T13n0397_大方等大集經

大正藏第 13 冊 No. 0397 大方等大集經

No. 397

大方等大集經卷第一

北涼天竺三藏曇無讖于姑臧譯

瓔珞品第一

如是我聞：

一時，佛在王舍城耆阇崛山中，往古諸佛本所住處大塔之中——諸大菩薩之所讚歎，其地潔凈微妙，最勝諸佛法座；諸天、龍、鬼、乾闥婆等常行稱詠，又能增長無量善根；常有諸佛微妙光明，成就無量無邊功德，具足諸佛所行之處。如來得成菩提道已，轉妙法輪，調伏無量無邊眾生，於一切法而得自在。世尊逮得一切法中無礙智慧，能善分別一切眾生諸根利鈍，永斷一切煩惱習氣，不待莊嚴了知諸法，與大比丘僧六萬八千，一切調伏斷煩惱習氣，皆是佛子善解深義，悉是福田能斷諸有，得凈戒果不生不滅。

復有無量諸菩薩僧，具無礙智甚深智無知智，大慈大悲降注法雨，能施一切甘露法味，于諸眾生等心如地，增長成就助菩提法。智慧光明能破黑闇，悉能照明善惡之道，能開眾生善心蓮華，能令眾生善根成熟，增長善芽干煩惱海，具智慧翼游空無礙，喻之如日；善能增損眾生善惡，喻之如月；為諸善本，如須彌山，至心寂靜修行梵行，不為世論之所動轉，安住無上出家之法，能見諸佛一切世界；積善法藏猶

【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，佛陀在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，在往昔諸佛曾經居住的大塔之中——這個地方被諸大菩薩所讚歎，其地潔凈微妙，是諸佛最殊勝的法座；諸天、龍、鬼、乾闥婆（Gandharva）等常常稱頌讚美，又能增長無量的善根；這裡常有諸佛微妙的光明，成就無量無邊的功德，具足諸佛所行之處。如來（Tathāgata）成就菩提道后，轉動微妙的法輪，調伏無量無邊的眾生，對於一切法都得自在。世尊（Bhagavān）獲得一切法中無礙的智慧，能夠善巧地分辨一切眾生的根器利鈍，永遠斷除一切煩惱的習氣，不需要任何莊嚴就能了知諸法，與六萬八千大比丘僧在一起，他們都已調伏斷除煩惱習氣，都是佛的弟子，善於理解深奧的義理，都是福田，能夠斷除諸有，得到清凈戒律的果報，不生不滅。 又有無量諸菩薩僧，他們具有無礙的智慧、甚深的智慧和無知智，以大慈大悲降下法雨，能夠施予一切甘露法味，對於一切眾生都平等如大地，增長成就輔助菩提的法門。他們的智慧光明能夠破除黑暗，能夠照亮善惡之道，能夠開啟眾生的善心蓮花，能夠使眾生的善根成熟，增長善的幼苗，乾涸煩惱的海洋，具有智慧的翅膀，在空中自由自在地遊走，如同太陽；他們善於增益或減損眾生的善惡，如同月亮；他們是諸善的根本，如同須彌山（Sumeru），至心寂靜地修行梵行，不被世俗的言論所動搖，安住于無上的出家之法，能夠見到諸佛的一切世界；他們積累善法，如同寶藏。

【English Translation】 English version: Thus have I heard: At one time, the Buddha was in the city of Rājagṛha, on Mount Gṛdhrakūṭa, within the great stupa that was the dwelling place of the Buddhas of the past—a place praised by the great Bodhisattvas, its ground pure and exquisite, the most excellent Dharma seat of all Buddhas; where gods, dragons, ghosts, Gandharvas, and others constantly chant praises, and which can increase immeasurable roots of goodness; where there is always the subtle light of the Buddhas, accomplishing immeasurable and boundless merits, possessing all the places where the Buddhas have walked. After the Tathāgata attained the path of Bodhi, he turned the wondrous Dharma wheel, taming immeasurable and boundless sentient beings, and attained freedom in all dharmas. The Bhagavan attained unobstructed wisdom in all dharmas, able to skillfully discern the sharp and dull faculties of all sentient beings, forever cutting off all afflictions and habitual tendencies, understanding all dharmas without the need for adornment, together with sixty-eight thousand great Bhikṣu monks, all of whom had tamed and cut off afflictions and habitual tendencies, all of whom were disciples of the Buddha, skilled in understanding profound meanings, all of whom were fields of merit, able to cut off all existences, attaining the fruit of pure precepts, neither arising nor ceasing. Furthermore, there were immeasurable Bodhisattva monks, possessing unobstructed wisdom, profound wisdom, and non-knowing wisdom, with great compassion and great mercy pouring down the rain of Dharma, able to bestow the taste of the nectar of Dharma, with minds equal to the earth towards all sentient beings, increasing and accomplishing the dharmas that aid Bodhi. Their light of wisdom can break through darkness, able to illuminate the path of good and evil, able to open the lotus flowers of good minds in sentient beings, able to ripen the good roots of sentient beings, increasing the sprouts of goodness, drying up the ocean of afflictions, possessing the wings of wisdom, freely roaming in the sky, like the sun; they are skilled in increasing or decreasing the good and evil of sentient beings, like the moon; they are the root of all goodness, like Mount Sumeru, with sincere and quiet minds practicing pure conduct, not moved by worldly discussions, abiding in the supreme Dharma of renunciation, able to see all the worlds of the Buddhas; they accumulate good dharmas like a treasure.

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如大海，具足成就諸陀羅尼，寂靜聖行及大慈悲，清凈莊嚴定慧二目，久已遠離深法怖畏，無量劫中所修菩提，未畢竟者終不休息，成就菩薩所有功德，其名曰慧光無礙眼菩薩摩訶薩、見一切田莊嚴瓔珞菩薩摩訶薩、不斷如來性出世意菩薩摩訶薩、為諸眾生示現細行神足菩薩摩訶薩、無量樂說無礙神足幢名稱菩薩摩訶薩、凈眾光(丹云生)自在王菩薩摩訶薩、善能論解字義廣說論義神足菩薩摩訶薩、無量功德智慧莊嚴住菩薩摩訶薩，如是等菩薩摩訶薩，常與如來同止共住，如來常為分別宣說菩薩所行法門之法。

爾時，如來成得佛道始十六年，廣知眾中多修梵行悉來大集，堪任受持菩薩法藏。爾時，如來即作是念：「我今當於如是無量象王眾中，宣說菩薩所行之法。先當示現諸佛如來大神通力，為諸菩薩令知諸佛深境界故。」

爾時，世尊即入三昧，其三昧名佛境神通實見眾生。以佛功德威神力故，于欲色天二界中間出大坊庭，猶如三千大千世界，定慧二力之所成就，其處堪任佛所游居，復出大光其明清凈，遍照十方諸佛世界，能令眾生得知足心，于諸天宮最為殊勝，能勸十方放逸菩薩。其坊四匝白琉璃樹，真金為墻，功德寶室馬瑙垂檐，雜寶欄楯，白真珠網以覆其上，種種幡蓋以為莊嚴，眾香塗地燒散

【現代漢語翻譯】 現代漢語譯本：如同大海一般，他們圓滿成就了各種陀羅尼（總持法門），擁有寂靜的聖潔行為和偉大的慈悲心，清凈莊嚴的定力與智慧如同雙眼，早已遠離了對深奧佛法的恐懼。他們在無量劫中所修行的菩提道，若未究竟成就便永不停止。他們成就了菩薩所應具備的一切功德，他們的名字是：慧光無礙眼菩薩摩訶薩（具有無礙智慧之光的菩薩），見一切田莊嚴瓔珞菩薩摩訶薩（能見一切佛土莊嚴如瓔珞的菩薩），不斷如來性出世意菩薩摩訶薩（不斷絕如來佛性、出世度眾的菩薩），為諸眾生示現細行神足菩薩摩訶薩（為眾生示現微妙行為和神通的菩薩），無量樂說無礙神足幢名稱菩薩摩訶薩（具有無量辯才、無礙神通、如幢般高貴的菩薩），凈眾光(丹云生)自在王菩薩摩訶薩（以清凈光芒普照眾生、自在的菩薩），善能論解字義廣說論義神足菩薩摩訶薩（善於辯論、解釋字義、廣說佛法的菩薩），無量功德智慧莊嚴住菩薩摩訶薩（以無量功德和智慧莊嚴自身的菩薩）。這些菩薩摩訶薩們，常常與如來同住，如來也常常為他們分別宣說菩薩所修行的法門。 那時，如來成佛道后十六年，廣知大眾中許多修行梵行的人都前來聚集，他們堪能接受並持守菩薩的法藏。那時，如來便這樣想：『我現在應當在這無量如象王般的大眾中，宣說菩薩所修行的法門。首先應當示現諸佛如來的大神通力，讓這些菩薩們瞭解諸佛的深奧境界。』 那時，世尊便入於三昧，這個三昧名為『佛境神通實見眾生』。憑藉佛的功德和威神力，在欲界和色界之間出現了一個巨大的坊庭，猶如三千大千世界一般，由定力和慧力所成就。這個地方適合佛陀居住，並且散發出清凈的光芒，遍照十方諸佛世界，能夠讓眾生得到滿足，在所有天宮中最為殊勝，能夠勸勉十方懈怠的菩薩。坊庭的四周是白琉璃樹，真金為墻，功德寶室的屋檐垂掛著瑪瑙，還有各種寶物製成的欄桿，上面覆蓋著白珍珠網，用各種幡蓋作為莊嚴，地面塗滿了各種香料，焚燒著各種香。

【English Translation】 English version: Like the great ocean, they are fully accomplished in all Dharanis (mantras that hold the essence of teachings), possessing tranquil sacred conduct and great compassion. Their pure and majestic concentration and wisdom are like two eyes, and they have long been free from the fear of profound Dharma. The Bodhi path they have cultivated for countless kalpas, they will not rest until it is completely accomplished. They have achieved all the merits that a Bodhisattva should possess. Their names are: Wisdom Light Unobstructed Eye Bodhisattva Mahasattva (Bodhisattva with unobstructed wisdom light), Seeing All Fields Adorned Garland Bodhisattva Mahasattva (Bodhisattva who sees all Buddha lands adorned like garlands), Unceasing Tathagata Nature World-Transcending Intention Bodhisattva Mahasattva (Bodhisattva who does not cease the Tathagata's nature and transcends the world to liberate beings), Manifesting Subtle Conduct Supernatural Power Bodhisattva Mahasattva (Bodhisattva who manifests subtle conduct and supernatural powers for beings), Immeasurable Eloquence Unobstructed Supernatural Power Banner Name Bodhisattva Mahasattva (Bodhisattva with immeasurable eloquence, unobstructed supernatural powers, and a noble name like a banner), Pure Light (Dan Yun Sheng) Sovereign King Bodhisattva Mahasattva (Bodhisattva who illuminates beings with pure light and is sovereign), Skilled in Discussing and Explaining Words and Meanings, Widely Expounding the Meaning of Teachings, Supernatural Power Bodhisattva Mahasattva (Bodhisattva skilled in debate, explaining words and meanings, and widely expounding the Dharma), Immeasurable Merit Wisdom Adorned Abiding Bodhisattva Mahasattva (Bodhisattva who adorns themselves with immeasurable merit and wisdom). These Bodhisattva Mahasattvas always dwell together with the Tathagata, and the Tathagata often explains to them the Dharma practices of Bodhisattvas. At that time, sixteen years after the Tathagata attained Buddhahood, it was widely known that many who practiced pure conduct had gathered, and they were capable of receiving and upholding the Bodhisattva's Dharma treasury. At that time, the Tathagata thought: 'Now I should, among this immeasurable assembly of elephant-like beings, expound the Dharma practices of Bodhisattvas. First, I should manifest the great supernatural powers of all Buddhas, so that these Bodhisattvas may understand the profound realms of the Buddhas.' At that time, the World Honored One entered Samadhi, which was named 'Buddha Realm Supernatural Power Real Seeing of Beings'. By the power of the Buddha's merits and divine might, a great courtyard appeared between the Desire Realm and the Form Realm, like a three-thousand great thousand world, accomplished by the power of concentration and wisdom. This place was suitable for the Buddha to reside, and it emitted pure light, illuminating all Buddha worlds in the ten directions, enabling beings to attain contentment. It was the most magnificent of all heavenly palaces, capable of encouraging the lax Bodhisattvas in the ten directions. The courtyard was surrounded by white crystal trees, with walls of pure gold, and the eaves of the merit-treasure chambers were hung with agate. There were railings made of various treasures, covered with white pearl nets, and adorned with various banners and canopies. The ground was covered with various fragrances, and various incenses were burned.

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雜香，十方世界眾生所有上妙莊嚴悉于中現。安置無量百千萬億師子法座，其座各有無量雜色柔軟敷具，能令眾生歡喜愛樂。諸四天下各以七寶作四梯梐，金剛階隥廣十由旬，如其行時出微妙音。如四天下，三千大千世界亦復如是。

爾時，世尊從三昧起，大千世界六種振動，亦放無勝最大光明。即與聲聞菩薩大眾，前後圍繞欲往彼坊。一切諸天尊重讚歎，香花、伎樂、涂末、燒香、曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花等以為供養，能動無量無邊世界，光明遍照無不大明，示現諸佛神通福德。

當爾之時，耆阇崛山一切大眾忽然不現，蹬中階節上升虛空。時無量億諸天龍等，及不護神、伎樂神、非天神、金翅鳥舞神、腹行神、嗜肉神、善餓鬼神、甕耳鬼神、住廁羅剎、厭人鬼、能狂鬼、影鬼、產乳羅剎、持發鬼、常醉鬼，如是等眾悉侍從佛，以天香花、微妙天樂而供養之。

爾時，四天王合掌長跪以偈贊佛：

「如來光明勝一切，　　能壞三惡道黑闇， 　今我歸依樂依止，　　薩婆悉達無上尊。」

時四天王與諸天人偈贊佛已，尋侍佛后。

爾時，帝釋與忉利天人，于其界次階上見佛，以天香華、微妙伎樂而供養之，以偈贊佛：

「如來具足六神通，　　所得大

【現代漢語翻譯】 現代漢語譯本：各種香氣瀰漫，十方世界眾生所有最美妙的莊嚴景象都顯現在其中。安置了無數百千萬億的獅子法座，每個座上都有無數種雜色柔軟的鋪具，能讓眾生歡喜快樂。各個四天下都用七寶製作了四道階梯欄桿，金剛臺階寬十由旬（古印度長度單位），人們行走時會發出美妙的聲音。如同四天下一樣，三千大千世界也是如此。 那時，世尊從禪定中起身，大千世界發生六種震動，也放出無比殊勝的最大光明。隨即與聲聞（聽聞佛法而修行的弟子）菩薩大眾，前後圍繞著想要前往那個地方。一切諸天都尊敬讚歎，用香花、伎樂、涂香、燒香、曼陀羅花（白色花）、摩訶曼陀羅花（大白色花）、曼殊沙花（紅色花）、摩訶曼殊沙花（大紅色花）等來供養，能震動無量無邊的世界，光明遍照無不光明，顯示諸佛的神通福德。 當那時，耆阇崛山（又名靈鷲山）的一切大眾忽然消失不見，從臺階中間的階梯上升到虛空。當時無數億諸天龍等，以及不護神、伎樂神、非天神、金翅鳥舞神、腹行神、嗜肉神、善餓鬼神、甕耳鬼神、住在廁所的羅剎（惡鬼）、厭人鬼、能使人發狂的鬼、影鬼、生產乳汁的羅剎、持發鬼、常醉鬼，像這樣的眾生都侍奉跟隨佛陀，用天香花、美妙的天樂來供養他。 那時，四天王合掌長跪，用偈頌讚美佛陀： 『如來的光明勝過一切，能破除三惡道的黑暗，現在我歸依並樂於依止，薩婆悉達（一切成就者）無上尊。』 當時，四天王與諸天人用偈頌讚美佛陀后，就跟隨在佛陀身後。 那時，帝釋（忉利天之主）與忉利天人，在他們境界的階梯上見到佛陀，用天香花、美妙的伎樂來供養他，用偈頌讚美佛陀： 『如來具足六神通，所證得的大

【English Translation】 English version: Various fragrances permeated, and all the most exquisite and magnificent sights of beings in the ten directions manifested within. Countless hundreds of thousands of millions of lion thrones were placed, each with countless varieties of soft and colorful coverings, capable of bringing joy and happiness to beings. Each of the four continents of the world was adorned with four staircases made of seven treasures, with diamond steps ten yojanas (an ancient Indian unit of distance) wide, emitting subtle sounds as people walked upon them. Just like the four continents, the three thousand great thousand worlds were also like this. At that time, the World Honored One arose from samadhi (meditative absorption), and the three thousand great thousand worlds shook in six ways, also emitting an unsurpassed and greatest light. Immediately, surrounded by the assembly of Shravakas (disciples who hear and practice the teachings) and Bodhisattvas, they intended to go to that place. All the devas (gods) respectfully praised and offered incense, flowers, music, perfumes, burning incense, Mandarava flowers (white flowers), Maha-Mandarava flowers (large white flowers), Manjushaka flowers (red flowers), Maha-Manjushaka flowers (large red flowers), etc., which could shake countless boundless worlds. The light illuminated everywhere, showing the supernatural powers and merits of all Buddhas. At that time, all the assembly on Mount Gridhrakuta (also known as Vulture Peak) suddenly disappeared, ascending into the void from the middle of the steps. At that time, countless millions of devas, dragons, and other beings, as well as non-protective spirits, music spirits, asura spirits, Garuda dancing spirits, crawling spirits, flesh-eating spirits, good hungry ghost spirits, urn-eared ghost spirits, Rakshasas (demons) dwelling in toilets, people-hating ghosts, madness-inducing ghosts, shadow ghosts, Rakshasas producing milk, hair-holding ghosts, and constantly drunk ghosts, all such beings attended and followed the Buddha, offering him heavenly fragrant flowers and wonderful heavenly music. At that time, the Four Heavenly Kings, with palms joined, knelt and praised the Buddha with verses: 'The Tathagata's (Buddha's) light surpasses all, able to destroy the darkness of the three evil paths. Now I take refuge and joyfully rely on the Sarvasiddha (all-accomplishing) Supreme One.' Then, after the Four Heavenly Kings and the devas praised the Buddha with verses, they followed behind the Buddha. At that time, Indra (ruler of the Trayastrimsha Heaven) and the devas of the Trayastrimsha Heaven, seeing the Buddha on the steps of their realm, offered him heavenly fragrant flowers and wonderful music, and praised the Buddha with verses: 'The Tathagata is endowed with the six supernatural powers, the great

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悲無能勝， 　以佛功德嚴十方，　　我今敬禮無與等。」

時，帝釋與忉利天偈贊佛已，尋侍佛后。

爾時，夜摩天王與夜摩天子，于其界次階上見佛，以天香花、微妙伎樂而供養之，以偈贊佛：

「無礙智慧無有邊，　　善解眾生三世事， 　一心能知無量心，　　是故稽首禮無上。」

時，夜摩天王與夜摩天子偈贊佛已，尋侍佛后。

爾時，兜率天王與兜率天子，于其界次階上見佛，以天花香、微妙伎樂而供養之，以偈贊佛：

「佛知諸法如幻炎，　　無受無作無字說， 　愍眾故說不可說，　　記說無我知法性。」

時，兜率陀天王與兜率天子偈贊佛已，尋侍佛后。

爾時，化樂天王與善化樂天子，于其界次階上見佛，以天花香、微妙伎樂而供養之，以偈贊佛：

「如來具足得十力，　　知諸法界如虛空， 　無色哀愍示形色，　　其心平等視眾生。 　如來常行世尊行，　　為眾生故行世行， 　開無分別諸法界，　　我今敬禮非天人。」

時，化樂天王與諸天子偈贊佛已，尋侍佛后。

爾時，他化自在天王與他化自在天子，于其界次階上見佛，以天香花、微妙伎樂而供養之，以偈贊佛：

「如戒而住寂靜地，　　修集無上三昧定， 　其智無

【現代漢語翻譯】 現代漢語譯本 『悲憫之心無人能勝，』 『以佛陀的功德莊嚴十方世界，我今天恭敬頂禮這無與倫比的佛陀。』

當時，帝釋（Indra，天神之王）與忉利天（Trāyastriṃśa，三十三天）諸天以偈頌讚美佛陀后，隨即侍立在佛陀身後。

那時，夜摩天王（Yama，欲界第三天之主）與夜摩天子（Yama devaputra，夜摩天的天子），在其境界的階梯上見到佛陀，用天上的香花、美妙的音樂供養佛陀，並以偈頌讚美佛陀：

『無礙的智慧沒有邊際，善於瞭解眾生三世的事情，一心能夠知曉無量的心念，因此我稽首頂禮這無上的佛陀。』

當時，夜摩天王與夜摩天子以偈頌讚美佛陀后，隨即侍立在佛陀身後。

那時，兜率天王（Tuṣita，欲界第四天之主）與兜率天子（Tuṣita devaputra，兜率天的天子），在其境界的階梯上見到佛陀，用天上的香花、美妙的音樂供養佛陀，並以偈頌讚美佛陀：

『佛陀了知諸法如幻如焰，沒有感受，沒有造作，無法用文字言說，因為憐憫眾生才說這不可說的法，記說無我，了知諸法的本性。』

當時，兜率天王與兜率天子以偈頌讚美佛陀后，隨即侍立在佛陀身後。

那時，化樂天王（Nirmāṇarati，欲界第五天之主）與善化樂天子（Sunirmita devaputra，化樂天的天子），在其境界的階梯上見到佛陀，用天上的香花、美妙的音樂供養佛陀，並以偈頌讚美佛陀：

『如來具足獲得十種力量，了知諸法界如同虛空，沒有形色卻因哀憫而示現形色，其心平等看待一切眾生。 如來常常行持世尊的行跡，爲了眾生的緣故而行世間的行為，開啟沒有分別的諸法界，我今天恭敬頂禮這非天非人的佛陀。』

當時，化樂天王與諸天子以偈頌讚美佛陀后，隨即侍立在佛陀身後。

那時，他化自在天王（Paranirmita-vaśavartin，欲界第六天之主）與他化自在天子（Paranirmita-vaśavartin devaputra，他化自在天的天子），在其境界的階梯上見到佛陀，用天上的香花、美妙的音樂供養佛陀，並以偈頌讚美佛陀：

『如戒律所住的寂靜之地，修習無上的三昧禪定，其智慧無

【English Translation】 English version 'Compassion is unsurpassed,' 'With the Buddha's merits adorning the ten directions, I now respectfully bow to the incomparable one.'

Then, Indra (Śakra, king of the gods) and the gods of Trāyastriṃśa (the Thirty-three Heavens) praised the Buddha with verses, and then stood behind the Buddha.

At that time, Yama (king of the Yama Heaven, the third heaven of the desire realm) and the Yama devaputras (sons of the Yama Heaven), seeing the Buddha on the steps of their realm, offered celestial fragrant flowers and exquisite music, and praised the Buddha with verses:

'Unobstructed wisdom is boundless, skillfully understanding the three periods of time of all beings, with one mind able to know immeasurable minds, therefore I bow my head to the unsurpassed one.'

Then, Yama and the Yama devaputras praised the Buddha with verses, and then stood behind the Buddha.

At that time, Tuṣita (king of the Tuṣita Heaven, the fourth heaven of the desire realm) and the Tuṣita devaputras (sons of the Tuṣita Heaven), seeing the Buddha on the steps of their realm, offered celestial fragrant flowers and exquisite music, and praised the Buddha with verses:

'The Buddha knows all dharmas are like illusions and flames, without feeling, without action, and cannot be described in words, out of compassion for beings, he speaks the unspeakable dharma, records the non-self, and knows the nature of dharmas.'

Then, Tuṣita and the Tuṣita devaputras praised the Buddha with verses, and then stood behind the Buddha.

At that time, Nirmāṇarati (king of the Nirmāṇarati Heaven, the fifth heaven of the desire realm) and the Sunirmita devaputras (sons of the Nirmāṇarati Heaven), seeing the Buddha on the steps of their realm, offered celestial fragrant flowers and exquisite music, and praised the Buddha with verses:

'The Tathagata is fully endowed with the ten powers, knowing all dharma realms are like empty space, without form yet showing form out of compassion, his mind is equal towards all beings. The Tathagata always practices the conduct of the World Honored One, for the sake of beings he practices worldly conduct, opening the non-discriminating dharma realms, I now respectfully bow to the Buddha who is neither god nor human.'

Then, Nirmāṇarati and the devaputras praised the Buddha with verses, and then stood behind the Buddha.

At that time, Paranirmita-vaśavartin (king of the Paranirmita-vaśavartin Heaven, the sixth heaven of the desire realm) and the Paranirmita-vaśavartin devaputras (sons of the Paranirmita-vaśavartin Heaven), seeing the Buddha on the steps of their realm, offered celestial fragrant flowers and exquisite music, and praised the Buddha with verses:

'Dwelling in the peaceful place as prescribed by the precepts, cultivating the unsurpassed samadhi concentration, his wisdom is without'

---

礙無有邊，　　我禮畢竟解脫者。 　大慈大悲微妙語，　　真實能知道非道， 　勇健精進力無勝，　　我今敬禮無能動。 　常能修集三解脫，　　無能稱讚盡其德， 　烏雖不同金鳥飛，　　亦能任力而游翔。 　我今如烏任力贊，　　唯愿哀愍受微嘆， 　不種不收其果實，　　不讚如來無解脫， 　憐愍為葉智慧花，　　三昧為須解脫敷， 　菩薩蜂王食甘露，　　我今禮佛法蓮花。 　大悲智慧光圓滿，　　能破眾生無明闇， 　其戒清凈眾樂見，　　我今敬禮佛法月。 　其心平等如虛空，　　香涂割刺心無二， 　能凈無量眾生垢，　　我今敬禮佛法河。」

時，他化自在天王與諸天子偈贊佛已，即尋佛后。諸天各各讚歎佛已。

爾時，如來示現無量神通道力，漸漸至彼七寶坊中，如四天下見佛上升，三千大千世界所見亦復如是。爾時，世尊至寶坊中升師子座，聲聞菩薩各各次第坐于寶座。

爾時，世尊入佛三昧，其三昧名無礙解脫，一一毛孔放大光明，其數無量如恒沙等，照于東方無量世界，南、西、北方、四維上下亦復如是；地獄蒙光眾苦得息，其餘眾生除貪恚癡，慈心相向如父如子。

爾時，以佛功德力故，其光明中說如是偈，為勸放逸諸菩薩故：

「如來精進無

【現代漢語翻譯】 現代漢語譯本 障礙無邊無際，我禮敬最終解脫者。 以大慈大悲說微妙之語，真實能知曉正道與非道， 勇猛剛健，精進之力無與倫比，我今恭敬禮拜這不可動搖者。 常能修習三解脫（空解脫、無相解脫、無愿解脫），其功德無以言表， 烏鴉雖與金翅鳥不同，也能盡力飛翔。 我今如烏鴉般盡力讚頌，唯愿您慈悲憐憫，接受我這微小的讚歎。 不播種也不收穫果實，不讚美如來就無法解脫， 以憐憫為葉，智慧為花，三昧（專注）為須，解脫為綻放， 菩薩蜂王吸食甘露，我今禮敬佛法蓮花。 大悲與智慧之光圓滿無缺，能破除眾生無明的黑暗， 其戒律清凈，眾人樂於見到，我今恭敬禮拜佛法之月。 其心平等如虛空，香涂或刀割，心無二致， 能凈化無量眾生的污垢，我今恭敬禮拜佛法之河。

當時，他化自在天王（欲界第六天之主）與諸天子以偈頌讚美佛陀后，即跟隨在佛陀身後。諸天各自讚嘆佛陀。

這時，如來示現無量神通之力，漸漸來到那七寶坊中，如同四天下（指須彌山周圍四大洲）所見佛陀上升一般，三千大千世界所見也是如此。當時，世尊到達寶坊中，登上獅子座，聲聞（聽聞佛陀教誨而得道者）和菩薩（發願救度眾生者）各自按次序坐于寶座。

這時，世尊進入佛三昧（禪定），其三昧名為無礙解脫，每一個毛孔都放出光明，其數量無量如恒河沙數，照耀東方無量世界，南方、西方、北方、四維上下也是如此；地獄眾生蒙受光明，痛苦得以止息，其餘眾生去除貪婪、嗔恨、愚癡，以慈悲之心相待，如同父子一般。

這時，由於佛陀的功德力，光明中說出這樣的偈頌，爲了勸勉懈怠的菩薩： 『如來精進無懈』

【English Translation】 English version Boundaries of obstacles are limitless, I bow to the one who is ultimately liberated. With great compassion and mercy, speaking subtle words, truly knowing the right path and the wrong path, Brave and vigorous, with unsurpassed power of diligence, I now respectfully bow to the immovable one. Always able to cultivate the three liberations (emptiness, signlessness, wishlessness), whose virtues are beyond praise, Although a crow is different from a golden-winged bird, it can also fly with all its might. I now praise like a crow with all my strength, may you have compassion and accept my humble praise. Without planting or harvesting fruits, without praising the Tathagata, there is no liberation, With compassion as leaves, wisdom as flowers, samadhi (concentration) as stamens, and liberation as the bloom, The Bodhisattva bee king drinks nectar, I now bow to the Dharma lotus of the Buddha. The light of great compassion and wisdom is perfect and complete, able to break the darkness of ignorance of all beings, Whose precepts are pure, and whom all are happy to see, I now respectfully bow to the Dharma moon of the Buddha. Whose mind is as equal as the void, whether anointed with fragrance or cut with a knife, the mind is unwavering, Able to purify the defilements of countless beings, I now respectfully bow to the Dharma river of the Buddha.

At that time, the King of Paranirmitavasavartin (the lord of the sixth heaven of the desire realm) and the heavenly sons praised the Buddha with verses, and then followed behind the Buddha. The heavens each praised the Buddha.

At this time, the Tathagata manifested immeasurable supernatural powers, gradually arriving at the seven-jeweled pavilion, just as the four continents (referring to the four major continents around Mount Sumeru) saw the Buddha ascending, so too did the three thousand great thousand worlds see. At that time, the World Honored One arrived at the jeweled pavilion and ascended the lion throne, the Sravakas (those who attained enlightenment by hearing the Buddha's teachings) and Bodhisattvas (those who vow to save all beings) each sat on the jeweled thrones in order.

At this time, the World Honored One entered the Buddha Samadhi (meditative state), whose Samadhi is named Unobstructed Liberation, each pore of his body emitted light, the number of which was immeasurable like the sands of the Ganges, illuminating countless worlds in the east, and also in the south, west, north, and the four intermediate directions, as well as above and below; the beings in hell received the light, and their suffering ceased, the remaining beings removed greed, hatred, and delusion, and treated each other with compassion, like father and son.

At this time, due to the power of the Buddha's merits, such verses were spoken in the light, in order to encourage the negligent Bodhisattvas: 'The Tathagata is diligent without slack.'

---

量邊，　　精進力過無量劫， 　誰能贊佛光明德，　　唯有十方諸世尊。 　為勸十方諸菩薩，　　樂於放逸不修禪， 　釋迦如來放是光，　　召諸菩薩集此界。 　成就具足佛十力，　　能破世界諸魔王， 　世法不污如蓮花，　　是其光明無有量。 　如來轉此無上輪，　　諸天世人所不能， 　為諸眾生轉法輪，　　如本十方佛所轉。 　如來今者集大會，　　難見猶如優曇花， 　若有信心成就者，　　悉為聽法至佛所。」

是光明中所說偈頌，遍告十方，勸喻一切諸菩薩等，振動一切世界大地，普施一切眾生安樂，能凈一切眾生煩惱，破壞眾生無明癡闇；能蔽一切天魔宮殿，光遍十方還從頂入。

爾時，東方有佛世界，名無量功德寶聚神通，有佛、世尊號凈大凈光七菩提分寶花無斷光王。彼有菩薩名諸法自在功德花子，遇斯光已，與十恒河沙等諸大菩薩，俱共發來至娑婆世界大寶坊中，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花而供養佛，即于佛前以偈贊曰：

「一切功德到彼岸，　　常為十方佛所稱， 　無礙名號遍十方，　　大慈大悲釋師子。 　如來法界無差別，　　為鈍根者說差別， 　宣說一法為無量，　　如大幻師示眾事。」

時諸菩薩偈讚歎佛頭面禮已，以己神

【現代漢語翻譯】 現代漢語譯本 無量劫以來，佛陀精進修行，力量無邊。 誰能讚歎佛陀的光明功德？唯有十方諸佛世尊。 爲了勸導十方諸菩薩，不要貪圖安逸而不修習禪定， 釋迦如來放出此光，召集諸菩薩來到這個世界。 佛陀成就具足十力（佛的十種智慧力量），能破除世界上的各種魔王， 在世俗中不被污染，如同蓮花一般，他的光明無量無邊。 如來轉動這無上的法輪（佛法的教義），諸天世人都不能做到， 爲了眾生而轉法輪，如同過去十方諸佛所做的一樣。 如來今日聚集大會，難得一見，如同優曇花一般， 若有信心成就的人，都會爲了聽法來到佛陀這裡。

這光明中所說的偈頌，遍告十方世界，勸喻一切諸菩薩等，震動一切世界大地，普遍施予一切眾生安樂，能凈化一切眾生的煩惱，破除眾生的無明愚癡；能遮蔽一切天魔的宮殿，光明遍照十方，然後從佛頂進入。

這時，東方有一個佛世界，名為無量功德寶聚神通，那裡有一位佛，世尊號為凈大凈光七菩提分寶花無斷光王。那裡有一位菩薩，名為諸法自在功德花子，遇到這光明后，與十恒河沙數等諸大菩薩，一同來到娑婆世界的大寶坊中，見到釋迦牟尼佛，頭面禮敬，右繞萬匝，用美妙的香花供養佛，然後在佛前用偈頌讚嘆說：

『一切功德都已到達彼岸，常為十方諸佛所稱讚， 無礙的名號遍佈十方，大慈大悲的釋迦獅子。 如來的法界沒有差別，爲了根性遲鈍的人才說差別， 宣說一法卻能顯現無量，如同偉大的魔術師展示各種事物。』

這時，諸菩薩用偈頌讚嘆佛陀，頭面禮拜后，用自己的神通

【English Translation】 English version Through immeasurable kalpas, the Buddha has diligently cultivated, and his power is boundless. Who can praise the Buddha's light and virtues? Only the Buddhas, the World Honored Ones of the ten directions. To exhort the Bodhisattvas of the ten directions not to indulge in ease and neglect meditation, Shakyamuni Tathagata emitted this light, summoning the Bodhisattvas to gather in this world. The Buddha, having achieved the ten powers (ten wisdom powers of the Buddha), can break all the demon kings of the world, Remaining unstained by worldly affairs, like a lotus flower, his light is immeasurable and boundless. The Tathagata turns this unsurpassed Dharma wheel (the teachings of the Buddha), which neither gods nor humans can do, Turning the Dharma wheel for the sake of sentient beings, just as the Buddhas of the ten directions have done in the past. The Tathagata has gathered a great assembly today, a rare sight like the udumbara flower, Those who have achieved faith will come to the Buddha to listen to the Dharma.

The verses spoken in this light spread throughout the ten directions, exhorting all Bodhisattvas, shaking all the worlds and lands, universally bestowing peace and happiness upon all sentient beings, purifying all sentient beings' afflictions, breaking through the ignorance and delusion of sentient beings; able to obscure all the palaces of heavenly demons, the light pervades the ten directions and then enters from the top of the Buddha's head.

At this time, there was a Buddha world in the east, named Immeasurable Merit Treasure Gathering Divine Power, where there was a Buddha, the World Honored One, named Pure Great Pure Light Seven Bodhi Factors Treasure Flower Uninterrupted Light King. There was a Bodhisattva named Dharma Self-Mastery Merit Flower Child, who, upon encountering this light, came with Bodhisattvas as numerous as ten Ganges sands to the great treasure pavilion in the Saha world, saw Shakyamuni Buddha, bowed his head in reverence, circumambulated him tens of thousands of times, offered exquisite fragrant flowers to the Buddha, and then praised him with verses in front of the Buddha, saying:

'All merits have reached the other shore, constantly praised by the Buddhas of the ten directions, The unobstructed name pervades the ten directions, the Shakya Lion of great compassion and great mercy. The Dharma realm of the Tathagata is without difference, but differences are spoken for those of dull faculties, Declaring one Dharma, yet manifesting immeasurable things, like a great magician displaying various phenomena.'

At this time, the Bodhisattvas praised the Buddha with verses, bowed their heads in reverence, and then used their own divine powers

---

力于佛東邊化作床座，次第而坐。

爾時，南方有佛世界名曰佛光，有佛、世尊號無量功德寶。彼有菩薩名曰寶杖，遇斯光已，即與十恒河沙等諸菩薩眾，俱共發來至娑婆世界大寶坊中，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花而供養佛，即于佛前以偈贊曰：

「大慈法雲降法雨，　　常說無常空無義， 　以八正水滅結火，　　能長眾生諸善根。 　佛光能破無明闇，　　能誨放逸諸菩薩， 　能焦三有諸愛種，　　能示真實道非道。」

時諸菩薩偈讚歎佛頭面禮已，以己神力，于佛南邊化作床座，次第而坐。

爾時，西方有佛世界名曰光明，佛號普光。彼有菩薩名稱力王，遇斯光已，即與十恒河沙等諸菩薩眾，俱共發來至娑婆世界大寶坊中，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花供養于佛，復于佛前以偈贊曰：

「于無量劫發善愿，　　是故得身凈無漏， 　如來行業如虛空，　　無礙音聲遍十方。 　如來梵聲如雷音，　　此聲無業非因出， 　無聽無受無眾生，　　大悲何故音聲說。」

時諸菩薩偈讚歎佛頭面禮已，以己神力，于佛西邊化作床座，次第而坐。

爾時，北方有佛世界名寶莊嚴，佛號無量功德莊嚴。彼有菩薩名大海智，遇斯光已，即與十恒河沙等

【現代漢語翻譯】 現代漢語譯本：他們各自在佛的東邊變化出床座，然後依次坐下。 當時，南方有一個佛的世界，名為佛光（Buddha Light），那裡有一尊佛，世尊，號為無量功德寶（Immeasurable Merit Treasure）。那裡有一位菩薩，名為寶杖（Jeweled Staff），他遇到這光芒后，就與十個恒河沙數（a number like the sands of the Ganges River）的菩薩大眾一起，來到娑婆世界（Saha World）的大寶坊中，見到釋迦牟尼佛（Sakyamuni Buddha），頂禮膜拜，右繞佛萬匝，用美妙的香花供養佛，然後在佛前用偈頌讚嘆道： 『大慈悲的法雲降下法雨， 常常宣說無常、空無的真諦， 用八正道（Eightfold Path）的水熄滅煩惱的火焰， 能增長眾生各種善根。 佛光能破除無明的黑暗， 能教誨放逸的菩薩們， 能燒焦三有（Three Realms）的愛慾種子， 能指示真實的正道與非道。』 當時，這些菩薩用偈頌讚嘆佛后，頂禮膜拜，然後用自己的神力，在佛的南邊變化出床座，然後依次坐下。 當時，西方有一個佛的世界，名為光明（Light），佛號普光（Universal Light）。那裡有一位菩薩，名稱力王（Power King），他遇到這光芒后，就與十個恒河沙數的菩薩大眾一起，來到娑婆世界的大寶坊中，見到釋迦牟尼佛，頂禮膜拜，右繞佛萬匝，用美妙的香花供養佛，然後在佛前用偈頌讚嘆道： 『在無量劫（countless eons）中發下善愿， 因此得到清凈無漏的身體， 如來的行為像虛空一樣， 無礙的聲音遍佈十方。 如來的梵音像雷聲一樣， 這聲音不是由業力或因緣產生， 沒有聽者、受者和眾生， 大悲心為何要用聲音來說法？』 當時，這些菩薩用偈頌讚嘆佛后，頂禮膜拜，然後用自己的神力，在佛的西邊變化出床座，然後依次坐下。 當時，北方有一個佛的世界，名為寶莊嚴（Jeweled Adornment），佛號無量功德莊嚴（Immeasurable Merit Adornment）。那裡有一位菩薩，名為大海智（Ocean of Wisdom），他遇到這光芒后，就與十個恒河沙數

【English Translation】 English version: They each transformed into seats to the east of the Buddha and sat down in order. At that time, there was a Buddha world in the south named Buddha Light, where there was a Buddha, a World Honored One, named Immeasurable Merit Treasure. There was a Bodhisattva there named Jeweled Staff, who, upon encountering this light, immediately came with a multitude of Bodhisattvas equal to ten Ganges sands to the Great Jeweled Hall in the Saha World. They saw Sakyamuni Buddha, bowed their heads in reverence, circumambulated him ten thousand times, offered him exquisite fragrant flowers, and then praised the Buddha with verses: 'The great compassionate Dharma cloud descends Dharma rain, Constantly speaking of impermanence, emptiness, and no-self, Extinguishing the fire of afflictions with the water of the Eightfold Path, Able to grow all the good roots of sentient beings. The Buddha's light can break the darkness of ignorance, Can teach the negligent Bodhisattvas, Can scorch the seeds of desire in the Three Realms, Can show the true path and the non-path.' At that time, after these Bodhisattvas praised the Buddha with verses and bowed their heads in reverence, they used their own spiritual powers to transform into seats to the south of the Buddha and sat down in order. At that time, there was a Buddha world in the west named Light, where the Buddha was named Universal Light. There was a Bodhisattva there named Power King, who, upon encountering this light, immediately came with a multitude of Bodhisattvas equal to ten Ganges sands to the Great Jeweled Hall in the Saha World. They saw Sakyamuni Buddha, bowed their heads in reverence, circumambulated him ten thousand times, offered him exquisite fragrant flowers, and then praised the Buddha with verses: 'Having made good vows in countless eons, Therefore, obtaining a pure and undefiled body, The Tathagata's actions are like the void, Unobstructed sound pervades the ten directions. The Tathagata's Brahma sound is like thunder, This sound does not arise from karma or causes, There is no hearer, receiver, or sentient being, Why does great compassion speak with sound?' At that time, after these Bodhisattvas praised the Buddha with verses and bowed their heads in reverence, they used their own spiritual powers to transform into seats to the west of the Buddha and sat down in order. At that time, there was a Buddha world in the north named Jeweled Adornment, where the Buddha was named Immeasurable Merit Adornment. There was a Bodhisattva there named Ocean of Wisdom, who, upon encountering this light, immediately came with a multitude of Bodhisattvas equal to ten Ganges sands

---

諸菩薩眾，俱共發來至娑婆世界大寶坊中，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花供養于佛，復于佛前以偈嘆曰：

「如來無上金光明，　　能壞一切世間闇， 　若有眾生遇斯光，　　遇者悉能壞煩惱。 　設身高出大千界，　　神通道力無邊際， 　是人不能見頂相，　　大悲曠世造何業。」

時諸菩薩偈讚歎佛頭面禮已，以己神力，于佛北邊化作床座，次第而坐。

爾時，東南方有佛世界名曰無憂，佛號能壞一切闇。彼有菩薩名無勝光，遇斯光已，即與十恒河沙等諸菩薩眾，俱共發來至娑婆世界大寶坊中，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花供養于佛，復于佛前以偈贊曰：

「無量界入一毛孔，　　亦不嬈害諸眾生， 　如來境界無知者，　　是故神通難思議。 　能令一身作無量，　　而其真身無增減， 　雖為眾生現神變，　　然其內心無憍慢。」

時諸菩薩偈讚歎佛頭面禮已，以己神力，于佛東南化作床座，次第而坐。

爾時，西南方有佛世界名曰善見，佛號心平等。彼有菩薩名大悲心，遇斯光已，即與十恒河沙等諸菩薩眾，俱共發來至娑婆世界大寶坊中，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花供養于佛，復于佛前以偈贊曰：

「無量世中護禁戒，

【現代漢語翻譯】 現代漢語譯本： 諸位菩薩大眾，一同前來娑婆世界的大寶坊中，見到釋迦牟尼佛（Sakyamuni Buddha），以頭面禮敬，右繞佛身萬匝，用美妙的香花供養佛陀，又在佛前以偈頌讚嘆道： 『如來無上的金色光明，能夠破除世間一切的黑暗，如果有眾生遇到這光明，遇到的人都能夠破除煩惱。即使身高超出大千世界（Trisahasra-Mahasahasra-Lokadhatu），神通力量無邊無際，這樣的人也不能見到佛的頂相，大悲世尊您在曠世中究竟造了什麼業？』 當時，諸位菩薩用偈頌讚嘆佛陀，頭面禮拜后，用自己的神通力量，在佛陀的北邊化現出床座，依次坐下。 這時，東南方有一個佛世界，名為無憂，佛號為能壞一切闇。那裡有一位菩薩，名為無勝光，遇到這光明后，就與十恒河沙（Ganges river sand）等諸位菩薩大眾，一同前來娑婆世界的大寶坊中，見到釋迦牟尼佛，以頭面禮敬，右繞佛身萬匝，用美妙的香花供養佛陀，又在佛前以偈頌讚嘆道： 『無量世界進入一個毛孔，也不會擾亂傷害任何眾生，如來的境界是無法知曉的，所以神通難以思議。能夠讓一身化作無量身，而其真身沒有增減，雖然爲了眾生示現神通變化，但是內心沒有絲毫的驕慢。』 當時，諸位菩薩用偈頌讚嘆佛陀，頭面禮拜后，用自己的神通力量，在佛陀的東南方化現出床座，依次坐下。 這時，西南方有一個佛世界，名為善見，佛號為心平等。那裡有一位菩薩，名為大悲心，遇到這光明后，就與十恒河沙等諸位菩薩大眾，一同前來娑婆世界的大寶坊中，見到釋迦牟尼佛，以頭面禮敬，右繞佛身萬匝，用美妙的香花供養佛陀，又在佛前以偈頌讚嘆道： 『在無量世中守護戒律，』

【English Translation】 English version: All the Bodhisattvas, together came to the great treasure pavilion in the Saha world (the world we live in), saw Sakyamuni Buddha, bowed their heads to the ground in reverence, circumambulated him ten thousand times to the right, offered exquisite fragrant flowers to the Buddha, and then praised him with verses in front of the Buddha: 'The Tathagata's (Buddha's) supreme golden light can destroy all the darkness in the world. If any sentient beings encounter this light, they will be able to destroy their afflictions. Even if one's body were to surpass the great chiliocosm (Trisahasra-Mahasahasra-Lokadhatu), and one's spiritual powers were boundless, such a person would not be able to see the Buddha's crown. Great compassionate one, what karma have you created in this vast world?' At that time, after the Bodhisattvas praised the Buddha with verses and bowed their heads in reverence, they used their spiritual powers to transform seats to the north of the Buddha and sat down in order. At that time, in the southeast, there was a Buddha world named 'Free from Sorrow,' and the Buddha there was named 'Able to Destroy All Darkness.' There was a Bodhisattva named 'Unsurpassed Light,' who, upon encountering this light, immediately came with Bodhisattvas as numerous as ten Ganges river sands to the great treasure pavilion in the Saha world, saw Sakyamuni Buddha, bowed their heads to the ground in reverence, circumambulated him ten thousand times to the right, offered exquisite fragrant flowers to the Buddha, and then praised him with verses in front of the Buddha: 'Countless worlds enter a single pore, yet they do not disturb or harm any sentient beings. The realm of the Tathagata is unknowable, therefore, his spiritual powers are inconceivable. He can transform one body into countless bodies, yet his true body neither increases nor decreases. Although he manifests spiritual transformations for sentient beings, his heart has no arrogance.' At that time, after the Bodhisattvas praised the Buddha with verses and bowed their heads in reverence, they used their spiritual powers to transform seats to the southeast of the Buddha and sat down in order. At that time, in the southwest, there was a Buddha world named 'Good Vision,' and the Buddha there was named 'Mind of Equality.' There was a Bodhisattva named 'Great Compassionate Heart,' who, upon encountering this light, immediately came with Bodhisattvas as numerous as ten Ganges river sands to the great treasure pavilion in the Saha world, saw Sakyamuni Buddha, bowed their heads to the ground in reverence, circumambulated him ten thousand times to the right, offered exquisite fragrant flowers to the Buddha, and then praised him with verses in front of the Buddha: 'Having protected the precepts for countless eons,'

---

猶如牦牛愛其尾， 　見有毀戒生悲心，　　亦不憍慢贊己身。 　如來之心如須彌，　　十方邪見不能動， 　智慧甚深無得底，　　猶如大海難思議。 　佛自解脫一切有，　　亦令苦縛得解脫， 　所得解脫實無差，　　隨道行時有別異。」

時諸菩薩偈讚歎佛頭面禮已，以己神力，于佛西南化作床座，次第而坐。

爾時，西北方有佛世界名曰壞闇，佛號大神通王。彼有菩薩名曰寶網，遇斯光已，即與十恒河沙等諸菩薩眾，俱共發來至娑婆世界大寶坊中，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花供養于佛，復于佛前以偈贊曰：

「如來世尊猶如幻，　　而為眾生說幻事， 　實無真物故名幻，　　無有眾生說眾生。 　如人夢中見諸色，　　寤已真實無色相， 　為度眾生示世行，　　如來真實無世行。」

時諸菩薩偈讚歎佛頭面禮已，以己神力，于佛西北化作床座，次第而坐。

爾時，東北方有佛世界名曰凈住，佛號心同虛空。彼有菩薩名無邊凈意，遇斯光已，即與十恒河沙等諸菩薩眾，俱共發來至娑婆世界，見釋迦牟尼佛，頭面作禮右繞萬匝，以妙香花供養于佛，復于佛前以偈贊曰：

「佛知甚深諸法界，　　常樂寂靜修無想， 　及知眾生諸心想，　　亦說諸法如

【現代漢語翻譯】 現代漢語譯本：

就像牦牛愛惜自己的尾巴一樣， 看到有人毀犯戒律就生起悲憫之心， 也不驕傲自大地讚美自己。 如來的心就像須彌山（Mount Sumeru）， 十方邪見都不能動搖它， 智慧深邃沒有底限， 就像大海一樣難以思議。 佛陀自己解脫了一切束縛， 也使受苦難束縛的眾生得到解脫， 所得到的解脫實際上沒有差別， 只是在修行道路上有所不同。

這時，各位菩薩用偈頌讚嘆佛陀，頂禮佛陀后，用自己的神通力，在佛陀的西南方化現出床座，依次坐下。

那時，西北方有一個佛世界，名叫壞闇（Bhuya-andhakara），佛號大神通王（Mahabhijna-rajah）。那裡有一位菩薩名叫寶網（Ratna-jala），遇到這光明后，就與十個恒河沙數（Ganga sand）的菩薩大眾，一同來到娑婆世界（Saha world）的大寶坊中，見到釋迦牟尼佛（Sakyamuni Buddha），頂禮敬拜，右繞佛陀萬匝，用美妙的香花供養佛陀，又在佛陀面前用偈頌讚嘆說：

『如來世尊就像幻化一樣， 卻為眾生宣說幻化的事理， 因為沒有真實之物所以稱為幻化， 沒有眾生在宣說眾生。 就像人在夢中見到各種色彩， 醒來后真實的沒有色彩的相狀， 爲了度化眾生而示現世間的行為， 如來真實上沒有世間的行為。』

這時，各位菩薩用偈頌讚嘆佛陀，頂禮佛陀后，用自己的神通力，在佛陀的西北方化現出床座，依次坐下。

那時，東北方有一個佛世界，名叫凈住（Suddha-vasa），佛號心同虛空（Citta-gagana-sama）。那裡有一位菩薩名叫無邊凈意（Ananta-visuddha-mati），遇到這光明后，就與十個恒河沙數的菩薩大眾，一同來到娑婆世界，見到釋迦牟尼佛，頂禮敬拜，右繞佛陀萬匝，用美妙的香花供養佛陀，又在佛陀面前用偈頌讚嘆說：

『佛陀了知深奧的諸法界（Dharmadhatu）， 常常安樂於寂靜，修習無想（Nirvikalpa）， 也知道眾生各種不同的心念， 也宣說諸法如』

【English Translation】 English version:

Just as a yak cherishes its tail, Seeing those who break precepts, one feels compassion, And does not arrogantly praise oneself. The Tathagata's (Buddha) mind is like Mount Sumeru, Ten directions of wrong views cannot move it, Wisdom is profound and without bottom, Like the ocean, it is inconceivable. The Buddha himself is liberated from all existence, And also enables those bound by suffering to be liberated, The liberation obtained is actually no different, Only the paths of practice are different.

At that time, all the Bodhisattvas praised the Buddha with verses, bowed their heads to the Buddha, and with their own spiritual powers, transformed into seats to the southwest of the Buddha, and sat down in order.

At that time, in the northwest, there was a Buddha world named Bhuya-andhakara, and the Buddha was named Mahabhijna-rajah. There was a Bodhisattva named Ratna-jala, who, upon encountering this light, immediately came with a multitude of Bodhisattvas equal to ten Ganges sands to the great treasure hall in the Saha world, saw Sakyamuni Buddha, bowed their heads in reverence, circumambulated the Buddha ten thousand times, offered wonderful fragrant flowers to the Buddha, and again praised the Buddha with verses, saying:

'The Tathagata, the World Honored One, is like an illusion, Yet speaks of illusory matters for the sake of sentient beings, Because there is no real substance, it is called illusion, There are no sentient beings speaking of sentient beings. Like a person seeing various colors in a dream, Upon waking, there is no real appearance of color, To liberate sentient beings, worldly actions are shown, The Tathagata, in reality, has no worldly actions.'

At that time, all the Bodhisattvas praised the Buddha with verses, bowed their heads to the Buddha, and with their own spiritual powers, transformed into seats to the northwest of the Buddha, and sat down in order.

At that time, in the northeast, there was a Buddha world named Suddha-vasa, and the Buddha was named Citta-gagana-sama. There was a Bodhisattva named Ananta-visuddha-mati, who, upon encountering this light, immediately came with a multitude of Bodhisattvas equal to ten Ganges sands to the Saha world, saw Sakyamuni Buddha, bowed their heads in reverence, circumambulated the Buddha ten thousand times, offered wonderful fragrant flowers to the Buddha, and again praised the Buddha with verses, saying:

'The Buddha knows the profound Dharmadhatu, Always delights in tranquility, cultivating no-thought (Nirvikalpa), And also knows the various thoughts of sentient beings, And also speaks of all dharmas as'

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虛空。 　住一心中知三世，　　亦復能知種種業， 　不生心想眾生想，　　無量世修無相想。」

時諸菩薩偈讚歎佛頭面禮已，以己神力，于佛東北化作床座，次第而坐。

爾時，下方有佛世界名曰樂光，佛號寶優缽花。彼有菩薩名莊嚴樂說，遇斯光已，即與十恒河沙等諸大菩薩，俱共發來至娑婆世界，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花而供養佛，復于佛前以偈贊曰：

「無量智者佛真子，　　數如十方微塵等， 　于無量劫咨問佛，　　不盡如來一字義。 　是故如來智無邊，　　功德總持亦如是， 　名稱力勢無邊際，　　猶如大海十方界。」

時諸菩薩偈讚歎佛頭面作禮，以己神力，于如來下方化作床座，次第而坐。

爾時，上方有佛世界名瓔珞莊嚴，佛號大名稱。彼有菩薩名一切法神通王，遇斯光已，即與十恒河沙等諸菩薩眾，俱共發來至娑婆世界，見釋迦牟尼佛，頭面禮敬右繞萬匝，以妙香花而供養佛，即于佛前以偈贊曰：

「佛身身業無邊際，　　心口及業亦如是， 　唯佛能知佛三業，　　余不知如虛空邊。 　如來無師無教者，　　是故眾生稱大師， 　諸佛法界叵思議，　　菩提法輪入涅槃。」

時諸菩薩偈讚歎佛頭面禮已，以己神力，于佛上

【現代漢語翻譯】 現代漢語譯本 『虛空之中， 安住於一心便能知曉過去、現在、未來三世， 也能知曉種種業報。 不生起對眾生的執著心念， 在無量世中修習無相的境界。』 當時，各位菩薩用偈頌讚嘆佛陀，向佛陀頂禮后，運用各自的神通力量，在佛陀的東北方化現出床座，依次坐下。 這時，下方有一個佛世界，名為樂光，佛號為寶優缽花（寶蓮花）。那裡有一位菩薩，名為莊嚴樂說，他遇到這道光明后，立即與十個恒河沙數那樣多的菩薩一起，來到娑婆世界，拜見釋迦牟尼佛，向佛陀頂禮，右繞佛陀萬匝，用美妙的香花供養佛陀，又在佛陀面前用偈頌讚嘆道： 『擁有無量智慧的佛陀真子， 數量如同十方世界的微塵一樣眾多， 在無量劫的時間裡請教佛陀， 也無法窮盡如來一個字的含義。 因此，如來的智慧是無邊無際的， 功德總持也是如此。 名號、力量、威勢沒有邊際， 如同大海一樣遍佈十方世界。』 當時，各位菩薩用偈頌讚嘆佛陀，向佛陀頂禮后，運用各自的神通力量，在如來的下方化現出床座，依次坐下。 這時，上方有一個佛世界，名為瓔珞莊嚴，佛號為大名稱。那裡有一位菩薩，名為一切法神通王，他遇到這道光明后，立即與十個恒河沙數那樣多的菩薩一起，來到娑婆世界，拜見釋迦牟尼佛，向佛陀頂禮，右繞佛陀萬匝，用美妙的香花供養佛陀，然後在佛陀面前用偈頌讚嘆道： 『佛陀的身體、身業沒有邊際， 心、口以及意業也是如此。 只有佛陀才能瞭解佛陀的三業， 其餘眾生無法知曉，如同虛空一樣無邊。 如來沒有老師，也沒有教導者， 因此眾生稱他為大師。 諸佛的法界不可思議， 菩提法輪進入涅槃。』 當時，各位菩薩用偈頌讚嘆佛陀，向佛陀頂禮后，運用各自的神通力量，在佛陀的上方

【English Translation】 English version 'In the void,

dwelling in one mind, one knows the three times (past, present, future), and also knows all kinds of karma.

Without generating thoughts of sentient beings, one cultivates the thought of no-form for immeasurable eons.' At that time, all the Bodhisattvas praised the Buddha with verses, bowed their heads to the Buddha, and using their own spiritual powers, transformed seats to the northeast of the Buddha, and sat down in order. At this time, there was a Buddha world below, named Joyful Light, and the Buddha was named Jewel Utpala Flower (precious lotus). There was a Bodhisattva named Adornment Joyful Speech, who, upon encountering this light, immediately came with ten Ganges sands of great Bodhisattvas to the Saha world, saw Shakyamuni Buddha, bowed their heads in reverence, circumambulated the Buddha ten thousand times, offered wonderful fragrant flowers to the Buddha, and then praised the Buddha with verses: 'The true sons of the Buddha with immeasurable wisdom, their number is like the dust of the ten directions,

asking the Buddha for immeasurable eons, they cannot exhaust the meaning of even one word of the Tathagata.

Therefore, the wisdom of the Tathagata is boundless, and the total holding of merits is also the same.

The name, power, and influence are boundless, like the great ocean pervading the ten directions.' At that time, all the Bodhisattvas praised the Buddha with verses, bowed their heads to the Buddha, and using their own spiritual powers, transformed seats below the Tathagata, and sat down in order. At this time, there was a Buddha world above, named Garland Adornment, and the Buddha was named Great Renown. There was a Bodhisattva named King of All Dharma Spiritual Powers, who, upon encountering this light, immediately came with ten Ganges sands of Bodhisattvas to the Saha world, saw Shakyamuni Buddha, bowed their heads in reverence, circumambulated the Buddha ten thousand times, offered wonderful fragrant flowers to the Buddha, and then praised the Buddha with verses: 'The Buddha's body and bodily actions are boundless, the mind, mouth, and mental actions are also the same.

Only the Buddha can know the three actions of the Buddha, others cannot know, like the edge of the void.

The Tathagata has no teacher and no instructor, therefore sentient beings call him the Great Master.

The Dharma realm of all Buddhas is inconceivable, the Bodhi Dharma wheel enters Nirvana.' At that time, all the Bodhisattvas praised the Buddha with verses, bowed their heads to the Buddha, and using their own spiritual powers, above the Buddha

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方化作床座，次第而坐。

爾時，一念中間，十方無量諸大菩薩一時雲集大寶坊中。

爾時，世尊即從三昧安詳而起，謦欬之聲徹於十方，一切眾生悉得聞之，聞已即于佛法僧寶生信敬心；十方世界所有比丘、比丘尼、優婆塞、優婆夷，若人、非人聞佛聲已，身心寂靜。以佛功德威神力故，悉得睹見寶階梯隥，於一念頃悉蹬寶階至寶坊中，各隨其位次第而坐。

諸梵天人亦聞其音，梵天、大梵天、梵師天、梵眾天、光天、少光天、無量光天、凈天、少凈天、無量凈天、無雲天、福德天、廣果天、無誑天、無熱天、善見天、樂見天、阿迦尼吒天，亦一念頃俱至寶坊，見佛、世尊頭面禮已，次第而坐化作床座。

爾時，世尊見諸大眾皆已集會，放眉間光，其光名曰示菩薩力，繞諸菩薩七匝已，于諸菩薩頂髻而入。

爾時，會中有一菩薩，名諸法自在功德花子，即入三昧。其三昧名瓔珞莊嚴，以三昧力故，于寶坊中出師子座。座高八萬億多羅樹，七寶莊嚴散種種花，為諸眾生之所樂見，能凈一切眾生之心。

爾時，諸法自在功德花子菩薩摩訶薩，化作如是師子座已，從其三昧安詳而起，合掌恭敬頭面作禮，即于佛前以偈贊曰：

「日月光明壞現冥，　　佛光能壞三世闇， 　如來具

【現代漢語翻譯】 現代漢語譯本 他們將方形的墊子變成座位，依次坐下。

那時，在一念之間，十方無量的大菩薩同時雲集到大寶坊中。

那時，世尊從禪定中安詳起身，咳嗽的聲音傳遍十方，一切眾生都聽到了，聽后便對佛法僧三寶生起了信敬之心；十方世界所有的比丘、比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士），無論是人還是非人，聽到佛的聲音后，身心都寂靜下來。由於佛的功德和威神力，他們都看到了寶階梯，在一念之間都登上寶階來到寶坊中，各自按照自己的位置依次坐下。

諸梵天人也聽到了這個聲音，梵天（色界初禪天）、大梵天（色界初禪天之主）、梵師天（梵天之輔佐）、梵眾天（梵天之眷屬）、光天（色界二禪天）、少光天（光天之眷屬）、無量光天（光天之增上）、凈天（色界三禪天）、少凈天（凈天之眷屬）、無量凈天（凈天之增上）、無雲天（色界四禪天）、福德天（無雲天之眷屬）、廣果天（色界四禪天之增上）、無誑天（色界四禪天之凈居天）、無熱天（色界四禪天之凈居天）、善見天（色界四禪天之凈居天）、樂見天（色界四禪天之凈居天）、阿迦尼吒天（色界四禪天之頂天），也在一念之間都來到寶坊，見到佛世尊后，頂禮膜拜，然後依次坐在化作的座位上。

那時，世尊看到所有大眾都已到齊，便從眉間放出光明，這光明名為『示菩薩力』，繞著諸菩薩轉了七圈后，進入了諸菩薩的頂髻。

那時，會中有一位菩薩，名叫諸法自在功德花子（菩薩名），即刻進入禪定。他的禪定名為瓔珞莊嚴，憑藉禪定之力，在寶坊中出現了一個獅子座。座高八萬億多羅樹（古印度度量單位），用七寶裝飾，散發著各種鮮花，為眾生所喜見，能夠凈化一切眾生的心。

那時，諸法自在功德花子菩薩摩訶薩（大菩薩的尊稱），化現出這樣的獅子座后，從禪定中安詳起身，合掌恭敬，頂禮膜拜，然後在佛前用偈頌讚嘆道：

『日月的光明會消失，佛的光明能破除三世的黑暗，如來具足

【English Translation】 English version They transformed the square mats into seats and sat down in order.

At that time, in a single moment, countless great Bodhisattvas from the ten directions gathered in the Great Treasure Pavilion.

At that time, the World Honored One arose peacefully from Samadhi, and the sound of his cough resonated throughout the ten directions. All sentient beings heard it, and upon hearing it, they developed faith and reverence for the Buddha, Dharma, and Sangha. All Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners) in the ten directions, whether human or non-human, upon hearing the Buddha's voice, found their bodies and minds calmed. Through the power of the Buddha's merit and divine strength, they all saw the jeweled staircases, and in a single moment, they ascended the jeweled stairs to the Treasure Pavilion, each taking their seats in order.

The Brahma gods also heard the sound. The Brahma (first dhyana heaven of the form realm), Great Brahma (lord of the first dhyana heaven), Brahma-purohita (Brahma's ministers), Brahma-parisadya (Brahma's retinue), Abhasvara (second dhyana heaven), Parittabha (Abhasvara's retinue), Apramanabha (Abhasvara's augmentation), Subhakrtsna (third dhyana heaven), Parittasubha (Subhakrtsna's retinue), Apramanasubha (Subhakrtsna's augmentation), Anabhraka (fourth dhyana heaven), Punyaprasava (Anabhraka's retinue), Brhatphala (Anabhraka's augmentation), Avrha (pure abode of the fourth dhyana heaven), Atapa (pure abode of the fourth dhyana heaven), Sudrsa (pure abode of the fourth dhyana heaven), Sudarsana (pure abode of the fourth dhyana heaven), and Akanistha (highest heaven of the form realm), also arrived at the Treasure Pavilion in a single moment. They bowed their heads to the Buddha, the World Honored One, and then sat down in order on the transformed seats.

At that time, the World Honored One, seeing that all the assembly had arrived, emitted light from between his eyebrows. This light was named 'Demonstrating the Power of the Bodhisattvas.' It circled the Bodhisattvas seven times and then entered the topknots of the Bodhisattvas.

At that time, there was a Bodhisattva in the assembly named 'The Flower Child of the Merit of the Sovereignty of All Dharmas' (Bodhisattva's name), who immediately entered Samadhi. His Samadhi was named 'Adornment of the Garland.' Through the power of Samadhi, a lion throne appeared in the Treasure Pavilion. The throne was 800 million nayutas of Tala trees (ancient Indian unit of measurement) high, adorned with seven treasures, and scattered with various flowers, pleasing to all sentient beings and capable of purifying the minds of all sentient beings.

At that time, the Bodhisattva Mahasattva (great Bodhisattva) 'The Flower Child of the Merit of the Sovereignty of All Dharmas,' having manifested such a lion throne, arose peacefully from Samadhi, joined his palms in reverence, bowed his head in worship, and then praised the Buddha with a verse:

'The light of the sun and moon will fade, but the Buddha's light can dispel the darkness of the three worlds. The Tathagata is endowed with'

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足神通力，　　勝於一切諸天光。 　佛了法界無覺知，　　如幻水月無去來， 　無生無受無作者，　　真實知已為眾說。 　知色心中無色心，　　方便為眾說色心， 　如來神通猶如幻，　　知諸法界亦復然。 　一切眾生心常凈，　　或時為客煩惱污， 　諸佛如來得解脫，　　示現神通等如幻。 　虛空無地無住處，　　如來之心亦如是， 　為眾故升師子座，　　如先諸佛說甘露。 　一切大眾無去來，　　亦無聽說無受者， 　諸法悉皆如虛空，　　唯愿開闡真實界。 　世尊受我師子座，　　愿為眾生師子吼， 　愍眾故演梵音聲，　　熾然智燈破癡闇。 　十方諸來聽法眾，　　悉來集會此寶坊， 　愿佛當施大法施，　　破無量世貧窮際。」

爾時，世尊以大慈悲憐愍諸法自在功德花子菩薩摩訶薩，升其所奉師子寶座，欲說一切諸菩薩行無礙法門，具足一切佛法：十力、四無所畏、入一切法自在陀羅尼法門、入四無礙智法門、入大神通法門、不退轉法輪、不退住處、攝一切乘、具一切法界無分別法界，善知一切眾生心根，法界真實堅固難沮，能壞一切四魔怨仇，調伏一切惡見煩惱，獲得不共善權方便，得大平等心無二故，一切諸佛等入之處、無掛礙處，說一切法悉真實故、演說諸法非覺非

【現代漢語翻譯】 現代漢語譯本 足神通力，勝過一切諸天的光明。 佛陀了悟法界沒有覺知，如同幻影水月般無來無去。 沒有生起，沒有感受，沒有作者，真實地瞭解這些后為眾生宣說。 知道色法和心中沒有色心，只是爲了方便才為眾生說色心。 如來的神通就像幻術，知道一切法界也是如此。 一切眾生的心本來清凈，有時被客塵煩惱所污染。 諸佛如來獲得解脫，示現的神通也如同幻術。 虛空沒有地面，沒有住處，如來的心也是如此。 爲了眾生才升上獅子座，像過去的諸佛一樣宣說甘露。 一切大眾沒有來去，也沒有聽聞者和接受者。 一切法都像虛空一樣，只希望能夠開顯真實的境界。 世尊請接受我的獅子座，愿您為眾生髮出獅子吼。 憐憫眾生而演說梵音，點燃智慧的燈火，破除愚癡的黑暗。 十方前來的聽法大眾，都來到這個寶坊。 愿佛陀施予大法佈施，破除無量世的貧窮困境。

這時，世尊以大慈悲憐憫諸法自在功德花子菩薩摩訶薩（菩薩中的大菩薩），升上他所奉獻的獅子寶座，想要宣說一切菩薩的無礙修行法門，具足一切佛法：十力（如來所具有的十種力量）、四無所畏（佛陀在眾中說法時所具有的四種無所畏懼的自信）、入一切法自在陀羅尼法門（能自在運用一切法的總持法門）、入四無礙智法門（通達義理、法相、辭句、樂說的四種智慧）、入大神通法門（能自在顯現各種神通的法門）、不退轉法輪（永不退轉的佛法教義）、不退住處（永不退轉的修行境界）、攝一切乘（能統攝一切修行法門的教義）、具一切法界無分別法界（具足一切法界而無分別的境界），善於瞭解一切眾生的心根，法界真實堅固難以摧毀，能夠摧毀一切四魔（煩惱魔、五蘊魔、死魔、天魔）的怨仇，調伏一切惡見煩惱，獲得不共的善巧方便，得到大平等心而無二元對立，一切諸佛平等進入的境界、無掛礙的境界，宣說一切法都是真實的，演說諸法既非覺知也非不覺知。

【English Translation】 English version The power of the feet is greater than the light of all the heavens. The Buddha understands that the Dharma realm has no awareness, like an illusionary moon in water, without coming or going. There is no birth, no reception, no creator; having truly understood this, he speaks it for all beings. Knowing that in form and mind there is no form or mind, he speaks of form and mind for the sake of convenience. The Tathagata's (Buddha's) spiritual powers are like illusions; he knows that all Dharma realms are also like this. The minds of all sentient beings are always pure, but sometimes they are defiled by the dust of afflictions. The Buddhas and Tathagatas attain liberation, and the spiritual powers they manifest are like illusions. Space has no ground, no dwelling place; the mind of the Tathagata is also like this. For the sake of beings, he ascends the lion throne, like the Buddhas of the past, speaking the nectar. All the assembly has no coming or going, nor are there listeners or receivers. All dharmas are like space; we only wish to reveal the true realm. World Honored One, please accept my lion throne; may you roar the lion's roar for all beings. Out of compassion for beings, he proclaims the Brahma sound, igniting the lamp of wisdom to break through the darkness of ignorance. The assembly from the ten directions who come to hear the Dharma, all come to this precious temple. May the Buddha bestow the great Dharma gift, breaking the cycle of poverty that has lasted for countless ages.

At that time, the World Honored One, with great compassion, took pity on the Bodhisattva Mahasattva (a great Bodhisattva) named 'Flower of the Merit of the Self-Mastery of All Dharmas', and ascended the lion throne offered by him, desiring to expound the unobstructed Dharma gate of all Bodhisattvas' practices, complete with all the Buddha's teachings: the Ten Powers (ten strengths of a Buddha), the Four Fearlessnesses (four kinds of fearlessness a Buddha has when teaching), the Dharma gate of entering the Dharani of Self-Mastery of All Dharmas (a method of remembering and applying all teachings), the Dharma gate of entering the Four Unobstructed Wisdoms (four kinds of wisdom that are unobstructed), the Dharma gate of entering Great Spiritual Powers (the ability to manifest various spiritual powers), the Wheel of Dharma that does not regress (the teachings of the Buddha that never regress), the place of non-regression (the state of practice that never regresses), encompassing all vehicles (the teachings that encompass all paths of practice), possessing all Dharma realms without discrimination (the state of possessing all Dharma realms without discrimination), being skilled in understanding the roots of all beings' minds, the Dharma realm is truly firm and indestructible, able to destroy all the enemies of the four demons (the demons of afflictions, the five aggregates, death, and heavenly demons), subduing all evil views and afflictions, obtaining uncommon skillful means, attaining a great equal mind without duality, the place where all Buddhas equally enter, a place without obstruction, proclaiming that all dharmas are true, expounding that all dharmas are neither awareness nor non-awareness.

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非覺故、十二因緣平等相觀故、具足智慧大莊嚴故、莊嚴佛身佛音聲故、無盡念意行智慧故、演說真實四聖諦故、能令聲聞身心凈故、令辟支佛坐紹位床故、大乘菩薩得法自在故、廣宣諸佛所有功德故、解說宣示一切法故、說諸菩薩大功德故、裂諸眾生疑網心故、摧滅一切惡邪論故、增長如來佛正法故、顯示眾生佛神力故、以如是等諸因緣故，如來升于師子寶座。

爾時，寶杖菩薩承佛神力入佛瓔珞莊嚴三昧，以三昧力故，能令大眾悉得種種瓔珞莊嚴。

時稱力王菩薩，復承佛神力入蓮花三昧，以三昧力故悉令大眾皆得妙花，供養于佛及諸菩薩。

時大海慧智菩薩亦承佛神力入妙香三昧，以三昧力故能令大眾皆得妙香，供養于佛及諸菩薩。

時寶網菩薩亦承佛力入光明三昧，以三昧力故悉令大眾身得光明。

時悲心菩薩亦承佛神力入無瞬三昧，以三昧力故，悉令大眾仰瞻如來目未曾瞬。

時無邊凈意菩薩亦承佛神力入喜三昧，以三昧力悉令大眾喜樂聽法。

時莊嚴樂說菩薩亦承佛神力入寂靜意三昧，以三昧力悉令大眾遠離五蓋。

時一切法神足王菩薩亦承佛神力入不忘三昧，以三昧力悉令大眾專念菩提心不忘失。

時勇健菩薩亦承佛神力入無勝三昧，以三昧

【現代漢語翻譯】 現代漢語譯本：因為不是由覺悟而生，因為能平等觀察十二因緣（十二因緣：佛教關於生命輪迴的十二個環節），因為具足智慧的偉大莊嚴，因為莊嚴佛身和佛音聲，因為無盡的念、意、行和智慧，因為演說真實的四聖諦（四聖諦：佛教的基本教義，包括苦、集、滅、道），能使聲聞（聲聞：佛教中通過聽聞佛法而修行的人）身心清凈，能讓辟支佛（辟支佛：佛教中不依賴他人教導而獨自開悟的人）坐上繼承法位的床座，大乘菩薩（大乘菩薩：佛教中發願普度眾生的修行者）能獲得法自在，廣泛宣揚諸佛所有的功德，解釋宣示一切法，宣說諸菩薩的偉大功德，破除眾生心中的疑惑和迷網，摧毀一切邪惡的論調，增長如來佛的正法，顯示眾生佛的神力，因為這些種種因緣，如來才升上獅子寶座。 當時，寶杖菩薩承蒙佛的神力，進入佛瓔珞莊嚴三昧（三昧：佛教中的禪定狀態），憑藉三昧的力量，能使大眾都得到各種瓔珞的莊嚴。 當時，稱力王菩薩又承蒙佛的神力，進入蓮花三昧，憑藉三昧的力量，使大眾都得到美妙的花朵，用來供養佛和諸位菩薩。 當時，大海慧智菩薩也承蒙佛的神力，進入妙香三昧，憑藉三昧的力量，能使大眾都得到美妙的香，用來供養佛和諸位菩薩。 當時，寶網菩薩也承蒙佛的神力，進入光明三昧，憑藉三昧的力量，使大眾的身體都得到光明。 當時，悲心菩薩也承蒙佛的神力，進入無瞬三昧，憑藉三昧的力量，使大眾仰望如來時眼睛都不曾眨動。 當時，無邊凈意菩薩也承蒙佛的神力，進入喜三昧，憑藉三昧的力量，使大眾都喜悅地聽聞佛法。 當時，莊嚴樂說菩薩也承蒙佛的神力，進入寂靜意三昧，憑藉三昧的力量，使大眾都遠離五蓋（五蓋：佛教中障礙修行的五種煩惱）。 當時，一切法神足王菩薩也承蒙佛的神力，進入不忘三昧，憑藉三昧的力量，使大眾都專心念誦菩提心（菩提心：佛教中追求覺悟的心）而不忘失。 當時，勇健菩薩也承蒙佛的神力，進入無勝三昧，憑藉三昧

【English Translation】 English version: Because it is not born from enlightenment, because it can equally observe the twelve links of dependent origination (twelve links of dependent origination: the twelve links in the Buddhist concept of the cycle of life and death), because it is complete with the great adornment of wisdom, because it adorns the Buddha's body and voice, because of the endless thought, intention, action, and wisdom, because it expounds the true Four Noble Truths (Four Noble Truths: the basic teachings of Buddhism, including suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), it can purify the body and mind of the Śrāvakas (Śrāvakas: those who practice Buddhism by listening to the Dharma), it can allow the Pratyekabuddhas (Pratyekabuddhas: those who attain enlightenment on their own without relying on the teachings of others) to sit on the seat of succession, the Mahāyāna Bodhisattvas (Mahāyāna Bodhisattvas: practitioners of Buddhism who vow to liberate all sentient beings) can attain freedom in the Dharma, it widely proclaims all the merits of the Buddhas, it explains and reveals all the Dharmas, it speaks of the great merits of the Bodhisattvas, it breaks the doubts and confusions in the minds of sentient beings, it destroys all evil and heretical arguments, it increases the true Dharma of the Tathāgata Buddha, it reveals the divine power of the Buddha to sentient beings, and because of these various causes, the Tathāgata ascends the lion throne. At that time, the Bodhisattva Jewel Staff, relying on the Buddha's divine power, entered the Samadhi (Samadhi: a state of meditative concentration in Buddhism) of the Adornment of the Buddha's Necklace, and by the power of the Samadhi, he was able to cause the assembly to all receive the adornment of various necklaces. At that time, the Bodhisattva King of Strength, again relying on the Buddha's divine power, entered the Lotus Samadhi, and by the power of the Samadhi, he caused the assembly to all receive wonderful flowers to offer to the Buddha and all the Bodhisattvas. At that time, the Bodhisattva Great Ocean of Wisdom also relying on the Buddha's divine power, entered the Samadhi of Wonderful Fragrance, and by the power of the Samadhi, he was able to cause the assembly to all receive wonderful fragrances to offer to the Buddha and all the Bodhisattvas. At that time, the Bodhisattva Jewel Net also relying on the Buddha's power, entered the Samadhi of Light, and by the power of the Samadhi, he caused the bodies of the assembly to all receive light. At that time, the Bodhisattva Compassionate Heart also relying on the Buddha's divine power, entered the Samadhi of No Blinking, and by the power of the Samadhi, he caused the assembly to gaze upon the Tathāgata without ever blinking their eyes. At that time, the Bodhisattva Boundless Pure Intention also relying on the Buddha's divine power, entered the Samadhi of Joy, and by the power of the Samadhi, he caused the assembly to joyfully listen to the Dharma. At that time, the Bodhisattva Adorned Eloquence also relying on the Buddha's divine power, entered the Samadhi of Tranquil Intention, and by the power of the Samadhi, he caused the assembly to all be free from the five hindrances (five hindrances: five mental states that hinder spiritual progress in Buddhism). At that time, the Bodhisattva King of All Dharma Supernatural Powers also relying on the Buddha's divine power, entered the Samadhi of Non-Forgetfulness, and by the power of the Samadhi, he caused the assembly to all focus on the Bodhi mind (Bodhi mind: the mind that seeks enlightenment in Buddhism) without forgetting it. At that time, the Bodhisattva Courageous and Strong also relying on the Buddha's divine power, entered the Samadhi of Unsurpassed, and by the power of the Samadhi

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力悉令大眾摧伏諸魔。

時破魔菩薩亦承佛神力入壞魔三昧，以三昧力召此三千大千世界一億魔王，來集寶坊至於佛所，頭面作禮合掌恭敬，咸作是言：「唯愿，如來！廣為眾生開甘露門，我等皆因破魔菩薩威神力故，當得遠離一切魔業，于諸大眾心無妨礙。」

佛言：「善哉，善哉！善男子！汝等今已得離魔業，以是因緣于未來世復當得離一切魔業。善男子！譬如一處百年闇室，一燈能破；汝等亦爾，無量世中無明黑闇，今日能破。如日月寶光，住信戒施慧禪定亦爾。善男子！汝等今者請佛說法，以是因緣，汝等當得破無明闇，為諸眾生作智慧明。」

爾時，眾中有一菩薩名法自在王，白佛言：「世尊！如來境界不可思議。何以故？如來發心將欲說法，能令一切大眾雲集，為菩提故作大莊嚴大法神通，無量世間得大名稱，身心寂靜獲得解脫，及得不可思議法界十方諸佛之所讚歎，具足一切十波羅蜜，成就通達善權方便，能裂一切諸魔疑網，能滅眾生惡邪諸論，能善分別一切法界，逮得具足無礙智慧，具念意行智慧勇健，具足獲得四無礙智。善知眾生諸根利鈍，知眾生界隨意說法，常能宣說清凈法界，善解一切方俗之言，能得一切清凈梵音，具足成就慈悲之心，諸邪異見不能令動，不可破壞如金剛

【現代漢語翻譯】 現代漢語譯本 （佛陀）全力使大眾摧伏各種魔障。

當時，破魔菩薩（能破除魔障的菩薩）也承佛的神力，進入壞魔三昧（一種能摧毀魔障的禪定狀態），以三昧的力量召集此三千大千世界（佛教宇宙觀中的一個宇宙單位）的一億魔王，來到寶坊（佛陀說法的地方），在佛陀面前頂禮，合掌恭敬，都這樣說道：『唯愿，如來（佛陀的稱號）！廣為眾生開啟甘露門（比喻佛法能滋潤眾生），我們都因為破魔菩薩的威神力，應當能夠遠離一切魔業（各種障礙修行的行為），對於大眾的心不會有任何妨礙。』

佛說：『好啊，好啊！善男子（對修行者的稱呼）！你們現在已經能夠遠離魔業，因為這個因緣，在未來世也應當能夠遠離一切魔業。善男子！譬如一個地方有一間百年黑暗的房間，一盞燈就能破除黑暗；你們也是這樣，無量世中的無明（對真理的迷惑）黑暗，今天能夠破除。就像日月寶光一樣，安住于信、戒、施、慧、禪定也是如此。善男子！你們現在請佛說法，因為這個因緣，你們應當能夠破除無明黑暗，為眾生作智慧光明。』

這時，大眾中有一位菩薩名叫法自在王（在佛法上自在的菩薩），對佛說：『世尊（對佛陀的尊稱）！如來的境界不可思議。為什麼呢？如來發心將要說法，能夠使一切大眾雲集，爲了菩提（覺悟）的緣故，作大莊嚴大法神通（殊勝的法力），在無量世間得到大名稱，身心寂靜獲得解脫，並且得到不可思議法界（佛法所詮釋的宇宙）十方諸佛的讚歎，具足一切十波羅蜜（菩薩修行的十種方法），成就通達善權方便（巧妙的教化方法），能夠裂開一切魔的疑惑之網，能夠滅除眾生邪惡的論調，能夠善於分別一切法界，獲得具足無礙的智慧，具足念、意、行、智慧、勇健，具足獲得四無礙智（四種無礙的智慧），善於瞭解眾生各種根性的利鈍，瞭解眾生界，隨眾生的意願說法，常常能夠宣說清凈的法界，善於理解一切地方的風俗語言，能夠得到一切清凈的梵音（佛陀的清凈音聲），具足成就慈悲之心，各種邪見不能使他動搖，不可破壞如同金剛（比喻堅固不可摧毀）。』

【English Translation】 English version (The Buddha) exerted all his power to subdue all demons among the assembly.

At that time, the Bodhisattva 'Destroyer of Demons' (a Bodhisattva who can destroy demonic obstacles), also relying on the Buddha's divine power, entered the 'Samadhi of Destroying Demons' (a state of meditation that can destroy demonic obstacles). With the power of this Samadhi, he summoned one hundred million demon kings from this three-thousand-great-thousand world (a unit of the universe in Buddhist cosmology) to gather at the precious pavilion (the place where the Buddha teaches). They bowed their heads to the Buddha, joined their palms in reverence, and all said: 'We beseech you, Tathagata (an epithet of the Buddha)! Open the gate of nectar (a metaphor for the Dharma that nourishes beings) widely for all beings. Because of the majestic power of the Bodhisattva 'Destroyer of Demons', we shall be able to stay away from all demonic actions (various actions that hinder practice), and there will be no hindrance to the minds of the assembly.'

The Buddha said: 'Excellent, excellent! Good men (a term of address for practitioners)! You have now been able to stay away from demonic actions, and because of this cause, you shall also be able to stay away from all demonic actions in the future. Good men! It is like a hundred-year-old dark room in one place, which can be illuminated by a single lamp; you are also like that. The darkness of ignorance (delusion about the truth) from countless lifetimes can be broken today. Just like the light of the sun and moon, abiding in faith, precepts, giving, wisdom, and meditation is also like that. Good men! You are now requesting the Buddha to teach the Dharma, and because of this cause, you shall be able to break the darkness of ignorance and become the light of wisdom for all beings.'

At that time, there was a Bodhisattva in the assembly named 'King of Dharma Freedom' (a Bodhisattva who is free in the Dharma), who said to the Buddha: 'World Honored One (an honorific title for the Buddha)! The realm of the Tathagata is inconceivable. Why is that? When the Tathagata initiates the intention to teach the Dharma, he can cause all the assembly to gather. For the sake of Bodhi (enlightenment), he performs great majestic Dharma powers (extraordinary spiritual abilities), obtains great renown in countless worlds, achieves tranquility of body and mind, attains liberation, and receives the praise of all the Buddhas in the ten directions of the inconceivable Dharma realm (the universe as explained by the Dharma). He is complete with all ten Paramitas (ten practices of a Bodhisattva), achieves mastery of skillful means (clever methods of teaching), can tear apart all the nets of demonic doubts, can extinguish the evil and heretical views of beings, can skillfully distinguish all Dharma realms, attains complete and unobstructed wisdom, is complete with mindfulness, intention, action, wisdom, and courage, and is complete with the attainment of the four unobstructed wisdoms (four kinds of unobstructed wisdom). He is skilled in understanding the sharp and dull faculties of beings, understands the realms of beings, teaches the Dharma according to the wishes of beings, is always able to proclaim the pure Dharma realm, is skilled in understanding the languages and customs of all places, can obtain all pure Brahma sounds (the pure sounds of the Buddha), is complete with the achievement of a compassionate heart, and cannot be moved by various heretical views, being indestructible like a diamond (a metaphor for being firm and unbreakable).'

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山。

「具修三相建立法幢，已渡甚深十二因緣河，斷斷常見能調大眾，無量劫中得不可思議法聚。能療眾病如大醫王，聞深法已不生怖畏，三十二相、八十種好莊嚴其身，具足成就三十七品及八解脫。身口意業純善無雜，能令眾生悉來聽法，世間之法所不能污，常受安樂常修法界，惠施法寶於法無厭。于諸有法心不染著，猶如蓮花塵水不染，明勝諸光智深如海，紹三寶性調眾生界，能開佛藏護持佛法。具足無量功德智慧，無量劫中修集莊嚴無量功德，常欲獲得一行之心一色一處，具如是等功德菩薩悉來集會。

「唯愿，如來！說菩薩行無礙法門，利益過去未來現在諸菩薩等，令初發心得不退故、久發心者得增長故、行菩提道得凈意故、不退菩薩學佛法故、一生菩薩瓔珞莊嚴故、後身菩薩得阿耨多羅三藐三菩提故、定性眾生增長因緣故、未定性者作因緣故、未入佛法者令得入故、已入佛法者敬佛法故、樂三乘者說一乘故、施於世間人天樂故。

「世尊！如來出世，有如是等不可思議事。世尊！今此大眾一一菩薩，悉能示現諸大神通。是故，諸佛及諸菩薩不可思議。

「世尊！云何眾生無明愛重？雖見菩薩如是神通，而故生於聲聞緣覺卑下之心。

「世尊！菩薩初發菩提心時，已勝一切

【現代漢語翻譯】 現代漢語譯本 『具足修習三相，建立法幢，已渡過甚深的十二因緣之河，斷除斷見和常見，能夠調伏大眾，在無量劫中獲得不可思議的法聚。能夠治療眾生各種疾病，如同大醫王一般，聽聞甚深佛法后不會產生怖畏，以三十二相、八十種好莊嚴自身，具足成就三十七道品和八解脫。身口意三業純凈善良沒有雜染，能夠令眾生都來聽聞佛法，世間的法不能夠污染他，常常享受安樂，常常修習法界，以法寶佈施于眾生，對於佛法沒有厭倦。對於一切有為法，內心不執著，如同蓮花不被塵土和水污染，光明勝過一切光芒，智慧深邃如大海，繼承三寶的佛性，調伏眾生界，能夠開啟佛的寶藏，護持佛法。具足無量功德和智慧，在無量劫中修集莊嚴無量的功德，常常想要獲得一行之心、一色一處，具足如此等等功德的菩薩都來到這裡。』 『唯愿，如來！宣說菩薩行無礙法門，利益過去、未來、現在的一切菩薩，令初發菩提心者不退轉，令久發菩提心者得到增長，令行菩提道者得到清凈的意念，令不退轉的菩薩學習佛法，令一生補處菩薩以瓔珞莊嚴自身，令後身菩薩得到阿耨多羅三藐三菩提（無上正等正覺），令定性眾生增長因緣，令未定性眾生作為因緣，令未入佛法者得以進入，令已入佛法者敬重佛法，令樂於三乘者宣說一乘，施予世間人天之樂。』 『世尊！如來出世，有如此等等不可思議之事。世尊！現在此大眾中每一位菩薩，都能夠示現各種大神通。因此，諸佛和諸菩薩是不可思議的。』 『世尊！為什麼眾生無明和愛執如此深重？即使見到菩薩如此神通，仍然會生起聲聞和緣覺的卑下之心。』 『世尊！菩薩初發菩提心時，就已經勝過一切。』

【English Translation】 English version 'Having cultivated the three aspects, established the Dharma banner, crossed the deep river of the twelve links of dependent origination, severed the views of annihilation and permanence, able to tame the masses, having obtained an inconceivable collection of Dharma in countless kalpas. Able to cure all diseases like a great physician, not generating fear after hearing the profound Dharma, adorning their bodies with the thirty-two marks and eighty minor marks, fully accomplishing the thirty-seven factors of enlightenment and the eight liberations. Their actions of body, speech, and mind are purely virtuous without any impurities, able to cause all beings to come and listen to the Dharma, not defiled by worldly dharmas, constantly enjoying peace and constantly cultivating the Dharma realm, bestowing the treasure of Dharma upon beings without weariness. Their minds are not attached to any conditioned dharmas, like a lotus flower not defiled by dust and water, their light surpasses all lights, their wisdom is as deep as the ocean, inheriting the nature of the Three Jewels, taming the realm of beings, able to open the Buddha's treasury, protecting the Buddha's Dharma. Possessing immeasurable merit and wisdom, having cultivated and adorned immeasurable merit in countless kalpas, constantly desiring to obtain a mind of one practice, one color, one place, Bodhisattvas possessing such merits all come here.' 'May it be so, Tathagata! Speak of the unobstructed Dharma gate of Bodhisattva practice, benefiting all Bodhisattvas of the past, future, and present, causing those who have initially generated the Bodhi mind not to regress, causing those who have generated the Bodhi mind for a long time to grow, causing those who practice the Bodhi path to obtain pure intention, causing non-regressing Bodhisattvas to learn the Buddha's Dharma, causing Bodhisattvas in their last life to adorn themselves with ornaments, causing Bodhisattvas in their next life to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), causing beings of fixed nature to increase their conditions, causing beings of unfixed nature to create conditions, causing those who have not entered the Buddha's Dharma to enter, causing those who have entered the Buddha's Dharma to respect the Dharma, causing those who enjoy the three vehicles to speak of the one vehicle, bestowing the joy of humans and gods upon the world.' 'World Honored One! The appearance of the Tathagata in the world has such inconceivable events. World Honored One! Each Bodhisattva in this assembly is able to manifest various great supernatural powers. Therefore, the Buddhas and Bodhisattvas are inconceivable.' 'World Honored One! Why are beings so heavily burdened by ignorance and attachment? Even though they see the Bodhisattvas' supernatural powers, they still generate inferior minds of Sravakas and Pratyekabuddhas.' 'World Honored One! When a Bodhisattva initially generates the Bodhi mind, they have already surpassed all.'

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聲聞緣覺。世尊！譬如有人舍諸琉璃取於水精，一切眾生亦復如是，舍于大乘，喜樂聲聞辟支佛乘。若有眾生，已發、欲發阿耨多羅三藐三菩提心者，如是之人，悉當獲得如是功德。」

爾時，會中有三十億那由他百千萬億眾生天與人，發阿耨多羅三藐三菩提心。

大方等大集經陀羅尼自在王菩薩品第二之一

爾時，世尊知諸菩薩悉已大集，作是思惟：「今日如是善丈夫等，咸欲得知諸法實義，能持如來甚深法藏，欲得聞受諸菩薩行無礙法門。」尋放眉間白毫光明，名無所畏，繞諸大眾滿七匝已，于陀羅尼自在王菩薩頂上而入。

爾時，陀羅尼自在王菩薩承佛神力，化作寶蓋，猶如三千大千世界，七寶莊嚴，以覆如來寶座之上。頭面作禮合掌長跪，說偈贊佛：

「如來於法得自在，　　其光能破世間闇， 　世尊佛眼無掛礙，　　能見諸法真實義。 　具足無量諸功德，　　無師獨悟諸法界， 　如來放光為眾生，　　今入我身何因緣？ 　我本所知念不明，　　陀羅尼根亦如是， 　此光今來入我身，　　了了得知諸法界。 　身心獲得大清凈，　　受樂無上無有邊， 　我今已知佛境界，　　亦得樂說無礙辯。 　十方諸佛親近難，　　愚者不能師事之， 　我今承佛神力故，　　欲

【現代漢語翻譯】 現代漢語譯本：聲聞（shravaka，通過聽聞佛法而證悟的人）和緣覺（pratyekabuddha，靠自己覺悟的人）。世尊！譬如有人捨棄琉璃而取水精，一切眾生也是這樣，捨棄大乘（Mahayana，普度眾生的佛教教義），喜歡聲聞和辟支佛乘（pratyekabuddhayana，追求個人解脫的教義）。如果有眾生，已經發愿或想要發願證得阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），這樣的人，都應當獲得這樣的功德。 當時，法會中有三十億那由他（nayuta，數量單位）百千萬億的天人和眾生，發起了阿耨多羅三藐三菩提心。 《大方等大集經·陀羅尼自在王菩薩品第二之一》 當時，世尊知道諸位菩薩都已經聚集，心中思忖：『今天這些善男子等，都想知道諸法的真實意義，能夠持有如來甚深的法藏，想要聽聞和接受諸菩薩的無礙法門。』隨即從眉間放出白毫光明，名為無所畏，圍繞大眾七圈后，進入陀羅尼自在王菩薩的頭頂。 當時，陀羅尼自在王菩薩承蒙佛的神力，化作寶蓋，猶如三千大千世界（trisahasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個宇宙），用七寶莊嚴，覆蓋在如來的寶座之上。他頭面作禮，合掌長跪，用偈頌讚美佛： 『如來在法中得到自在，他的光明能夠破除世間的黑暗，世尊的佛眼沒有障礙，能夠看見諸法的真實意義。具足無量功德，無師自悟諸法界，如來放光是爲了眾生，現在進入我的身體是什麼因緣？我原本所知的念頭不清晰，陀羅尼（dharani，總持，咒語）的根本也是這樣，這光明現在進入我的身體，使我清楚地知道諸法界。身心獲得大清凈，享受無上無邊的快樂，我現在已經知道佛的境界，也得到了樂說無礙的辯才。十方諸佛難以親近，愚癡的人不能侍奉他們，我現在承蒙佛的神力，想要』

【English Translation】 English version: 'Shravakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own). World Honored One! It is like someone who discards crystal and takes water crystal. All sentient beings are also like this, abandoning the Mahayana (the path of universal salvation) and delighting in the Shravaka and Pratyekabuddha vehicles (paths of individual liberation). If there are sentient beings who have already generated or wish to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), such individuals should all obtain such merits.' At that time, in the assembly, there were thirty billion nayutas (a unit of large number) of hundreds of millions of trillions of beings, both gods and humans, who generated the mind of Anuttara-samyak-sambodhi. The Great Vaipulya Mahasamnipata Sutra, Chapter Two, Section One, on the Dharani Sovereign King Bodhisattva. At that time, the World Honored One, knowing that all the Bodhisattvas had gathered, thought to himself: 'Today, these good men and women all wish to know the true meaning of all dharmas, to be able to uphold the Tathagata's profound Dharma treasury, and to wish to hear and receive the unobstructed Dharma gates of the Bodhisattvas.' Immediately, he emitted a white hair light from between his eyebrows, named 'Fearless,' which circled the assembly seven times and then entered the crown of the Dharani Sovereign King Bodhisattva. At that time, the Dharani Sovereign King Bodhisattva, empowered by the Buddha's divine power, transformed into a jeweled canopy, like the trisahasra-mahāsāhasra-lokadhātu (a great chiliocosm), adorned with seven treasures, covering the Tathagata's throne. He bowed his head, joined his palms, knelt, and praised the Buddha with a verse: 'The Tathagata has attained freedom in the Dharma, his light can break the darkness of the world, the World Honored One's Buddha eye is without obstruction, able to see the true meaning of all dharmas. He is complete with immeasurable merits, enlightened to all the realms of Dharma without a teacher, the Tathagata emits light for the sake of sentient beings, what is the cause and condition for it to enter my body now? My original thoughts were unclear, and the root of Dharani (mantra) was also like this, this light now enters my body, making me clearly know all the realms of Dharma. My body and mind have obtained great purity, enjoying boundless and unsurpassed joy, I now know the Buddha's realm, and have also obtained the eloquence of unobstructed speech. It is difficult to approach the Buddhas of the ten directions, foolish people cannot serve them, I now, empowered by the Buddha's divine power, wish to'

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少發問利眾生。 　何因緣發菩提心？　　復以何義佛出世？ 　何緣放光遍十方，　　復以何因示神通？ 　何緣佛為眾授記？　　愿為大眾分別說。 　今此大眾勝無上，　　悉能受持佛法界， 　此眾無魔及魔業，　　唯有開示佛法藏。 　我智淺近有邊崖，　　何能咨請無上尊？ 　今問如來無邊智，　　云何得知諸方便？ 　愿今教誨諸弟子，　　我學已得法自在， 　得已能施大法雨，　　當報十方諸佛恩。

「世尊！諸佛如來不可思議，菩薩所行無有邊際，是故我今欲問如來無上法王大慈悲聚，為利眾生問甚深義：云何名為菩薩之行？以何瓔珞莊嚴菩薩，能令菩薩所行清凈？云何能壞愚癡諸闇？云何能斷疑網之心？云何菩薩為諸眾生修慈悲心？云何菩薩擁護眾生？云何菩薩真實能修菩薩之業善業不誨業？唯愿如來哀愍宣說。又此大眾利根智慧，能解佛語能知法界，能達菩薩所行無礙法門，能壞一切魔及魔業，破大疑心能解諸佛甚深境界，知眾生界眾生心性，能見無量諸佛世界，能護如來無上正法，能于諸法得大自在。」

爾時，佛贊陀羅尼自在王菩薩言：「善哉，善哉！善男子！能問如來甚深之義，能善行佛無量行者，乃能如汝發斯深問。汝今至心，當爲汝說，菩薩若能成就具足如是功德

【現代漢語翻譯】 現代漢語譯本 少發問是爲了利益眾生。 是什麼因緣使人發起菩提心？又是什麼意義讓佛陀出世？ 是什麼原因佛陀放出光明照耀十方？又是什麼原因佛陀示現神通？ 是什麼原因佛陀為眾生授記？希望您為大眾分別解說。 現在這裡的大眾殊勝無比，都能接受並持守佛的法界， 此地的大眾沒有魔障和魔業，只有開示佛法寶藏。 我的智慧淺薄，見識有限，怎能請教無上的尊者？ 現在請問如來無邊的智慧，如何才能得知各種方便法門？ 希望您現在教誨弟子們，我學習后已得到法的自在， 得到自在後能施大法雨，當報答十方諸佛的恩德。

『世尊！諸佛如來不可思議，菩薩所行沒有邊際，因此我今天想請問如來無上的法王、大慈悲的聚集者，爲了利益眾生而請問甚深的道理：什麼叫做菩薩的修行？用什麼瓔珞（一種裝飾品）來莊嚴菩薩，能使菩薩的修行清凈？如何才能破除愚癡的黑暗？如何才能斷除疑惑的心？菩薩如何為眾生修慈悲心？菩薩如何擁護眾生？菩薩如何真實地修菩薩的善業、不懈怠的業？唯愿如來慈悲地宣說。而且這裡的大眾根基深厚、智慧超群，能理解佛語，能了解法界，能通達菩薩所修的無礙法門，能破除一切魔障和魔業，能破除大的疑惑，能理解諸佛甚深的境界，知道眾生界和眾生的心性，能見到無量諸佛的世界，能守護如來無上的正法，能在諸法中得到大自在。』

這時，佛陀讚歎陀羅尼自在王菩薩說：『好啊，好啊！善男子！能問如來甚深的道理，能善於修行佛陀無量行的人，才能像你這樣提出如此深刻的問題。你現在至誠懇切，我將為你解說，菩薩如果能成就具足這樣的功德』

【English Translation】 English version Few questions are asked for the benefit of sentient beings. What are the causes and conditions for arousing the Bodhi mind? And for what purpose does the Buddha appear in the world? What is the reason the Buddha emits light that illuminates the ten directions? And for what reason does the Buddha display supernatural powers? What is the reason the Buddha bestows predictions upon sentient beings? I wish you would explain this to the assembly. This assembly here is supremely excellent, and all are capable of receiving and upholding the Buddha's Dharma realm. This assembly is free from demons and demonic activities, and only seeks to reveal the treasury of the Buddha's Dharma. My wisdom is shallow and limited, how can I inquire of the supreme honored one? Now I ask the Tathagata's boundless wisdom, how can one know all the expedient means? I hope you will now teach the disciples, I have already attained freedom in the Dharma through learning, Having attained freedom, I can bestow the great Dharma rain, and I shall repay the kindness of all Buddhas in the ten directions.

'World Honored One! The Buddhas and Tathagatas are inconceivable, and the practices of Bodhisattvas are boundless. Therefore, I now wish to ask the Tathagata, the supreme Dharma King, the great gathering of compassion, for the benefit of sentient beings, about the profound meaning: What is called the practice of a Bodhisattva? With what ornaments does one adorn a Bodhisattva, so that the Bodhisattva's practice becomes pure? How can one destroy the darkness of ignorance? How can one sever the mind of doubt? How does a Bodhisattva cultivate compassion for all sentient beings? How does a Bodhisattva protect sentient beings? How does a Bodhisattva truly cultivate the good deeds of a Bodhisattva, the unremitting deeds? I beseech the Tathagata to compassionately explain. Moreover, this assembly has sharp roots and great wisdom, capable of understanding the Buddha's words, knowing the Dharma realm, reaching the unobstructed Dharma gates practiced by Bodhisattvas, destroying all demons and demonic activities, breaking great doubts, understanding the profound realms of the Buddhas, knowing the realms of sentient beings and their minds, seeing the countless Buddha worlds, protecting the supreme right Dharma of the Tathagata, and attaining great freedom in all Dharmas.'

At that time, the Buddha praised the Bodhisattva Dharani Sovereign King, saying: 'Excellent, excellent! Good man! One who can ask the Tathagata about profound meanings, and who can skillfully practice the immeasurable practices of the Buddha, is able to raise such profound questions as you have. Now, with utmost sincerity, I will explain to you, if a Bodhisattva can accomplish and fully possess such merits'

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，當於諸法得大自在。」

「世尊！今正是時，唯垂宣說。」

佛言：「善男子！菩薩有四瓔珞莊嚴：一者、戒瓔珞莊嚴；二者、三昧瓔珞莊嚴；三者、智慧瓔珞莊嚴；四者、陀羅尼瓔珞莊嚴。戒瓔珞莊嚴有一種，謂于眾生無有害心。菩薩若無惡害之心，一切眾生常所樂見。

「復有二種：一者、閉塞惡道；二者、能開善門。

「復有三種：一者、身凈；二者、口凈；三者、意凈。

「復有四種：一者、所求悉得；二者、所愿具足；三者、所愿成就；四者、所欲能作。

「復有五種：一者、信；二者、戒；三者、定；四者、念；五者、慧。

「復有六種：一、不破戒；二、不漏戒；三、不雜戒；四、不悔戒；五、自在戒；六、無屬戒。

「復有七種，所謂七凈：一者、施凈；二者、忍凈；三者、精進凈；四者、禪定凈；五者、智慧凈；六者、方便凈；七者、善方便凈。

「復有八種，謂八具足：一者、無作具足；二者、地具足；三者、不忘心具足；四者、不緩具足；五者、諸根具足；六者、佛世具足；七者、離難具足；八者、善友具足。

「復有九種：一者、不動；二者、不畏；三者、定智；四者、寂靜；五者、至心；六者、清凈；七者、結緩；八者

【現代漢語翻譯】 現代漢語譯本：當在一切法中獲得大自在。' '世尊！現在正是時候，請您宣說。' 佛說：'善男子！菩薩有四種瓔珞（裝飾品）莊嚴：第一是戒瓔珞莊嚴；第二是三昧（禪定）瓔珞莊嚴；第三是智慧瓔珞莊嚴；第四是陀羅尼（總持）瓔珞莊嚴。戒瓔珞莊嚴有一種，就是對眾生沒有傷害的心。菩薩如果沒有惡害之心，一切眾生常常樂於見到他。' '又有兩種：第一是關閉惡道；第二是能夠開啟善門。' '又有三種：第一是身清凈；第二是口清凈；第三是意清凈。' '又有四種：第一是所求都能得到；第二是所愿都能滿足；第三是所愿都能成就；第四是所想做的都能做到。' '又有五種：第一是信；第二是戒；第三是定；第四是念；第五是慧。' '又有六種：第一是不破戒；第二是不漏戒；第三是不雜戒；第四是不悔戒；第五是自在戒；第六是無屬戒。' '又有七種，稱為七凈：第一是施凈；第二是忍凈；第三是精進凈；第四是禪定凈；第五是智慧凈；第六是方便凈；第七是善方便凈。' '又有八種，稱為八具足：第一是無作具足；第二是地具足；第三是不忘心具足；第四是不緩具足；第五是諸根具足；第六是佛世具足；第七是離難具足；第八是善友具足。' '又有九種：第一是不動；第二是不畏；第三是定智；第四是寂靜；第五是至心；第六是清凈；第七是結緩；第八是'

【English Translation】 English version: 'When one attains great freedom in all dharmas (teachings).' 'World Honored One! Now is the time, please do expound.' The Buddha said: 'Good man! A Bodhisattva has four kinds of adornments: first, the adornment of precepts; second, the adornment of samadhi (meditative absorption); third, the adornment of wisdom; fourth, the adornment of dharani (mantra). The adornment of precepts has one aspect, which is having no harmful intent towards sentient beings. If a Bodhisattva has no evil or harmful intent, all sentient beings are always pleased to see him.' 'There are also two kinds: first, closing off evil paths; second, being able to open the gates of goodness.' 'There are also three kinds: first, purity of body; second, purity of speech; third, purity of mind.' 'There are also four kinds: first, all that is sought is obtained; second, all wishes are fulfilled; third, all wishes are accomplished; fourth, all that is desired can be done.' 'There are also five kinds: first, faith; second, precepts; third, concentration; fourth, mindfulness; fifth, wisdom.' 'There are also six kinds: first, not breaking precepts; second, not leaking precepts; third, not mixing precepts; fourth, not regretting precepts; fifth, precepts of freedom; sixth, precepts of non-attachment.' 'There are also seven kinds, called the seven purities: first, purity of giving; second, purity of patience; third, purity of diligence; fourth, purity of meditation; fifth, purity of wisdom; sixth, purity of skillful means; seventh, purity of good skillful means.' 'There are also eight kinds, called the eight perfections: first, perfection of non-action; second, perfection of ground; third, perfection of unforgetting mind; fourth, perfection of non-slowness; fifth, perfection of the senses; sixth, perfection of the Buddha's era; seventh, perfection of being free from difficulties; eighth, perfection of good friends.' 'There are also nine kinds: first, immovability; second, fearlessness; third, wisdom of concentration; fourth, tranquility; fifth, utmost sincerity; sixth, purity; seventh, loosening of bonds; eighth,'

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、調心；九者、住調伏地。

「復有十種：一者、凈身，為三十二相故；二者、凈口，為言無二故；三者、凈意，為解脫故；四者、凈田，為令眾生福德增故；五者、凈心，為調眾生故；六者、凈有，為行化眾生故；七者、菩薩名凈，為得如來諸功德故；八者、凈慧，大神通故；九者、凈方便，破諸魔眾故。十者、凈戒，為不共法故。

「善男子！如是等事，名戒瓔珞莊嚴。

「三昧瓔珞莊嚴有一種，所謂為諸眾生修集慈心。

「復有二種：一者、質直；二者、柔軟。

「復有三種：一、不虛誑；二、不粗獷；三、不邪諂。

「復有四種：一者、不愛行；二者、不瞋行；三、不畏行；四、不癡行。

「復有五種，所謂遠離五蓋三昧。

「復有六種，所謂修集六念三昧。

「復有七種，所謂修集七覺三昧。

「復有八種，所謂修集八正三昧。

「復有九種，一者、菩薩修集菩提心及大慈悲心，於一切無量眾生修集念心，遠離惡欲不善之法，有覺有觀寂靜喜樂得初禪；二者、遠離覺觀內得喜心，至心思惟無覺無觀，定生喜樂得第二禪；三者、離喜修舍具足念心，無有放逸身受安樂得第三禪；四者、遠離苦樂滅憂喜心，非苦非樂修集舍念寂靜念得第四

【現代漢語翻譯】 現代漢語譯本 九、安住于調伏之地。 又有十種：一、清凈身，爲了成就三十二相（佛陀的身體特徵）；二、清凈口，爲了言語真實不虛；三、清凈意，爲了獲得解脫；四、清凈福田，爲了使眾生的福德增長；五、清凈心，爲了調伏眾生；六、清凈所有，爲了教化眾生；七、菩薩名為清凈，爲了獲得如來（佛陀）的各種功德；八、清凈智慧，爲了獲得大神通；九、清凈方便，爲了破除各種魔眾；十、清凈戒律，爲了成就佛陀的不共之法。 善男子！像這些事，稱為戒律的瓔珞莊嚴。 三昧（禪定）的瓔珞莊嚴有一種，就是爲了眾生修集慈心。 又有兩種：一、正直；二、柔和。 又有三種：一、不虛妄；二、不粗暴；三、不邪諂。 又有四種：一、不因愛而行事；二、不因嗔而行事；三、不因畏懼而行事；四、不因愚癡而行事。 又有五種，就是遠離五蓋（貪慾、嗔恚、睡眠、掉悔、疑）的三昧。 又有六種，就是修集六念（唸佛、念法、念僧、念戒、念施、念天）的三昧。 又有七種，就是修集七覺支（擇法、精進、喜、輕安、念、定、舍）的三昧。 又有八種，就是修集八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）的三昧。 又有九種，一、菩薩修集菩提心（覺悟之心）和大慈悲心，對一切無量眾生修集念心，遠離惡欲不善之法，有覺有觀，寂靜喜樂，得初禪；二、遠離覺觀，內心獲得喜悅，至心思維，無覺無觀，由定而生喜樂，得第二禪；三、離開喜悅，修習舍心，具足正念，沒有放逸，身受安樂，得第三禪；四、遠離苦樂，滅除憂喜之心，非苦非樂，修習舍念，寂靜安穩，得第四禪。

【English Translation】 English version 9. Abiding in the place of taming. Again, there are ten kinds: 1. Purity of body, for the sake of the thirty-two marks (of the Buddha); 2. Purity of speech, for the sake of words being true and not false; 3. Purity of mind, for the sake of liberation; 4. Purity of the field of merit, for the sake of increasing the merit of sentient beings; 5. Purity of heart, for the sake of taming sentient beings; 6. Purity of possessions, for the sake of transforming sentient beings; 7. The Bodhisattva is called pure, for the sake of obtaining the various merits of the Tathagata (Buddha); 8. Purity of wisdom, for the sake of great supernatural powers; 9. Purity of skillful means, for the sake of breaking all the hosts of demons; 10. Purity of precepts, for the sake of achieving the unique dharmas of the Buddha. Good man! Such things are called the adornment of the necklace of precepts. There is one kind of adornment of the necklace of Samadhi (meditative concentration), which is cultivating loving-kindness for all sentient beings. Again, there are two kinds: 1. Honesty; 2. Gentleness. Again, there are three kinds: 1. Not false; 2. Not harsh; 3. Not deceitful. Again, there are four kinds: 1. Not acting out of love; 2. Not acting out of anger; 3. Not acting out of fear; 4. Not acting out of ignorance. Again, there are five kinds, which are the Samadhi of being free from the five hindrances (greed, hatred, sleepiness, restlessness, doubt). Again, there are six kinds, which are the Samadhi of cultivating the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and heavenly beings). Again, there are seven kinds, which are the Samadhi of cultivating the seven factors of enlightenment (discrimination of dharma, vigor, joy, tranquility, mindfulness, concentration, and equanimity). Again, there are eight kinds, which are the Samadhi of cultivating the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). Again, there are nine kinds: 1. The Bodhisattva cultivates the Bodhi mind (mind of enlightenment) and great compassion, cultivates mindfulness towards all immeasurable sentient beings, is free from evil desires and unwholesome dharmas, has initial thought and contemplation, is peaceful and joyful, and attains the first Dhyana (meditative absorption); 2. Being free from initial thought and contemplation, the mind obtains joy, with focused thought, without initial thought and contemplation, joy and happiness arise from concentration, and the second Dhyana is attained; 3. Leaving joy, cultivating equanimity, being complete in mindfulness, without negligence, the body experiences happiness, and the third Dhyana is attained; 4. Being free from suffering and happiness, extinguishing the mind of sorrow and joy, neither suffering nor happiness, cultivating equanimity and mindfulness, being peaceful and stable, and the fourth Dhyana is attained.

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禪；五者、遠離色相修無量空相；六者、遠離空相修無量識相；七者、遠離識相修無所有相；八者、遠離無所有相修非想非非想相；九者、雖未成就善方便智，以三昧力教化眾生。

「復有十種：一者、觀法無有錯謬；二者、具足成就舍摩他；三者、精進無有休息；四者、善能了知時節；五者、至心受持善法；六者、寂靜其心；七者、觀身；八者、常觀法界；九者、心得自在；十者、獲得聖性；是名三昧瓔珞莊嚴。

「善男子！智慧瓔珞莊嚴有一種，所謂心無疑網。

「復有二種：一者、遠離疑心；二者、遠離瞋心。

「復有三種：一者、遠離無明；二者、破無明㲉；三者、作大光明。

「復有四種：一者知苦；二者、斷集；三者、證滅；四者、修道。

「復有五種：一者、戒眾清凈；二者、定眾清凈；三者、慧眾清凈；四者、解脫眾清凈；五者、解脫知見眾清凈。

「復有六種：一者、凈檀波羅蜜，有三種：一者、內凈觀法如幻；二者、眾生凈觀之如夢；三者、菩提凈不求果報。二者、凈尸波羅蜜，有三種：一者、觀身如影；二者、觀口如響；三者、觀心如幻。三者、凈羼提波羅蜜，有三種：一者、聞毀不瞋；二者、聞贊不喜；三者、若被割截及奪命時能觀法界。四者

【現代漢語翻譯】 現代漢語譯本 禪定（dhyana）：第五，遠離色相，修習無量空相；第六，遠離空相，修習無量識相；第七，遠離識相，修習無所有相；第八，遠離無所有相，修習非想非非想相；第九，即使尚未成就善巧方便的智慧，也能以三昧（samadhi）的力量教化眾生。

又有十種：第一，觀察法理沒有錯謬；第二，圓滿成就奢摩他（shamatha）；第三，精進修行沒有休息；第四，善於了知時節因緣；第五，至誠受持善法；第六，寂靜內心；第七，觀察身體；第八，常觀法界；第九，心得自在；第十，獲得聖性；這被稱為三昧的瓔珞莊嚴。

善男子！智慧的瓔珞莊嚴有一種，即內心沒有疑惑。

又有兩種：第一，遠離疑心；第二，遠離嗔心。

又有三種：第一，遠離無明（avidya）；第二，破除無明之殼；第三，產生大光明。

又有四種：第一，了知苦（duhkha）；第二，斷除集（samudaya）；第三，證得滅（nirodha）；第四，修習道（marga）。

又有五種：第一，戒律清凈；第二，禪定清凈；第三，智慧清凈；第四，解脫清凈；第五，解脫知見清凈。

又有六種：第一，清凈的檀波羅蜜（dana paramita），有三種：第一，內心清凈，觀法如幻；第二，觀眾生如夢；第三，菩提清凈，不求果報。第二，清凈的尸波羅蜜（sila paramita），有三種：第一，觀身如影；第二，觀口如響；第三，觀心如幻。第三，清凈的羼提波羅蜜（kshanti paramita），有三種：第一，聽到譭謗不嗔恨；第二，聽到讚美不歡喜；第三，即使被割截身體或奪取性命時，也能觀察法界。第四

【English Translation】 English version Dhyana (meditation): Fifth, abandoning the form aspect, cultivate the immeasurable aspect of emptiness; sixth, abandoning the emptiness aspect, cultivate the immeasurable aspect of consciousness; seventh, abandoning the consciousness aspect, cultivate the aspect of nothingness; eighth, abandoning the aspect of nothingness, cultivate the aspect of neither perception nor non-perception; ninth, even without achieving the wisdom of skillful means, one can teach sentient beings with the power of samadhi (concentration).

There are also ten kinds: first, observing the Dharma without error; second, fully accomplishing shamatha (calm abiding); third, practicing diligently without rest; fourth, being skilled in understanding the right time; fifth, sincerely upholding good Dharma; sixth, calming the mind; seventh, observing the body; eighth, constantly observing the Dharmadhatu (realm of Dharma); ninth, attaining freedom of mind; tenth, attaining the holy nature; this is called the adornment of the garland of samadhi.

Good man! There is one kind of adornment of the garland of wisdom, which is having no doubt in the mind.

There are also two kinds: first, abandoning doubt; second, abandoning anger.

There are also three kinds: first, abandoning ignorance (avidya); second, breaking the shell of ignorance; third, generating great light.

There are also four kinds: first, knowing suffering (duhkha); second, cutting off the cause of suffering (samudaya); third, realizing the cessation of suffering (nirodha); fourth, practicing the path (marga).

There are also five kinds: first, purity of precepts; second, purity of concentration; third, purity of wisdom; fourth, purity of liberation; fifth, purity of the knowledge and vision of liberation.

There are also six kinds: first, pure dana paramita (perfection of giving), which has three aspects: first, inner purity, viewing Dharma as illusion; second, viewing sentient beings as dreams; third, purity of Bodhi, not seeking reward. Second, pure sila paramita (perfection of morality), which has three aspects: first, viewing the body as a shadow; second, viewing speech as an echo; third, viewing the mind as an illusion. Third, pure kshanti paramita (perfection of patience), which has three aspects: first, not being angry when hearing slander; second, not being happy when hearing praise; third, even when being cut or having one's life taken, one can observe the Dharmadhatu. Fourth

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、凈毗梨耶波羅蜜，復有三種：一者、不想；二者、堅固；三者、不見法相。五者、凈禪波羅蜜，有三種：一者、不著諸法；二者、心不退轉；三者、所緣清凈。六者、凈方便波羅蜜，有三種：一者、攝取眾生，為解脫故；二者、凈陀羅尼，為持法故；三者、所愿清凈，為凈佛土故。

「復有七種：一者、修四念處不取不著；二者、修四正勤不出不滅；三者、修四神足身心清凈；四者、修於五根知根無根；五者、修於五力能破煩惱；六者、修菩提分知法界真實；七者、修集聖道無有去來。

「復有八種：一者、修定，為畢竟凈故；二者、修智，為壞闇故；三者、修知陰智，為知法眾故；四者、修知界智，為解法界等虛空故；五者、修知入智，為知法性平等故；六者、修知十二因緣智，觀無我無我所故；七者、修觀諦智，壞四倒故；八者、修集分別知法界智，為知真實故。

「復有九種：一者、觀無常想；二者、觀無常苦想；三者、觀苦無我想；四者、觀食不凈想；五者、觀於世間不可樂想；六者、觀諸生死多過患想；七者、觀解脫想；八者、觀離貪想；九者、觀於盡想。

「復有十種：一者、觀于諸法猶如幻想；二、如夢想；三、如炎想；四、如響想；五、如芭蕉樹想；六、如水中月想；七

【現代漢語翻譯】 現代漢語譯本 『凈毗梨耶波羅蜜（Vīrya pāramitā，精進波羅蜜），又有三種：第一，不執著于任何念頭；第二，堅定不移；第三，不執著於法的表象。 『凈禪波羅蜜（Dhyāna pāramitā，禪定波羅蜜），有三種：第一，不執著於一切法；第二，心不退轉；第三，所緣境清凈。 『凈方便波羅蜜（Upāya pāramitā，方便波羅蜜），有三種：第一，爲了使眾生解脫而攝取他們；第二，爲了守護佛法而使陀羅尼（dhāraṇī，總持）清凈；第三，爲了凈化佛土而使願望清凈。 『又有七種：第一，修習四念處（catvāri smṛtyupasthānāni），不執取也不執著；第二，修習四正勤（catvāri prahāṇāni），不出也不滅；第三，修習四神足（catvāra ṛddhipādāḥ），身心清凈；第四，修習五根（pañcendriyāṇi），了知根無自性；第五，修習五力（pañca balāni），能破除煩惱；第六，修習菩提分（bodhipākṣikā dharmāḥ），了知法界的真實；第七，修習聖道（āryamārga），無有來去。 『又有八種：第一，修習禪定，爲了究竟清凈；第二，修習智慧，爲了破除愚昧；第三，修習知陰智（skandha jñāna），爲了了知法眾；第四，修習知界智（dhātu jñāna），爲了理解法界等同虛空；第五，修習知入智（āyatana jñāna），爲了了知法性平等；第六，修習知十二因緣智（dvādaśāṅga pratītyasamutpāda jñāna），觀察無我無我所；第七，修習觀諦智（satya jñāna），破除四顛倒；第八，修習分別知法界智，爲了了知真實。 『又有九種：第一，觀無常想；第二，觀無常苦想；第三，觀苦無我想；第四，觀食不凈想；第五，觀於世間不可樂想；第六，觀諸生死多過患想；第七，觀解脫想；第八，觀離貪想；第九，觀於盡想。 『又有十種：第一，觀諸法猶如幻象；第二，如夢境；第三，如火焰；第四，如回聲；第五，如芭蕉樹；第六，如水中月；第七

【English Translation】 English version 'The pure Vīrya pāramitā (Perfection of Energy) has three aspects: first, not clinging to any thoughts; second, being steadfast; third, not perceiving the characteristics of dharmas. 'The pure Dhyāna pāramitā (Perfection of Meditation) has three aspects: first, not being attached to any dharmas; second, the mind not regressing; third, the object of focus being pure. 'The pure Upāya pāramitā (Perfection of Skillful Means) has three aspects: first, embracing sentient beings for the sake of liberation; second, purifying dhāraṇī (mantras) for the sake of upholding the Dharma; third, purifying aspirations for the sake of purifying the Buddha-lands. 'There are also seven aspects: first, cultivating the four smṛtyupasthānāni (foundations of mindfulness) without grasping or clinging; second, cultivating the four prahāṇāni (right efforts) without arising or ceasing; third, cultivating the four ṛddhipādāḥ (bases of spiritual power), with body and mind purified; fourth, cultivating the five indriyāṇi (faculties), knowing that the faculties have no inherent existence; fifth, cultivating the five balāni (powers), able to destroy afflictions; sixth, cultivating the bodhipākṣikā dharmāḥ (factors of enlightenment), knowing the reality of the dharmadhātu (realm of phenomena); seventh, cultivating the āryamārga (noble path), without coming or going. 'There are also eight aspects: first, cultivating samādhi (meditation) for the sake of ultimate purity; second, cultivating wisdom for the sake of destroying ignorance; third, cultivating skandha jñāna (knowledge of aggregates) for the sake of knowing the multitude of dharmas; fourth, cultivating dhātu jñāna (knowledge of elements) for the sake of understanding that the dharmadhātu is like space; fifth, cultivating āyatana jñāna (knowledge of sense bases) for the sake of knowing the equality of the nature of dharmas; sixth, cultivating dvādaśāṅga pratītyasamutpāda jñāna (knowledge of the twelve links of dependent origination), observing no self and no belonging to self; seventh, cultivating satya jñāna (knowledge of the truths), destroying the four perversions; eighth, cultivating the knowledge of distinguishing the dharmadhātu for the sake of knowing the truth. 'There are also nine aspects: first, contemplating the impermanence; second, contemplating the impermanence of suffering; third, contemplating the suffering of no-self; fourth, contemplating the impurity of food; fifth, contemplating the unenjoyability of the world; sixth, contemplating the many faults of birth and death; seventh, contemplating liberation; eighth, contemplating detachment from desire; ninth, contemplating cessation. 'There are also ten aspects: first, contemplating all dharmas as illusions; second, like dreams; third, like flames; fourth, like echoes; fifth, like banana trees; sixth, like the moon in water; seventh

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、如影想；八者、觀於法界無增減想；九者、觀諸法界無有去住；十者、觀于無為無有生滅；是名為慧瓔珞莊嚴。

「善男子！陀羅尼瓔珞莊嚴有一種，所謂念心。

「復有二種：一者、先受；二者、畢竟能持。

「復有三種：一者、知義；二者、知字；三者、知說。

「復有四種：一者、正語；二者、了語；三者、無礙語；四者、不謬語。

「復有五種，所謂五依：一者、依義不依于字；二者、依智不依于識；三者、依了義經不依不了義經；四者、依法不依於人；五者、依出世不依於世。

「復有六種：一者、如說而持；二者、所言誠實；三者、發言人所樂聞；四者、憐愍語；五者、生善芽語；六者、時語。

「復有七種：一者、利語；二者、莊嚴語；三者、無礙語；四者、無滯語；五者、無二語；六者、先知而語；七者、了語。

「復有八種：一者、知方俗語；二者、知鬼神語；三者、知諸天語；四者、知諸龍語；五者、知乾闥婆語；六者、知阿修羅語；七者、知金翅鳥語；八者、知畜生語。

「復有九種：一者、無畏語；二者、無縮語；三者、無難語；四者、知解說語；五者、知如法答語；六者、知廣說語；七者、知次第語；八者、說無常語；九者、

【現代漢語翻譯】 現代漢語譯本 『第八，觀察法界（Dharmadhatu，宇宙萬法的本性）沒有增減的想法；第九，觀察諸法界沒有來去和停留；第十，觀察無為法（Asamskrta，不依賴因緣和合的真理）沒有生滅。這被稱為智慧的瓔珞莊嚴。』 『善男子！陀羅尼（Dharani，總持，能持一切善法，遮一切惡法的咒語）的瓔珞莊嚴有一種，就是念心。』 『又有兩種：第一，先接受；第二，最終能夠保持。』 『又有三種：第一，知道意義；第二，知道文字；第三，知道如何講述。』 『又有四種：第一，正確的言語；第二，明瞭的言語；第三，無礙的言語；第四，不錯誤的言語。』 『又有五種，即所謂的五依：第一，依于意義而不依于文字；第二，依于智慧而不依于意識；第三，依于了義經（Nitartha Sutra，究竟義的經典）而不依于不了義經（Neyartha Sutra，方便說的經典）；第四，依於法而不依於人；第五，依于出世間法而不依於世間法。』 『又有六種：第一，如所說而奉行；第二，所說誠實；第三，說出人們喜歡聽的話；第四，憐憫的言語；第五，產生善根的言語；第六，適時的言語。』 『又有七種：第一，有利益的言語；第二，莊嚴的言語；第三，無礙的言語；第四，無滯礙的言語；第五，無二的言語；第六，先知曉而後說的言語；第七，明瞭的言語。』 『又有八種：第一，知道地方習俗的語言；第二，知道鬼神的語言；第三，知道諸天的語言；第四，知道諸龍的語言；第五，知道乾闥婆（Gandharva，天上的樂神）的語言；第六，知道阿修羅（Asura，好戰的神）的語言；第七，知道金翅鳥（Garuda，一種神鳥）的語言；第八，知道畜生的語言。』 『又有九種：第一，無畏的言語；第二，不退縮的言語；第三，不為難的言語；第四，知道如何解釋的言語；第五，知道如何如法回答的言語；第六，知道如何廣說的言語；第七，知道如何按次第說的言語；第八，說無常的言語；第九，』

【English Translation】 English version 'Eighth, contemplate that the Dharmadhatu (the nature of all phenomena) has no increase or decrease; ninth, contemplate that all Dharmadhatus have no going or staying; tenth, contemplate that the Asamskrta (the unconditioned truth) has no arising or ceasing. This is called the adornment of the garland of wisdom.' 'Good man! There is one kind of adornment of the garland of Dharani (mantras that uphold good and prevent evil), which is the mind of mindfulness.' 'There are two kinds: first, to receive first; second, to be able to maintain ultimately.' 'There are three kinds: first, to know the meaning; second, to know the words; third, to know how to speak.' 'There are four kinds: first, correct speech; second, clear speech; third, unobstructed speech; fourth, non-erroneous speech.' 'There are five kinds, which are called the five reliances: first, rely on the meaning and not on the words; second, rely on wisdom and not on consciousness; third, rely on the Nitartha Sutra (sutras of definitive meaning) and not on the Neyartha Sutra (sutras of provisional meaning); fourth, rely on the Dharma and not on the person; fifth, rely on the transcendental and not on the mundane.' 'There are six kinds: first, to practice as spoken; second, to speak truthfully; third, to speak what people like to hear; fourth, compassionate speech; fifth, speech that generates good roots; sixth, timely speech.' 'There are seven kinds: first, beneficial speech; second, adorned speech; third, unobstructed speech; fourth, unhindered speech; fifth, non-dual speech; sixth, speech that is known beforehand; seventh, clear speech.' 'There are eight kinds: first, to know the language of local customs; second, to know the language of ghosts and spirits; third, to know the language of the devas (gods); fourth, to know the language of the nagas (dragons); fifth, to know the language of the Gandharvas (celestial musicians); sixth, to know the language of the Asuras (warring gods); seventh, to know the language of the Garudas (mythical birds); eighth, to know the language of animals.' 'There are nine kinds: first, fearless speech; second, non-shrinking speech; third, non-difficult speech; fourth, speech that knows how to explain; fifth, speech that knows how to answer according to the Dharma; sixth, speech that knows how to speak extensively; seventh, speech that knows how to speak in order; eighth, speech that speaks of impermanence; ninth,'

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無盡語。

「復有十語：一者、壞疑網語；二者、開示界語；三者、開法門語；四者、開智慧語；五者、破闇冥語；六者、解一一字語；七者、讚歎佛語；八者、呵煩惱語；九者、分別根利鈍語；十者、開佛功德妙語。

「善男子！是名陀羅尼瓔珞莊嚴。」

爾時，世尊欲重宣此義，以偈頌曰：

「四莊嚴瓔珞，　　能端嚴大乘， 　所謂戒定慧，　　無上陀羅尼， 　能令三業凈，　　一切人所愛， 　永斷三惡道，　　是名戒瓔珞。 　如願得具足，　　獲得人天身， 　能修勤精進，　　是名戒瓔珞。 　能修無上定，　　得二種解脫， 　見無上涅槃，　　是名戒瓔珞。 　其戒不破漏，　　無上戒不雜， 　能得大自在，　　名瓔珞莊嚴。 　戒凈能凈施，　　戒凈能凈忍， 　戒凈凈五度，　　名戒瓔珞嚴。 　戒凈能凈有，　　凈大不放逸， 　無畏心不悔，　　是名戒瓔珞。 　戒凈得聖性，　　亦能凈身心， 　獲得無邊定，　　是名戒瓔珞。 　不怖畏不動，　　定得清凈有， 　能斷煩惱縛，　　是名戒瓔珞。 　能調難調根，　　能得大名稱， 　莊嚴自在心，　　是名戒瓔珞。 　能如說而作，　　能凈口四種， 　遠離諸煩惱，　　名瓔珞莊嚴。 　能凈自佛土，

【現代漢語翻譯】 現代漢語譯本 還有十種語言：第一種，是破除疑惑之網的語言；第二種，是開示境界的語言；第三種，是開啟法門的語言；第四種，是開啟智慧的語言；第五種，是破除黑暗的語言；第六種，是解釋每一個字的語言；第七種，是讚歎佛的語言；第八種，是呵斥煩惱的語言；第九種，是分別根器利鈍的語言；第十種，是開示佛的功德奧妙的語言。 『善男子！這被稱為陀羅尼（Dharani，總持，能持一切法）瓔珞莊嚴。』 當時，世尊想要再次宣說這個道理，用偈頌說道： 『四種莊嚴的瓔珞，能夠莊嚴大乘（Mahayana，佛教宗派之一）， 所謂的戒（Sila，行爲規範）、定（Samadhi，禪定）、慧（Prajna，智慧），以及無上的陀羅尼， 能夠使身、口、意三業清凈，為一切人所喜愛， 永遠斷除三惡道（地獄、餓鬼、畜生），這被稱為戒瓔珞。 如願以償地獲得具足，獲得人天之身， 能夠勤奮精進地修行，這被稱為戒瓔珞。 能夠修習無上的禪定，獲得兩種解脫， 見到無上的涅槃（Nirvana，寂滅），這被稱為戒瓔珞。 持戒不破損，無上的戒律不雜亂， 能夠獲得大自在，這被稱為瓔珞莊嚴。 戒律清凈能夠使佈施清凈，戒律清凈能夠使忍辱清凈， 戒律清凈能夠使五度（佈施、持戒、忍辱、精進、禪定）清凈，這被稱為戒瓔珞莊嚴。 戒律清凈能夠使有（存在）清凈，清凈廣大而不放逸， 內心無畏不後悔，這被稱為戒瓔珞。 戒律清凈能夠獲得聖性，也能夠清凈身心， 獲得無邊的禪定，這被稱為戒瓔珞。 不恐懼畏懼不動搖，禪定獲得清凈的存在， 能夠斷除煩惱的束縛，這被稱為戒瓔珞。 能夠調伏難以調伏的根器，能夠獲得大的名聲， 莊嚴自在的心，這被稱為戒瓔珞。 能夠如所說的那樣去做，能夠清凈口四種惡業， 遠離各種煩惱，這被稱為瓔珞莊嚴。 能夠清凈自己的佛土，

【English Translation】 English version Furthermore, there are ten kinds of speech: first, speech that destroys the net of doubt; second, speech that reveals realms; third, speech that opens the gate of Dharma; fourth, speech that opens wisdom; fifth, speech that breaks through darkness; sixth, speech that explains each and every word; seventh, speech that praises the Buddha; eighth, speech that scolds afflictions; ninth, speech that distinguishes the sharpness and dullness of faculties; tenth, speech that reveals the wonderful merits of the Buddha. 'Good man! This is called the adornment of the Dharani (a mnemonic device, a type of Buddhist chant) necklace.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The four adornments of a necklace, can adorn the Mahayana (the Great Vehicle, a major branch of Buddhism), Namely, Sila (morality), Samadhi (meditation), Prajna (wisdom), and the unsurpassed Dharani, Can purify the three karmas of body, speech, and mind, and be loved by all, Eternally cutting off the three evil paths (hell, hungry ghosts, animals), this is called the Sila necklace. As desired, one obtains completeness, obtaining a human or heavenly body, Able to diligently cultivate with vigor, this is called the Sila necklace. Able to cultivate unsurpassed Samadhi, obtaining two kinds of liberation, Seeing the unsurpassed Nirvana (the state of enlightenment), this is called the Sila necklace. The precepts are not broken or leaked, the unsurpassed precepts are not mixed, Able to obtain great freedom, this is called the adornment of a necklace. Pure precepts can purify giving, pure precepts can purify patience, Pure precepts purify the five perfections (giving, morality, patience, vigor, meditation), this is called the adornment of the Sila necklace. Pure precepts can purify existence, pure and vast without negligence, A fearless heart without regret, this is called the Sila necklace. Pure precepts can obtain saintly nature, and also purify body and mind, Obtaining boundless Samadhi, this is called the Sila necklace. Not fearing or trembling, Samadhi obtains pure existence, Able to cut off the bonds of affliction, this is called the Sila necklace. Able to tame the difficult-to-tame faculties, able to obtain great renown, Adorning the free mind, this is called the Sila necklace. Able to act as spoken, able to purify the four kinds of evil speech, Away from all afflictions, this is called the adornment of a necklace. Able to purify one's own Buddha land,

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能調諸眾生， 　能修大慈悲，　　名瓔珞莊嚴。 　不作諸惡業，　　修于菩薩行， 　能大力無畏，　　名瓔珞莊嚴。 　能嚴大涅槃，　　能得大因果， 　慈心滿眾生，　　名瓔珞莊嚴。 　能離慳誑心，　　修柔軟四攝， 　斷愛瞋怖癡，　　名瓔珞莊嚴。 　能破五惡蓋，　　修集十念心， 　助道不放逸，　　名瓔珞莊嚴。 　具足於二翼，　　如法思惟義， 　樂素住寂靜，　　名瓔珞莊嚴。 　於法無所疑，　　亦無癡亂心， 　真實解四諦，　　名瓔珞莊嚴。 　持戒心無著，　　亦復不生慢， 　不取戒戒者，　　名瓔珞莊嚴。 　無上慧凈定，　　亦知二凈慧， 　能了知三界，　　名瓔珞莊嚴。 　意凈不生慢，　　見不凈不輕， 　知法不可說，　　名瓔珞莊嚴。 　慧能莊嚴智，　　智亦莊嚴慧， 　自他菩提凈，　　名瓔珞莊嚴。 　知法如夢幻，　　不說諸法無， 　能隨世間說，　　名瓔珞莊嚴。 　慧能莊嚴戒，　　戒能瓔珞慧， 　身口菩提凈，　　名瓔珞莊嚴。 　見法如水月，　　亦如熱時炎， 　說法如響相，　　如乾闥婆城， 　非法不作法，　　名慧瓔珞嚴。 　慧能莊嚴忍，　　忍能莊嚴慧， 　身口菩提凈，　　名瓔珞莊嚴。 　隨法不增減，　　解已

【現代漢語翻譯】 現代漢語譯本 能夠調伏各種眾生，能夠修習廣大的慈悲心，這被稱為『瓔珞莊嚴』（指以瓔珞裝飾的莊嚴）。 不做各種惡業，修習菩薩的行持，能夠具有強大的力量和無畏的精神，這被稱為『瓔珞莊嚴』。 能夠莊嚴偉大的涅槃（佛教的最高境界，指解脫生死輪迴），能夠獲得偉大的因果，以慈悲心充滿眾生，這被稱為『瓔珞莊嚴』。 能夠遠離慳吝和欺誑的心，修習柔和的四攝法（佈施、愛語、利行、同事），斷除貪愛、嗔恨、恐懼和愚癡，這被稱為『瓔珞莊嚴』。 能夠破除五種障礙善行的覆蓋（貪慾、嗔恚、睡眠、掉悔、疑），修習和積累十種念心（唸佛、念法、念僧、念戒、念施、念天、念休息、念安般、念身、念死），幫助修行而不放逸，這被稱為『瓔珞莊嚴』。 具備智慧和禪定兩種翅膀，如法地思維佛法的意義，喜歡安住于寂靜之處，這被稱為『瓔珞莊嚴』。 對於佛法沒有疑惑，也沒有愚癡和混亂的心，真實地理解四聖諦（苦、集、滅、道），這被稱為『瓔珞莊嚴』。 持守戒律內心沒有執著，也不生起驕慢之心，不執著于戒律和持戒的人，這被稱為『瓔珞莊嚴』。 具有無上的智慧、清凈的禪定，也知道兩種清凈的智慧（世俗諦和勝義諦），能夠了解三界（欲界、色界、無色界），這被稱為『瓔珞莊嚴』。 意念清凈不生驕慢，見到不凈的事物也不輕視，知道佛法是不可言說的，這被稱為『瓔珞莊嚴』。 智慧能夠莊嚴智慧，智慧也能夠莊嚴智慧，自己和他人的菩提心都清凈，這被稱為『瓔珞莊嚴』。 知道一切法如夢幻泡影，但不說一切法是空無，能夠隨順世間的說法，這被稱為『瓔珞莊嚴』。 智慧能夠莊嚴戒律，戒律能夠莊嚴智慧，身口意都清凈，這被稱為『瓔珞莊嚴』。 見到佛法如水中的月影，也如熱時的幻影，說法如回聲，如乾闥婆城（海市蜃樓），不把非法當作是法，這被稱為『慧瓔珞嚴』（以智慧為瓔珞的莊嚴）。 智慧能夠莊嚴忍辱，忍辱能夠莊嚴智慧，身口意都清凈，這被稱為『瓔珞莊嚴』。 隨順佛法而不增減，理解了佛法的真諦。

【English Translation】 English version Able to tame all sentient beings, able to cultivate great compassion, this is called 'Adornment of the Necklace' (referring to the adornment of a necklace). Not engaging in any evil deeds, cultivating the practices of a Bodhisattva, able to possess great strength and fearlessness, this is called 'Adornment of the Necklace'. Able to adorn the great Nirvana (the highest state in Buddhism, referring to liberation from the cycle of birth and death), able to attain great cause and effect, filling all beings with compassion, this is called 'Adornment of the Necklace'. Able to be free from stinginess and deceitful thoughts, cultivating the gentle Four Means of Attraction (giving, kind speech, beneficial action, and cooperation), cutting off attachment, hatred, fear, and ignorance, this is called 'Adornment of the Necklace'. Able to break through the five hindrances (desire, anger, sleepiness, restlessness, and doubt), cultivating and accumulating the ten mindfulnesses (mindfulness of the Buddha, Dharma, Sangha, precepts, giving, heavens, rest, breathing, body, and death), assisting in practice without negligence, this is called 'Adornment of the Necklace'. Possessing the two wings of wisdom and meditation, contemplating the meaning of the Dharma according to the teachings, delighting in dwelling in stillness, this is called 'Adornment of the Necklace'. Having no doubts about the Dharma, nor having ignorant or confused thoughts, truly understanding the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), this is called 'Adornment of the Necklace'. Holding precepts without attachment in the heart, also not giving rise to arrogance, not clinging to the precepts or those who hold them, this is called 'Adornment of the Necklace'. Having supreme wisdom, pure meditation, also knowing the two pure wisdoms (conventional truth and ultimate truth), able to understand the three realms (desire realm, form realm, and formless realm), this is called 'Adornment of the Necklace'. The mind is pure and does not give rise to arrogance, not looking down upon impure things, knowing that the Dharma is inexpressible, this is called 'Adornment of the Necklace'. Wisdom is able to adorn wisdom, and wisdom is also able to adorn wisdom, the Bodhi mind of oneself and others is pure, this is called 'Adornment of the Necklace'. Knowing that all dharmas are like dreams and illusions, but not saying that all dharmas are empty, able to speak in accordance with the world, this is called 'Adornment of the Necklace'. Wisdom is able to adorn precepts, and precepts are able to adorn wisdom, body, speech, and mind are pure, this is called 'Adornment of the Necklace'. Seeing the Dharma like the moon's reflection in water, also like the mirage in hot weather, speaking the Dharma like an echo, like a Gandharva city (mirage), not taking what is not Dharma as Dharma, this is called 'Adornment of Wisdom Necklace' (adornment with wisdom as a necklace). Wisdom is able to adorn patience, and patience is able to adorn wisdom, body, speech, and mind are pure, this is called 'Adornment of the Necklace'. Following the Dharma without adding or subtracting, having understood the true meaning of the Dharma.

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調眾生， 　至心觀法身，　　名瓔珞莊嚴。 　慧能莊嚴進，　　進能莊嚴慧， 　不悔動心凈，　　名瓔珞莊嚴。 　慧能莊嚴定，　　定能莊嚴慧， 　能說深法界，　　得無勝神通， 　能知諸方便，　　得無上總持， 　法土眾生凈，　　名瓔珞莊嚴。 　知眾根利鈍，　　壞煩惱諸魔， 　身心得自在，　　名瓔珞莊嚴。 　道無有去來，　　亦無去來者， 　非過非未來，　　非現非修者， 　不分別法界，　　能凈畢竟定， 　知諸陰入界，　　名慧炬莊嚴。 　陰入界如空，　　無我無我所， 　生滅因十二，　　是名智慧凈。 　諦知第一義，　　亦知陰入界， 　於法不生諍，　　知三世無礙。 　分別三聚眾，　　能為說三乘， 　能以三寶教，　　修三無相定。 　無相知一相，　　非幻知如幻， 　無說能為說，　　空說于不空， 　諸法非常變，　　不毀壞法界。 　和合因緣故，　　流佈於法界， 　是名為真智，　　不分別法界。 　知二動不動，　　知於二淺深， 　知二常無常，　　是名大凈智。 　常不失念心，　　了知於法界， 　知字及知義，　　於世諦無闇。 　一聞能持法，　　解了眾生語， 　能壞諸邪道，　　修于無上智， 　依無上四依，　　瓔珞大總持。

【現代漢語翻譯】 調伏眾生，以至誠之心觀照法身（Dharmakaya，佛的真身），這被稱為瓔珞莊嚴（因其如瓔珞般莊嚴）。 智慧能夠莊嚴精進，精進能夠莊嚴智慧，不因悔恨而動搖清凈之心，這被稱為瓔珞莊嚴。 智慧能夠莊嚴禪定，禪定能夠莊嚴智慧，能夠宣說深奧的法界（Dharmadhatu，宇宙萬法的本體），獲得無上的神通，能夠了解各種方便法門，獲得無上的總持（Dharani，記憶和理解佛法的能力），使法土（佛的國土）和眾生清凈，這被稱為瓔珞莊嚴。 瞭解眾生的根器利鈍，摧毀煩惱和各種魔障，身心獲得自在，這被稱為瓔珞莊嚴。 道沒有來去，也沒有來去者，既不是過去也不是未來，既不是現在也不是修行者，不分別法界，能夠達到究竟的禪定，瞭解諸陰（Skandha，構成個體的五種要素）、入（Ayatana，感官和意識的來源）和界（Dhatu，構成宇宙的要素），這被稱為慧炬莊嚴（以智慧為火炬）。 陰、入、界如同虛空，沒有我也沒有我所，生滅的因緣有十二種，這被稱為智慧清凈。 真實地瞭解第一義諦（Paramartha-satya，最高的真理），也瞭解陰、入、界，對於佛法不產生爭論，瞭解三世（過去、現在、未來）沒有障礙。 分別三聚眾生（正定聚、邪定聚、不定聚），能夠為他們宣說三乘（聲聞乘、緣覺乘、菩薩乘），能夠用三寶（佛、法、僧）教導眾生，修習三無相定（空、無相、無愿）。 在無相中瞭解一相（實相），在非幻中瞭解如幻，在無說中能夠宣說，在空性中宣說不空，諸法不是恒常變化的，不毀壞法界。 因為和合因緣的緣故，佛法流佈於法界，這被稱為真智，不分別法界。 瞭解動與不動，瞭解二者的淺深，瞭解常與無常，這被稱為大凈智。 心中常不失去正念，了知法界，瞭解文字和意義，對於世俗諦（Samvriti-satya，相對真理）沒有迷惑。 一聽聞就能受持佛法，理解眾生的語言，能夠摧毀各種邪道，修習無上智慧，依靠無上的四依（依法不依人，依義不依語，依智不依識，依了義不依不了義），獲得瓔珞大總持。

【English Translation】 Taming sentient beings, with a sincere heart contemplating the Dharmakaya (the true body of the Buddha), this is called 'Adornment of the Necklace' (because it is as ornate as a necklace). Wisdom can adorn diligence, diligence can adorn wisdom, and not wavering the pure mind due to regret, this is called 'Adornment of the Necklace'. Wisdom can adorn meditation, meditation can adorn wisdom, being able to expound the profound Dharmadhatu (the essence of all phenomena), attaining unsurpassed supernatural powers, being able to understand various expedient means, attaining unsurpassed Dharani (the ability to remember and understand the Dharma), purifying the Dharma-land (Buddha's land) and sentient beings, this is called 'Adornment of the Necklace'. Understanding the sharp and dull faculties of sentient beings, destroying afflictions and various demonic obstacles, attaining freedom of body and mind, this is called 'Adornment of the Necklace'. The path has no coming or going, nor is there a comer or goer, it is neither past nor future, neither present nor a practitioner, not discriminating the Dharmadhatu, being able to attain ultimate meditation, understanding the Skandhas (the five aggregates that constitute an individual), Ayatana (the sources of senses and consciousness), and Dhatus (the elements that constitute the universe), this is called 'Adornment of the Torch of Wisdom'. The Skandhas, Ayatana, and Dhatus are like empty space, without self or what belongs to self, the causes of arising and ceasing are twelve, this is called the purity of wisdom. Truly understanding the Paramartha-satya (the highest truth), also understanding the Skandhas, Ayatana, and Dhatus, not generating disputes about the Dharma, understanding the three times (past, present, future) without obstruction. Distinguishing the three groups of sentient beings (those destined for enlightenment, those destined for evil, and those undetermined), being able to expound the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) for them, being able to teach sentient beings with the Three Jewels (Buddha, Dharma, Sangha), practicing the three Samadhis without characteristics (emptiness, signlessness, wishlessness). Understanding the one characteristic (true nature) in the absence of characteristics, understanding the illusory nature in the non-illusory, being able to expound in the absence of speech, expounding non-emptiness in emptiness, all phenomena are not constant and changing, not destroying the Dharmadhatu. Because of the causes and conditions of combination, the Dharma is spread throughout the Dharmadhatu, this is called true wisdom, not discriminating the Dharmadhatu. Understanding movement and non-movement, understanding the shallowness and depth of the two, understanding permanence and impermanence, this is called great pure wisdom. The mind constantly does not lose mindfulness, understanding the Dharmadhatu, understanding words and meanings, without confusion about the Samvriti-satya (relative truth). Upon hearing once, being able to uphold the Dharma, understanding the languages of sentient beings, being able to destroy various evil paths, practicing unsurpassed wisdom, relying on the unsurpassed four reliances (rely on the Dharma, not on the person; rely on the meaning, not on the words; rely on wisdom, not on consciousness; rely on the definitive meaning, not on the provisional meaning), attaining the great Dharani of the Necklace.

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我說功德鬘，　　為嚴菩提心， 　于眾說無畏，　　善解天神語， 　能壞眾疑網，　　能開諸法界， 　能贊於三寶，　　勸人令供養， 　親近佛與眾，　　修集無上智。 　我說四瓔珞，　　能嚴佛菩薩， 　若有至心信，　　即得是莊嚴。」

大方等大集經卷第一

大集經第一卷校正後序

按此經，國本、宋本皆六十卷，凡十七品。丹藏中，三十卷十一品。又經初首，國、宋兩本則有「瓔珞品」名，丹藏所無。其〈虛空藏〉品，兩本在〈不可說〉后，丹藏在〈無言品〉前。又于〈寶髻品〉后，兩本有〈無盡意品〉四卷，丹藏即無，而有〈日密分〉三卷。如是不同者何耶？

今以《開元錄》前後文括而統之，此經凡有六本。錄云：「按梁沙門僧祐〈大集記〉云，有十二段說，共成一經：第一〈瓔珞品〉、二〈陀羅尼自在王品〉、三〈寶女品〉、四〈不眴品〉、五〈海慧品〉、六〈無言品〉、七〈不可說品〉、八〈虛空藏品〉、九〈寶幢品〉、十〈虛空目品〉、十一〈寶髻品〉、十二〈無盡意品〉。」按云：此則第一本也。今以品次驗之，是兩本六十卷中，前分三十卷矣。

又云：「今撿經本，與祐記不同：第一〈陀羅尼自在王菩薩品〉、二〈寶女品〉、三〈不眴品〉、四

【現代漢語翻譯】 現代漢語譯本： 我說功德鬘（功德的莊嚴），爲了莊嚴菩提心（覺悟之心）， 在眾人面前宣說無畏的教義，善於理解天神的語言， 能夠破除眾生的疑惑之網，能夠開啟諸法的境界， 能夠讚美佛、法、僧三寶，勸導人們進行供養， 親近佛陀和僧眾，修習無上的智慧。 我說四種瓔珞（裝飾品），能夠莊嚴佛和菩薩， 如果有人至誠地相信，就能得到這樣的莊嚴。

《大方等大集經》卷第一

《大集經》第一卷校正後序

根據這部經，國本和宋本都是六十卷，共有十七品。丹藏本中，是三十卷，十一品。而且經文的開頭，國本和宋本都有『瓔珞品』的名稱，丹藏本沒有。關於『虛空藏』品，兩本都放在『不可說』品之後，丹藏本則放在『無言品』之前。另外，在『寶髻品』之後，兩本有『無盡意品』四卷，丹藏本沒有，卻有『日密分』三卷。這些不同之處是什麼原因呢？

現在根據《開元錄》的前後文進行總結，這部經共有六個版本。《開元錄》記載：『根據梁朝沙門僧祐的《大集記》記載，有十二段說法，共同組成一部經：第一是《瓔珞品》，第二是《陀羅尼自在王品》，第三是《寶女品》，第四是《不眴品》，第五是《海慧品》，第六是《無言品》，第七是《不可說品》，第八是《虛空藏品》，第九是《寶幢品》，第十是《虛空目品》，第十一是《寶髻品》，第十二是《無盡意品》。』按照這個說法，這是第一種版本。現在根據品目的順序來驗證，這正是兩本六十卷中，前三十卷的內容。

又說：『現在檢查經本，與僧祐的記載不同：第一是《陀羅尼自在王菩薩品》，第二是《寶女品》，第三是《不眴品》，第四是

【English Translation】 English version: I speak of the garland of merit (the adornment of merit), to adorn the Bodhi mind (the mind of enlightenment), To proclaim fearlessness among the assembly, to be skilled in understanding the language of the gods, To be able to break the net of doubts of beings, to be able to open the realms of all dharmas, To be able to praise the Three Jewels (Buddha, Dharma, Sangha), to encourage people to make offerings, To be close to the Buddha and the Sangha, to cultivate supreme wisdom. I speak of the four necklaces (ornaments), which can adorn the Buddhas and Bodhisattvas, If one has sincere faith, one will obtain such adornment.

The Great Vaipulya Mahasamghata Sutra, Volume 1

Postscript to the Revised Edition of the First Volume of the Mahasamghata Sutra

According to this sutra, both the Guoben (National Edition) and Songben (Song Dynasty Edition) have sixty volumes, with a total of seventeen chapters. In the Danzang (Danzang Edition), there are thirty volumes and eleven chapters. Moreover, at the beginning of the sutra, the Guoben and Songben both have the name 'Garland Chapter,' which is not present in the Danzang. As for the 'Akasagarbha' (Space Treasury) chapter, both editions place it after the 'Inexpressible' chapter, while the Danzang places it before the 'No Words' chapter. Furthermore, after the 'Ratnakuta' (Jewel Mound) chapter, both editions have four volumes of the 'Inexhaustible Intent' chapter, which is absent in the Danzang, which instead has three volumes of the 'Sun Secret Division.' What is the reason for these differences?

Now, summarizing the preceding and following texts of the Kaiyuan Record, this sutra has a total of six versions. The record states: 'According to the Mahasamghata Record by the Liang Dynasty monk Sengyou, there are twelve sections of teachings, which together form one sutra: the first is the 'Garland Chapter,' the second is the 'Dharani Sovereign King Chapter,' the third is the 'Jewel Woman Chapter,' the fourth is the 'Unblinking Chapter,' the fifth is the 'Ocean Wisdom Chapter,' the sixth is the 'No Words Chapter,' the seventh is the 'Inexpressible Chapter,' the eighth is the 'Akasagarbha Chapter,' the ninth is the 'Jewel Banner Chapter,' the tenth is the 'Space Eye Chapter,' the eleventh is the 'Ratnakuta Chapter,' and the twelfth is the 'Inexhaustible Intent Chapter.' According to this, this is the first version. Now, verifying by the order of the chapters, this is the content of the first thirty volumes of the two sixty-volume editions.

It also says: 'Now, examining the sutra text, it differs from Sengyou's record: the first is the 'Dharani Sovereign King Bodhisattva Chapter,' the second is the 'Jewel Woman Chapter,' the third is the 'Unblinking Chapter,' the fourth is the

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〈海慧品〉、五〈虛空藏品〉、六〈無言品〉、七〈不可說品〉、八〈寶幢分〉、九〈虛空目分〉、十〈寶髻品〉、十一〈日密分〉。」按云：此則第二本也。今以品次驗之，則今丹藏經三十卷者是矣。

又云：「隋朝僧就合《大集經》，乃以《明度五十校計經》題為『十方菩薩品』，編〈月藏〉后，及〈無盡意〉成五十八卷者。」按云：此則第四本也。

又云：「其合《大集經》，亦有六十卷成者，三十一二兩卷重有〈寶髻品〉，足成六十卷，其〈寶髻品〉在〈日密〉前，二十六七卷是。此復重編，未詳何意？又〈日密〉、〈日藏〉梵本不殊，重重編載，誤之甚矣。」按云：此則第五本也。今以品次驗之，則今兩藏本經六十卷者是矣。但不過載〈寶髻品〉，斯為小異耳。即於前第四本五十八卷經中，分彼〈日藏分〉十卷，為十二卷，足成六十耳。其第三第六兩本，今以諸藏所無，故不煩敘。

經本如是不同，藏中致斯有異耳。謹按《開元錄》前後文相，今此兩藏本經六十卷者，有六失故不可依行。

錄云：「亦有經本，分為瓔珞品者，不然，此是一段，不合分二。」按云：此經分之，一失也。

又云：「僧祐記中無〈日密分〉，有〈無盡意品〉者，不然，今以《無盡意經》雖《大集

【現代漢語翻譯】 現代漢語譯本：『海慧品』、第五『虛空藏品』、第六『無言品』、第七『不可說品』、第八『寶幢分』、第九『虛空目分』、第十『寶髻品』、第十一『日密分』。」按語說：『這是第二種版本。』現在用品目的次序來驗證，那麼現在丹藏經三十卷的就是了。 又說：『隋朝的僧人將《大集經》合編，於是將《明度五十校計經》題為『十方菩薩品』，編在『月藏』之後，以及『無盡意』，成為五十八卷。』按語說：『這是第四種版本。』 又說：『其合編的《大集經》，也有六十卷的版本，第三十一、三十二兩卷重複有『寶髻品』，湊成六十卷，其『寶髻品』在『日密』之前，在第二十六、二十七卷。這又是重新編排，不清楚是什麼意思？而且『日密』、『日藏』梵文字來沒有差別，卻重複編載，錯誤太大了。』按語說：『這是第五種版本。』現在用品目的次序來驗證，那麼現在兩藏本經六十卷的就是了。只是不重複載錄『寶髻品』，這稍微有些不同罷了。就是在前面第四種版本五十八卷經中，將『日藏分』的十卷，分為十二卷，湊成六十卷罷了。至於第三和第六兩種版本，現在因為各藏都沒有，所以就不多說了。 經本如此不同，藏經中才會有這樣的差異。謹按《開元錄》前後文的相互關係，現在這兩藏本經六十卷的版本，有六個錯誤所以不可以依此修行。 《開元錄》說：『也有經本，將瓔珞品分為單獨一品，這是不對的，這應該是一段，不應該分為兩品。』按語說：『這經分開了，是第一個錯誤。』 又說：『僧祐的記錄中沒有『日密分』，有『無盡意品』，這是不對的，現在以《無盡意經》雖然是《大集》

【English Translation】 English version: 『The Sea of Wisdom Chapter』, the fifth 『Akasagarbha (Space Treasury) Chapter』, the sixth 『The Wordless Chapter』, the seventh 『The Inexpressible Chapter』, the eighth 『The Jeweled Banner Division』, the ninth 『The Eye of Space Division』, the tenth 『The Jeweled Crest Chapter』, the eleventh 『The Sun Secret Division.』 The annotation says: 『This is the second version.』 Now, verifying by the order of the chapters, it is the thirty-volume version of the Dan Tripitaka. It also says: 『The monks of the Sui Dynasty combined the Mahasamnipata Sutra, and thus titled the 『Fifty Calculations of Brightness Sutra』 as 『The Ten Directions Bodhisattva Chapter』, placing it after the 『Moon Treasury』 and 『The Inexhaustible Intent』, making it fifty-eight volumes.』 The annotation says: 『This is the fourth version.』 It also says: 『The combined Mahasamnipata Sutra also has a sixty-volume version, with the thirty-first and thirty-second volumes repeating the 『Jeweled Crest Chapter』, making it sixty volumes. The 『Jeweled Crest Chapter』 is before the 『Sun Secret』, in the twenty-sixth and twenty-seventh volumes. This is a re-compilation, and it is unclear what the intention is? Moreover, the Sanskrit versions of 『Sun Secret』 and 『Sun Treasury』 are not different, yet they are repeatedly compiled, which is a great mistake.』 The annotation says: 『This is the fifth version.』 Now, verifying by the order of the chapters, it is the sixty-volume version of the two Tripitakas. It is just that the 『Jeweled Crest Chapter』 is not repeated, which is a slight difference. In the previous fourth version of the fifty-eight-volume sutra, the ten volumes of the 『Sun Treasury Division』 were divided into twelve volumes, making it sixty volumes. As for the third and sixth versions, since they are not found in any of the Tripitakas, they will not be discussed further. The sutra versions are so different, which is why there are such differences in the Tripitakas. According to the context of the 『Kaiyuan Record』, the current sixty-volume version of the two Tripitakas has six errors and should not be followed for practice. The record says: 『There are also sutra versions that divide the Garland Chapter into a separate chapter, which is incorrect. This should be one section and should not be divided into two.』 The annotation says: 『Dividing this sutra is the first error.』 It also says: 『In Sengyou』s record, there is no 『Sun Secret Division』, but there is an 『Inexhaustible Intent Chapter』, which is incorrect. Now, although the 『Inexhaustible Intent Sutra』 is part of the Mahasamnipata

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》別分，非無讖譯，又非次第，不合入中。」按云：此經入中，又為無讖譯，二失也。

又云：「其〈虛空藏品〉，祐在〈不可說〉后，未詳所以。」按云：此經在彼，三失也。

又云：「〈日密〉、〈日藏〉梵本不殊，重重編載，誤之甚矣。」按云：此經過載，四失也。

又云：「《明度五十校計經》，題為『十方菩薩品』，編〈月藏〉後者，非也。既無憑準，故不依彼。」按云：此經依之，五失也。

「又《明度經》，安世高譯，而云那連提耶舍譯。」按云：此亦誤人，六失也。不獨如是，其〈十方菩薩品〉即下難函中《明度五十校計經》二卷耳，〈無盡意品〉即下最函中《無盡意經》六卷耳。而於此中並重編之，是亦雜沓難依者也。

是則理須正之。正之如何？略則如《開元錄》及丹藏經，為三十卷乃正矣；合則如《開元錄》中第六本，為八十卷方備矣。然今不能即正者，以此六十卷本是本朝芬皇宗選行經，行來已久，久則難變耳。 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第二

北涼天竺三藏曇無讖于姑臧譯

陀羅尼自在王菩薩品第二之二

◎佛復告陀羅尼自在王菩薩：「善男子！菩薩摩訶薩有八光明，以是八明

【現代漢語翻譯】 現代漢語譯本：『別分』（指經文的分類），不是曇無讖（Dharmarakṣa）翻譯的，也不是按照次第排列的，不應該被歸入其中。」按語說：這部經被歸入其中，又說是曇無讖翻譯的，這是兩個錯誤。 又說：『虛空藏品』，放在『不可說』之後，不知道是什麼原因。」按語說：這部經放在那裡，這是第三個錯誤。 又說：『日密』、『日藏』的梵文字沒有區別，卻重複編載，錯誤太大了。」按語說：這部經重複編載，這是第四個錯誤。 又說：《明度五十校計經》，題為『十方菩薩品』，編在『月藏』之後，是不對的。既然沒有依據，所以不按照那樣做。」按語說：這部經按照那樣做，這是第五個錯誤。 『又《明度經》，是安世高翻譯的，卻說是那連提耶舍（Narendrayasas）翻譯的。』按語說：這也是誤導人，這是第六個錯誤。不僅如此，其中的『十方菩薩品』就是下函中的《明度五十校計經》二卷，『無盡意品』就是下最函中的《無盡意經》六卷。而在這裡卻重複編排，這也是雜亂無章難以依據的。 因此，理應糾正。如何糾正呢？簡略地說，就像《開元錄》和丹藏經那樣，三十卷才是正確的；完整地說，就像《開元錄》中的第六本那樣，八十卷才算完備。然而現在不能立即糾正的原因是，這六十卷本是本朝芬皇宗選行的經典，流傳已久，時間久了就難以改變了。 《大方等大集經》卷第二 北涼天竺三藏曇無讖于姑臧譯 陀羅尼自在王菩薩品第二之二 佛陀再次告訴陀羅尼自在王菩薩：『善男子！菩薩摩訶薩有八種光明，憑藉這八種光明，

【English Translation】 English version: 'Separate divisions,' (referring to the classification of scriptures) are not translated by Dharmarakṣa, nor are they arranged in order, and should not be included.」 The annotation says: This scripture is included, and it is also said to be translated by Dharmarakṣa, which are two errors. It is also said: 'The Akasagarbha Chapter' is placed after 'The Inconceivable,' and the reason is unknown.」 The annotation says: This scripture is placed there, which is the third error. It is also said: 'The Sun Secret' and 'The Sun Treasury' have no difference in their Sanskrit versions, but they are repeatedly compiled, which is a great mistake.」 The annotation says: This scripture is repeatedly compiled, which is the fourth error. It is also said: 'The Sutra of Fifty Examinations of the Brightness of the Path,' titled 'Chapter of the Bodhisattvas of the Ten Directions,' is placed after 'The Moon Treasury,' which is incorrect. Since there is no basis, it is not followed.」 The annotation says: This scripture is followed, which is the fifth error. 'Also, the Sutra of Brightness of the Path was translated by An Shigao, but it is said to be translated by Narendrayasas.' The annotation says: This is also misleading, which is the sixth error. Not only that, the 'Chapter of the Bodhisattvas of the Ten Directions' is the two volumes of 'The Sutra of Fifty Examinations of the Brightness of the Path' in the lower box, and the 'Chapter of Inexhaustible Intent' is the six volumes of 'The Sutra of Inexhaustible Intent' in the lowest box. However, it is repeatedly compiled here, which is also chaotic and difficult to follow. Therefore, it should be corrected. How to correct it? Briefly, like the 'Kaiyuan Record' and the Dan Tripitaka, thirty volumes are correct; completely, like the sixth book in the 'Kaiyuan Record,' eighty volumes are complete. However, the reason why it cannot be corrected immediately is that this sixty-volume version is a scripture selected and practiced by the Fenhuang Sect of this dynasty, which has been circulating for a long time, and it is difficult to change after a long time. The Great Collection Sutra of the Mahayana, Volume Two Translated by the Tripiṭaka Master Dharmarakṣa of North Liang in Guzang The Second of the Chapter of the Bodhisattva Dharani-Sovereign King The Buddha again told the Bodhisattva Dharani-Sovereign King: 'Good man! A Bodhisattva Mahasattva has eight kinds of light. With these eight kinds of light,'

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能壞諸闇、凈菩薩行。何等為八？一者、念光；二者、意光；三者、行光；四者、法光；五者、智光；六者、實光；七者、神通光；八者、無礙智光。

「念光有八種：一者、不失過去善法；二者、作未來善；三者、聞法不忘；四者、思惟實義；五者、不為六塵所壞；六者、憶持如守門人遮止惡法，為真善法守善法城門；七者、不為邪法之所誑惑；八者、能大增長純善之法；是名念光八種。

「意光亦有八種：一者、義意非字意；二者、智慧意非識意；三者、法意非人意；四者、實意非虛意；五者、菩薩意非聲聞意；六者、上意非下意；七者、佛意非退意；八者、憐愍意非害意；是名意光八種。

「行光亦有八種：一者、法行；二者、一切行；三者、眾生行；四者、眾生心行；五者、十二因緣行；六者、廣說行；七者、行行；八者、一切佛法行；是名行光八種。

「法光亦有八種：一者、世法光；二者、出世法光；三者、無漏法光；四者、無為法光；五者、解脫法光；六者、心解脫法光；七者、畢竟解脫法光；八者、破無明慧法光；是名法光八種。

「智光亦有八種：一者、八正智光；二者、須陀洹智光；三者、斯陀含智光；四者、阿那含智光；五者、阿羅漢智光；六者、辟支佛智光

【現代漢語翻譯】 現代漢語譯本：能破除一切黑暗，凈化菩薩的修行。哪八種呢？第一是念光；第二是意光；第三是行光；第四是法光；第五是智光；第六是實光；第七是神通光；第八是無礙智光。 『念光』有八種：第一，不失去過去的善法；第二，造作未來的善法；第三，聽聞佛法不忘失；第四，思維真實的意義；第五，不被六塵（色、聲、香、味、觸、法）所擾亂；第六，憶持正念如同守門人，遮止惡法，為真正的善法守護善法之城門；第七，不被邪法所迷惑；第八，能大大增長純粹的善法。這稱爲念光的八種。 『意光』也有八種：第一，是義理之意，而非文字之意；第二，是智慧之意，而非意識之意；第三，是佛法之意，而非個人之意；第四，是真實之意，而非虛妄之意；第五，是菩薩之意，而非聲聞（Sravaka）之意；第六，是向上之意，而非向下之意；第七，是佛陀之意，而非退轉之意；第八，是憐憫之意，而非傷害之意。這稱為意光的八種。 『行光』也有八種：第一，是佛法之行；第二，是一切之行；第三，是為眾生之行；第四，是瞭解眾生心之行；第五，是十二因緣之行；第六，是廣說佛法之行；第七，是修行之行；第八，是一切佛法之行。這稱為行光的八種。 『法光』也有八種：第一，是世間法之光；第二，是出世間法之光；第三，是無漏法之光；第四，是無為法之光；第五，是解脫法之光；第六，是心解脫法之光；第七，是究竟解脫法之光；第八，是破除無明（Avidya）的智慧之光。這稱為法光的八種。 『智光』也有八種：第一，是八正道（Arya Ashtanga Marga）之智光；第二，是須陀洹（Srotapanna）之智光；第三，是斯陀含（Sakrdagamin）之智光；第四，是阿那含（Anagamin）之智光；第五，是阿羅漢（Arhat）之智光；第六，是辟支佛（Pratyekabuddha）之智光

【English Translation】 English version: They can destroy all darkness and purify the practice of Bodhisattvas. What are the eight? First is the light of mindfulness (Nian Guang); second is the light of intention (Yi Guang); third is the light of practice (Xing Guang); fourth is the light of Dharma (Fa Guang); fifth is the light of wisdom (Zhi Guang); sixth is the light of reality (Shi Guang); seventh is the light of supernatural powers (Shentong Guang); eighth is the light of unobstructed wisdom (Wuai Zhi Guang). The 'light of mindfulness' has eight aspects: first, not losing past good dharmas; second, creating future good dharmas; third, not forgetting the Dharma after hearing it; fourth, contemplating the true meaning; fifth, not being corrupted by the six sense objects (rupa, shabda, gandha, rasa, sparsha, dharma); sixth, remembering and upholding right mindfulness like a gatekeeper, preventing evil dharmas, and guarding the gate of the city of good dharmas for true good dharmas; seventh, not being deceived by evil dharmas; eighth, being able to greatly increase pure good dharmas. These are called the eight aspects of the light of mindfulness. The 'light of intention' also has eight aspects: first, the intention of meaning, not the intention of words; second, the intention of wisdom, not the intention of consciousness; third, the intention of Dharma, not the intention of person; fourth, the intention of reality, not the intention of falsehood; fifth, the intention of a Bodhisattva, not the intention of a Sravaka; sixth, the intention of upward progress, not the intention of downward regression; seventh, the intention of the Buddha, not the intention of retreat; eighth, the intention of compassion, not the intention of harm. These are called the eight aspects of the light of intention. The 'light of practice' also has eight aspects: first, the practice of Dharma; second, the practice of all; third, the practice for sentient beings; fourth, the practice of understanding the minds of sentient beings; fifth, the practice of the twelve links of dependent origination; sixth, the practice of extensively explaining the Dharma; seventh, the practice of practice; eighth, the practice of all Buddha-Dharmas. These are called the eight aspects of the light of practice. The 'light of Dharma' also has eight aspects: first, the light of worldly dharmas; second, the light of supramundane dharmas; third, the light of undefiled dharmas; fourth, the light of unconditioned dharmas; fifth, the light of liberation dharmas; sixth, the light of mind liberation dharmas; seventh, the light of ultimate liberation dharmas; eighth, the light of wisdom that breaks through ignorance (Avidya). These are called the eight aspects of the light of Dharma. The 'light of wisdom' also has eight aspects: first, the light of wisdom of the Eightfold Path (Arya Ashtanga Marga); second, the light of wisdom of a Srotapanna; third, the light of wisdom of a Sakrdagamin; fourth, the light of wisdom of an Anagamin; fifth, the light of wisdom of an Arhat; sixth, the light of wisdom of a Pratyekabuddha

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；七者、菩薩智光；八者、正覺智光；是名智光八種。

「實光亦有八種：一者、正定行；二者、得須陀洹果；三者、斯陀含果；四者、阿那含果；五者、阿羅漢果；六者、辟支佛果；七者、菩薩；八者、佛菩提；是名實光八種。

「神通光亦有八種：一者、眼光，能見正色；二者、耳光，能聞正聲；三者、念光，能念過去阿僧祇劫所有眾生；四者、性光，為觀性凈眾生之心；五者、虛空光，以大神通光遍到十方無量世界；六者、方便光，具無漏智故；七者、功德莊嚴光，為利益一切眾生故；八者、智慧莊嚴光，為壞一切眾生疑心故；是名神通光八種。

「無礙智光亦有八種：一者、智光；二者、意光；三者、慧光；四者、佛光；五者、正見光；六者、凈眾生心光；七者、解脫光；八者、畢竟光；是名八無礙智光。」

爾時，世尊欲重宣此義而說偈言：

「修集於念心，　　不忘善惡業， 　樂聞讚誦經，　　修集不放逸， 　能調伏諸根，　　安住于寂靜， 　增長於善法，　　修集於念光。 　能遮止惡法，　　猶善守門者， 　能守護法城，　　不令四魔入。 　不隨逐音聲，　　思惟真實義， 　親近善知識，　　喜樂如法住。 　其意無邊上，　　永斷諸煩惱， 　邪法不能動

【現代漢語翻譯】 現代漢語譯本 『第七種是菩薩的智慧之光；第八種是正覺的智慧之光；這被稱為智慧之光的八種。』 『實光也有八種：第一種是正定之行；第二種是證得須陀洹果（預流果）；第三種是斯陀含果（一來果）；第四種是阿那含果（不還果）；第五種是阿羅漢果（無學果）；第六種是辟支佛果（緣覺果）；第七種是菩薩；第八種是佛菩提（佛的覺悟）；這被稱為實光的八種。』 『神通光也有八種：第一種是眼光，能看見正確的顏色；第二種是耳光，能聽見正確的聲音；第三種是念光，能憶念過去無數劫的所有眾生；第四種是性光，用來觀察自性清凈的眾生之心；第五種是虛空光，以大神通光明遍及十方無量世界；第六種是方便光，因為具有無漏的智慧；第七種是功德莊嚴光，爲了利益一切眾生；第八種是智慧莊嚴光，爲了破除一切眾生的疑惑；這被稱為神通光的八種。』 『無礙智光也有八種：第一種是智光；第二種是意光；第三種是慧光；第四種是佛光；第五種是正見光；第六種是清凈眾生心光；第七種是解脫光；第八種是畢竟光；這被稱為八種無礙智光。』 那時，世尊想要重申這個道理，就說了偈語： 『修習專注的心，不忘善惡業，樂於聽聞讚誦的經典，修習不放逸，能調伏諸根，安住于寂靜，增長善法，修習專注之光。 能遮止惡法，就像善於守門的人，能守護法城，不讓四魔入侵。 不追逐聲音，思維真實的意義，親近善知識，喜樂如法而住。 其意無邊無際，永遠斷除各種煩惱，邪法不能動搖。』

【English Translation】 English version 'The seventh is the wisdom light of a Bodhisattva; the eighth is the wisdom light of Right Enlightenment; these are called the eight kinds of wisdom light.' 'There are also eight kinds of real light: the first is the practice of right concentration; the second is attaining the Srotaapanna fruit (stream-enterer); the third is the Sakrdagamin fruit (once-returner); the fourth is the Anagamin fruit (non-returner); the fifth is the Arhat fruit (worthy one); the sixth is the Pratyekabuddha fruit (solitary buddha); the seventh is a Bodhisattva; the eighth is Buddha's Bodhi (Buddha's enlightenment); these are called the eight kinds of real light.' 'There are also eight kinds of supernatural light: the first is eye light, which can see correct colors; the second is ear light, which can hear correct sounds; the third is thought light, which can remember all beings in countless past kalpas; the fourth is nature light, which is used to observe the minds of beings whose nature is pure; the fifth is space light, which uses great supernatural light to reach countless worlds in the ten directions; the sixth is expedient light, because it possesses undefiled wisdom; the seventh is merit and adornment light, for the benefit of all beings; the eighth is wisdom and adornment light, to break the doubts of all beings; these are called the eight kinds of supernatural light.' 'There are also eight kinds of unobstructed wisdom light: the first is wisdom light; the second is intention light; the third is insight light; the fourth is Buddha light; the fifth is right view light; the sixth is the light of purifying beings' minds; the seventh is liberation light; the eighth is ultimate light; these are called the eight kinds of unobstructed wisdom light.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Cultivate a focused mind, do not forget good and evil deeds, delight in hearing and reciting scriptures, cultivate diligence, be able to subdue the senses, abide in tranquility, increase good dharmas, and cultivate the light of focus. Be able to stop evil dharmas, like a good gatekeeper, be able to guard the city of Dharma, and not let the four demons enter. Do not chase after sounds, contemplate the true meaning, be close to good teachers, and joyfully abide in accordance with the Dharma. Its intention is boundless, forever cutting off all afflictions, and cannot be moved by evil dharmas.'

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，　　惡世不生謗。 　誠心念菩提，　　不說小乘心， 　常樂念上意，　　為眾破下意。 　不畏魔煩惱，　　修集大慈悲， 　不念害眾生，　　其得大智光。 　能壞諸疑心，　　解了甚深義， 　知真實方便，　　修四無礙智。 　樂觀十二緣，　　眾生之所因， 　知無作受者，　　能修大光法。 　能知諸佛法，　　行世出世行， 　能到十方土，　　了知人天業。 　修集無上智，　　說三歸一乘， 　修集八正道，　　為壞三世法。 　于有漏無漏，　　如實而知之， 　能利益人天，　　令斷有漏法。 　不謬為無為，　　真實而知之， 　寂靜光無暗，　　不著有為相。 　知結入出緣，　　知眾心性凈， 　若有大乘定，　　即知如是法。 　樂住無漏流，　　了四沙門果， 　知菩提道行，　　故修無礙智。 　破邪修實光，　　入眾無所畏， 　樂說真實義，　　為破生死法。 　眼耳凈無障，　　能見聞色聲， 　過去念不謬，　　亦了知他心。 　到十方無礙，　　知法如虛空， 　得無漏智慧，　　為調諸眾生。 　具功德智慧，　　為利諸眾生， 　于無量世中，　　求是二莊嚴。 　樂受持凈戒，　　樂護于佛法， 　修集真實光，　　為于如法住。 　我說無量光，　　為

【現代漢語翻譯】 現代漢語譯本 在充滿邪惡的世道里，不會產生誹謗。 真心誠意地念誦菩提（覺悟），不談論小乘（聲聞乘）的心法， 常常樂於思念高尚的意願，爲了大眾破除低下的想法。 不畏懼魔的煩惱，修習積累廣大的慈悲心， 不存有害眾生的念頭，這樣就能獲得大智慧的光芒。 能夠摧毀各種疑惑之心，理解甚深的道理， 明白真實的方便法門，修習四種無礙的智慧。 樂觀地觀察十二因緣（十二種相互依存的生命環節），這是眾生輪迴的根源， 知道沒有真正的作者和受者，能夠修習大光明之法。 能夠了解諸佛的教法，實踐世俗和出世俗的行為， 能夠到達十方國土，明瞭人天善惡的業報。 修習積累無上的智慧，宣說三歸依（皈依佛、法、僧）和一乘（成佛之道）， 修習積累八正道（八種正確的修行方法），爲了破除三世（過去、現在、未來）的束縛。 對於有漏（有煩惱）和無漏（無煩惱）的法，如實地瞭解它們， 能夠利益人天，使他們斷除有漏的法。 不會錯誤地把無為（涅槃）當作有為（輪迴），真實地瞭解它們， 寂靜的光明沒有黑暗，不執著于有為的表象。 知道煩惱的產生和消滅的因緣，知道眾生的心性本是清凈的， 如果有了大乘（菩薩乘）的禪定，就能明白這樣的道理。 樂於安住于無漏的境界，明瞭四沙門果（須陀洹、斯陀含、阿那含、阿羅漢）， 知道菩提（覺悟）的修行道路，所以修習無礙的智慧。 破除邪見，修習真實的光明，進入大眾之中無所畏懼， 樂於宣說真實的道理，爲了破除生死的束縛。 眼和耳清凈沒有障礙，能夠看見和聽見色和聲， 對於過去的念頭不會錯亂，也能瞭解他人的心意。 到達十方世界沒有障礙，知道法的本質如同虛空， 獲得無漏的智慧，爲了調伏各種眾生。 具備功德和智慧，爲了利益各種眾生， 在無量世中，追求這兩種莊嚴（功德和智慧）。 樂於受持清凈的戒律，樂於守護佛法， 修習積累真實的光明，爲了如法地安住。 我說無量的光明，是爲了

【English Translation】 English version In an evil world, slander does not arise. Sincerely recite Bodhi (enlightenment), do not speak of the Hinayana (Śrāvakayāna) mind, Always be happy to contemplate noble intentions, to break down lower thoughts for the masses. Not fearing the afflictions of demons, cultivate and accumulate great compassion, Not harboring thoughts of harming sentient beings, thus one obtains the light of great wisdom. Able to destroy all doubts, understand profound principles, Understand the true expedient means, cultivate the four unobstructed wisdoms. Optimistically observe the twelve links of dependent origination (twelve interdependent links of life), which are the cause of sentient beings' cycle of rebirth, Knowing there is no true agent or receiver, able to cultivate the great light Dharma. Able to understand the teachings of all Buddhas, practice worldly and otherworldly conduct, Able to reach the lands of the ten directions, understand the karmic retribution of humans and gods. Cultivate and accumulate supreme wisdom, proclaim the Three Refuges (Buddha, Dharma, Sangha) and the One Vehicle (Buddhahood), Cultivate and accumulate the Eightfold Path (eight correct ways of practice), to break the bonds of the three times (past, present, future). Regarding the defiled (with afflictions) and undefiled (without afflictions) dharmas, truly understand them, Able to benefit humans and gods, enabling them to cut off defiled dharmas. Not mistakenly taking the unconditioned (Nirvana) as conditioned (Samsara), truly understand them, The light of stillness has no darkness, not attached to the appearance of the conditioned. Know the causes and conditions of the arising and cessation of afflictions, know that the nature of sentient beings' minds is pure, If one has the Samadhi (meditative concentration) of the Mahayana (Bodhisattvayana), then one understands such dharmas. Happy to abide in the undefiled realm, understand the four fruits of a Śrāmaṇa (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat), Know the path of Bodhi (enlightenment), therefore cultivate unobstructed wisdom. Break down wrong views, cultivate true light, enter the masses without fear, Happy to proclaim the true principles, to break the bonds of birth and death. Eyes and ears are pure and without obstruction, able to see and hear forms and sounds, Past thoughts are not confused, and one also understands the minds of others. Reach the ten directions without obstruction, know the nature of Dharma is like space, Obtain undefiled wisdom, to tame all sentient beings. Possessing merit and wisdom, to benefit all sentient beings, In immeasurable lifetimes, seek these two adornments (merit and wisdom). Happy to uphold pure precepts, happy to protect the Buddha Dharma, Cultivate and accumulate true light, to abide in accordance with the Dharma. I speak of immeasurable light, for

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令眾生得， 　有信此經者，　　即得此諸光。」

爾時，世尊復告陀羅尼自在王菩薩：「善男子！菩薩摩訶薩修集大悲有十六事。何等十六？

「一者、菩薩摩訶薩見諸眾生貪著我見，以我見故增長諸見，常為生死之所繫縛。是故菩薩為此眾生修大悲心，悲因緣故宣說法化，為壞眾生如是妄見。

「二者、見諸眾生心懷顛倒，常見無常、無常見常、苦見於樂、樂見於苦、凈見不凈、不凈見凈、我見無我、無我見我。是故菩薩為此眾生修集悲心，悲因緣故宣說法要，為壞眾生如是四倒。

「三者、見諸眾生心懷憍慢，實無有物而生物想，實無有事而生事想，以是因緣起七種慢，以是慢故增長惡法。是故菩薩於此眾生修集悲心，悲因緣故宣說法要，破壞眾生如是憍慢。

「四者、見諸眾生五蓋所覆，以覆蓋故，心多生疑不解深義。是故菩薩於此眾生修集悲心，悲因緣故宣說法要，為壞眾生如是五蓋。

「五者、見諸眾生沈六入海，眼取色相，耳取聲相，鼻取香相，舌取味相，身取觸相，意取法相，是名為沈。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為拔眾生如是沉沒。

「六者、見諸眾生有七種慢：一者、慢；二者、大慢；三者、慢慢；四者、我慢；五者、增上慢

【現代漢語翻譯】 現代漢語譯本 使眾生能夠得到， 如果有信奉這部經的人， 就能得到這些光明。」

這時，世尊又告訴陀羅尼自在王菩薩（Dharani-isvara-raja Bodhisattva）說：「善男子！菩薩摩訶薩（Bodhisattva-mahasattva）修集大悲有十六件事。是哪十六件？

「第一，菩薩摩訶薩見到眾生貪執於我見（atman-drsti），因為我見而增長各種見解，常常被生死所束縛。因此，菩薩爲了這些眾生修習大悲心，因為悲憫的緣故宣說佛法教化，爲了破除眾生這樣的虛妄見解。

「第二，見到眾生心中懷有顛倒，常見無常為常，無常見為常，苦見為樂，樂見為苦，凈見為不凈，不凈見為凈，我見為無我，無我見為我。因此，菩薩爲了這些眾生修集悲心，因為悲憫的緣故宣說佛法要義，爲了破除眾生這樣的四種顛倒。

「第三，見到眾生心中懷有驕慢，實際上沒有事物卻產生有事物的想法，實際上沒有事情卻產生有事情的想法，因為這樣的因緣而生起七種慢，因為這樣的慢而增長惡法。因此，菩薩爲了這些眾生修集悲心，因為悲憫的緣故宣說佛法要義，破除眾生這樣的驕慢。

「第四，見到眾生被五蓋（panca-nivaranani）所覆蓋，因為被覆蓋的緣故，心中多生疑惑而不理解深奧的道理。因此，菩薩爲了這些眾生修集悲心，因為悲憫的緣故宣說佛法要義，爲了破除眾生這樣的五蓋。

「第五，見到眾生沉溺於六入（sad-ayatana）之海，眼睛執取色相，耳朵執取聲相，鼻子執取香相，舌頭執取味相，身體執取觸相，意識執取法相，這叫做沉溺。因此，菩薩爲了這些眾生修集悲心，因為悲憫的緣故宣說正法，爲了拔濟眾生這樣的沉溺。

「第六，見到眾生有七種慢：第一是慢（mana），第二是大慢（ati-mana），第三是慢慢（mana-mana），第四是我慢（atman-mana），第五是增上慢（adhimana）

【English Translation】 English version That all beings may obtain, Those who have faith in this sutra, Will obtain these lights.」

Then, the World Honored One again said to Dharani-isvara-raja Bodhisattva: 「Good man! A Bodhisattva-mahasattva cultivates great compassion in sixteen ways. What are these sixteen?

「First, a Bodhisattva-mahasattva sees that beings are attached to the view of self (atman-drsti), and because of this view of self, they increase various views, and are constantly bound by birth and death. Therefore, the Bodhisattva cultivates great compassion for these beings, and because of compassion, proclaims the Dharma to teach and transform them, in order to destroy such false views of beings.

「Second, seeing that beings have inverted minds, they see impermanence as permanence, non-permanence as permanence, suffering as happiness, happiness as suffering, purity as impurity, impurity as purity, self as non-self, and non-self as self. Therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the essential Dharma, in order to destroy these four inversions of beings.

「Third, seeing that beings have arrogance in their minds, they think of things as existing when they do not, and think of events as happening when they do not, and because of these causes, they give rise to seven kinds of pride, and because of this pride, they increase evil dharmas. Therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the essential Dharma, to destroy such arrogance of beings.

「Fourth, seeing that beings are covered by the five hindrances (panca-nivaranani), and because of this covering, their minds are filled with doubts and they do not understand the profound meaning. Therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the essential Dharma, to destroy these five hindrances of beings.

「Fifth, seeing that beings are sinking in the sea of the six entrances (sad-ayatana), the eyes grasp forms, the ears grasp sounds, the nose grasps smells, the tongue grasps tastes, the body grasps touch, and the mind grasps dharmas, this is called sinking. Therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the true Dharma, to rescue beings from such sinking.

「Sixth, seeing that beings have seven kinds of pride: first is pride (mana), second is great pride (ati-mana), third is pride-pride (mana-mana), fourth is self-pride (atman-mana), fifth is excessive pride (adhimana)

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；六者、下慢；七者、邪慢。菩薩摩訶薩，于下慢者，自言勝汝；于慢慢者，自言最勝，我色勝乃至識勝；于增上慢者，菩薩語言：『汝實非聖，不應便起聖人之想。』為邪慢者，宣說正見。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為斷眾生如是憍慢。

「七者、見諸眾生離於聖道，樂行世道惡道。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為斷眾生世道惡道。

「八者、見諸眾生造惡道行，屬無明愛妻息所繫不得自在。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為斷眾生如是繫縛，出離惡道。

「九者、見諸眾生親近惡友遠離善友，其心甘樂造作惡業。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為斷眾生如是惡業，遠離惡友親近善友。

「十者、見諸眾生造作慳貪，于無明愛心無厭足。為施智慧，是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為斷眾生如是慳貪無明及愛，施與智慧。

「十一者、見諸眾生我見斷見。為施眾生十二因緣真智慧故，菩薩於此而生悲心，悲因緣故宣說正法，為斷眾生我見斷見，施與十二因緣智故。

「十二者、見諸眾生行無明闇，我見、眾生見、命見、士夫見、別異見、邪見、著見。菩薩為施智光明故，於此眾生而

【現代漢語翻譯】 現代漢語譯本：第六種，是下慢（認為自己比別人低劣的傲慢）；第七種，是邪慢（不正確的傲慢）。菩薩摩訶薩（偉大的菩薩），對於下慢的人，會說自己勝過他們；對於慢慢（認為自己和別人一樣的傲慢）的人，會說自己是最殊勝的，我的色（物質）勝過你，乃至我的識（意識）勝過你；對於增上慢（未證得聖果卻自認為已證得的傲慢）的人，菩薩會說：『你實際上不是聖人，不應該產生自己是聖人的想法。』對於邪慢的人，會宣說正確的見解。因此，菩薩對於這些眾生修集悲心，因為悲心的緣故宣說正法，爲了斷除眾生這樣的憍慢。 第七種，是看到眾生遠離聖道，喜歡行走世俗之道和惡道。因此，菩薩對於這些眾生修集悲心，因為悲心的緣故宣說正法，爲了斷除眾生世俗之道和惡道。 第八種，是看到眾生造作惡道的行為，被無明（對真理的無知）和愛（貪愛）以及妻子兒女所束縛，不得自在。因此，菩薩對於這些眾生修集悲心，因為悲心的緣故宣說正法，爲了斷除眾生這樣的束縛，使他們出離惡道。 第九種，是看到眾生親近惡友，遠離善友，他們的內心甘願造作惡業。因此，菩薩對於這些眾生修集悲心，因為悲心的緣故宣說正法，爲了斷除眾生這樣的惡業，使他們遠離惡友，親近善友。 第十種，是看到眾生造作慳貪，對於無明和愛心沒有厭足。爲了施予智慧，因此，菩薩對於這些眾生修集悲心，因為悲心的緣故宣說正法，爲了斷除眾生這樣的慳貪、無明和愛，施予他們智慧。 第十一種，是看到眾生執著於我見（認為有真實自我的見解）和斷見（認為人死後一切都斷滅的見解）。爲了施予眾生十二因緣（佛教關於生命輪迴的理論）的真實智慧，菩薩因此而生起悲心，因為悲心的緣故宣說正法，爲了斷除眾生的我見和斷見，施予他們十二因緣的智慧。 第十二種，是看到眾生行走在無明的黑暗中，執著於我見、眾生見（認為有真實眾生的見解）、命見（認為有真實生命的見解）、士夫見（認為有真實人的見解）、別異見（認為事物之間有真實差異的見解）、邪見（不正確的見解）、著見（執著的見解）。菩薩爲了施予智慧的光明，對於這些眾生而生起悲心。

【English Translation】 English version: Sixth, is inferior pride (thinking oneself lower than others); seventh, is false pride (incorrect pride). The Bodhisattva Mahasattva (great Bodhisattva), towards those with inferior pride, will say that they are superior; towards those with pride (thinking oneself equal to others), will say that they are the most superior, that their form (material) is superior, even their consciousness is superior; towards those with excessive pride (thinking they have attained sainthood when they have not), the Bodhisattva will say: 'You are not actually a saint, you should not have the thought that you are a saint.' For those with false pride, they will proclaim the correct view. Therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the Dharma, in order to cut off such arrogance in beings. Seventh, is seeing beings stray from the holy path, enjoying walking the worldly path and evil paths. Therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the Dharma, in order to cut off the worldly path and evil paths of beings. Eighth, is seeing beings creating actions of evil paths, bound by ignorance (lack of knowledge of the truth) and love (attachment) and wives and children, unable to be free. Therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the Dharma, in order to cut off such bondage of beings, and liberate them from evil paths. Ninth, is seeing beings associating with evil friends, distancing themselves from good friends, their hearts willingly creating evil deeds. Therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the Dharma, in order to cut off such evil deeds of beings, to distance them from evil friends, and to bring them closer to good friends. Tenth, is seeing beings creating miserliness, with no satisfaction in ignorance and love. In order to bestow wisdom, therefore, the Bodhisattva cultivates compassion for these beings, and because of compassion, proclaims the Dharma, in order to cut off such miserliness, ignorance, and love of beings, and bestow wisdom upon them. Eleventh, is seeing beings clinging to the view of self (the view that there is a real self) and the view of annihilation (the view that after death everything is annihilated). In order to bestow upon beings the true wisdom of the twelve links of dependent origination (the Buddhist theory of the cycle of life), the Bodhisattva therefore generates compassion, and because of compassion, proclaims the Dharma, in order to cut off the view of self and the view of annihilation of beings, and bestow upon them the wisdom of the twelve links of dependent origination. Twelfth, is seeing beings walking in the darkness of ignorance, clinging to the view of self, the view of beings (the view that there are real beings), the view of life (the view that there is real life), the view of a person (the view that there is a real person), the view of difference (the view that there are real differences between things), wrong views (incorrect views), and clinging views (views of attachment). The Bodhisattva, in order to bestow the light of wisdom, generates compassion for these beings.

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生悲心，悲因緣故宣說正法，為斷眾生如是所見。

「十三者、見諸眾生樂於生死，於五聚陰而生親想。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為斷眾生如是三有。

「十四者、見諸眾生為魔所縛。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為壞眾生如是魔網。

「十五者、見諸眾生甘樂快樂，而不能知真實樂因。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，示諸眾生真實樂因。

「十六者、見諸眾生求涅槃門不能知處。是故菩薩於此眾生修集悲心，悲因緣故宣說正法，為此眾生開涅槃門。

「善男子！菩薩修悲，悉因如是十六因緣。

「善男子！一切眾生有三十二不善之業，菩薩見已修集善業，為壞眾生如是惡業。何等三十二？

「一者、有諸眾生無明睡眠，菩薩見已修集智慧，為悟眾生如是睡眠。

「二者、見諸眾生下解下欲，菩薩見已修集上解上欲，為以大乘而教化之。

「三者、有諸眾生樂為非法，菩薩見已修集正法，為令眾生於諸法中得大自在。

「四者、有諸眾生修集邪命，菩薩見已修于正命，為壞眾生如是邪命。

「五者、有諸眾生入于邪林，菩薩見已修集正見，為令眾生出邪林故。

「六者、有諸

【現代漢語翻譯】 現代漢語譯本 生起悲憫之心，因為悲憫的緣故宣說正法，是爲了斷除眾生這樣的見解。 第十三，看到眾生樂於生死輪迴，對五蘊（五聚陰）產生親近執著的想法。因此，菩薩對這些眾生修集悲憫之心，因為悲憫的緣故宣說正法，是爲了斷除眾生這樣的三有（欲界、色界、無色界）。 第十四，看到眾生被魔所束縛。因此，菩薩對這些眾生修集悲憫之心，因為悲憫的緣故宣說正法，是爲了破除眾生這樣的魔網。 第十五，看到眾生貪圖享樂，卻不能知道真正快樂的原因。因此，菩薩對這些眾生修集悲憫之心，因為悲憫的緣故宣說正法，是爲了向眾生揭示真正快樂的原因。 第十六，看到眾生尋求涅槃（解脫）之門卻不知道在哪裡。因此，菩薩對這些眾生修集悲憫之心，因為悲憫的緣故宣說正法，是爲了為這些眾生開啟涅槃之門。 善男子！菩薩修習悲心，都是因為這十六種因緣。 善男子！一切眾生有三十二種不善的行為，菩薩看到后修集善業，是爲了破除眾生這樣的惡業。哪三十二種呢？ 第一，有些眾生處於無明（不明事理）的昏睡狀態，菩薩看到后修集智慧，是爲了喚醒眾生這樣的昏睡。 第二，看到眾生具有低下的理解力和慾望，菩薩看到后修集高尚的理解力和慾望，是爲了用大乘佛法來教化他們。 第三，有些眾生喜歡做不符合佛法的事情，菩薩看到后修集正法，是爲了讓眾生在一切法中獲得大自在。 第四，有些眾生從事不正當的職業，菩薩看到后修集正當的職業，是爲了破除眾生這樣的邪命。 第五，有些眾生進入邪見之林，菩薩看到后修集正見，是爲了讓眾生脫離邪見之林。 第六，有些

【English Translation】 English version Generating a compassionate heart, and because of compassion, proclaiming the true Dharma, in order to sever such views of sentient beings. Thirteenth, seeing sentient beings delight in birth and death, and having attachment to the five aggregates (Panca Skandha). Therefore, Bodhisattvas cultivate compassion for these sentient beings, and because of compassion, proclaim the true Dharma, in order to sever such three realms of existence (Triloka) of sentient beings. Fourteenth, seeing sentient beings bound by Mara (demon). Therefore, Bodhisattvas cultivate compassion for these sentient beings, and because of compassion, proclaim the true Dharma, in order to destroy such a net of Mara of sentient beings. Fifteenth, seeing sentient beings delight in pleasure, yet not knowing the true cause of happiness. Therefore, Bodhisattvas cultivate compassion for these sentient beings, and because of compassion, proclaim the true Dharma, in order to reveal to sentient beings the true cause of happiness. Sixteenth, seeing sentient beings seeking the gate of Nirvana (liberation) yet not knowing where it is. Therefore, Bodhisattvas cultivate compassion for these sentient beings, and because of compassion, proclaim the true Dharma, in order to open the gate of Nirvana for these sentient beings. Good man! Bodhisattvas cultivate compassion, all because of these sixteen causes and conditions. Good man! All sentient beings have thirty-two unwholesome actions, and upon seeing them, Bodhisattvas cultivate wholesome actions, in order to destroy such unwholesome actions of sentient beings. What are the thirty-two? First, some sentient beings are in the sleep of ignorance (Avidya), and upon seeing them, Bodhisattvas cultivate wisdom, in order to awaken sentient beings from such sleep. Second, seeing sentient beings with inferior understanding and desires, and upon seeing them, Bodhisattvas cultivate superior understanding and desires, in order to teach them with the Mahayana (Great Vehicle) Dharma. Third, some sentient beings like to do things that are not in accordance with the Dharma, and upon seeing them, Bodhisattvas cultivate the true Dharma, in order to enable sentient beings to attain great freedom in all Dharmas. Fourth, some sentient beings engage in improper livelihoods, and upon seeing them, Bodhisattvas cultivate proper livelihoods, in order to destroy such wrong livelihoods of sentient beings. Fifth, some sentient beings enter the forest of wrong views, and upon seeing them, Bodhisattvas cultivate right views, in order to lead sentient beings out of the forest of wrong views. Sixth, some

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眾生樂為放逸，菩薩見已修不放逸，為令眾生離放逸故。

「七者、有諸眾生樂為粗穬，菩薩見已修如法住，為壞眾生如是粗穬。

「八者、有諸眾生慳貪吝惜，菩薩見已修一切施，為壞眾生慳貪心故。

「九者、有諸眾生毀犯禁戒，菩薩見已修持凈戒，為破眾生毀禁心故。

「十者、有諸眾生心常瞋恨，菩薩見已修慈悲忍，為壞眾生如是瞋恨。

「十一者、有諸眾生懶惰懈怠，菩薩見已修勤精進，為壞眾生如是懈怠。

「十二、者有諸眾生其心狂亂，菩薩見已修集定心，為壞眾生如是狂亂。

「十三者、有諸眾生邪智覆心，菩薩見已修集正智，為壞眾生如是邪智。

「十四者、有諸眾生說義顛倒，菩薩見已思惟正義，為壞眾生如是顛倒。

「十五者、有諸眾生樂造世行，菩薩見已修善方便，為壞眾生樂世行故。

「十六者、有諸眾生系屬煩惱，菩薩見已先自除斷，為壞眾生煩惱繫縛。

「十七者、有諸眾生我見所縛，菩薩見已自除我見，為斷眾生如是我見。

「十八者、有諸眾生諸根不調，菩薩見已自調諸根，為調眾生如是不調。

「十九者、有諸眾生說言無作、無有受者，菩薩見已宣說有作及有受者，為壞眾生如是邪說。

【現代漢語翻譯】 現代漢語譯本 眾生喜歡放縱懈怠，菩薩看到這種情況后，就修習不放逸的行為，爲了讓眾生遠離放縱懈怠。 第七，有些眾生喜歡粗俗放縱，菩薩看到這種情況后，就修習如法而住的行為，爲了破除眾生這種粗俗放縱。 第八，有些眾生慳吝貪婪，菩薩看到這種情況后，就修習一切佈施，爲了破除眾生慳吝貪婪的心。 第九，有些眾生毀犯禁戒，菩薩看到這種情況后，就修習持守清凈的戒律，爲了破除眾生毀犯禁戒的心。 第十，有些眾生心中常常充滿嗔恨，菩薩看到這種情況后，就修習慈悲和忍辱，爲了破除眾生這種嗔恨。 第十一，有些眾生懶惰懈怠，菩薩看到這種情況后，就修習勤奮精進，爲了破除眾生這種懈怠。 第十二，有些眾生內心狂亂，菩薩看到這種情況后，就修習禪定，爲了破除眾生這種狂亂。 第十三，有些眾生被邪惡的智慧矇蔽，菩薩看到這種情況后，就修習正當的智慧，爲了破除眾生這種邪惡的智慧。 第十四，有些眾生所說的道理顛倒錯亂，菩薩看到這種情況后，就思考正當的道理，爲了破除眾生這種顛倒錯亂。 第十五，有些眾生喜歡造作世俗的行為，菩薩看到這種情況后，就修習善巧方便，爲了破除眾生喜歡世俗行為的習性。 第十六，有些眾生被煩惱束縛，菩薩看到這種情況后，就先自己斷除煩惱，爲了破除眾生被煩惱束縛的狀態。 第十七，有些眾生被我見（認為存在一個真實的「我」的錯誤觀念）所束縛，菩薩看到這種情況后，就自己斷除我見，爲了斷除眾生這種我見。 第十八，有些眾生諸根（眼、耳、鼻、舌、身、意）不調和，菩薩看到這種情況后，就自己調和諸根，爲了調和眾生這種不調和的狀態。 第十九，有些眾生說沒有造作者，也沒有承受果報的人，菩薩看到這種情況后，就宣說有造作者，也有承受果報的人，爲了破除眾生這種邪說。

【English Translation】 English version Beings delight in indulgence, and Bodhisattvas, seeing this, cultivate non-indulgence, in order to lead beings away from indulgence. Seventh, some beings delight in coarseness, and Bodhisattvas, seeing this, cultivate dwelling in accordance with the Dharma, in order to destroy such coarseness in beings. Eighth, some beings are miserly and greedy, and Bodhisattvas, seeing this, cultivate all forms of giving, in order to destroy the miserly and greedy hearts of beings. Ninth, some beings violate precepts, and Bodhisattvas, seeing this, cultivate upholding pure precepts, in order to destroy the hearts of beings that violate precepts. Tenth, some beings' hearts are constantly filled with anger, and Bodhisattvas, seeing this, cultivate loving-kindness, compassion, and patience, in order to destroy such anger in beings. Eleventh, some beings are lazy and indolent, and Bodhisattvas, seeing this, cultivate diligence and vigor, in order to destroy such indolence in beings. Twelfth, some beings' minds are chaotic, and Bodhisattvas, seeing this, cultivate concentration, in order to destroy such chaos in beings. Thirteenth, some beings are covered by perverse wisdom, and Bodhisattvas, seeing this, cultivate right wisdom, in order to destroy such perverse wisdom in beings. Fourteenth, some beings speak of doctrines in a distorted way, and Bodhisattvas, seeing this, contemplate right doctrines, in order to destroy such distortions in beings. Fifteenth, some beings delight in worldly actions, and Bodhisattvas, seeing this, cultivate skillful means, in order to destroy the delight of beings in worldly actions. Sixteenth, some beings are bound by afflictions, and Bodhisattvas, seeing this, first eliminate them themselves, in order to destroy the bondage of afflictions in beings. Seventeenth, some beings are bound by the view of self (the mistaken belief in a real 'self'), and Bodhisattvas, seeing this, eliminate the view of self themselves, in order to eliminate such a view of self in beings. Eighteenth, some beings' senses (eyes, ears, nose, tongue, body, and mind) are not in harmony, and Bodhisattvas, seeing this, harmonize their own senses, in order to harmonize such disharmony in beings. Nineteenth, some beings say there is no doer and no receiver of consequences, and Bodhisattvas, seeing this, proclaim that there is a doer and a receiver of consequences, in order to destroy such wrong views in beings.

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「二十者、有諸眾生不知恩義，菩薩見已說知恩法，為壞眾生如是不知恩義。

「二十一者、有諸眾生未得謂得，菩薩見已修集正法，為壞如是增上慢故。

「二十二者、有諸眾生惡口粗穬，菩薩見已修善口語，為壞眾生如是惡口。

「二十三者、有諸眾生貪無厭足，菩薩見已修集知足，為壞眾生不知足故。

「二十四者、有諸眾生不能恭敬父母師長，菩薩見已修不放逸，為令眾生供養恭敬父母師長。

「二十五者、有諸眾生貧窮困苦，菩薩見已修集七財，為壞眾生如是貧窮。

「二十六者、有諸眾生常為四大毒蛇所病，菩薩見已修身念處，為令眾生遠離如是四大毒病。

「二十七者、有諸眾生行無明闇，菩薩見已修集智慧，為令眾生然慧燈故。

「二十八者、有諸眾生樂三有獄，菩薩見已修出離道，為示眾生知出離故。

「二十九者、有諸眾生常行左道，菩薩見已修集右道，為令眾生舍左道故。

「三十者、有諸眾生貪著身命，菩薩見已於自身命修不貪著，為令眾生舍貪著故。

「三十一者、有諸眾生不能恭敬供養三寶，菩薩見已修集信心，為令眾生信三寶故。

「三十二者、有諸眾生實非世尊自謂世尊，菩薩見已修集六念，為令

【現代漢語翻譯】 現代漢語譯本 『第二十種情況，有些眾生不知道感恩和道義，菩薩見到這種情況后，就宣說知恩圖報的法，爲了破除眾生這種不知恩義的習性。』 『第二十一種情況，有些眾生沒有證得（聖果）卻自認為已經證得，菩薩見到這種情況后，就修習正法，爲了破除這種增上慢。』 『第二十二種情況，有些眾生說話惡毒粗魯，菩薩見到這種情況后，就修習善語，爲了破除眾生這種惡口。』 『第二十三種情況，有些眾生貪得無厭，菩薩見到這種情況后，就修習知足少欲，爲了破除眾生這種不知足的習性。』 『第二十四種情況，有些眾生不能恭敬父母和師長，菩薩見到這種情況后，就修習不放逸，爲了使眾生能夠供養和恭敬父母師長。』 『第二十五種情況，有些眾生貧窮困苦，菩薩見到這種情況后，就修習七聖財（信、戒、慚、愧、聞、舍、慧），爲了破除眾生這種貧窮。』 『第二十六種情況，有些眾生常常被四大毒蛇（地、水、火、風）所困擾，菩薩見到這種情況后，就修習身念處，爲了使眾生遠離這四大毒病。』 『第二十七種情況，有些眾生行走在無明的黑暗中，菩薩見到這種情況后，就修習智慧，爲了使眾生點燃智慧的明燈。』 『第二十八種情況，有些眾生樂於三有（欲有、色有、無色有）的牢獄，菩薩見到這種情況后，就修習出離之道，爲了向眾生展示出離的方法。』 『第二十九種情況，有些眾生常常行走在邪道上，菩薩見到這種情況后，就修習正道，爲了使眾生捨棄邪道。』 『第三十種情況，有些眾生貪戀執著于自己的身命，菩薩見到這種情況后，就對自己身命修習不貪著，爲了使眾生捨棄貪著。』 『第三十一種情況，有些眾生不能恭敬供養三寶（佛、法、僧），菩薩見到這種情況后，就修習信心，爲了使眾生信仰三寶。』 『第三十二種情況，有些眾生實際上不是世尊（佛陀）卻自稱為世尊，菩薩見到這種情況后，就修習六念（唸佛、念法、念僧、念戒、念施、念天），爲了使眾生能夠』

【English Translation】 English version 'The twentieth is that, there are sentient beings who do not know gratitude and righteousness. When the Bodhisattva sees this, he speaks of the Dharma of knowing gratitude, in order to destroy such ignorance of gratitude and righteousness in sentient beings.' 'The twenty-first is that, there are sentient beings who have not attained (the holy fruit) but claim to have attained it. When the Bodhisattva sees this, he cultivates the right Dharma, in order to destroy such arrogance.' 'The twenty-second is that, there are sentient beings who speak with harsh and coarse words. When the Bodhisattva sees this, he cultivates good speech, in order to destroy such evil speech in sentient beings.' 'The twenty-third is that, there are sentient beings who are insatiably greedy. When the Bodhisattva sees this, he cultivates contentment, in order to destroy such insatiability in sentient beings.' 'The twenty-fourth is that, there are sentient beings who cannot respect their parents and teachers. When the Bodhisattva sees this, he cultivates non-negligence, in order to enable sentient beings to support and respect their parents and teachers.' 'The twenty-fifth is that, there are sentient beings who are poor and suffering. When the Bodhisattva sees this, he cultivates the seven noble treasures (faith, morality, shame, remorse, learning, generosity, wisdom), in order to destroy such poverty in sentient beings.' 'The twenty-sixth is that, there are sentient beings who are constantly afflicted by the four great poisonous snakes (earth, water, fire, wind). When the Bodhisattva sees this, he cultivates mindfulness of the body, in order to enable sentient beings to be free from these four great poisonous diseases.' 'The twenty-seventh is that, there are sentient beings who walk in the darkness of ignorance. When the Bodhisattva sees this, he cultivates wisdom, in order to enable sentient beings to light the lamp of wisdom.' 'The twenty-eighth is that, there are sentient beings who delight in the prison of the three realms (desire realm, form realm, formless realm). When the Bodhisattva sees this, he cultivates the path of liberation, in order to show sentient beings the way to liberation.' 'The twenty-ninth is that, there are sentient beings who constantly walk on the wrong path. When the Bodhisattva sees this, he cultivates the right path, in order to enable sentient beings to abandon the wrong path.' 'The thirtieth is that, there are sentient beings who are attached to their own lives. When the Bodhisattva sees this, he cultivates non-attachment to his own life, in order to enable sentient beings to abandon attachment.' 'The thirty-first is that, there are sentient beings who cannot respect and make offerings to the Three Jewels (Buddha, Dharma, Sangha). When the Bodhisattva sees this, he cultivates faith, in order to enable sentient beings to have faith in the Three Jewels.' 'The thirty-second is that, there are sentient beings who are not actually the World Honored One (Buddha) but claim to be the World Honored One. When the Bodhisattva sees this, he cultivates the six recollections (recollection of the Buddha, Dharma, Sangha, morality, generosity, and heavenly beings), in order to enable sentient beings to'

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彼等知真實法故。

「善男子！是名眾生三十二業，菩薩見已修治自業，成就具足一切善法、壞諸惡業，勸諸眾生令行善業。

「善男子！菩薩摩訶薩有無量業。何以故？眾生煩惱有無量門，為閉眾生煩惱門故，菩薩修集無量善業。

「善男子！如恒河沙等世界眾生，悉住聲聞辟支佛乘，欲比菩薩初發心業，百分千分不可為喻。何以故？二乘之人自為解脫觀于煩惱；菩薩不爾，常為眾生得解脫故觀諸煩惱。

「善男子！菩薩摩訶薩所作諸業，于諸凡夫、二乘業中最為殊勝。何以故？眾生之業性是顛倒，二乘之業有邊際故，菩薩之業無邊無量，是故菩薩勝於一切聲聞緣覺。」

爾時，陀羅尼自在王菩薩聞是法已，心生歡喜踴躍無量，白佛言：「世尊！甚奇，甚特！快說如是不可思議。如來於此已說菩薩瓔珞莊嚴、菩薩光明、菩薩大悲、菩薩善業。唯愿宣說，云何如來觀諸眾生起于大悲？云何名悲？悲有何行？有何相貌？何因緣起？云何名佛業？佛業有何行？有何相貌？有何因緣起？善哉！世尊！一切知見，唯愿廣說如來之業。」

佛言：「善哉，善哉！善男子！汝今諦聽善思念之，吾當為汝分別解說。

「善男子！一切如來所有大悲不出不行。何以故？常不變故，無量劫中

【現代漢語翻譯】 現代漢語譯本 他們因此知曉真實的法。 『善男子！這被稱為眾生三十二種業。菩薩見到這些后，會修治自己的業，成就具足一切善法，破除各種惡業，並勸導眾生行善業。 『善男子！菩薩摩訶薩有無量的業。為什麼呢？因為眾生的煩惱有無量的門徑，爲了關閉眾生煩惱的門徑，菩薩修集無量的善業。 『善男子！如同恒河沙數的世界中的眾生，都安住于聲聞（Sravaka，聽聞佛法而修行的人）和辟支佛（Pratyekabuddha，獨自覺悟的人）的乘，想要與菩薩初發心的業相比，百分千分都無法比擬。為什麼呢？因為二乘之人是爲了自己解脫而觀察煩惱；菩薩則不是這樣，他們常常爲了眾生得到解脫而觀察各種煩惱。 『善男子！菩薩摩訶薩所作的各種業，在凡夫和二乘的業中最為殊勝。為什麼呢？因為眾生的業的性質是顛倒的，二乘的業有邊際，而菩薩的業無邊無量，所以菩薩勝過一切聲聞和緣覺（Pratyekabuddha）。』 當時，陀羅尼自在王菩薩（Dharani-isvara-raja Bodhisattva，擁有自在陀羅尼的菩薩）聽聞此法后，心中生起無量的歡喜和踴躍，對佛說：『世尊！真是奇特，真是殊勝！您能如此宣說不可思議的法。如來已經在此講述了菩薩的瓔珞莊嚴（bodhisattva's jeweled adornments）、菩薩的光明、菩薩的大悲、菩薩的善業。我希望您能宣說，如來是如何觀察眾生而生起大悲的？什麼是悲？悲有什麼樣的行為？有什麼樣的相貌？因何緣起？什麼是佛業？佛業有什麼樣的行為？有什麼樣的相貌？因何緣起？善哉！世尊！您是一切知見者，我希望您能廣泛地宣說如來的業。』 佛說：『善哉，善哉！善男子！你現在仔細聽，好好思考，我將為你分別解說。』 『善男子！一切如來的所有大悲，不生起也不消逝。為什麼呢？因為它恒常不變，在無量劫中』

【English Translation】 English version They therefore know the true Dharma. 'Good man! These are called the thirty-two karmas of sentient beings. Having seen these, Bodhisattvas cultivate their own karma, accomplish all good dharmas, destroy all evil karmas, and encourage sentient beings to practice good karma. 'Good man! Bodhisattva Mahasattvas have immeasurable karmas. Why? Because the afflictions of sentient beings have immeasurable gateways. In order to close the gateways of sentient beings' afflictions, Bodhisattvas cultivate immeasurable good karmas. 'Good man! If all the sentient beings in worlds as numerous as the sands of the Ganges River were to abide in the Sravaka (hearer) and Pratyekabuddha (solitary buddha) vehicles, their initial aspiration karma could not be compared to that of a Bodhisattva, not even by a hundredth or a thousandth part. Why? Because those of the two vehicles observe afflictions for their own liberation, while Bodhisattvas do not; they constantly observe afflictions for the liberation of sentient beings. 'Good man! The various karmas performed by Bodhisattva Mahasattvas are the most excellent among the karmas of ordinary beings and those of the two vehicles. Why? Because the nature of sentient beings' karma is inverted, the karma of the two vehicles has limits, while the karma of Bodhisattvas is limitless and immeasurable. Therefore, Bodhisattvas surpass all Sravakas and Pratyekabuddhas.' At that time, Dharani-isvara-raja Bodhisattva (Bodhisattva King of Dharani Mastery), having heard this Dharma, felt immeasurable joy and elation in his heart, and said to the Buddha: 'World Honored One! How marvelous, how extraordinary! It is wonderful that you have spoken such inconceivable teachings. The Tathagata has already spoken here about the Bodhisattva's jeweled adornments, the Bodhisattva's light, the Bodhisattva's great compassion, and the Bodhisattva's good karma. I wish you would explain how the Tathagata observes sentient beings and gives rise to great compassion? What is compassion? What are the actions of compassion? What are its characteristics? What are its causes and conditions? What is Buddha karma? What are the actions of Buddha karma? What are its characteristics? What are its causes and conditions? Excellent, World Honored One! You are the all-knowing one, I wish you would extensively explain the Tathagata's karma.' The Buddha said: 'Excellent, excellent! Good man! Now listen carefully and contemplate well, and I will explain it to you in detail.' 'Good man! All the great compassion of all Tathagatas does not arise or cease. Why? Because it is constant and unchanging, throughout immeasurable kalpas.'

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修集得故，是故大悲不行不轉，不修不捨亦能為於一切眾生。

「善男子！一切諸佛所有大悲，無量無邊其心平等，從久遠來無量舌力不能宣說。

「善男子！如來、世尊，未嘗遠離如是大悲，無上菩提及與大悲，如是二法等無差別。如來所得無上菩提無根無住，根名我見，住名四顛倒，如來、世尊知根知住，是故菩提無根無住。一切眾生皆悉無有無根無住，欲施眾生無根無住起大悲心，如來於此欲令知故演說正法。

「善男子！夫菩提者清凈寂靜。云何為凈？云何寂靜？凈名為內，寂靜名外；內名眼空，空名無我、無有我所。何以故？性是一故，乃至意亦如是。何以故？性是一故，知眼空已，不著於色不著色心，是名寂靜；乃至意法亦復如是。一切眾生不知菩提清凈寂靜，如來於此而起大悲，演說正法為令知故。

「善男子！一切眾生心性本凈，性本凈者，煩惱諸結不能染著，猶若虛空不可玷汙，心性、空性等無有二。眾生不知心性凈故，為欲煩惱之所繫縛，如來於此而起大悲，演說正法欲令知故。

「善男子！夫菩提者不取不捨。云何不取？如來不見一切諸法此岸、彼岸。何以故？一切諸法離此彼故。如來、世尊如實知之，是名不取。云何不捨？一切眾生不知法界，如來教令了了

【現代漢語翻譯】 現代漢語譯本：由於修習和積累的緣故，所以大悲不會停止或轉變，不修習也不捨棄，也能為一切眾生服務。 『善男子！一切諸佛所擁有的大悲，無量無邊，其心平等，從久遠以來，即使有無量的舌頭也無法完全宣說。』 『善男子！如來、世尊，從未曾遠離這樣的大悲，無上菩提（指最高的覺悟）和大悲，這二者是等同沒有差別的。如來所獲得的無上菩提沒有根基也沒有住處，根基指的是我見（執著于自我的觀點），住處指的是四顛倒（對無常、苦、無我、不凈的錯誤認知），如來、世尊知道根基和住處，所以菩提沒有根基也沒有住處。一切眾生都執著于有根基和住處，想要給予眾生無根無住的境界，從而生起大悲心，如來爲了讓眾生了解這個道理，所以宣說正法。』 『善男子！菩提是清凈寂靜的。什麼是清凈？什麼是寂靜？清凈指的是內在，寂靜指的是外在；內在指的是眼空（眼睛所見為空），空指的是無我、沒有我所（不執著于自我和屬於自我的事物）。為什麼呢？因為它們的本性是一樣的，乃至意（意識）也是如此。為什麼呢？因為它們的本性是一樣的，知道眼睛是空性之後，就不會執著於色（物質）和色心（對物質的執著），這叫做寂靜；乃至意和法（意識和概念）也是如此。一切眾生不知道菩提的清凈寂靜，如來因此而生起大悲，宣說正法是爲了讓他們瞭解。』 『善男子！一切眾生的心性本來是清凈的，心性本來清凈，煩惱和各種束縛都不能污染它，就像虛空一樣無法被沾染污垢，心性和空性是等同沒有差別的。眾生不知道心性的清凈，所以被煩惱所束縛，如來因此而生起大悲，宣說正法是爲了讓他們瞭解。』 『善男子！菩提是不取也不捨的。什麼是不取？如來不認為一切諸法有此岸和彼岸。為什麼呢？因為一切諸法都遠離此岸和彼岸。如來、世尊如實地知道這一點，這叫做不取。什麼是不捨？一切眾生不知道法界（宇宙萬法的真實本質），如來教導他們去了解。』

【English Translation】 English version: Because of cultivation and accumulation, therefore great compassion does not cease or change; without cultivation or abandonment, it can also serve all sentient beings. 'Good man! The great compassion possessed by all Buddhas is immeasurable and boundless, their minds are equal, and from a long time ago, even with countless tongues, it cannot be fully expressed.' 'Good man! The Tathagata, the World Honored One, has never been separated from such great compassion. Supreme Bodhi (referring to the highest enlightenment) and great compassion are equal and without difference. The Supreme Bodhi obtained by the Tathagata has no root and no dwelling place. Root refers to the view of self (clinging to the idea of self), and dwelling place refers to the four inversions (misconceptions about impermanence, suffering, non-self, and impurity). The Tathagata, the World Honored One, knows the root and the dwelling place, therefore Bodhi has no root and no dwelling place. All sentient beings cling to having a root and a dwelling place. Wanting to give sentient beings the state of no root and no dwelling, thus arises great compassion. The Tathagata, in order to make sentient beings understand this principle, therefore expounds the Dharma.' 'Good man! Bodhi is pure and tranquil. What is purity? What is tranquility? Purity refers to the inner, and tranquility refers to the outer; the inner refers to the emptiness of the eye (what the eye sees is empty), and emptiness refers to non-self, having no self-possession (not clinging to self and things belonging to self). Why? Because their nature is the same, and even the mind (consciousness) is the same. Why? Because their nature is the same. Knowing that the eye is empty, one will not cling to form (matter) and the mind of form (attachment to matter), this is called tranquility; even the mind and dharma (consciousness and concepts) are the same. All sentient beings do not know the purity and tranquility of Bodhi, and the Tathagata therefore arises great compassion, expounding the Dharma in order to make them understand.' 'Good man! The nature of the minds of all sentient beings is originally pure. The nature of the mind is originally pure, so afflictions and various bonds cannot defile it, just like the void which cannot be stained by dirt. The nature of the mind and emptiness are equal and without difference. Sentient beings do not know the purity of the mind, so they are bound by afflictions. The Tathagata therefore arises great compassion, expounding the Dharma in order to make them understand.' 'Good man! Bodhi is neither grasping nor abandoning. What is not grasping? The Tathagata does not see that all dharmas have this shore and the other shore. Why? Because all dharmas are apart from this shore and the other shore. The Tathagata, the World Honored One, truly knows this, this is called not grasping. What is not abandoning? All sentient beings do not know the Dharma realm (the true nature of all phenomena in the universe), and the Tathagata teaches them to understand.'

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知故，是名不捨。如來於此而起大悲，演說正法為令眾生知是二法。

「善男子！夫菩提者無想無緣。云何無想？不見眼識乃至意識，不見色相乃至法相，於是法中不知不見故無取著，是名無緣。無想無緣是名聖行。云何聖行？所謂不行三界之行。善男子！如是不行名為聖行。一切聖人不行於行，眾生不行如是聖行，如來於此而起大悲，演說正法欲令知故。

「善男子！夫菩提者非是三世。非三世者名為三等，過去意、未來識、現在貪，是名三分。以能了了知三分故，意、識及貪無有住處。以是義故，不念過去、不求未來、不愛現在。若見三世悉平等者，是名正見。如來為令一切眾生得如是等平等正見，而起大悲演說正法。

「善男子！夫菩提者，無身無為。非眼識界乃至非意識界，是名無身。不生不滅、不盡不住、無有三相，是為無為。

「善男子！一切法性是名無性，若無性者則無有二，是故菩提無身無為。一切眾生不知菩提無身無為，如來為令了了知故，而起大悲演說正法。

「善男子！夫菩提者，無有分別、無有句義。云何分別？云何句義？無所住者名無分別，字不攝故名無句義；非有二故名無分別，不入法界名無句義；無動搖故名無分別，不變易故名無句義；不可說故名無

【現代漢語翻譯】 現代漢語譯本 明白了這個道理，就叫做不捨棄。如來因此生起大悲心，宣說正法，是爲了讓眾生明白這兩種法。

『善男子！所謂菩提（覺悟）是沒有思慮，沒有因緣的。為什麼說沒有思慮呢？因為不見眼識乃至意識，不見色相乃至法相，對於這些法既不知也不見，所以沒有執著，這就叫做沒有因緣。沒有思慮，沒有因緣，就叫做聖行。什麼是聖行呢？就是不進行三界（欲界、色界、無色界）的修行。善男子！像這樣不進行三界的修行就叫做聖行。一切聖人都不進行有為的修行，而眾生卻不進行這樣的聖行，如來因此生起大悲心，宣說正法，是爲了讓他們明白這個道理。

『善男子！所謂菩提不是三世（過去、現在、未來）的。不是三世就叫做三等，過去是意，未來是識，現在是貪，這叫做三分。因為能夠清楚地瞭解這三分，所以意、識和貪都沒有住處。因為這個道理，所以不思念過去，不追求未來，不貪愛現在。如果能看到三世都是平等的，這就叫做正見。如來爲了讓一切眾生得到這種平等的正見，而生起大悲心，宣說正法。

『善男子！所謂菩提，是沒有身體，沒有作為的。不是眼識界乃至不是意識界，這叫做沒有身體。不生不滅，不盡不住，沒有三相（生、住、滅），這就是沒有作為。

『善男子！一切法的本性叫做無性，如果無性，就沒有二元對立，所以菩提沒有身體，沒有作為。一切眾生不明白菩提沒有身體，沒有作為，如來爲了讓他們清楚地明白這個道理，而生起大悲心，宣說正法。

『善男子！所謂菩提，是沒有分別，沒有句義的。什麼是分別？什麼是句義？沒有住處叫做沒有分別，文字不能涵蓋叫做沒有句義；不是二元對立叫做沒有分別，不進入法界叫做沒有句義；沒有動搖叫做沒有分別，不改變叫做沒有句義；不可說叫做沒有分別，

【English Translation】 English version Knowing this, it is called not abandoning. The Tathagata, from this, arises great compassion, and expounds the true Dharma to enable sentient beings to understand these two dharmas.

'Good man! Bodhi (enlightenment) is without thought and without condition. Why is it without thought? Because one does not see eye-consciousness, nor even mind-consciousness, does not see form, nor even dharma-form. In these dharmas, not knowing and not seeing, therefore there is no attachment, this is called without condition. Without thought and without condition is called holy conduct. What is holy conduct? It is not engaging in the conduct of the three realms (desire realm, form realm, formless realm). Good man! Such non-engagement is called holy conduct. All sages do not engage in conduct, but sentient beings do not engage in such holy conduct. The Tathagata, from this, arises great compassion, and expounds the true Dharma to enable them to understand this.

'Good man! Bodhi is not of the three times (past, present, future). Not of the three times is called the three equalities. The past is intention, the future is consciousness, and the present is greed, these are called the three parts. Because one can clearly understand the three parts, intention, consciousness, and greed have no place to dwell. Because of this meaning, one does not think of the past, does not seek the future, and does not love the present. If one sees that the three times are all equal, this is called right view. The Tathagata, to enable all sentient beings to attain such equal right view, arises great compassion and expounds the true Dharma.

'Good man! Bodhi is without body and without action. It is not the realm of eye-consciousness, nor even the realm of mind-consciousness, this is called without body. Not arising, not ceasing, not ending, not abiding, without the three characteristics (arising, abiding, ceasing), this is called without action.

'Good man! The nature of all dharmas is called no-nature. If there is no-nature, then there is no duality, therefore Bodhi is without body and without action. All sentient beings do not understand that Bodhi is without body and without action. The Tathagata, to enable them to clearly understand this, arises great compassion and expounds the true Dharma.

'Good man! Bodhi is without discrimination and without meaning. What is discrimination? What is meaning? Not dwelling anywhere is called without discrimination, words cannot encompass it is called without meaning; not being dual is called without discrimination, not entering the dharma realm is called without meaning; not moving is called without discrimination, not changing is called without meaning; not being able to be spoken is called without

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句義，空故名無分別；無覺觀故名無分別，無相故名無句義；不發故名無分別，無愿故名無句義；知眾生界同於虛空名無分別，無眾生界名無句義；不生故名無分別，無宅故名無句義；不滅故名無分別，無為故名無句義；不行故名無分別，平等故名無句義；知平等故名無分別，寂靜故名無句義。眾生不知如是等義，如來為令了了知故，而起大悲演說正法。

「善男子！夫菩提者，不可以身得，不可以心得。何以故？身心如幻故。若能了知身心真實，是名菩提。為流佈故名為菩提，而其性相實不可說。

「善男子！夫菩提者，不可說身不可說心，不可說法不可說非法，不可說有不可說無，不可說實不可說空。何以故？性不可說故。菩提者無有住處，不可宣說，猶如虛空。為真實知一切諸法不可宣說，字中無法、法中無字，為流佈故故可宣說。一切凡夫不知真實，是故如來於此眾生而起大悲，演說正法為令知故。

「善男子！夫菩提者無取無緣。云何無取？云何無緣？知眼真實名為無取，知眼無境名為無緣；乃至知意真實名為無取，知意無境名為無緣。如來、世尊以如是義，知于菩提無取著故名為無取。無屋宅故名為無緣，眼識不住于彼色中名無屋宅，乃至意識亦復如是，一切眾生心無住處。如來、世

【現代漢語翻譯】 現代漢語譯本：意義，因為空性所以稱為無分別；因為沒有覺觀所以稱為無分別，因為沒有相所以稱為無意義；因為不生起所以稱為無分別，因為沒有願望所以稱為無意義；知道眾生界等同於虛空稱為無分別，沒有眾生界稱為無意義；因為不生所以稱為無分別，沒有居所所以稱為無意義；因為不滅所以稱為無分別，因為無為所以稱為無意義；因為不行所以稱為無分別，因為平等所以稱為無意義；知道平等所以稱為無分別，因為寂靜所以稱為無意義。眾生不知道這些意義，如來爲了讓他們完全瞭解，所以生起大悲心演說正法。 『善男子！所謂菩提（覺悟），不可以身體得到，不可以心得到。為什麼呢？因為身心如同幻象。如果能夠了解身心的真實，這就叫做菩提。爲了流傳開來才稱為菩提，而它的自性實相是不可說的。 『善男子！所謂菩提，不可說身，不可說心，不可說法，不可說非法，不可說有，不可說無，不可說實，不可說空。為什麼呢？因為自性是不可說的。菩提沒有住處，不可宣說，如同虛空。爲了真實地知道一切諸法不可宣說，文字中沒有法，法中沒有文字，爲了流傳開來所以可以宣說。一切凡夫不知道真實，所以如來對這些眾生生起大悲心，演說正法是爲了讓他們知道。 『善男子！所謂菩提，沒有執取，沒有緣由。什麼是沒有執取？什麼是沒有緣由？知道眼睛的真實叫做沒有執取，知道眼睛沒有境界叫做沒有緣由；乃至知道意識的真實叫做沒有執取，知道意識沒有境界叫做沒有緣由。如來、世尊以這樣的意義，知道菩提沒有執著所以稱為沒有執取。沒有居所所以稱為沒有緣由，眼識不住在那個色中叫做沒有居所，乃至意識也是這樣，一切眾生心沒有住處。如來、世尊以這樣的意義，知道一切眾生心沒有住處，所以稱為沒有緣由。』

【English Translation】 English version: Meaning, because of emptiness it is called non-discrimination; because there is no perception it is called non-discrimination, because there is no form it is called without meaning; because it does not arise it is called non-discrimination, because there is no wish it is called without meaning; knowing the realm of sentient beings is the same as emptiness is called non-discrimination, there is no realm of sentient beings is called without meaning; because it does not arise it is called non-discrimination, there is no dwelling place it is called without meaning; because it does not cease it is called non-discrimination, because it is unconditioned it is called without meaning; because it does not act it is called non-discrimination, because it is equal it is called without meaning; knowing equality it is called non-discrimination, because it is tranquil it is called without meaning. Sentient beings do not know these meanings, the Tathagata, in order to make them fully understand, arises great compassion and expounds the true Dharma. 'Good man! The Bodhi (enlightenment) cannot be attained by the body, nor can it be attained by the mind. Why? Because the body and mind are like illusions. If one can understand the reality of the body and mind, this is called Bodhi. It is called Bodhi for the sake of propagation, but its true nature is inexpressible.' 'Good man! Bodhi cannot be said to be body, cannot be said to be mind, cannot be said to be Dharma, cannot be said to be non-Dharma, cannot be said to be existence, cannot be said to be non-existence, cannot be said to be reality, cannot be said to be emptiness. Why? Because its nature is inexpressible. Bodhi has no dwelling place, it cannot be declared, it is like empty space. In order to truly know that all dharmas are inexpressible, there is no Dharma in words, and no words in Dharma, it can be declared for the sake of propagation. All ordinary people do not know the truth, therefore the Tathagata arises great compassion for these sentient beings, and expounds the true Dharma to make them know.' 'Good man! Bodhi has no grasping and no cause. What is no grasping? What is no cause? Knowing the reality of the eye is called no grasping, knowing the eye has no object is called no cause; even knowing the reality of the mind is called no grasping, knowing the mind has no object is called no cause. The Tathagata, the World Honored One, with this meaning, knows that Bodhi has no attachment, therefore it is called no grasping. Having no dwelling place is called no cause, the eye consciousness does not dwell in that form is called no dwelling place, and so is the mind consciousness, all sentient beings' minds have no dwelling place. The Tathagata, the World Honored One, with this meaning, knows that all sentient beings' minds have no dwelling place, therefore it is called no cause.'

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尊如實而知心無住處，無住處者有四種：色、受、想、行。於是四法心無所住，是名心無住處，是故名為一切諸法悉無住處。如來、世尊如實知之，一切凡夫不能知故，如來於此而起大悲演說正法。

「善男子！夫菩提者名之為空，而菩提中無有空相，是故名空。一切法空，菩提亦爾。如來、世尊真實能知如是之空，是故如來名為知空。諸佛名覺一切諸法，而不覺知空中之空，亦能了知無上菩提，空及菩提即是一如，空與菩提是一非二。離空菩提別有法者，可得說二，以無二故名之為空。無名字故名之為空，無相貌故名之為空，無威儀故名之為空，無修行故名之為空，無言說故名之為空。

「善男子！第一義者謂無諸法。云何說空？善男子！譬如虛空無言無說，無言無說故，故名虛空。無言說中無有言說，是名為空。一切諸法亦復如是，無名字法說為名字，如是名字亦無住處。若名無住處，名下之法亦復如是。如來真實知如是法不生不滅，以真知故名得解脫。本無繫縛，云何說言名得解脫？是故如來無縛無解。如是等法，一切凡夫不能知見，如來於此而起大悲，演說正法為令知故。

「善男子！夫菩提者同於虛空，虛空之性不平不下，菩提亦爾。若法無性，不可說言有平有下。如來、世尊知一切法

【現代漢語翻譯】 現代漢語譯本：

如實地了知心沒有固定的住所，沒有住所的心有四種情況：色（物質）、受（感受）、想（思維）、行（意志）。這四種法心都不能停留，這叫做心無住所，所以說一切諸法都沒有固定的住所。如來、世尊如實地知道這一點，而一切凡夫不能知道，所以如來對此生起大悲心，演說正法。

『善男子！菩提（覺悟）的含義是空，但在菩提中沒有空的表象，所以稱為空。一切法都是空的，菩提也是如此。如來、世尊真實地知道這樣的空，所以如來被稱為知空。諸佛被稱為覺悟一切諸法，但不覺知空中的空，也能了知無上菩提，空和菩提是一樣的，空與菩提是一而不是二。如果離開空和菩提還有其他法，就可以說有二，因為沒有二所以稱為空。因為沒有名字所以稱為空，因為沒有相貌所以稱為空，因為沒有威儀所以稱為空，因為沒有修行所以稱為空，因為沒有言說所以稱為空。

『善男子！第一義諦是指沒有諸法。為什麼說空呢？善男子！譬如虛空沒有言語和說法，因為沒有言語和說法，所以稱為虛空。在沒有言說中沒有言說，這叫做空。一切諸法也是如此，沒有名字的法被說成名字，這樣的名字也沒有固定的住所。如果名字沒有固定的住所，名字之下的法也是如此。如來真實地知道這樣的法不生不滅，因為真知所以稱為得到解脫。本來就沒有束縛，為什麼說得到解脫呢？所以如來沒有束縛也沒有解脫。這樣的法，一切凡夫不能知道和看見，如來對此生起大悲心，演說正法是爲了讓他們知道。

『善男子！菩提如同虛空，虛空的性質不平不高，菩提也是如此。如果法沒有自性，就不能說有平有下。如來、世尊知道一切法 不生不滅，不垢不凈，不增不減，是故如來名為正覺。』

【English Translation】 English version:

Truly knowing that the mind has no fixed abode, the mind without abode has four aspects: rupa (form), vedana (feeling), samjna (perception), and samskara (mental formations). The mind does not dwell on these four dharmas, and this is called the mind without abode. Therefore, it is said that all dharmas have no fixed abode. The Tathagata (the thus-gone one), the World Honored One, truly knows this, but all ordinary beings cannot know it. Therefore, the Tathagata arises with great compassion and expounds the true Dharma.

'Good man! The meaning of Bodhi (enlightenment) is emptiness, but there is no appearance of emptiness in Bodhi, so it is called emptiness. All dharmas are empty, and so is Bodhi. The Tathagata, the World Honored One, truly knows such emptiness, so the Tathagata is called the one who knows emptiness. The Buddhas are called those who are enlightened to all dharmas, but they do not perceive the emptiness within emptiness. They also understand the unsurpassed Bodhi. Emptiness and Bodhi are the same, emptiness and Bodhi are one and not two. If there were another dharma apart from emptiness and Bodhi, it could be said that there are two. Because there is no duality, it is called emptiness. Because there is no name, it is called emptiness. Because there is no appearance, it is called emptiness. Because there is no dignified conduct, it is called emptiness. Because there is no practice, it is called emptiness. Because there is no speech, it is called emptiness.

'Good man! The ultimate truth is that there are no dharmas. Why speak of emptiness? Good man! For example, space has no words or speech. Because there are no words or speech, it is called space. In the absence of speech, there is no speech, and this is called emptiness. All dharmas are also like this. A dharma without a name is called a name, and such a name has no fixed abode. If a name has no fixed abode, then the dharma under the name is also like this. The Tathagata truly knows that such dharmas neither arise nor cease. Because of this true knowledge, it is said that liberation is attained. There was originally no bondage, so why speak of attaining liberation? Therefore, the Tathagata has neither bondage nor liberation. Such dharmas cannot be known or seen by all ordinary beings. Therefore, the Tathagata arises with great compassion and expounds the true Dharma to enable them to know.

'Good man! Bodhi is like space. The nature of space is neither flat nor low, and so is Bodhi. If a dharma has no self-nature, it cannot be said to be flat or low. The Tathagata, the World Honored One, knows all dharmas neither arise nor cease, neither defiled nor pure, neither increase nor decrease. Therefore, the Tathagata is called the Rightly Enlightened One.'

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無平無下，乃至微塵不作平下。若法有性即如實智，如實智者，知一切法本無今有、已有還無，出時滅時無所繫屬，從緣而出、從緣而滅，以是義故名之為道。斷是道故名為菩提。凡夫眾生不知如是真實道故，如來於此而起大悲，宣說正法為令知故。

「善男子！夫菩提者名真實句，真實句者即是菩提，色亦如是，如是二句等無差別。受、想、行、識、地、水、火、風、眼界、色界、眼識界，乃至意界、法界、意識界，亦復如是，名法流佈。真實覺知如是陰入界法無有顛倒，不顛倒者，知過去法不生不滅、未來之法不生不滅、現在之法亦不生不滅，如是知已，名不顛倒、名真實句。真實句者，如一法，一切法亦如是；如一切法，一法亦如是。是真實句凡夫不知，如來於此而起大悲，演說正法為令知故。

「善男子！夫菩提者非內非外。云何為內？云何為外？非內者無所造作，非外者無所覺知。內者謂作，外者謂相。菩提之體非作非相，是故名為非內非外。又非內者，非身口意業，非外者，非三業緣。非內者，無相解脫門，非外者，空解脫門。如是等義凡夫不知，如來於此而起大悲，演說正法為令知故。

「善男子！夫菩提者無漏無取。云何無漏？云何無取？無漏者遠離四流。四流者：欲流、有流、

【現代漢語翻譯】 現代漢語譯本 沒有高低之分，乃至微小的塵埃也不存在高低之別。如果法有自性，那就是如實智（如實的智慧），如實智就是知道一切法本來沒有，現在才有，已經有的還會消失，出現時和消失時都不依附於任何事物，從因緣而生，從因緣而滅。因為這個道理，所以稱為道。斷絕這個道就稱為菩提（覺悟）。凡夫眾生不知道這樣的真實之道，所以如來（佛陀）對此生起大悲心，宣說正法是爲了讓他們知道。 『善男子！菩提（覺悟）的意思是真實之語，真實之語就是菩提，色（物質）也是這樣，這兩句話等同沒有差別。受（感受）、想（思維）、行（意志）、識（意識）、地（地大）、水（水大）、火（火大）、風（風大）、眼界（眼根的範圍）、**（此處原文缺失，應為耳界）、眼識界（眼識的範圍），乃至意界（意根的範圍）、法界（法塵的範圍）、意識界（意識的範圍），也是這樣，稱為法流佈。真實覺知這些陰（五蘊）、入（十二入）、界（十八界）的法沒有顛倒，不顛倒就是知道過去法不生不滅，未來法不生不滅，現在法也不生不滅。這樣知道后，就稱為不顛倒，稱為真實之語。真實之語，如一個法，一切法也是這樣；如一切法，一個法也是這樣。這個真實之語凡夫不知道，如來對此生起大悲心，演說正法是爲了讓他們知道。 『善男子！菩提（覺悟）不是內在的也不是外在的。什麼是內在？什麼是外在？不是內在的，就是沒有造作；不是外在的，就是沒有覺知。內在是指造作，外在是指現象。菩提的本體不是造作也不是現象，所以稱為非內非外。又，非內在的，不是身口意三業；非外在的，不是三業的因緣。非內在的，是無相解脫門；非外在的，是空解脫門。這些道理凡夫不知道，如來對此生起大悲心，演說正法是爲了讓他們知道。 『善男子！菩提（覺悟）是無漏無取的。什麼是無漏？什麼是無取？無漏就是遠離四種流。四種流是：欲流（對慾望的執著）、有流（對存在的執著）、

【English Translation】 English version There is no high or low, not even the slightest dust particle has high or low. If a dharma has self-nature, that is true wisdom (wisdom of reality). True wisdom is knowing that all dharmas originally did not exist, now they do, and what exists will disappear. When they arise and cease, they are not attached to anything. They arise from conditions and cease from conditions. Because of this principle, it is called the path. Cutting off this path is called Bodhi (enlightenment). Ordinary beings do not know this true path, so the Tathagata (Buddha) arises great compassion for this and proclaims the true Dharma to make them know. 'Good man! Bodhi (enlightenment) means the true statement, and the true statement is Bodhi. Form (matter) is also like this. These two statements are equal and without difference. Sensation (feeling), perception (thinking), volition (will), consciousness (awareness), earth element, water element, fire element, wind element, eye realm, **(missing in original text, should be ear realm), eye consciousness realm, and even mind realm, dharma realm, and mind consciousness realm, are also like this, called the flow of dharma. Truly knowing that these skandhas (five aggregates), entrances (twelve entrances), and realms (eighteen realms) are not inverted, not inverted is knowing that past dharmas neither arise nor cease, future dharmas neither arise nor cease, and present dharmas also neither arise nor cease. Knowing this, it is called not inverted, called the true statement. The true statement, like one dharma, all dharmas are also like this; like all dharmas, one dharma is also like this. Ordinary beings do not know this true statement, so the Tathagata arises great compassion for this and proclaims the true Dharma to make them know. 'Good man! Bodhi (enlightenment) is neither internal nor external. What is internal? What is external? Not internal means there is no creation; not external means there is no awareness. Internal refers to creation, external refers to phenomena. The essence of Bodhi is neither creation nor phenomena, so it is called neither internal nor external. Also, not internal means it is not the three karmas of body, speech, and mind; not external means it is not the conditions of the three karmas. Not internal is the door of liberation without characteristics; not external is the door of emptiness liberation. Ordinary beings do not know these principles, so the Tathagata arises great compassion for this and proclaims the true Dharma to make them know. 'Good man! Bodhi (enlightenment) is without outflows and without grasping. What is without outflows? What is without grasping? Without outflows means being away from the four flows. The four flows are: the flow of desire (attachment to desires), the flow of existence (attachment to existence),

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無明流、見流。無取者遠離四取。四取者：欲取、有取、見取、戒取。而諸眾生無明所覆行於四取，以渴愛故作我我所。如來了知我取根本，是故我凈，我凈故能凈眾生。我凈者，則不覺知一切諸法，亦不思惟一切非法，不起無明，不起無明因緣故，不起十二因緣有。十二因緣有不起故則不生，不生故入決定聚，入決定聚者名爲了義。了義者名第一義，第一義者名無眾生，無眾生義者名不可說，不可說義者即十二因緣義，十二因緣義者即是法義，法義者即是如來。以是義故我經中說：『若有得見十二因緣則為見法，見法者為見如來。』見如來者即無所見。所見是邪，夫邪見者謂想數法。如來無想亦無想數，以是義故，見如來者為無所見。若見如來無想、無作、無知、無覺，是名真實見於如來。如來亦爾，覺知一切諸法平等，如法界無取。一切凡夫不能覺知，如來於此而起大悲，演說正法為令知故。

「善男子！夫菩提者，清凈寂靜光明無諍。云何為凈？云何寂靜？云何光明？云何無諍？不雜煩惱名之為凈，空解脫門名之寂靜，無相、無愿名為光明，無生無滅名為無諍。又無生者名之為凈，無滅者名為寂靜，無取者名光明，不出者名無諍。性名為凈，無諸煩惱名為寂靜、光明、無諍。法界名凈，真實之性名曰寂靜

【現代漢語翻譯】 現代漢語譯本：無明之流、見解之流。沒有執取的人遠離四種執取。四種執取是：欲取（對慾望的執取）、有取（對存在的執取）、見取（對見解的執取）、戒取（對戒律的執取）。而眾生被無明所覆蓋，行於四種執取，因為渴愛的緣故，產生『我』和『我所』的觀念。如來了知『我取』的根本，因此是清凈的，因為清凈所以能夠凈化眾生。所謂清凈，就是不覺知一切諸法，也不思惟一切非法，不起無明，不起無明因緣，所以不起十二因緣的有。十二因緣的有不起，就不會生，不生就進入決定聚（指證悟的群體），進入決定聚就稱爲了義（究竟的意義）。了義稱為第一義（最高的意義），第一義稱為無眾生，無眾生義稱為不可說，不可說義就是十二因緣的意義，十二因緣的意義就是法義，法義就是如來。因為這個意義，我的經典中說：『如果有人能見到十二因緣，就是見到了法，見到法就是見到了如來。』見到如來就是無所見。所見是邪見，邪見是指想數法（通過思維和概念來理解的法）。如來沒有想，也沒有想數，因為這個意義，見到如來就是無所見。如果見到如來無想、無作、無知、無覺，這才是真正見到了如來。如來也是這樣，覺知一切諸法平等，如法界一樣沒有執取。一切凡夫不能覺知，如來因此而生起大悲，演說正法是爲了讓他們知道。 善男子！菩提是清凈、寂靜、光明、無諍的。什麼是清凈？什麼是寂靜？什麼是光明？什麼是無諍？不雜染煩惱稱為清凈，空解脫門稱為寂靜，無相、無愿稱為光明，無生無滅稱為無諍。又，無生稱為清凈，無滅稱為寂靜，無取稱為光明，不出稱為無諍。自性稱為清凈，沒有各種煩惱稱為寂靜、光明、無諍。法界稱為清凈，真實之性稱為寂靜。

【English Translation】 English version: The flow of ignorance, the flow of views. Those without grasping are far from the four graspings. The four graspings are: grasping for desire (kama-upadana), grasping for existence (bhava-upadana), grasping for views (ditthi-upadana), and grasping for rites and rituals (silabbata-upadana). And beings, covered by ignorance, engage in these four graspings, and due to craving, they create the concepts of 'I' and 'mine'. The Tathagata understands the root of 'I-grasping', therefore is pure, and because of this purity, is able to purify beings. Being pure means not being aware of all dharmas, nor contemplating all non-dharmas, not arising ignorance, and because of not arising the cause of ignorance, not arising the twelve links of dependent origination. Because the twelve links of dependent origination do not arise, there is no birth, and no birth means entering the determined group (those who have attained enlightenment), entering the determined group is called the ultimate meaning (paramartha). The ultimate meaning is called the first meaning (prathamartha), the first meaning is called no beings, the meaning of no beings is called inexpressible, the meaning of inexpressible is the meaning of the twelve links of dependent origination, the meaning of the twelve links of dependent origination is the meaning of Dharma, the meaning of Dharma is the Tathagata. Because of this meaning, it is said in my sutras: 'If one sees the twelve links of dependent origination, one sees the Dharma, and seeing the Dharma is seeing the Tathagata.' Seeing the Tathagata is seeing nothing. What is seen is wrong, and wrong views are those that think of conceptualized dharmas. The Tathagata has no thought, nor conceptualized thought, because of this meaning, seeing the Tathagata is seeing nothing. If one sees the Tathagata as without thought, without action, without knowledge, without awareness, this is truly seeing the Tathagata. The Tathagata is also like this, aware that all dharmas are equal, like the Dharma realm without grasping. All ordinary beings are unable to be aware of this, and the Tathagata, out of great compassion, expounds the true Dharma to make them understand. Good man! Bodhi is pure, tranquil, luminous, and without conflict. What is purity? What is tranquility? What is luminosity? What is without conflict? Not being mixed with afflictions is called purity, the door of emptiness liberation is called tranquility, without characteristics and without wishes is called luminosity, without arising and without ceasing is called without conflict. Furthermore, without arising is called purity, without ceasing is called tranquility, without grasping is called luminosity, and without going forth is called without conflict. Self-nature is called purity, without various afflictions is called tranquility, luminosity, and without conflict. The Dharma realm is called purity, and the true nature is called tranquility.

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、光明、無諍。虛空之性名之曰凈，無分別法界名曰寂靜、光明、無諍。內外清凈名之為凈，于內外法不取不著，名為寂靜、光明、無諍。真知五陰名之為凈，真實知界名為寂靜、光明，遠離諸入名為無諍。見過去盡名之為凈，見未來不生名為寂靜，見現在法住於法界無有動轉，名光明、無諍。清凈、寂靜、光明、無諍，如是四法等入一界一法一句，如是三法即是涅槃。遠煩惱故名之為凈，畢竟凈故名曰寂靜，無闇冥故名曰光明，不可說故名為無諍，以是故言釋迦如來默無所說。

「善男子！夫菩提者即是虛空，虛空者名之為法。如法，眾生亦爾；如眾生，福田亦爾；如福田，涅槃亦爾。以是義故，一切諸法同於涅槃。如來能覺如是法界，是故名佛。修集具足清凈、寂靜、光明、無諍如是四句，名之為佛。如來能知善方便故，初得菩提默然而住，無所宣說待梵王請。爾時，尸棄梵王與六萬八千諸梵天人來至我所，頭面作禮，合掌而言：『唯愿，如來！為諸眾生轉正法輪。』而說偈曰：

「『如來法離凈寂靜，　　大光無礙無有諍， 　　無字無聲亦無說，　　真實覺知如法界。 　　佛為眾生無量劫，　　苦行受持世間戒， 　　為悟無明睡眾生，　　久行放逸迷實義。 　　又此會中無量眾，　　于無量佛

【現代漢語翻譯】 現代漢語譯本：虛空的本性被稱為清凈，沒有分別的法界被稱為寂靜、光明、無諍。內外清凈稱為清凈，對於內外之法不執取不著，稱為寂靜、光明、無諍。真實瞭解五陰（色、受、想、行、識五種構成身心的要素）稱為清凈，真實瞭解界（地、水、火、風、空、識六種構成世界的要素）稱為寂靜、光明，遠離諸入（眼、耳、鼻、舌、身、意六種感覺器官）稱為無諍。見到過去已滅稱為清凈，見到未來不生稱為寂靜，見到現在之法安住於法界而不動轉，稱為光明、無諍。清凈、寂靜、光明、無諍，這四種法平等地進入一個界、一個法、一句話，這三種法就是涅槃。遠離煩惱所以稱為清凈，畢竟清凈所以稱為寂靜，沒有黑暗所以稱為光明，不可言說所以稱為無諍，因此說釋迦如來沉默不語。 善男子！菩提（覺悟）就是虛空，虛空稱為法。如法，眾生也是如此；如眾生，福田（指能產生福報的場所或對象，如佛、僧）也是如此；如福田，涅槃（解脫）也是如此。因為這個道理，一切諸法都等同於涅槃。如來能夠覺悟這樣的法界，所以稱為佛。修習圓滿清凈、寂靜、光明、無諍這四句話，稱為佛。如來因為知道善巧方便，最初證得菩提時保持沉默，沒有宣說，等待梵天王請求。當時，尸棄梵王（梵天界的一位統治者）與六萬八千位梵天人來到我這裡，頂禮膜拜，合掌說道：『唯愿，如來！為眾生轉動正法輪（佛法的教義）。』並說了偈頌： 『如來的法遠離清凈和寂靜，大光明無礙無有諍，沒有文字沒有聲音也沒有言說，真實覺知如同法界。佛陀爲了眾生在無量劫中，苦行受持世間的戒律，爲了覺悟無明沉睡的眾生，長期放縱迷失了真實的意義。又在這個法會中有無量眾生，在無量佛

【English Translation】 English version: The nature of emptiness is called purity; the realm of dharma without discrimination is called tranquility, light, and non-contention. Inner and outer purity is called purity; not grasping or clinging to inner and outer dharmas is called tranquility, light, and non-contention. True understanding of the five skandhas (form, feeling, perception, mental formations, and consciousness) is called purity; true understanding of the realms (earth, water, fire, wind, space, and consciousness) is called tranquility and light; being apart from the entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind) is called non-contention. Seeing the past as extinguished is called purity; seeing the future as unborn is called tranquility; seeing the present dharma abiding in the dharma realm without movement is called light and non-contention. Purity, tranquility, light, and non-contention—these four dharmas equally enter one realm, one dharma, one phrase; these three dharmas are nirvana. Being far from afflictions is called purity; being ultimately pure is called tranquility; having no darkness is called light; being inexpressible is called non-contention. Therefore, it is said that Shakyamuni Tathagata remained silent and said nothing. Good man! Bodhi (enlightenment) is emptiness; emptiness is called dharma. As with dharma, so are sentient beings; as with sentient beings, so is the field of merit (referring to places or objects that generate merit, such as the Buddha or Sangha); as with the field of merit, so is nirvana (liberation). Because of this principle, all dharmas are equal to nirvana. The Tathagata is able to awaken to such a dharma realm, therefore he is called Buddha. Cultivating and perfecting the four phrases of purity, tranquility, light, and non-contention is called being a Buddha. Because the Tathagata knows skillful means, he remained silent when he first attained bodhi, not proclaiming it, waiting for the request of Brahma. At that time, Brahma Shikhin (a ruler of the Brahma realm) and sixty-eight thousand Brahma beings came to me, bowed their heads in reverence, and said with palms joined: 『We beseech you, Tathagata! To turn the wheel of the true dharma (the teachings of Buddhism) for all sentient beings.』 And they spoke in verse: 『The Tathagata』s dharma is apart from purity and tranquility, great light is unobstructed and without contention, there are no words, no sounds, and no speech, true awareness is like the dharma realm. The Buddha, for the sake of sentient beings, in countless kalpas, practiced asceticism and upheld the precepts of the world, to awaken sentient beings who are asleep in ignorance, who have long indulged and lost the true meaning. And in this assembly, there are countless beings, in countless Buddhas』

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積善根， 　　能解甚深真實義，　　唯愿轉于無上輪。 　　此眾已調一切魔，　　欲令開闡甘露門， 　　如來號為真導師，　　示闇眾生無上道。 　　如來雖有大慈悲，　　憐愍眾生如一子， 　　我今勸請法應爾，　　愿轉無上正法輪。 　　如往三佛轉法輪，　　唯愿如來亦復爾， 　　畢竟導師無退轉，　　示暗眾生一真道。 　　如雨潤長諸草木，　　令諸眾生除熱渴， 　　佛施法雨于眾生，　　為得無上無異果。 　　如來初生髮誓言，　　我當救彼苦眾生， 　　眾生渴仰甘露味，　　愿大施主施法雨。』

「爾時，世尊既受請已，往波羅奈鹿野林中仙人住處，轉正法輪。如是法輪，諸天魔梵及余沙門、婆羅門等所不能轉。爾時，世尊說四諦時，憍陳如比丘得法眼凈，其聲遍聞三千大千世界。」

爾時，世尊說優陀那：

「甚深之義不可說，　　第一實義無聲字， 　憍陳比丘于諸法，　　獲得真實之知見， 　即是我往無量世，　　所得菩提今已得。

「如來轉是正法輪時，無量眾生悉得調伏，示現如是大悲神通。眾生見已，阿僧祇人發阿耨多羅三藐三菩提心。

「善男子！如來如是十六大悲，悉為眾生而修起之。如來以是悲因緣故，為一一眾生，于恒河沙劫大

【現代漢語翻譯】 現代漢語譯本 積累善的根基， 能夠理解極其深奧真實的意義，只希望您能轉動無上的法輪。 這裡的眾人已經調伏了一切魔障，想要開啟甘露之門， 如來被稱為真正的導師，為迷茫的眾生指引無上的道路。 如來雖然有偉大的慈悲心，憐憫眾生如同自己的孩子， 我現在勸請您說法也是應該的，希望您能轉動無上的正法輪。 如同過去三佛轉動法輪一樣，只希望如來您也能如此， 畢竟導師是不會退轉的，為迷茫的眾生指引唯一的真理之路。 如同雨水滋潤生長各種草木，使眾生消除熱惱和乾渴， 佛陀將佛法如雨般施予眾生，是爲了讓他們獲得無上無別的果位。 如來初生時就發誓說，我應當救度那些受苦的眾生， 眾生渴望甘露的滋味，希望偉大的施主能降下佛法的甘露之雨。

『那時，世尊接受了請求后，前往波羅奈（Varanasi）鹿野苑（Mrigadava）的仙人居住處，轉動正法輪。這樣的法輪，諸天、魔、梵以及其他的沙門（Sramana）、婆羅門（Brahmana）等都無法轉動。那時，世尊宣說四諦（catvāri āryasatyāni）時，憍陳如（Kauṇḍinya）比丘獲得了法眼凈（dharma-cakṣus），他的聲音傳遍了三千大千世界。』

那時，世尊說了優陀那（udāna）：

『甚深的意義無法用言語表達，第一真實的意義沒有聲音和文字， 憍陳如比丘對於諸法，獲得了真實的知見， 這就是我過去無量世以來，所獲得的菩提（bodhi），現在已經得到了。』

『如來轉動這正法輪時，無量眾生都得到了調伏，展現出如此偉大的慈悲神通。眾生看到后，無數人發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi）。』

『善男子！如來這樣的十六大悲，都是爲了眾生而修習發起的。如來因為這樣的悲心因緣，爲了每一個眾生，在恒河沙劫（gaṅgā-nadī-vālukā）的大劫中，

【English Translation】 English version Accumulating roots of goodness, Able to understand the profound and true meaning, we only wish you to turn the unsurpassed wheel. This assembly has already subdued all demons, desiring to open the gate of nectar, The Tathagata is called the true guide, showing the unsurpassed path to beings in darkness. Although the Tathagata has great compassion, pitying beings like his own child, I now urge you to preach the Dharma, as it should be, wishing you to turn the unsurpassed wheel of Dharma. Just as the three Buddhas of the past turned the wheel of Dharma, we only wish the Tathagata would do the same, After all, the guide will not retreat, showing the one true path to beings in darkness. Like rain nourishing and growing all plants and trees, causing beings to eliminate heat and thirst, The Buddha bestows the Dharma like rain upon beings, in order to obtain the unsurpassed and unique fruit. When the Tathagata was first born, he vowed, 'I shall save those suffering beings,' Beings thirst for the taste of nectar, we wish the great benefactor to bestow the rain of Dharma.'

'At that time, the World Honored One, having accepted the request, went to the dwelling place of the ascetics in the Deer Park (Mrigadava) of Varanasi (Benares), and turned the wheel of the true Dharma. Such a wheel of Dharma could not be turned by gods, demons, Brahma, or other Sramanas (ascetics) and Brahmanas (priests). At that time, when the World Honored One spoke of the Four Noble Truths (catvāri āryasatyāni), the Bhikkhu (monk) Kauṇḍinya attained the pure Dharma Eye (dharma-cakṣus), and his voice was heard throughout the three thousand great thousand worlds.'

At that time, the World Honored One spoke an Udana (solemn utterance):

'The profound meaning cannot be spoken, the first true meaning has no sound or words, The Bhikkhu Kauṇḍinya, regarding all dharmas, has obtained true knowledge and insight, This is the Bodhi (enlightenment) that I have obtained in countless past lives, and now I have attained it.'

'When the Tathagata turned this wheel of the true Dharma, countless beings were subdued, manifesting such great compassion and spiritual powers. Upon seeing this, countless beings generated the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).'

'Good man! The Tathagata's sixteen great compassions are all cultivated and arisen for the sake of beings. Because of this cause of compassion, the Tathagata, for each and every being, in great kalpas (aeons) like the sands of the Ganges River (gaṅgā-nadī-vālukā),'

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地獄中，受諸苦惱心不悔退，而其悲心亦無損減，以是義故，如來大悲不可思議。

「善男子！聲聞人悲猶如畫皮，菩薩大悲猶如破肉，如來大悲破骨徹髓；聲聞之悲贊佛所知，菩薩大悲勸他令行，如來大悲授人阿耨多羅三藐三菩提記；聲聞悲心為慈因緣，菩薩大悲為調眾生，如來大悲為畢竟度；聲聞悲心因粗苦生，菩薩大悲因離苦生，如來大悲因斷一切因緣而生。

「善男子！如來修集如是大悲，若為一人住經一劫百劫千劫萬劫，至無量劫終不畢竟入于涅槃。善男子！如來大悲成就如是無量功德。◎

「善男子！乃往過去無量無邊阿僧祇劫，時世有佛號栴檀窟，界名大香劫名上香。爾時世尊於三百三十二萬劫中，常以正法教諸聲聞。時佛身上一一毛孔所出香氣，遍滿三千大千世界。爾時此界無有臭穢名，所有草木山河之屬悉栴檀香，眾生身香亦復如是，一切無有身口意惡，諸佛弟子聞此香已即得四禪。

「爾時，乃有一萬諸佛次第興世，皆同一號，號栴檀窟，是故彼劫名曰上香。爾時如來作佛事已欲入涅槃，觀諸眾生誰未調者我當調之。爾時，如來以凈天眼見有一人在非有想非無想處，已於先佛種下上善根，定當因佛而得度脫，非因聲聞得解脫也。壽過八萬四千劫已，乃當下生來受五欲，

【現代漢語翻譯】 現代漢語譯本：在地獄中，即使遭受各種痛苦，他們的心也不會退縮，而且他們的悲心也不會減少。因為這個原因，如來的大悲是不可思議的。 善男子！聲聞（Shravaka，指聽聞佛陀教誨而修行的人）的悲心就像畫在皮上的圖案，菩薩（Bodhisattva，指發願要救度一切眾生的修行者）的大悲就像破開的肉，如來（Tathagata，佛的稱號）的大悲則深入骨髓；聲聞的悲心讚歎佛的智慧，菩薩的大悲勸導他人修行，如來的大悲則給予他人阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的授記；聲聞的悲心是慈愛的因緣，菩薩的大悲是爲了調伏眾生，如來的大悲是爲了究竟的解脫；聲聞的悲心因粗重的痛苦而生，菩薩的大悲因遠離痛苦而生，如來的大悲因斷絕一切因緣而生。 善男子！如來修集如此的大悲，即使爲了一個人住世一劫、百劫、千劫、萬劫，乃至無量劫，也終究不會進入涅槃（Nirvana，寂滅的境界）。善男子！如來的大悲成就瞭如此無量的功德。 善男子！在過去無量無邊的阿僧祇劫（Asamkhya kalpa，極長的時間單位）之前，當時的世界有一尊佛，號為栴檀窟（Chandana-kuta，檀香窟），所處的界名為大香，劫名為上香。那時，世尊在三百三十二萬劫中，常常用正法教導聲聞弟子。當時，佛身上每一個毛孔所散發出的香氣，都遍滿三千大千世界。那時，這個世界沒有污穢之名，所有的草木山河都散發著檀香，眾生的身香也是如此，一切都沒有身口意的惡行。諸佛的弟子聞到這種香氣后，立即就能得到四禪（Dhyana，禪定）。 那時，有一萬尊佛依次出世，都同一個名號，號為栴檀窟，所以那個劫被稱為上香。那時，如來完成佛事後，想要進入涅槃，觀察眾生，看誰還沒有被調伏，我應當去調伏他。那時，如來用清凈的天眼看到有一個人在非有想非無想處（Naivasamjnanasamjnayatana，四禪八定中的一種），已經在之前的佛那裡種下了上等的善根，必定會因為佛而得到解脫，而不是因為聲聞而得到解脫。他的壽命過了八萬四千劫后，才下生來享受五欲（五種慾望）。

【English Translation】 English version: In hell, even when suffering all kinds of torment, their minds do not retreat, and their compassion does not diminish. Because of this, the Tathagata's (Buddha's title) great compassion is inconceivable. Good man! The compassion of a Shravaka (one who practices by hearing the Buddha's teachings) is like a painting on skin, the great compassion of a Bodhisattva (one who vows to liberate all beings) is like flesh that has been broken open, and the great compassion of a Tathagata penetrates to the bone marrow; the compassion of a Shravaka praises the Buddha's wisdom, the great compassion of a Bodhisattva encourages others to practice, and the great compassion of a Tathagata bestows the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment); the compassion of a Shravaka is the cause of loving-kindness, the great compassion of a Bodhisattva is to tame sentient beings, and the great compassion of a Tathagata is for ultimate liberation; the compassion of a Shravaka arises from coarse suffering, the great compassion of a Bodhisattva arises from being free from suffering, and the great compassion of a Tathagata arises from severing all causes and conditions. Good man! The Tathagata cultivates such great compassion that even if he were to remain in the world for one kalpa (an eon), a hundred kalpas, a thousand kalpas, ten thousand kalpas, or even countless kalpas for the sake of one person, he would ultimately not enter Nirvana (the state of cessation). Good man! The Tathagata's great compassion accomplishes such immeasurable merits. Good man! In the immeasurable and boundless Asamkhya kalpas (an extremely long period of time) of the past, there was a Buddha in the world named Chandana-kuta (Sandalwood Cave), the realm was called Great Fragrance, and the kalpa was called Supreme Fragrance. At that time, the World Honored One (Buddha) constantly taught the Shravaka disciples with the Dharma (Buddhist teachings) for three million three hundred and twenty thousand kalpas. At that time, the fragrance emitted from every pore of the Buddha's body permeated the three thousand great thousand worlds. At that time, this world had no name of defilement, all the plants, trees, mountains, and rivers emitted sandalwood fragrance, and the body fragrance of sentient beings was also the same. There were no evil deeds of body, speech, or mind. When the Buddha's disciples smelled this fragrance, they immediately attained the four Dhyanas (meditative states). At that time, ten thousand Buddhas appeared in succession, all with the same name, Chandana-kuta, so that kalpa was called Supreme Fragrance. At that time, after the Tathagata had completed his Buddha work and was about to enter Nirvana, he observed sentient beings to see who had not yet been tamed, and that he should tame them. At that time, the Tathagata, with his pure heavenly eye, saw that there was a person in the realm of neither perception nor non-perception (Naivasamjnanasamjnayatana), who had already planted superior roots of goodness with the previous Buddhas, and would surely attain liberation because of a Buddha, and not because of a Shravaka. After his lifespan of eighty-four thousand kalpas had passed, he would descend to be born and experience the five desires.

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當得聞于大乘經典，發阿耨多羅三藐三菩提心安住不退。

「爾時，世尊以大悲故起大方便，告諸比丘：『我涅槃時到。』作是言已即便入于不悔三昧，示諸眾生令知涅槃。既知如來入涅槃已，令諸大眾廣設供養，正法住世滿足六十八萬四千歲。當爾之時，佛諸弟子乃至無有一人于正法所作邪法想。爾時世尊以定力故，八萬四千劫隱密此身不令眾見，過是劫已，彼人即下，生於人中大長者家。經八十年，彼佛即從三昧而起詣長者家。其家大小悉無見者，唯是童子獨得見之。

「爾時，世尊為令彼人於五欲中心生厭離，而為說法。彼人聞已，即得不退阿耨多羅三藐三菩提心，如來知已即為授記：『善男子！汝于來世過七萬二千阿僧祇百千劫，當得成於阿耨多羅三藐三菩提，號曰寶上。』如是音聲余無聞者，唯有一萬二千諸天同得聞之，聞已悉發阿耨多羅三藐三菩提心，俱作是言：『愿彼寶上成佛之時，我等當於是佛法中咨受正法而為弟子。』爾時，如來知是事已復與授記：『寶上如來成作佛時，汝等當作受法弟子，彼佛亦當授汝阿耨多羅三藐三菩提記。』時栴檀窟佛授彼記已，爾乃畢竟入于涅槃，一切諸天大設供養。

「善男子！如來具足如是大悲，非諸聲聞緣覺所知。善男子！爾時彼佛不斷佛種，

【現代漢語翻譯】 現代漢語譯本 當聽到大乘經典時，發起阿耨多羅三藐三菩提心（無上正等正覺之心），安住而不退轉。

那時，世尊以大慈悲的緣故，運用大方便，告訴眾比丘：『我涅槃（佛教指修行者死亡）的時間到了。』說完這話，就進入不悔三昧（一種禪定狀態），向眾生展示涅槃。當知道如來（佛的稱號）已經入涅槃后，讓大眾廣設供養，正法住世滿足六十八萬四千歲。在那時，佛的所有弟子，甚至沒有一個人對正法產生邪念。那時，世尊以禪定之力，在八萬四千劫的時間裡隱藏自己的身體，不讓眾人看見。過了這些劫后，他便降生到人間一個大長者家中。經過八十年，那位佛從三昧中起身，來到長者家。長者家中的大小都看不見他，只有那個童子能夠看見。

那時，世尊爲了讓那個人對五欲（色、聲、香、味、觸）產生厭離之心，而為他說法。那個人聽了之後，立即獲得了不退轉的阿耨多羅三藐三菩提心。如來知道后，就為他授記：『善男子！你將來在過七萬二千阿僧祇（佛教時間單位，意為無數）百千劫后，將成就阿耨多羅三藐三菩提，號為寶上。』這樣的聲音其他人沒有聽到，只有一萬二千諸天同時聽到了，聽后都發起了阿耨多羅三藐三菩提心，一起說道：『愿那位寶上成佛之時，我們能在他的佛法中接受正法，成為他的弟子。』那時，如來知道這件事後，又為他們授記：『寶上如來成佛時，你們將成為接受佛法的弟子，那位佛也會為你們授阿耨多羅三藐三菩提記。』當時，栴檀窟佛（佛的稱號）授完記后，就最終進入涅槃，一切諸天都廣設供養。

善男子！如來具足如此大慈悲，不是那些聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人）所能瞭解的。善男子！那時，那位佛沒有斷絕佛種，

【English Translation】 English version Upon hearing the Mahayana scriptures, one generates the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and dwells without regression.

At that time, the World Honored One, out of great compassion, employed great skillful means and told the Bhikkhus (monks): 'The time for my Nirvana (the Buddhist concept of passing away) has come.' Having said this, he immediately entered the Samadhi (a state of meditative consciousness) of no regret, showing Nirvana to all beings. After knowing that the Tathagata (another name for the Buddha) had entered Nirvana, he had the assembly make extensive offerings, and the Dharma remained in the world for six hundred and eighty-four thousand years. At that time, none of the Buddha's disciples, not even one, had any evil thoughts about the Dharma. Then, the World Honored One, through the power of Samadhi, concealed his body for eighty-four thousand kalpas (an immense period of time), not allowing anyone to see him. After these kalpas had passed, he descended and was born into the family of a great elder. After eighty years, that Buddha arose from Samadhi and went to the elder's house. None of the people in the house, big or small, could see him, except for a young boy.

At that time, the World Honored One, in order to make that person develop a sense of aversion to the five desires (form, sound, smell, taste, and touch), taught him the Dharma. Upon hearing it, that person immediately attained the non-regressing mind of Anuttara-samyak-sambodhi. Knowing this, the Tathagata then gave him a prophecy: 'Good man! In the future, after seventy-two thousand Asankhyeya (an immeasurable number) hundred thousand kalpas, you will attain Anuttara-samyak-sambodhi and be named Treasure Supreme.' No one else heard this voice, except for twelve thousand Devas (gods) who heard it simultaneously. Upon hearing it, they all generated the mind of Anuttara-samyak-sambodhi and said together: 'When that Treasure Supreme becomes a Buddha, may we receive the Dharma from his teachings and become his disciples.' At that time, the Tathagata, knowing this, gave them another prophecy: 'When the Tathagata Treasure Supreme becomes a Buddha, you will become disciples who receive the Dharma, and that Buddha will also give you the prophecy of Anuttara-samyak-sambodhi.' Then, the Sandalwood Cave Buddha (a name for a Buddha) having given the prophecy, finally entered Nirvana, and all the Devas made extensive offerings.

Good man! The Tathagata is endowed with such great compassion, which is not known by the Sravakas (those who hear the teachings) and Pratyekabuddhas (those who attain enlightenment on their own). Good man! At that time, that Buddha did not cut off the lineage of the Buddha,

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若有眾生供養三寶，亦復如是。」

佛說如是大悲功德時，此會眾中有三恒沙等眾生髮阿耨多羅三藐三菩提心，半會大眾得成於忍，半中之半得具如是十六大悲，其餘半半得佛法忍。

爾時，一切諸天世人聞法歡喜，同聲讚歎：「善哉！善哉！◎甚奇！甚特！快說如是大悲法門。」

大方等大集經卷第二 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第三

北涼天竺三藏曇無讖于姑臧譯陀羅尼自在王菩薩品第二之三

「善男子！如來複有三十二業。何等三十二？

「善男子！如來能知是處非處。云何是處？云何非處？善男子！若有造作身口意惡，得受安樂，無有是處，是名非處；若有造作身口意善，受樂果者，斯有是處，是名是處。若習慳貪得大富者無有是處，修行惠施得大富者斯有是處；毀破禁戒得受天身無有是處，護持凈戒得受天身斯有是處；瞋恨之人得身端正無有是處，修集忍辱得身端正斯有是處；懈怠之人得大神通無有是處，勤修精進得大神通斯有是處；放心散亂得定地者無有是處，攝心不亂得定地者斯有是處；愚癡之人斷煩惱氣無有是處，修智之人斷煩惱氣斯有是處。若作五逆得無漏者無有是處，若無五逆得無漏者斯有是處；以

【現代漢語翻譯】 現代漢語譯本： 『如果有眾生供養佛、法、僧三寶（三寶：佛教的三個根本要素，即佛陀、佛法和僧伽），也是如此。』

佛陀宣說如此大悲功德時，此法會中有三恒河沙數（恒河沙數：形容數量極多）的眾生髮起了無上正等正覺（阿耨多羅三藐三菩提：佛教的最高覺悟）之心，一半的大眾證得了忍（忍：佛教修行中的一種境界，指對一切事物都能安忍不動），一半中的一半具足瞭如此十六種大悲，其餘一半的一半證得了佛法忍。

當時，一切諸天和世人聽聞佛法后都非常歡喜，同聲讚歎：『太好了！太好了！真是稀奇！真是特別！請快說如此大悲法門。』

《大方等大集經》卷第二 《大正藏》第13冊 No. 0397 《大方等大集經》

《大方等大集經》卷第三

北涼天竺三藏曇無讖于姑臧譯《陀羅尼自在王菩薩品》第二之三

『善男子！如來還有三十二種業（業：佛教中指行為及其帶來的果報）。是哪三十二種呢？』

『善男子！如來能夠知道什麼是道理，什麼不是道理。什麼是道理呢？什麼不是道理呢？善男子！如果有人造作身口意惡業，卻能得到安樂，這是沒有道理的，這叫做非處；如果有人造作身口意善業，得到安樂的果報，這是有道理的，這叫做是處。如果修習慳貪卻能得到大富，這是沒有道理的，如果修行佈施卻能得到大富，這是有道理的；如果毀壞禁戒卻能得到天身，這是沒有道理的，如果護持清凈的戒律卻能得到天身，這是有道理的；如果嗔恨的人卻能得到相貌端正，這是沒有道理的，如果修集忍辱卻能得到相貌端正，這是有道理的；如果懈怠的人卻能得到大神通，這是沒有道理的，如果勤修精進卻能得到大神通，這是有道理的；如果放縱散亂的心卻能得到禪定，這是沒有道理的，如果攝持不散亂的心卻能得到禪定，這是有道理的；如果愚癡的人卻能斷除煩惱，這是沒有道理的，如果修習智慧的人卻能斷除煩惱，這是有道理的。如果造作五逆重罪（五逆：佛教中指殺父、殺母、殺阿羅漢、破和合僧、出佛身血）卻能得到無漏（無漏：佛教中指沒有煩惱的境界），這是沒有道理的，如果沒有造作五逆重罪卻能得到無漏，這是有道理的；』

【English Translation】 English version: 'If there are sentient beings who make offerings to the Three Jewels (Three Jewels: the three fundamental elements of Buddhism, namely the Buddha, the Dharma, and the Sangha), it is also the same.'

When the Buddha spoke of such great compassionate merits, in that assembly, there were sentient beings as numerous as three Ganges sands (Ganges sands: a metaphor for an extremely large number) who aroused the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the highest enlightenment in Buddhism), half of the assembly attained forbearance (forbearance: a state in Buddhist practice, referring to the ability to endure all things without agitation), half of that half possessed such sixteen great compassions, and the remaining half of that half attained the Dharma forbearance.

At that time, all the gods and people of the world, upon hearing the Dharma, were filled with joy and praised in unison: 'Excellent! Excellent! How marvelous! How extraordinary! Please quickly explain such a great compassionate Dharma gate.'

The Great Vaipulya Mahasamghata Sutra, Volume 2 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra

The Great Vaipulya Mahasamghata Sutra, Volume 3

Translated by Tripitaka Master Dharmaraksha of Northern Liang in Guzang, Chapter 2, Section 3, 'The Dharani Sovereign King Bodhisattva'

'Good man! The Tathagata also has thirty-two karmas (karma: in Buddhism, actions and their consequences). What are these thirty-two?'

'Good man! The Tathagata knows what is right and what is not right. What is right? What is not right? Good man! If someone commits evil deeds with body, speech, and mind, and yet receives happiness, this is not right, and it is called a non-place; if someone commits good deeds with body, speech, and mind, and receives the fruit of happiness, this is right, and it is called a place. If one practices stinginess and yet becomes wealthy, this is not right; if one practices generosity and becomes wealthy, this is right. If one breaks the precepts and yet is born in the heavens, this is not right; if one upholds pure precepts and is born in the heavens, this is right. If an angry person has a beautiful appearance, this is not right; if one cultivates patience and has a beautiful appearance, this is right. If a lazy person attains great supernatural powers, this is not right; if one diligently cultivates vigor and attains great supernatural powers, this is right. If one has a scattered mind and attains samadhi, this is not right; if one has a concentrated mind and attains samadhi, this is right. If an ignorant person cuts off afflictions, this is not right; if one cultivates wisdom and cuts off afflictions, this is right. If one commits the five heinous crimes (five heinous crimes: in Buddhism, killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha) and attains the unconditioned (unconditioned: in Buddhism, a state without afflictions), this is not right; if one does not commit the five heinous crimes and attains the unconditioned, this is right;'

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女人身作轉輪王無有是處，以男子身得轉輪王斯有是處，帝釋梵王佛亦如是。

「若轉輪王非法治國無有是處，轉輪聖王正法治化斯有是處；郁單曰人墮三惡道無有是處，郁單曰人壽終生天斯有是處；殺生因緣得長壽者無有是處，以是因緣壽命促短斯有是處；若有邪見得聖道者無有是處，若有正見得聖道者斯有是處；須陀洹人得第八有無有是處，須陀洹人即涅槃者亦無是處；阿那含人受欲有身亦無是處，阿羅漢人受後有者無有是處；賢聖之人咨承異師無有是處，得不退忍退菩提者無有是處。

「菩薩坐于菩提樹下，不得菩提而起去者無有是處，如來若有煩惱習者亦無是處。諸佛、世尊知有障礙無有是處，若有能見如來頂者亦無是處；若有眾生能知如來心境界者無有是處，如來之心不常定者亦無是處；如來世尊有二語者無有是處，如來世尊有過失者亦無是處。

「善男子！是名如來第一之業。」

爾時，世尊即說頌曰：

「大地可說動轉相，　　猛風可說停住相， 　虛空可說有色相，　　佛不說處為非處， 　虛空可說作界像，　　佛不說處為非處。 　如來演說處非處，　　下中上分悉真實， 　不說是處非處一，　　如是二處各無二。 　如來亦說下中上，　　各各無有三種相， 　

【現代漢語翻譯】 現代漢語譯本：女人身成為轉輪王是不可能的，男子身成為轉輪王是可能的，帝釋（Indra，天神之王）、梵王（Brahma，創造之神）和佛也是如此。 如果轉輪王以非法治理國家是不可能的，轉輪聖王以正法教化治理是可能的；郁單曰（Uttarakuru，四大洲之一）的人墮入三惡道是不可能的，郁單曰的人壽命終結后昇天是可能的；以殺生為因緣而獲得長壽是不可能的，以這個因緣導致壽命短促是可能的；如果有邪見而能獲得聖道是不可能的，如果有正見而能獲得聖道是可能的；須陀洹（Sotapanna，初果聖者）的人獲得第八次輪迴是不可能的，須陀洹的人立即涅槃也是不可能的；阿那含（Anagami，三果聖者）的人受欲界之身也是不可能的，阿羅漢（Arhat，四果聖者）受後有也是不可能的；賢聖之人聽從其他老師的教導是不可能的，獲得不退轉忍而退失菩提心是不可能的。 菩薩坐在菩提樹下，沒有獲得菩提就起身離開是不可能的，如來如果有煩惱習氣也是不可能的。諸佛、世尊知道有障礙是不可能的，如果有能看見如來頭頂的人也是不可能的；如果有眾生能知道如來的心境也是不可能的，如來的心不常處於禪定也是不可能的；如來世尊有二種說法是不可能的，如來世尊有任何過失也是不可能的。 善男子！這被稱為如來的第一種事業。 那時，世尊即說偈頌： 『大地可以說有動轉的相，猛烈的風可以說有停住的相，虛空可以說有顏色的相，佛所說的不可能之處就是不可能，虛空可以說有界限的相，佛所說的不可能之處就是不可能。如來演說可能與不可能之處，下、中、上三種分別都是真實的，不說可能與不可能之處為一，這樣兩種情況各自都是唯一的。如來也說下、中、上，各自都沒有三種相。』

【English Translation】 English version: It is not possible for a woman to become a Chakravartin (universal monarch), but it is possible for a man to become a Chakravartin. The same is true for Indra (king of gods), Brahma (creator god), and the Buddha. It is not possible for a Chakravartin to rule a country unjustly, but it is possible for a righteous Chakravartin to rule with Dharma. It is not possible for the people of Uttarakuru (one of the four continents) to fall into the three evil realms, but it is possible for them to be reborn in heaven after death. It is not possible to gain longevity through killing, but it is possible to have a shortened lifespan due to this cause. It is not possible to attain the holy path with wrong views, but it is possible to attain the holy path with right views. It is not possible for a Sotapanna (stream-enterer) to have an eighth rebirth, nor is it possible for a Sotapanna to immediately attain Nirvana. It is not possible for an Anagami (non-returner) to have a desire-realm body, nor is it possible for an Arhat (worthy one) to have a future existence. It is not possible for a wise and holy person to follow other teachers, nor is it possible for one who has attained non-regression to lose Bodhi (enlightenment) mind. It is not possible for a Bodhisattva to leave the Bodhi tree without attaining Bodhi, nor is it possible for a Tathagata (Buddha) to have defilements. It is not possible for the Buddhas and World Honored Ones to have obstacles, nor is it possible for anyone to see the top of the Tathagata's head. It is not possible for any sentient being to know the Tathagata's mind realm, nor is it possible for the Tathagata's mind to be not constantly in Samadhi (meditative absorption). It is not possible for the Tathagata to have two different statements, nor is it possible for the Tathagata to have any faults. Good man! This is called the first deed of the Tathagata. At that time, the World Honored One spoke the following verses: 'It can be said that the earth has a moving aspect, it can be said that the fierce wind has a stopping aspect, it can be said that space has a color aspect, what the Buddha says is impossible is impossible, it can be said that space has a boundary aspect, what the Buddha says is impossible is impossible. The Tathagata explains what is possible and impossible, the lower, middle, and upper distinctions are all true, it is not said that what is possible and impossible are one, these two situations are each unique. The Tathagata also speaks of lower, middle, and upper, each without three aspects.'

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佛知是處非處已，　　故能宣說無上法。 　如來了知眾生心，　　善能分別細微相， 　沙門梵志闇處行，　　不知是處非處因。 　眾生不知處非處，　　是故不能得解脫， 　如來悉知處非處，　　是故稱為無上尊。 　若諸眾生無法器，　　如來於是修舍心， 　設大方便待時節，　　為令彼得真解脫。 　如來世尊智無上，　　是則名為第一法， 　如是清凈第一業，　　為令眾生得調伏。 　如來說是第一力，　　甚深難測無能知， 　如是妙法難可宣，　　為破邪見憐愍說。

「複次，善男子！如來、世尊善知去來現在眾生所有諸業，知業知報，知恩知處。若過去業是不善因，如來知是未來之世得不善果。若未來業有退因緣，如來了知實是退因。若未來業能增長法，如來悉知以是因緣能增長法。若現在業若進若退，如來悉知以是因緣有進有退。若有作業是聲聞因、是緣覺因、是菩薩因、是如來因，如來悉知以是因緣，是聲聞因、是緣覺因、是菩薩因、是如來因，是名如來第二之業。」

爾時，世尊復說頌曰：

「如來獲得無上智，　　是故能知業因果， 　智知三世非三攝，　　能知眾生三世業， 　善解眾生安樂因，　　亦能了知苦惱因。 　如來壞邪無因果，　　是故修集第二業，

【現代漢語翻譯】 現代漢語譯本 佛陀了知什麼是正確的，什麼是不正確的，因此能夠宣說無上的佛法。 如來了解眾生的心，善於分辨細微的差別。 沙門（出家修行者）和梵志（婆羅門教修行者）在黑暗中行走，不知道什麼是正確的，什麼是不正確的因由。 眾生不知道什麼是正確的，什麼是不正確的，所以不能得到解脫。 如來完全知道什麼是正確的，什麼是不正確的，因此被稱為無上尊。 如果眾生沒有接受佛法的能力，如來就會修習舍心（不強求）， 設定種種方便，等待時機，爲了讓他們得到真正的解脫。 如來世尊的智慧是無上的，這被稱為第一法。 如此清凈的第一業，是爲了讓眾生得到調伏。 如來說這是第一力量，深奧難測，無人能知。 如此微妙的佛法難以宣說，爲了破除邪見，慈悲地宣說。

『再者，善男子！如來、世尊善於瞭解過去、現在、未來眾生所做的一切業，知道業，知道報應，知道恩情，知道因果。如果過去的業是不善的因，如來知道這在未來世會得到不善的果報。如果未來的業有退步的因緣，如來知道這確實是退步的因。如果未來的業能夠增長善法，如來完全知道以這個因緣能夠增長善法。如果現在的業有進步或退步，如來完全知道以這個因緣會有進步或退步。如果有造作的業是聲聞（小乘修行者）的因、是緣覺（中乘修行者）的因、是菩薩（大乘修行者）的因、是如來（佛）的因，如來完全知道以這個因緣，是聲聞的因、是緣覺的因、是菩薩的因、是如來的因，這稱為如來的第二種業。』

當時，世尊又說了偈頌：

『如來獲得了無上的智慧，因此能夠知道業的因果。 智慧知道三世（過去、現在、未來）不受三世的限制，能夠知道眾生三世的業。 善於瞭解眾生安樂的原因，也能夠了解苦惱的原因。 如來破除了邪見，認為沒有因果，因此修集第二種業。』

【English Translation】 English version The Buddha knows what is right and what is wrong, therefore, he can proclaim the supreme Dharma. The Tathagata understands the minds of sentient beings and is skilled at discerning subtle differences. Shramanas (ascetics) and Brahmins (followers of Brahmanism) walk in darkness, not knowing the causes of what is right and what is wrong. Sentient beings do not know what is right and what is wrong, therefore, they cannot attain liberation. The Tathagata fully knows what is right and what is wrong, therefore, he is called the Supreme One. If sentient beings do not have the capacity to receive the Dharma, the Tathagata cultivates equanimity (not forcing), Setting up various skillful means, waiting for the right time, in order to allow them to attain true liberation. The wisdom of the Tathagata, the World Honored One, is supreme, and this is called the first Dharma. Such pure first action is to enable sentient beings to be tamed. The Tathagata says this is the first power, profound and immeasurable, which no one can know. Such a subtle Dharma is difficult to proclaim, and it is compassionately proclaimed to break down wrong views.

'Furthermore, good man! The Tathagata, the World Honored One, is skilled in knowing all the actions of sentient beings in the past, present, and future, knowing actions, knowing retribution, knowing kindness, and knowing causes. If a past action is an unwholesome cause, the Tathagata knows that in the future it will result in an unwholesome effect. If a future action has a cause for decline, the Tathagata knows that it is indeed a cause for decline. If a future action can increase good dharmas, the Tathagata fully knows that by this cause, good dharmas can be increased. If a present action has progress or decline, the Tathagata fully knows that by this cause, there will be progress or decline. If there is an action that is a cause for a Shravaka (Hinayana practitioner), a cause for a Pratyekabuddha (middle vehicle practitioner), a cause for a Bodhisattva (Mahayana practitioner), or a cause for a Tathagata (Buddha), the Tathagata fully knows that by this cause, it is a cause for a Shravaka, a cause for a Pratyekabuddha, a cause for a Bodhisattva, or a cause for a Tathagata. This is called the second action of the Tathagata.'

At that time, the World Honored One again spoke in verse:

'The Tathagata has attained supreme wisdom, therefore, he can know the cause and effect of actions. Wisdom knows that the three times (past, present, future) are not limited by the three times, and can know the actions of sentient beings in the three times. He is skilled in understanding the causes of happiness for sentient beings, and also able to understand the causes of suffering. The Tathagata has destroyed the wrong view that there is no cause and effect, therefore, he cultivates the second action.'

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通達進退二法因，　　善惡業果亦復然。 　如來知見無障礙，　　如觀掌中庵羅果， 　知下中上真實相，　　三乘所因亦復然。 　如來善知眾生業，　　亦知善惡諸業果， 　眾生業果三世攝，　　知見不謬名正覺。

「複次，善男子！如來、世尊知諸眾生種種欲解，若貪慾、若瞋恚、若愚癡，現在世貪起未來世貪恚愚癡，現在世瞋起未來世貪瞋恚癡，現在世癡起未來世貪瞋恚癡，如來悉知。現在住善欲未來惡欲，現在住惡欲未來善欲，如來悉知。現在住下欲，未來世下中上分；現在住中欲，未來世下中上分；現在住上欲，未來世下中上分；如來悉知。邪聚眾生能作正聚，不定眾生住于正定，如來悉知。欲界眾生，有色無色界欲解；知聲聞人，有緣覺欲解，有佛欲解；如來真實通達知故而為說法，是名如來第三之業。」

爾時，世尊即說頌曰：

「眾生欲解有種種，　　其意若干非一徒， 　如來真實知諸欲，　　故能隨意演說法。 　貪慾瞋恚愚癡性，　　隨相而知無顛倒， 　下中上品亦如是，　　善惡業因果真實。 　通達三聚無有定，　　一切三乘亦復然， 　智知三世非三攝，　　為諸眾生說三力。

「複次，善男子！如來悉知無量世界，若修善行，若行惡法，若無礙行。

【現代漢語翻譯】 現代漢語譯本 通達進退兩種法則的因由，善惡業報的道理也是這樣。 如來的智慧見解沒有障礙，就像觀看手中庵羅果（一種果實）一樣清楚。 知道下等、中等、上等真實的情況，三乘（聲聞乘、緣覺乘、菩薩乘）所修的因也是這樣。 如來善於瞭解眾生的業力，也知道善惡各種業的果報。 眾生的業報被過去、現在、未來三世所包含，這樣的知見沒有錯誤，稱為正覺。 『再者，善男子！如來、世尊知道眾生各種各樣的慾望和理解，無論是貪慾、嗔恚還是愚癡，知道現在世的貪慾會引發未來世的貪慾、嗔恚、愚癡，現在世的嗔恚會引發未來世的貪慾、嗔恚、愚癡，現在世的愚癡會引發未來世的貪慾、嗔恚、愚癡，如來完全知道。知道現在安住于善的慾望，未來會產生惡的慾望；現在安住于惡的慾望，未來會產生善的慾望，如來完全知道。知道現在安住于下等的慾望，未來世會分為下、中、上等；現在安住于中等的慾望，未來世會分為下、中、上等；現在安住于上等的慾望，未來世會分為下、中、上等，如來完全知道。知道邪聚的眾生能夠轉為正聚，不定聚的眾生能夠安住于正定，如來完全知道。知道欲界眾生，有對色法的慾望和理解，沒有對**的慾望和理解；知道聲聞人，有緣覺的慾望和理解，有佛的慾望和理解；如來因為真實通達這些而為他們說法，這稱為如來的第三種業。』 當時，世尊就說了偈頌： 『眾生的慾望和理解有種種不同，他們的心意各不相同，不是單一的。 如來真實地知道各種慾望，所以能夠隨眾生的意願演說佛法。 貪慾、嗔恚、愚癡的本性，隨著它們各自的相狀而知曉，沒有顛倒。 下等、中等、上等的業也是這樣，善惡業的因果是真實的。 通達三聚（邪聚、不定聚、正聚）沒有固定不變的，一切三乘也是這樣。 智慧知道三世（過去、現在、未來）不是被三世所包含，爲了眾生宣說三力（智力、斷力、行力）。』 『再者，善男子！如來完全知道無量世界，知道其中有修行善行的，有修行惡法的，有無礙修行的。

【English Translation】 English version Understanding the causes of both advancing and retreating, the same is true for the consequences of good and evil deeds. The Tathagata's (the one who has thus gone, an epithet of the Buddha) knowledge and insight are without obstruction, like seeing an Amalaka fruit (a type of fruit) in the palm of one's hand. Knowing the true nature of the lower, middle, and upper levels, the causes of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are also the same. The Tathagata is skilled in understanding the karma of sentient beings, and also knows the consequences of good and evil deeds. The karma of sentient beings is encompassed by the three times (past, present, and future), and such knowledge without error is called Right Enlightenment. 『Furthermore, good man! The Tathagata, the World Honored One, knows the various desires and understandings of all sentient beings, whether it be greed, hatred, or delusion. He knows that greed in the present life will give rise to greed, hatred, and delusion in the future life; hatred in the present life will give rise to greed, hatred, and delusion in the future life; and delusion in the present life will give rise to greed, hatred, and delusion in the future life. The Tathagata knows all of this. He knows that those who dwell in good desires in the present will have evil desires in the future, and those who dwell in evil desires in the present will have good desires in the future. The Tathagata knows all of this. He knows that those who dwell in lower desires in the present will be divided into lower, middle, and upper levels in the future; those who dwell in middle desires in the present will be divided into lower, middle, and upper levels in the future; and those who dwell in upper desires in the present will be divided into lower, middle, and upper levels in the future. The Tathagata knows all of this. He knows that those of the heterodox group can become those of the orthodox group, and those of the indeterminate group can dwell in the right determination. The Tathagata knows all of this. He knows that sentient beings in the desire realm have desires and understandings regarding form, but not regarding **; he knows that Śrāvakas (hearers) have desires and understandings regarding Pratyekabuddhas (solitary realizers), and have desires and understandings regarding Buddhas. Because the Tathagata truly understands all of this, he teaches the Dharma (Buddhist teachings) accordingly. This is called the third karma of the Tathagata.』 At that time, the World Honored One spoke in verse: 『The desires and understandings of sentient beings are various, their intentions are diverse and not singular. The Tathagata truly knows all desires, therefore he can expound the Dharma according to their wishes. The nature of greed, hatred, and delusion is known according to their respective characteristics, without any inversion. The same is true for lower, middle, and upper levels, the causes and consequences of good and evil deeds are real. Understanding that the three groups (heterodox, indeterminate, and orthodox) are not fixed, the same is true for all three vehicles. Wisdom knows that the three times (past, present, and future) are not encompassed by the three times, and for the sake of sentient beings, he speaks of the three powers (power of wisdom, power of cutting off, power of practice).』 『Furthermore, good man! The Tathagata fully knows the immeasurable worlds, knowing those who practice good deeds, those who practice evil deeds, and those who practice without obstruction.』

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云何名知？內空、外空、內外空故。

「複次，如來知眼、知色及知眼識。云何而知？如虛空故。

「複次如來知欲色界及無色界。云何而知？如覺觀故。

「複次，如來知於行界。云何而知？如行性故。

「複次，如來知煩惱界。云何而知？客塵性故。

「複次，如來知不污界。云何而知？一切諸法性本凈故。

「複次，如來知生死界。云何而知？無明緣故。

「複次，如來知涅槃界。云何而知？實思惟故。

「複次，如來知世住界，知世愛界，知世瞋界，知世癡界，知世凈界，知世凈心界，以知界故能實說法，是名如來第四之業。」

爾時，世尊即說頌曰：

「如來人中師子王，　　能真實知眾生界， 　如來智慧無有邊，　　是故能知世無邊。 　知善惡行解脫行，　　亦知眼色眼識行， 　通達一切無量法，　　其性本來常清凈。 　內外真實無所有，　　五陰諸入十八界， 　身口意業及四大，　　如是諸法悉無實。 　知如是等眾生界，　　皆悉同於虛空境， 　三界性相無真實，　　諸煩惱界亦如是。 　煩惱性相無堅牢，　　無漏解脫亦復然， 　如來雖知真實界，　　終不言知而生慢。 　虛空無量無邊際，　　一切眾生界亦然， 　

【現代漢語翻譯】 現代漢語譯本 如何稱之為知？因為內空、外空、內外空。 再者，如來知眼（視覺器官）、知色（視覺對像）以及知眼識（視覺意識）。如何知曉？如同虛空一般。 再者，如來知欲（慾望）及無慾（沒有慾望）。如何知曉？如同覺觀（覺察和思考）一般。 再者，如來知於行界（行為的領域）。如何知曉？如同行為的本性一般。 再者，如來知煩惱界（煩惱的領域）。如何知曉？如同客塵（外來的塵埃）的本性一般。 再者，如來知不污界（不被污染的領域）。如何知曉？因為一切諸法的本性本來就是清凈的。 再者，如來知生死界（生死輪迴的領域）。如何知曉？因為無明（對實相的無知）的緣故。 再者，如來知涅槃界（解脫的領域）。如何知曉？因為真實的思惟。 再者，如來知世住界（世間安住的領域），知世愛界（世間貪愛的領域），知世瞋界（世間嗔恨的領域），知世癡界（世間愚癡的領域），知世凈界（世間清凈的領域），知世凈心界（世間清凈心的領域），因為知曉這些領域，所以能夠真實說法，這稱為如來的第四種事業。 那時，世尊即說偈頌： 如來是人中的獅子王，能真實知曉眾生界， 如來的智慧沒有邊際，所以能知曉世界無邊。 知曉善惡行為和解脫行為，也知曉眼、色、眼識的行為， 通達一切無量法，其本性本來就常清凈。 內外真實都是空無所有，五陰（色、受、想、行、識）、諸入（六根、六塵）、十八界（六根、六塵、六識）， 身口意業和四大（地、水、火、風），這些諸法都沒有真實性。 知曉像這樣的眾生界，都和虛空境界相同， 三界（欲界、色界、無色界）的自性和現象沒有真實性，諸煩惱界也是如此。 煩惱的自性和現象不堅固，無漏解脫也是如此， 如來雖然知曉真實界，最終也不會因為知曉而生起傲慢。 虛空無量無邊際，一切眾生界也是如此，

【English Translation】 English version How is it called knowing? Because of inner emptiness, outer emptiness, and inner and outer emptiness. Furthermore, the Tathagata knows the eye (visual organ), knows form (visual object), and knows eye-consciousness (visual awareness). How does he know? Like empty space. Furthermore, the Tathagata knows desire and non-desire. How does he know? Like perception and contemplation. Furthermore, the Tathagata knows the realm of action. How does he know? Like the nature of action. Furthermore, the Tathagata knows the realm of afflictions. How does he know? Like the nature of adventitious dust. Furthermore, the Tathagata knows the realm of non-defilement. How does he know? Because the nature of all dharmas is originally pure. Furthermore, the Tathagata knows the realm of birth and death. How does he know? Because of the condition of ignorance. Furthermore, the Tathagata knows the realm of Nirvana. How does he know? Because of true contemplation. Furthermore, the Tathagata knows the realm of worldly dwelling, knows the realm of worldly love, knows the realm of worldly anger, knows the realm of worldly delusion, knows the realm of worldly purity, knows the realm of worldly pure mind. Because of knowing these realms, he can speak the truth, this is called the fourth action of the Tathagata. At that time, the World Honored One spoke in verse: The Tathagata is the lion king among humans, able to truly know the realm of sentient beings, The Tathagata's wisdom has no bounds, therefore he can know the world is boundless. Knowing good and evil actions and actions of liberation, also knowing the actions of eye, form, and eye-consciousness, Penetrating all immeasurable dharmas, their nature is originally always pure. Inside and outside, truly there is nothing, the five aggregates (form, feeling, perception, mental formations, consciousness), the entrances (six sense organs, six sense objects), the eighteen realms (six sense organs, six sense objects, six consciousnesses), The actions of body, speech, and mind, and the four great elements (earth, water, fire, wind), all these dharmas have no reality. Knowing the realm of sentient beings like this, all are the same as the realm of empty space, The nature and appearance of the three realms (desire realm, form realm, formless realm) have no reality, the realm of afflictions is also like this. The nature and appearance of afflictions are not firm, the undefiled liberation is also like this, Although the Tathagata knows the true realm, he will ultimately not become arrogant because of knowing. Empty space is immeasurable and boundless, the realm of all sentient beings is also like this,

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如來智慧無邊際，　　遠離三種有為相。 　佛智無上甚深奧，　　一切眾生不能知， 　如來憐愍眾生故，　　宣說如是第四力。

「複次，善男子！如來善知一切眾生諸根利鈍。云何而知？知上中下，知增知減，亦知貪慾有一億種、瞋恚愚癡各一億種。知貪慾重、知貪慾輕，知瞋恚重、知瞋恚輕，知愚癡重、知愚癡輕，知一種根能增生死，知一種根能滅生死。了知善根、知不善根、知非善非不善根，知解脫根、知六情根、男根、女根、命根、苦根、樂根、憂根、喜根、舍根、信根、進根、念根、定根、慧根、未知欲知根、知根、知已根。知眼根因乃至意根因，知耳根因作眼根緣，知鼻根因作舌根緣，知舌根因作身根緣，知戒莊嚴能修于施，知施莊嚴能修于戒。如來悉知誰可說施，誰可說戒，乃至智慧亦復如是。知誰可為說四念處，乃至八聖道分。誰可為說聲聞之乘、辟支佛乘、無上佛乘。知緣覺根學聲聞乘，知正覺根學聲聞乘、辟支佛乘。知下根人能修上根，上根之人修于下根。知眾生根未可調者，則生舍心，可調伏者為說正法。如來悉知熟不熟相、不熟熟相、不熟不熟相、熟有熟相。知生死根，知解脫根，知莊嚴根，知具足根，一切根性因緣果報，悉知悉見，是名如來第五之業。」

爾時，世尊即

【現代漢語翻譯】 現代漢語譯本 如來的智慧沒有邊際，遠離了三種有為的表象。 佛的智慧至高無上，深奧難測，一切眾生都無法瞭解。 如來憐憫眾生，所以宣說了這第四種力量。

『再者，善男子！如來善於瞭解一切眾生的根器利鈍。如何瞭解呢？知道上等、中等、下等，知道增長、知道減少，也知道貪慾有一億種、嗔恚和愚癡各有一億種。知道貪慾重、知道貪慾輕，知道嗔恚重、知道嗔恚輕，知道愚癡重、知道愚癡輕，知道一種根能增長生死，知道一種根能滅除生死。瞭解善根、瞭解不善根、瞭解非善非不善根，瞭解解脫根、瞭解六情根（眼、耳、鼻、舌、身、意），男根、女根、命根、苦根、樂根、憂根、喜根、舍根、信根、精進根、念根、定根、慧根、未知欲知根、已知根、知已根。知道眼根的因乃至意根的因，知道耳根的因作為眼根的緣，知道鼻根的因作為舌根的緣，知道舌根的因作為身根的緣，知道戒的莊嚴能修習佈施，知道佈施的莊嚴能修習戒。如來完全知道誰可以宣說佈施，誰可以宣說戒，乃至智慧也是如此。知道誰可以為他說四念處（身念處、受念處、心念處、法念處），乃至八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）。誰可以為他說聲聞乘、辟支佛乘、無上佛乘。知道緣覺根（辟支佛的根器）學習聲聞乘，知道正覺根（佛的根器）學習聲聞乘、辟支佛乘。知道下根的人能修習上根，上根的人修習下根。知道眾生的根器不可調伏的，就生起捨棄之心，可以調伏的就為他說正法。如來完全知道成熟與不成熟的表象、不成熟與成熟的表象、不成熟與不成熟的表象、成熟與成熟的表象。知道生死之根，知道解脫之根，知道莊嚴之根，知道具足之根，一切根性的因緣果報，完全知道，完全看見，這稱為如來的第五種事業。』

這時，世尊即

【English Translation】 English version The Tathagata's wisdom is boundless, far removed from the three conditioned characteristics. The Buddha's wisdom is supreme and profound, beyond the comprehension of all sentient beings. Out of compassion for sentient beings, the Tathagata proclaims this fourth power.

'Furthermore, good man! The Tathagata is skilled in knowing the sharpness and dullness of all sentient beings' faculties. How does he know? He knows the superior, middling, and inferior; he knows increase and decrease; he also knows that there are one hundred million kinds of greed, and one hundred million kinds each of anger and delusion. He knows heavy greed and light greed, heavy anger and light anger, heavy delusion and light delusion. He knows that one faculty can increase birth and death, and that one faculty can extinguish birth and death. He understands good roots, non-good roots, and roots that are neither good nor non-good. He understands the roots of liberation, the six sense faculties (eye, ear, nose, tongue, body, mind), the male faculty, the female faculty, the life faculty, the suffering faculty, the pleasure faculty, the sorrow faculty, the joy faculty, the equanimity faculty, the faith faculty, the diligence faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty, the faculty of the desire to know, the faculty of knowing, and the faculty of having known. He knows the cause of the eye faculty up to the cause of the mind faculty. He knows the cause of the ear faculty as the condition for the eye faculty, the cause of the nose faculty as the condition for the tongue faculty, and the cause of the tongue faculty as the condition for the body faculty. He knows that the adornment of precepts can cultivate giving, and that the adornment of giving can cultivate precepts. The Tathagata fully knows who can be taught giving, who can be taught precepts, and so on, including wisdom. He knows who can be taught the Four Foundations of Mindfulness (mindfulness of body, feeling, mind, and phenomena), up to the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). Who can be taught the Vehicle of the Hearers, the Vehicle of the Pratyekabuddhas, and the Supreme Vehicle of the Buddhas. He knows that those with the roots of a Pratyekabuddha (a solitary enlightened one) learn the Hearer's Vehicle, and that those with the roots of a Buddha learn the Hearer's Vehicle and the Pratyekabuddha's Vehicle. He knows that people with inferior faculties can cultivate superior faculties, and that people with superior faculties can cultivate inferior faculties. He knows that if the faculties of sentient beings are untamable, he will give up on them; if they are tamable, he will teach them the Dharma. The Tathagata fully knows the characteristics of the mature and the immature, the immature and the mature, the immature and the immature, and the mature and the mature. He knows the root of birth and death, the root of liberation, the root of adornment, and the root of completeness. He fully knows and sees all the causes, conditions, and results of all faculties. This is called the fifth activity of the Tathagata.'

At that time, the World Honored One then

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說頌曰：

「如來知根到彼岸，　　故知眾生種種解， 　亦了知根下中上，　　並及諸業亦如是， 　亦知煩惱輕重相，　　及知諸根難易調。 　知樂生死及解脫，　　了知眼根至意根， 　知根行處及滅處，　　了知一切三乘根， 　有可轉者不可轉，　　知眾生根熟不熟， 　隨其意種為說法，　　善知呵責軟語調。 　知有不受教誨者，　　則于其人修舍心， 　如來善知諸方便，　　為破煩惱莊嚴智， 　為破眾生煩惱故，　　演說如來第五業。

「複次，善男子！如來真實知至處道。云何而知？知正定聚，知邪定聚及不定聚，知于因力及果報力，知過去世福德因緣，知現在世莊嚴因緣難調易調，略說廣解廣說略解。知是眾生能得解脫、不得解脫，知不定者遇善知識住正定聚，不得善友則無解脫。如來知已，隨其意趣而為說法，彼聞法已，繫念思惟獲得善果。如來出世惟為不定，終不為彼邪定說法。何以故？非是器故，不能獲得真解脫故，是名如來於是人所修集舍心。菩薩摩訶薩真實知已勤修莊嚴，為破如是邪定眾生，是故菩薩發阿耨多羅三藐三菩提心。

「如來善知貪有三種：一者、因見凈故；二者、受因緣故；三者、本因緣故。瞋有三種：一者、瞋因緣故；二者、受因緣故；三者、本

【現代漢語翻譯】 現代漢語譯本 佛陀以偈頌說道： 『如來深知眾生的根性，已到達覺悟的彼岸，因此瞭解眾生各種不同的理解能力。 也瞭解眾生根性的下、中、上等差別，以及他們所造的各種業力也是如此。 也知道煩惱的輕重程度，以及各種根性難以調伏或容易調伏的差異。 知道眾生是樂於生死輪迴還是嚮往解脫，瞭解眼根到意根的各種作用。 知道根性的執行之處和滅盡之處，瞭解一切聲聞乘、緣覺乘和菩薩乘的三乘根性。 知道哪些根性可以轉變，哪些根性不可轉變，知道眾生的根性成熟與否。 根據眾生的意願和根性而為他們說法，善於運用呵責和柔和的語言來調伏他們。 知道有些人不接受教誨，對於這些人，佛陀就修習舍心，不再強求。 如來善於運用各種方便法門，爲了破除煩惱而莊嚴智慧。 爲了破除眾生的煩惱，宣說如來的第五種事業。

『再者，善男子！如來真實地知道眾生所能到達的境界和道路。如何知道呢？知道正定聚（必定證悟的眾生），知道邪定聚（必定墮落的眾生）和不定聚（可能證悟也可能墮落的眾生），知道因的力量和果報的力量，知道過去世的福德因緣，知道現在世的莊嚴因緣，知道哪些容易調伏，哪些難以調伏，可以略說而廣解，也可以廣說而略解。 知道哪些眾生能夠得到解脫，哪些眾生不能得到解脫，知道不定聚的眾生如果遇到善知識就會進入正定聚，如果遇不到善友就無法解脫。如來知道這些情況后，就根據眾生的意願和根性而為他們說法，他們聽聞佛法后，專心思考就能獲得善果。如來出世主要是爲了度化不定聚的眾生，絕不會為邪定聚的眾生說法。為什麼呢？因為他們不是法器，不能獲得真正的解脫，這就是如來對於這些人所修集的舍心。菩薩摩訶薩真實地知道這些情況后，就勤奮地修習莊嚴，爲了破除這些邪定聚的眾生，所以菩薩發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。

『如來善於瞭解貪慾有三種：第一種，因為看到美好的事物而產生貪慾；第二種，因為感受因緣而產生貪慾；第三種，因為過去的因緣而產生貪慾。嗔恨有三種：第一種，因為嗔恨的因緣而產生嗔恨；第二種，因為感受因緣而產生嗔恨；第三種，因為過去的因緣而產生嗔恨。

【English Translation】 English version The Buddha spoke in verse: 'The Tathagata, knowing the roots, has reached the other shore, therefore knows the various understandings of beings. Also understands the lower, middle, and upper levels of beings' roots, and their various karmas are also like this. Also knows the lightness and heaviness of afflictions, and knows the differences in how easy or difficult it is to tame the various roots. Knows whether beings are attached to birth and death or aspire to liberation, understands the functions of the eye root to the mind root. Knows the places where the roots operate and where they cease, understands all the roots of the three vehicles: Sravaka (hearer), Pratyekabuddha (solitary realizer), and Bodhisattva. Knows which roots can be transformed and which cannot, knows whether beings' roots are mature or not. According to the wishes and roots of beings, teaches the Dharma to them, skillfully using both rebuke and gentle words to tame them. Knows that some people do not accept teachings, and for these people, the Buddha cultivates equanimity, no longer forcing them. The Tathagata is skilled in using various expedient means, to adorn wisdom in order to break through afflictions. To break through the afflictions of beings, expounds the fifth activity of the Tathagata.

'Furthermore, good man! The Tathagata truly knows the states and paths that beings can reach. How does he know? He knows the definitely righteous group (those who will certainly attain enlightenment), the definitely unrighteous group (those who will certainly fall), and the indefinite group (those who may or may not attain enlightenment), knows the power of causes and the power of karmic results, knows the causes and conditions of past merits, knows the causes and conditions of present adornments, knows which are easy to tame and which are difficult to tame, can speak briefly and explain broadly, or speak broadly and explain briefly. Knows which beings can attain liberation and which cannot, knows that if indefinite beings encounter good teachers, they will enter the definitely righteous group, and if they do not encounter good friends, they will not be liberated. After knowing these situations, the Tathagata teaches the Dharma according to the wishes and roots of beings, and after hearing the Dharma, they can obtain good results by focusing their minds and contemplating. The Tathagata appears in the world mainly to liberate the indefinite group of beings, and will never teach the Dharma to the definitely unrighteous group. Why? Because they are not vessels for the Dharma and cannot attain true liberation, this is the equanimity that the Tathagata cultivates towards these people. After truly knowing these situations, the Bodhisattva Mahasattvas diligently cultivate adornments, and in order to break through these definitely unrighteous beings, the Bodhisattvas generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment).

'The Tathagata is skilled in understanding that there are three kinds of greed: first, greed arises from seeing beautiful things; second, greed arises from experiencing conditions; third, greed arises from past conditions. There are three kinds of hatred: first, hatred arises from the conditions of hatred; second, hatred arises from experiencing conditions; third, hatred arises from past conditions.'

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因緣故。癡亦三種：一者、無明因緣；二者、我見因緣；三者、疑網因緣。

「複次，如來知諸眾生苦遲得通、苦速得通，知苦遲者能得樂速，知樂速者能得苦遲，知樂遲者能得樂速。知有修力、知有智力，又知有道具足修力不具智力，有具智力不具修力，有具修力及以智力，不具修力不具智力。又知有道能作凈心不能莊嚴，有能莊嚴不能凈心，有作凈心能具莊嚴，有不具凈心不具莊嚴。又知有道能凈其身不凈口意，有凈口意不凈其身，有身口意凈，有身口意不凈，是名如來第六之業。」

爾時，世尊即說頌曰：

「如來善知所至處，　　亦知眾生諸因緣， 　亦能了知定不定，　　通達明曉調不調。 　不為邪定演說法，　　亦不調伏下根者， 　知貪瞋癡三種說，　　亦知諸結輕重相， 　知於四道轉不轉，　　是故佛知道畢竟。 　修力智力真實知，　　下中上力亦如是， 　知身口意凈不凈，　　心及莊嚴亦復然。 　眾生諸根煩惱界，　　如來知已為破壞， 　為彼無明闇眾生，　　宣說如來第六業。

「複次，善男子！如來知禪解脫三昧煩惱解脫。云何而知？知諸眾生以因緣故貪樂生死，以因緣故貪樂涅槃。云何名因？云何名緣？若諸眾生思惟不善，是名生死因緣。因不善思惟故生

【現代漢語翻譯】 現代漢語譯本 因為因緣的緣故，愚癡也有三種：第一種是無明（avidya）因緣，第二種是我見（atmadṛṣṭi）因緣，第三種是疑網（vicikitsa）因緣。

『再者，如來知道眾生開悟有快慢之分，知道開悟慢的人能快速獲得快樂，知道快樂快的人開悟會慢，知道快樂慢的人能快速獲得快樂。知道有修行之力，知道有智慧之力，又知道有人具備修行之力而不具備智慧之力，有人具備智慧之力而不具備修行之力，有人既具備修行之力又具備智慧之力，有人既不具備修行之力也不具備智慧之力。又知道有的道能使心清凈卻不能莊嚴，有的能莊嚴卻不能使心清凈，有的能使心清凈又能莊嚴，有的既不能使心清凈也不能莊嚴。又知道有的道能使身體清凈卻不能使口和意清凈，有的能使口和意清凈卻不能使身體清凈，有的身口意都清凈，有的身口意都不清凈，這稱為如來的第六種事業。』

當時，世尊即說偈頌道：

『如來善於知曉所到達之處，也知道眾生諸多的因緣， 也能了知是決定還是不決定，通達明曉可調伏與不可調伏。 不為邪定之人演說佛法，也不調伏下根之人， 知道貪、嗔、癡這三種說法，也知道各種煩惱結的輕重之相， 知道在四道中轉與不轉，因此佛知道一切究竟。 修行之力和智慧之力真實地知道，下、中、上等力量也是如此， 知道身、口、意清凈與不清凈，心和莊嚴也是這樣。 眾生的各種根器和煩惱界限，如來知道后為之破壞， 爲了那些無明黑暗的眾生，宣說如來的第六種事業。

『再者，善男子！如來知道禪定（dhyana）、解脫（vimoksha）、三昧（samadhi）和煩惱解脫。如何知道呢？知道眾生因為因緣的緣故貪戀生死，也因為因緣的緣故貪戀涅槃。什麼叫做因？什麼叫做緣？如果眾生思惟不善，這叫做生死的因緣。因為不善的思惟而生

【English Translation】 English version Due to conditions, ignorance also has three types: the first is the condition of ignorance (avidya), the second is the condition of self-view (atmadṛṣṭi), and the third is the condition of doubt (vicikitsa).

'Furthermore, the Tathagata knows that some beings attain enlightenment slowly and some quickly, knows that those who are slow to attain enlightenment can quickly attain happiness, knows that those who are quick to attain happiness will be slow to attain enlightenment, and knows that those who are slow to attain happiness can quickly attain happiness. Knows that there is the power of practice, knows that there is the power of wisdom, and also knows that some have the power of practice but not the power of wisdom, some have the power of wisdom but not the power of practice, some have both the power of practice and the power of wisdom, and some have neither the power of practice nor the power of wisdom. Also knows that some paths can purify the mind but cannot adorn it, some can adorn but cannot purify the mind, some can both purify and adorn the mind, and some can neither purify nor adorn the mind. Also knows that some paths can purify the body but not the mouth and mind, some can purify the mouth and mind but not the body, some have a pure body, mouth, and mind, and some have an impure body, mouth, and mind. This is called the sixth activity of the Tathagata.'

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

'The Tathagata knows well where to go, and also knows the various conditions of beings, Also knows whether it is definite or indefinite, and thoroughly understands what can be tamed and what cannot be tamed. Does not preach the Dharma for those with wrong views, nor does he tame those of inferior capacity, Knows the three teachings of greed, hatred, and delusion, and also knows the light and heavy aspects of various fetters, Knows whether one turns or does not turn in the four paths, therefore the Buddha knows everything ultimately. The power of practice and the power of wisdom are truly known, and the lower, middle, and upper powers are also like this, Knows the purity and impurity of body, mouth, and mind, and the mind and adornment are also the same. The various faculties and realms of affliction of beings, the Tathagata knows and destroys them, For those beings in the darkness of ignorance, he proclaims the sixth activity of the Tathagata.'

'Furthermore, good man! The Tathagata knows meditation (dhyana), liberation (vimoksha), samadhi (samadhi), and the liberation from afflictions. How does he know? He knows that beings are attached to birth and death because of conditions, and also attached to nirvana because of conditions. What is called a cause? What is called a condition? If beings think unwholesome thoughts, this is called the cause and condition of birth and death. Because of unwholesome thoughts, they are born

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長無明，是故不善為因、無明為緣。因無明故則生於行，是故無明為因、諸行為緣。因諸行故則生於識，是故行則為因、識則為緣。因識故則生名色，是故識則為因、名色為緣。因名色故則生六入，是故名色為因、六入為緣。因六入故則生於觸，是故六入為因、觸則為緣。因觸生受，是故觸則為因、受則為緣。因受生愛，是故受則為因、愛則為緣。因愛生取，是故愛則為因、取則為緣。因取生有，是故取則為因、有則為緣。因有生生，是故有則為因、生則為緣。因生則有老死等苦，是故生則為因、老死為緣。煩惱為因、諸業為緣，諸見為因、愛結為緣，煩惱為因、五蓋為緣，是名為因、是名為緣，而諸眾生以是因緣貪樂生死。

「何因緣故貪樂涅槃。有二因、二緣，令諸眾生樂於涅槃：一者、樂喜聽法；二者、樂正思惟。復有二種：一者、舍摩他；二者、毗婆舍那。復有二種：一者、不去智；二者、不來智。復有二種：一者、觀生死；二者、觀涅槃。復有二種：一者、如法持；二者、得證。復有二種：一者、修解脫門；二者、得解脫果。復有二種：一者、盡智；二者、無生智。復有二種：一者、諦智；二者、觀十二因緣。是名為因、是名為緣。而諸眾生以是因緣樂於涅槃，如來悉知如是等禪三昧解脫，既了知已

【現代漢語翻譯】 現代漢語譯本： 長久以來存在著無明（avidyā，指對真理的無知），因此不善的行為以無明為因，無明為緣。因為無明，所以產生了行（saṃskāra，指意志行為），因此無明是因，諸行是緣。因為諸行，所以產生了識（vijñāna，指意識），因此行是因，識是緣。因為識，所以產生了名色（nāmarūpa，指精神和物質），因此識是因，名色是緣。因為名色，所以產生了六入（ṣaḍāyatana，指六種感官），因此名色是因，六入是緣。因為六入，所以產生了觸（sparśa，指感官接觸），因此六入是因，觸是緣。因為觸產生了受（vedanā，指感受），因此觸是因，受是緣。因為受產生了愛（tṛṣṇā，指渴愛），因此受是因，愛是緣。因為愛產生了取（upādāna，指執取），因此愛是因，取是緣。因為取產生了有（bhava，指存在），因此取是因，有是緣。因為有產生了生（jāti，指出生），因此有是因，生是緣。因為生，所以有了老死等苦，因此生是因，老死是緣。煩惱（kleśa，指精神上的痛苦）是因，諸業（karma，指行為）是緣，諸見（dṛṣṭi，指錯誤的觀點）是因，愛結（rāga-saṃyojana，指愛慾的束縛）是緣，煩惱是因，五蓋（pañca nīvaraṇāni，指五種障礙）是緣，這被稱為因，這被稱為緣，而眾生因為這些因緣貪戀生死。

是什麼因緣導致貪戀涅槃（nirvāṇa，指解脫）呢？有兩種因、兩種緣，使眾生樂於涅槃：一是樂於聽聞佛法；二是樂於如理思維。還有兩種：一是止（śamatha，指止息妄念的禪定）；二是觀（vipaśyanā，指智慧的觀照）。還有兩種：一是不去智（指不執著於過去）；二是不來智（指不期待未來）。還有兩種：一是觀察生死；二是觀察涅槃。還有兩種：一是如法奉持；二是獲得證悟。還有兩種：一是修習解脫之門；二是獲得解脫之果。還有兩種：一是盡智（指斷盡煩惱的智慧）；二是無生智（指不再輪迴的智慧）。還有兩種：一是諦智（指對四聖諦的智慧）；二是觀察十二因緣。這被稱為因，這被稱為緣。而眾生因為這些因緣樂於涅槃，如來（tathāgata，指佛陀）完全知曉這些禪定、三昧（samādhi，指禪定）和解脫，在完全瞭解之後。

【English Translation】 English version: Long has there been ignorance (avidyā), therefore unwholesome actions have ignorance as their cause and ignorance as their condition. Because of ignorance, volitional activities (saṃskāra) arise; therefore, ignorance is the cause and volitional activities are the condition. Because of volitional activities, consciousness (vijñāna) arises; therefore, volitional activities are the cause and consciousness is the condition. Because of consciousness, name and form (nāmarūpa) arise; therefore, consciousness is the cause and name and form are the condition. Because of name and form, the six sense bases (ṣaḍāyatana) arise; therefore, name and form are the cause and the six sense bases are the condition. Because of the six sense bases, contact (sparśa) arises; therefore, the six sense bases are the cause and contact is the condition. Because of contact, feeling (vedanā) arises; therefore, contact is the cause and feeling is the condition. Because of feeling, craving (tṛṣṇā) arises; therefore, feeling is the cause and craving is the condition. Because of craving, grasping (upādāna) arises; therefore, craving is the cause and grasping is the condition. Because of grasping, becoming (bhava) arises; therefore, grasping is the cause and becoming is the condition. Because of becoming, birth (jāti) arises; therefore, becoming is the cause and birth is the condition. Because of birth, suffering such as old age and death arises; therefore, birth is the cause and old age and death are the condition. Afflictions (kleśa) are the cause, actions (karma) are the condition, views (dṛṣṭi) are the cause, the fetter of desire (rāga-saṃyojana) is the condition, afflictions are the cause, the five hindrances (pañca nīvaraṇāni) are the condition. This is called cause, this is called condition, and beings, because of these causes and conditions, are attached to the cycle of birth and death.

What are the causes and conditions that lead to the desire for Nirvana (nirvāṇa)? There are two causes and two conditions that make beings delight in Nirvana: first, the joy of hearing the Dharma; second, the joy of right contemplation. There are also two: one is calm abiding (śamatha); the other is insight (vipaśyanā). There are also two: one is the wisdom of not going (not clinging to the past); the other is the wisdom of not coming (not anticipating the future). There are also two: one is observing samsara (the cycle of birth and death); the other is observing Nirvana. There are also two: one is practicing according to the Dharma; the other is attaining realization. There are also two: one is cultivating the path to liberation; the other is attaining the fruit of liberation. There are also two: one is the wisdom of exhaustion (the wisdom of ending afflictions); the other is the wisdom of non-arising (the wisdom of no more rebirth). There are also two: one is the wisdom of the truths (the wisdom of the Four Noble Truths); the other is observing the twelve links of dependent origination. This is called cause, this is called condition. And beings, because of these causes and conditions, delight in Nirvana. The Tathagata (the Buddha) fully knows these meditations, samadhi (concentration), and liberations, and having fully understood them,

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，舍離欲惡不善之法，有觀有覺離生喜樂入于初禪，入初禪出滅定，入滅定出初禪，乃至八解脫亦復如是。

「一切眾生悉不能知如來、世尊出入之處，如來悉知住定平等，及以上下。眾生謂佛入一三昧，而佛實入一切三昧；眾生見佛起一切定，而佛實入一定三昧。如來三昧無有次第然非不定，一切聲聞緣覺菩薩悉不能知。如來又知說法因緣得聲聞三昧，說法因緣得緣覺三昧，說法因緣得菩薩三昧，知已隨意而為演說，是名如來第七之業。」

爾時，世尊即說頌曰：

「如來了知生死因，　　亦復通達解脫因， 　既了知已為說法，　　破壞生死不善因。 　不善思惟無明因，　　無明因緣長生死， 　煩惱因緣受業果，　　諸見因緣增愛結。 　若得親近善知識，　　至心聽受無上法， 　觀察內外空三昧，　　即能越度生死海。 　修集無上定智慧，　　觀法平等無去來。 　若能觀見無出滅，　　即得了了寂靜眼。 　修集無上三脫門，　　具足盡智無生智， 　既自獲得無礙智，　　復能為諸眾生說。 　入于初禪出滅定，　　入于滅定隨意出， 　如來三昧無次第，　　是故名為常在定。 　如來所入種種定，　　與諸法界無差別， 　二乘不知佛住處，　　菩薩不知甚深定， 　眾生常行

【現代漢語翻譯】 現代漢語譯本：

捨棄對慾望、邪惡和不善之法的執著，通過有意識的觀察和感受，體驗由離欲而生的喜悅和快樂，進入初禪（Dhyana，禪定的一種境界）。進入初禪后，再從滅盡定（Nirodha-samapatti，一種極深的禪定狀態）中出來；進入滅盡定后，再從初禪中出來，乃至八解脫（Ashta-vimoksha，八種解脫境界）也是如此。

『一切眾生都不能知道如來（Tathagata，佛的稱號）、世尊（Bhagavan，佛的尊稱）出入禪定的狀態，如來完全瞭解自己安住于禪定的平等狀態，以及禪定境界的上下。眾生認為佛陀進入一種三昧（Samadhi，禪定），而佛陀實際上進入一切三昧；眾生看到佛陀從一切禪定中出來，而佛陀實際上安住於一種禪定。如來的三昧沒有次第，但並非不定，一切聲聞（Shravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自覺悟的修行者）、菩薩（Bodhisattva，發願救度眾生的修行者）都不能瞭解。如來還知道說法的因緣，從而獲得聲聞三昧；說法的因緣，從而獲得緣覺三昧；說法的因緣，從而獲得菩薩三昧。瞭解這些后，如來隨眾生的根器而為他們演說佛法，這就是如來的第七種事業。』

當時，世尊即說偈頌道：

『如來了知生死的因，也通達解脫的因， 既已了知，便為眾生說法，破除生死不善的因。 不善的思惟是無明（Avidya，對真理的無知）的因，無明是增長生死的因緣， 煩惱（Klesha，使人煩躁不安的情緒）是承受業報的因緣，諸見（Drishti，錯誤的見解）是增長愛慾的束縛。 如果能夠親近善知識（Kalyanamitra，引導修行的人），至誠聽受無上之法， 觀察內外空的禪定，就能超越生死的苦海。 修習無上的禪定和智慧，觀察諸法平等，無有來去。 如果能夠觀察到沒有出滅，就能獲得明瞭寂靜的智慧之眼。 修習無上的三解脫門（Trimoksha，三種解脫的方法），具足盡智（Kshaya-jnana，斷盡煩惱的智慧）和無生智（Anutpada-jnana，不生不滅的智慧）， 既已獲得無礙的智慧，又能為一切眾生說法。 進入初禪，從滅盡定中出來，進入滅盡定，隨意出來， 如來的三昧沒有次第，所以稱為常在定。 如來所進入的種種禪定，與諸法界（Dharmadhatu，宇宙萬法）沒有差別， 二乘（聲聞和緣覺）不知道佛陀的安住之處，菩薩也不知道甚深的禪定， 眾生常常行於』

【English Translation】 English version:

Having abandoned attachment to desires, evil, and unwholesome states, experiencing joy and happiness born of detachment through conscious observation and feeling, one enters the first Dhyana (a state of meditative absorption). Having entered the first Dhyana, one then emerges from Nirodha-samapatti (a profound state of meditative cessation); having entered Nirodha-samapatti, one then emerges from the first Dhyana, and so it is with the eight liberations (Ashta-vimoksha, eight states of liberation).

'All beings are unable to know the states of the Tathagata (the Buddha's title), the Bhagavan (the Blessed One, another title for the Buddha), entering and emerging from meditative states. The Tathagata fully understands his own state of dwelling in the equanimity of meditation, as well as the higher and lower states of meditation. Beings think that the Buddha enters one Samadhi (meditative concentration), but the Buddha actually enters all Samadhis; beings see the Buddha arising from all meditations, but the Buddha actually dwells in one Samadhi. The Tathagata's Samadhi has no sequence, yet it is not unfixed. All Shravakas (disciples who hear the teachings), Pratyekabuddhas (solitary realizers), and Bodhisattvas (beings who aspire to Buddhahood) are unable to understand this. The Tathagata also knows the conditions for teaching the Dharma, thereby attaining Shravaka Samadhi; the conditions for teaching the Dharma, thereby attaining Pratyekabuddha Samadhi; the conditions for teaching the Dharma, thereby attaining Bodhisattva Samadhi. Having understood these, the Tathagata teaches the Dharma according to the capacities of beings. This is called the seventh activity of the Tathagata.'

At that time, the Bhagavan spoke these verses:

'The Tathagata knows the cause of birth and death, and also understands the cause of liberation, Having understood this, he teaches the Dharma, destroying the unwholesome cause of birth and death. Unwholesome thinking is the cause of ignorance (Avidya, lack of true knowledge), ignorance is the cause of the growth of birth and death, Afflictions (Klesha, disturbing emotions) are the cause of receiving karmic results, wrong views (Drishti, incorrect beliefs) increase the bonds of attachment. If one can draw near to a spiritual friend (Kalyanamitra, a guide on the path), and sincerely listen to the supreme Dharma, Observing the emptiness of inner and outer, one can transcend the sea of birth and death. Cultivating supreme meditation and wisdom, observing the equality of all phenomena, without coming or going. If one can observe that there is no arising or ceasing, one will attain the clear and tranquil eye of wisdom. Cultivating the supreme three doors of liberation (Trimoksha, three ways to liberation), possessing the wisdom of exhaustion (Kshaya-jnana, wisdom of ending afflictions) and the wisdom of non-arising (Anutpada-jnana, wisdom of non-origination), Having attained unobstructed wisdom, one can also teach the Dharma to all beings. Entering the first Dhyana, emerging from Nirodha-samapatti, entering Nirodha-samapatti, emerging at will, The Tathagata's Samadhi has no sequence, therefore it is called constant abiding in meditation. The various meditations that the Tathagata enters are no different from the Dharmadhatu (the realm of all phenomena), The two vehicles (Shravakas and Pratyekabuddhas) do not know where the Buddha dwells, Bodhisattvas do not know the profound meditation, Beings constantly engage in'

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無明闇，　　不知如來入出處， 　無上世尊憐眾生，　　是故宣說第七業。

「複次，善男子！如來善知自身所有過去世業，若一生二生至無量生，一災二災至無量災，一劫二劫至無量劫，憶念生名、種姓、飲食、色貌形質、苦樂壽命，是諸眾生造是業因得此有身。念他有滅生於他有。如自身，他亦如是，亦知眾生所有業因，是諸眾生造是業因得他有身。知眾生心及因緣，是心滅已次第生心，如是等事恒沙眾生所不能知。佛宿命智悉知三世無有始終，如是智慧不可稱量，勸諸眾生汝今當念，過去世中所更善惡，以佛力故悉得憶念，往昔所種無量善根，若佛邊種、若於聲聞緣覺邊種。既憶念已，如來即為隨意說法令不退轉，是名如來第八之業。」

爾時，世尊即說頌曰：

「如來憶念無量世，　　若自若他善惡業， 　明見無量劫中事，　　猶觀掌中庵羅果。 　種姓生名悉能知，　　色劫生滅亦如是， 　亦知壽命及住處，　　善惡業因亦復然。 　知眾無量次第心，　　及知心因生滅處， 　遍知無量劫中生，　　亦不盡于無礙智。 　佛智無量不可稱，　　二乘不知其境界， 　為令眾生念過去，　　隨意宣說第八業。

「複次，善男子！如來天眼清凈微妙，見諸眾生生滅墮落，若受善色

【現代漢語翻譯】 現代漢語譯本 無明之黑暗，使人不知如來（Tathagata，佛的稱號）的入處和出處。 無上的世尊憐憫眾生，因此宣說了第七種業。

『再者，善男子！如來善於知曉自身所有過去世的業，無論是經歷一生、二生乃至無量生，一災、二災乃至無量災，一劫、二劫乃至無量劫，都能憶念起自己的生名、種姓、飲食、色貌形質、苦樂壽命。這些眾生因為造作這樣的業因，才得到這樣的有身。也能憶念其他眾生滅后又生於其他存在。如同自身一樣，其他眾生也是如此，也知道眾生所有的業因，這些眾生因為造作這樣的業因，才得到其他的有身。知道眾生的心念及其因緣，這個心念滅后又次第生起新的心念，像這樣的事情，恒河沙數般的眾生都無法知曉。佛的宿命智慧夠完全知曉三世，沒有開始也沒有終結，這樣的智慧不可衡量。勸導眾生你們現在應當憶念過去世中所經歷的善惡，因為佛的力量，都能憶念起來，憶念起往昔所種的無量善根，無論是在佛身邊種下的，還是在聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟的人）身邊種下的。既然憶念起來，如來就為他們隨意說法，使他們不退轉，這稱為如來的第八種業。』

當時，世尊就說了偈頌：

『如來憶念無量世，無論是自己還是他人的善惡業， 明見無量劫中的事情，就像觀看掌中的庵羅果（Amra，一種水果）一樣清晰。 種姓和生名都能知曉，色劫的生滅也是如此， 也知道壽命和住處，善惡業的因果也是這樣。 知道眾生無量次第的心念，以及知道心念因緣生滅之處， 普遍知道無量劫中的生命，也無法窮盡無礙的智慧。 佛的智慧無量不可稱量，二乘（聲聞和緣覺）不知其境界， 爲了讓眾生憶念過去，隨意宣說第八種業。

『再者，善男子！如來的天眼清凈微妙，能看見眾生的生滅墮落，如果接受善色

【English Translation】 English version The darkness of ignorance makes one unaware of the Tathagata's (Buddha's title) entry and exit. The supreme World Honored One, compassionate towards all beings, therefore proclaims the seventh karma.

'Furthermore, good man! The Tathagata is well aware of all his past life karmas, whether it be one life, two lives, or countless lives; one kalpa (aeon), two kalpas, or countless kalpas; he can recall his birth name, lineage, diet, appearance, form, suffering, joy, and lifespan. These beings, due to the karmic causes they created, obtained this physical body. He can also recall other beings' deaths and rebirths in other existences. Just like himself, other beings are the same, and he also knows the karmic causes of all beings; these beings, due to the karmic causes they created, obtained other physical bodies. He knows the minds of beings and their causes, and that when one mind ceases, another mind arises in succession. Such things are beyond the knowledge of beings as numerous as the sands of the Ganges. The Buddha's knowledge of past lives fully knows the three periods of time, without beginning or end. Such wisdom is immeasurable. He urges beings to now recall the good and evil they experienced in past lives. Through the Buddha's power, they can recall all of it, recalling the countless good roots they planted in the past, whether they were planted by the Buddha, or by Sravakas (those who hear and practice the Dharma), or by Pratyekabuddhas (those who attain enlightenment on their own). Once they recall, the Tathagata then teaches them the Dharma as he wishes, so that they do not regress. This is called the eighth karma of the Tathagata.'

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

'The Tathagata recalls countless lives, whether his own or others' good and evil karmas, Clearly seeing the events of countless kalpas, as clear as looking at an Amra (a type of fruit) fruit in the palm of one's hand. He can know the lineage and birth name, and the arising and ceasing of kalpas of form are also like this, He also knows the lifespan and dwelling place, and the causes of good and evil karma are also the same. He knows the countless successive minds of beings, and knows the place where the causes of mind arise and cease, He universally knows the lives of countless kalpas, and his unobstructed wisdom is inexhaustible. The Buddha's wisdom is immeasurable and cannot be quantified, the two vehicles (Sravakas and Pratyekabuddhas) do not know its realm, In order to make beings recall the past, he proclaims the eighth karma as he wishes.

'Furthermore, good man! The Tathagata's heavenly eye is pure and subtle, seeing the arising, ceasing, and falling of beings, if they receive good form

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若受惡色，若生善有若生惡有，亦能明瞭知諸業因。知是眾生身口意惡，誹謗聖人增長邪見，以惡業故舍此身已即墮地獄。知是眾生身口意善，不謗聖人增長正見，以是業緣舍此身已即生善有。如來天眼能見十方諸佛世界，無有邊際猶如虛空，無有限量猶如法界。悉見眾生生時滅時，見諸世界成時壞時，亦知眾生髮菩提心生時滅時，見一切佛始成正覺、轉正法輪、入涅槃時。見諸聲聞證得解脫，得解脫已取涅槃時。見諸緣覺以神通力，報諸眾生信施恩時。如是等事，一切五通聲聞緣覺及諸菩薩所不能見。如來天眼成就如是無量功德，以天眼故觀諸眾生，誰應為佛之所化度，誰復應為聲聞緣覺之所化度。若應從佛而得度者，如來即為示現其身，其餘眾生悉無見者，是名如來第九之業。」

爾時，世尊即說頌曰：

「無量劫中修善業，　　獲得如是凈天眼， 　能見十方諸眾生，　　具足成就善惡色。 　見上中下諸眾生，　　亦見受于善惡有， 　能知身口意善業，　　業因所得諸果報。 　亦知聲聞辟支佛，　　菩薩之人善法境， 　見十方佛破魔兵，　　轉正法輪入涅槃。 　見諸聲聞得解脫，　　教化眾生取滅度， 　見辟支佛示神通，　　以報施主之恩德。 　如來所說真實法，　　聞已能度生死海，

【現代漢語翻譯】 現代漢語譯本 如果（如來）觀察到惡的色相，或者眾生投生於善道，或者投生於惡道，也能清楚地知道這些業的因果。知道這些眾生身、口、意造作惡業，誹謗聖人，增長邪見，因為這些惡業，捨棄此身之後就會墮入地獄。知道這些眾生身、口、意行善，不誹謗聖人，增長正見，因為這些善業，捨棄此身之後就會投生於善道。如來的天眼能夠看到十方諸佛的世界，沒有邊際，就像虛空一樣，沒有（盡頭），就像法界（Dharmadhatu，一切法的總稱）一樣。能夠看到眾生出生和死亡，看到諸世界成住壞空，也知道眾生髮菩提心（Bodhi-citta，覺悟之心）的生起和消滅，看到一切佛最初成就正覺（Samyak-sambodhi，無上正等正覺）、轉正法輪（Dharma-cakra-pravartana，宣說佛法）、進入涅槃（Nirvana，寂滅）的時候。看到諸聲聞（Sravaka，聽聞佛法而修行的人）證得解脫，證得解脫後進入涅槃的時候。看到諸緣覺（Pratyekabuddha，獨自覺悟的人）以神通力，報答眾生布施的恩德的時候。這些事情，一切五神通的聲聞、緣覺以及諸菩薩都不能看到。如來的天眼成就瞭如此無量的功德，因為有天眼，所以觀察眾生，誰應該被佛所教化度脫，誰應該被聲聞、緣覺所教化度脫。如果應該從佛那裡得到度脫的，如來就會為他示現其身，其餘眾生都看不到，這叫做如來的第九種事業。 當時，世尊就說了偈頌： 『在無量劫中修習善業， 獲得如此清凈的天眼， 能夠看到十方諸眾生， 具足成就善惡的色相。 看到上、中、下等諸眾生， 也看到他們承受善惡的果報， 能夠知道身、口、意所造的善業， 以及業因所得到的各種果報。 也知道聲聞、辟支佛（Pratyekabuddha，獨覺） 菩薩的善法境界， 看到十方諸佛破除魔軍， 轉正法輪進入涅槃。 看到諸聲聞得到解脫， 教化眾生進入滅度， 看到辟支佛示現神通， 用來報答施主的恩德。 如來所說的真實法， 聽聞之後能夠度過生死苦海』。

【English Translation】 English version If (the Tathagata) observes evil forms, or beings born in good realms, or born in evil realms, he can also clearly know the causes of these karmas. He knows that these beings create evil deeds with their body, speech, and mind, slander the sages, and increase wrong views. Because of these evil deeds, after abandoning this body, they will fall into hell. He knows that these beings do good deeds with their body, speech, and mind, do not slander the sages, and increase right views. Because of these good deeds, after abandoning this body, they will be born in good realms. The Tathagata's divine eye can see the worlds of the Buddhas in the ten directions, without limit, like space, without (end), like the Dharmadhatu (the totality of all phenomena). He can see beings being born and dying, see the worlds forming, abiding, decaying, and becoming empty, and also know the arising and ceasing of beings' Bodhi-citta (the mind of enlightenment), see all Buddhas initially attaining Samyak-sambodhi (perfect enlightenment), turning the Dharma-cakra (the wheel of Dharma), and entering Nirvana (extinction). He sees the Sravakas (those who hear the Dharma and practice) attaining liberation, and entering Nirvana after attaining liberation. He sees the Pratyekabuddhas (those who attain enlightenment on their own) using their supernatural powers to repay the kindness of beings who have given offerings. These things, all Sravakas, Pratyekabuddhas, and Bodhisattvas with the five supernatural powers cannot see. The Tathagata's divine eye has achieved such immeasurable merits. Because of the divine eye, he observes beings, who should be taught and liberated by the Buddha, and who should be taught and liberated by the Sravakas and Pratyekabuddhas. If someone should be liberated by the Buddha, the Tathagata will manifest his body for them, and other beings will not see it. This is called the ninth activity of the Tathagata. At that time, the World Honored One spoke the following verses: 'Having cultivated good deeds for immeasurable kalpas, He has obtained such a pure divine eye, Able to see all beings in the ten directions, Fully possessing good and evil forms. Seeing beings of the upper, middle, and lower realms, Also seeing them receiving the rewards of good and evil, Able to know the good deeds done by body, speech, and mind, And the various rewards obtained from the causes of karma. Also knowing the realms of good Dharma of Sravakas, Pratyekabuddhas, And Bodhisattvas, Seeing the Buddhas in the ten directions breaking the armies of Mara, Turning the wheel of Dharma and entering Nirvana. Seeing the Sravakas attaining liberation, Teaching beings and entering extinction, Seeing the Pratyekabuddhas manifesting supernatural powers, To repay the kindness of the donors. The true Dharma spoken by the Tathagata, Upon hearing it, one can cross the sea of birth and death.'

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聲聞緣覺及菩薩，　　不能知佛所見處。 　如來睹見細微塵，　　亦見無量無邊界， 　如來教化佛所度，　　是故宣說第九業。

「複次，善男子！如來、世尊知諸漏盡畢竟解脫，我生已盡梵行已立，所作已辦更無後有。佛漏盡智清凈微妙，言清凈者無諸習氣，聲聞之智有邊有量。何以故？有習氣故。辟支佛智亦有邊量。何以故？無大悲故。佛漏盡智無量無邊。何以故？知一切行故，具足成就一切智故，永斷一切諸習氣故，攝取大慈大悲，莊嚴四無所畏，於一切法無取相習，一切世間所不能勝，行住坐臥無諸過失。猶如虛空清凈明瞭不雜煙雲，佛漏盡智亦復如是，不雜一切諸煩惱習。如來成就清凈具足是漏盡智，能為眾生敷揚宣說，令彼聞者斷諸煩惱，菩薩聞已發大莊嚴為斷煩惱，是名如來第十之業。」

爾時，世尊即說頌曰：

「佛漏盡智無有邊，　　清凈不雜煩惱習， 　聲聞緣覺習結氣，　　是故漏盡智不凈。 　如來具足大慈悲，　　是故其智無邊際， 　具足成就一切行，　　故知眾生漏行處。 　所可演說無常我，　　令眾生知空無樂， 　修善思惟得凈眼，　　知無眾生無士夫。 　大悲憐愍諸眾生，　　具足十力四無畏， 　為斷煩惱智無礙，　　是故宣說第十業。

【現代漢語翻譯】 現代漢語譯本 聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，指獨自悟道者）以及菩薩（Bodhisattva，指發願救度眾生的修行者），都不能知曉佛陀所見之處。 如來（Tathāgata，佛的稱號之一）能看見微細的塵埃，也能看見無量無邊的世界。 如來教化所要度化的眾生，因此宣說這第九種業。

『再者，善男子！如來、世尊（Bhagavat，佛的稱號之一）知道諸漏（āsrava，指煩惱）已盡，達到究竟解脫，『我的生死已盡，清凈的修行已經建立，該做的已經完成，不再有來世』。佛陀的漏盡智清凈微妙，說清凈是指沒有習氣（vāsanā，指煩惱的殘餘力量），聲聞的智慧有邊際有限量。為什麼呢？因為有習氣的緣故。辟支佛（Pratyekabuddha，指獨自悟道者）的智慧也有邊際有限量。為什麼呢？因為沒有大悲心的緣故。佛陀的漏盡智無量無邊。為什麼呢？因為知道一切行為的緣故，具足成就一切智慧的緣故，永遠斷除一切習氣的緣故，攝取大慈大悲，莊嚴四無所畏（catu vaiśāradyāni，指佛陀的四種無畏懼的特質），對於一切法沒有執取相的習性，一切世間都不能戰勝，行住坐臥都沒有過失。猶如虛空清凈明亮不雜煙雲，佛陀的漏盡智也是如此，不雜一切煩惱習氣。如來成就清凈具足的漏盡智，能為眾生廣泛宣說，使聽聞者斷除煩惱，菩薩聽聞后發起大莊嚴以斷除煩惱，這就是如來的第十種業。』

當時，世尊即說偈頌道：

『佛陀的漏盡智沒有邊際，清凈不雜煩惱習氣，聲聞緣覺有習氣和結縛，因此漏盡智不清凈。 如來具足大慈悲心，因此他的智慧沒有邊際，具足成就一切行為，所以知道眾生的煩惱行為之處。 所宣說的無常、無我，使眾生知道空無快樂，修習善法，思惟正道，得到清凈的智慧之眼，知道沒有眾生，沒有士夫（puruṣa，指靈魂或自我）。 以大悲心憐憫一切眾生，具足十力（daśa balāni，指佛陀的十種力量）和四無所畏，爲了斷除煩惱，智慧沒有障礙，因此宣說這第十種業。』

【English Translation】 English version Śrāvakas (those who practice by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and Bodhisattvas (those who aspire to save all beings) cannot know where the Buddha sees. The Tathāgata (one of the titles of the Buddha) can see the finest dust, and also see immeasurable and boundless worlds. The Tathāgata teaches and transforms those who are to be saved, therefore, he proclaims this ninth karma.

'Furthermore, good man! The Tathāgata, the Bhagavat (one of the titles of the Buddha), knows that all outflows (āsrava, referring to defilements) are exhausted, and that ultimate liberation is attained: 『My birth is exhausted, the pure conduct is established, what needs to be done is done, and there is no more future existence.』 The Buddha's knowledge of the exhaustion of outflows is pure and subtle. To say it is pure means there are no residual habits (vāsanā, referring to the remaining power of defilements). The wisdom of the Śrāvakas has limits and boundaries. Why? Because they have residual habits. The wisdom of the Pratyekabuddhas also has limits and boundaries. Why? Because they do not have great compassion. The Buddha's knowledge of the exhaustion of outflows is immeasurable and boundless. Why? Because he knows all actions, because he has fully accomplished all wisdom, because he has permanently cut off all residual habits, because he embraces great loving-kindness and great compassion, because he is adorned with the four fearlessnesses (catu vaiśāradyāni, referring to the four fearless qualities of the Buddha), because he has no habit of grasping at appearances in all dharmas, because he cannot be defeated by any in the world, and because there are no faults in his walking, standing, sitting, or lying down. Just as the empty space is pure, clear, and not mixed with smoke and clouds, so is the Buddha's knowledge of the exhaustion of outflows, not mixed with any defilements or residual habits. The Tathāgata has accomplished the pure and complete knowledge of the exhaustion of outflows, and can widely proclaim it for all beings, so that those who hear it can cut off their defilements. When Bodhisattvas hear it, they generate great adornment to cut off their defilements. This is called the tenth karma of the Tathāgata.』

At that time, the Bhagavat spoke the following verse:

'The Buddha's knowledge of the exhaustion of outflows is boundless, pure, and not mixed with defilements or residual habits. Śrāvakas and Pratyekabuddhas have residual habits and fetters, therefore, their knowledge of the exhaustion of outflows is not pure. The Tathāgata is endowed with great loving-kindness and compassion, therefore, his wisdom is boundless. He has fully accomplished all actions, therefore, he knows where the defiled actions of beings lie. What is proclaimed is impermanence and no-self, so that beings know emptiness and no joy. By cultivating good deeds and contemplating the right path, they obtain the pure eye of wisdom, and know that there are no beings and no puruṣa (referring to soul or self). With great compassion, he pities all beings, is endowed with the ten powers (daśa balāni, referring to the ten powers of the Buddha) and the four fearlessnesses. In order to cut off defilements, his wisdom is unobstructed, therefore, he proclaims this tenth karma.'

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「複次，善男子！如來具足四無所畏，成如來業；如來業者，悉已覺知一切諸法。若天、若人、若魔、若梵、若沙門、若婆羅門，如實而言如來不覺不知法者，無有是處。何以故？如來、世尊名為正覺，覺平等法。若凡夫法、若聖人法、若聲聞法、若緣覺法、若菩薩法、若佛法、若學法、若無學法、若世法、若出世法、若善法、若不善法、若有漏法、若無漏法、若有為法、若無為法，如是等法平等覺知，故名正覺。言平等者，見空平等，法真實故；無相平等，壞諸相故；無愿平等，不著三界故；不生平等，無生性故；無行平等，無行性故；無出平等，無出性故；無至處平等，無至處性故；真實平等，無三世性故；智解脫平等，無無明性故；涅槃平等，無生死性故；見如是法皆悉平等，是故如來名為正覺。如是觀已，以大慈悲為諸眾生稱揚宣說，若非世尊作世尊想，若非正覺作正覺想，若非漏盡作漏盡想。如來具足四無所畏，能壞如是諸惡想等，是名如來第十一業。」

爾時，世尊即說頌曰：

「佛知一切法平等，　　是故得名一切智， 　凡聖菩薩及佛業，　　世與出世善惡業。 　空無相愿無生滅，　　一切悉見其真實， 　如來悉見平等故，　　為眾演說十一業。

「複次，善男子！如來真實永盡

【現代漢語翻譯】 現代漢語譯本 「再者，善男子！如來具足四種無所畏懼的品質，成就如來的事業；所謂如來的事業，是指完全覺知一切諸法。如果天、人、魔、梵天、沙門（出家修行者）、婆羅門（祭司），如實地說如來不覺知、不瞭解法，這是不可能的。為什麼呢？如來、世尊被稱為正覺，因為他覺悟了平等之法。無論是凡夫的法、聖人的法、聲聞（聽聞佛法而修行者）的法、緣覺（獨自覺悟者）的法、菩薩的法、佛的法、有學之法、無學之法、世間法、出世間法、善法、不善法、有漏法（受煩惱污染的法）、無漏法（不受煩惱污染的法）、有為法（因緣和合而生的法）、無為法（不依賴因緣而存在的法），如是等等的法，如來都能平等地覺知，所以被稱為正覺。所謂平等，是指見到空性的平等，因為法的真實本性如此；無相的平等，因為破除了所有的相；無愿的平等，因為不執著於三界（欲界、色界、無色界）；不生的平等，因為沒有生性；無行的平等，因為沒有行性；無出的平等，因為沒有出性；無至處的平等，因為沒有至處性；真實的平等，因為沒有三世（過去、現在、未來）的性質；智慧解脫的平等，因為沒有無明（愚癡）的性質；涅槃的平等，因為沒有生死的性質；見到這樣的法都是平等的，所以如來被稱為正覺。如此觀察之後，以大慈悲心為眾生宣揚解說，不是世尊卻作世尊想，不是正覺卻作正覺想，不是漏盡（煩惱斷盡）卻作漏盡想。如來具足四無所畏，能夠破除這些惡想等等，這稱為如來的第十一項事業。」 當時，世尊即說偈頌道： 「佛陀知曉一切法平等，因此得名一切智者， 凡夫、聖人、菩薩以及佛的事業，世間與出世間的善惡業。 空性、無相、無愿、無生滅，一切都見到其真實本性， 如來完全見到平等性，所以為眾生演說十一項事業。 「再者，善男子！如來真實地永遠斷盡

【English Translation】 English version 「Furthermore, good man! The Tathagata is endowed with the four fearlessnesses, accomplishing the work of a Tathagata; the work of a Tathagata means that he has fully awakened to all dharmas. If gods, humans, demons, Brahmas, Shramanas (ascetics), or Brahmins (priests) were to truthfully say that the Tathagata does not awaken to or know the dharmas, there is no such possibility. Why is that? The Tathagata, the World-Honored One, is called the Rightly Awakened One because he has awakened to the dharma of equality. Whether it is the dharma of ordinary beings, the dharma of sages, the dharma of Shravakas (hearers), the dharma of Pratyekabuddhas (solitary realizers), the dharma of Bodhisattvas, the dharma of Buddhas, the dharma of those in training, the dharma of those beyond training, worldly dharmas, transcendental dharmas, wholesome dharmas, unwholesome dharmas, defiled dharmas, undefiled dharmas, conditioned dharmas, unconditioned dharmas, all such dharmas are equally known by the Tathagata, hence he is called the Rightly Awakened One. The meaning of equality is seeing the equality of emptiness, because the true nature of dharma is such; the equality of no-characteristics, because all characteristics are broken; the equality of no-wishing, because there is no attachment to the three realms (desire realm, form realm, formless realm); the equality of no-birth, because there is no nature of birth; the equality of no-action, because there is no nature of action; the equality of no-emergence, because there is no nature of emergence; the equality of no-destination, because there is no nature of destination; the equality of truth, because there is no nature of the three times (past, present, future); the equality of wisdom and liberation, because there is no nature of ignorance; the equality of Nirvana, because there is no nature of birth and death; seeing that all such dharmas are equal, therefore the Tathagata is called the Rightly Awakened One. Having observed in this way, with great compassion, he proclaims and explains to all beings, not being a World-Honored One yet thinking oneself to be a World-Honored One, not being a Rightly Awakened One yet thinking oneself to be a Rightly Awakened One, not being one who has exhausted defilements yet thinking oneself to have exhausted defilements. The Tathagata is endowed with the four fearlessnesses, able to destroy such evil thoughts, and this is called the eleventh work of the Tathagata.」 At that time, the World-Honored One spoke in verse: 「The Buddha knows all dharmas are equal, therefore he is named the All-Knowing One, The works of ordinary beings, sages, Bodhisattvas, and Buddhas, worldly and transcendental wholesome and unwholesome works. Emptiness, no-characteristics, no-wishing, no-birth and no-death, all are seen in their true nature, The Tathagata sees all as equal, therefore he expounds the eleven works to all beings. 「Furthermore, good man! The Tathagata has truly and eternally exhausted

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諸漏，是故唱言我盡諸漏，我都不見人、天、魔、梵、沙門、婆羅門，真實而言佛漏未盡。云何名為如來漏盡？佛于欲漏心得解脫，有漏、無明漏，一切習氣、一切見漏，心得解脫，是故如來名為漏盡。第一義中聖人真知，無覺無斷無證無修，為流佈故說言盡漏。何以故？盡者即是無生無滅，無盡者不可宣說，不可說故名之無為，夫無為者無出滅住。佛若出世不出於世法性常住，如來不覺我及我斷，如來住于大慈大悲，為眾生故宣說我斷，是名如來第十二業。」

爾時，世尊即說頌曰：

「如來永斷諸漏結，　　及以無邊諸習氣， 　是故世法不能污，　　如花處水泥不著。 　大悲人中師子王，　　為眾生故說流佈， 　真實而知無出滅，　　無我我所亦復然。 　一切諸法無增減，　　隨其性相真實說， 　如來得大自在力，　　為眾故說十二業。

「複次，善男子！如來真實說遮道法，我都不見人、天、魔、梵、沙門、婆羅門，說言是法不能遮。云何名遮？云何不遮？有一法能遮道，所謂放逸。復有二法：所謂無慚、無愧。復有三法：謂身、口、意惡。復有四法：所謂欲、瞋、怖、癡。復有五法：所謂殺生、偷盜、淫泆、妄語、飲酒。復有六法：所謂不敬佛、法、僧、戒、三昧、不放逸。復有七

【現代漢語翻譯】 現代漢語譯本： 諸漏（煩惱的泄漏），因此宣稱我已斷盡諸漏。我都不見人、天、魔（障礙修行的惡神）、梵（婆羅門教的主神）、沙門（出家修行者）、婆羅門（婆羅門教的祭司），真實而言，佛的煩惱並未完全斷盡。如何稱為如來（佛的稱號）的漏盡呢？佛對於欲漏（對感官慾望的執著）心得解脫，對於有漏（對存在的執著）、無明漏（對真理的無知），一切習氣（長期養成的習慣性行為）、一切見漏（錯誤的見解）心得解脫，因此如來被稱為漏盡。在第一義諦（最高的真理）中，聖人真正了知，沒有覺悟、沒有斷除、沒有證得、沒有修行，爲了流佈教義才說斷盡煩惱。為什麼呢？斷盡即是無生無滅，無盡是不可言說的，不可說所以稱之為無為（不依賴因緣的真理），而無為是沒有生起、滅去、住留的。佛如果出世或不出世，法性（宇宙的真理）都是常住的。如來不執著于『我』以及『我』的斷除，如來安住于大慈大悲，爲了眾生才宣說『我』的斷除，這就是如來的第十二種事業。

那時，世尊（佛的尊稱）即說偈頌：

『如來永遠斷盡諸煩惱結，以及無邊的習氣，因此世俗的法則不能污染他，如同蓮花處在泥中而不被沾染。大悲的導師，人中的獅子王，爲了眾生才宣說流佈教義，真實了知沒有生起和滅去，沒有『我』和『我所』（屬於我的事物）也是如此。一切諸法沒有增減，隨其本性真實宣說，如來獲得大自在的力量，爲了眾生才宣說十二種事業。』

『再者，善男子！如來真實宣說遮蔽正道的法，我都不見人、天、魔、梵、沙門、婆羅門，說這些法不能遮蔽正道。什麼叫做遮蔽？什麼叫做不遮蔽？有一種法能遮蔽正道，那就是放逸（懈怠）。還有兩種法：那就是無慚（不知羞恥）、無愧（不覺羞愧）。還有三種法：那就是身、口、意惡。還有四種法：那就是欲（貪慾）、瞋（嗔恨）、怖（恐懼）、癡（愚癡）。還有五種法：那就是殺生、偷盜、淫慾、妄語、飲酒。還有六種法：那就是不敬佛、法、僧（佛教的修行團體）、戒（行爲規範）、三昧（禪定）、不放逸。還有七種法：

【English Translation】 English version: The outflows (leakages of defilements), therefore it is proclaimed that I have exhausted all outflows. I do not see any human, deva (god), Mara (evil spirit hindering practice), Brahma (the supreme god in Brahmanism), Sramana (ascetic), or Brahmin (priest in Brahmanism), who can truthfully say that the Buddha's outflows are not exhausted. How is it called the Tathagata's (Buddha's title) exhaustion of outflows? The Buddha's mind is liberated from the outflow of desire (attachment to sensual pleasures), from the outflow of existence (attachment to being), from the outflow of ignorance (lack of knowledge of the truth), from all habitual tendencies, and from all outflows of wrong views. Therefore, the Tathagata is called the one who has exhausted the outflows. In the ultimate truth, the sage truly knows that there is no awakening, no cutting off, no attainment, and no practice. It is only for the sake of spreading the teachings that it is said that the outflows are exhausted. Why is that? Exhaustion is the same as no birth and no death. The unexhausted is inexpressible. Because it is inexpressible, it is called unconditioned (truth not dependent on conditions), and the unconditioned has no arising, ceasing, or abiding. Whether the Buddha appears in the world or not, the nature of Dharma (universal truth) is always abiding. The Tathagata does not cling to 'I' or the cutting off of 'I'. The Tathagata abides in great compassion and great mercy. It is for the sake of sentient beings that he proclaims the cutting off of 'I'. This is the twelfth act of the Tathagata.

At that time, the World Honored One (Buddha's respectful title) spoke the following verses:

'The Tathagata has forever cut off all the bonds of defilements, and all the boundless habitual tendencies. Therefore, worldly laws cannot defile him, just as a lotus flower is in the mud but is not stained by it. The compassionate teacher, the lion king among humans, proclaims and spreads the teachings for the sake of sentient beings. He truly knows that there is no arising and no ceasing, and that there is no 'I' and no 'mine' (things belonging to me) either. All dharmas (phenomena) have no increase or decrease. He speaks truthfully according to their nature. The Tathagata has obtained great power of self-mastery. For the sake of sentient beings, he speaks of the twelve acts.'

'Furthermore, good man! The Tathagata truthfully speaks of the dharmas that obstruct the path. I do not see any human, deva, Mara, Brahma, Sramana, or Brahmin who can say that these dharmas cannot obstruct the path. What is called obstruction? What is called non-obstruction? There is one dharma that can obstruct the path, and that is heedlessness (negligence). There are two dharmas: shamelessness and lack of remorse. There are three dharmas: evil deeds of body, speech, and mind. There are four dharmas: desire, anger, fear, and delusion. There are five dharmas: killing, stealing, sexual misconduct, lying, and drinking alcohol. There are six dharmas: disrespect for the Buddha, Dharma, Sangha (Buddhist monastic community), precepts (rules of conduct), samadhi (meditative concentration), and heedlessness. There are seven dharmas:

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法：一者、慢；二者、大慢；三者、慢慢；四者、邪慢；五者、邪語；六者、邪命；七者、邪念。復有八法：一者、邪見；二者、邪思惟；三者、邪語；四者、邪業；五者、邪命；六者、邪方便；七者、邪念；八者、邪定。復有九法，所謂有人慾作諸惡，現作、作已，加於己親，有人以善加於己怨，有人以惡加於己身，亦復如是，是名為九。復有十法，所謂十惡：一者、殺生；二者、偷盜；三者、淫泆；四者、妄語；五者、兩舌；六者、惡口；七者、無義語；八者、貪嫉；九者、瞋害；十者、邪見。

「若有比丘起惡思惟，以是因緣，不知有為多諸過咎，以不知故生顛倒心，顛倒因緣增長五蓋。五蓋增故令諸煩惱遮障善法，煩惱因緣身口意業造作諸惡，如來如實知如是法能遮于道，既自知已為眾演說，為壞如是遮障道法，是名如來第十三業。」

爾時，世尊即說頌曰：

「若有修集於放逸，　　真實不能得解脫， 　身口意等諸惡業，　　無慚無愧諸煩惱。 　親近惡法能遮道，　　善覺對治不對治， 　為壞煩惱故演說，　　大慈大悲十三業。

「複次，善男子！如來實說聖道畢竟。若有眾生親近正念必得解脫，我都不見人、天、魔、梵、沙門、婆羅門，真實記言修道者不得畢竟無上解脫。云

何名為真實聖道？有一種，所謂一乘。復有二種。謂舍摩他、毗婆舍那。復有三種，謂空三昧、無相、無愿。復有四種，謂四念處。復有五種，謂信等五根。復有六種，謂六念處。復有七種，謂七覺分。復有八種，謂八正道。復有九種，所謂初禪乃至滅定。復有十種，所謂十善。是名畢竟真實聖道。又畢竟道者，無有能作增減取捨、無執無放，非正非邪、非一非二，是名真實畢竟之道。如來、世尊憐愍一切，為諸眾生說如是道，是名如來第十四業。」

爾時，世尊即說頌曰：

「如來了知寂靜法，　　有親近者得解脫， 　如來無師無教者，　　自然而得甘露味。 　有修三十七助法，　　煩惱結滅得解脫， 　思惟善知真實法，　　不著法性真解脫。 　如來見法如虛空，　　猶如幻化熱時焰， 　具足十力無邊身，　　為眾故說十四業。

「複次，善男子！如來身業無有過失，若愚、若智無能宣說佛有過失。何以故？如來若行、若坐、若住，著衣持缽若受飲食，若見、若聞、若有所說，入出城邑村落舍宅，足不蹈地常行千葉蓮花之上。若有眾生遇觸佛影，七日安樂無飲食想，舍是身已生於善有。如來衣服離身四寸，暴猛風力所不能動。如來雖有如是等事，而其內心未嘗不定，是故如來身無過失。善

【現代漢語翻譯】 現代漢語譯本 什麼叫做真實的聖道呢？有一種，叫做一乘（唯一通往解脫的道路）。又有兩種，叫做舍摩他（止）和毗婆舍那（觀）。又有三種，叫做空三昧（體悟空性的禪定）、無相（不執著于表象）、無愿（不希求任何事物）。又有四種，叫做四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）。又有五種，叫做信等五根（信根、精進根、念根、定根、慧根）。又有六種，叫做六念處（唸佛、念法、念僧、念戒、念施、念天）。又有七種，叫做七覺分（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支）。又有八種，叫做八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。又有九種，叫做初禪乃至滅盡定（從初禪到滅盡定的九種禪定）。又有十種，叫做十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）。這些就叫做究竟真實的聖道。而究竟的道，是沒有任何人可以增減取捨的，沒有執著也沒有放下，非正非邪，非一非二，這才是真實究竟的道。如來、世尊憐憫一切眾生，為他們宣說這樣的道，這就是如來的第十四種事業。

那時，世尊就說了偈頌：

『如來了知寂靜法，有親近者得解脫，如來無師無教者，自然而得甘露味。 有修三十七助道法，煩惱結滅得解脫，思惟善知真實法，不著法性真解脫。 如來見法如虛空，猶如幻化熱時焰，具足十力無邊身，為眾故說十四業。』

『再者，善男子！如來的身業沒有任何過失，無論是愚笨的人還是聰明的人，都無法說出佛的過失。為什麼呢？如來無論是行走、坐著、站立，穿著衣服拿著缽，接受飲食，看到、聽到、或者說了什麼，進入或走出城鎮鄉村房屋，腳都不會踩在地上，而是常行在千葉蓮花之上。如果有眾生接觸到佛的影子，七天都會感到安樂，沒有飲食的慾望，捨棄這個身體後會轉生到善處。如來的衣服離身體四寸，即使是猛烈的風力也無法吹動。如來雖然有這些奇特的事情，但是他的內心從來沒有動搖過，所以如來的身業沒有任何過失。』

【English Translation】 English version What is called the true holy path? There is one, called the One Vehicle (the only path to liberation). There are two, called Samatha (calm abiding) and Vipassana (insight). There are three, called the emptiness Samadhi (meditation on emptiness), no-sign (non-attachment to appearances), and no-wish (no desire for anything). There are four, called the four foundations of mindfulness (contemplation of the body as impure, feelings as suffering, mind as impermanent, and phenomena as selfless). There are five, called the five roots of faith (faith, diligence, mindfulness, concentration, and wisdom). There are six, called the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and heavenly beings). There are seven, called the seven factors of enlightenment (investigation of the Dharma, diligence, joy, tranquility, mindfulness, concentration, and equanimity). There are eight, called the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). There are nine, called the nine successive abidings from the first dhyana to the cessation of feeling and perception (the nine levels of meditative absorption). There are ten, called the ten wholesome actions (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and delusion). These are called the ultimately true holy path. And the ultimate path is that which no one can add to or subtract from, take or reject, without attachment or release, neither right nor wrong, neither one nor two, this is the true ultimate path. The Tathagata, the World Honored One, out of compassion for all beings, speaks of such a path, this is the fourteenth act of the Tathagata.

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

'The Tathagata knows the Dharma of stillness, those who draw near attain liberation, the Tathagata is without teacher or teaching, naturally obtaining the taste of nectar. Those who cultivate the thirty-seven aids to enlightenment, the fetters of affliction are destroyed and liberation is attained, contemplating and knowing the true Dharma, not attached to the nature of Dharma, true liberation. The Tathagata sees the Dharma as empty space, like a mirage in the heat of the day, possessing the ten powers and a boundless body, for the sake of beings, speaks of the fourteen acts.'

'Furthermore, good man! The bodily actions of the Tathagata have no faults, whether foolish or wise, no one can speak of the Buddha's faults. Why is that? Whether the Tathagata walks, sits, or stands, wears robes and carries a bowl, receives food, sees, hears, or speaks, enters or leaves cities, villages, or houses, his feet do not touch the ground, but always walk on thousand-petaled lotuses. If any being touches the shadow of the Buddha, they will feel at peace for seven days, without the desire for food, and after abandoning this body, they will be reborn in a good realm. The Tathagata's robes are four inches away from his body, and even the most violent wind cannot move them. Although the Tathagata has such extraordinary things, his mind has never been disturbed, therefore the Tathagata's bodily actions have no faults.'

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男子！如來口業亦無過失。何以故？時語、真語、實語、正語、期語、義語、不多語、如持而語、凈語、解一切語、微妙語、無異語、一音語，是故如來無口過失。如來意業亦無過失。何以故？如來常作一切佛事，而其內心初無憍慢，不役智慮而知法盡，是名如來無掛礙智，是故如來意無過失。為壞眾生如是過失，故宣說法，是名如來第十五業。」

爾時，世尊即說頌曰：

「如來身口意寂靜，　　是故無能說有過， 　實不可說為流佈，　　是業非業說為業。

「複次，善男子！如來不與天、人、魔、梵、沙門、婆羅門而生諍訟。何以故？離愛恚故。一切世間供養恭敬，心不生高亦不歡喜，一切世間毀呰輕慢不生愁惱。凡所造善事無不成，終不造作不善之業，如來實無世間諍事，亦常修集無諍三昧，如來無我無有我所，為壞眾生是非諍訟，說如是業，是名如來第十六業。」

爾時，世尊即說頌曰：

「如來修集無諍定，　　是故其心無瞋喜， 　如來為斷眾煩惱，　　是故宣說十六業。

「複次，善男子！如來之心無有忘誤，於八解脫不失念心，常觀一切眾生意行，觀已復能隨宜說法，於四無礙亦無念失。於三世中憶念不忘，既自不失憶念之心，復為眾生說是念法，是名如來第十七業

【現代漢語翻譯】 現代漢語譯本： 『男子！如來的口業也沒有過失。為什麼呢？因為如來說話時，總是說真實的話、真誠的話、實在的話、正確的的話、符合時機的話、有意義的話、不啰嗦的話、像拿著東西一樣謹慎地說、清凈的話、能理解一切的話、微妙的話、沒有差異的話、用一種聲音說法，所以如來沒有口業的過失。如來的意業也沒有過失。為什麼呢？因為如來常常做一切佛事，而他的內心最初就沒有驕慢，不用思考就能知道一切法的究竟，這叫做如來沒有障礙的智慧，所以如來的意業沒有過失。爲了破除眾生這樣的過失，所以宣說佛法，這叫做如來的第十五種事業。』

當時，世尊就說了偈頌：

『如來的身口意都寂靜，所以沒有人能說他有過失，實際上不可說的事情卻被流傳開來，這事業非事業卻被說成是事業。』

『再者，善男子！如來不與天、人、魔、梵（指婆羅門教的主神）、沙門（指佛教出家修行者）、婆羅門（指婆羅門教的祭司）發生爭論。為什麼呢？因為他已經遠離了愛和嗔恨。一切世間供養恭敬他，他的心也不會生起高傲或歡喜，一切世間譭謗輕慢他，他也不會生起憂愁惱怒。凡是他所做的善事沒有不成功的，最終也不會造作不善的業，如來實際上沒有世間的爭論，也常常修習無諍三昧（指不與人爭論的禪定），如來沒有我，也沒有我所（指執著于自我和屬於自我的事物），爲了破除眾生的是非爭論，所以宣說這樣的事業，這叫做如來的第十六種事業。』

當時，世尊就說了偈頌：

『如來修習無諍的禪定，所以他的心中沒有嗔恨和歡喜，如來爲了斷除眾生的煩惱，所以宣說了這十六種事業。』

『再者，善男子！如來的心沒有遺忘和錯誤，對於八解脫（指八種禪定境界）不會失去正念，常常觀察一切眾生的心意和行為，觀察之後又能根據情況說法，對於四無礙（指四種辯才）也沒有念頭的缺失。對於過去、現在、未來三世的事情，記憶不會遺忘，自己不失去記憶的能力，又為眾生宣說這種憶念的方法，這叫做如來的第十七種事業。』

【English Translation】 English version: 'Good man! The Tathagata's (如來) (the one who has thus gone) verbal actions are also without fault. Why is that? Because the Tathagata speaks at the right time, speaks truthfully, speaks factually, speaks correctly, speaks at the appropriate time, speaks meaningfully, does not speak excessively, speaks as if holding something carefully, speaks purely, understands all languages, speaks subtly, speaks without contradiction, speaks with one voice. Therefore, the Tathagata has no fault in speech. The Tathagata's mental actions are also without fault. Why is that? Because the Tathagata constantly performs all the Buddha's (佛) (enlightened one) deeds, and in his heart, there is no arrogance from the beginning. Without using thought, he knows the ultimate of all dharmas (法) (teachings, laws), this is called the Tathagata's unobstructed wisdom. Therefore, the Tathagata's mind has no fault. To destroy such faults of sentient beings, he proclaims the Dharma (法) (teachings), this is called the Tathagata's fifteenth deed.'

At that time, the World Honored One (世尊) (Buddha) spoke the following verse:

'The Tathagata's body, speech, and mind are tranquil, therefore no one can say he has faults. What is actually unspeakable is spread abroad, this deed that is not a deed is spoken of as a deed.'

'Furthermore, good man! The Tathagata does not engage in disputes with gods, humans, demons, Brahma (梵) (the creator god in Hinduism), Shramanas (沙門) (Buddhist renunciates), or Brahmins (婆羅門) (Hindu priests). Why is that? Because he is free from love and hatred. When all the world makes offerings and shows respect, his mind does not become arrogant or joyful. When all the world slanders and belittles him, he does not become sorrowful or distressed. All the good deeds he does are accomplished, and he never creates unwholesome karma (業) (actions). The Tathagata has no worldly disputes, and he constantly cultivates the Samadhi (三昧) (meditative state) of non-dispute. The Tathagata has no self and no possessions, to destroy the disputes of right and wrong of sentient beings, he proclaims such deeds, this is called the Tathagata's sixteenth deed.'

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

'The Tathagata cultivates the Samadhi of non-dispute, therefore his mind has no anger or joy. The Tathagata, to cut off the afflictions of sentient beings, therefore proclaims these sixteen deeds.'

'Furthermore, good man! The Tathagata's mind has no forgetfulness or error. He does not lose mindfulness of the eight liberations (八解脫) (eight stages of meditative absorption), he constantly observes the intentions and actions of all sentient beings. After observing, he can preach the Dharma according to the situation. He also has no loss of mindfulness regarding the four unobstructed knowledges (四無礙) (four kinds of eloquence). He remembers the past, present, and future without forgetting. Since he does not lose his own ability to remember, he also proclaims this method of mindfulness to sentient beings. This is called the Tathagata's seventeenth deed.'

---

。」

爾時，世尊即說頌曰：

「如來修集八解脫，　　故於諸法不失念， 　知眾生心隨意說，　　為令得念說是業。

「複次，善男子！如來真實無不定心。若行、若住、若坐、若臥、若語、若默，常知諸法深妙之義。一切世間若有入定、若不入定，悉無能知如來心也，唯除諸佛借其道力。欲令一切無量眾生常在定故，說如是業，是名如來第十八業。」

爾時，世尊即說頌曰：

「如來、正覺常在定，　　所作諸事無散亂， 　常入三昧無知者，　　是故宣說十八業。

「複次，善男子！如來真實無種種想，所謂無分別福田非福田想，亦無分別諸眾生想，及以法想、正覺之想及法界想。分別持戒，及毀戒想，亦無分別怨想親想、受不受想，分別正見邪見之想，是故如來無種種想。為壞眾生如是諸想，宣說是業，是名如來第十九業。」

爾時，世尊即說頌曰：

「如來永斷一切想，　　是故了知諸法界， 　為破眾生若干想，　　宣說如來十九業。

「複次，善男子！如來從智舍心無不知舍。何以故？修身故、修戒故、修心故、修慧故、斷癡故，如來舍心出於世間，即是聖舍、是畢竟舍、轉梵輪舍、共大悲舍、為利眾生舍、知對治舍。如是等舍，無增無減、不高不下，

【現代漢語翻譯】 現代漢語譯本 那時，世尊即說偈頌道： 『如來修習八解脫（八種禪定境界），因此對於一切法都不會失去正念， 瞭解眾生的心意而隨其根性說法，爲了使眾生獲得正念而宣說此業。 『再者，善男子！如來真實沒有不定的心。無論是行走、站立、坐著、躺臥、說話、沉默，都常知曉諸法深奧微妙的意義。一切世間，無論是入定還是不入定的人，都無法瞭解如來的心，唯有諸佛憑藉其道力才能知曉。爲了使一切無量眾生常在禪定之中，宣說這樣的業，這稱為如來的第十八業。』 那時，世尊即說偈頌道： 『如來、正覺（佛的稱號）常在禪定之中，所做的一切事情都沒有散亂， 常入三昧（禪定）而無人能知，因此宣說這第十八業。 『再者，善男子！如來真實沒有種種分別之想，所謂沒有分別福田（指值得尊敬和供養的人）和非福田之想，也沒有分別諸眾生之想，以及法想（對佛法的執著）、正覺之想（對成佛的執著）和法界之想（對宇宙真理的執著）。沒有分別持戒和毀戒之想，也沒有分別怨恨和親近之想、接受和不接受之想，分別正見和邪見之想，因此如來沒有種種分別之想。爲了破除眾生這樣的種種分別之想，宣說此業，這稱為如來的第十九業。』 那時，世尊即說偈頌道： 『如來永遠斷除一切分別之想，因此了知諸法界（宇宙真理）， 爲了破除眾生種種分別之想，宣說如來的第十九業。 『再者，善男子！如來從智慧捨棄心念，沒有不捨棄的。為什麼呢？因為修身、修戒、修心、修慧、斷除愚癡的緣故，如來的舍心出於世間，即是聖舍（聖者的捨棄）、是畢竟舍（究竟的捨棄）、轉梵輪舍（弘揚佛法的捨棄）、共大悲舍（以大悲心為出發點的捨棄）、為利益眾生舍、知對治舍（知道對治煩惱的捨棄）。像這樣的捨棄，沒有增加也沒有減少、不高也不低，

【English Translation】 English version At that time, the World Honored One spoke in verse, saying: 'The Tathagata cultivates the eight liberations (eight stages of meditative absorption), therefore, he does not lose mindfulness of all dharmas (teachings), Knowing the minds of sentient beings, he speaks according to their capacities, and for the sake of enabling them to attain mindfulness, he proclaims this action. 'Furthermore, good man! The Tathagata truly has no unsteady mind. Whether walking, standing, sitting, lying down, speaking, or remaining silent, he always knows the profound and subtle meaning of all dharmas. In all the world, whether one is in samadhi (meditative concentration) or not, no one can know the mind of the Tathagata, except for the Buddhas who borrow his power of the path. Wishing to enable all immeasurable sentient beings to always be in samadhi, he proclaims such an action, and this is called the eighteenth action of the Tathagata.' At that time, the World Honored One spoke in verse, saying: 'The Tathagata, the Perfectly Enlightened One, is always in samadhi, and all his actions are without distraction, He is always in samadhi and no one knows it, therefore, he proclaims the eighteenth action. 'Furthermore, good man! The Tathagata truly has no various thoughts, that is, no thought of distinguishing fields of merit (those worthy of respect and offering) from non-fields of merit, nor does he have thoughts of distinguishing sentient beings, as well as thoughts of dharma (attachment to Buddhist teachings), thoughts of perfect enlightenment (attachment to becoming a Buddha), and thoughts of the dharma realm (attachment to the truth of the universe). He has no thoughts of distinguishing keeping precepts from breaking precepts, nor does he have thoughts of distinguishing enemies from loved ones, acceptance from non-acceptance, or distinguishing right views from wrong views. Therefore, the Tathagata has no various thoughts. In order to destroy such various thoughts of sentient beings, he proclaims this action, and this is called the nineteenth action of the Tathagata.' At that time, the World Honored One spoke in verse, saying: 'The Tathagata has forever cut off all thoughts, therefore, he knows the dharma realm (the truth of the universe), In order to break the various thoughts of sentient beings, he proclaims the nineteenth action of the Tathagata. 'Furthermore, good man! The Tathagata, from wisdom, relinquishes his mind without not relinquishing. Why is that? Because of cultivating the body, cultivating precepts, cultivating the mind, cultivating wisdom, and cutting off ignorance, the Tathagata's relinquishing mind comes forth from the world, which is the relinquishing of the noble ones, the ultimate relinquishing, the relinquishing of turning the wheel of dharma (spreading Buddhist teachings), the relinquishing of great compassion, the relinquishing for the benefit of sentient beings, and the relinquishing of knowing the antidote (to afflictions). Such relinquishing is neither increasing nor decreasing, neither high nor low,

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不雜煩惱、不一不二，不觀時節、無礙無對，不住不動、不隱不顯，真實不虛。如來成就如是大舍，而能為諸眾生說法，是名如來第二十業。」

爾時，世尊即說頌曰：

「如來修身戒心慧，　　從於智慧修舍心， 　于諸眾生無愛恚，　　不動不住真實舍。 　大慈大悲無上尊，　　具足如是之大舍， 　無礙智慧調眾生，　　演說清凈二十業。

「複次，善男子！如來欲業無增無減。何等名欲？欲于善法，所謂大慈大悲說法度人安住寂靜，勸諸菩薩學菩提道，令三乘種相繼不絕。如是諸欲，不隨欲出隨智而生。欲令一切眾生具足阿耨多羅三藐三菩提故，演說正法，是名如來二十一業。」

爾時，世尊即說頌曰：

「如來欲者無增減，　　大慈大悲故說法， 　不斷三乘無邊身，　　為眾演說如是業。

「複次，善男子！如來精進無有休息。云何不息？所謂調伏眾生說法化度，假使有一人能無量劫佛邊聽法，如來當爲說不休息。若有一佛于無量劫演說法者，如來亦聽心無懈廢。若過無量恒沙世界，有一眾生應受化者，如來要當隨逐不捨、不食、不息、不生疲倦悔退之心，常勸眾生令勤精進，是名如來二十二業。」

爾時，世尊即說頌曰：

「具精進人師子王，　　于大眾中贊

【現代漢語翻譯】 現代漢語譯本：不與煩惱混雜，不執著於一或二的對立，不觀察時節因緣，沒有障礙和對立，不住留也不動搖，不隱藏也不顯現，真實不虛。如來成就這樣的大舍，才能為眾生說法，這稱為如來的第二十業。 當時，世尊即說偈頌： 『如來修持身戒心慧，從智慧中修習舍心，對於眾生沒有愛憎，不動搖不住留的真實舍。大慈大悲無上尊，具足這樣的大舍，以無礙的智慧調伏眾生，演說清凈的二十種業。 『再者，善男子！如來的欲業沒有增加也沒有減少。什麼稱為欲？欲求善法，即大慈大悲地說法度人，安住于寂靜，勸導菩薩學習菩提道，使三乘（聲聞乘、緣覺乘、菩薩乘）的種子相續不斷。這樣的欲求，不是隨欲而生，而是隨智慧而生。爲了使一切眾生具足阿耨多羅三藐三菩提（無上正等正覺），演說正法，這稱為如來的第二十一業。』 當時，世尊即說偈頌： 『如來的欲求沒有增減，因為大慈大悲而說法，不斷絕三乘的無邊身，為眾生演說這樣的業。 『再者，善男子！如來的精進沒有休息。什麼是不休息？即調伏眾生，說法教化，假使有一個人能在無量劫的時間裡在佛的身邊聽法，如來也會為他說法不休息。如果有一尊佛在無量劫的時間裡演說佛法，如來也會聽法，心中沒有懈怠。如果超過無量恒河沙數的世界，有一個眾生應該被教化，如來必定會跟隨不捨，不吃飯，不休息，不生疲倦後悔的心，常常勸導眾生勤奮精進，這稱為如來的第二十二業。』 當時，世尊即說偈頌： 『具足精進的人，如同獅子王，在大眾中讚歎』

【English Translation】 English version: 'Not mixed with afflictions, not clinging to one or two, not observing seasons, without hindrance or opposition, not dwelling or moving, not hidden or revealed, true and not false. The Tathagata achieves such great relinquishment, and is able to preach the Dharma to all beings, this is called the Tathagata's twentieth karma.' At that time, the World Honored One spoke the following verse: 'The Tathagata cultivates body, precepts, mind, and wisdom, from wisdom cultivates the mind of relinquishment, towards all beings has no love or hatred, a true relinquishment that does not move or dwell. The Great Compassionate and Supreme Honored One, possessing such great relinquishment, with unobstructed wisdom tames all beings, expounding the pure twenty karmas.' 'Furthermore, good man! The Tathagata's desire-karma has neither increase nor decrease. What is called desire? Desire for good Dharma, that is, with great compassion and great kindness, preaching the Dharma to liberate people, dwelling in tranquility, encouraging Bodhisattvas to learn the Bodhi path, so that the seeds of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) continue without interruption. Such desires do not arise from desire, but from wisdom. In order to enable all beings to achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment), expounding the true Dharma, this is called the Tathagata's twenty-first karma.' At that time, the World Honored One spoke the following verse: 'The Tathagata's desire has no increase or decrease, because of great compassion and great kindness, he preaches the Dharma, not cutting off the boundless bodies of the three vehicles, for all beings he expounds such karma.' 'Furthermore, good man! The Tathagata's diligence has no rest. What is not resting? That is, taming all beings, preaching the Dharma to teach and transform them. If there is one person who can listen to the Dharma by the Buddha's side for countless kalpas, the Tathagata will preach to him without rest. If there is one Buddha who expounds the Dharma for countless kalpas, the Tathagata will also listen without any slackness in his mind. If beyond countless Ganges sand worlds, there is one being who should be transformed, the Tathagata will surely follow without abandoning, without eating, without resting, without generating a tired or regretful mind, always encouraging beings to be diligent and energetic, this is called the Tathagata's twenty-second karma.' At that time, the World Honored One spoke the following verse: 'The one who possesses diligence, like a lion king, praises in the great assembly.'

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精進， 　精進說法無休息，　　是故進業二十二。

「複次，善男子！如來念心無有增減。何以故？如來初得阿耨多羅三藐三菩提時，遍觀一切去來現在眾生之心，后說法時不失先念，念本三聚及三種根，凡所演說無不作念，是名如來二十三業。」

爾時，世尊即說頌曰：

「如來初得菩提時，　　遍觀眾生如實心， 　凡所說法不失念，　　二十三業佛所說。

「複次，善男子！如來三昧於一切法平等無減，是故諸佛一切平等，於一億種貪慾恚癡，及一億種無貪恚癡，其心平等無有差別，有為無為、生死涅槃亦復如是。具如是等平等三昧，不雜眼耳鼻舌身意，四大三界非此非彼，亦非一切非增非減。為令眾生得是三昧，宣說正法，是名如來二十四業。」

爾時，世尊即說頌曰：

「如來等觀一切法，　　是故常定心無亂， 　不為三界之所攝，　　諸根四大亦如是。 　一切諸法無差別，　　平等觀察善不善， 　如來所說如是業，　　為諸眾生得是定。

「複次，善男子！如來智慧常無減少。以是智力知一切法，能隨眾生意趣說法。得無礙智，知一切義、知一切字、知一切句，于無量劫演一句法，出無量義斷一切疑，說三乘法並及八萬四千法門，亦說八萬四千法聚，是名無

【現代漢語翻譯】 現代漢語譯本 精進， 精進說法沒有休息，因此精進的行業有二十二種。

『再者，善男子！如來的念心沒有增減。為什麼呢？如來初次證得阿耨多羅三藐三菩提（無上正等正覺）時，普遍觀察一切過去、現在、未來的眾生之心，之後說法時不會失去先前的念頭，憶念根本的三聚（戒、定、慧）和三種根（上、中、下），凡是所演說的沒有不作意念的，這稱為如來的第二十三種行業。』

當時，世尊即說偈頌道：

『如來初次證得菩提（覺悟）時，普遍觀察眾生真實的心，凡是所說的法不失去念頭，這二十三種行業是佛所說的。

『再者，善男子！如來的三昧（禪定）對於一切法平等沒有減少，因此諸佛一切平等，對於一億種貪慾、嗔恚、愚癡，以及一億種無貪、無嗔、無癡，其心平等沒有差別，有為法、無為法、生死、涅槃也是如此。具足像這樣的平等三昧，不雜染于眼、耳、鼻、舌、身、意，四大、三界非此非彼，也不是一切，非增非減。爲了使眾生得到這種三昧，宣說正法，這稱為如來的第二十四種行業。』

當時，世尊即說偈頌道：

『如來平等觀察一切法，因此常常禪定心不散亂，不被三界所攝，諸根和四大也是如此。一切諸法沒有差別，平等觀察善與不善，如來所說這樣的行業，是爲了讓眾生得到這種禪定。

『再者，善男子！如來的智慧常常沒有減少。憑藉這種智慧的力量，知道一切法，能夠隨順眾生的意願而說法。得到無礙的智慧，知道一切義理、知道一切文字、知道一切語句，在無量劫中演說一句法，能生出無量的義理，斷除一切疑惑，宣說三乘法以及八萬四千法門，也說八萬四千法聚，這稱為無

【English Translation】 English version Diligence, Diligence in teaching without rest, therefore, there are twenty-two kinds of diligent actions.

'Furthermore, good man! The Tathagata's (Buddha's) mind of mindfulness has no increase or decrease. Why is that? When the Tathagata first attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), he universally observed the minds of all sentient beings in the past, present, and future. Afterwards, when teaching the Dharma, he does not lose his previous mindfulness, remembering the fundamental three aggregates (sila, samadhi, prajna) and the three roots (superior, middling, inferior). Whatever he expounds, he does not fail to keep in mind. This is called the twenty-third action of the Tathagata.'

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

'When the Tathagata first attained Bodhi (enlightenment), he universally observed the true minds of sentient beings. Whatever Dharma he teaches, he does not lose mindfulness. These twenty-three actions are what the Buddha has spoken.'

'Furthermore, good man! The Tathagata's Samadhi (meditative absorption) is equal and without decrease in all dharmas. Therefore, all Buddhas are equal. Regarding one hundred million kinds of greed, hatred, and delusion, and one hundred million kinds of non-greed, non-hatred, and non-delusion, his mind is equal without any difference. The conditioned, the unconditioned, birth and death, and Nirvana are also like this. Possessing such equal Samadhi, he is not mixed with the eye, ear, nose, tongue, body, and mind. The four great elements and the three realms are neither this nor that, nor are they everything, neither increasing nor decreasing. In order to enable sentient beings to attain this Samadhi, he proclaims the true Dharma. This is called the twenty-fourth action of the Tathagata.'

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

'The Tathagata equally observes all dharmas, therefore, he is always in Samadhi and his mind is not disturbed. He is not encompassed by the three realms. The sense organs and the four great elements are also like this. All dharmas are without difference. He equally observes good and non-good. The actions spoken by the Tathagata are for sentient beings to attain this Samadhi.'

'Furthermore, good man! The Tathagata's wisdom is always without decrease. With the power of this wisdom, he knows all dharmas and is able to teach the Dharma according to the inclinations of sentient beings. He attains unobstructed wisdom, knowing all meanings, knowing all words, knowing all phrases. In immeasurable kalpas (eons), he expounds one phrase of Dharma, which produces immeasurable meanings, cutting off all doubts. He teaches the three vehicles and the eighty-four thousand Dharma doors, and also speaks of the eighty-four thousand Dharma aggregates. This is called the un

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量無邊智慧。為令眾生得是智故，宣說正法，是名如來二十五業。」

爾時，世尊即說頌曰：

「佛智無礙無有邊，　　能說無礙無邊法， 　演一字作無量句，　　演一句作無量義。 　說八萬四千法門，　　亦及爾所諸法聚， 　為令眾得無礙智，　　是故宣說如是業。

「複次，善男子！如來解脫無有減少。聲聞之人從他聞故而得解脫；緣覺之人從因緣故而得解脫；如來無師自然覺悟，永斷煩惱及以習氣，過去不斷，未來不著，現在不住，亦不貪著眼色二法，乃至意法亦復如是。知心性凈，是故唱言如來一念得阿耨多羅三藐三菩提。為令眾生一念得成阿耨多羅三藐三菩提故，演說正法，是名如來二十六業。」

爾時，世尊即說頌曰：

「為諸聲聞聞解脫，　　亦為緣覺因緣悟， 　如來解脫不著有，　　不著三世心性凈。 　凡所演說為解脫，　　勸諸眾生無上道， 　二十六業非業故，　　大慈大悲處眾說。

「複次，善男子！如來身業隨智慧行，智所圍繞。以是業故，眾生聞見說法默然、行住坐臥飲食、出入城邑聚落，三十二相、八十種好悉得調伏。是故如來一切身業隨智慧行，是名如來二十七業。」

爾時，世尊即說頌曰：

「如來身業為眾生，　　故示種種妙相

【現代漢語翻譯】 現代漢語譯本：『佛陀的智慧無邊無際。爲了讓眾生獲得這種智慧，佛陀宣說正法，這被稱為如來的第二十五種事業。』 當時，世尊即說偈頌道： 『佛陀的智慧無礙無邊，能說無礙無邊的法，將一個字演說成無量句子，將一句話演說成無量意義。 宣說八萬四千法門（指佛陀教導的各種修行方法），以及如此眾多的法聚（指各種佛法教義的集合），爲了讓眾生獲得無礙的智慧，所以宣說這樣的事業。 『再者，善男子！如來的解脫沒有減少。聲聞（指聽聞佛法而修行的人）之人從他人聽聞而獲得解脫；緣覺（指獨自覺悟的人）之人從因緣而獲得解脫；如來（指佛陀）無師自然覺悟，永遠斷除煩惱以及習氣，過去不執著，未來不貪戀，現在不住留，也不貪著眼色二法（指眼睛和所見之物），乃至意法（指意識和所想之物）也是如此。知道心性清凈，所以宣稱如來一念之間就能成就阿耨多羅三藐三菩提（無上正等正覺）。爲了讓眾生一念之間就能成就阿耨多羅三藐三菩提，宣說正法，這被稱為如來的第二十六種事業。』 當時，世尊即說偈頌道： 『爲了讓聲聞聽聞而解脫，也爲了讓緣覺因因緣而覺悟，如來的解脫不執著于有，不執著於三世（過去、現在、未來），心性清凈。 凡所演說都是爲了解脫，勸導眾生走上無上道，這二十六種事業並非是業，而是大慈大悲地在眾人面前宣說。 『再者，善男子！如來的身業（指身體的行為）隨著智慧而行，被智慧所圍繞。因為這種事業，眾生聽聞、看見說法、默然、行走、站立、坐臥、飲食、出入城邑聚落，三十二相（指佛陀的身體特徵）、八十種好（指佛陀身體的細微美好之處）都得到調伏。所以如來的一切身業都隨著智慧而行，這被稱為如來的第二十七種事業。』 當時，世尊即說偈頌道： 『如來的身業是爲了眾生，所以示現種種美妙的相貌』

【English Translation】 English version: 'The Buddha's wisdom is boundless and limitless. To enable sentient beings to attain this wisdom, the Buddha proclaims the true Dharma, and this is called the twenty-fifth activity of the Tathagata (Buddha).' At that time, the World Honored One spoke in verse: 'The Buddha's wisdom is unobstructed and boundless, capable of speaking unobstructed and boundless Dharma, elaborating one word into countless sentences, and elaborating one sentence into countless meanings. Proclaiming the eighty-four thousand Dharma gates (referring to the various methods of practice taught by the Buddha), as well as the numerous Dharma collections (referring to the collections of Buddhist teachings), to enable sentient beings to attain unobstructed wisdom, therefore, such activities are proclaimed. 'Furthermore, good man! The Tathagata's liberation is without diminution. Those who are Sravakas (those who attain enlightenment by hearing the Dharma) attain liberation through hearing from others; those who are Pratyekabuddhas (those who attain enlightenment on their own) attain liberation through conditions; the Tathagata (Buddha) is naturally enlightened without a teacher, eternally severing afflictions and habitual tendencies, not clinging to the past, not craving the future, not dwelling in the present, and not craving the two dharmas of eye and form (referring to the eye and what is seen), and so it is with the mind and its objects. Knowing the purity of the mind's nature, therefore, it is proclaimed that the Tathagata attains Anuttara-samyak-sambodhi (supreme perfect enlightenment) in a single thought. To enable sentient beings to attain Anuttara-samyak-sambodhi in a single thought, the true Dharma is proclaimed, and this is called the twenty-sixth activity of the Tathagata.' At that time, the World Honored One spoke in verse: 'For the Sravakas to hear and attain liberation, and for the Pratyekabuddhas to awaken through conditions, the Tathagata's liberation does not cling to existence, does not cling to the three times (past, present, future), and the mind's nature is pure. All that is proclaimed is for liberation, urging sentient beings onto the supreme path, these twenty-six activities are not activities, but are proclaimed with great compassion and great mercy before the assembly. 'Furthermore, good man! The Tathagata's bodily actions (referring to physical actions) follow wisdom, and are surrounded by wisdom. Because of this activity, sentient beings who hear, see the Dharma being spoken, are silent, walk, stand, sit, lie down, eat, enter and leave cities and villages, the thirty-two marks (referring to the physical characteristics of the Buddha), and the eighty minor marks (referring to the subtle perfections of the Buddha's body) are all subdued. Therefore, all the Tathagata's bodily actions follow wisdom, and this is called the twenty-seventh activity of the Tathagata.' At that time, the World Honored One spoke in verse: 'The Tathagata's bodily actions are for sentient beings, therefore, various wonderful forms are shown.'

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好， 　凡所舉動調眾生，　　大悲為眾說是業。」

「複次，善男子！如來口業隨智慧行。何以故？說法凈故，無脫失故，真正語、易解語、易知語、非高語、非下語、非曲語、非粗語、非惡語、非闇語、柔軟語、非輕語、非疾語、非畏語、非不解義語、非惡聲語、非緩語、甘露語、可愛語、次第語、莊嚴語、恭敬語、樂聞語、不貪語、不垢語、清凈語、畢竟語、不誑語、不癡語、無礙語、廣語、真實語、不作語、不盡語、安樂語、身寂靜語、心寂靜語、貪寂靜語、瞋寂靜語、癡寂靜語、壞魔語、破邪論語，梵聲、迦陵頻伽聲、釋聲、大海潮聲、拘侖阇聲、秋月孔雀聲、拘枳羅聲、命命鳥聲、鵝王聲、鹿王聲、琴聲、鼓聲、貝聲、伎樂聲、人樂聞聲、耳根樂聲，增善法語、句義無盡語、合字句義語、時語略語、知足語、調諸根語、施莊嚴語、清凈戒語、共忍行語、精進神通語、遠離欲界語、具足智慧語、慈語悲語、喜語舍語、說三乘語、不斷三寶語、解三聚語、解三世語、解三解脫語、分別四諦語、修集語讚歎語、佛語、聖語、無邊語、無行語。善男子！如來成就如是等語，是故如來所有口業隨智慧行，是名如來二十八業。」

爾時，世尊即說頌曰：

「如來所說如凈珠，　　成就無量諸功德， 　

【現代漢語翻譯】 現代漢語譯本：'凡是（佛）所作所為，調伏眾生，都是以大悲心為眾生宣說業報的道理。' 『再者，善男子！如來的口業是隨著智慧而行的。為什麼呢？因為說法清凈的緣故，沒有遺漏的緣故，所說的是真實語、易懂語、易知語、不高傲語、不低俗語、不彎曲語、不粗俗語、不惡毒語、不含糊語、柔和語、不輕率語、不急促語、不畏懼語、不含糊其辭語、不惡聲語、不遲緩語、甘露語、可愛語、有條理語、莊嚴語、恭敬語、樂於聽聞語、不貪婪語、不污穢語、清凈語、究竟語、不欺騙語、不愚癡語、無障礙語、廣博語、真實語、不造作語、不窮盡語、安樂語、身寂靜語、心寂靜語、貪慾寂靜語、嗔恨寂靜語、愚癡寂靜語、摧毀魔障語、破除邪論語，具有梵天之聲、迦陵頻伽（妙音鳥）之聲、帝釋天之聲、大海潮聲、拘侖阇（鳥名）之聲、秋月孔雀之聲、拘枳羅（杜鵑）之聲、命命鳥之聲、鵝王之聲、鹿王之聲、琴聲、鼓聲、貝聲、伎樂之聲、人們樂於聽聞之聲、耳根樂於聽聞之聲，增長善法的語言、語句和意義無窮盡的語言、符合字句意義的語言、適時的語言、簡略的語言、知足的語言、調伏諸根的語言、佈施莊嚴的語言、清凈戒律的語言、共同修忍辱的語言、精進神通的語言、遠離欲界的語言、具足智慧的語言、慈愛的語言、悲憫的語言、喜悅的語言、捨棄的語言、宣說三乘（聲聞乘、緣覺乘、菩薩乘）的語言、不斷絕三寶（佛、法、僧）的語言、解釋三聚（律儀戒、攝善法戒、饒益有情戒）的語言、解釋三世（過去、現在、未來）的語言、解釋三解脫（空解脫、無相解脫、無愿解脫）的語言、分別四諦（苦、集、滅、道）的語言、修集功德的語言、讚歎功德的語言、佛的語言、聖賢的語言、無邊無際的語言、無所作為的語言。善男子！如來成就瞭如此等等的語言，所以如來所有的口業都是隨著智慧而行的，這就是如來的二十八種口業。』 當時，世尊即說偈頌道： 『如來所說的法如同清凈的寶珠，成就了無量無邊的功德，』

【English Translation】 English version: 'All actions and movements of the Buddha, in taming sentient beings, are done with great compassion, explaining the principle of karma to them.' 'Furthermore, good man! The Tathagata's verbal actions follow wisdom. Why? Because the teachings are pure, without omissions, and are true words, easy to understand, easy to know, not arrogant, not vulgar, not crooked, not coarse, not malicious, not ambiguous, gentle words, not careless words, not hasty words, not fearful words, not ambiguous words, not harsh words, not slow words, nectar-like words, lovely words, orderly words, dignified words, respectful words, pleasant to hear words, non-greedy words, non-defiled words, pure words, ultimate words, non-deceitful words, non-ignorant words, unobstructed words, vast words, truthful words, non-contrived words, inexhaustible words, peaceful words, words of bodily tranquility, words of mental tranquility, words of tranquility from greed, words of tranquility from anger, words of tranquility from ignorance, words that destroy demonic obstacles, words that refute heretical views, having the voice of Brahma, the voice of Kalavinka (a bird with a beautiful voice), the voice of Sakra, the sound of the great ocean tide, the sound of Kokila (a bird), the sound of the autumn moon peacock, the sound of Kokila (cuckoo), the sound of the Jivanjiva bird, the sound of the swan king, the sound of the deer king, the sound of the lute, the sound of the drum, the sound of the conch, the sound of music, sounds that people love to hear, sounds that the ears love to hear, words that increase good dharma, words with endless meanings, words that match the meaning of the words, timely words, concise words, words of contentment, words that tame the senses, words of giving and adornment, words of pure precepts, words of practicing patience together, words of diligent supernatural powers, words of detachment from the desire realm, words of complete wisdom, words of loving-kindness, words of compassion, words of joy, words of equanimity, words that explain the three vehicles (Sravaka, Pratyekabuddha, Bodhisattva), words that do not cut off the three jewels (Buddha, Dharma, Sangha), words that explain the three aggregates (morality, good dharma, benefiting sentient beings), words that explain the three times (past, present, future), words that explain the three liberations (emptiness, signlessness, wishlessness), words that distinguish the four noble truths (suffering, origin, cessation, path), words of cultivating merit, words of praising merit, the words of the Buddha, the words of the saints, boundless words, non-action words. Good man! The Tathagata has accomplished such words, therefore all the verbal actions of the Tathagata follow wisdom, this is called the twenty-eight verbal actions of the Tathagata.' At that time, the World Honored One spoke in verse: 'The Dharma spoken by the Tathagata is like a pure jewel, accomplishing immeasurable merits,'

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其聲遍滿十方界，　　一音能令種種解。 　凡所演說不作念，　　更不觀眾心境界， 　如來音聲如響相，　　無說無聞亦如是。 　大慈大悲清凈語，　　為眾生解種種法， 　是故宣說如來業，　　二十八業如先佛。

「複次，善男子！如來意業隨智慧行。何以故？如來了知一切眾生心意識等，亦不隨意隨緣隨貪隨恚隨癡，遠離誑惑及我我所無明闇翳，平等清凈無有邊際猶如虛空，是故如來所修意業隨智慧行，是名如來二十九業。」

爾時，世尊即說頌曰：

「如來之心不可量，　　如以毫毛舉須彌， 　常觀眾生心所緣，　　遠離諸魔煩惱界。 　人中象王說善業，　　為壞眾生種種惡， 　為凈眾生身口意，　　二十九業今已說。

「複次，善男子！如來智慧知過去世，其智無礙亦無障者。云何為智？知過去佛無量無數，及其世界所有草木眾生之數，其心所緣種種音聲，亦知其佛說幾所法，有幾衆生得聲聞乘、辟支佛乘及菩薩乘，亦知彼佛所有世界壽命修短，眾數多少、名字種種、喘息飲食，眾生根界、意界、法界、心界、行界，其心次第生滅出沒，如實了知。知其數量非比智知，是名如來第三十業。」

爾時，世尊即說頌曰：

「佛智無礙無障者，　　故能悉知無量土，

【現代漢語翻譯】 現代漢語譯本 他的聲音遍滿十方世界，一個聲音能使眾生有種種不同的理解。 凡是他所演說的，都不作意念想，更不觀察眾生的心境。 如來的聲音如同迴響，無說無聞也是如此。 以大慈大悲的清凈語言，為眾生解釋種種佛法。 因此宣說如來的事業，這二十八種事業如同過去的佛陀一樣。

『再者，善男子！如來的意業隨著智慧而行。為什麼呢？因為如來了解一切眾生的心、意識等等，也不隨順他們的意願、因緣、貪慾、嗔恚、愚癡，遠離虛妄迷惑以及我執、我所的無明黑暗，平等清凈沒有邊際，如同虛空一樣。因此，如來所修的意業隨著智慧而行，這稱為如來的第二十九種事業。』

這時，世尊即說偈頌： 『如來的心不可衡量，如同用毫毛舉起須彌山（Mount Sumeru）。 他常觀察眾生心中所緣，遠離各種魔障煩惱的境界。 人中之象王（指佛陀）宣說善業，爲了破除眾生種種惡行。 爲了凈化眾生的身、口、意，這第二十九種事業現在已經說完了。

『再者，善男子！如來的智慧能夠知道過去世，他的智慧沒有障礙也沒有阻礙。什麼是智慧呢？知道過去無量無數的佛陀，以及他們世界中所有的草木眾生的數量，他們心中所緣的種種音聲，也知道那些佛陀說了多少法，有多少眾生證得聲聞乘（Sravaka-yana）、辟支佛乘（Pratyekabuddha-yana）以及菩薩乘（Bodhisattva-yana），也知道那些佛陀所有世界的壽命長短，眾生的數量多少、名字種種、呼吸飲食，眾生的根界、意界、法界、心界、行界，他們心中次第生滅出沒，如實地了知。知道這些數量不是用比量智所能知道的，這稱為如來的第三十種事業。』

這時，世尊即說偈頌： 『佛陀的智慧沒有障礙也沒有阻礙，所以能夠完全知道無量國土，』

【English Translation】 English version His voice pervades the ten directions, and a single sound can enable various understandings. Whatever he expounds, he does not do so with intention, nor does he observe the mental states of beings. The Tathagata's (如來) voice is like an echo, without speaking or hearing, it is just like that. With great compassion and pure speech, he explains various dharmas (法) for beings. Therefore, the deeds of the Tathagata are proclaimed, these twenty-eight deeds are like those of past Buddhas.

'Furthermore, good man! The Tathagata's (如來) mental actions follow wisdom. Why is that? Because the Tathagata understands all beings' minds, consciousnesses, etc., and does not follow their wishes, conditions, greed, hatred, or delusion. He is far from deception and the darkness of ignorance of self and what belongs to self. He is equally pure, without limit, like empty space. Therefore, the mental actions that the Tathagata cultivates follow wisdom. This is called the twenty-ninth deed of the Tathagata.'

At that time, the World Honored One spoke in verse: 'The Tathagata's mind is immeasurable, like lifting Mount Sumeru (須彌山) with a hair. He constantly observes what beings' minds are focused on, and is far from the realms of all demonic afflictions. The king of elephants among men (referring to the Buddha) speaks of good deeds, to destroy all kinds of evil in beings. To purify the body, speech, and mind of beings, these twenty-ninth deeds have now been spoken.'

'Furthermore, good man! The Tathagata's wisdom knows the past lives, his wisdom is unobstructed and without hindrance. What is wisdom? It is knowing the immeasurable and countless Buddhas of the past, and the number of all plants and beings in their worlds, the various sounds that their minds focused on, and also knowing how many dharmas those Buddhas spoke, how many beings attained the Sravaka-yana (聲聞乘), Pratyekabuddha-yana (辟支佛乘), and Bodhisattva-yana (菩薩乘), and also knowing the lifespan of those Buddhas' worlds, the number of beings, their various names, their breathing and eating, the beings' sense realms, mind realms, dharma realms, heart realms, and action realms, the order of arising, ceasing, appearing, and disappearing of their minds, knowing them as they truly are. Knowing these quantities is not something that can be known by comparative wisdom. This is called the thirtieth deed of the Tathagata.'

At that time, the World Honored One spoke in verse: 'The Buddha's wisdom is unobstructed and without hindrance, therefore he can fully know the immeasurable lands,'

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了知一切諸佛事，　　眾生諸根及法界。 　人師子王知過去，　　如觀掌中阿摩勒， 　無邊身說三十業，　　為令眾生知過世。

「複次，善男子！如來智慧知未來世，其智無礙亦無障者。云何為智？知未來世若出、若滅，一切世界幾劫水災、幾劫火災、幾劫風災，成壞之數。幾佛世界、幾佛出世，世界之中有幾微塵。有幾聲聞、緣覺、菩薩，亦知彼佛幾食、幾息、幾行、幾住、幾坐、幾臥、幾人獲得聲聞解脫，幾人獲得緣覺解脫，幾人獲得正覺解脫，幾人修集慈悲喜捨，亦復了知幾所眾生次第心生次第心滅。了了能知如是等事，亦非比智，是名如來三十一業。」

爾時，世尊即說頌曰：

「如來了知未來世，　　一切諸法之出沒， 　知佛世界及以佛，　　眾心次第生滅等， 　既得知已無憍慢，　　名三十一如來業。

「複次，善男子！如來智慧知現在世，其智無礙亦無障者。云何為智？如來悉知十方現在世界，諸佛、聲聞、緣覺、菩薩眾數，日月星宿、草木微塵，地水火風四大海渧，眾生毛髮種種形色，心意次第生滅出沒，亦知地獄、畜生、餓鬼現業果報，幾時住世、幾時解脫；亦知人天業果因緣，幾時住世、幾時解脫；知煩惱界及諸根界、意界、法界。如來雖複種種知已，不生高

【現代漢語翻譯】 現代漢語譯本 完全瞭解一切諸佛的事蹟，眾生的各種根器以及法界。 人中獅子之王能夠知曉過去，如同觀看掌中的阿摩勒果（一種果實）。 以無邊的身軀宣說三十種事業，爲了讓眾生了解過去世。

『再者，善男子！如來的智慧能夠知曉未來世，其智慧沒有障礙也沒有阻礙。什麼是智慧呢？能夠知曉未來世的出現和滅亡，一切世界經歷多少劫的水災、多少劫的火災、多少劫的風災，以及成住壞空的次數。有多少佛的世界、有多少佛出世，世界之中有多少微塵。有多少聲聞、緣覺、菩薩，也知道那些佛的飲食、呼吸、行走、停留、坐臥的情況，有多少人獲得聲聞的解脫，有多少人獲得緣覺的解脫，有多少人獲得正覺的解脫，有多少人修習慈悲喜捨，也完全瞭解有多少眾生次第生心、次第滅心。完全能夠知曉這些事情，並非是比量之智，這稱為如來的第三十一種事業。』

這時，世尊即說偈頌道：

『如來能夠知曉未來世，一切諸法的出現和消沒，知曉佛的世界以及佛，眾生心念次第生滅等等，既然知曉了這些，也不會產生驕慢，這稱為第三十一種如來事業。』

『再者，善男子！如來的智慧能夠知曉現在世，其智慧沒有障礙也沒有阻礙。什麼是智慧呢？如來完全知曉十方現在世界，諸佛、聲聞、緣覺、菩薩的眾數，日月星辰、草木微塵，地水火風四大海滴，眾生的毛髮和各種形色，心意次第生滅出沒，也知道地獄、畜生、餓鬼現在的業報，何時住世、何時解脫；也知道人天業果的因緣，何時住世、何時解脫；知道煩惱界以及諸根界、意界、法界。如來雖然知道種種，也不會生起高慢之心。

【English Translation】 English version Completely understanding all the deeds of all Buddhas, the various faculties of sentient beings, and the Dharma realm. The Lion King among humans knows the past, as if viewing an Amalaka fruit (a type of fruit) in the palm of his hand. With his boundless body, he proclaims thirty kinds of activities, to make sentient beings understand past lives.

'Furthermore, good man! The Tathagata's wisdom knows the future, and this wisdom is without obstruction or hindrance. What is this wisdom? It knows the arising and ceasing of the future, how many kalpas of water disasters, how many kalpas of fire disasters, how many kalpas of wind disasters, and the number of formations and destructions of all worlds. How many Buddha worlds, how many Buddhas appear, and how many dust motes are in the world. How many Shravakas, Pratyekabuddhas, and Bodhisattvas there are, and also knows the Buddhas' eating, breathing, walking, staying, sitting, and lying down. How many people attain Shravaka liberation, how many attain Pratyekabuddha liberation, how many attain Samyak-sambuddha liberation, how many cultivate loving-kindness, compassion, joy, and equanimity, and also fully understands how many sentient beings' minds arise and cease in sequence. Being able to fully know these things, and not through comparative wisdom, this is called the thirty-first activity of the Tathagata.'

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

'The Tathagata knows the future, the arising and ceasing of all dharmas, knows the Buddha worlds and the Buddhas, the sequential arising and ceasing of sentient beings' minds, etc. Having known these, he does not become arrogant, this is called the thirty-first activity of the Tathagata.'

'Furthermore, good man! The Tathagata's wisdom knows the present, and this wisdom is without obstruction or hindrance. What is this wisdom? The Tathagata fully knows the present worlds of the ten directions, the number of Buddhas, Shravakas, Pratyekabuddhas, and Bodhisattvas, the sun, moon, stars, grass, trees, and dust motes, the drops of the four great oceans of earth, water, fire, and wind, the hair and various forms of sentient beings, the sequential arising and ceasing of their minds, and also knows the present karmic retributions of hell beings, animals, and hungry ghosts, how long they will remain in the world, and when they will be liberated; also knows the karmic causes and conditions of humans and gods, how long they will remain in the world, and when they will be liberated; knows the realm of afflictions, the realm of the senses, the realm of mind, and the realm of dharmas. Although the Tathagata knows all these things, he does not give rise to arrogance.'

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心，口亦不出二種之言，是名如來三十二業。」

爾時，世尊即說頌曰：

「無上如來叵思議，　　無有知佛所緣境， 　如來所知如虛空，　　無量無稱無邊界。 　所說微妙第一義，　　為令眾生得是業， 　總持自在能問佛，　　無上世尊隨意答。

「善男子！如來、世尊具足如是三十二業，則能調伏無量眾生。善男子！如來世尊雖為眾生說是諸業，而如來業真實無量不可稱計。

「善男子！如來業者，一切世間所有眾生，不能思惟、不能了知、不能宣說。如是業者，悉能等知一切國土猶如虛空。何以故？十方諸佛悉平等故。善男子！諸佛所說，觀察眾生及佛世界，解脫涅槃等無差別，佛觀法界皆一味已，轉不可轉正法之輪。

「善男子！譬如善識真寶之匠，于寶山中獲得一珠，得以水漬從漬出已，置酢漿中從酢漿出已，置之豆汁意猶不已復置苦酒，苦酒出已置眾藥中，從藥出已以㻲褐磨，是名真正青琉璃珠。善男子！如來亦爾，知眾生界不明凈故，說無常苦及以不凈，為壞貪樂生死之心。如來精進無有休息，復為演說空無相愿，為令了知佛之正法。如來精進猶不休息，復為說法令其不退菩提之心，知三世法成菩提道，名大珍寶良祐福田。是故當知，如來諸業不可思惟，不可稱量，

【現代漢語翻譯】 現代漢語譯本：心中所想，口中所說，都不會有二種不同的言語，這被稱為如來的三十二種事業。

那時，世尊即說偈頌道：

『無上如來（Tathagata，佛的稱號）的境界不可思議，沒有人能知道佛所緣的境界， 如來所知的境界如同虛空一般，無量無邊，無法稱量。 所說的微妙第一義諦，是爲了讓眾生能夠獲得這樣的事業， 總持自在（Dharani-svatantra，指菩薩的智慧和能力）能夠向佛提問，無上的世尊隨意回答。

『善男子！如來、世尊（Bhagavan，佛的稱號）具足這樣的三十二種事業，就能調伏無量眾生。善男子！如來世尊雖然為眾生宣說這些事業，但如來的事業真實無量，不可稱量。

『善男子！如來的事業，一切世間所有的眾生，都不能思惟、不能了知、不能宣說。這樣的事業，能夠平等地知道一切國土如同虛空。為什麼呢？因為十方諸佛都是平等的。善男子！諸佛所說，觀察眾生和佛的世界，解脫和涅槃（Nirvana，佛教的最高境界）等沒有差別，佛觀察法界（Dharmadhatu，宇宙萬法）都是同一味道，然後轉動不可轉動的正法之輪（Dharmacakra，佛陀的教法）。

『善男子！譬如善於識別真寶的工匠，在寶山中得到一顆寶珠，用水浸泡后取出，放入醋漿中取出，放入豆汁中仍然不停止，又放入苦酒中，從苦酒中取出後放入各種藥物中，從藥物中取出後用粗布磨擦，這被稱為真正的青琉璃珠。善男子！如來也是這樣，知道眾生界不清凈，所以說無常、苦以及不凈，爲了破除貪戀生死的心。如來精進沒有休息，又為他們演說空、無相、無愿，爲了讓他們瞭解佛的正法。如來精進仍然沒有休息，又為他們說法，讓他們不退失菩提之心（Bodhi-citta，求道之心），知道三世的法成就菩提之道，這被稱為大珍寶，是良善的福田。因此應當知道，如來的事業不可思議，不可稱量。

【English Translation】 English version: 'The mind thinks, and the mouth speaks, without uttering two kinds of words; this is called the Tathagata's (Buddha's epithet) thirty-two activities.'

At that time, the World Honored One (Bhagavan, another epithet for the Buddha) spoke in verse:

'The unsurpassed Tathagata is inconceivable; no one knows the realm of the Buddha's object of focus. What the Tathagata knows is like the void, immeasurable, boundless, and without limit. The subtle and supreme first principle that is spoken is to enable sentient beings to attain these activities, The one who possesses Dharani-svatantra (the power of wisdom and ability of a Bodhisattva) can ask the Buddha, and the unsurpassed World Honored One answers at will.'

'Good man! The Tathagata, the World Honored One, possesses these thirty-two activities, and is able to subdue immeasurable sentient beings. Good man! Although the Tathagata, the World Honored One, speaks of these activities for sentient beings, the Tathagata's activities are truly immeasurable and cannot be quantified.'

'Good man! The Tathagata's activities cannot be conceived, understood, or spoken of by all sentient beings in the world. These activities can equally know all lands as if they were empty space. Why? Because all Buddhas in the ten directions are equal. Good man! What the Buddhas speak, observing sentient beings and the Buddha's world, liberation and Nirvana (the highest state of enlightenment) are without difference. The Buddha observes the Dharmadhatu (the realm of all phenomena) as being of one flavor, and then turns the un-turnable wheel of the Dharma (Dharmacakra, the Buddha's teachings).'

'Good man! It is like a craftsman who is skilled in recognizing true jewels, who obtains a pearl from a mountain of jewels. After soaking it in water, he takes it out, puts it in vinegar, takes it out, puts it in bean juice, and still does not stop. He then puts it in bitter wine, takes it out, and puts it in various medicines. After taking it out of the medicines, he polishes it with coarse cloth. This is called a true blue lapis lazuli pearl. Good man! The Tathagata is also like this. Knowing that the realm of sentient beings is not pure, he speaks of impermanence, suffering, and impurity, in order to break the mind that is attached to the pleasures of birth and death. The Tathagata's diligence does not cease, and he further expounds emptiness, signlessness, and wishlessness, in order to enable them to understand the Buddha's true Dharma. The Tathagata's diligence still does not cease, and he further teaches them so that they do not regress from the Bodhi-citta (the mind of enlightenment), knowing that the Dharma of the three times achieves the path of Bodhi. This is called a great treasure, a good field of merit. Therefore, you should know that the Tathagata's activities are inconceivable and immeasurable.'

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不可宣說。如來具足三十二業，雖知己身猶如虛空，而於世界示現其身，亦復宣說不可說法，永斷一切心之因緣，悉知一切眾生心界，亦知一切菩薩境界。

「善男子！如來世尊真實業者，終不斷絕菩薩授記，是名如來真實之業。」

爾時，世尊說是業時，十方世界六種震動，大光普照，雨于無量無邊香花。諸在此坊天人、大眾、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人及非人，聞如來業心大歡喜，復以種種香花、伎樂、寶幢、幡蓋供養之具而供養佛。其中或以周羅寶頂、寶發、手玔、雜寶、瓔珞、日珠、月珠、指環、珠帶、寶珮、髮飾，或以耳環以奉如來。謂青琉璃，及蓮花珠、金翅鳥珠、閻浮寶珠、帝釋寶珠、火珠、光珠、無量光珠、無量色珠、柔軟凈珠、金剛寶珠及白真珠。復以雜香，所謂末香、金沙和雜栴檀之香、多伽羅香、沉水、彌佉多摩羅跋香。復散諸花，所謂曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、拘毗陀羅花、波利質多羅花、樂花、娑羅花、大娑羅花、百葉花、千葉花、饒葉花、大光花、香葉花、樂香花、樂見花、無量色花、無定色花、水生花、優波羅花、波頭摩花、拘物頭花、分陀利花、陸生花、婆利師花、摩梨花、須曼那花、育坻花、檀內伽梨花、阿提目多伽花、瞻婆

【現代漢語翻譯】 現代漢語譯本：不可宣說。如來具足三十二種事業，雖然知道自身如同虛空，但在世間示現其身，也宣說不可言說的法，永遠斷絕一切心的因緣，完全瞭解一切眾生的心界，也瞭解一切菩薩的境界。 『善男子！如來世尊真實的作為，終究不會斷絕菩薩的授記（預言成佛），這稱為如來真實的作為。』 當時，世尊宣說這些事業時，十方世界發生六種震動，大光明普照，降下無量無邊的香花。所有在此集會的天人、大眾、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人和非人，聽到如來的事業，心中非常歡喜，又用各種香花、伎樂、寶幢、幡蓋等供養之物來供養佛。其中有人用周羅寶頂、寶發、手鐲、雜寶、瓔珞、日珠、月珠、指環、珠帶、寶佩、髮飾，或用耳環來奉獻如來。這些寶物包括青琉璃，以及蓮花珠、金翅鳥珠、閻浮寶珠、帝釋寶珠、火珠、光珠、無量光珠、無量色珠、柔軟凈珠、金剛寶珠和白真珠。又用各種雜香，如末香、金沙和合的栴檀香、多伽羅香、沉水香、彌佉多摩羅跋香。又散佈各種花，如曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、拘毗陀羅花、波利質多羅花、樂花、娑羅花、大娑羅花、百葉花、千葉花、饒葉花、大光花、香葉花、樂香花、樂見花、無量色花、無定色花、水生花、優波羅花、波頭摩花、拘物頭花、分陀利花、陸生花、婆利師花、摩梨花、須曼那花、育坻花、檀內伽梨花、阿提目多伽花、瞻婆花。

【English Translation】 English version: It cannot be spoken. The Tathagata is endowed with thirty-two activities. Although he knows his own body is like empty space, he manifests his body in the world and also proclaims the unspeakable Dharma, forever severing all causes and conditions of the mind, fully understanding the mind realms of all sentient beings, and also understanding the realms of all Bodhisattvas. 'Good man! The true actions of the Tathagata, the World Honored One, will never cease the predictions of Buddhahood for Bodhisattvas. This is called the true actions of the Tathagata.' At that time, when the World Honored One spoke of these activities, the ten directions of the world shook in six ways, great light illuminated everywhere, and immeasurable and boundless fragrant flowers rained down. All the gods, humans, asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), humans, and non-humans in this assembly, hearing of the Tathagata's activities, were greatly delighted, and again offered various fragrant flowers, music, jeweled banners, and canopies as offerings to the Buddha. Among them, some offered jeweled crowns, jeweled hair ornaments, bracelets, various jewels, necklaces, sun pearls, moon pearls, finger rings, pearl belts, jeweled pendants, hair ornaments, or earrings to the Tathagata. These treasures included blue lapis lazuli, as well as lotus pearls, garuda pearls, jambu pearls, indra pearls, fire pearls, light pearls, immeasurable light pearls, immeasurable color pearls, soft pure pearls, vajra pearls, and white pearls. They also offered various mixed fragrances, such as powdered incense, sandalwood mixed with gold dust, tagara incense, aloeswood, and mishika tamaravara incense. They also scattered various flowers, such as mandara flowers, maha-mandara flowers, manjushaka flowers, maha-manjushaka flowers, kovidara flowers, parijata flowers, pleasure flowers, sala flowers, great sala flowers, hundred-petal flowers, thousand-petal flowers, abundant-petal flowers, great light flowers, fragrant-petal flowers, pleasure-fragrance flowers, pleasure-seeing flowers, immeasurable color flowers, indeterminate color flowers, water-born flowers, utpala flowers, padma flowers, kumuda flowers, pundarika flowers, land-born flowers, varisha flowers, mallika flowers, sumana flowers, yuthi flowers, danayagari flowers, atimuktaka flowers, and champa flowers.

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花、阿叔迦花。種種伎樂、種種幢幡蓋，十方界諸來菩薩，各升虛空寶坊之上，放身投下供養于佛，投身散已其身不現，化七寶網遍覆其上，復現其身在珠網中。

爾時，十方一切諸佛，各各遣一波利之樹，以用供養釋迦如來。以佛力故，一一諸樹各至寶坊莊嚴其處。爾時，會中無量眾生髮阿耨多羅三藐三菩提心，無量眾生得無生法忍。

大方等大集經卷第三 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第四

北涼天竺三藏曇無讖于姑臧譯陀羅尼自在王菩薩品第二之四

爾時，世尊舉身顧眄觀諸大眾，如象王回而作是言：「諸善男子！誰能守護如是供具及此寶坊，令不毀壞滅沒損減，以待彌勒成正覺已，十六年後供養彼佛及賢劫中五百如來。」

是時，會中有一菩薩名諸法神通自在王，即從坐起，䠒跪合掌，而作是言：「世尊！我能守護如是供具及此寶坊，令不毀壞滅沒損減，以待彌勒成正覺已，十六年後供養彼佛及賢劫中五百如來。」

爾時，眾中有一魔王名曰神通——其所住國名四天下——語諸法神通自在王菩薩言：「善男子！汝今安置如是供具並及寶坊，置何器中而守護之令不毀壞？」

「善男子！凡言器者性是無常，而我

【現代漢語翻譯】 現代漢語譯本：鮮花、阿叔迦花（一種花）。各種樂器演奏、各種旗幟和寶蓋，十方世界前來的菩薩們，各自升到虛空中的寶坊之上，捨身投下供養佛陀，投身散去後他們的身體消失不見，化成七寶網覆蓋在上方，又顯現他們的身體在珠網之中。 這時，十方一切諸佛，各自派遣一棵波利之樹（一種樹），用來供養釋迦如來。因為佛陀的威力，每一棵樹都到達寶坊，莊嚴那個地方。這時，法會中無數眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），無數眾生獲得了無生法忍（對諸法不生不滅的領悟）。 《大方等大集經》卷第三 大正藏第 13 冊 No. 0397 《大方等大集經》 《大方等大集經》卷第四 北涼天竺三藏曇無讖于姑臧譯《陀羅尼自在王菩薩品》第二之四 這時，世尊環顧四周，觀察著大眾，像象王一樣回身說道：『各位善男子！誰能夠守護這些供具和這個寶坊，使它們不被毀壞、消失、減少，用來等待彌勒成正覺后，在十六年後供養他，以及賢劫中的五百位如來？』 這時，法會中有一位菩薩，名叫諸法神通自在王，立即從座位上站起來，跪下合掌，說道：『世尊！我能夠守護這些供具和這個寶坊，使它們不被毀壞、消失、減少，用來等待彌勒成正覺后，在十六年後供養他，以及賢劫中的五百位如來。』 這時，眾中有一位魔王，名叫神通——他所居住的國家名叫四天下——對諸法神通自在王菩薩說：『善男子！你現在安置這些供具以及寶坊，將它們放置在什麼容器中來守護，使它們不被毀壞？』 『善男子！凡是稱為容器的東西，其性質都是無常的，而我』

【English Translation】 English version: Flowers, Ashoka flowers (a type of flower). Various musical instruments playing, various banners and canopies, Bodhisattvas from the ten directions, each ascended to the jeweled pavilion in the void, cast their bodies down to make offerings to the Buddha, after casting their bodies they disappeared, transforming into a seven-jeweled net covering above, and then their bodies reappeared within the jeweled net. At this time, all the Buddhas of the ten directions, each sent a Parijata tree (a type of tree), to be used as offerings to Shakyamuni Tathagata. Because of the Buddha's power, each tree arrived at the jeweled pavilion, adorning that place. At this time, countless beings in the assembly generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and countless beings attained the forbearance of non-origination (the understanding of the non-arising and non-ceasing of all dharmas). The Great Vaipulya Mahasamghata Sutra, Volume 3 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra The Great Vaipulya Mahasamghata Sutra, Volume 4 Translated by Tripitaka Master Dharmaraksha of Northern Liang, from India, in Guzang, Chapter 2, Section 4, 'The Bodhisattva Dharani-svabhava-raja' At this time, the World Honored One looked around, observing the assembly, like an elephant king turning his body, and said: 'Good men! Who can protect these offerings and this jeweled pavilion, so that they are not destroyed, disappear, or diminish, to wait for Maitreya to attain perfect enlightenment, and after sixteen years, offer them to him, and to the five hundred Tathagatas of the Bhadrakalpa?' At this time, there was a Bodhisattva in the assembly named Sarva-dharma-abhijna-svabhava-raja, who immediately rose from his seat, knelt down, joined his palms, and said: 'World Honored One! I can protect these offerings and this jeweled pavilion, so that they are not destroyed, disappear, or diminish, to wait for Maitreya to attain perfect enlightenment, and after sixteen years, offer them to him, and to the five hundred Tathagatas of the Bhadrakalpa.' At this time, there was a Mara king in the assembly named Abhijna—whose country was called the Four Continents—who said to the Bodhisattva Sarva-dharma-abhijna-svabhava-raja: 'Good man! Where will you place these offerings and the jeweled pavilion, what container will you use to protect them so that they are not destroyed?' 'Good man! Anything that is called a container is by nature impermanent, and I'

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此身常住無變。善男子！汝今應當諦觀我身。」

爾時，魔王聞是語已，如教諦觀，見其䐡中有一世界名水王光，有佛世尊號寶優缽羅，其世界中有大寶山。如來處中結加趺坐，與諸菩薩宣說正法。爾時，魔王見是事已，心甚奇訝，即禮諸法神通自在王菩薩，贊言：「善哉，善哉！大士！我今始知汝有妙器，堪任護持如是供具及此寶坊令不毀滅。」

爾時，魔王即白佛言：「世尊！我往未見如是菩薩、未聞如是微妙法時，欲學聲聞入于涅槃。我今既見諸法神通自在王菩薩威神之力，即發阿耨多羅三藐三菩提心。世尊！假使我身恒沙劫中受地獄苦，然後乃成無上道者，亦終不捨菩提之心。」

佛言：「善哉，善哉！善男子！汝能善發阿耨多羅三藐三菩提心，汝亦當得如是無量神通之力。」

是時，會中復有菩薩名師子幢，語陀羅尼自在王菩薩言：「善男子！菩薩摩訶薩獲得何等陀羅尼門，而能受持一切佛語，凡所演說字句及義無有窮盡。」

陀羅尼自在王菩薩言：「善男子！有八陀羅尼，菩薩摩訶薩若有得者，則能受持一切佛語，凡所演說字句及義而無窮盡。何等為八？一者、凈聲光明陀羅尼；二者、無盡器陀羅尼；三者、無量際陀羅尼；四者、大海陀羅尼；五者、蓮華陀羅尼；六者、

【現代漢語翻譯】 現代漢語譯本：'此身常住不變。善男子！你現在應當仔細觀察我的身體。' 當時，魔王聽到這話后，按照教導仔細觀察，看到他的肚臍中有一個世界，名為水王光（Shui Wang Guang），那裡有一位佛世尊，號為寶優缽羅（Bao You Bo Luo）。那個世界中有一座大寶山。如來在山中結跏趺坐，為諸菩薩宣說正法。當時，魔王看到這些景象后，心中非常驚奇，立即禮拜諸法神通自在王菩薩，讚歎道：'善哉，善哉！大士！我現在才知道你有如此奇妙的器量，能夠護持這樣的供具和這座寶坊，使其不被毀滅。' 當時，魔王即對佛說：'世尊！我過去未曾見過這樣的菩薩，未曾聽聞如此微妙的佛法時，想要學習聲聞乘，進入涅槃。我現在既然見到了諸法神通自在王菩薩的威神之力，就發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。世尊！即使我的身體在恒河沙數劫中遭受地獄之苦，然後才能成就無上道，也終究不會捨棄菩提之心。' 佛說：'善哉，善哉！善男子！你能夠很好地發起阿耨多羅三藐三菩提心，你也應當獲得如此無量的神通之力。' 這時，會中又有一位菩薩，名為師子幢（Shi Zi Chuang），對陀羅尼自在王菩薩說：'善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）獲得什麼樣的陀羅尼門（Dharani，總持法門），才能受持一切佛語，凡所演說的字句和意義都沒有窮盡？' 陀羅尼自在王菩薩說：'善男子！有八種陀羅尼，菩薩摩訶薩如果能夠獲得，就能受持一切佛語，凡所演說的字句和意義都沒有窮盡。是哪八種呢？第一是凈聲光明陀羅尼（Jing Sheng Guang Ming Dharani）；第二是無盡器陀羅尼（Wu Jin Qi Dharani）；第三是無量際陀羅尼（Wu Liang Ji Dharani）；第四是大海陀羅尼（Da Hai Dharani）；第五是蓮華陀羅尼（Lian Hua Dharani）；第六是...

【English Translation】 English version: 'This body is permanent and unchanging. Good man! You should now carefully observe my body.' At that time, the demon king, having heard these words, observed carefully as instructed and saw within his navel a world named Water King Light (Shui Wang Guang), where there was a Buddha World Honored One named Jewel Utpala (Bao You Bo Luo). In that world was a great jewel mountain. The Tathagata was sitting in the lotus position in the middle of the mountain, expounding the Dharma to the Bodhisattvas. At that time, the demon king, having seen these things, was greatly astonished and immediately bowed to the Bodhisattva King of the Power of All Dharmas, praising him, saying: 'Excellent, excellent! Great being! Now I know that you have such a wonderful capacity to protect these offerings and this jewel palace, so that they will not be destroyed.' At that time, the demon king then said to the Buddha: 'World Honored One! In the past, when I had not seen such a Bodhisattva and had not heard such wonderful Dharma, I wanted to study the Sravaka path and enter Nirvana. Now that I have seen the majestic power of the Bodhisattva King of the Power of All Dharmas, I have aroused the mind of Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment). World Honored One! Even if my body were to suffer the pains of hell for as many kalpas as there are sands in the Ganges, and only then could I achieve the unsurpassed path, I would never abandon the mind of Bodhi.' The Buddha said: 'Excellent, excellent! Good man! You are able to well arouse the mind of Anuttara-samyak-sambodhi, and you shall also obtain such immeasurable power of spiritual abilities.' At this time, there was another Bodhisattva in the assembly named Lion Banner (Shi Zi Chuang), who said to the Bodhisattva King of Dharani Mastery: 'Good man! What kind of Dharani gate (Dharani, a mnemonic device) does a Bodhisattva-Mahasattva (Great Bodhisattva) obtain, that they can uphold all the Buddha's words, and that the words and meanings they expound are inexhaustible?' The Bodhisattva King of Dharani Mastery said: 'Good man! There are eight Dharanis, which if a Bodhisattva-Mahasattva obtains, they can uphold all the Buddha's words, and the words and meanings they expound are inexhaustible. What are the eight? First is the Pure Sound Light Dharani (Jing Sheng Guang Ming Dharani); second is the Inexhaustible Vessel Dharani (Wu Jin Qi Dharani); third is the Immeasurable Boundary Dharani (Wu Liang Ji Dharani); fourth is the Great Ocean Dharani (Da Hai Dharani); fifth is the Lotus Flower Dharani (Lian Hua Dharani); sixth is...

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入無礙門陀羅尼；七者、四無礙智陀羅尼；八者、佛莊嚴瓔珞陀羅尼，是名為八。若有菩薩安住如是八陀羅尼，則能受持一切佛語，凡所演說字句及義而無窮盡。」

師子幢菩薩言：「善哉！大士！唯愿廣說，菩薩聞已，當得受持一切佛法。」

陀羅尼自在王菩薩言：「善男子！諦聽！諦聽！當爲汝說。凈聲光明陀羅尼者，菩薩摩訶薩若得住者，能于無量無邊佛所，具足成就無量功德、得凈四大，以是因緣其聲微妙。宣說法時，其音遍滿一佛世界、二佛世界、五佛世界、十佛世界、二十佛世界、三十佛世界、四十佛世界、五十佛世界、百佛世界、千佛世界、萬佛世界，乃至百千萬佛世界，不可稱不可數，隨所說法即得遍聞。

「其說法時，所坐法座師子之床，或一由旬、或如須彌、或如梵處坐如是處，設有十方無量諸佛講宣道化，普得聞之受持不忘，善解字句及其義味。

「自說法時，及聽佛說，於是二事各無妨礙。於一字中說一切法，一字者所謂為阿。阿者諸字之初，菩薩摩訶薩說阿字時，即能演說一切諸法。阿之言無，無者，諸法無根、諸法無生、諸法無初、諸法無邊、諸法無盡、諸法無作、諸法無來、諸法無去、諸法無住、諸法無性、諸法無出、諸法無行、諸法無增、諸法無高、諸法

【現代漢語翻譯】 現代漢語譯本 『入無礙門陀羅尼』（進入無障礙之門的咒語）；七者，『四無礙智陀羅尼』（四種無礙智慧的咒語）；八者，『佛莊嚴瓔珞陀羅尼』（佛陀莊嚴瓔珞的咒語），這被稱為八種陀羅尼。如果菩薩安住于這八種陀羅尼，就能受持一切佛語，凡所演說的字句和意義都無窮無盡。 師子幢菩薩說：『太好了！大士！希望您能詳細解說，菩薩聽聞后，應當能夠受持一切佛法。』 陀羅尼自在王菩薩說：『善男子！仔細聽！仔細聽！我將為你解說。所謂『凈聲光明陀羅尼』，如果菩薩摩訶薩能夠安住於此，就能在無量無邊的佛所，圓滿成就無量功德，獲得清凈的四大，因此他的聲音非常微妙。在宣講佛法時，他的聲音能夠遍滿一個佛世界、兩個佛世界、五個佛世界、十個佛世界、二十個佛世界、三十個佛世界、四十個佛世界、五十個佛世界、一百個佛世界、一千個佛世界、一萬個佛世界，乃至百千萬佛世界，不可稱量不可計數，所說的法都能被普遍聽聞。 『當他說法時，所坐的法座，獅子之床，或者有一由旬（古印度長度單位，約11-16公里），或者像須彌山（佛教中的聖山），或者像梵天所居之處。坐在這樣的地方，即使有十方無量諸佛在講經說法，也都能普遍聽聞，受持不忘，善解字句及其意義。』 『自己說法時，以及聽佛說法時，在這兩件事上都沒有任何障礙。在一個字中就能說出一切法，這個字就是『阿』。『阿』是所有字的開始。菩薩摩訶薩在說『阿』字時，就能演說一切諸法。『阿』的意思是『無』，『無』的意思是，諸法無根、諸法無生、諸法無初、諸法無邊、諸法無盡、諸法無作、諸法無來、諸法無去、諸法無住、諸法無性、諸法無出、諸法無行、諸法無增、諸法無高、諸法』

【English Translation】 English version 'The Dharani of Entering the Unobstructed Gate'; seventh, 'The Dharani of the Four Unobstructed Wisdoms'; eighth, 'The Dharani of the Buddha's Adorned Garland', these are called the eight. If a Bodhisattva dwells in these eight Dharanis, he can uphold all the Buddha's words, and the words and meanings he expounds will be inexhaustible. Bodhisattva Lion Banner said, 'Excellent! Great One! We wish you would explain in detail, so that Bodhisattvas, upon hearing, may be able to uphold all the Buddha's teachings.' Bodhisattva Dharani Sovereign King said, 'Good man! Listen carefully! Listen carefully! I will explain it to you. The so-called 'Dharani of Pure Sound and Light', if a Bodhisattva Mahasattva can dwell in it, he can, in the presence of countless Buddhas, fully accomplish immeasurable merits, obtain the purity of the four great elements, and therefore his voice is very subtle. When expounding the Dharma, his voice can pervade one Buddha world, two Buddha worlds, five Buddha worlds, ten Buddha worlds, twenty Buddha worlds, thirty Buddha worlds, forty Buddha worlds, fifty Buddha worlds, one hundred Buddha worlds, one thousand Buddha worlds, ten thousand Buddha worlds, and even hundreds of millions of Buddha worlds, immeasurable and countless, and the Dharma he speaks can be universally heard. 'When he expounds the Dharma, the Dharma seat he sits on, the lion's bed, may be one yojana (an ancient Indian unit of distance, about 11-16 kilometers), or like Mount Sumeru (a sacred mountain in Buddhism), or like the place where Brahma dwells. Sitting in such a place, even if there are countless Buddhas in the ten directions preaching the Dharma, he can universally hear them, uphold them without forgetting, and understand the words and their meanings well.' 'When he himself expounds the Dharma, and when he listens to the Buddha expounding the Dharma, there is no hindrance in these two matters. In one word, he can speak all the Dharmas, and that word is 'A'. 'A' is the beginning of all words. When a Bodhisattva Mahasattva speaks the word 'A', he can expound all the Dharmas. The meaning of 'A' is 'no', and the meaning of 'no' is that all Dharmas have no root, all Dharmas are unborn, all Dharmas have no beginning, all Dharmas are boundless, all Dharmas are endless, all Dharmas are uncreated, all Dharmas have no coming, all Dharmas have no going, all Dharmas have no dwelling, all Dharmas have no nature, all Dharmas have no arising, all Dharmas have no practice, all Dharmas have no increase, all Dharmas have no height, all Dharmas'

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無減、諸法無主、諸法無用、諸法無愿；諸法無戲論亦無覺觀，無說、無聽、無處、無入。諸法無我及無眾生、無凈、無命、無名、無主、無有士夫、無內、無外、無常、無相、無億、無量、無為、無跡、無句、無字、無礙、無共、無隨他、無隨己、無執、無放、無取、無舍、無數、無身、無凈、無穢、無轉、無變、無受、無聲、無相、無結、無污、無狂、無漏、無有、無覆、無濁、無對、無色、無受、無想、無行、無識、無因、無果、無陰入界、無因緣、無境界、無受、無慾、無色、無無色、無誘導、無黑、無白、無滓、無思惟、無時、無歸、無凈、無雜、無燒、無習、無屋、無支、無動、無住、無堅、無脆、無可見、無可觸、無光、無闇、無曲、無罪、無實、無虛、無癡、無觀、無見、無修、無見、無聞、無覺、無智、無觸、無識。

「善男子！菩薩摩訶薩獲得如是凈聲光明陀羅尼時，於此一字說一切法。菩薩於此一字之中說無量義，無有錯謬，不壞法界、不失字義。菩薩得是陀羅尼已，身口意凈，舉動進止眾生樂見，是名身凈。凡所演說眾生樂聞，是名口凈。修集慈悲喜捨之心，是名意凈。

「菩薩得是陀羅尼已，能凈二施，財施、法施；能凈于戒，見毀戒者不生噁心；能凈于忍，見害眾生不生瞋

【現代漢語翻譯】 現代漢語譯本：

沒有減少，諸法沒有主宰，諸法沒有作用，諸法沒有願望；諸法沒有戲論也沒有覺觀，沒有說，沒有聽，沒有處所，沒有進入。諸法沒有我以及沒有眾生（sattvas），沒有清凈，沒有生命，沒有名稱，沒有主宰，沒有士夫（purusa），沒有內在，沒有外在，沒有常，沒有相，沒有億，沒有量，沒有作為，沒有軌跡，沒有語句，沒有文字，沒有障礙，沒有共同，沒有隨他，沒有隨己，沒有執著，沒有放下，沒有取，沒有舍，沒有數量，沒有身體，沒有清凈，沒有污穢，沒有轉動，沒有變化，沒有感受，沒有聲音，沒有相狀，沒有結縛，沒有污染，沒有瘋狂，沒有煩惱，沒有存在，沒有覆蓋，沒有渾濁，沒有對立，沒有顏色，沒有感受，沒有思想，沒有行為，沒有意識，沒有原因，沒有結果，沒有陰（skandha）、入（ayatana）、界（dhatu），沒有因緣，沒有境界，沒有感受，沒有慾望，沒有色，沒有無色，沒有誘導，沒有黑，沒有白，沒有渣滓，沒有思惟，沒有時間，沒有歸宿，沒有清凈，沒有雜染，沒有燃燒，沒有習氣，沒有房屋，沒有支分，沒有動搖，沒有住處，沒有堅固，沒有脆弱，沒有可見，沒有可觸，沒有光明，沒有黑暗，沒有彎曲，沒有罪過，沒有真實，沒有虛妄，沒有愚癡，沒有觀察，沒有見解，沒有修行，沒有見，沒有聞，沒有覺，沒有智，沒有觸，沒有識。

『善男子！菩薩摩訶薩（bodhisattva-mahasattva）獲得如此清凈音聲光明陀羅尼（dharani）時，用這一個字說一切法。菩薩在這一個字之中說無量意義，沒有錯誤，不破壞法界（dharmadhatu），不失去字義。菩薩得到這個陀羅尼后，身口意清凈，舉動進退眾生都樂於見到，這叫做身凈。凡所演說眾生都樂於聽聞，這叫做口凈。修集慈悲喜捨之心，這叫做意凈。

『菩薩得到這個陀羅尼后，能清凈二施，財施（dana）、法施（dharma-dana）；能清凈于戒（sila），見到毀戒的人不生噁心；能清凈于忍（ksanti），見到傷害眾生的人不生嗔恨。 English version:

No decrease, all dharmas are without a master, all dharmas are without function, all dharmas are without desire; all dharmas are without conceptual proliferation and without perception, without speaking, without hearing, without a place, without entering. All dharmas are without self and without sentient beings (sattvas), without purity, without life, without name, without a master, without a person (purusa), without inner, without outer, without permanence, without form, without a billion, without measure, without action, without trace, without a phrase, without a word, without obstruction, without commonality, without following others, without following oneself, without attachment, without letting go, without taking, without abandoning, without number, without body, without purity, without impurity, without turning, without change, without feeling, without sound, without form, without bondage, without defilement, without madness, without outflows, without existence, without covering, without turbidity, without opposition, without color, without feeling, without thought, without action, without consciousness, without cause, without effect, without aggregates (skandha), sense bases (ayatana), realms (dhatu), without conditions, without realm, without feeling, without desire, without form, without formlessness, without inducement, without black, without white, without dregs, without thinking, without time, without refuge, without purity, without impurity, without burning, without habit, without house, without limb, without movement, without dwelling, without firmness, without fragility, without visible, without tangible, without light, without darkness, without crookedness, without fault, without real, without unreal, without ignorance, without observation, without view, without practice, without seeing, without hearing, without feeling, without wisdom, without touch, without consciousness.

'Good man! When a Bodhisattva-Mahasattva obtains such a pure sound light dharani, he speaks all dharmas with this one word. The Bodhisattva speaks immeasurable meanings within this one word, without error, without destroying the dharmadhatu, without losing the meaning of the word. When the Bodhisattva obtains this dharani, his body, speech, and mind are pure. His movements and actions are pleasing to sentient beings, this is called body purity. Whatever he speaks is pleasing to sentient beings, this is called speech purity. Cultivating the mind of loving-kindness, compassion, joy, and equanimity, this is called mind purity.

'When the Bodhisattva obtains this dharani, he can purify the two kinds of giving, material giving (dana) and dharma giving (dharma-dana); he can purify the precepts (sila), not generating evil thoughts when seeing those who break the precepts; he can purify patience (ksanti), not generating anger when seeing those who harm sentient beings.

【English Translation】 No decrease, all dharmas are without a master, all dharmas are without function, all dharmas are without desire; all dharmas are without conceptual proliferation and without perception, without speaking, without hearing, without a place, without entering. All dharmas are without self and without sentient beings (sattvas), without purity, without life, without name, without a master, without a person (purusa), without inner, without outer, without permanence, without form, without a billion, without measure, without action, without trace, without a phrase, without a word, without obstruction, without commonality, without following others, without following oneself, without attachment, without letting go, without taking, without abandoning, without number, without body, without purity, without impurity, without turning, without change, without feeling, without sound, without form, without bondage, without defilement, without madness, without outflows, without existence, without covering, without turbidity, without opposition, without color, without feeling, without thought, without action, without consciousness, without cause, without effect, without aggregates (skandha), sense bases (ayatana), realms (dhatu), without conditions, without realm, without feeling, without desire, without form, without formlessness, without inducement, without black, without white, without dregs, without thinking, without time, without refuge, without purity, without impurity, without burning, without habit, without house, without limb, without movement, without dwelling, without firmness, without fragility, without visible, without tangible, without light, without darkness, without crookedness, without fault, without real, without unreal, without ignorance, without observation, without view, without practice, without seeing, without hearing, without feeling, without wisdom, without touch, without consciousness. 'Good man! When a Bodhisattva-Mahasattva obtains such a pure sound light dharani, he speaks all dharmas with this one word. The Bodhisattva speaks immeasurable meanings within this one word, without error, without destroying the dharmadhatu, without losing the meaning of the word. When the Bodhisattva obtains this dharani, his body, speech, and mind are pure. His movements and actions are pleasing to sentient beings, this is called body purity. Whatever he speaks is pleasing to sentient beings, this is called speech purity. Cultivating the mind of loving-kindness, compassion, joy, and equanimity, this is called mind purity. 'When the Bodhisattva obtains this dharani, he can purify the two kinds of giving, material giving (dana) and dharma giving (dharma-dana); he can purify the precepts (sila), not generating evil thoughts when seeing those who break the precepts; he can purify patience (ksanti), not generating anger when seeing those who harm sentient beings.

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惱；能凈精進，修行善法無有休息；能凈禪定，壞憍慢故；能凈智慧，除無明故；能凈于業，壞惡因故；能凈于眼，得三眼故；能凈于耳，獲得天耳聞佛聲故；能凈于鼻，悉嗅諸佛凈戒香故；能凈于口，于甘露味不貪著故；能凈于身，得化身故；能凈于意，善思惟故；能凈於色，三十二相故；能凈于聲，說妙法故；能凈于香，戒聞施等得清凈故；能凈于味，得無上味故；能凈于觸，修集無上諸三昧故；能凈於法，觀諸法界無分別故；能凈于念，如所聞法不忘失故；能凈于意，永不繫屬諸魔黨故；能凈於行，觀察甚深諸法界故。

「善男子！菩薩住是陀羅尼已，隨說音聲所至之處，身之光明亦如是照。善男子！是陀羅尼成就如是無量功德。

「無盡器陀羅尼者，菩薩住是陀羅尼已，說色無常不可窮盡，說色是苦亦不可盡，說色無我、說色如沫如幻水月夢響影焰亦不可盡。說色無性亦不可盡，說色無相、空不可說、不可願求、不可造作、不生不滅，非是過去未來現在、非內、非外、非凈、非穢、非我我所、非去、非來、非對、非礙、非一、非二。非是眾生，亦非壽命，亦非丈夫、非貪瞋癡、非有、非無、非漏、非無漏、非有為、非無為、非盲、非聾、非跛、非躄、非狂、非亂、非草木石、非樹、非地、非水火

【現代漢語翻譯】 現代漢語譯本 能凈化煩惱；能凈化精進，修行善法沒有休息；能凈化禪定，因為能破除驕慢；能凈化智慧，因為能去除無明；能凈化業，因為能破除惡因；能凈化眼睛，因為能得到三眼（肉眼、天眼、慧眼）；能凈化耳朵，因為能獲得天耳聽到佛的聲音；能凈化鼻子，因為能嗅到諸佛清凈的戒香；能凈化口，因為對甘露味不貪著；能凈化身體，因為能得到化身；能凈化意念，因為能善於思維；能凈化色身，因為有三十二相（佛的三十二種殊勝的身體特徵）；能凈化聲音，因為能說微妙的佛法；能凈化香，因為持戒、聽聞、佈施等而得清凈；能凈化味，因為能得到無上的味道；能凈化觸，因為修習無上的各種三昧（禪定）；能凈化法，因為能觀察諸法界沒有分別；能凈化念，因為能對所聽聞的佛法不忘失；能凈化意，因為永遠不被諸魔黨所束縛；能凈化行為，因為能觀察甚深的諸法界。 『善男子！菩薩安住於此陀羅尼（總持）之後，隨著所說音聲到達之處，身體的光明也同樣照耀。善男子！此陀羅尼成就如此無量的功德。』 『無盡器陀羅尼（無盡的容器總持）』，菩薩安住於此陀羅尼之後，說色（物質現象）無常，不可窮盡；說色是苦，也不可窮盡；說色無我，說色如泡沫、如幻影、如水中月、如夢、如響、如影子、如火焰，也不可窮盡。說色無自性，也不可窮盡；說色無相、空，不可說、不可願求、不可造作、不生不滅，不是過去、未來、現在，不是內、不是外、不是清凈、不是污穢、不是我、不是我所，不是去、不是來、不是對、不是礙、不是一、不是二。不是眾生，也不是壽命，也不是丈夫，不是貪嗔癡，不是有、不是無，不是有漏、不是無漏，不是有為、不是無為，不是盲、不是聾、不是跛、不是瘸、不是狂、不是亂，不是草木石頭，不是樹，不是地，不是水火。

【English Translation】 English version It can purify afflictions; it can purify diligence, practicing good dharmas without rest; it can purify dhyana (meditation), because it destroys arrogance; it can purify wisdom, because it removes ignorance; it can purify karma, because it destroys evil causes; it can purify the eyes, because it attains the three eyes (flesh eye, heavenly eye, wisdom eye); it can purify the ears, because it obtains heavenly ears to hear the Buddha's voice; it can purify the nose, because it can smell the pure precepts of all Buddhas; it can purify the mouth, because it is not attached to the taste of nectar; it can purify the body, because it obtains a transformation body; it can purify the mind, because it is good at contemplation; it can purify the physical form, because it has the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics); it can purify the voice, because it speaks the wonderful Dharma; it can purify fragrance, because it is purified by keeping precepts, listening, giving, etc.; it can purify taste, because it obtains the supreme taste; it can purify touch, because it cultivates the supreme samadhis (meditative states); it can purify the Dharma, because it observes all the realms of Dharma without discrimination; it can purify mindfulness, because it does not forget the Dharma it has heard; it can purify the mind, because it is never bound by the parties of demons; it can purify conduct, because it observes the profound realms of Dharma. 'Good man! When a Bodhisattva dwells in this dharani (mantra), wherever the sound of his voice reaches, the light of his body also shines. Good man! This dharani accomplishes such immeasurable merits.' 'The Dharani of the Inexhaustible Vessel (an inexhaustible container mantra)', when a Bodhisattva dwells in this dharani, he speaks of form (material phenomena) as impermanent, which is inexhaustible; he speaks of form as suffering, which is also inexhaustible; he speaks of form as non-self, he speaks of form as like foam, like illusion, like the moon in water, like a dream, like an echo, like a shadow, like a flame, which is also inexhaustible. He speaks of form as having no inherent nature, which is also inexhaustible; he speaks of form as without characteristics, empty, indescribable, not to be desired, not to be created, not arising, not ceasing, not past, future, or present, not internal, not external, not pure, not impure, not self, not belonging to self, not going, not coming, not opposite, not obstructive, not one, not two. It is not a sentient being, nor is it a lifespan, nor is it a man, not greed, anger, or delusion, not existence, not non-existence, not with outflows, not without outflows, not conditioned, not unconditioned, not blind, not deaf, not lame, not crippled, not mad, not confused, not grass, wood, or stone, not a tree, not earth, not water, not fire.

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風、非舍、非宅、非城、非郭、非大村落、非山、非圓、非方、非四大造、非作、非受、非聲、非聞、非是可說。十二因緣不可窮盡，非常、非斷、無業、無果、非陰入界、非住欲界色無色界、非同、非異，亦非煩惱、非凈、非污、非平、非曲，菩薩摩訶薩說色如是不可窮盡。善男子！是無盡器陀羅尼者，有無量無邊不可說分。分此一分以為千分，我于如是千分之中，唯說一分猶不能盡。

「無量際陀羅尼者，際者所謂常見斷見，無量者謂十二因緣；際者所謂無明行識乃至老死眾苦聚集，又無量者所謂生死。又復際者謂無始終，又復際者謂無取捨，又復際者無出無滅，又復際者無污無凈其性凈故，又復際者所謂可見，又復際者所謂名色，又復際者有為無為。又復際者，所謂三世內外業果，無業無果，善及不善，有漏無漏業及煩惱，我以無我生死涅槃。

「善男子！夫無量者所謂微塵，際者所謂地水火風，是名無量際陀羅尼。菩薩住是陀羅尼已，無量劫中為眾說法，而其所說字句義味不可窮盡，是陀羅尼成就如是無量功德。

「大海陀羅尼者，善男子！猶如大海，四天下中所有諸色，眾生卉木藥樹穀子，日月星宿雲氣雷電，國邑聚落城郭殿堂園池山河，如是一切諸種種色悉于中現。菩薩住是陀羅尼已

【現代漢語翻譯】 現代漢語譯本：風不是住所，不是房屋，不是城市，不是外郭，不是大村落，不是山，不是圓形，不是方形，不是四大元素所造，不是造作，不是感受，不是聲音，不是聽聞，不是可以用言語表達的。十二因緣是不可窮盡的，不是常，不是斷，沒有業，沒有果，不是陰、入、界（五蘊、十二處、十八界），不住于欲界、色界、無色界，不是相同，不是相異，也不是煩惱，不是清凈，不是污穢，不是平坦，不是彎曲。菩薩摩訶薩（偉大的菩薩）說色（物質現象）是這樣不可窮盡的。善男子！這無盡器陀羅尼（一種總持法門）有無量無邊不可說的部分。如果將這一部分分為千份，我即使只說這千份中的一份，也無法說完。 無量際陀羅尼（一種總持法門）中，『際』指的是常見和斷見，『無量』指的是十二因緣；『際』指的是無明、行、識乃至老死眾苦的聚集，『無量』指的是生死輪迴。『際』又指沒有開始也沒有結束，『際』又指沒有取捨，『際』又指沒有出現也沒有滅亡，『際』又指沒有污穢也沒有清凈，其自性是清凈的。『際』又指可見的，『際』又指名色（精神和物質），『際』又指有為法和無為法。『際』又指過去、現在、未來三世的內外業果，沒有業也沒有果，善和不善，有漏和無漏的業以及煩惱，我以無我、生死、涅槃來解釋。 善男子！『無量』指的是微塵，『際』指的是地、水、火、風，這稱為無量際陀羅尼。菩薩安住于這個陀羅尼之後，在無量劫中為眾生說法，而他所說的字句義理是不可窮盡的，這個陀羅尼成就瞭如此無量的功德。 大海陀羅尼（一種總持法門），善男子！就像大海一樣，四天下（佛教宇宙觀中的四大洲）中所有的顏色，眾生、草木、藥樹、穀物，日月星辰、雲氣雷電，國都、村落、城郭、殿堂、園林、山河，所有這些種種的顏色都顯現在其中。菩薩安住于這個陀羅尼之後

【English Translation】 English version: It is not wind, not a dwelling, not a house, not a city, not an outer wall, not a large village, not a mountain, not round, not square, not made of the four great elements, not created, not felt, not a sound, not heard, not something that can be spoken. The twelve links of dependent origination are inexhaustible, not permanent, not annihilated, without karma, without result, not the aggregates, entrances, and realms (skandhas, ayatanas, dhatus), not dwelling in the desire realm, form realm, or formless realm, not the same, not different, also not affliction, not pure, not defiled, not flat, not curved. The Bodhisattva Mahasattva (great Bodhisattva) says that form (material phenomena) is thus inexhaustible. Good man! This inexhaustible vessel Dharani (a kind of mantra) has countless, boundless, and unspeakable parts. If one divides this one part into a thousand parts, I could not finish speaking even if I only spoke of one of those thousand parts. In the Immeasurable Boundary Dharani (a kind of mantra), 『boundary』 refers to the views of permanence and annihilation, 『immeasurable』 refers to the twelve links of dependent origination; 『boundary』 refers to the gathering of ignorance, action, consciousness, and even old age and death, 『immeasurable』 refers to the cycle of birth and death. 『Boundary』 also refers to having no beginning and no end, 『boundary』 also refers to having no grasping or rejection, 『boundary』 also refers to having no arising and no ceasing, 『boundary』 also refers to having no defilement and no purity, its nature is pure. 『Boundary』 also refers to what is visible, 『boundary』 also refers to name and form (mind and matter), 『boundary』 also refers to conditioned and unconditioned phenomena. 『Boundary』 also refers to the internal and external karmic results of the three times (past, present, future), no karma and no result, good and bad, defiled and undefiled karma and afflictions, I explain with no-self, birth and death, and nirvana. Good man! 『Immeasurable』 refers to dust particles, 『boundary』 refers to earth, water, fire, and wind, this is called the Immeasurable Boundary Dharani. After a Bodhisattva dwells in this Dharani, he teaches the Dharma to sentient beings for countless eons, and the words, phrases, and meanings he speaks are inexhaustible, this Dharani achieves such immeasurable merits. The Ocean Dharani (a kind of mantra), good man! Just like the ocean, all the colors in the four continents (the four continents in Buddhist cosmology), sentient beings, grasses, trees, medicinal plants, grains, the sun, moon, stars, clouds, thunder, and lightning, capitals, villages, cities, palaces, gardens, mountains, and rivers, all these various colors appear within it. After a Bodhisattva dwells in this Dharani

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亦復如是，一切眾生身口意業，各各於是菩薩身中一一印現，十方世界所有眾生所有口業，悉于菩薩口中印現，是故菩薩有所言說皆悉真實。印者名無所有，謂諸法無有覺觀，無說無邊、無作無貪，是名第一真實之義。

「復有遮印，遮之言眼，眼即無常可凈可見。復有那印，那之言名，一切諸法流佈故名，真實無名。復有邏印，邏之言世，一切世間屬愛無明。復有陀印，陀之言十，佛具十力能化眾生。復有波印，波之言五，如來遠離除滅五欲，得阿耨多羅三藐三菩提。復有殺印，殺之言六，如來真實了知六入故，能調伏一切眾生。復有殺印，殺之言六，如來具足六念處故，得大自在。復有殺印，殺之言六，如來具足六神通故，能以神通教化眾生。復有婆印，婆之言左，如來世尊離左道故，得阿耨多羅三藐三菩提。復有多印，多之言實，如來善覺真實之性，故名正覺。復有耶印，耶之言彼，如來等知此彼平等。復有婆印，婆之言結，如來遠離諸煩惱故，名阿梨呵。復有阇印，阇言生老，如來已過生老之分，故名世尊。復有曇印，曇之言法，如來說法清凈無垢。復有奢印，奢之言奢摩他，如來成就修奢摩他。復有佉印，佉之言虛空，如來知見一切諸法同於虛空。復有迦印，迦言苦行，如來遠離一切苦行。復有婆印

【現代漢語翻譯】 現代漢語譯本：同樣如此，一切眾生的身、口、意業，都各自在這位菩薩的身中一一顯現。十方世界所有眾生的所有口業，都全部在這位菩薩的口中顯現，因此菩薩所說的一切都是真實的。『印』的意思是無所有，指的是諸法沒有覺察和觀想，沒有言說，沒有邊際，沒有造作，沒有貪戀，這被稱為第一真實的意義。 還有遮印，『遮』的意思是眼睛，眼睛是無常的，可以被凈化和看見。還有那印，『那』的意思是名字，一切諸法流佈所以稱為名字，真實是無名的。還有邏印，『邏』的意思是世間，一切世間都屬於愛和無明。還有陀印，『陀』的意思是十，佛具有十力能夠教化眾生。還有波印，『波』的意思是五，如來遠離併除滅五欲，證得阿耨多羅三藐三菩提（無上正等正覺）。還有殺印，『殺』的意思是六，如來真實了知六入（眼、耳、鼻、舌、身、意）的緣故，能夠調伏一切眾生。還有殺印，『殺』的意思是六，如來具足六念處（唸佛、念法、念僧、念戒、念施、念天）的緣故，得到大自在。還有殺印，『殺』的意思是六，如來具足六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的緣故，能夠以神通教化眾生。還有婆印，『婆』的意思是左，如來世尊遠離左道（邪道）的緣故，證得阿耨多羅三藐三菩提。還有多印，『多』的意思是真實，如來善於覺悟真實之性，所以稱為正覺。還有耶印，『耶』的意思是彼，如來平等了知此和彼是平等的。還有婆印，『婆』的意思是結，如來遠離一切煩惱的緣故，稱為阿梨呵（應供）。還有阇印，『阇』的意思是生老，如來已經超越生老之分，所以稱為世尊。還有曇印，『曇』的意思是法，如來說法清凈無垢。還有奢印，『奢』的意思是奢摩他（止），如來成就修習奢摩他。還有佉印，『佉』的意思是虛空，如來知見一切諸法等同於虛空。還有迦印，『迦』的意思是苦行，如來遠離一切苦行。還有婆印

【English Translation】 English version: It is also like this, the karma of body, speech, and mind of all sentient beings, each appears individually in the body of this Bodhisattva. All the verbal karma of all sentient beings in the ten directions, all appear in the mouth of this Bodhisattva, therefore, whatever the Bodhisattva says is all true. 'Seal' means non-existence, referring to the fact that all dharmas have no perception or contemplation, no speech, no boundaries, no action, and no attachment, this is called the meaning of the first truth. There is also the 'cha' seal, 'cha' means eye, the eye is impermanent, can be purified and seen. There is also the 'na' seal, 'na' means name, all dharmas flow and are therefore called names, the truth is nameless. There is also the 'la' seal, 'la' means world, all worlds belong to love and ignorance. There is also the 'dha' seal, 'dha' means ten, the Buddha possesses ten powers to teach sentient beings. There is also the 'pa' seal, 'pa' means five, the Tathagata is far from and eliminates the five desires, attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment). There is also the 'sha' seal, 'sha' means six, the Tathagata truly understands the six entrances (eye, ear, nose, tongue, body, mind), therefore, is able to subdue all sentient beings. There is also the 'sha' seal, 'sha' means six, the Tathagata possesses the six mindfulnesses (mindfulness of the Buddha, Dharma, Sangha, precepts, generosity, and heaven), therefore, attains great freedom. There is also the 'sha' seal, 'sha' means six, the Tathagata possesses the six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, and the extinction of outflows), therefore, is able to teach sentient beings with supernormal powers. There is also the 'bha' seal, 'bha' means left, the World Honored Tathagata is far from the left path (evil path), therefore, attains Anuttara-samyak-sambodhi. There is also the 'da' seal, 'da' means truth, the Tathagata is good at awakening to the nature of truth, therefore, is called the Rightly Awakened One. There is also the 'ya' seal, 'ya' means that, the Tathagata equally knows that this and that are equal. There is also the 'bha' seal, 'bha' means knot, the Tathagata is far from all afflictions, therefore, is called Arhat (worthy of offerings). There is also the 'ja' seal, 'ja' means birth and old age, the Tathagata has already transcended the division of birth and old age, therefore, is called the World Honored One. There is also the 'dha' seal, 'dha' means Dharma, the Tathagata's teaching of the Dharma is pure and without defilement. There is also the 'sha' seal, 'sha' means Shamatha (calm abiding), the Tathagata has accomplished the practice of Shamatha. There is also the 'kha' seal, 'kha' means emptiness, the Tathagata knows and sees that all dharmas are the same as emptiness. There is also the 'ka' seal, 'ka' means ascetic practice, the Tathagata is far from all ascetic practices. There is also the 'bha' seal

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，婆之言實，如來所說四真諦者即是真實。復有摩印，摩之言道，如來能說八正之道。復有伽印，伽之言深，如來所說其義甚深。復有羼印，羼之言忍，如來具足忍波羅蜜。復有呼印，呼之言贊，如來常贊十方諸佛。復有若印，若之言遍知，是故如來名一切智。復有婆印，婆之言有，如來已解一切諸有。復有車印，車之言欲，如來欲於一切善法。復有波印，波之言前，如來常為一切眾生現前說法。復有頗印，頗之言果，如來常說四沙門果。

「善男子！因如是字演說諸法，所有諸字悉于菩薩口業印現，是名大海陀羅尼也。

「蓮花陀羅尼者，菩薩住是陀羅尼已，所說法處常出七寶凈妙蓮花以為法座，菩薩坐上宣說法化。又復多雨無量蓮花，是諸蓮花亦出種種清凈法音，其音深廣多諸方喻，十二部音、清凈之音、斷煩惱音。爾時，菩薩默然而住，是諸蓮花皆能演法，亦出種種無量光明，一切眾生皆見菩薩坐諸花臺施作佛事，是名蓮花陀羅尼也。

「入無礙門陀羅尼者，菩薩摩訶薩說一法時無有掛礙，若說二法、三法、四法，乃至百千無量無邊恒沙等法，如四天下微塵等法，乃至三千大千世界微塵等法，乃至恒河沙等諸佛世界微塵等法，于字句義亦無掛礙，是名入無礙門陀羅尼也。

「四無礙智

【現代漢語翻譯】 現代漢語譯本：'婆'的意思是真實，如來所說的四真諦（苦、集、滅、道）就是真實。還有'摩'印，'摩'的意思是道，如來能夠宣說八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）。還有'伽'印，'伽'的意思是深，如來所說的義理非常深奧。還有'羼'印，'羼'的意思是忍，如來具足忍辱波羅蜜（忍耐的修行）。還有'呼'印，'呼'的意思是贊，如來常常讚歎十方諸佛。還有'若'印，'若'的意思是遍知，因此如來被稱為一切智（對一切事物都了知）。還有'婆'印，'婆'的意思是有，如來已經瞭解一切諸有（存在）。還有'車'印，'車'的意思是欲，如來對於一切善法都有愿欲。還有'波'印，'波'的意思是前，如來常常為一切眾生現前說法。還有'頗'印，'頗'的意思是果，如來常常宣說四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。 善男子！因為這些字而演說諸法，所有這些字都顯現在菩薩的口業印中，這叫做大海陀羅尼（能持一切法的大總持）。 蓮花陀羅尼（以蓮花為象徵的總持）是，菩薩安住于這個陀羅尼之後，所說法的地方常常出現七寶清凈美妙的蓮花作為法座，菩薩坐在上面宣說佛法教化眾生。又會降下無量蓮花，這些蓮花也發出種種清凈的法音，其聲音深廣，包含多種比喻，有十二部音（佛經的十二種分類）、清凈之音、斷除煩惱之音。這時，菩薩默然安住，這些蓮花都能演說佛法，也發出種種無量的光明，一切眾生都能看見菩薩坐在蓮花臺上施行佛事，這叫做蓮花陀羅尼。 入無礙門陀羅尼（進入無障礙法門的陀羅尼）是，菩薩摩訶薩（大菩薩）在說一種法的時候沒有任何障礙，如果說兩種法、三種法、四種法，乃至百千無量無邊恒河沙數等法，如同四天下微塵等法，乃至三千大千世界微塵等法，乃至恒河沙數諸佛世界微塵等法，對於字句和意義也沒有任何障礙，這叫做入無礙門陀羅尼。 四無礙智（四種無礙的智慧）

【English Translation】 English version: 'Bha' means truth, and the Four Noble Truths (dukkha, samudaya, nirodha, magga) spoken by the Tathagata are the truth. There is also the 'Ma' seal, 'Ma' means the path, and the Tathagata can expound the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). There is also the 'Ga' seal, 'Ga' means profound, and the meaning spoken by the Tathagata is very profound. There is also the 'Kshana' seal, 'Kshana' means patience, and the Tathagata is complete with the patience paramita (perfection of patience). There is also the 'Hu' seal, 'Hu' means praise, and the Tathagata always praises the Buddhas of the ten directions. There is also the 'Ya' seal, 'Ya' means all-knowing, therefore the Tathagata is called the All-Knowing One (knowing all things). There is also the 'Bha' seal, 'Bha' means existence, and the Tathagata has understood all existences. There is also the 'Cha' seal, 'Cha' means desire, and the Tathagata has desire for all good dharmas. There is also the 'Pa' seal, 'Pa' means before, and the Tathagata always appears before all sentient beings to preach the Dharma. There is also the 'Pha' seal, 'Pha' means fruit, and the Tathagata always speaks of the four fruits of a Sramana (Sotapanna, Sakadagami, Anagami, Arhat). Good man! Because of these letters, the dharmas are expounded, and all these letters appear in the mouth karma seal of the Bodhisattva, this is called the Great Ocean Dharani (the great total retention that can hold all dharmas). The Lotus Dharani (the total retention symbolized by the lotus) is that when a Bodhisattva dwells in this dharani, the place where the Dharma is preached always produces seven-jeweled pure and wonderful lotuses as Dharma seats, and the Bodhisattva sits on them to preach the Dharma and teach sentient beings. Moreover, countless lotuses will rain down, and these lotuses will also emit various pure Dharma sounds, the sounds are profound and broad, containing many metaphors, including the twelve divisions of sounds (twelve categories of Buddhist scriptures), pure sounds, and sounds that cut off afflictions. At this time, the Bodhisattva remains silent, and these lotuses can all expound the Dharma, and also emit various immeasurable lights, and all sentient beings can see the Bodhisattva sitting on the lotus platforms performing Buddha deeds, this is called the Lotus Dharani. The Dharani of Entering the Unobstructed Gate (the dharani of entering the unobstructed Dharma gate) is that when a Bodhisattva Mahasattva (great Bodhisattva) speaks of one dharma, there is no obstruction, if speaking of two dharmas, three dharmas, four dharmas, up to hundreds of thousands of immeasurable and boundless dharmas like the sands of the Ganges, like the dust of the four continents, up to the dust of the three thousand great thousand worlds, up to the dust of the Buddha worlds like the sands of the Ganges, there is no obstruction in the words, sentences, and meanings, this is called the Dharani of Entering the Unobstructed Gate. The Four Unobstructed Wisdoms

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陀羅尼者，所謂法無礙智、義無礙智、辭無礙智、樂說無礙智。東方無量世界眾生有問法者，菩薩隨以法無礙答；南方無量世界眾生有問義者，菩薩隨以義無礙答；西方無量世界眾生有問辭者，菩薩隨以辭無礙答；北方無量世界眾生問樂說者，菩薩隨以樂說智答；是名四無礙智陀羅尼也。

「佛瓔珞莊嚴陀羅尼者，若有菩薩獲得如是七陀羅尼，其頂髻上有佛像現，其色真金有大光明，三十二相、八十種好。爾時，菩薩身口意等悉作佛業，其所思念如佛所念。菩薩具足如是佛業，能知大眾種種之心，知已隨意而為說法。若一日，若二日，乃至無量百千萬歲，不能盡其所知法門文字句義。

「又復具足四種智慧。何等為四？一者、知眾生心；二者、知諸字句；三者、知所說無盡；四者、知于真實。菩薩具足如是四智，能調眾生為阿耨多羅三藐三菩提。善男子！是名佛瓔珞莊嚴陀羅尼也。

「善男子！是八陀羅尼其分無量，於是分中分其一分以為千分，於是分中唯說一分猶不能盡，是陀羅尼成就如是無量功德。」

爾時，陀羅尼自在王菩薩即說頌曰：

「如來說八陀羅尼，　　若有菩薩具得者， 　能解諸經種種義，　　其辭句義不可盡， 　具足善業得妙聲，　　能令無量世間聞， 　眾生聞

【現代漢語翻譯】 現代漢語譯本 『陀羅尼』（Dharani，總持）指的是，所謂的法無礙智、義無礙智、辭無礙智、樂說無礙智。東方無量世界的眾生如果有問法的，菩薩就以法無礙智回答；南方無量世界的眾生如果有問義的，菩薩就以義無礙智回答；西方無量世界的眾生如果有問辭的，菩薩就以辭無礙智回答；北方無量世界的眾生如果有問樂說的，菩薩就以樂說智回答；這被稱為四無礙智陀羅尼。 『佛瓔珞莊嚴陀羅尼』（Buddha-necklace-adornment Dharani）指的是，如果有菩薩獲得了這樣的七種陀羅尼，他的頭頂上就會顯現佛像，其顏色是真金色，有大光明，具足三十二相、八十種好。那時，菩薩的身、口、意等都做佛的事業，他的所思所念如同佛的所思所念。菩薩具足這樣的佛業，能夠知道大眾的種種心念，知道后就隨其心意而為說法。即使是一天、兩天，乃至無量百千萬年，也不能窮盡他所知道的法門文字句義。 又具足四種智慧。是哪四種呢？一是、知眾生心；二是、知諸字句；三是、知所說無盡；四是、知于真實。菩薩具足這樣的四種智慧，能夠調伏眾生，令其成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。善男子！這被稱為佛瓔珞莊嚴陀羅尼。 善男子！這八種陀羅尼，其份量是無量的，在這份量中取一分，再將這一分分為千分，在這千分中只說一分，也無法窮盡，這陀羅尼成就瞭如此無量的功德。 當時，陀羅尼自在王菩薩（Dharani-svararaja Bodhisattva）即說頌道： 『如來說八陀羅尼，若有菩薩具得者，能解諸經種種義，其辭句義不可盡，具足善業得妙聲，能令無量世間聞，眾生聞』

【English Translation】 English version 『Dharani』 (total retention) refers to what is called unobstructed wisdom of the Dharma, unobstructed wisdom of meaning, unobstructed wisdom of eloquence, and unobstructed wisdom of joyful exposition. If beings in the immeasurable worlds of the East have questions about the Dharma, the Bodhisattva answers with unobstructed wisdom of the Dharma; if beings in the immeasurable worlds of the South have questions about meaning, the Bodhisattva answers with unobstructed wisdom of meaning; if beings in the immeasurable worlds of the West have questions about eloquence, the Bodhisattva answers with unobstructed wisdom of eloquence; if beings in the immeasurable worlds of the North have questions about joyful exposition, the Bodhisattva answers with the wisdom of joyful exposition; this is called the Dharani of the four unobstructed wisdoms. 『Buddha-necklace-adornment Dharani』 refers to the following: if a Bodhisattva obtains these seven Dharanis, an image of the Buddha will appear on the crown of his head, its color being true gold, with great light, possessing the thirty-two marks and eighty minor characteristics. At that time, the Bodhisattva's body, speech, and mind will all perform the deeds of a Buddha, and his thoughts will be like the thoughts of a Buddha. The Bodhisattva, possessing such Buddha deeds, can know the various thoughts of the assembly, and having known them, he will preach the Dharma according to their minds. Even if it were one day, two days, or even immeasurable hundreds of thousands of years, he could not exhaust the meaning of the words and phrases of the Dharma he knows. Furthermore, he possesses four kinds of wisdom. What are the four? First, knowing the minds of beings; second, knowing all words and phrases; third, knowing that what is spoken is inexhaustible; fourth, knowing the truth. A Bodhisattva who possesses these four kinds of wisdom can tame beings and lead them to achieve Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment). Good man! This is called the Buddha-necklace-adornment Dharani. Good man! These eight Dharanis are immeasurable in their divisions. If one takes one division from these divisions and divides it into a thousand parts, and then speaks of only one part of these thousand parts, it still cannot be exhausted. These Dharanis accomplish such immeasurable merits. At that time, the Bodhisattva Dharani-svararaja (Dharani Sovereign King) then spoke in verse: 『The Tathagata speaks of eight Dharanis, if a Bodhisattva obtains them all, he can understand the various meanings of all the sutras, the meaning of his words and phrases cannot be exhausted, he possesses good deeds and obtains a wonderful voice, which can be heard by immeasurable worlds, and beings who hear it』

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已修善法，　　修已獲得于解脫。 　無量劫中說無法，　　因一法根說無盡， 　亦因一字解多義，　　是名如來說際持。 　人中牛王斷二際，　　說中道義無有邊， 　具足智慧平等觀，　　雖成是持無得者。 　四方色等現大海，　　一切字印印菩薩， 　說法之時無障礙，　　成就大海陀羅尼。 　坐寶蓮花演說法，　　亦雨蓮花散大眾， 　蓮花亦說無量法，　　是名寂靜蓮花持。 　說於一字無障礙，　　無量字中亦如是， 　說無量義無有滯，　　具足如是無礙持。 　說法深義無有盡，　　辭及樂說無有邊， 　能破眾生疑網心，　　獲得無上智總持。 　頂髻常出如來像，　　身口意業佛無異。 　若具如是八持者，　　窮劫讚歎不可盡， 　具足是八陀羅尼，　　處世不污如蓮花。 　在世最高如須彌，　　不可稱計亦如是， 　世邪不動亦復然。　　是人具足如是持， 　能壞世道諸邪見，　　猶如師子獸中吼。 　若得無上陀羅尼，　　能達世間清凈行， 　能增無量諸善法，　　亦能教化多眾生。 　具足如是陀羅尼，　　能壞眾生無明闇， 　作大光明如朝日，　　亦能除破諸黑闇。 　說法無礙如虛空，　　為眾生行如猛風， 　施於法藥壞煩惱，　　如世良醫救病者。 　若得具

【現代漢語翻譯】 現代漢語譯本 已修習的善法，修習后獲得解脫。 在無量劫中宣說無法，因一個法根而說無盡的法理， 也因一個字而理解多種含義，這被稱為如來（Tathagata）的際持（說法的智慧和能力）。 人中的牛王（指佛陀）斷除二邊（斷見和常見），宣說中道之義沒有邊際， 具足智慧平等地觀察一切，雖然成就了這種持（智慧），卻沒有執著于獲得。 四方顏色等顯現如大海般廣闊，一切字印（象徵佛法的符號）印在菩薩身上， 說法之時沒有障礙，成就如大海般深廣的陀羅尼（總持，記憶和理解佛法的能力）。 坐在寶蓮花上宣說佛法，也降下蓮花散佈給大眾， 蓮花也宣說無量的佛法，這被稱為寂靜蓮花持（以清凈心持法）。 宣說一個字沒有障礙，在無量的字中也是如此， 宣說無量的意義沒有滯礙，具足如此無礙的持（智慧）。 宣說深奧的意義沒有窮盡，辭藻和樂說（辯才）沒有邊際， 能破除眾生疑惑的心網，獲得無上的智慧總持（完全掌握佛法）。 頂髻（佛頂上的肉髻）常常顯現如來像，身口意業與佛無異。 如果具足如此八種持（陀羅尼），窮盡劫數也讚歎不完， 具足這八種陀羅尼，處在世間而不被污染，如同蓮花一般。 在世間最高如須彌山（Sumeru），不可稱量也如是， 世間的邪見不能動搖他也是如此。這樣的人具足這樣的持（智慧）， 能摧毀世間的各種邪見，猶如獅子在獸中吼叫。 如果獲得無上的陀羅尼，能通達世間的清凈行為， 能增長無量的善法，也能教化眾多的眾生。 具足這樣的陀羅尼，能摧毀眾生的無明黑暗， 像早晨的太陽一樣發出大光明，也能破除一切黑暗。 說法沒有障礙如同虛空，為眾生修行如同猛烈的風， 施予法藥摧毀煩惱，如同世間的良醫救治病人。 如果獲得具足

【English Translation】 English version Having cultivated good dharmas, having cultivated, one obtains liberation. In immeasurable kalpas (eons), it is said there is no dharma, yet from one root of dharma, endless teachings are spoken, Also, from one word, many meanings are understood; this is called the Tathagata's (如來) 'boundary-holding' (際持, the wisdom and ability to preach). The bull-king among men (referring to the Buddha) cuts off the two extremes (eternalism and annihilationism), speaking of the Middle Way without limit, Possessing wisdom, observing all equally, though accomplishing this holding (wisdom), there is no attachment to attainment. The colors of the four directions appear like a vast ocean, all the word-seals (symbols of the Dharma) are imprinted on the Bodhisattvas, At the time of teaching, there are no obstacles, accomplishing the Dharani (陀羅尼, total retention, the ability to remember and understand the Dharma) as vast as the ocean. Sitting on a jeweled lotus, expounding the Dharma, also raining down lotuses upon the assembly, The lotuses also speak of immeasurable dharmas; this is called the 'peaceful lotus holding' (寂靜蓮花持, holding the Dharma with a pure mind). Speaking one word without obstruction, it is the same in immeasurable words, Speaking immeasurable meanings without hindrance, possessing such unobstructed holding (wisdom). Speaking profound meanings without end, eloquence and joyful speech without limit, Able to break the net of doubt in sentient beings' minds, obtaining the supreme wisdom of total retention (complete mastery of the Dharma). From the topknot (the protuberance on the Buddha's head), an image of the Tathagata constantly appears, the actions of body, speech, and mind are no different from the Buddha. If one possesses these eight holdings (Dharanis), praise cannot exhaust them even in endless kalpas, Possessing these eight Dharanis, one dwells in the world without being defiled, like a lotus flower. In the world, one is as high as Mount Sumeru (須彌), immeasurable also like that, The world's evil views cannot shake one, it is also like that. Such a person possesses such holding (wisdom), Able to destroy all the evil views of the world, like a lion roaring among beasts. If one obtains the supreme Dharani, one can understand the pure conduct of the world, Able to increase immeasurable good dharmas, and also able to teach and transform many sentient beings. Possessing such a Dharani, one can destroy the darkness of ignorance in sentient beings, Emitting great light like the morning sun, also able to dispel all darkness. Speaking the Dharma without obstruction like the void, acting for sentient beings like a fierce wind, Administering the medicine of the Dharma to destroy afflictions, like a good physician in the world saving the sick. If one obtains the complete

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足無上持，　　有贊功德不能盡， 　能作清涼如秋月，　　增長善法亦如是。 　菩薩成就如是持，　　能化無量諸眾生， 　若具如是陀羅尼，　　獲得自在如大王。 　能化眾生於大乘，　　能施法財破貧窮， 　能降法雨如龍王，　　摧滅煩惱如惡雹。 　若得如是陀羅尼，　　能化眾生於菩提， 　不能說過如帝釋，　　字義不盡如虛空。 　若得成就陀羅尼，　　一切大眾樂見聞， 　其意不散常在定，　　修集無量慈悲心， 　清凈梵行遊神通，　　是四皆如大梵天。 　若得成就陀羅尼，　　即能供養十方佛， 　了了觀見十方界，　　于其世界化眾生。 　若具如是陀羅尼，　　即得具足佛功德， 　常為十方佛所念，　　亦如父母念一子。 　若有菩薩得是持，　　能贊功德無量鬘， 　具足成就戒念慧，　　能解眾生心所行。 　若得成就陀羅尼，　　無有憍慢及慳貪， 　善知方便調眾生，　　修集慈悲壞煩惱。 　若得成就陀羅尼，　　煩惱不污如虛空， 　善解眾生隨意語，　　亦能隨意演說法。 　若具如是陀羅尼，　　悉能了知眾生根， 　能解眾生種種解，　　隨其所解而說法， 　隨對治門為說法，　　三十七品調眾生。 　若得如是陀羅尼，　　修奢摩他無有邊。 　若得如

【現代漢語翻譯】 現代漢語譯本 擁有無上持（dharani，總持，記憶和理解佛法的能力），讚歎其功德也無法窮盡， 它能帶來清涼，如同秋天的明月，增長善法也是如此。 菩薩成就這樣的持，能教化無量眾生， 如果具備這樣的陀羅尼（dharani），就能獲得自在，如同大王。 能引導眾生進入大乘（Mahayana，佛教的一個主要流派），能施予法財，破除貧窮， 能降下法雨，如同龍王，摧毀煩惱，如同惡雹。 如果獲得這樣的陀羅尼（dharani），能教化眾生趨向菩提（bodhi，覺悟）， 其功德無法用言語形容，如同帝釋（Indra，天神之王），其字義的深廣也無法窮盡，如同虛空。 如果成就陀羅尼（dharani），一切大眾都樂於見到和聽聞， 其心意不會散亂，常在禪定之中，修集無量的慈悲心， 清凈地修行梵行（brahmacarya，清凈的修行生活），遊歷神通，這四種都如同大梵天（Mahabrahma，色界之主）。 如果成就陀羅尼（dharani），就能供養十方諸佛， 清晰地觀見十方世界，在那些世界中教化眾生。 如果具備這樣的陀羅尼（dharani），就能具足佛的功德， 常為十方諸佛所憶念，也如同父母憶念唯一的孩子。 如果有菩薩得到這樣的持，能讚歎其無量的功德， 具足成就戒（sila，道德行為）、念（smrti，正念）和慧（prajna，智慧），能瞭解眾生心中的想法。 如果成就陀羅尼（dharani），就沒有驕慢和慳貪， 善於運用方便法門調伏眾生，修集慈悲，摧毀煩惱。 如果成就陀羅尼（dharani），煩惱不會污染他，如同虛空， 善於理解眾生隨意的言語，也能隨意地演說佛法。 如果具備這樣的陀羅尼（dharani），就能完全瞭解眾生的根性， 能理解眾生種種不同的見解，隨其所理解的而說法， 隨對治的法門而說法，用三十七道品（bodhipaksika-dharmas，通往覺悟的三十七種修行方法）來調伏眾生。 如果獲得這樣的陀羅尼（dharani），修習奢摩他（samatha，止）就沒有邊際。 如果獲得如

【English Translation】 English version Possessing the unsurpassed dharani (a mnemonic device, a collection of teachings), its merits cannot be fully praised, It brings coolness like the autumn moon, and the growth of good dharmas is also like this. A Bodhisattva who achieves such dharani can transform countless sentient beings, If one possesses such a dharani, one obtains freedom, like a great king. It can guide sentient beings into the Mahayana (the Great Vehicle, a major branch of Buddhism), bestow the wealth of Dharma, and break poverty, It can send down the rain of Dharma, like a dragon king, and destroy afflictions like evil hail. If one obtains such a dharani, one can transform sentient beings towards bodhi (enlightenment), Its merits cannot be described in words, like Indra (king of the gods), and the depth of its meaning is inexhaustible, like space. If one achieves dharani, all the assembly will be happy to see and hear, Their minds will not be scattered, they will always be in samadhi (meditative absorption), cultivating immeasurable compassion, They will purely practice brahmacarya (holy life), and travel with supernatural powers; these four are all like Mahabrahma (the lord of the form realm). If one achieves dharani, one can make offerings to the Buddhas of the ten directions, Clearly see the worlds of the ten directions, and transform sentient beings in those worlds. If one possesses such a dharani, one will possess the merits of the Buddha, One will always be remembered by the Buddhas of the ten directions, just as parents remember their only child. If a Bodhisattva obtains such a dharani, they can praise its immeasurable merits, They will fully achieve sila (moral conduct), smrti (mindfulness), and prajna (wisdom), and understand the thoughts of sentient beings. If one achieves dharani, there will be no arrogance or stinginess, One will be skilled in using skillful means to tame sentient beings, cultivate compassion, and destroy afflictions. If one achieves dharani, afflictions will not defile them, like space, One will be skilled in understanding the casual speech of sentient beings, and can also freely expound the Dharma. If one possesses such a dharani, one will be able to fully understand the roots of sentient beings, One will be able to understand the various views of sentient beings, and teach according to their understanding, Teach according to the antidotal methods, and tame sentient beings with the thirty-seven factors of enlightenment (bodhipaksika-dharmas). If one obtains such a dharani, the practice of samatha (calm abiding) will be boundless. If one obtains such

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是陀羅尼，　　具足六度如諸佛， 　了知一切煩惱界，　　通達寂靜而壞之， 　身口意業悉寂靜，　　行住坐臥亦如是。 　若得成就如是持，　　無復煩惱諸習氣， 　得凈法身無有邊，　　非生所生常化生， 　身口意業隨智行，　　所有定念亦如是。 　若得成就如是持，　　有讚歎者不能盡。」

爾時，世尊贊陀羅尼自在王菩薩：「善哉，善哉！善男子！汝已久得是陀羅尼，是故能善分別解說所有無量功德之義。不但今日，已於過去無量佛所，亦作如是分別解說。

「善男子！過去無量阿僧祇劫。爾時，有佛號凈光明，世界名凈，劫亦名凈。純凈琉璃以為世界猶如明鏡，地平如掌，所有林樹七寶所成，妙寶蓮花大如車輪，清凈鮮潔人所樂見。其土人民悉處七寶樓殿堂閣如天無異，貪慾恚癡漸已輕微。土無日月唯有佛光，青蓮花開則知是夜，赤蓮花敷則知是晝。

「時彼佛有六萬百億大菩薩僧，出家之人不可稱計，皆悉志樂無上大乘，世界乃至無二乘名，一切皆是不退菩薩。其佛壽命具足半劫，人之與天無有差別，在地為人、處空為天，無有王者除佛法王。其土人民無有宗事諸天邪神及歸依者，亦無女身、毀戒之名。具足三戒。何等為三？一、從戒戒；二、從心戒；三、從慧戒。發菩提

【現代漢語翻譯】 現代漢語譯本 這是陀羅尼（Dharani，總持，能持一切善法，能遮一切惡法的咒語），它圓滿了六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）如同諸佛一般。 它了知一切煩惱的界限，通達寂靜並能摧毀煩惱。 身、口、意三業都寂靜無染，行、住、坐、臥也都是如此。 如果能夠成就這樣的持誦，就不會再有煩惱和習氣。 能夠獲得清凈的法身，沒有邊際，不是由父母所生，而是常住的化生。 身、口、意三業都隨著智慧而行，所有的定力與念力也是如此。 如果能夠成就這樣的持誦，即使有人讚嘆也無法窮盡其功德。

這時，世尊讚歎陀羅尼自在王菩薩（Dharani-svararaja Bodhisattva）說：『善哉，善哉！善男子！你已經很久證得這個陀羅尼，所以能夠善巧地分別解說所有無量功德的意義。不只是今天，在過去無量諸佛那裡，你也曾這樣分別解說。』

『善男子！在過去無量阿僧祇劫（asamkhya kalpa，無數大劫）之前，那時，有一尊佛名為凈光明（Vimalaprabha），世界名為凈（Vimala），劫也名為凈（Vimala）。整個世界純凈如琉璃，像明鏡一樣，地面平坦如手掌，所有的樹木都是七寶所成，美妙的寶蓮花大如車輪，清凈鮮潔，令人喜愛。那裡的居民都住在七寶樓閣殿堂中，如同天人一般，貪慾、嗔恚、愚癡逐漸變得輕微。那裡沒有日月，只有佛光照耀，青蓮花開放就知道是夜晚，紅蓮花盛開就知道是白天。』

『當時，那尊佛有六萬百億大菩薩僧，出家的人數不可計數，他們都志向于無上大乘（anuttara-samyak-sambodhi，無上正等正覺），那個世界甚至沒有二乘（sravaka-yana，聲聞乘；pratyekabuddha-yana，緣覺乘）的名字，一切都是不退轉的菩薩。那尊佛的壽命圓滿半劫，人和天人沒有差別，在地上是人，在空中是天，沒有國王，只有佛法王。那裡的居民沒有崇拜諸天邪神和歸依者，也沒有女身和毀犯戒律的說法。他們都具足三戒。哪三戒呢？一、從戒律而來的戒；二、從心而來的戒；三、從智慧而來的戒。他們都發起了菩提心。』

【English Translation】 English version This is the Dharani (a mantra that upholds all good dharmas and prevents all evil dharmas), which fulfills the six paramitas (perfections of giving, morality, patience, diligence, meditation, and wisdom) like all Buddhas. It understands the boundaries of all afflictions, penetrates tranquility, and destroys afflictions. The actions of body, speech, and mind are all tranquil and pure, and so are walking, standing, sitting, and lying down. If one can achieve such recitation, there will be no more afflictions and habitual tendencies. One can attain a pure Dharma body, which is boundless, not born of parents, but a constant manifestation. The actions of body, speech, and mind all follow wisdom, and so are all the powers of concentration and mindfulness. If one can achieve such recitation, even if someone praises it, they cannot exhaust its merits.

At that time, the World Honored One praised the Bodhisattva Dharani-svararaja, saying: 'Excellent, excellent! Good man! You have long attained this Dharani, therefore you are able to skillfully explain the meaning of all the immeasurable merits. Not only today, but in the past, in the presence of countless Buddhas, you have also explained it in this way.'

'Good man! In the past, immeasurable asamkhya kalpas (countless great eons) ago, there was a Buddha named Vimalaprabha (Pure Light), the world was named Vimala (Pure), and the kalpa was also named Vimala (Pure). The entire world was as pure as lapis lazuli, like a clear mirror, the ground was as flat as the palm of a hand, all the trees were made of seven treasures, and the wonderful jeweled lotuses were as large as chariot wheels, pure and fresh, pleasing to the eye. The inhabitants there all lived in seven-jeweled pavilions and palaces, like heavenly beings, and greed, hatred, and delusion gradually became slight. There was no sun or moon, only the light of the Buddha, and when blue lotuses bloomed, it was known to be night, and when red lotuses bloomed, it was known to be day.'

'At that time, that Buddha had sixty hundred billion great Bodhisattva sanghas, and the number of those who had left home was countless. They all aspired to the unsurpassed Mahayana (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and that world did not even have the names of the two vehicles (sravaka-yana, the vehicle of hearers; pratyekabuddha-yana, the vehicle of solitary realizers). All were non-retrogressing Bodhisattvas. That Buddha's lifespan was a full half kalpa, and there was no difference between humans and heavenly beings. On the ground, they were humans, and in the sky, they were heavenly beings. There were no kings, only the Dharma King, the Buddha. The inhabitants there did not worship gods or evil spirits, nor did they have any who took refuge in them. There were no female bodies or talk of breaking precepts. They all fully possessed the three precepts. What are the three precepts? First, the precept that comes from the precepts; second, the precept that comes from the mind; and third, the precept that comes from wisdom. They all aroused the Bodhi mind.'

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心厭悔生死名從戒戒；修三昧慧名從心戒；修集智慧得大智慧名從慧戒。

「爾時，眾中有一菩薩，名曰光頂，從坐而起頭面禮足，右繞恭敬長跪合掌，而白佛言：『世尊！所言陀羅尼者，云何名為陀羅尼也？菩薩住何陀羅尼中，能持一切諸佛名號，為諸眾生分別解說？』佛言：『善男子！有陀羅尼名曰寶炬，菩薩住是陀羅尼中，能持一切諸佛名號，為諸眾生分別解說，隨諸眾生種種語言。』光頂菩薩復白佛言：『唯愿世尊分別廣說，我等聞已當得修持。』佛言：『善哉，善哉！善男子！至心諦聽，吾當為汝分別解說。』

「爾時世尊即說偈言：

「『遠離一切諸煩惱，　　清凈無垢猶真實， 　　其心能作大光明，　　是名寶炬陀羅尼。 　　身口意業悉寂靜，　　猶如秋月之明凈， 　　修集大慈心平等，　　是名寶炬陀羅尼。 　　其心無有諸覺觀，　　悉得遠離於二見， 　　亦非有想非無想，　　是名寶炬陀羅尼。 　　具足成就念意慧，　　能入無上大法門， 　　清凈無垢如虛空，　　是名寶炬陀羅尼。 　　遠離三種塵勞垢，　　成就三種清凈慧， 　　已於三有得解脫，　　是名寶炬陀羅尼。 　　能悉破壞貪恚癡，　　亦得遠離煩惱濁， 　　除滅無明諸邪闇，　　是名寶炬陀羅

【現代漢語翻譯】 現代漢語譯本 厭惡和悔恨生死輪迴，這被稱為從戒律中生起的戒；修習三昧（samadhi，專注）和智慧，這被稱為從心中生起的戒；修習和積累智慧，獲得大智慧，這被稱為從智慧中生起的戒。 當時，大眾中有一位菩薩，名叫光頂（Guangding），他從座位上站起來，頭面頂禮佛足，然後右繞佛三圈以示恭敬，長跪合掌，對佛說：『世尊！您所說的陀羅尼（dharani，總持），什麼是陀羅尼呢？菩薩住在什麼樣的陀羅尼中，能夠憶持一切諸佛的名號，併爲眾生分別解說呢？』佛說：『善男子！有一種陀羅尼，名叫寶炬（Baoju），菩薩住在這種陀羅尼中，能夠憶持一切諸佛的名號，併爲眾生分別解說，隨順眾生不同的語言。』光頂菩薩又對佛說：『唯愿世尊詳細地為我們解說，我們聽了之後應當修持。』佛說：『好啊，好啊！善男子！專心諦聽，我將為你們分別解說。』 當時，世尊即說偈頌： 『遠離一切煩惱，清凈無垢如同真實，其心能夠產生大光明，這被稱為寶炬陀羅尼。 身口意三業都寂靜，如同秋月般明凈，修習大慈心平等對待一切，這被稱為寶炬陀羅尼。 心中沒有各種覺觀，完全遠離有和無的二見，既非有想也非無想，這被稱為寶炬陀羅尼。 具足成就念、意、慧，能夠進入無上大法門，清凈無垢如同虛空，這被稱為寶炬陀羅尼。 遠離三種塵勞垢，成就三種清凈智慧，已經從三有（欲有、色有、無色有）中解脫，這被稱為寶炬陀羅尼。 能夠完全破除貪、嗔、癡，也能夠遠離煩惱的污濁，消除無明和各種邪惡的黑暗，這被稱為寶炬陀羅尼。』

【English Translation】 English version Disgust and remorse for the cycle of birth and death is called the precept arising from precepts; cultivating samadhi (concentration) and wisdom is called the precept arising from the mind; cultivating and accumulating wisdom, and attaining great wisdom, is called the precept arising from wisdom. At that time, there was a Bodhisattva in the assembly named Guangding (Light Peak), who rose from his seat, bowed his head to the Buddha's feet, then circumambulated the Buddha three times to show respect, knelt with his palms together, and said to the Buddha: 'World Honored One! What is the dharani (total retention) that you speak of? In what kind of dharani does a Bodhisattva dwell, that he can remember all the names of the Buddhas and explain them to sentient beings?' The Buddha said: 'Good man! There is a dharani called Baoju (Jewel Torch). A Bodhisattva who dwells in this dharani can remember all the names of the Buddhas and explain them to sentient beings, according to their various languages.' Bodhisattva Guangding again said to the Buddha: 'May the World Honored One explain it in detail for us, so that we may practice it after hearing it.' The Buddha said: 'Good, good! Good man! Listen attentively with a focused mind, and I will explain it to you in detail.' At that time, the World Honored One spoke the following verses: 'Far away from all afflictions, pure and immaculate like reality, the mind that can produce great light, this is called the Baoju Dharani. The three karmas of body, speech, and mind are all tranquil, as clear as the autumn moon, cultivating great compassion and treating all equally, this is called the Baoju Dharani. The mind has no perceptions or discriminations, completely free from the two views of existence and non-existence, neither with thought nor without thought, this is called the Baoju Dharani. Fully accomplished in mindfulness, intention, and wisdom, able to enter the supreme Dharma gate, pure and immaculate like space, this is called the Baoju Dharani. Far away from the three defilements of the world, accomplishing the three pure wisdoms, having been liberated from the three realms of existence (desire realm, form realm, formless realm), this is called the Baoju Dharani. Able to completely destroy greed, hatred, and delusion, also able to be free from the turbidity of afflictions, eliminating ignorance and all evil darkness, this is called the Baoju Dharani.'

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尼。 　　眾生音聲上中下，　　一切悉能了了知， 　　能隨眾生意說法，　　是名寶炬陀羅尼。 　　具足甚深無量義，　　亦復具足諸字句， 　　遠離於我及我所，　　是名寶炬陀羅尼。 　　具足成就四依法，　　亦復具四無礙智， 　　其心常在於四禪，　　是名寶炬陀羅尼。 　　能廣分別第一義，　　具足而得四梵行， 　　修集具足五神通，　　是名寶炬陀羅尼。 　　受持專憶四念處，　　精進獲得四正勤， 　　莊嚴成就四如意，　　是名寶炬陀羅尼。 　　成就五根及五力，　　一切邪風不能動， 　　修集無上七覺分，　　是名寶炬陀羅尼。 　　成就定慧二翅翼，　　游翔平坦八正路， 　　趣向無上智解脫，　　是名寶炬陀羅尼。 　　能踐菩薩之道地，　　及住無上真解脫， 　　永斷一切煩惱習，　　是名寶炬陀羅尼。 　　能作無量大光明，　　猶如世間之日月， 　　能凈三種清凈眼，　　是名寶炬陀羅尼。 　　能凈一切諸煩惱，　　亦得遠離諸魔業， 　　觀察五陰味過咎，　　是名寶炬陀羅尼。 　　善知調伏諸眾生，　　永離六根之因緣， 　　為眾說法令得念，　　是名寶炬陀羅尼。 　　住于如是陀羅尼，　　能到十方佛世界， 　　見佛至心聽受法，　　亦能

【現代漢語翻譯】 現代漢語譯本 能完全瞭解眾生音聲的高、中、低， 能隨眾生的意願說法，這稱為寶炬陀羅尼（Ratna-ketu-dhāraṇī，一種能發出智慧之光的咒語）。 具足甚深無量的意義，也具足各種文字和語句， 遠離對『我』和『我所』的執著，這稱為寶炬陀羅尼。 具足成就四依法（catuḥ-pratisaraṇa，四種依靠的原則），也具足四無礙智（catuḥ-pratisaṃvidā，四種無礙的智慧）， 其心常處於四禪（catvāri dhyānāni，四種禪定狀態），這稱為寶炬陀羅尼。 能廣泛地分辨第一義諦（paramārtha-satya，最高的真理），具足而獲得四梵行（catvāri brahma-vihārāḥ，四種崇高的生活方式）， 修習並具足五神通（pañcābhijñāḥ，五種超自然能力），這稱為寶炬陀羅尼。 受持並專注憶念四念處（catvāri smṛtyupasthānāni，四種正念的修行），精進地獲得四正勤（catvāri samyakprahāṇāni，四種正確的努力）， 莊嚴地成就四如意足（catvāra ṛddhipādāḥ，四種實現願望的基礎），這稱為寶炬陀羅尼。 成就五根（pañcendriyāṇi，五種控制能力）和五力（pañca balāni，五種力量），一切邪惡的風都不能動搖， 修習無上的七覺支（sapta bodhyaṅgāni，七種覺悟的因素），這稱為寶炬陀羅尼。 成就定（samādhi，專注）和慧（prajñā，智慧）兩種翅膀，在平坦的八正道（āryāṣṭāṅgamārga，八種正確的道路）上翱翔， 趨向無上的智慧解脫（vimukti，從束縛中解脫），這稱為寶炬陀羅尼。 能實踐菩薩（bodhisattva，追求覺悟的修行者）的道地，並安住于無上的真正解脫， 永遠斷除一切煩惱的習氣，這稱為寶炬陀羅尼。 能發出無量的大光明，猶如世間的太陽和月亮， 能凈化三種清凈的眼睛（三種智慧之眼），這稱為寶炬陀羅尼。 能凈化一切煩惱，也能遠離各種魔的干擾， 觀察五蘊（pañca skandhāḥ，構成個體的五種要素）的樂味、過患和缺失，這稱為寶炬陀羅尼。 善於調伏各種眾生，永遠脫離六根（ṣaḍindriyāṇi，六種感官）的因緣， 為眾生說法，使他們獲得正念，這稱為寶炬陀羅尼。 安住于這樣的陀羅尼，能到達十方佛的世界， 見到佛時，至誠地聽受佛法，也能

【English Translation】 English version Being able to fully understand the high, medium, and low sounds of all beings, Being able to preach according to the wishes of beings, this is called Ratna-ketu-dhāraṇī (a mantra that emits the light of wisdom). Possessing profound and immeasurable meanings, and also possessing various words and sentences, Being free from attachment to 'self' and 'what belongs to self', this is called Ratna-ketu-dhāraṇī. Possessing and accomplishing the four reliances (catuḥ-pratisaraṇa, four principles of reliance), and also possessing the four unobstructed wisdoms (catuḥ-pratisaṃvidā, four unobstructed wisdoms), One's mind is always in the four dhyānas (catvāri dhyānāni, four states of meditation), this is called Ratna-ketu-dhāraṇī. Being able to widely distinguish the ultimate truth (paramārtha-satya, the highest truth), possessing and attaining the four sublime abodes (catvāri brahma-vihārāḥ, four noble ways of living), Cultivating and possessing the five supernormal powers (pañcābhijñāḥ, five supernatural abilities), this is called Ratna-ketu-dhāraṇī. Upholding and focusing on the four foundations of mindfulness (catvāri smṛtyupasthānāni, four practices of mindfulness), diligently attaining the four right efforts (catvāri samyakprahāṇāni, four correct efforts), Solemnly accomplishing the four bases of psychic power (catvāra ṛddhipādāḥ, four foundations for fulfilling wishes), this is called Ratna-ketu-dhāraṇī. Accomplishing the five faculties (pañcendriyāṇi, five controlling abilities) and the five powers (pañca balāni, five powers), all evil winds cannot shake it, Cultivating the supreme seven factors of enlightenment (sapta bodhyaṅgāni, seven factors of awakening), this is called Ratna-ketu-dhāraṇī. Accomplishing the two wings of concentration (samādhi, focus) and wisdom (prajñā, wisdom), soaring on the flat eightfold path (āryāṣṭāṅgamārga, eight correct paths), Moving towards the supreme wisdom liberation (vimukti, liberation from bondage), this is called Ratna-ketu-dhāraṇī. Being able to practice the path of a bodhisattva (bodhisattva, a practitioner seeking enlightenment), and abiding in the supreme true liberation, Eternally cutting off all the habits of afflictions, this is called Ratna-ketu-dhāraṇī. Being able to emit immeasurable great light, like the sun and moon in the world, Being able to purify the three pure eyes (three eyes of wisdom), this is called Ratna-ketu-dhāraṇī. Being able to purify all afflictions, and also being able to stay away from the disturbances of various demons, Observing the pleasantness, faults, and shortcomings of the five aggregates (pañca skandhāḥ, five elements that constitute an individual), this is called Ratna-ketu-dhāraṇī. Being good at taming various beings, forever free from the causes and conditions of the six senses (ṣaḍindriyāṇi, six senses), Preaching the Dharma to beings, enabling them to attain mindfulness, this is called Ratna-ketu-dhāraṇī. Abiding in such a dhāraṇī, one can reach the Buddha worlds of the ten directions, When seeing the Buddha, sincerely listening to the Dharma, and also being able to

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廣說如是法； 　　既聞法已至心持，　　能為眾生說字義， 　　以大念力因緣故，　　能解諸佛微妙語； 　　能說無常苦無我，　　諸法悉從緣得果， 　　了了觀察諸法界，　　是名寶炬陀羅尼。 　　成就樂說無礙智，　　三明三慧亦如是， 　　若有住是總持者，　　乃能得八解脫義。 　　佛說無量陀羅尼，　　悉來攝在此持中， 　　若得如是陀羅尼，　　是名成就無量持。 　　若入無量諸禪定，　　及得無量諸神通， 　　皆由如是總持力，　　是故名為持中王。 　　如四大海無障礙，　　一切河泉皆投之， 　　諸法眾流亦如是，　　皆悉歸趣是持海。 　　得身無邊意無盡，　　能廣分別說法界， 　　成就無量功德者，　　乃能獲是陀羅尼。 　　若得如是微妙持，　　即得三十二相好， 　　其色殊勝上種性，　　多饒財寶得自在， 　　于諸有中得無生，　　能廣分別諸法義， 　　安住不動不退地，　　皆由得是陀羅尼。 　　菩薩若欲修菩提，　　當修如是陀羅尼， 　　得是持已修道易，　　能演說法調眾生， 　　于無量劫說法時，　　字義二法不可盡， 　　能凈眾生諸煩惱，　　以得如是陀羅尼。 　　能轉無上正法輪，　　能令眾生脫眾苦， 　　能進眾生無上道，

【現代漢語翻譯】 現代漢語譯本 廣泛宣說這樣的佛法； 聽聞佛法后，以至誠之心受持，能為眾生解說文字的含義， 憑藉強大的念力因緣，能夠理解諸佛微妙的語言； 能夠宣說無常、苦、無我，一切法都從因緣而得結果， 明瞭地觀察諸法界，這稱為寶炬陀羅尼（一種總持法門）。 成就善於演說、沒有障礙的智慧，三明（宿命明、天眼明、漏盡明）和三慧（聞慧、思慧、修慧）也是如此， 如果有人安住于這種總持，就能獲得八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫）的意義。 佛所說的無量陀羅尼，都包含在這個總持之中， 如果得到這樣的陀羅尼，就稱為成就無量的總持。 如果進入無量的禪定，以及獲得無量的神通， 都是由於這種總持的力量，所以稱為總持之王。 如同四大海沒有障礙，一切河流泉水都流入其中， 諸法的眾流也是如此，都歸向這個總持之海。 獲得身體無邊、意念無盡，能夠廣泛分別解說法界， 成就無量功德的人，才能獲得這個陀羅尼。 如果得到這樣微妙的總持，就能獲得三十二種大丈夫相好， 其容貌殊勝，屬於高貴的種姓，多有財富，獲得自在， 在諸有（欲有、色有、無色有）中獲得無生（不生不滅的境界），能夠廣泛分別諸法的意義， 安住于不動不退轉的地位，都是由於得到這個陀羅尼。 菩薩如果想要修習菩提（覺悟），應當修習這樣的陀羅尼， 得到這個總持后，修道就容易了，能夠演說佛法調伏眾生， 在無量劫說法的時候，文字和意義兩種法都不可窮盡， 能夠凈化眾生的各種煩惱，因為得到了這樣的陀羅尼。 能夠轉動無上正法輪，能夠使眾生脫離各種痛苦， 能夠引導眾生走向無上的菩提之道，

【English Translation】 English version Extensively expound such Dharma; Having heard the Dharma, uphold it with utmost sincerity, able to explain the meaning of words to sentient beings, Through the power of great mindfulness, able to understand the subtle language of all Buddhas; Able to proclaim impermanence, suffering, and non-self, all dharmas arise from conditions and attain results, Clearly observing all realms of dharmas, this is called the Jewel Torch Dharani (a kind of total retention method). Achieving eloquence and unobstructed wisdom, the three insights (knowledge of past lives, divine eye, and extinction of outflows) and three wisdoms (wisdom from learning, wisdom from thinking, and wisdom from practice) are also like this, If one dwells in this total retention, one can attain the meaning of the eight liberations (liberation by contemplating external forms while having internal form-perception, liberation by contemplating external forms while having no internal form-perception, liberation by realizing and abiding in the purity of the body, liberation of the sphere of infinite space, liberation of the sphere of infinite consciousness, liberation of the sphere of nothingness, liberation of the sphere of neither perception nor non-perception, and liberation of the cessation of perception and feeling). The immeasurable dharanis spoken by the Buddha are all contained within this total retention, If one obtains such a dharani, it is called achieving immeasurable total retention. If one enters immeasurable samadhi and attains immeasurable supernatural powers, It is all due to the power of this total retention, therefore it is called the king of total retention. Just as the four great oceans are without obstruction, and all rivers and springs flow into them, So too are the streams of all dharmas, all returning to this ocean of total retention. Obtaining a boundless body and inexhaustible mind, able to extensively differentiate and explain the realm of dharmas, One who achieves immeasurable merits can obtain this dharani. If one obtains such a subtle total retention, one will obtain the thirty-two marks of a great man, Their appearance is superior, belonging to a noble lineage, with abundant wealth, and attaining freedom, In all existences (desire realm, form realm, formless realm), one attains no-birth (the state of non-arising and non-ceasing), able to extensively differentiate the meaning of all dharmas, Abiding in the immovable and non-retrogressing stage, all are due to obtaining this dharani. If a Bodhisattva wishes to cultivate Bodhi (enlightenment), they should cultivate such a dharani, Having obtained this total retention, the path of cultivation becomes easy, able to expound the Dharma and tame sentient beings, When expounding the Dharma for immeasurable kalpas, the two dharmas of words and meanings are inexhaustible, Able to purify all the afflictions of sentient beings, because they have obtained such a dharani. Able to turn the unsurpassed wheel of the Dharma, able to liberate sentient beings from all suffering, Able to guide sentient beings towards the unsurpassed path of Bodhi,

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以得如是陀羅尼。 　　若有眾生千萬口，　　一口而有千萬舌， 　　不能宣說成持者，　　所得無量之功德。』

「善男子！爾時凈光明佛說是法時，光頂菩薩及與三萬二千菩薩悉皆獲得是陀羅尼。善男子！汝知爾時光頂菩薩，豈異人乎？即汝身是。是故汝今能廣分別是陀羅尼，是大眾中得是持者汝最第一。」

爾時，會中有一菩薩名曰慧聚，白佛言：「世尊！云何菩薩得寶炬陀羅尼，得已不失，能以此法調伏眾生？」

「善男子！若有菩薩安住慧根造作慧業，如是菩薩能得是持，得已不失，能以此法調伏眾生。」

慧聚菩薩復作是言：「善哉！世尊！唯愿演說。云何慧根？云何慧業？」

佛言：「善哉，善哉！善男子！至心諦聽，吾當為汝分別解說。善男子！若有善男子、善女人未聞智慧而得聞之是名為根，聞已廣說名之為業。始觀諸法名之為根，觀已廣說名之為業。初觀善根名之為根，轉以化人名之為業。觀不放逸名之為根，轉以化人名之為業。調伏自心名之為根，調伏他心名之為業。住于寂靜名之為根，凈身口意名之為業。知於一乘名之為根，為眾生說名之為業。

「修奢摩他名之為根，具三種慧名之為業。修三解脫名之為根，證得三慧名之為業。修四念處名之

【現代漢語翻譯】 現代漢語譯本 『如果能獲得這樣的陀羅尼（總持法門）， 即使有眾生擁有千萬張口，每張口又有千萬條舌頭， 也無法完全宣說受持此陀羅尼者所獲得的無量功德。』

『善男子！當時，凈光明佛在宣說此法時，光頂菩薩以及三萬二千位菩薩都獲得了這個陀羅尼。善男子！你知道當時的光頂菩薩是誰嗎？他就是你自身。因此，你現在能夠廣泛地分別解說這個陀羅尼，在大眾中，你是受持此陀羅尼的第一人。』

當時，會中有一位菩薩名叫慧聚，他向佛陀請示道：『世尊！菩薩如何才能獲得寶炬陀羅尼，獲得后又不會失去，並且能夠用此法調伏眾生呢？』

『善男子！如果菩薩安住于智慧之根，並造作智慧之業，這樣的菩薩就能獲得此陀羅尼，獲得后不會失去，並且能夠用此法調伏眾生。』

慧聚菩薩又說道：『太好了！世尊！請您為我們詳細解說。什麼是智慧之根？什麼是智慧之業？』

佛陀說：『好啊，好啊！善男子！專心諦聽，我將為你們分別解說。善男子！如果善男子、善女人未曾聽聞智慧而得以聽聞，這稱為根；聽聞后廣為宣說，這稱為業。最初觀察諸法，這稱為根；觀察后廣為宣說，這稱為業。最初觀察善根，這稱為根；轉而教化他人，這稱為業。觀察不放逸，這稱為根；轉而教化他人，這稱為業。調伏自己的心，這稱為根；調伏他人的心，這稱為業。安住于寂靜，這稱為根；凈化身口意，這稱為業。了知一乘（唯一佛乘），這稱為根；為眾生宣說，這稱為業。

『修習奢摩他（止），這稱為根；具足三種智慧，這稱為業。修習三解脫門，這稱為根；證得三慧，這稱為業。修習四念處，這稱為根；'

【English Translation】 English version 'Having obtained such a Dharani (a mnemonic device, a summary of teachings).' 'If there are sentient beings with millions of mouths, and each mouth has millions of tongues,' 'They could not fully proclaim the immeasurable merits obtained by those who uphold it.'

'Good man! At that time, when Buddha Pure Light was expounding this Dharma, Bodhisattva Light Top and thirty-two thousand Bodhisattvas all obtained this Dharani. Good man! Do you know who Bodhisattva Light Top was at that time? It was you yourself. Therefore, you are now able to widely explain this Dharani, and among the assembly, you are the foremost in upholding it.'

At that time, there was a Bodhisattva in the assembly named Wisdom Gathering, who asked the Buddha: 'World Honored One! How can a Bodhisattva obtain the Jewel Torch Dharani, and having obtained it, not lose it, and be able to use this Dharma to subdue sentient beings?'

'Good man! If a Bodhisattva dwells in the root of wisdom and engages in the activities of wisdom, such a Bodhisattva can obtain this Dharani, and having obtained it, will not lose it, and can use this Dharma to subdue sentient beings.'

Bodhisattva Wisdom Gathering further said: 'Excellent! World Honored One! Please explain in detail. What is the root of wisdom? What are the activities of wisdom?'

The Buddha said: 'Good, good! Good man! Listen attentively, and I will explain it to you in detail. Good man! If a good man or good woman has not heard of wisdom and then hears of it, this is called the root; having heard it, widely proclaiming it is called the activity. Initially observing all dharmas, this is called the root; having observed them, widely proclaiming them is called the activity. Initially observing good roots, this is called the root; transforming and teaching others, this is called the activity. Observing non-negligence, this is called the root; transforming and teaching others, this is called the activity. Subduing one's own mind, this is called the root; subduing the minds of others, this is called the activity. Dwelling in tranquility, this is called the root; purifying body, speech, and mind, this is called the activity. Knowing the One Vehicle (the single path to Buddhahood), this is called the root; proclaiming it to sentient beings, this is called the activity.'

'Practicing Samatha (calm abiding), this is called the root; possessing the three kinds of wisdom, this is called the activity. Practicing the three doors of liberation, this is called the root; attaining the three wisdoms, this is called the activity. Practicing the four foundations of mindfulness, this is called the root;'

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為根，不念于念名之為業。修四正勤名之為根，離煩惱性名之為業。修四如意名之為根，知無如意名之為業。修集信心名之為根，放舍一切名之為業。修無所畏名之為根，能廣說之名之為業。修集三昧名之為根，知定次第名之為業。修集智慧名之為根，知一切法名之為業。

「莊嚴菩提名之為根，得菩提時名之為業。證苦習道名之為根，證盡滅時名之為業。不依不了義名之為根，依了義經名之為業。初聽受法名之為根，依止其義名之為業。不依於人名之為根，依止於法名之為業。見法無常名之為根，法無生滅名之為業。知諸法苦名之為根，知法無作名之為業。知法無我名之為根，知法性凈名之為業。知涅槃凈名之為根，知法本凈名之為業。聞義不畏名之為根，依止於義名之為業。聞真不怖名之為根，依止真法是名為業。知字不畏名之為根，知已樂說名之為業。

「聞說如來無礙智力，不生怖畏名之為根，依止如來無礙智力名之為業。生法二緣名之為根，無緣之慈名之為業。憐愍眾生名之為根，能為壞苦名之為業。思善得喜名之為根，心不著法名之為業。無愛恚舍名之為根，無一無二名之為業。唸佛名根，念於法身名之為業。念法名根，知法性凈名之為業。念僧名根，知僧無為名之為業。念戒名根，知無持

【現代漢語翻譯】 現代漢語譯本 以不執著于念頭為根本，將不執著于念頭視為修行之業。修習四正勤為根本，將遠離煩惱的本性視為修行之業。修習四如意足為根本，將了知沒有如意視為修行之業。修集信心為根本，將放下一切視為修行之業。修習無所畏懼為根本，將能夠廣泛宣說佛法視為修行之業。修集三昧為根本，將了知禪定的次第視為修行之業。修集智慧為根本，將了知一切法視為修行之業。 以莊嚴菩提（覺悟）為根本，將證得菩提之時視為修行之業。以證悟苦、集、道（苦的根源、滅苦之道）為根本，將證悟滅（苦的止息）之時視為修行之業。以不依賴不了義（不究竟的教義）為根本，將依賴了義經（究竟的教義）視為修行之業。以初次聽聞佛法為根本，將依止佛法的義理視為修行之業。以不依賴於人為根本，將依止於佛法為修行之業。以見到法是無常為根本，將法無生滅視為修行之業。以了知諸法是苦為根本，將了知法無造作視為修行之業。以了知法無我為根本，將了知法性清凈視為修行之業。以了知涅槃清凈為根本，將了知法本性清凈視為修行之業。以聽聞佛法義理而不畏懼為根本，將依止佛法義理視為修行之業。以聽聞真理而不恐懼為根本，將依止真理視為修行之業。以了知文字而不畏懼為根本，將了知后樂於宣說視為修行之業。 以聽聞如來（佛）的無礙智力而不生恐懼為根本，將依止如來的無礙智力視為修行之業。以生起法和因緣二者為根本，將無緣大慈（無條件的慈悲）視為修行之業。以憐憫眾生為根本，將能夠為眾生破除痛苦視為修行之業。以思惟善法而生歡喜為根本，將內心不執著於法視為修行之業。以無愛、無嗔、無舍為根本，將無一無二（平等）視為修行之業。以唸佛為根本，將唸佛的法身（佛的真身）視為修行之業。以念法為根本，將了知法性清凈視為修行之業。以念僧為根本，將了知僧是無為（不造作）視為修行之業。以念戒為根本，將了知無持（不執著于持戒）視為修行之業。

【English Translation】 English version Not being attached to thoughts is the root, and regarding non-attachment to thoughts as the practice. Cultivating the Four Right Exertions is the root, and regarding the nature of being free from afflictions as the practice. Cultivating the Four Bases of Power is the root, and regarding knowing there is no wish fulfillment as the practice. Cultivating faith is the root, and regarding letting go of everything as the practice. Cultivating fearlessness is the root, and regarding being able to widely expound the Dharma as the practice. Cultivating Samadhi is the root, and regarding knowing the order of meditation as the practice. Cultivating wisdom is the root, and regarding knowing all dharmas as the practice. Adorning Bodhi (enlightenment) is the root, and regarding the time of attaining Bodhi as the practice. Realizing suffering, its origin, and the path is the root, and regarding the time of realizing cessation (of suffering) as the practice. Not relying on provisional teachings is the root, and relying on definitive sutras is the practice. Initially hearing the Dharma is the root, and relying on its meaning is the practice. Not relying on persons is the root, and relying on the Dharma is the practice. Seeing that dharmas are impermanent is the root, and regarding dharmas as having no arising or ceasing is the practice. Knowing that all dharmas are suffering is the root, and knowing that dharmas are uncreated is the practice. Knowing that dharmas are without self is the root, and knowing that the nature of dharmas is pure is the practice. Knowing that Nirvana is pure is the root, and knowing that the original nature of dharmas is pure is the practice. Hearing the meaning of the Dharma without fear is the root, and relying on the meaning of the Dharma is the practice. Hearing the truth without fear is the root, and relying on the true Dharma is the practice. Knowing the letters without fear is the root, and knowing and then joyfully speaking is the practice. Hearing that the Tathagata (Buddha) has unobstructed wisdom and power without fear is the root, and relying on the Tathagata's unobstructed wisdom and power is the practice. The arising of both Dharma and conditions is the root, and unconditional compassion is the practice. Having compassion for sentient beings is the root, and being able to destroy suffering for sentient beings is the practice. Thinking of good and gaining joy is the root, and the mind not being attached to dharmas is the practice. Having no love, hatred, or indifference is the root, and having no one or two (equality) is the practice. Mindfulness of the Buddha is the root, and mindfulness of the Dharmakaya (Buddha's true body) is the practice. Mindfulness of the Dharma is the root, and knowing that the nature of the Dharma is pure is the practice. Mindfulness of the Sangha is the root, and knowing that the Sangha is unconditioned is the practice. Mindfulness of precepts is the root, and knowing there is no holding (not being attached to keeping precepts) is the practice.

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者名之為業。念施名根，能捨煩惱名之為業。念天名根，獲得凈天名之為業。聞已思惟名之為根，不著世間名之為業。知本無今作名之為根，無作無受名之為業。知于涅槃名之為根，得大解脫名之為業。自利名根，自利利他名之為業。

「受持八萬四千法聚名之為根，通達其義名之為業。能演說法名之為根，解無明等名之為業。勸諸眾生於菩提道名之為根，勸修智慧方便不退名之為業。不畏諸有名之為根，愿生諸有名之為業。從聞得忍名之為根，思惟得者名之為業。隨意得忍名之為根，因不生得名之為業。餘一生在名之為根，最後邊身名之為業。坐菩提樹名之為根，了知諸法名之為業。」

說是慧根、慧業之時，一切十方諸佛世界，及此寶坊六種震動。爾時，慧聚菩薩摩訶薩白佛言：「世尊！何因緣故，十方世界及此虛空七寶坊庭如是震動？」

「善男子！是慧根、慧業，亦是過去諸佛所說，是故此地為大震動。」

爾時，具足四無礙智菩薩白佛言：「世尊！何因緣故，慧聚菩薩名之為聚？」

佛言：「善男子！過去無量阿僧祇劫有佛出世，號功德藏如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。土名善生，劫名無垢，其土眾生一切純善。爾時，

【現代漢語翻譯】 現代漢語譯本：

『執著于念頭被稱為業。念施（佈施）被稱為根，能夠捨棄煩惱被稱為業。念天（天道）被稱為根，獲得清凈的天道被稱為業。聽聞后思考被稱為根，不執著於世間被稱為業。知道本來沒有現在才產生被稱為根，無造作無接受被稱為業。知道關於涅槃（佛教的最高境界）被稱為根，獲得大解脫被稱為業。自利（自己得益）被稱為根，自利利他（自己得益也使他人得益）被稱為業。

『受持八萬四千法聚（佛法的總稱）被稱為根，通達其義被稱為業。能夠演說佛法被稱為根，解脫無明（對真理的無知）等被稱為業。勸導眾生走上菩提道（覺悟之道）被稱為根，勸導修行智慧方便而不退轉被稱為業。不畏懼諸有（三界輪迴）被稱為根，願意生於諸有被稱為業。從聽聞中獲得忍（對真理的接受）被稱為根，通過思考獲得忍被稱為業。隨意獲得忍被稱為根，因為不生而獲得忍被稱為業。還剩一生被稱為根，最後一次受生被稱為業。坐在菩提樹下被稱為根，了知諸法（一切事物）被稱為業。』

當講述慧根、慧業的時候，一切十方諸佛世界，以及這個寶坊都發生了六種震動。當時，慧聚菩薩摩訶薩（大菩薩）對佛說：『世尊！是什麼因緣，使得十方世界以及這個虛空七寶坊庭如此震動？』

『善男子！這是慧根、慧業，也是過去諸佛所說的，所以此地發生大震動。』

當時，具足四無礙智（四種無礙的智慧）的菩薩對佛說：『世尊！是什麼因緣，慧聚菩薩被稱為聚？』

佛說：『善男子！過去無量阿僧祇劫（極長的時間單位）有佛出世，號功德藏如來（佛的稱號）、應（應供）、正遍知（完全的覺悟）、明行足（智慧和行為都圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（調伏眾生的人）、天人師（天人和人類的導師）、佛、世尊。國土名為善生，劫名為無垢，那裡的眾生一切純善。當時，

【English Translation】 English version:

'Clinging to thoughts is called karma. Mindfulness of giving is called a root, and being able to relinquish afflictions is called karma. Mindfulness of the heavens is called a root, and attaining pure heavens is called karma. Hearing and then contemplating is called a root, and not being attached to the world is called karma. Knowing that what was originally non-existent now exists is called a root, and non-creation and non-reception is called karma. Knowing about Nirvana (the highest state in Buddhism) is called a root, and attaining great liberation is called karma. Self-benefit is called a root, and benefiting oneself and others is called karma.

'Upholding the eighty-four thousand collections of Dharma (Buddhist teachings) is called a root, and understanding their meaning is called karma. Being able to expound the Dharma is called a root, and liberating from ignorance (ignorance of the truth) etc. is called karma. Encouraging sentient beings to embark on the Bodhi path (path to enlightenment) is called a root, and encouraging the practice of wisdom and skillful means without regression is called karma. Not fearing the various existences (the cycle of rebirth) is called a root, and wishing to be born in the various existences is called karma. Gaining forbearance (acceptance of the truth) from hearing is called a root, and gaining forbearance through contemplation is called karma. Gaining forbearance at will is called a root, and gaining forbearance because of non-arising is called karma. Having one life remaining is called a root, and the final birth is called karma. Sitting under the Bodhi tree is called a root, and understanding all dharmas (all things) is called karma.'

When the root of wisdom and the karma of wisdom were being discussed, all the Buddha worlds in the ten directions, as well as this precious pavilion, shook in six ways. At that time, Bodhisattva Mahasattva (great Bodhisattva) Huiju said to the Buddha, 'World Honored One! What is the cause and condition that the worlds in the ten directions and this seven-jeweled pavilion in space are shaking so much?'

'Good man! This is the root of wisdom and the karma of wisdom, and it is also what the Buddhas of the past have spoken, therefore this place is greatly shaken.'

At that time, a Bodhisattva who possessed the four unobstructed wisdoms (four kinds of unobstructed wisdom) said to the Buddha, 'World Honored One! What is the cause and condition that Bodhisattva Huiju is called a gathering?'

The Buddha said, 'Good man! In the past, immeasurable asamkhya kalpas (extremely long units of time) ago, a Buddha appeared in the world, named Merit Treasury Tathagata (title of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastadeva-manushyanam (teacher of gods and humans), Buddha, Bhagavan (World Honored One). The land was named Good Birth, the kalpa was named Immaculate, and all the beings there were purely good. At that time,

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佛有三萬二千大菩薩眾，八萬四千聲聞大眾。爾時，世尊欲試菩薩，以百億事問諸菩薩：『諸善男子！於是眾中誰能解說如是等義？』其中有言：『我當思惟，經一月日乃能解之。』或復有言：『我過半月。』復有言曰：『我過七日。』或言：『我過一日、一夜乃能解之。』爾時，眾中有一菩薩名曰念意，白佛言：『世尊！我今不起此坐能解是義。』爾時，菩薩于大眾中師子吼已，其地即時六種震動放大光明，勸諸地神乃至阿迦尼吒諸天，一切悉來詣如來所。爾時大眾所坐之處，縱廣滿足百萬由旬，念意菩薩見諸大眾悉以集會，以神通力、智慧念力、陀羅尼力、四無礙力、無所畏力、佛神力故，於是百億一一事中解百億義，不豫思惟無有停滯。說是義已，是大眾中六萬眾生髮阿耨多羅三藐三菩提心，四萬眾生得無生忍，從地神諸天乃至阿迦尼吒天，一切悉聞說法之聲。

「善男子！汝知爾時念意菩薩豈異人乎？即慧聚是。以是因緣名為慧聚。」

爾時，世尊即說頌曰：

「聞說法故名為根，　　演說法故名為業； 　思惟諸善名為根，　　解說深義名為業； 　如法而住名為根，　　隨意說法名為業； 　修奢摩他名為根，　　具三種慧名為業； 　四種念處名為根，　　四正勤法名為業； 　信等五

【現代漢語翻譯】 現代漢語譯本 佛陀有三萬二千位大菩薩，八萬四千位聲聞弟子。當時，世尊想要考驗菩薩們，就用一百億個問題問他們：『各位善男子！在這些人中，誰能解釋這些問題的含義？』其中有人說：『我需要思考一個月才能解答。』有人說：『我需要半個月。』還有人說：『我需要七天。』或者說：『我需要一天一夜才能解答。』當時，大眾中有一位菩薩名叫念意（意為『意念』），他向佛陀說：『世尊！我現在不用離開座位就能解答這些問題。』當時，這位菩薩在大眾中發出獅子吼，大地立刻發生六種震動，放出光明，勸請地神乃至阿迦尼吒（色界頂天）諸天，都來到如來所在之處。當時大眾所坐的地方，縱橫達到百萬由旬，念意菩薩看到所有大眾都已到齊，憑藉神通力、智慧念力、陀羅尼力（總持之力）、四無礙力（辯才無礙等四種能力）、無所畏力（無所畏懼的勇氣）、佛的神力，在一百億個問題中，每一個問題都解釋了一百億種含義，不需要預先思考，也沒有任何停頓。說完這些含義后，大眾中有六萬眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），四萬眾生獲得了無生忍（對法性不生不滅的領悟），從地神到阿迦尼吒天，一切眾生都聽到了說法之聲。 『善男子！你知道當時的念意菩薩難道是別人嗎？他就是慧聚（智慧的集合）。因為這個因緣，所以稱他為慧聚。』 當時，世尊就說了偈頌： 『聽聞佛法稱為根，演說佛法稱為業； 思惟諸善稱為根，解說深義稱為業； 如法安住稱為根，隨順意樂說法稱為業； 修習奢摩他（止）稱為根，具足三種智慧稱為業； 四種念處（身受心法）稱為根，四正勤法（已生惡令斷等）稱為業； 信等五根稱為根，五力稱為業；'

【English Translation】 English version The Buddha had thirty-two thousand great Bodhisattvas and eighty-four thousand Śrāvaka (hearer) disciples. At that time, the World Honored One, wishing to test the Bodhisattvas, asked them a hundred billion questions: 『Good men! Among this assembly, who can explain the meaning of these questions?』 Some said, 『I will need to contemplate for a month to understand.』 Others said, 『I will need half a month.』 Still others said, 『I will need seven days.』 Or, 『I will need a day and a night to understand.』 At that time, among the assembly, there was a Bodhisattva named Nianyi (meaning 『thought』), who said to the Buddha, 『World Honored One! I can explain these meanings without rising from my seat.』 At that time, this Bodhisattva roared like a lion in the assembly, and the earth immediately shook in six ways, emitting light, urging the earth gods and even the gods of Akaniṣṭha (the highest heaven in the realm of form) to come to where the Tathāgata was. At that time, the place where the assembly was seated extended for a million yojanas in length and breadth. Bodhisattva Nianyi, seeing that all the assembly had arrived, by the power of his supernatural abilities, the power of his wisdom, the power of his dhāraṇī (mantra), the power of his four unobstructed eloquences, the power of his fearlessness, and the power of the Buddha, explained a hundred billion meanings for each of the hundred billion questions, without prior thought and without any pause. After explaining these meanings, six hundred thousand beings in the assembly aroused the mind of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and forty thousand beings attained the tolerance of non-origination (understanding of the non-arising and non-ceasing nature of phenomena). From the earth gods to the gods of Akaniṣṭha, all beings heard the sound of the Dharma. 『Good men! Do you know if the Bodhisattva Nianyi at that time was someone different? He was none other than Huiju (a gathering of wisdom). Because of this cause and condition, he is called Huiju.』 At that time, the World Honored One spoke in verse: 『Hearing the Dharma is called a root, expounding the Dharma is called an action; Contemplating good is called a root, explaining profound meanings is called an action; Dwelling in accordance with the Dharma is called a root, speaking the Dharma according to one's inclination is called an action; Practicing Śamatha (calm abiding) is called a root, possessing the three wisdoms is called an action; The four foundations of mindfulness (body, feeling, mind, and phenomena) are called roots, the four right exertions (to prevent evil from arising, etc.) are called actions; The five roots of faith, etc., are called roots, the five powers are called actions;'

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根名為根，　　信等五力名為業； 　七菩提分名為根，　　八正道分名為業； 　不依止字名為根，　　依止於義名為業； 　不依於人名為根，　　依止於法名為業； 　不依不了名為根，　　依止了義名為業； 　不依于識名為根，　　依于智慧名為業； 　了知無作名為根，　　通達無生名為業； 　生法二慈名為根，　　無緣之慈名為業； 　無所畏懼名為根，　　能宣正法名為業； 　六思念處名為根，　　六念之義名為業； 　能自利益名為根，　　自利利他名為業； 　受持正法名為根，　　能為人說名為業； 　餘一生在名為根，　　最後邊身名為業； 　若菩薩心得不退，　　即解了知慧根業； 　能得無生之上忍，　　能開無上菩提門。」

爾時，陀羅尼自在王菩薩白佛言：「世尊！佛所說法不可思議，無上菩提亦不可思議。何以故？非字說故、非字攝故、如來所說無量無邊故、入無量無邊法門故、十二因緣深難解故、著二法者不能知故、利智之人漸漸知故、非是六情所知見故、亦非二乘智境界故。

「世尊！如是菩提悉是一切諸法之印，不可造作猶如虛空，非是屋宅離屋宅故。知一切行一切眾生所有因果，一切智慧廣大無邊，莊嚴一切無量善法，能為善法而作應器，能以神通顯

【現代漢語翻譯】 現代漢語譯本 根被稱為根，信等五力（五種力量：信力、精進力、念力、定力、慧力）被稱為業； 七菩提分（七種覺悟的因素：擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支、念覺支）被稱為根，八正道分（八種正確的道路：正見、正思惟、正語、正業、正命、正精進、正念、正定）被稱為業； 不依賴文字被稱為根，依賴於意義被稱為業； 不依賴於人被稱為根，依賴於法被稱為業； 不依賴於不了義（不究竟的教義）被稱為根，依賴於了義（究竟的教義）被稱為業； 不依賴於識（意識）被稱為根，依賴於智慧被稱為業； 了知無作（沒有造作）被稱為根，通達無生（沒有生起）被稱為業； 生法二慈（對眾生和法的兩種慈悲）被稱為根，無緣之慈（沒有條件的慈悲）被稱為業； 無所畏懼被稱為根，能宣說正法被稱為業； 六思念處（六種思念的處所：佛、法、僧、戒、施、天）被稱為根，六念之義（六種思念的意義）被稱為業； 能自我利益被稱為根，自利利他被稱為業； 受持正法被稱為根，能為他人宣說被稱為業； 餘一生在（還剩一生）被稱為根，最後邊身（最後一次的身體）被稱為業； 若菩薩心得不退轉，即能理解了知慧根和業； 能獲得無生法忍（對無生之法的忍可），能開啟無上菩提之門。」

那時，陀羅尼自在王菩薩對佛說：『世尊！佛所說的法不可思議，無上菩提也同樣不可思議。為什麼呢？因為它不是用文字來說明的，不是用文字所能包含的，如來所說的法是無量無邊的，能進入無量無邊的法門，十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）深奧難解，執著於二法（有和無）的人不能理解，只有智慧高的人才能逐漸理解，它不是六根（眼、耳、鼻、舌、身、意）所能感知到的，也不是二乘（聲聞乘和緣覺乘）的智慧所能達到的境界。』

『世尊！這樣的菩提是一切諸法的印記，不可造作，如同虛空一樣，它不是房屋，因為它離開了房屋的束縛。它知道一切行為和一切眾生所有的因果，一切智慧廣大無邊，莊嚴一切無量的善法，能成為善法的容器，能以神通顯現』

【English Translation】 English version The root is called the root, the five powers such as faith are called karma; The seven factors of enlightenment (seven factors of awakening: mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, and equanimity) are called the root, the eightfold path (eight aspects of the path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) is called karma; Not relying on words is called the root, relying on meaning is called karma; Not relying on people is called the root, relying on the Dharma is called karma; Not relying on the provisional (not ultimate teachings) is called the root, relying on the definitive (ultimate teachings) is called karma; Not relying on consciousness is called the root, relying on wisdom is called karma; Knowing non-action is called the root, understanding non-birth is called karma; The two kinds of compassion for beings and Dharma are called the root, unconditional compassion is called karma; Being fearless is called the root, being able to proclaim the true Dharma is called karma; The six objects of mindfulness (Buddha, Dharma, Sangha, precepts, generosity, and deities) are called the root, the meaning of the six mindfulnesses is called karma; Being able to benefit oneself is called the root, benefiting oneself and others is called karma; Upholding the true Dharma is called the root, being able to explain it to others is called karma; Having one life remaining is called the root, the last physical body is called karma; If a Bodhisattva's mind does not regress, then they understand the root of wisdom and karma; Being able to obtain the forbearance of non-birth, being able to open the door to unsurpassed Bodhi.』

At that time, the Bodhisattva Dharani-Svararaja said to the Buddha: 『World Honored One! The Dharma spoken by the Buddha is inconceivable, and unsurpassed Bodhi is also inconceivable. Why is that? Because it is not explained by words, it is not contained by words, the Dharma spoken by the Tathagata is immeasurable and boundless, it can enter immeasurable and boundless Dharma gates, the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death) are profound and difficult to understand, those who are attached to the two extremes (existence and non-existence) cannot understand, only those with great wisdom can gradually understand, it is not something that the six senses (eyes, ears, nose, tongue, body, and mind) can perceive, nor is it the realm of the wisdom of the two vehicles (Sravakas and Pratyekabuddhas).』

『World Honored One! Such Bodhi is the seal of all Dharmas, it cannot be created, it is like space, it is not a house, because it is free from the constraints of a house. It knows the causes and effects of all actions and all beings, all wisdom is vast and boundless, it adorns all immeasurable good Dharmas, it can become a vessel for good Dharmas, it can manifest through supernatural powers』

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示於人。住二道者示以無二，示一切佛平等無差，無字無義，不可宣說不可聽聞，能示眾生三寶正聚，及三脫門解脫三界，示三種慧金剛定因。住於一切諸佛正法，悉聞一切諸佛智慧，利一切眾亦能宣說一切諸佛。

「世尊！若有善男子、善女人，能作如是讚歎菩提所有功德，得聞如是方等經典，受持讀誦書寫演說，是名能報諸佛之恩。」

佛言：「如是，如是。善男子！如汝所說得無量功德。善男子！一切十方諸佛世界滿中七寶以獻如來。若有人能受持是經，書寫讀誦解說其義，所得福德無有差別。」

爾時，世尊告諸菩薩：「善男子！於此眾中誰能於我滅度之後，護持如是無上菩提，廣說是義令法久住？」

爾時，眾中有諸菩薩及諸天人各六萬億，同聲而言：「我等能于如來滅后，護持如是無上菩提，廣說是經令法久住，唯愿如來加之願力。」

爾時，世尊即說偈言：

「若我實同十方佛，　　永渡生死大苦海， 　如是功德無上法，　　應當久住無毀滅。 　若我無量世修慈，　　真實為于諸眾生， 　觀眾平等無有二，　　是故正法得久住。 　若我具足二莊嚴，　　無量世中利眾生， 　以是二法化眾生，　　是故正法得久住。 　若能破壞煩惱結，　　並及除滅諸邪見

【現代漢語翻譯】 現代漢語譯本 向人們展示。對於安住於二道（二元對立的修行方式）的人，展示無二（非二元對立）的真理；展示一切佛的平等無差別；真理無文字，無意義，不可言說，不可聽聞；能向眾生展示三寶（佛、法、僧）的正聚，以及三脫門（空門、無相門、無作門）以解脫三界（欲界、色界、無色界）；展示三種智慧（聞慧、思慧、修慧）和金剛定（堅固不壞的禪定）的因。安住於一切諸佛的正法，完全聽聞一切諸佛的智慧，利益一切眾生，也能宣說一切諸佛的教法。 『世尊！如果有善男子、善女人，能夠像這樣讚歎菩提（覺悟）的所有功德，聽聞到這樣的方等經典（大乘經典），受持、讀誦、書寫、演說，這就可以說是報答了諸佛的恩德。』 佛說：『是這樣的，是這樣的。善男子！正如你所說，能獲得無量的功德。善男子！如果用充滿十方諸佛世界的七寶來供養如來，如果有人能夠受持這部經典，書寫、讀誦、解說其中的意義，所獲得的福德是沒有任何差別的。』 這時，世尊告訴諸位菩薩：『善男子！在這些大眾中，誰能在我的滅度（涅槃）之後，護持這樣的無上菩提（最高的覺悟），廣泛宣說這部經典的意義，使佛法長久住世？』 這時，大眾中有諸位菩薩以及諸位天人，各有六萬億，他們同聲說道：『我們能夠在如來滅度之後，護持這樣的無上菩提，廣泛宣說這部經典，使佛法長久住世，只願如來加持我們的願力。』 這時，世尊就說了偈語： 『如果我確實與十方諸佛相同，永遠渡過生死的大苦海，這樣的功德無上的法，應當長久住世不毀滅。如果我無量世修習慈悲，真實地爲了所有的眾生，觀察眾生平等沒有差別，因此正法才能長久住世。如果我具足福德和智慧兩種莊嚴，在無量世中利益眾生，用這兩種方法教化眾生，因此正法才能長久住世。如果能夠破壞煩惱的束縛，並且消除各種邪見，

【English Translation】 English version Show it to people. To those who dwell in the two paths (dualistic practices), show the truth of non-duality; show the equality and non-difference of all Buddhas; the truth has no words, no meaning, cannot be spoken, cannot be heard; able to show sentient beings the true gathering of the Three Jewels (Buddha, Dharma, Sangha), and the three gates of liberation (emptiness, signlessness, non-action) to liberate from the three realms (desire realm, form realm, formless realm); show the causes of the three kinds of wisdom (hearing wisdom, thinking wisdom, practice wisdom) and the Vajra Samadhi (indestructible concentration). Abiding in the true Dharma of all Buddhas, fully hearing the wisdom of all Buddhas, benefiting all beings, and also able to proclaim the teachings of all Buddhas. 『World Honored One! If there are good men and good women who can praise the merits of Bodhi (enlightenment) in this way, hear such Vaipulya Sutras (Mahayana Sutras), uphold, recite, write, and expound them, this can be said to be repaying the kindness of all Buddhas.』 The Buddha said: 『It is so, it is so. Good man! As you have said, one can obtain immeasurable merit. Good man! If one were to offer the Tathagata with the seven treasures filling the worlds of the ten directions, if someone can uphold this sutra, write, recite, and explain its meaning, the merit obtained is no different.』 At that time, the World Honored One told the Bodhisattvas: 『Good men! Among this assembly, who can, after my Parinirvana (passing away), uphold such unsurpassed Bodhi (supreme enlightenment), widely expound the meaning of this sutra, and cause the Dharma to abide long?』 At that time, there were Bodhisattvas and Devas (gods) in the assembly, each numbering six hundred trillion, who said in unison: 『We can, after the Tathagata's Parinirvana, uphold such unsurpassed Bodhi, widely expound this sutra, and cause the Dharma to abide long, we only wish that the Tathagata will add his power to our vows.』 At that time, the World Honored One spoke in verse: 『If I am indeed the same as the Buddhas of the ten directions, forever crossing the great sea of suffering of birth and death, such merit, the unsurpassed Dharma, should abide long without destruction. If I have cultivated compassion for countless eons, truly for the sake of all sentient beings, observing sentient beings as equal without difference, therefore the true Dharma can abide long. If I am complete with the two adornments of merit and wisdom, benefiting sentient beings in countless eons, using these two methods to transform sentient beings, therefore the true Dharma can abide long. If one can destroy the bonds of afflictions, and eliminate all wrong views,

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， 　具足一切諸善法，　　故能善發是願力。

「善男子！不獨汝等一切人天、一切魔梵，於我滅后悉能護持如是正法。善男子！虛空可作色，色可同虛空，我願神通力不可得令異。」

爾時，四天王作如是言：「若有人能于佛滅后，受持是經、讀誦書寫、解說其義，我等常當隨逐守護。」

諸梵天言：「我等當舍禪定妙樂，守護是人。」

兜率天言：「我等亦當守護如是持經弟子。」

時，魔波旬復作是言：「世尊！若有人能受持是經，我于其人終不造作魔業魔事。」

功德藏天子言：「世尊！一切諸佛所得菩提悉在是經。若有人能受持讀誦、書寫解說，當知是人即得菩提。」

彌勒菩薩言：「世尊！我當於彼兜術天上，廣宣如是無上經典。」

大德迦葉復作是言：「世尊！我聲聞人智慧雖微，應當任力受持讀誦宣說其義。」

阿難復言：「世尊！我於此經真實受持，乃至不失一字一句，如佛口出無有異也。若有眾生髮菩提心，我亦能為是人廣說。」

佛言：「善哉，善哉！善男子！汝等悉能於我滅后，護持正法不令毀滅。善男子！若有眾生求于大乘，未得法忍受持是經，當知是人不過七佛便得授記。若聲聞人有受持者，彌勒成佛在初會中。若緣

【現代漢語翻譯】 現代漢語譯本：

具備一切美好的善法，因此能夠很好地發起這樣的願力。 『善男子！不只是你們一切人天、一切魔梵，在我滅度之後都能夠護持這樣的正法。善男子！虛空可以被製造，製造出來的東西可以等同於虛空，我的願力神通不可被改變。』 當時，四大天王這樣說道：『如果有人能在佛陀滅度之後，受持這部經、讀誦書寫、解釋其中的含義，我們常常應當跟隨守護。』 諸梵天說道：『我們應當捨棄禪定的美妙快樂，來守護這個人。』 兜率天說道：『我們也應當守護像這樣受持經典的弟子。』 當時，魔波旬又這樣說道：『世尊！如果有人能夠受持這部經，我對於這個人終究不會製造魔業魔事。』 功德藏天子說道：『世尊！一切諸佛所證得的菩提都在這部經中。如果有人能夠受持讀誦、書寫解釋，應當知道這個人就能夠證得菩提。』 彌勒菩薩說道：『世尊！我應當在兜率天上，廣泛宣說像這樣無上的經典。』 大德迦葉又這樣說道：『世尊！我們聲聞人的智慧雖然微小，也應當盡力受持讀誦宣說其中的含義。』 阿難又說道：『世尊！我對於這部經真實受持，乃至不遺失一個字一句，就像佛陀口中所說的一樣沒有差別。如果有眾生髮菩提心，我也能夠為這個人廣泛宣說。』 佛陀說道：『好啊，好啊！善男子！你們都能夠在我的滅度之後，護持正法不讓它毀滅。善男子！如果有眾生追求大乘，還沒有得到法忍而受持這部經，應當知道這個人不會超過七佛就能得到授記。如果聲聞人有受持這部經的，彌勒成佛時會在初會中得度。如果緣覺人有受持這部經的，彌勒成佛時會在第二會中得度。』

【English Translation】 English version:

Having all good dharmas, therefore, one can well generate such vows. 'Good men! It is not only you, all humans and devas, all maras and brahmas, who can uphold this true Dharma after my parinirvana. Good men! The void can be made, and what is made can be like the void. My power of vows and spiritual abilities cannot be made different.' At that time, the Four Heavenly Kings said, 'If there is anyone who, after the Buddha's parinirvana, upholds this sutra, recites it, writes it, and explains its meaning, we shall always follow and protect them.' The Brahmas said, 'We shall abandon the wonderful bliss of dhyana to protect this person.' The Tushita devas said, 'We shall also protect such disciples who uphold this sutra.' Then, Mara Papiyas said, 'World Honored One! If there is anyone who can uphold this sutra, I will never create any demonic deeds or affairs for that person.' The Deva Son of Merit Treasury said, 'World Honored One! All the Bodhi attained by all Buddhas is in this sutra. If there is anyone who can uphold, recite, write, and explain it, know that this person will attain Bodhi.' Maitreya Bodhisattva said, 'World Honored One! I shall widely proclaim such unsurpassed sutras in the Tushita Heaven.' The Great Elder Kasyapa also said, 'World Honored One! Although our wisdom as Sravakas is small, we should do our best to uphold, recite, and proclaim its meaning.' Ananda also said, 'World Honored One! I truly uphold this sutra, even to the point of not losing a single word or phrase, just as it came from the Buddha's mouth without any difference. If there are sentient beings who generate the Bodhi mind, I can also widely explain it for them.' The Buddha said, 'Excellent, excellent! Good men! You are all able to uphold the true Dharma after my parinirvana and not let it be destroyed. Good men! If there are sentient beings who seek the Mahayana, and have not yet attained the Dharma-kshanti but uphold this sutra, know that this person will receive a prediction within no more than seven Buddhas. If there are Sravakas who uphold it, they will be liberated in the first assembly when Maitreya becomes a Buddha. If there are Pratyekabuddhas who uphold it, they will be liberated in the second assembly when Maitreya becomes a Buddha.'

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覺人有受持者，於我滅后得成道證。」

說是法時，無量眾生髮阿耨多羅三藐三菩提心，無量眾產生就忍辱，無量眾生得不退心，無量世界六種震動。十方世界諸來菩薩，以好香花伎樂幡蓋供養于佛，咸作是言：「我等來此七寶坊中得大善利。若我脫有少福德力，愿以此力令釋迦如來久住於世，如是正典流佈遍滿十方世界無有毀滅。若有優婆塞、優婆夷等持是經者，令離一切憂愁怖畏無諸病苦。」

爾時，陀羅尼自在王菩薩言：「世尊！今所說法無量無邊不可思議，一切邪法不能傾動，乃是一切善法之本三乘根栽，復是一切諸法初門。若有眾生來問我言：『是法何名？云何受持？』當云何答？唯愿說之。」

佛言：「善男子！是名『大悲說大悲法』，名『如來業受菩薩記』，當如是持。」說是經已，人、天、大眾歡喜頂戴，信受奉行。◎

大方等大集經卷第四 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第五

北涼天竺三藏曇無讖于姑臧譯

◎寶女品第三之一

爾時，世尊故在欲、色二界中間，大寶坊中師子座上，與諸大眾圍繞說法。

爾時，會中有一童女名曰寶女，即從坐起，右手執持白真珠貫，而作是言：「若我真實能

【現代漢語翻譯】 現代漢語譯本：『如果有人受持此法，在我滅度后也能成就道果。』 當佛陀宣說此法時，無量眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），無量眾產生就了忍辱，無量眾生獲得了不退轉之心，無量世界發生了六種震動。十方世界的諸位菩薩，用美好的香花、伎樂、幡蓋供養佛陀，都這樣說道：『我們來到這七寶坊中，獲得了巨大的善利。如果我等有少許福德之力，愿以此力令釋迦如來長久住世，使這樣的正典流佈遍滿十方世界，永不毀滅。如果有優婆塞（在家男居士）、優婆夷（在家女居士）等受持此經，愿他們遠離一切憂愁怖畏，沒有各種病苦。』 這時，陀羅尼自在王菩薩說道：『世尊！您今天所說的法，無量無邊，不可思議，一切邪法都不能動搖它，乃是一切善法的根本，三乘（聲聞乘、緣覺乘、菩薩乘）的根基，又是一切諸法的入門。如果有眾生來問我：『此法叫什麼名字？應該如何受持？』我應當如何回答？唯愿您為我們解說。』 佛陀說：『善男子！此法名為『大悲說大悲法』，也名為『如來業受菩薩記』，應當這樣受持。』說完此經后，人、天大眾歡喜頂戴，信受奉行。 《大方等大集經》卷第四 《大正藏》第13冊 No. 0397 《大方等大集經》 《大方等大集經》卷第五 北涼天竺三藏曇無讖于姑臧譯 寶女品第三之一 這時，世尊仍然在欲界和色界之間的大寶坊中，坐在獅子座上，被大眾圍繞著說法。 這時，會中有一位童女，名叫寶女，她立即從座位上站起來，右手拿著一串白真珠，說道：『如果我真的能夠』

【English Translation】 English version: 'If there are those who receive and uphold this teaching, they will attain enlightenment after my extinction.' When the Buddha was expounding this Dharma, immeasurable beings generated the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment), immeasurable beings achieved patience, immeasurable beings attained the state of non-retrogression, and immeasurable worlds experienced six kinds of earthquakes. Bodhisattvas from the ten directions offered fragrant flowers, music, banners, and canopies to the Buddha, all saying: 'We have come to this seven-jeweled pavilion and have obtained great benefits. If we have even a little merit and virtue, we wish to use this power to make Shakyamuni Tathagata remain in the world for a long time, so that this sacred scripture may spread throughout the ten directions without destruction. If there are Upasakas (male lay practitioners) and Upasikas (female lay practitioners) who uphold this sutra, may they be free from all sorrow and fear, and without any suffering from illness.' At that time, Bodhisattva Dharani-svabhava-raja said: 'World Honored One! The Dharma you have spoken today is immeasurable, boundless, and inconceivable. All heretical teachings cannot shake it. It is the root of all good dharmas, the foundation of the three vehicles (Sravaka-yana, Pratyekabuddha-yana, Bodhisattva-yana), and the gateway to all dharmas. If there are beings who come to ask me: 『What is the name of this Dharma? How should it be upheld?』 How should I answer? We beseech you to explain it to us.' The Buddha said: 'Good man! This Dharma is called 『Great Compassion Explaining the Great Compassion Dharma,』 and it is also called 『The Tathagata』s Karma Receiving the Bodhisattva』s Prediction.』 It should be upheld in this way.' After speaking this sutra, the humans, devas, and the great assembly rejoiced, bowed their heads, and faithfully accepted and practiced it. The Great Vaipulya Mahasamnipata Sutra, Volume 4 Taisho Tripitaka, Volume 13, No. 0397, The Great Vaipulya Mahasamnipata Sutra The Great Vaipulya Mahasamnipata Sutra, Volume 5 Translated by Tripitaka Master Dharmaraksha of Northern Liang at Guzang Chapter Three, Part One: The Jewel Maiden At that time, the World Honored One was still in the great jewel pavilion between the desire realm and the form realm, sitting on a lion throne, surrounded by the assembly, expounding the Dharma. At that time, there was a maiden in the assembly named Jewel Maiden. She immediately rose from her seat, holding a string of white pearls in her right hand, and said: 'If I am truly able to'

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於十方無量世界，受持如是《大集》正典，讀誦、書寫、演說其義、廣流佈者，愿此珠貫著佛頂髻及諸菩薩。」說是語已即擲珠貫。以佛神力及以誠言，珠貫即在如來頂上，亦遍一切諸菩薩首；而諸菩薩各各自於首貫珠中，見其來世成佛之時所有世界菩提之樹。眾生調伏及往願力了了見知，見已各各生奇特想，白佛言：「世尊！是寶女者，云何乃有如是無量大功德也？我于無量阿僧祇劫所有誓願，今於一念悉見了了。」

佛言：「善哉，善哉！善男子！實如所言，是寶女者，已於過去九萬六億那由他佛，種諸善根發大善愿，所生之處常得真實，是故是女凡所思念言無虛發。若欲令此大千世界滿中寶花，即言而有；若言欲令滿此三千大千世界種種妙香，言已即有；若欲示現種種形色，轉輪王色、四天王色、天帝釋色、梵天王色，或沙門色、婆羅門色，或比丘色、比丘尼色、優婆塞色、優婆夷色，如言即得。若風災起時轉為火災，火災起時轉為水災，水災起時轉為風災，如言即轉。若有魔王將諸兵眾，執持刀杖、弓弩箭矢、鉾槊戈楯，欲令轉變成寶花者，如言即成。若於空曠無水多乏，為諸眾生髮大誓願，其中即有，城邑聚落人民大小漿水無乏。若愿三千大千世界所有諸色如如來色，即如其言成佛妙色。若言一切所

【現代漢語翻譯】 現代漢語譯本：在十方無量世界中，受持像這樣《大集》正典，讀誦、書寫、演說其中的意義、廣泛流佈的人，愿這條珠串能戴在佛的頂髻以及各位菩薩的頭上。」說完這話，就拋擲了珠串。憑藉佛的神力以及真實的話語，珠串立刻出現在如來的頭頂上，也遍佈在所有菩薩的頭上；而各位菩薩各自在自己頭頂的珠串中，看見了他們未來成佛時所有世界的菩提樹。眾生被調伏的情況以及他們過去的願力都清清楚楚地看見了，看見之後各自產生了驚奇的想法，對佛說：「世尊！這位寶女（指文殊菩薩化身的寶女），怎麼會有如此無量的大功德呢？我于無量阿僧祇劫（極長的時間單位）所發的所有誓願，現在在一念之間都清清楚楚地看見了。」 佛說：「好啊，好啊！善男子！確實像你們所說的那樣，這位寶女，已經在過去九萬六億那由他（極大的數字）佛那裡，種下了各種善根，發下了大善愿，所以她所出生的地方常常能夠得到真實不虛的果報，因此這位女子凡是所思所念，說出的話沒有不應驗的。如果想要讓這個大千世界充滿寶花，只要說出來就有了；如果說想要讓這三千大千世界充滿各種美妙的香氣，說完就有了；如果想要示現各種各樣的形色，比如轉輪王（擁有統治世界的理想君主）的形色、四天王（佛教的護法神）的形色、天帝釋（忉利天之主）的形色、梵天王（色界之主）的形色，或者沙門（出家修行者）的形色、婆羅門（古印度祭司）的形色，或者比丘（男性出家僧人）的形色、比丘尼（女性出家僧人）的形色、優婆塞（在家男居士）的形色、優婆夷（在家女居士）的形色，只要說出來就能得到。如果風災發生時，能把它轉變成火災，火災發生時，能把它轉變成水災，水災發生時，能把它轉變成風災，只要說出來就能轉變。如果有魔王帶領著他的軍隊，拿著刀、杖、弓、弩、箭、矛、槊、戈、盾，想要把它們變成寶花，只要說出來就能變成。如果在空曠無水的地方，爲了眾生髮下大誓願，那裡立刻就會有城邑、村落、人民，大小漿水都不會缺乏。如果希望三千大千世界所有的顏色都像如來（佛的稱號）的顏色一樣，只要說出來就能變成佛的微妙顏色。如果說一切所

【English Translation】 English version: In the immeasurable worlds of the ten directions, those who uphold such a 'Great Collection' (Mahāsaṃnipāta) scripture, reciting, writing, explaining its meaning, and widely propagating it, may this string of pearls adorn the Buddha's topknot and the heads of all Bodhisattvas.」 Having spoken these words, he threw the string of pearls. By the Buddha's divine power and truthful words, the string of pearls immediately appeared on the Tathāgata's (Buddha's epithet) head, and also covered the heads of all the Bodhisattvas; and each Bodhisattva, in the string of pearls on their own head, saw the Bodhi trees of all the worlds when they would become Buddhas in the future. They clearly saw the taming of sentient beings and their past vows, and having seen this, each of them had a wondrous thought, and said to the Buddha: 「World Honored One! How does this Jewel Maiden (referring to the Jewel Maiden, an emanation of Mañjuśrī) possess such immeasurable great merits? All the vows I made in immeasurable asaṃkhya (incalculable) kalpas (eons) are now clearly seen in a single thought.」 The Buddha said: 「Excellent, excellent! Good men! It is indeed as you say. This Jewel Maiden has already planted various roots of goodness and made great vows in the presence of ninety-six billion nayutas (a large number) of Buddhas in the past. Therefore, the places where she is born always obtain truth, and thus, whatever this woman thinks or says, it is never in vain. If she wishes to fill this great chiliocosm with precious flowers, it will be so as soon as she speaks; if she says she wishes to fill this three thousand great chiliocosm with various wonderful fragrances, it will be so as soon as she speaks; if she wishes to manifest various forms and colors, such as the form of a Cakravartin (ideal universal ruler), the form of the Four Heavenly Kings (guardian deities), the form of Indra (king of the gods), the form of Brahmā (creator god), or the form of a śramaṇa (ascetic), a Brahmin (priest), a bhikṣu (monk), a bhikṣuṇī (nun), an upāsaka (male lay follower), or an upāsikā (female lay follower), it will be so as soon as she speaks. If a wind disaster arises, she can transform it into a fire disaster; if a fire disaster arises, she can transform it into a water disaster; if a water disaster arises, she can transform it into a wind disaster, it will be so as soon as she speaks. If a demon king leads his army, holding swords, staffs, bows, crossbows, arrows, spears, lances, and shields, and wishes to transform them into precious flowers, it will be so as soon as she speaks. If in a desolate and waterless place, she makes a great vow for the sake of sentient beings, there will immediately be cities, villages, people, and an abundance of water for all. If she wishes all the colors of the three thousand great chiliocosm to be like the color of the Tathāgata, it will become the wondrous color of the Buddha as soon as she speaks. If she says all that

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有大眾悉住虛空，言已即住。

「善男子！若是寶女欲於此處虛空之中，遍聞十方諸佛所說，如言即聞。善男子！寶女童女成就如是無量無邊諸大功德。」

爾時，寶女即于佛前說偈嘆曰：

「我今成就大寶聚，　　故能讚歎無上尊， 　遠離一切諸煩惱，　　具足大寶助菩提。 　如來具足無上寶，　　大光能照無邊世， 　無上寶幢佛世尊，　　我今獻寶以供養， 　車𤦲馬瑙青琉璃，　　金剛真珠日月寶， 　以如是寶供養佛，　　為令眾產生菩提。 　世尊身光勝諸寶，　　眾生樂見無疲厭， 　處在一方見十方，　　令眾各見前有佛。 　有見如來身行住，　　或見坐臥及說法， 　或見默然無所宣，　　或見入定修智慧， 　如來一一毛孔光，　　能照十方諸世界， 　光明清凈最無上，　　猶如秋月凈蓮花。」

爾時，寶女偈贊佛已，復作是言：「世尊！我今於此大集經中欲少問義，如來若許乃敢咨啟。」

佛言：「善哉，善哉！寶女！隨意發問。若有疑網，我當爲汝而除滅之。」

爾時，寶女即白佛言：「世尊！云何實語？云何為實？云何法語？云何為法？」

佛言：「善哉！善哉！至心諦聽，吾當為汝分別解說。寶女！菩薩摩訶薩有三種實。何等為三？一

【現代漢語翻譯】 現代漢語譯本：大眾都安住在虛空中，說完就安住下來。 『善男子！如果寶女想要在這虛空中，普遍聽到十方諸佛所說，就像說的那樣立刻就能聽到。善男子！寶女童女成就瞭如此無量無邊的各種大功德。』 當時，寶女就在佛前說偈讚歎道： 『我如今成就了大寶藏，所以能夠讚歎無上的佛尊，遠離一切煩惱，具足大寶來幫助菩提。如來具足無上的寶藏，大光明能夠照耀無邊的世界，無上的寶幢佛世尊，我如今獻上寶物來供養，車磲（一種海貝）、瑪瑙、青琉璃，金剛、珍珠、日月寶，用這些寶物供養佛，是爲了讓眾生能夠成就菩提。世尊的身光勝過一切寶物，眾生樂於見到而不會疲倦厭煩，處在一個地方卻能見到十方，讓眾生各自見到面前有佛。有的見到如來身體的行走、站立，有的見到坐臥和說法，有的見到默然無語，有的見到入定修習智慧，如來每一個毛孔的光芒，都能照耀十方世界，光明清凈最為無上，就像秋天的月亮和清凈的蓮花。』 當時，寶女用偈頌讚嘆佛后，又說道：『世尊！我如今在這《大集經》中想要請問一些義理，如果如來允許，我才敢請教。』 佛說：『好啊，好啊！寶女！隨意發問。如果有疑惑，我當爲你消除。』 當時，寶女就對佛說：『世尊！什麼是實語？什麼是真實？什麼是法語？什麼是法？』 佛說：『好啊，好啊！專心諦聽，我當爲你分別解說。寶女！菩薩摩訶薩有三種真實。是哪三種？一』

【English Translation】 English version: The multitude all dwelt in the void, and having spoken, they remained. 'Good man! If a jewel maiden wishes to hear the teachings of all the Buddhas in the ten directions throughout this void, she will hear them as soon as she speaks. Good man! The jewel maiden has accomplished such immeasurable and boundless great merits.' At that time, the jewel maiden spoke a verse of praise before the Buddha: 'I have now attained a great treasure, therefore I can praise the unsurpassed honored one, being far from all afflictions, possessing great treasures to aid Bodhi. The Tathagata possesses unsurpassed treasures, great light can illuminate boundless worlds, the unsurpassed treasure banner, the Buddha, the World Honored One, I now offer treasures for worship, carnelian (a type of sea shell), agate, blue lapis lazuli, diamond, pearl, sun and moon jewels, with these treasures I worship the Buddha, in order to enable sentient beings to attain Bodhi. The World Honored One's body light surpasses all treasures, sentient beings are happy to see it without fatigue or weariness, being in one place yet seeing the ten directions, enabling each sentient being to see a Buddha before them. Some see the Tathagata's body walking and standing, some see sitting and lying down and teaching, some see silence without speaking, some see entering samadhi to cultivate wisdom, the light from each pore of the Tathagata can illuminate the ten directions of the world, the light is pure and unsurpassed, like the autumn moon and a pure lotus flower.' At that time, after the jewel maiden praised the Buddha with verses, she further said: 'World Honored One! I now wish to ask about some meanings in this Great Collection Sutra, if the Tathagata permits, I dare to inquire.' The Buddha said: 'Excellent, excellent! Jewel maiden! Ask as you wish. If there are doubts, I will dispel them for you.' At that time, the jewel maiden then said to the Buddha: 'World Honored One! What is true speech? What is truth? What is Dharma speech? What is Dharma?' The Buddha said: 'Excellent, excellent! Listen attentively, I will explain it for you. Jewel maiden! A Bodhisattva Mahasattva has three kinds of truth. What are the three? One'

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者、不誑諸佛；二者、不誑己身；三者、不誑眾生。云何名為不誑諸佛、己身、眾生？寶女！若有菩薩發阿耨多羅三藐三菩提心已，貪著聲聞、辟支佛乘，是則名為欺誑諸佛、己身、眾生。云何不誑？寶女！若有菩薩發阿耨多羅三藐三菩提心已，若在地獄受大苦惱、若遇魔業邪見同止、若生惡國起惡煩惱、身遇刀槊斫刺燒炙，于如是時終不捨離菩提之心，不休、不息、不畏、不悔，令菩提心遂更增廣，為諸眾生受大苦惱。見受苦者心更增廣，勤修精進欲得菩提，不為邪語之所誑惑，一切邪風不能傾動，是名菩薩不誑諸佛、己身、眾生。寶女！若有菩薩不誑諸佛、己身、眾生，是名菩薩真實之實。

「寶女！不誑諸佛復有四事：一者、其心堅固；二者、住于至處；三者、具足勢力；四者、勤修精進。

「不誑己身亦有四事：一者、凈心；二者、至心；三者、不誑；四者、不曲。

「不誑眾生亦有四事：一者、莊嚴；二者、修慈；三者、修悲；四者、攝取。

「寶女！是名菩薩第一之實。菩薩實者，初發愿時不捨眾生。

「複次，寶女！菩薩實者，不多語，守護語，不粗語，真實語。若在獨處、大眾、王邊，發言誠實，非為財物而故妄語，非為自在而故妄語。若有三千大千世界滿中七寶，

【現代漢語翻譯】 現代漢語譯本：『第一，不欺騙諸佛；第二，不欺騙自己；第三，不欺騙眾生。』什麼叫做不欺騙諸佛、自己、眾生呢？寶女！如果菩薩發了阿耨多羅三藐三菩提心（無上正等正覺之心）之後，貪戀聲聞乘（聽聞佛法而修行的乘）、辟支佛乘（不需佛陀教導，自行開悟的乘），這就叫做欺騙諸佛、自己、眾生。什麼叫做不欺騙呢？寶女！如果菩薩發了阿耨多羅三藐三菩提心之後，即使在地獄遭受巨大苦惱，或者遇到魔業邪見的人同住，或者生在惡劣的國家產生惡劣的煩惱，身體遭受刀劍刺傷、燒灼，在這樣的情況下，始終不捨離菩提之心，不停止、不懈怠、不畏懼、不後悔，使菩提心更加增長廣大，爲了眾生承受巨大的苦惱。看到受苦的人，菩提心更加增長廣大，勤奮修行精進，想要獲得菩提，不被邪惡的言語所迷惑，一切邪風都不能動搖，這就叫做菩薩不欺騙諸佛、自己、眾生。寶女！如果菩薩不欺騙諸佛、自己、眾生，這就叫做菩薩真實的實。』 『寶女！不欺騙諸佛還有四件事：第一，內心堅定；第二，安住于至高之處；第三，具足勢力；第四，勤奮修行精進。』 『不欺騙自己也有四件事：第一，清凈的心；第二，至誠的心；第三，不欺騙；第四，不彎曲。』 『不欺騙眾生也有四件事：第一，莊嚴；第二，修慈；第三，修悲；第四，攝取。』 『寶女！這叫做菩薩第一的真實。菩薩的真實，在於初發愿時不捨棄眾生。』 『再次，寶女！菩薩的真實，在於不多說話，守護自己的語言，不說粗俗的話，說真實的話。無論在獨處、大眾之中、國王面前，說話都誠實，不是爲了財物而說妄語，不是爲了自在而說妄語。即使有三千大千世界充滿七寶，』

【English Translation】 English version: 'Firstly, not deceiving all Buddhas; secondly, not deceiving oneself; thirdly, not deceiving sentient beings.' What is meant by not deceiving all Buddhas, oneself, and sentient beings? O Jewel Daughter! If a Bodhisattva, having generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), becomes attached to the Sravaka-yana (vehicle of those who hear the Dharma and practice), or the Pratyekabuddha-yana (vehicle of those who attain enlightenment on their own without a teacher), this is called deceiving all Buddhas, oneself, and sentient beings. What is meant by not deceiving? O Jewel Daughter! If a Bodhisattva, having generated the mind of Anuttara-samyak-sambodhi, even if suffering great torment in hell, or dwelling with those of demonic actions and wrong views, or being born in an evil country and experiencing evil afflictions, or having their body pierced by swords and spears, burned and scorched, at such times, they never abandon the Bodhi mind, they do not stop, they do not slacken, they do not fear, they do not regret, causing the Bodhi mind to further increase and expand, enduring great suffering for the sake of all sentient beings. Seeing those who suffer, their mind further increases and expands, diligently cultivating and striving to attain Bodhi, not being deceived by evil words, and not being moved by any evil winds, this is called a Bodhisattva not deceiving all Buddhas, oneself, and sentient beings. O Jewel Daughter! If a Bodhisattva does not deceive all Buddhas, oneself, and sentient beings, this is called the true reality of a Bodhisattva.' 'O Jewel Daughter! Not deceiving all Buddhas also has four aspects: firstly, their mind is firm; secondly, they dwell in the supreme place; thirdly, they possess power; fourthly, they diligently cultivate and strive.' 'Not deceiving oneself also has four aspects: firstly, a pure mind; secondly, a sincere mind; thirdly, not deceiving; fourthly, not being crooked.' 'Not deceiving sentient beings also has four aspects: firstly, adorning; secondly, cultivating loving-kindness; thirdly, cultivating compassion; fourthly, embracing.' 'O Jewel Daughter! This is called the first reality of a Bodhisattva. The reality of a Bodhisattva lies in not abandoning sentient beings when first making the vow.' 'Furthermore, O Jewel Daughter! The reality of a Bodhisattva lies in not speaking much, guarding their speech, not speaking coarse words, and speaking truthful words. Whether in solitude, among the masses, or before a king, their speech is honest, not speaking falsely for the sake of wealth, not speaking falsely for the sake of freedom. Even if there were three thousand great chiliocosms filled with the seven treasures,'

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尚不為之而生妄語，況復小事而妄語也！

「寶女！如是實者，有三十二凈。何等三十二？一者、慚語；二者、功德語；三者、愧語；四者、柔軟語；五者、不虛語；六者、無譏呵語；七者、不貪著語；八者、不畏語；九者、閉諸惡道語；十者、開諸善道語；十一者、聖行語；十二者、慧行語；十三者、內凈語；十四者、外凈語；十五者、樂受語；十六者、樂聽語；十七者、不澀語；十八者、微妙語；十九者、分別語；二十者、妙音語；二十一者、純善語；二十二者、不誑語；二十三者、不熱語；二十四者、歡喜語；二十五者、自勸喻語；二十六者、勸喻他語；二十七者、不失語；二十八者、安隱語；二十九者、福田語；三十者、如佛語；三十一者、實圍繞語；三十二者、凈口語。

「複次，寶女！菩薩實者，凡所言說口意相稱。云何名為口意相稱？修集施故獲得菩提，非因慳貪而能得之，是名意口相稱而語。能施一切名之為實。修集凈戒獲得菩提，非因毀戒而能得之，是名意口相稱而語。如戒而住名之為實。修集忍辱獲得菩提，非因瞋恚而能得之，是名意口相稱而語。具足修忍是名為實。勤行精進獲得菩提，非因懈怠而能得之，是名意口相稱而語。修精進故名之為實。修集禪定獲得菩提，非因亂心而能

【現代漢語翻譯】 現代漢語譯本 連尚未證得道果的人都不會說妄語，更何況是小事而說妄語呢！

『寶女（指菩薩）！如果真是這樣，就有三十二種清凈的語言。哪三十二種呢？第一是，有慚愧心的語言；第二是，有功德的語言；第三是，有羞恥心的語言；第四是，柔和的語言；第五是，不虛假的語言；第六是，沒有譏諷呵責的語言；第七是，不貪戀執著的語言；第八是，不畏懼的語言；第九是，能關閉惡道的語言；第十是，能開啟善道的語言；第十一是，符合聖者行為的語言；第十二是，符合智慧行為的語言；第十三是，內心清凈的語言；第十四是，外在清凈的語言；第十五是，令人快樂接受的語言；第十六是，令人樂意聽聞的語言；第十七是，不粗澀的語言；第十八是，微妙的語言；第十九是，能分別事理的語言；第二十是，美妙動聽的語言；第二十一是，純粹善良的語言；第二十二是，不欺騙的語言；第二十三是，不急躁的語言；第二十四是，令人歡喜的語言；第二十五是，自我勸勉的語言；第二十六是，勸勉他人的語言；第二十七是，不失信的語言；第二十八是，使人安穩的語言；第二十九是，能種福田的語言；第三十是，如同佛陀所說的語言；第三十一是，真實不虛的語言；第三十二是，清凈的口語。』

『再者，寶女！菩薩所說的真實，是指凡所言說都與心意相符。什麼叫做口意相符呢？修習佈施才能獲得菩提（覺悟），而不是因為慳貪而能獲得，這叫做心口相符的語言。能夠佈施一切就叫做真實。修習清凈的戒律才能獲得菩提，而不是因為毀犯戒律而能獲得，這叫做心口相符的語言。能夠如戒而住就叫做真實。修習忍辱才能獲得菩提，而不是因為嗔恚而能獲得，這叫做心口相符的語言。能夠具足修習忍辱就叫做真實。勤奮精進才能獲得菩提，而不是因為懈怠而能獲得，這叫做心口相符的語言。修習精進就叫做真實。修習禪定才能獲得菩提，而不是因為心意散亂而能

【English Translation】 English version Even those who have not yet attained enlightenment would not utter falsehoods, how much less would they utter falsehoods in small matters!

'O Jewel Daughter (referring to a Bodhisattva)! If this is truly the case, there are thirty-two pure forms of speech. What are these thirty-two? First, speech with a sense of shame; second, speech with merit; third, speech with a sense of disgrace; fourth, gentle speech; fifth, truthful speech; sixth, speech without ridicule or criticism; seventh, speech without attachment or clinging; eighth, fearless speech; ninth, speech that closes the paths to evil; tenth, speech that opens the paths to good; eleventh, speech that accords with the conduct of the saints; twelfth, speech that accords with the conduct of wisdom; thirteenth, speech that is pure within; fourteenth, speech that is pure without; fifteenth, speech that is joyfully received; sixteenth, speech that is pleasing to hear; seventeenth, speech that is not coarse; eighteenth, subtle speech; nineteenth, speech that can discern matters; twentieth, speech that is beautiful and pleasing to the ear; twenty-first, speech that is purely good; twenty-second, speech that is not deceptive; twenty-third, speech that is not impatient; twenty-fourth, speech that brings joy; twenty-fifth, speech that encourages oneself; twenty-sixth, speech that encourages others; twenty-seventh, speech that is not broken; twenty-eighth, speech that brings peace; twenty-ninth, speech that cultivates fields of merit; thirtieth, speech that is like that of the Buddha; thirty-first, speech that is true and not false; thirty-second, speech that is pure in the mouth.'

'Furthermore, O Jewel Daughter! The truthfulness of a Bodhisattva means that all speech corresponds with their intention. What is meant by speech corresponding with intention? It is through the practice of giving that one attains Bodhi (enlightenment), not through miserliness, and this is called speech that corresponds with intention. To be able to give everything is called truth. It is through the practice of pure precepts that one attains Bodhi, not through breaking precepts, and this is called speech that corresponds with intention. To abide by the precepts is called truth. It is through the practice of patience that one attains Bodhi, not through anger, and this is called speech that corresponds with intention. To fully practice patience is called truth. It is through diligent effort that one attains Bodhi, not through laziness, and this is called speech that corresponds with intention. To practice diligence is called truth. It is through the practice of meditation that one attains Bodhi, not through a scattered mind, and not through a scattered mind that one can

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得之，是名意口相稱而語。修集定心名之為實。修于智慧獲得菩提，非因愚癡而能得之，是名意口相稱而語。修智慧故名之為實。三十七助菩提之法，四無量心亦復如是。

「複次，寶女！夫真實者所謂聖行，聖行者苦、無常行。又復聖行，所謂知苦、遠集、證滅、修道，知於五陰無出生相，是名知苦。五陰因者，所謂愛結畢竟遠離，不貪不著、不讚不求、不去不來，是名離集滅一切相，然其滅時無一法滅。不平等法作平等法，是名證滅觀。奢摩他、毗婆舍那，其相平等，無覺、無觀、無有平等、無系、無取、無作、無變，是名修道。真實了知如是等諦，又能分別廣說其義，是名菩薩摩訶薩實，說是真實法，時十千菩薩得真實忍。

「寶女！法語者，凡所演說依法而語，觀法、念法、奉行於法，行至處法、求法、欲法、樂法、修法，法幢、法杖、莊嚴法器；法燈、法明、法念、法意、法有法疑，莊嚴瓔珞；法床、法儀，法護、法財、法無窮盡，廣大無邊。法事、法身、法口、法意，菩薩摩訶薩具足成就如是等法，是名法語。

「法者，真實之語、守護法語，教人供養父母、和上、耆舊有德，讚歎菩提及菩提道。令人不捨菩提之心，至心繫念不忘菩提，不離莊嚴修菩提法，親近賢聖善知識等，修集信

【現代漢語翻譯】 現代漢語譯本：獲得與內心想法一致的言語，這被稱為『意口相稱』。通過修習禪定來安定心神，這被稱為『真實』。通過修習智慧而獲得菩提（覺悟），而不是通過愚癡，這被稱為『意口相稱』。修習智慧被稱為『真實』。三十七道品（三十七種有助於達到覺悟的修行方法），以及四無量心（慈、悲、喜、舍）也是如此。 『再者，寶女！』 真實指的是聖者的行為，聖者的行為是苦和無常的體現。聖者的行為還包括瞭解苦、遠離苦的根源、證得滅苦、修習滅苦之道。瞭解五蘊（色、受、想、行、識）沒有生起的現象，這被稱為『知苦』。五蘊的因是愛結，要徹底遠離愛結，不貪戀、不執著、不讚美、不追求、不去不來，這被稱為『離集』，滅除一切現象，然而在滅除時沒有一個法被滅除。將不平等的法視為平等法，這被稱為『證滅觀』。奢摩他（止）和毗婆舍那（觀）的相是平等的，沒有覺、沒有觀、沒有平等、沒有束縛、沒有執取、沒有造作、沒有變化，這被稱為『修道』。真實地瞭解這些真諦，並且能夠分別廣泛地闡述其含義，這被稱為菩薩摩訶薩的『真實』。當宣說這種真實法時，一萬名菩薩獲得了真實忍。 『寶女！』 說法是指凡所演說都依據佛法，觀察法、憶念法、奉行法，行至法處、求法、欲法、樂法、修法，以法為幢、以法為杖、以法莊嚴法器；以法為燈、以法為光明、以法為憶念、以法為意念、以法為有法疑，以法莊嚴瓔珞；以法為床、以法為儀軌，以法守護、以法為財富、以法無窮無盡，廣大無邊。以法為事、以法為身、以法為口、以法為意，菩薩摩訶薩圓滿成就這些法，這被稱為『說法』。 『法』是指真實之語、守護法語，教導人們供養父母、和尚（和上，指師父）、年長有德之人，讚歎菩提（覺悟）和菩提道。使人不捨棄菩提之心，至心繫念不忘菩提，不離莊嚴修菩提法，親近賢聖善知識等，修集信心。

【English Translation】 English version: Obtaining speech that matches one's inner thoughts is called 'speech in accordance with intention'. Cultivating a focused mind through meditation is called 'truth'. Achieving Bodhi (enlightenment) through the cultivation of wisdom, and not through ignorance, is called 'speech in accordance with intention'. Cultivating wisdom is called 'truth'. The thirty-seven aids to Bodhi (thirty-seven practices that help achieve enlightenment), and the four immeasurables (loving-kindness, compassion, joy, and equanimity) are also like this. 'Furthermore, Jewel Daughter!' True reality refers to the actions of the noble ones, and the actions of the noble ones are the embodiment of suffering and impermanence. The actions of the noble ones also include understanding suffering, abandoning the cause of suffering, realizing the cessation of suffering, and cultivating the path to the cessation of suffering. Understanding that the five skandhas (form, feeling, perception, mental formations, and consciousness) have no arising is called 'understanding suffering'. The cause of the five skandhas is the bond of attachment, and one must completely abandon this bond, not being greedy, not being attached, not praising, not seeking, not going, and not coming. This is called 'abandoning the cause', extinguishing all phenomena, yet when extinguished, no single dharma is extinguished. Viewing unequal dharmas as equal dharmas is called 'realizing the cessation of suffering'. Samatha (calm abiding) and Vipassana (insight) are equal in their nature, without awareness, without observation, without equality, without bondage, without grasping, without action, and without change. This is called 'cultivating the path'. Truly understanding these truths and being able to explain their meaning extensively is called the 'truth' of a Bodhisattva Mahasattva. When this true dharma is proclaimed, ten thousand Bodhisattvas attain true forbearance. 'Jewel Daughter!' Dharma speech refers to all speech that is based on the Dharma, observing the Dharma, remembering the Dharma, practicing the Dharma, going to the place of Dharma, seeking the Dharma, desiring the Dharma, delighting in the Dharma, cultivating the Dharma, using the Dharma as a banner, using the Dharma as a staff, using the Dharma to adorn Dharma instruments; using the Dharma as a lamp, using the Dharma as light, using the Dharma as remembrance, using the Dharma as intention, using the Dharma to question the Dharma, using the Dharma to adorn oneself with ornaments; using the Dharma as a bed, using the Dharma as a ritual, using the Dharma to protect, using the Dharma as wealth, using the Dharma as endless and boundless. Using the Dharma as affairs, using the Dharma as the body, using the Dharma as speech, using the Dharma as intention, a Bodhisattva Mahasattva fully accomplishes these dharmas. This is called 'Dharma speech'. 'Dharma' refers to true speech, protecting Dharma speech, teaching people to support their parents, teachers (Upadhyaya, referring to one's master), elders, and virtuous people, praising Bodhi (enlightenment) and the path to Bodhi. It causes people not to abandon the mind of Bodhi, to wholeheartedly remember and not forget Bodhi, not to depart from the adornment of cultivating the Dharma of Bodhi, to be close to virtuous and wise teachers, and to cultivate faith.

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心專念聽法，慕求正法勤于精進。不貪著法知恩報恩，樂於寂靜不斷聖種，教化頭陀、勸行十善，讚歎惠施，一切善法愿向菩提。至心受持清凈戒律，修集忍辱，除去懈怠，修凈禪定，智慧方便，慈悲喜捨，修四真諦趣向于諦。四無礙智得大神通，隨順法施修四念處，乃至修集八聖道分，定慧二法得智解脫，如法解脫聲聞、緣覺、菩薩諸乘。

「贊說一切所有福德，當觀十二甚深因緣，分別空門、無相、無愿，無所畏懼。說五陰如幻如化，說十八界如虛空相，說諸入性同於空性，常說七財六念六敬，解說具足六波羅蜜。說六常行、修六神通，具足五眼說第一義，流佈世間成就業語，一切眾生其心平等讚歎佛語。

「寶女！若有菩薩具足如是法語，口終不說我語，不說眾生語，不說壽命語，不說士夫語，不說斷語，不說常語，不說有見語，不說無見語，不說兩斷語，不著中語，不說聚語，不說滅語，不說諍語，不說偏語，不覺知語，不顛倒語，不增疑心語，不逆法語，觀法界語、破憍慢語。

「說法菩薩如法而住，如法而說實語法語，不斷語、不折語，說法菩薩一切世間不能共論，見者怖畏。法語菩薩能演說空、無相、無愿，不著三界及以諸有，不從他乞，無心意識，無有塵垢、無明無闇，不繫屬他

、不繫屬自，無有高下，不雜一切境界因緣，清凈寂靜無有導首，難知難覺，不可思惟，不思惟行，清凈智者，乃能知之。無受受者永斷諸受，過於三世，不滅無滅相，不生無生相，無有豐儉，無生、無斷、無增、無減、無當有、無已有，非修、非見、非魔見、非真實見、非相、非非相、非一相，而亦一相。非有屋宅、遠離屋宅，非近、非遠、非離、非別、非縛、非解、非有漏、非無漏，亦非相似。非苦、非樂、非具足、非不具足、非名、非色、非著、非脫、非破、非完，雖非金剛，不可壞相。真實如爾，非近、非遠、無色無因，亦非頑嚚、非此非彼、非內、非外、非自、非他、非見、非聞、非憶、非忘、非識、非知、非識境界、非知境界。寶女！是名為法。若能廣說如是等法，是名說法。

「複次，寶女！法語菩薩不與一切世間諍競，不輕不慢於他未學，心不輕笑不生高心，不自讚嘆不謗他說，不以飲食為他說法，不遮他善令生疑惑。見他犯罪終不說之，於他法中不生輕賤，不遮止他所修行法。凡所說法，不離於空、無相、無愿，終不分別一切法界，不動法界、不動實性，不依字、識、人、不了義，雖不依止亦不誹謗。

「于自他眾不生分別，亦不誹謗十二因緣，非在世間凈於世間，非法凈法無貪無慳

【現代漢語翻譯】 現代漢語譯本：不依賴於自身，沒有高下之分，不與任何境界因緣混雜，清凈寂靜沒有引導者，難以知曉難以覺察，不可思議，不以思議而行，唯有清凈的智者才能知曉。沒有感受和感受者，永遠斷絕一切感受，超越過去、現在、未來三世，不滅也沒有不滅的表象，不生也沒有不生的表象，沒有豐盈和匱乏，沒有生、沒有斷、沒有增、沒有減、沒有將有、沒有已有的狀態，不是修行、不是見解、不是魔的見解、不是真實的見解、不是表象、不是非表象、不是單一的表象，但也可以說是一種表象。不是有房屋住所，遠離房屋住所，不是近、不是遠、不是分離、不是區別、不是束縛、不是解脫、不是有漏、不是無漏，也不是相似。不是苦、不是樂、不是具足、不是不具足、不是名稱、不是色相、不是執著、不是解脫、不是破滅、不是完整，雖然不是金剛，卻有不可破壞的特性。真實就是如此，不近、不遠，無色無因，也不是愚鈍頑固，不是此也不是彼，不是內也不是外，不是自己也不是他人，不是看見、不是聽見、不是憶念、不是遺忘、不是意識、不是知曉、不是意識的境界、不是知曉的境界。寶女（指佛陀對寶女菩薩的稱呼）！這被稱為法。如果能夠廣泛宣說這樣的法，就稱為說法。 再者，寶女！說法菩薩不與世間一切事物爭論，不輕視不傲慢對待尚未學習的人，心中不輕蔑嘲笑，不生起高傲之心，不自我讚揚也不誹謗他人，不以飲食為條件為他人說法，不阻止他人行善而使之產生疑惑。見到他人犯錯最終也不會說出來，對於其他法門不產生輕視，不阻止他人所修行的法門。凡所宣說的法，不離空性、無相、無愿，最終不分別一切法界，不動搖法界、不動搖實性，不依賴文字、意識、人、不了義，雖然不依賴也不誹謗。 對於自己和他人不產生分別，也不誹謗十二因緣（指佛教關於生命輪迴的十二個環節），雖然身處世間卻能凈化世間，不以法凈化法，沒有貪婪和吝嗇。

【English Translation】 English version: It does not belong to itself, has no high or low, is not mixed with any realm of conditions, is pure and still without a guide, difficult to know and difficult to perceive, inconceivable, not acting through conception, only the pure wise can know it. There is no receiver or recipient, all sensations are forever cut off, surpassing the three times (past, present, future), not ceasing nor having the appearance of not ceasing, not arising nor having the appearance of not arising, without abundance or scarcity, without arising, without ceasing, without increase, without decrease, without being about to be, without having been, not cultivation, not view, not the view of demons, not the true view, not form, not non-form, not one form, yet also one form. It is not having a house, being far from a house, not near, not far, not separated, not distinct, not bound, not liberated, not with outflows, not without outflows, nor is it similar. It is not suffering, not joy, not complete, not incomplete, not name, not form, not attachment, not detachment, not broken, not whole, though not diamond, it has an indestructible nature. The truth is like this, not near, not far, without color, without cause, also not dull and stubborn, not this, not that, not inside, not outside, not self, not other, not seeing, not hearing, not remembering, not forgetting, not consciousness, not knowing, not the realm of consciousness, not the realm of knowing. Jewel Maiden (a term used by the Buddha to address the Bodhisattva Jewel Maiden)! This is called Dharma. If one can widely expound such Dharma, it is called teaching the Dharma. Furthermore, Jewel Maiden! A Dharma-teaching Bodhisattva does not contend with all things in the world, does not look down on or be arrogant towards those who have not yet learned, does not scorn or laugh in their heart, does not give rise to arrogance, does not praise themselves nor slander others, does not teach the Dharma for the sake of food, does not prevent others from doing good and cause them to doubt. Seeing others commit offenses, they ultimately do not speak of it, do not look down on other Dharma teachings, and do not prevent others from practicing the Dharma they are practicing. Whatever Dharma is taught, it does not depart from emptiness, signlessness, and wishlessness, ultimately not distinguishing all Dharma realms, not moving the Dharma realm, not moving the true nature, not relying on words, consciousness, people, or incomplete meanings, though not relying, neither does it slander. Towards oneself and others, they do not give rise to distinctions, nor do they slander the twelve links of dependent origination (the twelve links in the Buddhist concept of the cycle of life), though in the world, they purify the world, not using Dharma to purify Dharma, without greed or stinginess.

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，無有毀戒不捨破戒，無瞋無妒無有懈怠，不失道心不忘菩提，為欲莊嚴無上智慧，不休不息心不生悔。於他法中心無妒嫉，不以著于非修多羅謗修多羅，毗尼摩耶亦復如是。于正法所終不見非，不因於慢而增長慢，不謗因果及業果報。于正法中心無退轉，知恩念恩報之不忘，終不懷抱瞋恨之心，不著我見不嫉他利。

「于怨親中無有二想，得他譏刺終不報之，不作兩舌斗亂彼此，不懷諂曲顯異惑眾，不為他喜受菩薩戒、比丘戒、比丘尼戒、式叉摩那戒、沙彌戒、沙彌尼戒、優婆塞戒、優婆夷戒，住空閑處思惟寂默，勤心受讀十二部經。

「不為勝他故受持守護如是等戒，不為供養現作知足，不為顯他不知足故自修知足，不信諸佛無上菩提他之所作。不造惡業邪惡活命，不捨七財不貪于食，不斷聖種，不誹謗他不自讚嘆，于佛法中不作數量，讚歎大乘心無厭足，是名法語。」◎

爾時，世尊復告寶女：「菩薩義者，云何名義？所謂信心修莊嚴時無有虛誑，為欲莊嚴一切善根，至心專念修行善法，破眾生疑不求果報，施諸眾生安隱快樂，護持禁戒不失忍心，勤修精進增長善法，修寂靜定攝諸散亂，具無上智破無明闇，修集慈心等諸眾生，修集悲心隨眾所作親往營理，修集喜心施眾法喜，修集舍心不觀

【現代漢語翻譯】 現代漢語譯本：不毀犯戒律，不捨棄破戒，沒有嗔恨和嫉妒，沒有懈怠，不失去道心，不忘記菩提，爲了莊嚴無上的智慧，不停止不休息，心中不生後悔。對於其他法門，心中沒有嫉妒，不因為執著于非修多羅而誹謗修多羅，對於毗尼摩耶也是如此。對於正法，始終不認為它有錯誤，不因為傲慢而增長傲慢，不誹謗因果和業報。對於正法，心中沒有退轉，知道恩情，記住恩情，報答恩情而不忘記，始終不懷抱嗔恨之心，不執著於我見，不嫉妒他人的利益。 對於怨恨和親近的人，心中沒有兩種想法，受到他人的譏諷，始終不報復，不做挑撥離間、擾亂彼此的事情，不懷有諂媚和虛偽，不爲了迷惑眾人而表現得與衆不同，不爲了他人的喜好而受菩薩戒、比丘戒、比丘尼戒、式叉摩那戒、沙彌戒、沙彌尼戒、優婆塞戒、優婆夷戒，住在空閑的地方，思考寂靜，勤奮地受持和讀誦十二部經。 不爲了勝過他人而受持和守護這些戒律，不爲了供養而表現得知足，不爲了顯示他人不知足而自己修習知足，不相信諸佛無上的菩提是他人所作。不造作惡業，不以邪惡的方式謀生，不捨棄七種財富，不貪圖食物，不斷絕聖種，不誹謗他人，不自我讚歎，對於佛法不做數量上的計較，讚歎大乘佛法，心中沒有厭倦，這叫做法語。 那時，世尊又告訴寶女：『菩薩的意義是什麼？所謂的意義是指，在修習莊嚴時，信心沒有虛假，爲了莊嚴一切善根，至心專念修行善法，破除眾生的疑惑，不求果報，給予眾生安穩和快樂，護持禁戒，不失去忍耐之心，勤奮修習精進，增長善法，修習寂靜禪定，攝持一切散亂，具備無上智慧，破除無明黑暗，修習慈心，平等對待一切眾生，修習悲心，隨順眾生的行為，親自前往幫助處理，修習喜心，給予眾生法喜，修習舍心，不觀察'

【English Translation】 English version: Not destroying precepts, not abandoning broken precepts, without anger or jealousy, without laziness, not losing the aspiration for the path, not forgetting Bodhi, in order to adorn supreme wisdom, not ceasing, not resting, the mind does not give rise to regret. Towards other teachings, the mind has no jealousy, not because of attachment to non-Sutras slandering Sutras, and the same is true for Vinaya. Towards the true Dharma, never seeing it as wrong, not increasing arrogance because of pride, not slandering cause and effect and karmic retribution. Towards the true Dharma, the mind does not retreat, knowing kindness, remembering kindness, repaying kindness without forgetting, never harboring hatred, not clinging to self-view, not being jealous of others' benefits. Towards enemies and loved ones, there are no two thoughts in the mind, receiving others' mockery, never retaliating, not creating discord and disturbing each other, not harboring flattery and hypocrisy, not acting differently to confuse the masses, not receiving Bodhisattva precepts, Bhikshu precepts, Bhikshuni precepts, Shikshamana precepts, Shramanera precepts, Shramanerika precepts, Upasaka precepts, Upasika precepts for the sake of others' pleasure, dwelling in secluded places, contemplating stillness, diligently receiving and reciting the twelve divisions of scriptures. Not upholding and guarding these precepts in order to surpass others, not appearing content for the sake of offerings, not cultivating contentment oneself to show others' lack of contentment, not believing that the supreme Bodhi of all Buddhas is done by others. Not creating evil karma, not making a living through evil means, not abandoning the seven treasures, not being greedy for food, not cutting off the lineage of the sages, not slandering others, not praising oneself, not making calculations about the Dharma, praising the Mahayana Dharma, the mind has no weariness, this is called Dharma words. At that time, the World Honored One again told the Jewel Maiden: 'What is the meaning of a Bodhisattva? The so-called meaning is that when cultivating adornment, faith is without falsehood, in order to adorn all good roots, with utmost sincerity and focus cultivating good Dharma, breaking the doubts of sentient beings, not seeking rewards, giving sentient beings peace and happiness, upholding precepts, not losing patience, diligently cultivating diligence, increasing good Dharma, cultivating tranquil concentration, gathering all distractions, possessing supreme wisdom, breaking the darkness of ignorance, cultivating loving-kindness, treating all sentient beings equally, cultivating compassion, following the actions of sentient beings, personally going to help manage, cultivating joy, giving sentient beings the joy of Dharma, cultivating equanimity, not observing'

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苦樂。舍財法已心無悔吝，所言柔軟壞眾噁心，利益於他具足甚深，修行同事勸發大乘，以是四攝調伏眾生。見一切行皆是無常、苦、空、無我，凈諸煩惱。依止於義不依于字，依止於智不依于識，依了義經舍不了義，依止於法不依於人。說義無礙無有窮盡，而於法界無所分別；說辭無礙獲得解脫說；樂說無礙如法而說。

「莊嚴惠施不知厭足，莊嚴于戒善愿成就，莊嚴多聞如法而作，莊嚴功德具足相好，莊嚴智慧知諸眾生上中下根差別之相，莊嚴于定為心清凈，莊嚴于智得三種慧。修四念處為心不散亂，修四正勤為得善根，修四如意往來諸方，修集五根辯分別句，修集五力為壞煩惱，修七覺分為知諸法，修八正道不為惡動，修集神通為不退失。菩薩摩訶薩解如是義，是名為義；若有菩薩能說是義，是名說義。

「複次，寶女！又復義者，修集空定壞諸有法，修集無相壞諸法相，修集無愿不求三界。若能演說如是三空，是名說義；一切諸行不可修行，是名為義。菩薩說是不可修行，是名說義；斷一切生，是名為義。菩薩若說諸法無生，是名說義；諸有無出，是名為義。如是說者，是名說義；四真諦者，名之為義。如是說者，是名說義；無我我所，名之為義。如是說者，是名說義；字不可說，名之為義。如

【現代漢語翻譯】 現代漢語譯本 對於苦和樂，佈施財物後心中沒有後悔和吝嗇，所說的話語柔和，能消除眾生的惡念，利益他人，具備深厚的修行，與他人一同修行，勸導他人發大乘心，用這四攝法來調伏眾生。觀察一切行為都是無常、苦、空、無我的，從而凈化各種煩惱。依止於義理而不依止於文字，依止於智慧而不依止於意識，依止了義的經典而捨棄不了義的經典，依止於佛法而不依止於個人。所說的義理沒有障礙，沒有窮盡，而對於法界沒有分別；所說的言辭沒有障礙，獲得解脫；所說的辯才沒有障礙，如法而說。 以莊嚴的佈施而不感到厭倦，以莊嚴的戒律使善愿成就，以莊嚴的博學如法修行，以莊嚴的功德具備美好的相貌，以莊嚴的智慧瞭解眾生上、中、下根的差別，以莊嚴的禪定使心清凈，以莊嚴的智慧獲得三種智慧。修習四念處使心不散亂，修習四正勤以獲得善根，修習四如意足可以自在往來於各方，修習五根以辨別各種語句，修習五力以摧毀煩惱，修習七覺分以瞭解諸法，修習八正道而不被惡念所動，修習神通而不退失。菩薩摩訶薩理解這樣的意義，這稱為義；如果有菩薩能夠宣說這樣的意義，這稱為說義。 再者，寶女（指佛陀對寶女的稱呼）！又所謂的義，是指修習空定以摧毀各種有法，修習無相以摧毀各種法相，修習無愿而不求三界。如果能夠演說這三種空性，這稱為說義；一切諸行都不可執著修行，這稱為義。菩薩宣說不可執著修行，這稱為說義；斷除一切生，這稱為義。菩薩如果宣說諸法無生，這稱為說義；諸有無出，這稱為義。這樣宣說，這稱為說義；四真諦（苦、集、滅、道）稱為義。這樣宣說，這稱為說義；無我（沒有恒常不變的自我）和我所（不屬於我的事物）稱為義。這樣宣說，這稱為說義；文字不可言說，這稱為義。

【English Translation】 English version Regarding suffering and pleasure, having given away wealth, the mind is without regret or stinginess. Words spoken are gentle, destroying evil thoughts in beings, benefiting others, possessing profound practice, practicing together with others, encouraging others to develop the Mahayana mind, using these four means of attraction to subdue beings. Seeing all actions as impermanent, suffering, empty, and without self, thus purifying all afflictions. Relying on the meaning and not on the words, relying on wisdom and not on consciousness, relying on the definitive sutras and abandoning the non-definitive ones, relying on the Dharma and not on individuals. The meaning spoken is without obstruction, without end, and without discrimination in the Dharma realm; the words spoken are without obstruction, attaining liberation; the eloquence spoken is without obstruction, speaking in accordance with the Dharma. Adorning with giving without being weary, adorning with precepts to fulfill good wishes, adorning with extensive learning to practice according to the Dharma, adorning with merit to possess excellent marks, adorning with wisdom to understand the differences in the superior, middling, and inferior roots of beings, adorning with samadhi to purify the mind, adorning with wisdom to attain the three kinds of wisdom. Cultivating the four foundations of mindfulness to keep the mind from being scattered, cultivating the four right efforts to obtain good roots, cultivating the four bases of psychic power to freely travel in all directions, cultivating the five roots to discern various statements, cultivating the five powers to destroy afflictions, cultivating the seven factors of enlightenment to understand all dharmas, cultivating the eightfold path not to be moved by evil thoughts, cultivating psychic powers not to regress. A Bodhisattva Mahasattva understands such meaning, this is called meaning; if a Bodhisattva can proclaim such meaning, this is called proclaiming meaning. Furthermore, Jewel Woman (a term used by the Buddha to address a woman)! Moreover, the so-called meaning refers to cultivating the emptiness samadhi to destroy all existing dharmas, cultivating the signless to destroy all dharma signs, cultivating the wishless without seeking the three realms. If one can expound these three emptinesses, this is called proclaiming meaning; all actions are not to be clung to in practice, this is called meaning. A Bodhisattva proclaims that one should not cling to practice, this is called proclaiming meaning; cutting off all birth, this is called meaning. If a Bodhisattva proclaims that all dharmas are without birth, this is called proclaiming meaning; all existence is without arising, this is called meaning. Proclaiming in this way, this is called proclaiming meaning; the four noble truths (suffering, origin, cessation, path) are called meaning. Proclaiming in this way, this is called proclaiming meaning; no self (no permanent unchanging self) and no possessions (things that do not belong to me) are called meaning. Proclaiming in this way, this is called proclaiming meaning; words cannot express it, this is called meaning.

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是說者，是名說義；真實之義，名之為義。如是說者，是名說義；一切菩提之法，不可稱計，是名為義。菩薩摩訶薩如是說者，是名說義；多聞之人如法而作，是名為義。如是說者，是名說義；一切諸乘大乘為最，是名為義。能如是說，是名說義。複次，寶女！無所分別，名之為義。

「無有眾生，亦無受命，一味不動不盡一事，不生不出，不來不去不滅不二，不可觀見，無有造作，無為無作，心不諂曲。三世平等，三分無差，不失不得，不熱不冷，不凈不穢，不行如爾，不取不捨，非道示道，非常非斷，亦非中道。不瞋不濁，不觀於法及以非法，非一切字音聲辭語。無心意識，于貪瞋癡不生分別，一切諸法作相有相，空無相愿是三即空，真實入法等與不等皆悉平等，因於智慧獲得解脫。寶女！菩薩若能如是具義，是名為義；說如是義，是名說義。

「寶女！云何菩薩說于毗尼？佛說毗尼凡有二種。何等為二？一者、犯毗尼；二者、煩惱毗尼。云何為犯？云何毗尼？犯已尋覺不善思惟，因於無明顛倒虛妄欺誑煩惱，著我、眾生、疑心，不得解脫，掉悔、憍慢、放逸、寡聞，因如是等是名為犯。若破疑心獲得解脫，得解脫故見有犯處，即是非處亦非非處，非身口意，不取不捨不可睹見，非是身作及心口作，

【現代漢語翻譯】 現代漢語譯本：

「能說出道理的，就叫做『說義』；真實不虛的道理，才叫做『義』。像這樣能說出道理的，就叫做『說義』；一切關於菩提（覺悟）的法，多得不可計數，這叫做『義』。菩薩摩訶薩（大菩薩）像這樣能說出道理的，就叫做『說義』；博學多聞的人能按照佛法修行，這叫做『義』。像這樣能說出道理的，就叫做『說義』；一切諸乘（各種修行法門）中，大乘（菩薩乘）最為殊勝，這叫做『義』。能像這樣說，就叫做『說義』。再說，寶女！沒有任何分別，就叫做『義』。

『沒有眾生，也沒有壽命，只有一種不變動、不窮盡的實相，不生不滅，不來不去，不二，不可見，沒有造作，無為無作，心不虛偽。過去、現在、未來三世平等，三部分沒有差別，不失不得，不冷不熱，不凈不穢，不行如是，不取不捨，非道卻能示道，非常非斷，也不是中道。不嗔不濁，不執著於法和非法，不是一切文字、聲音、言辭。沒有心意識，對於貪、嗔、癡不生分別，一切諸法，無論是實相還是虛相，空、無相、無愿這三者即是空性，真實地進入法性，平等與不平等都完全平等，因為智慧而獲得解脫。寶女！菩薩如果能像這樣具備這些道理，就叫做『義』；說出這樣的道理，就叫做『說義』。

「寶女！菩薩如何宣說毗尼（戒律）呢？佛說毗尼大致有兩種。是哪兩種呢？第一種是犯毗尼，第二種是煩惱毗尼。什麼是犯？什麼是毗尼？犯了之後立刻覺察到是不善的思惟，因為無明（愚癡）、顛倒、虛妄、欺誑、煩惱，執著於我、眾生、疑心，不能得到解脫，掉舉、後悔、驕慢、放逸、少聞，因為這些原因就叫做犯。如果破除了疑心，獲得解脫，因為得到解脫而看到有犯的地方，那既不是犯處也不是非犯處，不是身口意，不取不捨，不可見，不是身體所作，也不是心口所作。」 English version:

'That which speaks, is called 'speaking the meaning'; the true meaning, is called 'meaning'. Speaking like this, is called 'speaking the meaning'; all the Dharma of Bodhi (enlightenment), which cannot be counted, is called 'meaning'. A Bodhisattva Mahasattva (great Bodhisattva) speaking like this, is called 'speaking the meaning'; a learned person who practices according to the Dharma, is called 'meaning'. Speaking like this, is called 'speaking the meaning'; among all the vehicles (paths of practice), the Mahayana (Great Vehicle) is the most supreme, this is called 'meaning'. Being able to speak like this, is called 'speaking the meaning'. Furthermore, Jewel Daughter! The absence of any discrimination, is called 'meaning'.

'There are no sentient beings, nor is there a life span, only one unchanging, inexhaustible reality, neither arising nor ceasing, neither coming nor going, not dual, not visible, without fabrication, non-action, and the mind is not deceitful. The three times of past, present, and future are equal, the three parts are without difference, neither loss nor gain, neither hot nor cold, neither pure nor impure, not acting like that, neither grasping nor abandoning, not the path yet showing the path, neither permanent nor annihilated, nor is it the middle way. Not angry nor turbid, not attached to Dharma or non-Dharma, not any words, sounds, or speech. Without mind consciousness, not generating discrimination towards greed, anger, and ignorance, all Dharmas, whether real or illusory, emptiness, signlessness, wishlessness, these three are emptiness, truly entering the nature of Dharma, equality and inequality are completely equal, because of wisdom, liberation is attained. Jewel Daughter! If a Bodhisattva can possess these meanings, it is called 'meaning'; speaking such meanings, is called 'speaking the meaning'.

'Jewel Daughter! How does a Bodhisattva speak about Vinaya (discipline)? The Buddha said that there are generally two kinds of Vinaya. What are the two? The first is violating Vinaya, and the second is the Vinaya of afflictions. What is violation? What is Vinaya? After violating, immediately realizing it is unwholesome thinking, because of ignorance, delusion, falsehood, deception, afflictions, attachment to self, sentient beings, doubt, not attaining liberation, agitation, regret, arrogance, negligence, little learning, because of these reasons it is called violation. If doubt is broken and liberation is attained, because of attaining liberation, seeing that there is a place of violation, that is neither a place of violation nor a non-place of violation, not of body, speech, or mind, neither grasping nor abandoning, not visible, not done by the body, nor done by mind or speech.'

【English Translation】 'That which speaks, is called 'speaking the meaning'; the true meaning, is called 'meaning'. Speaking like this, is called 'speaking the meaning'; all the Dharma of Bodhi (enlightenment), which cannot be counted, is called 'meaning'. A Bodhisattva Mahasattva (great Bodhisattva) speaking like this, is called 'speaking the meaning'; a learned person who practices according to the Dharma, is called 'meaning'. Speaking like this, is called 'speaking the meaning'; among all the vehicles (paths of practice), the Mahayana (Great Vehicle) is the most supreme, this is called 'meaning'. Being able to speak like this, is called 'speaking the meaning'. Furthermore, Jewel Daughter! The absence of any discrimination, is called 'meaning'. 'There are no sentient beings, nor is there a life span, only one unchanging, inexhaustible reality, neither arising nor ceasing, neither coming nor going, not dual, not visible, without fabrication, non-action, and the mind is not deceitful. The three times of past, present, and future are equal, the three parts are without difference, neither loss nor gain, neither hot nor cold, neither pure nor impure, not acting like that, neither grasping nor abandoning, not the path yet showing the path, neither permanent nor annihilated, nor is it the middle way. Not angry nor turbid, not attached to Dharma or non-Dharma, not any words, sounds, or speech. Without mind consciousness, not generating discrimination towards greed, anger, and ignorance, all Dharmas, whether real or illusory, emptiness, signlessness, wishlessness, these three are emptiness, truly entering the nature of Dharma, equality and inequality are completely equal, because of wisdom, liberation is attained. Jewel Daughter! If a Bodhisattva can possess these meanings, it is called 'meaning'; speaking such meanings, is called 'speaking the meaning'. 'Jewel Daughter! How does a Bodhisattva speak about Vinaya (discipline)? The Buddha said that there are generally two kinds of Vinaya. What are the two? The first is violating Vinaya, and the second is the Vinaya of afflictions. What is violation? What is Vinaya? After violating, immediately realizing it is unwholesome thinking, because of ignorance, delusion, falsehood, deception, afflictions, attachment to self, sentient beings, doubt, not attaining liberation, agitation, regret, arrogance, negligence, little learning, because of these reasons it is called violation. If doubt is broken and liberation is attained, because of attaining liberation, seeing that there is a place of violation, that is neither a place of violation nor a non-place of violation, not of body, speech, or mind, neither grasping nor abandoning, not visible, not done by the body, nor done by mind or speech.'

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若是三作即是滅法。若是滅法，誰作誰犯？如犯，一切諸法亦復如是，諸法無根無作無處。若能破壞如是等疑，是名為凈，是名不熱；隨師教作，是名有信，是名有定，是名毗尼。

「云何煩惱？云何毗尼？十二有支，所謂無明乃至老死，是名煩惱。效能調伏一切煩惱，是名毗尼。何以故？空無相愿能調諸法。若法是空、無有性相、不可願者，云何而有貪恚癡等。無作能調一切諸法，若一切法不可作者，云何而有煩惱諸結。一切諸法從因緣生，若從緣生云何可見？見如是等十二有支，亦知煩惱及煩惱相。若是空智慧觀菩提，即以此空空于煩惱。若能觀察如是平等，是名毗尼。若能如是演說義者，是名菩薩能說毗尼。若是毗尼能知我者，即是了知煩惱毗尼。云何名為知我毗尼？謂觀無我、觀於我性，知我凈我實，知我分別我空我修，知我不動、不說、不著、不生不滅。若能如是知於我者，即是了知煩惱毗尼。若實無我而作我想，于無煩惱作煩惱想，亦復如是；若我本無，煩惱亦爾。

「若有具足毗婆舍那，則能如是觀察了知，是名知我煩惱毗尼。煩惱者非過去未來現在，若能不作不念不求，是名知于煩惱毗尼。毗尼亦非去來現在，如心非色，非內非外，亦非中間，煩惱亦爾，非色非內外及以中間。何以故？

【現代漢語翻譯】 現代漢語譯本：如果說（諸法）是因三種行為（作、滅、犯）而產生，那麼就是滅法。如果是滅法，那麼是誰在造作，又是誰在犯戒呢？如果說有犯戒，那麼一切諸法也都是如此，諸法沒有根源，沒有造作，也沒有處所。如果能夠破除這樣的疑惑，就叫做清凈，叫做不熱惱；隨從老師的教導去做，就叫做有信心，叫做有定力，叫做毗尼（Vinaya，戒律）。 什麼是煩惱？什麼是毗尼（Vinaya，戒律）？十二有支（十二因緣），也就是無明（Avidya，無知）乃至老死，這叫做煩惱。能夠調伏一切煩惱的效能，就叫做毗尼（Vinaya，戒律）。為什麼呢？因為空、無相、無愿能夠調伏諸法。如果法是空性的，沒有自性，沒有相狀，不可願求，那麼怎麼會有貪、嗔、癡等煩惱呢？無作能夠調伏一切諸法，如果一切法都不可造作，那麼怎麼會有煩惱和結縛呢？一切諸法都是從因緣而生，如果從因緣而生，又怎麼能被看見呢？看見這樣的十二有支，也就能知道煩惱和煩惱的相狀。如果用空性的智慧來觀察菩提（Bodhi，覺悟），就用這種空性來空掉煩惱。如果能夠觀察到這樣的平等性，就叫做毗尼（Vinaya，戒律）。如果能夠這樣演說義理，就叫做菩薩能夠宣說毗尼（Vinaya，戒律）。如果毗尼（Vinaya，戒律）能夠認識我，那就是了解煩惱和毗尼（Vinaya，戒律）。什麼叫做認識我的毗尼（Vinaya，戒律）呢？就是觀察無我，觀察我的自性，知道我的清凈和真實，知道我的分別，知道我的空性，知道我的修行，知道我不動搖、不說、不執著、不生不滅。如果能夠這樣認識我，那就是了解煩惱和毗尼（Vinaya，戒律）。如果實際上沒有我，卻產生我的想法，對於沒有煩惱卻產生煩惱的想法，也是如此；如果我本來就沒有，煩惱也是如此。 如果具備毗婆舍那（Vipassanā，內觀），就能這樣觀察瞭解，這就叫做認識我的煩惱和毗尼（Vinaya，戒律）。煩惱不是過去、未來、現在的，如果能夠不造作、不念想、不尋求，這就叫做認識煩惱的毗尼（Vinaya，戒律）。毗尼（Vinaya，戒律）也不是過去、未來、現在的，就像心不是色，不是內在，不是外在，也不是中間，煩惱也是如此，不是色，不是內在，不是外在，也不是中間。為什麼呢？

【English Translation】 English version: If it is said that (dharmas) arise from three actions (creation, cessation, transgression), then it is a cessation of dharma. If it is a cessation of dharma, then who is creating and who is transgressing? If there is transgression, then all dharmas are also like this; dharmas have no root, no creation, and no place. If one can break through such doubts, it is called purity, it is called non-affliction; following the teacher's instructions, it is called having faith, it is called having concentration, it is called Vinaya (discipline). What are afflictions? What is Vinaya (discipline)? The twelve links of dependent origination, namely ignorance (Avidya) to old age and death, are called afflictions. The ability to subdue all afflictions is called Vinaya (discipline). Why? Because emptiness, signlessness, and wishlessness can subdue all dharmas. If a dharma is empty, without self-nature, without characteristics, and not to be wished for, how can there be greed, hatred, and delusion? Non-action can subdue all dharmas; if all dharmas are not created, how can there be afflictions and bonds? All dharmas arise from causes and conditions; if they arise from causes and conditions, how can they be seen? Seeing these twelve links of dependent origination, one also knows afflictions and the characteristics of afflictions. If one uses the wisdom of emptiness to observe Bodhi (enlightenment), one uses this emptiness to empty afflictions. If one can observe such equality, it is called Vinaya (discipline). If one can expound the meaning in this way, it is called a Bodhisattva who can preach Vinaya (discipline). If Vinaya (discipline) can know the self, then it is understanding afflictions and Vinaya (discipline). What is called knowing the self through Vinaya (discipline)? It is observing no-self, observing the nature of the self, knowing the purity and reality of the self, knowing the distinctions of the self, knowing the emptiness of the self, knowing the practice of the self, knowing that the self is unmoving, not speaking, not attached, not arising, and not ceasing. If one can know the self in this way, it is understanding afflictions and Vinaya (discipline). If there is actually no self, yet one generates the idea of self, and if one generates the idea of affliction where there is no affliction, it is the same; if the self originally does not exist, then afflictions are also like this. If one possesses Vipassanā (insight), one can observe and understand in this way, and this is called knowing the self, afflictions, and Vinaya (discipline). Afflictions are not past, future, or present; if one can not create, not think, and not seek, this is called knowing the Vinaya (discipline) of afflictions. Vinaya (discipline) is also not past, future, or present, just as the mind is not form, not internal, not external, and not in between; afflictions are also like this, not form, not internal, not external, and not in between. Why?

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無覺知故、無諍競故、無清凈故、無造作故。若能如是知諸煩惱不出不滅，是名了知煩惱毗尼。

「寶女！菩薩若得如是等知煩惱毗尼，亦為眾生說如是法，是名菩薩演說毗尼。」說是法時，十千菩薩得無生忍。

爾時，寶女心大歡喜，前白佛言：「世尊！如來所說真實法義，及以毗尼不可思議。若有菩薩能如是說，是人則能實知實見。」

爾時，舍利弗語寶女言：「汝今已具如是等法，能演說不？」

寶女答言：「大德舍利弗！實名無貪，無貪即義，如是義者即不可說，不可說者即是毗尼。大德！若如是者，云何可說？

「複次，舍利弗！實者即滅，滅者即法，法者即凈，凈者即義，義者即毗尼。如是等法無有文字，若無文字，云何可說？

「大德！實者即如，如者即法，法即無二，無二即義，夫無二者亦不可調，若不可調，云何名調？如是等法悉無所有，若無所有，云何可說？」

舍利弗言：「汝今成就何等寶故？立如是名，名寶女耶！」

答言：「大德！有三十二菩薩寶心，如是心中悉無聲聞、辟支佛心。何等三十二？一者、發心為度一切諸眾生故；二者、發心為令佛種不斷絕故；三者、發心為持佛法不滅盡故；四者、發心守護僧故；五者、發心為施眾生聖

【現代漢語翻譯】 現代漢語譯本：因為沒有覺知，所以沒有爭鬥；因為沒有爭鬥，所以沒有清凈；因為沒有清凈，所以沒有造作。如果能夠這樣理解，知道煩惱既不產生也不消滅，這就叫做了解煩惱的毗尼（Vinaya，戒律）。 『寶女（Ratna，指寶女菩薩）！菩薩如果能夠這樣瞭解煩惱的毗尼，也為眾生宣說這樣的法，這就叫做菩薩演說毗尼。』當佛陀宣說此法時，一萬位菩薩證得了無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟）。 當時，寶女心中非常歡喜，向前對佛說：『世尊！如來所說的真實法義，以及毗尼，都是不可思議的。如果有菩薩能夠這樣宣說，這個人就能真正地知曉和見到。』 這時，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）對寶女說：『你現在已經具備了這樣的法，能夠演說嗎？』 寶女回答說：『大德舍利弗！「實」的真正含義是無貪，無貪即是義理，這樣的義理是不可言說的，不可言說的就是毗尼。大德！如果像這樣，又怎麼能夠說呢？』 『再者，舍利弗！「實」就是滅，滅就是法，法就是清凈，清凈就是義理，義理就是毗尼。像這樣的法沒有文字，如果沒有文字，又怎麼能夠說呢？』 『大德！「實」就是如，如就是法，法就是無二，無二就是義理，無二也是不可調伏的，如果不可調伏，又怎麼能稱為調伏呢？像這樣的法都是空無所有的，如果空無所有，又怎麼能夠說呢？』 舍利弗說：『你現在成就了什麼樣的寶，所以立這樣的名字，叫做寶女呢？』 寶女回答說：『大德！我有三十二種菩薩寶心，這樣的心中完全沒有聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，獨自覺悟的修行者）的心。哪三十二種呢？第一，發心爲了度脫一切眾生；第二，發心爲了使佛種不斷絕；第三，發心爲了護持佛法不滅盡；第四，發心守護僧團；第五，發心爲了佈施眾生聖法；』

【English Translation】 English version: Because of no awareness, there is no contention; because of no contention, there is no purity; because of no purity, there is no fabrication. If one can understand in this way, knowing that afflictions neither arise nor cease, this is called understanding the Vinaya (discipline) of afflictions. 'Ratna (referring to the Bodhisattva Ratna)! If a Bodhisattva understands the Vinaya of afflictions in this way, and also explains such Dharma to sentient beings, this is called a Bodhisattva expounding the Vinaya.' When the Buddha spoke this Dharma, ten thousand Bodhisattvas attained the forbearance of non-arising (anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing of phenomena). At that time, Ratna's heart was greatly joyful, and she stepped forward and said to the Buddha: 'World Honored One! The true Dharma meaning spoken by the Tathagata, as well as the Vinaya, are inconceivable. If there is a Bodhisattva who can explain in this way, that person can truly know and see.' At this time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to Ratna: 'You now possess such Dharma, can you expound it?' Ratna replied: 'Great Elder Sariputra! The true meaning of 'reality' is non-greed, non-greed is the principle, such a principle is inexpressible, and the inexpressible is the Vinaya. Great Elder! If it is like this, how can it be spoken?' 'Furthermore, Sariputra! 'Reality' is cessation, cessation is Dharma, Dharma is purity, purity is the principle, and the principle is the Vinaya. Such Dharma has no words, and if there are no words, how can it be spoken?' 'Great Elder! 'Reality' is suchness, suchness is Dharma, Dharma is non-duality, non-duality is the principle, and non-duality is also untamable. If it is untamable, how can it be called taming? Such Dharma is all without substance, and if it is without substance, how can it be spoken?' Sariputra said: 'What kind of treasure have you attained, that you are given such a name, called Ratna?' Ratna replied: 'Great Elder! I have thirty-two Bodhisattva treasure minds, and in these minds, there is completely no mind of Sravakas (disciples who hear the Dharma and practice) or Pratyekabuddhas (those who attain enlightenment on their own). What are the thirty-two? First, the mind to liberate all sentient beings; second, the mind to ensure the Buddha's lineage is not cut off; third, the mind to uphold the Dharma and prevent it from perishing; fourth, the mind to protect the Sangha; fifth, the mind to bestow the sacred Dharma upon sentient beings;'

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法之樂；六者、發心為諸眾生修集大慈，令眾遠離煩惱諸苦；七者、發心修集大悲舍內外物；八者、發心護持禁戒，調毀戒故；九者、發心修忍，破壞不忍、憍慢、噁心、顛心、醉心、狂心、放逸自在心故；十者、發心精進，為破懈怠、畏退、悔心，調伏懈怠諸眾生故；十一者、發心修定，為破亂心、狂心、妄念，為令眾生獲得四禪及八解脫，調伏欲界諸眾生故；十二者、發心修智破一切闇，真實知見入於法界；十三者、發心為知眾生平等無二，皆一味故；十四者、發心為得無貪、無瞋，利衰、譭譽，其心無二，安住善法苦樂不動，為如是等護眾生故；十五者、發心為得無怖無畏，欲解甚深十二因緣，離一切見；十六者、發心為欲莊嚴智慧，及以功德無有厭足；十七者、發心為欲不離見佛常聞法故；十八者、發心為欲如聞而說；十九者、發心為得廣大法聚心無貪吝；二十者、發心為欲讚歎凈戒，如聞而住，教化慰喻毀禁人故；二十一者、發心為破一切眾生七種慢故；二十二者、發心為知一切眾生上中下根；二十三者、發心為破諸魔惡業；二十四者、發心為施眾生安樂；二十五者、發心為欲壞破眾生所有眾苦，心不生悔；二十六者、發心為欲具足成就得佛法故；二十七者、發心為知有為之法一切無常、苦、無我故，知已

【現代漢語翻譯】 現代漢語譯本 第一，發心是爲了追求佛法的喜悅；第二，發心是爲了讓眾生修集大慈，使他們遠離煩惱和痛苦；第三，發心是爲了修集大悲，捨棄內外之物；第四，發心是爲了護持戒律，調伏毀犯戒律的行為；第五，發心是爲了修習忍辱，破除不忍、驕慢、噁心、顛倒心、醉心、狂心和放逸自在的心；第六，發心是爲了精進修行，破除懈怠、畏懼退縮和後悔之心，調伏懈怠的眾生；第七，發心是爲了修習禪定，破除散亂心、狂亂心和妄念，使眾生獲得四禪和八解脫，調伏欲界的眾生；第八，發心是爲了修習智慧，破除一切黑暗，真實地瞭解並進入法界；第九，發心是爲了瞭解眾生平等無二，皆為同一體性；第十，發心是爲了獲得無貪、無嗔，面對利益和損失、譭謗和讚譽時，內心不生分別，安住于善法，面對苦樂不動搖，以此來守護眾生；第十一，發心是爲了獲得無怖無畏，理解甚深的十二因緣，遠離一切見解；第十二，發心是爲了莊嚴智慧和功德，永不滿足；第十三，發心是爲了不離開佛陀，常聞佛法；第十四，發心是爲了如實宣說所聞之法；第十五，發心是爲了獲得廣大的法聚，內心沒有貪吝；第十六，發心是爲了讚歎清凈的戒律，如實奉行，教化和安慰毀犯戒律的人；第十七，發心是爲了破除一切眾生的七種慢；第十八，發心是爲了瞭解一切眾生的上、中、下根器；第十九，發心是爲了破除諸魔的惡業；第二十，發心是爲了給予眾生安樂；第二十一，發心是爲了破除眾生的一切痛苦，內心不生後悔；第二十二，發心是爲了圓滿成就佛法；第二十三，發心是爲了瞭解有為法的一切都是無常、苦、無我的，瞭解之後

【English Translation】 English version First, the aspiration is to seek the joy of the Dharma; second, the aspiration is to cultivate great loving-kindness for all beings, enabling them to be free from afflictions and suffering; third, the aspiration is to cultivate great compassion, relinquishing internal and external possessions; fourth, the aspiration is to uphold the precepts, subduing actions that violate them; fifth, the aspiration is to cultivate patience, breaking down impatience, arrogance, evil thoughts, deluded thoughts, intoxicated thoughts, frantic thoughts, and unrestrained minds; sixth, the aspiration is to practice diligence, breaking down laziness, fear of retreat, and regret, subduing lazy beings; seventh, the aspiration is to cultivate concentration, breaking down scattered minds, frantic minds, and false thoughts, enabling beings to attain the four dhyanas and eight liberations, subduing beings in the desire realm; eighth, the aspiration is to cultivate wisdom, breaking down all darkness, truly understanding and entering the Dharma realm; ninth, the aspiration is to understand that all beings are equal and non-dual, all of one essence; tenth, the aspiration is to attain non-greed and non-hatred, remaining impartial in the face of gain and loss, praise and blame, abiding in virtuous conduct, unmoved by pleasure and pain, thus protecting all beings; eleventh, the aspiration is to attain fearlessness, understanding the profound twelve links of dependent origination, and being free from all views; twelfth, the aspiration is to adorn wisdom and merit, never being satisfied; thirteenth, the aspiration is to never be separated from the Buddha and to always hear the Dharma; fourteenth, the aspiration is to speak the Dharma as it has been heard; fifteenth, the aspiration is to attain a vast collection of Dharma, without greed or stinginess; sixteenth, the aspiration is to praise pure precepts, practice them as heard, and teach and comfort those who have violated them; seventeenth, the aspiration is to break down the seven types of pride in all beings; eighteenth, the aspiration is to understand the superior, middling, and inferior capacities of all beings; nineteenth, the aspiration is to break down the evil deeds of all demons; twentieth, the aspiration is to give happiness to all beings; twenty-first, the aspiration is to break down all the sufferings of beings, without regret; twenty-second, the aspiration is to fully accomplish the Buddha's Dharma; twenty-third, the aspiration is to understand that all conditioned phenomena are impermanent, suffering, and without self, and having understood this

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不離心無厭悔；二十八者、發心為樂修集一切助菩提法；二十九者、發心為見空無相愿，以眾生故而不取證；三十者、發心為于雖畏諸有亦護諸有；三十一者、發心為于見生死過而不厭悔；三十二者、發心為于若近菩提受無上樂，舍是妙樂為眾生故受貧窮苦。舍利弗！是三十二發心之寶，悉無聲聞辟支佛心，是故菩薩名為寶聚。」

爾時，世尊贊寶女言：「善哉，善哉！汝真實說菩薩摩訶薩發菩提心，而菩提心成就無量無邊功德，不可齊說三十二事。何以故？非聲聞寶能得佛寶，非緣覺寶能得佛寶，以菩薩寶能得佛寶。得佛寶已，則得聲聞、辟支佛寶、菩薩佛寶，是故菩薩名為寶聚。」

爾時，舍利弗白佛言：「世尊！寶女所說不可思議，我觀其說，是女似得四無礙智。」

佛告舍利弗：「汝今方謂是女未得四無礙耶！是女久已成就具足。寶女說法字不可盡，文句義味亦不可盡。」

時，舍利弗語寶女言：「仁者今當廣分別說四無礙智，於一切法悉成其事。」

「大德！菩提心者名無礙句。何以故？菩提心中攝諸義故，是名義無礙智；一切法界入菩提心，是名法無礙智；實無文字而說文字，是名辭無礙智；不可說法說不斷絕，是名樂說無礙智。義不可說，名義無礙；一切諸法皆如幻相

【現代漢語翻譯】 現代漢語譯本 『二十七、發心不離棄（菩提）心，沒有厭倦和後悔；二十八、發心是爲了快樂地修習一切有助於菩提的法門；二十九、發心是爲了見到空性、無相的境界，爲了眾生而不證悟（涅槃）；三十、發心是爲了雖然畏懼輪迴的痛苦，也仍然守護輪迴中的眾生；三十一、發心是爲了見到生死的過患而不感到厭倦和後悔；三十二、發心是爲了如果接近菩提就能享受無上的快樂，卻爲了眾生而捨棄這種美妙的快樂，承受貧窮和痛苦。舍利弗（Śāriputra）！這三十二種發心之寶，沒有聲聞（Śrāvaka）和辟支佛（Pratyekabuddha）的心，所以菩薩（Bodhisattva）被稱為寶聚。』

這時，世尊讚歎寶女說：『好啊，好啊！你真實地講述了菩薩摩訶薩（Bodhisattva-mahāsattva）發菩提心，而菩提心成就了無量無邊的功德，無法用三十二件事完全描述。為什麼呢？因為聲聞的寶藏不能得到佛的寶藏，緣覺（Pratyekabuddha）的寶藏也不能得到佛的寶藏，只有菩薩的寶藏才能得到佛的寶藏。得到佛的寶藏后，就能得到聲聞、辟支佛的寶藏和菩薩的寶藏，所以菩薩被稱為寶聚。』

這時，舍利弗對佛說：『世尊！寶女所說不可思議，我觀察她所說，這個女子似乎已經獲得了四無礙智（catasra-pratisamvidā）。』

佛告訴舍利弗：『你現在才說這個女子沒有得到四無礙智嗎？這個女子早就已經成就具足了。寶女所說的法，文字無法窮盡，文句的意義和味道也無法窮盡。』

這時，舍利弗對寶女說：『仁者，現在應當廣泛地分別解說四無礙智，使一切法都成就其事。』

『大德！菩提心被稱為無礙之句。為什麼呢？因為菩提心中包含了一切意義，這稱為義無礙智（artha-pratisamvidā）；一切法界都進入菩提心，這稱為法無礙智（dharma-pratisamvidā）；實際上沒有文字卻能說出文字，這稱為辭無礙智（nirukti-pratisamvidā）；不可說法卻能說法而不間斷，這稱為樂說無礙智（pratibhāna-pratisamvidā）。意義不可說，稱為義無礙；一切諸法都如幻象，

【English Translation】 English version 'Twenty-seventh, the aspiration not to abandon the (Bodhi) mind, without weariness or regret; twenty-eighth, the aspiration to joyfully cultivate all practices that aid Bodhi; twenty-ninth, the aspiration to see emptiness and the absence of characteristics, and not to attain enlightenment (Nirvana) for the sake of sentient beings; thirtieth, the aspiration to protect sentient beings in Samsara, even while fearing the suffering of Samsara; thirty-first, the aspiration to see the faults of birth and death without weariness or regret; thirty-second, the aspiration that if one were to approach Bodhi and enjoy supreme bliss, one would forsake this wonderful bliss for the sake of sentient beings and endure poverty and suffering. Śāriputra! These thirty-two treasures of aspiration are not found in the minds of Śrāvakas and Pratyekabuddhas, therefore Bodhisattvas are called a treasure trove.'

At that time, the World Honored One praised the Jewel Maiden, saying: 'Excellent, excellent! You have truly spoken of the Bodhisattva-mahāsattva's aspiration for Bodhi, and the Bodhi mind achieves immeasurable and boundless merits, which cannot be fully described by thirty-two matters. Why is that? Because the treasure of a Śrāvaka cannot obtain the treasure of a Buddha, nor can the treasure of a Pratyekabuddha obtain the treasure of a Buddha, only the treasure of a Bodhisattva can obtain the treasure of a Buddha. Having obtained the treasure of a Buddha, one can then obtain the treasures of Śrāvakas, Pratyekabuddhas, and Bodhisattvas, therefore Bodhisattvas are called a treasure trove.'

At that time, Śāriputra said to the Buddha: 'World Honored One! What the Jewel Maiden has said is inconceivable. Observing her words, it seems that this woman has attained the four unobstructed knowledges (catasra-pratisamvidā).'

The Buddha told Śāriputra: 'Do you only now say that this woman has not attained the four unobstructed knowledges? This woman has long since achieved and perfected them. The Dharma spoken by the Jewel Maiden cannot be exhausted by words, nor can the meaning and flavor of her sentences be exhausted.'

At that time, Śāriputra said to the Jewel Maiden: 'Virtuous one, now you should extensively explain the four unobstructed knowledges, so that all dharmas may be accomplished.'

'Great Virtue! The Bodhi mind is called an unobstructed phrase. Why is that? Because the Bodhi mind encompasses all meanings, this is called unobstructed knowledge of meaning (artha-pratisamvidā); all realms of Dharma enter the Bodhi mind, this is called unobstructed knowledge of Dharma (dharma-pratisamvidā); although there are actually no words, one can speak words, this is called unobstructed knowledge of language (nirukti-pratisamvidā); although Dharma cannot be spoken, one can speak Dharma without interruption, this is called unobstructed knowledge of eloquence (pratibhāna-pratisamvidā). Meaning cannot be spoken, this is called unobstructed meaning; all dharmas are like illusions,

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，名法無礙；無言說業，名辭無礙；於六入界無有障礙，名樂說無礙。了達于義，名義無礙；樂於寂靜，名法無礙；字不合法、法不合義，名辭無礙；說即是聲，名樂說無礙。如來正覺即菩提義，名義無礙；菩提義者能生於法，名法無礙；法可作句，名辭無礙；說已得義，名樂說無礙。法義者名義無礙；解脫者名法無礙；演說法相非有法性，名辭無礙；分別法界及非法界，名樂說無礙。僧即無為，名義無礙；諸僧一味，名法無礙；和合僧故，名辭無礙；說僧功德，名樂說無礙。大德！是四無礙遍一切法。」

時，舍利弗言：「世尊！是女人者，發心已來為久近耶！在何佛邊種諸善根？」

佛言舍利弗：「過去無量阿僧祇劫，爾時有佛號分別見如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊——土名大凈，如兜率天——與菩薩僧七萬六千，一切皆是清凈梵行，得不退轉陀羅尼門。

「爾時，有轉輪聖王名凈德報，王千世界而得自在。後宮婇女八萬四千，千子具足，其力皆等蓮花力士。爾時聖王，於三萬六千億歲，種種供養佛及菩薩，所謂房舍、臥具、衣服、飲食、病瘦、醫藥。」

舍利弗言：「世尊！不審彼佛壽命幾時？」

「舍利弗！其佛壽命滿十

【現代漢語翻譯】 『在名相上沒有障礙，稱為義無礙（義：意義，道理）；在言語表達上沒有障礙，稱為辭無礙（辭：言辭，表達）；對於六根所接觸的境界沒有障礙，稱為樂說無礙（樂說：善於演說）；通達義理，稱為義無礙；樂於寂靜，稱為法無礙（法：佛法，真理）；文字不違背佛法，佛法不違背義理，稱為辭無礙；所說即是音聲，稱為樂說無礙。如來正覺即是菩提的意義，稱為義無礙；菩提的意義能夠產生佛法，稱為法無礙；佛法可以構成語句，稱為辭無礙；說了之後就能理解意義，稱為樂說無礙。佛法的意義稱為義無礙；解脫稱為法無礙；闡述佛法的表相並非實有，稱為辭無礙；分別佛法界限和非法界限，稱為樂說無礙。僧眾即是無為法，稱為義無礙；所有僧眾都具有同一的修行境界，稱為法無礙；因為僧眾和合，稱為辭無礙；宣說僧眾的功德，稱為樂說無礙。大德！這四無礙遍及一切佛法。』 當時，舍利弗（佛陀十大弟子之一，以智慧著稱）說：『世尊！這位女子，從發心修行到現在有多久了呢？她在哪位佛的身邊種下各種善根呢？』 佛陀告訴舍利弗：『在過去無量阿僧祇劫（阿僧祇：佛教時間單位，表示極長的時間）之前，那時有一尊佛，號為分別見如來（如來：佛的十號之一，意為「如實而來」）、應（應供，值得供養）、正遍知（對一切法普遍而正確的知曉）、明行足（智慧和德行圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無與倫比的修行者）、調御丈夫（善於調伏眾生）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的覺悟者）——他的國土名為大凈，如同兜率天（欲界天之一）——與七萬六千位菩薩僧眾在一起，他們都是清凈的梵行者，獲得了不退轉的陀羅尼門（陀羅尼：總持，能持一切善法，不失一切善法）。』 『當時，有一位轉輪聖王（統治世界的理想君主）名為凈德報，他統治著一千個世界，並且能夠自在地行使權力。他的後宮有八萬四千位妃嬪，有一千個兒子，他們的力量都如同蓮花力士一般強大。當時，這位聖王在三萬六千億年中，以各種方式供養佛陀和菩薩，包括房舍、臥具、衣服、飲食、醫藥等。』 舍利弗說：『世尊！我不知道那位佛的壽命有多長？』 『舍利弗！那位佛的壽命滿了十劫。』

【English Translation】 'Being unobstructed in names is called 'unobstructed in meaning' (meaning: significance, principle); being unobstructed in verbal expression is called 'unobstructed in diction' (diction: words, expression); being unobstructed in the realms of the six sense bases is called 'unobstructed in eloquent speech' (eloquent speech: skilled in speaking); understanding the meaning is called 'unobstructed in meaning'; delighting in tranquility is called 'unobstructed in dharma' (dharma: Buddhist teachings, truth); words not contradicting the dharma, and the dharma not contradicting the meaning, is called 'unobstructed in diction'; what is spoken is sound, is called 'unobstructed in eloquent speech'. The Tathagata's (Tathagata: one of the ten titles of a Buddha, meaning 'one who has thus come') perfect enlightenment is the meaning of Bodhi, called 'unobstructed in meaning'; the meaning of Bodhi can generate dharma, called 'unobstructed in dharma'; dharma can form sentences, called 'unobstructed in diction'; having spoken, one understands the meaning, called 'unobstructed in eloquent speech'. The meaning of dharma is called 'unobstructed in meaning'; liberation is called 'unobstructed in dharma'; explaining the appearance of dharma as not having a real nature is called 'unobstructed in diction'; distinguishing the boundaries of dharma and non-dharma is called 'unobstructed in eloquent speech'. The Sangha (Sangha: Buddhist monastic community) is non-action, called 'unobstructed in meaning'; all Sangha members have the same level of practice, called 'unobstructed in dharma'; because the Sangha is harmonious, called 'unobstructed in diction'; speaking of the merits of the Sangha is called 'unobstructed in eloquent speech'. Great One! These four unobstructednesses pervade all dharmas.' At that time, Shariputra (one of the ten great disciples of the Buddha, known for his wisdom) said, 'World Honored One! How long has this woman been practicing since she first aspired to enlightenment? By which Buddha did she plant these roots of goodness?' The Buddha told Shariputra, 'In the past, immeasurable asamkhya kalpas (asamkhya: a Buddhist unit of time, representing an extremely long period), there was a Buddha named Vishesa-darshana Tathagata (Tathagata: one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings), Samyak-sambuddha (perfectly and completely enlightened), Vidyacharanasampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of men), Shastadeva-manushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (venerable one) – his land was called Great Purity, like the Tushita Heaven (one of the heavens in the desire realm) – and he was with 76,000 Bodhisattva Sangha members, all of whom were pure in their conduct, and had attained the Dharani gate of non-retrogression (Dharani: a mnemonic device, holding all good dharmas and not losing any).' 'At that time, there was a Chakravartin king (an ideal monarch who rules the world) named Pure Virtue Report, who ruled over a thousand worlds and had the power to act freely. His harem had 84,000 concubines, and he had 1,000 sons, all of whom were as powerful as lotus flower warriors. At that time, this king, for 360 billion years, made various offerings to the Buddha and Bodhisattvas, including houses, bedding, clothing, food, and medicine for the sick.' Shariputra said, 'World Honored One! I do not know how long that Buddha's lifespan was?' 'Shariputra! That Buddha's lifespan was ten kalpas.'

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中劫。時轉輪王，與其後宮眷屬婇女及外人民九萬二千億那由他，赍持種種無量無邊供養之具，往至佛所。以八千億上妙珍寶而散佛上，頭面作禮長跪合掌，口宣是言：『世尊！我今所設供養之具，頗覆更有殊勝供養勝我者不？』時佛答言：『大王！有異供養勝諸供養，如是供養於此供養，百分千分萬分百千萬分，不及其一。』王言：『世尊！是何供養？愿樂欲聞，唯愿說之。』

「爾時世尊即說偈曰：

「『如恒河沙等世界，　　滿中妙寶持用施， 　　雖有如是無量福，　　不如憐愍發菩提。 　　無量億等恒沙佛，　　凈妙花香以供養， 　　如是福德猶不如，　　發菩提心七步退。 　　如是發心即為施，　　戒忍精進禪智慧， 　　若為憐愍發大心，　　其福無量不可盡。 　　上色力財上族姓，　　是人乃能發菩提， 　　主千世界至梵天，　　得大自在乃能發。 　　若樂喜發菩提心，　　如是乃能斷惡有， 　　能為人天開正路，　　能開八正邪險徑。 　　諸根具足不盲聾，　　皆由至心發菩提， 　　能見十方諸世尊，　　能聞天上甘露味。 　　若能至心發菩提，　　是人能破疑憍慢， 　　無量智慧得自在，　　能為眾生說法界。 　　眾生見之如父母，　　亦如良醫師友想， 　

【現代漢語翻譯】 現代漢語譯本 中劫（一個時間單位）。當時，轉輪王（統治世界的理想君主），帶著他的後宮嬪妃、侍女以及九萬二千億那由他（極大的數字單位）的人民，攜帶各種無量無邊的供養物品，來到佛陀所在之處。他們用八千億上等的珍寶散在佛陀身上，然後頭面觸地，長跪合掌，口中說道：『世尊！我今天所設的供養，是否還有比這更殊勝的供養呢？』 這時，佛陀回答說：『大王！有另一種供養勝過一切供養，這種供養與你所做的供養相比，百分、千分、萬分、百千萬分，都比不上它的一分。』國王問道：『世尊！那是什麼供養？我非常想聽，請您為我解說。』 這時，世尊就說了偈語： 『如同恒河沙數般多的世界，都裝滿珍寶用來佈施，雖然有如此無量的福德，也不如生起憐憫之心而發菩提心（覺悟之心）。 用無量億數如恒河沙的佛陀，用清凈美好的花香來供養，這樣的福德仍然不如，發菩提心後退七步的功德。 如此發菩提心就等同於佈施，持戒、忍辱、精進、禪定、智慧，如果爲了憐憫眾生而發大心，那樣的福德是無量無邊不可窮盡的。 擁有上等的容貌、力量、財富、高貴的族姓，這樣的人才能發起菩提心，統治千個世界直到梵天（色界天頂），得到大自在才能發起菩提心。 如果樂於歡喜發起菩提心，這樣才能斷除惡業，能為人和天開闢正道，能開闢八正道（通往解脫的八條道路），遠離邪惡險徑。 諸根具足，不盲不聾，都是因為至誠發菩提心，能見到十方諸佛，能聽到天上的甘露美味。 如果能至誠發起菩提心，這個人就能破除疑惑和驕慢，獲得無量的智慧和自在，能為眾生宣說佛法。 眾生見到他，會像對待父母一樣，也像對待良醫和朋友一樣。』

【English Translation】 English version During a middle kalpa (an eon of time), a Chakravartin king (a universal monarch), along with his harem, concubines, and ninety-two billion nayutas (an extremely large number) of people, brought various immeasurable offerings to where the Buddha was. They scattered eight billion of the finest jewels upon the Buddha, then prostrated themselves, knelt with palms together, and said: 'World Honored One! Is there any offering more superior than the offerings I have made today?' Then the Buddha replied: 'Great King! There is another offering that surpasses all offerings. Compared to this offering, your offering is not even one part in a hundred, a thousand, a million, or a hundred million.' The king asked: 'World Honored One! What is that offering? I am eager to hear it, please explain it to me.' At that time, the World Honored One spoke in verses: 'If one were to fill worlds as numerous as the sands of the Ganges with precious jewels and give them away, although the merit would be immeasurable, it would not compare to the merit of generating the Bodhi mind (the mind of enlightenment) with compassion. If one were to offer pure and beautiful flowers and incense to countless Buddhas, as numerous as the sands of the Ganges, the merit would still not compare to the merit of taking seven steps back after generating the Bodhi mind. Generating the Bodhi mind is equivalent to giving, keeping precepts, practicing patience, diligence, meditation, and wisdom. If one generates the great mind out of compassion, the merit is immeasurable and inexhaustible. Those with superior appearance, strength, wealth, and noble lineage are capable of generating the Bodhi mind. Those who rule a thousand worlds up to the Brahma heaven (the highest heaven in the realm of form), and attain great freedom, are capable of generating the Bodhi mind. If one is joyful and happy to generate the Bodhi mind, one can cut off evil karma, open the right path for humans and gods, open the Eightfold Path (the path to liberation), and stay away from evil and dangerous paths. Having all faculties intact, not being blind or deaf, is all due to sincerely generating the Bodhi mind. One can see all the Buddhas in the ten directions and hear the sweet taste of heavenly nectar. If one can sincerely generate the Bodhi mind, one can break through doubt and arrogance, attain immeasurable wisdom and freedom, and be able to preach the Dharma to all beings. Beings will see him as they would their parents, and also as a good doctor and friend.'

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能療眾生煩惱病，　　教誨令趣菩提道。』

「爾時，聖王聞佛說是發菩提心所得功德，其心歡喜踴躍無量，與其眷屬內外人民悉發阿耨多羅三藐三菩提心，即于佛前而說偈言：

「『我今憐愍于眾生，　　是故發此菩提心， 　　若欲獲得大自在，　　不應於此生退轉。 　　生死無量受苦惱，　　而於自他無利益， 　　寧發於此受大苦，　　非以不發受安樂。 　　若有眾生髮菩提，　　即得人天聖王樂， 　　亦得寂靜無漏樂，　　及得無上菩提樂。 　　最上慧忍三昧定，　　具四無量及六度， 　　三種凈慧六神通，　　四無礙智大自在， 　　無上十力四無畏，　　及三念處及大悲， 　　成就具足十八法，　　如是皆由發菩提。 　　能動十方諸世界，　　亦知十方眾生心， 　　能度無量諸眾生，　　皆由發於菩提心。』

「舍利弗！說是偈時，四萬夫人、無量眾生，皆發阿耨多羅三藐三菩提心。爾時聖王，復于萬億年中供養彼佛，供養佛已厭世出家。既出家已，思惟四句：一者、實句；二者、法句；三者、義句；四者、調句，於一億年常思如是四句之義。

「舍利弗！汝知，爾時轉輪聖王豈異人乎？即寶女是也。」

舍利弗言：「世尊！何業緣故受是女身？」

【現代漢語翻譯】 現代漢語譯本 『能醫治眾生的煩惱病，教導他們走向菩提（bodhi，覺悟）之道。』 「那時，聖王聽聞佛陀講述發菩提心（bodhicitta，求取覺悟之心）所獲得的功德，心中無比歡喜，與他的眷屬、內外人民都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），隨即在佛前說了偈頌： 『我如今憐憫眾生，因此發起這菩提心，如果想要獲得大自在，就不應該在這條路上退轉。 生死輪迴無量，遭受諸多苦惱，對自己和他人都沒有利益，寧願發起菩提心承受大苦，也不願不發菩提心而享受安樂。 如果有眾生髮起菩提心，就能獲得人天聖王的快樂，也能獲得寂靜無漏的快樂，以及獲得無上的菩提快樂。 最上等的智慧、忍辱、三昧（samadhi，禪定）定力，具備四無量心（慈、悲、喜、舍）和六度（佈施、持戒、忍辱、精進、禪定、智慧），三種清凈的智慧、六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），四無礙智（法無礙智、義無礙智、辭無礙智、樂說無礙智）的大自在， 無上的十力（處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、天眼智力、宿命無漏智力、永斷習氣智力）、四無畏（一切智無畏、漏盡無畏、說障道無畏、說盡苦道無畏），以及三念處（身念處、受念處、心念處）、大悲心， 成就具足十八種功德，這些都是由於發起菩提心而獲得的。 能夠震動十方諸世界，也能知曉十方眾生的心念，能夠度化無量眾生，都是由於發起菩提心。』 「舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！說完這偈頌時，四萬夫人、無量眾生，都發起了阿耨多羅三藐三菩提心。當時聖王，又在萬億年中供養那位佛陀，供養佛陀后厭倦世俗而出家。出家后，思維四句：一者、實句；二者、法句；三者、義句；四者、調句，在一億年中常常思維這四句的含義。 「舍利弗！你知道，當時的轉輪聖王（cakravartin，擁有統治世界的理想君主）難道是別人嗎？就是寶女啊。」 舍利弗說：「世尊（Bhagavan，佛陀的尊稱）！是什麼業緣導致她受此女身呢？」

【English Translation】 English version 'Able to heal the afflictions of all beings, teaching and guiding them towards the path of Bodhi (enlightenment).' 「At that time, the Holy King, upon hearing the Buddha speak of the merits gained from generating Bodhicitta (the mind of enlightenment), felt immeasurable joy and, along with his family, inner and outer people, all generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and immediately spoke the following verses before the Buddha: 'I now have compassion for all beings, therefore I generate this Bodhicitta. If one desires to attain great freedom, one should not retreat from this path. The cycle of birth and death is immeasurable, suffering many afflictions, bringing no benefit to oneself or others. It is better to generate Bodhicitta and endure great suffering, than not to generate it and enjoy comfort. If any being generates Bodhicitta, they will attain the joy of a king among humans and gods, also attain the joy of serene non-outflow, and attain the supreme joy of Bodhi. The highest wisdom, patience, Samadhi (meditative absorption), possessing the four immeasurables (loving-kindness, compassion, joy, equanimity) and the six perfections (generosity, morality, patience, diligence, meditation, wisdom), the three pure wisdoms, the six supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, magical powers, extinction of outflows), the great freedom of the four unobstructed knowledges (knowledge of the Dharma, knowledge of meaning, knowledge of language, knowledge of eloquence), The supreme ten powers (knowledge of what is possible and impossible, knowledge of the results of actions, knowledge of various meditations, liberations, concentrations, and attainments, knowledge of the superior and inferior faculties of beings, knowledge of the various inclinations of beings, knowledge of the various realms of beings, knowledge of the path leading everywhere, knowledge of the divine eye, knowledge of past lives without outflows, knowledge of the complete destruction of all habits), the four fearlessnesses (fearlessness of claiming complete enlightenment, fearlessness of claiming the extinction of outflows, fearlessness of explaining the obstacles to enlightenment, fearlessness of explaining the path to the end of suffering), and the three foundations of mindfulness (mindfulness of the body, mindfulness of feelings, mindfulness of the mind), and great compassion, Accomplishing and possessing the eighteen qualities, all these are obtained by generating Bodhicitta. Able to shake the worlds of the ten directions, also knowing the minds of beings in the ten directions, able to liberate countless beings, all due to generating Bodhicitta.' 「Sariputra (one of the Buddha's ten principal disciples, known for his wisdom)! When these verses were spoken, forty thousand consorts and countless beings all generated the mind of Anuttara-samyak-sambodhi. At that time, the Holy King also made offerings to that Buddha for billions of years, and after making offerings, he became weary of the world and renounced his home. After renouncing, he contemplated the four phrases: first, the phrase of reality; second, the phrase of Dharma; third, the phrase of meaning; fourth, the phrase of discipline, and for a billion years, he constantly contemplated the meaning of these four phrases. 「Sariputra! Do you know, was the Holy Wheel-Turning King (a universal monarch) at that time someone else? It was the Jewel Woman.」 Sariputra said, 「Bhagavan (an epithet for the Buddha)! What karmic cause led her to be born in a female body?」

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佛言：「舍利弗！一切菩薩不以女業而受身也，乃以神通智慧之力示女身耳！為欲調伏諸眾生故。舍利弗！汝今實謂寶女菩薩是女身耶，莫造斯觀。何以故？受女身者即是慧力、神通之力。舍利弗！是女久已於無量劫中離男女身，如是身者非是過去，亦非未來現在，此身即方便身，是方便身化此世界九萬二千諸女人等發阿耨多羅三藐三菩提心，是故示現是方便身。」

爾時，寶女語舍利弗：「大德！汝今能以女人之身說正法耶？」

舍利弗言：「我于男身尚生厭悔，況女身乎！」

「舍利弗！汝于男身生厭悔耶？」

舍利弗言：「如是，如是。」

「大德！是故菩薩勝諸聲聞、辟支佛等。何以故？汝諸聲聞所厭悔處，菩薩于中受樂不悔。聲聞之人不求諸有，菩薩于中甘樂受之。聲聞之人于諸功德生知足想，菩薩之人無有厭足。聲聞之人厭離煩惱，菩薩之人處而不懼。」

舍利弗言：「寶女！菩薩之人有何等力，以是力故心無厭離？」

寶女答言：「大德！菩薩摩訶薩有八種力，處之無厭。何等為八？一者、慈力，心無礙故；二者、悲力，為調伏故；三者、實力，不誑諸佛以眾生故；四者、慧力，離煩惱故；五者、方便力，心不悔故；六者、功德力，無所畏故；七者、

【現代漢語翻譯】 現代漢語譯本 佛陀說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！一切菩薩不會因為女性的業力而受生為女性，而是以神通和智慧的力量示現為女性的身體！這是爲了調伏各種眾生。舍利弗！你現在真的認為寶女菩薩是女性的身體嗎？不要這樣看待。為什麼呢？受生為女性的身體，實際上是智慧的力量和神通的力量。舍利弗！這位女子在無量劫以前就已經脫離了男女之身，這樣的身體不是過去、未來或現在的身體，這個身體只是方便示現的身體，這個方便示現的身體教化了這個世界九萬二千位女性等發起了無上正等正覺之心，所以才示現這個方便之身。』 當時，寶女對舍利弗說：『大德！你現在能以女性的身體宣說正法嗎？』 舍利弗說：『我對於男性的身體尚且感到厭惡和後悔，更何況是女性的身體呢！』 『舍利弗！你對於男性的身體感到厭惡和後悔嗎？』 舍利弗說：『是的，是的。』 『大德！因此，菩薩勝過所有的聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）、辟支佛（Pratyekabuddha，不需他人教導，自己開悟的人）等。為什麼呢？你們這些聲聞所厭惡和後悔的地方，菩薩卻在其中享受快樂而不後悔。聲聞之人不追求各種存在，菩薩卻在其中甘願接受。聲聞之人對於各種功德產生知足的想法，菩薩之人沒有厭足。聲聞之人厭離煩惱，菩薩之人卻處在其中而不畏懼。』 舍利弗說：『寶女！菩薩之人有什麼樣的力量，因為這種力量而心中沒有厭離呢？』 寶女回答說：『大德！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）有八種力量，處在其中而沒有厭離。是哪八種呢？第一是慈力，因為心中沒有障礙；第二是悲力，爲了調伏眾生；第三是實力，不欺騙諸佛和眾生；第四是慧力，遠離煩惱；第五是方便力，心中沒有後悔；第六是功德力，沒有畏懼；第七是

【English Translation】 English version The Buddha said, 'Śāriputra! All Bodhisattvas do not receive a female body due to female karma, but rather manifest a female body through the power of their spiritual abilities and wisdom! This is to tame and subdue all sentient beings. Śāriputra! Do you truly believe that the Jewel Woman Bodhisattva is a female body? Do not hold such a view. Why? Receiving a female body is actually the power of wisdom and the power of spiritual abilities. Śāriputra! This woman has long since, in immeasurable kalpas, transcended the state of being male or female. Such a body is not of the past, nor the future, nor the present. This body is merely a body of expedient means. This body of expedient means has caused ninety-two thousand women in this world to generate the mind of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and therefore, she manifests this body of expedient means.' At that time, the Jewel Woman said to Śāriputra, 'Great Virtue! Can you now, with a female body, expound the true Dharma?' Śāriputra said, 'I am already disgusted and regretful of my male body, how much more so of a female body!' 'Śāriputra! Are you disgusted and regretful of your male body?' Śāriputra said, 'Yes, yes.' 'Great Virtue! Therefore, Bodhisattvas surpass all Śrāvakas (disciples who hear the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and others. Why? The very places that you Śrāvakas are disgusted and regretful of, Bodhisattvas enjoy with happiness and without regret. Śrāvakas do not seek various existences, while Bodhisattvas willingly accept them. Śrāvakas develop a sense of contentment with various merits, while Bodhisattvas have no sense of satiety. Śrāvakas are averse to afflictions, while Bodhisattvas dwell within them without fear.' Śāriputra said, 'Jewel Woman! What kind of power do Bodhisattvas possess, that with this power, their minds have no aversion?' The Jewel Woman replied, 'Great Virtue! Bodhisattva-mahāsattvas have eight kinds of power, dwelling within which they have no aversion. What are these eight? First is the power of loving-kindness, because their minds are without obstruction; second is the power of compassion, for the sake of taming and subduing beings; third is the power of truthfulness, not deceiving the Buddhas and sentient beings; fourth is the power of wisdom, being free from afflictions; fifth is the power of expedient means, their minds having no regret; sixth is the power of merit, having no fear; seventh is the power of

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智力，壞無明故；八者、精進力，破放逸故；是名八力。菩薩具足如是八力，其心不悔。」

舍利弗言：「寶女！汝今已具足八力耶？」

答言：「大德！言具足者即是顛倒，顛倒者即是二相，二相者即是有為，有為者即無所有，無所有者即是平等。大德！若平等者，云何有力？云何無力？云何可說一二之數？

「大德！一切諸法皆如虛空，而是虛空，不可說內不可說外，不可說明不可說闇，一切諸法亦復如是。若一切法同虛空者，云何可說有力、無力、一二之數？

「大德！菩薩摩訶薩亦有力亦無力。云何有力？云何無力？無煩惱力、有智慧力，無慳吝力、有惠施力，無破戒力、有持戒力，無瞋恚力、有忍辱力，無懈怠力、有精進力，無亂意力、有禪定力，無無明力、有智慧力，是故菩薩遠離惡法修集善法；是故菩薩無惡法力、有善法力。」

爾時，世尊贊寶女言：「善哉，善哉！若有善男子、善女人能如是說，即是實說。」

寶女菩薩說是法時，五百菩薩成就忍心。

大方等大集經卷第五 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第六

北涼天竺三藏曇無讖于姑臧譯寶女品第三之二

爾時，寶女復白佛言：「世

【現代漢語翻譯】 現代漢語譯本：『第八是智慧力，因為能破除愚癡；第八是精進力，因為能破除懈怠；這被稱為八力。菩薩具備這八種力量，內心不會後悔。』 舍利弗問道：『寶女！你現在已經具備這八種力量了嗎？』 寶女回答說：『大德！說具備就是顛倒，顛倒就是二相，二相就是有為，有為就是無所有，無所有就是平等。大德！如果一切都是平等的，怎麼會有力量？怎麼會沒有力量？又怎麼能說一二這樣的數量呢？』 『大德！一切諸法都像虛空一樣，而虛空，不能說內也不能說外，不能說光明也不能說黑暗，一切諸法也是如此。如果一切法都和虛空一樣，怎麼能說有力量、沒有力量、一二這樣的數量呢？』 『大德！菩薩摩訶薩既有力量也沒有力量。怎麼說有力量？怎麼說沒有力量？沒有煩惱的力量，有智慧的力量；沒有慳吝的力量，有佈施的力量；沒有破戒的力量，有持戒的力量；沒有嗔恚的力量，有忍辱的力量；沒有懈怠的力量，有精進的力量；沒有散亂的力量，有禪定的力量；沒有無明的力量，有智慧的力量。所以菩薩遠離惡法，修習善法；所以菩薩沒有惡法的力量，有善法的力量。』 這時，世尊讚歎寶女說：『說得好，說得好！如果有善男子、善女人能這樣說，那就是真實的說。』 寶女菩薩說這個法的時候，五百位菩薩成就了忍辱之心。 《大方等大集經》卷第五 大正藏第13冊 No. 0397 《大方等大集經》 《大方等大集經》卷第六 北涼天竺三藏曇無讖于姑臧譯《寶女品》第三之二 這時，寶女又對佛說：『世尊！』

【English Translation】 English version: 『The eighth is the power of wisdom, because it destroys ignorance; the eighth is the power of diligence, because it destroys laziness; these are called the eight powers. A Bodhisattva who possesses these eight powers will not have regrets in their heart.』 Shariputra asked: 『Precious Woman! Do you now possess these eight powers?』 She replied: 『Great Virtue! To say one possesses is a reversal, a reversal is duality, duality is conditioned, conditioned is non-existent, and non-existent is equality. Great Virtue! If all is equal, how can there be power? How can there be no power? And how can one speak of numbers like one or two?』 『Great Virtue! All dharmas are like empty space, and empty space cannot be said to be inside or outside, cannot be said to be light or dark, all dharmas are also like this. If all dharmas are like empty space, how can one speak of power, no power, or numbers like one or two?』 『Great Virtue! A Bodhisattva Mahasattva has both power and no power. How is there power? How is there no power? There is no power of afflictions, there is the power of wisdom; there is no power of stinginess, there is the power of generosity; there is no power of breaking precepts, there is the power of upholding precepts; there is no power of anger, there is the power of patience; there is no power of laziness, there is the power of diligence; there is no power of distraction, there is the power of meditation; there is no power of ignorance, there is the power of wisdom. Therefore, a Bodhisattva abandons evil dharmas and cultivates good dharmas; therefore, a Bodhisattva has no power of evil dharmas, but has the power of good dharmas.』 At that time, the World Honored One praised Precious Woman, saying: 『Excellent, excellent! If a good man or good woman can speak like this, that is the true speaking.』 When the Bodhisattva Precious Woman spoke this Dharma, five hundred Bodhisattvas attained the mind of patience. The Great Vaipulya Mahasamnipata Sutra, Volume 5 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamnipata Sutra The Great Vaipulya Mahasamnipata Sutra, Volume 6 Translated by Tripitaka Master Dharmaraksha of North Liang at Guzang, Chapter 3, Part 2, Precious Woman At that time, Precious Woman again said to the Buddha: 『World Honored One!』

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尊！如經中說，如來具足十神力者，為即十力是世尊耶！為離十力有世尊乎？若即十力是世尊者，是名二法；若是二者，即是無常。若離十力有世尊者，云何如來說諸法等？世尊！若一力中具十力者，何故如來不說百力？若不說百，當知一力非十非百。」

爾時，世尊贊寶女言：「善哉！善哉！如來、世尊非一、非二。若非一、二，云何言十？云何言百？菩薩摩訶薩遠離一、二，得阿耨多羅三藐三菩提。如來、世尊非即十力，非離十力，能說十事，故名如來具足十力。如來雖說如是十力，而一力中具無量力，為流佈故說言十力。」

寶女復言：「善哉！世尊！唯愿廣說如是十力。」

佛言寶女：「至心諦聽，吾當為汝分別解說。寶女！菩薩修行菩提道時，求聲聞乘及造惡業，無有是處；以是堅心，得菩提時成就初力。如來成就如是力故，于大眾中作師子吼能轉法輪；如是法輪，天人、魔、梵沙門、婆羅門，所不能轉。

「複次，寶女！菩薩修行菩提道時，了知諸業悉是一業；以是力故，了知過去、未來、現在一切諸業業因緣處及以非處，得菩提時成第二力。

「複次，寶女！菩薩修行菩提道時，了眾生根，知已說法；以是力故，得菩提時成第三力。

「複次，寶女！菩薩修行菩

【現代漢語翻譯】 現代漢語譯本：

尊者！正如經中所說，如來具足十種神力，那麼這十力就是世尊嗎？還是說離開這十力另有世尊呢？如果說這十力就是世尊，那就是執著于『一』和『異』的二法；如果執著于『一』和『異』，那就是無常的。如果說離開這十力另有世尊，那麼如來又怎麼能說諸法平等呢？世尊！如果說一種力中就具足十種力，那為什麼如來不說百力呢？如果連百力都不說，那就應該知道一種力既不是十力也不是百力。 這時，世尊讚歎寶女說：『說得好！說得好！如來、世尊既不是一，也不是異。如果不是一也不是異，又怎麼能說十呢？又怎麼能說百呢？菩薩摩訶薩遠離執著于『一』和『異』，才能證得阿耨多羅三藐三菩提（無上正等正覺）。如來、世尊既不是這十力本身，也不是離開這十力而存在，而是能宣說這十種事，所以才被稱為如來具足十力。如來雖然宣說了這十力，但實際上一種力中就具足無量的力，爲了方便流傳才說成十力。』 寶女又說：『說得好！世尊！希望您能詳細解說這十力。』 佛對寶女說：『專心諦聽，我將為你分別解說。寶女！菩薩在修行菩提道時，如果追求聲聞乘或者造作惡業，那是不可能的；因為有這樣的堅定之心，在證得菩提時才能成就第一力。如來成就這樣的力量，才能在大眾中發出獅子吼，轉動法輪；這樣的法輪，天人、魔、梵（色界天）、沙門（出家修行者）、婆羅門（印度教祭司）都無法轉動。 『其次，寶女！菩薩在修行菩提道時，了知一切業都是同一業的體現；因為有這樣的力量，才能了知過去、未來、現在一切諸業的因緣和非因緣之處，在證得菩提時才能成就第二力。 『其次，寶女！菩薩在修行菩提道時，瞭解眾生的根性，瞭解之後再為他們說法；因為有這樣的力量，在證得菩提時才能成就第三力。 『其次，寶女！菩薩在修行菩提道時，了知』

【English Translation】 English version:

O Venerable One! As it is said in the scriptures, the Tathagata is endowed with ten divine powers. Are these ten powers the World Honored One, or is there a World Honored One apart from these ten powers? If the ten powers are the World Honored One, then it is clinging to the duality of 『one』 and 『other』; if clinging to 『one』 and 『other』, then it is impermanent. If there is a World Honored One apart from the ten powers, how can the Tathagata say that all dharmas are equal? O World Honored One! If one power contains ten powers, why doesn't the Tathagata speak of a hundred powers? If even a hundred powers are not mentioned, then it should be known that one power is neither ten nor a hundred. At that time, the World Honored One praised the Jewel Maiden, saying: 『Excellent! Excellent! The Tathagata, the World Honored One, is neither one nor other. If it is neither one nor other, how can one speak of ten? How can one speak of a hundred? Bodhisattva Mahasattvas, by being free from clinging to 『one』 and 『other』, attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Tathagata, the World Honored One, is neither the ten powers themselves, nor does he exist apart from the ten powers, but is able to expound these ten matters, hence he is called the Tathagata endowed with ten powers. Although the Tathagata speaks of these ten powers, in reality, one power contains immeasurable powers, and it is for the sake of propagation that it is spoken of as ten powers.』 The Jewel Maiden then said: 『Excellent! O World Honored One! I wish that you would explain these ten powers in detail.』 The Buddha said to the Jewel Maiden: 『Listen attentively, I will explain them to you separately. O Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, it is impossible for him to seek the Sravaka vehicle or create evil karma; because of this firm resolve, he can achieve the first power when he attains Bodhi. Because the Tathagata has achieved such power, he can roar like a lion in the assembly and turn the Dharma wheel; such a Dharma wheel cannot be turned by gods, humans, Mara, Brahma (the realm of form), Sramanas (ascetics), or Brahmins (Hindu priests).』 『Furthermore, O Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, he understands that all karmas are manifestations of the same karma; because of this power, he can understand the causes and non-causes of all karmas in the past, future, and present, and he can achieve the second power when he attains Bodhi.』 『Furthermore, O Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, he understands the faculties of sentient beings, and after understanding, he teaches them the Dharma; because of this power, he can achieve the third power when he attains Bodhi.』 『Furthermore, O Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, he understands』

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提道時，觀眾生界，觀已隨界而為說法，以觀界故，得菩提時成第四力。

「複次，寶女！菩薩修行菩提道時，觀諸眾生上中下根，觀已隨解而為說法，以知解故，得菩提時成第五力。

「複次，寶女！菩薩修行菩提道時，觀至處道，若有為道、若無為道、若聲聞道、若緣覺道、若菩薩道，以觀道故，得菩提時成第六力。

「複次，寶女！菩薩修行菩提道時，恭敬尊重修諸禪定，為調眾生而說法要，以修集故，得菩提時成第七力。

「複次，寶女！菩薩修行菩提道時，於過去善根不生誹謗，成就念心不作放逸，不放逸故，得菩提時成第八力。

「複次，寶女！菩薩修行菩提道時，見未學者不生輕心，自既學已不生憍慢，能施眾生智慧光明，以施明故，得菩提時成第九力。

「複次，寶女！菩薩修行菩提道時，教諸眾生遠離漏法不令增長，讚歎解脫修無漏道，亦為眾生說無漏道，以修無漏故，得菩提時成第十力。

「寶女！菩薩修集如是十力，能具如來十種之力。」

寶女復言：「世尊！菩薩摩訶薩修行何法，得四無畏及十八法？」

佛告寶女：「菩薩修行菩提道時，所得妙法不生貪吝，不作是念：『若我教彼，彼則勝我。』于諸眾生其心平等，能捨內外施於

【現代漢語翻譯】 現代漢語譯本 當菩薩在修行菩提道時，觀察眾生所處的不同境界，觀察之後，根據他們所處的境界為他們說法。因為能觀察境界的緣故，在證得菩提時成就第四力。

『再者，寶女！菩薩在修行菩提道時，觀察眾生的上、中、下三種根器，觀察之後，根據他們所理解的程度為他們說法。因爲了解眾生根器的緣故，在證得菩提時成就第五力。』

『再者，寶女！菩薩在修行菩提道時，觀察各種修行之道，如有為道（指通過修行可以達到的境界）、無為道（指不通過修行自然達到的境界）、聲聞道（指通過聽聞佛法而修行的道）、緣覺道（指通過自身覺悟而修行的道）、菩薩道（指利益眾生而修行的道）。因為能觀察各種道的緣故，在證得菩提時成就第六力。』

『再者，寶女！菩薩在修行菩提道時，恭敬尊重地修習各種禪定，爲了調伏眾生而宣說佛法的要義。因為修習禪定的緣故，在證得菩提時成就第七力。』

『再者，寶女！菩薩在修行菩提道時，對於過去的善根不生誹謗，成就正念之心而不放縱懈怠。因為不放縱懈怠的緣故，在證得菩提時成就第八力。』

『再者，寶女！菩薩在修行菩提道時，見到尚未學習佛法的人不生輕視之心，自己已經學習之後不生驕傲自滿之心，能夠給予眾生智慧的光明。因為給予智慧光明的緣故，在證得菩提時成就第九力。』

『再者，寶女！菩薩在修行菩提道時，教導眾生遠離有漏之法（指會帶來煩惱和痛苦的法）不讓其增長，讚歎解脫之道，修習無漏之道（指不會帶來煩惱和痛苦的法），也為眾生宣說無漏之道。因為修習無漏之道的緣故，在證得菩提時成就第十力。』

『寶女！菩薩修習成就這十種力量，就能具備如來的十種力量。』

寶女又問：『世尊！菩薩摩訶薩（指偉大的菩薩）修行什麼法，才能獲得四無畏（指菩薩在說法時所具有的四種無所畏懼的品質）和十八法（指菩薩所具有的十八種不共的功德）？』

佛告訴寶女：『菩薩在修行菩提道時，對於自己所獲得的妙法不生貪婪吝嗇之心，不產生這樣的想法：『如果我教導他們，他們就會勝過我。』對於一切眾生，他的心平等無差別，能夠捨棄內外一切所有，施與眾生。

【English Translation】 English version When a Bodhisattva is practicing the Bodhi path, they observe the realms of sentient beings, and having observed, they teach according to the realms they are in. Because of observing the realms, when they attain Bodhi, they achieve the fourth power.

'Furthermore, Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, they observe the superior, middling, and inferior roots of all sentient beings, and having observed, they teach according to their understanding. Because of knowing their understanding, when they attain Bodhi, they achieve the fifth power.'

'Furthermore, Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, they observe the paths to attainment, whether it be the path of conditioned existence, the path of unconditioned existence, the path of Sravakas (those who achieve enlightenment through hearing the teachings), the path of Pratyekabuddhas (those who achieve enlightenment on their own), or the path of Bodhisattvas. Because of observing the paths, when they attain Bodhi, they achieve the sixth power.'

'Furthermore, Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, they respectfully cultivate various Samadhis (meditative states), and teach the essentials of the Dharma in order to tame sentient beings. Because of cultivating these practices, when they attain Bodhi, they achieve the seventh power.'

'Furthermore, Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, they do not slander their past good roots, they achieve mindfulness and do not become lax. Because of not being lax, when they attain Bodhi, they achieve the eighth power.'

'Furthermore, Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, they do not look down upon those who have not yet learned, and having learned themselves, they do not become arrogant. They are able to bestow the light of wisdom upon sentient beings. Because of bestowing this light, when they attain Bodhi, they achieve the ninth power.'

'Furthermore, Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, they teach sentient beings to stay away from the defiled dharmas (teachings that lead to suffering) and not let them grow, they praise the path of liberation, and cultivate the undefiled path (teachings that lead to freedom from suffering), and also teach the undefiled path to sentient beings. Because of cultivating the undefiled path, when they attain Bodhi, they achieve the tenth power.'

'Jewel Maiden! A Bodhisattva who cultivates these ten powers is able to possess the ten powers of a Tathagata (Buddha).'

Jewel Maiden then asked, 'World Honored One! What practices does a Bodhisattva Mahasattva (a great Bodhisattva) cultivate to attain the four fearlessnesses (qualities of fearlessness in teaching) and the eighteen special qualities?'

The Buddha told Jewel Maiden, 'When a Bodhisattva is practicing the Bodhi path, they do not become greedy or stingy with the wonderful Dharma they have attained, and they do not think, 'If I teach them, they will surpass me.' Towards all sentient beings, their mind is equal and without discrimination, and they are able to give away everything, both internal and external, to sentient beings.'

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一切，觀察法界無種種相。以是因緣，得菩提時成初無畏。

「複次寶女！菩薩修行菩提道時，諸遮道法了了而知，以了知故不行不隨如是遮法，亦不稱讚、不以教人，知遮道已而遠離之。以是因緣，得菩提時成二無畏。

「複次，寶女！菩薩修行菩提道時，常修凈道、常說凈法，修治莊嚴得凈法故，如是莊嚴亦自修治亦教眾生。以是因緣，得菩提時成三無畏。

「複次，寶女！菩薩修行菩提道時，終不起于憍慢之心，終不自說我知我見、覆藏功德顯露罪過。以是因緣，得菩提時成四無畏。

「複次，寶女！菩薩修行菩提道時，失道眾生示以正道，除去道路瓦石惡刺，津途險絕施作橋樑，闇冥之處為設燈明，見犯罪者能令調伏；能除眾生所有疑悔，于非犯者不強言犯，除壞眾生疑法之心，施法光明勸請說法，見說法者稱讚善哉，恭敬尊重不生輕心；欲解一切眾生言音，不正語者心不輕之。以是因緣，得菩提時成初無失。

「複次，寶女！菩薩修行菩提道時，實語、法語、義語、時語、調伏語、不錯語、離諸惡語、聖人之語。若聞法已轉為他說，為于自利及利他故，說時不輕、不生諍訟，信佛法僧亦令眾生信佛法僧，觀諸法界不可宣說。以是因緣，得菩提時知一切語，得無量門總持方便

【現代漢語翻譯】 現代漢語譯本 一切（指所有現象），觀察法界（指宇宙萬物）時，發現它沒有各種各樣的固定不變的相狀。因為這個原因，當獲得菩提（指覺悟）時，成就初無畏（指初次證得的無所畏懼的境界）。 『再者，寶女（指佛陀對寶女的稱呼）！菩薩在修行菩提道（指通往覺悟的道路）時，對於那些阻礙修行的法（指修行中的障礙）能夠清楚地瞭解，因爲了解的緣故，不會去實踐或追隨這些障礙之法，也不會稱讚它們，更不會教導他人去實踐。瞭解了這些障礙之後，就會遠離它們。因為這個原因，當獲得菩提時，成就二無畏（指第二次證得的無所畏懼的境界）。』 『再者，寶女！菩薩在修行菩提道時，常常修習清凈的道，常常宣說清凈的法，通過修習和莊嚴而獲得清凈的法，這樣的莊嚴既能自我修習，也能教導眾生。因為這個原因，當獲得菩提時，成就三無畏（指第三次證得的無所畏懼的境界）。』 『再者，寶女！菩薩在修行菩提道時，始終不會生起驕慢之心，始終不會自誇說自己知道、自己看見，會隱藏自己的功德，而顯露自己的過錯。因為這個原因，當獲得菩提時，成就四無畏（指第四次證得的無所畏懼的境界）。』 『再者，寶女！菩薩在修行菩提道時，對於迷失道路的眾生，會指示他們正確的道路，清除道路上的瓦礫、石頭和尖刺，在渡口險峻的地方建造橋樑，在黑暗的地方設定燈火照明，看到犯錯的人能夠使他們調伏；能夠消除眾生所有的疑惑和悔恨，對於沒有犯錯的人不會強加罪名，消除眾生對於佛法的疑惑之心，施予佛法的光明，勸請他人宣說佛法，看到宣說佛法的人會稱讚說『善哉』，恭敬尊重他們，不會產生輕視之心；想要理解一切眾生的語言，對於說話不正的人也不會輕視他們。因為這個原因，當獲得菩提時，成就初無失（指初次證得的沒有過失的境界）。』 『再者，寶女！菩薩在修行菩提道時，說真實的話、符合佛法的話、有意義的話、適時的話、能夠調伏人心的話、沒有錯誤的話、遠離各種惡語的話、聖人的話。如果聽聞了佛法，會轉告給他人，爲了自己和利益他人，說法時不會輕率，不會引發爭論，相信佛、法、僧（指佛教的三寶），也讓眾生相信佛、法、僧，觀察諸法界（指一切現象的本質）是不可言說的。因為這個原因，當獲得菩提時，能夠了解一切語言，獲得無量的總持（指記憶和理解能力）和方便（指善巧的方法）。』

【English Translation】 English version Everything (referring to all phenomena), when observing the Dharma realm (referring to the universe and all things), one finds that it has no fixed and unchanging forms. Because of this reason, when attaining Bodhi (referring to enlightenment), one achieves the first fearlessness (referring to the first state of fearlessness attained). 'Furthermore, Jewel Daughter (referring to the Buddha's address to Jewel Daughter)! When a Bodhisattva is practicing the Bodhi path (referring to the path to enlightenment), they clearly understand the Dharma that obstructs practice (referring to obstacles in practice). Because of this understanding, they do not practice or follow these obstructing Dharmas, nor do they praise them, nor do they teach others to practice them. Having understood these obstacles, they will stay away from them. Because of this reason, when attaining Bodhi, one achieves the second fearlessness (referring to the second state of fearlessness attained).' 'Furthermore, Jewel Daughter! When a Bodhisattva is practicing the Bodhi path, they constantly cultivate the pure path, constantly proclaim the pure Dharma. Through cultivation and adornment, they attain the pure Dharma. Such adornment is both for self-cultivation and for teaching sentient beings. Because of this reason, when attaining Bodhi, one achieves the third fearlessness (referring to the third state of fearlessness attained).' 'Furthermore, Jewel Daughter! When a Bodhisattva is practicing the Bodhi path, they never give rise to arrogance, never boast about their own knowledge or vision, hide their merits, and reveal their faults. Because of this reason, when attaining Bodhi, one achieves the fourth fearlessness (referring to the fourth state of fearlessness attained).' 'Furthermore, Jewel Daughter! When a Bodhisattva is practicing the Bodhi path, they will guide those who have lost their way to the correct path, remove rubble, stones, and thorns from the road, build bridges in dangerous crossings, provide lights in dark places, and be able to subdue those who have committed offenses. They can eliminate all doubts and regrets of sentient beings, and will not falsely accuse those who have not committed offenses. They will eliminate the doubts of sentient beings about the Dharma, bestow the light of the Dharma, encourage others to proclaim the Dharma, and praise those who proclaim the Dharma, saying 'Excellent!' They will respect and honor them, and will not have contempt. They wish to understand the languages of all sentient beings, and will not look down on those who speak incorrectly. Because of this reason, when attaining Bodhi, one achieves the first faultlessness (referring to the first state of faultlessness attained).' 'Furthermore, Jewel Daughter! When a Bodhisattva is practicing the Bodhi path, they speak truthfully, in accordance with the Dharma, meaningfully, at the right time, in a way that can subdue the mind, without error, avoiding all evil speech, and in the manner of the sages. If they have heard the Dharma, they will pass it on to others, for their own benefit and the benefit of others. When speaking, they will not be careless, nor will they cause disputes. They believe in the Buddha, Dharma, and Sangha (referring to the Three Jewels of Buddhism), and also cause sentient beings to believe in the Buddha, Dharma, and Sangha. They observe that the Dharma realm (referring to the essence of all phenomena) is inexpressible. Because of this reason, when attaining Bodhi, they can understand all languages, and attain immeasurable Dharani (referring to the power of memory and understanding) and skillful means (referring to skillful methods).'

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，是故其身一切相好，一一毛孔悉出如來微妙音聲。

「複次，寶女！菩薩修行菩提道時，常修六念亦化眾生令修六念。以是因緣，得菩提時不失念心，亦得法證總持方便，無量眾生於無量劫，思惟深義一時來問，如來不假思惟之力，而能一時各隨問答。

「複次，寶女！菩薩修行菩提道時，常護一切眾生之心，不與眾生作亂心因、諸苦惱因；見諸眾生行善法時，不遮不亂。善知諸法悉如幻相，于諸眾生其心平等，知諸法界同於一味。以是因緣，得菩提時其心常定，得無邊聞總持方便，得是持已，心常在定而作佛事。

「複次，寶女！菩薩修行菩提道時，想不顛倒、心不顛倒，以不倒故，于無我中不作我想、眾生命人、士夫、男女、憍慢煩惱、常斷、有無、善惡垢凈、有漏無漏、世間出世間、生死涅槃等想；一切眾生有顛倒故，有如是想。若無顛倒則無是想，行於中道。以是因緣，得菩提時成就一想無有二想。修是定故，得無盡器總持方便。以是持力，心常修集無想三昧，憐愍眾生修集大悲，說法不息。

「複次，寶女！菩薩修行菩提道時，修集舍心，舍于苦、樂、不苦不樂、不喜不愁、不愛不瞋。以是因緣，利衰譭譽心無有二，常觀無常、苦、無我等，亦化眾生修如是舍。以是因緣，得菩

【現代漢語翻譯】 現代漢語譯本：因此，他的身體每一個相好，每一個毛孔都發出如來微妙的聲音。 『再者，寶女！菩薩在修行菩提道時，常常修習六念，也教化眾生修習六念。因為這個因緣，在證得菩提時不會失去正念，也能獲得法證總持的方便。無量眾生在無量劫中，同時來問深奧的義理，如來不需要思索的力量，就能在同一時間各自隨其所問而回答。 『再者，寶女！菩薩在修行菩提道時，常常守護一切眾生的心，不給眾生製造擾亂心念的因，以及各種苦惱的因；見到眾生行善法時，不加以阻礙或擾亂。善於了知一切法都如幻象，對於一切眾生其心平等，了知一切法界都同一味道。因為這個因緣，在證得菩提時他的心常常安定，獲得無邊聽聞總持的方便，得到這個總持后，心常在定中而做佛事。 『再者，寶女！菩薩在修行菩提道時，思想不顛倒、心不顛倒，因為不顛倒的緣故，在無我之中不產生我相、眾生相、壽命相、人相、士夫相、男女相、驕慢煩惱相、常斷相、有無相、善惡垢凈相、有漏無漏相、世間出世間相、生死涅槃相等想法；一切眾生因為有顛倒，所以有這些想法。如果沒有顛倒，就沒有這些想法，行於中道。因為這個因緣，在證得菩提時成就一想而沒有二想。修習這種禪定，獲得無盡器總持的方便。憑藉這種總持的力量，心常常修習無想三昧，憐憫眾生修習大悲，說法不停止。 『再者，寶女！菩薩在修行菩提道時，修習舍心，捨棄苦、樂、不苦不樂、不喜不愁、不愛不瞋。因為這個因緣，對於利益、衰敗、譭謗、讚譽，心沒有兩種分別，常常觀察無常、苦、無我等，也教化眾生修習這樣的舍。因為這個因緣，在證得菩提時

【English Translation】 English version: Therefore, every physical characteristic of his body, every single pore, emits the subtle sound of the Tathagata (如來, Thus Come One). 『Furthermore, Jewel Daughter! When a Bodhisattva (菩薩, enlightenment being) practices the Bodhi path, they constantly cultivate the six recollections and also transform sentient beings to cultivate the six recollections. Because of this cause, when attaining Bodhi (菩提, enlightenment), they do not lose mindfulness, and also attain the expedient of Dharma (法, teachings) realization and total retention. When countless sentient beings, over countless kalpas (劫, eons), simultaneously come to ask about profound meanings, the Tathagata, without relying on the power of thought, can at the same time answer each according to their questions. 『Furthermore, Jewel Daughter! When a Bodhisattva practices the Bodhi path, they constantly protect the minds of all sentient beings, not creating causes for disturbing their minds or causes for various sufferings; when seeing sentient beings practicing good Dharma, they do not obstruct or disturb them. They are skilled in knowing that all dharmas (法, phenomena) are like illusions, their minds are equal towards all sentient beings, and they know that all Dharma realms are of one taste. Because of this cause, when attaining Bodhi, their mind is constantly stable, they attain the expedient of boundless hearing and total retention, and having attained this retention, their mind is constantly in samadhi (定, meditative concentration) while performing Buddha activities. 『Furthermore, Jewel Daughter! When a Bodhisattva practices the Bodhi path, their thoughts are not inverted, and their mind is not inverted. Because of not being inverted, in the absence of self, they do not create thoughts of self, sentient beings, life span, person, man, woman, arrogance and afflictions, permanence and annihilation, existence and non-existence, good and evil, defilement and purity, with outflows and without outflows, worldly and transcendental, birth and death, and nirvana (涅槃, cessation of suffering); all sentient beings have such thoughts because they are inverted. If there is no inversion, there are no such thoughts, and one walks the Middle Way. Because of this cause, when attaining Bodhi, they achieve one thought and have no dual thoughts. By cultivating this samadhi, they attain the expedient of inexhaustible vessel total retention. With the power of this retention, their mind constantly cultivates the samadhi of no-thought, they compassionately cultivate great compassion for sentient beings, and their Dharma teaching does not cease. 『Furthermore, Jewel Daughter! When a Bodhisattva practices the Bodhi path, they cultivate the mind of equanimity, abandoning suffering, pleasure, neither suffering nor pleasure, neither joy nor sorrow, neither love nor anger. Because of this cause, their mind has no duality towards gain and loss, praise and blame, and they constantly contemplate impermanence, suffering, no-self, etc., and also transform sentient beings to cultivate such equanimity. Because of this cause, when attaining Bodhi,

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提時名為大舍。得是舍已，得大海印總持方便。以是持力，雖得人、天、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽、釋天、梵天恭敬供養，不以為欣；邪見惡人輕慢罵辱，不以為戚。其心平等，如地水火風，不上不下、不動不濁，修大慈悲。

「複次，寶女！菩薩修行菩提道時，至心求菩提甚深之法種種善根，不求聲聞乘。修集大悲如是等心，無有退轉。以是因緣，得菩提時成如來欲，無增無減，得金剛幢總持方便，得大自在。知云何說、知說何事、知何時說、知何處說、知為何眾生。

「複次，寶女！菩薩修行菩提道時，常勤精進，于諸善法不知厭足，恭敬供養和上善友，亦常親近樂聽正法，隨聞而持。如是精進為調眾生，為欲供養無量諸佛，為令無量無邊眾生得無上道，亦令獲得如是精進入於法門。以是因緣，得聞佛法總持方便，是故菩薩得菩提時，成就如是精進無減，以精進故具足神通。

「複次，寶女！菩薩修行菩提道時，具足念心修四念處，觀內外身無常、苦、無我，受、心、法、念亦復如是。修空、無相、無愿三昧，為如來身，觀身念處不證解脫。以是因緣，得菩提時成就如來念心無減，得知心通，知諸眾生根、界、解、業、煩惱、行習心處，善根惡根果報生滅，諸有次第，諸佛

【現代漢語翻譯】 現代漢語譯本：當時他的名字叫大舍（Mahātyāga）。得到這種捨棄之後，他獲得了大海印總持（Sāgaramudrā-dhāraṇī）的方便法門。憑藉這種總持的力量，即使得到人、天、阿修羅（Asura，非天）、乾闥婆（Gandharva，香神）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、釋天（Śakra，帝釋天）、梵天（Brahmā，色界天主）的恭敬供養，他也不會感到欣喜；即使被持有邪見、作惡的人輕慢、謾罵、侮辱，他也不會感到憂愁。他的心平等如地、水、火、風，既不上升也不下降，既不動搖也不渾濁，修習大慈大悲。 『再者，寶女！菩薩在修行菩提道時，至誠懇切地尋求菩提甚深的法和種種善根，不求聲聞乘（Śrāvakayāna，小乘）。修集大悲心等，永不退轉。因為這個因緣，當他證得菩提時，成就如來（Tathāgata）的意願，既不增加也不減少，獲得金剛幢總持（Vajradhvaja-dhāraṇī）的方便法門，獲得大自在。他知道如何說法、知道說什麼事、知道何時說、知道在何處說、知道為哪類眾生說。 『再者，寶女！菩薩在修行菩提道時，常常勤奮精進，對於各種善法不知滿足，恭敬供養和尚善友，也常常親近樂於聽聞正法，隨聽隨持。如此精進是爲了調伏眾生，爲了供養無量諸佛，爲了使無量無邊的眾生證得無上道，也爲了使自己獲得如此精進而進入法門。因為這個因緣，他獲得聽聞佛法的總持方便，所以菩薩證得菩提時，成就如此精進而不減少，因為精進的緣故而具足神通。 『再者，寶女！菩薩在修行菩提道時，具足念心修習四念處（smṛtyupasthāna），觀察內外身體的無常、苦、無我，受、心、法、念也是如此。修習空、無相、無愿三昧（samādhi），爲了成就如來身，觀察身念處而不證入解脫。因為這個因緣，當他證得菩提時，成就如來念心而不減少，得知心通，知道各種眾生的根、界、解、業、煩惱、行習心處，善根惡根果報的生滅，以及各種次第，諸佛

【English Translation】 English version: At that time, his name was Mahātyāga (Great Renunciation). Having obtained this renunciation, he attained the expedient means of the Sāgaramudrā-dhāraṇī (Ocean Seal Dharani). With the power of this dhāraṇī, even if he received respectful offerings from humans, devas (gods), asuras (demigods), gandharvas (celestial musicians), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), Śakra (Indra), and Brahmā (creator god), he would not feel joy; even if he were slighted, cursed, or insulted by those with wrong views and evil deeds, he would not feel sorrow. His mind was as equal as earth, water, fire, and wind, neither rising nor falling, neither moving nor turbid, cultivating great compassion. 'Furthermore, O Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, he sincerely seeks the profound Dharma of Bodhi and all kinds of good roots, not seeking the Śrāvakayāna (Hearer Vehicle). He cultivates great compassion and such minds, without regression. Because of this cause, when he attains Bodhi, he fulfills the Tathāgata's (Thus Gone One) wishes, neither increasing nor decreasing, attains the expedient means of the Vajradhvaja-dhāraṇī (Diamond Banner Dharani), and attains great freedom. He knows how to speak, knows what to speak about, knows when to speak, knows where to speak, and knows for which beings to speak. 'Furthermore, O Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, he is always diligent and vigorous, never satisfied with all good dharmas, respectfully making offerings to his teachers and virtuous friends, and also always drawing near to and delighting in hearing the true Dharma, holding onto what he hears. Such diligence is for the sake of taming beings, for the sake of making offerings to countless Buddhas, for the sake of enabling countless boundless beings to attain the unsurpassed path, and also for enabling himself to obtain such diligence and enter the Dharma gate. Because of this cause, he obtains the expedient means of hearing the Buddha's Dharma, therefore, when a Bodhisattva attains Bodhi, he achieves such diligence without diminishing, and because of diligence, he is endowed with supernatural powers. 'Furthermore, O Jewel Maiden! When a Bodhisattva is practicing the Bodhi path, he is endowed with mindfulness and cultivates the four smṛtyupasthānas (foundations of mindfulness), observing the impermanence, suffering, and non-self of the inner and outer body, and the same for feelings, mind, and dharmas. He cultivates the samādhis (meditative absorptions) of emptiness, signlessness, and wishlessness, for the sake of the Tathāgata's body, observing the body's mindfulness without attaining liberation. Because of this cause, when he attains Bodhi, he achieves the Tathāgata's mindfulness without diminishing, knows the mind's powers, knows the roots, realms, understandings, karmas, afflictions, habitual tendencies of all beings, the arising and ceasing of good and evil roots and their retributions, and all the sequences, all the Buddhas

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世界、諸乘大眾，菩薩諸行得授記莂，父母、親族、師長、和上，知如是等心不失念。

「複次，寶女！菩薩修行菩提道時，常修智慧、利慧、疾慧、無邊慧、甚深慧、解慧、凈慧、不動慧、無礙慧、無勝慧，了知聲聞緣覺乘慧、無上慧、不知足慧、具足如是等慧。求慧求法、持法說法，甘樂於法，以樂法故，于內外物不生貪著。于師和上能忍眾苦，以所須物奉獻貢上，為於一字一句之義，能以十方世界珍寶奉施法主，一偈因緣舍于身命。雖于無量恒河沙等劫修行佈施，不如一聞菩提之事心生歡喜。于正法所樂聞樂說，常為諸佛諸天所念，以念力故，世間所有經典書論悉能通達。以是因緣，得菩提時成佛智慧無增無減，如是等智名為無礙。知眾生心，善、不善、無記，有漏無漏，世間出世間，垢法凈法，生死涅槃，一切法門，一切菩提事，一切菩提道，一切世界，一切劫、一切微塵、去來現在。于如是事通達無礙、說時無盡，以是因緣，如來能於一法之中說無量法。

「複次，寶女！菩薩修行菩提道時，不樂在家求受五欲，樂處空閑修出家法，樂修深義及三脫門，以是修力得無礙法門、無掛礙智，過魔境界莊嚴具足，遠離煩惱及諸惡見，說甚深義破眾疑心，除去一切諸惡覺觀，破于欲界色無色界。為貪眾

【現代漢語翻譯】 現代漢語譯本：

世界、各位大乘的修行者，菩薩的各種修行得到授記，父母、親族、師長、和尚，知道這些情況，心中不會忘記。

『再者，寶女！菩薩在修行菩提道時，常常修習智慧、利慧、疾慧、無邊慧、甚深慧、解慧、凈慧、不動慧、無礙慧、無勝慧，瞭解聲聞乘（Shravaka-yana，指聽聞佛法而修行的聲聞弟子）和緣覺乘（Pratyekabuddha-yana，指不依師教，自己覺悟的修行者）的智慧、無上智慧、不知足的智慧，具備這些智慧。爲了求得智慧和佛法，受持佛法並宣說佛法，樂於佛法，因為喜愛佛法，所以對於內外之物不產生貪戀執著。對於師父和尚能夠忍受各種苦難，用所需的物品供養奉獻，爲了一個字一句的含義，能夠用十方世界的珍寶供奉給法主，爲了一個偈頌的因緣，可以捨棄自己的生命。即使在無量恒河沙數般的劫數中修行佈施，也不如聽到菩提之事而心生歡喜。對於正法，樂於聽聞和宣說，常常被諸佛和諸天所憶念，因為憶念的力量，世間所有的經典和論著都能夠通達。因為這個因緣，在得到菩提時，成就佛的智慧，不會增加也不會減少，這樣的智慧稱為無礙。瞭解眾生的心，善、不善、無記（既非善也非惡）、有漏（指有煩惱的）無漏（指沒有煩惱的）、世間和出世間、垢法（指不清凈的法）和凈法（指清凈的法）、生死和涅槃，一切法門，一切菩提之事，一切菩提之道，一切世界，一切劫、一切微塵、過去現在未來。對於這些事情通達無礙，宣說時沒有窮盡，因為這個因緣，如來能夠在一個法中宣說無量的法。

『再者，寶女！菩薩在修行菩提道時，不喜歡在家中追求五欲（指色、聲、香、味、觸五種慾望），喜歡在空閑的地方修行出家之法，喜歡修習深奧的義理和三脫門（指空門、無相門、無作門），因為這種修行的力量，得到無礙的法門、無掛礙的智慧，超越魔的境界，莊嚴具足，遠離煩惱和各種邪見，宣說甚深的義理，破除眾人的疑惑，除去一切惡的覺觀，破除對於欲界（指有情慾的眾生所住的世界）和色界（指有色相的眾生所住的世界）的執著。爲了貪戀眾生，

【English Translation】 English version:

The world, all the great vehicle practitioners, the various practices of the Bodhisattvas receive predictions, parents, relatives, teachers, and preceptors know these things, and their minds do not lose mindfulness.

'Furthermore, Jewel Daughter! When Bodhisattvas practice the Bodhi path, they constantly cultivate wisdom, sharp wisdom, swift wisdom, boundless wisdom, profound wisdom, understanding wisdom, pure wisdom, immovable wisdom, unobstructed wisdom, and unsurpassed wisdom. They understand the wisdom of the Shravaka-yana (the vehicle of disciples who hear the Buddha's teachings), the Pratyekabuddha-yana (the vehicle of those who attain enlightenment on their own), unsurpassed wisdom, and the wisdom of not being content, possessing such wisdom. In order to seek wisdom and the Dharma, they uphold the Dharma and preach the Dharma, delighting in the Dharma. Because they love the Dharma, they do not develop attachment to internal or external things. They can endure all kinds of suffering for their teachers and preceptors, offering and dedicating the necessary items. For the meaning of a single word or phrase, they can offer the treasures of the ten directions to the Dharma master. For the sake of a single verse, they can give up their lives. Even if they practice giving for countless kalpas like the sands of the Ganges River, it is not as good as hearing about Bodhi and generating joy in their hearts. They delight in hearing and speaking the true Dharma, and are constantly remembered by all Buddhas and devas. Because of the power of mindfulness, they can understand all the scriptures and treatises in the world. Because of this cause, when they attain Bodhi, they achieve the wisdom of a Buddha, which neither increases nor decreases. Such wisdom is called unobstructed. They understand the minds of sentient beings, whether they are good, not good, or neutral, whether they are defiled or undefiled, worldly or transcendental, defiled Dharma or pure Dharma, birth and death or Nirvana, all Dharma doors, all Bodhi matters, all Bodhi paths, all worlds, all kalpas, all dust particles, past, present, and future. They have unobstructed understanding of these things, and their speech is inexhaustible. Because of this cause, the Tathagata can speak immeasurable Dharmas within a single Dharma.

'Furthermore, Jewel Daughter! When Bodhisattvas practice the Bodhi path, they do not enjoy seeking the five desires (form, sound, smell, taste, and touch) at home. They prefer to practice the Dharma of renunciation in secluded places. They enjoy practicing profound meanings and the three doors of liberation (emptiness, signlessness, and wishlessness). Because of the power of this practice, they obtain unobstructed Dharma doors and unobstructed wisdom. They transcend the realm of Mara, are adorned with virtues, and are far from afflictions and all evil views. They preach profound meanings, dispel the doubts of the masses, remove all evil thoughts and perceptions, and break through attachments to the desire realm (the realm of beings with desires) and the form realm (the realm of beings with form). For the sake of being greedy for sentient beings,

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生演說正法令離貪心，為喜瞋者演說慈心令離瞋恚，為愚癡者說十二因緣令離無明，為慳貪者說檀波羅蜜，為破戒者說尸波羅蜜，為瞋恚者說羼提波羅蜜，為懈怠者說毗梨耶波羅蜜，為亂心者說禪波羅蜜，為無智者說般若波羅蜜。

「為凡夫人說四真諦，為顛倒者說無常、無凈、無樂、無我，為結縛者說三十七助菩提法。菩薩具足如是等法，以是因緣，得菩提時成就解脫無增無減，如是解脫無能動者，畢竟清凈畢竟解脫。能知能見一切聲聞、辟支佛乘，亦得清凈總持方便，以持力故能說解脫，於一切法得大自在。

「複次，寶女！菩薩修行菩提道時，恭敬智慧得智勢力，得智光明，知眷屬智，知無貪心，知無瞋心，知無癡心，知無愛心，知無垢心，知無諍心，知無食心，知無貪心，知無上心，知無礙心，知無記心，知善心，知不善心，知噁心，知凈心，知不凈心，大心小心，狹心廣心，遍知心不遍知心，貪心舍心，持戒心破戒心，忍心不忍心，懈怠心精進心，定心亂心，癡心慧心，凡心聖心，正定聚心、邪定聚心、不定聚心，聲聞心、緣覺心、菩薩心，苦諦心、集諦心、滅諦心、道諦心。

「雖知如是而不取證，為調眾生常說正法，謂四真諦、十二因緣。遠離斷見及以我見，說因緣果從緣而生，非

【現代漢語翻譯】 現代漢語譯本 為貪婪的人宣說正法，使其遠離貪心；為易怒的人宣說慈心，使其遠離嗔恚；為愚癡的人宣說十二因緣，使其遠離無明；為慳吝的人宣說檀波羅蜜（佈施的完美）；為破戒的人宣說尸波羅蜜（持戒的完美）；為嗔恚的人宣說羼提波羅蜜（忍辱的完美）；為懈怠的人宣說毗梨耶波羅蜜（精進的完美）；為散亂心的人宣說禪波羅蜜（禪定的完美）；為無智慧的人宣說般若波羅蜜（智慧的完美）。 為凡夫俗子宣說四聖諦；為顛倒執著的人宣說無常、不凈、無樂、無我；為被煩惱束縛的人宣說三十七道品（助菩提法）。菩薩圓滿具足這些法，因此，當他證得菩提時，成就的解脫是無增無減的，這樣的解脫是不可動搖的，是究竟清凈、究竟解脫的。他能知能見一切聲聞乘、辟支佛乘，也能獲得清凈的總持方便，憑藉這種持力，他能宣說解脫，對一切法獲得大自在。 再者，寶女！菩薩在修行菩提道時，恭敬智慧，獲得智慧的力量，獲得智慧的光明，了知眷屬的智慧，了知無貪心，了知無嗔心，了知無癡心，了知無愛心，了知無垢心，了知無諍心，了知無食心，了知無貪心，了知無上心，了知無礙心，了知無記心，了知善心，了知不善心，了知噁心，了知凈心，了知不凈心，大心小心，狹心廣心，遍知心不遍知心，貪心舍心，持戒心破戒心，忍心不忍心，懈怠心精進心，定心亂心，癡心慧心，凡心聖心，正定聚心、邪定聚心、不定聚心，聲聞心、緣覺心、菩薩心，苦諦心、集諦心、滅諦心、道諦心。 雖然了知這些，卻不急於證悟，爲了調伏眾生，常說正法，即四聖諦、十二因緣。遠離斷見和我見，宣說因緣果報，一切皆由因緣而生，並非

【English Translation】 English version For those with greed, he expounds the true Dharma to liberate them from greed; for those with anger, he expounds loving-kindness to liberate them from hatred; for those with ignorance, he expounds the twelve links of dependent origination to liberate them from ignorance; for the stingy, he expounds Dāna pāramitā (perfection of giving); for the immoral, he expounds Śīla pāramitā (perfection of morality); for the angry, he expounds Kṣānti pāramitā (perfection of patience); for the lazy, he expounds Vīrya pāramitā (perfection of diligence); for the distracted, he expounds Dhyāna pāramitā (perfection of meditation); for the unwise, he expounds Prajñā pāramitā (perfection of wisdom). For ordinary beings, he expounds the Four Noble Truths; for those with inverted views, he expounds impermanence, impurity, suffering, and non-self; for those bound by afflictions, he expounds the thirty-seven aids to enlightenment. A Bodhisattva fully possesses these qualities, and therefore, when he attains Bodhi, the liberation he achieves is without increase or decrease. Such liberation is unshakeable, ultimately pure, and ultimately liberated. He can know and see all the vehicles of Śrāvakas and Pratyekabuddhas, and also obtain the pure Dharani (total retention) means. By the power of this retention, he can expound liberation and attain great freedom over all dharmas. Furthermore, O Jewel Daughter! When a Bodhisattva practices the Bodhi path, he reveres wisdom, obtains the power of wisdom, obtains the light of wisdom, knows the wisdom of his retinue, knows the absence of greed, knows the absence of hatred, knows the absence of ignorance, knows the absence of attachment, knows the absence of defilement, knows the absence of conflict, knows the absence of craving for food, knows the absence of greed, knows the unsurpassed mind, knows the unobstructed mind, knows the neutral mind, knows the wholesome mind, knows the unwholesome mind, knows the evil mind, knows the pure mind, knows the impure mind, the great mind and the small mind, the narrow mind and the broad mind, the mind that knows all and the mind that does not know all, the greedy mind and the generous mind, the moral mind and the immoral mind, the patient mind and the impatient mind, the lazy mind and the diligent mind, the concentrated mind and the distracted mind, the ignorant mind and the wise mind, the ordinary mind and the noble mind, the mind of the rightly determined, the mind of the wrongly determined, the mind of the undetermined, the mind of the Śrāvaka, the mind of the Pratyekabuddha, the mind of the Bodhisattva, the mind of the truth of suffering, the mind of the truth of origin, the mind of the truth of cessation, and the mind of the truth of the path. Although he knows all these, he does not rush to attain enlightenment. To tame sentient beings, he constantly expounds the true Dharma, namely the Four Noble Truths and the twelve links of dependent origination. He avoids the views of annihilation and self, and expounds the cause and effect, that all things arise from conditions, not from

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因於我眾生命等。了知無明因緣於行，行因緣識，識因緣名色，名色因緣六處，六處因緣觸，觸因緣受，受因緣取，取因緣愛，愛因緣有，有因緣生，生因緣老死憂悲苦聚；無明滅故行滅，行滅故識滅，識滅故名色滅，名色滅故六處滅，六處滅故觸滅，觸滅故受滅，受滅故取滅，取滅故愛滅，愛滅故有滅，有滅故生老死憂悲苦惱滅、大苦聚滅。作是觀已復作是念：『如是等法，實非我作、眾生壽命士夫等作，非常非斷。若非眾生士夫等作，是名為空。如其空者即是無我眾生壽命及以士夫，無常無斷；若無常斷，無生無滅；無生滅者三世不攝；三世不攝即名為無；如其無者不可算數；無算數故即第一義；第一義者即是如來語；如來語者即無斗諍；無斗諍者名沙門法；沙門法者即是虛空。』若能了知如是等法，名真實知。

「若觀思惟，諸惡因緣則生無明至大苦聚；惡思惟滅則無明滅，乃至大苦聚滅。作是觀已，不著常見、不著斷見，知一切法從緣而生、從緣而滅，知一切法無我眾生壽命士夫，不見此彼及以中間。何以故？若無彼此云何有中？是故菩薩如是說法。以是因緣，得菩提時成解脫智無增無減，亦得無邊總持方便。以得持故，依於法界觀虛空界，說是處非處，至漏盡力四無所畏大慈大悲，宣說甚深秘密之藏

【現代漢語翻譯】 現代漢語譯本：因為我等眾生的生命，了知無明（avidyā，指對真理的無知）是產生行的因緣，行（saṃskāra，指意志行為）是產生識（vijñāna，指意識）的因緣，識是產生名色（nāmarūpa，指精神和物質現象）的因緣，名色是產生六處（ṣaḍāyatana，指六根）的因緣，六處是產生觸（sparśa，指感官接觸）的因緣，觸是產生受（vedanā，指感受）的因緣，受是產生取（upādāna，指執取）的因緣，取是產生愛（tṛṣṇā，指渴愛）的因緣，愛是產生有（bhava，指存在）的因緣，有是產生生（jāti，指出生）的因緣，生是產生老死憂悲苦聚（jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya，指衰老、死亡、憂愁、悲傷、痛苦和絕望）的因緣；無明滅，則行滅；行滅，則識滅；識滅，則名色滅；名色滅，則六處滅；六處滅，則觸滅；觸滅，則受滅；受滅，則取滅；取滅，則愛滅；愛滅，則有滅；有滅，則生老死憂悲苦惱滅、大苦聚滅。這樣觀察之後，又這樣想：『這些法，實際上不是我所作，也不是眾生、壽命、士夫（puruṣa，指人）等所作，不是常，也不是斷。如果不是眾生、士夫等所作，這就叫做空（śūnyatā，指空性）。如果它是空，那就是無我、無眾生、無壽命以及無士夫，無常無斷；如果無常無斷，那就是無生無滅；無生滅的，就不被三世（過去、現在、未來）所包含；不被三世所包含，就叫做無；如果它是無，就不可計數；不可計數，那就是第一義（paramārtha，指最高的真理）；第一義就是如來（tathāgata，指佛）的語言；如來的語言就是沒有鬥爭；沒有鬥爭就叫做沙門法（śrāmaṇadharma，指修行者的法）；沙門法就是虛空。』如果能夠了知這些法，就叫做真實知。 如果觀察和思維，各種惡的因緣就會產生無明，直到產生大苦聚；惡的思維滅，則無明滅，乃至大苦聚滅。這樣觀察之後，不執著于常見（śāśvatadṛṣṭi，指認為事物永恒存在的觀點），不執著于斷見（ucchedadṛṣṭi，指認為事物斷滅的觀點），知道一切法都是從因緣而生，從因緣而滅，知道一切法無我、無眾生、無壽命、無士夫，不見此、彼以及中間。為什麼呢？如果沒有此和彼，怎麼會有中間呢？所以菩薩這樣說法。因為這個因緣，得到菩提（bodhi，指覺悟）時，成就解脫智（vimukti-jñāna，指解脫的智慧），無增無減，也得到無邊的總持（dhāraṇī，指記憶和保持）方便。因為得到總持，依於法界（dharmadhātu，指一切法的本性）觀察虛空界，說什麼是處，什麼不是處，直到漏盡力（āsravakṣayabala，指斷除煩惱的力量）、四無所畏（catvāri vaiśāradyāni，指佛的四種無畏）、大慈大悲（mahāmaitrī-mahākaruṇā，指偉大的慈愛和悲憫），宣說甚深秘密之藏。

【English Translation】 English version: Because of the lives of beings like myself, it is understood that ignorance (avidyā) is the condition for the arising of volitional actions (saṃskāra), volitional actions are the condition for the arising of consciousness (vijñāna), consciousness is the condition for the arising of mind and matter (nāmarūpa), mind and matter are the condition for the arising of the six sense bases (ṣaḍāyatana), the six sense bases are the condition for the arising of contact (sparśa), contact is the condition for the arising of feeling (vedanā), feeling is the condition for the arising of craving (tṛṣṇā), craving is the condition for the arising of grasping (upādāna), grasping is the condition for the arising of becoming (bhava), becoming is the condition for the arising of birth (jāti), and birth is the condition for the arising of old age, death, sorrow, lamentation, pain, grief, and despair (jarā-maraṇa-śoka-parideva-duḥkha-daurmanasya); with the cessation of ignorance, volitional actions cease; with the cessation of volitional actions, consciousness ceases; with the cessation of consciousness, mind and matter cease; with the cessation of mind and matter, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth, old age, death, sorrow, lamentation, pain, grief, and despair cease, and the great mass of suffering ceases. Having observed this, one further thinks: 『These phenomena are not actually made by me, nor by beings, life spans, persons (puruṣa), etc.; they are neither permanent nor annihilated. If they are not made by beings, persons, etc., this is called emptiness (śūnyatā). If it is empty, then it is without self, without beings, without life spans, and without persons, neither permanent nor annihilated; if neither permanent nor annihilated, then it is without arising and without ceasing; that which is without arising and ceasing is not included in the three times (past, present, and future); that which is not included in the three times is called non-existent; if it is non-existent, it is incalculable; because it is incalculable, it is the ultimate truth (paramārtha); the ultimate truth is the word of the Tathāgata (Buddha); the word of the Tathāgata is without conflict; that which is without conflict is called the Dharma of the Śrāmaṇa (practitioner); the Dharma of the Śrāmaṇa is like space.』 If one can understand these phenomena, it is called true understanding. If one observes and contemplates, various evil conditions will give rise to ignorance, leading to the great mass of suffering; with the cessation of evil thoughts, ignorance ceases, and so on, until the great mass of suffering ceases. Having observed this, one does not cling to the view of permanence (śāśvatadṛṣṭi), nor to the view of annihilation (ucchedadṛṣṭi), knowing that all phenomena arise from conditions and cease from conditions, knowing that all phenomena are without self, without beings, without life spans, and without persons, not seeing this, that, or the middle. Why is this? If there is no this and that, how can there be a middle? Therefore, the Bodhisattva speaks in this way. Because of this condition, when one attains Bodhi (enlightenment), one achieves the wisdom of liberation (vimukti-jñāna), without increase or decrease, and also obtains boundless means of retention (dhāraṇī). Because of obtaining retention, relying on the realm of Dharma (dharmadhātu), one observes the realm of space, speaking of what is appropriate and what is not, until the power of the exhaustion of outflows (āsravakṣayabala), the four fearlessnesses (catvāri vaiśāradyāni), great loving-kindness and great compassion (mahāmaitrī-mahākaruṇā), proclaiming the profound secret treasury.

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，兼以是法化于眾生，是名不與二乘共之，身口意等具足神通。

「複次，寶女！菩薩修行菩提道時，一切身業隨智慧行，不欺眾生而作妨礙，不貪不慳無有害心，梵行清凈勤修精進，集助道法不惜身命，為諸眾生起大慈悲。以是因緣，得菩提時名為如來，一切身業隨智慧行，得一切光總持方便。以是持力，能作種種方便之身，所謂天身、龍身、阿修羅身、迦樓羅身、乾闥婆身、緊那羅身、摩睺羅伽身、梵身、釋身、四天王身、剎利身、婆羅門身、毗捨身、首陀身、比丘、比丘尼、優婆塞、優婆夷身，示現如是種種身已，為諸大眾隨意說法。說法既竟即滅不現，令一切眾不知所在；或身滅已而故說法，一切眾生六情瞻對而無厭足，若不見時心常緣念。

「複次，寶女！菩薩修行菩提道時，一切口業隨智慧行，不欺眾生，妄語、兩舌、惡口、無義語，常安隱語、法語、毗尼語、不熱語、佛語、義語、喜聞語、樂見語。以是因緣，得菩提時名為如來一切口業隨智慧行，獲得三分總持方便。以是持力，善解一切眾生語言，說諸眾生所有之業。佛所出言是真實語、十二因緣語、隨解脫語、不貪語、寂靜語、因緣語。

「複次，寶女！菩薩修行菩提道時，一切意業隨智慧行，不欺眾生，不妒不害，不作邪見修

【現代漢語翻譯】 現代漢語譯本：並且用這種方法教化眾生，這被稱為不與二乘（聲聞乘和緣覺乘）共通的，身、口、意等都具足神通。 「再者，寶女！菩薩修行菩提道時，一切身業都隨著智慧而行，不欺騙眾生，不製造障礙，不貪婪不吝嗇，沒有害人之心，行為清凈，勤奮修行精進，積累助道之法，不惜身命，為一切眾生生起大慈悲心。因為這個因緣，得到菩提時被稱為如來，一切身業都隨著智慧而行，得到一切光明總持的方便。憑藉這種力量，能夠化作種種方便之身，所謂天身、龍身、阿修羅身（非天，好戰的惡神）、迦樓羅身（金翅鳥神）、乾闥婆身（天上的樂神）、緊那羅身（天上的歌神）、摩睺羅伽身（大蟒神）、梵身（梵天之身）、釋身（帝釋天之身）、四天王身、剎利身（國王或武士）、婆羅門身（祭司）、毗捨身（商人）、首陀身（奴隸）、比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷身（在家女眾），示現這樣種種身形之後，為大眾隨意說法。說法完畢就消失不現，讓一切眾生不知道他在哪裡；或者身體消失了仍然繼續說法，一切眾生用六根瞻仰觀看而沒有厭倦，如果看不見時心中常常思念。 「再者，寶女！菩薩修行菩提道時，一切口業都隨著智慧而行，不欺騙眾生，不說妄語、兩舌、惡口、無意義的話，常說安穩的話、佛法的話、戒律的話、不惱熱的話、佛的話、有意義的話、喜歡聽的話、樂意看的話。因為這個因緣，得到菩提時被稱為如來，一切口業都隨著智慧而行，獲得三分總持的方便。憑藉這種力量，善於理解一切眾生的語言，說出一切眾生所有的業報。佛所說的話是真實的話、十二因緣的話、隨順解脫的話、不貪婪的話、寂靜的話、因緣的話。 「再者，寶女！菩薩修行菩提道時，一切意業都隨著智慧而行，不欺騙眾生，不嫉妒不傷害，不產生邪見，修習

【English Translation】 English version: Moreover, this Dharma is used to transform sentient beings, and this is called not being shared with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), with body, speech, and mind all possessing supernatural powers. Furthermore, O Jewel Daughter! When a Bodhisattva practices the Bodhi path, all bodily actions follow wisdom, not deceiving sentient beings, not creating obstacles, not being greedy or stingy, having no harmful intentions, practicing pure conduct, diligently cultivating vigor, accumulating the Dharma that aids the path, not being attached to life, and generating great compassion for all sentient beings. Because of this cause, when attaining Bodhi, one is called Tathāgata, all bodily actions follow wisdom, and one obtains the expedient of all-encompassing light. With this power, one can manifest various expedient bodies, such as the body of a Deva (god), a Nāga (dragon), an Asura (demi-god), a Garuḍa (mythical bird), a Gandharva (celestial musician), a Kinnara (celestial musician), a Mahoraga (great serpent), a Brahma (god), a Śakra (god), a Four Heavenly Kings, a Kṣatriya (warrior), a Brahmin (priest), a Vaiśya (merchant), a Śūdra (laborer), a Bhikṣu (monk), a Bhikṣuṇī (nun), an Upāsaka (male lay follower), and an Upāsikā (female lay follower). Having manifested these various bodies, one preaches the Dharma to the assembly as one wishes. After preaching, one disappears, making all beings unaware of one's location; or after the body disappears, one continues to preach, and all beings gaze with their six senses without being satiated, and if they cannot see, they constantly think of one in their minds. Furthermore, O Jewel Daughter! When a Bodhisattva practices the Bodhi path, all verbal actions follow wisdom, not deceiving sentient beings, not speaking falsehoods, divisive speech, harsh words, or meaningless words, but always speaking peaceful words, Dharma words, Vinaya words, non-afflictive words, Buddha's words, meaningful words, words that are pleasing to hear, and words that are delightful to see. Because of this cause, when attaining Bodhi, one is called Tathāgata, all verbal actions follow wisdom, and one obtains the expedient of the three-part all-encompassing power. With this power, one is skilled in understanding the languages of all sentient beings and speaks of all the karmas of sentient beings. The words spoken by the Buddha are true words, words of the twelve links of dependent origination, words that accord with liberation, words without greed, words of tranquility, and words of causality. Furthermore, O Jewel Daughter! When a Bodhisattva practices the Bodhi path, all mental actions follow wisdom, not deceiving sentient beings, not being jealous or harmful, not generating wrong views, and cultivating

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于正見，起大慈悲于諸眾生其心平等，終不忘失菩提之心，具足智慧捐除憍慢。以是因緣，得菩提時，名為如來一切意業隨智慧行，獲得無垢總持方便。以是持力，住一心中能知一切眾生諸心。觀眾生心悉皆平等，如幻化相本性清凈；觀諸眾生身業平等，皆如水月；見諸眾生悉在己身，己身亦在眾生身中，猶如影現，能令眾生悉作佛身，亦令己身作眾生身，一切無有能動轉者。

「◎複次，寶女！菩薩修行菩提道時，信過去世諸佛智慧，善身口意業無有疑網。若聞佛事不可思議，不驚不怖。信過去佛世界眾生，已得調伏；信如來身游十方界往返無礙，能解一切眾生言語，隨其種種而為說法。一切三世智慧無礙，了知過去一切法界、一切諸乘，知諸眾生業果神通，知他心智。于如是等心信無疑，亦化眾生令同已信。以是因緣，得菩提時名為如來知過去世智慧無礙，因往修集勇健三昧，獲得健行總持方便。以是持力，能知過去諸佛世尊壽命種姓，亦知過去菩薩、聲聞、辟支佛等，一切眾生業果神通；亦知過去所有諸劫，有佛出者、無佛出者，及其名字，凈以不凈、若廣若狹、若粗若細、若微塵等，若倒若順，于如是等悉得了知，如觀掌中庵摩羅果。

「複次，寶女！菩薩修行菩提道時，信未來世諸佛智慧善身

【現代漢語翻譯】 現代漢語譯本：

以正見為基礎，對一切眾生生起廣大的慈悲心，內心平等，始終不忘失追求菩提的心，具備智慧，捨棄驕慢。因為這樣的因緣，當獲得菩提時，被稱為如來。一切意業都隨智慧而行，獲得無垢的總持方便。憑藉這種持力，安住於一心之中，能夠了解一切眾生的心念。觀察眾生的心，都平等如幻化之相，其本性清凈；觀察眾生的身業平等，都如水中之月；見到一切眾生都在自己身中，自己身也在眾生身中，猶如影子顯現，能夠令眾生都成就佛身，也令自己身作眾生身，一切都沒有能夠動搖轉變的。

『◎再者，寶女！菩薩在修行菩提道時，相信過去世諸佛的智慧，善於身口意業，沒有疑惑。如果聽到佛事不可思議，不會驚慌恐懼。相信過去佛的世界眾生，已經得到調伏；相信如來之身遊歷十方世界往返無礙，能夠理解一切眾生的語言，隨其種種根性而為說法。一切三世的智慧都沒有障礙，了知過去一切法界、一切諸乘，知道眾生的業果神通，知道他人的心智。對於這些，內心深信不疑，也教化眾生使他們與自己一樣相信。因為這樣的因緣，當獲得菩提時，被稱為如來，知道過去世的智慧沒有障礙，因為往昔修集勇健三昧（一種禪定），獲得健行總持方便。憑藉這種持力，能夠知道過去諸佛世尊的壽命種姓，也知道過去菩薩、聲聞、辟支佛（獨覺）等一切眾生的業果神通；也知道過去所有劫數，有佛出世的、沒有佛出世的，以及他們的名字，清凈與不清凈、廣大與狹小、粗糙與細微、如微塵等，或顛倒或順應，對於這些都完全瞭解，如同觀看掌中的庵摩羅果（一種果實）。

『再者，寶女！菩薩在修行菩提道時，相信未來世諸佛的智慧，善於身 現代漢語譯本：口意業，沒有疑惑。如果聽到未來佛事不可思議，不驚不怖。相信未來佛的世界眾生，皆得調伏；相信如來之身游十方界往返無礙，能解一切眾生言語，隨其種種而為說法。一切三世智慧無礙，了知未來一切法界、一切諸乘，知諸眾生業果神通，知他心智。于如是等心信無疑，亦化眾生令同已信。以是因緣，得菩提時名為如來知未來世智慧無礙，因往修集勇健三昧，獲得健行總持方便。以是持力，能知未來諸佛世尊壽命種姓，亦知未來菩薩、聲聞、辟支佛等，一切眾生業果神通；亦知未來所有諸劫，有佛出者、無佛出者，及其名字，凈以不凈、若廣若狹、若粗若細、若微塵等，若倒若順，于如是等悉得了知，如觀掌中庵摩羅果。』

【English Translation】 English version:

With right view, they generate great compassion towards all beings, their minds are equal, they never forget the aspiration for Bodhi, they possess wisdom, and they abandon arrogance. Because of these causes and conditions, when they attain Bodhi, they are called Tathagata. All their mental actions follow wisdom, and they obtain the immaculate Dharani (a type of mnemonic device) of skillful means. With this power of Dharani, they abide in one-pointedness of mind and are able to know the minds of all beings. They observe the minds of beings as equal, like illusory appearances, their nature being pure; they observe the physical actions of beings as equal, like the moon in water; they see all beings within their own body, and their own body within the bodies of beings, like a reflection. They are able to cause all beings to attain Buddhahood, and also cause their own body to become the body of a being, and nothing can move or change this.

'Furthermore, Jewel Daughter! When a Bodhisattva practices the Bodhi path, they believe in the wisdom of the Buddhas of the past, they are skilled in body, speech, and mind, and they have no doubts. If they hear of the inconceivable deeds of the Buddhas, they are not startled or afraid. They believe that the beings of the past Buddha worlds have already been tamed; they believe that the body of the Tathagata travels freely in the ten directions, and is able to understand the languages of all beings, and teaches them according to their various capacities. Their wisdom of all three times is unobstructed, they understand all the realms of the past, all the vehicles, they know the karmic results and supernormal powers of beings, and they know the minds of others. They have unwavering faith in these things, and they also transform beings to have the same faith as themselves. Because of these causes and conditions, when they attain Bodhi, they are called Tathagata, they know the wisdom of the past without obstruction, because they cultivated the Samadhi (a state of meditative consciousness) of courage and strength in the past, and they obtain the Dharani of skillful means of vigorous progress. With this power of Dharani, they are able to know the lifespan and lineage of the Buddhas of the past, and they also know the karmic results and supernormal powers of all beings, such as Bodhisattvas, Sravakas (disciples), and Pratyekabuddhas (solitary realizers) of the past; they also know all the past kalpas (eons), whether Buddhas appeared or not, and their names, whether pure or impure, vast or narrow, coarse or fine, like dust particles, whether inverted or in accordance, they understand all these things completely, like looking at an Amalaka fruit (a type of fruit) in the palm of their hand.

'Furthermore, Jewel Daughter! When a Bodhisattva practices the Bodhi path, they believe in the wisdom of the Buddhas of the future, they are skilled in body, English version: speech, and mind, and they have no doubts. If they hear of the inconceivable deeds of the Buddhas of the future, they are not startled or afraid. They believe that the beings of the future Buddha worlds will all be tamed; they believe that the body of the Tathagata travels freely in the ten directions, and is able to understand the languages of all beings, and teaches them according to their various capacities. Their wisdom of all three times is unobstructed, they understand all the realms of the future, all the vehicles, they know the karmic results and supernormal powers of beings, and they know the minds of others. They have unwavering faith in these things, and they also transform beings to have the same faith as themselves. Because of these causes and conditions, when they attain Bodhi, they are called Tathagata, they know the wisdom of the future without obstruction, because they cultivated the Samadhi of courage and strength in the past, and they obtain the Dharani of skillful means of vigorous progress. With this power of Dharani, they are able to know the lifespan and lineage of the Buddhas of the future, and they also know the karmic results and supernormal powers of all beings, such as Bodhisattvas, Sravakas, and Pratyekabuddhas of the future; they also know all the future kalpas, whether Buddhas will appear or not, and their names, whether pure or impure, vast or narrow, coarse or fine, like dust particles, whether inverted or in accordance, they understand all these things completely, like looking at an Amalaka fruit in the palm of their hand.'

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口意業無有疑網。若聞佛事不可思議，不生驚怖。信未來世界眾生悉當調伏；信于如來游十方世界往返無礙，能解一切眾生語言，隨其種種而為說法。一切三世智慧無礙，了知未來一切法界一切諸乘，知諸眾生業果神通，知他心智，于如是等心信無疑，亦化眾生令同已信。以是因緣，得菩提時名為如來知未來世智慧無礙，因修悲定得師子吼總持方便。以是持力，能知未來諸佛世尊壽命種姓，亦知未來菩薩、聲聞、辟支佛等，一切眾生業果神通。亦知未來所有諸劫，有佛出者、無佛出者，及其名字，凈以不凈、若廣若狹、若粗若細、若微塵等，若倒若順，于如是等悉得了知，如觀掌中庵摩羅果。

「複次，寶女！菩薩修行菩提道時，信現在世諸佛智慧善身口意業無有疑網。若聞佛事不可思議，不驚不怖。信現在佛世界眾生悉得調伏；信如來身游十方界往返無礙，能解一切眾生言語，隨其種種而為說法。一切三世智慧無礙，了知現在一切法界一切諸乘，知諸眾生業果神通，知他心智，于如是事心信無疑，亦化眾生令同己信。以是因緣，得菩提時名為如來知現在世智慧無礙，因修凈定獲得金剛總持方便。以是持力，能知現在諸佛世尊壽命種姓，亦知現在菩薩、聲聞、辟支佛等，一切眾生業果神通，亦知現在所有諸劫，

【現代漢語翻譯】 現代漢語譯本：身口意三業清凈，沒有疑惑和迷惘。如果聽到佛陀不可思議的事蹟，不會感到驚恐。相信未來世界的所有眾生都將被調伏；相信如來在十方世界往來無礙，能夠理解一切眾生的語言，並根據他們的不同情況進行說法。對於過去、現在、未來三世的智慧沒有障礙，能夠了解未來一切法界和一切乘（yāna，佛教的修行方式），知道眾生的業報和神通，瞭解他人的心智。對於這些，內心深信不疑，也教化眾生使他們與自己一樣相信。因為這個因緣，當獲得菩提（bodhi，覺悟）時，被稱為如來，擁有對未來世的無礙智慧，通過修習悲定（karuṇā-samādhi，慈悲的禪定）獲得獅子吼總持（siṃha-nāda-dhāraṇī，如獅子吼般威猛的總持）的方便法門。憑藉這種總持的力量，能夠知道未來諸佛世尊的壽命和種姓，也知道未來菩薩（bodhisattva，發願成佛的修行者）、聲聞（śrāvaka，聽聞佛法而修行的弟子）、辟支佛（pratyekabuddha，獨自覺悟者）等一切眾生的業報和神通。也知道未來所有劫（kalpa，時間單位），有佛出世或沒有佛出世，以及他們的名字，清凈或不清凈，廣大或狹小，粗糙或細微，如微塵般，或顛倒或順遂，對於這些都完全瞭解，如同觀看掌中的庵摩羅果（āmalaka，一種水果）一樣清晰。 其次，寶女（Ratnā，佛陀對一位女子的稱呼）！菩薩在修行菩提道時，相信現在世諸佛的智慧，身口意三業清凈，沒有疑惑和迷惘。如果聽到佛陀不可思議的事蹟，不會感到驚恐。相信現在佛陀世界的所有眾生都能夠被調伏；相信如來之身在十方世界往來無礙，能夠理解一切眾生的語言，並根據他們的不同情況進行說法。對於過去、現在、未來三世的智慧沒有障礙，能夠了解現在一切法界和一切乘，知道眾生的業報和神通，瞭解他人的心智。對於這些，內心深信不疑，也教化眾生使他們與自己一樣相信。因為這個因緣，當獲得菩提時，被稱為如來，擁有對現在世的無礙智慧，通過修習凈定（viśuddha-samādhi，清凈的禪定）獲得金剛總持（vajra-dhāraṇī，如金剛般堅固的總持）的方便法門。憑藉這種總持的力量，能夠知道現在諸佛世尊的壽命和種姓，也知道現在菩薩、聲聞、辟支佛等一切眾生的業報和神通，也知道現在所有劫，

【English Translation】 English version: Their actions of body, speech, and mind are free from doubt and confusion. If they hear of the inconceivable deeds of the Buddha, they do not become frightened. They believe that all beings in the future world will be tamed; they believe that the Tathāgata (如來, thus-gone one) travels freely in the ten directions, understands the languages of all beings, and teaches them according to their various needs. Their wisdom regarding the three times (past, present, and future) is unobstructed; they understand all future realms of dharma and all vehicles (yāna, paths of practice), know the karmic results and supernormal powers of all beings, and know the minds of others. They have unwavering faith in these matters and also convert beings to share their faith. Because of this cause, when they attain bodhi (菩提, enlightenment), they are called Tathāgata, possessing unobstructed wisdom regarding the future world. Through the practice of the samādhi of compassion (karuṇā-samādhi), they obtain the expedient means of the lion's roar dhāraṇī (siṃha-nāda-dhāraṇī). With the power of this dhāraṇī, they can know the lifespan and lineage of all future Buddhas, and also know the karmic results and supernormal powers of all future bodhisattvas (菩薩, enlightenment beings), śrāvakas (聲聞, hearers), pratyekabuddhas (辟支佛, solitary realizers), and all other beings. They also know all future kalpas (劫, eons), whether there will be Buddhas appearing or not, and their names, whether they are pure or impure, vast or narrow, coarse or subtle, like dust particles, inverted or aligned. They understand all these things as clearly as seeing an āmalaka (庵摩羅, a type of fruit) in the palm of their hand. Furthermore, Ratnā (寶女, Jewel Woman)! When bodhisattvas are practicing the path of bodhi, they believe in the wisdom of the Buddhas of the present world, and their actions of body, speech, and mind are free from doubt and confusion. If they hear of the inconceivable deeds of the Buddha, they do not become frightened. They believe that all beings in the present Buddha-world can be tamed; they believe that the Tathāgata travels freely in the ten directions, understands the languages of all beings, and teaches them according to their various needs. Their wisdom regarding the three times is unobstructed; they understand all present realms of dharma and all vehicles, know the karmic results and supernormal powers of all beings, and know the minds of others. They have unwavering faith in these matters and also convert beings to share their faith. Because of this cause, when they attain bodhi, they are called Tathāgata, possessing unobstructed wisdom regarding the present world. Through the practice of pure samādhi (viśuddha-samādhi), they obtain the expedient means of the vajra dhāraṇī (vajra-dhāraṇī). With the power of this dhāraṇī, they can know the lifespan and lineage of all present Buddhas, and also know the karmic results and supernormal powers of all present bodhisattvas, śrāvakas, pratyekabuddhas, and all other beings. They also know all present kalpas,

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有佛出者、無佛出者，及其名字，凈以不凈、若廣若狹、若粗若細、若微塵等，若倒若順，于如是等悉能了知，如觀掌中庵摩羅果。寶女！是名十八不共之法。

「如來複有不共之法，謂無見頂。何以故？無邊身故，無能勝者，名不共法。何以故？一切事具故。見者除惱，名不共法。何以故？身如藥樹故。處眾無畏，名不共法。何以故？一切清凈故。處眾無怯，名不共法。何以故？四無畏故。知眾生心，名不共法。何以故？隨意說法故。徒眾寂靜，名不共法。何以故？隨師教故。出言清凈，名不共法。何以故？不說無義語故。凡所宣說聞者歡喜，名不共法。何以故？離怨親想故。說法之聲齊眾而聞，名不共法。何以故？余無利益故。各各見佛正在已前，瞻對之時目未曾眴，名不共法。何以故？身不可思議故。聞佛所說要生善芽，名不共法。何以故？成就無量諸功德故。見者無厭，名不共法。何以故？覺一切法故。舉身回顧如象王視，名不共法。何以故？威儀清凈故。大師子吼，名不共法。何以故？具足大力故。威儀純善，名不共法。何以故？所有身業隨智行故。口業純善，名不共法。何以故？所有口業隨智行故。一切眼目，名不共法。何以故？所有意業隨智行故。眾生樂聞，名不共法。何以故？語微妙故。受上

【現代漢語翻譯】 現代漢語譯本： 寶女！無論是佛陀出世還是沒有佛陀出世，以及他們的名字，無論是清凈還是不清凈，無論是廣大還是狹小，無論是粗糙還是細微，無論是像微塵一樣，無論是顛倒還是順遂，對於這些種種情況，佛陀都能完全瞭解，就像觀看手中的庵摩羅果（一種果實）一樣清晰。寶女！這被稱為十八不共之法（佛陀獨有的十八種功德）。 如來（佛陀的稱號）還有不共之法，即無見頂（無法看到佛陀頭頂）。為什麼呢？因為佛陀的身體是無邊無際的，沒有誰能超越他，所以稱為不共之法。為什麼呢？因為佛陀具備一切功德。見到佛陀的人能消除煩惱，這稱為不共之法。為什麼呢？因為佛陀的身體就像藥樹一樣能治癒眾生。在眾人中無所畏懼，這稱為不共之法。為什麼呢？因為佛陀的一切都是清凈的。在眾人中不膽怯，這稱為不共之法。為什麼呢？因為佛陀具有四無畏（佛陀的四種無所畏懼的特質）。瞭解眾生的心意，這稱為不共之法。為什麼呢？因為佛陀能隨眾生的意願說法。徒眾寂靜，這稱為不共之法。為什麼呢？因為他們都遵循老師的教導。說出的話語清凈，這稱為不共之法。為什麼呢？因為佛陀不說沒有意義的話。凡是佛陀所宣說的，聽聞者都會歡喜，這稱為不共之法。為什麼呢？因為佛陀已經遠離了怨恨和親近的分別心。說法的聲音能讓所有聽眾都聽到，這稱為不共之法。為什麼呢？因為其他聲音沒有這樣的利益。每個人都覺得佛陀就在自己面前，瞻仰佛陀時眼睛不會眨動，這稱為不共之法。為什麼呢？因為佛陀的身體是不可思議的。聽聞佛陀所說的話，會生起善的種子，這稱為不共之法。為什麼呢？因為佛陀成就了無量的功德。見到佛陀不會感到厭倦，這稱為不共之法。為什麼呢？因為佛陀覺悟了一切法。轉身回顧時像象王一樣，這稱為不共之法。為什麼呢？因為佛陀的威儀是清凈的。發出大師子吼（佛陀說法時的威嚴），這稱為不共之法。為什麼呢？因為佛陀具有強大的力量。威儀純善，這稱為不共之法。為什麼呢？因為佛陀所有的身業都隨順智慧而行。口業純善，這稱為不共之法。為什麼呢？因為佛陀所有的口業都隨順智慧而行。一切眼目，這稱為不共之法。為什麼呢？因為佛陀所有的意業都隨順智慧而行。眾生樂於聽聞佛陀說法，這稱為不共之法。為什麼呢？因為佛陀的語言微妙。

【English Translation】 English version: O Jewel Woman! Whether a Buddha appears or does not appear, and their names, whether pure or impure, whether vast or narrow, whether coarse or fine, whether like dust particles, whether inverted or aligned, the Tathagata (another name for Buddha) fully understands all these things, just like seeing an Amalaka fruit (a type of fruit) in the palm of one's hand. O Jewel Woman! This is called the eighteen unshared dharmas (eighteen unique qualities of a Buddha). Furthermore, the Tathagata has unshared dharmas, namely, the invisible crown of the head. Why is that? Because the body is boundless, and no one can surpass him, hence it is called an unshared dharma. Why is that? Because he possesses all qualities. Seeing the Buddha removes afflictions, this is called an unshared dharma. Why is that? Because his body is like a medicinal tree that can heal beings. Being fearless in the assembly, this is called an unshared dharma. Why is that? Because everything about him is pure. Not being timid in the assembly, this is called an unshared dharma. Why is that? Because he possesses the four fearlessnesses (four qualities of a Buddha that make him fearless). Knowing the minds of beings, this is called an unshared dharma. Why is that? Because he teaches according to their needs. The assembly is silent, this is called an unshared dharma. Why is that? Because they all follow the teacher's instructions. The words spoken are pure, this is called an unshared dharma. Why is that? Because he does not speak meaningless words. Whatever he proclaims, the listeners rejoice, this is called an unshared dharma. Why is that? Because he has abandoned the notions of enemies and friends. The sound of his teaching is heard by all, this is called an unshared dharma. Why is that? Because other sounds do not have such benefit. Each person feels that the Buddha is right in front of them, and when gazing at him, their eyes do not blink, this is called an unshared dharma. Why is that? Because his body is inconceivable. Hearing what the Buddha says, good seeds are planted, this is called an unshared dharma. Why is that? Because he has accomplished immeasurable merits. Seeing him, one does not tire of it, this is called an unshared dharma. Why is that? Because he has awakened to all dharmas. Turning his head like an elephant king, this is called an unshared dharma. Why is that? Because his demeanor is pure. Roaring like a great lion (the Buddha's powerful teaching), this is called an unshared dharma. Why is that? Because he possesses great strength. His demeanor is purely good, this is called an unshared dharma. Why is that? Because all his bodily actions follow wisdom. His speech is purely good, this is called an unshared dharma. Why is that? Because all his verbal actions follow wisdom. All his intentions are good, this is called an unshared dharma. Why is that? Because all his mental actions follow wisdom. Beings are delighted to hear the Buddha's teachings, this is called an unshared dharma. Why is that? Because his words are subtle.

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供養，名不共法。何以故？無上福田故。無盡功德，名不共法。何以故？不求果報故。無能壞者，名不共法。何以故？一一節中有那羅延力故。記事不虛，名不共法。何以故？知諸根故。為一切師，名不共法。何以故？通達一切故。壽命無盡，名不共法。何以故？得法身故。有親近者得大利益，名不共法。何以故？成就一切諸善法故。所得智慧無能濁者，名不共法。何以故？知三世智性清凈故。出身血者得五逆罪，名不共法。何以故？成就一切諸善根故。煩惱習盡，名不共法。何以故？了知一切煩惱因故。知一切行，名不共法。何以故？覺一切法故。寶女！是名如來不共之法。」

爾時，寶女復白佛言：「世尊！如來所得三十二相，是何業因之所成就？」

佛告寶女：「如來成就無量功德，是故得成三十二相。我今於是無量事中，當略說之。如來至心護持凈戒，得足下平相；修行種種惠施業故，得千輻輪相；不欺一切諸眾生故，得足跟𦟛相；護正法故，得指纖長相；不壞他眾故，得網縵相；妙服奉施故，得手足軟相；凈飲食施故，得七處滿相；喜聞佛法故，得鹿王𨄔相；覆藏他過故，得陰藏相；修善法故，得上身如師子相；常以善法化眾生故，得缺骨平滿相；救護怖畏故，得臂肘𦟛相；見他事業樂佐助故

【現代漢語翻譯】 現代漢語譯本 供養，稱為不共之法（名不共法）。為什麼呢？因為是無上的福田。無盡的功德，稱為不共之法。為什麼呢？因為不求果報。沒有能破壞的，稱為不共之法。為什麼呢？因為每一處關節都有那羅延（Narayana，印度教神祇，象徵力量）的力量。記事不虛，稱為不共之法。為什麼呢？因為知道諸根（六根：眼、耳、鼻、舌、身、意）。作為一切的老師，稱為不共之法。為什麼呢？因為通達一切。壽命無盡，稱為不共之法。為什麼呢？因為得到了法身。有親近的人能得到大利益，稱為不共之法。為什麼呢？因為成就了一切諸善法。所得的智慧沒有能混濁的，稱為不共之法。為什麼呢？因為知道三世（過去、現在、未來）的智慧本性清凈。從身體出血的人會得到五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），稱為不共之法。為什麼呢？因為成就了一切諸善根。煩惱習氣盡除，稱為不共之法。為什麼呢？因爲了解一切煩惱的因。知道一切行為，稱為不共之法。為什麼呢？因為覺悟了一切法。寶女！這就是如來的不共之法。 那時，寶女又對佛說：『世尊！如來所得的三十二相，是由什麼業因成就的呢？』 佛告訴寶女：『如來成就了無量功德，所以成就了三十二相。我現在在這無量的事中，略說一下。如來至心護持凈戒，得到足下平相；修行種種佈施的業，得到千輻輪相；不欺騙一切眾生，得到足跟圓滿相；護持正法，得到手指纖長相；不破壞他人團體，得到網縵相；用美好的衣服供養，得到手足柔軟相；用清凈的飲食佈施，得到七處滿相；喜歡聽聞佛法，得到鹿王𨄔相；遮掩他人的過失，得到陰藏相；修行善法，得到上身如獅子相；常用善法教化眾生，得到缺骨平滿相；救護恐懼的人，得到臂肘圓滿相；看到他人事業樂於幫助，'

【English Translation】 English version Offering is called a unique dharma (name not common dharma). Why is that? Because it is a supreme field of merit. Endless merit is called a unique dharma. Why is that? Because it does not seek reward. That which cannot be destroyed is called a unique dharma. Why is that? Because each joint has the power of Narayana (Hindu deity, symbolizing strength). Recording events without falsehood is called a unique dharma. Why is that? Because it knows the senses (six senses: eyes, ears, nose, tongue, body, mind). Being a teacher for all is called a unique dharma. Why is that? Because it understands everything. Having endless life is called a unique dharma. Why is that? Because it has attained the Dharma body. Those who are close can receive great benefits, which is called a unique dharma. Why is that? Because it has accomplished all good dharmas. The wisdom attained cannot be muddied, which is called a unique dharma. Why is that? Because it knows the pure nature of wisdom in the three times (past, present, future). Those who cause blood to flow from the body will receive the five heinous crimes (killing father, killing mother, killing an Arhat, disrupting the Sangha, causing a Buddha to bleed), which is called a unique dharma. Why is that? Because it has accomplished all good roots. The habits of afflictions are completely eliminated, which is called a unique dharma. Why is that? Because it understands the cause of all afflictions. Knowing all actions is called a unique dharma. Why is that? Because it has awakened to all dharmas. O Jewel Woman! These are the unique dharmas of the Tathagata. At that time, Jewel Woman again said to the Buddha: 'World Honored One! The thirty-two marks obtained by the Tathagata, by what karmic causes are they accomplished?' The Buddha told Jewel Woman: 'The Tathagata has accomplished immeasurable merits, therefore the thirty-two marks are accomplished. Now, among these immeasurable matters, I will briefly explain them. The Tathagata wholeheartedly upholds pure precepts, thus obtaining the flat soles of the feet; by practicing various acts of giving, obtaining the thousand-spoked wheel mark; by not deceiving all sentient beings, obtaining the full heels; by protecting the true Dharma, obtaining the long and slender fingers; by not disrupting others' groups, obtaining the webbed hands and feet; by offering fine clothing, obtaining the soft hands and feet; by giving pure food, obtaining the seven full places; by delighting in hearing the Buddha's teachings, obtaining the deer king's calves; by concealing others' faults, obtaining the hidden genitals; by practicing good dharmas, obtaining the upper body like a lion; by constantly using good dharmas to transform sentient beings, obtaining the full and even collarbones; by rescuing those who are afraid, obtaining the full elbows; by being happy to help when seeing others' work,'

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，得手摩膝相；常修十善故，得清凈身相；常施病藥故，得所食之物至喉悉現相；常發莊嚴修善法故，得師子頰相；于諸眾生其心平等故，得四十齒相；和合諍訟故，得齒密相；珍寶施故，得齒齊相；身口意凈故，得二牙白相；護口四過故，得廣長舌相；成就無量功德故，得味中上味相；于眾生中常柔軟語故，得梵音相；修集慈心故，得紺色目相；至心求于無上菩提故，得牛王𥇒相；讚歎他人所有功德故，得白毫相；恭敬父母師長和上故，得肉髻相；樂說深法故，得身柔軟相；施敷具故得金光相；遠離聚說世間事故，得一一孔一毛生相；樂受善友師長教敕故，得身毛上靡相；不以惡事加眾生故，得髮色金精相；常勸眾生修三昧故，得身圓滿如尼拘陀相；生生之處作佛像故，得那羅延力相。寶女！菩薩摩訶薩成就如是無量功德，獲得如是三十二相。」

寶女復言：「世尊！菩薩摩訶薩不可思議。快哉！如來善說佛法。」

爾時，世尊贊寶女言：「善哉！善哉！如汝所說，一切眾生聞是義者，即得具足無量功德；聞已信者，亦得成就無量功德。」

說是法時，十方無量無邊世界六種震動，無量眾生髮菩提心，五千菩薩得無生忍。虛空諸天雨種種花，鼓眾伎樂以供養佛。若有眾生已於無量無邊佛所殖眾德

【現代漢語翻譯】 現代漢語譯本：經常用手撫摩膝蓋，所以得到手摩膝相；經常修行十善業，所以得到清凈的身相；經常佈施醫藥給病人，所以得到所吃食物到達喉嚨時都顯現的相；經常發起莊嚴的善法修行，所以得到獅子頰相；對於一切眾生心懷平等，所以得到四十顆牙齒的相；調解爭端，使人和合，所以得到牙齒緊密的相；佈施珍寶，所以得到牙齒整齊的相；身口意清凈，所以得到兩顆牙齒潔白的相；守護口業，不犯四種過失，所以得到廣長舌相；成就無量功德，所以得到味覺中最好的味道相；在眾生中經常說柔軟語，所以得到梵音相；修集慈悲心，所以得到紺青色的眼睛相；至誠懇切地追求無上菩提，所以得到牛王睫毛相；讚歎他人所有功德，所以得到白毫相；恭敬父母、師長和尚，所以得到肉髻相；樂於宣說甚深佛法，所以得到身體柔軟相；佈施床鋪用具，所以得到金光相；遠離聚眾談論世俗之事，所以得到每一個毛孔都生一根毛的相；樂於接受善友和師長的教誨，所以得到身上的毛向上生長的相；不以惡事加害眾生，所以得到頭髮顏色如金精的相；經常勸導眾生修習三昧，所以得到身體圓滿如尼拘陀樹的相；生生世世都塑造佛像，所以得到那羅延力相（一種強大的力量）。寶女！菩薩摩訶薩成就如此無量的功德，獲得如此三十二種相。 寶女又說：『世尊！菩薩摩訶薩真是不可思議。太好了！如來善於宣說佛法。』 這時，世尊讚歎寶女說：『好啊！好啊！正如你所說，一切眾生聽到這些道理，就能具足無量功德；聽了之後相信的人，也能成就無量功德。』 當宣說此法時，十方無量無邊的世界發生六種震動，無量眾生髮起菩提心，五千菩薩證得無生法忍。虛空中的諸天降下種種鮮花，敲響各種樂器來供養佛。如果有眾生已經在無量無邊的佛那裡種下各種功德

【English Translation】 English version: By constantly stroking the knees with the hands, one obtains the 'hand-stroking-knee' mark; by constantly practicing the ten wholesome deeds, one obtains a pure body mark; by constantly giving medicine to the sick, one obtains the mark where the food one eats appears all the way to the throat; by constantly initiating the practice of virtuous and adorned deeds, one obtains the lion-like cheek mark; by having an equal mind towards all beings, one obtains the forty teeth mark; by reconciling disputes, one obtains the closely-set teeth mark; by giving away treasures, one obtains the evenly-set teeth mark; by having a pure body, speech, and mind, one obtains the two white teeth mark; by guarding against the four verbal misdeeds, one obtains the broad and long tongue mark; by accomplishing immeasurable merits, one obtains the mark of the best taste among all tastes; by constantly speaking gentle words to beings, one obtains the Brahma-like voice mark; by cultivating a compassionate heart, one obtains the dark blue eye mark; by sincerely seeking supreme Bodhi, one obtains the ox-king eyelash mark; by praising the merits of others, one obtains the white hair mark between the eyebrows; by respecting parents, teachers, and preceptors, one obtains the fleshy protuberance on the crown of the head; by delighting in expounding profound Dharma, one obtains the soft body mark; by giving away bedding and furnishings, one obtains the golden light mark; by avoiding gathering to discuss worldly affairs, one obtains the mark of one hair growing from each pore; by delighting in receiving the teachings of good friends and teachers, one obtains the mark of the body hair growing upwards; by not harming beings with evil deeds, one obtains the mark of hair color like gold essence; by constantly encouraging beings to practice Samadhi, one obtains the mark of a body as perfectly round as a Banyan tree; by creating Buddha images in every life, one obtains the Narayana strength mark (a kind of powerful strength). O Jewel Woman! A Bodhisattva Mahasattva, by accomplishing such immeasurable merits, obtains these thirty-two marks. Jewel Woman then said, 'World Honored One! The Bodhisattva Mahasattva is truly inconceivable. How wonderful! The Tathagata is skilled in expounding the Dharma.' At that time, the World Honored One praised Jewel Woman, saying, 'Excellent! Excellent! Just as you have said, all beings who hear these teachings will immediately possess immeasurable merits; those who hear and believe will also accomplish immeasurable merits.' When this Dharma was being expounded, the immeasurable and boundless worlds in the ten directions shook in six ways, immeasurable beings generated the Bodhi mind, and five thousand Bodhisattvas attained the forbearance of non-origination. The devas in the sky rained down various flowers and played various musical instruments to make offerings to the Buddha. If there are beings who have already planted various merits in the presence of immeasurable and boundless Buddhas

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本，乃得聞是如來十力、四無所畏、不共之法、三十二相。是人聞已能生深信，信已能于大眾之中作師子吼說如是法。何以故？下劣之人不能得聞如是正法，假使得聞未必得信；上人持戒智慧具足乃能得聞，聞已敬信，信已不久當得阿耨多羅三藐三菩提。

寶女復言：「世尊！佛不可思議，法、僧亦爾不可思議，聞信是經亦不可思議。若有信者，是人定得阿耨多羅三藐三菩提。世尊！云何菩薩修行法行？」

「寶女！菩薩摩訶薩不捨親舊，知恩報恩憐愍一切，有歸依者終不捨棄，至心念于菩提之道，修于忍辱，難施能施，攝取眾生慈心護戒，思惟善義護持正法，樂法念法持法樂靜。獨處空閑心無悔退，善護眾生凈身口意，為四無量發大莊嚴，常勸眾生於菩提道。凡所講論先贊大乘，不先許人後生悔心，清凈其行知足少欲，不慳不妒不斷聖種，心無諍訟了知因果。信聞戒施慚愧智慧，親近善友隨師長教，心無憍慢，恭敬禮拜長老有德，離貪恚癡我及我所，常唸佛法僧施戒天。得供養時其心不高，常勤修行六波羅蜜、空無相愿諸善方便，不見我常眾生壽命士夫之相，修四念處乃至八正道分，是名菩薩修行法行。

「又，法行者，無眼無色無色想行、無耳無聲無聲想行、無鼻無香無香想行、無舌無味無味

【現代漢語翻譯】 現代漢語譯本：

「這樣，才能聽聞如來的十力（如來所具有的十種力量）、四無所畏（佛陀的四種無所畏懼的自信）、不共之法（佛陀獨有的教法）、三十二相（佛陀所具有的三十二種殊勝的身體特徵）。這個人聽聞后能生起深刻的信心，有了信心后就能在大眾之中像獅子吼一樣宣說這樣的佛法。為什麼呢？因為下劣的人不能聽聞這樣的正法，即使聽聞了也未必能相信；只有持戒清凈、智慧具足的上等人才能夠聽聞，聽聞後會恭敬地相信，相信后不久就能證得阿耨多羅三藐三菩提（無上正等正覺）。

寶女又說：『世尊！佛是不可思議的，佛法和僧團也是不可思議的，聽聞並相信這部經也是不可思議的。如果有相信的人，這個人必定能證得阿耨多羅三藐三菩提。世尊！菩薩如何修行佛法呢？』

『寶女！菩薩摩訶薩（大菩薩）不捨棄親人舊友，知道感恩報恩，憐憫一切眾生，對於歸依自己的人終不捨棄，一心想著菩提之道，修習忍辱，難捨能捨，攝受眾生，以慈悲心守護戒律，思考善的意義，護持正法，喜愛佛法，思念佛法，受持佛法，樂於清靜。獨自在空閑的地方，心中沒有後悔退縮，善於守護眾生，清凈身口意，爲了四無量心（慈、悲、喜、舍）而發大莊嚴，常常勸導眾生走上菩提之道。凡是講論，先讚歎大乘佛法，不先答應別人事後又後悔，清凈自己的行為，知足少欲，不慳吝不嫉妒，不斷絕聖賢的種子，心中沒有爭訟，了知因果。相信聽聞佛法，持戒佈施，有慚愧心，有智慧，親近善友，聽從師長的教誨，心中沒有驕慢，恭敬禮拜年長有德的人，遠離貪婪、嗔恨、愚癡以及對「我」和「我所」的執著，常常憶念佛、法、僧、佈施、持戒、天道。得到供養時，心中不驕傲，常常勤奮修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、空、無相、無愿等各種善巧方便，不執著于「我」、常、眾生、壽命、士夫等相，修習四念處（身、受、心、法）、乃至八正道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），這叫做菩薩修行佛法。

『還有，修行佛法的人，對於眼、色、色想行（由色產生的感受、思想、行為）沒有執著，對於耳、聲、聲想行沒有執著，對於鼻、香、香想行沒有執著，對於舌、味、味想行沒有執著，對於身、觸、觸想行沒有執著，對於意、法、法想行沒有執著。

【English Translation】 English version:

'Thus, one is able to hear of the Tathagata's Ten Powers (the ten powers possessed by a Buddha), Four Fearlessnesses (the Buddha's four kinds of fearless confidence), Unshared Dharmas (the unique teachings of the Buddha), and Thirty-two Marks (the thirty-two auspicious physical characteristics of a Buddha). Having heard this, such a person can generate deep faith, and with faith, can proclaim this Dharma like a lion's roar in the assembly. Why is this so? Because inferior people cannot hear such a true Dharma, and even if they hear it, they may not believe it; only superior people who are pure in precepts and complete in wisdom can hear it, and having heard it, they will respectfully believe, and having believed, they will soon attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).

Then the Jewel Maiden said, 'World Honored One! The Buddha is inconceivable, the Dharma and the Sangha are also inconceivable, and hearing and believing this sutra is also inconceivable. If there are those who believe, they will certainly attain Anuttara-samyak-sambodhi. World Honored One! How does a Bodhisattva practice the Dharma?'

'Jewel Maiden! A Bodhisattva Mahasattva (great Bodhisattva) does not abandon relatives and old friends, knows gratitude and repays kindness, has compassion for all beings, and never abandons those who take refuge in them. They are single-minded in their pursuit of the path to Bodhi, cultivate patience, are able to give what is difficult to give, embrace all beings, protect the precepts with a compassionate heart, contemplate the meaning of goodness, uphold the true Dharma, love the Dharma, contemplate the Dharma, uphold the Dharma, and delight in tranquility. They dwell alone in secluded places, without regret or retreat in their hearts, skillfully protect all beings, purify their body, speech, and mind, and generate great adornment for the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), and constantly encourage all beings on the path to Bodhi. In all their discussions, they first praise the Mahayana Dharma, do not make promises and then regret them, purify their actions, are content and have few desires, are not stingy or jealous, do not cut off the lineage of the sages, have no disputes in their hearts, and understand cause and effect. They believe in hearing the Dharma, uphold the precepts, practice giving, have a sense of shame, possess wisdom, associate with good friends, follow the teachings of their teachers, have no arrogance in their hearts, respectfully bow to elders and those of virtue, and are free from greed, hatred, delusion, and attachment to 'self' and 'what belongs to self'. They constantly remember the Buddha, Dharma, Sangha, giving, precepts, and the heavens. When they receive offerings, they are not proud, and they diligently practice the Six Paramitas (giving, precepts, patience, diligence, meditation, and wisdom), emptiness, signlessness, wishlessness, and all skillful means. They do not cling to the notions of 'self', permanence, beings, lifespan, or personhood. They cultivate the Four Foundations of Mindfulness (body, feelings, mind, and phenomena), and even the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). This is called a Bodhisattva's practice of the Dharma.

'Furthermore, those who practice the Dharma have no attachment to the eye, form, or the mental activities associated with form; no attachment to the ear, sound, or the mental activities associated with sound; no attachment to the nose, smell, or the mental activities associated with smell; no attachment to the tongue, taste, or the mental activities associated with taste; no attachment to the body, touch, or the mental activities associated with touch; and no attachment to the mind, phenomena, or the mental activities associated with phenomena.'

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想行、無身無觸無觸想行、無意無法無法想行；非色行、非色非非色行、非色苦行、非色非非色苦行、非色我行、非色非非色我行、非色空行、非色非非色空行、非色無相行、非色無願行、非色無行行、非色性行、非色實行、非色寂行、非色生行、非色出行、非色因緣行、非色聚行，是名法行，受想行識亦復如是。

「寶女！若無如是陰、入、界行，是名法行。無慾界行、色界行、無色界行，無住無脫，是名法行。無去無來無有住處、無心意識無見無聞無知無識、無有身業口業意業、非法非非法、非一非二、非去來現在、非垢非凈、非聚非散、非我眾生壽命士夫、非常非斷、非我非我所、非始非終，是名法行，是名我法，是名住處，是名法性，是名法處，是名空處非處，名畢竟處，不動不住無有相貌，無出無滅無所修行，無取無舍無受無施。若能知見如是等法，是名真知，是名實知，是名法知。若有菩薩能作是學，為諸眾生行於生死，而於涅槃無所動轉，是名菩薩真實法行。」說是法時，八千菩薩成就忍辱。

爾時，寶女復以種種珍寶雜物，供養于佛，而作是言：「世尊！若有菩薩行是法行，即是修行一切佛行，即得授記坐菩提樹，成就阿耨多羅三藐三菩提。」

爾時，舍利弗語寶女言：「汝知菩

【現代漢語翻譯】 現代漢語譯本 『想』的執行，沒有身體，沒有觸覺，沒有觸覺的『想』的執行；沒有意念，沒有法則，沒有法則的『想』的執行；不是色（rupa）的執行，不是色（rupa）也不是非色（arupa）的執行，不是色（rupa）的苦（duhkha）的執行，不是色（rupa）也不是非色（arupa）的苦（duhkha）的執行，不是色（rupa）的『我』（atman）的執行，不是色（rupa）也不是非色（arupa）的『我』（atman）的執行，不是色（rupa）的空（sunyata）的執行，不是色（rupa）也不是非色（arupa）的空（sunyata）的執行，不是色（rupa）的無相（animitta）的執行，不是色（rupa）的無愿（apranihita）的執行，不是色（rupa）的無行（anabhisaṃskāra）的執行，不是色（rupa）的自性（svabhava）的執行，不是色（rupa）的真實（satya）的執行，不是色（rupa）的寂靜（shanti）的執行，不是色（rupa）的生（jati）的執行，不是色（rupa）的出（nirvana）的執行，不是色（rupa）的因緣（hetupratyaya）的執行，不是色（rupa）的聚集（samgraha）的執行，這被稱為法行（dharma-caryā），受（vedana）、想（samjna）、行（samskara）、識（vijnana）也是如此。 『寶女！』如果不存在這樣的陰（skandha）、入（ayatana）、界（dhatu）的執行，這被稱為法行（dharma-caryā）。沒有欲界（kama-dhatu）的執行，沒有的執行，沒有的執行，沒有停留也沒有解脫，這被稱為法行（dharma-caryā）。沒有去，沒有來，沒有住處，沒有心意識，沒有見，沒有聞，沒有知，沒有識，沒有身業，口業，意業，不是法也不是非法，不是一也不是二，不是過去、未來、現在，不是垢也不是凈，不是聚集也不是分散，不是我，眾生，壽命，士夫，不是常也不是斷，不是我，也不是我所，不是開始也不是結束，這被稱為法行（dharma-caryā），這被稱為我的法（dharma），這被稱為住處，這被稱為法性（dharmata），這被稱為法處，這被稱為空處非處，被稱為畢竟處，不動不駐，沒有相貌，沒有出也沒有滅，沒有修行，沒有取也沒有舍，沒有受也沒有施。如果能夠知見這樣的法，這被稱為真知，這被稱為實知，這被稱為法知。如果有菩薩能夠這樣學習，爲了眾生在生死中行走，而對於涅槃沒有動搖，這被稱為菩薩真實的法行（dharma-caryā）。』當說此法時，八千菩薩成就了忍辱。 那時，寶女又用各種珍寶雜物供養佛陀，並說道：『世尊！如果有菩薩修行這種法行（dharma-caryā），就是修行一切佛行，就能得到授記，坐在菩提樹下，成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）。』 那時，舍利弗（Sariputra）對寶女說：『你知道嗎？』

【English Translation】 English version The operation of 『thought』 (samjna), without body, without touch, without the operation of 『thought』 (samjna) with touch; without intention, without law, without the operation of 『thought』 (samjna) with law; not the operation of form (rupa), not the operation of form (rupa) nor non-form (arupa), not the operation of suffering (duhkha) of form (rupa), not the operation of suffering (duhkha) of form (rupa) nor non-form (arupa), not the operation of 『self』 (atman) of form (rupa), not the operation of 『self』 (atman) of form (rupa) nor non-form (arupa), not the operation of emptiness (sunyata) of form (rupa), not the operation of emptiness (sunyata) of form (rupa) nor non-form (arupa), not the operation of signlessness (animitta) of form (rupa), not the operation of wishlessness (apranihita) of form (rupa), not the operation of non-activity (anabhisaṃskāra) of form (rupa), not the operation of self-nature (svabhava) of form (rupa), not the operation of truth (satya) of form (rupa), not the operation of tranquility (shanti) of form (rupa), not the operation of birth (jati) of form (rupa), not the operation of departure (nirvana) of form (rupa), not the operation of cause and condition (hetupratyaya) of form (rupa), not the operation of gathering (samgraha) of form (rupa), this is called dharma-caryā, and so are feeling (vedana), thought (samjna), formations (samskara), and consciousness (vijnana). 『O Jewel Daughter! If there is no such operation of aggregates (skandha), sense bases (ayatana), and elements (dhatu), this is called dharma-caryā. Without the operation of the desire realm (kama-dhatu), without the operation of , without the operation of , without abiding and without liberation, this is called dharma-caryā. Without going, without coming, without a dwelling place, without mind consciousness, without seeing, without hearing, without knowing, without perceiving, without bodily karma, verbal karma, and mental karma, neither dharma nor non-dharma, neither one nor two, neither past, future, nor present, neither defiled nor pure, neither gathering nor scattering, not self, sentient beings, life, or person, neither permanent nor impermanent, neither self nor what belongs to self, neither beginning nor end, this is called dharma-caryā, this is called my dharma, this is called dwelling place, this is called the nature of dharma (dharmata), this is called the place of dharma, this is called the place of emptiness and non-place, called the ultimate place, unmoving and un-abiding, without appearance, without arising and without ceasing, without practice, without taking and without giving, without receiving and without bestowing. If one can know and see such dharmas, this is called true knowledge, this is called real knowledge, this is called dharma knowledge. If a Bodhisattva can learn in this way, walking in samsara for the sake of sentient beings, and yet not wavering in nirvana, this is called the true dharma-caryā of a Bodhisattva.』 When this dharma was spoken, eight thousand Bodhisattvas attained forbearance. Then, Jewel Daughter again offered various jewels and miscellaneous items to the Buddha, and said: 『World Honored One! If a Bodhisattva practices this dharma-caryā, it is practicing all the practices of the Buddhas, and will receive the prediction, sit under the Bodhi tree, and attain Anuttara-samyak-sambodhi.』 At that time, Sariputra said to Jewel Daughter: 『Do you know?』

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薩不退印耶？」

爾時，寶女即說偈言：

「諸眾生界及法界，　　若能平等觀無異， 　不生分別一一數，　　是名菩薩不退印。 　過去未來及現在，　　十方世界諸世尊， 　皆悉平等觀法界，　　是名菩薩不退印。 　觀有為界皆無常，　　有漏無漏亦如是， 　知一切法本性凈，　　是名菩薩不退印。 　觀于生死無有量，　　不可稱計知其數， 　若能一念通達知，　　是名菩薩不退印。 　一切世間諸法界，　　及以出世諸聖法， 　若知平等悉真實，　　是名菩薩不退印。 　若能了知諸佛界，　　及以諸魔波旬界， 　通達是二無差別，　　是名菩薩不退印。 　貪慾瞋恚愚癡等，　　一切眾生諸煩惱， 　知從顛倒因緣生，　　是名菩薩不退印。 　生死之法及涅槃，　　無上正道及菩提， 　觀察是法無差別，　　是名菩薩不退印。 　知是五陰如菩提，　　如菩提性入界然， 　觀是諸法無有二，　　是名菩薩不退印。 　地水火風及造色，　　觀之猶如虛空等， 　如是即得真實印，　　亦如十方諸佛印； 　如眼界等菩提然，　　是二平等無差別， 　自能受持為他說，　　是名菩薩不退印。 　知諸眾生所有心，　　能為一切心因緣， 　如是因緣無障礙，　　是名菩薩不退

【現代漢語翻譯】 現代漢語譯本 『這是不退轉的印記嗎？』 當時，寶女（Ratna-kanya）即說偈頌道： 『如果能平等看待眾生界和法界（dharma-dhatu），不分別計算每一個，這就叫做菩薩不退轉的印記。 過去、未來和現在，十方世界的所有世尊（Buddha），都平等地看待法界，這就叫做菩薩不退轉的印記。 觀察有為界（samskrta-dhatu）都是無常的，有漏（sasrava）和無漏（anasrava）也是如此，知道一切法的本性清凈，這就叫做菩薩不退轉的印記。 觀察生死（samsara）沒有邊際，無法稱量計算其數量，如果能在一念之間通達瞭解，這就叫做菩薩不退轉的印記。 世間的一切法界，以及出世間的一切聖法，如果知道它們平等且真實，這就叫做菩薩不退轉的印記。 如果能瞭解諸佛界（Buddha-dhatu），以及諸魔波旬（Mara Papiyas）的境界，通達這兩者沒有差別，這就叫做菩薩不退轉的印記。 貪慾（raga）、瞋恚（dvesha）、愚癡（moha）等，一切眾生的煩惱，知道它們是從顛倒的因緣而生，這就叫做菩薩不退轉的印記。 生死之法和涅槃（nirvana），無上正道（anuttara-samyak-sambodhi）和菩提（bodhi），觀察這些法沒有差別，這就叫做菩薩不退轉的印記。 知道五蘊（skandha）如菩提，如菩提的本性進入界（dhatu）一樣，觀察這些法沒有二元性，這就叫做菩薩不退轉的印記。 地、水、火、風（bhuta）以及造色（rupa），觀察它們猶如虛空一樣，這樣就得到了真實的印記，也如十方諸佛的印記； 如眼界（caksu-dhatu）等同於菩提，這兩者平等沒有差別，自己能夠受持併爲他人宣說，這就叫做菩薩不退轉的印記。 知道所有眾生的心，能夠成為一切心的因緣，這樣的因緣沒有障礙，這就叫做菩薩不退轉的印記。

【English Translation】 English version 'Is this the seal of non-retrogression?' At that time, Ratna-kanya (Jewel Maiden) spoke in verse: 'If one can equally view the realms of beings and the dharma-dhatu (realm of phenomena), without distinguishing and counting each one, this is called the seal of a Bodhisattva's non-retrogression. Past, future, and present, all the World Honored Ones (Buddhas) in the ten directions, all equally view the dharma-dhatu, this is called the seal of a Bodhisattva's non-retrogression. Observing that the conditioned realm (samskrta-dhatu) is impermanent, and that the defiled (sasrava) and undefiled (anasrava) are also like this, knowing that the nature of all dharmas is pure, this is called the seal of a Bodhisattva's non-retrogression. Observing that samsara (the cycle of birth and death) is limitless, and its number cannot be measured or counted, if one can understand it in a single thought, this is called the seal of a Bodhisattva's non-retrogression. All the dharma-dhatus of the world, and all the sacred dharmas that transcend the world, if one knows that they are equal and true, this is called the seal of a Bodhisattva's non-retrogression. If one can understand the Buddha-dhatu (Buddha realm), and the realm of Mara Papiyas (the demon), understanding that there is no difference between these two, this is called the seal of a Bodhisattva's non-retrogression. Greed (raga), hatred (dvesha), ignorance (moha), and all the afflictions of all beings, knowing that they arise from inverted causes and conditions, this is called the seal of a Bodhisattva's non-retrogression. The dharma of samsara and nirvana, the unsurpassed right path (anuttara-samyak-sambodhi) and bodhi (enlightenment), observing that these dharmas are not different, this is called the seal of a Bodhisattva's non-retrogression. Knowing that the five skandhas (aggregates) are like bodhi, and that the nature of bodhi enters the dhatu (realm) in the same way, observing that these dharmas are not dual, this is called the seal of a Bodhisattva's non-retrogression. Earth, water, fire, wind (bhuta), and form (rupa), observing them as if they were like space, in this way one obtains the true seal, which is also like the seal of all the Buddhas in the ten directions; Like the eye-dhatu (eye realm) is the same as bodhi, these two are equal and without difference, if one can uphold this and explain it to others, this is called the seal of a Bodhisattva's non-retrogression. Knowing the minds of all beings, and that they can be the cause and condition for all minds, such causes and conditions are without obstruction, this is called the seal of a Bodhisattva's non-retrogression.

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印。 　能遍觀察諸眾生，　　所有諸根上中下， 　能觀生死盡彼岸，　　是名菩薩不退印。 　所有字義句無盡，　　于無量劫而演說， 　無能破壞作障礙，　　是名菩薩不退印。 　虛空邊際尚可盡，　　世間猛風可繫縛， 　菩薩所有不退心，　　一切世間不能轉； 　成就無量陀羅尼，　　于諸法中不失念， 　次第演說諸法義，　　如佛口出無有異； 　十方世界佛世尊，　　為度眾生說無量， 　悉能受持解深義，　　是名菩薩不退印。 　無量劫中所聞法，　　猶如現聞而演說， 　無量世學陀羅尼，　　獲得如是無盡印。 　成就具足如是持，　　及以無上真智慧， 　若得菩薩不退印，　　則能宣說如是法。 　若觀一切諸法空，　　亦不親近不遠離， 　若有成就不退心，　　當知是人有空印； 　一切諸法虛空印，　　其性本來無生滅， 　若能了知是法界，　　是名菩薩不退印。 　諸法皆從因緣有，　　離於眾緣無法界， 　若能了知如是者，　　當知是有不退印； 　所有威儀諸色聲，　　能於一念悉示現， 　為欲教化諸眾生，　　即是菩薩不退印。 　惠施之心如虛空，　　無量劫中不可盡， 　成就無量諸功德，　　即是菩薩不退印。 　修集凈戒為佛戒，　　獲得佛戒如虛

【現代漢語翻譯】 現代漢語譯本 能夠普遍觀察所有眾生，他們的根器有上、中、下之分，能夠觀察到生死輪迴的盡頭，到達彼岸，這被稱為菩薩的不退轉印記。 所有文字、意義和語句都是無盡的，即使在無量劫的時間裡演說，也沒有人能夠破壞或製造障礙，這被稱為菩薩的不退轉印記。 即使虛空的邊際可以窮盡，世間的狂風可以被束縛，菩薩所有不退轉的決心，一切世間都不能動搖。 成就無量的陀羅尼（總持，能持一切法而不忘失的禪定力），在一切法中不失去正念，依次演說諸法的意義，如同佛陀親口所說一般無二。 十方世界的佛陀世尊，爲了度化眾生而宣說無量的法，菩薩都能夠接受並理解其深刻的含義，這被稱為菩薩的不退轉印記。 在無量劫中所聽聞的佛法，如同現在聽聞一樣能夠演說，在無量世中學習陀羅尼，獲得這樣無盡的印記。 成就具足這樣的受持能力，以及無上的真智慧，如果得到菩薩的不退轉印記，就能宣說這樣的佛法。 如果觀察一切諸法皆是空性，既不親近也不遠離，如果有人成就了不退轉的決心，應當知道這個人具有空性的印記。 一切諸法都具有虛空的印記，其本性本來就沒有生滅，如果能夠了知這個法界，這被稱為菩薩的不退轉印記。 一切諸法都是從因緣而生，離開眾多的因緣就沒有法界，如果能夠了知這樣的道理，應當知道這個人具有不退轉的印記。 所有的威儀、顏色和聲音，都能夠在一念之間全部示現，爲了教化眾生，這就是菩薩的不退轉印記。 佈施的心如同虛空一樣廣大，在無量劫中都不可窮盡，成就無量的功德，這就是菩薩的不退轉印記。 修集清凈的戒律作為佛的戒律，獲得佛的戒律如同虛空一樣。

【English Translation】 English version Being able to universally observe all sentient beings, their faculties being superior, middling, and inferior; being able to observe the end of birth and death, reaching the other shore, this is called the irreversible seal of a Bodhisattva. All words, meanings, and sentences are endless; even if expounded for countless eons, no one can destroy or create obstacles; this is called the irreversible seal of a Bodhisattva. Even if the edge of space could be exhausted, and the fierce winds of the world could be bound, the irreversible resolve of a Bodhisattva cannot be moved by anything in the world. Accomplishing immeasurable Dharani (total retention, the meditative power to hold all dharmas without forgetting), not losing right mindfulness in all dharmas, expounding the meaning of dharmas in order, just like the Buddha's own words without any difference. The Buddhas and World Honored Ones of the ten directions, in order to liberate sentient beings, expound immeasurable dharmas; Bodhisattvas are able to receive and understand their profound meanings; this is called the irreversible seal of a Bodhisattva. The Dharma heard in countless eons can be expounded as if it were heard now; having studied Dharani for countless lifetimes, one obtains such an endless seal. Accomplishing and possessing such a capacity for upholding, as well as supreme true wisdom; if one obtains the irreversible seal of a Bodhisattva, then one can expound such Dharma. If one observes that all dharmas are empty, neither approaching nor distancing oneself, if one has accomplished an irreversible resolve, one should know that this person has the seal of emptiness. All dharmas have the seal of emptiness; their nature is originally without arising or ceasing; if one can understand this Dharma realm, this is called the irreversible seal of a Bodhisattva. All dharmas arise from causes and conditions; without the multitude of causes and conditions, there is no Dharma realm; if one can understand this principle, one should know that this person has the irreversible seal. All dignified behaviors, colors, and sounds can be manifested in a single thought; in order to teach and transform sentient beings, this is the irreversible seal of a Bodhisattva. The mind of giving is as vast as space, inexhaustible in countless eons; accomplishing immeasurable merits, this is the irreversible seal of a Bodhisattva. Cultivating pure precepts as the Buddha's precepts, obtaining the Buddha's precepts as vast as space.

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空， 　成就如是無上戒，　　即是菩薩不退印。 　一切眾生所有戒，　　及以學戒無學戒， 　雖有如是無量戒，　　不及不退十六一； 　若得最上無生忍，　　成就無量無有邊， 　若得如是無生忍，　　如過去佛之所得； 　為眾生故善莊嚴，　　無量世中不休息， 　常勤修集精進行，　　即是菩薩不退印。 　常樂修集諸禪定，　　亦為眾生宣說法， 　雖復示現諸威儀，　　而其內心不離定； 　具足無上正知見，　　遠離一切煩惱習， 　若有成就不退心，　　則能近於佛境界； 　具足三種之神通，　　及其如來善方便， 　若有成就不退心，　　是人慾得正覺印； 　一切眾生不能知，　　是人心行及境界， 　為諸眾生無量行，　　即是菩薩不退印。 　其實未得無上道，　　而能示現如來身， 　生及成道轉法輪，　　處眾示現大涅槃； 　未舍菩薩不退印，　　亦能獲得如來印， 　猶如虛空無有邊，　　所得佛印亦如是。」

說是偈時，三千大千佛之世界六種震動，五千菩薩得不退印。爾時，世尊贊寶女言：「善哉！善哉！快說菩薩不退轉印。」

爾時，須菩提白佛言：「世尊！寶女定得不退轉印，是故能作如是宣說。若不證者，何能如是？」

佛告須菩提：「如

【現代漢語翻譯】 現代漢語譯本 空性（śūnyatā）， 成就如此無上的戒律，便是菩薩不退轉的印記。 一切眾生所持有的戒律，以及有學戒和無學戒， 雖然有如此無量的戒律，也比不上不退轉境界的十六分之一； 如果獲得最上乘的無生法忍（anutpattika-dharma-kṣānti），成就無量無邊的功德， 如果獲得如此的無生法忍，就如同過去諸佛所證得的一樣； 爲了眾生的緣故，善於莊嚴自己，在無量世中不休息， 常常勤奮地修習精進行，這就是菩薩不退轉的印記。 常常樂於修習各種禪定，也為眾生宣說佛法， 雖然示現各種威儀，但內心不離禪定； 具足無上的正知正見，遠離一切煩惱習氣， 如果有成就了不退轉的心，就能接近佛的境界； 具足三種神通，以及如來的善巧方便， 如果有成就了不退轉的心，這個人就將獲得正覺的印記； 一切眾生都不能瞭解，這個人內心的修行和境界， 爲了諸眾生而行無量行，這就是菩薩不退轉的印記。 實際上還未證得無上道，卻能示現如來的身相， 示現誕生、成道、轉法輪，在眾中示現大涅槃； 未捨棄菩薩不退轉的印記，也能獲得如來的印記， 猶如虛空沒有邊際，所獲得的佛印也是如此。 說此偈頌時，三千大千世界發生六種震動，五千菩薩獲得不退轉印。當時，世尊讚歎寶女說：『善哉！善哉！你真是快速地宣說了菩薩不退轉的印記。』 當時，須菩提（Subhūti）對佛說：『世尊！寶女必定已獲得不退轉印，所以才能如此宣說。如果未證得，怎麼能如此呢？』 佛告訴須菩提：『如

【English Translation】 English version Emptiness (śūnyatā), Accomplishing such supreme precepts is the mark of a Bodhisattva's non-retrogression. All precepts held by all sentient beings, as well as those of learners and non-learners, Though there are such immeasurable precepts, they do not equal one-sixteenth of the non-retrogressive state; If one attains the highest forbearance of non-origination (anutpattika-dharma-kṣānti), accomplishing immeasurable and boundless merits, If one attains such forbearance of non-origination, it is like what the Buddhas of the past have attained; For the sake of sentient beings, one skillfully adorns oneself, not resting for immeasurable eons, Constantly and diligently cultivating diligent practice, this is the mark of a Bodhisattva's non-retrogression. Always delighting in cultivating various meditations, and also proclaiming the Dharma for sentient beings, Though manifesting various dignified behaviors, one's mind does not depart from meditation; Possessing supreme right knowledge and right view, one is far from all afflictions and habits, If one has achieved a non-retrogressive mind, one can approach the realm of the Buddha; Possessing the three kinds of supernormal powers, as well as the Tathāgata's skillful means, If one has achieved a non-retrogressive mind, this person will obtain the mark of perfect enlightenment; All sentient beings cannot understand, this person's inner practice and realm, For the sake of all sentient beings, one performs immeasurable practices, this is the mark of a Bodhisattva's non-retrogression. Actually not yet having attained the supreme path, one can manifest the body of the Tathāgata, Manifesting birth, enlightenment, turning the Dharma wheel, and manifesting great Nirvāṇa among the assembly; Without abandoning the mark of a Bodhisattva's non-retrogression, one can also obtain the mark of the Tathāgata, Just like space is without limit, the Buddha's mark obtained is also like this.』 When this verse was spoken, the three thousand great thousand worlds shook in six ways, and five thousand Bodhisattvas obtained the mark of non-retrogression. At that time, the World Honored One praised the Jewel Woman, saying: 『Excellent! Excellent! You have quickly proclaimed the mark of a Bodhisattva's non-retrogression.』 At that time, Subhūti said to the Buddha: 『World Honored One! The Jewel Woman must have obtained the mark of non-retrogression, therefore she can proclaim it like this. If one has not attained it, how could one do so?』 The Buddha told Subhūti: 『Like

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是，如是！如汝所說。寶女久已得不退印，忍辱成就已盡大乘甚深邊底。」

爾時，寶女白佛言：「世尊！何故名大乘？」

佛言：「其乘廣大故名大乘，于諸眾生無掛礙故故名大乘，是一切智善根根本故名大乘，無有煩惱諸結黑闇故名大乘，所有光明無處不遍故名大乘，周遍其邊有眼目故故名大乘，本性常凈初無玷汙故名大乘，斷諸煩惱一切習氣故名大乘。

「護持禁戒故名清凈，修集定故名為安住，修智慧故名為無漏，修解脫故名無繫縛，示一切法等無二故名解脫智，攝十力故名無能動，具四無畏故名無怖懼，攝取十八不共法故名為無礙，修集大慈故名平等，破壞一切諸魔眾故名為最勝，摧煩惱魔故名寂靜，壞陰魔故名不可數，破死魔故名為常住。

「具足檀那波羅蜜故名為富足，具足尸羅波羅蜜故名為無熱，具足羼提波羅蜜故名為無怨，具足精進波羅蜜故名為無動，具足禪那波羅蜜故名無漏無轉，具足般若波羅蜜故名勝一切世間出世間，具足方便波羅蜜故名為攝取，一切諸乘斷諸有故名無有，有因八道得故名為安，具定慧翼所往無礙調諸根故名大神通。修正勤故能見一切諸佛世界修念處故遠離惡法；親近善法，修七覺分遠離一切諸煩惱結，無為無漏無勝無上，無能見頂無能知者，無有

【現代漢語翻譯】 現代漢語譯本：是的，就是這樣！正如你所說。寶女（指一位菩薩）早已獲得不退轉的印記，忍辱的修行已經成就，達到了大乘佛法的最深奧的境界。

這時，寶女對佛說：『世尊！為什麼稱之為大乘呢？』

佛說：『因為這個乘（指教法）廣大無邊，所以稱為大乘；因為它對一切眾生沒有障礙，所以稱為大乘；它是一切智慧的善根根本，所以稱為大乘；它沒有煩惱和各種結縛的黑暗，所以稱為大乘；它所發出的光明無處不遍照，所以稱為大乘；它周遍一切，具有明察的眼目，所以稱為大乘；它的本性常凈，最初就沒有沾染污垢，所以稱為大乘；它能斷除一切煩惱和習氣，所以稱為大乘。

『因為護持戒律，所以稱為清凈；因為修習禪定，所以稱為安住；因為修習智慧，所以稱為無漏；因為修習解脫，所以稱為無繫縛；因為它顯示一切法平等無二，所以稱為解脫智；因為它攝取十力（佛的十種力量），所以稱為無能動；因為它具足四無畏（佛的四種無所畏懼），所以稱為無怖懼；因為它攝取十八不共法（佛獨有的十八種功德），所以稱為無礙；因為它修習大慈，所以稱為平等；因為它能破壞一切魔眾，所以稱為最勝；因為它能摧毀煩惱魔，所以稱為寂靜；因為它能破壞五陰魔，所以稱為不可數；因為它能破除死魔，所以稱為常住。

『因為它具足佈施波羅蜜（檀那波羅蜜），所以稱為富足；因為它具足持戒波羅蜜（尸羅波羅蜜），所以稱為無熱；因為它具足忍辱波羅蜜（羼提波羅蜜），所以稱為無怨；因為它具足精進波羅蜜，所以稱為無動；因為它具足禪定波羅蜜（禪那波羅蜜），所以稱為無漏無轉；因為它具足般若波羅蜜，所以稱為勝過一切世間和出世間；因為它具足方便波羅蜜，所以稱為攝取；因為它能斷除一切諸有，所以稱為無有；因為它能通過八正道而獲得，所以稱為安；因為它具有定慧雙翼，所往無礙，能調伏諸根，所以稱為大神通。因為它修正勤，所以能見到一切諸佛世界；因為它修習四念處，所以能遠離惡法，親近善法；因為它修習七覺支，所以能遠離一切煩惱結縛，達到無為無漏，無勝無上，沒有能見到頂峰，沒有能知曉者，沒有』

【English Translation】 English version: Yes, it is so! Just as you have said. The Jewel Woman (referring to a Bodhisattva) has long since obtained the seal of non-retrogression, her practice of patience has been accomplished, and she has reached the deepest boundaries of the Great Vehicle.

At that time, the Jewel Woman said to the Buddha, 'World Honored One! Why is it called the Great Vehicle?'

The Buddha said, 'Because this vehicle (referring to the teachings) is vast and boundless, it is called the Great Vehicle; because it has no obstacles for all sentient beings, it is called the Great Vehicle; it is the root of all wisdom and good roots, it is called the Great Vehicle; it has no darkness of afflictions and various fetters, it is called the Great Vehicle; the light it emits pervades everywhere, it is called the Great Vehicle; it is all-encompassing and has discerning eyes, it is called the Great Vehicle; its nature is always pure, and it has never been stained by defilements, it is called the Great Vehicle; it can cut off all afflictions and habitual tendencies, it is called the Great Vehicle.'

'Because it upholds the precepts, it is called pure; because it cultivates samadhi, it is called abiding; because it cultivates wisdom, it is called without outflows; because it cultivates liberation, it is called without bondage; because it shows that all dharmas are equal and non-dual, it is called the wisdom of liberation; because it encompasses the ten powers (the ten powers of a Buddha), it is called immovable; because it possesses the four fearlessnesses (the four fearlessnesses of a Buddha), it is called without fear; because it encompasses the eighteen unique qualities (the eighteen unique merits of a Buddha), it is called unobstructed; because it cultivates great compassion, it is called equanimity; because it can destroy all demonic hordes, it is called the most victorious; because it can destroy the demon of afflictions, it is called tranquility; because it can destroy the demon of the five aggregates, it is called immeasurable; because it can destroy the demon of death, it is called eternal abiding.'

'Because it is complete with the perfection of giving (Dana Paramita), it is called abundant; because it is complete with the perfection of morality (Sila Paramita), it is called without heat; because it is complete with the perfection of patience (Ksanti Paramita), it is called without resentment; because it is complete with the perfection of diligence, it is called immovable; because it is complete with the perfection of meditation (Dhyana Paramita), it is called without outflows and without turning back; because it is complete with the perfection of wisdom (Prajna Paramita), it is called superior to all worldly and transcendental realms; because it is complete with the perfection of skillful means (Upaya Paramita), it is called encompassing; because it can cut off all existences, it is called without existence; because it can be attained through the Eightfold Noble Path, it is called peace; because it has the wings of samadhi and wisdom, it goes without obstruction and can tame the senses, it is called great spiritual power. Because it cultivates right diligence, it can see all Buddha worlds; because it cultivates the four foundations of mindfulness, it can stay away from evil and draw near to good; because it cultivates the seven factors of enlightenment, it can stay away from all fetters of afflictions, reaching the unconditioned, without outflows, unsurpassed, and without superior, there is no one who can see the peak, no one who can know, there is no'

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遮障，無有聽聞無入出處，大眾大堂一味不作，不作數量平等無二，得大名稱十方無礙。

「一切人天之所恭敬，成就無量無邊功德，永斷一切慳吝，破戒害心懈怠亂心無明，能令眾生獲得多聞，為作安樂斷一切苦，能令作善業，佛智、無礙智、無上智、平等智、一切智，是名大乘。」

說是法時，萬二千眾生髮阿耨多羅三藐三菩提心，既發心已，復作是言：「若有眾生能發如是大乘心者，即得無量善法利益。」

爾時，寶女白佛言：「世尊！何障礙故，不令眾生疾得大乘？」

佛告寶女：「有三十二事，以是因緣為作障礙。何等三十二？一者、樂聲聞乘；二者、樂緣覺乘；三者、樂釋身故；四者、樂梵身故；五者、樂為世樂受持禁戒；六者、樂修一善；七者、常懷嫉妒；八者、多財貪著慳吝；九者、不樂勸化眾生令修善法；十者、心憍慢故；十一者、不求菩提心故；十二者、畏菩提心故；十三者、於一法中生著心故；十四者、不善思惟故；十五者、不能親近師長和上善知識故；十六者、誹謗餘部故；十七者、不能凈于身口意業故；十八者、不能護持無上法故；十九者、得少法味吝不說故；二十者、少解法義生大慢故；二十一者、遠離四攝故；二十二者、不能恭敬同師同學故；二十三者、不

【現代漢語翻譯】 現代漢語譯本 （對於）遮蔽和障礙，沒有聽聞、沒有出入之處，大眾在大堂里一致不作為，不作為的數量平等無二，獲得大名聲，十方無礙。

『一切人天所恭敬，成就無量無邊的功德，永遠斷除一切慳吝，破除戒律、害人之心、懈怠、亂心和無明，能夠使眾生獲得多聞，為他們帶來安樂，斷除一切痛苦，能夠使他們行善業，（獲得）佛智、無礙智、無上智、平等智和一切智，這被稱為大乘（Mahayana）。』

在宣說此法時，一萬二千眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），在發起此心之後，又說道：『如果有眾生能夠發起這樣的大乘心，就能獲得無量的善法利益。』

這時，寶女（Ratna-devi）對佛說：『世尊！是什麼障礙，使得眾生不能快速獲得大乘？』

佛告訴寶女：『有三十二件事，因為這些因緣而成為障礙。是哪三十二件事呢？第一，喜歡聲聞乘（Sravakayana）；第二，喜歡緣覺乘（Pratyekabuddhayana）；第三，喜歡捨棄身體；第四，喜歡梵天之身；第五，喜歡爲了世俗的快樂而受持戒律；第六，喜歡只修一種善行；第七，常常懷有嫉妒；第八，擁有很多財富卻貪婪吝嗇；第九，不喜歡勸導眾生修行善法；第十，因為內心驕慢；第十一，不尋求菩提心；第十二，畏懼菩提心；第十三，對於一種法產生執著；第十四，不善於思考；第十五，不能親近師長、和尚和善知識；第十六，誹謗其他宗派；第十七，不能清凈自己的身口意業；第十八，不能護持無上法；第十九，得到少許法味就吝嗇不肯說；第二十，稍微理解法義就產生大慢；第二十一，遠離四攝法；第二十二，不能恭敬同師同學；第二十三，不

【English Translation】 English version Regarding obscurations and hindrances, there is no hearing, no place of entry or exit, the assembly in the great hall uniformly does not act, the non-action is equal and without duality, obtaining great renown, unobstructed in the ten directions.

'All beings, human and divine, revere it, it accomplishes immeasurable and boundless merits, it eternally cuts off all miserliness, it breaks precepts, harmful intentions, laziness, disturbed minds, and ignorance, it can enable sentient beings to gain extensive learning, bring them peace and happiness, cut off all suffering, it can enable them to perform good deeds, (obtain) Buddha wisdom, unobstructed wisdom, supreme wisdom, equal wisdom, and all-knowing wisdom, this is called the Mahayana (Great Vehicle).'

When this Dharma was being spoken, twelve thousand beings generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), and after generating this mind, they further said: 'If there are sentient beings who can generate such a Mahayana mind, they will obtain immeasurable benefits of good Dharma.'

At that time, Ratna-devi (Jewel Maiden) said to the Buddha: 'World Honored One! What are the hindrances that prevent sentient beings from quickly attaining the Mahayana?'

The Buddha told Ratna-devi: 'There are thirty-two things, which, due to these causes and conditions, become hindrances. What are these thirty-two? First, delighting in the Sravakayana (Vehicle of Hearers); second, delighting in the Pratyekabuddhayana (Vehicle of Solitary Buddhas); third, delighting in abandoning the body; fourth, delighting in the Brahma body; fifth, delighting in upholding precepts for the sake of worldly pleasures; sixth, delighting in cultivating only one good deed; seventh, constantly harboring jealousy; eighth, possessing much wealth yet being greedy and miserly; ninth, not delighting in encouraging sentient beings to cultivate good Dharma; tenth, due to arrogance in the mind; eleventh, not seeking the Bodhi mind; twelfth, fearing the Bodhi mind; thirteenth, developing attachment to one Dharma; fourteenth, not thinking skillfully; fifteenth, not being able to draw near to teachers, abbots, and virtuous friends; sixteenth, slandering other schools; seventeenth, not being able to purify one's own body, speech, and mind; eighteenth, not being able to protect the unsurpassed Dharma; nineteenth, being stingy and not speaking after obtaining a little taste of the Dharma; twentieth, developing great arrogance after slightly understanding the meaning of the Dharma; twenty-first, being distant from the four means of gathering; twenty-second, not being able to respect fellow disciples and students; twenty-third, not

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樂念於六波羅蜜故；二十四者、遠離三聚故；二十五者、不發願故；二十六者、少善根故；二十七者、倒解義故；二十八者、不嘆三寶故；二十九者、誹謗大乘菩提事故；三十者、自不解義、誹他說故；三十一者、不覺了知諸魔事故；三十二者、樂生死故。是名三十二事障礙大乘，不令眾生疾得大乘。

「寶女！如是障礙其事無量，我於今者但略說耳。大乘所有功德無量，障礙之事亦復如是；亦如涅槃功德無量，障礙之事亦復無量。如生死過無量無邊，即是大乘之障礙也。寶女！若有人能遠離如是無量惡法，當知是人即得大乘。寶女！若有菩薩能得凈心，是人即能獲得大乘。」

「世尊！眾生云何速得成就無上大乘？」

「寶女！有三十二事，眾生修集能速得之。何等三十二？一者、眾生不請而往親附；二者、見他福德不生妒心；三者、至心修集無量善根；四者、營他事業不生愁惱；五者、至心不濁身口業凈；六者、不為利養改四威儀；七者、如說而住；八者、于諸眾生其心清凈；九者、終不放舍菩提之心；十者、清凈莊嚴檀波羅蜜；十一者、清凈尸波羅蜜，憐愍毀禁故；十二者、凈忍波羅蜜，不惜身命故；十三者、凈精進波羅蜜，得十力無畏故；十四者、凈禪波羅蜜，遠離煩惱故；十五者、凈般

【現代漢語翻譯】 現代漢語譯本 樂於思念六波羅蜜（六種到達彼岸的方法）的緣故；第二十四種，是遠離三種聚集的緣故；第二十五種，是不發願的緣故；第二十六種，是缺少善根的緣故；第二十七種，是顛倒理解佛法含義的緣故；第二十八種，是不讚嘆三寶（佛、法、僧）的緣故；第二十九種，是誹謗大乘菩提（覺悟）事業的緣故；第三十種，是自己不理解佛法含義，卻誹謗他人的緣故；第三十一種，是不覺察、不瞭解各種魔事的緣故；第三十二種，是樂於生死輪迴的緣故。這被稱為三十二種障礙大乘佛法的事，使眾生不能快速獲得大乘的成就。 『寶女！像這樣的障礙之事無量無邊，我今天只是略微地說一下。大乘佛法所具有的功德無量無邊，障礙之事也同樣如此；也像涅槃（寂滅）的功德無量無邊，障礙之事也同樣無量無邊。像生死輪迴的過患無量無邊，那就是大乘佛法的障礙。寶女！如果有人能夠遠離像這樣無量的惡法，應當知道這個人就能獲得大乘的成就。寶女！如果有菩薩能夠獲得清凈的心，這個人就能獲得大乘的成就。』 『世尊！眾生如何才能快速成就無上大乘呢？』 『寶女！有三十二件事，眾生修習這些就能快速獲得成就。是哪三十二件事呢？第一，眾生不請自來，主動親近善知識；第二，看到他人有福德不生嫉妒之心；第三，至誠懇切地修集無量的善根；第四，幫助他人做事不生憂愁煩惱；第五，至誠懇切地保持身口意清凈；第六，不爲了利益供養而改變四種威儀（行、住、坐、臥）；第七，如佛所說而安住修行；第八，對於一切眾生心懷清凈；第九，永遠不放棄菩提之心；第十，清凈地莊嚴佈施波羅蜜；第十一，清凈地持戒波羅蜜，憐憫那些毀犯戒律的人；第十二，清凈地忍辱波羅蜜，不吝惜自己的身命；第十三，清凈地精進波羅蜜，獲得十力（佛的十種力量）和無畏；第十四，清凈地禪定波羅蜜，遠離煩惱；第十五，清凈地般若（智慧）波羅蜜，

【English Translation】 English version Being fond of contemplating the Six Paramitas (six perfections); the twenty-fourth is being distant from the three accumulations; the twenty-fifth is not making vows; the twenty-sixth is having few roots of goodness; the twenty-seventh is having a distorted understanding of the meaning; the twenty-eighth is not praising the Three Jewels (Buddha, Dharma, Sangha); the twenty-ninth is slandering the Bodhi (enlightenment) activities of the Mahayana; the thirtieth is not understanding the meaning oneself and slandering others; the thirty-first is not being aware of and understanding the affairs of all demons; the thirty-second is being fond of birth and death. These are called the thirty-two things that obstruct the Mahayana, preventing sentient beings from quickly attaining the Mahayana. 'O Jewel Daughter! Such obstructions are immeasurable, and I am only speaking briefly about them now. The merits of the Mahayana are immeasurable, and the obstructions are also like that; just as the merits of Nirvana (extinction) are immeasurable, the obstructions are also immeasurable. Just as the faults of birth and death are immeasurable and boundless, so too are they obstructions to the Mahayana. O Jewel Daughter! If there is someone who can be distant from such immeasurable evil dharmas, know that this person will attain the Mahayana. O Jewel Daughter! If there is a Bodhisattva who can attain a pure mind, this person will be able to attain the Mahayana.' 'O World Honored One! How can sentient beings quickly attain the unsurpassed Mahayana?' 'O Jewel Daughter! There are thirty-two things that sentient beings can cultivate to quickly attain it. What are these thirty-two? First, sentient beings go to approach without being asked; second, upon seeing the merits of others, they do not give rise to jealousy; third, they sincerely cultivate immeasurable roots of goodness; fourth, they do not become distressed when engaging in the affairs of others; fifth, they sincerely keep their body, speech, and mind pure; sixth, they do not change their four dignities (walking, standing, sitting, lying down) for the sake of gain and offerings; seventh, they abide as it is said; eighth, their minds are pure towards all sentient beings; ninth, they never abandon the mind of Bodhi; tenth, they purely adorn the Dana Paramita (perfection of giving); eleventh, they purely keep the Sila Paramita (perfection of morality), having compassion for those who break the precepts; twelfth, they purely keep the Ksanti Paramita (perfection of patience), not being stingy with their own lives; thirteenth, they purely keep the Virya Paramita (perfection of vigor), attaining the ten powers and fearlessness; fourteenth, they purely keep the Dhyana Paramita (perfection of meditation), being distant from afflictions; fifteenth, they purely keep the Prajna (wisdom) Paramita,

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若波羅蜜，除煩惱習故；十六者、修勇健定，壞諸魔業故；十七者、至心度脫諸眾生故；十八者、修四攝故；十九者、心平等故；二十者、不捨一切諸眾生故；二十一者、知恩報故；二十二者、護持正法故；二十三者、修助道法不休息故；二十四者、于諸善法無厭足故；二十五者、破憍慢故；二十六者、供養三寶故；二十七者、於一切法不生諍故；二十八者、善解十二深因緣故；二十九者、具七財故；三十者、於一切法得自在故；三十一者、修六神通故；三十二者、修集定慧故。是名三十二眾生修集疾得菩提。」

說是法時，七萬二千眾生髮阿耨多羅三藐三菩提心，萬二千菩薩得無生法忍。一切諸天以諸花香種種伎樂，供養于佛，尊重讚歎，作如是言：「若有得聞如是等經，當知是人定得阿耨多羅三藐三菩提。」

爾時，梵天、釋天、四天王天白佛言：「世尊！如來今者演說如是無限量義、了了之義、壞煩惱義，摧諸魔業、破諸邪見，能持一切無上正法，我等亦能受持讀誦書寫解說。若佛弟子有能受持讀誦書寫廣說之者，我等亦當為作衛護。若有惡鬼欲為是人作嬈害事，我當遮止不令成就。」

佛言：「善哉，善哉！善男子！汝于爾時若能護我諸弟子者，即是護持我之正法，如是護者法則久住。」

【現代漢語翻譯】 現代漢語譯本 若修習波羅蜜（paramita，意為「到彼岸」），能去除煩惱習氣；第十六，修習勇健禪定，能摧毀各種魔的干擾；第十七，至誠懇切地度脫一切眾生；第十八，修習四攝法（即佈施、愛語、利行、同事）；第十九，心懷平等；第二十，不捨棄任何眾生；第二十一，知恩圖報；第二十二，護持正法；第二十三，修習助道之法不懈怠；第二十四，對於各種善法永不滿足；第二十五，破除驕慢；第二十六，供養三寶（佛、法、僧）；第二十七，對於一切法不生爭執；第二十八，善解十二因緣（pratītyasamutpāda，佛教基本教義）的深奧道理；第二十九，具足七聖財（信、戒、慚、愧、聞、舍、慧）；第三十，對於一切法獲得自在；第三十一，修習六神通（六種超自然能力）；第三十二，修習禪定和智慧。這被稱為三十二種眾生修習能迅速獲得菩提（bodhi，意為「覺悟」）的方法。 當佛陀宣說此法時，七萬二千眾生髮起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，意為「無上正等正覺之心」），一萬二千菩薩獲得了無生法忍（anutpattika-dharma-kṣānti，意為「對不生不滅之法的領悟」）。一切諸天以各種鮮花、香和音樂供養佛陀，表示尊敬和讚歎，並說道：『如果有人能夠聽聞這樣的經典，應當知道這個人必定能夠獲得阿耨多羅三藐三菩提。』 那時，梵天（Brahmā）、釋天（Indra）、四天王天（Cāturmahārājika）對佛陀說：『世尊！如來今天所宣說的法，具有無上的意義、明瞭的意義、能摧毀煩惱的意義、能摧毀各種魔的干擾、能破除各種邪見，並且能夠保持一切無上的正法，我們也能受持、讀誦、書寫和解說。如果佛陀的弟子能夠受持、讀誦、書寫並廣為宣說此法，我們也應當為他們提供保護。如果有惡鬼想要對這些人進行騷擾和傷害，我們應當阻止他們，不讓他們得逞。』 佛陀說：『很好，很好！善男子！你們在那個時候如果能夠保護我的弟子，就是保護我的正法，這樣保護，正法就能長久住世。』

【English Translation】 English version If one cultivates pāramitā (perfection, going beyond), one eliminates the habits of afflictions; sixteenth, cultivating vigorous samādhi (meditative concentration), one destroys all demonic activities; seventeenth, sincerely liberating all sentient beings; eighteenth, cultivating the four saṃgrahavastus (means of attracting others: giving, kind speech, beneficial action, and consistency); nineteenth, having an equal mind; twentieth, not abandoning any sentient beings; twenty-first, being grateful for kindness; twenty-second, protecting the Dharma (Buddhist teachings); twenty-third, cultivating auxiliary practices without rest; twenty-fourth, never being satisfied with any virtuous practices; twenty-fifth, breaking down arrogance; twenty-sixth, making offerings to the Three Jewels (Buddha, Dharma, Sangha); twenty-seventh, not engaging in disputes about any Dharma; twenty-eighth, understanding the profound meaning of the twelve nidānas (links of dependent origination); twenty-ninth, possessing the seven noble riches (faith, morality, shame, remorse, learning, generosity, wisdom); thirtieth, attaining freedom in all dharmas; thirty-first, cultivating the six abhijñās (supernormal powers); thirty-second, cultivating samādhi and prajñā (wisdom). These are called the thirty-two practices that sentient beings cultivate to quickly attain bodhi (enlightenment). When the Buddha was expounding this Dharma, seventy-two thousand sentient beings generated the mind of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and twelve thousand bodhisattvas attained the kṣānti (acceptance) of anutpattika-dharma (non-arising of dharmas). All the devas (gods) made offerings to the Buddha with various flowers, incense, and music, showing respect and praise, and said: 『If anyone can hear such a sutra, it should be known that this person will surely attain anuttarā-samyak-saṃbodhi.』 At that time, Brahmā, Indra, and the Four Heavenly Kings said to the Buddha: 『World Honored One! The Dharma that the Tathāgata (Buddha) is now expounding has unsurpassed meaning, clear meaning, the meaning of destroying afflictions, the meaning of destroying all demonic activities, the meaning of breaking down all wrong views, and is able to uphold all the supreme and correct Dharma. We are also able to uphold, recite, write, and explain it. If the Buddha's disciples are able to uphold, recite, write, and widely explain this Dharma, we will also provide protection for them. If there are evil spirits who want to harass and harm these people, we will stop them and not let them succeed.』 The Buddha said: 『Excellent, excellent! Good men! If you are able to protect my disciples at that time, you are protecting my correct Dharma. By protecting it in this way, the Dharma will abide for a long time.』

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爾時，世尊告阿難言：「阿難！汝當受持擁護演說如是經典。若有菩薩于無量劫樂修惠施，復有菩薩受持是經，讀誦書寫為人廣說，修大慈悲兼以此義勸人令學，其人所得福多於彼，亦能速疾獲得大乘。」

阿難白佛言：「世尊！是經何名？云何奉持？」

佛言：「阿難！是經名為『真實法義毗尼方便』、『成就發心無量寶聚』、『無量陀羅尼十力四無畏不共法聚』、『菩薩摩訶薩不退轉印廣說大乘寶女所問』，如是等名汝當奉持。」

爾時，阿難及諸人天聞經歡喜，信受奉行。

大方等大集經卷第六 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第七

北涼天竺三藏曇無讖于姑臧譯

不眴菩薩品第四

爾時，世尊故在欲色二界中間大寶坊中，與諸大眾圍繞說法。

爾時，眾中有金色光，其光明凈遍照三千大千世界，悉蔽一切日月四天釋梵光明；照已即滅，一切大眾瞻睹如來目未曾眴。當爾之時，寂然無聲亦無謦欬、出入氣息。

爾時，大德須菩提白佛言：「世尊！今何因緣有是光明，一切大眾瞻睹如來，目未曾眴？」

爾時，佛告須菩提言：「東方過於無量世界，彼有菩薩名曰不眴，與萬菩薩俱共發來

【現代漢語翻譯】 現代漢語譯本 當時，世尊告訴阿難說：『阿難！你應當受持、擁護、演說這部經典。如果有菩薩在無量劫中樂於修行佈施，又有菩薩受持這部經典，讀誦、書寫，為他人廣泛解說，修習大慈悲心，並且用這部經典的義理勸導他人學習，這個人所得到的福德比前者更多，也能迅速獲得大乘的果位。』 阿難對佛說：『世尊！這部經典叫什麼名字？我們應當如何奉持？』 佛說：『阿難！這部經典名為『真實法義毗尼方便』（真實教法的戒律和方便法門）、『成就發心無量寶聚』（成就發菩提心，如同無量珍寶的聚集）、『無量陀羅尼十力四無畏不共法聚』（無量總持、十力、四無畏等佛的不共功德的聚集）、『菩薩摩訶薩不退轉印廣說大乘寶女所問』（菩薩摩訶薩不退轉的印記，廣說大乘，寶女所提出的問題），這些都是這部經典的名字，你應當奉持。』 當時，阿難以及在場的所有人天聽聞佛所說的經典，都非常歡喜，信受奉行。

《大方等大集經》卷第六 大正藏第 13 冊 No. 0397 《大方等大集經》

《大方等大集經》卷第七

北涼天竺三藏曇無讖于姑臧譯

不眴菩薩品第四

當時，世尊仍然在欲界和色界之間的寶坊中，被大眾圍繞著說法。 當時，大眾中出現一道金色的光芒，這光芒清凈明亮，遍照三千大千世界，遮蔽了所有日月、四天王、帝釋天、梵天的光芒；光芒照耀之後隨即消失，所有大眾都注視著如來，眼睛沒有眨動一下。當時，寂靜無聲，也沒有人咳嗽、呼吸。 當時，大德須菩提對佛說：『世尊！今天是什麼因緣出現這樣的光明，所有大眾都注視著如來，眼睛沒有眨動一下？』 當時，佛告訴須菩提說：『東方經過無量世界，那裡有一位菩薩名叫不眴（眼睛不眨動），與一萬位菩薩一同前來。』

【English Translation】 English version At that time, the World Honored One said to Ananda: 'Ananda! You should receive, uphold, protect, and expound this sutra. If there is a Bodhisattva who delights in practicing generosity for countless kalpas, and another Bodhisattva who receives, upholds, recites, writes, and widely explains this sutra to others, cultivates great compassion, and also uses the meaning of this sutra to encourage others to learn, the merit of this person will be greater than the former, and they will also quickly attain the Great Vehicle.' Ananda said to the Buddha: 'World Honored One! What is the name of this sutra? How should we uphold it?' The Buddha said: 'Ananda! This sutra is named 『True Dharma Meaning Vinaya Expedient』 (the precepts and expedient methods of the true Dharma), 『Accomplishment of the Aspiration of Limitless Treasure Gathering』 (the gathering of limitless treasures like the accomplishment of the Bodhi mind), 『Limitless Dharani Ten Powers Four Fearlessness Non-Common Dharma Gathering』 (the gathering of limitless dharani, ten powers, four fearlessness, and other non-common merits of the Buddha), 『Bodhisattva Mahasattva Non-Retrogression Seal, Extensive Explanation of the Great Vehicle, Questions of the Treasure Woman』 (the seal of non-retrogression of the Bodhisattva Mahasattva, extensive explanation of the Great Vehicle, and the questions raised by the Treasure Woman). These are the names of this sutra, you should uphold them.' At that time, Ananda and all the humans and devas present, upon hearing the sutra spoken by the Buddha, were all very joyful, believed, accepted, and practiced it.

The Great Vaipulya Mahasamnipata Sutra, Volume Six Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamnipata Sutra

The Great Vaipulya Mahasamnipata Sutra, Volume Seven

Translated by Tripitaka Master Dharmaraksha of Northern Liang at Guzang

Chapter Four: The Bodhisattva Animesha

At that time, the World Honored One was still in the great treasure pavilion between the Desire Realm and the Form Realm, surrounded by the assembly, expounding the Dharma. At that time, a golden light appeared in the assembly, its light was pure and bright, illuminating the three thousand great thousand worlds, obscuring the light of all the suns, moons, Four Heavenly Kings, Shakra, and Brahma; after the light shone, it immediately disappeared, and all the assembly gazed at the Tathagata, their eyes not blinking even once. At that time, there was silence, and no one coughed or breathed. At that time, the great virtuous Subhuti said to the Buddha: 'World Honored One! What is the cause and condition for this light to appear today, and for all the assembly to gaze at the Tathagata without blinking their eyes?' At that time, the Buddha said to Subhuti: 'To the east, beyond countless worlds, there is a Bodhisattva named Animesha (one who does not blink), who is coming together with ten thousand Bodhisattvas.'

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，欲聽如來微妙方等大集經典，是其光明。」所言未訖，不眴菩薩已至佛所大寶坊中，赍持種種香花伎樂供養于佛，頭面禮足恭敬右繞，卻坐一面寶蓮華上。

爾時，須菩提復白佛言：「世尊！不眴菩薩所來世界去此遠近、國土何名、佛號何等？」

佛言：「須菩提！東方去此七萬二千恒河沙等諸佛世界，土名不眴，佛號普賢如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。不眴菩薩從彼而來。」

爾時，不眴菩薩摩訶薩長跪合掌，說偈贊佛：

「如來世尊眾寶聚，　　具足一切波羅蜜， 　無上法師天中天，　　為眾生故我敬禮。 　寂靜戒定不可動，　　無上智慧調諸根， 　為諸眾生說大集，　　故我歸依師子王。 　樂施天人諸安樂，　　眾生喜見如滿月， 　具足力勢破魔眾，　　我今歸依大藥樹。 　成就善根施甘露，　　能度眾生生死海， 　我今歸依無上尊，　　具足妙相三十二， 　世尊莊嚴此大眾，　　猶如須彌顯四域， 　名稱無礙遍十方，　　人中象王我敬禮。 　如來智慧如虛空，　　通達三世無障礙， 　隨眾生根而說法，　　我今敬禮自在王。 　過無量劫勤精進，　　超勝同業諸菩薩， 　所得佛法如先佛，　　我今敬禮

【現代漢語翻譯】 現代漢語譯本：『想要聽聞如來微妙的方等大集經典，這就是它的光明。』話音未落，不眴菩薩（Akshobhya Bodhisattva）已經來到佛陀所在的大寶坊中，帶著各種香花伎樂供養佛陀，頭面禮足，恭敬地右繞佛陀，然後坐在一面的寶蓮花上。 這時，須菩提（Subhuti）又對佛說：『世尊！不眴菩薩所來的世界距離這裡有多遠？那個國土叫什麼名字？佛號是什麼？』 佛說：『須菩提！東方距離這裡七萬二千個恒河沙數（Ganges river sand）的佛世界，那個國土名叫不眴（Akshobhya），佛號是普賢如來（Samantabhadra Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purushadamyasarathi）、天人師（Shasta devamanushyanam）、佛（Buddha）、世尊（Bhagavan）。不眴菩薩就是從那裡來的。』 這時，不眴菩薩摩訶薩（Akshobhya Bodhisattva Mahasattva）長跪合掌，說偈贊佛： 『如來世尊是眾寶的聚集， 具足一切波羅蜜（paramita）， 無上的法師，天中之天， 爲了眾生，我恭敬禮拜。 寂靜的戒律和禪定不可動搖， 無上的智慧調伏諸根， 爲了眾生宣說大集經典， 所以我歸依獅子王。 樂於佈施，給予天人安樂， 眾生喜見，如滿月一般， 具足力量和威勢，破除魔眾， 我今歸依大藥樹。 成就善根，施予甘露， 能夠度脫眾生生死苦海， 我今歸依無上尊， 具足微妙的三十二相（lakshana）， 世尊莊嚴著這個大眾， 猶如須彌山（Sumeru）顯現於四方， 名稱無礙，遍佈十方， 人中象王，我恭敬禮拜。 如來的智慧猶如虛空， 通達三世，沒有障礙， 隨著眾生的根器而說法， 我今敬禮自在王。 經過無量劫的勤奮精進， 超越同業的諸菩薩， 所得到的佛法如同先前的佛陀， 我今敬禮。』

【English Translation】 English version: 'Wishing to hear the Tathagata's (如來) profound Vaipulya Mahasamnipata Sutra (方等大集經典), this is its light.' Before the words were finished, Akshobhya Bodhisattva (不眴菩薩) had already arrived at the Buddha's great treasure pavilion, bringing various fragrant flowers and music to offer to the Buddha. He bowed his head to the Buddha's feet, respectfully circumambulated the Buddha to the right, and then sat on a jeweled lotus flower on one side. At that time, Subhuti (須菩提) again said to the Buddha, 'World Honored One! How far is the world from which Akshobhya Bodhisattva came? What is the name of that land? What is the Buddha's name there?' The Buddha said, 'Subhuti! To the east, beyond seventy-two thousand Ganges river sands (恒河沙) of Buddha worlds, the land is named Akshobhya (不眴), and the Buddha is named Samantabhadra Tathagata (普賢如來), Arhat (應供), Samyaksambuddha (正遍知), Vidyacharana-sampanna (明行足), Sugata (善逝), Lokavid (世間解), Anuttara (無上士), Purushadamyasarathi (調御丈夫), Shasta devamanushyanam (天人師), Buddha (佛), and Bhagavan (世尊). Akshobhya Bodhisattva came from there.' At that time, Akshobhya Bodhisattva Mahasattva (不眴菩薩摩訶薩) knelt with palms together and spoke a verse in praise of the Buddha: 'The Tathagata, the World Honored One, is a gathering of all treasures, Complete with all paramitas (波羅蜜), The supreme teacher, the heaven of heavens, For the sake of sentient beings, I respectfully bow. The peaceful precepts and samadhi (禪定) are unshakeable, Supreme wisdom tames all the senses, For the sake of sentient beings, he expounds the Mahasamnipata Sutra, Therefore, I take refuge in the Lion King. He delights in giving, bestowing peace and joy to gods and humans, Sentient beings rejoice to see him, like the full moon, Possessing strength and power, he destroys the demon hordes, I now take refuge in the great medicine tree. He accomplishes good roots, bestowing nectar, Able to ferry sentient beings across the sea of birth and death, I now take refuge in the Supreme One, Complete with the wondrous thirty-two marks (lakshana), The World Honored One adorns this great assembly, Like Mount Sumeru (須彌山) appearing in the four directions, His name is unobstructed, pervading the ten directions, The elephant king among humans, I respectfully bow. The Tathagata's wisdom is like space, Penetrating the three times without obstruction, He teaches according to the capacities of sentient beings, I now respectfully bow to the King of Freedom. Having diligently advanced through countless kalpas (劫), Surpassing all Bodhisattvas of the same practice, The Dharma obtained is like that of the previous Buddhas, I now respectfully bow.'

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一切覺。 　十方諸佛悉讚歎，　　精進殊勝無邊量， 　無量眾生得聞已，　　悉皆同發菩提心。 　于正法中無厭足，　　兼以勸化諸眾生， 　能說清凈法之性，　　我今稽首大法王。」

爾時，不眴菩薩偈贊佛已，白佛言：「世尊！我等於此大集經中欲少發問，唯愿如來垂哀聽許。」

佛言：「善哉，善哉！善男子！隨意發問，吾當為汝分別宣說，除卻汝等疑網之心。」

不眴菩薩既蒙聽許，心大歡喜，白佛言：「世尊！菩薩摩訶薩修何三昧，速得成就阿耨多羅三藐三菩提，得大念心、大智、大意，慚愧勇健修施教戒，被忍辱鎧建精進幢，遊戲神通莊嚴慈悲。深樂法喜登陟舍山，能說能答摧伏魔怨、壞諸邪見，不離諸佛，菩薩善友常得化身。不失念心深信大乘，樂施眾生無上智光，不為世法之所染污同於四大，如地利益一切眾生，如水能洗一切垢穢，如火能熟眾生善根，如風能于戒聞慧等無所障礙。修集慈悲猶如虛空，慧眼無量猶如帝釋，心得自在如自在天，正法化世如轉輪王，聚大福德如須彌山，于善無厭聚眾珍寶猶如大海。思惟十二因緣深義亦復如是：無所畏懼如師子王，具善法財猶如商主，一切依止如大醫王，能作光明猶如庭燎，破闇如日清涼如月，煩惱不污猶如蓮華，具足一切諸

【現代漢語翻譯】 現代漢語譯本 一切覺悟的佛陀。 十方諸佛都讚歎您，您的精進殊勝無量， 無量眾生聽聞后，都一同發起菩提心。 您對於正法永不滿足，還勸化一切眾生， 能宣說清凈的法性，我今天向您，大法王，稽首敬禮。

這時，不眴菩薩（Bù Xuàn Púsà，意為不眨眼的菩薩）用偈頌讚嘆佛后，對佛說：『世尊！我們想在這《大集經》中請教一些問題，希望如來慈悲允許。』

佛說：『好啊，好啊！善男子！你們隨意發問，我將為你們分別解說，消除你們心中的疑惑。』

不眴菩薩得到佛的允許，心中非常歡喜，對佛說：『世尊！菩薩摩訶薩（Púsà móhēsà，意為大菩薩）修持何種三昧（sānmèi，意為禪定），能迅速成就阿耨多羅三藐三菩提（ānòuduōluósānmiǎosānpútí，意為無上正等正覺），獲得大念心、大智慧、大意念，有慚愧心、勇猛精進，修行佈施、持戒，身披忍辱鎧甲，建立精進的旗幟，遊戲神通，以慈悲莊嚴自身。深深喜愛佛法，登上舍山（Shèshān，意為靈鷲山），能說能答，摧伏魔怨，破除一切邪見，不離諸佛，常與菩薩善友在一起，能化身說法。不失念心，深信大乘佛法，樂於施予眾生無上的智慧光明，不被世俗的法所污染，如同四大（四大：地、水、火、風），像大地一樣利益一切眾生，像水一樣能洗滌一切污垢，像火一樣能成熟眾生的善根，像風一樣在持戒、聞法、修慧等方面沒有障礙。修集慈悲如同虛空，智慧之眼無量無邊如同帝釋（Dìshì，意為天帝），心能自在如同自在天（Zìzài Tiān，意為欲界頂天的天神），以正法教化世間如同轉輪王（Zhuǎnlúnwáng，意為擁有統治世界的理想君主），積聚大福德如同須彌山（Xūmíshān，意為佛教宇宙觀中的中心山），對於善行永不滿足，積聚各種珍寶如同大海。思惟十二因緣（shíèryīnyuán，意為佛教關於生命輪迴的理論）的深奧含義也是如此：無所畏懼如同獅子王，具有善法財富如同商主，一切眾生都依止他如同大醫王，能作光明如同庭院的火把，破除黑暗如同太陽，清涼如同月亮，煩惱不能污染他如同蓮花，具足一切諸』

【English Translation】 English version The All-Enlightened One. All the Buddhas of the ten directions praise you, your diligence is supremely boundless, Countless beings, having heard this, all together generate the Bodhi mind. You are never satisfied with the true Dharma, and also encourage all beings, Able to expound the pure nature of Dharma, I now bow my head to you, the great Dharma King.

At that time, Bodhisattva Bù Xuàn (不眴菩薩, meaning 'the Bodhisattva who does not blink') having praised the Buddha with verses, said to the Buddha: 'World Honored One! We wish to ask a few questions in this Great Assembly Sutra, we hope the Tathagata will compassionately allow us.'

The Buddha said: 'Excellent, excellent! Good men! Ask whatever you wish, I will explain and expound for you, removing the doubts in your minds.'

Bodhisattva Bù Xuàn, having received permission, was greatly delighted, and said to the Buddha: 'World Honored One! What Samadhi (sānmèi, meaning 'meditative absorption') does a Bodhisattva Mahasattva (Púsà móhēsà, meaning 'great Bodhisattva') cultivate to quickly achieve Anuttara-samyak-sambodhi (ānòuduōluósānmiǎosānpútí, meaning 'unexcelled perfect enlightenment'), obtain great mindfulness, great wisdom, great intention, have a sense of shame, be courageous and diligent, practice giving, uphold precepts, wear the armor of patience, establish the banner of diligence, play with supernatural powers, adorn themselves with compassion. Deeply delight in the Dharma, ascend Mount Gṛdhrakūṭa (Shèshān, meaning 'Vulture Peak Mountain'), be able to speak and answer, subdue demonic enemies, destroy all wrong views, not be separated from the Buddhas, always be with Bodhisattva good friends, be able to manifest transformation bodies. Not lose mindfulness, deeply believe in the Mahayana Dharma, be happy to give beings the supreme light of wisdom, not be defiled by worldly dharmas, be like the four great elements (四大: earth, water, fire, wind), like the earth benefiting all beings, like water able to wash away all defilements, like fire able to ripen the good roots of beings, like wind having no obstacles in upholding precepts, hearing the Dharma, and cultivating wisdom. Cultivate compassion like space, have immeasurable wisdom eyes like Indra (Dìshì, meaning 'the king of gods'), have a mind as free as the Isvara Deva (Zìzài Tiān, meaning 'the god of the highest heaven in the desire realm'), transform the world with the true Dharma like a Chakravartin King (Zhuǎnlúnwáng, meaning 'an ideal universal ruler'), accumulate great merit like Mount Sumeru (Xūmíshān, meaning 'the central mountain in Buddhist cosmology'), never be satisfied with good deeds, accumulate various treasures like the great ocean. Contemplating the profound meaning of the twelve links of dependent origination (shíèryīnyuán, meaning 'the Buddhist theory of the cycle of life') is also like this: fearless like a lion king, possessing the wealth of good Dharma like a merchant, all rely on him like a great physician, able to make light like a torch in the courtyard, break through darkness like the sun, be cool like the moon, not be defiled by afflictions like a lotus flower, possessing all the'

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佛妙法猶如滿月。」

佛言：「善哉，善哉！善男子！能以此義咨啟如來，至心諦聽，吾當為汝分別解說。

「善男子！有三昧名一切法自在，菩薩修集是三昧者，則能獲得如是等事，亦得無量無邊福德，疾成阿耨多羅三藐三菩提，成佛之時，世界所有一切具足。

「善男子！一切法自在三昧者，所謂信佛法僧，苦集滅道，陰入界等空無相愿，出生滅沒十二因緣，內外因果業及果報，信于開塞；觀一切法如幻如化如焰如響，如水中月龜毛兔角、空中之花石女之子，如著影衣夢乘白象，若有若無及以有無，非有非無非常非斷，非生非滅非內非外，非見非斷。信如是等，則能信佛菩薩大事而不自輕。

「菩薩事業雖復廣大，我亦能知，心得自在，能大惠施，護持禁戒不妨外事，憐愍眾生常修忍辱，為不退故勤行精進，為令眾生離煩惱故修集智慧，為壞一切分別想故修集三昧，得妙音聲一切樂聞。

「修于唸佛，觀諸如來平等無二；修于念法，觀一切法同一性相；修于念僧，觀一切僧無有退轉；修于念舍，舍諸煩惱；修于念戒，常唸佛戒；修于念天，念後邊身。凈身口意不隨他人，戒定智慧清凈施已，能得具足三十二相，施種種物具足成就八十種好。為欲莊嚴出世智慧具四念處，為欲遠離一

【現代漢語翻譯】 現代漢語譯本 佛陀的妙法就像滿月一樣。」 佛陀說：『好啊，好啊！善男子！你能夠用這個道理來請教如來，要專心諦聽，我將為你分別解說。』 『善男子！有一種三昧（samadhi，禪定）名為一切法自在，菩薩修習這種三昧，就能獲得像這樣的成就，也能得到無量無邊的福德，迅速成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），成佛的時候，世界所有一切都具足。』 『善男子！一切法自在三昧，就是指相信佛、法、僧（Buddha, Dharma, Sangha，佛陀、佛法、僧團），相信苦、集、滅、道（duhkha, samudaya, nirodha, marga，苦諦、集諦、滅諦、道諦），相信陰、入、界（skandha, ayatana, dhatu，五蘊、十二處、十八界）等是空、無相、無愿的，相信出生、滅沒、十二因緣（pratītyasamutpāda，十二因緣），相信內外因果業及果報，相信開與塞；觀察一切法如幻、如化、如焰、如響，如水中月、龜毛兔角、空中之花、石女之子，如穿著影子衣服、夢中騎著白象，若有若無以及有無，非有非無、非常非斷，非生非滅、非內非外，非見非斷。相信像這些道理，就能相信佛菩薩的大事而不輕視自己。』 『菩薩的事業雖然廣大，我也能知道，心能自在，能大方佈施，護持戒律不妨礙外事，憐憫眾生常常修習忍辱，爲了不退轉而勤奮精進，爲了讓眾生遠離煩惱而修習智慧，爲了破除一切分別妄想而修習三昧，得到美妙的聲音，一切都樂於聽聞。』 『修習唸佛，觀察諸如來平等無二；修習念法，觀察一切法同一性相；修習念僧，觀察一切僧無有退轉；修習念舍，捨棄諸煩惱；修習念戒，常常憶念佛戒；修習念天，憶念後邊身。清凈身口意不隨他人，戒定智慧清凈施捨之後，能得到具足三十二相，施捨種種物品具足成就八十種好。爲了莊嚴出世智慧而具足四念處（smrtyupasthana，四念住），爲了遠離一』

【English Translation】 English version The Buddha's wonderful Dharma is like a full moon.』 The Buddha said, 『Excellent, excellent! Good man! You are able to inquire of the Tathagata (Tathagata, thus-gone one) with this meaning. Listen attentively, and I will explain it to you in detail.』 『Good man! There is a samadhi (samadhi, meditative absorption) called the Sovereignty of All Dharmas. If a Bodhisattva cultivates this samadhi, he will be able to obtain such achievements, and also obtain immeasurable and boundless merits, quickly attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and when he becomes a Buddha, all things in the world will be complete.』 『Good man! The samadhi of the Sovereignty of All Dharmas means believing in the Buddha, Dharma, and Sangha (Buddha, Dharma, Sangha, the Buddha, the teachings, and the monastic community), believing in suffering, its origin, its cessation, and the path (duhkha, samudaya, nirodha, marga, the four noble truths), believing that the skandhas, ayatanas, and dhatus (skandha, ayatana, dhatu, aggregates, sense bases, and elements) are empty, without characteristics, and without wishes, believing in birth, death, and the twelve links of dependent origination (pratītyasamutpāda, the twelve links of dependent origination), believing in the internal and external causes and effects of karma and its retribution, believing in opening and closing; observing all dharmas as illusions, transformations, flames, and echoes, like the moon in water, turtle hair, rabbit horns, flowers in the sky, the child of a barren woman, like wearing shadow clothes, riding a white elephant in a dream, whether existing or not existing, and both existing and not existing, neither existing nor not existing, neither permanent nor impermanent, neither arising nor ceasing, neither internal nor external, neither seeing nor cutting off. Believing in these principles, one can believe in the great deeds of the Buddhas and Bodhisattvas without belittling oneself.』 『Although the Bodhisattva's undertakings are vast, I also know them. The mind is free, able to give great generosity, uphold the precepts without hindering external affairs, have compassion for sentient beings and always practice patience, diligently practice vigor for the sake of non-retrogression, cultivate wisdom to enable sentient beings to be free from afflictions, cultivate samadhi to destroy all discriminating thoughts, and obtain wonderful sounds that everyone is happy to hear.』 『Cultivate mindfulness of the Buddha, observing that all Tathagatas are equal and without duality; cultivate mindfulness of the Dharma, observing that all dharmas have the same nature and characteristics; cultivate mindfulness of the Sangha, observing that all Sangha members do not regress; cultivate mindfulness of giving, abandoning all afflictions; cultivate mindfulness of precepts, always remembering the Buddha's precepts; cultivate mindfulness of the heavens, remembering the future body. Purifying body, speech, and mind, not following others, after purifying giving with precepts, samadhi, and wisdom, one can obtain the thirty-two marks, and by giving various things, one can achieve the eighty minor marks. In order to adorn the wisdom of transcending the world, one should possess the four foundations of mindfulness (smrtyupasthana, the four foundations of mindfulness), and in order to be free from one』

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切煩惱故具四正勤，為令其心得自在故具四如意，為欲壞破諸魔怨故修集信根，為不顛倒一切法故修精進根，勸令憶念諸罪過故修集念根。為諸眾生心清凈故修集定根，為於一切諸法頂故修集慧根，為無壞故修集五力，為真實知一切法故修七覺分，為真實知道非道故修八正道。

「樂於寂靜少欲知足遠離惡友。雖復通達一切事業，終不于中生獨師想。于諸煩惱心不貪著，不瞋眾生不疑諸見，於我我所心不生著。常修欲度眾生之心。于師和上父母善友生念恩心，常思報答往昔之恩。見毀禁者不生譏刺，捨棄重擔真觀陰故，不競不諍護法持戒，攝取持戒及護法者，聽法念法供養於法。

「于正法中心無疑網，凡所演說不為飲食，至心演說說時不輕亦不自高。為出善芽所聞不失，瞻病所須供給走使，供養法師不說其短，不觀種姓戒與非戒，常樂聞法至心不忘，不失時節常請法師敷揚道化，有所講說不生憍慢，聞已解義亦不自大，不觀他人所有過失。所可聽法為知足故，為不斷絕三寶種故，為得無礙宿命智故，為得真實見法性故，為發無上菩提心故，為護如來真實法故，為得上族好種姓故，為見佛法比丘僧故，為得堅固不退心故，為行聖行入聖數故，為得無盡大財寶故，為得無邊大功德故，為得清凈梵音聲故，為

【現代漢語翻譯】 現代漢語譯本：爲了斷除煩惱，所以要具備四正勤；爲了使心得到自在，所以要具備四如意足；爲了摧毀一切魔怨，所以要修集信根；爲了不顛倒一切法，所以要修精進根；爲了勸導憶念罪過，所以要修集念根；爲了使眾生的心清凈，所以要修集定根；爲了在一切法中達到頂峰，所以要修集慧根；爲了不被破壞，所以要修集五力；爲了真實地瞭解一切法，所以要修七覺支；爲了真實地知道非道，所以要修八正道。 『樂於寂靜，少欲知足，遠離惡友。即使通達一切事業，最終也不會在其中產生獨自為師的想法。對於各種煩惱，心中不貪戀執著，不嗔恨眾生，不懷疑各種見解，對於『我』和『我所』不產生執著。常常修習想要度化眾生的心。對於師長、和尚、父母、善友，要生起感恩的心，常常想著報答過去的恩情。看到毀犯戒律的人，不譏諷嘲笑，捨棄沉重的負擔，真正地觀察五蘊，不競爭不爭鬥，護持佛法，遵守戒律，攝受持戒和護法的人，聽聞佛法，憶念佛法，供養佛法。 『對於正法，心中沒有疑惑，凡是所講說的，不是爲了飲食，真心誠意地講說，說話時既不輕慢也不自高。爲了生出善的萌芽，所聽聞的不會遺失，照顧病人，提供所需，跑腿辦事，供養法師，不說他們的缺點，不看他們的種姓，是否持戒，常常樂於聽聞佛法，真心誠意地不忘記，不失去時機，常常請法師宣揚佛法，有所講說，不生驕慢，聽聞后理解了含義，也不自大，不看他人的過失。所聽聞的佛法，是爲了知足，爲了不讓三寶的種子斷絕，爲了得到無礙的宿命智，爲了得到真實見法性，爲了發起無上菩提心，爲了守護如來的真實法，爲了得到高貴的種姓，爲了見到佛法、比丘僧，爲了得到堅固不退的心，爲了修行聖行，進入聖者的行列，爲了得到無盡的大財寶，爲了得到無邊的大功德，爲了得到清凈的梵音聲，爲了』

【English Translation】 English version: To cut off afflictions, one should cultivate the Four Right Exertions; to enable the mind to be free, one should cultivate the Four Bases of Spiritual Power; to destroy all demonic hindrances, one should cultivate the Root of Faith; to not be confused about all dharmas, one should cultivate the Root of Diligence; to encourage the recollection of past transgressions, one should cultivate the Root of Mindfulness; to purify the minds of all beings, one should cultivate the Root of Concentration; to reach the peak of all dharmas, one should cultivate the Root of Wisdom; to be indestructible, one should cultivate the Five Powers; to truly understand all dharmas, one should cultivate the Seven Factors of Enlightenment; to truly know the non-path, one should cultivate the Eightfold Noble Path. 'Delight in tranquility, have few desires, be content, and stay away from bad friends. Even if one is proficient in all undertakings, one should never think of oneself as the sole teacher. One should not be attached to afflictions, not be angry with beings, not doubt various views, and not be attached to 'self' and 'what belongs to self'. One should always cultivate the mind of wanting to liberate all beings. Towards teachers, preceptors, parents, and good friends, one should have a grateful heart, always thinking of repaying past kindness. When seeing those who break the precepts, one should not mock or ridicule them, abandon heavy burdens, truly observe the five aggregates, not compete or contend, protect the Dharma, uphold the precepts, embrace those who uphold the precepts and protect the Dharma, listen to the Dharma, remember the Dharma, and make offerings to the Dharma. 'Towards the Right Dharma, one should have no doubts, whatever is spoken is not for the sake of food, one should speak sincerely, without being arrogant or condescending. To bring forth good sprouts, what is heard should not be lost, one should care for the sick, provide what is needed, run errands, make offerings to Dharma teachers, not speak of their faults, not look at their lineage, whether they keep the precepts or not, always be happy to listen to the Dharma, sincerely not forget it, not miss the opportunity, always invite Dharma teachers to expound the Dharma, when something is spoken, one should not be arrogant, after hearing and understanding the meaning, one should not be conceited, and not look at the faults of others. What is heard is for the sake of contentment, for not letting the seeds of the Three Jewels be cut off, for obtaining unobstructed knowledge of past lives, for obtaining the true vision of the nature of Dharma, for generating the supreme Bodhi mind, for protecting the true Dharma of the Tathagata, for obtaining a noble lineage, for seeing the Dharma, the Bhikshu Sangha, for obtaining a firm and unretreating mind, for practicing the holy conduct, entering the ranks of the holy ones, for obtaining endless great treasures, for obtaining boundless great merits, for obtaining a pure Brahma voice, for'

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得具足佛功德故，為得具足菩薩法故，為欲受持讀誦書寫菩薩法藏及摩夷故，為欲受持如是等法廣宣說故。

「善男子！菩薩摩訶薩獲得一切法自在三昧者，於一切事無能教者。」

爾時，世尊即說頌曰：

「其心敬信佛法僧，　　亦復明信四真諦， 　若得智慧無掛礙，　　是名諸法自在定。 　能知于苦第一諦，　　亦能遠離於集因， 　證獲第三真滅諦，　　修集無上聖道諦。 　具足成就大念心，　　真實觀陰如虛空， 　其身威儀大寂靜，　　是名諸法自在定。 　能觀六入性相空，　　亦能調柔于諸根， 　能壞眾生疑網心，　　是名諸法自在定。 　能修集空無相愿，　　破壞一切諸憍慢， 　所行諸行無黑闇，　　是名諸法自在定。 　遠離斷見及我見，　　令身口意業寂靜， 　其心不著有無法，　　是名諸法自在定。 　所說正義無顛倒，　　調伏一切眾生心， 　既說法已無憍慢，　　是名諸法自在定。 　修集一切諸善根，　　不為煩惱之所污， 　其心無熱亦無濁，　　是名諸法自在定。 　不為他喜求菩提，　　亦不虛誑修善法， 　十方諸佛觀其心，　　是名諸法自在定。 　常樂惠施護持戒，　　憐愍心故忍諸惡， 　精進修定及智慧，　　是名諸法自在定。 　為

【現代漢語翻譯】 現代漢語譯本 爲了獲得圓滿的佛陀功德，爲了獲得圓滿的菩薩法，爲了受持、讀誦、書寫菩薩法藏及摩夷（Mahī，意為大地、基礎），爲了受持並廣為宣說這些法。

『善男子！菩薩摩訶薩（Bodhisattva-mahāsattva，意為偉大的菩薩）獲得一切法自在三昧（samādhi，意為禪定）時，在一切事物上都沒有能教導他的人。』

那時，世尊（Bhagavān，意為世尊）即說偈頌道：

『其心敬信佛法僧（Buddha-dharma-saṃgha，意為佛、法、僧三寶），也明信四真諦（catvāri-ārya-satyāni，意為苦、集、滅、道四聖諦）， 若得智慧無掛礙，是名諸法自在定。 能知于苦第一諦，亦能遠離於集因， 證獲第三真滅諦，修集無上聖道諦。 具足成就大念心，真實觀陰（skandha，意為五蘊）如虛空， 其身威儀大寂靜，是名諸法自在定。 能觀六入（ṣaḍāyatana，意為六根）性相空，亦能調柔于諸根， 能壞眾生疑網心，是名諸法自在定。 能修集空、無相、無愿（śūnyatā-animitta-apraṇihita，意為空性、無相、無愿）三解脫門，破壞一切諸憍慢， 所行諸行無黑闇，是名諸法自在定。 遠離斷見及我見（uccheda-dṛṣṭi and satkāya-dṛṣṭi，意為斷滅見和身見），令身口意業寂靜， 其心不著有無法，是名諸法自在定。 所說正義無顛倒，調伏一切眾生心， 既說法已無憍慢，是名諸法自在定。 修集一切諸善根，不為煩惱之所污， 其心無熱亦無濁，是名諸法自在定。 不為他喜求菩提（bodhi，意為覺悟），亦不虛誑修善法， 十方諸佛觀其心，是名諸法自在定。 常樂惠施（dāna，意為佈施）護持戒（śīla，意為戒律），憐憫心故忍諸惡， 精進修定（samādhi，意為禪定）及智慧（prajñā，意為智慧），是名諸法自在定。 為

【English Translation】 English version In order to obtain the complete merits of the Buddha, in order to obtain the complete Bodhisattva Dharma, in order to uphold, recite, and write the Bodhisattva Dharma treasury and the Mahī (meaning earth, foundation), in order to uphold and widely proclaim these Dharmas.

'Good man! When a Bodhisattva-mahāsattva (a great Bodhisattva) obtains the Samadhi (meditative absorption) of freedom in all Dharmas, there is no one who can teach him in all matters.'

At that time, the Bhagavan (the Blessed One) spoke the following verses:

'Whose mind reveres and believes in the Buddha, Dharma, and Sangha (the Three Jewels), and also clearly believes in the Four Noble Truths (the truths of suffering, origin, cessation, and path), If one obtains wisdom without hindrance, this is called the Samadhi of freedom in all Dharmas. Able to know the first Noble Truth of suffering, and also able to be far from the cause of accumulation, Realizing the third true Noble Truth of cessation, cultivating the supreme Noble Truth of the path. Fully accomplishing the great mindfulness, truly observing the skandhas (the five aggregates) as empty space, Whose demeanor is greatly tranquil, this is called the Samadhi of freedom in all Dharmas. Able to observe the nature and characteristics of the six āyatanas (the six sense bases) as empty, and also able to tame the senses, Able to destroy the minds of beings filled with doubt, this is called the Samadhi of freedom in all Dharmas. Able to cultivate the three doors of liberation: emptiness, signlessness, and wishlessness (śūnyatā, animitta, apraṇihita), destroying all arrogance, Whose actions are without darkness, this is called the Samadhi of freedom in all Dharmas. Far from the views of annihilation and self (uccheda-dṛṣṭi and satkāya-dṛṣṭi), making the actions of body, speech, and mind tranquil, Whose mind is not attached to existence or non-existence, this is called the Samadhi of freedom in all Dharmas. Whose spoken righteous meaning is not inverted, taming the minds of all beings, Having spoken the Dharma without arrogance, this is called the Samadhi of freedom in all Dharmas. Cultivating all good roots, not being defiled by afflictions, Whose mind is without heat or turbidity, this is called the Samadhi of freedom in all Dharmas. Not seeking Bodhi (enlightenment) for the pleasure of others, nor falsely cultivating good Dharmas, Whose mind is observed by the Buddhas of the ten directions, this is called the Samadhi of freedom in all Dharmas. Always delighting in giving (dāna), upholding precepts (śīla), enduring all evils with a compassionate heart, Diligently cultivating Samadhi (meditation) and wisdom (prajñā), this is called the Samadhi of freedom in all Dharmas. For

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諸眾生修慈心，　　亦無分別怨親想， 　樂施眾生無上樂，　　是名諸法自在定。 　調伏眾生於菩提，　　修舍離欲得安樂， 　常樂修集五神通，　　是名諸法自在定。 　所說正法眾樂聞，　　其義難盡如大海， 　真實了知於法性，　　是名諸法自在定。 　觀察佛身如諸法，　　佛性法性無差別， 　護法之心無退轉，　　是名諸法自在定。 　身口意業得寂靜，　　具足戒定心無為， 　遠離一切煩惱習，　　是名諸法自在定。 　能證無上真解脫，　　亦能獲得實知見， 　修集定慧無有邊，　　是名諸法自在定。 　不凈之物不以施，　　不受一切不凈戒， 　三十二相具足成，　　是名諸法自在定。 　修行種種諸惠施，　　是故獲得八十好， 　于佛法中得自在，　　是名諸法自在定。 　修集具足四念處，　　正勤能壞諸煩惱， 　為調眾生修如意，　　是名諸法自在定。 　為入佛法修信根，　　為壞魔眾修五力， 　為知諸法修七覺，　　是名諸法自在定。 　修八正道破邪徑，　　施於眾生無上樂， 　心無憍慢一師想，　　是名諸法自在定。 　若得修集自在定，　　是人則能離煩惱， 　親近諸佛菩薩等，　　樂修少欲知足行， 　為在無上聖人數，　　以眾生故修大悲， 　不

【現代漢語翻譯】 現代漢語譯本 所有眾生修習慈悲心，不分別怨恨和親近，樂於給予眾生無上的快樂，這稱為諸法自在定（一切法自在的禪定）。 調伏眾生走向菩提（覺悟），修習捨棄慾望以獲得安樂，常常樂於修習五神通（天眼通、天耳通、他心通、宿命通、神足通），這稱為諸法自在定。 所說的正法眾生樂於聽聞，其義理深奧如大海般難以窮盡，真實了知諸法的本性，這稱為諸法自在定。 觀察佛的身相如同諸法，佛的本性和法的本性沒有差別，守護佛法的心不退轉，這稱為諸法自在定。 身、口、意三業達到寂靜，具足戒律和禪定，心無所作為，遠離一切煩惱的習氣，這稱為諸法自在定。 能夠證得無上的真正解脫，也能夠獲得真實的知見，修習禪定和智慧沒有邊際，這稱為諸法自在定。 不將不潔凈的東西佈施，不接受一切不潔凈的戒律，具足成就三十二相（佛的身體特徵），這稱為諸法自在定。 修行種種的佈施，因此獲得八十種好相（佛的次要身體特徵），在佛法中得到自在，這稱為諸法自在定。 修習具足四念處（身念處、受念處、心念處、法念處），精進努力能夠摧毀各種煩惱，爲了調伏眾生而修習如意神通，這稱為諸法自在定。 爲了進入佛法而修習信根（信、精進、念、定、慧五種善法），爲了摧毀魔眾而修習五力（信力、精進力、念力、定力、慧力），爲了了知諸法而修習七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支），這稱為諸法自在定。 修習八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）以破除邪路，給予眾生無上的快樂，心中沒有驕慢，視一切眾生如同一位老師，這稱為諸法自在定。 如果能夠修習成就自在定，這個人就能遠離煩惱，親近諸佛菩薩等聖者，樂於修習少欲知足的修行，爲了成為無上聖人中的一員，爲了眾生而修習大悲心，不...

【English Translation】 English version All beings cultivate loving-kindness, without distinguishing between enemies and loved ones, joyfully giving supreme happiness to all beings; this is called the Samadhi of Sovereignty over All Dharmas (a meditative state of freedom over all phenomena). Subduing beings towards Bodhi (enlightenment), practicing detachment from desires to attain peace, and constantly delighting in cultivating the five supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, and magical powers); this is called the Samadhi of Sovereignty over All Dharmas. The righteous Dharma that is spoken is joyfully heard by beings, its meaning is profound and inexhaustible like the great ocean, and truly understanding the nature of all dharmas; this is called the Samadhi of Sovereignty over All Dharmas. Observing the Buddha's body as being like all dharmas, the Buddha-nature and the Dharma-nature are not different, and the mind that protects the Dharma does not regress; this is called the Samadhi of Sovereignty over All Dharmas. The actions of body, speech, and mind attain tranquility, fully possessing precepts and samadhi, the mind is without action, and one is far from all habitual afflictions; this is called the Samadhi of Sovereignty over All Dharmas. Being able to realize supreme true liberation, and also being able to attain true knowledge and insight, cultivating samadhi and wisdom without limit; this is called the Samadhi of Sovereignty over All Dharmas. Not giving impure things as alms, not accepting any impure precepts, and fully accomplishing the thirty-two marks (physical characteristics of a Buddha); this is called the Samadhi of Sovereignty over All Dharmas. Practicing various kinds of giving, therefore attaining the eighty minor marks (secondary physical characteristics of a Buddha), and gaining freedom within the Buddha's Dharma; this is called the Samadhi of Sovereignty over All Dharmas. Cultivating the four foundations of mindfulness (mindfulness of body, feelings, mind, and dharmas), diligently striving to destroy all afflictions, and cultivating magical powers to subdue beings; this is called the Samadhi of Sovereignty over All Dharmas. To enter the Buddha's Dharma, cultivate the roots of faith (faith, diligence, mindfulness, samadhi, and wisdom), to destroy the hordes of Mara, cultivate the five powers (power of faith, diligence, mindfulness, samadhi, and wisdom), and to understand all dharmas, cultivate the seven factors of enlightenment (discrimination of dharmas, diligence, joy, tranquility, mindfulness, samadhi, and equanimity); this is called the Samadhi of Sovereignty over All Dharmas. Cultivating the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) to break through the wrong paths, giving supreme happiness to all beings, and having no arrogance in the mind, regarding all beings as one teacher; this is called the Samadhi of Sovereignty over All Dharmas. If one can cultivate and achieve the Samadhi of Sovereignty, that person can be free from afflictions, be close to Buddhas and Bodhisattvas, and delight in practicing contentment and few desires, to be among the supreme sages, and for the sake of all beings, cultivate great compassion, not...

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為飲食演說法，　　是名諸法自在定。 　為法不惜于身命，　　護持正法不吝財， 　常樂修行二種施，　　是名諸法自在定。 　常勸眾生令聽法，　　如其未解心不輕， 　不為勝他護持戒，　　是名諸法自在定。 　無量世中所聞法，　　至心受持為他說， 　無上法師大名稱，　　不觀時節戒非戒， 　演說不休亦不息，　　不失時節隨意說， 　所說諸法如幻相，　　是名諸法自在定。 　所言真實甘樂聞，　　聞已如說而安住， 　其心無貪無妒嫉，　　是名諸法自在定。 　有問無瞋無輕慢，　　常修憐愍無二相， 　能自凈除諸過失，　　是名諸法自在定。 　具足七種無上財，　　成就壽命無上命， 　具足十力四無畏，　　是名諸法自在定。 　常樂聞法善思惟，　　善思惟已如法住， 　如法住已為眾說，　　是名諸法自在定。 　不忘菩提上種性，　　供養三寶得化身， 　勸化大眾具菩提，　　是名諸法自在定。 　其目清凈見諸佛，　　得梵音聲無上邊， 　其音遍滿十方界，　　是名諸法自在定。 　財寶惠施無有盡，　　智慧演說無窮竭， 　供養父母師和上，　　是名諸法自在定。 　成就具足宿命智，　　不失無上菩提心， 　六波羅蜜無厭足，　　是名諸法自在定。 　為

【現代漢語翻譯】 現代漢語譯本 爲了飲食而宣說佛法，這被稱為諸法自在定（一切法皆自在的禪定）。 爲了佛法不惜生命，護持正法不吝惜錢財，常常樂於修行財施和法施兩種佈施，這被稱為諸法自在定。 常常勸導眾生聽聞佛法，如果他們不理解，內心也不會輕視他們，不爲了勝過他人而護持戒律，這被稱為諸法自在定。 在無量世中所聽聞的佛法，至誠地受持併爲他人宣說，成為無上的法師，擁有廣大的名聲，不考慮時節是否合適，也不執著于戒律或非戒律，不停歇地演說佛法，也不中斷，不失去時機，隨順眾生的根機而宣說，所說的諸法如同幻象一般，這被稱為諸法自在定。 所說的話真實而令人樂於聽聞，聽聞后能按照所說的去安住修行，內心沒有貪婪、嗔恨和嫉妒，這被稱為諸法自在定。 對於他人的提問，沒有嗔恨和輕慢，常常修習慈悲憐憫，沒有分別心，能夠自己清凈去除各種過失，這被稱為諸法自在定。 具足七種無上的財富（信、戒、慚、愧、聞、舍、慧），成就無上的壽命，具足十力（如來十力）和四無畏（佛的四種無所畏懼的自信），這被稱為諸法自在定。 常常樂於聽聞佛法，善於思惟佛法的義理，思惟之後能如法修行，如法修行之後再為眾生宣說，這被稱為諸法自在定。 不忘失菩提（覺悟）的崇高種子，供養三寶（佛、法、僧）而得到化身，勸導大眾具足菩提心，這被稱為諸法自在定。 眼睛清凈能夠見到諸佛，得到梵天般清凈的聲音，聲音無上無邊，聲音遍滿十方世界，這被稱為諸法自在定。 財寶的佈施沒有窮盡，智慧的演說無窮無竭，供養父母、師長和和尚，這被稱為諸法自在定。 成就具足宿命智（知曉過去世的能力），不失去無上的菩提心，對於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的修行沒有厭足，這被稱為諸法自在定。

【English Translation】 English version To expound the Dharma for the sake of food and drink, this is called the Samadhi of Sovereignty over All Dharmas (a state of meditation where one is free from all dharmas). For the sake of the Dharma, not to spare one's life, to protect the Right Dharma without being stingy with wealth, to always delight in practicing the two kinds of giving, material and Dharma, this is called the Samadhi of Sovereignty over All Dharmas. To always encourage sentient beings to listen to the Dharma, and if they do not understand, not to belittle them in one's heart, not to uphold precepts in order to surpass others, this is called the Samadhi of Sovereignty over All Dharmas. The Dharma that has been heard in countless lifetimes, to sincerely receive and uphold it and to expound it for others, to become a supreme Dharma teacher with a great reputation, not considering whether the time is appropriate, nor being attached to precepts or non-precepts, to expound the Dharma without ceasing or interruption, not losing the opportune time, and to expound according to the capacities of sentient beings, the dharmas spoken are like illusions, this is called the Samadhi of Sovereignty over All Dharmas. The words spoken are truthful and pleasing to hear, and after hearing them, one can abide and practice according to what was said, one's heart is without greed, hatred, and jealousy, this is called the Samadhi of Sovereignty over All Dharmas. When asked questions, to have no anger or contempt, to always cultivate compassion and loving-kindness, without discrimination, to be able to purify oneself of all faults, this is called the Samadhi of Sovereignty over All Dharmas. To be endowed with the seven supreme treasures (faith, precepts, shame, remorse, learning, generosity, wisdom), to achieve supreme longevity, to be endowed with the ten powers (Tathagata's ten powers) and the four fearlessnesses (Buddha's four kinds of fearless confidence), this is called the Samadhi of Sovereignty over All Dharmas. To always delight in hearing the Dharma, to contemplate the meaning of the Dharma well, and after contemplating, to practice according to the Dharma, and after practicing according to the Dharma, to expound it for sentient beings, this is called the Samadhi of Sovereignty over All Dharmas. Not to forget the noble seed of Bodhi (enlightenment), to make offerings to the Three Jewels (Buddha, Dharma, Sangha) and obtain a transformation body, to encourage the masses to be endowed with the Bodhi mind, this is called the Samadhi of Sovereignty over All Dharmas. One's eyes are pure and can see all Buddhas, to obtain a pure Brahma-like voice, a voice that is supreme and boundless, a voice that pervades the ten directions, this is called the Samadhi of Sovereignty over All Dharmas. The giving of wealth and treasures is inexhaustible, the expounding of wisdom is endless, to make offerings to parents, teachers, and preceptors, this is called the Samadhi of Sovereignty over All Dharmas. To achieve and be endowed with the knowledge of past lives (ability to know past lives), not to lose the supreme Bodhi mind, to have no satiety in the practice of the six paramitas (giving, precepts, patience, diligence, meditation, wisdom), this is called the Samadhi of Sovereignty over All Dharmas.

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欲利益眾生故，　　受菩薩藏及摩夷， 　樂為眾生廣分別，　　是名諸法自在定。 　遠離一切惡思惟，　　了了睹見十方界， 　一心能知無量心，　　是名諸法自在定。 　一心了知三世事，　　修集無量諸神通， 　得後邊身智無礙，　　是名諸法自在定。 　憐愍眾生修大悲，　　觀察諸根隨意說， 　一切佛法得自在，　　是名諸法自在定。 　若有得聞如是事，　　至心受持生信順， 　即能獲得無上道，　　亦如往世諸世尊。」◎

爾時，不眴菩薩白佛言：「世尊！菩薩摩訶薩成就何法，獲得如是一切諸法自在三昧？」

佛言：「善男子！菩薩摩訶薩具足一法則能獲得如是三昧，所謂不著一切諸法。

「復有一法不著于戒。何以故？若不著戒則能不著一切善法，具足戒故則能成就一切佛法，得大利益無上大道。是故我言，戒是一切善法根本，戒名大燈。若著戒者，是人則于菩提障礙、非菩提道。若於諸法生貪著者，去菩提道則為大遠。若不貪著，則為鄰近。

「復有二法，菩薩具足則能獲得如是三昧：一者、為于菩提方便，修集舍摩他；二者、為于善法方便，修集毗婆舍那。

「復有三法，菩薩具足得是三昧。何等為三？一者、不捨眾生修空三昧；二者、不捨於法修

【現代漢語翻譯】 現代漢語譯本 爲了利益眾生，接受菩薩的教誨和修行，樂於為眾生廣泛地分別解說，這被稱為諸法自在定（對一切法都能自在決定的禪定）。 遠離一切邪惡的思慮，清晰地看見十方世界，一心能夠了解無量眾生的心念，這被稱為諸法自在定。 一心了知過去、現在、未來三世的事情，修習積累無量的神通，獲得最後身（指不再輪迴的最後一次生命）的智慧無礙，這被稱為諸法自在定。 憐憫眾生而修習大悲心，觀察眾生的根器而隨意說法，對一切佛法都能自在運用，這被稱為諸法自在定。 如果有人聽聞這些道理，至誠地接受、奉持並生起信心和順從，就能獲得無上的佛道，就像過去諸佛世尊一樣。

這時，不眴菩薩（菩薩名，意為不眨眼，形容專注）對佛說：『世尊！菩薩摩訶薩（菩薩中的大菩薩）成就什麼樣的法，才能獲得這樣一切諸法自在的三昧（禪定）？』

佛說：『善男子！菩薩摩訶薩具足一種法就能獲得這樣的三昧，那就是不執著於一切諸法。』

『還有一種法是不執著于戒律。為什麼呢？如果不執著于戒律，就能不執著於一切善法，具足戒律就能成就一切佛法，獲得大利益和無上大道。所以我說，戒律是一切善法的根本，戒律就像大燈一樣。如果執著于戒律，這個人就會成為菩提道的障礙，而不是菩提道。如果對諸法產生貪愛和執著，就會離菩提道非常遙遠。如果不貪愛執著，就接近菩提道。』

『還有兩種法，菩薩具足就能獲得這樣的三昧：第一，爲了達到菩提的方便，修習舍摩他（止，禪定）；第二，爲了善法的方便，修習毗婆舍那（觀，智慧）。』

『還有三種法，菩薩具足就能獲得這種三昧。是哪三種呢？第一，不捨棄眾生而修習空三昧（體悟諸法空性的禪定）；第二，不捨棄法而修

【English Translation】 English version For the sake of benefiting all sentient beings, receiving the Bodhisattva's teachings and practices, and being happy to extensively explain and differentiate for sentient beings, this is called the Samadhi of Sovereignty over All Dharmas (a meditative state where one has free command over all dharmas). Being far from all evil thoughts, clearly seeing the ten directions of the world, and being able to understand the minds of countless sentient beings with one mind, this is called the Samadhi of Sovereignty over All Dharmas. Understanding the affairs of the past, present, and future with one mind, cultivating and accumulating immeasurable spiritual powers, and obtaining unobstructed wisdom in the last body (referring to the last life without reincarnation), this is called the Samadhi of Sovereignty over All Dharmas. Having compassion for sentient beings and cultivating great compassion, observing the faculties of sentient beings and speaking accordingly, and being able to freely use all Buddhist teachings, this is called the Samadhi of Sovereignty over All Dharmas. If someone hears these principles, sincerely accepts, upholds, and generates faith and obedience, they will be able to attain the unsurpassed path of Buddhahood, just like the Buddhas of the past.

At that time, Bodhisattva Buxun (a Bodhisattva's name, meaning 'not blinking,' describing focus) said to the Buddha: 'World Honored One! What kind of dharma does a Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas) achieve to obtain such a Samadhi of Sovereignty over All Dharmas?'

The Buddha said: 'Good man! A Bodhisattva Mahasattva who possesses one dharma can obtain such a samadhi, which is non-attachment to all dharmas.'

'There is another dharma which is non-attachment to precepts. Why? If one is not attached to precepts, one will not be attached to all good dharmas. By possessing precepts, one can achieve all Buddhist teachings, obtain great benefits, and the unsurpassed path. Therefore, I say that precepts are the root of all good dharmas, and precepts are like a great lamp. If one is attached to precepts, that person will become an obstacle to the path of Bodhi, not the path of Bodhi. If one develops greed and attachment to dharmas, one will be very far from the path of Bodhi. If one is not greedy and attached, one will be close to the path of Bodhi.'

'There are two more dharmas that a Bodhisattva who possesses them can obtain such a samadhi: first, for the convenience of reaching Bodhi, cultivate Shamatha (calm abiding, meditation); second, for the convenience of good dharmas, cultivate Vipassana (insight, wisdom).'

'There are three more dharmas that a Bodhisattva who possesses them can obtain this samadhi. What are these three? First, not abandoning sentient beings while cultivating the Samadhi of Emptiness (meditation on the emptiness of all dharmas); second, not abandoning dharmas while cultivating

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無相三昧；三者、求于諸有修無愿三昧。」

爾時世尊即說頌曰：

「調伏眾生修集空，　　護持法故修無相， 　不捨諸有修無愿，　　是人則得是三昧。

「複次，善男子！復有四法，菩薩具足則能獲得如是三昧。何等為四？一者、具足四諦方便；二者、具足四無量心；三者、具足四無礙智；四者、具足四攝之法。

「復有五法，菩薩具足得是三昧。何等為五？一者、具足五神通；二者、具足五根；三者、具足五力；四者、具足真智觀於五陰；五者、具足五眼。

「復有六法，菩薩具足得是三昧。何等為六？一者、具足六波羅蜜；二者、具足六念；三者、具足智慧觀於六入；四者、具足遠離六道；五者、具足六通；六者、具足六和敬法。

「復有七法，菩薩具足得是三昧。何等為七？一者、無貪遠離煩惱；二者、于眾生所無有瞋恚；三者、于諸法中無有疑心；四者、具無礙智無有五蓋；五者、觀十二因緣無有疑網；六者、成就無上智慧；七者、成就無上三昧。

「復有八法，菩薩具足得是三昧。何等為八？一者、修集八正道分；二者、離八邪道；三者、遠離八難；四者、具足八大人覺；五者、具八解脫；六者、具八勝處；七者、專念菩提；八者、斷煩惱習。

「復

【現代漢語翻譯】 現代漢語譯本 『無相三昧』（觀察一切法無自性的禪定）；第三種是，爲了在諸有（三界）中修行而修『無愿三昧』（不執著于任何願望的禪定）。』

那時，世尊即說偈頌道：

『爲了調伏眾生而修習空性，爲了護持佛法而修習無相，不捨棄諸有而修習無愿，這樣的人就能獲得這三種三昧。』

『再者，善男子！還有四種法，菩薩如果具足，就能獲得這樣的三昧。是哪四種呢？第一，具足四諦（苦、集、滅、道）的方便；第二，具足四無量心（慈、悲、喜、舍）；第三，具足四無礙智（法無礙、義無礙、辭無礙、樂說無礙）；第四，具足四攝法（佈施、愛語、利行、同事）。』

『還有五種法，菩薩如果具足，就能獲得這種三昧。是哪五種呢？第一，具足五神通（天眼通、天耳通、他心通、宿命通、神足通）；第二，具足五根（信根、精進根、念根、定根、慧根）；第三，具足五力（信力、精進力、念力、定力、慧力）；第四，具足真智觀察五陰（色、受、想、行、識）；第五，具足五眼（肉眼、天眼、慧眼、法眼、佛眼）。』

『還有六種法，菩薩如果具足，就能獲得這種三昧。是哪六種呢？第一，具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）；第二，具足六念（唸佛、念法、念僧、念戒、念施、念天）；第三，具足智慧觀察六入（眼、耳、鼻、舌、身、意）；第四，具足遠離六道（地獄、餓鬼、畜生、阿修羅、人、天）；第五，具足六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）；第六，具足六和敬法（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）。』

『還有七種法，菩薩如果具足，就能獲得這種三昧。是哪七種呢？第一，沒有貪慾，遠離煩惱；第二，對於眾生沒有瞋恚；第三，對於諸法沒有疑心；第四，具足無礙智，沒有五蓋（貪慾蓋、瞋恚蓋、睡眠蓋、掉悔蓋、疑蓋）；第五，觀察十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）沒有疑惑；第六，成就無上智慧；第七，成就無上三昧。』

『還有八種法，菩薩如果具足，就能獲得這種三昧。是哪八種呢？第一，修習八正道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）；第二，遠離八邪道（邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定）；第三，遠離八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後）；第四，具足八大人覺（少欲、知足、寂靜、精進、正念、正定、智慧、不戲論）；第五，具八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫）；第六，具八勝處（內有色想觀外色少、內有色想觀外色多、內無色想觀外色少、內無色想觀外色多、青、黃、赤、白）；第七，專心念菩提；第八，斷除煩惱習氣。』

【English Translation】 English version 'The Samadhi of No-Sign (observing that all dharmas have no self-nature); the third is, seeking to cultivate the Samadhi of No-Wish (a samadhi without attachment to any wishes) while in all existences (the three realms).'

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

'To subdue sentient beings, cultivate emptiness; to protect the Dharma, cultivate no-sign; not abandoning all existences, cultivate no-wish; such a person will attain these three samadhis.'

'Furthermore, good man! There are four more dharmas, which if a Bodhisattva possesses, they can attain such samadhi. What are the four? First, possessing the skillful means of the Four Noble Truths (suffering, origin, cessation, path); second, possessing the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity); third, possessing the Four Unobstructed Wisdoms (unobstructed in dharma, meaning, eloquence, and joyful speaking); fourth, possessing the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation).'

'There are five more dharmas, which if a Bodhisattva possesses, they can attain this samadhi. What are the five? First, possessing the Five Supernatural Powers (divine eye, divine ear, knowing others' minds, knowing past lives, and magical powers); second, possessing the Five Roots (faith, diligence, mindfulness, concentration, and wisdom); third, possessing the Five Powers (power of faith, diligence, mindfulness, concentration, and wisdom); fourth, possessing true wisdom to observe the Five Aggregates (form, feeling, perception, mental formations, and consciousness); fifth, possessing the Five Eyes (physical eye, divine eye, wisdom eye, dharma eye, and Buddha eye).'

'There are six more dharmas, which if a Bodhisattva possesses, they can attain this samadhi. What are the six? First, possessing the Six Paramitas (giving, morality, patience, diligence, meditation, and wisdom); second, possessing the Six Recollections (recollection of the Buddha, Dharma, Sangha, precepts, giving, and heavenly beings); third, possessing wisdom to observe the Six Entrances (eye, ear, nose, tongue, body, and mind); fourth, possessing the ability to stay away from the Six Paths (hell, hungry ghosts, animals, asuras, humans, and heavenly beings); fifth, possessing the Six Supernatural Powers (divine eye, divine ear, knowing others' minds, knowing past lives, magical powers, and the extinction of outflows); sixth, possessing the Six Principles of Harmony and Respect (harmony in body, harmony in speech, harmony in mind, harmony in precepts, harmony in views, and harmony in benefits).'

'There are seven more dharmas, which if a Bodhisattva possesses, they can attain this samadhi. What are the seven? First, being without greed and away from afflictions; second, having no anger towards sentient beings; third, having no doubt about any dharmas; fourth, possessing unobstructed wisdom and being without the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and remorse, and doubt); fifth, observing the Twelve Links of Dependent Origination (ignorance, volitional formations, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death) without doubt; sixth, accomplishing supreme wisdom; seventh, accomplishing supreme samadhi.'

'There are eight more dharmas, which if a Bodhisattva possesses, they can attain this samadhi. What are the eight? First, cultivating the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration); second, staying away from the Eight Wrong Paths (wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration); third, staying away from the Eight Difficulties (hell, hungry ghosts, animals, long-lived gods, border regions, being blind, deaf, and mute, worldly cleverness, and being before or after a Buddha); fourth, possessing the Eight Great Awakenings (few desires, contentment, tranquility, diligence, right mindfulness, right concentration, wisdom, and non-argumentation); fifth, possessing the Eight Liberations (liberation by contemplating external forms while having internal form, liberation by contemplating external forms while having no internal form, liberation by realizing purity with the body, liberation of the sphere of infinite space, liberation of the sphere of infinite consciousness, liberation of the sphere of nothingness, liberation of the sphere of neither perception nor non-perception, and liberation of the cessation of perception and feeling); sixth, possessing the Eight Overcomings (contemplating few external forms while having internal form, contemplating many external forms while having internal form, contemplating few external forms while having no internal form, contemplating many external forms while having no internal form, blue, yellow, red, and white); seventh, focusing the mind on Bodhi; eighth, cutting off the habits of afflictions.'

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有九法，菩薩具足得是三昧。何等為九？一者、不失念心；二者、解甚深義；三者、破壞魔業；四者、具佛三昧；五者、凈身口意；六者、具足方便；七者、威儀純善；八者、勤行精進具六波羅蜜；九者、遠離聲聞辟支佛道。

「復有十法，菩薩具足得是三昧。何等為十？一者、具足佛智；二者、具足法界無分別智；三者、于真實性無有動轉；四者、具足三世平等智慧；五者、具足眾生心平等智；六者、具知諸根上中下智；七者、具足四無礙智；八者、具足三解脫門；九者、具足諸法同一味智；十者、具足諸法無生滅智。」說是法時，三萬二千菩薩摩訶薩得是三昧。

爾時，須菩提語不眴菩薩言：「是大眾中三萬二千諸菩薩等，皆悉獲得如是三昧。善男子！汝今得耶！」

不眴菩薩言：「大德！乃至無有一法可得，名為三昧。我云何得？凡言得者，即是顛倒；夫顛倒者，即我我所；菩薩若著我、我所者，則不能得如是三昧。」

須菩提言：「菩薩摩訶薩住於何處得是三昧？」

不眴菩薩言：「如須菩提所住之法得解脫者，我如是住得是三昧。」

須菩提言：「我實不住一切法中而得解脫。」

「大德！菩薩摩訶薩亦復如是，不住諸法得是三昧。」

須菩提言：「善

【現代漢語翻譯】 現代漢語譯本：有九種法，菩薩如果具足這些法就能獲得這種三昧（samadhi，禪定）。是哪九種呢？第一，不失去正念的心；第二，理解甚深的意義；第三，破除魔的干擾；第四，具備佛的三昧；第五，凈化身、口、意；第六，具備方便法門；第七，威儀純正善良；第八，勤奮修行精進，具足六波羅蜜（paramita，六種到達彼岸的方法）；第九，遠離聲聞（sravaka，聽聞佛法而修行的人）和辟支佛（pratyekabuddha，獨自覺悟的人）的道。 又有十種法，菩薩如果具足這些法就能獲得這種三昧。是哪十種呢？第一，具足佛的智慧；第二，具足法界（dharma-dhatu，宇宙萬法所依之處）無分別的智慧；第三，對於真實本性沒有動搖；第四，具足過去、現在、未來三世平等的智慧；第五，具足瞭解眾生心平等的智慧；第六，具知眾生根性上、中、下不同的智慧；第七，具足四無礙智（catuh-pratisamvid，四種辯才無礙的智慧）；第八，具足三解脫門（trini vimoksa-mukha，三種通往解脫的法門）；第九，具足諸法同一味道的智慧；第十，具足諸法無生滅的智慧。當佛陀宣說這些法時，三萬二千位菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）獲得了這種三昧。 當時，須菩提（Subhuti，佛陀的十大弟子之一）對不眴菩薩（Anikshita，一位菩薩的名字）說：『這大眾中的三萬二千位菩薩等，都獲得了這種三昧。善男子！你現在得到了嗎？』 不眴菩薩說：『大德！乃至沒有一法可以獲得，可以稱之為三昧。我怎麼能得到呢？凡是說得到，就是顛倒；所謂顛倒，就是執著於我、我所（atman and atmaniya，自我和屬於自我的東西）；菩薩如果執著於我、我所，就不能獲得這種三昧。』 須菩提說：『菩薩摩訶薩住在什麼地方才能獲得這種三昧？』 不眴菩薩說：『就像須菩提所住的法而獲得解脫一樣，我這樣住才能獲得這種三昧。』 須菩提說：『我實際上不住在一切法中而獲得解脫。』 『大德！菩薩摩訶薩也是這樣，不住在諸法中才能獲得這種三昧。』 須菩提說：『善哉！善哉！'

【English Translation】 English version: There are nine dharmas (laws, teachings), by which a Bodhisattva (enlightenment-being) is endowed to attain this samadhi (meditative absorption). What are the nine? First, not losing the mind of mindfulness; second, understanding profound meanings; third, destroying the works of Mara (demon); fourth, possessing the samadhi of the Buddha; fifth, purifying body, speech, and mind; sixth, possessing skillful means; seventh, having pure and virtuous conduct; eighth, diligently practicing with vigor, possessing the six paramitas (perfections); ninth, being far from the path of Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Again, there are ten dharmas, by which a Bodhisattva is endowed to attain this samadhi. What are the ten? First, possessing the wisdom of the Buddha; second, possessing the non-discriminating wisdom of the dharma-dhatu (realm of reality); third, having no wavering in the true nature; fourth, possessing the equal wisdom of the three times (past, present, future); fifth, possessing the equal wisdom of understanding the minds of all beings; sixth, possessing the wisdom of knowing the superior, middling, and inferior faculties of all beings; seventh, possessing the four unobstructed wisdoms; eighth, possessing the three doors of liberation; ninth, possessing the wisdom of all dharmas being of one taste; tenth, possessing the wisdom of all dharmas being without arising or ceasing. When these dharmas were spoken, thirty-two thousand Bodhisattva-Mahasattvas (great Bodhisattvas) attained this samadhi. At that time, Subhuti (one of the Buddha's ten great disciples) said to Anikshita Bodhisattva (a Bodhisattva's name): 'These thirty-two thousand Bodhisattvas in this assembly have all attained this samadhi. Good man! Have you attained it now?' Anikshita Bodhisattva said: 'Great One! There is not even one dharma that can be attained, that can be called samadhi. How could I attain it? All talk of attainment is delusion; and delusion is attachment to self and what belongs to self; if a Bodhisattva is attached to self and what belongs to self, then they cannot attain this samadhi.' Subhuti said: 'Where does a Bodhisattva-Mahasattva abide to attain this samadhi?' Anikshita Bodhisattva said: 'Just as Subhuti abides in the dharma to attain liberation, so do I abide to attain this samadhi.' Subhuti said: 'I actually do not abide in any dharma to attain liberation.' 'Great One! A Bodhisattva-Mahasattva is also like this, not abiding in any dharma to attain this samadhi.' Subhuti said: 'Excellent! Excellent!'

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男子！菩薩摩訶薩將不住于空無相愿得三昧耶！」

不眴菩薩言：「空無相愿可得住耶？」

「不也。善男子！」

「大德！是故空無相愿所住之處，得是三昧。」

「善男子！如是三昧住在何處？」

不眴菩薩言：「如一切法真實性住，住是三昧者亦如是，住一切諸法真實性者名聖解脫；聖解脫者，名無所住；無住之住住一切法；一切諸法不住煩惱、不住解脫。大德！得解脫者，為具煩惱、不具煩惱？」

「善男子！我亦不具非不具也。」

「大德！若仁不具非不具者，為何所得言解脫也？」

須菩提言：「善男子！若使法界有縛系者，我則解脫，而法界性無縛解相，非相非非相，非種種相，非一相非多相，如法界相解脫亦爾。」時須菩提說是法時，八千比丘得阿羅漢果。

須菩提語不眴菩薩言：「善男子！如佛所說，若能具足如是等法得是三昧，汝今具足是三昧不？」

不眴菩薩言：「大德！一切諸法無有根住。若法無根，即是無住；夫無住者，名為無作。若無作者，云何可住？」

須菩提言：「若無住者，何故如來常作是言，住如是法得無生忍？」

不眴菩薩言：「大德！無所住者亦名為住，是故如來亦說住貪而得解脫，而智慧性

【現代漢語翻譯】 現代漢語譯本： 『男子！菩薩摩訶薩不會住在空、無相、無愿三昧中！』 不眴菩薩（Akshobhya Bodhisattva）問道：『空、無相、無愿可以被安住嗎？』 『不能，善男子！』 『大德！因此，空、無相、無愿所安住之處，才能得到這種三昧。』 『善男子！這種三昧住在哪裡呢？』 不眴菩薩說：『如同一切法的真實性所住之處，安住于這種三昧也是如此。安住於一切諸法真實性的人，被稱為聖解脫；聖解脫，意味著無所住；無住的安住，安住於一切法；一切諸法不住于煩惱，也不住于解脫。大德！得到解脫的人，是具有煩惱，還是不具有煩惱呢？』 『善男子！我既不具有，也不是不具有。』 『大德！如果仁者既不具有也不是不具有，那麼所得到的又怎麼能稱為解脫呢？』 須菩提（Subhuti）說：『善男子！如果法界有束縛，我才能解脫，然而法界的本性沒有束縛和解脫的相狀，既不是相也不是非相，不是種種相，不是一相也不是多相，如同法界的相狀，解脫也是如此。』當時，須菩提說此法時，八千比丘證得阿羅漢果。 須菩提對不眴菩薩說：『善男子！如佛所說，如果能夠具足這些法，就能得到這種三昧，你現在具足這種三昧了嗎？』 不眴菩薩說：『大德！一切諸法都沒有根基可以安住。如果法沒有根基，那就是無住；所謂無住，就叫做無作。如果沒有作者，又怎麼能安住呢？』 須菩提說：『如果無住，為什麼如來常說，安住于這樣的法才能得到無生法忍？』 不眴菩薩說：『大德！無所住也稱為住，所以如來也說安住于貪慾而得到解脫，而智慧的本性』

【English Translation】 English version: 'O man! A Bodhisattva-Mahasattva will not abide in the Samadhi of emptiness, signlessness, and wishlessness!' Akshobhya Bodhisattva asked: 'Can emptiness, signlessness, and wishlessness be abided in?' 'No, good man!' 'Great Virtue! Therefore, the place where emptiness, signlessness, and wishlessness abide is where this Samadhi is attained.' 'Good man! Where does this Samadhi abide?' Akshobhya Bodhisattva said: 'Just as the true nature of all dharmas abides, so too does abiding in this Samadhi. One who abides in the true nature of all dharmas is called Holy Liberation; Holy Liberation means non-abiding; the abiding of non-abiding abides in all dharmas; all dharmas do not abide in afflictions, nor do they abide in liberation. Great Virtue! Does one who attains liberation possess afflictions, or not possess afflictions?' 'Good man! I neither possess nor not possess.' 'Great Virtue! If you neither possess nor not possess, then how can what is attained be called liberation?' Subhuti said: 'Good man! If the Dharma Realm had bondage, then I could be liberated, but the nature of the Dharma Realm has no aspect of bondage or liberation, neither aspect nor non-aspect, neither various aspects, nor one aspect nor many aspects. Just like the aspect of the Dharma Realm, so too is liberation.' At that time, when Subhuti spoke this Dharma, eight thousand Bhikshus attained the fruit of Arhatship. Subhuti said to Akshobhya Bodhisattva: 'Good man! As the Buddha said, if one can fulfill these dharmas, one can attain this Samadhi. Do you now fulfill this Samadhi?' Akshobhya Bodhisattva said: 'Great Virtue! All dharmas have no root to abide in. If a dharma has no root, that is non-abiding; what is called non-abiding is called non-action. If there is no actor, how can one abide?' Subhuti said: 'If there is non-abiding, why does the Tathagata often say, by abiding in such a dharma, one attains the patience of non-origination?' Akshobhya Bodhisattva said: 'Great Virtue! Non-abiding is also called abiding, therefore the Tathagata also says that by abiding in desire, one attains liberation, and the nature of wisdom'

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不能壞貪住于解脫。若有菩薩能知如是不住之住，是名無生智慧；住是無生智慧中已，則能獲得無生法忍。

「複次，大德！若有菩薩不離凡夫能知聖法，以凡夫心觀察聖法，以聖法性觀察于忍，忍性觀忍，復以是忍觀一切法，知如是等名無生忍。

「複次，大德！若有菩薩觀二種界：一、眾生界；二者、法界。以法界性觀眾生性，以眾生性觀法界性，若離法界無眾生界，法界眾生界無生無滅。若能如是通達知者名無生智，無生智者即無生忍。

「複次，大德！菩薩摩訶薩知從十二因緣生法，從六境界作六因緣若善不善，是善不善，即無生滅。何以故？境界之性不能生法，六入亦爾不能生法。何以故？無生性故。如其六入能生法者，則應常生不須外緣；若外境界效能生者，亦應常生不假于內；若俱生者則有二相，二相之法性無真實。通達了知如是等者名無生忍。若得如是真智慧者，是名菩薩得無生忍。

「複次，大德！若有菩薩具足成就二種莊嚴功德智慧，觀是二事平等無二，雖如是知不言我知，亦於此知不生貪著。是名無生忍。

「複次，大德！菩薩摩訶薩身意寂靜觀法寂靜，法寂靜已觀菩提靜，菩提靜已觀忍寂靜，亦不隨他不著內外，是名菩薩無生法忍。」說是法時，不眴菩薩等

【現代漢語翻譯】 現代漢語譯本 不能執著于解脫的貪慾。如果菩薩能夠知道這種不住于執著的住，就稱為無生智慧；安住于這種無生智慧中，就能獲得無生法忍。 『再者，大德！如果菩薩不脫離凡夫的身份，能夠了解聖法，以凡夫的心觀察聖法，以聖法的性質觀察忍，以忍的性質觀察忍，又以這種忍觀察一切法，知道這些就稱為無生忍。 『再者，大德！如果菩薩觀察兩種界：一是眾生界（一切有情眾生的總稱），二是法界（一切諸法的總稱）。以法界的性質觀察眾生界，以眾生界的性質觀察法界，如果離開法界就沒有眾生界，法界和眾生界都是無生無滅的。如果能夠通達瞭解這些，就稱為無生智，具有無生智的人就具有無生忍。 『再者，大德！菩薩摩訶薩知道從十二因緣（佛教關於生命輪迴的理論）產生諸法，從六境界（色、聲、香、味、觸、法）產生六因緣，無論是善還是不善，這些善與不善都是無生無滅的。為什麼呢？因為境界的性質不能產生法，六入（眼、耳、鼻、舌、身、意）也不能產生法。為什麼呢？因為它們是無生性的。如果六入能夠產生法，就應該恒常產生，不需要外在的因緣；如果外在境界的性質能夠產生法，也應該恒常產生，不需要內在的因緣；如果內外共同產生，就會有二相，而二相的法性是不真實的。通達瞭解這些就稱為無生忍。如果獲得這樣的真智慧，就稱為菩薩獲得無生忍。 『再者，大德！如果菩薩圓滿成就兩種莊嚴功德智慧，觀察這兩種功德智慧平等無二，雖然這樣知道，但不說『我知道』，也不對這種知產生貪著。這就稱為無生忍。 『再者，大德！菩薩摩訶薩身意寂靜，觀察法寂靜，法寂靜后觀察菩提（覺悟）寂靜，菩提寂靜后觀察忍寂靜，也不隨順他人，不執著內外，這就稱為菩薩的無生法忍。』當說此法時，不眴菩薩（一位菩薩的名字）等

【English Translation】 English version One should not be attached to the desire for liberation. If a Bodhisattva can understand this dwelling without attachment, it is called the wisdom of non-origination; having dwelt in this wisdom of non-origination, one can then obtain the forbearance of non-origination. 『Furthermore, great virtuous one! If a Bodhisattva, without leaving the state of an ordinary being, can understand the sacred Dharma, observing the sacred Dharma with the mind of an ordinary being, observing forbearance with the nature of the sacred Dharma, observing forbearance with the nature of forbearance, and further observing all dharmas with this forbearance, knowing these is called the forbearance of non-origination.』 『Furthermore, great virtuous one! If a Bodhisattva observes two realms: one, the realm of sentient beings (the totality of all sentient beings); two, the realm of dharmas (the totality of all phenomena). Observing the nature of sentient beings with the nature of the realm of dharmas, observing the nature of the realm of dharmas with the nature of sentient beings, if there is no realm of sentient beings apart from the realm of dharmas, then the realm of dharmas and the realm of sentient beings are neither arising nor ceasing. If one can understand and know these, it is called the wisdom of non-origination, and one who has the wisdom of non-origination has the forbearance of non-origination.』 『Furthermore, great virtuous one! A Bodhisattva Mahasattva knows that dharmas arise from the twelve links of dependent origination (the Buddhist theory of the cycle of life), and from the six sense objects (form, sound, smell, taste, touch, and dharma) arise six causes, whether good or not good, these good and not good are neither arising nor ceasing. Why is this so? Because the nature of the sense objects cannot produce dharmas, and the six entrances (eye, ear, nose, tongue, body, and mind) also cannot produce dharmas. Why is this so? Because they are of the nature of non-origination. If the six entrances could produce dharmas, they should always produce them, without needing external causes; if the nature of external sense objects could produce dharmas, they should also always produce them, without needing internal causes; if they arise together, then there would be two aspects, and the nature of dharmas with two aspects is not real. Understanding and knowing these is called the forbearance of non-origination. If one obtains such true wisdom, it is called a Bodhisattva obtaining the forbearance of non-origination.』 『Furthermore, great virtuous one! If a Bodhisattva fully accomplishes the two kinds of adornment, meritorious virtues and wisdom, observing that these two are equal and not two, although knowing this, one does not say 『I know,』 nor does one become attached to this knowledge. This is called the forbearance of non-origination.』 『Furthermore, great virtuous one! A Bodhisattva Mahasattva, with body and mind tranquil, observes the tranquility of dharmas, after the tranquility of dharmas, observes the tranquility of Bodhi (enlightenment), after the tranquility of Bodhi, observes the tranquility of forbearance, and also does not follow others, nor is attached to internal or external. This is called the Bodhisattva』s forbearance of non-origination.』 When this Dharma was spoken, Bodhisattva Buxun (a Bodhisattva's name) and others

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五百菩薩得無生法忍。

爾時，世尊贊不眴菩薩言：「善哉，善哉！善男子！汝所演說無生法忍，即是真實，如先佛說。

「複次，善男子！菩薩若得心自在者，即得諸法自在三昧。云何名為心自在耶？善男子！若有菩薩遠離貪愛，得帝釋身或轉輪王身，雖為無量諸眾生等說五欲樂，而其內心實不貪著，是名菩薩心得自在。

「複次，善男子！若有菩薩修集三昧、四無量心求諸有時，不以有心以智慧心，雖生欲界不因欲心，其心常不遠離三寶，修集莊嚴諸波羅蜜，以四攝法攝取眾生調伏眾生，修三十七助道之法，是名菩薩心得自在。

「複次，善男子！若有菩薩修空無相愿，自不證於空無相愿，亦為眾生說如是法，為調聲聞、辟支佛等入于無生正定之聚而為說法。彼既聞已即得解脫，自不證之，亦令眾生不捨菩提，是名菩薩心得自在。

「複次，善男子！若有菩薩為調聲聞、辟支佛故，入無生滅正定之聚，亦得滅定，又能通達一切三昧出入相行。雖得如是通達自在，亦不證於滅盡三昧。何以故？未具佛法故，是名菩薩心得自在。

「複次，善男子！若有菩薩以平等智觀於法界，種種世間、種種眾生、種種說法、種種方便，是名菩薩心得自在。

「複次，善男子！若有菩薩

【現代漢語翻譯】 現代漢語譯本 五百位菩薩證得了無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的領悟）。

這時，世尊讚歎不眴菩薩（Akshobhya Bodhisattva）說：『善哉，善哉！善男子！你所演說的無生法忍，是真實不虛的，如同過去的佛所說的一樣。』

『再者，善男子！菩薩如果得到心的自在，就能得到諸法自在三昧（Sarva-dharma-svatantra-samadhi，一切法自在的禪定）。什麼叫做心自在呢？善男子！如果有菩薩遠離貪愛，得到帝釋（Indra，天神之王）的身或轉輪王（Chakravartin，統治世界的理想君主）的身，即使為無量眾生宣說五欲之樂，而他的內心實際上並不貪戀執著，這就叫做菩薩心得自在。

『再者，善男子！如果有菩薩修習三昧（Samadhi，禪定）、四無量心（梵住，四種無限的慈悲喜捨心）以求證有為法，但不是以有為心而是以智慧心，即使生於欲界也不因慾望之心，他的心常常不遠離三寶（佛、法、僧），修習莊嚴諸波羅蜜（Paramita，到達彼岸的修行），以四攝法（佈施、愛語、利行、同事）攝取眾生、調伏眾生，修習三十七助道之法（三十七種幫助修行的法門），這就叫做菩薩心得自在。

『再者，善男子！如果有菩薩修習空（Sunyata，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿）之法，自己不證得空無相愿，也為眾生宣說這樣的法，爲了調伏聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）等，使他們進入無生正定之聚（Anutpattika-samyaktva-niyata，不生不滅的正確禪定），而為他們說法。他們聽聞后就得到解脫，自己不證得，也令眾生不捨棄菩提（Bodhi，覺悟），這就叫做菩薩心得自在。

『再者，善男子！如果有菩薩爲了調伏聲聞、辟支佛的緣故，進入無生滅正定之聚，也能得到滅定（Nirodha-samapatti，滅盡一切感受和思想的禪定），又能通達一切三昧的出入相行。雖然得到這樣的通達自在，也不證得滅盡三昧。為什麼呢？因為還沒有具足佛法，這就叫做菩薩心得自在。

『再者，善男子！如果有菩薩以平等智（Samata-jnana，平等看待一切的智慧）觀察法界（Dharmadhatu，一切法的總稱），種種世間、種種眾生、種種說法、種種方便，這就叫做菩薩心得自在。

『再者，善男子！如果有菩薩

【English Translation】 English version Five hundred Bodhisattvas attained the Anutpattika-dharma-ksanti (the patience with the non-arising of all dharmas).

At that time, the World Honored One praised Akshobhya Bodhisattva, saying: 'Excellent, excellent! Good man! The Anutpattika-dharma-ksanti that you have expounded is true and real, just as the Buddhas of the past have said.'

'Furthermore, good man! If a Bodhisattva attains freedom of mind, he attains the Sarva-dharma-svatantra-samadhi (the samadhi of freedom in all dharmas). What is called freedom of mind? Good man! If a Bodhisattva is free from greed and attachment, and attains the body of Indra (the king of the gods) or the body of a Chakravartin (an ideal universal ruler), even though he speaks of the pleasures of the five desires to countless beings, his mind is not actually attached to them. This is called a Bodhisattva's freedom of mind.'

'Furthermore, good man! If a Bodhisattva cultivates samadhi (meditative concentration), the four immeasurables (the four Brahma-viharas: loving-kindness, compassion, joy, and equanimity) seeking the conditioned, but not with a conditioned mind but with a wisdom mind, even if he is born in the desire realm, it is not because of a desire mind. His mind is always not separated from the Three Jewels (Buddha, Dharma, Sangha), he cultivates and adorns the Paramitas (perfections), he gathers and tames beings with the four means of gathering (giving, kind speech, beneficial action, and cooperation), and he cultivates the thirty-seven aids to enlightenment. This is called a Bodhisattva's freedom of mind.'

'Furthermore, good man! If a Bodhisattva cultivates emptiness (Sunyata), signlessness (Animitta), and wishlessness (Apranihita), he does not realize emptiness, signlessness, and wishlessness for himself, but also speaks of these dharmas for the sake of beings, in order to tame the Sravakas (hearers of the Buddha's teachings), Pratyekabuddhas (solitary realizers), and others, to lead them into the group of the Anutpattika-samyaktva-niyata (the right concentration of non-arising), and he speaks the Dharma for them. After hearing it, they attain liberation, and he himself does not realize it, but also causes beings not to abandon Bodhi (enlightenment). This is called a Bodhisattva's freedom of mind.'

'Furthermore, good man! If a Bodhisattva, for the sake of taming Sravakas and Pratyekabuddhas, enters the group of the Anutpattika-samyaktva-niyata, he can also attain Nirodha-samapatti (the cessation of all feelings and thoughts), and he can also understand the coming and going of all samadhis. Although he attains such understanding and freedom, he does not realize the Nirodha-samapatti. Why? Because he has not yet fully attained the Buddha's Dharma. This is called a Bodhisattva's freedom of mind.'

'Furthermore, good man! If a Bodhisattva observes the Dharmadhatu (the realm of all dharmas) with equal wisdom (Samata-jnana), the various worlds, the various beings, the various teachings, and the various skillful means, this is called a Bodhisattva's freedom of mind.'

'Furthermore, good man! If a Bodhisattva

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生長壽天未盡天壽，其身亦生短命之中，為欲調伏諸眾生故，是名菩薩心得自在。

「複次，善男子！若有菩薩具足快樂，舍是樂已為諸眾生受大苦惱，護眾生故、護菩提故，是名菩薩心得自在。

「複次，善男子！若有菩薩同於聲聞、辟支佛行，而心護念菩提之道，亦修菩提微妙之行，為諸聲聞、緣覺之人隨意說法而亦不證，是名菩薩心得自在。

「複次，善男子！若有菩薩解八萬四千法門，亦復通達煩惱行處，為斷眾生諸煩惱故處中說法，亦不為諸煩惱所污，是名菩薩心得自在。

「複次，善男子！若有菩薩具足神通，若有眾生盲聾跛躄，菩薩摩訶薩自變其身，亦同其像而為說法，是名菩薩心得自在。

「複次，善男子！若有菩薩具足智慧，通達外典善解邪論，而其內心不為邪見，為欲調伏諸眾生故修集其道，是名菩薩心得自在。

「善男子！菩薩具足如是等事，名心自在，亦名得一切法自在三昧。」

須菩提言：「世尊！不眴菩薩得是三昧，為久近耶？」

佛言：「過去無量阿僧祇劫，爾時有佛號自在王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界名凈，劫亦名凈。其佛國土地平如掌，金銀琉璃頗梨莊嚴，常有幡

【現代漢語翻譯】 現代漢語譯本 即使在長壽天（指天界壽命很長的天人）壽命未盡時，菩薩也會示現出生於短命的環境中，這是爲了調伏各種眾生，這被稱為菩薩心得自在。 「再者，善男子！如果菩薩擁有快樂，卻爲了眾生而捨棄快樂，承受巨大的苦惱，爲了守護眾生、守護菩提（覺悟）之道，這被稱為菩薩心得自在。 「再者，善男子！如果菩薩的行為與聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）相似，但心中守護著菩提之道，也修習菩提的微妙之行，爲了聲聞、緣覺（辟支佛的另一種稱呼）之人隨意說法，卻不因此而證得聲聞、緣覺的果位，這被稱為菩薩心得自在。 「再者，善男子！如果菩薩通曉八萬四千法門（佛陀所說的各種教法），也通達煩惱的根源，爲了斷除眾生的各種煩惱而適當地說法，自己卻不被煩惱所污染，這被稱為菩薩心得自在。 「再者，善男子！如果菩薩具有神通，當有眾生是盲人、聾人、跛子時，菩薩摩訶薩（大菩薩）會變化自己的身體，與他們相似，併爲他們說法，這被稱為菩薩心得自在。 「再者，善男子！如果菩薩具有智慧，通達外道典籍，善於理解邪說，但內心不為邪見所動搖，爲了調伏各種眾生而修習正道，這被稱為菩薩心得自在。 「善男子！菩薩具備以上這些特質，被稱為心自在，也稱為獲得一切法自在三昧（一種禪定狀態）。」 須菩提（佛陀的弟子）說：「世尊！不眴菩薩（一位菩薩的名字）獲得這種三昧，是多久以前的事呢？」 佛說：「在過去無量阿僧祇劫（極長的時間單位）之前，那時有一尊佛，號為自在王如來（佛的十個稱號之一）、應（應供）、正遍知（完全覺悟）、明行足（智慧和行為圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（調伏眾生的人）、天人師（天人和人類的導師）、佛、世尊（世間尊貴的人）。那個世界名為凈，那個劫也名為凈。那個佛的國土平坦如手掌，用金、銀、琉璃、頗梨（一種寶石）裝飾，常有幡（旗幟）

【English Translation】 English version Even when the lifespan of those in the long-lived heavens (referring to celestial beings with long lifespans) has not ended, a Bodhisattva will manifest birth in short-lived circumstances. This is to tame and subdue various sentient beings, and it is called the Bodhisattva's mind being at ease. 「Furthermore, good man! If a Bodhisattva possesses happiness, but abandons it for the sake of sentient beings, enduring great suffering, to protect sentient beings and to protect the path to Bodhi (enlightenment), this is called the Bodhisattva's mind being at ease. 「Furthermore, good man! If a Bodhisattva's actions are similar to those of a Śrāvaka (a disciple who hears the teachings) or a Pratyekabuddha (one who achieves enlightenment on their own), but their mind protects the path to Bodhi, and they also cultivate the subtle practices of Bodhi, teaching the Dharma freely to Śrāvakas and Pratyekabuddhas, yet not attaining the fruits of Śrāvakas or Pratyekabuddhas, this is called the Bodhisattva's mind being at ease. 「Furthermore, good man! If a Bodhisattva understands the eighty-four thousand Dharma gates (various teachings of the Buddha), and also understands the source of afflictions, teaching the Dharma appropriately to eliminate the various afflictions of sentient beings, yet not being defiled by afflictions themselves, this is called the Bodhisattva's mind being at ease. 「Furthermore, good man! If a Bodhisattva possesses supernatural powers, and when there are sentient beings who are blind, deaf, or lame, the Bodhisattva Mahāsattva (great Bodhisattva) will transform their body to be similar to them and teach them the Dharma, this is called the Bodhisattva's mind being at ease. 「Furthermore, good man! If a Bodhisattva possesses wisdom, understands external scriptures, and is skilled in understanding heretical views, but their mind is not swayed by heretical views, and they cultivate the right path to tame and subdue various sentient beings, this is called the Bodhisattva's mind being at ease. 「Good man! A Bodhisattva who possesses these qualities is said to have a mind at ease, and is also said to have attained the Samadhi (a state of meditative absorption) of being at ease with all Dharmas.」 Subhuti (a disciple of the Buddha) said, 「World Honored One! How long ago did the Bodhisattva Bhuśuṇḍi (a Bodhisattva's name) attain this Samadhi?」 The Buddha said, 「In the past, immeasurable asamkhya kalpas (extremely long units of time) ago, there was a Buddha named King of Freedom Tathagata (one of the ten titles of a Buddha), Arhat (worthy of offerings), Samyaksaṃbuddha (fully enlightened), Vidyācaraṇasaṃpanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Puruṣadamyasārathi (tamer of men), Śāstādevamanuṣyāṇāṃ (teacher of gods and humans), Buddha, Bhagavat (World Honored One). That world was named Pure, and that kalpa was also named Pure. The land of that Buddha was as flat as the palm of a hand, adorned with gold, silver, lapis lazuli, and crystal, and there were always banners.

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蓋，如兜率天多饒飲食。爾時，眾生所有貪慾瞋恚愚癡無有勢力，多有利智慧解佛語，一切悉樂無上大乘。爾時，世尊與八萬四千大菩薩眾，三萬二千聲聞大眾。

「爾時世有轉輪聖王，名曰廣持號曰法士，成就七寶：輪寶、象寶、馬寶、女寶、珠寶、兵寶、主藏之臣，千子具足王四天下。治以正法不加刀杖，憐愍眾生教以十善，一切眾生亦樂受之。爾時，千子悉發阿耨多羅三藐三菩提心。爾時，聖王供養如來菩薩聲聞一切大眾，衣服、飲食、臥具、湯藥、房舍資生，經萬歲已發阿耨多羅三藐三菩提心，為無上道修三十七助道之法。爾時，彼佛壽命滿足八萬四千歲。

「王有一子名曰法語，于彼佛法信心出家，勤行精進清凈持戒，為得無上菩提道故。爾時法語比丘二萬年中無有睡眠，如彈指頃不生貪心、瞋心、癡心、不善覺觀，不念父母、宗親、眷屬、飲食、衣服、房舍、臥具資生之物，亦不覺知晝夜之相，二萬年中常修唸佛。

「須菩提！法語比丘勤精進故，獲得四禪、四無量心、四無色定。過二萬年已往詣佛所，頭面禮敬右繞三匝，卻住一面，白佛言：『世尊！我發阿耨多羅三藐三菩提心，為施一切眾生安樂，為欲調伏一切眾生，唯愿世尊哀愍示導。云何令我化諸眾生宣說正法？』佛言：『比

【現代漢語翻譯】 現代漢語譯本：譬如，兜率天（Tusita Heaven）有很多食物。那時，眾生的貪慾、嗔恚、愚癡都沒有力量，大多具有利益的智慧，能夠理解佛陀的教誨，一切都樂於接受無上大乘（Anuttara-Mahayana）。那時，世尊與八萬四千大菩薩眾，三萬二千聲聞大眾在一起。 那時，世上有一位轉輪聖王（Chakravartin），名叫廣持，又號法士，成就七寶：輪寶、象寶、馬寶、女寶、珠寶、兵寶、主藏之臣，擁有一千個兒子，統治四大天下。他以正法治理國家，不使用刀杖，憐憫眾生，教導他們行十善，一切眾生也樂於接受。那時，一千個兒子都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi, 無上正等正覺之心）。那時，聖王供養如來（Tathagata）、菩薩（Bodhisattva）、聲聞（Sravaka）一切大眾，提供衣服、飲食、臥具、湯藥、房舍等生活所需，經過萬年之後，也發起了阿耨多羅三藐三菩提心，爲了無上道而修習三十七助道之法。 那時，那位佛陀的壽命圓滿八萬四千歲。 國王有一個兒子，名叫法語，他對佛法有信心，出家修行，勤奮精進，清凈持戒，爲了獲得無上菩提道。那時，法語比丘（Bhikkhu）在兩萬年中沒有睡眠，如同彈指之間，不生貪心、嗔心、癡心、不善的覺觀，不思念父母、宗親、眷屬、飲食、衣服、房舍、臥具等生活所需，也不覺知晝夜的差別，兩萬年中常常修習唸佛。 須菩提（Subhuti）！法語比丘因為勤奮精進，獲得了四禪（Dhyana）、四無量心（Brahmavihara）、四無色定（Arupa-samapatti）。經過兩萬年之後，他前往佛陀所在之處，頭面禮敬，右繞三匝，退到一旁站立，對佛陀說：『世尊！我發起了阿耨多羅三藐三菩提心，爲了給予一切眾生安樂，爲了調伏一切眾生，唯愿世尊慈悲開示引導。如何才能讓我教化眾生，宣說正法？』佛陀說：『比丘！'

【English Translation】 English version: For example, the Tusita Heaven is abundant with food and drink. At that time, the greed, hatred, and ignorance of sentient beings have no power; they mostly possess beneficial wisdom, are able to understand the Buddha's teachings, and all are happy to embrace the unsurpassed Great Vehicle (Anuttara-Mahayana). At that time, the World Honored One was with eighty-four thousand great Bodhisattvas and thirty-two thousand Sravakas. At that time, there was a Universal Monarch (Chakravartin) in the world named Guang Chi, also known as Dharma Master, who possessed the seven treasures: the wheel treasure, the elephant treasure, the horse treasure, the woman treasure, the jewel treasure, the military treasure, and the minister of the treasury. He had a thousand sons and ruled over the four great continents. He governed with righteous Dharma, without using swords or staffs, had compassion for sentient beings, and taught them to practice the ten virtues. All sentient beings were happy to accept them. At that time, all one thousand sons generated the mind of Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). At that time, the Holy King made offerings to the Tathagata, Bodhisattvas, Sravakas, and all the assembly, providing clothing, food, bedding, medicine, and dwellings. After ten thousand years, he also generated the mind of Anuttara-samyak-sambodhi and practiced the thirty-seven aids to enlightenment for the unsurpassed path. At that time, the life span of that Buddha was a full eighty-four thousand years. The king had a son named Dharma Speech, who had faith in the Buddha's Dharma, left home to practice, diligently cultivated, and purely upheld the precepts, for the sake of attaining the unsurpassed path of Bodhi. At that time, the Bhikkhu Dharma Speech did not sleep for twenty thousand years. In the time it takes to snap one's fingers, he did not generate greed, hatred, or delusion, nor unwholesome thoughts. He did not think of his parents, relatives, family, food, clothing, dwellings, bedding, or other necessities. He was also unaware of the difference between day and night. For twenty thousand years, he constantly practiced mindfulness of the Buddha. Subhuti! Because the Bhikkhu Dharma Speech was diligent and assiduous, he attained the four Dhyanas, the four Brahmaviharas, and the four Arupa-samapattis. After twenty thousand years, he went to where the Buddha was, bowed his head to the ground in reverence, circumambulated him three times to the right, and stood to one side. He said to the Buddha, 'World Honored One! I have generated the mind of Anuttara-samyak-sambodhi, for the sake of giving all sentient beings peace and happiness, and for the sake of taming all sentient beings. I beseech the World Honored One to compassionately show me the way. How can I transform sentient beings and proclaim the righteous Dharma?' The Buddha said, 'Bhikkhu!'

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丘！有八陀羅尼門，若成就者得無礙語，則能為諸眾生說法。何等為八？一者、唸佛知法身故；二者、念法知凈法故；三者、念僧知無礙故；四者、真實思惟破惡覺觀故；五者、知字不可說故；六者、修舍摩他，為知諸法同一味故；七者、修毗婆舍那，為知諸法本性凈故；八者、修方便智，為得忍故。比丘！具如是八陀羅尼門，則能堪任宣說正法化諸眾生。

「『比丘！復有八精進，菩薩具者能宣說法化諸眾生：一者、求法勤行精進；二者、持法勤行精進；三者、觀法勤行精進；四者、說法勤行精進；五者、護法勤行精進；六者、供養法師勤行精進；七者、護受法者勤行精進；八者、如法而住勤行精進，是名為八。

「『復有八法，菩薩具足能化眾生。何等為八？一者、修慈等觀眾生故；二者、修悲調伏眾生故；三者、觀法得無上法故；四者、觀智破憍慢故；五者、護諸眾生施安樂故；六者、善思惟壞諸煩惱故；七者、修助道法莊嚴菩提故；八者、護法具足六度故。』

「須菩提！菩薩摩訶薩若能具足如是等法，則能教化一切眾生。爾時比丘聞是法已，於十千年繫心思惟，勤行精進為得是法，以精進故即得無盡器陀羅尼，善解一切眾生語言隨語為說。得是持已復有無盡辯才，成就如是陀羅尼已，周

【現代漢語翻譯】 現代漢語譯本： 『比丘！有八種陀羅尼門（陀羅尼：總持，能持一切法），如果能成就這些，就能獲得無礙的辯才，從而能為一切眾生說法。這八種是什麼呢？第一，唸佛，從而了解法身（法身：佛的真身）的緣故；第二，念法，從而瞭解清凈之法的緣故；第三，念僧，從而瞭解僧團的無礙的緣故；第四，真實地思惟，從而破除惡的覺觀（覺觀：粗細的心理活動）的緣故；第五，瞭解文字是不可言說的緣故；第六，修習舍摩他（舍摩他：止，禪定），從而瞭解諸法同一味道的緣故；第七，修習毗婆舍那（毗婆舍那：觀，智慧），從而瞭解諸法本性清凈的緣故；第八，修習方便智，從而獲得忍（忍：安忍，對真理的確認）的緣故。比丘！如果具備這八種陀羅尼門，就能堪任宣說正法，教化一切眾生。 『比丘！還有八種精進，菩薩如果具備這些，就能宣說佛法，教化一切眾生：第一，爲了求法而勤奮修行精進；第二，爲了受持佛法而勤奮修行精進；第三，爲了觀察佛法而勤奮修行精進；第四，爲了說法而勤奮修行精進；第五，爲了守護佛法而勤奮修行精進；第六，爲了供養法師而勤奮修行精進；第七，爲了守護受持佛法的人而勤奮修行精進；第八，爲了如法而住而勤奮修行精進，這稱為八種精進。 『還有八種法，菩薩如果具足這些，就能教化眾生。這八種是什麼呢？第一，修習慈心，平等看待一切眾生的緣故；第二，修習悲心，調伏一切眾生的緣故；第三，觀察佛法，從而獲得無上佛法的緣故；第四，觀察智慧，從而破除驕慢的緣故；第五，守護一切眾生，給予安樂的緣故；第六，善於思惟，從而破除一切煩惱的緣故；第七，修習助道之法，莊嚴菩提（菩提：覺悟）的緣故；第八，守護佛法，具足六度（六度：佈施、持戒、忍辱、精進、禪定、智慧）的緣故。』 『須菩提！菩薩摩訶薩如果能具足這些法，就能教化一切眾生。』當時，比丘聽聞這些法后，在十千年里繫念思惟，勤奮修行精進，爲了獲得這些法，因為精進的緣故，就獲得了無盡器陀羅尼（無盡器陀羅尼：能無盡受持佛法的陀羅尼），善於理解一切眾生的語言，隨其語言為他們說法。獲得這種持力后，又有了無盡的辯才，成就這樣的陀羅尼后，周

【English Translation】 English version: 'Monks! There are eight Dharani gates (Dharani: a mnemonic device, holding all dharmas), if one accomplishes them, one will obtain unobstructed eloquence, and thus be able to preach the Dharma to all sentient beings. What are these eight? First, contemplating the Buddha, thereby understanding the Dharmakaya (Dharmakaya: the true body of the Buddha); second, contemplating the Dharma, thereby understanding the pure Dharma; third, contemplating the Sangha, thereby understanding the unobstructed nature of the Sangha; fourth, truly contemplating, thereby breaking down evil perceptions and thoughts (perceptions and thoughts: coarse and subtle mental activities); fifth, understanding that words are inexpressible; sixth, practicing Samatha (Samatha: calming, meditation), thereby understanding that all dharmas have the same taste; seventh, practicing Vipassana (Vipassana: insight, wisdom), thereby understanding that the inherent nature of all dharmas is pure; eighth, practicing skillful means of wisdom, thereby obtaining forbearance (forbearance: patience, acceptance of truth). Monks! If one possesses these eight Dharani gates, one will be capable of proclaiming the true Dharma and transforming all sentient beings.' 'Monks! There are also eight kinds of diligence, which if a Bodhisattva possesses, they can proclaim the Dharma and transform all sentient beings: first, diligently practicing to seek the Dharma; second, diligently practicing to uphold the Dharma; third, diligently practicing to contemplate the Dharma; fourth, diligently practicing to preach the Dharma; fifth, diligently practicing to protect the Dharma; sixth, diligently practicing to make offerings to Dharma teachers; seventh, diligently practicing to protect those who receive the Dharma; eighth, diligently practicing to abide in accordance with the Dharma, these are called the eight kinds of diligence.' 'There are also eight dharmas, which if a Bodhisattva possesses, they can transform sentient beings. What are these eight? First, practicing loving-kindness, viewing all sentient beings equally; second, practicing compassion, subduing all sentient beings; third, contemplating the Dharma, thereby obtaining the unsurpassed Dharma; fourth, contemplating wisdom, thereby breaking down arrogance; fifth, protecting all sentient beings, giving them peace and happiness; sixth, skillfully contemplating, thereby breaking down all afflictions; seventh, practicing the auxiliary paths, adorning Bodhi (Bodhi: enlightenment); eighth, protecting the Dharma, possessing the six perfections (six perfections: generosity, morality, patience, diligence, meditation, wisdom).' 'Subhuti! If a Bodhisattva Mahasattva can possess these dharmas, they can transform all sentient beings.' At that time, the monks, having heard these dharmas, contemplated them with focused minds for ten thousand years, diligently practicing to obtain these dharmas. Because of their diligence, they obtained the inexhaustible vessel Dharani (inexhaustible vessel Dharani: a Dharani that can endlessly uphold the Dharma), and were skilled in understanding the languages of all sentient beings, speaking the Dharma to them according to their languages. Having obtained this power of upholding, they also had inexhaustible eloquence. Having accomplished such a Dharani, they

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遍城國村邑聚落，化無量眾於三乘道，為其父母、兄弟、眷屬、宗族說法，悉令獲得隨順法忍。

「須菩提！爾時比丘復往佛所，頭面敬禮右繞三匝，卻住一面白佛言：『世尊！如佛先說我已證得，佛神力故得聖智慧。世尊！頗有三昧，菩薩修已心不退轉增長善法？』佛言：『比丘！有三昧名一切法自在。菩薩修已其心不退，亦得增長無量善法。』

「爾時，比丘聞三昧名，即白佛言：『世尊！菩薩云何行、云何修、云何學，而能獲得如是三昧？』

「『比丘！有八法、八莊嚴、八發心，菩薩具已得是三昧。何等為八？一者、凈心；二者、至心；三者、施心；四者、離煩惱心；五者、觀六界；六者、修忍；七者、勤精進；八者、修定身心寂靜。是名八法。

「『八莊嚴者：一者、舍；二者、戒；三者、功德；四者、智；五者、舍摩他；六者、毗婆舍那；七者、發菩提心；八者、莊嚴一切佛法。是名八莊嚴。

「『八發心者：一者、發心無有眾生壽命士夫，一切諸法亦復如是；二者、發心一切諸法無常苦無我；三者、發心一切諸法空無相愿；四者、發心未來之法無有住處；五者、發心現在之法無有住處；六者、發心一切諸法無業果報；七者、發心一切諸法無有作者、無有受者；八者、發

【現代漢語翻譯】 現代漢語譯本：在遍佈城池、鄉村、聚落的地方，教化無量眾生走上三乘（聲聞乘、緣覺乘、菩薩乘）之道，為他們的父母、兄弟、親屬、宗族說法，使他們都能獲得隨順法忍（對佛法真理的認可和接受）。 那時，須菩提！這位比丘又來到佛陀面前，以頭面禮敬，右繞佛陀三圈，然後退到一旁，對佛陀說：『世尊！正如您先前所說，我已經證得了聖果，這是由於佛陀的神力而獲得的聖智慧。世尊！是否有某種三昧（禪定），菩薩修習后，心不退轉，還能增長善法？』佛陀說：『比丘！有一種三昧名為一切法自在。菩薩修習后，其心不會退轉，還能增長無量的善法。』 那時，比丘聽到這個三昧的名字，就對佛陀說：『世尊！菩薩如何修行、如何修習、如何學習，才能獲得這樣的三昧？』 『比丘！有八法、八莊嚴、八發心，菩薩具備這些就能獲得這種三昧。哪八法呢？第一是凈心（清凈的心）；第二是至心（真誠的心）；第三是施心（佈施的心）；第四是離煩惱心（遠離煩惱的心）；第五是觀六界（觀察地、水、火、風、空、識六種元素）；第六是修忍（修習忍辱）；第七是勤精進（勤奮精進）；第八是修定身心寂靜（修習禪定，使身心寂靜）。這稱為八法。 『八莊嚴是：第一是舍（捨棄）；第二是戒（持戒）；第三是功德（功德）；第四是智（智慧）；第五是舍摩他（止禪）；第六是毗婆舍那（觀禪）；第七是發菩提心（發起菩提心）；第八是莊嚴一切佛法（以佛法莊嚴自己）。這稱為八莊嚴。 『八發心是：第一是發心無有眾生、壽命、士夫（人），一切諸法也是如此；第二是發心一切諸法無常、苦、無我；第三是發心一切諸法空、無相、無愿；第四是發心未來之法無有住處；第五是發心現在之法無有住處；第六是發心一切諸法無業果報；第七是發心一切諸法無有作者、無有受者；第八是發心一切諸法無有生滅。這稱為八發心。』

【English Translation】 English version: Throughout cities, villages, and settlements, he transformed countless beings onto the path of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), teaching the Dharma to their parents, siblings, relatives, and clans, enabling them all to attain the acceptance of the Dharma (an understanding and acceptance of the truth of the Buddha's teachings). Then, Subhuti! That Bhikṣu (monk) again went to the Buddha, bowed his head to the ground in reverence, circumambulated the Buddha three times to the right, and then stood to one side, saying to the Buddha: 'World Honored One! As you previously said, I have already attained the holy fruit, and this holy wisdom was obtained through the Buddha's divine power. World Honored One! Is there a Samadhi (meditative state) that, when practiced by a Bodhisattva, will not cause the mind to regress and will increase good dharmas?' The Buddha said: 'Bhikṣu! There is a Samadhi called the Freedom of All Dharmas. When practiced by a Bodhisattva, their mind will not regress, and they will also increase immeasurable good dharmas.' At that time, the Bhikṣu, upon hearing the name of this Samadhi, said to the Buddha: 'World Honored One! How does a Bodhisattva practice, how does he cultivate, how does he learn, in order to attain such a Samadhi?' 'Bhikṣu! There are eight dharmas, eight adornments, and eight aspirations. When a Bodhisattva possesses these, he can attain this Samadhi. What are the eight dharmas? First is a pure mind; second is a sincere mind; third is a giving mind; fourth is a mind free from afflictions; fifth is observing the six elements (earth, water, fire, wind, space, and consciousness); sixth is practicing patience; seventh is diligent effort; eighth is practicing meditation, making body and mind tranquil. These are called the eight dharmas.' 'The eight adornments are: first is giving; second is precepts; third is merit; fourth is wisdom; fifth is Śamatha (calm abiding); sixth is Vipaśyanā (insight meditation); seventh is generating the Bodhi mind; eighth is adorning all the Buddha's teachings. These are called the eight adornments.' 'The eight aspirations are: first is the aspiration that there are no sentient beings, life spans, or individuals, and all dharmas are also like this; second is the aspiration that all dharmas are impermanent, suffering, and without self; third is the aspiration that all dharmas are empty, without characteristics, and without wishes; fourth is the aspiration that future dharmas have no abiding place; fifth is the aspiration that present dharmas have no abiding place; sixth is the aspiration that all dharmas have no karmic retribution; seventh is the aspiration that all dharmas have no maker and no receiver; eighth is the aspiration that all dharmas have no arising and ceasing. These are called the eight aspirations.'

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心一切諸法無有系屬。菩薩具足如是等法得是三昧。』比丘聞已進修不久，即得如是一切法自在三昧。得三昧已即放光明，遍照三千大千世界。

「爾時，比丘即往佛所，頭面作禮右繞三匝，上升虛空一多羅樹，結加趺坐滿一千年，不動不搖法喜為食，獲得比智樂說無礙，令三萬六千億眾生得不退心，無量眾生安住三乘。

「爾時，法語比丘，過千年已從座而起，作如是言：『如來、世尊！勤精進故得阿耨多羅三藐三菩提，非懈怠也。』『善男子！汝于無量無邊世中，成就無量無邊功德，故能速得如是神通。善男子！汝已於往七萬六千億佛所，種諸善根凈修梵行，是故因此過去善根，獲得如是現在善果。』」

佛告須菩提：「汝知爾時法語比丘得三昧者，豈異人乎？即是今之不眴菩薩，成就如是無量功德。」爾時，世尊為須菩提說是菩薩往因緣時，三萬二千眾生髮阿耨多羅三藐三菩提心。虛空之中諸天龍神乾闥婆等，雨諸華香以用供養不眴菩薩，而作是言：「我等今日見此菩薩得大利益。」

爾時，須菩提語不眴菩薩言：「善男子！汝已久修清凈梵行。」

不眴菩薩言：「大德！夫梵行者，非是過去未來現在。若非過去未來現在即是無作，若無作者即名為行；如是行者，名為無生、名

【現代漢語翻譯】 現代漢語譯本：心不執著於一切諸法。菩薩具備這些法，就能得到這種三昧（samadhi，禪定）。』比丘聽聞后精進修行不久，就得到了這種對一切法自在的三昧。得到三昧后，他立即放出光明，遍照三千大千世界。 當時，這位比丘來到佛陀面前，頭面頂禮，右繞三匝，然後升到虛空，高如一棵多羅樹，結跏趺坐，坐滿一千年，不移動也不搖晃，以法喜為食，獲得了辯才無礙的智慧，使三萬六千億眾生髮起了不退轉的菩提心，無量眾生安住在聲聞乘、緣覺乘和菩薩乘這三乘之中。 這時，這位名為法語的比丘，過了一千年后從座位上站起來，說道：『如來、世尊！您是因為勤奮精進而證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），而不是因為懈怠。』佛陀說：『善男子！你在無量無邊的世界中，成就了無量無邊的功德，所以才能如此迅速地獲得神通。善男子！你已經在過去七萬六千億佛那裡，種下了各種善根，清凈地修行梵行，因此憑藉過去這些善根，獲得了現在這樣的善果。』 佛陀告訴須菩提：『你知道當時得到三昧的法語比丘，難道是別人嗎？他就是現在的不眴菩薩（Akshobhya Bodhisattva），成就瞭如此無量的功德。』當時，世尊為須菩提講述這位菩薩過去的因緣時，三萬二千眾生髮起了阿耨多羅三藐三菩提心。虛空中諸天、龍神、乾闥婆（Gandharva，天樂神）等，散下各種花香來供養不眴菩薩，並說道：『我們今天見到這位菩薩，得到了巨大的利益。』 這時，須菩提對不眴菩薩說：『善男子！你已經長期修行清凈的梵行。』 不眴菩薩說：『大德！所謂的梵行，不是過去、未來、現在的。如果不是過去、未來、現在的，那就是無作，如果無作，就稱為行；這樣的行，稱為無生，稱為無滅。』

【English Translation】 English version: The mind is not attached to any dharmas. A Bodhisattva who possesses these dharmas attains this samadhi (meditative absorption).』 The Bhikshu, having heard this, practiced diligently and soon attained this samadhi of freedom regarding all dharmas. Having attained samadhi, he immediately emitted light, illuminating the three thousand great thousand worlds. At that time, the Bhikshu went to the Buddha, bowed his head to the ground, circumambulated him three times to the right, then ascended into the sky, as high as a Tala tree, sat in full lotus posture, and remained there for a thousand years, unmoving and unshaken, nourished by the joy of the Dharma. He attained unobstructed wisdom and eloquence, causing thirty-six trillion beings to generate the non-retrogressing Bodhi mind, and countless beings to abide in the three vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana). Then, the Bhikshu named Dharma Speech, after a thousand years, arose from his seat and said: 『Tathagata, World Honored One! You attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) through diligent effort, not through laziness.』 The Buddha said: 『Good man! In immeasurable and boundless worlds, you have accomplished immeasurable and boundless merits, therefore you were able to quickly attain such supernatural powers. Good man! You have already planted various roots of goodness and purely practiced Brahmacharya (pure conduct) in the presence of seventy-six trillion Buddhas in the past. Therefore, due to these past roots of goodness, you have attained such present good results.』 The Buddha said to Subhuti: 『Do you know if the Bhikshu Dharma Speech who attained samadhi at that time was someone else? He is none other than the present Akshobhya Bodhisattva, who has accomplished such immeasurable merits.』 At that time, when the World Honored One was telling Subhuti about the past causes and conditions of this Bodhisattva, thirty-two thousand beings generated the mind of Anuttara-samyak-sambodhi. In the sky, gods, dragons, Gandharvas (celestial musicians), and others, scattered various flowers and incense to make offerings to Akshobhya Bodhisattva, and said: 『Today, we have seen this Bodhisattva and have received great benefit.』 At that time, Subhuti said to Akshobhya Bodhisattva: 『Good man! You have long practiced pure Brahmacharya.』 Akshobhya Bodhisattva said: 『Great One! The so-called Brahmacharya is not past, future, or present. If it is not past, future, or present, then it is non-action. If it is non-action, then it is called practice; such practice is called non-birth, called non-cessation.』

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為無諍，無有言說及以威儀。

「大德！非眼行故名為梵行，非耳鼻舌身意行故，名為梵行。非色聲香味觸法行故，名為梵行。亦非色受想行識行故，名為梵行。非相非緣、非見非聞、非知非覺。大德！如是等法無去來住，無牽無挽、無有數量、無上無下，是名梵行。」

須菩提言：「善男子！夫梵行者，名八正道。」

不眴菩薩言：「大德！云何八正道名為梵行？若以正見為梵行者，不見諸法名為正見，等見諸法名為正見，不見之見乃名正見。若不見者，云何得名為正見耶？若無正見，云何得名為梵行乎？無有思惟名正思惟。夫思惟者名為顛倒，若顛倒者，云何得言正思惟耶？一切音聲皆悉平等，若善、若惡、若一、若二、若過去、若未來、若現在、若一切字、若一切聲，是名為響。若是響者，云何得言為正語耶？聲平等者，一切行法皆悉無常，是苦、無我、涅槃寂靜。若能等觀一切諸法如涅槃相，及演說者，是名正語。無身、無身業、無口、無口業、無意、無意業。何以故？無業處故。若有業處則有我我所，若無我我所則無業果。若如是觀，名為正業。若為壽命行於邪命，遠離邪命故名正命，若觀是等無我我所，無有眾生、壽命、士夫。如其無者，何故得名為正命耶？于眼識色不生染著，眼識

【現代漢語翻譯】 現代漢語譯本 是無諍的，沒有言說，也沒有威儀。

『大德！不是因為眼睛的活動才稱為梵行（brahmacarya，清凈的行為），也不是因為耳、鼻、舌、身、意的活動才稱為梵行。不是因為色、聲、香、味、觸、法的活動才稱為梵行。也不是因為色、受、想、行、識的活動才稱為梵行。它不是相，不是緣，不是見，不是聞，不是知，不是覺。大德！像這樣的法，沒有來去住，沒有牽引，沒有數量，沒有上下，這稱為梵行。』

須菩提（Subhuti，佛陀的弟子）說：『善男子！所謂的梵行，是指八正道（arya astangika marga）。』

不眴菩薩（Anikshipta，一位菩薩）說：『大德！為什麼說八正道是梵行呢？如果以正見（samyag-drsti）為梵行，那麼不見諸法才稱為正見，平等看待諸法才稱為正見，不見之見才稱為正見。如果不見，又怎麼能稱為正見呢？如果沒有正見，又怎麼能稱為梵行呢？沒有思惟才稱為正思惟（samyak-samkalpa）。思惟本身就是顛倒，如果顛倒，又怎麼能說是正思惟呢？一切音聲都是平等的，無論是善、是惡、是一、是二、是過去、是未來、是現在、是一切字、是一切聲，都只是響。如果是響，又怎麼能說是正語（samyag-vac）呢？聲音平等，意味著一切行法都是無常的，是苦、無我、涅槃寂靜。如果能平等觀察一切諸法如涅槃相，並且宣說，這才是正語。沒有身，沒有身業，沒有口，沒有口業，沒有意，沒有意業。為什麼呢？因為沒有業處。如果有業處，就會有我我所，如果沒有我我所，就沒有業果。如果這樣觀察，就稱為正業（samyak-karmanta）。如果爲了壽命而行邪命，遠離邪命才稱為正命（samyag-ajiva），如果觀察這些都是無我我所，沒有眾生、壽命、士夫。如果本來就沒有，又怎麼能稱為正命呢？對於眼識所見的色不產生染著，眼識

【English Translation】 English version It is without strife, without speech, and without imposing manner.

'Great One! It is not because of the activity of the eye that it is called brahmacarya (pure conduct), nor is it because of the activity of the ear, nose, tongue, body, or mind that it is called brahmacarya. It is not because of the activity of form, sound, smell, taste, touch, or dharma that it is called brahmacarya. Nor is it because of the activity of form, feeling, perception, mental formations, or consciousness that it is called brahmacarya. It is not a characteristic, not a condition, not seeing, not hearing, not knowing, not perceiving. Great One! Such dharmas have no coming, going, or abiding; no pulling or pushing; no quantity; no up or down. This is called brahmacarya.'

Subhuti (a disciple of the Buddha) said, 'Good man! What is called brahmacarya is the Noble Eightfold Path (arya astangika marga).'

Anikshipta Bodhisattva (a Bodhisattva) said, 'Great One! How is the Noble Eightfold Path called brahmacarya? If right view (samyag-drsti) is brahmacarya, then not seeing dharmas is called right view, seeing all dharmas equally is called right view, and the view of not seeing is called right view. If there is no seeing, how can it be called right view? If there is no right view, how can it be called brahmacarya? No thinking is called right thought (samyak-samkalpa). Thinking itself is delusion, and if it is delusion, how can it be called right thought? All sounds are equal, whether good or bad, one or two, past, future, or present, all words, all sounds, are just echoes. If they are echoes, how can they be called right speech (samyag-vac)? The equality of sounds means that all conditioned dharmas are impermanent, are suffering, are without self, and are the peace of nirvana. If one can equally observe all dharmas as the aspect of nirvana, and proclaim it, that is right speech. There is no body, no bodily action, no mouth, no verbal action, no mind, no mental action. Why? Because there is no place for action. If there is a place for action, there will be self and what belongs to self, and if there is no self and what belongs to self, there will be no result of action. If one observes in this way, it is called right action (samyak-karmanta). If one engages in wrong livelihood for the sake of life, then abandoning wrong livelihood is called right livelihood (samyag-ajiva). If one observes that these are without self and what belongs to self, without beings, life, or persons, and if they do not exist, how can it be called right livelihood? One does not become attached to the form seen by eye consciousness, eye consciousness

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性空，以識性空故眼色亦空，若眼色識空，至意識法亦復如是。若如是觀，是名正命。無有顛倒，斷諸精進名正精進。無精進法、無精進者、無有具足成就精進、無有精進為利益者。若能觀察如是等法，是名正精進。若能等念一切諸法平等如空，一切諸法亦復如是，如一切法，陰、入、界等亦復如是。若能觀于如是等法，是名正念。觀一切法皆悉平等無我我所，若能如是平等觀者，是名正定。

「大德！若能如是觀一切法性平等者，名八正道，是名梵行。非以數故名八正道，非八正道名為梵行，非世道故名為梵行，非著心故名為梵行，非二相故名為梵行，非作相故名為梵行，若見諸法無有住處乃名梵行。」

爾時，不眴菩薩為諸大眾說如是等梵行法時，五百比丘離諸煩惱，得阿羅漢果。須菩提言：「善哉，善哉！善男子！快說是法，如離煩惱阿羅漢人，其所宣說等無有異。」

「大德！我今亦是遠離煩惱，亦是阿羅漢，我亦遠離聲聞、緣覺煩惱諸法，我如法住故名阿羅漢。」

爾時，須菩提白佛言：「世尊！是不眴菩薩，樂說無礙不可思議，辯才利智隨問而答。」

佛言：「須菩提！不眴菩薩得一切法自在三昧，以是故能隨問而答。若有菩薩得是三昧，一切世間人天魔梵，不能障其樂

【現代漢語翻譯】 現代漢語譯本 性空，因為認識到識的本性是空，所以眼和色也是空的。如果眼、色和識都是空的，那麼直到意識和法也是如此。如果這樣觀察，就稱為正命。沒有顛倒，斷除一切精進的執著，稱為正精進。沒有精進的法，沒有精進的人，沒有圓滿成就的精進，也沒有爲了利益而精進。如果能夠觀察到這些法，就稱為正精進。如果能夠平等地念一切諸法都平等如空，一切諸法也是如此，如同一切法，陰、入、界等也是如此。如果能夠觀察到這些法，就稱為正念。觀察一切法都平等，沒有我也沒有我所，如果能夠這樣平等地觀察，就稱為正定。 『大德！如果能夠這樣觀察一切法的本性平等，就稱為八正道，這就是梵行（清凈的行為）。不是因為數量是八才稱為八正道，不是因為八正道才稱為梵行，不是因為世俗的道才稱為梵行，不是因為執著心才稱為梵行，不是因為二相才稱為梵行，不是因為造作相才稱為梵行，如果見到諸法沒有住處，才稱為梵行。』 當時，不眴菩薩為大眾宣說這些梵行法時，五百比丘離開了各種煩惱，證得了阿羅漢果（斷盡煩惱，不再輪迴的聖者）。須菩提說：『善哉，善哉！善男子！您說此法真是太好了，就像離煩惱的阿羅漢一樣，您所宣說的和他們沒有差別。』 『大德！我現在也是遠離煩惱，也是阿羅漢，我也遠離了聲聞（聽聞佛法而得解脫者）、緣覺（不依師教，觀因緣而悟道者）的煩惱諸法，我如法安住，所以稱為阿羅漢。』 當時，須菩提對佛說：『世尊！這位不眴菩薩，樂於宣說無礙不可思議的法，辯才敏捷，智慧銳利，隨問即答。』 佛說：『須菩提！不眴菩薩得到了自在一切法的三昧（禪定），因此能夠隨問而答。如果有菩薩得到這種三昧，一切世間的人、天、魔、梵（天神），都不能障礙他樂於說法。』

【English Translation】 English version Emptiness of nature, because the nature of consciousness is understood to be empty, therefore the eye and form are also empty. If the eye, form, and consciousness are empty, then so are consciousness and dharma. If one observes in this way, it is called Right Livelihood. Without perversion, cutting off all attachments to diligence is called Right Effort. There is no dharma of diligence, no one who is diligent, no complete achievement of diligence, and no diligence for the sake of benefit. If one can observe these dharmas, it is called Right Effort. If one can equally contemplate that all dharmas are equal to emptiness, all dharmas are also like this, just as all dharmas, the skandhas (aggregates), entrances, and realms are also like this. If one can observe these dharmas, it is called Right Mindfulness. Observing that all dharmas are equal, without self or what belongs to self, if one can observe equally in this way, it is called Right Concentration. 'Great Virtue! If one can observe the equality of the nature of all dharmas in this way, it is called the Eightfold Path, and this is called Brahma-conduct (pure conduct). It is not because the number is eight that it is called the Eightfold Path, it is not because of the Eightfold Path that it is called Brahma-conduct, it is not because of the worldly path that it is called Brahma-conduct, it is not because of attachment to the mind that it is called Brahma-conduct, it is not because of duality that it is called Brahma-conduct, it is not because of fabrication that it is called Brahma-conduct, if one sees that all dharmas have no abiding place, then it is called Brahma-conduct.' At that time, when Bodhisattva Abhiśūnya was expounding these Brahma-conduct dharmas to the assembly, five hundred bhikshus (monks) were freed from all afflictions and attained the fruit of Arhat (a saint who has extinguished all defilements and is no longer subject to rebirth). Subhuti said, 'Excellent, excellent! Good man! You have spoken this dharma so well, just like an Arhat who is free from afflictions, what you have expounded is no different from them.' 'Great Virtue! I am also now free from afflictions, and I am also an Arhat. I am also free from the afflictions of the Śrāvakas (those who attain liberation by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment independently), I abide in accordance with the dharma, therefore I am called an Arhat.' At that time, Subhuti said to the Buddha, 'World Honored One! This Bodhisattva Abhiśūnya, delights in expounding unobstructed and inconceivable dharma, his eloquence is sharp, his wisdom is keen, and he answers immediately upon being asked.' The Buddha said, 'Subhuti! Bodhisattva Abhiśūnya has attained the Samadhi (meditative absorption) of freedom in all dharmas, therefore he is able to answer immediately upon being asked. If a Bodhisattva attains this Samadhi, all beings in the world, including humans, devas (gods), maras (demons), and brahmas (creator gods), cannot obstruct his joy in expounding the dharma.'

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說無礙。」

爾時，帝釋白佛言：「世尊！若有人于無量世中具足功德，乃能得見不眴菩薩聞其所說。世尊！若有比丘、比丘尼、優婆塞、優婆夷，受持是經，讀誦書寫為人解說及聞法者，悉發阿耨多羅三藐三菩提心，當知是輩一切皆當如不眴菩薩作師子吼。世尊！我當擁護如是等人。」

佛言：「善哉，善哉！憍尸迦！汝今至心護持正法。」

爾時，梵王復白佛言：「世尊！我當樂修舍定三昧，舍禪定樂來護佛法及說法者令離病苦，隨何國土有說法處，我當往彼至心聽受。若有國土信受此經供養三寶，我亦當為除滅惡相，令其土境清凈安怗正法治化。」

佛言：「善哉，善哉！梵王！汝真護法。若有人能如是護法，當知是人終不遠離三寶之寶。」

爾時，四天王復白佛言：「世尊！我亦能護受持讀誦書寫解說如是法者。」

佛言：「善哉，善哉！善男子！若知法者是人乃能擁護是法，汝於我所得聞法已，即獲法眼斷諸惡道。若復至心護持正法，不久當斷一切諸有。」

爾時，世尊告阿難言：「汝當受持如是經典，為四部眾廣說其義。」

阿難白佛言：「世尊！我能受持如是經典，如佛所說等無有異，廣為四眾宣釋分別。」

爾時，人、天、阿修羅、乾闥婆

【現代漢語翻譯】 現代漢語譯本 『說無礙。』

那時，帝釋（Indra，天神之王）對佛說：『世尊！如果有人在無量世中積累了功德，才能得見不眴菩薩（Akshobhya Bodhisattva，不動菩薩）並聽聞他所說之法。世尊！如果有比丘、比丘尼、優婆塞、優婆夷（佛教的四眾弟子），受持這部經典，讀誦、書寫、為他人解說，以及聽聞此法的人，都能發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），應當知道這些人都會像不眴菩薩一樣發出獅子吼。世尊！我將擁護這樣的人。』

佛說：『善哉，善哉！憍尸迦（Kauśika，帝釋的別名）！你現在真心護持正法。』

那時，梵王（Brahmā，色界天之主）又對佛說：『世尊！我樂於修習舍定三昧（upekṣā-samādhi，捨棄禪定的三昧），捨棄禪定之樂來護持佛法和說法之人，使他們遠離病苦。無論哪個國土有說法之處，我都會前往那裡，真心聽受。如果有國土信受這部經典，供養三寶（佛、法、僧），我也將為他們消除惡相，使他們的國土清凈安寧，以正法治理教化。』

佛說：『善哉，善哉！梵王！你真是護法之人。如果有人能這樣護法，應當知道這個人終將不會遠離三寶之寶。』

那時，四天王（四大天王）又對佛說：『世尊！我也能護持受持、讀誦、書寫、解說這部經典的人。』

佛說：『善哉，善哉！善男子！如果知道法的人，才能擁護此法。你們從我這裡聽聞佛法后，就獲得了法眼，斷除了各種惡道。如果能真心護持正法，不久將斷除一切諸有（三界輪迴）。』

那時，世尊告訴阿難（Ananda，佛陀的十大弟子之一）說：『你應當受持這部經典，為四部眾廣泛宣說其中的含義。』

阿難對佛說：『世尊！我能受持這部經典，如佛所說，沒有絲毫差異，廣泛為四眾宣說解釋。』

那時，人、天、阿修羅（Asura，非天）、乾闥婆（Gandharva，天上的樂神）

【English Translation】 English version 'Speak without hindrance.'

At that time, Indra (Śakra), the king of gods, said to the Buddha: 'World Honored One! If someone has accumulated merits in countless lifetimes, they would be able to see Akshobhya Bodhisattva and hear what he says. World Honored One! If there are monks, nuns, laymen, or laywomen who uphold this sutra, recite it, write it, explain it to others, and those who hear this Dharma, all will generate the mind of Anuttara-samyak-sambodhi (supreme enlightenment). Know that these people will all roar like a lion, just like Akshobhya Bodhisattva. World Honored One! I will protect such people.'

The Buddha said: 'Excellent, excellent! Kauśika (another name for Indra)! You now wholeheartedly protect the true Dharma.'

At that time, Brahmā (the lord of the Form Realm) again said to the Buddha: 'World Honored One! I am happy to cultivate the samadhi of equanimity (upekṣā-samādhi), abandoning the joy of meditation to protect the Buddha's Dharma and those who preach it, so that they may be free from illness and suffering. Wherever there is a place where the Dharma is preached, I will go there and listen with all my heart. If there is a country that believes in this sutra and makes offerings to the Three Jewels (Buddha, Dharma, Sangha), I will also eliminate evil omens for them, so that their land will be pure and peaceful, and governed by the true Dharma.'

The Buddha said: 'Excellent, excellent! Brahmā! You are truly a protector of the Dharma. If someone can protect the Dharma in this way, know that this person will never be separated from the treasure of the Three Jewels.'

At that time, the Four Heavenly Kings (Caturmahārājakāyikas) again said to the Buddha: 'World Honored One! I can also protect those who uphold, recite, write, and explain this Dharma.'

The Buddha said: 'Excellent, excellent! Good men! If one knows the Dharma, then one can protect this Dharma. After you have heard the Dharma from me, you have obtained the Dharma eye and cut off all evil paths. If you wholeheartedly protect the true Dharma, you will soon cut off all existences (the cycle of rebirth in the three realms).'

At that time, the World Honored One said to Ananda (one of the Buddha's ten great disciples): 'You should uphold this sutra and widely explain its meaning to the four assemblies.'

Ananda said to the Buddha: 'World Honored One! I can uphold this sutra, just as the Buddha has said, without any difference, and widely explain it to the four assemblies.'

At that time, humans, gods, Asuras (demigods), Gandharvas (celestial musicians)

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，一切大眾聞經歡喜，讚歎：「善哉！」

大方等大集經卷第七 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第八

北涼天竺三藏曇無讖于姑臧譯

海慧菩薩品第五之一

爾時，世尊故在欲色二界中間大寶坊中，與諸大眾圍繞說法。

是時，三千大千世界大水盈滿猶如大海，又如劫盡水災起時。然諸世界國邑、村落、城郭、舍宅、山林、樹木，上至色界無所嬈害悉皆如故，而諸大眾皆見是水。

爾時，水中出生無量分陀利花，青琉璃莖、真金為葉，功德寶臺、帝釋寶須，周匝多有無量之花；縱廣十里在寶坊中，高一多羅樹。爾時，大眾各各自見在此花上，其花爾時出大光明，遍照十方無量世界。爾時，大眾心生歡喜：「我等今者必當得聞殊勝妙法。」

爾時，彌勒菩薩即從坐起，前禮佛足右繞三匝，于蓮華上長跪合掌，白佛言：「世尊！何因緣故，如是三千大千世界滿中大水猶如大海？又如劫盡水災起時，復出無量分陀利花，大光如是遍照十方無量世界？」

佛言：「彌勒！下方過於三千大千世界微塵等國，有一世界名寶莊嚴。其土有佛，號海智神通如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、

【現代漢語翻譯】 現代漢語譯本：所有在場的大眾聽聞佛經后都非常歡喜，讚歎道：『太好了！』

《大方等大集經》卷第七 大正藏第13冊 No. 0397 《大方等大集經》

《大方等大集經》卷第八

北涼天竺三藏曇無讖在姑臧翻譯

海慧菩薩品第五之一

當時，世尊仍然在欲界和色界之間的巨大寶坊中，與眾多大眾圍繞著說法。

這時，三千大千世界充滿了巨大的水，就像大海一樣，又像劫末水災發生時一樣。然而，各個世界的國都、村落、城郭、房屋、山林、樹木，甚至到最高處都沒有受到任何損害，一切都和原來一樣，而所有的大眾都能看到這些水。

這時，水中生出無數的芬陀利花（白蓮花），花莖是青琉璃色的，花葉是純金色的，有功德寶臺和帝釋寶須，周圍有很多無數的花朵；這些花縱橫十里，在寶坊中，高有一多羅樹（棕櫚樹）那麼高。當時，大眾各自看到自己在這花上，那花當時發出巨大的光明，遍照十方無量世界。當時，大眾心中生起歡喜：『我們現在必定能夠聽聞殊勝的妙法。』

這時，彌勒菩薩立即從座位上站起來，走到佛前，禮拜佛足，右繞三圈，在蓮花上長跪合掌，對佛說：『世尊！是什麼因緣，使得這三千大千世界充滿了巨大的水，就像大海一樣？又像劫末水災發生時一樣，還生出無數的芬陀利花，發出如此巨大的光明，遍照十方無量世界？』

佛說：『彌勒！在下方，經過像三千大千世界微塵那樣多的國土，有一個世界名叫寶莊嚴。那個世界有一尊佛，號為海智神通如來（如來是佛的十號之一，意為乘如實之道而來）、應（應供，值得受人供養）、正遍知（對一切法普遍真實了知）、明行足（智慧和德行都圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（至高無上的人）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）

【English Translation】 English version: All the assembly, hearing the sutra, rejoiced and exclaimed, 'Excellent!'

The Great Vaipulya Mahasamghata Sutra, Volume 7 Taisho Tripitaka, Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra

The Great Vaipulya Mahasamghata Sutra, Volume 8

Translated by Tripitaka Dharmaraksha of Northern Liang, from India, in Guzang

Chapter 5, Part 1: The Bodhisattva Ocean Wisdom

At that time, the World Honored One was still in the great jeweled pavilion between the desire realm and the form realm, surrounded by the assembly, expounding the Dharma.

At this time, the three thousand great thousand worlds were filled with great water, like the ocean, and like the time when the water calamity arises at the end of a kalpa. However, the countries, villages, cities, dwellings, mountains, forests, and trees of all the worlds, even up to the highest point, were not harmed in any way, and everything remained as it was, while all the assembly could see this water.

At this time, countless pundarika flowers (white lotuses) emerged from the water, with stems of blue lapis lazuli, leaves of pure gold, jeweled platforms of merit, and Indra's jeweled filaments, surrounded by countless flowers; these flowers were ten miles in length and breadth, in the jeweled pavilion, and as tall as a tala tree (palm tree). At that time, each member of the assembly saw themselves on this flower, and the flower then emitted great light, illuminating countless worlds in the ten directions. At that time, the assembly felt joy in their hearts: 'We will surely be able to hear the supreme and wonderful Dharma now.'

At this time, Bodhisattva Maitreya immediately rose from his seat, went before the Buddha, bowed at the Buddha's feet, circumambulated three times to the right, knelt with palms joined on the lotus flower, and said to the Buddha: 'World Honored One! What is the cause and condition that the three thousand great thousand worlds are filled with great water, like the ocean? And like the time when the water calamity arises at the end of a kalpa, countless pundarika flowers have emerged, emitting such great light, illuminating countless worlds in the ten directions?'

The Buddha said: 'Maitreya! Below, passing through countries as numerous as the dust particles of three thousand great thousand worlds, there is a world named Jeweled Adornment. In that land, there is a Buddha named Ocean Wisdom Supernatural Power Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'one who has come thus'), Arhat (worthy of receiving offerings), Samyaksambuddha (one who has completely and truly realized all dharmas), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (one who has gone well to Nirvana), Lokavid (one who understands all worldly affairs), Anuttara (the unsurpassed one), Purushadamyasarathi (the great hero who tames beings), Shastha Devamanushyanam (the teacher of gods and humans)

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佛、世尊。彼有菩薩名曰海慧，欲來至此大寶坊中，與無數菩薩俱共已斷一切數想，欲來聽是大集經典。」

時，舍利弗白佛言：「世尊！彼佛世界去此甚遠，海慧在彼，頗得聞此佛所說不？」

佛言：「舍利弗！如汝今於我前所聞，彼亦如是。如汝今日及諸大眾睹見於我，海慧菩薩見我亦爾。」

「世尊！菩薩摩訶薩所有神通不可思議，住于極遠無量世界，而有如是無礙天眼、無障耳通。世尊！誰有聞是不思議事，而當不發阿耨多羅三藐三菩提心？唯除下劣不肖人耳！」

爾時，海慧菩薩具足無量神通之力，於一念中在彼國滅，忽然現此大寶坊中。即入三昧，令此大眾悉得遙見彼佛世界所有人民、城邑、聚落、屋舍、殿堂、山林、樹木、飛鳥、走獸，及見彼佛與諸大眾圍繞說法。現是事已，即從三昧安詳而起，前禮佛足右繞三匝，以其世界所有香花種種伎樂，供養于佛，作如是言：「下方世界海慧神通如來，致問無量。如來身命及以大眾悉安隱不？」卻坐一面寶蓮花上。

時有梵王名曰修悲，作是思惟：「何因緣故有是大水，滿此三千大千世界而非水災？我今當往問於世尊。」即與六萬八千梵俱詣如來所，頭面敬禮右繞三匝，長跪合掌白佛言：「世尊！何因緣故，此中三千大千世界

【現代漢語翻譯】 現代漢語譯本：佛對世尊說：『有一位菩薩名叫海慧（意為智慧如海），他想來到這個大寶坊中，與無數菩薩一起，他們都已經斷除了一切數量的概念，想要來聽這部《大集經》。』 當時，舍利弗（佛陀十大弟子之一，以智慧著稱）問佛說：『世尊！那個佛的世界離這裡很遠，海慧菩薩在那裡，他能聽到佛您所說的法嗎？』 佛說：『舍利弗！就像你現在在我面前所聽到的，他聽到的也是一樣。就像你今天和所有大眾看到我一樣，海慧菩薩看到我也是一樣的。』 『世尊！菩薩摩訶薩（偉大的菩薩）所擁有的神通是不可思議的，他們住在極其遙遠無量的世界，卻擁有如此無礙的天眼和無障礙的耳通。世尊！誰聽了這些不可思議的事情，而不發阿耨多羅三藐三菩提心（無上正等正覺之心）呢？除非是那些下劣不值得的人！』 這時，海慧菩薩具足無量的神通力量，在一念之間就在他的國度消失，忽然出現在這個大寶坊中。他立即進入三昧（禪定），讓這裡的大眾都能夠遙遠地看到那個佛世界的所有人民、城邑、村落、房屋、殿堂、山林、樹木、飛鳥、走獸，並且看到那個佛陀與大眾圍繞著說法。展示完這些景象后，他從三昧中安詳地起身，走到佛前，頂禮佛足，右繞三圈，用他那個世界的所有香花和各種樂器，供養佛陀，並說道：『下方世界的海慧神通如來，向您致以無量的問候。如來的身體和大眾都安好嗎？』然後退到一邊，坐在一朵寶蓮花上。 當時，有一位梵王名叫修悲（意為修習慈悲），他心中思忖：『是什麼原因導致這裡有如此巨大的水，充滿了這三千大千世界，卻不是水災呢？我現在應當去問世尊。』於是，他與六萬八千位梵天一起前往如來所在之處，頭面頂禮，右繞三圈，長跪合掌，對佛說：『世尊！是什麼原因，使得這三千大千世界』

【English Translation】 English version: The Buddha said to the World Honored One, 'There is a Bodhisattva named Hai Hui (meaning Ocean of Wisdom), who wishes to come to this great treasure pavilion, together with countless Bodhisattvas, all of whom have already severed all thoughts of number, and wish to come to hear this Great Collection Sutra.' At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) asked the Buddha, 'World Honored One! That Buddha's world is very far from here. Hai Hui Bodhisattva is there, can he hear the Dharma that the Buddha is speaking?' The Buddha said, 'Shariputra! Just as you hear now before me, he hears the same. Just as you and all the assembly see me today, Hai Hui Bodhisattva sees me the same way.' 'World Honored One! The supernatural powers of the Bodhisattva Mahasattvas (great Bodhisattvas) are inconceivable. They dwell in extremely distant and immeasurable worlds, yet they possess such unobstructed heavenly eyes and unobstructed ears. World Honored One! Who, upon hearing these inconceivable things, would not generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment)? Except for those who are inferior and unworthy!' At that time, Hai Hui Bodhisattva, possessing immeasurable supernatural powers, vanished from his country in a single thought and suddenly appeared in this great treasure pavilion. He immediately entered Samadhi (meditative absorption), allowing this assembly to remotely see all the people, cities, villages, houses, palaces, mountains, forests, trees, flying birds, and running beasts of that Buddha's world, and to see that Buddha surrounded by the assembly, expounding the Dharma. Having displayed these scenes, he arose peacefully from Samadhi, went before the Buddha, prostrated at the Buddha's feet, circumambulated three times to the right, and with all the fragrant flowers and various musical instruments of his world, made offerings to the Buddha, saying, 'The Tathagata Hai Hui of the lower world, with his supernatural powers, sends immeasurable greetings. Are the Tathagata's body and the assembly all well?' Then he retreated to one side and sat on a precious lotus flower. At that time, there was a Brahma King named Xiu Bei (meaning Cultivating Compassion), who thought to himself, 'What is the reason that there is such a great body of water, filling this three thousand great thousand world, yet it is not a flood? I should now go and ask the World Honored One.' Then, together with sixty-eight thousand Brahmas, he went to where the Tathagata was, prostrated with his head to the ground, circumambulated three times to the right, knelt with his palms together, and said to the Buddha, 'World Honored One! What is the reason that this three thousand great thousand world'

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七寶蓮花莊嚴遍滿，無量菩薩各各次第坐寶花上，三千世界大水盈滿？」

佛言梵天：「善男子！此是海慧菩薩摩訶薩神通之力。」

梵天言：「世尊！如來所說大集妙典猶未訖耶？」

佛言：「梵天！如來所有樂說無礙不可窮盡。梵天！佛與無量菩薩大眾，觀察法界講論法界，法樂微妙亦不可盡。」

梵天言：「世尊！如來所言海慧菩薩其誰是耶？」

佛言：「梵天！汝今不見坐寶蓮花，其花縱廣滿十由旬，為諸菩薩之所恭敬讚歎者乎？其身色像光明煒燁，唯除如來余無及者。」

爾時，梵天見已即生恭敬之心，頭面禮拜，作如是言：「若有得見如是正士得大利益，我今遇之亦復如是。世尊！如是正法當久近住。」

佛言：「善男子！如是正法如如來壽，我涅槃后是諸菩薩亦護是法。何以故？此經即是過去、未來、現在佛印。」

爾時，海慧菩薩踴在空中高七多羅樹，示現己身智慧之力，為令大眾生信心故、莊嚴此經故，而說偈言：

「下方有土過塵數，　　有佛海智神通尊， 　常為眾生演說法，　　我聞能受為人說。 　我今來此大眾中，　　供養恭敬十力尊， 　所來眷屬諸菩薩，　　為破法中細疑心。 　我今敬禮最無勝，　　如法而作上供養， 　

【現代漢語翻譯】 現代漢語譯本 梵天問道：『世尊，為什麼這裡有七寶蓮花莊嚴地遍佈，無數的菩薩各自依次坐在寶蓮花上，三千世界充滿了大水？』 佛陀告訴梵天：『善男子，這是海慧菩薩摩訶薩（Mahasattva，偉大的菩薩）的神通力量。』 梵天問道：『世尊，如來所說的大集妙典（Mahasamnipata Sutra，大乘佛教經典）還沒有結束嗎？』 佛陀說：『梵天，如來所擁有的樂說（eloquence，善於說法）是無礙的，不可窮盡的。梵天，佛陀與無數的菩薩大眾，觀察法界（Dharmadhatu，宇宙的真實本質）並講論法界，這種法樂（joy of Dharma，佛法的喜悅）的微妙也是不可窮盡的。』 梵天問道：『世尊，如來所說的海慧菩薩是誰呢？』 佛陀說：『梵天，你現在沒有看見坐在寶蓮花上，那蓮花縱橫廣闊有十由旬（yojana，古印度長度單位，約12-15公里），被諸位菩薩恭敬讚歎的那位嗎？他的身色光明閃耀，除了如來之外，沒有人能比得上。』 這時，梵天看見后，立刻生起恭敬之心，頭面禮拜，說道：『如果有人能見到這樣的正士（righteous person，正直的人），就能得到巨大的利益，我現在遇到他也是如此。世尊，這樣的正法（true Dharma，真正的佛法）將要住世多久呢？』 佛陀說：『善男子，這樣的正法如同如來的壽命一樣長久，我涅槃（Nirvana，佛教的最高境界）之後，這些菩薩也會護持這個法。為什麼呢？因為這部經就是過去、未來、現在諸佛的印證。』 這時，海慧菩薩躍到空中，高七多羅樹（tala tree，棕櫚樹）的高度，展現自己的智慧力量，爲了讓大眾生起信心，爲了莊嚴這部經，而說偈語： 『下方有國土，其數量超過塵埃，那裡有佛名為海智神通尊（Ocean of Wisdom and Supernatural Power）， 他常為眾生演說佛法，我聽聞后能夠接受併爲他人宣說。 我今天來到這大眾之中，供養恭敬十力尊（Ten Powers of a Buddha，佛陀的十種力量）， 我所帶來的眷屬諸菩薩，是爲了破除佛法中細微的疑惑。 我今天敬禮最無上的佛陀，如法地進行最上的供養，』

【English Translation】 English version Brahma asked: 'World Honored One, why are there seven-jeweled lotuses, adorned and spread everywhere, with countless Bodhisattvas each sitting in order on the jeweled lotuses, and the three thousand worlds filled with great water?' The Buddha told Brahma: 'Good man, this is the power of the supernatural abilities of the Bodhisattva Mahasattva (Great Being) named Ocean of Wisdom.' Brahma asked: 'World Honored One, has the Great Collection Sutra (Mahasamnipata Sutra) spoken by the Tathagata not yet concluded?' The Buddha said: 'Brahma, the Tathagata's eloquence is unobstructed and inexhaustible. Brahma, the Buddha and the countless Bodhisattva assembly observe the Dharmadhatu (the realm of Dharma) and discuss the Dharmadhatu, and the subtle joy of Dharma is also inexhaustible.' Brahma asked: 'World Honored One, who is this Bodhisattva Ocean of Wisdom that the Tathagata speaks of?' The Buddha said: 'Brahma, do you not see the one sitting on the jeweled lotus, whose lotus is ten yojanas (ancient Indian unit of distance, about 12-15 kilometers) in length and breadth, and who is revered and praised by all the Bodhisattvas? His body's color and form are radiant, and no one except the Tathagata can compare to him.' At that time, Brahma, having seen this, immediately generated a respectful heart, bowed his head to the ground, and said: 'If one can see such a righteous person, one will receive great benefit, and I am the same now that I have encountered him. World Honored One, how long will this true Dharma (the true teachings) abide?' The Buddha said: 'Good man, this true Dharma will last as long as the Tathagata's life. After my Nirvana (the ultimate state of enlightenment), these Bodhisattvas will also protect this Dharma. Why? Because this sutra is the seal of the Buddhas of the past, future, and present.' At that time, the Bodhisattva Ocean of Wisdom leaped into the air, seven tala trees (palm trees) high, displaying his power of wisdom, in order to generate faith in the assembly and to adorn this sutra, and spoke the following verses: 'Below, there are lands, their number exceeding the dust, there is a Buddha named Ocean of Wisdom and Supernatural Power, He constantly expounds the Dharma for sentient beings, and I, having heard it, can accept it and proclaim it to others. Today, I have come into this assembly, to make offerings and pay respect to the Ten Powers of a Buddha, The Bodhisattvas who are my retinue have come to dispel the subtle doubts in the Dharma. Today, I pay homage to the most supreme Buddha, and make the highest offerings in accordance with the Dharma,'

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為欲莊嚴上菩提，　　教化眾生無上道。 　若觀諸色無有相，　　亦能斷離三種受； 　若無相貌及種性，　　是人能禮無上尊。 　若不貪著我我所，　　亦復修集於中道， 　觀一切法如虛空，　　是人能禮無上尊。 　若不貪著諸境界，　　亦能寂靜于內入， 　于諸法界不生著，　　是人能禮無上尊。 　若見如來真法身，　　能豎無上大法幢， 　見一切法如幻相，　　是人能禮無上尊。 　若見無施無受者，　　無作無受亦如是； 　若無正見及邪見，　　是人能禮無上尊。 　亦不定在菩提中，　　又不決定在生死， 　遠離一切諸煩惱，　　是人能禮于如來。 　若有至心修善法，　　凈身口意三業等， 　亦能調伏于諸根，　　是人能禮無上尊。 　若忍諸法無有我，　　不成菩提舍眾生， 　為菩提故持凈戒，　　是人能禮無上尊。 　若觀諸法猶如焰，　　眾生平等如虛空， 　凈心不作諸心想，　　是人能禮無上尊。 　為諸眾生受大苦，　　為菩提故修忍辱， 　觀一切法如水月，　　是人能禮于正覺。 　觀無眾生命士夫，　　亦為眾生修菩提， 　觀法念念滅盡相，　　是人能禮無上尊。 　受地獄苦心不退，　　勤加精進修集道， 　聞諸法空心不怖，　　是人能禮無上尊。 　

【現代漢語翻譯】 現代漢語譯本 爲了莊嚴至上的菩提（buddhi，覺悟），教化眾生達到無上的道。 如果觀察諸色（rupa，物質現象）而無執著于相，也能斷離三種感受（vedana，苦、樂、不苦不樂）； 如果對相貌和種性（jati，出身）都不執著，這個人就能禮敬無上的至尊。 如果不貪著于『我』和『我所』（atman and atmaniya，自我和屬於自我的事物），也能修習中道（madhyamika，不偏不倚的道路）， 觀察一切法（dharma，現象）如同虛空，這個人就能禮敬無上的至尊。 如果不貪著于各種境界（visaya，感官對像），也能使內在平靜， 對於諸法界（dharmadhatu，一切現象的界域）不產生執著，這個人就能禮敬無上的至尊。 如果見到如來（tathagata，佛）的真法身（dharmakaya，佛的真理之身），能豎立無上的大法幢（dharma-dhvaja，佛法的旗幟）， 見到一切法如同幻相，這個人就能禮敬無上的至尊。 如果見到沒有施者和受者，沒有作者和受者也是如此； 如果沒有正見（samyag-drsti，正確的見解）和邪見（mithya-drsti，錯誤的見解），這個人就能禮敬無上的至尊。 也不一定在菩提之中，也不一定在生死（samsara，輪迴）之中， 遠離一切煩惱（klesha，精神上的痛苦），這個人就能禮敬如來。 如果有至誠之心修習善法，清凈身、口、意三業（karma，行為）， 也能調伏諸根（indriya，感官），這個人就能禮敬無上的至尊。 如果忍受諸法無我（anatman，無自性），不因成就菩提而捨棄眾生， 爲了菩提的緣故持守凈戒（sila，道德規範），這個人就能禮敬無上的至尊。 如果觀察諸法如同火焰，眾生平等如同虛空， 凈心不作任何心想，這個人就能禮敬無上的至尊。 爲了眾生承受巨大的痛苦，爲了菩提的緣故修習忍辱（ksanti，忍耐）， 觀察一切法如同水中的月亮，這個人就能禮敬正覺（sambodhi，完全的覺悟）。 觀察沒有眾生、生命和士夫（purusa，靈魂），也爲了眾生修習菩提， 觀察法念念滅盡的相，這個人就能禮敬無上的至尊。 即使在地獄受苦也不退轉，勤加精進修習道， 聽到諸法空（sunyata，空性）也不恐懼，這個人就能禮敬無上的至尊。

【English Translation】 English version To adorn the supreme Bodhi (buddhi, enlightenment), to teach sentient beings the unsurpassed path. If one observes all forms (rupa, material phenomena) without attachment to their appearance, one can also sever the three kinds of feelings (vedana, pleasant, unpleasant, and neutral); If one is not attached to appearance and lineage (jati, birth), that person can pay homage to the supreme venerable one. If one is not greedy for 『I』 and 『mine』 (atman and atmaniya, self and what belongs to self), one can also cultivate the Middle Way (madhyamika, the path of non-extremes), Observing all dharmas (dharma, phenomena) as empty space, that person can pay homage to the supreme venerable one. If one is not greedy for all realms (visaya, sense objects), one can also find inner peace, Without attachment to all realms of phenomena (dharmadhatu, the realm of all phenomena), that person can pay homage to the supreme venerable one. If one sees the true Dharma body (dharmakaya, the body of truth) of the Tathagata (tathagata, the Buddha), one can raise the unsurpassed banner of the Dharma (dharma-dhvaja, the flag of the Dharma), Seeing all dharmas as illusions, that person can pay homage to the supreme venerable one. If one sees no giver and no receiver, no doer and no receiver is also the same; If there is no right view (samyag-drsti, correct understanding) and no wrong view (mithya-drsti, incorrect understanding), that person can pay homage to the supreme venerable one. Not necessarily in Bodhi, nor necessarily in samsara (samsara, cycle of rebirth), Away from all afflictions (klesha, mental sufferings), that person can pay homage to the Tathagata. If one has a sincere heart to cultivate good dharmas, purifying the three karmas (karma, actions) of body, speech, and mind, One can also subdue the senses (indriya, sense faculties), that person can pay homage to the supreme venerable one. If one endures all dharmas as without self (anatman, no-self), not abandoning sentient beings for the sake of achieving Bodhi, For the sake of Bodhi, upholding pure precepts (sila, moral conduct), that person can pay homage to the supreme venerable one. If one observes all dharmas as like flames, sentient beings are equal like empty space, With a pure mind, not creating any mental thoughts, that person can pay homage to the supreme venerable one. For the sake of sentient beings, enduring great suffering, for the sake of Bodhi, cultivating patience (ksanti, forbearance), Observing all dharmas as the moon in water, that person can pay homage to the perfect enlightenment (sambodhi, complete enlightenment). Observing no sentient beings, no life, and no purusa (purusa, soul), also cultivating Bodhi for the sake of sentient beings, Observing the characteristics of dharmas as ceasing in every moment, that person can pay homage to the supreme venerable one. Even suffering in hell, not retreating, diligently cultivating the path, Hearing that all dharmas are empty (sunyata, emptiness) without fear, that person can pay homage to the supreme venerable one.

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一切境界無掛礙，　　猶如空中動手者， 　亦觀三世相平等，　　是人能禮無上尊。 　若魔不能知其心，　　是人能得大神通， 　若說法字義無盡，　　是人能禮無上尊。 　若能遍聞諸佛音，　　聞已受持廣宣說， 　不見三寶差別相，　　是人能禮無上尊。 　如來具六波羅蜜，　　無有去來如虛空， 　了了知諸眾生界，　　是故我禮無上尊。 　如來成就大功德，　　終不生於似我慢， 　我今敬禮佛色像，　　是身世間不能作； 　佛光勝於一切光，　　其意殊妙亦最上， 　一切眾生不見頂，　　是故我禮一切勝。 　如來知諸眾生解，　　隨解而為演說法， 　能知煩惱之對治，　　是故我禮於世尊。」

爾時，海慧菩薩偈贊佛已從空而下，白佛言：「世尊！我今於此欲少咨問，唯愿如來哀愍聽許。」

佛言：「善哉，善哉！善男子！隨意致問，吾當為汝分別解說。」

海慧菩薩言：「世尊！我先聞有凈印三昧，若有菩薩住是三昧，即得阿耨多羅三藐三菩提。唯愿如來說是三昧，令諸菩薩普皆得聞，聞已皆當莊嚴修行，為阿耨多羅三藐三菩提故。」

佛言：「善男子！至心諦聽，吾今當說。善男子！如凈寶珠，匠者琢磨，價直無量人所珍重。善男子！菩薩初發菩提心已

【現代漢語翻譯】 現代漢語譯本 對於一切境界都沒有執著和障礙，就像在空中隨意揮動手一樣。 也能平等地看待過去、現在、未來三世的現象，這樣的人才能禮敬無上的至尊。 如果魔不能瞭解他的心意，這個人就能獲得大神通。 如果說法時，文字和意義無窮無盡，這樣的人才能禮敬無上的至尊。 如果能夠普遍聽聞諸佛的聲音，聽聞後接受並廣泛宣說， 不認為佛、法、僧三寶之間有差別，這樣的人才能禮敬無上的至尊。 如來具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），沒有來去，如同虛空一樣。 完全瞭解一切眾生的境界，因此我禮敬無上的至尊。 如來成就了偉大的功德，最終不會產生像我一樣的傲慢。 我現在恭敬禮拜佛的色身形象，這個身體是世間無法創造的； 佛的光芒勝過一切光芒，他的意念殊勝微妙也是最上的， 一切眾生都看不到佛的頭頂，因此我禮敬一切殊勝者。 如來了解一切眾生的理解能力，根據他們的理解而為他們演說佛法， 能夠知道煩惱的對治方法，因此我禮敬世尊。

這時，海慧菩薩（菩薩名，意為智慧如海）用偈頌讚嘆佛后，從空中下來，對佛說：『世尊！我現在想在這裡請教一些問題，希望如來慈悲允許。』

佛說：『好啊，好啊！善男子！你可以隨意提問，我將為你分別解釋。』

海慧菩薩說：『世尊！我之前聽說有凈印三昧（一種禪定境界），如果有菩薩安住于這種三昧，就能證得阿耨多羅三藐三菩提（無上正等正覺）。希望如來說說這種三昧，讓所有菩薩都能聽到，聽后都能莊嚴修行，爲了證得阿耨多羅三藐三菩提。』

佛說：『善男子！專心仔細聽，我現在就說。善男子！就像一顆純凈的寶珠，經過工匠的琢磨，價值無量，人們都非常珍視。善男子！菩薩初發菩提心（立志成佛的心）后，

【English Translation】 English version Being unattached and unhindered in all realms, like moving one's hands in the air. Also viewing the three periods of time (past, present, and future) as equal, such a person can pay homage to the unsurpassed honored one. If a demon cannot know his mind, this person can attain great supernatural powers. If, when teaching the Dharma, the words and meanings are inexhaustible, such a person can pay homage to the unsurpassed honored one. If one can universally hear the voices of all Buddhas, and having heard, receive and widely proclaim them, Not seeing any difference between the Three Jewels (Buddha, Dharma, Sangha), such a person can pay homage to the unsurpassed honored one. The Tathagata (Buddha) is endowed with the Six Paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom), without coming or going, like empty space. Completely understanding the realms of all sentient beings, therefore I pay homage to the unsurpassed honored one. The Tathagata has accomplished great merits, and will never give rise to arrogance like 'I'. I now respectfully bow to the physical form of the Buddha, this body that cannot be created by the world; The light of the Buddha surpasses all lights, his thoughts are extraordinary and supreme, All sentient beings cannot see the top of the Buddha's head, therefore I pay homage to the all-surpassing one. The Tathagata knows the understanding of all sentient beings, and teaches the Dharma according to their understanding, Able to know the antidotes to afflictions, therefore I pay homage to the World Honored One.

At that time, Bodhisattva Haihui (Bodhisattva's name, meaning 'Ocean of Wisdom'), having praised the Buddha with verses, descended from the sky and said to the Buddha: 'World Honored One! I now wish to ask some questions here, I hope the Tathagata will compassionately allow it.'

The Buddha said: 'Excellent, excellent! Good man! You may ask as you wish, and I will explain it to you separately.'

Bodhisattva Haihui said: 'World Honored One! I have previously heard of the Samadhi of Pure Seal (a state of meditative concentration), if a Bodhisattva dwells in this Samadhi, he will attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). I hope the Tathagata will speak about this Samadhi, so that all Bodhisattvas can hear it, and after hearing it, they can all diligently practice, for the sake of attaining Anuttara-samyak-sambodhi.'

The Buddha said: 'Good man! Listen attentively with a focused mind, I will now speak. Good man! Like a pure precious pearl, after being polished by a craftsman, its value is immeasurable and it is highly treasured by people. Good man! After a Bodhisattva first generates the Bodhi mind (the aspiration for Buddhahood),

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，修集善法多聞思惟，觀察法界凈于初心，初心既凈咸為諸佛菩薩敬念，即便獲得凈印三昧。

「善男子！凈寶珠者離九種寶。何等為九？一者、金性；二者、銀性；三者、琉璃性；四者、頗梨性；五者、馬瑙性；六者、蓮花性；七者、車𤦲性；八者、功德寶性；九者、珊瑚性，是名為九。離是九性名凈寶珠，其價無量，轉輪聖王之所受用，是珠光明餘光不及。

「善男子！菩薩摩訶薩發菩提心亦復如是，離九種性得凈印三昧。何等為九？一者、凡夫性；二者、信行性；三者、法行性；四者、八忍性；五者、須陀洹性；六者、斯陀含性；七者、阿那含性；八者、阿羅漢性；九者、辟支佛性。離是九性入佛種性得凈印三昧，以其凈故勝於一切聲聞緣覺，施於一切眾生光明。

「善男子！凈寶珠者耐磨穿押，是故此珠名無瑕玼。善男子！凈印三昧亦復如是。

「善男子！云何凈印三昧？修集三戒、具十善法，修行慈悲憐愍眾生，見他事業親往營理，愛念一切修舍意凈常念眾生，以四攝法攝取一切，專念六念調伏諸根，少欲知足不斷聖種，息諸斗訟壞於憍慢，恭敬供養諸師和上耆舊長宿，不輕於他，求法護法、遠離惡法，于佛法僧信心無壞。心常緣念一切善法，不讚己身常稱他德，知恩報恩，凈諸

【現代漢語翻譯】 現代漢語譯本：修習積累善法，廣聞深思，觀察法界，凈化最初的發心。最初的發心清凈后，就會受到諸佛菩薩的敬念，隨即獲得凈印三昧（一種禪定境界）。 「善男子！凈寶珠（一種比喻）是脫離九種屬性的寶珠。哪九種呢？第一是金的屬性；第二是銀的屬性；第三是琉璃的屬性；第四是頗梨（水晶）的屬性；第五是馬瑙（瑪瑙）的屬性；第六是蓮花的屬性；第七是車𤦲（硨磲）的屬性；第八是功德寶的屬性；第九是珊瑚的屬性，這稱為九種屬性。脫離這九種屬性的寶珠稱為凈寶珠，它的價值無法衡量，是轉輪聖王所享用的，這寶珠的光明是其他光芒無法比擬的。 「善男子！菩薩摩訶薩（偉大的菩薩）發菩提心（覺悟之心）也是如此，脫離九種屬性而獲得凈印三昧。哪九種呢？第一是凡夫的屬性；第二是信行（通過信仰修行）的屬性；第三是法行（通過佛法修行）的屬性；第四是八忍（八種忍辱）的屬性；第五是須陀洹（初果羅漢）的屬性；第六是斯陀含（二果羅漢）的屬性；第七是阿那含（三果羅漢）的屬性；第八是阿羅漢（四果羅漢）的屬性；第九是辟支佛（獨覺）的屬性。脫離這九種屬性，進入佛的種性，獲得凈印三昧，因為它的清凈，勝過一切聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人），並施予一切眾生光明。 「善男子！凈寶珠耐磨耐穿，因此這寶珠被稱為無瑕疵。善男子！凈印三昧也是如此。 「善男子！什麼是凈印三昧呢？修習三戒（戒律、禪定、智慧），具足十善法（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），修行慈悲憐憫眾生，看到他人做事親自前往幫助，愛念一切眾生，修習舍心，保持意念清凈，常常想著眾生，用四攝法（佈施、愛語、利行、同事）攝取一切眾生，專心念誦六念（唸佛、念法、念僧、念戒、念施、念天），調伏諸根（眼、耳、鼻、舌、身、意），少欲知足，不斷絕聖種（佛法傳承），停止一切爭鬥訴訟，破除驕慢，恭敬供養諸位師長和上座長老，不輕視他人，求法護法，遠離惡法，對於佛法僧三寶信心堅定不移。心中常常想著一切善法，不讚美自己，常常稱讚他人的功德，知恩報恩，凈化一切

【English Translation】 English version: Cultivating and accumulating good dharmas, widely listening and contemplating, observing the dharma realm, purifying the initial aspiration. Once the initial aspiration is purified, it will be respected by all Buddhas and Bodhisattvas, and then one will attain the Pure Seal Samadhi (a state of meditative concentration). 『Good man! A pure jewel (a metaphor) is a jewel that is free from nine kinds of properties. What are the nine? First, the property of gold; second, the property of silver; third, the property of lapis lazuli; fourth, the property of crystal; fifth, the property of agate; sixth, the property of lotus; seventh, the property of tridacna; eighth, the property of merit jewel; ninth, the property of coral. A jewel that is free from these nine properties is called a pure jewel, its value is immeasurable, it is used by the Wheel-Turning Sage King, and the light of this jewel is unmatched by any other light.』 『Good man! The Bodhisattva Mahasattva (great Bodhisattva) who generates the Bodhi mind (mind of enlightenment) is also like this, free from nine kinds of properties and attains the Pure Seal Samadhi. What are the nine? First, the property of an ordinary person; second, the property of faith-practice; third, the property of dharma-practice; fourth, the property of eight-fold forbearance; fifth, the property of Srotapanna (stream-enterer); sixth, the property of Sakadagamin (once-returner); seventh, the property of Anagamin (non-returner); eighth, the property of Arhat (worthy one); ninth, the property of Pratyekabuddha (solitary Buddha). Free from these nine properties, one enters the Buddha's lineage and attains the Pure Seal Samadhi. Because of its purity, it surpasses all Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment through observation of causes and conditions), and bestows light upon all sentient beings.』 『Good man! A pure jewel is resistant to wear and tear, therefore this jewel is called flawless. Good man! The Pure Seal Samadhi is also like this.』 『Good man! What is the Pure Seal Samadhi? Cultivating the three precepts (morality, concentration, wisdom), possessing the ten good dharmas (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not speaking frivolously, not being greedy, not being angry, not being ignorant), practicing loving-kindness and compassion for sentient beings, personally going to help when seeing others doing work, loving all sentient beings, practicing equanimity, keeping the mind pure, constantly thinking of sentient beings, using the four means of attraction (giving, kind speech, beneficial action, cooperation) to gather all sentient beings, focusing on the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, giving, and heavens), subduing the six senses (eyes, ears, nose, tongue, body, mind), having few desires and being content, not cutting off the holy lineage (transmission of the Dharma), stopping all disputes and lawsuits, breaking down arrogance, respectfully making offerings to all teachers and elders, not looking down on others, seeking the Dharma and protecting the Dharma, staying away from evil dharmas, having unwavering faith in the Buddha, Dharma, and Sangha. The mind constantly thinks of all good dharmas, not praising oneself, always praising the merits of others, knowing gratitude and repaying kindness, purifying all

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威儀，具于忍辱，求舍摩他，修陀羅尼，心等如風地水火空，常樂出家修集寂靜，持戒精進，親近善友凈于諸根。眼耳鼻舌身心無礙，觀于不凈為壞貪結，修集慈心為破怨親，觀十二緣為壞無明，遠離一切障礙之法，施法無吝具足成就六波羅蜜。不求余乘，內外清凈觀生死過，于菩提道心不悔退，教化眾生於大乘中。善男子！菩薩具足如是等法，凈不凈意，發阿耨多羅三藐三菩提心，是名寶珠。」

爾時，世尊即說頌曰：

「若有修集大慈心，　　具足成滿十善法， 　是人定見彌勒佛，　　故菩提心難思議。 　修集大悲為眾生，　　亦常教化于大乘， 　為除煩惱修舍心，　　故菩提心難思議。 　具足修集念智慧，　　及能調伏于自心， 　能修知足及少欲，　　是故菩提心最勝。 　遠離一切諸惡法，　　其心柔軟于眾生， 　增長一切諸善法，　　是故菩提心最勝。 　恭敬供養師和上，　　紹繼增長聖種性， 　遠離一切諸憍慢，　　是故菩提心最勝。 　其心質直不欺誑，　　常樂寂靜化眾生， 　除去憍慢不輕他，　　是故菩提心最勝。 　護持正法能聽說，　　化諸眾生離煩惱， 　至心專念無上乘，　　是故菩提心最勝。 　供養三寶信四諦，　　遠離諸惡修善法， 　不瞋不恚于眾生

【現代漢語翻譯】 現代漢語譯本：'威儀'（行為舉止）要符合'忍辱'（忍耐屈辱），尋求'舍摩他'（止息，禪定），修習'陀羅尼'（總持，咒語），心要像風、地、水、火、空一樣平等無礙，常常樂於出家修行，積聚寂靜，持守戒律，精進修行，親近善友，清凈六根。眼、耳、鼻、舌、身、心沒有障礙，觀察不凈以破除貪慾的束縛，修習慈心以破除怨恨和親愛的執著，觀察十二因緣以破除無明，遠離一切障礙佛法的行為，佈施佛法不吝嗇，圓滿成就六波羅蜜。不追求其他乘法，內外清凈，觀察生死的過患，對於菩提道心不後悔退縮，教化眾生進入大乘佛法。善男子！菩薩圓滿具足這些法，清凈不清凈的意念，發起'阿耨多羅三藐三菩提'（無上正等正覺）心，這叫做寶珠。 那時，世尊就說了偈頌： 『如果有人修習大慈心，圓滿成就十善法，這個人必定會見到彌勒佛，所以菩提心難以思議。 修習大悲心爲了眾生，也常常教化眾生進入大乘，爲了去除煩惱修習舍心，所以菩提心難以思議。 圓滿修習念和智慧，並且能夠調伏自己的心，能夠修習知足和少欲，所以菩提心最殊勝。 遠離一切諸惡法，心對眾生柔軟，增長一切諸善法，所以菩提心最殊勝。 恭敬供養師父和尚，繼承增長聖人的種性，遠離一切諸憍慢，所以菩提心最殊勝。 心正直不欺騙，常常樂於寂靜教化眾生，除去憍慢不輕視他人，所以菩提心最殊勝。 護持正法能夠聽聞，教化眾生遠離煩惱，至心專念無上乘，所以菩提心最殊勝。 供養三寶，相信四諦，遠離諸惡修習善法，不嗔恨不惱怒眾生』

【English Translation】 English version: 'Dignified conduct' should be in accordance with 'patience' (enduring humiliation), seek 'shamatha' (calm abiding, meditation), practice 'dharani' (mantras, retention), the mind should be equal and unobstructed like wind, earth, water, fire, and space, always be happy to leave home for practice, accumulate tranquility, uphold precepts, practice diligently, be close to good friends, and purify the six senses. The eyes, ears, nose, tongue, body, and mind should be without hindrance, contemplate impurity to break the bonds of greed, cultivate loving-kindness to break the attachments of hatred and affection, contemplate the twelve links of dependent origination to break ignorance, stay away from all actions that hinder the Dharma, give the Dharma without stinginess, and perfectly accomplish the six paramitas. Do not seek other vehicles, be pure inside and out, observe the faults of birth and death, and do not regret or retreat from the path of Bodhi, teach sentient beings to enter the Mahayana Dharma. Good man! A Bodhisattva who fully possesses these dharmas, purifies impure thoughts, and generates the mind of 'Anuttara-samyak-sambodhi' (unexcelled complete enlightenment), is called a jewel. At that time, the World Honored One spoke the following verses: 'If someone cultivates great loving-kindness, and perfectly accomplishes the ten good deeds, that person will surely see Maitreya Buddha, therefore the Bodhi mind is inconceivable. Cultivating great compassion for sentient beings, and also often teaching sentient beings to enter the Mahayana, cultivating equanimity to remove afflictions, therefore the Bodhi mind is inconceivable. Perfectly cultivating mindfulness and wisdom, and being able to tame one's own mind, being able to cultivate contentment and few desires, therefore the Bodhi mind is most supreme. Staying away from all evil dharmas, the mind is gentle towards sentient beings, increasing all good dharmas, therefore the Bodhi mind is most supreme. Respectfully making offerings to the teacher and the monk, inheriting and increasing the lineage of the saints, staying away from all arrogance, therefore the Bodhi mind is most supreme. The mind is upright and does not deceive, always happy to be in tranquility and teach sentient beings, removing arrogance and not looking down on others, therefore the Bodhi mind is most supreme. Protecting the true Dharma and being able to hear it, teaching sentient beings to be free from afflictions, wholeheartedly focusing on the unsurpassed vehicle, therefore the Bodhi mind is most supreme. Making offerings to the Three Jewels, believing in the Four Noble Truths, staying away from all evil and cultivating good dharmas, not being angry or resentful towards sentient beings.'

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，　　是故菩提心最勝。 　客煩惱起生慚愧，　　即向十方佛懺悔， 　修集善法調諸根，　　是故菩提心最勝。 　凈身口意知業果，　　知恩念恩知酬報， 　信十二緣凈威儀，　　是故菩提心最勝。 　具舍摩陀修智慧，　　具足持戒樂菩提， 　受大苦惱心不動，　　是故菩提心最勝。 　其心平等如四大，　　視諸眾生如虛空， 　常樂出家修菩提，　　是故菩提心最勝。 　貪樂寂靜凈身心，　　修行法行觀四諦， 　實語法語真義語，　　是故菩提心最勝。 　有所說法而安住，　　勤修精進壞魔業， 　于所修法無懈怠，　　是故菩提心最勝。 　親近善友佛菩提，　　能度眾生生死海， 　能凈一切六境界，　　是故菩提心最勝。 　遠離障礙除五蓋，　　諸根清凈無憍慢， 　貪慾瞋恚癡對治，　　是故菩提心最勝。 　觀善思惟具念心，　　修助菩提得神通， 　不畏生死樂涅槃，　　是故菩提心最勝。 　凡所說法不為食，　　于諸法中心無吝， 　修行善法不求報，　　是故菩提心最勝。 　不以余乘攝眾生，　　所說眾樂而受持， 　其心無量無有邊，　　是故菩提心最勝。 　內外清凈無過咎，　　不畏生死修菩提， 　修菩提時心不悔，　　是故菩提心最勝。 　知眾生界凈國土

【現代漢語翻譯】 現代漢語譯本 因此，菩提心（bodhicitta，覺悟之心）是最殊勝的。 當煩惱升起時，生起慚愧之心，立即向十方諸佛懺悔，修習善法調伏諸根（indriya，指眼、耳、鼻、舌、身、意六種感官），因此，菩提心是最殊勝的。 清凈身、口、意，瞭解業報的因果，知恩、念恩、知報恩，相信十二因緣（pratītyasamutpāda，佛教關於生命和輪迴的理論），行為舉止莊嚴，因此，菩提心是最殊勝的。 具備止（śamatha，平靜心）和觀（vipaśyanā，智慧）的修行，具足持戒，樂於菩提，即使遭受巨大苦惱，內心也不動搖，因此，菩提心是最殊勝的。 內心平等如四大（mahābhūta，地、水、火、風），視一切眾生如虛空，常常樂於出家修行菩提，因此，菩提心是最殊勝的。 貪求寂靜，清凈身心，修行正法，觀察四聖諦（catvāri āryasatyāni，苦、集、滅、道），說真實語、法語、真義語，因此，菩提心是最殊勝的。 有所說法時，安住於法，勤修精進，摧毀魔業，對於所修之法不懈怠，因此，菩提心是最殊勝的。 親近善友，追求佛菩提，能夠度脫眾生生死苦海，能夠清凈一切六境（ṣaḍviṣaya，色、聲、香、味、觸、法），因此，菩提心是最殊勝的。 遠離障礙，去除五蓋（pañca nīvaraṇāni，貪慾、嗔恚、昏沉睡眠、掉舉惡作、疑），諸根清凈，沒有驕慢，對治貪慾、嗔恚、愚癡，因此，菩提心是最殊勝的。 觀察善法，深入思維，具備正念之心，修習助菩提之法，獲得神通，不畏懼生死，樂於涅槃（nirvāṇa，解脫），因此，菩提心是最殊勝的。 凡有所說法，不為求食，對於諸法，心中沒有吝嗇，修行善法不求回報，因此，菩提心是最殊勝的。 不以其他乘（yāna，佛教的修行方法）攝受眾生，所說之法，眾生樂於接受並奉行，其心無量無邊，因此，菩提心是最殊勝的。 內外清凈，沒有過失，不畏懼生死，修行菩提，在修行菩提時，內心不後悔，因此，菩提心是最殊勝的。 瞭解眾生界，清凈國土

【English Translation】 English version Therefore, the bodhicitta (the mind of enlightenment) is the most supreme. When afflictions arise, generate a sense of shame, immediately confess to the Buddhas of the ten directions, cultivate virtuous practices to subdue the senses (indriya, referring to the six senses: eyes, ears, nose, tongue, body, and mind), therefore, the bodhicitta is the most supreme. Purify body, speech, and mind, understand the cause and effect of karma, be grateful, mindful of gratitude, and know how to repay kindness, believe in the twelve links of dependent origination (pratītyasamutpāda, the Buddhist theory of life and reincarnation), and have dignified conduct, therefore, the bodhicitta is the most supreme. Possess the practice of calm abiding (śamatha, tranquility of mind) and insight (vipaśyanā, wisdom), fully uphold the precepts, rejoice in bodhi, and even when experiencing great suffering, the mind does not waver, therefore, the bodhicitta is the most supreme. The mind is equal like the four great elements (mahābhūta, earth, water, fire, and wind), view all sentient beings as empty space, and always rejoice in leaving home to cultivate bodhi, therefore, the bodhicitta is the most supreme. Crave solitude, purify body and mind, practice the Dharma, contemplate the Four Noble Truths (catvāri āryasatyāni, suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering), speak truthfully, speak the Dharma, and speak with true meaning, therefore, the bodhicitta is the most supreme. When speaking the Dharma, abide in the Dharma, diligently cultivate effort, destroy the works of Mara, and do not slacken in the practice of the Dharma, therefore, the bodhicitta is the most supreme. Be close to virtuous friends, seek the bodhi of the Buddha, be able to ferry sentient beings across the sea of birth and death, be able to purify all six sense objects (ṣaḍviṣaya, form, sound, smell, taste, touch, and mental objects), therefore, the bodhicitta is the most supreme. Stay away from obstacles, remove the five hindrances (pañca nīvaraṇāni, sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt), the senses are pure, without arrogance, counteract desire, hatred, and ignorance, therefore, the bodhicitta is the most supreme. Observe virtuous practices, contemplate deeply, possess a mind of mindfulness, cultivate the practices that aid bodhi, attain supernatural powers, not fear birth and death, and rejoice in nirvana (nirvāṇa, liberation), therefore, the bodhicitta is the most supreme. Whenever speaking the Dharma, it is not for the sake of food, and in regards to all dharmas, there is no stinginess in the mind, cultivate virtuous practices without seeking reward, therefore, the bodhicitta is the most supreme. Do not gather sentient beings with other vehicles (yāna, Buddhist paths of practice), the Dharma that is spoken, sentient beings are happy to accept and practice, the mind is immeasurable and boundless, therefore, the bodhicitta is the most supreme. Inside and outside are pure, without fault, not afraid of birth and death, cultivate bodhi, and when cultivating bodhi, the mind does not regret, therefore, the bodhicitta is the most supreme. Understand the realm of sentient beings, purify the land

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，　　莊嚴菩提不自為， 　迷惑眾生示正道，　　是故菩提心最勝。 　善知法界真實性，　　無分別智不可說， 　能破眾生怖畏想，　　是故菩提心最勝。 　若能具足如是法，　　是能淨髮菩提心， 　不為世法之所污，　　煩惱魔業亦復然； 　若有能發菩提心，　　是則能勝一切乘， 　能凈一切眾生心，　　亦能演說無上道。

「善男子！云何名為菩提之心押而不壞？押者名為大悲，緣於一切眾生，紹三寶種不令斷絕，為佛法故莊嚴善根，三十二相、八十種好，嚴凈世界，為護正法不惜身命。

「善男子！若為諸惡眾生打觸惱亂嬈害，悉當忍之，亦應不捨一切眾生，心不生悔不愁不惱，為調眾生勤加精進。若遇罵辱瞋恚打擲，默然受之終不加報，應作是念：『夫大乘者與世共諍。』何以故？一切眾生順生死流，大乘之法逆生死流；一切眾生各各諍訟，大乘之法破壞斗諍；一切眾生瞋恚熾盛，大乘之法除滅瞋心；一切眾生各各虛誑，大乘之法質直無虛。十方世界若有眾生，以諸刀杖隨逐菩薩，而作是言：『誰有發此菩提心者，我當假假支解其身如胡麻許。』菩薩聞此終不退轉菩提之心，亦不放舍慈悲喜捨、惠施、持戒、忍辱、精進、禪定、智慧。何以故？菩薩思惟：『我于無量無邊世中，受

【現代漢語翻譯】 現代漢語譯本 莊嚴的菩提心不是爲了自己而存在， 它引導迷惑的眾生走向正道， 因此，菩提心是最殊勝的。 它善於了解法界的真實本性， 其無分別的智慧無法用言語表達， 它能破除眾生的恐懼和妄想， 因此，菩提心是最殊勝的。 如果能夠具備這樣的品質， 就能清凈地發起菩提心， 不被世俗的法則所污染， 煩惱和魔業也無法侵擾； 如果有人能夠發起菩提心， 就能超越一切乘（教法）， 能夠凈化一切眾生的心， 也能宣說無上的真理。

『善男子！』，什麼叫做菩提之心堅固不壞？堅固不壞的意思是具有大悲心，它緣於一切眾生，延續三寶的種子不讓其斷絕，爲了佛法而莊嚴善根，成就三十二相、八十種好，莊嚴清凈世界，爲了守護正法而不惜生命。

『善男子！』，如果被各種惡劣的眾生打罵、觸碰、惱亂、侵擾，都應當忍受，也不應該捨棄一切眾生，心中不生後悔、不憂愁、不煩惱，爲了調伏眾生而勤奮精進。如果遇到辱罵、嗔恨、毆打，應當默默承受，最終不加以報復，應當這樣想：『修習大乘的人是與世俗相違背的。』為什麼呢？因為一切眾生都順著生死的河流漂流，而大乘的教法是逆著生死河流而行；一切眾生都各自爭鬥，而大乘的教法是破壞爭鬥；一切眾生嗔恨心熾盛，而大乘的教法是消除嗔恨心；一切眾生都虛妄不實，而大乘的教法是真實不虛。十方世界如果有眾生，拿著各種刀杖追逐菩薩，並且這樣說：『誰發起了菩提心，我就要將他的身體像胡麻一樣支解。』菩薩聽到這些話，最終也不會退轉菩提之心，也不會放棄慈悲喜捨、佈施、持戒、忍辱、精進、禪定、智慧。為什麼呢？菩薩會這樣思考：『我在無量無邊的世界中，已經受過

【English Translation】 English version The majestic Bodhi (enlightenment) is not for oneself, It guides confused beings to the right path, Therefore, the Bodhi mind is the most supreme. It is skilled in understanding the true nature of the Dharma realm, Its non-discriminating wisdom is beyond words, It can break through the fear and delusions of beings, Therefore, the Bodhi mind is the most supreme. If one can possess such qualities, One can purely generate the Bodhi mind, Not being defiled by worldly laws, Nor can afflictions and demonic deeds disturb it; If someone can generate the Bodhi mind, Then they can surpass all vehicles (teachings), Can purify the minds of all beings, And can also expound the unsurpassed truth.

'Good man!', what is called the Bodhi mind that is firm and unbreakable? Unbreakable means having great compassion, which is directed towards all beings, continuing the lineage of the Three Jewels (Buddha, Dharma, Sangha) without letting it be cut off, for the sake of the Buddha's teachings, adorning good roots, achieving the thirty-two marks and eighty minor marks, adorning and purifying the world, and not hesitating to give up one's life to protect the true Dharma.

'Good man!', if one is beaten, touched, disturbed, or harmed by various evil beings, one should endure it, and should not abandon all beings, not giving rise to regret, worry, or vexation in one's heart, and diligently strive to tame beings. If one encounters insults, hatred, or beatings, one should silently endure it, and ultimately not retaliate, one should think: 'Those who practice the Mahayana (Great Vehicle) are in conflict with the world.' Why? Because all beings flow along the river of birth and death, while the Mahayana teachings go against the flow of birth and death; all beings are in conflict with each other, while the Mahayana teachings break down conflict; all beings have intense hatred, while the Mahayana teachings eliminate hatred; all beings are false and unreal, while the Mahayana teachings are true and real. If there are beings in the ten directions who chase after Bodhisattvas with various knives and weapons, and say: 'Whoever has generated the Bodhi mind, I will dismember their body like sesame seeds.' Upon hearing these words, the Bodhisattva will ultimately not retreat from the Bodhi mind, nor will they abandon loving-kindness, compassion, joy, equanimity, generosity, morality, patience, diligence, meditation, and wisdom. Why? The Bodhisattva will think: 'In countless worlds, I have already endured

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大地獄、畜生、餓鬼、人、天等身，受行惡法，不能自利及利他人。若我或於無量世中，為彼惡人刀杖隨逐節節支解，我終不捨于菩提心及諸眾生。何以故？若我不能忍受如是世中苦者，何能堪忍地獄諸苦？行善法時，多有惡法來作障礙，我若不忍，云何能作種種善法？一切眾生施我惡事，我要當以善法施之；眾生施我刀杖罵辱，我以無上大忍施之。』菩薩摩訶薩若能如是思惟觀者，當知不久得阿耨多羅三藐三菩提，如是觀已能忍三押，謂身口意。

「云何押身？若菩薩身被支解時，爾時依法將順惡人，具足六波羅蜜。云何菩薩身被支解而得具足六波羅蜜？菩薩若被支解身體不惜身命，爾時具足檀波羅蜜；于彼惡人修集慈心，爾時具足尸波羅蜜；不瞋不罵不以惡事還往加之，爾時具足忍波羅蜜；為諸眾生勤行精進，終不捨離菩提之心，爾時具足精進波羅蜜；若他瞋打其心不動，不失正念其意清凈；爾時具足禪波羅蜜；觀身無常苦空無我，猶如草木瓦石等類，爾時具足般若波羅蜜。具足如是六波羅蜜已，押而不壞，是名押身。

「云何押口？忍於一切惡言罵辱若實不實，但責己身煩惱諸結，終不怨他，為諸眾生修集慈悲。菩薩摩訶薩修集如是忍惡罵時，即得具足忍波羅蜜。菩薩摩訶薩遇罵辱時，即作是念：

【現代漢語翻譯】 現代漢語譯本 地獄、畜生、餓鬼、人、天等眾生，他們的身體受著惡法的驅使，不能使自己受益，也不能使他人受益。如果我在無量世中，被那些惡人刀杖追逐，身體被節節肢解，我最終也不會捨棄菩提心以及對一切眾生的慈悲。為什麼呢？如果我不能忍受世間的這些痛苦，又怎麼能忍受地獄的種種苦難呢？當修行善法的時候，常常會有惡法來阻礙，如果我不能忍受，又怎麼能成就種種善法呢？一切眾生對我施加惡行，我應當用善法回報他們；眾生用刀杖、謾罵侮辱我，我應當用無上的大忍來回報他們。』菩薩摩訶薩如果能夠這樣思維觀察，應當知道不久就能證得阿耨多羅三藐三菩提（無上正等正覺），這樣觀察之後就能忍受身、口、意三方面的壓迫，稱為三押。 『什麼是押身呢？如果菩薩的身體被肢解的時候，這時應當依法順應那些惡人，具足六波羅蜜（六種到達彼岸的方法）。為什麼說菩薩身體被肢解時能夠具足六波羅蜜呢？菩薩如果身體被肢解，不吝惜自己的生命，這時就具足了檀波羅蜜（佈施）；對那些惡人修集慈悲心，這時就具足了尸波羅蜜（持戒）；不嗔恨、不謾罵、不以惡行報復，這時就具足了忍波羅蜜（忍辱）；爲了眾生勤奮精進，最終不捨離菩提之心，這時就具足了精進波羅蜜（精進）；如果他人嗔恨毆打，內心不動搖，不失去正念，保持意念清凈，這時就具足了禪波羅蜜（禪定）；觀察身體無常、苦、空、無我，如同草木瓦石等物，這時就具足了般若波羅蜜（智慧）。具足這六波羅蜜之後，壓迫也不能使之壞滅，這就叫做押身。 『什麼是押口呢？忍受一切惡言謾罵侮辱，無論是真實的還是虛假的，都只責備自己內心的煩惱和結縛，最終不怨恨他人，為一切眾生修集慈悲。菩薩摩訶薩修集這樣的忍受惡罵時，就能夠具足忍波羅蜜。菩薩摩訶薩遇到謾罵侮辱時，應當這樣想：

【English Translation】 English version Beings in hell, as animals, hungry ghosts, humans, and gods, their bodies are driven by evil practices, unable to benefit themselves or others. If, in countless lifetimes, I were to be pursued by those evil people with swords and sticks, my body dismembered piece by piece, I would ultimately not abandon the Bodhi mind and compassion for all beings. Why? If I cannot endure the sufferings of this world, how can I endure the various sufferings of hell? When practicing good deeds, there are often evil deeds that come to obstruct, and if I cannot endure, how can I accomplish various good deeds? If all beings inflict evil upon me, I should repay them with good deeds; if beings inflict swords, sticks, and insults upon me, I should repay them with supreme great patience.』 If a Bodhisattva Mahasattva can contemplate in this way, it should be known that they will soon attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Having contemplated in this way, they can endure the three oppressions, namely, of body, speech, and mind, which are called the three 'pressures'. 『What is the 'pressure' on the body? If a Bodhisattva's body is being dismembered, at that time, they should follow the Dharma and comply with those evil people, fully possessing the Six Paramitas (six perfections). Why is it said that a Bodhisattva can fully possess the Six Paramitas when their body is being dismembered? If a Bodhisattva's body is being dismembered, they do not begrudge their life, at that time, they possess Dana Paramita (generosity); they cultivate compassion towards those evil people, at that time, they possess Sila Paramita (morality); they do not become angry, do not curse, and do not retaliate with evil deeds, at that time, they possess Ksanti Paramita (patience); they diligently strive for the sake of all beings, ultimately not abandoning the Bodhi mind, at that time, they possess Virya Paramita (effort); if others are angry and strike them, their mind does not waver, they do not lose right mindfulness, and their mind remains pure, at that time, they possess Dhyana Paramita (meditation); they observe the body as impermanent, suffering, empty, and without self, like grass, wood, tiles, and stones, at that time, they possess Prajna Paramita (wisdom). Having fully possessed these Six Paramitas, the pressure cannot destroy them, this is called the 'pressure' on the body. 『What is the 'pressure' on speech? Enduring all evil words, curses, and insults, whether true or false, one should only blame one's own inner afflictions and fetters, ultimately not resenting others, and cultivating compassion for all beings. When a Bodhisattva Mahasattva cultivates such endurance of evil curses, they can fully possess Ksanti Paramita. When a Bodhisattva Mahasattva encounters curses and insults, they should think thus:

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『是人往世慳貪因緣，親近惡友得是噁心，我破慳貪修集惠施親近善友，是故我能捨是瞋恚。』爾時具足檀波羅蜜。菩薩摩訶薩遇罵辱時，作是念言：『是人破戒不信業果，是故罵我，我受持戒信于業報，是故修忍念于菩提，護持正法將順眾生。』爾時具足尸波羅蜜。菩薩摩訶薩遇罵辱時，作是思惟：『是人懈怠不修善法，是故罵我，我勤精進修集善法舍離瞋心，于善法所心無厭足，我今要當設大方便，先令是人坐菩提樹，然後我當取菩提果。』爾時具足精進波羅蜜。菩薩摩訶薩遇罵辱時，復作是念：『是人失念狂亂放逸煩惱所污，我今破壞一切煩惱，為如是等諸惡眾生髮菩提心。若諸眾生悉清凈者，我復何緣發菩提心？是故專心緣念菩提心不匆務。』爾時具足禪波羅蜜。菩薩摩訶薩遇罵辱時，復作是念：『是人著我我所眾生壽命士夫，我依法界，法界之中誰罵誰受，我亦不見一法是罵及以罵者。』爾時具足般若波羅蜜。若能至心受持修行五波羅蜜，爾時具足忍波羅蜜，是名押口。

「云何押心？不畏魔眾退菩提心，不畏一切眾邪異見退菩提心，不畏地獄、餓鬼、畜生種種諸苦退菩提心。若見佛像來作是言：『汝亦不能發菩提心，菩提之道甚為難得，不如早修聲聞乘法，速證涅槃受大安樂。』菩薩爾時聞是語已

【現代漢語翻譯】 現代漢語譯本：'這個人往昔因為慳吝貪婪的因緣，親近惡友而生起這種噁心。我破除慳吝貪婪，修習佈施，親近善友，所以能夠捨棄這種嗔恚。'這時，他圓滿了佈施波羅蜜（Dāna pāramitā，佈施的完美）。菩薩摩訶薩遇到辱罵時，會這樣想：'這個人破戒，不相信業報，所以辱罵我。我受持戒律，相信業報，所以修習忍辱，憶念菩提，護持正法，順應眾生。'這時，他圓滿了持戒波羅蜜（Śīla pāramitā，持戒的完美）。菩薩摩訶薩遇到辱罵時，會這樣思惟：'這個人懈怠，不修習善法，所以辱罵我。我勤奮精進，修習善法，舍離嗔心，對於善法心無厭足。我現在應當設定大的方便，先讓這個人坐在菩提樹下，然後我再取得菩提果。'這時，他圓滿了精進波羅蜜（Vīrya pāramitā，精進的完美）。菩薩摩訶薩遇到辱罵時，又會這樣想：'這個人失念，狂亂放逸，被煩惱所污染。我現在要破壞一切煩惱，為像這樣惡劣的眾生髮菩提心。如果所有眾生都清凈了，我還有什麼理由要發菩提心呢？所以要專心緣念菩提心，不匆忙。'這時，他圓滿了禪定波羅蜜（Dhyāna pāramitā，禪定的完美）。菩薩摩訶薩遇到辱罵時，又會這樣想：'這個人執著於我、我所、眾生、壽命、士夫（五蘊的虛妄概念）。我依據法界，在法界之中，誰罵誰受呢？我也看不到有一個法是罵，以及罵者。'這時，他圓滿了般若波羅蜜（Prajñā pāramitā，智慧的完美）。如果能夠至誠受持修行五波羅蜜，這時就圓滿了忍辱波羅蜜（Kṣānti pāramitā，忍辱的完美），這叫做押口。 「什麼是押心？不畏懼魔眾而退失菩提心，不畏懼一切邪見異端而退失菩提心，不畏懼地獄、餓鬼、畜生種種痛苦而退失菩提心。如果見到佛像來對他說：『你也不能發起菩提心，菩提之道非常難以獲得，不如早點修習聲聞乘法，迅速證得涅槃，享受大安樂。』菩薩這時聽到這些話后

【English Translation】 English version: 'This person, due to past causes of stinginess and greed, and associating with bad friends, developed this evil mind. I break free from stinginess and greed, cultivate generosity, and associate with good friends, therefore I am able to abandon this anger.' At this time, he has perfected the Dāna pāramitā (perfection of generosity). When a Bodhisattva Mahāsattva encounters abuse, he thinks: 'This person breaks precepts and does not believe in karmic consequences, therefore he abuses me. I uphold precepts and believe in karmic retribution, therefore I cultivate patience, remember Bodhi, protect the Dharma, and accord with sentient beings.' At this time, he has perfected the Śīla pāramitā (perfection of morality). When a Bodhisattva Mahāsattva encounters abuse, he thinks: 'This person is lazy and does not cultivate good deeds, therefore he abuses me. I diligently cultivate good deeds, abandon anger, and have no satiety for good deeds. Now I must establish great skillful means, first allowing this person to sit under the Bodhi tree, and then I will attain the Bodhi fruit.' At this time, he has perfected the Vīrya pāramitā (perfection of vigor). When a Bodhisattva Mahāsattva encounters abuse, he thinks: 'This person has lost mindfulness, is confused and unrestrained, and is defiled by afflictions. Now I will destroy all afflictions and generate the Bodhi mind for such evil beings. If all beings were pure, why would I need to generate the Bodhi mind? Therefore, I will focus on the Bodhi mind and not be hasty.' At this time, he has perfected the Dhyāna pāramitā (perfection of meditation). When a Bodhisattva Mahāsattva encounters abuse, he thinks: 'This person is attached to self, what belongs to self, sentient beings, life, and person (the illusory concepts of the five aggregates). I rely on the Dharmadhātu (the realm of reality), within the Dharmadhātu, who abuses and who receives? I also do not see a single dharma that is abuse or an abuser.' At this time, he has perfected the Prajñā pāramitā (perfection of wisdom). If one can sincerely uphold and practice the five pāramitās, then at that time, one has perfected the Kṣānti pāramitā (perfection of patience), this is called 'sealing the mouth'. 「What is 'sealing the mind'? Not fearing the demon hordes and abandoning the Bodhi mind, not fearing all heretical views and abandoning the Bodhi mind, not fearing the various sufferings of hell, hungry ghosts, and animals and abandoning the Bodhi mind. If one sees a Buddha image and it says: 'You also cannot generate the Bodhi mind, the path of Bodhi is very difficult to attain, it is better to quickly cultivate the Śrāvakayāna (path of the hearers), quickly attain Nirvana, and enjoy great bliss.' When the Bodhisattva hears these words

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，即自思惟菩提之道難之與易：『我終不退，定當得到菩提樹下坐金剛床。我昔己請一切眾生，許當以法而惠施之。我今未與，云何欺誑？我當隨順一切佛心。』堪忍如是押心之事，不誑諸佛人天大眾及以已身，是名押心。」

爾時，世尊即說頌曰：

「向菩提道心不壞，　　大慈大悲亦復然， 　又不斷絕三寶種，　　無量莊嚴為菩提。 　為佛十力四無畏，　　三十二相八十好， 　無量世中舍財施，　　亦受種種大苦惱， 　為得三寶諸功德，　　受持正法而廣說， 　為度眾生生死海，　　是故堪受種種苦。 　十方世界惡眾生，　　執持刀杖逼我身， 　心終不動失菩提，　　憐愍一切眾生故， 　無量劫中受苦惱，　　不能自利及利他， 　今我此忍大利益，　　亦能得佛無量德。 　為佛功德碎其身，　　猶如胡麻心不悔， 　心亦不退無上道，　　多受諸苦為菩提。 　行住坐臥念菩提，　　其心寂靜離煩惱； 　若欲起瞋于眾生，　　先當怨己及煩惱。 　三惡道中受諸苦，　　為諸眾生得佛道， 　不求人天上快樂，　　甘樂為眾受諸苦。 　若於人中所受苦，　　不及地獄百千一， 　雖受三惡無量苦，　　亦不退失菩提心。 　觀身無常及無我，　　四大之性如四蛇， 　至心放舍

【現代漢語翻譯】 現代漢語譯本 即自己思考菩提之道是難還是易：『我最終不會退縮，必定會在菩提樹下坐上金剛座。我過去已經請一切眾生，承諾會用佛法來施予他們。我現在還沒有給予，怎麼能欺騙他們呢？我應當順應一切佛的心意。』能夠忍受這樣堅定自己心意的事情，不欺騙諸佛、人天大眾以及自己，這叫做堅定心意。」， 當時，世尊就說了偈語： 『嚮往菩提道的心不壞，大慈大悲也是如此， 又不中斷三寶（佛、法、僧）的種子，以無量的莊嚴來成就菩提。 爲了佛的十力（如來十種智慧力）、四無畏（佛的四種無所畏懼的自信），三十二相（佛的三十二種殊勝的身體特徵）、八十種好（佛的八十種細微的身體特徵）， 在無量世中捨棄財物佈施，也承受種種巨大的苦惱， 爲了得到三寶的各種功德，受持正法並廣泛宣說， 爲了度脫眾生脫離生死苦海，所以能夠承受種種苦難。 十方世界邪惡的眾生，拿著刀杖逼迫我的身體， 我的心最終也不會動搖而失去菩提心，因為憐憫一切眾生， 在無量劫中承受苦惱，不能夠自己利益自己和利益他人， 現在我這種忍耐有大利益，也能夠得到佛的無量功德。 爲了佛的功德粉碎自己的身體，就像碾碎胡麻一樣心不後悔， 心也不會退轉無上道，多受各種苦難是爲了菩提。 行住坐臥都想著菩提，內心寂靜遠離煩惱； 如果想要對眾生生起嗔恨，應當先怨恨自己和煩惱。 在三惡道（地獄、餓鬼、畜生）中承受各種苦難，爲了讓眾生得到佛道， 不求人天上的快樂，甘願為眾生承受各種苦難。 如果在人間所受的苦，比不上地獄的百分之一千分之一， 即使承受三惡道無量的苦難，也不會退失菩提心。 觀察身體是無常的並且沒有自我，四大（地、水、火、風）的性質就像四條蛇， 真心放下。

【English Translation】 English version That is, to contemplate whether the path to Bodhi (enlightenment) is difficult or easy: 『I will never retreat, and I will surely attain the Vajra seat under the Bodhi tree. In the past, I have already invited all sentient beings, promising to bestow the Dharma (Buddhist teachings) upon them. Now that I have not yet given it, how can I deceive them? I should follow the minds of all Buddhas.』 Being able to endure such a matter of firming one's mind, not deceiving the Buddhas, the masses of humans and devas (gods), and oneself, this is called firming one's mind.」 At that time, the World Honored One spoke the following verses: 『The mind that aspires to the path of Bodhi does not break, and great compassion and great mercy are also like this, And the seeds of the Three Jewels (Buddha, Dharma, Sangha) are not cut off, with immeasurable adornments to achieve Bodhi. For the sake of the Ten Powers of the Buddha (ten kinds of wisdom of the Tathagata), the Four Fearlessnesses (four kinds of fearless confidence of the Buddha), the Thirty-two Marks (thirty-two special physical characteristics of the Buddha), and the Eighty Minor Marks (eighty subtle physical characteristics of the Buddha), In immeasurable lifetimes, giving up wealth in charity, and also enduring all kinds of great suffering, In order to obtain the various merits of the Three Jewels, upholding the Right Dharma and widely proclaiming it, In order to deliver sentient beings from the sea of birth and death, therefore, one can endure all kinds of suffering. The evil sentient beings of the ten directions, holding swords and staffs, force my body, My mind will never waver and lose the Bodhi mind, because of compassion for all sentient beings, In immeasurable kalpas (eons), enduring suffering, unable to benefit oneself and others, Now my endurance has great benefit, and I can also obtain the immeasurable merits of the Buddha. For the merits of the Buddha, crushing my body, like crushing sesame seeds, my heart does not regret, The mind will not retreat from the unsurpassed path, enduring much suffering for Bodhi. Walking, standing, sitting, and lying down, thinking of Bodhi, the mind is peaceful and free from afflictions; If you want to arise anger towards sentient beings, you should first resent yourself and your afflictions. In the three evil paths (hell, hungry ghosts, animals), enduring all kinds of suffering, in order to let sentient beings attain the Buddha path, Not seeking the happiness of humans and devas, willingly enduring all kinds of suffering for sentient beings. If the suffering endured in the human realm is not even one ten-thousandth of that in hell, Even if enduring immeasurable suffering in the three evil paths, one will not lose the Bodhi mind. Observing that the body is impermanent and without self, the nature of the four elements (earth, water, fire, wind) is like four snakes, Sincerely letting go.

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如是身，　　能得智慧無上道。 　流轉諸有受諸苦，　　以不能觀身真實， 　菩薩能觀身真實，　　是故永離諸苦惱。 　行惡之時無妨礙，　　修行善法多留難， 　諸佛世尊為證知，　　是故我受種種苦。 　我今能忍如是等，　　身口意業無量苦， 　以是因緣菩提心，　　堅牢畢竟不可動。 　捨身具六波羅蜜，　　于身無貪具足檀； 　于彼惡人生慈心，　　是故具足於尸羅； 　割身能忍不生瞋，　　以是因緣具羼提； 　受苦時心不動轉，　　是故具足毗梨耶； 　不失念心樂寂靜，　　是故具足於禪那； 　觀身無我無我所，　　爾時具足於般若。 　若我能作是莊嚴，　　不久定得無上道； 　若我不忍惡口業，　　云何能壞眾煩惱？ 　若我調伏身口意，　　則能忍受眾苦逼， 　能壞一切諸魔眾，　　雖有眾邪我不動。 　若欲具足波羅蜜，　　如來十力四無畏， 　獲得無上無價寶，　　當學調伏身口意。

「善男子！云何名為穿菩提心？菩薩既發菩提心已，終不生於相似我慢，不著菩提心、不貪菩提心、不愛菩提心、不觀菩提心，如是則能令心寂靜，觀深法界觀諸佛法。深法界者，謂十二因緣遠離二邊，一切諸法性自無我，觀於我性一切法性空無有主，住空三昧無相無愿。知諸

【現代漢語翻譯】 現代漢語譯本 像這樣的身體，能夠獲得無上智慧之道。 在各種生命形式中流轉，遭受各種痛苦，是因為不能看清身體的真實本質。 菩薩能夠看清身體的真實本質，因此永遠脫離各種痛苦煩惱。 當做壞事的時候沒有障礙，修行善法的時候卻有很多阻礙。 諸佛世尊可以為我作證，所以我才承受種種痛苦。 我現在能夠忍受這些，身體、語言和意念所產生的無量痛苦。 因為這個原因，菩提心堅固，最終不可動搖。 捨棄身體，具足六波羅蜜（六種到達彼岸的方法），對身體沒有貪戀，具足佈施（檀那）。 對那些惡人產生慈悲心，因此具足持戒（尸羅）。 即使被割裂身體也能忍受，不生嗔恨，因此具足忍辱（羼提）。 在遭受痛苦的時候，內心不為所動，因此具足精進（毗梨耶）。 不失去正念，喜歡寂靜，因此具足禪定（禪那）。 觀察身體無我，沒有我所擁有的東西，這時就具足智慧（般若）。 如果我能做到這樣的莊嚴，不久一定能獲得無上之道。 如果我不能忍受惡語，又怎麼能摧毀各種煩惱呢？ 如果我能調伏身、口、意，就能忍受各種痛苦的逼迫。 能摧毀一切魔眾，即使有各種邪惡勢力，我也不會動搖。 如果想要具足波羅蜜，如來的十力（如來所具有的十種力量）和四無畏（佛的四種無所畏懼的自信）， 獲得無上無價的珍寶，應當學習調伏身、口、意。 『善男子！什麼叫做穿透菩提心？菩薩既然發了菩提心，就永遠不會產生相似的傲慢，不執著于菩提心，不貪戀菩提心，不愛慕菩提心，不觀察菩提心，這樣就能使內心寂靜，觀察深奧的法界，觀察諸佛的教法。深奧的法界，指的是十二因緣（佛教關於生命輪迴的理論）遠離兩種極端，一切諸法的本性都是無我的，觀察我的本性，一切法的本性都是空無主宰的，安住在空三昧（一種禪定狀態），無相無愿。知道各種

【English Translation】 English version Such a body can attain the unsurpassed path of wisdom. Revolving through various existences, enduring all kinds of suffering, is because one cannot perceive the true nature of the body. A Bodhisattva can perceive the true nature of the body, therefore they are forever free from all suffering and afflictions. When doing evil, there are no hindrances, but when cultivating good, there are many obstacles. The Buddhas, the World Honored Ones, can bear witness to this, and that is why I endure all kinds of suffering. I am now able to endure these, the immeasurable sufferings arising from body, speech, and mind. Because of this, the Bodhi mind is firm and ultimately unshakeable. Relinquishing the body, one fulfills the six Paramitas (six perfections), having no attachment to the body, one fulfills generosity (Dana). Generating compassion for those who are evil, therefore one fulfills morality (Sila). Even when the body is cut apart, one can endure without anger, therefore one fulfills patience (Ksanti). When enduring suffering, the mind does not waver, therefore one fulfills diligence (Virya). Not losing mindfulness, delighting in tranquility, therefore one fulfills meditation (Dhyana). Observing the body as without self, without anything belonging to self, at that time one fulfills wisdom (Prajna). If I can accomplish such adornment, I will surely attain the unsurpassed path soon. If I cannot endure harsh words, how can I destroy all afflictions? If I can subdue body, speech, and mind, then I can endure the pressure of all sufferings. I can destroy all the hosts of demons, and even with all kinds of evil forces, I will not waver. If one wishes to fulfill the Paramitas, the ten powers of the Tathagata (ten powers of a Buddha) and the four fearlessnesses (four kinds of fearlessness of a Buddha), To obtain the unsurpassed and priceless treasure, one should learn to subdue body, speech, and mind. 『Good man! What is meant by penetrating the Bodhi mind? Once a Bodhisattva has generated the Bodhi mind, they will never give rise to similar arrogance, not clinging to the Bodhi mind, not craving the Bodhi mind, not loving the Bodhi mind, not observing the Bodhi mind. In this way, they can make the mind tranquil, observe the profound Dharma realm, and observe the teachings of all Buddhas. The profound Dharma realm refers to the twelve links of dependent origination (Buddhist theory of the cycle of life) being free from the two extremes, the nature of all dharmas is without self, observing the nature of self, the nature of all dharmas is empty and without a master, abiding in the emptiness Samadhi (a state of meditation), without form and without desire. Knowing all

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行法無所造作，觀色如沫、受如水泡、想如熱焰、行如芭蕉、識則如幻，觀界無作無有動搖，入如聾盲，心無暫住，憍慢之結都無生處。諸法無二無有分別，一味一乘一道一源。觀一切聲無有聲相，一切音聲次第不合，一切諸法不可宣說。了知苦相、集無我所、于滅無增、知道畢竟，無障礙故。觀身念處、知去來受、念心出滅、知於法界。觀界非界，故修正勤；欲得自在，故修如意。離諸煩惱，名為信根；樂於寂靜，名精進根；非有念故，名爲念根；非思惟故，名為定根；遠離一切，名為慧根；不隨他故，名為信力；無障礙故，名精進力；不退轉故，名爲念力；心得自在，名為定力；不觀善惡，名為慧力；不放逸故，名念覺分；入諸法故名，擇法覺分；如法行故，名進覺分；遠離惡故，名喜覺分；身心寂靜，名除覺分；知實三昧，名定覺分；不觀於二，名舍覺分；遠離諸見，名為正見；離諸覺觀，名正思惟；知諸聲性，名為正語；于身口意不生貪著，名為正業；離嫉妒心，名為正命；不增不減，名正精進；于善不善不生貪著，是名正念；觀諸心界，是名正定。

「實相之性其性寂靜，畢竟義者，名無常、苦、無我，假名清凈大凈。能調心者、名之為施；身心清凈、名之為戒；諸法無常、名之為忍；勤修是智、名

【現代漢語翻譯】 現代漢語譯本：修行的方法是不造作，觀察色法如泡沫，感受如水泡，想念如熱焰，行為如芭蕉，意識如幻影。觀察諸界，不造作，沒有動搖，進入時如聾如盲，心不暫住，驕慢的結都無從生起。諸法無二，沒有分別，只有一個味道，一個乘，一條道路，一個源頭。觀察一切聲音，沒有聲音的相狀，一切音聲次第不相合，一切諸法不可宣說。了知苦的相狀，集是無我所，對於滅沒有增減，知道究竟，因為沒有障礙。觀察身念處，知道感受的來去，念心出滅，知道法界。觀察界非界，所以修正勤；想要得到自在，所以修如意。遠離各種煩惱，名為信根；樂於寂靜，名為精進根；因為沒有念頭，名爲念根；因為沒有思惟，名為定根；遠離一切，名為慧根；不隨從他人，名為信力；沒有障礙，名為精進力；不退轉，名爲念力；心得自在，名為定力；不觀察善惡，名為慧力；不放逸，名爲念覺分；進入諸法，名為擇法覺分；如法修行，名為精進覺分；遠離惡，名為喜覺分；身心寂靜，名為除覺分；知道真實的三昧，名為定覺分；不觀察二元對立，名為舍覺分；遠離各種見解，名為正見；遠離各種覺觀，名為正思惟；知道各種聲音的本性，名為正語；對於身口意不生貪著，名為正業；遠離嫉妒心，名為正命；不增不減，名為正精進；對於善不善不生貪著，是名正念；觀察各種心界，是名正定。 實相的本性是寂靜的，究竟的意義，名為無常、苦、無我，假名為清凈大凈。能夠調伏心，名為佈施；身心清凈，名為持戒；諸法無常，名為忍辱；勤修這種智慧，名為精進。

【English Translation】 English version: The practice of Dharma is without contrivance. Observe form as foam, feeling as a water bubble, perception as a heat haze, volitional formations as a banana tree, and consciousness as an illusion. Observe the realms without contrivance, without wavering, entering as if deaf and blind, the mind not dwelling for a moment, and the knots of arrogance have no place to arise. All dharmas are non-dual, without distinctions, of one flavor, one vehicle, one path, one source. Observe all sounds without sound-characteristics, all sounds not sequentially connected, all dharmas cannot be spoken. Understand the characteristic of suffering, that accumulation is without self, regarding cessation there is no increase, knowing the ultimate, because there is no obstruction. Observe the mindfulness of the body, know the coming and going of feelings, the arising and ceasing of mind, know the realm of Dharma. Observe the realms as non-realms, therefore cultivate right diligence; desiring to attain freedom, therefore cultivate psychic power. Separating from all afflictions is called the root of faith; delighting in tranquility is called the root of vigor; because there is no thought, it is called the root of mindfulness; because there is no contemplation, it is called the root of concentration; separating from all is called the root of wisdom; not following others is called the power of faith; without obstruction is called the power of vigor; not regressing is called the power of mindfulness; the mind attaining freedom is called the power of concentration; not observing good and evil is called the power of wisdom; not being negligent is called the factor of mindfulness; entering all dharmas is called the factor of investigation; practicing according to the Dharma is called the factor of vigor; separating from evil is called the factor of joy; body and mind being tranquil is called the factor of tranquility; knowing the true samadhi is called the factor of concentration; not observing duality is called the factor of equanimity; separating from all views is called right view; separating from all perception and contemplation is called right thought; knowing the nature of all sounds is called right speech; not being attached to body, speech, and mind is called right action; separating from jealousy is called right livelihood; neither increasing nor decreasing is called right effort; not being attached to good or evil is called right mindfulness; observing all mental realms is called right concentration. The nature of true reality is tranquil, the ultimate meaning is called impermanence, suffering, no-self, provisionally named pure great purity. Being able to tame the mind is called giving; body and mind being pure is called morality; all dharmas being impermanent is called patience; diligently cultivating this wisdom is called vigor.

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為精進；內外清凈、名為三昧；觀真實故、名為智慧；知諸眾生心性本凈、是名為慈；觀於一切等如虛空、是名為悲；斷一切喜、名為喜心；遠一切行、名為舍心，一切諸法未來世凈，過去種種現在無我。

「善男子！若能真實觀察了知如是等法，是名為穿菩提心寶。菩薩觀察如是法已，次第得一切法自在陀羅尼。

「善男子！譬如日月不作往來照明之心，以諸眾生福德力故，自行往返壞諸闇冥。善男子！菩薩摩訶薩若能觀瞭如是等法，亦復如是，不作是念：『我當利益無量眾生，而令眾生大得利益。』善男子！若菩薩摩訶薩能作是觀，是名禪波羅蜜、般若波羅蜜。何以故？入定乃能作如是觀，亂心不能，定者即是禪波羅蜜，觀者即是般若波羅蜜，如是乃能觀于真實，了了見於一切法相。云何名見一切法相？一切法相名無相相。言無相者即是無作，即此無作名之為相。若能永斷如是無相，即無相相。又無相者名無生相，無相相者名無滅相，無生無滅名無相無相相。若見無生無滅無作、無一無二、無瞋無諍無有，如爾不動不轉知於法性，是名真性、是名法性、是名實性。

「善男子！菩薩摩訶薩若真實知如是等法，名非住住。」

說是法時，十二那由他眾生髮阿耨多羅三藐三菩提心，萬六千天

【現代漢語翻譯】 現代漢語譯本 爲了精進修行，達到內外清凈的狀態，這被稱為三昧（Samadhi，禪定）；因為能觀察到事物的真實本質，這被稱為智慧（Prajna）；知道一切眾生的心性本來清凈，這被稱為慈（Maitri，慈愛）；觀察一切眾生平等如同虛空，這被稱為悲（Karuna，悲憫）；斷除一切喜悅的執著，這被稱為喜心（Mudita，隨喜）；遠離一切行為的執著，這被稱為舍心（Upeksha，捨棄）。一切諸法在未來世都是清凈的，過去種種已成過去，現在沒有一個真實的『我』。 『善男子！如果能夠真實地觀察和了解這些法，這就叫做穿透菩提心寶。菩薩觀察這些法之後，就能次第獲得一切法自在陀羅尼（Dharani，總持）。』 『善男子！譬如太陽和月亮不會有想要來回照耀的心念，而是因為眾生的福德之力，自然地執行往返，破除黑暗。善男子！菩薩摩訶薩如果能夠觀察和了解這些法，也是如此，不會有這樣的念頭：『我應當利益無量眾生，從而使眾生獲得大利益。』善男子！如果菩薩摩訶薩能夠這樣觀察，這就叫做禪波羅蜜（Dhyana Paramita，禪定波羅蜜）和般若波羅蜜（Prajna Paramita，智慧波羅蜜）。為什麼呢？因為只有入定才能進行這樣的觀察，散亂的心是做不到的。入定就是禪波羅蜜，觀察就是般若波羅蜜，這樣才能觀察到真實，清楚地看到一切法的實相。什麼叫做見到一切法的實相呢？一切法的實相就是無相之相。所謂無相，就是無作，而這無作就叫做相。如果能夠永遠斷除這種無相，就達到了無相之相。而無相又叫做無生之相，無相之相叫做無滅之相，無生無滅叫做無相無相之相。如果能見到無生無滅無作、無一無二、無嗔無諍無有，像這樣不動不轉地了解法性，這就叫做真性、叫做法性、叫做實性。』 『善男子！菩薩摩訶薩如果真實地瞭解這些法，就叫做非住住。』 當佛陀宣說此法時，有十二那由他（Nayuta，數量單位）的眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺），一萬六千天人...

【English Translation】 English version For the sake of diligent practice, achieving inner and outer purity is called Samadhi; because one can observe the true nature of things, this is called Prajna (wisdom); knowing that the minds of all beings are originally pure is called Maitri (loving-kindness); observing all beings as equal like the void is called Karuna (compassion); cutting off attachment to all joy is called Mudita (sympathetic joy); distancing oneself from attachment to all actions is called Upeksha (equanimity). All dharmas are pure in the future, the various pasts are past, and there is no real 'self' in the present. 'Good man! If one can truly observe and understand these dharmas, this is called piercing the treasure of the Bodhi mind. After a Bodhisattva observes these dharmas, they can gradually attain the Dharani (mantra) of freedom in all dharmas.' 'Good man! For example, the sun and moon do not have the intention to shine back and forth, but because of the merit of beings, they naturally move back and forth, destroying darkness. Good man! If a Bodhisattva Mahasattva can observe and understand these dharmas, it is the same; they will not have the thought: 'I should benefit countless beings, so that beings may obtain great benefit.' Good man! If a Bodhisattva Mahasattva can observe in this way, this is called Dhyana Paramita (perfection of meditation) and Prajna Paramita (perfection of wisdom). Why? Because only in Samadhi can one make such observations; a scattered mind cannot. Entering Samadhi is Dhyana Paramita, and observing is Prajna Paramita. Only in this way can one observe the truth and clearly see the true nature of all dharmas. What is called seeing the true nature of all dharmas? The true nature of all dharmas is the form of no-form. What is called no-form is no-action, and this no-action is called form. If one can forever cut off this no-form, one reaches the form of no-form. And no-form is also called the form of no-birth, and the form of no-form is called the form of no-death. No-birth and no-death is called the form of no-form of no-form. If one can see no-birth, no-death, no-action, no-one, no-two, no-anger, no-strife, no-existence, and thus, without moving or changing, understand the nature of dharma, this is called true nature, called dharma nature, called real nature.' 'Good man! If a Bodhisattva Mahasattva truly understands these dharmas, it is called non-abiding abiding.' When the Buddha spoke this Dharma, twelve Nayutas (a unit of large number) of beings generated the Anuttara-samyak-sambodhi (supreme perfect enlightenment) mind, and sixteen thousand devas...

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得無生忍。

爾時，世尊即說頌曰：

「能破一切諸法相，　　清凈無上菩提心， 　若能如是觀察者，　　即得不著一切法。 　明見甚深諸法界，　　亦不怖畏於涅槃， 　以是不怖因緣故，　　則能增長於佛法。 　明信于因及果報，　　十二因緣亦如是， 　遠離二邊常斷見，　　隨意種種說正法。 　于常無常心不著，　　又能演說于中道， 　知一切法是空性，　　無有眾生無壽命。 　一切諸法空無相，　　亦復無有次第生， 　其性本來常寂靜，　　無有能作如虛空。 　不觀一切諸法相，　　了了覺知無有生， 　觀色如沫受如泡，　　想如熱焰行芭蕉， 　觀心如幻四大空，　　觀入猶如聾盲者， 　又觀心意無內外，　　心無住處界無二。 　不著諸法色色相，　　雖有是知無憍慢， 　觀一切法皆平等，　　一味一乘一道源， 　能知如是真實義，　　了了能觀於法界。 　無有音聲能觀聲；　　無有心意能觀心； 　無有文字觀文字；　　是能真實知法界。 　一切法義不可說，　　聲及文字亦復然， 　真實知苦集滅道，　　具足繫心四念處， 　于諸法界無分別，　　其心能得大自在。 　遠離一切諸煩惱，　　修四正勤行精進， 　為得無礙大自在，　　勤心修集四如意。

【現代漢語翻譯】 現代漢語譯本 證得無生法忍（Anutpattika-dharma-ksanti）。 那時，世尊即說偈頌道： 『能破除一切諸法之相，清凈無上的菩提心，若能如此觀察，即能不執著於一切法。 明晰地見到甚深的諸法界，也不畏懼涅槃，因為不畏懼的緣故，就能增長佛法。 明確相信因果報應，十二因緣也是如此，遠離常見和斷見這兩種極端，隨意宣說種種正法。 對於常與無常，心不執著，又能闡述中道，知道一切法都是空性，沒有眾生也沒有壽命。 一切諸法都是空無自性，也沒有次第產生，其本性本來就是寂靜的，沒有能動作者，如同虛空。 不觀察一切諸法的表相，清清楚楚地覺知沒有生起，觀察色法如泡沫，受如水泡，想如熱焰，行如芭蕉。 觀察心如幻象，四大皆空，觀察諸入（ayatana）猶如聾盲之人，又觀察心意無內外，心無住處，界無二。 不執著于諸法的表相，雖然知道這些道理，卻沒有驕慢之心，觀察一切法都是平等的，一味、一乘、一道的根源。 能夠知道這樣的真實意義，清清楚楚地觀察法界。 沒有聲音能觀察聲音；沒有心意能觀察心意；沒有文字能觀察文字；這才是真正地了解法界。 一切法義都不可言說，聲音和文字也是如此，真實地瞭解苦、集、滅、道四聖諦，具足繫心於四念處。 對於諸法界沒有分別，其心能夠得到大自在。 遠離一切煩惱，修習四正勤，精進行道，爲了獲得無礙的大自在，勤勉修習四如意足。

【English Translation】 English version Attaining the 'Non-origination Dharma-kshanti' (Anutpattika-dharma-ksanti). At that time, the World Honored One spoke in verse: 'Able to break through all the appearances of dharmas, the pure and supreme Bodhi mind, if one can observe in this way, one will not be attached to any dharma. Clearly seeing the profound realms of all dharmas, and not fearing Nirvana, because of this fearlessness, one can increase the Buddha's teachings. Clearly believing in cause and effect, the twelve links of dependent origination are also like this, staying away from the two extremes of eternalism and annihilationism, freely expounding various true dharmas. Not being attached to permanence or impermanence, and also being able to expound the Middle Way, knowing that all dharmas are empty in nature, there are no sentient beings and no life span. All dharmas are empty and without self-nature, and they do not arise in sequence, their nature is originally tranquil, there is no agent, like empty space. Not observing the appearances of all dharmas, clearly realizing that there is no arising, observing form as foam, feeling as a bubble, perception as a mirage, formations as a banana tree. Observing the mind as an illusion, the four great elements are empty, observing the sense bases (ayatana) as if one were deaf and blind, and also observing that the mind has no inside or outside, the mind has no dwelling place, and the realms are not two. Not being attached to the appearances of dharmas, although knowing these principles, there is no arrogance, observing that all dharmas are equal, the source of one taste, one vehicle, and one path. Being able to know such true meaning, clearly observing the dharma realm. There is no sound that can observe sound; there is no mind that can observe mind; there are no words that can observe words; this is truly understanding the dharma realm. All the meanings of dharmas are inexpressible, sounds and words are also like this, truly understanding the Four Noble Truths of suffering, origin, cessation, and path, fully focusing the mind on the Four Foundations of Mindfulness. Having no discrimination towards the dharma realms, the mind can attain great freedom. Staying away from all afflictions, practicing the Four Right Exertions, diligently practicing the path, in order to obtain unobstructed great freedom, diligently practicing the Four Bases of Power.

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於一切法不貪著，　　為于如是修信根； 　常樂住于大寂靜，　　是故修集精進根； 　心無念慮知真實，　　是故修集於念根； 　悉能調伏諸心想，　　是故修集於定根； 　為能觀察於法界，　　是故修集於慧根。 　為欲了知諸法界，　　是故修集七覺分； 　不觀諸法一二數，　　是故修集八正道。 　如意能以財物施，　　亦能如意受持戒， 　又能清凈于內外，　　是則名為大神通。 　一切諸法本性凈，　　是故修集於慈悲； 　斷一切喜諸煩惱，　　是故修集於喜心； 　一切諸法本性凈，　　去來現在亦復然， 　若觀諸法無生滅，　　是人即得真實知。」

爾時，世尊復告海慧菩薩言：「菩薩得是凈大凈已，其心真實無有欺誑，于諸眾生平等無二，得真實智畢竟大智凈印三昧，安住凈印三昧根本。

「云何名為三昧根本？為諸眾生修大慈悲，雖得供養其心不高，瞋恚毀辱心亦不下，心不高故，則能生於不憍法性、不憍名字，亦不生於相似我慢，身口意業從智慧生，是故一切所作諸業非不隨智。

「云何菩薩身業隨智？所得身形殊勝微妙，眾生見者即得調伏，身四威儀亦能調伏，離諸身過身曲身滓。其身清凈相好莊嚴，諸根具足無有缺減，不恃此身而生憍慢，見下色者

【現代漢語翻譯】 現代漢語譯本 對於一切法不貪執，是爲了修習信根（五根之一，指對佛法真理的堅定信仰）； 常常安住于大寂靜之中，因此修習精進根（五根之一，指修行上的努力）； 心中沒有雜念，了知真實，因此修習念根（五根之一，指正念的保持）； 能夠調伏一切心念，因此修習定根（五根之一，指禪定）； 爲了能夠觀察法界（宇宙萬法的本體），因此修習慧根（五根之一，指智慧）； 爲了了知諸法界，因此修習七覺分（七種覺悟的因素）； 不執著于諸法的一或二等數量概念，因此修習八正道（通往解脫的八種正確途徑）。 能夠隨意地施捨財物，也能隨意地受持戒律， 又能使內外都清凈，這就叫做大神通。 一切諸法的本性都是清凈的，因此修習慈悲心； 斷除一切喜悅和煩惱，因此修習喜心（四無量心之一，指對眾生離苦得樂的喜悅）； 一切諸法的本性都是清凈的，過去、現在、未來也都是如此， 如果觀察諸法沒有生滅，這個人就能夠得到真實的智慧。

這時，世尊又告訴海慧菩薩說：『菩薩得到這種清凈的大清凈之後，他的心真實不虛，對於一切眾生平等無二，得到真實智慧，究竟大智慧的清凈印三昧（一種禪定），安住于清凈印三昧的根本。』

『什麼叫做三昧的根本？爲了眾生修習大慈悲，即使得到供養，他的心也不會高傲；即使受到嗔恚和毀辱，他的心也不會低落。因為心不驕傲，就能生起不驕傲的法性、不驕傲的名聲，也不會生起相似的慢心。身口意三業都從智慧產生，因此一切所作的業都不是不隨順智慧的。』

『菩薩的身業如何隨順智慧？所得到的身體形貌殊勝微妙，眾生見到就能得到調伏，身體的四種威儀（行、住、坐、臥）也能調伏，遠離身體的過失、身體的彎曲和身體的污垢。他的身體清凈，相好莊嚴，諸根具足沒有缺損，不依仗這個身體而生驕慢，見到不如自己的人

【English Translation】 English version Not being attached to all dharmas, one cultivates the root of faith (one of the five roots, referring to firm belief in the truth of the Dharma); Always dwelling in great tranquility, one therefore cultivates the root of diligence (one of the five roots, referring to effort in practice); With a mind free from thoughts and knowing the truth, one therefore cultivates the root of mindfulness (one of the five roots, referring to maintaining right mindfulness); Being able to subdue all thoughts, one therefore cultivates the root of concentration (one of the five roots, referring to meditation); In order to observe the dharma realm (the essence of all phenomena), one therefore cultivates the root of wisdom (one of the five roots, referring to wisdom); In order to understand all dharma realms, one therefore cultivates the seven factors of enlightenment (seven factors of awakening); Not clinging to the concept of one or two in relation to dharmas, one therefore cultivates the Noble Eightfold Path (eight correct paths to liberation). Being able to give away wealth at will, and also being able to uphold precepts at will, And also being able to purify both internally and externally, this is called great spiritual power. The nature of all dharmas is pure, therefore one cultivates compassion; Cutting off all joy and afflictions, therefore one cultivates joy (one of the four immeasurables, referring to joy at the happiness of others); The nature of all dharmas is pure, and it is the same in the past, present, and future, If one observes that dharmas have no birth or death, that person will attain true knowledge.

At that time, the World Honored One again said to Bodhisattva Ocean Wisdom: 『After a Bodhisattva attains this pure great purity, his mind is true and without deceit, equal and without duality towards all sentient beings, attaining true wisdom, the ultimate great wisdom, the pure seal samadhi (a kind of meditation), and dwelling in the root of the pure seal samadhi.』

『What is called the root of samadhi? For the sake of sentient beings, one cultivates great compassion. Even if one receives offerings, one's mind will not be arrogant; even if one receives anger and insults, one's mind will not be lowered. Because the mind is not arrogant, one can generate the dharma nature of non-arrogance, the name of non-arrogance, and will not generate similar pride. The actions of body, speech, and mind all arise from wisdom, therefore all actions are not contrary to wisdom.』

『How does a Bodhisattva's bodily actions accord with wisdom? The form of the body obtained is supremely subtle, and sentient beings who see it will be subdued. The four postures of the body (walking, standing, sitting, and lying down) can also be subdued, and one is free from bodily faults, bodily crookedness, and bodily impurities. His body is pure, adorned with marks and characteristics, and the senses are complete without deficiency. He does not rely on this body to generate arrogance, and when he sees those of inferior appearance

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心亦不輕。自於其身不生貪著，觀身法界及以身業，知是色已念於法身，不求食身以定為食，為調眾生現受其施常修聖行。所謂非為貪慾、瞋恚、愚癡受持清凈戒、擁護正法。菩薩摩訶薩具足如是隨智身業，得大神力、無所畏力，以是力故，于諸佛土普示其身。如此世界所示色身，余諸世界亦復如是，放大光明遍照十方無量世界，其光柔軟眾生遇者離煩惱熱，離煩惱已受大快樂，是名菩薩身業隨智。

「云何菩薩口業隨智？所謂遠離六十四種惡口之業：粗語、濁語、非時語、妄語、漏語、大語、高語、輕語、破語、不了語、散語、低語、仰語、錯語、惡語、畏語、吃語、諍語、讇語、調語、誑語、惱語、怯語、邪語、罪語、啞語、入語、燒語、地獄語、虛語、慢語、輕語、不愛語、說罪咎語、失語別、離語、利惡語、兩舌語、無義語、無護語、喜語、狂語、殺語、害語、系語、閉語、縛語、打語、歌語、非法語、自讚嘆語、說他過語、謗三寶語，是名六十四(丹本云：少十一種，無處訪本)。

「善男子！菩薩摩訶薩遠離如是惡口等事，凡有所說，說實、說真、說解脫、說如實、說隨諦、說利眾生、說隨眾生心實不實、說眾樂聞、說一切聲、說一切語、說凈眾生根、說令眾生離於煩惱、說于佛語、說于甘

【現代漢語翻譯】 現代漢語譯本：心也不輕慢。自己對於自身不產生貪戀執著，觀察身體的法界以及身體的行為，知道這是色身之後就念及法身，不爲了維持色身而以食物為食，爲了調伏眾生而接受佈施，常常修持聖潔的行為。這就是說，不是爲了貪慾、嗔恚、愚癡而受持清凈的戒律，擁護正法。菩薩摩訶薩具備這樣隨順智慧的身業，得到大神力、無所畏懼的力量，因為這種力量，在各個佛土普遍示現自身。如同在這個世界所示現的色身，在其他世界也是如此，放出大光明遍照十方無量世界，那光柔軟，眾生遇到后就脫離煩惱的熾熱，脫離煩惱后就得到大快樂，這叫做菩薩的身業隨順智慧。 「什麼是菩薩的口業隨順智慧？就是遠離六十四種惡口的行為：粗俗的言語、污濁的言語、不合時宜的言語、虛妄的言語、泄露秘密的言語、誇大的言語、高傲的言語、輕慢的言語、破壞性的言語、不清晰的言語、散亂的言語、低聲的言語、仰視的言語、錯誤的言語、惡毒的言語、畏懼的言語、吞吞吐吐的言語、爭吵的言語、諂媚的言語、調戲的言語、欺騙的言語、惱怒的言語、膽怯的言語、邪惡的言語、有罪的言語、啞口無言的言語、插入的言語、如火燒般的言語、地獄般的言語、虛假的言語、傲慢的言語、輕視的言語、不友善的言語、說別人罪過的言語、失言的言語、離間的言語、損人利己的言語、兩舌的言語、沒有意義的言語、沒有保護的言語、喜悅的言語、瘋狂的言語、殺害的言語、傷害的言語、束縛的言語、封閉的言語、捆綁的言語、打擊的言語、歌唱的言語、不符合佛法的言語、自我讚歎的言語、說別人過錯的言語、誹謗三寶（佛、法、僧）的言語，這叫做六十四種惡口（丹本說：少了十一種，沒有地方可以查證）。 「善男子！菩薩摩訶薩遠離這些惡口等行為，凡是所說的，都說真實、說真理、說解脫、說如實、說隨順真諦、說利益眾生、說隨順眾生心真實與否、說眾生樂意聽聞的、說一切聲音、說一切語言、說凈化眾生根基的、說令眾生脫離煩惱的、說佛的語言、說甘露的語言。

【English Translation】 English version: The mind is also not contemptuous. One does not generate attachment to one's own body, observes the dharma realm of the body and the actions of the body, knowing it is a form body, then contemplates the dharma body. One does not seek food for the sake of the form body, but takes food as a means to regulate beings, accepting offerings and always practicing holy conduct. That is to say, one does not uphold pure precepts for the sake of greed, hatred, or ignorance, but to protect the true dharma. A Bodhisattva Mahasattva, possessing such wise bodily actions, obtains great divine power and fearlessness. With this power, they universally manifest their bodies in all Buddha lands. Just as the form body is manifested in this world, it is the same in other worlds, emitting great light that illuminates countless worlds in the ten directions. The light is gentle, and beings who encounter it are freed from the heat of afflictions. Having been freed from afflictions, they receive great joy. This is called the Bodhisattva's wise bodily actions. 「What are the Bodhisattva's wise verbal actions? They are the avoidance of sixty-four kinds of evil verbal actions: coarse speech, turbid speech, untimely speech, false speech, leaking speech, exaggerated speech, arrogant speech, contemptuous speech, destructive speech, unclear speech, scattered speech, low speech, looking-up speech, mistaken speech, malicious speech, fearful speech, mumbling speech, quarrelsome speech, flattering speech, teasing speech, deceptive speech, annoying speech, timid speech, evil speech, sinful speech, mute speech, intrusive speech, burning speech, hellish speech, false speech, arrogant speech, belittling speech, unkind speech, speaking of others' faults, slip of the tongue, divisive speech, self-benefiting and harmful speech, double-tongued speech, meaningless speech, unprotected speech, joyful speech, mad speech, killing speech, harming speech, binding speech, closed speech, fettering speech, striking speech, singing speech, non-dharma speech, self-praising speech, speaking of others' faults, and slandering the Three Jewels (Buddha, Dharma, Sangha). These are called the sixty-four evil verbal actions (the Dan version says: eleven are missing, there is no place to verify). 「Good man! A Bodhisattva Mahasattva avoids such evil verbal actions. Whatever they say, they speak truthfully, speak the truth, speak of liberation, speak of reality, speak in accordance with the truth, speak for the benefit of beings, speak in accordance with whether beings' minds are true or not, speak what beings like to hear, speak all sounds, speak all languages, speak to purify the roots of beings, speak to liberate beings from afflictions, speak the words of the Buddha, and speak the words of nectar.

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露其聲遍聞十方世界、說令眾生永離苦惱、說于深義、說調眾生、說不造作惡，是名菩薩口業隨智。

「云何菩薩意業隨智？住一心中能知一切眾生之心，常在禪定現諸威儀，一切眾魔聲聞緣覺，悉不能知心所緣處，終不生心欲自毀害方便害他，了一切法通達無礙，得如是心不受能受亦不證滅，是名菩薩意業隨智，是名凈印三昧根本。

「如是根本復有十種：一者，凈初發心；二者，凈菩提道；三者，凈六波羅蜜；四者，凈干慧故修於三昧；五者，凈相；六者，凈好；七者，凈陀羅尼；八者，凈如法住；九者，凈于無失；十者，凈三十七助道之法。是名為十。

「善男子！凈印三昧具三十法：一者、內凈；二者、外凈；三者、心凈；四者、憍慢凈；五者、身凈；六者、眼凈；七者、一切眾生無眾生凈；八者、一切法本性凈；九者、一切法同一味凈；十者、空無相愿凈；十一者、解脫法門凈；十二者、一切諸法入法界凈；十三者、一切諸法入一性凈；十四者、信心無壞凈；十五者、無障礙凈；十六者、一切解脫凈；十七者、無為凈；十八者、觀十二因緣凈；十九者、十力四無所畏凈；二十者、無勝凈；二十一者、一切法智凈；二十二者、過去業凈；二十三者、慈悲凈；二十四者、不捨眾生凈；二十五

【現代漢語翻譯】 現代漢語譯本 『以其聲音遍聞十方世界，宣說使眾生永遠脫離苦惱，宣說深奧的義理，宣說調伏眾生之道，宣說不造作惡業，這稱為菩薩的口業隨順智慧。』 『什麼是菩薩的意業隨順智慧？安住於一心之中，能夠知曉一切眾生的心念，常在禪定之中顯現各種威儀，一切魔、聲聞（sravaka，聽聞佛法而修行的弟子）、緣覺（pratyekabuddha，靠自己領悟佛法而修行的人），都不能知曉其心所緣之處，最終不會生起想要自我毀壞或方便傷害他人的念頭，明瞭一切法，通達無礙，獲得這樣的心，不執著于能受，也不執著于不受，也不證入滅盡，這稱為菩薩的意業隨順智慧，是名為凈印三昧的根本。』 『這樣的根本又有十種：第一，清凈的初發心；第二，清凈的菩提道（bodhi-marga，覺悟之道）；第三，清凈的六波羅蜜（sad-paramita，佈施、持戒、忍辱、精進、禪定、智慧）；第四，因為清凈的干慧（sukkhavipassaka，未得禪定而有智慧）而修習三昧；第五，清凈的相；第六，清凈的好；第七，清凈的陀羅尼（dharani，總持法門）；第八，清凈的如法安住；第九，清凈的無過失；第十，清凈的三十七助道之法（bodhipaksika-dharma，通往覺悟的三十七種修行方法）。這稱為十種根本。』 『善男子！凈印三昧具足三十種法：第一，內清凈；第二，外清凈；第三，心清凈；第四，驕慢清凈；第五，身清凈；第六，眼清凈；第七，一切眾生無眾生清凈；第八，一切法本性清凈；第九，一切法同一味清凈；第十，空無相愿清凈；第十一，解脫法門清凈；第十二，一切諸法入法界清凈；第十三，一切諸法入一性清凈；第十四，信心無壞清凈；第十五，無障礙清凈；第十六，一切解脫清凈；第十七，無為清凈；第十八，觀十二因緣清凈；第十九，十力（dasabala，佛的十種力量）四無所畏（catu-vaisaradya，佛的四種無畏）清凈；第二十，無勝清凈；第二十一，一切法智清凈；第二十二，過去業清凈；第二十三，慈悲清凈；第二十四，不捨眾生清凈；第二十五

【English Translation】 English version 'Uttering sounds that are heard throughout the ten directions, speaking to liberate beings from suffering forever, speaking of profound meanings, speaking to tame beings, speaking of not creating evil deeds, this is called the Bodhisattva's (enlightenment being) verbal karma following wisdom.' 'What is the Bodhisattva's mental karma following wisdom? Abiding in one-pointedness of mind, being able to know the minds of all beings, constantly manifesting various dignified behaviors in meditation, all demons, sravakas (hearers of the Dharma), and pratyekabuddhas (solitary realizers), are unable to know the object of their mind, ultimately not giving rise to the thought of wanting to destroy oneself or harm others through skillful means, understanding all dharmas (phenomena) and being unobstructed, attaining such a mind, not clinging to the receiver, nor clinging to the non-receiver, nor entering into cessation, this is called the Bodhisattva's mental karma following wisdom, and is called the root of the Pure Seal Samadhi (meditative absorption).' 'Such a root has ten aspects: first, pure initial aspiration; second, pure Bodhi-marga (path to enlightenment); third, pure six paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom); fourth, practicing samadhi (meditative absorption) because of pure sukkhavipassaka (dry insight); fifth, pure characteristics; sixth, pure goodness; seventh, pure dharani (mnemonic device); eighth, pure abiding in accordance with the Dharma; ninth, pure freedom from faults; tenth, pure thirty-seven bodhipaksika-dharmas (factors of enlightenment). These are called the ten roots.' 'Good man! The Pure Seal Samadhi is endowed with thirty dharmas: first, inner purity; second, outer purity; third, mind purity; fourth, pride purity; fifth, body purity; sixth, eye purity; seventh, all beings without beings purity; eighth, all dharmas' inherent nature purity; ninth, all dharmas' same taste purity; tenth, emptiness, signlessness, wishlessness purity; eleventh, liberation dharma gate purity; twelfth, all dharmas entering the dharma realm purity; thirteenth, all dharmas entering one nature purity; fourteenth, unwavering faith purity; fifteenth, unobstructed purity; sixteenth, all liberation purity; seventeenth, non-action purity; eighteenth, observing the twelve links of dependent origination purity; nineteenth, ten powers (of a Buddha) and four fearlessnesses (of a Buddha) purity; twentieth, unsurpassed purity; twenty-first, all dharma wisdom purity; twenty-second, past karma purity; twenty-third, loving-kindness and compassion purity; twenty-fourth, not abandoning beings purity; twenty-fifth

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者、破諸魔業凈；二十六者、離內貪凈；二十七者、離諸習氣凈；二十八者、一念知一切法凈；二十九者、不失念心凈；三十者、具足莊嚴凈。菩薩具足如是等法，名凈印三昧。

「得是三昧已，得八不共法。何等為八？所得世界金剛為地；一樹之上種種枝葉、種種華果；一切眾生不起煩惱；地獄、餓鬼、畜生之類，悉見菩薩坐菩提樹，見已即得微妙快樂；金光遍照無量世界；一切大地六種振動；無一眾生有嬈害者；一念之智知一切法。是名為八。」

爾時，世尊即說頌曰：

「若知諸法如虛空，　　凈于本性不生滅， 　即能凈于如來印，　　亦得住于定根本。 　雖得供養心不喜，　　呵責罵辱心不瞋， 　修集慈悲心平等，　　是則名為凈印定。 　遠離一切諸憍慢，　　離已其心不自高， 　能呵煩惱諸結縛，　　是則名為凈印定。 　其身永離諸惡業，　　莊嚴妙相三十二， 　具足清凈于諸根，　　亦復不生憍慢結， 　見有下色醜陋者，　　貧窮斯下心不輕， 　為菩提故凈說法，　　是則名為凈印定。 　觀察于身真實性，　　壞於眾生貪身想， 　是故獲得上法身，　　遠離一切雜食身， 　常在禪定法喜食，　　為眾生故受揣食， 　甘露上味增法命，　　是則名為凈印定。 　

【現代漢語翻譯】 現代漢語譯本 第二十五，能破除一切魔的障礙而清凈；第二十六，遠離內心的貪慾而清凈；第二十七，遠離一切習氣而清凈；第二十八，一念之間了知一切法而清凈；第二十九，不失去正念之心而清凈；第三十，具足莊嚴而清凈。菩薩具足像這樣的法，就叫做凈印三昧（一種禪定）。 『得到這種三昧之後，就能得到八種不共法（佛獨有的功德）。哪八種呢？所處的世界，地面是金剛所成；一棵樹上，有各種枝葉、各種花果；一切眾生不起煩惱；地獄、餓鬼、畜生這類眾生，都能看見菩薩坐在菩提樹下，看見后立即得到微妙的快樂；金色的光芒照耀無量的世界；一切大地發生六種震動；沒有一個眾生會互相傷害；一念之間的智慧能了知一切法。這叫做八種不共法。』 這時，世尊就說了偈頌： 『如果了知一切法如虛空，清凈其本性不生不滅，就能清凈如來印（佛的智慧），也能安住于禪定的根本。即使得到供養，內心也不歡喜，受到呵責謾罵，內心也不嗔恨，修集慈悲心，平等對待一切，這就叫做凈印定。遠離一切驕慢，遠離后內心不自高，能呵斥煩惱和各種束縛，這就叫做凈印定。身體永遠遠離各種惡業，莊嚴美好的三十二相（佛的特徵），具足清凈的諸根（眼耳鼻舌身意），也不生起驕慢的束縛，看見有地位低下、相貌醜陋的人，貧窮卑微的人，內心不輕視，爲了菩提的緣故，清凈地說法，這就叫做凈印定。觀察身體的真實本性，破除眾生對身體的貪戀，因此獲得殊勝的法身（佛的智慧之身），遠離一切雜食的身體，常在禪定中以法喜為食，爲了眾生的緣故接受食物，甘露般的上味能增長法身慧命，這就叫做凈印定。』

【English Translation】 English version The twenty-fifth is purity by breaking all the works of demons; the twenty-sixth is purity by being free from inner greed; the twenty-seventh is purity by being free from all habits; the twenty-eighth is purity by knowing all dharmas in a single thought; the twenty-ninth is purity by not losing mindfulness; the thirtieth is purity by being fully adorned. A Bodhisattva who possesses such dharmas is called the Samadhi (a state of meditative consciousness) of Pure Seal. 'Having attained this Samadhi, one attains the eight uncommon dharmas (unique qualities of a Buddha). What are the eight? The world attained has the ground made of diamond; on one tree, there are various branches, leaves, flowers, and fruits; all sentient beings do not arise with afflictions; beings in hell, hungry ghosts, and animals all see the Bodhisattva sitting under the Bodhi tree, and upon seeing him, they immediately attain subtle joy; golden light illuminates countless worlds; all the earth shakes in six ways; no sentient being harms another; the wisdom of a single thought knows all dharmas. These are called the eight.' At that time, the World Honored One spoke in verse: 'If one knows all dharmas are like space, pure in their original nature, neither arising nor ceasing, then one can purify the Tathagata's seal (Buddha's wisdom), and also abide in the root of samadhi. Though receiving offerings, the mind is not pleased; though scolded and insulted, the mind is not angry; cultivating compassion and equanimity, this is called the Pure Seal Samadhi. Being far from all arrogance, and not being conceited, being able to rebuke afflictions and all bonds, this is called the Pure Seal Samadhi. The body is forever free from all evil deeds, adorned with the thirty-two excellent marks (characteristics of a Buddha), possessing pure faculties (eyes, ears, nose, tongue, body, and mind), and not giving rise to the bonds of arrogance. Seeing those of low status and ugly appearance, the poor and humble, the mind does not look down upon them; for the sake of Bodhi, one teaches the Dharma purely, this is called the Pure Seal Samadhi. Observing the true nature of the body, destroying the attachment of sentient beings to the body, therefore one attains the supreme Dharma body (the wisdom body of a Buddha), being far from the body that consumes impure food, always in meditation, taking the joy of Dharma as food, for the sake of sentient beings, one accepts food, the supreme taste of nectar increases the life of the Dharma, this is called the Pure Seal Samadhi.'

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愛樂聖行持佛戒，　　遠離貪慾恚癡等， 　菩薩先自調其身，　　然後復為眾生說。 　神通遍游諸十方，　　為調眾生演說法， 　如彼色像示其身，　　隨其意趣為說法。 　身出無量金色光，　　遍照十方諸世界， 　能壞眾生煩惱熱，　　增長菩提心功德。 　若有三惡苦眾生，　　遇已悉得無上樂， 　皆得遠離惡道苦，　　信心成就修善業。 　如來所說身凈業，　　為令眾生凈佛身， 　若有能修如是業，　　獲得凈身如先佛。 　若有遠離惡口業，　　即得從智微妙聲， 　凡所演說眾樂聞，　　聞者皆得生善芽。 　遠離六十四惡口，　　是人則能說甘露， 　能說無為之大乘，　　亦得善解眾生語。 　能離貪慾恚癡語，　　演說甚深真實義， 　其聲遍聞十方界，　　為眾宣說實解脫。 　呵毀打害不瞋諍，　　心常憐愍柔軟語， 　為眾演說不可說，　　說已其心不生慢。 　若能清凈如是業，　　是人遠離口諸惡， 　如來所說口凈業，　　為令眾生廣長舌。 　若有修集善意業，　　是人一念知諸心， 　常在禪定示威儀，　　壞諸魔業心不高。 　不受能受為眾生，　　了知真實不證滅， 　一切眾魔不知心，　　聲聞緣覺亦復然。 　不生害心於自他，　　能觀甚深諸法界， 　

【現代漢語翻譯】 現代漢語譯本 喜愛佛法修行的人，持守佛陀的戒律，遠離貪慾、嗔恚和愚癡等煩惱。 菩薩首先要調伏自己的身心，然後才能為眾生宣說佛法。 他們以神通之力遍游十方世界，爲了調伏眾生而演說佛法。 他們如同各種形象顯現自身，隨順眾生的意願而說法。 他們的身體發出無量金色的光芒，普照十方世界。 這光芒能消除眾生的煩惱熱惱，增長菩提心的功德。 如果有身處三惡道痛苦的眾生，遇到他們都能得到無上的快樂。 都能遠離惡道的痛苦，信心堅定地修行善業。 如來所說的清凈身業，是爲了讓眾生也能獲得清凈的佛身。 如果有人能修行這樣的身業，就能獲得像過去諸佛一樣的清凈身。 如果有人遠離惡口業，就能得到智慧微妙的聲音。 凡是他所演說的，眾生都樂意聽聞，聽聞者都能生起善的種子。 遠離六十四種惡口，這個人就能說出甘露般的法語。 能說出無為的大乘佛法，也能善巧地理解眾生的語言。 能遠離貪慾、嗔恚、愚癡的言語，演說甚深真實的道理。 他的聲音遍傳十方世界，為眾生宣說真實的解脫之道。 不因呵斥、譭謗、打罵而生嗔恨，心中常懷憐憫，言語柔和。 為眾生演說不可言說的真理，說完之後心中不生驕慢。 如果能清凈這樣的口業，這個人就能遠離口的一切惡行。 如來所說的清凈口業，是爲了讓眾生獲得廣長舌相。 如果有人修集善的意業，這個人就能在一念之間知曉眾生的心念。 常常安住在禪定之中，行為舉止莊嚴，能破除各種魔障，內心不驕傲。 不執著于能受和所受，爲了眾生而行事，了知諸法真實而不證入寂滅。 一切魔眾都無法知曉他的心念，聲聞和緣覺也同樣如此。 不生起傷害自己和他人的心念，能觀察甚深諸法實相。

【English Translation】 English version Those who love the sacred practice of the Buddha's precepts, stay away from greed, hatred, and ignorance. Bodhisattvas first tame their own bodies and minds, and then they can preach the Dharma to sentient beings. They travel through the ten directions with their supernatural powers, expounding the Dharma to tame sentient beings. They manifest themselves in various forms, preaching the Dharma according to the wishes of sentient beings. Their bodies emit immeasurable golden light, illuminating all the worlds in the ten directions. This light can eliminate the heat of afflictions of sentient beings and increase the merits of the Bodhi mind. If there are sentient beings suffering in the three evil realms, they will all attain supreme joy upon encountering them. They can all stay away from the suffering of the evil paths, and with firm faith, cultivate good deeds. The pure bodily karma spoken by the Tathagata is to enable sentient beings to also obtain a pure Buddha body. If someone can cultivate such bodily karma, they can obtain a pure body like the Buddhas of the past. If someone stays away from evil speech, they will obtain a voice of subtle wisdom. Whatever they preach, sentient beings will be happy to hear, and those who hear will give rise to the seeds of goodness. Staying away from the sixty-four kinds of evil speech, this person can speak words like nectar. They can speak of the unconditioned Mahayana Dharma, and also skillfully understand the languages of sentient beings. They can stay away from speech of greed, hatred, and ignorance, and expound the profound and true meaning. Their voice spreads throughout the ten directions, proclaiming the true path to liberation for sentient beings. They do not become angry because of scolding, slander, or beatings, their hearts are always filled with compassion, and their speech is gentle. They preach the unspeakable truth to sentient beings, and after speaking, their hearts do not give rise to arrogance. If one can purify such verbal karma, this person can stay away from all the evils of the mouth. The pure verbal karma spoken by the Tathagata is to enable sentient beings to obtain a long and broad tongue. If someone cultivates good mental karma, this person can know the thoughts of all sentient beings in a single moment. They are always dwelling in samadhi, their behavior is dignified, they can destroy all demonic obstacles, and their hearts are not arrogant. They do not cling to the giver or the receiver, they act for the sake of sentient beings, they understand the truth of all dharmas without entering into extinction. All demons cannot know their thoughts, and the Sravakas and Pratyekabuddhas are the same. They do not give rise to thoughts of harming themselves or others, and they can observe the profound reality of all dharmas.

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若欲得是凈印定，　　常當修集於十法。 　清凈莊嚴佛境界，　　凈于善法及六度， 　具足功德及身相，　　得無礙說陀羅尼。 　如法而住凈其心，　　不失念心說無我， 　離一切障慧無礙，　　其意無失具功德。 　修助菩提無放逸，　　為諸眾生說菩提， 　無量世界身無礙，　　演說正法化眾生。 　具足八種不共法，　　獲得無上大利益， 　金剛為地樹種種，　　悉見菩薩坐菩提。 　若欲具足如是德，　　當修凈印三昧定， 　如來修集是定故，　　獲得功德不可議。

大方等大集經卷第八 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第九

北涼天竺三藏曇無讖于姑臧譯海慧菩薩品第五之二

「善男子！菩薩摩訶薩若欲獲得凈印三昧，應當修集凈于菩提，遠離一切滓濁之心。

「善男子！若不能見諸法性凈，則為渴愛煩惱所污。一切諸法不可思惟，不作不行清凈寂靜，無有塵垢亦無過失，畢竟清凈如解脫性，法界不壞無有分別，實性法性無有差別。一切諸法空無相愿，如解脫性無礙平等，一切諸法亦復如是。若能如是正觀察者，是名無濁。

「善男子！菩薩若能為諸眾生，說如是法是名無滓。善男子！若有菩薩心無滓濁，

【現代漢語翻譯】 現代漢語譯本 若想獲得這清凈印定（一種禪定），應當經常修習十種法門。 清凈莊嚴佛的境界，凈化善法和六度（佈施、持戒、忍辱、精進、禪定、智慧）， 具足功德和莊嚴的相貌，獲得無礙的說法和陀羅尼（總持，記憶法門）。 如法安住，清凈內心，不失正念，宣說無我（沒有永恒不變的自我）， 遠離一切障礙，智慧無礙，心意不迷失，具足功德。 修習有助於菩提（覺悟）的法門，不放逸，為一切眾生宣說菩提， 在無量世界中，身體無礙，演說正法，教化眾生。 具足八種不共法（佛獨有的八種功德），獲得無上的大利益， 以金剛為地，有種種寶樹，都能看見菩薩坐在菩提樹下。 若想具足這樣的功德，應當修習清凈印三昧定（一種禪定）， 如來（佛）修習這種禪定，所以獲得不可思議的功德。

《大方等大集經》卷第八 大正藏第 13 冊 No. 0397 《大方等大集經》

《大方等大集經》卷第九

北涼天竺三藏曇無讖于姑臧譯《海慧菩薩品》第五之二

『善男子！菩薩摩訶薩（大菩薩）若想獲得清凈印三昧，應當修習清凈的菩提心，遠離一切污濁的心念。』

『善男子！如果不能見到諸法（一切事物）的本性清凈，就會被渴愛（貪慾）煩惱所污染。一切諸法不可思議，不造作，不行動，清凈寂靜，沒有塵垢，也沒有過失，畢竟清凈如同解脫的本性，法界（宇宙萬法）不壞，沒有分別，實性（真實本性）和法性（諸法本性）沒有差別。一切諸法空無自性，無相無愿，如同解脫的本性，無礙平等，一切諸法也是如此。如果能夠這樣正確地觀察，就叫做無濁。』

『善男子！菩薩如果能為一切眾生，宣說這樣的法，就叫做無滓。善男子！如果有菩薩心無滓濁，

【English Translation】 English version If one wishes to attain this pure seal samadhi (a state of meditative concentration), one should always cultivate these ten dharmas. To purify and adorn the Buddha's realm, purify good dharmas and the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), To possess merits and dignified appearances, to attain unobstructed eloquence and dharanis (mantras, mnemonic devices). To abide in accordance with the Dharma, purify the mind, not lose mindfulness, and proclaim no-self (the absence of a permanent self), To be free from all obstacles, with unobstructed wisdom, the mind not lost, and possessing merits. To cultivate practices that aid Bodhi (enlightenment), without negligence, to proclaim Bodhi to all sentient beings, In immeasurable worlds, the body is unobstructed, expounding the true Dharma, and transforming sentient beings. To possess the eight unique qualities (eight unique merits of a Buddha), to attain supreme great benefits, With vajra (diamond) as the ground, there are various precious trees, and one can see Bodhisattvas sitting under the Bodhi tree. If one wishes to possess such merits, one should cultivate the pure seal samadhi (a state of meditative concentration), The Tathagata (Buddha) cultivated this samadhi, therefore attaining inconceivable merits.

The Great Vaipulya Mahasamghata Sutra, Volume 8 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra

The Great Vaipulya Mahasamghata Sutra, Volume 9

Translated by Tripitaka Dharmaraksha of Northern Liang in Guzang, Chapter 5.2, 'The Chapter of the Bodhisattva Ocean Wisdom'

'Good man! If a Bodhisattva Mahasattva (great Bodhisattva) wishes to attain the pure seal samadhi, he should cultivate a pure Bodhi mind, and be far from all defiled thoughts.'

'Good man! If one cannot see the pure nature of all dharmas (all things), one will be defiled by the afflictions of craving (desire). All dharmas are inconceivable, not created, not acted upon, pure and tranquil, without dust, without fault, ultimately pure like the nature of liberation, the Dharma realm (the universe of all phenomena) is indestructible, without distinctions, the real nature (true nature) and the Dharma nature (nature of all dharmas) are not different. All dharmas are empty of self-nature, without form, without wish, like the nature of liberation, unobstructed and equal, all dharmas are also like this. If one can observe correctly in this way, it is called without turbidity.'

'Good man! If a Bodhisattva can proclaim such a Dharma to all sentient beings, it is called without dregs. Good man! If a Bodhisattva's mind is without dregs or turbidity,

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是人則得凈印三昧。」

海慧菩薩言：「世尊！如是三昧其義甚深，不可說故；不可睹見，斷數法故；難可解了，不可見故；是大智慧，攝諸法故。一切菩薩皆悉平等，無垢無滓、無諸障礙、無有住處，微妙難明不可喻說。其性堅固猶如金剛；不生不滅、不破不壞、不繫不縛，是大光明遠離闇故；不可思議無垢清凈，遠離貪故；無有諍訟，修集慈故；不覺不觀，離去來故；一切平等，如虛空故。」

「世尊！觀何因緣得是三昧？」

佛言：「善男子！譬如有人慾游虛空，大自莊嚴菩薩亦爾，欲得是定當大莊嚴，平等莊嚴一切諸法。何以故？世間之法從子得果。

「善男子！一切有為識為種子，此三昧者無有種子。何以故？而此三昧非眼識識乃至非意識識，非作非色，非受非想非行非識，觀一切法普皆平等，是名三藐三佛陀。

「善男子！非異相故名為生死，非異相故名為涅槃。善男子！隨生死相即涅槃相。何以故？一切諸法本性凈故，本性性者名為無性，夫無性者名無性相。若無相性即是無作，如是無作即是法性無有文字，若無文字即名為如。如前，中后亦爾是名三世，夫三世者即名為空，空即無作，如是無作何有作者？是故無作名之為空。若無作作者當知無法，若無法者無求無愿，

【現代漢語翻譯】 現代漢語譯本：這個人就能獲得凈印三昧（一種禪定狀態）。

海慧菩薩說：『世尊！這樣的三昧，它的意義非常深奧，無法用言語表達；無法被看見，因為它超越了數量和法則；難以理解，因為它不可見；它是大智慧，因為它涵蓋了一切法。一切菩薩都是平等的，沒有污垢，沒有雜質，沒有障礙，沒有固定的居所，微妙難明，無法用比喻來說明。它的性質堅固如金剛；不生不滅，不破不壞，不被束縛，不被捆綁，它是大光明，因為它遠離黑暗；不可思議，無垢清凈，因為它遠離貪婪；沒有爭論，因為它修習慈悲；不覺知，不觀察，因為它超越了過去和未來；一切平等，如同虛空一樣。』

『世尊！觀察什麼因緣才能獲得這種三昧？』

佛說：『善男子！譬如有人想要在虛空中游走，必須盛大地莊嚴自己，菩薩也是如此，想要獲得這種禪定，應當盛大地莊嚴自己，平等地莊嚴一切諸法。為什麼呢？世間的法是從因得到果的。

『善男子！一切有為法都是以識為種子，而這種三昧沒有種子。為什麼呢？因為這種三昧不是眼識所能識別的，乃至不是意識所能識別的，它不是行為，不是色，不是受，不是想，不是行，不是識，它觀察一切法都是普遍平等的，這就是所謂的「三藐三佛陀」（無上正等正覺）。』

『善男子！不是因為有不同的相才稱為生死，也不是因為有不同的相才稱為涅槃。善男子！隨順生死的相就是涅槃的相。為什麼呢？因為一切諸法的本性都是清凈的，本性之性稱為無性，所謂的無性就是無性相。如果無相性就是無作，這樣的無作就是法性，沒有文字可以表達，如果無法用文字表達，就稱為「如」。如前、中、后也是如此，這稱為三世，所謂的三世就是空，空就是無作，這樣的無作哪裡有作者呢？所以無作稱為空。如果無作作者，應當知道沒有法，如果沒有法，就沒有追求，沒有願望，

【English Translation】 English version: 'That person will then attain the Samadhi (a state of meditative consciousness) of the Pure Seal.'

Bodhisattva Haihui said, 'World Honored One! Such a Samadhi, its meaning is very profound, and cannot be expressed in words; it cannot be seen, because it transcends numbers and laws; it is difficult to understand, because it is invisible; it is great wisdom, because it encompasses all dharmas. All Bodhisattvas are equal, without defilement, without impurities, without obstacles, without a fixed abode, subtle and difficult to understand, and cannot be described by metaphors. Its nature is as firm as diamond; it is neither born nor destroyed, neither broken nor damaged, neither bound nor tied, it is great light, because it is far from darkness; it is inconceivable, immaculate and pure, because it is far from greed; there is no dispute, because it cultivates compassion; it does not perceive, it does not observe, because it transcends the past and the future; everything is equal, like the void.'

'World Honored One! Observing what causes and conditions can one attain this Samadhi?'

The Buddha said, 'Good man! Just as a person who wants to travel in the void must greatly adorn himself, so too is a Bodhisattva, who wants to attain this Samadhi, should greatly adorn himself, and equally adorn all dharmas. Why is that? The laws of the world obtain results from causes.'

'Good man! All conditioned dharmas have consciousness as their seed, but this Samadhi has no seed. Why is that? Because this Samadhi cannot be recognized by eye consciousness, nor even by mind consciousness, it is not action, not form, not feeling, not perception, not volition, not consciousness, it observes that all dharmas are universally equal, this is what is called 「Samyak-sambuddha」 (Supreme Perfect Enlightenment).'

'Good man! It is not because of different appearances that it is called birth and death, nor is it because of different appearances that it is called Nirvana. Good man! Following the appearance of birth and death is the appearance of Nirvana. Why is that? Because the original nature of all dharmas is pure, the nature of the original nature is called no-nature, and the so-called no-nature is no-nature appearance. If no-appearance nature is no-action, such no-action is the nature of dharma, there are no words to express it, if it cannot be expressed in words, it is called 「suchness」. Suchness before, in the middle, and after is also the same, this is called the three times, the so-called three times is emptiness, emptiness is no-action, where is the actor in such no-action? Therefore, no-action is called emptiness. If there is no actor of no-action, one should know that there is no dharma, if there is no dharma, there is no seeking, no desire,'

---

若無愿求則無身口意業，無身口意業即名無礙，無礙者名為不出，不出不滅不住，不滅不住即無為相，無為相者是名不住。不住者謂無一切所作之業，意不住色乃至意不住行，若是四處意無住者是名無住。若無住者則不生於相似我慢，若無如是相似我慢則無增長，若無增長則無有因，若無有因則無覺觀，若無覺觀是名默然。

「善男子！如是等法其義甚深，若能信者即得解脫，永離顛倒煩惱障礙，即能受持過去未來現在諸佛所有法藏，是大船師、導師、商主、咒師、醫師，則能供養三世諸佛，是名佛子。過於魔業破諸魔眾，不久當得凈印三昧，能大莊嚴堅牢船舫，濟渡眾生於生死海。」

「世尊！云何菩薩能壞一切諸魔伴黨？」

佛言：「菩薩若能不求諸法，爾時則能壞破魔眾、不求一切境界因緣。善男子！有四種魔：一者、陰魔；二者、煩惱魔；三者、死魔；四者、天魔。善男子！若能觀法如幻相者，是人則能破壞陰魔。若見諸法悉是空相，是人則能壞煩惱魔。若見諸法不生不滅，是人則能破壞死魔。若除憍慢，則壞天魔。

「複次，善男子！若知苦者能壞陰魔，若遠離集破煩惱魔，若證滅者則壞死魔，若修道者則壞天魔。

「複次，善男子！若見一切有為法苦則壞陰魔，若見諸法

【現代漢語翻譯】 現代漢語譯本：如果沒有任何願望和追求，就不會有身、口、意三方面的行為（業），沒有身口意業就叫做無礙，無礙的意思就是不生出，不生出就不會滅亡，也不會停留在某個狀態，不滅亡不停留就叫做無為的境界，處於無為境界就叫做不住。不住的意思是沒有一切造作的行為，意念不住留在色（物質）上，乃至意念不住留在行（行為）上，如果意念在以上四處都沒有停留，就叫做無住。如果達到無住的境界，就不會產生相似的驕慢，如果沒有這種相似的驕慢就不會增長，如果沒有增長就不會有因，如果沒有因就不會有覺觀，如果沒有覺觀就叫做默然。 善男子！像這樣的法義非常深奧，如果能夠相信就能得到解脫，永遠脫離顛倒的煩惱和障礙，就能接受並持有過去、未來、現在所有諸佛的法藏，就像偉大的船師、導師、商隊首領、咒術師、醫師一樣，能夠供養三世諸佛，這樣的人就叫做佛子。他們超越了魔的勢力，破除了各種魔眾，不久就能得到清凈的印三昧（一種禪定），能夠建造堅固的大船，將眾生從生死苦海中救度出來。 世尊！菩薩如何才能摧毀一切魔的黨羽呢？ 佛說：菩薩如果能夠不追求任何法，那時就能摧毀魔眾，不追求一切境界的因緣。善男子！有四種魔：第一種是陰魔（五蘊形成的魔障），第二種是煩惱魔（由貪嗔癡等煩惱形成的魔障），第三種是死魔（死亡帶來的恐懼和障礙），第四種是天魔（欲界天魔的干擾）。善男子！如果能夠觀察諸法如幻象，這個人就能摧毀陰魔。如果看到諸法都是空相，這個人就能摧毀煩惱魔。如果看到諸法不生不滅，這個人就能摧毀死魔。如果去除驕慢，就能摧毀天魔。 再者，善男子！如果知道苦，就能摧毀陰魔；如果遠離集（苦的根源），就能摧毀煩惱魔；如果證得滅（苦的止息），就能摧毀死魔；如果修道，就能摧毀天魔。 再者，善男子！如果看到一切有為法都是苦，就能摧毀陰魔；如果看到諸法

【English Translation】 English version: If there is no desire or seeking, there will be no actions (karma) of body, speech, and mind. The absence of actions of body, speech, and mind is called unobstructed. Unobstructed means not arising. Not arising means not ceasing, nor abiding in any state. Not ceasing and not abiding is called the state of non-action (Wuwei). Being in the state of non-action is called non-abiding. Non-abiding means having no actions of any kind. The mind does not abide in form (rupa), nor does it abide in action (samskara). If the mind does not abide in these four places, it is called non-abiding. If one achieves non-abiding, then similar arrogance will not arise. If there is no such similar arrogance, there will be no growth. If there is no growth, there will be no cause. If there is no cause, there will be no perception. If there is no perception, it is called silence. Good man! Such teachings are very profound. If one can believe, one will attain liberation, forever free from inverted afflictions and obstacles. One will be able to receive and uphold the Dharma treasury of all Buddhas of the past, present, and future. Like a great captain, guide, caravan leader, mantra master, and physician, one will be able to make offerings to the Buddhas of the three times. Such a person is called a Buddha's child. They surpass the power of demons, destroy all demonic hosts, and will soon attain the pure Samadhi of the Seal (a type of meditation). They will be able to build a strong and sturdy ship to ferry sentient beings across the sea of birth and death. World Honored One! How can a Bodhisattva destroy all the demonic companions? The Buddha said: If a Bodhisattva can seek no Dharma, then they can destroy the demonic hosts, not seeking the causes and conditions of any realm. Good man! There are four kinds of demons: first, the Skandha demon (the demon of the five aggregates), second, the affliction demon (the demon of afflictions like greed, anger, and ignorance), third, the death demon (the fear and obstacles brought by death), and fourth, the heavenly demon (the interference of the Mara of the desire realm). Good man! If one can observe all dharmas as illusions, that person can destroy the Skandha demon. If one sees all dharmas as empty, that person can destroy the affliction demon. If one sees all dharmas as neither arising nor ceasing, that person can destroy the death demon. If one removes arrogance, one can destroy the heavenly demon. Furthermore, good man! If one knows suffering, one can destroy the Skandha demon. If one is far from the origin of suffering (samudaya), one can destroy the affliction demon. If one realizes the cessation of suffering (nirodha), one can destroy the death demon. If one cultivates the path (marga), one can destroy the heavenly demon. Furthermore, good man! If one sees all conditioned dharmas as suffering, one can destroy the Skandha demon. If one sees all dharmas

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真實無常壞煩惱魔，若見諸法真實無我能壞死魔，若見諸法寂靜涅槃能壞天魔。

「複次，善男子！菩薩若能于身無貪，捨身施時迴向菩提，能壞陰魔；施時遠離慳貪之心，壞煩惱魔；若觀財物一切無常，能壞死魔；為眾生故修悲佈施，能壞天魔。

「複次，善男子！若有菩薩不為我見受持凈戒能壞陰魔，不為有貪受持凈戒壞煩惱魔，若為遠離生死過失受持凈戒能壞死魔，若能生心令毀禁者悉持凈戒受持凈戒則壞天魔。

「複次，善男子！若有菩薩不見我忍我修于忍則壞陰魔，不見眾生有修忍者壞煩惱魔，不見生死則壞死魔，不見菩提則壞天魔。

「複次，善男子！若有菩薩勤修精進其身寂靜則壞陰魔，勤行精進其心寂靜壞煩惱魔，勤行精進觀法無生能壞死魔，勤行精進為調眾生令轉生死則壞天魔。

「複次，善男子！若有菩薩不為五陰修集禪定能壞陰魔，不著界處修集禪定壞煩惱魔，不著入處修集禪定能壞死魔，所有諸善迴向菩提能壞天魔。

「複次，善男子！若有菩薩知陰方便能壞陰魔，知界方便壞煩惱魔，知入方便能壞死魔，以如是等種種方便迴向菩提能壞天魔。

「複次，善男子！若有菩薩觀一切法皆是空相能壞陰魔，觀一切法悉是無相壞煩惱魔，觀一切法悉是

【現代漢語翻譯】 現代漢語譯本：真實地認識到諸法無常，就能摧毀煩惱魔；如果認識到諸法真實無我，就能摧毀死魔；如果認識到諸法寂靜涅槃，就能摧毀天魔。

『再者，善男子！菩薩如果能對自身沒有貪戀，在佈施身體時迴向菩提，就能摧毀陰魔（五蘊之魔）；佈施時遠離慳吝貪婪之心，就能摧毀煩惱魔；如果觀察財物一切都是無常的，就能摧毀死魔；爲了眾生的緣故修習慈悲佈施，就能摧毀天魔。

『再者，善男子！如果有菩薩不爲了我見而受持清凈戒律，就能摧毀陰魔；不爲了貪慾而受持清凈戒律，就能摧毀煩惱魔；如果爲了遠離生死過失而受持清凈戒律，就能摧毀死魔；如果能生起心念，令毀犯戒律的人都持守清凈戒律，就能摧毀天魔。

『再者，善男子！如果有菩薩不執著于『我』在修忍辱，就能摧毀陰魔；不執著于眾生在修忍辱，就能摧毀煩惱魔；不執著于生死，就能摧毀死魔；不執著于菩提，就能摧毀天魔。

『再者，善男子！如果有菩薩勤奮修習精進，使其身寂靜，就能摧毀陰魔；勤奮修行精進，使其心寂靜，就能摧毀煩惱魔；勤奮修行精進，觀察諸法無生，就能摧毀死魔；勤奮修行精進，爲了調伏眾生，令其脫離生死，就能摧毀天魔。

『再者，善男子！如果有菩薩不爲了五陰（色、受、想、行、識）而修習禪定，就能摧毀陰魔；不執著于界處（十八界）而修習禪定，就能摧毀煩惱魔；不執著于入處（十二入）而修習禪定，就能摧毀死魔；將所有善行迴向菩提，就能摧毀天魔。

『再者，善男子！如果有菩薩瞭解五陰的方便法門，就能摧毀陰魔；瞭解十八界的方便法門，就能摧毀煩惱魔；瞭解十二入的方便法門，就能摧毀死魔；以這些種種方便法門迴向菩提，就能摧毀天魔。

『再者，善男子！如果有菩薩觀察一切法都是空相，就能摧毀陰魔；觀察一切法都是無相，就能摧毀煩惱魔；觀察一切法都是...

【English Translation】 English version: Truly seeing that all dharmas are impermanent destroys the Mara of afflictions; seeing that all dharmas are truly without self destroys the Mara of death; seeing that all dharmas are the quiescence of Nirvana destroys the Mara of the heavens.

'Furthermore, good man! If a Bodhisattva can be without greed for the body, and when giving away the body, dedicate it towards Bodhi, they can destroy the Mara of the skandhas (aggregates); when giving, being far from a miserly and greedy heart, they destroy the Mara of afflictions; if they observe that all things are impermanent, they can destroy the Mara of death; for the sake of sentient beings, cultivating compassionate giving, they can destroy the Mara of the heavens.'

'Furthermore, good man! If a Bodhisattva does not uphold pure precepts for the sake of self-view, they can destroy the Mara of the skandhas; not upholding pure precepts for the sake of greed, they destroy the Mara of afflictions; if they uphold pure precepts to be far from the faults of birth and death, they can destroy the Mara of death; if they can generate the thought to have those who break precepts all uphold pure precepts, they can destroy the Mara of the heavens.'

'Furthermore, good man! If a Bodhisattva does not cling to the idea of 'I' practicing patience, they can destroy the Mara of the skandhas; not clinging to the idea of sentient beings practicing patience, they destroy the Mara of afflictions; not clinging to birth and death, they destroy the Mara of death; not clinging to Bodhi, they destroy the Mara of the heavens.'

'Furthermore, good man! If a Bodhisattva diligently cultivates vigor, making their body tranquil, they can destroy the Mara of the skandhas; diligently practicing vigor, making their mind tranquil, they destroy the Mara of afflictions; diligently practicing vigor, observing that dharmas are without arising, they can destroy the Mara of death; diligently practicing vigor, to tame sentient beings, causing them to turn away from birth and death, they can destroy the Mara of the heavens.'

'Furthermore, good man! If a Bodhisattva does not cultivate samadhi for the sake of the five skandhas (form, feeling, perception, mental formations, consciousness), they can destroy the Mara of the skandhas; not being attached to the realms (eighteen realms) when cultivating samadhi, they destroy the Mara of afflictions; not being attached to the entrances (twelve entrances) when cultivating samadhi, they can destroy the Mara of death; dedicating all good deeds towards Bodhi, they can destroy the Mara of the heavens.'

'Furthermore, good man! If a Bodhisattva understands the skillful means of the skandhas, they can destroy the Mara of the skandhas; understanding the skillful means of the eighteen realms, they destroy the Mara of afflictions; understanding the skillful means of the twelve entrances, they can destroy the Mara of death; with these various skillful means, dedicating them towards Bodhi, they can destroy the Mara of the heavens.'

'Furthermore, good man! If a Bodhisattva observes that all dharmas are empty in nature, they can destroy the Mara of the skandhas; observing that all dharmas are without characteristics, they destroy the Mara of afflictions; observing that all dharmas are...

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無愿能壞死魔，具是三法迴向菩提能壞天魔。

「複次，善男子！若有菩薩觀身身處不覺不著能壞陰魔，觀受受處不覺不著壞煩惱魔，觀心心處不覺不著能壞死魔，觀法法處不覺不著能壞天魔；作如是觀終不失於菩提之心，是人則能壞破四魔。

「善男子！若著我者則增魔事，菩薩摩訶薩亦知有我亦知無我。若有法非有我非無我，如是則無一法增減，一切眾生無明所覆。是故菩薩為欲莊嚴無上大乘，非為我故而發莊嚴，發莊嚴已作是思惟：『誰莊嚴法堅固不壞？我當莊嚴。我亦不為壞我眾生壽命士夫而行莊嚴，為破眾生著我邪惑眾生壽命士夫等見而行莊嚴。眾生顛倒見是五陰常樂我凈，我當爲說如是無常、苦、空、無我，為令眾生得真實智。若有眾生心有愿求，當知是人即名爲著。若不願求則無有著，若不著者是人不誑，若不誑者得真實智，知於過去未來現在，不著過去未來現在。何以故？過去已盡、未來未至、現在不住。』若於三世不作著想，名不顛倒、名菩薩行，了知一切眾生諸行，知已了了說業及果，亦知貪行瞋行癡行。知有眾生行於貪慾莊嚴于瞋，行於瞋恚莊嚴于貪，行於愚癡莊嚴于貪，行於貪慾莊嚴于癡，行於瞋恚莊嚴于癡，行於愚癡莊嚴于瞋。

「善男子！有諸眾生於色生貪、于聲生

【現代漢語翻譯】 現代漢語譯本：沒有願望能摧毀死魔，具備這三種法迴向菩提能摧毀天魔。

『再者，善男子！如果有菩薩觀察身體，對身體的所在之處不執著不覺察，就能摧毀陰魔；觀察感受，對感受的所在之處不執著不覺察，就能摧毀煩惱魔；觀察心念，對心念的所在之處不執著不覺察，就能摧毀死魔；觀察法，對法的所在之處不執著不覺察，就能摧毀天魔；像這樣觀察，最終不會失去菩提之心，這個人就能摧毀四魔。

『善男子！如果執著於我，就會增長魔事，菩薩摩訶薩既知道有我，也知道無我。如果有一種法既非有我，也非無我，這樣就不會有一法增減，一切眾生都被無明所覆蓋。因此，菩薩爲了莊嚴無上大乘，不是爲了我而發願莊嚴，發願莊嚴后這樣思考：『誰來莊嚴法使其堅固不壞？我應當來莊嚴。我也不為那些會壞我、眾生、壽命、士夫而行莊嚴，而是爲了破除眾生執著於我、邪惑、眾生、壽命、士夫等見解而行莊嚴。眾生顛倒地認為五陰是常、樂、我、凈，我應當為他們說無常、苦、空、無我，使眾生獲得真實的智慧。如果眾生心中有所愿求，應當知道這個人就叫做執著。如果不願求就沒有執著，如果不執著，這個人就不會被迷惑，如果不被迷惑，就能獲得真實的智慧，知道過去、未來、現在，不執著於過去、未來、現在。為什麼呢？因為過去已經過去，未來還沒有到來，現在不會停留。』如果對三世不產生執著，就叫做不顛倒，叫做菩薩行，瞭解一切眾生的行為，瞭解后清楚地說出業和果報，也知道貪慾的行為、嗔恨的行為、愚癡的行為。知道有眾生行於貪慾而莊嚴于嗔恨，行於嗔恨而莊嚴于貪慾，行於愚癡而莊嚴于貪慾，行於貪慾而莊嚴于愚癡，行於嗔恨而莊嚴于愚癡，行於愚癡而莊嚴于嗔恨。

『善男子！有些眾生對色產生貪慾，對聲音產生貪慾，對……』

【English Translation】 English version: The absence of desire can destroy the Death Demon; possessing these three dharmas and dedicating them to Bodhi can destroy the Heavenly Demon.

'Furthermore, good man! If a Bodhisattva observes the body, not being aware of or attached to the location of the body, they can destroy the Skandha Demon; observing feelings, not being aware of or attached to the location of feelings, they can destroy the Klesha Demon; observing the mind, not being aware of or attached to the location of the mind, they can destroy the Death Demon; observing dharmas, not being aware of or attached to the location of dharmas, they can destroy the Heavenly Demon. By observing in this way, they will never lose their Bodhi mind, and this person can destroy the four demons.'

'Good man! If one is attached to 'self', demonic activities will increase. A Bodhisattva Mahasattva knows both that there is a 'self' and that there is no 'self'. If there is a dharma that is neither 'self' nor 'no-self', then there is no increase or decrease of any dharma. All sentient beings are covered by ignorance. Therefore, the Bodhisattva, in order to adorn the unsurpassed Great Vehicle, does not make adornments for the sake of 'self'. Having made adornments, they think: 'Who will adorn the dharma to make it firm and indestructible? I shall adorn it. I also do not make adornments for the sake of destroying myself, sentient beings, life, or individuals, but to break the views of sentient beings who are attached to 'self', deluded, sentient beings, life, individuals, etc. Sentient beings are deluded in seeing the five skandhas as permanent, pleasurable, 'self', and pure. I shall speak to them of impermanence, suffering, emptiness, and no-self, so that sentient beings may attain true wisdom. If sentient beings have desires, know that this person is called attached. If there is no desire, there is no attachment. If there is no attachment, this person is not deceived. If not deceived, they attain true wisdom, knowing the past, future, and present, and not being attached to the past, future, or present. Why? Because the past is gone, the future has not arrived, and the present does not stay.' If one does not have attachment to the three times, it is called non-delusion, called the Bodhisattva's practice, understanding all the actions of sentient beings, and after understanding, clearly speaking of karma and its results, also knowing the actions of greed, anger, and delusion. Knowing that there are sentient beings who act with greed and adorn with anger, act with anger and adorn with greed, act with delusion and adorn with greed, act with greed and adorn with delusion, act with anger and adorn with delusion, act with delusion and adorn with anger.'

'Good man! There are sentient beings who are greedy for form, greedy for sound, greedy for...'

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瞋，復有眾生於聲生貪、於色生恚，復有眾生於香生貪、于味生恚，復有眾生於味生貪、于香生恚，復有眾生於觸生貪、於法生恚，復有眾生於法生貪、于觸生恚，復有眾生貪慾羸劣、瞋恚猛健，復有眾生貪慾猛健、瞋恚羸劣，復有貪羸癡健、癡羸貪健、瞋羸癡健、癡羸瞋健。或有眾生為色調伏，非為聲香味觸法等；有為聲調伏，非為色香味觸法等；有為香調伏，非為色聲味觸法等；有為味調伏，非為色聲香觸法等；有為觸調伏，非為色聲香味法等；有為法調伏，非為色聲香味觸故。

「復有眾生心寂靜故而得調伏，非身寂靜而得調伏。或有眾生身寂靜故而得調伏，非心寂靜而得調伏。或有眾生聞說無常而得調伏，非因於苦、不凈、無我而得調伏。或有眾生聞說苦故而得調伏，非因無常、不凈、無我而得調伏。或有眾生聞說不凈而得調伏，非因無常、苦、無我等而得調伏。或有眾生聞說無我而得調伏，非因無常、苦、不凈等而得調伏。

「復有眾生見身神通而得調伏，非他心智而得調伏。或有眾生因他心智而得調伏，非因神通而得調伏。

「善男子！有諸眾生勤修精進遲得解脫，有少精進速得解脫，有勤精進速得解脫，有少精進遲得解脫。有因解脫非緣解脫，有緣解脫非因解脫，有因緣解脫非因緣

【現代漢語翻譯】 現代漢語譯本： 關於嗔（chēn，憤怒），又有一些眾生對聲音產生貪戀，對顏色產生憎恨；又有一些眾生對氣味產生貪戀，對味道產生憎恨；又有一些眾生對味道產生貪戀，對氣味產生憎恨；又有一些眾生對觸感產生貪戀，對法（dharma，佛法）產生憎恨；又有一些眾生對法產生貪戀，對觸感產生憎恨；又有一些眾生貪慾微弱，嗔恚強烈；又有一些眾生貪慾強烈，嗔恚微弱；又有一些眾生貪慾微弱而愚癡強烈，愚癡微弱而貪慾強烈，嗔恚微弱而愚癡強烈，愚癡微弱而嗔恚強烈。或者有一些眾生被顏色調伏，而不是被聲音、氣味、味道、觸感、法等調伏；有一些被聲音調伏，而不是被顏色、氣味、味道、觸感、法等調伏；有一些被氣味調伏，而不是被顏色、聲音、味道、觸感、法等調伏；有一些被味道調伏，而不是被顏色、聲音、氣味、觸感、法等調伏；有一些被觸感調伏，而不是被顏色、聲音、氣味、味道、法等調伏；有一些被法調伏，而不是被顏色、聲音、氣味、味道、觸感調伏。 又有一些眾生因為內心寂靜而得到調伏，而不是因為身體寂靜而得到調伏。或者有一些眾生因為身體寂靜而得到調伏，而不是因為內心寂靜而得到調伏。或者有一些眾生聽到說無常（anicca，世事無常）而得到調伏，而不是因為苦（dukkha，痛苦）、不凈（asubha，不潔凈）、無我（anatta，無我）而得到調伏。或者有一些眾生聽到說苦而得到調伏，而不是因為無常、不凈、無我而得到調伏。或者有一些眾生聽到說不凈而得到調伏，而不是因為無常、苦、無我等而得到調伏。或者有一些眾生聽到說無我而得到調伏，而不是因為無常、苦、不凈等而得到調伏。 又有一些眾生看到身體的神通而得到調伏，而不是因為他心智（citta-jnana，瞭解他人想法的能力）而得到調伏。或者有一些眾生因為他心智而得到調伏，而不是因為神通而得到調伏。 善男子！有一些眾生勤奮修行精進但遲緩得到解脫，有一些稍微精進就迅速得到解脫，有一些勤奮精進就迅速得到解脫，有一些稍微精進就遲緩得到解脫。有一些是因為解脫而不是緣于解脫，有一些是緣于解脫而不是因為解脫，有一些是既因為又緣于解脫，而不是既不因為也不緣于解脫。

【English Translation】 English version: Regarding anger (krodha), there are beings who develop craving for sounds and hatred for forms; there are beings who develop craving for smells and hatred for tastes; there are beings who develop craving for tastes and hatred for smells; there are beings who develop craving for touch and hatred for dharma (teachings); there are beings who develop craving for dharma and hatred for touch; there are beings whose craving is weak and anger is strong; there are beings whose craving is strong and anger is weak; there are those whose craving is weak and ignorance is strong, ignorance is weak and craving is strong, anger is weak and ignorance is strong, and ignorance is weak and anger is strong. Some beings are tamed by forms, but not by sounds, smells, tastes, touch, or dharma; some are tamed by sounds, but not by forms, smells, tastes, touch, or dharma; some are tamed by smells, but not by forms, sounds, tastes, touch, or dharma; some are tamed by tastes, but not by forms, sounds, smells, touch, or dharma; some are tamed by touch, but not by forms, sounds, smells, tastes, or dharma; some are tamed by dharma, but not by forms, sounds, smells, tastes, or touch. Furthermore, there are beings who are tamed by the tranquility of their minds, but not by the tranquility of their bodies. Or there are beings who are tamed by the tranquility of their bodies, but not by the tranquility of their minds. Or there are beings who are tamed by hearing about impermanence (anicca), but not by suffering (dukkha), impurity (asubha), or non-self (anatta). Or there are beings who are tamed by hearing about suffering, but not by impermanence, impurity, or non-self. Or there are beings who are tamed by hearing about impurity, but not by impermanence, suffering, or non-self. Or there are beings who are tamed by hearing about non-self, but not by impermanence, suffering, or impurity. Furthermore, there are beings who are tamed by seeing bodily supernormal powers, but not by the knowledge of others' minds (citta-jnana). Or there are beings who are tamed by the knowledge of others' minds, but not by supernormal powers. Good man! There are beings who diligently practice and progress slowly to liberation, some who progress quickly to liberation with little effort, some who progress quickly to liberation with diligent effort, and some who progress slowly to liberation with little effort. There is liberation that is due to a cause but not a condition, liberation that is due to a condition but not a cause, and liberation that is due to both cause and condition, and not due to neither cause nor condition.

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解脫。有諸眾生觀于內法而得解脫，非觀于外；有觀于外而得解脫，非觀于內；有觀內外而得解脫，有不觀內外而得解脫。有諸眾生因樂行故而得解脫，非因苦行；有因苦行而得解脫，非因樂行；或因苦樂而得解脫；或有不因苦行樂行而得解脫。有諸眾生因讚美故而得調伏，非因呵責；或因呵責而得調伏，非因讚美；或因贊毀而得調伏；或有不因而得調伏。有諸眾生因逆說法而得調伏，不因順說；或有因順而得調伏，不因於逆；或因逆順而得調伏；或有非因逆順說法而得調伏。有諸眾生因聞略說而得調伏，非因於廣；或有因廣而得調伏，非因於略；有因廣略而得調伏；或有不因廣略說法而得調伏。有諸眾生因四真諦而得調伏，有因念處而得調伏，有因正勤而得調伏，或因如意而得調伏，或因五根而得調伏，或因五力而得調伏，或因七覺而得調伏，或因八道而得調伏。

「善男子！眾生之行不可思議，眾生之心亦不可思議，眾生調伏不可思議，所入法門不可思議，眾生境界不可思議。菩薩摩訶薩獲得如是不可思議智，然後乃知一切眾生所行之行不可思議。

「善男子！譬如羅網多有諸結，有人在中以咒術力，破網得出隨意而去。菩薩摩訶薩亦復如是，入眾生中以智咒力，壞煩惱網隨意自在，雖未證得阿耨多

【現代漢語翻譯】 現代漢語譯本 關於解脫。有些眾生通過觀察內在的法而獲得解脫，而不是觀察外在的法；有些通過觀察外在的法而獲得解脫，而不是觀察內在的法；有些通過觀察內外之法而獲得解脫；有些不通過觀察內外之法而獲得解脫。有些眾生因為喜歡修行而獲得解脫，而不是因為苦行；有些因為苦行而獲得解脫，而不是因為喜歡修行；有些通過苦樂兼修而獲得解脫；有些不通過苦行或樂行而獲得解脫。有些眾生因為讚美而得到調伏，而不是因為責備；有些因為責備而得到調伏，而不是因為讚美；有些通過讚美和責備而得到調伏；有些不通過讚美或責備而得到調伏。有些眾生因為逆向說法而得到調伏，而不是因為順向說法；有些因為順向說法而得到調伏，而不是因為逆向說法；有些通過逆向和順向說法而得到調伏；有些不通過逆向或順向說法而得到調伏。有些眾生因為聽聞簡略的說法而得到調伏，而不是因為廣博的說法；有些因為廣博的說法而得到調伏，而不是因為簡略的說法；有些通過廣博和簡略的說法而得到調伏；有些不通過廣博或簡略的說法而得到調伏。有些眾生因為四真諦（苦、集、滅、道）而得到調伏，有些因為四念處（身、受、心、法）而得到調伏，有些因為四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）而得到調伏，有些因為四如意足（欲、勤、心、觀）而得到調伏，有些因為五根（信、精進、念、定、慧）而得到調伏，有些因為五力（信、精進、念、定、慧）而得到調伏，有些因為七覺支（擇法、精進、喜、輕安、念、定、舍）而得到調伏，有些因為八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）而得到調伏。 『善男子！眾生的行為不可思議，眾生的心念也不可思議，眾生的調伏方式不可思議，所進入的法門不可思議，眾生的境界不可思議。菩薩摩訶薩獲得如此不可思議的智慧，然後才能知道一切眾生所行的行為是不可思議的。』 『善男子！譬如一張羅網有很多結，有人在其中用咒術的力量，破開網而出，隨意而去。菩薩摩訶薩也是如此，進入眾生之中，用智慧的咒力，破壞煩惱之網，隨意自在，雖然還沒有證得阿耨多羅三藐三菩提（無上正等正覺）』

【English Translation】 English version Regarding liberation. Some beings attain liberation by observing internal dharmas, not by observing external ones; some attain liberation by observing external dharmas, not by observing internal ones; some attain liberation by observing both internal and external dharmas; some attain liberation without observing either internal or external dharmas. Some beings attain liberation through pleasurable practices, not through ascetic practices; some attain liberation through ascetic practices, not through pleasurable practices; some attain liberation through both pleasurable and ascetic practices; some attain liberation without either ascetic or pleasurable practices. Some beings are tamed through praise, not through blame; some are tamed through blame, not through praise; some are tamed through both praise and blame; some are tamed without either praise or blame. Some beings are tamed through teaching in reverse, not through teaching in accordance; some are tamed through teaching in accordance, not through teaching in reverse; some are tamed through both reverse and accordance teaching; some are tamed without either reverse or accordance teaching. Some beings are tamed through hearing brief teachings, not through extensive teachings; some are tamed through extensive teachings, not through brief teachings; some are tamed through both extensive and brief teachings; some are tamed without either extensive or brief teachings. Some beings are tamed through the Four Noble Truths (dukkha, samudaya, nirodha, marga), some are tamed through the Four Foundations of Mindfulness (body, feeling, mind, dharma), some are tamed through the Four Right Exertions (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, maintaining good that has arisen), some are tamed through the Four Paths to Power (desire, effort, mind, investigation), some are tamed through the Five Roots (faith, effort, mindfulness, concentration, wisdom), some are tamed through the Five Powers (faith, effort, mindfulness, concentration, wisdom), some are tamed through the Seven Factors of Enlightenment (mindfulness, investigation of dharma, effort, joy, tranquility, concentration, equanimity), some are tamed through the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). 'Good man! The actions of beings are inconceivable, the minds of beings are also inconceivable, the ways of taming beings are inconceivable, the dharma doors they enter are inconceivable, the realms of beings are inconceivable. Bodhisattva Mahasattvas, having attained such inconceivable wisdom, then know that all the actions of beings are inconceivable.' 'Good man! It is like a net with many knots, and someone within it, through the power of a mantra, breaks the net and goes out freely. Bodhisattva Mahasattvas are also like this, entering among beings, using the power of wisdom like a mantra, breaking the net of afflictions, and being free and at ease, although they have not yet attained Anuttara Samyak Sambodhi (unexcelled perfect enlightenment).'

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羅三藐三菩提，而能通達眾生所行。」

爾時，舍利弗白佛言：「世尊！菩薩摩訶薩初發無上菩提心時，聞諸眾生有如是行，不驚不怖，是事實難，不可思議。」

佛言：「舍利弗！于意云何？如師子子，雖復初產，聞師子吼，有怖畏不？」

「不也。世尊！」

「菩薩摩訶薩初發無上菩提心時，聞眾生行亦復如是。舍利弗！于意云何？火勢雖小，畏乾薪不？」

「不也。世尊！」

「菩薩摩訶薩初發無上菩提心已，得智慧火亦復如是。舍利弗！如來今以非喻為喻。舍利弗！譬如猛火與諸乾薪，結期七日當大戰鬥。爾時，一切干樹草木種種枝葉悉共聚合如須彌山；爾時，猛火有一親友而語之言：『汝今何故，不自莊嚴多求援助？彼薪眾多，汝唯一己，何能當之？』時火答言：『彼怨雖多，我力能敵，不須伴黨。』舍利弗！菩薩摩訶薩亦復如是。雖諸煩惱悉共和合其勢熾盛，菩薩智慧力能消伏。舍利弗！菩薩摩訶薩有二種力：一、煩惱力；二、智慧力。菩薩若無煩惱力者，則不能共諸眾生行，亦不能知眾生行處，亦當證於聲聞緣覺，是故菩薩以煩惱力遍游諸有不生怖畏，是名菩薩行於方便。

「舍利弗！如小毒蛇不須伴侶，初發心者亦復如是。舍利弗！譬如螢火雖有無量千

【現代漢語翻譯】 現代漢語譯本：『能證得無上正等正覺（Anuttara-samyak-sambodhi），並且能夠通達眾生所行的道理。』 當時，舍利弗（Sariputra）對佛說：『世尊！菩薩摩訶薩（Bodhisattva-mahasattva）初發無上菩提心（Anuttara-bodhi-citta）時，聽到眾生有這樣的行為，不感到驚訝也不感到恐懼，這實在是難以置信，不可思議。』 佛說：『舍利弗！你的想法如何？就像獅子幼崽，即使是剛出生，聽到獅子的吼聲，會感到害怕嗎？』 『不會的，世尊！』 『菩薩摩訶薩初發無上菩提心時，聽到眾生的行為也是如此。舍利弗！你的想法如何？火勢雖然很小，會害怕乾燥的柴火嗎？』 『不會的，世尊！』 『菩薩摩訶薩初發無上菩提心后，得到的智慧之火也是如此。舍利弗！如來（Tathagata）現在用非比喻來做比喻。舍利弗！譬如猛火和乾燥的柴火，約定七天後要進行一場大戰。那時，所有的干樹、草木、各種枝葉都聚集在一起，像須彌山（Sumeru）一樣；這時，猛火有一個朋友對它說：『你現在為什麼不自我壯大，多尋求幫助呢？那些柴火很多，你只有自己一個，怎麼能抵擋得住呢？』當時，火回答說：『那些敵人雖然多，我的力量能夠戰勝，不需要同伴。』舍利弗！菩薩摩訶薩也是如此。雖然各種煩惱都聯合起來，氣勢很盛，菩薩的智慧力量能夠消滅它們。舍利弗！菩薩摩訶薩有兩種力量：一、煩惱的力量；二、智慧的力量。菩薩如果沒有煩惱的力量，就不能和眾生一起修行，也不能瞭解眾生所行之處，也將會證得聲聞（Sravaka）或緣覺（Pratyekabuddha）的果位，所以菩薩用煩惱的力量遍游各種存在，不產生恐懼，這叫做菩薩的方便修行。 『舍利弗！就像小毒蛇不需要伴侶一樣，初發菩提心的人也是如此。舍利弗！譬如螢火蟲雖然有無數千

【English Translation】 English version: 'Attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and be able to understand the conduct of all beings.' At that time, Sariputra (Sariputra) said to the Buddha: 'World Honored One! When a Bodhisattva-mahasattva (Bodhisattva-mahasattva) first generates the mind of Anuttara-bodhi-citta (supreme enlightenment), upon hearing that beings have such conduct, they are neither surprised nor afraid. This is truly difficult and inconceivable.' The Buddha said: 'Sariputra! What do you think? Like a lion cub, even if it is just born, upon hearing a lion's roar, would it be afraid?' 'No, World Honored One!' 'When a Bodhisattva-mahasattva first generates the mind of Anuttara-bodhi-citta, upon hearing the conduct of beings, it is also like this. Sariputra! What do you think? Although the fire is small, is it afraid of dry firewood?' 'No, World Honored One!' 'After a Bodhisattva-mahasattva first generates the mind of Anuttara-bodhi-citta, the fire of wisdom obtained is also like this. Sariputra! The Tathagata (Tathagata) now uses a non-metaphor as a metaphor. Sariputra! For example, fierce fire and dry firewood agree to have a great battle after seven days. At that time, all the dry trees, grasses, and various branches and leaves gather together, like Mount Sumeru (Sumeru); at this time, a friend of the fierce fire says to it: 'Why don't you strengthen yourself and seek more help? There is a lot of firewood, and you are only one, how can you resist it?' At that time, the fire replied: 'Although those enemies are many, my strength can overcome them, I don't need companions.' Sariputra! A Bodhisattva-mahasattva is also like this. Although all kinds of afflictions unite and their momentum is strong, the power of the Bodhisattva's wisdom can eliminate them. Sariputra! A Bodhisattva-mahasattva has two kinds of power: one, the power of afflictions; two, the power of wisdom. If a Bodhisattva does not have the power of afflictions, then they cannot practice with all beings, nor can they understand where beings are going, and they will also attain the fruit of Sravaka (Sravaka) or Pratyekabuddha (Pratyekabuddha). Therefore, the Bodhisattva uses the power of afflictions to travel through all existences without fear. This is called the Bodhisattva's skillful practice. 'Sariputra! Just like a small poisonous snake does not need companions, so is the one who first generates the Bodhi mind. Sariputra! For example, although there are countless thousands of fireflies,

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萬億數，不能障蔽日之光明；菩薩摩訶薩亦復如是，雖有煩惱無量無數，不能障蔽菩薩智光。

「舍利弗！如阿伽陀一丸之藥能破大毒；菩薩智慧亦復如是，小智慧藥能壞無量大煩惱毒。

「舍利弗！譬如天降一味之水，隨地差別得種種味；菩薩摩訶薩一解脫智亦復如是，隨眾生根說種種異。

「舍利弗！如閻浮樹下有金泥，是金泥中有種種寶；菩薩摩訶薩初發菩提金泥心中，亦復有聲聞、辟支佛寶。

「舍利弗！如余小王一切悉屬轉輪聖王；一切人天亦復如是，悉來歸屬初心菩薩。

「舍利弗！如薄福人不遇寶雨；若不能于無量佛所種諸善根，則不能發菩提之心。

「舍利弗！無甘蔗子則無種種石蜜諸味；若無菩提心者，亦無種種三寶諸味。

「舍利弗！如耆婆醫王常作是言：『天下所有無非是藥。』菩薩亦爾，說一切法無非菩提。

「舍利弗！如阿修羅王盡其勢力，不能遮障日月之道；一切魔眾亦復如是，盡其勢力不能遮障勤行菩薩修菩提道。

「舍利弗！如色界天宮殿屋宅依空而住；勤行菩薩所得菩提，亦復如是依空而住。

「舍利弗！譬如虛空悉能容受一切萬物，而是虛空初無增減；無量佛法亦復如是，雖有菩薩發心推求，而是佛法亦無增減

【現代漢語翻譯】 現代漢語譯本 萬億數量的星辰，也不能遮蔽太陽的光明；菩薩摩訶薩（偉大的菩薩）也是如此，即使有無量無數的煩惱，也不能遮蔽菩薩的智慧之光。 『舍利弗（佛陀的十大弟子之一，以智慧著稱）！就像阿伽陀（一種藥名）的一丸藥能解除大毒；菩薩的智慧也是如此，小小的智慧之藥能摧毀無量的大煩惱毒。 『舍利弗！譬如天降下同一種味道的水，隨著地質的不同而產生各種不同的味道；菩薩摩訶薩的解脫智慧也是如此，隨著眾生的根器不同而宣說各種不同的法門。 『舍利弗！就像閻浮樹（一種樹名）下有金泥，這金泥中有各種各樣的寶藏；菩薩摩訶薩最初發菩提心（覺悟之心）的如同金泥的心中，也有聲聞（聽聞佛法而修行的人）、辟支佛（不需佛陀教導，自己覺悟的人）的寶藏。 『舍利弗！就像其他小國王都歸屬於轉輪聖王（擁有統治世界的理想君主）；一切人天（人和天神）也都是如此，都歸屬於最初發心的菩薩。 『舍利弗！就像福報淺薄的人遇不到寶雨（天降寶物）；如果不能在無量佛那裡種下各種善根，就不能發起菩提之心。 『舍利弗！沒有甘蔗的種子，就不會有各種石蜜（糖蜜）的味道；如果沒有菩提心，也不會有各種三寶（佛、法、僧）的滋味。 『舍利弗！就像耆婆（古代名醫）醫王常說：『天下所有的東西沒有不是藥的。』菩薩也是如此，說一切法沒有不是通向菩提的。 『舍利弗！就像阿修羅王（一種神祇）用盡他的力量，也不能遮擋太陽和月亮的執行；一切魔眾也是如此，用盡他們的力量也不能遮擋勤奮修行的菩薩修菩提之道。 『舍利弗！就像**天（此處原文缺失，指代天界）的宮殿房屋依空而住；勤奮修行的菩薩所獲得的菩提，也是如此依空而住。 『舍利弗！譬如虛空能夠容納一切萬物，而虛空本身並沒有增加或減少；無量的佛法也是如此，即使有菩薩發心去探求，而佛法本身也沒有增加或減少。

【English Translation】 English version Myriads of trillions of stars cannot obscure the light of the sun; likewise, a Bodhisattva Mahasattva (a great Bodhisattva) is such that even though they have immeasurable and countless afflictions, these cannot obscure the light of the Bodhisattva's wisdom. 『Shariputra (one of Buddha's ten great disciples, known for his wisdom)! Just as a single pill of Agada (a type of medicine) can break down great poison; the wisdom of a Bodhisattva is also like this, a small medicine of wisdom can destroy immeasurable great afflictions of poison.』 『Shariputra! For example, when the heavens send down water of a single flavor, it obtains various flavors depending on the differences in the land; the Bodhisattva Mahasattva's wisdom of liberation is also like this, speaking various different teachings according to the different capacities of sentient beings.』 『Shariputra! Just as there is gold mud under the Jambū tree (a type of tree), and in this gold mud there are various treasures; in the heart of a Bodhisattva Mahasattva who initially generates the Bodhi mind (mind of enlightenment), there are also the treasures of Shravakas (those who hear and practice the teachings) and Pratyekabuddhas (those who achieve enlightenment on their own).』 『Shariputra! Just as all the other small kings belong to the Chakravartin King (an ideal ruler who possesses the world); all humans and gods are also like this, all coming to belong to the Bodhisattva who initially generates the mind of enlightenment.』 『Shariputra! Just as a person with little merit does not encounter a rain of treasures; if one cannot plant various good roots in the presence of immeasurable Buddhas, then one cannot generate the mind of Bodhi.』 『Shariputra! Without sugarcane seeds, there would be no various flavors of rock candy and other sweets; if there is no Bodhi mind, there will also be no flavors of the various Three Jewels (Buddha, Dharma, Sangha).』 『Shariputra! Just as the physician king Jivaka (an ancient famous physician) always says: 『Everything in the world is medicine.』 A Bodhisattva is also like this, saying that all dharmas are nothing other than Bodhi.』 『Shariputra! Just as the Asura King (a type of deity) exhausts his power, he cannot obstruct the path of the sun and moon; all the demon hordes are also like this, exhausting their power they cannot obstruct the Bodhisattva who diligently practices the path of Bodhi.』 『Shariputra! Just as the palaces and dwellings of the **Heaven (original text missing, referring to a heavenly realm) reside in space; the Bodhi attained by a diligently practicing Bodhisattva also resides in space.』 『Shariputra! For example, empty space can contain all things, yet empty space itself does not increase or decrease; the immeasurable Buddha Dharma is also like this, even though there are Bodhisattvas who generate the mind to seek it, the Buddha Dharma itself does not increase or decrease.』

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「舍利弗！譬如有人任力游空，而虛空性無增無減；菩薩亦爾，住其信力行於佛智，而是佛智亦無增減。

「舍利弗！譬如陶師未成器時不得器名；菩薩善法亦復如是，未發心時亦不得名。

「舍利弗！如人已見轉輪聖王，則不求見諸餘小王；菩薩亦爾，若已發起菩提之心，則不更發聲聞、緣覺心。

「舍利弗！如余處中不出眾寶，眾寶要出於大海中。舍利弗！聲聞寶中不出三寶，三寶要從菩薩寶出。

「舍利弗！譬如太子不名為王非不名王；菩薩摩訶薩亦復如是，非名為佛非不名佛。

「舍利弗！譬如小寶亦不可輕。何以故？如是小寶能作大事多所利益。菩薩亦爾，初發心時亦不可輕。

「舍利弗！我今為諸菩薩摩訶薩說如是喻，若有菩薩聞是諸喻即得安樂。」

爾時，世尊即說頌曰：

「若欲證得於佛道，　　應當除滅疑網心， 　勤修無上信心者，　　即能獲得于菩提。 　若修凈印三昧者，　　宣說諸法皆如夢， 　無量世中凈其心，　　即能得證正覺道。 　佛所得道非身業，　　亦非口意二業等， 　無為真實性亦爾，　　是故不可以喻說。 　佛道無對不可見，　　非眼識界如虛空， 　非是一切諸情根，　　又非諸根之境界， 　非相非陰

【現代漢語翻譯】 現代漢語譯本 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！譬如有人憑藉力量在空中游動，而虛空的本性不會因此增加或減少；菩薩也是如此，安住于自己的信力而行於佛的智慧，而佛的智慧也不會因此增加或減少。 『舍利弗！譬如陶工在器物未成形時，不能稱其為器物；菩薩的善法也是如此，在未發菩提心時，也不能稱其為菩薩。 『舍利弗！譬如有人已經見過轉輪聖王（Cakravartin，擁有統治世界的理想君主），就不會再想去見其他小王；菩薩也是如此，如果已經發起菩提之心，就不會再發起聲聞（Śrāvaka，通過聽聞佛法而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟而修行的人）之心。 『舍利弗！譬如在其他地方不會出現眾寶，眾寶一定要從大海中出現。舍利弗！聲聞的寶藏中不會出現三寶（佛、法、僧），三寶一定要從菩薩的寶藏中出現。 『舍利弗！譬如太子雖然不被稱為王，但也不能說他不是王；菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）也是如此，雖然不被稱為佛，但也不能說他不是佛。 『舍利弗！譬如小寶也不可輕視。為什麼呢？因為這樣的小寶能成就大事，帶來許多利益。菩薩也是如此，初發菩提心時也不可輕視。 『舍利弗！我現在為諸位菩薩摩訶薩說這些譬喻，如果有菩薩聽聞這些譬喻，就能得到安樂。』 當時，世尊即說偈頌道： 『如果想要證得佛道，應當消除疑惑和網羅之心，勤奮修習無上的信心，就能獲得菩提。如果修習清凈印三昧（Samādhi，禪定）的人，宣說諸法都如夢幻，在無量世中凈化自己的心，就能證得正覺之道。佛所證得的道，不是身業所為，也不是口業和意業所為，無為的真實本性也是如此，所以不能用比喻來說明。佛道沒有對立，不可見，不是眼識的境界，如同虛空，不是一切情根（感官），也不是諸根的境界，不是相，也不是陰（蘊）。』

【English Translation】 English version 『Śāriputra! It is like a person who, relying on their strength, travels in the sky, yet the nature of space neither increases nor decreases; so too is the Bodhisattva, who dwells in their power of faith and practices the wisdom of the Buddha, and that wisdom of the Buddha neither increases nor decreases. 『Śāriputra! It is like a potter who, when the vessel is not yet formed, cannot call it a vessel; so too are the good dharmas of a Bodhisattva, when the mind of enlightenment has not yet arisen, they cannot be called a Bodhisattva. 『Śāriputra! It is like a person who has already seen a Cakravartin (ideal universal ruler), they will not seek to see other lesser kings; so too is the Bodhisattva, if they have already aroused the mind of Bodhi, they will not again arouse the mind of a Śrāvaka (one who practices by hearing the Dharma) or a Pratyekabuddha (one who attains enlightenment on their own). 『Śāriputra! It is like how in other places, no treasures appear, treasures must come from the great ocean. Śāriputra! From the treasures of the Śrāvakas, the Three Jewels (Buddha, Dharma, Sangha) do not appear, the Three Jewels must come from the treasures of the Bodhisattvas. 『Śāriputra! It is like a crown prince who, though not called a king, cannot be said not to be a king; so too is the Bodhisattva-mahāsattva (great Bodhisattva), though not called a Buddha, they cannot be said not to be a Buddha. 『Śāriputra! It is like a small treasure that should not be despised. Why is that? Because such a small treasure can accomplish great things and bring much benefit. So too is the Bodhisattva, when they first arouse the mind of enlightenment, they should not be despised. 『Śāriputra! I now speak these parables for all the Bodhisattva-mahāsattvas, if any Bodhisattva hears these parables, they will attain peace and joy.』 At that time, the World Honored One spoke these verses: 『If one wishes to attain the path of the Buddha, they should eliminate the mind of doubt and entanglement, diligently cultivate supreme faith, and then they can attain Bodhi. If one cultivates the pure seal Samādhi (meditative absorption), proclaiming that all dharmas are like dreams, purifying their mind in countless lifetimes, then they can attain the path of Right Enlightenment. The path attained by the Buddha is not the result of bodily actions, nor is it the result of verbal or mental actions, the true nature of non-action is also like this, therefore it cannot be described by parables. The path of the Buddha has no opposite, is invisible, is not the realm of eye consciousness, like space, is not all the sense faculties, nor is it the realm of the senses, is not form, nor is it the skandhas (aggregates).』

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非入界，　　非是心意受想識， 　非知非知之境界，　　是故佛境不可知。 　諸佛大悲難思議，　　無量無邊無障礙， 　無字無聲不可說，　　是故無能知佛界。 　若有眾生無量世，　　親近善友聽正法， 　聞已即得大福德，　　常受妙樂如先佛， 　一切諸魔不得短，　　諸根調伏行樂處， 　能以方便壞四魔，　　如法而住行佛界。 　若行如是菩提道，　　即得菩提為人說， 　能渡眾生生死海，　　能破一切大邪見， 　即得無上相好等，　　成就十力四無畏， 　能知眾生煩惱行，　　能壞一切諸有道。 　若有菩薩勤精進，　　即能破壞諸煩惱， 　如火能焚乾草木，　　菩提心能燒煩惱。」◎

爾時，世尊復告海慧菩薩言：「善男子！菩薩摩訶薩勤行精進，易得阿耨多羅三藐三菩提。誰有修行勤精進者，當知是人即有菩提。誰有精進是人，即具檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜，能自利益亦利於他。

「善男子！過去無量劫有佛世尊，號勤精進如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，國名善見，劫名華聚。爾時，世界大水彌滿，其水出生八萬四千上妙蓮華，一一縱廣滿十由旬，有無量億金色光

【現代漢語翻譯】 現代漢語譯本 不屬於任何界（非入界），也不是心意、感受、思想和意識（心意受想識）所能及的。 它不是能被認知或不能被認知的境界（非知非知之境界），因此佛的境界是不可知的。 諸佛的偉大慈悲難以思議，無量無邊，沒有障礙。 它無法用文字表達，沒有聲音，不可言說（無字無聲不可說），因此沒有人能夠真正瞭解佛的境界。 如果有眾生在無量世中，親近善友，聽聞正法， 聽聞后就能獲得巨大的福德，常常享受像過去諸佛一樣的美妙快樂。 一切魔障都不能傷害他，他的諸根調伏，行為安樂， 能夠用方便法門摧毀四魔（四魔：煩惱魔、五陰魔、死魔、天魔），如法安住，行於佛的境界。 如果修行這樣的菩提道，就能證得菩提，併爲他人宣說， 能夠渡過眾生的生死苦海，能夠破除一切大的邪見， 就能獲得無上的相好莊嚴，成就十力（十力：如來十種智慧力）和四無畏（四無畏：如來四種無所畏懼的自信）， 能夠了解眾生的煩惱習性，能夠摧毀一切有為的道。 如果有菩薩勤奮精進，就能摧毀一切煩惱， 就像火能焚燒乾草木一樣，菩提心能燒盡煩惱。

那時，世尊又告訴海慧菩薩說：『善男子！菩薩摩訶薩勤奮修行精進，容易證得阿耨多羅三藐三菩提（無上正等正覺）。誰有修行勤奮精進的，應當知道這個人就有菩提。誰有精進，這個人就具備檀波羅蜜（佈施波羅蜜）、尸波羅蜜（持戒波羅蜜）、羼提波羅蜜（忍辱波羅蜜）、毗梨耶波羅蜜（精進波羅蜜）、禪波羅蜜（禪定波羅蜜）、般若波羅蜜（智慧波羅蜜），能夠自我利益，也能利益他人。』

『善男子！過去無量劫有佛世尊，號勤精進如來（勤精進如來：佛名，以精進為名）、應（應供）、正遍知（正等覺）、明行足（明行圓滿）、善逝（善於逝世）、世間解（瞭解世間）、無上士（無上之人）、調御丈夫（調御眾生的大丈夫）、天人師（天人之導師）、佛（覺者）、世尊（世間尊貴者），國名善見，劫名華聚。當時，世界大水瀰漫，水中生出八萬四千朵上妙蓮花，每一朵縱橫都滿十由旬（由旬：古印度長度單位），有無量億金色光芒。

【English Translation】 English version It is not within any realm (non-entry realm), nor is it within the reach of mind, feeling, thought, and consciousness (mind, feeling, thought, and consciousness). It is not a state that can be known or not known (the realm of neither knowing nor not knowing), therefore, the realm of the Buddha is unknowable. The great compassion of all Buddhas is inconceivable, boundless, and without obstacles. It cannot be expressed in words, has no sound, and is unspeakable (no words, no sound, unspeakable), therefore, no one can truly know the realm of the Buddha. If there are sentient beings who, in countless lifetimes, draw near to good friends and listen to the true Dharma, upon hearing it, they will gain great merit and often enjoy the wonderful happiness like the Buddhas of the past. All demonic obstacles cannot harm them, their senses are subdued, and their actions are peaceful, they can use skillful means to destroy the four demons (four demons: the demon of afflictions, the demon of the five aggregates, the demon of death, and the demon of the heavens), abide in accordance with the Dharma, and walk in the realm of the Buddha. If one cultivates such a path of Bodhi, one will attain Bodhi and proclaim it to others, one will be able to cross the sea of birth and death of sentient beings, and be able to break all great wrong views, one will obtain the unsurpassed marks and adornments, and achieve the ten powers (ten powers: the ten wisdom powers of the Tathagata) and the four fearlessnesses (four fearlessnesses: the four kinds of fearless confidence of the Tathagata), one will be able to understand the afflictive habits of sentient beings, and be able to destroy all conditioned paths. If a Bodhisattva diligently practices with vigor, they will be able to destroy all afflictions, just as fire can burn dry grass and wood, the Bodhi mind can burn away afflictions.

At that time, the World Honored One again said to Bodhisattva Ocean Wisdom: 'Good man! A Bodhisattva Mahasattva who diligently practices with vigor easily attains Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Whoever practices diligently with vigor, know that this person has Bodhi. Whoever has vigor, this person possesses Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom), and can benefit themselves and also benefit others.'

'Good man! In the past, countless kalpas ago, there was a Buddha World Honored One, named Diligent Vigor Tathagata (Diligent Vigor Tathagata: the name of a Buddha, named after vigor), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened), Vidyacarana-sampanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purusadamyasarathi (tamer of men), Sasta Devamanusyanam (teacher of gods and humans), Buddha (awakened one), and Bhagavan (World Honored One), the country was named Good Vision, and the kalpa was named Flower Gathering. At that time, the world was filled with great water, and from the water emerged eighty-four thousand exquisite lotus flowers, each one spanning ten yojanas (yojana: an ancient Indian unit of length) in length and width, with countless billions of golden rays of light.

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明。其香微妙，阿迦膩吒諸天見已多受安樂，作如是言：『是世間中多有蓮華，當知亦當多有佛出。』是故此劫名曰華聚。

「是時，彼國寂靜無聲，以寂靜故，無量世界諸菩薩等常樂觀察，以觀察故各各皆得喜行三昧，是故彼世名曰善見。

「其國多有七寶林樹、樓閣殿舍，眾生安樂如兜率天，多饒飲食易獲神通，無有女身一切化生，亦無二道皆修大乘。

「爾時，彼佛有三萬六千出家菩薩，皆悉獲得不退轉心，無量人天初發菩提堅固不退，彼佛世尊常樂宣說勤精進行。時大眾中有一菩薩，名堅固莊嚴，從座而起前禮佛足，長跪合掌，作如是言：『世尊！云何菩薩勤行精進？』

「佛言：『善男子！勤行精進凡有四法。何等為四？一者、發心；二者、作心；三者、觀心；四者、如法住。如是四法，即是具足佛法因緣。何以故？善男子！發者即是生善法因，作者名為增善法因，觀者名為利眾生因，如法住者名入一切佛法因緣。又復，發者求聞正法，作者聞已能說，觀者善思惟義，如法住者如說而住。又復，發者調伏慳心，作者能一切施，觀者為眾生施迴向菩提，如法住者不求施果。又復，發者求覓受人，作者見來求者生慈愍心，觀者觀財無常，如法住者不求果報。又復，發者如法求財，作者

【現代漢語翻譯】 現代漢語譯本 光明。那香氣微妙，阿迦膩吒諸天（色界最高層天）見到后都感到非常安樂，他們這樣說：『這個世間有很多蓮花，應當知道也會有很多佛出世。』因此，這個劫被稱為華聚（蓮花聚集）。 那時，那個佛國寂靜無聲，因為寂靜的緣故，無量世界的諸菩薩等常常樂於觀察，因為觀察的緣故，他們各自都得到了喜行三昧（一種禪定），因此那個世界被稱為善見。 那個國家有很多七寶林樹、樓閣殿舍，眾生安樂如同兜率天（欲界第四層天），有很多飲食，容易獲得神通，沒有女性的身體，一切都是化生，也沒有二乘道，都修習大乘佛法。 那時，那位佛有三萬六千出家的菩薩，都獲得了不退轉的心，無量的人天初發菩提心，堅固不退。那位佛世尊常常樂於宣說勤奮精進的修行。當時大眾中有一位菩薩，名叫堅固莊嚴，從座位上站起來，走到佛前，頂禮佛足，長跪合掌，這樣說道：『世尊！菩薩如何勤奮精進修行呢？』 佛說：『善男子！勤奮精進修行有四種方法。是哪四種呢？第一是發心；第二是作心；第三是觀心；第四是如法住。這四種方法，就是具足佛法因緣。為什麼呢？善男子！發心是生善法的因，作心是增長善法的因，觀心是利益眾生的因，如法住是進入一切佛法因緣。還有，發心是求聞正法，作心是聽聞后能夠宣說，觀心是善於思惟義理，如法住是按照所說的去做。還有，發心是調伏慳吝的心，作心是能夠一切佈施，觀心是為眾生布施迴向菩提，如法住是不求佈施的果報。還有，發心是尋求接受佈施的人，作心是見到來求佈施的人生起慈悲憐憫的心，觀心是觀察財物無常，如法住是不求果報。還有，發心是如法求財，作心是

【English Translation】 English version Bright. Its fragrance is subtle, and the gods of Akanistha (the highest heaven in the realm of form) upon seeing it, experience great joy, and say: 'In this world, there are many lotuses, it should be known that many Buddhas will also appear.' Therefore, this kalpa is called Flower Assembly (a gathering of lotuses). At that time, that Buddha-land was silent and without sound. Because of this silence, countless Bodhisattvas from other worlds constantly delight in observing it. Because of this observation, each of them attains the Samadhi of Joyful Practice (a type of meditative concentration). Therefore, that world is called Good Vision. That land has many forests of seven treasures, pavilions, and palaces. The beings there are as happy as those in Tushita Heaven (the fourth heaven in the realm of desire). They have abundant food, easily attain supernatural powers, have no female bodies, are all born by transformation, and there are no two vehicles, all cultivate the Mahayana path. At that time, that Buddha had thirty-six thousand ordained Bodhisattvas, all of whom had attained the non-retrogressing mind. Countless humans and gods initially generated the Bodhi mind, firm and non-retrogressing. That Buddha, the World Honored One, always delighted in expounding diligent and vigorous practice. At that time, among the assembly, there was a Bodhisattva named Firm Adornment, who rose from his seat, approached the Buddha, prostrated at his feet, knelt with palms joined, and said: 'World Honored One! How does a Bodhisattva diligently practice vigor?' The Buddha said: 'Good man! Diligent and vigorous practice has four methods. What are the four? First is the generation of the mind; second is the action of the mind; third is the contemplation of the mind; fourth is abiding in accordance with the Dharma. These four methods are the complete causes and conditions for the Buddha Dharma. Why is that? Good man! The generation of the mind is the cause of generating good dharmas, the action of the mind is the cause of increasing good dharmas, the contemplation of the mind is the cause of benefiting sentient beings, and abiding in accordance with the Dharma is the cause of entering all the causes and conditions of the Buddha Dharma. Furthermore, the generation of the mind is seeking to hear the true Dharma, the action of the mind is being able to speak after hearing it, the contemplation of the mind is skillfully contemplating the meaning, and abiding in accordance with the Dharma is abiding as it is said. Furthermore, the generation of the mind is subduing the mind of stinginess, the action of the mind is being able to give all things, the contemplation of the mind is giving for the sake of sentient beings and dedicating it to Bodhi, and abiding in accordance with the Dharma is not seeking the fruit of giving. Furthermore, the generation of the mind is seeking those who receive giving, the action of the mind is generating a compassionate mind upon seeing those who come seeking giving, the contemplation of the mind is contemplating the impermanence of wealth, and abiding in accordance with the Dharma is not seeking reward. Furthermore, the generation of the mind is seeking wealth in accordance with the Dharma, the action of the mind is

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求于凈命，觀者于不堅物修于堅法，如法住者一切舍時不生憍慢。又復，發者離諸惡戒，作者至心受持諸凈禁戒，觀者至心調伏毀禁之人，如法住者凈持禁戒不生憍慢。又復，發者凈于口業，作者凈于身業，觀者凈于意業，如法住者修集善法。

「『又復，發者遠離瞋心，作者修集忍辱，觀者將護自他，如法住者修忍辱已不生憍慢。又復，發者常樂教化邪見眾生，作者能壞眾生瞋恚之心，觀者不見內外，如法住者遠離一切煩惱諸結。又復，發者遠離懈怠，作者勤修精進，觀者調伏一切懈怠眾生，如法住者勸諸眾生令修精進。又復，發者名為善慈，作者所作已竟，觀者不求余乘，如法住者不失無上菩提之心。又復，發者莊嚴禪支，作者莊嚴三昧，觀者終不生於相似我慢，如法住者破壞眾生行惡之心。又復，發者莊嚴念心，作者莊嚴諸有，觀者其意堅固，如法住者勇健無怯。又復，發者名如法因，作者名如方便，觀者名為門戶，如法住者名為解脫。又復，發者謂求名字，作者持于文字，觀者字不可說，如法住者遠離文字。

「『又復，發者離惡知識，作者親近善友，觀者于善友所至心聽法，如法住者不謬解義。又復，發者樂於舍家，作者遠離怨親，觀者求于善法，如法住者不隨他意。又復，發者所謂少欲，作

【現代漢語翻譯】 現代漢語譯本：

『爲了追求清凈的生命，修行者觀察無常的事物，修習堅固的法門。如法安住的人，在捨棄一切時不會產生驕慢。此外，發起者遠離各種惡戒，實踐者至誠受持各種清凈的禁戒，觀察者至誠調伏毀犯禁戒的人，如法安住的人清凈持守禁戒而不生驕慢。此外，發起者清凈口業，實踐者清凈身業，觀察者清凈意業，如法安住的人修集各種善法。

『此外，發起者遠離嗔恨心，實踐者修習忍辱，觀察者愛護自己和他人，如法安住的人修習忍辱后不生驕慢。此外，發起者常常樂於教化邪見眾生，實踐者能夠摧毀眾生的嗔恚之心，觀察者不執著于內外，如法安住的人遠離一切煩惱和結縛。此外，發起者遠離懈怠，實踐者勤修精進，觀察者調伏一切懈怠的眾生，如法安住的人勸導眾生修習精進。此外，發起者名為善慈，實踐者所作已完成，觀察者不尋求其他乘，如法安住的人不失去無上菩提之心。此外，發起者莊嚴禪支，實踐者莊嚴三昧，觀察者最終不生起相似的慢心，如法安住的人破壞眾生行惡的心。此外，發起者莊嚴念心，實踐者莊嚴諸有，觀察者其意念堅固，如法安住的人勇猛無畏。此外，發起者名為如法之因，實踐者名為如法之方便，觀察者名為門戶，如法安住的人名為解脫。此外，發起者是指追求名聲，實踐者執著于文字，觀察者認為文字不可言說，如法安住的人遠離文字。

『此外，發起者遠離惡知識，實踐者親近善友，觀察者在善友處至誠聽法，如法安住的人不會錯誤理解義理。此外，發起者樂於捨棄家庭，實踐者遠離怨恨和親愛，觀察者尋求善法，如法安住的人不隨順他人的意願。此外，發起者是指少欲，實踐者知足，觀察者不貪求，如法安住的人不生貪慾。』 English version:

'Seeking a pure life, the observer cultivates steadfast practices in the face of impermanent things. One who dwells in accordance with the Dharma does not generate arrogance when relinquishing all things. Furthermore, the initiator refrains from all evil precepts, the practitioner wholeheartedly upholds all pure precepts, the observer wholeheartedly subdues those who violate precepts, and one who dwells in accordance with the Dharma maintains pure precepts without generating arrogance. Furthermore, the initiator purifies their speech, the practitioner purifies their actions, the observer purifies their thoughts, and one who dwells in accordance with the Dharma cultivates all good practices.

'Furthermore, the initiator refrains from anger, the practitioner cultivates patience, the observer protects both self and others, and one who dwells in accordance with the Dharma does not generate arrogance after cultivating patience. Furthermore, the initiator is always happy to teach those with wrong views, the practitioner can destroy the anger in beings' hearts, the observer does not cling to inner or outer, and one who dwells in accordance with the Dharma is free from all afflictions and bonds. Furthermore, the initiator refrains from laziness, the practitioner diligently cultivates vigor, the observer subdues all lazy beings, and one who dwells in accordance with the Dharma encourages all beings to cultivate vigor. Furthermore, the initiator is called good loving-kindness, the practitioner has completed their work, the observer does not seek other vehicles, and one who dwells in accordance with the Dharma does not lose the mind of unsurpassed Bodhi. Furthermore, the initiator adorns the limbs of meditation (dhyana), the practitioner adorns samadhi, the observer ultimately does not generate similar pride, and one who dwells in accordance with the Dharma destroys the evil-doing minds of beings. Furthermore, the initiator adorns the mind of mindfulness, the practitioner adorns all existences, the observer's mind is firm, and one who dwells in accordance with the Dharma is courageous and fearless. Furthermore, the initiator is called the cause of the Dharma, the practitioner is called the means of the Dharma, the observer is called the gateway, and one who dwells in accordance with the Dharma is called liberation. Furthermore, the initiator refers to seeking fame, the practitioner clings to words, the observer believes words are inexpressible, and one who dwells in accordance with the Dharma is free from words.

'Furthermore, the initiator avoids bad companions, the practitioner associates with good friends, the observer wholeheartedly listens to the Dharma from good friends, and one who dwells in accordance with the Dharma does not misunderstand the meaning. Furthermore, the initiator is happy to leave home, the practitioner is free from hatred and affection, the observer seeks good practices, and one who dwells in accordance with the Dharma does not follow the will of others. Furthermore, the initiator refers to having few desires, the practitioner is content, the observer is not greedy, and one who dwells in accordance with the Dharma does not generate greed.'

【English Translation】 'Seeking a pure life, the observer cultivates steadfast practices in the face of impermanent things. One who dwells in accordance with the Dharma does not generate arrogance when relinquishing all things. Furthermore, the initiator refrains from all evil precepts, the practitioner wholeheartedly upholds all pure precepts, the observer wholeheartedly subdues those who violate precepts, and one who dwells in accordance with the Dharma maintains pure precepts without generating arrogance. Furthermore, the initiator purifies their speech, the practitioner purifies their actions, the observer purifies their thoughts, and one who dwells in accordance with the Dharma cultivates all good practices. 'Furthermore, the initiator refrains from anger, the practitioner cultivates patience, the observer protects both self and others, and one who dwells in accordance with the Dharma does not generate arrogance after cultivating patience. Furthermore, the initiator is always happy to teach those with wrong views, the practitioner can destroy the anger in beings' hearts, the observer does not cling to inner or outer, and one who dwells in accordance with the Dharma is free from all afflictions and bonds. Furthermore, the initiator refrains from laziness, the practitioner diligently cultivates vigor, the observer subdues all lazy beings, and one who dwells in accordance with the Dharma encourages all beings to cultivate vigor. Furthermore, the initiator is called good loving-kindness, the practitioner has completed their work, the observer does not seek other vehicles, and one who dwells in accordance with the Dharma does not lose the mind of unsurpassed Bodhi. Furthermore, the initiator adorns the limbs of meditation (dhyana), the practitioner adorns samadhi, the observer ultimately does not generate similar pride, and one who dwells in accordance with the Dharma destroys the evil-doing minds of beings. Furthermore, the initiator adorns the mind of mindfulness, the practitioner adorns all existences, the observer's mind is firm, and one who dwells in accordance with the Dharma is courageous and fearless. Furthermore, the initiator is called the cause of the Dharma, the practitioner is called the means of the Dharma, the observer is called the gateway, and one who dwells in accordance with the Dharma is called liberation. Furthermore, the initiator refers to seeking fame, the practitioner clings to words, the observer believes words are inexpressible, and one who dwells in accordance with the Dharma is free from words. 'Furthermore, the initiator avoids bad companions, the practitioner associates with good friends, the observer wholeheartedly listens to the Dharma from good friends, and one who dwells in accordance with the Dharma does not misunderstand the meaning. Furthermore, the initiator is happy to leave home, the practitioner is free from hatred and affection, the observer seeks good practices, and one who dwells in accordance with the Dharma does not follow the will of others. Furthermore, the initiator refers to having few desires, the practitioner is content, the observer is not greedy, and one who dwells in accordance with the Dharma does not generate greed.'

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者所謂知足，觀者易養易滿，如法住者善知時宜。又復，發者如戒而學，作者于戒不漏，觀者如意學戒，如法住者如慧學戒。又復，發者檀波羅蜜、尸波羅蜜，作者羼提波羅蜜、毗梨耶波羅蜜，觀者禪波羅蜜、般若波羅蜜，如法住者智波羅蜜、方便波羅蜜。又復，發者行施攝取，作者軟語攝取，觀者利他攝取，如法住者同利攝取。又復，發者所謂大慈，作者所謂大悲，觀者所謂大喜，如法住者所謂大舍。又復，發者護持正法，作者凈于福田，觀者莊嚴相好，如法住者調伏眾生。

「『又復，發者實知陰魔，作者離煩惱魔，觀者壞於死魔，如法住者摧伏天魔。又復，發者謂身念處，作者謂受念處，觀者謂心念處，如法住者謂法念處。又復，發者了了知苦，作者遠離於集，觀者證真實滅，如法住者謂修于道。又復，發者所謂信根，作者謂精進根，觀者所謂念根，如法住者所謂慧根。又復，發者謂七覺分，作者謂八正道，觀者謂舍摩他，如法住者毗婆舍那。

「『善男子！如一切行皆名為發，修一切善悉名為作，一切凈心名之為觀，知一切業名如法住。』

「善男子！彼佛復告堅固莊嚴：『善男子！勤精進者寂靜其心，心若寂靜即是精進。若壞貪身，即是精進；若知身意，即是精進；斷我我所，即是精進

【現代漢語翻譯】 現代漢語譯本 所謂知足，是指那些容易滿足的人，他們容易被養活，那些依法修行的人善於把握時機。此外，『發』是指像持戒一樣學習，『作』是指在持戒時不犯錯誤，『觀』是指像如意一樣學習持戒，『如法住』是指像智慧一樣學習持戒。此外，『發』是指佈施波羅蜜（檀波羅蜜，Dāna pāramitā，佈施的完美），持戒波羅蜜（尸波羅蜜，Śīla pāramitā，持戒的完美），『作』是指忍辱波羅蜜（羼提波羅蜜，Kṣānti pāramitā，忍辱的完美），精進波羅蜜（毗梨耶波羅蜜，Vīrya pāramitā，精進的完美），『觀』是指禪定波羅蜜（禪波羅蜜，Dhyāna pāramitā，禪定的完美），智慧波羅蜜（般若波羅蜜，Prajñā pāramitā，智慧的完美），『如法住』是指智波羅蜜（智波羅蜜，Jñāna pāramitā，智慧的完美），方便波羅蜜（方便波羅蜜，Upāya pāramitā，方便的完美）。此外，『發』是指通過佈施來攝取眾生，『作』是指通過柔和的語言來攝取眾生，『觀』是指通過利益他人來攝取眾生，『如法住』是指通過共同利益來攝取眾生。此外，『發』是指大慈，『作』是指大悲，『觀』是指大喜，『如法住』是指大舍。此外，『發』是指護持正法，『作』是指凈化福田，『觀』是指莊嚴相好，『如法住』是指調伏眾生。 此外，『發』是指真實地瞭解陰魔（蘊魔，Skandha-māra，五蘊之魔），『作』是指遠離煩惱魔（煩惱魔，Kleśa-māra，煩惱之魔），『觀』是指摧毀死魔（死魔，Mṛtyu-māra，死亡之魔），『如法住』是指降伏天魔（天魔，Devaputra-māra，天子之魔）。此外，『發』是指身念處（身念處，Kāyasmṛtyupasthāna，對身體的觀照），『作』是指受念處（受念處，Vedanāsmṛtyupasthāna，對感受的觀照），『觀』是指心念處（心念處，Cittasmṛtyupasthāna，對心的觀照），『如法住』是指法念處（法念處，Dharmasmṛtyupasthāna，對法的觀照）。此外，『發』是指清楚地瞭解苦，『作』是指遠離苦的集起，『觀』是指證得真實的滅，『如法住』是指修習道。此外，『發』是指信根（信根，Śraddhā-indriya，信的根），『作』是指精進根（精進根，Vīrya-indriya，精進的根），『觀』是指念根（念根，Smṛti-indriya，唸的根），『如法住』是指慧根（慧根，Prajñā-indriya，智慧的根）。此外，『發』是指七覺分（七覺分，Sapta bodhyaṅgāni，七種覺悟的因素），『作』是指八正道（八正道，Aṣṭāṅgamārga，八種正確的道路），『觀』是指止（舍摩他，Śamatha，止），『如法住』是指觀（毗婆舍那，Vipaśyanā，觀）。 『善男子！一切行為都稱為『發』，修一切善都稱為『作』，一切清凈的心都稱為『觀』，瞭解一切業都稱為『如法住』。』 『善男子！那位佛陀又告訴堅固莊嚴：『善男子！勤奮精進的人會使心寂靜，心若寂靜就是精進。如果能破除對身體的貪執，就是精進；如果能瞭解身和意，就是精進；如果能斷除我執和我所執，就是精進。』

【English Translation】 English version That which is called contentment refers to those who are easily satisfied, who are easy to nourish, and those who abide by the Dharma are good at knowing the right time. Furthermore, 『initiation』 (發, fa) refers to learning like observing precepts, 『action』 (作, zuo) refers to not making mistakes in observing precepts, 『contemplation』 (觀, guan) refers to learning to observe precepts like one』s wish, and 『abiding in accordance with the Dharma』 (如法住, ru fa zhu) refers to learning to observe precepts like wisdom. Furthermore, 『initiation』 refers to the perfection of giving (檀波羅蜜, Dāna pāramitā), the perfection of morality (尸波羅蜜, Śīla pāramitā), 『action』 refers to the perfection of patience (羼提波羅蜜, Kṣānti pāramitā), the perfection of vigor (毗梨耶波羅蜜, Vīrya pāramitā), 『contemplation』 refers to the perfection of meditation (禪波羅蜜, Dhyāna pāramitā), the perfection of wisdom (般若波羅蜜, Prajñā pāramitā), and 『abiding in accordance with the Dharma』 refers to the perfection of knowledge (智波羅蜜, Jñāna pāramitā), the perfection of skillful means (方便波羅蜜, Upāya pāramitā). Furthermore, 『initiation』 refers to gathering beings through giving, 『action』 refers to gathering beings through gentle speech, 『contemplation』 refers to gathering beings through benefiting others, and 『abiding in accordance with the Dharma』 refers to gathering beings through shared benefit. Furthermore, 『initiation』 refers to great loving-kindness, 『action』 refers to great compassion, 『contemplation』 refers to great joy, and 『abiding in accordance with the Dharma』 refers to great equanimity. Furthermore, 『initiation』 refers to upholding the true Dharma, 『action』 refers to purifying the field of merit, 『contemplation』 refers to adorning the marks and characteristics, and 『abiding in accordance with the Dharma』 refers to taming sentient beings. Furthermore, 『initiation』 refers to truly knowing the skandha-māra (陰魔, Skandha-māra), 『action』 refers to being free from the kleśa-māra (煩惱魔, Kleśa-māra), 『contemplation』 refers to destroying the mṛtyu-māra (死魔, Mṛtyu-māra), and 『abiding in accordance with the Dharma』 refers to subduing the devaputra-māra (天魔, Devaputra-māra). Furthermore, 『initiation』 refers to the mindfulness of the body (身念處, Kāyasmṛtyupasthāna), 『action』 refers to the mindfulness of feelings (受念處, Vedanāsmṛtyupasthāna), 『contemplation』 refers to the mindfulness of the mind (心念處, Cittasmṛtyupasthāna), and 『abiding in accordance with the Dharma』 refers to the mindfulness of the Dharma (法念處, Dharmasmṛtyupasthāna). Furthermore, 『initiation』 refers to clearly knowing suffering, 『action』 refers to being free from the arising of suffering, 『contemplation』 refers to realizing the true cessation, and 『abiding in accordance with the Dharma』 refers to cultivating the path. Furthermore, 『initiation』 refers to the faculty of faith (信根, Śraddhā-indriya), 『action』 refers to the faculty of vigor (精進根, Vīrya-indriya), 『contemplation』 refers to the faculty of mindfulness (念根, Smṛti-indriya), and 『abiding in accordance with the Dharma』 refers to the faculty of wisdom (慧根, Prajñā-indriya). Furthermore, 『initiation』 refers to the seven factors of enlightenment (七覺分, Sapta bodhyaṅgāni), 『action』 refers to the eightfold path (八正道, Aṣṭāṅgamārga), 『contemplation』 refers to śamatha (舍摩他), and 『abiding in accordance with the Dharma』 refers to vipaśyanā (毗婆舍那). 『Good man! All actions are called 『initiation』, cultivating all good is called 『action』, all pure minds are called 『contemplation』, and knowing all karma is called 『abiding in accordance with the Dharma』.』 『Good man! That Buddha again told Firm Adornment: 『Good man! Those who are diligent in vigor quiet their minds, and if the mind is quiet, that is vigor. If one can break the attachment to the body, that is vigor; if one can understand the body and mind, that is vigor; if one can cut off the attachment to self and what belongs to self, that is vigor.』

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；斷諸繫縛，即是精進；障煩惱盡，即是精進。若能遠離一切障礙，即是精進；若能除卻十種憍慢，即是精進；能壞貪恚，即是精進。若能遠離無明有愛，即是精進。若不放逸者修于善法，即是精進。若能真實觀內外入，即是精進。若真實知陰界諸入，即是精進；心寂靜者即是精進；破壞疑心即是精進。若於三世不分別者，即是精進；若觀法界不動轉者，即是精進；若不漏者，即是精進；若不害者，即是精進；若不生悔，即是精進；若不求者，即是精進；若不滅者，即是精進；若不作者，即是精進。若無增減，即是精進；無上無下，即是精進；不捨不著，即是精進；不縛不解，即是精進；不去不來，即是精進；不生不滅，即是精進；非有放逸非不放逸，即是精進；無作作者，即是精進；無闇無明，即是精進；非見非不見，即是精進。』

「善男子！彼佛說是精進法時，無量菩薩得無生忍。善男子。今此會中五千菩薩亦得如是無生忍法。七千天人發阿耨多羅三藐三菩提心。善男子！爾時堅固莊嚴菩薩聞是法已，為得如是無量法故，勤修精進獲得下忍，為求法故不坐不臥乃至命終。既捨身已得生梵世受梵天身，于無量世供養于佛聽受正法，于彼劫中，周遍供養八萬四千諸佛如來，聽受正法勤行精進。

「善男

【現代漢語翻譯】 現代漢語譯本：斷除一切束縛，就是精進；消除煩惱的障礙，就是精進。如果能夠遠離一切障礙，就是精進；如果能夠去除十種驕慢，就是精進；能夠摧毀貪慾和嗔恨，就是精進。如果能夠遠離無明和愛慾，就是精進。如果不放縱懈怠，修習善法，就是精進。如果能夠真實地觀察內外諸入（指眼、耳、鼻、舌、身、意六根及其所對的六塵），就是精進。如果能夠真實地瞭解五陰（色、受、想、行、識）、十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）和十二入（內六入：眼、耳、鼻、舌、身、意；外六入：色、聲、香、味、觸、法），就是精進；內心寂靜，就是精進；破除疑惑之心，就是精進。如果對於過去、現在、未來三世不分別執著，就是精進；如果觀察法界（一切諸法的總稱）不動不轉，就是精進；如果沒有煩惱的漏失，就是精進；如果不傷害眾生，就是精進；如果不起後悔之心，就是精進；如果不追求任何事物，就是精進；如果不執著于滅，就是精進；如果不造作任何行為，就是精進。如果沒有增加或減少，就是精進；沒有上也沒有下，就是精進；不捨棄也不執著，就是精進；不被束縛也不求解脫，就是精進；不去也不來，就是精進；不生也不滅，就是精進；既不是放逸也不是不放逸，就是精進；沒有能作者也沒有所作者，就是精進；沒有黑暗也沒有光明，就是精進；既不是看見也不是看不見，就是精進。 『善男子！當彼佛陀宣說這種精進法時，無數菩薩證得了無生法忍（對諸法不生不滅的真理的領悟）。善男子，現在這個法會中也有五千菩薩證得了這樣的無生法忍。七千天人發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。善男子！當時，堅固莊嚴菩薩聽聞此法后，爲了獲得如此無量的法益，勤修精進，獲得了下忍（對佛法的初步理解和接受），爲了求法，不坐不臥，乃至生命終結。捨棄肉身后，得生梵世，受梵天之身，在無量世中供養諸佛，聽受正法，在那一劫中，周遍供養八萬四千諸佛如來，聽受正法，勤行精進。 『善男子！』

【English Translation】 English version: To sever all bonds is diligence; to exhaust the hindrances of afflictions is diligence. If one can be apart from all obstacles, that is diligence; if one can eliminate the ten kinds of arrogance, that is diligence; to destroy greed and hatred is diligence. If one can be apart from ignorance and craving, that is diligence. If one does not indulge in laxity and cultivates good dharmas, that is diligence. If one can truly observe the inner and outer entrances (referring to the six sense organs and their corresponding six sense objects), that is diligence. If one truly understands the five skandhas (form, feeling, perception, mental formations, consciousness), the eighteen realms (the six sense organs, the six sense objects, and the six consciousnesses), and the twelve entrances (the six inner entrances: eyes, ears, nose, tongue, body, mind; and the six outer entrances: form, sound, smell, taste, touch, dharma), that is diligence; a tranquil mind is diligence; to destroy the mind of doubt is diligence. If one does not discriminate or cling to the past, present, and future three times, that is diligence; if one observes the dharma realm (the totality of all dharmas) as unmoving and unchanging, that is diligence; if there is no leakage of afflictions, that is diligence; if one does not harm sentient beings, that is diligence; if one does not give rise to regret, that is diligence; if one does not seek anything, that is diligence; if one does not cling to cessation, that is diligence; if one does not engage in any action, that is diligence. If there is no increase or decrease, that is diligence; neither above nor below, that is diligence; neither abandoning nor clinging, that is diligence; neither bound nor liberated, that is diligence; neither going nor coming, that is diligence; neither arising nor ceasing, that is diligence; neither indulging in laxity nor not indulging in laxity, that is diligence; neither an agent nor an action, that is diligence; neither darkness nor light, that is diligence; neither seeing nor not seeing, that is diligence. 'Good man! When that Buddha spoke of this dharma of diligence, countless Bodhisattvas attained the forbearance of non-arising (the realization of the truth of the non-arising and non-ceasing of all dharmas). Good man, in this assembly now, five thousand Bodhisattvas have also attained such forbearance of non-arising. Seven thousand devas have generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). Good man! At that time, the Bodhisattva Firm Adornment, having heard this dharma, in order to obtain such immeasurable dharma benefits, diligently cultivated diligence and attained the lower forbearance (a preliminary understanding and acceptance of the Buddha's teachings), and for the sake of seeking the dharma, did not sit or lie down, even until the end of his life. Having abandoned his physical body, he was born in the Brahma world, receiving the body of a Brahma deva, and in countless lifetimes, made offerings to the Buddhas, listened to the true dharma, and in that kalpa, made offerings to eighty-four thousand Buddhas Tathagatas, listened to the true dharma, and diligently practiced diligence. 'Good man!'

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子！汝知爾時堅固莊嚴豈異人乎？即我身是。善男子！我久具足是精進故，超彌勒等諸大菩薩先成正覺。是故我言：誰有精進，當知是人即有菩提。

「善男子！我勤精進猶尚難得阿耨多羅三藐三菩提，況懈怠耶！若有菩薩能精進者，是人則能自利利他。」

爾時，世尊即說頌曰：

「我念過去無量世，　　花聚劫中精進佛， 　善見世界水彌滿，　　出生八萬四千花。 　其國猶如兜率天，　　豐饒飲食無女身， 　不由父母悉化生，　　亦無二道純一乘。 　十方世界諸菩薩，　　觀善見國受安樂， 　三萬二千出家眾，　　無量人天發菩提。 　爾時彼佛贊精進，　　唯為堅固菩薩說， 　若能發心勤修善，　　繫心思惟如法住。 　爾時世尊為我故，　　分別廣說是四句， 　發菩提心如法行，　　思惟得忍如法住。 　若求正法名初發，　　如法而說名為作， 　受義不謬善思惟，　　修集於忍如法住。 　若勤行施是初發，　　求覓受者名為作， 　明見無常善思惟，　　不觀二相如法住。 　如法求財是初發，　　清凈活命是名作， 　破壞慳心善思惟，　　不求憍慢如法住。 　遠離惡戒是初發，　　不漏護戒是名作， 　調伏毀戒善思惟，　　戒凈無慢如法住。 　遠離惡口是初發

【現代漢語翻譯】 現代漢語譯本 『子！』你可知那時那位堅固莊嚴的人是誰嗎？就是我自身啊。善男子！我因為長久以來具足精進，所以超越彌勒（未來佛）等各位大菩薩，先成就了正覺。因此我說：誰有精進，應當知道這個人就擁有菩提（覺悟的智慧）。 『善男子！』我如此勤奮精進，尚且難以獲得阿耨多羅三藐三菩提（無上正等正覺），更何況是懈怠呢！如果有菩薩能夠精進，這個人就能自利利他。 當時，世尊就說了偈頌： 『我憶念過去無量世，在花聚劫中有一位精進佛，善見世界充滿水，出生了八萬四千朵蓮花。 那個國家猶如兜率天（欲界天之一），食物豐饒，沒有女性的身體，不是由父母所生，都是化生，也沒有二乘道，只有一乘道。 十方世界的各位菩薩，觀看善見國，享受安樂，三萬二千出家眾，無量的人天都發起了菩提心。 那時，那位佛讚歎精進，只是為堅固的菩薩們說，如果能夠發心勤奮修善，繫念思惟，如法安住。 那時，世尊爲了我的緣故，分別廣說了這四句：發菩提心，如法修行，思惟得忍，如法安住。 如果尋求正法，名為初發心，如法而說，名為修行，領會意義不謬誤，善加思惟，修集於忍，如法安住。 如果勤奮行佈施，是初發心，尋求接受佈施的人，名為修行，明見無常，善加思惟，不執著二相，如法安住。 如果如法求財，是初發心，清凈地生活，名為修行，破除慳吝之心，善加思惟，不求驕慢，如法安住。 如果遠離惡戒，是初發心，不泄漏地守護戒律，名為修行，調伏毀犯戒律的行為，善加思惟，戒律清凈，沒有驕慢，如法安住。 如果遠離惡口，是初發心

【English Translation】 English version 『Son! Do you know who that steadfast and dignified person was at that time? It was myself. Good man! Because I have long been endowed with diligence, I surpassed Maitreya (the future Buddha) and other great Bodhisattvas, and first attained perfect enlightenment. Therefore, I say: Whoever has diligence, should know that this person possesses Bodhi (the wisdom of enlightenment).』 『Good man! Even with my diligent effort, it is still difficult to attain Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment), let alone with laziness! If a Bodhisattva can be diligent, that person can benefit both themselves and others.』 At that time, the World Honored One spoke in verse: 『I remember countless past lives, in the Flower Cluster Kalpa, there was a diligent Buddha, the Good Vision world was filled with water, and eighty-four thousand flowers were born. That country was like the Tushita Heaven (one of the heavens in the desire realm), with abundant food, no female bodies, not born of parents, but all born by transformation, and there was no two-vehicle path, only the one-vehicle path. Bodhisattvas from the ten directions, observing the Good Vision country, enjoyed peace and happiness, thirty-two thousand monks, and countless humans and devas all aroused the Bodhi mind. At that time, that Buddha praised diligence, speaking only for the steadfast Bodhisattvas, if one can arouse the mind to diligently cultivate goodness, focus the mind on contemplation, and abide in accordance with the Dharma. At that time, the World Honored One, for my sake, explained in detail these four lines: Arouse the Bodhi mind, practice in accordance with the Dharma, contemplate and attain forbearance, and abide in accordance with the Dharma. If one seeks the true Dharma, it is called the initial arising of the mind, to speak in accordance with the Dharma, is called practice, to understand the meaning without error, to contemplate well, to cultivate forbearance, and to abide in accordance with the Dharma. If one diligently practices giving, it is the initial arising of the mind, to seek those who receive giving, is called practice, to clearly see impermanence, to contemplate well, not to cling to dualistic appearances, and to abide in accordance with the Dharma. If one seeks wealth in accordance with the Dharma, it is the initial arising of the mind, to live purely, is called practice, to break the mind of stinginess, to contemplate well, not to seek arrogance, and to abide in accordance with the Dharma. If one avoids evil precepts, it is the initial arising of the mind, to protect the precepts without leakage, is called practice, to subdue the actions of breaking the precepts, to contemplate well, to have pure precepts, without arrogance, and to abide in accordance with the Dharma. If one avoids evil speech, it is the initial arising of the mind

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，　　其心寂靜是名作， 　其心寂靜善思惟，　　諸法寂靜如法住。 　遠離害心是初發，　　修集忍辱是名作， 　將護自他善思惟，　　忍不生慢如法住。 　誘喻瞋者是初發，　　遠離惡人是名作， 　內外寂靜善思惟，　　不著我心如法住。 　遠離懈怠是初發，　　勤修精進是名作， 　知于真實善思惟，　　修集於道如法住。 　始求善法是初發，　　求已畢竟是名作， 　念心受持善思惟，　　不失於法如法住。 　求于禪支是初發，　　修集三昧是名作， 　無相似慢善思惟，　　無有過失如法住。 　念慧之心是初發，　　獲得法門是名作， 　擁護正法善思惟，　　勇健精進如法住。 　正念因緣是初發，　　修善方便是名作， 　觀于內法善思惟，　　得解脫已如法住。 　始求文字是初發，　　通達解了是名作， 　知不可說善思惟，　　了無文字如法住。 　遠離惡友是初發，　　親善知識是名作， 　聞已如聞善思惟，　　不遠離法如法住。 　佛法出家是初發，　　除舍怨親是名作， 　修集善法善思惟，　　不隨他意如法住。 　少欲知足名發作，　　樂於寂靜善思惟， 　住寂靜已說無諍，　　亦自修集如法住。 　從戒而學是初發，　　不行漏戒是名作， 　無戒之戒善思惟

【現代漢語翻譯】 現代漢語譯本 內心寂靜，這被稱為『作』（karma）， 內心寂靜，善於思索，諸法寂靜，如法安住。 遠離害人之心，這是最初的『發』（initiation），修習忍辱，這被稱為『作』， 守護自己和他人，善於思索，忍耐而不生傲慢，如法安住。 以譬喻開導嗔怒之人，這是最初的『發』，遠離惡人，這被稱為『作』， 內心和外在都寂靜，善於思索，不執著于自我之心，如法安住。 遠離懈怠，這是最初的『發』，勤奮修習精進，這被稱為『作』， 瞭解真實，善於思索，修習于道，如法安住。 開始尋求善法，這是最初的『發』，尋求之後最終成就，這被稱為『作』， 以念心受持，善於思索，不失去佛法，如法安住。 尋求禪定之支，這是最初的『發』，修習三昧（samadhi，專注），這被稱為『作』， 沒有與人攀比的傲慢，善於思索，沒有過失，如法安住。 以念和智慧之心，這是最初的『發』，獲得法門，這被稱為『作』， 擁護正法，善於思索，勇猛精進，如法安住。 以正念因緣，這是最初的『發』，修習善巧方便，這被稱為『作』， 觀察內在之法，善於思索，獲得解脫之後，如法安住。 開始尋求文字，這是最初的『發』，通達瞭解，這被稱為『作』， 知道不可言說，善於思索，了悟沒有文字，如法安住。 遠離惡友，這是最初的『發』，親近善知識，這被稱為『作』， 聽聞之後如所聽聞般思索，不遠離佛法，如法安住。 在佛法中出家，這是最初的『發』，捨棄怨恨和親愛，這被稱為『作』， 修習善法，善於思索，不隨順他人之意，如法安住。 少欲知足，這被稱為『發作』，樂於寂靜，善於思索， 安住于寂靜之後，宣說無諍，也自我修習，如法安住。 從戒律開始學習，這是最初的『發』，不犯有漏洞的戒律，這被稱為『作』， 無戒之戒，善於思索

【English Translation】 English version The mind being tranquil is called 『making』 (karma), The mind being tranquil, thinking well, all dharmas are tranquil, abiding in accordance with the Dharma. To be away from the mind of harming is the initial 『arising』 (initiation), cultivating patience is called 『making』, Protecting oneself and others, thinking well, enduring without arrogance, abiding in accordance with the Dharma. To guide the angry with parables is the initial 『arising』, to be away from evil people is called 『making』, Both inner and outer being tranquil, thinking well, not clinging to the self-mind, abiding in accordance with the Dharma. To be away from laziness is the initial 『arising』, diligently cultivating vigor is called 『making』, Knowing the truth, thinking well, cultivating the path, abiding in accordance with the Dharma. To begin seeking good dharmas is the initial 『arising』, to achieve after seeking is called 『making』, Holding with a mindful heart, thinking well, not losing the Dharma, abiding in accordance with the Dharma. To seek the limbs of dhyana (meditation) is the initial 『arising』, cultivating samadhi (concentration) is called 『making』, Without arrogance of comparison, thinking well, without faults, abiding in accordance with the Dharma. With a mind of mindfulness and wisdom is the initial 『arising』, obtaining the Dharma gate is called 『making』, Protecting the righteous Dharma, thinking well, being courageous and vigorous, abiding in accordance with the Dharma. With right mindfulness of conditions is the initial 『arising』, cultivating skillful means is called 『making』, Observing the inner dharmas, thinking well, having attained liberation, abiding in accordance with the Dharma. To begin seeking words is the initial 『arising』, to understand and comprehend is called 『making』, Knowing the unspeakable, thinking well, realizing there are no words, abiding in accordance with the Dharma. To be away from evil friends is the initial 『arising』, to be close to good teachers is called 『making』, Having heard, thinking as heard, not being away from the Dharma, abiding in accordance with the Dharma. To leave home in the Buddha's Dharma is the initial 『arising』, to abandon enemies and loved ones is called 『making』, Cultivating good dharmas, thinking well, not following the will of others, abiding in accordance with the Dharma. Having few desires and being content is called 『arising and making』, delighting in tranquility, thinking well, Having abided in tranquility, speaking of non-contention, also cultivating oneself, abiding in accordance with the Dharma. To learn from precepts is the initial 『arising』, not practicing flawed precepts is called 『making』, The precept of no precepts, thinking well

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，　　從智慧戒如法住。 　不說世事是初發，　　常樂寂靜是名作， 　易養易滿善思惟，　　觀察無常如法住。 　樂修施戒是初發，　　忍辱精進是名作， 　修禪智慧善思惟，　　修智方便如法住。 　行施攝取是初發，　　軟語攝取是名作， 　利益眾生善思惟，　　自利利他如法住。 　修集慈悲名發作，　　不別三世善思惟， 　為諸眾生凈身心，　　修集喜舍如法住。 　獲得正法是初發，　　清凈福田是名作， 　莊嚴自身善思惟，　　調伏眾生如法住。 　破壞陰魔是初發，　　離煩惱魔是名作， 　能壞死魔善思惟，　　摧魔怨敵如法住。 　修集身念是初發，　　修集受念是名作， 　修集念心善思惟，　　修集法念如法住。 　了了知苦是初發，　　遠離於集是名作， 　證滅真實善思惟，　　修于正道如法住。 　修于信根是初發，　　修集諸力是名作， 　修念三昧善思惟，　　修于智慧如法住。 　身心寂靜是初發，　　遠離邪見是名作， 　觀于名色善思惟，　　精進不悔如法住。 　無我我所是名發，　　無縛無解是名作， 　無去無來善思惟，　　法性不動如法住。 　遠離憍慢是初發，　　除去貪恚是名作， 　觀十二緣善思惟，　　離癡有愛如法住。 　若能遠離一切相

【現代漢語翻譯】 現代漢語譯本 從智慧戒律如法安住。 不說世俗之事是初發心，常樂於寂靜是名為修行，容易供養容易滿足，善於思維，觀察無常而如法安住。 樂於修習佈施和戒律是初發心，忍辱和精進是名為修行，修習禪定和智慧，善於思維，修習智慧和方便而如法安住。 以佈施來攝取眾生是初發心，用柔和的語言來攝取眾生是名為修行，利益眾生，善於思維，自利利他而如法安住。 修集慈悲心名為發心，不分別過去、現在、未來三世，善於思維，爲了使眾生身心清凈，修集喜和舍而如法安住。 獲得正法是初發心，清凈的福田是名為修行，莊嚴自身，善於思維，調伏眾生而如法安住。 破壞五陰魔（色、受、想、行、識）是初發心，遠離煩惱魔是名為修行，能夠破壞死魔，善於思維，摧毀魔怨敵而如法安住。 修集身念處是初發心，修集受念處是名為修行，修集心念處，善於思維，修集法念處而如法安住。 清楚地了知苦是初發心，遠離苦的集起是名為修行，證得滅的真實，善於思維，修習正道而如法安住。 修習信根是初發心，修集諸力是名為修行，修習念和三昧（專注），善於思維，修習智慧而如法安住。 身心寂靜是初發心，遠離邪見是名為修行，觀察名色（精神和物質現象），善於思維，精進不後悔而如法安住。 無我（沒有永恒不變的自我）和我所（不執著于屬於我的事物）是名為發心，無束縛也無解脫是名為修行，無去無來，善於思維，法性（事物本來的性質）不動而如法安住。 遠離驕慢是初發心，除去貪慾和嗔恨是名為修行，觀察十二因緣，善於思維，遠離愚癡和愛慾而如法安住。 如果能夠遠離一切相

【English Translation】 English version Abide in accordance with the Dharma through the precepts of wisdom. Not speaking of worldly matters is the initial arising, constantly delighting in tranquility is called practice, easy to nourish and easy to satisfy, contemplate well, observe impermanence and abide in accordance with the Dharma. Delighting in practicing giving and precepts is the initial arising, patience and diligence are called practice, practicing meditation and wisdom, contemplating well, practicing wisdom and skillful means and abiding in accordance with the Dharma. Taking hold of beings through giving is the initial arising, taking hold of beings with gentle words is called practice, benefiting beings, contemplating well, benefiting oneself and others and abiding in accordance with the Dharma. Cultivating loving-kindness and compassion is called arising, not distinguishing the three times (past, present, future), contemplating well, for the sake of purifying the body and mind of all beings, cultivating joy and equanimity and abiding in accordance with the Dharma. Obtaining the true Dharma is the initial arising, a pure field of merit is called practice, adorning oneself, contemplating well, taming beings and abiding in accordance with the Dharma. Destroying the skandha (form, feeling, perception, mental formations, consciousness) demons is the initial arising, separating from the demon of afflictions is called practice, being able to destroy the demon of death, contemplating well, destroying the enemy of demons and abiding in accordance with the Dharma. Cultivating mindfulness of the body is the initial arising, cultivating mindfulness of feelings is called practice, cultivating mindfulness of the mind, contemplating well, cultivating mindfulness of the Dharma and abiding in accordance with the Dharma. Clearly knowing suffering is the initial arising, separating from the arising of suffering is called practice, realizing the truth of cessation, contemplating well, practicing the right path and abiding in accordance with the Dharma. Cultivating the root of faith is the initial arising, cultivating the powers is called practice, cultivating mindfulness and samadhi (concentration), contemplating well, cultivating wisdom and abiding in accordance with the Dharma. Body and mind being tranquil is the initial arising, separating from wrong views is called practice, observing name and form (mental and material phenomena), contemplating well, being diligent without regret and abiding in accordance with the Dharma. No self (no permanent unchanging self) and no possessions (not clinging to what belongs to me) is called arising, no bondage and no liberation is called practice, no going and no coming, contemplating well, the nature of Dharma (the inherent nature of things) is unmoving and abiding in accordance with the Dharma. Separating from arrogance is the initial arising, removing greed and hatred is called practice, observing the twelve links of dependent origination, contemplating well, separating from ignorance and desire and abiding in accordance with the Dharma. If one can separate from all forms

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，　　破壞所有諸障礙， 　具足十力四無畏，　　能說功德勤精進。 　如來說是精進法，　　十千眾生悟無生， 　五千菩薩得法忍，　　無量人天發菩提。 　堅固莊嚴我身是，　　精進超過諸菩薩， 　若欲獲得上真道，　　當修精進如先佛。」

爾時，修悲梵天語海慧菩薩言：「所言佛法，佛法者云何名佛法？」

海慧菩薩言：「梵天！佛法者名一切法，一切法者名為佛法。如佛法性即一切法性，如一切法性即佛法性。佛法性、一切法性無有差別，一切法寂靜佛法亦寂靜，一切法空佛法亦空。梵天！一切法即十二因緣，菩提者亦十二因緣。」

梵天言：「善男子！夫佛法者將不過於三界法耶！」

「梵天！三界、佛法性無差別，三界平等、佛法平等，無有二相。」

「善男子！譬如虛空無有增減，佛法亦爾，無增無減，性是空故無上無下。」

「梵天！若善男子欲見佛法當作是觀。

「複次，梵天！夫佛法者非處非非處，非生非滅，非青黃赤白班駁琉璃虛空界色、雜色無色。非有形質方圓修短，無相無相相，無縛無解，無如是相名為佛法。無相無句無有文字，清凈寂靜，空義、無相義、無聚義、畢竟無出義、覺知義。不可宣說、不可睹、不可見者名寂靜義。寂

【現代漢語翻譯】 現代漢語譯本 摧毀一切障礙， 具足十力（如來所具有的十種力量）和四無畏（佛菩薩所具有的四種無所畏懼的自信），能宣說功德並勤奮精進。 如來說這就是精進之法，十千眾生因此領悟無生之理，五千菩薩獲得法忍（對佛法的真理安忍不動搖的智慧），無量人天發起了菩提心（覺悟之心）。 我身堅固莊嚴，精進修行超過所有菩薩，如果想要獲得至高無上的真道，應當像過去的佛一樣修習精進。」

這時，修悲梵天（一位梵天神）對海慧菩薩（一位菩薩）說：『所說的佛法，佛法是什麼意思呢？』

海慧菩薩說：『梵天！佛法的意思是一切法，一切法的意思就是佛法。佛法的本性就像一切法的本性，一切法的本性就像佛法的本性。佛法的本性和一切法的本性沒有差別，一切法寂靜，佛法也寂靜，一切法空，佛法也空。梵天！一切法就是十二因緣（佛教關於生命輪迴的理論），菩提（覺悟）也是十二因緣。』

梵天說：『善男子！佛法難道不超出三界（欲界、色界、無色界）的範疇嗎？』

『梵天！三界和佛法的本性沒有差別，三界平等，佛法也平等，沒有兩種不同的相。』

『善男子！譬如虛空沒有增減，佛法也是這樣，沒有增減，因為本性是空，所以無上無下。』

『梵天！如果善男子想要見到佛法，應當這樣觀察。

『再者，梵天！佛法不是處所也不是非處所，不是生也不是滅，不是青黃赤白斑駁琉璃虛空界色、雜色無色。沒有形狀、方圓、長短，沒有相，沒有無相之相，沒有束縛也沒有解脫，沒有這樣的相，這叫做佛法。沒有相，沒有語句，沒有文字，清凈寂靜，是空義、無相義、無聚義、畢竟無出義、覺知義。不可宣說、不可見、不可睹，這叫做寂靜義。』

【English Translation】 English version Destroying all obstacles, Possessing the ten powers (the ten powers of a Tathagata) and four fearlessnesses (the four kinds of fearlessness of a Buddha or Bodhisattva), able to speak of merits and diligently practice vigor. The Tathagata says this is the Dharma of vigor, ten thousand beings thereby realize no-birth, five thousand Bodhisattvas attain Dharma-patience (the wisdom of being steadfast in the truth of the Dharma), and immeasurable humans and devas arouse Bodhicitta (the mind of enlightenment). My body is firm and adorned, my practice of vigor surpasses all Bodhisattvas, if one wishes to attain the supreme true path, one should cultivate vigor like the Buddhas of the past.』

At that time, the Brahma (a deity) named 'Cultivating Compassion' spoke to Bodhisattva Ocean of Wisdom, saying: 『What is meant by the Dharma of the Buddha? What is called the Dharma of the Buddha?』

Bodhisattva Ocean of Wisdom said: 『Brahma! The Dharma of the Buddha means all dharmas, and all dharmas mean the Dharma of the Buddha. The nature of the Dharma of the Buddha is like the nature of all dharmas, and the nature of all dharmas is like the nature of the Dharma of the Buddha. The nature of the Dharma of the Buddha and the nature of all dharmas are not different, all dharmas are tranquil, the Dharma of the Buddha is also tranquil, all dharmas are empty, the Dharma of the Buddha is also empty. Brahma! All dharmas are the twelve links of dependent origination (the Buddhist theory of the cycle of life), and Bodhi (enlightenment) is also the twelve links of dependent origination.』

Brahma said: 『Good man! Does the Dharma of the Buddha not transcend the realm of the three realms (the desire realm, the form realm, and the formless realm)?』

『Brahma! The three realms and the nature of the Dharma of the Buddha are not different, the three realms are equal, the Dharma of the Buddha is also equal, there are not two different aspects.』

『Good man! Just like space has no increase or decrease, the Dharma of the Buddha is also like that, without increase or decrease, because its nature is empty, therefore it is neither above nor below.』

『Brahma! If a good man wishes to see the Dharma of the Buddha, he should observe in this way.

『Furthermore, Brahma! The Dharma of the Buddha is neither a place nor a non-place, neither birth nor death, neither blue, yellow, red, white, mottled, lapis lazuli, the color of the realm of space, mixed colors, nor no color. It has no shape, square, round, long, or short, no form, no form of no-form, no bondage, and no liberation, without such a form, this is called the Dharma of the Buddha. Without form, without words, without writing, pure and tranquil, it is the meaning of emptiness, the meaning of no-form, the meaning of no-gathering, the meaning of ultimately no-arising, the meaning of awareness. That which cannot be spoken, cannot be seen, cannot be perceived, this is called the meaning of tranquility.』

---

靜義者即是空義，空義者即無聚義，無聚義者即真實義，真實義者即是畢竟不出之義，畢竟不出義者即不滅義。不滅義者即無處義，無處義者即是法性。法性者即是佛法，是名學法、名阿羅漢法、名緣覺法、名為佛法。

「如是佛法及余諸法，亦無住處不出不滅，無色形質方圓修短，無智相貌無明無闇，一切諸法等無差別。求佛法者，謂佛佛法及一切法。菩薩摩訶薩坐于道場菩提樹下，乃能了了真實知見。何以故？諸佛正法無住處故，一切諸法亦無住處，佛法不可得，一切諸法亦不可得。佛法平等，一切諸法亦復平等。

「若無因緣即無種性，若無種性即無出滅，若無出滅即名真實，真實知者即是實性，過去未來現在諸法即是佛法。何以故？通達三世無障礙故。無障礙者即是佛智，佛智者即是十八不共之法，不共之法者攝一切法，是故諸法即是佛法，諸法、佛法無二無別。」

梵天言：「善男子！汝今了了見佛法不？」

「梵天！佛法非色不可睹見，汝云何言了了見耶？一切諸法悉不可見，夫了了者即是佛法，無有二相。」

梵天言：「善男子！如來何故說佛知見一切諸法？」

「梵天！如來佛法若有定相，可得說言了了知見。」

「善男子！佛法無耶？」

「梵

【現代漢語翻譯】 現代漢語譯本 寂靜的意義就是空性的意義，空性的意義就是無聚集的意義，無聚集的意義就是真實的意義，真實的意義就是畢竟不出的意義，畢竟不出的意義就是不滅的意義。不滅的意義就是無處所的意義，無處所的意義就是法性。法性就是佛法，這被稱為學法、阿羅漢法、緣覺法、佛法。 『這樣的佛法和其餘一切法，也沒有住處，不出不滅，沒有顏色形狀，沒有方圓長短，沒有智慧的相貌，沒有光明也沒有黑暗，一切諸法平等沒有差別。』尋求佛法的人，所說的佛法和一切法。菩薩摩訶薩坐在道場的菩提樹下，才能明瞭真實地知見。為什麼呢？因為諸佛的正法沒有住處，一切諸法也沒有住處，佛法不可得，一切諸法也不可得。佛法是平等的，一切諸法也是平等的。 『如果沒有因緣就沒有種性，如果沒有種性就沒有出生和滅亡，如果沒有出生和滅亡就稱為真實，真實知曉的就是實性，過去、未來、現在的一切法就是佛法。為什麼呢？因為通達三世沒有障礙的緣故。沒有障礙的就是佛的智慧，佛的智慧就是十八不共之法，不共之法攝持一切法，所以一切法就是佛法，一切法和佛法沒有二樣沒有分別。』 梵天（Brahmā，印度教的創造神）說：『善男子！你現在明瞭地見到佛法了嗎？』 『梵天！佛法不是色法，不能被看見，你為什麼說明了地見到呢？一切諸法都不可見，所謂明瞭地見到就是佛法，沒有兩種相。』 梵天說：『善男子！如來（Tathāgata，佛的稱號）為什麼說佛知見一切諸法呢？』 『梵天！如來的佛法如果有固定的相，就可以說成明瞭地知見。』 『善男子！佛法沒有嗎？』 『梵天！佛法不是有也不是沒有，為什麼呢？因為佛法不是有為法，也不是無為法。』

【English Translation】 English version The meaning of stillness is the meaning of emptiness; the meaning of emptiness is the meaning of non-gathering; the meaning of non-gathering is the meaning of truth; the meaning of truth is the meaning of ultimately not arising; the meaning of ultimately not arising is the meaning of non-extinction. The meaning of non-extinction is the meaning of no place; the meaning of no place is the Dharma-nature. The Dharma-nature is the Buddha-dharma, which is called learning the Dharma, the Dharma of Arhats, the Dharma of Pratyekabuddhas, and the Buddha-dharma. 'Such Buddha-dharma and all other dharmas also have no dwelling place, neither arising nor ceasing, without color or form, without square or round, long or short, without the appearance of wisdom, without light or darkness; all dharmas are equal without difference.' Those who seek the Buddha-dharma speak of the Buddha-dharma and all dharmas. A Bodhisattva Mahasattva, sitting under the Bodhi tree in the Bodhimanda, can then clearly and truly know and see. Why? Because the true Dharma of all Buddhas has no dwelling place, and all dharmas also have no dwelling place. The Buddha-dharma cannot be obtained, and all dharmas also cannot be obtained. The Buddha-dharma is equal, and all dharmas are also equal. 'If there is no cause and condition, there is no nature; if there is no nature, there is no arising and ceasing; if there is no arising and ceasing, it is called truth; one who truly knows is the real nature; the dharmas of the past, future, and present are the Buddha-dharma. Why? Because one has penetrated the three times without obstruction. That which is without obstruction is the wisdom of the Buddha; the wisdom of the Buddha is the eighteen unshared dharmas; the unshared dharmas encompass all dharmas; therefore, all dharmas are the Buddha-dharma, and all dharmas and the Buddha-dharma are not two and not different.' Brahmā (the Hindu god of creation) said, 'Good man! Do you now clearly see the Buddha-dharma?' 'Brahmā! The Buddha-dharma is not form and cannot be seen. Why do you say you clearly see it? All dharmas are invisible. What is called clearly seeing is the Buddha-dharma, and there are not two aspects.' Brahmā said, 'Good man! Why does the Tathāgata (an epithet of the Buddha) say that the Buddha knows and sees all dharmas?' 'Brahmā! If the Buddha-dharma of the Tathāgata had a fixed form, it could be said to be clearly known and seen.' 'Good man! Is there no Buddha-dharma?' 'Brahmā! The Buddha-dharma is neither existent nor non-existent. Why? Because the Buddha-dharma is neither conditioned nor unconditioned.'

---

天！法若無定，不可說有、不可說無。若不可說有無相者，云何得言了了知見？」

「善男子！如來云何說于佛法？」

「梵天！如說虛空，虛空之性實無定相，佛法亦爾。」

「善男子！佛法如是不可思議，菩薩初發菩提心時，聞如是法不驚不怖不可思議，正覺之性亦不可思議。」

「梵天！佛所說者，乃能發是菩提之心，是故聞之不生怖畏。梵天！若有著者則生怖畏；若不著者不生怖畏；惜身命者則生怖畏，不惜身命無所怖畏；有障礙者則生怖畏，無障礙者無所怖畏；著我我所則生怖畏，斷我我所無所怖畏。」

「善男子！菩薩摩訶薩有何力故聞深佛法不生怖畏？」

「梵天！有八種力，聞深佛法不生怖畏。何等為八？一者、信力；二者、善友力；三者、多聞力；四者、善根力；五者、善思惟力；六者、破憍慢力；七者、大慈悲力；八者、如法住力。梵天！菩薩具足如是八力，聞說深法不生怖畏。」

爾時，世尊贊海慧菩薩言：「善哉，善哉！善男子！善能宣說菩薩諸力。實如汝言，菩薩具足如是諸力，聞深佛法不生怖畏。

「善男子！一切言說名之為聲，菩提之性亦不可說亦不可見，不可說見名第一義，如來了了知見如是不可宣說，愍眾生故而為宣說。菩提

【現代漢語翻譯】 現代漢語譯本：天啊！如果佛法沒有固定的性質，就不能說它存在，也不能說它不存在。如果不能說它既存在又不存在，那又怎麼能說完全瞭解並看見了呢？ 善男子！如來是如何宣說佛法的呢？ 梵天！就像說虛空一樣，虛空的性質實際上沒有固定的形態，佛法也是如此。 善男子！佛法是如此不可思議，菩薩初次發菩提心的時候，聽到這樣的佛法不會感到驚訝或恐懼，這是不可思議的，正覺（菩提）的性質也是不可思議的。 梵天！佛所說的法，能夠引發菩提之心，所以聽到它不會產生恐懼。梵天！如果執著於事物就會產生恐懼；如果不執著就不會產生恐懼；如果愛惜自己的生命就會產生恐懼，如果不愛惜生命就不會有恐懼；如果有障礙就會產生恐懼，如果沒有障礙就不會有恐懼；如果執著于自我和屬於自我的事物就會產生恐懼，如果斷除自我和屬於自我的事物就不會有恐懼。 善男子！菩薩摩訶薩（偉大的菩薩）有什麼力量，聽到深奧的佛法不會產生恐懼呢？ 梵天！有八種力量，聽到深奧的佛法不會產生恐懼。是哪八種呢？第一是信力；第二是善友力；第三是多聞力；第四是善根力；第五是善思惟力；第六是破除驕慢的力量；第七是大慈悲的力量；第八是如法安住的力量。梵天！菩薩具備這八種力量，聽到深奧的佛法就不會產生恐懼。 這時，世尊讚歎海慧菩薩說：『好啊，好啊！善男子！你很善於宣說菩薩的各種力量。確實如你所說，菩薩具備這些力量，聽到深奧的佛法不會產生恐懼。』 善男子！一切言語都稱為聲音，菩提（覺悟）的性質既不能說也不能見，不能說也不能見稱為第一義諦，如來完全瞭解並看見了這種不可言說的真理，因為憐憫眾生才為他們宣說。菩提（覺悟）

【English Translation】 English version: Heavens! If the Dharma has no fixed nature, it cannot be said to exist, nor can it be said not to exist. If it cannot be said to be both existent and non-existent, how can it be said to be fully understood and seen? 'Good man! How does the Tathagata (Buddha) explain the Dharma?' 'Brahma! Just as one speaks of space, the nature of space has no fixed form, so too is the Dharma.' 'Good man! The Dharma is so inconceivable that when a Bodhisattva first generates the Bodhi mind, hearing such Dharma, they are neither surprised nor afraid, which is inconceivable, and the nature of Right Awakening (Bodhi) is also inconceivable.' 'Brahma! What the Buddha speaks of is capable of generating the Bodhi mind, therefore, hearing it does not cause fear. Brahma! If one is attached, then fear arises; if one is not attached, fear does not arise; if one cherishes their life, then fear arises; if one does not cherish their life, there is no fear; if there are obstacles, then fear arises; if there are no obstacles, there is no fear; if one is attached to self and what belongs to self, then fear arises; if one cuts off self and what belongs to self, there is no fear.' 'Good man! What power does a Bodhisattva Mahasattva (great Bodhisattva) have that they do not fear when hearing the profound Dharma?' 'Brahma! There are eight powers that prevent fear when hearing the profound Dharma. What are these eight? First is the power of faith; second is the power of good friends; third is the power of extensive learning; fourth is the power of good roots; fifth is the power of good contemplation; sixth is the power of breaking down arrogance; seventh is the power of great compassion; eighth is the power of abiding in the Dharma. Brahma! A Bodhisattva who possesses these eight powers does not fear when hearing the profound Dharma.' At that time, the World Honored One praised Bodhisattva Sea Wisdom, saying: 'Excellent, excellent! Good man! You are very good at explaining the various powers of a Bodhisattva. Indeed, as you say, a Bodhisattva who possesses these powers does not fear when hearing the profound Dharma.' 'Good man! All speech is called sound, the nature of Bodhi (enlightenment) can neither be spoken nor seen, and that which cannot be spoken nor seen is called the ultimate truth. The Tathagata fully understands and sees this unspeakable truth, and out of compassion for sentient beings, explains it to them. Bodhi (enlightenment)'

---

非心亦非心數，何況聲字！

「善男子！如來憐愍諸眾生故覺甚深法，覺甚深法已，無知無覺無心心數，無聲無字不可宣說，為眾生故說有文字音聲次第。

「善男子！譬如虛空非是色法，不可睹見非對非作。善男子！有人善畫畫空作像，若男、若女、若象、若馬，如是之人可思議不？」

「不也。世尊！」

「善男子！是猶可信；如來、世尊知不可說而能演說，是事甚難。雖復說此不可說法，然真實知性不可說。善男子！若聞是法不驚不怖，當知是人久于無量諸如來所種諸善根。善男子！如是經典不可思議，若有人能受持讀誦書寫解說，是人則能受持一切諸佛法藏，攝取一切眾生解脫。

「善男子！若有菩薩了了得見無量世界所有諸佛，見已即以上妙七寶滿是世界，持用奉獻諸佛世尊，是人福德寧為多不？」

「甚多！世尊！如是功德難以喻說。」

「善男子！不如有人擁護正法為憐愍故，受持讀誦解說是經。何以故？法施之施勝於食施。夫食施者即是世施，法施之施是出世施。

「善男子！若人能護佛正法者，即為四攝。何等為四？一、為佛攝；二、為天攝；三、為福攝；四、為智攝。

「佛攝眾生，復有四事：一者、常得親近諸佛；二者、諸魔不得其

【現代漢語翻譯】 現代漢語譯本 既非心，也非心所（心所：心理活動），更何況是聲音和文字呢！

『善男子！如來（Tathagata）憐憫一切眾生，所以覺悟了甚深的佛法。覺悟了甚深的佛法后，（發現）它是無知無覺、無心無心所的，沒有聲音和文字，無法用言語表達。但爲了眾生，才說有文字音聲的次第。』

『善男子！譬如虛空不是色法（色法：物質現象），不可看見，既不是對立的，也不是人為造作的。善男子！如果有人擅長繪畫，在虛空中畫出各種形象，無論是男人、女人、大象還是馬，這樣的人可以被認為是正常的嗎？』

『不正常，世尊！』

『善男子！這種情況尚且可以相信；如來、世尊（Bhagavan）明知佛法不可言說，卻能演說，這是非常困難的。雖然說的是不可言說的法，但真實知曉的自性是不可言說的。善男子！如果有人聽聞此法而不驚慌不恐懼，應當知道這個人已經在無量諸佛那裡種下了許多善根。善男子！這樣的經典不可思議，如果有人能夠受持、讀誦、書寫、解說，這個人就能受持一切諸佛的法藏，攝取一切眾生的解脫。』

『善男子！如果有菩薩（Bodhisattva）清楚地看到無量世界中所有的佛，看到后就用上等的七寶充滿這些世界，用來供養諸佛世尊，這個人的福德難道不多嗎？』

『非常多！世尊！這樣的功德難以用比喻來說明。』

『善男子！不如有人爲了憐憫眾生而擁護正法，受持、讀誦、解說這部經典。為什麼呢？因為法佈施勝過食物佈施。食物佈施是世間的佈施，法佈施是出世間的佈施。』

『善男子！如果有人能夠護持佛的正法，就等於具備了四種攝受。哪四種呢？一、為佛所攝受；二、為天所攝受；三、為福所攝受；四、為智所攝受。』

『佛攝受眾生，又有四件事：一、常常能夠親近諸佛；二、諸魔不能夠找到機會；三、能夠得到諸佛的護念；四、能夠得到諸佛的加持。』

【English Translation】 English version It is neither mind nor mental functions, let alone sound and words!

'Good man! The Tathagata (如來) , out of compassion for all sentient beings, has awakened to the profound Dharma. Having awakened to the profound Dharma, (it is found to be) without knowledge, without awareness, without mind or mental functions, without sound or words, and cannot be expressed in language. But for the sake of sentient beings, it is said that there is a sequence of words and sounds.'

'Good man! For example, space is not a form (色法), it cannot be seen, it is neither an opposite nor something made by humans. Good man! If someone is good at painting and draws various images in space, whether it is a man, a woman, an elephant, or a horse, can such a person be considered normal?'

'No, Bhagavan (世尊)!'

'Good man! This situation is still believable; the Tathagata, the Bhagavan, knowing that the Dharma is inexpressible, is able to expound it, which is very difficult. Although what is spoken is the inexpressible Dharma, the true nature of knowing is inexpressible. Good man! If someone hears this Dharma without being startled or afraid, it should be known that this person has planted many good roots with countless Buddhas. Good man! Such a scripture is inconceivable. If someone can uphold, recite, write, and explain it, this person can uphold all the Dharma treasures of all Buddhas and gather the liberation of all sentient beings.'

'Good man! If a Bodhisattva (菩薩) clearly sees all the Buddhas in countless worlds, and after seeing them, uses the finest seven treasures to fill these worlds and offer them to all the Buddhas, would this person's merit be great?'

'Very great! Bhagavan! Such merit is difficult to describe with metaphors.'

'Good man! It is not as good as someone who upholds the true Dharma out of compassion for sentient beings, upholding, reciting, and explaining this scripture. Why? Because the giving of Dharma is superior to the giving of food. The giving of food is a worldly giving, while the giving of Dharma is a transcendental giving.'

'Good man! If someone can protect the true Dharma of the Buddha, it is equivalent to possessing four kinds of acceptance. What are the four? First, being accepted by the Buddha; second, being accepted by the heavens; third, being accepted by blessings; fourth, being accepted by wisdom.'

'The Buddha accepts sentient beings, and there are four things: first, always being able to be close to the Buddhas; second, the demons cannot find an opportunity; third, being able to receive the protection of the Buddhas; fourth, being able to receive the blessings of the Buddhas.'

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便；三者、獲得無盡陀羅尼；四者、得住不退轉地。

「天攝眾生，亦有四事：一者、說法之處諸天清凈；二者、說法之時眾樂受聽；三者、終不為他因緣所害；四者、不信者信。

「福攝眾生亦有四事：一者、莊嚴于身，三十二相八十種好；二者、莊嚴于口，凡所演說眾生樂聞；三者、莊嚴佛土；四者、莊嚴種姓，所謂釋梵轉輪聖王。

「智攝眾生亦有四事：一者、知眾生根如意說法；二者、知眾生病苦隨病施藥；三者、得大神通游諸佛土；四者、了了通達法界。

「善男子！若欲獲得如是功德，應當勤心護持正法。」

爾時，世尊即說頌曰：

「若能護法生憐愍，　　受持是經及廣說， 　我說千分中一分，　　猶如大海取一渧。 　知恩念恩念如來，　　是人可信付法藏， 　供養無量十方佛，　　如是則能護佛法。 　雖施無量國珍寶，　　不如至心誦一偈， 　法施最妙勝食施，　　是故智者應護法。 　十方諸佛天龍神，　　功德智慧所攝取， 　莊嚴修行諸相好，　　是人皆由護正法。 　常遇諸佛善知識，　　常聞無上真實道， 　速得無量陀羅尼，　　是人皆由護正法。 　身口意戒得清凈，　　具大神通游諸國， 　不退菩提具六度，　　是人皆由護正法。

【現代漢語翻譯】 現代漢語譯本 『便；三者，獲得無盡陀羅尼（總持，記憶法門）；四者，得住不退轉地（不會退轉的修行境界）。』

『天（諸天神）攝受眾生，也有四件事：一者，說法的地方諸天清凈；二者，說法的時候大眾樂意聽受；三者，最終不會被其他因緣所傷害；四者，不相信的人會產生信仰。』

『福（福德）攝受眾生也有四件事：一者，莊嚴自身，具足三十二相（佛陀的身體特徵）和八十種好（佛陀的細微特徵）；二者，莊嚴口才，凡是所說的，眾生都樂意聽聞；三者，莊嚴佛土（佛陀所教化的世界）；四者，莊嚴種姓（出身），例如釋（釋迦族）、梵（婆羅門）、轉輪聖王（統治世界的理想君主）。』

『智（智慧）攝受眾生也有四件事：一者，瞭解眾生的根器，如其所愿地說法；二者，瞭解眾生的病苦，隨其病癥施予藥物；三者，獲得大神通，遊歷諸佛國土；四者，完全通達法界（宇宙的真理）。』

『善男子！如果想要獲得這樣的功德，應當勤勉用心護持正法。』

這時，世尊即說偈頌道：

『如果能夠護持佛法生起憐憫心，受持這部經典並且廣泛宣說， 我說這功德連千分之一都不到，猶如從大海中取出一滴水。 知恩、念恩、憶念如來，這樣的人可以信任，可以把佛法交付給他。 供養無量十方諸佛，這樣才能真正護持佛法。 即使佈施無量國土的珍寶，也不如至誠誦讀一句偈頌。 法佈施最為殊勝，勝過食物的佈施，所以智者應當護持佛法。 十方諸佛、天龍神，都是被功德和智慧所攝受， 以莊嚴的修行所成就的諸相好，這些人都是因為護持正法。 常常遇到諸佛和善知識，常常聽聞無上真實的道， 迅速獲得無量的陀羅尼，這些人都是因為護持正法。 身口意三業的戒律得到清凈，具足大神通遊歷諸佛國土， 不退轉于菩提，具足六度（佈施、持戒、忍辱、精進、禪定、智慧），這些人都是因為護持正法。』

【English Translation】 English version 'Then; third, obtaining endless dharani (total retention, mnemonic methods); fourth, attaining the stage of non-retrogression (a state of practice from which one does not regress).'

'The devas (gods) gathering sentient beings also have four aspects: first, the place where the Dharma is preached is pure; second, when the Dharma is preached, the assembly is happy to listen; third, they will ultimately not be harmed by other causes and conditions; fourth, those who do not believe will develop faith.'

'The blessings (merit) gathering sentient beings also have four aspects: first, adorning the body with the thirty-two marks (physical characteristics of the Buddha) and eighty minor marks (subtle characteristics of the Buddha); second, adorning speech, so that all that is spoken is pleasing to the ears of sentient beings; third, adorning the Buddha-land (the world where the Buddha teaches); fourth, adorning lineage, such as the Shakya (Shakya clan), Brahma (Brahmin), and Chakravartin (ideal ruler of the world).'

'Wisdom gathering sentient beings also has four aspects: first, understanding the capacities of sentient beings and teaching the Dharma according to their needs; second, understanding the sufferings of sentient beings and administering medicine according to their illnesses; third, obtaining great supernatural powers and traveling to the Buddha-lands; fourth, fully comprehending the Dharma realm (the truth of the universe).'

'Good man! If you wish to obtain such merits, you should diligently protect the true Dharma with all your heart.'

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

'If one can protect the Dharma with compassion, uphold this sutra and widely proclaim it, I say that this merit is not even one-thousandth, like taking a drop of water from the ocean. Knowing gratitude, remembering gratitude, and remembering the Tathagata, such a person can be trusted, and the Dharma can be entrusted to them. Making offerings to countless Buddhas in the ten directions, in this way one can truly protect the Dharma. Even if one were to give away the treasures of countless lands, it would not be as good as sincerely reciting one verse. The giving of Dharma is the most excellent, surpassing the giving of food, therefore the wise should protect the Dharma. The Buddhas of the ten directions, the devas, and the dragons, are all gathered by merit and wisdom, The marks and characteristics of those who have adorned their practice, all these people are due to protecting the true Dharma. They constantly encounter Buddhas and good teachers, constantly hear the unsurpassed true path, Quickly obtaining immeasurable dharani, all these people are due to protecting the true Dharma. The precepts of body, speech, and mind are purified, possessing great supernatural powers to travel to the Buddha-lands, Not regressing from Bodhi, possessing the six perfections (generosity, morality, patience, diligence, meditation, wisdom), all these people are due to protecting the true Dharma.'

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世界微塵可說盡，　　護法功德不可量， 　欲得不可宣說知，　　應當堅心護正法。」

爾時，眾中有一菩薩，名功德寶光，即從坐起，頭面敬禮，長跪合掌，前白佛言：「世尊！如來於是大經典中，說言佛法不可宣說。若不可說，云何可護？」

佛言：「善哉，善哉！善男子！如是，如是。如來正法實不可說，如來覺知不可說法，如是正法雖不可說而有字句，以字句故可得宣示。如是字句受持讀誦書寫解說，是名護法。

「善男子！復有護法，見有受持、讀誦、書寫、解說之者，恭敬供養、親近禮拜、尊重讚歎，生於師想擁護，供給衣服、飲食、臥具、湯藥、房舍、燈燭，聞其所說稱讚善哉，護其種姓所住宅舍，亦復護其侍使之等，聞惡隱蔽聞善稱揚。善男子！若能擁護是持法者，是人即能護佛法僧。

「複次，善男子！若有能修空無相愿，是人即是護持正法。

「複次，善男子！見有誹謗方等經者不與同止，言語談論調伏其罪，是人即是護持正法。

「複次，善男子！若有人能修集悲心、無飲食想，憐愍眾生宣說正法，是名護法。

「複次，善男子！不惜身命受持讀誦書寫解說如是等經，是名護法。

「複次，善男子！若有聽法一字一句，往一由旬乃至七

【現代漢語翻譯】 現代漢語譯本 『世界微塵可以數盡，護持佛法的功德卻不可衡量。想要了解這不可言說的功德，應當堅定地護持正法。』 當時，大眾中有一位菩薩，名叫功德寶光（功德寶光：菩薩名），他從座位上站起來，向佛陀頂禮，長跪合掌，對佛說：『世尊！如來在這部大經典中說佛法不可宣說。如果不可宣說，又如何護持呢？』 佛說：『好啊，好啊！善男子！是這樣的，是這樣的。如來的正法確實不可言說，如來的覺悟境界不可用言語表達，這樣的正法雖然不可說，但有文字語句，通過文字語句可以宣示。像這樣受持、讀誦、書寫、解說這些文字語句，就叫做護持佛法。』 『善男子！還有一種護持佛法的方式，就是見到有人受持、讀誦、書寫、解說佛法，就恭敬供養、親近禮拜、尊重讚歎，生起如同對待老師一樣的敬意去擁護他，供給衣服、飲食、臥具、湯藥、房舍、燈燭，聽到他所說的法就稱讚「善哉」，保護他的家族和住所，也保護他的侍從等等，聽到不好的事情就隱瞞，聽到好的事情就稱揚。善男子！如果能夠擁護這些持法的人，這個人就能護持佛法僧三寶。』 『再者，善男子！如果有人能夠修習空、無相、無愿，這個人就是護持正法。』 『再者，善男子！見到有人誹謗方等經典（方等經：大乘經典），不與他同住，用言語談論來調伏他的罪過，這個人就是護持正法。』 『再者，善男子！如果有人能夠修集悲心，沒有飲食的貪慾，憐憫眾生併爲他們宣說正法，這就叫做護持佛法。』 『再者，善男子！不惜身命地受持、讀誦、書寫、解說這些經典，這就叫做護持佛法。』 『再者，善男子！如果有人聽聞佛法，哪怕只是一字一句，就前往一由旬（由旬：古印度長度單位）乃至七由旬的地方去求法，這個人也是護持正法。』

【English Translation】 English version 'The dust of the world can be counted, but the merit of protecting the Dharma is immeasurable. If you wish to understand this ineffable merit, you should firmly protect the Right Dharma.' At that time, among the assembly, there was a Bodhisattva named Gōngdé Bǎoguāng (功德寶光: Merit Treasure Light, name of a Bodhisattva), who rose from his seat, bowed his head in reverence, knelt with palms together, and said to the Buddha: 'World Honored One! In this great scripture, the Tathagata says that the Buddha Dharma is ineffable. If it is ineffable, how can it be protected?' The Buddha said: 'Excellent, excellent! Good man! It is so, it is so. The Tathagata's Right Dharma is indeed ineffable, the Tathagata's enlightenment is beyond words, and although such Right Dharma is ineffable, there are words and sentences, and through words and sentences it can be proclaimed. Thus, upholding, reciting, writing, and explaining these words and sentences is called protecting the Dharma.' 'Good man! There is another way to protect the Dharma, which is to see those who uphold, recite, write, and explain the Dharma, and to respectfully make offerings, draw near to them, bow in reverence, respect and praise them, and to protect them with the same respect as one would a teacher, providing them with clothing, food, bedding, medicine, lodging, and lamps, and when hearing their teachings, to praise them with 「Excellent,」 to protect their families and residences, and also to protect their attendants, concealing bad things and praising good things. Good man! If one can protect these upholders of the Dharma, that person can protect the Buddha, Dharma, and Sangha.' 'Furthermore, good man! If one can cultivate emptiness, non-form, and non-desire, that person is protecting the Right Dharma.' 'Furthermore, good man! Seeing those who slander the Vaipulya Sutras (方等經: Vaipulya Sutras, Mahayana Sutras), not dwelling with them, and using words to subdue their offenses, that person is protecting the Right Dharma.' 'Furthermore, good man! If one can cultivate compassion, without desire for food, and have compassion for sentient beings and proclaim the Right Dharma to them, this is called protecting the Dharma.' 'Furthermore, good man! Not sparing one's life to uphold, recite, write, and explain these scriptures, this is called protecting the Dharma.' 'Furthermore, good man! If one hears even a single word or sentence of the Dharma and travels one Yojana (由旬: Yojana, an ancient Indian unit of distance) or even seven Yojanas to seek the Dharma, that person is also protecting the Right Dharma.'

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步入出息頃，是名護法。

「善男子！過去無量阿僧祇劫，有佛號曰大知聲力如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名凈光，劫名高顯。其土純是青琉璃寶。諸菩薩眾一切成就無量勢力，具足神通智慧無礙，一切菩薩悉受天身至心聽法，無有出家在家差別。爾時，世尊為護法故，與諸大眾頒宣正法。彼時會中有一菩薩名曰法慧，白佛言：『世尊！何等是法而言擁護？』

「佛言：『善男子！夫六入者樂求境界，若能遮止是名護法。善男子！眼識於色是名非法，若能遠離是名護法；乃至意識於法亦復如是。善男子！若見眼空，見已不觀於色、不著于識，是名為法。若能真實知如是法，是名護法；乃至若見意空，見已不觀於法、不著于識，是名為法。若能真實知如是法，是名護法。

「『善男子！若法能生法，於是法中不求不取，心不貪著，是名護法。若有見法能生邪見，於是見中不求不取心不貪著，是名護法。若有無明不能凈心，於是垢中不求不取心不貪著，是名護法。

「『善男子！若有一法，求取之後不能施人，此法非法亦非比尼。若能施者即是正法、即是比尼。若有無取無求無施，即是正法、即是比尼。夫取求者即是非道。若不施，即是

【現代漢語翻譯】 現代漢語譯本：當一個人開始專注于出入息時，這就被稱為護法。

『善男子！在過去無量阿僧祇劫（無數個大劫）之前，有一尊佛，號為大知聲力如來（如來十號之一，意為具有大智慧和力量的佛）、應（應供，值得受人供養）、正遍知（對一切法普遍而正確的知曉）、明行足（智慧和德行都圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（無與倫比的導師）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人）。他的國名叫凈光，所處的劫名叫高顯。那裡的土地完全由青琉璃寶構成。所有的菩薩都成就了無量的力量，具備了神通和無礙的智慧。所有的菩薩都接受天人的身體，一心聽法，沒有出家和在家的區別。當時，世尊爲了護持正法，向大眾宣講正法。那時，法會中有一位菩薩，名叫法慧，他向佛請教說：『世尊！什麼是法，需要我們去擁護呢？』

佛說：『善男子！六根（眼、耳、鼻、舌、身、意）總是喜歡追求外在的境界。如果能夠遮止這種追求，就叫做護法。善男子！眼睛對色塵的執著，這叫做非法。如果能夠遠離這種執著，就叫做護法；乃至意識對法塵的執著，也是如此。善男子！如果能看到眼睛的空性，看到之後不執著於色塵，不執著于眼識，這就叫做法。如果能夠真實地瞭解這樣的法，就叫做護法；乃至如果能看到意根的空性，看到之後不執著於法塵，不執著于意識，這就叫做法。如果能夠真實地瞭解這樣的法，就叫做護法。』

『善男子！如果有一種法能夠生出其他的法，對於這種法不追求、不執取，心中不貪著，這就叫做護法。如果有人認為法能夠產生邪見，對於這種邪見不追求、不執取，心中不貪著，這就叫做護法。如果無明（對真理的無知）不能凈化內心，對於這種污垢不追求、不執取，心中不貪著，這就叫做護法。』

『善男子！如果有一種法，求取之後不能施捨給他人，這種法就不是正法，也不是比尼（戒律）。如果能夠施捨，那就是正法，那就是比尼。如果既不求取，也不施捨，那就是正法，那就是比尼。追求和執取就是非道。如果不施捨，那就是』

【English Translation】 English version: When one enters into the focus on the in-breath and out-breath, this is called Dharma protection.

'Good man! In the past, immeasurable asamkhya kalpas (countless great eons) ago, there was a Buddha named Great Knowing Sound Power Tathagata (one of the ten titles of a Buddha, meaning a Buddha with great wisdom and power), Arhat (worthy of offerings), Samyaksambuddha (one who knows all dharmas universally and correctly), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (one who has gone to Nirvana with wisdom), Lokavid (one who understands all the affairs of the world), Anuttara (an unsurpassed teacher), Purushadamyasarathi (a great man who can tame beings), Shastadevamanushyanam (a teacher of gods and humans), Buddha (an enlightened one), Bhagavan (the most revered one in the world). His country was called Pure Light, and the kalpa was called High Manifestation. The land there was entirely made of blue lapis lazuli. All the Bodhisattvas had achieved immeasurable power, possessed unobstructed supernatural powers and wisdom. All the Bodhisattvas received heavenly bodies and listened to the Dharma with one mind, without any distinction between those who had left home and those who had not. At that time, the World Honored One, for the sake of protecting the Dharma, proclaimed the true Dharma to the assembly. At that time, there was a Bodhisattva in the assembly named Dharma Wisdom, who asked the Buddha: 'World Honored One! What is the Dharma that we need to protect?'

The Buddha said: 'Good man! The six senses (eye, ear, nose, tongue, body, and mind) always like to pursue external realms. If one can stop this pursuit, it is called Dharma protection. Good man! The attachment of the eye to form is called non-Dharma. If one can be free from this attachment, it is called Dharma protection; and so it is with the attachment of consciousness to dharmas. Good man! If one sees the emptiness of the eye, and having seen it, does not cling to form, and does not cling to eye-consciousness, this is called Dharma. If one can truly understand such Dharma, it is called Dharma protection; and so it is if one sees the emptiness of the mind, and having seen it, does not cling to dharmas, and does not cling to consciousness, this is called Dharma. If one can truly understand such Dharma, it is called Dharma protection.'

'Good man! If there is a Dharma that can give rise to other dharmas, and one does not seek or grasp at this Dharma, and one's mind is not attached, this is called Dharma protection. If someone thinks that Dharma can give rise to wrong views, and one does not seek or grasp at these wrong views, and one's mind is not attached, this is called Dharma protection. If ignorance (lack of knowledge of the truth) cannot purify the mind, and one does not seek or grasp at this defilement, and one's mind is not attached, this is called Dharma protection.'

'Good man! If there is a Dharma that, after being sought and grasped, cannot be given to others, this Dharma is not the true Dharma, nor is it Vinaya (precepts). If one can give, then it is the true Dharma, it is Vinaya. If there is neither seeking nor grasping nor giving, then it is the true Dharma, it is Vinaya. Seeking and grasping is the wrong path. If one does not give, then it is'

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非法、即非比尼；若能施者，即是正法、即是比尼。不取不求不施，即是不出不生不滅。若非出生滅，云何可施？不可施者乃名為法，乃名比尼。何以故？未生煩惱作障因緣故，是故無盡。無盡者無出，無出者名為法，名為比尼；于如是法不求不取，是名護法。』

「善男子！爾時彼佛說是法時，三萬二千菩薩，得無生法忍。」

「海慧菩薩言：『世尊！如我解佛所說義者，法及非法是名為法。何以故？若有分別法非法者，是人不名護持正法，若作法相是名非法。世尊！若能了達見一切法是無法者，是名第一真實之義。世尊！若無法無非法即是無數，若無數者即是實性，實性者名為虛空。虛空之性無邊無節，法性亦爾，法性實性無有差別。何以故？無邊無節故。若有菩薩見如是等，即真實見。世尊！我不見一法，以不見故不見有增不見有減。世尊！我如是見，將不誹謗如來說耶？是實見不？』

「『善男子！如是見者不謗如來，是真實見。』說是法時，法慧菩薩及萬天人得無生忍。

「善男子！汝知爾時法慧菩薩豈異人乎？即我身是。是故我于無量世中，所求正法今以付汝。」

爾時，眾中有六萬億諸菩薩等，同共發聲白佛言：「世尊！我等當共擁護正法受持廣說。」

佛言：

【現代漢語翻譯】 現代漢語譯本：『如果施捨是基於非法，那就不是毗尼（Vinaya，戒律）；如果施捨是基於正法，那就是正法，那就是毗尼。不執取，不求取，不施捨，那就是不出，不生，不滅。如果不是出生和滅亡，又怎麼能施捨呢？不可施捨的才稱為法，才稱為毗尼。為什麼呢？因為沒有產生煩惱作為障礙的因緣，所以是無盡的。無盡就是無出，無出就稱為法，稱為毗尼；對於這樣的法不求取不執取，這稱為護法。』 『善男子！那時，那佛說這個法的時候，三萬二千菩薩，得到了無生法忍。』 海慧菩薩說：『世尊！如我理解佛所說的意義，法和非法都稱為法。為什麼呢？如果有人分別法和非法，這個人就不能稱為護持正法，如果執著於法的表象，那就是非法。世尊！如果能夠了達見到一切法都是無法的，這才是第一真實的意義。世尊！如果無法無非法，那就是無數，如果無數，那就是實性，實性就稱為虛空。虛空的性質無邊無際，法性也是如此，法性和實性沒有差別。為什麼呢？因為無邊無際。如果有菩薩見到這些，那就是真實的見解。世尊！我沒有見到一個法，因為沒有見到，所以不見有增加，不見有減少。世尊！我這樣見解，將不會誹謗如來說法吧？這是真實的見解嗎？』 『善男子！像這樣的見解不會誹謗如來，是真實的見解。』說這個法的時候，法慧菩薩和一萬天人得到了無生忍。 『善男子！你知道那時法慧菩薩是別人嗎？就是我自身。所以我在無量世中所求的正法，現在交付給你。』 那時，大眾中有六萬億諸菩薩等，一起發聲對佛說：『世尊！我們應當共同擁護正法，受持並廣為宣說。』 佛說：

【English Translation】 English version: 'If giving is based on what is unlawful, then it is not Vinaya (discipline); if giving is based on the Dharma, then it is the Dharma, it is Vinaya. Not grasping, not seeking, not giving, that is not coming forth, not being born, not ceasing. If it is not birth and cessation, how can there be giving? That which cannot be given is called Dharma, is called Vinaya. Why? Because there is no arising of afflictions as a cause for obstruction, therefore it is endless. Endless is no coming forth, no coming forth is called Dharma, is called Vinaya; not seeking or grasping such Dharma, this is called protecting the Dharma.' 'Good man! At that time, when that Buddha spoke this Dharma, thirty-two thousand Bodhisattvas attained the forbearance of the non-arising of phenomena.' Bodhisattva Sea Wisdom said: 'World Honored One! As I understand the meaning of what the Buddha has said, both Dharma and non-Dharma are called Dharma. Why? If someone distinguishes between Dharma and non-Dharma, that person cannot be called a protector of the true Dharma; if one clings to the appearance of Dharma, that is non-Dharma. World Honored One! If one can realize and see that all Dharmas are without Dharma, that is the first true meaning. World Honored One! If there is neither Dharma nor non-Dharma, that is countless; if it is countless, that is the true nature; the true nature is called emptiness. The nature of emptiness is boundless and without limit, the nature of Dharma is also like this, the nature of Dharma and the true nature are not different. Why? Because they are boundless and without limit. If a Bodhisattva sees these, that is true seeing. World Honored One! I do not see a single Dharma, because I do not see, therefore I do not see increase, I do not see decrease. World Honored One! With this view, will I not be slandering the Tathagata's teachings? Is this a true view?' 'Good man! Such a view does not slander the Tathagata, it is a true view.' When this Dharma was spoken, Bodhisattva Dharma Wisdom and ten thousand devas attained the forbearance of non-arising. 'Good man! Do you know if Bodhisattva Dharma Wisdom at that time was someone else? It was my own self. Therefore, the true Dharma that I have sought in countless lifetimes, I now entrust to you.' At that time, among the assembly, there were sixty trillion Bodhisattvas, who together spoke to the Buddha, saying: 'World Honored One! We shall together protect the true Dharma, uphold it, and widely proclaim it.' The Buddha said:

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「善男子！汝今云何如法而住護持正法？」

山王菩薩即作是言：「世尊！惜身命者不能護法，我不惜命如法而住，故能護法。」

功德山王菩薩言：「世尊！有貪利者不能護法，我無貪利故能護法。」

寶幢菩薩言：「世尊！若見有法非法二相不能護法，我無二相故能護法。」

福德藏菩薩言：「世尊！具煩惱者不能護法，我有智力已遠離之故能護法。」

持炬菩薩言：「世尊！不破闇者不能護法，我今破闇故能護法。」

電光菩薩言：「世尊！若隨他心不能護法，我隨自意故能護法。」

遍藏菩薩言：「世尊！不調諸根不能護法，我今調伏故能護法。」

凈光菩薩言：「世尊！若作種種諸法相者不能護法，我今於法無種種相故能護法。」

增行菩薩言：「世尊！心狂亂者不能護法，我修三昧故能護法。」

商主菩薩言：「世尊！不知道者不能護法，我今了知故能護法。」

善念菩薩言：「世尊！有疑心者不能護法，我已斷疑故能護法。」

善見菩薩言：「世尊！不如法住不能護法，我如法住故能護法。」

慧光菩薩言：「世尊！愚癡之人不能護法，我今修智故能護法。」

平等菩薩言：「世尊！取怨親相不能護法，我今

【現代漢語翻譯】 現代漢語譯本 『善男子！你現在要如何如法安住，護持正法呢？』 山王菩薩（山之王，比喻堅定不移的菩薩）立即回答說：『世尊！如果貪惜自己的生命，就不能護持正法。我不吝惜生命，如法安住，所以能夠護持正法。』 功德山王菩薩（功德如山之王，比喻功德巍峨的菩薩）說：『世尊！如果貪圖利益，就不能護持正法。我沒有貪圖利益的心，所以能夠護持正法。』 寶幢菩薩（以寶為飾的旗幟，比喻莊嚴的菩薩）說：『世尊！如果執著于有法和非法這兩種對立的相，就不能護持正法。我沒有這兩種對立的相，所以能夠護持正法。』 福德藏菩薩（福德如寶藏，比喻福德深厚的菩薩）說：『世尊！如果被煩惱所困擾，就不能護持正法。我擁有智慧的力量，已經遠離了煩惱，所以能夠護持正法。』 持炬菩薩（手持火炬，比喻以智慧照亮眾生的菩薩）說：『世尊！如果不能破除愚癡的黑暗，就不能護持正法。我現在能夠破除黑暗，所以能夠護持正法。』 電光菩薩（如閃電般迅速，比喻智慧敏銳的菩薩）說：『世尊！如果隨順他人的心意，就不能護持正法。我隨順自己的本意，所以能夠護持正法。』 遍藏菩薩（無所不藏，比喻智慧廣大的菩薩）說：『世尊！如果不能調伏自己的諸根（眼、耳、鼻、舌、身、意），就不能護持正法。我現在已經調伏了諸根，所以能夠護持正法。』 凈光菩薩（清凈的光芒，比喻清凈智慧的菩薩）說：『世尊！如果執著于種種法的表象，就不能護持正法。我現在對於法沒有種種的執著，所以能夠護持正法。』 增行菩薩（精進修行，比喻勇猛精進的菩薩）說：『世尊！如果心意狂亂，就不能護持正法。我修習禪定，所以能夠護持正法。』 商主菩薩（商隊的首領，比喻引導眾生走向解脫的菩薩）說：『世尊！如果不知道正法，就不能護持正法。我現在已經了知正法，所以能夠護持正法。』 善念菩薩（善於思念，比喻正念堅固的菩薩）說：『世尊！如果心有疑惑，就不能護持正法。我已經斷除了疑惑，所以能夠護持正法。』 善見菩薩（善於觀察，比喻智慧明察的菩薩）說：『世尊！如果不如法安住，就不能護持正法。我如法安住，所以能夠護持正法。』 慧光菩薩（智慧的光芒，比喻智慧光明的菩薩）說：『世尊！如果愚癡無知，就不能護持正法。我現在修習智慧，所以能夠護持正法。』 平等菩薩（平等對待一切眾生，比喻慈悲平等的菩薩）說：『世尊！如果執著于怨恨和親近的分別，就不能護持正法。我

【English Translation】 English version 'Good man! How do you now abide in accordance with the Dharma and protect the True Dharma?' Mount King Bodhisattva (King of Mountains, symbolizing a steadfast Bodhisattva) immediately replied, 'World Honored One! One who cherishes their own life cannot protect the Dharma. I do not cherish my life, and I abide in accordance with the Dharma, therefore I am able to protect the Dharma.' Merit Mount King Bodhisattva (Merit like a King of Mountains, symbolizing a Bodhisattva with towering merit) said, 'World Honored One! One who is greedy for gain cannot protect the Dharma. I have no greed for gain, therefore I am able to protect the Dharma.' Jeweled Banner Bodhisattva (A banner adorned with jewels, symbolizing a majestic Bodhisattva) said, 'World Honored One! If one sees the two aspects of Dharma and non-Dharma, one cannot protect the Dharma. I have no such dualistic aspects, therefore I am able to protect the Dharma.' Treasure of Blessings Bodhisattva (Blessings like a treasure, symbolizing a Bodhisattva with profound blessings) said, 'World Honored One! One who is afflicted by defilements cannot protect the Dharma. I possess the power of wisdom and have already distanced myself from defilements, therefore I am able to protect the Dharma.' Torch Holder Bodhisattva (Holding a torch, symbolizing a Bodhisattva who illuminates beings with wisdom) said, 'World Honored One! One who does not break through the darkness cannot protect the Dharma. I now break through the darkness, therefore I am able to protect the Dharma.' Lightning Light Bodhisattva (As swift as lightning, symbolizing a Bodhisattva with keen wisdom) said, 'World Honored One! If one follows the minds of others, one cannot protect the Dharma. I follow my own intention, therefore I am able to protect the Dharma.' All-Encompassing Treasure Bodhisattva (Encompassing all, symbolizing a Bodhisattva with vast wisdom) said, 'World Honored One! If one does not subdue their senses (eyes, ears, nose, tongue, body, mind), one cannot protect the Dharma. I have now subdued my senses, therefore I am able to protect the Dharma.' Pure Light Bodhisattva (Pure light, symbolizing a Bodhisattva with pure wisdom) said, 'World Honored One! If one creates various appearances of the Dharma, one cannot protect the Dharma. I now have no various appearances of the Dharma, therefore I am able to protect the Dharma.' Increasing Practice Bodhisattva (Diligently practicing, symbolizing a Bodhisattva who is courageous and diligent) said, 'World Honored One! One whose mind is chaotic cannot protect the Dharma. I cultivate Samadhi, therefore I am able to protect the Dharma.' Merchant Leader Bodhisattva (Leader of a caravan, symbolizing a Bodhisattva who guides beings towards liberation) said, 'World Honored One! One who does not know the Dharma cannot protect the Dharma. I now understand the Dharma, therefore I am able to protect the Dharma.' Good Thought Bodhisattva (Good at contemplation, symbolizing a Bodhisattva with firm right mindfulness) said, 'World Honored One! One who has doubts cannot protect the Dharma. I have already severed doubts, therefore I am able to protect the Dharma.' Good Vision Bodhisattva (Good at observation, symbolizing a Bodhisattva with discerning wisdom) said, 'World Honored One! One who does not abide in accordance with the Dharma cannot protect the Dharma. I abide in accordance with the Dharma, therefore I am able to protect the Dharma.' Wisdom Light Bodhisattva (Light of wisdom, symbolizing a Bodhisattva with luminous wisdom) said, 'World Honored One! One who is ignorant cannot protect the Dharma. I now cultivate wisdom, therefore I am able to protect the Dharma.' Equality Bodhisattva (Treating all beings equally, symbolizing a Bodhisattva with compassionate equality) said, 'World Honored One! If one clings to the distinctions of enemies and loved ones, one cannot protect the Dharma. I

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平等故能護法。」

法行菩薩言：「世尊！不知眾生諸根境界不能護法，我今知之故能護法。」

神通王菩薩言：「世尊！見我我所不能護法，我今不見故能護法。」

師子吼菩薩言：「世尊！不知佛性不能護法，我今知之故能護法。」

彌勒菩薩言：「世尊！若遠菩提不能護法，我今已近故能護法。」

功德聚菩薩言：「世尊！若無無量功德聚者不能護法，我今已有故能護法。」

文殊師利言：「世尊！如是等語悉是謬語。何以故？如來、世尊坐于道場菩提樹下不得一法，汝云何言我當護法？世尊！我于諸法不取不捨，為眾生故修集悲心不護不捨。」

爾時，佛贊文殊師利言：「善哉，善哉！善男子！如來昔坐菩提樹下實無所得，無所得故便從中起。」

文殊師利言：「如來真實坐于道場菩提樹耶？何故而言從坐而起？世尊！如來若坐菩提樹下，如來、世尊則有二相：一者、如來；二者、菩提。如來、世尊已離二相。」

佛言：「善男子！菩提、眾生、一切法性，等無差別一味一性，如來坐于菩提樹下見如是法，是故名為逮得菩提。我都不見離菩提外別有一法，見一切法皆悉平等，而是平等不入于數，是故平等名為無礙，以是因緣如來名為一切無礙。善男

【現代漢語翻譯】 現代漢語譯本 『因為平等，所以能夠護持佛法。』 法行菩薩說：『世尊！不瞭解眾生的各種根器和境界就不能護持佛法，我現在瞭解了，所以能夠護持佛法。』 神通王菩薩說：『世尊！執著于「我」和「我所」就不能護持佛法，我現在不執著了，所以能夠護持佛法。』 師子吼菩薩說：『世尊！不瞭解佛性就不能護持佛法，我現在瞭解了，所以能夠護持佛法。』 彌勒菩薩說：『世尊！如果遠離菩提就不能護持佛法，我現在已經接近了，所以能夠護持佛法。』 功德聚菩薩說：『世尊！如果沒有無量的功德聚集就不能護持佛法，我現在已經有了，所以能夠護持佛法。』 文殊師利說：『世尊！像這樣的話語都是錯誤的。為什麼呢？如來、世尊在菩提樹下的道場中沒有得到任何一個法，你們怎麼說自己能夠護持佛法呢？世尊！我對於一切法既不執取也不捨棄，爲了眾生的緣故修集悲心，不護持也不捨棄。』 這時，佛讚歎文殊師利說：『說得好，說得好！善男子！如來過去坐在菩提樹下確實沒有任何所得，因為沒有任何所得，所以才從那裡起身。』 文殊師利說：『如來真的坐在菩提樹下的道場嗎？為什麼又說從坐而起呢？世尊！如來如果坐在菩提樹下，如來、世尊就有了兩種相：一是如來，二是菩提。如來、世尊已經脫離了這兩種相。』 佛說：『善男子！菩提、眾生、一切法的本性，平等沒有差別，都是同一味道同一性質。如來坐在菩提樹下見到這樣的法，所以稱為證得菩提。我都沒有見到除了菩提之外還有另外一個法，見到一切法都是平等的，而這種平等不屬於任何數量，所以平等稱為無礙，因為這個因緣，如來被稱為一切無礙。善男子！』

【English Translation】 English version 'Because of equality, one can protect the Dharma.' Dharma Practice Bodhisattva said, 'World Honored One! Not understanding the various faculties and realms of sentient beings, one cannot protect the Dharma. Now that I understand, I can protect the Dharma.' Supernatural King Bodhisattva said, 'World Honored One! Being attached to 「I」 and 「mine,」 one cannot protect the Dharma. Now that I am not attached, I can protect the Dharma.' Lion's Roar Bodhisattva said, 'World Honored One! Not understanding Buddha-nature, one cannot protect the Dharma. Now that I understand, I can protect the Dharma.' Maitreya Bodhisattva said, 'World Honored One! If one is far from Bodhi, one cannot protect the Dharma. Now that I am close, I can protect the Dharma.' Merit Accumulation Bodhisattva said, 'World Honored One! If one does not have immeasurable accumulations of merit, one cannot protect the Dharma. Now that I have them, I can protect the Dharma.' Manjushri said, 'World Honored One! Such words are all mistaken. Why? The Tathagata, the World Honored One, did not attain a single Dharma under the Bodhi tree at the Bodhimanda. How can you say that you will protect the Dharma? World Honored One! I neither grasp nor abandon any Dharma. For the sake of sentient beings, I cultivate compassion, neither protecting nor abandoning.' At that time, the Buddha praised Manjushri, saying, 'Excellent, excellent! Good man! The Tathagata indeed attained nothing while sitting under the Bodhi tree. Because of no attainment, he then arose from there.' Manjushri said, 'Did the Tathagata truly sit at the Bodhimanda under the Bodhi tree? Why then say that he arose from sitting? World Honored One! If the Tathagata sat under the Bodhi tree, the Tathagata, the World Honored One, would have two aspects: one is the Tathagata, and the other is Bodhi. The Tathagata, the World Honored One, has already transcended these two aspects.' The Buddha said, 'Good man! Bodhi, sentient beings, and the nature of all Dharmas are equal, without difference, of one flavor and one nature. The Tathagata, sitting under the Bodhi tree, saw such a Dharma, and therefore is called having attained Bodhi. I do not see any Dharma separate from Bodhi. Seeing all Dharmas as equal, and this equality does not belong to any number, therefore equality is called unobstructed. Because of this cause, the Tathagata is called all-unobstructed. Good man!'

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子！若能如是見如來者，是人即得如來解脫，得解脫已則能如是真實知見。」

說是法時，海慧菩薩所將眷屬諸菩薩等，歡喜踴躍，各作是言：「我等今者得大利益，現見釋迦牟尼如來，及見文殊師利菩薩。世尊！隨是經典所住世界，當知其土得大利益。若有供養是經典者，及有受持讀誦書寫廣說其義，亦得利益。」

爾時，世尊告諸菩薩言：「汝今知得何等利益？」

諸菩薩言：「世尊！我等當以如是之義咨問文殊。」

諸菩薩言：「文殊師利！云何名為得大利益？」

文殊師利言：「有十利益。何等為十？佛出於世見已生信、既生信已聽受正法、聞正法已永壞疑心、壞疑心已得清凈命、得清凈命已不為利說法、彼聞法已發菩提心、既發心已堅固不退、心不退已如法而住、如法住已得無生忍。諸善男子！是名十利不可思議。」

說是法時，三萬六千眾生，發阿耨多羅三藐三菩提心。三千大千世界大地，六種震動，出金色光。◎

大方等大集經卷第九 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第十

北涼天竺三藏曇無讖于姑臧譯海慧菩薩品第五之三

◎爾時，海慧菩薩白佛言：「世尊！是大乘經能多利益無量眾生。

【現代漢語翻譯】 現代漢語譯本：『子！如果能夠這樣看待如來，這個人就能獲得如來的解脫，獲得解脫后就能如此真實地知見。』 在宣說此法時，海慧菩薩（Bodhisattva Samudramati）所帶領的眷屬諸菩薩等，歡喜踴躍，各自說道：『我們今天得到了巨大的利益，親眼見到了釋迦牟尼如來（Sakyamuni Tathagata），也見到了文殊師利菩薩（Manjusri Bodhisattva）。世尊！隨著這部經典所住的世界，應當知道那個地方得到了巨大的利益。如果有供養這部經典的人，以及有受持、讀誦、書寫、廣泛宣說其義的人，也都能得到利益。』 這時，世尊告訴諸菩薩說：『你們現在知道得到了什麼樣的利益嗎？』 諸菩薩說：『世尊！我們應當用這樣的意義去請教文殊。』 諸菩薩說：『文殊師利！什麼叫做得到巨大的利益？』 文殊師利說：『有十種利益。是哪十種呢？佛陀出現於世，見到后產生信心；既然產生信心，就聽受正法；聽聞正法后，永遠破除疑心；破除疑心后，得到清凈的生命；得到清凈的生命后，不為利益而說法；他們聽聞佛法后，發起菩提心；既然發起菩提心，就堅定不退轉；心不退轉后，如法而住；如法而住后，得到無生法忍。諸位善男子！這叫做十種不可思議的利益。』 在宣說此法時，三萬六千眾生，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺）。三千大千世界的大地，發生了六種震動，發出金色光芒。 《大方等大集經》卷第九 《大正藏》第13冊 No. 0397 《大方等大集經》 《大方等大集經》卷第十 北涼天竺三藏曇無讖（Dharmaraksa）于姑臧譯《海慧菩薩品》第五之三 這時，海慧菩薩對佛說：『世尊！這部大乘經典能夠利益無量眾生。』

【English Translation】 English version: 'Son! If one can see the Tathagata in this way, that person will attain the Tathagata's liberation, and having attained liberation, will be able to truly know and see in this way.' When this Dharma was being spoken, the Bodhisattvas and their retinues led by Bodhisattva Samudramati, rejoiced and were elated, each saying: 'Today we have gained great benefit, having personally seen Sakyamuni Tathagata, and also having seen Manjusri Bodhisattva. World Honored One! Wherever this sutra resides in the world, know that that place has gained great benefit. If there are those who make offerings to this sutra, and those who uphold, recite, write, and widely explain its meaning, they too will gain benefit.' At that time, the World Honored One said to the Bodhisattvas: 'Do you now know what kind of benefit you have gained?' The Bodhisattvas said: 'World Honored One! We should inquire of Manjusri about this meaning.' The Bodhisattvas said: 'Manjusri! What is called gaining great benefit?' Manjusri said: 'There are ten benefits. What are the ten? The Buddha appears in the world, and having seen him, faith arises; since faith has arisen, one listens to the true Dharma; having heard the true Dharma, one forever destroys doubt; having destroyed doubt, one obtains a pure life; having obtained a pure life, one does not preach the Dharma for gain; having heard the Dharma, they generate the Bodhi mind; having generated the Bodhi mind, they are firm and do not regress; having not regressed, they abide in accordance with the Dharma; having abided in accordance with the Dharma, they attain the forbearance of non-arising. Good men! These are called the ten inconceivable benefits.' When this Dharma was being spoken, thirty-six thousand beings generated the mind of Anuttara-samyak-sambodhi. The earth of the three thousand great thousand worlds shook in six ways, and golden light emanated. The Great Vaipulya Mahasamnipata Sutra, Scroll 9 Taisho Tripitaka, Vol. 13, No. 0397, The Great Vaipulya Mahasamnipata Sutra The Great Vaipulya Mahasamnipata Sutra, Scroll 10 Translated by Dharmaraksa, the Tripitaka Master from Tianzhu of Northern Liang, in Guzang, Chapter 5, Part 3, 'Bodhisattva Samudramati' At that time, Bodhisattva Samudramati said to the Buddha: 'World Honored One! This Mahayana sutra can benefit countless beings.'

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何以故？一切眾生因大乘故，得人天樂及涅槃樂。世尊！夫大乘者，何法攝取？何法利益、何法難得、何法障礙、何因緣故名為大乘？」

佛言：「善男子！有一法攝取大乘，所謂初發菩提之心，既發心已修不放逸。

「復有一法，明信業果。

「復有一法，觀十二緣。

「復有一法，于諸眾生其心平等樂修大慈。

「復有一法，謂不退失菩提之心。

「復有一法，所謂唸佛。

「復有一法，如法住已念于正法。

「復有一法，以不退心念于眾僧。

「復有一法，不失道心念于凈戒。

「復有一法，遠離煩惱心念于舍。

「復有一法，欲得無量寂靜之身專念于天。

「復有一法，念欲安隱一切眾生。

「復有一法，勤行精進。

「復有一法，欲令眾生悉得解脫，得解脫已受于喜樂。

「復有一法，樂求正法。

「復有一法，遠離退心為眾說法。

「復有一法，于聽法者生愛念心。

「復有一法，于說法者樂為供養。

「復有一法，于正法中生藥樹想。

「復有一法，于自己身生大醫想。

「復有一法，至心專念護持正法。

「復有一法，紹隆三寶不令斷絕。

「復

【現代漢語翻譯】 現代漢語譯本： 為什麼呢？一切眾生因為大乘（Mahayana，佛教教義中的一種流派）的緣故，能夠獲得人天之樂以及涅槃（Nirvana，佛教中的最高境界）之樂。世尊（Bhagavan，對佛的尊稱）！所謂的大乘，是依靠什麼法來攝取？依靠什麼法來利益？什麼法難以獲得？什麼法會造成障礙？又是因為什麼因緣而被稱為大乘呢？ 佛說：『善男子！有一種法可以攝取大乘，那就是最初發起的菩提之心（Bodhi-citta，覺悟之心），發起此心后要修不放逸（apramada，精進不懈怠）。』 『還有一種法，是明信業果（karma-phala，行為的因果報應）。』 『還有一種法，是觀察十二緣起（dvadasanga-pratitya-samutpada，佛教關於生命起源和輪迴的理論）。』 『還有一種法，是對一切眾生心懷平等，樂於修習大慈（maitri，無條件的愛）。』 『還有一種法，是不退失菩提之心。』 『還有一種法，是念佛（Buddhanusmrti，憶念佛陀）。』 『還有一種法，是如法安住后憶念正法（dharma，佛陀的教導）。』 『還有一種法，是以不退轉的心憶念僧伽（samgha，佛教僧團）。』 『還有一種法，是不失道心憶念清凈的戒律（sila，道德規範）。』 『還有一種法，是遠離煩惱心憶念佈施（dana，慷慨施予）。』 『還有一種法，是想要獲得無量寂靜之身而專心憶念天（deva，天神）。』 『還有一種法，是憶念要使一切眾生都得到安穩。』 『還有一種法，是勤奮修行精進（virya，努力）。』 『還有一種法，是想要讓眾生都得到解脫，得到解脫后享受喜樂。』 『還有一種法，是樂於尋求正法。』 『還有一種法，是遠離退轉之心為眾生說法。』 『還有一種法，是對聽法的人產生愛念之心。』 『還有一種法，是樂於供養說法的人。』 『還有一種法，是對正法生起如藥樹一般的想法。』 『還有一種法，是對自己身體生起如大醫一般的想法。』 『還有一種法，是至誠專心憶念護持正法。』 『還有一種法，是紹隆三寶（triratna，佛、法、僧）不讓其斷絕。』

【English Translation】 English version: Why is that? It is because of the Mahayana (a major branch of Buddhism) that all sentient beings attain the happiness of humans and gods, as well as the bliss of Nirvana (the ultimate state of liberation). World Honored One (Bhagavan, an epithet for the Buddha)! What is it that encompasses the Mahayana? What benefits it? What is difficult to obtain? What obstructs it? And for what reason is it called the Mahayana? The Buddha said: 『Good man! There is one dharma (teaching) that encompasses the Mahayana, which is the initial arising of the Bodhi-citta (the mind of enlightenment), and having arisen, one should cultivate non-negligence (apramada, diligence).』 『There is another dharma, which is to have clear faith in the results of karma (karma-phala, the law of cause and effect).』 『There is another dharma, which is to contemplate the twelve links of dependent origination (dvadasanga-pratitya-samutpada, the Buddhist theory of the origin of life and rebirth).』 『There is another dharma, which is to have equanimity towards all sentient beings and to joyfully cultivate great loving-kindness (maitri, unconditional love).』 『There is another dharma, which is not to lose the Bodhi-citta.』 『There is another dharma, which is the recollection of the Buddha (Buddhanusmrti, mindfulness of the Buddha).』 『There is another dharma, which is to abide in the dharma and then recollect the true dharma (dharma, the teachings of the Buddha).』 『There is another dharma, which is to recollect the Sangha (samgha, the Buddhist monastic community) with an unretreating mind.』 『There is another dharma, which is not to lose the aspiration for the path and to recollect the pure precepts (sila, moral conduct).』 『There is another dharma, which is to recollect giving (dana, generosity) with a mind free from afflictions.』 『There is another dharma, which is to single-mindedly recollect the devas (deva, deities) in order to attain a body of immeasurable tranquility.』 『There is another dharma, which is to recollect the desire for all sentient beings to be secure.』 『There is another dharma, which is to diligently practice effort (virya, exertion).』 『There is another dharma, which is to desire that all sentient beings attain liberation, and having attained liberation, experience joy.』 『There is another dharma, which is to delight in seeking the true dharma.』 『There is another dharma, which is to teach the dharma to sentient beings with a mind free from regression.』 『There is another dharma, which is to generate a mind of love and affection for those who listen to the dharma.』 『There is another dharma, which is to delight in making offerings to those who teach the dharma.』 『There is another dharma, which is to regard the true dharma as a medicinal tree.』 『There is another dharma, which is to regard oneself as a great physician.』 『There is another dharma, which is to sincerely and single-mindedly recollect the protection of the true dharma.』 『There is another dharma, which is to continue the flourishing of the Three Jewels (triratna, the Buddha, the Dharma, and the Sangha) and not let them be discontinued.』

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有一法遠，離懈怠。

「復有一法，所謂知足。

「復有一法，於一切財無貪慳想。

「復有一法，自持戒已能化毀禁。

「復有一法，自修忍已，能化眾生令離瞋心。

「復有一法，得少利益生大恩想。

「復有一法，少得恩分生大報想。

「復有一法，自持凈戒不輕毀禁。

「復有一法，破于憍慢。

「復有一法，至心求覓聽法之人。

「復有一法，離惡知識。

「復有一法，至心修善。

「復有一法，不隨他意。

「復有一法，調伏諸根。

「復有一法，於法師心如如來想。

「復有一法，不惜身命護持正法。

「復有一法，行於世法不為玷汙。

「復有一法，不惜身命求于正法。

「復有一法，調伏眾生受苦不恨。

「復有一法，如來現在若涅槃后，供養塔像等無有二。

「復有一法，眾生不請樂為善友。

「復有一法，於好物中心無貪著。

「復有一法，樂念出家。

「復有一法，樂稱人善。

「復有一法樂，求莊嚴菩提之法。

「復有一法，于同師同學心無嫉妒。

「復有一法，教化眾生髮菩提心，心無悔退。

「復有一法

【現代漢語翻譯】 現代漢語譯本 有一種方法可以遠離懈怠。 還有一種方法，叫做知足。 還有一種方法，對一切財富沒有貪婪和吝嗇的想法。 還有一種方法，自己持守戒律后，能教化那些毀犯戒律的人。 還有一種方法，自己修習忍辱后，能教化眾生遠離嗔恨心。 還有一種方法，得到少許利益就生起大恩情的心。 還有一種方法，得到少許恩惠就生起大回報的想法。 還有一種方法，自己持守清凈的戒律，不輕視毀犯戒律的行為。 還有一種方法，破除驕慢之心。 還有一種方法，真心尋求聽聞佛法的人。 還有一種方法，遠離惡知識（指引人走向錯誤道路的人）。 還有一種方法，真心修習善行。 還有一種方法，不隨順他人的意願。 還有一種方法，調伏自己的諸根（眼、耳、鼻、舌、身、意）。 還有一種方法，對於說法之師，心生如對待如來（佛陀）一樣的想法。 還有一種方法，不吝惜身命，護持正法。 還有一種方法，在世俗中行事而不被污染。 還有一種方法，不吝惜身命，尋求正法。 還有一種方法，調伏眾生，即使受苦也不怨恨。 還有一種方法，如來（佛陀）在世或涅槃后，供養佛塔和佛像，心意沒有差別。 還有一種方法，眾生沒有請求，也樂意做他們的善友。 還有一種方法，對於美好的事物，心中沒有貪戀執著。 還有一種方法，樂於思念出家。 還有一種方法，樂於稱讚他人的優點。 還有一種方法，樂於尋求莊嚴菩提（覺悟）的方法。 還有一種方法，對於同師學習的人，心中沒有嫉妒。 還有一種方法，教化眾生髮起菩提心（覺悟之心），心中沒有後悔退縮。 還有一種方法

【English Translation】 English version There is one method to stay far away from laziness. There is another method, which is called contentment. There is another method, which is to have no greedy or stingy thoughts towards all wealth. There is another method, which is to be able to transform those who break the precepts after upholding them oneself. There is another method, which is to be able to transform sentient beings to be free from anger after cultivating patience oneself. There is another method, which is to have a great sense of gratitude for receiving a small benefit. There is another method, which is to have a great sense of repayment for receiving a small favor. There is another method, which is to uphold pure precepts oneself and not look down on those who break them. There is another method, which is to break down arrogance. There is another method, which is to sincerely seek out those who listen to the Dharma. There is another method, which is to stay away from bad companions (those who lead one astray). There is another method, which is to sincerely cultivate good deeds. There is another method, which is not to follow the will of others. There is another method, which is to tame one's own senses (eyes, ears, nose, tongue, body, and mind). There is another method, which is to regard the Dharma teacher with the same respect as one would regard the Tathagata (Buddha). There is another method, which is to protect the true Dharma without cherishing one's own life. There is another method, which is to act in the world without being tainted by it. There is another method, which is to seek the true Dharma without cherishing one's own life. There is another method, which is to tame sentient beings and not resent suffering. There is another method, which is to have no difference in mind when making offerings to stupas and images of the Buddha, whether the Tathagata (Buddha) is present or after Nirvana. There is another method, which is to be happy to be a good friend to sentient beings even when they do not ask. There is another method, which is to have no attachment or craving in the mind for good things. There is another method, which is to be happy to contemplate renunciation. There is another method, which is to be happy to praise the good qualities of others. There is another method, which is to be happy to seek the methods of adorning Bodhi (enlightenment). There is another method, which is to have no jealousy towards those who study with the same teacher. There is another method, which is to teach sentient beings to generate the Bodhi mind (mind of enlightenment) without regret or retreat. There is another method

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，覆藏他過。

「復有一法，求一切語。

「復有一法，求一切作。

「復有一法，所謂實語。

「復有一法，發言之後要終其事。

「復有一法，于善法所心無厭足。

「復有一法，隨所得物悉與人共。

「復有一法，善知魔界。

「復有一法，破壞憍慢修真實知。

「復有一法心樂寂靜。

「復有一法，離我我所。

「復有一法，不自讚嘆。

「復有一法，隨俗而行。

「復有一法，修正命已樂於寂靜。

「復有一法，持凈戒已思惟善法。

「復有一法，修多聞已不生憍慢。

「復有一法，修善行已即住初地。

「復有一法，修空三昧觀於法性。

「復有一法，得供養已其心不高。

「復有一法，樂說世者不與同止。

「復有一法，得如法物與同學共。

「復有一法，真實方便。

「復有一法，一切知已不生貪想。

「復有一法，未學學已心不生悔。

「復有一法，既學知已心不輕慢。

「復有一法，遇罵辱已心不生瞋。

「復有一法，供養、罵辱其心無二。

「復有一法，聞說正法稱讚善哉。

「復有一法，為欲具足六波羅

【現代漢語翻譯】 現代漢語譯本 『還有一種法，是掩蓋他人的過錯。 『還有一種法，是追求一切言語的真諦。 『還有一種法，是追求一切行為的正確。 『還有一種法，叫做真實之語。 『還有一種法，是說話之後要堅持到底。 『還有一種法，是對善法永不滿足。 『還有一種法，是把所得之物都與他人分享。 『還有一種法，是善於瞭解魔的境界。 『還有一種法，是破除驕慢，修習真實的智慧。 『還有一種法，是內心喜愛寂靜。 『還有一種法，是遠離對『我』和『我所』的執著。 『還有一種法，是不自我讚歎。 『還有一種法，是隨順世俗而行。 『還有一種法，是修正命之後樂於寂靜。 『還有一種法，是持守清凈的戒律后思惟善法。 『還有一種法，是修習多聞之後不生驕慢。 『還有一種法，是修習善行之後即安住于初地（菩薩修行階位的第一階段）。 『還有一種法，是修習空三昧（一種禪定）觀察法的本性。 『還有一種法，是得到供養之後內心不高傲。 『還有一種法，是喜歡談論世俗之人不與他們同住。 『還有一種法，是得到如法的物品與同學分享。 『還有一種法，是真實而方便的法門。 『還有一種法，是一切都瞭解之後不生貪念。 『還有一種法，是未學習時學習之後內心不生後悔。 『還有一種法，是學習瞭解之後內心不輕慢。 『還有一種法，是遇到辱罵之後內心不生嗔恨。 『還有一種法，是面對供養和辱罵內心沒有分別。 『還有一種法，是聽到宣說正法時稱讚『善哉』。 『還有一種法，是爲了圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。』

【English Translation】 English version 'Again, there is one dharma, which is to conceal the faults of others.' 'Again, there is one dharma, which is to seek the truth of all speech.' 'Again, there is one dharma, which is to seek the correctness of all actions.' 'Again, there is one dharma, called truthful speech.' 'Again, there is one dharma, which is to follow through after speaking.' 'Again, there is one dharma, which is to never be satisfied with good dharmas.' 'Again, there is one dharma, which is to share all that one obtains with others.' 'Again, there is one dharma, which is to be skilled in understanding the realm of Mara (demon).' 'Again, there is one dharma, which is to destroy arrogance and cultivate true wisdom.' 'Again, there is one dharma, which is to have a mind that delights in tranquility.' 'Again, there is one dharma, which is to be free from attachment to 'self' and 'what belongs to self'.' 'Again, there is one dharma, which is not to praise oneself.' 'Again, there is one dharma, which is to act in accordance with worldly customs.' 'Again, there is one dharma, which is to find joy in tranquility after correcting one's livelihood.' 'Again, there is one dharma, which is to contemplate good dharmas after upholding pure precepts.' 'Again, there is one dharma, which is not to become arrogant after cultivating extensive learning.' 'Again, there is one dharma, which is to abide in the first bhumi (first stage of a Bodhisattva's path) after cultivating good conduct.' 'Again, there is one dharma, which is to observe the nature of dharmas by cultivating the samadhi (meditative state) of emptiness.' 'Again, there is one dharma, which is not to be haughty in mind after receiving offerings.' 'Again, there is one dharma, which is not to dwell with those who enjoy worldly talk.' 'Again, there is one dharma, which is to share lawfully obtained things with fellow students.' 'Again, there is one dharma, which is the true and expedient dharma.' 'Again, there is one dharma, which is not to generate greed after understanding everything.' 'Again, there is one dharma, which is not to feel regret after learning what one had not learned before.' 'Again, there is one dharma, which is not to be contemptuous in mind after learning and understanding.' 'Again, there is one dharma, which is not to generate anger in mind after encountering insults.' 'Again, there is one dharma, which is to have no difference in mind when facing offerings and insults.' 'Again, there is one dharma, which is to praise 'Excellent!' upon hearing the exposition of the true dharma.' 'Again, there is one dharma, which is for the purpose of perfecting the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom).'

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蜜常求莊嚴。

「復有一法，信心不退。

「復有一法，為菩提道求于莊嚴。

「復有一法，受供養已常凈己心，為令施主得大利益。

「復有一法，具足七財。

「復有一法，能破眾生貧窮困苦。

「復有一法，以善方便調伏眾生。

「復有一法，以四攝法攝取眾生。

「復有一法，不與眾生而共諍訟。

「復有一法，聞法之時於法師所不求其短。

「復有一法，未得無上沙門果證心不生悔。

「復有一法，常行世間，不為八法之所染污。

「復有一法，常觀己過。

「復有一法，于舉罪者不生瞋恚。

「復有一法，見世間法其心生舍。

「復有一法，不誑善友。

「復有一法，先凈其心教他令凈。

「復有一法，不為利養受持凈戒。

「復有一法，為增善法修集寂靜。

「復有一法，為于善法修凈莊嚴。

「復有一法，為凈功德而修莊嚴。

「復有一法，為凈智慧而修莊嚴。

「復有一法，修集無想三昧方便。

「復有一法，如法而忍。

「復有一法，修三解脫。

「復有一法，知處非處。

「復有一法，修舍摩他，為欲莊嚴毗婆舍那。

【現代漢語翻譯】 現代漢語譯本 蜜蜂常常尋求莊嚴。

『還有一種法，是信心不退轉。

『還有一種法，是爲了菩提道（覺悟之道）而尋求莊嚴。

『還有一種法，接受供養后常常凈化自己的內心，爲了讓施主得到大利益。

『還有一種法，是具足七種財富。

『還有一種法，能夠破除眾生的貧窮困苦。

『還有一種法，用善巧方便來調伏眾生。

『還有一種法，用四攝法（佈施、愛語、利行、同事）來攝取眾生。

『還有一種法，不與眾生爭論。

『還有一種法，聽聞佛法時，不挑剔說法師的缺點。

『還有一種法，在未證得無上沙門果（最高修行成就）時，內心不生後悔。

『還有一種法，常常行走在世間，不被八法（利、衰、毀、譽、稱、譏、苦、樂）所污染。

『還有一種法，常常反省自己的過錯。

『還有一種法，對於指出自己過錯的人不生嗔恨。

『還有一種法，見到世間法時，內心生起舍離之心。

『還有一種法，不欺騙善友。

『還有一種法，先凈化自己的內心，再教導他人令其凈化。

『還有一種法，不爲了利益供養而受持清凈戒律。

『還有一種法，爲了增長善法而修習寂靜。

『還有一種法，爲了善法而修習清凈莊嚴。

『還有一種法，爲了清凈功德而修習莊嚴。

『還有一種法，爲了清凈智慧而修習莊嚴。

『還有一種法，修習無想三昧（無念的禪定）的方便。

『還有一種法，如法而忍耐。

『還有一種法，修習三解脫（空解脫、無相解脫、無愿解脫）。

『還有一種法，知道什麼是正確的，什麼是不正確的。

『還有一種法，修習奢摩他（止禪），爲了莊嚴毗婆舍那（觀禪）。

【English Translation】 English version Bees constantly seek adornment.

'There is another dharma, which is unwavering faith.'

'There is another dharma, which seeks adornment for the path of Bodhi (path to enlightenment).'

'There is another dharma, which, after receiving offerings, constantly purifies one's own mind, in order to bring great benefit to the donors.'

'There is another dharma, which is possessing the seven treasures.'

'There is another dharma, which can break the poverty and suffering of sentient beings.'

'There is another dharma, which uses skillful means to tame sentient beings.'

'There is another dharma, which uses the four means of gathering (giving, kind speech, beneficial action, and cooperation) to gather sentient beings.'

'There is another dharma, which does not argue with sentient beings.'

'There is another dharma, which, when hearing the Dharma, does not seek the faults of the Dharma teacher.'

'There is another dharma, which does not feel regret in the mind before attaining the supreme fruit of a Shramana (highest spiritual achievement).'

'There is another dharma, which constantly walks in the world, without being defiled by the eight worldly conditions (gain, loss, disgrace, honor, praise, blame, suffering, and pleasure).'

'There is another dharma, which constantly reflects on one's own faults.'

'There is another dharma, which does not generate anger towards those who point out one's faults.'

'There is another dharma, which, upon seeing worldly phenomena, generates a mind of detachment.'

'There is another dharma, which does not deceive good friends.'

'There is another dharma, which first purifies one's own mind, and then teaches others to purify theirs.'

'There is another dharma, which does not uphold pure precepts for the sake of gain and offerings.'

'There is another dharma, which cultivates tranquility in order to increase good dharmas.'

'There is another dharma, which cultivates pure adornment for the sake of good dharmas.'

'There is another dharma, which cultivates adornment for the sake of purifying merit.'

'There is another dharma, which cultivates adornment for the sake of purifying wisdom.'

'There is another dharma, which cultivates the means of the Samadhi (meditative absorption) of non-perception.'

'There is another dharma, which endures in accordance with the Dharma.'

'There is another dharma, which cultivates the three liberations (emptiness, signlessness, and wishlessness).'

'There is another dharma, which knows what is right and what is wrong.'

'There is another dharma, which cultivates Shamatha (calm abiding meditation) in order to adorn Vipassana (insight meditation).'

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「復有一法，知于解脫。

「復有一法，觀於三世等。

「復有一法，謂不分別一切法界。

「復有一法，一切法性不生不滅。菩薩摩訶薩觀是百法，如是名為攝取大乘。」

◎爾時，世尊復告海慧菩薩言：「善男子！有二法利益大乘：一者、樂唸佛法；二者、樂離聲聞。

「復有二法：一者、擁護解脫；二者、能演說法。

「復有二法：一者、求菩提心；二者調伏眾生。

「復有二法：一者、觀菩提心猶如幻相；二者、觀諸眾生悉無有我。

「復有二法：一者、不捨菩提之心；二者、觀法平等。

「復有二法：一者、凈于善根；二者、無作無凈。

「復有二法：一者、為善法故而修莊嚴；二者、畢竟。

「復有二法：一者、自身畢竟；二者、眾生畢竟。

「復有二法：一者、內凈；二者、外凈。

「復有二法：一、不作罪；二、作已悔。

「復有二法：一、能佈施；二、不求報。

「復有二法：一、平等施；二、能迴向。

「復有二法：一者、持戒；二者、不求善果。

「復有二法：一、不自譽；二、不毀他。

「復有二法：一者、忍辱；二者、軟語。

「復有二法：一者、于貪不

【現代漢語翻譯】 現代漢語譯本 『還有一種法，能了知解脫的道理。』 『還有一種法，能觀察過去、現在、未來三世平等。』 『還有一種法，就是不分別一切法界。』 『還有一種法，一切法的本性是不生不滅的。菩薩摩訶薩（偉大的菩薩）觀察這百種法，這樣就叫做攝取大乘（佛教的最高教義）。』 ◎這時，世尊（佛陀）又告訴海慧菩薩（一位菩薩）說：『善男子！有兩種法利益大乘：第一，樂於思念佛法；第二，樂於遠離聲聞（小乘佛教的修行者）。』 『還有兩種法：第一，擁護解脫；第二，能夠演說佛法。』 『還有兩種法：第一，尋求菩提心（覺悟之心）；第二，調伏眾生。』 『還有兩種法：第一，觀察菩提心如同幻象；第二，觀察一切眾生都沒有我（自我）。』 『還有兩種法：第一，不捨棄菩提之心；第二，觀察諸法平等。』 『還有兩種法：第一，清凈善根；第二，無所作為，也無所謂清凈。』 『還有兩種法：第一，爲了善法而修飾莊嚴；第二，畢竟圓滿。』 『還有兩種法：第一，自身畢竟圓滿；第二，眾生畢竟圓滿。』 『還有兩種法：第一，內心清凈；第二，外在清凈。』 『還有兩種法：第一，不造罪業；第二，造了罪業后要懺悔。』 『還有兩種法：第一，能夠佈施；第二，不求回報。』 『還有兩種法：第一，平等佈施；第二，能夠迴向（將功德迴向給他人）。』 『還有兩種法：第一，持守戒律；第二，不求善果。』 『還有兩種法：第一，不自我讚譽；第二，不詆譭他人。』 『還有兩種法：第一，忍辱；第二，柔和的言語。』 『還有兩種法：第一，對於貪慾不』

【English Translation】 English version 'Furthermore, there is one dharma (teaching), which understands liberation.' 'Furthermore, there is one dharma, which observes the three times (past, present, future) as equal.' 'Furthermore, there is one dharma, which is not to discriminate all dharma realms.' 'Furthermore, there is one dharma, the nature of all dharmas is neither arising nor ceasing. A Bodhisattva Mahasattva (great Bodhisattva) observes these hundred dharmas, and this is called embracing the Mahayana (the Great Vehicle of Buddhism).' ◎At that time, the World Honored One (Buddha) again said to Bodhisattva (a being on the path to Buddhahood) Haihui: 'Good man! There are two dharmas that benefit the Mahayana: first, delight in contemplating the Buddha's teachings; second, delight in being apart from the Sravakas (those who follow the Hinayana or lesser vehicle).' 'Furthermore, there are two dharmas: first, protecting liberation; second, being able to expound the dharma.' 'Furthermore, there are two dharmas: first, seeking the Bodhi mind (the mind of enlightenment); second, taming sentient beings.' 'Furthermore, there are two dharmas: first, observing the Bodhi mind as an illusion; second, observing that all sentient beings have no self.' 'Furthermore, there are two dharmas: first, not abandoning the Bodhi mind; second, observing the equality of all dharmas.' 'Furthermore, there are two dharmas: first, purifying good roots; second, non-action and non-purification.' 'Furthermore, there are two dharmas: first, cultivating adornments for the sake of good dharmas; second, ultimate completion.' 'Furthermore, there are two dharmas: first, the ultimate completion of oneself; second, the ultimate completion of sentient beings.' 'Furthermore, there are two dharmas: first, inner purity; second, outer purity.' 'Furthermore, there are two dharmas: first, not committing sins; second, repenting after committing them.' 'Furthermore, there are two dharmas: first, being able to give; second, not seeking reward.' 'Furthermore, there are two dharmas: first, giving equally; second, being able to dedicate (merit to others).' 'Furthermore, there are two dharmas: first, upholding precepts; second, not seeking good results.' 'Furthermore, there are two dharmas: first, not praising oneself; second, not disparaging others.' 'Furthermore, there are two dharmas: first, patience; second, gentle speech.' 'Furthermore, there are two dharmas: first, not being attached to greed.'

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貪；二者、于瞋不瞋。

「復有二法：一者、為于善法勤修精進；二者、不輕懈怠。

「復有二法：一、身寂靜；二、心寂靜。

「復有二法：一、求禪支；二、調伏心。

「復有二法：一、樂在禪定；二、不厭欲界。

「復有二法：一者、求法；二者、樂法。

「復有二法：一者、樂觀法；二者、欲法。

「復有二法：一者、樂求善友；二者、恭敬供養。

「復有二法：一、至心聽；二、至心受。

「復有二法：一、數咨問；二、如法住。

「復有二法：一者、知法；二者、知義。

「復有二法：一者、聞已無厭；二者、知已無厭。

「復有二法：一者、修善；二者、離惡。

「復有二法：一者、樂說正法；二、者于受法者生憐愍心。

「復有二法：一者、於法無慳吝心；二者、說時無有食想。

「復有二法：一者、至心聽；二、至心受。

「復有二法：一、離五蓋；二、修七覺。

「復有二法：一者、喜；二者、樂。

「復有二法：一者、知己；二者、知時。

「復有二法：一、信果報；二、作善業。

「復有二法：一者、不斷聖性；二者、實語。

「復有二法：一者、如

【現代漢語翻譯】 現代漢語譯本 貪婪；二者，關於嗔恨與不嗔恨。 又有兩種法：一是，對於善法勤奮修行精進；二是，不輕視懈怠。 又有兩種法：一是，身體寂靜；二是，內心寂靜。 又有兩種法：一是，尋求禪定之支（禪定的組成部分）；二是，調伏內心。 又有兩種法：一是，樂於禪定；二是，不厭惡欲界（眾生對感官享樂的慾望所處的世界）。 又有兩種法：一是，尋求佛法；二是，樂於佛法。 又有兩種法：一是，樂觀佛法；二是，渴望佛法。 又有兩種法：一是，樂於尋求善友；二是，恭敬供養。 又有兩種法：一是，至誠地聽聞；二是，至誠地接受。 又有兩種法：一是，經常請教；二是，如法而住。 又有兩種法：一是，瞭解佛法；二是，瞭解佛法的意義。 又有兩種法：一是，聽聞后不厭倦；二是，瞭解后不厭倦。 又有兩種法：一是，修行善法；二是，遠離惡法。 又有兩種法：一是，樂於宣說正法；二是，對於接受佛法的人心生憐憫。 又有兩種法：一是，對於佛法沒有慳吝之心；二是，在說法時沒有飲食的念頭。 又有兩種法：一是，至誠地聽聞；二是，至誠地接受。 又有兩種法：一是，遠離五蓋（障礙修行的五種負面心理狀態）；二是，修習七覺支（通往覺悟的七種因素）。 又有兩種法：一是，喜悅；二是，快樂。 又有兩種法：一是，瞭解自己；二是，瞭解時機。 又有兩種法：一是，相信果報；二是，行善業。 又有兩種法：一是，不中斷聖性（聖者的品質）；二是，說真實語。 又有兩種法：一是，如

【English Translation】 English version Greed; the two, regarding anger and non-anger. Again, there are two dharmas: one is to diligently cultivate and progress in good dharmas; the other is not to belittle laziness. Again, there are two dharmas: one is bodily tranquility; the other is mental tranquility. Again, there are two dharmas: one is seeking the limbs of dhyana (components of meditation); the other is subduing the mind. Again, there are two dharmas: one is delighting in dhyana; the other is not being averse to the desire realm (the world where beings have desires for sensory pleasures). Again, there are two dharmas: one is seeking the Dharma; the other is delighting in the Dharma. Again, there are two dharmas: one is being optimistic about the Dharma; the other is desiring the Dharma. Again, there are two dharmas: one is delighting in seeking good friends; the other is respectfully making offerings. Again, there are two dharmas: one is listening with sincerity; the other is receiving with sincerity. Again, there are two dharmas: one is frequently inquiring; the other is abiding in accordance with the Dharma. Again, there are two dharmas: one is knowing the Dharma; the other is knowing the meaning of the Dharma. Again, there are two dharmas: one is not being weary after hearing; the other is not being weary after knowing. Again, there are two dharmas: one is cultivating good; the other is abandoning evil. Again, there are two dharmas: one is delighting in expounding the true Dharma; the other is having compassion for those who receive the Dharma. Again, there are two dharmas: one is not having a miserly mind towards the Dharma; the other is not having thoughts of food while speaking. Again, there are two dharmas: one is listening with sincerity; the other is receiving with sincerity. Again, there are two dharmas: one is abandoning the five hindrances (five negative mental states that hinder practice); the other is cultivating the seven factors of enlightenment (seven factors leading to awakening). Again, there are two dharmas: one is joy; the other is happiness. Again, there are two dharmas: one is knowing oneself; the other is knowing the time. Again, there are two dharmas: one is believing in karmic retribution; the other is performing good deeds. Again, there are two dharmas: one is not interrupting the holy nature (qualities of a saint); the other is speaking truthfully. Again, there are two dharmas: one is like

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說而住；二者、不藏如來功德。

「復有二法：一者、凈身；二者、遠離三不善根。

「復有二法：一者、觀身猶如草木；二者、為凈心故修行善法。

「復有二法：一者、凈口；二者、遠離四過。

「復有二法：一者、觀一切法悉不可說；二者、觀聲如響。

「復有二法：一者、凈心；二者、遠離無明嫉妒邪見。

「復有二法：一者、內凈；二者、外無行處。

「復有二法：一者、修慈；二者、遠離親怨之想。

「復有二法：一、觀眾生猶如虛空；二者、修慈。

「復有二法：一者、不捨悲心；二者、求善不悔。

「復有二法：一者、能調不調；二者、調時不悔。

「復有二法：一者、持法；二者、護持法者。

「復有二法：一者、樂法；二者、護法。

「復有二法：一者、稱揚人善；二者、樂藏他過。

「復有二法：一者、離貪；二者、離瞋。復有二法：一者、不捨眾生；二者、修舍。

「復有二法：一者、唸佛；二者、知無念處。

「復有二法：一者、觀身；二者、求三十二相。

「復有二法：一者、念法；二者、化諸眾生令住法中。

「復有二法：一者、觀無貪處；二者、于貪者所生於悲

【現代漢語翻譯】 現代漢語譯本 『安住于言說』；第二，不隱藏如來（Tathagata，佛的稱號）的功德。 『又有兩種法：第一，凈化身體；第二，遠離三種不善的根源（貪、嗔、癡）。』 『又有兩種法：第一，觀察身體猶如草木；第二，爲了凈化內心而修行善法。』 『又有兩種法：第一，凈化口語；第二，遠離四種過失（妄語、兩舌、惡口、綺語）。』 『又有兩種法：第一，觀察一切法都不可言說；第二，觀察聲音如同迴響。』 『又有兩種法：第一，凈化內心；第二，遠離無明（avidya，對實相的無知）、嫉妒和邪見。』 『又有兩種法：第一，內在清凈；第二，外在沒有行為的執著。』 『又有兩種法：第一，修習慈愛（maitri）；第二，遠離親疏怨恨的分別念。』 『又有兩種法：第一，觀察眾生猶如虛空；第二，修習慈愛。』 『又有兩種法：第一，不捨棄悲心（karuna）；第二，追求善法而不後悔。』 『又有兩種法：第一，能夠調伏不被調伏的眾生；第二，調伏之後不後悔。』 『又有兩種法：第一，受持佛法；第二，護持受持佛法的人。』 『又有兩種法：第一，樂於佛法；第二，護持佛法。』 『又有兩種法：第一，稱揚他人的善行；第二，樂於隱藏他人的過失。』 『又有兩種法：第一，遠離貪慾；第二，遠離嗔恨。又有兩種法：第一，不捨棄眾生；第二，修習舍心（upeksa）。』 『又有兩種法：第一，唸佛（Buddha）；第二，了知無念之處。』 『又有兩種法：第一，觀察身體；第二，追求三十二相（佛陀的特徵）。』 『又有兩種法：第一，憶念佛法；第二，教化眾生安住于佛法之中。』 『又有兩種法：第一，觀察無貪之處；第二，對於貪慾者生起悲憫之心。』

【English Translation】 English version 'To abide in speaking'; second, not to conceal the merits of the Tathagata (Buddha's title).' 'Again, there are two dharmas: first, purifying the body; second, abandoning the three unwholesome roots (greed, hatred, and delusion).' 'Again, there are two dharmas: first, observing the body as if it were grass or wood; second, practicing good deeds for the sake of purifying the mind.' 'Again, there are two dharmas: first, purifying speech; second, abandoning the four faults (false speech, divisive speech, harsh speech, and idle chatter).' 'Again, there are two dharmas: first, observing that all dharmas are inexpressible; second, observing sound as an echo.' 'Again, there are two dharmas: first, purifying the mind; second, abandoning ignorance (avidya, ignorance of reality), jealousy, and wrong views.' 'Again, there are two dharmas: first, inner purity; second, no attachment to external actions.' 'Again, there are two dharmas: first, cultivating loving-kindness (maitri); second, abandoning the discrimination between friends and enemies.' 'Again, there are two dharmas: first, observing sentient beings as if they were empty space; second, cultivating loving-kindness.' 'Again, there are two dharmas: first, not abandoning compassion (karuna); second, seeking good without regret.' 'Again, there are two dharmas: first, being able to tame the untamed; second, not regretting after taming.' 'Again, there are two dharmas: first, upholding the Dharma; second, protecting those who uphold the Dharma.' 'Again, there are two dharmas: first, delighting in the Dharma; second, protecting the Dharma.' 'Again, there are two dharmas: first, praising the good deeds of others; second, delighting in concealing the faults of others.' 'Again, there are two dharmas: first, abandoning greed; second, abandoning hatred. Again, there are two dharmas: first, not abandoning sentient beings; second, cultivating equanimity (upeksa).' 'Again, there are two dharmas: first, mindfulness of the Buddha (Buddha); second, knowing the place of non-thought.' 'Again, there are two dharmas: first, observing the body; second, seeking the thirty-two marks (of a Buddha).' 'Again, there are two dharmas: first, mindfulness of the Dharma; second, guiding sentient beings to abide in the Dharma.' 'Again, there are two dharmas: first, observing the place of non-greed; second, generating compassion for those who are greedy.'

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心。

「復有二法：一者、念菩薩僧；二者、依無退僧。

「復有二法：一者、觀于無僧；二者、擁護四沙門果。

「復有二法：一者、念戒；二者、知菩提心不可宣說。

「復有二法：一者、觀戒無住；二者、護毀禁者。

「復有二法：一者、念施；二者、施已無悔。

「復有二法：一者、遠離煩惱；二者、離煩惱故演說正法。

「復有二法：一者、念天；二者、樂寂靜。

「復有二法：一者、具足念心；二者、擁護亂心。

「復有二法：一者、功德莊嚴；二者、智慧莊嚴。

「復有二法：一者、觀無造作；二者、樂修善法。

「復有二法：一者、無縛；二者、縛者解脫。

「復有二法：一者、遠離誑心；二者、至心清凈。

「復有二法：一者、知恩；二者、念恩。

「復有二法：一者、說一切過；二者、而遠離之。

「復有二法：一者、自修聖行；二者、化他令行。

「復有二法：一者、愿求善法；二者、心無厭足。

「復有二法：一者、遠離惡法；二者、親近善法。

「復有二法：一者、請佛說法；二者、至心聽受。

「復有二法：一者、知一切法不生不滅；二者、說字句義。

【現代漢語翻譯】 現代漢語譯本 還有兩種修行方法：第一種是憶念菩薩僧（指發菩提心，行菩薩道的僧人），第二種是依止不退轉的僧人（指修行堅定，不會退失菩提心的僧人）。 還有兩種修行方法：第一種是觀察沒有僧（指不執著于僧的表象），第二種是擁護四沙門果（指須陀洹果、斯陀含果、阿那含果、阿羅漢果）。 還有兩種修行方法：第一種是憶念戒律，第二種是了知菩提心（指覺悟之心）不可用言語宣說。 還有兩種修行方法：第一種是觀察戒律無所住（指不執著于戒律的形式），第二種是護持毀犯戒律的人。 還有兩種修行方法：第一種是憶念佈施，第二種是佈施后不後悔。 還有兩種修行方法：第一種是遠離煩惱，第二種是因遠離煩惱而宣說正法。 還有兩種修行方法：第一種是憶念天（指天道眾生），第二種是樂於寂靜。 還有兩種修行方法：第一種是具足正念之心，第二種是守護散亂的心。 還有兩種修行方法：第一種是用功德來莊嚴自己，第二種是用智慧來莊嚴自己。 還有兩種修行方法：第一種是觀察一切法無造作（指一切法本性空寂，非人為造作），第二種是樂於修習善法。 還有兩種修行方法：第一種是沒有束縛，第二種是使被束縛者解脫。 還有兩種修行方法：第一種是遠離虛誑之心，第二種是至誠清凈。 還有兩種修行方法：第一種是知恩，第二種是念恩。 還有兩種修行方法：第一種是說出一切過錯，第二種是遠離這些過錯。 還有兩種修行方法：第一種是自己修習聖行，第二種是教化他人也去修行。 還有兩種修行方法：第一種是愿求善法，第二種是心無厭足（指對善法的追求永不滿足）。 還有兩種修行方法：第一種是遠離惡法，第二種是親近善法。 還有兩種修行方法：第一種是請佛說法，第二種是至誠聽受佛法。 還有兩種修行方法：第一種是了知一切法不生不滅，第二種是宣說文字和義理。

【English Translation】 English version Furthermore, there are two practices: first, to contemplate the Bodhisattva Sangha (referring to monks who have generated Bodhicitta and practice the Bodhisattva path); second, to rely on the non-regressing Sangha (referring to monks who are firm in their practice and will not lose their Bodhicitta). Furthermore, there are two practices: first, to observe the absence of a Sangha (referring to not being attached to the appearance of the Sangha); second, to protect the four fruits of the Shramana (referring to the fruits of Srotapanna, Sakadagami, Anagami, and Arhat). Furthermore, there are two practices: first, to contemplate the precepts; second, to know that the Bodhicitta (referring to the mind of enlightenment) cannot be expressed in words. Furthermore, there are two practices: first, to observe that the precepts have no abiding place (referring to not being attached to the form of the precepts); second, to protect those who violate the precepts. Furthermore, there are two practices: first, to contemplate giving; second, to have no regrets after giving. Furthermore, there are two practices: first, to be free from afflictions; second, to expound the Dharma because of being free from afflictions. Furthermore, there are two practices: first, to contemplate the heavens (referring to beings in the heavenly realms); second, to delight in tranquility. Furthermore, there are two practices: first, to be complete in mindfulness; second, to protect the distracted mind. Furthermore, there are two practices: first, to adorn oneself with merit; second, to adorn oneself with wisdom. Furthermore, there are two practices: first, to observe that all dharmas are uncreated (referring to the empty nature of all dharmas, not created by humans); second, to delight in cultivating good dharmas. Furthermore, there are two practices: first, to be without bondage; second, to liberate those who are bound. Furthermore, there are two practices: first, to be free from deceitful thoughts; second, to be sincere and pure. Furthermore, there are two practices: first, to know gratitude; second, to remember gratitude. Furthermore, there are two practices: first, to speak of all faults; second, to stay away from these faults. Furthermore, there are two practices: first, to cultivate the holy path oneself; second, to transform others to practice as well. Furthermore, there are two practices: first, to wish for good dharmas; second, to have no satiety in the mind (referring to the endless pursuit of good dharmas). Furthermore, there are two practices: first, to stay away from evil dharmas; second, to be close to good dharmas. Furthermore, there are two practices: first, to request the Buddha to expound the Dharma; second, to sincerely listen to the Dharma. Furthermore, there are two practices: first, to know that all dharmas are neither born nor die; second, to expound the meaning of words and sentences.

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「復有二法：一者、知無眾生；二者、以己善根與眾生共。

「復有二法：一者、遠離諸相；二者、深求三十二相。

「復有二法：一者、觀空；二者、將護眾生。

「復有二法：一者、修集無愿；二者、及愿眾生。

「復有二法：一者、修一切善；二者、愿諸眾生同修善根。

「復有二法：一者、智慧無礙；二者、受諸有身。

「復有二法：一者、不動；二者、不悔。

「復有二法：一者、慚；二者、愧。

「復有二法：一、樂寂靜；二、求靜法。

「復有二法：一者、修集無諍三昧；二者、觀無眾生。

「復有二法：一者、少欲；二者、知足。

「復有二法：一者、覆藏他罪；二者、顯露己過。

「復有二法：一者、觀十二因緣；二者、深信。

「復有二法：一者、無我；二者、無眾生。

「復有二法：一者、防自煩惱；二者、壞他煩惱。

「復有二法：一者、觀無作無受；二者、樂修善法。

「復有二法：一者、觀生死過；二者、不斷生死。

「復有二法：一者、自樂生死；二者、化諸眾生令度生死。

「復有二法：一者、求波羅蜜；二者、求已無處。

「復有二法：一者、求智；

【現代漢語翻譯】 現代漢語譯本 『還有兩種修行方法：第一，認識到沒有所謂的眾生（sattvas）；第二，將自己的善根與眾生共同分享。 『還有兩種修行方法：第一，遠離一切表象（lakshana）；第二，深入探求佛的三十二相（dvātriṃśadvara-lakṣaṇa）。 『還有兩種修行方法：第一，觀照空性（śūnyatā）；第二，關愛和保護眾生。 『還有兩種修行方法：第一，修習無愿（apraṇihita）；第二，也為眾生髮愿。 『還有兩種修行方法：第一，修習一切善行；第二，愿一切眾生共同修習善根。 『還有兩種修行方法：第一，智慧沒有障礙；第二，接受各種有身體的存在。 『還有兩種修行方法：第一，保持不動搖；第二，不後悔。 『還有兩種修行方法：第一，有慚（hrī）；第二，有愧（apatrāpya）。 『還有兩種修行方法：第一，樂於寂靜；第二，尋求寂靜的法。 『還有兩種修行方法：第一，修習無諍三昧（araṇa-samādhi）；第二，觀照沒有眾生。 『還有兩種修行方法：第一，少欲；第二，知足。 『還有兩種修行方法：第一，掩蓋他人的過錯；第二，顯露自己的過失。 『還有兩種修行方法：第一，觀照十二因緣（dvādaśāṅga-pratītyasamutpāda）；第二，深信。 『還有兩種修行方法：第一，認識到無我（anātman）；第二，認識到無眾生。 『還有兩種修行方法：第一，防止自己的煩惱；第二，破除他人的煩惱。 『還有兩種修行方法：第一，觀照無作無受；第二，樂於修習善法。 『還有兩種修行方法：第一，觀照生死的過患；第二，不間斷生死。 『還有兩種修行方法：第一，自己樂於生死；第二，教化眾生，使他們度脫生死。 『還有兩種修行方法：第一，尋求波羅蜜（pāramitā）；第二，尋求之後發現無處可得。 『還有兩種修行方法：第一，尋求智慧；

【English Translation】 English version 'Again, there are two practices: first, knowing that there are no sentient beings (sattvas); second, sharing one's own roots of goodness with all sentient beings.' 'Again, there are two practices: first, distancing oneself from all appearances (lakshana); second, deeply seeking the thirty-two marks of a Buddha (dvātriṃśadvara-lakṣaṇa).' 'Again, there are two practices: first, contemplating emptiness (śūnyatā); second, caring for and protecting sentient beings.' 'Again, there are two practices: first, cultivating the absence of wishes (apraṇihita); second, also making wishes for sentient beings.' 'Again, there are two practices: first, cultivating all good deeds; second, wishing that all sentient beings cultivate roots of goodness together.' 'Again, there are two practices: first, wisdom without obstruction; second, accepting various forms of embodied existence.' 'Again, there are two practices: first, remaining unmoving; second, not regretting.' 'Again, there are two practices: first, having shame (hrī); second, having embarrassment (apatrāpya).' 'Again, there are two practices: first, delighting in tranquility; second, seeking the Dharma of tranquility.' 'Again, there are two practices: first, cultivating the samadhi of non-contention (araṇa-samādhi); second, contemplating that there are no sentient beings.' 'Again, there are two practices: first, having few desires; second, being content.' 'Again, there are two practices: first, concealing the faults of others; second, revealing one's own faults.' 'Again, there are two practices: first, contemplating the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda); second, having deep faith.' 'Again, there are two practices: first, realizing no-self (anātman); second, realizing no sentient beings.' 'Again, there are two practices: first, preventing one's own afflictions; second, destroying the afflictions of others.' 'Again, there are two practices: first, contemplating no action and no reception; second, delighting in cultivating good Dharma.' 'Again, there are two practices: first, contemplating the faults of birth and death; second, not ceasing birth and death.' 'Again, there are two practices: first, delighting in birth and death oneself; second, transforming sentient beings, enabling them to transcend birth and death.' 'Again, there are two practices: first, seeking the perfections (pāramitā); second, seeking and finding nothing to be obtained.' 'Again, there are two practices: first, seeking wisdom;'

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二者、化他令同己智。

「復有二法：一者、不求供養；二者、為供養故造作諸業。

「復有二法：一者、于有恩處常欲報之；二者、于恩無恩等而報之。

「復有二法：一者、修不放逸；二者、修無緣慈。

「復有二法：一者、入于出家；二者、既出家已心生愛樂。

「復有二法：一者、自成功德；二者、于無德者生憐愍心。

「復有二法：一者、修于身念；二者、無有念處。

「復有二法：一者、念于受處；二者、無有念處。

「復有二法：一者、念於心處；二者、無有念處。

「復有二法：一者、念於法處；二者、無有念處。

「復有二法：一者、遠離不善之法；二者、親近能生善法。

「復有二法：一者、遠離已生惡法；二者、護持已生善法。

「復有二法：一者、為令未生善法得生；二者、為令增廣而擁護之。

「復有二法：一者、獲大神通；二者得已教化眾生。

「復有二法：一者、安住法界；二者遍見諸佛世界。

「復有二法：一者、信心不動；二者、化不信者令同己信。

「復有二法：一者、凈心；二者、教化狂亂之人。

「復有二法：一、勤精進；二、化懈怠。

「復有二法：

【現代漢語翻譯】 現代漢語譯本 還有兩種修行方法：一是使他人擁有和自己一樣的智慧。 還有兩種修行方法：一是，不尋求供養；二是，爲了獲得供養而造作各種行為。 還有兩種修行方法：一是，對於有恩于自己的人，常常想要報答；二是，對於有恩或無恩的人都平等地報答。 還有兩種修行方法：一是，修習不放逸；二是，修習無緣慈（不求回報的慈愛）。 還有兩種修行方法：一是，進入出家生活；二是，出家後心中生起喜愛之心。 還有兩種修行方法：一是，自己成就功德；二是，對於沒有功德的人，生起憐憫之心。 還有兩種修行方法：一是，修習對身體的觀照；二是，沒有觀照的處所。 還有兩種修行方法：一是，觀照感受的處所；二是，沒有觀照的處所。 還有兩種修行方法：一是，觀照心的處所；二是，沒有觀照的處所。 還有兩種修行方法：一是，觀照法的處所；二是，沒有觀照的處所。 還有兩種修行方法：一是，遠離不善的法；二是，親近能夠產生善法的法。 還有兩種修行方法：一是，遠離已經產生的惡法；二是，守護已經產生的善法。 還有兩種修行方法：一是，爲了使未產生的善法得以產生；二是，爲了使已產生的善法增長並加以保護。 還有兩種修行方法：一是，獲得大神通；二是，獲得神通后教化眾生。 還有兩種修行方法：一是，安住於法界（宇宙的真理）；二是，普遍見到諸佛的世界。 還有兩種修行方法：一是，信心堅定不動搖；二是，教化不信的人，使他們擁有和自己一樣的信心。 還有兩種修行方法：一是，凈化自己的心；二是，教化那些心神狂亂的人。 還有兩種修行方法：一是，勤奮精進；二是，教化懈怠的人。 還有兩種修行方法：

【English Translation】 English version There are two more practices: one is to enable others to have the same wisdom as oneself. There are two more practices: one is not to seek offerings; the other is to engage in various actions for the sake of receiving offerings. There are two more practices: one is to always want to repay those who have been kind to oneself; the other is to repay both those who have been kind and those who have not with equanimity. There are two more practices: one is to cultivate non-negligence; the other is to cultivate unconditional loving-kindness (metta). There are two more practices: one is to enter the life of a renunciate; the other is to develop a love for it after having renounced. There are two more practices: one is to achieve merit for oneself; the other is to develop compassion for those who have no merit. There are two more practices: one is to cultivate mindfulness of the body; the other is to have no place of mindfulness. There are two more practices: one is to be mindful of the place of feelings; the other is to have no place of mindfulness. There are two more practices: one is to be mindful of the place of the mind; the other is to have no place of mindfulness. There are two more practices: one is to be mindful of the place of dharmas; the other is to have no place of mindfulness. There are two more practices: one is to stay away from unwholesome dharmas; the other is to be close to dharmas that can generate wholesome qualities. There are two more practices: one is to stay away from unwholesome dharmas that have already arisen; the other is to protect wholesome dharmas that have already arisen. There are two more practices: one is to cause wholesome dharmas that have not yet arisen to arise; the other is to cause wholesome dharmas that have already arisen to grow and protect them. There are two more practices: one is to attain great supernormal powers; the other is to teach sentient beings after attaining supernormal powers. There are two more practices: one is to abide in the Dharmadhatu (the realm of truth); the other is to see all the worlds of the Buddhas. There are two more practices: one is to have unwavering faith; the other is to teach those who do not believe, so that they may have the same faith as oneself. There are two more practices: one is to purify one's own mind; the other is to teach those whose minds are disturbed. There are two more practices: one is to be diligent in effort; the other is to teach those who are lazy. There are two more practices:

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一者、具足無礙智慧；二者、化彼無明眾生。

「復有二法：一者、觀界；二者、觀緣。

「復有二法：一者、求智莊嚴；二者、其心不悔。

「復有二法：一者、觀諸煩惱；二者、出煩惱已了知解脫。

「復有二法：一者、一切法解脫；二者、煩惱不合三界。

「復有二法：一者、莊嚴菩提；二者、修學菩提。

「復有二法：一者、盡智；二、無生智。

「復有二法：一者、觀聖道方便；二者、觀生死方便。

「復有二法：一者、畢竟道；二者、知退轉道。

「復有二法：一者、如法而住；二者、于諸法中不生著見。

「復有二法：一者、從緣生滅；二者、從緣解脫。

「復有二法：一、知魔業；二、知已離。

「復有二法：一者、于恚生忍；二者、于忍生愛。

「復有二法：一者、為菩提故而修莊嚴；二者、雖修莊嚴心無貪著。

「復有二法：一者、不捨煩惱；二者、不捨修善莊嚴。

「復有二法：一者、知處非處；二者、以諸善根迴向菩提。

「復有二法：一者、觀菩提心猶如幻相；二者、修向無上菩提莊嚴。

「復有二法：一者、觀諸眾生及以菩提等無差別；二者、知諸眾生因緣菩提而得解脫。

【現代漢語翻譯】 現代漢語譯本 第一，具備無礙的智慧；第二，教化那些無明的眾生。 又有兩種法：第一，觀察界（dhatu，構成存在的元素）；第二，觀察緣（pratītyasamutpāda，因緣生法）。 又有兩種法：第一，追求智慧的莊嚴；第二，內心不後悔。 又有兩種法：第一，觀察各種煩惱（klesha，精神上的痛苦）；第二，在脫離煩惱后了知解脫（vimoksha）。 又有兩種法：第一，一切法（dharma，宇宙的真理）的解脫；第二，煩惱不與三界（triloka，欲界、色界、無色界）相合。 又有兩種法：第一，莊嚴菩提（bodhi，覺悟）；第二，修學菩提。 又有兩種法：第一，盡智（ksaya-jnana，斷盡煩惱的智慧）；第二，無生智（anutpada-jnana，不生不滅的智慧）。 又有兩種法：第一，觀察聖道（arya-marga，通往解脫的道路）的方便；第二，觀察生死（samsara，輪迴）的方便。 又有兩種法：第一，究竟道（atyanta-marga，最終的道路）；第二，知道退轉道（aparihaniya-marga，可能退步的道路）。 又有兩種法：第一，如法而住（dharme sthiti，安住于正法）；第二，對於諸法（dharma）不產生執著見解。 又有兩種法：第一，從緣生滅（pratītyasamutpāda-nirodha，因緣生起和滅去）；第二，從緣解脫（pratītyasamutpāda-vimoksha，從因緣中解脫）。 又有兩種法：第一，知道魔業（mara-karma，魔的作為）；第二，知道后遠離。 又有兩種法：第一，對於嗔恚（dvesha，憤怒）生起忍耐（kshanti）；第二，對於忍耐生起愛（prema）。 又有兩種法：第一，爲了菩提的緣故而修習莊嚴；第二，雖然修習莊嚴，內心沒有貪著。 又有兩種法：第一，不捨棄煩惱；第二，不捨棄修習善的莊嚴。 又有兩種法：第一，知道什麼是處（sthana，合理的）和非處（asthana，不合理的）；第二，以各種善根（kusala-mula，善的根源）迴向菩提。 又有兩種法：第一，觀察菩提心（bodhicitta，追求覺悟的心）猶如幻相；第二，修習趨向無上菩提（anuttara-bodhi，最高的覺悟）的莊嚴。 又有兩種法：第一，觀察諸眾生（sattva，有情）以及菩提等同沒有差別；第二，知道諸眾生因緣菩提而得到解脫。

【English Translation】 English version First, possessing unobstructed wisdom; second, transforming those ignorant beings. Again, there are two dharmas: first, observing the realms (dhatu, elements of existence); second, observing conditions (pratītyasamutpāda, dependent origination). Again, there are two dharmas: first, seeking the adornment of wisdom; second, having no remorse in one's heart. Again, there are two dharmas: first, observing all afflictions (klesha, mental sufferings); second, understanding liberation (vimoksha) after having escaped afflictions. Again, there are two dharmas: first, liberation from all dharmas (dharma, universal truths); second, afflictions not being associated with the three realms (triloka, desire realm, form realm, formless realm). Again, there are two dharmas: first, adorning bodhi (bodhi, enlightenment); second, practicing bodhi. Again, there are two dharmas: first, the wisdom of exhaustion (ksaya-jnana, wisdom of ending afflictions); second, the wisdom of non-arising (anutpada-jnana, wisdom of non-birth and non-death). Again, there are two dharmas: first, observing the means of the noble path (arya-marga, path to liberation); second, observing the means of birth and death (samsara, cycle of rebirth). Again, there are two dharmas: first, the ultimate path (atyanta-marga, final path); second, knowing the path of regression (aparihaniya-marga, path of possible regression). Again, there are two dharmas: first, abiding in accordance with the dharma (dharme sthiti, abiding in the true law); second, not generating attachment views towards all dharmas (dharma). Again, there are two dharmas: first, arising and ceasing from conditions (pratītyasamutpāda-nirodha, arising and cessation from conditions); second, liberation from conditions (pratītyasamutpāda-vimoksha, liberation from conditions). Again, there are two dharmas: first, knowing the works of Mara (mara-karma, actions of Mara); second, knowing and then departing from them. Again, there are two dharmas: first, generating patience (kshanti) towards anger (dvesha); second, generating love (prema) towards patience. Again, there are two dharmas: first, cultivating adornments for the sake of bodhi; second, although cultivating adornments, having no attachment in the heart. Again, there are two dharmas: first, not abandoning afflictions; second, not abandoning the cultivation of virtuous adornments. Again, there are two dharmas: first, knowing what is proper (sthana, reasonable) and improper (asthana, unreasonable); second, dedicating all roots of virtue (kusala-mula, roots of goodness) towards bodhi. Again, there are two dharmas: first, observing the bodhi mind (bodhicitta, mind of seeking enlightenment) as an illusion; second, cultivating adornments towards unsurpassed bodhi (anuttara-bodhi, highest enlightenment). Again, there are two dharmas: first, observing all beings (sattva, sentient beings) and bodhi as equal without difference; second, knowing that all beings attain liberation through the conditions of bodhi.

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「復有二法：一者、知法無生；二者、為善法故而修莊嚴。

「復有二法：一者、不可說法而能宣說；二者、一切眾生悉同一乘。

「復有三法：一者、初發菩提之心；二者、親近善友心不生悔；三者、修集大悲心不退轉。

「復有三法：一者、破壞慳吝；二者、惠施一切；三者、攝取菩提。

「復有三法：一者、具足凈戒；二者、調伏毀禁；三者、迴向菩提。

「復有三法：一者、心不瞋恨；二者、調瞋恚者；三者、迴向菩提。

「復有三法：一者、于生死中心無悔退；二者、甘樂營他所作事業；三者、迴向菩提。

「復有三法：一者、得三昧定；二者、不生憍慢；三者、迴向菩提。

「復有三法：一者、求于多聞；二者、得已不生憍慢；三者、迴向菩提。

「復有三法：一者、生緣；二者、法緣；三者、無緣。

「復有三法：一者、自悲；二者、悲他；三者、離自他悲。

「復有三法：一者、為于自利修集智慧；二者、以是智慧轉化眾生；三者、自利利他。

「復有三法：一者、知過去已盡；二者、知未來無生；三者、知現在無住。

「復有三法：一者、為正定者修集慈心；二者、為邪定者修集悲心；三者、為不定者

【現代漢語翻譯】 現代漢語譯本 『還有兩種修行方法：第一種，明白諸法本無生起；第二種，爲了成就善法而修飾莊嚴。 『還有兩種修行方法：第一種，雖然無法用言語表達卻能宣說；第二種，一切眾生都歸於同一佛乘（Ekayana）。』 『還有三種修行方法：第一種，初次發起菩提心（Bodhi-citta）；第二種，親近善友而不生後悔之心；第三種，修集大悲心（Mahakaruna）而不退轉。』 『還有三種修行方法：第一種，破除慳吝；第二種，惠施一切；第三種，攝取菩提（Bodhi）。』 『還有三種修行方法：第一種，具足清凈的戒律（Śīla）；第二種，調伏毀犯戒律的行為；第三種，將功德迴向菩提。』 『還有三種修行方法：第一種，心中不生瞋恨；第二種，調伏瞋恨的人；第三種，將功德迴向菩提。』 『還有三種修行方法：第一種，在生死輪迴中心不生悔恨退縮；第二種，樂於承擔他人所做的事業；第三種，將功德迴向菩提。』 『還有三種修行方法：第一種，獲得三昧（Samadhi）禪定；第二種，不生驕慢；第三種，將功德迴向菩提。』 『還有三種修行方法：第一種，追求廣博的知識；第二種，獲得知識后不生驕慢；第三種，將功德迴向菩提。』 『還有三種緣：第一種，生緣；第二種，法緣；第三種，無緣。』 『還有三種悲心：第一種，為自己悲傷；第二種，為他人悲傷；第三種，超越自他之悲。』 『還有三種修行方法：第一種，爲了自身利益而修集智慧；第二種，用這種智慧轉化眾生；第三種，自利利他。』 『還有三種智慧：第一種，知道過去已經消逝；第二種，知道未來沒有生起；第三種，知道現在沒有停留。』 『還有三種修行方法：第一種，為處於正定的人修集慈心（Maitri）；第二種，為處於邪定的人修集悲心；第三種，為處於不定的人修集舍心（Upeksha）。』

【English Translation】 English version 'Again, there are two practices: first, knowing that dharmas (phenomena) are without origination; second, cultivating adornments for the sake of good dharmas.' 'Again, there are two practices: first, being able to proclaim even though it is impossible to speak of; second, all sentient beings are of the same One Vehicle (Ekayana).' 'Again, there are three practices: first, initially generating the Bodhi-citta (mind of enlightenment); second, associating with good friends without regret; third, cultivating great compassion (Mahakaruna) without regression.' 'Again, there are three practices: first, destroying miserliness; second, giving to all; third, embracing Bodhi (enlightenment).' 'Again, there are three practices: first, being complete in pure precepts (Śīla); second, subduing the breaking of precepts; third, dedicating merit towards Bodhi.' 'Again, there are three practices: first, not having hatred in the mind; second, subduing those who are hateful; third, dedicating merit towards Bodhi.' 'Again, there are three practices: first, not having regret or retreat in the midst of samsara (cycle of birth and death); second, gladly undertaking the tasks of others; third, dedicating merit towards Bodhi.' 'Again, there are three practices: first, attaining Samadhi (meditative absorption); second, not generating arrogance; third, dedicating merit towards Bodhi.' 'Again, there are three practices: first, seeking extensive learning; second, not generating arrogance after gaining knowledge; third, dedicating merit towards Bodhi.' 'Again, there are three conditions: first, the condition of birth; second, the condition of dharma; third, the condition of no condition.' 'Again, there are three kinds of compassion: first, compassion for oneself; second, compassion for others; third, compassion that transcends self and other.' 'Again, there are three practices: first, cultivating wisdom for one's own benefit; second, using this wisdom to transform sentient beings; third, benefiting oneself and others.' 'Again, there are three kinds of wisdom: first, knowing that the past has ceased; second, knowing that the future has not arisen; third, knowing that the present does not abide.' 'Again, there are three practices: first, cultivating loving-kindness (Maitri) for those who are in right concentration; second, cultivating compassion for those who are in wrong concentration; third, cultivating equanimity (Upeksha) for those who are in indeterminate concentration.'

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修集解脫。

「復有三法：一者、凈身；二者、凈口；三者、凈意。

「復有三法：一者、修不凈觀為壞貪慾；二者、修慈為壞瞋恚；三者、觀十二因緣為壞無明。

「復有三法：一者、安；二者、樂；三者、知足。

「復有三法：一者、聞已能持；二者、能廣分別文字句義；三者、觀察罪過。

「復有三法：一者、具足七財；二者、能大法施；三者、能施眾生。

「復有三法：一者、實義；二者、真義；三者、不誑義。

「復有三法：一者、自知；二者、知他；三者、知時。

「復有三法：一者、五陰法陰平等；二者、諸界法界平等；三者、諸入法入平等。

「復有三法：一者、修空；二者、無相；三者、無愿。

「復有三法：一者、不謗因果；二者、方便生法皆從因緣；三者、和合因緣而得名字。

「復有三法：一者、信佛不可思議；二者、信法不生誹謗；三者、信僧良祐福田。

「復有三法：一者、遠離貪慾；二者、遠離瞋恚；三者、遠離愚癡。

「復有三法：一者、世諦；二者、第一義諦；三者、不著二諦。

「復有三法：一者、遠離煩惱；二者、遠離憍慢；三者、于福田所禮拜供養。

「復有三法：一者、

【現代漢語翻譯】 現代漢語譯本 修習以達到解脫。

『又有三種方法：第一，凈化身體；第二，凈化語言；第三，凈化意念。』

『又有三種方法：第一，修習不凈觀以破除貪慾；第二，修習慈心以破除嗔恚；第三，觀察十二因緣以破除無明。』

『又有三種方法：第一，安穩；第二，快樂；第三，知足。』

『又有三種方法：第一，聽聞后能夠保持；第二，能夠廣泛分別文字的含義；第三，觀察罪過。』

『又有三種方法：第一，具足七種財富；第二，能夠給予大法佈施；第三，能夠佈施眾生。』

『又有三種方法：第一，真實的意義；第二，真正的意義；第三，不虛妄的意義。』

『又有三種方法：第一，自知；第二，知他；第三，知時。』

『又有三種方法：第一，五陰（色、受、想、行、識）的法性平等；第二，諸界（眼、耳、鼻、舌、身、意）的法界平等；第三，諸入（眼入、耳入、鼻入、舌入、身入、意入）的法入平等。』

『又有三種方法：第一，修習空性；第二，修習無相；第三，修習無愿。』

『又有三種方法：第一，不誹謗因果；第二，方便生法都從因緣而生；第三，和合因緣而得名字。』

『又有三種方法：第一，相信佛的不可思議；第二，相信佛法不會產生誹謗；第三，相信僧是良善的福田。』

『又有三種方法：第一，遠離貪慾；第二，遠離嗔恚；第三，遠離愚癡。』

『又有三種方法：第一，世俗諦；第二，第一義諦；第三，不執著於二諦。』

『又有三種方法：第一，遠離煩惱；第二，遠離驕慢；第三，在福田處禮拜供養。』

『又有三種方法：第一，』

【English Translation】 English version Cultivating to achieve liberation.

'There are also three methods: first, purifying the body; second, purifying speech; third, purifying the mind.'

'There are also three methods: first, practicing the contemplation of impurity to destroy greed; second, practicing loving-kindness to destroy hatred; third, contemplating the twelve links of dependent origination to destroy ignorance.'

'There are also three methods: first, peace; second, joy; third, contentment.'

'There are also three methods: first, being able to retain what has been heard; second, being able to widely distinguish the meaning of words and sentences; third, observing faults.'

'There are also three methods: first, possessing the seven treasures; second, being able to give great Dharma teachings; third, being able to give to sentient beings.'

'There are also three methods: first, the true meaning; second, the real meaning; third, the non-deceptive meaning.'

'There are also three methods: first, knowing oneself; second, knowing others; third, knowing the time.'

'There are also three methods: first, the equality of the dharma nature of the five skandhas (form, feeling, perception, mental formations, consciousness); second, the equality of the dharma realm of the realms (eye, ear, nose, tongue, body, mind); third, the equality of the dharma entry of the entrances (eye-entry, ear-entry, nose-entry, tongue-entry, body-entry, mind-entry).'

'There are also three methods: first, cultivating emptiness; second, cultivating signlessness; third, cultivating wishlessness.'

'There are also three methods: first, not slandering cause and effect; second, expediently arising dharmas all arise from conditions; third, names are obtained through the combination of conditions.'

'There are also three methods: first, believing in the inconceivable nature of the Buddha; second, believing that the Dharma does not give rise to slander; third, believing that the Sangha is a field of merit that is good and auspicious.'

'There are also three methods: first, abandoning greed; second, abandoning hatred; third, abandoning ignorance.'

'There are also three methods: first, conventional truth; second, ultimate truth; third, not being attached to the two truths.'

'There are also three methods: first, abandoning afflictions; second, abandoning arrogance; third, bowing and making offerings at the field of merit.'

'There are also three methods: first,'

---

不染欲界；二者、不著色界；三者、于無色界不生憍慢。

「復有三法：一者、供養不喜；二者、毀辱不恚；三者、離世八法。

「復有三法：一者、藏覆諸根；二者、解了諸根；三者、寂靜諸根。

「復有三法：一者、趣向善地；二者、離善地障；三者、觀善地德。

「復有三法：一者、至心；二者、凈心；三者、凈莊嚴。

「復有三法：一者、學戒戒；二者、學心戒；三者、學慧戒。

「復有三法：一者、受樂不生貪逸；二者、受苦不生惱恚；三者、不苦不樂修集於舍。

「復有三法：一者、轉因不造作故；二者、轉于煩惱不觀相故；三者、轉於三世無愿求故。

「復有三法：一者、眼空；二者、色寂靜；三者、受無住處。

「復有三法：一者、藏戒；二者、護定；三者、觀慧。

「復有三法：一者、憶持念法；二者、思惟觀法；三者、如法而住。

「復有三法：一者、音聲因緣聲聞解脫；二者、十二因緣緣覺解脫；三者、六度因緣菩薩解脫。

「復有三法：一者、施；二者、大施；三者、畢竟施。

「復有三法：一者、護法；二者、護持正法；三者、護持大乘。

「復有三法：一者、行於生死；二者、觀其罪過；三者

【現代漢語翻譯】 現代漢語譯本 『還有三種法：第一，不被欲界（kāmadhātu，指眾生因慾望而輪迴的世界）所染污；第二，不執著於色界（rūpadhātu，指有形物質的世界）；第三，對於無色界（arūpadhātu，指沒有物質形態的世界）不生驕慢。 『還有三種法：第一，接受供養時不生歡喜；第二，遭受譭謗時不生嗔恨；第三，遠離世間的八種法（指利、衰、毀、譽、稱、譏、苦、樂）。』 『還有三種法：第一，隱藏和守護諸根（indriya，指眼、耳、鼻、舌、身、意六種感官）；第二，理解和通達諸根；第三，使諸根寂靜。』 『還有三種法：第一，趨向善地（指修行者所追求的清凈境界）；第二，遠離善地的障礙；第三，觀察善地的功德。』 『還有三種法：第一，至誠的心；第二，清凈的心；第三，清凈的莊嚴。』 『還有三種法：第一，學習戒律的戒（śīla，指行爲規範）；第二，學習心的戒；第三，學習智慧的戒。』 『還有三種法：第一，感受快樂時不生貪戀放縱；第二，感受痛苦時不生惱怒嗔恨；第三，不苦不樂時修習舍（upekṣā，指平等心）。』 『還有三種法：第一，轉變因果而不造作；第二，轉變煩惱而不執著于相；第三，轉變三世（指過去、現在、未來）而不生愿求。』 『還有三種法：第一，眼是空的；第二，色是寂靜的；第三，感受沒有固定的住處。』 『還有三種法：第一，守護戒律；第二，守護禪定（samādhi，指專注的狀態）；第三，觀察智慧（prajñā，指洞察力）。』 『還有三種法：第一，憶持和唸誦佛法；第二，思維和觀察佛法；第三，如法而住。』 『還有三種法：第一，通過音聲因緣而獲得聲聞（śrāvaka，指聽聞佛法而修行的人）的解脫；第二，通過十二因緣而獲得緣覺（pratyekabuddha，指獨自覺悟的人）的解脫；第三，通過六度（pāramitā，指佈施、持戒、忍辱、精進、禪定、智慧）因緣而獲得菩薩（bodhisattva，指發願救度眾生的修行者）的解脫。』 『還有三種法：第一，佈施（dāna，指給予）；第二，大布施；第三，究竟佈施。』 『還有三種法：第一，護持佛法；第二，護持正法；第三，護持大乘（mahāyāna，指菩薩乘）。』 『還有三種法：第一，在生死中輪迴；第二，觀察生死的過患；第三，』

【English Translation】 English version 'There are three more dharmas: first, not being defiled by the desire realm (kāmadhātu, the world of beings who are bound by desires); second, not being attached to the form realm (rūpadhātu, the world of material forms); third, not giving rise to arrogance towards the formless realm (arūpadhātu, the world without material form).' 'There are three more dharmas: first, not being pleased by offerings; second, not being angered by insults; third, being detached from the eight worldly dharmas (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure).' 'There are three more dharmas: first, concealing and guarding the senses (indriya, the six senses: eyes, ears, nose, tongue, body, and mind); second, understanding and comprehending the senses; third, pacifying the senses.' 'There are three more dharmas: first, moving towards the virtuous ground (the pure state sought by practitioners); second, being free from the obstacles to the virtuous ground; third, observing the merits of the virtuous ground.' 'There are three more dharmas: first, a sincere mind; second, a pure mind; third, pure adornment.' 'There are three more dharmas: first, learning the precepts of discipline (śīla, moral conduct); second, learning the precepts of the mind; third, learning the precepts of wisdom.' 'There are three more dharmas: first, not being greedy and indulgent when experiencing pleasure; second, not being annoyed and angry when experiencing pain; third, cultivating equanimity (upekṣā, impartiality) when experiencing neither pleasure nor pain.' 'There are three more dharmas: first, transforming causes without fabrication; second, transforming afflictions without clinging to appearances; third, transforming the three times (past, present, and future) without seeking desires.' 'There are three more dharmas: first, the eye is empty; second, form is tranquil; third, feeling has no fixed abode.' 'There are three more dharmas: first, guarding the precepts; second, guarding concentration (samādhi, a state of focused attention); third, observing wisdom (prajñā, insight).' 'There are three more dharmas: first, remembering and reciting the Dharma; second, contemplating and observing the Dharma; third, abiding in accordance with the Dharma.' 'There are three more dharmas: first, attaining the liberation of a śrāvaka (a disciple who hears the Dharma) through the cause of sound; second, attaining the liberation of a pratyekabuddha (a solitary enlightened one) through the twelve links of dependent origination; third, attaining the liberation of a bodhisattva (a being who seeks enlightenment for the sake of all beings) through the cause of the six perfections (pāramitā, generosity, morality, patience, diligence, concentration, and wisdom).' 'There are three more dharmas: first, giving (dāna, generosity); second, great giving; third, ultimate giving.' 'There are three more dharmas: first, protecting the Dharma; second, protecting the true Dharma; third, protecting the Mahāyāna (the Great Vehicle, the bodhisattva path).' 'There are three more dharmas: first, wandering in samsara (the cycle of birth and death); second, observing the faults of samsara; third,'

---

、知已遠離。

「復有三法：一者、至心聽法破除五蓋；二者、常樂寂靜；三者、如法而住。

「復有三法：一者、依義；二者、依法；三者、依智。

「復有三法：一者、求多聞已樂於寂靜；二者、樂寂靜已思惟善法；三者、善思惟已知法平等。

「復有三法：一者、親近智者；二者、咨問多聞；三者、護于善人。

「復有三法：一、無貪心為人說法；二、見聽法者慈心視之；三者、一心觀于菩提。

「復有三法：一者、視諸眾生其心平等；二者、觀心平等；三者、觀佛平等。

「復有三法：一者、過去已盡；二者、未來不合；三者、現在不住。

「復有三法：一者、觀苦無常；二者、諸法無我；三者、涅槃寂靜。

「復有三法：一者、聞已堅持；二者、三昧堅持；三者、智慧堅持。

「復有三法：一者、犯已不覆；二者、悔先所犯；三者、至心護戒。

「復有三法：一者、破壞疑心；二者、破壞悔心；三者、破障礙心。

「復有三法：一者、善欲；二者、離談世事；三者、樂於寂靜。

「復有三法：一者、忍甚深法；二者、說甚深義；三者、解種種義。

「復有三法：一者、具足聲忍；二者、具思惟忍；三者、具于順忍

【現代漢語翻譯】 現代漢語譯本 『知己遠離。』

『還有三種修行方法：第一，以至誠之心聽聞佛法，破除五蓋（貪慾、嗔恚、睡眠、掉悔、疑）；第二，常常喜愛寂靜；第三，如法修行。』

『還有三種修行方法：第一，依循佛法的義理；第二，依循佛法的教導；第三，依循智慧。』

『還有三種修行方法：第一，在廣泛學習佛法后，樂於寂靜；第二，在喜愛寂靜后，思考善法；第三，在善於思考後，明白一切法平等。』

『還有三種修行方法：第一，親近有智慧的人；第二，請教博學多聞的人；第三，守護善良的人。』

『還有三種修行方法：第一，以無貪的心為他人說法；第二，以慈悲的心看待聽法的人；第三，一心觀想菩提（覺悟）。』

『還有三種修行方法：第一，看待一切眾生，心懷平等；第二，觀察自己的心，保持平等；第三，觀想佛，保持平等。』

『還有三種修行方法：第一，過去已經結束；第二，未來尚未到來；第三，現在不停留。』

『還有三種修行方法：第一，觀察苦是無常的；第二，明白一切法無我；第三，證得涅槃（寂滅）的寂靜。』

『還有三種修行方法：第一，聽聞佛法后堅持不忘；第二，在禪定中堅持不忘；第三，在智慧中堅持不忘。』

『還有三種修行方法：第一，犯錯后不隱瞞；第二，懺悔之前的過錯；第三，至誠守護戒律。』

『還有三種修行方法：第一，破除疑惑之心；第二，破除後悔之心；第三，破除障礙之心。』

『還有三種修行方法：第一，具有善的願望；第二，遠離世俗的談論；第三，喜愛寂靜。』

『還有三種修行方法：第一，忍受甚深的佛法；第二，宣說甚深的義理；第三，理解種種不同的義理。』

『還有三種修行方法：第一，具足聲忍（對譭謗不生嗔恨）；第二，具足思惟忍（對佛法深入思考）；第三，具足順忍（安住于真理）。』

【English Translation】 English version 'Knowing is far away.'

'There are also three practices: first, to listen to the Dharma with a sincere heart, breaking through the five hindrances (greed, hatred, sleepiness, restlessness and remorse, and doubt); second, to always delight in tranquility; third, to live in accordance with the Dharma.'

'There are also three practices: first, to rely on the meaning of the Dharma; second, to rely on the teachings of the Dharma; third, to rely on wisdom.'

'There are also three practices: first, after extensively learning the Dharma, to delight in tranquility; second, after delighting in tranquility, to contemplate good dharmas; third, after contemplating well, to understand that all dharmas are equal.'

'There are also three practices: first, to be close to the wise; second, to consult the learned; third, to protect the virtuous.'

'There are also three practices: first, to teach the Dharma without greed; second, to look upon those who listen to the Dharma with a compassionate heart; third, to focus one's mind on Bodhi (enlightenment).'

'There are also three practices: first, to regard all beings with an equal mind; second, to observe one's own mind and maintain equality; third, to contemplate the Buddha and maintain equality.'

'There are also three practices: first, the past is finished; second, the future has not yet arrived; third, the present does not abide.'

'There are also three practices: first, to observe that suffering is impermanent; second, to understand that all dharmas are without self; third, to attain the tranquility of Nirvana (extinction).'

'There are also three practices: first, to uphold what has been heard; second, to uphold in Samadhi (meditative absorption); third, to uphold in wisdom.'

'There are also three practices: first, not to conceal one's faults; second, to repent for past mistakes; third, to sincerely protect the precepts.'

'There are also three practices: first, to break through the mind of doubt; second, to break through the mind of regret; third, to break through the mind of obstacles.'

'There are also three practices: first, to have good desires; second, to stay away from worldly talk; third, to delight in tranquility.'

'There are also three practices: first, to endure the profound Dharma; second, to expound the profound meaning; third, to understand various meanings.'

'There are also three practices: first, to possess the endurance of sound (not to be angry at slander); second, to possess the endurance of contemplation (to deeply contemplate the Dharma); third, to possess the endurance of compliance (to abide in truth).'

---

。

「復有三法：一者、智慧方便；二者、大慈；三者、精進堅牢。

「善男子！菩薩具足如是等法，能利益大乘。

「善男子！復有四法障礙大乘。何等為四？一者、聽不應聽；二者、不欲聽受菩薩法藏；三者、行諸魔業；四者、誹謗正法。

「復有四法：一者、貪慾；二者、瞋恚；三者、愚癡；四者、不樂求法。

「復有四法：一者、嫉他得利；二者、于財慳貪；三者、樂誑法師；四者、不樂親近見善知識。

「復有四法：一者、于善知識生惡友想；二者、于惡知識生善友想；三者、非法法想；四者、法非法想。

「復有四法：一者、不樂惠施；二者、施已生悔；三者、施已觀過；四者、不念菩提心。

「復有四法：一者、為欲而施；二者、為瞋而施；三者、為癡而施；四者、為怖畏而施。

「復有四法：一者、為名字施；二者、為本而施；三者、為善友施；四者、為勝故施。

「復有四法：一者、不至心施；二者、不自手施；三者、不現見施；四者、輕慢施。

「復有四法：一者、下物施；二、少物施；三者、不至心施；四者、輕慢施。

「復有四法：一者、毒施；二者、刀施；三者、不凈施；四者、無利益施。

「復有四

【現代漢語翻譯】 現代漢語譯本 「還有三種法：第一是智慧方便（運用智慧的巧妙方法）；第二是大慈（給予眾生快樂的慈愛）；第三是精進堅牢（堅定不移的努力）。 「善男子！菩薩具備這些法，能夠利益大乘（佛教的最高教義）。 「善男子！還有四種法會障礙大乘。是哪四種呢？第一是聽不該聽的（聽信邪說）；第二是不想聽受菩薩的法藏（菩薩所教導的佛法）；第三是行諸魔業（做各種魔的行為）；第四是誹謗正法（詆譭正確的佛法）。 「還有四種法：第一是貪慾（對慾望的執著）；第二是瞋恚（憤怒和憎恨）；第三是愚癡（缺乏智慧和理解）；第四是不喜歡求法（不喜歡學習佛法）。 「還有四種法：第一是嫉妒他人獲得利益；第二是對財富吝嗇；第三是喜歡欺騙法師；第四是不喜歡親近善知識（有智慧和德行的導師）。 「還有四種法：第一是對善知識產生惡友的想法；第二是對惡知識產生善友的想法；第三是把不是佛法的當成佛法；第四是把佛法當成不是佛法。 「還有四種法：第一是不喜歡佈施；第二是佈施后產生後悔；第三是佈施后觀察受施者的過錯；第四是不念菩提心（追求覺悟的心）。 「還有四種法：第一是爲了慾望而佈施；第二是爲了憤怒而佈施；第三是爲了愚癡而佈施；第四是爲了恐懼而佈施。 「還有四種法：第一是爲了名聲而佈施；第二是爲了回報而佈施；第三是爲了朋友而佈施；第四是爲了勝過他人而佈施。 「還有四種法：第一是不真心佈施；第二是不親自佈施；第三是不當面佈施；第四是輕慢地佈施。 「還有四種法：第一是施捨低劣的物品；第二是施捨少量的物品；第三是不真心佈施；第四是輕慢地佈施。 「還有四種法：第一是施捨有毒的物品；第二是施捨刀劍等兇器；第三是施捨不乾淨的物品；第四是施捨沒有利益的物品。 「還有四種

【English Translation】 English version 『Furthermore, there are three dharmas: first, skillful wisdom (the skillful methods of using wisdom); second, great compassion (loving-kindness that gives happiness to all beings); third, diligent steadfastness (unwavering effort).』 『Good man! A Bodhisattva who possesses these dharmas can benefit the Mahayana (the highest teachings of Buddhism).』 『Good man! Furthermore, there are four dharmas that obstruct the Mahayana. What are the four? First, listening to what should not be listened to (believing in heretical teachings); second, not wanting to listen to and receive the Bodhisattva's Dharma treasury (the teachings of the Buddha taught by Bodhisattvas); third, engaging in the works of demons (doing various demonic actions); fourth, slandering the true Dharma (defaming the correct Buddhist teachings).』 『Furthermore, there are four dharmas: first, greed (attachment to desires); second, anger (wrath and hatred); third, ignorance (lack of wisdom and understanding); fourth, not liking to seek the Dharma (not liking to learn the Buddhist teachings).』 『Furthermore, there are four dharmas: first, being jealous of others gaining benefits; second, being stingy with wealth; third, liking to deceive Dharma teachers; fourth, not liking to be close to good teachers (mentors with wisdom and virtue).』 『Furthermore, there are four dharmas: first, having the thought of evil friends towards good teachers; second, having the thought of good friends towards evil teachers; third, thinking what is not Dharma as Dharma; fourth, thinking Dharma as not Dharma.』 『Furthermore, there are four dharmas: first, not liking to give; second, regretting after giving; third, observing the faults of the recipient after giving; fourth, not thinking of the Bodhi mind (the mind that seeks enlightenment).』 『Furthermore, there are four dharmas: first, giving for the sake of desire; second, giving for the sake of anger; third, giving for the sake of ignorance; fourth, giving for the sake of fear.』 『Furthermore, there are four dharmas: first, giving for the sake of fame; second, giving for the sake of reward; third, giving for the sake of friends; fourth, giving for the sake of surpassing others.』 『Furthermore, there are four dharmas: first, not giving sincerely; second, not giving personally; third, not giving in person; fourth, giving with contempt.』 『Furthermore, there are four dharmas: first, giving inferior items; second, giving small amounts of items; third, not giving sincerely; fourth, giving with contempt.』 『Furthermore, there are four dharmas: first, giving poisonous items; second, giving weapons such as swords; third, giving unclean items; fourth, giving items that are not beneficial.』 『Furthermore, there are four』

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法：一者、見持戒者生瞋恚心；二者、見毀禁者生愛念心；三者、隨惡友語；四者、不念施戒。

「復有四法：一者、非法求利；二者、如法得財不與人共；三者、斷他供養；四者、心不知足。

「復有四法：一者、為貪利養故攝持威儀；二者、為利養故下聲而語；三者、其心諂曲；四者、邪命自活。

「復有四法：一者、于同學所生瞋恚心；二者、于同乘者生瞋恚心；三者、不知魔業；四者、樂說他過。

「復有四法：一者、憍慢不聽正法；二者、不能恭敬法師；三者、不能禮拜父母師長善友；四者、意隨惡業。

「復有四法：一者、覆他功德；二者、廣說他過；三者、增長憍慢；四者、瞋恚堅固。

「復有四法：一者、懈怠；二者、不樂聽聞善語；三者、不隨順語；四者、住于非法。

「復有四法：一者、不調；二者、不凈；三者、不藏；四者、不忍。

「復有四法：一者、不喜聞受無上善法；二者、樂在城邑聚落村屯；三者、毀破禁戒樂受供養；四者、不能調伏根門。

「復有四法：一者、不能攝取眾生；二者、不能調伏眾生；三者、不能護持正法；四者、樂說法師過罪。

「復有四法：一者、不修信心；二者、不能觀察眾生罪過；三者、不觀

【現代漢語翻譯】 現代漢語譯本 有四種法：第一，見到持戒的人就生起嗔恨心；第二，見到毀犯戒律的人就生起愛戀心；第三，聽從惡友的言語；第四，不思念佈施和持戒。 又有四種法：第一，用不正當的手段謀取利益；第二，用正當的方法得到的財富不與他人分享；第三，斷絕他人的供養；第四，內心不知滿足。 又有四種法：第一，爲了貪圖利益供養而裝出威儀；第二，爲了利益供養而降低聲音說話；第三，內心諂媚虛偽；第四，用不正當的手段謀生。 又有四種法：第一，對一起學習的人產生嗔恨心；第二，對一起修行的人產生嗔恨心；第三，不瞭解魔的作為；第四，喜歡說別人的過錯。 又有四種法：第一，驕傲自大而不聽聞正法；第二，不能恭敬法師；第三，不能禮拜父母、師長和善友；第四，心隨順惡業。 又有四種法：第一，掩蓋他人的功德；第二，廣泛宣說他人的過錯；第三，增長驕慢之心；第四，嗔恨心堅固。 又有四種法：第一，懈怠懶惰；第二，不喜歡聽聞善語；第三，不隨順善語；第四，安住于非法之中。 又有四種法：第一，不調柔；第二，不清凈；第三，不隱藏（過失）；第四，不能忍耐。 又有四種法：第一，不喜歡聽聞和接受無上的善法；第二，喜歡住在城市、村落等地方；第三，毀壞禁戒卻喜歡接受供養；第四，不能調伏自己的六根。 又有四種法：第一，不能攝受眾生；第二，不能調伏眾生；第三，不能護持正法；第四，喜歡說說法師的過錯。 又有四種法：第一，不修習信心；第二，不能觀察眾生的罪過；第三，不觀察自己

【English Translation】 English version There are four dharmas: first, to generate anger upon seeing those who uphold precepts; second, to generate affection upon seeing those who break precepts; third, to follow the words of evil friends; fourth, not to contemplate giving and keeping precepts. There are also four dharmas: first, to seek profit through unlawful means; second, not to share wealth obtained lawfully; third, to cut off others' offerings; fourth, to be insatiable in mind. There are also four dharmas: first, to maintain a facade of dignified conduct for the sake of gain and offerings; second, to lower one's voice for the sake of gain and offerings; third, to be deceitful and flattering in mind; fourth, to make a living through improper means. There are also four dharmas: first, to generate anger towards fellow students; second, to generate anger towards fellow practitioners; third, not to understand the works of Mara (demon); fourth, to enjoy speaking of others' faults. There are also four dharmas: first, to be arrogant and not listen to the true Dharma; second, to be unable to respect Dharma teachers; third, to be unable to bow to parents, teachers, and good friends; fourth, to follow evil deeds in mind. There are also four dharmas: first, to conceal others' merits; second, to widely proclaim others' faults; third, to increase arrogance; fourth, to have firm anger. There are also four dharmas: first, to be lazy; second, not to enjoy hearing good words; third, not to follow good words; fourth, to dwell in what is unlawful. There are also four dharmas: first, to be untamed; second, to be impure; third, not to conceal (faults); fourth, to be unable to endure. There are also four dharmas: first, not to rejoice in hearing and receiving the supreme good Dharma; second, to enjoy dwelling in cities, villages, and settlements; third, to break precepts yet enjoy receiving offerings; fourth, to be unable to subdue one's sense faculties. There are also four dharmas: first, to be unable to gather beings; second, to be unable to tame beings; third, to be unable to protect the true Dharma; fourth, to enjoy speaking of the faults of Dharma teachers. There are also four dharmas: first, not to cultivate faith; second, to be unable to observe the faults of beings; third, not to observe one's own

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惡知識過；四者、不觀疑心罪過。

「復有四法：一者、不觀內；二者、不觀外；三者、無慚；四者、無愧。

「復有四法：一、不知恩；二、不報恩；三者、背恩；四者、樂邪見。

「復有四法：一者、誹謗聖人；二者、將護世人；三者、不信福田；四者、呵毀法施。

「復有四法：一者、不凈身業；二者、不護口業；三者、不捨意業；四者、厭悔大乘。

「復有四法：一者、為破和合而作兩舌；二者、于師和上出瞋恚語；三者、為壞利益作無義語；四者、欺誑人天而生妄語。

「復有四法：一者、不護戒因；二者、亂禪定因；三者、不信後世；四者、樂著世事。

「復有四法：一者、粗穬；二者、憍慢；三者、樂說世間；四者、常樂睡眠。

「復有四法：一者、假菩薩名而受供養；二者、不能瞻視病苦之人；三者、不種善子；四者、不向菩提。

「復有四法：一者、自輕；二者、輕法；三者、輕福；四者、數念聲聞辟支佛乘。

「復有四法：一者、貪身；二者、貪心；三者、貪命；四者、貪戒。

「復有四法：一者、貪房舍；二者、貪檀越；三者、貪邪見；四者、貪破戒。

「復有四法：一者、多作；二者、多語；三者、多受；四者

【現代漢語翻譯】 現代漢語譯本 還有四種過失：一是親近惡知識（指引人走向錯誤道路的人）；二是輕視善知識（指引人走向正確道路的人）；三是不觀察自己內心的過失；四是不觀察疑心的罪過。 還有四種行為：一是向內不觀察（不反省自身）；二是不向外觀察（不瞭解外在世界）；三是無慚（不感到羞恥）；四是無愧（不感到內疚）。 還有四種行為：一是不知恩（不知道別人對自己的恩惠）；二是不報恩（不回報別人的恩惠）；三是背恩（辜負別人的恩惠）；四是樂於邪見（喜歡錯誤的見解）。 還有四種行為：一是誹謗聖人（詆譭有德行的人）；二是袒護世人（偏袒世俗之人）；三是不相信福田（不相信行善能帶來福報）；四是呵毀法施（詆譭傳播佛法的行為）。 還有四種行為：一是身業不清凈（身體的行為不端正）；二是不守護口業（不注意言語）；三是不捨棄意業（不控制內心的想法）；四是厭惡悔改大乘（厭惡大乘佛教的教義）。 還有四種行為：一是為破壞和合而挑撥離間；二是對於師長和尚說出嗔恨的話；三是為破壞利益而說無意義的話；四是欺騙人天而說謊話。 還有四種行為：一是不守護戒律的根本；二是擾亂禪定的因緣；三是不相信有來世；四是喜歡執著於世俗的事情。 還有四種行為：一是粗魯；二是驕傲自滿；三是喜歡談論世俗的事情；四是經常喜歡睡覺。 還有四種行為：一是假借菩薩的名義接受供養；二是不能照顧生病受苦的人；三是不種下善的種子；四是不向往菩提（覺悟）。 還有四種行為：一是輕視自己；二是輕視佛法；三是輕視福報；四是經常思念聲聞乘和辟支佛乘（小乘佛教的修行方式）。 還有四種貪慾：一是貪戀身體；二是貪戀內心；三是貪戀生命；四是貪戀戒律。 還有四種貪慾：一是貪戀房舍；二是貪戀施主；三是貪戀邪見；四是貪戀破戒。 還有四種行為：一是多做（事情）；二是多說（話）；三是多接受（供養）；四是

【English Translation】 English version There are also four faults: first, associating with evil teachers (those who lead people down the wrong path); second, belittling good teachers (those who lead people down the right path); third, not observing one's own inner faults; and fourth, not observing the faults of doubt. There are also four actions: first, not observing inwardly (not reflecting on oneself); second, not observing outwardly (not understanding the external world); third, being shameless (not feeling ashamed); and fourth, being without remorse (not feeling guilty). There are also four actions: first, not knowing gratitude (not knowing the kindness others have shown); second, not repaying gratitude (not returning the kindness of others); third, betraying gratitude (disappointing the kindness of others); and fourth, delighting in wrong views (liking incorrect opinions). There are also four actions: first, slandering the saints (defaming virtuous people); second, protecting worldly people (favoring secular people); third, not believing in the field of merit (not believing that doing good brings blessings); and fourth, criticizing the giving of Dharma (criticizing the act of spreading Buddhist teachings). There are also four actions: first, impure bodily actions (improper physical behavior); second, not guarding one's speech (not being careful with words); third, not abandoning mental actions (not controlling inner thoughts); and fourth, disliking repentance of the Mahayana (disliking the teachings of Mahayana Buddhism). There are also four actions: first, creating discord by speaking divisively; second, speaking angrily to teachers and monks; third, speaking meaningless words that destroy benefits; and fourth, deceiving humans and gods by telling lies. There are also four actions: first, not guarding the basis of precepts; second, disturbing the causes of meditation; third, not believing in the afterlife; and fourth, delighting in attachment to worldly matters. There are also four actions: first, being coarse; second, being arrogant; third, delighting in talking about worldly matters; and fourth, often liking to sleep. There are also four actions: first, accepting offerings under the guise of a Bodhisattva; second, not being able to care for the sick and suffering; third, not planting seeds of goodness; and fourth, not aspiring to Bodhi (enlightenment). There are also four actions: first, belittling oneself; second, belittling the Dharma; third, belittling merit; and fourth, frequently thinking about the Sravaka and Pratyekabuddha vehicles (the practices of Hinayana Buddhism). There are also four attachments: first, attachment to the body; second, attachment to the mind; third, attachment to life; and fourth, attachment to precepts. There are also four attachments: first, attachment to dwellings; second, attachment to donors; third, attachment to wrong views; and fourth, attachment to breaking precepts. There are also four actions: first, doing too much; second, speaking too much; third, receiving too much; and fourth,

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、多視。

「復有四法：一者、我見；二者、邪見；三者、斷見；四者、常見。

「復有四法：一者、不作；二者、作已轉；三者、心悔；四者、不樂。

「復有四法：一者、不向道地；二者、不修禪定；三者、退失智慧；四者、不樂方便。

「復有四法：一者、障礙於法；二者、障礙善業；三者、煩惱障礙；四者、魔業障礙。

「善男子！如是等法名障大乘。」說是法時，四萬四千人天發阿耨多羅三藐三菩提心，二萬八千菩薩得無生法忍。三千大千世界大地六種震動，虛空之中無量天人，異口同音作如是言：「善哉，善哉！世尊！今日如來大師子吼，憐愍眾生開大乘門。世尊！若有眾生於是法中得少分者，即得斷除三惡道苦，漸漸當得無量法寶。譬如有人于村邑外見大寶聚，見已憐愍即還入村告語眾人：『誰欲斷貧當與我俱。』是人說時，或有信者，或不信者。其中信者即與相隨俱至寶所，隨意採取即破貧苦，而是寶聚亦無增減，亦不念言：『聽是人取不聽彼人，破是人貧不破彼人，聽是持去不聽彼持。』如來、世尊亦復如是，于無量世勤求如是無上法寶，求已得見生大憐愍，以大梵音語諸眾生：『若有欲壞生死貧窮，當至心聽。』有諸眾生薄福不信，則不能壞生死貧窮。其中信者

隨任智力，取聲聞乘、辟支佛乘、菩薩大乘，是大寶聚亦無增減。若有至此寶聚之中，乃至不能取一寶者，是人常住三惡道中。若有能取一字一句，乃至一念受持之者，是人能壞生死貧窮。何況取是大乘經典一品二品，及其具足聽受讀誦為人解說？」

爾時，世尊贊諸天人：「善哉，善哉！諸天子！若有受持如是經典，是人則具一切善法，頂戴如來無上佛智，是大智聚，能大利益無量眾生。」

爾時，世尊以偈頌曰：

「諸乘之中大乘最，　　猶如虛空無邊際， 　遠離一切生死有，　　趣菩提樹無障礙。 　若能清凈其心意，　　所有惠施於一切， 　至心受持清凈戒，　　趣菩提樹無障礙。 　于諸眾生心平等，　　常觀煩惱諸罪過， 　能勝一切下劣乘，　　調伏眾生於大乘。 　若有至心受讀經，　　具足寂靜戒忍辱， 　具足智慧壞魔眾，　　憐愍眾生趣道樹， 　莊嚴慈悲乘四禪，　　智慧利刀摧魔眾， 　道樹下觀十二緣，　　起已愍眾說大乘。 　十方眾生乘大乘，　　乘無增減如虛空， 　大乘神通叵思議，　　是故如來修集之。 　安住念處嚴正勤，　　如意為足根勢力， 　游八正路采覺寶，　　是故如來趣道樹。 　其心寂靜離煩惱，　　壞破諸闇獲智光， 　是故梵天及帝

【現代漢語翻譯】 現代漢語譯本 根據個人的智慧能力，選擇聲聞乘（Sravakayana，通過聽聞佛法而修行解脫的乘），辟支佛乘（Pratyekabuddhayana，通過自身覺悟而解脫的乘），或者菩薩大乘（Mahayana，以利益一切眾生為目標的乘），這就像一個巨大的寶藏，不會因此而增多或減少。如果有人來到這個寶藏之中，甚至連一件寶物都不能取走，這個人將永遠停留在三惡道（地獄、餓鬼、畜生）中。如果有人能夠取走哪怕一個字一句，甚至只是一念受持，這個人就能破除生死輪迴的貧困。更何況是取走大乘經典的一品兩品，以及完整地聽聞、受持、讀誦併爲他人解說呢？ 那時，世尊讚歎諸天人說：『善哉，善哉！諸天子！如果有人受持這樣的經典，這個人就具備了一切善法，頂戴如來無上的佛智，這是一個大智慧的寶藏，能夠極大地利益無量眾生。』 那時，世尊以偈頌說道： 『在各種乘法之中，大乘最為殊勝，猶如虛空般無邊無際，遠離一切生死的束縛，趨向菩提樹（Bodhi tree，佛陀悟道的樹）而無障礙。 如果能夠清凈自己的心意，將所有佈施給予一切眾生，至誠受持清凈的戒律，趨向菩提樹而無障礙。 對於一切眾生心懷平等，常常觀察煩惱的各種罪過，能夠勝過一切低劣的乘法，調伏眾生進入大乘。 如果有人至誠受持讀誦經典，具足寂靜的戒律和忍辱，具足智慧摧毀魔眾，憐憫眾生趨向菩提樹。 以慈悲莊嚴的四禪（Dhyana，禪定），用智慧的利劍摧毀魔眾，在菩提樹下觀察十二因緣（Pratītyasamutpāda，佛教關於因果關係的理論），覺悟后憐憫眾生宣說大乘。 十方眾生乘坐大乘，大乘的功德如虛空般無增無減，大乘的神通不可思議，所以如來修集大乘。 安住於四念處（Smṛtyupasthāna，佛教的四種禪修方法），嚴守正勤（Samyakpradhāna，四正勤），以如意足（Ṛddhipāda，四神足）為根基，以五根五力（Indriya and Bala，佛教的修行要素）為力量，行走在八正道（Arya Ashtanga Marga，佛教的八種修行方法）上，採摘覺悟的珍寶，所以如來趨向菩提樹。 內心寂靜遠離煩惱，摧毀一切黑暗獲得智慧的光明，所以梵天（Brahma，印度教的創造神）和帝釋（Indra，印度教的雷神）』

【English Translation】 English version According to one's intellectual capacity, choosing the Sravakayana (the vehicle of those who attain liberation through hearing the Dharma), the Pratyekabuddhayana (the vehicle of those who attain liberation through their own enlightenment), or the Mahayana (the Great Vehicle of Bodhisattvas who aim to benefit all beings), is like a great treasure that neither increases nor decreases. If someone comes to this treasure and cannot even take a single jewel, that person will remain in the three evil realms (hell, hungry ghosts, and animals). If someone can take even a single word or phrase, or even just one thought of upholding it, that person can destroy the poverty of birth and death. How much more so if one takes a chapter or two of the Mahayana scriptures, and fully hears, upholds, recites, and explains them to others? At that time, the World Honored One praised the gods and humans, saying: 'Excellent, excellent! Sons of the gods! If someone upholds such scriptures, that person will possess all good dharmas, bear the unsurpassed wisdom of the Tathagata on their head, and be a great treasure of wisdom, capable of greatly benefiting countless beings.' At that time, the World Honored One spoke in verse: 'Among all vehicles, the Mahayana is the most supreme, like the boundless expanse of space, far removed from all the attachments of birth and death, and proceeding towards the Bodhi tree (the tree under which the Buddha attained enlightenment) without obstruction. If one can purify one's mind, give all offerings to all beings, sincerely uphold the pure precepts, and proceed towards the Bodhi tree without obstruction. Regarding all beings with equanimity, constantly observing the various faults of afflictions, one can overcome all inferior vehicles, and guide beings into the Mahayana. If someone sincerely upholds and recites the scriptures, possesses the precepts of tranquility and patience, possesses the wisdom to destroy the hordes of Mara, and has compassion for beings, they will proceed towards the Bodhi tree. Adorning the four Dhyanas (meditative states) with compassion, using the sharp sword of wisdom to destroy the hordes of Mara, under the Bodhi tree, observing the twelve links of dependent origination (Pratītyasamutpāda, the Buddhist theory of causality), after awakening, with compassion, one proclaims the Mahayana. Beings in the ten directions ride the Mahayana, the merits of the Mahayana are like space, neither increasing nor decreasing, the supernatural powers of the Mahayana are inconceivable, therefore the Tathagata cultivates the Mahayana. Dwelling in the four foundations of mindfulness (Smṛtyupasthāna, the four Buddhist meditation practices), diligently practicing right effort (Samyakpradhāna, the four right exertions), with the four bases of power (Ṛddhipāda, the four bases of supernatural power) as the foundation, with the five faculties and five powers (Indriya and Bala, Buddhist elements of practice) as strength, walking on the Noble Eightfold Path (Arya Ashtanga Marga, the eight Buddhist practices), gathering the jewels of enlightenment, therefore the Tathagata proceeds towards the Bodhi tree. The mind is tranquil and free from afflictions, destroying all darkness and obtaining the light of wisdom, therefore Brahma (the Hindu creator god) and Indra (the Hindu god of thunder)'

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釋，　　敬禮如來乘大乘。 　具足六度六神通，　　具善方便修三脫， 　能壞諸魔及邪見，　　是故如來乘大乘。 　若有具足諸善根，　　及以成就不善根， 　有信則得破煩惱，　　是故大乘難思議。 　所有一切世間法，　　及以無上出世法， 　若有學法無學法，　　一切攝在大乘中。 　若有眾生行惡道，　　親近邪見惡知識， 　憐愍是輩修方便，　　為調伏故說大乘。 　下劣不樂於大乘，　　心迮不能壞人結， 　常求自樂舍餘人，　　聞說大乘生恐怖。 　若有智者具力勢，　　憐愍眾生作利益， 　聞說大乘心歡喜，　　壞眾苦惱心不悔。 　若欲了知眾生行，　　一切眾生諸界根， 　菩薩一念能通達，　　是故大乘難思議。 　得身寂靜相莊嚴，　　得口寂靜眾樂聞， 　得心寂靜具神通，　　如是皆因趣大乘。 　若有人能行大乘，　　是則不斷三寶種， 　能為眾生作利益，　　破壞貧窮諸苦惱。 　能到十方諸世界，　　現見無量佛世尊， 　如是趣向大乘者，　　是人即得無量福。 　一切世間無能勝，　　趣向無上大乘者， 　具足大力壞魔眾，　　是故大乘難思議。 　得色得力大自在，　　梵釋轉輪聖王身， 　若有乘此大乘者，　　是人受於三界樂。 　施已終不生悔

【現代漢語翻譯】 現代漢語譯本 敬禮如來，乘著大乘（Mahayana，佛教的一種流派）。 具足六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）和六神通（abhijna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），具備善巧方便修行三解脫（vimoksha，空解脫、無相解脫、無愿解脫）， 能夠摧毀各種魔障和邪見，因此如來乘著大乘。 如果有人具足各種善根，以及成就了不善根， 有信心就能破除煩惱，因此大乘是難以思議的。 所有一切世間法，以及無上的出世間法， 如果有學法和無學法，一切都包含在大乘之中。 如果有眾生行走在惡道，親近邪見和惡知識， 憐憫這些人而修習方便法門，爲了調伏他們而宣說大乘。 下劣的人不樂於大乘，心胸狹窄不能破除人生的束縛， 常常只求自己快樂而捨棄他人，聽到宣說大乘就產生恐懼。 如果有智慧的人具備力量和威勢，憐憫眾生而為他們帶來利益， 聽到宣說大乘就心生歡喜，破除各種苦惱而內心不後悔。 如果想要了解眾生的行為，一切眾生的各種界（dhatu，構成要素）和根（indriya，感官能力）， 菩薩一念之間就能通達，因此大乘是難以思議的。 獲得身體的寂靜和莊嚴，獲得口語的寂靜而使人樂於聽聞， 獲得內心的寂靜而具備神通，這些都是因為趣向大乘。 如果有人能夠修行大乘，就能不斷絕三寶（Buddha，佛；Dharma，法；Sangha，僧）的種子， 能夠為眾生帶來利益，破除貧窮和各種苦惱。 能夠到達十方諸世界，親眼見到無量佛世尊， 像這樣趣向大乘的人，就能獲得無量的福報。 一切世間沒有能夠勝過，趣向無上大乘的人， 具足強大的力量摧毀魔眾，因此大乘是難以思議的。 獲得美好的色身、力量和大的自在，如同梵天（Brahma）、帝釋天（Indra）和轉輪聖王（Chakravartin）的身體， 如果有人乘著這大乘，這個人就能享受三界（欲界、色界、無色界）的快樂。 施捨之後永遠不會產生後悔。

【English Translation】 English version I pay homage to the Tathagata (Buddha), who rides the Mahayana (Great Vehicle). Endowed with the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom) and the six abhijna (supernormal powers: divine eye, divine ear, mind-reading, recollection of past lives, magical powers, and extinction of outflows), possessing skillful means to cultivate the three vimoksha (liberations: emptiness, signlessness, and wishlessness), Able to destroy all demons and wrong views, therefore the Tathagata rides the Mahayana. If one possesses all good roots, as well as having accomplished unwholesome roots, With faith, one can break through afflictions, therefore the Mahayana is inconceivable. All worldly dharmas (phenomena), as well as the unsurpassed transcendental dharmas, Whether there are dharmas to be learned or not to be learned, all are included within the Mahayana. If there are sentient beings walking on evil paths, associating with wrong views and evil teachers, Having compassion for these beings, one cultivates skillful means, and for the sake of taming them, one speaks of the Mahayana. Inferior beings do not delight in the Mahayana, their minds are narrow and cannot break the bonds of human existence, They constantly seek their own pleasure and abandon others, and upon hearing the Mahayana, they become terrified. If there are wise beings with power and influence, who have compassion for sentient beings and bring them benefit, Upon hearing the Mahayana, they rejoice in their hearts, destroy all suffering and do not regret it. If one wishes to understand the conduct of sentient beings, all the dhatus (elements) and indriyas (faculties) of all sentient beings, A Bodhisattva can comprehend it in a single thought, therefore the Mahayana is inconceivable. One obtains the tranquility and adornment of the body, obtains the tranquility of speech that makes others happy to listen, One obtains the tranquility of mind and possesses supernormal powers, all of these are because of turning towards the Mahayana. If one can practice the Mahayana, then one will not cut off the seeds of the Three Jewels (Buddha, Dharma, Sangha), One can bring benefit to sentient beings, destroy poverty and all suffering. One can reach all the worlds in the ten directions, and personally see the countless Buddhas, Those who turn towards the Mahayana in this way will obtain immeasurable blessings. In all the world, there is no one who can surpass those who turn towards the unsurpassed Mahayana, They possess great power to destroy the hordes of demons, therefore the Mahayana is inconceivable. One obtains a beautiful form, power, and great freedom, like the bodies of Brahma, Indra, and a Chakravartin (universal monarch), If one rides this Mahayana, that person will enjoy the pleasures of the three realms (desire realm, form realm, formless realm). Having given, one will never have regrets.

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心，　　所重之物不吝著， 　捨身自施修慈悲，　　是故大乘難思議。 　持戒精進樂梵行，　　能以神力障日月， 　不貪著身善果報，　　修如是乘調眾生。 　說法有受不受者，　　於是不生瞋愛心， 　身心勤修大精進，　　為得難得之大乘。 　能得無上大法王，　　亦得難忍之忍辱， 　無量劫中受苦惱，　　為得大乘勝一切。 　勤作利益多眾生，　　身口意業悉柔軟， 　修集慈悲及神通，　　為住大乘大利益。 　了知法界生住滅，　　無我無諍調諸根， 　若能安住于大乘，　　即受安樂如先佛。 　具足念心及精進，　　四如意足大神力， 　依止正法及真義，　　皆由樂住于大乘。 　具足無上無所畏，　　能師子吼無上尊， 　微妙相好自莊嚴，　　皆由樂住于大乘。 　具足三種之神通，　　調伏教化于眾生， 　其心寂靜無憍慢，　　若行大乘具忍辱。 　具足梵音聲微妙，　　一切眾生甚樂聞， 　若樂修集大乘者，　　是人善解眾生語。 　所作諸業為凈土，　　不久當得無邊身， 　若有至心聽是法，　　當受無邊無上樂。 　能游虛空達邊際，　　能知大海水幾渧， 　不能演說大乘德，　　是故是乘難思議。」

爾時，世尊復告海慧菩薩：「善男子！若欲受持如是

【現代漢語翻譯】 現代漢語譯本 心中珍視之物，不吝惜地施捨， 捨棄自身佈施，修習慈悲，因此大乘（Mahayana，佛教教義，旨在普度眾生）是難以思議的。 持守戒律，精進修行，樂於清凈的梵行（brahmacarya，指清凈的修行生活）， 能以神通之力遮蔽日月，不貪戀自身，只求善果報，修習這樣的乘法來調伏眾生。 說法時，有人接受，有人不接受，對此不生嗔恨或愛戀之心， 身心勤勉修習大精進，爲了獲得難以獲得的大乘。 能證得無上大法王（Dharmaraja，指佛陀），也能獲得難以忍受的忍辱， 在無量劫中承受苦惱，爲了獲得勝過一切的大乘。 勤奮地利益眾多眾生，身口意三業都柔和， 修習慈悲和神通，爲了安住于大乘，獲得大利益。 了知法界（Dharmadhatu，指宇宙萬法）的生住滅，無我無爭，調伏諸根（indriya，指眼、耳、鼻、舌、身、意六種感覺器官）， 若能安住于大乘，就能像過去的佛陀一樣享受安樂。 具足念心和精進，四如意足（catvāri ṛddhipādāḥ，指欲、勤、心、觀四種禪定）的大神通力， 依止正法和真義，都是因為樂於安住于大乘。 具足無上無所畏懼，能發出獅子吼（simhanada，指佛陀說法時的威嚴）的無上尊者， 以微妙的相好（lakṣaṇa，指佛陀的莊嚴相貌）自我莊嚴，都是因為樂於安住于大乘。 具足三種神通（abhijñā，指天眼通、天耳通、他心通等），調伏教化眾生， 內心寂靜，沒有驕慢，若行大乘，則具足忍辱。 具足梵音（brahmasvara，指佛陀清凈微妙的聲音）的微妙，一切眾生都非常樂意聽聞， 若樂於修習大乘，這個人就能善解眾生的語言。 所作的一切業都是爲了凈土（buddhakṣetra，指佛陀的清凈國土），不久將獲得無邊的身軀， 若有人至誠聽聞此法，將獲得無邊無上的快樂。 能遊歷虛空，到達邊際，能知道大海里有多少水滴， 卻不能演說大乘的功德，所以這個乘法是難以思議的。 那時，世尊又告訴海慧菩薩（Sagaramati Bodhisattva）說：『善男子！如果想要受持這樣的』

【English Translation】 English version The heart does not begrudge what it values, Giving up oneself to practice compassion, therefore the Mahayana (the Great Vehicle, a major branch of Buddhism) is inconceivable. Upholding precepts, practicing diligently, delighting in pure conduct (brahmacarya, a pure spiritual life), Able to use supernatural powers to obscure the sun and moon, not greedy for the body, only seeking good karmic results, cultivating this vehicle to tame sentient beings. When teaching, some accept and some do not, not giving rise to anger or attachment, Diligently cultivating great effort in body and mind, in order to obtain the difficult-to-obtain Mahayana. Able to attain the supreme Dharma King (Dharmaraja, referring to the Buddha), also attaining the difficult-to-endure patience, Enduring suffering in countless kalpas (aeons), in order to obtain the Mahayana that surpasses all. Diligently benefiting many sentient beings, with body, speech, and mind all gentle, Cultivating compassion and supernatural powers, in order to abide in the Mahayana and obtain great benefits. Understanding the arising, abiding, and ceasing of the Dharmadhatu (the realm of all phenomena), without self or conflict, taming the senses (indriya, the six sense organs: eyes, ears, nose, tongue, body, and mind), If one can abide in the Mahayana, one will receive happiness like the Buddhas of the past. Possessing mindfulness and diligence, the great supernatural powers of the four bases of psychic power (catvāri ṛddhipādāḥ, the four foundations of spiritual power: desire, effort, mind, and contemplation), Relying on the true Dharma and its true meaning, all because of delighting in abiding in the Mahayana. Possessing supreme fearlessness, able to roar the lion's roar (simhanada, the Buddha's authoritative teaching) as the supreme one, Adorning oneself with subtle marks and characteristics (lakṣaṇa, the auspicious marks of a Buddha), all because of delighting in abiding in the Mahayana. Possessing the three kinds of supernatural powers (abhijñā, such as the divine eye, divine ear, and knowing others' minds), taming and teaching sentient beings, With a peaceful mind, without arrogance, if practicing the Mahayana, one possesses patience. Possessing the subtle Brahma voice (brahmasvara, the pure and subtle voice of the Buddha), which all sentient beings are very happy to hear, If one delights in cultivating the Mahayana, that person will be skilled in understanding the languages of sentient beings. All actions are done for the pure land (buddhakṣetra, the pure land of a Buddha), and soon one will obtain a boundless body, If anyone sincerely listens to this Dharma, they will receive boundless and supreme happiness. Able to travel through the void, reaching the boundaries, able to know how many drops of water are in the ocean, Yet unable to expound the virtues of the Mahayana, therefore this vehicle is inconceivable. At that time, the World Honored One again said to Sagaramati Bodhisattva: 'Good man! If you wish to uphold such a'

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等經，欲自寂靜其深心者，應當受持門句、法句、金剛句。至心觀察門句者，一切法中而作門戶：所謂阿字一切法門，阿者言無，一切諸法皆悉無常。波亦一切法門，波者即第一義。那亦一切法門，那者諸法無礙。陀亦一切法門，陀者效能調伏一切法性。沙亦一切法門，沙者遠離一切諸法。多亦一切法門，多者一切法如。迦亦一切法門，迦者一切諸法無作無受。娑亦一切法門，娑者一切諸法無有分別。伽亦一切法門，伽者如來正法甚深無底。阇亦一切法門，阇者遠離生相。曇亦一切法門，曇者於法界中不生分別。奢亦一切法門，奢者具奢摩他得八正道。佉亦一切法門，佉者一切諸法猶如虛空。叉亦一切法門，叉者一切法盡。若亦一切法門，若者諸法無礙。咃亦一切法門，咃者一切法是處非處。蠱亦一切法門，蠱者觀五陰已得大利益。荼亦一切法門，荼者一切諸法無有畢竟。迦亦一切法門，迦者身寂靜故得大利益。至亦一切法門，至者心寂靜故離一切惡。優亦一切法門，優者受持擁護清凈禁戒。蛇亦一切法門，蛇者善思惟。替亦一切法門，替者住一切法。修亦一切法門，修者一切諸法性是解脫。毗亦一切法門，毗者一切諸法悉是毗尼，毗尼者調伏己身。時亦一切法門，時者一切諸法性不染污。阿亦一切法門，阿者一切諸

【現代漢語翻譯】 現代漢語譯本：如果有人想要使自己深邃的心靈達到寂靜，應當受持門句、法句、金剛句。至誠觀察門句的人，會發現一切法都由此而入：所謂的『阿』字是一切法的門戶，『阿』的意思是『無』，說明一切諸法都是無常的。『波』字也是一切法的門戶，『波』的意思是第一義諦（paramārtha，最高的真理）。『那』字也是一切法的門戶，『那』的意思是諸法之間沒有障礙。『陀』字也是一切法的門戶，『陀』的意思是效能調伏一切法性。『沙』字也是一切法的門戶，『沙』的意思是遠離一切諸法。『多』字也是一切法的門戶，『多』的意思是一切法如實如此。『迦』字也是一切法的門戶，『迦』的意思是一切諸法無作無受。『娑』字也是一切法的門戶，『娑』的意思是一切諸法沒有分別。『伽』字也是一切法的門戶，『伽』的意思是如來正法甚深無底。『阇』字也是一切法的門戶，『阇』的意思是遠離生相。『曇』字也是一切法的門戶，『曇』的意思是在法界中不生分別。『奢』字也是一切法的門戶，『奢』的意思是具足奢摩他（śamatha，止）而得八正道。『佉』字也是一切法的門戶，『佉』的意思是一切諸法猶如虛空。『叉』字也是一切法的門戶，『叉』的意思是一切法盡。『若』字也是一切法的門戶，『若』的意思是諸法無礙。『咃』字也是一切法的門戶，『咃』的意思是一切法是處非處。『蠱』字也是一切法的門戶，『蠱』的意思是觀察五陰（skandha，構成個體的五種要素）后得到大利益。『荼』字也是一切法的門戶，『荼』的意思是一切諸法沒有畢竟。『迦』字也是一切法的門戶，『迦』的意思是身體寂靜所以得到大利益。『至』字也是一切法的門戶，『至』的意思是心寂靜所以遠離一切惡。『優』字也是一切法的門戶，『優』的意思是受持擁護清凈禁戒。『蛇』字也是一切法的門戶，『蛇』的意思是善於思惟。『替』字也是一切法的門戶，『替』的意思是安住於一切法。『修』字也是一切法的門戶，『修』的意思是一切諸法的本性是解脫。『毗』字也是一切法的門戶，『毗』的意思是一切諸法都是毗尼（vinaya，戒律），毗尼的意思是調伏自身。『時』字也是一切法的門戶，『時』的意思是一切諸法的本性不被染污。『阿』字也是一切法的門戶，『阿』的意思是一切諸法……

【English Translation】 English version: Those who wish to quiet their deep minds should uphold the 'door phrases,' 'dharma phrases,' and 'vajra phrases.' Those who sincerely contemplate the 'door phrases' will find that all dharmas enter through them: The syllable 'A' is the door to all dharmas; 'A' means 'no,' indicating that all dharmas are impermanent. The syllable 'Pa' is also the door to all dharmas; 'Pa' means the ultimate truth (paramārtha). The syllable 'Na' is also the door to all dharmas; 'Na' means that there is no obstruction among dharmas. The syllable 'Dha' is also the door to all dharmas; 'Dha' means the ability to subdue all dharma natures. The syllable 'Sa' is also the door to all dharmas; 'Sa' means to be apart from all dharmas. The syllable 'Ta' is also the door to all dharmas; 'Ta' means that all dharmas are as they are. The syllable 'Ka' is also the door to all dharmas; 'Ka' means that all dharmas are without action or reception. The syllable 'Sa' is also the door to all dharmas; 'Sa' means that all dharmas are without discrimination. The syllable 'Ga' is also the door to all dharmas; 'Ga' means that the Tathagata's true dharma is profound and bottomless. The syllable 'Ja' is also the door to all dharmas; 'Ja' means to be apart from the mark of birth. The syllable 'Dhaṃ' is also the door to all dharmas; 'Dhaṃ' means not to generate discrimination within the dharma realm. The syllable 'Śa' is also the door to all dharmas; 'Śa' means to possess śamatha (calm abiding) and attain the Eightfold Path. The syllable 'Kha' is also the door to all dharmas; 'Kha' means that all dharmas are like empty space. The syllable 'Kṣa' is also the door to all dharmas; 'Kṣa' means the exhaustion of all dharmas. The syllable 'Ya' is also the door to all dharmas; 'Ya' means that dharmas are unobstructed. The syllable 'Ṭha' is also the door to all dharmas; 'Ṭha' means that all dharmas are both appropriate and inappropriate. The syllable 'Gu' is also the door to all dharmas; 'Gu' means to gain great benefit after observing the five skandhas (aggregates). The syllable 'Ṭa' is also the door to all dharmas; 'Ṭa' means that all dharmas are not ultimately real. The syllable 'Ka' is also the door to all dharmas; 'Ka' means that great benefit is obtained because the body is quiet. The syllable 'Ti' is also the door to all dharmas; 'Ti' means that the mind is quiet, thus being apart from all evils. The syllable 'U' is also the door to all dharmas; 'U' means to uphold and protect pure precepts. The syllable 'Ṣa' is also the door to all dharmas; 'Ṣa' means to contemplate well. The syllable 'Te' is also the door to all dharmas; 'Te' means to abide in all dharmas. The syllable 'Śu' is also the door to all dharmas; 'Śu' means that the nature of all dharmas is liberation. The syllable 'Vi' is also the door to all dharmas; 'Vi' means that all dharmas are vinaya (discipline), and vinaya means to subdue oneself. The syllable 'Śi' is also the door to all dharmas; 'Śi' means that the nature of all dharmas is not defiled. The syllable 'A' is also the door to all dharmas; 'A' means all dharmas...

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法性是光明。娑亦一切法門，娑者修八正道。婆亦一切法門，婆者一切諸法非內非外。善男子！是名門句，能凈念心，能凈其心，知眾生根。

「法句者，一切諸法解脫印，一切諸法無二印，一切諸法無常斷印，一切諸法無增減印，一切法等如虛空印，一切諸法五眼道印，一切法如虛空印，一切諸法無有分別如虛空印，一切諸法入法界印，一切法如印，一切諸法無去來現在如印，一切諸法本性凈印，一切法空印，一切法無相印，一切法無愿印，一切法無處無非處印，一切法苦印，一切法無我印，一切法寂靜印，一切法性無過咎印，一切諸法第一義攝取印，一切諸法如法性住印，一切諸法畢竟解脫印，一切諸法無時印，一切諸法過三世印，一切諸法味同一印，一切諸法性無礙印，一切諸法性無生印，一切諸法性無諍印，一切諸法性無覺觀印，一切諸法非色不可見印，一切諸法無屋宅印，一切諸法無對治印，一切諸法無業果印，一切諸法無作無受印，一切諸法無出滅印。善男子！是名法句。如是法句，即是過去未來現在諸佛菩提。如是法印句，攝取八萬四千法聚。善男子！若能如是觀法聚者，即能獲得無生法忍。善男子！若有未種善根之人，聞是法已即得種之，壞於魔業。善男子！若如是觀，即能獲得無盡器陀羅尼

【現代漢語翻譯】 現代漢語譯本 法性是光明。（法性：指諸法實相，宇宙萬物的本性）'娑'也是一切法門，'娑'指的是修習八正道。（八正道：佛教的修行方法，包括正見、正思惟、正語、正業、正命、正精進、正念、正定）'婆'也是一切法門，'婆'指的是一切諸法非內非外。善男子！這叫做門句，能夠清凈念頭，能夠清凈其心，瞭解眾生的根性。 『法句』指的是，一切諸法解脫的印記，一切諸法無二的印記，一切諸法無常斷的印記，一切諸法無增減的印記，一切法等同虛空的印記，一切諸法五眼道的印記，一切法如虛空的印記，一切諸法沒有分別如虛空的印記，一切諸法進入法界的印記，一切法如印記，一切諸法無過去、未來、現在的印記，一切諸法本性清凈的印記，一切法空的印記，一切法無相的印記，一切法無愿的印記，一切法無處無非處的印記，一切法苦的印記，一切法無我的印記，一切法寂靜的印記，一切法性沒有過失的印記，一切諸法第一義所攝取的印記，一切諸法如法性安住的印記，一切諸法畢竟解脫的印記，一切諸法無時的印記，一切諸法超越三世的印記，一切諸法味道同一的印記，一切諸法性無障礙的印記，一切諸法性無生的印記，一切諸法性無諍的印記，一切諸法性無覺觀的印記，一切諸法非色不可見的印記，一切諸法無屋宅的印記，一切諸法無對治的印記，一切諸法無業果的印記，一切諸法無作無受的印記，一切諸法無出滅的印記。善男子！這叫做『法句』。這樣的『法句』，就是過去、未來、現在諸佛的菩提。（菩提：覺悟的智慧）這樣的法印句，攝取了八萬四千法聚。善男子！如果能夠這樣觀察法聚，就能獲得無生法忍。（無生法忍：菩薩證悟的境界，對諸法不生不滅的真理有所領悟）善男子！如果有尚未種下善根的人，聽到這些法后就能種下善根，摧毀魔業。善男子！如果這樣觀察，就能獲得無盡器陀羅尼。（陀羅尼：總持，能持一切善法，遮一切惡法的力量）

【English Translation】 English version The nature of Dharma is light. 'Sa' is also all Dharma doors, 'Sa' refers to cultivating the Eightfold Path. (Eightfold Path: the Buddhist path to liberation, including Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration) 'Bha' is also all Dharma doors, 'Bha' refers to all Dharmas being neither internal nor external. Good man! This is called the 'door phrase,' which can purify the mind, purify its heart, and understand the roots of sentient beings. 'Dharma phrases' refer to the seal of liberation of all Dharmas, the seal of non-duality of all Dharmas, the seal of impermanence and non-cessation of all Dharmas, the seal of no increase or decrease of all Dharmas, the seal of all Dharmas being equal to emptiness, the seal of the five eyes path of all Dharmas, the seal of all Dharmas being like emptiness, the seal of all Dharmas being without discrimination like emptiness, the seal of all Dharmas entering the Dharma realm, the seal of all Dharmas being like a seal, the seal of all Dharmas being without past, future, or present, the seal of the pure nature of all Dharmas, the seal of emptiness of all Dharmas, the seal of no-form of all Dharmas, the seal of no-wish of all Dharmas, the seal of all Dharmas being without place or non-place, the seal of suffering of all Dharmas, the seal of no-self of all Dharmas, the seal of tranquility of all Dharmas, the seal of the nature of all Dharmas being without fault, the seal of all Dharmas being taken by the supreme meaning, the seal of all Dharmas abiding in the nature of Dharma, the seal of the ultimate liberation of all Dharmas, the seal of all Dharmas being without time, the seal of all Dharmas transcending the three times, the seal of all Dharmas having the same taste, the seal of the nature of all Dharmas being unobstructed, the seal of the nature of all Dharmas being unborn, the seal of the nature of all Dharmas being without contention, the seal of the nature of all Dharmas being without perception or observation, the seal of all Dharmas being non-form and invisible, the seal of all Dharmas being without a dwelling, the seal of all Dharmas being without remedy, the seal of all Dharmas being without karmic results, the seal of all Dharmas being without action or reception, the seal of all Dharmas being without arising or ceasing. Good man! This is called 'Dharma phrases.' Such 'Dharma phrases' are the Bodhi of all Buddhas of the past, future, and present. (Bodhi: the wisdom of enlightenment) Such Dharma seal phrases encompass the eighty-four thousand Dharma aggregates. Good man! If one can observe the Dharma aggregates in this way, one can attain the forbearance of non-arising Dharma. (Non-arising Dharma forbearance: the state of enlightenment of a Bodhisattva, having realized the truth of the non-arising and non-ceasing of all Dharmas) Good man! If there are those who have not yet planted good roots, upon hearing these Dharmas, they can plant good roots and destroy the works of Mara. Good man! If one observes in this way, one can attain the inexhaustible vessel Dharani. (Dharani: a power that upholds all good Dharmas and prevents all evil Dharmas)

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，如是等法悉能攝取八萬四千三昧、八萬四千眾生行性，是名法句。

「金剛句者，其身不壞猶如金剛。何以故？法性不壞故，智慧之效能破無明，是故智慧名金剛句。五逆之罪壞一切善，是故五逆名金剛句。不凈之觀能壞貪慾，是故不凈名金剛句。慈心之觀能壞瞋恚，是故慈心名金剛句。觀十二緣能壞愚癡，是故觀緣名金剛句。一眾生心攝取一切眾生之心，名金剛句。一眾生心一切眾生心悉皆平等，名金剛句。一切佛一佛皆悉平等，名金剛句。一福田一切福田無盡平等，名金剛句。一切諸法如虛空等，名金剛句。一切諸法等同一味，名金剛句。一切諸法及以佛法平等無二，名金剛句。金剛三昧能壞一切諸魔惡業，名金剛句。如來妙音壞諸惡聲，名金剛句。觀無生滅過生老死，名金剛句。

「善男子！如是等法名金剛句，名堅牢句，名不壞句，名不破句，名平等句，名為實句，名無二句、不退轉句、大寂靜句、無能作過句、不增不減句，無有有句、無有法句、真句、有句、不謗佛句、依法句、共僧句、如爾句、分別三世句、勇健句、梵句、慈句、心句、虛空句、菩提句、不低句、法相句、無相句、心意識無住句、波旬句、破魔句、無上句、無勝句、廣句、行己境界句、入佛境界句、無覺觀句、於法界所不

【現代漢語翻譯】 現代漢語譯本：像這樣的法門能夠統攝八萬四千種三昧（專注的境界）和八萬四千種眾生的行為習性，這被稱為法句。

『金剛句』是指其自身堅不可摧，如同金剛一般。為什麼呢？因為法的本性是不可摧毀的，智慧的力量能夠破除無明（對事物真相的迷惑），所以智慧被稱為金剛句。犯下五逆重罪會摧毀一切善行，所以五逆被稱為金剛句。修習不凈觀能夠破除貪慾，所以不凈觀被稱為金剛句。修習慈心觀能夠破除嗔恚，所以慈心觀被稱為金剛句。觀察十二因緣能夠破除愚癡，所以觀察因緣被稱為金剛句。一個眾生的心能夠統攝一切眾生的心，這被稱為金剛句。一個眾生的心與一切眾生的心完全平等，這被稱為金剛句。一切佛與一佛完全平等，這被稱為金剛句。一個福田與一切無盡的福田平等，這被稱為金剛句。一切諸法如同虛空一般，這被稱為金剛句。一切諸法等同於一種味道，這被稱為金剛句。一切諸法與佛法平等無二，這被稱為金剛句。金剛三昧能夠摧毀一切魔障和惡業，這被稱為金剛句。如來的美妙聲音能夠摧毀一切惡聲，這被稱為金剛句。觀察無生無滅，超越生老病死，這被稱為金剛句。

『善男子！』像這樣的法門被稱為金剛句，也稱為堅牢句、不壞句、不破句、平等句、真實句、無二句、不退轉句、大寂靜句、無能作過句、不增不減句、無有有句、無有法句、真句、有句、不誹謗佛句、依法句、共僧句、如是句、分別三世句、勇健句、梵句、慈句、心句、虛空句、菩提句、不低句、法相句、無相句、心意識無住句、波旬句、破魔句、無上句、無勝句、廣句、行己境界句、入佛境界句、無覺觀句、在法界中不

【English Translation】 English version: Such dharmas are able to encompass the eighty-four thousand samadhis (states of concentration) and the eighty-four thousand behavioral tendencies of sentient beings; this is called a Dharma phrase.

『Vajra phrase』 refers to that which is indestructible like a vajra (diamond). Why? Because the nature of dharma is indestructible, and the power of wisdom can break through ignorance (delusion about the true nature of things), therefore wisdom is called a vajra phrase. Committing the five heinous offenses destroys all good deeds, therefore the five heinous offenses are called a vajra phrase. Practicing the contemplation of impurity can break through desire, therefore the contemplation of impurity is called a vajra phrase. Practicing the contemplation of loving-kindness can break through anger, therefore the contemplation of loving-kindness is called a vajra phrase. Observing the twelve links of dependent origination can break through ignorance, therefore observing dependent origination is called a vajra phrase. The mind of one sentient being can encompass the minds of all sentient beings; this is called a vajra phrase. The mind of one sentient being is completely equal to the minds of all sentient beings; this is called a vajra phrase. All Buddhas are completely equal to one Buddha; this is called a vajra phrase. One field of merit is equal to all endless fields of merit; this is called a vajra phrase. All dharmas are like empty space; this is called a vajra phrase. All dharmas are equal to one taste; this is called a vajra phrase. All dharmas and the Buddha dharma are equal and non-dual; this is called a vajra phrase. The vajra samadhi can destroy all demonic obstacles and evil karma; this is called a vajra phrase. The wonderful sound of the Tathagata can destroy all evil sounds; this is called a vajra phrase. Observing no birth and no death, transcending birth, old age, sickness, and death; this is called a vajra phrase.

『Good man!』 Such dharmas are called vajra phrases, also called firm phrases, indestructible phrases, unbreakable phrases, equal phrases, true phrases, non-dual phrases, non-retrogressing phrases, great tranquility phrases, incapable of being transgressed phrases, neither increasing nor decreasing phrases, no-being phrases, no-dharma phrases, true phrases, being phrases, non-slandering the Buddha phrases, according to the dharma phrases, shared with the Sangha phrases, such as that phrases, distinguishing the three times phrases, courageous phrases, Brahma phrases, loving-kindness phrases, mind phrases, empty space phrases, Bodhi phrases, not low phrases, dharma characteristic phrases, no characteristic phrases, mind consciousness non-abiding phrases, Mara phrases, breaking the demon phrases, unsurpassed phrases, no victory phrases, vast phrases, practicing one's own realm phrases, entering the Buddha's realm phrases, no perception and observation phrases, in the dharma realm not

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分別句、無句句。

「善男子！若有菩薩能解如是等句義者，必當坐于菩提樹下，金剛師子法座之上。」

說是法時，八千菩薩得入法門陀羅尼，亦獲一切眾生平等三昧。

爾時，十方諸來菩薩以妙香華、種種伎樂供養于佛，說偈贊曰：

「我今敬禮無上尊，　　能知一切眾生聲， 　說相無相實一相，　　而得妙相三十二。 　若有眾生一一心，　　平等攝諸眾生心， 　說行無行實一行，　　是故我禮無上尊。 　如來真實知因果，　　故為眾生說業報， 　真如法界非有無，　　是故我贊無上尊。 　一切眾生無覺觀，　　其心本凈無有貪， 　從因緣故生貪慾，　　是故我禮真智因。 　我見佛身種種色，　　而如來身實無色， 　愍眾故示無色色，　　我禮人中師子王。 　一切福田入一田，　　而是一田無增減， 　不動法界不轉移，　　是故我禮人像王。 　觀諸眾生心如幻，　　諸法菩提亦復然， 　知一切法皆平等，　　是故我禮無平等。 　觀諸法界悉平等，　　故說諸法無一二， 　非有非無是解脫，　　是故我禮斷二見。 　日月可說墜落地，　　猛風可說索繫縛， 　須彌可說口吹動，　　不可說佛有二語。 　實語真語及凈語，　　身心清凈如虛空， 　世法不染

【現代漢語翻譯】 現代漢語譯本 分別句和無分別句。 『善男子！如果菩薩能夠理解這些句子的含義，必定會坐在菩提樹下，金剛獅子法座之上。』 當佛陀宣說此法時，八千位菩薩證入了法門陀羅尼（總持，能持一切善法，不失不忘的禪定），也獲得了平等對待一切眾生的三昧（禪定）。 那時，十方前來的菩薩們用美妙的香花和各種樂器供養佛陀，並以偈頌讚嘆道： 『我今恭敬頂禮無上尊，能知曉一切眾生的聲音， 宣說有相和無相實則是一相，卻能顯現微妙的三十二相。 如果眾生能以平等心對待每一個心念，就能平等地攝受所有眾生的心， 宣說修行和無修行實則是一行，因此我頂禮無上尊。 如來真實了知因果，所以為眾生宣說業報， 真如法界非有非無，因此我讚歎無上尊。 一切眾生沒有覺察和觀照，他們的心本來清凈沒有貪慾， 因為因緣的緣故才產生貪慾，因此我頂禮真智之因。 我看到佛身有種種顏色，而如來身實際上沒有顏色， 爲了憐憫眾生才示現無色之相，我頂禮人中獅子王。 一切福田都歸入一田，而這一田既不增加也不減少， 不動的法界不會轉移，因此我頂禮人中象王。 觀察眾生的心如同幻象，諸法和菩提也是如此， 了知一切法都是平等的，因此我頂禮無平等。 觀察諸法界都是平等的，所以說諸法沒有一和二， 非有非無是解脫，因此我頂禮斷除二見。 日月可以被說成墜落到地上，猛烈的風可以被說成用繩索捆綁， 須彌山可以被說成被口吹動，但不能說佛陀有二種言語。 佛陀所說的是真實語、真語和清凈語，身心清凈如同虛空， 不被世俗的法則所污染。

【English Translation】 English version Sentences with distinctions and sentences without distinctions. 『Good man! If a Bodhisattva can understand the meaning of these sentences, he will surely sit under the Bodhi tree, upon the Vajra Lion Dharma seat.』 When the Buddha was expounding this Dharma, eight thousand Bodhisattvas attained the Dharani (a mnemonic device, a meditative state of retaining all good dharmas without loss or forgetfulness) of the Dharma gate, and also obtained the Samadhi (meditative absorption) of equality towards all sentient beings. At that time, Bodhisattvas from the ten directions came and offered fragrant flowers and various musical instruments to the Buddha, and praised him with verses: 『I now respectfully bow to the Supreme Honored One, who can know the voices of all sentient beings, Expounding that form and formlessness are actually one form, yet manifesting the wondrous thirty-two marks. If sentient beings can treat each thought with an equal mind, they can equally embrace the minds of all sentient beings, Expounding that practice and non-practice are actually one practice, therefore I bow to the Supreme Honored One. The Tathagata truly knows cause and effect, therefore he expounds karmic retribution to sentient beings, The true suchness of the Dharma realm is neither existent nor non-existent, therefore I praise the Supreme Honored One. All sentient beings have no awareness or contemplation, their minds are originally pure without greed, It is because of conditions that greed arises, therefore I bow to the cause of true wisdom. I see the Buddha's body with various colors, but the Tathagata's body is actually without color, Out of compassion for sentient beings, he manifests the formless, I bow to the Lion King among men. All fields of merit enter into one field, and this one field neither increases nor decreases, The unmoving Dharma realm does not shift, therefore I bow to the Elephant King among men. Observing the minds of sentient beings as illusions, the dharmas and Bodhi are also like this, Knowing that all dharmas are equal, therefore I bow to the non-equality. Observing that all Dharma realms are equal, therefore it is said that dharmas are not one or two, Neither existent nor non-existent is liberation, therefore I bow to the cutting off of dualistic views. The sun and moon can be said to fall to the ground, fierce winds can be said to be bound by ropes, Mount Sumeru can be said to be blown by the mouth, but it cannot be said that the Buddha has two kinds of speech. The Buddha's words are true words, real words, and pure words, his body and mind are pure like the void, Not defiled by worldly laws.

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如蓮花，　　是故我禮無上尊。 　若有能贊如是德，　　即獲如是之功德， 　我為如是諸功德，　　敬禮如是功德聚。」

時，諸菩薩既讚歎已，白佛言世尊：「夫大寶者，所謂佛也。佛出世者即是樂出，佛出世者即是信出，佛出世者即是念出，佛出世者即是智出，佛出世者即是施、戒、忍、精進、禪定、慧出，佛出世者即是慈出悲喜捨出，佛出世者即是十二因緣法義智出，佛出世者即是念處、正勤、如意、根、力、覺、道一切善法出。」

爾時，眾中有一菩薩名曰慧聚，白佛言：「世尊！生老病死出於世者即是佛出，無明愛出即是佛出，貪恚癡出即是佛出，一切疑網煩惱出者即是佛出。何以故？若如是等法不出世者，佛以何緣出現於世？」

佛言：「善哉，善哉！善男子！實如所言。」

爾時，海慧菩薩言：「世尊！若有不見如是等法，時如來為出於世、不出於世？」

「善男子！菩薩初發菩提心時，真實不知如是等法，是故我為而宣說之。

「善男子！菩薩有四種：一者、初發菩提之心；二者、修行菩提之道；三者、堅固不退菩提；四者、一生當補佛處。發心菩薩見佛色相，見已即發菩提之心。修行菩薩見佛具足一切善法，見已即發菩提之心。不退菩薩見如來身及一切

【現代漢語翻譯】 現代漢語譯本：

如同蓮花一般清凈，因此我禮敬無上尊。 如果有人能夠讚歎這樣的功德，就會獲得這樣的功德。 我爲了這些功德，敬禮這樣的功德聚集。

當時，諸位菩薩讚歎完畢后，對佛說：『世尊，所謂的大寶，指的就是佛。佛出世就是快樂的出現，佛出世就是信心的出現，佛出世就是正念的出現，佛出世就是智慧的出現，佛出世就是佈施、持戒、忍辱、精進、禪定、智慧的出現，佛出世就是慈、悲、喜、舍的出現，佛出世就是十二因緣法義智慧的出現，佛出世就是四念處、四正勤、四如意足、五根、五力、七覺支、八正道一切善法的出現。』

這時，大眾中有一位菩薩名叫慧聚，對佛說：『世尊！生老病死出現在世間，就是佛的出現；無明（avidya）和愛（trsna）的出現，就是佛的出現；貪（raga）、嗔（dvesa）、癡（moha）的出現，就是佛的出現；一切疑惑、網羅、煩惱的出現，就是佛的出現。為什麼呢？如果這些法不出現在世間，佛又因何緣故出現在世間呢？』

佛說：『好啊，好啊！善男子！確實如你所說。』

這時，海慧菩薩說：『世尊！如果有人沒有見到這些法，那麼如來是出世還是不出世呢？』

『善男子！菩薩初發菩提心的時候，確實不知道這些法，所以我就為他們宣說這些法。

『善男子！菩薩有四種：第一種是初發菩提心的菩薩；第二種是修行菩提之道的菩薩；第三種是堅固不退轉的菩薩；第四種是一生就能補處成佛的菩薩。發心的菩薩見到佛的色相，見到后就發起菩提心。修行的菩薩見到佛具足一切善法，見到后就發起菩提心。不退轉的菩薩見到如來的身體以及一切』 English version:

Like a lotus flower, therefore I bow to the Supreme Honored One. If one can praise such virtues, one will obtain such merits. For these merits, I respectfully bow to this gathering of merits.

At that time, the Bodhisattvas, having praised, said to the Buddha: 'World Honored One, the great treasure is the Buddha. The Buddha's appearance in the world is the appearance of joy, the Buddha's appearance in the world is the appearance of faith, the Buddha's appearance in the world is the appearance of mindfulness, the Buddha's appearance in the world is the appearance of wisdom, the Buddha's appearance in the world is the appearance of giving, morality, patience, diligence, meditation, and wisdom, the Buddha's appearance in the world is the appearance of loving-kindness, compassion, joy, and equanimity, the Buddha's appearance in the world is the appearance of the wisdom of the twelve links of dependent origination, the Buddha's appearance in the world is the appearance of the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path, all good dharmas.'

At that time, among the assembly, there was a Bodhisattva named Wisdom Gathering, who said to the Buddha: 'World Honored One! The appearance of birth, old age, sickness, and death in the world is the appearance of the Buddha; the appearance of ignorance (avidya) and craving (trsna) is the appearance of the Buddha; the appearance of greed (raga), hatred (dvesa), and delusion (moha) is the appearance of the Buddha; the appearance of all doubts, nets, and afflictions is the appearance of the Buddha. Why is that? If these dharmas did not appear in the world, for what reason would the Buddha appear in the world?'

The Buddha said: 'Excellent, excellent! Good man! It is indeed as you say.'

At that time, Bodhisattva Ocean of Wisdom said: 'World Honored One! If someone does not see these dharmas, does the Tathagata appear in the world or not?'

'Good man! When a Bodhisattva first generates the Bodhi mind, they truly do not know these dharmas, therefore I explain these dharmas for them.

'Good man! There are four kinds of Bodhisattvas: the first is the Bodhisattva who has just generated the Bodhi mind; the second is the Bodhisattva who is practicing the path of Bodhi; the third is the Bodhisattva who is firm and unretreating in Bodhi; and the fourth is the Bodhisattva who will become a Buddha in one lifetime. The Bodhisattva who has generated the mind sees the physical form of the Buddha, and having seen it, generates the Bodhi mind. The Bodhisattva who is practicing sees the Buddha possessing all good dharmas, and having seen it, generates the Bodhi mind. The unretreating Bodhisattva sees the body of the Tathagata and all'

【English Translation】 Like a lotus flower, therefore I bow to the Supreme Honored One. If one can praise such virtues, one will obtain such merits. For these merits, I respectfully bow to this gathering of merits.

At that time, the Bodhisattvas, having praised, said to the Buddha: 'World Honored One, the great treasure is the Buddha. The Buddha's appearance in the world is the appearance of joy, the Buddha's appearance in the world is the appearance of faith, the Buddha's appearance in the world is the appearance of mindfulness, the Buddha's appearance in the world is the appearance of wisdom, the Buddha's appearance in the world is the appearance of giving, morality, patience, diligence, meditation, and wisdom, the Buddha's appearance in the world is the appearance of loving-kindness, compassion, joy, and equanimity, the Buddha's appearance in the world is the appearance of the wisdom of the twelve links of dependent origination, the Buddha's appearance in the world is the appearance of the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path, all good dharmas.'

At that time, among the assembly, there was a Bodhisattva named Wisdom Gathering, who said to the Buddha: 'World Honored One! The appearance of birth, old age, sickness, and death in the world is the appearance of the Buddha; the appearance of ignorance (avidya) and craving (trsna) is the appearance of the Buddha; the appearance of greed (raga), hatred (dvesa), and delusion (moha) is the appearance of the Buddha; the appearance of all doubts, nets, and afflictions is the appearance of the Buddha. Why is that? If these dharmas did not appear in the world, for what reason would the Buddha appear in the world?'

The Buddha said: 'Excellent, excellent! Good man! It is indeed as you say.'

At that time, Bodhisattva Ocean of Wisdom said: 'World Honored One! If someone does not see these dharmas, does the Tathagata appear in the world or not?'

'Good man! When a Bodhisattva first generates the Bodhi mind, they truly do not know these dharmas, therefore I explain these dharmas for them.

'Good man! There are four kinds of Bodhisattvas: the first is the Bodhisattva who has just generated the Bodhi mind; the second is the Bodhisattva who is practicing the path of Bodhi; the third is the Bodhisattva who is firm and unretreating in Bodhi; and the fourth is the Bodhisattva who will become a Buddha in one lifetime. The Bodhisattva who has generated the mind sees the physical form of the Buddha, and having seen it, generates the Bodhi mind. The Bodhisattva who is practicing sees the Buddha possessing all good dharmas, and having seen it, generates the Bodhi mind. The unretreating Bodhisattva sees the body of the Tathagata and all'

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法皆悉平等。一生菩薩不見如來所有功德及一切法。何以故？所得慧眼了了凈故，斷二見故，凈智慧故。若不見凈不凈，不見非凈非不凈，是人即能明見如來。

「善男子！我昔如是見然燈佛，見已即得無生法忍，亦能了了知得無得。得已即時上升虛空，高七多羅樹，處空住已，了了得知一切法界，了了知已心無所住，無所住已，得六萬三昧門。時然燈佛即授我記：『摩納！汝于來世當得作佛，號釋迦如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』我于爾時都不聞是授記音聲，亦無佛想，及授記想；我于爾時三種凈慧：不見我想、不見佛想，及授記想。復有三凈：不見於我、不見眾生，及以正法。復有三凈：不見名、不見色、不見因。復有三凈：見一切陰悉入法陰、見一切界悉入法界、見一切入悉入法入。復有三凈：過去已盡、未來不生、現在不住。復有三凈：觀身如水月、觀聲不可說、觀心不可見。復有三凈：空無相愿。若如是見，即是真實見於授記。

「善男子！若有菩薩作如是見，是名實見。」

大方等大集經卷第十 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第十一

北涼天竺三藏曇無讖譯海慧菩薩

【現代漢語翻譯】 現代漢語譯本：一切法都是平等的。一位初生的菩薩不會看到如來（Tathagata，佛的稱號）的所有功德和一切法。為什麼呢？因為他所獲得的慧眼清凈明澈，斷除了兩種見解（二見，指有見和無見），智慧清凈的緣故。如果他看不到清凈與不清凈，也看不到非清凈非不清凈，這個人就能明晰地見到如來。 『善男子！我過去就是這樣見到然燈佛（Dipamkara，過去佛之一），見到后立即獲得了無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟），也能明晰地知道得到與未得。得到后，我立即上升到虛空，高七多羅樹（Tala，一種高大的樹）的高度，在空中住下後，明晰地知道了一切法界（Dharmadhatu，宇宙萬法所依之處），明晰地知道後心中沒有任何執著，沒有執著后，獲得了六萬三昧門（Samadhi，禪定）。當時，然燈佛就給我授記：『摩納（Manava，青年），你將來會成佛，號為釋迦如來（Sakyamuni Tathagata）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟者）、明行足（Vidya-carana-sampanna，智慧和行為都圓滿的人）、善逝（Sugata，善於去往涅槃的人）、世間解（Lokavid，瞭解世間一切的人）、無上士（Anuttara，無與倫比的人）、調御丈夫（Purisadamyasarathi，調御眾生的人）、天人師（Sasta deva-manusyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬的人）。』我當時沒有聽到這個授記的聲音，也沒有佛的念頭，以及授記的念頭；我當時有三種清凈的智慧：看不到我的念頭、看不到佛的念頭，以及授記的念頭。還有三種清凈：看不到我、看不到眾生，以及正法。還有三種清凈：看不到名、看不到色、看不到因。還有三種清凈：看到一切陰（Skandha，構成人身的五種要素）都歸入法陰、看到一切界（Dhatu，構成宇宙的十八種要素）都歸入法界、看到一切入（Ayatana，產生認識的十二種要素）都歸入法入。還有三種清凈：過去已經結束、未來不會產生、現在不會停留。還有三種清凈：觀察身體如同水中的月亮、觀察聲音不可言說、觀察心不可見。還有三種清凈：空、無相、無愿。如果這樣觀察，就是真實地見到授記。 『善男子！如果有菩薩這樣觀察，這才是真正的見。』 《大方等大集經》卷第十 《大正藏》第13冊 No. 0397 《大方等大集經》 《大方等大集經》卷第十一 北涼天竺三藏曇無讖譯海慧菩薩

【English Translation】 English version: All dharmas are equal. A newly born Bodhisattva does not see all the merits and all the dharmas of the Tathagata (the title of a Buddha). Why is that? Because the wisdom eye he has obtained is clear and pure, because he has cut off the two views (two views, referring to the views of existence and non-existence), and because his wisdom is pure. If he does not see purity and impurity, and does not see neither purity nor impurity, this person can clearly see the Tathagata. 'Good man! In the past, I saw Dipamkara Buddha (one of the past Buddhas) in this way. After seeing him, I immediately obtained the Anutpattika-dharma-ksanti (the realization of the truth that all dharmas are neither born nor destroyed), and I could also clearly know what was obtained and what was not obtained. After obtaining it, I immediately rose into the void, to a height of seven Tala trees (a tall tree), and after dwelling in the void, I clearly knew all the Dharmadhatu (the place where all the dharmas of the universe rely), and after clearly knowing it, there was no attachment in my heart. After having no attachment, I obtained sixty thousand Samadhi (meditative concentration) gates. At that time, Dipamkara Buddha gave me a prophecy: 『Manava (youth), in the future, you will become a Buddha, named Sakyamuni Tathagata, Arhat (worthy of offering), Samyaksambuddha (fully enlightened one), Vidya-carana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara (unexcelled one), Purisadamyasarathi (tamer of beings), Sasta deva-manusyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (respected one).』 At that time, I did not hear the sound of this prophecy, nor did I have the thought of a Buddha, nor the thought of a prophecy; at that time, I had three pure wisdoms: I did not see the thought of myself, I did not see the thought of a Buddha, and I did not see the thought of a prophecy. There were also three purities: not seeing myself, not seeing sentient beings, and not seeing the true Dharma. There were also three purities: not seeing name, not seeing form, and not seeing cause. There were also three purities: seeing all the Skandhas (the five aggregates that constitute a person) enter the Dharma Skandha, seeing all the Dhatus (the eighteen elements that constitute the universe) enter the Dharmadhatu, and seeing all the Ayatanas (the twelve elements that produce cognition) enter the Dharma Ayatana. There were also three purities: the past has ended, the future will not arise, and the present will not stay. There were also three purities: observing the body like the moon in the water, observing sound as unspeakable, and observing the mind as invisible. There were also three purities: emptiness, signlessness, and wishlessness. If one observes in this way, it is the true seeing of the prophecy. 'Good man! If a Bodhisattva observes in this way, this is called true seeing.' The Great Vaipulya Mahasamghata Sutra, Volume 10 Taisho Tripitaka, Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra The Great Vaipulya Mahasamghata Sutra, Volume 11 Translated by Tripitaka Dharmaraksha of Northern Liang, Bodhisattva Haihui

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品第五之四

爾時，海慧菩薩白佛言：「世尊！菩薩摩訶薩若有具足如是等見，發何等愿？」

佛言：「善男子！如是之人如本發願，菩薩摩訶薩若心在定、若不在定，為眾生故如本發願。

「善男子！譬如人有甘蔗稻田具滿一頃，其地平正，欲溉灌時開其水口縱之令去，更不施功自然周遍。善男子！菩薩摩訶薩亦復如是，若在定中繫心思惟，若不在定不思惟時，為眾生故如本發願，所作善根，悉皆愿與眾生共之，共已迴向無上佛法。菩薩心凈，戒忍定慧亦復清凈，觀于佛法及諸眾生平等無二。雖有是愿初無有心，是故菩薩雖復無心，于諸眾生而誓願力未常不及，所有善根悉與共之，共已迴向無上菩提。

「善男子！如娑羅樹有人斫伐根，既斷已隨斫而倒。善男子！菩薩摩訶薩亦復如是，修集三昧常向菩提。假使有人唱言：『是樹莫斫處墮。』是樹猶故隨斫處倒。菩薩摩訶薩亦復如是，所修善法欲令不向無上菩提，則無是處。何以故？法性爾故。菩薩摩訶薩所修善法，唯為不斷三寶種性、為凈佛土、為莊嚴身三十二相八十種好、為莊嚴口說法之時眾生樂聞、為莊嚴心觀諸眾生平等無二、為得佛法諸佛三昧。菩薩雖不貪如是法，而能自在得如是法。何以故？誓願力故。

「善男子！譬如

【現代漢語翻譯】 現代漢語譯本 當時，海慧菩薩對佛說：『世尊！如果菩薩摩訶薩具備了這樣的見解，會發起什麼樣的愿呢？』 佛說：『善男子！這樣的人會像最初發愿時那樣，菩薩摩訶薩無論心在定中還是不在定中，爲了眾生的緣故都會像最初發愿時那樣。』 『善男子！譬如有人有一頃長滿甘蔗和稻子的田地，那塊地平坦方正，想要灌溉的時候，打開水口讓水流出去，不用再費力氣，水自然就會流遍整個田地。善男子！菩薩摩訶薩也是這樣，如果在定中繫念思維，或者不在定中不思維的時候，爲了眾生的緣故，都會像最初發愿時那樣，所做的善根，全部都願意與眾生共同分享，分享之後迴向于無上的佛法。菩薩的心清凈，戒、忍、定、慧也同樣清凈，觀察佛法和一切眾生平等沒有差別。雖然有這樣的願望，但最初並沒有執著的心，所以菩薩雖然沒有執著的心，對於一切眾生，他的誓願力量卻從來沒有缺失，所有善根都與眾生共同分享，分享之後迴向于無上菩提。』 『善男子！就像娑羅樹，有人砍伐它的根，根被砍斷後，樹就會隨著砍伐的方向倒下。善男子！菩薩摩訶薩也是這樣，修習三昧，常常趨向菩提。假使有人說：『這棵樹不要朝砍伐的地方倒下。』這棵樹仍然會朝砍伐的地方倒下。菩薩摩訶薩也是這樣，所修的善法想要不趨向無上菩提，是不可能的。為什麼呢？因為法性就是如此。菩薩摩訶薩所修的善法，只是爲了不斷絕三寶（佛、法、僧）的種性，爲了清凈佛土，爲了莊嚴自身的三十二相和八十種好，爲了莊嚴口，在說法的時候讓眾生樂於聽聞，爲了莊嚴心，觀察一切眾生平等沒有差別，爲了獲得佛法和諸佛的三昧。菩薩雖然不貪求這些法，卻能自在地獲得這些法。為什麼呢？因為誓願的力量。』 『善男子！譬如』

【English Translation】 English version At that time, Bodhisattva Mahasattva (Great Being) Sea Wisdom said to the Buddha, 'World Honored One! If a Bodhisattva Mahasattva possesses such views, what kind of vows do they make?' The Buddha said, 'Good man! Such a person makes vows as they originally did. Whether a Bodhisattva Mahasattva's mind is in samadhi (meditative concentration) or not, for the sake of sentient beings, they make vows as they originally did.' 'Good man! It is like a person who has a field of sugarcane and rice, fully one acre in size. The land is flat and even. When they want to irrigate it, they open the water gate and let the water flow out. Without further effort, the water naturally spreads throughout the field. Good man! Bodhisattva Mahasattvas are also like this. Whether they are in samadhi, focusing their minds in contemplation, or not in samadhi, not contemplating, for the sake of sentient beings, they make vows as they originally did. All the roots of good they have cultivated, they wish to share with all sentient beings. Having shared them, they dedicate them to the unsurpassed Buddha Dharma. The Bodhisattva's mind is pure, and their precepts, patience, samadhi, and wisdom are also pure. They observe the Buddha Dharma and all sentient beings as equal and without duality. Although they have such vows, they initially have no attachment. Therefore, although Bodhisattvas have no attachment, their power of vows towards all sentient beings is never lacking. All the roots of good they have, they share with them. Having shared them, they dedicate them to unsurpassed Bodhi (enlightenment).' 'Good man! It is like a sala tree. If someone cuts its roots, once the roots are severed, the tree will fall in the direction of the cut. Good man! Bodhisattva Mahasattvas are also like this. They cultivate samadhi and always turn towards Bodhi. Even if someone were to say, 'Do not let this tree fall in the direction of the cut,' the tree would still fall in the direction of the cut. Bodhisattva Mahasattvas are also like this. It is impossible for the good they cultivate not to turn towards unsurpassed Bodhi. Why? Because such is the nature of Dharma. The good that Bodhisattva Mahasattvas cultivate is solely for the purpose of not severing the lineage of the Three Jewels (Buddha, Dharma, Sangha), for purifying the Buddha lands, for adorning their bodies with the thirty-two marks and eighty minor characteristics, for adorning their mouths so that when they speak the Dharma, sentient beings will be delighted to hear it, for adorning their minds so that they see all sentient beings as equal and without duality, and for attaining the Buddha Dharma and the samadhi of all Buddhas. Although Bodhisattvas do not crave these dharmas, they can freely attain them. Why? Because of the power of their vows.' 'Good man! It is like'

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陶師，泥在輪時不得物名，既成器已名隨物立。菩薩善法亦復如是，未發願時則不能得波羅蜜名，是故菩薩一切善法要當發願。

「善男子！譬如金師金未成器，亦不得名，及其成已得瓔珞名。菩薩善法亦復如是，未發願時則不能得波羅蜜名。

「善男子！譬如比丘欲入滅定先立誓願：『我今入定。若揵椎鳴乃當起出。』而是定中無揵椎音，以願力故鳴揵椎時則便出定。善男子！菩薩摩訶薩亦復如是，憐愍眾生作如是愿：『諸未度者我當度之，諸未脫者我當脫之。』修菩提時入深三昧，以悲力故念諸眾生，不證聲聞、辟支佛乘，是故菩薩雖復修集三十七品而不得果。善男子！菩薩所行不可思議，雖入深定亦不證得沙門道果。

「善男子！譬如二人慾過猛火，其一人者著金剛鎧即能過之，其一人者身被幹草為火所焚。何以故？草則易燒，金則堅故。菩薩摩訶薩亦復如是，憐愍眾生專念菩提，莊嚴甚深無量三昧，以三昧力能過聲聞、緣覺正位不取果證，從定起已得正覺道如來三昧。被幹草者喻于聲聞，聲聞之人厭悔生死，于諸眾生無慈悲心，是故不能過於聲聞、緣覺正位。何以故？二乘之人于福德中生知足想，菩薩之人于福德中心無厭足。金剛鎧喻空無相愿，大猛火者喻諸行法，菩薩摩訶薩觀一切法空

【現代漢語翻譯】 現代漢語譯本：陶工製作陶器時，泥土在輪盤上轉動時沒有特定的名稱，一旦製成器皿，名稱就隨著器皿的形狀而確定。菩薩的善行也是如此，在沒有發願之前，就不能獲得波羅蜜（Paramita，意為「到達彼岸」）的名稱。因此，菩薩的一切善行都應當發願。 『善男子！』譬如金匠製作金器，在金子沒有製成器皿之前，也沒有特定的名稱，一旦製成，就有了瓔珞（一種裝飾品）的名稱。菩薩的善行也是如此，在沒有發願之前，就不能獲得波羅蜜的名稱。 『善男子！』譬如比丘（Bhiksu，意為「出家修行者」）想要進入滅盡定（Nirodha-samapatti，一種禪定狀態），會先立下誓願：『我現在要入定。如果聽到揵椎（犍椎，一種敲擊的法器）的聲音，我就出定。』雖然在禪定中沒有揵椎的聲音，但因為願力的緣故，當揵椎敲響時，他就會出定。善男子！菩薩摩訶薩（Bodhisattva-mahasattva，意為「偉大的菩薩」）也是如此，他們憐憫眾生，發願說：『對於那些尚未被度化的眾生，我將度化他們；對於那些尚未解脫的眾生，我將解脫他們。』當他們修習菩提（Bodhi，意為「覺悟」）時，會進入深層的三昧（Samadhi，意為「禪定」），因為悲憫的力量，他們會憶念眾生，而不證得聲聞（Sravaka，意為「聽聞佛法而修行的人」）、辟支佛（Pratyekabuddha，意為「獨自覺悟的人」）的果位。因此，菩薩即使修習三十七道品（菩提道品的三十七種修行方法），也不會證得果位。善男子！菩薩的修行是不可思議的，即使進入深定，也不會證得沙門（Sramana，意為「修行者」）的道果。 『善男子！』譬如兩個人想要穿過猛烈的火焰，其中一個人穿著金剛鎧甲（一種堅固的鎧甲），就能安然穿過；而另一個人身上裹著草，就會被火焰焚燒。為什麼呢？因為草容易燃燒，而金剛堅固。菩薩摩訶薩也是如此，他們憐憫眾生，專心念著菩提，以甚深無量的三昧來莊嚴自己，憑藉三昧的力量，能夠超越聲聞、緣覺的果位而不取證果，從禪定中出來后，就能獲得正覺之道，成就如來三昧（Tathagata-samadhi，意為「如來的禪定」）。身上裹草的人比喻聲聞，聲聞之人厭惡生死，對眾生沒有慈悲心，因此不能超越聲聞、緣覺的果位。為什麼呢？因為二乘（聲聞乘和緣覺乘）之人對於福德生起知足的想法，而菩薩對於福德則沒有滿足的時候。金剛鎧甲比喻空無相愿（Sunyata-animitta-pranidhana，意為「空性、無相的願力」），大猛火比喻諸行法（一切有為法），菩薩摩訶薩觀察一切法皆是空性。

【English Translation】 English version: When a potter is working with clay on the wheel, the clay does not have a specific name. Once it is formed into a vessel, the name is established according to the object. The same is true for the virtuous deeds of a Bodhisattva; before making a vow, they cannot attain the name of Paramita (perfection). Therefore, all virtuous deeds of a Bodhisattva should be accompanied by a vow. 'Good man!' Just as a goldsmith's gold does not have a name before it is made into an object, but once it is made, it is called an ornament. The same is true for the virtuous deeds of a Bodhisattva; before making a vow, they cannot attain the name of Paramita. 'Good man!' For example, a Bhiksu (monk) who wishes to enter Nirodha-samapatti (cessation of perception and feeling) first makes a vow: 'I will now enter meditation. If I hear the sound of the ghantha (a bell-like instrument), I will arise from meditation.' Although there is no sound of the ghantha in the meditation, due to the power of the vow, when the ghantha is struck, he will come out of meditation. Good man! The Bodhisattva-mahasattva (great Bodhisattva) is also like this. They have compassion for sentient beings and make vows such as: 'Those who have not been liberated, I will liberate; those who have not been freed, I will free.' When they cultivate Bodhi (enlightenment), they enter deep Samadhi (meditative absorption). Because of the power of compassion, they remember all sentient beings and do not attain the fruit of Sravaka (hearer) or Pratyekabuddha (solitary Buddha). Therefore, even if a Bodhisattva cultivates the thirty-seven factors of enlightenment, they do not attain the fruit. Good man! The practice of a Bodhisattva is inconceivable; even if they enter deep meditation, they do not attain the fruit of a Sramana (ascetic). 'Good man!' For example, if two people want to cross a raging fire, one person wearing a vajra armor (diamond armor) can cross safely, while the other person wrapped in grass will be burned by the fire. Why is this? Because grass is easily burned, while vajra is strong. The Bodhisattva-mahasattva is also like this. They have compassion for sentient beings, focus their minds on Bodhi, adorn themselves with profound and immeasurable Samadhi, and through the power of Samadhi, they can surpass the positions of Sravaka and Pratyekabuddha without attaining their fruits. After arising from meditation, they can attain the path of perfect enlightenment, the Tathagata-samadhi (meditation of the Tathagata). The person wrapped in grass is a metaphor for the Sravaka. Sravakas are weary of birth and death and have no compassion for sentient beings; therefore, they cannot surpass the positions of Sravaka and Pratyekabuddha. Why is this? Because those of the two vehicles (Sravaka and Pratyekabuddha) develop a sense of contentment with their merit, while Bodhisattvas never feel satisfied with their merit. The vajra armor is a metaphor for the vow of emptiness and non-appearance (Sunyata-animitta-pranidhana), and the raging fire is a metaphor for all conditioned phenomena. The Bodhisattva-mahasattva observes that all phenomena are empty.

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無相愿，而能不證沙門道果。」

「世尊！菩薩摩訶薩具足是事不可思議，修是三昧而不取證，行生死火不為所燒，菩薩摩訶薩成就方便入一切定，亦不為定之所誑惑，具方便故。雖行諸行心無染著，雖為邪見說沙門果，亦自不證沙門道果。」

佛言：「善哉，善哉！實如汝說。善男子！如三染汁盛以一器，所謂羅差、鬱金、青黛，染三種物，所謂毳、疊及憍奢耶衣。毳以漿浸則成青色，疊凈浣故成於黃色，憍奢耶衣先以灰浸則成赤色，如是三物，雖同一器受色各異。善男子！三乘之人亦復如是。器者喻于空無相愿；三種色者，喻于聲聞緣覺菩薩；隨衣受色，喻三種菩提。空無相愿亦不生念，與如是果、不與是果。善男子！毳喻聲聞，疊喻緣覺，憍奢耶衣喻菩薩乘。菩薩摩訶薩見一切法，如聾如盲、無有眾生，如是見時心無染著無有悔退。是時心中真實了知：我于眾生非有利益非無利益，亦為眾生修集大悲。

「善男子！譬如微妙凈琉璃寶，雖覆在泥經歷百年，其性常凈出已如本。菩薩摩訶薩亦復如是，了知心相本性清凈，客塵煩惱之所障污，而客煩惱實不能污清凈之心，猶珠在泥不為泥污。菩薩摩訶薩作如是念：『若我心性煩惱污者，我當云何能化眾生？』是故菩薩常樂修集福德莊嚴，樂在諸有

【現代漢語翻譯】 現代漢語譯本：『不執著于無相的願望，卻能不證得沙門道果。』 『世尊！菩薩摩訶薩具備這種不可思議的能力，修習這種三昧卻不求證果，在生死之火中行走而不被燒傷。菩薩摩訶薩成就方便之法，能入一切禪定，也不被禪定所迷惑，因為他們具備方便之法。雖然修行各種行為，內心卻不執著；雖然爲了邪見而宣說沙門果，自己卻不證得沙門道果。』 佛說：『好啊，好啊！確實如你所說。善男子！就像三種染料放在一個容器里，分別是茜草、鬱金和青黛，用來染三種不同的布料，分別是粗毛織物、細布和絲綢。粗毛織物浸泡在漿液中會變成青色，細布經過洗滌會變成黃色，絲綢先用灰浸泡會變成紅色。這三種布料，雖然在同一個容器中，染上的顏色卻各不相同。善男子！三乘之人也是如此。容器比喻空無相愿；三種顏色比喻聲聞、緣覺和菩薩；布料接受顏色，比喻三種菩提。空無相愿也不會生起念頭，說給予這個果報，不給予那個果報。善男子！粗毛織物比喻聲聞，細布比喻緣覺，絲綢比喻菩薩乘。菩薩摩訶薩看待一切法，如同聾子和瞎子一樣，沒有眾生的概念。這樣看待時，內心沒有執著，沒有後悔退縮。這時心中真實了知：我對眾生既沒有利益也沒有不利益，也為眾生修集大悲。』 『善男子！譬如一顆精美的凈琉璃寶珠，即使在泥土中埋藏百年，其本性仍然清凈，取出后依然如初。菩薩摩訶薩也是如此，了知心的本性是清凈的，只是被客塵煩惱所障蔽污染，但客塵煩惱實際上不能污染清凈的心，就像寶珠在泥土中不會被泥土污染一樣。菩薩摩訶薩會這樣想：『如果我的心性被煩惱污染，我怎麼能教化眾生呢？』因此，菩薩常常樂於修集福德莊嚴，樂於在各種存在中。』

【English Translation】 English version: 'Without attachment to the wish of no-form, yet able to not attain the fruit of a Shramana (ascetic).' 'World Honored One! A Bodhisattva Mahasattva possesses this inconceivable ability, cultivating this Samadhi (meditative absorption) without seeking to attain its fruit, walking in the fire of birth and death without being burned. A Bodhisattva Mahasattva achieves skillful means, able to enter all Samadhis, and is not deluded by Samadhi, because they possess skillful means. Although practicing various actions, their minds are not attached; although speaking of the fruit of a Shramana for the sake of wrong views, they themselves do not attain the fruit of a Shramana.' The Buddha said: 'Excellent, excellent! It is indeed as you say. Good man! It is like three dyes placed in one container, namely madder, turmeric, and indigo, used to dye three different fabrics, namely coarse wool, fine cloth, and silk. Coarse wool soaked in the liquid will turn blue, fine cloth washed will turn yellow, and silk first soaked in ash will turn red. These three fabrics, although in the same container, receive different colors. Good man! The people of the three vehicles are also like this. The container is a metaphor for the wish of emptiness and no-form; the three colors are metaphors for the Shravakas (hearers), Pratyekabuddhas (solitary realizers), and Bodhisattvas; the fabrics receiving color are metaphors for the three Bodhis (enlightenments). The wish of emptiness and no-form also does not give rise to the thought of giving this fruit or not giving that fruit. Good man! Coarse wool is a metaphor for Shravakas, fine cloth is a metaphor for Pratyekabuddhas, and silk is a metaphor for the Bodhisattva vehicle. A Bodhisattva Mahasattva views all dharmas (phenomena) as if they were deaf and blind, without the concept of sentient beings. When viewing in this way, their minds have no attachment, no regret, and no retreat. At this time, they truly understand in their hearts: I have neither benefit nor non-benefit for sentient beings, and I also cultivate great compassion for sentient beings.' 'Good man! It is like a fine, pure crystal gem, even if buried in mud for a hundred years, its nature remains pure, and when taken out, it is as it was originally. A Bodhisattva Mahasattva is also like this, understanding that the nature of the mind is pure, only obscured and defiled by the dust of afflictions, but the dust of afflictions cannot actually defile the pure mind, just as a gem in mud is not defiled by the mud. A Bodhisattva Mahasattva thinks like this: 『If my mind is defiled by afflictions, how can I teach sentient beings?』 Therefore, Bodhisattvas are always happy to cultivate the adornment of merit and virtue, and are happy to be in all existences.'

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供養三寶，樂為眾生趨走供使。于生貪處不起貪心，護持正法，樂行惠施，具足凈戒，莊嚴忍辱，勤行精進，莊嚴禪支，修集智慧，多聞無厭清凈梵行，修大神通三十七品。善男子！菩薩摩訶薩行如是法，不為煩惱之所染污，不著三界，菩薩摩訶薩行善方便功德力故，雖行三界身心不污。

「善男子！譬如長者唯有一子心甚愛念，其子游戲誤墜圊廁。時母見已惡穢不凈，父后見之呵責其母，即便入廁牽之令出出已凈洗，愛因緣故忘其臭穢。善男子！長者父母喻于聲聞、緣覺、菩薩，廁喻三界，子喻眾生，母不能拔喻聲聞緣覺，父能拔濟喻諸菩薩，愛因緣者喻于大悲。菩薩摩訶薩具善方便入於三界，不為三界之所染污。是故道有二種：一者、聲聞；二者、菩薩。聲聞道者厭於三界，菩薩道者不厭三界。善男子！菩薩修集空無相愿，雖行諸有不墮于有，既不墮有復不取證，行三界者是名方便，不取證者是名智慧。

「善男子！菩薩摩訶薩觀一切法無有二相，若觀法等眾生亦等，如是等者涅槃亦等，是名智慧。若能如是等觀眾生不證涅槃，是名方便。清凈惠施是名為慧發願迴向，是名方便。」

「世尊！云何名為清凈智慧、清凈方便？」

「善男子！菩薩若見無我眾生壽命士夫，是名為慧。若修集

【現代漢語翻譯】 現代漢語譯本：供養佛、法、僧三寶，樂意為眾生奔走效力。在容易產生貪念的地方不起貪心，護持正法，樂於行佈施，具足清凈的戒律，以忍辱來莊嚴自身，勤奮修行精進，以禪定來莊嚴自身，修習智慧，廣聞佛法而不厭倦，清凈地修行梵行，修習三十七道品的大神通。善男子！菩薩摩訶薩修行這些法，不會被煩惱所污染，不會執著於三界。菩薩摩訶薩因為善巧方便的功德力，雖然身處三界，身心卻不會被污染。 「善男子！譬如一位長者只有一個兒子，非常疼愛。他的兒子玩耍時，不小心掉進了廁所。母親看到后，覺得污穢不堪。父親後來看到，責備母親，隨即自己進入廁所，把兒子拉出來，清洗乾淨。因為愛的原因，忘記了污穢。善男子！長者的父母比喻聲聞、緣覺、菩薩，廁所比喻三界，兒子比喻眾生，母親不能救拔比喻聲聞緣覺，父親能夠救拔比喻諸菩薩，愛的因緣比喻大悲。菩薩摩訶薩具足善巧方便，進入三界，不會被三界所污染。所以道有二種：一是聲聞道，二是菩薩道。聲聞道厭惡三界，菩薩道不厭惡三界。善男子！菩薩修習空、無相、無愿，雖然在諸有中修行，卻不墮入有，既不墮入有，也不急於證悟。在三界中修行，這叫做方便；不急於證悟，這叫做智慧。 「善男子！菩薩摩訶薩觀察一切法沒有二相，如果觀察法平等，眾生也平等，像這樣平等，涅槃也平等，這叫做智慧。如果能夠這樣平等地觀察眾生而不急於證悟涅槃，這叫做方便。清凈的佈施叫做智慧，發願迴向叫做方便。」 「世尊！什麼叫做清凈智慧、清凈方便？」 「善男子！菩薩如果見到無我、無眾生、無壽命、無士夫（指代眾生），這叫做智慧。如果修習

【English Translation】 English version: Offering to the Three Jewels (Buddha, Dharma, Sangha), gladly serving and attending to all beings. Not generating greed in places where greed arises, upholding the Right Dharma, delighting in giving, fully possessing pure precepts, adorning oneself with patience, diligently practicing vigor, adorning oneself with meditative concentration, cultivating wisdom, listening to the Dharma extensively without weariness, practicing pure conduct, cultivating great spiritual powers and the thirty-seven factors of enlightenment. Good man! When a Bodhisattva Mahasattva practices these dharmas, they are not defiled by afflictions and are not attached to the three realms. Because of the power of skillful means and merit, although a Bodhisattva Mahasattva dwells in the three realms, their body and mind are not defiled. 「Good man! For example, a wealthy man has only one son whom he loves dearly. While playing, the son accidentally falls into a latrine. When the mother sees this, she finds it disgusting and unclean. Later, the father sees it and scolds the mother. He immediately enters the latrine, pulls the son out, and washes him clean. Because of love, he forgets the stench. Good man! The parents of the wealthy man are metaphors for Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and Bodhisattvas; the latrine is a metaphor for the three realms; the son is a metaphor for sentient beings; the mother's inability to rescue is a metaphor for Sravakas and Pratyekabuddhas; the father's ability to rescue is a metaphor for Bodhisattvas; and the cause of love is a metaphor for great compassion. A Bodhisattva Mahasattva, possessing skillful means, enters the three realms without being defiled by them. Therefore, there are two paths: one is the path of Sravakas, and the other is the path of Bodhisattvas. The path of Sravakas is to be weary of the three realms, while the path of Bodhisattvas is not to be weary of the three realms. Good man! A Bodhisattva cultivates emptiness, signlessness, and wishlessness. Although they practice in the realms of existence, they do not fall into existence. Not falling into existence, they also do not rush to attain enlightenment. Practicing in the three realms is called skillful means; not rushing to attain enlightenment is called wisdom.」 「Good man! A Bodhisattva Mahasattva observes that all dharmas have no duality. If one observes that dharmas are equal, then sentient beings are also equal. If they are equal in this way, then Nirvana is also equal. This is called wisdom. If one can observe sentient beings equally in this way without rushing to attain Nirvana, this is called skillful means. Pure giving is called wisdom, and making vows and dedicating merit is called skillful means.」 「World Honored One! What is called pure wisdom and pure skillful means?」 「Good man! If a Bodhisattva sees no self, no sentient beings, no life span, and no person (referring to sentient beings), this is called wisdom. If one cultivates

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空無相無愿，以諸善根愿及眾生迴向菩提，是名方便。複次，善男子！知諸眾生下中上根，是名為慧。知已隨意而為說法，是名方便。凈智慧故雖行諸有心無染著，凈方便故雖修二乘不證其果。

「善男子！若能不為一切煩惱之所污染，是名為慧。能調眾生悉令趣向阿耨多羅三藐三菩提，是名方便。菩薩發願悉令眾生得無盡財、無盡福德增長善根，諸學無學聲聞緣覺，一切菩薩隨意得法名凈方便。若能受持一切佛法，廣分別說，無窮盡說，無障礙說，不空而說，隨樂而說，是名凈慧。菩薩摩訶薩生生之處不失無上菩提之心，是名凈慧。生生之處所作善法愿及眾生，名凈方便。凈慧因緣知菩提心無住無根，凈方便故化諸眾生趣于菩提。」

「世尊！菩薩摩訶薩若具如是二凈，所作諸業無非菩提。何以故？一切法中悉有闇障，壞闇障故即是菩提，是故菩薩常不遠離於菩提也。菩薩若作如是念言：『我離菩提。』當知是人不得菩提。若念：『我今有菩提』者，是人菩提有凈不凈。若能如是觀諸法者即得菩提，即是凈智方便也。」

「善男子！過去無量阿僧祇劫，有佛出世，號無邊光如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊；土名不眴，劫名光味。爾時，世尊初坐

【現代漢語翻譯】 現代漢語譯本：以空性（空無自性）、無相（沒有具體形象）、無愿（不執著于願望）的智慧，將所有善根迴向給眾生，並以此願望迴向菩提（覺悟），這稱為方便（善巧的方法）。此外，善男子！瞭解眾生根性的下、中、上，這稱為智慧。瞭解之後，隨眾生的根性而為他們說法，這稱為方便。因為清凈的智慧，即使在輪迴中修行，內心也不會被染著；因為清凈的方便，即使修習二乘（聲聞乘和緣覺乘），也不會證得二乘的果位。 善男子！如果能夠不被一切煩惱所污染，這稱為智慧。能夠調伏眾生，使他們都趨向阿耨多羅三藐三菩提（無上正等正覺），這稱為方便。菩薩發願，使一切眾生獲得無盡的財富、無盡的福德，增長善根，使所有有學、無學的聲聞（聽聞佛法而修行者）、緣覺（獨自覺悟者），以及一切菩薩都能隨意獲得佛法，這稱為清凈的方便。如果能夠受持一切佛法，廣泛地分別解說，無窮盡地說，無障礙地說，不空談地說，隨眾生的意樂而說，這稱為清凈的智慧。菩薩摩訶薩（大菩薩）生生世世都不會失去無上菩提之心，這稱為清凈的智慧。生生世世所做的善法都回向給眾生，這稱為清凈的方便。因為清凈智慧的因緣，知道菩提心是無所住、無所依的；因為清凈方便的緣故，教化眾生趨向菩提。 世尊！菩薩摩訶薩如果具足這兩種清凈，所做的一切事業沒有不是爲了菩提的。為什麼呢？一切法中都有黑暗的障礙，破除這些黑暗的障礙就是菩提，所以菩薩常常不遠離菩提。菩薩如果這樣想：『我離開了菩提。』應當知道這個人不能得到菩提。如果想：『我現在有菩提。』這個人所擁有的菩提是有清凈和不清凈的。如果能夠這樣觀察諸法，就能得到菩提，這就是清凈的智慧和方便。 善男子！在過去無量阿僧祇劫（極長的時間單位）之前，有佛出世，號無邊光如來（如實而來者）、應（應供者）、正遍知（真正遍知一切者）、明行足（智慧和行為都圓滿者）、善逝（善於逝去者）、世間解（瞭解世間一切者）、無上士（無上之人）、調御丈夫（調御一切眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最尊貴者）；他的國土名為不眴，劫名為光味。當時，世尊初坐

【English Translation】 English version: With the wisdom of emptiness (absence of inherent existence), non-appearance (no specific form), and non-desire (not clinging to wishes), dedicating all roots of goodness to sentient beings and directing this aspiration towards Bodhi (enlightenment), this is called skillful means (upaya). Furthermore, good man! Knowing the lower, middle, and upper faculties of sentient beings, this is called wisdom. Having known this, teaching the Dharma according to their faculties, this is called skillful means. Because of pure wisdom, even while practicing in samsara, the mind is not defiled; because of pure skillful means, even while cultivating the two vehicles (Shravakayana and Pratyekabuddhayana), one does not attain their fruits. Good man! If one is able to not be defiled by all afflictions, this is called wisdom. Being able to tame sentient beings, causing them all to turn towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), this is called skillful means. A Bodhisattva makes vows, causing all sentient beings to obtain inexhaustible wealth, inexhaustible merit, and to increase their roots of goodness, so that all Shravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who awaken on their own), both with and without learning, and all Bodhisattvas can obtain the Dharma at will, this is called pure skillful means. If one is able to uphold all the Buddha's teachings, extensively explain them, speak endlessly, speak without obstruction, speak without emptiness, and speak according to the inclinations of sentient beings, this is called pure wisdom. A Bodhisattva Mahasattva (great Bodhisattva) in every life does not lose the mind of unsurpassed Bodhi, this is called pure wisdom. In every life, the good deeds done are dedicated to sentient beings, this is called pure skillful means. Because of the cause of pure wisdom, one knows that the Bodhi mind is without dwelling and without root; because of pure skillful means, one transforms sentient beings, leading them towards Bodhi. World Honored One! If a Bodhisattva Mahasattva possesses these two purities, all the actions they perform are not other than Bodhi. Why is that? In all dharmas there are obscurations of darkness, and destroying these obscurations of darkness is Bodhi, therefore, a Bodhisattva is never far from Bodhi. If a Bodhisattva thinks, 'I am apart from Bodhi,' know that this person cannot attain Bodhi. If one thinks, 'I now have Bodhi,' the Bodhi that this person has is both pure and impure. If one is able to observe all dharmas in this way, one will attain Bodhi, and this is pure wisdom and skillful means. Good man! In the past, immeasurable asamkhya kalpas (extremely long units of time) ago, a Buddha appeared in the world, named Boundless Light Tathagata (One who has thus come), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shastha Devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One); his land was named Not-Winking, and the kalpa was named Light-Flavor. At that time, the World Honored One first sat

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道場菩提樹下未成佛時，十方世界一生補處，不退菩薩悉來睹見，至其所已以種種華而供養之，華處空中高七多羅樹。成佛道已放大光明遍照十方，十方世界多有諸天，見佛光已各作是言：『無邊光佛真實出世。』彼佛世界莊嚴麗飾，如彼他化自在天宮，彼劫初時過十千年，有佛出世號曰光味，是故此劫名曰光味。

「善男子！光味劫中有十四億諸佛如來出現於世，其佛世界有九萬六千小國，一一國土縱廣八萬四千由旬，一一國有八萬四千城，其城縱廣滿一由旬，一一城中居止人民八萬四千。彼土具足如是等事。其土純以四寶挍飾，所謂金銀琉璃頗梨，多饒飲食無所乏少，其土人民無我我所，猶如北方郁單越土。其佛壽命滿十中劫，聲聞大眾九萬六千億，菩薩大眾萬二千億。

「土有二城：一名、樂；二名、凈。其佛世尊生於凈城，住於樂城。其土有王名曰凈聲，七寶具足統領三千大千世界。後宮婇女三萬六千，姿顏端嚴如天無別，有十萬子雄猛勇健，悉皆具半那羅延力，各各成就二十八相，一切皆發阿耨多羅三藐三菩提心。有八萬女清凈無穢，形容瑰異如天無差，一切亦發阿耨多羅三藐三菩提心。其王爾時經二劫中，供養如來及聲聞菩薩大眾，為如來故造作寶坊滿五由旬，是寶坊中復有寶樓其數十萬，

【現代漢語翻譯】 現代漢語譯本：當佛陀在菩提樹下尚未成佛時，十方世界中一生補處（指下一世將成佛的菩薩）的不退菩薩都來瞻仰，到達他所在之處后，用各種鮮花供養他，鮮花在空中堆積高達七多羅樹（一種高大的樹木）。當佛陀成就佛道后，放出大光明遍照十方世界，十方世界中有很多天人，見到佛光后都說：『無邊光佛真實出世了。』那個佛的世界莊嚴華麗，如同他化自在天宮（欲界頂層天宮），那個劫初時過了十千年，有佛出世，號為光味，因此這個劫被稱為光味。 善男子！光味劫中有十四億諸佛如來出現於世，他們的佛世界有九萬六千個小國，每一個國土縱橫八萬四千由旬（古印度長度單位），每一個國家有八萬四千座城，每座城縱橫滿一由旬，每一座城中居住著八萬四千人。那個國土具備這些條件。那個國土完全用四寶裝飾，即金、銀、琉璃、頗梨（水晶），食物充足，沒有任何缺乏，那個國土的人民沒有我執和我的所有，如同北方郁單越（四大洲之一）的國土。那個佛的壽命長達十中劫，聲聞弟子有九萬六千億，菩薩弟子有一萬二千億。 那個國土有兩座城：一座叫樂，一座叫凈。那位佛世尊出生在凈城，住在樂城。那個國土有一位國王，名叫凈聲，擁有七寶，統治著三千大千世界。後宮有三萬六千位妃嬪，容貌端莊美麗，如同天人一般，有十萬個兒子，雄壯勇猛，都具有半那羅延（一種大力神）的力量，各自成就了二十八相（佛的三十二相中的一部分），都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。有八萬個女兒，清凈無染，容貌奇特，如同天人一般，也都發起了阿耨多羅三藐三菩提心。那位國王當時在兩個劫中，供養如來以及聲聞菩薩大眾，爲了如來建造了寶坊，佔地五由旬，這個寶坊中還有數十萬座寶樓。

【English Translation】 English version: When the Buddha was under the Bodhi tree, before attaining Buddhahood, all the Bodhisattvas of the ten directions who were in their last life before Buddhahood (ekajati-pratibaddha) and would not regress, came to see him. Having arrived at his place, they offered him various flowers, which piled up in the air to a height of seven Tala trees (a tall tree). After the Buddha attained Buddhahood, he emitted great light that illuminated the ten directions. Many devas (gods) in the ten directions, seeing the Buddha's light, all said: 'The Buddha of Boundless Light has truly appeared in the world.' That Buddha's world was adorned and magnificent, like the Paranirmitavasavartin heaven (the highest heaven of the desire realm). At the beginning of that kalpa (eon), after ten thousand years had passed, a Buddha appeared named Light Taste, hence this kalpa is called Light Taste. Good man! In the Light Taste kalpa, fourteen billion Buddhas, Tathagatas, appeared in the world. Their Buddha worlds had ninety-six thousand small countries. Each country was eighty-four thousand yojanas (an ancient Indian unit of distance) in length and breadth. Each country had eighty-four thousand cities. Each city was one yojana in length and breadth. In each city lived eighty-four thousand people. That land was endowed with such conditions. That land was purely adorned with the four treasures, namely gold, silver, lapis lazuli, and crystal. There was an abundance of food and nothing was lacking. The people of that land had no attachment to self or possessions, like the land of Uttarakuru (one of the four great continents) in the north. That Buddha's lifespan was ten intermediate kalpas. The assembly of Sravakas (hearers) numbered ninety-six trillion, and the assembly of Bodhisattvas numbered twelve trillion. That land had two cities: one named Joy, and the other named Purity. That Buddha, the World Honored One, was born in the city of Purity and resided in the city of Joy. That land had a king named Pure Voice, who possessed the seven treasures and ruled over the three thousand great thousand worlds. His harem had thirty-six thousand concubines, whose appearances were dignified and beautiful, like devas. He had one hundred thousand sons, who were brave and vigorous, all possessing half the strength of Narayana (a powerful deity), each having achieved the twenty-eight marks (part of the thirty-two marks of a Buddha), and all having generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). There were eighty thousand daughters, pure and undefiled, whose appearances were extraordinary, like devas, and all had also generated the mind of Anuttara-samyak-sambodhi. That king, during two kalpas, made offerings to the Tathagata and the assembly of Sravakas and Bodhisattvas. For the sake of the Tathagata, he built a jeweled enclosure that covered five yojanas, and within this jeweled enclosure were hundreds of thousands of jeweled towers.

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為供養僧。

「爾時，聖王與其眷屬，一切皆修清凈梵行。時佛教化無量眾生於大乘法，復化無數于聲聞乘。爾時其王供養佛已，與諸眷屬俱至佛所，頭面禮足右繞恭敬，長跪合掌，白佛言：『世尊！云何菩薩修行大乘不隨他語？云何菩薩生得畢竟？云何菩薩得無所住？云何菩薩得無動慧？云何菩薩得清凈慧？云何菩薩力能遠見？云何菩薩諸根猛利？云何菩薩具足佛土？云何菩薩行不放逸？云何菩薩聞甚深法心不怖畏？云何菩薩得名菩薩？』

「佛言：『大王！有四事法，修行大乘不隨他語。何等為四？一者、具足聖信出於世界；二者、具足智慧觀諸法性；三者、具諸神通；四者、修凈精進為化眾生。大王！菩薩具足如是四法，修行大乘不隨他語。復有四法生得畢竟。何等為四？一者、知于善法為調伏心；二者、不貪己樂；三者、為諸眾生修集慈悲；四者、常樂大乘；是名為四。大王！復有四法得無所住。何等為四？一、凈於心；二、凈莊嚴；三、離虛誑；四、修堅慧為具福德；是名四法。大王！復有四法得凈智慧。何等為四？一者、凈眼；二者、以四攝法攝取眾生；三者、凈身三十二相八十種好；四、凈佛土觀凈法界；是名為四。大王！復有四法，能得遠見諸根猛利。何等為四？一者、念菩提樹不捨菩

【現代漢語翻譯】 現代漢語譯本 爲了供養僧眾。 當時，聖王和他的眷屬，都修持清凈的梵行。那時，佛陀教化無量眾生修習大乘佛法，又教化無數眾生修習聲聞乘佛法。當時，國王供養佛陀完畢后，與他的眷屬一同來到佛陀面前，頭面頂禮佛足，右繞佛陀以示恭敬，然後長跪合掌，對佛陀說：『世尊！菩薩如何修行大乘而不隨他人言語所動？菩薩如何才能最終成就？菩薩如何才能達到無所住的境界？菩薩如何才能獲得不動搖的智慧？菩薩如何才能獲得清凈的智慧？菩薩如何才能擁有遠見的智慧？菩薩如何才能諸根敏銳？菩薩如何才能具足清凈的佛土？菩薩如何才能行不放逸？菩薩如何才能聽聞甚深佛法而不心生怖畏？菩薩如何才能被稱為菩薩？』 佛陀說：『大王！有四種法，修行大乘的菩薩不會被他人言語所動。是哪四種呢？第一，具足聖信，超越世俗；第二，具足智慧，觀察諸法實性；第三，具足各種神通；第四，修持清凈精進，爲了教化眾生。大王！菩薩具足這四種法，修行大乘就不會被他人言語所動。還有四種法能使菩薩最終成就。是哪四種呢？第一，明白善法是爲了調伏內心；第二，不貪戀自己的安樂；第三，爲了眾生修集慈悲；第四，常常樂於修習大乘佛法；這稱為四種法。大王！還有四種法能使菩薩達到無所住的境界。是哪四種呢？第一，清凈內心；第二，清凈莊嚴；第三，遠離虛妄；第四，修持堅固的智慧以積累福德；這稱為四種法。大王！還有四種法能使菩薩獲得清凈的智慧。是哪四種呢？第一，清凈的眼睛；第二，用四攝法攝受眾生；第三，清凈的身體，具足三十二相和八十種好；第四，清凈佛土，觀察清凈的法界；這稱為四種法。大王！還有四種法，能使菩薩獲得遠見和諸根敏銳。是哪四種呢？第一，憶念菩提樹（菩提樹，佛陀成道之樹）而不捨棄菩

【English Translation】 English version For the purpose of offering to the Sangha. At that time, the Holy King and his retinue all practiced pure Brahma conduct. Then, the Buddha converted countless beings to the Mahayana Dharma, and also converted countless others to the Sravakayana. At that time, after the king had made offerings to the Buddha, he and his retinue came to the Buddha, bowed their heads to his feet, circumambulated him respectfully, knelt with palms together, and said to the Buddha: 『World Honored One! How does a Bodhisattva practice the Mahayana without being swayed by the words of others? How does a Bodhisattva attain ultimate realization? How does a Bodhisattva attain the state of non-abiding? How does a Bodhisattva attain unmoving wisdom? How does a Bodhisattva attain pure wisdom? How does a Bodhisattva have the power of far-seeing? How does a Bodhisattva have sharp faculties? How does a Bodhisattva possess a pure Buddha-land? How does a Bodhisattva practice non-negligence? How does a Bodhisattva hear profound Dharma without fear? How does a Bodhisattva come to be called a Bodhisattva?』 The Buddha said: 『Great King! There are four dharmas by which a Bodhisattva practicing the Mahayana is not swayed by the words of others. What are the four? First, possessing holy faith, transcending the world; second, possessing wisdom, observing the nature of all dharmas; third, possessing all kinds of supernatural powers; fourth, practicing pure diligence for the sake of converting beings. Great King! A Bodhisattva who possesses these four dharmas, practicing the Mahayana, is not swayed by the words of others. There are also four dharmas by which one attains ultimate realization. What are the four? First, knowing that good dharmas are for subduing the mind; second, not being greedy for one's own pleasure; third, cultivating loving-kindness and compassion for all beings; fourth, always delighting in the Mahayana; these are called the four. Great King! There are also four dharmas by which one attains the state of non-abiding. What are the four? First, purifying the mind; second, purifying adornments; third, abandoning falsehood; fourth, cultivating firm wisdom to accumulate merit; these are called the four dharmas. Great King! There are also four dharmas by which one attains pure wisdom. What are the four? First, pure eyes; second, using the four means of attraction to gather beings; third, a pure body with the thirty-two marks and eighty minor marks; fourth, purifying the Buddha-land and observing the pure Dharma realm; these are called the four. Great King! There are also four dharmas by which one attains far-seeing and sharp faculties. What are the four? First, remembering the Bodhi tree (Bodhi tree, the tree under which the Buddha attained enlightenment) without abandoning it;

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提心；二者、唸佛智慧亦不著智；三者、念法身，修集於空無相無愿；四者、唸佛涅槃，于生死中心無厭悔；是名為四。大王！復有四法具足佛土行不放逸，何等為四？一者、受帝釋身，為化諸天令不放逸；二者、受梵天身，為化諸天令不放逸；三者、受轉輪王身，為化眾生令不放逸；四者、受于大臣長者之身，具足珍寶，為化眾生令不放逸；是名為四。大王！復有四法聞甚深法心不怖畏。何等為四？一者、親近善友；二者、善友為說甚深佛法；三者、善能思惟；四者、如法而住；是名為四。大王！復有四法得菩薩名。何等為四？一者、求波羅蜜；二者、為諸眾生修集悲心；三者、樂求佛法；四者、化眾生時心不厭悔；是名為四。』

「善男子！時凈聲王從彼如來聞是法已，及諸眷屬一切皆得無生法忍，舍其國土于佛法中出家修道。爾時，世尊告彼王言：『大王！汝今出家即是報佛，若能如是生信舍離，是名大報，是名功德，多所利益。大王！菩薩出家有二十四利益之事。何等為二十四？一者、舍於世事得大自在；二者、舍于煩惱獲得解脫；三者、身服染衣得無染道；四者、具足四事得四性種；五者、樂於頭陀，遠離一切大欲惡欲；六者、不捨戒聚受人天樂；七者、不捨菩提獲得佛法；八者、常樂寂靜離世談語

【現代漢語翻譯】 現代漢語譯本：『第一，提起正念；第二，唸佛的智慧，也不執著于智慧本身；第三，念法身（佛的真身），修習空、無相、無愿的境界；第四，唸佛的涅槃（寂滅），對於生死輪迴的中心沒有厭倦和後悔；這稱為四種。大王！還有四種法能使佛土的修行不放逸，是哪四種呢？第一，受帝釋（天神之王）之身，爲了教化諸天不放逸；第二，受梵天（色界天之主）之身，爲了教化諸天不放逸；第三，受轉輪王（統治世界的理想君主）之身，爲了教化眾生不放逸；第四，受大臣長者之身，擁有充足的珍寶，爲了教化眾生不放逸；這稱為四種。大王！還有四種法能使聽聞甚深佛法時內心不恐懼。是哪四種呢？第一，親近善友；第二，善友為自己講述甚深佛法；第三，善於思考；第四，如法而住；這稱為四種。大王！還有四種法能獲得菩薩的稱號。是哪四種呢？第一，追求波羅蜜（到達彼岸的方法）；第二，爲了眾生修集悲心；第三，樂於追求佛法；第四，在教化眾生時內心不厭倦和後悔；這稱為四種。』 『善男子！當時凈聲王從那位如來聽聞這些法后，以及他的所有眷屬都獲得了無生法忍（對不生不滅的真理的領悟），捨棄了他的國土，在佛法中出家修行。那時，世尊告訴那位國王說：『大王！你現在出家就是報答佛恩，如果能像這樣生起信心並舍離世俗，這稱為大報，這稱為功德，能帶來很多利益。大王！菩薩出家有二十四種利益。是哪二十四種呢？第一，捨棄世俗之事，獲得大自在；第二，捨棄煩惱，獲得解脫；第三，身穿袈裟，獲得無染之道；第四，具足四事，獲得四性種（四種高貴的血統）；第五，樂於頭陀（苦行），遠離一切大欲和惡欲；第六，不捨戒律，享受人天之樂；第七，不捨菩提心，獲得佛法；第八，常樂寂靜，遠離世俗談話；』

【English Translation】 English version: 'First, to bring forth mindfulness; second, to contemplate the wisdom of the Buddha, without clinging to wisdom itself; third, to contemplate the Dharmakaya (the Buddha's true body), cultivating the state of emptiness, signlessness, and wishlessness; fourth, to contemplate the Nirvana (extinction) of the Buddha, without weariness or regret in the midst of the cycle of birth and death; these are called the four. Great King! There are also four practices that ensure diligence in the Buddha-land, what are these four? First, to take the form of Sakra (king of the gods), in order to transform the gods and prevent them from being negligent; second, to take the form of Brahma (lord of the form realm), in order to transform the gods and prevent them from being negligent; third, to take the form of a Wheel-Turning King (ideal monarch ruling the world), in order to transform sentient beings and prevent them from being negligent; fourth, to take the form of a minister or elder, possessing abundant treasures, in order to transform sentient beings and prevent them from being negligent; these are called the four. Great King! There are also four practices that ensure one is not afraid when hearing profound Dharma. What are these four? First, to be close to good friends; second, for good friends to explain the profound Buddha Dharma; third, to be skilled in contemplation; fourth, to abide in accordance with the Dharma; these are called the four. Great King! There are also four practices that lead to being called a Bodhisattva. What are these four? First, to seek the Paramitas (perfections); second, to cultivate compassion for all sentient beings; third, to delight in seeking the Buddha Dharma; fourth, to not be weary or regretful when transforming sentient beings; these are called the four.' 'Good man! At that time, King Pure Voice, having heard these teachings from that Tathagata, and all his retinue, all attained the forbearance of non-origination (understanding of the truth of non-birth and non-death), abandoned his kingdom, and left home to cultivate the Way in the Buddha Dharma. At that time, the World Honored One said to that king: 'Great King! Your leaving home now is repaying the Buddha, if you can generate faith and abandon the worldly in this way, this is called a great repayment, this is called merit, and it brings many benefits. Great King! There are twenty-four benefits to a Bodhisattva leaving home. What are these twenty-four? First, abandoning worldly affairs, one attains great freedom; second, abandoning afflictions, one attains liberation; third, wearing the monastic robe, one attains the undefiled path; fourth, possessing the four qualities, one attains the four noble lineages; fifth, delighting in ascetic practices, one is far from all great desires and evil desires; sixth, not abandoning the precepts, one enjoys the pleasures of gods and humans; seventh, not abandoning Bodhicitta, one attains the Buddha Dharma; eighth, always delighting in tranquility, one is far from worldly talk;'

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；九者、不著法故得大凈心；十者、具足禪支，得禪定故；十一者、求于多聞，得智慧故；十二者、破壞憍慢，得智慧故；十三者、破除邪見，得正見故。十四者、不生覺觀，為真實知諸法界故；十五者、等觀眾生，得大慈故；十六者、化諸眾生心無疲惓，得大悲故；十七者、不惜身命，為護法故；十八者、寂靜其心，為得神通故；十九者、念于如來，為見佛故；二十者、修善思惟，為得十二緣深智慧故；二十一者、得於順忍；二十二者、得無生忍；二十三者、信一切功德；二十四者、得佛智慧；是名二十四。』

「善男子！爾時，聖王聞是法已，轉以教化一切男女眷屬臣民，時彼國中有九萬九千億眾生悉共出家。

「善男子！凈聲比丘既出家已，復白佛言：『世尊！我今云何得名出家？』佛言：『比丘！汝名凈聲，當凈自界，自界既凈則名比丘則名出家。』爾時比丘聞佛說已，心樂寂靜，作是思惟：『界者即眼，觀眼空者即是凈界，夫凈界者即是佛土，耳鼻舌身亦復如是，意者即界，若觀意空即是凈界，夫凈界者即是佛土，即是一界，即是空界，即眾生界，即無相界，即無愿界，即無作界，即無為界。』

「善男子！凈聲比丘如是觀已，即時獲得身輕心輕，身心輕已得無量神通，得神通已得樂說

【現代漢語翻譯】 現代漢語譯本：第九，不執著於法，因此獲得清凈的心；第十，具備禪定的要素，因此獲得禪定；第十一，追求廣博的知識，因此獲得智慧；第十二，破除驕慢，因此獲得智慧；第十三，破除邪見，因此獲得正見；第十四，不生起覺觀，是爲了真實瞭解諸法界；第十五，平等看待眾生，因此獲得大慈；第十六，教化眾生而不感到疲倦，因此獲得大悲；第十七，不吝惜自己的生命，是爲了守護佛法；第十八，使內心寂靜，是爲了獲得神通；第十九，憶念如來（佛的稱號），是爲了見到佛；第二十，修習善的思惟，是爲了獲得十二因緣的甚深智慧；第二十一，獲得順忍（對逆境的忍耐）；第二十二，獲得無生忍（對一切法不生不滅的理解）；第二十三，相信一切功德；第二十四，獲得佛的智慧。這被稱為二十四種修行。

『善男子！』當時，聖王聽聞此法后，便將其教化給所有的男女眷屬和臣民，當時那個國家中有九萬九千億眾生都一起出家。

『善男子！』凈聲比丘出家后，又對佛說：『世尊！我現在如何才能被稱為出家？』佛說：『比丘！你的名字是凈聲，應當凈化自己的界（指六根），自己的界清凈了就稱為比丘，就稱為出家。』當時，比丘聽聞佛的教誨后，內心喜愛寂靜，這樣思惟：『界是指眼睛，觀察眼睛是空的，這就是清凈的界，清凈的界就是佛土，耳朵、鼻子、舌頭、身體也是如此，意是指界，如果觀察意是空的，這就是清凈的界，清凈的界就是佛土，即是一界，即是空界，即是眾生界，即是無相界，即是無愿界，即是無作界，即是無為界。』

『善男子！』凈聲比丘這樣觀察后，立刻獲得身輕心輕，身心輕后獲得無量的神通，獲得神通后獲得樂說（辯才）。 現代漢語譯本：第九，不執著於法，因此獲得清凈的心；第十，具備禪定的要素，因此獲得禪定；第十一，追求廣博的知識，因此獲得智慧；第十二，破除驕慢，因此獲得智慧；第十三，破除邪見，因此獲得正見；第十四，不生起覺觀，是爲了真實瞭解諸法界；第十五，平等看待眾生，因此獲得大慈；第十六，教化眾生而不感到疲倦，因此獲得大悲；第十七，不吝惜自己的生命，是爲了守護佛法；第十八，使內心寂靜，是爲了獲得神通；第十九，憶念如來（佛的稱號），是爲了見到佛；第二十，修習善的思惟，是爲了獲得十二因緣的甚深智慧；第二十一，獲得順忍（對逆境的忍耐）；第二十二，獲得無生忍（對一切法不生不滅的理解）；第二十三，相信一切功德；第二十四，獲得佛的智慧。這被稱為二十四種修行。

『善男子！』當時，聖王聽聞此法后，便將其教化給所有的男女眷屬和臣民，當時那個國家中有九萬九千億眾生都一起出家。

『善男子！』凈聲比丘出家后，又對佛說：『世尊！我現在如何才能被稱為出家？』佛說：『比丘！你的名字是凈聲，應當凈化自己的界（指六根），自己的界清凈了就稱為比丘，就稱為出家。』當時，比丘聽聞佛的教誨后，內心喜愛寂靜，這樣思惟：『界是指眼睛，觀察眼睛是空的，這就是清凈的界，清凈的界就是佛土，耳朵、鼻子、舌頭、身體也是如此，意是指界，如果觀察意是空的，這就是清凈的界，清凈的界就是佛土，即是一界，即是空界，即是眾生界，即是無相界，即是無愿界，即是無作界，即是無為界。』

『善男子！』凈聲比丘這樣觀察后，立刻獲得身輕心輕，身心輕后獲得無量的神通，獲得神通后獲得樂說（辯才）。

【English Translation】 English version: Ninth, by not being attached to the Dharma, one obtains a pure mind; tenth, by possessing the factors of dhyana (meditation), one obtains dhyana; eleventh, by seeking extensive learning, one obtains wisdom; twelfth, by destroying arrogance, one obtains wisdom; thirteenth, by destroying wrong views, one obtains right views; fourteenth, by not giving rise to perception and contemplation, one truly understands all the realms of Dharma; fifteenth, by regarding all sentient beings equally, one obtains great compassion; sixteenth, by teaching and transforming sentient beings without fatigue, one obtains great pity; seventeenth, by not cherishing one's own life, one protects the Dharma; eighteenth, by calming one's mind, one obtains supernatural powers; nineteenth, by contemplating the Tathagata (Buddha's title), one sees the Buddha; twentieth, by cultivating good thoughts, one obtains profound wisdom of the twelve links of dependent origination; twenty-first, one obtains forbearance in accordance with the truth; twenty-second, one obtains the forbearance of non-origination; twenty-third, one believes in all merits; twenty-fourth, one obtains the wisdom of the Buddha. These are called the twenty-four practices.

'Good man!' At that time, the holy king, having heard this Dharma, then taught it to all his male and female relatives and subjects. At that time, in that country, ninety-nine billion beings all left home together.

'Good man!' After the Bhikshu (monk) Pure Voice had left home, he again said to the Buddha: 'World Honored One! How can I now be called a renunciate?' The Buddha said: 'Bhikshu! Your name is Pure Voice, you should purify your own realm (referring to the six senses). When your own realm is purified, you are called a Bhikshu, and you are called a renunciate.' At that time, the Bhikshu, having heard the Buddha's teaching, delighted in tranquility, and thought thus: 'The realm refers to the eyes. Observing that the eyes are empty is the pure realm. The pure realm is the Buddha land. The ears, nose, tongue, and body are also like this. The mind refers to the realm. If one observes that the mind is empty, this is the pure realm. The pure realm is the Buddha land. It is one realm, it is the empty realm, it is the realm of sentient beings, it is the realm of no characteristics, it is the realm of no wishes, it is the realm of no action, it is the realm of non-doing.'

'Good man!' After the Bhikshu Pure Voice had observed in this way, he immediately obtained lightness of body and lightness of mind. Having obtained lightness of body and mind, he obtained immeasurable supernatural powers. Having obtained supernatural powers, he obtained eloquence. English version: Ninth, by not being attached to the Dharma, one obtains a pure mind; tenth, by possessing the factors of dhyana (meditation), one obtains dhyana; eleventh, by seeking extensive learning, one obtains wisdom; twelfth, by destroying arrogance, one obtains wisdom; thirteenth, by destroying wrong views, one obtains right views; fourteenth, by not giving rise to perception and contemplation, one truly understands all the realms of Dharma; fifteenth, by regarding all sentient beings equally, one obtains great compassion; sixteenth, by teaching and transforming sentient beings without fatigue, one obtains great pity; seventeenth, by not cherishing one's own life, one protects the Dharma; eighteenth, by calming one's mind, one obtains supernatural powers; nineteenth, by contemplating the Tathagata (Buddha's title), one sees the Buddha; twentieth, by cultivating good thoughts, one obtains profound wisdom of the twelve links of dependent origination; twenty-first, one obtains forbearance in accordance with the truth; twenty-second, one obtains the forbearance of non-origination; twenty-third, one believes in all merits; twenty-fourth, one obtains the wisdom of the Buddha. These are called the twenty-four practices.

'Good man!' At that time, the holy king, having heard this Dharma, then taught it to all his male and female relatives and subjects. At that time, in that country, ninety-nine billion beings all left home together.

'Good man!' After the Bhikshu (monk) Pure Voice had left home, he again said to the Buddha: 'World Honored One! How can I now be called a renunciate?' The Buddha said: 'Bhikshu! Your name is Pure Voice, you should purify your own realm (referring to the six senses). When your own realm is purified, you are called a Bhikshu, and you are called a renunciate.' At that time, the Bhikshu, having heard the Buddha's teaching, delighted in tranquility, and thought thus: 'The realm refers to the eyes. Observing that the eyes are empty is the pure realm. The pure realm is the Buddha land. The ears, nose, tongue, and body are also like this. The mind refers to the realm. If one observes that the mind is empty, this is the pure realm. The pure realm is the Buddha land. It is one realm, it is the empty realm, it is the realm of sentient beings, it is the realm of no characteristics, it is the realm of no wishes, it is the realm of no action, it is the realm of non-doing.'

'Good man!' After the Bhikshu Pure Voice had observed in this way, he immediately obtained lightness of body and lightness of mind. Having obtained lightness of body and mind, he obtained immeasurable supernatural powers. Having obtained supernatural powers, he obtained eloquence.

---

無礙陀羅尼門。

「善男子！汝知爾時凈聲比丘豈異人乎？即汝身是。男女眷屬即汝所將來菩薩聽法眾是。」說是伊帝目多伽時，萬八千人發阿耨多羅三藐三菩提心，八千眾生得無生忍。

「善男子！若有欲得阿耨多羅三藐三菩提者，當如法說如說而住。云何名為如法而說、如說而住？善男子！若有人言：『我當作佛，請諸眾生許以法味。』請已不能受持讀誦分別解說微妙經典，不能護持清凈禁戒、勤修精進，不修知足，于善法中少得知足，是名欺誑，不如法說不如說住。若有人言：『我當作佛，請諸眾生許以法味。』請已受持讀誦演說，護持禁戒勤修精進，少欲知足多得善法不生足想，是名不誑，如法而說如說而住。

「善男子！譬如國王多請賓客，請已不設供賓之具，賓客既至方云未辦。於是賓客各作是言：『昨受王請，家不設食，今赴王信復無所得。』呵責愁恚怨嘆啼泣。善男子！菩薩摩訶薩請諸眾生許以法食，不求多聞持戒精進，不修三十七助道法，眾生呵責人天涕泣。

「善男子！菩薩摩訶薩若能如作應如作說，不應欺誑一切眾生。

「複次，善男子！復有眾生請求菩薩：『為我說法。』菩薩許言：『當爲汝說。』許已放逸。眾生既見菩薩放逸，即便勸喻，既勸喻已方為說

【現代漢語翻譯】 現代漢語譯本： 無礙陀羅尼門。 『善男子！你可知那時凈聲比丘是別人嗎？他就是你自身。那些男女眷屬就是你未來將要帶領聽法的菩薩眾。』當佛陀說這段關於伊帝目多伽（Iti-muttaka，一種佛經）的教義時，有一萬八千人發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），八千眾生證得了無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟）。 『善男子！如果有人想要獲得阿耨多羅三藐三菩提，應當如法宣說，如所說而住。什麼叫做如法宣說、如說而住呢？善男子！如果有人說：『我將成佛，請諸眾生品嚐法味。』邀請之後卻不能受持、讀誦、分別解說微妙經典，不能護持清凈戒律、勤修精進，不修知足，對於善法少有知足，這叫做欺騙，不如法宣說，不如所說而住。如果有人說：『我將成佛，請諸眾生品嚐法味。』邀請之後能夠受持、讀誦、演說，護持戒律，勤修精進，少欲知足，多得善法而不生滿足之想，這叫做不欺騙，如法宣說，如所說而住。 『善男子！譬如國王廣邀賓客，邀請之後卻不準備招待賓客的器具，賓客到了才說沒有準備好。於是賓客們各自說道：『昨天接受了國王的邀請，家裡沒有準備食物，今天來赴宴卻又一無所得。』他們呵責、愁悶、怨嘆、啼哭。善男子！菩薩摩訶薩邀請諸眾生品嚐法食，卻不求多聞、持戒、精進，不修三十七助道品（bodhipaksika-dharma，通往覺悟的三十七種修行方法），眾生就會呵責，人天也會涕泣。 『善男子！菩薩摩訶薩如果能夠如所作而行，如所說而說，就不應該欺騙一切眾生。 『再者，善男子！還有眾生請求菩薩：『請為我們說法。』菩薩答應說：『當爲你們說法。』答應之後卻放逸。眾生看到菩薩放逸，就勸告他，勸告之後才為他們說法。

【English Translation】 English version: The Gate of Unobstructed Dharani. 『Good man! Do you know if the Bhikshu Pure Voice at that time was different from anyone else? He was you yourself. The male and female relatives were the Bodhisattva assembly that you will lead to listen to the Dharma.』 When the Buddha spoke this teaching about Iti-muttaka (a type of Buddhist scripture), eighteen thousand people generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), and eight thousand beings attained the kshanti (acceptance) of non-origination of dharmas (anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing of phenomena). 『Good man! If someone wishes to attain anuttara-samyak-sambodhi, they should speak according to the Dharma and abide by what they have spoken. What is meant by speaking according to the Dharma and abiding by what one has spoken? Good man! If someone says, 『I will become a Buddha, and I invite all beings to taste the flavor of the Dharma,』 but after inviting them, they cannot uphold, recite, analyze, and explain the subtle scriptures, cannot protect the pure precepts, diligently cultivate vigor, do not cultivate contentment, and are content with little in good dharmas, this is called deception, not speaking according to the Dharma, and not abiding by what one has spoken. If someone says, 『I will become a Buddha, and I invite all beings to taste the flavor of the Dharma,』 and after inviting them, they can uphold, recite, expound, protect the precepts, diligently cultivate vigor, have few desires, are content, and gain many good dharmas without generating thoughts of satisfaction, this is called non-deception, speaking according to the Dharma, and abiding by what one has spoken.』 『Good man! It is like a king who invites many guests, but after inviting them, does not prepare the means to entertain them. When the guests arrive, he says that he is not ready. Then the guests each say, 『Yesterday, we accepted the king』s invitation, and we did not prepare food at home. Today, we came to the feast, but we have gained nothing.』 They scold, are distressed, complain, and weep. Good man! If a Bodhisattva Mahasattva invites all beings to taste the food of the Dharma, but does not seek much learning, uphold the precepts, or cultivate vigor, and does not cultivate the thirty-seven factors of enlightenment (bodhipaksika-dharma, the thirty-seven practices leading to enlightenment), beings will scold, and humans and devas will weep.』 『Good man! If a Bodhisattva Mahasattva can act as they should act and speak as they should speak, they should not deceive all beings.』 『Furthermore, good man! There are also beings who request a Bodhisattva, 『Please teach us the Dharma.』 The Bodhisattva promises, 『I will teach you the Dharma.』 After promising, they become negligent. When the beings see that the Bodhisattva is negligent, they advise him, and only after being advised does he teach them the Dharma.』

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法。說時或問甚深之義，以放逸故而不能答，不能答故心生慚愧，護于身心誑于眾生而便舍離。善男子！菩薩若欲如說而住，無惜身心以護眾生。

「善男子！過去世有一師子王，住深山窟常作是念：『我是一切獸中之王，力能視護一切諸獸。』時彼山中有二獼猴共生二子。時獼猴向師子王作如是言：『王若能護一切獸者，我今二子以相委付，我欲余行求覓飲食。』時師子王即便許可，時彼獼猴留其二子，付彼獸王即舍而行。是時，山中有一鷲王名利見，師子王眠，即便搏取獼猴二子處險而住。時王寤已，即向鷲王而說偈言：

「『我今啟請大鷲王，　　唯愿至心受我語， 　　幸見為故放舍之，　　莫令失信生慚恥。』

「鷲王說偈報師子王：

「『我能飛行遊虛空，　　已過汝界心無畏， 　　若必護是二子者，　　為我故應舍是身。』

「師子王言：

「『我今為護是二子，　　捨身不惜如枯草， 　　若我護身而妄語，　　云何得稱如說行？』

「說是偈已即至高處，欲舍其身。

「爾時，鷲王復說偈言：

「『若為他故舍身命，　　是人即受無上樂， 　　我今施汝獼猴子，　　愿大法王莫自害。』

「善男子！時師子王，即我身是；雄獼猴者，即迦葉是；

【現代漢語翻譯】 現代漢語譯本 關於法，說法時如果有人問及深奧的道理，因為懈怠放縱的緣故而不能回答，不能回答就心中慚愧，爲了維護自己的身心而欺騙眾生，於是就捨棄了（所說的法）。善男子！菩薩如果想要如實修行，就不要吝惜自己的身心來守護眾生。 「善男子！過去世有一位獅子王，住在深山洞穴中，常常這樣想：『我是一切野獸中的王者，有能力照看守護一切野獸。』當時，那座山中有兩隻獼猴，各自生了兩個孩子。獼猴對獅子王說：『大王如果能守護一切野獸，我現在把我的兩個孩子託付給您，我想要去別的地方尋找食物。』當時獅子王就答應了，獼猴留下兩個孩子，託付給獸王就離開了。這時，山中有一隻鷲王，名叫利見，趁獅子王睡覺的時候，抓走了獼猴的兩個孩子，把它們帶到險峻的地方。獅子王醒來后，就對鷲王說了偈語： 『我今懇請大鷲王，希望您能誠心聽我說，請您看在我的面子上放了它們，不要讓我失信而感到慚愧。』 鷲王用偈語回答獅子王： 『我能飛行在虛空中，已經超越了你的地界，心中無所畏懼，如果一定要保護這兩個孩子，爲了我，你應該捨棄你的身體。』 獅子王說： 『我爲了保護這兩個孩子，捨棄身體就像捨棄枯草一樣不吝惜，如果我爲了保全身體而說謊，怎麼能稱得上是如實修行呢？』 說完偈語，就到了高處，想要捨棄自己的身體。 這時，鷲王又說了偈語： 『如果爲了他人而捨棄生命，這個人就會得到無上的快樂，我現在把獼猴的孩子還給你，希望大法王不要自尋短見。』 「善男子！當時的獅子王，就是我的前身；雄獼猴，就是迦葉（Kasyapa）。」

【English Translation】 English version Regarding the Dharma, when explaining it, if someone asks about profound meanings, due to negligence and indulgence, one cannot answer. Unable to answer, one feels ashamed. To protect oneself, one deceives sentient beings and then abandons (the Dharma). Good man! If a Bodhisattva wishes to abide by the teachings, they should not be stingy with their body and mind in order to protect sentient beings. 「Good man! In the past, there was a lion king who lived in a deep mountain cave and often thought: 『I am the king of all beasts, capable of watching over and protecting all beasts.』 At that time, there were two monkeys in that mountain, each of whom had two children. The monkeys said to the lion king: 『If Your Majesty can protect all beasts, I now entrust my two children to you. I wish to go elsewhere to seek food.』 The lion king agreed. The monkeys left their two children, entrusted them to the beast king, and departed. At that time, there was an eagle king in the mountain named Lìjiàn, who, while the lion king was sleeping, seized the two monkey children and took them to a dangerous place. When the lion king awoke, he spoke a verse to the eagle king: 『I now beseech the great eagle king, I hope you will sincerely listen to me, please release them for my sake, do not let me break my promise and feel ashamed.』 The eagle king replied to the lion king with a verse: 『I can fly in the void, I have already surpassed your realm, and my heart is fearless. If you must protect these two children, you should give up your body for my sake.』 The lion king said: 『To protect these two children, I will give up my body as if it were withered grass, without hesitation. If I were to lie to protect my body, how could I be called one who practices as taught?』 Having spoken the verse, he went to a high place, intending to give up his body. At this time, the eagle king spoke another verse: 『If one gives up their life for the sake of others, that person will receive supreme joy. I now return the monkey children to you, I hope the great Dharma king will not harm himself.』 「Good man! The lion king at that time was my past self; the male monkey was Kasyapa (迦葉).」

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雌獼猴者，善護比丘尼是；二獼猴子，即今阿難、羅睺羅是；時鷲王者，即舍利弗是。善男子！菩薩為護是依止者不惜身命。

「善男子！云何名為如說而作？菩薩若言：『我當惠施。』即便大施，是名菩薩如說而作。菩薩若言：『我能持戒。』即化一切同己護戒，是名菩薩如說而作。菩薩若言：『我修忍辱。』即化眾生同修忍辱，是名菩薩如說而作。菩薩若言：『我勤精進為于佛法。』即化眾生同修精進為于佛法，是名菩薩如說而作。菩薩若言：『我修禪定。』即化眾生除去亂心修集禪定，是名菩薩如說而作。菩薩若言：『我修智慧。』如法分別，是名菩薩如說而作。善男子！菩薩若言：『我當壞破一切惡法。』即便修集一切善法，是名菩薩如說而作。

「善男子！能莊嚴者名為如說，能畢竟者名為如作；能發心者名為如說，得果證者名為如作；能凈心者名為如說，能至心者名為如作；能發心者名為如說，不退心者名為如作；至心聽法名為如說，聞已如住名為如作；能凈口者名為如說，能凈身者名為如作；初受戒者名為如說，至心護持名為如作；發菩提心名為如說，行菩薩道是名如作；得住忍地名為如說，住不退地名為如作；得一生身名為如說，得後邊身名為如作；趣菩提樹名為如說，得菩提果名為如

【現代漢語翻譯】 現代漢語譯本 那隻雌獼猴，是善於守護比丘尼的人；兩隻獼猴幼崽，就是現在的阿難（Ananda，佛陀的十大弟子之一）和羅睺羅（Rahula，佛陀的兒子）；當時的鷲王，就是舍利弗（Sariputra，佛陀的十大弟子之一）。善男子！菩薩爲了守護這些依止者，不惜自己的生命。

「善男子！什麼叫做『如說而作』呢？菩薩如果說：『我應當佈施。』就立即廣行佈施，這叫做菩薩『如說而作』。菩薩如果說：『我能夠持戒。』就教化一切眾生和他一起守護戒律，這叫做菩薩『如說而作』。菩薩如果說：『我修習忍辱。』就教化眾生一起修習忍辱，這叫做菩薩『如說而作』。菩薩如果說：『我爲了佛法而勤奮精進。』就教化眾生一起爲了佛法而修習精進，這叫做菩薩『如說而作』。菩薩如果說：『我修習禪定。』就教化眾生去除散亂的心，修習禪定，這叫做菩薩『如說而作』。菩薩如果說：『我修習智慧。』就如法地分別，這叫做菩薩『如說而作』。善男子！菩薩如果說：『我應當摧毀一切惡法。』就立即修集一切善法，這叫做菩薩『如說而作』。

「善男子！能夠莊嚴自己叫做『如說』，能夠最終完成叫做『如作』；能夠發心叫做『如說』，得到果證叫做『如作』；能夠凈化內心叫做『如說』，能夠至誠用心叫做『如作』；能夠發菩提心叫做『如說』，不退轉菩提心叫做『如作』；至誠聽聞佛法叫做『如說』，聽聞后如法安住叫做『如作』；能夠凈化口業叫做『如說』，能夠凈化身業叫做『如作』；初次受戒叫做『如說』，至誠守護戒律叫做『如作』；發菩提心叫做『如說』，行菩薩道叫做『如作』；得到安住于忍辱地的境界叫做『如說』，安住于不退轉的境界叫做『如作』；得到一生補處菩薩的身份叫做『如說』，得到最後身菩薩的身份叫做『如作』；趨向菩提樹叫做『如說』，得到菩提果位叫做『如作』。」

【English Translation】 English version The female monkey was one who well protected the Bhikkhunis (Buddhist nuns); the two young monkeys were now Ananda (one of the ten principal disciples of the Buddha) and Rahula (the Buddha's son); the king of vultures at that time was Sariputra (one of the ten principal disciples of the Buddha). Good man! A Bodhisattva does not spare his life to protect these dependents.

「Good man! What is called 『acting as spoken』? If a Bodhisattva says, 『I shall give alms,』 then he immediately gives great alms; this is called a Bodhisattva 『acting as spoken.』 If a Bodhisattva says, 『I can uphold the precepts,』 then he transforms all beings to uphold the precepts with him; this is called a Bodhisattva 『acting as spoken.』 If a Bodhisattva says, 『I cultivate patience,』 then he transforms beings to cultivate patience together; this is called a Bodhisattva 『acting as spoken.』 If a Bodhisattva says, 『I diligently strive for the Dharma,』 then he transforms beings to cultivate diligence for the Dharma together; this is called a Bodhisattva 『acting as spoken.』 If a Bodhisattva says, 『I cultivate meditation,』 then he transforms beings to remove their scattered minds and cultivate meditation; this is called a Bodhisattva 『acting as spoken.』 If a Bodhisattva says, 『I cultivate wisdom,』 then he discriminates according to the Dharma; this is called a Bodhisattva 『acting as spoken.』 Good man! If a Bodhisattva says, 『I shall destroy all evil dharmas,』 then he immediately cultivates all good dharmas; this is called a Bodhisattva 『acting as spoken.』

「Good man! To be able to adorn oneself is called 『as spoken』; to be able to complete ultimately is called 『as acted』; to be able to generate the aspiration is called 『as spoken』; to attain the fruit of realization is called 『as acted』; to be able to purify the mind is called 『as spoken』; to be able to be sincere is called 『as acted』; to be able to generate the Bodhi mind is called 『as spoken』; to not regress from the Bodhi mind is called 『as acted』; to sincerely listen to the Dharma is called 『as spoken』; to abide by it after hearing is called 『as acted』; to be able to purify one's speech is called 『as spoken』; to be able to purify one's body is called 『as acted』; to initially receive the precepts is called 『as spoken』; to sincerely uphold the precepts is called 『as acted』; to generate the Bodhi mind is called 『as spoken』; to practice the Bodhisattva path is called 『as acted』; to attain the stage of abiding in patience is called 『as spoken』; to abide in the stage of non-retrogression is called 『as acted』; to attain the status of a Bodhisattva who will attain Buddhahood in one more lifetime is called 『as spoken』; to attain the status of a Bodhisattva in his last life is called 『as acted』; to approach the Bodhi tree is called 『as spoken』; to attain the fruit of Bodhi is called 『as acted.』」

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作。

「善男子！是名菩薩如法而說、如說而作。」說是法時，五百菩薩住無生忍地。

爾時，會中有一菩薩名曰蓮華，白佛言：「世尊！如佛所說如說如作，不可思議，如佛所住即是如說、即是如作。」

「善男子！汝於是事能了知不？」

「已知。世尊！」

「若知正法是真實者，名如法住。」

山王菩薩言：「世尊！無所住法，名如法住。何以故？見一切法無有覺故，以無覺故不見一法名之為覺。若無一法，云何有住？若如是見，名如法住。」

福德王菩薩言：「世尊！若隨心者，非如法住；若有菩薩觀意如幻，名為無住；若無住者，名如法住。」

然燈菩薩言：「世尊！無有貪心，名如法住。云何貪心？謂於法中有損有益，若無貪心，名如法住。」

日子菩薩言：「世尊！若有菩薩有所著者，是名為動。若於法中心無所著，是名無動。若無有動，名如法住。」

勇健菩薩言：「世尊！一切世間皆隨心行。若知心行，名如法住。」

樂見菩薩言：「世尊！如佛所說因受受苦。若能不受，諸受則斷；若能不取，諸取則斷。雖不受取，不捨眾生，名如法住。」

香象王菩薩言：「世尊！一切眾生悉有重擔，所謂五陰。若有能知五陰真實

【現代漢語翻譯】 現代漢語譯本 『善男子！這叫做菩薩如法宣說，如所說而行。』當佛陀宣說此法時，五百位菩薩證得無生法忍的境界。 當時，會中有一位菩薩，名叫蓮華（蓮花），他向佛陀說道：『世尊！如佛所說，如說而行，是不可思議的。如佛所住的境界，即是如說，即是如行。』 佛陀說：『善男子！你對於這件事能夠理解嗎？』 蓮華菩薩回答：『我已經理解了，世尊！』 佛陀說：『如果知道正法是真實的，就叫做如法安住。』 山王菩薩說：『世尊！無所住的法，叫做如法安住。為什麼呢？因為見到一切法都沒有覺知，因為沒有覺知，所以不見有一個法可以稱為覺。如果沒有一個法，又怎麼會有安住呢？如果這樣見解，就叫做如法安住。』 福德王菩薩說：『世尊！如果隨順心意，就不是如法安住；如果有菩薩觀察心意如幻，就叫做無住；如果沒有住著，就叫做如法安住。』 然燈菩薩說：『世尊！沒有貪心，叫做如法安住。什麼是貪心呢？就是認為法中有損有益。如果沒有貪心，就叫做如法安住。』 日子菩薩說：『世尊！如果有菩薩有所執著，這就叫做動。如果對於法中心無所執著，這就叫做無動。如果沒有動，就叫做如法安住。』 勇健菩薩說：『世尊！一切世間都隨心而行。如果知道心的執行，就叫做如法安住。』 樂見菩薩說：『世尊！如佛所說，因為感受而承受痛苦。如果能夠不感受，各種感受就會斷絕；如果能夠不執取，各種執取就會斷絕。雖然不感受不執取，但不捨棄眾生，就叫做如法安住。』 香象王菩薩說：『世尊！一切眾生都有重擔，那就是五陰（色、受、想、行、識）。如果能夠知道五陰的真實

【English Translation】 English version 'Good man! This is called a Bodhisattva speaking according to the Dharma and acting according to what is said.' When this Dharma was spoken, five hundred Bodhisattvas attained the stage of non-arising forbearance. At that time, there was a Bodhisattva in the assembly named Lotus (Lianhua), who said to the Buddha, 'World Honored One! As the Buddha has said, speaking as one acts is inconceivable. The state in which the Buddha dwells is speaking as one acts.' The Buddha said, 'Good man! Are you able to understand this matter?' The Lotus Bodhisattva replied, 'I have understood, World Honored One!' The Buddha said, 'If one knows that the true Dharma is real, it is called abiding in accordance with the Dharma.' Mountain King Bodhisattva said, 'World Honored One! The Dharma of no abiding is called abiding in accordance with the Dharma. Why? Because seeing that all dharmas have no awareness, and because there is no awareness, one does not see a single dharma that can be called awareness. If there is not a single dharma, how can there be abiding? If one sees in this way, it is called abiding in accordance with the Dharma.' King of Merit Bodhisattva said, 'World Honored One! If one follows the mind, it is not abiding in accordance with the Dharma; if a Bodhisattva observes the mind as illusory, it is called non-abiding; if there is no abiding, it is called abiding in accordance with the Dharma.' Burning Lamp Bodhisattva said, 'World Honored One! Having no greed is called abiding in accordance with the Dharma. What is greed? It is thinking that there is gain or loss in the Dharma. If there is no greed, it is called abiding in accordance with the Dharma.' Sun Bodhisattva said, 'World Honored One! If a Bodhisattva has attachments, it is called movement. If there are no attachments in the mind regarding the Dharma, it is called non-movement. If there is no movement, it is called abiding in accordance with the Dharma.' Courageous Bodhisattva said, 'World Honored One! All the world follows the mind. If one knows the workings of the mind, it is called abiding in accordance with the Dharma.' Joyful Seeing Bodhisattva said, 'World Honored One! As the Buddha has said, because of feeling, one experiences suffering. If one can not feel, all feelings will cease; if one can not grasp, all grasping will cease. Although one does not feel or grasp, one does not abandon sentient beings, this is called abiding in accordance with the Dharma.' Fragrant Elephant King Bodhisattva said, 'World Honored One! All sentient beings have a heavy burden, which is the five skandhas (form, feeling, perception, mental formations, and consciousness). If one can know the true nature of the five skandhas'

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，為壞陰見棄捐重擔，而於諸法亦無擔想，名如法住。」

持世菩薩言：「世尊！若行世間非如法住，若正莊嚴名如法住，正莊嚴者，見一切法等如虛空。」

堅意菩薩言：「世尊！若有菩薩不生於生、不滅于滅，亦復不見生滅之性，名如法住」。

光明遍照高貴德王菩薩言：「若能知見真實涅槃，見法是滅及無生滅，一切眾生悉有佛性，為趣菩提而修莊嚴，名如法住。」

光無礙菩薩言：「世尊！若有行處即是魔業，非如法住；若無行處，則壞魔業。若壞魔業，名如法住。」

凈進菩薩言：「世尊！若作念言：『我當得法，為是得法勤行精進。』如是精進是空精進。若能觀察諸法不定，以是不定勤修精進，名如法住。」

過三惡道菩薩言：「世尊！一切諸法無作無變、無覺無觀，無覺觀者名為心性。若見眾生心性本凈，名如法住。」

不可思惟思惟菩薩言：「世尊！知諸眾生一切心性不作心想，名不可思惟而思惟也。若能於是不思惟中而思惟者，名如法住。」

樂寂靜菩薩言：「世尊！若有菩薩凈諸心界，是則能離一切諸漏。若能遠離一切漏者，是名正行。若正行者，名如法住。」

商主菩薩言：「世尊！菩薩若有清凈善法，福德莊嚴、智惠莊嚴，觀二莊

【現代漢語翻譯】 現代漢語譯本： 『拋棄對壞的見解，捨棄沉重的負擔，並且對於一切法也不執著于負擔的想法，這叫做如法安住。』 持世菩薩說：『世尊！如果行於世間卻不如法安住，如果以正當的莊嚴來行持，就叫做如法安住。所謂正當的莊嚴，就是見到一切法都等同於虛空。』 堅意菩薩說：『世尊！如果有菩薩不執著于生，也不執著于滅，並且不見生滅的自性，這叫做如法安住。』 光明遍照高貴德王菩薩說：『如果能夠知見真實的涅槃（佛教術語，指解脫的境界），見到法是滅的，以及無生無滅，並且知道一切眾生都具有佛性（佛教術語，指成佛的可能性），爲了趨向菩提（佛教術語，指覺悟）而修習莊嚴，這叫做如法安住。』 光無礙菩薩說：『世尊！如果有所行之處，那就是魔的作為，不是如法安住；如果沒有所行之處，就能破壞魔的作為。如果能破壞魔的作為，就叫做如法安住。』 凈進菩薩說：『世尊！如果作念說：「我應當得到法，爲了得到法而勤奮精進。」這樣的精進是虛妄的精進。如果能夠觀察到諸法是不確定的，以這種不確定性來勤修精進，就叫做如法安住。』 過三惡道菩薩說：『世尊！一切諸法無作無變、無覺無觀，沒有覺觀的就叫做心性。如果見到眾生的心性本來清凈，就叫做如法安住。』 不可思惟思惟菩薩說：『世尊！知道一切眾生的心性不作心想，這叫做不可思議的思惟。如果能夠在這種不思議中而思惟，就叫做如法安住。』 樂寂靜菩薩說：『世尊！如果有菩薩清凈自己的心界，就能遠離一切煩惱。如果能夠遠離一切煩惱，就叫做正行。如果能正行，就叫做如法安住。』 商主菩薩說：『世尊！菩薩如果有清凈的善法，福德的莊嚴、智慧的莊嚴，觀察這兩種莊嚴』

【English Translation】 English version: 'Having abandoned the view of what is bad, discarding heavy burdens, and not having the thought of burden regarding all dharmas (Buddhist teachings), this is called abiding in accordance with the Dharma (Buddhist teachings).' Bodhisattva (a being who seeks enlightenment) Holder of the World said: 'World Honored One! If one acts in the world without abiding in accordance with the Dharma, but if one practices with proper adornment, this is called abiding in accordance with the Dharma. Proper adornment means seeing all dharmas as equal to emptiness.' Bodhisattva Firm Intention said: 'World Honored One! If a Bodhisattva does not cling to birth, nor to cessation, and does not see the nature of birth and cessation, this is called abiding in accordance with the Dharma.' Bodhisattva Light Illuminating Noble Virtue King said: 'If one can know and see true Nirvana (Buddhist term, the state of liberation), see that dharmas are cessation and without birth or cessation, and that all sentient beings have Buddha-nature (Buddhist term, the potential to become a Buddha), and cultivates adornment to approach Bodhi (Buddhist term, enlightenment), this is called abiding in accordance with the Dharma.' Bodhisattva Light Without Obstruction said: 'World Honored One! If there is a place of action, that is the work of Mara (Buddhist term, the demon of temptation), not abiding in accordance with the Dharma; if there is no place of action, then the work of Mara is destroyed. If the work of Mara is destroyed, this is called abiding in accordance with the Dharma.' Bodhisattva Pure Progress said: 'World Honored One! If one thinks, 「I should attain the Dharma, and diligently practice to attain the Dharma,」 such diligence is empty diligence. If one can observe that all dharmas are impermanent, and diligently cultivates with this impermanence, this is called abiding in accordance with the Dharma.' Bodhisattva Who Has Passed Beyond the Three Evil Paths said: 'World Honored One! All dharmas are without action, without change, without awareness, without observation; that which is without awareness and observation is called the nature of mind. If one sees that the nature of mind of sentient beings is originally pure, this is called abiding in accordance with the Dharma.' Bodhisattva Inconceivable Thought said: 'World Honored One! Knowing that the nature of mind of all sentient beings does not create thoughts, this is called inconceivable thought. If one can think within this inconceivability, this is called abiding in accordance with the Dharma.' Bodhisattva Who Delights in Tranquility said: 'World Honored One! If a Bodhisattva purifies their mind realm, they can then be free from all outflows. If one can be free from all outflows, this is called right practice. If one practices rightly, this is called abiding in accordance with the Dharma.' Bodhisattva Merchant Chief said: 'World Honored One! If a Bodhisattva has pure good dharmas, adornment of merit, adornment of wisdom, and observes these two adornments'

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嚴平等無二，以功德等觀智慧等，以智慧等觀功德等無差別者，名如法住。」

維摩詰菩薩言：「世尊！不觀於二名如法住，若於法界不壞不別，名如法住。」

依義菩薩言：「世尊！若有菩薩依于正義不依于字，為正義故受持讀誦，廣說八萬四千法聚，無失無動，名如法住。」

凈意菩薩言：「世尊！若有菩薩發菩提心，至心擁護是菩提心，修菩提時知諸法性。夫法性者非處非非處，名如法住。」

畢竟凈意菩薩言：「世尊！若有菩薩遠離垢穢如浣去垢，能令煩惱不污其心名畢竟凈。其心凈已隨菩提行，名如法住。」

海慧菩薩言：「世尊！若有親近惡知識者，非如法住，不修聖法非如法住，若近惡友則行魔業墮于魔處。世尊！若有欲離一切魔業諸魔行處諸惡法者，當近善友。」

佛言：「善男子！汝今真知魔業行不？」

「已知。世尊！」

「善男子！汝今當爲無量菩薩大眾而說。」

「世尊！夫魔業者即是眼色。若人見色生貪著心即是魔業，乃至意法亦復如是。

「複次，世尊！菩薩修行檀波羅蜜時，不愛之物持用惠施，所愛財貨貪吝不捨。愛者則施、恚者不與，分別受者及以財物。若有分別如是二者，是名魔業。

「複次，世尊！菩薩

【現代漢語翻譯】 現代漢語譯本 『平等』是指沒有差別，以功德平等的觀點來看待智慧平等，以智慧平等的觀點來看待功德平等，認為它們沒有差別，這叫做『如法住』。 維摩詰菩薩說：『世尊！不執著於二元對立的觀念，就叫做『如法住』。如果對於法界不破壞、不分別，就叫做『如法住』。』 依義菩薩說：『世尊！如果有菩薩依據正確的意義而不執著于文字，爲了正確的意義而受持、讀誦，廣泛宣說八萬四千法門，內心不迷失、不動搖，這叫做『如法住』。』 凈意菩薩說：『世尊！如果有菩薩發菩提心（覺悟之心），至誠地守護這菩提心，在修行菩提道時了知諸法的本性。所謂的法性，既不是存在也不是不存在，這叫做『如法住』。』 畢竟凈意菩薩說：『世尊！如果有菩薩遠離污垢，就像洗去污垢一樣，能夠使煩惱不污染他的心，這叫做『畢竟清凈』。他的心清凈之後，就隨順菩提道而行，這叫做『如法住』。』 海慧菩薩說：『世尊！如果有人親近惡知識（指引錯誤方向的人），就不是『如法住』；不修習聖法，也不是『如法住』。如果親近惡友，就會行魔業，墮入魔境。世尊！如果有人想要遠離一切魔業、魔的行處、各種惡法，就應當親近善友。』 佛說：『善男子！你現在真的瞭解魔業的行爲了嗎？』 『已經瞭解了，世尊！』 『善男子！你現在應當為無量的菩薩大眾宣說。』 『世尊！所謂的魔業，就是指眼和色。如果有人見到色而生起貪著之心，這就是魔業，乃至意和法也是如此。 『再者，世尊！菩薩在修行檀波羅蜜（佈施）時，不喜歡的物品拿去佈施，喜歡的財物卻貪吝不捨。喜歡的人就佈施，憎恨的人就不給，分別接受佈施的人和財物。如果分別這二者，就叫做魔業。 『再者，世尊！菩薩』

【English Translation】 English version 'Equality' means no difference. To view the equality of merit with the equality of wisdom, and to view the equality of wisdom with the equality of merit, considering them without difference, this is called 'dwelling in accordance with the Dharma'. Vimalakirti Bodhisattva said, 'World Honored One! Not clinging to dualistic concepts is called 'dwelling in accordance with the Dharma'. If one does not destroy or differentiate the Dharma realm, it is called 'dwelling in accordance with the Dharma'.' The Bodhisattva Relying on Meaning said, 'World Honored One! If a Bodhisattva relies on the correct meaning and does not cling to the words, and for the sake of the correct meaning upholds, recites, and widely expounds the eighty-four thousand Dharma teachings, without losing his way or wavering, this is called 'dwelling in accordance with the Dharma'.' The Bodhisattva Pure Intention said, 'World Honored One! If a Bodhisattva generates the Bodhi mind (mind of enlightenment), sincerely protects this Bodhi mind, and understands the nature of all dharmas while cultivating the Bodhi path. The so-called Dharma nature is neither existence nor non-existence, this is called 'dwelling in accordance with the Dharma'.' The Bodhisattva Ultimately Pure Intention said, 'World Honored One! If a Bodhisattva is free from defilements, like washing away dirt, and can prevent afflictions from polluting his mind, this is called 'ultimate purity'. After his mind is purified, he follows the Bodhi path, this is called 'dwelling in accordance with the Dharma'.' The Bodhisattva Ocean of Wisdom said, 'World Honored One! If someone associates with evil teachers (those who give wrong guidance), it is not 'dwelling in accordance with the Dharma'; not cultivating the sacred Dharma is also not 'dwelling in accordance with the Dharma'. If one associates with evil friends, one will engage in demonic activities and fall into demonic realms. World Honored One! If someone wants to be free from all demonic activities, demonic realms, and all evil dharmas, they should associate with good friends.' The Buddha said, 'Good man! Do you truly understand the actions of demonic activities now?' 'I understand, World Honored One!' 'Good man! You should now explain it to the immeasurable Bodhisattva assembly.' 'World Honored One! The so-called demonic activities refer to the eye and form. If someone sees form and generates attachment, this is a demonic activity, and the same applies to the mind and dharmas. 'Furthermore, World Honored One! When a Bodhisattva practices Dana Paramita (giving), he gives away what he does not like, but is greedy and unwilling to give away what he likes. He gives to those he likes and does not give to those he hates, discriminating between the recipients and the gifts. If one discriminates in this way, it is called a demonic activity. 'Furthermore, World Honored One! A Bodhisattva'

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修行尸波羅蜜時，護持禁戒近持戒者，讚歎己身毀呰破戒，是名魔業。

「複次，世尊！菩薩修行忍波羅蜜時，于大力者能生忍辱，于少力者不能生忍，見大力者軟語謙下，見小力者粗語輕蔑，是名魔業。

「複次，世尊！菩薩修行進波羅蜜時，說聲聞乘、說緣覺乘、說菩薩乘。修菩提時，輕慢聲聞、辟支佛乘，口不宣說；樂於世行，不樂供養恭敬三寶，所謂華香幡蓋伎樂，尊重讚歎；不求多聞，見多聞者不能親近，是名魔業。

「複次，世尊！菩薩修行禪波羅蜜時，獲得禪定不能調伏一切眾生，心生悔厭貪著禪樂。呵說法者，不樂講論，讚歎寂靜貪著禪味，呵毀二界愛無色身，壽命極長不見諸佛，不聞正法遠離善友，不知方便受舍修舍，是名魔業。

「複次，世尊！菩薩修行般若波羅蜜時，知于因果，不以四攝攝取眾生而調伏之，不知眾生上中下根，是名魔業。

「複次，世尊！菩薩若樂空閑寂靜，樂寂靜已受寂靜樂，不樂聽法說法問疑，以寂靜故煩惱不起，以不起故不知知想，不離離想不證證想，不修修想不得實義，是名魔業。

「複次世尊！菩薩若有修集多聞，好語樂語，微妙之語，軟語喜語。若為衣食臥具利養而演說法，若有信解能至心聽而不為說，若有放逸緻供養者

【現代漢語翻譯】 現代漢語譯本：當修行尸波羅蜜（Śīla-pāramitā，持戒波羅蜜）時，如果護持禁戒，親近持戒者，卻讚歎自己而譭謗破戒者，這被稱為魔業。 現代漢語譯本：『再者，世尊！菩薩在修行忍波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）時，對於有權勢的人能夠忍辱，對於弱小的人卻不能忍，見到有權勢的人就軟語謙卑，見到弱小的人就粗語輕蔑，這被稱為魔業。』 現代漢語譯本：『再者，世尊！菩薩在修行精進波羅蜜（Vīrya-pāramitā，精進波羅蜜）時，宣說聲聞乘（Śrāvakayāna，小乘）、緣覺乘（Pratyekabuddhayāna，中乘）和菩薩乘（Bodhisattvayāna，大乘）。在修菩提道時，輕慢聲聞乘和辟支佛乘，口頭上不說，卻樂於世俗的行為，不樂於供養恭敬三寶，比如鮮花、香、幡蓋、伎樂，不尊重讚歎；不求多聞，見到多聞者也不能親近，這被稱為魔業。』 現代漢語譯本：『再者，世尊！菩薩在修行禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）時，獲得禪定卻不能調伏一切眾生，心中產生悔恨厭倦，貪戀禪定的快樂。呵斥說法的人，不樂於講論，讚歎寂靜，貪戀禪定的滋味，呵斥譭謗欲界和色界，喜愛無色界的身體，壽命極長卻見不到諸佛，聽不到正法，遠離善友，不知道方便，受了又舍，修了又舍，這被稱為魔業。』 現代漢語譯本：『再者，世尊！菩薩在修行般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）時，知道因果，卻不以四攝法（佈施、愛語、利行、同事）來攝取眾生並調伏他們，不知道眾生的上、中、下根性，這被稱為魔業。』 現代漢語譯本：『再者，世尊！菩薩如果喜歡空閑寂靜，享受寂靜的快樂，不喜歡聽法、說法、問疑，因為寂靜的緣故煩惱不起，因為不起煩惱的緣故不知道知想，不離開離想，不證得證想，不修習修想，得不到真實的意義，這被稱為魔業。』 現代漢語譯本：『再者，世尊！菩薩如果修習多聞，喜歡說好聽的話、快樂的話、微妙的話、柔和的話、喜悅的話。如果爲了衣食、臥具、利益供養而演說佛法，如果有信解能夠至心聽法卻不為他們說，如果有放逸卻供養的人

【English Translation】 English version: When practicing Śīla-pāramitā (perfection of discipline), if one upholds the precepts, associates with those who keep the precepts, yet praises oneself and disparages those who break the precepts, this is called a work of Māra. English version: 'Furthermore, World Honored One! When a Bodhisattva practices Kṣānti-pāramitā (perfection of patience), they are able to be patient with the powerful, but not with the weak. They speak softly and humbly to the powerful, but speak harshly and contemptuously to the weak. This is called a work of Māra.' English version: 'Furthermore, World Honored One! When a Bodhisattva practices Vīrya-pāramitā (perfection of diligence), they speak of the Śrāvakayāna (vehicle of disciples), the Pratyekabuddhayāna (vehicle of solitary realizers), and the Bodhisattvayāna (vehicle of Bodhisattvas). When cultivating Bodhi, they belittle the Śrāvakayāna and Pratyekabuddhayāna, not speaking of them, but delighting in worldly practices, not delighting in offering and respecting the Three Jewels, such as flowers, incense, banners, canopies, and music, not respecting and praising them; not seeking much learning, and not associating with those who are learned. This is called a work of Māra.' English version: 'Furthermore, World Honored One! When a Bodhisattva practices Dhyāna-pāramitā (perfection of meditation), they attain meditative concentration but cannot subdue all sentient beings, and they develop regret and weariness, clinging to the joy of meditation. They criticize those who teach the Dharma, do not delight in discussions, praise stillness, cling to the taste of meditation, criticize and disparage the desire realm and the form realm, and love the formless realm body. They have extremely long lives but do not see the Buddhas, do not hear the true Dharma, and are far from good friends. They do not know skillful means, accepting and then abandoning, practicing and then abandoning. This is called a work of Māra.' English version: 'Furthermore, World Honored One! When a Bodhisattva practices Prajñā-pāramitā (perfection of wisdom), they know cause and effect, but do not use the four means of gathering (giving, kind speech, beneficial action, and cooperation) to gather and subdue sentient beings. They do not know the superior, middling, and inferior capacities of sentient beings. This is called a work of Māra.' English version: 'Furthermore, World Honored One! If a Bodhisattva delights in solitude and stillness, and having enjoyed the joy of stillness, does not delight in listening to the Dharma, teaching the Dharma, or asking questions, because of stillness, afflictions do not arise, and because afflictions do not arise, they do not know the thought of knowing, do not leave the thought of leaving, do not realize the thought of realization, do not cultivate the thought of cultivation, and do not attain the true meaning. This is called a work of Māra.' English version: 'Furthermore, World Honored One! If a Bodhisattva cultivates much learning, likes to speak good words, joyful words, subtle words, gentle words, and pleasant words. If they expound the Dharma for the sake of clothing, food, bedding, and material offerings, if there are those who have faith and understanding and can listen with sincerity but they do not speak for them, if there are those who are negligent but make offerings'

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便為說之，可為說者而不為說，不可說者反為說之，是名魔業。

「複次，世尊！若有菩薩說法之時秘藏深義，有諸天人得他心智，知已不悅即作是念：『我為如來真正法來，不為世間淺近語來。是人慾毀如來正法不能增長。若人有毀佛正法者，我不樂見聞其所說。』即便捨去，是名魔業。

「複次，世尊！若有菩薩于惡知識作善友想，惡知識者不以四攝攝取眾生，不修多聞不化眾生，不說出法樂說世語，不知法不知時不知義，是名魔業。

「複次，世尊！惡知識者，不能開示分別解說聲聞、緣覺、菩薩、佛法，不化眾生令修慈悲遠離八難修行施戒，柔軟語言親近平等教忍無力，說言佛道甚為難得，無量世中勤苦乃獲，是名惡友，名為魔業。

「複次，世尊！菩薩若有憍慢之心，以憍慢故不能供養佛法、眾僧、師長、和上、父母、長宿、同學、同師。若見勝己不能親近聽法問疑，是故雖聞聞已便失；見下己者親近愛念，是故惡法漸漸增長，惡法增故遠離善法。世尊！譬如大海漸漸深故，一切諸流悉共歸之。菩薩壞慢亦復如是，漸漸增長一切善法。菩薩若不壞憍慢者，是名魔業。

「世尊！譬如有人高原陸地種瞻波樹，水常行處復作坻塘，地既高燥又不得水，漸漸枯黃不能增長。世尊！

【現代漢語翻譯】 現代漢語譯本：於是就為他們說法，可以為他們說法的卻不說，不可以說的反而為他們說，這叫做魔業。 『再者，世尊！如果有菩薩在說法的時候隱藏深奧的含義，有些天人具有他心通，知道后不高興，就想：『我是爲了如來真正的佛法而來，不是爲了世俗淺顯的言語而來。』這個人想要毀壞如來的正法，不能使之增長。如果有人毀壞佛的正法，我不喜歡看到或聽到他所說的。』隨即就離開，這叫做魔業。 『再者，世尊！如果有菩薩把惡知識當作善友，而惡知識不以四攝（佈施、愛語、利行、同事）來攝取眾生，不修習多聞，不教化眾生，不說出世法而喜歡說世俗的言語，不懂得法，不懂得時機，不懂得義理，這叫做魔業。 『再者，世尊！惡知識不能開示、分別、解說聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）、菩薩（發願救度一切眾生者）、佛法，不教化眾生修習慈悲，遠離八難（八種難以修行佛法的障礙），修行佈施和持戒，不以柔和的語言待人，不親近平等，教導忍辱沒有力量，卻說佛道非常難以獲得，要經過無量世的勤苦才能得到，這叫做惡友，叫做魔業。 『再者，世尊！菩薩如果心懷驕慢，因為驕慢的緣故不能供養佛法、僧眾、師長、和尚（受戒時的導師）、父母、年長的修行者、同學、同門老師。如果看到勝過自己的人，就不能親近聽法，請教疑問，因此即使聽了也很快忘記；看到不如自己的人，就親近愛念，因此惡法漸漸增長，惡法增長的緣故就遠離善法。世尊！譬如大海漸漸深廣，一切河流都匯入其中。菩薩破除驕慢也是這樣，漸漸增長一切善法。菩薩如果不破除驕慢，這叫做魔業。 『世尊！譬如有人在高地陸地上種植瞻波樹（一種香花樹），在水流經常經過的地方卻挖成池塘，土地既高又幹燥，又得不到水，漸漸枯黃不能生長。世尊！』

【English Translation】 English version: Then he speaks for them; those who can be spoken to, he does not speak to; those who cannot be spoken to, he speaks to instead. This is called the work of Mara. 'Furthermore, World Honored One! If a Bodhisattva, when teaching the Dharma, conceals profound meanings, and some devas and humans, possessing the knowledge of others' minds, become displeased upon knowing this, and think: 'I have come for the true Dharma of the Tathagata, not for shallow worldly words.' This person wishes to destroy the true Dharma of the Tathagata and cannot make it grow. If someone destroys the true Dharma of the Buddha, I do not like to see or hear what he says.' Then they immediately leave. This is called the work of Mara. 'Furthermore, World Honored One! If a Bodhisattva regards an evil friend as a good friend, and that evil friend does not use the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation) to gather beings, does not cultivate extensive learning, does not transform beings, does not speak of the Dharma of liberation but likes to speak of worldly matters, does not understand the Dharma, does not understand the right time, and does not understand the meaning, this is called the work of Mara. 'Furthermore, World Honored One! An evil friend cannot reveal, distinguish, or explain the Dharma of Sravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment through their own observation), Bodhisattvas (those who aspire to save all beings), and Buddhas; does not transform beings to cultivate loving-kindness and compassion, to stay away from the Eight Difficulties (eight obstacles to practicing the Dharma), to practice giving and keeping precepts, to use gentle speech, to be close to equality, and to teach patience without strength, but says that the Buddha's path is very difficult to attain, and that it can only be achieved after countless eons of diligent effort. This is called an evil friend, and is called the work of Mara. 'Furthermore, World Honored One! If a Bodhisattva has a conceited mind, because of this conceit he cannot make offerings to the Buddha, the Dharma, the Sangha, his teachers, his preceptors, his parents, senior practitioners, fellow students, and fellow teachers. If he sees someone superior to himself, he cannot draw near to listen to the Dharma and ask questions; therefore, even if he hears, he quickly forgets. If he sees someone inferior to himself, he draws near with affection; therefore, evil dharmas gradually increase, and because evil dharmas increase, he distances himself from good dharmas. World Honored One! Just as the ocean gradually deepens, all rivers flow into it. The Bodhisattva who destroys conceit is also like this, gradually increasing all good dharmas. If a Bodhisattva does not destroy conceit, this is called the work of Mara. 'World Honored One! It is like someone planting a champak tree (a fragrant flowering tree) on high, dry land, and making a pond where water flows regularly. The land is high and dry, and it does not get water, so it gradually withers and cannot grow. World Honored One!'

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菩薩摩訶薩亦復如是，憍慢增故不親善友，不聞正法雖聞復失。

「複次，世尊！菩薩摩訶薩身色具足端正自在，多有眷屬福德莊嚴，未能具足智慧莊嚴，以是因緣生於憍慢。以憍慢故，若有菩薩具智莊嚴，思惟正法身體羸瘠，見已輕慢不能供養，以是因緣復增憍慢，無明放逸不調魔業。如是菩薩為色生慢，是名魔業。」

爾時，世尊告海慧菩薩言：「善哉，善哉！善男子！善能分別宣說魔業。善男子！至心諦聽，吾今當說壞魔業道。

「善男子！一切諸法其性空寂。若知諸法其性空已，亦知一切眾生皆空。既知空已而修慈心調伏自身，是名菩薩破壞魔業。若觀諸法性是無相，而為眾生修集慈心，是名菩薩破壞魔業。若觀諸法性是無愿，為諸眾生至心求有，既求有已隨而調伏，是名菩薩能壞魔業。觀一切法性是無貪，眾生之性亦復無貪，為調伏貪而攝取之，是名菩薩能壞魔業。若觀諸法性是無恚，眾生之性亦復無恚，為調伏恚而攝取之，是名菩薩能壞魔業。若觀諸法性是無癡，眾生之性亦復無癡，為調伏癡而攝取之，是名菩薩能壞魔業。觀諸法性無生無滅，壞生滅故宣說正法，是名菩薩能壞魔業。觀一切法性是平等，雖說三乘不捨大乘，是名菩薩能壞魔業。若不貪著心意識等，亦能遠離一切因緣，

【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）也是如此，因為驕慢增長而不親近善友，不聽聞正法，即使聽聞也會遺失。

『再者，世尊！菩薩摩訶薩身色具足，端正自在，有很多眷屬，福德莊嚴，但未能具足智慧莊嚴，因此產生驕慢。因為驕慢的緣故，如果有菩薩具足智慧莊嚴，思維正法而身體羸弱，見到后就輕視怠慢，不能供養，因此更加增長驕慢，無明放逸，不調伏魔業。這樣的菩薩因為外貌而生驕慢，這叫做魔業。』

這時，世尊告訴海慧菩薩說：『好啊，好啊！善男子！你善於分別宣說魔業。善男子！專心諦聽，我現在當說破除魔業的道路。』

『善男子！一切諸法的本性都是空寂的。如果知道諸法的本性是空，也知道一切眾生都是空。既然知道空，就修習慈心來調伏自身，這叫做菩薩破除魔業。如果觀察諸法的本性是無相，而為眾生修集慈心，這叫做菩薩破除魔業。如果觀察諸法的本性是無愿，為諸眾生至誠求有，既然求有之後就隨之調伏，這叫做菩薩能夠破除魔業。觀察一切法的本性是無貪，眾生的本性也是無貪，爲了調伏貪慾而攝取他們，這叫做菩薩能夠破除魔業。如果觀察諸法的本性是無嗔，眾生的本性也是無嗔，爲了調伏嗔恚而攝取他們，這叫做菩薩能夠破除魔業。如果觀察諸法的本性是無癡，眾生的本性也是無癡，爲了調伏愚癡而攝取他們，這叫做菩薩能夠破除魔業。觀察諸法的本性無生無滅，破除生滅的觀念而宣說正法，這叫做菩薩能夠破除魔業。觀察一切法的本性是平等，雖然說三乘（聲聞乘、緣覺乘、菩薩乘），但不捨棄大乘（菩薩乘），這叫做菩薩能夠破除魔業。如果不貪著心、意識等，也能遠離一切因緣，

【English Translation】 English version: The Bodhisattva Mahasattva (Great Bodhisattva) is also like this; because arrogance increases, they do not associate with good friends, do not hear the true Dharma, and even if they hear it, they lose it.

'Furthermore, World Honored One! The Bodhisattva Mahasattva, with a complete and handsome physique, is free and at ease, has many dependents, and is adorned with blessings, but has not fully attained the adornment of wisdom. Because of this, arrogance arises. Due to arrogance, if there is a Bodhisattva adorned with wisdom, who contemplates the true Dharma and is physically weak, upon seeing them, they become contemptuous and disrespectful, unable to make offerings. Because of this, their arrogance further increases, they become ignorant and unrestrained, and do not subdue the works of Mara (demon). Such a Bodhisattva, who develops arrogance because of their appearance, is said to be engaged in the works of Mara.'

At that time, the World Honored One said to Bodhisattva Ocean of Wisdom: 'Excellent, excellent! Good man! You are skilled in distinguishing and explaining the works of Mara. Good man! Listen attentively, I will now speak of the path to destroy the works of Mara.'

'Good man! The nature of all dharmas (phenomena) is empty and tranquil. If one knows that the nature of all dharmas is empty, one also knows that all sentient beings are empty. Having known emptiness, one cultivates loving-kindness to subdue oneself; this is called a Bodhisattva destroying the works of Mara. If one observes that the nature of dharmas is without characteristics, and cultivates loving-kindness for sentient beings, this is called a Bodhisattva destroying the works of Mara. If one observes that the nature of dharmas is without aspiration, and sincerely seeks existence for sentient beings, and having sought existence, then subdues them, this is called a Bodhisattva who can destroy the works of Mara. Observing that the nature of all dharmas is without greed, and that the nature of sentient beings is also without greed, one embraces them to subdue greed; this is called a Bodhisattva who can destroy the works of Mara. If one observes that the nature of dharmas is without hatred, and that the nature of sentient beings is also without hatred, one embraces them to subdue hatred; this is called a Bodhisattva who can destroy the works of Mara. If one observes that the nature of dharmas is without delusion, and that the nature of sentient beings is also without delusion, one embraces them to subdue delusion; this is called a Bodhisattva who can destroy the works of Mara. Observing that the nature of dharmas is without arising or ceasing, one destroys the concept of arising and ceasing and proclaims the true Dharma; this is called a Bodhisattva who can destroy the works of Mara. Observing that the nature of all dharmas is equal, although one speaks of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), one does not abandon the Mahāyāna (Bodhisattvayāna); this is called a Bodhisattva who can destroy the works of Mara. If one is not attached to mind, consciousness, etc., one can also be free from all conditions,

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為諸眾生得解脫故修法莊嚴，雖過諸行終不捨離菩薩所行，是名菩薩能壞魔業。」

說是法時，天魔波旬莊嚴四兵來趣寶坊，如先趣向菩提樹時，如來見已，告海慧言：「汝說魔業我說壞魔，以是因緣魔王波旬莊嚴四兵而來至此，欲設何計以當御之？」

海慧菩薩言：「世尊！我今欲持魔王波旬及其眷屬置莊嚴國，我身當住魔所住處。」

爾時，舍利弗言：「善男子！莊嚴世界去此遠近？佛號何等？」

「舍利弗！在此東方過於十二恒河沙等世界，其土有佛號破疑凈光，今現在世，為諸菩薩說凈菩薩行。彼國三千大千世界有一億魔，一一魔王有十千億人兵眷屬。其佛初坐菩提樹時，如是諸魔悉共莊嚴至菩薩所。爾時菩薩先為諸魔講宣正典，令其得住不退轉地，然後乃成阿耨多羅三藐三菩提轉正法輪。彼佛世尊，其大弟子及侍使者亦悉是魔，如是等魔悉能教化調伏眾生。是故我今取魔波旬安置彼土，為欲壞其所行魔業，莊嚴如來無上正法。」

時魔波旬聞是語已心生恐怖，四望顧視欲求退處，四方障礙不得從意，復欲滅身亦不能得，方計不立倍復生懅，白佛言：「世尊！唯愿大慈少見救護。」

佛言：「波旬！我於此事不得自在，汝當歸向海慧菩薩求哀懺悔。」

時魔波旬

【現代漢語翻譯】 現代漢語譯本：爲了讓所有眾生得到解脫而修習佛法，即使超越了所有修行階段，也終究不會捨棄菩薩的修行，這被稱為菩薩能夠摧毀魔的業障。 當佛陀宣說此法時，天魔波旬（天魔之王）率領四種軍隊來到寶坊，就像之前前往菩提樹時一樣。如來佛看到后，告訴海慧菩薩：『你來說說魔的業障，我來說說如何摧毀魔障。因為這個緣故，魔王波旬率領四種軍隊來到這裡，想要用什麼計策來抵禦呢？』 海慧菩薩說：『世尊！我現在想把魔王波旬和他的眷屬安置在莊嚴國，我自身則住在魔所居住的地方。』 這時，舍利弗（佛陀的十大弟子之一，以智慧著稱）說：『善男子！莊嚴世界距離這裡有多遠？那裡的佛叫什麼名字？』 海慧菩薩回答說：『舍利弗！在東方，經過十二個恒河沙數的世界，那裡有一個佛，號為破疑凈光（意為破除疑惑，帶來清凈光明的佛），現在正在世間，為諸菩薩宣說清凈菩薩的修行。那個國土的三千大千世界里有一億個魔，每一個魔王都有十千億人作為兵將眷屬。當那位佛最初坐在菩提樹下時，這些魔都一起前來莊嚴菩薩的道場。當時，菩薩先為這些魔宣講正法，讓他們安住于不退轉的境界，然後才成就阿耨多羅三藐三菩提（無上正等正覺），轉動法輪。那位佛世尊，他的大弟子和侍者也都是魔，這些魔都能夠教化調伏眾生。因此，我現在要把魔波旬安置到那個國土，是爲了摧毀他所行的魔業，莊嚴如來無上的正法。』 當時，魔波旬聽到這些話后，心中感到恐懼，四處張望想要退走，但四方都有障礙，無法如願。他又想毀滅自身，也無法做到，計策無法實施，更加恐懼，於是對佛說：『世尊！唯愿您大慈大悲，稍微施以救護。』 佛說：『波旬！我在這件事上無法做主，你應該去向海慧菩薩求哀懺悔。』 這時，魔波旬

【English Translation】 English version: 'For the sake of liberating all sentient beings, one cultivates Dharma adornments. Even having transcended all practices, one ultimately does not abandon the conduct of a Bodhisattva. This is called a Bodhisattva who can destroy the works of Mara (demon).' When the Buddha was expounding this Dharma, the heavenly demon Mara Papiyas (king of demons) led his fourfold army to the precious pavilion, just as he had approached the Bodhi tree before. Upon seeing this, the Tathagata (Buddha) said to the Bodhisattva Ocean Wisdom: 'You speak of the works of Mara, and I will speak of destroying Mara. Because of this, Mara Papiyas has come here with his fourfold army. What plan do you have to resist him?' Bodhisattva Ocean Wisdom said: 'World Honored One! I now wish to place Mara Papiyas and his retinue in the Adorned Land, and I myself will dwell in the place where Mara dwells.' At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said: 'Good man! How far is the Adorned World from here? What is the name of the Buddha there?' Bodhisattva Ocean Wisdom replied: 'Shariputra! To the east, beyond twelve Ganges River sands of worlds, there is a Buddha named Doubt-Dispelling Pure Light (meaning a Buddha who dispels doubts and brings pure light), who is now in the world, expounding the pure Bodhisattva practices for all Bodhisattvas. In that land's three thousand great thousand worlds, there are one hundred million Maras, and each Mara king has ten trillion people as his army and retinue. When that Buddha first sat under the Bodhi tree, all these Maras came together to adorn the Bodhisattva's place. At that time, the Bodhisattva first expounded the true Dharma to these Maras, enabling them to abide in the state of non-retrogression, and then he attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) and turned the Dharma wheel. That Buddha World Honored One, his great disciples and attendants are also Maras, and these Maras are all able to teach and subdue sentient beings. Therefore, I now wish to place Mara Papiyas in that land, in order to destroy his works of Mara and adorn the Tathagata's supreme true Dharma.' At that time, Mara Papiyas, upon hearing these words, felt fear in his heart. He looked around, wanting to retreat, but there were obstacles in all directions, and he could not do as he wished. He also wanted to destroy himself, but he could not do that either. His plans failed, and he became even more fearful. He said to the Buddha: 'World Honored One! I beseech your great compassion to grant me a little protection.' The Buddha said: 'Papiyas! I have no power over this matter. You should go to Bodhisattva Ocean Wisdom and beg for his mercy and repentance.' At that time, Mara Papiyas

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即向海慧合掌而言：「善男子！我從今日不敢復作如是魔業，唯愿仁者聽我懺悔。」

海慧菩薩言：「我于汝所都無瞋心，菩薩之法常應忍辱一切眾生。波旬！汝可往彼禮覲彼佛，汝身當得無量利益。」

爾時，菩薩即以右手摩其頂上，作如是言：「若諸菩薩于諸法中無貪吝者，以我神通令汝必至彼佛世界。」言已波旬即至彼土。既至彼土，見佛敬禮，卻住一面。

彼諸菩薩白佛言：「世尊！何等國土有如是等不凈之人而來至此？」

佛言：「善男子！西方過十二恒河沙等諸佛世界，彼有世界名曰娑婆，佛號釋迦牟尼，為過數量諸菩薩等說大集經。彼有菩薩名曰海慧，說魔業時，是魔莊嚴四種兵眾來至會所，海慧菩薩以神通力移來至此。」

彼世界中諸菩薩等語波旬言：「善男子！汝今宜發阿耨多羅三藐三菩提心，遠離魔業，我當與汝共為同學。」時魔波旬聞是語已，即發阿耨多羅三藐三菩提心。

時諸菩薩即請波旬升師子座，問波旬言：「承彼如來為諸大眾說大集經，斯有何事？惟仁說之。」時魔波旬以海慧菩薩神通力故宣說所聞，乃至不失一句一字。

彼諸菩薩即白佛言：「我等愿樂欲見彼佛釋迦牟尼及眾菩薩。」

彼佛即告諸菩薩言：「且待須臾，自當得見

【現代漢語翻譯】 於是，波旬（魔王）向海慧（菩薩名）合掌說道：『善男子！我從今天起不敢再做這樣的魔業了，只希望您能聽我懺悔。』 海慧菩薩說：『我對於你沒有任何嗔恨之心，菩薩的修行法則本就應當忍受一切眾生。波旬！你可以去禮拜那尊佛，你的身心將會獲得無量的利益。』 當時，菩薩就用右手摩他的頭頂，說道：『如果各位菩薩對於一切法都沒有貪婪和吝嗇，我將用我的神通力讓你必定到達那尊佛的世界。』說完，波旬就到了那個佛土。到了那裡，他見到佛陀，恭敬地頂禮，然後退到一旁站立。 那裡的菩薩們問佛陀：『世尊！是什麼樣的國土會有這樣不清凈的人來到這裡？』 佛陀說：『善男子！在西方，經過十二恒河沙數那麼多的佛世界，有一個世界叫做娑婆（世界名），佛號釋迦牟尼（佛名），正在為無數的菩薩們宣講《大集經》。那裡有一位菩薩名叫海慧，在講述魔業的時候，這個魔王率領四種兵眾來到會場，海慧菩薩用神通力把他移到了這裡。』 那個世界的菩薩們對波旬說：『善男子！你現在應該發起阿耨多羅三藐三菩提心（無上正等正覺之心），遠離魔業，我們應當與你一起成為同學。』當時，魔王波旬聽到這些話后，就發起了阿耨多羅三藐三菩提心。 當時，那些菩薩就請波旬登上獅子座，問波旬說：『承蒙那位如來為大眾宣講《大集經》，那裡有什麼事情？請您說給我們聽聽。』當時，魔王波旬因為海慧菩薩的神通力，就宣說了他所聽到的內容，甚至沒有遺漏一句一字。 那些菩薩就對佛陀說：『我們願意去見那尊佛釋迦牟尼以及眾菩薩。』 那尊佛就告訴那些菩薩說：『稍等片刻，你們自然會見到。』

【English Translation】 Then, Mara Papiyas (demon king) put his palms together towards Samudramati (Bodhisattva's name) and said, 'Good man! From today onwards, I dare not commit such demonic acts again. I only wish that you would listen to my repentance.' Bodhisattva Samudramati said, 'I have no anger towards you. The practice of a Bodhisattva is to always be patient with all sentient beings. Papiyas! You may go and pay homage to that Buddha, and your body and mind will receive immeasurable benefits.' At that time, the Bodhisattva then stroked the top of his head with his right hand and said, 'If all Bodhisattvas have no greed or stinginess towards all dharmas, I will use my supernatural power to ensure that you will reach that Buddha's world.' Having said that, Mara Papiyas arrived at that Buddha-land. Upon arriving there, he saw the Buddha, respectfully bowed, and then stood to one side. The Bodhisattvas there asked the Buddha, 'World Honored One! What kind of land has such an impure person come here?' The Buddha said, 'Good men! In the west, passing through twelve Ganges River sands of Buddha-lands, there is a world called Saha (world's name), where the Buddha is named Sakyamuni (Buddha's name), who is expounding the Mahasamnipata Sutra for countless Bodhisattvas. There is a Bodhisattva named Samudramati, and when he was speaking about demonic acts, this demon king led four kinds of troops to the assembly. Bodhisattva Samudramati used his supernatural power to move him here.' The Bodhisattvas of that world said to Papiyas, 'Good man! You should now generate the mind of Anuttara-samyak-sambodhi (supreme enlightenment), stay away from demonic acts, and we shall become fellow students with you.' At that time, Mara Papiyas, upon hearing these words, generated the mind of Anuttara-samyak-sambodhi. At that time, those Bodhisattvas invited Papiyas to ascend the lion throne and asked Papiyas, 'We understand that the Tathagata is expounding the Mahasamnipata Sutra for the assembly. What is happening there? Please tell us.' At that time, Mara Papiyas, due to the supernatural power of Bodhisattva Samudramati, expounded what he had heard, without missing a single word or phrase. Those Bodhisattvas then said to the Buddha, 'We wish to see that Buddha Sakyamuni and the assembly of Bodhisattvas.' That Buddha then told those Bodhisattvas, 'Wait a moment, and you will naturally see them.'

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此寶坊中。」

諸菩薩等復白佛言：「世尊！我等欲見魔王波旬，于彼世界為何所作？」

爾時，世尊觀此彼界眾生心已，告海慧菩薩言：「善男子！汝今當以此佛世界示彼菩薩。」

爾時海慧菩薩即於十指放大光明，其光即過十二恒河沙等諸佛世界遍照彼土，此間大眾悉見彼土佛及菩薩，魔王波旬處師子座說大集經。

時諸菩薩即從座起，向彼如來頭面敬禮，散種種華而以供養，所散諸華當彼佛上變成華臺。彼諸菩薩見是華臺，即白佛言：「世尊！如是華臺從何處來？」

佛言：「善男子！娑婆世界諸菩薩眾所散供養。」

諸菩薩言：「世尊！云何令我得見彼土娑婆世界？」

佛言：「善男子！汝等今當敬禮是光至心念持，自當得見彼佛世界。」時彼菩薩如佛所言，敬禮光明至心念持，即得見此娑婆世界。見已即起禮釋迦牟尼佛，以諸香華遙供養之。又見三千大千世界，凈水澄滿猶如大海。彼所散華至此世界大寶坊中，當如來上變成寶蓋。

時魔波旬白彼佛言：「世尊！我當云何還彼世界？」

佛言：「善男子！若欲還者，應當至心念于海慧。」時魔波旬至心念于海慧菩薩，念已即得還此世界。

時舍利弗見魔波旬，即作是言：「波旬！汝得見彼佛

【現代漢語翻譯】 現代漢語譯本 『在這個寶坊中。』

諸位菩薩又對佛說：『世尊！我們想見魔王波旬，他在那個世界做什麼呢？』

這時，世尊觀察了這個世界和那個世界眾生的心念后，告訴海慧菩薩說：『善男子！你現在應當把這個佛世界展示給那些菩薩。』

這時，海慧菩薩立刻從十指放出光明，那光明立刻穿過十二恒河沙數那麼多的佛世界，普遍照耀那個國土。這裡的眾人都能看到那個國土的佛和菩薩，魔王波旬坐在獅子座上宣講《大集經》。

當時，那些菩薩立刻從座位上站起來，向那位如來頂禮，散佈各種鮮花來供養，所散的鮮花在那位佛的上方變成花臺。 那些菩薩看到這個花臺，就對佛說：『世尊！這個花臺是從哪裡來的？』

佛說：『善男子！是娑婆世界的諸位菩薩散佈供養的。』

諸位菩薩說：『世尊！怎樣才能讓我們看到那個娑婆世界呢？』

佛說：『善男子！你們現在應當敬禮這光明，至誠唸誦，自然就能看到那個佛世界。』當時，那些菩薩按照佛所說的，敬禮光明，至誠唸誦，立刻就看到了這個娑婆世界。看到后，他們立刻起身禮拜釋迦牟尼佛，用各種香花遙遠地供養他。又看到三千大千世界，清澈的水充滿，如同大海。他們所散的鮮花到達這個世界的大寶坊中，在如來的上方變成寶蓋。

這時，魔王波旬對那位佛說：『世尊！我應當怎樣回到那個世界呢？』

佛說：『善男子！如果想回去，應當至誠唸誦海慧。』當時，魔王波旬至誠唸誦海慧菩薩，唸誦后立刻就回到了這個世界。

這時，舍利弗看到魔王波旬，就說：『波旬！你見到那個佛了嗎？』

【English Translation】 English version 'in this precious pavilion.'

The Bodhisattvas then said to the Buddha, 'World Honored One! We wish to see the demon king Pāpīyas (魔王波旬), what is he doing in that world?'

At that time, the World Honored One, having observed the minds of the beings in this world and that world, said to Bodhisattva Ocean Wisdom (海慧菩薩), 'Good man! You should now show that Buddha world to those Bodhisattvas.'

At that time, Bodhisattva Ocean Wisdom immediately emitted light from his ten fingers. The light immediately passed through Buddha worlds as numerous as twelve Ganges Rivers, illuminating that land. The assembly here all saw the Buddhas and Bodhisattvas of that land, and the demon king Pāpīyas was sitting on a lion throne, expounding the Mahāsamnipāta Sūtra (大集經).

Then, those Bodhisattvas immediately rose from their seats, bowed their heads to that Tathāgata (如來), and scattered various flowers as offerings. The scattered flowers transformed into a flower dais above that Buddha. Those Bodhisattvas, seeing the flower dais, said to the Buddha, 'World Honored One! Where did this flower dais come from?'

The Buddha said, 'Good men! It was scattered as offerings by the Bodhisattvas of the Sahā world (娑婆世界).'

The Bodhisattvas said, 'World Honored One! How can we see that Sahā world?'

The Buddha said, 'Good men! You should now respectfully bow to this light and sincerely recite, and you will naturally see that Buddha world.' At that time, those Bodhisattvas, as the Buddha had said, respectfully bowed to the light and sincerely recited, and immediately saw this Sahā world. Having seen it, they immediately rose and bowed to Śākyamuni Buddha (釋迦牟尼佛), offering him various incense and flowers from afar. They also saw the three thousand great thousand worlds, filled with clear water like a great ocean. The flowers they scattered reached the great precious pavilion in this world, transforming into a jeweled canopy above the Tathāgata.

At that time, the demon Pāpīyas said to that Buddha, 'World Honored One! How shall I return to that world?'

The Buddha said, 'Good man! If you wish to return, you should sincerely recite the name of Ocean Wisdom.' At that time, the demon Pāpīyas sincerely recited the name of Bodhisattva Ocean Wisdom, and having recited it, he immediately returned to this world.

At that time, Śāriputra (舍利弗), seeing the demon Pāpīyas, said, 'Pāpīyas! Have you seen that Buddha?'

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世界不？」

波旬言：「舍利弗！我已見之，及見彼土清凈菩薩所住之處。」

舍利弗言：「汝于彼土作魔業不？」

「大德！我至彼土至心勤求無上菩提，何緣復得造作魔業？若有至心求菩提時見魔業者，是人則得勤修精進。」

此界大眾見魔波旬還來至此，六萬眾生、十千魔眾同共發阿耨多羅三藐三菩提心，作是言：「愿我等輩所受身形，如彼菩薩身形無異。」

海慧菩薩言：「世尊！為阿耨多羅三藐三菩提，多有怨敵。善哉！世尊！為護法故建立神通。以通力故是經當得久住於世。」

佛言：「善男子！我今所立善愿神通，為諸眾生種于善根。」

爾時，世尊告四天王：「汝等當知，若我弟子，比丘、比丘尼、優婆塞、優婆夷，受持讀誦書寫廣說如是等經，汝等四王當深護助，無為欲樂而作放逸。吾今出世為壞放逸護正法故。」而說咒曰：所謂：

「三咩　(羊鳴音)三摩三咩　沫頓禰　婆羅跋坻陀禰　陀那跋坻　投彌陀那跋坻阿婆散提　阿摩隸　毗摩隸　阇毗羅提　迦羅提　迦羅那　阿梨　阿羅跋坻阿隸婆散提　涅伽旦尼　阿跋坻　沫提　摩呼沫提　摩羅夷提　毗首提　毗首提跋坻　尼薩隸　莫罕泥

「善男子！是名四天王咒。若有法師受持是經當

【現代漢語翻譯】 現代漢語譯本 『世界是這樣的嗎？』 波旬（魔王名）說：『舍利弗（佛陀弟子名）！我已經看到了，也看到了那個清凈的菩薩所居住的地方。』 舍利弗說：『你在那個世界做魔業嗎？』 『大德！我到那個世界是真心誠意地尋求無上菩提（最高智慧），怎麼還會再造作魔業呢？如果有人真心求菩提時看到魔業，這個人就會更加勤奮精進地修行。』 這個世界的大眾看到魔波旬（魔王名）又回到這裡，六萬眾生、一萬魔眾一同發起了阿耨多羅三藐三菩提心（無上正等正覺之心），他們說：『愿我們所受的身體，像那些菩薩的身體一樣沒有差別。』 海慧菩薩（菩薩名）說：『世尊！爲了阿耨多羅三藐三菩提，有很多怨敵。太好了！世尊！爲了守護佛法，請建立神通。因為有神通的力量，這部經才能長久地流傳於世。』 佛說：『善男子！我今天所立的善愿神通，是爲了讓眾生種下善根。』 這時，世尊告訴四天王（佛教護法神）：『你們應當知道，如果我的弟子，比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），受持、讀誦、書寫、廣泛宣說這樣的經典，你們四天王應當深深地護持幫助他們，不要因為貪圖享樂而放縱自己。我今天出世是爲了破除放逸，守護正法。』於是說了咒語，內容是： 『三咩（羊鳴音） 三摩三咩 沫頓禰 婆羅跋坻陀禰 陀那跋坻 投彌陀那跋坻 阿婆散提 阿摩隸 毗摩隸 阇毗羅提 迦羅提 迦羅那 阿梨 阿羅跋坻 阿隸婆散提 涅伽旦尼 阿跋坻 沫提 摩呼沫提 摩羅夷提 毗首提 毗首提跋坻 尼薩隸 莫罕泥』 『善男子！這叫做四天王咒。如果有法師受持這部經，應當……』

【English Translation】 English version 'Is the world like this?' Pāpīyas (a demon king) said, 'Śāriputra (a disciple of the Buddha)! I have seen it, and I have seen the place where those pure Bodhisattvas dwell.' Śāriputra said, 'Do you perform demonic acts in that land?' 'Great One! When I go to that land, I wholeheartedly seek Anuttarā-samyak-saṃbodhi (supreme enlightenment), how could I possibly create demonic acts again? If someone sees demonic acts while sincerely seeking Bodhi, that person will then cultivate diligence and progress even more.' The assembly of this world saw that Pāpīyas (a demon king) had returned here, and sixty thousand beings and ten thousand demons together generated the mind of Anuttarā-samyak-saṃbodhi (the mind of supreme perfect enlightenment), saying, 'May our bodies be the same as those of the Bodhisattvas.' Bodhisattva Ocean Wisdom (a Bodhisattva's name) said, 'World Honored One! For Anuttarā-samyak-saṃbodhi, there are many enemies. Excellent! World Honored One! For the sake of protecting the Dharma, please establish supernormal powers. Because of the power of supernormal abilities, this scripture will be able to abide in the world for a long time.' The Buddha said, 'Good man! The good vows and supernormal powers that I have established today are for the sake of planting good roots in all sentient beings.' At that time, the World Honored One told the Four Heavenly Kings (Buddhist guardian deities), 'You should know that if my disciples, Bhikṣus (monks), Bhikṣuṇīs (nuns), Upāsakas (laymen), and Upāsikās (laywomen), receive, uphold, recite, write, and widely explain such scriptures, you Four Heavenly Kings should deeply protect and assist them, and not be indulgent in the pursuit of pleasure. I have come into the world to destroy indulgence and protect the true Dharma.' Then he spoke the mantra, which is: 'Samye (sound of a sheep bleating) Sama-samye Matunne Bharabhadhi-dane Dhanabhadhi Thumidhanabhadhi Abhasanti Amale Vimale Jabhirati Karati Karana Ari Arabhadhi Alebhasanti Nirghatani Abhadhi Mati Mahumati Marayiti Visuddhi Visuddhi-bhadhi Nisare Mokhanne' 'Good man! This is called the Four Heavenly Kings Mantra. If a Dharma teacher upholds this scripture, he should...'

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誦是咒，誦已修慈緣念十方，至心念於四天王等，爾時四王當示其夢或自往護。」

時四天王白佛言：「世尊！我等四王聞是咒已，即與眷屬至法師所擁護侍衛。若是法師所須資生，我當方便令其得之，遠離病苦身受安樂。」

爾時，世尊告海慧菩薩：「善男子！汝今至心聽帝釋咒。所謂：

「阇耶　阇耶末坻　阿跋坻　跋坻　摩拘隸　斯陀跋坻　輸泥　膻帝羯隸　檀提曇摩尼　多迦隸　叉耶叉耶目佉　阿跋蒂那　涅伽蒂那　莎坻　莎坻散提

「來憍尸迦！阿修羅壞，諸天則勝，諸天勝故，佛法增長。憍尸迦！欲受安樂當護正法。善男子！是名釋咒。善男子！若有法師欲說法時，當先洗浴令身凈潔，持妙香華正東而禮，一心憶念十方諸佛，慈心普及一切眾生，然後乃升師子法座，誦如是咒，而作是言：『憍尸迦來，四天王來，為諸大眾除卻障礙消滅煩惱。』爾時帝釋及四天王念法師故即便共來，是故大眾樂聞說法。

「善男子！汝今復聽十方諸魔及眷屬咒。所謂：

「奢咩　奢摩跋坻　奢摩密㗣　阿浮隸摩羅歘坻　瞢崛隸　婆羅綈　迦由犁　坻祁跋坻　阿慮迦尼　比舍荼尼　尼末坻　阿跋持　區區隸　伽羅薩尼　憂目企　奢蜜坻　波羅目企　槃檀那涅伽熙坻　奢摩𦂛

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【現代漢語翻譯】 現代漢語譯本：誦持此咒語后，修習慈悲心，憶念十方世界，至誠唸誦四天王等。那時，四天王會以夢境示現或親自前往守護。 當時，四天王稟告佛陀說：『世尊！我們四天王聽聞此咒語后，會立即帶領眷屬前往法師處，擁護侍衛。如果法師需要生活物資，我們會設法讓他得到，遠離病苦，身心安樂。』 這時，世尊告訴海慧菩薩：『善男子！你現在要專心聽帝釋（Indra，天神之王）的咒語。咒語是： 『阇耶（Jaya，勝利） 阇耶末坻（Jaya-mati，勝利的智慧） 阿跋坻（Apati，無障礙） 跋坻（Pati，守護） 摩拘隸（Makuli，無垢） 斯陀跋坻（Sthita-pati，堅固的守護） 輸泥（Suni，善巧） 膻帝羯隸（Shanti-kari，和平的創造者） 檀提曇摩尼（Dandi-dhamani，持法的） 多迦隸（Takari，能斷） 叉耶叉耶目佉（Ksaya-ksaya-mukha，消滅消滅之面） 阿跋蒂那（Apati-na，無障礙的） 涅伽蒂那（Nirghati-na，無障礙的） 莎坻（Sati，覺悟） 莎坻散提（Sati-santi，覺悟的和平）』 『來吧，憍尸迦（Kausika，帝釋的別名）！阿修羅（Asura，非天）會失敗，諸天會勝利。諸天勝利，佛法就會增長。憍尸迦！想要獲得安樂，應當守護正法。善男子！這就是帝釋咒。善男子！如果有法師想要說法時，應當先沐浴，使身體潔凈，手持妙香和鮮花，面向東方禮拜，一心憶念十方諸佛，以慈悲心普及一切眾生，然後才登上獅子法座，誦持此咒，並說：『憍尸迦來，四天王來，為大眾消除障礙，消滅煩惱。』那時，帝釋和四天王會因為法師的緣故而一同前來，所以大眾樂於聽聞佛法。 『善男子！你現在再聽十方諸魔及其眷屬的咒語。咒語是： 『奢咩（Shame，寂靜） 奢摩跋坻（Shama-pati，寂靜的守護） 奢摩密㗣（Shama-mitra，寂靜的朋友） 阿浮隸摩羅歘坻（Abhuli-mara-ksiti，無垢的降魔者） 瞢崛隸（Manguli，吉祥） 婆羅綈（Bharati，支持者） 迦由犁（Kayuli，身體的守護） 坻祁跋坻（Tiki-pati，迅速的守護） 阿慮迦尼（Alukani，無染） 比舍荼尼（Pisacani，食肉鬼） 尼末坻（Nimati，無慢） 阿跋持（Apati，無障礙） 區區隸（Kukuli，無畏） 伽羅薩尼（Gala-sani，吞噬者） 憂目企（Urmukhi，向上） 奢蜜坻（Shamiti，寂靜的） 波羅目企（Para-mukhi，超越的） 槃檀那涅伽熙坻（Bandhana-nirghati-siti，解脫束縛的） 奢摩𦂛（Shama-svaha，寂靜成就）』

【English Translation】 English version: After reciting this mantra, cultivate loving-kindness, contemplate the ten directions, and sincerely invoke the Four Heavenly Kings, etc. At that time, the Four Heavenly Kings will appear in dreams or personally come to protect. Then, the Four Heavenly Kings said to the Buddha: 'World Honored One! After hearing this mantra, we Four Heavenly Kings will immediately lead our retinue to the Dharma master's place to protect and serve. If the Dharma master needs material support, we will find ways to provide it, keeping him away from illness and ensuring his body and mind are at peace.' At this time, the World Honored One told Bodhisattva Haihui: 'Good man! Now you should listen attentively to the mantra of Indra (the king of gods). The mantra is: 'Jaya (Victory) Jaya-mati (Victory of wisdom) Apati (Unobstructed) Pati (Guardian) Makuli (Immaculate) Sthita-pati (Firm guardian) Suni (Skillful) Shanti-kari (Creator of peace) Dandi-dhamani (Holder of Dharma) Takari (Able to cut off) Ksaya-ksaya-mukha (Face of annihilation) Apati-na (Unobstructed) Nirghati-na (Unobstructed) Sati (Awareness) Sati-santi (Awareness of peace)' 'Come, Kausika (another name for Indra)! The Asuras (demi-gods) will fail, and the gods will prevail. When the gods prevail, the Buddha's Dharma will grow. Kausika! If you wish to receive peace, you should protect the true Dharma. Good man! This is the mantra of Indra. Good man! If a Dharma master wishes to preach, he should first bathe to purify his body, hold fragrant incense and flowers, bow to the east, single-mindedly remember the Buddhas of the ten directions, extend loving-kindness to all beings, and then ascend the lion's throne, recite this mantra, and say: 'Come, Kausika, come, Four Heavenly Kings, remove obstacles and eliminate afflictions for the assembly.' At that time, Indra and the Four Heavenly Kings will come together for the sake of the Dharma master, and therefore the assembly will be happy to hear the Dharma. 'Good man! Now listen again to the mantra of the demons of the ten directions and their retinue. The mantra is: 'Shame (Tranquility) Shama-pati (Guardian of tranquility) Shama-mitra (Friend of tranquility) Abhuli-mara-ksiti (Immaculate demon subduer) Manguli (Auspicious) Bharati (Supporter) Kayuli (Guardian of the body) Tiki-pati (Swift guardian) Alukani (Unstained) Pisacani (Flesh-eating ghost) Nimati (Without pride) Apati (Unobstructed) Kukuli (Fearless) Gala-sani (Devourer) Urmukhi (Upward) Shamiti (Tranquil) Para-mukhi (Transcendent) Bandhana-nirghati-siti (Liberator of bondage) Shama-svaha (Tranquility accomplished)'

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如是咒者，力能繫縛一切論師、一切魔眾，是名佛印，不可破壞魔眷屬怨。善男子！若有法師受持讀誦如是等咒升師子座，專念諸佛慈及眾生。自於己身生醫師想，于所說法生良藥想，于聽法者生疾苦想，于如來所生善友想，于正法中生常恒想，若能如是說正法時，其處四邊各一由旬魔不能到。」

時魔波旬白佛言：「世尊！若佛弟子有能讀誦如是神咒，其身清凈，我當擁護不作魔業。我以海慧神通力故舍于魔業。隨有國土城邑村落說是法處，我當化身親往聽受。」

佛言：「善哉，善哉！波旬！汝若能得如是心者，則壞魔業，亦當獲得如是等法。

「善男子！復當至心聽梵天咒。所謂：

「迷多伽隸　迦樓那伽隸　無經多伽隸　憂比叉伽隸　佛陀伽隸　曇摩伽隸　僧伽伽隸　蘇羯多毗阇耶　摩訶毗檀尼　毗獸提目爾　尼波隸陀耶　烏阇跋坻　烏阇嚴彌　捺檀尼　曇摩波坻吒跋尼　薩遮坻優波跋坻毗獸坻　莎折多優波舍彌　烏盧迦耶梵摩　毗盧迦耶梵摩

「若欲具足受持如是梵天咒者，當行梵行清凈持戒，讀誦是咒請召梵天：『梵天汝來擁護如是大眾，令其至心樂聽正法，念於三寶轉正法輪護持法城。』若有法師能調諸根，至心凈護身口意等，勤修戒忍精進多聞，發菩提心修四無量，

【現代漢語翻譯】 現代漢語譯本 像這樣的咒語，具有束縛一切論師、一切魔眾的力量，這被稱為佛印（Buddha's seal），是不可被破壞的，能使魔的眷屬怨恨消散。善男子！如果有法師受持讀誦這樣的咒語，登上獅子座（lion throne），專心憶念諸佛的慈悲以及眾生。自己要觀想自己是醫師，所說的法是良藥，聽法的人是身患疾病的病人，對於如來要觀想是善友，對於正法要觀想是常恒不變的。如果能夠這樣宣說正法，那麼他所在之處的四邊各一由旬之內，魔都不能到達。 這時，魔波旬（Mara Papiyas）對佛說：『世尊！如果佛的弟子有能夠讀誦這樣的神咒，並且自身清凈，我應當擁護他，不作魔業。我憑藉海慧神通的力量，捨棄魔業。無論在哪個國家、城市、村落，只要有宣說此法的地方，我都會化身親自前往聽受。』 佛說：『好啊，好啊！波旬！如果你能夠生起這樣的心，那麼就會破除魔業，也應當獲得這樣的法。』 『善男子！還要至誠地聽梵天咒（Brahma mantra）。咒語是： 『迷多伽隸（Maitri-gati） 迦樓那伽隸（Karuna-gati） 無經多伽隸（Mudita-gati） 憂比叉伽隸（Upeksa-gati） 佛陀伽隸（Buddha-gati） 曇摩伽隸（Dharma-gati） 僧伽伽隸（Sangha-gati） 蘇羯多毗阇耶（Sukrata-vijaya） 摩訶毗檀尼（Maha-vidani） 毗獸提目爾（Visuddhi-mukti） 尼波隸陀耶（Nivarita-dya） 烏阇跋坻（Ujja-vati） 烏阇嚴彌（Ujja-yami） 捺檀尼（Nata-ni） 曇摩波坻吒跋尼（Dharma-pratistha-vani） 薩遮坻優波跋坻毗獸坻（Satya-sthitah-upavadi-visuddhi） 莎折多優波舍彌（Sata-upasamita） 烏盧迦耶梵摩（Uluka-ya-brahma） 毗盧迦耶梵摩（Viloka-ya-brahma）』 『如果想要完整受持這樣的梵天咒，應當修行梵行，清凈持戒，讀誦此咒請召梵天：『梵天，請您來擁護這些大眾，讓他們至誠歡喜聽聞正法，憶念三寶，轉動正法輪，護持法城。』如果有法師能夠調伏諸根，至誠清凈地守護身口意等，勤修戒、忍、精進、多聞，發菩提心，修四無量心，

【English Translation】 English version Such mantras have the power to bind all debaters and all demons. This is called the Buddha's seal, which cannot be broken and can dispel the hatred of the demon's retinue. Good man! If a Dharma master upholds and recites such mantras, ascends the lion throne, and focuses his mind on the compassion of all Buddhas and sentient beings, he should regard himself as a physician, the Dharma he speaks as good medicine, those who listen to the Dharma as patients suffering from illness, the Tathagata as a good friend, and the true Dharma as constant and unchanging. If he can expound the true Dharma in this way, then within a radius of one yojana around his location, demons will not be able to reach him. At that time, Mara Papiyas said to the Buddha, 'World Honored One! If a disciple of the Buddha can recite such a divine mantra and is pure in body, I shall protect him and not engage in demonic activities. By the power of my wisdom and supernatural abilities, I will abandon demonic deeds. Wherever there is a country, city, or village where this Dharma is preached, I will transform myself and go there to listen.' The Buddha said, 'Excellent, excellent! Papiyas! If you can generate such a mind, then you will destroy demonic deeds and also attain such Dharma.' 'Good man! You should also listen attentively to the Brahma mantra. It is as follows:' 'Maitri-gati, Karuna-gati, Mudita-gati, Upeksa-gati, Buddha-gati, Dharma-gati, Sangha-gati, Sukrata-vijaya, Maha-vidani, Visuddhi-mukti, Nivarita-dya, Ujja-vati, Ujja-yami, Nata-ni, Dharma-pratistha-vani, Satya-sthitah-upavadi-visuddhi, Sata-upasamita, Uluka-ya-brahma, Viloka-ya-brahma' 'If one wishes to fully uphold such a Brahma mantra, one should practice pure conduct, maintain precepts purely, recite this mantra, and invite Brahma: 'Brahma, please come and protect this assembly, so that they may sincerely rejoice in hearing the true Dharma, remember the Three Jewels, turn the wheel of the Dharma, and protect the city of Dharma.' If a Dharma master can subdue his senses, sincerely and purely guard his body, speech, and mind, diligently cultivate precepts, patience, diligence, and learning, generate the Bodhi mind, and cultivate the four immeasurables,

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升於法座誦如是咒。誦是咒已，梵天王等與諸眷屬悉來集會是講法所。」

爾時，梵王白佛言：「世尊！若有法師讀誦是咒，我在初禪聞是咒已，當舍定樂而往其所，當施八法。何等為八？一者、施念，持所聞故；二者、施慧，思惟深法故；三者、施解，分別深義故；四者、施樂說無礙，為壞疑心故；五者、施辭無礙，為解一切眾生語故；六者、施無所畏，為眾無勝故；七者、施法光明，為不謬說故；八者、施其不謬授記。世尊！我等亦能廣宣是法。」

「善男子！我涅槃后如是等天當護正法。」

海慧菩薩言：「世尊！如來、正覺涅槃之後，若有信者應以此法付囑其人令得久住。」

爾時，世尊眉間白毫放大光明，遍照三千大千世界，如來化身充滿其中，三十二相八十種好具足莊嚴，數如三千大千世界，一切卉木莖節枝葉。是諸化佛，同作是言：「十方諸佛釋迦如來，同願正法久住於世。何以故？雖有一切惡魔眷屬，不能破壞如是等法。大地可壞，大海可焦，須彌山王可碎如塵，眾生諸心可合是一，虛空可畫，四大可轉，諸佛誓願不可變易。」

爾時，世尊即告阿難：「汝當受持如是等經讀誦廣說。」

海慧菩薩言：「世尊！今此會中多有無量諸大菩薩，如來何緣顧命阿難令

【現代漢語翻譯】 現代漢語譯本 升上法座，誦唸這樣的咒語。誦完此咒后，梵天王（Brahmā，印度教的創造之神）等及其眷屬都會來到這個講法的地方。

那時，梵天王對佛說：『世尊！如果有法師讀誦這個咒語，我在初禪（初禪定，佛教禪定的一種境界）中聽到這個咒語后，會捨棄禪定的快樂而前往他那裡，並施予八種法。哪八種呢？第一，施予念力，因為他能持守所聽聞的法；第二，施予智慧，因為他能思惟深奧的佛法；第三，施予理解，因為他能分辨深奧的含義；第四，施予無礙的辯才，爲了破除疑惑；第五，施予辭無礙，爲了理解一切眾生的語言；第六，施予無所畏懼，因為他在大眾中無與倫比；第七，施予法光明，爲了不謬誤地說法；第八，施予不謬誤的授記。世尊！我們也能廣泛宣揚這個法。』

『善男子！我涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴）后，像這樣的天神會守護正法。』

海慧菩薩（Sāgaramati Bodhisattva，一位菩薩的名字）說：『世尊！如來、正覺（Tathāgata，佛的稱號之一，意為「如實而來者」；Samyaksaṃbuddha，意為「正等覺者」）涅槃之後，如果有信徒，應該把這個法囑託給那個人，使之能夠長久住世。』

那時，世尊眉間的白毫（ūrṇā，佛的三十二相之一，指眉間白毫）放出大光明，遍照三千大千世界（佛教宇宙觀中的一個世界單位），如來的化身充滿其中，三十二相（佛的三十二種殊勝的身體特徵）和八十種好（佛的八十種細微的身體特徵）具足莊嚴，數量如同三千大千世界中一切草木的莖節枝葉。這些化佛，一同說：『十方諸佛釋迦如來（Śākyamuni，佛教的創始人），共同發願正法長久住世。為什麼呢？即使有一切惡魔（Māra，佛教中阻礙修行的魔）及其眷屬，也不能破壞這樣的法。大地可以毀壞，大海可以乾涸，須彌山王（Sumeru，佛教宇宙觀中的中心山）可以碎成塵埃，眾生的心可以合而爲一，虛空可以被描繪，四大（地、水、火、風）可以被轉移，諸佛的誓願卻不可改變。』

那時，世尊就告訴阿難（Ānanda，佛陀的十大弟子之一）：『你應當受持這樣的經典，讀誦並廣泛宣說。』

海慧菩薩說：『世尊！現在這個法會中有很多無量的大菩薩，如來為什麼偏偏囑咐阿難，讓他受持這個法呢？』

【English Translation】 English version Ascending the Dharma seat, he recited this mantra. After reciting this mantra, Brahmā (the Hindu god of creation), along with his retinue, would all come to this place of teaching.

At that time, Brahmā said to the Buddha, 'World Honored One! If a Dharma master recites this mantra, upon hearing it in the first dhyāna (the first level of meditative absorption in Buddhism), I will abandon the joy of samadhi and go to him, bestowing eight dharmas. What are the eight? First, bestowing mindfulness, because he upholds what he has heard; second, bestowing wisdom, because he contemplates the profound Dharma; third, bestowing understanding, because he discerns the profound meaning; fourth, bestowing unobstructed eloquence, to dispel doubts; fifth, bestowing unimpeded language, to understand the languages of all beings; sixth, bestowing fearlessness, because he is unsurpassed among the assembly; seventh, bestowing the light of the Dharma, so as not to speak falsely; eighth, bestowing infallible predictions. World Honored One! We too can widely proclaim this Dharma.'

'Good man! After my Nirvana (the ultimate state of liberation in Buddhism), such devas will protect the true Dharma.'

Sāgaramati Bodhisattva (a Bodhisattva's name) said, 'World Honored One! After the Tathāgata (one of the titles of the Buddha, meaning 'the one who has thus come'), the Samyaksaṃbuddha (meaning 'the perfectly enlightened one') enters Nirvana, if there are believers, this Dharma should be entrusted to them so that it may abide long in the world.'

At that time, the World Honored One emitted a great light from the white hair (ūrṇā, one of the 32 marks of the Buddha) between his eyebrows, illuminating the three thousand great thousand worlds (a unit of the Buddhist cosmology). The emanations of the Tathāgata filled them, adorned with the thirty-two marks (the 32 auspicious physical characteristics of a Buddha) and eighty minor marks (the 80 minor physical characteristics of a Buddha), as numerous as the stems, nodes, branches, and leaves of all plants in the three thousand great thousand worlds. These emanated Buddhas spoke in unison, 'The Buddhas of the ten directions, Śākyamuni (the founder of Buddhism), together vow that the true Dharma will abide long in the world. Why? Even if there are all the Māras (demons in Buddhism that hinder spiritual progress) and their retinues, they cannot destroy such a Dharma. The earth may be destroyed, the ocean may dry up, Mount Sumeru (the central mountain in Buddhist cosmology) may be crushed into dust, the minds of all beings may be united as one, the void may be painted, the four elements (earth, water, fire, and wind) may be transformed, but the vows of the Buddhas cannot be changed.'

At that time, the World Honored One then said to Ānanda (one of the ten principal disciples of the Buddha), 'You should uphold such scriptures, recite them, and widely proclaim them.'

Sāgaramati Bodhisattva said, 'World Honored One! In this assembly, there are many immeasurable great Bodhisattvas. Why does the Tathāgata specifically entrust Ānanda to uphold this Dharma?'

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受持之？」

時諸大眾咸有疑心：「海慧、阿難誰念心多？」

爾時，世尊知眾會疑，告大迦葉：「三千大千世界眾生數為多不？」

「甚多！世尊！」

「迦葉！假使如是無量眾生，悉得人身常問如來，如來所說不可窮盡、無有障礙。善男子！如天降雨無有障礙，一切眾流歸集大海，而是大海無增無減。海慧菩薩所可受持，十方佛法亦復如是。

「迦葉！假使三千大千世界，所有眾生具足總持，如阿難等，欲比海慧所受持法，百分千分百千萬分不及其一。」說是語時，百千眾生髮阿耨多羅三藐三菩提心，以妙華香貢上供養海慧菩薩。

爾時，蓮華菩薩白佛言：「世尊！若有人能信順受持讀誦書寫解說其義，供養恭敬如是經者，得幾所福？」

爾時，世尊即說偈言：

「若滿三千大千界，　　七寶奉施十方佛， 　不如信順是經典，　　受持讀誦福多彼。 　四法所成諸功德，　　佛說無量無邊數， 　發菩提心常法施，　　如法而住修集悲。 　佛說四法無邊量，　　智者聞已不怖畏， 　虛空之性眾生界，　　如來正智菩提心。」

說如是等法寶聚時，十方所來諸菩薩等，以妙香花種種伎樂供養于佛，尊重讚歎，作如是言：「世尊！若有人能受持讀誦書寫解

【現代漢語翻譯】 現代漢語譯本：『受持嗎？』 當時，大眾都心存疑惑：『海慧（菩薩名）和阿難（佛陀十大弟子之一）誰的記憶力更好呢？』 這時，世尊知道大眾的疑惑，就告訴大迦葉（佛陀十大弟子之一）：『三千大千世界里的眾生數量多嗎？』 『非常多！世尊！』 『迦葉！假設有如此無量的眾生，都得到人身，經常向如來提問，如來所說的法也無法窮盡，沒有障礙。善男子！就像天降雨水沒有障礙，一切河流都彙集到大海，而大海不會因此增加或減少。海慧菩薩所能受持的佛法，也是如此。』 『迦葉！假設三千大千世界里所有的眾生都具備總持（記憶和理解能力），像阿難一樣，想要和海慧所受持的佛法相比，百分、千分、百千萬分都比不上他的一分。』說完這話時，成百上千的眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），用美妙的鮮花和香供養海慧菩薩。 這時，蓮華菩薩對佛說：『世尊！如果有人能夠信受、順從、受持、讀誦、書寫、解說這部經的含義，並供養、恭敬這部經，會得到多少福報呢？』 這時，世尊就說了偈語： 『如果用充滿三千大千世界的七寶來供養十方諸佛， 也不如信受、順從這部經典，受持讀誦的福報更多。 四法所成就的各種功德，佛說其數量無量無邊， 發起菩提心，經常進行法佈施，如法安住，修集慈悲。 佛說四法的功德無邊無量，智者聽了不會感到畏懼， 虛空的本性、眾生的界限，如來的正智、菩提心。』 在宣說這些法寶時，從十方來的諸位菩薩等，用美妙的香花和各種伎樂供養佛陀，尊重讚歎，並這樣說道：『世尊！如果有人能夠受持、讀誦、書寫、解

【English Translation】 English version: 『Receive and uphold it?』 At that time, all the great assembly had doubts: 『Who has a better memory, Haihui (a Bodhisattva) or Ananda (one of the Buddha's ten great disciples)?』 Then, the World Honored One, knowing the assembly's doubts, said to Mahakasyapa (one of the Buddha's ten great disciples): 『Are the sentient beings in the three thousand great thousand worlds numerous?』 『Very numerous! World Honored One!』 『Kasyapa! Suppose there were countless sentient beings, all attaining human form, constantly asking the Tathagata (Buddha), the Tathagata's teachings would be inexhaustible and without obstruction. Good man! Just as rain falls without obstruction, and all streams flow into the great ocean, yet the ocean neither increases nor decreases. The Dharma that Bodhisattva Haihui can receive and uphold is also like this.』 『Kasyapa! Suppose all the sentient beings in the three thousand great thousand worlds possessed total retention (memory and understanding), like Ananda, wanting to compare with the Dharma that Haihui has received and upheld, they would not even match one part in a hundred, a thousand, a hundred thousand parts.』 When these words were spoken, hundreds and thousands of sentient beings generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment), and offered exquisite flowers and incense to Bodhisattva Haihui. At that time, Bodhisattva Lotus Flower said to the Buddha: 『World Honored One! If there is someone who can believe, follow, receive, uphold, read, recite, write, explain the meaning of this sutra, and offer and respect this sutra, how much merit will they obtain?』 Then, the World Honored One spoke in verse: 『If one were to offer the seven treasures filling the three thousand great thousand worlds to the Buddhas of the ten directions, It would not compare to believing and following this sutra, the merit of receiving and reciting it is greater. The various merits accomplished by the four dharmas, the Buddha said their number is immeasurable and boundless, Generate the Bodhi mind, constantly practice Dharma giving, abide in accordance with the Dharma, and cultivate compassion. The Buddha said the merits of the four dharmas are boundless and immeasurable, the wise will not be afraid upon hearing this, The nature of emptiness, the realm of sentient beings, the Tathagata's right wisdom, and the Bodhi mind.』 When these Dharma treasures were being expounded, the Bodhisattvas who came from the ten directions offered flowers, incense, and various musical instruments to the Buddha, respecting and praising him, and said: 『World Honored One! If there is someone who can receive, uphold, read, recite, write, and explain the meaning of this sutra,』

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說如是等經，所得功德不可稱量，十方諸佛說不能盡。何以故？世尊！眾生若聞如是等經，無有不發阿耨多羅三藐三菩提心者，是故此經名大寶聚。」

爾時，一切大眾人天、一切聲聞及阿難等，諸迦樓羅、乾闥婆等，及世間人，聞經歡喜，信受奉行。

大方等大集經卷第十一 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第十二

北涼天竺三藏曇無讖譯

無言菩薩品第六

爾時，世尊故在欲色二界中間大寶坊中，與諸大眾圍繞說法。

時王舍城師子將軍家產一子。當其生時，虛空之中多有諸天作如是言：「童子！當應念法思惟於法，凡所發言莫說世事，常當頒宣出世之法，常當守口慎言少語，莫於世事起諸覺觀，當依于義莫依文字。」

爾時，童子聞是語已，不復涕泣無嬰兒相，乃至七日色貌和悅，見人歡喜目未曾眴。是時有人語其父母：「是兒不祥，不應畜養。何以故？喑無聲故。」父母答言：「是兒雖復喑不出聲，然其身根具足無缺，當知是兒必有福德，非是不祥薄福之人。」因為立字，字曰無言。

時無言童子漸漸長大如八歲兒，所遊方麵人所樂見，隨有說法轉法輪處，樂往聽受口無所宣。

爾時，無言童子以

【現代漢語翻譯】 現代漢語譯本：

「宣說像這樣的經典，所獲得的功德是無法衡量的，十方諸佛也說不盡。為什麼呢？世尊！眾生如果聽聞像這樣的經典，沒有不發起阿耨多羅三藐三菩提心（無上正等正覺之心）的，因此這部經典名為大寶聚。」

當時，一切大眾，包括天人、一切聲聞（佛陀的弟子）以及阿難等，還有諸迦樓羅（金翅鳥）、乾闥婆（天樂神）等，以及世間的人們，聽聞此經后都非常歡喜，信受奉行。

《大方等大集經》卷第十一 大正藏第13冊 No. 0397 《大方等大集經》

《大方等大集經》卷第十二

北涼天竺三藏曇無讖譯

無言菩薩品第六

當時，世尊仍然在欲界和色界之間的寶坊中，被大眾圍繞著說法。

這時，王舍城師子將軍家生了一個兒子。當他出生時，虛空中有很多天人這樣說：『童子！你應該念法，思惟法，凡所說的話不要說世俗之事，應當常常宣揚出世之法，應當常常守口慎言，少說話，不要對世俗之事產生任何覺觀，應當依從義理，不要依從文字。』

當時，童子聽到這些話后，不再哭泣，沒有嬰兒的樣子，甚至七天都面色和悅，見到人就歡喜，眼睛從未眨動。這時有人對他的父母說：『這個孩子不吉祥，不應該養育。為什麼呢？因為他是啞巴，不能說話。』父母回答說：『這個孩子雖然是啞巴，不能出聲，但是他的身體器官都健全無缺，應當知道這個孩子必定有福德，不是不吉祥、福薄的人。』因此給他取名為無言。

當時，無言童子漸漸長大，像八歲的孩子一樣，他所到之處，人們都喜歡見到他，凡是有說法轉法輪的地方，他都樂意前往聽受，但口中卻不說什麼。

當時，無言童子以

【English Translation】 English version:

'The merit gained from expounding scriptures such as these is immeasurable, and the Buddhas of the ten directions cannot fully describe it. Why is that, World Honored One? If sentient beings hear scriptures such as these, there is none who will not generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment). Therefore, this scripture is named the Great Treasure Trove.'

At that time, all the great assembly, including gods and humans, all the Shravakas (Buddha's disciples) and Ananda, as well as the Garudas (mythical birds), Gandharvas (celestial musicians), and people of the world, upon hearing this scripture, were filled with joy, believed in it, and practiced accordingly.

Mahavaipulya Mahasamghata Sutra, Scroll 11 Triptaka No. 0397, Vol. 13, Mahavaipulya Mahasamghata Sutra

Mahavaipulya Mahasamghata Sutra, Scroll 12

Translated by Tripitaka Dharmaraksha of North Liang, India

The Chapter of the Silent Bodhisattva, Sixth

At that time, the World Honored One was still in the great treasure pavilion between the desire realm and the form realm, surrounded by the great assembly, expounding the Dharma.

At that time, a son was born into the family of General Simha of Rajagriha. When he was born, many gods in the sky spoke these words: 'Child! You should contemplate the Dharma and think about the Dharma. Whatever you say, do not speak of worldly matters. You should always proclaim the Dharma that transcends the world. You should always guard your mouth, be careful in your speech, and speak little. Do not generate any perceptions or thoughts about worldly matters. You should rely on the meaning, not on the words.'

At that time, after hearing these words, the child no longer cried and did not have the appearance of an infant. For seven days, his countenance was pleasant, and he was happy to see people, his eyes never blinking. At this time, someone said to his parents, 'This child is inauspicious and should not be raised. Why? Because he is mute and cannot speak.' The parents replied, 'Although this child is mute and cannot speak, his bodily faculties are complete and without defect. We should know that this child must have merit and is not an inauspicious person with little merit.' Therefore, they gave him the name 'Silent'.

At that time, the Silent Child gradually grew up like an eight-year-old child. Wherever he went, people were happy to see him. Wherever there was a place where the Dharma was being expounded and the wheel of Dharma was being turned, he was happy to go and listen, but he did not say anything.

At that time, the Silent Child with

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佛神力，與其父母眷屬宗親往寶坊所。到已，見佛心生歡喜，禮敬供養右繞三匝，合掌而立，並見十方諸來菩薩生大喜心。

爾時，舍利弗白佛言：「世尊！師子將軍所生之子，身根具足而不能語，是何惡業因緣所致？」

佛告舍利弗：「汝今不應作如是語輕是童子。何以故？是人即是大菩薩也，已於無量無邊佛所種諸善根，不退轉于菩提之道。是兒生時，多有諸天來誡敕之：『善哉！童子！當念正法思惟正法，無得宣說世間之事，常當頒宣出世之義，常當守口慎言少語，莫於世事起諸覺觀，當依于義莫依文字。』舍利弗！如是童子從天教誨，是故無語默然思惟獲得四禪。舍利弗！無言菩薩示如是身，則能調伏無量眾生，是故默然無所宣說。舍利弗！我今說是大集經典，無言菩薩當於此中能大利益無量眾生。」

時無言菩薩以己願力、神通道力，令諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、比丘、比丘尼、優婆塞、優婆夷，各自見其右手之中有大蓮華猶如車輪，色香具足微妙第一人所樂見，一一華臺有一菩薩結加趺坐，三十二相八十種好莊嚴其身。

爾時，無言菩薩現如是等大神通已，低頭合掌，作如是言：「南無佛陀！南無佛陀！」諸蓮花臺中一切菩薩，亦復如是，

【現代漢語翻譯】 現代漢語譯本：佛以神力，帶著他的父母眷屬和宗族親人前往寶坊。到達后，他們見到佛陀，心中充滿歡喜，恭敬地禮拜供養，然後右繞佛陀三圈，合掌站立。他們還見到十方前來的菩薩，心中生起極大的歡喜。 當時，舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）向佛陀稟告說：『世尊！師子將軍（Simha，一位將軍的名字）所生的兒子，身體各器官健全卻不能說話，這是什麼惡業因緣導致的呢？』 佛陀告訴舍利弗：『你現在不應該這樣說，輕視這個童子。為什麼呢？這個人實際上是一位大菩薩，他已經在無量無邊的佛陀那裡種下了各種善根，不會在菩提之道上退轉。這個孩子出生時，有很多天神來告誡他：『善哉！童子！應當憶念正法，思維正法，不要宣說世間的事情，應當常常宣說出世的道理，應當常常守口慎言，少說話，不要對世間的事情產生各種覺觀，應當依從義理，不要依從文字。』舍利弗！這個童子接受了天神的教誨，所以不說話，默默地思維，獲得了四禪（catvāri dhyānāni，佛教的四種禪定境界）。舍利弗！無言菩薩（Mūka Bodhisattva，不說話的菩薩）示現這樣的身體，就能調伏無量眾生，所以他默默無言，不作宣說。舍利弗！我現在宣說這部《大集經》（Mahāsaṃnipāta Sūtra，佛教經典），無言菩薩將在這其中大大地利益無量眾生。』 當時，無言菩薩以自己的願力和神通力，讓諸天（deva，天神）、龍（nāga，神龍）、夜叉（yakṣa，一種鬼神）、乾闥婆（gandharva，天上的樂神）、阿修羅（asura，一種好戰的鬼神）、迦樓羅（garuḍa，一種金翅鳥神）、緊那羅（kiṃnara，一種半人半鳥的神）、摩睺羅伽（mahoraga，一種大蟒神）、比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男居士）、優婆夷（upāsikā，在家女居士），各自看到自己的右手之中有一朵巨大的蓮花，像車輪一樣大，顏色和香氣都非常完美，是人們最喜歡看到的。每一朵蓮花的花臺上都有一位菩薩結跏趺坐（vajrāsana，一種坐姿），以三十二相（dvātriṃśadvaralakṣaṇa，佛陀的三十二種殊勝相貌）和八十種好（aśītyanuvyañjana，佛陀的八十種細微特徵）莊嚴其身。 當時，無言菩薩顯現了這樣的大神通后，低下頭，合掌，說道：『南無佛陀（Namo Buddhāya，皈依佛陀）！南無佛陀！』所有蓮花臺中的菩薩，也都是這樣。

【English Translation】 English version: The Buddha, with his divine power, led his parents, relatives, and family members to the precious temple. Upon arrival, they saw the Buddha, their hearts filled with joy. They respectfully bowed and made offerings, then circumambulated the Buddha three times clockwise, and stood with their palms together. They also saw the Bodhisattvas coming from the ten directions, and their hearts were filled with great joy. At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 'World Honored One! The son of General Simha (a general's name), whose body is complete but cannot speak, what evil karma caused this?' The Buddha told Śāriputra, 'You should not speak like that, belittling this child. Why? This person is actually a great Bodhisattva. He has already planted various roots of goodness with countless Buddhas and will not regress on the path to Bodhi. When this child was born, many devas (gods) came to admonish him: 『Well done, child! You should remember the Dharma, contemplate the Dharma, do not speak of worldly matters, you should always proclaim the meaning of transcending the world, you should always guard your mouth and be careful with your words, speak less, do not generate various perceptions about worldly matters, you should rely on the meaning, not on the words.』 Śāriputra! This child received the teachings of the devas, so he does not speak, but silently contemplates and attains the four dhyānas (the four meditative states). Śāriputra! The Mūka Bodhisattva (the silent Bodhisattva) manifests such a body, and can subdue countless sentient beings, so he is silent and does not speak. Śāriputra! I am now speaking this Mahāsaṃnipāta Sūtra (a Buddhist scripture), and the Mūka Bodhisattva will greatly benefit countless sentient beings within it.』 At that time, the Mūka Bodhisattva, with his own vows and divine powers, caused the devas (gods), nāgas (dragons), yakṣas (a type of spirit), gandharvas (celestial musicians), asuras (a type of warring spirit), garuḍas (a type of bird-like deity), kiṃnaras (a type of half-human, half-bird deity), mahoragas (a type of serpent deity), bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (male lay practitioners), and upāsikās (female lay practitioners) to each see a large lotus flower in their right hand, as large as a wheel, with perfect color and fragrance, the most pleasing to see. On each lotus flower platform, there was a Bodhisattva sitting in vajrāsana (a cross-legged posture), adorned with the thirty-two marks (the thirty-two major marks of a Buddha) and eighty minor marks (the eighty minor marks of a Buddha). At that time, after the Mūka Bodhisattva manifested such great divine powers, he lowered his head, put his palms together, and said, 'Namo Buddhāya (Homage to the Buddha)! Namo Buddhāya!' All the Bodhisattvas on the lotus flower platforms did the same.

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同作是言：「南無佛陀！南無佛陀！」發是言已，十恒河沙等世界大地六種震動，虛空諸天以妙香華種種伎樂供養于佛。

爾時，無言以佛神力及己願力，與諸菩薩踴在虛空高七多羅樹，正向于佛而說偈言：

「如來無色示現色，　　亦復於色無染著， 　若有眾生入佛法，　　云何當知真實色？ 　非色聚中有如來，　　亦不離色有如來； 　如來已離諸色聚，　　哀愍眾生故示色。 　如來哀愍眾生故，　　以諸相好莊嚴色， 　實無色相為眾說，　　是故如來難思議。 　如來正法無文字，　　離文字已無有聲， 　無有文字無可說，　　甚深寂靜無有覺。 　如佛先在菩提樹，　　所覺諸法亦如是， 　此法無字無音聲，　　亦無造作無可說。 　如是諸法無相貌，　　亦以遠離一切相， 　一切諸法若無相，　　如來云何而演說？ 　如來具足大慈悲，　　是故憐愍為利益， 　不可說法而演說，　　亦知真實不可說。 　如來了知不可說，　　亦知音聲性空寂， 　真實了知一切義，　　是故名佛真實覺。 　所說之法名世諦，　　如來真實覺知之， 　世諦不出無有性，　　不可造作無有期。 　真實無有色相貌，　　為眾故示種種色， 　知法無法無上尊，　　為眾生故而演說。 　我初生

【現代漢語翻譯】 現代漢語譯本 他們一同說道：『南無佛陀（皈依佛陀）！南無佛陀！』說完這話，十恒河沙數（極多的數量）的世界大地都發生了六種震動，虛空中的諸天以美妙的香花和各種樂器供養佛陀。 這時，無言菩薩憑藉佛陀的神力和自己的願力，與眾菩薩一起躍升到虛空中，高七多羅樹（一種高大的樹）的高度，面向佛陀，說了以下偈語： 『如來沒有固定的形色卻能示現各種形色，而且對於這些形色沒有執著。 如果有眾生想要進入佛法，應當如何認識真實的形色呢？ 如來不在形色的集合之中，也不離開形色而存在； 如來已經脫離了所有形色的束縛，只是爲了憐憫眾生才示現形色。 如來爲了憐憫眾生，用各種相好（佛的莊嚴相貌）來莊嚴形色， 實際上沒有固定的形色，卻爲了眾生而宣說，所以如來是不可思議的。 如來的正法沒有文字，離開了文字就沒有聲音， 沒有文字就無法言說，是極其深邃寂靜，沒有感覺的。 就像佛陀先前在菩提樹下所覺悟的諸法一樣， 這些法沒有文字，沒有聲音，也沒有造作，無法用言語表達。 這些法沒有固定的相貌，也遠離了一切相貌， 如果一切法都沒有相貌，如來又如何演說呢？ 如來具有廣大的慈悲心，所以憐憫眾生，爲了利益他們， 宣說那些不可言說的法，也知道真實的法是不可言說的。 如來知道法不可言說，也知道聲音的本質是空寂的， 真實地瞭解一切法的意義，所以被稱為佛，是真實的覺悟者。 所說的法被稱為世俗諦（相對真理），如來真實地覺知它， 世俗諦不超出無自性（沒有獨立不變的實體），不可造作，沒有期限。 真實的法沒有固定的形色相貌，爲了眾生才示現各種形色， 知道法是無法的無上尊者，爲了眾生而演說。 我初生時，

【English Translation】 English version They spoke together, saying: 『Namo Buddha (Homage to the Buddha)! Namo Buddha!』 Having spoken these words, the earth of worlds as numerous as ten Ganges sands shook in six ways, and the devas (gods) in the sky made offerings to the Buddha with wonderful fragrant flowers and various musical instruments. At that time, the Bodhisattva Wu Yan (No Words), by the power of the Buddha and his own vows, rose into the sky with the other Bodhisattvas, to a height of seven Tala trees (a tall tree), and facing the Buddha, spoke the following verses: 『The Tathagata (Thus Come One, an epithet of the Buddha) has no fixed form, yet manifests various forms, and is not attached to these forms. If there are sentient beings who wish to enter the Dharma (Buddha's teachings), how should they understand the true form? The Tathagata is not within the collection of forms, nor is he apart from forms; The Tathagata has already transcended all attachments to forms, and only manifests forms out of compassion for sentient beings. Out of compassion for sentient beings, the Tathagata adorns forms with various marks and characteristics (auspicious marks of the Buddha), In reality, there is no fixed form, yet he speaks for the sake of sentient beings, therefore the Tathagata is inconceivable. The Tathagata's true Dharma has no words, and without words, there is no sound, Without words, there is nothing to say, it is profoundly tranquil and without sensation. Just as the Buddha previously realized all dharmas (teachings) under the Bodhi tree, These dharmas have no words, no sound, no creation, and cannot be expressed in words. These dharmas have no fixed appearance, and are also far from all appearances, If all dharmas have no appearance, how does the Tathagata expound them? The Tathagata possesses great compassion, therefore he pities sentient beings and acts for their benefit, He expounds the unspeakable Dharma, and also knows that the true Dharma is unspeakable. The Tathagata knows that the Dharma is unspeakable, and also knows that the nature of sound is empty and tranquil, He truly understands the meaning of all dharmas, therefore he is called Buddha, the true enlightened one. The Dharma that is spoken is called the conventional truth (relative truth), which the Tathagata truly knows, The conventional truth does not go beyond no self-nature (no independent and unchanging entity), it is not created, and has no limit. The true Dharma has no fixed form or appearance, but for the sake of sentient beings, various forms are manifested, The supreme one who knows that Dharma is no-Dharma, expounds it for the sake of sentient beings. When I was first born,

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時受天語，　　是故默然無所說， 　至心念法思惟法，　　是故不見色與聲。 　若得入于深法界，　　爾時則無色聲等， 　若能遠離於心業，　　即得遠離於口業。 　無有言說即是語，　　雖復言說亦無語， 　語亦非作亦非說，　　言語本性寂靜故。 　我今至心念菩提，　　亦復至心修其道， 　我今說是無上語，　　亦當定得真實道。 　我心不得菩提道，　　口及口行亦不得， 　無上菩提即是空，　　其性本來常寂靜。 　如菩提性聲亦爾，　　不見不取法性故， 　我聲如是不可見，　　所求菩提亦如是。 　為菩提故有修行，　　是行亦無所至處， 　是行如是無至處，　　是故菩提處非處。 　六波羅蜜如菩提，　　一切善法亦如是， 　一切語言無語言，　　于無語中能說語。 　若有惠施妙音聲，　　惠施之主及財物， 　如是等施即菩提，　　一切皆悉不可說。 　若是佈施可口說，　　菩提體亦應可說， 　菩提之性如虛空，　　一切音聲亦如是。 　若有心能真實知，　　知已亦能宣說聲， 　隨知是聲而處滅，　　即是菩提真實相。 　若能遠身口意業，　　一切煩惱亦復然， 　即是一切波羅蜜，　　如來所說實法性。 　惠施不在菩提中，　　菩提不在惠施中， 　如是二

【現代漢語翻譯】 現代漢語譯本 時常領受天界的啟示，因此保持沉默，不說什麼。 一心念誦佛法，思維佛法，因此看不見色和聲。 如果能夠進入深邃的法界，那時就沒有色、聲等。 如果能夠遠離心的造作，就能遠離口的造作。 沒有言語就是真正的語言，即使有言語也如同無語。 語言既不是創造也不是表達，因為語言的本性是寂靜的。 我現在一心念誦菩提（覺悟），也一心修行菩提之道。 我現在所說的是無上的語言，也必定能夠獲得真實的道。 我的心沒有獲得菩提之道，口和口的行動也沒有獲得。 無上的菩提就是空性，它的本性本來就是常寂靜的。 如同菩提的本性，聲音也是如此，因為不見不取法的本性。 我的聲音是不可見的，所求的菩提也是如此。 爲了菩提而修行，這種修行也沒有到達之處。 這種修行沒有到達之處，所以菩提的處所既是處所又不是處所。 六波羅蜜（六種到達彼岸的方法）如同菩提，一切善法也是如此。 一切語言都是無語言，在無語言中能夠說出語言。 如果有佈施美妙的聲音，佈施的主人以及財物， 這樣的佈施就是菩提，一切都不可說。 如果佈施可以用口說出，菩提的本體也應該可以被說出。 菩提的本性如同虛空，一切聲音也是如此。 如果心能夠真實地知道，知道后也能宣說聲音， 隨著知道聲音而進入寂滅，這就是菩提真實的相。 如果能夠遠離身、口、意的造作，一切煩惱也是如此。 這就是一切波羅蜜，如來所說的真實法性。 佈施不在菩提之中，菩提也不在佈施之中， 這兩個

【English Translation】 English version Constantly receiving heavenly teachings, therefore, I remain silent and say nothing. With a focused mind, reciting the Dharma and contemplating the Dharma, thus, I do not see form and sound. If one can enter the profound realm of Dharma, then there is no form, sound, etc. If one can distance oneself from the actions of the mind, one can distance oneself from the actions of the mouth. The absence of speech is true speech, even with speech, it is like no speech. Speech is neither creation nor expression, because the nature of speech is stillness. Now, with a focused mind, I recite Bodhi (enlightenment), and also with a focused mind, I cultivate the path of Bodhi. What I am saying now is the supreme speech, and I will surely attain the true path. My mind has not attained the path of Bodhi, nor have my mouth and its actions. The supreme Bodhi is emptiness, its nature is originally always still. Like the nature of Bodhi, sound is also like this, because one does not see or grasp the nature of Dharma. My sound is invisible, and the Bodhi I seek is also like this. For the sake of Bodhi, there is cultivation, but this cultivation has nowhere to arrive. This cultivation has nowhere to arrive, therefore, the place of Bodhi is both a place and not a place. The Six Paramitas (six perfections) are like Bodhi, and all good dharmas are also like this. All speech is no speech, and in no speech, one can speak speech. If there is the giving of wonderful sound, the giver and the possessions, Such giving is Bodhi, and all is unspeakable. If giving can be spoken, then the essence of Bodhi should also be able to be spoken. The nature of Bodhi is like space, and all sounds are also like this. If the mind can truly know, and after knowing, can also proclaim sound, Following the knowing of sound and entering stillness, this is the true form of Bodhi. If one can distance oneself from the actions of body, mouth, and mind, all afflictions are also like this. This is all the Paramitas, the true nature of Dharma spoken by the Tathagata. Giving is not in Bodhi, and Bodhi is not in giving, These two

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法即音聲，　　亦無所住無至處。 　若有能知如是等，　　即是真實大菩薩， 　若於施時不生慢，　　即是無上大施主。 　護持禁戒即是聲，　　無有形色無至處， 　諸法不生及不滅，　　即是無上持戒相。 　如是禁戒無能作，　　亦復無身口意業， 　若不出滅不造作，　　云何可說是禁戒？ 　為流佈故出音聲，　　眾生立名名禁戒。 　如諸禁戒聲亦爾，　　如是二法俱無漏。 　口之所說為戒故，　　而設種種諸莊嚴， 　音聲實無諸莊嚴，　　真實知之無所有。 　身業口業及心業，　　能回此戒向菩提， 　禁戒音聲及菩提，　　如是二法如虛空。 　若有能作如是知，　　是人即行戒行處， 　即能得到戒彼岸，　　彼處甚深難得見。 　說忍音聲即是空，　　空性無處無造作， 　忍辱與空是二法，　　無有差別如虛空。 　忍辱之聲非色作，　　不可睹見無處所， 　若有修集平等心，　　即是忍之真實相。 　忍辱雖復唸唸滅，　　而與色身常共行， 　一切文字皆無漏，　　眾生立名名忍辱。 　若有能調身口意，　　即是無上之忍辱， 　若有能忍忍辱者，　　是亦即是無上忍。 　若有眾生碎其身，　　節節壞末如胡麻， 　觀身猶如干草木，　　是則名之為身忍。 　若聞惡

【現代漢語翻譯】 現代漢語譯本 法（Dharma）即是音聲，它無所停留，也無所去處。 如果有人能理解這些道理，他就是真正的大菩薩（Mahasattva）。 如果在佈施時不起傲慢之心，他就是無上的大施主。 護持戒律（Śīla）即是音聲，它沒有形色，也沒有去處。 諸法（Dharma）不生不滅，這就是無上的持戒之相。 這樣的戒律沒有能動作者，也沒有身、口、意三業（karma）。 如果既不產生也不滅，不造作，又怎麼能說是戒律呢？ 爲了流佈佛法而發出音聲，眾生因此立名為戒律。 如同戒律，音聲也是如此，這兩種法都是無漏的。 口中所說是爲了戒律，因此設立種種莊嚴。 音聲實際上沒有這些莊嚴，真正理解它就知道它本無所有。 身業、口業和意業，能將此戒律迴向菩提（Bodhi）。 戒律、音聲和菩提，這兩種法都如同虛空。 如果有人能這樣理解，這個人就是在實踐戒行。 就能到達戒律的彼岸，那個地方非常深奧難以見到。 說忍辱（Kṣānti）的音聲即是空，空性無處不在，也無造作。 忍辱與空是兩種法，它們之間沒有差別，如同虛空。 忍辱的音聲不是由色法所造，不可見，也沒有處所。 如果有人修集平等心，這就是忍辱的真實相。 忍辱雖然唸唸生滅，但與色身常在一起。 一切文字都是無漏的，眾生立名為忍辱。 如果有人能調伏身、口、意，這就是無上的忍辱。 如果有人能忍受忍辱，這也是無上的忍辱。 如果有眾生將自己的身體碎裂，節節斷壞如胡麻。 觀察身體猶如干草木，這就叫做身忍。 如果聽到惡語

【English Translation】 English version Dharma is like sound, it neither dwells anywhere nor goes anywhere. If one can understand these principles, they are a true great Bodhisattva (Mahasattva). If one does not generate arrogance when giving, they are a supreme great benefactor. Upholding precepts (Śīla) is like sound, it has no form or color, and it goes nowhere. All dharmas (Dharma) neither arise nor cease, this is the supreme aspect of upholding precepts. Such precepts have no agent, nor do they involve actions of body, speech, or mind (karma). If they neither arise nor cease, and are not created, how can they be called precepts? Sound is produced to spread the Dharma, and beings establish the name 'precepts'. Like precepts, sound is also like this, these two dharmas are both without outflows. What is spoken is for the sake of precepts, thus various adornments are established. Sound actually has no adornments, truly understanding it reveals it is without substance. Actions of body, speech, and mind, can turn these precepts towards Bodhi (Enlightenment). Precepts, sound, and Bodhi, these two dharmas are like empty space. If one can understand this, that person is practicing the path of precepts. They can reach the other shore of precepts, a place that is very profound and difficult to see. The sound of patience (Kṣānti) is said to be emptiness, emptiness is everywhere and without creation. Patience and emptiness are two dharmas, they are no different, like empty space. The sound of patience is not made of form, it cannot be seen, and has no location. If one cultivates an equal mind, this is the true aspect of patience. Although patience arises and ceases moment by moment, it always accompanies the physical body. All words are without outflows, beings establish the name 'patience'. If one can tame body, speech, and mind, this is supreme patience. If one can endure patience, this is also supreme patience. If beings were to shatter their bodies, breaking them into pieces like sesame seeds. Observing the body as if it were dry grass or wood, this is called bodily patience. If one hears evil words

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口罵詈時，　　其心不動如法住， 　觀察音聲如虛空，　　即是無上之口忍。 　若能通達煩惱因，　　遠離一切諸煩惱， 　是則名之為心忍，　　不為一切煩惱污。 　如忍即是菩提性，　　身口意業亦如是， 　若能回是向菩提，　　是則名為得菩提。 　若有眾生勤精進，　　上中下等及粗細， 　于無量劫修集之，　　無所獲得無畢竟。 　若不獲得精進者，　　是故菩提名無得， 　若能不得一切法，　　即是無上勤精進。 　若有如是精進者，　　不增不減如虛空， 　如是即是大菩薩，　　勤行精進無所畏。 　一切諸禪無有聚，　　無有造作無至處， 　若有思惟一切法，　　即是真禪波羅蜜。 　遠離一切諸惡色，　　惡身惡口亦復然， 　能焦一切諸煩惱，　　即是真禪波羅蜜。 　若能觀心真實性，　　一切法中亦不見， 　若能無心遠離心，　　即是真禪波羅蜜。 　若能觀心及菩提，　　即是無上真實見， 　若有如是真實見，　　獲得菩提不為難。 　若能知見無文字，　　一切諸法無生滅， 　若作如是觀見者，　　是即名為大智慧。 　雖復口說于智慧，　　智慧亦不住口聲， 　若知口聲實無聲，　　即是智慧之真性。 　若法無有此彼住，　　中間亦復無住處， 　一切法

【現代漢語翻譯】 現代漢語譯本 當別人用言語辱罵時，內心能如如不動，安住於法理之中；觀察這些聲音如同虛空一般，這就是無上的口忍。 如果能夠通達煩惱的根源，遠離一切煩惱，這就叫做心忍，不會被任何煩惱所污染。 忍辱的本性即是菩提（覺悟），身、口、意三業也是如此；如果能將這些行為都導向菩提，就叫做證得菩提。 如果有眾生勤奮精進，無論上等、中等、下等，還是粗細的精進，在無量劫中修習積累，最終也一無所得，毫無結果。 如果不能獲得精進的真諦，所以說菩提是無所得的；如果能不執著于任何法，這就是無上的勤奮精進。 如果能做到這樣的精進，不增不減，如同虛空一般，這樣的人就是大菩薩，勤奮修行，無所畏懼。 一切禪定都沒有固定的聚集之處，沒有造作，也沒有到達的地方；如果能這樣思惟一切法，就是真正的禪定波羅蜜（到達彼岸的禪定）。 遠離一切不好的色相，遠離不好的身語行為也是如此；能夠燒盡一切煩惱，這就是真正的禪定波羅蜜。 如果能觀察心的真實本性，在一切法中也看不到任何東西；如果能做到無心，遠離心的執著，這就是真正的禪定波羅蜜。 如果能觀察心和菩提，這就是無上的真實見解；如果能有這樣的真實見解，獲得菩提就不是難事。 如果能了知文字所不能表達的真理，明白一切諸法都是不生不滅的；如果能這樣觀察，就叫做大智慧。 即使口中談論智慧，智慧也不會停留在口頭的言語上；如果能明白口頭的言語實際上沒有聲音，這就是智慧的真性。 如果法沒有此岸和彼岸的住處，中間也沒有住處，一切法

【English Translation】 English version When verbally abused, the mind remains unmoved, abiding in the Dharma; observing sounds as if they were empty space, this is the supreme verbal forbearance. If one can understand the cause of afflictions and stay away from all afflictions, this is called mental forbearance, not being defiled by any afflictions. The nature of forbearance is Bodhi (enlightenment), and so are the actions of body, speech, and mind; if one can direct these actions towards Bodhi, it is called attaining Bodhi. If there are beings who diligently practice, whether superior, middling, or inferior, or coarse or subtle, accumulating practices over countless eons, they will ultimately gain nothing and have no final result. If one cannot grasp the true meaning of diligence, it is said that Bodhi is unattainable; if one can be unattached to all dharmas, this is supreme diligent practice. If one can practice such diligence, neither increasing nor decreasing, like empty space, such a person is a great Bodhisattva, diligently practicing without fear. All meditations have no fixed gathering place, no creation, and no place to arrive; if one can contemplate all dharmas in this way, it is true Dhyana Paramita (meditation that reaches the other shore). Staying away from all bad forms, and likewise from bad actions of body and speech; being able to burn away all afflictions, this is true Dhyana Paramita. If one can observe the true nature of the mind, one sees nothing in all dharmas; if one can be without mind, detached from the mind's attachments, this is true Dhyana Paramita. If one can observe the mind and Bodhi, this is the supreme true view; if one has such a true view, attaining Bodhi is not difficult. If one can understand the truth that cannot be expressed by words, and understand that all dharmas are neither born nor destroyed; if one can observe in this way, it is called great wisdom. Even if one speaks of wisdom, wisdom does not reside in spoken words; if one can understand that spoken words are actually without sound, this is the true nature of wisdom. If the Dharma has no dwelling place on this shore or the other shore, and no dwelling place in between, all dharmas

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性無住處，　　即是無上大智慧。 　無有文字無有行，　　無有相貌無有性， 　無有取捨等二相，　　是名無上大智者。 　若觀一切波羅蜜，　　其性平等如虛空， 　是即名為無平等，　　能觀一切法平等。 　若能平等一切法，　　亦能觀于眾生等， 　悉能等觀一切佛，　　所得智慧無平等。 　若諸菩薩有智者，　　能觀如是無等法， 　即得無上菩提果，　　猶如先佛之所得。」

無言菩薩說是偈時，萬二千那由他眾生髮阿耨多羅三藐三菩提心，六萬菩薩得無生忍。

時華臺中諸菩薩等，悉從座起頭面禮佛，以妙蓮華恭敬供養無言菩薩，口宣是言：「我是知恩，我今報恩。」

時舍利弗言：「世尊！如是菩薩何因緣故，發如是言：『我是知恩、我今報恩。』」

佛言：「舍利弗！如是菩薩皆悉因於無言菩薩發菩提心，是故說言：『我是知恩、我今報恩。』今復因於無言菩薩聽受如是大集經典，並來睹見供養於我。」

爾時，無言菩薩白佛言：「世尊！我有所疑今欲啟請，唯愿如來哀愍聽許。」

佛言：「善男子！隨意致問當為汝說。」

時舍利弗語無言菩薩：「仁者！若無言語，云何得問？」

「大德！一切諸法，皆悉無言、無字、無說。何以故

【現代漢語翻譯】 現代漢語譯本 自性沒有固定的居所，這就是無上大智慧。 沒有文字，沒有行為，沒有相貌，沒有自性， 沒有取捨等對立的兩種概念，這被稱為無上大智者。 如果觀察一切波羅蜜（到達彼岸的方法），它們的自性平等如同虛空， 這就是所謂的無平等，能觀察一切法平等。 如果能平等對待一切法，也能平等看待眾生， 都能平等看待一切佛，所獲得的智慧就沒有高下之分。 如果諸位有智慧的菩薩，能觀察到這樣無差別的法， 就能獲得無上菩提（覺悟）的果實，如同過去的佛所獲得的一樣。

無言菩薩說完這偈頌時，一萬二千那由他（極大的數字）的眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），六萬菩薩獲得了無生忍（對法無生滅的領悟）。

這時，華臺中的諸位菩薩等，都從座位上站起來，向佛頂禮，用美妙的蓮花恭敬供養無言菩薩，口中說道：『我等是知恩的，我等現在報恩。』

這時，舍利弗（佛陀的十大弟子之一，以智慧著稱）說：『世尊！這些菩薩因為什麼緣故，說這樣的話：『我等是知恩的，我等現在報恩。』

佛說：『舍利弗！這些菩薩都是因為無言菩薩而發菩提心，所以說：『我等是知恩的，我等現在報恩。』現在又因為無言菩薩聽受這樣的大集經典，並且前來瞻仰供養我。』

這時，無言菩薩對佛說：『世尊！我有一些疑惑，現在想請教，希望如來慈悲允許。』

佛說：『善男子！隨意發問，我將為你解答。』

這時，舍利弗對無言菩薩說：『仁者！如果沒有言語，怎麼能夠提問呢？』

『大德！一切諸法，都是沒有言語、沒有文字、沒有可說的。為什麼呢？』

【English Translation】 English version The nature has no fixed abode; this is the supreme great wisdom. There are no words, no actions, no appearances, no inherent nature, There are no dualistic concepts like taking and rejecting; this is called the supreme wise one. If one observes all Paramitas (perfections), their nature is equal like the void, This is what is called non-equality, capable of observing the equality of all dharmas. If one can treat all dharmas equally, one can also view all sentient beings equally, And can equally view all Buddhas; the wisdom attained has no superior or inferior. If those Bodhisattvas with wisdom can observe such non-dual dharmas, They will attain the fruit of Anuttara-samyak-sambodhi (supreme enlightenment), just as the Buddhas of the past have attained.

When the Bodhisattva 'Without Words' finished speaking this verse, twelve thousand nayutas (a very large number) of beings generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and sixty thousand Bodhisattvas attained the patience of non-origination (understanding of the non-arising and non-ceasing of dharmas).

At that time, the Bodhisattvas in the Lotus Platform all rose from their seats, bowed their heads to the Buddha, and respectfully offered exquisite lotus flowers to the Bodhisattva 'Without Words,' saying, 'We are grateful, and we now repay the kindness.'

Then, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said, 'World Honored One! For what reason do these Bodhisattvas say such words: 'We are grateful, and we now repay the kindness?'

The Buddha said, 'Shariputra! These Bodhisattvas all generated the Bodhi mind because of the Bodhisattva 'Without Words,' therefore they say: 'We are grateful, and we now repay the kindness.' Now, they are also here to listen to this Great Assembly Sutra because of the Bodhisattva 'Without Words,' and to come and pay homage to me.'

At that time, the Bodhisattva 'Without Words' said to the Buddha, 'World Honored One! I have some doubts and now wish to inquire; I hope the Tathagata will compassionately allow me.'

The Buddha said, 'Good man! Ask whatever you wish; I will explain it to you.'

Then, Shariputra said to the Bodhisattva 'Without Words,' 'Noble one! If there are no words, how can you ask?'

'Great Virtue! All dharmas are without words, without letters, and without speech. Why is that?'

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？一切眾生性無言故，以覺觀故而有聲出。若無覺觀，云何有聲？云何可說？云何有字？

「大德！夫覺觀中無字無聲，離於覺觀亦無聲字，覺觀之體即非覺觀。我作文字亦不覺觀，我因覺觀有大功德，若能觀于如是深法，是則名為十二因緣。若從緣生即是空寂則無定相，若有如是真實知者，即是真實知於法性。

「大德！諸法悉從因緣和合，而和合中實無作者生者出者，是故諸法無主、無音、無聲、無心，無有覺觀、非無覺觀。何以故？顛倒因緣而有出滅。是故若有問者、聽者及解說者，不合不散一相無相。

「大德！夫問難者即是大悲，我有大悲是故問佛。如是問者即是悲問，非口問也。夫口問者，是聲聞問，聲聞著聲故名聲聞，菩薩普悲故無口問。」

舍利弗言：「善男子！若一切法性無定者，一切眾生性亦無定，若無定者，菩薩為誰而修悲心。」

「大德！若諸眾生有定性者，一切菩薩終不修悲，一切眾生實非眾生，以顛倒故作眾生想，是故菩薩修集悲心，為壞顛倒宣說無我。大德！菩薩摩訶薩不為壞有而說正法，不為壞我壽命士夫而修慈悲宣說正法，為知真實深法界故而宣說法。真法界者，即空三昧無相無愿。」

舍利弗言：「善哉，善哉！善男子！我亦如是真實了

【現代漢語翻譯】 現代漢語譯本： 「一切眾生的本性本來是無言的，因為有了覺察和觀想，才產生了聲音。如果沒有覺察和觀想，怎麼會有聲音呢？怎麼能說呢？怎麼會有文字呢？」 「大德！覺察和觀想中沒有文字也沒有聲音，離開覺察和觀想也沒有聲音和文字，覺察和觀想的本體就不是覺察和觀想。我創造文字時也沒有覺察和觀想，我因為覺察和觀想而有大功德，如果能夠觀察到這樣深奧的法，這就叫做十二因緣（十二種相互關聯的因果關係）。如果從因緣而生，就是空寂，沒有固定的相狀。如果有人能這樣真實地瞭解，就是真實地瞭解了法性（諸法的真實本性）。」 「大德！一切法都從因緣和合而生，而和合之中實際上沒有作者、生者、出者。因此，一切法無主、無音、無聲、無心，沒有覺察和觀想，也不是沒有覺察和觀想。為什麼呢？因為顛倒的因緣才會有生滅。所以，如果有提問者、聽者和解說者，他們不合也不散，是一種無相的狀態。」 「大德！提問的人就是大悲心的體現，我因為有大悲心才向佛提問。這樣的提問就是悲心的提問，不是用口提問。用口提問的是聲聞（聽聞佛法而修行的人）的提問，聲聞執著于聲音，所以叫做聲聞。菩薩普遍具有悲心，所以不用口提問。」 舍利弗（佛陀的十大弟子之一，以智慧著稱）說：「善男子！如果一切法的本性沒有定性，那麼一切眾生的本性也沒有定性。如果沒有定性，菩薩為誰而修習悲心呢？」 「大德！如果一切眾生有定性，那麼一切菩薩就永遠不會修習悲心。一切眾生實際上不是眾生，因為顛倒的緣故才產生眾生的想法。所以菩薩修習悲心，是爲了破除顛倒，宣說無我（沒有永恒不變的自我）。大德！菩薩摩訶薩不是爲了破除『有』而宣說正法，不是爲了破除『我』、『壽命』、『士夫』而修習慈悲宣說正法，而是爲了瞭解真實深奧的法界（諸法實相）才宣說正法。真正的法界，就是空三昧（一種禪定狀態），無相無愿。」 舍利弗說：「善哉，善哉！善男子！我也是這樣真實地瞭解了。」

【English Translation】 English version: 'All beings are by nature without speech, and it is through perception and contemplation that sounds arise. If there were no perception and contemplation, how could there be sound? How could there be speech? How could there be letters?' 'Great Virtue! In perception and contemplation, there are no letters and no sounds. Apart from perception and contemplation, there are also no sounds and letters. The essence of perception and contemplation is not perception and contemplation itself. When I create letters, I do not perceive or contemplate. I have great merit because of perception and contemplation. If one can contemplate such profound Dharma, it is called the Twelve Links of Dependent Origination (twelve interconnected causal relationships). If something arises from conditions, it is empty and still, without a fixed form. If one truly understands this, one truly understands the nature of Dharma (the true nature of all things).' 'Great Virtue! All dharmas arise from the combination of causes and conditions, and within this combination, there is actually no creator, no producer, and no emitter. Therefore, all dharmas are without a master, without sound, without voice, without mind, without perception and contemplation, and yet not without perception and contemplation. Why is this so? Because of inverted causes and conditions, there is arising and ceasing. Therefore, if there are questioners, listeners, and explainers, they neither combine nor disperse, they are in a state of non-form.' 'Great Virtue! The one who asks questions embodies great compassion. I ask the Buddha because I have great compassion. Such questioning is compassionate questioning, not questioning with the mouth. Questioning with the mouth is the questioning of a Sravaka (a disciple who hears and practices the teachings). Sravakas are attached to sound, hence they are called Sravakas. Bodhisattvas have universal compassion, so they do not question with the mouth.' Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said, 'Good man! If the nature of all dharmas is not fixed, then the nature of all beings is also not fixed. If it is not fixed, for whom does a Bodhisattva cultivate compassion?' 'Great Virtue! If all beings had a fixed nature, then all Bodhisattvas would never cultivate compassion. All beings are actually not beings, but because of delusion, they have the idea of being beings. Therefore, Bodhisattvas cultivate compassion to break through delusion and proclaim no-self (no permanent, unchanging self). Great Virtue! Bodhisattva Mahasattvas do not proclaim the true Dharma to destroy 'existence,' nor do they cultivate compassion and proclaim the true Dharma to destroy 'self,' 'life,' or 'person.' They proclaim the Dharma to understand the true and profound Dharma realm (the true reality of all things). The true Dharma realm is the Samadhi of Emptiness (a state of meditative absorption), without form and without desire.' Sariputra said, 'Excellent, excellent! Good man! I also truly understand it in this way.'

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知，所以相問試汝智耳，為令佛法增長故問，為欲利益眾生故問。」

爾時，無言菩薩白佛言：「世尊！如經中說有二因緣能生正見，所謂聞聲及善思惟。唯愿哀愍為諸菩薩廣宣說之，云何聞聲及善思惟生於正見？」

佛言：「善男子！至心諦聽，吾當為汝分別解說。

「善男子！為菩提心而聽法者即是聞聲，至心憶念菩提之心是善思惟，觀菩提心是名正見。

「複次，善男子！為菩提道而聽法者是名聞聲。不遠離道是善思惟，如法而住是名正見。為調伏心而聽法者是名聞聲。遠離噁心是善思惟，獲得善心是名正見。為嚴善法而聽法者是名聞聲，修集莊嚴是善思惟，愿向菩提是名正見。為聽善法是名聞聲，增長善法名善思惟，愿向菩提是名正見。為聽惠施是名聞聲，能捨一切是善思惟，不求果報是名正見。為聽戒聚是名聞聲，至心護戒名善思惟，愿向菩提是名正見。為聽法忍是名聞聲，打罵不報是善思惟，愿向菩提是名正見。為聽精進是名聞聲，破壞懈怠是善思惟，愿向菩提是名正見。為聽三昧是名聞聲，能凈身心是善思惟，愿向菩提是名正見。為聽智聚是名聞聲，聞已正觀是善思惟，愿向菩提是名正見。聽四攝法是名聞聲，攝取眾生是善思惟，知是攝法無取無作空無所有是名正見。聽五通

【現代漢語翻譯】 現代漢語譯本：『我之所以這樣問，是爲了試探你的智慧，是爲了增長佛法而問，是爲了利益眾生而問。』 當時，無言菩薩對佛說：『世尊！正如經中所說，有兩種因緣能夠產生正見，即聽聞佛法和善加思惟。希望您能慈悲，為諸位菩薩廣為宣說，如何通過聽聞佛法和善加思惟產生正見？』 佛說：『善男子！專心諦聽，我將為你分別解說。』 『善男子！爲了菩提心（bodhicitta，覺悟之心）而聽聞佛法，這便是聽聞佛法；至心憶念菩提之心，便是善加思惟；觀照菩提心，這便稱為正見。』 『再者，善男子！爲了菩提道（bodhi-marga，通往覺悟的道路）而聽聞佛法，這便是聽聞佛法；不遠離菩提道，便是善加思惟；如法而住，這便稱為正見。爲了調伏自心而聽聞佛法，這便是聽聞佛法；遠離噁心，便是善加思惟；獲得善心，這便稱為正見。爲了莊嚴善法而聽聞佛法，這便是聽聞佛法；修集莊嚴，便是善加思惟；愿向菩提，這便稱為正見。爲了聽聞善法，這便是聽聞佛法；增長善法，便是善加思惟；愿向菩提，這便稱為正見。爲了聽聞佈施，這便是聽聞佛法；能夠捨棄一切，便是善加思惟；不求果報，這便稱為正見。爲了聽聞戒律，這便是聽聞佛法；至心守護戒律，便是善加思惟；愿向菩提，這便稱為正見。爲了聽聞忍辱，這便是聽聞佛法；被打罵不還報，便是善加思惟；愿向菩提，這便稱為正見。爲了聽聞精進，這便是聽聞佛法；破除懈怠，便是善加思惟；愿向菩提，這便稱為正見。爲了聽聞禪定，這便是聽聞佛法；能夠凈化身心，便是善加思惟；愿向菩提，這便稱為正見。爲了聽聞智慧，這便是聽聞佛法；聽聞之後正確觀察，便是善加思惟；愿向菩提，這便稱為正見。聽聞四攝法（catuh-samgraha-vastuni，四種攝取眾生的方法），這便是聽聞佛法；攝取眾生，便是善加思惟；知道這些攝法無所取、無所作、空無所有，這便稱為正見。聽聞五神通（panca-abhijna，五種神通力）

【English Translation】 English version: 'I ask these questions to test your wisdom, to increase the Buddha's teachings, and to benefit all sentient beings.' At that time, the Bodhisattva No-Words said to the Buddha, 'World Honored One! As it is said in the scriptures, there are two causes and conditions that can give rise to right view, namely, hearing the Dharma and proper reflection. I beseech you to have compassion and explain to all Bodhisattvas how right view arises from hearing the Dharma and proper reflection.' The Buddha said, 'Good man! Listen attentively, and I will explain it to you in detail.' 'Good man! To listen to the Dharma with the intention of Bodhicitta (the mind of enlightenment) is called hearing the Dharma; to wholeheartedly remember the mind of Bodhi is called proper reflection; to contemplate the mind of Bodhi is called right view.' 'Furthermore, good man! To listen to the Dharma with the intention of the Bodhi path (bodhi-marga, the path to enlightenment) is called hearing the Dharma; not to stray from the path is called proper reflection; to abide in accordance with the Dharma is called right view. To listen to the Dharma with the intention of subduing the mind is called hearing the Dharma; to abandon evil thoughts is called proper reflection; to attain good thoughts is called right view. To listen to the Dharma with the intention of adorning good dharmas is called hearing the Dharma; to cultivate adornments is called proper reflection; to aspire towards Bodhi is called right view. To listen to good dharmas is called hearing the Dharma; to increase good dharmas is called proper reflection; to aspire towards Bodhi is called right view. To listen to giving is called hearing the Dharma; to be able to give up everything is called proper reflection; not to seek reward is called right view. To listen to the precepts is called hearing the Dharma; to wholeheartedly protect the precepts is called proper reflection; to aspire towards Bodhi is called right view. To listen to patience is called hearing the Dharma; not to retaliate when struck or scolded is called proper reflection; to aspire towards Bodhi is called right view. To listen to diligence is called hearing the Dharma; to destroy laziness is called proper reflection; to aspire towards Bodhi is called right view. To listen to samadhi (meditative absorption) is called hearing the Dharma; to be able to purify body and mind is called proper reflection; to aspire towards Bodhi is called right view. To listen to wisdom is called hearing the Dharma; to observe correctly after hearing is called proper reflection; to aspire towards Bodhi is called right view. To listen to the four means of gathering (catuh-samgraha-vastuni, the four ways of gathering beings) is called hearing the Dharma; to gather beings is called proper reflection; to know that these means of gathering are without taking, without making, empty and without substance is called right view. To listen to the five supernormal powers (panca-abhijna, the five supernormal abilities)

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法是名聞聲，得身心輕名善思惟，愿向菩提是名正見。聽四無礙是名聞聲，修集無礙是善思惟，愿向菩提是名正見。聽四依法是名聞聲，勤修四依名善思惟，愿向菩提是名正見。聽三十七品是名聞聲；若聞演說四念則是念處，說于舍離謂四正勤處、說于定聚謂四如意、說無所畏謂諸根處、說無能壞謂諸力處、說離煩惱謂七覺分、說真知法謂八正道，是善思惟；不著斷常，以如是道愿向菩提是名正見。

「聽四諦法是名聞聲，知苦離集證滅修道是善思惟，見如是法不生不滅是名正見。聽三解脫是名聞聲；信空三昧，不畏無相，不疑無愿，是善思惟；以如是法愿向菩提名為正見；修空三昧調心明見，修集無相為除覺觀，修集無愿為求諸有，是名正見。聽發心法是名聞聲，修菩提道是善思惟，其心不退是名正見。得善知識是名聞聲，供養親近名善思惟，受其教誨是名正見。聽於法界是名聞聲，觀於法界是善思惟，如法而住是名正見。見佛、世尊名為聞聲，念諸菩薩名善思惟，得畢竟道是名正見。初聽八萬四千法聚是名聞聲，觀諸眾生如是行處是名思惟，調伏八萬四千諸根是名正見。

「善男子！隨何因緣能生善法，是名聞聲；聞已不離諸善因緣，名善思惟；以如是法愿向菩提，是名正見。

「善男子！如

【現代漢語翻譯】 現代漢語譯本： 『法』是指聽聞教法（名聞聲），由此身心輕安，稱為善思惟，以此愿求菩提，稱為正見。聽聞四無礙辯才（四無礙）稱為聽聞教法，修習四無礙辯才稱為善思惟，以此愿求菩提稱為正見。聽聞四依法（四依法）稱為聽聞教法，勤修四依法稱為善思惟，以此愿求菩提稱為正見。聽聞三十七道品（三十七品）稱為聽聞教法；如果聽聞演說四念處（四念處），就是念處；演說舍離，就是四正勤處（四正勤）；演說禪定，就是四如意足（四如意）；演說無所畏懼，就是諸根（諸根）；演說不可破壞，就是諸力（諸力）；演說遠離煩惱，就是七覺支（七覺分）；演說真知之法，就是八正道（八正道），這是善思惟；不執著于斷見和常見，以這樣的道愿求菩提，稱為正見。 聽聞四聖諦（四諦）的教法稱為聽聞教法，瞭解苦、斷集、證滅、修道稱為善思惟，見到這樣的法不生不滅稱為正見。聽聞三解脫門（三解脫）稱為聽聞教法；相信空三昧（空三昧），不畏懼無相，不懷疑無愿，這是善思惟；以這樣的法愿求菩提稱為正見；修習空三昧調伏心性，明見真理，修習無相是爲了去除覺觀，修習無愿是爲了不執著于存在，這稱為正見。聽聞發菩提心（發心）的教法稱為聽聞教法，修習菩提道稱為善思惟，其心不退轉稱為正見。得到善知識（善知識）稱為聽聞教法，供養親近稱為善思惟，接受他的教誨稱為正見。聽聞法界（法界）的教法稱為聽聞教法，觀察法界稱為善思惟，如法而住稱為正見。見到佛、世尊（世尊）稱為聽聞教法，憶念諸菩薩（菩薩）稱為善思惟，得到究竟之道稱為正見。最初聽聞八萬四千法門（八萬四千法聚）稱為聽聞教法，觀察眾生如此的修行之處稱為思惟，調伏八萬四千種煩惱稱為正見。 『善男子！』，隨順任何因緣能夠生起善法，這稱為聽聞教法；聽聞之後不離開這些善因緣，稱為善思惟；以這樣的法愿求菩提，稱為正見。 『善男子！』，如

【English Translation】 English version: 'Dharma' is to hear the teachings (hearing the name), from which one gains lightness of body and mind, which is called good contemplation, and with this aspiration for Bodhi, it is called right view. Hearing the four unobstructed eloquence (four unobstructed) is called hearing the teachings, practicing the four unobstructed eloquence is called good contemplation, and with this aspiration for Bodhi, it is called right view. Hearing the four reliances (four reliances) is called hearing the teachings, diligently practicing the four reliances is called good contemplation, and with this aspiration for Bodhi, it is called right view. Hearing the thirty-seven factors of enlightenment (thirty-seven factors) is called hearing the teachings; if one hears the exposition of the four foundations of mindfulness (four foundations of mindfulness), that is mindfulness; the exposition of abandoning, that is the four right exertions (four right exertions); the exposition of concentration, that is the four bases of power (four bases of power); the exposition of fearlessness, that is the faculties (faculties); the exposition of indestructibility, that is the powers (powers); the exposition of freedom from afflictions, that is the seven factors of enlightenment (seven factors of enlightenment); the exposition of true knowledge, that is the eightfold path (eightfold path), this is good contemplation; not clinging to annihilationism or eternalism, with such a path aspiring for Bodhi, it is called right view. Hearing the teachings of the four noble truths (four noble truths) is called hearing the teachings, understanding suffering, the arising of suffering, the cessation of suffering, and the path to the cessation of suffering is called good contemplation, seeing such a dharma as neither arising nor ceasing is called right view. Hearing the three doors to liberation (three doors to liberation) is called hearing the teachings; believing in the emptiness samadhi (emptiness samadhi), not fearing the signless, not doubting the wishless, this is good contemplation; with such a dharma aspiring for Bodhi, it is called right view; practicing the emptiness samadhi to tame the mind and clearly see the truth, practicing the signless to remove perception and conception, practicing the wishless to not cling to existence, this is called right view. Hearing the teachings of generating the Bodhi mind (generating the Bodhi mind) is called hearing the teachings, practicing the Bodhi path is called good contemplation, and the mind not regressing is called right view. Obtaining a good teacher (good teacher) is called hearing the teachings, making offerings and being close is called good contemplation, and receiving his teachings is called right view. Hearing the teachings of the Dharma realm (Dharma realm) is called hearing the teachings, observing the Dharma realm is called good contemplation, and abiding in accordance with the Dharma is called right view. Seeing the Buddha, the World Honored One (World Honored One) is called hearing the teachings, remembering the Bodhisattvas (Bodhisattvas) is called good contemplation, and attaining the ultimate path is called right view. Initially hearing the eighty-four thousand teachings (eighty-four thousand teachings) is called hearing the teachings, observing the practice of sentient beings is called contemplation, and taming the eighty-four thousand afflictions is called right view. 'Good man!', following any cause and condition that can give rise to good dharma, this is called hearing the teachings; after hearing, not separating from these good causes and conditions, this is called good contemplation; with such a dharma aspiring for Bodhi, this is called right view. 'Good man!', like

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是二法無有差別，謂善思惟及以正見。何以故？一切諸法平等無二，是善思惟能觀平等，是正見故。無增減者，即是正見。無取捨者，即是正見。無作作者，即是正見。無覺觀者，即是正見。無念念處，即是正見。無作無思，即是正見。無一無二，即是正見。

「一門、一味、一乘、一行，其性是一。無諸煩惱憍慢等結，無聞無說無垢無凈，法界之性不可分別，如如不動三世平等。無我我所，無有眾生壽命士夫，無字無聲，不可宣說，不知不見，一切法中得知足心，遠離諸相，斷一切喜覺觀屋宅，乃至贊佛不生佛相。若入定時，觀如是等甚深法界，名善思惟。從定起已為諸眾生，宣說如是甚深法界，是名正見。」

說是法時，十千菩薩得是正見。

爾時，舍利弗語無言菩薩言：「善男子！從誰聞法而得正見？」

無言菩薩言：「大德！若有不得去、來、現在菩提心者，我從彼聞而得正見。觀三世等一切法等，於一切法不生覺觀，其心不住有為無為。遠離一切眾生之相，而為眾生修諸苦行，亦復遠離二種之相；一、眾生相；二者、心相。遠離二節知實法性，實法性者無有有有，通達一切諸佛深法，不生憍慢自言我知。

「大德！我從是人聽受正法，是人亦不宣說一字，亦令一切而樂聞之

【現代漢語翻譯】 現代漢語譯本：這兩種法沒有差別，指的是善思惟和正見。為什麼呢？因為一切諸法平等無二，善思惟能夠觀察到這種平等，這就是正見。沒有增減，這就是正見。沒有取捨，這就是正見。沒有作者和所作，這就是正見。沒有覺和觀，這就是正見。沒有唸唸之處，這就是正見。沒有造作和思慮，這就是正見。沒有一和二，這就是正見。 『一門』（指唯一的修行法門）、『一味』（指唯一的解脫味道）、『一乘』（指唯一的成佛之道）、『一行』（指唯一的修行實踐），它們的本質都是一樣的。沒有煩惱、驕慢等束縛，沒有聽聞和宣說，沒有垢染和清凈，法界的本性不可分別，如如不動，三世平等。沒有我與我所，沒有眾生、壽命和士夫（指有情眾生），沒有文字和聲音，不可言說，不知不見，在一切法中得知足之心，遠離一切相，斷除一切喜悅和覺觀的執著，乃至讚歎佛陀也不生起佛的形象。如果進入禪定，觀察這些甚深的法界，就叫做善思惟。從禪定出來后，為眾生宣說這些甚深的法界，就叫做正見。 當宣說此法時，一萬位菩薩獲得了這種正見。 這時，舍利弗（Śāriputra）問無言菩薩（Acala-mati）說：『善男子！你從誰那裡聽聞佛法而獲得正見？』 無言菩薩說：『大德！如果有人沒有得到過去、現在、未來菩提心（bodhicitta）的執著，我就是從他那裡聽聞而獲得正見。觀察三世平等，一切法平等，對於一切法不生起覺觀，他的心不住于有為法和無為法。遠離一切眾生的相，卻爲了眾生而修持各種苦行，也遠離兩種相：第一是眾生相，第二是心相。遠離這兩種執著，就能瞭解實法的本性，實法的本性是無有有無的，通達一切諸佛的甚深佛法，不生起驕慢，自稱我知。』 『大德！我就是從這樣的人那裡聽受正法，這個人也不宣說一個字，卻能讓一切眾生樂於聽聞。』

【English Translation】 English version: These two dharmas are without difference, namely, right thinking and right view. Why? Because all dharmas are equal and non-dual, and right thinking is able to observe this equality, which is right view. Without increase or decrease, that is right view. Without taking or rejecting, that is right view. Without a doer or a deed, that is right view. Without perception or observation, that is right view. Without a place for thoughts, that is right view. Without action or thought, that is right view. Without one or two, that is right view. 'One gate' (referring to the single path of practice), 'one taste' (referring to the single taste of liberation), 'one vehicle' (referring to the single path to Buddhahood), 'one practice' (referring to the single practice), their nature is one. Without afflictions, arrogance, and other fetters, without hearing or speaking, without defilement or purity, the nature of the dharma realm is indivisible, unmoving as it is, and equal in the three times. Without self or what belongs to self, without sentient beings, lifespan, or individuals (referring to sentient beings), without words or sounds, it cannot be spoken, unknown and unseen, in all dharmas, knowing contentment, being apart from all forms, cutting off all joy and the dwelling of perception, even praising the Buddha does not give rise to the form of the Buddha. If one enters samadhi, observing such profound dharma realms, this is called right thinking. Having arisen from samadhi, for the sake of all sentient beings, proclaiming such profound dharma realms, this is called right view. When this dharma was spoken, ten thousand bodhisattvas attained this right view. At that time, Śāriputra asked Acala-mati Bodhisattva, 'Good man! From whom did you hear the dharma and attain right view?' Acala-mati Bodhisattva said, 'Great one! If there is one who does not grasp the bodhicitta (mind of enlightenment) of the past, present, or future, I heard from him and attained right view. Observing the equality of the three times, the equality of all dharmas, not giving rise to perception or observation in all dharmas, his mind does not dwell in conditioned or unconditioned dharmas. Being apart from the forms of all sentient beings, yet practicing all kinds of ascetic practices for the sake of sentient beings, also being apart from two kinds of forms: first, the form of sentient beings; second, the form of mind. Being apart from these two attachments, one knows the true nature of dharma, the true nature of dharma is without being or non-being, penetrating all the profound dharmas of all Buddhas, not giving rise to arrogance, saying, 「I know.」' 'Great one! I heard the right dharma from such a person, and that person does not speak a single word, yet causes all sentient beings to delight in hearing it.'

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。知法真實不可宣說，為眾生故而宣說之；出於世間不為世污，畢竟修集無有能知修與不修，我從是人聞受正法。住於法性于眾生性不生分別，觀眾生性法性空性皆悉平等，我于如是人邊聞法。是人不坐菩提樹下，不起、不行、不眠、不臥、不睡、不寤而得菩提。得菩提已，終不作相言得菩提，一切眾生亦不知彼獲得菩提，無得乃得故無得相。

「大德！夫正法者無有光明，無光明者即無處所，無處所者即是無身，無身者即是無畏，無畏者即是不出，不出者即是不生，不生者即是不滅，不滅者即是不著，不著者即是不動，不動者即是不變，不變者即無駃無闇，無駃無闇即無覺觀，無覺觀者即是無世，無世者即是無器，無器者即是無貪，無貪者即是性凈，性凈者不合煩惱，不合煩惱者即不顛倒，不顛倒者即是平等，平等者即是真實，真實者不生不滅，不生不滅者名從因緣，從因緣者即不去來，不去來者即無境界，無境界者即是無句，無句者即是不狂，不狂者即是無聞，無聞者即是無作，無作者即是無住，無住者即是無字，無字者即是無相，無相者即是過於心意識句，過心意識即是寂靜，寂靜者即是無熱，無熱者即是無瞋，無瞋者即畢竟，畢竟者即是無有，無有者即是涅槃，是名為法。大德！即是正法，即是說法，

【現代漢語翻譯】 現代漢語譯本：瞭解佛法真實的狀態是無法用言語表達的，但爲了眾生的利益才宣說它；它超越世俗而不被世俗所污染，最終的修行境界是無法被知曉的，無論是修行還是不修行，我都從這樣的人那裡聽聞正法。安住於法性，對於眾生的本性不產生分別，觀察眾生的本性、法性和空性都是平等的，我從這樣的人那裡聽聞佛法。這個人不是在菩提樹下坐著，也不是站立、行走、睡眠、躺臥、睡著或醒著而獲得菩提（覺悟）。獲得菩提后，他絕不會執著于『我已獲得菩提』的念頭，一切眾生也不知道他獲得了菩提，因為無所得才是真正的獲得，所以沒有獲得的表象。 『大德！真正的佛法是沒有光明的，沒有光明就意味著沒有處所，沒有處所就意味著沒有身體，沒有身體就意味著沒有恐懼，沒有恐懼就意味著不出現，不出現就意味著不生，不生就意味著不滅，不滅就意味著不執著，不執著就意味著不動搖，不動搖就意味著不變，不變就意味著沒有快速和黑暗，沒有快速和黑暗就意味著沒有覺察和觀想，沒有覺察和觀想就意味著沒有世間，沒有世間就意味著沒有容器，沒有容器就意味著沒有貪婪，沒有貪婪就意味著本性清凈，本性清凈就不會與煩惱結合，不與煩惱結合就不會顛倒，不顛倒就是平等，平等就是真實，真實是不生不滅的，不生不滅被稱為從因緣而生，從因緣而生就是不去不來，不去不來就是沒有境界，沒有境界就是沒有言辭，沒有言辭就是不瘋狂，不瘋狂就是沒有聽聞，沒有聽聞就是沒有造作，沒有造作就是沒有住處，沒有住處就是沒有文字，沒有文字就是沒有表象，沒有表象就是超越了心意識的範疇，超越了心意識就是寂靜，寂靜就是沒有熱惱，沒有熱惱就是沒有嗔恨，沒有嗔恨就是究竟，究竟就是無有，無有就是涅槃（解脫），這就是所謂的法。大德！這就是真正的佛法，這就是說法。』

【English Translation】 English version: Knowing the true nature of Dharma is beyond verbal expression, yet it is spoken for the benefit of sentient beings; it transcends the mundane without being defiled by it. The ultimate state of practice is unknowable, whether one practices or not, I have heard the true Dharma from such a person. Abiding in the Dharma nature, one does not differentiate between the nature of sentient beings, observing that the nature of sentient beings, Dharma, and emptiness are all equal. I have heard the Dharma from such a person. This person did not attain Bodhi (enlightenment) by sitting under the Bodhi tree, nor by standing, walking, sleeping, lying down, being asleep, or being awake. Having attained Bodhi, he would never cling to the thought 'I have attained Bodhi,' and all sentient beings would not know that he has attained Bodhi, because non-attainment is the true attainment, thus there is no appearance of attainment. 'Great Virtue! The true Dharma has no light, no light means no place, no place means no body, no body means no fear, no fear means no arising, no arising means no birth, no birth means no extinction, no extinction means no attachment, no attachment means no movement, no movement means no change, no change means no quickness and no darkness, no quickness and no darkness means no perception and no contemplation, no perception and no contemplation means no world, no world means no vessel, no vessel means no greed, no greed means purity of nature, purity of nature does not combine with afflictions, not combining with afflictions means no inversion, no inversion means equality, equality means truth, truth is neither born nor extinguished, neither born nor extinguished is called arising from conditions, arising from conditions means neither going nor coming, neither going nor coming means no realm, no realm means no words, no words means no madness, no madness means no hearing, no hearing means no action, no action means no dwelling, no dwelling means no letters, no letters means no form, no form means beyond the realm of mind, consciousness, and perception, beyond mind, consciousness, and perception is stillness, stillness means no heat, no heat means no anger, no anger means ultimate, ultimate means non-existence, non-existence means Nirvana (liberation), this is called Dharma. Great Virtue! This is the true Dharma, this is the teaching of Dharma.'

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即是聞法，即是正見。

「大德！夫正見者不見於身，身行病行，不見於見，不生貪著，不覺不觀，是名佛法聖見、正見。

「複次，大德！觀無明愛與解脫等無有差別，是名正見。如是見已不著不取，是名聖見。

「複次，大德！觀貪恚癡、空無相愿平等無二，不見於相，見無相相，是名聖見。不觀一二，等一切法，名聖正見。

「複次，大德！若能觀我及眾生等，眾生等故如來平等，如來等故佛法平等，佛法等故聖眾平等，聖眾等故大慈平等，慈平等故虛空平等，以不住住如是平等，名聖正見。

「大德！如一切法，聲亦如是；如聲，即是聖見、即是正見。大德！聖正見者亦無生出，若無生出從誰聽法？」

舍利弗言：「如我解仁所說義者，一切諸法無所語言。」

「大德！如是，如是！一切諸法實無言語。」

「善男子！若言如來成就功德，如是言中得何等罪？」

「大德！若如是說，當知是人有大過咎。何以故？如來功德不決定故。所以者何？無福無罪故名如來。若觀如來有功德者，是名為欲。夫有欲者即是大欲，有欲大欲即是過咎。」

「善男子！云何得名無過咎耶？」

「大德！如第五大，如第七情，如十九界，無出無入、無生無

【現代漢語翻譯】 現代漢語譯本 聽聞佛法，即是獲得正見。 『大德！所謂正見，是指不執著于身體，身體的行動和疾病，不執著于見解，不產生貪戀執著，不覺察也不觀察，這稱為佛法的聖見、正見。』 『再者，大德！觀察無明（avidya，指對真理的無知）和愛慾（trsna，指渴求）與解脫（vimoksha，指從輪迴中解脫）之間沒有差別，這稱為正見。如此見解之後，不執著也不取捨，這稱為聖見。』 『再者，大德！觀察貪（raga，指貪婪）、嗔（dvesha，指憎恨）、癡（moha，指愚昧）與空（shunyata，指空性）、無相（animitta，指無相）、無愿（apranihita，指無愿）平等無二，不執著于表象，見到無相之相，這稱為聖見。不執著於一或二，平等看待一切法，稱為聖正見。』 『再者，大德！如果能夠觀察我（atman，指自我）和眾生（sattva，指有情）平等，因為眾生平等所以如來（tathagata，指佛）平等，因為如來平等所以佛法（dharma，指佛陀的教法）平等，因為佛法平等所以聖眾（samgha，指僧團）平等，因為聖眾平等所以大慈（maitri，指慈愛）平等，因為慈愛平等所以虛空平等，以不住著的方式安住于這樣的平等，稱為聖正見。』 『大德！如同一切法，聲音也是如此；如同聲音，即是聖見，即是正見。大德！聖正見也沒有生起和出現，如果沒有生起和出現，又從誰那裡聽聞佛法呢？』 舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）說：『依我理解您所說的含義，一切諸法都無法用語言表達。』 『大德！正是如此，正是如此！一切諸法實際上無法用語言表達。』 『善男子！如果說如來成就了功德，這樣說會犯下什麼罪過呢？』 『大德！如果這樣說，應當知道這個人有很大的過錯。為什麼呢？因為如來的功德不是固定的。為什麼這樣說呢？因為無福無罪才稱為如來。如果認為如來有功德，這就是貪慾。有貪慾就是大貪慾，有貪慾和大貪慾就是過錯。』 『善男子！怎樣才能稱為沒有過錯呢？』 『大德！如同第五大（五大，指地、水、火、風、空），如同第七情（七情，指喜、怒、哀、懼、愛、惡、欲），如同十九界（十九界，指六根、六塵、六識加上意界），沒有出入、沒有生滅、沒有

【English Translation】 English version Hearing the Dharma is the same as having right view. 'Great Virtue! Right view means not being attached to the body, the body's actions and illnesses, not being attached to views, not generating greed or attachment, not being aware or observing. This is called the holy view, the right view of the Buddha's teachings.' 'Furthermore, Great Virtue! Observing that ignorance (avidya) and craving (trsna) are no different from liberation (vimoksha) is called right view. Having seen this, not being attached or grasping is called holy view.' 'Furthermore, Great Virtue! Observing that greed (raga), hatred (dvesha), and delusion (moha) are equal and non-dual with emptiness (shunyata), signlessness (animitta), and wishlessness (apranihita), not being attached to appearances, seeing the sign of no-sign, this is called holy view. Not observing one or two, treating all dharmas equally, is called holy right view.' 'Furthermore, Great Virtue! If one can observe that the self (atman) and sentient beings (sattva) are equal, because sentient beings are equal, the Tathagata (tathagata) is equal, because the Tathagata is equal, the Dharma (dharma) is equal, because the Dharma is equal, the Sangha (samgha) is equal, because the Sangha is equal, great compassion (maitri) is equal, because compassion is equal, space is equal. Abiding in such equality without dwelling, this is called holy right view.' 'Great Virtue! Just like all dharmas, sound is also like this; like sound, it is holy view, it is right view. Great Virtue! Holy right view also has no arising or appearing. If there is no arising or appearing, from whom does one hear the Dharma?' Sariputra (Sariputra) said, 'As I understand the meaning of what you have said, all dharmas cannot be expressed in words.' 'Great Virtue! It is so, it is so! All dharmas are truly inexpressible in words.' 'Good man! If one says that the Tathagata has achieved merits, what kind of fault is committed in saying so?' 'Great Virtue! If one says so, one should know that this person has a great fault. Why? Because the merits of the Tathagata are not fixed. Why is this so? Because being without merit or fault is called Tathagata. If one thinks that the Tathagata has merits, this is called desire. Having desire is great desire, having desire and great desire is a fault.' 'Good man! How can one be called without fault?' 'Great Virtue! Like the five great elements (earth, water, fire, wind, and space), like the seven emotions (joy, anger, sorrow, fear, love, hate, and desire), like the nineteen realms (the six sense organs, the six sense objects, the six consciousnesses, and the mind realm), there is no coming in or going out, no birth or death, no

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滅，無有造作、無心意識，乃名無過。若有知見遠離證修，是名罪過。若有諸界是名罪過，若無諸界是名無過。」

爾時，佛贊無言菩薩言：「善哉，善哉！善男子！如汝所說即是善說。」說是法時，萬二千菩薩得無生法忍。

無言菩薩復白佛言：「世尊！如佛所說，菩薩摩訶薩有四種力：所謂信力、進力、念力、慧力。唯愿如來廣分別說，云何名為菩薩四力？」

佛言：「善男子！至心諦聽吾亦當說。若有菩薩于佛正法深信順解，不作疑心，是名信力。若勤精進求于佛法，不休、不息、不生疑悔，是名進力。若有菩薩求于善法，得已不失念菩提心，所作善根愿向菩提，是名念力。若有菩薩內自思惟不隨他語，了知法性，是名慧力。

「複次，善男子！若有信心親近聖人，是名信力。若能供養如是聖人，是名進力。至心聽受聖人之言，是名念力。聞聖法已如法而住，是名慧力。

「複次，善男子！信業果者，是名信力。既生信已不作諸惡，是名進力。過去善業現世猶增，是名念力。若知諸法有因有果，是名慧力。

「複次，善男子！若信心法不可說者，是名信力。若因此信能調伏心，是名進力。若能至心，是名念力。觀法如幻，是名慧力。

「複次，善男子！若見法空，

【現代漢語翻譯】 現代漢語譯本：『滅』，指的是沒有造作、沒有心意識的狀態，這被稱為『無過』。如果存在知見，並且執著于遠離和修行，這就叫做『罪過』。如果執著于諸界（指色界、無色界等），這就是『罪過』；如果能超越諸界，那就是『無過』。 當時，佛陀讚歎無言菩薩說：『好啊，好啊！善男子！你所說的正是正確的道理。』當佛陀宣說此法時，一萬二千位菩薩證得了無生法忍（對諸法不生不滅的真理的領悟）。 無言菩薩又對佛陀說：『世尊！正如佛所說，菩薩摩訶薩（偉大的菩薩）有四種力量：即信力、進力、念力、慧力。希望如來能夠詳細地解釋，什麼是菩薩的四種力量？』 佛陀說：『善男子！專心諦聽，我將為你解說。如果菩薩對佛陀的正法深信不疑，並且順從理解，不產生任何懷疑，這叫做信力。如果菩薩勤奮精進地追求佛法，不停止、不懈怠、不產生疑惑和後悔，這叫做進力。如果菩薩追求善法，得到后不忘失菩提心（覺悟之心），所做的善根都回向于菩提，這叫做念力。如果菩薩內心獨立思考，不隨波逐流，能夠了解法的本性，這叫做慧力。 『再者，善男子！如果具有信心，親近聖人，這叫做信力。如果能夠供養這樣的聖人，這叫做進力。專心聽受聖人的教誨，這叫做念力。聽聞聖法后能夠如法修行，這叫做慧力。 『再者，善男子！如果相信業報因果，這叫做信力。既然產生了信心，就不再做任何惡事，這叫做進力。過去所做的善業，在今生仍然增長，這叫做念力。如果知道一切法都有因有果，這叫做慧力。 『再者，善男子！如果相信法的本質是不可言說的，這叫做信力。如果因為這種信心能夠調伏自己的心，這叫做進力。如果能夠專心致志，這叫做念力。觀察一切法如夢幻泡影，這叫做慧力。 『再者，善男子！如果見到諸法皆空，

【English Translation】 English version: 'Extinction' refers to a state without fabrication, without mind and consciousness, and this is called 'faultlessness'. If there is knowledge and attachment to detachment and practice, this is called 'fault'. If there is attachment to the realms (referring to the realms of form, formlessness, etc.), this is a 'fault'; if one can transcend the realms, that is 'faultlessness'. At that time, the Buddha praised the Bodhisattva No-Speech, saying, 'Excellent, excellent! Good man! What you have said is indeed the correct teaching.' When the Buddha spoke this Dharma, twelve thousand Bodhisattvas attained the forbearance of the non-arising of dharmas (the realization of the truth that all dharmas neither arise nor cease). The Bodhisattva No-Speech then said to the Buddha, 'World Honored One! As the Buddha has said, a Bodhisattva Mahasattva (a great Bodhisattva) has four powers: namely, the power of faith, the power of diligence, the power of mindfulness, and the power of wisdom. May the Tathagata explain in detail, what are the four powers of a Bodhisattva?' The Buddha said, 'Good man! Listen attentively, and I will explain it to you. If a Bodhisattva has deep faith in the Buddha's true Dharma and understands it accordingly, without any doubt, this is called the power of faith. If a Bodhisattva diligently seeks the Buddha's Dharma, without stopping, without slacking, and without doubt or regret, this is called the power of diligence. If a Bodhisattva seeks good dharmas, and after obtaining them, does not lose mindfulness of the Bodhi mind (the mind of enlightenment), and dedicates all the roots of good to Bodhi, this is called the power of mindfulness. If a Bodhisattva thinks independently, does not follow others blindly, and understands the nature of dharmas, this is called the power of wisdom.' 'Furthermore, good man! If one has faith and draws near to the sages, this is called the power of faith. If one can make offerings to such sages, this is called the power of diligence. To listen attentively to the teachings of the sages, this is called the power of mindfulness. Having heard the sacred Dharma, to abide by it accordingly, this is called the power of wisdom.' 'Furthermore, good man! If one believes in the law of karma and its consequences, this is called the power of faith. Having generated faith, one no longer commits any evil deeds, this is called the power of diligence. The good deeds of the past continue to increase in this life, this is called the power of mindfulness. If one knows that all dharmas have causes and effects, this is called the power of wisdom.' 'Furthermore, good man! If one believes that the essence of Dharma is inexpressible, this is called the power of faith. If, because of this faith, one can subdue one's mind, this is called the power of diligence. If one can be single-minded, this is called the power of mindfulness. To observe all dharmas as illusions, this is called the power of wisdom.' 'Furthermore, good man! If one sees that all dharmas are empty,'

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是名信力。若斷邪見，是名進力。若見內外悉皆空寂不生怖畏，是名念力。若能觀見第一義空，是名慧力。

「複次，善男子！若能觀見無相無愿，是名信力。為他演說無相無愿，是名進力。至心觀察無相無愿，是名念力。了知是法不可宣說，是名慧力。

「複次，善男子！能一切施不求果報，是名信力。施已不悔亦不休息常行不絕，是名進力。施時至心念于菩提發願迴向，是名念力。不觀財物受者施者及以果報，是名慧力。

「複次，善男子！若有受持清凈禁戒不求果報，是名信力。不生煩惱毀壞禁戒，是名進力。如是凈戒至心護持愿向菩提，是名念力。觀身口意如水中月響幻炎等，是名慧力。

「複次，善男子！若有修行忍辱之法不求其果，是名信力。若有打罵能忍受之，是名進力。為忍辱故修集慈悲及不放逸愿向菩提，是名念力。觀身口意都無所忍，是名慧力。

「複次，善男子！若有了知勤精進故，得阿耨多羅三藐三菩提，非懈怠得，是名信力。若能調伏一切眾生，護持聽受供養正法，能為眾生趨走給使，能凈佛土，是名進力。能令眾生遠離懈怠，勤修精進愿向菩提，是名念力。若修精進不增不減，是名慧力。

「複次，善男子！若樂寂靜離說世事，是名信力。若住空

【現代漢語翻譯】 現代漢語譯本： 這被稱為信力。如果斷除邪見，這被稱為進力。如果見到內外一切皆空寂，不生恐懼，這被稱爲念力。如果能夠觀見第一義空（指超越一切相對概念的絕對真理），這被稱為慧力。

其次，善男子！如果能夠觀見無相（指沒有固定不變的形態）無愿（指沒有執著的慾望），這被稱為信力。為他人演說無相無愿，這被稱為進力。至誠觀察無相無愿，這被稱爲念力。了知此法不可言說，這被稱為慧力。

其次，善男子！如果能夠一切佈施而不求果報，這被稱為信力。佈施之後不後悔也不停止，持續不斷地進行，這被稱為進力。佈施時至誠念于菩提（指覺悟的智慧），發願迴向，這被稱爲念力。不執著于財物、受施者、佈施者以及果報，這被稱為慧力。

其次，善男子！如果有人受持清凈的戒律而不求果報，這被稱為信力。不生煩惱，不毀壞戒律，這被稱為進力。如此清凈的戒律，至誠護持，愿向菩提，這被稱爲念力。觀察身口意如同水中的月亮、回聲、幻影、火焰等虛幻不實，這被稱為慧力。

其次，善男子！如果有人修行忍辱之法而不求其果，這被稱為信力。如果有人打罵能夠忍受，這被稱為進力。爲了忍辱的緣故，修集慈悲以及不放逸，愿向菩提，這被稱爲念力。觀察身口意都無所忍，這被稱為慧力。

其次，善男子！如果了知勤奮精進的緣故，能夠得到阿耨多羅三藐三菩提（指無上正等正覺），不是懈怠能夠得到的，這被稱為信力。如果能夠調伏一切眾生，護持聽受供養正法，能夠為眾生奔走效力，能夠清凈佛土，這被稱為進力。能夠令眾生遠離懈怠，勤修精進，愿向菩提，這被稱爲念力。如果修習精進不增不減，這被稱為慧力。

其次，善男子！如果樂於寂靜，遠離世俗之事，這被稱為信力。如果安住于空

【English Translation】 English version: This is called the power of faith. If one cuts off wrong views, this is called the power of progress. If one sees that all within and without is empty and still, and does not generate fear, this is called the power of mindfulness. If one can perceive the emptiness of the ultimate truth (referring to the absolute truth beyond all relative concepts), this is called the power of wisdom.

Furthermore, good man! If one can perceive the absence of characteristics (referring to the lack of fixed and unchanging forms) and the absence of desires (referring to the lack of clinging desires), this is called the power of faith. To explain the absence of characteristics and the absence of desires to others, this is called the power of progress. To sincerely observe the absence of characteristics and the absence of desires, this is called the power of mindfulness. To understand that this Dharma cannot be spoken, this is called the power of wisdom.

Furthermore, good man! If one can give all without seeking reward, this is called the power of faith. After giving, not regretting and not stopping, but continuously giving, this is called the power of progress. When giving, to sincerely think of Bodhi (referring to the wisdom of enlightenment), and to make vows of dedication, this is called the power of mindfulness. Not being attached to wealth, the recipient, the giver, and the reward, this is called the power of wisdom.

Furthermore, good man! If one upholds pure precepts without seeking reward, this is called the power of faith. Not generating afflictions and not breaking the precepts, this is called the power of progress. To sincerely uphold such pure precepts, and to aspire towards Bodhi, this is called the power of mindfulness. To observe the body, speech, and mind as being like the moon in water, an echo, an illusion, a flame, etc., unreal and illusory, this is called the power of wisdom.

Furthermore, good man! If one practices the Dharma of patience without seeking its fruit, this is called the power of faith. If one can endure being beaten or scolded, this is called the power of progress. For the sake of patience, to cultivate loving-kindness and non-negligence, and to aspire towards Bodhi, this is called the power of mindfulness. To observe that the body, speech, and mind have nothing to endure, this is called the power of wisdom.

Furthermore, good man! If one understands that through diligent effort, one can attain Anuttara-samyak-sambodhi (referring to unsurpassed, complete, and perfect enlightenment), and not through laziness, this is called the power of faith. If one can tame all sentient beings, uphold, listen to, and make offerings to the true Dharma, can run errands for sentient beings, and can purify the Buddha-lands, this is called the power of progress. To enable sentient beings to be free from laziness, to diligently cultivate effort, and to aspire towards Bodhi, this is called the power of mindfulness. If one cultivates effort without increase or decrease, this is called the power of wisdom.

Furthermore, good man! If one delights in tranquility and is detached from worldly affairs, this is called the power of faith. If one dwells in emptiness

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寂獲得四禪及八解脫，是名進力。若於諸禪無有退失，是名念力。若觀諸禪無常苦無我，是名慧力。

「複次，善男子！若聞一切諸波羅蜜三十七助菩提之法，信不生疑，是名信力。聞已轉為眾生演說，是名進力。心善思惟，是名念力。如法而住，是名慧力。

「複次，善男子！為諸眾生修集慈心，是名信力。憐愍眾生令其離苦，是名進力。觀察法已心得大喜，是名念力。于怨親中其心平等，修集大舍，是名慧力。

「複次，善男子！觀察是身無量眾惡之所成就，誑惑凡夫猶如幻相，是名信力。受死苦時專心繫唸佛法僧寶不惜身命，是名進力。亦不生於諸惡之心、聲聞心、辟支佛心、貪心、瞋心、癡心、妒心、慳心、毀戒心，是名念力。若觀法界分別法界觀無礙智，亦知過去、未來、現在，是名慧力。

「複次，善男子！喜者名信。不退轉者，名為精進。不狂亂者，名爲念力。了了知者，名為慧力。

「複次，善男子！以信力故，能有所作；以進力故，事得畢竟；以念力故，無所漏失；以慧力故，能如法說。

「複次，善男子！觀疑網故，名為信力。遠離疑故，是名進力。更不生疑，是名念力。說能壞疑，是名慧力。

「複次，善男子！信佛法者，是名信力。為菩提故而

【現代漢語翻譯】 現代漢語譯本 獲得四禪（色界四種禪定）及八解脫（八種禪定境界），這稱為精進力。如果對於各種禪定沒有退失，這稱爲念力。如果觀察各種禪定是無常、苦、無我的，這稱為慧力。

『再者，善男子！如果聽聞一切諸波羅蜜（到達彼岸的方法）和三十七助菩提之法（三十七種幫助達到覺悟的方法），心中不生疑惑，這稱為信力。聽聞之後轉而為眾生演說，這稱為精進力。心中善於思惟，這稱爲念力。如法而住，這稱為慧力。』

『再者，善男子！爲了眾生修集慈心，這稱為信力。憐憫眾生使他們脫離痛苦，這稱為精進力。觀察法之後心中得到大歡喜，這稱爲念力。對於怨恨和親愛的人心中平等，修集大舍（平等捨棄一切），這稱為慧力。』

『再者，善男子！觀察這個身體是由無量眾多的惡業所成就，迷惑凡夫如同幻相，這稱為信力。在承受死亡痛苦時，專心繫唸佛法僧三寶，不吝惜身命，這稱為精進力。也不生起各種噁心、聲聞心（追求自我解脫的心）、辟支佛心（追求獨自覺悟的心）、貪心、嗔心、癡心、嫉妒心、慳吝心、毀戒心，這稱爲念力。如果觀察法界（一切法的總和），分別法界，觀察無礙的智慧，也知道過去、未來、現在，這稱為慧力。』

『再者，善男子！喜悅稱為信。不退轉稱為精進。不狂亂稱爲念力。明瞭知曉稱為慧力。』

『再者，善男子！因為信力，能夠有所作為；因為精進力，事情能夠最終完成；因爲念力，沒有遺漏和缺失；因為慧力，能夠如法宣說。』

『再者，善男子！觀察疑惑的網，稱為信力。遠離疑惑，稱為精進力。不再生起疑惑，稱爲念力。宣說能夠破除疑惑，稱為慧力。』

『再者，善男子！相信佛法的人，稱為信力。爲了菩提（覺悟）而

【English Translation】 English version Attaining the four Dhyanas (four meditative states in the realm of form) and the eight liberations (eight meditative attainments) is called the power of vigor. If there is no regression from the various Dhyanas, it is called the power of mindfulness. If one observes the various Dhyanas as impermanent, suffering, and without self, it is called the power of wisdom.

'Furthermore, good man! If, upon hearing all the Paramitas (perfections that lead to the other shore) and the thirty-seven aids to Bodhi (thirty-seven factors that help achieve enlightenment), one does not give rise to doubt, it is called the power of faith. Having heard them, one then explains them to sentient beings, this is called the power of vigor. If one's mind is good at contemplating, this is called the power of mindfulness. To abide in accordance with the Dharma, this is called the power of wisdom.'

'Furthermore, good man! To cultivate loving-kindness for sentient beings is called the power of faith. To have compassion for sentient beings and cause them to be free from suffering is called the power of vigor. After observing the Dharma, to have great joy in one's mind is called the power of mindfulness. To have equanimity towards enemies and loved ones, and to cultivate great equanimity (impartiality), this is called the power of wisdom.'

'Furthermore, good man! To observe that this body is composed of countless evils, deceiving ordinary people like an illusion, this is called the power of faith. When experiencing the suffering of death, to focus one's mind on the Buddha, Dharma, and Sangha (the three jewels), not being attached to one's life, this is called the power of vigor. Also, not giving rise to evil thoughts, the mind of a Sravaka (one who seeks self-liberation), the mind of a Pratyekabuddha (one who seeks individual enlightenment), greed, anger, delusion, jealousy, stinginess, or the mind of breaking precepts, this is called the power of mindfulness. If one observes the Dharma realm (the totality of all phenomena), distinguishes the Dharma realm, observes unobstructed wisdom, and also knows the past, future, and present, this is called the power of wisdom.'

'Furthermore, good man! Joy is called faith. Non-regression is called vigor. Non-confusion is called the power of mindfulness. Clear knowing is called the power of wisdom.'

'Furthermore, good man! Because of the power of faith, one is able to act; because of the power of vigor, things can be accomplished; because of the power of mindfulness, there are no omissions or losses; because of the power of wisdom, one is able to speak in accordance with the Dharma.'

'Furthermore, good man! Observing the net of doubt is called the power of faith. Being free from doubt is called the power of vigor. Not giving rise to doubt again is called the power of mindfulness. Speaking in a way that can destroy doubt is called the power of wisdom.'

'Furthermore, good man! One who believes in the Buddha's teachings is called the power of faith. For the sake of Bodhi (enlightenment), to

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修行之，是名進力。得順忍故，是名念力。得無生忍，是名慧力。

「善男子！信根信力無有差別，進根進力、念根念力、慧根慧力，亦復如是。」說是法時。百千菩薩得無生忍地，四萬二千眾生髮阿耨多羅三藐三菩提心。

是時，會中有一菩薩名曰蓮華，語無言菩薩言：「善男子！汝向問佛，佛即為汝分別解說，汝心喜耶？」

無言菩薩言：「善男子！我亦不問、不聽一法，云何生喜？」

蓮華菩薩言：「善男子！汝于佛所不聽法耶？」

無言菩薩言：「諸佛、如來都無所說。我云何聽？何以故？我非法器故。」

蓮華菩薩言：「汝今若非是法器者，是何等器？」

無言菩薩言：「善男子！我身今者尚非法器，況復余器！」

蓮華菩薩言：「汝若非是真法器者，云何當得阿耨多羅三藐三菩提？」

無言菩薩言：「善男子！阿耨多羅三藐三菩提亦非是器。善男子！若離佛法有菩提者，當知有器。一切佛法即是菩提，菩提即是佛法。善男子！是故我若遠離煩惱，不見佛法、不見菩提，煩惱菩提及以佛法無有差別。若煩惱中見菩提者，即是如見；若離煩惱見菩提者，是名倒見。」

蓮華菩薩言：「善男子！云何名倒見？」

「見我、壽命、士夫、摩

【現代漢語翻譯】 現代漢語譯本 修行，這被稱為精進力。獲得順忍（Kshanti，一種對真理的接受）的緣故，這被稱爲念力。獲得無生忍（Anutpattika-dharma-kshanti，對事物不生不滅的真理的接受）的緣故，這被稱為慧力。 『善男子！信根（Shraddha-indriya，信的根基）和信力（Shraddha-bala，信的力量）沒有差別，精進根（Virya-indriya，精進的根基）和精進力（Virya-bala，精進的力量）、念根（Smriti-indriya，唸的根基）和念力（Smriti-bala，唸的力量）、慧根（Prajna-indriya，智慧的根基）和慧力（Prajna-bala，智慧的力量），也是如此。』當佛陀說此法時，成百上千的菩薩獲得了無生忍地（Anutpattika-dharma-kshanti-bhumi，證悟不生不滅真理的境界），四萬二千眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。 這時，會中有一位菩薩名叫蓮華（Padma），對無言菩薩（Anabhilapya）說：『善男子！你剛才問佛，佛就為你分別解說，你心裡歡喜嗎？』 無言菩薩說：『善男子！我既沒有問，也沒有聽聞任何法，怎麼會生歡喜呢？』 蓮華菩薩說：『善男子！你在佛陀那裡沒有聽聞法嗎？』 無言菩薩說：『諸佛、如來（Tathagata，佛的稱號）都沒有任何說法。我怎麼聽？為什麼呢？因為我不是法器（Dharma-bhajana，能夠接受佛法教誨的容器）。』 蓮華菩薩說：『你現在如果不是法器，那是什麼樣的器皿呢？』 無言菩薩說：『善男子！我自身現在尚且不是法器，更何況是其他的器皿！』 蓮華菩薩說：『你如果不是真正的法器，怎麼能獲得阿耨多羅三藐三菩提呢？』 無言菩薩說：『善男子！阿耨多羅三藐三菩提也不是器皿。善男子！如果離開佛法有菩提（Bodhi，覺悟）的話，應當知道有器皿。一切佛法就是菩提，菩提就是佛法。善男子！因此，我如果遠離煩惱，就看不到佛法，也看不到菩提，煩惱、菩提以及佛法沒有差別。如果在煩惱中見到菩提，那就是如實見；如果離開煩惱見到菩提，這叫做顛倒見。』 蓮華菩薩說：『善男子！什麼叫做顛倒見？』 『見到我（Atman，自我）、壽命（Jiva，生命）、士夫（Purusha，靈魂）、摩

【English Translation】 English version Practicing, this is called the power of effort. Because of obtaining acceptance of the truth (Kshanti), this is called the power of mindfulness. Because of obtaining acceptance of the non-arising of phenomena (Anutpattika-dharma-kshanti), this is called the power of wisdom. 'Good man! There is no difference between the root of faith (Shraddha-indriya) and the power of faith (Shraddha-bala), the root of effort (Virya-indriya) and the power of effort (Virya-bala), the root of mindfulness (Smriti-indriya) and the power of mindfulness (Smriti-bala), the root of wisdom (Prajna-indriya) and the power of wisdom (Prajna-bala) are also the same.' When the Buddha spoke this Dharma, hundreds of thousands of Bodhisattvas attained the stage of non-arising acceptance (Anutpattika-dharma-kshanti-bhumi), and forty-two thousand beings generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment). At that time, there was a Bodhisattva in the assembly named Padma (Lotus), who said to the Bodhisattva Anabhilapya (Nameless): 'Good man! You just asked the Buddha, and the Buddha explained it to you in detail. Are you happy in your heart?' The Bodhisattva Anabhilapya said: 'Good man! I have neither asked nor heard any Dharma, how can I be happy?' The Bodhisattva Padma said: 'Good man! Have you not heard the Dharma from the Buddha?' The Bodhisattva Anabhilapya said: 'All Buddhas, Tathagatas (Buddha's title), have not spoken anything. How can I hear? Why? Because I am not a vessel of Dharma (Dharma-bhajana, a container capable of receiving the teachings of the Dharma).' The Bodhisattva Padma said: 'If you are not a vessel of Dharma now, then what kind of vessel are you?' The Bodhisattva Anabhilapya said: 'Good man! My own body is not yet a vessel of Dharma, let alone other vessels!' The Bodhisattva Padma said: 'If you are not a true vessel of Dharma, how can you attain Anuttara-samyak-sambodhi?' The Bodhisattva Anabhilapya said: 'Good man! Anuttara-samyak-sambodhi is also not a vessel. Good man! If there is Bodhi (Enlightenment) apart from the Buddha's Dharma, then it should be known that there is a vessel. All Buddha's Dharma is Bodhi, and Bodhi is Buddha's Dharma. Good man! Therefore, if I am separated from afflictions, I will not see the Buddha's Dharma, nor will I see Bodhi. Afflictions, Bodhi, and the Buddha's Dharma are not different. If one sees Bodhi in afflictions, that is seeing as it is; if one sees Bodhi apart from afflictions, that is called a perverse view.' The Bodhisattva Padma said: 'Good man! What is called a perverse view?' 'Seeing self (Atman), life (Jiva), soul (Purusha), and Mo

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納，離是之外別有貪慾瞋恚愚癡，是名倒見。一切法性及菩提性無有差別、無作無受，我性眾生、壽命、士夫、摩納，即是貪慾瞋恚愚癡，如是等法即是菩提，是名如見，即四大中及四大造求于菩提不餘處求。云何名求？求時不見一切諸物，不見者即是無處，無處者即是無住，無住者即是一切諸法之性，一切諸法若無性者即是實相，實相者非常非斷名畢竟節。若有能見如是等節，當知是人不流不散，不流不散即無生滅即是涅槃，即是實知一切諸法。若如是等得涅槃者，即是聖句入于涅槃。是故如來於經中說，自不調伏能調伏他，自不解脫能解脫他，自不寂靜能寂靜他，自不涅槃令他涅槃無有是處。若自調伏令他調伏，若自解脫令他解脫，若自寂靜令他寂靜，若自涅槃令他涅槃，斯有是處。

「善男子！菩薩摩訶薩修菩提道，解了一切眾生所行。于諸法相及以法界不生分別，修行一切善法之時，亦不見有諸魔徒眾。雖求佛法不見求者，雖調眾生不見我人，雖行諸法煩惱不污，雖順世法世法不染，負五陰擔亦無住處，遠離諸界不動法界，修解脫法門不退善法，明見三界不雜煩惱，行檀波羅蜜不生憍慢，乃至般若波羅蜜亦復如是。隨一切行，實不行於一切諸行，若能修行如是等行，當知即是行菩提道。于菩提道及菩提

【現代漢語翻譯】 現代漢語譯本：納，如果認為除了貪慾、嗔恚、愚癡之外還有其他東西，這就叫做顛倒見解。一切法的本性和菩提的本性沒有差別，沒有造作也沒有承受。我性、眾生、壽命、士夫（指人）、摩納（指意），這些就是貪慾、嗔恚、愚癡。像這樣的法就是菩提，這叫做如實見解。在四大（地、水、火、風）之中以及四大所造的物質中尋求菩提，不要在其他地方尋求。什麼叫做尋求？尋求的時候不見一切事物，不見就是無處，無處就是無住，無住就是一切諸法的本性。一切諸法如果沒有自性，那就是實相。實相不是常也不是斷，叫做畢竟節（究竟的真理）。如果有人能見到這樣的究竟真理，應當知道這個人不會流轉也不會散失，不流轉不散失就是沒有生滅，也就是涅槃，也就是真實地瞭解一切諸法。如果像這樣得到涅槃，那就是聖人的境界，進入了涅槃。所以如來在經中說，自己沒有調伏卻能調伏他人，自己沒有解脫卻能解脫他人，自己沒有寂靜卻能使他人寂靜，自己沒有涅槃卻能使他人涅槃，這是不可能的。如果自己調伏就能使他人調伏，自己解脫就能使他人解脫，自己寂靜就能使他人寂靜，自己涅槃就能使他人涅槃，這才是可能的。 善男子！菩薩摩訶薩修習菩提道，瞭解一切眾生所行的行為。對於諸法的現象和法界不產生分別，修行一切善法的時候，也看不到有魔的徒眾。雖然尋求佛法，卻看不到尋求的人；雖然調伏眾生，卻看不到我與人；雖然修行諸法，煩惱卻不能污染；雖然順應世俗的法，世俗的法卻不能染著。揹負著五陰（色、受、想、行、識）的負擔，也沒有執著的地方；遠離諸界，不為法界所動；修習解脫法門，不退失善法；明瞭地看到三界，不與煩惱混雜；修行佈施波羅蜜，不生驕慢，乃至修行般若波羅蜜也是這樣。隨順一切行為，實際上不執著於一切行為。如果能夠修行這樣的行為，應當知道這就是在修行菩提道。對於菩提道和菩提

【English Translation】 English version: Na, if one thinks there is something other than greed, hatred, and delusion, this is called a perverse view. The nature of all dharmas and the nature of Bodhi are not different; there is no creation and no reception. The self-nature, sentient beings, lifespan, purusha (person), and manas (mind) are greed, hatred, and delusion. Such dharmas are Bodhi; this is called a true view. Seek Bodhi within the four great elements (earth, water, fire, wind) and what is made of them, do not seek it elsewhere. What is called seeking? When seeking, one does not see all things; not seeing is no place; no place is no dwelling; no dwelling is the nature of all dharmas. If all dharmas have no self-nature, that is the true form. The true form is neither permanent nor annihilated, called the ultimate principle. If one can see such an ultimate principle, know that this person will not flow or scatter; not flowing or scattering is no birth or death, which is Nirvana, which is truly knowing all dharmas. If one attains Nirvana in this way, that is the state of a sage, entering Nirvana. Therefore, the Tathagata said in the sutras, 'One who has not tamed oneself cannot tame others; one who has not liberated oneself cannot liberate others; one who has not pacified oneself cannot pacify others; one who has not attained Nirvana cannot lead others to Nirvana.' This is impossible. If one has tamed oneself, one can tame others; if one has liberated oneself, one can liberate others; if one has pacified oneself, one can pacify others; if one has attained Nirvana, one can lead others to Nirvana. This is possible. Good man! A Bodhisattva Mahasattva, cultivating the Bodhi path, understands the actions of all sentient beings. He does not generate discrimination regarding the characteristics of dharmas and the dharma realm. When practicing all good dharmas, he does not see any followers of Mara. Although seeking the Buddha Dharma, he does not see the seeker; although taming sentient beings, he does not see self or others; although practicing all dharmas, he is not defiled by afflictions; although conforming to worldly dharmas, he is not tainted by worldly dharmas. Bearing the burden of the five skandhas (form, feeling, perception, mental formations, consciousness), he has no dwelling place; he is far from all realms, unmoved by the dharma realm; he cultivates the path of liberation, not retreating from good dharmas; he clearly sees the three realms, not mixed with afflictions; he practices Dana Paramita (perfection of giving) without arrogance, and so it is with Prajna Paramita (perfection of wisdom). He follows all actions, but in reality, he does not cling to any actions. If one can practice such actions, know that this is practicing the Bodhi path. Regarding the Bodhi path and Bodhi

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行不生分別，若行如是菩提道行，于諸法中不見有我，無貪、無瞋、無親、無怨、無有障礙。若無障礙即無為行，若無為行即是真實大菩薩也。」

蓮華菩薩言：「善男子！何因緣故名為菩薩？

「善男子！能覺眾生所不覺者故名菩薩，能寤無明睡眠眾生故名菩薩，演說隨順菩提之法故名菩薩，能令眾生深樂寂靜是名菩薩。增長佛語豎正法幢護念聖眾，于菩提心無有動轉，不住聲聞辟支佛心，終不捨離至誠之心，發願畢竟能度未度、能解未解，為無依者而作歸依，能滅未滅、能調煩惱，不脫煩惱觀生死過亦求諸有。修空三昧不捨眾生，修集無想不捨菩提想，修集無愿深樂諸有。雖樂佛法于貪無貪，知有為法多諸罪咎，而其內心不捨有為。雖離諸闇不得大明，得大智慧以為器鉀，深樂惠施嚴施瓔珞。凈佛世界具足凈戒，具足誓願具足忍辱，能調一切不忍眾生。勤修精進求無壞身，能壞欲界樂受下身，雖受諸有其心不悔，善知方便常自調伏求于菩提。為諸眾生修習慈心，為壞眾苦修集悲心，為調不調修習喜心，非畢竟舍修集舍心。

「通達了了解甚深義，非諸聲聞緣覺境界，依于義、法、了義經、智不依世法，亦為眾生而作依止。為諸眾生莊嚴身口，如說而作莊嚴於心，為諸眾生莊嚴神通。利益眾生猶

【現代漢語翻譯】 現代漢語譯本：如果行為不產生分別，像這樣修行菩提道，在一切法中看不到『我』的存在，沒有貪婪、沒有嗔恨、沒有親近、沒有怨恨、沒有障礙。如果沒有障礙，那就是無為的修行；如果無為的修行，那就是真正的偉大菩薩。 蓮華菩薩說：『善男子！因為什麼緣故稱為菩薩？』 『善男子！能夠覺悟眾生所不能覺悟的，所以稱為菩薩；能夠喚醒無明沉睡的眾生，所以稱為菩薩；演說隨順菩提的法，所以稱為菩薩；能夠使眾生深深地喜愛寂靜，這就是菩薩。增長佛的教誨，豎立正法的旗幟，護念聖眾，對於菩提心沒有動搖，不住在聲聞（sravaka，聽聞佛法而修行的人）和辟支佛（pratyekabuddha，獨自覺悟的人）的心境，始終不捨離至誠的心，發願最終能夠度化未被度化的眾生，能夠解脫未被解脫的眾生，為沒有依靠的人提供依靠，能夠滅除未被滅除的煩惱，能夠調伏煩惱，不脫離煩惱而觀察生死的過患，也追求各種存在。修行空三昧（sunyata-samadhi，空性的禪定）但不捨棄眾生，修行無想（animitta，無相）但不捨棄菩提的念頭，修行無愿（apranihita，無愿）而深深喜愛各種存在。雖然喜愛佛法，但對於貪慾沒有貪戀，知道有為法（samskrta-dharma，因緣和合而生的法）有很多罪過，但內心不捨棄有為法。雖然遠離黑暗，但沒有得到大光明，得到大智慧作為鎧甲，深深喜愛佈施，用佈施來莊嚴自己。清凈佛的世界，具足清凈的戒律，具足誓願，具足忍辱，能夠調伏一切不能忍耐的眾生。勤奮修行精進，追求不壞的身體，能夠摧毀欲界的快樂和低下的身體，雖然承受各種存在，但內心不後悔，善於運用方便法門，常常自我調伏，追求菩提。爲了眾生修習慈心，爲了摧毀眾苦修集悲心，爲了調伏不調伏的眾生修習喜心，不是徹底捨棄而修集舍心。 『通達瞭解甚深的意義，不是聲聞和緣覺（pratyekabuddha，獨自覺悟的人）的境界，依靠意義、佛法、了義的經典和智慧，不依靠世俗的法，也為眾生提供依靠。爲了眾生莊嚴身口，如所說的那樣去做，莊嚴內心，爲了眾生莊嚴神通。利益眾生猶如』

【English Translation】 English version: If actions do not generate distinctions, and one practices the Bodhi path in this way, one does not see a 『self』 in all dharmas, there is no greed, no hatred, no attachment, no resentment, and no obstacles. If there are no obstacles, then it is non-active practice; if it is non-active practice, then it is a truly great Bodhisattva. The Lotus Bodhisattva said: 『Good man! For what reason is one called a Bodhisattva?』 『Good man! One is called a Bodhisattva because one can awaken what sentient beings cannot awaken; one is called a Bodhisattva because one can awaken sentient beings from the sleep of ignorance; one is called a Bodhisattva because one expounds the Dharma that accords with Bodhi; one is called a Bodhisattva because one can make sentient beings deeply love tranquility. One increases the Buddha's teachings, raises the banner of the true Dharma, protects the holy assembly, has no wavering in the Bodhi mind, does not dwell in the minds of Sravakas (sravaka, one who hears and practices the Dharma) and Pratyekabuddhas (pratyekabuddha, one who attains enlightenment alone), never abandons the sincere mind, vows to ultimately liberate those who have not been liberated, to free those who have not been freed, to provide refuge for those who have no refuge, to extinguish the afflictions that have not been extinguished, to subdue afflictions, not to escape afflictions but to observe the faults of birth and death, and also to seek all existences. One practices the Samadhi of Emptiness (sunyata-samadhi, meditation on emptiness) but does not abandon sentient beings, practices the formless (animitta) but does not abandon the thought of Bodhi, practices the wishless (apranihita) but deeply loves all existences. Although one loves the Buddha's Dharma, one has no attachment to greed, knowing that conditioned dharmas (samskrta-dharma, dharmas that arise from causes and conditions) have many faults, but one's mind does not abandon conditioned dharmas. Although one is away from darkness, one has not attained great light, one obtains great wisdom as armor, deeply loves giving, and adorns oneself with giving. One purifies the Buddha's world, is complete in pure precepts, complete in vows, complete in patience, and can subdue all impatient sentient beings. One diligently practices diligence, seeks an indestructible body, can destroy the pleasures of the desire realm and the lower body, although one experiences all existences, one's mind does not regret it, one is skilled in using expedient means, constantly subdues oneself, and seeks Bodhi. For the sake of sentient beings, one cultivates loving-kindness, for the sake of destroying suffering, one cultivates compassion, for the sake of subduing the unsubdued, one cultivates joy, and one does not completely abandon but cultivates equanimity. 『One thoroughly understands the profound meaning, which is not the realm of Sravakas and Pratyekabuddhas (pratyekabuddha, one who attains enlightenment alone), one relies on meaning, Dharma, definitive scriptures, and wisdom, not relying on worldly dharmas, and also provides refuge for sentient beings. For the sake of sentient beings, one adorns body and speech, acts as one speaks, adorns the mind, and for the sake of sentient beings, one adorns supernatural powers. Benefiting sentient beings is like』

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如大地，能凈一切猶如大水，燒諸煩惱猶如熾火，於法無礙猶如猛風，於法平等猶如虛空。得陀羅尼持一切門，樂說無礙令眾喜聞，至心念佛為凈心故，能大法施假食施故。正命自活威儀清凈，修無諍三昧深樂寂靜，樂調眾生離說世語，見樂世者呵嘖教誨，具七種財其心柔軟，樂行惠施堅固不退，眷屬不壞親近善友，知恩報恩觀過去業。隨眾生意能壞疑心，觀察生死多諸過咎，所作至心解一切語，修集大乘不疑三乘，眾生樂見隨問而答，得無礙智諸佛所念。

「時節語、不多語，光明清涼猶如秋月，善法具足猶如滿月，眾生樂見猶如明月，增長善法猶如初月，一味甘甜如月一味，觀一切法如水中月。清凈無垢如月無翳，易共語言諸根具足。於一切法猶如橋樑，能度眾生於四駃水，為諸眾生營作佛事，其心初不動菩薩界，以如是義故名菩薩。」

爾時，蓮華菩薩白佛言：「世尊！無言菩薩作如是說，當知不久得阿耨多羅三藐三菩提，轉于無上法寶之輪。若有能信受持如是無言菩薩所說法者，亦復當得如是功德。」

佛言：「善哉，善哉！善男子！如汝所說，無言菩薩得慧燈三昧，是故若欲于無量劫說一句義不可窮盡。」

蓮華菩薩言：「世尊！唯愿如來垂矜哀愍，增長眾生諸善法故，莊嚴無上

【現代漢語翻譯】 現代漢語譯本：如同大地，能凈化一切，如同大水；燃燒所有煩惱，如同熾熱的火焰；對於佛法沒有障礙，如同猛烈的風；對於佛法平等對待，如同虛空。獲得陀羅尼（總持，能持一切善法，不失不忘）持有所有法門，樂於說法沒有障礙，使眾生歡喜聽聞；至誠唸佛是爲了凈化內心，能夠給予大法佈施和飲食佈施。以正當的方式謀生，威儀清凈；修習無諍三昧（無諍的禪定），深深喜愛寂靜；喜歡調伏眾生，遠離世俗的言語；看到貪戀世俗的人，會呵斥教誨；具備七種財富（信、戒、慚、愧、聞、施、慧），內心柔軟；喜歡施行佈施，堅定不退；眷屬不會離散，親近善友；知道恩情並報答恩情，觀察過去的業力。隨順眾生的意願，能夠破除疑惑；觀察生死輪迴，其中有諸多過失；所作所為都至誠，理解一切語言；修習大乘佛法，不懷疑三乘佛法；眾生樂於見到，隨問而答；獲得無礙的智慧，被諸佛所憶念。 時節恰當的言語，不多說話；光明清涼，如同秋天的月亮；善法具足，如同滿月；眾生樂於見到，如同明月；增長善法，如同新月；味道純正甘甜，如同月亮的味道；觀察一切法，如同水中的月亮。清凈沒有污垢，如同沒有云翳的月亮；容易溝通，諸根具足。對於一切法，如同橋樑，能夠度脫眾生於四種急流（生、老、病、死）；為眾生經營佛事，內心從不離開菩薩的境界，因為這樣的意義，所以稱為菩薩。 這時，蓮華菩薩對佛說：『世尊！無言菩薩這樣說，應當知道不久將證得阿耨多羅三藐三菩提（無上正等正覺），轉動無上的法寶之輪。如果有能夠信受奉持這位無言菩薩所說法的人，也同樣會獲得這樣的功德。』 佛說：『好啊，好啊！善男子！正如你所說，無言菩薩獲得了慧燈三昧（智慧之燈的禪定），因此如果想要在無量劫中說一句義理，也是無法窮盡的。』 蓮華菩薩說：『世尊！唯愿如來垂憐哀憫，爲了增長眾生各種善法，莊嚴無上'

【English Translation】 English version: Like the earth, able to purify all, like great water; burning all afflictions, like a blazing fire; having no obstruction to the Dharma, like a fierce wind; treating the Dharma equally, like empty space. Having obtained Dharani (total retention, able to hold all good dharmas, without loss or forgetting), holding all Dharma doors, delighting in speaking without obstruction, causing sentient beings to rejoice in hearing; sincerely reciting the Buddha's name for the sake of purifying the mind, able to give great Dharma offerings and food offerings. Living righteously, with pure conduct; cultivating the Samadhi of non-contention, deeply loving tranquility; delighting in taming sentient beings, staying away from worldly speech; seeing those who are attached to the world, rebuking and teaching them; possessing seven kinds of wealth (faith, precepts, shame, remorse, learning, giving, wisdom), with a soft heart; delighting in giving, firm and unretreating; family members will not be scattered, close to good friends; knowing kindness and repaying kindness, observing past karma. Following the wishes of sentient beings, able to break down doubts; observing the cycle of birth and death, with many faults; all actions are sincere, understanding all languages; cultivating the Mahayana Dharma, not doubting the Three Vehicles; sentient beings are happy to see, answering all questions; obtaining unobstructed wisdom, remembered by all Buddhas. Speaking at the right time, not speaking too much; bright and cool, like the autumn moon; possessing all good dharmas, like a full moon; sentient beings are happy to see, like a bright moon; increasing good dharmas, like a new moon; the taste is pure and sweet, like the taste of the moon; observing all dharmas, like the moon in the water. Pure and without defilement, like the moon without clouds; easy to communicate with, with all faculties complete. To all dharmas, like a bridge, able to ferry sentient beings across the four swift currents (birth, old age, sickness, death); managing Buddha affairs for sentient beings, the mind never leaving the Bodhisattva realm, because of this meaning, therefore called a Bodhisattva. At that time, Bodhisattva Lotus Flower said to the Buddha: 'World Honored One! Bodhisattva No Words says this, it should be known that soon he will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), turning the wheel of the unsurpassed Dharma treasure. If there are those who can believe and uphold what this Bodhisattva No Words has spoken, they will also obtain such merits.' The Buddha said: 'Excellent, excellent! Good man! As you have said, Bodhisattva No Words has obtained the Samadhi of the Lamp of Wisdom, therefore if one wants to speak about one meaning for countless kalpas, it cannot be exhausted.' Bodhisattva Lotus Flower said: 'World Honored One! May the Tathagata have compassion and pity, for the sake of increasing all good dharmas of sentient beings, to adorn the unsurpassed'

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大集經故，少為大眾開示如是慧燈三昧。若有智慧菩薩，聞已亦當獲得如是三昧，得已亦當疾得阿耨多羅三藐三菩提。」

佛言：「善男子！至心諦聽，吾當為汝少分別說。言慧燈者即是智燈，智燈者即是破闇，無闇者即是破疑，破疑者即是慧燈，慧燈者即是諸法無二相也。

「善男子！了了智，不疑智，不失智，不挽智，不隨智，無闇智，聖智，猛利智，捷疾智，分別智，廣大智，純一智，種種智，過去智，未來智，現在智，三世平等智，三界智，三解脫門智，三慧智，三寶智，三乘智，三眼智，三垢智，三滓智，三聚智，心意識智，陰入界智，因緣和合智，見畢竟智，如法界智，自相智，第一義智，方便智，一切聲語智，一切字智，無礙智，不壞智，能說法智，知下中上根智，無作無受智，一切咒智，一切醫智，一切世事智，莊嚴陀羅尼智，日月三昧智，入三昧智，聖智，聖三昧智，金剛三昧智，無諍三昧智，心等三昧智，壞魔三昧智，日光三昧智，無想三昧智，寶幢三昧智，一切法門三昧智，一切法器三昧智，無邊光三昧智，福德三昧智，無住三昧智，樂見三昧智，善見三昧智，無盡器三昧智，畢竟盡智，一切智，無動智，那羅延三昧智，一切見智，如是等六萬三昧門智，我于往昔見燃燈佛，即得

【現代漢語翻譯】 現代漢語譯本：依據《大集經》的教義，我將為大眾略微開示這慧燈三昧（一種禪定境界）。如果有智慧的菩薩聽聞此法，也將獲得這種三昧，獲得后也將迅速證得阿耨多羅三藐三菩提（無上正等正覺）。 佛說：『善男子！專心諦聽，我將為你略作分別解說。所謂慧燈，即是智燈；智燈，即是破除黑暗；無黑暗，即是破除疑惑；破除疑惑，即是慧燈；慧燈，即是諸法（一切事物）無有二相（不一不異）。』 『善男子！明瞭的智慧，不疑惑的智慧，不迷失的智慧，不退轉的智慧，不隨波逐流的智慧，沒有黑暗的智慧，聖者的智慧，猛利的智慧，敏捷的智慧，分別的智慧，廣大的智慧，純一的智慧，種種的智慧，過去的智慧，未來的智慧，現在的智慧，三世平等的智慧，三界（欲界、色界、無色界）的智慧，三解脫門（空、無相、無愿）的智慧，三慧（聞、思、修）的智慧，三寶（佛、法、僧）的智慧，三乘（聲聞乘、緣覺乘、菩薩乘）的智慧，三眼（肉眼、天眼、慧眼）的智慧，三垢（貪、嗔、癡）的智慧，三滓（欲滓、有滓、見滓）的智慧，三聚（正定聚、邪定聚、不定聚）的智慧，心意識的智慧，陰（色、受、想、行、識）入（眼、耳、鼻、舌、身、意）界（色、聲、香、味、觸、法）的智慧，因緣和合的智慧，見畢竟的智慧，如法界的智慧，自相的智慧，第一義的智慧，方便的智慧，一切聲音語言的智慧，一切文字的智慧，無礙的智慧，不壞的智慧，能說法的智慧，知曉下、中、上根器的智慧，無作無受的智慧，一切咒語的智慧，一切醫術的智慧，一切世事的智慧，莊嚴陀羅尼（總持）的智慧，日月三昧的智慧，入三昧的智慧，聖者的智慧，聖三昧的智慧，金剛三昧的智慧，無諍三昧的智慧，心等三昧的智慧，壞魔三昧的智慧，日光三昧的智慧，無想三昧的智慧，寶幢三昧的智慧，一切法門三昧的智慧，一切法器三昧的智慧，無邊光三昧的智慧，福德三昧的智慧，無住三昧的智慧，樂見三昧的智慧，善見三昧的智慧，無盡器三昧的智慧，畢竟盡的智慧，一切智，無動智，那羅延三昧的智慧，一切見智，像這樣等六萬三昧門的智慧，我在過去見到燃燈佛時，就獲得了。』

【English Translation】 English version: According to the teachings of the Mahasamnipata Sutra, I will briefly explain to the assembly this Samadhi of the Lamp of Wisdom. If a wise Bodhisattva hears this Dharma, they will also attain this Samadhi, and having attained it, they will quickly achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). The Buddha said: 'Good man! Listen attentively with a sincere heart, and I will explain it to you in a little detail. The so-called Lamp of Wisdom is the Lamp of Knowledge; the Lamp of Knowledge is the dispelling of darkness; the absence of darkness is the dispelling of doubt; the dispelling of doubt is the Lamp of Wisdom; the Lamp of Wisdom is the non-duality of all dharmas (all things).' 'Good man! Clear knowledge, unwavering knowledge, unfailing knowledge, unretreating knowledge, non-conforming knowledge, knowledge without darkness, the knowledge of the noble ones, sharp knowledge, swift knowledge, discriminating knowledge, vast knowledge, pure knowledge, various kinds of knowledge, knowledge of the past, knowledge of the future, knowledge of the present, knowledge of the equality of the three times, knowledge of the three realms (desire realm, form realm, formless realm), knowledge of the three doors of liberation (emptiness, signlessness, wishlessness), knowledge of the three wisdoms (hearing, thinking, practice), knowledge of the three jewels (Buddha, Dharma, Sangha), knowledge of the three vehicles (Shravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle), knowledge of the three eyes (flesh eye, heavenly eye, wisdom eye), knowledge of the three defilements (greed, hatred, delusion), knowledge of the three impurities (impurity of desire, impurity of existence, impurity of views), knowledge of the three groups (those who are definitely right, those who are definitely wrong, those who are uncertain), knowledge of mind, consciousness, and perception, knowledge of the aggregates (form, feeling, perception, mental formations, consciousness), entrances (eye, ear, nose, tongue, body, mind), and realms (form, sound, smell, taste, touch, dharma), knowledge of the union of causes and conditions, knowledge of seeing the ultimate, knowledge of the realm of Dharma, knowledge of self-nature, knowledge of the ultimate truth, knowledge of skillful means, knowledge of all sounds and languages, knowledge of all words, unobstructed knowledge, indestructible knowledge, knowledge of being able to preach the Dharma, knowledge of understanding beings of inferior, middling, and superior faculties, knowledge of non-action and non-reception, knowledge of all mantras, knowledge of all medicine, knowledge of all worldly affairs, knowledge of the majestic Dharani (total retention), knowledge of the Samadhi of the Sun and Moon, knowledge of entering Samadhi, the knowledge of the noble ones, the knowledge of the noble Samadhi, the knowledge of the Vajra Samadhi, the knowledge of the non-contention Samadhi, the knowledge of the Samadhi of the equality of mind, the knowledge of the Samadhi that destroys demons, the knowledge of the Samadhi of sunlight, the knowledge of the Samadhi of non-thought, the knowledge of the Samadhi of the jeweled banner, the knowledge of the Samadhi of all Dharma doors, the knowledge of the Samadhi of all Dharma vessels, the knowledge of the Samadhi of boundless light, the knowledge of the Samadhi of merit, the knowledge of the Samadhi of non-abiding, the knowledge of the Samadhi of joyful seeing, the knowledge of the Samadhi of good seeing, the knowledge of the Samadhi of inexhaustible vessels, the knowledge of ultimate exhaustion, all-knowing wisdom, immovable wisdom, the knowledge of the Narayana Samadhi, all-seeing wisdom, such as these sixty thousand Samadhi doors of wisdom, I attained when I saw Dipankara Buddha in the past.'

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如是諸三昧門，如是諸三昧門，一切悉是慧燈三昧之所攝持。

「善男子！譬如日出能為四事：一者、有大光明；二者、除滅闇冥；三者、示種種色；四者、令諸眾生得造事業。菩薩摩訶薩住是三昧，亦復如是能為四事：一者、破壞一切煩惱闇冥；二者、出大慧光；三者、示諸眾生種種諸行；四者、開示眾生道非道等。

「善男子！譬如凈寶之珠置之高幢，其明遍照四由延所，施諸眾生所須之物，而珠體相無有增減。慧燈三昧亦復如是，住是三昧菩薩摩訶薩，永斷一切煩惱習氣，凈戒、凈定、凈慧、凈身心、凈于方便、凈陀羅尼，修集大悲，放大光明，遍照無量諸佛世界，隨眾生意而作事業。菩薩雖作如是諸事，而其相性無有增減。

「善男子！譬如虛空容受佛土無有障礙，亦不障礙一切雨渧風火水災，一切眾生無量無邊。善男子！慧燈三昧亦復如是，住是三昧諸菩薩等，為諸眾生說一切法無有障礙，方便教化一切眾生，為因力者演說方便，令其解脫調伏成熟，為邪定者方便演說令壞邪定，無善子者令種善子，無法器者令作法器，為法器者分別演說阿耨多羅三藐三菩提。求聲聞人，方便說法令其獲得四沙門果。求緣覺人，方便教誨令其獲得辟支佛道。復為方便說法漸進，令其悉發阿耨多羅三藐三菩

【現代漢語翻譯】 現代漢語譯本：像這樣的各種三昧法門，像這樣的各種三昧法門，一切都由慧燈三昧所攝持。

『善男子！譬如太陽升起能成就四件事：第一，具有大光明；第二，消除黑暗；第三，顯示種種色彩；第四，使一切眾生能夠從事各種事業。菩薩摩訶薩安住于這種三昧，也同樣能成就四件事：第一，破除一切煩惱的黑暗；第二，發出大智慧的光芒；第三，向眾生展示種種修行；第四，開示眾生道與非道等。』

『善男子！譬如一顆清凈的寶珠放置在高高的旗桿上，它的光明能夠照耀四由延（約合28-56公里）的範圍，給予眾生他們所需要的物品，而寶珠的本體卻沒有任何增減。慧燈三昧也是如此，安住于這種三昧的菩薩摩訶薩，永遠斷除一切煩惱的習氣，清凈戒律、清凈禪定、清凈智慧、清凈身心、清凈方便、清凈陀羅尼（總持），修集大悲心，放出大光明，普遍照耀無量諸佛世界，隨順眾生的意願而成就事業。菩薩雖然做了這些事情，但其本體的性質卻沒有任何增減。』

『善男子！譬如虛空能夠容納佛土而沒有任何障礙，也不會障礙一切雨滴、風、火、水災，以及一切無量無邊的眾生。善男子！慧燈三昧也是如此，安住于這種三昧的諸菩薩等，為眾生宣說一切法沒有任何障礙，方便教化一切眾生，為有因緣力量的人演說方便法門，使他們解脫、調伏、成熟；為邪定的人方便演說，使他們破除邪定；為沒有善根的人，使他們種下善根；為不是法器的人，使他們成為法器；為是法器的人，分別演說阿耨多羅三藐三菩提（無上正等正覺）。對於求聲聞乘的人，方便說法使他們獲得四沙門果；對於求緣覺乘的人，方便教誨使他們獲得辟支佛道。又方便說法，逐步引導，使他們都發阿耨多羅三藐三菩提心。』

【English Translation】 English version: Such are the various Samadhi gates, such are the various Samadhi gates, all of which are encompassed and upheld by the Wisdom Lamp Samadhi.

'Good man! It is like the rising sun, which can accomplish four things: first, it has great light; second, it dispels darkness; third, it reveals various colors; and fourth, it enables all sentient beings to engage in various activities. A Bodhisattva Mahasattva abiding in this Samadhi can also accomplish four things: first, he destroys the darkness of all afflictions; second, he emits the great light of wisdom; third, he shows all sentient beings various practices; and fourth, he reveals to sentient beings the path and non-path, etc.'

'Good man! It is like a pure precious pearl placed on a high banner, its light shining over a distance of four yojanas (approximately 28-56 kilometers), providing sentient beings with what they need, while the pearl itself does not increase or decrease. The Wisdom Lamp Samadhi is also like this. A Bodhisattva Mahasattva abiding in this Samadhi forever cuts off all the habitual tendencies of afflictions, purifies precepts, purifies concentration, purifies wisdom, purifies body and mind, purifies skillful means, purifies Dharani (total retention), cultivates great compassion, emits great light, illuminates countless Buddha worlds, and accomplishes activities according to the wishes of sentient beings. Although the Bodhisattva performs these actions, his essential nature does not increase or decrease.'

'Good man! It is like space, which can accommodate Buddha lands without any obstruction, and does not obstruct all raindrops, wind, fire, water disasters, and all immeasurable sentient beings. Good man! The Wisdom Lamp Samadhi is also like this. Bodhisattvas abiding in this Samadhi, etc., preach all dharmas to sentient beings without any obstruction, skillfully teach all sentient beings, explain skillful means to those with causal power, enabling them to be liberated, tamed, and matured; for those with wrong views, they skillfully explain to destroy their wrong views; for those without good roots, they enable them to plant good roots; for those who are not vessels of Dharma, they enable them to become vessels of Dharma; for those who are vessels of Dharma, they explain in detail Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). For those seeking the Sravaka vehicle, they skillfully preach the Dharma, enabling them to attain the four Sramana fruits; for those seeking the Pratyekabuddha vehicle, they skillfully teach them, enabling them to attain the Pratyekabuddha path. They also skillfully preach the Dharma, gradually guiding them to all generate the mind of Anuttara-samyak-sambodhi.'

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提心住不退地。通達八萬四千法聚，為壞眾生疑網心故，種種開示分別解說，解說一事于無量劫不可窮盡，雖作如是無量之事，而是三昧亦無增減。

「善男子！譬如一燈力能顯示種種諸色，慧燈三昧亦復如是，於一心中能于無量諸佛世界示種種色，而是三昧無有傾動。是故四念處中法念為頂，四正勤中未生善法能生善法名之為頂，四如意中身心寂靜名之為頂，五根五力中慧根慧力名之為頂，七覺分中擇法為頂，八正道中正見為頂，一切外道所有舍摩他、毗婆舍那名之為頂，四真諦中滅諦為頂，四依之中依義為頂，四無礙智義無礙智名之為頂，六神通中漏盡為頂。四無量心悲心為頂，修梵行中智慧為頂，諸波羅蜜中般若為頂，一切方便知眾生心名之為頂，一切諸力處非處力名之為頂，諸無畏中初名為頂，不共法中無礙為頂，三十二相無見頂相名之為頂，八十種好不空說法名之為頂，莊嚴口中解一切語名之為頂，莊嚴心中破慢為頂，一切法中智慧為頂，是名慧燈三昧。」

說是經時，蓮華菩薩及萬菩薩得是三昧，三千大千世界大地六種震動，一切大眾以妙華香種種伎樂供養于佛尊重讚歎。

時會菩薩各作是言：「世尊！我等昔來未曾聞是三昧名字，況得聞其廣說分別！我今皆得如是三昧，是故報恩設

【現代漢語翻譯】 現代漢語譯本：

以堅定的心安住于不退轉的境界。通達八萬四千法門，爲了破除眾生的疑惑和迷惘，以種種方式開示、分別解說，即使只解釋一件事，在無量劫中也無法窮盡。雖然做了如此無量的事情，但這種三昧（samadhi，禪定）的狀態卻不會有絲毫的增減。

『善男子！譬如一盞燈的光亮能夠顯示各種顏色，智慧之燈的三昧也是如此，在一念心中，能夠在無量諸佛世界中顯示各種景象，而這種三昧的狀態卻不會有絲毫的動搖。因此，在四念處（catvāri smṛtyupasthānāni）中，法念（dharma-smṛti）為最上；在四正勤（catvāri prahāṇāni）中，能使未生的善法生起的正勤為最上；在四如意足（catvāra ṛddhipādāḥ）中，身心寂靜為最上；在五根（pañcendriyāṇi）和五力（pañca balāni）中，慧根（prajñendriya）和慧力（prajñābala）為最上；在七覺支（sapta bodhyaṅgāni）中，擇法覺支（dharma-vicaya-saṃbodhyaṅga）為最上；在八正道（āryāṣṭāṅgamārga）中，正見（samyag-dṛṣṭi）為最上；一切外道所修的止（śamatha）和觀（vipaśyanā）中，以其最高境界為最上；在四聖諦（catvāri āryasatyāni）中，滅諦（nirodha-satya）為最上；在四依（catvāri pratiśaraṇāni）中，依義（artha-pratiśaraṇa）為最上；在四無礙智（catasra pratisaṃvidaḥ）中，義無礙智（artha-pratisaṃvid）為最上；在六神通（ṣaḍ abhijñāḥ）中，漏盡通（āsravakṣayābhijñā）為最上；在四無量心（catvāri apramāṇāni）中，悲心（karuṇā）為最上；在修梵行中，智慧為最上；在諸波羅蜜（pāramitā）中，般若（prajñā）為最上；一切方便中，知眾生心為最上；一切諸力中，知處非處力（sthānāsthāna-bala）為最上；諸無畏（vaiśāradya）中，初無畏為最上；不共法（āveṇikadharma）中，無礙為最上；三十二相（dvātriṃśadvaralakṣaṇa）中，無見頂相（uṣṇīṣa）為最上；八十種好（aśītyanuvyañjanāni）中，不空說法為最上；莊嚴口中，能解一切語言為最上；莊嚴心中，破除我慢為最上；一切法中，智慧為最上，這被稱為慧燈三昧。』

當佛陀宣說這部經時，蓮華菩薩（Padma-kumāra）和一萬菩薩都獲得了這種三昧。三千大千世界（trisāhasramahāsāhasralokadhātu）的大地發生了六種震動，一切大眾都以美妙的鮮花、香和各種音樂來供養佛陀，表達他們的尊敬和讚歎。

當時，在場的菩薩們各自說道：『世尊！我們過去從未聽聞過這種三昧的名字，更何況是聽聞如此廣博的分別解說！我們現在都獲得了這種三昧，因此爲了報答佛恩，我們願意……』 English version:

With a steadfast mind, one dwells in the state of non-retrogression. Having mastered the eighty-four thousand aggregates of Dharma, in order to dispel the doubts and confusions of sentient beings, one reveals, distinguishes, and explains in various ways. Even explaining a single matter cannot be exhausted in countless eons. Although performing such immeasurable deeds, this state of samadhi (meditative absorption) neither increases nor decreases.

『Good man! Just as the light of a lamp can reveal various colors, so too is the samadhi of the lamp of wisdom. In a single moment of mind, it can display various scenes in countless Buddha worlds, yet this state of samadhi remains unshaken. Therefore, among the four foundations of mindfulness (catvāri smṛtyupasthānāni), mindfulness of Dharma (dharma-smṛti) is supreme; among the four right exertions (catvāri prahāṇāni), the exertion that causes unarisen wholesome dharmas to arise is supreme; among the four bases of psychic power (catvāra ṛddhipādāḥ), the tranquility of body and mind is supreme; among the five faculties (pañcendriyāṇi) and five powers (pañca balāni), the faculty of wisdom (prajñendriya) and the power of wisdom (prajñābala) are supreme; among the seven factors of enlightenment (sapta bodhyaṅgāni), the factor of discrimination of dharmas (dharma-vicaya-saṃbodhyaṅga) is supreme; among the eightfold noble path (āryāṣṭāṅgamārga), right view (samyag-dṛṣṭi) is supreme; among all the śamatha (calm abiding) and vipaśyanā (insight) practices of external paths, their highest attainment is supreme; among the four noble truths (catvāri āryasatyāni), the truth of cessation (nirodha-satya) is supreme; among the four reliances (catvāri pratiśaraṇāni), reliance on meaning (artha-pratiśaraṇa) is supreme; among the four analytical knowledges (catasra pratisaṃvidaḥ), analytical knowledge of meaning (artha-pratisaṃvid) is supreme; among the six superknowledges (ṣaḍ abhijñāḥ), the superknowledge of the extinction of outflows (āsravakṣayābhijñā) is supreme; among the four immeasurables (catvāri apramāṇāni), compassion (karuṇā) is supreme; in the practice of pure conduct, wisdom is supreme; among the perfections (pāramitā), prajñā (wisdom) is supreme; among all skillful means, knowing the minds of sentient beings is supreme; among all powers, the power of knowing what is possible and impossible (sthānāsthāna-bala) is supreme; among the fearlessnesses (vaiśāradya), the first fearlessness is supreme; among the unique qualities of a Buddha (āveṇikadharma), unobstructedness is supreme; among the thirty-two marks of a great being (dvātriṃśadvaralakṣaṇa), the protuberance on the crown of the head (uṣṇīṣa) is supreme; among the eighty minor marks (aśītyanuvyañjanāni), speaking the Dharma without emptiness is supreme; in the adornment of the mouth, the ability to understand all languages is supreme; in the adornment of the mind, the breaking of pride is supreme; among all dharmas, wisdom is supreme. This is called the samadhi of the lamp of wisdom.』

When the Buddha spoke this sutra, the Bodhisattva Lotus Flower (Padma-kumāra) and ten thousand Bodhisattvas attained this samadhi. The earth of the three thousand great thousand world system (trisāhasramahāsāhasralokadhātu) shook in six ways, and all the assembly offered flowers, incense, and various music to the Buddha, expressing their respect and praise.

At that time, the Bodhisattvas in the assembly each said: 『World Honored One! We have never heard the name of this samadhi before, let alone heard such extensive and detailed explanations! Now we have all attained this samadhi, therefore, in order to repay the Buddha』s kindness, we are willing to...』

【English Translation】 With a steadfast mind, one dwells in the state of non-retrogression. Having mastered the eighty-four thousand aggregates of Dharma, in order to dispel the doubts and confusions of sentient beings, one reveals, distinguishes, and explains in various ways. Even explaining a single matter cannot be exhausted in countless eons. Although performing such immeasurable deeds, this state of samadhi (meditative absorption) neither increases nor decreases. 『Good man! Just as the light of a lamp can reveal various colors, so too is the samadhi of the lamp of wisdom. In a single moment of mind, it can display various scenes in countless Buddha worlds, yet this state of samadhi remains unshaken. Therefore, among the four foundations of mindfulness (catvāri smṛtyupasthānāni), mindfulness of Dharma (dharma-smṛti) is supreme; among the four right exertions (catvāri prahāṇāni), the exertion that causes unarisen wholesome dharmas to arise is supreme; among the four bases of psychic power (catvāra ṛddhipādāḥ), the tranquility of body and mind is supreme; among the five faculties (pañcendriyāṇi) and five powers (pañca balāni), the faculty of wisdom (prajñendriya) and the power of wisdom (prajñābala) are supreme; among the seven factors of enlightenment (sapta bodhyaṅgāni), the factor of discrimination of dharmas (dharma-vicaya-saṃbodhyaṅga) is supreme; among the eightfold noble path (āryāṣṭāṅgamārga), right view (samyag-dṛṣṭi) is supreme; among all the śamatha (calm abiding) and vipaśyanā (insight) practices of external paths, their highest attainment is supreme; among the four noble truths (catvāri āryasatyāni), the truth of cessation (nirodha-satya) is supreme; among the four reliances (catvāri pratiśaraṇāni), reliance on meaning (artha-pratiśaraṇa) is supreme; among the four analytical knowledges (catasra pratisaṃvidaḥ), analytical knowledge of meaning (artha-pratisaṃvid) is supreme; among the six superknowledges (ṣaḍ abhijñāḥ), the superknowledge of the extinction of outflows (āsravakṣayābhijñā) is supreme; among the four immeasurables (catvāri apramāṇāni), compassion (karuṇā) is supreme; in the practice of pure conduct, wisdom is supreme; among the perfections (pāramitā), prajñā (wisdom) is supreme; among all skillful means, knowing the minds of sentient beings is supreme; among all powers, the power of knowing what is possible and impossible (sthānāsthāna-bala) is supreme; among the fearlessnesses (vaiśāradya), the first fearlessness is supreme; among the unique qualities of a Buddha (āveṇikadharma), unobstructedness is supreme; among the thirty-two marks of a great being (dvātriṃśadvaralakṣaṇa), the protuberance on the crown of the head (uṣṇīṣa) is supreme; among the eighty minor marks (aśītyanuvyañjanāni), speaking the Dharma without emptiness is supreme; in the adornment of the mouth, the ability to understand all languages is supreme; in the adornment of the mind, the breaking of pride is supreme; among all dharmas, wisdom is supreme. This is called the samadhi of the lamp of wisdom.』 When the Buddha spoke this sutra, the Bodhisattva Lotus Flower (Padma-kumāra) and ten thousand Bodhisattvas attained this samadhi. The earth of the three thousand great thousand world system (trisāhasramahāsāhasralokadhātu) shook in six ways, and all the assembly offered flowers, incense, and various music to the Buddha, expressing their respect and praise. At that time, the Bodhisattvas in the assembly each said: 『World Honored One! We have never heard the name of this samadhi before, let alone heard such extensive and detailed explanations! Now we have all attained this samadhi, therefore, in order to repay the Buddha』s kindness, we are willing to...』

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此供養。若有聞是三昧名字，即能獲得大利益事，不失無上菩提之心。」

佛言：「善哉，善哉！善男子！如汝所說，若有眾生，已於無量無邊佛所，殖諸善本親近善友，然後乃得聞是三昧。」

爾時，世尊說是法時，于其䐡中出一菩薩身真金色，三十二相八十種好放大光明，除佛光明余無及者。

是時，菩薩敬禮佛足右繞七匝，長跪合掌，而白佛言：「世尊！慧憍如來致意無量，問訊世尊起居輕利、身無病患、大眾安不？我今此界有六萬億諸菩薩等，欲往聽受大集妙典，並欲覲見無言菩薩，及以十方諸來菩薩，並復欲聞慧燈三昧。善哉，善哉！釋迦牟尼！幸為開示，令諸往者悉得慧燈三昧還來此土。」

時舍利弗言：「世尊！慧憍如來住何方面？去此遠近？世界何名？而是菩薩複名何等？是六萬億諸菩薩等住在何處？」

「舍利弗！其佛世界去此東方過一恒河沙等恒河沙世界，世界名曰金剛堅根，佛號慧憍。

「舍利弗！何因緣故，世界名曰為金剛堅根？舍利弗！彼佛世界地悉金剛，其佛願力故致如是。其佛身體，眾生、菩薩身悉金剛，是故世界得如是名。此菩薩者名金剛䐡，是人能於一念之頃，破壞一切金剛諸山，直至無量諸佛世界，示現諸佛䐡中而出，以佛神力及已願力

【現代漢語翻譯】 現代漢語譯本 『此供養。若有人聽到這個三昧（samadhi，禪定）的名字，就能獲得巨大的利益，不會失去無上菩提（anuttara-samyak-sambodhi，無上正等正覺）之心。』 佛說：『好啊，好啊！善男子！正如你所說，如果有眾生，已經在無量無邊的佛那裡，種下各種善根，親近善友，然後才能聽到這個三昧。』 當時，世尊在說這個法的時候，從他的臍中出現一個菩薩，身體是真正的金色，具有三十二相和八十種好，放出巨大的光明，除了佛的光明，沒有其他光明可以相比。 這時，菩薩恭敬地禮拜佛的腳，右繞七圈，長跪合掌，對佛說：『世尊！慧憍如來（Buddha Prabhavati）向您致以無量的敬意，問候世尊起居是否安好，身體是否沒有疾病，大眾是否安樂？我這個世界有六萬億菩薩等，想要前往聽受大集妙典（Mahasamnipata Sutra），並且想要覲見無言菩薩（Amita Buddha），以及十方前來的菩薩，還想聽聞慧燈三昧（Prajnaloka Samadhi）。好啊，好啊！釋迦牟尼（Sakyamuni）！希望您能開示，讓前往的菩薩都能得到慧燈三昧，然後回到這個國土。』 這時，舍利弗（Sariputra）說：『世尊！慧憍如來住在哪個方向？距離這裡有多遠？世界叫什麼名字？這個菩薩又叫什麼名字？這六萬億菩薩等住在哪裡？』 『舍利弗！那個佛的世界在東方，經過一個恒河沙（Ganges River sand）那麼多的恒河沙世界，世界名叫金剛堅根（Vajradrdhamula），佛號慧憍。』 『舍利弗！因為什麼緣故，這個世界名叫金剛堅根？舍利弗！那個佛的世界的地面都是金剛，是佛的願力所致。那個佛的身體，眾生和菩薩的身體都是金剛，所以這個世界得到這樣的名字。這個菩薩名叫金剛臍（Vajranabhi），這個人能在一念之間，破壞一切金剛山，直到無量諸佛世界，示現從諸佛的臍中出現，憑藉佛的神力和自己的願力。』

【English Translation】 English version 'This offering. If anyone hears the name of this samadhi (meditative absorption), they will obtain great benefits and will not lose the mind of unsurpassed Bodhi (anuttara-samyak-sambodhi, supreme enlightenment).' The Buddha said, 'Excellent, excellent! Good man! As you have said, if there are sentient beings who have already planted various roots of goodness and befriended virtuous friends in the presence of immeasurable Buddhas, then they will be able to hear of this samadhi.' At that time, when the World Honored One was speaking this Dharma, a Bodhisattva emerged from his navel, with a body of true gold, possessing the thirty-two marks and eighty minor characteristics, emitting great light, which no other light could match except for the Buddha's light. At that time, the Bodhisattva respectfully bowed at the Buddha's feet, circumambulated him seven times, knelt with palms joined, and said to the Buddha, 'World Honored One! Buddha Prabhavati sends immeasurable greetings, inquiring whether the World Honored One is well, whether his body is free from illness, and whether the assembly is at peace? In this world of mine, there are six hundred trillion Bodhisattvas and others who wish to go and listen to the Mahasamnipata Sutra, and also wish to see Amita Buddha, as well as the Bodhisattvas who have come from the ten directions, and also wish to hear the Prajnaloka Samadhi. Excellent, excellent! Sakyamuni! I hope you will explain so that the Bodhisattvas who go may all obtain the Prajnaloka Samadhi and then return to this land.' At that time, Sariputra said, 'World Honored One! In which direction does Buddha Prabhavati reside? How far is it from here? What is the name of that world? And what is the name of this Bodhisattva? Where do these six hundred trillion Bodhisattvas reside?' 'Sariputra! That Buddha's world is to the east, passing through as many Ganges River sand worlds as there are grains of sand in the Ganges River. The world is called Vajradrdhamula, and the Buddha is named Prabhavati.' 'Sariputra! For what reason is that world called Vajradrdhamula? Sariputra! The ground of that Buddha's world is all diamond, which is due to the power of the Buddha's vows. The body of that Buddha, the bodies of sentient beings and Bodhisattvas are all diamond, therefore the world has obtained such a name. This Bodhisattva is named Vajranabhi. This person can, in a single thought, destroy all diamond mountains, reaching immeasurable Buddha worlds, manifesting from the navels of Buddhas, by the power of the Buddha and his own vows.'

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，是故名為金剛䐡也。

「舍利弗！汝向所問如是菩薩住何處者？汝今當問彼金剛䐡，自當答汝。」

爾時，舍利弗即問金剛䐡言：「善男子！汝言六萬億菩薩者住在何處？」

金剛䐡言：「如來說汝智慧第一，當以聖智觀是菩薩所住之處。」

時舍利弗即以聖智觀之不見，語金剛臍：「善男子！我盡聖智不見。」

「大德！汝之同學阿尼樓陀，天眼第一，當令觀之住在何處？」

爾時，阿尼樓陀以天眼觀三千大千世界亦不能見，語舍利弗：「我以天眼都不能見。」

金剛䐡菩薩言：「大德！汝之同學若不能見，不名天眼應名肉眼。」

舍利弗言：「善男子！汝之天眼其義云何？」

「大德！我之天眼，汝諸聲聞所不見色，我能見之。」

舍利弗言：「善男子！何等色法我不能見，而汝得見？」

「大德！汝今得見金剛堅根世界慧憍如來及菩薩不？」

「不也。善男子！我唯聞名不能得見。」

「大德！如是佛土，如來、菩薩及諸眾生，我之天眼悉能得見，是名菩薩清凈天眼。如是天眼，一切聲聞辟支佛等之所無有。」

說是法時，求聲聞者六萬眾生舍離本志，發阿耨多羅三藐三菩提心，各作是言：「愿我獲得無礙佛眼，不

【現代漢語翻譯】 現代漢語譯本：所以，（這個菩薩）被稱為金剛臍（Vajragarbha）。 『舍利弗（Sariputra）！你剛才問的，像這樣的菩薩住在哪裡？你現在應當問那位金剛臍，他自己會回答你。』 當時，舍利弗就問金剛臍說：『善男子！你說有六萬億菩薩，他們住在哪裡？』 金剛臍說：『如來（Tathagata）說你的智慧第一，應當用聖智觀察這些菩薩所住的地方。』 當時，舍利弗就用聖智觀察，卻看不見，於是對金剛臍說：『善男子！我用盡聖智也看不見。』 『大德！你的同學阿尼樓陀（Aniruddha），天眼第一，應當讓他觀察他們住在哪裡？』 當時，阿尼樓陀用天眼觀察三千大千世界，也不能看見，於是對舍利弗說：『我用天眼都不能看見。』 金剛臍菩薩說：『大德！你的同學如果不能看見，就不能稱為天眼，應該稱為肉眼。』 舍利弗說：『善男子！你的天眼是什麼意思呢？』 『大德！我的天眼，你們這些聲聞（Sravaka）所不能看見的色法，我能看見。』 舍利弗說：『善男子！是什麼樣的色法你能夠看見，而我不能看見呢？』 『大德！你現在能看見金剛堅根世界（Vajradrdhamula-loka）的慧憍如來（Jnana-kausala-tathagata）和菩薩嗎？』 『不能。善男子！我只是聽過他們的名字，不能看見。』 『大德！像這樣的佛土，如來、菩薩以及所有眾生，我的天眼都能看見，這叫做菩薩清凈天眼。這樣的天眼，一切聲聞、辟支佛（Pratyekabuddha）等都沒有。』 在說這個法的時候，六萬個追求聲聞果位的眾生捨棄了原來的志向，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi），各自說道：『愿我獲得無礙佛眼，不……』

【English Translation】 English version: Therefore, (this Bodhisattva) is named Vajragarbha (Diamond Womb). 'Sariputra! As you asked, where do such Bodhisattvas reside? You should now ask that Vajragarbha, and he himself will answer you.' At that time, Sariputra then asked Vajragarbha, saying, 'Good man! You said there are sixty trillion Bodhisattvas, where do they reside?' Vajragarbha said, 'The Tathagata said that your wisdom is foremost, you should use your sacred wisdom to observe where these Bodhisattvas reside.' At that time, Sariputra then observed with his sacred wisdom, but could not see them, and said to Vajragarbha, 'Good man! I have exhausted my sacred wisdom and cannot see them.' 'Great Virtue! Your fellow student Aniruddha, whose heavenly eye is foremost, should be asked to observe where they reside?' At that time, Aniruddha observed the three thousand great thousand worlds with his heavenly eye, but could not see them, and said to Sariputra, 'I cannot see them with my heavenly eye.' The Bodhisattva Vajragarbha said, 'Great Virtue! If your fellow student cannot see them, it should not be called a heavenly eye, but rather a flesh eye.' Sariputra said, 'Good man! What is the meaning of your heavenly eye?' 'Great Virtue! My heavenly eye can see the forms that you Sravakas cannot see.' Sariputra said, 'Good man! What kind of forms can you see that I cannot?' 'Great Virtue! Can you now see the Jnana-kausala-tathagata and the Bodhisattvas in the Vajradrdhamula-loka (Diamond Firm Root World)?' 'No. Good man! I have only heard their names, but cannot see them.' 'Great Virtue! Such Buddha lands, the Tathagatas, Bodhisattvas, and all sentient beings, my heavenly eye can see them all. This is called the Bodhisattva's pure heavenly eye. Such a heavenly eye is not possessed by any Sravakas or Pratyekabuddhas.' While speaking this Dharma, sixty thousand beings who sought the Sravaka path abandoned their original aspirations and generated the mind of Anuttara-samyak-sambodhi, each saying, 'May I obtain the unobstructed Buddha eye, and not...'

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用聲聞辟支佛等障礙之眼。」

爾時金剛䐡菩薩即入三昧，以佛神通及己力故，令一切眾悉見六萬億諸菩薩等，在佛身內坐蓮華臺，至心專念聽佛所說，然不逼觸如來之身，而如來身無增無減無有障礙。

時諸大眾見是事已，供養禮敬，歡喜讚歎如來之事不可思議，復作是言：「如來之身智慧三昧，一切悉皆不可思議。何以故？是六萬億諸菩薩等，悉住身內無障礙故。」

金剛䐡菩薩觀諸大眾作如是言：「諸大眾！汝等不知如來之身如虛空也，是無邊身，無障礙身，廣身法身，無相貌身，無量身耶！

「諸善男子！如來若欲內一切物，所謂國土、城邑、村屯、聚落、山河、樹木置身中者，亦無障礙，是故如來不可思議。

「善男子！十方世界無量凈土、無量菩薩來詣如來，聽大集經成就妙色，具二十八大人之相，如來亦內建其身內。何以故？此土眾生梵釋諸王，若其見者生愧恥故，是故不令得見一人。」

爾時，世尊功德力故，及金剛䐡菩薩力故，悉令大眾見如是等六萬億菩薩，悉從如來一毛孔出。出已，禮佛右繞七匝，卻坐一面。

爾時，金剛䐡菩薩白佛言：「世尊！何因緣故無言菩薩名無言也？」

佛言：「善男子！汝自咨問無言菩薩，自當答之。」

【現代漢語翻譯】 現代漢語譯本：用聲聞（Śrāvakayāna，指聽聞佛陀教誨而修行證果的弟子）和辟支佛（Pratyekabuddha，指不需他人教導，獨自修行證悟的修行者）等所具有的侷限性眼光來看待。」

當時，金剛䐡（Vajrapāṇi，佛教護法神，常持金剛杵）菩薩立即進入禪定，憑藉佛陀的神通和自身的力量，讓所有在場的人都看到六萬億位菩薩等，在佛陀的身體內坐在蓮花臺上，一心專注地聽佛說法，但他們並沒有觸碰到如來的身體，而如來的身體也沒有因此而增加或減少，沒有任何障礙。

當時，在場的大眾看到這種景象后，都供養禮敬，歡喜讚歎如來的事蹟不可思議，又說道：『如來的身體、智慧和禪定，一切都不可思議。為什麼呢？因為這六萬億位菩薩等，都住在如來的身體內，沒有任何障礙。』

金剛䐡菩薩觀察到大眾說了這樣的話，就說道：『各位！你們不知道如來的身體如同虛空一樣，是無邊無際的身體，沒有障礙的身體，廣大的身體，法身（Dharmakāya，佛的法性之身），沒有相貌的身體，無量的身體啊！』

『各位善男子！如來如果想把一切事物，比如國土、城邑、村莊、聚落、山河、樹木等都放入自己的身體中，也不會有任何障礙，所以如來是不可思議的。』

『善男子！十方世界無量凈土的無量菩薩來到如來這裡，聽聞《大集經》（Mahāsaṃnipāta Sūtra，佛教經典），成就微妙的色身，具足二十八種大丈夫相，如來也把他們都放入自己的身體內。為什麼呢？因為這個世界的眾生，梵天（Brahmā，印度教和佛教中的創造神）和帝釋天（Indra，印度教和佛教中的天神之王）等諸王，如果看到這些菩薩，會感到慚愧羞恥，所以不讓他們看到任何一位。』

當時，由於世尊的功德力和金剛䐡菩薩的力量，讓所有大眾都看到這六萬億位菩薩等，都從如來的一個毛孔中出來。出來后，他們向佛陀禮拜，右繞佛陀七圈，然後退到一旁坐下。

當時，金剛䐡菩薩對佛陀說：『世尊！是什麼因緣使得無言菩薩被稱為無言呢？』

佛陀說：『善男子！你自己去問無言菩薩，他自然會回答你。』

【English Translation】 English version: 'with the eyes of those obstructed by Śrāvakayāna (the vehicle of disciples who hear the Buddha's teachings) and Pratyekabuddha (those who attain enlightenment on their own without a teacher).'

At that time, Vajrapāṇi (a bodhisattva who is a protector of the Buddha) Bodhisattva immediately entered samadhi (a state of meditative consciousness), and through the Buddha's spiritual power and his own strength, he caused all those present to see sixty trillion bodhisattvas, etc., sitting on lotus platforms within the Buddha's body, wholeheartedly and attentively listening to the Buddha's teachings. However, they did not touch the Tathagata's (Buddha's) body, and the Tathagata's body did not increase or decrease, nor was there any obstruction.

At that time, the assembly, having seen this, made offerings and paid homage, joyfully praising the Tathagata's inconceivable deeds, and further said, 'The Tathagata's body, wisdom, and samadhi are all inconceivable. Why is that? Because these sixty trillion bodhisattvas, etc., all reside within the body without any obstruction.'

Vajrapāṇi Bodhisattva, observing that the assembly had spoken thus, said, 'O assembly! You do not know that the Tathagata's body is like space, it is a boundless body, an unobstructed body, a vast body, a Dharmakāya (the body of the Dharma), a body without form, an immeasurable body!'

'O good men! If the Tathagata wishes to place all things within his body, such as countries, cities, villages, settlements, mountains, rivers, and trees, there would be no obstruction. Therefore, the Tathagata is inconceivable.'

'O good men! Countless pure lands of the ten directions, and countless bodhisattvas come to the Tathagata to hear the Mahāsaṃnipāta Sūtra (a Buddhist scripture), achieving wondrous forms, possessing the twenty-eight marks of a great man. The Tathagata also places them within his body. Why is that? Because the beings of this world, Brahmā (a creator god in Hinduism and Buddhism), Indra (the king of gods in Hinduism and Buddhism), and other kings, if they were to see these bodhisattvas, would feel ashamed and embarrassed. Therefore, he does not allow them to see even one.'

At that time, due to the power of the World Honored One's merit and the power of Vajrapāṇi Bodhisattva, all the assembly saw these sixty trillion bodhisattvas, etc., all emerge from one pore of the Tathagata. Having emerged, they bowed to the Buddha, circumambulated him seven times, and then sat down to one side.

At that time, Vajrapāṇi Bodhisattva said to the Buddha, 'World Honored One! What is the reason that the No-Speech Bodhisattva is called No-Speech?'

The Buddha said, 'O good man! You should ask the No-Speech Bodhisattva yourself, and he will naturally answer you.'

---

金剛䐡菩薩即問無言菩薩：「善男子！何因緣故字無言耶？」

無言菩薩默然而住。二問、三問亦復如是。

金剛䐡言：「善男子！何故不答？」

無言菩薩言：「我求言辭都不可得，是故默然無所宣說。」

「善男子！若求言辭不可得者，云何有是不得之言？」

「善男子！我答一切佛語、世語。」

「云何名為答佛語耶？

「善男子！我以念力受持一切諸佛所說，不忘不失，然都不見音聲字句，為流佈故而宣說之，亦為眾生壞是聲字及以文句而宣說法。云何名為答世語耶？解諸眾生種種言音，隨其所言而為說法。

「善男子！汝能如是隨順說法為久近耶？」

「善男子！我從除滅覺觀已來能作是說。」

「善男子！何因緣故作如是說？

「善男子！若無覺觀聲云何出？以是因緣作如是說。」

「善男子！夫聲出者，為從身出從心出耶？」

「善男子！夫音聲者不在身心。何以故？身如草木心如幻化，眾因緣故有聲而出。若從緣出即是無常，若無常者即是無定，無常無定即是空無。夫音聲者猶如虛空，不可睹見不可宣說。如虛空，一切諸法亦復如是。若聲無者，聲所了法亦復是無，是聲空故一切法空，聲寂靜故諸法寂靜，聲不可

【現代漢語翻譯】 現代漢語譯本：金剛䐡菩薩（Vajrapāṇi Bodhisattva）即刻問無言菩薩（Aksara Bodhisattva）：『善男子！是什麼因緣讓你名為無言呢？』 無言菩薩沉默不語。金剛䐡菩薩第二次、第三次發問，他依然如此。 金剛䐡菩薩說：『善男子！你為什麼不回答呢？』 無言菩薩說：『我尋求言辭卻完全不可得，所以保持沉默，沒有什麼可以宣說的。』 金剛䐡菩薩問：『善男子！如果尋求言辭不可得，那怎麼會有這種「不可得」的說法呢？』 無言菩薩答：『善男子！我回答一切佛語和世俗之語。』 金剛䐡菩薩問：『什麼叫做回答佛語呢？』 無言菩薩答：『善男子！我以念力受持一切諸佛所說，不忘不失，然而我都不見音聲字句。爲了流佈佛法，我才宣說這些，也爲了讓眾生破除對音聲字句的執著而宣說佛法。什麼叫做回答世俗之語呢？我理解眾生各種不同的語言，隨他們所說的內容而為他們說法。』 金剛䐡菩薩問：『善男子！你能夠這樣隨順眾生說法有多久了呢？』 無言菩薩答：『善男子！我從除滅覺觀以來就能這樣說法了。』 金剛䐡菩薩問：『善男子！是什麼因緣讓你這樣說呢？』 無言菩薩答：『善男子！如果沒有覺觀，聲音又怎麼會產生呢？因為這個因緣，我才這樣說。』 金剛䐡菩薩問：『善男子！聲音的產生，是從身體發出還是從心發出呢？』 無言菩薩答：『善男子！聲音既不在身體也不在心中。為什麼呢？身體如同草木，心如同幻化，由於各種因緣和合才有聲音產生。如果聲音從因緣產生，那就是無常的；如果無常，那就是不確定的；無常不確定，那就是空無。聲音就像虛空一樣，不可見，不可說。如同虛空，一切諸法也是如此。如果聲音是空無的，那麼聲音所表達的法也是空無的。因為聲音是空性的，所以一切法都是空性的；因為聲音是寂靜的，所以一切法都是寂靜的；聲音是不可得的，所以一切法也是不可得的。』

【English Translation】 English version: Vajrapāṇi Bodhisattva then asked Aksara Bodhisattva: 'Good man! What is the reason that you are named Aksara (No-Speech)?' Aksara Bodhisattva remained silent. He did the same when asked a second and third time. Vajrapāṇi said: 'Good man! Why do you not answer?' Aksara Bodhisattva said: 'I seek words but cannot find them at all, therefore I remain silent and have nothing to declare.' Vajrapāṇi asked: 'Good man! If seeking words is impossible, how can there be this statement of 「impossibility」?' Aksara Bodhisattva replied: 'Good man! I answer all Buddha-speech and worldly speech.' Vajrapāṇi asked: 'What is called answering Buddha-speech?' Aksara Bodhisattva replied: 'Good man! I receive and hold all that the Buddhas have spoken with the power of mindfulness, without forgetting or losing anything. However, I do not see sounds, words, or sentences. For the sake of spreading the Dharma, I declare them, and also for the sake of helping beings break their attachment to sounds, words, and sentences. What is called answering worldly speech? I understand the various languages of beings, and according to what they say, I teach the Dharma to them.' Vajrapāṇi asked: 'Good man! How long have you been able to teach the Dharma in this way?' Aksara Bodhisattva replied: 'Good man! I have been able to teach in this way since the cessation of perception and contemplation.' Vajrapāṇi asked: 'Good man! What is the reason that you speak in this way?' Aksara Bodhisattva replied: 'Good man! If there were no perception and contemplation, how could sound arise? It is for this reason that I speak in this way.' Vajrapāṇi asked: 'Good man! Does sound arise from the body or from the mind?' Aksara Bodhisattva replied: 'Good man! Sound is neither in the body nor in the mind. Why? The body is like grass and trees, and the mind is like an illusion. Sound arises due to the combination of various causes and conditions. If sound arises from conditions, then it is impermanent; if it is impermanent, then it is uncertain; if it is impermanent and uncertain, then it is empty. Sound is like empty space, it cannot be seen or spoken. Like empty space, all dharmas are also like this. If sound is empty, then the dharmas expressed by sound are also empty. Because sound is empty, all dharmas are empty; because sound is tranquil, all dharmas are tranquil; because sound is unattainable, all dharmas are also unattainable.'

---

見一切諸法亦不可見，聲不出生一切諸法亦不出生。若不出生即無去來，若無去來即是甚深十二因緣，甚深因緣無作無屬，若無作屬即無生出，無生無出即是無句。若無句者即是不生眼色及識乃至法識，無有生老病死等苦，日月光明親怨之想，斷一切行，難可睹見不近不遠。」

金剛䐡言：「善男子！如是等說是何等說？」

「善男子！如是即是畢竟不出。」

「善男子！何等名為畢竟不出？」

「善男子！不近不遠是畢竟不出。」

「善男子！何等名為不近不遠？」

「善男子！即是虛空，若見諸法如虛空者是名平等。」

「善男子！以何義故，名一切法如虛空耶？

「善男子！過去之法無有終竟，未來現在亦無終竟，三世無終即是實相即是無二；二者所謂眼色、耳聲、鼻香、舌味、身觸、心法，是名為二。若有二者即是可說，若無二者即不可說，不可說者即是無識無心無意，以是義故不可宣說。夫可說者即是二法，不可說者即是無二。

「善男子！誰作是二？」

「善男子！夫無二者不可作二，二亦不可作于無二。若堅牢者不可作脆，脆亦不可作于堅固。生死之法不作無二，涅槃之法不得作二，正見之性不作邪見，邪見之性不作正見。」

【現代漢語翻譯】 現代漢語譯本：觀察一切諸法，會發現它們也是不可見的；聲音不產生，一切諸法也不產生。若不產生，便沒有來去；若沒有來去，那就是甚深的十二因緣（十二因緣：佛教關於生命輪迴的理論）。甚深的因緣沒有造作，也沒有所屬；若沒有造作和所屬，就沒有生出；沒有生出，就是沒有言語。若沒有言語，那就是不產生眼、色以及眼識，乃至法識；沒有生、老、病、死等苦，沒有日月光明、親疏怨恨的分別，斷絕一切行為，難以看見，不近也不遠。 金剛䐡（金剛䐡：菩薩名）問：『善男子！像這樣說的是什麼意思？』 『善男子！這樣說就是畢竟不出。』 『善男子！什麼叫做畢竟不出？』 『善男子！不近不遠就是畢竟不出。』 『善男子！什麼叫做不近不遠？』 『善男子！那就是虛空。若能見到諸法如虛空一般，就叫做平等。』 『善男子！因為什麼緣故，說一切法如虛空呢？』 『善男子！過去的法沒有終結，未來和現在的法也沒有終結。三世沒有終結，那就是實相，也就是無二（無二：佛教指超越對立的真理）。二是指眼、色，耳、聲，鼻、香，舌、味，身、觸，心、法，這叫做二。若有二，就是可以說的；若無二，就是不可說的。不可說的就是無識、無心、無意。因為這個緣故，不可宣說。凡是可以說的，就是二法；不可說的，就是無二。』 『善男子！是誰造作這二？』 『善男子！無二不能造作二，二也不能造作無二。若堅固的不能變成脆弱的，脆弱的也不能變成堅固的。生死之法不能造作無二，涅槃之法不能造作二，正見的本性不能造作邪見，邪見的本性不能造作正見。』

【English Translation】 English version: Observing all dharmas, one finds that they are also invisible; sound does not arise, and all dharmas do not arise either. If they do not arise, then there is no going or coming; if there is no going or coming, then that is the profound twelve links of dependent origination (twelve links of dependent origination: Buddhist theory about the cycle of life). The profound dependent origination has no creation and no belonging; if there is no creation and no belonging, then there is no arising; if there is no arising, then there is no language. If there is no language, then there is no arising of eye, form, and eye consciousness, and so on up to dharma consciousness; there is no suffering of birth, old age, sickness, and death, no distinction between the light of the sun and moon, and no thoughts of affection or hatred. It cuts off all actions, is difficult to see, neither near nor far. Vajrakaya (Vajrakaya: name of a Bodhisattva) asked: 'Good man! What is the meaning of saying such things?' 'Good man! Saying such things means ultimately not going out.' 'Good man! What is called ultimately not going out?' 'Good man! Not near and not far is ultimately not going out.' 'Good man! What is called not near and not far?' 'Good man! That is emptiness. If one sees all dharmas as emptiness, that is called equality.' 'Good man! For what reason is it said that all dharmas are like emptiness?' 'Good man! The past dharmas have no end, and the future and present dharmas also have no end. The three times have no end, and that is the true nature, which is non-duality (non-duality: Buddhist term referring to the truth beyond duality). Duality refers to eye and form, ear and sound, nose and smell, tongue and taste, body and touch, mind and dharma, these are called duality. If there is duality, then it can be spoken of; if there is no duality, then it cannot be spoken of. That which cannot be spoken of is without consciousness, without mind, and without intention. For this reason, it cannot be declared. That which can be spoken of is dual dharma; that which cannot be spoken of is non-dual.' 'Good man! Who creates this duality?' 'Good man! Non-duality cannot create duality, and duality cannot create non-duality. If something is solid, it cannot become fragile, and if something is fragile, it cannot become solid. The dharma of birth and death cannot create non-duality, the dharma of Nirvana cannot create duality, the nature of right view cannot create wrong view, and the nature of wrong view cannot create right view.'

---

金剛䐡菩薩白佛言：「世尊！無言菩薩凡所解脫，似得如是慧燈三昧。」

佛言：「善哉，善哉！善男子！汝謂無言不得慧燈三昧耶？」

爾時，金剛堅根世界慧憍如來諸菩薩等，語無言菩薩言：「善男子！汝住何地能作是答？」

無言菩薩言：「善男子！如佛所說，菩薩摩訶薩若住戒地能如是答。」

「善男子！善哉，善哉！唯愿解說如是戒地。」

「善男子！若無身住、心住、意住、內住、外住及內外住，即是住戒。善男子！若無相、無命、無作、無行，即是住戒。若有菩薩住如是戒，即是無住。若無住者終不生念，我能出聲有所演說。善男子！如汝所問住在何地？能如是答者，我住法性實相法界能如是答。若如是知法真實者，則無覺觀。若無覺觀，云何有說？」

諸菩薩言：「善男子！如是說時為何所說？」

「善男子！如是說時，即說二法：一者、滅盡，二者、不出；一者、過去，二者、未來；現在不住故不可說。善男子！過去之法不可作相，未來現在亦復如是。若使有人於三世法而作相者即是顛倒，是故一切諸法之義不可宣說，一切法義身口意等所不能說。何以故？無業無作，無有色貌，無有口業，無有覺觀，猶如響相，如佛化故。善男子！諸佛菩薩凡所言說

【現代漢語翻譯】 現代漢語譯本：金剛䐡菩薩（菩薩名，以金剛為喻，象徵堅固的智慧）對佛說：『世尊！無言菩薩（菩薩名，以不言說而示真理）所獲得的解脫，似乎是得到了像這樣的慧燈三昧（一種智慧的禪定狀態）。』 佛說：『好啊，好啊！善男子！你認為無言菩薩沒有得到慧燈三昧嗎？』 這時，金剛堅根世界（佛國世界名）的慧憍如來（佛名）的諸位菩薩等，對無言菩薩說：『善男子！你住在哪個地位才能做出這樣的回答？』 無言菩薩說：『善男子！正如佛所說，菩薩摩訶薩（大菩薩）如果住在戒地（持戒的境界）就能這樣回答。』 『善男子！好啊，好啊！希望你能解釋一下這個戒地。』 『善男子！如果沒有身體的執著、心的執著、意的執著、內在的執著、外在的執著以及內外執著，這就是住在戒地。善男子！如果沒有相、沒有命、沒有造作、沒有行為，這就是住在戒地。如果有菩薩住在這樣的戒地，就是無所住。如果無所住，就終究不會生起念頭，認為自己能發出聲音有所演說。善男子！正如你所問，住在哪個地位才能這樣回答？我住在法性實相法界（真理的本質和境界）才能這樣回答。如果像這樣了解法的真實，就沒有覺觀（思維和觀察）。如果沒有覺觀，又怎麼會有言說呢？』 諸位菩薩說：『善男子！像這樣說的時候，到底說了什麼呢？』 『善男子！像這樣說的時候，其實說了兩種法：第一是滅盡，第二是不出；第一是過去，第二是未來；現在不住，所以不可說。善男子！過去的法不可執著為相，未來和現在也是這樣。如果有人對三世的法執著為相，那就是顛倒。所以一切諸法的意義都不可宣說，一切法義都是身口意等所不能說的。為什麼呢？因為沒有業沒有造作，沒有色相，沒有口業，沒有覺觀，就像回聲一樣，如同佛的化身。善男子！諸佛菩薩凡所言說，都是爲了引導眾生。』

【English Translation】 English version: Vajra-kṣetra Bodhisattva (a Bodhisattva whose name means 'Diamond Field', symbolizing firm wisdom) said to the Buddha, 'World Honored One! The liberation attained by the Silent Bodhisattva (a Bodhisattva whose name means 'Silent', indicating truth beyond words) seems to be like obtaining this Samadhi of the Lamp of Wisdom (a state of wisdom meditation).' The Buddha said, 'Excellent, excellent! Good man! Do you think that the Silent Bodhisattva has not obtained the Samadhi of the Lamp of Wisdom?' At that time, the Bodhisattvas of the Vajra-dṛḍha-mūla World (name of a Buddha-land) of the Buddha Jñāna-śrī (name of a Buddha) said to the Silent Bodhisattva, 'Good man! In what stage do you reside to be able to give such an answer?' The Silent Bodhisattva said, 'Good men! As the Buddha has said, if a Bodhisattva Mahasattva (a great Bodhisattva) resides in the stage of precepts (the realm of upholding precepts), he can answer in this way.' 'Good man! Excellent, excellent! We wish you would explain this stage of precepts.' 'Good men! If there is no attachment to the body, no attachment to the mind, no attachment to the intention, no internal attachment, no external attachment, and no internal and external attachment, this is residing in the precepts. Good men! If there is no form, no life, no action, no conduct, this is residing in the precepts. If a Bodhisattva resides in such precepts, it is non-abiding. If there is non-abiding, then ultimately no thought will arise that 'I can make a sound and speak something.' Good men! As you asked, in what stage do I reside to be able to answer in this way? I reside in the Dharma-nature, the true nature of reality, the Dharma-realm (the essence and realm of truth) to be able to answer in this way. If one understands the truth of the Dharma in this way, then there is no perception or observation (thinking and observing). If there is no perception or observation, how can there be speech?' The Bodhisattvas said, 'Good man! When you speak like this, what are you actually speaking about?' 'Good men! When speaking like this, two dharmas are actually being spoken: the first is extinction, the second is non-arising; the first is the past, the second is the future; the present does not abide, therefore it cannot be spoken. Good men! The dharmas of the past cannot be grasped as forms, and the future and present are also like this. If someone grasps the dharmas of the three times as forms, that is delusion. Therefore, the meaning of all dharmas cannot be declared, and the meaning of all dharmas cannot be spoken by body, mouth, or mind. Why is this? Because there is no karma, no action, no form, no verbal karma, no perception or observation, like an echo, like a transformation of the Buddha. Good men! All the words spoken by Buddhas and Bodhisattvas are for the purpose of guiding sentient beings.'

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皆逆世語，是故一切諸佛菩薩不可思議；諸佛菩薩所有智慧，不可思議、不可窮盡、不動法界。」

爾時，一切菩薩摩訶薩同聲讚歎無言菩薩：「善哉，善哉！善能分別如是法門，令我等輩得大利益，並得覲見如是無量諸大菩薩。」

金剛䐡語無言菩薩言：「善男子！我欲與汝俱還金剛堅根世界，覲見供養慧憍如來。」

無言菩薩言：「善男子！金剛堅根世界，即是此間娑婆世界；慧憍佛者，即是釋迦牟尼如來。我何用往彼佛世界？」

金剛䐡言：「善男子！此佛世界地非金剛，云何而言即彼世界？」

無言菩薩言：「善男子！汝之神通能壞無量金剛之山直過無礙，汝今試壞此土微塵，如其壞者然後乃知汝名金剛。」

爾時，無言即便入于金剛三昧，悉變此土一切山林草木微塵皆為金剛。時金剛䐡盡其神通，乃至不能破一微塵。

時金剛䐡白佛言：「世尊！我之神力能壞一切世界金剛及諸山壁，以何因緣今於此土，乃至不能壞是一微塵？為是如來神通之力？為是無言道德力耶？」

佛言：「善男子！是無言菩薩入金剛三昧，三昧力故令此三千大千世界一切所有悉為金剛。若欲復使無量世界為金剛者，其力亦能。」

金剛䐡菩薩言：「世尊！菩薩摩訶薩具足幾

【現代漢語翻譯】 現代漢語譯本： 這些話都與世俗的說法相反，所以一切諸佛菩薩都是不可思議的；諸佛菩薩所擁有的智慧，也是不可思議、不可窮盡、不動的法界。 當時，一切菩薩摩訶薩（菩薩中的大菩薩）都同聲讚歎無言菩薩說：『太好了，太好了！您善於分別這樣的法門，使我們這些人都得到巨大的利益，並且能夠見到如此無量的大菩薩。』 金剛䐡（菩薩名，意為金剛勇猛）對無言菩薩說：『善男子！我想要和你一起回到金剛堅根世界，去拜見供養慧憍如來（佛名，意為智慧驕傲）。』 無言菩薩說：『善男子！金剛堅根世界，就是這裡的娑婆世界（我們所居住的世界）；慧憍佛，就是釋迦牟尼如來（佛名，意為釋迦族的聖人）。我為什麼要到那個佛的世界去呢？』 金剛䐡說：『善男子！這個佛世界的大地不是金剛，怎麼能說就是那個世界呢？』 無言菩薩說：『善男子！你的神通能夠摧毀無量金剛之山，直接穿過而沒有障礙，你現在試著摧毀這片土地上的微塵，如果能摧毀，然後才能知道你名為金剛。』 當時，無言菩薩立即進入金剛三昧（一種禪定狀態），將這片土地上的一切山林草木微塵都變成金剛。這時，金剛䐡用盡他的神通，甚至不能摧毀一粒微塵。 這時，金剛䐡對佛說：『世尊！我的神力能夠摧毀一切世界的金剛和山壁，因為什麼原因，現在在這片土地上，甚至不能摧毀一粒微塵？這是如來的神通之力？還是無言菩薩的道德力量呢？』 佛說：『善男子！是無言菩薩進入金剛三昧，三昧的力量使這個三千大千世界（佛教宇宙觀中的一個世界）的一切都變成金剛。如果想要再使無量世界變成金剛，他的力量也能夠做到。』 金剛䐡菩薩說：『世尊！菩薩摩訶薩（菩薩中的大菩薩）要具備多少』

【English Translation】 English version: These words are all contrary to worldly speech, therefore all Buddhas and Bodhisattvas are inconceivable; the wisdom possessed by Buddhas and Bodhisattvas is also inconceivable, inexhaustible, and the immovable Dharma realm. At that time, all the Bodhisattva Mahasattvas (great Bodhisattvas) praised the No-Word Bodhisattva in unison, saying: 'Excellent, excellent! You are skilled in distinguishing such Dharma teachings, enabling us to gain great benefits and to see such immeasurable great Bodhisattvas.' Vajra-dhrk (Bodhisattva name, meaning Vajra-holder) said to the No-Word Bodhisattva: 'Good man! I wish to return with you to the Vajra-Firm-Root World to pay homage and make offerings to the Wisdom-Proud Tathagata (Buddha name, meaning Wisdom-Proud).' The No-Word Bodhisattva said: 'Good man! The Vajra-Firm-Root World is this Saha World (the world we live in); the Wisdom-Proud Buddha is Shakyamuni Tathagata (Buddha name, meaning Sage of the Shakya clan). Why should I go to that Buddha's world?' Vajra-dhrk said: 'Good man! The ground of this Buddha's world is not vajra (diamond), how can it be said to be that world?' The No-Word Bodhisattva said: 'Good man! Your supernatural powers can destroy countless vajra mountains, passing through without obstruction. Now, try to destroy the dust of this land. If you can destroy it, then you will know that you are named Vajra.' At that time, the No-Word Bodhisattva immediately entered the Vajra Samadhi (a state of meditative concentration), transforming all the mountains, forests, grasses, trees, and dust of this land into vajra. Then, Vajra-dhrk exhausted his supernatural powers, but could not even destroy a single particle of dust. Then, Vajra-dhrk said to the Buddha: 'World Honored One! My divine power can destroy all the vajra and mountain walls of all worlds. For what reason is it that now, in this land, I cannot even destroy a single particle of dust? Is this the power of the Tathagata's supernatural abilities? Or is it the moral power of the No-Word Bodhisattva?' The Buddha said: 'Good man! It is because the No-Word Bodhisattva has entered the Vajra Samadhi. The power of the Samadhi has caused everything in this three thousand great thousand world (a world in Buddhist cosmology) to become vajra. If he wished to make countless worlds into vajra, his power would also be able to do so.' The Bodhisattva Vajra-dhrk said: 'World Honored One! How many qualities must a Bodhisattva Mahasattva (great Bodhisattva) possess?'

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法，能得如是金剛三昧。」

佛言：「善男子！菩薩摩訶薩具足四法，則能獲得如是三昧。何等為四？一者、至心念于菩提；二者、所作善法畢竟；三者、至心莊嚴善法愿向菩提；四者、能觀十二因緣；是名為四。

「復有四法：一者、成就神通；二者、修三脫門；三者、持戒精進，常觀法界知一切法無有根本，無有覺觀不可宣說；四者、知義知時，知實知一切法皆悉平等；是名為四。

「復有四法：一者、從大悲心求大智慧；二者、從善方便求三十七助菩提法；三者、從大慈心觀諸眾生一切平等；四者、從於舍心觀四真諦。

「復有四法：所謂身、口、意、業，及菩提心，不可沮壞悉如金剛。

「善男子！菩薩摩訶薩具足成就如是等法，則能獲得金剛三昧。」

說是法時，六萬億菩薩一切悉得金剛三昧。

爾時，無言啟白其父師子將軍：「尊者！佛出世間即是具足無量功德，大功德聚即是如來。佛出世時無量眾生得大利益，大利益者即是涅槃，夫涅槃者常不變易。尊者何故不發阿耨多羅三藐三菩提心？」

其父答言：「吾初生時，已發阿耨多羅三藐三菩提心。爾時，亦有無量諸天來勸，如汝無異。如是事者唯佛證知。」師子將軍所將眷屬滿五百人，悉發阿耨多羅

【現代漢語翻譯】 現代漢語譯本 『法，能獲得這樣的金剛三昧（一種堅不可摧的禪定）。』 佛說：『善男子！菩薩摩訶薩（偉大的菩薩）具備四種法，就能獲得這樣的三昧。是哪四種呢？第一，至誠懇切地念著菩提（覺悟）；第二，所做的善行必定完成；第三，至誠懇切地以善行莊嚴自己，並愿以此趨向菩提；第四，能夠觀察十二因緣（生命輪迴的十二個環節）。這稱為四法。』 『還有四種法：第一，成就神通（超自然能力）；第二，修習三解脫門（空、無相、無愿）；第三，持戒精進，常觀法界（宇宙的真實本質），了知一切法沒有根本，沒有覺觀，不可言說；第四，知曉義理，知曉時機，知曉實相，知曉一切法皆平等。這稱為四法。』 『還有四種法：第一，從大悲心（對眾生的深切同情）中求得大智慧；第二，從善巧方便中求得三十七道品（通往覺悟的三十七種修行方法）；第三，從大慈心（對眾生的無私愛）中觀察一切眾生平等；第四，從舍心（放下執著的心）中觀察四聖諦（苦、集、滅、道）。』 『還有四種法：即身、口、意三業，以及菩提心，不可摧毀，都像金剛一樣堅固。』 『善男子！菩薩摩訶薩具足成就這些法，就能獲得金剛三昧。』 當佛陀宣說此法時，六萬億菩薩都獲得了金剛三昧。 這時，無言（一位菩薩）向他的父親師子將軍（一位在家修行者）稟告說：『尊者！佛陀出世就具備無量功德，大功德的聚集就是如來。佛陀出世時，無量眾生得到大利益，大利益就是涅槃（解脫），涅槃是永恒不變的。尊者為何不發阿耨多羅三藐三菩提心（無上正等正覺之心）呢？』 他的父親回答說：『我初生時，就已經發了阿耨多羅三藐三菩提心。那時，也有無量諸天來勸我，就像你一樣。這件事只有佛陀才能證明。』師子將軍所帶領的五百眷屬，都發了阿耨多羅三藐三菩提心。

【English Translation】 English version 'The Dharma, can attain such Vajra Samadhi (an indestructible state of meditation).' The Buddha said: 'Good man! A Bodhisattva Mahasattva (a great Bodhisattva) who possesses four dharmas can attain such Samadhi. What are the four? First, to sincerely contemplate Bodhi (enlightenment); second, to complete all good deeds; third, to sincerely adorn oneself with good deeds and aspire to Bodhi; fourth, to be able to observe the twelve Nidanas (the twelve links of dependent origination). These are called the four dharmas.' 'There are also four dharmas: first, to achieve supernatural powers (Siddhi); second, to cultivate the three doors of liberation (emptiness, signlessness, wishlessness); third, to uphold precepts with diligence, constantly observe the Dharmadhatu (the true nature of the universe), and know that all dharmas have no root, no perception, and are inexpressible; fourth, to know the meaning, to know the time, to know the reality, and to know that all dharmas are equal. These are called the four dharmas.' 'There are also four dharmas: first, to seek great wisdom from great compassion (deep sympathy for all beings); second, to seek the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment) from skillful means; third, to observe all beings as equal from great loving-kindness (selfless love for all beings); fourth, to observe the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering) from equanimity (letting go of attachments).' 'There are also four dharmas: namely, the karma of body, speech, and mind, and the Bodhi mind, which are indestructible and as firm as Vajra (diamond).' 'Good man! A Bodhisattva Mahasattva who possesses and achieves these dharmas can attain Vajra Samadhi.' When the Buddha spoke this Dharma, sixty trillion Bodhisattvas all attained Vajra Samadhi. At that time, Wu Yan (a Bodhisattva) reported to his father, General Lion (a lay practitioner): 'Venerable one! The Buddha's appearance in the world is the embodiment of immeasurable merits, and the accumulation of great merits is the Tathagata. When the Buddha appears in the world, countless beings receive great benefits, and great benefits are Nirvana (liberation), and Nirvana is eternal and unchanging. Why does the Venerable one not generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment)?' His father replied: 'When I was first born, I had already generated the mind of Anuttara-samyak-sambodhi. At that time, countless devas came to advise me, just like you. Only the Buddha can attest to this matter.' The five hundred members of General Lion's retinue all generated the mind of Anuttara-samyak-sambodhi.

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三藐三菩提心。

爾時，無言菩薩贊其眷屬：「善哉，善哉！善能莊嚴菩提之心。」

諸眷屬言：「云何名為莊嚴菩提心？」

無言菩薩言：「有四十事莊嚴菩提心。何等四十？所謂信佛不疑；不動法界；供養聖眾；親近善友；于諸菩薩作醫王想；于諸眾生其心平等；供養恭敬諸師和上；父母有德順受其語；護法求法；至心聽法；既受持已為人廣說；供養恭敬護法之人；為他說法；不生食想；破壞憍慢；知恩報恩；常善思惟；如法而住；能施難施；至心護戒；精進勤修一切善法；具足成就功德莊嚴；心無嫉妒護諸眾生；防制煩惱；調伏其心及以施心；調諸眾生能斷煩惱；知足寂靜；修凈梵行；不斷聖種；世法不污；供養恭敬說法之人；隨順世間；遠離懈怠；無有放逸；不求下乘；菩提之心初不動轉；處在生死心不厭悔；遠離一切不善之法；具足一切純善妙法莊嚴梵行。是名四十。」

爾時，師子將軍言：「汝當時時示現其身，為令我等不退無上菩提之心。」

無言菩薩言：「尊者！具足十法常得親近諸佛菩薩。何等為十？所謂自捨己樂以施眾生；修集忍辱護無力者；常勸眾生修集善法；化導一切趣向菩提；愿諸眾生先得阿耨多羅三藐三菩提；我當供養聽其所說受持擁護，然後我當成無

【現代漢語翻譯】 現代漢語譯本 三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。

當時，無言菩薩讚歎他的眷屬說：『太好了，太好了！你們真能莊嚴菩提之心。』

諸位眷屬問道：『如何稱為莊嚴菩提心呢？』

無言菩薩說：『有四十件事可以莊嚴菩提心。是哪四十件呢？就是：相信佛陀而不懷疑；不為法界所動搖；供養聖眾；親近善友；把所有菩薩都看作醫王；對一切眾生心懷平等；供養恭敬諸位師長和尚；父母有德就順從他們的話；護持佛法，尋求佛法；至誠地聽聞佛法；接受並持守佛法后，為他人廣泛宣說；供養恭敬護持佛法的人；為他人說法；不貪求食物；破除驕慢；知恩圖報；經常善於思考；如法而住；能佈施難以佈施之物；至誠地守護戒律；精進勤奮地修習一切善法；圓滿成就功德莊嚴；心中沒有嫉妒，護持一切眾生；防制煩惱；調伏自己的心和佈施的心；調伏眾生，使他們能夠斷除煩惱；知足而寂靜；修習清凈的梵行；不使聖種斷絕；不被世俗的法所污染；供養恭敬說法之人；隨順世間；遠離懈怠；沒有放逸；不追求下乘的法；菩提之心最初就不動搖；身處生死輪迴中心不厭倦後悔；遠離一切不善之法；圓滿具足一切純善的妙法，莊嚴梵行。這就是這四十件事。』

當時，師子將軍說：『您應當時常示現您的身形，使我們不退轉于無上菩提之心。』

無言菩薩說：『尊者！具足十種法，就能經常親近諸佛菩薩。是哪十種呢？就是：自己捨棄快樂而佈施給眾生；修集忍辱，保護無力者；經常勸導眾生修集善法；引導一切眾生趣向菩提；愿一切眾生先得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），我應當供養他們，聽他們所說，接受並擁護，然後我才成就無上正等正覺。』

【English Translation】 English version The mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).

At that time, the Bodhisattva Avacana praised his retinue, saying, 'Excellent, excellent! You are truly capable of adorning the Bodhi mind.'

The retinue asked, 'What is meant by adorning the Bodhi mind?'

The Bodhisattva Avacana said, 'There are forty things that adorn the Bodhi mind. What are these forty? They are: believing in the Buddha without doubt; not being moved by the Dharma realm; making offerings to the noble assembly; associating with virtuous friends; regarding all Bodhisattvas as king of physicians; having an equal mind towards all sentient beings; making offerings and showing respect to all teachers and preceptors; obeying the words of virtuous parents; protecting the Dharma and seeking the Dharma; listening to the Dharma with utmost sincerity; after receiving and upholding the Dharma, widely explaining it to others; making offerings and showing respect to those who protect the Dharma; expounding the Dharma to others; not being greedy for food; destroying arrogance; being grateful and repaying kindness; constantly thinking virtuously; abiding in accordance with the Dharma; being able to give what is difficult to give; sincerely upholding the precepts; diligently cultivating all virtuous practices; fully accomplishing the adornment of merit; having no jealousy, protecting all sentient beings; preventing afflictions; subduing one's own mind and the mind of giving; subduing sentient beings, enabling them to cut off afflictions; being content and peaceful; cultivating pure conduct; not allowing the lineage of the sages to be cut off; not being defiled by worldly dharmas; making offerings and showing respect to those who expound the Dharma; conforming to the world; staying away from laziness; not being negligent; not seeking the lower vehicle; the Bodhi mind not wavering from the beginning; not being weary or regretful while in the cycle of birth and death; staying away from all unwholesome dharmas; fully possessing all pure and wonderful dharmas, adorning the pure conduct. These are the forty things.'

At that time, General Simha said, 'You should constantly manifest your form, so that we do not regress from the mind of supreme Bodhi.'

The Bodhisattva Avacana said, 'Venerable one! By possessing ten dharmas, one can always be close to all Buddhas and Bodhisattvas. What are these ten? They are: giving up one's own happiness to give to sentient beings; cultivating patience, protecting the powerless; constantly encouraging sentient beings to cultivate virtuous practices; guiding all sentient beings towards Bodhi; wishing that all sentient beings attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) first, I should make offerings to them, listen to what they say, receive and protect it, and then I will attain supreme perfect enlightenment.'

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上道；知實法性不惜身命；為護法故聞深法界不生恐怖；觀無菩提無有得者；觀己平等一切眾生亦復平等；以眾生等觀法亦等；以法平等觀虛空等；觀生死苦亦不捨離；見生死過心無悔恨；具足如是諸善法者；常得親近諸佛菩薩。」說是法時，師子將軍及諸眷屬得柔順忍。

爾時，世尊告阿難言：「阿難！汝當受持讀誦書寫如是經典。何以故？是經典中分別演說一切法相，亦令無量無邊眾生髮阿耨多羅三藐三菩提心。阿難！若有能于無量佛所植諸善本，是人乃能信受是經，持讀誦寫廣分別義。受是經者有三事：一者、定發阿耨多羅三藐三菩提心；二者、得不退心；三者、能護正法。」

爾時，大眾聞是語已，有七那由他菩薩，即從座起白佛言：「世尊！我等能于如來滅后，受持是經讀誦書寫。」

無言菩薩言：「世尊！如來、世尊得何等法，而令是等受持守護？」

「善男子！若能護是持法之人，即是護法。所謂書寫讀誦解說文字，文字可說法不可說。善男子！有二種人能守護法：一者、如法而住；二者、誦是文字，若無文字法不可說。」

爾時，一切大眾，及師子將軍所將眷屬，諸天、世人，聞是法已，心大歡喜，信受奉行。

大方等大集經卷第十二 大正藏第 13 冊

【現代漢語翻譯】 現代漢語譯本：

『上道』是指：瞭解真實法性，不吝惜自己的生命；爲了守護佛法，即使聽到深奧的法界也不感到恐懼；觀察到沒有菩提，也沒有證得菩提的人；觀察自己與一切眾生平等無二；因為眾生平等，所以觀察到法也平等；因為法平等，所以觀察到虛空也平等；觀察到生死的痛苦，也不因此捨棄眾生；見到生死的過患，心中沒有悔恨；具備這些善法的人，常常能夠親近諸佛菩薩。

當佛陀宣說此法時，師子將軍（Simha，佛教護法神）及其眷屬都獲得了柔順忍（Kshanti，安忍）。

那時，世尊告訴阿難（Ananda，佛陀十大弟子之一）說：『阿難！你應該受持、讀誦、書寫這部經典。為什麼呢？因為這部經典分別演說了所有法的實相，也能夠讓無量無邊的眾生髮起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺）。阿難！如果有人能夠在無量佛所種下各種善根，這個人才能信受這部經典，受持、讀誦、書寫並廣泛解釋其義理。接受這部經典的人有三件事：第一，必定發起阿耨多羅三藐三菩提心；第二，得到不退轉的心；第三，能夠守護正法。』

那時，大眾聽了這些話后，有七那由他（Nayuta，數量單位，表示極大的數目）菩薩，立即從座位上站起來，對佛說：『世尊！我們能夠在如來滅度后，受持這部經典，讀誦書寫。』

無言菩薩（A bodhisattva named 'Silent'）說：『世尊！如來、世尊得到了什麼樣的法，才使得這些人能夠受持守護這部經典？』

佛陀說：『善男子！如果能夠守護受持此法的人，就是守護佛法。所謂書寫、讀誦、解說文字，文字可以表達法，但法本身是不可言說的。善男子！有兩種人能夠守護佛法：第一，如法而住；第二，誦讀這些文字，如果沒有文字，法就無法被宣說。』

當時，所有大眾，以及師子將軍所帶領的眷屬，諸天、世人，聽了這部法后，心中非常歡喜，信受奉行。 English version:

'Entering the Path' means: knowing the true nature of reality, not being attached to one's own life; for the sake of protecting the Dharma, not being afraid even when hearing about the profound Dharma realm; observing that there is no Bodhi (enlightenment), and no one who attains Bodhi; observing that oneself is equal to all sentient beings; because sentient beings are equal, observing that the Dharma is also equal; because the Dharma is equal, observing that space is also equal; observing the suffering of birth and death, yet not abandoning sentient beings; seeing the faults of birth and death, yet having no regrets in one's heart; those who possess these virtuous qualities are always able to be close to all Buddhas and Bodhisattvas.

When the Buddha was expounding this Dharma, General Simha (a Buddhist guardian deity) and his retinue all attained the Kshanti (patience) of gentleness.

At that time, the World Honored One said to Ananda (one of the ten great disciples of the Buddha): 'Ananda! You should uphold, recite, and write down this scripture. Why? Because this scripture separately expounds the true nature of all dharmas, and it can also cause countless sentient beings to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Ananda! If there are those who have planted various good roots in the presence of countless Buddhas, these people will be able to believe in this scripture, uphold, recite, write, and widely explain its meaning. Those who accept this scripture have three things: first, they will definitely generate the mind of Anuttara-samyak-sambodhi; second, they will attain a non-retrogressing mind; third, they will be able to protect the true Dharma.'

At that time, after the assembly heard these words, seven Nayuta (a large number) Bodhisattvas immediately rose from their seats and said to the Buddha: 'World Honored One! We will be able to uphold this scripture, recite, and write it down after the Tathagata (Buddha) has passed away.'

The Bodhisattva 'Silent' said: 'World Honored One! What kind of Dharma has the Tathagata, the World Honored One, attained that enables these people to uphold and protect this scripture?'

The Buddha said: 'Good man! If one can protect those who uphold this Dharma, that is protecting the Dharma. The so-called writing, reciting, and explaining the words, the words can express the Dharma, but the Dharma itself is inexpressible. Good man! There are two kinds of people who can protect the Dharma: first, those who abide by the Dharma; second, those who recite these words, for without words, the Dharma cannot be spoken.'

At that time, all the assembly, as well as the retinue led by General Simha, the gods, and the people of the world, after hearing this Dharma, were greatly delighted, believed, and practiced it.

【English Translation】 'Entering the Path' means: knowing the true nature of reality, not being attached to one's own life; for the sake of protecting the Dharma, not being afraid even when hearing about the profound Dharma realm; observing that there is no Bodhi (enlightenment), and no one who attains Bodhi; observing that oneself is equal to all sentient beings; because sentient beings are equal, observing that the Dharma is also equal; because the Dharma is equal, observing that space is also equal; observing the suffering of birth and death, yet not abandoning sentient beings; seeing the faults of birth and death, yet having no regrets in one's heart; those who possess these virtuous qualities are always able to be close to all Buddhas and Bodhisattvas. When the Buddha was expounding this Dharma, General Simha (a Buddhist guardian deity) and his retinue all attained the Kshanti (patience) of gentleness. At that time, the World Honored One said to Ananda (one of the ten great disciples of the Buddha): 'Ananda! You should uphold, recite, and write down this scripture. Why? Because this scripture separately expounds the true nature of all dharmas, and it can also cause countless sentient beings to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Ananda! If there are those who have planted various good roots in the presence of countless Buddhas, these people will be able to believe in this scripture, uphold, recite, write, and widely explain its meaning. Those who accept this scripture have three things: first, they will definitely generate the mind of Anuttara-samyak-sambodhi; second, they will attain a non-retrogressing mind; third, they will be able to protect the true Dharma.' At that time, after the assembly heard these words, seven Nayuta (a large number) Bodhisattvas immediately rose from their seats and said to the Buddha: 'World Honored One! We will be able to uphold this scripture, recite, and write it down after the Tathagata (Buddha) has passed away.' The Bodhisattva 'Silent' said: 'World Honored One! What kind of Dharma has the Tathagata, the World Honored One, attained that enables these people to uphold and protect this scripture?' The Buddha said: 'Good man! If one can protect those who uphold this Dharma, that is protecting the Dharma. The so-called writing, reciting, and explaining the words, the words can express the Dharma, but the Dharma itself is inexpressible. Good man! There are two kinds of people who can protect the Dharma: first, those who abide by the Dharma; second, those who recite these words, for without words, the Dharma cannot be spoken.' At that time, all the assembly, as well as the retinue led by General Simha, the gods, and the people of the world, after hearing this Dharma, were greatly delighted, believed, and practiced it.

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No. 0397 大方等大集經

◎大方等大集經卷第十三

北涼天竺三藏曇無讖譯

不可說菩薩品第七

爾時，世尊故在欲色二界中間大寶坊中，與諸大眾圍繞說法。

是時，會中有一菩薩名不可說，從座而起更整衣服，偏袒右肩，前禮佛足，長跪合掌，而說偈言：

「無礙智慧無礙行，　　如虛空性不可說， 　三世平等無覺觀，　　我今敬禮無上尊。 　觀于無相樂寂靜，　　調伏諸根遠離相， 　了諸法性無有二，　　我禮人中師子王。 　觀眾生性及法性，　　如是二性無差別， 　等心觀于諸眾生，　　今我永斷一切性， 　所得菩提無所得，　　如菩提性色亦爾， 　無相莊嚴莊嚴相，　　我今敬禮無上尊。 　一切法界無覺觀，　　凡夫觀之有相行， 　法界之性不破壞，　　佛真實智故我禮， 　如來身業不可說，　　口意等業亦如是。 　一切法性及眾生，　　無上勝尊了了知， 　如來住于真實地，　　所可演說無聲字， 　眾生樂聞得大利，　　是故如來難思議。 　所說諸法無相貌，　　調伏眾生斷諸有， 　善說眾生法性空，　　是故我禮大丈夫。」

爾時，不可說菩薩偈贊佛已，白佛言：「世尊！此會菩薩各各當已已咨請竟，我今於是大

【現代漢語翻譯】 現代漢語譯本 當時，世尊仍然在欲界和色界之間的巨大寶坊中，與眾多大眾圍繞在一起說法。 這時，會中有一位菩薩，名叫不可說（意為無法用言語描述的），他從座位上站起來，整理好衣服，袒露右肩，走到佛前，禮拜佛足，長跪合掌，並以偈頌說道： 『無礙的智慧，無礙的修行，如同虛空的本性一樣不可言說，三世平等，沒有覺察和觀想，我今天恭敬頂禮無上的至尊。 觀察無相的境界，樂於寂靜，調伏各種感官，遠離一切表象，明瞭一切法的本性，沒有二元對立，我禮拜人中的獅子王。 觀察眾生的本性和法的本性，這兩種本性沒有差別，以平等心看待一切眾生，現在我永遠斷除一切執著的本性。 所獲得的菩提，實際上是無所得，如同菩提的本性一樣，色相也是如此，以無相的莊嚴來莊嚴，我今天恭敬頂禮無上的至尊。 一切法界沒有覺察和觀想，凡夫觀察時卻執著于有相的修行，法界的本性不會被破壞，因為佛的真實智慧，所以我禮拜。 如來的身業不可言說，口業和意業也是如此。一切法的本性和眾生，無上的至尊都完全明瞭。 如來安住于真實的境界，所宣說的教法沒有聲音和文字，眾生樂於聽聞，獲得巨大的利益，所以如來是難以思議的。 所說的諸法沒有相貌，調伏眾生，斷除各種存在，善於宣說眾生和法的本性是空性的，所以我禮拜大丈夫。』 這時，不可說菩薩用偈頌讚嘆佛后，對佛說：『世尊！這次法會中的菩薩們都已經各自請教完畢，我現在在這大

【English Translation】 English version At that time, the World Honored One was still in the great treasure pavilion between the desire realm and the form realm, surrounded by a great assembly, expounding the Dharma. At that time, in the assembly, there was a Bodhisattva named Inexpressible (meaning that which cannot be described in words). He rose from his seat, adjusted his robes, bared his right shoulder, approached the Buddha, bowed at the Buddha's feet, knelt with his palms together, and spoke in verse: 'Unobstructed wisdom, unobstructed practice, like the nature of space, inexpressible, the three times are equal, without perception or contemplation, I now respectfully bow to the supreme honored one. Observing the realm of no-form, delighting in tranquility, subduing all senses, abandoning all appearances, understanding the nature of all dharmas, without duality, I bow to the lion king among humans. Observing the nature of sentient beings and the nature of dharmas, these two natures are without difference, with an equal mind regarding all sentient beings, now I forever sever all clinging to nature. The Bodhi attained is actually non-attainment, just as the nature of Bodhi, so is form, using no-form adornment to adorn, I now respectfully bow to the supreme honored one. All the dharma realms are without perception or contemplation, ordinary people observe with attachment to form, the nature of the dharma realm is not destroyed, because of the Buddha's true wisdom, therefore I bow. The Tathagata's bodily actions are inexpressible, so are the actions of speech and mind. The nature of all dharmas and sentient beings, the supreme honored one fully understands. The Tathagata dwells in the realm of truth, the teachings expounded are without sound or words, sentient beings delight in hearing, gaining great benefit, therefore the Tathagata is inconceivable. The dharmas spoken are without appearance, subduing sentient beings, severing all existence, skillfully expounding that the nature of sentient beings and dharmas is emptiness, therefore I bow to the great hero.' At that time, after the Bodhisattva Inexpressible praised the Buddha with verses, he said to the Buddha: 'World Honored One! The Bodhisattvas in this assembly have each completed their inquiries, now I, in this great

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集經中復欲少問，唯愿如來垂哀聽許。」

佛言：「善哉，善哉！善男子！隨疑致問，吾當為汝分別解說。」

爾時，不可說菩薩既蒙許可即入定意，入定意已悉令大眾處大寶臺，上虛空中雨散華香種種伎樂而以供養，復出是聲：「是不可說菩薩摩訶薩，今於是中欲問大事。」

爾時，不可說菩薩摩訶薩白佛言：「世尊！諸佛菩提清凈寂靜，大靜無垢無闇大光，真實如爾其性平等，微妙甚深無有覺觀，遠離諸垢不可宣說。無字無句無有音聲，廣大無量無有邊際，離一切邊不增不減，不前不卻無有住止。無峻無平無有無無，堅固無壞無我我所，無取無舍無廣無狹，無法無眾生，無盡畢竟盡。不空空性，非處非非處，非心非作非生非滅，如地水火風無有邊際不可度量，平等遍有無有障礙猶如虛空，非眼識界乃至非意識界，斷一切有不可譬喻離一切喻，如一切佛真實知故非不是如。何以故？一切眾生皆悉得故。非異於如。何以故？一切眾生悉平等故。其性是有。何以故？是實性故。其性是實。何以故？無有去來現在節故。無作無受無色無心，無想無受斷一切受，無想斷想，無行斷行，無識斷識，無陰入界斷陰入界，無初中后離諸魔業，無有流佈無漏非攝。非行非訟無諍無罪，常住自性無有分別，無生無能

【現代漢語翻譯】 現代漢語譯本：在《集經》中，我還想再問一些問題，只希望如來您能慈悲允許我提問。 佛陀說：『好啊，好啊！善男子！你儘管提出你的疑問，我將為你一一解釋。』 當時，不可說菩薩（意為數量無法言說的菩薩）得到佛陀的允許后，立即進入禪定。進入禪定后，他讓所有大眾都來到一個巨大的寶臺上，在空中散落下各種鮮花和香，演奏各種樂器進行供養，併發出聲音說：『這位不可說菩薩摩訶薩（意為偉大的菩薩），現在將在這裡請問重要的事情。』 這時，不可說菩薩摩訶薩對佛陀說：『世尊！諸佛的菩提（意為覺悟的智慧）清凈寂靜，極其寧靜，沒有污垢，沒有黑暗，光明廣大，真實如是，其本性平等，微妙深奧，沒有覺察和觀想，遠離一切污垢，無法用言語表達。它沒有文字，沒有語句，沒有聲音，廣大無量，沒有邊際，超越一切對立，不增不減，不向前也不向后，沒有停留。它沒有高低，沒有有無，堅固不壞，沒有我與我所，沒有取捨，沒有廣狹，沒有法與眾生，沒有盡頭，畢竟是盡。它不是空，而是空性，不是處所，也不是非處所，不是心，也不是造作，不是生，也不是滅。它像地、水、火、風一樣沒有邊際，無法度量，平等遍佈，沒有障礙，猶如虛空。它不是眼識的範圍，乃至不是意識的範圍，斷絕一切有，無法比喻，超越一切比喻，就像一切佛真實知道的那樣，不是不像那樣。為什麼呢？因為一切眾生都能得到它。它與如（意為真如）沒有差別。為什麼呢？因為一切眾生都平等。它的本性是存在。為什麼呢？因為它是真實的本性。它的本性是真實。為什麼呢？因為它沒有過去、現在、未來的時間概念。它沒有造作，沒有感受，沒有色，沒有心，沒有想，沒有受，斷絕一切感受，沒有想，斷絕想，沒有行，斷絕行，沒有識，斷絕識，沒有陰、入、界，斷絕陰、入、界，沒有初、中、后，遠離一切魔業，沒有流佈，沒有漏，不是攝取。它不是行為，不是爭訟，沒有爭論，沒有罪過，常住于自性，沒有分別，沒有生起，沒有能力。』

【English Translation】 English version: In the 'Collection Sutra,' I wish to ask a few more questions. I only hope that the Tathagata will compassionately allow me to ask. The Buddha said, 'Excellent, excellent! Good man! Ask whatever you doubt, and I will explain it to you in detail.' At that time, the Inexpressible Bodhisattva (meaning a Bodhisattva whose number cannot be spoken) having received the Buddha's permission, immediately entered into samadhi. Having entered samadhi, he caused all the assembly to come to a great jeweled platform, and in the empty space, he scattered various flowers and incense, and played various musical instruments as offerings. He also made this sound: 'This Inexpressible Bodhisattva Mahasattva (meaning a great Bodhisattva), now wishes to ask about important matters here.' At this time, the Inexpressible Bodhisattva Mahasattva said to the Buddha, 'World Honored One! The Bodhi (meaning the wisdom of enlightenment) of all Buddhas is pure and tranquil, greatly peaceful, without defilement, without darkness, with great light, truly as it is, its nature is equal, subtle and profound, without perception or contemplation, far from all defilements, and cannot be expressed in words. It has no words, no sentences, no sound, vast and immeasurable, without boundaries, beyond all opposites, neither increasing nor decreasing, neither forward nor backward, without dwelling. It has no high or low, no being or non-being, firm and indestructible, without self or what belongs to self, without taking or giving, without broad or narrow, without dharma or sentient beings, without end, ultimately exhausted. It is not emptiness, but the nature of emptiness, not a place, nor a non-place, not mind, nor action, not birth, nor death. It is like earth, water, fire, and wind, without boundaries, immeasurable, equally pervasive, without obstruction, like empty space. It is not the realm of eye consciousness, nor even the realm of mind consciousness, cutting off all existence, beyond comparison, beyond all metaphors, just as all Buddhas truly know, not unlike that. Why is that? Because all sentient beings can attain it. It is not different from Suchness (meaning thusness). Why is that? Because all sentient beings are equal. Its nature is existence. Why is that? Because it is the true nature. Its nature is true. Why is that? Because it has no concept of past, present, or future time. It has no action, no feeling, no form, no mind, no thought, no sensation, cutting off all sensations, no thought, cutting off thought, no action, cutting off action, no consciousness, cutting off consciousness, no skandhas, entrances, or realms, cutting off skandhas, entrances, and realms, no beginning, middle, or end, far from all demonic activities, without flow, without leakage, not grasping. It is not action, not litigation, without dispute, without fault, abiding in its own nature, without discrimination, without arising, without ability.'

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生，無滅無能滅，無有根本無上無下，無有屋宅無方無間，非智非慧亦非慧行，非諦所攝非生死攝，無有對治無具功德遠離諸相。

「世尊！若如是義名菩提者，即無變句，即無覺句，即無貪句，即無諍句，即堅固句，即不壞句，即不動句，即不作句，即無身句，即無生句，即無智句，即平等句，即無二句，即是實句，有句，真句，第一義句，無分別句，一味句，一事句，一乘句，無盡句，三世平等句，分別三世句，空句，無相句，無愿句，無行句，寂靜句，性句，如句，無生句，無出句，盡句，無屋宅句，法句，實性句，自身性句，無身句，無作句，無想句，無諍句，無斷句，無常句，十二因緣句，可觀句，定句，上句，勝句，無罪咎句，無上句，畢竟句，凈句，無頂句，無勝句，無等句，無依句，念句，無相似句，勝一切世間句，無句句，一切句之所依句。

「如是菩提，非青非黃非赤非白非色非非色，非長非短非圓非方無有規矩。非三界攝，非道非畢竟非行非到，非有處所非取非舍。離諸煩惱無有愁畏，斷一切喜無真無化，離一切入。無我我所，無有眾生、壽命、士夫，無量無邊不可思議。無有分界猶如虛空，其性畢竟不可宣說，成就如是無量之法，乃名菩提。」

說是法時，三千大千世界

【現代漢語翻譯】 現代漢語譯本：生，沒有產生也沒有消滅，沒有根本也沒有上下，沒有房屋也沒有方向和間隔，不是智慧也不是慧行，不被真理所包含也不被生死所包含，沒有對治也沒有功德，遠離一切表象。 『世尊！如果這樣的意義稱為菩提（覺悟），那就是不變的語句，就是無覺的語句，就是無貪的語句，就是無爭的語句，就是堅固的語句，就是不壞的語句，就是不動的語句，就是不作為的語句，就是無身的語句，就是無生的語句，就是無智的語句，就是平等的語句，就是無二的語句，就是真實的語句，存在的語句，真理的語句，第一義的語句，無分別的語句，一味的語句，一事的語句，一乘的語句，無盡的語句，三世平等的語句，分別三世的語句，空的語句，無相的語句，無愿的語句，無行的語句，寂靜的語句，自性的語句，如如的語句，無生的語句，無出的語句，盡的語句，無房屋的語句，法的語句，實性的語句，自身性的語句，無身的語句，無作的語句，無想的語句，無爭的語句，無斷的語句，無常的語句，十二因緣的語句，可觀察的語句，定的語句，上的語句，殊勝的語句，無罪過的語句，無上的語句，畢竟的語句，清凈的語句，無頂的語句，無勝的語句，無等的語句，無依的語句，唸的語句，無相似的語句，勝過一切世間的語句，無語句的語句，一切語句所依賴的語句。』 『這樣的菩提（覺悟），不是青色也不是黃色，不是紅色也不是白色，不是有色也不是無色，不是長也不是短，不是圓形也不是方形，沒有規則。不被三界所包含，不是道也不是究竟，不是行也不是到達，沒有處所，不是取也不是舍。遠離一切煩惱沒有憂愁和畏懼，斷絕一切喜悅，沒有真實也沒有虛幻，遠離一切進入。沒有我也沒有我所，沒有眾生、壽命、士夫（補特伽羅），無量無邊不可思議。沒有分界就像虛空一樣，它的本性畢竟不可言說，成就這樣無量的法，才稱為菩提（覺悟）。』 當宣說此法時，三千大千世界

【English Translation】 English version: Birth, without arising and without ceasing, without root and without up or down, without dwelling and without direction or space, not wisdom nor the practice of wisdom, not included in truth nor included in birth and death, without remedy and without merit, far from all appearances. 'World Honored One! If such a meaning is called Bodhi (Enlightenment), then it is an unchanging statement, it is a statement of no awareness, it is a statement of no greed, it is a statement of no conflict, it is a firm statement, it is an indestructible statement, it is an unmoving statement, it is a statement of non-action, it is a statement of no body, it is a statement of no birth, it is a statement of no wisdom, it is a statement of equality, it is a statement of non-duality, it is a true statement, an existing statement, a statement of truth, a statement of the highest meaning, a statement of no discrimination, a statement of one flavor, a statement of one thing, a statement of one vehicle, a statement of no end, a statement of equality of the three times, a statement of distinguishing the three times, a statement of emptiness, a statement of no form, a statement of no wish, a statement of no practice, a statement of tranquility, a statement of nature, a statement of suchness, a statement of no birth, a statement of no arising, a statement of cessation, a statement of no dwelling, a statement of Dharma, a statement of true nature, a statement of self-nature, a statement of no body, a statement of no action, a statement of no thought, a statement of no conflict, a statement of no cutting off, a statement of impermanence, a statement of the twelve links of dependent origination, a statement that can be observed, a statement of concentration, a statement of the highest, a statement of the supreme, a statement of no fault, a statement of the unsurpassed, a statement of the ultimate, a statement of purity, a statement of no peak, a statement of no victory, a statement of no equal, a statement of no reliance, a statement of mindfulness, a statement of no similarity, a statement that surpasses all worlds, a statement of no statement, a statement upon which all statements rely.' 'Such Bodhi (Enlightenment) is neither blue nor yellow, neither red nor white, neither form nor formless, neither long nor short, neither round nor square, without rules. Not included in the three realms, not the path nor the ultimate, not practice nor arrival, without a place, neither taking nor giving up. Far from all afflictions, without sorrow or fear, cutting off all joy, neither real nor illusory, far from all entrances. Without self or what belongs to self, without sentient beings, lifespan, or person (pudgala), immeasurable, boundless, inconceivable. Without boundaries like space, its nature is ultimately unspeakable, accomplishing such immeasurable dharmas, is called Bodhi (Enlightenment).' When this Dharma was spoken, the three thousand great thousand worlds

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大地六種震動，一切諸天大設供養香華伎樂，各作是言：「善哉，善哉！善男子！快作是說。」爾時會中有八萬四千菩薩得無盡器陀羅尼，一切法自在三昧無礙解脫法門。若有人能如是信者，是人亦當得是法利。

爾時，不可說菩薩復白佛言：「世尊！菩薩之戒不可宣說。何以故？身之本性不可說故，是故身戒不可宣說。口之本性亦不可說，是故口戒不可宣說。意之本性亦不可說，是故意戒不可宣說。

「世尊！若有菩薩修行無上菩提道時，護十善法亦不可說。若以十善勸諸眾生，所勸眾生亦不可說。修集慈悲喜捨之心亦不可說。何以故？修集慈心觀無眾生，修集悲心無作無受，修集喜心離憍慢醉，修集舍心遠離二相。世尊！若有菩薩如是修集四無量心，即是修于清凈梵行、住于梵道，是梵方便勝一切梵，常為諸梵之所供養。何以故？勝出一切諸梵行故，不修眾生因緣慈故，不修諸法因緣悲故，不修二相因緣喜故，不修內外因緣舍故。遠離一切世間行故，捨棄世間諸梵行故，是故常為一切諸梵之所供養。

「世尊！以是因緣，菩薩之戒不可宣說。菩薩戒者，終不自誑亦不誑佛。何以故？自即無性，無性即無無、即無出無出、即是無有因緣。無因緣者即是無字，無字者即是不可言說。若有菩薩能如是

【現代漢語翻譯】 現代漢語譯本：

大地發生六種震動，一切諸天都大設供養，用香、花、伎樂等供奉，各自說道：『善哉，善哉！善男子！說得太好了。』當時，法會中有八萬四千位菩薩獲得了無盡器陀羅尼（一種能記住一切佛法的能力），以及一切法自在三昧（一種能自由運用一切佛法的禪定）和無礙解脫法門（一種沒有任何障礙的解脫方法）。如果有人能像這樣相信，這個人也應當獲得這種法的利益。

當時，不可說菩薩又對佛說：『世尊！菩薩的戒律是不可宣說的。為什麼呢？因為身體的本性是不可說的，所以關於身體的戒律也是不可宣說的。口語的本性也是不可說的，所以關於口語的戒律也是不可宣說的。意念的本性也是不可說的，所以關於意念的戒律也是不可宣說的。』

『世尊！如果有菩薩在修行無上菩提道時，守護十善法也是不可說的。如果用十善法勸導眾生，所勸導的眾生也是不可說的。修集慈悲喜捨之心也是不可說的。為什麼呢？因為修集慈心時，觀照到沒有眾生；修集悲心時，沒有造作也沒有接受；修集喜心時，遠離驕慢和陶醉；修集舍心時，遠離兩種對立的相。世尊！如果有菩薩像這樣修集四無量心，就是修習清凈的梵行，安住于梵道，這種梵行方便勝過一切梵行，常常被諸梵天所供養。為什麼呢？因為勝過一切諸梵的修行，不以眾生因緣修慈心，不以諸法因緣修悲心，不以二相對立的因緣修喜心，不以內外對立的因緣修舍心。遠離一切世間的行為，捨棄世間諸梵的修行，所以常常被一切諸梵天所供養。』

『世尊！因為這個原因，菩薩的戒律是不可宣說的。菩薩的戒律，最終不會自己欺騙自己，也不會欺騙佛。為什麼呢？因為自己本身就是無自性的，無自性就是無無，就是無出無出，就是沒有因緣。沒有因緣就是沒有文字，沒有文字就是不可言說。如果有菩薩能像這樣……』 English version:

The earth quaked in six ways, and all the devas (gods) made great offerings of incense, flowers, and music, each saying, 'Excellent, excellent! Good man! You have spoken well.' At that time, in the assembly, eighty-four thousand bodhisattvas attained the Dharani of Inexhaustible Receptacles (a capacity to remember all the Buddha's teachings), the Samadhi of Freedom in All Dharmas (a meditative state of freely using all the Buddha's teachings), and the Dharma Gate of Unobstructed Liberation (a method of liberation without any obstacles). If anyone can believe in this way, that person should also attain the benefit of this Dharma.

At that time, the Inexpressible Bodhisattva again said to the Buddha, 'World Honored One! The precepts of a bodhisattva are inexpressible. Why is that? Because the nature of the body is inexpressible, therefore the precepts concerning the body are inexpressible. The nature of speech is also inexpressible, therefore the precepts concerning speech are inexpressible. The nature of mind is also inexpressible, therefore the precepts concerning the mind are inexpressible.'

'World Honored One! If a bodhisattva, while practicing the unsurpassed path of Bodhi, protects the ten good dharmas, that is also inexpressible. If one uses the ten good dharmas to persuade sentient beings, the sentient beings being persuaded are also inexpressible. Cultivating the mind of loving-kindness, compassion, joy, and equanimity is also inexpressible. Why is that? Because when cultivating loving-kindness, one observes that there are no sentient beings; when cultivating compassion, there is no action and no receiver; when cultivating joy, one is free from arrogance and intoxication; when cultivating equanimity, one is free from the two opposing aspects. World Honored One! If a bodhisattva cultivates the four immeasurables in this way, it is the cultivation of pure Brahma conduct, abiding in the Brahma path, and this Brahma practice surpasses all Brahma practices, and is constantly offered to by all the Brahma gods. Why is that? Because it surpasses all the practices of the Brahma gods, not cultivating loving-kindness based on the conditions of sentient beings, not cultivating compassion based on the conditions of dharmas, not cultivating joy based on the conditions of two opposing aspects, not cultivating equanimity based on the conditions of inner and outer opposition. It is because one is free from all worldly actions, and abandons the worldly practices of the Brahma gods, therefore one is constantly offered to by all the Brahma gods.'

'World Honored One! For this reason, the precepts of a bodhisattva are inexpressible. The precepts of a bodhisattva ultimately do not deceive oneself, nor do they deceive the Buddha. Why is that? Because the self is without self-nature, without self-nature is without non-being, is without arising and non-arising, is without conditions. Without conditions is without words, without words is inexpressible. If a bodhisattva can understand in this way...'

【English Translation】 The earth shook in six ways, and all the devas made great offerings of incense, flowers, and music, each saying, 'Well done, well done! Good man! You have spoken well.' At that time, in the assembly, eighty-four thousand bodhisattvas attained the Dharani of Inexhaustible Receptacles (a type of memory to remember all the Buddha's teachings), the Samadhi of Freedom in All Dharmas (a meditative state of freely using all the Buddha's teachings), and the Dharma Gate of Unobstructed Liberation (a method of liberation without any obstacles). If anyone can believe in this way, that person should also attain the benefit of this Dharma. At that time, the Inexpressible Bodhisattva again said to the Buddha, 'World Honored One! The precepts of a bodhisattva are inexpressible. Why is that? Because the nature of the body is inexpressible, therefore the precepts concerning the body are inexpressible. The nature of speech is also inexpressible, therefore the precepts concerning speech are inexpressible. The nature of mind is also inexpressible, therefore the precepts concerning the mind are inexpressible.' 'World Honored One! If a bodhisattva, while practicing the unsurpassed path of Bodhi, protects the ten good dharmas, that is also inexpressible. If one uses the ten good dharmas to persuade sentient beings, the sentient beings being persuaded are also inexpressible. Cultivating the mind of loving-kindness, compassion, joy, and equanimity is also inexpressible. Why is that? Because when cultivating loving-kindness, one observes that there are no sentient beings; when cultivating compassion, there is no action and no receiver; when cultivating joy, one is free from arrogance and intoxication; when cultivating equanimity, one is free from the two opposing aspects. World Honored One! If a bodhisattva cultivates the four immeasurables in this way, it is the cultivation of pure Brahma conduct, abiding in the Brahma path, and this Brahma practice surpasses all Brahma practices, and is constantly offered to by all the Brahma gods. Why is that? Because it surpasses all the practices of the Brahma gods, not cultivating loving-kindness based on the conditions of sentient beings, not cultivating compassion based on the conditions of dharmas, not cultivating joy based on the conditions of two opposing aspects, not cultivating equanimity based on the conditions of inner and outer opposition. It is because one is free from all worldly actions, and abandons the worldly practices of the Brahma gods, therefore one is constantly offered to by all the Brahma gods.' 'World Honored One! For this reason, the precepts of a bodhisattva are inexpressible. The precepts of a bodhisattva ultimately do not deceive oneself, nor do they deceive the Buddha. Why is that? Because the self is without self-nature, without self-nature is without non-being, is without arising and non-arising, is without conditions. Without conditions is without words, without words is inexpressible. If a bodhisattva can understand in this way...'

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學，即不自誑。云何名為不誑諸佛、如來？覺了一切諸法非法非非法，若非法非非法者即是平等，如是平等不可宣說。若有菩薩作如是學，是名不誑諸佛、如來。

「複次，自者即是無我、無有我所，知亦無我、無有我所。若能如是修集學者，亦是無我、無有我所。若能如是思惟觀者即不自誑，又如來者能隨於如，隨於如者即隨眾生，隨眾生者即是隨順一切諸法，隨一切法即是不出不滅不住，若法不出不滅不住即是無為。是故說言無為之法有三種相，所謂無出、無滅、無住。以是義故名為無為。無為即聖，聖名無怨。如來遠離一切怨故，故名為聖。怨者所謂無明，如來永離一切無明，是故不為一切怨仇之所侵害。凡夫之人具無明故，是故常為怨仇所害。如來、世尊能觀怨界及智慧界，知煩惱界及寂靜界，知生死界及涅槃界，知眾生界及法界，了知魔界及以佛界。觀於色界及以眼界，耳界、聲界、鼻界、香界、舌界、味界、身界、觸界、意界、法界，知無明界及智慧界皆悉平等，即是平等佛界、不可說界。生死、涅槃二界平等，即是佛界、不可說界。名色界知名色界皆悉平等，即是佛界、不可說界。知六入界、六神通界皆悉平等，即是佛界、不可說界。觸界、滅界皆悉平等，即是佛界、不可說界。受界、滅界皆悉

【現代漢語翻譯】 現代漢語譯本：

修行，就是不自欺。怎樣才算不欺騙諸佛、如來（Buddha，指覺悟者）呢？覺悟到一切諸法（dharma，指宇宙萬物）既不是『有』也不是『無』，這種既非『有』也非『無』的狀態就是平等，這樣的平等是無法用言語表達的。如果菩薩（bodhisattva，指追求覺悟的修行者）這樣修行，就叫做不欺騙諸佛、如來。

再者，『自我』的本質是無我，沒有『我所』（屬於我的東西）的概念，知道『知』本身也是無我，沒有『我所』的概念。如果能夠這樣修習，也是無我，沒有『我所』的概念。如果能夠這樣思考觀察，就不會自欺。而且，『如來』（Tathagata，指佛的稱號）是順應真如（tathata，指事物的真實本性）的，順應真如就是順應眾生，順應眾生就是順應一切諸法，順應一切諸法就是不生不滅不住。如果法不生不滅不住，那就是無為（asamskrta，指不依賴因緣的絕對狀態）。所以說無為法有三種相，即無生、無滅、無住。因為這個意義，所以稱為無為。無為就是聖（arya，指聖者），聖的意思是沒有怨恨。如來遠離一切怨恨，所以稱為聖。怨恨指的是無明（avidya，指對真理的無知），如來永遠脫離一切無明，所以不會被一切怨仇所傷害。凡夫因為有無明，所以常常被怨仇所傷害。如來、世尊（Bhagavat，指佛的尊稱）能夠觀察怨恨的界限和智慧的界限，知道煩惱的界限和寂靜的界限，知道生死的界限和涅槃（nirvana，指解脫）的界限，知道眾生的界限和法界的界限，瞭解魔的界限和佛的界限。觀察色（rupa，指物質）界和眼界，耳界、聲界、鼻界、香界、舌界、味界、身界、觸界、意界、法界，知道無明界和智慧界都是平等的，這就是平等的佛界、不可說的界限。生死和涅槃兩個界限是平等的，這就是佛界、不可說的界限。名（nama，指名稱）和色（rupa，指物質）都是平等的，這就是佛界、不可說的界限。知道六入界（sadayatana，指六根）和六神通界（sadabhijna，指六種超自然能力）都是平等的，這就是佛界、不可說的界限。觸界和滅界都是平等的，這就是佛界、不可說的界限。受界和滅界都是平等的，這就是佛界、不可說的界限。

【English Translation】 English version:

Practice means not deceiving oneself. How does one not deceive the Buddhas (Tathagata, meaning 'the one who has thus gone' or 'the thus-come one'), the Tathagatas? It is by realizing that all dharmas (phenomena, teachings) are neither 'existent' nor 'non-existent.' This state of neither 'existent' nor 'non-existent' is equality, and such equality is inexpressible. If a Bodhisattva (a being on the path to Buddhahood) practices in this way, it is called not deceiving the Buddhas, the Tathagatas.

Furthermore, 'self' is essentially without self, without the concept of 'mine' (belonging to me). Knowing that 'knowing' itself is without self, without the concept of 'mine.' If one can cultivate in this way, it is also without self, without the concept of 'mine.' If one can contemplate in this way, one will not deceive oneself. Moreover, the Tathagata is in accordance with suchness (tathata, the true nature of things), being in accordance with suchness is being in accordance with sentient beings, being in accordance with sentient beings is being in accordance with all dharmas, being in accordance with all dharmas is not arising, not ceasing, and not abiding. If a dharma does not arise, does not cease, and does not abide, that is unconditioned (asamskrta, not dependent on causes and conditions). Therefore, it is said that the unconditioned dharma has three characteristics: no arising, no ceasing, and no abiding. Because of this meaning, it is called unconditioned. Unconditioned is the holy (arya, noble), and holy means without resentment. The Tathagata is far from all resentment, therefore, is called holy. Resentment refers to ignorance (avidya, lack of knowledge of the truth), the Tathagata is forever free from all ignorance, therefore, is not harmed by any enemies. Ordinary people, because they have ignorance, are often harmed by enemies. The Tathagata, the Bhagavat (the Blessed One), can observe the realm of resentment and the realm of wisdom, know the realm of afflictions and the realm of tranquility, know the realm of birth and death and the realm of Nirvana (liberation), know the realm of sentient beings and the realm of dharma, understand the realm of demons and the realm of Buddhas. Observing the realm of form (rupa, material form) and the eye realm, the ear realm, the sound realm, the nose realm, the smell realm, the tongue realm, the taste realm, the body realm, the touch realm, the mind realm, the dharma realm, knowing that the realm of ignorance and the realm of wisdom are all equal, this is the equal Buddha realm, the inexpressible realm. The two realms of birth and death and Nirvana are equal, this is the Buddha realm, the inexpressible realm. Name (nama, name) and form (rupa, material form) are all equal, this is the Buddha realm, the inexpressible realm. Knowing that the six sense bases (sadayatana, six sense organs) and the six supernormal powers (sadabhijna, six supernatural abilities) are all equal, this is the Buddha realm, the inexpressible realm. The touch realm and the cessation realm are all equal, this is the Buddha realm, the inexpressible realm. The feeling realm and the cessation realm are all equal, this is the Buddha realm, the inexpressible realm.

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平等，即是佛界、不可說界。愛界、滅界皆悉平等，即是佛界、不可說界。取界、滅界皆悉平等，即是佛界、不可說界。有界、滅界皆悉平等，即是佛界、不可說界。生界、滅界皆悉平等，即是佛界、不可說界。老病死界及以滅界皆悉平等，即是平等佛界、不可說界。

「世尊！菩薩若能作如是等觀，即得入於一切諸界。菩薩若入如是等界，見有貪者不生瞋恚，見斷貪者亦不生愛，見有瞋者不生瞋心；見斷瞋者不生愛心，見有癡者不生恚心，見斷癡者不生愛心。何以故？菩薩摩訶薩于如是等三種界中了了知故，如是菩薩了知三聚。

「世尊！菩薩若欲作是學者，不誑如來。何以故？知諸如來所覺諸法，而是菩薩隨順學故，是故菩薩不誑如來。」

爾時，眾中有一菩薩名無所畏，問不可說菩薩言：「善男子！菩薩摩訶薩云何而學，名誑如來？」

不可說菩薩言：「善男子！若有菩薩自作是言：『我是持戒，彼是破戒。』如是菩薩名誑如來。『我是施者，彼是慳貪。我是修忍，彼是瞋恚。我是精進，彼是懈怠。我是定者，彼是亂者。我是智慧，彼是愚癡。我是知足少欲之人，樂於寂靜易養易滿，乞食糞衣唯畜三衣不處眾中。多聞諍語所言柔軟，眾生樂受具念智慧，凈諸威儀及以口業，具四攝法慈

【現代漢語翻譯】 現代漢語譯本：平等，就是佛的境界，不可言說的境界。愛慾的境界和滅盡的境界都是平等的，就是佛的境界，不可言說的境界。執取的境界和滅盡的境界都是平等的，就是佛的境界，不可言說的境界。存在的境界和滅盡的境界都是平等的，就是佛的境界，不可言說的境界。出生的境界和滅盡的境界都是平等的，就是佛的境界，不可言說的境界。衰老、疾病、死亡的境界以及滅盡的境界都是平等的，就是平等的佛的境界，不可言說的境界。 『世尊！菩薩如果能夠這樣觀察，就能進入一切境界。菩薩如果進入這些境界，看到有貪慾的人不會生起嗔恨，看到斷除貪慾的人也不會生起愛戀；看到有嗔恨的人不會生起嗔恨心；看到斷除嗔恨的人不會生起愛戀心；看到有愚癡的人不會生起嗔恨心；看到斷除愚癡的人不會生起愛戀心。為什麼呢？因為菩薩摩訶薩對於這三種境界都完全瞭解，這樣的菩薩就瞭解了三聚（三種聚集）。』 『世尊！菩薩如果想要這樣學習，就不會欺騙如來（Tathagata）。為什麼呢？因為他知道如來所覺悟的法，而這位菩薩是隨順著這些法學習的，所以菩薩不會欺騙如來。』 當時，大眾中有一位菩薩名叫無所畏，問不可說菩薩說：『善男子！菩薩摩訶薩如何學習，才叫做欺騙如來呢？』 不可說菩薩說：『善男子！如果有菩薩自己說：『我是持戒的，他是破戒的。』這樣的菩薩就叫做欺騙如來。『我是佈施的人，他是慳貪的人。我是修忍辱的人，他是嗔恚的人。我是精進的人，他是懈怠的人。我是有禪定的人，他是散亂的人。我是有智慧的人，他是愚癡的人。我是知足少欲的人，喜歡寂靜，容易養活，容易滿足，乞食，穿糞掃衣，只擁有三件衣服，不處在人群中。』『多聞，喜歡爭論，說話柔和，眾生喜歡接受，具有正念和智慧，清凈自己的威儀和口業，具足四攝法（佈施、愛語、利行、同事），慈悲喜捨。』

【English Translation】 English version: Equality is the realm of the Buddha, the ineffable realm. The realm of desire and the realm of cessation are all equal, which is the realm of the Buddha, the ineffable realm. The realm of grasping and the realm of cessation are all equal, which is the realm of the Buddha, the ineffable realm. The realm of existence and the realm of cessation are all equal, which is the realm of the Buddha, the ineffable realm. The realm of birth and the realm of cessation are all equal, which is the realm of the Buddha, the ineffable realm. The realms of old age, sickness, death, and cessation are all equal, which is the equal realm of the Buddha, the ineffable realm. 『World Honored One! If a Bodhisattva can contemplate in this way, they will enter all realms. If a Bodhisattva enters these realms, seeing those with greed, they do not generate anger; seeing those who have abandoned greed, they do not generate attachment; seeing those with anger, they do not generate anger; seeing those who have abandoned anger, they do not generate attachment; seeing those with delusion, they do not generate anger; seeing those who have abandoned delusion, they do not generate attachment. Why is this? Because the Bodhisattva Mahasattva fully understands these three realms, and such a Bodhisattva understands the three aggregates.』 『World Honored One! If a Bodhisattva wishes to learn in this way, they will not deceive the Tathagata. Why is this? Because they know the dharmas awakened by the Tathagata, and this Bodhisattva learns in accordance with these dharmas, therefore the Bodhisattva does not deceive the Tathagata.』 At that time, a Bodhisattva named Fearless in the assembly asked the Ineffable Bodhisattva, 『Good man! How does a Bodhisattva Mahasattva learn in a way that is called deceiving the Tathagata?』 The Ineffable Bodhisattva said, 『Good man! If a Bodhisattva says, 『I am virtuous, and that one is immoral,』 such a Bodhisattva is called deceiving the Tathagata. 『I am a giver, and that one is stingy. I am patient, and that one is angry. I am diligent, and that one is lazy. I am in samadhi, and that one is distracted. I am wise, and that one is foolish. I am content and have few desires, delight in solitude, am easy to support, easy to satisfy, beg for food, wear rags, only possess three robes, and do not dwell in the assembly.』 『Learned, fond of debate, speaks softly, beings like to receive, possesses mindfulness and wisdom, purifies their conduct and speech, possesses the four means of attraction (giving, kind speech, beneficial action, and cooperation), loving-kindness, compassion, joy, and equanimity.』

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悲喜舍，真語實語如說而作。知魔境界知已遠離，常能修學六波羅蜜，能善說法為諸眾生髮大誓願，能化眾生不令放逸。』若作如是自讚己身，毀呰他者，是名菩薩誑于如來。

「複次，善男子！菩薩若言：『我能觀察如是等法遠離修滅。』是亦名為誑于如來。何以故？諸佛出世及不出世法性常住，以常住故一切法界不可知見、不可遠離、不可修滅。菩薩若說我及我所，是亦名為誑于如來。何以故？無二相故。若有說言我已得證我能遠離，是亦名為誑于如來。何以故？性清凈故。若言我有四念處者，是亦名為誑于如來。何以故？如來覺了一切諸法無有念故。若言我有四正勤者，是亦名為誑于如來。何以故？如來覺了一切諸法本性離故。若言我有四如意分，是亦名為誑于如來。何以故？如來覺了一切諸法無分別故。若言我具根力覺道，是亦名為誑于如來。何以故？如來世尊性無為故。若有說言我異道異，是亦名為誑于如來。何以故？身即是道故。若言無明異於有愛，是亦名為誑于如來。何以故？無明與愛，即是智慧即解脫故。若言三毒異三解脫門，是亦名為誑于如來。何以故？空無相愿，即是貪慾瞋恚癡故。若言四倒異四果者，是亦名為誑于如來。何以故？四倒即是四道果故。若言八邪異於八正，是亦名為誑于如

【現代漢語翻譯】 現代漢語譯本：『（菩薩應）以慈悲喜捨（四種無量心）對待眾生，說真實的話，做符合真理的事。知道魔的境界並遠離它，經常修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），善於說法，為眾生髮起大誓願，教化眾生不讓他們放逸。』如果像這樣自我讚揚，詆譭他人，這就叫做菩薩欺騙如來（佛）。 『再者，善男子！菩薩如果說：』我能觀察這些法，並遠離它們，修習滅盡。』這也叫做欺騙如來。為什麼呢？因為諸佛出世或不出世，法的本性都是常住不變的。因為常住不變的緣故，一切法界都是不可知見、不可遠離、不可修滅的。菩薩如果說』我』和』我的』，這也叫做欺騙如來。為什麼呢？因為沒有二元對立的相。如果有人說』我已經證悟，我能遠離』，這也叫做欺騙如來。為什麼呢？因為本性是清凈的。如果說』我有四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）』，這也叫做欺騙如來。為什麼呢？因為如來覺悟到一切諸法都沒有念頭。如果說』我有四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生起）』，這也叫做欺騙如來。為什麼呢？因為如來覺悟到一切諸法的本性是遠離的。如果說』我有四如意分（欲、勤、心、觀）』，這也叫做欺騙如來。為什麼呢？因為如來覺悟到一切諸法沒有分別。如果說』我具足根、力、覺、道（五根、五力、七覺支、八正道）』，這也叫做欺騙如來。為什麼呢？因為如來世尊的本性是無為的。如果有人說』我與道不同』，這也叫做欺騙如來。為什麼呢？因為身就是道。如果說』無明（不明白真理）不同於有愛（對存在的執著）』，這也叫做欺騙如來。為什麼呢？因為無明和有愛，就是智慧和解脫。如果說』三毒（貪、嗔、癡）不同於三解脫門（空、無相、無愿）』，這也叫做欺騙如來。為什麼呢？因為空、無相、無愿，就是貪慾、嗔恚、愚癡。如果說』四顛倒（常、樂、我、凈）不同於四果（須陀洹、斯陀含、阿那含、阿羅漢）』，這也叫做欺騙如來。為什麼呢？因為四顛倒就是四道果。如果說』八邪（邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定）不同於八正（正見、正思惟、正語、正業、正命、正精進、正念、正定）』，這也叫做欺騙如

【English Translation】 English version: 『(A Bodhisattva should) treat all beings with compassion, joy, and equanimity (the four immeasurable minds), speak truthfully, and act in accordance with the truth. Knowing the realm of Mara (demon) and staying away from it, constantly cultivate the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), be skilled in teaching the Dharma, make great vows for all beings, and teach beings not to be negligent.』 If one praises oneself in this way and disparages others, this is called a Bodhisattva deceiving the Tathagata (Buddha). 『Furthermore, good man! If a Bodhisattva says: 『I can observe these dharmas and stay away from them, cultivating their extinction,』 this is also called deceiving the Tathagata. Why? Because whether Buddhas appear in the world or not, the nature of Dharma is always constant. Because of this constancy, all realms of Dharma are unknowable, un-removable, and un-extinguishable. If a Bodhisattva says 『I』 and 『mine,』 this is also called deceiving the Tathagata. Why? Because there is no duality. If someone says 『I have attained enlightenment, I can stay away,』 this is also called deceiving the Tathagata. Why? Because the nature is pure. If one says 『I have the Four Foundations of Mindfulness (contemplation of the body as impure, of feelings as suffering, of mind as impermanent, and of dharmas as selfless),』 this is also called deceiving the Tathagata. Why? Because the Tathagata has awakened to the fact that all dharmas have no thought. If one says 『I have the Four Right Exertions (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, and maintaining good that has arisen),』 this is also called deceiving the Tathagata. Why? Because the Tathagata has awakened to the fact that the nature of all dharmas is detachment. If one says 『I have the Four Bases of Power (desire, effort, mind, and investigation),』 this is also called deceiving the Tathagata. Why? Because the Tathagata has awakened to the fact that all dharmas have no discrimination. If one says 『I possess the roots, powers, factors of enlightenment, and the path (the five roots, five powers, seven factors of enlightenment, and the eightfold path),』 this is also called deceiving the Tathagata. Why? Because the nature of the Tathagata, the World Honored One, is non-action. If someone says 『I am different from the path,』 this is also called deceiving the Tathagata. Why? Because the body itself is the path. If one says 『ignorance (not understanding the truth) is different from craving (attachment to existence),』 this is also called deceiving the Tathagata. Why? Because ignorance and craving are wisdom and liberation. If one says 『the three poisons (greed, hatred, and delusion) are different from the three doors of liberation (emptiness, signlessness, and wishlessness),』 this is also called deceiving the Tathagata. Why? Because emptiness, signlessness, and wishlessness are greed, hatred, and delusion. If one says 『the four inversions (permanence, pleasure, self, and purity) are different from the four fruits (Sotapanna, Sakadagami, Anagami, and Arhat),』 this is also called deceiving the Tathagata. Why? Because the four inversions are the four fruits of the path. If one says 『the eight wrong paths (wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration) are different from the eight right paths (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration),』 this is also called deceiving the

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來。何以故？為壞八邪修八正故。若言眾生九居止處異九次第，是亦名為誑于如來。何以故？無二性故。若有說言十善異於無學十善，是亦名為誑于如來。何以故？一切諸法無修學故。善男子！菩薩若學如是等法，是名為誑諸佛如來。

「善男子！一切眾生及一眾生無二無別。何以故？性無我故。言一眾生一切諸法無二無別，若言一法一切法界無二無別，一佛世尊一切法界無二無別。言一佛界、一切佛界無二無別，言一福田、一切福田無二無別，一切福田及以虛空無二無別。一切聖人遠離煩惱、一切凡夫無二無別，本性清凈。一眾生心一切眾生心，無二無別本性清凈。一界一切界，一入一切入，一眾生行一切眾生行無二無別。

「若言諸法乃至無有一念暫住，不造眾惡、不著善法、不生憍慢，于不得中不作得想，于不證中不作證想。知于生死及以涅槃無作無受，知諸煩惱無有根本無生無長，隨於戒戒心戒慧戒，遠離煩惱不捨眾生。凈檀波羅蜜，無戒于戒。凈尸波羅蜜，無人於人及無有我。凈羼提波羅蜜，無作于作。凈毗梨耶波羅蜜，無凈于凈。凈禪波羅蜜，無行於行。凈般若波羅蜜，無盡無生獲得忍辱。得無記心而受記莂，不入正位亦不退轉。

「一生不生兜率陀天，不從天下而處母胎，於一切法

【現代漢語翻譯】 現代漢語譯本：來。為什麼呢？因為要破除八邪，修習八正道。如果說眾生有九種居處，並且這九種居處有不同的次第，這也是在欺騙如來。為什麼呢？因為（一切法的）自性沒有差別。如果有人說十善和無學（指阿羅漢）的十善不同，這也是在欺騙如來。為什麼呢？因為一切諸法都沒有修學的自性。善男子！菩薩如果學習像這樣的法，這就是在欺騙諸佛如來。 善男子！一切眾生和一個眾生沒有差別。為什麼呢？因為自性無我。說一個眾生和一切諸法沒有差別，說一個法和一切法界沒有差別，一個佛世尊和一切法界沒有差別。說一個佛界和一切佛界沒有差別，說一個福田（指可以種福報的場所或人）和一切福田沒有差別，一切福田和虛空沒有差別。一切聖人遠離煩惱和一切凡夫沒有差別，（他們的）本性都是清凈的。一個眾生的心和一切眾生的心，沒有差別，本性清凈。一個界和一切界，一個入（指六根的接觸）和一切入，一個眾生的行為和一切眾生的行為沒有差別。 如果說諸法乃至沒有一念的暫住，不造作眾惡，不執著善法，不生起驕慢，在沒有得到中不作得到想，在沒有證悟中不作證悟想。知道生死和涅槃沒有造作和接受，知道諸煩惱沒有根本，沒有生起和增長，隨順於戒律（戒），戒心（定），戒慧（慧），遠離煩惱而不捨棄眾生。清凈檀波羅蜜（佈施），在戒律中沒有戒律。清凈尸波羅蜜（持戒），在人中沒有人也沒有我。清凈羼提波羅蜜（忍辱），在作中沒有作。清凈毗梨耶波羅蜜（精進），在清凈中沒有清凈。清凈禪波羅蜜（禪定），在行中沒有行。清凈般若波羅蜜（智慧），沒有窮盡沒有生起，獲得忍辱。得到無記心（非善非惡的心）而接受授記，不進入正位也不退轉。 一生不生兜率陀天（欲界天之一），不從天下而處母胎，對於一切法

【English Translation】 English version: Come. Why is that? It is because of destroying the eight wrong paths and cultivating the eight right paths. If it is said that sentient beings have nine abodes and these nine abodes have different sequences, this is also deceiving the Tathagata (如來). Why is that? Because there is no duality in nature. If someone says that the ten good deeds are different from the ten good deeds of the non-learners (無學, referring to Arhats), this is also deceiving the Tathagata. Why is that? Because all dharmas (諸法) have no nature of learning. Good man! If a Bodhisattva learns such dharmas, this is deceiving all Buddhas and Tathagatas. Good man! All sentient beings and one sentient being are not different. Why is that? Because the nature is without self. It is said that one sentient being and all dharmas are not different, it is said that one dharma and all dharma realms are not different, one Buddha World Honored One (佛世尊) and all dharma realms are not different. It is said that one Buddha realm and all Buddha realms are not different, it is said that one field of merit (福田, referring to a place or person where merit can be cultivated) and all fields of merit are not different, all fields of merit and space are not different. All sages who are free from afflictions and all ordinary people are not different, their original nature is pure. The mind of one sentient being and the minds of all sentient beings are not different, their original nature is pure. One realm and all realms, one entrance (入, referring to the contact of the six senses) and all entrances, the actions of one sentient being and the actions of all sentient beings are not different. If it is said that all dharmas do not even have a moment of dwelling, do not create evil, do not cling to good dharmas, do not give rise to arrogance, do not think of attainment in non-attainment, do not think of realization in non-realization. Knowing that birth and death and Nirvana have no creation and acceptance, knowing that all afflictions have no root, no arising and no growth, following the precepts (戒), the mind of precepts (定), the wisdom of precepts (慧), being free from afflictions without abandoning sentient beings. Pure Dana Paramita (檀波羅蜜, giving), there is no precept in precepts. Pure Sila Paramita (尸波羅蜜, morality), there is no person in people and no self. Pure Ksanti Paramita (羼提波羅蜜, patience), there is no action in action. Pure Virya Paramita (毗梨耶波羅蜜, diligence), there is no purity in purity. Pure Dhyana Paramita (禪波羅蜜, meditation), there is no practice in practice. Pure Prajna Paramita (般若波羅蜜, wisdom), there is no end and no arising, obtaining forbearance. Obtaining a neutral mind (無記心, neither good nor evil) and receiving prediction, not entering the right position and not regressing. One life does not arise in Tusita Heaven (兜率陀天, one of the heavens in the desire realm), does not descend from the heavens and enter a mother's womb, regarding all dharmas

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心無所住，亦不自說我已過於生老病死。不行七步，亦不自言我是世間無上之尊。不處中宮婇女娛樂，不習世間技藝之事，示現老人為壞貪身，示現病苦為壞貪壽，示現死相為壞貪慾及我我所，示現沙門為令眾生不求釋梵、人、天之身。勤求出世無上之法，逾出宮城，示現出離三界繫縛及示悲果，前後顧視示無瞋愛。三十二相莊嚴其身，為示眾生良祐福田，剃除周羅棄捨瓔珞，遣馬揵陟放闡陀還，示現遠離一切煩惱。

「現剃髭發示不貪著於一切法，受著袈裟示調眾生，從郁陀伽、阿羅邏邊咨問受法，示現破壞自高之心。六年苦行為壞外道，現受飲食示隨世法，現受槁草示于知足，坐草蓐上示壞憍慢。諸天龍神讚歎戴仰，示現功德莊嚴果報。降伏魔怨示勇猛力，右手指地示往福力，大地震動示報恩故。獲得無上菩提之道，示現了知一切法相，觀諸法等名之為佛。

「佛之智慧無能勝者，以是義故名為如來。了了知見善不善法名薩婆若，真實語故名天人師。不出諸法名轉法輪，無轉無說故名轉說。無入之入名為法入，無門之門名為法門。無作之作名為法作，無禪之禪名為正禪。無脫之脫名正解脫，一切法性無系無縛。若是滅法即是過去，即是不生，是名佛出；無出之出即名佛出。若有菩薩能作是學，是名不

【現代漢語翻譯】 現代漢語譯本：心中沒有任何執著，也不自詡說我已經超越了生老病死。不行走七步，也不自稱我是世間至高無上的人。不住在宮中享受妃嬪的娛樂，不學習世俗的技藝，示現老態是爲了破除對身體的貪戀，示現病苦是爲了破除對壽命的貪戀，示現死亡是爲了破除對慾望以及『我』和『我所』的執著，示現沙門（出家人）的形象是爲了讓眾生不追求釋梵（帝釋天）、人、天之身。勤奮尋求出世間無上的佛法，走出宮城，示現脫離三界的束縛以及慈悲的果報，前後顧視是爲了示現沒有嗔恨和愛戀。以三十二相莊嚴自身，是爲了向眾生展示良善的福田，剃除頭髮，捨棄瓔珞，遣回馬伕揵陟，放走闡陀，是爲了示現遠離一切煩惱。 示現剃除鬚髮是爲了表明不貪著於一切法，身披袈裟是爲了調伏眾生，從郁陀伽（一位修行者）和阿羅邏（一位修行者）那裡請教佛法，是爲了示現破除自高自大的心。六年苦行是爲了破除外道，示現接受飲食是爲了隨順世俗的規律，示現接受枯草是爲了表明知足，坐在草墊上是爲了破除驕慢。諸天龍神讚歎敬仰，是爲了示現功德莊嚴的果報。降伏魔怨是爲了示現勇猛的力量，右手指地是爲了示現往昔的福德之力，大地動搖是爲了示現報恩的緣故。獲得無上菩提之道，是爲了示現了知一切法的真相，觀察諸法平等，這被稱為佛。 佛的智慧是無與倫比的，因此被稱為如來。完全了知善與不善之法，被稱為薩婆若（一切智），說真實的話，被稱為天人師。不離開諸法，被稱為轉法輪，沒有轉動也沒有言說，所以稱為轉說。沒有進入的進入，稱為法入，沒有門的門，稱為法門。沒有作為的作為，稱為法作，沒有禪定的禪定，稱為正禪。沒有解脫的解脫，稱為正解脫，一切法的本性都是無系無縛的。如果說是滅法，那就是過去，也就是不生，這稱為佛出世；沒有出世的出世，就稱為佛出世。如果有菩薩能夠這樣學習，這就稱為不退轉。

【English Translation】 English version: The mind dwells nowhere, nor does it say of itself, 'I have already transcended birth, old age, sickness, and death.' It does not walk seven steps, nor does it proclaim itself the supreme one in the world. It does not dwell in the palace enjoying the entertainment of concubines, nor does it learn worldly skills. It manifests old age to destroy attachment to the body, manifests sickness to destroy attachment to longevity, manifests death to destroy attachment to desires and to 'I' and 'mine,' and manifests as a Shramana (ascetic) to prevent sentient beings from seeking the bodies of Shakra (Indra), humans, and gods. It diligently seeks the unsurpassed Dharma of transcending the world, leaves the palace, manifests liberation from the bonds of the three realms and the fruit of compassion, and looks back and forth to show the absence of hatred and love. It adorns its body with the thirty-two marks to show sentient beings a field of merit, shaves its hair, discards its ornaments, sends back the charioteer Chandaka, and releases Kanthaka to show detachment from all afflictions. It manifests shaving its beard and hair to show non-attachment to all dharmas, wears the kasaya (monk's robe) to tame sentient beings, seeks and receives the Dharma from Udraka Ramaputra (a teacher) and Arada Kalama (a teacher), to show the destruction of self-conceit. It practices asceticism for six years to destroy the heretics, manifests accepting food to follow worldly customs, manifests accepting dry grass to show contentment, and sits on a grass mat to destroy arrogance. Gods and dragons praise and revere it to show the meritorious and adorned result. It subdues the demon Mara to show its courageous power, points its right finger to the ground to show the power of past merits, and causes the earth to shake to show gratitude. It attains the unsurpassed path of Bodhi to show the understanding of the true nature of all dharmas, and observes the equality of all dharmas, which is called Buddha. The wisdom of the Buddha is unsurpassed, therefore it is called Tathagata. It fully understands good and non-good dharmas, and is called Sarvajna (omniscient), and speaks truthfully, therefore it is called the Teacher of Gods and Humans. It does not depart from all dharmas, and is called turning the Dharma wheel, and without turning or speaking, it is called turning and speaking. The entry without entry is called Dharma entry, the door without door is called Dharma door. The action without action is called Dharma action, the meditation without meditation is called right meditation. The liberation without liberation is called right liberation, and the nature of all dharmas is without bondage or attachment. If it is said to be the cessation of dharmas, then it is the past, which is non-arising, and this is called the appearance of the Buddha; the appearance without appearance is called the appearance of the Buddha. If a Bodhisattva can learn in this way, it is called non-retrogression.

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誑諸佛如來。」◎

爾時，世尊贊不可說菩薩摩訶薩言：「善哉，善哉！善男子！善能分別如來出世。若有能信如是佛出，是人不覺一法微相。若不覺者，乃能了知如來出世。何以故？無出之出即是佛出，無作無作者、無受無受者、無漏無漏者，無諍無見、無入無轉、無生無滅，無有菩提、無諂無誑、無心意識、無眼無二，無有眼行乃至意行，無說無教，是名佛出。」

爾時，無畏菩薩白佛言：「世尊！如佛所說，如來出世及不可說，所說佛出誰當信之？」

爾時，寶女語無畏言：「法兄！如來出世不可思議，難可莊嚴難可證得。若人懈怠心不真正、虛偽諂曲憍慢喜瞋嫉妒慳貪，不知恩義受恩不報，三戒不凈貪著三界三垢所污，不敬三寶不修三脫，粗獷惡口樂說無義不知慚愧，為利養故外現細行，自誑誑他貪于供養諸根不調，樂求聲聞辟支佛乘，心不真實寡聞愚癡，無念喜忘不知方便，不修慈悲喜捨之心常行魔界，貪著於人眾生壽命，說無因果無業行緣，其心放逸樂為惡行，舍離頭陀樂行世法，自讚己身毀呰他身，貪于身命色等五法，樂於睡眠，喜聞世法，不知時節，親近惡友，不能修行四攝之法。法兄！如是等人不知佛出、不信佛出。」

無畏菩薩言：「寶女！汝今已得遠離如是惡法不耶

【現代漢語翻譯】 現代漢語譯本：欺騙諸佛如來。」

那時，世尊讚歎不可說菩薩摩訶薩說：「好啊，好啊！善男子！你善於分別如來出世的意義。如果有人能相信這樣的佛出世，這個人就不會覺察到任何細微的法相。如果能不覺察，才能了知如來出世的真正含義。為什麼呢？因為無出之出就是佛出，無作無作者、無受無受者、無漏無漏者，無諍無見、無入無轉、無生無滅，沒有菩提（覺悟）、沒有諂媚沒有欺騙、沒有心意識、沒有眼根沒有二元對立，沒有眼根的行持乃至意根的行持，沒有言說沒有教導，這才是所謂的佛出世。」

那時，無畏菩薩問佛說：「世尊！如佛所說，如來出世及不可說，所說的佛出世，誰會相信呢？」

那時，寶女對無畏菩薩說：「法兄！如來出世不可思議，難以莊嚴難以證得。如果有人懈怠，心不真正，虛偽諂曲，驕慢喜怒，嫉妒慳吝，不知恩義受恩不報，三戒不凈，貪著三界，被三垢所污染，不敬三寶，不修三解脫，粗獷惡口，喜歡說無意義的話，不知慚愧，爲了利益供養而外表裝作修行，自己欺騙自己也欺騙他人，貪圖供養，諸根不調，喜歡追求聲聞乘和辟支佛乘，心不真實，少聞愚癡，沒有正念，喜好遺忘，不知方便，不修慈悲喜捨之心，常常在魔界活動，貪著於人、眾生、壽命，說沒有因果，沒有業行緣起，心放逸，喜歡做惡行，捨棄頭陀行，喜歡世俗法，自我讚美，譭謗他人，貪著于身命、色等五法，喜歡睡眠，喜歡聽世俗的言論，不知時節，親近惡友，不能修行四攝法。法兄！這樣的人不知道佛出世，不相信佛出世。」

無畏菩薩說：「寶女！你現在已經遠離這些惡法了嗎？」

【English Translation】 English version: 'Deceiving all the Buddhas, the Tathagatas.'

At that time, the World Honored One praised the Inconceivable Bodhisattva Mahasattva, saying: 'Excellent, excellent! Good man! You are skilled in discerning the Tathagata's appearance in the world. If there is one who can believe in such a Buddha's appearance, that person will not perceive even the slightest characteristic of any dharma. If one does not perceive, then one can understand the Tathagata's appearance in the world. Why is that? Because the appearance without appearance is the Buddha's appearance; without action and without an actor, without receiver and without a receiver, without outflows and without outflows, without contention and without views, without entering and without turning, without birth and without death, without Bodhi (enlightenment), without flattery and without deceit, without mind consciousness, without the eye and without duality, without the eye's actions and even the mind's actions, without speaking and without teaching, this is called the Buddha's appearance.'

At that time, the Fearless Bodhisattva said to the Buddha: 'World Honored One! As the Buddha has said, the Tathagata's appearance in the world is inconceivable, and who will believe in the Buddha's appearance that has been spoken of?'

At that time, the Jewel Maiden said to the Fearless Bodhisattva: 'Dharma brother! The Tathagata's appearance in the world is inconceivable, difficult to adorn, and difficult to attain. If a person is lazy, their mind is not genuine, they are false and deceitful, arrogant, fond of anger, jealous, stingy, ungrateful, and do not repay kindness, their three precepts are not pure, they are attached to the three realms, defiled by the three defilements, they do not respect the Three Jewels, do not cultivate the three liberations, are coarse and foul-mouthed, like to speak meaningless words, do not know shame, outwardly pretend to practice for the sake of gain and offerings, deceive themselves and deceive others, are greedy for offerings, their senses are not harmonized, they like to seek the Sravaka and Pratyekabuddha vehicles, their minds are not genuine, they are ignorant with little learning, without mindfulness, like to forget, do not know skillful means, do not cultivate the mind of loving-kindness, compassion, joy, and equanimity, constantly act in the realm of Mara, are attached to people, beings, and life spans, say there is no cause and effect, no karmic actions and conditions, their minds are unrestrained, like to do evil deeds, abandon the ascetic practices, like worldly dharmas, praise themselves and criticize others, are attached to the five aggregates of body, life, form, etc., like to sleep, like to hear worldly talk, do not know the right time, associate with bad friends, and cannot practice the four means of attraction. Dharma brother! Such people do not know the Buddha's appearance, and do not believe in the Buddha's appearance.'

The Fearless Bodhisattva said: 'Jewel Maiden! Have you now already distanced yourself from these evil dharmas?'

---

？」

寶女言：「法兄！我已遠離如是惡法。云何遠離？如不貪節。云何不貪？猶如貪節。云何貪節？如真實節？云何實節如我見節？云何我見如過去節。云何過去？如無明節。云何無明？如貪愛節。云何無明貪愛等節？猶如智慧解脫等節。云何智慧解脫等節？猶如幻節。」

無畏菩薩言：「寶女！幻者非心非意，智慧解脫即是心意。」

「法兄！一切眾生心意智慧及以解脫，悉皆如幻。」

無畏菩薩言：「寶女！如不可說菩薩所說。汝能信不？」

寶女言：「法兄！不可說者終無所說，如其說者非不可說。若不可說有所說者，云何得名不可說耶？即應是說。以不可說實無所說，是故名為不可說也。若不可說實無所說，我於今者為何所聞？若無所聞，何所信耶？」

無畏菩薩言：「寶女！是不可說實有所說，今有證知，所謂大眾。一切大眾皆悉得聞是不可說之所宣說。」

寶女言：「法兄！此大眾中若有言：『我聞不可說之所說』者，即是虛妄。何以故？是不可說實無所說。云何大眾而言聞耶？」

無畏菩薩言：「寶女！汝於今者信佛語不？」

「法兄！若有世間無信之人，即是佛也。何以故？信者即是貪慾瞋恚，如來無有貪慾瞋恚，是故無信。若無信者，

【現代漢語翻譯】 寶女說：『法兄！我已經遠離了這樣的惡法。如何遠離呢？就像不貪著于節。什麼是不貪著呢？就像貪著于節。什麼是貪著于節呢？就像真實的節。什麼是真實的節呢？就像我見之節。什麼是我見呢？就像過去的節。什麼是過去呢？就像無明之節。什麼是無明呢？就像貪愛之節。什麼是無明、貪愛等節呢？就像智慧、解脫等節。什麼是智慧、解脫等節呢？就像幻節。』 無畏菩薩說：『寶女！幻不是心也不是意，智慧解脫就是心意。』 『法兄！一切眾生的心意、智慧以及解脫，都像幻一樣。』 無畏菩薩說：『寶女！就像不可說菩薩所說的那樣，你相信嗎？』 寶女說：『法兄！不可說者最終是無所說的，如果說出來就不是不可說了。如果不可說有所說，怎麼能稱之為不可說呢？那就應該說是可說的了。因為不可說實際上是無所說的，所以才叫做不可說。如果不可說實際上是無所說，那我今天聽到了什麼呢？如果什麼都沒聽到，又相信什麼呢？』 無畏菩薩說：『寶女！不可說實際上是有所說的，現在有證據可以證明，就是大眾。所有的大眾都聽到了不可說所宣說的內容。』 寶女說：『法兄！如果大眾中有人說：『我聽到了不可說所說的內容』，那就是虛妄的。為什麼呢？因為不可說實際上是無所說的。大眾怎麼能說聽到了呢？』 無畏菩薩說：『寶女！你現在相信佛說的話嗎？』 『法兄！如果世間有不相信的人，那就是佛。為什麼呢？因為相信就是貪慾和瞋恚，如來沒有貪慾和瞋恚，所以沒有相信。如果沒有相信，

【English Translation】 The Jewel Maiden said, 'Dharma brother! I have already distanced myself from such evil dharmas. How have I distanced myself? Like not being attached to a knot. What is not being attached? Like being attached to a knot. What is being attached to a knot? Like a real knot. What is a real knot? Like the knot of self-view. What is self-view? Like the knot of the past. What is the past? Like the knot of ignorance (avidya). What is ignorance? Like the knot of craving (tanha). What are the knots of ignorance, craving, etc.? Like the knots of wisdom (prajna) and liberation (vimoksha). What are the knots of wisdom and liberation? Like an illusionary knot.' The Fearless Bodhisattva said, 'Jewel Maiden! Illusion is neither mind nor intention, wisdom and liberation are mind and intention.' 'Dharma brother! The minds, intentions, wisdom, and liberation of all sentient beings are all like illusions.' The Fearless Bodhisattva said, 'Jewel Maiden! As the Unspeakable Bodhisattva has said, do you believe it?' The Jewel Maiden said, 'Dharma brother! The Unspeakable ultimately has nothing to say; if it is spoken, it is not unspeakable. If the Unspeakable has something to say, how can it be called Unspeakable? It should then be called speakable. Because the Unspeakable actually has nothing to say, it is therefore called Unspeakable. If the Unspeakable actually has nothing to say, what have I heard today? If I have heard nothing, what do I believe?' The Fearless Bodhisattva said, 'Jewel Maiden! The Unspeakable actually has something to say, and there is proof of it now, which is the assembly. All of the assembly have heard what the Unspeakable has proclaimed.' The Jewel Maiden said, 'Dharma brother! If anyone in this assembly says, 「I have heard what the Unspeakable has said,」 that is false. Why? Because the Unspeakable actually has nothing to say. How can the assembly say they have heard it?' The Fearless Bodhisattva said, 'Jewel Maiden! Do you now believe the Buddha's words?' 'Dharma brother! If there are people in the world who do not believe, they are the Buddha. Why? Because belief is greed and hatred, and the Tathagata has no greed or hatred, therefore there is no belief. If there is no belief,

---

即是無證。法兄！空無相愿真實無證，是故如來亦無有證。法兄！法界實性無作無為，虛空等法真實無證，是故如來亦無有證。」

無畏菩薩言：「寶女！以何為證？」

寶女言：「法兄！若有不見無量佛法，如是之人可以為證。」

無畏菩薩言：「寶女！此舍利弗、目揵連等是證信不？」

寶女言：「法兄！如是，如是！是證是信。何以故？聲聞人戒則有邊際，如來之戒無有邊際，定、慧、解脫、解脫知見亦復如是。」

爾時，舍利弗語寶女言：「寶女！聲聞亦有三解脫門，如來亦有三解脫門。汝今何故以聲聞人而為證信，不以如來？」

寶女言：「大德！如阿耨達池有八味水雨閻浮提，而已一切草木叢林悉得增長。如是雨水有差別不？」

舍利弗言：「不也。寶女！」

「大德！如阿耨達池水本一味，德人用之則有種種微妙甘味，薄德之人用其味則一粗惡不美。大德！如來、聲聞三解脫亦復如是。是故如來、聲聞之人則有差別，而法界性實無差別。」

爾時，世尊贊寶女言：「善哉，善哉！寶女善能分別宣說是義。」

寶女說是法時，天與人三萬二千發阿耨多羅三藐三菩提心。

寶女復語舍利弗言：「大德！譬如大海其水一味，多有諸寶，

【現代漢語翻譯】 現代漢語譯本： 『這就是無證。法兄！空、無相、無愿的真實是無證的，因此如來也沒有證得。法兄！法界的實性是無作無為的，虛空等法真實是無證的，因此如來也沒有證得。』

無畏菩薩問：『寶女！以什麼作為證？』

寶女說：『法兄！如果有人不見無量佛法，這樣的人可以作為證。』

無畏菩薩問：『寶女！像舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）、目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）等人可以作為證信嗎？』

寶女說：『法兄！是的，是的！他們是證是信。為什麼呢？聲聞人的戒律是有邊際的，如來的戒律是無邊際的，定、慧、解脫、解脫知見也是如此。』

這時，舍利弗對寶女說：『寶女！聲聞也有三解脫門，如來也有三解脫門。你現在為什麼以聲聞人作為證信，而不以如來呢？』

寶女說：『大德！就像阿耨達池（Anavatapta，傳說中位於喜馬拉雅山的聖湖）的八味水滋潤閻浮提（Jambudvipa，指我們所居住的這個世界），使得一切草木叢林都得以生長。這樣的雨水有差別嗎？』

舍利弗說：『沒有差別，寶女！』

『大德！就像阿耨達池的水本來只有一種味道，有德行的人用它就會有種種微妙甘美的味道，而薄德的人用它味道就粗糙惡劣不美。大德！如來、聲聞的三解脫門也是如此。因此，如來和聲聞之人是有差別的，而法界的本性實際上沒有差別。』

這時，世尊讚歎寶女說：『善哉，善哉！寶女善於分別宣說這個道理。』

寶女說這個法的時候，天人和三萬二千人發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺，即成佛的覺悟）。

寶女又對舍利弗說：『大德！譬如大海，其水只有一種味道，卻有很多珍寶，』

【English Translation】 English version: 'That is without proof. Dharma brother! The truth of emptiness, signlessness, and wishlessness is without proof, therefore the Tathagata also has no proof. Dharma brother! The true nature of the Dharma realm is uncreated and unconditioned, and the laws like space are truly without proof, therefore the Tathagata also has no proof.'

Fearless Bodhisattva said, 'Precious Lady! What is taken as proof?'

Precious Lady said, 'Dharma brother! If there is someone who does not see the immeasurable Buddha-dharmas, such a person can be taken as proof.'

Fearless Bodhisattva said, 'Precious Lady! Are Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom), Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers), and others proof and faith?'

Precious Lady said, 'Dharma brother! Yes, yes! They are proof and faith. Why? The precepts of the Sravakas (Sravaka, a disciple of the Buddha who seeks personal liberation) have boundaries, while the precepts of the Tathagata have no boundaries. Samadhi (Samadhi, meditative absorption), wisdom, liberation, and the knowledge and vision of liberation are also the same.'

At that time, Sariputra said to Precious Lady, 'Precious Lady! Sravakas also have three doors of liberation, and the Tathagata also has three doors of liberation. Why do you now take Sravakas as proof and faith, and not the Tathagata?'

Precious Lady said, 'Great Virtue! Just as the eight-flavored water of Anavatapta Lake (Anavatapta, a sacred lake in the Himalayas according to legend) nourishes Jambudvipa (Jambudvipa, the world we live in), causing all the grasses and forests to grow. Is there any difference in such rainwater?'

Sariputra said, 'No, Precious Lady!'

'Great Virtue! Just as the water of Anavatapta Lake originally has only one flavor, but when used by virtuous people, it has various subtle and sweet flavors, while when used by people of little virtue, its flavor is coarse, bad, and unpleasant. Great Virtue! The three doors of liberation of the Tathagata and Sravakas are also like this. Therefore, there is a difference between the Tathagata and Sravakas, but the nature of the Dharma realm is actually without difference.'

At that time, the World Honored One praised Precious Lady, saying, 'Excellent, excellent! Precious Lady is skilled in distinguishing and explaining this meaning.'

When Precious Lady spoke this Dharma, thirty-two thousand beings, both gods and humans, generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, supreme perfect enlightenment, the enlightenment of Buddhahood).

Precious Lady again said to Sariputra, 'Great Virtue! Just like the great ocean, its water has only one flavor, but there are many treasures,'

---

亦有水精下價之珠。法界亦爾，雖復平等，諸佛學之得無價寶，聲聞學之得下價寶。

「大德！如須彌山上有諸天人多受快樂，或復有天少受快樂，而須彌山實無差別。法界亦爾，雖復無差，如來處之受無量樂，聲聞處之受有量樂。

「大德！如轉輪王，雖有千子皆亦不得稱紹尊位。聲聞之人亦復如是，雖有智慧不名為佛。

「大德！如然燈器，金則黃光、銅則赤光，其色雖異燈無差別。法界亦爾，諸佛然之智光無邊，聲聞然之智光有邊，而法界性實無差別。

「大德！如轉輪王入城邑時一切悉知，薄福之人入城邑時，乃至親厚猶不覺知。如來世尊入法界時亦復如是，一切天人皆悉覺知，障覆一切外道異學，勝諸聲聞辟支佛等；聲聞之人入法界時，聲聞猶尚不覺不知，況復餘人！

「大德！譬如山間有師子吼，瞿枳羅鳥、迦陵頻伽、孔雀等聲，人聲、牛聲、驢聲、馬聲，響隨聲發，而是響者實無差別，隨聲發故響則不同。如來、聲聞三解脫門亦復如是，如來能壞一切魔眾，能勝一切外道邪見，能知一切眾生心念，能知眾生種種所行，能調聲聞辟支佛等，能出諸佛如來音聲；聲聞之人雖同法界，則不能同作如是等事。

「大德！譬如甘蔗其味雖一，與白石蜜為福德人，出黑石蜜為

【現代漢語翻譯】 現代漢語譯本：也有像水精一樣價值較低的寶珠。法界也是如此，雖然平等無二，諸佛修學它而獲得無價之寶，聲聞修學它卻只得到價值較低的寶物。 大德！就像須彌山上，諸天人大多享受快樂，有的天人享受的快樂較少，但須彌山本身並沒有差別。法界也是如此，雖然沒有差別，如來處於其中享受無量的快樂，聲聞處於其中只享受有限的快樂。 大德！就像轉輪王，雖然有上千個兒子，但都不能被稱為繼承尊位的人。聲聞之人也是如此，雖然有智慧，卻不能被稱為佛。 大德！就像點燃的燈器，金製的燈發出黃光，銅製的燈發出紅光，顏色雖然不同，但燈本身沒有差別。法界也是如此，諸佛點燃它，智慧之光無邊無際，聲聞點燃它，智慧之光有限，而法界的本性實際上沒有差別。 大德！就像轉輪王進入城邑時，所有人都知道，福薄的人進入城邑時，即使是親近的人也不覺察。如來世尊進入法界時也是如此，一切天人都覺察到，遮蔽一切外道異學，勝過所有聲聞、辟支佛等；聲聞之人進入法界時，連聲聞自己都不能覺察，更何況其他人！ 大德！譬如山間有獅子吼，瞿枳羅鳥（一種鳥）、迦陵頻伽（一種鳥）、孔雀等的聲音，以及人聲、牛聲、驢聲、馬聲，聲音隨著發出的聲響而產生，而這些響聲實際上沒有差別，只是隨著發出的聲音不同而不同。如來、聲聞的三解脫門也是如此，如來能摧毀一切魔眾，能戰勝一切外道邪見，能知曉一切眾生的心念，能知曉眾生種種行為，能調伏聲聞、辟支佛等，能發出諸佛如來的聲音；聲聞之人雖然與法界相同，卻不能像如來一樣做到這些事情。 大德！譬如甘蔗，它的味道雖然一樣，給有福德的人吃，就變成白石蜜，給

【English Translation】 English version: There are also jewels of lower value, like crystal. The Dharma realm is also like this; although it is equal, the Buddhas, by studying it, obtain priceless treasures, while the Śrāvakas, by studying it, obtain treasures of lower value. Great Virtue! Just as on Mount Sumeru, many gods and humans enjoy great happiness, while some gods enjoy less happiness, yet Mount Sumeru itself has no difference. The Dharma realm is also like this; although there is no difference, the Tathāgata, dwelling in it, experiences immeasurable joy, while the Śrāvakas, dwelling in it, experience limited joy. Great Virtue! Just as a Cakravartin king, though he has a thousand sons, none of them can be called the successor to the honored position. The Śrāvakas are also like this; though they have wisdom, they are not called Buddhas. Great Virtue! Just as a lamp, if made of gold, emits a yellow light, and if made of copper, emits a red light, though the colors are different, the lamp itself has no difference. The Dharma realm is also like this; the Buddhas, by illuminating it, have boundless wisdom light, while the Śrāvakas, by illuminating it, have limited wisdom light, yet the nature of the Dharma realm is actually without difference. Great Virtue! Just as when a Cakravartin king enters a city, everyone knows, but when a person of little merit enters a city, even close relatives may not notice. When the Tathāgata, the World Honored One, enters the Dharma realm, it is also like this; all gods and humans are aware, obscuring all heretical paths and heterodox teachings, surpassing all Śrāvakas and Pratyekabuddhas. When a Śrāvaka enters the Dharma realm, even the Śrāvakas themselves are not aware, let alone others! Great Virtue! For example, in the mountains, there is the roar of a lion, the sounds of the Kokila bird (a type of bird), the Kalaviṅka bird (a type of bird), and peacocks, as well as human voices, the sounds of cows, donkeys, and horses. The sounds arise according to the source, but these sounds are actually without difference; they differ only because of the different sources. The three doors of liberation of the Tathāgata and the Śrāvakas are also like this. The Tathāgata can destroy all demonic hosts, can overcome all heretical views, can know the thoughts of all beings, can know the various actions of beings, can tame the Śrāvakas and Pratyekabuddhas, and can emit the voice of the Buddhas and Tathāgatas. Although the Śrāvakas are the same as the Dharma realm, they cannot do these things like the Tathāgata. Great Virtue! For example, sugarcane, though its taste is the same, becomes white rock candy for those with merit, and becomes black rock candy for

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薄福德人。法界亦爾，菩薩摩訶薩則得大智甘露之味，不雜聲聞辟支佛味；聲聞唯得有邊智味。

「大德！譬如三千大千世界多有大海，為利無量無邊眾生，亦有小河利少眾生；法界亦爾。

「大德！如日月星宿俱游虛空，而星宿明不及日月，是虛空性實無差別。法界亦爾，如來、聲聞雖俱游止，智慧光明實不同等，而法界性亦無差別。

「大德！譬如二人同學一業，一則工巧多得利益，一則疏拙獲利無幾。如來、聲聞法界亦爾。

「大德！如一疊華無有差別，巧方便故得上價衣，拙方便故得下價衣。法界一性亦復如是，如來乃以智慧方便大慈大悲業因緣故，得大寂靜無價智慧；聲聞之人得下智慧而不清凈。

「大德！如大海中有羅睺羅阿修羅王，亦有其餘眾生之類，唯阿修羅王能得其底余則不得。法界亦爾，如來則得畢竟智慧；聲聞不得。

「大德！譬如大地生千葉華及七葉華，諸天世人見千葉華悉生歡喜。如來、聲聞法界亦爾，諸天世人見佛歡喜心生愛樂，非聲聞也。

「大德！以是義故，如來智慧無量無邊，聲聞智慧有量有邊，而法界性實無差別。」

無畏菩薩語寶女言：「是不可說菩薩摩訶薩定是汝師，能以妙法調伏于汝。」

寶女答言：「善男子

【現代漢語翻譯】 現代漢語譯本 福薄之人所處的法界也是如此。菩薩摩訶薩（菩薩中的大修行者）能獲得大智慧甘露的滋味，不摻雜聲聞（聽聞佛法而修行的人）和辟支佛（獨自覺悟的人）的滋味；而聲聞只能獲得有侷限的智慧滋味。 『大德！譬如三千大千世界中有很多大海，爲了利益無量無邊的眾生，也有小河爲了利益少量的眾生；法界也是如此。』 『大德！如同日月星辰一同在虛空中執行，但星辰的光明比不上日月，雖然虛空的性質實際上沒有差別。法界也是如此，如來（佛）和聲聞雖然都處於法界之中，但智慧光明實際上並不相同，而法界的性質也沒有差別。』 『大德！譬如兩個人學習同一種技藝，一個技藝精巧能獲得很多利益，一個技藝粗疏只能獲得很少的利益。如來和聲聞在法界中的情況也是如此。』 『大德！譬如一堆花沒有差別，但因為巧妙的加工可以製成高價的衣服，拙劣的加工只能製成低價的衣服。法界的一體性也是如此，如來因為智慧方便、大慈大悲的業因緣，獲得大寂靜無價的智慧；而聲聞之人只能獲得低等的智慧，而且不清凈。』 『大德！如同大海中有羅睺羅（Rāhula）阿修羅王（一種神祇），也有其他眾生，只有阿修羅王能到達海底，其他眾生不能。法界也是如此，如來能獲得究竟的智慧；而聲聞不能。』 『大德！譬如大地上生長著千葉花和七葉花，諸天和世人見到千葉花都非常歡喜。如來和聲聞在法界中的情況也是如此，諸天和世人見到佛會歡喜愛樂，但不會對聲聞這樣。』 『大德！因為這個道理，如來的智慧無量無邊，聲聞的智慧有量有邊，而法界的性質實際上沒有差別。』 無畏菩薩對寶女說：『這位不可思議的菩薩摩訶薩一定是你的老師，他能用微妙的佛法調伏你。』 寶女回答說：『善男子，』

【English Translation】 English version The Dharma realm is the same for those with little merit. Bodhisattva Mahasattvas (great beings of enlightenment) obtain the taste of great wisdom nectar, unmixed with the taste of Sravakas (those who hear and practice the teachings) and Pratyekabuddhas (those who achieve enlightenment on their own); Sravakas only obtain the taste of limited wisdom. 'Great Virtue! Just as there are many great oceans in the three thousand great thousand worlds, benefiting immeasurable and boundless beings, there are also small rivers benefiting few beings; the Dharma realm is also like this.' 'Great Virtue! Just as the sun, moon, and stars all travel in space, but the light of the stars is not as bright as the sun and moon, although the nature of space is actually no different. The Dharma realm is also like this, although Tathagatas (Buddhas) and Sravakas both dwell in it, their wisdom and light are actually not the same, yet the nature of the Dharma realm is no different.' 'Great Virtue! Just as two people learn the same skill, one who is skillful gains much benefit, while one who is clumsy gains little. The situation of Tathagatas and Sravakas in the Dharma realm is also like this.' 'Great Virtue! Just as a pile of flowers has no difference, but through skillful processing, it can be made into expensive clothing, while clumsy processing can only make cheap clothing. The oneness of the Dharma realm is also like this, Tathagatas, through the causes and conditions of skillful wisdom, great compassion, and great mercy, obtain great tranquility and priceless wisdom; while Sravakas only obtain inferior wisdom, which is not pure.' 'Great Virtue! Just as in the great ocean there is the Asura King Rahula (a type of deity), and there are other beings, only the Asura King can reach the bottom, while others cannot. The Dharma realm is also like this, Tathagatas obtain ultimate wisdom; while Sravakas do not.' 'Great Virtue! Just as the earth produces thousand-petal flowers and seven-petal flowers, the gods and people of the world are all delighted to see the thousand-petal flowers. The situation of Tathagatas and Sravakas in the Dharma realm is also like this, the gods and people of the world are delighted and love to see the Buddha, but not so with Sravakas.' 'Great Virtue! Because of this reason, the wisdom of Tathagatas is immeasurable and boundless, while the wisdom of Sravakas is limited and bounded, yet the nature of the Dharma realm is actually no different.' Fearless Bodhisattva said to Jewel Maiden: 'This inconceivable Bodhisattva Mahasattva must be your teacher, who can subdue you with the wonderful Dharma.' Jewel Maiden replied: 'Good man,'

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！不可說菩薩無所調伏。何以故？如是菩薩不見自他及以此彼，如其爾者何所調伏。善男子！若有不覺一切魔界及自境界，如是之人則能調伏。複次，善男子！若能知見一切諸法，不見有我及以我所，如是之人則能調伏。複次，善男子！若有能自勤修苦行，不勸他修，修苦行已心不生高，如是之人則能調伏。複次，善男子！如諸菩薩為眾生故，在大生死即得解脫不行涅槃，如是之人則能調伏，是名第一實義調伏。」

爾時，世尊告無畏菩薩言：「善男子！是寶女者，真實從彼不可說菩薩而得調伏，以調伏故未來當得阿耨多羅三藐三菩提。」

是時，寶女復白佛言：「世尊！菩薩摩訶薩實無調伏。若調伏者即是大悲，悲能調伏非是人也；聲聞之人則須調伏。何以故？無大悲故。世尊！如庵羅果樹上熟者，其味甘美人所貪嗜。若生郁者其味則苦人所薄賤。如來智慧亦復如是，從大悲生，是故自調不由於他。」

無畏菩薩語寶女言：「汝亦能報是不可說菩薩恩不？」

寶女言：「善男子！我若知恩何得不報？若有眾生不能修行菩提道者，如是之人則不能報。」

「寶女！云何名為修菩提道？」

寶女言：「善男子！三十二業名菩提行。何等三十二？終不退失菩提之心，不貪聲聞辟支佛

【現代漢語翻譯】 現代漢語譯本：『不能說菩薩沒有被調伏。為什麼呢？因為這樣的菩薩看不到自己和他人，也看不到這個和那個，像這樣的話，還有什麼需要調伏的呢？善男子！如果有人不覺知一切魔的境界和自己的境界，這樣的人就能調伏。再者，善男子！如果能夠知見一切諸法，看不到有『我』和『我所』，這樣的人就能調伏。再者，善男子！如果有人能夠自己勤奮地修行苦行，不勸他人修行，修行苦行後心中不生驕傲，這樣的人就能調伏。再者，善男子！像諸菩薩爲了眾生的緣故，在大生死中就得到解脫而不入涅槃，這樣的人就能調伏，這稱為第一實義的調伏。』 當時，世尊告訴無畏菩薩說：『善男子！這個寶女，確實是從那位不可說菩薩那裡得到調伏的，因為被調伏的緣故，未來將證得阿耨多羅三藐三菩提（無上正等正覺）。』 這時，寶女又對佛說：『世尊！菩薩摩訶薩（大菩薩）實際上沒有被調伏。如果說被調伏，那就是大悲心，大悲心能夠調伏，而不是人。聲聞之人則需要被調伏。為什麼呢？因為沒有大悲心。世尊！就像庵羅果樹上成熟的果子，味道甘美，人們喜歡吃。如果生的果子，味道就苦澀，人們就輕視它。如來的智慧也是這樣，從大悲心產生，所以自我調伏而不是依靠他人。』 無畏菩薩對寶女說：『你也能報答那位不可說菩薩的恩情嗎？』 寶女說：『善男子！如果我知道恩情，怎麼會不報答呢？如果有眾生不能修行菩提道，這樣的人就不能報答。』 『寶女！什麼叫做修行菩提道呢？』 寶女說：『善男子！三十二種行為叫做菩提行。哪三十二種呢？永遠不退失菩提之心，不貪求聲聞（聽聞佛法而悟道者）和辟支佛（無師自悟者）的果位。

【English Translation】 English version: 'It cannot be said that a Bodhisattva is not tamed. Why is that? Because such a Bodhisattva does not see self and others, nor this and that. If it is like that, what is there to tame? Good man! If there is one who does not perceive all the realms of Mara and their own realm, such a person can tame. Furthermore, good man! If one can know and see all dharmas, and does not see a 'self' or 'what belongs to self', such a person can tame. Furthermore, good man! If one can diligently practice asceticism themselves, without urging others to practice, and after practicing asceticism, does not become arrogant in their heart, such a person can tame. Furthermore, good man! Like the Bodhisattvas who, for the sake of sentient beings, attain liberation in the great cycle of birth and death without entering Nirvana, such a person can tame. This is called the first true meaning of taming.' At that time, the World Honored One said to the Fearless Bodhisattva: 'Good man! This Jewel Maiden was indeed tamed by that Inexpressible Bodhisattva. Because of being tamed, she will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) in the future.' At this time, the Jewel Maiden again said to the Buddha: 'World Honored One! The Bodhisattva Mahasattva (great Bodhisattva) is actually not tamed. If there is taming, it is great compassion. Compassion can tame, not a person. Those who are Sravakas (hearers of the Dharma) need to be tamed. Why is that? Because they do not have great compassion. World Honored One! Like the ripe fruit on the Amra tree, its taste is sweet and people desire to eat it. If the fruit is unripe, its taste is bitter and people despise it. The wisdom of the Tathagata is also like this, arising from great compassion, therefore, one tames oneself and does not rely on others.' The Fearless Bodhisattva said to the Jewel Maiden: 'Can you also repay the kindness of that Inexpressible Bodhisattva?' The Jewel Maiden said: 'Good man! If I know kindness, how could I not repay it? If there are sentient beings who cannot practice the Bodhi path, such people cannot repay it.' 'Jewel Maiden! What is called practicing the Bodhi path?' The Jewel Maiden said: 'Good man! Thirty-two actions are called Bodhi practice. What are the thirty-two? Never losing the Bodhi mind, not craving the fruits of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher).'

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心，至心修行無有諂曲，凡所修行無有障礙，為眾生行心無厭悔，雖行生死離貪恚心，于諸眾生其心平等，悉能教化而調伏之，以四攝法而攝取之，為眾得樂修大慈心，為苦眾生修行大悲，如說而行精進堅固，終不欺誑一切眾生，所修莊嚴為助菩提，不求一切世間之樂，心不貪著世間利養，不為身故造作眾惡，不貪壽命不見他過，其心調伏凈三種戒，莊嚴修集相好之業，常念出家報往善業，常樂寂靜多聞無厭，智慧能利自身他身，凡所說法無有食想，能捨一切不求果報，凈于戒聚不生憍慢，終不自讚所有功德，為他人故勤修忍辱，為凈土故勤行精進，為知方便求一切智，永斷一切煩惱習氣，為得神通護持正法，親近善友善心思惟，遠離魔業如法而住，得無生滅微妙智慧。善男子！若有不能行如是法，當知是人不能報恩，亦復不能知如來恩。

「善男子。有二種人必死不治，畢竟不能知恩報恩：一者聲聞，二者緣覺。善男子！譬如有人墜墮深坑，是人不能自利利他。聲聞緣覺亦復如是，墮解脫坑不能自利及以利他。」

爾時，無畏菩薩即脫己身所著上衣，以報寶女說法之恩。爾時，寶女不肯受之。無畏菩薩言：「我為法故，唯愿受之。」

「善男子！法離於貪，是故不應說法。而受法者無取，是故不

【現代漢語翻譯】 現代漢語譯本：

以至誠之心修行，沒有虛偽和欺騙，凡所修行都沒有障礙，爲了眾生修行，內心沒有厭倦和後悔。雖然在生死輪迴中，卻能遠離貪婪和嗔恨，對一切眾生都平等對待，都能教化和調伏他們，用四攝法（佈施、愛語、利行、同事）來攝取他們。爲了讓眾生得到快樂，修習大慈之心；爲了受苦的眾生，修習大悲之心。按照所說的去做，精進且堅定，永遠不欺騙一切眾生。所修的莊嚴是爲了幫助證得菩提（覺悟），不追求世間的一切快樂，內心不貪戀世間的利益和供養，不爲了自己的身體而造作各種惡行，不貪戀壽命，不去看別人的過錯。內心調伏，清凈身、口、意三種戒律，莊嚴地修習佛的相好之業，常常思念出家，報答往昔的善業，常常喜歡寂靜，廣聞佛法而沒有厭倦，智慧能夠利益自己和他人。凡所說法，沒有求食的念頭，能夠捨棄一切，不求果報。清凈戒律，不生驕慢，永遠不自我讚歎自己的功德，爲了他人而勤修忍辱，爲了清凈的佛土而勤行精進，爲了瞭解方便法門而求一切智慧，永遠斷除一切煩惱和習氣，爲了獲得神通而護持正法，親近善友，善於思考，遠離魔業，如法而住，獲得無生無滅的微妙智慧。

善男子！如果有人不能按照這些方法修行，應當知道這個人不能報恩，也不能知道如來的恩德。

『善男子。有兩種人必定無法救治，最終不能知恩報恩：第一種是聲聞（聽聞佛法而修行的人），第二種是緣覺（通過觀察因緣而覺悟的人）。善男子！譬如有人墜入深坑，這個人不能自利也不能利他。聲聞和緣覺也是如此，他們墮入解脫的深坑，不能自利也不能利他。』

當時，無畏菩薩（一位菩薩的名字）就脫下自己身上穿的上衣，用來報答寶女（一位女菩薩的名字）說法的恩德。當時，寶女不肯接受。無畏菩薩說：『我是爲了佛法，希望您接受。』

『善男子！佛法是遠離貪婪的，所以不應該因為說法而接受供養。而接受佛法的人不應該執著于接受，所以不應該接受。』 English version:

With a sincere heart, cultivate without hypocrisy or deceit. In all practices, have no obstacles. Practice for the sake of all beings without weariness or regret. Though in the cycle of birth and death, be free from greed and hatred. Treat all beings equally, able to teach and subdue them, using the four means of attraction (giving, kind speech, beneficial action, and cooperation). To bring joy to beings, cultivate great loving-kindness. For suffering beings, cultivate great compassion. Act as spoken, with diligence and firmness, never deceiving any being. The adornments cultivated are to aid in attaining Bodhi (enlightenment). Do not seek any worldly pleasures, nor be attached to worldly gains and offerings. Do not commit evil deeds for the sake of one's own body. Do not crave longevity, nor see the faults of others. Subdue the mind, purify the three precepts of body, speech, and mind. Adorn and cultivate the marks and characteristics of a Buddha. Constantly contemplate renunciation, repaying past good deeds. Always delight in tranquility, listening to the Dharma without weariness. Wisdom can benefit oneself and others. In all teachings, have no thought of food. Be able to give up everything, not seeking rewards. Purify the precepts, not giving rise to arrogance. Never praise one's own merits. For the sake of others, diligently cultivate patience. For the sake of a pure land, diligently practice diligence. To understand skillful means, seek all wisdom. Forever cut off all afflictions and habits. To gain supernatural powers, uphold the true Dharma. Associate with good friends, think wisely, stay away from demonic activities, abide by the Dharma, and attain the subtle wisdom of no birth and no death.

Good man! If there are those who cannot practice these methods, know that they cannot repay kindness, nor can they know the kindness of the Tathagata (Buddha).

'Good man, there are two kinds of people who are certainly incurable and ultimately cannot know or repay kindness: the first are Sravakas (those who hear the Dharma and practice), and the second are Pratyekabuddhas (those who awaken through observing conditions). Good man! It is like a person who has fallen into a deep pit, this person cannot benefit themselves or others. Sravakas and Pratyekabuddhas are also like this, they have fallen into the pit of liberation, unable to benefit themselves or others.'

At that time, the Bodhisattva Fearless (a Bodhisattva's name) took off his upper garment to repay the kindness of the Jewel Woman (a female Bodhisattva's name) for teaching the Dharma. At that time, the Jewel Woman refused to accept it. The Bodhisattva Fearless said, 'I am doing this for the sake of the Dharma, I hope you will accept it.'

'Good man! The Dharma is free from greed, therefore one should not accept offerings for teaching the Dharma. And those who receive the Dharma should not be attached to receiving, therefore one should not accept.'

【English Translation】 With a sincere heart, cultivate without hypocrisy or deceit. In all practices, have no obstacles. Practice for the sake of all beings without weariness or regret. Though in the cycle of birth and death, be free from greed and hatred. Treat all beings equally, able to teach and subdue them, using the four means of attraction (giving, kind speech, beneficial action, and cooperation). To bring joy to beings, cultivate great loving-kindness. For suffering beings, cultivate great compassion. Act as spoken, with diligence and firmness, never deceiving any being. The adornments cultivated are to aid in attaining Bodhi (enlightenment). Do not seek any worldly pleasures, nor be attached to worldly gains and offerings. Do not commit evil deeds for the sake of one's own body. Do not crave longevity, nor see the faults of others. Subdue the mind, purify the three precepts of body, speech, and mind. Adorn and cultivate the marks and characteristics of a Buddha. Constantly contemplate renunciation, repaying past good deeds. Always delight in tranquility, listening to the Dharma without weariness. Wisdom can benefit oneself and others. In all teachings, have no thought of food. Be able to give up everything, not seeking rewards. Purify the precepts, not giving rise to arrogance. Never praise one's own merits. For the sake of others, diligently cultivate patience. For the sake of a pure land, diligently practice diligence. To understand skillful means, seek all wisdom. Forever cut off all afflictions and habits. To gain supernatural powers, uphold the true Dharma. Associate with good friends, think wisely, stay away from demonic activities, abide by the Dharma, and attain the subtle wisdom of no birth and no death. Good man! If there are those who cannot practice these methods, know that they cannot repay kindness, nor can they know the kindness of the Tathagata (Buddha). 'Good man, there are two kinds of people who are certainly incurable and ultimately cannot know or repay kindness: the first are Sravakas (those who hear the Dharma and practice), and the second are Pratyekabuddhas (those who awaken through observing conditions). Good man! It is like a person who has fallen into a deep pit, this person cannot benefit themselves or others. Sravakas and Pratyekabuddhas are also like this, they have fallen into the pit of liberation, unable to benefit themselves or others.' At that time, the Bodhisattva Fearless (a Bodhisattva's name) took off his upper garment to repay the kindness of the Jewel Woman (a female Bodhisattva's name) for teaching the Dharma. At that time, the Jewel Woman refused to accept it. The Bodhisattva Fearless said, 'I am doing this for the sake of the Dharma, I hope you will accept it.' 'Good man! The Dharma is free from greed, therefore one should not accept offerings for teaching the Dharma. And those who receive the Dharma should not be attached to receiving, therefore one should not accept.'

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應取供養物。法者無貪，是故不應貪供養物。法者無我及以我所，是故不應以我所物而為供養。法者清凈，是故不應以不凈物而為供養。法無身心，身心行者非供養也。法非心意識，心意識者非供養也。法無牽挽，有牽挽者非供養也。法非有無，是故有法非供養也。法非諸有，是故有想非供養也。法非覺觀，有覺觀者非供養也。法無增減，有增減者非供養也。法無高下，有高下者非供養也。法不可說不可聽聞無有名字，舍一切聲遠離聖道，是故不可以衣供養。法無境界，非眼境界至意境界，無有屋宅，是故不應以衣供養。法者即是十二因緣，非常非斷，是故不應以衣供養。法無障礙不顛不倒，不可量度，無我眾生士夫壽命，不生不滅不出無為，是故不應以衣供養。」

無畏菩薩言：「寶女！如來、世尊亦受如是法之供養。」

「善男子！如來雖受法之供養，如法界性而不分別。」

「寶女！云何名為分別法界？」

「善男子！若言法異、法供養異，受施者異、施者亦異，是則名為分別法界。若不分別法及供養、受者、施者，是則不名分別法界。」

無畏菩薩言：「寶女！如其法界無分別者，云何說言分別法界不分別耶？」

寶女言：「善男子！法界之性雖無分別，而諸眾生心顛

【現代漢語翻譯】 現代漢語譯本：應該接受供養的物品。法的本質是沒有貪婪，因此不應該貪圖供養的物品。法的本質是沒有『我』以及『我所』，因此不應該用屬於『我所』的物品來供養。法的本質是清凈的，因此不應該用不潔凈的物品來供養。法沒有身心，執著于身心行為的不是供養。法不是心意識，執著於心意識的不是供養。法沒有牽絆，有牽絆的不是供養。法不是有也不是無，因此執著于有法的不是供養。法不是諸有（三界），因此執著于有想的不是供養。法不是覺觀，有覺觀的不是供養。法沒有增減，有增減的不是供養。法沒有高下，有高下的不是供養。法不可說、不可聽聞、沒有名字，捨棄一切聲音，遠離聖道，因此不可以用衣服供養。法沒有境界，不是眼睛的境界，乃至不是意識的境界，沒有屋宅，因此不應該用衣服供養。法的本質就是十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），不是常也不是斷，因此不應該用衣服供養。法沒有障礙，不顛倒，不可衡量，沒有『我』、眾生、士夫、壽命，不生不滅，不出無為，因此不應該用衣服供養。 無畏菩薩（菩薩名，意為無所畏懼的菩薩）說：『寶女（對女性的尊稱）！如來（佛的稱號）、世尊（佛的稱號）也接受這樣的法供養。』 『善男子（對男性的尊稱）！如來雖然接受法的供養，但如同法界的本性一樣，不作分別。』 『寶女！什麼叫做分別法界？』 『善男子！如果說「法」和「法供養」不同，接受供養的人和施與供養的人也不同，這就叫做分別法界。如果不分別法和供養、接受者、施與者，這就不叫做分別法界。』 無畏菩薩說：『寶女！如果法界沒有分別，為什麼又說分別法界和不分別呢？』 寶女說：『善男子！法界的本性雖然沒有分別，但是眾生的心顛倒，所以需要用分別來引導他們進入不分別的境界。』

【English Translation】 English version: One should accept offerings. The nature of Dharma is without greed, therefore one should not be greedy for offerings. The nature of Dharma is without 'self' and 'what belongs to self', therefore one should not make offerings with things that belong to 'self'. The nature of Dharma is pure, therefore one should not make offerings with impure things. Dharma has no body or mind; those who are attached to bodily and mental actions are not making offerings. Dharma is not mind, consciousness, or perception; those who are attached to mind, consciousness, or perception are not making offerings. Dharma has no attachments; those who have attachments are not making offerings. Dharma is neither existence nor non-existence; therefore, those who are attached to the existence of Dharma are not making offerings. Dharma is not all existences (the three realms); therefore, those who are attached to thoughts are not making offerings. Dharma is not perception or contemplation; those who have perception or contemplation are not making offerings. Dharma has no increase or decrease; those who have increase or decrease are not making offerings. Dharma has no high or low; those who have high or low are not making offerings. Dharma cannot be spoken, cannot be heard, has no name, abandons all sounds, and is far from the holy path; therefore, it cannot be offered with clothing. Dharma has no realm, is not the realm of the eye, nor even the realm of the mind; it has no dwelling, therefore one should not offer clothing. The nature of Dharma is the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), it is neither permanent nor annihilated, therefore one should not offer clothing. Dharma has no obstacles, is not inverted, cannot be measured, has no 'self', sentient beings, individuals, or lifespan, does not arise or cease, does not come forth or act, therefore one should not offer clothing. The Bodhisattva Fearless (a Bodhisattva's name, meaning a Bodhisattva who is fearless) said: 'Precious Lady (a respectful term for a woman)! The Tathagata (title of a Buddha), the World Honored One (title of a Buddha), also accepts such Dharma offerings.' 'Good man (a respectful term for a man)! Although the Tathagata accepts Dharma offerings, he does not discriminate, just like the nature of the Dharma realm.' 'Precious Lady! What is called discriminating the Dharma realm?' 'Good man! If one says that 'Dharma' and 'Dharma offerings' are different, and that the receiver of offerings and the giver of offerings are also different, this is called discriminating the Dharma realm. If one does not discriminate between Dharma and offerings, the receiver, and the giver, this is not called discriminating the Dharma realm.' The Bodhisattva Fearless said: 'Precious Lady! If the Dharma realm has no discrimination, why is it said that there is discrimination and non-discrimination of the Dharma realm?' The Precious Lady said: 'Good man! Although the nature of the Dharma realm has no discrimination, the minds of sentient beings are inverted, so it is necessary to use discrimination to guide them into the realm of non-discrimination.'

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倒故生於分別。善男子！如有器故名為完破，若有作業、有所取者，則名為破、名為分別。善男子！如器雖壞，器中虛空終不可壞，法界之性亦復如是。」

爾時，世尊贊寶女言：「善哉，善哉！若有人能成就是法，如是之人堪受三千大千世界人天供養。」佛說是已，大眾諸人各各脫身烏多羅僧奉上寶女。

爾時，不可說菩薩摩訶薩白佛言：「世尊！凡可說者即是世間，不可說者即是出世。可宣說者即是愛心，不可說者即是離愛。可宣說者是世間行，不可說者是出世行。世尊！出世之義無所造作，無所作者即無諍訟，無諍訟者即沙門法，沙門法者即出世法，出世法者即無罪過，無罪過者即是不取不生不滅，不生不滅即是出世，出世之法不可宣說不可顯示。以是義故，一切諸法不可宣說。」

爾時，眾中有一天子，名曰勝意，語不可說菩薩言：「善男子！若一切法不可說者，眾生云何而得言說『不可說言』？」

「善男子！汝寧知響有言說不？」

勝意言：「善男子！響者皆從因緣而有。

「善男子！是響之因為定在內？為定在外？」

天子言：「善男子！如是因者不定在內、不定在外。」

「天子！一切眾生強作二想而有所說，諸法之性實不可說。」

天子

【現代漢語翻譯】 現代漢語譯本 顛倒的觀念產生於分別。善男子！譬如有了器皿，才會有完整和破損的說法；如果有了行為、有了執取，就有了破損和分別的說法。善男子！就像器皿雖然壞了，器皿中的虛空終究不會壞，法界的本性也是如此。 這時，世尊讚歎寶女說：『好啊，好啊！如果有人能夠成就這個法，這樣的人堪受三千大千世界人天供養。』佛說完這些話后，大眾都各自脫下身上的烏多羅僧（一種僧衣）供奉給寶女。 這時，不可說菩薩摩訶薩（大菩薩）對佛說：『世尊！凡是可以用言語表達的，都屬於世間法；不可用言語表達的，就屬於出世間法。可以宣說的，是愛慾之心；不可宣說的，是離愛之心。可以宣說的，是世間的行為；不可宣說的，是出世間的行為。世尊！出世間的意義在於無所造作，無所造作就沒有爭訟，沒有爭訟就是沙門（修行者）的法則，沙門的法則就是出世間的法則，出世間的法則就是沒有罪過，沒有罪過就是不執取、不生、不滅，不生不滅就是出世間，出世間的法是不可宣說、不可顯示的。因為這個道理，一切諸法都是不可宣說的。』 這時，大眾中有一位天子，名叫勝意，對不可說菩薩說：『善男子！如果一切法都不可說，眾生又怎麼能說出「不可說」這個詞呢？』 『善男子！你認為響聲有言說嗎？』 勝意說：『善男子！響聲都是由因緣而產生的。』 『善男子！響聲的因是固定在內部，還是固定在外部呢？』 天子說：『善男子！這樣的因既不固定在內部，也不固定在外部。』 『天子！一切眾生強行產生兩種想法而有所說，諸法的本性實際上是不可說的。』 天子

【English Translation】 English version Reversed views arise from discrimination. Good man! Just as with a vessel, there is the concept of 'complete' and 'broken'; if there is action and grasping, then there is the concept of 'broken' and 'discrimination'. Good man! Just as when a vessel is broken, the space within it is ultimately indestructible, so too is the nature of the Dharma realm. At that time, the World Honored One praised Jewel Woman, saying: 'Excellent, excellent! If someone can accomplish this Dharma, such a person is worthy of receiving the offerings of humans and devas in the three thousand great thousand worlds.' After the Buddha spoke these words, the assembly each took off their uttarasanga (a type of monastic robe) and offered it to Jewel Woman. At that time, the Inconceivable Bodhisattva Mahasattva (great bodhisattva) said to the Buddha: 'World Honored One! Whatever can be spoken is of the world; whatever cannot be spoken is of the world beyond. What can be declared is the mind of attachment; what cannot be declared is the mind of detachment. What can be declared is worldly conduct; what cannot be declared is conduct beyond the world. World Honored One! The meaning of the world beyond is that there is no creation, and where there is no creation, there is no conflict; where there is no conflict, that is the Dharma of the Shramana (practitioner); the Dharma of the Shramana is the Dharma beyond the world; the Dharma beyond the world is without fault; without fault is not grasping, not arising, not ceasing; not arising, not ceasing is beyond the world; the Dharma beyond the world cannot be declared or shown. For this reason, all dharmas are inexpressible.' At that time, a deva (god) in the assembly, named Superior Intent, said to the Inconceivable Bodhisattva: 'Good man! If all dharmas are inexpressible, how can sentient beings speak of the 'inexpressible'?' 'Good man! Do you think that a sound has speech?' Superior Intent said: 'Good man! Sounds all arise from conditions.' 'Good man! Is the cause of the sound fixed within, or is it fixed without?' The deva said: 'Good man! Such a cause is neither fixed within nor fixed without.' 'Deva! All sentient beings forcibly create two thoughts and speak, but the nature of dharmas is actually inexpressible.' Deva

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言：「善男子！若不可說，云何如來宣說八萬四千法聚，令諸聲聞受持讀誦？」

「天子！如來、世尊實無所說，無所說者即是如來。天子！汝知何等為如來也？將不謂色受想行識是如來乎？將不說佛是去來現在、有為無為、陰界諸入三界所攝，是因是果是和合耶？或想、非想，亦想非想、非想非非想耶？」

「不也。善男子！」

「天子！若如是等非如來者，云何可說？若不可說，云何而言如來？世尊演說八萬四千法聚，是故八萬四千法聚實不可說，聲聞受者亦不可說。不可說者即是正義，義若無說即是真實。若可說者則為不定，若不可說則為可證，若可說者不可為證。何以故？以顛倒故。」

爾時，勝意天子白佛言：「世尊！是不可說菩薩所說，誰當信之？」

爾時，不可說菩薩以神通力化作比丘，作如是言：「我今深信是不可說菩薩所說。何以故？我如如來亦如法界，如來諸陰不可宣說，我陰亦爾不可宣說。如來界入不可宣說，我之界入亦不可說。如來菩提、我之菩提亦爾，等無差別。如來了知諸眾生界，我亦了知諸眾生界。如來轉于無上法輪，我亦如是轉於法輪。如來入于無上涅槃，我亦如是入于涅槃。」

天子言：「比丘！汝今將非魔所造耶！而說是言等於如來。」

【現代漢語翻譯】 現代漢語譯本：

說：『善男子！如果不可說，為何如來說八萬四千法聚（dharma-skandha，佛法的集合），讓各位聲聞（sravaka，佛陀的弟子）受持讀誦呢？』 『天子！如來、世尊（bhagavat，佛陀的尊稱）實際上沒有說什麼，沒有說就是如來。天子！你知道什麼是如來嗎？難道你認為色（rupa，物質）、受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）是如來嗎？難道不是說佛不是過去、未來、現在，不是有為（samskrta，有生滅變化的）、無為（asamskrta，無生滅變化的），不是陰（skandha，五蘊）、界（dhatu，十八界）、諸入（ayatana，十二處）三界（triloka，欲界、色界、無色界）所包含，不是因、不是果、不是和合嗎？或者想、非想，亦想非想、非想非非想嗎？』 『不是的，善男子！』 『天子！如果這些都不是如來，那又如何能說？如果不可說，又如何稱之為如來？世尊演說八萬四千法聚，所以八萬四千法聚實際上是不可說的，聲聞所受持的也是不可說的。不可說就是正義，義如果無說就是真實。如果可說就是不確定的，如果不可說就是可以證悟的，如果可說就不能被證悟。為什麼呢？因為顛倒的緣故。』 這時，勝意天子（Adhimukti devaputra，一位天神）對佛說：『世尊！這是不可說菩薩（Anabhilapya bodhisattva，一位菩薩）所說的，誰會相信呢？』 這時，不可說菩薩以神通力化作比丘（bhiksu，出家僧人），說：『我現在深信不可說菩薩所說。為什麼呢？我如如來也如法界（dharmadhatu，宇宙的真理），如來的諸陰不可宣說，我的陰也是如此不可宣說。如來的界入不可宣說，我的界入也是不可說。如來的菩提（bodhi，覺悟）、我的菩提也是如此，等同沒有差別。如來了知諸眾生界（sattvadhatu，眾生的世界），我也了知諸眾生界。如來轉于無上法輪（anuttara-dharma-cakra，佛陀的教法），我也如此轉於法輪。如來入于無上涅槃（nirvana，解脫），我也如此入于涅槃。』 天子說：『比丘！你難道不是魔所化現的嗎！竟然說自己等同於如來。』

【English Translation】 English version:

Said: 'Good man! If it is unspeakable, how does the Tathagata (Tathagata, one of the titles of the Buddha) proclaim eighty-four thousand dharma-skandhas (dharma-skandha, collections of Buddhist teachings), causing all sravakas (sravaka, disciples of the Buddha) to receive, uphold, and recite them?' 'Son of heaven! The Tathagata, the Bhagavat (bhagavat, an epithet of the Buddha), actually has not spoken anything; not speaking is the Tathagata. Son of heaven! Do you know what the Tathagata is? Do you think that rupa (rupa, form), vedana (vedana, feeling), samjna (samjna, perception), samskara (samskara, mental formations), and vijnana (vijnana, consciousness) are the Tathagata? Is it not said that the Buddha is not past, future, or present; not samskrta (samskrta, conditioned) or asamskrta (asamskrta, unconditioned); not included in the skandhas (skandha, aggregates), dhatus (dhatu, elements), and ayatanas (ayatana, sense bases) of the three realms (triloka, the three realms of existence); not a cause, not an effect, not a combination? Or is it thought, non-thought, both thought and non-thought, or neither thought nor non-thought?' 'No, good man!' 'Son of heaven! If these are not the Tathagata, then how can it be spoken? If it is unspeakable, then how can it be called the Tathagata? The Bhagavat expounds eighty-four thousand dharma-skandhas, therefore the eighty-four thousand dharma-skandhas are actually unspeakable, and what the sravakas receive is also unspeakable. The unspeakable is the true meaning; if the meaning is without speech, then it is the truth. If it is speakable, then it is uncertain; if it is unspeakable, then it can be realized; if it is speakable, then it cannot be realized. Why? Because of delusion.' At that time, Adhimukti devaputra (Adhimukti devaputra, a celestial being) said to the Buddha: 'Bhagavat! This is what Anabhilapya bodhisattva (Anabhilapya bodhisattva, a bodhisattva) has said, who will believe it?' At that time, Anabhilapya bodhisattva, by his supernatural power, transformed himself into a bhiksu (bhiksu, a Buddhist monk), and said: 'I now deeply believe what Anabhilapya bodhisattva has said. Why? I am like the Tathagata and also like the dharmadhatu (dharmadhatu, the realm of truth); the Tathagata's skandhas cannot be spoken, and my skandhas are also unspeakable. The Tathagata's dhatus and ayatanas cannot be spoken, and my dhatus and ayatanas are also unspeakable. The Tathagata's bodhi (bodhi, enlightenment) and my bodhi are also the same, without any difference. The Tathagata knows the sattvadhatu (sattvadhatu, the realm of beings), and I also know the sattvadhatu. The Tathagata turns the anuttara-dharma-cakra (anuttara-dharma-cakra, the supreme wheel of dharma), and I also turn the wheel of dharma in the same way. The Tathagata enters nirvana (nirvana, liberation), and I also enter nirvana in the same way.' The son of heaven said: 'Bhiksu! Are you not created by Mara (Mara, a demon)? How can you say that you are equal to the Tathagata?'

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比丘言：「天子！若有人言我異、佛異，當知是人即魔弟子。若有說言以我平等觀法平等，法平等故眾生平等，眾生平等如來平等，如是之人即真實知能過魔界。」時化比丘說是語時，五百比丘漏盡解脫，八千菩薩成就忍辱，即以香華供養比丘。

舍利弗言：「諸善男子！何故供養是化比丘？」

諸菩薩言：「大德！誰作是化？」

「諸善男子！汝今不知是不可說之所化乎？」

諸菩薩言：「大德！譬如如來複化如來，有人供養為供養誰？」

「諸善男子！是人即是供養如來。」

「大德！若有供養是化比丘，即是供養不可說菩薩。」

舍利弗言：「善男子！是不可說菩薩摩訶薩，設何供養任供養之？」

「大德！若有智人無有聲行，無字無色、無名無作、無所宣說、無自無他、無法非法、無凈無穢，如是供養，乃任供養。」

時化比丘語舍利弗言：「大德！汝意將無謂我今者異於汝耶？」

舍利弗言：「不也。比丘！何以故？如來常說一切諸法皆悉如幻，如來如說我亦如信。

「大德！若有人能供養如來，即是供養化無異也。」

時舍利弗語不可說菩薩言：「善男子！誰入是化今作是說？」

「大德！如鏡中像，其誰在

【現代漢語翻譯】 現代漢語譯本 比丘說：『天子！如果有人說我（指比丘自身）與佛是不同的，應當知道這個人是魔的弟子。如果有人說以我平等地看待法，法平等所以眾生平等，眾生平等所以如來平等，這樣的人才是真正知道能夠超越魔界的。』當時，化現的比丘說完這些話時，五百位比丘斷盡煩惱，獲得解脫，八千位菩薩成就了忍辱，於是用香和花供養這位比丘。 舍利弗說：『各位善男子！為什麼供養這位化現的比丘呢？』 各位菩薩說：『大德！是誰化現的呢？』 『各位善男子！你們現在不知道這是不可說（指佛的境界）所化現的嗎？』 各位菩薩說：『大德！譬如如來又化現出如來，有人供養，那是供養誰呢？』 『各位善男子！這個人就是供養如來。』 『大德！如果有人供養這位化現的比丘，那就是供養不可說菩薩。』 舍利弗說：『善男子！這位不可說菩薩摩訶薩，用什麼樣的供養才適合呢？』 『大德！如果有智慧的人，沒有聲音的行動，沒有文字沒有顏色，沒有名稱沒有造作，沒有什麼可以宣說，沒有自己沒有他人，沒有法也沒有非法，沒有清凈也沒有污穢，這樣的供養，才適合供養。』 當時，化現的比丘對舍利弗說：『大德！你難道認為我與你不同嗎？』 舍利弗說：『不是的，比丘！為什麼呢？如來常說一切諸法都像幻象一樣，如來怎麼說，我就怎麼相信。』 『大德！如果有人能夠供養如來，也就是供養化現的，沒有差別。』 當時，舍利弗對不可說菩薩說：『善男子！是誰進入這個化現，現在說這些話呢？』 『大德！就像鏡子中的影像，是誰在其中呢？』

【English Translation】 English version The Bhikshu said, 'O son of heaven! If someone says that I (referring to the Bhikshu himself) am different from the Buddha, know that this person is a disciple of Mara. If someone says that by viewing the Dharma with equality, the Dharma is equal, therefore sentient beings are equal, and because sentient beings are equal, the Tathagata is equal, such a person truly knows and can transcend the realm of Mara.' At that time, when the manifested Bhikshu finished speaking these words, five hundred Bhikshus exhausted their defilements and attained liberation, and eight thousand Bodhisattvas achieved patience, and then they offered incense and flowers to the Bhikshu. Shariputra said, 'Good men! Why do you offer to this manifested Bhikshu?' The Bodhisattvas said, 'Great Virtue! Who manifested this?' 'Good men! Do you not know that this is manifested by the Inexpressible (referring to the realm of the Buddha)?' The Bodhisattvas said, 'Great Virtue! For example, if the Tathagata manifests another Tathagata, and someone makes offerings, to whom are they making offerings?' 'Good men! That person is making offerings to the Tathagata.' 'Great Virtue! If someone makes offerings to this manifested Bhikshu, it is making offerings to the Inexpressible Bodhisattva.' Shariputra said, 'Good men! What kind of offerings are suitable for this Inexpressible Bodhisattva Mahasattva?' 'Great Virtue! If there is a wise person who has no vocal actions, no words, no color, no name, no creation, nothing to declare, no self, no other, no Dharma, no non-Dharma, no purity, no impurity, such offerings are suitable for making offerings.' At that time, the manifested Bhikshu said to Shariputra, 'Great Virtue! Do you think that I am different from you?' Shariputra said, 'No, Bhikshu! Why? The Tathagata always says that all Dharmas are like illusions, and I believe what the Tathagata says.' 'Great Virtue! If someone can make offerings to the Tathagata, it is the same as making offerings to the manifested one, there is no difference.' At that time, Shariputra said to the Inexpressible Bodhisattva, 'Good man! Who entered this manifestation and is now saying these words?' 'Great Virtue! Like the image in a mirror, who is in it?'

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中而有像現？」

「善男子！無在中者，直以清凈四大因緣故有像現。」

「大德！化亦如是，法性凈故能作此說。」

「善男子！若爾者，一切眾生何故不能如是宣說？」

「大德！鏡之背後俱不離鏡，像何不現？」

「善男子！鏡背四大不清凈故。」

「大德！眾生亦爾，不能清凈法界性故不能宣說。」

「善男子！汝先後語義不相應。何以故？汝常說言，一切法界性自清凈，今云何說法界不凈？」

「大德！若不爾者，汝云何因阿濕比丘得法眼凈？」

「善男子！我但因其開導除滅客煩惱，故名法眼凈，實無所得。善男子！若有人言我得虛空，是義不然。何以故？虛空之性常自清凈。若常清凈，云何可得？客云覆故眾生不見，除客云故名之為見。法界之性亦復如是，是故我實不得法眼。善男子！汝今云何作如是等不相應說，言法界性或凈不凈？」

不可說菩薩言：「大德！汝之所說及我所說者，皆是諸佛如來境界，非是我等之所知見。」

舍利弗言：「善男子！若言是說是佛境界非我所知，云何復言法界之性無有分別？若有分別當知法界則有無量，不可說言。」

「大德！法界性一實非無量。」

舍利弗言：「善男子！如其

【現代漢語翻譯】 「在中間顯現的形象是什麼？」 「善男子！其中並沒有什麼東西，只是因為清凈的四大因緣才顯現出形象。」 「大德！化現也是如此，因為法性清凈才能這樣說。」 「善男子！如果這樣，為什麼一切眾生不能像這樣宣說呢？」 「大德！鏡子的背面和鏡子本身不分離，為什麼沒有影像顯現呢？」 「善男子！因為鏡子背面的四大不清凈。」 「大德！眾生也是如此，因為不能清凈法界（Dharmadhatu，宇宙萬法所依之境）的本性，所以不能宣說。」 「善男子！你前後所說的話語不一致。為什麼呢？你常常說一切法界本性自清凈，現在又怎麼說法界不清凈呢？」 「大德！如果不是這樣，你又怎麼因為阿濕（Asvajit，佛陀弟子）比丘而得到法眼（Dharmacaksu，能見真理的智慧之眼）清凈呢？」 「善男子！我只是因為開導他，除滅了客塵煩惱，所以才說他法眼清凈，實際上並沒有得到什麼。善男子！如果有人說我得到了虛空，這是不對的。為什麼呢？虛空的本性本來就是清凈的。如果本來就清凈，又怎麼能得到呢？因為客塵云遮蓋，所以眾生看不見，除去了客塵云，才叫做看見。法界的本性也是如此，所以我實際上沒有得到法眼。善男子！你現在為什麼說這些不相應的話，說法界的本性有時清凈有時不清凈呢？」 不可說菩薩（Anabhilapya Bodhisattva，無法用言語描述的菩薩）說：「大德！您所說的和我說的話，都是諸佛如來（Tathagata，佛的稱號）的境界，不是我們所能知見的。」 舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：「善男子！如果說是佛的境界不是我們所能知道的，為什麼又說法界的本性沒有分別呢？如果有分別，應當知道法界就有無量，不可說。」 「大德！法界的本性是一，實際上不是無量的。」 舍利弗說：「善男子！如果

【English Translation】 'What is the image that appears in the middle?' 'Good man! There is nothing in the middle; it is simply because of the pure four great elements that an image appears.' 'Great Virtue! Transformation is also like this; because the nature of Dharma (universal law) is pure, it can be said this way.' 'Good man! If that is so, why can't all sentient beings proclaim it like this?' 'Great Virtue! The back of a mirror is not separate from the mirror itself, why does no image appear?' 'Good man! Because the four great elements of the back of the mirror are not pure.' 'Great Virtue! Sentient beings are also like this; because they cannot purify the nature of the Dharmadhatu (the realm of all phenomena), they cannot proclaim it.' 'Good man! Your words before and after do not correspond. Why? You always say that the nature of all Dharmadhatu is self-pure, but now how do you say that the Dharmadhatu is impure?' 'Great Virtue! If it were not so, how did you obtain the pure Dharma eye (Dharmacaksu, the eye of wisdom that sees the truth) because of the monk Asvajit (one of Buddha's first five disciples)?' 'Good man! I only said that his Dharma eye was pure because I guided him and removed the defilements of the guest afflictions, but in reality, nothing was obtained. Good man! If someone says that I have obtained space, that is not right. Why? The nature of space is always pure. If it is always pure, how can it be obtained? Because the guest clouds cover it, sentient beings cannot see it; when the guest clouds are removed, it is called seeing. The nature of the Dharmadhatu is also like this, so I have not actually obtained the Dharma eye. Good man! Why are you now making such inconsistent statements, saying that the nature of the Dharmadhatu is sometimes pure and sometimes impure?' The Anabhilapya Bodhisattva (the Bodhisattva beyond description) said, 'Great Virtue! What you have said and what I have said are all the realms of the Buddhas Tathagatas (the title of a Buddha), not what we can know or see.' Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said, 'Good man! If you say that it is the realm of the Buddha and not what we can know, why do you also say that the nature of the Dharmadhatu has no distinctions? If there are distinctions, it should be known that the Dharmadhatu is immeasurable and cannot be spoken of.' 'Great Virtue! The nature of the Dharmadhatu is one, and in reality, it is not immeasurable.' Sariputra said, 'Good man! If

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法界性是一者，云何說言是佛境界非我所知？若法界一，以何因緣一切眾生不名如來？」

「大德！汝欲分別眾生、如來有異相也。」

「善男子！如汝先說，我不欲令眾生、如來有別異想。」

「大德！汝意定謂有無生耶？」

「善男子！有所謂法界。」

「大德！汝意復謂有邪正耶？」

「不也。善男子！邪正聚者即是顛倒。」

「大德！汝謂有法不生生耶？」

「不也。善男子！若是不生，畢竟不生。」

「大德！汝意謂是不生之法有分別耶？」

「不也。善男子！」

「大德！如其不者，何故說言一切眾生非如來耶？若如是者，誰是眾生？誰是如來？」

「善男子！我以先解如是之義，為顯智慧故作此問。

「善男子！若有不解汝意所說，是諸眾生當墮地獄。何以故？以生誹謗故。」

不可說菩薩言：「大德！如是法者，無人能誹、無人能受。何以故？若有誹受，當知是人亦當獲得如是等法。大德！如大力士，弱劣之人不能生疑。我法亦爾，若有不于無量佛邊種善根者，終不能疑、不能受持。」

「善男子！如我解汝所說義者，有人信順如是法語，勝無量劫行檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜

【現代漢語翻譯】 現代漢語譯本 『法界的本性是唯一的，為何說那是佛的境界，不是我所能理解的呢？如果法界是唯一的，那麼基於什麼原因，一切眾生不被稱為如來（Tathagata，佛的稱號）呢？』 『大德（Bhante，對僧人的尊稱）！你想要區分眾生和如來之間的不同之處。』 『善男子！正如你先前所說，我並不想讓眾生和如來之間有任何區別的觀念。』 『大德！你是否認為存在著「無生」的概念呢？』 『善男子！有所謂的法界（Dharmadhatu，宇宙萬法的本體）。』 『大德！你是否又認為存在著邪惡和正義的區別呢？』 『不，善男子！執著于邪惡和正義的分別，就是顛倒的見解。』 『大德！你認為存在著一種不生而生的法嗎？』 『不，善男子！如果是不生，那就是徹底的不生。』 『大德！你認為不生的法有分別嗎？』 『不，善男子！』 『大德！如果不是這樣，為何說一切眾生不是如來呢？如果這樣說，誰是眾生？誰是如來呢？』 『善男子！我因為先前理解了這樣的道理，爲了彰顯智慧才提出這些問題。』 『善男子！如果有人不理解你所說的意思，這些眾生將會墮入地獄。為什麼呢？因為他們會產生誹謗。』 不可說菩薩（Anabhilapya Bodhisattva，一位菩薩的名稱）說：『大德！這樣的法，沒有人能夠誹謗，也沒有人能夠接受。為什麼呢？如果有人誹謗或接受，應當知道這個人也將獲得同樣的法。大德！就像大力士一樣，弱小的人無法對他產生懷疑。我的法也是如此，如果有人沒有在無量佛的身邊種下善根，最終無法懷疑，也無法接受和持守。』 『善男子！根據我對你所說含義的理解，如果有人信奉這樣的法語，勝過在無量劫中修行佈施波羅蜜（Dana Paramita，佈施的完美）、持戒波羅蜜（Sila Paramita，持戒的完美）、忍辱波羅蜜（Ksanti Paramita，忍辱的完美）、精進波羅蜜（Virya Paramita，精進的完美）。』

【English Translation】 English version 'The nature of Dharmadhatu (the realm of all phenomena) is one, why is it said to be the realm of the Buddha and not something I can understand? If Dharmadhatu is one, then for what reason are all sentient beings not called Tathagata (the Thus-Gone One, an epithet of the Buddha)?' 'Bhante (Venerable Sir)! You wish to distinguish between sentient beings and the Tathagata.' 'Good man! As you said earlier, I do not wish to have any notion of difference between sentient beings and the Tathagata.' 'Bhante! Do you definitely think there is such a thing as 'non-arising'?' 'Good man! There is what is called Dharmadhatu.' 'Bhante! Do you also think there is a difference between evil and righteousness?' 'No, good man! Clinging to the distinction between evil and righteousness is delusion.' 'Bhante! Do you think there is a dharma that does not arise yet arises?' 'No, good man! If it does not arise, then it ultimately does not arise.' 'Bhante! Do you think that the dharma that does not arise has distinctions?' 'No, good man!' 'Bhante! If it is not so, why is it said that all sentient beings are not Tathagatas? If it is so, who are sentient beings? Who are Tathagatas?' 'Good man! I asked these questions because I understood this meaning earlier, in order to manifest wisdom.' 'Good man! If there are those who do not understand what you are saying, these sentient beings will fall into hell. Why? Because they will give rise to slander.' Anabhilapya Bodhisattva (the Unspeakable Bodhisattva) said: 'Bhante! Such a dharma, no one can slander, and no one can accept. Why? If there is someone who slanders or accepts, know that this person will also attain such a dharma. Bhante! Like a strong man, a weak person cannot doubt him. My dharma is also like this; if there is someone who has not planted good roots by the side of countless Buddhas, they will ultimately not be able to doubt, nor be able to accept and uphold it.' 'Good man! According to my understanding of the meaning of what you have said, if there is someone who believes in such a dharma, it surpasses practicing Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), and Virya Paramita (perfection of effort) for countless kalpas (eons).'

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、禪波羅蜜、世間般若波羅蜜。」

爾時，世尊贊舍利弗言：「善哉，善哉！如汝所說，若有信解如是語者，當知是人已於無量阿僧祇劫，修行如是六波羅蜜。若有不能信是語者，則不能得受佛記莂、成阿耨多羅三藐三菩提。若能信者則得受記、成阿耨多羅三藐三菩提。舍利弗！我念往昔無量劫中修六波羅蜜，以不能信如是語故，不得受記，不成阿耨多羅三藐三菩提。其後信已即得受記，成阿耨多羅三藐三菩提。是故當知，若有人能信解是語即得受記，成阿耨多羅三藐三菩提。」

不可說菩薩白佛言：「世尊！以何等分而得受記？若過去分得受記者，是義不然。何以故？是滅法故。若未來分得受記者，是亦不然。何以故？以未生故。若現在分得受記者，是亦不然。何以故？不可說故。若是三分無受記者，云何說言菩薩受記？」

佛言：「善男子！若有菩薩摩訶薩信不可說、知不可說、說不可說，于不可說不生怖畏，知不可說及色二法無有差別。受想行識，眼乃至意，佛法僧寶生死解脫，法界，不可說亦復如是，是名菩薩得忍辱分，得無生分，得無出分，得無取分，得無污分，得無有分，得無作分。具足成就如是等分，於一切法不生二相、二心二意、二分二緣。若有菩薩能如是觀，是名不去不來不住

【現代漢語翻譯】 現代漢語譯本：『禪那波羅蜜（禪定到達彼岸）、世間般若波羅蜜（世俗智慧到達彼岸）。』 那時，世尊讚歎舍利弗說：『好啊，好啊！正如你所說，如果有人相信並理解這些話，應當知道這個人已經在無量阿僧祇劫（極長的時間單位）中，修行了這六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧到達彼岸）。如果有人不能相信這些話，就不能得到佛的授記（預言成佛），成就阿耨多羅三藐三菩提（無上正等正覺）。如果能相信，就能得到授記，成就阿耨多羅三藐三菩提。舍利弗！我回憶往昔無量劫中修行六波羅蜜，因為不能相信這些話，所以沒有得到授記，沒有成就阿耨多羅三藐三菩提。後來相信了，就立刻得到授記，成就阿耨多羅三藐三菩提。因此應當知道，如果有人能相信並理解這些話，就能得到授記，成就阿耨多羅三藐三菩提。』 不可說菩薩（菩薩名號）對佛說：『世尊！以什麼樣的分位才能得到授記？如果說過去的分位得到授記，這個道理是不對的。為什麼呢？因為過去的分位是滅法的緣故。如果說未來的分位得到授記，這也是不對的。為什麼呢？因為未來分位還沒有產生的緣故。如果說現在的分位得到授記，這也是不對的。為什麼呢？因為現在是不可說的緣故。如果這過去、現在、未來三分都沒有授記，怎麼能說菩薩得到授記呢？』 佛說：『善男子！如果菩薩摩訶薩（大菩薩）相信不可說、知道不可說、說不可說，對於不可說不生恐懼，知道不可說和色（物質）這兩種法沒有差別。受（感受）、想（思維）、行（意志）、識（分別），眼乃至意（六根），佛法僧寶（佛教三寶），生死解脫，法界（宇宙萬法），不可說也是如此，這叫做菩薩得到忍辱分（忍耐的境界），得到無生分（不生不滅的境界），得到無出分（沒有出離的境界），得到無取分（沒有執取的境界），得到無污分（沒有污染的境界），得到無有分（沒有存在的境界），得到無作分（沒有造作的境界）。具足成就這些分位，對於一切法不生二相、二心二意、二分二緣。如果菩薩能這樣觀察，這就叫做不去不來不住。』

【English Translation】 English version: 『Dhyana Paramita (Perfection of Meditation), mundane Prajna Paramita (Perfection of worldly wisdom).』 At that time, the World Honored One praised Shariputra, saying: 『Excellent, excellent! As you have said, if there are those who believe and understand these words, it should be known that these people have already cultivated these Six Paramitas (Perfections of Giving, Morality, Patience, Diligence, Meditation, and Wisdom) for countless Asankhya Kalpas (immeasurably long periods of time). If there are those who cannot believe these words, then they cannot receive the Buddha's prediction (of Buddhahood), and cannot achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). If they can believe, then they can receive the prediction and achieve Anuttara-samyak-sambodhi. Shariputra! I recall that in the past, in countless kalpas, I cultivated the Six Paramitas, but because I could not believe these words, I did not receive the prediction and did not achieve Anuttara-samyak-sambodhi. Later, after believing, I immediately received the prediction and achieved Anuttara-samyak-sambodhi. Therefore, it should be known that if there are those who can believe and understand these words, they will receive the prediction and achieve Anuttara-samyak-sambodhi.』 The Inexpressible Bodhisattva (name of a Bodhisattva) said to the Buddha: 『World Honored One! By what division is the prediction received? If the prediction is received by the past division, this principle is not correct. Why? Because the past division is a dharma of extinction. If the prediction is received by the future division, this is also not correct. Why? Because the future division has not yet arisen. If the prediction is received by the present division, this is also not correct. Why? Because the present is inexpressible. If there is no prediction in these three divisions of past, present, and future, how can it be said that a Bodhisattva receives a prediction?』 The Buddha said: 『Good man! If a Bodhisattva Mahasattva (Great Bodhisattva) believes in the inexpressible, knows the inexpressible, speaks of the inexpressible, and does not generate fear towards the inexpressible, and knows that the inexpressible and rupa (form) are not different. Feeling, perception, volition, consciousness, the eye to the mind (the six senses), the Buddha, Dharma, and Sangha (the Three Jewels), birth and death, liberation, the Dharmadhatu (the realm of all phenomena), the inexpressible is also like this. This is called the Bodhisattva obtaining the division of patience, obtaining the division of non-arising, obtaining the division of non-departure, obtaining the division of non-grasping, obtaining the division of non-defilement, obtaining the division of non-existence, obtaining the division of non-action. Having fully accomplished these divisions, towards all dharmas, they do not generate two aspects, two minds, two intentions, two divisions, or two conditions. If a Bodhisattva can observe in this way, this is called not going, not coming, not abiding.』

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，以不住故故無所作，無所作故無所愿求，無愿求故不斷不常。若無斷常即是中道，中道即是十二因緣，十二因緣無作無求。以是義故名為甚深。無有作者無有受者，以是義故複名甚深。不生而生不出而出，以是義故複名甚深。譬如熾火從因緣生，無有作者、無有受者。是火滅已，無有去處、無有來處。一切諸法亦復如是，無有作者、無有受者。善男子！若有菩薩能如是知，當知是人則得受記。」

爾時，世尊說是法時，八千菩薩得無生法忍。得是忍已，上升虛空七多羅樹，合掌恭敬而說偈言：

「若能觀是色陰分，　　及不可說無二相， 　是人即獲平等智，　　猶如先佛之所得。 　若觀受想行識陰，　　亦復如是無有二， 　能諦了知不可說，　　即得受記如先佛。 　若欲觀察入界等，　　及一切法無二相， 　無聲無字無有節，　　是故諸法不可說。 　不可說分三世分，　　即是一分無差別， 　實性真相悉平等，　　如是觀名義菩薩。 　貪慾瞋恚及愚癡，　　空無相愿悉平等， 　生死涅槃無差別，　　佛法僧寶亦無二。 　一切法義不可說，　　無有生滅如虛空， 　無作無受如火性，　　從緣而生非緣滅。 　滅已不知去來處，　　一切諸法亦如是， 　諸法皆從因緣生，　　因緣斷故

【現代漢語翻譯】 現代漢語譯本：因為不住于任何事物，所以沒有造作；因為沒有造作，所以沒有愿求；因為沒有愿求，所以既不是斷滅也不是恒常。如果沒有斷滅和恒常，那就是中道；中道就是十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），十二因緣沒有造作也沒有愿求。因為這個道理，所以稱為甚深。沒有作者也沒有受者，因為這個道理，又稱為甚深。不生而生，不出而出，因為這個道理，又稱為甚深。譬如熾熱的火焰從因緣而生，沒有作者，也沒有受者。這火焰熄滅后，沒有去處，也沒有來處。一切諸法也是這樣，沒有作者，也沒有受者。善男子！如果有菩薩能夠這樣理解，應當知道這個人就得到了授記（指佛對菩薩未來成佛的預言）。 當時，世尊宣說此法時，八千菩薩獲得了無生法忍（指對諸法不生不滅的真理的領悟）。獲得此忍后，他們上升到虛空七多羅樹（一種高大的樹）的高度，合掌恭敬地說了偈頌： 『如果能夠觀察色陰（指構成物質存在的五蘊之一）的組成部分，以及不可言說的無二之相，這個人就獲得了平等智（指對一切事物平等無差別的智慧），就像過去的佛所獲得的一樣。如果觀察受陰（指感受）、想陰（指思維）、行陰（指意志）、識陰（指意識），也同樣沒有二元對立，能夠真實地瞭解不可言說，就能夠像過去的佛一樣得到授記。如果想要觀察入界（指六根、六塵、六識）等，以及一切法無二之相，沒有聲音，沒有文字，沒有節律，所以諸法是不可言說的。不可言說的部分，三世（指過去、現在、未來）的部分，就是一部分，沒有差別，實性真相都是平等的，像這樣觀察就稱為義菩薩（指理解佛法真諦的菩薩）。貪慾、瞋恚和愚癡，空、無相、無愿都是平等的，生死和涅槃沒有差別，佛、法、僧三寶也沒有二元對立。一切法的意義都是不可言說的，沒有生滅，如同虛空，沒有造作，沒有承受，如同火的性質，從因緣而生，不是因緣滅。熄滅后不知道去處和來處，一切諸法也是這樣，諸法都從因緣而生，因緣斷滅，'

【English Translation】 English version: Because of not dwelling on anything, there is no action; because there is no action, there is no desire; because there is no desire, it is neither annihilation nor permanence. If there is neither annihilation nor permanence, that is the Middle Way; the Middle Way is the Twelve Links of Dependent Origination (referring to ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), and the Twelve Links of Dependent Origination have no action and no desire. Because of this principle, it is called profound. There is no creator and no receiver, because of this principle, it is again called profound. Not born yet born, not coming out yet coming out, because of this principle, it is again called profound. For example, a blazing fire arises from conditions, there is no creator, and there is no receiver. When this fire is extinguished, there is no place it goes to, and no place it comes from. All dharmas are also like this, there is no creator, and there is no receiver. Good man! If a Bodhisattva can understand in this way, know that this person will receive a prediction (referring to the Buddha's prediction of a Bodhisattva's future Buddhahood). At that time, when the World Honored One was speaking this Dharma, eight thousand Bodhisattvas attained the forbearance of the non-arising of dharmas (referring to the realization of the truth that all dharmas neither arise nor cease). Having attained this forbearance, they rose into the sky to the height of seven Tala trees (a type of tall tree), and with their palms together respectfully spoke these verses: 'If one can observe the components of the form aggregate (one of the five aggregates that constitute material existence), and the inexpressible non-dual nature, that person will attain equal wisdom (referring to the wisdom of equality and non-difference of all things), just like what the past Buddhas attained. If one observes the feeling aggregate (referring to sensations), the perception aggregate (referring to thoughts), the mental formations aggregate (referring to volition), and the consciousness aggregate (referring to awareness), they are also without duality, and if one can truly understand the inexpressible, one can receive a prediction like the past Buddhas. If one wishes to observe the sense realms (referring to the six sense organs, six sense objects, and six consciousnesses), and all dharmas without duality, without sound, without words, without rhythm, therefore all dharmas are inexpressible. The inexpressible part, the part of the three times (referring to the past, present, and future), is one part, without difference, the true nature of reality is all equal, observing in this way is called a Bodhisattva of meaning (referring to a Bodhisattva who understands the true meaning of the Dharma). Greed, hatred, and delusion, emptiness, signlessness, and wishlessness are all equal, birth and death and Nirvana are without difference, the Buddha, Dharma, and Sangha (the Three Jewels) are also without duality. The meaning of all dharmas is inexpressible, without arising or ceasing, like space, without action, without reception, like the nature of fire, arising from conditions, not ceasing from conditions. After extinguishing, one does not know where it goes or where it comes from, all dharmas are also like this, all dharmas arise from conditions, when conditions cease,'

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名為滅。 　若法不生而不滅，　　亦復不常而不斷， 　即是甚深十二緣，　　更不從緣而出生。 　本無有生而今生，　　本無有出而今出， 　無有造作無受者，　　無有諸因及果報， 　亦復非有而非無，　　非有彼此二種相， 　亦不在內非在外，　　即是甚深十二緣。 　是法本無而今有，　　已有之法后還無， 　若是有法三世攝，　　當知性相如前說， 　若是內法外中無，　　外法之性內中無， 　一切諸法亦如是，　　是名第一真空義。 　一切眾生心本性，　　清凈無穢如虛空， 　凡夫不知心性故，　　說客煩惱之所染。 　若諸煩惱能污心，　　終不可凈如垢穢， 　諸客煩惱障覆故，　　說言凡夫心不凈。 　如其心性本凈者，　　一切眾生應解脫， 　以客煩惱障覆故，　　是故不得於解脫。 　心不能生次第心，　　心不能見次第心， 　一切諸心從緣生，　　是故次第心不斷。 　若能知見如是心，　　猶如虛空及幻相， 　是人即得心自在，　　亦能了知次第心。 　猶如幻師所作幻，　　無量世業師亦爾， 　如心眾生亦復然，　　若知即得心自在。 　若有能得如是忍，　　猶如幻法無因緣； 　若知如是不生貪，　　不由因緣得解脫。 　一切眾生諸心性，　　如來攝為

【現代漢語翻譯】 現代漢語譯本 名為滅（涅槃）。 如果法不生也不滅，也就不存在常與斷的說法，這便是甚深的十二因緣（十二緣起，指生命流轉的十二個環節），它不是從因緣中產生的。 本來沒有生，現在卻有了生；本來沒有出，現在卻有了出。沒有造作者，也沒有承受者，沒有諸因，也沒有果報。 它既非有，也非無；既非有此，也非有彼；既不在內，也不在外，這就是甚深的十二因緣。 此法本來沒有，現在卻有了；已經有的法，之後還會消失。如果是有法，被三世（過去、現在、未來）所攝，應當知道它的體性和現象如前面所說。 如果是內法，在外法中不存在；外法的體性，在內法中也不存在。一切諸法也是如此，這被稱為第一真空的意義。 一切眾生的心性，本來清凈無染，如同虛空。凡夫因為不瞭解心性，所以說被客塵煩惱所污染。 如果煩惱能夠污染心，那就永遠無法清凈，如同污垢一樣。因為客塵煩惱的遮蔽，所以說凡夫的心不清凈。 如果心性本來清凈，那麼一切眾生都應該解脫。正因為被客塵煩惱遮蔽，所以才無法得到解脫。 心不能生起次第的心，心也不能看見次第的心。一切諸心都是從因緣而生，所以次第的心不會斷絕。 如果能夠知見這樣的心，如同虛空和幻相一樣，這個人就能得到心的自在，也能瞭解次第的心。 如同幻術師所作的幻術，無量世的業力也是如此。如同心和眾生也是這樣，如果瞭解了就能得到心的自在。 如果有人能夠得到這樣的忍（安忍，指對真理的接受和堅持），如同幻法沒有因緣一樣；如果知道這樣就不會生起貪念，不通過因緣也能得到解脫。 一切眾生的心性，如來（佛陀）將其攝為

【English Translation】 English version It is called cessation (Nirvana). If a dharma neither arises nor ceases, it is also neither permanent nor discontinuous. This is the profound twelve nidanas (twelve links of dependent origination, referring to the twelve stages of the cycle of life), which do not arise from conditions. Originally there was no birth, but now there is birth; originally there was no coming forth, but now there is coming forth. There is no creator, nor is there a receiver; there are no causes, nor are there consequences. It is neither existent nor non-existent; neither this nor that; neither within nor without. This is the profound twelve nidanas. This dharma originally did not exist, but now it does; what exists will later cease to exist. If it is an existent dharma, encompassed by the three times (past, present, and future), one should know that its nature and appearance are as previously described. If it is an internal dharma, it does not exist in external dharmas; the nature of external dharmas does not exist in internal dharmas. All dharmas are like this, and this is called the meaning of the first emptiness. The nature of all sentient beings' minds is originally pure and undefiled, like the void. Ordinary people, because they do not understand the nature of the mind, say that it is defiled by adventitious afflictions. If afflictions could defile the mind, it would never be purified, like dirt. Because of the obstruction of adventitious afflictions, it is said that the minds of ordinary people are impure. If the nature of the mind were originally pure, then all sentient beings should be liberated. It is because of the obstruction of adventitious afflictions that liberation is not attained. The mind cannot give rise to successive minds, nor can the mind see successive minds. All minds arise from conditions, therefore successive minds are not interrupted. If one can know and see the mind in this way, like the void and like an illusion, that person will attain freedom of mind and will also understand successive minds. Like the illusions created by a magician, the karma of countless lifetimes is also like this. The mind and sentient beings are also like this; if one understands, one will attain freedom of mind. If one can attain such forbearance (acceptance and perseverance in truth), like an illusion without causes; if one knows this, one will not give rise to greed, and one can attain liberation without conditions. The nature of the minds of all sentient beings, the Tathagata (Buddha) encompasses as

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三世攝， 　猶如幻物無真性，　　眾生之心亦復然。 　心能了知諸眾生，　　眾生亦能了於心， 　心者非色不可見，　　如心眾生亦復然。 　如眾生性一切法，　　無為之性不可說， 　如來學得真法性，　　是故名為無礙智。 　一切凡夫不知見，　　流轉無量生死中， 　無明所覆迷於實，　　不知如爾及法界。 　法界之性如虛空，　　一切世間不能說， 　如來修集大慈悲，　　無字法中而演說。 　猶如世間六種味，　　各各不能自覺知， 　眾生雖說陰入界，　　而不能了其性相。 　眾生智慧不生滅，　　猶如虛空及以幻， 　遠離一切顛倒故，　　是則名為凈智慧。 　如來覺了一切法，　　無受無作如草木； 　若能觀察如是法，　　是人即得無生忍。 　若有無量諸菩薩，　　獲得如是忍辱者， 　是人即為無量佛，　　授其無上菩提記。 　若能放舍內外物，　　乃至不惜于身命， 　能調一切諸眾生，　　是人即為佛授記。 　若能清凈諸眾生，　　既清凈已不生慢， 　說諸眾生悉清凈，　　以是因緣得受記。 　若知諸法念念滅，　　為眾生故修忍辱， 　復能演說眾生忍，　　因是忍故得受記。 　遠離惡法勤精進，　　為修善法不休息。 　若能演說勤精進，　　因精進故

【現代漢語翻譯】 現代漢語譯本 三世（過去、現在、未來）所攝受的一切，就像幻象一樣沒有真實的自性，眾生的心也是如此。 心能夠了解一切眾生，眾生也能夠了解心，心不是有形可見的，就像心一樣，眾生也是如此。 就像眾生的本性一樣，一切法的無為本性是不可言說的，如來（佛）學習並證得了真實的法性，所以被稱為無礙智。 一切凡夫都不能知見，在無量的生死輪迴中流轉，被無明所覆蓋而迷惑于真實，不知道如是（真如）和法界（宇宙萬法）。 法界的本性就像虛空一樣，一切世間都無法用語言描述，如來修集大慈悲，在無文字的法中演說。 就像世間的六種味道，各自都不能自己覺知，眾生雖然說陰（五蘊）、入（六入）、界（十八界），卻不能瞭解它們的本性和現象。 眾生的智慧不生不滅，就像虛空和幻象一樣，遠離一切顛倒的認知，這就是所謂的清凈智慧。 如來覺悟了一切法，無所感受，無所作為，就像草木一樣；如果能夠這樣觀察一切法，這個人就能得到無生法忍（對法不生不滅的真理的領悟）。 如果有無量的菩薩，獲得了這樣的忍辱，這個人就相當於無量的佛，被授予無上菩提（最高覺悟）的記別（預言）。 如果能夠放下內外一切事物，甚至不吝惜自己的生命，能夠調伏一切眾生，這個人就會被佛授予記別。 如果能夠清凈一切眾生，清凈之後不生傲慢，宣說一切眾生都是清凈的，因為這個因緣而得到記別。 如果知道一切法念念生滅，爲了眾生而修忍辱，又能演說眾生的忍辱，因為這個忍辱而得到記別。 遠離惡法，勤奮精進，爲了修習善法而不休息。如果能夠演說勤奮精進，因為精進而

【English Translation】 English version All that is encompassed by the three times (past, present, and future) is like an illusion, without true self-nature; the minds of sentient beings are also like this. The mind can understand all sentient beings, and sentient beings can also understand the mind. The mind is not visible in form, and like the mind, sentient beings are also like this. Just like the nature of sentient beings, the unconditioned nature of all dharmas is inexpressible. The Tathagata (Buddha) learns and realizes the true nature of dharma, therefore, is called unobstructed wisdom. All ordinary beings cannot perceive this, they transmigrate in endless cycles of birth and death, obscured by ignorance and confused about reality, not knowing Suchness (Tathata) and the Dharmadhatu (realm of all phenomena). The nature of the Dharmadhatu is like space, which cannot be described by any worldly language. The Tathagata cultivates great compassion and expounds the Dharma in the realm of no words. Just like the six flavors in the world, each cannot perceive itself. Although sentient beings speak of the skandhas (five aggregates), the ayatanas (six sense bases), and the dhatus (eighteen elements), they cannot understand their nature and characteristics. The wisdom of sentient beings neither arises nor ceases, like space and illusion. By being free from all inverted perceptions, this is called pure wisdom. The Tathagata awakens to all dharmas, without feeling or action, like grass and trees. If one can observe all dharmas in this way, that person will attain the forbearance of non-arising (understanding the truth of the non-arising and non-ceasing of dharmas). If there are countless Bodhisattvas who attain such forbearance, that person is equivalent to countless Buddhas, and will be given the prediction of Anuttara-samyak-sambodhi (supreme enlightenment). If one can let go of all things, both internal and external, and even not cherish one's own life, and can tame all sentient beings, that person will be given a prediction by the Buddha. If one can purify all sentient beings, and after purifying them, does not become arrogant, and proclaims that all sentient beings are pure, because of this cause, one will receive a prediction. If one knows that all dharmas arise and cease in every moment, and cultivates forbearance for the sake of sentient beings, and can also expound the forbearance of sentient beings, because of this forbearance, one will receive a prediction. One should stay away from evil dharmas and diligently practice, without rest, to cultivate good dharmas. If one can expound diligent practice, because of diligent practice

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得受記。 　一切諸法本性凈，　　平等無差如虛空， 　若能演說是平等，　　因三昧故得受記。 　若能知法不可說，　　說時不生於怖畏， 　能以方便化眾生，　　因是智故得受記。」

爾時，魔王將四種兵：車兵、馬兵、象兵、步兵來至佛所。魔自化身作比丘像，語不可說菩薩言：「善男子！魔王波旬今將四兵來至佛所，汝今欲設何等方便？」

不可說言：「彼若來者，我當令其發阿耨多羅三藐三菩提心。」

比丘言：「善男子！彼魔波旬都無善心，云何能令發菩提心？」

不可說言：「我當調伏令得善心，得善心已，以是因緣發阿耨多羅三藐三菩提心。云何調伏？我當往彼他化自在，王其境界，彼當屬我。既屬我已，我當隨意而調伏之。」

爾時，波旬聞是語已心生憂怖，即欲退還而不能得。復作是念：「我於今者既不被縛又不得解，亦復不能作神通力。」

時魔即聞空中聲曰：「是不可說神通之力。」

魔王波旬即時便前，向不可說禮拜懺悔而作是言：「我今舍離一切魔業。」

不可說言：「波旬！誰繫縛汝？」

波旬答言：「善男子！我無系放，而不能行。」

不可說言：「善男子！如汝今者不繫不放而不能行，一切眾生亦復如是，

【現代漢語翻譯】 現代漢語譯本 得受記。 一切諸法本性清凈，平等無差別如同虛空，若能宣說這平等之理，因三昧的緣故就能得到授記。 若能了知佛法不可言說，在宣說時心中不生恐懼，能以方便法門教化眾生，因為這種智慧的緣故就能得到授記。 這時，魔王率領四種軍隊：車兵、馬兵、象兵、步兵來到佛陀所在之處。魔王自己化身成比丘的模樣，對不可說菩薩說：『善男子！魔王波旬現在率領四種軍隊來到佛陀這裡，你現在打算用什麼方法應對？』 不可說菩薩說：『他們如果來了，我當讓他們發起阿耨多羅三藐三菩提心（無上正等正覺之心）。』 比丘說：『善男子！那個魔王波旬根本沒有善心，怎麼能讓他發起菩提心呢？』 不可說菩薩說：『我當調伏他，使他生起善心，得到善心之後，以此因緣發起阿耨多羅三藐三菩提心。如何調伏呢？我目前往他化自在天（欲界第六天），統治他的境界，他將歸屬於我。既然歸屬於我，我當隨意調伏他。』 這時，波旬聽到這些話後心中感到憂愁恐懼，想要退回去卻不能。又想：『我現在既沒有被束縛，也沒有被釋放，也不能施展神通力。』 這時，魔王聽到空中傳來聲音說：『這是不可說的神通之力。』 魔王波旬立刻上前，向不可說菩薩禮拜懺悔，並說：『我現在捨棄一切魔業。』 不可說菩薩說：『波旬！是誰束縛了你？』 波旬回答說：『善男子！我沒有被束縛也沒有被釋放，卻不能行動。』 不可說菩薩說：『善男子！正如你現在不被束縛也不被釋放卻不能行動一樣，一切眾生也是如此，』

【English Translation】 English version Receive prediction. All dharmas are pure in their essence, equal and without difference like space. If one can expound this equality, one will receive prediction because of samadhi (meditative absorption). If one knows that the Dharma is inexpressible, and does not generate fear when speaking, and can skillfully transform sentient beings, one will receive prediction because of this wisdom. At that time, the Mara King (demon king) led four kinds of troops: chariots, horses, elephants, and infantry, to the place where the Buddha was. The Mara himself transformed into the appearance of a Bhikshu (monk) and said to the Bodhisattva Inexpressible, 'Good man! Mara King Papiyas (demon king) is now leading four kinds of troops to the Buddha's place. What means do you intend to use?' The Inexpressible said, 'If they come, I will cause them to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).' The Bhikshu said, 'Good man! That Mara Papiyas has no good mind at all, how can you make him generate the Bodhi mind?' The Inexpressible said, 'I will subdue him and make him generate a good mind. Having obtained a good mind, he will, through this cause, generate the mind of Anuttara-samyak-sambodhi. How will I subdue him? I will go to the Paranirmitavasavartin (heaven of control over others' creations), rule his realm, and he will belong to me. Once he belongs to me, I will subdue him as I please.' At that time, Papiyas, upon hearing these words, felt worried and fearful, and wanted to retreat but could not. He thought, 'Now I am neither bound nor released, and I cannot use my supernatural powers.' Then, the Mara heard a voice in the sky saying, 'This is the power of the Inexpressible's supernatural abilities.' Mara King Papiyas immediately went forward, bowed to the Inexpressible, repented, and said, 'I now abandon all Mara's deeds.' The Inexpressible said, 'Papiyas! Who has bound you?' Papiyas replied, 'Good man! I am neither bound nor released, yet I cannot move.' The Inexpressible said, 'Good man! Just as you are now neither bound nor released yet cannot move, so it is with all sentient beings.'

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無系無放而不能行。何以故？無明愛等顛倒繫縛，不得解脫。波旬！汝今若欲壞繫縛者，應當速發阿耨多羅三藐三菩提心。」

波旬答言：「善男子！一切眾產生就幾法，能發無上菩提心耶？」

「波旬！眾產生就十六種法，能發阿耨多羅三藐三菩提心。何等十六？所謂常修上心瑩磨諸根，勤修諸善莊嚴功德，至心持戒不生悔厭，修集大悲憐愍眾生，信佛世尊有大慈悲，為諸眾生受行諸苦，能壞眾生所有苦惱，調伏諸根具足正念，心無所畏不求諸有，樂求佛智不樂二乘，受樂無慢受苦無悔，恭敬智慧破壞憍慢，知恩報恩具足身力，護持正法不斷三寶，是名十六。善男子！若有眾生具如是法，當知是人能發阿耨多羅三藐三菩提心。」

波旬言：「善男子！眾生若具如是等法，能發阿耨多羅三藐三菩提心者，我今實無如是等法，云何能發無上道心？」

不可說言：「波旬！譬如種樹為華果實，初雖未有，當知其後必得不疑。眾生若為向菩提心行，亦復如是，雖未現有，漸漸當得是十六法。」

波旬言：「善哉，善哉！善男子！如汝所說。」說是法時，天與人眾三萬二千，發阿耨多羅三藐三菩提心。

波旬言：「善男子！云何名為向菩提心行？」

「善男子！有三十二法，向菩

【現代漢語翻譯】 現代漢語譯本： 沒有被束縛也沒有被放開，所以無法行動。這是為什麼呢？因為無明（avidya，指對真理的無知）、愛慾等顛倒的束縛，使人無法解脫。波旬（Papiyas，魔王）！你如果想要破壞這些束縛，就應當儘快發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。 波旬回答說：『善男子！一切眾生要成就多少種法，才能發起無上菩提心呢？』 『波旬！眾生要成就十六種法，才能發起阿耨多羅三藐三菩提心。是哪十六種呢？就是：經常修習上等心來磨礪諸根（indriya，指眼、耳、鼻、舌、身、意六根），勤奮修習各種善行來莊嚴功德，至誠持戒而不生後悔厭倦，修集大悲心來憐憫眾生，相信佛世尊具有大慈悲心，爲了眾生而承受各種苦難，能夠破除眾生的一切苦惱，調伏諸根並具足正念，心中無所畏懼不貪求諸有（bhava，指三界輪迴），樂於追求佛的智慧而不樂於二乘（sravaka-yana，聲聞乘和pratyekabuddha-yana，緣覺乘），享受快樂時不驕慢，承受痛苦時不後悔，恭敬智慧並破除驕慢，知恩圖報並具足身力，護持正法使三寶（buddha，佛；dharma，法；sangha，僧）不斷絕，這就是十六種。善男子！如果有眾生具備這些法，應當知道這個人能夠發起阿耨多羅三藐三菩提心。』 波旬說：『善男子！眾生如果具備這些法，就能發起阿耨多羅三藐三菩提心，我現在實在沒有這些法，怎麼能發起無上道心呢？』 不可說回答說：『波旬！譬如種植樹木是爲了開花結果，雖然最初沒有，但應當知道之後必定會得到，不會有疑問。眾生如果爲了趨向菩提心而修行，也是如此，雖然現在還沒有，但會漸漸得到這十六種法。』 波旬說：『好啊，好啊！善男子！正如你所說。』當說此法時，天人和大眾三萬二千人，都發起了阿耨多羅三藐三菩提心。 波旬說：『善男子！什麼叫做趨向菩提心的修行呢？』 『善男子！有三十二法，是趨向菩提心的修行。

【English Translation】 English version: It cannot move without being bound or released. Why is that? Because of the binding of ignorance (avidya), craving, and other inverted attachments, one cannot attain liberation. Papiyas (Mara)! If you wish to break these bonds, you should quickly generate the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment).' Papiyas replied, 'Good man! How many qualities must all beings possess to generate the supreme bodhi mind?' 'Papiyas! Beings must possess sixteen qualities to generate the mind of anuttara-samyak-sambodhi. What are these sixteen? They are: constantly cultivating a superior mind to refine the senses (indriya), diligently cultivating all good deeds to adorn merit, sincerely upholding precepts without regret or weariness, cultivating great compassion to pity all beings, believing that the World Honored One Buddha has great compassion, enduring all kinds of suffering for the sake of beings, being able to destroy all the sufferings of beings, subduing the senses and possessing right mindfulness, having no fear in the mind and not seeking any existence (bhava), delighting in seeking the wisdom of the Buddha and not delighting in the two vehicles (sravaka-yana and pratyekabuddha-yana), not being arrogant when experiencing pleasure, not regretting when experiencing suffering, respecting wisdom and destroying arrogance, knowing gratitude and repaying kindness, possessing physical strength, protecting the true Dharma and not allowing the Three Jewels (buddha, dharma, sangha) to be discontinued. These are the sixteen. Good man! If any being possesses these qualities, know that this person can generate the mind of anuttara-samyak-sambodhi.' Papiyas said, 'Good man! If beings possess these qualities, they can generate the mind of anuttara-samyak-sambodhi. I do not possess these qualities, how can I generate the supreme mind of enlightenment?' The Ineffable One replied, 'Papiyas! It is like planting a tree for flowers and fruits. Although they are not there at first, know that they will surely be obtained later without doubt. If beings practice towards the bodhi mind, it is the same. Although they are not present now, they will gradually obtain these sixteen qualities.' Papiyas said, 'Excellent, excellent! Good man! It is as you say.' When this Dharma was spoken, thirty-two thousand gods and humans generated the mind of anuttara-samyak-sambodhi. Papiyas said, 'Good man! What is called practice towards the bodhi mind?' 'Good man! There are thirty-two practices that are towards the bodhi mind.'

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提心而得增長。何等三十二？一者、至心；二者、定心；三者、凈心；四者、欲心；五者、不放逸心；六者、修集善法；七者、莊嚴趣向無上菩提；八者、能以四攝攝取眾生；九者、樂行方便；十者、調伏眾生；十一者、能熟眾生；十二者、能知因緣；十三者、勤行精進；十四者、親近善友；十五者、具足信心；十六者、具足信心故便生歡喜；十七者、供養恭敬師長和上有德之人；十八者、能瞻病苦；十九者、能善思惟；二十者、如法而住；二十一者、為護法故不惜身命；二十二者、成就總持；二十三者、具足念心；二十四者、能說深法；二十五者、具足智慧；二十六者、具足諸力；二十七者、愿于菩提；二十八者、不捨眾生；二十九者、修集慈悲喜捨之心；三十者、游于生死心不生悔；三十一者、為受身故莊嚴福德，為發凈愿莊嚴智慧；三十二者、知一切法不可宣說。是名三十二。菩薩若能增長是法，必得阿耨多羅三藐三菩提。

「善男子！譬如秋夜初月增長亦明亦凈，眾生未發菩提之心，具足如是三十二法，亦復如是。

「善男子！菩薩若能具足如是三十二法得妙色相，常為天人之所供養，能捨一切不求果報，發大誓願凈於三世。持戒完凈不漏不破，修于忍辱得從聞善，無生法忍莊嚴善法，身心寂靜

【現代漢語翻譯】 現代漢語譯本 通過專注而獲得增長。哪三十二種呢？第一，至誠之心；第二，禪定之心；第三，清凈之心；第四，愿欲之心；第五，不放逸之心；第六，修習善法；第七，莊嚴地趨向無上菩提（無上正等正覺）；第八，能以四攝（佈施、愛語、利行、同事）攝取眾生；第九，樂於實行方便法門；第十，調伏眾生；第十一，能使眾產生熟；第十二，能知曉因緣；第十三，勤奮精進；第十四，親近善友；第十五，具足信心；第十六，因具足信心而生歡喜；第十七，供養恭敬師長和有德之人；第十八，能照顧病苦之人；第十九，能善於思惟；第二十，如法而住；第二十一，爲了護持佛法而不惜身命；第二十二，成就總持（記憶和理解佛法）；第二十三，具足正念；第二十四，能宣說甚深佛法；第二十五，具足智慧；第二十六，具足諸種力量；第二十七，發願證得菩提；第二十八，不捨棄眾生；第二十九，修習慈悲喜捨之心；第三十，遊歷生死輪迴而心不生悔恨；第三十一，爲了受生而莊嚴福德，爲了發起清凈願望而莊嚴智慧；第三十二，了知一切法不可言說。這稱為三十二種。菩薩如果能增長這些法，必定能證得阿耨多羅三藐三菩提（無上正等正覺）。 『善男子！譬如秋夜初月增長，既明亮又清凈，眾生未發菩提之心，具足這三十二種法，也像這樣。』 『善男子！菩薩如果能具足這三十二種法，就能獲得美好的色相，常為天人所供養，能捨棄一切而不求回報，發起大誓願來清凈三世（過去、現在、未來）。持戒圓滿清凈，沒有遺漏和破損，修習忍辱，能從聽聞中獲得善法，以無生法忍（對一切法不生不滅的理解）來莊嚴善法，身心寂靜。』

【English Translation】 English version Growth is attained through focused mind. What are the thirty-two? First, a sincere mind; second, a concentrated mind; third, a pure mind; fourth, a desiring mind; fifth, a non-negligent mind; sixth, cultivating good dharmas; seventh, adorning the path towards Anuttara-samyak-sambodhi (supreme perfect enlightenment); eighth, being able to gather beings with the four means of gathering (giving, kind speech, beneficial action, and cooperation); ninth, delighting in practicing skillful means; tenth, taming beings; eleventh, being able to mature beings; twelfth, being able to understand causes and conditions; thirteenth, diligently practicing vigor; fourteenth, associating with good friends; fifteenth, possessing complete faith; sixteenth, because of possessing complete faith, joy arises; seventeenth, making offerings and respecting teachers and virtuous elders; eighteenth, being able to care for the sick; nineteenth, being able to contemplate well; twentieth, abiding in accordance with the Dharma; twenty-first, not sparing one's life for the sake of protecting the Dharma; twenty-second, accomplishing dharani (retention and understanding of the Dharma); twenty-third, possessing mindfulness; twenty-fourth, being able to speak profound Dharma; twenty-fifth, possessing wisdom; twenty-sixth, possessing all powers; twenty-seventh, aspiring to Bodhi; twenty-eighth, not abandoning beings; twenty-ninth, cultivating loving-kindness, compassion, joy, and equanimity; thirtieth, wandering in samsara (cycle of birth and death) without regret; thirty-first, adorning merit for the sake of taking birth, and adorning wisdom for the sake of generating pure vows; thirty-second, knowing that all dharmas are inexpressible. These are called the thirty-two. If a Bodhisattva can increase these dharmas, they will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). 『Good man! Just as the new moon in the autumn night grows, becoming both bright and pure, so too are beings who have not yet generated the mind of Bodhi, but possess these thirty-two dharmas.』 『Good man! If a Bodhisattva can possess these thirty-two dharmas, they will attain beautiful physical characteristics, will always be revered by gods and humans, will be able to give up everything without seeking reward, and will generate great vows to purify the three times (past, present, and future). They will uphold the precepts completely and purely, without any omissions or violations, will cultivate patience, will gain good dharmas from hearing, will adorn good dharmas with the forbearance of non-origination (understanding that all dharmas are neither created nor destroyed), and will have a peaceful body and mind.』

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不貪善根。終不修集愛味諸禪，亦不修集緣眾生慈，唯修法緣、無緣之慈，修集大悲作他所作，知恩報恩不捨眾生。樂聽正法如聞而說，演說法時無有食想，能調自他離貪恚心，以四攝法攝取眾生，修行福智二種莊嚴。毗婆舍那及舍摩他，具足念心凈諸威儀，成就獲得四無礙智，身口意業從於智慧，其心堅固無有退轉，常能利益一切眾生。

「波旬！為諸眾生入佛法故，示有文字音聲演說，第一義中都無如是文字聲說，是則名為一切法性，一切法性性不可說。」

波旬言：「善男子！若一切法不可說者，菩薩云何發大誓願向于菩提？」

不可說言：「波旬！譬如虛空其性無邊，是中寧可作井池不？」

「不也。善男子！」

「波旬！若一切法性無不可說者，終不可證不可宣說。」

波旬言：「云何名為發菩提心？」

不可說言：「了知貪性則名發心。若復了知瞋癡慳妒、陰入諸界、無明行識名色六入乃至生老病死大苦，是名發心。」

波旬言：「一切諸法有何等性？」

「波旬！一切諸法無出是性。」

波旬言：「云何無出？」

「夫無出者即無魔跡。魔跡即是我及我所，離我我所是名無出。覺觀因緣行想聚取，說想非想、生滅善惡、有漏無漏

【現代漢語翻譯】 現代漢語譯本：不貪著于善的根基。最終不修習那些帶有愛慾滋味的禪定，也不修習以眾生為對象的慈悲，只修習以法為對象的慈悲和無緣大慈，修習大悲心以承擔他人的責任，知恩圖報，不捨棄眾生。樂於聽聞正法，聽聞后如實宣說，演說佛法時沒有飲食的念頭，能夠調伏自己和他人的貪嗔之心，用四攝法來攝受眾生，修行福德和智慧兩種莊嚴。修習毗婆舍那（Vipassanā，內觀）和舍摩他（Samatha，止觀），具足正念，清凈各種威儀，成就獲得四無礙智，身口意三業都依從於智慧，內心堅定不退轉，常常能夠利益一切眾生。 『波旬（Pāpīyas，魔王）！爲了讓眾生進入佛法，才示現用文字和音聲來演說，但在第一義諦中，根本沒有這樣的文字和音聲的說法，這被稱為一切法的本性，一切法的本性是不可言說的。』 波旬說：『善男子！如果一切法都不可說，菩薩如何發起大誓願，趨向菩提（bodhi，覺悟）呢？』 不可說回答說：『波旬！譬如虛空，它的本性是無邊無際的，在虛空中難道可以開鑿水井或池塘嗎？』 『不能。善男子！』 『波旬！如果一切法的本性沒有不可說的，最終就無法證得，也無法宣說。』 波旬說：『什麼叫做發菩提心？』 不可說回答說：『了知貪慾的本性就叫做發心。如果進一步了知嗔恨、愚癡、慳吝、嫉妒、五陰（skandha，構成個體的五種要素）、十二入（āyatana，感官與對像）、十八界（dhātu，構成經驗的要素）、無明、行、識、名色、六入，乃至生老病死這些大苦，這就叫做發心。』 波旬說：『一切諸法有什麼樣的本性？』 『波旬！一切諸法都沒有超出這種本性。』 波旬說：『如何叫做沒有超出？』 『所謂沒有超出，就是沒有魔的軌跡。魔的軌跡就是我以及我所擁有的，離開我以及我所擁有的，就叫做沒有超出。覺觀、因緣、行、想的聚集和執取，說想非想、生滅、善惡、有漏無漏，

【English Translation】 English version: Not being greedy for the roots of goodness. Ultimately, not cultivating the meditative states that are flavored with craving, nor cultivating compassion directed towards sentient beings, but only cultivating compassion based on the Dharma and boundless compassion, cultivating great compassion to take on the responsibilities of others, knowing gratitude and repaying kindness, not abandoning sentient beings. Delight in hearing the true Dharma, and after hearing it, speak it truthfully, having no thought of food when expounding the Dharma, being able to tame one's own and others' greed and anger, using the four means of gathering to embrace sentient beings, cultivating the two adornments of merit and wisdom. Practicing Vipassanā (insight meditation) and Samatha (calm abiding meditation), possessing mindfulness, purifying all forms of conduct, achieving the four unobstructed knowledges, with body, speech, and mind all following wisdom, with a firm and unretreating mind, always being able to benefit all sentient beings. 『Pāpīyas (Mara)! For the sake of leading sentient beings into the Buddha's Dharma, it is shown through words and sounds, but in the ultimate truth, there are no such words and sounds, this is called the nature of all dharmas, and the nature of all dharmas is inexpressible.』 Pāpīyas said, 『Good man! If all dharmas are inexpressible, how can a Bodhisattva make great vows towards Bodhi (enlightenment)?』 The Inexpressible replied, 『Pāpīyas! For example, space, its nature is boundless, can one dig wells or ponds in space?』 『No. Good man!』 『Pāpīyas! If the nature of all dharmas had something that was not inexpressible, it could ultimately not be realized or proclaimed.』 Pāpīyas said, 『What is called the arising of the Bodhi mind?』 The Inexpressible replied, 『Knowing the nature of greed is called the arising of the mind. If one further knows anger, ignorance, stinginess, jealousy, the five skandhas (aggregates), the twelve āyatanas (sense bases), the eighteen dhātus (elements), ignorance, formations, consciousness, name and form, the six entrances, and even the great sufferings of birth, old age, sickness, and death, this is called the arising of the mind.』 Pāpīyas said, 『What is the nature of all dharmas?』 『Pāpīyas! All dharmas do not go beyond this nature.』 Pāpīyas said, 『How is it that they do not go beyond?』 『That which does not go beyond is the absence of the traces of Mara. The traces of Mara are the self and what belongs to the self, and to be free from the self and what belongs to the self is called not going beyond. The gathering and grasping of perception, conditions, formations, and thoughts, the saying of thought and non-thought, arising and ceasing, good and evil, defiled and undefiled,

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、有為無為、世及出世，即是魔跡；若無如是即是無出。」說是法時，八千菩薩得無生忍。

虛空之中出如是聲：「善哉，善哉！波旬！」說是法時八千菩薩得無生忍。

波旬言：「善男子！菩薩具足何等法故得無生忍？」

空中聲曰：「修集具足六波羅蜜得無生忍。」

爾時，不可說菩薩白佛言：「世尊！唯愿如來為諸菩薩說不可說。」

佛言：「善男子！若有菩薩行檀波羅蜜時，觀身如幻，觀受如夢，觀于菩提猶如虛空，行施之時不見一法，是名檀波羅蜜不可宣說。若有菩薩觀戒戒地、毀戒及地，觀諸眾生無有我性，觀於法性，是名持戒不毀破戒。具足戒已不發三眼：一、持戒眼；二、破戒眼；三、菩薩眼。雖復持戒不求一法，不見菩提去來現在，是名尸波羅蜜不可宣說。

「善男子！若有菩薩觀諸眾生不生不出而修于忍，觀于菩提眾生諸法皆悉空寂，眾生空中無瞋喜心，亦復不覺一法怨相而修于忍，亦復不覺遠離一法而修于忍，是名羼提波羅蜜不可宣說。

「善男子！若有菩薩勤行精進，都不見有身口意等一法是生、一法是滅，而修精進不壞法界，為度眾生而修莊嚴，于空無我不生錯亂，為欲具足一切佛法而行莊嚴。聞說佛法即是無法，於是事中不生恐怖，清凈莊

【現代漢語翻譯】 現代漢語譯本：執著于『有為』（saṃskṛta，指有生滅變化的現象）和『無為』（asaṃskṛta，指無生滅變化的真理），執著于『世間』（loka，指凡俗世界）和『出世間』（lokottara，指超越凡俗的境界），這些都是魔的軌跡；如果沒有任何這樣的執著，那就是沒有出離。』當佛陀說此法時，八千位菩薩證得了無生法忍（anutpattika-dharma-kṣānti，指對諸法不生不滅的真理的領悟）。 虛空中傳來這樣的聲音：『善哉，善哉！波旬（Pāpīyas，魔王）！』當佛陀說此法時，八千位菩薩證得了無生法忍。 波旬說：『善男子！菩薩具足什麼樣的法才能證得無生法忍？』 空中的聲音說：『修習圓滿六波羅蜜（ṣaṭ pāramitā，指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）就能證得無生法忍。』 這時，不可說菩薩（anabhilāpya bodhisattva）對佛說：『世尊！請如來為諸菩薩宣說不可說之法。』 佛說：『善男子！如果菩薩在行佈施波羅蜜（dāna-pāramitā，指佈施的圓滿）時，觀身如幻，觀受如夢，觀菩提（bodhi，指覺悟）猶如虛空，行佈施時不見一法，這叫做佈施波羅蜜不可宣說。如果菩薩觀察持戒（śīla，指戒律）的戒地、毀戒及地，觀察諸眾生沒有我性（ātman，指實體性的自我），觀察法性（dharma-tā，指諸法的真實本性），這叫做持戒而不毀破戒。具足戒之後不生起三種眼：一、持戒眼；二、破戒眼；三、菩薩眼。雖然持戒，但不追求一法，不見菩提的過去、現在、未來，這叫做尸波羅蜜（śīla-pāramitā，指持戒的圓滿）不可宣說。 『善男子！如果菩薩觀察諸眾生不生不出而修忍辱（kṣānti，指忍耐），觀察菩提、眾生、諸法都空寂，眾生空中沒有嗔喜之心，也不覺察一法怨相而修忍辱，也不覺察遠離一法而修忍辱，這叫做羼提波羅蜜（kṣānti-pāramitā，指忍辱的圓滿）不可宣說。 『善男子！如果菩薩勤行精進（vīrya，指努力），都不見有身口意等一法是生、一法是滅，而修精進不壞法界（dharma-dhātu，指諸法存在的根本），爲了度化眾生而修莊嚴，對於空無我（śūnyatā，指空性；anātman，指無我）不生錯亂，爲了具足一切佛法而行莊嚴。聽聞佛法即是無法，在這樣的事中不生恐怖，清凈莊嚴。』

【English Translation】 English version: Attachment to 『conditioned』 (saṃskṛta, referring to phenomena that arise and cease) and 『unconditioned』 (asaṃskṛta, referring to the truth that does not arise or cease), attachment to 『the world』 (loka, referring to the mundane world) and 『transcendence of the world』 (lokottara, referring to the realm beyond the mundane), these are the traces of Mara; if there is no such attachment, then there is no departure.』 When the Buddha spoke this Dharma, eight thousand Bodhisattvas attained the tolerance of the non-arising of dharmas (anutpattika-dharma-kṣānti, referring to the realization of the truth that all dharmas neither arise nor cease). From the void came such a voice: 『Well done, well done! Pāpīyas (Mara, the demon king)!』 When the Buddha spoke this Dharma, eight thousand Bodhisattvas attained the tolerance of the non-arising of dharmas. Pāpīyas said: 『Good man! What kind of Dharma does a Bodhisattva need to possess in order to attain the tolerance of the non-arising of dharmas?』 The voice from the void said: 『By cultivating and perfecting the six pāramitās (ṣaṭ pāramitā, referring to the six perfections of giving, morality, patience, effort, meditation, and wisdom), one can attain the tolerance of the non-arising of dharmas.』 At that time, the Inexpressible Bodhisattva (anabhilāpya bodhisattva) said to the Buddha: 『World Honored One! May the Tathāgata explain the inexpressible Dharma for all Bodhisattvas.』 The Buddha said: 『Good man! If a Bodhisattva, when practicing the perfection of giving (dāna-pāramitā, referring to the perfection of giving), observes the body as an illusion, observes feelings as a dream, observes bodhi (bodhi, referring to enlightenment) as empty space, and when giving, does not see a single dharma, this is called the inexpressible perfection of giving. If a Bodhisattva observes the ground of precepts (śīla, referring to moral discipline), the breaking of precepts, and the ground, observes that all beings have no self (ātman, referring to a substantial self), and observes the nature of dharmas (dharma-tā, referring to the true nature of all dharmas), this is called upholding precepts without breaking them. Having perfected the precepts, one does not give rise to three kinds of eyes: first, the eye of upholding precepts; second, the eye of breaking precepts; third, the eye of a Bodhisattva. Although upholding precepts, one does not seek a single dharma, and does not see the past, present, or future of bodhi, this is called the inexpressible perfection of morality (śīla-pāramitā, referring to the perfection of morality).』 『Good man! If a Bodhisattva observes that all beings neither arise nor cease and cultivates patience (kṣānti, referring to forbearance), observes that bodhi, beings, and all dharmas are empty and still, that in the emptiness of beings there is no anger or joy, and does not perceive a single dharma as an object of resentment while cultivating patience, and does not perceive the separation from a single dharma while cultivating patience, this is called the inexpressible perfection of patience (kṣānti-pāramitā, referring to the perfection of patience).』 『Good man! If a Bodhisattva diligently practices effort (vīrya, referring to diligence), does not see a single dharma such as body, speech, or mind as arising or ceasing, and cultivates effort without destroying the dharma-dhātu (dharma-dhātu, referring to the fundamental basis of the existence of all dharmas), cultivates adornment for the sake of liberating beings, does not become confused about emptiness and no-self (śūnyatā, referring to emptiness; anātman, referring to no-self), and practices adornment in order to perfect all Buddha-dharmas. Hearing that the Buddha-dharma is no-dharma, one does not become afraid in this matter, and is purely adorned.』

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嚴如來世界，雖復莊嚴觀之如空，亦不莊嚴轉於法輪。何以故？一切法性不可說故。是名毗梨耶波羅蜜不可宣說。

「善男子！若有菩薩修禪波羅蜜，修已不見過去心性，凈本性已不見住處，亦復不見貪恚癡心、上中下心及無貪恚，愚癡慧心亦不分別。何以故？如貪恚癡性，無貪恚癡亦復如是，如是觀已亦入禪定，亦不能作平等平等，亦不能以不平等法而作平等，亦能了知陰界諸入、善惡凈穢、有漏無漏、世間出世間、生死涅槃對治等法，是名禪波羅蜜不可宣說。

「善男子！云何名為不可宣說般若波羅蜜？若無慧行，無我我所眾生壽命士夫，常斷有無等見，欲界色界及無色界，是名無行。無有諍訟、無去無來，是則名為隨於慧行。離無明闇及惡邪見，觀如是法即真實觀。

「善男子！火災起時一切燒盡，無有因緣唯除虛空。菩薩行是不可宣說般若波羅蜜時，亦復如是無有因緣，見一切法本性盡滅，以方便故為諸眾生宣說涅槃。亦知眾生無有名字，以方便故宣說名字，以慧力故知過去未來說于出滅。雖復了知無有身心，以方便故說于身心。

「雖知諸法不可宣說，為眾生故方便而說。雖知無施及以受者，以方便故說施說受。雖知諸法本性清凈，以方便故說有禁戒。雖知諸法本無瞋性，以方便

【現代漢語翻譯】 現代漢語譯本：如來所處的莊嚴世界，即使再莊嚴，觀看起來也如同虛空，並非真正的莊嚴，而是在其中轉動法輪（佛法的教義）。為什麼呢？因為一切法的本性都無法用言語表達。這被稱為毗梨耶波羅蜜（精進波羅蜜）的不可宣說。 善男子！如果菩薩修習禪波羅蜜（禪定波羅蜜），修習之後，不執著於過去的心性，凈化了本性之後也不執著于任何住處，也不執著于貪、嗔、癡的心，不執著于上、中、下等分別心，以及無貪、無嗔、無癡的智慧心，也不做任何分別。為什麼呢？因為貪、嗔、癡的本性，與無貪、無嗔、無癡的本性一樣，都是空性的。這樣觀察之後，也能進入禪定，但不會執著于平等或不平等，也不會用不平等的方法來追求平等。他能了知五蘊（陰）、十二處（界）、十八界（入）、善惡凈穢、有漏無漏、世間出世間、生死涅槃等對治之法。這被稱為禪波羅蜜的不可宣說。 善男子！什麼叫做不可宣說的般若波羅蜜（智慧波羅蜜）？如果沒有智慧的修行，沒有我、我所、眾生、壽命、士夫等執著，沒有常、斷、有、無等錯誤的見解，沒有欲界（）和無慾界（）的執著，這就叫做無行。沒有爭論，沒有來去，這就叫做隨順智慧的修行。遠離無明的黑暗和錯誤的邪見，這樣觀察法就是真實的觀察。 善男子！當火災發生時，一切都會被燒盡，沒有任何因緣，除了虛空。菩薩在修行這不可宣說的般若波羅蜜時，也是如此，沒有任何因緣，看到一切法的本性都歸於寂滅。爲了方便眾生，他會宣說涅槃。他也知道眾生沒有名字，但爲了方便，他會宣說名字。他以智慧的力量知道過去、未來，並說出滅盡。雖然他知道沒有身心，但爲了方便，他會說身心。 雖然知道一切法都不可宣說，但爲了眾生，他會方便地說。雖然知道沒有施者和受者，但爲了方便，他會說施與受。雖然知道一切法的本性清凈，但爲了方便，他會說有戒律。雖然知道一切法的本性沒有嗔恨，但爲了方便，他會說有嗔恨。

【English Translation】 English version: The majestic world of the Tathagata, even if it appears magnificent, is viewed as empty, not truly majestic, but rather a place where the Dharma wheel (teachings of Buddhism) is turned. Why is this so? Because the nature of all dharmas cannot be expressed in words. This is called the inexpressibility of Virya Paramita (Perfection of Effort). Good man! If a Bodhisattva cultivates Dhyana Paramita (Perfection of Meditation), after cultivating, he does not cling to the nature of the past mind, and after purifying his nature, he does not cling to any dwelling place. He also does not cling to the mind of greed, hatred, and delusion, nor to the mind of superior, middle, and inferior, nor to the mind of wisdom without greed, hatred, and delusion, and he makes no distinctions. Why is this so? Because the nature of greed, hatred, and delusion is the same as the nature of no greed, no hatred, and no delusion, both being empty. After observing in this way, he can also enter into meditation, but he will not cling to equality or inequality, nor will he use unequal methods to pursue equality. He can understand the aggregates (skandhas), the twelve sense bases (ayatanas), the eighteen realms (dhatus), good and evil, pure and impure, defiled and undefiled, worldly and transcendental, birth and death, Nirvana, and other antidotal dharmas. This is called the inexpressibility of Dhyana Paramita. Good man! What is called the inexpressible Prajna Paramita (Perfection of Wisdom)? If there is no practice of wisdom, no clinging to self, what belongs to self, sentient beings, life span, or person, no clinging to views of permanence, annihilation, existence, or non-existence, no clinging to the desire realm () and the formless realm (), this is called no practice. Without disputes, without coming or going, this is called following the practice of wisdom. Being free from the darkness of ignorance and wrong views, observing the Dharma in this way is true observation. Good man! When a fire disaster occurs, everything is burned away, without any cause, except for space. When a Bodhisattva practices this inexpressible Prajna Paramita, it is also the same, without any cause, seeing that the nature of all dharmas is extinguished. For the sake of convenience for sentient beings, he will proclaim Nirvana. He also knows that sentient beings have no names, but for convenience, he will proclaim names. With the power of wisdom, he knows the past and future and speaks of extinction. Although he knows there is no body or mind, for convenience, he will speak of body and mind. Although he knows that all dharmas are inexpressible, for the sake of sentient beings, he will speak conveniently. Although he knows there is no giver or receiver, for convenience, he will speak of giving and receiving. Although he knows that the nature of all dharmas is pure, for convenience, he will speak of precepts. Although he knows that the nature of all dharmas has no anger, for convenience, he will speak of anger.

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故修集忍辱。雖知無修無有遠離，以方便故勤修精進。雖知諸法本性寂靜，以方便故修行禪定。雖知無有生死涅槃，以方便故修集智慧。雖知諸法本性自滅，以方便故說于涅槃即是般若。夫般若者，無聲名字不可宣說，不可見聞無心無識，不取不捨非我我所，非有處所形質規矩，不高不下非色非見，非對非作非覺非想，無有住處非去來現在，非色聲香味觸法意，非明非闇非是虛空，非內非外非作非有，非肥非瘦非增非減，本性清凈非貪恚癡，亦非狂亂無有邊際不可稱量，是名般若波羅蜜不可宣說。」

說是法時，魔王波旬于系得脫，心生歡喜，即作是言：「如我今聞不可說法而得解脫。若有善男子、善女人聞是法者，亦當如我于顛倒中而得解脫，一切眾魔不得其便。」爾時，會中萬二千眾生髮阿耨多羅三藐三菩提心。

是時，阿難白佛言：「世尊！如是正法，名字何等？云何奉持？」

佛告阿難：「是經名為『方等大集』，亦複名為『不可說法』，亦複名『入一切佛法斷一切佛所有名字』。若有人能頂戴受持如是等法，即能獲得阿耨多羅三藐三菩提。」

爾時，空中多設伎樂香華供養不可說菩薩。是時，三千大千世界六種震動。

大方等大集經卷第十三 大正藏第 13 冊 No.

【現代漢語翻譯】 現代漢語譯本：因此，要修習忍辱。雖然知道沒有修習也沒有遠離，但爲了方便的緣故，要勤奮精進地修習。雖然知道一切法的本性是寂靜的，但爲了方便的緣故，要修行禪定。雖然知道沒有生死也沒有涅槃，但爲了方便的緣故，要修習智慧。雖然知道一切法的本性是自然消滅的，但爲了方便的緣故，說涅槃就是般若（智慧）。所謂般若，是沒有聲音、名字，不可宣說，不可見聞，沒有心識，不取不捨，不是我，也不是我所擁有的，沒有處所、形體、規則，不高不下，不是色，也不是見，不是對立，也不是作為，不是感覺，也不是思想，沒有住處，不是過去、現在、未來，不是色、聲、香、味、觸、法、意，不是光明，也不是黑暗，不是虛空，不是內在，也不是外在，不是作為，也不是擁有，不是肥胖，也不是瘦弱，不是增加，也不是減少，本性清凈，沒有貪婪、嗔恨、愚癡，也不是狂亂，沒有邊際，不可稱量，這叫做般若波羅蜜（到達彼岸的智慧），不可宣說。 當宣說此法時，魔王波旬（欲界第六天之主）從束縛中解脫，心中歡喜，就說：『我今天聽聞了不可說的法而得到解脫。如果有善男子、善女人聽聞此法，也應當像我一樣從顛倒中得到解脫，一切眾魔都無法得逞。』當時，會中有萬二千眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 這時，阿難（佛陀的十大弟子之一）問佛說：『世尊！這樣的正法，名字是什麼？應當如何奉持？』 佛告訴阿難說：『這部經名為《方等大集》（廣大的平等集會），也名為《不可說法》，也名為《入一切佛法斷一切佛所有名字》。如果有人能夠頂戴受持這樣的法，就能獲得阿耨多羅三藐三菩提。』 這時，空中出現許多伎樂和香花，供養不可說的菩薩。當時，三千大千世界發生六種震動。

【English Translation】 English version: Therefore, one should cultivate patience. Although it is known that there is neither cultivation nor non-cultivation, for the sake of skillful means, one should diligently cultivate effort. Although it is known that the nature of all dharmas is quiescent, for the sake of skillful means, one should practice meditation. Although it is known that there is neither birth and death nor nirvana, for the sake of skillful means, one should cultivate wisdom. Although it is known that the nature of all dharmas is self-extinguishing, for the sake of skillful means, it is said that nirvana is prajna (wisdom). What is called prajna is without sound or name, cannot be spoken, cannot be seen or heard, without mind or consciousness, neither grasping nor abandoning, not 'I' nor 'mine', without place, form, or rule, neither high nor low, neither form nor seeing, neither opposing nor acting, neither feeling nor thinking, without a dwelling place, neither past, present, nor future, not form, sound, smell, taste, touch, dharma, or intention, neither light nor darkness, not emptiness, neither internal nor external, neither acting nor possessing, neither fat nor thin, neither increasing nor decreasing, its inherent nature is pure, without greed, hatred, or delusion, nor is it chaotic, without boundaries, immeasurable, this is called Prajna Paramita (perfection of wisdom), which cannot be spoken. When this Dharma was being spoken, Mara Papiyas (the lord of the sixth heaven of the desire realm) was released from his bonds, and with joy in his heart, he said: 'Today I have heard the unspeakable Dharma and have attained liberation. If any good man or good woman hears this Dharma, they should also attain liberation from delusion as I have, and all demons will be unable to take advantage.' At that time, twelve thousand beings in the assembly generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment). At this time, Ananda (one of the Buddha's ten great disciples) asked the Buddha: 'World Honored One! What is the name of this righteous Dharma? How should it be upheld?' The Buddha told Ananda: 'This sutra is named 'The Great Assembly of the Vaipulya' (the great and equal gathering), it is also named 'The Unspeakable Dharma', and it is also named 'Entering All Buddha Dharmas and Cutting Off All Names of the Buddhas'. If anyone can uphold and receive such a Dharma, they will attain Anuttara-samyak-sambodhi.' At that time, many musical instruments and fragrant flowers appeared in the sky, offered to the unspeakable Bodhisattvas. At that time, the three thousand great thousand worlds shook in six ways.

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0397 大方等大集經

大方等大集經卷第十四

北涼天竺三藏曇無讖譯

虛空藏品第八之一所問品第一

爾時，婆伽婆游如來行處妙寶莊嚴堂上，如來威神大功德莊嚴眾相具足，因於本行佛地得報，菩薩宮宅稱無量贊，如來神力之所建立，入無礙智行處生勝喜悅，思念進智分別巧說，眾德具足來世所嘆。

世尊、正覺善轉法輪，善能調順無量眾生，于諸法中皆得自在。知諸眾生心所趣向，善能分別一切諸根，彼岸善斷結習永盡無餘，所施佛事自然成辦。與大比丘眾六百萬人俱，其心調柔結習已斷，皆是如來法王之子，行甚深法善能解了無所有法，殊妙端正威儀具足，是大福田，正住如來所教法中。復與大菩薩僧俱，度一切諸行，不捨菩薩所行，得無我忍。于諸眾生不捨大悲，過諸世間而順世法勤化眾生，亦能善入如來行地，又復不離菩薩行地，其名曰：普明菩薩摩訶薩、無礙明菩薩、於一切法自在王菩薩、無礙行處菩薩、分別辯覺菩薩、凈無量網明燈王菩薩、不染行處菩薩、壞魔界放光明菩薩，如是等不可計阿僧祇、不可思不可稱不可量、無齊限不可說菩薩摩訶薩俱。

爾時，世尊說諸菩薩出要之行，名無礙法門莊嚴菩薩道，成就佛法諸力無畏，得知諸法自在，入陀羅

【現代漢語翻譯】 現代漢語譯本 《大方等大集經》卷第十四 北涼天竺三藏曇無讖譯 虛空藏品第八之一 所問品第一 當時，婆伽婆（Bhagavan，世尊）在如來行處（Tathagata-gocara，如來所行之處）的妙寶莊嚴堂上，如來以威神大功德莊嚴，眾相具足，因其本行在佛地得到果報，菩薩宮宅被無量讚歎，這是如來神力所建立的。他進入無礙智的行處，心中生起殊勝的喜悅，思念著增進智慧，巧妙地分別解說，眾德具足，為來世所讚歎。 世尊、正覺（Samyak-sambuddha，正等覺者）善於轉法輪，善於調伏無量眾生，在一切法中都得自在。他知道眾生心之所向，善於分別一切諸根，善於斷除彼岸的結習，使其永盡無餘，所施行的佛事自然成就。他與六百萬大比丘眾在一起，他們的心調柔，結習已斷，都是如來法王之子，修行甚深之法，善於瞭解無所有法，殊妙端正，威儀具足，是大福田，安住于如來所教之法中。他又與大菩薩僧在一起，他們度脫一切諸行，不捨菩薩所行，得到無我忍（Anatma-ksanti，無我之忍）。他們對眾生不捨大悲，超越世間而順應世法，勤勉教化眾生，也能善入如來行地，又不離菩薩行地。他們的名字是：普明菩薩摩訶薩（Samanta-prabha Bodhisattva-mahasattva）、無礙明菩薩（Apratihata-prabha Bodhisattva）、於一切法自在王菩薩（Sarva-dharma-svamin Bodhisattva）、無礙行處菩薩（Apratihata-gocara Bodhisattva）、分別辯覺菩薩（Prabheda-prati-samvid Bodhisattva）、凈無量網明燈王菩薩（Vimala-ananta-jala-prabha-pradipa-raja Bodhisattva）、不染行處菩薩（Anupalepa-gocara Bodhisattva）、壞魔界放光明菩薩（Mara-mandala-vidhvamsana-prabha Bodhisattva），如此等等不可計數、不可思議、不可稱量、無邊無際、不可言說的菩薩摩訶薩。 當時，世尊宣說諸菩薩出離要道的修行，名為無礙法門莊嚴菩薩道，成就佛法諸力無畏，得知諸法自在，入陀羅尼（dharani，總持）門。

【English Translation】 English version The Great Vaipulya Mahasamghata Sutra, Volume 14 Translated by Tripitaka Master Dharmaraksha of Northern Liang, India Chapter 8, Section 1: The Questions of Akasagarbha At that time, the Bhagavan (the Blessed One) was dwelling in the jeweled and adorned hall of the Tathagata-gocara (the realm of the Tathagata's practice). The Tathagata was adorned with great majestic power and merit, possessing all the marks of perfection. He had attained the fruition of his original practices in the Buddha-ground. The abodes of the Bodhisattvas were praised immeasurably, established by the divine power of the Tathagata. He entered the realm of unobstructed wisdom, experiencing supreme joy, contemplating the advancement of wisdom, skillfully expounding the Dharma, possessing all virtues, and being praised by future generations. The Bhagavan, the Samyak-sambuddha (Perfectly Enlightened One), skillfully turned the Wheel of Dharma, skillfully tamed countless beings, and attained freedom in all dharmas. He knew the inclinations of all beings' minds, skillfully discerned all their faculties, skillfully severed the fetters of the other shore, completely eradicating them without remainder, and naturally accomplished the Buddha's work. He was accompanied by six million great Bhikshus, whose minds were tamed, whose fetters were severed, all of whom were sons of the Dharma-king, the Tathagata. They practiced the profound Dharma, skillfully understood the Dharma of non-existence, were supremely beautiful and dignified, were great fields of merit, and dwelt in the Dharma taught by the Tathagata. He was also accompanied by a great assembly of Bodhisattvas, who had transcended all practices, did not abandon the practices of Bodhisattvas, and had attained the Anatma-ksanti (patience of non-self). They did not abandon great compassion for all beings, transcended the world while conforming to worldly ways, diligently taught and transformed beings, were able to enter the realm of the Tathagata's practice, and did not depart from the realm of the Bodhisattva's practice. Their names were: Samanta-prabha Bodhisattva-mahasattva, Apratihata-prabha Bodhisattva, Sarva-dharma-svamin Bodhisattva, Apratihata-gocara Bodhisattva, Prabheda-prati-samvid Bodhisattva, Vimala-ananta-jala-prabha-pradipa-raja Bodhisattva, Anupalepa-gocara Bodhisattva, Mara-mandala-vidhvamsana-prabha Bodhisattva, and so on, an immeasurable, inconceivable, incalculable, boundless, and inexpressible number of Bodhisattva-mahasattvas. At that time, the Bhagavan expounded the practices of the Bodhisattvas for liberation, called the Unobstructed Dharma-gate, which adorned the Bodhisattva path, accomplished the powers and fearlessness of the Buddha's Dharma, knew the freedom of all dharmas, and entered the dharani (mantra) gate.

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尼印門，入分別諸辨門，入大神通門，入說不退轉輪諸乘平等門，入一相法界無分別門，入說隨眾生根所解差別門，入堅法分別壞諸魔界善順思惟門，入斷諸結及見無礙智慧門，入無等愿方便智門，入諸佛等智門，入諸法無滯礙如實分別門，入無變異平等法門，入甚深十二因緣門，入功德智慧莊嚴佛身口意堅固思進念專無盡門，入四聖諦門。

為調伏聲聞故，入遠離身心行門。為調伏辟支佛故，入授一切智記門。為調伏菩薩故，入諸法自在門。為顯佛功德故，所謂開示解說顯現令解，教讀施設次序開張，分別令易隨順正說。

爾時，世尊如是善分別大法方便時，於此三千大千世界一切諸色像，若鐵圍山、大鐵圍山、須彌山王，及諸黑山，四天下及閻浮提，聚落、城邑、舍宅、大海、江河、泉源、陂池、藥草、樹木及諸叢林，諸龍、夜叉、乾闥婆、阿修羅、迦樓、羅緊那羅、摩睺羅伽等宮殿，地神宮殿、虛空中諸神宮殿，四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天，及梵天宮殿，上至阿迦膩吒天宮殿，一切大地及欲界色身眾生，悉皆隱蔽眼所不見，喻如劫盡火災起后，大地焦盡大水未出。當爾之時，乃無一色與眼作對。

爾時，三千大千世界亦復如是亦無少色，是欲色界所攝，唯

【現代漢語翻譯】 現代漢語譯本：進入辨別諸法的門徑，進入大神通的門徑，進入宣說不退轉法輪的諸乘平等門徑，進入一相法界無分別的門徑，進入宣說隨眾生根性所理解的差別門徑，進入堅定正法、分別破除諸魔境界、善順思惟的門徑，進入斷除一切煩惱和見解、獲得無礙智慧的門徑，進入無與倫比的願力方便智慧的門徑，進入諸佛等同智慧的門徑，進入諸法無滯礙、如實分別的門徑，進入無變異的平等法門，進入甚深的十二因緣門，進入以功德智慧莊嚴佛身口意、堅定勇猛精進、念力專注無盡的門徑，進入四聖諦的門徑。 爲了調伏聲聞（Sravaka，指聽聞佛陀教誨而修行的人）的緣故，進入遠離身心行為的門徑。爲了調伏辟支佛（Pratyekabuddha，指獨自覺悟而未宣說教法的修行者）的緣故，進入授予一切智記的門徑。爲了調伏菩薩（Bodhisattva，指發願救度一切眾生的修行者）的緣故，進入諸法自在的門徑。爲了彰顯佛陀的功德，即開示、解說、顯現令眾生理解，教導、誦讀、施設、按次序展開，分別解釋使之容易理解，隨順正法宣說。 當時，世尊如此善巧地分別大法方便時，在這三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界）中，一切諸色像，無論是鐵圍山（Cakravada，環繞世界的山脈）、大鐵圍山、須彌山王（Sumeru，世界的中心山）、以及諸黑山，四天下（Caturdvipa，指圍繞須彌山的四大洲）以及閻浮提（Jambudvipa，指我們所居住的南贍部洲），聚落、城邑、舍宅、大海、江河、泉源、陂池、藥草、樹木以及諸叢林，諸龍（Naga，神話中的蛇形生物）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，半人半鳥的樂神）、摩睺羅伽（Mahoraga，大蟒神）等宮殿，地神宮殿、虛空中諸神宮殿，四天王天（Caturmaharajika，欲界第一層天）、三十三天（Trayastrimsa，欲界第二層天）、夜摩天（Yama，欲界第三層天）、兜率陀天（Tusita，欲界第四層天）、化樂天（Nirmanarati，欲界第五層天）、他化自在天（Paranirmitavasavartin，欲界第六層天），以及梵天（Brahma，色界初禪天）宮殿，上至阿迦膩吒天（Akanistha，色界最高天）宮殿，一切大地以及欲界色身眾生，都全部隱蔽，眼睛無法看見，譬如劫盡火災發生之後，大地焦盡，大水還未出現。當那個時候，沒有一絲顏色與眼睛相對。 當時，三千大千世界也同樣如此，沒有一絲顏色，是慾望所攝，只有...

【English Translation】 English version: Entering the gate of distinguishing all dharmas, entering the gate of great supernormal powers, entering the gate of equality of all vehicles that proclaim the irreversible wheel of Dharma, entering the gate of non-discrimination of the one-form Dharma realm, entering the gate of proclaiming the differences understood according to the roots of sentient beings, entering the gate of firm Dharma, distinguishing and destroying all demonic realms, and thinking in accordance with goodness, entering the gate of cutting off all fetters and views, and obtaining unobstructed wisdom, entering the gate of incomparable vows and expedient wisdom, entering the gate of the wisdom equal to all Buddhas, entering the gate of unobstructed and truthful distinction of all dharmas, entering the gate of the unchanging and equal Dharma, entering the gate of the profound twelve links of dependent origination, entering the gate of adorning the Buddha's body, speech, and mind with merit and wisdom, firm and vigorous progress, and endless mindfulness and concentration, entering the gate of the Four Noble Truths. For the sake of taming the Sravakas (those who practice by hearing the Buddha's teachings), entering the gate of abandoning bodily and mental actions. For the sake of taming the Pratyekabuddhas (those who attain enlightenment on their own without teaching others), entering the gate of bestowing the prediction of all-knowing wisdom. For the sake of taming the Bodhisattvas (those who aspire to save all sentient beings), entering the gate of freedom in all dharmas. For the sake of manifesting the Buddha's merits, that is, to reveal, explain, and manifest so that beings understand, to teach, recite, establish, unfold in order, and explain separately to make it easy to understand, and to proclaim in accordance with the true Dharma. At that time, when the World Honored One was skillfully distinguishing the great Dharma expedient means, in this three-thousand great thousand world (Trisahasra-Mahasahasra-lokadhatu, a large world in Buddhist cosmology), all forms and appearances, whether it be the Iron Mountain Range (Cakravada, a mountain range surrounding the world), the Great Iron Mountain Range, Mount Sumeru (Sumeru, the central mountain of the world), and all the black mountains, the four continents (Caturdvipa, the four continents surrounding Mount Sumeru) and Jambudvipa (the southern continent where we live), villages, cities, dwellings, the great ocean, rivers, springs, ponds, medicinal herbs, trees, and all the forests, the palaces of the Nagas (mythical serpent-like beings), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (belligerent deities), Garudas (mythical bird-like beings), Kinnaras (celestial musicians with human and bird features), Mahoragas (great serpent deities), the palaces of the earth deities, the palaces of the deities in the sky, the Caturmaharajika heaven (the first heaven of the desire realm), the Trayastrimsa heaven (the second heaven of the desire realm), the Yama heaven (the third heaven of the desire realm), the Tusita heaven (the fourth heaven of the desire realm), the Nirmanarati heaven (the fifth heaven of the desire realm), the Paranirmitavasavartin heaven (the sixth heaven of the desire realm), and the palaces of the Brahma heavens (the first dhyana heaven of the form realm), up to the Akanistha heaven (the highest heaven of the form realm), all the earth and the sentient beings with form in the desire realm were all concealed and invisible to the eyes, like after the fire calamity at the end of a kalpa, when the earth is burned and the great water has not yet appeared. At that time, there was not a single color that could be seen by the eyes. At that time, the three-thousand great thousand world was also the same, without a single color, which is encompassed by desire, only...

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除妙寶莊嚴堂中所見色像。

爾時，于妙寶莊嚴堂中虛空中，無所依著，自然成無量百千那由他寶臺，微妙莊嚴世所樂見，喻如大妙莊嚴世界一寶莊嚴佛土菩薩所住寶臺，此諸寶臺亦復如是。見諸大眾坐寶臺中，于妙寶莊嚴堂內，自然踴出凈妙真金師子之座，高十千由旬。此師子座出妙凈光明，普照此三千大千世界，映諸菩薩光明令不明顯。

爾時，大眾歡喜踴躍，心情悅豫嘆未曾有，合掌向佛，作如是言：「今者如來必說大法，現此瑞應。」

爾時，舍利弗承佛威神從寶臺起，更整衣服，偏袒右肩右膝著地，合掌向佛，而白佛言：「世尊！是何瑞相有如是等生勝喜悅現大神變？世尊！此諸大眾皆生疑惑，愿如來說何因何緣現此未曾有事？」

爾時，佛告舍利弗：「東方去此過八佛世界微塵數等佛土，有世界名大莊嚴。彼國有佛，號一寶莊嚴如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在說法。以何因緣世界名大莊嚴？若廣說彼世界莊嚴事者，一劫不盡，是故彼土名大莊嚴。何因緣故彼佛名為一寶莊嚴？舍利弗！彼如來因一寶說法，所謂無上大乘之寶，是故彼佛名一寶莊嚴。彼佛與諸菩薩眾各升師子座，踴在空中高八十億多摩樹，為諸菩薩說虛

【現代漢語翻譯】 現代漢語譯本：除了在妙寶莊嚴堂中所見到的種種色相之外。 當時，在妙寶莊嚴堂的虛空中，沒有任何依靠，自然而然地出現了無數百千那由他（形容極多的數量）的寶臺，這些寶臺微妙莊嚴，世人樂於見到，就像大妙莊嚴世界中一個寶莊嚴佛土的菩薩所居住的寶臺一樣，這些寶臺也是如此。看到大眾都坐在寶臺中，在妙寶莊嚴堂內，自然涌現出清凈微妙的真金獅子座，高十千由旬（古印度長度單位）。這獅子座發出清凈的光明，普照這三千大千世界，使得諸菩薩的光明都顯得不那麼明顯。 當時，大眾歡喜踴躍，心情愉悅，讚歎從未有過這樣的景象，他們合掌向佛，說道：『如今如來必定要宣說大法，才會顯現這樣的瑞相。』 當時，舍利弗（佛陀十大弟子之一，以智慧著稱）承蒙佛的威神之力，從寶臺起身，整理好衣服，袒露右肩，右膝著地，合掌向佛，對佛說道：『世尊！這是什麼瑞相，竟然有如此殊勝的喜悅和顯現如此大神變？世尊！這些大眾都心生疑惑，希望如來說明是什麼原因、什麼緣故顯現這從未有過的事情？』 當時，佛告訴舍利弗：『從這裡向東方，經過八個佛世界微塵數（形容極多的數量）的佛土，有一個世界名為大莊嚴。那個國家有佛，號為一寶莊嚴如來（佛的十個稱號之一）、應供（佛的十個稱號之一）、正遍知（佛的十個稱號之一）、明行足（佛的十個稱號之一）、善逝（佛的十個稱號之一）、世間解（佛的十個稱號之一）、無上士（佛的十個稱號之一）、調御丈夫（佛的十個稱號之一）、天人師（佛的十個稱號之一）、佛（佛的十個稱號之一）、世尊（佛的十個稱號之一），現在正在說法。因為什麼緣故這個世界名為大莊嚴呢？如果詳細說那個世界的莊嚴之事，一個劫（極長的時間單位）也說不完，所以那個國土名為大莊嚴。因為什麼緣故那位佛名為一寶莊嚴呢？舍利弗！那位如來因為宣說一寶，也就是無上大乘之寶，所以那位佛名為一寶莊嚴。那位佛與諸菩薩眾各自升上獅子座，在空中高出八十億多摩樹（古印度樹名），為諸菩薩宣說虛空之法。』

【English Translation】 English version: Besides the various forms and appearances seen in the Wondrous Treasure Adorned Hall. At that time, in the empty space of the Wondrous Treasure Adorned Hall, without any support, countless hundreds of thousands of nayutas (an immense number) of jeweled platforms naturally appeared. These platforms were exquisitely adorned, pleasing to the eyes of the world, like the jeweled platforms where Bodhisattvas reside in a Buddha-land adorned with treasures in the Great Wondrous Adorned World. These jeweled platforms were also like that. Seeing the great assembly seated on the jeweled platforms, within the Wondrous Treasure Adorned Hall, naturally emerged pure and wondrous golden lion thrones, ten thousand yojanas (an ancient Indian unit of distance) in height. These lion thrones emitted pure and radiant light, illuminating the three thousand great thousand worlds, causing the light of the Bodhisattvas to appear less prominent. At that time, the great assembly rejoiced and leaped with joy, their hearts filled with delight, marveling at this unprecedented sight. They joined their palms together towards the Buddha and said, 'Now the Tathagata (another name for Buddha) must be about to expound the Great Dharma, that is why such auspicious signs are appearing.' At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom), empowered by the Buddha's majestic power, rose from his jeweled platform, adjusted his robes, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and said to the Buddha, 'World Honored One! What are these auspicious signs that bring such supreme joy and manifest such great miraculous transformations? World Honored One! This great assembly is filled with doubt. We beseech the Tathagata to explain what is the cause and what is the reason for manifesting these unprecedented events?' At that time, the Buddha said to Shariputra, 'To the east from here, passing through Buddha-lands as numerous as the dust particles of eight Buddha-worlds, there is a world named Great Adornment. In that country, there is a Buddha named One Treasure Adornment Tathagata (one of the ten titles of a Buddha), Arhat (one of the ten titles of a Buddha), Samyaksambuddha (one of the ten titles of a Buddha), Vidyacharana-sampanna (one of the ten titles of a Buddha), Sugata (one of the ten titles of a Buddha), Lokavid (one of the ten titles of a Buddha), Anuttara (one of the ten titles of a Buddha), Purushadamyasarathi (one of the ten titles of a Buddha), Shastha Devamanushyanam (one of the ten titles of a Buddha), Buddha (one of the ten titles of a Buddha), Bhagavan (one of the ten titles of a Buddha), who is now expounding the Dharma. For what reason is that world named Great Adornment? If one were to describe in detail the adornments of that world, it would not be exhausted in one kalpa (an extremely long unit of time), therefore that land is named Great Adornment. For what reason is that Buddha named One Treasure Adornment? Shariputra! That Tathagata expounds the Dharma through one treasure, which is the treasure of the unsurpassed Great Vehicle, therefore that Buddha is named One Treasure Adornment. That Buddha and the assembly of Bodhisattvas each ascend lion thrones, rising eighty billion tall Tamala trees (an ancient Indian tree) in the air, expounding the Dharma of emptiness to the Bodhisattvas.'

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空印法門。

「何謂虛空印法門？如一切法以虛空為門，無住處故；一切法無住處門，無形相故；一切法無形相門，過諸行處故；一切法無行處門，內外凈故；一切法凈門，性無染故；一切法無染門，自性寂靜故；一切法寂靜門，心意識本無故；一切法本無門，離物非物故；一切法無物門，無教相故；一切法無教門，無形段故；一切法無形段門，離因緣境界故；一切法無因緣境界門，寂滅相故；一切法寂滅門，離二相故；一切法無二門，舍別異故；一切法無別異門，入一相故；一切法一相門，自相凈故；一切法自相凈門，過三世故；一切法過三世門，不離平等故；一切法不離平等門，幻化相非相故；一切法幻化相門，體不實故；一切法無體門，無作相故；一切法無作門，身心遠離故；一切法遠離門，離相無相故；一切法無相門，相不動故；一切法不動相門，無依處故；一切法無依處門，住無際故；一切法無際門，無樔窟故；一切法無樔窟門，無我無我所故；一切法無我無我所門，無主故；一切法無主門，性無我故；一切法無我門，內清凈故。舍利弗！彼一寶莊嚴如來為諸菩薩廣說如是虛空印法門。彼如來說是法時，無量阿僧祇諸菩薩，解知諸法性與虛空等，于諸法中得無生忍。

「舍利弗！彼大莊嚴剎土

【現代漢語翻譯】 現代漢語譯本 空印法門。 『什麼是虛空印法門？』例如，一切法都以虛空為門，因為它們沒有固定的住處；一切法都以無住處為門，因為它們沒有具體的形狀；一切法都以無形相為門，因為它們超越了所有行為的範疇；一切法都以無行為處為門，因為它們內外清凈；一切法都以清凈為門，因為它們的本性沒有污染；一切法都以無染為門，因為它們的自性寂靜；一切法都以寂靜為門，因為心、意、識原本不存在；一切法都以本無為門，因為它們既非物質也非非物質；一切法都以無物為門，因為它們沒有教導的表象；一切法都以無教為門，因為它們沒有具體的形狀和段落；一切法都以無形段為門，因為它們超越了因緣的境界；一切法都以無因緣境界為門，因為它們具有寂滅的相狀；一切法都以寂滅為門，因為它們遠離了二元對立的相狀；一切法都以無二為門，因為它們捨棄了差別和不同；一切法都以無差別為門，因為它們進入了統一的相狀；一切法都以統一的相狀為門，因為它們的自性清凈；一切法都以自性清凈為門，因為它們超越了過去、現在、未來三世；一切法都以超越三世為門，因為它們不離平等；一切法都以不離平等為門，因為它們是幻化之相，而非真實的相；一切法都以幻化之相為門，因為它們的本體不真實；一切法都以無本體為門，因為它們沒有造作的相狀；一切法都以無造作為門，因為它們使身心遠離；一切法都以遠離為門，因為它們既離相又無相；一切法都以無相為門，因為它們的相狀不動；一切法都以不動相為門，因為它們沒有依賴之處；一切法都以無依賴處為門，因為它們安住于無邊際；一切法都以無邊際為門，因為它們沒有巢穴；一切法都以無巢穴為門，因為它們無我，也無我所；一切法都以無我無我所為門，因為它們沒有主宰；一切法都以無主宰為門，因為它們的本性無我；一切法都以無我為門，因為它們內在清凈。舍利弗（Śāriputra）！那一寶莊嚴如來（Ratnavyūha-tathāgata）為諸菩薩廣泛宣說了這樣的虛空印法門。當那位如來說法時，無數阿僧祇（asaṃkhya）的菩薩，理解了諸法的本性與虛空相等，在諸法中獲得了無生法忍。 『舍利弗！』那大莊嚴剎土

【English Translation】 English version The Dharma Seal of Emptiness. 『What is the Dharma Seal of Emptiness?』 For example, all dharmas take emptiness as their gate, because they have no fixed abode; all dharmas take no abode as their gate, because they have no form; all dharmas take no form as their gate, because they transcend all actions; all dharmas take no action as their gate, because they are pure both internally and externally; all dharmas take purity as their gate, because their nature is without defilement; all dharmas take no defilement as their gate, because their self-nature is tranquil; all dharmas take tranquility as their gate, because mind, consciousness, and perception are originally non-existent; all dharmas take original non-existence as their gate, because they are neither material nor non-material; all dharmas take no-thing as their gate, because they have no teaching appearance; all dharmas take no teaching as their gate, because they have no specific form or segment; all dharmas take no form or segment as their gate, because they transcend the realm of conditions; all dharmas take no realm of conditions as their gate, because they have the aspect of extinction; all dharmas take extinction as their gate, because they are free from dualistic aspects; all dharmas take non-duality as their gate, because they abandon differences and distinctions; all dharmas take no difference as their gate, because they enter into the aspect of oneness; all dharmas take the aspect of oneness as their gate, because their self-nature is pure; all dharmas take self-nature purity as their gate, because they transcend the three times of past, present, and future; all dharmas take transcending the three times as their gate, because they are inseparable from equality; all dharmas take inseparability from equality as their gate, because they are illusory appearances, not real appearances; all dharmas take illusory appearances as their gate, because their substance is not real; all dharmas take no substance as their gate, because they have no aspect of creation; all dharmas take no creation as their gate, because they separate body and mind; all dharmas take separation as their gate, because they are both free from aspects and without aspects; all dharmas take no aspect as their gate, because their aspect is unmoving; all dharmas take the unmoving aspect as their gate, because they have no place of reliance; all dharmas take no place of reliance as their gate, because they abide in boundlessness; all dharmas take boundlessness as their gate, because they have no nest; all dharmas take no nest as their gate, because they are without self and without what belongs to self; all dharmas take without self and without what belongs to self as their gate, because they have no master; all dharmas take no master as their gate, because their nature is without self; all dharmas take without self as their gate, because they are internally pure. Śāriputra! That Tathāgata (Ratnavyūha-tathāgata) of One Jewel Adornment extensively expounded such a Dharma Seal of Emptiness to the Bodhisattvas. When that Tathāgata was teaching the Dharma, countless asaṃkhya Bodhisattvas, understanding that the nature of all dharmas is equal to emptiness, attained the forbearance of non-origination in all dharmas. 『Śāriputra! That great adorned land』

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一寶莊嚴佛所，有一菩薩摩訶薩名虛空藏，以大莊嚴而自莊嚴。于諸不思議愿最為殊勝，得一切功德中之威德無礙知見，不可思議菩薩功德以自莊嚴，以諸相好莊嚴其身，以善說法隨所應度莊嚴其口。不退于定莊嚴其心，以諸總持莊嚴其念，入諸微細法莊嚴其意，順觀法性莊嚴于進。以堅固誓莊嚴淳至，以必成辦莊嚴所作，以從一地至一地莊嚴畢竟，舍諸所有莊嚴于施。以凈心善語莊嚴于戒，于諸眾生心無有礙莊嚴忍辱，眾事備足莊嚴精進，入定遊戲神通莊嚴於禪，善知煩惱習莊嚴般若。

「為救護眾生莊嚴于慈，住不捨眾生莊嚴于悲，心無猶豫莊嚴于喜，離於憎愛莊嚴于舍，遊戲諸定莊嚴神通，得無盡寶手莊嚴功德。分別諸眾生心行莊嚴于智，教眾生善法莊嚴于覺，得慧明凈莊嚴慧明，得義法辭應莊嚴諸辯，壞魔外道莊嚴諸無畏，得佛無量功德而自莊嚴。

「常以諸毛孔說法莊嚴於法，見諸佛法明莊嚴自明，能照諸佛國莊嚴光明，說不錯謬莊嚴所記。神通隨所樂說莊嚴教授，神通到四神足彼岸莊嚴變化，神通入佛密處莊嚴諸如來護持。自悟正智莊嚴法自在，如說而行無能壞者，莊嚴一切善法堅固。

「彼虛空藏菩薩，成就如是等無量功德，與十二億菩薩摩訶薩俱，發意欲來詣此娑婆世界見我，禮

【現代漢語翻譯】 現代漢語譯本：在寶莊嚴佛（Ratna-vyūha-buddha）的道場中，有一位名為虛空藏（Ākāśagarbha）的菩薩摩訶薩，他以偉大的莊嚴來莊嚴自身。他在所有不可思議的願望中最為殊勝，在一切功德中獲得了威德無礙的知見，他以不可思議的菩薩功德來莊嚴自己，以各種相好來莊嚴他的身體，以善巧說法來莊嚴他的口，以不退轉的禪定來莊嚴他的心，以各種總持（dhāraṇī）來莊嚴他的念頭，以深入微細的法來莊嚴他的意念，以順應觀察法性來莊嚴他的精進。他以堅固的誓願來莊嚴他的純真，以必定成就來莊嚴他的所作，以從一個菩薩地到另一個菩薩地來莊嚴他的究竟，以捨棄一切所有來莊嚴他的佈施。他以清凈的心和善語來莊嚴他的戒律，以對一切眾生心無障礙來莊嚴他的忍辱，以具備一切事務來莊嚴他的精進，以入定遊戲神通來莊嚴他的禪定，以善知煩惱習氣來莊嚴他的般若（prajñā）。 爲了救護眾生，他以慈心來莊嚴自己，以安住不捨眾生來莊嚴他的悲心，以心中沒有猶豫來莊嚴他的喜心，以遠離憎恨和愛戀來莊嚴他的舍心，以遊戲各種禪定來莊嚴他的神通，以獲得無盡寶藏的手來莊嚴他的功德。他以分別眾生的心行來莊嚴他的智慧，以教導眾生善法來莊嚴他的覺悟，以獲得智慧的明凈來莊嚴他的慧明，以獲得義理、法理和辭藻的應答來莊嚴他的辯才，以摧毀魔和外道來莊嚴他的無畏，以獲得佛的無量功德來莊嚴自己。 他常常以每個毛孔說法來莊嚴他的法，以見到諸佛的法光明來莊嚴他的自明，以能夠照耀諸佛國土來莊嚴他的光明，以說法不錯謬來莊嚴他的授記。他以神通隨心所欲地說法來莊嚴他的教授，以神通到達四神足的彼岸來莊嚴他的變化，以神通進入佛的秘密之處來莊嚴諸如來的護持。他以自己領悟的正智來莊嚴他的法自在，他如所說而行，沒有誰能夠破壞他，他以一切善法來莊嚴他的堅固。 這位虛空藏菩薩，成就瞭如此等等無量的功德，與十二億菩薩摩訶薩一起，發願想要來到這個娑婆世界見我，禮拜。

【English Translation】 English version: In the assembly of the Buddha Ratna-vyūha (寶莊嚴佛), there was a Bodhisattva Mahāsattva named Ākāśagarbha (虛空藏), who adorned himself with great adornments. Among all inconceivable vows, he was the most supreme, having attained unobstructed knowledge and vision of majestic virtue among all merits. He adorned himself with inconceivable Bodhisattva merits, adorned his body with various marks and characteristics, adorned his mouth with skillful teachings, adorned his mind with non-retrogressing samādhi, adorned his thoughts with various dhāraṇīs (總持), adorned his intention with entering subtle dharmas, and adorned his progress with observing the nature of dharmas. He adorned his purity with firm vows, adorned his actions with certain accomplishment, adorned his ultimate state with progressing from one Bodhisattva ground to another, and adorned his giving with relinquishing all possessions. He adorned his precepts with a pure mind and kind speech, adorned his patience with an unobstructed mind towards all beings, adorned his diligence with the fulfillment of all matters, adorned his dhyāna (禪定) with entering samādhi and playing with supernormal powers, and adorned his prajñā (般若) with skillful knowledge of the habits of afflictions. To protect and save sentient beings, he adorned himself with loving-kindness, adorned his compassion with abiding without abandoning sentient beings, adorned his joy with a mind without hesitation, adorned his equanimity with being free from hatred and love, adorned his supernormal powers with playing in various samādhis, and adorned his merits with obtaining hands of inexhaustible treasures. He adorned his wisdom with discerning the minds and actions of sentient beings, adorned his awakening with teaching sentient beings good dharmas, adorned his wisdom-brightness with obtaining the clarity of wisdom, adorned his eloquence with obtaining the appropriate responses of meaning, dharma, and words, adorned his fearlessness with destroying demons and heretics, and adorned himself with obtaining the immeasurable merits of the Buddha. He constantly adorned his dharma with teaching through every pore, adorned his self-illumination with seeing the light of the dharmas of all Buddhas, adorned his light with being able to illuminate the Buddha lands, and adorned his predictions with teaching without error. He adorned his teachings with supernormal powers and teaching as he pleased, adorned his transformations with supernormal powers reaching the other shore of the four bases of supernormal powers, and adorned the protection of all Tathāgatas with supernormal powers entering the secret places of the Buddha. He adorned his freedom of dharma with his own realization of right wisdom, he acted as he spoke, and no one could destroy him, and he adorned his firmness with all good dharmas. This Bodhisattva Ākāśagarbha, having accomplished such immeasurable merits, together with twelve billion Bodhisattva Mahāsattvas, made the vow to come to this Sahā world to see me and pay homage.

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拜供養恭敬圍繞，亦為此大普集經，分別少法門分故。又為此十方諸來會菩薩生大法明故，又為增益開大乘法故，又為受持如來法故，又為無量眾生善根出生故，又為以善法調伏諸魔外道故，又為示現菩薩師子游戲神通故，彼虛空藏菩薩欲來至此，是其瑞應。」

爾時，世尊說此事已，即時虛空藏菩薩與十二億菩薩摩訶薩恭敬圍繞，詣一寶莊嚴佛所，白佛言：「世尊！我欲詣娑婆世界，見釋迦牟尼佛，禮拜供養。」

彼佛報言：「欲往隨意，宜知是時。」即頂禮一寶莊嚴如來足下已，右繞七匝，承佛遊戲無作神足，于彼大莊嚴國土忽然不現，以一念頃與諸菩薩眾俱，來至此娑婆世界，寶莊嚴堂妙寶臺上。

爾時，虛空藏菩薩雨妙華香供養世尊，及此大寶集經。所謂曼陀羅華、摩訶曼陀羅華、波利質多羅華、摩訶波利質多羅華、曼殊沙華、摩訶曼殊沙華、盧遮那華、摩訶盧遮那華，水陸諸華大如車輪，百葉千葉百千葉，皆出光明香氣普薰，妙香適意開敷鮮凈，雜色光耀眼所樂見，雨如是等種種無量妙華，滿妙寶堂中高一多羅樹。作諸天樂，其音皆出無量百千法門之聲，與檀波羅蜜相應聲，尸羅、羼提、毗梨耶、禪那、般若波羅蜜相應聲，與四無量相應聲，與四攝法相應聲，與助道法相應聲，與三脫門

【現代漢語翻譯】 現代漢語譯本：爲了禮拜、供養、恭敬圍繞，也是爲了這部《大普集經》，分別闡述少許法門之故。又爲了讓十方前來集會的菩薩們生起大智慧光明，又爲了增益和開顯大乘佛法，又爲了受持如來教法，又爲了無量眾生的善根得以生髮，又爲了用善法調伏各種魔和外道，又爲了示現菩薩如獅子般的遊戲神通，虛空藏菩薩（菩薩名，象徵智慧廣大如虛空）想要來到這裡，這就是他將要出現的瑞兆。 當時，世尊說完這些話后，虛空藏菩薩立即與十二億菩薩摩訶薩（大菩薩）恭敬圍繞，來到一寶莊嚴佛（佛名）的處所，向佛稟告說：『世尊！我想要前往娑婆世界（我們所居住的世界），拜見釋迦牟尼佛（本師佛），禮拜供養。』 那尊佛回答說：『想去就去吧，應該知道時機。』虛空藏菩薩隨即頂禮一寶莊嚴如來的腳下，右繞七圈，承蒙佛的無作神通之力，在那大莊嚴國土忽然消失不見，在一念之間與諸菩薩眾一同，來到這娑婆世界，在寶莊嚴堂的妙寶臺上。 當時，虛空藏菩薩降下美妙的花香供養世尊，以及這部《大寶集經》。這些花包括曼陀羅華（天界之花）、摩訶曼陀羅華（大曼陀羅花）、波利質多羅華（天界之花）、摩訶波利質多羅華（大波利質多羅花）、曼殊沙華（天界之花）、摩訶曼殊沙華（大曼殊沙花）、盧遮那華（光明之花）、摩訶盧遮那華（大光明之花），水陸各種花朵大如車輪，有百葉、千葉、百千葉，都發出光明和香氣，香氣普薰，美妙的香氣令人舒適，花朵盛開鮮艷潔凈，各種顏色光彩耀眼，令人喜悅。降下如此種種無量美妙的花朵，堆滿了妙寶堂，高有一多羅樹（樹名）那麼高。同時奏響各種天樂，樂聲中都發出無量百千法門的聲音，與檀波羅蜜（佈施波羅蜜）相應的聲音，尸羅（持戒）、羼提（忍辱）、毗梨耶（精進）、禪那（禪定）、般若波羅蜜（智慧波羅蜜）相應的聲音，與四無量心（慈悲喜捨）相應的聲音，與四攝法（佈施、愛語、利行、同事）相應的聲音，與助道法相應的聲音，與三解脫門

【English Translation】 English version: For the sake of bowing, offering, and respectfully surrounding, and also for this Great Collection Sutra, to separately explain a few Dharma gates. Also, for the sake of causing the Bodhisattvas who have come from the ten directions to generate great wisdom and light, and for the sake of increasing and revealing the Mahayana Dharma, and for the sake of upholding the Tathagata's teachings, and for the sake of the good roots of countless sentient beings to arise, and for the sake of subduing all demons and heretics with good Dharma, and for the sake of demonstrating the Bodhisattva's lion-like playful supernatural powers, the Bodhisattva Akasagarbha (Bodhisattva's name, symbolizing wisdom as vast as space) wishes to come here, and this is the auspicious sign of his imminent arrival. At that time, after the World Honored One finished speaking these words, the Bodhisattva Akasagarbha immediately, surrounded by twelve billion Bodhisattva Mahasattvas (great Bodhisattvas), went to the place of a Buddha named One-Jewel Adornment (Buddha's name), and reported to the Buddha, 'World Honored One! I wish to go to the Saha world (the world we live in) to see Shakyamuni Buddha (our original teacher), to bow and make offerings.' That Buddha replied, 'If you wish to go, then go, you should know the right time.' Bodhisattva Akasagarbha then bowed at the feet of the Tathagata One-Jewel Adornment, circumambulated him seven times to the right, and by the power of the Buddha's effortless supernatural abilities, suddenly disappeared from that Great Adornment Land, and in an instant, together with the assembly of Bodhisattvas, arrived at this Saha world, on the wonderful jeweled platform of the Jeweled Adornment Hall. At that time, Bodhisattva Akasagarbha rained down wonderful flowers and incense to make offerings to the World Honored One, and to this Great Collection Sutra. These flowers included Mandarava flowers (heavenly flowers), Maha-Mandarava flowers (great Mandarava flowers), Parijataka flowers (heavenly flowers), Maha-Parijataka flowers (great Parijataka flowers), Manjusaka flowers (heavenly flowers), Maha-Manjusaka flowers (great Manjusaka flowers), Rocana flowers (light flowers), Maha-Rocana flowers (great light flowers), various flowers from land and water as large as chariot wheels, with hundreds, thousands, and hundreds of thousands of petals, all emitting light and fragrance, the fragrance pervading everywhere, the wonderful fragrance pleasing to the senses, the flowers blooming brightly and purely, with various colors shining brilliantly, pleasing to the eye. Raining down such countless wonderful flowers, they filled the wonderful jeweled hall, reaching the height of a Tala tree (tree name). At the same time, various heavenly music was played, and the sounds all emitted the sounds of countless hundreds and thousands of Dharma gates, sounds corresponding to Dana Paramita (giving paramita), Sila (morality), Ksanti (patience), Virya (diligence), Dhyana (meditation), Prajna Paramita (wisdom paramita), sounds corresponding to the Four Immeasurables (loving-kindness, compassion, joy, equanimity), sounds corresponding to the Four Means of Attraction (giving, kind speech, beneficial action, cooperation), sounds corresponding to the auxiliary practices, and sounds corresponding to the three gates of liberation

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相應聲，與四聖諦相應聲，與十二因緣相應聲。

爾時，虛空藏菩薩供養世尊頂禮佛足，繞七匝已，在一面立，白佛言：「世尊！彼一寶莊嚴如來、應、正遍知致問無量，少病少惱起居輕利安樂行不？彼一寶莊嚴如來又言：『有十二億菩薩，與虛空藏菩薩俱往至彼娑婆世界，愿世尊說如是如是法，使諸菩薩得自然智，亦使成就大法光明已還來至此。所以者何？以世尊昔來已曾化此善男子等發菩提心。』」

爾時，虛空藏菩薩當世尊頂上化作大寶蓋，廣十千由旬，以青琉璃為軒，真珊瑚寶為子，以琉璃及閻浮檀金為升垂，雜妙真珠縵網瓔珞寶鈴和鳴，其蓋光明普照十方，與諸妙華互相綺錯。

爾時，虛空藏菩薩于如來不思議功德深生敬重，合掌向佛，以偈贊言：

「法義智慧最勝尊，　　本凈無垢無所著， 　喻如虛空無染污，　　我禮不動聖足下。 　行無與等無涯底，　　現法嚴身最殊勝， 　佛真法身如虛空，　　普生大悲而濟度。 　人中師子能示現，　　百福莊嚴世尊身， 　斷諸言語無音響，　　離諸言說無戲論。 　雖知如是而現說，　　無性眾生令悅豫， 　諸心非心得此心，　　能知非心幻化心。 　善知眾生心行性，　　而能不住彼我心， 　示現威儀濟眾生，　　善逝身無

【現代漢語翻譯】 現代漢語譯本 與四聖諦（苦、集、滅、道）相應的聲音，與十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）相應的聲音。

那時，虛空藏菩薩（Bodhisattva Akasagarbha）供養世尊（釋迦牟尼佛），頂禮佛足，繞佛七圈后，站立在一旁，對佛說：『世尊！彼一寶莊嚴如來（Ratnavyuha Tathagata）、應供、正遍知，問候世尊無量，是否少病少惱，起居輕便安樂？彼一寶莊嚴如來又說：『有十二億菩薩，與虛空藏菩薩一同前往娑婆世界（Saha world），愿世尊宣說如此這般的法，使諸菩薩獲得自然智，也使他們成就大法光明后返回此地。這是為什麼呢？因為世尊過去曾教化這些善男子等發菩提心。』

那時，虛空藏菩薩在世尊頭頂上化作一個巨大的寶蓋，寬達十千由旬，以青琉璃為頂，真珊瑚寶為檐，以琉璃和閻浮檀金為升垂，雜以美妙的珍珠縵網瓔珞寶鈴，發出和諧的鳴響，寶蓋的光明普照十方，與各種美妙的花朵交相輝映。

那時，虛空藏菩薩對如來不可思議的功德深生敬重，合掌向佛，以偈頌讚嘆道：

『法義智慧最尊貴，本性清凈無垢無執著， 譬如虛空無染污，我禮敬不動的聖足下。 修行無與倫比無邊際，顯現法身莊嚴最殊勝， 佛的真法身如虛空，普生大悲而救度眾生。 人中獅子能示現，百福莊嚴世尊身， 斷絕一切言語無聲響，遠離一切言說無戲論。 雖知如此而現說法，使無自性的眾生歡喜， 諸心非心而得此心，能知非心幻化之心。 善知眾生心行本性，而能不住彼我之心， 示現威儀救度眾生，善逝之身無

【English Translation】 English version Corresponding sounds, sounds corresponding to the Four Noble Truths (duhkha, samudaya, nirodha, marga), and sounds corresponding to the Twelve Links of Dependent Origination (avidya, samskara, vijnana, namarupa, sadayatana, sparsa, vedana, trsna, upadana, bhava, jati, jaramarana).

At that time, Bodhisattva Akasagarbha, having made offerings to the World Honored One (Shakyamuni Buddha), bowed at the Buddha's feet, circumambulated him seven times, and stood to one side, said to the Buddha: 'World Honored One! The Tathagata Ratnavyuha, worthy of offerings, perfectly enlightened, sends immeasurable greetings, asking if the World Honored One is free from illness and affliction, and if his movements are light and comfortable. The Tathagata Ratnavyuha also said: 'There are twelve billion Bodhisattvas who, together with Bodhisattva Akasagarbha, are going to the Saha world. May the World Honored One expound such and such Dharma, so that these Bodhisattvas may attain natural wisdom, and also, having achieved the great light of Dharma, may return here. Why is this? Because the World Honored One has in the past already converted these good men and others to generate the Bodhi mind.'

At that time, Bodhisattva Akasagarbha transformed a great jeweled canopy above the World Honored One's head, extending ten thousand yojanas in width, with blue lapis lazuli as the top, genuine coral as the eaves, with lapis lazuli and Jambu gold as the hanging ornaments, interspersed with exquisite pearl nets, necklaces, and jeweled bells, producing harmonious sounds. The light of the canopy illuminated all directions, intermingling with various beautiful flowers.

At that time, Bodhisattva Akasagarbha, deeply revering the inconceivable merits of the Tathagata, joined his palms towards the Buddha and praised him with verses:

'The most venerable one of Dharma meaning and wisdom, inherently pure, immaculate, and without attachment, Like the void, without defilement, I bow at the immovable holy feet. Practice without equal, without limit, manifesting the most excellent adornment of the Dharma body, The Buddha's true Dharma body is like the void, universally generating great compassion to save beings. The lion among men is able to manifest, the World Honored One's body adorned with a hundred blessings, Cutting off all speech, without sound, free from all discourse, without idle talk. Although knowing thus, he manifests and speaks, making beings without self-nature rejoice, All minds are not minds, yet they attain this mind, able to know the mind that is not mind, a transformation. Well knowing the nature of beings' minds and actions, yet not dwelling in the mind of self and other, Manifesting dignified conduct to save beings, the Sugata's body is without

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作不作。 　佛知眾生隨所樂，　　即能示現如是形， 　世尊於法不計我，　　不生憶想著於法。 　能知以何法受教，　　而隨所悟應時說， 　大眾渴仰瞻世尊，　　世所希有最無比。 　世尊無心於示現，　　無能令諸大眾悅， 　此等諸法從緣生，　　虛無寂寞非真實。 　世尊善知如是法，　　得至清涼泥洹道， 　去離二邊不著中，　　知虛非真無自性。 　此等諸法無作者，　　善說業報非斷常， 　法無眾生命及人，　　寂靜不名如虛空。 　如實分別無眾生，　　而安多眾至甘露， 　昔行多劫不思議，　　求進勢力勝菩提。 　所為妙行今已成，　　至無至義覺無餘， 　一切諸法上中下，　　悉知平等常無異。 　智者所知知不著，　　是故世尊定不亂， 　陰入諸界如幻化，　　三界皆如水中月。 　眾生虛偽性如夢，　　以智分別說是法， 　世人假稱名得道，　　實無有得無得相。 　如道無得輪無轉，　　如輪無轉無度者， 　故能度眾於四流，　　自度度彼系顛倒。 　善能安慰苦惱者，　　自滅滅彼至無為， 　眾生無生無涅槃，　　眾生本凈不可得。 　道及眾生猶如幻，　　自覺此際覺多眾， 　如虛空中不見色，　　一切群生色亦爾。 　諸法離色及色相，　　能知此色

【現代漢語翻譯】 現代漢語譯本 佛陀瞭解眾生各自的喜好，就能示現相應的形貌。 世尊對於佛法不執著于自我，不產生回憶和執著于佛法的念頭。 他能知道用什麼方法教導眾生，並根據他們領悟的情況及時說法。 大眾渴望瞻仰世尊，他是世間罕見、無與倫比的。 世尊示現並非出於有意的行為，也不是爲了讓大眾高興。 這些法都是因緣而生，虛幻寂寞，並非真實存在。 世尊善於瞭解這些法，從而達到清涼的涅槃之道。 他遠離二邊，不執著于中道，知道虛幻並非真實，沒有自性。 這些法沒有創造者，善於闡述業報，既非斷滅也非恒常。 法中沒有眾生、生命和人，寂靜得如同虛空一般，無法用名稱定義。 如實地分別，沒有眾生，卻能引導眾多眾生到達甘露（不死）的境界。 過去無數劫以來，他進行了不可思議的修行，追求進步的力量，超越了菩提（覺悟）。 他所做的微妙修行如今已經成就，達到了無所至的境界，覺悟沒有遺漏。 一切諸法，上、中、下，他都知道是平等而沒有差異的。 智者所知，知道而不執著，所以世尊的心是堅定而不動搖的。 五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）和十八界（六根、六塵、六識）都如幻化一般，三界（欲界、色界、無色界）都像水中的月亮。 眾生的虛偽本性如同夢幻，用智慧分別來說明這些法。 世人假借名義說自己得道，實際上沒有得道和未得道的分別。 如同道沒有得，輪子沒有轉動，如同輪子沒有轉動就沒有度化者。 所以他能度化眾生脫離四種流（欲流、有流、見流、無明流），自己度化自己，也度化他人，擺脫顛倒的執著。 他善於安慰受苦惱的人，自己滅除煩惱，也幫助他人滅除煩惱，達到無為的境界。 眾生沒有生，也沒有涅槃，眾生的本性是清凈的，不可得。 道和眾生都如同幻象，自己覺悟了這個道理，也讓眾多眾生覺悟。 如同在虛空中看不到顏色，一切眾生的色相也是如此。 諸法脫離了色和色相，能瞭解這個色相的道理。

【English Translation】 English version The Buddha, knowing the various inclinations of beings, can manifest in forms that suit them. The World Honored One does not cling to self in the Dharma, nor does he generate memories or attachments to the Dharma. He knows by what means to instruct beings, and speaks according to their understanding at the appropriate time. The multitude eagerly gaze upon the World Honored One, who is rare and incomparable in the world. The World Honored One's manifestations are not intentional, nor are they to please the masses. These dharmas arise from conditions, are empty and still, and are not real. The World Honored One is skilled in understanding these dharmas, thus reaching the cool path of Nirvana. He is detached from both extremes, not clinging to the middle way, knowing that illusion is not real and has no self-nature. These dharmas have no creator, and he skillfully explains karma, which is neither annihilation nor permanence. In the Dharma, there are no beings, life, or persons; it is as silent as the void, beyond definition. Truly discerning, there are no beings, yet he leads many to the realm of amrita (immortality). For countless eons, he has practiced inconceivable cultivation, seeking the power of progress, surpassing Bodhi (enlightenment). His subtle practices are now accomplished, reaching the state of no-attainment, with no omissions in his awakening. All dharmas, high, middle, and low, he knows to be equal and without difference. The wise one knows without clinging, therefore the World Honored One's mind is firm and unwavering. The five skandhas (form, feeling, perception, mental formations, consciousness), the twelve entrances (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), and the eighteen realms (six senses, six objects, six consciousnesses) are like illusions, and the three realms (desire realm, form realm, formless realm) are like the moon in water. The false nature of beings is like a dream, and with wisdom, he explains these dharmas. People falsely claim to have attained the Way, but in reality, there is no distinction between attainment and non-attainment. Like the Way without attainment, the wheel without turning, like the wheel without turning, there is no one who crosses over. Therefore, he can liberate beings from the four streams (desire, existence, views, ignorance), liberating himself and others, freeing them from inverted attachments. He is skilled in comforting those who suffer, extinguishing his own afflictions and helping others to extinguish theirs, reaching the state of non-action. Beings have no birth and no Nirvana; the nature of beings is pure and unattainable. The Way and beings are like illusions; he awakens to this truth and awakens many beings. Just as no color is seen in the void, so too is the form of all beings. Dharmas are detached from form and the appearance of form, and he can understand the principle of this form.

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則得離， 　作諸妙喻以贊佛，　　執見而贊是其毀。 　佛德如空無差別，　　無所限量是贊佛， 　故禮凈尊凈他者，　　無緣無心入微心， 　如佛功德世尊知，　　如如功德我今禮。 　能知眾生無我者，　　知諸法際離欲者， 　見法身者則見佛，　　即為供養十方佛。」

虛空藏菩薩說此偈已，即時妙寶莊嚴堂及虛空中諸寶臺六變振動，一切大眾心凈悅豫，踴躍歡喜嘆未曾有，皆言：「虛空藏菩薩善能說此妙偈。若有善男子、善女人能行此法者，乃至夢中不見有法，以漸皆當得師子吼，如虛空藏菩薩。」

爾時，虛空藏菩薩以如斯妙偈贊如來已，白佛言：「世尊！欲少所問，唯愿聽許。若聽問者，爾乃敢問。所以者何？世尊有無量知見，能知眾生諸根有淳熟未淳熟者。世尊明達，去諸闇冥故；世尊了義，善說分別諸句義故；世尊知時，不過限故；世尊所記不謬，如說不錯故；世尊知時，隨諸眾生行說法故；世尊善遊戲，通達諸神足故；世尊善觀，體眾生心行故；世尊最無染，于諸法中得自在故；世尊自悟，覺了諸法故；世尊正御邪趣眾生，教令入正故；世尊是大醫王，能令無始世界眾病永斷故；世尊大力，成就佛十力故；世尊無畏，成就四無畏故；世尊無勝，成就十八不共法故；世尊大慈行

【現代漢語翻譯】 現代漢語譯本 那麼就能從中解脫出來。 用各種美妙的比喻來讚美佛陀，如果執著于某種見解來讚美，反而是對佛陀的譭謗。 佛陀的功德如同虛空一樣沒有差別，沒有任何執著才是真正的讚美佛陀。 所以，禮敬清凈的佛陀和使他人清凈的人，以無緣無心的狀態進入微妙的心境。 如同佛陀的功德只有世尊才能完全瞭解，我今天禮敬這如如不動的功德。 能夠了解眾生無我的人，瞭解諸法實相而遠離慾望的人， 見到法身的人就等於見到佛陀，這才是對十方諸佛的真正供養。

虛空藏菩薩說完這首偈頌后，當時，妙寶莊嚴堂和虛空中所有的寶臺都發生了六種震動，一切大眾內心清凈喜悅，歡欣鼓舞，讚歎從未有過這樣的景象，都說：『虛空藏菩薩善於宣說如此美妙的偈頌。如果有善男子、善女人能夠修行此法，乃至在夢中都不會見到任何法相，逐漸都將獲得如獅子吼般的智慧，如同虛空藏菩薩一樣。』

這時，虛空藏菩薩用這樣的美妙偈頌讚美如來后，對佛說：『世尊！我想請問一些問題，希望您能允許。如果允許我提問，我才敢發問。這是為什麼呢？世尊具有無量的智慧和見解，能夠知道眾生諸根的成熟與未成熟。世尊明察通達，能夠去除一切黑暗；世尊通曉真義，善於分別解釋各種語句的含義；世尊知道時機，不會超越界限；世尊的授記不會有錯，如同所說的那樣準確無誤；世尊知道時機，隨著眾生的根性而說法；世尊善於遊戲神通，通達各種神足通；世尊善於觀察，體察眾生的心念和行為；世尊最為清凈無染，在一切法中獲得自在；世尊自己覺悟，覺察了一切諸法；世尊能夠正確引導走入邪道的眾生，教導他們進入正道；世尊是偉大的醫王，能夠使無始以來世界的各種疾病永遠斷除；世尊具有強大的力量，成就了佛陀的十種力量；世尊無所畏懼，成就了四種無畏；世尊無與倫比，成就了十八種不共法；世尊以大慈悲心行事，'

【English Translation】 English version Then one can be liberated. To praise the Buddha with various wonderful metaphors, but to praise with attachment to a view is to defame the Buddha. The Buddha's virtues are like space, without differentiation; to be without any attachment is to truly praise the Buddha. Therefore, to pay homage to the pure Buddha and those who purify others, entering the subtle state of mind without conditions or intentions. Just as the Buddha's merits are fully understood only by the World Honored One, I now pay homage to these unchanging merits. Those who can understand that beings are without self, those who understand the reality of all dharmas and are free from desire, To see the Dharmakaya is to see the Buddha, and this is the true offering to all Buddhas in the ten directions.

After Bodhisattva Akasagarbha spoke this verse, at that time, the wondrously adorned hall and all the jeweled platforms in space shook in six ways. All the assembly felt pure and joyful, leaping with joy and praising that they had never seen such a sight, saying, 'Bodhisattva Akasagarbha is skilled in speaking such wonderful verses. If there are good men and good women who can practice this dharma, they will not even see any dharma in their dreams, and gradually they will all attain the wisdom of a lion's roar, like Bodhisattva Akasagarbha.'

At this time, after Bodhisattva Akasagarbha praised the Tathagata with such wonderful verses, he said to the Buddha, 'World Honored One! I wish to ask a few questions, I hope you will allow it. If you allow me to ask, then I dare to ask. Why is that? The World Honored One has immeasurable wisdom and insight, and can know whether the faculties of beings are mature or not. The World Honored One is clear and penetrating, able to remove all darkness; the World Honored One understands the true meaning, and is skilled in distinguishing and explaining the meanings of various statements; the World Honored One knows the timing, and does not exceed the limits; the World Honored One's predictions are not wrong, and are as accurate as stated; the World Honored One knows the timing, and teaches the Dharma according to the faculties of beings; the World Honored One is skilled in playing with supernatural powers, and is proficient in all kinds of spiritual powers; the World Honored One is skilled in observation, and understands the thoughts and actions of beings; the World Honored One is the most pure and undefiled, and has attained freedom in all dharmas; the World Honored One is self-enlightened, and has awakened to all dharmas; the World Honored One can correctly guide beings who have gone astray, and teach them to enter the right path; the World Honored One is the great king of physicians, and can cause the various diseases of the world since beginningless time to be forever eradicated; the World Honored One has great power, and has achieved the ten powers of the Buddha; the World Honored One is fearless, and has achieved the four fearlessnesses; the World Honored One is unsurpassed, and has achieved the eighteen unshared dharmas; the World Honored One acts with great compassion,'

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，救一切眾生，心無礙故；世尊大悲行，知見無我，拔一切眾生苦故；世尊大喜行，于禪解脫定，入定到彼岸故；世尊大舍行，斷一切憎愛，心如虛空故；世尊得平等，覺了諸佛法無礙故；世尊無憎愛，心畢竟清凈，譭譽不動故；世尊無悕望，智慧滿足，于利養讚歎無慾求故；世尊一切知見，一切佛行處到彼岸故。我知見世尊有如是等無量無邊功德成就，是故我欲於法門中少有所問。」虛空藏菩薩作是語已。

爾時，世尊告虛空藏菩薩言：「善男子！我當聽汝問，隨汝欲問恣汝所問，吾當隨汝所問悅可爾心。」

爾時，功德光明王菩薩問虛空藏菩薩言：「善男子！汝為誰故欲問如來？」

即時，虛空藏菩薩以偈報功德光明王菩薩言：

「一切等心諸眾生，　　平等能至彼岸者， 　遊戲無垢悲心中，　　我為是等問世尊。 　能到正見無垢穢，　　已無猶豫斷彼疑， 　自得了達利眾生，　　我為是等問世尊。 　知我無我無與等，　　為眾發心不著眾， 　能脫眾生計我見，　　我為是等問世尊。 　能護威儀慎所行，　　其心清凈如虛空， 　堅固不動如須彌，　　我為是等問世尊。 　進心無涯慧無等，　　勇健能害煩惱怨， 　已結已斷斷彼結，　　我為是等問世尊。 　樂施威儀調伏

【現代漢語翻譯】 現代漢語譯本：能救度一切眾生，因為心中沒有障礙；世尊的偉大慈悲行為，在於知曉並領悟無我，從而拔除一切眾生的痛苦；世尊的偉大喜悅行為，在於禪定、解脫和入定，併到達彼岸；世尊的偉大舍棄行為，在於斷除一切憎恨和愛戀，心如虛空一般；世尊獲得平等，覺悟到諸佛的法理沒有障礙；世尊沒有憎恨和愛戀，心畢竟清凈，對於譭謗和讚譽都不動搖；世尊沒有希求，智慧圓滿，對於利益供養和讚歎沒有慾望和追求；世尊的一切知見，到達了一切佛的修行之處的彼岸。我知道世尊有如此等等無量無邊的功德成就，因此我想要在佛法方面稍微請教一些問題。」虛空藏菩薩說完這些話。 當時，世尊告訴虛空藏菩薩說：「善男子！我將聽你的提問，隨你想要問的，盡情地問吧，我將隨你的提問來使你心滿意足。」 當時，功德光明王菩薩問虛空藏菩薩說：「善男子！你爲了誰想要向如來提問呢？」 當時，虛空藏菩薩用偈語回答功德光明王菩薩說： 『對於一切眾生都平等對待，平等地能夠到達彼岸的人，在遊戲中以無垢的悲心對待眾生，我爲了這樣的人向世尊提問。 能夠到達正見而沒有污垢，已經沒有猶豫並斷除了疑惑，自己領悟並能利益眾生的人，我爲了這樣的人向世尊提問。 知道我、無我以及無與倫比的道理，爲了眾生髮心而不執著于眾生，能夠使眾生脫離執著於我的見解的人，我爲了這樣的人向世尊提問。 能夠守護威儀，謹慎自己的行為，內心清凈如虛空，堅定不動如須彌山的人，我爲了這樣的人向世尊提問。 精進之心沒有邊際，智慧無與倫比，勇敢強健能夠摧毀煩惱怨敵，已經解開和斷除煩惱束縛的人，我爲了這樣的人向世尊提問。 喜歡佈施，威儀調伏

【English Translation】 English version: [He] saves all sentient beings, because his mind is without obstruction; the World Honored One's great compassion practice lies in knowing and realizing no-self, thus removing the suffering of all sentient beings; the World Honored One's great joy practice lies in meditation, liberation, and entering samadhi, reaching the other shore; the World Honored One's great renunciation practice lies in cutting off all hatred and love, his mind being like empty space; the World Honored One attains equality, realizing that the Dharma of all Buddhas is without obstruction; the World Honored One has no hatred or love, his mind is ultimately pure, unshaken by slander or praise; the World Honored One has no desires, his wisdom is complete, he has no desire or pursuit for benefits, offerings, or praise; the World Honored One's all-knowing vision has reached the other shore of all the Buddhas' practice. I know that the World Honored One has such immeasurable and boundless merits and achievements, therefore I wish to ask some questions about the Dharma.' After Bodhisattva Akasagarbha (Void Treasury Bodhisattva) spoke these words. At that time, the World Honored One said to Bodhisattva Akasagarbha, 'Good man! I will listen to your questions, ask whatever you wish, ask to your heart's content, and I will answer your questions to satisfy your mind.' At that time, Bodhisattva Gunaprabha Raja (King of Merit and Light) asked Bodhisattva Akasagarbha, 'Good man! For whom do you wish to ask the Tathagata (Thus Come One)?' Immediately, Bodhisattva Akasagarbha replied to Bodhisattva Gunaprabha Raja with a verse: 'For those who treat all sentient beings with an equal mind, who can equally reach the other shore, who play with an immaculate compassionate heart, I ask the World Honored One for these beings. For those who can reach right view without defilement, who have no hesitation and have cut off doubts, who have realized themselves and can benefit sentient beings, I ask the World Honored One for these beings. For those who know the principle of self, no-self, and incomparability, who generate the aspiration for sentient beings without attachment to sentient beings, who can liberate sentient beings from the view of attachment to self, I ask the World Honored One for these beings. For those who can protect their dignified conduct, who are cautious in their actions, whose hearts are pure like empty space, who are firm and unmoving like Mount Sumeru (a sacred mountain), I ask the World Honored One for these beings. For those whose minds of diligence are boundless, whose wisdom is incomparable, who are brave and strong and can destroy the enemies of afflictions, who have untied and cut off the bonds of afflictions, I ask the World Honored One for these beings. Who delight in giving, whose conduct is disciplined

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心，　　常住聞進戒忍力， 　禪定諸通勝慧明，　　我為是等問世尊。 　樂空無相無愿法，　　而現受形處生死， 　無生無終達甘露，　　我為是等問世尊。 　知見甚深無崖際，　　聲聞緣覺所不及， 　而知一切眾生行，　　我為是等問世尊。 　善能了達樂正行，　　於法非法系已斷， 　常處正定心不亂，　　我為是等問世尊。 　不斷佛種諸賢士，　　能護正法及與僧， 　多聞三世諸佛贊，　　我為是等問世尊。」

爾時，虛空藏菩薩以此妙偈答功德光明王菩薩已，白佛言：「世尊！云何菩薩行檀波羅蜜與虛空等？云何行屍波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜與虛空等？云何行功德與虛空等？云何行智與虛空等？云何菩薩不離如如？如來所許，唸佛、念法、念僧、念施、念戒、念天，云何菩薩修行諸法平等如泥洹？云何菩薩善分別行相？云何菩薩持諸佛法寶藏，隨如來所覺法相性，如實知諸法相性已不取不捨？云何菩薩分別眾生從始已來清凈而教化眾生？云何菩薩善順發行成就佛法？云何菩薩不退諸通，于諸佛法悉得自在？云何菩薩入甚深法門，諸聲聞辟支佛所不能入？云何菩薩於十二因緣，因善得勝智方便，離二邊諸見？云何菩薩為如來印所印，如如不分別智方便

【現代漢語翻譯】 現代漢語譯本 心，常住于聽聞、精進、持戒、忍辱的力量中， 禪定、各種神通、殊勝的智慧都明晰，我為此等事請問世尊。 樂於空性、無相、無愿的法，卻又顯現受生於生死之中， 達到無生無終的甘露境界，我為此等事請問世尊。 知見深邃無邊際，聲聞（Sravaka，指聽聞佛陀教誨而修行的人）和緣覺（Pratyekabuddha，指獨自悟道的人）都無法企及， 卻能知曉一切眾生的行為，我為此等事請問世尊。 善於了達正道，對於是法和非法之間的繫縛已經斷除， 常處於正定之中，心不散亂，我為此等事請問世尊。 不使佛種斷絕的賢士，能夠守護正法以及僧團， 多聞且被三世諸佛所讚歎，我為此等事請問世尊。

這時，虛空藏菩薩（Akasagarbha Bodhisattva，代表智慧和慈悲的菩薩）用這美妙的偈頌回答功德光明王菩薩（Gunaprabha-raja Bodhisattva，代表功德和光明的菩薩）后，對佛說：『世尊！菩薩如何行佈施波羅蜜（Dana Paramita，指佈施的完美），能與虛空相等？如何行持戒波羅蜜（Sila Paramita，指持戒的完美）、忍辱波羅蜜（Ksanti Paramita，指忍辱的完美）、精進波羅蜜（Virya Paramita，指精進的完美）、禪定波羅蜜（Dhyana Paramita，指禪定的完美）、般若波羅蜜（Prajna Paramita，指智慧的完美），能與虛空相等？如何行功德與虛空相等？如何行智慧與虛空相等？菩薩如何不離如如（Tathata，指真如實相）？如來所允許的，唸佛、念法、念僧、念施、念戒、念天，菩薩如何修行諸法平等如涅槃（Nirvana，指解脫）？菩薩如何善於分別行相？菩薩如何持有諸佛法寶藏，隨如來所覺悟的法相性，如實知曉諸法相性后不取不捨？菩薩如何分別眾生從初始以來就清凈而教化眾生？菩薩如何善於順應發行成就佛法？菩薩如何不退失各種神通，對於諸佛法都得到自在？菩薩如何進入甚深法門，是聲聞和辟支佛所不能進入的？菩薩如何對於十二因緣（Dvadasanga-pratitya-samutpada，指佛教的十二種因果關係），因善而獲得殊勝的智慧方便，遠離二邊諸見？菩薩如何被如來印所印證，以如如不分別的智慧方便？』

【English Translation】 English version The mind, constantly dwells in the power of hearing, diligence, precepts, and patience, Meditation, various supernormal powers, and supreme wisdom are all clear, I ask the World Honored One about these matters. Delighting in the Dharma of emptiness, no-form, and no-wish, yet appearing to be born into the cycle of life and death, Reaching the nectar of no-birth and no-end, I ask the World Honored One about these matters. Knowledge and insight are profound and boundless, beyond the reach of Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own), Yet able to know the actions of all sentient beings, I ask the World Honored One about these matters. Skilled in understanding the right path, the bonds between what is Dharma and what is not Dharma have been severed, Constantly dwelling in right concentration, the mind is not disturbed, I ask the World Honored One about these matters. The virtuous ones who do not let the Buddha's seed be cut off, who can protect the Right Dharma and the Sangha, Are learned and praised by the Buddhas of the three times, I ask the World Honored One about these matters.

At that time, Akasagarbha Bodhisattva (Bodhisattva representing wisdom and compassion), having answered Gunaprabha-raja Bodhisattva (Bodhisattva representing merit and light) with this wonderful verse, said to the Buddha: 'World Honored One! How does a Bodhisattva practice the perfection of giving (Dana Paramita) so that it is equal to space? How does one practice the perfection of morality (Sila Paramita), the perfection of patience (Ksanti Paramita), the perfection of diligence (Virya Paramita), the perfection of meditation (Dhyana Paramita), and the perfection of wisdom (Prajna Paramita) so that they are equal to space? How does one practice merit so that it is equal to space? How does one practice wisdom so that it is equal to space? How does a Bodhisattva not depart from Suchness (Tathata)? As the Tathagata allows, mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of giving, mindfulness of precepts, mindfulness of the heavens, how does a Bodhisattva practice all Dharmas equally like Nirvana? How does a Bodhisattva skillfully distinguish the characteristics of practice? How does a Bodhisattva hold the treasure of all Buddha Dharmas, following the nature of the Dharma as realized by the Tathagata, and after truly knowing the nature of all Dharmas, neither grasp nor abandon them? How does a Bodhisattva distinguish that sentient beings have been pure from the beginning and then teach them? How does a Bodhisattva skillfully follow the practice to accomplish the Buddha Dharma? How does a Bodhisattva not regress from various supernormal powers, and attain freedom in all Buddha Dharmas? How does a Bodhisattva enter the profound Dharma gate, which Sravakas and Pratyekabuddhas cannot enter? How does a Bodhisattva, regarding the twelve links of dependent origination (Dvadasanga-pratitya-samutpada), through goodness, obtain superior wisdom and skillful means, and depart from the views of the two extremes? How is a Bodhisattva sealed by the seal of the Tathagata, with the skillful means of wisdom that does not discriminate in Suchness?'

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？云何菩薩入法界性門，見一切法平等性？云何菩薩淳至堅固猶如金剛，於此大乘心住不動？云何菩薩自凈其界如諸佛界？云何菩薩得陀羅尼終不失念？云何菩薩得無障礙如來加持辯？云何菩薩得自在示現受生死？云何菩薩破諸怨敵去離四魔？云何菩薩利益眾生莊嚴功德？云何菩薩世無佛時能作佛事？云何菩薩得海印三昧，善能得知眾生心行？云何菩薩能得知諸塵界無礙？云何菩薩威儀行成就，離諸闇冥得勝光明，于諸法中得自然智，速得成就一切智行？」

爾時，世尊告虛空藏菩薩言：「善哉，善哉！善男子！汝善能分別問于如來如斯妙義，如汝已曾供養過去無量諸佛種諸善根，心行平等喻如虛空，禮敬諸佛至慧明處，發勤精進欲度一切。諸佛如法不捨一切眾生，度大慈悲彼岸，及過諸魔行不離世法，以虛空同量之心，成就此無上大乘妙法虛空藏。汝之功德無有邊際難可校量，汝已曾於過去恒河沙等諸佛世尊所問如此事，自亦能說。是故，虛空藏！汝今諦聽，諦聽！善思念之。吾當為汝分別解說，所問諸菩薩事；復過於此，能得無上大乘，如來自然智、一切種智。」

虛空藏菩薩言：「唯然快哉，愿樂欲聞。」

佛告虛空藏：「善男子！菩薩成就四法，行檀波羅蜜與虛空等。何謂為四？善男子！

【現代漢語翻譯】 現代漢語譯本：『如何菩薩進入法界性門，見到一切法平等之性？如何菩薩純粹堅固猶如金剛，於此大乘之心安住不動？如何菩薩自身清凈其界如同諸佛之界？如何菩薩獲得陀羅尼（總持，記憶力）終不失念？如何菩薩獲得無障礙如來加持的辯才？如何菩薩得自在示現受生死？如何菩薩破除諸怨敵，遠離四魔（煩惱魔、五蘊魔、死魔、天魔）？如何菩薩利益眾生，莊嚴功德？如何菩薩在世間無佛時能作佛事？如何菩薩獲得海印三昧（如海面印現一切事物的三昧），善能得知眾生心行？如何菩薩能得知諸塵界無礙？如何菩薩威儀行成就，遠離諸黑暗，獲得殊勝光明，于諸法中獲得自然智慧，迅速成就一切智行？』 這時，世尊告訴虛空藏菩薩說：『好啊，好啊！善男子！你善於分別詢問如來如此微妙的意義，如同你已經供養過去無量諸佛，種下諸善根，心行平等如同虛空，禮敬諸佛到達智慧明亮之處，發起勤奮精進之心想要度脫一切眾生。諸佛如法不捨一切眾生，度過大慈悲的彼岸，以及超越諸魔的行持不離世間法，以如同虛空同等量的心，成就這無上大乘妙法虛空藏。你的功德沒有邊際難以衡量，你已經曾在過去恒河沙數諸佛世尊那裡問過如此的事情，自己也能說。因此，虛空藏！你現在仔細聽，仔細聽！好好思念它。我將為你分別解說，所問的諸菩薩之事；並且超過這些，能獲得無上大乘，如來自然智、一切種智。』 虛空藏菩薩說：『是的，太好了，我願意聽。』 佛告訴虛空藏：『善男子！菩薩成就四法，行佈施波羅蜜（到達彼岸的佈施）與虛空相等。哪四種呢？善男子！』

【English Translation】 English version: 'How does a Bodhisattva enter the gate of the Dharma realm's nature, seeing the equality of all dharmas? How does a Bodhisattva become pure and firm like a diamond, dwelling unmoving in this Mahayana mind? How does a Bodhisattva purify their realm like the realms of all Buddhas? How does a Bodhisattva obtain Dharani (retentive memory) and never lose mindfulness? How does a Bodhisattva obtain unobstructed eloquence through the blessings of the Tathagata? How does a Bodhisattva freely manifest and undergo birth and death? How does a Bodhisattva break through all enemies and depart from the four maras (klesha mara, skandha mara, death mara, deva mara)? How does a Bodhisattva benefit sentient beings and adorn merit? How can a Bodhisattva perform the work of a Buddha when there is no Buddha in the world? How does a Bodhisattva obtain the Samadhi of the Ocean Seal (samadhi that reflects all things like the surface of the ocean), and skillfully know the minds and actions of sentient beings? How can a Bodhisattva know all the dust realms without obstruction? How does a Bodhisattva accomplish dignified conduct, depart from all darkness, obtain supreme light, gain natural wisdom in all dharmas, and quickly accomplish all-knowing conduct?' At that time, the World Honored One said to Bodhisattva Akasagarbha: 'Excellent, excellent! Good man! You are skilled in discerning and asking the Tathagata about such profound meanings, just as you have already made offerings to countless Buddhas in the past, planted all good roots, your mind acts with equality like space, you pay homage to all Buddhas reaching the place of bright wisdom, and you have aroused diligent effort to liberate all beings. The Buddhas, according to the Dharma, do not abandon any sentient beings, cross the shore of great compassion, and their practice transcends all maras without leaving the worldly dharmas, with a mind that is as vast as space, they accomplish this unsurpassed Mahayana wonderful Dharma, Akasagarbha. Your merits are boundless and difficult to measure, you have already asked about such matters at the places of countless Buddhas, as numerous as the sands of the Ganges River, and you can also speak about them yourself. Therefore, Akasagarbha! Now listen carefully, listen carefully! Think about it well. I will explain to you separately, the matters of the Bodhisattvas that you have asked about; and beyond these, you can obtain the unsurpassed Mahayana, the Tathagata's natural wisdom, and all-knowing wisdom.' Bodhisattva Akasagarbha said: 'Yes, that is wonderful, I am willing to listen.' The Buddha said to Akasagarbha: 'Good man! A Bodhisattva who accomplishes four dharmas, practices the Paramita of Dana (perfection of giving) equal to space. What are the four? Good man!'

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若菩薩於一切處無障礙不分別行檀波羅蜜，以我凈故於施亦凈，以施凈故於愿亦凈，以愿凈故於菩提亦凈，以菩提凈故於一切法亦凈。善男子！是為菩薩成就四法，行檀波羅蜜與虛空等。

「善男子！若菩薩成就八法能凈檀波羅蜜。何等為八？離我能施，離為我施，離愛結施，離無明見施，離彼我菩提相施，離種種想施，離悕望報施，離慳嫉施，其心平等如虛空，是為菩薩成就八法能凈檀波羅蜜。

「離此八法是謂凈施，喻如虛空無所不至，菩薩慈心行施亦復如是。喻如虛空非色叵見，菩薩所行諸施不依於色，亦復如是。喻如虛空不受苦樂，菩薩所行諸施離一切受，亦復如是。喻如虛空無有相智，菩薩所行諸施離諸想結，亦復如是。喻如虛空是無為相，菩薩所行諸施無為無作，亦復如是。喻如虛空虛假無相，菩薩所行諸施不依識想，亦復如是。喻如虛空增益一切眾生，菩薩所行諸施利益眾生，亦復如是。喻如虛空不可窮盡，菩薩所行諸施，于生死中無有窮盡，亦復如是。

「善男子！喻如化人給施化人，無有分別、無所戲論、不求果報，菩薩亦復如是。如化人相，去離二邊而行諸施，不分別戲論、悕望果報。善男子！菩薩以智慧舍一切結使，以方便智不捨一切眾生，是為菩薩行檀波羅蜜與虛空等。

【現代漢語翻譯】 現代漢語譯本：如果菩薩在一切處都沒有障礙，不分別地修行檀波羅蜜（Dānpólúomì，佈施的完美），因為我的清凈，所以佈施也清凈；因為佈施清凈，所以愿也清凈；因為愿清凈，所以菩提（Bódí，覺悟）也清凈；因為菩提清凈，所以一切法也清凈。善男子！這就是菩薩成就四法，修行檀波羅蜜如同虛空一樣。 「善男子！如果菩薩成就八法，就能清凈檀波羅蜜。哪八法呢？遠離『我能施』的觀念，遠離『為我而施』的觀念，遠離愛執的束縛而施，遠離無明（wúmíng，無知）的見解而施，遠離『彼我』菩提之相而施，遠離種種妄想而施，遠離希望回報而施，遠離慳吝嫉妒而施，其心平等如同虛空。這就是菩薩成就八法，能清凈檀波羅蜜。 「遠離這八法，就稱為清凈的佈施，譬如虛空無所不至，菩薩以慈悲心行佈施也像這樣。譬如虛空不是色法，不可見，菩薩所行的佈施不依賴於色法，也像這樣。譬如虛空不受苦樂，菩薩所行的佈施遠離一切感受，也像這樣。譬如虛空沒有相的智慧，菩薩所行的佈施遠離一切妄想的束縛，也像這樣。譬如虛空是無為的相，菩薩所行的佈施無為無作，也像這樣。譬如虛空虛假無相，菩薩所行的佈施不依賴於意識的妄想，也像這樣。譬如虛空增益一切眾生，菩薩所行的佈施利益眾生，也像這樣。譬如虛空不可窮盡，菩薩所行的佈施，在生死輪迴中沒有窮盡，也像這樣。 「善男子！譬如化人給施化人，沒有分別、沒有戲論、不求果報，菩薩也像這樣。如同化人的相，遠離二邊而行佈施，不分別戲論、不希望果報。善男子！菩薩以智慧捨棄一切煩惱，以方便的智慧不捨棄一切眾生，這就是菩薩修行檀波羅蜜如同虛空一樣。」

【English Translation】 English version: If a Bodhisattva, in all places, without obstruction, practices Dānpólúomì (Perfection of Giving) without discrimination, because of my purity, the giving is also pure; because the giving is pure, the vow is also pure; because the vow is pure, Bodhi (Enlightenment) is also pure; because Bodhi is pure, all dharmas are also pure. Good man! This is how a Bodhisattva accomplishes four dharmas, practicing Dānpólúomì like the void. 「Good man! If a Bodhisattva accomplishes eight dharmas, he can purify Dānpólúomì. What are the eight? To be free from the notion of 『I am the giver,』 to be free from the notion of 『giving for myself,』 to be free from giving bound by attachment, to be free from giving with ignorance (wúmíng) views, to be free from giving with the notion of 『self and other』 Bodhi, to be free from giving with various thoughts, to be free from giving with the hope of reward, to be free from giving with stinginess and jealousy, his mind is equal like the void. This is how a Bodhisattva accomplishes eight dharmas and can purify Dānpólúomì.」 「Being free from these eight dharmas is called pure giving, like the void that reaches everywhere. A Bodhisattva』s giving with compassion is also like this. Like the void that is not form and cannot be seen, the giving practiced by a Bodhisattva does not rely on form, and is also like this. Like the void that does not receive suffering or joy, the giving practiced by a Bodhisattva is free from all feelings, and is also like this. Like the void that has no wisdom of characteristics, the giving practiced by a Bodhisattva is free from all the bonds of thoughts, and is also like this. Like the void that is the characteristic of non-action, the giving practiced by a Bodhisattva is non-action and non-doing, and is also like this. Like the void that is empty and without characteristics, the giving practiced by a Bodhisattva does not rely on the thoughts of consciousness, and is also like this. Like the void that benefits all sentient beings, the giving practiced by a Bodhisattva benefits sentient beings, and is also like this. Like the void that is inexhaustible, the giving practiced by a Bodhisattva, in the cycle of birth and death, is inexhaustible, and is also like this.」 「Good man! It is like a manifested person giving to a manifested person, without discrimination, without playfulness, without seeking reward. A Bodhisattva is also like this. Like the appearance of a manifested person, he practices giving by being free from the two extremes, without discrimination, playfulness, or hope of reward. Good man! A Bodhisattva abandons all afflictions with wisdom, and does not abandon all sentient beings with the wisdom of skillful means. This is how a Bodhisattva practices Dānpólúomì like the void.」

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」

爾時，會中有一菩薩名曰燈手，從座而起，偏袒右肩，右膝著地，合掌白佛言：「世尊！何等菩薩能行如是檀波羅蜜？」

佛言：「善男子！菩薩若過諸世間得出世間法，非色無體無行，知見清凈，非闇非明離一切諸相，至無相智際成就無盡忍。近如來知見已，紹菩薩決定界分，已得受記為不退轉印所印，已得灌頂正位，已得善行知眾生行相，至一切處亦無所至，如是菩薩能行是檀波羅蜜。」說此法時，萬六千菩薩見諸法性猶如虛空得無生法忍。

佛告虛空藏菩薩言：「善男子！菩薩成就四法，行屍羅波羅蜜與虛空等。何謂為四？善男子！菩薩知身如鏡中像，知聲如響，知心如幻，知諸法性猶如虛空，是為菩薩成就四法，行屍羅波羅蜜與虛空等。

「善男子！菩薩成就八法能護凈戒。何等為八？善男子！諸菩薩不忘菩提心能護于戒，不求聲聞辟支佛地能護于戒，持戒不限於戒能護于戒，不恃諸戒能護于戒，不捨本願能護于戒，不依一切生處能護于戒，成就大愿能護于戒，善攝諸根為滅煩惱能護于戒，是為菩薩成就八法能護凈戒。

「善男子！喻如虛空離諸悕望，菩薩以無求心能護于戒亦復如是。喻如虛空清凈，菩薩持戒清凈亦復如是。喻如虛空無有垢污，菩薩持戒無垢亦復如是。

【現代漢語翻譯】 現代漢語譯本 當時，法會中有一位菩薩，名叫燈手（菩薩名），從座位上站起來，袒露右肩，右膝跪地，合掌對佛說：『世尊！什麼樣的菩薩能夠修行這樣的檀波羅蜜（佈施的最高境界）？』 佛說：『善男子！菩薩如果超越世間法，證得出世間法，其本質非色，無形無相，知見清凈，既非黑暗也非光明，遠離一切諸相，達到無相智慧的境界，成就無盡的忍耐。接近如來（佛）的知見后，繼承菩薩的決定性地位，已經得到授記，被不退轉的印記所印證，已經得到灌頂的正式地位，已經善於瞭解眾生的行為，到達一切處所也無所到達，這樣的菩薩能夠修行這種檀波羅蜜。』當佛說此法時，一萬六千位菩薩見到諸法的本性猶如虛空，證得無生法忍（對諸法不生不滅的真理的領悟）。 佛告訴虛空藏菩薩（菩薩名）說：『善男子！菩薩成就四種法，修行尸羅波羅蜜（持戒的最高境界）就如同虛空一樣。哪四種呢？善男子！菩薩知道身體如同鏡中的影像，知道聲音如同迴響，知道心如同幻象，知道諸法的本性猶如虛空，這就是菩薩成就四種法，修行尸羅波羅蜜如同虛空一樣。』 『善男子！菩薩成就八種法能夠守護清凈的戒律。哪八種呢？善男子！諸菩薩不忘失菩提心（覺悟之心）能夠守護戒律，不追求聲聞（小乘修行者）和辟支佛（獨覺者）的境界能夠守護戒律，持戒不侷限於戒條本身能夠守護戒律，不依賴戒律能夠守護戒律，不捨棄本來的誓願能夠守護戒律，不執著於一切的出生之處能夠守護戒律，成就大愿能夠守護戒律，善於攝持諸根（眼耳鼻舌身意）以滅除煩惱能夠守護戒律，這就是菩薩成就八種法能夠守護清凈的戒律。』 『善男子！譬如虛空遠離一切希望，菩薩以無所求的心來守護戒律也是如此。譬如虛空清凈，菩薩持戒清凈也是如此。譬如虛空沒有污垢，菩薩持戒沒有污垢也是如此。』

【English Translation】 English version At that time, in the assembly, there was a Bodhisattva named Lamp Hand (a Bodhisattva's name), who rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! What kind of Bodhisattva is able to practice such Dāna pāramitā (the perfection of giving)?' The Buddha said: 'Good man! If a Bodhisattva transcends all worldly dharmas and attains the dharma of transcending the world, its essence is not form, without substance or action, with pure knowledge and vision, neither dark nor bright, detached from all appearances, reaching the realm of non-appearance wisdom, accomplishing endless patience. Having approached the knowledge and vision of the Tathagata (Buddha), inheriting the definitive status of a Bodhisattva, having already received the prediction, sealed by the seal of non-retrogression, having already received the formal position of empowerment, having already become skilled in understanding the behavior of sentient beings, reaching all places yet not reaching anywhere, such a Bodhisattva is able to practice this Dāna pāramitā.' When the Buddha spoke this dharma, sixteen thousand Bodhisattvas saw the nature of all dharmas as empty space and attained the forbearance of non-origination (the realization of the truth that all dharmas are neither born nor die). The Buddha said to Bodhisattva Akasagarbha (a Bodhisattva's name): 'Good man! A Bodhisattva who accomplishes four dharmas practices Śīla pāramitā (the perfection of morality) like empty space. What are the four? Good man! A Bodhisattva knows that the body is like an image in a mirror, knows that sound is like an echo, knows that the mind is like an illusion, and knows that the nature of all dharmas is like empty space. This is how a Bodhisattva accomplishes four dharmas and practices Śīla pāramitā like empty space.' 'Good man! A Bodhisattva who accomplishes eight dharmas is able to protect pure precepts. What are the eight? Good man! All Bodhisattvas who do not forget the Bodhi mind (the mind of enlightenment) are able to protect the precepts, who do not seek the realm of Śrāvakas (Hinayana practitioners) and Pratyekabuddhas (solitary realizers) are able to protect the precepts, who hold precepts without being limited by the precepts themselves are able to protect the precepts, who do not rely on the precepts are able to protect the precepts, who do not abandon their original vows are able to protect the precepts, who do not cling to any place of birth are able to protect the precepts, who accomplish great vows are able to protect the precepts, who are skilled in controlling the senses (eyes, ears, nose, tongue, body, and mind) to eliminate afflictions are able to protect the precepts. This is how a Bodhisattva accomplishes eight dharmas and is able to protect pure precepts.' 'Good man! Just as empty space is detached from all desires, so too, a Bodhisattva who protects the precepts with a mind of non-seeking is like that. Just as empty space is pure, so too, a Bodhisattva who holds precepts purely is like that. Just as empty space has no defilement, so too, a Bodhisattva who holds precepts without defilement is like that.'

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喻如虛空無有熱惱，菩薩持戒無惱亦復如是。喻如虛空無有高下，菩薩持戒無高無下亦復如是。喻如虛空無有樔窟，菩薩持戒而無所依亦復如是。喻如虛空無生無滅畢竟無變，菩薩持戒無生無滅畢竟無變亦復如是。喻如虛空悉能容受一切眾生，菩薩持戒普能運載亦復如是，為利益眾生能護正戒。

「善男子！如水中月無持戒破戒，菩薩亦復如是。了知一切諸法猶如月影無持戒破戒，是為菩薩行屍波羅蜜與虛空等。

「善男子！菩薩成就四法，行羼提波羅蜜與虛空等。何等為四？善男子！若菩薩他罵不報，以分別無我想故；他打不報，以無彼想故；他瞋不報，以離有想故；他怨不報，以去離二見故。是謂菩薩成就四法，行羼提波羅蜜與虛空等。

「善男子！菩薩成就八法，能凈羼提波羅蜜。何等為八？善男子！菩薩善凈內純至，修羼提波羅蜜；善凈外不悕望，修羼提波羅蜜；于上中下畢竟無障礙，修羼提波羅蜜；隨順法性無所染著，修羼提波羅蜜；離一切諸見應空，修羼提波羅蜜；斷一切諸覺應無相，修羼提波羅蜜；舍一切諸愿應無愿，修羼提波羅蜜；除一切諸行應無行，修羼提波羅蜜。是謂菩薩摩訶薩成就八法，能凈羼提波羅蜜。

「善男子！喻如虛空無憎無愛，菩薩修羼提波羅蜜，無憎無

【現代漢語翻譯】 現代漢語譯本 譬如虛空沒有熱惱，菩薩持戒沒有煩惱也像這樣。譬如虛空沒有高下，菩薩持戒沒有高下也像這樣。譬如虛空沒有巢穴，菩薩持戒沒有所依也像這樣。譬如虛空無生無滅，畢竟不變，菩薩持戒無生無滅，畢竟不變也像這樣。譬如虛空能夠容納一切眾生，菩薩持戒普遍能夠運載也像這樣，爲了利益眾生能夠守護正戒。 『善男子！如同水中的月亮沒有持戒和破戒，菩薩也像這樣。了知一切諸法猶如月影，沒有持戒和破戒，這就是菩薩修行尸波羅蜜（Śīla-pāramitā，持戒波羅蜜）與虛空相等。』 『善男子！菩薩成就四法，修行羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）與虛空相等。是哪四種呢？善男子！如果菩薩被他人辱罵不還罵，因為分別沒有我相的緣故；被他人毆打不還手，因為沒有彼相的緣故；被他人嗔恨不報復，因為遠離有相的緣故；被他人怨恨不報復，因為去除二見的緣故。這就是菩薩成就四法，修行羼提波羅蜜與虛空相等。』 『善男子！菩薩成就八法，能夠清凈羼提波羅蜜。是哪八種呢？善男子！菩薩善於清凈內心純粹至極，修行羼提波羅蜜；善於清凈外在不希求，修行羼提波羅蜜；對於上中下畢竟沒有障礙，修行羼提波羅蜜；隨順法性沒有染著，修行羼提波羅蜜；遠離一切諸見應空，修行羼提波羅蜜；斷除一切諸覺應無相，修行羼提波羅蜜；捨棄一切諸愿應無愿，修行羼提波羅蜜；去除一切諸行應無行，修行羼提波羅蜜。這就是菩薩摩訶薩成就八法，能夠清凈羼提波羅蜜。』 『善男子！譬如虛空沒有憎恨也沒有愛戀，菩薩修行羼提波羅蜜，沒有憎恨也沒有愛戀，也像這樣。』

【English Translation】 English version It is like the void, which has no heat or vexation; a Bodhisattva holding precepts is also like this, without vexation. It is like the void, which has no high or low; a Bodhisattva holding precepts is also like this, without high or low. It is like the void, which has no nest or cave; a Bodhisattva holding precepts is also like this, without reliance. It is like the void, which has no birth or death, and is ultimately unchanging; a Bodhisattva holding precepts is also like this, without birth or death, and is ultimately unchanging. It is like the void, which can contain all sentient beings; a Bodhisattva holding precepts is also like this, universally able to carry, and for the benefit of sentient beings, is able to protect the true precepts. 'Good man! Like the moon in the water, which has no holding or breaking of precepts, a Bodhisattva is also like this. Understanding that all dharmas are like the moon's reflection, without holding or breaking of precepts, this is a Bodhisattva practicing Śīla-pāramitā (Perfection of Morality) equal to the void.' 'Good man! A Bodhisattva who achieves four dharmas practices Kṣānti-pāramitā (Perfection of Patience) equal to the void. What are the four? Good man! If a Bodhisattva does not retaliate when others scold him, because he discerns that there is no self; does not retaliate when others strike him, because he has no perception of the other; does not retaliate when others are angry with him, because he is detached from the perception of existence; does not retaliate when others resent him, because he has abandoned dualistic views. This is what is meant by a Bodhisattva achieving four dharmas, practicing Kṣānti-pāramitā equal to the void.' 'Good man! A Bodhisattva who achieves eight dharmas can purify Kṣānti-pāramitā. What are the eight? Good man! A Bodhisattva is skilled in purifying the inner self to the utmost purity, practicing Kṣānti-pāramitā; is skilled in purifying the external without desire, practicing Kṣānti-pāramitā; has no obstruction in the upper, middle, and lower realms, practicing Kṣānti-pāramitā; follows the nature of dharma without attachment, practicing Kṣānti-pāramitā; is detached from all views, understanding emptiness, practicing Kṣānti-pāramitā; cuts off all perceptions, understanding non-form, practicing Kṣānti-pāramitā; abandons all wishes, understanding non-wish, practicing Kṣānti-pāramitā; eliminates all actions, understanding non-action, practicing Kṣānti-pāramitā. This is what is meant by a Bodhisattva Mahāsattva achieving eight dharmas, able to purify Kṣānti-pāramitā.' 'Good man! It is like the void, which has no hatred or love; a Bodhisattva practicing Kṣānti-pāramitā is also like this, without hatred or love.'

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愛亦復如是。喻如虛空無有變易，菩薩畢竟心無變易，修羼提波羅蜜，亦復如是。善男子！喻如虛空無有虧損，菩薩畢竟修羼提波羅蜜，心無虧損亦復如是。喻如虛空無生無起，菩薩修羼提波羅蜜，心無生起亦復如是。喻如虛空無有戲論，菩薩修羼提波羅蜜，心無戲論亦復如是。喻如虛空不望恩報，菩薩修羼提波羅蜜，於一切眾生不望果報亦復如是。喻如虛空無漏無系，菩薩修羼提波羅蜜，離一切漏不繫三界亦復如是。

「善男子！菩薩行羼提波羅蜜時不作是念：『彼來罵我我能忍受。』亦不見罵者、受罵者及所罵法；不作是觀，不作是戲論言，彼空我亦空；亦不作是思惟，音聲如響何由而出；亦復不作是觀，我是彼非；又復不作是見，彼無常我亦無常；亦復不作是念，彼愚我智；亦不作是想，我等應行忍辱。

「善男子！譬如有人求娑羅枝，為娑羅枝故，赍持利斧入娑羅林中，至一大樹下斫其一枝，餘枝不作是念：『彼已被斫，不斫我等。』其被斫者亦不作是念：『我已被斫，餘者不斫。』二俱無想，不生憎愛。善男子！菩薩摩訶薩行羼提波羅蜜時，觀知一切法性如草木墻壁瓦石等，而示現割截身體，為教化眾生故，無憎無愛、無憶想分別。善男子！是為菩薩行羼提波羅蜜與虛空等。

「善男子

【現代漢語翻譯】 現代漢語譯本 愛也是如此。譬如虛空沒有變易，菩薩的本心也畢竟沒有變易，修習羼提波羅蜜（忍辱）也是如此。善男子！譬如虛空沒有虧損，菩薩畢竟修習羼提波羅蜜，心也沒有虧損也是如此。譬如虛空無生無起，菩薩修習羼提波羅蜜，心也沒有生起也是如此。譬如虛空沒有戲論，菩薩修習羼提波羅蜜，心也沒有戲論也是如此。譬如虛空不期望恩報，菩薩修習羼提波羅蜜，對於一切眾生不期望果報也是如此。譬如虛空沒有漏失沒有繫縛，菩薩修習羼提波羅蜜，遠離一切漏失不被三界繫縛也是如此。 「善男子！菩薩在修行羼提波羅蜜（忍辱）時，不應這樣想：『他來罵我，我能忍受。』也不應執著于罵人者、受罵者以及所罵的法；不應這樣觀察，不應這樣戲論說，『他空，我也空』；也不應這樣思惟，『聲音如同迴響，從何處發出』；也不應這樣觀察，『我是，他是非』；也不應這樣見解，『他是無常，我也是無常』；也不應這樣想，『他愚笨，我聰明』；也不應這樣想，『我們應該修行忍辱』。 「善男子！譬如有人爲了得到娑羅樹枝，拿著鋒利的斧頭進入娑羅樹林中，走到一棵大樹下砍下一根樹枝，其餘的樹枝不會這樣想：『他已經被砍了，不會砍我們。』而被砍的樹枝也不會這樣想：『我已經被砍了，其餘的不會被砍。』兩者都沒有想法，不產生憎恨和愛戀。善男子！菩薩摩訶薩在修行羼提波羅蜜（忍辱）時，觀察到一切法的本性如同草木、墻壁、瓦石等，而示現割截身體，爲了教化眾生，沒有憎恨，沒有愛戀，沒有憶想分別。善男子！這就是菩薩修行羼提波羅蜜（忍辱）與虛空相等。 「善男子！

【English Translation】 English version Love is also like this. It is like the void, which does not change; the Bodhisattva's fundamental mind also ultimately does not change, and practicing Kshanti Paramita (patience) is also like this. Good man! It is like the void, which has no loss; the Bodhisattva ultimately practices Kshanti Paramita, and the mind also has no loss, it is also like this. It is like the void, which has no birth and no arising; the Bodhisattva practices Kshanti Paramita, and the mind also has no arising, it is also like this. It is like the void, which has no idle talk; the Bodhisattva practices Kshanti Paramita, and the mind also has no idle talk, it is also like this. It is like the void, which does not expect favors in return; the Bodhisattva practices Kshanti Paramita, and for all sentient beings does not expect rewards, it is also like this. It is like the void, which has no outflows and no bondage; the Bodhisattva practices Kshanti Paramita, and is free from all outflows and not bound by the three realms, it is also like this. 「Good man! When a Bodhisattva practices Kshanti Paramita (patience), he should not think: 『He comes to scold me, and I can endure it.』 Nor should he cling to the one who scolds, the one who is scolded, and the act of scolding; he should not observe in this way, nor should he engage in idle talk saying, 『He is empty, and I am also empty』; nor should he think, 『Sound is like an echo, from where does it come forth』; nor should he observe in this way, 『I am, and he is not』; nor should he have this view, 『He is impermanent, and I am also impermanent』; nor should he think, 『He is foolish, and I am wise』; nor should he think, 『We should practice patience.』 「Good man! For example, if someone seeks a Sala tree branch, carrying a sharp axe into the Sala forest, he goes to a large tree and cuts off one branch, the remaining branches will not think: 『He has been cut, he will not cut us.』 And the branch that has been cut will not think: 『I have been cut, the others will not be cut.』 Both have no thoughts, and do not generate hatred or love. Good man! When a Bodhisattva Mahasattva practices Kshanti Paramita (patience), he observes that the nature of all dharmas is like grass, trees, walls, tiles, and stones, and he manifests cutting his body, for the sake of teaching sentient beings, without hatred, without love, without recollection or discrimination. Good man! This is how a Bodhisattva practices Kshanti Paramita (patience), being equal to the void. 「Good man!

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！云何菩薩摩訶薩行毗梨耶波羅蜜與虛空等？善男子！菩薩成就四法行毗梨耶波羅蜜與虛空等。何謂為四？善男子！若菩薩勤求一切善法，而知一切法自性不成就；以一切最勝供具，給侍供養諸佛世尊；然不見如來及所供侍之法，善能受持一切諸佛所說妙法，亦不見文字而可受持，亦能成就無量眾生；見眾生性即是泥洹。畢竟無生無起。善男子！是為菩薩成就四法，行毗梨耶波羅蜜與虛空等。

「善男子！若菩薩成就八法，能凈毗梨耶波羅蜜。何等為八？善男子！菩薩為凈身故，發勤精進，知身如影，不著于身；為凈口故，發勤精進，知口語如響，不著于口；為凈意故，發勤精進，知意如幻無所分別，不著于意，為具足諸波羅蜜故發勤精進。知諸法無自性，因緣所攝不可戲論，為得助菩提分法故發勤精進。覺了一切法真實性故無所礙著，為凈一切佛土故發勤精進。知諸國土如虛空故不恃所凈，為得一切陀羅尼故發勤精進。知一切法無念無非念故不作二相，為成就一切佛法故發勤精進。知諸法入一相平等故，而不壞法性。善男子！是為菩薩成就八法，能凈毗梨耶波羅蜜。

「善男子！喻如虛空無有疲惓；菩薩于無量劫發勤精進無有疲厭，亦復如是。喻如虛空悉能容受一切諸色，然此虛空無有覆障；菩薩為容

【現代漢語翻譯】 現代漢語譯本： 『云何菩薩摩訶薩（菩薩中的大菩薩）行毗梨耶波羅蜜（精進波羅蜜）與虛空等？』 『善男子！菩薩成就四法，行毗梨耶波羅蜜與虛空等。何謂為四？善男子！若菩薩勤求一切善法，而知一切法自性不成就；以一切最勝供具，給侍供養諸佛世尊（佛陀，受尊敬的人）；然不見如來（佛陀的稱號）及所供侍之法，善能受持一切諸佛所說妙法，亦不見文字而可受持，亦能成就無量眾生；見眾生性即是泥洹（涅槃），畢竟無生無起。善男子！是為菩薩成就四法，行毗梨耶波羅蜜與虛空等。

『善男子！若菩薩成就八法，能凈毗梨耶波羅蜜。何等為八？善男子！菩薩為凈身故，發勤精進，知身如影，不著于身；為凈口故，發勤精進，知口語如響，不著于口；為凈意故，發勤精進，知意如幻無所分別，不著于意，為具足諸波羅蜜故發勤精進。知諸法無自性，因緣所攝不可戲論，為得助菩提分法（幫助達到覺悟的方法）故發勤精進。覺了一切法真實性故無所礙著，為凈一切佛土故發勤精進。知諸國土如虛空故不恃所凈，為得一切陀羅尼（總持，記憶和理解能力）故發勤精進。知一切法無念無非念故不作二相，為成就一切佛法故發勤精進。知諸法入一相平等故，而不壞法性。善男子！是為菩薩成就八法，能凈毗梨耶波羅蜜。

『善男子！喻如虛空無有疲惓；菩薩于無量劫發勤精進無有疲厭，亦復如是。喻如虛空悉能容受一切諸色，然此虛空無有覆障；菩薩為容

【English Translation】 English version: 'How does a Bodhisattva Mahasattva (a great Bodhisattva) practice the Virya Paramita (Perfection of Diligence) like space?' 'Good man! A Bodhisattva accomplishes four dharmas and practices the Virya Paramita like space. What are the four? Good man! If a Bodhisattva diligently seeks all good dharmas, and knows that the self-nature of all dharmas is not accomplished; with all the most excellent offerings, serves and makes offerings to all the Buddhas, the World Honored Ones (Buddhas, respected ones); yet does not see the Tathagata (title of the Buddha) and the dharmas being offered, is able to well receive and uphold all the wonderful dharmas spoken by all the Buddhas, also does not see any words that can be received and upheld, and is also able to accomplish countless sentient beings; sees the nature of sentient beings as Nirvana (extinction of suffering), ultimately without birth or arising. Good man! This is how a Bodhisattva accomplishes four dharmas and practices the Virya Paramita like space.'

'Good man! If a Bodhisattva accomplishes eight dharmas, he can purify the Virya Paramita. What are the eight? Good man! A Bodhisattva, for the sake of purifying the body, diligently practices, knowing the body is like a shadow, not attached to the body; for the sake of purifying the mouth, diligently practices, knowing the speech of the mouth is like an echo, not attached to the mouth; for the sake of purifying the mind, diligently practices, knowing the mind is like an illusion without any discrimination, not attached to the mind; for the sake of fulfilling all the Paramitas, diligently practices. Knowing that all dharmas have no self-nature, are conditioned by causes and conditions and cannot be playfully discussed, for the sake of obtaining the dharmas that aid Bodhi (enlightenment), diligently practices. Realizing the true nature of all dharmas, therefore without any hindrance or attachment, for the sake of purifying all Buddha lands, diligently practices. Knowing that all lands are like space, therefore not relying on what is purified, for the sake of obtaining all Dharanis (total retention, memory and understanding), diligently practices. Knowing that all dharmas are without thought or non-thought, therefore not creating two aspects, for the sake of accomplishing all Buddha dharmas, diligently practices. Knowing that all dharmas enter into one aspect of equality, and therefore not destroying the nature of dharmas. Good man! This is how a Bodhisattva accomplishes eight dharmas and can purify the Virya Paramita.'

'Good man! It is like space, which has no fatigue; a Bodhisattva, in countless kalpas, diligently practices without fatigue or weariness, it is also like this. It is like space, which can contain all colors, yet this space has no obstruction; a Bodhisattva, in order to contain

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受一切眾生，發勤精進平等無礙，亦復如是。喻如虛空能生一切藥草叢林，然此虛空無有住處；菩薩為增益一切眾生諸善根故發勤精進，無所依著無有住處，亦復如是。喻如虛空至一切處然無有去；菩薩發勤精進為至一切法故，而無至無不至，亦復如是。喻如虛空非色，而於中見種種色；菩薩為一乘故發勤精進，而為成就純至故示諸乘差別，亦復如是。喻如虛空本性清凈，不為客塵所污；菩薩發勤精進本性清凈，為眾生故現受生死，不為塵累所染，亦復如是。喻如虛空性是常法，無有無常；菩薩究竟為不斷三寶故，發勤精進，亦復如是。喻如虛空，無始無終不取不捨；菩薩發勤精進，無始無終不取不捨，亦復如是。

「善男子！精進有二種：始發精進、終成精進。菩薩以始發精進習成一切善法，以終成精進分別一切法不得自性，唯所集善根見是平等，所見平等亦非平等。善男子！喻如工匠刻作木人身相備具，所作事業皆能成辦，于作不作不生二想。菩薩為成就莊嚴本願故，發勤精進修一切業，于作不作不生二想，去離二邊，亦復如是。善男子！是為菩薩行毗梨耶波羅蜜與虛空等。

「善男子！云何菩薩摩訶薩行禪波羅蜜與虛空等？善男子！若菩薩成就四法，行禪波羅蜜與虛空等。何等為四？善男子！若菩

【現代漢語翻譯】 現代漢語譯本 對待一切眾生，發起勤奮精進，平等無礙，也是如此。譬如虛空能生長一切藥草叢林，然而這虛空沒有固定的住處；菩薩爲了增益一切眾生的各種善根而發起勤奮精進，沒有所依賴，沒有固定的住處，也是如此。譬如虛空到達一切處，卻沒有來去；菩薩發起勤奮精進，爲了到達一切法，而無所謂到達或不到達，也是如此。譬如虛空不是色，卻在其中見到種種色；菩薩爲了唯一佛乘（Ekayana）而發起勤奮精進，爲了成就純粹的佛果，而示現各種乘的差別，也是如此。譬如虛空本性清凈，不被客塵所污染；菩薩發起勤奮精進，本性清凈，爲了眾生而示現承受生死，不被塵世的煩惱所染污，也是如此。譬如虛空的性質是常法，沒有無常；菩薩究竟爲了不斷絕佛法僧三寶（Triratna），發起勤奮精進，也是如此。譬如虛空，無始無終，不取不捨；菩薩發起勤奮精進，無始無終，不取不捨，也是如此。 『善男子！精進有兩種：初始的精進和最終成就的精進。菩薩以初始的精進修習成就一切善法，以最終成就的精進分別一切法，不得其自性，唯有所集聚的善根，見到是平等的，所見平等也並非真正的平等。善男子！譬如工匠雕刻木人，身體各部分都具備，所做的事業都能完成，對於做與不做，不產生兩種想法。菩薩爲了成就莊嚴的本願，發起勤奮精進，修習一切事業，對於做與不做，不產生兩種想法，遠離兩邊，也是如此。善男子！這就是菩薩修行毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）與虛空相等。』 『善男子！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）如何修行禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）與虛空相等？善男子！如果菩薩成就四種法，修行禪波羅蜜就與虛空相等。哪四種呢？善男子！如果菩薩

【English Translation】 English version Towards all sentient beings, they generate diligent effort, equal and unobstructed, and it is also like this. It is like space, which can grow all kinds of herbs and forests, yet this space has no fixed abode; Bodhisattvas, in order to increase the various roots of goodness of all sentient beings, generate diligent effort, without any dependence, without any fixed abode, and it is also like this. It is like space, which reaches everywhere, yet has no coming or going; Bodhisattvas generate diligent effort, in order to reach all dharmas, yet there is no such thing as reaching or not reaching, and it is also like this. It is like space, which is not form, yet within it, various forms are seen; Bodhisattvas, for the sake of the One Vehicle (Ekayana), generate diligent effort, and in order to achieve the pure Buddhahood, they show the differences of various vehicles, and it is also like this. It is like space, whose nature is pure, and is not defiled by the dust of visitors; Bodhisattvas generate diligent effort, their nature is pure, and for the sake of sentient beings, they manifest the acceptance of birth and death, without being defiled by the afflictions of the world, and it is also like this. It is like space, whose nature is constant, and has no impermanence; Bodhisattvas, ultimately, in order to not cut off the Three Jewels (Triratna), generate diligent effort, and it is also like this. It is like space, which has no beginning and no end, neither grasping nor abandoning; Bodhisattvas generate diligent effort, with no beginning and no end, neither grasping nor abandoning, and it is also like this. 『Good man! There are two kinds of diligence: initial diligence and ultimately accomplished diligence. Bodhisattvas, with initial diligence, practice and accomplish all good dharmas, and with ultimately accomplished diligence, they discern all dharmas, not finding their self-nature, only the accumulated roots of goodness, seeing them as equal, and the equality seen is also not true equality. Good man! It is like a craftsman carving a wooden figure, with all parts of the body complete, and all the tasks that are done can be accomplished, and regarding doing or not doing, no two thoughts arise. Bodhisattvas, in order to accomplish the solemn vows, generate diligent effort, practicing all tasks, and regarding doing or not doing, no two thoughts arise, and they are far from both extremes, and it is also like this. Good man! This is how Bodhisattvas practice the Vīrya-pāramitā (Perfection of Diligence) as equal to space.』 『Good man! How do Bodhisattva-mahāsattvas (Great Bodhisattvas) practice the Dhyāna-pāramitā (Perfection of Meditation) as equal to space? Good man! If Bodhisattvas accomplish four dharmas, then their practice of Dhyāna-pāramitā is equal to space. What are the four? Good man! If Bodhisattvas』

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薩專其內心，亦不見內心遮緣外界諸心；亦不見外心行處，以己心平等故，知一切眾生心平等；亦不依二法心及平等思惟；法界定性無攝無亂，知一切法性無有戲論。是為菩薩成就四法，行禪波羅蜜與虛空等。

「善男子！若菩薩成就八法，能凈禪波羅蜜。何等為八？善男子！若菩薩不依諸陰修禪，不依諸界修禪，不依諸入修禪，不依三界修禪，不依現世修禪，不依後世修禪，不依道修禪，不依果修禪，是為菩薩成就八法，能凈禪波羅蜜。

「喻如虛空無所依著，菩薩修禪無所依止亦復如是。喻如虛空無所愛戀，菩薩修禪離諸染著亦復如是。喻如虛空不著諸見，菩薩修禪舍離諸見亦復如是。喻如虛空無有諸慢，菩薩修禪離諸憍慢亦復如是。喻如虛空究竟無滅，菩薩修禪善入法性究竟不退亦復如是。喻如虛空不可破壞，菩薩修禪不壞本際亦復如是。喻如虛空無有變易，菩薩修禪不變如如亦復如是。喻如虛空非心離心，菩薩修禪離心意識，亦復如是。

「善男子！菩薩以平等心修禪，非不平等心。云何心平等？若心不高不下，無求無非求，無作無非作，無分別無非分別，無行無非行，無取無舍，無闇無明，無知無念，無非知無非念，不一不異，非二非不二，無動無不動，無去無不去，無修無非修，心不

【現代漢語翻譯】 現代漢語譯本：薩專（菩薩名）專注于自己的內心，也看不到內心會遮蔽或影響外在其他眾生的心；也看不到外在的心在何處執行，因為自己的心是平等的，所以知道一切眾生的心也是平等的；也不依賴於二元對立的法和不平等的思維；法界的本性是既不被攝取也不混亂，知道一切法的本性是沒有虛妄的言論。這就是菩薩成就四種法，修行禪定波羅蜜（到達彼岸的禪定）如同虛空一樣。 善男子！如果菩薩成就八種法，就能清凈禪定波羅蜜。哪八種呢？善男子！如果菩薩不依賴於五蘊（色、受、想、行、識）來修禪，不依賴於十八界（六根、六塵、六識）來修禪，不依賴於十二入（六根、六塵）來修禪，不依賴於三界（欲界、色界、無色界）來修禪，不依賴於現世來修禪，不依賴於後世來修禪，不依賴於道來修禪，不依賴於果來修禪，這就是菩薩成就八種法，能夠清凈禪定波羅蜜。 譬如虛空沒有所依賴和執著的，菩薩修禪沒有所依賴和止息也是如此。譬如虛空沒有所愛戀的，菩薩修禪遠離各種染著也是如此。譬如虛空不執著于各種見解，菩薩修禪舍離各種見解也是如此。譬如虛空沒有各種傲慢，菩薩修禪遠離各種驕慢也是如此。譬如虛空究竟沒有滅盡，菩薩修禪善入法性究竟不退轉也是如此。譬如虛空不可破壞，菩薩修禪不破壞根本的實相也是如此。譬如虛空沒有變易，菩薩修禪不變如如的真理也是如此。譬如虛空非心也離心，菩薩修禪遠離心意識，也是如此。 善男子！菩薩以平等心修禪，而不是以不平等心。什麼是心平等呢？如果心不高不下，沒有追求也沒有不追求，沒有造作也沒有不造作，沒有分別也沒有不分別，沒有行為也沒有不行為，沒有取也沒有舍，沒有黑暗也沒有光明，沒有知也沒有念，沒有非知也沒有非念，不一也不異，非二也非不二，沒有動也沒有不動，沒有去也沒有不去，沒有修也沒有不修，心不

【English Translation】 English version: Sazhuan (a Bodhisattva's name) focuses on his own mind, and also does not see his mind obscuring or affecting the minds of other beings; nor does he see where external minds operate, because his own mind is equal, so he knows that the minds of all beings are also equal; nor does he rely on dualistic dharmas and unequal thinking; the nature of the Dharma realm is neither grasped nor confused, knowing that the nature of all dharmas is without false arguments. This is how a Bodhisattva achieves four dharmas, practicing Dhyana Paramita (perfection of meditation) like the void. Good man! If a Bodhisattva achieves eight dharmas, he can purify Dhyana Paramita. What are the eight? Good man! If a Bodhisattva does not rely on the five skandhas (form, feeling, perception, mental formations, consciousness) to practice meditation, does not rely on the eighteen realms (six sense organs, six sense objects, six consciousnesses) to practice meditation, does not rely on the twelve entrances (six sense organs, six sense objects) to practice meditation, does not rely on the three realms (desire realm, form realm, formless realm) to practice meditation, does not rely on the present life to practice meditation, does not rely on the future life to practice meditation, does not rely on the path to practice meditation, does not rely on the fruit to practice meditation, this is how a Bodhisattva achieves eight dharmas, able to purify Dhyana Paramita. It is like the void, which has no reliance or attachment, so too the Bodhisattva's meditation has no reliance or cessation. It is like the void, which has no love or longing, so too the Bodhisattva's meditation is free from all attachments. It is like the void, which does not cling to any views, so too the Bodhisattva's meditation abandons all views. It is like the void, which has no arrogance, so too the Bodhisattva's meditation is free from all pride. It is like the void, which ultimately has no extinction, so too the Bodhisattva's meditation enters the nature of Dharma and ultimately does not regress. It is like the void, which cannot be destroyed, so too the Bodhisattva's meditation does not destroy the fundamental reality. It is like the void, which has no change, so too the Bodhisattva's meditation does not change the suchness of truth. It is like the void, which is neither mind nor separate from mind, so too the Bodhisattva's meditation is free from mind and consciousness. Good man! A Bodhisattva practices meditation with an equal mind, not with an unequal mind. What is an equal mind? If the mind is neither high nor low, neither seeking nor not seeking, neither creating nor not creating, neither discriminating nor not discriminating, neither acting nor not acting, neither grasping nor abandoning, neither darkness nor light, neither knowing nor thinking, neither not knowing nor not thinking, neither one nor different, neither two nor not two, neither moving nor not moving, neither going nor not going, neither practicing nor not practicing, the mind does not

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緣於一切境界，是謂平等心。以菩薩心平等故，不取於色，去離眼色二法，而修于禪。以心平故，不取聲香味觸法，去離意法二法，而修于禪。

「善男子！喻如虛空火災起時不能焚燒，水災起時不為所漂，菩薩不為諸煩惱火之所焚燒，不為諸禪解脫三昧所漂，受生自無定亂，亂心眾生能令得定，自行已凈不捨精進，與平等等示現差別，而不見平等及不平等二相，善能遍觀智慧真性，其心不為愛見所覆，于諸行中行無所著與虛空等。善男子！是為菩薩行禪波羅蜜與虛空等。

「善男子！云何菩薩行般若波羅蜜與虛空等？善男子！若菩薩成就四法，行般若波羅蜜與虛空等。何等為四？善男子！若菩薩以我凈故知眾生亦凈，以知凈故知識亦凈，以義凈故知文字亦凈，以法界凈故知一切法亦凈，是為菩薩成就四法行般若波羅蜜與虛空等。

「善男子！若菩薩摩訶薩成就八法，能凈般若波羅蜜。何等為八？善男子！若菩薩精勤欲斷一切不善法，而不著斷見；精勤欲生一切善法，而不著常見；知一切有為法皆從緣生，而不動于無生忍法；善分別說一切字句，而常平等無有言說；善能辨宣一切有為無常苦法，于無我法界寂靜不動；能善分別諸所作業，而知一切法無業無報；善能分別垢法凈法，而知一切法性常凈

【現代漢語翻譯】 現代漢語譯本 因緣於一切境界，這被稱為平等心。因為菩薩的心是平等的，所以不執著於色，遠離眼和色這兩種法，而修習禪定。因為心是平靜的，所以不執著于聲、香、味、觸、法，遠離意和法這兩種法，而修習禪定。 『善男子！譬如虛空，當火災發生時不能被焚燒，當水災發生時不會被漂流。菩薩不會被各種煩惱之火所焚燒，也不會被各種禪定、解脫、三昧所漂流。受生時自然沒有固定或混亂的狀態，能使混亂的心得到安定。自己修行已經清凈，不放棄精進，以平等心示現差別，卻不執著于平等和不平等這兩種相。善於普遍觀察智慧的真性，其心不被愛見所覆蓋，在各種行為中行事而不執著，如同虛空一樣。善男子！這就是菩薩修行禪波羅蜜如同虛空一樣。 『善男子！菩薩如何修行般若波羅蜜如同虛空一樣？善男子！如果菩薩成就四種法，修行般若波羅蜜就如同虛空一樣。是哪四種呢？善男子！如果菩薩因為自己清凈而知道眾生也清凈，因為知道清凈而知道知識也清凈，因為意義清凈而知道文字也清凈，因為法界清凈而知道一切法也清凈，這就是菩薩成就四種法修行般若波羅蜜如同虛空一樣。 『善男子！如果菩薩摩訶薩成就八種法，就能清凈般若波羅蜜。是哪八種呢？善男子！如果菩薩精勤地想要斷除一切不善法，卻不執著于斷見；精勤地想要生起一切善法，卻不執著于常見；知道一切有為法都是從因緣而生，卻不為無生法忍所動搖；善於分別解說一切字句，卻常常保持平等而沒有言說；善於辨別宣說一切有為法的無常和苦，在無我法界的寂靜中不動搖；能夠善於分別各種所作的業，卻知道一切法沒有業也沒有報應；能夠善於分別垢法和凈法，卻知道一切法的本性常常是清凈的。

【English Translation】 English version Being conditioned by all realms, this is called the mind of equality. Because the Bodhisattva's mind is equal, they do not grasp at form, they depart from the two dharmas of eye and form, and cultivate meditation. Because the mind is peaceful, they do not grasp at sound, smell, taste, touch, and dharma, they depart from the two dharmas of mind and dharma, and cultivate meditation. 'Good man! It is like space, when a fire disaster arises, it cannot be burned, and when a water disaster arises, it is not swept away. The Bodhisattva is not burned by the fires of all afflictions, nor is swept away by all meditations, liberations, and samadhis. When taking birth, there is naturally no fixed or chaotic state, and they can enable a chaotic mind to attain stability. Having purified their own practice, they do not abandon diligence, and with an equal mind, they manifest differences, yet they do not cling to the two aspects of equality and inequality. They are skilled in universally observing the true nature of wisdom, their mind is not covered by love and views, and in all actions, they act without attachment, like space. Good man! This is the Bodhisattva's practice of the perfection of meditation, like space. 'Good man! How does the Bodhisattva practice the perfection of wisdom like space? Good man! If the Bodhisattva achieves four dharmas, their practice of the perfection of wisdom is like space. What are the four? Good man! If the Bodhisattva, because of their own purity, knows that sentient beings are also pure, because of knowing purity, knows that knowledge is also pure, because of the purity of meaning, knows that words are also pure, and because of the purity of the dharma realm, knows that all dharmas are also pure, this is the Bodhisattva achieving four dharmas, and their practice of the perfection of wisdom is like space. 'Good man! If a Bodhisattva Mahasattva achieves eight dharmas, they can purify the perfection of wisdom. What are the eight? Good man! If the Bodhisattva diligently desires to cut off all unwholesome dharmas, yet does not cling to the view of annihilation; diligently desires to generate all wholesome dharmas, yet does not cling to the view of permanence; knows that all conditioned dharmas arise from conditions, yet is not moved by the forbearance of non-arising; is skilled in distinguishing and explaining all words and phrases, yet always maintains equality without speech; is skilled in discerning and proclaiming the impermanence and suffering of all conditioned dharmas, and is unmoving in the stillness of the non-self dharma realm; is able to skillfully distinguish all actions performed, yet knows that all dharmas have no action and no retribution; is able to skillfully distinguish defiled dharmas and pure dharmas, yet knows that the nature of all dharmas is always pure.'

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；善能籌量三世諸法，而知諸法無去來今。是為菩薩成就八法，能凈般若波羅蜜。

「善男子！喻如虛空非行無行，菩薩行般若離一切行亦復如是。喻如虛空無能破壞，菩薩行般若一切諸魔無能壞者亦復如是。喻如虛空性常寂靜，菩薩行般若覺見寂靜亦復如是。喻如虛空性常無我，菩薩行般若了知無我亦復如是。喻如虛空性非眾生，菩薩行般若離一切眾生見亦復如是。喻如虛空性無有命，菩薩行般若離一切命見亦復如是。喻如虛空性無有人，菩薩行般若離一切人見亦復如是。喻如虛空非物非非物不可名字，菩薩行般若離物非物見亦復如是。

「善男子！般若是寂靜句義，無微覺故；是不作句義，自相凈故；是無變句義，無行相故；是真實句義，不發動故；是不誑句義，無有異故；是了達句義，入一相故；是通明句義，斷習氣故；是滿足句義，無慾求故；是通達句義，能正見故；是第一句義，無所得故；是平等句義，無高無下故；是牢固句義，不可壞故；是不動句義，無所依故；是金剛句義，不可摧故；是已度句義，所作辦故；是真凈句義，本性凈故；是無闇句義，不恃明故；是無二句義，不積聚故；是盡句義，究竟盡相故；是無盡句義，無為相故；是無為句義，離生滅故；是虛空句義，無障礙故；是無所

【現代漢語翻譯】 現代漢語譯本：『善於衡量過去、現在、未來三世的諸法，並且知道諸法沒有過去、現在、未來。這就是菩薩成就八法，能夠清凈般若波羅蜜（智慧到彼岸）。』 『善男子！譬如虛空，既非行也非無行，菩薩修行般若（智慧）遠離一切行也是如此。譬如虛空，沒有能夠破壞它的，菩薩修行般若，一切諸魔不能夠破壞他也是如此。譬如虛空，其性常寂靜，菩薩修行般若，覺悟到寂靜也是如此。譬如虛空，其性常無我，菩薩修行般若，了知無我也是如此。譬如虛空，其性非眾生，菩薩修行般若，遠離一切眾生見也是如此。譬如虛空，其性沒有命，菩薩修行般若，遠離一切命見也是如此。譬如虛空，其性沒有人，菩薩修行般若，遠離一切人見也是如此。譬如虛空，既非事物也非非事物，不可用名字來稱呼，菩薩修行般若，遠離事物和非事物見也是如此。 『善男子！般若（智慧）是寂靜的句義，因為沒有細微的覺知；是不作為的句義，因為其自性清凈；是無變的句義，因為沒有行相；是真實的句義，因為不發動；是不欺誑的句義，因為沒有差異；是了達的句義，因為入於一相；是通明的句義，因為斷除習氣；是滿足的句義，因為沒有慾望和追求；是通達的句義，因為能夠正確地見；是第一的句義，因為沒有所得；是平等的句義，因為沒有高下；是牢固的句義，因為不可破壞；是不動的句義，因為沒有所依賴；是金剛的句義，因為不可摧毀；是已度的句義，因為所作已辦；是真凈的句義，因為本性清凈；是無暗的句義，因為不依賴光明；是無二的句義，因為不積聚；是盡的句義，因為究竟盡相；是無盡的句義，因為無為相；是無為的句義，因為遠離生滅；是虛空的句義，因為沒有障礙；是無所』

【English Translation】 English version: 'Being skilled in assessing the dharmas (phenomena) of the three times (past, present, and future), and knowing that these dharmas have no coming, going, or present. This is how a Bodhisattva accomplishes eight dharmas, enabling them to purify Prajna Paramita (Perfection of Wisdom).' 'Good man! It is like space, which is neither action nor inaction; a Bodhisattva practicing Prajna (wisdom) is also like this, being apart from all actions. It is like space, which cannot be destroyed; a Bodhisattva practicing Prajna, all demons cannot destroy them either. It is like space, whose nature is always tranquil; a Bodhisattva practicing Prajna, realizing tranquility is also like this. It is like space, whose nature is always without self; a Bodhisattva practicing Prajna, understanding no-self is also like this. It is like space, whose nature is not sentient beings; a Bodhisattva practicing Prajna, being apart from all views of sentient beings is also like this. It is like space, whose nature has no life; a Bodhisattva practicing Prajna, being apart from all views of life is also like this. It is like space, whose nature has no person; a Bodhisattva practicing Prajna, being apart from all views of person is also like this. It is like space, which is neither a thing nor not a thing, and cannot be named; a Bodhisattva practicing Prajna, being apart from views of things and non-things is also like this.' 'Good man! Prajna (wisdom) is the meaning of stillness, because there is no subtle awareness; it is the meaning of non-action, because its self-nature is pure; it is the meaning of no change, because there is no form of action; it is the meaning of truth, because it does not initiate; it is the meaning of non-deception, because there is no difference; it is the meaning of understanding, because it enters into one form; it is the meaning of clarity, because it cuts off habits; it is the meaning of fulfillment, because there is no desire or seeking; it is the meaning of comprehension, because it can see correctly; it is the meaning of the first, because there is nothing to be attained; it is the meaning of equality, because there is no high or low; it is the meaning of firmness, because it cannot be destroyed; it is the meaning of immobility, because there is nothing to rely on; it is the meaning of diamond, because it cannot be broken; it is the meaning of having crossed over, because what needed to be done is done; it is the meaning of true purity, because its original nature is pure; it is the meaning of no darkness, because it does not rely on light; it is the meaning of non-duality, because it does not accumulate; it is the meaning of exhaustion, because it is the ultimate form of exhaustion; it is the meaning of endlessness, because it is the form of non-action; it is the meaning of non-action, because it is apart from birth and death; it is the meaning of space, because there is no obstruction; it is the meaning of no place.'

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有句義，真清凈故；是無處句義，無行跡故；是無樔窟句義，無所猗故；是智句義，無識別故；是無降伏句義，無群匹故；是無體句義，不受形故；是知見句義，知苦不生故；是斷句義，知集無和合故；是滅句義，究竟無生故；是道句義，無二覺故；是覺句義，覺平等故；是法句義，究竟不變故。

「善男子！此般若不從他得，自證知見如性行故。知一切文字句義其猶如響，于諸言音隨應而報，其辯不斷，亦不執著文字言語。菩薩摩訶薩如是能於一切言說中善能報答，知諸音聲言說如響，解不可得故，不生執著亦不戲論。善男子！是為菩薩行般若波羅蜜與虛空等。」

爾時，世尊欲重明此義而說偈言：

「離著而行施，　　普及適眾性， 　終已無礙心，　　亦不生分別。 　我凈故施凈，　　施凈故愿凈， 　愿凈菩提凈，　　道凈一切凈。 　無我我所想，　　離愛及諸見， 　舍除彼我相，　　施心如虛空。 　去離諸想施，　　無有望報心， 　舍嫉妒心結，　　施心如虛空。 　空非色無猗，　　無受想分別， 　亦無行及識，　　施時心亦然。 　如空益一切，　　始終無窮盡， 　解法施無盡，　　利益一切眾。 　如化人相施，　　不望所施報， 　慧者施亦爾，　　終不望其報。

【現代漢語翻譯】 現代漢語譯本 有句義，是因為它真正清凈；是無處句義，因為它沒有行跡可尋；是無巢窟句義，因為它沒有任何可以依賴的地方；是智句義，因為它沒有分別；是無降伏句義，因為它沒有匹敵；是無體句義，因為它不受任何形式的限制；是知見句義，因為它知道苦的根源不會再生起；是斷句義，因為它知道集（苦的根源）沒有和合；是滅句義，因為它最終沒有生起；是道句義，因為它沒有二元的覺悟；是覺句義，因為它覺悟到平等；是法句義，因為它最終不變。

『善男子！』這般若（prajna，智慧）不是從他人那裡得來的，而是通過自己證悟而知見的，因為它本性如此。知道一切文字句義都像回聲一樣，對於各種言語聲音，都能隨之應答，辯才無礙，也不執著于文字言語。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）能夠這樣在一切言說中善於回答，知道各種聲音言語都像回聲一樣，因為理解到它們是不可得的，所以不產生執著，也不進行戲論。善男子！這就是菩薩行般若波羅蜜（prajnaparamita，智慧到彼岸）與虛空一樣廣大。』

這時，世尊（Buddha，佛陀）爲了再次闡明這個道理，說了偈語：

『離開執著而行佈施，普遍地適應眾生的根性，最終沒有障礙的心，也不產生分別。我的清凈所以佈施清凈，佈施清凈所以願望清凈，願望清凈所以菩提（bodhi，覺悟）清凈，道清凈所以一切清凈。沒有我以及我所有的想法，遠離愛慾和各種見解，捨棄彼我之相，佈施的心像虛空一樣。去除各種想法而佈施，沒有希望回報的心，捨棄嫉妒的束縛，佈施的心像虛空一樣。空不是色，沒有依賴，沒有受、想、分別，也沒有行和識，佈施的時候心也是這樣。像虛空利益一切，始終無窮無盡，理解法佈施也是無盡的，利益一切眾生。像化人（幻化的人）一樣佈施，不希望所施的報答，有智慧的人佈施也是這樣，最終不希望得到回報。』

【English Translation】 English version It has the meaning of 'sentence' because it is truly pure; it has the meaning of 'no place' because there are no traces to be found; it has the meaning of 'no nest' because there is nothing to rely on; it has the meaning of 'wisdom' because there is no discrimination; it has the meaning of 'no subjugation' because there is no match; it has the meaning of 'no substance' because it is not limited by any form; it has the meaning of 'knowledge and vision' because it knows that the root of suffering will not arise again; it has the meaning of 'cessation' because it knows that the accumulation (the root of suffering) has no union; it has the meaning of 'extinction' because ultimately there is no arising; it has the meaning of 'path' because there is no dualistic awakening; it has the meaning of 'awakening' because it awakens to equality; it has the meaning of 'dharma' because it is ultimately unchanging.

'Good man! This prajna (wisdom) is not obtained from others, but is known through one's own realization, because it is its nature. Knowing that all written words and sentences are like echoes, one can respond accordingly to various sounds and languages, with unobstructed eloquence, and without clinging to written words or languages. A Bodhisattva-Mahasattva (great Bodhisattva) is able to answer skillfully in all speech, knowing that all sounds and languages are like echoes, because they understand that they are unattainable, so they do not generate attachment or engage in idle talk. Good man! This is how a Bodhisattva practices prajnaparamita (perfection of wisdom), which is as vast as space.'

At that time, the World Honored One (Buddha) wanted to further clarify this meaning and spoke in verses:

'Practicing giving while detached, universally adapting to the nature of beings, ultimately with an unobstructed mind, and without generating discrimination. My purity is why giving is pure, giving is pure so aspiration is pure, aspiration is pure so bodhi (awakening) is pure, the path is pure so everything is pure. Without the thought of self or what belongs to self, away from desire and all views, abandoning the appearance of self and others, the mind of giving is like space. Giving while removing all thoughts, without the mind of expecting reward, abandoning the bonds of jealousy, the mind of giving is like space. Emptiness is not form, without reliance, without feeling, thought, or discrimination, nor is there action or consciousness, the mind is also like this when giving. Like space benefits all, endlessly without end, understanding that the giving of dharma is also endless, benefiting all beings. Like a magical person (an illusionary person) giving, without expecting the reward of what is given, the wise person gives in the same way, ultimately not expecting any reward.'

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以慧斷結習，　　方便不捨眾， 　不見結及眾，　　如是施如空。 　知身如映象，　　知聲猶如響， 　知心如幻化，　　法性如虛空。 　不捨勝菩提，　　不求於二乘， 　於過去諸佛，　　常敬慎護戒。 　不捨本願故，　　能于諸趣中， 　善成就本願，　　攝意護凈戒。 　如空無悕望，　　無熱惱高下， 　無濁無變易，　　凈戒者亦爾。 　如空受一切，　　水月不持戒， 　護戒者如是，　　凈戒如虛空。 　罵打瞋怒等，　　忍力故不瞋， 　無我及彼見，　　以去離二想。 　內純至善凈，　　外行亦清凈， 　純至故無瞋，　　順如法能忍。 　離諸見忍空，　　舍覺而離想， 　無愿無悕望，　　舍諸行所取。 　無愛如虛空，　　不戲不懷恨， 　無戲不求報，　　無漏忍者爾。 　無忍無罵者，　　彼人聲如響， 　非是及無常，　　無如是戲論。 　彼愚及我智，　　無生而示生， 　雖如是分別，　　猶修無生忍， 　如斫娑羅枝，　　餘枝不分別， 　斷身無分別，　　此忍凈如空。 　勤修無所依，　　供佛無佛想， 　持法不著文，　　度眾無眾想， 　凈身凈法身，　　凈口無言說， 　凈心無意行，　　具諸波羅蜜。 　具助菩提法，　　凈土如虛空， 　成就辯

【現代漢語翻譯】 現代漢語譯本 以智慧斷除煩惱習氣，以方便法門不捨棄眾生，心中不見煩惱和眾生，這樣的佈施就像虛空一樣廣大。 了知身體如同鏡中影像，了知聲音如同迴響，了知心念如同幻化，法的本性如同虛空。 不捨棄至上的菩提（bó tí，覺悟），不追求聲聞、緣覺二乘的果位，對於過去諸佛，常常恭敬謹慎地守護戒律。 因為不捨棄本來的誓願，所以能在各種輪迴中，善巧地成就本來的誓願，攝持心意，守護清凈的戒律。 如同虛空沒有希求，沒有熱惱、高下之分，沒有渾濁、沒有變易，持守清凈戒律的人也是這樣。 如同虛空容納一切，水中的月亮不會持戒，守護戒律的人也是這樣，清凈的戒律如同虛空。 對於辱罵、毆打、嗔怒等行為，因為忍辱的力量而不生嗔恨，心中沒有我執和他人之見，以此來遠離二元對立的觀念。 內心純凈達到至善，外在行為也清凈，因為純凈至善所以沒有嗔恨，順應佛法能夠忍辱。 遠離各種見解，忍受空性，捨棄覺知而遠離妄想，沒有願望和希求，捨棄一切行為所執著的事物。 沒有愛慾如同虛空，不戲弄、不懷恨，不戲弄、不求回報，沒有煩惱的忍辱者就是這樣。 沒有忍辱者和辱罵者，他們的聲音如同迴響，不是真實存在，也不是無常，沒有這樣的戲論。 愚人與我的智慧，本來沒有生起卻示現生起，雖然這樣分別，仍然修習無生忍。 如同砍斷娑羅樹的枝條，不會分別其他的枝條，斷除身體的執著而不分別，這樣的忍辱清凈如同虛空。 勤奮修行而無所依，供養佛陀而沒有佛陀的執著，受持佛法而不執著文字，度化眾生而沒有眾生的執著。 清凈色身，清凈法身，清凈口業而無言說，清凈心意而無意念的活動，具足一切波羅蜜（bō luó mì，到達彼岸的方法）。 具足輔助菩提的法門，清凈的佛土如同虛空，成就辯才。

【English Translation】 English version With wisdom, sever the habits of affliction; with skillful means, do not abandon beings. Not seeing affliction nor beings, such giving is like the void. Know the body as a reflection in a mirror, know sound as an echo, know the mind as an illusion, the nature of Dharma as the void. Do not abandon supreme Bodhi (bó tí, enlightenment), do not seek the two vehicles of Śrāvaka and Pratyekabuddha. Towards the Buddhas of the past, always respectfully and carefully guard the precepts. Because of not abandoning the original vow, one can, in all realms of existence, skillfully accomplish the original vow, gather the mind, and protect pure precepts. Like the void, without hope, without heat, without high or low, without turbidity, without change, so too is one who keeps pure precepts. Like the void that receives all, the moon in water does not keep precepts. One who guards precepts is like this; pure precepts are like the void. Towards abuse, beating, anger, etc., because of the power of patience, one does not become angry. Without self and other views, one departs from dualistic notions. The inner is purely good and clean, the outer conduct is also pure. Because of purity, there is no anger; in accordance with the Dharma, one can be patient. Depart from all views, endure emptiness, abandon awareness and depart from thought. Without wishes or hopes, abandon all that is grasped by actions. Without love, like the void, not playing, not holding grudges, not playing, not seeking reward, such is the faultless patient. Without the patient and the abuser, their sound is like an echo, not real, nor impermanent, without such play of words. The fool and my wisdom, without arising, yet showing arising. Although thus distinguishing, still cultivate the patience of non-arising. Like chopping a branch of the Śāla tree, not distinguishing the other branches, severing the attachment to the body without distinguishing, this patience is pure like the void. Diligently cultivate without reliance, make offerings to the Buddha without the thought of a Buddha, uphold the Dharma without attachment to words, liberate beings without the thought of beings. Purify the physical body, purify the Dharma body, purify the mouth without speech, purify the mind without mental activity, complete all the Pāramitās (bō luó mì, perfections). Complete the practices that aid Bodhi, the pure land is like the void, accomplish eloquence.

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總持，　　求如是佛法。 　如空受無惓，　　故能生叢林， 　遍至無形色，　　精進亦如空。 　常凈如虛空，　　無始亦無終， 　人精進亦爾，　　無始無終成。 　如機關木人，　　所作無分別， 　行者無二想，　　其進如虛空。 　知止住內心，　　攝外境界心， 　自心彼心等，　　依止無心禪。 　諸法性常空，　　以無漏智知， 　不依陰界入，　　亦不依三界， 　不依於三界，　　不依界道果。 　如空常無依，　　修禪者亦爾； 　空無愛見慢，　　修禪者亦爾； 　空無退壞變，　　修禪者亦爾。 　平等寂解脫，　　智者不緣界， 　無結無禪等，　　是故禪如空。 　我凈眾生凈，　　智凈識亦凈， 　義凈文字凈，　　法凈界亦凈。 　斷不善及習，　　大士集諸善， 　知有無緣生，　　無生不著滅。 　善分別文字，　　說無常苦法， 　示現受業報，　　言有垢及凈。 　知法性常凈，　　而籌量三世， 　空無行非行，　　慧無行亦爾。 　如空無能壞，　　無我人壽者， 　非物非無物，　　拔斷二邊見。 　知句假不染，　　不變真實句， 　滿足通達句，　　達義慧等句， 　等不動牢句，　　金剛度凈句， 　明盡無盡句，　　無為虛空句， 　處樔識別句，　

【現代漢語翻譯】 現代漢語譯本 總持（Dharani，指能總攝憶持一切法而不忘的智慧），應如此尋求佛法。 如同虛空能容納一切而不感到疲倦，所以能生長出叢林， 遍及一切無形無色的地方，精進修行也應像虛空一樣。 常保清凈如同虛空，沒有開始也沒有終結， 人若精進修行也應如此，達到無始無終的成就。 如同機關木偶，所做的一切沒有分別心， 修行者若無二元對立的想法，他的精進就如同虛空一般。 知道止息內心，收攝外在境界的心， 將自己的心與他人的心等同看待，依止於無心之禪。 諸法的本性本來就是空，用無漏的智慧去認知， 不依賴於五陰（skandha，構成個體存在的五種要素）、十二處（ayatana，感官與對像）和十八界（dhatu，感官、對像和意識），也不依賴於三界（triloka，欲界、色界、無色界）。 不依賴於三界，也不依賴於界、道、果。 如同虛空常無所依，修禪者也應如此； 虛空沒有愛、見、慢，修禪者也應如此； 虛空沒有退轉、毀壞、變化，修禪者也應如此。 平等寂靜而解脫，有智慧的人不執著于界限， 沒有煩惱、沒有禪定等執著，所以禪定如同虛空。 我清凈，眾生也清凈，智慧清凈，意識也清凈， 意義清凈，文字也清凈，佛法清凈，界也清凈。 斷除不善的行為和習氣，大菩薩積聚各種善行， 知道有和無都是因緣所生，無生就不會執著于滅。 善於分辨文字，宣說無常和苦的佛法， 示現承受業報，說有垢染和清凈。 知道法的本性常是清凈的，然後衡量過去、現在、未來三世， 空無所行，也無非行，智慧的運作也是如此。 如同虛空無法被破壞，沒有我、人、眾生、壽者（四相，執著于自我存在的四種概念）， 既不是實有也不是虛無，拔除斷見和常見這兩種邊見。 知道語句是假立的而不被污染，不變的是真實的語句， 滿足通達的語句，達到意義和智慧等同的語句， 等同不動搖的牢固語句，金剛般清凈的語句， 明瞭盡頭和無盡的語句，無為的虛空語句， 處於巢穴識別的語句。

【English Translation】 English version Dharani (the wisdom that can encompass and remember all dharmas without forgetting), one should seek the Buddha's teachings in this way. Like the void that can accommodate everything without weariness, thus it can grow forests, Reaching everywhere without form or color, diligent practice should also be like the void. Always pure like the void, without beginning or end, If a person practices diligently, it should be like this, achieving an end without beginning or end. Like a mechanical wooden puppet, all its actions are without discrimination, If a practitioner has no dualistic thoughts, their diligence is like the void. Knowing to stop the inner mind, gathering the mind of external realms, Treating one's own mind as equal to others' minds, relying on the meditation of no-mind. The nature of all dharmas is originally empty, knowing it with non-leaking wisdom, Not relying on the five skandhas (the five aggregates that constitute individual existence), the twelve ayatanas (sense bases), and the eighteen dhatus (elements), nor relying on the three realms (triloka, the desire realm, the form realm, and the formless realm). Not relying on the three realms, nor relying on realms, paths, or fruits. Like the void that is always without reliance, so should the meditator be; The void has no love, views, or pride, so should the meditator be; The void has no regression, destruction, or change, so should the meditator be. Equality, tranquility, and liberation, the wise do not cling to boundaries, Without afflictions, without attachments to meditation, therefore meditation is like the void. My purity, the purity of sentient beings, the purity of wisdom, the purity of consciousness, The purity of meaning, the purity of words, the purity of Dharma, the purity of realms. Cutting off unwholesome actions and habits, the great bodhisattva accumulates all kinds of good deeds, Knowing that existence and non-existence arise from conditions, without arising, there is no attachment to cessation. Skilled in distinguishing words, speaking of the impermanence and suffering of the Dharma, Demonstrating the receiving of karmic retribution, saying there is defilement and purity. Knowing that the nature of Dharma is always pure, and then measuring the three times of past, present, and future, The void has no action, nor non-action, the operation of wisdom is also like this. Like the void that cannot be destroyed, without self, person, sentient being, or life span (the four marks of clinging to self-existence), Neither existent nor non-existent, uprooting the two extreme views of eternalism and annihilationism. Knowing that sentences are provisional and not defiled, the unchanging is the true sentence, The sentence that fulfills understanding, the sentence that reaches the equality of meaning and wisdom, The firm sentence that is equal and unmoving, the diamond-like pure sentence, The sentence that clarifies the end and the endless, the unconditioned void sentence, The sentence of being in a nest of recognition.

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降伏體智句， 　斷集滅道句，　　法覺智慧句， 　如響隨聲應，　　無盡辯亦爾， 　說法無所依，　　此慧凈如空。」

大方等大集經卷第十四 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第十五

北涼天竺三藏曇無讖譯虛空藏菩薩品第八之二

佛復告虛空藏言：「善男子！何謂菩薩行功德與虛空等者？若菩薩聞佛無量法廣大如虛空故，發薩婆若心彼作是念：『如薩婆若無量，佛無量、自在覺無量。于如是無量中，生無量欲精進不放逸行，為佛道故當行無量菩薩所行之法。所以者何？如諸佛無量功德莊嚴身故，我亦為莊嚴其身，應成就無量善根。如諸佛無量功德，莊嚴口、莊嚴意、莊嚴道場莊嚴佛土故，我亦當莊嚴口、意、道場、佛土；應成就無量善根，我當教化無量眾生；為成就善根，我于無量生死中，為成就善根故不生厭惓。諸佛世尊，有無量國土、無量智慧、無量神通。彼諸眾生，無量行、無量心、無量諸根差別，于生死中受無量苦惱聚，起諸煩惱。我為入無量諸佛法，為舍無量眾生所行諸根生死苦惱聚故，成就無量善根。』菩薩以如是正觀之心，所作功德與諸波羅蜜相應，與四攝法相應，與四無量心相應，與助菩提法相應，成就眾生受持正

【現代漢語翻譯】 現代漢語譯本 降伏體智的語句， 斷除集、滅、道（苦集滅道）的語句，覺悟佛法的智慧語句， 如同回聲隨著聲音相應，無盡的辯才也是如此， 說法沒有所依，這種智慧清凈如虛空。

《大方等大集經》卷第十四 大正藏第 13 冊 No. 0397 《大方等大集經》

《大方等大集經》卷第十五

北涼天竺三藏曇無讖譯《虛空藏菩薩品》第八之二

佛陀又告訴虛空藏菩薩（菩薩名，象徵智慧廣大如虛空）說：『善男子！什麼叫做菩薩所修的功德與虛空相等呢？如果菩薩聽聞佛陀的無量佛法廣大如虛空，因此發起求得一切智慧（薩婆若，即佛的智慧）的心，他會這樣想：『既然一切智慧是無量的，佛陀是無量的，自在覺悟也是無量的。在這無量之中，生起無量的慾望，精進不懈地修行，爲了成就佛道，應當修行無量菩薩所修的法。為什麼呢？因為諸佛以無量功德莊嚴自身，我也爲了莊嚴自身，應當成就無量善根。如同諸佛以無量功德莊嚴口、莊嚴意、莊嚴道場、莊嚴佛土，我也應當莊嚴口、意、道場、佛土；應當成就無量善根，我應當教化無量眾生；爲了成就善根，我在無量生死中，爲了成就善根而不生厭倦。諸佛世尊，有無量國土、無量智慧、無量神通。那些眾生，有無量的行為、無量的心念、無量諸根的差別，在生死中承受無量的苦惱聚集，生起各種煩惱。我爲了進入無量諸佛的佛法，爲了捨棄無量眾生所行的諸根生死苦惱聚集，成就無量善根。』菩薩以這樣的正觀之心，所作的功德與諸波羅蜜（到達彼岸的方法，如佈施、持戒等）相應，與四攝法（佈施、愛語、利行、同事）相應，與四無量心（慈、悲、喜、舍）相應，與助菩提法（幫助覺悟的方法）相應，成就眾生受持正法。

【English Translation】 English version Subduing the statements of bodily wisdom, Cutting off the statements of the origin, cessation, and path (dukkha, samudaya, nirodha, magga), the statements of wisdom that awaken to the Dharma, Like an echo responding to a sound, so too is inexhaustible eloquence, Speaking the Dharma without reliance, this wisdom is pure like the void.

The Great Vaipulya Mahasamghata Sutra, Volume 14 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra

The Great Vaipulya Mahasamghata Sutra, Volume 15

Translated by Tripitaka Dharmaraksha of Northern Liang, Chapter 8, Part 2: The Akasagarbha Bodhisattva

The Buddha then said to Akasagarbha (Bodhisattva's name, symbolizing wisdom as vast as space): 'Good man! What is meant by a Bodhisattva's practice of merit being equal to space? If a Bodhisattva hears that the Buddha's immeasurable Dharma is as vast as space, and therefore generates the mind to seek all wisdom (Sarvajna, the wisdom of the Buddha), he thinks: 『Since all wisdom is immeasurable, the Buddha is immeasurable, and the self-existent enlightenment is immeasurable. Within this immeasurability, I will generate immeasurable desire, diligently practice without negligence, and for the sake of achieving Buddhahood, I should practice the immeasurable practices of a Bodhisattva. Why is that? Because the Buddhas adorn their bodies with immeasurable merits, I too, in order to adorn my body, should achieve immeasurable good roots. Just as the Buddhas adorn their mouths, minds, Bodhimandas, and Buddha lands with immeasurable merits, I too should adorn my mouth, mind, Bodhimanda, and Buddha land; I should achieve immeasurable good roots, and I should teach immeasurable sentient beings; for the sake of achieving good roots, in immeasurable births and deaths, I will not be weary of achieving good roots. The World Honored Buddhas have immeasurable lands, immeasurable wisdom, and immeasurable supernatural powers. Those sentient beings have immeasurable actions, immeasurable thoughts, and immeasurable differences in their faculties, and in birth and death they endure immeasurable aggregates of suffering and generate various afflictions. I, in order to enter the immeasurable Dharma of all Buddhas, and in order to abandon the aggregates of suffering of birth and death of the immeasurable sentient beings, will achieve immeasurable good roots.』 With such a correct view, the Bodhisattva's merits are in accordance with the Paramitas (perfections, such as giving, morality, etc.), in accordance with the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation), in accordance with the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), and in accordance with the aids to Bodhi (methods that help enlightenment), thus enabling sentient beings to receive and uphold the true Dharma.

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法，恭敬供養諸佛世尊，及凈菩薩所行相應法。如是等所作無量功德與虛空等，以眾生性無量故、佛智慧無量故、法界無量故，所修亦無量。如虛空眾生性，佛智慧法界無處不至，一切眾生皆得蒙益。菩薩所作功德亦復如是，至一切處利益眾生，以無依著故，以愿方便力故。善男子！菩薩能如是行功德與虛空等。

「善男子！云何菩薩行智與虛空等者？若菩薩從善知識得聞法已，善順思惟所作諸行終不放逸，修少境界想已受無量想，受無量想已得如是智明，得是智明已得陰方便智、得界方便智、得入方便智、得諦方便智、得十二因緣方便智。知眾生垢亦知垢性，知眾生凈亦知凈性，所謂眾生有染心，如實知有染心；無染心，如實知無染心；有恚心，如實知有恚心；無恚心，如實知無恚心；有癡心，如實知有癡心；無癡心，如實知無癡心；有諸煩惱心，如實知有諸煩惱心；無諸煩惱心，如實知無諸煩惱心。彼菩薩不見有垢心為卑、無垢心為勝。所以者何？以菩薩入不二性清凈法門智故，如法性我性亦爾，如我性無我性亦爾，如無我性諸法亦爾，性清凈故。若入一切諸法性清凈者，則不見諸法有垢有凈，亦不見諸法文字相貌，不受不著故，亦不見諸法障礙蓋纏及不障礙蓋纏。菩薩思惟無量境界，離心識二法，名之為

【現代漢語翻譯】 現代漢語譯本：

『法』，恭敬供養諸佛世尊，以及清凈菩薩所修行的相應法門。像這樣所作的無量功德與虛空一樣廣大，因為眾生的本性是無量的，佛的智慧是無量的，法界是無量的，所以所修行的功德也是無量的。如同虛空、眾生的本性、佛的智慧、法界無處不在一樣，一切眾生都能從中受益。菩薩所作的功德也是如此，到達一切地方利益眾生，因為沒有執著，憑藉願力和方便之力。善男子！菩薩能夠這樣修行，功德與虛空一樣廣大。

『善男子！』，什麼是菩薩的智慧修行與虛空一樣廣大呢？如果菩薩從善知識那裡聽聞佛法后，能夠善巧地順應思維，所作的各種修行終不懈怠，修習少許境界的觀想后，就能領悟無量的觀想，領悟無量的觀想后，就能獲得這樣的智慧光明，獲得這樣的智慧光明后，就能獲得陰方便智（蘊的方便智慧）、界方便智（界的方便智慧）、入方便智（處的方便智慧）、諦方便智（四諦的方便智慧）、十二因緣方便智（十二因緣的方便智慧）。知道眾生的垢染，也知道垢染的本性；知道眾生的清凈，也知道清凈的本性。也就是說，眾生有染污的心，如實地知道有染污的心；沒有染污的心，如實地知道沒有染污的心；有嗔恨的心，如實地知道有嗔恨的心；沒有嗔恨的心，如實地知道沒有嗔恨的心；有愚癡的心，如實地知道有愚癡的心；沒有愚癡的心，如實地知道沒有愚癡的心；有各種煩惱的心，如實地知道有各種煩惱的心；沒有各種煩惱的心，如實地知道沒有各種煩惱的心。這位菩薩不會認為有垢染的心是低劣的，沒有垢染的心是殊勝的。為什麼呢？因為菩薩進入了不二性的清凈法門智慧，如同法性與我性一樣，如同我性與無我性一樣，如同無我性與諸法一樣，都是本性清凈的。如果進入一切諸法的本性清凈，就不會認為諸法有垢染或清凈，也不會認為諸法有文字相貌，因為不接受也不執著，也不會認為諸法有障礙覆蓋或沒有障礙覆蓋。菩薩思維無量的境界，遠離心識二法，這叫做『

【English Translation】 English version:

'Dharma', respectfully making offerings to all Buddhas, World Honored Ones, and the corresponding practices of pure Bodhisattvas. The immeasurable merits thus accumulated are as vast as space, because the nature of sentient beings is immeasurable, the wisdom of the Buddha is immeasurable, and the Dharma realm is immeasurable, so the merits cultivated are also immeasurable. Just as space, the nature of sentient beings, the wisdom of the Buddha, and the Dharma realm are omnipresent, all sentient beings can benefit from them. The merits performed by Bodhisattvas are also like this, reaching all places to benefit sentient beings, because they are without attachment, relying on the power of vows and skillful means. Good man! Bodhisattvas can practice in this way, and their merits are as vast as space.

'Good man!', what is it that the Bodhisattva's practice of wisdom is as vast as space? If a Bodhisattva, after hearing the Dharma from a virtuous teacher, skillfully contemplates and never neglects the various practices, after cultivating the contemplation of a small realm, they can comprehend immeasurable contemplations. After comprehending immeasurable contemplations, they can obtain such wisdom and light. After obtaining such wisdom and light, they can obtain the wisdom of skillful means regarding the skandhas (aggregates), the wisdom of skillful means regarding the dhatus (elements), the wisdom of skillful means regarding the ayatanas (sense bases), the wisdom of skillful means regarding the truths (four noble truths), and the wisdom of skillful means regarding the twelve links of dependent origination. They know the defilements of sentient beings and also know the nature of defilements; they know the purity of sentient beings and also know the nature of purity. That is to say, if sentient beings have a defiled mind, they truly know they have a defiled mind; if they do not have a defiled mind, they truly know they do not have a defiled mind; if they have an angry mind, they truly know they have an angry mind; if they do not have an angry mind, they truly know they do not have an angry mind; if they have a deluded mind, they truly know they have a deluded mind; if they do not have a deluded mind, they truly know they do not have a deluded mind; if they have various afflicted minds, they truly know they have various afflicted minds; if they do not have various afflicted minds, they truly know they do not have various afflicted minds. This Bodhisattva does not consider a defiled mind to be inferior or a non-defiled mind to be superior. Why? Because the Bodhisattva has entered the wisdom of the non-dual nature of the pure Dharma gate, just as the nature of Dharma is the same as the nature of self, just as the nature of self is the same as the nature of non-self, just as the nature of non-self is the same as all dharmas, all are pure in nature. If one enters the pure nature of all dharmas, then one will not see that dharmas have defilement or purity, nor will one see that dharmas have textual appearances, because one does not accept or cling to them, nor will one see that dharmas have obstacles or coverings or do not have obstacles or coverings. The Bodhisattva contemplates immeasurable realms, and is separated from the two dharmas of mind and consciousness, this is called '

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智不名為識。喻如虛空無心意識，菩薩亦復如是，離心意識，知諸法性與虛空等，智行無礙過諸礙故。善男子！是為菩薩行智與虛空等。

「善男子！云何菩薩成就不離如如來所許唸佛者？菩薩若在阿練若處，或在樹下，或在曠野，或在露處，以得定力故能攝心不著諸緣，以不散亂心善攝所念，以行相觀如來成就，三十二相八十隨形好莊嚴其身，取一一相貌，為成就己身故，心向一切智地，于如來身憶念放鬘網光明。菩薩以得解悕望觀如來身，滿一由旬二由旬，三四五十由旬，乃至百由旬。若過百由旬，以得解悕望，觀坐道場，或見轉法輪，或見現種種威儀說法調伏眾生，或見於一佛世界施作佛事，或五佛世界，或十、二十、三十、四十、五十，或百佛世界施作佛事，乃至百千無量世界施作佛事，得解悕望觀。自見隨意，若聽法、若供養給侍諸佛世尊，于餘威儀隨意自在，菩薩如是觀如來色身已憶念佛功德。或觀戒，或觀定，或觀慧，或觀解脫，或觀解脫知見，或觀力無所畏，或觀佛不共法，或觀菩薩本行，或觀成就佛地，普憶念如來成就功德已，憶念如來業，何等相貌？云何造業？身造耶？口造耶？意造耶？威儀造耶？可見耶？不可見耶？可說耶？不可說耶？何國造耶？幾種身造耶？如是種種憶念勝業，成就

【現代漢語翻譯】 現代漢語譯本：智慧不被稱為『識』（意識）。譬如虛空沒有心意識，菩薩也是如此，遠離心意識，了知諸法的本性與虛空相等，智慧的執行沒有障礙，超越了一切障礙。善男子！這就是菩薩的智慧修行與虛空相等。 『善男子！』，菩薩如何成就才能不離如來所允許的唸佛呢？菩薩如果在寂靜處，或在樹下，或在曠野，或在露天之處，因為得到禪定的力量，能夠攝持心念不執著于各種外緣，以不散亂的心善於攝持所念，以觀想如來成就的行相，三十二相和八十隨形好莊嚴其身，取每一相貌，爲了成就自身，心向一切智地，憶念如來身上放出光明的鬘網。菩薩因為得到理解和希望，觀想如來的身體，充滿一由旬、二由旬、三四五十由旬，乃至百由旬。如果超過百由旬，因為得到理解和希望，觀想如來坐在道場，或者見到轉法輪，或者見到示現種種威儀說法調伏眾生，或者見到在一個佛世界施作佛事，或者在五個佛世界，或者在十、二十、三十、四十、五十，或者在百個佛世界施作佛事，乃至在百千無量世界施作佛事，得到理解和希望的觀想。自己見到隨意，或者聽法，或者供養侍奉諸佛世尊，在其他威儀中隨意自在，菩薩這樣觀想如來的色身後，憶念佛的功德。或者觀戒，或者觀定，或者觀慧，或者觀解脫，或者觀解脫知見，或者觀力無所畏，或者觀佛不共法，或者觀菩薩的本行，或者觀成就佛地，普遍憶念如來成就的功德后，憶念如來的業，是什麼樣的相貌？如何造業？是身造的嗎？是口造的嗎？是意造的嗎？是威儀造的嗎？是可見的嗎？是不可見的嗎？是可說的嗎？是不可說的嗎？是在哪個國土造的？是用幾種身造的？像這樣種種憶念殊勝的業，成就。

【English Translation】 English version: Wisdom is not called 『consciousness』 (識, shiki). It is like the void, which has no mind or consciousness. Bodhisattvas are also like this, being free from mind and consciousness, knowing that the nature of all dharmas is equal to the void. The operation of wisdom is unobstructed, surpassing all obstacles. Good man! This is how a Bodhisattva』s practice of wisdom is equal to the void. 『Good man!』 How does a Bodhisattva achieve the state of not being separated from the Buddha-remembrance allowed by the Tathagata? If a Bodhisattva is in a secluded place, or under a tree, or in a wilderness, or in an open space, because of the power of samadhi (定, dhyana), they can gather their mind and not cling to external conditions. With an undistracted mind, they skillfully hold onto what they are contemplating, observing the Tathagata』s accomplishments, the thirty-two marks and eighty minor marks adorning their body. They take each mark, and for the sake of accomplishing themselves, their mind turns towards the ground of all-knowing wisdom, remembering the radiant net of light emanating from the Tathagata』s body. Because they have gained understanding and hope, the Bodhisattva contemplates the Tathagata』s body, filling one yojana, two yojanas, three, four, fifty yojanas, even up to a hundred yojanas. If it exceeds a hundred yojanas, because they have gained understanding and hope, they contemplate the Tathagata sitting in the bodhi-mandala (道場, bodhimanda), or see the turning of the Dharma wheel, or see the manifestation of various dignified behaviors teaching and subduing sentient beings, or see the performance of Buddha-works in one Buddha-world, or in five Buddha-worlds, or in ten, twenty, thirty, forty, fifty, or in a hundred Buddha-worlds, even in hundreds of thousands of immeasurable worlds, they gain the contemplation of understanding and hope. They see at will, either listening to the Dharma, or making offerings and serving the Buddhas, the World Honored Ones, and are free in other dignified behaviors. After the Bodhisattva has contemplated the Tathagata』s physical body in this way, they remember the Buddha』s merits. Or they contemplate the precepts, or contemplation, or wisdom, or liberation, or the knowledge and vision of liberation, or the powers and fearlessness, or the Buddha』s unique dharmas, or the Bodhisattva』s original practices, or the accomplishment of the Buddha-ground. After universally remembering the Tathagata』s accomplished merits, they remember the Tathagata』s karma. What is its appearance? How is karma created? Is it created by the body? Is it created by the mouth? Is it created by the mind? Is it created by dignified behavior? Is it visible? Is it invisible? Is it speakable? Is it unspeakable? In which country is it created? With how many kinds of bodies is it created? In this way, they remember various superior karmas, achieving.

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不可思議諸善根已。

「觀如來法，諸佛世尊以法身故名為如來，不以色身。彼菩薩不見色是如來，不見相是如來，不見種性是如來，不見陰界諸入是如來，不見威儀是如來，不見過去未來現在世是如來，不見因是如來，不見緣是如來，不見所以是如來，不見和合是如來，不見有是如來，不見無是如來，不見成就是如來，不見敗壞是如來，不見彼有如來，不見此有如來，不見如來在何所，不見如來，不恃如來，不分別如來，不得如來。喻如虛空無有陰界入名，非不利益眾生，諸佛世尊無有陰界入名，亦非不利益眾生。

「善男子！是為菩薩不離如如來所許唸佛。

「善男子！云何菩薩不離如如來所許念法者？若菩薩念法，所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分、三脫門、四聖諦、甚深十二因緣、六波羅蜜。菩薩所應學藏，不退轉輪凈三境，是為菩薩所應念法。

「云何應念？念舍、念欲離、念滅、念無來無去、念無樔窟、念無自性、念出世間、念解達、念盡、念無生、念無取、念無漏、念無為、念涅槃無自性。作如是念，于諸法中猶有法想。所以者何？以有想故則有動念，有動念故則住顛倒，住顛倒者無有念法。

「若離念法非法二想，知一切法是無生已，

【現代漢語翻譯】 現代漢語譯本：不可思議的諸善根已經成就。

『觀察如來之法，諸佛世尊因法身之故名為如來，而非色身。彼菩薩不見色是如來，不見相是如來，不見種性是如來，不見陰界諸入是如來，不見威儀是如來，不見過去、未來、現在世是如來，不見因是如來，不見緣是如來，不見所以是如來，不見和合是如來，不見有是如來，不見無是如來，不見成就是如來，不見敗壞是如來，不見彼有如來，不見此有如來，不見如來在何處，不見如來，不依賴如來，不分別如來，不得如來。譬如虛空沒有陰界入之名，但並非不利益眾生，諸佛世尊沒有陰界入之名，也並非不利益眾生。

『善男子！這是菩薩不離如如來所允許的唸佛。』

『善男子！菩薩如何不離如如來所允許的念法呢？若菩薩念法，即所謂四念處（身、受、心、法四種觀察的處所）、四正勤（已生惡令斷，未生惡令不生，已生善令增長，未生善令生）、四如意足（欲、精進、心、觀四種定力）、五根（信、精進、念、定、慧五種生善之根本）、五力（信、精進、念、定、慧五種破惡之力量）、七覺分（擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定八種通往解脫的道路）、三脫門（空、無相、無愿三種解脫之門）、四聖諦（苦、集、滅、道四種真理）、甚深十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死十二種因果關係）、六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）。菩薩所應學習的藏，不退轉輪凈三境，這是菩薩所應唸的法。

『如何應念呢？念舍、念欲離、念滅、念無來無去、念無樔窟（無所依附）、念無自性、念出世間、念解達、念盡、念無生、念無取、念無漏、念無為、念涅槃無自性。作如此念，在諸法中仍然有法想。這是為什麼呢？因為有想，就會有動念；有動念，就會住在顛倒之中；住在顛倒之中，就沒有念法。』

『如果離開念法和非法兩種想法，知道一切法是無生之後，』

【English Translation】 English version: Inconceivable roots of goodness have already been established.

'Observing the Dharma of the Tathagata, the World Honored Ones are called Tathagatas because of their Dharma body, not their physical body. That Bodhisattva does not see form as the Tathagata, does not see characteristics as the Tathagata, does not see lineage as the Tathagata, does not see the aggregates, realms, and entrances as the Tathagata, does not see demeanor as the Tathagata, does not see the past, future, and present as the Tathagata, does not see cause as the Tathagata, does not see condition as the Tathagata, does not see reason as the Tathagata, does not see combination as the Tathagata, does not see existence as the Tathagata, does not see non-existence as the Tathagata, does not see accomplishment as the Tathagata, does not see destruction as the Tathagata, does not see the Tathagata there, does not see the Tathagata here, does not see where the Tathagata is, does not see the Tathagata, does not rely on the Tathagata, does not discriminate the Tathagata, does not attain the Tathagata. It is like space, which has no name of aggregates, realms, and entrances, yet it does not fail to benefit sentient beings. The World Honored Ones have no name of aggregates, realms, and entrances, yet they also do not fail to benefit sentient beings.'

'Good man! This is how a Bodhisattva does not depart from the mindfulness of the Buddha as permitted by the Tathagata.'

'Good man! How does a Bodhisattva not depart from the mindfulness of the Dharma as permitted by the Tathagata? If a Bodhisattva is mindful of the Dharma, it is the so-called four foundations of mindfulness (contemplation of body, feelings, mind, and phenomena), four right exertions (preventing evil from arising, abandoning evil that has arisen, causing good to arise, and maintaining good that has arisen), four bases of power (desire, effort, mind, and investigation), five roots (faith, effort, mindfulness, concentration, and wisdom), five powers (faith, effort, mindfulness, concentration, and wisdom), seven factors of enlightenment (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity), eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), three doors of liberation (emptiness, signlessness, and wishlessness), four noble truths (suffering, origin of suffering, cessation of suffering, and path to the cessation of suffering), profound twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, and old age and death), and six perfections (generosity, morality, patience, effort, concentration, and wisdom). The Bodhisattva should learn the teachings, the three pure realms of the non-retrogressing wheel, this is the Dharma that a Bodhisattva should be mindful of.'

'How should one be mindful? Be mindful of letting go, be mindful of wanting to detach, be mindful of cessation, be mindful of no coming and no going, be mindful of no nest (no attachment), be mindful of no self-nature, be mindful of being beyond the world, be mindful of understanding, be mindful of exhaustion, be mindful of no birth, be mindful of no grasping, be mindful of no outflows, be mindful of non-action, be mindful of Nirvana without self-nature. By being mindful in this way, there is still a thought of Dharma among all dharmas. Why is this? Because with thought, there will be movement of mind; with movement of mind, one will dwell in delusion; dwelling in delusion, there is no mindfulness of Dharma.'

'If one departs from the two thoughts of mindfulness of Dharma and non-Dharma, knowing that all dharmas are unarisen, then,'

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斷法想故得無生忍，得無所得，無所有故。善男子！是為不離如如來所許念法。

「善男子！云何菩薩不離如如來所許念僧者？僧謂四雙八輩，僧中或是阿羅漢向、阿羅漢果，或是阿那含向、阿那含果，或是斯陀含向、斯陀含果，或是須陀洹向、須陀洹果，是為聲聞僧。

「複次，有僧所謂不退轉菩薩得決定忍，上聖正位，已離諸相恃著戲論，次得如來功德無間。彼菩薩念如是等大菩薩眾，應供養讚歎，合掌給侍右繞禮敬，是良祐福田，是第一僧入聖眾數，是僧所應作事皆已成辦。是菩薩念僧，親近菩薩僧，不親近聲聞僧。彼菩薩雖憶念僧，不取僧數、不取有數，知僧是無為，憶念無行無變異無生無滅，作如是憶念，不生心行境界。善男子！是為菩薩不離如如來所許念僧。

「善男子！云何菩薩不離如如來所許念舍者？所謂舍財舍法。複次，有捨身及命，舍一切邪道；複次有舍，不取一切法。所以者何？有取者則無舍；若不取者，名為究竟舍。究竟舍中則無有求，無求者則不望報，不望報故謂為真實舍者。若菩薩行如是堅固舍，隨舍發願。若舍時及發願時，不見菩提及佛法而專念舍，念過去諸菩薩行道時云何行舍？我今云何行舍，將無不及為智者所譏耶？即能一切舍。舍已分別所舍，誰是舍者？舍

【現代漢語翻譯】 現代漢語譯本：因為斷除對法的執著，所以能證得無生法忍（對法不生不滅的理解），證得無所得，因為沒有任何可以執著的東西。善男子！這就是不違背如來所允許的念法的方法。 善男子！菩薩如何不違背如來所允許的念僧呢？僧指的是四雙八輩（四種修行階段的聖者，每種階段有入道者和證果者），僧中包括趨向阿羅漢果位的修行者和已證得阿羅漢果位的聖者，趨向阿那含果位的修行者和已證得阿那含果位的聖者，趨向斯陀含果位的修行者和已證得斯陀含果位的聖者，趨向須陀洹果位的修行者和已證得須陀洹果位的聖者，這些被稱為聲聞僧。 此外，還有一種僧，指的是不退轉的菩薩，他們已經獲得決定忍（對真理的堅定信念），處於至高無上的聖位，已經遠離了各種執著和戲論，即將獲得如來的功德。這些菩薩應當憶念這些大菩薩眾，應當供養、讚歎、合掌、侍奉、右繞禮敬他們，因為他們是良善的福田，是第一僧，屬於聖眾之列，他們所應做的事情都已經完成。這些菩薩憶念僧時，親近菩薩僧，而不親近聲聞僧。這些菩薩雖然憶念僧，但不執著于僧的數量，也不執著于有或無，他們知道僧是無為的，憶念僧的無行、無變異、無生無滅，這樣憶念時，不會產生心念的境界。善男子！這就是菩薩不違背如來所允許的念僧的方法。 善男子！菩薩如何不違背如來所允許的念舍呢？所謂的舍，包括舍財和舍法。此外，還有捨身和捨命，捨棄一切邪道；還有一種舍，是不執著於一切法。為什麼呢？因為有執著就不能捨；如果不執著，就稱為究竟的舍。在究竟的舍中就沒有追求，沒有追求就不會期望回報，不期望回報就稱為真實的舍。如果菩薩行持這樣堅固的舍，隨舍而發願。如果舍的時候和發願的時候，不執著于菩提和佛法，而專注于舍，憶念過去諸菩薩修行時是如何行舍的？我現在應該如何行舍，以免被智者譏笑為不如法？這樣就能做到一切都舍。舍之後，分別所舍之物，誰是舍者？舍

【English Translation】 English version: Because of severing the thought of attachment to the Dharma, one attains the forbearance of non-origination (understanding that Dharma neither arises nor ceases), attaining no-attainment, because there is nothing to be attached to. Good man! This is how one does not deviate from the Dharma-contemplation allowed by the Tathagata. Good man! How does a Bodhisattva not deviate from the Sangha-contemplation allowed by the Tathagata? Sangha refers to the four pairs and eight types (four stages of holy beings, each with those on the path and those who have attained the fruit), including those on the path to Arhatship and those who have attained Arhatship, those on the path to Anagami and those who have attained Anagami, those on the path to Sakadagami and those who have attained Sakadagami, and those on the path to Srotapanna and those who have attained Srotapanna. These are called the Sravaka Sangha. Furthermore, there is another Sangha, referring to the non-retrogressing Bodhisattvas who have attained the forbearance of certainty (firm conviction in the truth), are in the supreme holy position, have already abandoned all attachments and frivolous debates, and are about to attain the merits of the Tathagata. These Bodhisattvas should contemplate these great Bodhisattva assemblies, should offer, praise, join their palms, serve, circumambulate, and pay homage to them, because they are fields of good fortune, the foremost Sangha, belonging to the holy assembly, and they have already accomplished what they should do. When these Bodhisattvas contemplate the Sangha, they draw near to the Bodhisattva Sangha, and do not draw near to the Sravaka Sangha. Although these Bodhisattvas contemplate the Sangha, they do not cling to the number of the Sangha, nor do they cling to existence or non-existence. They know that the Sangha is unconditioned, contemplating the Sangha's non-action, non-change, non-origination, and non-cessation. When contemplating in this way, they do not give rise to mental states. Good man! This is how a Bodhisattva does not deviate from the Sangha-contemplation allowed by the Tathagata. Good man! How does a Bodhisattva not deviate from the giving-contemplation allowed by the Tathagata? Giving includes giving of wealth and giving of Dharma. Furthermore, there is giving of body and life, abandoning all wrong paths; and there is giving that does not cling to any Dharma. Why is this so? Because if there is clinging, there is no giving; if there is no clinging, it is called ultimate giving. In ultimate giving, there is no seeking, and without seeking, there is no expectation of reward. Without expectation of reward, it is called true giving. If a Bodhisattva practices such firm giving, they make vows along with giving. If, when giving and making vows, they do not cling to Bodhi and the Buddha Dharma, but focus on giving, contemplating how past Bodhisattvas practiced giving when they were on the path? How should I practice giving now, so that I am not criticized by the wise as being inadequate? In this way, one can give everything. After giving, one distinguishes what is given, who is the giver? Giving

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何等物？誰作憶念？如是分別已都無所得。不見舍者、所施物及所憶念，是為菩薩不離如如來所許念舍。

「善男子！云何菩薩不離如如來所許念戒者？若菩薩持戒至解脫處威儀行成就，乃至微戒畏如金剛，恒修凈命善護持戒。菩薩自念戒攝身口，是無作相而謹慎奉行，修勝正命于薩婆若心終不廢舍，純至不動亦終不捨大慈大悲，攝取教誨破戒眾生，寧捨身命不求余乘，是名為戒。菩薩念勝戒，不瑕缺戒，不荒穢戒，不求戒，不染戒，無濁戒，智者所嘆戒，菩薩念如是等戒。不恃持戒、不毀破戒，不稱己德、不譏彼過，終不捨戒亦不依戒亦不住戒。雖舍一切諸所恃著而行色行，是為菩薩不離如如來所許念戒。

「善男子！云何菩薩不離如如來所許念天者？若菩薩念天，所謂念欲界天，或色界，或無色界天。念欲界天持戒果報故，受適意色聲香味觸，以天五欲遊戲娛樂，天衣飲食自恣滿足，一向受愛喜適意樂。菩薩作是念：『此一切興盛皆當衰滅，是諸天等亦當無常變異。由放逸故不造善根，先有善業今悉當盡。此諸天等雖生天上，猶未脫地獄畜生餓鬼之分。』菩薩作是念已，不悕望生欲界天處，唯除兜率天宮。兜率宮中有一生補處菩薩，於一切菩薩行以到彼岸，一切諸地，一切神通，一切諸定，一切陀羅

【現代漢語翻譯】 現代漢語譯本：是什麼東西？誰在憶念？像這樣分別思量之後，什麼也得不到。既看不到施捨的人，也看不到所施之物，以及所憶念的事物，這就是菩薩不離如如來所允許的念舍。 善男子！菩薩如何不離如如來所允許的念戒呢？如果菩薩持戒直到解脫的境界，威儀行為都成就，乃至對於微小的戒律也像金剛一樣畏懼，恒常修習清凈的生命，善於守護戒律。菩薩自己思念戒律能夠攝持身口，這是無作之相，但仍然謹慎奉行，修習殊勝的正命，對於證得一切智的心始終不放棄，純粹達到不動搖的境界，也始終不捨棄大慈大悲，攝取教誨那些破戒的眾生，寧願捨棄身命也不追求其他的乘法，這叫做戒。菩薩思念殊勝的戒律，不缺損的戒律，不荒廢的戒律，不追求的戒律，不染污的戒律，沒有污濁的戒律，是智者所讚歎的戒律，菩薩思念像這樣的戒律。不依恃持戒，不毀壞戒律，不稱讚自己的功德，不譏諷別人的過失，始終不捨棄戒律，也不依賴戒律，也不執著于戒律。雖然捨棄一切所依恃的執著而行色行（色行指修行時對色法的觀察和理解），這就是菩薩不離如如來所允許的念戒。 善男子！菩薩如何不離如如來所允許的念天呢？如果菩薩思念天，所謂思念欲界天，或者色界天，或者無色界天。思念欲界天是因為持戒的果報，所以能夠享受適意的色、聲、香、味、觸，以天上的五欲遊戲娛樂，天衣飲食隨意滿足，一味地享受愛、喜、適意的快樂。菩薩這樣思念：『這一切興盛都將衰敗滅亡，這些天人等也終將無常變異。由於放逸的緣故不造善根，先前所擁有的善業現在都將耗盡。這些天人等雖然生在天上，仍然沒有脫離地獄、畜生、餓鬼的輪迴。』菩薩這樣思念之後，不希望往生欲界天，唯獨除了兜率天宮（Tusita Heaven）。兜率宮中有一生補處菩薩（Bodhisattva destined to be the next Buddha），對於一切菩薩行都已到達彼岸，對於一切諸地（ten stages of Bodhisattva path），一切神通，一切諸定，一切陀羅尼（dharani）都已通達。

【English Translation】 English version: What is it? Who is recollecting? Having thus discriminated, nothing is obtained. One does not see the giver, the gift, or what is being recollected. This is the Bodhisattva's non-separation from the recollection of giving as permitted by the Tathagata. Good man, how does a Bodhisattva not depart from the recollection of precepts as permitted by the Tathagata? If a Bodhisattva upholds precepts until the state of liberation is reached, and their conduct and deportment are perfected, even fearing minor precepts like diamonds, constantly cultivating a pure life, and well guarding the precepts. The Bodhisattva reflects that precepts control body and speech, which is a non-action aspect, yet they diligently practice, cultivating superior right livelihood, and never abandoning the mind for Sarvajna (all-knowing wisdom), purely reaching an unmoving state, and never abandoning great compassion, embracing and teaching those who have broken precepts, preferring to give up their life rather than seeking other vehicles. This is called a precept. The Bodhisattva reflects on superior precepts, precepts without flaws, precepts without defilement, precepts not sought, precepts without attachment, precepts without turbidity, precepts praised by the wise. The Bodhisattva reflects on such precepts. They do not rely on upholding precepts, nor destroy precepts, nor praise their own virtues, nor criticize others' faults, never abandoning precepts, nor relying on precepts, nor dwelling in precepts. Although they abandon all attachments and practice form (rupa) contemplation, this is the Bodhisattva's non-separation from the recollection of precepts as permitted by the Tathagata. Good man, how does a Bodhisattva not depart from the recollection of heavens as permitted by the Tathagata? If a Bodhisattva recollects heavens, namely, recollecting the desire realm heavens, or the form realm heavens, or the formless realm heavens. Recollecting the desire realm heavens, because of the karmic result of upholding precepts, they enjoy pleasing sights, sounds, smells, tastes, and touches, indulging in the five desires of the heavens, with heavenly clothes and food, freely satisfied, solely enjoying love, joy, and pleasing happiness. The Bodhisattva reflects thus: 'All this prosperity will decay and perish, and these devas (gods) will also be impermanent and change. Due to their negligence, they do not create good roots, and the good karma they had will now be exhausted. Although these devas are born in the heavens, they have not yet escaped the realms of hell, animals, and hungry ghosts.' Having reflected thus, the Bodhisattva does not desire to be born in the desire realm heavens, except for the Tusita Heaven. In the Tusita Heaven, there is a Bodhisattva destined to be the next Buddha, who has reached the other shore in all Bodhisattva practices, in all the ten stages of the Bodhisattva path, in all supernatural powers, in all samadhis, and in all dharanis.

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尼，一切辯才，一切菩薩事，於一切方便等以度彼岸。但憶念如是功德，於此天中心生欣仰，若欲生天者當愿生如是天中。

「菩薩發心言：『我何時當得如是天身？』菩薩復念：『色界諸天，此諸天等，由諸禪、四無量心果報故生彼天處，已過欲界欲患，一心處定以喜為食，一向知受第一樂報。』菩薩作如是念：『彼色界諸天，受少味故用為歡喜，無常有常想，苦有樂想，無我有我想，無涅槃有涅槃想。此色界諸天，亦有無常變異，未脫地獄、餓鬼、畜生之分。』是菩薩不願生色界諸天處，唯除凈居天，即彼入涅槃不還此間者。菩薩作是念：『此是清凈諸天，已脫五道流轉生死。』是菩薩以如是故，生敬重之心，亦不願樂求生彼處。

「菩薩復念：『無色界諸天，受無色定果報，已過欲界、色界，心處定寂靜。』菩薩作是念：『此無色界諸天，離見佛聞法及供養僧，此諸天等，不知求出無色界法，假令久住會當變滅，未脫地獄、餓鬼、畜生之分。』是故於彼天處亦不願生。但作是念：『我當作天中天——如來、應供、正遍知。』是菩薩雖念諸天，不依欲界、色界、無色界天處，而於三界眾生起大悲心，是為菩薩不離如如來所許念天。

「善男子！云何菩薩行諸法平等如涅槃者？若菩薩知入諸法平

【現代漢語翻譯】 現代漢語譯本： 『尼（Nī，此處指代某位菩薩），一切辯才，一切菩薩所做的事，都以各種方便法門來度過彼岸（paramita，意為到達彼岸，指修行圓滿）。但憶念這些功德，在此天界中心生歡喜和仰慕，如果想要往生天界，應當發願往生到這樣的天界之中。

菩薩發願說：『我何時才能得到這樣的天身？』菩薩又想：『諸天（Deva，天神），這些天神，由於禪定（dhyana）、四無量心（catvāri apramāṇāni，慈、悲、喜、舍四種心境）的果報而生到天界，已經超越了欲界的慾望和煩惱，一心安住在禪定中，以喜悅為食，一直享受著第一等的快樂。』菩薩這樣想：『這些天神，因為享受少許的快樂就感到歡喜，認為無常的事物是常，認為痛苦的事物是樂，認為無我是有我，認為沒有涅槃（nirvana，意為寂滅，解脫）是有涅槃。這些天神，也有無常的變化，沒有脫離地獄、餓鬼、畜生三惡道的輪迴。』這位菩薩不願往生到這些天界，除了凈居天（Śuddhāvāsa，色界天中最高的天界），也就是那些進入涅槃不再返回此世的天人。菩薩這樣想：『這些是清凈的天人，已經脫離了五道（地獄、餓鬼、畜生、人、天）的生死輪迴。』這位菩薩因為這樣，生起敬重之心，也不願樂求往生到那裡。

菩薩又想：『無色界（arūpadhātu，佛教宇宙觀中的最高界）的諸天，享受無色定（arūpa-samāpatti，指四種無色禪定）的果報，已經超越了欲界和色界（rūpadhātu，佛教宇宙觀中的中間界），心處在寂靜的禪定中。』菩薩這樣想：『這些無色界的諸天，遠離了見佛、聞法和供養僧眾的機會，這些天人，不知道尋求超出無色界的方法，即使長久居住也會衰敗滅亡，沒有脫離地獄、餓鬼、畜生三惡道的輪迴。』因此，對於那些天界也不願往生。只是這樣想：『我應當成為天中之天——如來（Tathāgata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、正遍知（Samyaksaṃbuddha，佛的稱號之一）。』這位菩薩雖然憶念諸天，但不執著于欲界、色界、無色界的天界，而是對三界眾生生起大悲心，這就是菩薩不違背如來所允許的憶念天界。

『善男子！菩薩如何修行諸法平等如同涅槃呢？如果菩薩知道進入諸法平等

【English Translation】 English version: 'Nī (referring to a Bodhisattva), all eloquence, all the deeds of a Bodhisattva, are used with all kinds of skillful means to cross over to the other shore (paramita, meaning reaching the other shore, referring to the perfection of practice). But remembering these merits, one feels joy and admiration in the center of this heavenly realm. If one wishes to be reborn in the heavens, one should vow to be reborn in such a heaven.

A Bodhisattva makes a vow, saying: 'When will I obtain such a heavenly body?' The Bodhisattva further thinks: 'The Devas (gods), these Devas, are born in the heavens due to the karmic results of dhyana (meditation) and the four immeasurables (catvāri apramāṇāni, loving-kindness, compassion, joy, and equanimity). They have already transcended the desires and afflictions of the desire realm (kāmadhātu), their minds are settled in meditation, they take joy as their food, and they constantly experience the highest bliss.' The Bodhisattva thinks thus: 'These Devas, because they enjoy a little pleasure, feel joy, they think that impermanent things are permanent, that painful things are pleasurable, that there is a self when there is no self, and that there is nirvana (meaning extinction, liberation) when there is no nirvana. These Devas also have impermanent changes, and have not escaped the cycle of rebirth in hell, as hungry ghosts, and as animals.' This Bodhisattva does not wish to be reborn in these heavens, except for the Pure Abodes (Śuddhāvāsa, the highest heavens in the form realm), that is, those who enter nirvana and do not return to this world. The Bodhisattva thinks thus: 'These are pure Devas, who have already escaped the cycle of birth and death in the five realms (hell, hungry ghosts, animals, humans, and gods).' Because of this, this Bodhisattva develops a sense of respect, but does not desire to be reborn there.

The Bodhisattva further thinks: 'The Devas of the formless realm (arūpadhātu, the highest realm in Buddhist cosmology), enjoy the karmic results of formless meditation (arūpa-samāpatti, referring to the four formless meditations), they have already transcended the desire realm and the form realm (rūpadhātu, the middle realm in Buddhist cosmology), and their minds are in a state of tranquil meditation.' The Bodhisattva thinks thus: 'These Devas of the formless realm are far from seeing the Buddha, hearing the Dharma, and making offerings to the Sangha. These Devas do not know how to seek a way out of the formless realm. Even if they live for a long time, they will decay and perish, and they have not escaped the cycle of rebirth in hell, as hungry ghosts, and as animals.' Therefore, they do not wish to be reborn in those heavens either. They only think: 'I should become the heaven of heavens—the Tathāgata (one of the titles of the Buddha), the Arhat (one of the titles of the Buddha), the Samyaksaṃbuddha (one of the titles of the Buddha).' Although this Bodhisattva remembers the Devas, they do not cling to the heavens of the desire realm, the form realm, or the formless realm, but instead, they develop great compassion for all beings in the three realms. This is how a Bodhisattva does not deviate from the Buddha's permission to remember the heavens.

'Good man! How does a Bodhisattva practice the equality of all dharmas like nirvana? If a Bodhisattva knows how to enter the equality of all dharmas'

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等如涅槃，見一切眾生性同涅槃，知已入涅槃者無陰界諸入。如是菩薩見眾生性同涅槃，過諸陰界入，見如影如夢，無有生死而現生死，凡夫眾生所因結使造煩惱業，造煩惱業已受無量苦報。菩薩以般若波羅蜜力故，善觀結使斷令不生，亦不因彼作業而受苦報，得至涅槃平等之處，名之無為。過一切算數智道，不捨本願故，遊戲大慈，已到慧方便彼岸，已入佛神通力，已能善知分別諸想，自已得度度未度者，自已得解解未解者，自已得安安未安者，自已得涅槃使未得者得，于涅槃生死無有二想，是為菩薩行諸法平等如涅槃。

「善男子！云何菩薩善分別行相者？若菩薩翹勤精進求勝善法，于甚深法門心入籌量，清凈通利分佈慧明，得大智明門。以此大智明門力故，知一切眾生心行所趣，總說一一眾生有八萬四千諸行皆能了知，所謂貪慾行二萬一千，瞋恚行二萬一千，愚癡行二萬一千，等分行二萬一千，是為八萬四千諸行，一一眾生皆有是行。若廣說者則有無量行。一一行相門中，知有八萬四千諸根，一一根門中，知有八萬四千種差別解，盡知諸行諸根諸解差別相，知所應修習相。

「云何知差別相？知此諸行諸根諸解，是貪慾相，是瞋恚相，是愚癡相，是等分相，是減相，是增相，是住相，是達相，是名

【現代漢語翻譯】 現代漢語譯本 等同於涅槃（Nirvana，佛教的最高境界，指脫離輪迴的解脫），見到一切眾生的本性與涅槃相同，知道已入涅槃者沒有五蘊（陰，指色、受、想、行、識五種構成人身心的要素）、十二處（界，指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）和十八界（入，指六根、六塵和六識）。這樣的菩薩見到眾生的本性與涅槃相同，超越了五蘊、十二處和十八界，視一切如幻影如夢境，沒有生死卻顯現生死。凡夫眾生因為煩惱和習氣而造作煩惱之業，造作煩惱之業后承受無量的痛苦果報。菩薩因為般若波羅蜜（Prajnaparamita，指通過智慧達到彼岸）的力量，善於觀察煩惱和習氣，斷除它們使之不再產生，也不因為那些業而承受痛苦的果報，到達涅槃平等之處，這被稱為無為（Asamskrta，指不生不滅的境界）。超越了一切算數和智慧的道路，不捨棄本來的誓願，以大慈悲心遊戲人間，已經到達智慧和方便的彼岸，已經進入佛的神通力量，已經能夠善於分辨各種想法，自己已經得度也度化未得度者，自己已經解脫也解脫未解脫者，自己已經安穩也安穩未安穩者，自己已經得到涅槃也使未得涅槃者得到，對於涅槃和生死沒有二元對立的想法，這就是菩薩修行諸法平等如同涅槃。 『善男子！』，菩薩如何善於分辨修行之相呢？如果菩薩勤奮精進地追求殊勝的善法，對於甚深的佛法深入思考，以清凈通達的智慧來分析，獲得大智慧之門。憑藉這大智慧之門的力量，知道一切眾生的心行所趨，總的來說，每一個眾生都有八萬四千種行為，都能了知，即貪慾之行二萬一千種，嗔恚之行二萬一千種，愚癡之行二萬一千種，等分之行二萬一千種，這就是八萬四千種行為，每一個眾生都有這些行為。如果廣說，則有無量行為。在每一種行為的相狀中，知道有八萬四千種根（指眼、耳、鼻、舌、身、意六根），在每一個根門中，知道有八萬四千種不同的理解，完全知道各種行為、各種根、各種理解的差別相，知道所應該修習的相狀。 『如何知道差別相呢？』知道這些行為、根和理解，是貪慾之相，是嗔恚之相，是愚癡之相，是等分之相，是減損之相，是增長之相，是住止之相，是通達之相，這被稱為

【English Translation】 English version It is equal to Nirvana (the ultimate state of liberation in Buddhism), seeing that the nature of all beings is the same as Nirvana, knowing that those who have entered Nirvana have no skandhas (khandha, the five aggregates of form, feeling, perception, mental formations, and consciousness), no twelve ayatanas (the six sense organs and their six corresponding objects), and no eighteen dhatus (the six sense organs, six sense objects, and six consciousnesses). Such a Bodhisattva sees that the nature of beings is the same as Nirvana, transcends the skandhas, ayatanas, and dhatus, views everything as illusions and dreams, has no birth and death yet manifests birth and death. Ordinary beings, due to afflictions and habits, create karmic actions of affliction, and after creating karmic actions of affliction, they endure immeasurable suffering. Bodhisattvas, through the power of Prajnaparamita (the perfection of wisdom), skillfully observe afflictions and habits, cut them off so that they no longer arise, and do not endure the suffering of karmic retribution, reaching the equal place of Nirvana, which is called Asamskrta (the unconditioned state). They transcend all paths of calculation and wisdom, do not abandon their original vows, play in the world with great compassion, have already reached the other shore of wisdom and skillful means, have already entered the power of the Buddha's supernatural abilities, are already able to skillfully discern various thoughts, have already liberated themselves and liberate those who are not yet liberated, have already freed themselves and free those who are not yet free, have already found peace and bring peace to those who are not yet at peace, have already attained Nirvana and enable those who have not yet attained Nirvana to attain it, and have no dualistic thoughts about Nirvana and samsara (the cycle of birth and death). This is how Bodhisattvas practice the equality of all dharmas like Nirvana. 『Good man!』 How does a Bodhisattva skillfully discern the characteristics of practice? If a Bodhisattva diligently and vigorously seeks superior good dharmas, deeply contemplates profound teachings, analyzes with pure and penetrating wisdom, and obtains the gate of great wisdom. Through the power of this gate of great wisdom, they know the tendencies of all beings' minds, and generally speaking, each being has eighty-four thousand kinds of actions, which they can all understand. These include twenty-one thousand actions of greed, twenty-one thousand actions of anger, twenty-one thousand actions of ignorance, and twenty-one thousand actions of equal division. These are the eighty-four thousand kinds of actions, and each being has these actions. If explained in detail, there would be countless actions. Within each characteristic of action, they know there are eighty-four thousand roots (the six sense organs), and within each root, they know there are eighty-four thousand different understandings. They fully know the differences in all actions, roots, and understandings, and know the characteristics that should be cultivated. 『How do they know the differences?』 They know that these actions, roots, and understandings are the characteristics of greed, the characteristics of anger, the characteristics of ignorance, the characteristics of equal division, the characteristics of decrease, the characteristics of increase, the characteristics of dwelling, and the characteristics of attainment. This is called

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知差別相。

「云何知所應修習相？知諸行諸根諸解，無常相、苦相、無我相、空相、寂滅相、離相、如實相、涅槃相、相自空相、相自離相。若能知如是等諸行諸根諸解，如如來成就諸行無障礙智，知一切眾生諸行諸根諸解差別相，菩薩亦次如來智知，而不捨菩薩所行，教化眾生無有疲惓，是名善分別行相。

「善男子！云何菩薩持諸佛法寶藏者？善男子！如來藏無盡亦無量，至一切處，悅可一切眾生。如眾生諸行諸根諸解，無量阿僧祇，不可思議、不可稱、不可量。諸佛法寶藏，無量阿僧祇，不可思議、不可稱、不可量，亦復如是。佛法寶藏文字，假令一切眾生如阿難等，一劫乃至百劫，不能受持讀誦，能令通利除義。所以者何？如來一切法寶藏唯有一義，所謂離欲義、寂滅義、涅槃義。若菩薩聞如來法寶藏已，隨力所受，受持讀誦通利，善順正觀如所受行。

「菩薩入法藏門，堅持思惟，不依一切相行，則得陀羅尼門三昧門。得陀羅尼門三昧門已，能持一如來法寶藏文字及義，若二、若三、若四、若五，若十、二十、三十、四十、五十，若百、若千、若百千，乃至無量無邊阿僧祇，不可思議、不可稱、不可量，無有量、過諸量，於一切諸佛法寶藏心不散亂，受持讀誦通利文字及義，廣為人說

【現代漢語翻譯】 現代漢語譯本 瞭解差別之相。

『如何瞭解應當修習之相？』瞭解諸行、諸根、諸解，它們的無常之相、苦之相、無我之相、空之相、寂滅之相、離之相、如實之相、涅槃之相、相自空之相、相自離之相。如果能夠了解這些諸行、諸根、諸解，如同如來成就諸行無障礙智，瞭解一切眾生諸行、諸根、諸解的差別之相，菩薩也像如來一樣以智慧瞭解，而不捨棄菩薩所行，教化眾生沒有疲倦，這稱為善於分別行相。

『善男子！』『菩薩如何持有諸佛法寶藏？』『善男子！』如來藏（tathāgatagarbha，如來所具有的清凈佛性）無盡也無量，到達一切處，使一切眾生喜悅。如同眾生的諸行、諸根、諸解，有無量阿僧祇（asaṃkhya，極大的數字單位），不可思議、不可稱、不可量。諸佛法寶藏，有無量阿僧祇，不可思議、不可稱、不可量，也是如此。佛法寶藏的文字，假使一切眾生如同阿難（Ānanda，佛陀的十大弟子之一）等，用一劫乃至百劫的時間，也不能受持讀誦，能夠通達明瞭其義。這是為什麼呢？如來的一切法寶藏只有一種意義，就是離欲之義、寂滅之義、涅槃之義。如果菩薩聽聞如來法寶藏后，隨自己的能力接受，受持讀誦通達明瞭，善於順應正觀，按照所接受的去修行。

菩薩進入法藏之門，堅持思惟，不依賴一切相而行，就能得到陀羅尼門（dhāraṇī，總持一切法義的記憶力）和三昧門（samādhi，禪定）。得到陀羅尼門和三昧門后，能夠持有一如來法寶藏的文字和意義，或者二、或者三、或者四、或者五，或者十、二十、三十、四十、五十，或者百、或者千、或者百千，乃至無量無邊阿僧祇，不可思議、不可稱、不可量，沒有限量、超越一切限量，對於一切諸佛法寶藏，心不散亂，受持讀誦通達明瞭文字和意義，廣泛地為他人宣說。

【English Translation】 English version Knowing the characteristics of differences.

'How does one know the characteristics that should be cultivated?' Knowing that all actions, faculties, and understandings have the characteristics of impermanence, suffering, non-self, emptiness, tranquility, detachment, reality, nirvana, self-emptiness of characteristics, and self-detachment of characteristics. If one can understand these actions, faculties, and understandings, just as the Tathagata (如來, thus-gone one) achieves unobstructed wisdom regarding all actions, knowing the different characteristics of all beings' actions, faculties, and understandings, the Bodhisattva (菩薩, enlightenment being) also knows with wisdom like the Tathagata, without abandoning the Bodhisattva's practice, teaching beings without fatigue. This is called the characteristic of skillful discrimination of actions.

'Good man! How does a Bodhisattva hold the treasure of the Buddhas' Dharma?' 'Good man!' The Tathagatagarbha (如來藏, womb of the thus-gone one) is endless and immeasurable, reaching everywhere, pleasing all beings. Like the actions, faculties, and understandings of beings, which are immeasurable asaṃkhya (阿僧祇, countless), inconceivable, inexpressible, and immeasurable. The treasure of the Buddhas' Dharma is also immeasurable asaṃkhya, inconceivable, inexpressible, and immeasurable. The words of the Dharma treasure, even if all beings were like Ananda (阿難, one of the Buddha's ten great disciples), for one kalpa (劫, eon) or even a hundred kalpas, they could not receive, uphold, read, recite, and understand its meaning. Why is that? The Tathagata's entire Dharma treasure has only one meaning, which is the meaning of detachment, tranquility, and nirvana. If a Bodhisattva hears the Tathagata's Dharma treasure, they receive it according to their ability, uphold, read, recite, and understand it, skillfully follow the right view, and practice according to what they have received.

The Bodhisattva enters the gate of the Dharma treasure, perseveres in contemplation, and does not act based on any characteristics, then they attain the dharani (陀羅尼, mnemonic device) gate and the samadhi (三昧, meditative absorption) gate. Having attained the dharani gate and the samadhi gate, they can hold the words and meaning of one Tathagata's Dharma treasure, or two, or three, or four, or five, or ten, twenty, thirty, forty, fifty, or a hundred, or a thousand, or a hundred thousand, up to immeasurable, boundless asaṃkhya, inconceivable, inexpressible, and immeasurable, without limit, surpassing all limits. Regarding all the Buddhas' Dharma treasures, their mind is not scattered, they receive, uphold, read, recite, and understand the words and meaning, and widely explain them to others.

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，依義不依文。凈意成就，所聞說法，乃至一句文義不失。能凈辯門，善能巧說悅可眾心，為諸佛所嘆，亦能降伏諸魔外道，及供養三寶，乃至不見一法異於法性，不壞本際，不動于如。如來所覺了性法。以知一切法性如如來所覺故。乃至不見一法不入佛法者。所以者何？如來知一切法性如幻，無成就故；知一切法性如野馬，無所取故；知一切法性如鏡中像，不彼此故；知一切法性如夢，不真實故；知一切法性如響，從緣起故；知一切法性空，虛無實故；知一切法性無相，無分別故；知一切法性無愿，無發動故。如來如實知一切法性如是相，菩薩如是知一切法性無生，能持諸佛法寶藏，乃至一切非念非不念，是為菩薩持諸佛法寶藏。

「善男子！云何菩薩分別眾生從始以來清凈而教化眾生者？若菩薩為教化一切眾生故，修于大慈大悲時，作如是思惟：『何等是眾生？』作是念言：『此諸眾生但假名字，顛倒虛假謂為眾生。一切眾生本際清凈，畢竟無生無起。但因虛妄愚癡故造種種業，造種種業已受無量憂悲苦惱。』喻如有人夢中劫盜他物，為王者所捉種種苦治，夢作賊人虛妄憶想受諸苦惱，作是念言：『我何時當得脫此苦惱？』是人夢中實無成就、無所覺知。一切凡夫及一切諸法，皆亦如夢無有覺知，為顛倒所

【現代漢語翻譯】 現代漢語譯本：

應依據義理而非文字。當內心清凈時，所聽聞的佛法，乃至一句的文辭和含義都不會遺失。能夠凈化辯才，善於巧妙地說法，使眾生心悅誠服，為諸佛所讚歎，也能降伏各種魔障和外道，並供養佛法僧三寶，甚至不見任何一法與法性相異，不破壞根本的實相，不偏離真如。如來所覺悟的法性，是因為知道一切法性都如如來所覺悟的那樣。甚至不見任何一法不屬於佛法。這是為什麼呢？因為如來知道一切法性如幻象，沒有真實的成就；知道一切法性如野馬（海市蜃樓），沒有可以執取的；知道一切法性如鏡中影像，沒有彼此的分別；知道一切法性如夢境，不真實；知道一切法性如回聲，從因緣而生；知道一切法性是空，虛無而無實體；知道一切法性無相，沒有分別；知道一切法性無愿，沒有主動的意願。如來如實地知道一切法性是這樣的，菩薩也這樣知道一切法性是無生的，能夠持有諸佛的法寶藏，甚至一切非念非不念的狀態，這就是菩薩持有諸佛法寶藏。

『善男子！』菩薩如何分別眾生從一開始就是清凈的，並以此來教化眾生呢？如果菩薩爲了教化一切眾生，修習大慈大悲時，會這樣思考：『什麼是眾生？』然後會這樣想：『這些眾生只是假借名字，顛倒虛妄地認為自己是眾生。一切眾生的本性都是清凈的，本來就沒有生起和滅亡。只是因為虛妄愚癡才造作各種業，造作各種業后承受無量的憂愁悲傷和痛苦。』比如有人在夢中搶劫別人的東西，被國王抓住並施以各種酷刑，夢中的賊人虛妄地回憶並承受各種痛苦，然後會想：『我什麼時候才能擺脫這些痛苦？』這個人夢中實際上沒有成就任何事情，也沒有任何覺知。一切凡夫和一切諸法，都像夢一樣沒有覺知，被顛倒所 English version:

One should rely on the meaning, not the words. When the mind is pure, the Dharma (teachings) that is heard, even a single phrase or its meaning, will not be lost. One can purify eloquence, skillfully speak in a way that pleases all minds, be praised by all Buddhas, subdue all demons and heretics, and make offerings to the Three Jewels (Buddha, Dharma, Sangha), even not seeing any dharma (phenomenon) different from the Dharma-nature (true nature of reality), not destroying the fundamental reality, not deviating from Suchness (Tathata). The Dharma-nature that the Tathagata (Buddha) has awakened to is because he knows that all Dharma-natures are as the Tathagata has awakened to them. Even not seeing any dharma that does not belong to the Buddha-Dharma. Why is this so? Because the Tathagata knows that all Dharma-natures are like illusions, without real attainment; knows that all Dharma-natures are like mirages, without anything to grasp; knows that all Dharma-natures are like reflections in a mirror, without self or other; knows that all Dharma-natures are like dreams, not real; knows that all Dharma-natures are like echoes, arising from conditions; knows that all Dharma-natures are empty, void and without substance; knows that all Dharma-natures are without characteristics, without discrimination; knows that all Dharma-natures are without desire, without motivation. The Tathagata truly knows that all Dharma-natures are like this, and the Bodhisattva also knows that all Dharma-natures are without birth, able to hold the Dharma treasury of all Buddhas, even in a state of neither thought nor non-thought, this is the Bodhisattva holding the Dharma treasury of all Buddhas.

'Good man!' How does a Bodhisattva discern that sentient beings are pure from the beginning and teach them accordingly? If a Bodhisattva, in order to teach all sentient beings, cultivates great loving-kindness and great compassion, he will contemplate thus: 'What are sentient beings?' Then he will think: 'These sentient beings are merely given names, and they are falsely and mistakenly considered to be sentient beings. The fundamental nature of all sentient beings is pure, and they are ultimately without birth or arising. It is only because of false and ignorant delusion that they create various karmas, and after creating various karmas, they endure immeasurable sorrow, grief, and suffering.' It is like a person who, in a dream, robs another person's belongings, is caught by the king, and is subjected to various tortures. The thief in the dream falsely remembers and endures various sufferings, and then thinks: 'When will I be able to escape this suffering?' This person in the dream has not actually accomplished anything and has no awareness. All ordinary beings and all dharmas are like dreams, without awareness, and are controlled by delusion.

【English Translation】 One should rely on the meaning, not the words. When the mind is pure, the Dharma (teachings) that is heard, even a single phrase or its meaning, will not be lost. One can purify eloquence, skillfully speak in a way that pleases all minds, be praised by all Buddhas, subdue all demons and heretics, and make offerings to the Three Jewels (Buddha, Dharma, Sangha), even not seeing any dharma (phenomenon) different from the Dharma-nature (true nature of reality), not destroying the fundamental reality, not deviating from Suchness (Tathata). The Dharma-nature that the Tathagata (Buddha) has awakened to is because he knows that all Dharma-natures are as the Tathagata has awakened to them. Even not seeing any dharma that does not belong to the Buddha-Dharma. Why is this so? Because the Tathagata knows that all Dharma-natures are like illusions, without real attainment; knows that all Dharma-natures are like mirages, without anything to grasp; knows that all Dharma-natures are like reflections in a mirror, without self or other; knows that all Dharma-natures are like dreams, not real; knows that all Dharma-natures are like echoes, arising from conditions; knows that all Dharma-natures are empty, void and without substance; knows that all Dharma-natures are without characteristics, without discrimination; knows that all Dharma-natures are without desire, without motivation. The Tathagata truly knows that all Dharma-natures are like this, and the Bodhisattva also knows that all Dharma-natures are without birth, able to hold the Dharma treasury of all Buddhas, even in a state of neither thought nor non-thought, this is the Bodhisattva holding the Dharma treasury of all Buddhas. 'Good man!' How does a Bodhisattva discern that sentient beings are pure from the beginning and teach them accordingly? If a Bodhisattva, in order to teach all sentient beings, cultivates great loving-kindness and great compassion, he will contemplate thus: 'What are sentient beings?' Then he will think: 'These sentient beings are merely given names, and they are falsely and mistakenly considered to be sentient beings. The fundamental nature of all sentient beings is pure, and they are ultimately without birth or arising. It is only because of false and ignorant delusion that they create various karmas, and after creating various karmas, they endure immeasurable sorrow, grief, and suffering.' It is like a person who, in a dream, robs another person's belongings, is caught by the king, and is subjected to various tortures. The thief in the dream falsely remembers and endures various sufferings, and then thinks: 'When will I be able to escape this suffering?' This person in the dream has not actually accomplished anything and has no awareness. All ordinary beings and all dharmas are like dreams, without awareness, and are controlled by delusion.

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覆，受無量妄想憂悲苦惱，亦復如是。菩薩作是念言：『是諸眾生我應令如實覺知諸法，使脫妄想苦惱。』于諸眾生中亦不見眾生性，而不捨大悲教化眾生，是為菩薩分別眾生從始以來清凈而教化眾生。

「善男子！云何菩薩善順發行成就佛法者？若菩薩聞甚深微妙，于諸世間最勝佛法，發大欲精進：『我應成就此甚深微妙于諸世間最勝佛法。』如是善思惟分別，是何等法與何法相應？是何等法知何法？菩薩作是念言：『無有法與法相應者，無有法與法不相應者；無有法知法者，無有法不知法者。此諸法性鈍性無性故，是一切法從因緣生，無有定主，而能隨意莊嚴。有種種果報相，諸法無性故，佈施是莊嚴寶藏大富相，佈施得大富，不離因故。佈施不知大富，大富不能知施。持戒是莊嚴生天相，持戒得生天，不離因故。多聞是莊嚴智慧相，多聞得智慧，不離因故。思惟是莊嚴斷結相，思惟得斷結，不離因故。思惟不能知斷結，斷結不能知思惟。』

「菩薩如是憶念諸法無生能莊嚴相，是故佈施已迴向薩婆若，成就檀波羅蜜；行是菩薩檀波羅蜜，則能具足佛法。持戒迴向薩婆若，成就尸波羅蜜，行是菩薩尸波羅蜜，則能具足佛法。修羼提波羅蜜迴向薩婆若，成就羼提波羅蜜，行是菩薩羼提波羅蜜，則能具足

【現代漢語翻譯】 現代漢語譯本 同樣，承受無量虛妄的念頭、憂愁、悲傷、痛苦和煩惱，也是如此。菩薩這樣想：『我應當使這些眾生如實地覺知諸法，使他們脫離虛妄的念頭和苦惱。』在這些眾生中，也看不到眾生的自性，但不捨棄大悲心去教化眾生，這就是菩薩從一開始就分別眾生的清凈本性而教化眾生。 『善男子！什麼是菩薩善於順應修行而成就佛法呢？如果菩薩聽聞到甚深微妙、在世間最為殊勝的佛法，就生起強烈的願望和精進心：『我應當成就這甚深微妙、在世間最為殊勝的佛法。』像這樣善於思考和分別，這是什麼法與什麼法相應？這是什麼法知道什麼法？菩薩這樣想：『沒有法與法相應，沒有法與法不相應；沒有法知道法，沒有法不知道法。這些法的自性是遲鈍的、無自性的，所以一切法都是從因緣而生，沒有固定的主宰，卻能隨意地莊嚴。有種種果報的相，諸法沒有自性，所以佈施是莊嚴寶藏、大富的相，佈施能得到大富，不離因的緣故。佈施不能知道大富，大富也不能知道佈施。持戒是莊嚴生天的相，持戒能得到生天，不離因的緣故。多聞是莊嚴智慧的相，多聞能得到智慧，不離因的緣故。思惟是莊嚴斷除煩惱的相，思惟能斷除煩惱，不離因的緣故。思惟不能知道斷除煩惱，斷除煩惱也不能知道思惟。』 『菩薩像這樣憶念諸法無生而能莊嚴的相，所以佈施后迴向薩婆若（一切智），成就檀波羅蜜（佈施波羅蜜）；修行這種菩薩的檀波羅蜜，就能具足佛法。持戒后迴向薩婆若，成就尸波羅蜜（持戒波羅蜜），修行這種菩薩的尸波羅蜜，就能具足佛法。修羼提波羅蜜（忍辱波羅蜜）后迴向薩婆若，成就羼提波羅蜜，修行這種菩薩的羼提波羅蜜，就能具足

【English Translation】 English version Likewise, they endure immeasurable deluded thoughts, worries, sorrows, pains, and afflictions. A Bodhisattva thinks thus: 『I should enable these sentient beings to truly realize all dharmas, and liberate them from deluded thoughts and suffering.』 Among these sentient beings, they do not see the nature of sentient beings, yet they do not abandon great compassion to teach and transform sentient beings. This is how a Bodhisattva, from the beginning, discerns the pure nature of sentient beings and teaches them. 『Good man! How does a Bodhisattva skillfully accord with practice and accomplish the Buddha Dharma? If a Bodhisattva hears the profound and subtle, most supreme Buddha Dharma in the world, they generate great desire and diligence: 『I should accomplish this profound and subtle, most supreme Buddha Dharma in the world.』 Thus, they contemplate and discern well, what dharma corresponds with what dharma? What dharma knows what dharma? A Bodhisattva thinks thus: 『There is no dharma that corresponds with dharma, no dharma that does not correspond with dharma; there is no dharma that knows dharma, no dharma that does not know dharma. The nature of these dharmas is dull and without self-nature, therefore all dharmas arise from conditions, without a fixed master, yet they can adorn at will. There are various aspects of karmic retribution. Because dharmas have no self-nature, giving is the aspect of adorning a treasure trove and great wealth; giving leads to great wealth, not separate from its cause. Giving does not know great wealth, and great wealth cannot know giving. Upholding precepts is the aspect of adorning rebirth in heaven; upholding precepts leads to rebirth in heaven, not separate from its cause. Extensive learning is the aspect of adorning wisdom; extensive learning leads to wisdom, not separate from its cause. Contemplation is the aspect of adorning the cutting off of afflictions; contemplation leads to the cutting off of afflictions, not separate from its cause. Contemplation cannot know the cutting off of afflictions, and the cutting off of afflictions cannot know contemplation.』 『A Bodhisattva thus remembers that dharmas are unborn and can adorn, therefore, after giving, they dedicate it to Sarvajna (all-knowing wisdom), accomplishing Dana Paramita (perfection of giving); practicing this Bodhisattva』s Dana Paramita, they can fulfill the Buddha Dharma. After upholding precepts, they dedicate it to Sarvajna, accomplishing Sila Paramita (perfection of morality); practicing this Bodhisattva』s Sila Paramita, they can fulfill the Buddha Dharma. After cultivating Ksanti Paramita (perfection of patience), they dedicate it to Sarvajna, accomplishing Ksanti Paramita; practicing this Bodhisattva』s Ksanti Paramita, they can fulfill

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佛法。發毗梨耶迴向薩婆若，成就毗梨耶波羅蜜，行是菩薩毗梨耶波羅蜜，則能具足佛法。入禪定迴向薩婆若，成就禪波羅蜜，行是菩薩禪波羅蜜，則能具足佛法。凈般若迴向薩婆若，成就般若波羅蜜，行是菩薩般若波羅蜜，則能具足佛法。菩薩如是善順行時，不見一法無因無緣而生者，亦不著因緣，自善順入一切法。如我無生無起，一切法無生無起，亦復如是。如我空，一切法空，亦復如是。如我離，一切法離，亦復如是。知一切法入平等如性，非作非不作，是為菩薩善順發行成就佛法。

「善男子！云何菩薩不退諸通，于諸佛法悉得自在者？若菩薩戒身真凈，心定不動，得大智光明，已成就福德智慧資糧，已到諸波羅蜜彼岸，已成就四攝，已修四梵行，已修欲進念慧定，以善修四神足故得五神通。

「諸菩薩本業凈故，勤進不廢舍故，常不散亂行故，善伏結使故，離念聲聞辟支佛心故，受持方便故，攀緣上地諸法故，無我無依行故，是以菩薩不退諸通。是故諸菩薩，究竟知諸法無退，知諸法與法性等，無有變異如虛空無變，是為菩薩不退諸通，于諸佛法悉得自在。

「善男子！云何菩薩入甚深法門，諸聲聞辟支佛所不能入者？若菩薩入甚深因緣法，知逆順因緣法，善知出知離、知生知滅、知集

【現代漢語翻譯】 現代漢語譯本：佛法。以精進（毗梨耶，Viriya，意為努力、精進）迴向一切智（薩婆若，Sarvajna，意為一切智），成就精進波羅蜜（毗梨耶波羅蜜，Viriya-paramita，意為精進的完美），行持此菩薩精進波羅蜜，就能圓滿具足佛法。入禪定迴向一切智，成就禪波羅蜜（禪波羅蜜，Dhyana-paramita，意為禪定的完美），行持此菩薩禪波羅蜜，就能圓滿具足佛法。以清凈的智慧（般若，Prajna，意為智慧）迴向一切智，成就般若波羅蜜（般若波羅蜜，Prajna-paramita，意為智慧的完美），行持此菩薩般若波羅蜜，就能圓滿具足佛法。菩薩如此善巧順應修行時，不見任何一法是無因無緣而生的，也不執著于因緣，自然善巧地契入一切法。如同我無生無起，一切法也無生無起，也是如此。如同我空，一切法也空，也是如此。如同我離，一切法也離，也是如此。了知一切法進入平等如性，非造作也非不造作，這就是菩薩善巧順應修行而成就佛法。 『善男子！』，如何菩薩不退失神通，對於諸佛的教法都能自在運用呢？如果菩薩戒行清凈真實，心定不動搖，獲得大智慧光明，已經成就福德智慧的資糧，已經到達諸波羅蜜的彼岸，已經成就四攝法（四攝，Catur-samgraha-vastuni，意為四種攝取眾生的方法），已經修習四梵行（四梵行，Catur-brahma-vihara，意為四種清凈的修行），已經修習欲、精進、念、慧、定，因為善修四神足（四神足，Catur-rddhi-pada，意為四種成就神通的基礎）而獲得五神通。 諸菩薩因為本業清凈，勤奮精進不懈怠，常常不散亂地修行，善於降伏煩惱，遠離聲聞（Sravaka，意為聽聞佛法而修行的人）和辟支佛（Pratyekabuddha，意為獨自覺悟的人）的心態，受持方便法門，攀緣上乘的諸法，以無我無所依的心態修行，因此菩薩不退失神通。所以諸菩薩，究竟了知諸法無有退轉，了知諸法與法性平等，沒有變異如同虛空沒有變異，這就是菩薩不退失神通，對於諸佛的教法都能自在運用。 『善男子！』，如何菩薩能進入甚深法門，是諸聲聞和辟支佛所不能進入的呢？如果菩薩進入甚深因緣法，了知逆順因緣法，善於了知出離、了知生滅、了知集起

【English Translation】 English version: The Dharma. Dedicating the Viriya (Viriya, meaning effort, diligence) towards Sarvajna (Sarvajna, meaning omniscience), accomplishing the Viriya-paramita (Viriya-paramita, meaning the perfection of diligence), practicing this Bodhisattva's Viriya-paramita, one can fully accomplish the Buddha Dharma. Entering Samadhi (Dhyana, meaning meditation) and dedicating it towards Sarvajna, accomplishing the Dhyana-paramita (Dhyana-paramita, meaning the perfection of meditation), practicing this Bodhisattva's Dhyana-paramita, one can fully accomplish the Buddha Dharma. Dedicating pure Prajna (Prajna, meaning wisdom) towards Sarvajna, accomplishing the Prajna-paramita (Prajna-paramita, meaning the perfection of wisdom), practicing this Bodhisattva's Prajna-paramita, one can fully accomplish the Buddha Dharma. When a Bodhisattva practices skillfully in this way, they do not see any dharma arising without cause or condition, nor do they cling to causes and conditions, naturally and skillfully entering all dharmas. Just as I am without birth or arising, all dharmas are also without birth or arising, it is the same. Just as I am empty, all dharmas are also empty, it is the same. Just as I am detached, all dharmas are also detached, it is the same. Knowing that all dharmas enter into the equality of suchness, neither created nor uncreated, this is how a Bodhisattva skillfully practices and accomplishes the Buddha Dharma. 'Good man!', how does a Bodhisattva not regress in their supernormal powers, and have mastery over all the Buddha's teachings? If a Bodhisattva's precepts are truly pure, their mind is stable and unmoving, they have attained the light of great wisdom, they have already accumulated the resources of merit and wisdom, they have already reached the shore of all the Paramitas, they have already accomplished the four means of gathering (Catur-samgraha-vastuni, meaning the four ways of gathering beings), they have already cultivated the four Brahma-viharas (Catur-brahma-vihara, meaning the four pure abodes), they have already cultivated desire, effort, mindfulness, wisdom, and concentration, and because of their skillful cultivation of the four bases of supernormal powers (Catur-rddhi-pada, meaning the four foundations for achieving supernormal powers), they attain the five supernormal powers. Because the Bodhisattvas' fundamental actions are pure, they are diligent and do not give up, they constantly practice without distraction, they are skilled at subduing afflictions, they are free from the minds of Sravakas (Sravaka, meaning those who hear the Dharma and practice) and Pratyekabuddhas (Pratyekabuddha, meaning those who awaken on their own), they uphold skillful means, they aspire to the higher dharmas, and they practice with a mind of no self and no reliance, therefore, Bodhisattvas do not regress in their supernormal powers. Therefore, all Bodhisattvas ultimately know that all dharmas do not regress, they know that all dharmas are equal to the nature of Dharma, without change like the unchanging emptiness of space, this is how a Bodhisattva does not regress in their supernormal powers and has mastery over all the Buddha's teachings. 'Good man!', how does a Bodhisattva enter the profound Dharma gate, which Sravakas and Pratyekabuddhas cannot enter? If a Bodhisattva enters the profound Dharma of dependent origination, understands the Dharma of forward and reverse dependent origination, is skilled in understanding liberation, understanding arising and ceasing, understanding accumulation

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知盡，善知眾生。以何因緣故，受垢離垢，舍凈得凈，乃至不見一法有垢有凈？知一切法性相清凈，亦不得清凈法相，以我甚深故知一切法甚深，以我離故知一切法離，以我無二故知一切法無二，以眼色二俱離故乃至意法亦離，則入第一義。以世諦故假名諸法，亦不執著真諦、世諦，是為菩薩入甚深法門，諸聲聞辟支佛所不能入。

「善男子！云何菩薩於十二因緣善得勝智方便，離二邊諸見者？若菩薩知一切緣生法，屬他所攝，屬因屬緣，屬和合，屬所由。所謂諸法皆從境界緣生，各有所因、各有所依，諸法各各九相分別。譬如外諸藥草、叢林及諸樹木等，皆無諸根，無記無知，依諸大故便得增長，各各無相。分別內有諸法亦復如是，依造業增長一切諸法，無我人眾生壽命，亦無作者受者。諸法生時無能生者，滅時無能滅者。菩薩作是念言：『是諸緣生法各無自性，無自性者他不能生，所因亦無性、所緣亦無性，無自性者則無他性。若法無自性他性者則無生，無能生未生，不可生已，生亦不生。若未生非未生，不生者則究竟無生無能生，是故一切諸法皆無生無起，但以名字故，假名從因緣生，而實無生，亦無斷無常。所以者何？若法有生性者，則當有滅則是斷見；若無滅者即有常見。離斷常見故，當知一切諸法

【現代漢語翻譯】 現代漢語譯本：知盡（指佛陀），善於瞭解眾生。因為什麼因緣，眾生會經歷染污和清凈，捨棄不凈而得到清凈，乃至看不到任何一法有染污或清凈的分別？因為知道一切法的自性是清凈的，也不執著于清凈的法相。因為我的甚深智慧，所以知道一切法都是甚深的；因為我的離執，所以知道一切法都是離執的；因為我沒有二元對立的觀念，所以知道一切法也沒有二元對立。因為眼和色這二者都已離執，乃至意和法也已離執，就進入了第一義諦（勝義諦，最高的真理）。因為世俗諦（相對真理）的緣故，假名安立諸法，也不執著于真諦（絕對真理）和世俗諦。這就是菩薩進入甚深法門的方式，這是聲聞（小乘修行者）和辟支佛（獨覺）所不能進入的。 善男子！菩薩如何才能在十二因緣（佛教關於生命輪迴的理論）中善得殊勝的智慧和方便，從而遠離二邊（極端）的見解呢？如果菩薩知道一切緣起法（依賴條件而產生的法）都屬於他者所攝，屬於因、屬於緣、屬於和合、屬於所由。也就是說，一切法都從境界的因緣而生，各有其因、各有其所依，諸法各有九種不同的相狀。譬如外在的藥草、叢林和樹木等，它們都沒有根，沒有意識，沒有知覺，依靠地、水、火、風四大元素才能生長，各自沒有固定的相狀。分別內在的諸法也是如此，依靠造業而增長一切諸法，沒有我、人、眾生、壽命的概念，也沒有作者和受者。諸法生起時沒有能生者，滅去時也沒有能滅者。菩薩這樣思惟：『這些緣生法各自沒有自性，沒有自性的東西不能由他者產生，所因也沒有自性，所緣也沒有自性，沒有自性的東西就沒有他性。如果法沒有自性和他性，那就沒有生，沒有能生和未生，不可生已，生也不生。如果未生不是未生，不生就意味著究竟沒有生和能生，所以一切諸法都是無生無起的，只是因為名字的緣故，假名說從因緣而生，而實際上沒有生，也沒有斷滅和常住。為什麼呢？如果法有生性，那麼就應當有滅，這就是斷見；如果沒有滅，那就是常見。因為遠離斷見和常見，應當知道一切諸法』

【English Translation】 English version: Knowing all, the Buddha is skilled in understanding beings. For what reason do beings experience defilement and purification, abandoning the impure to attain the pure, even to the point of not seeing any dharma as defiled or pure? It is because they know that the nature of all dharmas is pure, and they do not cling to the appearance of pure dharmas. Because of my profound wisdom, I know that all dharmas are profound; because of my detachment, I know that all dharmas are detached; because I have no duality, I know that all dharmas have no duality. Because the eye and form are both detached, and even the mind and dharmas are detached, one enters the first principle (paramartha satya, the highest truth). Because of conventional truth (samvriti satya), provisional names are given to dharmas, but one does not cling to either the absolute truth or the conventional truth. This is how a Bodhisattva enters the profound dharma gate, which is inaccessible to Sravakas (Hinayana practitioners) and Pratyekabuddhas (Solitary Buddhas). Good man! How does a Bodhisattva skillfully attain superior wisdom and skillful means in the twelve links of dependent origination (the Buddhist theory of the cycle of life), thus abandoning views of the two extremes? If a Bodhisattva knows that all conditioned dharmas (dharmas that arise from conditions) are governed by others, belong to causes, belong to conditions, belong to combinations, and belong to what they depend on. That is to say, all dharmas arise from the conditions of the environment, each has its cause, each has its basis, and each dharma has nine different aspects. For example, external herbs, forests, and trees, etc., have no roots, no consciousness, and no awareness; they grow by relying on the four great elements, and each has no fixed form. The internal dharmas are also the same, growing by relying on karma, and there is no concept of self, person, sentient being, or lifespan, nor is there an agent or recipient. When dharmas arise, there is no one who can cause them to arise; when they cease, there is no one who can cause them to cease. A Bodhisattva thinks thus: 『These conditioned dharmas each have no self-nature; that which has no self-nature cannot be produced by another; the cause also has no self-nature, and the condition also has no self-nature; that which has no self-nature has no other-nature. If a dharma has no self-nature and no other-nature, then there is no arising, no potential arising, and no arising that has already occurred; arising does not arise. If non-arising is not non-arising, then non-arising means that there is ultimately no arising and no potential arising. Therefore, all dharmas are without arising and without origination, but because of names, it is provisionally said that they arise from conditions, but in reality, there is no arising, nor is there annihilation or permanence. Why is this so? If a dharma has the nature of arising, then there should be cessation, which is the view of annihilation; if there is no cessation, then there is the view of permanence. Because one is detached from the views of annihilation and permanence, one should know that all dharmas』

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皆無有生。』是為菩薩於十二因緣，善得勝智方便，離二邊諸見。

「善男子！云何菩薩為如來印所印，如如不分別智方便者？若菩薩于甚深法，得現前知見力，離一切倚著、過諸戲論，得無終無始無生法忍。如來盡知諸菩薩所成就根已，以如來印印之，所謂受決定三菩提記。是如來印無錯無謬，無諸障礙無諍競不可沮壞，無能非者。無能發印者。得如來印，願行成就、智水所灌。菩薩為如是印所印，所謂究竟無生無起印、空印、無相印、無愿印、離染印、寂滅印、涅槃印。菩薩智行成就，不壞如性、不變法界、不離本際，于諸法中，不見上中下黑白等差別。菩薩亦見一切眾生，為此印之所印，無憶想分別，不捨本大誓願。是為菩薩為如來印所印，如如不分別智方便。

「善男子！云何菩薩入法界性門，見一切法平等性？若菩薩見諸法界，無處不至，無來無去，無生無滅，無相無起，無戲無行。菩薩作如是思惟：『此諸法等皆同法界、如法界，是離欲界，離塵垢界故；是無生界，不可作故；是無滅界，無滅盡故；是無來界，不入根門故；是無去界，無所至故；是不可安界，無形質故；是無樔窟界，無依止故；是真實界，三境分斷故。此法界中無眼界，無色界，無眼識界；如法界，一切法界亦如是，是故名

【現代漢語翻譯】 現代漢語譯本 『一切法都沒有生起。』這就是菩薩在十二因緣中，善於獲得殊勝智慧的方便，遠離兩種邊見的執著。

『善男子！什麼是菩薩被如來印所印，如如不動分別的智慧方便呢？如果菩薩對於甚深佛法，獲得現前知見的力量，遠離一切依賴和執著，超越各種戲論，獲得無終無始無生法忍。如來完全瞭解諸菩薩所成就的根基后，用如來印印證他們，也就是接受決定成佛的授記。這個如來印沒有錯誤，沒有謬誤，沒有障礙，沒有爭論，不可摧毀，沒有人能夠否定它，也沒有人能夠發起這個印。得到如來印的菩薩，願行成就，被智慧之水所灌溉。菩薩被這樣的印所印，也就是究竟無生無起的印、空印、無相印、無愿印、離染印、寂滅印、涅槃印。菩薩的智慧和修行成就，不破壞如如的本性，不改變法界，不離開本來的實際，在一切法中，看不到上中下黑白等差別。菩薩也看到一切眾生，都被這個印所印，沒有憶想分別，不捨棄本來的大誓願。這就是菩薩被如來印所印，如如不動分別的智慧方便。

『善男子！什麼是菩薩進入法界自性之門，見到一切法平等之性呢？如果菩薩見到諸法界，無處不至，無來無去，無生無滅，無相無起，無戲論無行為。菩薩這樣思惟：『這些法都等同於法界，如同法界一樣，是遠離欲界的，是遠離塵垢的；是無生之界，不可造作的；是無滅之界，沒有滅盡的；是無來之界，不進入根門的；是無去之界，沒有去處的；是不可安立之界，沒有形體的；是沒有巢穴之界，沒有依止的；是真實之界，三境分別斷除的。這個法界中沒有眼界（眼根所對的境界），沒有色界（眼睛所見的物質），沒有眼識界（眼睛的識別作用）；如同法界一樣，一切法界也是如此，所以稱為』

【English Translation】 English version 'All things are without arising.' This is how a Bodhisattva, in the twelve links of dependent origination, skillfully obtains the expedient of superior wisdom, and is free from the two extremes of views.

'Good man! What is the expedient of a Bodhisattva being sealed by the Tathagata's seal, with wisdom that does not discriminate in suchness? If a Bodhisattva, regarding the profound Dharma, obtains the power of direct knowledge and vision, is free from all reliance and attachment, transcends all conceptual elaborations, and obtains the forbearance of the Dharma of no beginning, no end, and no arising. The Tathagata, having fully understood the roots that all Bodhisattvas have accomplished, seals them with the Tathagata's seal, which is to receive the prediction of definite Buddhahood. This Tathagata's seal is without error, without mistake, without obstacles, without disputes, indestructible, and cannot be denied by anyone, nor can anyone initiate this seal. A Bodhisattva who has obtained the Tathagata's seal has accomplished their vows and practices, and is irrigated by the water of wisdom. A Bodhisattva is sealed by such a seal, which is the seal of ultimate non-arising and non-origination, the seal of emptiness, the seal of no-form, the seal of no-desire, the seal of detachment, the seal of tranquility, and the seal of Nirvana. The Bodhisattva's wisdom and practice are accomplished, not destroying the suchness of nature, not changing the Dharma realm, not departing from the original reality, and in all dharmas, they do not see differences such as superior, middle, inferior, black, or white. The Bodhisattva also sees that all sentient beings are sealed by this seal, without recollection or discrimination, and do not abandon their original great vows. This is the expedient of a Bodhisattva being sealed by the Tathagata's seal, with wisdom that does not discriminate in suchness.

'Good man! What is it for a Bodhisattva to enter the gate of the nature of the Dharma realm and see the equality of all dharmas? If a Bodhisattva sees that the Dharma realm is everywhere, without coming or going, without arising or ceasing, without form or origination, without conceptual elaboration or action. The Bodhisattva thinks thus: 'These dharmas are all equal to the Dharma realm, like the Dharma realm, they are apart from the desire realm, apart from the realm of defilement; they are the realm of no arising, uncreated; they are the realm of no cessation, without extinction; they are the realm of no coming, not entering the sense doors; they are the realm of no going, without any destination; they are the realm of no establishment, without form; they are the realm of no nest, without reliance; they are the realm of truth, where the three realms are cut off. In this Dharma realm, there is no eye realm (the realm of the eye sense), no form realm (the material seen by the eye), no eye consciousness realm (the function of eye recognition); like the Dharma realm, all Dharma realms are also like this, therefore it is called'

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一切法入於法界。乃至無意界法界意識界；如法界，一切法亦如是，是故名一切法入於法界。』是菩薩知一切法入於法界，知地界、法界無二無別；水界、火界、風界、法界亦無二無別；欲界、法界亦平等無二無別；色界、無色界、有為界、無為界、法界，亦平等無二無別。如是知無心境界及覺，是為菩薩入法界性門，見一切法平等性。

「善男子！云何菩薩淳至堅固，喻如金剛心住不動於此大乘者？若菩薩以直心行，成就凈淳至以不退，畢竟不減，勤進以無礙，大慈以無惓，大悲以普至，方便得成就真實觀慧，無礙等法皆悉成就。菩薩見一切眾生有垢有濁，凡愚粗獷拒逆不順，是故菩薩為教化一切群生故不廢精進，見此生死有無量過患憂悲苦惱等，不退于來際莊嚴，亦解無量無邊阿僧祇諸佛法，為成就難集難持難滿諸佛法故，種諸善根而能入如來無量法寶藏。

「眾生性無量故，法性無量故，虛空性無量故，為受持一切如來法寶藏故，不捨精進，聞一切法空無相無愿無作、無生無起，解了分別觀行身證成就，未具足佛法終不中道證於實際。善入諸禪解脫三昧，亦不厭離欲界而現受生，已離陰界諸入，無形無色無行，而隨眾生性，隨意示現種種形色而為說法，轉菩薩輪示大涅槃，亦不捨菩薩行。入如是不

【現代漢語翻譯】 現代漢語譯本：『一切法都歸入法界（Dharmadhatu，一切事物存在的根本領域）。乃至無意界（Manodhatu，意識的領域）、法界（Dharmadhatu）、意識界（Vijnanadhatu，識別的領域）；如同法界一樣，一切法也是如此，所以稱為一切法歸入法界。』菩薩知道一切法歸入法界，知道地界（Prthivi-dhatu，地元素）、法界沒有二樣沒有分別；水界（Apo-dhatu，水元素）、火界（Tejo-dhatu，火元素）、風界（Vayo-dhatu，風元素）、法界也沒有二樣沒有分別；欲界（Kama-dhatu，慾望的領域）、法界也平等沒有二樣沒有分別；、無、有為界（Samskrta-dhatu，有為法的領域）、無為界（Asamskrta-dhatu，無為法的領域）、法界，也平等沒有二樣沒有分別。像這樣知道無心境界和覺悟，這就是菩薩進入法界自性之門，見到一切法平等之性。 『善男子！菩薩如何才能純粹堅固，像金剛心一樣安住不動于這大乘（Mahayana，大乘佛教）呢？如果菩薩以正直的心修行，成就清凈純粹而不退轉，最終不減少，勤奮精進沒有障礙，大慈沒有疲倦，大悲普遍到達，方便成就真實的觀慧，沒有障礙等法都全部成就。菩薩見到一切眾生有污垢有渾濁，凡夫愚昧粗野抗拒不順，所以菩薩爲了教化一切眾生而不放棄精進，見到這生死有無量過患憂愁悲傷苦惱等，不退轉于未來莊嚴，也理解無量無邊阿僧祇（Asankhya，無數）諸佛法，爲了成就難以聚集難以保持難以圓滿的諸佛法，種下各種善根而能夠進入如來無量的法寶藏。 『眾生自性無量，所以法性無量，虛空自性無量，爲了受持一切如來的法寶藏，不捨棄精進，聽到一切法空無相無愿無作、無生無起，理解分別觀行身證成就，沒有具足佛法最終不中途證得實際。善於進入各種禪定解脫三昧（Samadhi，禪定），也不厭惡離開欲界而顯現受生，已經離開陰界諸入，沒有形狀沒有顏色沒有行為，而隨著眾生的自性，隨意示現各種形狀顏色而為說法，轉菩薩輪示現大涅槃（Nirvana，涅槃），也不捨棄菩薩的修行。進入像這樣不

【English Translation】 English version: 『All dharmas enter the Dharmadhatu (the realm of all phenomena). Even the Manodhatu (the realm of mind), the Dharmadhatu, and the Vijnanadhatu (the realm of consciousness); just as the Dharmadhatu is, so are all dharmas, therefore it is called all dharmas entering the Dharmadhatu.』 The Bodhisattva knows that all dharmas enter the Dharmadhatu, knows that the Prthivi-dhatu (earth element) and the Dharmadhatu are not two and not different; the Apo-dhatu (water element), the Tejo-dhatu (fire element), the Vayo-dhatu (wind element), and the Dharmadhatu are also not two and not different; the Kama-dhatu (realm of desire) and the Dharmadhatu are also equal, not two and not different; ** , no ** , the Samskrta-dhatu (realm of conditioned phenomena), the Asamskrta-dhatu (realm of unconditioned phenomena), and the Dharmadhatu are also equal, not two and not different. Knowing the realm of no-mind and awakening in this way, this is the Bodhisattva entering the gate of the nature of the Dharmadhatu, seeing the equality of all dharmas. 『Good man! How can a Bodhisattva be pure and firm, like a diamond heart, dwelling unmoving in this Mahayana (Great Vehicle)? If a Bodhisattva practices with a straight mind, achieves purity and non-retrogression, ultimately does not diminish, diligently advances without hindrance, has great compassion without weariness, great pity that reaches everywhere, and skillfully achieves true wisdom, all unobstructed dharmas are accomplished. The Bodhisattva sees that all sentient beings have defilements and turbidity, are foolish, coarse, and rebellious, therefore the Bodhisattva does not abandon diligence in order to teach all sentient beings, seeing that this cycle of birth and death has immeasurable faults, sorrows, grief, and suffering, and does not retreat from future adornment, also understands the immeasurable and boundless Asankhya (countless) Buddha dharmas, in order to achieve the Buddha dharmas that are difficult to gather, difficult to maintain, and difficult to fulfill, plants all kinds of good roots and is able to enter the Tathagata's immeasurable treasury of dharma. 『Because the nature of sentient beings is immeasurable, the nature of dharma is immeasurable, and the nature of space is immeasurable, in order to uphold all the Tathagata's treasury of dharma, one does not abandon diligence, hears that all dharmas are empty, without characteristics, without wishes, without actions, without birth, and without arising, understands, distinguishes, observes, practices, and achieves realization, and without fully possessing the Buddha dharma, one does not attain the actual in the middle way. One is skilled in entering various dhyanas, liberations, and samadhis (meditative absorption), and also does not dislike leaving the realm of desire and appearing to be born, having already left the skandhas, realms, and entrances, without form, without color, and without action, but according to the nature of sentient beings, one manifests various forms and colors at will to teach the dharma, turns the Bodhisattva wheel, shows great Nirvana (liberation), and also does not abandon the Bodhisattva's practice. Entering such a state

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思議法門，知一切法無性相，不動不壞不散，於此大乘不退轉，如金剛寶珠能鑒余寶，余寶無能鑑此珠者。諸菩薩亦復如是，能以聲聞辟支佛乘度無量無邊眾生令入涅槃，而自不滅度，亦不退究竟大乘。是為菩薩淳至堅固，猶如金剛心住不動於此大乘。

「善男子！云何菩薩自凈其界，如諸佛界者？若菩薩知一切法無界無非界，至一切處無至無不至。若菩薩見法發六情皆知是佛法，亦不見凡夫法、佛法有異，作是念：『此一切法皆是佛法，佛法至一切處故，一切諸法及佛法但假名字，亦非是法亦非非法，是故我等不應取著。以自界凈故知諸佛界凈，此法與平等等，眼界是佛界，耳鼻舌身意法界是佛界。我不應分別有尊有卑。』菩薩如是至一切法平等界，是為菩薩自凈其界如諸佛界。

「善男子！云何菩薩得陀羅尼終不失念者？若菩薩已得成就陀羅尼行。云何陀羅尼行？善男子！陀羅尼行有三十二。何等三十二？修于得法為陀羅尼故，修于欲法、修于尊法、修于向法、脩敬仰法、修於樂法、修求法無厭、修親近供養多聞智慧者、修于和上阿阇梨所無憍慢心尊重給侍、修如來教誨無所拒逆、修于說法人所生世尊想不求其短、修于受持正法開示解說、修所得法無所吝惜、修無悕望而行法施、修求智慧根栽、修如

【現代漢語翻譯】 現代漢語譯本 這種不可思議的法門，知道一切法都沒有自性（無性相，指沒有獨立的、不變的實體），不生不滅，不壞不散（不動不壞不散，指法的本質不變，不會被破壞或消散），依此大乘教義不會退轉（於此大乘不退轉，指修行者一旦進入大乘道，就不會再退回小乘），就像金剛寶珠能鑑別其他寶物，而其他寶物卻不能鑑別它一樣（如金剛寶珠能鑒余寶，余寶無能鑑此珠者，比喻大乘菩薩的智慧和能力）。諸位菩薩也是如此，能以聲聞乘（聲聞，指聽聞佛法而修行的弟子）和辟支佛乘（辟支佛，指獨自悟道的修行者）度化無量無邊的眾生進入涅槃（涅槃，指解脫生死輪迴的境界），而自己卻不入涅槃，也不會退轉于究竟的大乘（而自不滅度，亦不退究竟大乘，指菩薩爲了度化眾生，不急於自己進入涅槃，並堅持大乘的修行）。這就是菩薩純粹而堅固的品質，猶如金剛心一樣堅定不移地安住于大乘（是為菩薩淳至堅固，猶如金剛心住不動於此大乘，比喻菩薩的決心和毅力）。 『善男子！』，什麼是菩薩凈化自己的佛土，如同諸佛的佛土一樣呢？如果菩薩知道一切法都沒有界限（無界，指沒有固定的範圍）和非界限（無非界，指超越界限的概念），到達一切處所，既沒有到達也沒有不到達（至一切處無至無不至，指法的普遍性和無所不在）。如果菩薩見到一切法，從六根（六情，指眼、耳、鼻、舌、身、意）所感知到的都是佛法，也不認為凡夫的法和佛法有什麼不同（亦不見凡夫法、佛法有異，指一切法皆是佛法，沒有本質區別），並這樣想：『這一切法都是佛法，因為佛法遍及一切處所，一切諸法和佛法都只是假名（但假名字，指一切法都是因緣和合的假象），既不是法也不是非法（亦非是法亦非非法，指法的空性），所以我們不應該執著於它們。』因為自己佛土的清凈，所以知道諸佛的佛土也是清凈的（以自界凈故知諸佛界凈，指自心清凈則見一切清凈），這種法是平等無二的（此法與平等等，指法的平等性），眼界是佛界，耳、鼻、舌、身、意、法界都是佛界（眼界是佛界，耳鼻舌身意法界是佛界，指六根所感知的一切都是佛性的顯現）。我不應該分別有高貴和卑賤（我不應分別有尊有卑，指一切眾生平等）。菩薩像這樣到達一切法平等的境界，這就是菩薩凈化自己的佛土，如同諸佛的佛土一樣（菩薩如是至一切法平等界，是為菩薩自凈其界如諸佛界，指菩薩的修行目標）。 『善男子！』，什麼是菩薩獲得陀羅尼（陀羅尼，指總持一切法義的智慧）而永遠不會失去記憶呢？如果菩薩已經獲得併成就了陀羅尼的修行。什麼是陀羅尼的修行呢？『善男子！』，陀羅尼的修行有三十二種。是哪三十二種呢？爲了獲得法而修行陀羅尼（修于得法為陀羅尼故，指修行的目的），爲了慾望而修行（修于欲法，指對佛法的渴望），爲了尊敬而修行（修于尊法，指對佛法的尊重），爲了趨向而修行（修于向法，指趨向佛法的目標），爲了敬仰而修行（脩敬仰法，指對佛法的敬仰），爲了喜樂而修行（修於樂法，指修行帶來的喜悅），爲了求法而修行永不滿足（修求法無厭，指對佛法的追求永無止境），親近供養多聞智慧的人（修親近供養多聞智慧者，指親近善知識），在和尚（和上，指戒師）和阿阇梨（阿阇梨，指教授師）面前沒有驕慢心，尊重並侍奉他們（修于和上阿阇梨所無憍慢心尊重給侍，指對師長的尊重），對於如來的教誨沒有絲毫違逆（修如來教誨無所拒逆，指對佛陀教誨的服從），對於說法的人，生起世尊的想念，不求他們的過失（修于說法人所生世尊想不求其短，指對說法者的尊重），受持正法並開示解說（修于受持正法開示解說，指對佛法的傳播），對於所得到的法不吝惜（修所得法無所吝惜，指對佛法的分享），不求回報地進行法佈施（修無悕望而行法施，指無私的奉獻），爲了求得智慧的根基而修行（修求智慧根栽，指修行的根本目的），像如來一樣修行（修如

【English Translation】 English version This inconceivable Dharma gate knows that all dharmas have no self-nature (no self-nature, meaning no independent, unchanging entity), are not born, do not perish, are not destroyed, and do not scatter (not moving, not destroying, not scattering, meaning the essence of Dharma is unchanging, will not be destroyed or dissipated). Relying on this Mahayana teaching, one will not regress (not regressing in this Mahayana, meaning once a practitioner enters the Mahayana path, they will not return to the Hinayana). It is like a diamond jewel that can discern other jewels, while other jewels cannot discern it (like a diamond jewel that can discern other jewels, while other jewels cannot discern this jewel, a metaphor for the wisdom and ability of Mahayana Bodhisattvas). All Bodhisattvas are also like this, able to use the Sravaka vehicle (Sravaka, referring to disciples who practice by hearing the Buddha's teachings) and Pratyekabuddha vehicle (Pratyekabuddha, referring to practitioners who attain enlightenment on their own) to liberate countless sentient beings into Nirvana (Nirvana, referring to the state of liberation from the cycle of birth and death), while they themselves do not enter Nirvana and do not regress from the ultimate Mahayana (while they themselves do not enter Nirvana, and do not regress from the ultimate Mahayana, meaning that Bodhisattvas, in order to liberate sentient beings, do not rush to enter Nirvana themselves and adhere to the Mahayana practice). This is the pure and steadfast quality of a Bodhisattva, like a diamond heart, firmly abiding in the Mahayana (this is the pure and steadfast quality of a Bodhisattva, like a diamond heart, firmly abiding in the Mahayana, a metaphor for the Bodhisattva's determination and perseverance). 『Good man!』 How does a Bodhisattva purify their own Buddha-field, like the Buddha-fields of all Buddhas? If a Bodhisattva knows that all dharmas have no boundaries (no boundaries, meaning no fixed limits) and no non-boundaries (no non-boundaries, meaning transcending the concept of boundaries), reaching all places, neither arriving nor not arriving (reaching all places, neither arriving nor not arriving, meaning the universality and omnipresence of Dharma). If a Bodhisattva sees all dharmas, and what is perceived by the six senses (six senses, referring to the eyes, ears, nose, tongue, body, and mind) are all Buddha-dharmas, and does not think that there is any difference between the dharmas of ordinary beings and the Buddha-dharmas (and does not see any difference between the dharmas of ordinary beings and the Buddha-dharmas, meaning all dharmas are Buddha-dharmas, with no essential difference), and thinks like this: 『All these dharmas are Buddha-dharmas, because Buddha-dharma pervades all places. All dharmas and Buddha-dharmas are just provisional names (just provisional names, meaning all dharmas are temporary phenomena arising from conditions), neither dharmas nor non-dharmas (neither dharmas nor non-dharmas, meaning the emptiness of dharmas), so we should not be attached to them.』 Because their own Buddha-field is pure, they know that the Buddha-fields of all Buddhas are also pure (because their own field is pure, they know that the Buddha-fields of all Buddhas are also pure, meaning that a pure mind sees everything as pure). This Dharma is equal and without duality (this Dharma is equal and without duality, meaning the equality of Dharma). The eye-field is the Buddha-field, and the ear, nose, tongue, body, mind, and dharma-fields are all Buddha-fields (the eye-field is the Buddha-field, and the ear, nose, tongue, body, mind, and dharma-fields are all Buddha-fields, meaning that everything perceived by the six senses is a manifestation of Buddha-nature). I should not distinguish between noble and lowly (I should not distinguish between noble and lowly, meaning all beings are equal). A Bodhisattva, like this, reaches the realm of equality of all dharmas. This is how a Bodhisattva purifies their own Buddha-field, like the Buddha-fields of all Buddhas (a Bodhisattva, like this, reaches the realm of equality of all dharmas. This is how a Bodhisattva purifies their own Buddha-field, like the Buddha-fields of all Buddhas, meaning the Bodhisattva's goal of practice). 『Good man!』 What is it that a Bodhisattva obtains Dharani (Dharani, referring to the wisdom that holds all the meanings of the Dharma) and never loses their memory? If a Bodhisattva has already obtained and accomplished the practice of Dharani. What is the practice of Dharani? 『Good man!』 There are thirty-two kinds of Dharani practice. What are the thirty-two? Practicing Dharani in order to obtain the Dharma (practicing Dharani in order to obtain the Dharma, meaning the purpose of practice), practicing for desire (practicing for desire, meaning the desire for the Dharma), practicing for respect (practicing for respect, meaning respect for the Dharma), practicing for direction (practicing for direction, meaning the direction of the Dharma), practicing for reverence (practicing for reverence, meaning reverence for the Dharma), practicing for joy (practicing for joy, meaning the joy brought by practice), practicing for seeking the Dharma without satisfaction (practicing for seeking the Dharma without satisfaction, meaning the pursuit of the Dharma is endless), being close to and making offerings to those who are learned and wise (being close to and making offerings to those who are learned and wise, meaning being close to good teachers), having no arrogance in front of the Upadhyaya (Upadhyaya, referring to the preceptor) and Acharya (Acharya, referring to the teacher), respecting and serving them (having no arrogance in front of the Upadhyaya and Acharya, respecting and serving them, meaning respect for teachers), having no resistance to the teachings of the Tathagata (having no resistance to the teachings of the Tathagata, meaning obedience to the Buddha's teachings), regarding the person who speaks the Dharma as the World Honored One, not seeking their faults (regarding the person who speaks the Dharma as the World Honored One, not seeking their faults, meaning respect for the speaker of the Dharma), upholding the true Dharma and explaining it (upholding the true Dharma and explaining it, meaning the propagation of the Dharma), not being stingy with the Dharma that has been obtained (not being stingy with the Dharma that has been obtained, meaning the sharing of the Dharma), giving the Dharma without expecting anything in return (giving the Dharma without expecting anything in return, meaning selfless dedication), practicing in order to seek the roots of wisdom (practicing in order to seek the roots of wisdom, meaning the fundamental purpose of practice), practicing like the Tathagata (practicing like the

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所聞法善順思惟、修于諸法堅固受持、修于梵行無有休息、修樂遠離行阿練若行、修心常寂靜、修勤行諸念、修順行六和敬、修于諸長宿無調慢行、修於一切眾生中生無礙心、修緣生法得、修順忍、修三脫門正觀心無驚怖、修四聖種順行不驚疑、修勤受持諸佛正法、修為眾生行於大慈、修受持正法不惜身命、修大智行不生憍慢、修常教化眾生而無厭惓。善男子！是為三十二種修陀羅尼行。

「菩薩修已得如是陀羅尼門，以得是陀羅尼門故，能總持一切諸佛所說不忘不失。陀羅尼者，所謂于如所聞法不忘不失，以念而念，以意分別，以進能覺。于諸文字入無邊崖，于諸言音隨類善解，言辭辯說無有滯礙，于不了義經善能進入，于了義經進入微覺，於世諦有分別智，于第一義諦知無言說，于諸諦有分別智，於四念處有不忘智，於四正勤等無壞智，於四神足有遊戲智，于諸根門有差別智，于諸力中得無勝智，於七覺分覺一切法如性智，於八聖道無退沒智，于定法中得善住心，于慧法中得遍至智，于明解脫得隨順智，于諸辯中得深入智，于諸神通得生起智，于諸波羅蜜得分別智，於四攝法得方便智，于講法處授不及智，于諸經義得無分別智，于諸文字得無盡智，於一切眾生得稱足智，隨所受解得說法智，於一切文字得所

【現代漢語翻譯】 現代漢語譯本：聽聞佛法后善加思索，修習諸法使其堅固受持，修習清凈梵行不懈怠，修習樂於遠離喧囂的阿蘭若行，修習內心常保寂靜，修習勤勉地專注于諸念，修習順應六和敬，修習對年長者不生輕慢，修習對一切眾生生起無礙之心，修習緣起法而有所得，修習順應忍辱，修習以三解脫門正觀內心而不驚恐，修習四聖種順行而不驚疑，修習勤勉受持諸佛正法，修習為眾生行大慈悲，修習受持正法不惜身命，修習大智慧而不生驕慢，修習常教化眾生而不厭倦。善男子！這便是三十二種修習陀羅尼（總持）之行。 菩薩修習這些陀羅尼門后，便能獲得這樣的陀羅尼門，因為獲得了這樣的陀羅尼門，所以能夠總持一切諸佛所說而不忘失。陀羅尼，就是指對於所聽聞的佛法不忘失，以念力憶念，以意識分別，以精進力覺悟。對於諸文字能深入無邊，對於諸言音能隨其類別善解，言辭辯說沒有滯礙，對於不了義的經典能善巧進入，對於了義的經典能深入微細覺悟，對於世俗諦有分別智慧，對於第一義諦了知不可言說，對於諸諦有分別智慧，對於四念處有不忘失的智慧，對於四正勤等有不壞的智慧，對於四神足有遊戲神通的智慧，對於諸根門有差別智慧，對於諸力中獲得無上的智慧，對於七覺分能覺悟一切法如其本性的智慧，對於八聖道有不退轉的智慧，在禪定法中能獲得善住的心，在智慧法中能獲得普遍通達的智慧，在明解脫中能獲得隨順的智慧，在諸辯才中能獲得深入的智慧，在諸神通中能獲得生起的智慧，在諸波羅蜜中能獲得分別的智慧，在四攝法中能獲得方便的智慧，在講法之處能獲得無所不及的智慧，對於諸經義能獲得無分別的智慧，對於諸文字能獲得無盡的智慧，對於一切眾生能獲得稱合其根性的智慧，隨所接受的理解能獲得說法的智慧，對於一切文字能獲得所

【English Translation】 English version: Having heard the Dharma, one should contemplate it well, cultivate all Dharmas to firmly uphold them, cultivate pure conduct without rest, cultivate the joy of secluded Aranya practice, cultivate a mind that is always tranquil, cultivate diligence in mindfulness, cultivate harmony and respect, cultivate no arrogance towards elders, cultivate an unobstructed mind towards all beings, cultivate the understanding of dependent origination, cultivate patience, cultivate the correct view of the three doors of liberation without fear, cultivate the four noble lineages without doubt, cultivate diligence in upholding the Buddhas' true Dharma, cultivate great compassion for all beings, cultivate upholding the true Dharma without regard for one's life, cultivate great wisdom without arrogance, and cultivate constantly teaching beings without weariness. Good man! These are the thirty-two practices of cultivating Dharani (total retention). A Bodhisattva, having cultivated these Dharani doors, obtains such Dharani doors. Because of obtaining these Dharani doors, one can totally retain all that the Buddhas have spoken without forgetting or losing it. Dharani means not forgetting or losing what one has heard of the Dharma, remembering with mindfulness, discerning with intention, and awakening with diligence. One can enter the boundless depths of all texts, understand the meaning of all sounds according to their categories, speak eloquently without hindrance, skillfully enter the meaning of scriptures that are not fully explained, deeply awaken to the subtle meaning of scriptures that are fully explained, have discriminating wisdom regarding worldly truths, know that the ultimate truth is beyond words, have discriminating wisdom regarding all truths, have unfailing wisdom regarding the four foundations of mindfulness, have indestructible wisdom regarding the four right efforts, have the wisdom of playful supernatural powers regarding the four bases of psychic power, have discriminating wisdom regarding the sense faculties, obtain unsurpassed wisdom among all powers, have the wisdom to awaken to the true nature of all Dharmas in the seven factors of enlightenment, have non-regressing wisdom in the eightfold noble path, obtain a well-established mind in meditative practices, obtain pervasive wisdom in the wisdom practices, obtain compliant wisdom in clear liberation, obtain profound wisdom in all eloquence, obtain the wisdom of arising in all supernatural powers, obtain discriminating wisdom in all Paramitas, obtain expedient wisdom in the four means of attraction, obtain all-encompassing wisdom in the place of teaching Dharma, obtain non-discriminating wisdom regarding the meaning of all scriptures, obtain inexhaustible wisdom regarding all texts, obtain wisdom that suits the needs of all beings, obtain the wisdom to teach Dharma according to one's understanding, and obtain the wisdom of what

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因辯智，於一切垢凈得如實覺智，於一切法得無障翳明智，是為陀羅尼。得陀羅尼平等心者，去離憎愛能堪受法雨，斷一切結使熱惱，順諸助道法，是為陀羅尼菩薩住此陀羅尼故常行無失。是為菩薩得陀羅尼終不失念。

「善男子！云何菩薩得無障礙如來加持辯者？若菩薩善凈淳至，善護戒眾，拔諸慢根，離彼我想。諸佛、世尊知如是菩薩是大法器，令持正法。以佛神力及自善根力故，得捷辯，得疾辯，得無礙辯，得無滯辯，得巧說辯，得甚深辯，得眾音具足辯，得善莊嚴辯，得無減辯，得無畏辯，得妙偈贊辯，得快說修多羅辯，得善說譬喻本緣辯，得無壞勝辯，得分別句無盡辯，得圓足辯，得威德無違辯，得說法不唐捐辯，得斷眾疑辯，得利應辯，得分別文字不錯謬辯，得悅可眾辯，得問答方便辯，得以法降伏一切外道辯，已成就如是等二十四辯。

「此諸辯修行二十四種因故，能得成就。何等二十四？善男子！若菩薩不違逆師長教故能得捷辯，不諂曲故能得疾辯，舍離煩惱故得無礙辯，無我行故得無滯辯，離兩舌故得巧說辯，入因緣法無際故得甚深辯，行種種施故得眾音具足辯，嚴飾如來塔廟故得善莊嚴辯，不捨菩提心故得無減辯，善護誡眾故得無畏辯，施種種幢幡華蓋寶鈴故得妙偈贊辯，恭敬供養

【現代漢語翻譯】 現代漢語譯本 因為辯才智慧，對於一切垢染和清凈能夠如實覺知，對於一切法能夠獲得沒有障礙的明智，這就是陀羅尼（總持）。獲得陀羅尼平等心的人，能夠遠離憎恨和愛戀，能夠承受佛法的甘露，斷除一切煩惱的束縛，順應各種助道的修行方法，這就是陀羅尼。菩薩安住於此陀羅尼，所以常常修行而不會有失誤。這就是菩薩獲得陀羅尼，最終不會失去正念。

『善男子！菩薩如何獲得沒有障礙的如來加持辯才呢？如果菩薩心地善良純凈，善於守護戒律，拔除各種傲慢的根源，遠離我執的觀念。諸佛、世尊知道這樣的菩薩是能夠承載大法的人，就讓他來弘揚正法。憑藉佛的神力以及自身善根的力量，菩薩能夠獲得敏捷的辯才，快速的辯才，無礙的辯才，無滯的辯才，巧妙的辯才，甚深的辯才，具備各種音聲的辯才，善於莊嚴的辯才，不會減少的辯才，無所畏懼的辯才，能夠用美妙的偈頌讚嘆的辯才，能夠快速宣說修多羅（經）的辯才，能夠善於講述譬喻和本生故事的辯才，能夠不被破壞的殊勝辯才，能夠分別語句而無盡的辯才，能夠圓滿的辯才，具有威德而無違背的辯才，說法不會徒勞的辯才，能夠斷除眾人疑惑的辯才，能夠利益眾生的辯才，能夠分別文字而不會有錯謬的辯才，能夠使眾人喜悅的辯才，能夠方便問答的辯才，能夠用佛法降伏一切外道的辯才，已經成就了像這樣的二十四種辯才。

『這些辯才的修行，是因為二十四種原因而能夠成就的。哪二十四種呢？善男子！如果菩薩不違背師長的教誨，就能夠獲得敏捷的辯才；不諂媚虛偽，就能夠獲得快速的辯才；舍離煩惱，就能夠獲得無礙的辯才；沒有我執的修行，就能夠獲得無滯的辯才；遠離兩舌，就能夠獲得巧妙的辯才；深入因緣法而無邊際，就能夠獲得甚深的辯才；行持各種佈施，就能夠獲得具備各種音聲的辯才；莊嚴如來的塔廟，就能夠獲得善於莊嚴的辯才；不捨棄菩提心，就能夠獲得不會減少的辯才；善於守護戒律，就能夠獲得無所畏懼的辯才；佈施各種幢幡華蓋寶鈴，就能夠獲得用美妙的偈頌讚嘆的辯才；恭敬供養

【English Translation】 English version Through the wisdom of eloquence, one gains true and clear understanding of all defilements and purities, and attains unobstructed wisdom regarding all dharmas. This is called Dharani (total retention). One who attains the Dharani of equanimity can depart from hatred and love, can receive the rain of Dharma, cut off all fetters of afflictions, and follow the paths that aid enlightenment. This is Dharani. A Bodhisattva abiding in this Dharani always practices without error. This is how a Bodhisattva attains Dharani and never loses mindfulness.

'Good man! How does a Bodhisattva attain the unobstructed eloquence of the Tathagata's blessing? If a Bodhisattva is virtuous, pure, and sincere, diligently protects the precepts, uproots the roots of arrogance, and abandons the notion of self, the Buddhas and World Honored Ones know that such a Bodhisattva is a vessel for the great Dharma and will enable them to uphold the true Dharma. Through the power of the Buddha and the strength of their own good roots, they attain quick eloquence, rapid eloquence, unobstructed eloquence, unhindered eloquence, skillful eloquence, profound eloquence, eloquence with all sounds, well-adorned eloquence, undiminished eloquence, fearless eloquence, eloquence with wonderful verses of praise, eloquence in quickly reciting Sutras, eloquence in skillfully explaining parables and Jataka tales, indestructible and superior eloquence, eloquence in distinguishing endless phrases, complete eloquence, eloquence with dignified power, eloquence in speaking Dharma without futility, eloquence in resolving doubts, eloquence that benefits others, eloquence in distinguishing words without error, eloquence that pleases the assembly, eloquence in skillful questioning and answering, and eloquence in subduing all heretics with the Dharma. They have thus attained these twenty-four kinds of eloquence.

'These kinds of eloquence are attained through the practice of twenty-four causes. What are these twenty-four? Good man! If a Bodhisattva does not go against the teachings of their teachers, they attain quick eloquence; if they are not deceitful, they attain rapid eloquence; if they abandon afflictions, they attain unobstructed eloquence; if they practice without self, they attain unhindered eloquence; if they refrain from divisive speech, they attain skillful eloquence; if they enter the realm of dependent origination without limit, they attain profound eloquence; if they practice various forms of giving, they attain eloquence with all sounds; if they adorn the stupas and temples of the Tathagata, they attain well-adorned eloquence; if they do not abandon the Bodhi mind, they attain undiminished eloquence; if they diligently protect the precepts, they attain fearless eloquence; if they offer various banners, canopies, and jeweled bells, they attain eloquence with wonderful verses of praise; if they respectfully make offerings

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給侍諸尊及師長故得快說修多羅辯，昔殖修習無量善根故得善說譬喻本緣辯，不輕賤惡趣眾生故得無壞勝辯，施無量寶藏故得分別句無盡辯，真實言說無粗獷故得圓足辯，講說法時無諍競故得威儀無違辯，以德淳凈順法律行故得說法不唐捐辯，不吝於法不恃己德故得斷眾疑辯，求法之時不威逼他生恭敬心故得利應辯，常省己過不譏彼缺故得分別文字不錯謬辯，等潤眾生不望報故得悅可眾辯，受持大乘不求小乘故得問答方便辯，不著我見入平等性故得以法降伏一切外道辯，是名二十四種成就諸辯因。善能隨彼眾生所應受解說法無有錯謬，所受法者亦不退失，是為菩薩得無障礙如來加持辯。

「善男子！云何菩薩得自在示現受生死者？若菩薩成就十二法，得自在示現受生死。何等十二？親近真善知識故，消除我見故，成就戒身故，善知入出定故，並修智慧方便故，善知深入諸通遊戲故，如實親知諸法無生無起故，凈本願種故，常不捨大慈大悲故，知一切法如幻化故，知一切法如夢想故，一切諸佛加威神故，是為菩薩成就十二法。無生現生無起現起，而現一切生死，於一切諸佛大會示現其身，在在佛國皆現受生，而常不動于真法身，是為菩薩得自在示現受生死也。

「善男子！云何菩薩破諸怨敵去離四魔者？若

【現代漢語翻譯】 現代漢語譯本：因為侍奉諸位佛和師長，所以能夠快速宣說修多羅（佛經）的辯才；因為過去種下並修習了無量的善根，所以能夠善巧地宣說譬喻和本緣的辯才；因為不輕視惡趣的眾生，所以能夠獲得無有錯失的殊勝辯才；因為佈施無量的寶藏，所以能夠獲得分別語句無盡的辯才；因為真實言說沒有粗獷之處，所以能夠獲得圓滿的辯才；因為講說法時沒有爭競，所以能夠獲得威儀沒有違犯的辯才；因為以德行純凈並順應法律而行，所以能夠獲得說法不徒勞的辯才；因為不吝惜佛法，不自恃自己的德行，所以能夠獲得斷除眾人疑惑的辯才；因為求法之時不強迫他人，使他人心生恭敬，所以能夠獲得利益相應的辯才；因為常常反省自己的過失，不譏諷他人的缺點，所以能夠獲得分別文字沒有錯謬的辯才；因為平等地滋潤眾生而不求回報，所以能夠獲得令人喜悅的辯才；因為受持大乘佛法而不求小乘佛法，所以能夠獲得問答方便的辯才；因為不執著於我見，進入平等之性，所以能夠獲得以佛法降伏一切外道的辯才，這稱為二十四種成就諸辯才的原因。能夠善巧地隨順眾生所應接受的理解而說法，沒有錯謬，所接受佛法的人也不會退失，這就是菩薩獲得無障礙的如來加持辯才。 『善男子！菩薩如何獲得自在示現受生的能力呢？如果菩薩成就了十二種法，就能自在地示現受生。是哪十二種呢？因為親近真正的善知識；因為消除我見；因為成就戒律之身；因為善於知道入定和出定；因為同時修習智慧和方便；因為善於深入諸種神通遊戲；因為如實地親知諸法無生無起；因為清凈本願的種子；因為常常不捨棄大慈大悲；因為知道一切法如幻化；因為知道一切法如夢境；因為一切諸佛的加持神力。這就是菩薩成就的十二種法。無生而示現生，無起而示現起，卻能示現一切生死，在一切諸佛的大會中示現其身，在各個佛國都示現受生，而常常不為所動于真法身，這就是菩薩獲得自在示現受生的能力。 『善男子！菩薩如何破除諸怨敵，遠離四魔呢？如果菩薩成就了

【English Translation】 English version: Because of serving all Buddhas and teachers, one obtains the eloquence to quickly expound the Sutras (Buddhist scriptures); because of planting and cultivating immeasurable good roots in the past, one obtains the eloquence to skillfully expound parables and origins; because of not looking down upon sentient beings in the evil realms, one obtains the unsurpassed eloquence without fault; because of giving immeasurable treasures, one obtains the eloquence to distinguish endless phrases; because of speaking truthfully without harshness, one obtains complete eloquence; because of not contending when expounding the Dharma, one obtains the eloquence of dignified conduct without transgression; because of pure virtue and acting in accordance with the law, one obtains the eloquence of expounding the Dharma without futility; because of not being stingy with the Dharma and not relying on one's own virtues, one obtains the eloquence to dispel the doubts of the masses; because of not forcing others when seeking the Dharma, causing others to generate respectful minds, one obtains the eloquence of benefiting accordingly; because of constantly reflecting on one's own faults and not criticizing others' shortcomings, one obtains the eloquence to distinguish words without error; because of equally nourishing sentient beings without seeking reward, one obtains the eloquence that is pleasing; because of upholding the Mahayana (Great Vehicle) Dharma and not seeking the Hinayana (Small Vehicle) Dharma, one obtains the eloquence of skillful questioning and answering; because of not being attached to self-views and entering the nature of equality, one obtains the eloquence to subdue all heretics with the Dharma. These are called the twenty-four causes for achieving eloquence. One is able to skillfully expound the Dharma according to the understanding that sentient beings should receive, without error, and those who receive the Dharma will not regress. This is the eloquence of a Bodhisattva that is blessed by the Tathagata (Buddha) without obstruction. 『Good man! How does a Bodhisattva obtain the ability to freely manifest and undergo birth and death? If a Bodhisattva achieves twelve dharmas, they can freely manifest and undergo birth and death. What are the twelve? Because of associating with true good teachers; because of eliminating self-views; because of achieving a body of precepts; because of being skilled in knowing how to enter and exit samadhi (meditative absorption); because of simultaneously cultivating wisdom and skillful means; because of being skilled in deeply entering various supernatural powers; because of truly knowing that all dharmas are without birth and without arising; because of the pure seed of original vows; because of constantly not abandoning great compassion and great mercy; because of knowing that all dharmas are like illusions; because of knowing that all dharmas are like dreams; because of the blessing and divine power of all Buddhas. These are the twelve dharmas achieved by a Bodhisattva. Without birth, they manifest birth; without arising, they manifest arising, yet they can manifest all births and deaths, manifest their bodies in all the great assemblies of Buddhas, and manifest birth in every Buddha-land, while constantly remaining unmoved in the true Dharma body. This is how a Bodhisattva obtains the ability to freely manifest and undergo birth and death. 『Good man! How does a Bodhisattva break through all enemies and depart from the four maras (demons)? If a Bodhisattva achieves

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菩薩翹勤修習，觀五陰如幻，得離陰魔。觀諸法性凈故，得離煩惱魔。觀一切法從緣生性不成就故，得離死魔。觀一切法緣所莊嚴是無常敗壞相故，得離天魔。菩薩如是觀故得離四魔，發趣菩提終不懈息，所有障菩提魔業，菩薩皆能遠離。

「何謂魔業？所謂心向小乘是為魔業，不護菩提心是為魔業，于眾生生異想是為魔業，行施望報是為魔業，為受生故持戒是為魔業，有色想行忍是為魔業，為世事精進是為魔業，于禪生著味想是為魔業，于慧生戲論是為魔業，厭惓生死是為魔業，作諸善根而不迴向是為魔業，厭惡煩惱是為魔業，犯罪覆藏是為魔業，憎嫉菩薩是為魔業，誹謗正法是為魔業，不受正法是為魔業，不知報恩是為魔業，不進求諸波羅蜜是為魔業，不敬順法是為魔業，吝惜於法是為魔業，為利養說法是為魔業，不知方便而化眾生是為魔業，舍四攝法是為魔業，輕毀禁者是為魔業，嫉持戒者是為魔業，學二乘行是為魔業，悕望正位是為魔業，舍離大慈而觀無生是為魔業，欲證無為法是為魔業，厭離有為功德是為魔業，不愍眾生是為魔業，不謙下尊長是為魔業，習行兩舌是為魔業，諛諂多奸是為魔業，顯己凈行是為魔業，作惡不恥是為魔業，不流佈法是為魔業，以少德為足是為魔業，不遮結使是為魔業，不

【現代漢語翻譯】 現代漢語譯本 菩薩勤奮修行，觀察五蘊（色、受、想、行、識）如幻象，從而脫離五陰魔。觀察諸法（一切事物）的本性清凈，從而脫離煩惱魔。觀察一切法從因緣生起，其自性並不真實存在，從而脫離死魔。觀察一切法由因緣所裝飾，是無常敗壞的現象，從而脫離天魔。菩薩這樣觀察，就能脫離四魔，發起追求菩提（覺悟）的決心，永不懈怠。所有障礙菩提的魔業，菩薩都能遠離。 什麼是魔業呢？所謂心向小乘（聲聞、緣覺的修行方式）是魔業，不守護菩提心是魔業，對眾生產生分別心是魔業，行佈施希望得到回報是魔業，爲了來世的果報而持戒是魔業，執著於色相而行忍辱是魔業，爲了世俗的事情而精進是魔業，對禪定產生執著和貪味是魔業，對智慧產生戲論是魔業，厭倦生死是魔業，做了善事而不迴向（將功德迴向給眾生）是魔業，厭惡煩惱是魔業，犯了罪而隱瞞是魔業，憎恨嫉妒菩薩是魔業，誹謗正法是魔業，不接受正法是魔業，不知道報恩是魔業，不努力追求諸波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）是魔業，不恭敬順從佛法是魔業，吝惜佛法是魔業，爲了利益供養而說法是魔業，不知道用方便法門來教化眾生是魔業，捨棄四攝法（佈施、愛語、利行、同事）是魔業，輕視譭謗持戒的人是魔業，嫉妒持戒的人是魔業，學習二乘（聲聞、緣覺）的修行是魔業，希望得到正果地位是魔業，捨棄大慈悲心而觀察無生是魔業，想要證得無為法是魔業，厭離有為功德是魔業，不憐憫眾生是魔業，不謙虛尊敬長輩是魔業，習慣於挑撥離間是魔業，諂媚奸詐是魔業，炫耀自己的清凈行為是魔業，做了壞事不感到羞恥是魔業，不傳播佛法是魔業，以自己少許的功德為滿足是魔業，不遮止煩惱是魔業，不

【English Translation】 English version A Bodhisattva diligently cultivates, observing the five skandhas (form, feeling, perception, mental formations, consciousness) as illusions, thus freeing themselves from the skandha demons. Observing the pure nature of all dharmas (phenomena), they free themselves from the klesha (affliction) demons. Observing that all dharmas arise from conditions and their nature is not self-existent, they free themselves from the death demon. Observing that all dharmas are adorned by conditions and are impermanent and subject to decay, they free themselves from the deva (heavenly) demon. A Bodhisattva, through such observation, frees themselves from the four demons, initiates the pursuit of Bodhi (enlightenment) without ever slacking, and is able to stay away from all demonic actions that obstruct Bodhi. What are demonic actions? The so-called mind inclining towards the Hinayana (the path of Sravakas and Pratyekabuddhas) is a demonic action; not protecting the Bodhi mind is a demonic action; having discriminatory thoughts towards sentient beings is a demonic action; practicing giving with the expectation of reward is a demonic action; observing precepts for the sake of future rebirth is a demonic action; practicing patience while attached to form is a demonic action; being diligent for worldly matters is a demonic action; developing attachment and craving for the taste of meditation is a demonic action; engaging in speculative discussions about wisdom is a demonic action; being weary of birth and death is a demonic action; performing good deeds without dedicating the merit (to all beings) is a demonic action; being averse to afflictions is a demonic action; concealing one's wrongdoings is a demonic action; hating and being jealous of Bodhisattvas is a demonic action; slandering the true Dharma is a demonic action; not accepting the true Dharma is a demonic action; not knowing how to repay kindness is a demonic action; not striving to seek the Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) is a demonic action; not respecting and following the Dharma is a demonic action; being stingy with the Dharma is a demonic action; teaching the Dharma for the sake of gain and offerings is a demonic action; not knowing how to use skillful means to teach sentient beings is a demonic action; abandoning the four means of attraction (giving, kind speech, beneficial action, and cooperation) is a demonic action; looking down upon and slandering those who uphold the precepts is a demonic action; being jealous of those who uphold the precepts is a demonic action; learning the practices of the two vehicles (Sravakas and Pratyekabuddhas) is a demonic action; hoping to attain the position of a realized one is a demonic action; abandoning great compassion and observing non-arising is a demonic action; desiring to attain the unconditioned Dharma is a demonic action; being averse to conditioned merits is a demonic action; not having compassion for sentient beings is a demonic action; not being humble and respectful to elders is a demonic action; habitually engaging in divisive speech is a demonic action; being flattering and deceitful is a demonic action; showing off one's pure conduct is a demonic action; not feeling ashamed of doing evil is a demonic action; not propagating the Dharma is a demonic action; being content with one's small amount of merit is a demonic action; not restraining the defilements is a demonic action; not

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舍心垢是為魔業，忍沙門垢是為魔業。

「善男子！若親近行一切不善法，遠離一切善法，儘是魔業。善男子！是謂諸魔業，行是業者障菩提道，彼諸菩薩已過舍離能正受行故。

「云何為正受行？若菩薩成就四法能正受行。何等為四？一者、于諸波羅蜜法無懈退行；二者、不捨欲進及不放逸；三者、正住方便大慈法中；四者、入甚深無愛無樔窟法門。善男子！菩薩成就此四法，正受行故能破諸怨敵，是為菩薩能破諸怨去離四敵。

「善男子！云何菩薩莊嚴功德資糧利益眾生者？若菩薩善根迴向向無等等、若有所種善根，若佈施、若愛語、若利益、若同事，盡以施與一切眾生，以凈戒眾故得自在力。用此自在力故，隨諸眾生所應受樂而度化之。以種功德無厭故得無盡寶手，用此無盡寶手能施眾生無量富樂。以求無邊智慧資糧故得無礙陀羅尼辯，用此無礙陀羅尼辯能總持一切諸佛所說，能說妙法悅可眾心。以善調身心故不退于諸通，用此不退諸通力故，能過無量佛剎，以無數方便度多眾生。以常勤求法無疲惓故得一一毛孔出無量法門，用出無量法門力故，能常以法施利益眾生。以並修慧方便波羅蜜故得分身智，用此分身智力故，能于諸趣中在在現身度化群生。常以無相敬侍諸佛故得無厭見聞，以此無

【現代漢語翻譯】 現代漢語譯本：捨棄內心的污垢被認為是魔的作為，容忍沙門的污垢也被認為是魔的作為。 『善男子！如果親近一切不善的法，遠離一切善法，這完全是魔的作為。善男子！這些被稱為魔的作為，行這些作為的人會障礙菩提之道，那些菩薩已經超越了捨棄，能夠正確地接受修行。』 『什麼是正確的接受修行呢？如果菩薩成就四種法，就能正確地接受修行。是哪四種呢？第一，對於各種波羅蜜法（到達彼岸的方法）不懈怠退縮；第二，不捨棄精進和不放逸；第三，安住于方便大慈法中；第四，進入甚深無愛無巢窟法門（無執著的境界）。善男子！菩薩成就這四種法，因為正確地接受修行，所以能夠破除各種怨敵，這就是菩薩能夠破除各種怨敵，遠離四種敵人。』 『善男子！菩薩如何以莊嚴的功德資糧利益眾生呢？如果菩薩將善根迴向于無等等（無與倫比的境界），如果有所種的善根，無論是佈施、愛語、利益、還是同事，都全部施與一切眾生，因為持守清凈的戒律而獲得自在的力量。用這種自在的力量，隨著眾生所應接受的快樂而度化他們。因為種功德沒有厭倦，所以得到無盡的寶手，用這無盡的寶手能夠施予眾生無量的富樂。因為尋求無邊的智慧資糧，所以得到無礙的陀羅尼辯才（總持一切的記憶力和辯才），用這無礙的陀羅尼辯才能夠總持一切諸佛所說，能夠說出美妙的佛法使眾生歡喜。因為善於調伏身心，所以不會退失各種神通，用這不退失神通的力量，能夠超越無量的佛剎，用無數的方便度化眾生。因為常常勤求佛法而不疲倦，所以每一個毛孔都能發出無量的法門，用發出無量法門的力量，能夠常常以佛法佈施利益眾生。因為同時修習智慧和方便波羅蜜，所以得到分身智，用這分身智的力量，能夠在各種輪迴中隨時現身度化眾生。常常以無相的恭敬侍奉諸佛，所以得到沒有厭倦的見聞，用這無

【English Translation】 English version: Abandoning the defilements of the mind is considered the work of Mara, and tolerating the defilements of the Shramanas is also considered the work of Mara. 'Good man! If one is close to all unwholesome dharmas and far from all wholesome dharmas, this is entirely the work of Mara. Good man! These are called the works of Mara, and those who perform these works will obstruct the path to Bodhi. Those Bodhisattvas have already transcended abandonment and are able to correctly receive practice.' 'What is correct reception of practice? If a Bodhisattva achieves four dharmas, they can correctly receive practice. What are the four? First, not being lazy or retreating in regard to the various Paramita dharmas (methods of reaching the other shore); second, not abandoning diligence and not being negligent; third, dwelling in the Dharma of great compassion with skillful means; fourth, entering the profound Dharma gate of no love and no nest (a state of non-attachment). Good man! A Bodhisattva who achieves these four dharmas, because of correctly receiving practice, is able to break through all enemies. This is how a Bodhisattva is able to break through all enemies and be far from the four enemies.' 'Good man! How does a Bodhisattva benefit sentient beings with the adornment of merit and resources? If a Bodhisattva dedicates their roots of goodness to the unequaled (unparalleled state), if there are any roots of goodness planted, whether it is giving, loving speech, benefiting, or working together, they are all given to all sentient beings. Because of upholding pure precepts, they obtain the power of freedom. Using this power of freedom, they liberate sentient beings according to the happiness they should receive. Because there is no weariness in planting merit, they obtain inexhaustible treasure hands, and with these inexhaustible treasure hands, they can bestow immeasurable wealth and happiness upon sentient beings. Because they seek the resources of boundless wisdom, they obtain unobstructed Dharani eloquence (the power of total retention and eloquence), and with this unobstructed Dharani eloquence, they can uphold all that the Buddhas have spoken, and can speak wonderful Dharma that pleases the hearts of sentient beings. Because they are good at taming their body and mind, they do not regress in various supernormal powers. With the power of these non-regressing supernormal powers, they can surpass immeasurable Buddha lands, and liberate many sentient beings with countless skillful means. Because they are always diligent in seeking the Dharma without weariness, each pore can emit immeasurable Dharma gates. With the power of emitting immeasurable Dharma gates, they can always benefit sentient beings by giving Dharma. Because they cultivate both wisdom and skillful means Paramita, they obtain the wisdom of dividing their body. With the power of this wisdom of dividing their body, they can manifest in various realms of existence to liberate sentient beings. They always serve the Buddhas with formless reverence, so they obtain seeing and hearing without weariness. With this un

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厭見聞力故，其有眾生得見聞者，彼諸眾生乃至為作大涅槃因。是為菩薩莊嚴功德資糧利益眾生。

「善男子！云何菩薩世無佛時能作佛事化度眾生者？若菩薩已成就菩薩十力，已於菩薩四無畏中而得自在，已於菩薩十八不共法中不從他受，已修如來力、無所畏、不共法等，已得遊戲首楞嚴三昧，已於四辯得智力自在，已於諸佛法得灌頂正位，於一切諸菩薩行得次佛神力。若有菩薩成就如是等法者，若諸佛土眾生應見佛身而受化者，然彼土世無佛時，即于彼國而現入胎，現初生時，現出家時，現坐道場轉法輪時，現舍壽命未入涅槃時，亦能示現大涅槃，亦現法住時節久近，亦復不捨菩薩行法，亦不用所化以為滿足。是為菩薩世無佛時能作佛事化度群生。

「善男子！云何菩薩得海印三昧能知一切眾生心行者？若菩薩多聞如海，成就慧眾常勤求法，菩薩為聞法故盡能施與珍寶庫藏，為聞法故盡能施與僕從給使妻子眷屬，為聞法故舍家飾好嚴身之具，為聞法故謙下給事，為聞法故舍國土榮位及己身命。菩薩以如是等無數方便勤求法門而不恃所行。菩薩為聞法故，去至一由旬乃至百由旬，為聞一四句偈，受持讀誦廣為人說，不捨是精進，是菩薩自成就多聞。於一切眾生生大悲心，無憂心，不望報心，乃至一眾生

【現代漢語翻譯】 現代漢語譯本 因為厭倦了見聞的力量，如果眾生能夠見到或聽到（菩薩），這些眾生甚至會因此種下大涅槃的因。這就是菩薩以莊嚴的功德資糧利益眾生。

『善男子！』，菩薩在世間沒有佛的時候，如何能夠做佛的事業來教化眾生呢？如果菩薩已經成就了菩薩的十力（菩薩的十種力量），已經在菩薩的四無畏（菩薩的四種無所畏懼）中獲得了自在，已經在菩薩的十八不共法（佛獨有的十八種功德）中不從他人接受，已經修習瞭如來的十力、四無畏、十八不共法等，已經獲得了遊戲首楞嚴三昧（一種深奧的禪定），已經在四辯（四種辯才）中獲得了智慧的力量和自在，已經在諸佛的法中獲得了灌頂的正位（被認可的地位），在一切菩薩的修行中獲得了接近佛的神力。如果菩薩成就了這些法，如果諸佛國土的眾生應該見到佛身而受到教化，然而那個國土在沒有佛的時候，菩薩就會在那個國家示現入胎，示現初生，示現出家，示現坐在道場轉法輪，示現捨棄壽命未入涅槃，也能示現大涅槃，也示現佛法住世的時間長短，也不捨棄菩薩的修行方法，也不以所教化的眾生為滿足。這就是菩薩在世間沒有佛的時候，能夠做佛的事業來教化眾生。

『善男子！』，菩薩如何獲得海印三昧（一種深奧的禪定），能夠知道一切眾生的心行呢？如果菩薩的聞法像大海一樣廣闊，成就了智慧的群體，常常勤奮地尋求佛法，菩薩爲了聽聞佛法，能夠盡力施捨珍寶庫藏，爲了聽聞佛法，能夠盡力施捨僕從、侍者、妻子、眷屬，爲了聽聞佛法，捨棄家中的裝飾和美好的裝扮，爲了聽聞佛法，謙虛地侍奉他人，爲了聽聞佛法，捨棄國土的榮耀地位以及自己的生命。菩薩以這些無數的方法勤奮地尋求佛法，而不自恃所行。菩薩爲了聽聞佛法，去到一由旬（古印度長度單位）乃至百由旬的地方，爲了聽聞一句四句偈（佛經中的四句詩），受持、讀誦、廣泛地為人宣說，不捨棄這種精進，這就是菩薩自己成就多聞。對於一切眾生生起大悲心，沒有憂愁的心，不期望回報的心，甚至對一個眾生

【English Translation】 English version Because of being weary of the power of seeing and hearing, if there are sentient beings who can see or hear (a Bodhisattva), those sentient beings will even plant the cause for great Nirvana. This is how a Bodhisattva benefits sentient beings with the adornment of meritorious resources.

'Good man!', how can a Bodhisattva, when there is no Buddha in the world, perform the work of a Buddha to teach and transform sentient beings? If a Bodhisattva has already achieved the ten powers of a Bodhisattva (ten kinds of powers of a Bodhisattva), has already attained freedom in the four fearlessnesses of a Bodhisattva (four kinds of fearlessness of a Bodhisattva), has already not received from others the eighteen unshared dharmas of a Bodhisattva (eighteen unique merits of a Buddha), has already cultivated the Tathagata's ten powers, four fearlessnesses, eighteen unshared dharmas, etc., has already attained the Samadhi of Playful Shurangama (a profound state of meditation), has already attained the power of wisdom and freedom in the four eloquence (four kinds of eloquence), has already attained the position of empowerment in the dharmas of all Buddhas, and has attained the divine power of approaching a Buddha in all the practices of a Bodhisattva. If a Bodhisattva has achieved these dharmas, if the sentient beings of the Buddha lands should see the Buddha's body and be taught, but that land has no Buddha, then the Bodhisattva will manifest in that country entering the womb, manifesting the first birth, manifesting leaving home, manifesting sitting in the Bodhimanda turning the Dharma wheel, manifesting abandoning life without entering Nirvana, and can also manifest great Nirvana, and also manifest the duration of the Dharma's existence, and also does not abandon the Bodhisattva's practice, and is not satisfied with the sentient beings who have been taught. This is how a Bodhisattva, when there is no Buddha in the world, can perform the work of a Buddha to teach and transform sentient beings.

'Good man!', how does a Bodhisattva attain the Samadhi of the Ocean Seal (a profound state of meditation) and know the thoughts and actions of all sentient beings? If a Bodhisattva's hearing of the Dharma is as vast as the ocean, has achieved a group of wisdom, and constantly diligently seeks the Dharma, the Bodhisattva, for the sake of hearing the Dharma, can give away all treasures and storehouses, for the sake of hearing the Dharma, can give away servants, attendants, wives, and relatives, for the sake of hearing the Dharma, abandons the decorations and beautiful adornments of the home, for the sake of hearing the Dharma, humbly serves others, for the sake of hearing the Dharma, abandons the glory and position of the country and even his own life. The Bodhisattva diligently seeks the Dharma with these countless methods, without being proud of what he has done. The Bodhisattva, for the sake of hearing the Dharma, goes to a yojana (an ancient Indian unit of length) or even a hundred yojanas, for the sake of hearing a four-line verse (a four-line poem in Buddhist scriptures), upholds, recites, and widely proclaims it to others, without abandoning this diligence, this is how the Bodhisattva himself achieves extensive learning. For all sentient beings, he generates great compassion, a mind without sorrow, a mind without expecting reward, even for one sentient being.

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不生輕賤而為說法。從一日乃至七日而無食想，乃至命終不捨說法，以說法善根迴向海印三昧，隨所聞法受持讀誦通利，善知義趣不依文字，真實堅持終身不捨。菩薩發大欲精進，以此大欲精進力故，不久便得海印三昧。得此三昧已，即得自然無量阿僧祇百千萬法門，得無量阿僧祇百千萬億修多羅，不從他聞自然能說，一切諸佛所說悉能受持，能了一切眾生心行。善男子！喻如閻浮提一切眾生身及餘外色，如是等色海中皆有印像，以是故名大海印。菩薩亦復如是，得大海印三昧已，能分別見一切眾生心行，於一切法門皆得慧明。是為菩薩得海印三昧，見一切眾生心行所趣。

「善男子！云何菩薩得知諸塵界無礙者？若菩薩以眼空故知色亦空，以色離故知眼亦離，耳鼻舌身亦如是，意空故知法亦空，以法離故知意亦離。菩薩如實知空性離性，于內外法無有障礙，知諸結本性凈故則不起使，於一切法無所有著，以不見諸法著處著法著者，是為菩薩能得知諸塵界無礙。

「善男子！云何菩薩威儀行成就，離諸闇冥得勝光明，于諸法中得自然智，速得成就一切智行者？若菩薩發起所作修習正行，諸業儘是如來所許、智者所贊，所謂身口意業，以行此業故，悅可諸佛及余賢聖善知識等，所造諸業無能譏嫌，最勝無上

【現代漢語翻譯】 現代漢語譯本 不因輕視而說法。從一天乃至七天不生飲食之想，乃至生命終結也不放棄說法，以說法的善根迴向海印三昧（一種禪定境界），隨所聽聞的法受持、讀誦、通達，善於理解義理而不執著于文字，真實地堅持終身不捨。菩薩發起大愿和精進，憑藉這大愿和精進的力量，不久便能獲得海印三昧。獲得此三昧后，即能自然獲得無量阿僧祇（極大的數字單位）百千萬法門，獲得無量阿僧祇百千萬億修多羅（佛經），不需從他人聽聞就能自然宣說，一切諸佛所說的都能受持，能瞭解一切眾生的心念和行為。善男子！譬如閻浮提（我們所居住的世界）一切眾生的身體以及其他外在的色相，這些色相之海中都有印記，因此稱為大海印。菩薩也是如此，獲得大海印三昧后，能分別觀察一切眾生的心念和行為，對於一切法門都能獲得智慧光明。這就是菩薩獲得海印三昧，能見到一切眾生心念和行為所趨向的境界。 「善男子！菩薩如何得知諸塵界（物質世界）無障礙呢？如果菩薩因為眼睛是空的而知道色相也是空的，因為色相是分離的而知道眼睛也是分離的，耳朵、鼻子、舌頭、身體也是如此，因為意念是空的而知道法也是空的，因為法是分離的而知道意念也是分離的。菩薩如實地知道空性和分離性，對於內外之法都沒有障礙，知道諸煩惱的本性是清凈的，因此不會產生煩惱，對於一切法都沒有執著，因為不見諸法的執著之處、執著之法和執著之人，這就是菩薩能夠得知諸塵界無障礙。 「善男子！菩薩如何才能威儀行成就，遠離黑暗獲得殊勝光明，在諸法中獲得自然智慧，迅速成就一切智行呢？如果菩薩發起所作的修行正行，所有行為都是如來所允許、智者所讚歎的，也就是身、口、意三業，因為修行這些行為，能使諸佛以及其他賢聖善知識等感到喜悅，所造的諸業沒有可以被指責的，是最殊勝無上的。

【English Translation】 English version Not speaking the Dharma with a sense of disdain. From one day up to seven days, not having thoughts of food, and even until the end of life not abandoning the Dharma, using the merit of speaking the Dharma to dedicate to the Samadhi of the Ocean Seal (a state of meditative concentration), following what is heard, upholding, reciting, and understanding the Dharma, being skilled in understanding the meaning without clinging to the words, truly persevering and not abandoning it throughout life. The Bodhisattva generates great desire and diligence, and through the power of this great desire and diligence, soon attains the Samadhi of the Ocean Seal. Having attained this Samadhi, one naturally obtains countless Asamkhya (an extremely large number) hundreds of thousands of Dharma doors, obtains countless Asamkhya hundreds of thousands of millions of Sutras (Buddhist scriptures), and without hearing from others, can naturally expound them, can uphold all that the Buddhas have spoken, and can understand the thoughts and actions of all sentient beings. Good man! It is like the bodies of all sentient beings in Jambudvipa (the world we live in) and other external forms, in this ocean of forms there are all imprints, therefore it is called the Ocean Seal. The Bodhisattva is also like this, having attained the Samadhi of the Ocean Seal, can distinctly see the thoughts and actions of all sentient beings, and can obtain wisdom and clarity in all Dharma doors. This is how a Bodhisattva attains the Samadhi of the Ocean Seal, and sees the direction of the thoughts and actions of all sentient beings. 「Good man! How does a Bodhisattva know that there are no obstacles in all the realms of dust (the material world)? If a Bodhisattva knows that form is empty because the eye is empty, and knows that the eye is separate because form is separate, the same is true for the ear, nose, tongue, and body; and knows that Dharma is empty because the mind is empty, and knows that the mind is separate because Dharma is separate. The Bodhisattva truly knows the nature of emptiness and separation, and has no obstacles in internal and external Dharmas, knows that the nature of all afflictions is pure, and therefore does not generate afflictions, and has no attachment to all Dharmas, because one does not see the place of attachment of Dharmas, the Dharma that is attached to, and the person who is attached. This is how a Bodhisattva can know that there are no obstacles in all the realms of dust.」 「Good man! How does a Bodhisattva achieve accomplished conduct, depart from darkness and obtain superior light, obtain natural wisdom in all Dharmas, and quickly achieve the conduct of all wisdom? If a Bodhisattva initiates the practice of correct conduct, all actions are those that are permitted by the Tathagata and praised by the wise, namely the actions of body, speech, and mind. Because of practicing these actions, one pleases the Buddhas and other virtuous and wise teachers, and the actions created cannot be criticized, and are the most superior and unsurpassed.」

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無與等者無能毀損，所作諸業終不悔退，所作諸業不離愚癡，所作諸業皆能觀知，所作諸業終不動轉，所作諸業究竟吉祥。是菩薩知所作業非憍慢，所造慧所作業非愚癡所造。如是所作善業已，一切三昧諸陀羅尼門悉現在前不從他聞。菩薩若見諸佛、若不見諸佛，終不退轉助菩提道諸善根。若遇適意善知識、不適意善知識，不退菩提法。是菩薩過一切障礙地，離一切諸魔結使修三解脫，般若波羅蜜力故，疾得佛道、自然道、一切智道、如來道。是為菩薩威儀行成就，離諸闇冥得勝光明，于諸法中得自然智，速得成就一切智行。」

爾時，世尊欲重宣此義而說偈言：

「已離邊無礙，　　慧功德莊嚴， 　彼離諸著相，　　迴向無上道； 　舍我慢憍慢，　　慧者莊嚴智， 　無障礙解脫，　　具足一切智。 　非色非種性，　　唸佛非功德， 　不憶念法身，　　是念佛所許。 　離欲性寂靜，　　非相非明闇， 　無心無意行，　　如是名念法。 　聖無為無愛，　　無諸煩惱染， 　以解脫得稱，　　名念僧無礙。 　已舍一切受，　　無陰界入行， 　解脫諸動念，　　名究竟念舍。 　不依無漏戒，　　不行身口意， 　不生過三有，　　名念無漏戒。 　如天凈無垢，　　兜率灌頂天， 　憶念自

【現代漢語翻譯】 現代漢語譯本 沒有能與之匹敵者，也沒有能損毀他的人，他所做的一切業都不會後悔退縮，他所做的一切業都不會脫離智慧，他所做的一切業都能被觀察知曉，他所做的一切業最終都不會動搖改變，他所做的一切業最終都是吉祥圓滿的。這位菩薩知道自己所做的事業並非出於驕慢，他所造的智慧之業並非出於愚癡。像這樣完成善業后，一切三昧（samadhi，禪定）和陀羅尼門（dharani，總持）都會自然顯現，無需從他人那裡聽聞。菩薩無論是見到諸佛還是沒有見到諸佛，都不會退轉他所助益菩提道（bodhi，覺悟）的善根。如果遇到合意的善知識，或者不合意的善知識，他都不會退轉菩提法（bodhi-dharma，覺悟之法）。這位菩薩超越一切障礙之地，脫離一切魔的束縛，修習三解脫（三解脫門），憑藉般若波羅蜜（prajnaparamita，智慧到彼岸）的力量，迅速證得佛道、自然道、一切智道、如來道。這就是菩薩威儀行成就，脫離一切黑暗，獲得殊勝光明，在一切法中獲得自然智慧，迅速成就一切智行。 那時，世尊想要重申這個道理，就說了偈語： 『已經脫離邊見，沒有障礙，以智慧功德莊嚴自身，他們脫離一切執著之相，迴向無上道；捨棄我慢和驕慢，有智慧的人以智慧莊嚴自身，沒有障礙，獲得解脫，具足一切智慧。 『唸佛並非執著於色相或種性，唸佛並非爲了功德，不執著于憶念法身（dharmakaya，法性身），這才是唸佛所允許的。 『脫離慾望，本性寂靜，不執著于相，不執著于光明或黑暗，無心無意地修行，這叫做念法。 『聖者無為，沒有愛慾，沒有煩惱的污染，以解脫而得名，這叫做念僧無礙。 『已經捨棄一切感受，不執著於五陰（skandha，五蘊）、十二界（ayatana，十二處）、十八界（dhatu，十八界）的修行，解脫一切動念，這叫做究竟的捨棄。 『不依賴有漏的戒律，不執著于身口意的行為，不生於三有（三界），這叫做念無漏戒。 『如同天空清凈無垢，兜率天（Tusita，欲界天）的灌頂天子，憶念自己

【English Translation】 English version There is no one equal to him, nor can anyone destroy him; all the deeds he does will not be regretted or retreated from; all the deeds he does will not be separated from wisdom; all the deeds he does can be observed and known; all the deeds he does will ultimately not be shaken or changed; all the deeds he does will ultimately be auspicious and perfect. This Bodhisattva knows that the deeds he does are not out of arrogance, and the deeds of wisdom he creates are not out of ignorance. Having completed good deeds in this way, all samadhis (samadhi, meditative absorption) and dharani (dharani, mnemonic device) doors will naturally appear, without needing to hear them from others. Whether the Bodhisattva sees the Buddhas or does not see the Buddhas, he will not retreat from the good roots that aid the path to Bodhi (bodhi, enlightenment). If he encounters a suitable good teacher or an unsuitable good teacher, he will not retreat from the Bodhi-dharma (bodhi-dharma, the Dharma of enlightenment). This Bodhisattva transcends all obstacles, is free from all the bonds of Mara, practices the three liberations (three doors of liberation), and by the power of Prajnaparamita (prajnaparamita, perfection of wisdom), quickly attains the Buddha path, the natural path, the path of all-knowing, and the path of the Tathagata. This is the accomplishment of the Bodhisattva's dignified conduct, leaving all darkness, obtaining supreme light, gaining natural wisdom in all dharmas, and quickly accomplishing all-knowing conduct. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verses: 'Having left the extremes, without hindrance, adorned with the merits of wisdom, they are free from all attachments, and turn towards the unsurpassed path; abandoning self-conceit and arrogance, the wise adorn themselves with wisdom, without hindrance, attaining liberation, and possessing all wisdom. 'Reciting the Buddha is not about clinging to form or lineage, reciting the Buddha is not for merit, not clinging to the remembrance of the Dharmakaya (dharmakaya, the body of Dharma), this is what is allowed in reciting the Buddha. 'Free from desire, with a nature of tranquility, not clinging to form, not clinging to light or darkness, practicing without mind or intention, this is called reciting the Dharma. 'The sage is non-active, without desire, without the defilement of afflictions, named by liberation, this is called reciting the Sangha without hindrance. 'Having abandoned all feelings, not clinging to the practice of the five skandhas (skandha, aggregates), the twelve ayatanas (ayatana, sense bases), and the eighteen dhatus (dhatu, elements), liberating all moving thoughts, this is called ultimate abandonment. 'Not relying on the defiled precepts, not clinging to the actions of body, speech, and mind, not being born in the three realms (three realms of existence), this is called reciting the undefiled precepts. 'Like the sky, pure and without defilement, the crown prince of Tusita (Tusita, a heaven in the desire realm), remembering oneself'

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業報，　　當作天中天。 　持世尊正法，　　舍離諸煩惱， 　解脫法非法，　　是持世尊法。 　如佛得道相，　　受持法亦然， 　善思惟真際，　　無法可攝持。 　如我性凈故，　　諸法性亦凈， 　知眾生如相，　　而教化眾生。 　不見眾生增，　　亦復不見減， 　說斷顛倒想，　　教化無量眾。 　說諸陰界入，　　不異於佛界， 　知如虛空性，　　則入于佛界。 　言語諸文字，　　猶如呼聲響， 　知非內非外，　　即得陀羅尼。 　受持讀誦利，　　進求說諸法， 　無我無法想，　　安住陀羅尼。 　持諸佛所說，　　善說悅眾心， 　不失諸禪定，　　是陀羅尼力。 　不持不誦文，　　不積集諸法， 　常說法無礙，　　如龍降大雨。 　無住無障礙，　　說無量契經， 　不生眾生想，　　慧者得是辯。 　以佛力說法，　　莊嚴自威儀， 　悅眾隨所樂，　　是辯佛所許。 　知法實性者，　　知與虛空等， 　無我人壽命，　　如是持佛法。 　眾生同涅槃，　　究竟不生滅， 　得是不動忍，　　是為不放逸。 　見諸陰如幻，　　諸界如法性， 　六入如空聚，　　得離於陰魔。 　知使如浮雲，　　究竟無和合， 　於法無妄想，　　則離煩惱魔。 　知眾生不生，　

【現代漢語翻譯】 現代漢語譯本 業報，應當被視為天中之天（至高無上的存在）。 奉持世尊（佛陀）的正法，捨棄一切煩惱， 解脫對法與非法的執著，這就是奉持世尊的教法。 如同佛陀證悟的境界，受持佛法也是如此， 善於思惟真理的究竟之處，沒有任何事物可以被執取。 如同我的自性清凈，一切法的自性也是清凈的， 瞭解眾生的真實相貌，從而教化眾生。 不認為眾生有所增加，也不認為有所減少， 宣說斷除顛倒妄想，教化無量眾生。 宣說諸陰（五蘊）、界（十八界）、入（十二入），與佛的境界沒有差別， 了知它們如同虛空的性質，就能進入佛的境界。 言語和文字，如同呼喊的聲音和迴響， 了知它們既非內在也非外在，就能獲得陀羅尼（總持）。 受持、讀誦佛法能帶來利益，進而尋求宣說諸法， 沒有我執和法執的妄想，安住于陀羅尼。 奉持諸佛所說的教法，善巧地宣說以悅眾心， 不失去各種禪定，這就是陀羅尼的力量。 不執著于文字，不積聚諸法， 經常說法無礙，如同龍降下大雨。 無所住著，沒有障礙，宣說無量契經（佛經）， 不生起眾生之想，有智慧的人就能獲得這種辯才。 以佛陀的力量說法，莊嚴自己的威儀， 使眾生喜悅並隨其所樂，這種辯才為佛陀所認可。 了知法的真實性質，知道它與虛空相等， 沒有我、人、壽命等概念，這樣才是奉持佛法。 眾生都趨向涅槃（寂滅），最終不生不滅， 獲得這種不動忍，就是不放逸。 見到諸陰（五蘊）如幻象，諸界（十八界）如法性， 六入（十二入）如空聚，就能脫離陰魔。 了知諸使（煩惱）如浮雲，最終沒有和合， 對於法沒有虛妄的執著，就能脫離煩惱魔。 了知眾生不生，

【English Translation】 English version Karma should be regarded as the highest among the heavens (the supreme existence). Upholding the true Dharma of the World Honored One (Buddha), abandoning all afflictions, Liberating from attachment to Dharma and non-Dharma, this is upholding the teachings of the World Honored One. Just like the state of enlightenment attained by the Buddha, upholding the Dharma is also like this, Being skilled in contemplating the ultimate truth, there is nothing that can be grasped. Just as my own nature is pure, the nature of all dharmas is also pure, Understanding the true appearance of sentient beings, thereby teaching sentient beings. Not considering that sentient beings increase, nor considering that they decrease, Proclaiming the cessation of inverted delusions, teaching countless sentient beings. Proclaiming the skandhas (five aggregates), realms (eighteen realms), and entrances (twelve entrances), which are no different from the Buddha's realm, Knowing that they are like the nature of emptiness, one can enter the Buddha's realm. Words and letters are like the sound of a call and its echo, Knowing that they are neither internal nor external, one can obtain Dharani (total retention). Upholding and reciting the Dharma brings benefits, and further seeking to proclaim the Dharma, Without the delusion of self or Dharma, one abides in Dharani. Upholding the teachings spoken by all Buddhas, skillfully proclaiming them to please the minds of all, Not losing various samadhis (meditative states), this is the power of Dharani. Not clinging to words, not accumulating dharmas, Constantly speaking the Dharma without hindrance, like a dragon sending down great rain. Without dwelling, without obstacles, proclaiming countless sutras (Buddhist scriptures), Not giving rise to the thought of sentient beings, a wise person can obtain this eloquence. Using the power of the Buddha to speak the Dharma, adorning one's own demeanor, Making sentient beings happy and following their desires, this eloquence is approved by the Buddha. Knowing the true nature of Dharma, knowing it is equal to emptiness, Without the concepts of self, person, or lifespan, this is how to uphold the Buddha's Dharma. Sentient beings all tend towards Nirvana (extinction), ultimately without birth or death, Obtaining this unmoving forbearance is non-negligence. Seeing the skandhas (five aggregates) as illusions, the realms (eighteen realms) as Dharma nature, The six entrances (twelve entrances) as empty gatherings, one can escape the skandha demon. Knowing that the afflictions are like floating clouds, ultimately without union, Without false attachments to Dharma, one can escape the affliction demon. Knowing that sentient beings are not born,

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無生則無死， 　諸法無去來，　　如是過死魔。 　無愛無動者，　　行道無道想， 　無我人行悲，　　則能降眾魔。 　知智識平等，　　不住為無為， 　知眾心如幻，　　心健無能壞。 　此彼無障礙，　　成就勝法船， 　渡眾無眾想，　　是謂大船師。 　知空無有我，　　凈生死渴愛， 　將導渡眾生，　　是謂大導師。 　善知進退相，　　隨法而依止， 　方便示涅槃，　　佛說善導師。 　知心心相續，　　二心不共俱， 　是名知心性，　　佛贊能護眾。 　知諸法性凈，　　如空水中月， 　知者離煩惱，　　是謂凈眾生。 　知一余亦然，　　入諸法如夢， 　虛空不可取，　　得道無染污。」

說此分別諸法門時，七十二那由他眾生髮阿耨多羅三藐三菩提心，三萬二千菩薩得無生法忍。

時大寶莊嚴堂，六種震動大光普照。諸天于虛空中作百千種伎樂，雨種種天華，說如是言：「此諸眾生為如來印所印，已入如來法中，聞此法門心得信解，受持通利，能為他說，如法修行。」白佛言：「世尊！我等一切向此佛土，深心供養恭敬禮拜，以如來、應供、正遍知出世故，聞說此方便法門，及見此土菩薩。」

爾時，虛空藏菩薩聞佛解說已，心凈歡喜，心凈歡喜已，以無

【現代漢語翻譯】 現代漢語譯本 沒有生就沒有死， 一切法沒有來也沒有去，這樣就能超越死魔。 沒有愛慾，沒有動搖，修行時沒有道的執著， 沒有我、人等分別，以慈悲心行事，就能降伏一切魔。 了知智慧和意識平等，不執著于有為和無為， 了知眾生的心如幻象，心堅強則不會被摧毀。 此岸彼岸沒有障礙，成就殊勝的法船， 渡化眾生卻沒有眾生的概念，這被稱為偉大的船師。 了知空性，沒有我，清凈生死和渴愛， 引導眾生渡過苦海，這被稱為偉大的導師。 善於瞭解進退的相狀，隨順佛法而依止， 方便示現涅槃，佛說這是善導師。 了知心念的相續，兩個心念不會同時存在， 這稱爲了解心性，佛讚歎能守護眾生。 了知一切法的本性清凈，如同虛空中的水中月， 了知的人就能遠離煩惱，這稱為清凈眾生。 瞭解一個道理，其餘的道理也是如此，進入一切法如同夢幻， 虛空不可執取，得道之人不會被污染。

當宣說這個分別諸法之門時，七十二那由他（那由他：數量單位，表示極大的數目）眾生髮起了阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心：無上正等正覺之心），三萬二千菩薩證得了無生法忍（無生法忍：對諸法不生不滅的真理的領悟）。

當時，大寶莊嚴堂發生了六種震動，大光明普照。諸天在虛空中演奏百千種音樂，降下種種天花，說道：『這些眾生被如來的印記所印證，已經進入如來的法中，聽聞此法門，心中產生信解，受持通達，能為他人宣說，如法修行。』他們對佛說：『世尊！我們一切都向往這個佛土，以深切的心供養、恭敬、禮拜，因為如來、應供、正遍知（如來、應供、正遍知：佛的三個稱號）出世，我們才得以聽聞這個方便法門，並見到此土的菩薩。』

這時，虛空藏菩薩（虛空藏菩薩：菩薩名）聽聞佛的解說后，內心清凈歡喜，內心清凈歡喜后，以無

【English Translation】 English version Without birth, there is no death, All dharmas have no coming or going, thus one transcends the Mara of death. Without love or agitation, practicing the path without attachment to the path, Without self or others, acting with compassion, one can subdue all demons. Knowing wisdom and consciousness are equal, not dwelling in the conditioned or unconditioned, Knowing the minds of beings are like illusions, a strong mind cannot be destroyed. This shore and the other shore are without obstruction, accomplishing the supreme Dharma boat, Ferrying beings without the concept of beings, this is called a great boat master. Knowing emptiness, without self, purifying birth, death, and craving, Guiding beings across the sea of suffering, this is called a great guide. Skilled in understanding the aspects of advancing and retreating, relying on the Dharma, Skillfully showing Nirvana, the Buddha said this is a good guide. Knowing the continuity of thoughts, two thoughts do not arise simultaneously, This is called understanding the nature of mind, the Buddha praises one who can protect beings. Knowing the nature of all dharmas is pure, like the moon in water in the sky, One who knows this is free from afflictions, this is called purifying beings. Knowing one principle, the rest are the same, entering all dharmas like a dream, Emptiness cannot be grasped, one who attains the path is not defiled.

When this door of distinguishing all dharmas was spoken, seventy-two nayutas (nayutas: a unit of large number) of beings generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the mind of unsurpassed, complete, and perfect enlightenment), and thirty-two thousand Bodhisattvas attained the forbearance of non-arising dharmas (non-arising dharmas: the realization of the truth that all dharmas are neither born nor die).

At that time, the Great Jeweled Adornment Hall shook in six ways, and great light illuminated everywhere. The devas in the sky played hundreds of thousands of kinds of music, rained down various heavenly flowers, and said: 'These beings are sealed by the seal of the Tathagata, have entered the Dharma of the Tathagata, have heard this Dharma door, have generated faith and understanding in their hearts, uphold and comprehend it, can explain it to others, and practice according to the Dharma.' They said to the Buddha: 'World Honored One! We all aspire to this Buddha land, with deep hearts we offer, respect, and bow, because the Tathagata, Arhat, Samyak-sambuddha (Tathagata, Arhat, Samyak-sambuddha: three titles of the Buddha) has appeared in the world, we are able to hear this expedient Dharma door, and see the Bodhisattvas of this land.'

At that time, Bodhisattva Akasagarbha (Bodhisattva Akasagarbha: name of a Bodhisattva), having heard the Buddha's explanation, his mind was pure and joyful, and having a pure and joyful mind, with no

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價寶網供養于佛。寶網中放大光明，照十方諸佛國土。供養已，白佛言：「世尊！未曾有也。如來無礙智如是甚深難解，如來、應供、正遍知如所聞法門，佛以無礙智如實解說，一切大眾皆得歡喜。」

大方等大集經卷第十五 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第十六

北涼天竺三藏曇無讖譯虛空藏菩薩品第八之三

爾時，眾中有一菩薩名曰速辯，即從座起偏袒右肩，右膝著地合掌向佛，白佛言：「世尊！此虛空藏菩薩，何因緣故名虛空藏？」

佛告速辯菩薩：「善男子！譬如大富長者多諸民眾，無量庫藏財寶充滿，能行佈施心無慳吝。若行施時，貧窮往者隨意所須，開大寶藏悉能給與，彼諸眾生皆得適意，長者施已心喜無悔。善男子！虛空藏菩薩亦復如是，常行功德成就方便力迴向故，戒身善清凈故，得成就神足力故，純至究竟善清凈故，所愿增益成就故，知一切法如幻化故，得如來神足力故，于虛空中隨眾生所須，若法施若財施盡能施與皆令歡喜。以是故，善男子！是賢士以此方便智故名虛空藏。

「複次，善男子！過去無量阿僧祇劫，復過無量阿僧祇劫，不可思議不可稱不可量不可算數。爾時，有佛出世，號普光明王如來、應供

【現代漢語翻譯】 現代漢語譯本：價寶網被用來供養佛陀。寶網中放出巨大的光明，照耀十方諸佛的國土。供養完畢后，他們對佛說：『世尊！這是前所未有的。如來的無礙智慧如此深奧難解，如來、應供、正遍知（佛的三個稱號）能如實地解說所聽聞的法門，佛以無礙的智慧如實地解說，一切大眾都感到歡喜。』

《大方等大集經》卷第十五 大正藏第13冊 No. 0397 《大方等大集經》

《大方等大集經》卷第十六

北涼天竺三藏曇無讖譯《虛空藏菩薩品》第八之三

當時，大眾中有一位菩薩名叫速辯，他立即從座位上站起來，袒露右肩，右膝跪地，合掌向佛，對佛說：『世尊！這位虛空藏菩薩，是因何緣故被稱為虛空藏呢？』

佛告訴速辯菩薩：『善男子！譬如一位大富長者，擁有眾多民眾，無量的庫藏充滿財寶，他能行佈施，心中沒有吝嗇。當他行佈施時，貧窮的人前來，隨意索取所需，他打開巨大的寶藏，全部給予他們，那些眾生都感到滿意，長者施捨後心中歡喜沒有後悔。善男子！虛空藏菩薩也像這樣，他常常修行功德，成就方便力迴向，戒身清凈，成就神足力，純粹達到究竟的清凈，所愿增益成就，知道一切法如幻化，得到如來的神足力，在虛空中隨眾生所需，無論是法施還是財施，都能給予，使他們都感到歡喜。因此，善男子！這位賢士以這種方便智慧，所以被稱為虛空藏。

『再者，善男子！在過去無量阿僧祇劫（極長的時間單位），又超過無量阿僧祇劫，不可思議，不可稱量，不可計數的時間之前。那時，有一位佛出世，號為普光明王如來（佛的稱號）、應供（佛的稱號）』

【English Translation】 English version: The jeweled net was offered to the Buddha. From the jeweled net, great light shone, illuminating the Buddha lands of the ten directions. After the offering, they said to the Buddha: 『World Honored One! This is unprecedented. The Tathagata's (Buddha's title) unobstructed wisdom is so profound and difficult to understand. The Tathagata, Arhat (Buddha's title), Samyaksambuddha (Buddha's title), can truly explain the Dharma (teachings) that has been heard. The Buddha, with unobstructed wisdom, explains it truthfully, and all the assembly rejoices.』

The Great Vaipulya Mahasamghata Sutra, Volume 15 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamghata Sutra

The Great Vaipulya Mahasamghata Sutra, Volume 16

Translated by Tripitaka Dharmaraksha of Northern Liang, Chapter 8, Section 3: The Akasagarbha Bodhisattva

At that time, among the assembly, there was a Bodhisattva named Quick Eloquence, who immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, faced the Buddha and said: 『World Honored One! This Akasagarbha Bodhisattva, for what reason is he called Akasagarbha (Space Treasury)?』

The Buddha told the Bodhisattva Quick Eloquence: 『Good man! It is like a great wealthy elder, who has many people, and countless storehouses filled with treasures. He is able to practice giving without any stinginess in his heart. When he practices giving, the poor come to him, and he gives them whatever they need. He opens his great treasure and gives it all to them. Those beings are all satisfied, and the elder is happy and without regret after giving. Good man! The Akasagarbha Bodhisattva is also like this. He constantly practices meritorious deeds, achieves the power of skillful means, dedicates his merits, his precepts are pure, he achieves the power of spiritual feet, he is purely and ultimately pure, his wishes are fulfilled, he knows all dharmas (teachings) are like illusions, he obtains the spiritual power of the Tathagata, and in space, according to what beings need, whether it is Dharma giving or material giving, he is able to give it all, making them all happy. Therefore, good man! This worthy one, with this skillful wisdom, is called Akasagarbha.』

『Furthermore, good man! In the past, immeasurable asamkhya kalpas (extremely long time units), and beyond immeasurable asamkhya kalpas, inconceivable, immeasurable, and uncountable time ago. At that time, a Buddha appeared in the world, named Universal Light King Tathagata (Buddha's title), Arhat (Buddha's title).』

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、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界名曰大云清凈，劫名虛空凈。是大云清凈世界，豐足熾盛安隱快樂，多諸天人，地平如掌，無諸沙礫荊棘，寶繩界道，雜寶莊嚴軟如天衣，閻浮檀金華遍佈其地，眾寶間錯。世界眾生無上中下，人天同等如兜率天。彼世界無有村營城邑聚落，是諸天人各有寶樓臺觀，人宮在地、天處虛空，以此為異。是普光明王如來壽命十六中劫，純以菩薩為僧，有六十那由他，皆得神通遊戲，于菩薩行悉得自在。

「爾時，於三千大千世界處中有一四天下，名曰日明，如來於中成阿耨多羅三藐三菩提，於三千大千世界而作佛事。彼日明四天下中有轉輪聖王，名功德莊嚴，於四天下而得自在，七寶成就，是大聖王。於四天下中起七寶臺，東西八由旬南北四由旬，周匝有五百園觀。是功德莊嚴聖王，有三十三萬六千宮人婇女，端正殊妙如天玉女，有四萬童子端正勇健，各與半那羅延力等。

「爾時，功德莊嚴王與童子婇女及諸眷屬俱，出詣大樂莊嚴園遊觀，作樂歌舞以自娛樂。爾時，眾中有二大夫人：一名、德威；二名、德光。離本坐處詣一樹下，思惟諸行無常。當作是思惟時，各有一子化生抱上，端正殊妙成就第一微妙之色，相好嚴身觀者無

厭，身放大光普照園觀。于上空中諸天唱言：『此二童子：一名、師子；二名、師子進。』從是以來常名師子、師子進。

「爾時，二子適生不久說諸妙偈，贊功德莊嚴王言：

「『昔造善惡不敗忘，　　供養諸佛亦不失， 　　純至不捨菩提心，　　堅持所聞不忘智。 　　調伏自守不失戒，　　忍辱軟和善防護， 　　能報恩者造善業，　　能勤精進不失道。 　　善能專心定諸根，　　心能分別思惟慧， 　　以智慧造不濁業，　　以此凈法證菩提。 　　不為煩惱所染著，　　善能分別諸義趣， 　　是故能捨受胎形，　　化生清凈蓮華中。 　　我等從上醫王佛，　　聞此普光明如來， 　　智慧無等叵思議，　　故來至此為法故。 　　愿共父王到佛所，　　禮拜供養大法王， 　　諸佛世尊甚難值，　　亦如優曇波羅華。』 　　王聞是語甚適意，　　時會大眾皆歡喜， 　　百千萬種導從王，　　俱共發進向佛所。 　　到已瓔珞及雜華，　　涂香伎樂諸供具， 　　供養圍繞七匝已，　　合掌敬禮在前立。 　　爾時師子師子進，　　頂禮兩足天人尊， 　　以口嗚足而讚歎，　　言辭妙巧順法義。 　『世尊是舍依止護，　　為世盲冥開大明。 　　體眾心行到彼岸，　　隨所信樂能悅

【現代漢語翻譯】 現代漢語譯本 厭倦了，身體放出巨大的光芒，普照整個園林。在空中，諸天神唱道：『這兩個童子，一個名叫師子（Simha，意為獅子），另一個名叫師子進（Simhavikramin，意為獅子行進）。』從那時起，他們就一直被稱為師子和師子進。 「那時，這兩個孩子剛出生不久，就說出美妙的偈頌，讚美功德莊嚴王： 『過去所造的善惡都不會被遺忘，供養諸佛的功德也不會消失， 純粹至誠，不捨棄菩提心，堅持所聽聞的智慧而不忘失。 調伏自己，堅守戒律而不犯，忍辱柔和，善於防護， 能夠報恩的人會造善業，能夠勤奮精進的人不會迷失正道。 善於專心，使諸根安定，心能分別，思維智慧， 以智慧造作不污濁的業，以此清凈的法證得菩提。 不被煩惱所染著，善於分別各種義理和趣味， 因此能夠捨棄受胎的形體，化生在清凈的蓮花之中。 我們從上醫王佛（Bhaisajyaraja，藥王佛）那裡，聽聞了普光明如來（Samantaprabhasa，普光佛）的教誨， 他的智慧無與倫比，不可思議，所以來到這裡是爲了佛法。 愿與父王一同前往佛陀所在之處，禮拜供養大法王， 諸佛世尊非常難得一見，就像優曇波羅花一樣稀有。』 國王聽到這些話非常高興，當時在場的大眾也都歡喜， 成百上千萬的隨從簇擁著國王，一同前往佛陀所在之處。 到達后，他們用瓔珞和各種鮮花，涂香和伎樂等供品， 供養並圍繞佛陀七圈后，合掌恭敬地站在佛前。 那時，師子和師子進，頂禮天人尊的足下， 用口親吻佛足並讚歎，言辭巧妙，順應佛法真義。 『世尊是我們的依靠、庇護和救護，為世間的盲人開啟光明。 您能體察眾生的心行，引導他們到達彼岸，隨順眾生的信仰和喜好，使他們歡悅。』

【English Translation】 English version Wearied, his body emitted great light, illuminating the entire garden. In the sky, the devas sang, 『These two boys, one named Simha (Lion), and the other named Simhavikramin (Lion's Progress).』 From then on, they were always called Simha and Simhavikramin. 「At that time, the two boys, shortly after their birth, spoke wonderful verses, praising King Gunavyuha (King of Meritorious Adornment): 『The good and evil deeds of the past are not forgotten, nor is the merit of offering to all Buddhas lost, Pure and sincere, not abandoning the Bodhi mind, upholding the wisdom they have heard without forgetting. Subduing themselves, keeping the precepts without transgression, enduring with gentleness, and being good at protection, Those who can repay kindness create good karma, and those who can diligently strive do not lose the path. Being good at focusing the mind, stabilizing the senses, the mind can discern, and contemplate wisdom, With wisdom, they create pure karma, and with this pure Dharma, they attain Bodhi. Not being tainted by afflictions, being good at discerning various meanings and interests, Therefore, they can abandon the form of being born from a womb, and be born in a pure lotus flower. We have heard from Bhaisajyaraja (Medicine King Buddha), about the teachings of Samantaprabhasa (Universal Light Buddha), His wisdom is unparalleled and inconceivable, so we have come here for the sake of the Dharma. May we go with our father to where the Buddha is, to bow and make offerings to the great Dharma King, The Buddhas, the World Honored Ones, are very rare to encounter, just like the Udumbara flower.』 The king was very pleased to hear these words, and the assembly present was also delighted, Hundreds of millions of followers escorted the king, and together they proceeded to where the Buddha was. Upon arriving, they used necklaces and various flowers, fragrant ointments, and musical instruments as offerings, After making offerings and circumambulating the Buddha seven times, they stood before him with palms joined in reverence. At that time, Simha and Simhavikramin, bowed at the feet of the Honored One of gods and humans, Kissed the Buddha's feet with their mouths and praised him, their words skillful and in accordance with the Dharma. 『World Honored One, you are our refuge, protection, and salvation, opening the light for the blind in the world. You can understand the minds and actions of beings, guide them to the other shore, and according to their beliefs and preferences, make them joyful.』

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可。 　　今此大王恃王位，　　貪著色聲香味法， 　　是故不來至佛所，　　失供養佛不聞法。 　　快哉世尊生大悲，　　愿說無上菩提法， 　　令此大王發道心，　　堅固不退于佛智。』 　　佛踴八十多羅樹，　　處在虛空告王言： 　『人王汝今至心聽，　　聞已如法而奉行。 　　五欲無常喻如夢，　　命喻草木如霜露， 　　王及國邑如幻化，　　是故智者不足貪。 　　習行欲者無厭足，　　習欲渴愛更增心， 　　習猶未足而命終，　　唯得聖智者乃足。 　　汝當善順觀己身，　　諸陰如幻不堅固， 　　四大其猶如毒蛇，　　六情無實如空聚。 　　妻子珍寶及王位，　　臨命終時無隨者， 　　唯戒及施不放逸，　　今世後世為伴侶。 　　觀我神足力無畏，　　以諸相好莊嚴身， 　　辭應弟子徒眾等，　　是故王宜發道心。』 　　大王即時聞法已，　　妻子眷屬皆歡喜， 　　七十六千億眾俱，　　皆發無上菩提心， 　　皆言我已發道心，　　誓度一切諸眾生， 　　我等涉行為眾生，　　成正覺已度脫之。

「爾時，功德莊嚴王從佛聞說如斯等偈，及見神變已，復增益堅固菩提之心。頂禮佛足，而白佛言：『唯愿世尊及菩薩弟子大眾，受我八萬四千歲請，愿以衣服、飲

【現代漢語翻譯】 現代漢語譯本 『如今這位大王仗恃著王位，貪戀著色、聲、香、味、法（五欲），因此不來佛陀這裡，錯失了供養佛陀和聽聞佛法的機會。 世尊啊，您真是太偉大了，生起了大慈悲心，愿您宣說無上的菩提之法，讓這位大王發起道心，堅定不退轉于佛陀的智慧。 佛陀躍升到八十棵多羅樹（一種高大的樹）的高度，停留在虛空中，告訴國王說：『人王啊，你現在要專心聽，聽了之後要如法奉行。 五欲是無常的，就像夢一樣；生命就像草木上的霜露一樣短暫；國王和他的國都就像幻化一樣虛幻，所以有智慧的人不應該貪戀。 習慣於追求慾望的人永遠不會滿足，追求慾望的渴愛只會讓內心更加增長，即使追求到死也仍然不會滿足，只有獲得聖智的人才能真正滿足。 你應該好好地觀察自己的身體，諸陰（五蘊）就像幻象一樣不堅固，四大（地、水、火、風）就像毒蛇一樣危險，六情（眼、耳、鼻、舌、身、意）沒有實體，就像空虛的聚集。 妻子、珍寶和王位，在臨終的時候沒有一樣可以跟隨你，只有戒律和佈施，以及不放逸的行為，才能在今生和來世成為你的伴侶。 看看我神通的力量和無畏，用各種相好莊嚴自身，我辭別了弟子和徒眾等，所以國王你應當發起道心。』 大王當時聽聞佛法后，妻子和眷屬都非常歡喜，七十六千億大眾都一起發起了無上的菩提心， 他們都說：『我們已經發起了道心，誓願度脫一切眾生，我們修行是爲了眾生，成就正覺之後再來度脫他們。』 『當時，功德莊嚴王從佛陀那裡聽聞了這些偈頌，並且看到了神變之後，更加增長了堅固的菩提之心。他頂禮佛足，對佛陀說：『唯愿世尊和菩薩弟子大眾，接受我八萬四千歲（時間單位）的供養，用衣服、飲食、床鋪、醫藥等來供養。』

【English Translation】 English version 'Now this great king relies on his royal position,貪著色聲香味法(greedily attached to forms, sounds, smells, tastes, and objects of mind), therefore he does not come to the Buddha, missing the opportunity to make offerings to the Buddha and hear the Dharma. How wonderful, World Honored One, you have generated great compassion, may you speak the unsurpassed Dharma of Bodhi, so that this great king may generate the aspiration for enlightenment, and firmly not regress from the wisdom of the Buddha.' The Buddha rose to the height of eighty Tala trees (a tall tree), and stayed in the void, telling the king: 'King, you should now listen attentively, and after hearing, practice according to the Dharma. The five desires are impermanent, like a dream; life is like frost and dew on grass and trees; the king and his kingdom are like illusions, therefore the wise should not be greedy. Those who are accustomed to pursuing desires are never satisfied, the thirst for desire only increases the mind, even if they pursue it until death, they will still not be satisfied, only those who attain holy wisdom are truly satisfied. You should carefully observe your own body, the skandhas (five aggregates) are like illusions, not firm, the four elements (earth, water, fire, wind) are like poisonous snakes, the six senses (eye, ear, nose, tongue, body, mind) are without substance, like an empty gathering. Wife, treasures, and the royal position, at the time of death, none of them can follow you, only precepts and giving, and non-negligent behavior, can be your companions in this life and the next. Look at my power of spiritual abilities and fearlessness, adorning my body with various marks and characteristics, I have bid farewell to my disciples and followers, therefore, king, you should generate the aspiration for enlightenment.' The great king, upon hearing the Dharma, was filled with joy, along with his wife and family, seventy-six thousand billion people all generated the unsurpassed Bodhi mind, They all said: 'We have already generated the aspiration for enlightenment, vowing to liberate all sentient beings, we practice for the sake of sentient beings, and after attaining perfect enlightenment, we will liberate them.' 'At that time, King Merit Adornment, after hearing these verses from the Buddha and seeing the miraculous transformations, further increased his firm Bodhi mind. He bowed at the Buddha's feet and said to the Buddha: 'May the World Honored One and the great assembly of Bodhisattva disciples accept my offerings for eighty-four thousand years (a unit of time), with clothing, food, bedding, and medicine.'

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食、臥具、醫藥，給侍所須。』

「爾時，世尊及諸大眾，為憐愍王故即便受請。於是功德莊嚴王知佛受其請已，歡喜踴躍頂禮佛足，繞已便去。

「時，王子師子、師子進及二萬王子，舍世王位，于佛法中剃除須發出家修道，勤行精進樂求善法。師子及師子進出家未久，得五神通堅固不退。彼佛知此二人得神通已，加其威神，常為眾生演說妙法。彼二比丘即于彼三千大千世界，從國至國、從四天下至四天下，施作佛事而為說法。彼二比丘，以如是因緣，化度無量阿僧祇眾生，令堅固不退于無上大乘。

「爾時，功德莊嚴王於八萬四千歲中，以諸樂具供養世尊及大眾已，與一切群臣前後侍從，為聽法故往至佛所，而作是念：『我諸子等剃除須發出家修道，常受供養自不行施，亦未見得過人之法，寧可還家舍財佈施修諸功德，如我所種善根耶！』爾時，普光明王如來即知功德莊嚴王心，告師子進菩薩言：『善男子！現汝自在功德神力大菩薩變現，使此大眾普得見聞，回彼邪心使得正見，為降伏諸魔外道故。』

「爾時，師子進菩薩即時入定已，現如是等相，使三千大千世界六變振動，于上虛空中雨種種妙物，所謂諸華香、末香、涂香，繒蓋幢幡，作種種天樂，美膳飲食，瓔珞衣服，種種珍寶，

【現代漢語翻譯】 『食物、臥具、醫藥，都供給他們所需。』

「那時，世尊和所有大眾，因為憐憫國王的緣故就接受了邀請。於是功德莊嚴王知道佛陀接受了他的邀請后，歡喜雀躍，頂禮佛足，繞佛后便離開了。

「當時，王子師子（Simha，意為獅子）、師子進（Simhavikrānta，意為獅子奮迅）和兩萬王子，捨棄了世俗的王位，在佛法中剃除鬚髮，出家修道，勤奮精進，樂於追求善法。師子和師子進出家不久，就獲得了五神通，堅固不退。那位佛陀知道這二人已得神通后，加持他們的威神，常常為眾生演說微妙的佛法。這兩位比丘就在那三千大千世界中，從一個國家到另一個國家，從一個四天下到另一個四天下，施行佛事，為人說法。這兩位比丘，以這樣的因緣，化度了無量阿僧祇的眾生，使他們堅固不退于無上大乘。

「那時，功德莊嚴王在八萬四千年中，用各種樂具供養世尊和大眾后，與所有大臣前後侍從，爲了聽法來到佛陀處，心中想著：『我的這些兒子們剃除須發出家修道，常常接受供養卻不自己佈施，也沒有見到他們獲得什麼超凡的成就，難道可以讓他們還俗回家，捨棄財產佈施，修習各種功德，像我所種的善根一樣嗎！』那時，普光明王如來（Prakāśaprabha，意為光明普照）立刻知道功德莊嚴王的心思，告訴師子進菩薩說：『善男子！展現你的自在功德神力，大菩薩的變現，使這些大眾普遍得見得聞，迴轉他們的邪心，使他們獲得正見，爲了降伏各種魔和外道。』

「那時，師子進菩薩立刻入定，展現了這樣的景象，使三千大千世界發生六種震動，在上面的虛空中降下各種美妙的物品，如各種鮮花、香粉、涂香，絲綢傘蓋、幢幡，演奏各種天樂，美味佳餚，瓔珞衣服，各種珍寶，

【English Translation】 'Food, bedding, and medicine, providing all their needs.'

'At that time, the World Honored One and all the assembly, out of compassion for the king, accepted the invitation. Then, King Guṇālaṃkāra (King of Meritorious Adornment) knowing that the Buddha had accepted his invitation, rejoiced and prostrated at the Buddha's feet, circumambulated him, and then departed.'

'At that time, Prince Simha (Lion), Prince Simhavikrānta (Lion's Advance), and twenty thousand princes, abandoning their worldly royal positions, shaved their heads and beards in the Buddha's Dharma, left home to cultivate the Way, diligently practiced, and joyfully sought good Dharma. Simha and Simhavikrānta, not long after leaving home, attained the five supernormal powers, firm and unretreating. That Buddha, knowing that these two had attained supernormal powers, added to their majestic power, and constantly expounded the wonderful Dharma for sentient beings. These two Bhikshus, in that three thousand great thousand world, traveled from country to country, from one four-continent world to another, performing Buddha's work and teaching the Dharma. These two Bhikshus, through such causes and conditions, converted immeasurable asaṃkhya (countless) sentient beings, causing them to be firm and unretreating in the unsurpassed Great Vehicle.'

'At that time, King Guṇālaṃkāra, for eighty-four thousand years, having offered various pleasures to the World Honored One and the assembly, with all his ministers attending him, went to the Buddha to listen to the Dharma, thinking: 『These sons of mine have shaved their heads and beards to leave home and cultivate the Way, constantly receiving offerings but not giving themselves, nor have I seen them attain any extraordinary achievements. Could it be that they should return home, give up their wealth to make offerings, and cultivate various merits, like the good roots I have planted?』 At that time, the Tathāgata Prakāśaprabha (Radiant Light) immediately knew King Guṇālaṃkāra's thoughts and said to Bodhisattva Simhavikrānta: 『Good man! Manifest your self-mastery, meritorious power, and the great Bodhisattva's transformation, so that this assembly may universally see and hear, turn their wrong minds, and enable them to gain right view, for the purpose of subduing all demons and heretics.』

'At that time, Bodhisattva Simhavikrānta immediately entered samadhi and manifested such signs, causing the three thousand great thousand world to shake in six ways, and in the upper void, rained down various wonderful things, such as various flowers, powdered incense, fragrant ointments, silk canopies and banners, played various heavenly music, delicious foods, necklaces, clothing, and various treasures,'

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皆從空中繽紛而下。雨如此寶，滿足三千大千世界，眾生得未曾有，皆大喜悅。爾時，從地神諸天上至阿迦膩吒天皆歡喜踴躍，唱如是言：『此大菩薩，可名虛空藏。所以然者，以從虛空中能雨無量珍寶充足一切。』爾時，世尊即印可其言，名虛空藏。

「於是功德莊嚴王見師子進作如是無量神變，心凈踴悅得未曾有，舍憍慢心合掌向佛，作如是言：『希有，世尊！菩薩功德智慧乃能如是，自然而雨無量珍寶，充足一切終無窮盡。世尊！在家者施所益無幾；夫出家者以神通力施無崖際。在家者施不稱彼意，雖施猶吝以為苦惱；出家者施能適彼意，亦不吝惜不生苦惱。』

「爾時，功德莊嚴王即舍王位與子吉意，以真信心剃除鬚髮，于佛法中出家修道。出家已，為增長善法故常勤精進，出家未久修得四禪四無量心及五神通。時吉意王以法治化，國無怨者，精進不廢供養世尊。」

佛復告速辯菩薩：「善男子！爾時功德莊嚴王者豈異人乎？莫造斯觀，即拘留孫如來是；爾時師子菩薩者，則我身是；爾時，師子進菩薩者，即虛空藏菩薩是。善男子！虛空藏菩薩當乎爾時，初于空中雨無量珍寶，以是因緣常名虛空藏。善男子！爾時王子吉意者，今彌勒菩薩是。爾時二萬王子于彼佛法中出家者，今與虛空藏菩

【現代漢語翻譯】 現代漢語譯本 都從空中紛紛落下。這寶雨如此豐沛，足以滿足三千大千世界，眾生從未見過，都非常喜悅。當時，從地神到諸天，一直到阿迦膩吒天（色界頂層天）都歡喜雀躍，齊聲說道：『這位大菩薩，可以稱為虛空藏（菩薩名）。之所以這樣說，是因為他能從虛空中降下無量珍寶，充足一切。』當時，世尊就認可了他們的說法，稱他為虛空藏。 於是功德莊嚴王看到師子進（菩薩名）展現如此無量的神通變化，內心清凈歡喜，前所未有，便捨棄了驕慢之心，合掌向佛，說道：『稀有啊，世尊！菩薩的功德智慧竟然能達到如此境界，自然而然地降下無量珍寶，充足一切，永無止境。世尊！在家之人佈施所能利益的很少；而出家之人以神通力佈施則無邊無際。在家之人佈施不能完全滿足對方的心意，即使佈施了也仍然吝嗇，因此感到苦惱；而出家之人佈施能滿足對方的心意，也不吝惜，不會產生苦惱。』 當時，功德莊嚴王就捨棄了王位，將王位傳給兒子吉意（人名），以真誠的信心剃除鬚髮，在佛法中出家修行。出家后，爲了增長善法，他常常勤奮精進，出家不久就修得了四禪（色界四種禪定）、四無量心（慈、悲、喜、舍四種心境）以及五神通（天眼通、天耳通、他心通、宿命通、神足通）。當時，吉意王以佛法治理國家，國內沒有怨恨之人，他精進不懈地供養世尊。 佛又告訴速辯菩薩：『善男子！當時的功德莊嚴王難道是別人嗎？不要這樣認為，他就是拘留孫如來（過去七佛之一）；當時的師子菩薩，就是我的前身；當時的師子進菩薩，就是虛空藏菩薩。善男子！虛空藏菩薩當時，最初在空中降下無量珍寶，因此因緣，他常被稱為虛空藏。善男子！當時的王子吉意，就是現在的彌勒菩薩（未來佛）。當時在那佛法中出家的二萬王子，現在與虛空藏菩薩一起。』

【English Translation】 English version All fell from the sky in a colorful array. This rain of treasures was so abundant that it satisfied the three thousand great thousand worlds. The sentient beings had never seen anything like it and were all greatly delighted. At that time, from the earth deities to the heavens, up to the Akanistha Heaven (the highest heaven in the realm of form), all rejoiced and exclaimed: 『This great Bodhisattva can be called Akasagarbha (Bodhisattva's name). The reason for this is that he can rain down immeasurable treasures from the void, fulfilling all.』 At that time, the World Honored One affirmed their words and named him Akasagarbha. Then, King Merit Adornment, seeing Simhavikridita (Bodhisattva's name) display such immeasurable miraculous transformations, his mind became pure and joyful, something he had never experienced before. He abandoned his arrogance, put his palms together towards the Buddha, and said: 『How rare, World Honored One! The merit and wisdom of a Bodhisattva can reach such a state, naturally raining down immeasurable treasures, fulfilling all without end. World Honored One! The benefits of giving by a householder are few; while a renunciate, with his miraculous powers, gives without limit. A householder's giving does not fully satisfy the recipient's mind, and even when giving, they are still stingy, thus causing suffering; while a renunciate's giving satisfies the recipient's mind, and they are not stingy, thus not causing suffering.』 At that time, King Merit Adornment relinquished his throne, passing it on to his son, Jiyi (person's name), and with true faith, shaved his head and beard, and renounced the world to practice the Dharma. After renouncing, in order to increase good dharmas, he was always diligent and zealous. Not long after renouncing, he attained the four dhyanas (four meditative states in the realm of form), the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), and the five supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, and magical powers). At that time, King Jiyi governed the country with the Dharma, and there were no resentful people in the country. He diligently and unceasingly made offerings to the World Honored One. The Buddha then said to the Bodhisattva Quick Eloquence: 『Good man! Was the King Merit Adornment of that time someone else? Do not think so. He was the Krakucchanda Tathagata (one of the past seven Buddhas); the Bodhisattva Simha of that time was my former self; and the Bodhisattva Simhavikridita of that time was the Bodhisattva Akasagarbha. Good man! The Bodhisattva Akasagarbha, at that time, first rained down immeasurable treasures from the sky, and because of this cause, he is always called Akasagarbha. Good man! The prince Jiyi of that time is now the Bodhisattva Maitreya (the future Buddha). The twenty thousand princes who renounced the world in that Buddha's Dharma at that time are now with the Bodhisattva Akasagarbha.』

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薩來此眾中聽法者是。于彼佛法中先出家者，彼王內外眷屬及王子所化眾生，今現在十方行菩薩道。是故速辯！菩薩應常凈戒眾增長本願，以凈戒眾增長本願故，隨欲所作皆能成辦。」

爾時，眾中有諸菩薩，渴仰欲見虛空藏神變之力：「虛空藏相貌云何？」

爾時，世尊知眾心所念，即告虛空藏菩薩言：「善男子！現汝神變虛空藏相。」

爾時，虛空藏菩薩即入稱一切眾生意三昧，入已以此三昧力故，於此三千大千世界，妙寶莊嚴堂上虛空中，雨種種妙物，隨眾生所欲盡給足之。所謂須華雨華，須鬘、須香、須末香、須涂香、須繒蓋幢幡、須種種音樂、須嚴身之具瓔珞衣服、須肴膳飲食、須車乘翼從、須金銀琉璃頗梨車渠馬瑙真珠珊瑚，雨如是等種種珍寶隨意與之。有須法欲法樂法之者，于虛空中隨所樂聞，出衆法音悅可耳根。所謂契經、音合偈經、受記經、偈經、結可經、因緣經、雙句經、本生經、勝處經、方等經、未曾有經、大教敕法，須如是等經者，盡出應之。須譬喻者、須那羅等變音者、須巧言語音者、須種種雜音者、須甚深音者、須方便淺音者，須如是等音者，盡出應之。須聲聞乘度者，出四諦法音應之。須緣覺乘度者，出甚深十二因緣法音應之。須大乘度者，出六波羅蜜不退轉法音

【現代漢語翻譯】 現代漢語譯本：薩來此眾中聽法的人是，在佛法中先出家的人，那些國王的內外眷屬以及被王子所教化的眾生，現在都在十方世界行菩薩道。因此要迅速明辨！菩薩應當常常以清凈的戒律來增長自己的本願，因為以清凈的戒律增長本願的緣故，隨心所欲地去做任何事都能成功。 當時，大眾中有一些菩薩，渴望見到虛空藏菩薩的神變之力：『虛空藏菩薩的相貌是怎樣的？』 這時，世尊知道大眾心中的想法，就告訴虛空藏菩薩說：『善男子！展現你的神變和虛空藏菩薩的相貌。』 當時，虛空藏菩薩立即進入名為『稱一切眾生意』的三昧（一種禪定狀態），進入三昧后，憑藉這種三昧的力量，在這個三千大千世界中，在用美妙的寶物裝飾的殿堂上方的虛空中，降下各種各樣的奇妙物品，滿足眾生的一切需求。例如，需要花就降下花，需要花環就降下花環，需要香就降下香，需要末香就降下末香，需要涂香就降下涂香，需要絲綢傘蓋和旗旛就降下絲綢傘蓋和旗旛，需要各種音樂就降下各種音樂，需要裝飾身體的瓔珞和衣服就降下瓔珞和衣服，需要美味的食物就降下美味的食物，需要車乘和隨從就降下車乘和隨從，需要金、銀、琉璃、頗梨（水晶）、車渠（硨磲）、瑪瑙、真珠、珊瑚就降下金、銀、琉璃、頗梨、車渠、瑪瑙、真珠、珊瑚等各種珍寶，隨眾生的意願給予他們。如果有人需要佛法、想要法樂、想要佛法的，就在虛空中，隨著他們所喜歡聽的，發出各種佛法之音，使他們的耳朵感到愉悅。例如，需要契經（佛陀的教誨）、音合偈經（用韻文表達的佛經）、受記經（預言成佛的經典）、偈經（用詩歌形式表達的佛經）、結可經（總結教義的經典）、因緣經（講述因果關係的經典）、雙句經（用對偶句表達的經典）、本生經（講述佛陀前世故事的經典）、勝處經（講述修行方法的經典）、方等經（廣大的佛法經典）、未曾有經（講述奇特事件的經典）、大教敕法（佛陀的教誨），如果需要這些經典，就全部給予他們。如果需要譬喻，需要那羅（一種鳥）等變音，需要巧妙的言語，需要各種雜音，需要深沉的聲音，需要方便的淺顯的聲音，如果需要這些聲音，就全部給予他們。如果需要用聲聞乘（小乘佛教）來度化，就發出四諦（苦、集、滅、道）的法音來回應他們。如果需要用緣覺乘（中乘佛教）來度化，就發出甚深的十二因緣的法音來回應他們。如果需要用大乘來度化，就發出六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）不退轉的法音。

【English Translation】 English version: Those who have come to this assembly to hear the Dharma are those who first left home in the Buddha's Dharma. The king's inner and outer family members, as well as the beings transformed by the princes, are now practicing the Bodhisattva path in the ten directions. Therefore, be quick to understand! Bodhisattvas should always increase their original vows with pure precepts. Because they increase their original vows with pure precepts, they can accomplish whatever they desire. At that time, there were Bodhisattvas in the assembly who yearned to see the miraculous powers of Bodhisattva Akasagarbha (Space Treasury): 'What is the appearance of Bodhisattva Akasagarbha?' Then, the World Honored One, knowing the thoughts in the minds of the assembly, said to Bodhisattva Akasagarbha: 'Good man! Manifest your miraculous powers and the appearance of Bodhisattva Akasagarbha.' At that time, Bodhisattva Akasagarbha immediately entered the Samadhi (a state of meditative consciousness) called 'Accomplishing the Thoughts of All Beings.' Having entered this Samadhi, by the power of this Samadhi, in this great trichiliocosm, in the empty space above the hall adorned with wonderful treasures, he rained down all kinds of wonderful things, fulfilling all the desires of sentient beings. For example, if they needed flowers, he rained down flowers; if they needed garlands, he rained down garlands; if they needed incense, he rained down incense; if they needed powdered incense, he rained down powdered incense; if they needed perfumed ointment, he rained down perfumed ointment; if they needed silk canopies and banners, he rained down silk canopies and banners; if they needed various kinds of music, he rained down various kinds of music; if they needed ornaments for the body, such as necklaces and clothing, he rained down necklaces and clothing; if they needed delicious food, he rained down delicious food; if they needed carriages and attendants, he rained down carriages and attendants; if they needed gold, silver, lapis lazuli, crystal, tridacna, agate, pearls, and coral, he rained down gold, silver, lapis lazuli, crystal, tridacna, agate, pearls, and coral, and gave them all kinds of treasures according to their wishes. If there were those who needed the Dharma, desired the joy of the Dharma, or wanted the Dharma, in the empty space, according to what they liked to hear, he emitted various Dharma sounds that pleased their ears. For example, if they needed Sutras (Buddha's teachings), Gathas (verses) with musical accompaniment, Sutras of Prediction, Gatha Sutras, Sutras of Conclusion, Sutras of Causation, Sutras of Double Verses, Sutras of Previous Lives, Sutras of Superior Places, Vaipulya Sutras (extensive teachings), Sutras of the Unprecedented, and the Great Teachings of the Buddha, he would provide all of these Sutras. If they needed parables, needed the changing sounds of a Narayana bird, needed skillful speech, needed various mixed sounds, needed profound sounds, or needed convenient and simple sounds, he would provide all of these sounds. If there were those who needed to be liberated by the Sravaka Vehicle (the path of the disciples), he would emit the Dharma sound of the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering) to respond to them. If there were those who needed to be liberated by the Pratyekabuddha Vehicle (the path of the solitary realizers), he would emit the profound Dharma sound of the Twelve Links of Dependent Origination to respond to them. If there were those who needed to be liberated by the Mahayana Vehicle (the Great Vehicle), he would emit the Dharma sound of the Six Paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom) that does not regress.

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應之。又于空中出諸妙偈曰：

「說諸法性，　　如虛空等，　　今說其門， 　眾咸諦聽。　　如空無高，　　亦無有下， 　以無高下，　　亦無體性。　　如空無生， 　亦無有滅，　　以無生滅，　　性不敗壞。 　如空無增，　　亦無有減；　　以無增減， 　同諸法相。　　如空無明，　　亦無有闇， 　以無明闇，　　心性亦爾。　　如日照空， 　亦無有喜，　　不照不憂，　　智者學爾。 　如雨鉾箭，　　不傷于空，　　行者修空， 　亦不可傷。　　如空水潤，　　無有喜悅， 　智者稱利，　　亦無喜悅。　　如空譭譽， 　無有分別，　　智者譭譽，　　亦復如是。 　如動大地，　　空終不動，　　智者無依， 　不動法性。　　如干大炭，　　不燒虛空， 　知煩惱者，　　不為所燒。　　如空常住， 　無有敗壞，　　諸法亦爾，　　常住法界。 　喻如虛空，　　受一切色，　　法界亦爾， 　受一切法。　　如空非色，　　相不可見， 　心性如是，　　同空無相。　　虛空假名， 　無有形貌，　　心意識然，　　亦假名說。 　如空無邊，　　終不可取，　　大人智然， 　與虛空等。　　如鳥行空，　　無有足跡， 　行菩提然，　　行不可見。　　身滅過去， 　如

【現代漢語翻譯】 現代漢語譯本 他迴應道。又從空中發出各種美妙的偈頌說： 『宣說諸法的本性，如同虛空一般，現在宣說它的法門，大家仔細聽著。 如同虛空沒有高處，也沒有低處，因為沒有高低，也沒有實體。 如同虛空沒有產生，也沒有消滅，因為沒有產生和消滅，其本性不會敗壞。 如同虛空沒有增加，也沒有減少；因為沒有增加和減少，與諸法的實相相同。 如同虛空沒有光明，也沒有黑暗，因為沒有光明和黑暗，心性也是如此。 如同太陽照耀虛空，沒有喜悅，不照耀也不憂愁，有智慧的人應當學習這樣。 如同雨水和箭矢，不能傷害虛空，修行空性的人，也不會被傷害。 如同虛空被水滋潤，沒有喜悅，有智慧的人獲得利益，也沒有喜悅。 如同虛空受到譭謗和讚譽，沒有分別，有智慧的人受到譭謗和讚譽，也是如此。 如同大地動搖，虛空始終不動，有智慧的人沒有依賴，不動搖於法的本性。 如同乾燥的大炭，不能燃燒虛空，知道煩惱的人，不會被煩惱所燃燒。 如同虛空常住，沒有敗壞，諸法也是如此，常住在法界（Dharmadhatu，一切法的本性或領域）。 譬如虛空，容納一切色相，法界也是如此，容納一切法。 如同虛空不是色相，其相不可見，心性也是如此，與虛空一樣沒有相狀。 虛空只是假名，沒有形貌，心、意識也是如此，只是假名而說。 如同虛空無邊無際，終究不可把握，大人的智慧也是如此，與虛空相等。 如同鳥在空中飛行，沒有足跡，修行菩提（Bodhi，覺悟）也是如此，其行跡不可見。 身體滅亡過去，如同

【English Translation】 English version He responded. And from the sky, various wonderful verses emerged, saying: 'Speaking of the nature of all dharmas (phenomena), like the void, now I speak of its gate, all listen attentively. Like the void, there is no high, nor is there low, because there is no high or low, nor is there substance. Like the void, there is no birth, nor is there extinction, because there is no birth or extinction, its nature is not corrupted. Like the void, there is no increase, nor is there decrease; because there is no increase or decrease, it is the same as the characteristics of all dharmas. Like the void, there is no light, nor is there darkness, because there is no light or darkness, the nature of mind is also like this. Like the sun shining on the void, there is no joy, not shining is also without sorrow, the wise should learn this. Like rain and arrows, they cannot harm the void, those who cultivate emptiness, also cannot be harmed. Like the void being moistened by water, there is no joy, the wise gaining benefit, also have no joy. Like the void receiving slander and praise, there is no distinction, the wise receiving slander and praise, are also like this. Like the earth shaking, the void remains still, the wise have no reliance, not shaking in the nature of dharma. Like dry large charcoal, it cannot burn the void, those who know afflictions, will not be burned by afflictions. Like the void abiding constantly, without corruption, all dharmas are also like this, abiding constantly in the Dharmadhatu (the realm of all dharmas). It is like the void, which accommodates all forms, the Dharmadhatu is also like this, accommodating all dharmas. Like the void is not form, its appearance cannot be seen, the nature of mind is also like this, the same as the void without appearance. The void is just a provisional name, without shape or form, mind and consciousness are also like this, just provisionally named. Like the void is boundless, ultimately cannot be grasped, the wisdom of a great person is also like this, equal to the void. Like birds flying in the sky, without footprints, cultivating Bodhi (enlightenment) is also like this, its path cannot be seen. The body perishes and passes away, like

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虛空等，　　現在諸陰，　　同虛空相。 　四大亦然，　　同如虛空，　　如三災後， 　無諸異相。　　一切眾生，　　不能滿空， 　凡夫如是，　　五欲無滿。　　若有聖智， 　知一切法，　　彼足無求，　　離淫貪著。 　如空廣大，　　無有邊崖，　　佛法亦爾， 　無有邊際。　　知諸法性，　　是佛法者， 　彼不依物，　　亦不捨物。　　知物非物， 　住于實際，　　於物非物，　　無有二相。 　以聲明空，　　空性非聲，　　無有音聲， 　是名為空。　　佛雖說空，　　終已無說， 　空性叵說，　　是故名空。　　如幻化夢， 　野馬影響，　　諸佛說法，　　皆悉如是。 　為導眾生，　　說如是喻，　　真凈之義， 　更無譬喻。　　諸法無相，　　以相如說， 　相及無相，　　法性俱無。　　空相為相， 　空亦無相，　　體此相者，　　是為菩薩。 　無滯無礙，　　無戲無動，　　無始無終， 　是為菩薩。　　不離眾生，　　非眾生數， 　如眾生性，　　是為菩薩。　　喻如幻師， 　殺眾幻人，　　實無死者，　　所度亦爾。 　幻與眾生，　　泥洹佛法，　　知同一性， 　無性無相。　　此大士得，　　無漏空藏， 　充足一切，　　不可窮盡。　　昔殖眾德

【現代漢語翻譯】 現代漢語譯本 虛空（空間）等同於現在的諸陰（五蘊，即色、受、想、行、識），都具有虛空的特性。 四大（地、水、火、風）也是如此，它們如同虛空一樣，就像三災（火災、水災、風災）過後，沒有任何差異的現象。 一切眾生，都無法填滿虛空，凡夫俗子也是這樣，他們的五欲（色、聲、香、味、觸）永遠無法滿足。 如果有聖者的智慧，能夠了解一切法的本質，他們就會感到滿足，不再有任何追求，從而遠離淫慾和貪著。 如同虛空廣大無邊，沒有盡頭，佛法也是如此，沒有邊際。 瞭解諸法實相，才是真正的佛法修行者，他們既不執著於事物，也不捨棄事物。 他們明白事物並非真實存在，安住于實相之中，對於事物和非事物，沒有二元對立的觀念。 用言語來闡明空性，但空性本身並非言語，沒有聲音，這才是所謂的空。 佛陀雖然宣說空性，但最終是無所說的，因為空性的本質是無法用言語表達的，所以才稱之為『空』。 如同幻化、夢境、野馬（海市蜃樓）、回聲和影子，諸佛所說的法，都像這些一樣。 爲了引導眾生，才用這些比喻來說明，而真正的清凈之義，是沒有任何比喻可以形容的。 諸法沒有固定的相狀，用相狀來描述，相狀和無相狀，在法性中都是不存在的。 以空相作為相狀，但空本身也是無相的，能夠體悟到這種相狀的人，就是菩薩。 他們沒有滯礙，沒有障礙，沒有戲論，沒有動搖，沒有開始，也沒有結束，這就是菩薩。 他們不離開眾生，但也不屬於眾生的範疇，如同眾生的本性一樣，這就是菩薩。 比如幻術師，殺死他所幻化的人，實際上並沒有人死亡，菩薩度化眾生也是如此。 幻化和眾生，涅槃和佛法，瞭解它們具有相同的本質，即無自性，無相狀。 這樣的大士，獲得了無漏的空性寶藏，能夠滿足一切，無窮無盡。 他們過去種下了許多功德。

【English Translation】 English version Space is like the present skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness), all sharing the characteristic of emptiness. The four great elements (earth, water, fire, and wind) are also like this, they are like space, just as after the three calamities (fire, water, and wind), there are no different phenomena. All sentient beings cannot fill space, and ordinary people are the same, their five desires (form, sound, smell, taste, and touch) can never be satisfied. If there is a sage's wisdom, who can understand the essence of all dharmas, they will feel content, no longer have any pursuits, and thus be free from lust and attachment. Just as space is vast and boundless, without end, so is the Buddha's Dharma, without limit. Understanding the true nature of all dharmas is the true practitioner of the Buddha's Dharma, they neither cling to things nor abandon them. They understand that things are not real, they abide in the true reality, and they have no dualistic concepts of things and non-things. Using words to explain emptiness, but emptiness itself is not words, there is no sound, this is what is called emptiness. Although the Buddha speaks of emptiness, ultimately there is nothing to say, because the essence of emptiness cannot be expressed in words, so it is called 'emptiness'. Like illusions, dreams, wild horses (mirages), echoes, and shadows, the teachings of the Buddhas are all like these. To guide sentient beings, these metaphors are used to explain, but the true meaning of purity cannot be described by any metaphor. All dharmas have no fixed characteristics, using characteristics to describe, characteristics and non-characteristics, in the nature of dharma, do not exist. Taking the characteristic of emptiness as a characteristic, but emptiness itself is also without characteristics, those who can realize this characteristic are Bodhisattvas. They have no stagnation, no obstacles, no play, no movement, no beginning, and no end, this is a Bodhisattva. They do not leave sentient beings, but they do not belong to the category of sentient beings, like the nature of sentient beings, this is a Bodhisattva. For example, a magician kills the people he has conjured, but in reality, no one dies, the Bodhisattva's salvation of sentient beings is also like this. Illusions and sentient beings, Nirvana and the Buddha's Dharma, understand that they have the same essence, that is, no self-nature, no characteristics. Such great beings have obtained the un-leaking treasure of emptiness, which can satisfy everything, and is inexhaustible. They have planted many merits in the past.

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， 　故獲斯藏，　　不有貯聚，　　乃能如是。 　能知諸法，　　因緣生者，　　其藏無盡， 　不可思議。　　救世大仙，　　說四無盡， 　空及道心，　　眾生佛行。　　若財是寶， 　則可貯聚，　　非寶無寶，　　是以無盡。 　究竟空法，　　已盡無盡，　　無盡不盡， 　是謂無盡。　　知此門者，　　近於菩提， 　住此門故，　　速成菩提。」

以虛空藏菩薩神力故，于上空中雨如是等妙法及財，令三千大千世界一切眾生，得無量不可思議快樂所愿具足。有患苦眾生蒙藥除愈，孤窮眾生得無量珍寶，系閉眾生得開悟解脫，諸根不具者悉得具足，應被刑戮者空中雨諸化人而代受之，親愛久別悉得歡會，被憂煎眾生悉得無憂，墮三塗眾生蒙光觸身除一切苦身心快樂。

爾時，此三千大千世界中眾生各各飲食遊戲，五欲具足共相娛樂，或有行施作諸功德，一切眾產生就如是等樂，各作是言：「乃有此大士能施世樂，此虛空藏菩薩出世故。能施世間甘露，乃能常勤為與一切眾生樂無疲惓也。」虛空藏菩薩現如是等神變，悅可一切眾生性，示現菩薩神力。以財施法施攝眾生故，令無量阿僧祇眾生髮阿耨多羅三藐三菩提心，令無量菩薩得無生法忍。復令無量阿僧祇不可說不可說諸菩薩發勤精進

【現代漢語翻譯】 現代漢語譯本：因此獲得這樣的寶藏，不是因為有儲存積聚，才能達到這樣的境界。能夠了解諸法（一切事物）都是因緣和合而生，這樣的寶藏是無窮無盡、不可思議的。救世的大仙（指佛陀）宣說了四種無盡：虛空、道心、眾生和佛行。如果財富是真正的寶藏，那麼還可以儲存積聚，但如果不是真正的寶藏，就無法儲存，所以才是無盡的。究竟的空性之法，已經超越了有盡和無盡的概念，無盡也並非不盡，這才是真正的無盡。瞭解這個法門的人，就接近了菩提（覺悟），安住在這個法門中，就能迅速成就菩提。 由於虛空藏菩薩（菩薩名，象徵智慧和慈悲）的神力，在空中降下如此種種微妙的佛法和財富，使三千大千世界（佛教宇宙觀中的一個世界系統）的一切眾生，得到無量不可思議的快樂，所愿都能滿足。患有疾病痛苦的眾生，蒙受藥物而痊癒；孤苦貧窮的眾生，得到無量的珍寶；被囚禁的眾生，得到開悟解脫；諸根不全的眾生，都得到健全；應該被處刑的眾生，空中降下化身代替他們受刑；親愛的人久別重逢，都得到歡聚；被憂愁煎熬的眾生，都得到無憂；墮入三惡道（地獄、餓鬼、畜生）的眾生，蒙受光明照觸身體，消除一切痛苦，身心快樂。 那時，這三千大千世界中的眾生各自飲食遊戲，五欲（色、聲、香、味、觸）得到滿足，共同娛樂，或者有人行佈施，做各種功德。一切眾生都成就了這樣的快樂，各自說道：『原來有這樣的大士（指菩薩）能夠施予世間的快樂，這是因為虛空藏菩薩出世的緣故。』能夠施予世間甘露（比喻佛法），能夠常常勤奮地給予一切眾生快樂而不知疲倦。虛空藏菩薩顯現這樣的神通變化，使一切眾生的心性都感到喜悅，顯示菩薩的神力。因為用財佈施和法佈施來攝受眾生，使無量阿僧祇（佛教數字單位，表示極大的數量）的眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），使無量菩薩得到無生法忍（對諸法不生不滅的真理的領悟）。又使無量阿僧祇不可說不可說的諸菩薩發起勤奮精進之心。

【English Translation】 English version: Therefore, obtaining this treasure, it is not through accumulation and storage that one can achieve such a state. Being able to understand that all dharmas (all things) arise from causes and conditions, such a treasure is inexhaustible and inconceivable. The great sage who saves the world (referring to the Buddha) proclaimed four inexhaustibles: space, the mind of the path, sentient beings, and the practice of the Buddha. If wealth were a true treasure, then it could be stored and accumulated, but if it is not a true treasure, it cannot be stored, and therefore it is inexhaustible. The ultimate dharma of emptiness has transcended the concepts of finite and infinite; the inexhaustible is not non-exhaustible, and this is the true inexhaustible. Those who understand this dharma gate are close to Bodhi (enlightenment), and by abiding in this dharma gate, one can quickly achieve Bodhi. Due to the divine power of Bodhisattva Akasagarbha (a Bodhisattva symbolizing wisdom and compassion), such wonderful Dharma and wealth rain down from the sky, enabling all sentient beings in the three thousand great thousand worlds (a world system in Buddhist cosmology) to obtain immeasurable and inconceivable happiness, and all their wishes are fulfilled. Sentient beings suffering from illness are healed by medicine; the lonely and poor obtain immeasurable treasures; imprisoned beings gain enlightenment and liberation; those with incomplete faculties become whole; those who should be executed are replaced by transformed beings who descend from the sky; loved ones who have been separated for a long time are reunited; sentient beings tormented by sorrow are freed from worry; and sentient beings who have fallen into the three evil realms (hell, hungry ghosts, animals) are touched by light, eliminating all suffering and bringing joy to body and mind. At that time, the sentient beings in these three thousand great thousand worlds each eat, play, and enjoy the five desires (form, sound, smell, taste, touch), and they entertain each other. Some practice giving and perform various meritorious deeds. All sentient beings achieve such happiness, and they each say, 'It turns out that there is such a great being (referring to a Bodhisattva) who can bestow worldly happiness, and this is because Bodhisattva Akasagarbha has appeared in the world.' He is able to bestow the nectar of the world (a metaphor for the Dharma), and he is able to diligently and tirelessly give happiness to all sentient beings. Bodhisattva Akasagarbha manifests such miraculous transformations, making the minds of all sentient beings joyful, and demonstrating the divine power of a Bodhisattva. Because he uses the giving of wealth and the giving of Dharma to gather sentient beings, he causes immeasurable Asamkhya (a Buddhist numerical unit, representing an extremely large number) of sentient beings to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment), and he causes immeasurable Bodhisattvas to obtain the forbearance of the non-arising of dharmas (the realization of the truth that all dharmas are neither born nor destroyed). Furthermore, he causes immeasurable Asamkhya, inexpressible, and inexpressible Bodhisattvas to generate the mind of diligent effort.

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故，得成就諸三昧門陀羅尼門，得遊戲神通門。

爾時，生疑菩薩作是念：「此不可思議未曾有也。虛空藏菩薩但于娑婆世界，示現種種神足也？亦於他方世界現種種神足也？」

爾時，虛空藏菩薩知生疑菩薩心所念，即放身光，以此光明力故普照十方無量無邊諸佛世界。爾時，生疑菩薩及余菩薩，皆見虛空藏以神變力於十方無量無邊不可思議諸佛世界應化眾生，亦如此娑婆世界等無有異，一切聲聞辟支佛所不能為。

生疑菩薩見如是神變已，疑網即除，合掌禮虛空藏菩薩，而作是言：「希有大士！乃能安此無盡之藏在虛空中，普雨充足無量世界而猶不盡，大士有安此藏在於空中其已久如。」

虛空藏言：「善男子！自我發阿耨多羅三藐三菩提心已來，常有此藏在於空中。」

生疑菩薩又問：「大士！發阿耨多羅三藐三菩提心已來幾時？」

虛空藏答言：「世尊當知，汝可問之。」

生疑菩薩即白佛言：「世尊！虛空藏菩薩發阿耨多羅三藐三菩提心已來，為經幾時？唯愿說之除我等疑。」

佛告生疑菩薩言：「善男子！此事久遠甚深難知。若當說之，令諸天人皆生疑惑不信佛語，以不信故得無量罪。」

生疑菩薩復白佛言：「世尊！唯愿說之。若有久殖善根

【現代漢語翻譯】 現代漢語譯本 因此，（菩薩）能夠成就各種三昧（samadhi，禪定）之門和陀羅尼（dharani，總持）之門，獲得自在遊戲的神通之門。

當時，生疑菩薩（Sheng Yi Pusa）心中思忖：『這真是不可思議、前所未有的景象。虛空藏菩薩（Akasagarbha Bodhisattva）僅僅在娑婆世界（Saha world）示現種種神通嗎？還是也在其他世界示現種種神通呢？』

這時，虛空藏菩薩知道生疑菩薩心中所想，便放出自身光明，憑藉這光明之力普照十方無量無邊的諸佛世界。當時，生疑菩薩和其他菩薩都看到虛空藏菩薩以神通變化之力，在十方無量無邊不可思議的諸佛世界應化眾生，也像這娑婆世界一樣沒有差別，這一切都不是一切聲聞（sravaka，聽聞佛法而修行者）和辟支佛（pratyekabuddha，獨覺者）所能做到的。

生疑菩薩見到這樣的神通變化后，心中的疑惑立刻消除，合掌向虛空藏菩薩行禮，說道：『稀有的大士！竟然能夠將這無盡的寶藏安放在虛空中，普遍降下充足的資糧給無量世界而仍然不會窮盡，大士將這寶藏安放在虛空中已經多久了？』

虛空藏菩薩說：『善男子！自我發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心）以來，這寶藏就一直存在於虛空中。』

生疑菩薩又問：『大士！您發阿耨多羅三藐三菩提心以來，已經過了多久？』

虛空藏菩薩回答說：『世尊（Bhagavan，佛陀）應當知道，你可以去問他。』

生疑菩薩隨即對佛說：『世尊！虛空藏菩薩發阿耨多羅三藐三菩提心以來，已經經過了多久？希望您能為我們解說，消除我們的疑惑。』

佛告訴生疑菩薩說：『善男子！這件事非常久遠，深奧難知。如果說出來，會讓諸天人和人們都產生疑惑，不相信佛語，因為不相信的緣故會得到無量的罪過。』

生疑菩薩再次對佛說：『世尊！希望您能說出來。如果有人長久以來種植善根，

【English Translation】 English version Therefore, (the Bodhisattva) is able to achieve all the samadhi (meditative absorption) gates and dharani (mantra) gates, and attain the gate of supernatural powers of free play.

At that time, the Bodhisattva Sheng Yi (Doubtful Mind Bodhisattva) thought to himself: 'This is truly inconceivable and unprecedented. Does the Bodhisattva Akasagarbha (Space Treasury Bodhisattva) only manifest various supernatural powers in the Saha world (world of endurance)? Or does he also manifest various supernatural powers in other worlds?'

At that moment, the Bodhisattva Akasagarbha, knowing what the Bodhisattva Sheng Yi was thinking, immediately released light from his body. By the power of this light, he illuminated countless Buddha worlds in the ten directions. At that time, the Bodhisattva Sheng Yi and other Bodhisattvas all saw the Bodhisattva Akasagarbha using his supernatural transformative powers to transform beings in countless, inconceivable Buddha worlds in the ten directions, just like in this Saha world, without any difference. All of this is beyond the capabilities of all sravakas (hearers) and pratyekabuddhas (solitary realizers).

After seeing such supernatural transformations, the Bodhisattva Sheng Yi's doubts were immediately dispelled. He joined his palms and bowed to the Bodhisattva Akasagarbha, saying: 'Rare and great Bodhisattva! You are able to place this inexhaustible treasury in space, universally raining down sufficient resources to countless worlds, yet it never diminishes. How long has it been, great Bodhisattva, since you placed this treasury in space?'

The Bodhisattva Akasagarbha said: 'Good man! Since I generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment), this treasury has always existed in space.'

The Bodhisattva Sheng Yi then asked: 'Great Bodhisattva! How long has it been since you generated the mind of anuttara-samyak-sambodhi?'

The Bodhisattva Akasagarbha replied: 'Bhagavan (World Honored One, Buddha) should know, you can ask him.'

The Bodhisattva Sheng Yi then said to the Buddha: 'World Honored One! How long has it been since the Bodhisattva Akasagarbha generated the mind of anuttara-samyak-sambodhi? We hope you can explain it to us and dispel our doubts.'

The Buddha told the Bodhisattva Sheng Yi: 'Good man! This matter is very ancient, profound, and difficult to know. If it were to be spoken, it would cause all the gods and humans to have doubts and not believe the Buddha's words. Because of this disbelief, they would incur immeasurable sins.'

The Bodhisattva Sheng Yi again said to the Buddha: 'World Honored One! We hope you can speak of it. If there are those who have long cultivated good roots,

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者必當信受。」

佛告生疑菩薩：「善男子！汝已慇勤欲聞，豈得不說！諦聽，諦聽！善思念之。吾當為汝分別解說，為堅固善根久殖德本者生喜悅故。

「善男子！喻如一恒河沙數等諸恒河沙，以此諸恒河沙一沙為一佛土。末爾所佛土盡為微塵聚著一處，有一長壽之人於此塵聚中百劫乃取一塵，盡此塵數，欲知虛空藏菩薩發心已來劫數，復過於此，非算數所知。善男子！當以此比知虛空藏發心久近。

「善男子！乃往過去過恒河沙數等諸恒河沙，以此諸恒河沙一沙為一佛土。末爾所佛土盡為微塵，復過是數百千萬劫，爾時有佛，號曰凈一切愿威德勝王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼世界名曰現無量諸佛剎土，劫名眾寶莊嚴。彼世界，何故名曰現無量諸佛剎土？善男子！以彼剎土真凈故，能現十方諸佛剎土，喻如無翳凈月現於清水。善男子！以是因緣故，十方無量阿僧祇諸佛剎土，及彼諸佛並師子座，眾生所作皆現彼國，是故彼世界名為現無量剎土。

「彼世界與百億三千大千世界等，廣博嚴凈豐樂安隱天人熾盛，地平如掌，無有丘陵堆阜穢惡不凈，多諸珍寶，間錯而成端嚴可樂。懸諸繒彩、幢幡、華蓋莊嚴，燒栴檀、沉水、眾妙雜

【現代漢語翻譯】 現代漢語譯本：『這些人必定應當信受。』

佛告訴生疑菩薩：『善男子！你已經慇勤地想要聽聞，怎麼能不說呢！仔細聽，仔細聽！好好地思量它。我將為你分別解說，爲了讓那些善根深厚、久植德本的人產生喜悅的緣故。

『善男子！譬如一恒河沙數那麼多的恒河沙，用這些恒河沙，一沙代表一個佛土。把這些佛土都變成微塵，聚集在一處，有一個長壽的人，在這微塵堆中，每過一百劫取走一粒微塵，直到取完所有的微塵。想要知道虛空藏菩薩發心以來的劫數，還要超過這個數目，不是算數所能知道的。善男子！應當用這個比喻來了解虛空藏菩薩發心時間的久遠。

『善男子！在過去，經過了恒河沙數那麼多的恒河沙，用這些恒河沙，一沙代表一個佛土。把這些佛土都變成微塵，又經過了數百萬千萬劫，那時有一尊佛，號為凈一切愿威德勝王如來（如來：佛的十號之一，意為「如實而來」）、應供（應受人天供養）、正遍知（對一切法普遍真實了知）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（至高無上的人）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人）。那個世界名為現無量諸佛剎土，劫名為眾寶莊嚴。那個世界，為什麼名為現無量諸佛剎土呢？善男子！因為那個剎土真實清凈，能夠顯現十方諸佛剎土，譬如沒有云翳的清凈月亮顯現在清水中。善男子！因為這個因緣，十方無量阿僧祇（阿僧祇：佛教中表示極大數量的單位）諸佛剎土，以及那些佛和他們的獅子座，眾生所做的一切都顯現在那個國度，所以那個世界名為現無量剎土。

『那個世界與百億三千大千世界相等，廣闊博大，莊嚴清凈，豐饒安樂，天人興盛，地面平坦如手掌，沒有丘陵堆阜，沒有污穢不凈，有很多珍寶，交錯排列，形成端正莊嚴，令人喜悅的景象。懸掛著各種絲綢綵帶、寶幢、幡旗、華蓋來莊嚴，燃燒著栴檀（一種香木）、沉水香等各種美妙的香料。

【English Translation】 English version: 'These people must believe and accept it.'

The Buddha said to Bodhisattva Saṃśaya (生疑, 'Doubtful'): 'Good man! You have been diligent in wanting to hear, how can I not speak! Listen carefully, listen carefully! Think about it well. I will explain it to you separately, for the sake of generating joy in those who have deep roots of goodness and have long cultivated the basis of virtue.'

'Good man! It is like the sands of the Ganges River multiplied by the number of sands in the Ganges River. Take each grain of sand as a Buddha-land. If all these Buddha-lands were reduced to dust and gathered in one place, and a long-lived person were to take one grain of dust every hundred kalpas (劫, eons) from this pile of dust, until all the dust was taken, the number of kalpas since Kṣitigarbha Bodhisattva (虛空藏菩薩) generated the Bodhicitta (發心, the aspiration for enlightenment) would be even greater than this, beyond what can be known by calculation. Good man! You should use this analogy to understand how long ago Kṣitigarbha generated the Bodhicitta.'

'Good man! In the past, after passing through as many Ganges Rivers as there are sands in the Ganges River, and taking each grain of sand as a Buddha-land, and reducing all these Buddha-lands to dust, and then passing through hundreds of millions of kalpas, there was a Buddha named Pure All-Wishes Majestic Victory King Tathāgata (凈一切愿威德勝王如來, Tathāgata: one of the ten titles of a Buddha, meaning 'thus come'), Arhat (應供, worthy of offerings from humans and gods), Samyaksaṃbuddha (正遍知, perfectly and universally enlightened), Vidyācaraṇasaṃpanna (明行足, perfect in wisdom and conduct), Sugata (善逝, well-gone to Nirvana), Lokavid (世間解, understanding of the world), Anuttara (無上士, unsurpassed), Puruṣadamyasārathi (調御丈夫, tamer of men), Śāstādevamanuṣyāṇām (天人師, teacher of gods and humans), Buddha (佛, the awakened one), and Bhagavat (世尊, the World-Honored One). That world was named Manifesting Immeasurable Buddha-Lands, and the kalpa was named Adorned with Many Treasures. Why is that world named Manifesting Immeasurable Buddha-Lands? Good man! Because that land is truly pure, it can manifest the Buddha-lands of the ten directions, like a clear moon without clouds appearing in clear water. Good man! Because of this cause, the immeasurable asamkhya (阿僧祇, countless) Buddha-lands of the ten directions, as well as those Buddhas and their lion thrones, and all the actions of sentient beings, are manifested in that land. Therefore, that world is named Manifesting Immeasurable Lands.'

'That world is equal to a hundred billion three thousand great chiliocosms (大千世界), vast and expansive, adorned and pure, prosperous and peaceful, with flourishing gods and humans. The ground is as flat as the palm of a hand, without hills or mounds, without filth or impurity. There are many precious treasures, arranged in an orderly and beautiful manner, pleasing to the eye. Various silk ribbons, banners, flags, and canopies are hung for adornment, and sandalwood (栴檀), aloeswood (沉水), and other wonderful fragrances are burned.'

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香，以雜色劫波育張施其上，眾寶妙華以布其地。在在處處，生寶華樹、果樹、衣樹、瓔珞樹、伎樂樹、寶器樹、香樹燈、樹藥樹等，普以莊嚴。以界八道平正分明，真珠瓔珞寶網莊嚴，觀者無厭。彼世界中不假日月光明，以諸燈樹及摩尼樹而以照明，無有晝夜，唯以寶華開合知有時節。

「彼世中眾生，無盲瞎僂躄、痤短跛蹇、形體不具、顏貌醜惡污面睞眼，無有如是等醜惡眾生，一切眾生皆成就三十二相，莊嚴其身。彼世界中乃無三塗八難諸惡名字，亦不聞外道異學音聲。彼世界眾生皆必定於阿耨多羅三藐三菩提，亦無聲聞辟支佛名。彼佛純說諸菩薩乘，彼世界中無女人及胎產者，一切眾生結加趺坐自然化生，無老病名盡彼壽命。命終之後，生余清凈佛土，或還生本土。

「善男子！彼土成就如是無量無邊不可思議功德，我若一劫若減一劫，說彼功德終不能盡。

「善男子！爾時現無量諸佛剎土中有一轉輪聖王，名曰眾天灌頂，典領三千大千世界，于諸佛所久殖德本，利根慧猛威德成就。灌頂聖王有三萬六千子，皆于蓮華中化生，皆於過去諸佛所久殖善根。爾時，凈一切愿威德勝王如來，與諸天世人大眾恭敬圍繞，游于眾天灌頂聖王住處，諸菩薩眾無量無數，非算師及算師弟子所能算知。彼佛

【現代漢語翻譯】 現代漢語譯本：香氣瀰漫，用各種顏色的劫波育（一種絲織品）覆蓋其上，各種珍貴的妙華鋪滿地面。處處都生長著寶華樹、果樹、衣樹、瓔珞樹、伎樂樹、寶器樹、香樹、燈樹、藥樹等，普遍用來莊嚴。用界限分出八條平坦筆直的道路，用珍珠瓔珞寶網裝飾，觀賞的人不會感到厭倦。那個世界裡不需要日月的光明，而是用各種燈樹和摩尼樹來照明，沒有白天黑夜，只是通過寶華的開合來知道時節。 那個世界裡的眾生，沒有瞎子、駝背、瘸子、肢體殘缺、身材矮小、跛腳、身體不健全、容貌醜陋、面容污穢、斜眼等，沒有像這樣醜陋的眾生，一切眾生都成就三十二相（佛的三十二種殊勝的相貌），莊嚴他們的身體。那個世界裡沒有三塗（地獄、餓鬼、畜生）八難（八種難以修行佛法的障礙）這些惡劣的名字，也聽不到外道異學的聲音。那個世界的眾生都必定會證得阿耨多羅三藐三菩提（無上正等正覺），也沒有聲聞（聽聞佛法而修行的人）和辟支佛（獨自覺悟的人）的名字。那尊佛只講說諸菩薩乘（菩薩的修行方法），那個世界裡沒有女人和胎生的人，一切眾生都結跏趺坐（一種坐姿）自然化生，沒有衰老和疾病的名字，直到他們壽命終結。壽命終結之後，會往生到其他清凈的佛土，或者回到他們原來的本土。 善男子！那個佛土成就瞭如此無量無邊不可思議的功德，我即使說一個劫或者減少一個劫的時間，也說不完它的功德。 善男子！那時，在無數的佛剎土中，有一位轉輪聖王（統治世界的理想君主），名叫眾天灌頂，他統治著三千大千世界，在諸佛那裡長期積累了功德，根基深厚，智慧敏銳，威德成就。灌頂聖王有三萬六千個兒子，他們都是在蓮花中化生，都是在過去諸佛那裡長期積累了善根。那時，凈一切愿威德勝王如來（佛的稱號），與諸天世人大眾恭敬圍繞，來到眾天灌頂聖王居住的地方，菩薩眾的數量無量無數，不是算師和算師的弟子所能計算出來的。那尊佛...

【English Translation】 English version: Fragrance pervades, with various colored 'kārpāsika' (a type of silk fabric) spread over it, and various precious and wonderful flowers covering the ground. Everywhere, there grow jeweled flower trees, fruit trees, clothing trees, garland trees, music trees, treasure vessel trees, incense trees, lamp trees, medicine trees, etc., all used for adornment. Eight straight and distinct paths are marked out, adorned with pearl necklaces and jeweled nets, pleasing to the eye. In that world, there is no need for the light of the sun and moon; instead, various lamp trees and 'mani' (jewel) trees provide illumination. There is no day or night, and the seasons are known only by the opening and closing of the jeweled flowers. In that world, there are no blind, hunchbacked, lame, crippled, short, limping, or physically incomplete beings, nor are there any with ugly faces, dirty countenances, or squinting eyes. There are no such ugly beings; all beings possess the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), adorning their bodies. In that world, there are no names of the three evil paths (hell, hungry ghosts, animals) or the eight difficulties (eight obstacles to practicing the Dharma), nor is the sound of non-Buddhist teachings heard. All beings in that world are destined for 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment), and there are no names of 'Sravakas' (those who hear the teachings) or 'Pratyekabuddhas' (those who achieve enlightenment on their own). That Buddha only teaches the Bodhisattva path, and in that world, there are no women or those born from wombs. All beings are born naturally, sitting in the lotus position, without the names of old age or sickness, until the end of their lifespan. After their lifespan ends, they are reborn in other pure Buddha lands or return to their original land. Good man! That land has achieved such immeasurable, boundless, and inconceivable merits. Even if I were to speak for a kalpa or less than a kalpa, I could not exhaust its merits. Good man! At that time, in countless Buddha lands, there was a 'Chakravartin' (universal monarch) named 'Sarvadeva-abhiseka' (All Gods' Consecration), who ruled over the three thousand great thousand worlds. He had accumulated merit for a long time with the Buddhas, had deep roots, sharp wisdom, and accomplished virtue. King Sarvadeva-abhiseka had thirty-six thousand sons, all born from lotuses, all having accumulated good roots for a long time with the Buddhas of the past. At that time, the Tathagata (Buddha) named 'Sarva-pranidhana-visuddha-tejas-rajah' (King of Pure Vows and Majestic Radiance), surrounded by a respectful assembly of gods and humans, visited the place where King Sarvadeva-abhiseka resided. The number of Bodhisattvas was immeasurable and countless, beyond the ability of mathematicians and their disciples to calculate. That Buddha...

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壽命百千劫，劫數長短如此賢劫。彼世界眾生，經爾所劫謂如一劫。

「爾時，眾天灌頂聖王請凈一切愿威德勝王如來及菩薩僧，四十中劫——劫數長短如此中劫——供養適意，肴膳飲食，衣服臥具，房舍臺觀，園林浴池，如是等種種所須之物，而以供養。

「爾時，眾天灌頂聖王為供養佛故，莊嚴一小千世界以為妙堂，純以琉璃寶莊嚴其地，周匝垣墻眾寶合成，以赤栴檀及憂陀羅婆羅栴檀為柱，以車𤦲寶為櫨欂，間錯此堂，以如是等莊嚴合成甚可愛樂。世尊中食后從三昧起，在此堂中為諸大眾講說妙法。復莊嚴一堂與一四天下等，欲令如來及菩薩僧于其中食，日日所用食直珍寶如大山𧂐。

「善男子！爾時，眾天灌頂轉輪聖王於四十中劫常專一念，未曾放逸不作餘事，常以一切樂具供養如來及菩薩僧。于爾所時所作功德，亦不發願有所志求。過四十中劫，于最後日，以無價三衣供奉如來諸菩薩僧，各施一衣。當乎爾日，世尊中后為諸大眾廣說妙法。於時眾天灌頂聖王侍從圍繞，為聽法故往詣佛所。

「爾時，世尊知彼聖王功德淳淑堪任有用。於時世尊及眾天灌頂轉輪聖王等，七日七夜都無食想，處師子座身不傾動說大乘經，名攝菩薩凈行不退轉輪方便。世尊說如是法，為欲令盡受持不忘失

【現代漢語翻譯】 現代漢語譯本 壽命長達百千劫（kalpa，時間單位），劫數長短就像賢劫（bhadrakalpa，佛教宇宙論中的一個時期）。那個世界的眾生，經歷如此漫長的劫數，感覺就像一劫一樣。

那時，眾天灌頂聖王（Sarvadevatābhiṣeka，一位轉輪聖王）邀請凈一切愿威德勝王如來（Sarva-samantābhiṣeka-śrī-vikrānta-rāja-tathāgata，佛名）及菩薩僧，用四十中劫（antara-kalpa，劫的一種）——劫數長短就像這樣的中劫——供養他們適意的食物、飲料、衣服、臥具、房舍臺觀、園林浴池，以及其他各種所需的物品。

那時，眾天灌頂聖王爲了供養佛陀，莊嚴一個一小千世界（sahasra-cūḍika-loka-dhātu，佛教宇宙觀中的一個世界）作為精美的殿堂，地面完全用琉璃寶裝飾，四周的墻壁由各種珍寶構成，以赤栴檀（rakta-candana，一種香木）和憂陀羅婆羅栴檀（udumbara-candana，一種香木）為柱子，以車𤦲寶（musāra-ratna，一種寶石）為櫨欂（一種建築構件），交錯裝飾這個殿堂，用這些裝飾物構成一個非常可愛的地方。世尊（Bhagavān，佛的尊稱）在午飯後從禪定中起身，在這個殿堂中為大眾講說妙法。他又莊嚴一個與一個四天下（caturdvīpaka，佛教宇宙觀中的一個世界）一樣大的殿堂，想讓如來和菩薩僧在其中用餐，每天所用的食物價值珍寶如大山一般。

善男子！那時，眾天灌頂轉輪聖王（Sarvadevatābhiṣeka-cakravartin，一位轉輪聖王）在四十中劫中，始終專心一意，沒有絲毫懈怠，不做其他事情，總是用一切美好的物品供養如來和菩薩僧。在如此長的時間裡所做的功德，他也沒有發願有所求。過了四十中劫，在最後一天，他用無價的三衣（tricīvara，佛教僧侶的袈裟）供奉如來和各位菩薩僧，每人施捨一件。在那一天，世尊在午後為大眾廣泛宣講妙法。當時，眾天灌頂聖王侍從圍繞，爲了聽法而前往佛陀所在之處。

那時，世尊知道那位聖王的功德純熟，堪能被使用。當時，世尊和眾天灌頂轉輪聖王等，七天七夜都沒有吃飯的想法，坐在獅子座（siṃhāsana，佛的座位）上，身體不動搖地宣說大乘經典，名為《攝菩薩凈行不退轉輪方便》（Bodhisattva-caryā-viśuddhi-avaivartika-cakra-upāya）。世尊宣說這樣的法，是爲了讓所有人都受持而不忘失。

【English Translation】 English version Lifespans extend for hundreds of thousands of kalpas (kalpa, a unit of time), and the length of these kalpas is like that of the Bhadrakalpa (a period in Buddhist cosmology). The beings in that world, having experienced such long kalpas, perceive it as if it were just one kalpa.

At that time, the Sarvadevatābhiṣeka (a Chakravartin king) invited the Sarva-samantābhiṣeka-śrī-vikrānta-rāja-tathāgata (a Buddha) and the assembly of Bodhisattvas, and for forty antara-kalpas (a type of kalpa)—the length of these kalpas being like such an antara-kalpa—he offered them suitable food, drinks, clothing, bedding, dwellings, pavilions, gardens, bathing ponds, and various other necessities.

At that time, the Sarvadevatābhiṣeka king, in order to make offerings to the Buddha, adorned a small chiliocosm (sahasra-cūḍika-loka-dhātu, a world in Buddhist cosmology) as a magnificent hall. The ground was entirely decorated with lapis lazuli jewels, the surrounding walls were made of various precious gems, the pillars were made of red sandalwood (rakta-candana, a type of fragrant wood) and udumbara sandalwood (udumbara-candana, a type of fragrant wood), and the lintels were made of musāra jewels (musāra-ratna, a type of gem), intricately adorning the hall, creating a very delightful place. The Bhagavan (a title for the Buddha) arose from samadhi (meditative state) after lunch and, in this hall, expounded the wonderful Dharma to the assembly. He also adorned a hall as large as a four-continent world (caturdvīpaka, a world in Buddhist cosmology), intending for the Tathagata and the assembly of Bodhisattvas to dine there, with the daily food costing as much as a great mountain of precious jewels.

Good man! At that time, the Sarvadevatābhiṣeka-cakravartin (a Chakravartin king) remained single-minded for forty antara-kalpas, without any negligence, doing nothing else, always offering all kinds of delightful things to the Tathagata and the assembly of Bodhisattvas. During that long period, he did not make any vows or seek any reward for the merits he accumulated. After forty antara-kalpas, on the final day, he offered priceless tricīvara (the robes of Buddhist monks) to the Tathagata and each of the Bodhisattvas, giving one robe to each. On that day, the Bhagavan, after lunch, extensively expounded the wonderful Dharma to the assembly. At that time, the Sarvadevatābhiṣeka king, surrounded by his attendants, went to the place where the Buddha was, in order to listen to the Dharma.

At that time, the Bhagavan knew that the merits of that king were pure and mature, and that he was capable of being used. At that time, the Bhagavan and the Sarvadevatābhiṣeka-cakravartin, among others, had no thought of eating for seven days and seven nights, and sitting on the lion throne (siṃhāsana, the Buddha's seat), without moving their bodies, they expounded the Mahayana sutra called 'Bodhisattva-caryā-viśuddhi-avaivartika-cakra-upāya'. The Bhagavan expounded this Dharma in order to ensure that all would uphold it without forgetting it.

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故。灌頂聖王於七日七夜心不分散，從佛聞法歡喜踴躍其心悅豫，從座而起，頂禮佛足右繞七匝，繞七匝已右膝著地，合掌向佛深心淳至，發阿耨多羅三藐三菩提心已。即說偈言：

「『我發無上心，　　請召諸群生， 　　無救者作救，　　冥世開大明。 　　非為一法行，　　非為供一佛， 　　非為一眾生，　　愿度無餘故。 　　生老病死苦，　　眾惱所逼者， 　　一切莫憂懼，　　我誓要當度。 　　欲瞋癡慢覆，　　失道造諸惡， 　　正斷邪惡業，　　導至無畏城。 　　墮三塗眾生，　　難處受眾苦， 　　強志莫憂懼，　　我生施無畏。 　　無明癡所翳，　　不識解脫門， 　　我為然法炬，　　得明至涅槃。 　　為四流所漂，　　沉溺不得邊， 　　為造勝法船，　　令度諸有流。 　　處生死饑饉，　　食先甘業盡， 　　我為作導師，　　當令至安樂。』」

佛告生疑菩薩言：「善男子！爾時灌頂聖王說此偈已，彼佛世界即六變振動光明遍照。於時聖王發道心已，即得菩薩三昧名曰不退菩提心。以得此三昧力故，常得見諸佛無礙，乃至夢中一切煩惱不為作患。自是已后其心不與嫉妒共俱，不與破戒俱，不與瞋恚俱，不與懈怠俱，不與散亂俱，其心不與愚癡等俱。彼灌頂聖王盡

【現代漢語翻譯】 現代漢語譯本 因此，灌頂聖王（Kṣitipati-abhiṣikta，受過灌頂的統治者）在七天七夜裡心無雜念，從佛陀那裡聽聞佛法，心中歡喜踴躍，感到無比愉悅。他從座位上站起來，頂禮佛足，然後右繞佛陀七圈。繞完七圈后，他右膝跪地，合掌向佛，以至誠之心發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。隨即，他說了以下偈頌： 『我發無上心，請召諸群生，無救者作救，冥世開大明。 不是爲了修行一種法門，不是爲了供養一位佛陀，不是爲了度化一個眾生，而是爲了度化一切眾生，不留餘地。 那些被生、老、病、死等痛苦所逼迫，被各種煩惱所困擾的眾生，一切都不要憂愁恐懼，我發誓一定要度化你們。 那些被貪慾、嗔恨、愚癡、傲慢所矇蔽，迷失正道而造作各種惡業的眾生，我將斷除他們的邪惡業行，引導他們到達無畏的涅槃之城。 那些墮入三惡道（地獄、餓鬼、畜生）的眾生，在艱難困苦中遭受各種痛苦，要堅定意志，不要憂愁恐懼，我將給予你們無畏的庇護。 那些被無明愚癡所遮蔽，不認識解脫之門的眾生，我將為你們點燃智慧的法炬，使你們獲得光明，到達涅槃的境界。 那些被四種瀑流（欲流、有流、見流、無明流）所漂流，沉溺其中無法到達彼岸的眾生，我將為你們建造殊勝的法船，使你們渡過生死輪迴的河流。 那些處於生死輪迴的饑荒之中，以先前的惡業為食的眾生，我將作為你們的導師，引導你們到達安樂的彼岸。』 佛陀告訴生疑菩薩（Saṃśaya-bodhisattva，心存疑惑的菩薩）說：『善男子！那時，灌頂聖王說完這偈頌后，那個佛陀的世界就發生了六種震動，光明普照。當時，聖王發起了菩提心后，立即獲得了一種菩薩三昧（samādhi，禪定），名為不退菩提心（Avinivartanīya-bodhicitta，永不退轉的菩提心）。因為獲得這種三昧的力量，他常常能夠無礙地見到諸佛，甚至在夢中，一切煩惱也不能對他造成困擾。從那以後，他的心中不再有嫉妒，不再有破戒，不再有嗔恚，不再有懈怠，不再有散亂，他的心不再與愚癡等煩惱同在。這位灌頂聖王盡』

【English Translation】 English version Therefore, the Kṣitipati-abhiṣikta (Crowned Holy King), with his mind undistracted for seven days and seven nights, listened to the Dharma from the Buddha, his heart filled with joy and elation. He rose from his seat, bowed at the Buddha's feet, and circumambulated the Buddha seven times to the right. After completing the seven circumambulations, he knelt on his right knee, joined his palms, and with a sincere heart, generated the anuttarā-samyak-saṃbodhi-citta (supreme perfect enlightenment mind). Immediately, he spoke the following verses: 'I have generated the supreme mind, inviting all living beings, to be a refuge for the helpless, and to illuminate the dark world. Not for the sake of practicing one Dharma, not for the sake of making offerings to one Buddha, not for the sake of liberating one sentient being, but for the sake of liberating all beings without exception. Those beings who are oppressed by the suffering of birth, old age, sickness, and death, and troubled by various afflictions, all of you should not worry or fear, I vow to liberate you all. Those who are blinded by desire, anger, ignorance, and arrogance, who have lost their way and committed various evil deeds, I will cut off their evil actions and guide them to the fearless city of Nirvana. Those beings who have fallen into the three evil realms (hell, hungry ghosts, animals), suffering various pains in difficult circumstances, be strong-willed and do not worry or fear, I will give you the protection of fearlessness. Those who are obscured by ignorance and delusion, not knowing the gate of liberation, I will light the torch of Dharma for you, so that you may gain enlightenment and reach the state of Nirvana. Those who are swept away by the four currents (desire, existence, views, and ignorance), drowning and unable to reach the shore, I will build a magnificent Dharma boat for you, so that you may cross the river of samsara. Those who are in the famine of samsara, feeding on the results of past evil deeds, I will be your guide, leading you to the shore of peace and happiness.' The Buddha said to Saṃśaya-bodhisattva (Doubtful Bodhisattva): 'Good man! At that time, after the Kṣitipati-abhiṣikta spoke these verses, that Buddha's world shook in six ways, and light shone everywhere. At that time, after the Holy King generated the Bodhi mind, he immediately attained a Bodhisattva samādhi (meditative absorption) called Avinivartanīya-bodhicitta (non-retrogressing Bodhi mind). Because of the power of this samādhi, he was always able to see all the Buddhas without hindrance, and even in his dreams, no afflictions could trouble him. From then on, his mind was no longer associated with jealousy, no longer with breaking precepts, no longer with anger, no longer with laziness, no longer with distraction, and his mind was no longer associated with ignorance and other afflictions. This Kṣitipati-abhiṣikta, having exhausted'

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其形壽常給侍世尊左右，為聞法故，又常教化三萬六千子令發阿耨多羅三藐三菩提心，亦復教化余無量無邊眾生令發阿耨多羅三藐三菩提心。

「善男子！爾時眾天灌頂轉輪聖王者，豈異人乎？莫造斯觀，即今虛空藏菩薩是也。爾時彼諸王子及諸大眾，教令發阿耨多羅三藐三菩提心者，我今即見在此會中大力精進大智慧諸菩薩摩訶薩聽法者是也。

「善男子！虛空藏菩薩發心已來，經如是無量阿僧祇劫行菩薩道。此虛空藏菩薩從發心已來，未曾失菩提心、未曾胎產，常值諸佛聽法供養眾僧，于諸佛所受持正法，攝法為首未曾失念，能善分別成就遍行。初發心已得甚深難解菩薩初地能行諸施，成就大悲得無戲論，無有厭惓發勤精進，學一切諸論知一切世法，成就慚愧得堅固念力。

「此菩薩住于初地，于無量阿僧祇不可稱、不可量、不可思議、不可說、不可說諸劫，能凈淳至具足行檀波羅蜜。于諸眾生常行大慈，勤修攝法一切波羅蜜及諸助道法，成就欲進不放逸等，皆隨順檀波羅蜜。

「是菩薩住于初地，常勤給侍供養諸佛，勤求方便教化眾生、凈佛國土。住于初地，得入一切地智慧光明而不過初地，然後乃成就無量功德智慧資糧，得如來力持不退神通，已離諸地障礙。而從初地入菩薩第二地

【現代漢語翻譯】 現代漢語譯本：他的形體和壽命常常侍奉在世尊左右，爲了聽聞佛法，又常常教化三萬六千個兒子，讓他們發起阿耨多羅三藐三菩提心（無上正等正覺之心），也教化其餘無量無邊的眾生，讓他們發起阿耨多羅三藐三菩提心。 『善男子！』那時為眾天灌頂的轉輪聖王，難道是其他人嗎？不要這樣認為，他就是現在的虛空藏菩薩（菩薩名）。那時那些王子和大眾，被教導發起阿耨多羅三藐三菩提心的人，我現在看到他們就在這個法會中，是那些大力精進、大智慧的菩薩摩訶薩（大菩薩）聽法的人。 『善男子！』虛空藏菩薩從發心以來，經過這樣無量阿僧祇劫（極長的時間單位）修行菩薩道。這位虛空藏菩薩從發心以來，未曾失去菩提心，未曾經歷胎生，常常遇到諸佛聽聞佛法、供養僧眾，在諸佛那裡受持正法，以攝持佛法為首要，未曾失去正念，能夠善於分別，成就普遍的修行。初發心時就得到甚深難解的菩薩初地，能夠實行各種佈施，成就大悲心，得到無戲論的境界，沒有厭倦，發起勤奮精進，學習一切論典，瞭解一切世間法，成就慚愧心，得到堅固的念力。 這位菩薩安住于初地，在無量阿僧祇不可稱、不可量、不可思議、不可說、不可說的諸劫中，能夠清凈純粹地具足修行檀波羅蜜（佈施波羅蜜）。對於一切眾生常常實行大慈心，勤奮修習攝持佛法的一切波羅蜜（到彼岸的方法）以及各種助道法，成就欲、精進、不放逸等，都隨順檀波羅蜜。 這位菩薩安住于初地，常常勤奮侍奉供養諸佛，勤求方便教化眾生、清凈佛國土。安住于初地，能夠進入一切地的智慧光明，但不超越初地，然後才成就無量功德智慧資糧，得到如來力，保持不退轉的神通，已經脫離了各地的障礙。然後從初地進入菩薩第二地。

【English Translation】 English version: His form and lifespan constantly attended the World Honored One, to hear the Dharma, and he also often taught thirty-six thousand sons, causing them to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and also taught countless other beings, causing them to generate the mind of Anuttara-samyak-sambodhi. 'Good man! At that time, the wheel-turning sage king who received the consecration of the heavens, was he someone different? Do not hold such a view, he is the present Bodhisattva Akasagarbha (name of a Bodhisattva). At that time, those princes and the great assembly, who were taught to generate the mind of Anuttara-samyak-sambodhi, I now see them in this assembly, they are the great powerful, diligent, and wise Bodhisattva-Mahasattvas (great Bodhisattvas) who are listening to the Dharma.' 'Good man! Since Bodhisattva Akasagarbha generated the mind, he has practiced the Bodhisattva path for countless asamkhya kalpas (extremely long periods of time). Since this Bodhisattva Akasagarbha generated the mind, he has never lost the Bodhi mind, has never experienced birth from a womb, has always encountered Buddhas to hear the Dharma, and made offerings to the Sangha. He received and upheld the true Dharma from the Buddhas, taking the upholding of the Dharma as the foremost, never losing mindfulness, able to skillfully discern, and accomplish universal practice. When he first generated the mind, he attained the profound and difficult to understand first Bodhisattva ground, able to practice all kinds of giving, accomplish great compassion, attain the state of no-play, without weariness, generating diligent effort, learning all treatises, understanding all worldly dharmas, accomplishing shame and remorse, and attaining firm mindfulness.' 'This Bodhisattva, abiding in the first ground, in countless asamkhya, unnameable, immeasurable, inconceivable, unspeakable, and unspeakable kalpas, is able to purely and completely practice the Dana Paramita (perfection of giving). Towards all beings, he constantly practices great compassion, diligently cultivates all Paramitas (ways to the other shore) that uphold the Dharma, and all auxiliary practices, accomplishing desire, diligence, non-negligence, etc., all in accordance with the Dana Paramita.' 'This Bodhisattva, abiding in the first ground, constantly diligently attends and makes offerings to the Buddhas, diligently seeks expedient means to teach beings, and purify Buddha lands. Abiding in the first ground, he is able to enter the wisdom light of all grounds, but does not surpass the first ground, and then he accomplishes immeasurable merit and wisdom resources, attains the power of the Tathagata, maintains non-retrogression in supernatural powers, and has already left the obstacles of all grounds. Then, from the first ground, he enters the second Bodhisattva ground.'

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，住無量阿僧祇劫凈於二地，修尸羅波羅蜜乃至十地，為一一眾生所經劫數亦復如是。於一一地中過無量阿僧祇劫成就菩薩行，為諸眾生現作佛事，而不捨菩薩所行。

「善男子！少有菩薩能行如是甚深不思議殊勝不散亂淳至勤修進行，如此虛空藏菩薩所行成就者。」

爾時，生疑菩薩問虛空藏菩薩言：「希有，善男子！乃能如是發弘誓願，於此大乘久住生死無疲惓耶？」

虛空藏答言：「善男子！此大地運載諸山河、石壁、樹木、叢林、一切藥草、百穀、苗稼，及諸眾生，有疲惓不？」

答言：「不也。大士！」

虛空藏言：「善男子！諸菩薩心亦如大地。淳至成就故行菩薩行無有疲惓亦復如是。」

虛空藏復言：「善男子！如此大地住於水上，此水持地無有疲惓。諸菩薩心亦如大水，以大悲力故教化眾生無有疲惓亦復如是。」

虛空藏復言：「善男子！如此大水住于風上，此風持水無有疲惓。諸菩薩心亦如大風，以大方便力故，凈佛世界無有疲惓亦復如是。」

虛空藏復言：「善男子！喻如大風住于空上無所依止，此空持風無所障礙無有疲惓。諸菩薩心亦如風空，以般若波羅蜜力故，集一切佛法無有懈廢疲惓亦復如是。所以者何？菩薩知一切法相，所以成就無

【現代漢語翻譯】 現代漢語譯本：在無量阿僧祇劫（無數個大劫）中，清凈地處於二地（菩薩修行階位的第二階段），修持尸羅波羅蜜（持戒波羅蜜）乃至十地（菩薩修行階位的第十階段），為每一個眾生所經歷的劫數也都是如此。在每一地中，都經過無量阿僧祇劫來成就菩薩的修行，爲了眾生示現佛的事業，而不捨棄菩薩所應行的道。 『善男子！很少有菩薩能夠像這樣修行如此甚深、不可思議、殊勝、不散亂、純粹至誠、勤奮精進的修行，像虛空藏菩薩所行併成就的那樣。』 當時，一位心存疑惑的菩薩問虛空藏菩薩說：『稀有啊，善男子！您竟然能夠這樣發起宏大的誓願，在這大乘道中長久地處於生死輪迴而不感到疲倦呢？』 虛空藏菩薩回答說：『善男子！這大地承載著諸山河、石壁、樹木、叢林、一切藥草、百穀、苗稼，以及一切眾生，它會感到疲倦嗎？』 那位菩薩回答說：『不會的，大士！』 虛空藏菩薩說：『善男子！諸菩薩的心也像大地一樣。因為純粹至誠地成就，所以行菩薩道不會感到疲倦，也是如此。』 虛空藏菩薩又說：『善男子！就像這大地安住於水上，這水承載著大地而不會感到疲倦。諸菩薩的心也像大水一樣，以大悲的力量教化眾生，不會感到疲倦，也是如此。』 虛空藏菩薩又說：『善男子！就像這大水安住于風上，這風承載著水而不會感到疲倦。諸菩薩的心也像大風一樣，以大方便的力量，清凈佛的世界，不會感到疲倦，也是如此。』 虛空藏菩薩又說：『善男子！譬如大風安住于虛空之上，沒有任何依止，這虛空承載著風而沒有任何障礙，也不會感到疲倦。諸菩薩的心也像風和虛空一樣，以般若波羅蜜（智慧波羅蜜）的力量，積聚一切佛法，不會懈怠疲倦，也是如此。這是為什麼呢？因為菩薩知道一切法的實相，所以成就無』

【English Translation】 English version: Dwelling in immeasurable asamkhya kalpas (countless great eons), purifying the two grounds (the second stage of a Bodhisattva's path), practicing Sila Paramita (the perfection of morality) up to the tenth ground (the tenth stage of a Bodhisattva's path), the number of kalpas experienced for each and every sentient being is also like this. In each ground, passing through immeasurable asamkhya kalpas to accomplish the practice of a Bodhisattva, manifesting the deeds of a Buddha for all sentient beings, without abandoning the path that a Bodhisattva should follow. 'Good man! There are few Bodhisattvas who can practice such profound, inconceivable, supreme, undistracted, pure, sincere, diligent, and progressive practice, like that which is practiced and accomplished by the Bodhisattva Akasagarbha (the Bodhisattva of the Treasury of Space).' At that time, a Bodhisattva with doubts asked the Bodhisattva Akasagarbha, 'Rare indeed, good man! That you are able to make such great vows, and dwell in samsara (the cycle of birth and death) for so long in this Mahayana (the Great Vehicle) without feeling weary?' Akasagarbha replied, 'Good man! Does this great earth, which carries all the mountains, rivers, stone walls, trees, forests, all medicinal herbs, hundreds of grains, seedlings, and all sentient beings, feel weary?' The Bodhisattva replied, 'No, great being!' Akasagarbha said, 'Good man! The minds of all Bodhisattvas are also like the great earth. Because of pure and sincere accomplishment, they practice the Bodhisattva path without feeling weary, and it is also like this.' Akasagarbha further said, 'Good man! Just as this great earth dwells upon water, and this water supports the earth without feeling weary. The minds of all Bodhisattvas are also like great water, using the power of great compassion to teach and transform sentient beings without feeling weary, and it is also like this.' Akasagarbha further said, 'Good man! Just as this great water dwells upon wind, and this wind supports the water without feeling weary. The minds of all Bodhisattvas are also like great wind, using the power of great skillful means to purify the Buddha's world without feeling weary, and it is also like this.' Akasagarbha further said, 'Good man! It is like the great wind dwelling upon space without any support, and this space supports the wind without any obstruction and without feeling weary. The minds of all Bodhisattvas are also like wind and space, using the power of Prajna Paramita (the perfection of wisdom) to gather all the Buddha's teachings without laziness or weariness, and it is also like this. Why is this so? Because Bodhisattvas know the true nature of all dharmas (phenomena), therefore they accomplish without'

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生質，無作者無受者，因緣合成故而有所作。所作諸法亦無有實，本際空故本際離故實無成就，自性空故無生無滅，知一切諸法性相如，是故不見有法可生疲厭及疲厭者。所以者何？菩薩知一切法無二故，知生死性與涅槃性等，知涅槃性與一切法性等，知一切法性與無性等故，亦不恃不著。知一切諸法過去際未來際無自性，以定力故，誓願力故，不起于定而能現一切所作。」

爾時，生疑菩薩問虛空藏菩薩言：「唯愿大士說諸菩薩三昧行業。何謂三昧？何謂行三昧業者？」

虛空藏菩薩答生疑菩薩言：「善男子！有八萬四千種諸三昧門，此諸三昧門能總攝一切諸餘三昧。

「何等是八萬四千三昧門？善男子！菩薩有三昧名曰不忘菩提心，能成就不散亂行。有三昧名曰降伏，能凈淳至。有三昧名曰不顯行，能究竟成就不退所作。有三昧名曰不依，能增進成就畢竟。有三昧名曰無垢，能成就白心。有三昧名曰照耀，能開示善法。有三昧名曰真凈，能回一切魔行。有三昧名曰踴出，終不為外道諸論之所降伏。有三昧名曰舍離，能調伏一切諸煩惱結。有三昧名回伏，能令一切入真實道。有三昧名曰轉進，能離聲聞辟支佛地。有三昧名曰樂游，能不厭生死。有三昧名曰趣向，能從一地至一地故。

「有

【現代漢語翻譯】 現代漢語譯本：諸法（生質）的產生，沒有作者也沒有受者，是因緣和合而產生的。這些因緣和合而產生的諸法也沒有實體，因為它們的本源是空性的，本源是離散的，所以實際上沒有成就。它們的自性是空性的，所以沒有生也沒有滅。菩薩了知一切諸法的本性和現象都是如此，因此不會因為諸法的生起而感到疲倦厭煩，也不會有感到疲倦厭煩的人。這是為什麼呢？因為菩薩知道一切諸法都是不二的，知道生死（samsara）的本性與涅槃（nirvana）的本性是相同的，知道涅槃的本性與一切諸法的本性是相同的，知道一切諸法的本性與無性是相同的，所以既不執著也不依賴。菩薩知道一切諸法的過去際和未來際都沒有自性，憑藉禪定（samadhi）的力量和誓願的力量，即使不從禪定中出來，也能顯現一切所作的事業。

當時，生疑菩薩問虛空藏菩薩說：『希望大士為我們講解菩薩的三昧（samadhi）行業。什麼是三昧？什麼是修行三昧業的人？』

虛空藏菩薩回答生疑菩薩說：『善男子！有八萬四千種三昧法門，這些三昧法門能夠總攝一切其他的三昧。』

『什麼是八萬四千三昧法門呢？善男子！菩薩有一種三昧叫做不忘菩提心（bodhicitta），能夠成就不會散亂的修行。有一種三昧叫做降伏，能夠凈化達到純粹。有一種三昧叫做不顯行，能夠究竟成就不會退轉的所作。有一種三昧叫做不依，能夠增進成就究竟。有一種三昧叫做無垢，能夠成就清凈的心。有一種三昧叫做照耀，能夠開示善法。有一種三昧叫做真凈，能夠迴轉一切魔的行徑。有一種三昧叫做踴出，永遠不會被外道的各種理論所降伏。有一種三昧叫做舍離，能夠調伏一切煩惱的結縛。有一種三昧叫做回伏，能夠使一切進入真實的道路。有一種三昧叫做轉進，能夠離開聲聞（sravaka）和辟支佛（pratyekabuddha）的境界。有一種三昧叫做樂游，能夠不厭倦生死。有一種三昧叫做趣向，能夠從一個菩薩的階位到達另一個菩薩的階位。

『還有一種三昧叫做』

【English Translation】 English version: The arising of phenomena (svabhava), there is no author nor receiver; they arise due to the aggregation of causes and conditions. These phenomena that arise from the aggregation of causes and conditions also have no substance, because their origin is emptiness, their origin is separate, so in reality there is no accomplishment. Their self-nature is emptiness, so there is no birth and no death. Bodhisattvas understand that the nature and appearance of all phenomena are like this, therefore they do not feel weary or disgusted by the arising of phenomena, nor is there anyone who feels weary or disgusted. Why is this? Because Bodhisattvas know that all phenomena are non-dual, they know that the nature of samsara (birth and death) is the same as the nature of nirvana, they know that the nature of nirvana is the same as the nature of all phenomena, and they know that the nature of all phenomena is the same as non-nature, so they neither cling nor depend. Bodhisattvas know that the past and future of all phenomena have no self-nature, and by the power of samadhi (meditative concentration) and the power of vows, they can manifest all their actions without arising from samadhi.

At that time, Bodhisattva Sheng Yi (Doubtful Mind) asked Bodhisattva Xu Kong Zang (Akasagarbha, Treasury of Space): 'May the great one explain the samadhi practices of Bodhisattvas. What is samadhi? What are those who practice samadhi?'

Bodhisattva Xu Kong Zang answered Bodhisattva Sheng Yi: 'Good man! There are eighty-four thousand kinds of samadhi gates, and these samadhi gates can encompass all other samadhis.'

'What are the eighty-four thousand samadhi gates? Good man! There is a samadhi of Bodhisattvas called 'Not Forgetting Bodhicitta (the mind of enlightenment),' which can accomplish non-distracted practice. There is a samadhi called 'Subduing,' which can purify to the utmost. There is a samadhi called 'Non-Manifesting Practice,' which can ultimately accomplish non-retrogressing actions. There is a samadhi called 'Non-Relying,' which can advance to ultimate accomplishment. There is a samadhi called 'Immaculate,' which can accomplish a pure mind. There is a samadhi called 'Illuminating,' which can reveal good dharmas. There is a samadhi called 'True Purity,' which can turn back all demonic actions. There is a samadhi called 'Leaping Forth,' which will never be subdued by the various theories of external paths. There is a samadhi called 'Renunciation,' which can subdue all the bonds of afflictions. There is a samadhi called 'Turning Back,' which can lead all to the true path. There is a samadhi called 'Advancing,' which can leave the realms of sravakas (hearers) and pratyekabuddhas (solitary realizers). There is a samadhi called 'Joyful Wandering,' which can not be weary of samsara. There is a samadhi called 'Approaching,' which can go from one Bodhisattva stage to another.'

There is also a samadhi called '

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三昧名曰怡懌，能成就悅可大眾故。有三昧名無礙光，能於一切眾產生就等心。有三昧名曰知所作，能順一切所作不逆故。有三昧名曰師子相，能成就大眾無所畏。有三昧名曰心勇，能降伏四魔。有三昧名曰蓮華莊嚴，能成就不染世法。有三昧名曰光莊嚴，能普照諸佛世界。有三昧名曰清涼，能斷離憎愛故。有三昧名曰幢相，能成就一切佛法光明故。有三昧名曰炬王，能成就大智慧光明。

「有三昧名曰日光，能成就斷除無明闇冥。有三昧名曰集德，能成就辭辯無盡。有三昧名曰那羅延，能成就金剛身。有三昧名曰堅固，能成就不掉動心。有三昧名曰彌樓幢，能成就不見頂相。有三昧名曰堅自在，能成就度本願。有三昧名曰金剛士，能成就不退諸通。有三昧名曰金剛場，能成就升于道場。有三昧名曰喻如金剛，善能鑒徹一切諸法。有三昧名曰行王，能觀一切眾生心行。有三昧名曰慧王，能成就勝智，知諸根滿足、未滿足者。有三昧名曰隨類，能成就隨眾生性而為說法。有三昧名曰修一切諸身，能成就法身。

「有三昧名曰不眴，能得成就無礙見見諸如來。有三昧名曰無諍，能得分別一切因緣。有三昧名曰無垢輪，能得成就轉妙法輪。有三昧名曰電光，能得覺諸法因緣。有三昧名曰善分別，能知諸界盡同一

【現代漢語翻譯】 現代漢語譯本 有一種三昧（Samadhi，禪定）名為『怡懌』，能夠成就使大眾喜悅的能力。有一種三昧名為『無礙光』，能夠對一切眾生生起平等心。有一種三昧名為『知所作』，能夠順應一切所作而不違逆。有一種三昧名為『師子相』，能夠成就大眾無所畏懼。有一種三昧名為『心勇』，能夠降伏四魔（煩惱魔、五蘊魔、死魔、天魔）。有一種三昧名為『蓮華莊嚴』，能夠成就對世間法不染著。有一種三昧名為『光莊嚴』，能夠普照諸佛世界。有一種三昧名為『清涼』，能夠斷離憎恨和愛慾。有一種三昧名為『幢相』，能夠成就一切佛法光明。有一種三昧名為『炬王』，能夠成就大智慧光明。 有一種三昧名為『日光』，能夠成就斷除無明（Avidya，無知）的黑暗。有一種三昧名為『集德』，能夠成就無盡的辯才。有一種三昧名為『那羅延』（Narayana，毗濕奴神），能夠成就金剛身。有一種三昧名為『堅固』，能夠成就心不搖動。有一種三昧名為『彌樓幢』（Sumeru，須彌山），能夠成就看不見頂相。有一種三昧名為『堅自在』，能夠成就度化眾生的本願。有一種三昧名為『金剛士』，能夠成就諸神通不退轉。有一種三昧名為『金剛場』，能夠成就升于道場。有一種三昧名為『喻如金剛』，能夠善於洞察一切諸法。有一種三昧名為『行王』，能夠觀察一切眾生的心行。有一種三昧名為『慧王』，能夠成就殊勝的智慧，知道諸根（眼、耳、鼻、舌、身、意）圓滿和不圓滿的情況。有一種三昧名為『隨類』，能夠成就隨順眾生的根性而為說法。有一種三昧名為『修一切諸身』，能夠成就法身。 有一種三昧名為『不眴』，能夠成就無礙的見解，見到諸如來（Tathagata，佛）。有一種三昧名為『無諍』，能夠分別一切因緣。有一種三昧名為『無垢輪』，能夠成就轉妙法輪。有一種三昧名為『電光』，能夠覺悟諸法的因緣。有一種三昧名為『善分別』，能夠知道諸界（欲界、色界、無色界）最終都是同一的。

【English Translation】 English version There is a samadhi (meditative absorption) called 'Joyful Delight,' which can accomplish the ability to please the masses. There is a samadhi called 'Unobstructed Light,' which can generate an equal mind towards all sentient beings. There is a samadhi called 'Knowing What to Do,' which can comply with all actions without opposition. There is a samadhi called 'Lion Appearance,' which can accomplish fearlessness for the masses. There is a samadhi called 'Courageous Mind,' which can subdue the four maras (demons: the Mara of defilements, the Mara of the aggregates, the Mara of death, and the Mara of the gods). There is a samadhi called 'Lotus Adornment,' which can accomplish non-attachment to worldly dharmas. There is a samadhi called 'Light Adornment,' which can illuminate all Buddha worlds. There is a samadhi called 'Coolness,' which can sever hatred and desire. There is a samadhi called 'Banner Appearance,' which can accomplish the light of all Buddha dharmas. There is a samadhi called 'Torch King,' which can accomplish the light of great wisdom. There is a samadhi called 'Sunlight,' which can accomplish the cutting off of the darkness of ignorance (Avidya). There is a samadhi called 'Accumulation of Virtues,' which can accomplish endless eloquence. There is a samadhi called 'Narayana,' which can accomplish a diamond body. There is a samadhi called 'Firmness,' which can accomplish an unmoving mind. There is a samadhi called 'Sumeru Banner,' which can accomplish not seeing the top of the head. There is a samadhi called 'Firm Self-Mastery,' which can accomplish the original vow to liberate beings. There is a samadhi called 'Diamond Warrior,' which can accomplish non-regression in all spiritual powers. There is a samadhi called 'Diamond Field,' which can accomplish ascending to the Bodhi-mandala. There is a samadhi called 'Like a Diamond,' which is good at penetrating all dharmas. There is a samadhi called 'King of Conduct,' which can observe the mental activities of all sentient beings. There is a samadhi called 'King of Wisdom,' which can accomplish superior wisdom, knowing which faculties (eyes, ears, nose, tongue, body, mind) are complete and incomplete. There is a samadhi called 'Following Kind,' which can accomplish teaching the Dharma according to the nature of sentient beings. There is a samadhi called 'Cultivating All Bodies,' which can accomplish the Dharma body. There is a samadhi called 'Unblinking,' which can accomplish unobstructed vision, seeing all the Tathagatas (Buddhas). There is a samadhi called 'Non-Contention,' which can distinguish all causes and conditions. There is a samadhi called 'Immaculate Wheel,' which can accomplish turning the wonderful Dharma wheel. There is a samadhi called 'Lightning Flash,' which can awaken to the causes and conditions of all dharmas. There is a samadhi called 'Good Discrimination,' which can know that all realms (desire realm, form realm, formless realm) are ultimately the same.

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界。有三昧名曰莊嚴王，能得成就相好。有三昧名曰隨解王，能以一音報於一切。有三昧名曰不分別法界，能知一切三昧同一三昧。有三昧名曰堅固，能得不退于諸法性。有三昧名曰不可壞，能知諸法同於法性。

「有三昧名曰無終，能知本際非際。有三昧名曰無作，能成就如如無有變易。有三昧名曰無動，能知諸法平等如虛空。有三昧名曰凈住，能得成就諸波羅蜜。有三昧名曰善攝，能成就四攝法。有三昧名曰等行，能得成就四梵行。有三昧名曰無礙觀，能得成就諸助道法。有三昧名曰海印，能得總持諸佛所說。有三昧名曰空，能斷一切諸見。有三昧名曰無相，能斷一切諸覺。有三昧名曰無愿，能得凈成就一切諸愿。有三昧名曰決了，能得成就無生法忍。

「有三昧名曰不脫，能得成就不失所聞法。有三昧名曰無翳，能以善說悅可眾生。有三昧名曰得豐，能得成就寶手。有三昧名曰法雲，能雨一切法門。有三昧名曰寶莊嚴，能得成就不斷三寶勝種。有三昧名曰無比，能成就智所作業。有三昧名曰虛空門，能得離一切障礙。有三昧名曰智印，能得遍知一切諸法。有三昧名曰見現在諸佛，能得成就諸如來功德。有三昧名曰選擇寂靜如意，能得成就離於本際。有三昧名曰分別一相法門，能得成就於未來世說一

相法門。有三昧名曰了知一切法平等性，能得成就解了一切經書。有三昧名曰集諸功德，能得潤益一切眾生。

「有三昧名曰遊戲神通，能得成就不思議解脫。有三昧名曰自覺，能入如來秘密之藏。有三昧名曰首楞嚴，能于菩薩地中乃至示大涅槃。有三昧名曰遍至，能得成就在在現生。有三昧名曰灌頂王，能得成就菩薩所行無餘。有三昧名曰無勝，能得成就如來十力。有三昧名曰無盡，能得成就四無所畏。有三昧名曰無等，能得成就佛不共法。有三昧名曰愿王，能得成就諸所聞法，自利利彼功不唐捐。有三昧名曰善入無垢印，能現前覺了一切佛法。有三昧名曰善知覺，能得成就薩婆若智無有遺余。有三昧名曰盡無邊，能得成就一切佛事受行無餘。

「善男子！此謂八萬四千三昧門。以此等為首，菩薩坐道場時，便得八萬四千諸三昧門，一一三昧，以無量阿僧祇百千萬億三昧以為眷屬。

「善男子！是諸三昧能知八萬四千種眾生諸所行法，亦能顯現八萬四千法聚。善男子！是為略說諸菩薩行，及諸佛法藏少分，而諸菩薩行無量無邊，諸佛法藏不可思議。」

爾時，虛空藏菩薩說是法時，有萬六千菩薩得柔順忍，無量三昧而現在前；復有八萬四千眾生髮阿耨多羅三藐三菩提心。

爾時，世

【現代漢語翻譯】 現代漢語譯本 在相法門中，有一種三昧（Samadhi，禪定）名為『了知一切法平等性』，能夠成就並理解一切經書。有一種三昧名為『集諸功德』，能夠利益一切眾生。 有一種三昧名為『遊戲神通』，能夠成就不可思議的解脫。有一種三昧名為『自覺』，能夠進入如來（Tathagata，佛）秘密的寶藏。有一種三昧名為『首楞嚴』（Shurangama，一種強大的禪定），能夠在菩薩（Bodhisattva，追求覺悟的修行者）的修行階段，乃至示現大涅槃（Parinirvana，最終的解脫）。有一種三昧名為『遍至』，能夠成就隨時隨地顯現化身。有一種三昧名為『灌頂王』，能夠成就菩薩所行的一切修行，無有遺余。有一種三昧名為『無勝』，能夠成就如來十力（Tathagata's Ten Powers，佛的十種力量）。有一種三昧名為『無盡』，能夠成就四無所畏（Four Fearlessnesses，佛的四種無畏懼的品質）。有一種三昧名為『無等』，能夠成就佛不共法（Buddha's Unique Qualities，佛獨有的品質）。有一種三昧名為『愿王』，能夠成就所聽聞的一切佛法，自利利他，功德不會白費。有一種三昧名為『善入無垢印』，能夠現前覺悟一切佛法。有一種三昧名為『善知覺』，能夠成就薩婆若智（Sarvajna，一切智），無有遺余。有一種三昧名為『盡無邊』，能夠成就一切佛事，受持修行無有遺余。 『善男子！』這就是所謂的八萬四千三昧門。以這些三昧為首，菩薩在道場修行時，便能獲得八萬四千種三昧門，每一種三昧都有無量阿僧祇（Asamkhya，極大的數字）百千萬億的三昧作為眷屬。 『善男子！』這些三昧能夠了解八萬四千種眾生所修行的法門，也能夠顯現八萬四千法聚。『善男子！』這只是簡略地說明了菩薩的修行和諸佛法藏的少部分，而菩薩的修行是無量無邊的，諸佛的法藏是不可思議的。 當時，虛空藏菩薩（Akasagarbha Bodhisattva，一位菩薩的名字）在宣說此法時，有一萬六千菩薩獲得了柔順忍（Ksanti，忍辱），無量的三昧也隨之顯現；又有八萬四千眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。 當時，世

【English Translation】 English version In the Dharma Gate of Characteristics, there is a samadhi (meditative absorption) called 'Understanding the Equality of All Dharmas,' which enables one to achieve and comprehend all scriptures. There is a samadhi called 'Gathering All Merits,' which enables one to benefit all sentient beings. There is a samadhi called 'Playful Supernatural Powers,' which enables one to achieve inconceivable liberation. There is a samadhi called 'Self-Awareness,' which enables one to enter the secret treasury of the Tathagata (Buddha). There is a samadhi called 'Shurangama' (a powerful samadhi), which enables one to demonstrate, in the stages of a Bodhisattva's (a being seeking enlightenment) practice, even the Great Parinirvana (final liberation). There is a samadhi called 'Universally Reaching,' which enables one to manifest embodiments anywhere and anytime. There is a samadhi called 'Crowning King,' which enables one to accomplish all the practices of a Bodhisattva, without any remainder. There is a samadhi called 'Unsurpassed,' which enables one to achieve the Tathagata's Ten Powers (Buddha's ten powers). There is a samadhi called 'Inexhaustible,' which enables one to achieve the Four Fearlessnesses (Buddha's four qualities of fearlessness). There is a samadhi called 'Unequaled,' which enables one to achieve the Buddha's Unique Qualities (qualities unique to a Buddha). There is a samadhi called 'King of Vows,' which enables one to achieve all the Dharma teachings one has heard, benefiting oneself and others, and one's merits will not be in vain. There is a samadhi called 'Skillful Entry into the Immaculate Seal,' which enables one to directly realize all the Buddha's teachings. There is a samadhi called 'Skillful Knowing Awareness,' which enables one to achieve Sarvajna (omniscience), without any remainder. There is a samadhi called 'Exhausting the Boundless,' which enables one to accomplish all the Buddha's activities, receiving and practicing them without any remainder. 'Good man!' These are what are called the eighty-four thousand samadhi gates. With these samadhis as the foremost, when a Bodhisattva practices in the Bodhimanda (place of enlightenment), they will obtain eighty-four thousand samadhi gates, and each samadhi has countless Asamkhya (immeasurable number) hundreds of millions of billions of samadhis as its retinue. 'Good man!' These samadhis can understand the practices of the eighty-four thousand kinds of sentient beings, and can also manifest the eighty-four thousand Dharma aggregates. 'Good man!' This is just a brief explanation of the Bodhisattva's practices and a small portion of the Buddha's Dharma treasury, while the Bodhisattva's practices are immeasurable and boundless, and the Buddha's Dharma treasury is inconceivable. At that time, when Akasagarbha Bodhisattva (a Bodhisattva's name) was expounding this Dharma, sixteen thousand Bodhisattvas attained the Ksanti (patience) of gentleness, and countless samadhis also manifested; and eighty-four thousand sentient beings generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the World

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尊贊虛空藏菩薩言：「善哉，善哉！善男子！快說是諸三昧法門，善說如來勝智，如汝自身證行此法不從他得。」

爾時，生疑菩薩合掌白虛空藏言：「希有，大士！乃能成就如是不可思議功德，不從他聞，而能入于如來勝智行處，我亦愿樂欲令一切眾生得此不可思議法如來行處。」

爾時，大德舍利弗問生疑菩薩言：「善男子！誰為汝作此生疑名也？」

生疑菩薩答舍利弗言：「菩提心為我作此生疑名。所以然者？若不發菩提心，于佛法中終不生疑。其有發阿耨多羅三藐三菩提心者，其人於一切佛法則生疑惑，為欲現知明瞭一切佛法故。譬如灌頂剎利王最大太子成就王相，應作國主，次父之後應紹王位。是故，其子每常咨問治國之法：『我當云何監領國事？』大德舍利弗！菩薩摩訶薩亦復如是，畢竟發阿耨多羅三藐三菩提心者，次如來后亦應紹繼無上法王尊位，亦常思惟咨問一切智相應之法，我等應當云何持無上法王法也？是故亦於一切佛法每常生疑。大德舍利弗！當知以此因緣由菩提心故立此生疑名也。」

生疑菩薩復語舍利弗言：「大德！我從昔來不憶值諸佛菩薩及善知識未曾不問諸佛妙法。是故，我真名生疑也。」◎

大方等大集經卷第十六 大正藏第 13 冊 No.

【現代漢語翻譯】 現代漢語譯本 虛空藏菩薩讚歎道：『好啊，好啊！善男子！請快說那些三昧法門，好好宣說如來的殊勝智慧，因為你自身證悟修行此法，並非從他人那裡得來。』 當時，生疑菩薩合掌對虛空藏菩薩說：『稀有啊，大士！竟然能夠成就如此不可思議的功德，不是從他人那裡聽聞，就能進入如來殊勝智慧的境界。我也希望能夠讓一切眾生得到這不可思議的如來境界。』 這時，大德舍利弗問生疑菩薩說：『善男子！是誰給你起了這個生疑的名字呢？』 生疑菩薩回答舍利弗說：『菩提心給我起了這個生疑的名字。為什麼這樣說呢？如果不是發了菩提心，對於佛法就不會產生疑問。那些發了阿耨多羅三藐三菩提心（無上正等正覺之心）的人，他們對於一切佛法都會產生疑惑，爲了想要明白地瞭解一切佛法。譬如灌頂的剎利王（古印度貴族）最大的太子，具備了成為國王的資格，應該繼承父親的王位。因此，這個太子常常請教治理國家的方法：『我應當如何管理國家事務呢？』大德舍利弗！菩薩摩訶薩也是如此，畢竟發了阿耨多羅三藐三菩提心的人，在如來之後也應該繼承無上法王的尊位，也常常思考請教與一切智慧相應的法，我們應當如何持有無上法王的法呢？因此，也對於一切佛法常常產生疑問。大德舍利弗！應當知道因為這個因緣，由於菩提心的緣故，才有了生疑這個名字。』 生疑菩薩又對舍利弗說：『大德！我從過去以來，不記得遇到諸佛菩薩和善知識時，沒有不請問諸佛的微妙之法的。因此，我真正的名字就是生疑啊。』

【English Translation】 English version Vajragarbha Bodhisattva praised, 'Excellent, excellent! Good man! Please quickly speak of those samadhi (meditative absorption) dharma (teachings), and well explain the Tathagata's (Buddha's) supreme wisdom, as you have personally realized and practiced this dharma, not having obtained it from others.' At that time, the Bodhisattva 'Born of Doubt' joined his palms and said to Vajragarbha, 'Rare indeed, great being! You are able to achieve such inconceivable merits, not having heard it from others, yet able to enter the realm of the Tathagata's supreme wisdom. I also wish to enable all sentient beings to attain this inconceivable realm of the Tathagata.' Then, the great elder Shariputra asked the Bodhisattva 'Born of Doubt', 'Good man! Who gave you this name, 'Born of Doubt'?' The Bodhisattva 'Born of Doubt' replied to Shariputra, 'The Bodhi mind (enlightenment mind) gave me this name, 'Born of Doubt'. Why is that? If one does not generate the Bodhi mind, one will never have doubts about the Buddha's teachings. Those who have generated the Anuttara-samyak-sambodhi (supreme perfect enlightenment) mind, they will have doubts about all the Buddha's teachings, in order to clearly understand all the Buddha's teachings. For example, the eldest prince of a Kshatriya (warrior caste) king who has been crowned, possesses the qualities of a king, and should inherit the throne after his father. Therefore, this prince often inquires about the methods of governing the country: 'How should I manage the affairs of the state?' Great elder Shariputra! The Bodhisattva Mahasattva (great being) is also like this. Having ultimately generated the Anuttara-samyak-sambodhi mind, they should also inherit the supreme Dharma King's position after the Tathagata, and they also constantly contemplate and inquire about the dharma that corresponds to all wisdom. How should we uphold the dharma of the supreme Dharma King? Therefore, they also constantly have doubts about all the Buddha's teachings. Great elder Shariputra! You should know that it is because of this cause, due to the Bodhi mind, that this name 'Born of Doubt' is established.' The Bodhisattva 'Born of Doubt' further said to Shariputra, 'Great elder! Since the past, I do not recall ever encountering Buddhas, Bodhisattvas, or good teachers without asking about the Buddha's wonderful teachings. Therefore, my true name is 'Born of Doubt'.'

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0397 大方等大集經

大方等大集經卷第十七

北涼天竺三藏曇無讖譯◎虛空藏菩薩品第八之四

爾時，虛空藏菩薩白佛言：「世尊！諸佛行處不可思議，菩薩所應行法亦復無量，是故此行不可以少誓莊嚴、不可以少言說、不可以小乘道而得成就。快哉！世尊！唯愿說諸菩薩大誓莊嚴及道莊嚴，菩薩以大誓莊嚴及道莊嚴故，能乘大乘行真實最上出世間道，為當得出世無上大乘，成就一切自然大智。雖未成一切智，能作佛事利益一切。」

佛告虛空藏菩薩言：「善男子！諦聽，諦聽！善思念之。吾當為汝分別解說，諸菩薩大誓莊嚴、乘莊嚴、道莊嚴。」

「唯然，世尊！愿樂欲聞。」

佛言：「善男子！菩薩有二十莊嚴法以自莊嚴，自莊嚴已能乘大乘。何等為二十？善男子！若有菩薩畢竟發阿耨多羅三藐三菩提心，於一切眾生生最勝大悲，生利益眾生心，利益眾生心已，便能莊嚴無上大誓。

「何謂大誓莊嚴？為度未度者大誓莊嚴，乘大船舫故。為解未解者大誓莊嚴，脫虛妄顛倒故。為安未安者大誓莊嚴，安止無畏道故。為未得涅槃者令得涅槃大誓莊嚴，舍五陰重擔故。為常勤給足眾生大誓莊嚴，精進不懈怠故。為不捨無量生死大誓莊嚴，不疲厭故。為悅可一切諸佛

【現代漢語翻譯】 現代漢語譯本 《大方等大集經》卷第十七 北涼天竺三藏曇無讖譯 虛空藏菩薩品第八之四 那時，虛空藏菩薩（Bodhisattva Akasagarbha）對佛說：「世尊！諸佛的行處不可思議，菩薩所應修行的法門也同樣無量無邊，因此，這種修行不能用少許的誓願來莊嚴，不能用少許的言語來表達，也不能用小乘道來成就。太好了！世尊！我希望您能講說諸菩薩的大誓莊嚴和道莊嚴，菩薩因為有大誓莊嚴和道莊嚴，才能乘坐大乘，修行真實最上出世間的道路，最終能夠證得出世無上大乘，成就一切自然大智。即使尚未成就一切智，也能做佛事，利益一切眾生。」 佛告訴虛空藏菩薩說：「善男子！仔細聽，仔細聽！好好思考。我將為你們分別解說諸菩薩的大誓莊嚴、乘莊嚴、道莊嚴。」 「是的，世尊！我們很樂意聽聞。」 佛說：「善男子！菩薩有二十種莊嚴法來莊嚴自己，自我莊嚴后才能乘坐大乘。這二十種是什麼呢？善男子！如果有菩薩最終發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺），對一切眾生生起最殊勝的大悲心，生起利益眾生的心，生起利益眾生的心后，就能莊嚴無上大誓。 「什麼叫做大誓莊嚴呢？爲了度脫尚未被度脫的眾生而發大誓莊嚴，就像乘坐大船一樣。爲了開解尚未被開解的眾生而發大誓莊嚴，讓他們脫離虛妄顛倒。爲了安頓尚未被安頓的眾生而發大誓莊嚴，讓他們安止於無畏之道。爲了讓尚未得到涅槃的眾生得到涅槃而發大誓莊嚴，讓他們捨棄五陰的重擔。爲了常常勤奮地滿足眾生的需求而發大誓莊嚴，精進而不懈怠。爲了不捨棄無量生死而發大誓莊嚴，不感到疲憊厭倦。爲了使一切諸佛歡喜而發大誓莊嚴。

【English Translation】 English version The Great Vaipulya Mahasamghata Sutra, Volume 17 Translated by Tripitaka Dharmaraksha of North Liang, India Chapter 8, Section 4: The Bodhisattva Akasagarbha At that time, the Bodhisattva Akasagarbha (虛空藏菩薩) said to the Buddha, 'World Honored One! The realms of the Buddhas are inconceivable, and the practices that Bodhisattvas should undertake are also immeasurable. Therefore, these practices cannot be adorned with few vows, cannot be expressed with few words, and cannot be accomplished through the path of the Hinayana. Excellent, World Honored One! I wish you would explain the great vows and adornments of the path of the Bodhisattvas. Because of these great vows and adornments of the path, Bodhisattvas can ride the Mahayana, practice the true and supreme path that transcends the world, and ultimately attain the unsurpassed Mahayana that transcends the world, achieving all-natural great wisdom. Even if they have not yet achieved all-knowing wisdom, they can still perform the work of the Buddha and benefit all beings.' The Buddha said to the Bodhisattva Akasagarbha, 'Good man! Listen carefully, listen carefully! Think well about it. I will explain to you the great vows, the adornments of the vehicle, and the adornments of the path of the Bodhisattvas.' 'Yes, World Honored One! We are eager to hear.' The Buddha said, 'Good man! Bodhisattvas have twenty adornment practices to adorn themselves. Having adorned themselves, they can ride the Mahayana. What are these twenty? Good man! If a Bodhisattva ultimately generates the mind of anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), and generates the most supreme great compassion for all beings, and generates the mind to benefit all beings, then having generated the mind to benefit all beings, they can adorn the unsurpassed great vows. 'What is meant by the adornment of great vows? To make great vows to liberate those who have not yet been liberated, like boarding a great ship. To make great vows to enlighten those who have not yet been enlightened, so that they may be freed from false delusions. To make great vows to settle those who have not yet been settled, so that they may settle on the path of fearlessness. To make great vows to enable those who have not yet attained Nirvana to attain Nirvana, so that they may cast off the burden of the five skandhas. To make great vows to constantly and diligently fulfill the needs of beings, being diligent and not lazy. To make great vows not to abandon the immeasurable cycle of birth and death, not feeling weary or tired. To make great vows to please all the Buddhas.'

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大誓莊嚴，現前供養恭敬故。為受持一切佛法大誓莊嚴，不斷三寶種故。為受持一切所聞不忘大誓莊嚴，得陀羅尼故。為善說法悅可一切眾生大誓莊嚴，得辯才故。為集無量功德資糧大誓莊嚴，成就相好故。為悅可一切善知識大誓莊嚴，堅固所行故。為遮馳散心大誓莊嚴，生諸禪解脫三昧故。為在阿練若處舍離身命大誓莊嚴，得六通故。為欲大師子吼無所畏懼大誓莊嚴，現前得無我法故。為欲至一切世界大誓莊嚴，欲知一切諸法如幻如夢如影故。為普照嚴飾一切世界大誓莊嚴，凈戒眾受持成就力故。為成就如來十力大誓莊嚴，滿足諸波羅蜜故。為得四無所畏大誓莊嚴，如所說行故。為盡得十八不共法大誓莊嚴，如所聞菩薩地法不戲論故。

「善男子！是為諸菩薩二十大誓莊嚴，以此莊嚴力故能乘于大乘。菩薩以此自莊嚴力故，斷三惡趣因緣，是名莊嚴。具足善為諸佛所護持，是名莊嚴。隨所欲至便得往生，是名莊嚴。舍一切胞胎能化生諸佛前，是名莊嚴。能行無諍身口意業，是名莊嚴。住不放逸行為諸天世人之所恭敬，是名莊嚴。善通達三脫門而不證實際，是名莊嚴。一切無我法皆現在前而猶不捨大誓莊嚴，是名莊嚴。是為菩薩具足大誓莊嚴。

「云何名為莊嚴菩薩乘？善男子！乘者謂無量也，無邊崖故

【現代漢語翻譯】 現代漢語譯本： 爲了莊嚴偉大的誓願，爲了當下供養和恭敬的緣故。爲了受持一切佛法，莊嚴偉大的誓願，爲了不斷絕三寶的種子。爲了受持一切所聞而不忘，莊嚴偉大的誓願，爲了獲得陀羅尼（總持）。爲了善於說法，使一切眾生喜悅，莊嚴偉大的誓願，爲了獲得辯才。爲了積聚無量功德資糧，莊嚴偉大的誓願，爲了成就相好。爲了使一切善知識喜悅，莊嚴偉大的誓願，爲了堅定所行。爲了遮止散亂的心，莊嚴偉大的誓願，爲了生出各種禪定、解脫和三昧。爲了在阿練若（寂靜處）捨棄身命，莊嚴偉大的誓願，爲了獲得六神通。爲了想要發出大師子吼而無所畏懼，莊嚴偉大的誓願，爲了當下獲得無我之法。爲了想要到達一切世界，莊嚴偉大的誓願，爲了想要知道一切諸法如幻、如夢、如影。爲了普遍照耀和莊嚴一切世界，莊嚴偉大的誓願，爲了清凈的戒律和眾生的受持成就的力量。爲了成就如來的十力，莊嚴偉大的誓願，爲了圓滿各種波羅蜜（到彼岸）。爲了獲得四無所畏，莊嚴偉大的誓願，爲了如所說而行。爲了完全獲得十八不共法，莊嚴偉大的誓願，爲了如所聞的菩薩地法而不戲論。 『善男子！』這就是諸菩薩的二十大誓願莊嚴，憑藉這種莊嚴的力量，能夠乘坐大乘。菩薩憑藉這種自我莊嚴的力量，斷絕三惡趣的因緣，這叫做莊嚴。具足善行，為諸佛所護持，這叫做莊嚴。隨心所欲就能往生，這叫做莊嚴。捨棄一切胞胎，能夠化生在諸佛面前，這叫做莊嚴。能夠行無諍的身口意業，這叫做莊嚴。安住于不放逸的行為，為諸天世人所恭敬，這叫做莊嚴。善於通達三解脫門而不證實際，這叫做莊嚴。一切無我之法都現在眼前，卻仍然不捨棄大誓願的莊嚴，這叫做莊嚴。這就是菩薩具足的大誓願莊嚴。 『云何名為莊嚴菩薩乘？』善男子！乘的意思是無量，因為沒有邊際的緣故。

【English Translation】 English version: For the solemnity of great vows, for the sake of present offerings and reverence. For upholding all the Buddha's teachings, solemnity of great vows, for not cutting off the seeds of the Three Jewels. For upholding all that is heard without forgetting, solemnity of great vows, for attaining Dharani (total retention). For being skilled in speaking Dharma, making all sentient beings joyful, solemnity of great vows, for attaining eloquence. For accumulating immeasurable merits and resources, solemnity of great vows, for accomplishing excellent marks. For making all good teachers joyful, solemnity of great vows, for firming up one's practice. For restraining the scattered mind, solemnity of great vows, for generating various Dhyana, liberation, and Samadhi. For abandoning body and life in Aranya (secluded places), solemnity of great vows, for attaining the six supernormal powers. For wanting to roar the great lion's roar without fear, solemnity of great vows, for presently attaining the Dharma of no-self. For wanting to reach all worlds, solemnity of great vows, for wanting to know all Dharmas as illusions, dreams, and shadows. For universally illuminating and adorning all worlds, solemnity of great vows, for the power of pure precepts and the upholding of sentient beings. For accomplishing the ten powers of the Tathagata, solemnity of great vows, for fulfilling all Paramitas (perfections). For attaining the four fearlessnesses, solemnity of great vows, for practicing as spoken. For completely attaining the eighteen unshared Dharmas, solemnity of great vows, for not engaging in idle talk about the Bodhisattva's ground Dharma as heard. 'Good man! These are the twenty great vows of solemnity of the Bodhisattvas, by the power of this solemnity, they are able to ride the Great Vehicle. Bodhisattvas, by the power of this self-solemnity, cut off the causes of the three evil realms, this is called solemnity. Being complete with good deeds, protected by all Buddhas, this is called solemnity. Being able to be reborn wherever one desires, this is called solemnity. Abandoning all wombs, being able to be born by transformation in front of all Buddhas, this is called solemnity. Being able to practice non-contention in body, speech, and mind, this is called solemnity. Abiding in non-negligent conduct, being revered by gods and humans, this is called solemnity. Being skilled in understanding the three doors of liberation without realizing actuality, this is called solemnity. All Dharmas of no-self are present, yet one does not abandon the solemnity of great vows, this is called solemnity. This is the great vow solemnity that Bodhisattvas possess. 'What is called the solemnity of the Bodhisattva Vehicle?' Good man! Vehicle means immeasurable, because it has no boundaries.

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，普遍一切喻如虛空，廣大容受一切眾生故，不與聲聞辟支佛共，是故名大乘。

「複次，乘者以正住四攝法為輪，以真凈十善業為輻，以凈功德資糧為轂，以堅固淳至畢竟為輨轄釘鑷，以善成就諸禪解脫三昧為轅，以四無量心為善調，以善知識為御，以知時非時為發動，以無常苦空無我之音為驅策，以七覺寶繩為鞦纼，以凈五根為索帶，以弘普端直大悲為旒幢，以四正勤為網，以四念處為安詳，以四神足為速進，以勝五力爲鑑陣，以八聖道為直進，於一切眾生無障礙慧明以為軒。以無住六波羅蜜迴向薩婆若，以無等四諦度到彼岸，是為大乘。

「此乘諸佛所受，聲聞辟支佛所觀，一切菩薩所乘，釋梵護世所應敬禮，一切眾生所應供養，一切智者所應讚歎，一切世間所應歸趣，一切怨憎不能輕毀，一切諸魔不能破壞，一切外道不能測量，一切世智不能與競。此乘殊勝無能遏者，一切賢聖之所守護，此乘隨愿能至一切佛界故。此乘普照，能放縵網光明故。此乘有大名稱，能出法門故。此乘強，志不退還故。此乘堅牢，不懈緩故。此乘正住，不傾動故。此乘眾事備具，能滿一切所愿故。善男子！是名大乘諸大誓莊嚴。

「菩薩乘此乘，乘此乘已能從一地至於一地是其莊嚴，能捨諸地過患是其莊嚴，能捨

【現代漢語翻譯】 現代漢語譯本：普遍地，它像虛空一樣，廣大地容納一切眾生，不與聲聞（Shravaka，指聽聞佛陀教誨而修行的人）和辟支佛（Pratyekabuddha，指獨自覺悟而未教導他人的人）共同，因此被稱為大乘（Mahayana，佛教的一個主要流派，強調菩薩的修行）。 其次，這個『乘』（Yana，指運載眾生到達解脫彼岸的工具或方法）以正確地安住四攝法（Catuh-samgraha-vastuni，菩薩用來攝受眾生的四種方法：佈施、愛語、利行、同事）為輪子，以真實清凈的十善業（Dasa-kusala-karma-pathani，身口意三方面的十種善行）為輪輻，以清凈的功德資糧（Punya-sambhāra，積累功德的資糧）為輪轂，以堅固純粹的究竟為軸心，以善於成就的諸禪定（Dhyana，通過冥想達到的精神狀態）、解脫（Vimoksha，從束縛中解脫）和三昧（Samadhi，專注的精神狀態）為車轅，以四無量心（Catur-apramana，慈、悲、喜、舍四種無限的善心）為善調，以善知識（Kalyana-mitra，指導修行的人）為御者，以知時非時為發動，以無常（Anitya，一切事物都在變化）、苦（Duhkha，生命中固有的痛苦）、空（Shunyata，一切事物沒有自性）和無我（Anatman，沒有永恒不變的自我）之音為驅策，以七覺寶繩（Sapta-bodhyanga，七種覺悟的因素）為韁繩，以清凈的五根（Panca-indriyani，信、精進、念、定、慧五種能力）為索帶，以弘大普遍端正的大悲心（Maha-karuna，對一切眾生的大慈悲心）為旗幟，以四正勤（Cattari-sammappadhana，已生惡令斷、未生惡令不生、已生善令增長、未生善令生起）為網，以四念處（Cattaro-satipatthana，身、受、心、法四種觀照）為安詳，以四神足（Cattaro-iddhipada，欲、勤、心、觀四種成就神通的基礎）為速進，以殊勝的五力（Panca-balani，信、精進、念、定、慧五種力量）爲鑑陣，以八聖道（Arya-astangika-marga，正見、正思惟、正語、正業、正命、正精進、正念、正定）為直進，以對一切眾生無障礙的智慧光明為車廂。以無住（Apratisthita，不執著于任何事物）的六波羅蜜（Sat-paramita，佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）迴向薩婆若（Sarvajna，一切智），以無等的四諦（Arya-catuh-satya，苦、集、滅、道四種真理）度到彼岸，這就是大乘。 這個『乘』是諸佛所受持的，聲聞和辟支佛所觀察的，一切菩薩所乘坐的，釋（Shakra，帝釋天）、梵（Brahma，梵天）和護世（Lokapala，守護世界的諸神）所應敬禮的，一切眾生所應供養的，一切智者所應讚歎的，一切世間所應歸向的，一切怨恨憎惡者不能輕視毀壞的，一切諸魔不能破壞的，一切外道不能測量的，一切世俗智慧不能與之競爭的。這個『乘』殊勝無比，沒有能阻礙它的，一切賢聖所守護的，這個『乘』隨愿能到達一切佛界。這個『乘』普照一切，能放出無邊光明的網。這個『乘』有大名稱，能開出法門。這個『乘』強大，志向不退轉。這個『乘』堅固，不懈怠。這個『乘』正住，不傾動。這個『乘』眾事完備，能滿足一切願望。善男子！這就是大乘的諸大誓願莊嚴。 菩薩乘坐這個『乘』，乘坐這個『乘』后能從一地（Bhumi，菩薩修行的階段）到達另一地，這是它的莊嚴；能捨棄諸地的過患，這是它的莊嚴；能捨棄……

【English Translation】 English version: Universally, it is like space, vast and accommodating all sentient beings, not shared with Shravakas (those who practice by listening to the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without teaching others), therefore it is called Mahayana (the Great Vehicle, a major branch of Buddhism emphasizing the bodhisattva path). Furthermore, this 'vehicle' (Yana, referring to the means or method of transporting beings to the shore of liberation) takes the correct abiding in the Four Means of Attraction (Catuh-samgraha-vastuni, the four methods used by bodhisattvas to gather beings: giving, kind speech, beneficial action, and cooperation) as its wheels, the truly pure Ten Virtuous Actions (Dasa-kusala-karma-pathani, ten virtuous actions in body, speech, and mind) as its spokes, the pure accumulation of merit (Punya-sambhāra, the accumulation of meritorious resources) as its hub, the firm and pure ultimate as its axle, the well-achieved states of meditation (Dhyana, mental states achieved through meditation), liberation (Vimoksha, freedom from bondage), and samadhi (Samadhi, a state of focused concentration) as its shafts, the Four Immeasurables (Catur-apramana, the four boundless virtues of loving-kindness, compassion, joy, and equanimity) as its well-tuned mechanism, a good teacher (Kalyana-mitra, a spiritual guide) as its driver, knowing the right time and wrong time as its activation, the sound of impermanence (Anitya, the changing nature of all things), suffering (Duhkha, the inherent pain of life), emptiness (Shunyata, the lack of inherent existence), and no-self (Anatman, the absence of a permanent self) as its driving force, the Seven Factors of Enlightenment (Sapta-bodhyanga, the seven factors of awakening) as its reins, the pure Five Faculties (Panca-indriyani, the five faculties of faith, effort, mindfulness, concentration, and wisdom) as its straps, the vast, universal, upright, and great compassion (Maha-karuna, great compassion for all beings) as its banner, the Four Right Exertions (Cattari-sammappadhana, the four efforts to prevent evil from arising, to abandon evil that has arisen, to cultivate good that has not arisen, and to maintain good that has arisen) as its net, the Four Foundations of Mindfulness (Cattaro-satipatthana, the four contemplations of body, feeling, mind, and phenomena) as its composure, the Four Bases of Psychic Power (Cattaro-iddhipada, the four bases of psychic power: desire, effort, mind, and investigation) as its swift progress, the superior Five Powers (Panca-balani, the five powers of faith, effort, mindfulness, concentration, and wisdom) as its shield, the Noble Eightfold Path (Arya-astangika-marga, the path of right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) as its direct path, and the unobstructed light of wisdom towards all beings as its carriage. It directs the non-abiding (Apratisthita, not clinging to anything) Six Perfections (Sat-paramita, the six perfections of giving, morality, patience, effort, meditation, and wisdom) towards Sarvajna (omniscience), and crosses to the other shore with the unequaled Four Noble Truths (Arya-catuh-satya, the four truths of suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering). This is the Mahayana. This 'vehicle' is embraced by all Buddhas, observed by Shravakas and Pratyekabuddhas, ridden by all Bodhisattvas, revered by Shakra (the king of the gods), Brahma (the creator god), and the world protectors (Lokapala, the guardians of the world), should be offered to by all sentient beings, praised by all wise ones, should be the destination of all the world, cannot be despised or destroyed by all who harbor resentment and hatred, cannot be destroyed by all demons, cannot be measured by all non-Buddhists, and cannot be competed with by all worldly wisdom. This 'vehicle' is supremely excellent, with nothing that can hinder it, protected by all the wise and holy, this 'vehicle' can reach all Buddha realms according to one's wishes. This 'vehicle' illuminates all, able to emit a boundless net of light. This 'vehicle' has a great name, able to bring forth the Dharma. This 'vehicle' is strong, with a will that does not retreat. This 'vehicle' is firm, without slackness. This 'vehicle' is rightly abiding, without wavering. This 'vehicle' is complete in all matters, able to fulfill all wishes. Good man! This is called the great vows and adornments of the Mahayana. Bodhisattvas ride this 'vehicle', and having ridden this 'vehicle', they can progress from one stage (Bhumi, a stage of bodhisattva practice) to another, this is its adornment; they can abandon the faults of all stages, this is its adornment; they can abandon...

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諸魔業是其莊嚴，能化度眾生是其莊嚴，能凈佛世界是其莊嚴，能現菩薩神變是其莊嚴，能度生死大饑饉是其莊嚴，能入如來行處是其莊嚴。

「善男子！云何菩薩莊嚴道？善男子！菩薩大誓莊嚴及乘大乘已舍一切邪道，舍一切邪道已趣于真實正道到薩婆若。何謂正道耶？所謂不捨善法故行於大欲，不退菩提道故勤修精進，善根不失故行不放逸，不動淳至不沒于所作，必能究竟仰攀上法，求功德資糧無有滿足，求智慧資糧終不廢舍，是為菩薩正道。

「複次，善男子！菩薩道者，所謂四禪、四無量心、四空定、五神通、三福業、三學、六應敬、六念、四攝法、四念處、四正勤、四神足、五根、五力、七覺分、八聖道分、三解脫門、知陰方便、知界方便、知入方便、知諦方便、知因緣方便，是名為道。菩薩得成就此道方便，皆能隨順入六波羅蜜道。所以然者，以菩薩六波羅蜜道，不與一切聲聞辟支佛共故。此道一切諸佛皆所稱歎，從諸如來口出。成就方便菩薩能知一切法實性者，能住出世間六波羅蜜聖道。

「云何為住？善男子！若有菩薩成就自然慧方便而求菩提，於此五受陰中為如實覺故求于菩提，是菩薩知色無常而行佈施，知色苦、知色無我、知色鈍、知色無智，知色如幻、知色如水中月、知色

【現代漢語翻譯】 現代漢語譯本：諸魔的作為是菩薩的莊嚴，能夠化度眾生是菩薩的莊嚴，能夠清凈佛世界是菩薩的莊嚴，能夠顯現菩薩的神通變化是菩薩的莊嚴，能夠度脫生死大饑荒是菩薩的莊嚴，能夠進入如來的行處是菩薩的莊嚴。 『善男子！什麼是菩薩的莊嚴道呢？善男子！菩薩以大誓願來莊嚴自己，並且乘坐大乘已經捨棄一切邪道，捨棄一切邪道之後趨向真實的正道，最終到達薩婆若（一切智）。什麼是正道呢？就是不捨棄善法，因此而行於大欲；不退轉菩提道，因此而勤修精進；善根不失，因此而行不放逸；心志純正不動搖，不沉沒于所作之事，必定能夠究竟地攀登上法；追求功德資糧永不滿足，追求智慧資糧終不廢舍，這就是菩薩的正道。 『再者，善男子！菩薩的道，就是所謂的四禪（四種禪定）、四無量心（慈、悲、喜、舍四種心境）、四空定（四種無色界禪定）、五神通（天眼通、天耳通、他心通、宿命通、神足通）、三福業（佈施、持戒、修定）、三學（戒、定、慧）、六應敬（佛、法、僧、戒、定、慧）、六念（唸佛、念法、念僧、念戒、念施、念天）、四攝法（佈施、愛語、利行、同事）、四念處（身念處、受念處、心念處、法念處）、四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四神足（欲神足、勤神足、心神足、觀神足）、五根（信根、精進根、念根、定根、慧根）、五力（信力、精進力、念力、定力、慧力）、七覺分（擇法覺分、精進覺分、喜覺分、輕安覺分、念覺分、定覺分、舍覺分）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）、三解脫門（空解脫門、無相解脫門、無愿解脫門）、知陰方便（瞭解五蘊的方法）、知界方便（瞭解十八界的方法）、知入方便（瞭解十二入的方法）、知諦方便（瞭解四諦的方法）、知因緣方便（瞭解十二因緣的方法），這些都稱為道。菩薩如果成就了這些道的方便，都能夠隨順進入六波羅蜜道。之所以這樣，是因為菩薩的六波羅蜜道，不與一切聲聞、辟支佛共同擁有。此道為一切諸佛所稱讚，從諸如來的口中說出。成就方便的菩薩能夠知道一切法的真實本性，能夠安住于出世間的六波羅蜜聖道。 『什麼是安住呢？善男子！如果有菩薩成就了自然智慧的方便而求菩提，爲了如實覺悟這五受陰（色、受、想、行、識五種蘊）而求菩提，這樣的菩薩知道色是無常而行佈施，知道色是苦、知道色是無我、知道色是遲鈍、知道色是無智，知道色如幻、知道色如水中月、知道色...

【English Translation】 English version: The actions of all demons are his adornment, being able to transform and liberate sentient beings is his adornment, being able to purify the Buddha-lands is his adornment, being able to manifest the bodhisattva's supernatural transformations is his adornment, being able to deliver from the great famine of birth and death is his adornment, being able to enter the place where the Tathagatas walk is his adornment. 『Good man! What is the path of adornment for a bodhisattva? Good man! A bodhisattva adorns himself with great vows and, having embarked on the Great Vehicle, has abandoned all wrong paths. Having abandoned all wrong paths, he proceeds towards the true and correct path, ultimately reaching Sarvajna (all-knowing wisdom). What is the correct path? It is not abandoning good dharmas, and therefore practicing great desire; not retreating from the path of Bodhi, and therefore diligently cultivating vigor; not losing good roots, and therefore practicing non-negligence; with a pure and unwavering mind, not sinking into what has been done, he will surely be able to ultimately ascend to the supreme dharma; seeking merit and resources without satisfaction, seeking wisdom and resources without ever abandoning them. This is the correct path of a bodhisattva. 『Furthermore, good man! The path of a bodhisattva is what is called the four dhyanas (four stages of meditation), the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), the four formless absorptions (four stages of formless meditation), the five supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, and magical powers), the three meritorious deeds (giving, keeping precepts, and practicing meditation), the three studies (precepts, meditation, and wisdom), the six objects of reverence (Buddha, Dharma, Sangha, precepts, meditation, and wisdom), the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, giving, and heavenly beings), the four means of gathering (giving, kind speech, beneficial action, and cooperation), the four foundations of mindfulness (mindfulness of the body, feelings, mind, and dharmas), the four right exertions (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, and increasing good that has arisen), the four bases of magical power (desire, effort, mind, and investigation), the five roots (faith, vigor, mindfulness, concentration, and wisdom), the five powers (power of faith, vigor, mindfulness, concentration, and wisdom), the seven factors of enlightenment (discrimination of dharmas, vigor, joy, tranquility, mindfulness, concentration, and equanimity), the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the three doors of liberation (emptiness, signlessness, and wishlessness), the skillful means of knowing the skandhas (understanding the five aggregates), the skillful means of knowing the realms (understanding the eighteen realms), the skillful means of knowing the entrances (understanding the twelve entrances), the skillful means of knowing the truths (understanding the four noble truths), and the skillful means of knowing the conditions (understanding the twelve links of dependent origination). These are all called the path. If a bodhisattva achieves these skillful means of the path, he will be able to follow and enter the path of the six paramitas. The reason for this is that the path of the six paramitas of a bodhisattva is not shared with all Sravakas and Pratyekabuddhas. This path is praised by all Buddhas and comes from the mouths of the Tathagatas. A bodhisattva who has achieved skillful means is able to know the true nature of all dharmas and is able to abide in the transcendental holy path of the six paramitas. 『What is abiding? Good man! If a bodhisattva achieves the skillful means of natural wisdom and seeks Bodhi, in order to truly awaken to these five aggregates of reception (form, feeling, perception, mental formations, and consciousness), he seeks Bodhi. Such a bodhisattva knows that form is impermanent and practices giving, knows that form is suffering, knows that form is without self, knows that form is dull, knows that form is without wisdom, knows that form is like an illusion, knows that form is like the moon in water, knows that form...

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如夢、知色如影、知色如響、知色如旋火輪，知色無我、知色無眾生、知色無命、知色無人、知色無主、知色無養，知色空、知色無相、知色無愿、知色無作，知色無生、知色無起、知色無出、知色無形，知色寂靜、知色離，知色無終、知色無成，知色與虛空等、知色如涅槃性，而行佈施。

「菩薩如是行施時，以施離故知色亦離，以色離故知施亦離；以色、施離故知愿亦離，以愿離故知色、施亦離；以色、施、愿離故知菩提亦離，以菩提離故知色、施、愿離，而知一切法同菩提性。

「善男子！是為菩薩出世間檀波羅蜜，受想行亦如是，知識無常應行佈施，知識苦、知識無我，知識鈍、知識無智，知識如幻、知識如野馬、知識如水中月、知識如夢、知識如影、知識如響、知識如旋火輪，知識無我、知識無眾生、知識無命、知識無人、知識無主、知識無養，知識如空、知識無相、知識無愿、知識無作，知識無生、知識無起，知識無出、知識無形，知識寂靜、知識離，知識無終、知識無成就，知識與虛空等、知識如涅槃性，而行佈施。

「菩薩如是行佈施時，以施離故知識亦離，以識離故知施亦離；以識、施離故知愿亦離，以愿離故知識、施亦離；以識、施、愿離故知菩提亦離，以菩提離故知識、施

【現代漢語翻譯】 現代漢語譯本：如同夢境一般認知色（rupa，物質現象），認知色如影子，認知色如回聲，認知色如旋轉的火輪，認知色無我（anatman，無實體），認知色無眾生（sattva，有情），認知色無命（jiva，生命），認知色無人（pudgala，補特伽羅），認知色無主宰，認知色無養育，認知色為空（sunya，空性），認知色無相（animitta，無相），認知色無愿（apranihita，無愿），認知色無作（akara，無作），認知色無生，認知色無起，認知色無出，認知色無形，認知色寂靜，認知色離，認知色無終，認知色無成就，認知色與虛空相等，認知色如涅槃（nirvana，寂滅）的本性，並以此而行佈施（dana，佈施）。 菩薩如此行佈施時，因佈施的離散而知色亦離散，因色的離散而知佈施亦離散；因色與佈施的離散而知愿亦離散，因愿的離散而知色與佈施亦離散；因色、佈施、愿的離散而知菩提（bodhi，覺悟）亦離散，因菩提的離散而知色、佈施、愿亦離散，從而知曉一切法與菩提的本性相同。 善男子！這就是菩薩出世間的檀波羅蜜（danaparamita，佈施波羅蜜），受（vedana，感受）、想（samjna，概念）、行（samskara，意志）也應如此。認知識（vijnana，意識）無常，應行佈施，認知識是苦，認知識無我，認知識遲鈍，認知識無智，認知識如幻，認知識如野馬，認知識如水中月，認知識如夢，認知識如影，認知識如回聲，認知識如旋轉的火輪，認知識無我，認知識無眾生，認知識無命，認知識無人，認知識無主宰，認知識無養育，認知識如空，認知識無相，認知識無愿，認知識無作，認知識無生，認知識無起，認知識無出，認知識無形，認知識寂靜，認知識離，認知識無終，認知識無成就，認知識與虛空相等，認知識如涅槃的本性，並以此而行佈施。 菩薩如此行佈施時，因佈施的離散而知識亦離散，因識的離散而知佈施亦離散；因識與佈施的離散而知愿亦離散，因愿的離散而知識與佈施亦離散；因識、佈施、愿的離散而知菩提亦離散，因菩提的離散而知識、佈施、愿亦離散。

【English Translation】 English version: Knowing form (rupa) as like a dream, knowing form as like a shadow, knowing form as like an echo, knowing form as like a rotating fire wheel, knowing form as without self (anatman), knowing form as without sentient beings (sattva), knowing form as without life (jiva), knowing form as without a person (pudgala), knowing form as without a master, knowing form as without nourishment, knowing form as empty (sunya), knowing form as without characteristics (animitta), knowing form as without aspiration (apranihita), knowing form as without action (akara), knowing form as without arising, knowing form as without origination, knowing form as without coming forth, knowing form as without shape, knowing form as tranquil, knowing form as detached, knowing form as without end, knowing form as without accomplishment, knowing form as equal to space, knowing form as like the nature of nirvana, and practicing giving (dana) accordingly. When a Bodhisattva practices giving in this way, because of the detachment from giving, he knows that form is also detached; because of the detachment from form, he knows that giving is also detached. Because of the detachment from form and giving, he knows that aspiration is also detached; because of the detachment from aspiration, he knows that form and giving are also detached. Because of the detachment from form, giving, and aspiration, he knows that bodhi (enlightenment) is also detached; because of the detachment from bodhi, he knows that form, giving, and aspiration are also detached, and thus knows that all dharmas are of the same nature as bodhi. Good man! This is the Bodhisattva's transcendental perfection of giving (danaparamita). Feeling (vedana), perception (samjna), and volition (samskara) should also be understood in the same way. Knowing consciousness (vijnana) as impermanent, one should practice giving; knowing consciousness as suffering; knowing consciousness as without self; knowing consciousness as dull; knowing consciousness as without wisdom; knowing consciousness as like an illusion; knowing consciousness as like a mirage; knowing consciousness as like the moon in water; knowing consciousness as like a dream; knowing consciousness as like a shadow; knowing consciousness as like an echo; knowing consciousness as like a rotating fire wheel; knowing consciousness as without self; knowing consciousness as without sentient beings; knowing consciousness as without life; knowing consciousness as without a person; knowing consciousness as without a master; knowing consciousness as without nourishment; knowing consciousness as empty; knowing consciousness as without characteristics; knowing consciousness as without aspiration; knowing consciousness as without action; knowing consciousness as without arising; knowing consciousness as without origination; knowing consciousness as without coming forth; knowing consciousness as without shape; knowing consciousness as tranquil; knowing consciousness as detached; knowing consciousness as without end; knowing consciousness as without accomplishment; knowing consciousness as equal to space; knowing consciousness as like the nature of nirvana, and practicing giving accordingly. When a Bodhisattva practices giving in this way, because of the detachment from giving, he knows that consciousness is also detached; because of the detachment from consciousness, he knows that giving is also detached. Because of the detachment from consciousness and giving, he knows that aspiration is also detached; because of the detachment from aspiration, he knows that consciousness and giving are also detached. Because of the detachment from consciousness, giving, and aspiration, he knows that bodhi is also detached; because of the detachment from bodhi, he knows that consciousness, giving, and aspiration are also detached.

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、愿離，而知一切法同菩提性。善男子！是為菩薩出世間檀波羅蜜。

「複次，善男子！菩薩知色無常而護于戒，乃至知色如涅槃性而護于戒，知受想行亦如是，知識無常而護于戒，乃至知識如涅槃性而護于戒。以戒離故知色亦離，知戒離故乃至於識亦離，乃至知一切法同菩提性。善男子！是為菩薩出世間尸羅波羅蜜。羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜亦如是。

「知色無常而行於慧，乃至知色如涅槃性而行於慧。知受想行無常而行於慧，乃至知識如涅槃性而行於慧。以慧平等故知識平等，以識平等故知慧平等；以慧、識平等故知愿平等，以愿平等故知慧、識平等；知慧、識、愿平等故知菩提平等，以菩提平等故知慧、識、愿平等，即知一切法同菩提性。善男子！是為出世間般若波羅蜜，是為菩薩出世間波羅蜜道，悉能攝取一切諸道，當知一切諸道皆入在中。

「何故名之為出世間耶？善男子！五受陰名為世間，菩薩善分別五陰，觀是無常乃至如涅槃性已，知此道中無有世間及世間法，知此道是無漏是出世間無所繫著，是名出世間。善男子！是名菩薩道。

「複次，道者，所謂如實求一切諸法，分別選擇不見一切諸法，相續積聚無二無別，是故名道。而此道者無有憎愛，無憎愛故名為平

【現代漢語翻譯】 現代漢語譯本：

『願望脫離，從而了知一切法都具有菩提的本性。善男子！這就是菩薩出世間的佈施波羅蜜（檀波羅蜜，Dānapāramitā，佈施的完美）。』 『再者，善男子！菩薩了知色（Rūpa，物質現象）是無常的，從而守護戒律，乃至了知色如涅槃（Nirvāṇa，寂滅）的本性，從而守護戒律；了知受（Vedanā，感受）、想（Saṃjñā，知覺）、行（Saṃskāra，意志）也是如此；了知識（Vijñāna，意識）是無常的，從而守護戒律，乃至了知識如涅槃的本性，從而守護戒律。因為持戒而脫離，所以了知色也脫離；因爲了知持戒的脫離，乃至了知識也脫離，乃至了知一切法都具有菩提的本性。善男子！這就是菩薩出世間的持戒波羅蜜（尸羅波羅蜜，Śīlapāramitā，戒律的完美）。忍辱波羅蜜（羼提波羅蜜，Kṣāntipāramitā，忍辱的完美）、精進波羅蜜（毗梨耶波羅蜜，Vīryapāramitā，精進的完美）、禪定波羅蜜（禪波羅蜜，Dhyānapāramitā，禪定的完美）也是如此。』 『了知色是無常的，從而修行智慧，乃至了知色如涅槃的本性，從而修行智慧；了知受、想、行是無常的，從而修行智慧，乃至了知識如涅槃的本性，從而修行智慧。因為智慧平等，所以知識平等；因為知識平等，所以了知智慧平等；因為智慧和知識平等，所以了知願望平等；因為願望平等，所以了知智慧和知識平等；了知智慧、知識、願望平等，所以了知菩提平等；因為菩提平等，所以了知智慧、知識、願望平等，即了知一切法都具有菩提的本性。善男子！這就是出世間的般若波羅蜜（Prajñāpāramitā，智慧的完美），這就是菩薩出世間的波羅蜜道，能夠攝取一切諸道，應當知道一切諸道都包含在其中。』 『為什麼稱之為出世間呢？善男子！五受陰（Pañca-skandha，五蘊）被稱為世間，菩薩善於分別五陰，觀察它們是無常的，乃至如涅槃的本性之後，了知這條道路中沒有世間和世間法，了知這條道路是無漏的，是出世間的不受任何束縛，這稱為出世間。善男子！這就是菩薩道。』 『再者，道，就是如實地尋求一切諸法，分別選擇，不見一切諸法相續積聚，沒有二也沒有差別，所以稱為道。而這條道路沒有憎恨和愛戀，因為沒有憎恨和愛戀，所以稱為平等。』

【English Translation】 English version:

'Wishing to be detached, and thereby knowing that all dharmas share the nature of Bodhi. Good man! This is the Bodhisattva's transcendental Dānapāramitā (perfection of giving).' 'Furthermore, good man! The Bodhisattva knows that Rūpa (form, material phenomena) is impermanent, and thus upholds the precepts, even knowing that Rūpa is like the nature of Nirvāṇa (cessation), and thus upholds the precepts; knowing that Vedanā (feeling), Saṃjñā (perception), and Saṃskāra (mental formations) are also like this; knowing that Vijñāna (consciousness) is impermanent, and thus upholds the precepts, even knowing that Vijñāna is like the nature of Nirvāṇa, and thus upholds the precepts. Because of detachment through precepts, one knows that Rūpa is also detached; because of knowing the detachment through precepts, even Vijñāna is detached, even knowing that all dharmas share the nature of Bodhi. Good man! This is the Bodhisattva's transcendental Śīlapāramitā (perfection of morality). The same applies to Kṣāntipāramitā (perfection of patience), Vīryapāramitā (perfection of vigor), and Dhyānapāramitā (perfection of meditation).' 'Knowing that Rūpa is impermanent, one practices wisdom, even knowing that Rūpa is like the nature of Nirvāṇa, one practices wisdom; knowing that Vedanā, Saṃjñā, and Saṃskāra are impermanent, one practices wisdom, even knowing that Vijñāna is like the nature of Nirvāṇa, one practices wisdom. Because wisdom is equal, knowledge is equal; because knowledge is equal, one knows that wisdom is equal; because wisdom and knowledge are equal, one knows that aspiration is equal; because aspiration is equal, one knows that wisdom and knowledge are equal; knowing that wisdom, knowledge, and aspiration are equal, one knows that Bodhi is equal; because Bodhi is equal, one knows that wisdom, knowledge, and aspiration are equal, that is, knowing that all dharmas share the nature of Bodhi. Good man! This is the transcendental Prajñāpāramitā (perfection of wisdom), this is the Bodhisattva's transcendental path of Pāramitā, which can encompass all paths, and one should know that all paths are included within it.' 'Why is it called transcendental? Good man! The five skandhas (Pañca-skandha, five aggregates) are called the world. The Bodhisattva is skilled in distinguishing the five skandhas, observing that they are impermanent, even like the nature of Nirvāṇa, and then knows that in this path there is no world and no worldly dharmas, knows that this path is without outflows, is transcendental, and is not attached to anything, this is called transcendental. Good man! This is the Bodhisattva's path.' 'Furthermore, the path is to seek all dharmas as they truly are, to distinguish and choose, not seeing all dharmas as continuous accumulation, without duality or difference, therefore it is called the path. And this path has no hatred or love, because there is no hatred or love, it is called equality.'

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等。離思惟觀察余乘故，名為廣大。去離諂故，名為端直。去離曲心故，名為無奸。斷除諸蓋故，名無系滯。去離欲瞋恚害覺故，名無塵垢。不愛色聲香味觸故，名為安樂。去離諸魔事故，名為清涼。去離煩惱眾賊故，名為無畏。能到涅槃故，名為出要。成就靜定故，名清涼水。慧善解故，名為常明。善修慈故，名為涼樂。不捨大悲故，名進無厭。常行喜故，名為悅豫。成就舍故，名無過失。順攝法故，名為大富。成就施食波羅蜜力故，得薩婆若智辯，諸佛善護持故，名過四魔行法。不捨本願故，名進無滯礙。渡一切煩惱流故，名無有上。一切世間無能降伏故，名無酬對。

「善男子！此道成就如是等及諸餘無量功德，一切大士乘此道故能往來教化無量眾生，是為莊嚴。無諸煩惱現入煩惱，是其莊嚴。觀于生死而不證實際，到空無相無作門，而能教化行諸見諸相諸愿眾生，是其莊嚴。現入聲聞辟支佛涅槃而不捨生死，是其莊嚴。現諸趣受生而不動於法性，現說一切言教而不動于無言，是其莊嚴。能現一切佛事而不捨菩薩行，是其莊嚴。

「善男子！是為菩薩大誓莊嚴、大乘莊嚴、道莊嚴。菩薩以大誓莊嚴自莊嚴故，能乘大乘順出世間聖道，未得薩婆若為眾生故能作佛事。」◎

爾時，眾中有菩薩名

【現代漢語翻譯】 現代漢語譯本 等。因為遠離了對其他乘的思惟觀察，所以稱為廣大。因為遠離了諂媚，所以稱為端直。因為遠離了彎曲的心，所以稱為無奸。因為斷除了各種覆蓋（諸蓋），所以稱為無系滯。因為遠離了慾望、嗔恨、傷害的感受，所以稱為無塵垢。因為不貪愛色、聲、香、味、觸，所以稱為安樂。因為遠離了各種魔事，所以稱為清涼。因為遠離了煩惱的眾多賊寇，所以稱為無畏。因為能夠到達涅槃，所以稱為出要。因為成就了靜定，所以稱為清涼水。因為智慧善於理解，所以稱為常明。因為善於修習慈心，所以稱為涼樂。因為不捨棄大悲心，所以稱為進無厭。因為常常行持喜心，所以稱為悅豫。因為成就了舍心，所以稱為無過失。因為順應攝受佛法，所以稱為大富。因為成就了佈施食物的波羅蜜力量，所以獲得了薩婆若智辯（一切智的智慧和辯才），因為諸佛善於護持，所以稱為超越四魔的修行方法。因為不捨棄本來的誓願，所以稱為前進沒有障礙。因為渡過了一切煩惱的河流，所以稱為無有上。因為一切世間沒有能夠降伏的，所以稱為無酬對。

『善男子！此道成就瞭如此等等以及其他無量功德，一切大士（菩薩）乘著此道，所以能夠往來教化無量眾生，這是它的莊嚴。沒有各種煩惱卻能示現進入煩惱，這是它的莊嚴。觀察生死卻不證入實際（真如），到達空、無相、無作之門，卻能夠教化那些執著于各種見解、各種相狀、各種願望的眾生，這是它的莊嚴。示現進入聲聞、辟支佛的涅槃，卻不捨棄生死，這是它的莊嚴。示現在各種趣道受生，卻不為法性所動搖，示現說一切言教，卻不為無言所動搖，這是它的莊嚴。能夠示現一切佛事，卻不捨棄菩薩的修行，這是它的莊嚴。

『善男子！這就是菩薩的大誓莊嚴、大乘莊嚴、道莊嚴。菩薩因為用大誓莊嚴來莊嚴自己，所以能夠乘著大乘，順應出世間的聖道，爲了眾生，在沒有得到薩婆若（一切智）之前，也能夠做佛事。』

當時，眾中有一位菩薩名叫

【English Translation】 English version Et cetera. Because it is apart from the contemplation and observation of other vehicles, it is called vast. Because it is apart from flattery, it is called upright. Because it is apart from a crooked mind, it is called without deceit. Because it cuts off all coverings (the five hindrances), it is called without attachment. Because it is apart from the feelings of desire, anger, and harm, it is called without defilement. Because it does not crave forms, sounds, smells, tastes, and touch, it is called peaceful. Because it is apart from all demonic affairs, it is called cool. Because it is apart from the many thieves of afflictions, it is called fearless. Because it is able to reach Nirvana, it is called the essential way out. Because it has achieved stillness and concentration, it is called cool water. Because wisdom is good at understanding, it is called constant light. Because it is good at cultivating loving-kindness, it is called cool joy. Because it does not abandon great compassion, it is called advancing without weariness. Because it constantly practices joy, it is called delightful. Because it has achieved equanimity, it is called without fault. Because it accords with the Dharma, it is called great wealth. Because it has achieved the power of the Paramita of giving food, it has obtained the wisdom and eloquence of Sarvajna (all-knowing wisdom), and because the Buddhas are good at protecting it, it is called a practice that transcends the four Maras. Because it does not abandon its original vows, it is called advancing without hindrance. Because it crosses the river of all afflictions, it is called unsurpassed. Because no one in the world can subdue it, it is called without equal.

'Good man! This path achieves such and other immeasurable merits. All great beings (Bodhisattvas) ride this path, and therefore are able to come and go to teach immeasurable sentient beings. This is its adornment. Without various afflictions, yet able to manifest entering into afflictions, this is its adornment. Observing birth and death, yet not realizing the actual (Tathata), reaching the gate of emptiness, signlessness, and non-action, yet able to teach those sentient beings who are attached to various views, various forms, and various wishes, this is its adornment. Manifesting entering into the Nirvana of Sravakas and Pratyekabuddhas, yet not abandoning birth and death, this is its adornment. Manifesting taking birth in various realms, yet not being moved by the Dharma-nature, manifesting speaking all teachings, yet not being moved by non-speaking, this is its adornment. Being able to manifest all Buddha-activities, yet not abandoning the practice of a Bodhisattva, this is its adornment.

'Good man! This is the great vow adornment, the Mahayana adornment, and the path adornment of a Bodhisattva. Because a Bodhisattva adorns himself with the adornment of great vows, he is able to ride the Mahayana, follow the holy path of transcending the world, and for the sake of sentient beings, even before obtaining Sarvajna (all-knowing wisdom), he is able to do the work of a Buddha.'

At that time, there was a Bodhisattva in the assembly named

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曰寶德，問虛空藏菩薩言：「善男子！汝已修此出世間聖道耶？」

虛空藏答言：「已修。」

寶德言：「云何修？」

虛空藏答言：「如得清凈道，如是修。」

寶德問言：「云何為清凈道？」

虛空藏答言：「善男子！我凈故道凈。」

寶德問言：「云何為我凈？」

虛空藏答言：「如世凈。」

寶德問言：「云何世凈？」

虛空藏答言：「善男子！色過去際凈。所以然者，以色本際無來故。色未來際亦凈。所以然者，以色未來際無去故，色現在際亦凈。所以然者，以現在色無住故。善男子！是為世凈。受想行識過去際凈。所以然者，以識本際無來故。識未來際亦凈。所以然者，以識未來際無去故。識現在際亦凈。所以然者，以識現在際無住故。善男子！是為世凈。善男子！以世中世凈故則我凈，以我凈故是名道凈。」

寶德言：「善男子！如是凈道能何所為？」

虛空藏答言：「能作大智慧光明，以此慧明力故，能知一切法過去未來際。」

寶德復問言：「何謂過去未來法際？」

虛空藏答言：「一切法於過去際無生，于未來際無滅，是名知過去未來際。」

寶德復問：「若見過去未來際者，為何所見？」

虛

【現代漢語翻譯】 現代漢語譯本：寶德問虛空藏菩薩（Bodhisattva Akasagarbha）說：『善男子！你已經修習這出世間的聖道了嗎？』 虛空藏菩薩回答說：『已經修習了。』 寶德問：『如何修習的？』 虛空藏菩薩回答說：『如獲得清凈道那樣修習。』 寶德問：『什麼是清凈道？』 虛空藏菩薩回答說：『善男子！我清凈，所以道清凈。』 寶德問：『如何才算我清凈？』 虛空藏菩薩回答說：『如世間清凈那樣。』 寶德問：『如何才算世間清凈？』 虛空藏菩薩回答說：『善男子！色（rupa，物質現象）的過去際是清凈的。之所以如此，是因為色的本際沒有來處。色的未來際也是清凈的。之所以如此，是因為色的未來際沒有去處。色的現在際也是清凈的。之所以如此，是因為現在的色沒有住處。善男子！這就是世間清凈。受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）的過去際是清凈的。之所以如此，是因為識的本際沒有來處。識的未來際也是清凈的。之所以如此，是因為識的未來際沒有去處。識的現在際也是清凈的。之所以如此，是因為識的現在際沒有住處。善男子！這就是世間清凈。善男子！因為世間清凈，所以我就清凈；因為我清凈，所以就稱為道清凈。』 寶德說：『善男子！這樣的清凈道能做什麼呢？』 虛空藏菩薩回答說：『能產生大智慧光明，憑藉這智慧光明之力，能知曉一切法（dharma，現象）的過去和未來際。』 寶德又問：『什麼是過去和未來的法際？』 虛空藏菩薩回答說：『一切法在過去際沒有生，在未來際沒有滅，這就叫做知曉過去和未來際。』 寶德又問：『如果見到過去和未來際，那見到的是什麼？』

【English Translation】 English version: Baode asked Bodhisattva Akasagarbha (the Bodhisattva of the Treasury of Space), 『Good man! Have you cultivated this supramundane holy path?』 Akasagarbha replied, 『I have cultivated it.』 Baode asked, 『How did you cultivate it?』 Akasagarbha replied, 『I cultivated it as one attains the pure path.』 Baode asked, 『What is the pure path?』 Akasagarbha replied, 『Good man! Because I am pure, the path is pure.』 Baode asked, 『How is one』s self considered pure?』 Akasagarbha replied, 『As the world is pure.』 Baode asked, 『How is the world considered pure?』 Akasagarbha replied, 『Good man! The past limit of form (rupa, material phenomena) is pure. The reason for this is that the origin of form has no coming. The future limit of form is also pure. The reason for this is that the future limit of form has no going. The present limit of form is also pure. The reason for this is that present form has no abiding. Good man! This is the purity of the world. The past limit of feeling (vedana, sensation), perception (samjna, cognition), volition (samskara, mental formations), and consciousness (vijnana, awareness) is pure. The reason for this is that the origin of consciousness has no coming. The future limit of consciousness is also pure. The reason for this is that the future limit of consciousness has no going. The present limit of consciousness is also pure. The reason for this is that the present limit of consciousness has no abiding. Good man! This is the purity of the world. Good man! Because the world is pure, therefore I am pure; because I am pure, therefore it is called the purity of the path.』 Baode said, 『Good man! What can such a pure path accomplish?』 Akasagarbha replied, 『It can produce great wisdom light. By the power of this wisdom light, one can know the past and future limits of all dharmas (phenomena).』 Baode asked again, 『What are the past and future limits of dharmas?』 Akasagarbha replied, 『All dharmas have no arising in the past limit and no ceasing in the future limit. This is called knowing the past and future limits.』 Baode asked again, 『If one sees the past and future limits, what does one see?』

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空藏答言：「見二俱離。」

寶德復問：「何謂二俱離？」

虛空藏答言：「離斷常者。善男子！若有見法生及著法者，則是斷常見。所以然者，由有生故則有滅，有生滅故則有斷常之見。若不見有法從自性、他性生者則見因緣，若見因緣則見法，若見法者則見如來，若見如來者則見如，若見如者則不滯于斷亦不執于常，若不常不斷者即無生無滅。」

寶德復問：「善男子！若無生無滅，云何有名數？」

虛空藏答言：「假言說故名之法耳。善男子！猶如有空故，有色差別名，所謂青黃赤白色、紫色、頗梨色、琉璃色，粗色細色，長色短色，方色圓色，虛空不為如是等法所染。然一切色自性亦空，一切諸法亦復如是，同虛空性，但假言說有名數耳！所謂善法不善法，世間法出世間法，應作法不應作法，有漏法無漏法，有為法無為法，而菩薩亦不作一切非福行，所作福行皆見虛誑、非真、不堅固。是菩薩知一切行非行，平等舍離一切相，成就般若波羅蜜力故，迴向菩提而亦不見菩提有增有減，不於色中求菩提，亦不于受想行識中求菩提，菩薩以無求故，住于清凈戒眾，修無愿解脫門，滿足一切諸愿。知生死性同涅槃性，雖入究竟涅槃，為斷除眾生虛妄顛倒故行菩薩行，亦無行法可行。善男子！

【現代漢語翻譯】 現代漢語譯本 虛空藏回答說：『見到二者都脫離。』 寶德又問：『什麼叫做二者都脫離？』 虛空藏回答說：『脫離斷見和常見。善男子！如果有人見到法產生以及執著於法，那就是斷見和常見。為什麼這樣說呢？因為有產生就有滅亡，有產生和滅亡就有斷見和常見的觀點。如果不見有法從自性或他性產生，就能見到因緣；如果見到因緣，就能見到法；如果見到法，就能見到如來（佛的法身）；如果見到如來，就能見到真如（事物的本性）；如果見到真如，就不會執著于斷見，也不會執著于常見。如果不執著于常也不執著于斷，那就沒有產生也沒有滅亡。』 寶德又問：『善男子！如果沒有產生也沒有滅亡，怎麼會有名相和數量呢？』 虛空藏回答說：『只是假借言語來稱呼法罷了。善男子！就好像因為有虛空，才有各種顏色的差別名稱，比如青色、黃色、紅色、白色、紫色、水晶色、琉璃色，粗糙的顏色、細膩的顏色，長的顏色、短的顏色，方形的顏色、圓形的顏色，虛空不會被這些顏色所污染。然而一切顏色自性也是空，一切諸法也是如此，與虛空性質相同，只是假借言語才有名稱和數量罷了！比如善法和不善法，世間法和出世間法，應該做的法和不應該做的法，有漏法和無漏法，有為法和無為法。而菩薩也不會做一切非福德的行為，所做的福德行為都看作是虛妄、不真實、不堅固的。這位菩薩知道一切行為都不是真正的行為，平等地捨棄一切相，成就般若波羅蜜（智慧到彼岸）的力量，迴向菩提（覺悟），也不認為菩提有增加或減少。不在色（物質）中尋求菩提，也不在受（感受）、想（思維）、行（意志）、識（意識）中尋求菩提。菩薩因為沒有追求，安住在清凈的戒律之中，修習無愿解脫門，滿足一切願望。知道生死（輪迴）的性質與涅槃（寂滅）的性質相同，雖然進入究竟涅槃，爲了斷除眾生的虛妄顛倒而行菩薩行，也沒有什麼行為可以執行。善男子！』

【English Translation】 English version Akasagarbha (Space Treasury) replied, 'Seeing both are detached.' Ratnagarbha (Jewel Treasury) further asked, 'What is meant by both being detached?' Akasagarbha replied, 'Detached from annihilationism and eternalism. Good man! If one sees the arising of dharmas (phenomena) and clings to dharmas, that is annihilationism and eternalism. Why is that? Because if there is arising, there is also ceasing; if there is arising and ceasing, there is the view of annihilationism and eternalism. If one does not see dharmas arising from self-nature or other-nature, then one sees dependent origination; if one sees dependent origination, then one sees dharma; if one sees dharma, then one sees the Tathagata (the thus-gone one, Buddha's dharma body); if one sees the Tathagata, then one sees Suchness (the true nature of things); if one sees Suchness, then one is not attached to annihilationism nor does one cling to eternalism. If one is neither eternal nor annihilated, then there is neither arising nor ceasing.' Ratnagarbha further asked, 'Good man! If there is neither arising nor ceasing, how can there be names and numbers?' Akasagarbha replied, 'It is merely by provisional speech that dharmas are named. Good man! Just as because there is space, there are different names for colors, such as blue, yellow, red, white, purple, crystal color, lapis lazuli color, coarse colors, fine colors, long colors, short colors, square colors, round colors, space is not tainted by these dharmas. However, the self-nature of all colors is also empty, and all dharmas are also like this, having the same nature as space, but it is only by provisional speech that there are names and numbers! Such as wholesome dharmas and unwholesome dharmas, worldly dharmas and supramundane dharmas, dharmas that should be done and dharmas that should not be done, defiled dharmas and undefiled dharmas, conditioned dharmas and unconditioned dharmas. And a Bodhisattva (enlightenment being) also does not engage in any non-meritorious actions, and all meritorious actions they perform are seen as illusory, unreal, and not firm. This Bodhisattva knows that all actions are not true actions, equally abandoning all characteristics, accomplishing the power of Prajnaparamita (perfection of wisdom), dedicating it to Bodhi (enlightenment), and also not seeing Bodhi as increasing or decreasing. They do not seek Bodhi in rupa (form), nor do they seek Bodhi in vedana (feeling), samjna (perception), samskara (mental formations), or vijnana (consciousness). Because the Bodhisattva has no seeking, they abide in the pure precepts, cultivate the gate of wishlessness liberation, and fulfill all wishes. Knowing that the nature of samsara (birth and death) is the same as the nature of nirvana (cessation), although they enter ultimate nirvana, they practice the Bodhisattva path to eliminate the false inversions of sentient beings, and there is no dharma to be practiced. Good man!'

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如是菩薩入于涅槃行菩薩行。

「善男子！凡有所作皆是生死，無有所作是名涅槃。菩薩所行是無所作，是故菩薩名入涅槃行菩薩行。善男子！凡有染著樔窟妄想戲論取相，是名生死。涅槃者無染著樔窟妄想戲論取相，是名涅槃。菩薩以修無樂著樔窟妄想戲論取相行菩薩行，是名菩薩入于涅槃行菩薩行。」當說此法時，有五百菩薩得無生法忍。

爾時，世尊贊虛空藏菩薩言：「善哉，善哉！賢士！快說法性稱菩薩行真實不異。」

虛空藏白佛言：「世尊！此是如來快也。所以者何？由世尊慧明故，我等得斯辯分。世尊！喻如日光照閻浮提，由日威德力故，有眼之者得見色像作諸事業。由於如來大智力故，照一切眾生及諸世界亦復如是。諸法實性不可言說，諸言說性與虛空等，是故諸法不可得數。凡有數法則有限量，凡有限量則是有為，凡有有為則可知可斷可修，凡是可知可斷可修則有得有證有名數法。思惟籌量分別，不見有法可知可斷可修可證可得故，即無有得。所以然者，以一切法無生故。能如是正見諸法，于諸法中不生愛染，以無愛染故則無有著，以無著故則無近，以無近故則無受無取。何謂無受無取？謂色若常若無常，無受無取；受想行識若常若無常，無受無取。色若苦若樂，若有我若無我

【現代漢語翻譯】 現代漢語譯本：如此，菩薩進入涅槃的修行，即是菩薩的修行。 『善男子！凡是有所作為的，都屬於生死；無所作為，才稱為涅槃。菩薩所修行的就是無所作為，所以菩薩被稱為進入涅槃的修行，即是菩薩的修行。善男子！凡是有執著、巢穴（比喻煩惱的依附處）、妄想、戲論、取相的，都屬於生死。涅槃是沒有執著、巢穴、妄想、戲論、取相的，這才是涅槃。菩薩通過修行，不執著于巢穴、妄想、戲論、取相，來修行菩薩的修行，這才是菩薩進入涅槃的修行，即是菩薩的修行。』當宣說此法時，有五百位菩薩證得了無生法忍（對諸法不生不滅的真理的領悟）。 這時，世尊讚歎虛空藏菩薩說：『善哉，善哉！賢士！你所說的法性，與菩薩的修行相稱，真實不虛。』 虛空藏菩薩對佛說：『世尊！這是如來的功德。為什麼呢？因為世尊的智慧光明，我們才能獲得這樣的辯才。世尊！譬如日光照耀閻浮提（我們所居住的世界），由於太陽的威德力，有眼睛的人才能看見各種顏色和形象，從事各種事業。由於如來大智慧的力量，照耀一切眾生和各個世界也是如此。諸法的真實本性是不可言說的，一切言說的性質都與虛空一樣，所以諸法是不可計數的。凡是有計數的法則有（此處原文缺失，根據上下文推測應為「執著」），凡是有（此處原文缺失，根據上下文推測應為「執著」）則是有為法，凡是有為法則是可以知道、可以斷除、可以修行的，凡是可以知道、可以斷除、可以修行的，則有得到、有證悟、有名數法。思量籌劃分別，不見有法是可以知道、可以斷除、可以修行、可以證悟、可以得到的，所以就沒有得到。之所以如此，是因為一切法都是無生的。能夠這樣正確地看待諸法，在諸法中不生起愛染，因為沒有愛染所以沒有執著，因為沒有執著所以沒有親近，因為沒有親近所以沒有接受和取捨。什麼叫做沒有接受和取捨呢？就是說，色（物質）無論是常還是無常，都沒有接受和取捨；受（感受）、想（思維）、行（意志）、識（意識）無論是常還是無常，都沒有接受和取捨。色無論是苦還是樂，無論是有我還是無我

【English Translation】 English version: Thus, a Bodhisattva entering the practice of Nirvana is the practice of a Bodhisattva. 'Good man! All actions are within the realm of birth and death; non-action is called Nirvana. What a Bodhisattva practices is non-action, therefore a Bodhisattva is said to enter the practice of Nirvana, which is the practice of a Bodhisattva. Good man! All that involves attachment, a nest (a metaphor for the clinging to afflictions), delusion, frivolous talk, and grasping at appearances is called birth and death. Nirvana is without attachment, a nest, delusion, frivolous talk, and grasping at appearances; this is called Nirvana. A Bodhisattva practices the Bodhisattva path by cultivating non-attachment to nests, delusions, frivolous talk, and grasping at appearances; this is called a Bodhisattva entering the practice of Nirvana, which is the practice of a Bodhisattva.' When this Dharma was spoken, five hundred Bodhisattvas attained the forbearance of the unproduced Dharma (the realization of the truth that all dharmas are neither born nor die). At that time, the World Honored One praised Bodhisattva Akasagarbha, saying: 'Excellent, excellent! Virtuous one! You have spoken the Dharma nature in accordance with the practice of a Bodhisattva, truly and without deviation.' Bodhisattva Akasagarbha said to the Buddha: 'World Honored One! This is the merit of the Tathagata. Why is that? Because of the wisdom and light of the World Honored One, we are able to obtain such eloquence. World Honored One! It is like the sun shining upon Jambudvipa (the world we inhabit); because of the sun's majestic power, those with eyes can see various colors and forms and engage in various activities. Because of the power of the Tathagata's great wisdom, it illuminates all sentient beings and all worlds in the same way. The true nature of all dharmas is inexpressible, and the nature of all speech is like space, therefore all dharmas are uncountable. All that is countable has (original text missing, inferred as 'attachment' based on context), all that has (original text missing, inferred as 'attachment' based on context) is conditioned, all that is conditioned can be known, can be severed, and can be cultivated, and all that can be known, severed, and cultivated has attainment, realization, and named dharmas. Through contemplation, deliberation, and discrimination, no dharma is seen that can be known, severed, cultivated, realized, or attained, therefore there is no attainment. The reason for this is that all dharmas are unproduced. Being able to see all dharmas correctly in this way, one does not generate attachment to them; because there is no attachment, there is no clinging; because there is no clinging, there is no closeness; because there is no closeness, there is no acceptance or rejection. What is meant by no acceptance or rejection? It means that whether form (matter) is permanent or impermanent, there is no acceptance or rejection; whether sensation, perception, volition, and consciousness are permanent or impermanent, there is no acceptance or rejection. Whether form is suffering or pleasure, whether there is a self or no self

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，若凈若不凈，無受無取；受想行識若苦若樂，若有我若無我，無受無取。色若空若非空，無受無取；受想行識若空若非空，無受無取。色若離若非離，無受無取；受想行識若離若非離，無受無取。菩薩以無受無取故，得諸法無受三昧。住是三昧已，諸佛世尊以無上心通授是菩薩記，是菩薩雖入涅槃，見一切眾生究竟同涅槃性，為教化眾生故，不捨大誓莊嚴及菩薩大悲。

「云何菩薩入于涅槃行菩薩行？善男子！凡有所作，名為生死。凡無所作，名為涅槃。菩薩以正智慧，見一切諸行離相，菩薩以法明眼明瞭見故，能說如來智明。」

爾時。寶德菩薩問虛空藏菩薩言：「善男子！汝何為自隱己智，言儘是如來力耶？」

虛空藏答寶德言：「善男子！如來豈不說隱善顯惡也。善男子！我還問汝，隨意答我。善男子！于汝意云何？若無阿那婆達多龍王時，阿耨大池能出四河，使諸眾生得受用不？」

寶德答言：「不也。」

虛空藏言：「善男子！若無如來則無法律，菩薩無由得成大智之海，亦不能利益一切眾生。以如來出世故則有法律，諸菩薩得成大智之海，亦能度化一切眾生。善男子！是故當知一切菩薩所得辯說，能以利益眾生，皆是如來神力。」

寶德復問：「善男子！諸如來

【現代漢語翻譯】 現代漢語譯本：無論是清凈還是不清凈，都沒有接受和執取；感受、思想、行為、意識，無論是苦還是樂，無論是有我還是無我，都沒有接受和執取。色法無論是空還是非空，都沒有接受和執取；感受、思想、行為、意識，無論是空還是非空，都沒有接受和執取。色法無論是離還是非離，都沒有接受和執取；感受、思想、行為、意識，無論是離還是非離，都沒有接受和執取。菩薩因為沒有接受和執取，所以得到諸法無受三昧（一種禪定狀態）。安住于這種三昧后，諸佛世尊以無上的神通為這位菩薩授記，這位菩薩雖然進入涅槃，卻看到一切眾生最終都具有涅槃的本性，爲了教化眾生，不捨棄大誓願的莊嚴和菩薩的大悲心。 『什麼樣的菩薩是進入涅槃而行菩薩道的呢？』善男子！凡是有所作為，就稱為生死。凡是無所作為，就稱為涅槃。菩薩以正確的智慧，看到一切諸行都離於相，菩薩以法眼明瞭地見到這個道理，所以能夠宣說如來的智慧光明。」 這時，寶德菩薩問虛空藏菩薩說：『善男子！你為什麼隱藏自己的智慧，說一切都是如來的力量呢？』 虛空藏菩薩回答寶德菩薩說：『善男子！如來難道不是說要隱藏善行而彰顯惡行嗎？善男子！我反問你，你隨意回答我。善男子！你認為怎麼樣？如果沒有阿那婆達多龍王（Anavatapta，傳說中的龍王）時，阿耨大池（Anavatapta，傳說中的大池）能夠流出四條河流，使眾生得到受用嗎？』 寶德菩薩回答說：『不能。』 虛空藏菩薩說：『善男子！如果沒有如來，就沒有佛法，菩薩就沒有辦法成就大智慧的海洋，也不能利益一切眾生。因為如來出世，所以才有佛法，諸菩薩才能成就大智慧的海洋，也才能度化一切眾生。善男子！所以應當知道，一切菩薩所得到的辯才和說法，能夠利益眾生，都是如來的神力。』 寶德菩薩又問：『善男子！諸如來

【English Translation】 English version: Whether pure or impure, there is no receiving or grasping; whether feeling, thought, action, or consciousness is suffering or pleasure, whether there is a self or no self, there is no receiving or grasping. Whether form is empty or not empty, there is no receiving or grasping; whether feeling, thought, action, or consciousness is empty or not empty, there is no receiving or grasping. Whether form is separate or not separate, there is no receiving or grasping; whether feeling, thought, action, or consciousness is separate or not separate, there is no receiving or grasping. Because the Bodhisattva has no receiving or grasping, they attain the Samadhi (a state of meditative consciousness) of no receiving of all dharmas. Having abided in this Samadhi, all the Buddhas, the World Honored Ones, bestow predictions upon this Bodhisattva with their unsurpassed spiritual powers. Although this Bodhisattva enters Nirvana, they see that all sentient beings ultimately share the nature of Nirvana. For the sake of teaching and transforming sentient beings, they do not abandon their great vows and the great compassion of a Bodhisattva. 『How does a Bodhisattva enter Nirvana while practicing the Bodhisattva path?』 Good man! All that is done is called birth and death. All that is not done is called Nirvana. With correct wisdom, the Bodhisattva sees that all actions are devoid of characteristics. Because the Bodhisattva clearly sees this with the eye of Dharma, they can proclaim the light of the Tathagata's wisdom.』 At that time, Bodhisattva Baode asked Bodhisattva Akasagarbha, 『Good man! Why do you conceal your own wisdom and say that everything is the power of the Tathagata?』 Bodhisattva Akasagarbha replied to Bodhisattva Baode, 『Good man! Does the Tathagata not say to conceal good and reveal evil? Good man! I will ask you in return, answer me as you please. Good man! What do you think? If there were no Anavatapta Dragon King (Anavatapta, a legendary dragon king), could the Anavatapta Lake (Anavatapta, a legendary lake) produce four rivers, allowing sentient beings to benefit?』 Bodhisattva Baode replied, 『No.』 Bodhisattva Akasagarbha said, 『Good man! If there were no Tathagata, there would be no Dharma, and Bodhisattvas would have no way to achieve the ocean of great wisdom, nor could they benefit all sentient beings. Because the Tathagata appears in the world, there is Dharma, and all Bodhisattvas can achieve the ocean of great wisdom and also liberate all sentient beings. Good man! Therefore, you should know that all the eloquence and teachings that Bodhisattvas attain, which can benefit sentient beings, are all the spiritual power of the Tathagata.』 Bodhisattva Baode asked again, 『Good man! All the Tathagatas』

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辯，可得轉至菩薩心不？」

虛空藏答言：「不也。」

寶德言：「云何由如來力故得辯說也？」

虛空藏答言：「善男子！喻如巧種果樹，因緣和合便得果實，然樹非即果，果不離樹。善男子！如來所說法，菩薩於此法中善順行故，便生大智明辯，因佛說得，亦無有轉。」

寶德言：「希有，善男子！因緣生法如是甚深難測。」

虛空藏言：「善男子！一切諸法究竟無生。」

寶德言：「善男子！諸法謂從緣生。」

虛空藏言：「善男子！生已生也？未生生也？」

寶德言：「善男子！生已不生，未生亦不生。」

虛空藏言：「善男子！是故無生。」

寶德言：「善男子！緣中有因耶？」

虛空藏答言：「無也。」

寶德言：「因中有緣耶？」

虛空藏答言：「無也。」

寶德言：「于汝意云何？若因若緣自實有性耶？」

虛空藏言：「無也。」

寶德言：「善男子！于汝意云何？諸法無因緣生耶？」

虛空藏答言：「不也。善男子！是故一切法無自性，無生無起無出，是以緣不生因，因不生緣，自性不生自性，他性亦不生他性，自性不生他性，他性不生自性。是故說一切法自性無生。所以者何？以如

【現代漢語翻譯】 現代漢語譯本 寶德問：『辯才，可以轉變成菩薩的心嗎？』 虛空藏菩薩回答說：『不可以。』 寶德問：『為什麼因為如來的力量才能獲得辯才呢？』 虛空藏菩薩回答說：『善男子！譬如巧妙地種植果樹，因緣和合就能得到果實，然而樹不是果實，果實也不離開樹。善男子！如來所說的法，菩薩因為善於依此法修行，便能生出大智慧和明晰的辯才，這是因為佛陀的教導而獲得的，但辯才本身並沒有發生轉變。』 寶德說：『稀有啊，善男子！因緣所生的法如此深奧難測。』 虛空藏菩薩說：『善男子！一切諸法究竟來說都是無生的。』 寶德問：『善男子！諸法不是說從因緣而生嗎？』 虛空藏菩薩說：『善男子！是已經生了才生，還是未生才生呢？』 寶德說：『善男子！已經生的不會再生，未生的也不會生。』 虛空藏菩薩說：『善男子！所以說諸法是無生的。』 寶德問：『善男子！在因緣之中有因嗎？』 虛空藏菩薩回答說：『沒有。』 寶德問：『在因之中有緣嗎？』 虛空藏菩薩回答說：『沒有。』 寶德問：『依你的意思，因和緣本身有實在的自性嗎？』 虛空藏菩薩說：『沒有。』 寶德問：『善男子！依你的意思，諸法是無因無緣而生的嗎？』 虛空藏菩薩回答說：『不是的。善男子！所以一切法沒有自性，沒有生起，沒有出現，因此緣不生因，因不生緣，自性不生自性，他性也不生他性，自性不生他性，他性也不生自性。所以說一切法自性無生。為什麼呢？因為如』

【English Translation】 English version Baode asked: 'Can eloquence be transformed into the mind of a Bodhisattva?' Akasagarbha (虛空藏, the Bodhisattva of boundless space) replied: 'No, it cannot.' Baode asked: 'Why is it that eloquence is obtained through the power of the Tathagata (如來, the thus-gone one, an epithet of the Buddha)?' Akasagarbha replied: 'Good man! It is like skillfully planting a fruit tree; when the conditions are right, fruit is obtained. However, the tree is not the fruit, and the fruit does not exist apart from the tree. Good man! The Dharma (法, the teachings) spoken by the Tathagata, when Bodhisattvas practice it well, gives rise to great wisdom and clear eloquence. It is obtained through the Buddha's teachings, but there is no transformation of the eloquence itself.' Baode said: 'It is rare, good man! The Dharma arising from conditions is so profound and difficult to fathom.' Akasagarbha said: 'Good man! Ultimately, all Dharmas (諸法, phenomena) are without arising.' Baode asked: 'Good man! Are Dharmas not said to arise from conditions?' Akasagarbha said: 'Good man! Does that which has already arisen arise, or does that which has not yet arisen arise?' Baode said: 'Good man! That which has already arisen does not arise again, and that which has not yet arisen also does not arise.' Akasagarbha said: 'Good man! Therefore, it is said that Dharmas are without arising.' Baode asked: 'Good man! Is there a cause within conditions?' Akasagarbha replied: 'No, there is not.' Baode asked: 'Is there a condition within a cause?' Akasagarbha replied: 'No, there is not.' Baode asked: 'What do you think? Do causes and conditions have an inherent self-nature?' Akasagarbha said: 'No, they do not.' Baode asked: 'Good man! What do you think? Do Dharmas arise without cause or condition?' Akasagarbha replied: 'No, they do not. Good man! Therefore, all Dharmas are without self-nature, without arising, without origination, without appearance. Thus, conditions do not give rise to causes, causes do not give rise to conditions, self-nature does not give rise to self-nature, other-nature does not give rise to other-nature, self-nature does not give rise to other-nature, and other-nature does not give rise to self-nature. Therefore, it is said that all Dharmas are without self-nature and without arising. Why is this so? Because as'

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無生無滅，法性實際亦無生無滅，如如法性實際，如來所覺一切諸法亦復如是，無生無滅。」

寶德言：「善男子！如來亦不出世也？」

虛空藏答言：「此不應說也。所以者何？如來於一切法，盡不可說，不可言出、不得言不出。若有人問言：『如來出世耶？不出世耶？』智者為不謗如來故應置不答。」

寶德問言：「云何應置？」

虛空藏言：「如法性住，應如是置。」

寶德言：「云何法性住？」

虛空藏答言：「如虛空性住，住無所住，法性亦如是住；如法性，眾生性亦爾。如眾生性，一切法亦爾。如一切法，如來亦如是住，住無所住，無住處故無住無不住，是故不得言生、不得言滅。」

寶德言：「善男子！如來出世事，甚深！甚深！」

虛空藏答言：「善男子！若能如實解了緣生法者，名為佛出世。」

寶德言：「善男子！誰當解此說也？」

虛空藏答言：「若於一切法中不得增減者。」

寶德問言：「何謂為增？」

虛空藏答言：「增者所謂增上句，謂于無中妄生增上。無增上句者是平等句，無等句、無文字句、無句、無教句。無教之中，無句無增上，亦無心意識，以是故非句。喻如空中鳥跡，究竟已無當無而言鳥跡。于

【現代漢語翻譯】 現代漢語譯本：『沒有產生也沒有消滅，法性的真實狀態也沒有產生也沒有消滅，如同法性的真實狀態一樣，如來所覺悟的一切諸法也是如此，沒有產生也沒有消滅。』 寶德問道：『善男子！如來也不出現在世間嗎？』 虛空藏回答說：『這不應該說。為什麼呢？如來對於一切法，完全不可說，不能說出現，也不能說不出現。如果有人問：『如來出現於世間嗎？不出現於世間嗎？』智者爲了不誹謗如來，應該保持不回答。』 寶德問道：『應該如何保持不回答呢？』 虛空藏說：『如同法性的安住，應該這樣保持不回答。』 寶德問道：『法性如何安住呢？』 虛空藏回答說：『如同虛空的性質安住，安住于無所安住，法性也是這樣安住；如同法性，眾生的性質也是這樣。如同眾生的性質，一切法也是這樣。如同一切法，如來也是這樣安住，安住于無所安住，因為沒有安住之處，所以沒有安住也沒有不安住，因此不能說產生，也不能說消滅。』 寶德說：『善男子！如來出現於世間的事情，真是深奧！真是深奧！』 虛空藏回答說：『善男子！如果能夠如實地瞭解緣起法的人，就稱為佛出現於世間。』 寶德問道：『善男子！誰能夠理解這種說法呢？』 虛空藏回答說：『如果對於一切法中不增不減的人。』 寶德問道：『什麼叫做增呢？』 虛空藏回答說：『增就是所謂的增上句，就是在無中妄生增上。沒有增上句就是平等句，沒有等句、沒有文字句、沒有句、沒有教句。在沒有教之中，沒有句也沒有增上，也沒有心意識，因此不是句。譬如空中鳥的痕跡，最終已經沒有，當沒有的時候卻說有鳥的痕跡。』

【English Translation】 English version: 'There is no birth and no death, the actual nature of Dharma (法性) is also without birth and without death. Just like the actual nature of Dharma, all the Dharmas (諸法) that the Tathagata (如來) has realized are also like this, without birth and without death.' Bao De (寶德) asked: 'Good man! Does the Tathagata also not appear in the world?' Akasagarbha (虛空藏) replied: 'This should not be said. Why? Because for the Tathagata, regarding all Dharmas, it is completely unspeakable. One cannot say 'appears' nor can one say 'does not appear'. If someone asks: 'Does the Tathagata appear in the world? Or does he not appear in the world?' A wise person, in order not to slander the Tathagata, should remain silent and not answer.' Bao De asked: 'How should one remain silent?' Akasagarbha said: 'One should remain silent as the nature of Dharma abides.' Bao De asked: 'How does the nature of Dharma abide?' Akasagarbha replied: 'Just as the nature of space abides, abiding in no abiding, the nature of Dharma also abides in this way; just like the nature of Dharma, the nature of sentient beings is also like this. Just like the nature of sentient beings, all Dharmas are also like this. Just like all Dharmas, the Tathagata also abides in this way, abiding in no abiding. Because there is no place to abide, there is neither abiding nor non-abiding. Therefore, one cannot say birth, nor can one say death.' Bao De said: 'Good man! The matter of the Tathagata appearing in the world is truly profound! Truly profound!' Akasagarbha replied: 'Good man! If one can truly understand the Dharma of dependent origination (緣生法), that is called the Buddha appearing in the world.' Bao De asked: 'Good man! Who can understand this teaching?' Akasagarbha replied: 'Those who neither increase nor decrease in all Dharmas.' Bao De asked: 'What is meant by increase?' Akasagarbha replied: 'Increase is what is called the 'increasing phrase', which is to falsely generate increase from nothing. The absence of an increasing phrase is the phrase of equality, without equal phrases, without literal phrases, without phrases, without teaching phrases. Within no teaching, there is no phrase and no increase, nor is there mind consciousness. Therefore, it is not a phrase. It is like the traces of a bird in the sky, which ultimately do not exist. When they do not exist, one says there are traces of a bird.'

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一切法中無有字句亦復如是，無句而假名為句，如無跡假名為跡。如來出世亦無有出，假名為出亦復如是。是故智者不應取著，以無取著故假名為出，而常依無出。所以者何？以無生是一切諸法實性故。無生者則無所有，是故名一切法無所有性。無所有性無有住處，無住處故是無住際，一切諸法及無住際即是實際，實際即是一切法際，是故言一切法與實際等。言實際者，是三場分斷際、不可壞際、不斷不常際、如實際、三世等際，以如是等際等一切法際。所以者何？實際及我際無二無別，實際及眾生壽命養育人際，無二無別，實際及我見際無二無別，於我見中無有實際，能如是如實知者則無有二十種我見。所以者何？以實際中無一無多故，實際與平等等，無來無去、無盡無減，實際究竟空故，是故言一切法是無盡門無盡際。

「涅槃者無盡，所謂空故、無性故。如涅槃無盡無不盡，一切法亦復如是，以是故言一切法與涅槃等。諸法無等、無不等，無儔匹故。喻如虛空無有儔匹，一切諸法亦復如是。若見有酬匹，言有涅槃者，已言有涅槃，便求涅槃，則與賢聖相違。已言有涅槃故，便言此應知、此應斷、此應證、此應修，此應生、此應滅，如是行不具者，不能如實知、不能如實見，則不識不解、不知不見。不識不

【現代漢語翻譯】 現代漢語譯本：一切法中沒有文字語句，也是如此。沒有語句卻假名為語句，如同沒有軌跡卻假名為軌跡。如來出世也沒有真正的出世，只是假名為出世，也是如此。因此，智者不應該執著於此，因為沒有執著才假名為出世，而常依于無出。為什麼呢？因為無生是一切諸法的真實本性。無生就是什麼都沒有，所以稱為一切法無所有性。無所有性沒有住處，沒有住處所以是無住際，一切諸法和無住際就是實際，實際就是一切法的邊際，所以說一切法與實際相等。所說的實際，是三場分斷際（指斷除三界煩惱的邊際）、不可壞際（指不會被破壞的邊際）、不斷不常際（指既非斷滅也非恒常的邊際），如實際、三世等際（指過去、現在、未來三世平等的邊際），以這樣的邊際等同於一切法的邊際。為什麼呢？實際和我（ātman）的邊際沒有二樣沒有分別，實際和眾生壽命養育人（jīva）的邊際沒有二樣沒有分別，實際和我見（ātma-dṛṣṭi）的邊際沒有二樣沒有分別，在我見中沒有實際，能夠這樣如實知道的人就沒有二十種我見。為什麼呢？因為實際中沒有一也沒有多，實際與平等相等，沒有來沒有去、沒有盡沒有減，實際究竟是空，所以說一切法是無盡門無盡際。 涅槃（nirvāṇa）是無盡的，所謂空故、無性故。如同涅槃無盡無不盡，一切法也是如此，因此說一切法與涅槃相等。諸法沒有相等、沒有不相等，因為沒有匹敵。譬如虛空沒有匹敵，一切諸法也是如此。如果認為有匹敵，說有涅槃，已經說了有涅槃，就去追求涅槃，就與賢聖相違背。因為說了有涅槃，就說這個應該知道、這個應該斷除、這個應該證得、這個應該修行、這個應該生起、這個應該滅盡，這樣修行不圓滿的人，不能如實知道、不能如實見到，就不認識不理解、不知道不見。

【English Translation】 English version: In all dharmas, there are no words or sentences, and it is the same. Though there are no sentences, they are given the provisional name of sentences, just as there are no traces, yet they are given the provisional name of traces. The Tathāgata's (如來) appearance in the world is also not a real appearance, but is given the provisional name of appearance, and it is the same. Therefore, the wise should not be attached to this, because it is due to non-attachment that it is given the provisional name of appearance, and they always rely on non-appearance. Why is that? Because non-origination is the true nature of all dharmas. Non-origination means there is nothing, therefore it is called the nature of non-existence of all dharmas. The nature of non-existence has no dwelling place, and because there is no dwelling place, it is the limit of non-dwelling. All dharmas and the limit of non-dwelling are the actual reality (satya), and the actual reality is the limit of all dharmas. Therefore, it is said that all dharmas are equal to the actual reality. The so-called actual reality is the limit of the three fields being severed (referring to the limit of severing the afflictions of the three realms), the limit of being indestructible, the limit of neither being annihilated nor permanent, like the actual reality, the limit of the three times being equal (referring to the equal limit of the past, present, and future), with such limits being equal to the limit of all dharmas. Why is that? The actual reality and the limit of the self (ātman) are not two and not different, the actual reality and the limit of the life and nurturing of beings (jīva) are not two and not different, the actual reality and the limit of the view of self (ātma-dṛṣṭi) are not two and not different. In the view of self, there is no actual reality. One who can know this truthfully will not have the twenty kinds of views of self. Why is that? Because in the actual reality, there is neither one nor many, the actual reality is equal to equality, there is no coming and no going, no end and no decrease, the actual reality is ultimately empty, therefore it is said that all dharmas are the gate of endlessness and the limit of endlessness. Nirvāṇa (涅槃) is endless, because it is empty and without nature. Just as nirvāṇa is endless and not endless, all dharmas are also like that, therefore it is said that all dharmas are equal to nirvāṇa. Dharmas are neither equal nor unequal, because there is no match. Just as space has no match, all dharmas are also like that. If one sees a match, and says there is nirvāṇa, having already said there is nirvāṇa, then one seeks nirvāṇa, which is contrary to the noble ones. Because one has said there is nirvāṇa, one then says this should be known, this should be severed, this should be attained, this should be practiced, this should arise, this should cease. One who practices in this way incompletely cannot know truthfully, cannot see truthfully, and will not recognize, understand, know, or see.

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解一切法故，則著于文字，于諸法中妄生諍競。生諍競者于佛法中則為可愍。所以然者，如來說言：沙門之法不應諍競。」

爾時，大德阿難白佛言：「希有，世尊！此賢士才辯乃能如是甚深明瞭難解難測也，於一切法不從他受，如身自證能如是說。」

虛空藏菩薩即謂阿難言：「大德！我已自身證知，是故如所證知能如是說。何以故？我身即是虛空，以虛空證知一切法，為虛空印所印。大德阿難！凡諸菩薩修身善解身相者，能以此身作諸佛事，現種種色像，而亦不退于真法身，亦復不離結業生身，又復不過於平等性，現變化身悉得自在，於一切佛國普能示現，終已不隱應化之身，如是行者皆可名之為身證行。」

阿難問言：「善男子！汝於法頗有證耶？」

虛空藏答言：「大德阿難！我不見法離於身、身離於法。」

阿難言：「善男子！汝若身證者，汝得阿羅漢果耶？」

虛空藏言：「大德！無得不得。無所得故，於一切法無惱行故，離貪慾瞋恚愚癡故，是謂阿羅漢。」

阿難言：「善男子！汝何時當般涅槃耶？」

虛空藏言：「大德！阿羅漢者無般涅槃，知一切法究竟是涅槃亦無涅槃相。凡愚之人有如是分別戲論行，言此是生死、此是涅槃；阿羅漢者無是戲論

【現代漢語翻譯】 現代漢語譯本：如果執著于理解一切法，就會執著于文字，在諸法中妄生爭論。產生爭論的人在佛法中是可悲的。這是因為，如來曾說過：『沙門的修行不應爭論。』 當時，大德阿難對佛說：『稀有啊，世尊！這位賢士的才辯竟然能如此甚深明瞭，難以理解和測度，對於一切法不從他人接受，如同自身證悟一般能如此宣說。』 虛空藏菩薩（Bodhisattva Akasagarbha）隨即對阿難說：『大德！我已經自身證知，所以能如所證知的那樣宣說。為什麼呢？我的身體就是虛空，以虛空證知一切法，被虛空印所印證。大德阿難！凡是修習身相、善解身相的菩薩，能以這個身體做諸佛事，顯現種種色相，卻也不退失於真法身，也不離結業所生的身體，也不超越平等性，顯現變化之身都能自在，在一切佛國普遍示現，最終也不會隱藏應化之身，像這樣修行的人都可以稱為身證行。』 阿難問道：『善男子！你對於法有所證悟嗎？』 虛空藏回答說：『大德阿難！我沒有看到法離開身體，也沒有看到身體離開法。』 阿難說：『善男子！如果你是身證，你已經證得阿羅漢果了嗎？』 虛空藏說：『大德！沒有得到也沒有沒得到。因為沒有所得，所以對於一切法沒有惱害的行為，遠離貪慾、嗔恚、愚癡，這就是阿羅漢。』 阿難說：『善男子！你何時會般涅槃呢？』 虛空藏說：『大德！阿羅漢沒有般涅槃，知道一切法究竟就是涅槃，也沒有涅槃的相狀。凡夫愚人有這樣的分別戲論，說這是生死，這是涅槃；阿羅漢沒有這樣的戲論。』

【English Translation】 English version: If one is attached to understanding all dharmas, then one becomes attached to words, and in all dharmas, one falsely generates disputes. Those who generate disputes are pitiable in the Buddhadharma. The reason for this is that the Tathagata has said: 'The practice of a śramaṇa (ascetic) should not involve disputes.' At that time, the venerable Ananda said to the Buddha: 'It is rare, World Honored One! This virtuous one's eloquence is able to be so profound, clear, difficult to understand, and immeasurable. Regarding all dharmas, he does not receive from others, but like one who has personally realized it, he is able to speak in this way.' Bodhisattva Akasagarbha (Space Treasury Bodhisattva) then said to Ananda: 'Venerable one! I have already personally realized it, therefore I am able to speak as I have realized. Why is that? My body is space itself, and through space I realize all dharmas, and am sealed by the seal of space. Venerable Ananda! All Bodhisattvas who cultivate the body and understand the characteristics of the body well, are able to use this body to perform the deeds of the Buddhas, manifesting various forms and appearances, yet they do not regress from the true Dharma body, nor do they depart from the body born of karmic actions, nor do they transcend equality. They are able to freely manifest transformation bodies, universally appearing in all Buddha lands, and ultimately do not conceal the transformation body. Those who practice in this way can all be called practitioners who have realized through the body.' Ananda asked: 'Good man! Do you have any realization of the Dharma?' Akasagarbha replied: 'Venerable Ananda! I do not see the Dharma apart from the body, nor the body apart from the Dharma.' Ananda said: 'Good man! If you have realized through the body, have you attained the fruit of Arhat?' Akasagarbha said: 'Venerable one! There is neither attainment nor non-attainment. Because there is no attainment, there is no harmful action towards all dharmas, and one is free from greed, hatred, and delusion. This is called an Arhat.' Ananda said: 'Good man! When will you enter Parinirvana?' Akasagarbha said: 'Venerable one! An Arhat does not enter Parinirvana. Knowing that all dharmas are ultimately Nirvana, there is also no characteristic of Nirvana. Ordinary foolish people have such discriminating and playful thoughts, saying this is birth and death, this is Nirvana; an Arhat does not have such playful thoughts.'

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也。」

大德阿難言：「善男子！如我解汝所說義，夫菩薩者，不應言是凡夫，亦不應言是學，不應言是無學，去離二相故。」

虛空藏言：「大德阿難！善哉，善哉！以非凡夫非學非無學故，在在處處皆能示現，於一切處亦不取著。」

爾時，五百大聲聞各以己身所著憂多羅繒奉上虛空藏，奉上衣已，一時同聲說如是言：「其有眾生深心發阿耨多羅三藐三菩提者，快得善利。于如是大智法藏中不墮其外。」所上之衣即便不現，彼諸聲聞問虛空藏言：「衣何所至也？」

虛空藏答言：「入我藏中。」

又言：「如來知之，汝等可問。」

爾時，諸聲聞即白佛言：「世尊！衣何所至也？」

佛告諸比丘：「東方去此過無量阿僧祇諸佛剎土，有世界名曰袈裟幢，其界有佛，號曰山王如來；虛空藏已遣此衣至彼世界。」

諸聲聞即白佛言：「世尊！以何因緣遣衣至彼耶？」

佛言：「欲以此衣于彼世界施作佛事。虛空藏菩薩於此所說，如虛空藏等三昧印法門，此三昧於彼衣中當演其義音。彼世界無量阿僧祇諸菩薩，聞此法故當得無生法忍。諸比丘當知，菩薩作如是種種方便利益眾生。」說此法時，于上虛空中雨無量金色華，以此諸花遍覆妙寶莊嚴堂，于諸花中出如

【現代漢語翻譯】 現代漢語譯本： 「也。」

大德阿難說：「善男子！依我理解你所說的意義，菩薩不應被認為是凡夫，也不應被認為是正在學習的人（學），更不應被認為是已完成學習的人（無學），因為他們已經超越了這兩種對立的相。」

虛空藏菩薩說：「大德阿難！說得好，說得好！正因為他們既不是凡夫，也不是正在學習的人，也不是已完成學習的人，所以他們才能在任何地方示現，並且在任何地方都不執著。」

當時，五百位大聲聞各自將自己所穿的僧伽梨（憂多羅繒，一種僧衣）獻給虛空藏菩薩。獻上衣服后，他們同時說道：「那些真心發願追求阿耨多羅三藐三菩提（無上正等正覺）的眾生，真是獲得了極大的利益。他們不會被排除在如此偉大的智慧法藏之外。」他們獻上的衣服立刻消失不見了。這些聲聞問虛空藏菩薩：「衣服到哪裡去了？」

虛空藏菩薩回答說：「進入了我的寶藏之中。」

他又說：「如來（佛陀）知道這件事，你們可以去問他。」

當時，這些聲聞就去稟告佛陀說：「世尊！衣服到哪裡去了？」

佛陀告訴眾比丘：「在東方，經過無數阿僧祇（極大的數字）的佛剎土，有一個世界名為袈裟幢，那個世界有一尊佛，名為山王如來。虛空藏菩薩已經將這些衣服送到了那個世界。」

眾聲聞又稟告佛陀說：「世尊！因為什麼因緣將衣服送到那裡呢？」

佛陀說：「是爲了用這些衣服在那個世界進行佛事。虛空藏菩薩在這裡所說的，如虛空藏等三昧（禪定）印法門，這個三昧會在那些衣服中演說其義理。那個世界無數阿僧祇的菩薩，聽到這個法門后，將會獲得無生法忍（對法性不生不滅的領悟）。諸位比丘應當知道，菩薩就是這樣運用種種方便來利益眾生的。」在佛陀說此法時，上空中降下無數金色的花朵，這些花朵覆蓋了整個以珍寶裝飾的殿堂，在這些花朵中發出如

【English Translation】 English version: 『also.』

The Venerable Ananda said, 『Good man! As I understand the meaning of what you have said, a Bodhisattva should not be called an ordinary person (fanfu), nor should they be called a learner (xue), nor should they be called one who has completed learning (wuxue), because they have transcended these two opposing aspects.』

Vajragarbha Bodhisattva said, 『Venerable Ananda! Well said, well said! Precisely because they are neither ordinary people, nor learners, nor those who have completed learning, they are able to manifest anywhere and do not cling to anything anywhere.』

At that time, five hundred great Sravakas (hearers) each offered their own sanghati (uttarasanga, a type of monastic robe) to Vajragarbha Bodhisattva. After offering their robes, they said in unison, 『Those beings who sincerely aspire to Anuttara-samyak-sambodhi (supreme perfect enlightenment) have truly gained great benefit. They will not be excluded from such a great treasury of wisdom.』 The robes they offered immediately disappeared. These Sravakas asked Vajragarbha Bodhisattva, 『Where have the robes gone?』

Vajragarbha Bodhisattva replied, 『They have entered my treasury.』

He further said, 『The Tathagata (Buddha) knows about this; you can ask him.』

At that time, these Sravakas then reported to the Buddha, saying, 『World Honored One! Where have the robes gone?』

The Buddha told the Bhikkhus (monks), 『In the east, passing through countless asamkhya (immeasurable) Buddha-lands, there is a world named Kasaya-dhvaja (Robe Banner), and in that world there is a Buddha named Sumeru-raja Tathagata (Mountain King Thus Come One). Vajragarbha Bodhisattva has already sent these robes to that world.』

The Sravakas then reported to the Buddha, saying, 『World Honored One! For what reason were the robes sent there?』

The Buddha said, 『It is to use these robes to perform Buddha-work in that world. What Vajragarbha Bodhisattva has spoken here, such as the Samadhi (meditative absorption) seal Dharma-gate of Vajragarbha, this Samadhi will expound its meaning in those robes. The countless asamkhya Bodhisattvas in that world, upon hearing this Dharma-gate, will attain the Anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas). Bhikkhus, you should know that Bodhisattvas use various skillful means to benefit sentient beings in this way.』 As the Buddha spoke this Dharma, countless golden flowers rained down from the sky above, and these flowers covered the entire hall adorned with precious jewels, and from these flowers came forth like

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是法音。其有眾生信此虛空藏所說法，善順思惟分別其義者，皆當爲不退轉印所印，畢定得至無上道場。

爾時，阿難白佛言：「世尊！是何瑞應乃雨此花，出如是妙音安慰眾生？」

佛告阿難：「有梵天名曰光明莊嚴，從梵天上與六十八百千梵眾俱欲來詣此。」

如來說此語已，時諸梵眾忽然來至妙寶莊嚴堂上，頂禮佛足，右繞七匝。繞七匝已，在一面立，合掌向佛而白佛言：「希有，世尊！虛空藏菩薩不可思議，戒眾清凈，善修諸定，善分別大智慧，善能遊戲諸大神通，善能滿足大弘誓願，善能成就大權方便，善能莊嚴身口及意，善能于諸法中成就大自在力，是虛空藏菩薩身口及意都無所作，無有分別憶想，而能現此不可思議莊嚴神變；又能顯現無量百千法門，亦能出入百千諸三昧門，從昔以來常樂修習成就諸善法故。世尊！諸菩薩不應于往昔所修善根不知其因，集諸善根亦應無厭。所以者何？是因往昔所種善根果報故，能現如是不可思議神變。」

佛告梵天：「如是，如是！如汝所言，諸菩薩已成就善根資糧及出要智方便故，能現如是不可思議功德莊嚴之事，無憶想分別，亦無不分別。」

梵天白佛言：「世尊！云何菩薩集善根資糧及出要智方便？」

佛告光明莊嚴梵天

【現代漢語翻譯】 現代漢語譯本 這是佛法的聲音。如果有眾生相信虛空藏（菩薩名，象徵智慧廣大如虛空）所說的法，能夠善巧地順應、思考、辨別其中的含義，那麼他們都將被不退轉的印記所印證，必定能夠到達無上的菩提道場。

這時，阿難（佛陀的十大弟子之一，以記憶力強著稱）向佛陀稟告說：『世尊！是什麼樣的祥瑞徵兆，竟然降下這樣的花雨，發出如此美妙的聲音來安慰眾生呢？』

佛陀告訴阿難說：『有一位梵天，名叫光明莊嚴（梵天名，象徵光明和莊嚴），他從梵天界帶著六十八百千梵眾，想要來到這裡。』

如來說完這話，當時，那些梵眾忽然來到妙寶莊嚴堂上，頂禮佛足，右繞佛七圈。繞完七圈后，他們在一旁站立，合掌向佛稟告說：『稀有啊，世尊！虛空藏菩薩真是不可思議，他的戒律清凈，善於修習各種禪定，善於辨別大智慧，善於運用各種大神通，善於滿足大弘誓願，善於成就大權方便，善於莊嚴身口意，善於在一切法中成就大自在力。這位虛空藏菩薩的身口意都沒有任何造作，沒有分別憶想，卻能顯現如此不可思議的莊嚴神變；又能顯現無量百千法門，也能出入百千種三昧門，從過去以來常常樂於修習成就各種善法。世尊！各位菩薩不應該不知道他們過去所修善根的原因，積累各種善根也不應該感到厭倦。為什麼呢？正是因為過去所種的善根果報，才能顯現如此不可思議的神變。』

佛陀告訴梵天說：『是這樣的，是這樣的！正如你所說，各位菩薩已經成就了善根資糧以及出離要道的智慧方便，所以能夠顯現如此不可思議的功德莊嚴之事，既沒有憶想分別，也沒有不分別。』

梵天稟告佛陀說：『世尊！菩薩是如何積累善根資糧以及出離要道的智慧方便的呢？』

佛陀告訴光明莊嚴梵天：

【English Translation】 English version This is the sound of the Dharma. If there are sentient beings who believe in the Dharma spoken by Akasagarbha (Bodhisattva name, symbolizing wisdom as vast as space), and who skillfully follow, contemplate, and discern its meaning, then they will all be sealed with the seal of non-retrogression, and will certainly reach the supreme Bodhi-field.

At that time, Ananda (one of the Buddha's ten great disciples, known for his strong memory) said to the Buddha, 'World Honored One! What kind of auspicious sign is it that causes such a rain of flowers and emits such wonderful sounds to comfort sentient beings?'

The Buddha told Ananda, 'There is a Brahma named Light Adornment (Brahma name, symbolizing light and adornment), who is coming here from the Brahma heaven with sixty-eight hundred thousand Brahma followers.'

As the Tathagata finished speaking, the Brahma followers suddenly arrived at the Hall of Wondrous Treasures, prostrated at the Buddha's feet, and circumambulated him seven times to the right. After circumambulating seven times, they stood to one side, joined their palms, and said to the Buddha, 'Rare indeed, World Honored One! Akasagarbha Bodhisattva is truly inconceivable. His precepts are pure, he is skilled in practicing various samadhis, skilled in discerning great wisdom, skilled in wielding various great supernormal powers, skilled in fulfilling great vows, skilled in achieving great skillful means, skilled in adorning body, speech, and mind, and skilled in achieving great power of self-mastery in all dharmas. This Akasagarbha Bodhisattva's body, speech, and mind have no actions, no discriminating thoughts, yet he can manifest such inconceivable adornments and miraculous transformations; he can also manifest countless hundreds of thousands of Dharma doors, and can enter and exit hundreds of thousands of samadhi doors, because from the past he has always delighted in practicing and achieving various good dharmas. World Honored One! Bodhisattvas should not be ignorant of the causes of the good roots they cultivated in the past, and they should not be weary of accumulating various good roots. Why is that? It is because of the karmic results of the good roots planted in the past that they can manifest such inconceivable miraculous transformations.'

The Buddha told the Brahma, 'It is so, it is so! Just as you have said, the Bodhisattvas have already achieved the accumulation of good roots and the wisdom and skillful means for liberation, therefore they can manifest such inconceivable meritorious adornments, without discriminating thoughts, and also without non-discrimination.'

The Brahma said to the Buddha, 'World Honored One! How do Bodhisattvas accumulate the resources of good roots and the wisdom and skillful means for liberation?'

The Buddha told the Brahma Light Adornment:

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言：「善根有三種。何等為三？所謂無貪善根、無恚善根、無癡善根，是名善根。資糧者，所謂舍一切所有、修慈觀諸法，是名資糧。方便者，所謂去離凡夫地，不願樂聲聞辟支佛地，進入諸菩薩地，是名方便。智者，所謂知舍不善法智、知集善法智、知迴向菩提智，是名智。菩薩能住如是等正行者，是名出要。

「複次，善根者，能發阿耨多羅三藐三菩提心。資糧者，所謂求一切善法。方便者，所謂已作未作善根終不廢忘。智者，所謂知心如幻化。如是等法現前了知，是名出要。

「複次，善根者，所謂淳至。資糧者，所謂發動。方便者，所謂深心。智者，所謂無持無動。能行如是等法者，是名出要。

「複次，善根者，所謂欲善法。資糧者，所謂勝進。方便者，所謂安住不放逸。智者，所謂舍一切依著。能行如是等行者，是名出要。

「複次，善根者，所謂正信。資糧者，所謂不捨本願。方便者，所謂不捨念定。智者，所謂慧。能正住如是等行者，是名成就善根資糧智方便出要。

「複次，善根者，所謂悅可諸善知識。資糧者，所謂給侍所須，恭敬供養尊重利益。方便者，所謂于善知識生世尊想。智者，所謂知時非時而問法。能正住如是等行者，是名出要。

「複次，善根

【現代漢語翻譯】 現代漢語譯本：佛說：『善根有三種。是哪三種呢？就是所謂的無貪善根、無嗔善根、無癡善根，這被稱為善根。資糧，指的是捨棄一切所有、修習慈悲觀照諸法，這被稱為資糧。方便，指的是離開凡夫的境界，不希望停留在聲聞（Sravaka）和辟支佛（Pratyekabuddha）的境界，進入諸菩薩的境界，這被稱為方便。智慧，指的是知道捨棄不善法的智慧、知道積累善法的智慧、知道迴向菩提的智慧，這被稱為智慧。菩薩能夠安住于這些正行，就稱為出要。』 『再者，善根，指的是能夠發起阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之心。資糧，指的是尋求一切善法。方便，指的是已經做過和未做過的善根都終不廢忘。智慧，指的是知道心如幻化。像這樣等法現前了知，就稱為出要。』 『再者，善根，指的是純粹至誠。資糧，指的是發動（善行）。方便，指的是深切的心意。智慧，指的是無所執持，無所動搖。能夠實行這些法，就稱為出要。』 『再者，善根，指的是想要行善法。資糧，指的是勇猛精進。方便，指的是安住于不放逸。智慧，指的是捨棄一切依戀執著。能夠實行這些行為，就稱為出要。』 『再者，善根，指的是正信。資糧，指的是不捨棄本來的誓願。方便，指的是不捨棄念和定。智慧，指的是慧。能夠安住于這些行為，就稱為成就善根、資糧、智慧和方便的出要。』 『再者，善根，指的是使諸善知識感到喜悅。資糧，指的是供給他們所需，恭敬供養，尊重利益他們。方便，指的是對善知識生起如同世尊（Bhagavan）一般的想法。智慧，指的是知道何時應該問法，何時不應該問法。能夠安住于這些行為，就稱為出要。』 『再者，善根』

【English Translation】 English version: The Buddha said: 'There are three kinds of good roots. What are the three? They are the so-called good root of non-greed, good root of non-hatred, and good root of non-delusion. These are called good roots. Provisions refer to giving up all possessions and cultivating loving-kindness and contemplating all dharmas. These are called provisions. Expedients refer to leaving the realm of ordinary beings, not desiring to remain in the realm of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and entering the realms of all Bodhisattvas. These are called expedients. Wisdom refers to the wisdom of knowing how to abandon unwholesome dharmas, the wisdom of knowing how to accumulate wholesome dharmas, and the wisdom of knowing how to dedicate merit towards Bodhi. This is called wisdom. A Bodhisattva who can abide in these right practices is called the essential path of liberation.' 'Furthermore, good roots refer to the ability to generate the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Provisions refer to seeking all wholesome dharmas. Expedients refer to never forgetting the good roots that have been done and those that have not yet been done. Wisdom refers to knowing that the mind is like an illusion. When one understands these dharmas, it is called the essential path of liberation.' 'Furthermore, good roots refer to being pure and sincere. Provisions refer to initiating (wholesome actions). Expedients refer to a profound mind. Wisdom refers to being without attachment and without wavering. Being able to practice these dharmas is called the essential path of liberation.' 'Furthermore, good roots refer to the desire to practice wholesome dharmas. Provisions refer to courageous progress. Expedients refer to abiding in non-negligence. Wisdom refers to abandoning all attachments. Being able to practice these actions is called the essential path of liberation.' 'Furthermore, good roots refer to right faith. Provisions refer to not abandoning one's original vows. Expedients refer to not abandoning mindfulness and concentration. Wisdom refers to prajna (wisdom). Being able to abide in these practices is called the essential path of liberation, which is the accomplishment of good roots, provisions, wisdom, and expedients.' 'Furthermore, good roots refer to making all virtuous teachers happy. Provisions refer to providing them with what they need, respectfully making offerings, and respecting and benefiting them. Expedients refer to generating the thought of a virtuous teacher as if they were the Bhagavan (World Honored One). Wisdom refers to knowing when it is appropriate to ask for the Dharma and when it is not. Being able to abide in these practices is called the essential path of liberation.' 'Furthermore, good roots'

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者，所謂善順聽法。資糧者，所謂受持不廢忘。方便者，所謂隨聞能觀。智者，所謂隨所聞而行。能正住如是等行者，是名出要。

「複次，善根者，所謂值佛悅可。資糧者，所謂護一切諸波羅蜜、諸攝法及助道法。方便者，所謂能從一地至於一地。智者，所謂得無生法忍。菩薩能正住如是等行者，是名成就善根資糧方便智出要。」

爾時，光明莊嚴梵天白佛言：「希有，世尊！如來能以四句義，總說一切菩薩行。世尊！一切佛法應于中求。」

爾時，虛空藏菩薩語梵天言：「一句亦能總攝一切佛法。何謂為一？所謂離欲句。所以然者？以一切佛法同於離欲，如佛法一切法亦然。梵天！是為一句，總攝一切佛法。

「複次，梵天！一空句總攝一切佛法，一切佛法同於空故，如佛法一切法亦然。梵天！是為一句，總攝一切佛法。所謂無相句、無愿句、無作句、無生句、無起句、如句、法性句、真際句、離句、滅句、盡句、涅槃句，總攝一切佛法，以一切佛法同於涅槃故，如佛法一切法亦然。梵天！是為一句總攝一切佛法。所以者何？以如是等句皆非句故，一切佛法非句，假名為句。

「複次，梵天！欲是離欲句。所以者何？離欲性即是欲故，一切佛法亦同是性。瞋恚是離瞋句。所以者何

【現代漢語翻譯】 現代漢語譯本：

『善』，指的是善於順從地聽聞佛法。『資糧』，指的是受持佛法而不忘失。『方便』，指的是隨所聽聞的佛法能夠進行觀照。『智』，指的是隨所聽聞的佛法而付諸實踐。能夠正確安住于這些修行的人，就叫做『出要』（解脫）。 『再者，善根』，指的是值遇佛陀並令佛陀歡喜。『資糧』，指的是守護一切諸波羅蜜（paramita，到彼岸）、諸攝法（samgraha-vastu，四攝事）以及助道法。『方便』，指的是能夠從一個菩薩地（bhumi，菩薩的修行階位）到達另一個菩薩地。『智』，指的是獲得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟）。菩薩能夠正確安住于這些修行，就叫做成就善根、資糧、方便、智和出要。 這時，光明莊嚴梵天（Brahmā，色界天主）對佛陀說：『稀有啊，世尊！如來能夠用四句義，總括說明一切菩薩的修行。世尊！一切佛法都應當從中尋求。』 這時，虛空藏菩薩（Akasagarbha，菩薩名）對梵天說：『一句也能總攝一切佛法。什麼叫做一句呢？就是離欲句。為什麼呢？因為一切佛法都與離欲相同，如同佛法與一切法一樣。梵天！這就是一句，總攝一切佛法。 『再者，梵天！一空句總攝一切佛法，因為一切佛法都與空性相同，如同佛法與一切法一樣。梵天！這就是一句，總攝一切佛法。所謂無相句、無愿句、無作句、無生句、無起句、如句、法性句、真際句、離句、滅句、盡句、涅槃句，總攝一切佛法，因為一切佛法都與涅槃相同，如同佛法與一切法一樣。梵天！這就是一句總攝一切佛法。為什麼呢？因為這些句都不是真正的句，一切佛法都不是句，只是假名為句。 『再者，梵天！欲是離欲句。為什麼呢？因為離欲的自性就是欲，一切佛法也都是同樣的自性。瞋恚是離瞋句。為什麼呢？』

【English Translation】 English version:

'Good' refers to being good at listening to the Dharma with compliance. 'Resources' refers to receiving and upholding the Dharma without forgetting it. 'Means' refers to being able to contemplate the Dharma as it is heard. 'Wisdom' refers to putting the Dharma into practice as it is heard. One who can rightly abide in these practices is called 'going forth' (emancipation). 'Furthermore, good roots' refers to encountering the Buddha and making the Buddha happy. 'Resources' refers to protecting all the paramitas (perfections), all the samgraha-vastus (means of gathering), and the auxiliary practices for enlightenment. 'Means' refers to being able to progress from one bodhisattva bhumi (stage) to another. 'Wisdom' refers to attaining the anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas). A bodhisattva who can rightly abide in these practices is called one who has accomplished good roots, resources, means, wisdom, and going forth. At that time, the Brahma (Brahmā, lord of the form realm) named Light and Adornment said to the Buddha: 'It is rare, World Honored One! The Tathagata is able to summarize all the practices of a bodhisattva with four phrases. World Honored One! All the Buddha's teachings should be sought within these.' At that time, the Bodhisattva Akasagarbha (Space Treasury) said to Brahma: 'One phrase can also encompass all the Buddha's teachings. What is that one phrase? It is the phrase of detachment from desire. Why is that? Because all the Buddha's teachings are the same as detachment from desire, just as the Buddha's teachings are the same as all dharmas. Brahma! This is one phrase that encompasses all the Buddha's teachings. 'Furthermore, Brahma! The phrase of emptiness encompasses all the Buddha's teachings, because all the Buddha's teachings are the same as emptiness, just as the Buddha's teachings are the same as all dharmas. Brahma! This is one phrase that encompasses all the Buddha's teachings. The so-called phrases of no-mark, no-wish, no-action, no-birth, no-arising, suchness, dharma-nature, true reality, detachment, cessation, extinction, and nirvana, all encompass the Buddha's teachings, because all the Buddha's teachings are the same as nirvana, just as the Buddha's teachings are the same as all dharmas. Brahma! This is one phrase that encompasses all the Buddha's teachings. Why is that? Because these phrases are not true phrases, all the Buddha's teachings are not phrases, they are just given the name of phrases. 'Furthermore, Brahma! Desire is the phrase of detachment from desire. Why is that? Because the nature of detachment from desire is desire itself, and all the Buddha's teachings are of the same nature. Anger is the phrase of detachment from anger. Why is that?'

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？離瞋恚性即是瞋恚故。愚癡是離愚癡句。所以者何？離愚癡性即是愚癡故，一切佛法亦同是性。身見是實際句。所以者何？實際性即是身見，一切佛法亦同是性。無明是明句。所以者何？明性即是無明故，一切佛法亦同是性。乃至苦惱是離苦惱句。所以者何？離苦惱性即是苦惱故，一切佛法亦同是性。色是虛空句。所以者何？虛空性即是色故，一切佛法亦同是性。受想行識是無作句。所以者何？無作性即是識故，一切佛法亦同是性。地大是虛空句。所以者何？虛空即是地大故，一切佛法亦同是性。水大火大風大是法界句。所以者何？法界性即是風故，一切佛法亦同是性。眼是涅槃句。所以者何？涅槃性即是眼故，一切佛法亦同是性。耳鼻舌身意是涅槃句。所以者何？涅槃性即是意故，一切佛法亦同是性。梵天！是為一句，總攝一切佛法。菩薩入如是等一一智門，皆見一切佛法入於一句。

「梵天！喻如大海能吞眾流，一一句中攝一切佛法亦復如是。喻如虛空悉能苞容一切色像，一一句中攝一切佛法亦復如是。如是等一切佛法，若攝若不攝，若說若不說，不增不減，究竟離相故。

「梵天！喻如算師數數以算籌布在算局上，然局中無籌，籌中無局。所以者何？究竟不相應故，究竟離故。如是于上一一句中

【現代漢語翻譯】 現代漢語譯本： 『遠離嗔恚的本性』就是嗔恚。『愚癡』是『遠離愚癡』的說法。為什麼呢？因為『遠離愚癡的本性』就是愚癡。一切佛法也是同樣的本性。『身見』是『實際』的說法。為什麼呢？因為『實際的本性』就是身見，一切佛法也是同樣的本性。『無明』是『光明』的說法。為什麼呢？因為『光明的本性』就是無明，一切佛法也是同樣的本性。乃至『苦惱』是『遠離苦惱』的說法。為什麼呢？因為『遠離苦惱的本性』就是苦惱，一切佛法也是同樣的本性。『色』是『虛空』的說法。為什麼呢？因為『虛空的本性』就是色，一切佛法也是同樣的本性。『受、想、行、識』是『無作』的說法。為什麼呢？因為『無作的本性』就是識，一切佛法也是同樣的本性。『地大』是『虛空』的說法。為什麼呢？因為『虛空』就是地大，一切佛法也是同樣的本性。『水大、火大、風大』是『法界』的說法。為什麼呢？因為『法界的本性』就是風，一切佛法也是同樣的本性。『眼』是『涅槃』的說法。為什麼呢？因為『涅槃的本性』就是眼，一切佛法也是同樣的本性。『耳、鼻、舌、身、意』是『涅槃』的說法。為什麼呢？因為『涅槃的本性』就是意，一切佛法也是同樣的本性。梵天啊！這就是一句，總攝一切佛法。菩薩進入像這樣每一個智慧之門，都見到一切佛法歸於一句。 『梵天！譬如大海能吞納眾多的河流，一句之中攝取一切佛法也是這樣。譬如虛空能夠包容一切色相，一句之中攝取一切佛法也是這樣。像這樣一切佛法，無論是攝取還是不攝取，無論是說還是不說，不增不減，最終都是遠離相的緣故。 『梵天！譬如算師用算籌在算盤上計算，然而算盤中沒有算籌，算籌中也沒有算盤。為什麼呢？因為它們最終不相應，最終是分離的。像這樣在上面所說的一句之中』

【English Translation】 English version: 'The nature of being apart from anger' is anger. 'Ignorance' is the phrase 'being apart from ignorance.' Why is that? Because 'the nature of being apart from ignorance' is ignorance. All Buddha-dharmas are of the same nature. 'Self-view' is the phrase 'actuality.' Why is that? Because 'the nature of actuality' is self-view, and all Buddha-dharmas are of the same nature. 'Lack of understanding' is the phrase 'understanding.' Why is that? Because 'the nature of understanding' is lack of understanding, and all Buddha-dharmas are of the same nature. Even 'suffering' is the phrase 'being apart from suffering.' Why is that? Because 'the nature of being apart from suffering' is suffering, and all Buddha-dharmas are of the same nature. 'Form' is the phrase 'emptiness.' Why is that? Because 'the nature of emptiness' is form, and all Buddha-dharmas are of the same nature. 'Sensation, perception, volition, and consciousness' are the phrase 'non-action.' Why is that? Because 'the nature of non-action' is consciousness, and all Buddha-dharmas are of the same nature. 'Earth element' is the phrase 'emptiness.' Why is that? Because 'emptiness' is the earth element, and all Buddha-dharmas are of the same nature. 'Water element, fire element, and wind element' are the phrase 'dharma realm.' Why is that? Because 'the nature of the dharma realm' is wind, and all Buddha-dharmas are of the same nature. 'Eye' is the phrase 'nirvana.' Why is that? Because 'the nature of nirvana' is the eye, and all Buddha-dharmas are of the same nature. 'Ear, nose, tongue, body, and mind' are the phrase 'nirvana.' Why is that? Because 'the nature of nirvana' is the mind, and all Buddha-dharmas are of the same nature. Brahma! This is one phrase that encompasses all Buddha-dharmas. When Bodhisattvas enter each of these gates of wisdom, they see all Buddha-dharmas entering into one phrase. Brahma! It is like the great ocean that can swallow many rivers; in one phrase, all Buddha-dharmas are encompassed in the same way. It is like space that can contain all forms and appearances; in one phrase, all Buddha-dharmas are encompassed in the same way. All these Buddha-dharmas, whether they are encompassed or not, whether they are spoken or not, neither increase nor decrease, because they are ultimately apart from characteristics. Brahma! It is like a mathematician who uses counting rods on a counting board, but there are no rods in the board, and no board in the rods. Why is that? Because they are ultimately not corresponding, and ultimately separate. In the one phrase mentioned above, it is like this.'

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假名數故，言一切佛法皆入一句，而諸佛法不可名數算計，究竟不相應故，究竟離故。

「梵天！如佛法名數，即是一切法名數。何以故？一切法即是佛法，此法非法非非法，自性空故，自性離故，自性究竟無性故。無性即是虛空，虛空性同一切法性，此法性非生相非滅相，非有處相非無處相，是故一切法名無相無非相。」說如是一法門時，于彼梵眾中有萬二千梵天，皆發阿耨多羅三藐三菩提心；復有昔殖德本五千梵天得無生法忍。

爾時，眾中有一菩薩名曰寶手，問虛空藏菩薩言：「希有，善男子！一切諸法及如來法，甚深難測不可思議。又，善男子！何謂安一切佛法根本耶？」

虛空藏菩薩答寶手言：「善男子！菩提心是安一切佛法根本，一切法住菩提心故，便得增長。」

寶手菩薩言：「善男子！菩提心者，何法所攝，得不忘失、能速至不退轉地？」

虛空藏言：「善男子！菩提心為二法所攝，得不忘失、速至不退轉地。何等為二？所謂淳至、畢竟，是名為二法所攝，得不忘失、能速至不退轉地。」

寶手言：「善男子！此二者為幾法所攝。」

虛空藏言：「此二法為四法所攝。何等為四？所謂淳至者，為不虛詐、不諂曲所攝；畢竟者，為無我及上進所攝。是為二

【現代漢語翻譯】 現代漢語譯本：因為只是假立名相的緣故，所以說一切佛法都歸於一句，但諸佛的法是無法用名數來計算的，因為它們最終是不相應的，最終是遠離的。 『梵天（Brahmā，印度教的創造神）！』，佛法的名數，就是一切法的名數。為什麼呢？因為一切法就是佛法，此法非有非無，其自性是空，其自性是遠離的，其自性是究竟無性的。無性即是虛空，虛空的性質與一切法的性質相同，此法性非生相非滅相，非有處相非無處相，所以一切法名為無相無非相。』當宣說這一法門時，在梵天眾中有萬二千梵天，都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）；又有過去種下善根的五千梵天，獲得了無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的領悟）。 當時，眾中有一位菩薩名叫寶手（Ratnapāṇi），問虛空藏菩薩（Ākāśagarbha）說：『稀有啊，善男子！一切諸法以及如來（Tathāgata，佛的稱號）的法，都深奧難測，不可思議。還有，善男子！什麼是安立一切佛法的根本呢？』 虛空藏菩薩回答寶手菩薩說：『善男子！菩提心（bodhicitta，覺悟之心）是安立一切佛法的根本，一切法都安住于菩提心中，因此得以增長。』 寶手菩薩說：『善男子！菩提心是被什麼法所攝持，才能不忘失，並能迅速到達不退轉地（avaivartika-bhūmi，不會退轉的境界）呢？』 虛空藏菩薩說：『善男子！菩提心被兩種法所攝持，才能不忘失，並能迅速到達不退轉地。是哪兩種呢？就是所謂淳至和畢竟，這兩種法所攝持，才能不忘失，並能迅速到達不退轉地。』 寶手菩薩說：『善男子！這兩種法又被幾種法所攝持呢？』 虛空藏菩薩說：『這兩種法被四種法所攝持。是哪四種呢？所謂淳至，是被不虛詐和不諂曲所攝持；所謂畢竟，是被無我和上進所攝持。這就是這兩種法被四種法所攝持。』

【English Translation】 English version: Because of the mere establishment of names, it is said that all Buddha-dharmas are included in one phrase, but the dharmas of the Buddhas cannot be counted by names and numbers, because they are ultimately not corresponding, and ultimately are detached. 'Brahmā! The number of Buddha-dharmas is the number of all dharmas. Why? Because all dharmas are Buddha-dharmas. This dharma is neither existent nor non-existent, its self-nature is empty, its self-nature is detached, and its self-nature is ultimately without nature. No-nature is emptiness, and the nature of emptiness is the same as the nature of all dharmas. This dharma-nature is neither a characteristic of arising nor a characteristic of ceasing, neither a characteristic of having a place nor a characteristic of having no place. Therefore, all dharmas are called without characteristics and without non-characteristics.' When this dharma-gate was spoken, among the Brahma assembly, twelve thousand Brahmās all generated the mind of anuttarā-samyak-saṃbodhi; and five thousand Brahmās who had planted roots of virtue in the past attained the kṣānti of no-birth dharma. At that time, there was a Bodhisattva named Ratnapāṇi in the assembly, who asked the Bodhisattva Ākāśagarbha, 'Rare indeed, good man! All dharmas and the dharmas of the Tathāgata are profound, difficult to fathom, and inconceivable. Also, good man! What is the root of establishing all Buddha-dharmas?' The Bodhisattva Ākāśagarbha answered the Bodhisattva Ratnapāṇi, 'Good man! The bodhicitta is the root of establishing all Buddha-dharmas. All dharmas abide in the bodhicitta, and therefore they grow.' The Bodhisattva Ratnapāṇi said, 'Good man! By what dharma is the bodhicitta upheld, so that it is not forgotten and can quickly reach the avaivartika-bhūmi?' Ākāśagarbha said, 'Good man! The bodhicitta is upheld by two dharmas, so that it is not forgotten and can quickly reach the avaivartika-bhūmi. What are the two? They are called pure sincerity and ultimate completion. These two dharmas uphold it, so that it is not forgotten and can quickly reach the avaivartika-bhūmi.' The Bodhisattva Ratnapāṇi said, 'Good man! By how many dharmas are these two upheld?' Ākāśagarbha said, 'These two dharmas are upheld by four dharmas. What are the four? Pure sincerity is upheld by non-deceit and non-flattery; ultimate completion is upheld by no-self and progress. These are the four dharmas by which the two dharmas are upheld.'

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法為四法所攝。」

寶手言：「善男子！此四法為幾法所攝？」

虛空藏言：「善男子！此四法為八法所攝。何等為八？所謂不虛詐者，為不猶豫及體真凈所攝；不諂曲者，為正直及正住所攝；無我者，為不退沒及進所攝；上進者，為功德資糧及智資糧所攝。是為四法為八法所攝。」

寶手言：「善男子！此八法復為幾法所攝？」

虛空藏言：「善男子！此八法復為十六法所攝。何等十六？所謂不猶豫者，為大慈及大悲所攝；體真凈者，為身調及心調所攝；正直者，為忍辱及柔和所攝；正住者，為無憍慢及無滯礙所攝；不退沒者，為堅固及力所攝；上進者，為如所作及正行所攝；功德資糧者，為始發及究竟不捨所攝；智資糧者，為求多聞及思惟所聞所攝。是為八法、為十六法所攝。」

寶手言：「善男子！此十六法復為幾法所攝？」

虛空藏言：「善男子！是十六法為三十二法所攝。何等三十二？所謂大慈者，為無礙心及於一切眾生等心所攝；大悲者，為無厭惓及勤給足一切眾生所攝；身調者，為不觸撓及不加害所攝；心調者，為定及寂靜所攝；忍辱者，為受正教及順行所攝；柔和者，為慚及愧所攝；無憍慢者，為謙卑及禮敬所攝；無滯礙者，為無垢穢及不強梁所攝；堅固者，

【現代漢語翻譯】 現代漢語譯本 『法』被四種法所包含。」 寶手（菩薩名）說：『善男子！這四種法被幾種法所包含？』 虛空藏（菩薩名）說：『善男子！這四種法被八種法所包含。哪八種呢？所謂不虛詐，被不猶豫和體真凈所包含；不諂曲，被正直和正住所包含；無我，被不退沒和上進所包含；上進，被功德資糧和智資糧所包含。這就是四種法被八種法所包含。』 寶手說：『善男子！這八種法又被幾種法所包含？』 虛空藏說：『善男子！這八種法又被十六種法所包含。哪十六種呢？所謂不猶豫，被大慈和大悲所包含；體真凈，被身調和心調所包含；正直，被忍辱和柔和所包含；正住，被無憍慢和無滯礙所包含；不退沒，被堅固和力所包含；上進，被如所作和正行所包含；功德資糧，被始發和究竟不捨所包含；智資糧，被求多聞和思惟所聞所包含。這就是八種法被十六種法所包含。』 寶手說：『善男子！這十六種法又被幾種法所包含？』 虛空藏說：『善男子！這十六種法被三十二種法所包含。哪三十二種呢？所謂大慈，被無礙心和對一切眾生平等心所包含；大悲，被無厭倦和勤于滿足一切眾生所包含；身調，被不觸撓和不加害所包含；心調，被定和寂靜所包含；忍辱，被接受正教和順從修行所包含；柔和，被慚和愧所包含；無憍慢，被謙卑和禮敬所包含；無滯礙，被無垢穢和不強梁所包含；堅固，

【English Translation】 English version 'The Dharma is encompassed by four dharmas.' Bao Shou (Bodhisattva's name) said, 'Good man! By how many dharmas are these four dharmas encompassed?' Xu Kong Zang (Bodhisattva's name) said, 'Good man! These four dharmas are encompassed by eight dharmas. What are the eight? Namely, non-deceitfulness is encompassed by non-hesitation and purity of essence; non-flattery is encompassed by uprightness and right dwelling; non-self is encompassed by non-regression and advancement; advancement is encompassed by the accumulation of merit and the accumulation of wisdom. These are the four dharmas encompassed by eight dharmas.' Bao Shou said, 'Good man! By how many dharmas are these eight dharmas encompassed?' Xu Kong Zang said, 'Good man! These eight dharmas are encompassed by sixteen dharmas. What are the sixteen? Namely, non-hesitation is encompassed by great loving-kindness and great compassion; purity of essence is encompassed by bodily harmony and mental harmony; uprightness is encompassed by patience and gentleness; right dwelling is encompassed by non-arrogance and non-obstruction; non-regression is encompassed by firmness and strength; advancement is encompassed by as-it-is-done and right practice; the accumulation of merit is encompassed by initial arising and ultimate non-abandonment; the accumulation of wisdom is encompassed by seeking much learning and contemplating what is learned. These are the eight dharmas encompassed by sixteen dharmas.' Bao Shou said, 'Good man! By how many dharmas are these sixteen dharmas encompassed?' Xu Kong Zang said, 'Good man! These sixteen dharmas are encompassed by thirty-two dharmas. What are the thirty-two? Namely, great loving-kindness is encompassed by an unobstructed mind and an equal mind towards all beings; great compassion is encompassed by non-weariness and diligently fulfilling all beings; bodily harmony is encompassed by non-disturbance and non-harming; mental harmony is encompassed by concentration and tranquility; patience is encompassed by receiving the right teachings and following the practice; gentleness is encompassed by shame and remorse; non-arrogance is encompassed by humility and reverence; non-obstruction is encompassed by non-defilement and non-violence; firmness,

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為不犯所行及成就本願所攝；力者，為住正意及不掉動所攝；如所作者，為如說及能行所攝；正行者，為正發及正進所攝；始發者，為必勝及不退所攝；不捨者，為樂勝及上求所攝；求多聞者，為親近善知識及悅可善知識所攝；思惟所聞者，為智慧及善觀所攝。善男子！是為十六法為三十二法所攝。」

寶手言：「善男子！此三十二法，復為幾法所攝？」

虛空藏答言：「善男子！是三十二法，為六十四法所攝。何等六十四法？所謂無礙心者，為護我及護彼所攝；於一切眾生等心者，為無別異及一味所攝；無厭惓者，為如夢觀及知生死如幻所攝；勤給足一切眾生者，為諸神通及方便所攝；不觸嬈者，為羞恥及信有業報所攝；不加害者，為少欲及知足所攝；定者，為無發惱及無散失所攝；寂靜者，為舍吾我及離我所所攝；受正教者，為求法及欲法所攝；順行者，為敬重及平等無疲惓所攝；慚者，為內心斷除及外不行所攝；愧者，為信樂佛智及在屏處不行惡所攝；謙卑者，為不慠慢及知自下所攝；禮敬者，為身端心直所攝；無垢穢者，為具靜定及修智慧所攝；不強梁者，為不粗獷及不兩舌所攝；不犯所行者，為不捨菩提心及念道場所攝；成就本願者，為舍魔事及佛神力持所攝；正住意者，為不輕躁及不掉亂所

【現代漢語翻譯】 現代漢語譯本：『不犯所行』（不違背自己的修行）和『成就本願』（實現最初的誓願）被『所攝』（包含）在內；『力』（力量）被『住正意』（保持正確的意念）和『不掉動』（不搖擺不定）所攝；『如所作者』（如實地去做）被『如說』（如教導所說）和『能行』（能夠實行）所攝；『正行者』（正確的修行者）被『正發』（正確的發起）和『正進』（正確的精進）所攝；『始發者』（最初發心的人）被『必勝』（必定勝利）和『不退』（不退轉）所攝；『不捨者』（不放棄的人）被『樂勝』（樂於勝利）和『上求』（向上追求）所攝；『求多聞者』（追求廣博知識的人）被『親近善知識』（親近善友）和『悅可善知識』（使善友喜悅）所攝；『思惟所聞者』（思考所聽聞的教法）被『智慧』和『善觀』（善於觀察）所攝。善男子！這十六法被三十二法所包含。 寶手菩薩問：『善男子！這三十二法，又被多少法所包含呢？』 虛空藏菩薩回答說：『善男子！這三十二法，被六十四法所包含。哪六十四法呢？所謂『無礙心』（沒有障礙的心），被『護我』（保護自己）和『護彼』（保護他人）所攝；『於一切眾生等心』（對一切眾生平等的心），被『無別異』（沒有差別）和『一味』（同一味道）所攝；『無厭惓』（沒有厭倦）被『如夢觀』（像觀察夢一樣）和『知生死如幻』（知道生死如幻象）所攝；『勤給足一切眾生』（勤奮地滿足一切眾生）被『諸神通』（各種神通）和『方便』（善巧的方法）所攝；『不觸嬈』（不觸犯擾亂）被『羞恥』（羞愧）和『信有業報』（相信有業報）所攝；『不加害』（不傷害）被『少欲』（少欲）和『知足』（知足）所攝；『定』（禪定）被『無發惱』（沒有煩惱）和『無散失』（沒有散亂）所攝；『寂靜』（寂靜）被『舍吾我』（捨棄自我）和『離我所』（遠離我所執著）所攝；『受正教』（接受正確的教導）被『求法』（尋求佛法）和『欲法』（渴望佛法）所攝；『順行』（順應修行）被『敬重』（尊敬）和『平等無疲惓』（平等不疲倦）所攝；『慚』（慚愧）被『內心斷除』（內心斷除惡念）和『外不行』（外在不實行惡行）所攝；『愧』（羞愧）被『信樂佛智』（信樂佛的智慧）和『在屏處不行惡』（在隱蔽的地方也不做惡事）所攝；『謙卑』（謙卑）被『不慠慢』（不傲慢）和『知自下』（知道自己低下）所攝；『禮敬』（禮敬）被『身端心直』（身體端正，心正直）所攝；『無垢穢』（沒有污垢）被『具靜定』（具備禪定）和『修智慧』（修習智慧）所攝；『不強梁』（不強橫）被『不粗獷』（不粗暴）和『不兩舌』（不兩舌）所攝；『不犯所行』（不違背自己的修行）被『不捨菩提心』（不捨棄菩提心）和『念道場』（憶念道場）所攝；『成就本願』（實現最初的誓願）被『舍魔事』（捨棄魔事）和『佛神力持』（佛的神力加持）所攝；『正住意』（保持正確的意念）被『不輕躁』（不輕率）和『不掉亂』（不散亂）所攝；』

【English Translation】 English version: 'Not violating what is practiced' (not going against one's practice) and 'accomplishing original vows' (fulfilling initial vows) are included within 'what is encompassed'; 'strength' (power) is encompassed by 'abiding in right intention' (maintaining correct thoughts) and 'not wavering' (not being indecisive); 'as one acts' (doing as one should) is encompassed by 'as said' (as taught) and 'being able to practice' (being capable of practicing); 'the right practitioner' (one who practices correctly) is encompassed by 'right arising' (correctly initiating) and 'right progress' (correctly advancing); 'the beginner' (one who initially aspires) is encompassed by 'certain victory' (assured victory) and 'non-retrogression' (not falling back); 'the non-abandoner' (one who does not give up) is encompassed by 'joy in victory' (delight in victory) and 'seeking upwards' (seeking higher); 'the seeker of much learning' (one who seeks extensive knowledge) is encompassed by 'befriending good teachers' (befriending virtuous friends) and 'pleasing good teachers' (making virtuous friends happy); 'the one who contemplates what is heard' (one who reflects on the teachings heard) is encompassed by 'wisdom' and 'good observation' (skillful observation). Good man! These sixteen dharmas are encompassed by thirty-two dharmas. Bodhisattva Treasure Hand asked: 'Good man! These thirty-two dharmas, by how many dharmas are they encompassed?' Bodhisattva Akashagarbha replied: 'Good man! These thirty-two dharmas are encompassed by sixty-four dharmas. What are these sixty-four dharmas? The so-called 'unobstructed mind' (a mind without obstacles) is encompassed by 'protecting oneself' and 'protecting others'; 'equal mind towards all beings' (an equal mind towards all beings) is encompassed by 'no difference' and 'one taste'; 'no weariness' (no fatigue) is encompassed by 'observing like a dream' and 'knowing birth and death as illusion'; 'diligently fulfilling all beings' (diligently satisfying all beings) is encompassed by 'various supernormal powers' and 'skillful means'; 'not disturbing' (not causing disturbance) is encompassed by 'shame' and 'believing in karmic retribution'; 'not harming' (not causing harm) is encompassed by 'few desires' and 'contentment'; 'meditation' (samadhi) is encompassed by 'no arising of afflictions' and 'no scattering'; 'tranquility' (peace) is encompassed by 'abandoning self' and 'detachment from what is mine'; 'receiving right teachings' (accepting correct teachings) is encompassed by 'seeking the Dharma' and 'desiring the Dharma'; 'practicing accordingly' (practicing in accordance) is encompassed by 'respect' and 'equal non-weariness'; 'shame' (hri) is encompassed by 'internal cutting off' (cutting off evil thoughts internally) and 'external non-practice' (not practicing evil externally); 'remorse' (apatrapya) is encompassed by 'believing in Buddha's wisdom' and 'not doing evil in secret'; 'humility' (humbleness) is encompassed by 'no arrogance' and 'knowing oneself as lower'; 'reverence' (respect) is encompassed by 'upright body and straight mind'; 'no defilement' (without impurities) is encompassed by 'possessing tranquility and meditation' and 'cultivating wisdom'; 'not being forceful' (not being overbearing) is encompassed by 'not being rough' and 'not being double-tongued'; 'not violating what is practiced' (not going against one's practice) is encompassed by 'not abandoning Bodhicitta' and 'remembering the place of enlightenment'; 'accomplishing original vows' (fulfilling initial vows) is encompassed by 'abandoning demonic activities' and 'being upheld by Buddha's divine power'; 'abiding in right intention' (maintaining correct thoughts) is encompassed by 'not being rash' and 'not being scattered';'

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攝；不掉動者，為如石山及不可移轉所攝；如說者，為所作善業及無熱惱所攝；能行者，為無虛誑及不捨歸趣所攝；正發者，為離邊見及順觀甚深因緣所攝；正進者，為善巧及方便所攝；必勝者，為不懈慢及勇猛所攝；不退者，為大欲及增進所攝；樂勝者，為見如來及聞法所攝；上求者，為舍諸地過患及得諸地功德所攝；親近善知識者，為無憎嫉及信樂所攝；悅可善知識者，為敬順及不逆教敕所攝；智慧者，為無常觀及無我觀所攝；善觀者，為修無相及不怙涅槃所攝。善男子！是三十二法為六十四法所攝。」

寶手復問：「此六十四法，復為幾法所攝？」

虛空藏答言：「善男子！此六十四法為百二十八法所攝。何等為百二十八法？所謂護我者，為斷一切惡及成就一切善根所攝；護彼者，為忍辱及柔和所攝；無別異者，為猶如水心及如風心所攝；一味者，為法界觀及如如觀所攝；如夢觀者，為無移轉觀及無真實觀所攝；如幻者，為適性示現及無自性觀所攝；諸神通者，爲了義及了智所攝；方便者，為大悲及般若波羅蜜所攝；羞恥者，為不覆藏所犯及悔過所攝；信有業報者，為不放逸及畏惡趣所攝；少欲者，為凈處有齊限及離宿穢所攝；知足者，為易稱及易養所攝；無發惱者，為究竟及究竟邊際所攝；無散

【現代漢語翻譯】 現代漢語譯本： 『攝』，指不為動搖所動，如同被石山所攝持，不可轉移；『如說者』，指被所作的善業和無熱惱所攝持；『能行者』，指被無虛誑和不捨棄歸趣所攝持；『正發者』，指被遠離邊見和順應觀察甚深因緣所攝持；『正進者』，指被善巧和方便所攝持；『必勝者』，指被不懈怠和勇猛所攝持；『不退者』，指被大欲和增進所攝持；『樂勝者』，指被見如來（佛陀）和聞法所攝持；『上求者』，指被捨棄諸地（修行階段）的過患和獲得諸地功德所攝持；『親近善知識者』，指被無憎嫉和信樂所攝持；『悅可善知識者』，指被恭敬順從和不違逆教敕所攝持；『智慧者』，指被無常觀和無我觀所攝持；『善觀者』，指被修無相和不執著涅槃所攝持。善男子！這三十二法被六十四法所攝持。 寶手菩薩又問：『這六十四法，又被多少法所攝持呢？』 虛空藏菩薩回答說：『善男子！這六十四法被一百二十八法所攝持。什麼是一百二十八法呢？所謂『護我者』，指被斷除一切惡和成就一切善根所攝持；『護彼者』，指被忍辱和柔和所攝持；『無別異者』，指被猶如水的心和猶如風的心所攝持；『一味者』，指被法界觀和如如觀所攝持；『如夢觀者』，指被無移轉觀和無真實觀所攝持；『如幻者』，指被適性示現和無自性觀所攝持；『諸神通者』，指被了義和了智所攝持；『方便者』，指被大悲和般若波羅蜜（智慧的完美）所攝持；『羞恥者』，指被不覆藏所犯和悔過所攝持；『信有業報者』，指被不放逸和畏懼惡趣所攝持；『少欲者』，指被凈處有齊限和遠離宿穢所攝持；『知足者』，指被易於稱讚和易於養活所攝持；『無發惱者』，指被究竟和究竟邊際所攝持；『無散』

【English Translation】 English version: 『Grasping』 means being unmoved, like being grasped by a stone mountain, unshakeable; 『Those who speak as such』 means being grasped by the good deeds done and the absence of distress; 『Those who can act』 means being grasped by non-deceit and not abandoning the path; 『Rightly arising』 means being grasped by being free from extreme views and observing the profound causes and conditions; 『Rightly progressing』 means being grasped by skillfulness and expedient means; 『Certainly victorious』 means being grasped by non-sloth and courage; 『Non-retreating』 means being grasped by great desire and advancement; 『Joyful in victory』 means being grasped by seeing the Tathagata (Buddha) and hearing the Dharma; 『Seeking higher』 means being grasped by abandoning the faults of all stages (of practice) and attaining the merits of all stages; 『Drawing near to good teachers』 means being grasped by non-hatred and faith; 『Pleasing good teachers』 means being grasped by respect, obedience, and not opposing their teachings; 『Wise』 means being grasped by the contemplation of impermanence and the contemplation of no-self; 『Good observers』 means being grasped by cultivating no-form and not clinging to Nirvana. Good man! These thirty-two dharmas are grasped by sixty-four dharmas. Bodhisattva Treasure Hand then asked: 『These sixty-four dharmas, by how many dharmas are they grasped?』 Bodhisattva Akashagarbha replied: 『Good man! These sixty-four dharmas are grasped by one hundred and twenty-eight dharmas. What are the one hundred and twenty-eight dharmas? So-called 『Protecting oneself』 means being grasped by cutting off all evils and accomplishing all good roots; 『Protecting others』 means being grasped by patience and gentleness; 『No difference』 means being grasped by a mind like water and a mind like wind; 『One flavor』 means being grasped by the contemplation of the Dharmadhatu and the contemplation of Suchness; 『Contemplating like a dream』 means being grasped by the contemplation of no shifting and the contemplation of no reality; 『Like an illusion』 means being grasped by appropriate manifestation and the contemplation of no self-nature; 『All supernatural powers』 means being grasped by ultimate meaning and ultimate wisdom; 『Expedient means』 means being grasped by great compassion and Prajnaparamita (perfection of wisdom); 『Shame』 means being grasped by not concealing offenses and repenting; 『Believing in karmic retribution』 means being grasped by non-negligence and fear of evil realms; 『Few desires』 means being grasped by having limits in pure places and being free from past defilements; 『Contentment』 means being grasped by being easy to praise and easy to nourish; 『No vexation』 means being grasped by the ultimate and the ultimate boundary; 『No scattering』

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失者，為得忍及不退轉地所攝；舍吾我者，為不計我身及與壽命所攝；離我所者，為無貪及無愚癡所攝；求法者，為智及斷所攝；欲法者，為不著五欲及離煩惱所攝；敬重者，為起世尊想及療救想所攝；無疲惓者，為身輕及翹勤省眠所攝；內心斷除者，為身念處及受念處所攝；外不行者，為心念處及法念處所攝；信樂佛智者，為深敬重及凈信所攝；在屏處不行惡者，為自證知及諸神天證知所攝；不慠慢者，為不自嘆譽不譏彼人所攝；知自下者，為不虛稱及不顯己德所攝；身端者，為不行三不善業及不犯禁戒所攝；心直者，為常省己過及不說彼短所攝；具靜定者，為寂靜心及滅煩惱所攝；修智慧者，為選擇諸法及知無我所攝；不粗獷者，為常行益事及順忍所攝；不兩舌者，為自足眷屬及和合別離者所攝；不捨菩提心者，為眾生及為佛智所攝；念道場者，為欲壞於魔眾及成正覺所攝；舍魔事者，為正觀及不捨菩提志所攝；佛神力持者，為堅固行及善淳至所攝；不輕躁者，為堅護諸根及不捨境界所攝；不掉亂者，為觀苦及觀空所攝；如石山者，為不高及不下所攝；不可移轉者，為斷愛及除恚所攝；所作善業者，為智所作業及舍魔事所攝；無熱惱者，為凈戒及凈定所攝；無虛誑者，為誠實語及不望果報所攝；不捨歸趣者，為成

【現代漢語翻譯】 現代漢語譯本 『失』（失去）是指被『得忍』（獲得忍辱）和『不退轉地』（不退轉的境界）所包含；『舍吾我』（捨棄自我）是指被『不計我身』（不執著于自身）和『壽命』（生命）所包含；『離我所』（遠離我所）是指被『無貪』（沒有貪慾）和『無愚癡』（沒有愚昧）所包含；『求法』（尋求佛法）是指被『智』（智慧）和『斷』（斷除煩惱）所包含；『欲法』（渴望佛法）是指被『不著五欲』（不執著於五種慾望）和『離煩惱』（遠離煩惱）所包含；『敬重』（尊敬重視）是指被『起世尊想』（生起對世尊的敬仰）和『療救想』（生起救度眾生的想法）所包含；『無疲惓』（不疲倦）是指被『身輕』（身體輕盈）和『翹勤省眠』（精進努力，減少睡眠）所包含；『內心斷除』（內心斷除煩惱）是指被『身念處』（對身體的觀照）和『受念處』（對感受的觀照）所包含；『外不行』（外在行為不放縱）是指被『心念處』（對心的觀照）和『法念處』（對法的觀照）所包含；『信樂佛智』（信奉佛的智慧）是指被『深敬重』（深深的敬重）和『凈信』（清凈的信心）所包含；『在屏處不行惡』（在隱蔽處也不做惡事）是指被『自證知』（自己知道）和『諸神天證知』（諸神天知道）所包含；『不慠慢』（不傲慢）是指被『不自嘆譽』（不自我讚美）和『不譏彼人』（不譏諷他人）所包含；『知自下』（知道自己低下）是指被『不虛稱』（不虛假稱讚）和『不顯己德』（不顯揚自己的功德）所包含；『身端』（身體端正）是指被『不行三不善業』（不做三種不善的行為）和『不犯禁戒』（不違反戒律）所包含；『心直』（心正直）是指被『常省己過』（經常反省自己的過錯）和『不說彼短』（不說別人的缺點）所包含；『具靜定』（具有禪定）是指被『寂靜心』（寂靜的心）和『滅煩惱』（滅除煩惱）所包含；『修智慧』（修習智慧）是指被『選擇諸法』（選擇正確的法）和『知無我』（知道無我）所包含；『不粗獷』（不粗暴）是指被『常行益事』（經常做有益的事情）和『順忍』（順從忍辱）所包含；『不兩舌』（不挑撥離間）是指被『自足眷屬』（自己滿足於眷屬）和『和合別離者』（使分離的人和合）所包含；『不捨菩提心』（不捨棄菩提心）是指為『眾生』（一切眾生）和『為佛智』（爲了佛的智慧）所包含；『念道場』（憶念道場）是指為『欲壞於魔眾』（想要摧毀魔眾）和『成正覺』（成就正覺）所包含；『舍魔事』（捨棄魔事）是指為『正觀』（正確的觀察）和『不捨菩提志』（不捨棄菩提的志向）所包含；『佛神力持』（佛的神力加持）是指為『堅固行』（堅固的修行）和『善淳至』（善良純正）所包含；『不輕躁』（不輕率）是指為『堅護諸根』（堅固守護諸根）和『不捨境界』（不捨棄境界）所包含；『不掉亂』（不散亂）是指為『觀苦』（觀察苦）和『觀空』（觀察空）所包含；『如石山』（像石頭山一樣）是指為『不高』（不驕傲）和『不下』（不自卑）所包含；『不可移轉』（不可動搖）是指為『斷愛』（斷除愛慾）和『除恚』（去除嗔恨）所包含；『所作善業』（所做的善業）是指為『智所作業』（智慧所引導的行為）和『舍魔事』（捨棄魔事）所包含；『無熱惱』（沒有熱惱）是指為『凈戒』（清凈的戒律）和『凈定』（清凈的禪定）所包含；『無虛誑』（沒有虛假）是指為『誠實語』（誠實的話語）和『不望果報』（不期望果報）所包含；『不捨歸趣』（不捨棄歸宿）是指為『成』（成就） English version 『Loss』 is encompassed by 『attaining patience』 (kṣānti) and 『the stage of non-retrogression』 (avaivartika-bhūmi); 『abandoning self』 (ātman) is encompassed by 『not regarding the body』 and 『lifespan』; 『detaching from what belongs to self』 (ātmanīya) is encompassed by 『non-greed』 (alobha) and 『non-ignorance』 (amoha); 『seeking the Dharma』 is encompassed by 『wisdom』 (jñāna) and 『cessation』 (nirodha); 『desiring the Dharma』 is encompassed by 『non-attachment to the five desires』 and 『separation from afflictions』; 『respect and reverence』 is encompassed by 『generating the thought of the World Honored One』 and 『the thought of healing and saving』; 『tirelessness』 is encompassed by 『lightness of body』 and 『diligent effort with reduced sleep』; 『inner elimination』 is encompassed by 『mindfulness of the body』 and 『mindfulness of feelings』; 『non-indulgence in external actions』 is encompassed by 『mindfulness of the mind』 and 『mindfulness of the Dharma』; 『faith and joy in the Buddha』s wisdom』 is encompassed by 『deep respect and reverence』 and 『pure faith』; 『not doing evil in secluded places』 is encompassed by 『self-knowing』 and 『knowing by gods and devas』; 『non-arrogance』 is encompassed by 『not praising oneself』 and 『not criticizing others』; 『knowing oneself to be inferior』 is encompassed by 『not falsely praising』 and 『not displaying one』s own virtues』; 『uprightness of body』 is encompassed by 『not engaging in the three unwholesome actions』 and 『not violating precepts』; 『uprightness of mind』 is encompassed by 『constantly reflecting on one』s own faults』 and 『not speaking of others』 shortcomings』; 『having tranquility and concentration』 is encompassed by 『a tranquil mind』 and 『extinguishing afflictions』; 『cultivating wisdom』 is encompassed by 『discriminating among dharmas』 and 『knowing no-self』 (anātman); 『non-roughness』 is encompassed by 『constantly doing beneficial things』 and 『conforming to patience』; 『non-divisiveness』 is encompassed by 『being content with one』s own family』 and 『reconciling those who are separated』; 『not abandoning the Bodhi mind』 is encompassed by 『for the sake of all beings』 and 『for the sake of the Buddha』s wisdom』; 『remembering the Bodhi-mandala』 is encompassed by 『desiring to destroy the hordes of Mara』 and 『attaining perfect enlightenment』; 『abandoning the affairs of Mara』 is encompassed by 『right view』 and 『not abandoning the aspiration for Bodhi』; 『being upheld by the Buddha』s divine power』 is encompassed by 『firm practice』 and 『goodness and purity』; 『non-frivolity』 is encompassed by 『firmly guarding the senses』 and 『not abandoning the sense objects』; 『non-restlessness』 is encompassed by 『contemplating suffering』 and 『contemplating emptiness』; 『like a stone mountain』 is encompassed by 『not being arrogant』 and 『not being inferior』; 『immovability』 is encompassed by 『cutting off attachment』 and 『eliminating hatred』; 『wholesome actions performed』 is encompassed by 『actions guided by wisdom』 and 『abandoning the affairs of Mara』; 『non-affliction』 is encompassed by 『pure precepts』 and 『pure concentration』; 『non-deceit』 is encompassed by 『truthful speech』 and 『not expecting rewards』; 『not abandoning refuge』 is encompassed by 『achieving』

【English Translation】 English version 『Loss』 is encompassed by 『attaining patience』 (kṣānti) and 『the stage of non-retrogression』 (avaivartika-bhūmi); 『abandoning self』 (ātman) is encompassed by 『not regarding the body』 and 『lifespan』; 『detaching from what belongs to self』 (ātmanīya) is encompassed by 『non-greed』 (alobha) and 『non-ignorance』 (amoha); 『seeking the Dharma』 is encompassed by 『wisdom』 (jñāna) and 『cessation』 (nirodha); 『desiring the Dharma』 is encompassed by 『non-attachment to the five desires』 and 『separation from afflictions』; 『respect and reverence』 is encompassed by 『generating the thought of the World Honored One』 and 『the thought of healing and saving』; 『tirelessness』 is encompassed by 『lightness of body』 and 『diligent effort with reduced sleep』; 『inner elimination』 is encompassed by 『mindfulness of the body』 and 『mindfulness of feelings』; 『non-indulgence in external actions』 is encompassed by 『mindfulness of the mind』 and 『mindfulness of the Dharma』; 『faith and joy in the Buddha』s wisdom』 is encompassed by 『deep respect and reverence』 and 『pure faith』; 『not doing evil in secluded places』 is encompassed by 『self-knowing』 and 『knowing by gods and devas』; 『non-arrogance』 is encompassed by 『not praising oneself』 and 『not criticizing others』; 『knowing oneself to be inferior』 is encompassed by 『not falsely praising』 and 『not displaying one』s own virtues』; 『uprightness of body』 is encompassed by 『not engaging in the three unwholesome actions』 and 『not violating precepts』; 『uprightness of mind』 is encompassed by 『constantly reflecting on one』s own faults』 and 『not speaking of others』 shortcomings』; 『having tranquility and concentration』 is encompassed by 『a tranquil mind』 and 『extinguishing afflictions』; 『cultivating wisdom』 is encompassed by 『discriminating among dharmas』 and 『knowing no-self』 (anātman); 『non-roughness』 is encompassed by 『constantly doing beneficial things』 and 『conforming to patience』; 『non-divisiveness』 is encompassed by 『being content with one』s own family』 and 『reconciling those who are separated』; 『not abandoning the Bodhi mind』 is encompassed by 『for the sake of all beings』 and 『for the sake of the Buddha』s wisdom』; 『remembering the Bodhi-mandala』 is encompassed by 『desiring to destroy the hordes of Mara』 and 『attaining perfect enlightenment』; 『abandoning the affairs of Mara』 is encompassed by 『right view』 and 『not abandoning the aspiration for Bodhi』; 『being upheld by the Buddha』s divine power』 is encompassed by 『firm practice』 and 『goodness and purity』; 『non-frivolity』 is encompassed by 『firmly guarding the senses』 and 『not abandoning the sense objects』; 『non-restlessness』 is encompassed by 『contemplating suffering』 and 『contemplating emptiness』; 『like a stone mountain』 is encompassed by 『not being arrogant』 and 『not being inferior』; 『immovability』 is encompassed by 『cutting off attachment』 and 『eliminating hatred』; 『wholesome actions performed』 is encompassed by 『actions guided by wisdom』 and 『abandoning the affairs of Mara』; 『non-affliction』 is encompassed by 『pure precepts』 and 『pure concentration』; 『non-deceit』 is encompassed by 『truthful speech』 and 『not expecting rewards』; 『not abandoning refuge』 is encompassed by 『achieving』

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就賢士業及不行怯弱所攝；離邊見者，為觀無生及不敗壞觀所攝；順觀甚深因緣者，為觀因及觀緣所攝；善巧者，為第一無諍競及不慠慢所攝；方便者，為離方便及無生方便所攝；不懈慢者，為身力及心力所攝；勇猛者，為勝進心及害怨敵所攝；大欲者，為不求利養及不愛身命所攝；增進者，為無愚冥及不退還所攝；見如來者，為修唸佛及清凈信所攝；聞法者，為樂至講所及樂請問所攝；舍諸地過患者，為不散亂行及舍離惡知識所攝；得諸地功德者，為方便迴向及不捨本行所攝；無憎嫉者，為能施一切及稱意而舍所攝；信樂者，為無垢行及不濁心所攝；敬順者，為知世宜及隨順行所攝；不逆教敕者，為舍除不凈及凈正行所攝；無常觀者，為動轉觀及敗壞觀所攝；無我觀者，為不得作者及不得受者所攝；修無相者，為不緣境界及除覺所說所攝；不怙涅槃者，為除去無明及斷愛著所攝。善男子！是為六十四法為百二十八法所攝。」

爾時，寶手菩薩從虛空藏菩薩聞分別如是等法門已，歡喜踴躍得未曾有，即白虛空藏菩薩言：「希有，大士！汝乃能成就如斯捷疾辯才及巧分別辯，事事所問盡能開解。如我今者解汝所說義趣及與文字，以如是方便，若一劫若減一劫，說不可盡辯亦無斷。」

爾時，佛告寶手菩薩言

【現代漢語翻譯】 現代漢語譯本：關於賢士的行業和不被怯懦所束縛，是為觀察無生和不敗壞的觀點所涵蓋；關於遠離邊見的人，是為觀察無生和不敗壞的觀點所涵蓋；關於順應觀察甚深因緣的人，是為觀察因和觀察緣所涵蓋；關於善巧的人，是為第一無諍競和不傲慢所涵蓋；關於方便的人，是為遠離方便和無生方便所涵蓋；關於不懈怠的人，是為身力和心力所涵蓋；關於勇猛的人，是為勝進心和戰勝怨敵所涵蓋；關於大欲的人，是為不求利養和不愛惜身命所涵蓋；關於增進的人，是為沒有愚昧和不退還所涵蓋；關於見到如來（Tathagata）的人，是為修習唸佛和清凈的信心所涵蓋；關於聽聞佛法的人，是為樂於前往講法之處和樂於請教問題所涵蓋；關於捨棄諸地過患的人，是為不散亂的修行和舍離惡知識所涵蓋；關於獲得諸地功德的人，是為方便迴向和不捨棄本來的修行所涵蓋；關於沒有憎恨嫉妒的人，是為能夠施捨一切和稱心如意地佈施所涵蓋；關於信樂的人，是為無垢的修行和不渾濁的心所涵蓋；關於恭敬順從的人，是為知道世間適宜和隨順而行所涵蓋；關於不違逆教誨的人，是為捨棄不凈和清凈正行所涵蓋；關於無常觀的人，是為動轉觀和敗壞觀所涵蓋；關於無我觀的人，是為不得作者和不得受者所涵蓋；關於修習無相的人，是為不攀緣境界和去除覺知所說所涵蓋；關於不執著涅槃（Nirvana）的人，是為除去無明和斷除愛著所涵蓋。善男子！這就是六十四法被一百二十八法所涵蓋的道理。 當時，寶手菩薩（Ratnapani Bodhisattva）從虛空藏菩薩（Akasagarbha Bodhisattva）那裡聽聞了如此分別的法門后，歡喜踴躍，感到前所未有，隨即對虛空藏菩薩說：『稀有啊，大士！您竟然能夠成就如此敏捷的辯才和巧妙的分別辯，所有被問到的事情都能夠開解。就像我現在理解您所說的義理和文字一樣，用這樣的方便，即使說一劫或者減少一劫的時間，也說不盡，辯才也不會中斷。』 這時，佛（Buddha）告訴寶手菩薩說：

【English Translation】 English version: Regarding the conduct of the virtuous and not being bound by timidity, it is encompassed by the view of observing non-arising and non-decay; regarding those who are free from extreme views, it is encompassed by the view of observing non-arising and non-decay; regarding those who observe profound dependent origination, it is encompassed by observing causes and observing conditions; regarding the skillful, it is encompassed by the first non-contention and non-arrogance; regarding the expedient, it is encompassed by being free from expedients and non-arising expedients; regarding the non-lazy, it is encompassed by physical strength and mental strength; regarding the courageous, it is encompassed by the mind of advancement and overcoming enemies; regarding the great desire, it is encompassed by not seeking gain and not cherishing life; regarding the progressive, it is encompassed by the absence of ignorance and non-regression; regarding seeing the Tathagata (如來), it is encompassed by practicing mindfulness of the Buddha and pure faith; regarding hearing the Dharma, it is encompassed by delighting in going to places of teaching and delighting in asking questions; regarding abandoning the faults of all grounds, it is encompassed by non-distracted practice and abandoning evil companions; regarding obtaining the merits of all grounds, it is encompassed by expedient dedication and not abandoning original practice; regarding the absence of hatred and jealousy, it is encompassed by being able to give everything and giving as desired; regarding the faithful and joyful, it is encompassed by unblemished practice and an untroubled mind; regarding the respectful and obedient, it is encompassed by knowing what is suitable for the world and acting accordingly; regarding not opposing teachings, it is encompassed by abandoning impurity and practicing pure conduct; regarding the contemplation of impermanence, it is encompassed by the contemplation of change and decay; regarding the contemplation of no-self, it is encompassed by not obtaining an agent and not obtaining a recipient; regarding practicing no-form, it is encompassed by not clinging to objects and removing what is said by perception; regarding not relying on Nirvana (涅槃), it is encompassed by removing ignorance and cutting off attachment. Good man! This is the principle of sixty-four dharmas being encompassed by one hundred and twenty-eight dharmas. At that time, Bodhisattva Ratnapani (寶手菩薩), having heard such differentiated teachings from Bodhisattva Akasagarbha (虛空藏菩薩), rejoiced and was elated, feeling unprecedented, and immediately said to Bodhisattva Akasagarbha: 'Rare indeed, great being! You are able to achieve such swift eloquence and skillful differentiated speech, and you are able to explain everything that is asked. Just as I now understand the meaning and words you have spoken, with such expedients, even if one kalpa or less than one kalpa were spent speaking, it would not be exhausted, and the eloquence would not cease.' At that time, the Buddha (佛) said to Bodhisattva Ratnapani:

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：「善男子！如是，如是！如汝所言，此虛空藏菩薩若演一句之義，若一劫、若減一劫，說不可盡辯亦無斷。虛空藏菩薩有如是無量、無邊、不可思議、無盡辯才。」

爾時，寶手菩薩以手遍覆妙寶莊嚴堂，于其手中出無量花香、瓔珞末香、涂香、衣服、嚴身之具及諸幢幡妙蓋，雨如是等上妙供具，供養如來及虛空藏。于上空中，百千音樂不鼓自鳴，于諸音中出諸妙偈，以贊如來：

「持德開德具百福，　　上意調伏念不動， 　沙門賢士降天人，　　十力佛子十方吼。 　大稱威德自在尊，　　降伏有畏除癡闇， 　能度漂流諸天人，　　閉惡趣門使清涼。 　聖尊巧說音微妙，　　無錯無謬音恬靜， 　三界無等無三垢，　　十方所說施眾樂。 　意念堅固樂寂靜，　　最勝十方降彼力， 　已舍諂曲得甘露，　　無有塵累眾歸仰。 　世尊處眾不動轉，　　而化十方無量眾， 　隨眾生行能隨順，　　佛子亦樂修此行。 　如日無翳能普照，　　能令眾華得開敷， 　佛智慧光照長流，　　諸子得悟亦如是， 　如風無礙山不動，　　凈如虛空照如日， 　佛子放光雨甘露，　　是故我禮佛及子。 　大千海水尚可量，　　十方虛空猶可涉， 　諸眾生心尚可同，　　世尊功德不可盡。」◎

大

【現代漢語翻譯】 現代漢語譯本： 『善男子！』，『是這樣，是這樣！』，正如你所說，這位虛空藏菩薩（Akasagarbha Bodhisattva，象徵智慧和慈悲的菩薩）如果闡述一句佛法的含義，即使花費一劫（kalpa，佛教時間單位，指極長的時間）或者少於一劫的時間，也無法說完，他的辯才無窮無盡。虛空藏菩薩擁有如此無量、無邊、不可思議、無盡的辯才。

當時，寶手菩薩（Ratnapani Bodhisattva，象徵慷慨和佈施的菩薩）用手覆蓋著妙寶莊嚴堂，從他的手中涌出無量的花香、瓔珞（瓔珞，一種裝飾品）末香、涂香、衣服、裝飾品以及各種幢幡（一種旗幟）和精美的寶蓋，像雨一樣降下這些上等的供品，供養如來（Tathagata，佛的稱號）和虛空藏菩薩。在空中，成百上千的樂器無需敲擊便自行發出聲音，在這些音樂聲中，傳出美妙的偈頌，讚美如來：

『擁有德行，開啟德行，具足百種福報， 至上的意念調伏，心念不動搖， 沙門（sramana，佛教修行者）賢士降伏天人， 十力（佛的十種力量）佛子在十方世界發出獅子吼。 擁有偉大名聲和威德的自在尊， 降伏恐懼，消除愚癡的黑暗， 能夠度脫漂流的諸天人和眾生， 關閉惡道之門，使眾生清涼。 聖尊巧妙說法，聲音微妙， 沒有錯誤，沒有謬誤，聲音平靜安詳， 三界（欲界、色界、無色界）之中無與倫比，沒有三垢（貪、嗔、癡）， 在十方世界說法，給予眾生快樂。 意念堅定，喜愛寂靜， 最殊勝，在十方世界降伏一切力量， 已經捨棄諂媚虛偽，獲得甘露（amrita，不死之藥）， 沒有塵世的煩惱，眾生都歸向仰慕。 世尊處在眾人之中，不動搖， 卻能教化十方無量的眾生， 隨順眾生的行為， 佛子也樂於修習這種行為。 如同太陽沒有陰翳，能夠普照一切， 能夠使各種花朵開放， 佛的智慧之光照耀長久， 諸佛子獲得覺悟也是如此， 如同風無阻礙，山不動搖， 清凈如虛空，照耀如太陽， 佛子放出光明，降下甘露， 因此我禮敬佛和佛子。 大千世界的海水尚可測量， 十方虛空尚可涉足， 所有眾生的心念尚可相同， 世尊的功德卻不可窮盡。』

大

【English Translation】 English version: 'Good man! Yes, yes! As you have said, if this Akasagarbha Bodhisattva (Bodhisattva of the Womb of Space, symbolizing wisdom and compassion) were to expound on the meaning of a single phrase, whether for a kalpa (an extremely long period of time in Buddhism) or less than a kalpa, it could not be fully articulated, and his eloquence would be inexhaustible. Akasagarbha Bodhisattva possesses such immeasurable, boundless, inconceivable, and inexhaustible eloquence.'

At that time, Ratnapani Bodhisattva (Bodhisattva of the Jewel Hand, symbolizing generosity and giving) covered the wondrously adorned jeweled hall with his hand, and from his hand emerged immeasurable fragrant flowers, necklaces (a type of ornament), powdered incense, perfumed ointments, clothing, ornaments, and various banners and exquisite canopies, raining down these supreme offerings to venerate the Tathagata (the title of a Buddha) and Akasagarbha Bodhisattva. In the sky above, hundreds of thousands of musical instruments played without being struck, and from these sounds emerged wondrous verses, praising the Tathagata:

'Possessing virtue, initiating virtue, endowed with a hundred blessings, The supreme mind is subdued, the mind does not waver, The sramanas (Buddhist practitioners) and sages subdue the gods and humans, The ten-powered (ten powers of a Buddha) Buddha's sons roar in the ten directions. The self-existent one of great renown and majestic virtue, Subduing fear, dispelling the darkness of ignorance, Able to liberate the wandering gods and humans, Closing the gates of evil realms, bringing coolness. The Holy One skillfully speaks, the voice is wondrous, Without error, without mistake, the voice is peaceful and serene, Incomparable in the three realms (desire realm, form realm, formless realm), without the three poisons (greed, hatred, delusion), Speaking in the ten directions, giving joy to all beings. The mind is firm, delighting in tranquility, The most supreme, subduing all powers in the ten directions, Having abandoned flattery and deceit, attaining amrita (the nectar of immortality), Without worldly defilements, all beings turn to and admire. The World Honored One remains unmoved among the assembly, Yet transforms countless beings in the ten directions, Following the conduct of beings, The Buddha's sons also delight in practicing this conduct. Like the sun without shadow, able to illuminate all, Able to cause all flowers to bloom, The light of the Buddha's wisdom shines eternally, The Buddha's sons attain enlightenment in the same way, Like the wind without obstruction, the mountain does not move, Purity like space, illuminating like the sun, The Buddha's sons emit light, raining down amrita, Therefore, I pay homage to the Buddha and the Buddha's sons. The waters of the great chiliocosm can still be measured, The ten directions of space can still be traversed, The minds of all beings can still be the same, But the merits of the World Honored One are inexhaustible.'

Great

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方等大集經卷第十七 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第十八

北涼天竺三藏曇無讖譯◎虛空藏菩薩品第八之五

說此偈已。時魔波旬嚴四種兵來詣佛所，到已化作長者形，前禮佛足，在一面立，而白佛言：「希有，世尊！此諸大士乃能成就如是不可思議種種神變，又能示現不可思議莊嚴之事。世尊！于未來世有幾所眾生，聞此不可思議神變而得開悟，決定不疑者也？」

佛告魔波旬言：「于未來世中，少有眾生若一、若二，聞此不可思議神變經典，得信解者少耳。波旬！喻如一毛析為百分，以一分毛于大海中取一渧水，于汝意云何，取者多耶？在者多耶？」

波旬言：「世尊！取者甚少，在者甚多。」

佛復告波旬言：「如海中所取水甚少，眾生聞是不可思議神變經典，能信解者少亦如是。如大海中水在者甚多，不信解不可思議神變經典者，多亦如是。」

佛復告波旬：「若有一人于恒河沙等劫，日日以滿三千大千世界，滿中珍寶持用佈施，不如善男子、善女人聞是不可思議神變經典，能信解者其福甚多。所以者何？波旬！若有信解是經典者，則知其人親從釋迦牟尼如來聞是經典信解無疑。何以故？波旬！若未種善根眾生聞

【現代漢語翻譯】 現代漢語譯本 說完這偈頌后，魔王波旬（Mara Papiyas）率領四種軍隊來到佛陀所在之處。到達后，他化作一位長者的模樣，上前禮拜佛足，然後站立在一旁，對佛陀說：『世尊，真是稀有！這些大菩薩們竟然能夠成就如此不可思議的種種神通變化，又能示現不可思議的莊嚴景象。世尊，在未來世，會有多少眾生聽聞這不可思議的神通變化而得以開悟，並且堅定不移地相信呢？』 佛陀告訴魔王波旬說：『在未來世中，很少有眾生，或許只有一兩個，聽聞這不可思議的神通變化經典，能夠產生信解。波旬，譬如將一根毛髮分成一百份，然後用其中一份毛髮從大海中取出一滴水，你認為，取出的水多呢？還是留在海里的水多呢？』 波旬說：『世尊，取出的水非常少，留在海里的水非常多。』 佛陀又告訴波旬說：『如同從海里取出的水非常少一樣，眾生聽聞這不可思議的神通變化經典，能夠信解的人也同樣很少。如同大海中留存的水非常多一樣，不相信和不理解這不可思議的神通變化經典的人，也同樣非常多。』 佛陀又告訴波旬：『如果有人在如同恒河沙數那樣多的劫數中，每天都用充滿三千大千世界的珍寶來佈施，還不如善男子、善女人聽聞這不可思議的神通變化經典，能夠信解的人所獲得的福德多。這是為什麼呢？波旬，如果有人信解這部經典，那麼就知道這個人是親自從釋迦牟尼如來那裡聽聞這部經典，並且深信不疑。為什麼呢？波旬，如果未曾種下善根的眾生聽聞

【English Translation】 English version After reciting this verse, Mara Papiyas (魔波旬) , the demon king, led four kinds of troops to where the Buddha was. Upon arriving, he transformed into the form of an elder, prostrated himself at the Buddha's feet, and stood to one side. He then said to the Buddha, 'World Honored One, it is truly rare! These great Bodhisattvas are able to accomplish such inconceivable and various miraculous transformations, and can also manifest inconceivable and magnificent scenes. World Honored One, in the future, how many sentient beings will hear of these inconceivable miraculous transformations and attain enlightenment, and believe without doubt?' The Buddha told Mara Papiyas, 'In the future, there will be very few sentient beings, perhaps only one or two, who will hear this scripture of inconceivable miraculous transformations and be able to develop faith and understanding. Papiyas, it is like dividing a single hair into one hundred parts, and then using one of those parts to take a single drop of water from the great ocean. What do you think, is the amount of water taken more, or the amount of water remaining in the ocean more?' Papiyas said, 'World Honored One, the amount of water taken is very little, and the amount of water remaining is very much.' The Buddha again told Papiyas, 'Just as the water taken from the ocean is very little, so too are the sentient beings who hear this scripture of inconceivable miraculous transformations and are able to believe and understand. Just as the water remaining in the great ocean is very much, so too are the sentient beings who do not believe and understand this scripture of inconceivable miraculous transformations very many.' The Buddha again told Papiyas, 'If someone were to give alms daily for as many kalpas (劫) as there are sands in the Ganges River, filling the three thousand great thousand worlds with treasures, it would not be as meritorious as a virtuous man or woman who hears this scripture of inconceivable miraculous transformations and is able to believe and understand. Why is this so? Papiyas, if someone believes and understands this scripture, then it is known that this person has personally heard this scripture from Tathagata Shakyamuni (釋迦牟尼如來) and believes without doubt. Why is this? Papiyas, if sentient beings who have not planted good roots hear

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此世所難信經典，能信解者無有是處。

「波旬！我般涅槃后法欲滅時，多有憍慢眾生。彼諸眾生著我所說文字，不知方便故，各各生於諍競，舍思惟法，舍已正行為利養名譽衣服飲食，自纏縛故，樂論世俗種種諸事及世典文辭，而不論第一實義、不樂玩習佛無上道，反向他人譏論如是等真實深妙經典，則為誹謗諸佛，積集無量大苦惱聚。魔神諸天佐助彼人，為利養恭敬及名聞故，重增放逸慠慢。彼諸人等以慠慢故，若見有持戒賢行比丘受持讀誦此經典者，而輕慢憎嫉橫生謗毀。彼諸愚人則為現世破犯禁戒，其中或有畏不活者，或慚恥於人者，假被袈裟，或有舍戒還附俗者，如是等人身壞命終，墮阿鼻地獄受諸苦報。」

佛復告波旬：「于未來世中，若有求菩薩乘眾生，著諸因緣善根微淺，新發道意但著文字不能了義。于如是等甚深經典，受持讀誦為人說時，則為他人所見輕賤陵蔑。以為他人所輕賤陵蔑故，便舍如是等甚深經典，讀誦聲聞辟支佛相應經典。為利養名譽種種所須之所纏縛故，反誹謗毀呰如是真實甚深經典；又復輕賤受持讀誦此經典者，乃至不欲以眼觀之，常樂卑行退失菩薩大乘之法，所謂退失淳至心及深心。魔神諸天得如是等人便故，勤作方便壞亂其心，乃至使令不聞如是等經。設當聞者

【現代漢語翻譯】 現代漢語譯本：這個世上難以令人相信的經典，能夠相信並理解的人是極少的。 『波旬（魔王名）！我涅槃后，佛法將要衰滅時，會有很多驕慢的眾生。這些眾生執著於我所說的文字，因為不瞭解方便法門，所以各自產生爭論，捨棄了思惟正法，捨棄了正確的行為，爲了利益供養、名譽、衣服和飲食，自己束縛自己，喜歡談論世俗的各種事情和世俗典籍的文辭，而不談論第一義諦，不樂於修習佛的無上道，反而譏諷他人，議論這些真實深奧的經典，這就是誹謗諸佛，積累無量的大苦惱。魔神和諸天會幫助這些人，爲了利益供養、恭敬和名聞，更加增長他們的放逸和驕慢。這些人因為驕慢的緣故，如果看到有持戒修行、品行賢良的比丘受持讀誦這部經典，就會輕慢、憎恨、嫉妒，橫加誹謗。這些愚人就會在現世破犯戒律，其中有些人因為害怕無法生存，或者因為在人前感到慚愧，就假裝披上袈裟，有些人則捨棄戒律還俗。像這樣的人，身壞命終后，會墮入阿鼻地獄，遭受各種苦報。』 佛陀又告訴波旬：『在未來的世間，如果有追求菩薩乘的眾生，執著于各種因緣，善根淺薄，剛剛發起道心，只執著于文字而不能理解其義。對於這樣甚深的經典，如果受持讀誦併爲他人宣說時，就會被他人輕視和侮辱。因為被他人輕視和侮辱的緣故，就捨棄了這些甚深的經典，轉而讀誦與聲聞、辟支佛相應的經典。爲了利益供養、名譽和各種所需而束縛自己，反而誹謗和譭謗這些真實甚深的經典；又輕視受持讀誦這部經典的人，甚至不願用眼睛去看他們，常常喜歡卑劣的行為，退失菩薩的大乘之法，也就是退失了淳至心和深心。魔神和諸天得到這樣的人後，就會勤加方便，擾亂他們的心，甚至使他們聽不到這樣的經典。即使聽到了，

【English Translation】 English version: This scripture, which is difficult to believe in this world, those who can believe and understand it are very few. 'Papiyas (name of a demon king)! After my Parinirvana, when the Dharma is about to perish, there will be many arrogant beings. These beings are attached to the words I have spoken, and because they do not understand the expedient means, they each generate disputes, abandon the contemplation of the Dharma, abandon correct conduct, and for the sake of gain, offerings, fame, clothing, and food, they bind themselves. They like to discuss various worldly matters and the texts of worldly classics, but they do not discuss the first principle of truth, nor do they enjoy practicing the Buddha's unsurpassed path. Instead, they ridicule others and discuss these true and profound scriptures. This is to slander the Buddhas and accumulate immeasurable great suffering. Demons and gods will assist these people, and for the sake of gain, offerings, respect, and fame, they will further increase their indulgence and arrogance. Because of their arrogance, if these people see a Bhikkhu who upholds the precepts, practices virtuous conduct, and recites this scripture, they will despise, hate, and envy him, and slander him. These foolish people will break the precepts in this life. Some of them, because they are afraid of not being able to survive, or because they feel ashamed in front of others, will pretend to wear the Kasaya robe. Some will abandon the precepts and return to lay life. Such people, after their bodies are destroyed and their lives end, will fall into the Avici hell and suffer various retributions.' The Buddha further told Papiyas: 'In the future world, if there are beings who seek the Bodhisattva path, who are attached to various conditions, whose roots of goodness are shallow, who have just generated the aspiration for the path, who are only attached to the words and cannot understand their meaning. When they uphold, recite, and explain such profound scriptures to others, they will be despised and insulted by others. Because they are despised and insulted by others, they will abandon these profound scriptures and instead recite scriptures that correspond to Sravakas and Pratyekabuddhas. Because they are bound by the desire for gain, offerings, fame, and various necessities, they will instead slander and defame these true and profound scriptures; they will also despise those who uphold and recite this scripture, and they will not even want to look at them with their eyes. They will always enjoy base conduct and lose the Mahayana Dharma of the Bodhisattva, that is, they will lose their pure and sincere mind and their profound mind. When demons and gods obtain such people, they will diligently use expedient means to disturb their minds, even to the point of preventing them from hearing such scriptures. Even if they hear them,

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，生大誹謗無有信心。此人亦復積集無量罪聚，成就破法重業，永離三寶，不得見佛聞法及供養僧。所以者何？波旬！以于如來所說法律中生疑猶豫故。」

爾時，魔波旬自見有過憂愁惶恐，前禮佛足在一面立。時虛空藏菩薩問魔波旬言：「汝何以憂愁憔悸戰慄悚息，狀如失志人，在一面立耶？」

魔波旬答言：「善男子！我從如來聞說如是等可畏之事，是故以為憂愁恐怖，當墮何趣？誰當救我？我于如來所說法律之中，數作無量諸留難事，是故憂耳。」

虛空藏言：「波旬！佛法之中有出罪法，汝可來至世尊所，可誠心懺悔所作諸惡，更莫復作。若能如是可獲善利，為不空過。」

爾時，天魔波旬即前五體投地，禮世尊足下，仰視如來流淚涕泣而白佛言：「世尊！我今誠心懺悔，從昔以來於如來所說法律之中，數作無量諸留難事。唯愿世尊起大悲心，以慈愍故愿受懺悔。」

佛言：「善哉，善哉！波旬！汝乃能自見所作諸惡，為上善哉！能如是悔過罪者，于佛法中則為弘廣如來法藏，諸佛亦受其人悔過，是故汝今勿更復作。」

爾時，世尊告眾菩薩言：「諸賢士！汝等各說過魔界行法，為生憐愍魔波旬故。」

爾時，眾中有一菩薩名金山王，在眾中坐即白佛言：「世尊

【現代漢語翻譯】 現代漢語譯本：'產生巨大的誹謗，沒有信心。這個人也同樣會積累無量的罪業，成就破壞佛法的重罪，永遠遠離佛、法、僧三寶，不能見到佛，聽聞佛法，以及供養僧眾。這是什麼原因呢？波旬（魔王名）！因為他對如來所說的法律產生懷疑和猶豫。' 當時，魔王波旬看到自己有過錯，憂愁惶恐，走到佛前，禮拜佛足，站在一旁。這時，虛空藏菩薩問魔王波旬說：'你為什麼憂愁憔悴，戰慄恐懼，像失魂落魄的人一樣，站在這裡呢？' 魔王波旬回答說：'善男子！我從如來那裡聽說了這些可怕的事情，所以感到憂愁恐懼，我將墮入哪一道呢？誰能救我呢？我對於如來所說的法律，多次製造了無量的障礙，所以感到憂愁。' 虛空藏菩薩說：'波旬！佛法中有懺悔罪過的方法，你可以來到世尊那裡，誠心懺悔所作的各種惡行，並且不再重犯。如果能這樣做，就可以獲得善利，不會白白度過。' 當時，天魔波旬立刻五體投地，禮拜世尊的腳下，仰視如來，流著眼淚哭泣著對佛說：'世尊！我現在誠心懺悔，從過去到現在，對於如來所說的法律，多次製造了無量的障礙。唯愿世尊發起大悲心，以慈悲憐憫的緣故，接受我的懺悔。' 佛說：'好啊，好啊！波旬！你能夠自己認識到自己所作的各種惡行，這是最好的！能夠這樣懺悔罪過的人，在佛法中就是弘揚如來法藏，諸佛也會接受他的懺悔，所以你現在不要再犯了。' 當時，世尊告訴各位菩薩說：'各位賢士！你們各自說說魔界的行為和法則，爲了憐憫魔王波旬的緣故。' 當時，大眾中有一位菩薩名叫金山王，坐在大眾中，就對佛說：'世尊'

【English Translation】 English version: 'generating great slander and having no faith. This person also accumulates immeasurable sins, accomplishes the heavy karma of destroying the Dharma, is forever separated from the Three Jewels (Buddha, Dharma, Sangha), and cannot see the Buddha, hear the Dharma, or make offerings to the Sangha. Why is this? Pāpīyas (a demon king)! Because they have doubts and hesitations about the laws spoken by the Tathāgata (Buddha).' At that time, the demon Pāpīyas, seeing his own faults, was worried and fearful. He went before the Buddha, bowed at his feet, and stood to one side. Then, Bodhisattva Ākāśagarbha (Bodhisattva of the Space Treasury) asked the demon Pāpīyas, 'Why are you worried, haggard, trembling, and frightened, like a person who has lost their mind, standing here to one side?' The demon Pāpīyas replied, 'Good man! I have heard from the Tathāgata about these terrible things, and therefore I am worried and afraid. Into which realm will I fall? Who will save me? I have repeatedly created countless obstacles to the laws spoken by the Tathāgata, and that is why I am worried.' Ākāśagarbha said, 'Pāpīyas! In the Buddha's Dharma, there is a method for expiating sins. You can come to the World Honored One, sincerely repent for all the evil deeds you have done, and not repeat them. If you can do this, you can obtain good benefits and not waste your time.' At that time, the demon Pāpīyas immediately prostrated himself with his five limbs on the ground, bowed at the feet of the World Honored One, looked up at the Tathāgata, and, weeping with tears, said to the Buddha, 'World Honored One! I now sincerely repent. From the past until now, I have repeatedly created countless obstacles to the laws spoken by the Tathāgata. I only wish that the World Honored One would arouse great compassion, and out of compassion and pity, accept my repentance.' The Buddha said, 'Good, good! Pāpīyas! You are able to recognize the various evil deeds you have done, which is the best! Those who can repent their sins in this way are promoting the Tathāgata's Dharma treasury in the Buddha's Dharma, and the Buddhas will also accept their repentance. Therefore, you must not do it again.' At that time, the World Honored One told all the Bodhisattvas, 'Virtuous ones! Each of you should speak about the practices and laws of the demon realm, for the sake of having compassion for the demon Pāpīyas.' At that time, among the assembly, there was a Bodhisattva named Golden Mountain King, who was sitting in the assembly, and he said to the Buddha, 'World Honored One'

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！若有防護內界者，則為未過魔界。若復有菩薩見一切諸界同佛界者，知此佛界即是非界，是為菩薩能過魔界。」

爾時，寶德菩薩白佛言：「世尊！有依倚樔窟者，是為魔界。若有菩薩不倚樔窟，知一切法無得相者，則能為諸眾生，說斷倚樔窟法，是為菩薩能過魔界。」

爾時，寶手菩薩白佛言：「世尊！若有取我我所者，是為魔界。若有菩薩不取我我所者，則無諍競。以無諍競故則無心行，況當有魔界耶！是為菩薩能過諸魔界。」

爾時，無諍勇菩薩白佛言：「世尊！若有觸有離則有諍訟，有諍訟者魔得其便。若無觸無離自不諍訟，亦不令他諍訟，以得無我故無惱行者，能過魔界。」

爾時，寶思菩薩白佛言：「世尊！若有妄想分別則是煩惱，及有煩惱處則是魔界。若有菩薩知一切諸法無相貌者，于諸煩惱則無妄想。若內若外亦不別知，去離一切妄想分別故，是為菩薩能過魔界。」

爾時，樂作菩薩白佛言：「世尊！若有樂不樂處，則有憎有愛。若有憎有愛，則是魔界。若有菩薩去離憎愛平等行者，于諸法中則無二想，得入不可思議界，是為菩薩能過魔界。」

爾時，離諍菩薩白佛言：「世尊！魔界由我而起，若菩薩能知我者，得無我忍即知我凈，知我凈故知一切法凈，知

【現代漢語翻譯】 現代漢語譯本：如果有人執著于防護內在的界限，那就是還沒有超越魔的境界。如果又有菩薩能見到一切諸界都等同於佛的境界，並且知道這佛的境界實際上是非境界，這樣的菩薩才能超越魔的境界。 這時，寶德菩薩對佛說：『世尊！如果有人依賴於棲息的巢穴，這就是魔的境界。如果菩薩不依賴於任何巢穴，並且知道一切法都沒有可得的表相，那麼他就能為眾生宣說斷除依賴巢穴的方法，這樣的菩薩才能超越魔的境界。』 這時，寶手菩薩對佛說：『世尊！如果有人執著于「我」和「我所」（屬於我的事物），這就是魔的境界。如果菩薩不執著于「我」和「我所」，就不會有爭論。因為沒有爭論，就不會有心念的活動，更何況會有魔的境界呢！這樣的菩薩才能超越一切魔的境界。』 這時，無諍勇菩薩對佛說：『世尊！如果有所接觸和分離，就會有爭論，有了爭論，魔就會有機可乘。如果沒有接觸也沒有分離，自己就不會爭論，也不會讓別人爭論，因為證得了無我，所以沒有煩惱的行為，這樣的人才能超越魔的境界。』 這時，寶思菩薩對佛說：『世尊！如果有了虛妄的分別念，就會有煩惱，而有煩惱的地方就是魔的境界。如果菩薩知道一切諸法都沒有相貌，對於各種煩惱就不會有虛妄的分別念。無論是內在還是外在，都不會分別執著，因為遠離了一切虛妄的分別念，這樣的菩薩才能超越魔的境界。』 這時，樂作菩薩對佛說：『世尊！如果有所喜歡和不喜歡的地方，就會有憎恨和愛戀。如果有了憎恨和愛戀，這就是魔的境界。如果菩薩能夠遠離憎恨和愛戀，平等地對待一切，對於諸法就不會有二元對立的想法，就能進入不可思議的境界，這樣的菩薩才能超越魔的境界。』 這時，離諍菩薩對佛說：『世尊！魔的境界是由「我」而產生的，如果菩薩能夠認識到「我」的真相，證得無我之忍，就能知道「我」的清凈，知道「我」的清凈就能知道一切法都是清凈的，知道一切法清凈就能超越魔的境界。』

【English Translation】 English version: If one is attached to guarding an inner boundary, then one has not yet transcended the realm of Mara (demon). If, moreover, a Bodhisattva sees all realms as identical to the Buddha realm, and knows that this Buddha realm is actually a non-realm, this Bodhisattva is able to transcend the realm of Mara. At that time, Bodhisattva Baode (Precious Virtue) said to the Buddha: 『World Honored One! If one relies on a nesting place, this is the realm of Mara. If a Bodhisattva does not rely on any nesting place, and knows that all dharmas have no obtainable appearance, then he can explain to all beings the method of abandoning reliance on nesting places. This Bodhisattva is able to transcend the realm of Mara.』 At that time, Bodhisattva Baoshou (Precious Hand) said to the Buddha: 『World Honored One! If one is attached to 「I」 and 「mine」 (that which belongs to me), this is the realm of Mara. If a Bodhisattva is not attached to 「I」 and 「mine,」 then there will be no disputes. Because there are no disputes, there will be no mental activity, let alone the realm of Mara! This Bodhisattva is able to transcend all realms of Mara.』 At that time, Bodhisattva Wuzhengyong (Courageous Without Strife) said to the Buddha: 『World Honored One! If there is contact and separation, there will be disputes. If there are disputes, Mara will take advantage. If there is no contact and no separation, one will not dispute oneself, nor will one cause others to dispute. Because one has attained no-self, there is no afflicted behavior, and such a person is able to transcend the realm of Mara.』 At that time, Bodhisattva Baosi (Precious Thought) said to the Buddha: 『World Honored One! If there are delusive discriminations, then there will be afflictions, and where there are afflictions, that is the realm of Mara. If a Bodhisattva knows that all dharmas have no appearance, then with regard to all afflictions, there will be no delusive discriminations. Whether internal or external, one does not separately cling to them. Because one has departed from all delusive discriminations, this Bodhisattva is able to transcend the realm of Mara.』 At that time, Bodhisattva Lezuo (Joyful Action) said to the Buddha: 『World Honored One! If there are places of liking and disliking, then there will be hatred and love. If there is hatred and love, this is the realm of Mara. If a Bodhisattva is able to depart from hatred and love and act with equanimity, then with regard to all dharmas, there will be no dualistic thinking, and one will enter the inconceivable realm. This Bodhisattva is able to transcend the realm of Mara.』 At that time, Bodhisattva Lizheng (Free from Strife) said to the Buddha: 『World Honored One! The realm of Mara arises from 「I.」 If a Bodhisattva can understand the truth of 「I,」 attain the forbearance of no-self, then one will know the purity of 「I.」 Knowing the purity of 「I,」 one will know that all dharmas are pure. Knowing that all dharmas are pure, one can transcend the realm of Mara.』

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一切法凈故，知諸法性凈如虛空，是為菩薩能過魔界。」

爾時，法自在菩薩白佛言：「世尊！若順煩惱法為愛所使者，魔則得其便。世尊！若有菩薩于諸法中最得自在自然開悟，以為諸佛之所授記，于菩提法終不退轉，是為菩薩能過魔界。」

爾時，山相擊音菩薩白佛言：「世尊！若心有缺漏，則是魔界。若菩薩戒無缺漏、心無缺漏，成就一切諸空法行者，是為菩薩能過魔界。」

爾時，喜見菩薩白佛言：「世尊！若有不見佛、不聞法者，魔得其便。若有菩薩常見諸佛而不著色像，常聽諸法而不著文字，以見法故則為見佛，以無言說故能聽諸法，是為菩薩能過魔界。」

爾時，帝網菩薩白佛言：「世尊！若有恃有動，則是魔界。若菩薩善相順精進，知一切法究竟無成就相故不恃不動，是為菩薩能過魔界。」

爾時，德明王菩薩白佛言：「世尊！若有行二法者，則魔得其便。若有菩薩知一切法同於法性，則不見魔界與法性有異解。知法性與魔界等，以不二相故，是為菩薩能過魔界。」

爾時，香象菩薩白佛言：「世尊！若有菩薩性弱畏甚深法者，則魔得其便。若勇健菩薩善能通達三解脫門，于甚深法不驚不畏，以能現前證知諸法實性故，是為菩薩能過魔界。」

爾時，彌

【現代漢語翻譯】 現代漢語譯本： 『一切法清凈的緣故，知道諸法的本性清凈如同虛空，這就是菩薩能夠超越魔界的境界。』

當時，法自在菩薩對佛說：『世尊！如果順從煩惱法，被愛慾所驅使，魔就會找到機會。世尊！如果有菩薩在一切法中獲得最自在的開悟，自然而然地開悟，被諸佛授記，對於菩提法永遠不會退轉，這就是菩薩能夠超越魔界的境界。』

當時，山相擊音菩薩對佛說：『世尊！如果心中有缺失和漏洞，那就是魔的境界。如果菩薩的戒律沒有缺失和漏洞，心中也沒有缺失和漏洞，成就一切諸空法行，這就是菩薩能夠超越魔界的境界。』

當時，喜見菩薩對佛說：『世尊！如果有人看不見佛，聽不到法，魔就會找到機會。如果有菩薩經常看見諸佛而不執著於色相，經常聽聞諸法而不執著于文字，因為見到法就等於見到佛，因為沒有言說就能聽聞諸法，這就是菩薩能夠超越魔界的境界。』

當時，帝網菩薩對佛說：『世尊！如果有所依賴和動搖，那就是魔的境界。如果菩薩善於順應精進，知道一切法最終沒有成就的相狀，所以不依賴不動搖，這就是菩薩能夠超越魔界的境界。』

當時，德明王菩薩對佛說：『世尊！如果有人修行二元對立的法，魔就會找到機會。如果有菩薩知道一切法都等同於法性，就不會認為魔界與法性有不同的理解。知道法性與魔界是平等的，因為不二的緣故，這就是菩薩能夠超越魔界的境界。』

當時，香象菩薩對佛說：『世尊！如果菩薩的性格軟弱，畏懼甚深的佛法，魔就會找到機會。如果勇猛剛健的菩薩善於通達三解脫門（空解脫門、無相解脫門、無愿解脫門），對於甚深的佛法不驚恐不畏懼，因為能夠親身證悟諸法的真實本性，這就是菩薩能夠超越魔界的境界。』

當時，彌勒菩薩對佛說：

【English Translation】 English version: 'Because all dharmas are pure, knowing that the nature of all dharmas is pure like space, this is how a Bodhisattva can transcend the realm of Mara (demon).'

At that time, Bodhisattva Dharma-Sovereign said to the Buddha, 'World Honored One! If one follows the dharmas of affliction and is driven by desire, Mara will find an opportunity. World Honored One! If a Bodhisattva attains the most sovereign enlightenment in all dharmas, naturally awakening, and is prophesied by all Buddhas, never retreating from the Bodhi Dharma, this is how a Bodhisattva can transcend the realm of Mara.'

At that time, Bodhisattva Mountain-Echoing-Sound said to the Buddha, 'World Honored One! If the mind has deficiencies and loopholes, that is the realm of Mara. If a Bodhisattva's precepts have no deficiencies or loopholes, and the mind has no deficiencies or loopholes, accomplishing all the practices of emptiness, this is how a Bodhisattva can transcend the realm of Mara.'

At that time, Bodhisattva Joyful-Vision said to the Buddha, 'World Honored One! If one does not see the Buddha or hear the Dharma, Mara will find an opportunity. If a Bodhisattva constantly sees all Buddhas without being attached to their forms, constantly hears all dharmas without being attached to words, because seeing the Dharma is equivalent to seeing the Buddha, and because of no speech, one can hear all dharmas, this is how a Bodhisattva can transcend the realm of Mara.'

At that time, Bodhisattva Indra's-Net said to the Buddha, 'World Honored One! If there is reliance and agitation, that is the realm of Mara. If a Bodhisattva is good at following diligent progress, knowing that all dharmas ultimately have no form of accomplishment, therefore not relying and not being agitated, this is how a Bodhisattva can transcend the realm of Mara.'

At that time, Bodhisattva King-of-Virtue-and-Light said to the Buddha, 'World Honored One! If one practices dualistic dharmas, Mara will find an opportunity. If a Bodhisattva knows that all dharmas are the same as Dharma-nature, then one will not see the realm of Mara as different from Dharma-nature. Knowing that Dharma-nature and the realm of Mara are equal, because of non-duality, this is how a Bodhisattva can transcend the realm of Mara.'

At that time, Bodhisattva Fragrant-Elephant said to the Buddha, 'World Honored One! If a Bodhisattva is weak in nature and fears the profound Dharma, Mara will find an opportunity. If a courageous and vigorous Bodhisattva is good at understanding the three doors of liberation (emptiness, signlessness, and wishlessness), not being startled or afraid of the profound Dharma, because one can directly realize the true nature of all dharmas, this is how a Bodhisattva can transcend the realm of Mara.'

At that time, Bodhisattva Maitreya said to the Buddha:

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勒菩薩白佛言：「世尊！喻如大海中水同一鹹味，佛法海中亦復如是，同一法味，所謂解脫味、離欲味。若菩薩善解一味法者，是為菩薩能過魔界。」

爾時，虛空藏菩薩白佛言：「世尊！喻如虛空究竟無垢、究竟明凈、究竟不為，一切煙塵雲霧之所幹繞。菩薩亦復如是，心如虛空，知一切法性常清凈，亦復不為客塵煩惱之所幹繞，得度般若波羅蜜彼岸，離諸闇冥，于諸法得慧光明者，是為菩薩能過魔界。」

爾時，文殊師利法王子菩薩白佛言：「世尊！若有言語，則有滯礙；若有滯礙，則是魔界。若法不為一切言說所表者，乃無滯礙。何謂法不可言說？所謂第一義，其第一義中亦無文字及義。若菩薩能行第一義諦，於一切法盡無所行，是為菩薩能過魔界，無所過故。」

爾時，世尊告波旬言：「汝聞說過魔界法不也？」

波旬白佛言：「世尊！唯然已聞。」

佛言：「波旬！若有行如是等法者，一切諸魔無如之何？若有諸魔欲於行人起魔事者，終不能辦，而更成就無量罪聚。是故，波旬！汝可發阿耨多羅三藐三菩提心，于如是過魔界法，應堅持奉行。汝若能如是行者，則能過一切諸魔國界。波旬！喻如百千年垢膩可於一日浣令鮮凈，如是于百千劫中所集諸不善業，以佛法力故善順思

【現代漢語翻譯】 現代漢語譯本 勒菩薩（Lepa Bodhisattva）對佛說：『世尊！譬如大海中的水都是同一種鹹味，佛法之海也是如此，具有同一種法味，即解脫之味、離欲之味。如果菩薩能夠善解這唯一的法味，那麼這位菩薩就能超越魔界。』 這時，虛空藏菩薩（Akasagarbha Bodhisattva）對佛說：『世尊！譬如虛空，究竟無垢、究竟明凈、究竟無為，不受一切煙塵雲霧的干擾。菩薩也是如此，心如虛空，了知一切法的本性常是清凈的，也不受客塵煩惱的干擾，從而能夠到達般若波羅蜜（Prajnaparamita）的彼岸，遠離一切黑暗，在一切法中獲得智慧光明，這樣的菩薩就能超越魔界。』 這時，文殊師利法王子菩薩（Manjusri Bodhisattva）對佛說：『世尊！如果存在言語，就會有滯礙；如果有滯礙，那就是魔界。如果法不能被一切言說所表達，那就沒有滯礙。為什麼說「法不可言說」呢？因為所謂的第一義諦（Paramartha），其中既沒有文字也沒有意義。如果菩薩能夠修行第一義諦，對於一切法都無所執著，那麼這位菩薩就能超越魔界，因為他已經沒有什麼需要超越的了。』 這時，世尊告訴波旬（Mara）說：『你聽過關於超越魔界的法了嗎？』 波旬對佛說：『世尊！是的，我已經聽過了。』 佛說：『波旬！如果有人修行這樣的法，一切諸魔都對他無可奈何。如果有魔想要對修行人製造魔事，最終也不能成功，反而會積累無量的罪業。所以，波旬！你應該發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi），對於這種超越魔界的法，應當堅持奉行。如果你能夠這樣修行，就能超越一切諸魔的國界。波旬！譬如百千年的污垢可以在一天之內洗得乾淨，同樣，在百千劫中所積累的各種不善業，也可以通過佛法的力量，善加思惟，』

【English Translation】 English version Then, Lepa Bodhisattva said to the Buddha, 'World Honored One! Just as the water in the great ocean has one and the same salty taste, so it is with the ocean of the Buddha's Dharma, which has one and the same taste of Dharma, namely the taste of liberation and the taste of detachment. If a Bodhisattva understands well this one taste of Dharma, then this Bodhisattva is able to transcend the realm of Mara.' At that time, Akasagarbha Bodhisattva said to the Buddha, 'World Honored One! It is like space, which is ultimately without defilement, ultimately clear and pure, ultimately unconditioned, and is not disturbed by any smoke, dust, clouds, or mist. So it is with a Bodhisattva, whose mind is like space, knowing that the nature of all dharmas is always pure, and is not disturbed by the defilements of adventitious afflictions. Thus, he is able to reach the other shore of Prajnaparamita, to be free from all darkness, and to obtain the light of wisdom in all dharmas. Such a Bodhisattva is able to transcend the realm of Mara.' At that time, Manjusri Bodhisattva, the Dharma Prince, said to the Buddha, 'World Honored One! If there is speech, then there is obstruction; if there is obstruction, then that is the realm of Mara. If a Dharma cannot be expressed by all speech, then there is no obstruction. Why is it said that 'Dharma cannot be spoken'? Because of what is called the ultimate truth (Paramartha), in which there are neither words nor meanings. If a Bodhisattva is able to practice the ultimate truth, and has no attachment to any dharma, then this Bodhisattva is able to transcend the realm of Mara, because there is nothing left for him to transcend.' At that time, the World Honored One said to Mara, 'Have you heard the Dharma about transcending the realm of Mara?' Mara said to the Buddha, 'World Honored One! Yes, I have heard it.' The Buddha said, 'Mara! If there are those who practice such dharmas, all the Maras can do nothing to them. If any Mara wishes to create Mara's deeds for a practitioner, he will ultimately fail and will instead accumulate immeasurable sins. Therefore, Mara! You should arouse the mind of Anuttara-samyak-sambodhi, and you should uphold and practice this Dharma of transcending the realm of Mara. If you are able to practice in this way, then you will be able to transcend the realms of all Maras. Mara! It is like how the dirt and grime of a hundred thousand years can be washed clean in a single day. Likewise, all the unwholesome karma accumulated over hundreds of thousands of kalpas can be purified through the power of the Buddha's Dharma, by contemplating it with wholesome thoughts.'

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惟，於一日一時盡能消滅。波旬！如有乾草𧂐大如須彌，以少火投中速能燒盡。如是以少慧力故，能除滅無量諸闇冥聚。何以故？波旬！慧明勇猛故，無明劣弱故。」

時魔波旬即作是念：「大慈世尊今憐愍我，而能為我說菩提心法，我今宜應于如來所種少善根。」於是，波旬即化作八萬四千殊妙寶蓋及無量華鬘、瓔珞、末香、涂香，而告己眷屬言：「諸佛、世尊出世甚難，卿等諸人咸應共來至世尊所，為供養故。」

爾時，魔天眷屬中有八萬四千眾及魔波旬，各共持殊妙寶蓋及無量華香、瓔珞、末香、涂香，至世尊所設供養已，皆發阿耨多羅三藐三菩提心。諸餘魔眷屬諸天不發菩提心者，形相嗤笑譏論波旬，復言：「希有波旬，乃能于沙門瞿曇前，詐現如是篤信之相，狀如至親。所以然者，波旬或欲于沙門瞿曇所學咒幻方術，是故今于面前，現善讚譽耳。」

爾時，魔子醜面及余魔子等，悉無信心各說是言：「假使沙門瞿曇以諸方術迴轉魔王者，我等共當設諸方便令如是等經不得流佈。設使流佈者，亦當令少有護助，信受行者亦令甚少，當爲多人之所薄賤輕弄，常墮邊方不令中國之所宣傳。唯使諸無威德貧窮眾生當得聞之，常為諸大威德豪富之人不信誹謗也。」◎

爾時，世尊告虛空藏菩

【現代漢語翻譯】 現代漢語譯本：『是的，僅僅一天或一個時辰就能完全消滅。波旬（魔王名）！就像有乾草堆積如須彌山（佛教中的聖山），用少許火焰投入其中，很快就能燒盡。同樣地，憑藉少許智慧的力量，就能消除無量無邊的黑暗聚集。為什麼呢？波旬！因為智慧光明勇猛，而無明（愚昧）則軟弱無力。』 當時，魔王波旬心中想：『大慈大悲的世尊現在憐憫我，竟然能為我講述菩提心法，我今天應該在如來那裡種下少許善根。』於是，波旬立即化作八萬四千個精美絕倫的寶蓋，以及無量的花鬘、瓔珞、末香、涂香，並告訴自己的眷屬說：『諸佛、世尊出世非常難得，你們都應該一起來到世尊那裡，爲了供養的緣故。』 當時，魔天眷屬中有八萬四千眾以及魔王波旬，各自拿著精美的寶蓋和無量的鮮花、瓔珞、末香、涂香，來到世尊所在的地方進行供養后，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。其餘沒有發起菩提心的魔眷屬諸天，則在形貌上嗤笑譏諷波旬，還說：『真是稀奇啊，波旬竟然能在沙門瞿曇（釋迦牟尼佛）面前，假裝出如此篤信的樣子，好像至親一般。之所以這樣，是因為波旬或許想從沙門瞿曇那裡學習咒語幻術，所以現在才在面前表現出讚美之詞罷了。』 當時，魔子醜面以及其他魔子等，都毫無信心，各自說道：『假如沙門瞿曇用各種方術迴轉魔王，我們應當共同設法，讓這些經典不能流傳。即使流傳開來，也要讓很少有人護持幫助，相信並修行的人也極少，要讓很多人輕視鄙夷，常常流落到邊遠地區，不讓在中原地區傳播。只讓那些沒有威德、貧窮的眾生能夠聽到，常常被那些有大威德、豪富的人不信奉和誹謗。』 當時，世尊告訴虛空藏菩薩（菩薩名）

【English Translation】 English version: 'Yes, it can be completely extinguished in just one day or one hour. Mara (name of a demon king)! It's like a pile of dry grass as large as Mount Sumeru (a sacred mountain in Buddhism), if a small fire is thrown into it, it can be quickly burned to ashes. Similarly, with the power of a little wisdom, one can eliminate the immeasurable gatherings of darkness. Why is that? Mara! Because the light of wisdom is courageous and powerful, while ignorance is weak and powerless.' At that time, Mara thought in his heart: 'The greatly compassionate World Honored One now pities me, and is actually able to speak the Dharma of Bodhicitta (the mind of enlightenment) for me. Today, I should plant a few good roots with the Tathagata (Buddha).' Thereupon, Mara immediately transformed into eighty-four thousand exquisite jeweled canopies, as well as countless flower garlands, necklaces, powdered incense, and fragrant ointments, and told his retinue: 'It is very rare for Buddhas and World Honored Ones to appear in the world. You should all come to the World Honored One, for the sake of making offerings.' At that time, among Mara's retinue, there were eighty-four thousand beings and Mara himself. Each of them held exquisite jeweled canopies and countless flowers, necklaces, powdered incense, and fragrant ointments. After arriving at the place where the World Honored One was and making offerings, they all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). The other heavenly beings in Mara's retinue who did not generate the mind of Bodhi, sneered and ridiculed Mara in their appearance, saying: 'It is truly rare, Mara is actually able to pretend to be so faithful in front of the Shramana Gautama (Shakyamuni Buddha), as if he were a close relative. The reason for this is that Mara may want to learn spells and illusions from the Shramana Gautama, so he is now showing praise in front of him.' At that time, Mara's son Ugly Face and other Mara's sons, all without faith, each said: 'If the Shramana Gautama uses various techniques to turn the demon king around, we should jointly devise ways to prevent these scriptures from being circulated. Even if they are circulated, we should make sure that very few people protect and help them, and that very few people believe and practice them. We should make many people despise and scorn them, and they should always be relegated to remote areas, not allowed to be propagated in the central regions. Only those beings without virtue and who are poor should be able to hear them, and they should always be disbelieved and slandered by those with great virtue and wealth.' At that time, the World Honored One told the Bodhisattva Akasagarbha (name of a Bodhisattva)

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薩言：「賢士！汝聞此諸魔子出是惡言不耶？」

虛空藏白佛言：「唯然已聞。」

佛言：「善男子！是故汝當安慰護助此妙經典，為降伏諸魔神故。」

於是，虛空藏菩薩即白佛言：「諸佛世尊皆已護持如是等經，我等亦當安慰受持。」

爾時，虛空藏菩薩即說咒曰，所謂：

「阿跋低(一)　跋低(二)　毗跋低(三)　婆醯多㝹散提(四)　頭樓陀羅尼(五)　涅伽多涅伽多尼(六)　缽伽多尼(七)　迷羅育低(八)　伽樓那涅耐提(九)　薩遮跋低(十)　浮多勒差(十一)　達摩涅折低(十二)　達摩勒差(十三)　郁鳩離(十四)　尸鳩離(十五)　咻樓咻樓咻樓德迦攡(十六)　多婆婆帝低(十七)　尸羅㝹婆帝低(十八)　阿叉夜涅涕池(十九)　枳奢婆迦利拖(二十)　佛馱遏提魅低(二十一)　達摩蔚耆羅泥(二十二)　僧伽㝹銅咩(二十三)　阿㝹頭隸(二十四)　不可濟度(二十五)　壞魔眷屬(二十六)　若犯此者(二十七)　無諸刀杖(二十八)　順已處行(二十九)　聖眾所住(三十)　吉吉等句(三十一)　順流解脫(三十二)　破諸外論(三十三)　降伏魔眾(三十四)

「四王常護，　　及天帝釋，　　梵王世主， 　奉佛諸天。　　護菩

【現代漢語翻譯】 現代漢語譯本 薩（Sā）言：『賢士！你聽到這些魔子發出這些惡言了嗎？』 虛空藏（Xūkōngzàng）菩薩對佛說：『是的，我聽到了。』 佛說：『善男子！因此，你應當安慰和護持這部微妙的經典，爲了降伏諸魔神。』 於是，虛空藏菩薩即對佛說：『諸佛世尊都已護持像這樣的經典，我們也應當安慰和受持。』 當時，虛空藏菩薩即說了咒語，內容是： 『阿跋低（Abādī）(一)，跋低（Bādī）(二)，毗跋低（Píbādī）(三)，婆醯多㝹散提（Pó xī duō nòu sàn tí）(四)，頭樓陀羅尼（Tóu lóu tuó luó ní）(五)，涅伽多涅伽多尼（Niè qié duō niè qié duō ní）(六)，缽伽多尼（Bō qié duō ní）(七)，迷羅育低（Mí luó yù dī）(八)，伽樓那涅耐提（Qié lóu nà niè nài tí）(九)，薩遮跋低（Sà zhē bá dī）(十)，浮多勒差（Fú duō lè chā）(十一)，達摩涅折低（Dá mó niè zhé dī）(十二)，達摩勒差（Dá mó lè chā）(十三)，郁鳩離（Yù jiū lí）(十四)，尸鳩離（Shī jiū lí）(十五)，咻樓咻樓咻樓德迦攡（Xiū lóu xiū lóu xiū lóu dé jiā chī）(十六)，多婆婆帝低（Duō pó pó dì dī）(十七)，尸羅㝹婆帝低（Shī luó nòu pó dì dī）(十八)，阿叉夜涅涕池（Ā chā yè niè tì chí）(十九)，枳奢婆迦利拖（Zhǐ shē pó jiā lì tuō）(二十)，佛馱遏提魅低（Fó tuó è tí mèi dī）(二十一)，達摩蔚耆羅泥（Dá mó wèi qí luó ní）(二十二)，僧伽㝹銅咩（Sēng qié nòu tóng miē）(二十三)，阿㝹頭隸（Ā nòu tóu lì）(二十四)，不可濟度(二十五)，壞魔眷屬(二十六)，若犯此者(二十七)，無諸刀杖(二十八)，順已處行(二十九)，聖眾所住(三十)，吉吉等句(三十一)，順流解脫(三十二)，破諸外論(三十三)，降伏魔眾(三十四)。』 『四王常護，及天帝釋（Tiāndìshì），梵王世主，奉佛諸天。護菩』

【English Translation】 English version Sā said, 'Virtuous one! Have you heard these demon sons uttering these evil words?' Akasagarbha (Xūkōngzàng) Bodhisattva replied to the Buddha, 'Yes, I have heard them.' The Buddha said, 'Good man! Therefore, you should comfort and protect this wonderful scripture, in order to subdue all the demon gods.' Then, Akasagarbha Bodhisattva immediately said to the Buddha, 'All the Buddhas, World Honored Ones, have already protected scriptures like this, we should also comfort and uphold them.' At that time, Akasagarbha Bodhisattva then spoke the mantra, which is: 'Abādī (一), Bādī (二), Píbādī (三), Pó xī duō nòu sàn tí (四), Tóu lóu tuó luó ní (五), Niè qié duō niè qié duō ní (六), Bō qié duō ní (七), Mí luó yù dī (八), Qié lóu nà niè nài tí (九), Sà zhē bá dī (十), Fú duō lè chā (十一), Dá mó niè zhé dī (十二), Dá mó lè chā (十三), Yù jiū lí (十四), Shī jiū lí (十五), Xiū lóu xiū lóu xiū lóu dé jiā chī (十六), Duō pó pó dì dī (十七), Shī luó nòu pó dì dī (十八), Ā chā yè niè tì chí (十九), Zhǐ shē pó jiā lì tuō (二十), Fó tuó è tí mèi dī (二十一), Dá mó wèi qí luó ní (二十二), Sēng qié nòu tóng miē (二十三), Ā nòu tóu lì (二十四), Unsavable (二十五), Destroy the demon's retinue (二十六), If one violates this (二十七), Without any swords or staffs (二十八), Follow one's own path (二十九), Where the holy assembly dwells (三十), Jiji and other phrases (三十一), Liberation through the flow (三十二), Break all external theories (三十三), Subdue the demon hordes (三十四).' 'The Four Heavenly Kings always protect, as well as Indra (Tiāndìshì), Brahma, the lord of the world, and all the gods who serve the Buddha. Protect the Bodhi.'

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提者，　　如是等神， 　常當擁護，　　降伏諸魔。　　利眾生故， 　受持正法，　　護說法師，　　盡當擁護。」

虛空藏菩薩說此咒已。即時，此妙寶莊嚴堂及三千大千世界六變振動。時諸魔子見上虛空中有五百密跡執金剛杵，熾然如火甚可怖畏。時諸密跡唱如是言：「若有魔子及諸魔神，若聞此咒，其有不發阿耨多羅三藐三菩提心者，吾等當擊破其頭令作七分。」

爾時，魔子及諸眷屬，驚怖戰悚身毛皆豎，即合掌禮佛，而白佛言：「我等今發阿耨多羅三藐三菩提心。善哉，世尊！愿救我等離此恐怖得無畏樂。」

爾時，世尊告侍者阿難言：「如向此諸魔子所說言，我等當於來世於此經典作留難者，必當稱其本誓而作留難如斯經典。唯當以佛神力及諸菩薩受持故，當得流佈於世，而無有多人受持讀誦分別解說。」

佛復告阿難：「汝見此諸魔子為脫恐怖故，發阿耨多羅三藐三菩提心不？」

阿難白佛言：「世尊！唯然已見。」

佛復告阿難言：「此語即為諸魔子當作離魔事因，以不深心發菩提故。」

佛復告阿難：「于未來世，當有佛出現於世，名無垢相如來、應、正遍知，此魔波旬于彼佛所乃當不退轉發阿耨多羅三藐三菩提心。阿難！彼無垢相如來，知其深

【現代漢語翻譯】 現代漢語譯本 提者（指虛空藏菩薩），像這樣的神祇，應當常常擁護，降伏各種魔障。爲了利益眾生，受持正法，護持說法之法師，都應當盡力擁護。 虛空藏菩薩說完這個咒語后，當下，這個美妙的寶莊嚴堂以及三千大千世界都發生了六種震動。當時，眾魔子看到上方的虛空中，有五百位密跡金剛手（佛教護法神，手持金剛杵）拿著金剛杵，熾熱如火，非常可怕。當時，這些密跡金剛手唱道：『如果有魔子以及各種魔神，聽到這個咒語，卻不發阿耨多羅三藐三菩提心（無上正等正覺之心），我們就要擊破他們的頭，讓他們碎成七份。』 當時，魔子以及他們的眷屬，驚恐戰慄，汗毛都豎了起來，立刻合掌向佛陀禮拜，並對佛陀說：『我們現在發阿耨多羅三藐三菩提心。太好了，世尊！愿您救我們脫離這種恐怖，得到無畏的快樂。』 當時，世尊告訴侍者阿難說：『就像剛才這些魔子所說，他們將來會對此經典制造障礙，必定會按照他們本來的誓願來製造障礙，就像這部經典一樣。只有依靠佛陀的神力以及各位菩薩的受持，才能流傳於世，而不會有很多人受持、讀誦、分別解說。』 佛陀又告訴阿難：『你看到這些魔子爲了擺脫恐怖，而發阿耨多羅三藐三菩提心了嗎？』 阿難對佛陀說：『世尊！我確實看到了。』 佛陀又告訴阿難：『這句話就作為這些魔子將來離開魔障的因緣，因為他們沒有真心發起菩提心。』 佛陀又告訴阿難：『在未來世，當有佛陀出現於世，名為無垢相如來（佛的十號之一）、應供（佛的十號之一）、正遍知（佛的十號之一），這個魔波旬在那位佛陀那裡，才會不退轉地發起阿耨多羅三藐三菩提心。阿難！那位無垢相如來，知道他內心深處的想法。』

【English Translation】 English version The one who speaks (referring to Akasagarbha Bodhisattva), such deities, should always protect and subdue all demons. For the benefit of sentient beings, upholding the Dharma, and protecting the Dharma teachers, they should all do their utmost to protect. After Akasagarbha Bodhisattva finished reciting this mantra, immediately, this wonderful jeweled adorned hall and the three thousand great thousand worlds shook in six ways. At that time, the demon sons saw in the upper sky five hundred Vajrapanis (Buddhist guardian deities, holding vajras) holding vajras, blazing like fire, and very terrifying. At that time, these Vajrapanis chanted: 'If there are demon sons and various demons who hear this mantra, but do not generate the Anuttara-samyak-sambodhi mind (the mind of unsurpassed perfect enlightenment), we will smash their heads into seven pieces.' At that time, the demon sons and their retinues, terrified and trembling, with their hair standing on end, immediately put their palms together and bowed to the Buddha, and said to the Buddha: 'We now generate the Anuttara-samyak-sambodhi mind. Excellent, World Honored One! May you save us from this terror and grant us fearless joy.' At that time, the World Honored One told the attendant Ananda: 'Just as these demon sons said earlier, they will create obstacles to this scripture in the future, they will surely create obstacles according to their original vows, just like this scripture. Only by relying on the Buddha's divine power and the upholding of the Bodhisattvas, can it be circulated in the world, and there will not be many people who uphold, recite, analyze, and explain it.' The Buddha further told Ananda: 'Have you seen these demon sons generate the Anuttara-samyak-sambodhi mind in order to escape terror?' Ananda said to the Buddha: 'World Honored One! I have indeed seen it.' The Buddha further told Ananda: 'This statement will serve as the cause for these demon sons to leave demonic obstacles in the future, because they did not sincerely generate the Bodhi mind.' The Buddha further told Ananda: 'In the future, when a Buddha appears in the world, named Vimalaprabha Tathagata (one of the ten epithets of a Buddha), Arhat (one of the ten epithets of a Buddha), Samyaksambuddha (one of the ten epithets of a Buddha), this Mara Papiyas will not regress from generating the Anuttara-samyak-sambodhi mind in the presence of that Buddha. Ananda! That Vimalaprabha Tathagata knows his innermost thoughts.'

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心成就故，當授阿耨多羅三藐三菩提記。當於爾時，亦當作魔王，深心敬信于如來正法。如彌勒出時，有魔王名曰導師，深心敬信佛法聖眾。此諸五百魔子，亦當于彼生於魔中，當於彼佛所為菩提故種諸善根，乃至波旬成佛之時，當與授阿耨多羅三藐三菩提記。」

佛告阿難言：「此魔波旬，今雖發菩提心，猶豫不定，如少疊毳。雖爾，當漸漸成就無量功德，為世之尊如今我身。」

爾時，眾中有無量無邊諸天世人、釋梵護世，聞授魔波旬記當得成佛，歡喜踴躍怪未曾有，合掌向佛，而作是言：「甚奇，希有！其見佛者必得成就無量功德法寶之聚。所以然者，或有不信眾生，為欲撓亂如來故，而得見佛。或有遇會得見佛者，即為彼眾生作因，乃至令得涅槃。」又白佛言：「世尊！自除如來、應、正遍知，誰能如是分別知眾生根？」

佛告諸天人言：「如汝等所言，其有得見如來者，無不蒙益。汝等當知，或有眾生善根都盡，于無量阿僧祇那由他劫無人身份者，如是眾生見如來故，即便得作善因乃至涅槃，如來乃能如是作無量不可思議無上福田。」

佛復告諸天人言：「心性常凈，而凡愚眾生不能如實知見，以不能如實知見故言是垢；能正知見故便言是凈。而第一實義中，無有一法可凈可污。

【現代漢語翻譯】 現代漢語譯本 『因為心意成就的緣故，應當被授予阿耨多羅三藐三菩提（無上正等正覺）的記別。當那個時候，他也會成為魔王，深深地敬信如來的正法。就像彌勒（未來佛）出世時，有一位魔王名叫導師，他深深地敬信佛法和聖眾。這五百位魔子，也應當在那時出生在魔界中，在那位佛的教導下爲了菩提而種下各種善根，乃至波旬（魔王）成佛的時候，也會被授予阿耨多羅三藐三菩提的記別。』 佛陀告訴阿難說：『這個魔王波旬，現在雖然發了菩提心，但是猶豫不定，就像少量的絨毛一樣。即便如此，他也會漸漸成就無量的功德，成為世間的尊者，就像現在的我一樣。』 當時，大眾中有無量無邊的諸天世人、釋提桓因（帝釋天）、梵天、護世天王，聽到魔王波旬被授記將來成佛，都歡喜踴躍，感到從未有過，合掌向佛，說道：『真是太奇特，太稀有了！能夠見到佛的人必定能夠成就無量的功德法寶之聚。之所以這樣，是因為有些不信的眾生，爲了擾亂如來，反而得見佛。或者有些有緣得見佛的人，就為那些眾生種下因緣，乃至令他們得到涅槃。』又對佛說：『世尊！除了如來、應供、正遍知（佛的十號），誰能像這樣分別瞭解眾生的根性呢？』 佛陀告訴諸天人說：『正如你們所說，凡是能夠見到如來的人，沒有不蒙受利益的。你們應當知道，有些眾生善根都已耗盡，在無量阿僧祇那由他劫中都無法獲得人身，這樣的眾生因為見到如來的緣故，就能種下善因，乃至得到涅槃。如來能夠這樣作為無量不可思議的無上福田。』 佛陀又告訴諸天人說：『心性本來是清凈的，但是凡夫愚癡的眾生不能如實地知見，因為不能如實知見，所以說它是垢染；能夠正確地知見，就說它是清凈。而在第一義諦中，沒有一法可以被說成是清凈或垢染。』

【English Translation】 English version 'Because of the accomplishment of his mind, he should be given the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, he will also become a Mara king, deeply respecting and believing in the Tathagata's true Dharma. Just as when Maitreya (the future Buddha) appears, there will be a Mara king named Guide, who deeply respects and believes in the Buddha's Dharma and the Sangha. These five hundred Mara sons will also be born in the Mara realm at that time, and under the guidance of that Buddha, they will plant various roots of goodness for Bodhi, and even when Mara Papiyas (the Mara king) becomes a Buddha, he will also be given the prediction of Anuttara-samyak-sambodhi.' The Buddha said to Ananda, 'This Mara Papiyas, although he has now generated the Bodhi mind, is hesitant and uncertain, like a small amount of down. Even so, he will gradually accomplish immeasurable merits and become the honored one of the world, just like I am now.' At that time, among the assembly, there were immeasurable and boundless gods, humans, Shakra (Indra), Brahma, and the guardian deities of the world. Hearing that Mara Papiyas was predicted to become a Buddha in the future, they were overjoyed and felt it was unprecedented. They joined their palms and faced the Buddha, saying, 'How marvelous and rare! Those who see the Buddha will surely achieve immeasurable merits and a treasure trove of Dharma. The reason for this is that some unbelieving beings, in order to disturb the Tathagata, end up seeing the Buddha. Or some who have the opportunity to see the Buddha, create the causes for those beings, even leading them to Nirvana.' They also said to the Buddha, 'World Honored One! Except for the Tathagata, Arhat, Samyak-sambuddha (the ten titles of the Buddha), who can so clearly understand the roots of beings?' The Buddha said to the gods and humans, 'As you have said, those who see the Tathagata will all receive benefits. You should know that some beings have exhausted all their roots of goodness, and for immeasurable Asankhya Nayuta kalpas, they cannot obtain a human body. Such beings, because they see the Tathagata, can plant the seeds of goodness, even reaching Nirvana. The Tathagata is able to act as such an immeasurable, inconceivable, and supreme field of merit.' The Buddha further said to the gods and humans, 'The nature of the mind is always pure, but ordinary ignorant beings cannot truly know and see it. Because they cannot truly know and see it, they say it is defiled; when they can correctly know and see it, they say it is pure. But in the ultimate truth, there is no Dharma that can be said to be pure or defiled.'

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汝等當知，諸煩惱者，無方無處非內非外，以不善順思惟故便生煩惱；善順思惟故則無煩惱。增減不等則生煩惱；無增減者則無煩惱。虛偽妄想便是煩惱；無有妄想則無煩惱。是故我言：如實知邪見則是正見，而邪見亦不即是正見。能如實知者，則無虛妄、增減、取著，是故名為正見。」

佛復告諸天人言：「喻如大地依水界住，大水依風界住，大風依虛空住，虛空無所依住。如是大地無所依住，而假有依住之名。是故，汝等當如是知之，苦依于業、業依于結，而苦、業、結都無所依，以心性常凈故。如是當知，一切諸法無有根本，都無所住，以假言說故言有，而實無也。是故說一切法本性常凈，究竟無生無起。」

佛復告諸天人言：「是故汝等當知，此法門名為性常凈法門。菩薩通達此門者，不為一切煩惱之所染污，而亦不恃此清凈門。以舍一切諸恃動故，便得平等道，能過魔界入于佛界，亦能得入諸眾生界，而不動法界；知一切法無界無非界，而能速生一切智界。」當說此法時，有五百菩薩得無生法忍。

爾時，申越長者在於眾中，從座而起頂禮佛足，白佛言：「世尊！為我故說如是等甚深經典，我先為觸惱世尊故，作大火坑及設毒飯，而大聖如來是不可害者，故我于佛生信敬心。自爾以來，

【現代漢語翻譯】 現代漢語譯本：你們應當知道，各種煩惱，沒有固定的方位和處所，既不在內也不在外，因為不善於順應正確的思考方式，就會產生煩惱；善於順應正確的思考方式，就不會有煩惱。增加或減少不平衡就會產生煩惱；沒有增加或減少的，就不會有煩惱。虛假的妄想就是煩惱；沒有妄想就沒有煩惱。因此我說：如實地瞭解邪見就是正見，但邪見本身並不等同於正見。能夠如實瞭解的人，就不會有虛妄、增減、執著，所以稱為正見。 佛陀又告訴諸天人說：『譬如大地依靠水界而存在，大水依靠風界而存在，大風依靠虛空而存在，虛空則沒有任何依靠。同樣，大地也沒有任何依靠，只是假借一個依靠的名義。因此，你們應當這樣理解，苦難依賴於業（karma），業依賴於結（klesha，煩惱），而苦、業、結都沒有任何依靠，因為心性本來就是清凈的。應當知道，一切諸法都沒有根本，都沒有固定的存在，只是假借言語說有，而實際上是沒有的。因此說一切法的本性是常凈的，最終是無生無滅的。』 佛陀又告訴諸天人說：『因此你們應當知道，這個法門名為性常凈法門。菩薩通達這個法門，就不會被一切煩惱所污染，但也不會執著于這個清凈法門。因為捨棄了一切執著和動搖，就能獲得平等之道，能夠超越魔界進入佛界，也能進入眾生界，而不動搖法界；知道一切法無界限也無非界限，從而能夠迅速生起一切智慧。』當佛陀宣說這個法門時，有五百位菩薩證得了無生法忍（anutpattika-dharma-ksanti，對法不生不滅的真理的領悟）。 當時，申越（Shen Yue）長者在眾人之中，從座位上站起來，頂禮佛足，對佛說：『世尊！您爲了我而宣說如此甚深的經典，我之前因為觸怒世尊，所以挖了大火坑並準備了毒飯，但大聖如來是不可傷害的，因此我對佛產生了信敬之心。從那以後，'

【English Translation】 English version: You should know that all afflictions have no fixed direction or place, neither inside nor outside. Afflictions arise from unwise and non-compliant thinking; with wise and compliant thinking, there are no afflictions. Imbalance of increase or decrease gives rise to afflictions; without increase or decrease, there are no afflictions. False delusions are afflictions; without delusions, there are no afflictions. Therefore, I say: truly knowing wrong views is right view, but wrong views are not the same as right views. One who can truly know will have no falsehood, increase, decrease, or attachment, and is therefore called right view. The Buddha further told the gods and humans, 『It is like the earth dwelling on the water element, the great water dwelling on the wind element, the great wind dwelling on space, and space dwelling on nothing. Likewise, the earth dwells on nothing, but it is given the name of dwelling. Therefore, you should understand that suffering depends on karma, karma depends on klesha (afflictions), and suffering, karma, and klesha depend on nothing, because the nature of the mind is always pure. You should know that all dharmas have no root, no fixed dwelling, and are said to exist only through provisional language, but in reality, they do not exist. Therefore, it is said that the nature of all dharmas is always pure, ultimately without birth or arising.』 The Buddha further told the gods and humans, 『Therefore, you should know that this Dharma gate is called the Dharma gate of constant purity of nature. A Bodhisattva who understands this gate will not be defiled by any afflictions, but will also not cling to this pure gate. By abandoning all clinging and agitation, one attains the path of equality, can transcend the realm of Mara and enter the realm of the Buddha, and can also enter the realm of all sentient beings without disturbing the Dharma realm; knowing that all dharmas have no boundaries and are not without boundaries, one can quickly generate all wisdom.』 When this Dharma was spoken, five hundred Bodhisattvas attained the forbearance of non-arising dharmas (anutpattika-dharma-ksanti, the realization of the truth of the non-arising and non-ceasing of dharmas). At that time, the elder Shen Yue, among the assembly, rose from his seat, bowed at the Buddha』s feet, and said to the Buddha, 『World Honored One! You have spoken such profound scriptures for my sake. I previously, because of offending the World Honored One, dug a great fire pit and prepared poisoned food, but the Great Sage Tathagata is invulnerable, so I have developed faith and reverence for the Buddha. Since then,』

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疑悔心結常未能除滅，今者從佛聞此甚深微妙經典，疑悔即除，心無障礙得安樂行。世尊！是故我信敬心轉復增長。今我家中多諸財寶，當以供佛法僧及諸沙門、婆羅門、貧窮孤獨、下賤乞兒。世尊！誰當聞是斷一切縛甚深經典，而於一切諸物生貪著者乎？」

爾時，虛空藏菩薩白佛言：「世尊！諸佛如來無上菩提，甚為甚深難可測知。若有菩薩于未來世，捨己身命及利養名譽，而能侍佛菩提者，甚為難有。」

爾時，眾中有六十八億菩薩，從座而起合掌向佛，一時同聲而說偈言：

「世尊滅后，　　我等能忍，　　捨身壽命， 　為護正法。　　舍利名譽，　　離諸貪著， 　愿護正法，　　為佛智故。　　罵詈呵責， 　及譏刺語，　　護正法故，　　當忍受之。 　輕賤毀弄，　　唱說惡名，　　當以慈忍， 　為護此經。　　來世比丘，　　計著諸有， 　與魔為黨，　　誹謗正法，　　毀禁行惡， 　樂著俗累，　　為利所覆，　　不樂正法， 　恃玩俗典，　　憍慢放逸，　　高嘆己利， 　蔑正行者，　　常舍閑靜，　　樂處憒鬧， 　習世文辭，　　計著吾我；　　不營教化， 　不業智慧，　　舍離坐禪，　　不親三寶， 　無有智慧，　　群黨求利，　　動與結俱， 　樂受他供

【現代漢語翻譯】 現代漢語譯本 我心中的疑惑和悔恨常常無法消除，今天從佛陀這裡聽聞如此深奧微妙的經典，疑惑和悔恨立刻消除，心中沒有障礙，得到了安樂的修行。世尊！因此，我對您的信敬之心更加增長。現在我家中有許多財寶，我應當用它們來供養佛、法、僧三寶，以及各位沙門（出家修道者）、婆羅門（古印度祭司階層）、貧窮孤獨的人和乞丐。世尊！誰會聽聞這部能斷除一切束縛的深奧經典，卻對一切事物產生貪戀執著呢？ 這時，虛空藏菩薩（Bodhisattva Akasagarbha）對佛陀說：『世尊！諸佛如來的無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），是極其深奧難以測知的。如果有菩薩在未來世，捨棄自己的身命以及利益和名譽，而能夠侍奉佛陀的菩提，那是極其難得的。』 這時，在場的六十八億菩薩，從座位上站起來，合掌向佛，同時同聲地說偈頌： 『世尊滅度后，我們能忍受，捨棄身命，爲了守護正法。捨棄利益名譽，遠離一切貪著，愿守護正法，爲了佛陀的智慧。即使遭受辱罵呵斥，以及譏諷刺語，爲了守護正法，我們都應當忍受。輕視、侮辱、戲弄，散佈惡名，我們都應當以慈悲和忍耐來對待，爲了守護這部經典。未來的比丘（bhikkhu，出家男眾），執著于各種有，與魔為伍，誹謗正法，毀壞戒律，行為惡劣，貪戀世俗的牽絆，被利益所矇蔽，不喜好正法，依賴世俗典籍，驕傲放縱，高談自己的利益，輕視修行正道的人，常常捨棄清凈的修行場所，喜歡處在喧鬧的地方，學習世俗的文辭，執著于自我，不致力于教化眾生，不修習智慧，捨棄禪坐，不親近三寶，沒有智慧，結黨營私，追求利益，行為總是與煩惱相伴，喜歡接受他人的供養。』

【English Translation】 English version My doubts and regrets have often been unable to be eliminated. Today, having heard this profound and subtle scripture from the Buddha, my doubts and regrets are immediately dispelled. My mind is without obstacles, and I have attained peaceful practice. World Honored One! Therefore, my faith and reverence for you have grown even more. Now, my household has many treasures, and I should use them to make offerings to the Buddha, the Dharma, and the Sangha, as well as to all the Sramanas (ascetics), Brahmins (priestly class), the poor, the lonely, and beggars. World Honored One! Who, upon hearing this profound scripture that cuts off all bonds, would still develop greed and attachment to all things? At that time, Bodhisattva Akasagarbha said to the Buddha, 'World Honored One! The unsurpassed Bodhi (Anuttara-samyak-sambodhi, supreme enlightenment) of the Tathagatas (Buddhas) is extremely profound and difficult to fathom. If there are Bodhisattvas in the future who, abandoning their own lives, benefits, and reputations, are able to serve the Bodhi of the Buddha, that would be extremely rare.' At that time, sixty-eight billion Bodhisattvas in the assembly rose from their seats, joined their palms, and facing the Buddha, spoke in unison in verses: 'After the World Honored One's passing, we will be able to endure, giving up our lives, to protect the Dharma. Giving up benefits and reputations, abandoning all attachments, we vow to protect the Dharma, for the sake of the Buddha's wisdom. Even if we are subjected to insults and scolding, and sarcastic words, for the sake of protecting the Dharma, we shall endure them. Disdain, humiliation, mockery, and the spreading of evil names, we shall treat with compassion and patience, for the sake of protecting this scripture. Future Bhikkhus (monks), attached to various existences, joining with demons, slandering the Dharma, breaking precepts, acting wickedly, indulging in worldly entanglements, blinded by benefits, not delighting in the Dharma, relying on worldly texts, arrogant and unrestrained, boasting of their own gains, despising those who practice the right path, often abandoning quiet places of practice, enjoying noisy places, studying worldly literature, attached to the self, not engaging in teaching, not cultivating wisdom, abandoning meditation, not drawing near to the Three Jewels, without wisdom, forming groups to seek benefits, their actions always accompanied by afflictions, enjoying receiving offerings from others.'

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；　　他慈心施，　　惜猶己有， 　數往到彼，　　說諸世事；　　田宅居業， 　及販賣事，　　勤求息利，　　猶言沙門。 　慠慢著有，　　依邪險見，　　聞性空法， 　當大驚怖。　　言后長遠，　　但求現報， 　當虛妄說，　　非法言法。　　如是大災， 　弊惡比丘，　　魔及魔子，　　復當佐助。 　經文是一，　　說義各異，　　各是己論， 　愚者當爾。　　諸深妙經，　　能與解脫， 　當擁遏之，　　及說淺事。　　我勝汝劣， 　由勝得果，　　于佛法中，　　當如是競。 　如是競時，　　眾生數壞，　　為非法王， 　之所惱逼。　　於是末世，　　壞甚可畏， 　我持正法，　　救世所說。　　我常慈心， 　不捨法律，　　生正大悲，　　為世作護。 　毀禁作惡，　　不住正法，　　墜墮何道， 　我常憂愍。　　見故作惡，　　謗毀正者， 　我終不共，　　與為親黨。　　常任我力， 　善護口過，　　見無用人，　　不說其短。 　我住聖種，　　頭陀護戒，　　處定習慧， 　常勤修行。　　離世憒鬧，　　樂處閑靜， 　無著如鹿，　　善調知足。　　若至聚落， 　攝根少語，　　見說法者，　　共論正法。 　愛語利益，　　以化眾生，　　又與說法， 　

【現代漢語翻譯】 現代漢語譯本：他以慈悲心佈施，珍惜財物如同自己所有，多次前往俗世，談論世俗之事；包括田地、住宅、產業，以及買賣之事，勤奮追求利益，還自稱是沙門（出家人）。 他們傲慢自大，執著于有，依賴邪惡的見解，聽到性空之法（一切事物本質為空的教義），會感到非常驚恐。 他們會說未來遙遠，只求眼前的回報，會虛妄地說，把非法說成是法。如此大的災難，那些邪惡的比丘（出家人），魔及其魔子（魔的眷屬），還會助紂為虐。 同一部經文，他們會做出不同的解釋，各自堅持自己的觀點，愚昧的人就是這樣。那些深奧微妙的經典，能夠使人解脫，他們會加以阻礙，只說一些淺顯的事情。 他們會說『我勝過你，我比你強』，因為勝過別人而得到好處，在佛法中，他們會這樣爭鬥。 當他們這樣爭鬥時，眾生會遭受損害，被非法的統治者所惱害逼迫。在這樣的末世，敗壞的情況非常可怕，我堅持正法，這是救世者所說的。 我常懷慈悲之心，不捨棄佛法戒律，生起真正的悲憫之心，為世人作守護。 那些毀壞戒律、作惡、不住于正法的人，會墮落到哪一道呢？我常常為此憂慮悲憫。 看到那些明知故犯、作惡、誹謗正法的人，我終究不會與他們為伍，不會與他們親近。 我常常儘自己的力量，好好守護自己的口業，看到沒有用的人，不說他們的短處。 我安住于聖種（聖者的種性），修持頭陀行（苦行），守護戒律，處於禪定中修習智慧，常常勤奮修行。 我遠離世俗的喧鬧，喜歡處於閑靜之處，無所執著如同鹿一樣，善於調伏自己，知足常樂。 如果到了村落，我會收攝六根，少說話，見到說法的人，就一起討論正法。 用愛語來利益眾生，又為他們說法，

【English Translation】 English version: He gives with a compassionate heart, cherishing possessions as if they were his own, frequently going to the secular world, discussing worldly matters; including fields, houses, businesses, and trading, diligently seeking profit, and still calling himself a Shramana (a renunciate). They are arrogant and conceited, attached to existence, relying on evil views, and when they hear the Dharma of emptiness (the teaching that all things are empty of inherent existence), they will be greatly terrified. They will say that the future is far away, seeking only immediate rewards, they will speak falsely, calling what is not Dharma as Dharma. Such great disasters, those evil Bhikkhus (monks), Mara and his sons (Mara's retinue), will also assist in their wickedness. The same scripture, they will make different interpretations, each insisting on their own views, this is how the foolish are. Those profound and subtle scriptures, which can lead to liberation, they will obstruct, only speaking of shallow matters. They will say, 'I am superior to you, I am stronger than you,' gaining benefits by being superior to others, in the Buddha's Dharma, they will fight like this. When they fight like this, sentient beings will suffer harm, oppressed and harassed by unlawful rulers. In such a degenerate age, the corruption is very frightening, I uphold the true Dharma, which is what the savior of the world has spoken. I always have a compassionate heart, not abandoning the precepts of the Dharma, generating true compassion, acting as a protector for the world. Those who break the precepts, do evil, and do not abide in the true Dharma, to which path will they fall? I often worry and feel compassion for this. Seeing those who knowingly commit evil, slander the true Dharma, I will never associate with them, nor be close to them. I always exert my strength, carefully guarding my speech, seeing useless people, I do not speak of their shortcomings. I abide in the lineage of the noble ones, practice asceticism, uphold the precepts, dwell in meditation and cultivate wisdom, always diligently practicing. I stay away from the noise of the world, enjoying quiet places, without attachment like a deer, skillful in self-discipline, content and satisfied. If I go to a village, I will restrain my senses, speak little, and when I see those who teach the Dharma, I will discuss the true Dharma with them. Using loving speech to benefit sentient beings, and also teaching them the Dharma,

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令斷惡行。　　我為正法，　　極遠當往， 　為彼說法，　　利益眾故。　　若見凡愚， 　有缺失者，　　但當自護，　　住法行忍。 　毀辱恭敬，　　當如須彌，　　不染世法， 　為世導師。　　毀禁比丘，　　若來呵責， 　自省己行，　　將是業報。　　當爲是等， 　嫉惡眾生，　　先意善言，　　現為恭敬。 　彼即生念，　　我亦沙門，　　成就是德， 　無若干惡。　　諸毀禁等，　　如失志人， 　聞是經憂，　　如劓照鏡。　　其作方便， 　不欲聞之，　　復教餘人，　　言非正法； 　又教國王，　　壞臣民心，　　誹謗正法， 　言非佛說。　　我等於時，　　以佛力故， 　為持正法，　　不惜身命。　　世尊知我， 　言無有二，　　當堅護持，　　住是正法。 　作誠實語，　　如說而行，　　悅可諸佛， 　乃成菩提。」

爾時，虛空藏菩薩贊諸菩薩言：「善哉，善哉！諸大士！汝等乃能發誠實愿，受持如來甚深微妙無上大法，甚為快也。」

虛空藏菩薩白佛言：「世尊！其有善男子、善女人，受持讀誦此經典者，得幾所福？」

佛告虛空藏言：「賢士！譬如東方十三千大千世界，南西北方、四維上下，各十三千大千世界，盡末為微塵，以爾所塵集為一

【現代漢語翻譯】 現代漢語譯本 要斷除惡行。 我爲了正法， 即使極遠也要前往， 爲了他們說法， 利益眾生的緣故。 如果見到凡夫愚人， 有缺失過錯的， 只需自我守護， 安住于佛法，行持忍辱。 對於譭謗和恭敬， 應當像須彌山（Sumeru，佛教宇宙觀中的中心山）一樣， 不被世俗的法則所污染， 成為世間的導師。 如果毀犯戒律的比丘（bhikkhu，佛教出家男眾）來呵責， 要自我反省自己的行為， 這都是業報的體現。 對於這些， 嫉妒作惡的眾生， 要先用善言好語， 表現出恭敬。 他們就會產生這樣的想法， 『我也是沙門（sramana，佛教出家修行者）， 成就了這樣的德行， 沒有那麼多的惡行。』 那些毀犯戒律的人， 就像失去志向的人一樣， 聽到這部經會感到憂愁， 如同被割掉鼻子的人照鏡子。 他們會想方設法， 不願聽聞此經， 還教唆其他人， 說這不是正法； 又教唆國王， 擾亂臣民的心， 誹謗正法， 說這不是佛陀所說。 我們在這個時候， 憑藉佛陀的力量， 爲了護持正法， 不惜生命。 世尊知道我們， 言行一致， 應當堅定地護持， 安住于這正法。 說真實的話， 按照所說的去做， 讓諸佛歡喜， 才能成就菩提（bodhi，覺悟）。」

當時，虛空藏菩薩（Akasagarbha，佛教菩薩名）讚歎諸位菩薩說：「太好了，太好了！各位大士！你們竟然能夠發出如此真誠的誓願，受持如來甚深微妙無上的大法，真是太令人欣慰了。」

虛空藏菩薩對佛說：「世尊！如果有善男子、善女人，受持讀誦這部經典，會得到多少福報呢？」

佛告訴虛空藏菩薩說：「賢士！譬如東方有十三千個大千世界，南方、西方、北方、四維、上方、下方，各有十三千個大千世界，把它們全部磨成微塵，用這些微塵聚集在一起成為一粒微塵

【English Translation】 English version One should cease evil actions. I, for the sake of the true Dharma, Shall go even to the farthest places, To preach the Dharma for them, For the benefit of all beings. If one sees ordinary fools, Who have faults and shortcomings, One should only protect oneself, Abide in the Dharma, and practice patience. Towards insults and respect, One should be like Mount Sumeru (the central mountain in Buddhist cosmology), Unstained by worldly laws, And become a guide for the world. If a bhikkhu (Buddhist monk) who has broken precepts comes to scold, One should reflect on one's own actions, For this is the result of karma. Towards these, Jealous and evil beings, One should first use kind words, And show respect. They will then think, 'I am also a sramana (Buddhist ascetic), Having achieved such virtue, Without so many evil deeds.' Those who have broken precepts, Are like people who have lost their will, Upon hearing this sutra, they will feel sorrow, Like a person with a cut nose looking in a mirror. They will devise ways, Not wanting to hear it, And also teach others, Saying it is not the true Dharma; They also incite kings, To disturb the minds of their subjects, Slandering the true Dharma, Saying it is not spoken by the Buddha. At this time, we, By the power of the Buddha, For the sake of upholding the true Dharma, Will not cherish our lives. The World Honored One knows us, Our words and actions are consistent, We should firmly uphold, And abide in this true Dharma. Speak truthfully, Act according to what is said, Make all Buddhas happy, And then achieve bodhi (enlightenment)."

At that time, the Bodhisattva Akasagarbha (a Bodhisattva known for his wisdom) praised all the Bodhisattvas, saying: "Excellent, excellent! Great beings! You are able to make such sincere vows, to uphold the profound, subtle, and supreme Dharma of the Tathagata, it is truly gratifying."

The Bodhisattva Akasagarbha said to the Buddha: "World Honored One! If there are good men and good women who uphold, recite, and study this sutra, how much merit will they obtain?"

The Buddha said to Akasagarbha: "Virtuous one! For example, in the east, there are thirteen thousand great chiliocosms, and in the south, west, north, four intermediate directions, above, and below, there are thirteen thousand great chiliocosms each. If all of them were ground into fine dust, and these dust particles were gathered together into one dust particle

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聚。設有一人成就神足無量威德，壽命長遠，此人持諸微塵，過東方爾所塵數世界乃下一塵，如是展轉東行，盡此塵聚，而諸世界猶不可盡。如東方世界，南西北方、四維上下，亦過爾所佛土乃下一塵，如是展轉諸方世界，盡此塵聚而諸世界猶不可盡。虛空藏！于汝意云何？是諸世界寧為多不？」

虛空藏白佛言：「甚多，甚多！世尊！無量無邊不可計知。」

佛言：「賢士！是諸世界微塵所著處及不著處，盡此微塵所及世界已還為一大城，縱廣高下悉皆同等，于其城中滿葶藶子。賢士！是諸葶藶子，可數知不？」

虛空藏白佛言：「世尊！假設譬喻猶不能了，況可數知！唯除如來無能數者。」

佛告虛空藏言：「如是，如是！如汝所言，唯如來能知是諸葶藶子，若百數千數百千萬數。」佛言：「賢士！設有一人成就神足無量威德，能以口吹是諸葶藶佈散十方，一葶藶子墮一佛世界，終不過一。賢士！于汝意云何？是諸葶藶所及世界，寧為多不？」

虛空藏白佛言：「世尊！是諸世界，乃非心力所能分別。設分別者，令人心迷錯亂。」

「賢士！我今告汝，若有行菩薩道善男子、善女人，日日以滿爾所等世界無量珍寶持用佈施，無有休廢不營餘事。若復有善男子、善女人，受持

【現代漢語翻譯】 現代漢語譯本 佛陀說：『假設有一個人，他成就了無量的神通和威德，壽命極其長遠。這個人拿著許多微塵，每經過東方如同那些微塵數量的世界，才放下一粒微塵。就這樣不斷地向東行進，直到用盡所有的微塵，而世界仍然無法窮盡。就像東方世界一樣，南方、西方、北方、四維（東南、東北、西南、西北）以及上方和下方，也都是每經過如同那些微塵數量的佛土，才放下一粒微塵。就這樣不斷地向各個方向的世界行進，直到用盡所有的微塵，而世界仍然無法窮盡。虛空藏（菩薩名）！你認為如何？這些世界是多還是不多？』 虛空藏菩薩回答佛陀說：『非常多，非常多！世尊！它們是無量無邊，無法計算和知曉的。』 佛陀說：『賢士！這些微塵所附著和沒有附著的地方，所有這些微塵所能到達的世界，可以看作是一個大城。這個大城的長、寬、高都相等，城中裝滿了葶藶子（一種植物的種子）。賢士！這些葶藶子，可以數得清嗎？』 虛空藏菩薩回答佛陀說：『世尊！即使打比方都無法理解，更何況能夠數得清呢！只有如來（佛的稱號）才能數得清。』 佛陀告訴虛空藏菩薩說：『是的，是的！正如你所說，只有如來才能知道這些葶藶子的數量，無論是百、千、百千、千萬。』佛陀說：『賢士！假設有一個人，他成就了無量的神通和威德，能夠用口吹散這些葶藶子到十方世界，每一粒葶藶子落到一個佛世界，而且不會超過一個。賢士！你認為如何？這些葶藶子所到達的世界，是多還是不多？』 虛空藏菩薩回答佛陀說：『世尊！這些世界，不是心力所能分別的。如果去分別它們，會使人心迷亂。』 『賢士！我現在告訴你，如果有修行菩薩道的善男子、善女人，每天用裝滿如同那些世界數量的無量珍寶來佈施，沒有停止，也不做其他的事情。如果又有善男子、善女人，受持』

【English Translation】 English version The Buddha said, 'Suppose there is a person who has attained immeasurable spiritual powers and majestic virtue, and has a long lifespan. This person holds many fine dust particles, and after passing through as many worlds as there are dust particles in the east, he drops one dust particle. He continues to travel east in this way, until all the dust particles are used up, yet the worlds are still inexhaustible. Just like the eastern world, in the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), and above and below, he also drops one dust particle after passing through as many Buddha lands as there are dust particles. He continues to travel in this way to all directions of the world, until all the dust particles are used up, yet the worlds are still inexhaustible. Akasagarbha (name of a Bodhisattva)! What do you think? Are these worlds many or not?' Akasagarbha Bodhisattva replied to the Buddha, 'Very many, very many! World Honored One! They are immeasurable, boundless, and cannot be calculated or known.' The Buddha said, 'Good man! The places where these dust particles are attached and not attached, all the worlds that these dust particles can reach, can be regarded as a large city. The length, width, and height of this large city are all equal, and the city is filled with Lepidium seeds (seeds of a plant). Good man! Can these Lepidium seeds be counted?' Akasagarbha Bodhisattva replied to the Buddha, 'World Honored One! Even with analogies, it is impossible to understand, let alone count them! Only the Tathagata (title of the Buddha) can count them.' The Buddha told Akasagarbha Bodhisattva, 'Yes, yes! As you said, only the Tathagata can know the number of these Lepidium seeds, whether it is hundreds, thousands, hundreds of thousands, or millions.' The Buddha said, 'Good man! Suppose there is a person who has attained immeasurable spiritual powers and majestic virtue, and can blow these Lepidium seeds to the ten directions with his mouth, with each Lepidium seed falling into one Buddha world, and not more than one. Good man! What do you think? Are the worlds reached by these Lepidium seeds many or not?' Akasagarbha Bodhisattva replied to the Buddha, 'World Honored One! These worlds cannot be distinguished by the power of the mind. If one tries to distinguish them, it will cause confusion in the mind.' 'Good man! I now tell you, if there are good men and good women who practice the Bodhisattva path, who daily use immeasurable treasures filling as many worlds as those to make offerings, without stopping and without doing other things. If there are also good men and good women who receive and uphold'

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讀誦書寫此甚深經典，不求利養為菩提故，乃至為一人說，使其人聞已，勸令于阿耨多羅三藐三菩提，乃至發一善念，欲令正法久住世故。此人功德復過於彼佈施者上，百倍千倍百千萬倍，乃至非算數譬喻所及，何況能令住阿耨多羅三藐三菩提者！何以故？賢士！以能說如是無量善根成就諸菩薩，為護持正法故。賢士！我不見菩薩更有餘法能過於是，堅固正行攝諸善法，教化眾生者也。」

爾時，虛空藏菩薩白佛言：「世尊！希有如來不可思議，如來大法亦不可思議。如如來大法不可思議，其受持此經典者，所得功德亦不可思議。唯愿世尊護持此經，為當來世令受持此正法，諸善男子、善女人手得是經，執在胸懷不離是經。若應離生死者，不從他聞，自然得悟菩提，悟菩提已，廣為他說。」

佛言：「賢士！諦聽，諦聽！善思念之。吾當為護此經故，當說章句召護世四天王天、帝釋、梵天王等諸神。以此章句召故，護世四天王天、帝釋、梵天王，皆當擁護諸說法師持此經者，說此世所難信甚深經典時，使無能作留難：所謂若王大臣驅遣出國，若得重病，若斗諍時起，若國土疾疫，如是等事起時，以咒術力故，即令消滅不得成就。何等為咒術章句？所謂：

「頭頭麗(一)　提提麗(二)　陀夜簸帝

【現代漢語翻譯】 現代漢語譯本：如果有人誦讀、書寫這部甚深的經典，不為追求利益供養，而是爲了證得菩提（覺悟），乃至為一個人宣說，使這個人聽聞后，勸導他發起對阿耨多羅三藐三菩提（無上正等正覺）的嚮往，哪怕只是生起一個善念，想要讓正法長久住世。此人的功德，也遠遠超過那些佈施的人，百倍、千倍、百千萬倍，乃至無法用算數和譬喻來形容，更何況是能使人安住于阿耨多羅三藐三菩提的人呢！為什麼呢？賢士！因為能宣說這樣無量善根，成就諸菩薩，是爲了護持正法。賢士！我沒有見到菩薩有其他任何方法能超過這種方式，能堅固正行，攝取一切善法，教化眾生。 當時，虛空藏菩薩（菩薩名，象徵智慧和慈悲）對佛說：『世尊！如來（佛的稱號）真是稀有不可思議，如來的大法也真是不可思議。正如如來的大法不可思議一樣，那些受持這部經典的人，所獲得的功德也是不可思議的。我希望世尊您能護持這部經典，爲了未來世，讓受持這部正法的善男子、善女人能夠親手得到這部經典，將它放在心中，不離這部經典。如果有人應該脫離生死輪迴，不從他人那裡聽聞，也能自然開悟菩提，開悟菩提后，廣泛地為他人宣說。』 佛說：『賢士！仔細聽，仔細聽！好好思考。我爲了護持這部經典，將要宣說章句，召請護世四天王天（佛教的護法神）、帝釋（天神之首）、梵天王（色界天之主）等諸神。用這些章句召請，護世四天王天、帝釋、梵天王，都會擁護那些說法師，護持這部經典的人，當他們宣說這部世間難以置信的甚深經典時，使他們不會遇到任何障礙：比如，如果國王大臣驅逐他們出國，或者他們得了重病，或者發生爭鬥，或者國家發生瘟疫，當這些事情發生時，通過咒術的力量，就能立即消除，不會成功。什麼是咒術章句呢？就是：』 『頭頭麗(一) 提提麗(二) 陀夜簸帝』

【English Translation】 English version: If someone recites and writes this profound scripture, not seeking profit or offerings, but for the sake of Bodhi (enlightenment), even if they explain it to just one person, causing that person to hear it and encourage them to aspire to Anuttara-samyak-sambodhi (supreme perfect enlightenment), even if they only generate one good thought, wishing to make the true Dharma last long in the world. The merit of this person surpasses even those who give alms, by a hundred, a thousand, a hundred thousand times, even to the point that it cannot be reached by calculation or analogy, let alone those who can cause others to abide in Anuttara-samyak-sambodhi! Why is this so? Wise one! Because being able to explain such immeasurable good roots, accomplishing all Bodhisattvas, is for the sake of protecting the true Dharma. Wise one! I have not seen any other method that a Bodhisattva can use that surpasses this, to firmly establish right conduct, gather all good dharmas, and teach sentient beings. At that time, Bodhisattva Akasagarbha (name of a Bodhisattva, symbolizing wisdom and compassion) said to the Buddha: 'World Honored One! The Tathagata (title of the Buddha) is truly rare and inconceivable, and the great Dharma of the Tathagata is also inconceivable. Just as the great Dharma of the Tathagata is inconceivable, the merit obtained by those who uphold this scripture is also inconceivable. I wish that the World Honored One would protect this scripture, so that in the future, good men and good women who uphold this true Dharma can obtain this scripture with their own hands, keep it in their hearts, and not be separated from this scripture. If there are those who should be liberated from the cycle of birth and death, they can naturally awaken to Bodhi without hearing it from others, and after awakening to Bodhi, they can widely explain it to others.' The Buddha said: 'Wise one! Listen carefully, listen carefully! Think well about it. For the sake of protecting this scripture, I will now speak the verses to summon the Four Heavenly Kings (Buddhist guardian deities), Indra (chief of the gods), Brahma (lord of the form realm), and other deities. By summoning them with these verses, the Four Heavenly Kings, Indra, and Brahma will all protect those Dharma teachers who uphold this scripture, and when they explain this profound scripture that is difficult for the world to believe, they will not encounter any obstacles: for example, if a king or minister expels them from the country, or if they become seriously ill, or if conflicts arise, or if there is an epidemic in the country, when these things happen, through the power of the mantra, they will be immediately eliminated and will not succeed. What are the verses of the mantra? They are:' 'Tautau li (1) Titi li (2) Dhayabati'

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(三)　陀夜羅伽羅(四)　泥帝提(五)　毗婆知(六)　賒咩(七)　賒彌多毗(八)　目仙(九)　膻帝低(十)　尼𡺸弩禰(十一)　阿㝹多麗(十二)　鳴多羅尼(十三)　婆簸斯(十四)　缽他輸陀尼(十五)　缽陀㝹枳(十六)　缽陀散提(十七)　般若牟麗(十八)　阿娑究麗(十九)　浮陀勒差(二十)　伊那薩枝(二十一)　多婆薩枝(二十二)　多婆缽低(二十三)

「隨佛意，　順法性，　恭敬僧，　世主信。

護世四王， 　為諸佛子，　受持此咒，　護說法者。」

爾時，四天王即從座起，合掌向佛而白佛言：「世尊！我等當護此諸佛子受持經者。」即說咒曰：

「首鞞(一)　首婆缽低(二)　首提帝(三)　因哆擁(四)　陀梨擁(五)　陀羅尼(六)　頗耽麋(七)　阿丘擁怯卑(八)　阿目仙(九)　阿羅尼陀擁(十)　藪首曬婆醯那(十一)　脾提脾陀賴散提(十二)　三咩(十三)　婆夜咩(十四)　三摩賴彌(十五)　波扇多口*第　休休(十七)　醯醯(十八)　丘樓丘麗(十九)」

於時四大天王自在者，說此不可犯咒已。爾時，天帝釋即從座起心凈悅豫，合掌向佛，而說偈言：

「末世饑饉時，　　大稱諸賢士， 　受持說

【現代漢語翻譯】 現代漢語譯本 （三）陀夜羅伽羅（陀夜羅伽羅：梵語，意為『持地』或『地神』） （四）泥帝提（泥帝提：梵語，意為『智慧』或『明智』） （五）毗婆知（毗婆知：梵語，意為『遍知』或『明瞭』） （六）賒咩（賒咩：梵語，意為『寂靜』或『平靜』） （七）賒彌多毗（賒彌多毗：梵語，意為『寂靜的』或『平靜的』） （八）目仙（目仙：梵語，意為『解脫』或『自由』） （九）膻帝低（膻帝低：梵語，意為『和平』或『安寧』） （十）尼𡺸弩禰（尼𡺸弩禰：梵語，意為『無垢』或『清凈』） （十一）阿㝹多麗（阿㝹多麗：梵語，意為『無上』或『至高』） （十二）鳴多羅尼（鳴多羅尼：梵語，意為『救護』或『保護』） （十三）婆簸斯（婆簸斯：梵語，意為『光輝』或『照耀』） （十四）缽他輸陀尼（缽他輸陀尼：梵語，意為『道路清凈』或『凈化道路』） （十五）缽陀㝹枳（缽陀㝹枳：梵語，意為『足跡』或『路徑』） （十六）缽陀散提（缽陀散提：梵語，意為『足跡的連線』或『路徑的連線』） （十七）般若牟麗（般若牟麗：梵語，意為『智慧之根』或『智慧的根本』） （十八）阿娑究麗（阿娑究麗：梵語，意為『無與倫比』或『無比』） （十九）浮陀勒差（浮陀勒差：梵語，意為『佛陀的保護』或『佛陀的庇護』） （二十）伊那薩枝（伊那薩枝：梵語，意為『力量』或『能力』） （二十一）多婆薩枝（多婆薩枝：梵語，意為『你的力量』或『你的能力』） （二十二）多婆缽低（多婆缽低：梵語，意為『你的主宰』或『你的統治』） （二十三） 『隨順佛的意願，順應法的本性，恭敬僧團，世間的主宰者應生起信心。 護持世界的四大天王，爲了所有的佛弟子，受持這個咒語，護衛說法的人。』 當時，四大天王即從座位起身，合掌向佛稟告說：『世尊！我們應當護持這些受持經典的佛弟子。』隨即說了咒語： 『首鞞（首鞞：梵語，意為『吉祥』或『美好』）（一） 首婆缽低（首婆缽低：梵語，意為『吉祥的主』或『美好的主』）（二） 首提帝（首提帝：梵語，意為『吉祥的』或『美好的』）（三） 因哆擁（因哆擁：梵語，意為『因陀羅』，天神之王）（四） 陀梨擁（陀梨擁：梵語，意為『持有者』或『支撐者』）（五） 陀羅尼（陀羅尼：梵語，意為『總持』或『記憶』）（六） 頗耽麋（頗耽麋：梵語，意為『堅固』或『牢固』）（七） 阿丘擁怯卑（阿丘擁怯卑：梵語，意為『不可動搖』或『不可戰勝』）（八） 阿目仙（阿目仙：梵語，意為『解脫』或『自由』）（九） 阿羅尼陀擁（阿羅尼陀擁：梵語，意為『無障礙』或『無阻礙』）（十） 藪首曬婆醯那（藪首曬婆醯那：梵語，意為『一切吉祥』或『一切美好』）（十一） 脾提脾陀賴散提（脾提脾陀賴散提：梵語，意為『智慧的連線』或『智慧的聯繫』）（十二） 三咩（三咩：梵語，意為『平等』或『平靜』）（十三） 婆夜咩（婆夜咩：梵語，意為『無畏』或『無懼』）（十四） 三摩賴彌（三摩賴彌：梵語，意為『正念』或『正知』）（十五） 波扇多[口第]（波扇多[口第]：梵語，意為『寂靜』或『平靜』）（十六） 休休（休休：梵語，意為『寂靜』或『平靜』）（十七） 醯醯（醯醯：梵語，意為『寂靜』或『平靜』）（十八） 丘樓丘麗（丘樓丘麗：梵語，意為『至高』或『至上』）（十九）』 當時，四大天王自在者，說完這個不可侵犯的咒語后。當時，天帝釋即從座位起身，內心清凈喜悅，合掌向佛，說了偈頌： 『在末法饑荒的時代，大聲稱讚諸位賢士，受持並宣說』

【English Translation】 English version (3) Tuoyeluojialuo (陀夜羅伽羅, Tuoyeluojialuo: Sanskrit, meaning 'earth holder' or 'earth deity') (4) Nidi ti (泥帝提, Nidi ti: Sanskrit, meaning 'wisdom' or 'intelligence') (5) Pipo zhi (毗婆知, Pipo zhi: Sanskrit, meaning 'all-knowing' or 'clear understanding') (6) She mie (賒咩, She mie: Sanskrit, meaning 'tranquility' or 'peace') (7) She mi duo pi (賒彌多毗, She mi duo pi: Sanskrit, meaning 'tranquil' or 'peaceful') (8) Mu xian (目仙, Mu xian: Sanskrit, meaning 'liberation' or 'freedom') (9) Shan di di (膻帝低, Shan di di: Sanskrit, meaning 'peace' or 'serenity') (10) Ni nu ni (尼𡺸弩禰, Ni nu ni: Sanskrit, meaning 'immaculate' or 'pure') (11) A duo li (阿㝹多麗, A duo li: Sanskrit, meaning 'supreme' or 'highest') (12) Ming duo luo ni (鳴多羅尼, Ming duo luo ni: Sanskrit, meaning 'protection' or 'savior') (13) Po bo si (婆簸斯, Po bo si: Sanskrit, meaning 'radiance' or 'illumination') (14) Bo ta shu tuo ni (缽他輸陀尼, Bo ta shu tuo ni: Sanskrit, meaning 'path purification' or 'purifying the path') (15) Bo tuo zhi (缽陀㝹枳, Bo tuo zhi: Sanskrit, meaning 'footprint' or 'path') (16) Bo tuo san di (缽陀散提, Bo tuo san di: Sanskrit, meaning 'connection of footprints' or 'connection of paths') (17) Ban ruo mou li (般若牟麗, Ban ruo mou li: Sanskrit, meaning 'root of wisdom' or 'foundation of wisdom') (18) A suo jiu li (阿娑究麗, A suo jiu li: Sanskrit, meaning 'incomparable' or 'unparalleled') (19) Fu tuo le cha (浮陀勒差, Fu tuo le cha: Sanskrit, meaning 'Buddha's protection' or 'Buddha's shelter') (20) Yi na sa zhi (伊那薩枝, Yi na sa zhi: Sanskrit, meaning 'power' or 'ability') (21) Duo po sa zhi (多婆薩枝, Duo po sa zhi: Sanskrit, meaning 'your power' or 'your ability') (22) Duo po bo di (多婆缽低, Duo po bo di: Sanskrit, meaning 'your lord' or 'your rule') 'Follow the Buddha's will, accord with the nature of Dharma, respect the Sangha, and the lords of the world should have faith.' 'The Four Heavenly Kings who protect the world, for all the Buddha's disciples, uphold this mantra, and protect those who preach the Dharma.' At that time, the Four Heavenly Kings immediately rose from their seats, joined their palms, and said to the Buddha: 'World Honored One! We shall protect these Buddha's disciples who uphold the scriptures.' Then they spoke the mantra: 'Shou pi (首鞞, Shou pi: Sanskrit, meaning 'auspicious' or 'good') (1) Shou po bo di (首婆缽低, Shou po bo di: Sanskrit, meaning 'auspicious lord' or 'good lord') (2) Shou ti di (首提帝, Shou ti di: Sanskrit, meaning 'auspicious' or 'good') (3) Yin duo yong (因哆擁, Yin duo yong: Sanskrit, meaning 'Indra', king of the gods) (4) Tuo li yong (陀梨擁, Tuo li yong: Sanskrit, meaning 'holder' or 'supporter') (5) Tuo luo ni (陀羅尼, Tuo luo ni: Sanskrit, meaning 'dharani' or 'memory') (6) Po tan mi (頗耽麋, Po tan mi: Sanskrit, meaning 'firm' or 'solid') (7) A qiu yong qie bi (阿丘擁怯卑, A qiu yong qie bi: Sanskrit, meaning 'unshakable' or 'invincible') (8) A mu xian (阿目仙, A mu xian: Sanskrit, meaning 'liberation' or 'freedom') (9) A luo ni tuo yong (阿羅尼陀擁, A luo ni tuo yong: Sanskrit, meaning 'unobstructed' or 'unimpeded') (10) Sou shou shai po xi na (藪首曬婆醯那, Sou shou shai po xi na: Sanskrit, meaning 'all auspicious' or 'all good') (11) Pi ti pi tuo lai san di (脾提脾陀賴散提, Pi ti pi tuo lai san di: Sanskrit, meaning 'connection of wisdom' or 'link of wisdom') (12) San mie (三咩, San mie: Sanskrit, meaning 'equality' or 'peace') (13) Po ye mie (婆夜咩, Po ye mie: Sanskrit, meaning 'fearless' or 'unafraid') (14) San mo lai mi (三摩賴彌, San mo lai mi: Sanskrit, meaning 'right mindfulness' or 'right awareness') (15) Bo shan duo [口第] (波扇多[口第], Bo shan duo [口*第]: Sanskrit, meaning 'tranquil' or 'peaceful') (16) Xiu xiu (休休, Xiu xiu: Sanskrit, meaning 'tranquil' or 'peaceful') (17) Xi xi (醯醯, Xi xi: Sanskrit, meaning 'tranquil' or 'peaceful') (18) Qiu lou qiu li (丘樓丘麗, Qiu lou qiu li: Sanskrit, meaning 'supreme' or 'highest') (19)' At that time, the Four Great Heavenly Kings, having spoken this inviolable mantra. At that time, the Heavenly Emperor Sakra immediately rose from his seat, his heart pure and joyful, joined his palms towards the Buddha, and spoke a verse: 'In the age of famine in the end times, greatly praise all the virtuous ones, who uphold and preach'

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此經，　　我當爲給侍。」

於是，帝釋說此偈已，即說咒曰：

「彌低(一)　首脾(二)　摩訶彌低(三)　達摩彌低(四)　天多加麗(五)　三摩彌低(六)　薩遮彌低(七)　那提咩(八)　阿㝹多麗(九)　阿㝹頭離(十)　阿㝹勒差(十一)　薩婆薩埵阿㝹伽醯(十二)　阿那㝹多卑(十三)　修冀低(十四)　阿毗盧提(十五)　阿毗伽醯(十六)　浮提菩舍咩(十七)　膩魑(十八)　遏他尼低(十九)　泥提羅尼(二十)　阿那他婆差帝(二十一)　咩低(二十二)　咩低阇耶私(二十三)　修莎羅(二十四)

「汝等起禪樂，　　來護持法者， 　諸世界世尊，　　皆悉共受持。」

爾時，梵自在天王即從座起，贊彼釋梵護世諸天言：「善哉，善哉！汝等乃能為護正法持法說法者故，發大莊嚴。汝等正應如是，甚得其宜。隨如來法律住世久近，于爾所時中當有識別正行法行；于爾所時中諸天世人，甚當熾盛充滿宮宅。此法滅后，諸天世人轉當減少，宮宅空荒。」

爾時，世尊告彌勒菩薩言：「彌勒！汝受持此甚深經典，讀誦書寫廣為人說。彌勒！我今以如斯等甚深經典囑累于汝，令此大法久住世故，降伏諸魔故，為利益一切眾生故，令一切外道不得便故，教敕一切

【現代漢語翻譯】 現代漢語譯本 『此經，我應當為之給侍。』

於是，帝釋說完這偈頌后，即說咒語道：

『彌低(一)（智慧） 首脾(二)（頭頂） 摩訶彌低(三)（大智慧） 達摩彌低(四)（法智慧） 天多加麗(五)（天之光輝） 三摩彌低(六)（平等智慧） 薩遮彌低(七)（真實智慧） 那提咩(八)（給予） 阿㝹多麗(九)（無上光輝） 阿㝹頭離(十)（無上引導） 阿㝹勒差(十一)（無上守護） 薩婆薩埵阿㝹伽醯(十二)（一切眾生無上攝受） 阿那㝹多卑(十三)（無上安慰） 修冀低(十四)（善行） 阿毗盧提(十五)（現見） 阿毗伽醯(十六)（現前攝受） 浮提菩舍咩(十七)（覺悟） 膩魑(十八)（堅定） 遏他尼低(十九)（真實義） 泥提羅尼(二十)（持） 阿那他婆差帝(二十一)（無依怙者之依怙） 咩低(二十二)（智慧） 咩低阇耶私(二十三)（智慧勝利） 修莎羅(二十四)（善妙音聲）』

『你們升起禪悅，來護持佛法的人，所有世界中的世尊，都共同受持此法。』

那時，梵自在天王即從座位起身，讚歎帝釋、梵天和護世諸天說：『善哉，善哉！你們能夠爲了護持正法、受持佛法、宣說佛法的人，發起如此盛大的莊嚴。你們正應當這樣做，非常合適。隨著如來法律住世的長短，在那段時間裡，應當能夠辨別正行和法行；在那段時間裡，諸天和世人，將會非常興盛，充滿宮宅。此法滅后，諸天和世人將會逐漸減少，宮宅空曠荒涼。』

那時，世尊告訴彌勒菩薩說：『彌勒！你受持這部甚深經典，讀誦、書寫並廣為他人宣說。彌勒！我現在將如此甚深的經典囑託給你，爲了使此大法長久住世，爲了降伏諸魔，爲了利益一切眾生，爲了使一切外道不得方便，教敕一切'

【English Translation】 English version 'I shall attend to this sutra.'

Then, after Sakra (帝釋, the king of gods) spoke this verse, he recited the mantra:

'Midi (一) (wisdom), Shupi (二) (crown of the head), Maha Midi (三) (great wisdom), Dharma Midi (四) (wisdom of the Dharma), Tianduojiali (五) (heavenly radiance), Sanmo Midi (六) (equal wisdom), Sazhe Midi (七) (true wisdom), Nadimei (八) (giving), Anuodali (九) (supreme radiance), Anuotouli (十) (supreme guidance), Anuolecha (十一) (supreme protection), Sabasaduo Anuogahei (十二) (supreme acceptance of all beings), Ananoduobei (十三) (supreme comfort), Xiujidi (十四) (good conduct), Abiluti (十五) (direct perception), Abigahei (十六) (direct acceptance), Futipusheme (十七) (awakening), Nini (十八) (firm), E'tanidi (十九) (true meaning), Nidiluoni (二十) (holding), Anatabachadi (二十一) (refuge of the refuge-less), Midi (二十二) (wisdom), Midi Sheyasi (二十三) (victory of wisdom), Xiushaluo (二十四) (auspicious sound).'

'You who arise in the joy of meditation, come to protect the Dharma. All the World Honored Ones in all the worlds, all uphold this Dharma together.'

At that time, the Brahma Free-Reign King (梵自在天王) immediately rose from his seat and praised Sakra, Brahma, and the guardian gods of the world, saying: 'Excellent, excellent! You are able to generate such great adornment for the sake of those who protect the true Dharma, uphold the Dharma, and preach the Dharma. You should indeed do so, it is very appropriate. According to how long the Tathagata's (如來) laws remain in the world, during that time, there should be the ability to distinguish between right conduct and Dharma conduct; during that time, the gods and humans will be very prosperous, filling palaces and residences. After this Dharma perishes, the gods and humans will gradually decrease, and palaces and residences will become empty and desolate.'

At that time, the World Honored One (世尊) said to Bodhisattva Maitreya (彌勒菩薩): 'Maitreya! You should uphold this profound sutra, recite it, write it down, and widely explain it to others. Maitreya! I now entrust this profound sutra to you, so that this great Dharma may long abide in the world, to subdue all demons, to benefit all sentient beings, to prevent all heretics from gaining advantage, and to instruct all.'

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菩薩，使親近此經不遠離故，欲令佛法大明久住於世不衰滅故，使佛法僧種不斷絕故。」

爾時，彌勒菩薩即白佛言：「世尊！我于如來在世及滅度后，常當受持此甚深經典廣宣流佈。所以者何？受持此法者，則為受持過去未來現在諸佛正法，非但受一如來法也。世尊！我亦為自護己法故。世尊！我常與諸天人眾，普會處兜率天宮，每為廣說如是等甚深經典。我復當令人中受持讀誦此經典者，使手得是經執在胸懷不離經卷。世尊！若復末世法欲滅時，其有受持此經轉為人說者，當知皆是彌勒威神之所建立。世尊！當於爾時，雖多諸魔事嬈亂行人，諸說法者依煩惱魔為魔所持故，不樂此經不勤修習，互相是非。我等俱當勤作方便，令說法者愛樂是經，常勤修習讀誦通利，廣為人說。」

爾時，世尊贊彌勒菩薩言：「善哉，善哉！彌勒！汝乃能為護持正法故作師子吼，汝不但今於我前作師子吼，亦於過去無量阿僧祇諸佛前作師子吼，護持正法。」

爾時，世尊告大德阿難言：「阿難！汝受持此經耶？」

阿難白佛言：「唯然，世尊！以佛神力故，我已受持。」

佛言：「阿難！汝常當廣為四眾分別解說，若有先種善根樂勝法者，如是等人聞已，則能信解受持讀誦廣為人說，其人則得無量無

【現代漢語翻譯】 菩薩（Bodhisattva，指追求覺悟的修行者），爲了使親近這部經典的人不遠離它，爲了使佛法大放光明、長久住世而不衰敗，爲了使佛法僧三寶的種子不中斷。 那時，彌勒菩薩（Maitreya Bodhisattva，未來佛）對佛說：『世尊！我將在如來（Tathagata，佛的稱號）在世時以及滅度后，常常受持這部甚深的經典，並廣泛地宣揚流佈。為什麼呢？因為受持這部經典，就等於受持過去、未來、現在諸佛的正法，不僅僅是受持一位如來的法。世尊！我也是爲了保護自己所修的法。世尊！我常常與諸天人眾，在兜率天宮（Tushita Heaven，欲界天之一）聚會，每次都為他們廣泛地宣說這些甚深的經典。我還要讓人間受持讀誦這部經典的人，能夠手持此經，放在胸懷，不離經卷。世尊！如果到了末法時期，佛法將要衰滅時，那些受持這部經典並轉而為他人宣說的人，應當知道，他們都是彌勒威神之力所建立的。世尊！到那時，雖然會有許多魔事擾亂修行人，那些說法的人因為被煩惱魔所控制，不喜愛這部經典，不勤奮修習，互相爭論是非。我們都應當努力方便，使說法的人喜愛這部經典，常常勤奮修習、讀誦通達，並廣泛地為他人宣說。』 那時，世尊讚歎彌勒菩薩說：『好啊，好啊！彌勒！你能夠爲了護持正法而作獅子吼（比喻說法無畏）。你不僅現在在我面前作獅子吼，也在過去無量阿僧祇（asamkhya，極大的數字）諸佛面前作獅子吼，護持正法。』 那時，世尊告訴大德阿難（Ananda，佛陀的十大弟子之一）說：『阿難！你受持這部經典了嗎？』 阿難對佛說：『是的，世尊！依靠佛的神力，我已經受持了。』 佛說：『阿難！你應當常常為四眾（比丘、比丘尼、優婆塞、優婆夷）分別解說，如果有人先種下善根，喜愛殊勝的佛法，這樣的人聽了之後，就能信解、受持、讀誦，並廣泛地為他人宣說，這個人就能得到無量無邊的功德。』

【English Translation】 Bodhisattvas, in order to keep those who are close to this sutra from straying, in order to make the Buddha's teachings shine brightly and endure in the world without decline, and in order to ensure that the lineage of the Buddha, Dharma, and Sangha is not broken. At that time, Maitreya Bodhisattva said to the Buddha: 'World Honored One! I will always uphold this profound sutra and widely propagate it, both when the Tathagata is in the world and after his passing. Why is that? Because upholding this sutra is equivalent to upholding the true Dharma of all Buddhas of the past, future, and present, not just the Dharma of one Tathagata. World Honored One! I also do this to protect my own practice. World Honored One! I often gather with the heavenly beings in the Tushita Heaven, and each time I extensively explain these profound sutras to them. I will also ensure that those in the human realm who uphold and recite this sutra will hold it in their hands, keep it in their hearts, and never be separated from the scriptures. World Honored One! If, in the future, when the Dharma is about to decline, those who uphold this sutra and explain it to others should know that they are all established by the majestic power of Maitreya. World Honored One! At that time, although many demonic events will disturb practitioners, those who preach the Dharma, being controlled by the demons of afflictions, will not like this sutra, will not diligently practice it, and will argue with each other. We should all strive to find ways to make those who preach the Dharma love this sutra, diligently practice, recite, understand, and widely explain it to others.' At that time, the World Honored One praised Maitreya Bodhisattva, saying: 'Excellent, excellent! Maitreya! You are able to roar like a lion (a metaphor for fearlessly proclaiming the Dharma) for the sake of protecting the true Dharma. Not only are you roaring like a lion before me now, but you have also roared like a lion before countless asamkhya Buddhas in the past, protecting the true Dharma.' At that time, the World Honored One said to the venerable Ananda: 'Ananda! Have you upheld this sutra?' Ananda replied to the Buddha: 'Yes, World Honored One! Through the Buddha's divine power, I have already upheld it.' The Buddha said: 'Ananda! You should always explain it to the four assemblies (monks, nuns, laymen, and laywomen). If there are those who have planted good roots and love the supreme Dharma, such people, upon hearing it, will be able to believe, understand, uphold, recite, and widely explain it to others, and they will obtain immeasurable merit.'

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邊不可思議大功德聚。」

阿難即白佛言：「世尊！當何名斯經？云何奉持？」

佛言阿難：「此經名『勸發菩薩莊嚴菩提』，當如是奉持之。」

爾時，功德莊嚴菩薩在於眾中即從座起，右膝著地，合掌向佛，白佛言：「希有，世尊！如來為擁護正法及說法者故，善能如是快贊此經。世尊！諸新學菩薩為菩提故種諸善根，以種種華香瓔珞末香涂香勤供養如來，而不受持此經，是人頗成以第一供養供如來不？」

佛言：「善男子！不成第一供養如來，亦不能以此因緣得無量功德，不如善男子、善女人，受持此經者功德甚多。」

爾時，世尊即說偈言：

「我以佛眼，　　所見佛剎，　　周遍十方， 　廣大無邊。　　爾所諸界，　　盛滿珍寶， 　菩薩以此，　　恒用佈施。　　若有於此， 　甚深妙經，　　無所得法，　　諸佛所說， 　而能受持，　　為人演說，　　此人功德， 　復多於彼。　　華香瓔珞，　　涂香末香， 　寶蓋幢幡，　　上妙衣服，　　以是供具， 　普滿諸界，　　供養如來，　　迴向佛道。 　若后末世，　　法欲滅時，　　于救世法， 　勤修護助，　　受持正法，　　不放逸行， 　此功德聚，　　復多於彼。　　十方世界， 　一切巨海，　

【現代漢語翻譯】 現代漢語譯本 『無邊不可思議的大功德聚集。』 阿難立刻對佛說：『世尊！這部經應當叫什麼名字？我們應當如何奉持？』 佛告訴阿難：『這部經名為《勸發菩薩莊嚴菩提》，應當這樣奉持。』 當時，功德莊嚴菩薩在眾人中立即從座位上站起來，右膝跪地，合掌向佛，對佛說：『稀有啊，世尊！如來爲了擁護正法和說法的人，善於如此快速地讚歎這部經。世尊！那些新學的菩薩爲了菩提而種下各種善根，用各種鮮花、香、瓔珞、末香、涂香勤奮地供養如來，卻不接受和持誦這部經，這樣的人算是以第一等的供養供養如來嗎？』 佛說：『善男子！這不算第一等的供養如來，也不能因此因緣得到無量的功德，不如那些善男子、善女人，接受和持誦這部經的人功德多得多。』 當時，世尊就說了偈語： 『我以佛眼，所見佛剎，周遍十方，廣大無邊。 爾所諸界，盛滿珍寶，菩薩以此，恒用佈施。 若有於此，甚深妙經，無所得法，諸佛所說，而能受持，為人演說，此人功德，復多於彼。 華香瓔珞，涂香末香，寶蓋幢幡，上妙衣服，以是供具，普滿諸界，供養如來，迴向佛道。 若后末世，法欲滅時，于救世法，勤修護助，受持正法，不放逸行，此功德聚，復多於彼。 十方世界，一切巨海，

【English Translation】 English version 'an immeasurable and inconceivable accumulation of great merit.' Ananda then said to the Buddha, 'World Honored One! What should this sutra be called? How should we uphold it?' The Buddha told Ananda, 'This sutra is named 'Encouraging Bodhisattvas to Adorn Bodhi (Enlightenment)', you should uphold it in this way.' At that time, the Bodhisattva Adorned with Merit, in the midst of the assembly, immediately rose from his seat, knelt on his right knee, joined his palms towards the Buddha, and said to the Buddha, 'It is rare, World Honored One! The Tathagata (Buddha) is so skilled in quickly praising this sutra for the sake of protecting the Dharma (Buddhist teachings) and those who preach it. World Honored One! Those newly learning Bodhisattvas plant various good roots for the sake of Bodhi, diligently making offerings to the Tathagata with various flowers, incense, necklaces, powdered incense, and scented ointments, but do not receive and uphold this sutra. Are these people considered to be making the foremost offering to the Tathagata?' The Buddha said, 'Good man! This is not considered the foremost offering to the Tathagata, nor can they obtain immeasurable merit through this cause. It is far less than the merit of those good men and good women who receive and uphold this sutra.' At that time, the World Honored One then spoke in verse: 'With my Buddha eye, I see Buddha lands, pervading the ten directions, vast and boundless. Those realms are filled with treasures, and Bodhisattvas constantly use these for giving. If there are those who, regarding this profound and wonderful sutra, the Dharma of no attainment, spoken by all Buddhas, are able to receive and uphold it, and explain it to others, the merit of these people is even greater than those. Flowers, incense, necklaces, scented ointments, powdered incense, jeweled canopies, banners, and supreme clothing, with these offerings, filling all realms, making offerings to the Tathagata, and dedicating it to the path of Buddhahood. If in the latter days, when the Dharma is about to perish, one diligently cultivates and protects the Dharma that saves the world, receives and upholds the true Dharma, and practices without negligence, this accumulation of merit is even greater than those. The ten directions of the world, all the great oceans,

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盡盛滿中，　　上妙香油， 　作大燈炷，　　猶如須彌，　　然以供養， 　一切諸佛。　　法炬若欲，　　斷滅之時， 　知世眾生，　　無明所覆。　　若能然此， 　大法炬者，　　此人功德，　　復勝於彼。 　我之所見，　　無量諸佛，　　雖億千劫， 　種種供養。　　諸天上妙，　　適意供養， 　不能受持，　　此妙經典。　　若於諸佛， 　知有重恩，　　擁護三寶，　　為報恩故， 　為欲饒益，　　一切眾生，　　受持此經， 　福勝於彼。　　我以佛眼，　　所見眾生， 　若有能教，　　盡成釋梵。　　所得功德， 　不如書寫，　　持此經者，　　功德甚多。 　大千世界，　　所有眾生，　　若有能教， 　盡成二乘。　　若有能發，　　菩提心者， 　護持此經，　　功德復勝。　　持經功德， 　假令是色，　　悉當充滿，　　十方世界。 　唯除如來，　　無上大智，　　更無能知， 　此功德者。　　如如來智，　　無有邊際， 　虛空法界，　　亦無邊際。　　能持如來， 　此經法者，　　功德無邊，　　亦復如是。」

爾時，功德莊嚴菩薩白佛言：「世尊！如我今者信解如來所說義趣，后五百歲法欲滅時，諸發大乘眾生，其不受此經法者，將知是等為魔所持

【現代漢語翻譯】 現代漢語譯本 將容器盛滿，裝入最上等的香油，做成巨大的燈芯，如同須彌山一般，點燃用來供養一切諸佛。 如果佛法之光將要熄滅，世間眾生被無明所覆蓋，若有人能點燃這大法炬，此人的功德將勝過前者。 我所見到的無量諸佛，即使經過億千劫，用種種天上美妙的供品來供養，都比不上受持這部微妙的經典。 如果有人對諸佛心懷感恩，爲了守護佛法僧三寶，爲了報答佛恩，爲了利益一切眾生，而受持這部經典，他的福德將勝過前者。 我以佛眼所見，如果有人能教化眾生，使他們都成就為釋（帝釋天）和梵（大梵天），他所得到的功德，也不如書寫和受持這部經典的人，後者的功德非常巨大。 如果有人能教化大千世界的所有眾生，使他們都成就為聲聞和緣覺二乘，如果有人能發起菩提心，護持這部經典，他的功德將更加殊勝。 受持此經的功德，如果可以化為有形之物，將能充滿十方世界。除了如來無上的大智慧，沒有人能夠完全知曉這功德。 如同如來的智慧沒有邊際，虛空法界也沒有邊際，能夠受持如來這部經典的人，他的功德也是無邊無際的。 這時，功德莊嚴菩薩對佛說：『世尊！我現在相信並理解如來所說的義理。在後五百歲，佛法將要衰滅時，那些發大乘心的眾生，如果不接受這部經典，我將知道這些人是被魔所控制。』

【English Translation】 English version Fill containers to the brim with the finest fragrant oil, make large wicks like Mount Sumeru, and light them to offer to all Buddhas. If the light of the Dharma is about to be extinguished, and sentient beings in the world are covered by ignorance, if someone can light this great Dharma lamp, this person's merit will surpass the former. The immeasurable Buddhas I have seen, even if they were offered various wonderful heavenly offerings for billions of kalpas, it would not compare to upholding this subtle scripture. If someone is grateful to the Buddhas, to protect the Three Jewels (Buddha, Dharma, Sangha), to repay the Buddha's kindness, and to benefit all sentient beings, and upholds this scripture, their merit will surpass the former. As seen by my Buddha eye, if someone can teach sentient beings and cause them to all achieve the status of Śakra (Indra) and Brahmā, the merit they obtain would not be as great as those who write and uphold this scripture; the latter's merit is immense. If someone can teach all sentient beings in the great chiliocosm and cause them to all achieve the status of Śrāvakas and Pratyekabuddhas (the Two Vehicles), if someone can generate the Bodhi mind and protect this scripture, their merit will be even more superior. The merit of upholding this scripture, if it could be transformed into a tangible form, would fill the ten directions of the world. Except for the Tathāgata's unsurpassed great wisdom, no one can fully know this merit. Just as the Tathāgata's wisdom is boundless, and the Dharma realm of space is also boundless, the merit of those who can uphold this scripture of the Tathāgata is also boundless. At that time, Bodhisattva Guṇālaṃkāra (Merit Adornment) said to the Buddha: 'World Honored One! Now I believe and understand the meaning of what the Tathāgata has said. In the last five hundred years, when the Dharma is about to decline, those sentient beings who have generated the Mahāyāna mind, if they do not accept this scripture, I will know that these people are controlled by demons.'

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墮佛法外。世尊！我今堪任如來滅后受持此經，欲令佛法久住世故。」

爾時，世尊為囑累此經法故，放大光明，普照十方無量阿僧祇諸佛世界。彼諸如來，亦為囑累此經法故，皆放眉間白毫相光，普照十方一切世界，無不周遍。說此經已，如來以大神力放光明。時無量阿僧祇諸佛世界，六變振動，有無量阿僧祇眾生髮無上道心，無量阿僧祇菩薩得無生法忍。復有無量阿僧祇菩薩，得一生補處善根；又復過是無量阿僧祇眾生，得聲聞乘住學無學地。

佛說經已。虛空藏菩薩、大德阿難、諸菩薩大眾，及諸聲聞、諸天世人，聞佛所說皆大歡喜。

大方等大集經卷第十八 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第十九

北涼天竺三藏曇無讖譯

寶幢分第九魔苦品第一

爾時，世尊故在欲色二界中間大寶坊中，與諸眷屬圍繞說法，告大眾言：「我昔初得阿耨多羅三藐三菩提時，住王舍城迦蘭陀長者竹林。爾時城中有二智人：一名、優波提舍；二名、拘律陀；具足成就十八種術，五百弟子常相隨逐。是時，二人各相謂言：『若有先得甘露味者，要當相惠。』

「時有比丘名曰馬星，于其晨朝從禪定起，入王舍城次第乞食。憂波提舍中路

【現代漢語翻譯】 現代漢語譯本：墮落於佛法之外。世尊！我現在能夠承擔如來滅度后受持此經的責任，希望佛法能夠長久住世。」 當時，世尊爲了囑託此經的法義，放出大光明，普遍照耀十方無量阿僧祇（無數）諸佛世界。那些如來，也爲了囑託此經的法義，都從眉間的白毫相放出光明，普遍照耀十方一切世界，沒有不周遍的。說完此經后，如來以大神通力放出光明。當時，無量阿僧祇諸佛世界，發生六種震動，有無量阿僧祇眾生髮起了無上道心，無量阿僧祇菩薩得到了無生法忍。又有無量阿僧祇菩薩，得到了候補佛位的善根；又超過這些的無量阿僧祇眾生，得到了聲聞乘的住于有學和無學地的果位。 佛說完經后，虛空藏菩薩、大德阿難、諸菩薩大眾，以及諸聲聞、諸天世人，聽聞佛所說都非常歡喜。

《大方等大集經》卷第十八 大正藏第 13 冊 No. 0397 《大方等大集經》

《大方等大集經》卷第十九

北涼天竺三藏曇無讖譯

寶幢分第九 魔苦品第一

當時，世尊仍然在欲界和色界中間的大寶坊中，與諸眷屬圍繞著說法，告訴大眾說：『我過去最初證得阿耨多羅三藐三菩提（無上正等正覺）時，住在王舍城迦蘭陀長者的竹林。當時城中有兩位智者：一位名叫優波提舍（舍利弗），另一位名叫拘律陀（目犍連）；他們都具足成就了十八種法術，有五百位弟子常常跟隨他們。那時，兩人各自對對方說：『如果有人先得到甘露味（佛法），一定要互相告知。』 『當時有一位比丘名叫馬星（阿說示），在他早晨從禪定中起來后，進入王舍城依次乞食。優波提舍在路上』

【English Translation】 English version: Fallen outside the Buddha's Dharma. World Honored One! I am now capable of undertaking the responsibility of upholding this sutra after the Tathagata's (Buddha's) extinction, wishing that the Buddha's Dharma may long abide in the world." At that time, the World Honored One, in order to entrust the Dharma of this sutra, emitted great light, universally illuminating the immeasurable asamkhya (countless) Buddha worlds of the ten directions. Those Tathagatas, also in order to entrust the Dharma of this sutra, all emitted light from the white hair mark between their eyebrows, universally illuminating all the worlds of the ten directions, without any place not being pervaded. After speaking this sutra, the Tathagata emitted light with great divine power. At that time, immeasurable asamkhya Buddha worlds experienced six kinds of shaking, and immeasurable asamkhya beings aroused the unsurpassed Bodhi mind, and immeasurable asamkhya Bodhisattvas attained the forbearance of non-origination. Furthermore, there were immeasurable asamkhya Bodhisattvas who obtained the roots of goodness for becoming a Buddha in their next life; and beyond these, immeasurable asamkhya beings attained the fruit of the Sravaka vehicle, dwelling in the stages of learning and no-more-learning. After the Buddha finished speaking the sutra, Bodhisattva Akasagarbha, the great elder Ananda, the great assembly of Bodhisattvas, as well as the Sravakas, the heavenly beings, and the people of the world, all rejoiced greatly upon hearing what the Buddha had said.

The Great Vaipulya Mahasamnipata Sutra, Volume 18 Taisho Tripitaka Volume 13, No. 0397, The Great Vaipulya Mahasamnipata Sutra

The Great Vaipulya Mahasamnipata Sutra, Volume 19

Translated by Tripitaka Dharmaraksha of North Liang, India

Chapter Nine of the Jeweled Banner Division, First Chapter on the Sufferings of Mara

At that time, the World Honored One was still in the great jeweled pavilion between the desire realm and the form realm, surrounded by his retinue, expounding the Dharma, and told the assembly: 'When I first attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment) in the past, I resided in the bamboo grove of the elder Kalandaka in Rajagriha. At that time, there were two wise men in the city: one named Upatishya (Sariputra), and the other named Kolita (Maudgalyayana); they were both fully accomplished in eighteen kinds of arts, and five hundred disciples always followed them. At that time, the two of them said to each other: 『If anyone obtains the taste of nectar (the Dharma) first, they must share it with the other.』 'At that time, there was a Bhikshu named Ashvajit, who, in the morning, after rising from meditation, entered Rajagriha to beg for alms in order. Upatishya on the road』

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遙見馬星比丘，即作是念：『我久住是王舍城中，初未曾見若人沙門、婆羅門等威儀庠序如此人者。我當往問所事何師？從誰受法？』時憂波提舍即往趣彼馬星比丘，作如是言：『比丘！汝師是誰？從誰受法？』馬星答言：『善男子！有釋迦牟尼如來大士，勝諸出家、無上之尊、已度生死獲得解脫、能度一切無量眾生，名之為佛。能悟眾生，善作諸行能幹苦河，具足成就如是等法，即是我師，我從受法。』

「憂波提舍言：『汝師常說何等法義？』『善男子！汝今諦聽。我當爲汝分別解說。法從緣生，通達是因，因緣滅故，即是寂靜。世間即苦，苦因名集，若修八正，世間集滅。若無苦集，我師說言，名為涅槃。善男子！我師唯說如是等法。』

「憂波提舍聞是語已，得法眼凈，名須陀洹，即說偈言：

「『我聞比丘說四諦，　　即得過於三惡道， 　　昔來未聞今得聞，　　昔所未得今已得。 　　我今已過三惡趣，　　真實了知道非道， 　　我今誠心歸依佛，　　以能宣說是法故。』

「說是偈已，復語比丘：『如是世尊，今住何處？』馬星答言：『世尊今在王舍大城迦蘭陀長者竹林之中，與迦葉等千比丘俱，菩薩十千。汝可往彼。』

「憂波提舍言：『比丘！我今先當還問同學及

【現代漢語翻譯】 現代漢語譯本 遠遠地看見馬星(Aśvajit)比丘，憂波提舍(Upatisya)心中想：『我在這王舍城(Rājagṛha)住了很久，從未見過像這個人一樣威儀莊嚴的沙門(śramaṇa)或婆羅門(brāhmaṇa)。我應該去問問他，他的老師是誰？他從誰那裡學習佛法？』於是，憂波提舍走向馬星比丘，問道：『比丘！你的老師是誰？你從誰那裡學習佛法？』馬星迴答說：『善男子！有一位釋迦牟尼(Śākyamuni)如來(Tathāgata)大士，他超越一切出家人，是無上的尊者，已經度脫生死，獲得解脫，能夠度化一切無量眾生，被稱為佛(Buddha)。他能使眾生覺悟，善於引導修行，能夠渡過苦難的河流，具足成就這樣的功德，他就是我的老師，我從他那裡學習佛法。』 憂波提舍問：『你的老師經常講說哪些佛法義理？』馬星迴答說：『善男子！你現在仔細聽。我將為你分別解說。佛法從因緣而生，通達這個因，因緣滅盡，就是寂靜。世間就是苦，苦的原因叫做集，如果修習八正道，世間的苦就會滅盡。如果沒有苦和集，我的老師說，這就叫做涅槃(Nirvāṇa)。善男子！我的老師只講說這樣的佛法。』 憂波提舍聽了這些話，獲得了法眼凈(dharma-cakṣus)，成為須陀洹(Srotaāpanna)，於是說偈頌道： 『我聽比丘說四諦(catvāri āryasatyāni)， 就超越了三惡道， 過去未曾聽聞今天聽聞， 過去未曾獲得今天獲得。 我今已超越三惡趣， 真實了知什麼是道什麼不是道， 我今誠心歸依佛， 因為他能宣說這樣的佛法。』 說完偈頌，他又問比丘：『這位世尊(Bhagavān)，現在住在哪裡？』馬星迴答說：『世尊現在住在王舍大城迦蘭陀(Kalandaka)長者的竹林中，與迦葉(Kāśyapa)等一千位比丘以及一萬位菩薩在一起。你可以去那裡。』 憂波提舍說：『比丘！我現在應該先回去問我的同學，以及我的朋友，然後一起去見世尊。』

【English Translation】 English version Seeing the monk Aśvajit (馬星), Upatisya (憂波提舍) thought: 'I have lived in this city of Rājagṛha (王舍城) for a long time, and I have never seen a śramaṇa (沙門) or brāhmaṇa (婆羅門) with such dignified conduct as this person. I should go and ask him, who is his teacher? From whom did he learn the Dharma?' Then, Upatisya approached the monk Aśvajit and asked: 'Monk! Who is your teacher? From whom did you learn the Dharma?' Aśvajit replied: 'Good man! There is a great being, the Tathāgata (如來) Śākyamuni (釋迦牟尼), who surpasses all renunciates, is the supreme venerable one, has transcended birth and death, attained liberation, and is able to liberate all immeasurable beings, and is called the Buddha (佛). He can awaken beings, is skilled in guiding practice, is able to cross the river of suffering, and is fully accomplished with such merits. He is my teacher, and I learn the Dharma from him.' Upatisya asked: 'What Dharma teachings does your teacher usually speak?' Aśvajit replied: 'Good man! Now listen carefully. I will explain it to you. The Dharma arises from conditions, understanding this cause, when the conditions cease, that is stillness. The world is suffering, the cause of suffering is called accumulation, if one cultivates the Eightfold Path, the suffering of the world will cease. If there is no suffering and accumulation, my teacher says, this is called Nirvāṇa (涅槃). Good man! My teacher only speaks of such Dharma.' Upon hearing these words, Upatisya attained the pure Dharma eye (dharma-cakṣus), becoming a Srotaāpanna (須陀洹), and then spoke this verse: 'I heard the monk speak of the Four Noble Truths (catvāri āryasatyāni), And immediately transcended the three evil realms, What I had not heard before, I hear today, What I had not attained before, I attain today. I have now transcended the three evil realms, Truly knowing what is the path and what is not the path, I now sincerely take refuge in the Buddha, Because he can proclaim such Dharma.' After speaking the verse, he asked the monk: 'Where does this Bhagavan (世尊) reside now?' Aśvajit replied: 'The Bhagavan is now residing in the bamboo grove of the elder Kalandaka (迦蘭陀) in the great city of Rājagṛha, together with one thousand monks including Kāśyapa (迦葉) and ten thousand Bodhisattvas. You can go there.' Upatisya said: 'Monk! I should first go back and ask my classmates and my friends, and then we will go together to see the Bhagavan.'

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我徒眾。』時憂波提舍，敬意禮拜馬星比丘，右繞三匝還所住處。拘律陀梵志遙見憂波提舍，即便問言：『憂波提舍！汝今諸根清凈悅豫顏色光澤，將非獲得甘露味耶？』『善男子！我已得矣。諦聽，諦聽！當爲汝說。法從緣生，通達是因，因緣滅故，即是寂靜。世間即苦，苦因名集，若修八正，世間集滅。若無苦集，我師說言，名為涅槃。』

「拘律陀言：『善男子！如是之言能盡諸苦，即是梵行，能斷邪見一切因緣，亦說一切有為皆空。善男子！唯愿更說。』憂波提舍復如本說，說已即得須陀洹果。

「拘律陀言：『如是之言，能過四流度于生死，通達五陰永滅煩惱，是甘露味我今已得，不宜住此。善男子！如是師者住在何處？』憂波提舍言：『我聞住在王舍大城迦蘭陀竹林。』爾時，憂波提舍及拘律陀告諸弟子：『此間今有釋迦如來，我已咨受其所說法，汝等今者欲何所趣？』」

「爾時，魔王告諸天眾：『鴦伽摩伽陀國有二大人智慧最勝：一名、憂波提舍；二名、拘律陀，今欲為彼瞿曇弟子。若此二人從彼瞿曇沙門受法，我境則空，我今欲往轉彼二人出家之心。』爾時，魔王即化其身作馬星像，至憂波提舍拘律陀所，而作是言：『善男子！我先所說試汝智耳，汝既無答，釋迦如來真實不作

【現代漢語翻譯】 現代漢語譯本：我的弟子們。』當時，憂波提舍（Upatisya，舍利弗的俗名）恭敬地向馬星比丘（Assaji，佛陀的五比丘之一）頂禮，右繞三圈后回到自己的住處。拘律陀梵志（Kolita，目犍連的俗名）遠遠地看見憂波提舍，就問他說：『憂波提舍！你現在諸根清凈，神色愉悅，容光煥發，莫非是得到了甘露味嗎？』『善男子！我已經得到了。仔細聽，仔細聽！我當爲你解說。法由因緣而生，通達這個因，因緣滅盡，就是寂靜。世間就是苦，苦的原因叫做集，如果修習八正道，世間的苦就會滅盡。如果沒有苦和集，我的老師說，這就叫做涅槃（Nirvana，解脫）。』 拘律陀說：『善男子！這樣的話語能夠使人脫離一切痛苦，這就是梵行（Brahmacarya，清凈的修行），能夠斷除邪見和一切因緣，也說明一切有為法都是空性的。善男子！希望你再講一遍。』憂波提舍又像之前那樣說了一遍，說完就證得了須陀洹果（Sotapanna，預流果）。 拘律陀說：『這樣的話語，能夠超越四種瀑流，度過生死輪迴，通達五蘊，永遠滅除煩惱，這就是我今天得到的甘露味，不應該再住在這裡了。善男子！這樣的老師住在哪裡？』憂波提舍說：『我聽說他住在王舍城（Rajagrha）的迦蘭陀竹林（Veluvana）。』當時，憂波提舍和拘律陀告訴他們的弟子們：『現在這裡有釋迦如來（Sakyamuni，佛陀），我已經接受了他所說的法，你們現在想要去哪裡？』 當時，魔王（Mara，佛教中的魔）告訴他的天眾：『鴦伽（Anga）和摩伽陀（Magadha）國有兩位智慧最高的人：一個叫憂波提舍，一個叫拘律陀，現在想要成為那位喬達摩（Gautama，佛陀的姓）的弟子。如果這兩人跟隨喬達摩沙門（Samana，出家人）學習佛法，我的領地就會空虛，我現在要去轉變他們出家的心。』當時，魔王就變化成馬星的形象，來到憂波提舍和拘律陀那裡，對他們說：『善男子！我先前所說的話只是試探你們的智慧罷了，你們既然沒有回答，釋迦如來實際上並沒有』

【English Translation】 English version: 『My disciples.』 Then Upatisya (Upatisya, the lay name of Sariputra), with respect, bowed to the monk Assaji (Assaji, one of the Buddha's first five disciples), circumambulated him three times to the right, and returned to his dwelling. Kolita (Kolita, the lay name of Maudgalyayana), a Brahmin, saw Upatisya from afar and asked him, 『Upatisya! Your faculties are now clear, your countenance is joyful, and your complexion is radiant. Have you not obtained the taste of nectar?』 『Good sir! I have obtained it. Listen carefully, listen carefully! I will tell you. The Dharma arises from conditions, understanding this cause, when the conditions cease, that is tranquility. The world is suffering, the cause of suffering is called origination, if one cultivates the Noble Eightfold Path, the suffering of the world will cease. If there is no suffering and origination, my teacher says, that is called Nirvana (Nirvana, liberation).』 Kolita said, 『Good sir! Such words can end all suffering, that is Brahmacarya (Brahmacarya, pure conduct), which can cut off wrong views and all conditions, and also explains that all conditioned things are empty. Good sir! I wish you would say it again.』 Upatisya repeated it as before, and after speaking, he attained the fruit of Sotapanna (Sotapanna, stream-enterer). Kolita said, 『Such words can transcend the four floods, cross over birth and death, understand the five aggregates, and forever extinguish afflictions. This is the taste of nectar that I have obtained today, and I should not stay here any longer. Good sir! Where does such a teacher reside?』 Upatisya said, 『I heard that he resides in the Veluvana (Veluvana, Bamboo Grove) in Rajagrha (Rajagrha).』 At that time, Upatisya and Kolita told their disciples, 『Now there is Sakyamuni (Sakyamuni, the Buddha) here, and I have received the Dharma he has spoken. Where do you all wish to go now?』 At that time, Mara (Mara, the demon in Buddhism) told his heavenly host, 『In the countries of Anga (Anga) and Magadha (Magadha), there are two great men of supreme wisdom: one named Upatisya and the other named Kolita, who now wish to become disciples of that Gautama (Gautama, the Buddha's family name). If these two follow the Samana (Samana, ascetic) Gautama and learn the Dharma, my realm will become empty. I now wish to change their minds about leaving home.』 At that time, Mara transformed himself into the image of Assaji and came to Upatisya and Kolita, saying to them, 『Good sirs! What I said before was merely to test your wisdom. Since you did not answer, Sakyamuni is not truly』

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如是之言。如來常說：「無善業果、無惡業果，若能親近五欲樂者，是人即得甘露法味。」又言：「無有今世後世，是故無業。若無業者誰作誰受？既無種子云何得果？」釋迦如來唯作是說。』

「爾時憂波提舍與拘律陀，各相謂言：『如是語者，即是魔說，非如來語；又非馬星比丘所說。』魔知是已，即便滅去。

「爾時，二人復告弟子摩納：『汝常諦觀生老病死世無免者，我今已能永滅諸苦，汝等今日欲何志求？』

「爾時，魔王復更化作馬星形像，而作是言：『誰能破壞生老病死？譬如有人說言，我能壞彼虛空，無有是處。若言能壞生老病死，亦復如是。』

「時，拘律陀語魔王言：『我欲通達清凈之法遠離諸苦，一切出家皆悉無有解脫如是煩惱苦者，是故我今欲詣如來。魔王如野狐鳴，而云師子吼？色雖相似，實非師子。魔王！汝今雖作比丘形像，汝之所說非比丘說。夫比丘者破諸煩惱，破煩惱語即是清凈，言無善惡非比丘語。』」

「時虛空中一切諸天，各各贊言：『善哉，善哉！善男子！一切出家佛道最勝，夫佛道者即是涅槃，汝今不受魔之所說。善哉，善哉！』爾時，魔王受大苦惱即便隱滅。時諸弟子白二師言：『如師今受瞿曇沙門無上正法，我等亦爾當往啟受。』

【現代漢語翻譯】 現代漢語譯本： 『他們這樣說。如來（Tathagata，佛的稱號）常說：「沒有善業的果報，也沒有惡業的果報，如果能夠親近五欲（五種感官慾望）的快樂，這個人就能得到甘露（不死）的法味。」又說：「沒有今世和後世，所以沒有業。如果沒有業，是誰造作，又是誰承受？既然沒有種子，又怎麼會有果報呢？」釋迦如來（Sakya Tathagata，釋迦牟尼佛）只是這樣說的。』 『當時，憂波提舍（Upatisya，舍利弗的俗名）和拘律陀（Kolita，目犍連的俗名）互相說道：「這樣的話，是魔說的，不是如來說的；也不是馬星比丘（Asvajit，佛陀的早期弟子之一）所說的。」魔知道后，就消失了。 『當時，二人又告訴弟子摩納（Manava，婆羅門教的青年）：『你們要仔細觀察，生老病死世間無人能免，我們現在已經能夠永遠滅除諸苦，你們今天想要追求什麼呢？』 『當時，魔王（Mara，佛教中的魔）又變化成馬星的形象，這樣說道：『誰能破壞生老病死？譬如有人說，我能破壞虛空，這是不可能的。如果說能破壞生老病死，也是這樣。』 『當時，拘律陀對魔王說：『我想要通達清凈的法，遠離諸苦，一切出家修行的人都沒有解脫這些煩惱痛苦的，所以我現在想要去見如來。魔王像野狐叫，卻說是獅子吼？外表雖然相似，但實際上不是獅子。魔王！你現在雖然化作比丘的形象，你所說的不是比丘所說的。比丘是破除一切煩惱的，破除煩惱的話語才是清凈的，說沒有善惡不是比丘所說。』 『當時，虛空中一切諸天（Devas，天神）都各自讚嘆說：『好啊，好啊！善男子！一切出家修行佛道是最殊勝的，佛道就是涅槃（Nirvana，解脫），你現在不受魔的迷惑。好啊，好啊！』當時，魔王感到非常痛苦，就消失了。當時，諸位弟子對兩位老師說：『既然老師現在接受了瞿曇沙門（Gotama Samana，釋迦牟尼佛）的無上正法，我們也應該去請教接受。』

【English Translation】 English version: 'They spoke thus. The Tathagata (title of the Buddha) often says, 「There is no result of good deeds, nor is there a result of bad deeds. If one can be close to the pleasures of the five desires, that person will obtain the taste of the nectar (immortality) of the Dharma.」 It is also said, 「There is no this life or the next life, therefore there is no karma. If there is no karma, who creates and who receives? Since there is no seed, how can there be a result?」 Sakya Tathagata (Sakyamuni Buddha) only says this.』 'At that time, Upatisya (Sariputra's lay name) and Kolita (Maudgalyayana's lay name) said to each other, 「Such words are spoken by Mara (demon), not by the Tathagata; nor are they spoken by the monk Asvajit (one of the early disciples of the Buddha).」 When Mara knew this, he disappeared.' 'At that time, the two also told their disciple Manava (a Brahmin youth), 「You should carefully observe that no one in the world can escape birth, old age, sickness, and death. We are now able to permanently eliminate all suffering. What do you seek today?」' 'At that time, Mara (the demon king) transformed himself into the form of Asvajit and said, 「Who can destroy birth, old age, sickness, and death? It is like someone saying, 『I can destroy the void,』 which is impossible. If one says they can destroy birth, old age, sickness, and death, it is the same.」' 'At that time, Kolita said to Mara, 「I wish to understand the pure Dharma and be free from all suffering. All who have left home have not found liberation from these afflictions and sufferings, therefore I now wish to go to the Tathagata. Mara is like a jackal howling, yet claims to be a lion』s roar? Although the appearance is similar, it is not actually a lion. Mara! Although you have transformed into the form of a monk, what you say is not what a monk would say. A monk breaks through all afflictions, and the words that break through afflictions are pure. Saying there is no good or evil is not what a monk would say.」' 'At that time, all the Devas (gods) in the sky praised, saying, 「Excellent, excellent! Good man! All who have left home to practice the Buddha's path are the most excellent. The Buddha's path is Nirvana (liberation). You are not deceived by Mara. Excellent, excellent!」 At that time, Mara suffered great distress and disappeared. Then, the disciples said to their two teachers, 「Since our teachers have now accepted the unsurpassed true Dharma of Gotama Samana (Sakyamuni Buddha), we should also go and ask to receive it.」'

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「時二大師與五百弟子前後圍繞，往迦蘭陀長者竹林。爾時，魔王復于其路化作大坑深百由旬，欲令諸人不得詣佛。如來知已即以神通，令彼二人所見平坦無有坑險。魔復於前化作大山高廣千里，如來神力令其不見。時魔復遣百千師子遮其道路；時諸師子見憂波提舍及拘律陀五百弟子，善心即生默然潛伏。諸人即得前至佛所，到已頭面禮敬佛足，卻住一面而白佛言：『世尊！唯愿如來聽我出家，我欲修佛清凈梵行。』佛言：『善來，諸善男子！恣意修集清凈梵行。』作是言已具比丘戒。

「爾時，魔王見是二人得出家已，即便化作自在天像，向于佛所而說偈言：

「『世間若有智慧人，　　具足成就世方術， 　　悉來禮敬供養我，　　我亦為彼說凈道。 　　瞿曇若欲度生死，　　今當誠心見歸依， 　　我今所說清凈道，　　如先佛說無有異。』

「我時以偈答魔王言：

「『我真實知八正道，　　能永遠離破諸苦， 　　汝等真實不能知，　　無以狐身師子吼。』

「爾時，魔王隱自在天像，復現梵像而說偈言：

「『真實遠離諸煩惱，　　能過三千大千界， 　　莫為眾生受諸苦，　　應當默然受禪樂。 　　世間乃至無一人，　　堪任盛受甘露味， 　　我今憐愍故告汝，

【現代漢語翻譯】 現代漢語譯本 當時，兩位大師（指舍利弗和目犍連）與五百弟子前後圍繞，前往迦蘭陀長者的竹林。那時，魔王又在他們前往的路上化作一個深達百由旬的大坑，想要阻止這些人去見佛陀。如來（佛陀）知道后，立即運用神通，使那兩人所見之處平坦，沒有坑險。魔王又在前方化作一座高廣千里的山，如來用神力使他們看不見。當時，魔王又派遣成百上千的獅子阻擋道路；當時，那些獅子見到優波提舍（舍利弗）和拘律陀（目犍連）的五百弟子，善心頓生，便默默地潛伏起來。這些人便得以到達佛陀所在之處，到達后，他們頭面禮敬佛足，退到一旁，向佛陀說道：『世尊！唯愿如來允許我們出家，我們想要修習佛陀清凈的梵行。』佛陀說：『善來，各位善男子！隨意修習清凈的梵行吧。』說完這些話，他們就具足了比丘戒。 當時，魔王見這二人已經出家，便化作自在天（欲界第六天之主）的形象，來到佛陀所在之處，並說偈語道： 『世間如果有智慧的人，具足成就世間的方術，都應當來禮敬供養我，我也為他們宣說清凈的道。瞿曇（佛陀），如果你想要度脫生死，現在應當誠心歸依我，我所說的清凈道，和先前的佛所說的沒有差別。』 當時，我用偈語回答魔王說： 『我真實地知道八正道（佛教的修行方法），能夠永遠脫離並破除各種痛苦，你們實際上並不知道，不要像狐貍一樣發出獅子的吼聲。』 當時，魔王隱藏了自在天的形象，又顯現出梵天（色界初禪天之主）的形象，並說偈語道： 『真正遠離各種煩惱，能夠超越三千大千世界，不要爲了眾生而承受各種痛苦，應當默默地享受禪定的快樂。世間甚至沒有一個人，能夠承受甘露的味道，我現在憐憫你，所以告訴你，'

【English Translation】 English version At that time, the two great masters (referring to Sariputra and Maudgalyayana) and their five hundred disciples were surrounding them, heading towards the bamboo grove of the elder Kalandaka. Then, the Mara king transformed the road ahead into a large pit, a hundred yojanas deep, intending to prevent these people from reaching the Buddha. Upon knowing this, the Tathagata (Buddha) immediately used his supernatural powers to make the area appear flat and without any pits or dangers to the two masters. The Mara then transformed the area ahead into a vast mountain, a thousand miles high and wide, but the Tathagata's divine power made it invisible to them. At that time, the Mara also sent hundreds of thousands of lions to block their path; when these lions saw Upatiṣya (Sariputra) and Kolita (Maudgalyayana) with their five hundred disciples, they developed good intentions and silently hid themselves. Thus, these people were able to reach the Buddha's location. Upon arriving, they bowed their heads and paid homage to the Buddha's feet, then stood aside and said to the Buddha: 'World Honored One! We beseech the Tathagata to allow us to leave home and become monks; we wish to cultivate the pure Brahma-conduct of the Buddha.' The Buddha said: 'Welcome, good men! Freely cultivate the pure Brahma-conduct.' After saying these words, they received the full monastic precepts of a Bhikkhu. Then, the Mara king, seeing that these two had left home, transformed himself into the form of a Lord of the Devas (the sixth heaven of the desire realm), approached the Buddha, and spoke in verse: 'If there are wise people in the world, who have fully mastered worldly arts, they should all come to pay homage and make offerings to me, and I will also teach them the pure path. Gautama (Buddha), if you wish to transcend birth and death, you should now sincerely take refuge in me. The pure path that I teach is no different from what the previous Buddhas have taught.' At that time, I replied to the Mara king in verse: 'I truly know the Noble Eightfold Path (the Buddhist path of practice), which can forever liberate and destroy all suffering. You do not truly know it, so do not roar like a lion with the body of a fox.' Then, the Mara king concealed his form as a Lord of the Devas and manifested himself as Brahma (the lord of the first dhyana heaven of the form realm), and spoke in verse: 'Truly free from all afflictions, able to transcend the three thousand great thousand worlds, do not endure suffering for the sake of sentient beings, you should silently enjoy the bliss of meditation. There is not even one person in the world who can bear the taste of nectar. I tell you this out of compassion,'

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應當速入于涅槃。』

「我時以偈復答魔言：

「『我見世間多眾生，　　能度生死大險河， 　　如是上中下品類，　　先得度已我乃滅。』

「爾時，魔王受大憂惱，入于苦宅還其所止。其諸眷屬各作是言：『我王何故受是大苦？』雖作是語無能知者。時魔婇女其數五百，身佩瓔珞莊嚴飾好，為魔波旬作諸伎樂，歌舞嬉戲以相娛樂。波旬以手而遮止之，婇女於是默然而住，從二至七，魔亦如是遮止至七。

「時有一女名曰電光，語波旬言：『大王何故如是愁惱如失天位，火災起耶？將無有怨不能壞乎？』波旬答言：『我有大怨謂釋種子，是大惡人成就幻術，若不治者我界則空。』諸婇女言：『彼釋種子，以何莊嚴？有何道力？誰為伴黨，能空王界？』魔王答言：『彼人以戒施忍莊嚴，無常苦空以為器甲。若壞眾生諸有受生，我莫能知其所住處，具足無上大神通力，大慈大悲而為伴黨，能度一切三有眾生，是故能令我界空虛。』

「時諸婇女聞佛功德，赍持香華及諸伎樂，來至佛所盡心供養。是大眾中唯佛見之，其餘眾生悉無睹者。爾時，大眾咸有疑心，即白佛言：『世尊！如是香華伎樂供養，將非舍利弗、目揵連等力所作耶？』佛言：『不也。此是波旬五百婇女供養之具，魔王不

【現代漢語翻譯】 『應當儘快進入涅槃。』

「當時我用偈語回答魔王說：

『我看到世間有許多眾生，能夠度過生死的大險河， 像這樣上、中、下各種品類，他們先得度脫之後我才入滅。』

「那時，魔王感到非常憂愁惱怒，回到他痛苦的住所。他的眷屬們各自說道：『我們的王為什麼如此痛苦？』雖然這樣說，卻沒有誰能知道原因。當時魔王的侍女有五百人，身上佩戴著瓔珞，裝飾得非常華麗，為魔王波旬演奏各種音樂，唱歌跳舞嬉戲來娛樂他。波旬用手製止她們，侍女們於是默默地停了下來，從兩次到七次，魔王也這樣制止了七次。

「當時有一個名叫電光的侍女，對波旬說：『大王為什麼如此憂愁煩惱，好像失去了天上的地位，或者發生了火災一樣？難道是有什麼怨敵你無法對付嗎？』波旬回答說：『我有一個大怨敵，就是釋迦族的後裔，他是個大惡人，掌握著幻術，如果我不除掉他，我的領地就會空虛。』侍女們說：『那個釋迦族的後裔，用什麼來莊嚴自己？有什麼道力？誰是他的同伴，能夠讓你的領地空虛？』魔王回答說：『那個人用戒律、佈施、忍辱來莊嚴自己，用無常、苦、空作為鎧甲。如果他能破除眾生的一切受生，我就無法知道他住在哪裡，他具足無上的大神通力，以大慈大悲作為同伴，能夠度脫一切三有眾生，所以能夠讓我的領地空虛。』

「當時，侍女們聽聞了佛陀的功德，拿著香花和各種樂器，來到佛陀所在的地方，盡心供養。在場的大眾中只有佛陀能看到她們，其餘的眾生都看不到。當時，大眾都感到疑惑，就問佛陀說：『世尊！這些香花和樂器的供養，難道不是舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）、目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）等人的力量所為嗎？』佛陀說：『不是的。這是波旬的五百個侍女供養的物品，魔王不

【English Translation】 'One should quickly enter Nirvana.'

'At that time, I replied to Mara with a verse:'

'I see many beings in the world, who can cross the great dangerous river of birth and death, Such as those of superior, middle, and inferior categories, after they are first liberated, then I will enter extinction.'

'At that time, the Mara King became greatly distressed and returned to his sorrowful dwelling. His retinue each said, 'Why is our king so distressed?' Although they said this, none could know the reason. At that time, the Mara's concubines, numbering five hundred, adorned with necklaces and beautiful ornaments, performed various music, songs, and dances for Mara Papiyas to entertain him. Papiyas stopped them with his hand, and the concubines then remained silent. From two to seven times, Mara stopped them in this way up to seven times.'

'At that time, a concubine named Electric Light said to Papiyas, 'Great King, why are you so worried and distressed, as if you have lost your heavenly position, or as if a fire has broken out? Is there perhaps an enemy that you cannot defeat?' Papiyas replied, 'I have a great enemy, called the descendant of the Sakya clan. He is a great evil person who has mastered illusionary arts. If I do not eliminate him, my realm will become empty.' The concubines said, 'How does that descendant of the Sakya clan adorn himself? What spiritual power does he possess? Who are his companions, that he can empty your realm?' The Mara King replied, 'That person adorns himself with precepts, giving, and patience, and uses impermanence, suffering, and emptiness as his armor. If he can break all beings' cycle of rebirth, I will not know where he dwells. He possesses supreme great spiritual powers, and has great compassion as his companions. He can liberate all beings in the three realms of existence, and therefore can make my realm empty.'

'At that time, the concubines, having heard of the Buddha's merits, brought incense, flowers, and various musical instruments, and came to the place where the Buddha was, offering their sincere devotion. Among the assembly, only the Buddha could see them, while the other beings could not. At that time, the assembly all had doubts, and asked the Buddha, 'World Honored One! Are these offerings of incense, flowers, and music not the work of Sariputra (one of the Buddha's ten great disciples, known for his wisdom) and Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers)?' The Buddha said, 'No. These are the offerings of Papiyas' five hundred concubines. The Mara King does not'

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久當來至此。』時諸婇女聞佛語已，心生歡喜，即得不失菩提心定。

「爾時，婇女長跪合掌，而說偈言：

「『如來永斷諸煩惱，　　能施眾生凈法眼， 　　令眾生度生死河，　　是故至心讚歎禮。 　　一切人天贊供養，　　具足無量無邊智， 　　愿佛為我開方便，　　令我得解于女身。 　　世尊修大空三昧，　　了了通達第一諦， 　　具足法寶大商主，　　愿壞魔力調我等。』

「爾時，婇女說偈贊已，即還魔所而說偈言：

「『王之自在非常我，　　亦未離生老病死， 　　眾苦煩惱繞王身，　　常行癡闇處惡道。 　　若欲度生老死河，　　當生信心詣如來， 　　我今欲還至佛所，　　咨受甘露斷諸味。』

「爾時，波旬生大惡心，欲以五繫系諸婇女；佛神力故而不能系，時諸婇女即還佛所。波旬眼見不能遮止，復于空中作毗嵐風，欲令諸女處處散滅不見於佛，以佛力故不能令壞。

「爾時，魔王啼哭懊惱，以大音聲告其妻子：『我今喪失大神通力，有一毒樹今出於世，為諸眾生說于斷滅，成就大幻有巧方便。』魔諸眷屬聞是語已，悉來聚集至魔王所：『大王何故生大愁苦，既無退相又無火災，欲界之中亦無怨敵？』魔王言：『子！汝今不見，世有一人坐菩提樹，

【現代漢語翻譯】 現代漢語譯本 『（佛陀說）你們應當早就來到這裡。』當時，那些婇女（宮女）聽了佛陀的話后，心中生起歡喜，立刻獲得了不退失的菩提心（覺悟之心）的堅定。

那時，婇女們長跪合掌，並說偈頌道：

『如來（佛陀）永遠斷除了各種煩惱，能夠施予眾生清凈的法眼（智慧之眼）， 使眾生度過生死之河，因此我至誠地讚歎禮拜。 一切人天都讚美供養您，您具足無量無邊的智慧， 愿佛陀為我開示方便法門，使我能夠解脫這女身。 世尊修習大空三昧（一種禪定），完全通達第一諦（真理）， 具足法寶的大商主（引導者），愿您摧毀魔力，調伏我們。』

那時，婇女們說完偈頌讚美后，就回到魔王那裡，並說偈頌道：

『大王您的自在並非真實的我，也未能脫離生老病死， 各種痛苦煩惱纏繞著您的身體，您常常在愚癡黑暗中行走于惡道。 如果想要度過生老死之河，應當生起信心前往如來（佛陀）那裡， 我現在想要回到佛陀那裡，去接受甘露（佛法）斷除各種慾望。』

那時，波旬（魔王）生起極大的噁心，想要用五種束縛來束縛這些婇女；但由於佛陀的神力，他無法束縛她們，這時，婇女們就回到了佛陀那裡。波旬眼見無法阻止，又在空中製造毗嵐風（強風），想要讓這些婇女四處散滅，無法見到佛陀，但由於佛陀的力量，也無法破壞。

那時，魔王啼哭懊惱，大聲地告訴他的妻子們：『我如今喪失了強大的神通力量，有一棵毒樹現在出現在世間，為眾生宣說斷滅之法，成就了巨大的幻術和巧妙的方便。』魔王的眷屬們聽到這些話后，都聚集到魔王那裡：『大王為何如此愁苦，既沒有退敗的跡象，也沒有火災，欲界之中也沒有怨敵？』魔王說：『孩子們！你們現在沒有看到，世間有一個人坐在菩提樹下，

【English Translation】 English version 'You should have come here long ago.' At that time, the courtesans, having heard the Buddha's words, felt joy in their hearts and immediately attained the steadfastness of the Bodhi mind (mind of enlightenment) without falling back.

Then, the courtesans knelt down, joined their palms, and spoke in verses:

'The Tathagata (Buddha) has forever severed all afflictions, and is able to bestow upon sentient beings the pure Dharma eye (eye of wisdom),' 'Enabling sentient beings to cross the river of birth and death, therefore, I wholeheartedly praise and bow in reverence.' 'All humans and gods praise and make offerings to you, you are endowed with immeasurable and boundless wisdom,' 'May the Buddha open up expedient means for me, so that I may be liberated from this female body.' 'The World Honored One cultivates the great Samadhi of Emptiness (a state of meditation), thoroughly understanding the First Truth (ultimate reality),' 'The great merchant (guide) who possesses the treasure of the Dharma, may you destroy the power of Mara (demon) and subdue us.'

Then, after the courtesans finished speaking the verses of praise, they returned to Mara and spoke in verses:

'O King, your freedom is not the true self, nor have you escaped birth, old age, sickness, and death,' 'Various sufferings and afflictions entangle your body, you constantly walk in the darkness of ignorance on evil paths.' 'If you wish to cross the river of birth, old age, and death, you should generate faith and go to the Tathagata (Buddha),' 'I now wish to return to the Buddha, to receive the nectar (Dharma) and sever all desires.'

At that time, Mara (demon king) generated great evil intent, wishing to bind the courtesans with five fetters; but due to the Buddha's divine power, he could not bind them. Then, the courtesans returned to the Buddha. Mara, seeing that he could not stop them, created a violent wind in the sky, wishing to scatter the women everywhere so that they could not see the Buddha, but due to the Buddha's power, he could not destroy them.

At that time, the demon king wept and lamented, and with a loud voice, he told his wives: 'I have now lost my great supernatural powers. A poisonous tree has now appeared in the world, preaching the doctrine of annihilation to sentient beings, achieving great illusions and skillful means.' The demon's retinue, having heard these words, all gathered at the demon king's place: 'O King, why are you so distressed? There are no signs of defeat, nor is there a fire disaster, and there are no enemies in the desire realm?' The demon king said: 'Children! You do not see now, there is a person sitting under the Bodhi tree,'

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壞四兵眾，猶如猛火焚燒乾草。世間所有一切智人，今已歸屬如此，即是我之怨敵。汝今不見五百婇女，舍我而去歸依彼耶？汝等若不治彼釋子，如此三千大千世界不久當空。汝等各當牢自莊嚴，咸共盡力除彼釋子。』魔子言曰：『善哉，大王！我當莊嚴盡其神力。若我能除，善哉，快矣！如其不能，復當歸依。』

「魔王復曰：『惡人！汝今云何發如是言？』『大王！瞿曇沙門往獨一己坐菩提樹猶難沮壞，況今眷屬無量殷多而可除滅！』魔王言：『愛子！若能殺彼瞿曇沙門，甚善，甚善！如其不能，自守土境。』

「爾時，四兵其數無量，滿閻浮提高八十由延，放大惡風降注大雨，手拍須彌動四天下。出大惡聲如大龍王、夜叉、諸鬼，振動一切河池泉源，一切龍、鬼、人、天之等，咸皆怖畏心驚毛豎。時彼魔眾于須彌山取一大石，欲令覆蓋王舍大城迦蘭陀林。『諸善男子！我于爾時，即入破魔力勢三昧。魔子爾時所雨刀槊箭石火毒，以我力故，皆悉變為憂缽羅華、缽頭摩華、拘勿頭華、分陀利華，墮王舍城，復雨種種微妙好香；變是惡聲作如來聲、法聲、僧聲、神通之聲、波羅蜜聲、不退轉聲、菩薩之聲、破四魔聲、涅槃音聲，壞其惡風令無遺余；其土所有一切草木，悉皆變為微妙七寶。我身爾時高至

【現代漢語翻譯】 現代漢語譯本 『你們這些邪惡的四種軍隊，就像猛火焚燒乾草一樣。世間所有自詡為智者的人，現在都歸順了那個人，他就是我的仇敵。你們難道沒看到五百個宮女，捨棄我而去歸依他了嗎？你們如果不能除掉那個釋迦族人（釋子，指釋迦牟尼的弟子），那麼這個三千大千世界很快就會空無一人。你們各自應當嚴陣以待，同心協力除掉那個釋迦族人。』魔子說：『好，大王！我將全力以赴。如果我能除掉他，那就太好了！如果不能，我再回來歸順您。』 魔王又說：『惡人！你為何說出這樣的話？』『大王！瞿曇沙門（瞿曇，釋迦牟尼的姓氏；沙門，出家修道的人）獨自一人坐在菩提樹下都難以摧毀，更何況現在他的眷屬眾多，又怎麼可能被消滅呢！』魔王說：『愛子！如果能殺死那個瞿曇沙門，那就太好了！如果不能，就守好自己的領土。』 當時，四種軍隊數量無量，遍佈閻浮提（閻浮提，佛教中指我們所居住的世界）高八十由旬（由旬，古印度長度單位），颳起狂風，降下暴雨，拍打須彌山（須彌山，佛教中世界的中心）震動四方。發出巨大的惡聲，如同龍王、夜叉（夜叉，佛教中的一種鬼神）、各種鬼怪，震動一切河流池塘泉水，一切龍、鬼、人、天等，都感到恐懼，心驚膽戰，毛髮豎立。當時，那些魔眾從須彌山上取下一塊巨石，想要覆蓋王舍城（王舍城，古印度城市名）的迦蘭陀林（迦蘭陀林，王舍城附近的一處竹林）。『各位善男子！我當時，就進入了破魔力勢三昧（三昧，佛教中的一種禪定狀態）。魔子當時所降下的刀、矛、箭、石頭、火焰、毒藥，因為我的力量，都變成了優缽羅華（優缽羅華，青蓮花）、缽頭摩華（缽頭摩華，紅蓮花）、拘勿頭華（拘勿頭華，黃蓮花）、分陀利華（分陀利華，白蓮花），落到王舍城，又降下各種微妙的好香；把那些惡聲變成了如來（如來，佛的稱號）的聲音、佛法（法）的聲音、僧團（僧）的聲音、神通的聲音、波羅蜜（波羅蜜，佛教中到達彼岸的方法）的聲音、不退轉的聲音、菩薩的聲音、破除四魔的聲音、涅槃（涅槃，佛教中解脫的狀態）的聲音，摧毀了那些狂風，使其無影無蹤；那片土地上的一切草木，都變成了微妙的七寶。我當時的身高達到了』

【English Translation】 English version 'These evil fourfold armies are like fierce fire burning dry grass. All the so-called wise people in the world have now submitted to that one, who is my enemy. Have you not seen the five hundred palace women, abandoning me to take refuge in him? If you cannot eliminate that Shakya (Shakya, referring to the clan of Shakyamuni) offspring, this great trichiliocosm will soon be empty. Each of you should be well-prepared and work together to eliminate that Shakya offspring.' The demon son said, 'Excellent, Great King! I will exert all my divine power. If I can eliminate him, that would be wonderful! If I cannot, I will return to submit to you.' The demon king then said, 'Evil one! Why do you speak such words?' 'Great King! It is difficult to destroy the Shramana Gautama (Gautama, Shakyamuni's family name; Shramana, a wandering ascetic) even when he sits alone under the Bodhi tree, let alone now that he has countless followers. How can he be eliminated?' The demon king said, 'Beloved son! If you can kill that Shramana Gautama, that would be excellent! If you cannot, then guard your own territory.' At that time, the four armies were countless, covering Jambudvipa (Jambudvipa, the world we live in according to Buddhism) to a height of eighty yojanas (yojana, an ancient Indian unit of distance), unleashing fierce winds and torrential rain, striking Mount Sumeru (Mount Sumeru, the center of the world in Buddhist cosmology) and shaking the four directions. They emitted great evil sounds like dragon kings, yakshas (yaksha, a type of spirit in Buddhism), and various ghosts, shaking all rivers, ponds, and springs. All dragons, ghosts, humans, and gods were terrified, their hearts trembling, and their hair standing on end. At that time, those demon hosts took a large rock from Mount Sumeru, intending to cover the city of Rajagriha (Rajagriha, an ancient Indian city) and the Kalandaka Grove (Kalandaka Grove, a bamboo grove near Rajagriha). 'Good men! At that time, I entered the Samadhi (Samadhi, a state of meditative absorption) of breaking the power of demons. The swords, spears, arrows, stones, fire, and poison that the demon son rained down, by my power, all transformed into utpala flowers (utpala, blue lotus), padma flowers (padma, red lotus), kumuda flowers (kumuda, yellow lotus), and pundarika flowers (pundarika, white lotus), falling upon Rajagriha, and also raining down various subtle and fragrant scents; the evil sounds transformed into the voice of the Tathagata (Tathagata, an epithet of the Buddha), the voice of the Dharma (Dharma, the teachings of the Buddha), the voice of the Sangha (Sangha, the Buddhist monastic community), the voice of supernatural powers, the voice of Paramita (Paramita, the perfections leading to enlightenment), the voice of non-retrogression, the voice of Bodhisattvas, the voice of breaking the four demons, and the voice of Nirvana (Nirvana, the state of liberation), destroying the evil winds, leaving no trace; all the plants and trees in that land transformed into exquisite seven treasures. At that time, my body reached a height of'

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初禪，三十二相、八十種好，放大光明悉照三千大千世界。其中所有一切天人、諸龍、夜叉、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，地獄、畜生、餓鬼等類，皆見我身。』無量諸天大設供養，華香幡蓋伎樂之屬，三惡眾生稱南無佛。即得解脫受人天身。

「爾時，魔眾見佛示現如是神力皆生信心，生信心已即說偈言：

「『我今歸依于如來，　　凈身口意無上智， 　　能示魔界八正道，　　施闇眾生大光明， 　　具足大力無能勝，　　等視一切如子想， 　　其心平等如虛空，　　故我稽首大商主。 　　煩惱不污修慈悲，　　獲得吉祥示因果， 　　能施眾生真解脫，　　是故我今稽首禮。 　　大慈大悲天中天，　　最勝無上之世尊， 　　說一切法如水月，　　我今敬禮大幻師。 　　眾生遇重煩惱病，　　是故歸依大醫王， 　　三惡眾生貧七財，　　今當歸依離諸漏。 　　唯愿哀愍聽我懺，　　于佛所生諸噁心， 　　佛是眾生慈父母，　　我今棄捨諸魔業。 　　我能請召諸眾生，　　為其發起菩提心， 　　愿為我說無上道，　　具足何等得菩提？ 　　我今獻奉妙香華，　　為眾生故供養佛， 　　親近善友善思惟，　　至心聽受如法住。』

「爾時，五百婇女及

【現代漢語翻譯】 現代漢語譯本 『初禪（Dhyana，禪定的一種），佛陀顯現三十二相（Mahapurusa Laksana，佛陀的32種殊勝的身體特徵）、八十種好（Anuvyanjana，佛陀的80種較小的身體特徵），放出巨大的光明，照耀整個三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個巨大世界系統）。其中所有一切天人（Deva，天神）、諸龍（Naga，神龍）、夜叉（Yaksa，一種守護神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種巨鳥）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種巨蟒神）、人、非人等，以及地獄、畜生、餓鬼等各類眾生，都能看見我的身體。』無量的諸天都大設供養，用鮮花、香、幡蓋、伎樂等供奉，三惡道的眾生稱念『南無佛（Namo Buddhaya，皈依佛陀）』，就能立即解脫，獲得人天之身。 『那時，魔眾看見佛陀示現如此神力，都生起了信心。生起信心后，他們就說了偈頌： 『我今歸依于如來（Tathagata，佛陀的稱號），清凈身口意，擁有無上智慧，能為魔界指示八正道（Aryastangika-marga，達到涅槃的八種正確方法），施予黑暗眾生大光明，具足大力，無能勝過，平等看待一切眾生如同看待自己的孩子，其心平等如虛空，所以我頂禮大商主（Mahasarthavaha，佛陀的稱號）。 煩惱不能污染，修持慈悲，獲得吉祥，揭示因果，能施予眾生真正的解脫，因此我今天頂禮。大慈大悲的天中天（Devatideva，諸天之上的天神），最殊勝無上的世尊（Bhagavan，佛陀的稱號），所說一切法如水中月影，我今天敬禮大幻師（Mahamaya，佛陀的稱號）。 眾生遭遇嚴重的煩惱病，因此歸依大醫王（Mahavaidya，佛陀的稱號），三惡道的眾生貧乏七聖財（Sapta Dhana，七種聖潔的財富），現在應當歸依，遠離一切煩惱。唯愿您哀憫，聽我懺悔，對於佛陀所生起的種種噁心，佛陀是眾生的慈父慈母，我今天捨棄一切魔的行徑。 我能請召一切眾生，為他們發起菩提心（Bodhi-citta，覺悟之心），愿您為我說無上道（Anuttara-marga，最高的道路），具足什麼才能獲得菩提（Bodhi，覺悟）？我今天獻上美妙的香花，爲了眾生的緣故供養佛陀，親近善友，善於思惟，至誠聽受，如法修行。』 『那時，五百婇女（Caitra，宮女）以及』

【English Translation】 English version 'In the first Dhyana (meditative absorption), the Buddha manifested the thirty-two marks (Mahapurusa Laksana) and eighty minor marks (Anuvyanjana), emitting great light that illuminated the entire Trisahasra-Mahasahasra-Lokadhatu (a great world system). All beings within it, including Devas (gods), Nagas (dragons), Yakshas (nature spirits), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, non-humans, and those in hell, as animals, and hungry ghosts, could see my body.' Countless Devas made great offerings, with flowers, incense, banners, canopies, and music. Beings in the three evil realms, by reciting 'Namo Buddhaya (Homage to the Buddha),' would immediately be liberated and attain human or heavenly bodies. 'At that time, the demon hosts, seeing the Buddha display such divine power, all developed faith. Having developed faith, they spoke these verses: 'I now take refuge in the Tathagata (the Buddha), whose body, speech, and mind are pure, who possesses unsurpassed wisdom, who can show the Eightfold Path (Aryastangika-marga) to the demon realm, who bestows great light upon beings in darkness, who possesses great power that none can overcome, who regards all beings as his own children, whose mind is as equanimous as space, therefore I bow my head to the Great Merchant (Mahasarthavaha). Free from the defilements of afflictions, cultivating loving-kindness and compassion, attaining auspiciousness, revealing cause and effect, able to bestow true liberation upon beings, therefore I bow my head in reverence today. The great compassionate one, the Deva of Devas (Devatideva), the most supreme and unsurpassed Bhagavan (the Buddha), who speaks of all dharmas as reflections in water, I now pay homage to the Great Illusionist (Mahamaya). Beings suffer from severe afflictions, therefore they take refuge in the Great Physician (Mahavaidya). Beings in the three evil realms are impoverished of the seven noble treasures (Sapta Dhana), now they should take refuge, and be free from all defilements. I beseech you to have compassion and hear my repentance, for the evil thoughts I have had towards the Buddha. The Buddha is the compassionate father and mother of all beings, and today I abandon all demonic actions. I can summon all beings, and inspire them to generate Bodhicitta (the mind of enlightenment). I beseech you to speak to me of the unsurpassed path (Anuttara-marga), what must one possess to attain Bodhi (enlightenment)? Today I offer exquisite incense and flowers, for the sake of all beings, I make offerings to the Buddha, I will associate with good friends, contemplate well, listen with sincerity, and practice according to the Dharma.' 'At that time, five hundred palace women (Caitra) and'

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魔眷屬，以妙香華幡蓋伎樂供養於我。此供養具，遍至無量恒河沙等諸佛世界，一時供養無量諸佛。一切魔眾悉皆睹見一切諸佛形色修短方圓之相，等無有異，唯師子座、世界樹林、所居舍宅差別不同。魔眾見已，各心歡喜，坐于佛邊至心聽法。聽受法己還波旬所，啟白魔言：『我等往至彼瞿曇所，盡其神力乃至不能令一毛動。大王當知，我今已屬瞿曇沙門。』爾時，波旬心惡生瞋，即作是念：『我當云何殺彼釋子除滅此怨？』爾時波旬及其眷屬，心生憂惱，入于苦宅。

大方等大集經寶幢分中往古品第二

「爾時，魔眾復還我所，而白我言：『世尊！我欲大乘念于大乘，欲具神通大慈大悲。世尊！菩薩摩訶薩具足幾法，不近惡友，速得成就阿耨多羅三藐三菩提。』

「『善男子！菩薩摩訶薩具足四法不近惡友，速得成就阿耨多羅三藐三菩提。何等為四？一者、若有菩薩不貪諸法不捨諸法，不受諸法不覺諸法，亦無有我及以我所想，行於佈施不求果報，不生貪著不捨不取，亦無覺知我我所想，乃至般若亦復如是；二者、若有菩薩不見眾生壽命士夫，亦復不捨于眾生界，不貪不取，亦無覺知我我所想；三者、若有菩薩不見色聲香味觸法，不捨色聲香味觸法，不捨不取，亦無覺知我我所想；四者、若有

【現代漢語翻譯】 現代漢語譯本 魔的眷屬們，用美妙的香、花、幡蓋、伎樂來供養我。這些供養的器具，遍及無量恒河沙數般的諸佛世界，同時供養無量諸佛。一切魔眾都看見了所有諸佛的形色、高矮、方圓的相貌，完全沒有差別，只有獅子座、世界樹林、所居住的房舍有所不同。魔眾看見后，各自心生歡喜，坐在佛的身邊，至誠地聽法。聽受佛法后，他們回到波旬（魔王名）那裡，稟告魔王說：『我們前往瞿曇（釋迦牟尼佛的姓）那裡，用盡我們的神力，甚至不能讓他的一根毫毛動一下。大王應當知道，我們現在已經歸屬於瞿曇沙門（出家修道者）。』當時，波旬心中惡念頓生，怒火中燒，就想：『我應當如何殺死這個釋迦族人，消除這個仇恨？』當時，波旬和他的眷屬，心中憂愁煩惱，陷入痛苦的境地。 《大方等大集經·寶幢分》中的《往古品》第二 『那時，魔眾又回到我這裡，對我說：『世尊！我想要修習大乘，唸誦大乘，想要具足神通、大慈大悲。世尊！菩薩摩訶薩（偉大的菩薩）具足哪些法，才能不親近惡友，迅速成就阿耨多羅三藐三菩提（無上正等正覺）？』 『善男子！菩薩摩訶薩具足四種法，就能不親近惡友，迅速成就阿耨多羅三藐三菩提。是哪四種呢？第一，如果有菩薩不貪著諸法，也不捨棄諸法，不接受諸法，也不覺知諸法，也沒有我以及我所的想法，行佈施時不求果報，不生貪著，不捨棄也不執取，也沒有覺知我以及我所的想法，乃至般若（智慧）也是如此；第二，如果有菩薩不見眾生的壽命、士夫（指人），也不捨棄眾生界，不貪著也不執取，也沒有覺知我以及我所的想法；第三，如果有菩薩不見色、聲、香、味、觸、法，也不捨棄色、聲、香、味、觸、法，不捨棄也不執取，也沒有覺知我以及我所的想法；第四，如果有菩薩

【English Translation】 English version The retinue of Mara, with exquisite incense, flowers, banners, canopies, and music, made offerings to me. These offerings reached countless Buddha worlds, as numerous as the sands of the Ganges River, simultaneously offered to countless Buddhas. All the Maras beheld the forms, colors, heights, and shapes of all the Buddhas, without any difference, except for the lion thrones, the world-tree forests, and the dwellings where they resided. Having seen this, the Maras were filled with joy, sat beside the Buddhas, and listened to the Dharma with utmost sincerity. After receiving the Dharma, they returned to Mara Papiyas (the king of demons) and reported to him, 『We went to that Gautama (Buddha's family name), and with all our divine power, we could not even make a single hair of his move. Great King, know that we now belong to the Shramana (ascetic) Gautama.』 At that time, Mara』s heart was filled with evil thoughts and anger, and he thought, 『How shall I kill this Shakya (Buddha's clan) and eliminate this hatred?』 Then, Mara and his retinue were filled with sorrow and distress, and entered a state of suffering. From the 'Ancient Times' chapter, the second section of the 'Banner of Jewels' division of the Mahavaipulya Mahasamghata Sutra 『Then, the Maras returned to me and said, 『World Honored One! We wish to practice the Mahayana, to recite the Mahayana, and to possess the supernatural powers, great compassion, and great mercy. World Honored One! What qualities must a Bodhisattva Mahasattva (great Bodhisattva) possess to avoid bad companions and quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)?』 『Good man! A Bodhisattva Mahasattva who possesses four qualities will not associate with bad companions and will quickly attain Anuttara-samyak-sambodhi. What are the four? First, if a Bodhisattva does not crave dharmas (teachings), nor abandon dharmas, nor accept dharmas, nor perceive dharmas, and has no thought of self or what belongs to self, practices giving without seeking reward, without attachment, without abandoning or grasping, and without perceiving self or what belongs to self, and so it is even with prajna (wisdom); second, if a Bodhisattva does not see the life span or the individual of beings, nor does he abandon the realm of beings, without craving or grasping, and without perceiving self or what belongs to self; third, if a Bodhisattva does not see form, sound, smell, taste, touch, or dharma, nor does he abandon form, sound, smell, taste, touch, or dharma, without abandoning or grasping, and without perceiving self or what belongs to self; fourth, if a Bodhisattva

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菩薩能深觀察如是等法，于佛正智不生覺觀。何以故？斷一切行斷一切智，名為佛智。無有無乘，無聲無想無字，無有無量，無生無出無滅，無想無礙無障，無見寂靜，無我無命無名，無明無闇無處無界，無根無翅無有思惟，無食無貪無凈無垢，無塵無節無邊無數，無行無受無業無宅，無取無作無可顯示，無念念滅即是佛智。猶如虛空，如空無覺不可宣說，無有染著無有覺知。善男子！菩薩具足如是等法，不親惡友，速得成就阿耨多羅三藐三菩提。

「『善男子！若有能求如是智慧，當知是人能觀二法；所謂眼色，乃至意法。復有二法：生死、涅槃。復有二法：一生、二有。復有二法：一常、二斷。復有二法：眾生、壽命。復有二法：一此、二彼。復有二法：一內、二外。諸善男子！若有欲求如是佛智，離是二法觀異法者，當知是人則不能得。善男子！譬如有人求火取水，求水取火，求食取石，求華取鐵，求香取尸，求衣取木，求于涂香而取虛空，求佛智者若離是二更觀異法，亦復如是。』」

是時，寶坊大會之中，有一菩薩名曰地意，聞是語已，白佛言：「世尊！不可說義可覺知不？若不可覺，云何得名一切智耶？」

「善男子！不可說智即一切智。善男子！我今問汝，隨汝意答。于意云何？我

【現代漢語翻譯】 現代漢語譯本 菩薩能夠深入觀察這些法，對於佛陀的真正智慧不會產生任何覺觀。為什麼呢？因為斷絕一切行為，斷絕一切智，才稱為佛智。它沒有載具，沒有聲音，沒有思想，沒有文字，沒有數量，沒有產生，沒有出現，沒有滅亡，沒有思想障礙，沒有阻礙，沒有見解，寂靜無聲，沒有自我，沒有生命，沒有名稱，沒有光明，沒有黑暗，沒有處所，沒有界限，沒有根，沒有翅膀，沒有思慮，沒有食物，沒有貪婪，沒有清凈，沒有污垢，沒有塵埃，沒有節制，沒有邊際，沒有數量，沒有行為，沒有感受，沒有業力，沒有住所，沒有獲取，沒有造作，沒有可以顯示的東西，沒有念頭生滅，這就是佛智。它就像虛空一樣，像虛空一樣沒有感覺，不可言說，沒有染著，沒有覺知。善男子！菩薩如果具備這些法，不親近惡友，很快就能成就阿耨多羅三藐三菩提（無上正等正覺）。 『善男子！如果有人想要尋求這樣的智慧，應當知道這個人能夠觀察兩種法：所謂的眼和色，乃至意和法。還有兩種法：生死和涅槃。還有兩種法：一生和二有。還有兩種法：常和斷。還有兩種法：眾生和壽命。還有兩種法：此和彼。還有兩種法：內和外。諸位善男子！如果有人想要尋求這樣的佛智，卻離開這兩種法去觀察其他不同的法，應當知道這個人就不能得到佛智。善男子！譬如有人想要取火卻取水，想要取水卻取火，想要取食物卻取石頭，想要取花卻取鐵，想要取香卻取屍體，想要取衣服卻取木頭，想要涂香卻取虛空，想要尋求佛智卻離開這兩種法去觀察其他不同的法，也是如此。』 這時，在寶坊大會之中，有一位菩薩名叫地意，聽了這些話后，對佛說：『世尊！不可言說的意義可以被覺知嗎？如果不能被覺知，怎麼能稱為一切智呢？』 『善男子！不可言說的智慧就是一切智。善男子！我現在問你，你隨意回答。你認為如何？我

【English Translation】 English version A Bodhisattva, deeply observing such dharmas, does not generate any perception or contemplation regarding the Buddha's true wisdom. Why is this so? Because the cessation of all actions and the cessation of all knowledge is called Buddha's wisdom. It has no vehicle, no sound, no thought, no words, no quantity, no arising, no appearing, no ceasing, no thought-hindrance, no obstruction, no view, it is silent, without self, without life, without name, without light, without darkness, without place, without boundary, without root, without wings, without contemplation, without food, without greed, without purity, without defilement, without dust, without restraint, without limit, without number, without action, without feeling, without karma, without dwelling, without grasping, without making, without anything that can be shown, without the arising and ceasing of thoughts, this is Buddha's wisdom. It is like space, like space without feeling, inexpressible, without attachment, without awareness. Good man! If a Bodhisattva possesses these dharmas and does not associate with evil friends, he will quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). 'Good man! If someone seeks such wisdom, they should know that this person can observe two dharmas: the so-called eye and form, and even mind and dharma. There are also two dharmas: birth and death, and Nirvana. There are also two dharmas: one life and two existences. There are also two dharmas: permanence and annihilation. There are also two dharmas: sentient beings and lifespan. There are also two dharmas: this and that. There are also two dharmas: inner and outer. Good men! If someone wants to seek such Buddha's wisdom, but leaves these two dharmas to observe other different dharmas, they should know that this person cannot attain Buddha's wisdom. Good man! For example, if someone wants to get fire but gets water, wants to get water but gets fire, wants to get food but gets stones, wants to get flowers but gets iron, wants to get fragrance but gets a corpse, wants to get clothes but gets wood, wants to apply perfume but gets space, if someone wants to seek Buddha's wisdom but leaves these two dharmas to observe other different dharmas, it is the same.' At that time, in the assembly of the Jewel Pavilion, there was a Bodhisattva named Earth-Intent, who, after hearing these words, said to the Buddha: 'World Honored One! Can the meaning that cannot be spoken be perceived? If it cannot be perceived, how can it be called all-knowing?' 'Good man! The wisdom that cannot be spoken is all-knowing. Good man! I will now ask you, answer as you wish. What do you think? I

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得如來一切智時，有所得不？」

地意菩薩即便思惟：「我若說有，即是常見；如其說無，即是斷見。我等當遠離如是二邊，說于中道。」思惟是已，白佛言：「世尊！如是義者，亦有亦無。世尊！若不出滅、無數無量、非明非闇，即是佛智。」

電意菩薩言：「世尊！若無去來即是佛智。」

善見菩薩言：「世尊！無得無離、無證無修，即是佛智。」

無盡意菩薩言：「世尊！若法不為三世所攝，不墮三界，非是三結、三智三乘、陰入界等，無有增減即是佛智。」

金剛意菩薩言：「世尊！若不分別凡法聖法、學無學法，聲聞緣覺及以佛法，即是佛智。」

堅意菩薩言：「世尊！如法無轉即是佛智。」

寶手菩薩言：「世尊！若觀諸法生壞之相，觀已通達知無得失，即是佛智。」

善覺意菩薩言：「世尊！三界眾生，從意觀意亦不覺意，即是佛智。」

分別怨親菩薩言：「世尊！若有人能不樂煩惱、不厭煩惱，不愛不瞋、不捨不求、不施不念，即是佛智。」

蓮華子菩薩言：「世尊！不樂罪福得深法忍，不覺不知我及我所。若不覺知我我所者，即是佛智。」

月光童子菩薩言：「世尊！若能觀察一切諸法猶如水月，亦不見法有增有減，即是佛

【現代漢語翻譯】 現代漢語譯本： 『當獲得如來（Tathagata，佛的稱號）的一切智慧時，是否有所得呢？』

地意菩薩（Diyi Bodhisattva）隨即思索：『如果我說有所得，那就是常見；如果說無所得，那就是斷見。我們應當遠離這兩種極端，說中道。』 思考完畢，他向佛陀說道：『世尊！就這個意義而言，既可以說有，也可以說無。世尊！如果它不屬於生滅、不可計數、不可衡量、非明非暗，那就是佛的智慧。』

電意菩薩（Dianyi Bodhisattva）說：『世尊！如果沒有來去，那就是佛的智慧。』

善見菩薩（Shanjian Bodhisattva）說：『世尊！沒有獲得，沒有舍離，沒有證悟，沒有修行，那就是佛的智慧。』

無盡意菩薩（Wujinyi Bodhisattva）說：『世尊！如果一個法不被過去、現在、未來三世所包含，不屬於欲界、色界、無色界三界，不是三結（貪、嗔、癡），不是三智（一切智、道種智、一切種智），不是三乘（聲聞乘、緣覺乘、菩薩乘），不屬於五陰、十二入、十八界等，沒有增減，那就是佛的智慧。』

金剛意菩薩（Jingangyi Bodhisattva）說：『世尊！如果不分別凡夫之法和聖人之法，有學之法和無學之法，聲聞、緣覺以及佛法，那就是佛的智慧。』

堅意菩薩（Jianyi Bodhisattva）說：『世尊！如果法不發生轉變，那就是佛的智慧。』

寶手菩薩（Baoshou Bodhisattva）說：『世尊！如果觀察諸法生起和壞滅的現象，觀察后通達知曉沒有得失，那就是佛的智慧。』

善覺意菩薩（Shanjueyi Bodhisattva）說：『世尊！三界眾生，從意識觀察意識，也無法覺察到意識，那就是佛的智慧。』

分別怨親菩薩（Fenbieyuanqin Bodhisattva）說：『世尊！如果有人能夠不貪戀煩惱，不厭惡煩惱，不愛不恨，不捨不求，不施不念，那就是佛的智慧。』

蓮華子菩薩（Lianhuazi Bodhisattva）說：『世尊！不貪戀罪業和福報，獲得甚深的法忍，不覺知我以及我所擁有的。如果不覺知我以及我所擁有的，那就是佛的智慧。』

月光童子菩薩（Yueguang Tongzi Bodhisattva）說：『世尊！如果能夠觀察一切諸法如同水中的月亮，也看不到法有增加或減少，那就是佛的智慧。』

【English Translation】 English version: 'When one attains the All-Wisdom of the Tathagata (a title for the Buddha), is there anything obtained?'

Diyi Bodhisattva immediately pondered: 'If I say there is something obtained, that is the view of permanence; if I say there is nothing obtained, that is the view of annihilation. We should stay away from these two extremes and speak of the Middle Way.' Having pondered this, he said to the Buddha: 'World Honored One! In this sense, it can be said that there is and there is not. World Honored One! If it does not belong to arising and ceasing, is countless and immeasurable, neither bright nor dark, that is the wisdom of the Buddha.'

Dianyi Bodhisattva said: 'World Honored One! If there is no going or coming, that is the wisdom of the Buddha.'

Shanjian Bodhisattva said: 'World Honored One! Without obtaining, without abandoning, without realization, without cultivation, that is the wisdom of the Buddha.'

Wujinyi Bodhisattva said: 'World Honored One! If a dharma is not encompassed by the three times (past, present, future), does not belong to the three realms (desire realm, form realm, formless realm), is not the three fetters (greed, hatred, delusion), is not the three wisdoms (all-wisdom, path-wisdom, all-knowing wisdom), is not the three vehicles (Shravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle), does not belong to the five aggregates, twelve entrances, eighteen realms, etc., and has no increase or decrease, that is the wisdom of the Buddha.'

Jingangyi Bodhisattva said: 'World Honored One! If one does not differentiate between the dharma of ordinary beings and the dharma of sages, the dharma of those who are learning and those who have completed learning, the Shravakas, Pratyekabuddhas, and the Buddhadharma, that is the wisdom of the Buddha.'

Jianyi Bodhisattva said: 'World Honored One! If the dharma does not change, that is the wisdom of the Buddha.'

Baoshou Bodhisattva said: 'World Honored One! If one observes the phenomena of the arising and ceasing of all dharmas, and after observing, understands that there is no gain or loss, that is the wisdom of the Buddha.'

Shanjueyi Bodhisattva said: 'World Honored One! Beings in the three realms, observing consciousness from consciousness, also cannot perceive consciousness, that is the wisdom of the Buddha.'

Fenbieyuanqin Bodhisattva said: 'World Honored One! If someone is able to neither delight in afflictions nor be averse to afflictions, neither love nor hate, neither abandon nor seek, neither give nor remember, that is the wisdom of the Buddha.'

Lianhuazi Bodhisattva said: 'World Honored One! Not delighting in sin or merit, attaining deep forbearance of the dharma, not being aware of 'I' and 'mine'. If one is not aware of 'I' and 'mine', that is the wisdom of the Buddha.'

Yueguang Tongzi Bodhisattva said: 'World Honored One! If one can observe all dharmas as if they were the moon in water, and also does not see any increase or decrease in dharmas, that is the wisdom of the Buddha.'

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智。」

無邊意童子菩薩言：「世尊！若於諸法不見明闇，於一切心不見生滅，即是佛智。」

彌勒菩薩言：「世尊！若能觀察四種梵行及不善行平等無二，即是佛智。」

無盡意菩薩言：「世尊！若觀三世六波羅蜜二相無差，即是佛智。」

文殊師利童子菩薩言：「世尊！若於諸法心無貪瞋，亦觀諸法甚深境界，亦不了知非不了知，亦不觀法有增有減，不觀智慧及以無明，即是佛智。」

爾時眾中有一菩薩名曰樂欲，語文殊師利言：「善男子！如來世尊以何因緣，說如是等甚深之義？」

文殊師利言：「善男子！為令眾生遠離邪見得正見故，得正見已不生染著無有慳吝，不近惡友正命自活，不著三結憐愍眾生，不著三寶不誑一切，于諸眾生不捨不著，不著財物不著三界，眾生怖畏能為救護，能壞惡道開示正路，不著忍辱離一切想，滅一切垢除一切闇，不求果報。善男子！以是因緣求一切智，得是智已，于聲字句不生覺觀。佛語邪語、佛行余行、佛法余法、陰界諸入、功德莊嚴、智慧莊嚴、十波羅蜜、三解脫門、業之與果、世智佛智，于如是法不生分別，是故如來說如是等甚深之義。」

樂欲菩薩言：「善哉，善哉！文殊師利！實如所言，甚深義者即是佛智。何以故？無

【現代漢語翻譯】 無邊意童子菩薩說：『世尊！如果在一切法中看不到光明和黑暗的對立，在一切心中看不到生起和滅亡，那就是佛的智慧。』 彌勒菩薩說：『世尊！如果能夠觀察四種梵行（指慈、悲、喜、舍四種清凈的修行）和不善的行為，視它們平等無二，那就是佛的智慧。』 無盡意菩薩說：『世尊！如果觀察過去、現在、未來三世的六波羅蜜（指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）的兩種形態沒有差別，那就是佛的智慧。』 文殊師利童子菩薩說：『世尊！如果對於一切法，心中沒有貪婪和嗔恨，也觀察一切法甚深的境界，既不執著于了知，也不執著于不了知，也不觀察法有增加或減少，不觀察智慧和無明，那就是佛的智慧。』 這時，大眾中有一位菩薩名叫樂欲，他問文殊師利說：『善男子！如來世尊因為什麼因緣，宣說這樣深奧的道理？』 文殊師利說：『善男子！爲了使眾生遠離邪見而得到正見，得到正見后不產生執著，沒有吝嗇，不親近惡友，以正當的職業維持生活，不執著於三種束縛（指身見、戒禁取見、疑），憐憫眾生，不執著於三寶（指佛、法、僧），不欺騙一切眾生，對於一切眾生不捨棄也不執著，不執著于財物，不執著於三界（指欲界、色界、無色界），眾生恐懼時能夠救護，能夠摧毀惡道，開示正路，不執著于忍辱，遠離一切妄想，滅除一切污垢，消除一切黑暗，不求果報。善男子！因為這個因緣而求一切智，得到這種智慧后，對於聲音、文字、語句不產生覺察和分別。佛語和邪語、佛行和其它行為、佛法和其它法、陰（指色、受、想、行、識五蘊）、界（指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）、入（指眼、耳、鼻、舌、身、意六根）、功德莊嚴、智慧莊嚴、十波羅蜜、三解脫門（指空解脫門、無相解脫門、無愿解脫門）、業和果報、世俗的智慧和佛的智慧，對於這些法不產生分別，所以如來說這樣深奧的道理。』 樂欲菩薩說：『太好了，太好了！文殊師利！確實像你所說，深奧的道理就是佛的智慧。為什麼呢？因為沒有分別。』

【English Translation】 The Bodhisattva Child Boundless Intention said, 'World Honored One, if in all dharmas one does not see light and darkness, and in all minds one does not see arising and ceasing, that is the wisdom of the Buddha.' Bodhisattva Maitreya said, 'World Honored One, if one can observe the four Brahma Viharas (referring to loving-kindness, compassion, joy, and equanimity) and unwholesome actions as equal and non-dual, that is the wisdom of the Buddha.' Bodhisattva Inexhaustible Intention said, 'World Honored One, if one observes the two aspects of the six paramitas (referring to giving, morality, patience, diligence, meditation, and wisdom, the six ways to reach the other shore) in the three times (past, present, and future) without difference, that is the wisdom of the Buddha.' Bodhisattva Child Manjushri said, 'World Honored One, if in all dharmas the mind has no greed or hatred, and also observes the profound realm of all dharmas, neither clinging to knowing nor not knowing, nor observing dharmas as increasing or decreasing, nor observing wisdom and ignorance, that is the wisdom of the Buddha.' At that time, among the assembly, there was a Bodhisattva named Desire for Joy, who asked Manjushri, 'Good man, for what reason does the Tathagata, the World Honored One, expound such profound meanings?' Manjushri said, 'Good man, it is to enable sentient beings to be free from wrong views and attain right views. Having attained right views, they do not generate attachments, are not stingy, do not associate with evil friends, live by right livelihood, do not cling to the three fetters (referring to self-view, clinging to rules and rituals, and doubt), have compassion for sentient beings, do not cling to the Three Jewels (referring to the Buddha, Dharma, and Sangha), do not deceive all sentient beings, do not abandon or cling to any sentient beings, do not cling to wealth, do not cling to the three realms (referring to the desire realm, form realm, and formless realm), can protect sentient beings when they are afraid, can destroy evil paths, show the right path, do not cling to patience, are free from all thoughts, extinguish all defilements, eliminate all darkness, and do not seek rewards. Good man, it is for this reason that one seeks all-wisdom. Having attained this wisdom, one does not generate awareness or discrimination regarding sounds, words, and sentences. Buddha's words and wrong words, Buddha's actions and other actions, Buddha's Dharma and other dharmas, the skandhas (referring to form, feeling, perception, mental formations, and consciousness), the realms (referring to the six sense organs and the six sense objects), the entrances (referring to the six sense organs), the adornments of merit, the adornments of wisdom, the ten paramitas, the three doors of liberation (referring to emptiness, signlessness, and wishlessness), karma and its results, worldly wisdom and Buddha's wisdom, one does not generate discrimination regarding these dharmas. Therefore, the Tathagata expounds such profound meanings.' Bodhisattva Desire for Joy said, 'Excellent, excellent, Manjushri! It is indeed as you say, the profound meaning is the wisdom of the Buddha. Why? Because there is no discrimination.'

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所覺故。若無所覺故不可說，不可說者即是佛智。若有能知是不可說，當知是人即得佛智。」

佛言：「善哉，善哉！善男子！善能分別宣說佛智。何以故？不著諸法不生不滅，即是佛智。善男子！不著諸法，即不出邊不破壞邊，無明涅槃真無出邊，虛空涅槃、一切諸法一切眾生不可說邊，是虛空邊、無掛礙邊、無有物邊、無有陰邊、三行空邊，法陰業陰、果非果陰，聚陰無物，無物邊虛空邊，一切諸法不可說邊。菩薩摩訶薩若能具足如是等邊，即得佛智。」

說是佛智不可說時，一切魔眾得無生法忍，舍于粗身獲得細身，隨心意身法化之身。復有二萬八千眾生，于諸法中得無生忍。九萬二千菩薩得無量陀羅尼。

一切眾魔以妙香、華伎、樂供養，讚誦如來，作如是言：「世尊！善知識者，即是一切善法根本，我今遇佛善知識故，得大利益。」

佛告善男子：「汝當至心觀于諸業。」爾時世尊，即為眾會說過去業。

「善男子！過去無量阿僧祇劫，劫名電持。時世眾生壽命滿足六萬八千，世界名曰妙香光明。是中有佛，號香功德如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。爾時彼世具足五滓。有轉輪王名曰華目，王四天下，與諸眷屬大臣人民至

【現代漢語翻譯】 現代漢語譯本：因為有所覺知。如果沒有任何覺知，就無法述說，而這無法述說的狀態就是佛的智慧。如果有人能知道這種不可述說的狀態，應當知道這個人就獲得了佛的智慧。 佛說：『好啊，好啊！善男子！你很善於分別宣說佛的智慧。為什麼呢？因為不執著於一切法，不生不滅，這就是佛的智慧。善男子！不執著於一切法，就是不落入邊見，不破壞邊見，無明的涅槃才是真正的無邊，虛空的涅槃、一切諸法、一切眾生都是不可說的邊，是虛空的邊、無掛礙的邊、無物的邊、無陰的邊、三行空的邊，法陰、業陰、果非果陰，聚陰無物，無物邊、虛空邊，一切諸法都是不可說的邊。菩薩摩訶薩如果能夠具足這些邊，就獲得了佛的智慧。』 當說到佛的智慧不可說時，一切魔眾都獲得了無生法忍（對法不生不滅的領悟），捨棄了粗糙的身體，獲得了精細的身體，隨心所欲地變化身體。又有二萬八千眾生，在諸法中獲得了無生忍。九萬二千菩薩獲得了無量陀羅尼（總持一切法的能力）。 一切魔眾用美妙的香、花、伎樂供養，讚頌如來，這樣說道：『世尊！善知識（引導我們走向正道的良師）是一切善法的根本，我們今天遇到佛這樣的善知識，得到了巨大的利益。』 佛告訴善男子：『你應該專心觀察一切業。』這時，世尊就為大眾講述過去的業。 『善男子！在過去無量阿僧祇劫（極長的時間單位）之前，有一個劫名為電持。當時的眾生壽命是六萬八千歲，世界名為妙香光明。那裡有一尊佛，號為香功德如來（如實而來者）、應（應供者）、正遍知（真正遍知一切者）、明行足（智慧和行為都圓滿者）、善逝（善於到達涅槃者）、世間解（瞭解世間一切者）、無上士（無與倫比者）、調御丈夫（調伏眾生者）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬者）。那時，那個世界充滿了五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）。有一位轉輪王（統治世界的理想君主）名為華目，統治著四大部洲，他與眷屬大臣人民一起到達了……』

【English Translation】 English version: Because there is awareness. If there is no awareness, it cannot be spoken of, and this unspeakable state is the wisdom of the Buddha. If someone can know this unspeakable state, know that this person has attained the wisdom of the Buddha. The Buddha said: 'Excellent, excellent! Good man! You are very good at distinguishing and explaining the wisdom of the Buddha. Why? Because not being attached to all dharmas, not arising and not ceasing, this is the wisdom of the Buddha. Good man! Not being attached to all dharmas means not falling into extremes, not destroying extremes, the nirvana of ignorance is the true boundless, the nirvana of emptiness, all dharmas, all sentient beings are unspeakable extremes, they are the extremes of emptiness, the extremes of no hindrance, the extremes of no thing, the extremes of no skandhas, the extremes of the emptiness of the three actions, the skandha of dharma, the skandha of karma, the skandha of result and non-result, the skandha of aggregates is without thing, the extreme of no thing, the extreme of emptiness, all dharmas are unspeakable extremes. If a Bodhisattva Mahasattva can fully possess these extremes, he will attain the wisdom of the Buddha.' When it was said that the wisdom of the Buddha is unspeakable, all the demons attained the forbearance of non-arising dharmas (the understanding that dharmas neither arise nor cease), abandoned their coarse bodies, and obtained subtle bodies, transforming their bodies at will. There were also 28,000 sentient beings who attained the forbearance of non-arising in all dharmas. 92,000 Bodhisattvas attained immeasurable dharanis (the ability to hold all dharmas). All the demons made offerings of wonderful incense, flowers, and music, and praised the Tathagata, saying: 'World Honored One! A good teacher (a virtuous guide who leads us to the right path) is the root of all good dharmas. Today, because we have met a good teacher like the Buddha, we have received great benefits.' The Buddha told the good man: 'You should attentively observe all karmas.' At that time, the World Honored One then spoke to the assembly about past karmas. 'Good man! In the past, immeasurable asamkhya kalpas (extremely long units of time) ago, there was a kalpa named Electric Holding. At that time, the lifespan of sentient beings was 68,000 years, and the world was named Wonderful Fragrant Light. There was a Buddha there, named Fragrant Merit Tathagata (the one who comes as it is), Arhat (worthy of offerings), Samyaksambuddha (the truly all-knowing one), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to nirvana), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of beings), Shastha Devamanushyanam (teacher of gods and humans), Buddha (the awakened one), Bhagavan (the revered one). At that time, that world was full of the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity). There was a Chakravartin king (an ideal monarch who rules the world) named Flower Eye, who ruled the four continents, and he, along with his family, ministers, and people, arrived at...'

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于佛所，以妙香華幡蓋伎樂，供養于佛及比丘僧，敬意禮拜右繞三匝，以偈贊佛：

「『佛為人天所讚歎，　　遠離諸惡樂寂靜， 　　具足七財破貧窮，　　云何令眾得深智？ 　　修集三種解脫門，　　已得離生老病死， 　　能度三惡道眾生，　　云何令眾過魔業？』

「佛言：『大王！具足三法得甚深智。何等為三？一者、至心緣念一切眾生；二者、修集大悲破眾生苦；三者、見一切法無有眾生壽命士夫，不生分別。又有三法能過魔業：一者、于諸眾生不生噁心；二者、修行施時不觀福田及非福田；三者、觀一切法平等無二猶如虛空，不生不滅無行無物，無有相貌不可宣說。菩薩具足如是等法，得甚深智慧過魔業。』

「爾時，聖王有一夫人，名曰善見，與八萬四千諸婇女俱共供養佛。既供養已，即說偈言：

「『大千世界無勝者，　　常樂寂靜修子想， 　　善行遠離諸塵垢，　　云何令我離女身？ 　　已得遠離一切怨，　　真實見生老病死， 　　唯愿為我演說道，　　令我具足男子身？ 　　離諸有得無上有，　　能施歡喜增善法， 　　具足十力四無畏，　　云何令我離女身？ 　　摧滅四魔修四梵，　　實語具足巧方便， 　　三十二相八十好，　　云何令我離女身？』

【現代漢語翻譯】 現代漢語譯本 在佛陀所在之處，用美妙的香、花、幡蓋、伎樂供養佛陀和比丘僧團，以恭敬的心禮拜，右繞佛陀三圈，並用偈頌讚嘆佛陀： 『佛陀為天人和世人所讚歎，遠離一切惡行，安樂於寂靜，具足七種財富，能破除貧窮，如何才能使眾生獲得深刻的智慧？修習三種解脫之門，已經脫離了生老病死，能夠度脫三惡道的眾生，如何才能使眾生超越魔的業力？』 佛陀說：『大王！具足三種法就能獲得深刻的智慧。是哪三種呢？第一，至誠懇切地緣念一切眾生；第二，修習大悲心，破除眾生的痛苦；第三，見到一切法中沒有眾生、壽命、士夫（靈魂），不生起分別心。又有三種法能夠超越魔的業力：第一，對於一切眾生不生起噁心；第二，在修行佈施時，不分別福田和非福田；第三，觀察一切法平等無二，如同虛空，不生不滅，無所作為，無有實體，沒有相貌，不可言說。菩薩具足這些法，就能獲得深刻的智慧，超越魔的業力。』 當時，聖王有一位夫人，名叫善見，她與八萬四千位婇女一同供養佛陀。供養完畢后，她即說偈頌道： 『大千世界沒有比您更殊勝的，您常樂於寂靜，修習慈悲之心，善行遠離一切塵垢，如何才能使我脫離女身？您已經遠離一切怨恨，真實地看清了生老病死，唯愿您為我演說佛法，使我具足男子之身？您脫離了有為法，獲得了無上之境，能夠施予歡喜，增長善法，具足十力（佛陀的十種力量）和四無畏（佛陀的四種無所畏懼），如何才能使我脫離女身？您摧毀了四魔（煩惱魔、五蘊魔、死魔、天魔），修習四梵行（慈、悲、喜、舍），言語真實，具足巧妙的方便，擁有三十二相（佛陀的三十二種殊勝相貌）和八十種好（佛陀的八十種美好特徵），如何才能使我脫離女身？』

【English Translation】 English version At the place where the Buddha was, they offered the Buddha and the Sangha of Bhikkhus with exquisite incense, flowers, banners, canopies, and music. They paid their respects with reverence, circumambulating the Buddha three times clockwise, and praised the Buddha with verses: 'The Buddha is praised by gods and humans, is far from all evils, delights in tranquility, possesses the seven treasures, and can break poverty. How can one enable beings to attain profound wisdom? Having cultivated the three doors of liberation, having already escaped birth, old age, sickness, and death, and being able to deliver beings from the three evil realms, how can one enable beings to transcend the works of Mara (demon)?' The Buddha said, 'Great King! Possessing three dharmas (teachings) one attains profound wisdom. What are the three? First, to sincerely contemplate all beings; second, to cultivate great compassion to break the suffering of beings; third, to see that in all dharmas there are no beings, life spans, or purushas (souls), and not to give rise to discrimination. There are also three dharmas that can transcend the works of Mara: first, not to give rise to evil thoughts towards all beings; second, when practicing giving, not to distinguish between fields of merit and non-fields of merit; third, to observe that all dharmas are equal and non-dual, like empty space, without arising or ceasing, without action or substance, without form or appearance, and indescribable. A Bodhisattva who possesses these dharmas attains profound wisdom and transcends the works of Mara.' At that time, the holy king had a queen named Good Vision, who, together with eighty-four thousand palace women, made offerings to the Buddha. After making the offerings, she spoke in verses: 'In the great thousand world, there is no one more supreme than you. You always delight in tranquility, cultivate the thought of compassion, and your good deeds are far from all defilements. How can I be liberated from this female body? You have already escaped all hatred, and truly see birth, old age, sickness, and death. I only wish that you would expound the Dharma for me, so that I may possess a male body. You have escaped the conditioned and attained the unconditioned, are able to bestow joy, and increase good dharmas. You possess the ten powers (of the Buddha) and the four fearlessnesses (of the Buddha). How can I be liberated from this female body? You have destroyed the four Maras (the Mara of afflictions, the Mara of the aggregates, the Mara of death, and the Mara of the gods), cultivate the four Brahmaviharas (loving-kindness, compassion, joy, and equanimity), your words are truthful, and you possess skillful means. You have the thirty-two marks (of a Buddha) and the eighty minor marks (of a Buddha). How can I be liberated from this female body?'

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「佛言：『善女人！有巧方便，得離女身、能壞女業，乃至得阿耨多羅三藐三菩提，終不復受女人之身，除其誓願巧方便者，所謂寶幢陀羅尼門。若有能修是陀羅尼，得離女身，凈身口意，遠離三障。若有聞是陀羅尼名，即離女身受男子身，得具足身微妙智慧，凈身口意，樂於善行，具足多聞，遠離惡業及受苦報，能滅五逆無間重罪。何以故？如是寶幢陀羅尼者，即是過去無量諸佛之所演說，為破惡業增長善法故；十方現在無量諸佛亦共說之，為破惡業增善法故；未來之世十方諸佛亦共說之，為破惡業增善法故。我今現在亦復宣說，如是寶幢陀羅尼門，十方現在無量諸佛，悉共讚歎是陀羅尼。

「『善女人！若剎利王所領國土，若有如是陀羅尼名，讚歎受持讀誦書寫，其王則為十方現在諸佛世尊護念讚歎，乃至阿迦尼吒諸天，亦復護念而讚歎之。是王行住坐臥之處，亦有無量天龍夜叉悉共護念，令其國土和安無諍，無有疫病，兵革不起，無惡風雨，不寒不熱，穀米豐熟，諸惡鬼神及惡禽獸，悉懷喜心不生惡想。隨是經典所住國土，其土若有惡星不祥惡想惡病，皆悉除滅。若剎利王興兵攻伐，專念是經能伏強敵，令已得勝二王俱念，則二兵和同不相侵害。若有國土城邑村落，人若畜生有疫病者，當寫是持安著幢

【現代漢語翻譯】 現代漢語譯本：佛說：『善女人！有一種巧妙的方法，可以使人脫離女身、消除女性的業報，乃至證得阿耨多羅三藐三菩提（無上正等正覺），最終不再受生為女人之身，除非是發願以巧妙方便度化眾生的菩薩。這種方法就是寶幢陀羅尼門。如果有人能夠修持這個陀羅尼，就能脫離女身，凈化身口意，遠離三障（貪嗔癡）。如果有人聽到這個陀羅尼的名字，就能立即脫離女身，受生為男子之身，獲得具足的身體和微妙的智慧，凈化身口意，樂於行善，具備廣博的知識，遠離惡業和痛苦的果報，能夠消滅五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的無間重罪。為什麼呢？因為這個寶幢陀羅尼，是過去無量諸佛所宣說的，爲了破除惡業，增長善法；十方現在無量諸佛也共同宣說這個陀羅尼，爲了破除惡業，增長善法；未來世十方諸佛也會共同宣說這個陀羅尼，爲了破除惡業，增長善法。我現在也宣說這個寶幢陀羅尼門，十方現在無量諸佛都共同讚歎這個陀羅尼。 『善女人！如果剎利王（統治者）所統治的國土，有這個陀羅尼的名字，並且有人讚嘆、受持、讀誦、書寫，那麼這個國王就會受到十方現在諸佛世尊的護念和讚歎，乃至阿迦尼吒（色界頂天）諸天也會護念和讚歎他。這個國王無論行住坐臥，都會有無量天龍夜叉共同護念，使他的國土和平安寧，沒有爭鬥，沒有瘟疫，沒有戰爭，沒有惡劣的風雨，不冷不熱，五穀豐收，各種惡鬼神和惡禽獸都會心懷喜悅，不生惡念。凡是這部經典所在的國土，如果出現惡星、不祥之兆、惡念、惡病，都會被消除。如果剎利王興兵攻伐，專心念誦這部經典，就能戰勝強大的敵人，使雙方都獲得勝利。如果兩個國王都念誦這部經典，那麼兩方的軍隊就會和睦相處，不互相侵害。如果某個國土、城邑、村落，人和牲畜有瘟疫，應當書寫這部經典，安放在寶幢之上。

【English Translation】 English version: The Buddha said: 『Good woman! There is a skillful means by which one can be liberated from a female body, destroy the karma of a woman, and even attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and ultimately not be reborn in a female body, except for those who vow to use skillful means to liberate sentient beings. This means is the Dharani Gate of the Jewel Banner. If one can cultivate this dharani, one can be liberated from a female body, purify body, speech, and mind, and be free from the three obstacles (greed, hatred, and delusion). If one hears the name of this dharani, one will immediately be liberated from a female body and be reborn in a male body, obtain a complete body and subtle wisdom, purify body, speech, and mind, delight in good deeds, possess extensive knowledge, be free from evil karma and suffering, and be able to extinguish the heavy sins of the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha). Why is this so? Because this Dharani of the Jewel Banner was spoken by countless Buddhas in the past, to destroy evil karma and increase good dharma; countless Buddhas in the ten directions in the present also speak this dharani, to destroy evil karma and increase good dharma; and countless Buddhas in the ten directions in the future will also speak this dharani, to destroy evil karma and increase good dharma. I am now also proclaiming this Dharani Gate of the Jewel Banner, and countless Buddhas in the ten directions in the present all praise this dharani.』 『Good woman! If in the kingdom ruled by a Kshatriya king (ruler), there is the name of this dharani, and if people praise, uphold, recite, and write it, then this king will be protected and praised by the World Honored Ones, the Buddhas of the ten directions in the present, and even the gods of Akanistha (the highest heaven in the realm of form) will also protect and praise him. Wherever this king walks, stands, sits, or lies down, countless gods, dragons, and yakshas will protect him, so that his kingdom will be peaceful and harmonious, without strife, without epidemics, without war, without harsh winds and rain, neither cold nor hot, with abundant harvests, and all evil ghosts, spirits, and evil birds and beasts will be joyful and not harbor evil thoughts. In any country where this sutra resides, if there are evil stars, inauspicious omens, evil thoughts, or evil diseases, they will all be eliminated. If a Kshatriya king raises an army to attack, by focusing on reciting this sutra, he can defeat a powerful enemy, and both sides will be victorious. If both kings recite this sutra, then the two armies will be in harmony and not harm each other. If in a country, city, or village, people or livestock have epidemics, this sutra should be written and placed on a banner.』

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頭，其土不祥疾疫悉皆除滅。若有法師持戒精進，月十五日凈自洗浴，以妙香華供養三寶，升師子座贊陀羅尼，是人能護所住國土，所有惡相尋即消滅，亦能調伏教化眾生，得阿耨多羅三藐三菩提。善女人！若有人能讀誦此經乃至一偈，如是之人終不復更受女人身，亦得不退菩提之心。』

「爾時，香功德佛說是陀羅尼已，足指按地，即時大地六種震動，乃至十方亦復如是。其中所有天、龍、夜叉，以佛如來功德力故心生歡喜，亦見亦聞說陀羅尼。爾時，如來說寶幢陀羅尼曰：

「『阇落翅　阇落翅目翅阇隸　阇羅阇憐泥阇羅跋賴帝　阇醯隸波羅　富婁沙　三摩奢阿摩彌沈　摩彌摩訶彌阇摩彌　婆羅彌婆婆毗　婆婆毗　婆婆毗　婆阇毗　婆羅訶　婆隸蓰　阇訶彌　婆羅訶　婆隸蓰　阿羅阇醯　阇斗目呿　婆沛羅　婆沛羅　私陀　跋賴坻　檀帝隸　檀帝羅　檀帝隸　修隸毗訶伽　旃陀毗　訶伽旃陀毗訶伽斫啾　樹提沙毗呵伽　薩婆叉裔帝多凡　修羅毗訶迦　阇羅阇羅迦奢彌隸呵　奢彌隸呵　奢彌隸呵　奢彌隸呵　奢彌隸呵　奢彌隸呵　毗婆車陀羯摩　豆寧　豆寧　豆寧　溫摩　渥毗婆車提　阇那吃栗多　阿訥婆陀隸　奴鴦崛隸　多崛隸　毗婆崛隸　究羅呵　因陀婆隸　婆訶那毗婆車陀羯婆　遮婆坻　遮婆坻

【現代漢語翻譯】 現代漢語譯本：『如果那個地方的土地不吉祥，有疾病瘟疫，都能全部消除。如果有法師持守戒律，精進修行，在每月十五日齋戒沐浴，用美好的香和花供養佛、法、僧三寶，登上獅子座宣說陀羅尼，這個人就能守護他所居住的國土，所有不好的現象都會立刻消失，也能調伏教化眾生，證得阿耨多羅三藐三菩提（無上正等正覺）。善女人！如果有人能夠讀誦這部經，哪怕只是一句偈，這樣的人將永遠不再受女人身，也能得到不退轉的菩提心。』 『這時，香功德佛說完這個陀羅尼后，用腳趾按地，立刻大地發生六種震動，乃至十方世界也是如此。其中所有的天、龍、夜叉，因為佛如來的功德力，心中生起歡喜，也見到也聽到了所說的陀羅尼。這時，如來說寶幢陀羅尼曰：』 『阇落翅（火焰）　阇落翅目翅阇隸（火焰眼）　阇羅阇憐泥（火焰光）　阇羅跋賴帝（火焰勝）　阇醯隸波羅（火焰遍照）　富婁沙（圓滿）　三摩奢阿摩彌沈（平等無量）　摩彌摩訶彌阇摩彌（無量大）　婆羅彌婆婆毗（遍滿）　婆婆毗（遍滿）　婆婆毗（遍滿）　婆阇毗（遍照）　婆羅訶（廣大）　婆隸蓰（勝妙）　阇訶彌（火焰）　婆羅訶（廣大）　婆隸蓰（勝妙）　阿羅阇醯（火焰）　阇斗目呿（火焰眼）　婆沛羅（遍滿）　婆沛羅（遍滿）　私陀（清凈）　跋賴坻（勝）　檀帝隸（調伏）　檀帝羅（調伏）　檀帝隸（調伏）　修隸毗訶伽（善行）　旃陀毗（月光）　訶伽旃陀毗訶伽（月光行）　斫啾（眼）　樹提沙毗呵伽（清凈行）　薩婆叉裔帝多凡（一切諸天）　修羅毗訶迦（天行）　阇羅阇羅迦奢彌隸呵（火焰光）　奢彌隸呵（寂靜）　奢彌隸呵（寂靜）　奢彌隸呵（寂靜）　奢彌隸呵（寂靜）　奢彌隸呵（寂靜）　毗婆車陀羯摩（遍行）　豆寧（摧破）　豆寧（摧破）　豆寧（摧破）　溫摩（光明）　渥毗婆車提（遍照）　阇那吃栗多（智慧）　阿訥婆陀隸（無障礙）　奴鴦崛隸（無垢）　多崛隸（無垢）　毗婆崛隸（遍滿）　究羅呵（家族）　因陀婆隸（自在）　婆訶那毗婆車陀羯婆（遍行）　遮婆坻（堅固）　遮婆坻（堅固）』

【English Translation】 English version: 'If the land in that place is inauspicious, and there are diseases and plagues, they can all be eliminated. If there is a Dharma master who upholds the precepts, practices diligently, and on the fifteenth day of each month, fasts and bathes, and uses wonderful incense and flowers to make offerings to the Three Jewels (Buddha, Dharma, Sangha), and ascends the lion's seat to proclaim the Dharani, this person can protect the country where he resides, and all bad omens will immediately disappear. He can also subdue and teach sentient beings, and attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Good woman! If someone can recite this sutra, even just one verse, such a person will never again receive a woman's body, and will also obtain an unretreating Bodhi mind.' 'At that time, after Fragrance Virtue Buddha finished speaking this Dharani, he pressed his toe on the ground, and immediately the earth shook in six ways, and even the ten directions were the same. All the devas, dragons, and yakshas within them, because of the power of the Buddha Tathagata's merits, felt joy in their hearts, and also saw and heard the Dharani that was spoken. At that time, the Tathagata spoke the Jewel Banner Dharani, saying:' 'Jala kshi (flame), Jala kshi mukshi jali (flame eye), Jala jala nidi (flame light), Jala bharati (flame victory), Jahi li para (flame illuminates everywhere), Purusha (complete), Samasha amami shim (equal immeasurable), Mami mahami jami (immeasurable great), Bharami bhava bhi (pervading), Bhava bhi (pervading), Bhava bhi (pervading), Bhaja bhi (illuminates everywhere), Bharaha (vast), Bhari shi (supreme), Jaha mi (flame), Bharaha (vast), Bhari shi (supreme), Ara jahi (flame), Jadu mukha (flame eye), Bha pira (pervading), Bha pira (pervading), Sidha (pure), Bharati (victory), Danti li (subduing), Danti ra (subduing), Danti li (subduing), Shuri vihaga (good conduct), Chanda bhi (moonlight), Haga chanda bhihaga (moonlight conduct), Chakshu (eye), Shudhi sha vihaga (pure conduct), Sarva kshayeti ta fan (all devas), Sura vihaka (deva conduct), Jala jala kasha miliha (flame light), Shami liha (peaceful), Shami liha (peaceful), Shami liha (peaceful), Shami liha (peaceful), Shami liha (peaceful), Vibha chada karma (pervading conduct), Duni (destroying), Duni (destroying), Duni (destroying), Uma (light), Ovi vibha chati (illuminates everywhere), Jana krita (wisdom), Anudha dali (unobstructed), Nu anguli (immaculate), Ta guli (immaculate), Vibha guli (pervading), Kula ha (family), Indha bali (free), Vahana vibha chada karba (pervading conduct), Chava dhi (firm), Chava dhi (firm).'

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遮婆坻　呵暮阿陀舍尼　婆隸跋坻　婆師久摩羯　摩樹坻　羯阇醯阇醯樹坻膩迦毗羅娑毗羅娑毗羅娑毗羅娑　毗賴阇　毗賴阇　劫婆摩訶劫婆醯　利嘻隸嘻隸阿　那婆坻那婆坻曇摩檀那阇那阿婆羅彌隸絁阿羅軍陀羅　波食毗婆坻那　帝隸婆凡羯摩叉裔婆羅咄頗婆　富婁沙多凡阿三摩　三摩三摩　毗坻　若多陀　阿竭陀莎訶』

「爾時，世尊即為大眾說陀羅尼，五百婇女聞已即得男子之身。復有無量人天諸女，亦受男子身，及得不退菩提之心，永斷一切決定女業。

「善男子！爾時夫人聞是持已，所將八萬四千女人亦轉女身得男子身。復有無量人天婦女，亦轉女身得男子身。爾時，聖王以四天下委付千子，與無量人出家修道。

「爾時，復有無量諸天，各作是念：『轉輪聖王以何因緣舍國出家？』復相謂言：『此界如來演說妙法，以法力故女轉為男。有人出家能施袈裟，為諸白衣說人天樂，壞三惡苦滅一切有，摧諸魔業令魔受苦，魔既受苦不樂聽法。大幻師者，謂香功德沙門是也。』復有說言：『當知沙門即是魔也。何以故？能轉女身得男子身。』

「時有大臣名曰善行，作如是言：『我諸婦女悉為男子，汝等無量妻妾諸女，亦捨本形受男子身，剃除鬚髮被著袈裟，咸皆歸向屬彼沙門，唯我

【現代漢語翻譯】 現代漢語譯本 遮婆坻（一種咒語）呵暮阿陀舍尼（一種咒語）婆隸跋坻（一種咒語）婆師久摩羯（一種咒語）摩樹坻（一種咒語）羯阇醯阇醯樹坻膩迦毗羅娑毗羅娑毗羅娑毗羅娑（均為咒語）毗賴阇（一種咒語）毗賴阇（一種咒語）劫婆摩訶劫婆醯（一種咒語）利嘻隸嘻隸阿（一種咒語）那婆坻那婆坻曇摩檀那阇那阿婆羅彌隸絁阿羅軍陀羅（均為咒語）波食毗婆坻那（一種咒語）帝隸婆凡羯摩叉裔婆羅咄頗婆（均為咒語）富婁沙多凡阿三摩（一種咒語）三摩三摩（一種咒語）毗坻（一種咒語）若多陀（一種咒語）阿竭陀莎訶（一種咒語）。

那時，世尊即為大眾宣說陀羅尼（總持，一種咒語），五百婇女聽聞后立即獲得男子之身。又有無量人天諸女，也受男子之身，並得到不退轉的菩提之心，永遠斷絕一切註定為女身的業報。

『善男子！』那時夫人聽聞這個陀羅尼后，她所帶領的八萬四千女人也轉為男子之身。又有無量人天婦女，也轉為男子之身。那時，聖王將四天下託付給他的千子，與無量人一起出家修道。

那時，又有無量諸天，各自這樣想：『轉輪聖王因為什麼因緣捨棄國家出家？』他們又互相說道：『這個世界如來演說微妙的佛法，因為佛法的力量，女子可以轉為男子。有人出家能夠施捨袈裟，為那些在家的人宣說人天之樂，破除三惡道的痛苦，滅除一切有為的煩惱，摧毀各種魔的業力，使魔遭受痛苦，魔既然受苦就不喜歡聽聞佛法。所謂的大幻術師，指的就是擁有香功德的沙門。』又有人說：『應當知道沙門就是魔。為什麼呢？因為他能使女身轉為男身。』

當時有一位大臣名叫善行，這樣說道：『我的所有婦女都變成了男子，你們的無量妻妾諸女，也捨棄了原本的形體，受了男子之身，剃除了鬚髮，穿上了袈裟，都歸向了那個沙門，只有我』

【English Translation】 English version 『Cha-po-di (a mantra), Ha-mu-a-tuo-she-ni (a mantra), Po-li-ba-di (a mantra), Po-shi-jiu-mo-jie (a mantra), Mo-shu-di (a mantra), Jie-she-xi-jie-xi-shu-di-ni-jia-pi-luo-suo-pi-luo-suo-pi-luo-suo-pi-luo-suo (all mantras), Pi-lai-zhe (a mantra), Pi-lai-zhe (a mantra), Jie-po-mo-he-jie-po-xi (a mantra), Li-xi-li-xi-li-a (a mantra), Na-po-di-na-po-di-tan-mo-tan-na-zhe-na-a-po-luo-mi-li-shi-a-luo-jun-tuo-luo (all mantras), Po-shi-pi-po-di-na (a mantra), Di-li-po-fan-jie-mo-cha-yi-po-luo-duo-po-po (all mantras), Fu-lou-sha-duo-fan-a-san-mo (a mantra), San-mo-san-mo (a mantra), Pi-di (a mantra), Ruo-duo-tuo (a mantra), A-jie-tuo-sha-he (a mantra).』

At that time, the World Honored One then spoke the Dharani (a type of mantra) for the assembly, and upon hearing it, the five hundred palace women immediately obtained male bodies. Furthermore, countless women from humans and devas also received male bodies, and attained the unretreating mind of Bodhi, forever severing all karmic destinies of being a woman.

『Good man!』 At that time, the lady, upon hearing this Dharani, also caused the eighty-four thousand women she led to transform into male bodies. Furthermore, countless women from humans and devas also transformed into male bodies. At that time, the Holy King entrusted the four continents to his thousand sons, and together with countless people, left home to cultivate the Way.

At that time, countless devas each thought: 『For what reason did the Holy King who turns the wheel leave his kingdom to become a monk?』 They then said to each other: 『The Tathagata in this world expounds the wonderful Dharma, and through the power of the Dharma, women can transform into men. Someone who leaves home can give alms of robes, and for those who are at home, he speaks of the joys of humans and devas, breaks the suffering of the three evil paths, extinguishes all conditioned afflictions, destroys the karmic actions of demons, causing demons to suffer. Since demons suffer, they do not like to hear the Dharma. The so-called great illusionist refers to the Shramana who possesses the merit of fragrance.』 Some also said: 『It should be known that the Shramana is a demon. Why? Because he can transform a female body into a male body.』

At that time, there was a minister named Good Conduct, who said: 『All my women have become men, and your countless wives and concubines have also abandoned their original forms and received male bodies, shaved their beards and hair, put on robes, and all have turned towards that Shramana, only I』

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一己獨住不往。我等當舍是國土去，永不見聞是大惡人。』爾時，諸人聞是語已，唱言：『善哉！我今若欲不見不聞，遠離惡沙門者，當入深山。』

「爾時，諸人既入山已，舍家修集婆羅門法，作如是言：『無有解脫、無善惡果。此世今有一沙門出，宣說斷見。說于魔業欺誑眾生，是大幻師。若人往見聽其所說，親近禮拜供養恭敬，心即狂亂無所曉知，剔除鬚髮被著袈裟，舍家所有受乞食制，住于冢間受一食法。于生死中生厭離想，不樂受於五欲之樂，及諸香華瓔珞伎樂，不樂宣說世間之事，具足如是諸不善法，說斯斷見行於魔業，是諸眾生之大怨仇，教化無量無邊眾生，令生斷見，若不見聞得大利益。』

「時，華目比丘聞無量人生大邪見，即作是念：『我若不能調伏如是邪見眾生，云何當得阿耨多羅三藐三菩提？』時華目比丘，即便往請香功德佛，與無量比丘僧，周遍國土城邑聚落處處說法。所謂遠離惡法，修進善法，或說大乘，或緣覺乘及聲聞乘，或沙門果，或比丘戒，或優婆塞戒，或說三歸，或復演說轉女身法，或說寶幢陀羅尼門，或說十善。說是法時破除無量眾生疑網生於善心，發於阿耨多羅三藐三菩提心，令無量眾生來至佛所。唯除一人善行大臣，向彼華目發惡誓願：『汝若未來成無上道

【現代漢語翻譯】 現代漢語譯本：'我們應該獨自居住，不要再與他來往。我們應當捨棄這個國土離開，永遠不要再見到或聽到這個惡人。' 當時，這些人聽到這話后，都說：'太好了！如果我們想要不見不聞，遠離這個惡沙門，就應當進入深山。' 當時，這些人進入山中后，捨棄家庭，修習婆羅門法，並說：'沒有解脫，沒有善惡報應。現在世上出現一個沙門，宣揚斷滅見。他所說的都是魔的伎倆，欺騙眾生，是個大幻術師。如果有人去見他，聽他所說，親近禮拜供養恭敬他，心就會狂亂，什麼都不知道，剃除鬚髮，披上袈裟，捨棄所有家產，接受乞食的制度，住在墳墓間，奉行一日一食的規矩。他們對生死產生厭離的想法，不樂於享受五欲之樂，以及各種香花瓔珞伎樂，不樂於談論世間的事情，具備了這些不善的法，宣揚這種斷滅見，行使魔的伎倆，是所有眾生的大仇敵，教化無量無邊的眾生，使他們產生斷滅見，如果不見不聞，就能得到大利益。' 當時，華目(Huamu)比丘聽到無量眾生生起大邪見，就想：'如果我不能調伏這些邪見眾生，怎麼能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）呢？' 當時，華目比丘就去請香功德佛(Xianggongde Fo)，與無量比丘僧一起，周遊各個國土城邑聚落，到處說法。所說的內容是遠離惡法，修習善法，或者說大乘(Mahayana)，或者說緣覺乘(Pratyekabuddhayana)和聲聞乘(Sravakayana)，或者說沙門果(sramana-phala)，或者說比丘戒(bhiksu-sila)，或者說優婆塞戒(upasaka-sila)，或者說三歸(tri-sarana)，或者演說轉女身法，或者說寶幢陀羅尼門(ratna-ketu-dharani-mukha)，或者說十善(dasa-kusala)。在說法的時候，破除了無量眾生的疑惑，使他們生起善心，發起阿耨多羅三藐三菩提心，使無量眾生來到佛的身邊。只有一位善行大臣，向華目發了惡誓願：'你如果未來成就無上道'

【English Translation】 English version: 'We should live alone and not associate with him. We should abandon this country and leave, never to see or hear of this evil person again.' At that time, when these people heard these words, they all said: 'Excellent! If we wish to neither see nor hear, and to stay away from this evil sramana, we should go into the deep mountains.' At that time, after these people had entered the mountains, they abandoned their homes and practiced the Brahmanical dharma, saying: 'There is no liberation, no karmic consequences of good or evil. Now a sramana has appeared in the world, proclaiming annihilationism. What he says are the tricks of Mara, deceiving sentient beings; he is a great illusionist. If people go to see him, listen to what he says, approach him, bow to him, make offerings to him, and respect him, their minds will become confused, they will know nothing, they will shave their heads and beards, wear the kasaya robe, abandon all their possessions, accept the practice of begging for food, live in cemeteries, and follow the rule of eating one meal a day. They develop a sense of aversion to birth and death, do not enjoy the pleasures of the five desires, nor various fragrant flowers, necklaces, and music, and do not like to talk about worldly matters. They possess all these unwholesome qualities, proclaim this annihilationism, practice the tricks of Mara, and are the great enemies of all sentient beings, teaching countless sentient beings, causing them to develop annihilationism. If one neither sees nor hears of him, one will gain great benefit.' At that time, the Bhiksu Huamu (Flower Eye) heard that countless sentient beings had developed great wrong views, and he thought: 'If I cannot subdue these sentient beings with wrong views, how can I attain anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?' At that time, Bhiksu Huamu went to invite the Buddha Xianggongde (Fragrant Merit), and together with countless bhiksu sangha, they traveled throughout the countries, cities, and villages, preaching the Dharma everywhere. What they preached was to stay away from evil dharmas and cultivate good dharmas, or they preached the Mahayana (Great Vehicle), or the Pratyekabuddhayana (Vehicle of Solitary Buddhas) and Sravakayana (Vehicle of Hearers), or the sramana-phala (fruits of a sramana), or the bhiksu-sila (precepts of a bhiksu), or the upasaka-sila (precepts of an upasaka), or the tri-sarana (Three Refuges), or they expounded the method of transforming a woman's body, or the ratna-ketu-dharani-mukha (the gate of the jewel banner dharani), or the dasa-kusala (ten good deeds). While preaching the Dharma, they broke through the doubts of countless sentient beings, causing them to develop good minds, and to generate the mind of anuttara-samyak-sambodhi, causing countless sentient beings to come to the Buddha. Only one minister of good conduct made an evil vow to Huamu: 'If you attain the unexcelled path in the future'

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，我當於汝成佛國土而作惡魔，詣菩提樹作大恐怖。若成佛已，當壞汝法。若我于汝生信心者，汝便當與我受記莂。』

「諸善男子！爾時比丘，即我身是；夫人善見，即彌勒是；善行大臣，魔波旬是。波旬！汝于爾時發是誓願：『若於我所生信心者，當與受記。』是故我今稱汝本願，與受阿耨多羅三藐三菩提記。波旬！汝于往昔香功德所禮拜供養，以是善根，我今與汝授菩提記。」說是法時，五百婇女得男子身，無量眾生，以三乘法，而得調伏。◎

大方等大集經寶幢分中魔調伏品第三

爾時，世界百億魔王悉來集聚，至波旬所。波旬語諸魔王言：「諸善男子！汝等知不？有釋種子出現於世作大幻術，六年苦行趣菩提樹。我于爾時，將領三萬六千億眾，至於彼所，然我盡力，乃至不能動金剛座。爾時瞿曇，于菩提樹成就幻術，以幻力故，令此三千大千世界六種震動，使我眷屬顛倒墮落如樹拔根。當爾之時，釋子成就無相幻術，以幻力故，十方智人悉皆歸屬，推求瞿曇所度眾生，心相所在莫知其處。若有人能至心歸依，盡力不能動其一毛，不可誑惑不可怖畏。我今婇女五百之眾，及諸眷屬悉復歸向，而我不能遮止動轉。汝等今者福德弘大，多有幻力，若能有心見助佐者，然後我能壞彼釋子斷絕其命

【現代漢語翻譯】 『我將會在你成佛的國土中成為惡魔，前往菩提樹製造巨大的恐怖。如果我成佛了，我將破壞你的佛法。如果我對你生起信心，你就應當給我授記。』 『諸位善男子！那時那位比丘，就是我的前身；那位善見夫人，就是彌勒（Maitreya，未來佛）的前身；那位善行大臣，就是魔波旬（Mara Papiyas，欲界第六天之主）的前身。波旬！你那時發下這樣的誓願：『如果有人對我生起信心，就應當給他授記。』因此，我現在稱念你過去的誓願，給你授阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的記。波旬！你過去以香功德所禮拜供養，憑藉這些善根，我現在給你授菩提記。』當佛陀說此法時，五百位婇女轉為男子身，無數眾生通過三乘佛法（Triyana，聲聞乘、緣覺乘、菩薩乘）而得到調伏。 《大方等大集經》寶幢分中魔調伏品第三 當時，百億魔王聚集在一起，來到波旬的住所。波旬對眾魔王說：『諸位善男子！你們知道嗎？有一位釋迦（Sakya，釋迦族）的後裔出現在世間，施展巨大的幻術，經過六年苦行前往菩提樹。那時，我率領三萬六千億眷屬來到那裡，但我竭盡全力，甚至無法撼動金剛座。那時，瞿曇（Gautama，釋迦牟尼佛的姓）在菩提樹下成就了幻術，憑藉幻力，使這三千大千世界發生六種震動，使我的眷屬顛倒墮落，如同樹木被連根拔起。當時，釋子（釋迦牟尼佛）成就了無相幻術，憑藉幻力，十方有智慧的人都歸順於他，探求瞿曇所度化的眾生，卻不知他們的心在何處。如果有人能至誠歸依他，即使竭盡全力也無法動搖他的一根毫毛，無法欺騙迷惑，也無法使他恐懼。現在，我的五百位婇女和所有眷屬都再次歸向他，而我卻無法阻止他們的轉變。你們現在福德廣大，擁有強大的幻力，如果有人能真心幫助我，我才能摧毀那位釋子，斷絕他的性命。』

【English Translation】 'I will become a demon in your Buddha-land, and go to the Bodhi tree to create great terror. If I become a Buddha, I will destroy your Dharma. If I develop faith in you, you should give me a prophecy of Buddhahood.' 'Good men! At that time, that Bhikkhu (monk) was my past self; that Lady Good-Sight was Maitreya (the future Buddha); and that Minister Good-Conduct was Mara Papiyas (the lord of the sixth heaven of the desire realm). Papiyas! You made this vow at that time: 『If anyone develops faith in me, they should be given a prophecy.』 Therefore, I now acknowledge your past vow and give you the prophecy of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Papiyas! In the past, you made offerings with the merit of incense, and with these good roots, I now give you the prophecy of Buddhahood.' When the Buddha spoke this Dharma, five hundred consorts transformed into men, and countless beings were tamed through the Three Vehicles (Triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana). The Third Chapter on Taming Mara, from the Jewel Banner Section of the Mahavaipulya Mahasamghata Sutra At that time, a hundred billion Mara kings gathered and came to Papiyas's place. Papiyas said to the Mara kings: 'Good men! Do you know? A descendant of the Sakya (the Sakya clan) has appeared in the world, performing great illusions, and after six years of ascetic practice, he is going to the Bodhi tree. At that time, I led thirty-six trillion followers to that place, but I tried my best and could not even move the Vajra seat. At that time, Gautama (the family name of Shakyamuni Buddha) achieved illusions under the Bodhi tree, and with the power of illusion, he caused the three thousand great thousand worlds to shake in six ways, causing my followers to fall upside down, like trees uprooted. At that time, the Sakya son (Shakyamuni Buddha) achieved formless illusions, and with the power of illusion, all the wise people of the ten directions submitted to him, seeking the beings that Gautama had saved, but they did not know where their minds were. If someone can sincerely take refuge in him, even if they try their best, they cannot move a single hair of his, cannot deceive or confuse him, and cannot make him afraid. Now, my five hundred consorts and all my followers have turned to him again, and I cannot stop their transformation. You now have great merit and powerful illusions. If anyone can sincerely help me, then I can destroy that Sakya son and cut off his life.'

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，亦能摧破諸歸依者，滅沙門法增長魔業。爾時，我當受無上樂。」

爾時，有魔名曰親近，即作是言：「彼釋子者，悉已成就無量功德，功德莊嚴智慧莊嚴，不住諸有悉能調伏一切眾生，能壞種種眾苦煩惱身凈心凈，汝等不能起惡加害。」

波旬言：「我諸眷屬為彼釋子之所誑惑，汝等若不作方便者，如是世界不久當空。」

復有魔言：「如來不住一切諸有心凈身凈，遠離一切諸惡煩惱，於三界中而得解脫。一切有為不能繫縛，是故名為無上寂靜。如是寂靜誰能毀害？」

波旬言：「若欲界中所有眾生，貪著五欲歸釋子者，是人則能破壞四魔。是等惡人若不治者，汝等云何能治欲界？」

復有魔言：「彼釋子者如幻如炎，不可宣說無有處所、無諸障礙，如是之人云何可害？」

波旬言：「釋子於此欲界之中，受食供養誑惑眾生，我當云何而不治耶？」

復有魔言：「我今所有神通之力，及我眷屬神通之力，不及釋子神通之力十六分中一。我當云何而能加害？」

波旬言：「若彼瞿曇入城乞食，我當方便令其終日不得一粒，當放大石罵辱使瞋，我唯一己猶望能辦，況于汝等多諸眷屬！」

復有魔言：「設使造作如是等事加彼釋子，不能令彼生瞋喜心。若不瞋

【現代漢語翻譯】 現代漢語譯本：'也能摧毀那些皈依者，滅絕沙門（出家修行者）的教法，增長魔的勢力。那時，我將享受無上的快樂。' 當時，有一個魔名叫親近，他這樣說：'那些釋子（佛陀的弟子）都已經成就了無量的功德，功德莊嚴，智慧莊嚴，不住于任何存在，能夠調伏一切眾生，能夠摧毀各種痛苦和煩惱，身心清凈，你們不能對他們作惡加害。' 波旬（魔王）說：'我的眷屬都被那些釋子所迷惑，你們如果不採取措施，這個世界不久就會空無一人。' 又有一個魔說：'如來（佛陀）不住於一切存在，心清凈，身清凈，遠離一切惡和煩惱，在三界中獲得解脫。一切有為法都不能束縛他，所以被稱為無上寂靜。這樣的寂靜，誰能毀壞呢？' 波旬說：'如果欲界中的所有眾生，貪戀五欲而皈依釋子，這些人就能破壞四魔。如果這些惡人不加以懲治，你們又如何能治理欲界呢？' 又有一個魔說：'那些釋子如幻如焰，不可言說，沒有固定的處所，沒有障礙，這樣的人怎麼能傷害呢？' 波旬說：'釋子在這個欲界中，接受食物供養，迷惑眾生，我怎麼能不懲治他們呢？' 又有一個魔說：'我現在所有的神通之力，以及我的眷屬的神通之力，都比不上釋子神通之力的十六分之一。我怎麼能加害他們呢？' 波旬說：'如果那個瞿曇（佛陀）進城乞食，我將設法讓他整天都得不到一粒食物，我會放出大石頭，辱罵他，讓他生氣。我一個人都希望能做到，更何況你們這麼多眷屬！' 又有一個魔說：'即使做了這些事來加害那個釋子，也不能讓他產生嗔恨或喜悅的心。如果不嗔恨'

【English Translation】 English version: 'and also destroy those who take refuge, extinguish the teachings of the Shramanas (ascetics), and increase the power of Mara. At that time, I will enjoy supreme bliss.' At that time, there was a Mara named Close, who said, 'Those Shakyans (Buddha's disciples) have already achieved immeasurable merits, adorned with merit and wisdom, not dwelling in any existence, able to subdue all sentient beings, able to destroy all kinds of suffering and afflictions, with pure body and mind. You cannot do evil to harm them.' Papiyas (Mara) said, 'My retinue is all deluded by those Shakyans. If you do not take measures, this world will soon be empty.' Another Mara said, 'The Tathagata (Buddha) does not dwell in any existence, with a pure mind and a pure body, far from all evil and afflictions, and has attained liberation in the three realms. All conditioned things cannot bind him, therefore he is called supreme tranquility. Who can destroy such tranquility?' Papiyas said, 'If all sentient beings in the desire realm, clinging to the five desires, take refuge in the Shakyans, these people will be able to destroy the four Maras. If these evil people are not punished, how can you govern the desire realm?' Another Mara said, 'Those Shakyans are like illusions and flames, indescribable, without a fixed place, without obstacles. How can such people be harmed?' Papiyas said, 'The Shakyans, in this desire realm, receive food offerings and delude sentient beings. How can I not punish them?' Another Mara said, 'The power of my supernatural abilities, and the supernatural abilities of my retinue, are not even one-sixteenth of the power of the Shakyans' supernatural abilities. How can I harm them?' Papiyas said, 'If that Gautama (Buddha) enters the city to beg for food, I will devise a way to make him not get a single grain of food all day. I will release large stones and insult him to make him angry. I alone hope to accomplish this, let alone you, my many retinue!' Another Mara said, 'Even if you do such things to harm that Shakyan, you cannot make him generate anger or joy. If not angry'

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喜云何可害？」

波旬言：「彼釋子者有大智慧，以智力故瞋處不瞋喜處不喜，修集大慈大悲之心，于諸眾生平等無二，是故於我不生瞋喜。」

復有魔言：「若為三界所繫縛者，我則能害。彼釋子者，不為三界之所繫縛，我何能害？」

波旬復言：「汝等若能隨我計者，害彼不難，汝等悉作比丘、比丘尼、優婆塞、優婆夷像，至諸國土城邑聚落，向諸國王大臣長者，作如是言：『我等已屬沙門瞿曇，沙門瞿曇實非沙門空言沙門，非婆羅門虛自稱言是婆羅門。實非持戒現持戒相，真實破戒不異凡夫。汝等若信。善哉，善哉！如其不信，七日之後當雨大石、猛火、利刀。』作是言已，便當于空而降雨之。若作如是種種方便，瞿曇眷屬將壞不久。」時諸魔王咸言：「善哉！」

爾時，諸魔各自莊嚴，莊嚴畢已，趣向鴦伽摩伽陀國。爾時，波旬所有一切弊惡眷屬，悉莊嚴已趣向雪山。

時雪山中有一仙人，名曰光味，眷屬五百悉具五通。波旬到已頭面禮敬，作如是言：「沙門瞿曇悉壞一切異見外道，處在大眾宣說是言：『一切眾生中實無沙門及婆羅門。』大德！若能與我俱至摩伽陀國，我則能壞沙門瞿曇。沙門瞿曇殊不能與大德論議捔試神力。沙門瞿曇若摧滅已，一切眾生悉當恭敬供養于汝

【現代漢語翻譯】 「喜悅如何能夠傷害他呢？」 波旬說：「那些釋迦牟尼的弟子有大智慧，因為有智慧的力量，在應該嗔怒的時候不嗔怒，在應該喜悅的時候不喜悅，修習廣大的慈悲之心，對於一切眾生平等沒有分別，所以他們對我不會產生嗔怒或喜悅。」 又有魔說：「如果被三界束縛的人，我就可以傷害他們。那些釋迦牟尼的弟子，不被三界所束縛，我怎麼能傷害他們呢？」 波旬又說：「你們如果能按照我的計劃行事，傷害他們並不難。你們都變成比丘（佛教出家男眾）、比丘尼（佛教出家女眾）、優婆塞（在家男居士）、優婆夷（在家女居士）的形象，到各個國家、城市、村落，對那些國王、大臣、長者說：『我們已經歸屬於沙門瞿曇（釋迦牟尼佛），沙門瞿曇實際上不是沙門，只是空口說自己是沙門，不是婆羅門（古印度祭司階層）卻虛假地自稱是婆羅門。實際上沒有持戒卻裝作持戒的樣子，真實地破戒和凡夫沒有區別。你們如果相信，那就太好了！如果你們不相信，七天之後就會降下大石頭、猛火、利刀。』說完這些話，就應該在空中降下這些東西。如果用這樣的種種方法，瞿曇的眷屬很快就會被摧毀。」當時，眾魔王都說：「好啊！」 這時，眾魔各自打扮，打扮完畢后，前往鴦伽（古印度地名）和摩伽陀（古印度地名）國。當時，波旬所有邪惡的眷屬，都打扮完畢后前往雪山。 當時，雪山中有一位仙人，名叫光味，他的五百名眷屬都具有五神通。波旬到達后，向他頂禮，說道：「沙門瞿曇摧毀了一切異見外道，在大眾中宣說：『一切眾生中實際上沒有沙門和婆羅門。』大德！如果能和我一起去摩伽陀國，我就能摧毀沙門瞿曇。沙門瞿曇絕對不能和大德辯論、比試神力。沙門瞿曇如果被摧毀，一切眾生都會恭敬供養您。」

【English Translation】 'How can joy harm him?' Pāpīyas (Mara) said, 'Those disciples of Śākyamuni have great wisdom. Because of the power of their wisdom, they do not get angry where they should be angry, nor do they rejoice where they should rejoice. They cultivate great compassion and kindness, and they are equal and without discrimination towards all beings. Therefore, they do not generate anger or joy towards me.' Another demon said, 'If those who are bound by the three realms (desire realm, form realm, formless realm) are bound, then I can harm them. Those disciples of Śākyamuni are not bound by the three realms, how can I harm them?' Pāpīyas (Mara) said again, 'If you can follow my plan, harming them is not difficult. You should all transform into the forms of monks (bhikṣu), nuns (bhikṣuṇī), laymen (upāsaka), and laywomen (upāsikā), and go to various countries, cities, and villages. Tell the kings, ministers, and elders, 「We have already belonged to Śramaṇa Gautama (Buddha). Śramaṇa Gautama is not actually a Śramaṇa, he just falsely claims to be a Śramaṇa. He is not a Brahmin (priestly class in ancient India) but falsely claims to be a Brahmin. He does not actually uphold the precepts but pretends to uphold them. He actually breaks the precepts and is no different from ordinary people. If you believe this, then that is excellent! If you do not believe it, after seven days, large stones, fierce fire, and sharp knives will rain down.」 After saying this, you should cause these things to rain down from the sky. If you use these various methods, the followers of Gautama will soon be destroyed.' At that time, all the demon kings said, 'Excellent!' At that time, the demons each adorned themselves. After adorning themselves, they went towards the countries of Aṅga (ancient Indian region) and Magadha (ancient Indian region). At that time, all of Pāpīyas's (Mara) evil retinue, after adorning themselves, went towards the Himalayas. At that time, in the Himalayas, there was an immortal named Light Taste (Guang Wei), and his five hundred followers all possessed the five supernatural powers. Pāpīyas (Mara), having arrived, bowed his head in reverence and said, 'Śramaṇa Gautama has destroyed all the heterodox views of the outsiders. In the assembly, he proclaims, 「Among all beings, there are actually no Śramaṇas or Brahmins.」 Great Virtue! If you can go with me to the country of Magadha, I will be able to destroy Śramaṇa Gautama. Śramaṇa Gautama is absolutely unable to debate or compete in supernatural powers with Great Virtue. If Śramaṇa Gautama is destroyed, all beings will respectfully make offerings to you.'

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。」爾時，波旬作是語已，還來向于無量魔眾廣說上事。

時有一魔復作是言：「瞿曇沙門入王舍城乞食之時，我當於其中路而作師子虎狼羅剎惡鬼等像，令彼見已生怖畏心，既生怖畏不能論議現神通力。」

復有魔言：「我當於彼虛空之中，降雨大石壞破瞿曇。」

復有魔言：「我當詐作瞿曇弟子，既為弟子當得親近，得親近已當斷其命。」

復有魔言：「我當現作長者之像設食請之，彼若受請我當害之。」

復有魔言：「我當現作淫女之像，至諸王所云彼瞿曇與我交通。」

復有魔言：「我當至彼瞿曇沙門，現壞其身而為七分，汝等當言：『如此尸者瞿曇所殺。』」

復有魔言：「我當於彼虛空之中，大聲唱言沙門瞿曇是大惡人。若有男女供養之者，命終當生阿鼻地獄。」

爾時世尊知魔心已，變此三千大千世界悉為金剛，以遮石雨、火雨、刀雨，悉令眾生眼不睹見如是魔業。

爾時世尊四大弟子，入王舍城次第乞食。時舍利弗從東門入，中路值遇五百魔子執持刀杖，語舍利弗：「汝若歌舞，善哉，善哉！如其不者當斷汝命。」

舍利弗言：「善哉！童子！我今當歌，汝等當舞。」

諸魔子言：「善哉！大德！」

時舍利弗，即說偈

【現代漢語翻譯】 現代漢語譯本：那時，波旬說完這些話后，回到無量魔眾那裡，廣泛地講述了上面的事情。 當時，有一個魔又這樣說：『當喬達摩沙門（Gautama，釋迦牟尼佛的尊稱）進入王舍城乞食時，我應當在途中變成獅子、老虎、狼、羅剎（Rakshasa，惡鬼）等形象，使他看見后產生恐懼之心，既然產生恐懼就不能談論佛法，也不能顯現神通之力。』 又有一個魔說：『我應當在虛空中降下大石頭，砸壞喬達摩。』 又有一個魔說：『我應當假裝成喬達摩的弟子，既然成為弟子就能親近他，親近之後就斷他的性命。』 又有一個魔說：『我應當變成長者的形象，設宴請他，他如果接受邀請，我就要害他。』 又有一個魔說：『我應當變成**的形象，到各位國王那裡說喬達摩與我通姦。』 又有一個魔說：『我應當到喬達摩沙門那裡，當場毀壞他的身體，使之成為七塊，你們應當說：『這個屍體是喬達摩殺的。』 又有一個魔說：『我應當在虛空中大聲喊叫，說沙門喬達摩是大惡人。如果有男女供養他，死後應當墮入阿鼻地獄（Avici，佛教中最底層的地獄）。』 那時，世尊（Bhagavan，佛的尊稱）知道魔的心思后，將這三千大千世界都變成金剛，用來遮擋石頭雨、火雨、刀雨，使一切眾生都看不見這些魔的作為。 那時，世尊的四大弟子進入王舍城依次乞食。當時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）從東門進入，在路上遇到五百魔子，他們拿著刀杖，對舍利弗說：『你如果唱歌跳舞，那就太好了！如果不是這樣，就斷你的性命。』 舍利弗說：『好啊！童子們！我現在就唱歌，你們應當跳舞。』 魔子們說：『太好了！大德！』 當時，舍利弗就說了偈語

【English Translation】 English version: Then, Mara, having spoken these words, returned to the immeasurable demon assembly and extensively recounted the aforementioned matters. At that time, one demon further said, 'When the Shramana Gautama (Gautama, an honorific title for Shakyamuni Buddha) enters Rajagriha to beg for alms, I shall transform myself into the forms of lions, tigers, wolves, Rakshasas (Rakshasa, a type of evil spirit), and other such beings in his path, causing him to feel fear upon seeing them. Having felt fear, he will be unable to discuss the Dharma or manifest his supernatural powers.' Another demon said, 'I shall cause large stones to rain down from the sky, destroying Gautama.' Another demon said, 'I shall pretend to be a disciple of Gautama. Having become a disciple, I will be able to get close to him, and having gotten close, I shall take his life.' Another demon said, 'I shall appear in the form of an elder and invite him to a feast. If he accepts the invitation, I shall harm him.' Another demon said, 'I shall appear in the form of a ** and go to the kings, saying that Gautama has had relations with me.' Another demon said, 'I shall go to the Shramana Gautama and destroy his body on the spot, making it into seven pieces. You all should say, 「This corpse was killed by Gautama.」' Another demon said, 'I shall loudly proclaim in the sky that the Shramana Gautama is a great evil person. If any men or women make offerings to him, they shall be reborn in Avici hell (Avici, the lowest level of hell in Buddhism) after death.' At that time, the Bhagavan (Bhagavan, an honorific title for the Buddha), knowing the thoughts of the demons, transformed the entire three thousand great thousand worlds into diamond, using it to block the rain of stones, fire, and swords, so that all beings could not see these demonic acts. At that time, the four great disciples of the Bhagavan entered Rajagriha to beg for alms in turn. Then, Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) entered from the east gate and encountered five hundred demon sons on the road, who were holding swords and staffs. They said to Sariputra, 'If you sing and dance, that would be excellent! If not, we shall take your life.' Sariputra said, 'Very well! Young men! I shall now sing, and you should dance.' The demon sons said, 'Excellent! Great One!' At that time, Sariputra then spoke a verse.

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言：

「我今不求陰界入，　　無量世中誑惑故， 　若有求于如是法，　　是人終不得解脫。」

時舍利弗說是偈已，復說陀羅尼句：

「婆呵羅(一)　婆呵羅(二)　婆羅婆呵啰(三)　摩利至嘙羅呵(四)　薩陀婆啰呵(五)　阿摩[(口*皮)/女]呵啰(六)　莎呵(七)」

時舍利弗說是陀羅尼已，五百魔子心得調伏，得調伏已禮拜懺悔，即作是言：「大德！我今當發阿耨多羅三藐三菩提心歸依三寶，舍離一切魔之惡業。」

爾時，大德大目犍連從南門入，中路亦值五百魔子手執刀杖，語目連言：「汝若歌舞，善哉，善哉！如其不者當斷汝命。」

目連答言：「善哉！童子！我今當歌，汝等當舞。」

諸魔子言：「善哉！大德！」

爾時，目連即說偈言：

「我今不求陰界入，　　無量世中誑惑故， 　若有求于如是法，　　是人終不得解脫。」

時目犍連說是偈已，復說此陀羅尼句：

「阿[(口皮)/女]摩(一)　阿[(口皮)/女]摩(二)　摩啰拏(三)　啰阇(四)　阇呵奢(五)　摩咃(六)　奢摩咃(七)　奢摩咃(八)　伽伽那[(口*皮)/女]摩(九)　莎呵(十)」

時目犍連說是陀羅尼已，五百魔

【現代漢語翻譯】 現代漢語譯本： 說： 『我今不尋求進入陰界（指輪迴），因為在無量世中被迷惑所欺騙。如果有人追求這樣的法，這個人終究不能得到解脫。』 當時，舍利弗說完這偈頌后，又說了陀羅尼咒語： 『婆呵羅(一)（無意義） 婆呵羅(二)（無意義） 婆羅婆呵啰(三)（無意義） 摩利至嘙羅呵(四)（無意義） 薩陀婆啰呵(五)（無意義） 阿摩[(口皮)/女]呵啰(六)（無意義） 莎呵(七)（成就）』 當時，舍利弗說完這陀羅尼后，五百魔子內心得到調伏。得到調伏后，他們禮拜懺悔，並立即說道：『大德！我們現在應當發起阿耨多羅三藐三菩提心（無上正等正覺之心），歸依三寶（佛、法、僧），捨棄一切魔的惡業。』 這時，大德大目犍連從南門進入，在路上也遇到五百魔子手持刀杖，他們對目連說：『你如果歌舞，那就太好了！如果不是這樣，就斷你的命。』 目連回答說：『好啊！童子們！我現在就唱歌，你們應當跳舞。』 魔子們說：『太好了！大德！』 當時，目連就說了偈頌： 『我今不尋求進入陰界（指輪迴），因為在無量世中被迷惑所欺騙。如果有人追求這樣的法，這個人終究不能得到解脫。』 當時，目犍連說完這偈頌后，又說了這個陀羅尼咒語： 『阿[(口皮)/女]摩(一)（無意義） 阿[(口皮)/女]摩(二)（無意義） 摩啰拏(三)（無意義） 啰阇(四)（無意義） 阇呵奢(五)（無意義） 摩咃(六)（無意義） 奢摩咃(七)（無意義） 奢摩咃(八)（無意義） 伽伽那[(口皮)/女]摩(九)（無意義） 莎呵(十)（成就）』 當時，目犍連說完這陀羅尼后，五百魔子

【English Translation】 English version: Said: 'I do not now seek to enter the realm of the skandhas (referring to reincarnation), because I have been deluded and deceived in countless lifetimes. If anyone seeks such a dharma, that person will ultimately not attain liberation.' Then, after Śāriputra spoke this verse, he further recited the dhāraṇī mantra: 'Bha-ha-ra (1) (meaningless) Bha-ha-ra (2) (meaningless) Bha-ra-bha-ha-ra (3) (meaningless) Ma-li-zhi-po-ra-ha (4) (meaningless) Sa-tuo-bha-ra-ha (5) (meaningless) A-mo-[(mouthskin)/woman]-ha-ra (6) (meaningless) Svāhā (7) (accomplishment)' Then, after Śāriputra spoke this dhāraṇī, the minds of the five hundred demon sons were subdued. Having been subdued, they bowed in repentance and immediately said: 'Great Virtuous One! We shall now generate the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, right, and complete enlightenment), take refuge in the Three Jewels (Buddha, Dharma, Sangha), and abandon all evil deeds of demons.' At that time, the Great Virtuous Mahāmaudgalyāyana entered from the south gate, and on the way, he also encountered five hundred demon sons holding swords and staffs. They said to Maudgalyāyana: 'If you sing and dance, that would be excellent! If not, we will cut off your life.' Maudgalyāyana replied: 'Good! Boys! I will now sing, and you should dance.' The demon sons said: 'Excellent! Great Virtuous One!' Then, Maudgalyāyana spoke the verse: 'I do not now seek to enter the realm of the skandhas (referring to reincarnation), because I have been deluded and deceived in countless lifetimes. If anyone seeks such a dharma, that person will ultimately not attain liberation.' Then, after Mahāmaudgalyāyana spoke this verse, he further recited this dhāraṇī mantra: 'A-[(mouthskin)/woman]-ma (1) (meaningless) A-[(mouthskin)/woman]-ma (2) (meaningless) Ma-ra-na (3) (meaningless) Ra-she (4) (meaningless) She-ha-she (5) (meaningless) Mo-ta (6) (meaningless) She-mo-ta (7) (meaningless) She-mo-ta (8) (meaningless) Ga-ga-na-[(mouthskin)/woman]-ma (9) (meaningless) Svāhā (10) (accomplishment)' Then, after Mahāmaudgalyāyana spoke this dhāraṇī, the five hundred demon sons

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子心得調伏，得調伏已禮拜懺悔，即作是言：「大德！我今當發阿耨多羅三藐三菩提心歸依三寶，舍離一切惡魔事業。」

爾時，彌多羅尼子從西門入，中路亦值五百魔子執持刀杖，語富樓那：「汝若歌舞，善哉，善哉！如其不者當斷汝命。」

富樓那言：「善哉！童子！我今當歌，汝等當舞。」

諸魔子言：「善哉！大德！」

時，富樓那即說偈言：

「我今不求陰入界，　　無量世中誑惑故， 　若有求于如是法，　　是人終不得解脫。」

時富樓那說是偈已，復說此陀羅尼句：

「呿竭(口*皮)/女　呿竭(口*皮)/女　呿竭(口*皮)/女　茂遮濘(四)　茂遮濘(五)　阿跋多尼(六)　比跋多尼(七)　莎呵(八)」

時富樓那說是陀羅尼已，五百魔子心得調伏，得調伏已禮拜懺悔，即作是言：「大德！我今當發阿耨多羅三藐三菩提心歸依三寶，舍離一切惡魔事業。」

時須菩提從北門入，中路亦值五百魔子執持刀杖，語須菩提：「大德！汝若歌舞，善哉，善哉！如其不者當斷汝命。」

須菩提言：「善哉！童子！我今當歌，汝等當舞。」

諸魔子言：「善哉！大德！」

時，須菩提即說偈

【現代漢語翻譯】 現代漢語譯本 彌多羅尼的兒子內心得到調伏，調伏之後便禮拜懺悔，並說道：『大德！我現在應當發起阿耨多羅三藐三菩提心（無上正等正覺之心），歸依三寶，捨棄一切惡魔的事業。』 當時，彌多羅尼的兒子從西門進入，在路上也遇到了五百個魔子，他們手持刀杖，對富樓那說：『你如果歌舞，那就太好了！如果不然，我們就斷你的性命。』 富樓那說：『好啊！童子！我現在就唱歌，你們應當跳舞。』 魔子們說：『太好了！大德！』 當時，富樓那便說了偈語： 『我今不再追求陰、入、界（構成世界的要素），因為在無量世中被它們迷惑。如果有人追求這樣的法，這個人終究不能得到解脫。』 富樓那說完偈語后，又說了這個陀羅尼（總持）的語句： 『呿竭(qiē jié)（一），呿竭(qiē jié)（二），呿竭(qiē jié)（三），茂遮濘(mào zhē nìng)（四），茂遮濘(mào zhē nìng)（五），阿跋多尼(ā bá duō ní)（六），比跋多尼(bǐ bá duō ní)（七），莎呵(suō hē)（八）。』 富樓那說完這個陀羅尼后，五百魔子的內心得到調伏，調伏之後便禮拜懺悔，並說道：『大德！我現在應當發起阿耨多羅三藐三菩提心，歸依三寶，捨棄一切惡魔的事業。』 當時，須菩提從北門進入，在路上也遇到了五百個魔子，他們手持刀杖，對須菩提說：『大德！你如果歌舞，那就太好了！如果不然，我們就斷你的性命。』 須菩提說：『好啊！童子！我現在就唱歌，你們應當跳舞。』 魔子們說：『太好了！大德！』 當時，須菩提便說了偈語

【English Translation】 English version The son of Mitrarani, his mind being subdued, having been subdued, then bowed and repented, and said: 'Great Virtue! I now shall generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), take refuge in the Three Jewels, and abandon all the works of demons.' At that time, the son of Mitrarani entered from the west gate, and on the road also encountered five hundred demon sons, who were holding swords and staffs, and said to Purna: 'If you sing and dance, that would be excellent! If not, we will cut off your life.' Purna said: 'Good! Boys! I will now sing, and you should dance.' The demon sons said: 'Excellent! Great Virtue!' At that time, Purna then spoke the verse: 'I now do not seek the skandhas (aggregates), entrances, and realms (elements of the world), because I have been deluded by them in countless lifetimes. If anyone seeks such a dharma, that person will ultimately not attain liberation.' After Purna finished speaking the verse, he then spoke this Dharani (mantra) phrase: 'Khe-khe (one), Khe-khe (two), Khe-khe (three), Mo-cha-ning (four), Mo-cha-ning (five), A-ba-duo-ni (six), Bi-ba-duo-ni (seven), Svaha (eight).' After Purna finished speaking this Dharani, the minds of the five hundred demon sons were subdued, and having been subdued, they then bowed and repented, and said: 'Great Virtue! I now shall generate the mind of Anuttara-samyak-sambodhi, take refuge in the Three Jewels, and abandon all the works of demons.' At that time, Subhuti entered from the north gate, and on the road also encountered five hundred demon sons, who were holding swords and staffs, and said to Subhuti: 'Great Virtue! If you sing and dance, that would be excellent! If not, we will cut off your life.' Subhuti said: 'Good! Boys! I will now sing, and you should dance.' The demon sons said: 'Excellent! Great Virtue!' At that time, Subhuti then spoke the verse

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言：

「我今不求陰入界，　　無量世中誑惑故， 　若有求于如是法，　　是人終不得解脫。」

時須菩提說是偈已，復說此陀羅尼句：

「娑茂提(一)　比茂睼(二)　茂利蛇阇醯(三)　思隸(四)　思隸(五)　思隸(六)　婆思隸(七)　婆思隸(八)　啊[(口*皮)/女]思隸(九)　復多拘置思隸(十)　莎呵(十一)」

時須菩提說是陀羅尼已，五百魔子心得調伏，得調伏已禮拜懺悔，即作是言：「大德！我今當發阿耨多羅三藐三菩提心歸依三寶，舍離一切惡魔事業。」

爾時，世尊神通力故，令王舍城所有眾生一切皆見百由旬地。城四門中各各皆有一大弟子，其城中出一大蓮花，縱廣滿足二十五丈，琉璃為莖黃金為葉，金剛為須有無量葉，光明遠照，眾生皆見高出三丈。四天王處乃至阿迦膩吒天處，亦如是見高出三丈。

時蓮華中說如是偈，諸天世人隨處皆聞：

「此世界中一佛出，　　悉能摧伏一切魔， 　能轉無上妙法輪，　　調伏此間諸眾生。 　二足中尊能成就，　　憂婆提舍、拘律陀， 　能破二種煩惱根，　　佛欲來此調眾生。 　了知三世如掌果，　　具足三戒所說凈， 　遠離三垢愍一切，　　佛欲來此調眾生。 　具足如意無所畏，　

【現代漢語翻譯】 現代漢語譯本： 『我今不尋求進入陰界（陰界指五蘊，即色、受、想、行、識），因為在無量世中我被虛妄迷惑。如果有人尋求這樣的法，這個人終究不能得到解脫。』 當時，須菩提說完這偈頌后，又說了這個陀羅尼咒語： 『娑茂提(Samudita，意為興起) 比茂睼(Vimukti，意為解脫) 茂利蛇阇醯(Mulisadahi，意為根基穩固) 思隸(Siri，意為吉祥) 思隸(Siri，意為吉祥) 思隸(Siri，意為吉祥) 婆思隸(Bhasiri，意為光輝吉祥) 婆思隸(Bhasiri，意為光輝吉祥) 啊[(口*皮)/女]思隸(Abhisiri，意為殊勝吉祥) 復多拘置思隸(Putakotisiri，意為無數吉祥) 莎呵(Svaha，意為成就)』 當時，須菩提說完這個陀羅尼咒語后，五百魔子內心得到調伏。得到調伏后，他們禮拜懺悔，並說道：『大德！我們現在應當發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，意為無上正等正覺），歸依三寶（佛、法、僧），捨棄一切惡魔的事業。』 那時，世尊（佛陀）以神通力，使王舍城所有眾生都能看見百由旬（Yojana，古印度長度單位）的地面。城四門中，每一門都有一位大弟子。城中出現一朵大蓮花，縱橫寬廣有二十五丈，花莖是琉璃做的，花葉是黃金做的，花須是金剛做的，有無數的花葉，光明遠照，眾生都看見蓮花高出地面三丈。從四天王處（Caturmaharajika，欲界第一層天）乃至阿迦膩吒天處（Akanistha，色界頂層天），也同樣看見蓮花高出三丈。 當時，蓮花中說出這樣的偈頌，諸天和世人無論在何處都能聽到： 『在這個世界中，有一佛出世，能夠摧伏一切魔，能夠轉動無上微妙的法輪（Dharmacakra，佛陀的教法），調伏此間的眾生。二足中尊（佛陀）能夠成就憂婆提舍（Upadesa，教導）和拘律陀（Kuluta，一種樹名，此處可能指代某種教法），能夠破除兩種煩惱的根源，佛陀將要來到這裡調伏眾生。了知三世（過去、現在、未來）如同掌中的果實，具足三戒（戒、定、慧）所說的清凈，遠離三種垢染（貪、嗔、癡），憐憫一切眾生，佛陀將要來到這裡調伏眾生。具足如意，無所畏懼，』

【English Translation】 English version: 'I do not now seek to enter the realm of the skandhas (skandhas refer to the five aggregates: form, feeling, perception, mental formations, and consciousness), because in countless lifetimes I have been deluded by falsehood. If anyone seeks such a dharma, that person will ultimately not attain liberation.' At that time, after Subhuti spoke this verse, he further spoke this dharani mantra: 'Samudita (meaning arisen) Vimukti (meaning liberation) Mulisadahi (meaning firmly rooted) Siri (meaning auspicious) Siri (meaning auspicious) Siri (meaning auspicious) Bhasiri (meaning radiant auspicious) Bhasiri (meaning radiant auspicious) Abhisiri (meaning supreme auspicious) Putakotisiri (meaning countless auspicious) Svaha (meaning accomplishment)' At that time, after Subhuti spoke this dharani mantra, five hundred demon sons had their minds subdued. Having been subdued, they bowed in repentance and said: 'Great Virtuous One! We should now generate the mind of Anuttara-samyak-sambodhi (meaning unsurpassed, complete, and perfect enlightenment), take refuge in the Three Jewels (Buddha, Dharma, Sangha), and abandon all the works of demons.' At that time, due to the Buddha's supernatural power, all beings in Rajagriha could see the ground for a hundred yojanas (an ancient Indian unit of distance). At each of the four gates of the city, there was a great disciple. A large lotus flower appeared in the city, measuring twenty-five measures in length and width. The stem was made of lapis lazuli, the leaves were made of gold, and the stamens were made of diamond. There were countless leaves, and the light shone far and wide. All beings saw the lotus flower rise three measures above the ground. From the realm of the Four Heavenly Kings (Caturmaharajika, the first heaven of the desire realm) up to the Akanistha heaven (the highest heaven of the form realm), they also saw the lotus flower rise three measures. At that time, the lotus flower spoke this verse, which all gods and humans could hear wherever they were: 'In this world, a Buddha appears, who can subdue all demons, who can turn the unsurpassed and wondrous Dharma wheel (Dharmacakra, the Buddha's teachings), and who can tame the beings here. The Honored One among bipeds (the Buddha) can accomplish Upadesa (instruction) and Kuluta (a type of tree, possibly referring to a teaching here), can break the roots of two kinds of afflictions, and the Buddha is coming here to tame beings. Knowing the three times (past, present, and future) like a fruit in the palm of the hand, possessing the purity spoken of in the three precepts (morality, concentration, and wisdom), being free from the three defilements (greed, hatred, and delusion), and having compassion for all beings, the Buddha is coming here to tame beings. Possessing wish-fulfilling power and being fearless,'

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調伏四眾說四果， 　常樂說法真實義，　　聖師子王為我來。 　具足五力及五根，　　成就功德無礙智， 　無上世尊為眾生，　　修悲拔出三惡眾， 　調伏六根得上信，　　遠離六入修六念， 　具足六通真實語，　　世尊欲來調眾生。 　一切眾生煩惱縛，　　處闇不知解脫道， 　常行魔路不知實，　　貪著顛倒失智慧， 　不知此彼及生死，　　貪五欲故遠離禪， 　是故不能得解脫，　　不能修道報昔善。 　眾生不知生老死，　　是故不修三解脫； 　遠離一切施戒慧，　　是故不出三惡道。 　眾生若離五欲樂，　　親近如來聽正法， 　至心受持一偈義，　　是人解脫如先佛。」

又復，偈音聞於色界十六住處：

「若有修集清凈法，　　遠離諍訟修禪定， 　至心專念諸解脫，　　無有散亂壞煩惱。 　獲得十三忍辱法，　　遠離惡觸及亂心， 　出過一切生老死，　　修四無量諸禪定。 　永斷常見及斷見，　　過三惡道得正定， 　深觀無常無我樂，　　獲隨法忍如先佛。 　若欲舍樂如涕唾，　　觀一切空行無異， 　凈於法界及菩提，　　於法無礙如虛空。 　能壞四魔滅煩惱，　　修集正道諸方便， 　不畏邪見如師子，　　當親如來則獲之。」

出如是等偈音

【現代漢語翻譯】 現代漢語譯本 調伏四眾（比丘、比丘尼、優婆塞、優婆夷）宣說四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）， 常樂於宣說真實義理，聖師子王（佛陀）爲了我等而來。 具足五力（信力、精進力、念力、定力、慧力）和五根（信根、精進根、念根、定根、慧根）， 成就功德和無礙的智慧，無上世尊爲了眾生， 修習慈悲拔除三惡道（地獄、餓鬼、畜生）的眾生， 調伏六根（眼、耳、鼻、舌、身、意）而得到堅定的信仰，遠離六入（眼入、耳入、鼻入、舌入、身入、意入）修習六念（唸佛、念法、念僧、念戒、念施、念天）， 具足六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）說真實語，世尊將要來調伏眾生。 一切眾生被煩惱束縛，處於黑暗之中不知解脫之道， 常常行走在魔道上不知真實，貪著顛倒而失去智慧， 不知此世彼世以及生死輪迴，貪戀五欲（色、聲、香、味、觸）所以遠離禪定， 因此不能得到解脫，不能修道來回報過去的善行。 眾生不知生老病死，因此不修習三解脫門（空解脫門、無相解脫門、無愿解脫門）； 遠離一切佈施、持戒、智慧，因此不能脫離三惡道。 眾生如果遠離五欲之樂，親近如來聽聞正法， 至誠受持一偈的義理，這個人就能像過去的佛一樣得到解脫。

又，偈頌的聲音傳遍十六住處：

『如果有人修習清凈之法，遠離爭論，修習禪定， 至心專念各種解脫之法，沒有散亂，斷除煩惱。 獲得十三種忍辱之法，遠離惡觸和散亂的心， 超越一切生老病死，修習四無量心（慈、悲、喜、舍）和各種禪定。 永遠斷除常見和斷見，超越三惡道，得到正定， 深刻觀察無常、無我、無樂，獲得隨法忍（順應真理的智慧）如同過去的佛。 如果想要捨棄快樂如同唾棄，觀察一切皆空，行為沒有差別， 清凈法界和菩提，對於法理沒有障礙如同虛空。 能夠摧毀四魔（煩惱魔、五陰魔、死魔、天魔），滅除煩惱，修習正道和各種方便法門， 不畏懼邪見如同獅子，應當親近如來就能獲得解脫。』

發出如此等等的偈頌之音

【English Translation】 English version Subduing the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) and speaking of the four fruits (Sotapanna, Sakadagami, Anagami, Arhat), Always delighting in speaking the true meaning, the holy lion king (Buddha) has come for us. Possessing the five powers (faith, diligence, mindfulness, concentration, wisdom) and the five roots (faith, diligence, mindfulness, concentration, wisdom), Accomplishing merits and unobstructed wisdom, the unsurpassed World Honored One, for the sake of sentient beings, Cultivating compassion to liberate beings from the three evil realms (hell, hungry ghosts, animals), Subduing the six senses (eye, ear, nose, tongue, body, mind) and gaining firm faith, abandoning the six entrances (eye, ear, nose, tongue, body, mind) and cultivating the six recollections (Buddha, Dharma, Sangha, precepts, generosity, heaven), Possessing the six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows) and speaking truthful words, the World Honored One is coming to subdue sentient beings. All sentient beings are bound by afflictions, dwelling in darkness, not knowing the path to liberation, Often walking on the path of demons, not knowing the truth, clinging to delusions and losing wisdom, Not knowing this life, the next life, and the cycle of birth and death, craving the five desires (form, sound, smell, taste, touch), therefore abandoning meditation, Therefore, they cannot attain liberation, cannot cultivate the path to repay past good deeds. Sentient beings do not know birth, old age, sickness, and death, therefore they do not cultivate the three doors to liberation (emptiness, signlessness, wishlessness); Abandoning all giving, precepts, and wisdom, therefore they cannot escape the three evil realms. If sentient beings abandon the pleasures of the five desires, draw near to the Tathagata and listen to the true Dharma, Sincerely receiving and upholding the meaning of one verse, that person will attain liberation like the Buddhas of the past.

Moreover, the sound of the verses was heard in the sixteen abodes:

'If there are those who cultivate pure Dharma, abandon disputes, and cultivate meditation, With sincere minds, focusing on all the paths to liberation, without distraction, destroying afflictions. Obtaining the thirteen kinds of forbearance, abandoning evil contacts and distracted minds, Transcending all birth, old age, sickness, and death, cultivating the four immeasurables (loving-kindness, compassion, joy, equanimity) and various meditations. Forever cutting off the views of permanence and annihilation, transcending the three evil realms, attaining right concentration, Deeply contemplating impermanence, no-self, and no-joy, obtaining the acceptance of the Dharma (wisdom that accords with truth) like the Buddhas of the past. If one wishes to abandon pleasure as if spitting out phlegm, observing that all is empty, actions are no different, Purifying the Dharma realm and Bodhi, having no obstruction to the Dharma like the void. Able to destroy the four demons (affliction demon, five aggregates demon, death demon, heavenly demon), extinguishing afflictions, cultivating the right path and various skillful means, Not fearing wrong views like a lion, one should draw near to the Tathagata and will attain liberation.'

Such were the sounds of the verses that were emitted.

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聲時，無量眾生趣蓮華所。爾時波旬耳聞是偈，又見王舍城中蓮華，無量眾生悉坐其下，次第乃至阿迦膩吒，亦復如是。受大苦惱，告諸魔言：「諦聽！諦聽！瞿曇沙門作大幻術，汝等不能造作魔業，不久當失所居之處，汝等當雨刀、石、猛火。」

時有一魔，語波旬言：「瞿曇沙門悉已成就無量功德具二莊嚴，所謂功德、智慧。彼神力故，令我狂亂不能造作魔之事業，我今于彼實懷恐懼。」

復有一魔語波旬言：「汝今愚癡行於邪道，無心之人若見瞿曇尚生信敬，況有心者。汝今若欲得大利益，應當至心歸依宗敬。」

復有一魔語波旬言：「波旬！汝今云何常樂惡行造作惡業？汝當遠離惡魔之業。汝今不見如來、世尊趣王舍城，欲施眾生甘露味耶？汝來當共歸依瞿曇。」

爾時，無量魔眾乘空而下至王舍城，或作王像，或轉輪王像成就七寶，或復示作自在天像，或作沙門，梵志，尼干，或作四天王像、日月等像、帝釋梵像。或有坐立及以禮拜而讚歎者，或有周遍繞王舍城，或有示現上其城上。或有青色，白衣，白瓔珞，白幡，白蓋，或有黃色、赤衣、赤瓔、赤幡、赤蓋，或有白色、種種色衣、種種瓔珞、黃幡、黃蓋，或有赤色、青衣、青瓔、青幡、青蓋，或七寶色、七寶衣服、七寶瓔珞、

【現代漢語翻譯】 現代漢語譯本：當佛陀發出聲音時，無量的眾生都前往蓮花所在之處。那時，波旬（魔王）聽到這偈語，又看到王舍城中出現蓮花，無量的眾生都坐在蓮花之下，次第向上直到阿迦膩吒天（色界頂天），也是如此。他感到極大的苦惱，告訴眾魔說：『仔細聽！仔細聽！喬達摩（佛陀）沙門施展了巨大的幻術，你們不能再造作魔的行業了，不久將失去你們所居住的地方，你們應當降下刀、石、猛火。』 當時，有一個魔對波旬說：『喬達摩沙門已經成就了無量的功德，具足功德和智慧兩種莊嚴。因為他的神力，使我狂亂，不能再造作魔的事業，我現在對他實在感到恐懼。』 又有一個魔對波旬說：『你現在真是愚癡，走在邪道上，沒有心的人如果見到喬達摩尚且會生起信敬，更何況是有心的人呢？你現在如果想要得到大利益，應當至誠歸依和尊敬他。』 又有一個魔對波旬說：『波旬！你為什麼總是喜歡作惡，造作惡業呢？你應該遠離惡魔的行業。你難道沒有看見如來、世尊前往王舍城，想要施給眾生甘露的滋味嗎？你來應當一起歸依喬達摩。』 當時，無量的魔眾乘空而下，來到王舍城，有的化作國王的形象，有的化作轉輪王的形象，擁有七寶，有的又示現自在天（欲界頂天）的形象，有的化作沙門、婆羅門、尼乾子（外道），有的化作四天王（欲界天）的形象、日月等形象、帝釋天（欲界天主）和梵天（色界天）的形象。有的坐著、站著，以及禮拜讚歎，有的周遍圍繞王舍城，有的示現在城墻之上。有的穿著青色的衣服，白色的瓔珞，白色的幡，白色的傘蓋，有的穿著黃色的、紅色的衣服，紅色的瓔珞，紅色的幡，紅色的傘蓋，有的穿著白色的、各種顏色的衣服，各種瓔珞，黃色的幡，黃色的傘蓋，有的穿著紅色的、青色的衣服，青色的瓔珞，青色的幡，青色的傘蓋，有的穿著七寶的顏色、七寶的衣服、七寶的瓔珞。

【English Translation】 English version: When the sound was made, countless beings went to the place of the lotus flowers. At that time, Pāpīyas (Mara) heard this verse, and also saw the lotus flowers in Rājagṛha, with countless beings sitting beneath them, in order up to the Akaniṣṭha heaven (the highest heaven in the realm of form), it was also like this. He suffered great distress, and said to the demons, 'Listen carefully! Listen carefully! The Śramaṇa Gautama (Buddha) has performed great magic, you can no longer create demonic deeds, and soon you will lose your dwelling place, you should rain down swords, stones, and fierce fire.' At that time, one demon said to Pāpīyas, 'The Śramaṇa Gautama has already accomplished immeasurable merits, possessing both merit and wisdom. Because of his divine power, I am driven mad and cannot create demonic deeds, I now feel real fear towards him.' Another demon said to Pāpīyas, 'You are now foolish, walking on a wrong path, if a person without a mind sees Gautama, they would still generate faith and respect, how much more so for those with a mind? If you now wish to gain great benefit, you should sincerely take refuge in and respect him.' Another demon said to Pāpīyas, 'Pāpīyas! Why do you always like to do evil and create evil deeds? You should stay away from the deeds of demons. Have you not seen the Tathāgata, the World Honored One, going to Rājagṛha, wanting to give beings the taste of nectar? You should come and take refuge in Gautama together.' At that time, countless demons descended from the sky to Rājagṛha, some transformed into the image of a king, some into the image of a Cakravartin (universal monarch) possessing the seven treasures, some also manifested the image of a Maheśvara (great lord, a deity in the realm of desire), some transformed into Śramaṇas, Brahmins, Nirgranthas (ascetics), some transformed into the image of the Four Heavenly Kings (devas of the realm of desire), the images of the sun and moon, the images of Indra (ruler of the gods) and Brahma (creator god). Some were sitting, standing, and bowing in praise, some were circling around Rājagṛha, some were manifesting on the city walls. Some were wearing blue clothes, white necklaces, white banners, white canopies, some were wearing yellow and red clothes, red necklaces, red banners, red canopies, some were wearing white and various colored clothes, various necklaces, yellow banners, yellow canopies, some were wearing red and blue clothes, blue necklaces, blue banners, blue canopies, some were wearing the colors of the seven treasures, clothes of the seven treasures, necklaces of the seven treasures.

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七寶幡蓋，或琉璃色，或頗梨色，種種色衣、種種瓔珞、種種幡蓋。或有向佛散種種華燒香禮拜，或有歌頌讚嘆起舞。

波旬見已舉聲啼哭，即作是念：「我今喪失所有福報，一切魔眾悉皆歸屬瞿曇沙門。」

爾時，波旬語梵天言：「我雖失福無有伴黨，猶故能壞瞿曇沙門，我今當示最後勢力，我今能拔如是蓮華。」爾時，波旬即趣蓮華，雖複目睹捉不能得。如世人言：「我能捉電。」電雖可見而不能捉，蓮華亦爾，魔雖得見而不能捉。是時，波旬心生懊惱：「如是蓮華捉之尚難，云何可拔？」復作是念：「我今當出無量惡聲，令諸四眾聞已怖畏，當舍瞿曇迸散而去。」波旬爾時即出大聲，一切四眾都無聞者，唯魔自聞。聞已，復生大怖畏心。

爾時，波旬怖畏戰慄，兩手拍地而不能著，猶如拍空。復欲取杖以打四眾，亦不能見，倍生怖畏舉身戰慄，猶如猛風吹動樹葉，復作是念：「我今永失一切功德、一切神力，不如速還本所住處。若不還者必死不疑，於是欲去莫知道徑。」復作是念：「我今住此，瞿曇沙門多將眷屬今至不久，如其到者必見屠戮，我今正欲沉身此地，復恐此界眾生見之。」是時，波旬不能上下四方遁走，即見己身被五繫縛，見已涕泣愁憂苦惱。

時有一魔，名曰聖道，作

【現代漢語翻譯】 現代漢語譯本：七寶裝飾的幡蓋，有的呈現琉璃的色彩，有的呈現頗梨（水晶）的色彩，還有各種顏色的衣服、各種瓔珞（頸飾）、各種幡蓋。有人向佛陀散佈各種鮮花，焚香禮拜，也有人歌唱讚美，翩翩起舞。 波旬（魔王）看到這些情景后，放聲啼哭，心中想到：『我如今喪失了所有的福報，一切魔眾都將歸屬於瞿曇（釋迦牟尼）沙門。』 當時，波旬對梵天說：『我雖然失去了福報，沒有了同伴，但仍然能夠破壞瞿曇沙門。我今天將展示我最後的勢力，我今天能夠拔起那蓮花。』當時，波旬就走向蓮花，雖然親眼看見，卻無法抓住。就像世人說：『我能抓住閃電。』閃電雖然可見，卻無法抓住，蓮花也是如此，魔王雖然能看見，卻無法抓住。這時，波旬心中懊惱：『這樣的蓮花尚且難以抓住，又怎麼可能拔起呢？』他又想到：『我今天應當發出無數惡聲，讓四眾弟子聽了感到恐懼，從而捨棄瞿曇，四散逃走。』當時，波旬就發出巨大的聲音，一切四眾弟子都沒有聽到，只有魔王自己聽到了。聽了之後，反而更加恐懼。 當時，波旬恐懼戰慄，兩手拍地卻無法著地，就像拍打虛空一樣。他又想拿起杖來擊打四眾弟子，卻也看不見，更加恐懼，渾身戰慄，就像狂風吹動樹葉一樣。他又想到：『我如今永遠失去了所有的功德、所有的神力，不如趕快回到我原來的住處。如果不回去，必定會死無疑。』於是想要離去，卻不知道道路。他又想到：『我如今住在這裡，瞿曇沙門很快就會帶著眷屬來到，如果他們來了，必定會遭到屠戮。我正想沉入地下，又擔心這個世界的眾生看到。』當時，波旬無法上下四方逃走，就看到自己被五種束縛捆綁，看到后，涕淚橫流，愁苦煩惱。 這時，有一個魔，名叫聖道，說道：

【English Translation】 English version: There were banners and canopies adorned with seven treasures, some with the color of lapis lazuli, some with the color of crystal, along with various colored garments, various necklaces, and various banners and canopies. Some were scattering various flowers towards the Buddha, burning incense and bowing in worship, while others were singing praises and dancing. Upon seeing this, Pāpīyas (the demon king) cried out loudly, thinking, 'I have now lost all my merits, and all the demons will belong to the Śramaṇa Gautama (Shakyamuni).' At that time, Pāpīyas said to Brahmā, 'Although I have lost my merits and have no companions, I can still destroy the Śramaṇa Gautama. Today I will show my final power; today I can uproot that lotus flower.' Then, Pāpīyas approached the lotus flower, and although he saw it with his own eyes, he could not grasp it. It is like people saying, 'I can grasp lightning.' Although lightning is visible, it cannot be grasped, and the lotus flower is the same; although the demon could see it, he could not grasp it. At this time, Pāpīyas felt frustrated, 'Even grasping such a lotus flower is difficult, how can it be uprooted?' He then thought, 'Today I should emit countless evil sounds, so that the fourfold assembly will hear them and be terrified, thus abandoning Gautama and scattering away.' At that time, Pāpīyas emitted a great sound, but none of the fourfold assembly heard it; only the demon himself heard it. Upon hearing it, he became even more terrified. At that time, Pāpīyas was trembling with fear, and when he clapped his hands on the ground, he could not touch it, as if clapping in the void. He then wanted to take a staff to strike the fourfold assembly, but he could not see it either. He became even more terrified, his whole body trembling, like leaves being blown by a strong wind. He then thought, 'I have now lost all my merits and all my divine powers forever. It is better to quickly return to my original dwelling place. If I do not return, I will surely die.' So he wanted to leave, but he did not know the way. He then thought, 'If I stay here, the Śramaṇa Gautama will soon come with his retinue, and if they come, I will surely be slaughtered. I want to sink into the ground, but I am afraid that the beings of this world will see it.' At that time, Pāpīyas could not escape in any direction, and he saw himself bound by five fetters. Upon seeing this, he wept with sorrow and distress. At that time, a demon named Holy Path said,

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轉輪王像，向彼波旬而說偈言：

「汝以何緣出惡聲，　　啼哭愁憂受苦惱？ 　如來今將趣蓮華，　　能壞眾生種種苦。 　汝等若欲受安樂，　　當至心依無上尊； 　汝若不樂五繫縛，　　應受我語歸世尊。」

爾時，波旬聞是偈已，即作是念：「為我得脫當詐歸依，非實心也。」即向如來所住方面，合掌說偈：

「我今歸依世中尊，　　能壞眾生諸苦惱， 　亦復懺悔一切惡，　　于佛眷屬更不造。」

時魔波旬說是偈時，於五繫縛尋時解脫。得解脫已，欲趣己界，復還被縛；第二、第三乃至第七。爾時，波旬既不得去，至心聽法。◎

大方等大集經卷第十九

「阇路翅(一)　阇路迦慕翅(二)　阇梨(三)　阇羅阇梨尼(四)　阇羅[(口皮)/女]賴坻(五)　阇唏隸(六)　[(口皮)/女]啰富樓沙勒叉拏(七)　娑摩留呵蛇(八)　阿摩咩(九)　[(口皮)/女]摩咩(十)　[(口皮)/女][(口皮)/女]咩(十一)　摩呵咩(十二)　阇摩屣(十三)　阇呵咩(十四)　呿[(口皮)/女]啰咩(十五)　[(口皮)/女]啰鞞(十六)　[(口皮)/女][(口皮)/女]鞞(十七)　[(口皮)/女]呵脾(十八)　登伽脾(

【現代漢語翻譯】 現代漢語譯本 轉輪王（Chakravartin，擁有統治世界的理想君主）的化身，向魔王波旬（Papiyas，佛教中的魔王）說了偈語： 『你為何發出如此惡劣的聲音，啼哭、憂愁、承受苦惱？如來（Tathagata，佛的稱號）現在將要前往蓮花（象徵純潔和覺悟），能破除眾生種種的痛苦。 你們如果想要獲得安樂，應當至誠皈依無上尊（指佛）；你們如果不喜歡被五種束縛（指貪、嗔、癡、慢、疑）所捆綁，就應當聽從我的話，歸順世尊（指佛）。』 當時，波旬聽到這偈語后，心中想：『爲了能夠脫身，我將假裝皈依，並非真心實意。』於是，他面向如來所在的方向，合掌說了偈語： 『我現在皈依世間最尊貴的佛，他能破除眾生的一切苦惱，我也懺悔過去所做的一切惡行，並且發誓以後不再對佛的眷屬（指佛的弟子和信徒）造作惡業。』 當魔王波旬說完這偈語時，他身上的五種束縛立刻解脫。獲得解脫后，他想要回到自己的魔界，卻又再次被束縛；第二次、第三次乃至第七次都是如此。當時，波旬既然無法離開，就專心聽聞佛法。 《大方等大集經》卷第十九 『阇路翅(一)（Jaluki，一種藥草） 阇路迦慕翅(二)（Jalukamukhi，一種藥草） 阇梨(三)（Jali，一種藥草） 阇羅阇梨尼(四)（Jalarajini，一種藥草） 阇羅[(口皮)/女]賴坻(五)（Jalapilaiti，一種藥草） 阇唏隸(六)（Jahili，一種藥草） [(口皮)/女]啰富樓沙勒叉拏(七)（Pilapurusalaksana，一種藥草） 娑摩留呵蛇(八)（Samaruhasa，一種藥草） 阿摩咩(九)（Amame，一種藥草） [(口皮)/女]摩咩(十)（Pimame，一種藥草） [(口皮)/女][(口皮)/女]咩(十一)（Pipime，一種藥草） 摩呵咩(十二)（Mahame，一種藥草） 阇摩屣(十三)（Jamasri，一種藥草） 阇呵咩(十四)（Jahame，一種藥草） 呿[(口皮)/女]啰咩(十五)（Khipirame，一種藥草） [(口皮)/女]啰鞞(十六)（Pirabi，一種藥草） [(口皮)/女][(口皮)/女]鞞(十七)（Pipibi，一種藥草） [(口皮)/女]呵脾(十八)（Pihapi，一種藥草） 登伽脾(十九)（Tangapi，一種藥草）』

【English Translation】 English version The incarnation of the Chakravartin (ideal universal ruler), spoke these verses to Papiyas (Mara, the demon king in Buddhism): 'Why do you utter such evil sounds, weeping, sorrowing, and suffering? The Tathagata (the title of the Buddha) is now going to the lotus (symbolizing purity and enlightenment), who can destroy all kinds of suffering of sentient beings. If you wish to receive peace and happiness, you should sincerely take refuge in the Supreme One (referring to the Buddha); if you do not like to be bound by the five fetters (referring to greed, hatred, delusion, pride, and doubt), you should listen to my words and submit to the World Honored One (referring to the Buddha).' At that time, after hearing these verses, Papiyas thought: 'In order to escape, I will pretend to take refuge, but not sincerely.' Then, he faced the direction where the Tathagata was staying, put his palms together, and spoke these verses: 'I now take refuge in the most honored one in the world, who can destroy all the sufferings of sentient beings. I also repent all the evil deeds I have done in the past, and I vow not to commit any evil deeds against the Buddha's family (referring to the Buddha's disciples and followers) in the future.' When Mara Papiyas finished reciting these verses, the five fetters on him were immediately released. After gaining liberation, he wanted to return to his own demon realm, but he was bound again; the second, third, and even the seventh time were the same. At that time, since Papiyas could not leave, he listened to the Dharma with all his heart. The Mahavaipulya Mahasamghata Sutra, Volume 19 'Jaluki (1) (a kind of herb), Jalukamukhi (2) (a kind of herb), Jali (3) (a kind of herb), Jalarajini (4) (a kind of herb), Jalapilaiti (5) (a kind of herb), Jahili (6) (a kind of herb), Pilapurusalaksana (7) (a kind of herb), Samaruhasa (8) (a kind of herb), Amame (9) (a kind of herb), Pimame (10) (a kind of herb), Pipime (11) (a kind of herb), Mahame (12) (a kind of herb), Jamasri (13) (a kind of herb), Jahame (14) (a kind of herb), Khipirame (15) (a kind of herb), Pirabi (16) (a kind of herb), Pipibi (17) (a kind of herb), Pihapi (18) (a kind of herb), Tangapi (19) (a kind of herb).'

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十九)　[(口皮)/女]阇脾(廿)　[(口皮)/女]呵啰[(口皮)/女]離屣(廿一)　阇呵咩(廿二)　呿[(口皮)/女]啰脾(廿三)　阿羅阇唏梨(廿四)　禪𧰃梨(廿五)　禪𧰃羅茂口*仙　[(口皮)/女]呵啰(廿七)　[(口皮)/女]呵啰(廿八)　[(口皮)/女]呵啰(廿九)　婆呵啰思陀婆啰極(卅)　彈帝羅(卅一)　彈帝羅(卅二)　修利蛇比呵呿(卅三)　旃陀羅比呵呿(卅四)　斫啾樹帝沙比呵呿(卅五)　薩[(口皮)/女]叉蛇唎埵(卅六)　修啰比呵呿(卅七)　阇呿伽(卅八)　阇呿伽(卅九)　阇呿伽(四十)　修呿伽(四十一)　比呵摩(四十二)　阿勿呵(四十三)　阿勿呵(四十四)　阿勿呵呵(四十五)　阿勿呵(四十六)　阿勿呿(四十七)　阿勿呿(四十八)　阿勿呿(四十九)　阿勿呿(五十)　阿勿呿(五十一)　勿呿(五十二)　勿呿勿呿(五十三)　鞞[(口皮)/女]車陀羯摩(五十四)　𧰃濘(五十五)　𧰃濘(五十六)　𧰃濘(五十七)　𧰃濘(五十八)　郁皺陀鞞[(口皮)/女]車陀(五十九)　蘘那吃多(六十)　阿㝹皺陀(六十一)　鴦究隸(六十二)　朋究隸(六十三)　比遮究隸(六

十四)　究羅呵(六十五)　因陀羅波利[(口皮)/女]呵(口*皮)/女　鞞[(口皮)/女]車陀竭婆(六十七)　遮[(口皮)/女]賴坻(六十八)　遮婆賴坻(六十九)　遮[(口皮)/女]賴坻(七十)　遮婆賴坻(七十一)　阿暮呵陀舍奴波利𧿡多(七十二)　[(口皮)/女]沙呿摩(七十三)　羯摩樹喻極(七十四)　呿伽阇唏(七十五)　阇呵樹極(七十六)　膩呿(七十七)　毗啰娑(七十八)　毗啰娑(七十九)　毗啰娑(八十)　毗啰娑(八十一)　毗啰娑(八十二)　毗啰娑(八十三)　[(口皮)/女]阇摩皺伽啰摩吃波(八十四)　摩訶吃波(八十五)　唏隸(八十六)　唏利隸(八十七)　阿拏[(口皮)/女]賴坻(八十八)　娑摩蛇膩口*仙　陀摩(九十)　陀那(九十一)　阿波啰勿𥿞(九十二)　呵羅軍荼羅婆呿(九十三)　比𧿡多蛇(九十四)　唎婆畔羯摩叉蛇(九十五)　波啰𧰃婆[(口皮)/女]富留沙埵(九十六)　阿娑摩娑摩蛇(九十七)　比提蘘(九十八)　多咃伽多(九十九)　莎呵(百)」 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第二十

北涼天竺三

【現代漢語翻譯】 現代漢語譯本 十四) 究羅呵 (Kurahe) (六十五) 因陀羅波利[(口皮)/女]呵[(口皮)/女] (Indraparipihari) (六十六) 鞞[(口皮)/女]車陀竭婆 (Vejatagarbha) (六十七) 遮[(口皮)/女]賴坻 (Calarati) (六十八) 遮婆賴坻 (Cabarati) (六十九) 遮[(口皮)/女]賴坻 (Calarati) (七十) 遮婆賴坻 (Cabarati) (七十一) 阿暮呵陀舍奴波利𧿡多 (Amoghadashanuparivartita) (七十二) [(口皮)/女]沙呿摩 (Sashakama) (七十三) 羯摩樹喻極 (Karmavrikshayoga) (七十四) 呿伽阇唏 (Khagajahi) (七十五) 阇呵樹極 (Jahavriksha) (七十六) 膩呿 (Nikha) (七十七) 毗啰娑 (Vilasa) (七十八) 毗啰娑 (Vilasa) (七十九) 毗啰娑 (Vilasa) (八十) 毗啰娑 (Vilasa) (八十一) 毗啰娑 (Vilasa) (八十二) 毗啰娑 (Vilasa) (八十三) [(口皮)/女]阇摩皺伽啰摩吃波 (Jajamajogaramakshapa) (八十四) 摩訶吃波 (Mahakshapa) (八十五) 唏隸 (Hili) (八十六) 唏利隸 (Hilili) (八十七) 阿拏[(口皮)/女]賴坻 (Anarati) (八十八) 娑摩蛇膩[口仙] (Samasarpini) (八十九) 陀摩 (Dhama) (九十) 陀那 (Dhana) (九十一) 阿波啰勿𥿞 (Aparavartin) (九十二) 呵羅軍荼羅婆呿 (Haragundalavaka) (九十三) 比𧿡多蛇 (Vitarasa) (九十四) 唎婆畔羯摩叉蛇 (Ribhanakarmakshasa) (九十五) 波啰𧰃婆[(口皮)/女]富留沙埵 (Paravabhapurushasattva) (九十六) 阿娑摩娑摩蛇 (Asamasamasarpa) (九十七) 比提蘘 (Vidhiranga) (九十八) 多咃伽多 (Tathagata) (九十九) 莎呵 (Svaha) (百)。」 《大方等大集經》卷二十，北涼天竺三藏曇無讖譯。

【English Translation】 English version Fourteen) Kurahe (65) Indraparipihari (66) Vejatagarbha (67) Calarati (68) Cabarati (69) Calarati (70) Cabarati (71) Amoghadashanuparivartita (72) Sashakama (73) Karmavrikshayoga (74) Khagajahi (75) Jahavriksha (76) Nikha (77) Vilasa (78) Vilasa (79) Vilasa (80) Vilasa (81) Vilasa (82) Vilasa (83) Jajamajogaramakshapa (84) Mahakshapa (85) Hili (86) Hilili (87) Anarati (88) Samasarpini (89) Dhama (90) Dhana (91) Aparavartin (92) Haragundalavaka (93) Vitarasa (94) Ribhanakarmakshasa (95) Paravabhapurushasattva (96) Asamasamasarpa (97) Vidhiranga (98) Tathagata (99) Svaha (100).' The Mahavaipulya Mahasamghata Sutra, Volume 20, translated by Tripitaka Dharmaraksha of North Liang.

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藏曇無讖譯

◎寶幢分第九三昧神足品第四

是時，如來四大弟子與諸魔子，游王舍城歌舞頌偈。爾時，大地六返震動，無量天人悲感啼泣：「苦哉！苦哉！今者如來猶在於世，而四弟子為諸魔眾之所戲弄。」即共和集往至佛所，而作是言：「世尊！唯愿如來放舍舍心。何以故？一切諸魔欲壞佛法。」

佛言：「我今當入王舍大城，教化眾生欲破壞魔業，示大神通施作佛事。」

爾時，佛欲入王舍城。時諸天眾悲㘁向佛而作是言：「今佛入城實非時也。何以故？無量惡鬼彌滿虛空，無量魔眾持刀大石，若佛入城，如來法燈將滅不久。」爾時如來默然不許。

復有天言：「世尊！王舍城中，五百魔子執持刀戟欲害如來。」

復有一天啼泣而言：「今者釋種，不久當壞。」

復有天言：「無上法船今當散滅，三界眾生誰當濟渡令至彼岸。」

復有天言：「一切眾生常為煩惱之所纏繞，無上大師如其滅者，誰當令彼得解脫耶？」

復有天言：「世尊！不見空中無量魔眾，欲雨刀劍、大石、猛火。唯愿如來，愍眾生故且莫入城。」

復有天言：「世尊！王舍城中有二萬魔，各各示作婆羅門像，執持刀劍欲害如來。復有二萬持槊待佛，復有二萬執持弓箭，復有二

【現代漢語翻譯】 現代漢語譯本 當時，如來的四大弟子和一些魔的兒子們在王舍城裡唱歌跳舞，吟誦偈語。這時，大地六次震動，無數的天人和人悲傷地哭泣：『苦啊！苦啊！現在如來還在世，而他的四個弟子卻被魔眾戲弄。』他們就一起聚集到佛陀那裡，說道：『世尊！我們希望如來放棄捨心（指不理會世事的心態）。為什麼呢？因為一切魔都想破壞佛法。』 佛陀說：『我現在將進入王舍大城，教化眾生，破壞魔的勢力，展示大神通，做佛的事業。』 這時，佛陀想要進入王舍城。諸天眾悲傷地向佛陀說道：『現在佛陀入城實在不是時候。為什麼呢？因為無數的惡鬼充滿了虛空，無數的魔眾拿著刀和大石頭，如果佛陀入城，如來的法燈將很快熄滅。』這時，如來沉默不語，沒有答應。 又有天人說：『世尊！在王舍城中，有五百個魔的兒子拿著刀戟想要傷害如來。』 又有一天人哭泣著說：『現在釋迦族（釋種）不久就要滅亡了。』 又有天人說：『無上的法船現在將要散滅，三界眾生誰來救度他們到達彼岸呢？』 又有天人說：『一切眾生常常被煩惱所纏繞，無上的大師如果滅度，誰來讓他們得到解脫呢？』 又有天人說：『世尊！您沒看見空中無數的魔眾，想要降下刀劍、大石、猛火嗎？希望如來，爲了憐憫眾生，暫時不要入城。』 又有天人說：『世尊！在王舍城中有兩萬個魔，各自化現成婆羅門的樣子，拿著刀劍想要傷害如來。還有兩萬個拿著長矛等待佛陀，還有兩萬個拿著弓箭，還有兩萬個拿著…』

【English Translation】 English version At that time, the four great disciples of the Tathagata and the sons of demons were singing, dancing, and reciting verses in the city of Rajagriha. Then, the earth shook six times, and countless gods and humans wept with sorrow, saying, 'Alas! Alas! Now that the Tathagata is still in the world, his four disciples are being mocked by the demon hordes.' They gathered together and went to the Buddha, saying, 'World Honored One! We wish that the Tathagata would abandon the mind of detachment (referring to a state of indifference). Why is that? Because all demons want to destroy the Dharma.' The Buddha said, 'I will now enter the great city of Rajagriha to teach sentient beings, destroy the power of demons, display great supernatural powers, and perform the work of the Buddha.' At this time, the Buddha wanted to enter Rajagriha. The heavenly beings sadly said to the Buddha, 'Now is not the right time for the Buddha to enter the city. Why is that? Because countless evil spirits fill the void, and countless demons hold swords and large stones. If the Buddha enters the city, the lamp of the Tathagata's Dharma will soon be extinguished.' At this time, the Tathagata remained silent and did not agree. Another heavenly being said, 'World Honored One! In Rajagriha, there are five hundred sons of demons holding swords and spears, wanting to harm the Tathagata.' Another heavenly being wept and said, 'Now the Shakya clan (Shakya lineage) will soon perish.' Another heavenly being said, 'The supreme Dharma boat is now about to be destroyed. Who will save the beings of the three realms and lead them to the other shore?' Another heavenly being said, 'All sentient beings are constantly entangled by afflictions. If the supreme master passes away, who will liberate them?' Another heavenly being said, 'World Honored One! Do you not see the countless demons in the sky, wanting to rain down swords, large stones, and fierce fire? We hope that the Tathagata, out of compassion for sentient beings, will temporarily not enter the city.' Another heavenly being said, 'World Honored One! In Rajagriha, there are twenty thousand demons, each manifesting as a Brahmin, holding swords and wanting to harm the Tathagata. There are also twenty thousand holding spears waiting for the Buddha, and twenty thousand holding bows and arrows, and twenty thousand holding...'

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萬持大炬火。唯愿如來，受我等語勿復入城。」如來爾時默然不許。

爾時，世尊入王舍城門，其守城天啼泣向佛，作如是言：「唯愿如來勿復入城。何以故？今此城中惡眾彌滿。若使如來於此滅者，我當云何見諸天眾？魔眾今者欲雨刀劍、猛火、大石，如來若滅，眾生闇行，滅大法炬、壞大法山，生老病死歡喜受樂。」佛于爾時，雖聞是語亦不許可。

時天覆言：「世尊！若不惜身命必欲放舍，有六大城何必於此？如來若於此間滅者，則令我于無量世中得大惡名。」

爾時，復有無量諸天俱至佛所，作如是言：「世尊！我已曾見無量諸佛說法教化無量眾生，實未曾見如是魔眾，世間眾生常為無量諸惡煩惱之所圍繞，值遇良醫通達無量醫方方便。如來何故，放舍大慈大悲之心？」

復有天言：「如來往昔無量劫中為諸眾生修集苦行，今者云何欲舍眾生放棄身命？唯愿憐愍演說正法，調伏一切闇昧眾生。愿施眾生光明，迷行之人示以正路，永斷一切三惡道苦，唯愿久住，莫捨身命。」

爾時，復有凈居諸天，告諸天言：「且勿㘁哭放舍愁惱，如來具足十力無畏，今欲摧滅一切魔眾。假使無量無邊魔眾，乃至不能動佛一毛。」

爾時，梵王釋提桓因，往至佛所白佛言：「世尊！一切

【現代漢語翻譯】 現代漢語譯本：他們手持巨大的火炬，懇求如來：『唯愿如來，接受我們的勸告，不要再進入城中。』當時，如來沉默不語，沒有答應。 當時，世尊進入王舍城門，守城的天神哭泣著對佛說：『唯愿如來不要再進入城中。為什麼呢？因為現在這座城中充滿了邪惡之徒。如果如來在這裡涅槃，我將如何面對諸天眾呢？魔眾現在想要降下刀劍、猛火、巨石。如果如來涅槃，眾生將會在黑暗中行走，熄滅大法炬，摧毀大法山，（他們會）歡喜地承受生老病死的痛苦。』當時，佛陀雖然聽到了這些話，也沒有答應。 這時，天神又說：『世尊！如果一定要捨棄身命，有六大城，何必一定要在這裡呢？如果如來在這裡涅槃，就會使我在無量世中揹負惡名。』 當時，又有無數的天神一同來到佛陀面前，這樣說道：『世尊！我們曾經見過無數的佛陀說法教化無量眾生，實在沒有見過像這樣的魔眾。世間的眾生常常被無數的邪惡煩惱所纏繞，（他們）遇到了良醫，通達無數的醫方方便。如來為什麼捨棄大慈大悲之心呢？』 又有天神說：『如來在過去無量劫中爲了眾生修集苦行，現在為什麼想要捨棄眾生，放棄身命呢？唯愿您憐憫我們，演說正法，調伏一切愚昧的眾生。愿您施予眾生光明，為迷途之人指明正路，永遠斷除一切三惡道的痛苦。唯愿您長久住世，不要捨棄身命。』 當時，又有凈居天的諸天，告訴其他天神說：『不要哭泣，不要憂愁煩惱。如來具足十力（佛的十種力量）和無畏（佛的無所畏懼），現在想要摧毀一切魔眾。即使有無量無邊的魔眾，也不能動搖佛陀的一根毫毛。』 當時，梵王（Brahmā，創造之神）釋提桓因（Śakra，帝釋天）來到佛陀面前，對佛陀說：『世尊！一切』

【English Translation】 English version: They held up great torches, pleading with the Tathāgata: 『We beseech the Tathāgata, accept our words and do not enter the city again.』 At that time, the Tathāgata remained silent and did not agree. At that time, the World-Honored One entered the gate of Rājagṛha (王舍城), and the city-guarding devas (天神) wept, saying to the Buddha: 『We beseech the Tathāgata not to enter the city again. Why is that? Because now this city is filled with evil beings. If the Tathāgata were to pass into parinirvāṇa (涅槃) here, how would I face the devas? The māras (魔眾) now wish to rain down swords, fierce fires, and great stones. If the Tathāgata were to pass away, sentient beings would walk in darkness, extinguishing the great Dharma torch, destroying the great Dharma mountain, and joyfully accepting the suffering of birth, old age, sickness, and death.』 At that time, although the Buddha heard these words, he did not agree. Then, the deva said again: 『World-Honored One! If you must abandon your life, there are six great cities, why must it be here? If the Tathāgata were to pass into parinirvāṇa here, it would cause me to bear a great evil name for countless eons.』 At that time, countless devas came together to the Buddha, saying: 『World-Honored One! We have seen countless Buddhas teaching and transforming countless sentient beings, but we have never seen such māras. The sentient beings of the world are constantly surrounded by countless evil afflictions. They have encountered a good physician who is versed in countless medical methods. Why does the Tathāgata abandon the heart of great compassion?』 Another deva said: 『In the past, for countless kalpas (劫), the Tathāgata cultivated ascetic practices for the sake of sentient beings. Why now do you wish to abandon sentient beings and give up your life? We beseech you to have compassion and expound the true Dharma, subduing all ignorant sentient beings. May you bestow light upon sentient beings, show the right path to those who are lost, and forever cut off the suffering of all three evil realms. We beseech you to abide long and not abandon your life.』 At that time, the Śuddhāvāsa (凈居天) devas told the other devas: 『Do not weep and do not be sorrowful. The Tathāgata is endowed with the ten powers (十力) and fearlessness (無畏), and now wishes to destroy all the māras. Even if there are countless māras, they cannot move a single hair of the Buddha.』 At that time, Brahmā (梵王) and Śakra (釋提桓因) went to the Buddha and said to the Buddha: 『World-Honored One! All』

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魔眾今者定欲毀害如來，唯愿勿往。如來當滅一切眾生無明闇行。世尊往昔請諸眾生許以甘露，斯事未果，云何便欲放捨身命？莫猗往昔菩提樹下壞一魔已輕蔑餘者。如來若入王舍城中，即便滅沒無復疑也。」

爾時，世尊出大梵音聲，遍三千大千世界已，而作是言：「諦聽！諦聽！假使諸魔悉皆遍滿十方世界，盡其力勢乃至不能動我一毛。我昔已請無量眾生許以甘露，今當演說第一義諦增長善法，說于正道以稱我願。我于往昔無量世中，為諸眾生多受苦惱，放舍一切金銀、琉璃、頗梨、寶貨、國城、妻子、衣服、飲食及以身命，以妙香華幡蓋燈明供養諸佛，受持凈戒修行忍辱。誰能以惡加於我身？我于眾生常修慈悲，誰能令我而滅沒耶？如我先已摧魔眷屬，當知今者亦能破壞。汝等於此勿懷怖畏。」

時無量天聞是語已，心生喜樂各各而言：「南無大士如來、世尊，壞大魔眾破諸煩惱，永斷習氣摧憍慢山，拔生死樹，滅死日月除無明闇，勸化一切邪見眾生，焦涸四流然大法炬，示菩提道擊大法鼓。施諸眾生善法之樂，復令覺悟四真諦相，度生死海入無畏處。」說是語已，以妙香華幡蓋伎樂供養于佛。復以種種微妙好華散王舍城，所謂曼陀羅華、摩訶曼陀羅華、波樓沙華、摩訶波樓沙華、迦迦羅華、摩訶

【現代漢語翻譯】 現代漢語譯本：魔眾現在一定想要毀壞如來（Tathagata，佛的稱號），唯愿您不要前往。如來應當滅除一切眾生的無明黑暗的行徑。世尊（Bhagavan，佛的稱號）過去曾邀請眾生許諾給予甘露（amrita，不死之藥），此事尚未實現，為何現在就想要放棄生命？不要因為過去在菩提樹下摧毀了一個魔（mara，佛教中阻礙修行的惡魔）就輕視其餘的魔。如來如果進入王舍城（Rajagrha，古印度城市名）中，就會立刻滅亡，毫無疑問。 那時，世尊發出大梵天（Brahma，印度教中的創造神）的聲音，遍佈三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位）后，說道：『仔細聽！仔細聽！即使所有的魔都遍佈十方世界，用盡他們的力量，也不能動我一根毫毛。我過去已經邀請了無量的眾生，許諾給予他們甘露，現在我將演說第一義諦（paramartha-satya，佛教的最高真理），增長善法，宣說正道，以實現我的願望。我在過去無量世中，爲了眾生承受了許多苦惱，放棄了一切金銀、琉璃、頗梨（sphatika，水晶）、寶貨、國城、妻子、衣服、飲食以及生命，用美妙的香、花、幡蓋、燈明供養諸佛，受持清凈的戒律，修行忍辱。誰能用惡加害於我？我對於眾生常修慈悲，誰能讓我滅亡呢？正如我先前已經摧毀了魔的眷屬，應當知道現在我也能摧毀他們。你們對此不要懷有恐懼。』 當時，無量的天人聽到這些話后，心中生起喜悅，各自說道：『頂禮大士如來、世尊，您摧毀了巨大的魔眾，破除了各種煩惱，永遠斷除了習氣，摧毀了驕慢之山，拔除了生死之樹，滅除了死亡的日月，消除了無明的黑暗，勸化一切邪見的眾生，使四流（catasrah sravasah，佛教中指四種煩惱）枯竭，點燃大法炬，指示菩提之道，敲響大法鼓。您給予眾生善法的快樂，又使他們覺悟四真諦（catvari arya satyani，佛教的四條基本真理）的真相，度過生死之海，進入無畏的境地。』說完這些話后，他們用美妙的香、花、幡蓋、伎樂供養佛。又用各種微妙美好的花散佈在王舍城，這些花包括曼陀羅花（mandarava，天界之花）、摩訶曼陀羅花（maha-mandarava，大曼陀羅花）、波樓沙花（parusaka，一種花名）、摩訶波樓沙花（maha-parusaka，大波樓沙花）、迦迦羅花（kakkara，一種花名）、摩訶迦迦羅花（maha-kakkara，大迦迦羅花）。

【English Translation】 English version: The Mara host now certainly intends to harm the Tathagata (the title of a Buddha), may you not go. The Tathagata should extinguish the ignorance and darkness of all sentient beings. The Bhagavan (another title of a Buddha) in the past invited sentient beings and promised to give them amrita (the nectar of immortality), this matter has not yet been fulfilled, why would you now want to give up your life? Do not underestimate the remaining Maras because you destroyed one Mara under the Bodhi tree in the past. If the Tathagata enters Rajagrha (an ancient Indian city), he will immediately perish, without a doubt. At that time, the Bhagavan emitted a great Brahma (the creator god in Hinduism) voice, pervading the Trisahasra-Mahasahasra-lokadhatu (a cosmic unit in Buddhist cosmology), and said: 'Listen carefully! Listen carefully! Even if all the Maras were to fill the ten directions, using all their power, they could not move a single hair of mine. I have already invited countless sentient beings in the past, promising to give them amrita, and now I will expound the paramartha-satya (the ultimate truth in Buddhism), increase good dharmas, and proclaim the right path to fulfill my wish. In countless past lives, I have endured much suffering for the sake of sentient beings, giving up all gold, silver, lapis lazuli, sphatika (crystal), treasures, kingdoms, wives, clothes, food, and even my life, offering beautiful incense, flowers, banners, canopies, and lamps to the Buddhas, upholding pure precepts, and practicing patience. Who can inflict evil upon me? I always cultivate compassion for sentient beings, who can cause me to perish? Just as I have already destroyed the Mara's retinue, know that I can destroy them now as well. You should not harbor fear about this.' At that time, countless devas (gods) heard these words, and their hearts were filled with joy, and they each said: 'Homage to the great being, the Tathagata, the Bhagavan, you have destroyed the great Mara host, broken all afflictions, forever cut off habitual tendencies, destroyed the mountain of arrogance, uprooted the tree of birth and death, extinguished the sun and moon of death, eliminated the darkness of ignorance, persuaded all sentient beings with wrong views, dried up the four sravasah (the four outflows of defilements), lit the great Dharma torch, pointed out the path of Bodhi, and struck the great Dharma drum. You give sentient beings the joy of good dharmas, and also make them realize the truth of the four arya satyani (the four noble truths), crossing the sea of birth and death, and entering the place of fearlessness.' After saying these words, they offered incense, flowers, banners, canopies, and music to the Buddha. They also scattered various exquisite and beautiful flowers in Rajagrha, including mandarava (a celestial flower), maha-mandarava (a great mandarava flower), parusaka (a type of flower), maha-parusaka (a great parusaka flower), kakkara (a type of flower), and maha-kakkara (a great kakkara flower).

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迦迦羅華、曼殊沙華、摩訶曼殊沙華、瞻婆羅華、摩訶瞻婆羅華、歡喜華、大歡喜華、愛樂華、大愛樂華、波利質多華、俱毗遮羅華、憂婆缽羅華、俱物頭華、波頭摩華、分陀利華，如是等華，莊嚴遍覆如來行處，于路二邊七寶行樹高一多羅樹，間有八味清泉。上虛空中多有諸天，手持上妙七寶幡蓋，雨諸雜華金銀、頗梨、琉璃等寶。牛頭栴檀及白栴檀，堅䩕沉水種種華香，遍雨如來所行之處。復有種種微妙伎樂，一切人民悉共嚴治王舍城外如來行處，諸魔眷屬莊嚴城內。

時，佛、世尊入王舍城。爾時心遊首楞嚴定，示現微妙八十種好。若事象者即現象像，事師子者現師子像，有事牛者即現牛像，事命命鳥現命命像，有事兔者即現兔像，有事魚龍龜鱉、梵天自在建陀八臂，帝釋、阿修羅、迦樓羅、虎狼豬鹿、水火風神、日月星宿、國王大臣男女大小、沙門婆羅門、四王夜叉、菩薩如來，各隨所事而得見之，見已皆稱南無、南無無上世尊，合掌恭敬禮拜供養。

爾時，雪山光味仙人，與其弟子在西門下，側立待佛。光味仙人睹見佛身，是仙人像，為無量眾生之所供養，即作是言：「如是人者真是大仙，堪受世間人天供養。何以故？福德相故。我云何知彼大、我大？我今當問生姓經書、出家久近？」

【現代漢語翻譯】 現代漢語譯本：迦迦羅華（一種花）、曼殊沙華（一種花）、摩訶曼殊沙華（大曼殊沙華）、瞻婆羅華（一種花）、摩訶瞻婆羅華（大瞻婆羅華）、歡喜華（一種花）、大歡喜華（大歡喜花）、愛樂華（一種花）、大愛樂華（大愛樂花）、波利質多華（一種花）、俱毗遮羅華（一種花）、憂婆缽羅華（一種花）、俱物頭華（一種花）、波頭摩華（一種花）、分陀利華（一種花），像這樣的花，莊嚴地覆蓋著如來行走的道路，在道路兩旁，七寶行樹高聳，如同多羅樹一般，樹間有八種清澈的泉水。在天空上方，有許多天人，手持上好的七寶幡蓋，降下各種各樣的花朵，以及金銀、水晶、琉璃等寶物。牛頭栴檀和白栴檀，堅硬的沉水香以及各種花香，遍灑在如來所行之處。還有各種美妙的音樂，所有人民都一起精心裝飾王舍城外如來行走的道路，而魔的眷屬則裝飾城內。 當時，佛、世尊進入王舍城。那時，佛的心處於首楞嚴定（一種禪定），示現了微妙的八十種好相。如果有人崇拜象，佛就示現象的形象；如果有人崇拜獅子，佛就示現獅子的形象；如果有人崇拜牛，佛就示現牛的形象；如果有人崇拜命命鳥，佛就示現命命鳥的形象；如果有人崇拜兔子，佛就示現兔子的形象；如果有人崇拜魚、龍、龜、鱉、梵天、自在天、建陀（一種神）、八臂神、帝釋（天神）、阿修羅（一種神）、迦樓羅（一種神鳥）、虎、狼、豬、鹿、水神、火神、風神、日、月、星宿、國王、大臣、男女老少、沙門（出家人）、婆羅門（祭司）、四王天、夜叉（一種神）、菩薩、如來，佛都根據他們所崇拜的對象而顯現相應的形象，看到的人都稱念『南無（皈依）』、『南無無上世尊』，合掌恭敬地禮拜供養。 當時，雪山光味仙人，和他的弟子在西門下，側身站立等待佛。光味仙人看到佛的身形，是仙人的形象，被無數眾生所供養，就說道：『這樣的人真是大仙，堪受世間人天的供養。為什麼呢？因為他有福德的相貌。我怎麼知道他大還是我大呢？我現在應當問他的生姓、經書、出家多久？』

【English Translation】 English version: Kakara flowers (a type of flower), Manshushaka flowers (a type of flower), Maha Manshushaka flowers (great Manshushaka flowers), Champaka flowers (a type of flower), Maha Champaka flowers (great Champaka flowers), Joyful flowers (a type of flower), Great Joyful flowers (great joyful flowers), Beloved flowers (a type of flower), Great Beloved flowers (great beloved flowers), Parijata flowers (a type of flower), Kuvichara flowers (a type of flower), Uppala flowers (a type of flower), Kuvamuda flowers (a type of flower), Paduma flowers (a type of flower), Pundarika flowers (a type of flower), such flowers, adorned and covered the path where the Tathagata walked. On both sides of the road, seven-jeweled trees stood tall like Tala trees, and between the trees were eight kinds of clear springs. In the sky above, many devas (gods) held aloft exquisite seven-jeweled banners and canopies, raining down various flowers, as well as gold, silver, crystal, and lapis lazuli treasures. Ox-head sandalwood and white sandalwood, hard agarwood, and various flower fragrances were scattered everywhere the Tathagata walked. There were also various exquisite musical performances. All the people together meticulously decorated the path outside Rajagriha where the Tathagata would walk, while the retinue of Mara (demon) decorated the inside of the city. At that time, the Buddha, the World Honored One, entered Rajagriha. At that time, the Buddha's mind was in the Shurangama Samadhi (a type of meditation), manifesting the subtle eighty auspicious marks. If someone worshipped an elephant, the Buddha would manifest the form of an elephant; if someone worshipped a lion, the Buddha would manifest the form of a lion; if someone worshipped a cow, the Buddha would manifest the form of a cow; if someone worshipped a Kalavinka bird, the Buddha would manifest the form of a Kalavinka bird; if someone worshipped a rabbit, the Buddha would manifest the form of a rabbit; if someone worshipped fish, dragons, turtles, tortoises, Brahma, Ishvara, Gandharva (a type of deity), the eight-armed deity, Indra (a god), Asura (a type of deity), Garuda (a mythical bird), tigers, wolves, pigs, deer, water gods, fire gods, wind gods, the sun, moon, stars, kings, ministers, men and women, young and old, Shramanas (ascetics), Brahmins (priests), the Four Heavenly Kings, Yakshas (a type of deity), Bodhisattvas, and Tathagatas, the Buddha would manifest the corresponding form according to what they worshipped. Upon seeing this, they would all proclaim 'Namo (homage)', 'Namo Supreme World Honored One', and respectfully bow and make offerings with their palms together. At that time, the Snow Mountain Light Taste Immortal, along with his disciples, stood waiting for the Buddha under the west gate. When the Light Taste Immortal saw the Buddha's form, which was that of an immortal, being worshipped by countless beings, he said, 'Such a person is truly a great immortal, worthy of receiving the offerings of humans and devas in the world. Why is that? Because of his auspicious marks of merit. How can I know if he is greater or I am greater? I should now ask about his birth, lineage, scriptures, and how long he has been an ascetic?'

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光味仙人即趣佛所，告其弟子摩納：「彼仙人者德相成就了了可知，聰明睿哲能解深義，汝等應當至心生信，如我所見相書所載，是人必能說無上道，彼定能令我度生死。」五百弟子同聲嘆言：「善哉！善哉！如和上言。」

爾時，光味與五百弟子前後圍繞即至佛所，作如是言：「汝是誰耶？」

佛言：「是婆羅門。」

光味復言：「姓何等耶？」

答言：「我姓瞿曇。」

又問：「受何戒耶？」

答言：「吾受三戒。」

又問：「修集何行？」

答言：「吾修三空行。」

又問：「出家已來為久近乎？」

答言：「具大智時。」

又問：「汝頗讀誦星宿書不？」

答言：「汝今讀誦得何利益？」

光味復言：「我以此法教諸眾生，受我語者多獻供養。」

佛言：「汝知此書，頗能得過生老死不？」

光味復問：「瞿曇！生老病死云何可斷？」

佛言：「汝若不能斷生老死，何用讀誦如是星書？」

光味復言：「瞿曇！汝若不知星宿書者，身上何故有星行處？如我知者，定謂瞿曇通達如是星宿彼岸。」

佛言：「云何名星宿道？」

光味答言：「謂二十八宿日月隨行，一切眾生日月年歲皆

【現代漢語翻譯】 現代漢語譯本 光味仙人隨即前往佛陀所在之處，告訴他的弟子摩納：『那位仙人德行和相貌都已圓滿，清晰可見，聰明睿智，能夠理解深奧的道理。你們應當真心誠意地相信他。正如我從相書中所見，這個人必定能夠宣說無上的真理，他一定能夠引領我脫離生死輪迴。』五百位弟子齊聲讚歎道：『太好了！太好了！正如和上（指老師）所說。』 當時，光味仙人與五百位弟子前後簇擁著來到佛陀面前，問道：『你是誰？』 佛陀回答說：『我是婆羅門（古印度社會中的祭司階層）。』 光味仙人又問：『你姓什麼？』 佛陀回答說：『我姓瞿曇（釋迦牟尼的姓氏）。』 又問：『你受持什麼戒律？』 佛陀回答說：『我受持三戒（通常指不殺生、不偷盜、不邪淫）。』 又問：『你修習什麼行為？』 佛陀回答說：『我修習三空行（指空性、無相、無愿）。』 又問：『你出家以來有多久了？』 佛陀回答說：『從我具足大智慧時起。』 又問：『你是否讀誦過星宿之書？』 佛陀回答說：『你現在讀誦星宿之書，能得到什麼利益呢？』 光味仙人又說：『我用這種方法教導眾生，接受我教導的人大多會供養我。』 佛陀說：『你瞭解這些星宿之書，難道能夠超越生老病死嗎？』 光味仙人又問：『瞿曇！生老病死如何才能斷除？』 佛陀說：『如果你不能斷除生老病死，又何必讀誦這樣的星宿之書呢？』 光味仙人又說：『瞿曇！如果你不瞭解星宿之書，你身上為何會有星宿執行的痕跡？以我所知，我斷定瞿曇你通達了星宿的彼岸。』 佛陀說：『什麼叫做星宿之道？』 光味仙人回答說：『就是指二十八星宿和日月執行，一切眾生的日月年歲都由此而來。』

【English Translation】 English version The ascetic Guangwei (Light Flavor) then went to where the Buddha was, and told his disciple Mana: 'That ascetic's virtues and appearance are perfect and clearly visible, he is intelligent and wise, able to understand profound meanings. You should sincerely believe in him. As I have seen in the books of physiognomy, this person will surely be able to preach the supreme path, and he will certainly be able to lead me out of the cycle of birth and death.' The five hundred disciples exclaimed in unison: 'Excellent! Excellent! Just as the teacher (referring to the master) has said.' At that time, Guangwei and his five hundred disciples, surrounded by them, arrived before the Buddha and asked: 'Who are you?' The Buddha replied: 'I am a Brahmin (a priestly class in ancient Indian society).' Guangwei then asked: 'What is your surname?' The Buddha replied: 'My surname is Gautama (Shakyamuni's surname).' He further asked: 'What precepts do you uphold?' The Buddha replied: 'I uphold the three precepts (usually referring to not killing, not stealing, and not committing sexual misconduct).' He further asked: 'What practices do you cultivate?' The Buddha replied: 'I cultivate the three emptiness practices (referring to emptiness, signlessness, and wishlessness).' He further asked: 'How long has it been since you left home?' The Buddha replied: 'Since I attained great wisdom.' He further asked: 'Have you read the books of constellations?' The Buddha replied: 'What benefit do you gain from reading the books of constellations now?' Guangwei then said: 'I use this method to teach sentient beings, and those who accept my teachings mostly make offerings to me.' The Buddha said: 'Do you know these books of constellations, and can you transcend birth, old age, sickness, and death?' Guangwei then asked: 'Gautama! How can birth, old age, sickness, and death be eliminated?' The Buddha said: 'If you cannot eliminate birth, old age, sickness, and death, why do you read such books of constellations?' Guangwei then said: 'Gautama! If you do not understand the books of constellations, why are there traces of constellations moving on your body? As far as I know, I am certain that you, Gautama, have mastered the other shore of constellations.' The Buddha said: 'What is called the path of constellations?' Guangwei replied: 'It refers to the twenty-eight constellations and the movement of the sun and moon, from which the days, months, and years of all sentient beings come.'

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悉系屬。瞿曇！一切星宿跡有四分。

「瞿曇！東方七宿，謂角、亢、氐、房、心、尾、箕。若人生日，屬角星者，口闊四指額廣亦爾。其身右邊多生黑子，上皆有毛，當知是人多財富貴。廣額似像，聰明多智眷屬熾盛，其項短促，腳兩指長，左有刀創，多有妻子，惡性輕躁，壽命八十。四十年時一受衰苦，長子不壽，心樂法事，衰患在火。瞿曇！屬角星者有如是相。

「屬亢星者，心樂法事，受性多巧，聰明富貴。多懷慚愧，怨不能害，樂欲出家，受性柔軟，輕躁確盡無所隱藏，壽六十年。三十五時身遇篤病，繞頸四指當有瘡𤻧，不宜子息。瞿曇！屬亢星者，有如是相。

「屬氐星者，生人受身勇健，巨富豪貴，壽二十五。左有黑子，于父母所悔(丹本云恒)生噁心。敬出家人，於己眷屬不能增長。瞿曇！屬氐星者，有如是相。

「屬房星人受性弊惡，愚騃無智，巨富豪貴。右有黑子，壽三十五當被兵死，宜於兄弟。瞿曇！屬房星人有如是相。

「屬心星人富貴多財，愚癡風病，壽三十五。頭有瘡𤻧，有大名聲，毒不能中，妻子不樂。瞿曇！屬心星人，有如是相。

「屬尾星人具諸相好，雄壯富貴得大自在，兩乳輪相，有大名聲，身諸光明勝於日月。聰明大智無能勝者，貪樂

【現代漢語翻譯】 現代漢語譯本： 世尊，一切星宿的執行軌跡有四種劃分。 世尊，東方有七個星宿，分別是角宿、亢宿、氐宿、房宿、心宿、尾宿、箕宿。如果有人出生時屬於角宿，那麼他的嘴巴寬度為四指，額頭寬度也一樣。他的身體右側多生有黑痣，上面都有毛髮，應當知道這個人多財富貴。額頭寬闊像大象，聰明多智，眷屬興盛，脖子短促，腳趾有兩個較長，左邊有刀傷，有很多妻子，性格暴躁輕浮，壽命八十歲。四十歲時會經歷一次衰敗的痛苦，長子不長壽，喜歡佛法，衰敗的禍患與火有關。世尊，屬於角宿的人有這樣的相貌。 屬於亢宿的人，喜歡佛法，性格多巧，聰明富貴。多有慚愧之心，怨恨不能傷害他，喜歡出家，性格柔和，輕浮急躁但毫無隱瞞，壽命六十歲。三十五歲時會身患重病，脖子周圍四指寬的地方會有瘡疤，不適合有子嗣。世尊，屬於亢宿的人有這樣的相貌。 屬於氐宿的人，出生時身體強壯，非常富有豪貴，壽命二十五歲。左邊有黑痣，對父母常生噁心。尊敬出家人，但自己的眷屬不能增長。世尊，屬於氐宿的人有這樣的相貌。 屬於房宿的人，性格惡劣，愚蠢無知，非常富有豪貴。右邊有黑痣，壽命三十五歲時會死於兵禍，適合與兄弟相處。世尊，屬於房宿的人有這樣的相貌。 屬於心宿的人，富有財富，愚癡且患有風病，壽命三十五歲。頭上有瘡疤，有很大的名聲，毒藥不能傷害他，與妻子不和睦。世尊，屬於心宿的人有這樣的相貌。 屬於尾宿的人，具備各種美好的相貌，雄壯富貴，得到大自在，兩乳之間有輪狀的紋路，有很大的名聲，身體的光明勝過日月。聰明有大智慧，無人能勝過他，貪圖享樂。

【English Translation】 English version: Gautama, the courses of all the stars have four divisions. Gautama, the seven stars in the east are called the Horn (角, Jiao), the Neck (亢, Kang), the Root (氐, Di), the Chamber (房, Fang), the Heart (心, Xin), the Tail (尾, Wei), and the Winnowing Basket (箕, Ji). If a person is born under the Horn star, their mouth will be four fingers wide, and their forehead will be equally wide. Their right side will have many black moles, all with hair, and it should be known that this person will be wealthy and noble. Their broad forehead will resemble an elephant, they will be intelligent and wise, their family will be prosperous, their neck will be short, two of their toes will be long, they will have a knife wound on their left side, they will have many wives, they will be of a bad and impulsive nature, and their lifespan will be eighty years. At forty years old, they will experience a decline and suffering, their eldest son will not live long, they will enjoy the Dharma, and their suffering will be related to fire. Gautama, those who belong to the Horn star have such characteristics. Those who belong to the Neck star will enjoy the Dharma, be skillful in nature, intelligent, wealthy, and noble. They will have much shame, resentment will not harm them, they will enjoy leaving home, their nature will be gentle, they will be impulsive but without any hidden agendas, and their lifespan will be sixty years. At thirty-five years old, they will suffer from a serious illness, there will be a sore around their neck four fingers wide, and they will not be suitable for having children. Gautama, those who belong to the Neck star have such characteristics. Those who belong to the Root star will be born with a strong body, be very wealthy and noble, and their lifespan will be twenty-five years. They will have a black mole on their left side, and they will often have evil thoughts towards their parents. They will respect those who have left home, but their own family will not grow. Gautama, those who belong to the Root star have such characteristics. Those who belong to the Chamber star will have a bad nature, be foolish and ignorant, but very wealthy and noble. They will have a black mole on their right side, they will die in battle at the age of thirty-five, and they will be suitable to be with their brothers. Gautama, those who belong to the Chamber star have such characteristics. Those who belong to the Heart star will be wealthy, foolish, and suffer from wind disease, and their lifespan will be thirty-five years. They will have a sore on their head, they will have a great reputation, poison will not harm them, and they will not be happy with their wives. Gautama, those who belong to the Heart star have such characteristics. Those who belong to the Tail star will have all kinds of good characteristics, be strong, wealthy, and noble, and they will attain great freedom. They will have wheel-like patterns between their breasts, they will have a great reputation, and the light from their body will surpass the sun and moon. They will be intelligent and wise, and no one will be able to defeat them, and they will be greedy for pleasure.

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出家能調煩惱，增長眷屬多有慚愧，壽命百年。四十五時，暫一受苦，胸有德相眾生樂見，不宜父母。瞿曇！屬尾星人，有如是相。

「屬箕星人樂喜諍訟，多犯禁戒，受性弊惡人不喜見，貪慾熾盛，壽六十年。貧窮困苦，常樂遊行，牙齒疏小，胸臆確瘦。瞿曇！屬東方宿有如是相。

「屬井星人多饒財寶人所恭敬，心樂於法，䐡有瘡𤻧，壽八十年。慈孝供養父母師長，先父母喪，心無慳吝多有慚愧，衰禍在水。瞿曇！屬井星者有如是相。

「屬鬼星人慳吝短壽，䐡下四指當有黑子，不宜父母，喜樂諍訟。瞿曇！屬鬼星者有如是相。

「屬柳星者富貴持戒，慕樂法事，壽七十五。增長眷屬，死已生天，腰有赤子，敬受法者人所信伏。瞿曇！屬柳星者，有如是相。

「屬七星者樂為劫賊，盜物為業，奸偽諂曲，薄福短壽，舉動粗獷，愚癡狂騃必被兵死。瞿曇！七星生者，有如是相。

「屬張星者，壽命八十，善於音樂，首發稀少，衰二十七及三十三。富貴勇健有大名稱，聰明無吝，樂法慚愧，不宜父母及以兄弟，頂(丹本云項)有瘡𤻧，過三十五乃有子息，陰有黑子，髀有黃子。瞿曇！屬張星者，有如是相。

「屬翼星人善知算數，慳吝惡性鈍根邪見，右有黑子，壽命三十

【現代漢語翻譯】 現代漢語譯本 出家修行能夠調伏煩惱，增加眷屬，多有慚愧之心，壽命可達百年。在四十五歲時，會暫時承受一些苦難，但胸前有德相，眾生樂於見到，不適宜與父母同住。瞿曇（Gautama）！屬於尾宿星的人，有這樣的相貌。 屬於箕宿星的人喜歡爭論訴訟，常常觸犯禁戒，秉性惡劣，不被人喜歡，貪慾強烈，壽命六十年。貧窮困苦，常常喜歡偷盜，牙齒稀疏細小，胸部瘦弱。瞿曇！屬於東方星宿的人，有這樣的相貌。 屬於井宿星的人擁有很多財富，受人尊敬，內心喜歡佛法，腹部有瘡疤，壽命八十年。慈愛孝順，供養父母師長，在父母去世后，內心沒有吝嗇，多有慚愧之心，衰敗的禍患與水有關。瞿曇！屬於井宿星的人，有這樣的相貌。 屬於鬼宿星的人吝嗇且短壽，在肚臍下四指的地方會有黑痣，不適宜與父母同住，喜歡爭論訴訟。瞿曇！屬於鬼宿星的人，有這樣的相貌。 屬於柳宿星的人富貴且持戒，羨慕並喜歡佛法之事，壽命七十五歲。增加眷屬，死後會升天，腰部有紅痣，尊敬並接受佛法的人會信服他。瞿曇！屬於柳宿星的人，有這樣的相貌。 屬於七星宿的人喜歡做強盜，以偷盜為業，奸詐虛偽，福薄短壽，舉止粗魯，愚癡狂妄，必定會死於兵禍。瞿曇！屬於七星宿的人，有這樣的相貌。 屬於張宿星的人，壽命八十歲，擅長音樂，頭髮稀少，在二十七歲和三十三歲時會遭遇衰敗。富貴勇猛，有很大的名聲，聰明不吝嗇，喜歡佛法並有慚愧之心，不適宜與父母及兄弟同住，頭頂（或頸部）有瘡疤，過了三十五歲才會有子嗣，陰部有黑痣，大腿有黃痣。瞿曇！屬於張宿星的人，有這樣的相貌。 屬於翼宿星的人擅長計算，吝嗇且秉性惡劣，根性遲鈍，有邪見，右邊有黑痣，壽命三十歲。

【English Translation】 English version Renouncing the household life can subdue afflictions, increase one's retinue, and bring about much shame, with a lifespan of one hundred years. At the age of forty-five, one will temporarily endure some suffering, but will have virtuous marks on the chest, pleasing to see for all beings, and will not be suitable to live with parents. Gautama! Those born under the Tail Star (屬尾星) have such characteristics. Those born under the Winnowing Basket Star (屬箕星) enjoy disputes and litigation, often violate precepts, have a bad nature, are disliked by others, have intense desires, and a lifespan of sixty years. They are poor and distressed, often enjoy stealing, have sparse and small teeth, and a thin chest. Gautama! Those born under the Eastern Constellations have such characteristics. Those born under the Well Star (屬井星) possess much wealth, are respected by others, have a heart that delights in the Dharma, have sores on their abdomen, and a lifespan of eighty years. They are kind and filial, support their parents and teachers, after the death of their parents, they have no stinginess in their hearts, have much shame, and their decline is related to water. Gautama! Those born under the Well Star have such characteristics. Those born under the Ghost Star (屬鬼星) are stingy and short-lived, have a black mole four fingers below the navel, are not suitable to live with parents, and enjoy disputes and litigation. Gautama! Those born under the Ghost Star have such characteristics. Those born under the Willow Star (屬柳星) are wealthy and uphold precepts, admire and enjoy Dharma practices, and have a lifespan of seventy-five years. They increase their retinue, are reborn in heaven after death, have a red mole on their waist, and are trusted by those who respect and receive the Dharma. Gautama! Those born under the Willow Star have such characteristics. Those born under the Seven Stars (屬七星) enjoy being robbers, make stealing their profession, are deceitful and flattering, have little fortune and a short life, are rough in their actions, foolish and mad, and will surely die in war. Gautama! Those born under the Seven Stars have such characteristics. Those born under the Extended Star (屬張星) have a lifespan of eighty years, are skilled in music, have sparse hair, and will experience decline at the ages of twenty-seven and thirty-three. They are wealthy, brave, have great fame, are intelligent and not stingy, enjoy the Dharma and have shame, are not suitable to live with parents and brothers, have sores on their head (or neck), will have children after the age of thirty-five, have a black mole on their genitals, and a yellow mole on their thigh. Gautama! Those born under the Extended Star have such characteristics. Those born under the Wing Star (屬翼星) are skilled in calculation, are stingy and of bad nature, have dull roots, have wrong views, have a black mole on the right side, and a lifespan of thirty years.

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三，絕無子息。瞿曇！屬翼星者，有如是相。

「屬軫星人巨富豪貴，多饒眷屬奴婢僕使，聰明勇健，樂法愛法。敬受法者，壽命百年，死已生天。瞿曇！屬南方星者，有如是相。

「屬奎星者，其人兩頰當有黑子，持戒樂法。敬受法者，富貴樂施，身有火瘡，壽五十年。瞿曇！屬奎星者有如是相。

「屬婁星者壽命短促，貧窮困苦，樂見毀戒，其心慳吝，膝下瘡𤻧，壽三十年，不宜於兄。瞿曇！屬婁星者有如是相。

「屬胃星者不宜父母，多失財寶、田業舍宅，膝有黑子，過二十二得大富貴，不慳樂施。瞿曇！屬胃星者有如是相。

「屬昴星者樂於正法，辯口利辭，聰明富貴，多有名稱，護持禁戒。人所敬信，死已生天，膝有青子，壽五十年。瞿曇！屬昴星者有如是相。

「屬畢星者人所信伏，惡性喜鬥，於己姊妹生於貪心，富貴多怨，常患胸痛，不宜錢財，左有黑子，壽七十年。瞿曇！屬畢星者有如是相。

「屬觜星者富貴樂施，慚愧無貪，無有病苦，眾生樂見，死已生天，衰在七十，壽滿八十。瞿曇！屬觜星者有如是相。

「屬參星者受性弊惡，多造惡業，作守獄卒，貪慾偏多，聰明貧苦，壽六十五，多有黑子。瞿曇！屬西方星有如是相。

「屬斗星

【現代漢語翻譯】 現代漢語譯本 三，沒有子嗣。瞿曇（Gautama）！屬於翼宿星的人，有這樣的特徵。 『屬於軫宿星的人非常富有，擁有眾多眷屬、奴婢和僕人，聰明勇敢，喜愛佛法。尊敬並接受佛法的人，壽命可達百年，死後將昇天。瞿曇（Gautama）！屬於南方星宿的人，有這樣的特徵。 『屬於奎宿星的人，兩頰會有黑痣，持守戒律，喜愛佛法。尊敬並接受佛法的人，會變得富有，樂於佈施，身上會有火瘡，壽命五十年。瞿曇（Gautama）！屬於奎宿星的人，有這樣的特徵。 『屬於婁宿星的人，壽命短促，貧窮困苦，喜歡看到別人毀壞戒律，內心吝嗇，膝蓋有瘡，壽命三十年，不適合做兄長。瞿曇（Gautama）！屬於婁宿星的人，有這樣的特徵。 『屬於胃宿星的人，不利於父母，會失去很多財寶、田地和房屋，膝蓋有黑痣，過了二十二歲會變得非常富有，不吝嗇，樂於佈施。瞿曇（Gautama）！屬於胃宿星的人，有這樣的特徵。 『屬於昴宿星的人，喜愛正法，能言善辯，聰明富有，名聲顯赫，護持戒律。受人尊敬和信任，死後將昇天，膝蓋有青痣，壽命五十年。瞿曇（Gautama）！屬於昴宿星的人，有這樣的特徵。 『屬於畢宿星的人，受人信服，性格兇惡，喜歡爭鬥，對自己的姐妹產生貪心，富有但多怨恨，經常胸痛，不適合管理錢財，左邊有黑痣，壽命七十年。瞿曇（Gautama）！屬於畢宿星的人，有這樣的特徵。 『屬於觜宿星的人，富有且樂於佈施，有慚愧心，沒有貪慾，沒有病痛，眾人喜歡見到他，死後將昇天，七十歲時身體衰弱，壽命可達八十歲。瞿曇（Gautama）！屬於觜宿星的人，有這樣的特徵。 『屬於參宿星的人，性格惡劣，多造惡業，會做獄卒，貪慾特別多，聰明但貧窮，壽命六十五歲，身上有很多黑痣。瞿曇（Gautama）！屬於西方星宿的人，有這樣的特徵。 『屬於斗宿星的人

【English Translation】 English version Third, they have no offspring. Gautama! Those who belong to the Wing Star have such characteristics. 'Those who belong to the Chariot Star are extremely wealthy, possessing many relatives, servants, and attendants. They are intelligent, brave, and love the Dharma. Those who respect and receive the Dharma will live for a hundred years and be reborn in heaven after death. Gautama! Those who belong to the Southern Stars have such characteristics.' 'Those who belong to the Legs Star will have black moles on both cheeks, uphold the precepts, and love the Dharma. Those who respect and receive the Dharma will become wealthy, enjoy giving, have fire sores on their body, and live for fifty years. Gautama! Those who belong to the Legs Star have such characteristics.' 'Those who belong to the Stomach Star have short lives, are poor and miserable, like to see others break the precepts, are stingy at heart, have sores on their knees, live for thirty years, and are not suitable to be elder brothers. Gautama! Those who belong to the Stomach Star have such characteristics.' 'Those who belong to the Pleiades Star are not good for their parents, will lose much wealth, land, and houses, have black moles on their knees, will become very wealthy after the age of twenty-two, are not stingy, and enjoy giving. Gautama! Those who belong to the Pleiades Star have such characteristics.' 'Those who belong to the Head Star love the Right Dharma, are eloquent, intelligent, wealthy, have a great reputation, and uphold the precepts. They are respected and trusted by people, will be reborn in heaven after death, have blue moles on their knees, and live for fifty years. Gautama! Those who belong to the Head Star have such characteristics.' 'Those who belong to the Net Star are trusted by people, have a fierce nature, like to fight, develop greed towards their sisters, are wealthy but have many grievances, often suffer from chest pain, are not suitable to manage money, have black moles on the left side, and live for seventy years. Gautama! Those who belong to the Net Star have such characteristics.' 'Those who belong to the Orion Star are wealthy and enjoy giving, have a sense of shame, are without greed, have no illness, are liked by all, will be reborn in heaven after death, will weaken at seventy, and live to eighty. Gautama! Those who belong to the Orion Star have such characteristics.' 'Those who belong to the Three Stars have a bad nature, create much evil karma, will work as prison guards, have excessive greed, are intelligent but poor, live for sixty-five years, and have many black moles. Gautama! Those who belong to the Western Stars have such characteristics.' 'Those who belong to the Dipper Star'

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者受性愚癡，貪不知足，貧窮惡性，壽命短促，當病食死，黑色羸瘦。瞿曇！屬斗星者有如是相。

「屬牛星者性癡貧窮，樂為偷竊，心多嫉妒，壽七十年，無有妻子。瞿曇！屬牛星者有如是相。

「屬女星者持戒樂施，其人足下多有黑子，增長眷屬，壽八十年。有大名聲，無有病痛，宜於父母及以兄弟。瞿曇！屬女星者有如是相。

「屬虛星者福德富貴，眷屬愛樂，慳吝不施，壽六十五，其人足下當有黑子。瞿曇！屬虛星者有如是相。

「屬危星者身無病苦，聰明持戒，通達世事，富貴多財，壽八十年，宜諸眷屬。瞿曇！屬危星者有如是相。

「屬室星者受性弊惡，多犯禁戒，為人富貴，壽命百年，死墮惡道，不宜父母及以兄弟。瞿曇！屬室星者有如是相。

「屬壁星者雄猛多力，尊榮富貴，有大名稱，眷屬增長，不宜父母，壽命千年，名聞無量，樂法出家。敬受法者，聰明多智，善解世事。瞿曇！屬北方星有如是相，若有通達如是相者，到于彼岸得大智慧。」

佛言：「眾生闇行，著于顛倒煩惱繫縛，隨逐如是星宿書籍。仙人！星宿雖好，亦復生于牛馬狗豬，亦有同屬一星生者，而有貧賤富貴參差。是故我知是不定法。仙人！汝雖得禪，我是一切大智之人。何故不問

【現代漢語翻譯】 現代漢語譯本 『屬於斗星（Douxing）的人，天性愚癡，貪得無厭，貧窮且品行惡劣，壽命短促，常因疾病或食物而死，面色黝黑且身體瘦弱。瞿曇（Qutan）！屬於斗星的人有這樣的特徵。』 『屬於牛星（Niuxing）的人，天性愚笨且貧窮，喜歡偷竊，心中充滿嫉妒，壽命七十年，沒有妻子。瞿曇！屬於牛星的人有這樣的特徵。』 『屬於女星（Nvxing）的人，持守戒律且樂於佈施，腳底多有黑痣，能使眷屬增多，壽命八十年。有很大的名聲，沒有病痛，適合孝順父母和友愛兄弟。瞿曇！屬於女星的人有這樣的特徵。』 『屬於虛星（Xuxing）的人，有福德且富貴，眷屬喜愛，但吝嗇不願佈施，壽命六十五歲，腳底會有黑痣。瞿曇！屬於虛星的人有這樣的特徵。』 『屬於危星（Weixing）的人，身體沒有病痛，聰明且持守戒律，通曉世事，富貴且多財，壽命八十年，適合與眷屬相處。瞿曇！屬於危星的人有這樣的特徵。』 『屬於室星（Shixing）的人，天性惡劣，經常違反戒律，雖然富貴，但壽命百年，死後會墮入惡道，不適合孝順父母和友愛兄弟。瞿曇！屬於室星的人有這樣的特徵。』 『屬於壁星（Bixing）的人，勇猛且力大，尊貴且富貴，有很大的名聲，眷屬增多，但不適合孝順父母，壽命千年，名聲遠揚，喜歡佛法並出家。尊敬佛法的人，聰明且有智慧，善於理解世事。瞿曇！屬於北方星的人有這樣的特徵，如果有人通達這些特徵，就能到達彼岸獲得大智慧。』 佛陀說：『眾生在黑暗中行走，執著于顛倒的煩惱束縛，追隨這些星宿書籍。仙人！星宿即使再好，也會有出生為牛馬狗豬的情況，也有同屬一顆星出生的人，卻有貧賤富貴的差異。因此我知道這是不確定的法則。仙人！你雖然得到了禪定，我是一切大智慧的人。為什麼不問我呢？』

【English Translation】 English version 'Those who belong to the Dou star (Douxing), are foolish by nature, greedy and insatiable, poor and of bad character, with short lifespans, often dying from illness or food, dark-complexioned and thin. Gautama (Qutan)! Those who belong to the Dou star have such characteristics.' 'Those who belong to the Niu star (Niuxing), are foolish and poor by nature, like to steal, are full of jealousy in their hearts, have a lifespan of seventy years, and have no wives. Gautama! Those who belong to the Niu star have such characteristics.' 'Those who belong to the Nv star (Nvxing), uphold precepts and are happy to give, have many black moles on the soles of their feet, can increase their family members, and have a lifespan of eighty years. They have great fame, no illnesses, and are suitable for being filial to their parents and loving their brothers. Gautama! Those who belong to the Nv star have such characteristics.' 'Those who belong to the Xu star (Xuxing), have blessings and are rich and noble, are loved by their family members, but are stingy and unwilling to give, have a lifespan of sixty-five years, and will have black moles on the soles of their feet. Gautama! Those who belong to the Xu star have such characteristics.' 'Those who belong to the Wei star (Weixing), have no physical illnesses, are intelligent and uphold precepts, understand worldly affairs, are rich and wealthy, have a lifespan of eighty years, and are suitable for getting along with family members. Gautama! Those who belong to the Wei star have such characteristics.' 'Those who belong to the Shi star (Shixing), are of bad nature, often violate precepts, although rich and noble, have a lifespan of one hundred years, and will fall into evil paths after death, and are not suitable for being filial to their parents and loving their brothers. Gautama! Those who belong to the Shi star have such characteristics.' 'Those who belong to the Bi star (Bixing), are brave and strong, honorable and rich, have great fame, have many family members, but are not suitable for being filial to their parents, have a lifespan of a thousand years, have a far-reaching reputation, like the Dharma and leave home. Those who respect the Dharma are intelligent and wise, and are good at understanding worldly affairs. Gautama! Those who belong to the northern stars have such characteristics, and if someone understands these characteristics, they can reach the other shore and obtain great wisdom.' The Buddha said: 'Sentient beings walk in darkness, clinging to the bonds of inverted afflictions, and follow these star books. O Immortal! Even if the stars are good, there are cases of being born as cows, horses, dogs, and pigs, and there are also people born under the same star, yet there are differences in poverty, lowliness, wealth, and nobility. Therefore, I know that this is not a fixed law. O Immortal! Although you have attained meditation, I am a person of all-encompassing great wisdom. Why don't you ask me?'

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解脫因緣乃問是事？」

光味又言：「汝今現身如世無異，而尊其事與仙無別，我今真實不知汝是天耶？仙耶？龍耶？鬼耶？聲如梵音、色如古仙，我從昔來未曾見聞如是色相如是事業，是故今問：汝為是誰系？屬於誰？姓氏何等？宣說何事？唯愿廣說，我當聽受。」

爾時，世尊即說偈言：

「若有學習著相書，　　是人不能知此彼， 　若有煩惱所縛者，　　不得解脫常受苦。 　我今具足六神通，　　是故名大婆羅門， 　六波羅蜜是我性，　　以六和敬調諸根， 　我以受持三種戒，　　行空無相三脫門， 　我往初發菩提心，　　爾時得名大出家。 　我都不覺一法相，　　是故不說星宿書； 　法無眾生無壽命，　　是故演說無我凈。 　已度三受三行岸，　　斷諸根故無有相， 　我已真實知諸法，　　是故獲得大寂靜。 　若無掛礙如虛空，　　雖行菩提不覺法， 　修集禁戒大忍辱，　　即得無想大智慧。 　若不覺業求果報，　　如法不轉得菩提， 　心不貪著一切陰，　　亦復不觀於此彼， 　又不覺知菩提道，　　是能速得菩提道。 　無有相貌無想念，　　於一切法無覺觀， 　亦不貪著于諸法，　　即能獲得一切覺。 　若有修集凈梵行，　　是人得名婆羅門， 　觀察

【現代漢語翻譯】 現代漢語譯本：『你問我解脫的因緣是什麼？』 光味又說：『你現在顯現的身體和世俗之人沒有區別，但你所做的事情又和仙人沒有差別。我實在不知道你是天神呢？還是仙人？是龍呢？還是鬼？你的聲音像梵音一樣，你的容貌像古代的仙人。我從以前到現在，從來沒有見過像你這樣的容貌和事業。所以現在我問你：你是屬於哪一類？屬於誰？姓氏是什麼？你宣說的是什麼？希望你能詳細地說說，我一定會認真聽受。』 這時，世尊就說了偈語： 『如果有人學習執著于相的書籍，這個人就不能瞭解此和彼的真諦；如果有人被煩惱所束縛，就不能得到解脫，常常遭受痛苦。 我現在具足六神通（六種超自然能力），所以被稱為大婆羅門（指修行圓滿的人）；六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）是我的本性，我用六和敬（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）來調伏諸根（眼、耳、鼻、舌、身、意）。 我受持三種戒（攝律儀戒、攝善法戒、饒益有情戒），修行空、無相、無愿這三種解脫之門；我最初發菩提心（覺悟之心）的時候，就得到了大出家的名號。 我都不執著于任何法的表象，所以我不說星宿的書籍；法沒有眾生，也沒有壽命，所以宣說無我清凈的道理。 我已經度過了三受（苦受、樂受、不苦不樂受）和三行（善行、惡行、非善非惡行）的彼岸，斷除了諸根的執著，所以沒有了相貌；我已經真實地瞭解了諸法的實相，所以獲得了大寂靜。 如果沒有掛礙，就像虛空一樣，即使修行菩提道，也不會執著於法；修集禁戒和大忍辱，就能得到無想的大智慧。 如果不執著于業而求果報，如法修行就不會偏離菩提道；心不貪著一切五陰（色、受、想、行、識），也不執著於此和彼。 也不執著于菩提道，這樣才能迅速得到菩提道；沒有相貌，沒有想念，對於一切法都沒有覺觀。 也不貪著于諸法，就能獲得一切覺悟；如果有人修集清凈的梵行（清凈的行為），這個人就稱為婆羅門。 觀察'

【English Translation】 English version: 'What is the cause and condition for your liberation?' Guangwei then said, 'Your present body appears no different from ordinary people, yet your actions are no different from those of immortals. I truly do not know if you are a deva (god), an immortal, a dragon, or a ghost. Your voice is like the sound of Brahma, and your appearance is like that of an ancient immortal. From the past until now, I have never seen or heard of such an appearance or such deeds. Therefore, I now ask: To which category do you belong? To whom do you belong? What is your surname? What are you proclaiming? I wish you would explain in detail, and I will listen attentively.' At that time, the World Honored One spoke in verse: 'If one studies books that cling to forms, that person cannot understand this and that; if one is bound by afflictions, one cannot attain liberation and will always suffer. I now possess the six supernormal powers (six kinds of supernatural abilities), therefore I am called a great Brahmin (referring to one who has completed their practice); the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) are my nature, and I use the six harmonies (harmony in body, harmony in speech, harmony in mind, harmony in precepts, harmony in views, harmony in benefits) to subdue the senses (eyes, ears, nose, tongue, body, mind). I uphold the three precepts (the precepts of restraining from evil, the precepts of cultivating good, and the precepts of benefiting sentient beings), and practice the three doors of liberation: emptiness, signlessness, and wishlessness; when I first generated the Bodhi mind (the mind of enlightenment), I received the name of a great renunciate. I do not cling to the appearance of any dharma, therefore I do not speak of books on astrology; dharma has no sentient beings, nor does it have a lifespan, therefore I proclaim the principle of no-self purity. I have already crossed the shore of the three feelings (pleasant, unpleasant, and neutral) and the three actions (good, evil, and neither good nor evil), and have severed the attachments of the senses, therefore I have no form; I have truly understood the reality of all dharmas, therefore I have attained great tranquility. If there is no hindrance, like the void, even if one practices the Bodhi path, one will not cling to dharma; by cultivating precepts and great patience, one can attain great wisdom without thought. If one does not cling to karma and seek retribution, one will not deviate from the Bodhi path by practicing according to the dharma; the mind does not cling to all five aggregates (form, feeling, perception, mental formations, consciousness), nor does it cling to this and that. Nor does one cling to the Bodhi path, and in this way, one can quickly attain the Bodhi path; there is no form, no thought, and no perception of any dharma. Nor does one cling to any dharma, and in this way, one can attain all enlightenment; if one cultivates pure Brahma conduct (pure actions), that person is called a Brahmin. Observe'

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諸法如虛空，　　是人即得名大覺。」

於是世尊說是偈已，光味仙人及諸眷屬，一切皆見如來本身。見本身已，往善所追，即各獲得寶幢三昧。得是三昧，能遍觀察一切三昧，故名為幢。于諸三昧而得自在，游入一切三昧境界，是故名為寶幢三昧。

爾時，光味合掌恭敬，持微妙華滿其手掬，說偈贊佛：

「如來成就無量德，　　猶如大海水彌滿， 　功德光明甚微妙，　　悉照三千大千界。 　勇猛精進大智慧，　　出勝一切諸眾生， 　具足大慈大悲心，　　是故我禮無上尊。 　如來永斷諸煩惱，　　故我稽首大仙師， 　清凈金色戒光明，　　我今禮敬于佛日。 　能幹眾生諸煩惱，　　能說真實菩提行， 　能壞一切煩惱山，　　轉于無上正法輪。 　今我修于菩提道，　　為得無上大智慧， 　如來具足一切相，　　愿記我等菩提時。 　我當云何斷煩惱，　　度脫一切苦眾生， 　演于真實正真道，　　平等猶如十方佛？ 　眾生三世造惡業，　　我當云何令其斷？ 　若我身口意善業，　　愿此因緣斷彼結。 　永斷一切煩惱病，　　身受妙樂如先佛， 　令眾妙色諸根具，　　遠離諸惡修善法。 　斷除眾生諸邪見，　　修習具足於正見， 　得識宿命樂善行，　　度生死河至彼

【現代漢語翻譯】 現代漢語譯本 『一切法都如同虛空一樣，這個人就能被稱為大覺悟者。』 這時，世尊說完這偈頌后，光味仙人（一位仙人）和他的所有眷屬，都看見了如來（佛陀）的真身。見到真身後，他們都朝著善的方向追隨，各自獲得了寶幢三昧（一種禪定）。得到這種三昧后，能夠普遍觀察一切三昧，所以稱為『幢』。在各種三昧中獲得自在，游入一切三昧的境界，因此稱為寶幢三昧。 當時，光味合掌恭敬，手捧著盛滿的微妙鮮花，用偈頌讚美佛陀： 『如來成就了無量的功德，就像大海一樣充滿，功德的光明非常微妙，照耀著整個三千大千世界。您勇猛精進，擁有大智慧，超越一切眾生，具備大慈大悲的心，所以我禮敬無上的尊者。 如來永遠斷除了各種煩惱，所以我向偉大的導師稽首，您清凈的金色戒律光明，我今天禮敬您，如同禮敬佛日的照耀。 您能使眾生擺脫各種煩惱，能宣說真實的菩提修行之道，能摧毀一切煩惱之山，轉動無上的正法輪。 現在我修習菩提之道，爲了獲得無上的大智慧，如來您具足一切相好，希望您能記下我們證得菩提的時間。 我應當如何斷除煩惱，度脫一切受苦的眾生，宣說真實的正道，像十方諸佛一樣平等？ 眾生在過去、現在、未來三世所造的惡業，我應當如何讓他們斷除？如果我的身、口、意所造的善業，愿以此因緣斷除他們的煩惱結。 愿永遠斷除一切煩惱的病痛，身體感受像過去諸佛一樣的美妙快樂，使身體的各種器官都完美，遠離各種惡行，修習善法。 斷除眾生各種邪見，修習具足正見，能夠認識宿命，樂於行善，度過生死之河到達彼岸。』

【English Translation】 English version 'All dharmas are like empty space; that person is then called a great enlightened one.' Then, after the World Honored One spoke this verse, the Light-Taste Immortal (a sage) and all his retinue saw the Tathagata's (Buddha's) true form. Having seen the true form, they followed the path of goodness, and each attained the Jewel Banner Samadhi (a state of meditative absorption). Having attained this samadhi, they were able to universally observe all samadhis, hence it is called 'Banner'. They gained freedom in all samadhis, and entered the realm of all samadhis, therefore it is called Jewel Banner Samadhi. At that time, Light-Taste, with palms joined in reverence, held a handful of exquisite flowers, and praised the Buddha with a verse: 'The Tathagata has achieved immeasurable virtues, like the ocean filled to the brim. The light of your virtues is extremely subtle, illuminating the entire three thousand great thousand worlds. You are courageous and diligent, with great wisdom, surpassing all living beings. You possess great compassion and great mercy, therefore I bow to the supreme honored one. The Tathagata has forever severed all afflictions, therefore I bow my head to the great teacher. Your pure golden precepts shine brightly, today I pay homage to you, like paying homage to the sun of the Buddha. You can free beings from all afflictions, you can expound the true path of Bodhi practice, you can destroy all mountains of affliction, and turn the unsurpassed wheel of the Dharma. Now I cultivate the path of Bodhi, in order to attain unsurpassed great wisdom. Tathagata, you are endowed with all excellent marks, I hope you will record the time when we attain Bodhi. How should I cut off afflictions, liberate all suffering beings, expound the true and righteous path, and be equal like the Buddhas of the ten directions? How should I cause beings to cease the evil karma they have created in the past, present, and future? If my body, speech, and mind have created good karma, may this cause sever their bonds of affliction. May we forever cut off all diseases of affliction, may our bodies experience the wonderful joy like the Buddhas of the past, may all our organs be perfect, may we stay away from all evil deeds and cultivate good dharmas. May we cut off all wrong views of beings, cultivate and perfect right views, be able to recognize past lives, be happy to do good deeds, and cross the river of birth and death to reach the other shore.'

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岸。 　六波羅蜜得具足，　　知佛深法常住世， 　樂降無上大法雨，　　令諸眾生離貧渴。 　若我身口意惡業，　　今于佛前悉懺悔， 　我今所有福德力，　　施與眾生早成佛。 　我請一切諸眾生，　　勸之令種菩提子， 　我為眾生受苦時，　　愿不生悔及退轉。 　凈於世界及眾生，　　得無礙智凈法界， 　若我真實得佛道，　　愿此所散成華蓋。」

爾時，光味即以華散。是時，三千大千世界六種震動，無量眾生生敬喜心。

有諸眾生奉事象者，見佛是象，作如是言：「云何此像有大福德，令是仙人敬意供養？」乃至若有敬事佛者，見彼仙人敬心供養，見已生信禮拜讚歎。爾時，世尊出首楞嚴定，從定起已一切眾生悉見佛身。見已心生供養歡喜，各任己力而作供養。

爾時，世尊告光味言：「善男子！一切諸天見汝決定發阿耨多羅三藐三菩提心歡喜踴躍故，令是地六種震動。善男子！汝當成就無量智慧，然後獲得無上佛道，乃當復于無量世界然大法炬。

「善男子！汝于來世過三阿僧祇劫，當於此土北方世界名曰香華，其界莊嚴如阿彌陀，當於彼中得成為佛名光功德如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。于無量世宣說大乘，

【現代漢語翻譯】 現代漢語譯本 到達彼岸。 圓滿六波羅蜜（六種到達彼岸的方法），了知佛陀深奧的教法常住於世， 樂於降下無上的大法雨，使一切眾生脫離貧困和渴求。 如果我的身、口、意有任何惡業，現在在佛前全部懺悔。 我今所擁有的所有福德力量，都施與眾生，愿他們早日成佛。 我懇請一切眾生，勸導他們種下菩提的種子， 當我為眾生受苦時，愿我不生後悔和退轉之心。 凈化世界和眾生，獲得無礙的智慧，清凈法界， 如果我真的能夠證得佛道，愿我所散的花朵化為華蓋。

這時，光味（菩薩名）就散下鮮花。當時，三千大千世界發生六種震動，無數眾生生起敬畏和歡喜之心。

有些眾生崇拜大象，看到佛陀化現為大象，就說：『為什麼這頭大象有如此大的福德，使得這位仙人如此恭敬地供養它？』甚至那些敬奉佛陀的人，看到那位仙人恭敬地供養，看到后都生起信心，禮拜讚歎。 這時，世尊從首楞嚴定（一種禪定）中出定，出定后一切眾生都看到了佛身。看到后，心中生起供養的歡喜，各自盡自己的能力進行供養。

這時，世尊告訴光味說：『善男子！一切諸天看到你決定發阿耨多羅三藐三菩提心（無上正等正覺之心）而歡喜踴躍，所以使得大地發生六種震動。善男子！你應當成就無量的智慧，然後獲得無上的佛道，那時你將會在無量的世界燃起大法炬。』

『善男子！你在未來世經過三個阿僧祇劫（極長的時間單位）后，將在這個世界的北方，有一個世界名為香華，那個世界的莊嚴如同阿彌陀佛（西方極樂世界的佛）的世界一樣，你將在那裡成佛，佛號為光功德如來（佛的十個稱號之一）、應（應供）、正遍知（正等正覺）、明行足（智慧和德行圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（調伏眾生的大丈夫）、天人師（天人和人的導師）、佛（覺悟者）、世尊（世間最尊貴的人）。你將在無量世中宣說大乘佛法，』

【English Translation】 English version To the other shore. Having perfected the Six Paramitas (six perfections to reach the other shore), knowing that the Buddha's profound teachings abide in the world, Delighting in showering the supreme Dharma rain, enabling all sentient beings to be free from poverty and thirst. If my body, speech, and mind have any evil deeds, I now repent them all before the Buddha. All the merits and powers I now possess, I bestow upon all sentient beings, wishing them to attain Buddhahood soon. I implore all sentient beings, urging them to plant the seeds of Bodhi (enlightenment), When I suffer for sentient beings, may I not have regret or retreat. Purifying the world and sentient beings, attaining unobstructed wisdom, purifying the Dharma realm, If I truly attain Buddhahood, may the flowers I scatter transform into a canopy.

At that time, Guang Wei (a Bodhisattva's name) scattered flowers. At that moment, the three thousand great thousand worlds shook in six ways, and countless sentient beings arose with reverence and joy.

Some sentient beings who worshipped elephants, seeing the Buddha manifest as an elephant, said: 'Why does this elephant have such great merit, that this sage reverently makes offerings to it?' Even those who revered the Buddha, seeing that sage making offerings with reverence, upon seeing this, they all arose with faith, bowing and praising. At that time, the World Honored One emerged from the Samadhi of Shurangama (a type of meditation), and after emerging from the meditation, all sentient beings saw the Buddha's body. Upon seeing it, joy of making offerings arose in their hearts, and each made offerings to the best of their ability.

At that time, the World Honored One said to Guang Wei: 'Good man! All the devas, seeing that you have resolved to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), are joyful and elated, and therefore caused the earth to shake in six ways. Good man! You should accomplish immeasurable wisdom, and then attain the unsurpassed Buddhahood, at that time you will light the great Dharma torch in immeasurable worlds.'

'Good man! In the future, after passing three Asankhya kalpas (extremely long units of time), in the northern direction of this world, there will be a world named Fragrant Flowers, the adornment of that world will be like that of Amitabha Buddha (the Buddha of the Western Pure Land), and you will attain Buddhahood there, with the Buddha name Light Merit Tathagata (one of the ten titles of a Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened), Vidyacharanasampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (World Honored One). You will proclaim the Mahayana Dharma in immeasurable worlds,'

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終不說于聲聞緣覺。」

爾時，大眾耳聞目見光味仙人得受記莂，悉共歡喜供養恭敬。五百弟子、無量眾生髮阿耨多羅三藐三菩提心，其意堅固無有退轉。◎

◎大方等大集經寶幢分中相品第五

爾時，佛知諸魔心已即入三昧，三昧力故令王舍城有十二門，一一門中有一如來。爾時諸魔見十二佛，自現其身為五通像，乃至示現梵天王像，以妙香華幡蓋伎樂供養于佛。佛入城時足指案地，令此三千大千世界六種震動。其中天人、阿修羅等，帝釋、梵天，及四天王、一切眾生，悉皆得見十方世界十方眾生，皆悉來集王舍大城，赍持香華供養于佛。

佛神力故，令香華中說如是偈：

「若欲永斷三惡道，　　應當發起菩提心； 　若於生死獨覺者，　　是能度脫諸眾生； 　若欲離於惡匆務，　　應當修集於正道； 　若有值遇諸如來，　　是人即得受道記。 　如來大士利眾生，　　今來入此王舍城， 　欲摧一切諸魔眾，　　欲轉無上正法輪， 　佛為五滓諸眾生，　　宣說三乘首楞嚴， 　如來今欲大授記，　　欲聽實義應往彼。」

是偈音聲周遍而聞。

迦蘭陀竹林精舍有諸菩薩阿羅漢等，悉往集會王舍大城中，乃至十方無量世界、凈土、穢土有佛之處，及無佛處，一切眾

【現代漢語翻譯】 現代漢語譯本：最終不會對聲聞（śrāvaka，通過聽聞佛法而證悟的修行者）和緣覺（pratyekabuddha，靠自己領悟佛法的修行者）說這些。 當時，大眾親耳聽到、親眼看到光味仙人（Gandhamādana，一位仙人）得到授記，都非常歡喜，供養和恭敬他。五百位弟子和無數眾生髮起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），他們的心意堅定，不會退轉。 《大方等大集經》寶幢分中相品第五 當時，佛陀知道眾魔的心思后，就進入了三昧（samādhi，禪定）。由於三昧的力量，使得王舍城出現了十二個門，每個門中都有一位如來（tathāgata，佛的稱號）。當時，眾魔看到十二位佛，自己顯現出五神通的形象，甚至顯現出梵天王（Brahmā，印度教的創造神）的形象，用美妙的香、花、幡蓋、伎樂來供養佛陀。佛陀進入城時，用腳趾按地，使得這個三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個宇宙）發生六種震動。其中的天人、阿修羅（asura，一種好戰的神）、帝釋（Indra，天神之王）、梵天，以及四大天王（caturmahārājakāyika，佛教的護法神）和一切眾生，都能夠看到十方世界（daśa-diś，指東、南、西、北、東南、西南、東北、西北、上、下十個方向）的十方眾生，都來到王舍大城，帶著香花供養佛陀。 由於佛陀的神力，使得香花中說出這樣的偈頌： 『如果想要永遠斷除三惡道（trayo durgatayah，地獄、餓鬼、畜生），應當發起菩提心（bodhicitta，覺悟之心）；如果在生死輪迴中獨自覺悟的人，是能夠度脫一切眾生的；如果想要遠離惡事，應當修習正道；如果能夠遇到諸如來，這個人就能得到成佛的授記。 如來大士爲了利益眾生，今天來到這座王舍城，想要摧毀一切魔眾，想要轉動無上正法輪（anuttara-dharma-cakra，佛陀的教法）；佛陀爲了五濁（pañca kaṣāya，指劫濁、見濁、煩惱濁、眾生濁、命濁）的眾生，宣說三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的首楞嚴（śūraṃgama，一種禪定）；如來現在想要大授記，想要聽聞真實義的人應當前往那裡。』 這偈頌的聲音傳遍四方。 迦蘭陀竹林精舍（Kalandaka-veṇuvana，佛陀在王舍城附近的精舍）的諸位菩薩（bodhisattva，發願成佛的修行者）、阿羅漢（arhat，已證悟的聖者）等，都前往王舍大城，乃至十方無量世界、凈土、穢土有佛之處，以及沒有佛的地方，一切眾

【English Translation】 English version: Ultimately, these will not be spoken to the Śrāvakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own). At that time, the assembly, having heard and seen with their own eyes that the Gandhamādana (a celestial being) had received a prophecy, were all delighted and made offerings and showed respect. Five hundred disciples and countless beings generated the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, complete, and perfect enlightenment), their minds firm and unretreating. The fifth chapter, 'Characteristics,' in the 'Banner of Jewels' section of the Mahāvaipulya Mahāsaṃnipāta Sūtra At that time, the Buddha, knowing the minds of all the demons, entered into samādhi (meditative absorption). Through the power of samādhi, the city of Rājagṛha had twelve gates, and in each gate was a Tathāgata (a title of the Buddha). At that time, the demons, seeing the twelve Buddhas, manifested themselves in the form of those with five supernormal powers, and even manifested themselves in the form of Brahmā (the Hindu god of creation), offering the Buddhas with exquisite incense, flowers, banners, canopies, and music. When the Buddha entered the city, he pressed his toe on the ground, causing this trisāhasra-mahāsāhasra-lokadhātu (a great chiliocosm) to shake in six ways. The devas, asuras (a type of demigod), Indra (king of the gods), Brahmā, the Four Heavenly Kings (guardian deities), and all beings within it were able to see the beings of the ten directions (the cardinal and intermediate directions, plus up and down), and all came to the great city of Rājagṛha, bringing incense and flowers to offer to the Buddha. Through the Buddha's divine power, the following verses were spoken from within the incense and flowers: 'If you wish to forever cut off the three evil paths (hell, hungry ghosts, and animals), you should generate the Bodhicitta (the mind of enlightenment); those who awaken alone in the cycle of birth and death are able to liberate all beings; if you wish to be free from evil deeds, you should cultivate the right path; if you encounter the Tathāgatas, you will receive a prophecy of Buddhahood. The great Tathāgata, for the benefit of beings, has come to this city of Rājagṛha today, wishing to destroy all the hosts of demons, wishing to turn the unsurpassed Dharma wheel (the Buddha's teachings); the Buddha, for the sake of beings in the five turbidities (the five degenerations of the age), proclaims the Śūraṃgama (a type of samadhi) of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna); the Tathāgata now wishes to give a great prophecy, those who wish to hear the true meaning should go there.' The sound of these verses spread everywhere. The Bodhisattvas (those who aspire to Buddhahood), Arhats (enlightened beings), and others from the Kalandaka-veṇuvana (a monastery near Rājagṛha) all went to the great city of Rājagṛha, and even from the countless worlds of the ten directions, pure lands, impure lands, places where there are Buddhas, and places where there are no Buddhas, all

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生悉來聚集。

爾時，世尊入佛莊嚴瓔珞三昧，入三昧已，令此娑婆世界清凈莊嚴，猶如未來遍見如來所有國土。

爾時，世尊光明凈妙，眾生樂見，十方無量微塵世界凈穢等土、有無佛處，一切眾生亦復如是，樂見如來凈妙光明，亦復樂聞如來音聲。

爾時十方一一方面，無量佛土無量菩薩，悉來至此娑婆世界王舍大城。

爾時，此界具足多有無量菩薩，如是菩薩悉共供養如來世尊。或有菩薩于娑婆世界雨諸雜香以供養佛，或有菩薩於此世界雨真珠寶以供養佛，或有菩薩於此世界雨妙瓔珞，或雨金、銀、琉璃、頗梨、車𤦲、馬瑙，或雨栴檀沉水諸香，或復有雨牛頭栴檀，或雨諸華須曼那華以供養佛。或有菩薩以真實法讚歎于佛，或有現作天帝釋像、梵天王像、四天王像、魔王形像、自在天像、違陀天像、八臂天像、轉輪王像、寶像山像、樹林等像，大臣、長者、男女、師宗、牛羊、象馬、水牛等像，作如是像，趣王舍城大蓮華所，以手觸華華即為動。

是時，一切魔眾男女大小及諸眷屬，皆悉動搖生大恐怖，即作是言：「何因緣故我之宮殿如是傾動？我等所尊將不退沒，失我天耶？我等復不欲滅墮乎？我往常見如是世界有五滓濁，今者何緣寂然清凈？」

爾時，諸魔悉見十方

【現代漢語翻譯】 現代漢語譯本：他們都聚集而來。 那時，世尊進入佛莊嚴瓔珞三昧（一種禪定狀態），進入三昧后，他使這個娑婆世界（我們所居住的世界）變得清凈莊嚴，就像未來遍見如來（佛的稱號）的所有國土一樣。 那時，世尊的光明清凈美妙，眾生都樂於見到。十方無量微塵世界（指極多的世界）中，無論清凈還是污穢的國土，無論有沒有佛陀的地方，一切眾生也都如此，樂於見到如來清凈美妙的光明，也樂於聽聞如來的聲音。 那時，十方每一方向，無量佛土的無量菩薩，都來到這個娑婆世界的王舍大城。 那時，這個世界已經有很多無量菩薩，這些菩薩都一起供養如來世尊。有的菩薩在娑婆世界降下各種香來供養佛，有的菩薩在這個世界降下真珠寶來供養佛，有的菩薩在這個世界降下美妙的瓔珞（一種裝飾品），有的降下金、銀、琉璃、頗梨（水晶）、車𤦲（硨磲）、馬瑙（瑪瑙），有的降下栴檀（一種香木）、沉水等香，有的還降下牛頭栴檀，有的降下各種花，如須曼那華（一種花）來供養佛。有的菩薩用真實的佛法讚歎佛，有的菩薩顯現出天帝釋（天神之王）的形象、梵天王（創造之神）的形象、四天王（守護神）的形象、魔王的形象、自在天（一種天神）的形象、違陀天（一種天神）的形象、八臂天（一種天神）的形象、轉輪王（理想的統治者）的形象、寶像山（珍寶堆積的山）的形象、樹林等的形象，以及大臣、長者、男女、師宗（宗教導師）、牛羊、象馬、水牛等的形象，他們以這些形象來到王舍城的大蓮花處，用手觸碰蓮花，蓮花就動了起來。 這時，一切魔眾，無論男女老少以及他們的眷屬，都開始動搖，產生巨大的恐懼，他們說：『是什麼原因導致我們的宮殿如此傾斜搖動？我們所尊敬的神難道要退沒，失去我們的天界嗎？我們難道要滅亡墮落嗎？我往常看到這個世界有五種污濁，現在為什麼如此寂靜清凈？』 那時，諸魔都看到十方

【English Translation】 English version: They all gathered together. At that time, the World Honored One entered the Samadhi of the Buddha's Adorned Garland (a state of meditative absorption). Having entered this Samadhi, he made this Saha world (the world we inhabit) pure and adorned, just like all the lands of the Tathagata (a title for the Buddha) who will be seen everywhere in the future. At that time, the World Honored One's light was pure and wonderful, and beings were delighted to see it. In the countless dust-like worlds of the ten directions, whether the lands were pure or impure, whether there were Buddhas or not, all beings were likewise delighted to see the pure and wonderful light of the Tathagata, and were also delighted to hear the voice of the Tathagata. At that time, from each of the ten directions, countless Bodhisattvas from countless Buddha lands came to this Saha world, to the great city of Rajagriha. At that time, this world was already filled with countless Bodhisattvas, and these Bodhisattvas all together made offerings to the World Honored One, the Tathagata. Some Bodhisattvas rained down various fragrances in the Saha world to make offerings to the Buddha. Some Bodhisattvas rained down genuine jewels in this world to make offerings to the Buddha. Some Bodhisattvas rained down wonderful garlands in this world, some rained down gold, silver, lapis lazuli, crystal, tridacna (giant clam), agate, some rained down sandalwood, aloeswood, and other fragrances, some even rained down ox-head sandalwood, and some rained down various flowers, such as the Sumana flower (a type of flower), to make offerings to the Buddha. Some Bodhisattvas praised the Buddha with the true Dharma. Some manifested as the image of Indra (king of the gods), the image of Brahma (the creator god), the image of the Four Heavenly Kings (guardian deities), the image of Mara (the demon king), the image of Ishvara (a type of god), the image of Veda (a type of god), the image of the eight-armed god, the image of a Chakravartin (ideal ruler), the image of a mountain of jewels, the image of forests, and the images of ministers, elders, men, women, religious teachers, cattle, sheep, elephants, horses, water buffalo, etc. They came in these forms to the great lotus flower in Rajagriha, and when they touched the lotus with their hands, the lotus began to move. At this time, all the demons, both male and female, young and old, and their retinues, all began to shake and tremble, experiencing great fear. They said, 'What is the reason that our palaces are tilting and shaking like this? Is it possible that the gods we respect are going to decline and lose our heavenly realms? Are we going to perish and fall? I have always seen this world with five impurities, why is it so peaceful and pure now?' At that time, all the demons saw the ten directions

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清凈菩薩皆來集會娑婆世界，見是事已復作是言：「以佛、世尊光明嚴麗，眾生樂見之因緣故，乃至不見己之眷屬有一人在。」復作是念：「我今何故不往佛所親近供養？」

時魔波旬即至佛所，合掌恭敬而說偈言：

「我今歸依于如來，　　已得歡喜至心樂， 　愿見放舍還本處，　　還已乃當聽正法。」

爾時世尊說偈答言：

「我不勸汝以去來，　　諸法性相亦如是， 　汝今若有大神通，　　隨意自在無遮者。」

是時，波旬復說偈言：

「如佛世尊真實語，　　今者實無遮我者， 　我適欲還本處時，　　尋即見身被五縛。」

佛言：「我已永斷一切繫縛，欲解一切眾生繫縛，我亦不念眾生諸惡，是故得名解脫繫縛。」

爾時，世尊見十方眾生悉來集會，即說偈言：

「一切大眾至心聽，　　遠離一切疑網心， 　我今所說不思議，　　應當諦觀業因緣。 　無上世尊甚難有，　　法僧二寶亦復然， 　人身難得信亦爾，　　施心福田亦復難； 　無上世尊難得見，　　見已聞法亦復難； 　難得遠離於八難，　　得如法忍亦復難； 　其心難得而調伏，　　修空三昧亦復難； 　修善思惟如法住，　　如是二事亦復難； 　一切煩惱難遠離，　　獲得菩提亦復難

【現代漢語翻譯】 現代漢語譯本 清凈的菩薩們都來到娑婆世界（Saha world，指我們所居住的這個世界），看到這種情況后，又說道：『因為佛、世尊的光明莊嚴，眾生都樂於見到，甚至看不到自己的眷屬中有一個人。』他們又想：『我為什麼不去佛那裡親近供養呢？』 這時，魔波旬（Mara Papiyas，佛教中的魔王）來到佛陀那裡，合掌恭敬地說了偈語： 『我現在歸依于如來（Tathagata，佛的稱號之一），已經得到歡喜和至誠的快樂，願意見到（我）被放舍回到原來的地方，回到那裡之後，我應當聽聞正法。』 這時，世尊用偈語回答說： 『我不勸你離開或回來，諸法的自性和現象也是如此。你現在如果有大神通，就可以隨意自在，沒有人能阻礙你。』 這時，波旬又說了偈語： 『如佛世尊所說的真實語，現在確實沒有人能阻礙我。我剛想回到原來的地方時，立刻就看到自己被五種束縛捆綁住了。』 佛說：『我已經永遠斷除了一切束縛，想要解脫一切眾生的束縛，我也不記念眾生的各種惡行，因此被稱為解脫束縛。』 這時，世尊看到十方眾生都來了，就說了偈語： 『一切大眾要專心聽，遠離一切疑惑和網羅的心。我現在所說的是不可思議的，應當仔細觀察業的因緣。 無上的世尊非常難得，佛法僧三寶也是如此。人身難得，信仰也是如此，佈施的心和福田也是難得的； 無上的世尊難以見到，見到之後聽聞佛法也是難得的；難以遠離八難（指八種難以修行佛法的障礙），得到如法忍（指對佛法的理解和接受）也是難得的； 難以調伏自己的心，修習空三昧（指一種禪定狀態）也是難得的；修習善的思維，如法安住，這兩件事也是難得的； 一切煩惱難以遠離，獲得菩提（指覺悟）也是難得的。』

【English Translation】 English version Pure Bodhisattvas all came to the Saha world (the world we live in), and upon seeing this, they said, 'Because of the Buddha's, the World Honored One's, radiant splendor, beings are delighted to see, to the point that they cannot even see a single one of their own family members.' They then thought, 'Why do I not go to the Buddha to draw near and make offerings?' At that time, Mara Papiyas (the demon king in Buddhism) came to the Buddha, respectfully joined his palms, and spoke a verse: 'I now take refuge in the Tathagata (one of the titles of the Buddha), having attained joy and sincere happiness. I wish to see (myself) released and returned to my original place. Having returned there, I shall listen to the true Dharma.' At that time, the World Honored One replied with a verse: 'I do not advise you to leave or return. The nature and phenomena of all dharmas are also like this. If you now have great supernatural powers, you can be free and unrestrained, and no one can hinder you.' At that time, Papiyas again spoke a verse: 'As the true words of the Buddha, the World Honored One, now indeed there is no one who can hinder me. When I just intended to return to my original place, I immediately saw myself bound by five fetters.' The Buddha said, 'I have forever severed all fetters, and I wish to liberate all beings from their fetters. I also do not remember the various evils of beings, therefore I am called one who is liberated from fetters.' At that time, the World Honored One saw that beings from the ten directions had all come, and spoke a verse: 'All of you, the great assembly, listen attentively, and keep your minds far from all doubts and nets. What I am about to speak is inconceivable, and you should carefully observe the causes and conditions of karma. The unsurpassed World Honored One is very rare, and so are the Buddha, Dharma, and Sangha (the three jewels). It is rare to obtain a human body, and so is faith. The mind of giving and the field of merit are also rare; It is rare to see the unsurpassed World Honored One, and it is also rare to hear the Dharma after seeing him. It is rare to be free from the eight difficulties (eight obstacles to practicing the Dharma), and it is also rare to obtain the acceptance of the Dharma (understanding and accepting the Dharma); It is rare to tame one's own mind, and it is also rare to cultivate the Samadhi of Emptiness (a state of meditation). It is rare to cultivate good thoughts and abide in accordance with the Dharma, and these two things are also rare; It is rare to be free from all afflictions, and it is also rare to attain Bodhi (enlightenment).'

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。 　我今說趣菩提事，　　猶如世人說變化。 　我之所說遠離愛，　　能壞闇冥修善法， 　所示無上正真道，　　應當至心勤修行。 　若欲遠離三惡垢，　　及餘一切諸魔業， 　不為煩惱之所害，　　應當從佛聽正法。 　若欲具足三種戒，　　應學具足三脫門， 　即能破壞三界結，　　亦能過於三惡道。 　若不斷絕三寶性，　　為于正法喪身命， 　即能具足無量通，　　是人名為如法住。 　若於三世無覺觀，　　亦復不著三世法， 　是人能過於三界，　　亦復獲得如法忍。 　一切凡夫無明覆，　　常為四倒所圍繞， 　于無法中作法想，　　于無物中作物想， 　以是因緣名顛倒，　　如是之人行邪道。 　若有說言眼見色，　　乃至意能知諸法， 　如是之人行顛倒，　　流轉生死無量劫。 　若有修集四禪定，　　是則名為世間慧， 　能度一切諸顛倒，　　亦于生死得解脫。 　若能調伏諸眾生，　　亦復遠離於四流， 　如是之人干生死，　　亦復能到于彼岸。 　若能具足四如意，　　是名菩薩無所畏， 　亦能永斷于生死，　　令諸眾生脫恐怖。 　若能了了知五陰，　　是人能到無漏邊， 　了知不生亦不滅，　　能令眾生到彼岸。 　若能于佛世尊前，　　懺悔發露一切罪

【現代漢語翻譯】 現代漢語譯本 我現在要講述關於菩提（bodhi，覺悟）的事情，就像世俗之人談論變化一樣。 我所講述的遠離貪愛，能夠破除黑暗，修習善法。 所展示的無上正真之道，應當至誠用心勤奮修行。 如果想要遠離身口意三惡的污垢，以及其他一切魔的作為，不被煩惱所傷害，應當從佛陀那裡聽聞正法。 如果想要具足三種戒律（三聚凈戒），應當學習具足三種解脫之門（三解脫門），就能破除三界（欲界、色界、無色界）的束縛，也能超越三惡道（地獄、餓鬼、畜生）。 如果不斷絕三寶（佛、法、僧）的本性，爲了正法而捨棄生命，就能具足無量的神通，這樣的人被稱為如法而住。 如果對於過去、現在、未來三世沒有覺察和觀想，也不執著於三世的法，這樣的人能夠超越三界，也能獲得如法之忍。 一切凡夫都被無明所覆蓋，常常被四種顛倒（常、樂、我、凈）所圍繞，在沒有法的地方產生有法的想法，在沒有事物的地方產生有事物的想法。 因為這樣的因緣被稱為顛倒，這樣的人行走在邪道上。 如果有人說眼睛能看見顏色，乃至意識能夠知道諸法，這樣的人就是行顛倒，在生死中流轉無量劫。 如果有人修習四禪定（初禪、二禪、三禪、四禪），這被稱為世間智慧，能夠度脫一切顛倒，也能在生死中得到解脫。 如果能夠調伏一切眾生，也能遠離四種瀑流（欲流、有流、見流、無明流），這樣的人能夠乾涸生死之河，也能到達彼岸。 如果能夠具足四如意足（欲如意足、精進如意足、心如意足、觀如意足），這被稱為菩薩的無所畏懼，也能永遠斷絕生死，令一切眾生脫離恐怖。 如果能夠明瞭地知道五陰（色、受、想、行、識），這樣的人能夠到達無漏的境界，了知不生也不滅，能夠令眾生到達彼岸。 如果能夠在佛陀世尊面前，懺悔發露一切罪過

【English Translation】 English version I will now speak of the matters concerning bodhi (enlightenment), just as worldly people speak of changes. What I speak of is detachment from love, which can destroy darkness and cultivate good deeds. The supreme and true path that is shown, one should diligently practice with utmost sincerity. If one wishes to be free from the defilements of the three evils (of body, speech, and mind), and all the works of demons, and not be harmed by afflictions, one should listen to the true Dharma from the Buddha. If one wishes to be complete in the three precepts (the three pure precepts), one should learn to be complete in the three gates of liberation (the three doors of liberation), then one can break the bonds of the three realms (desire realm, form realm, formless realm), and also transcend the three evil paths (hell, hungry ghosts, animals). If one does not sever the nature of the Three Jewels (Buddha, Dharma, Sangha), and sacrifices one's life for the true Dharma, one can be complete in immeasurable supernatural powers, and such a person is called one who dwells in accordance with the Dharma. If one has no awareness or contemplation of the three times (past, present, future), and is not attached to the dharmas of the three times, such a person can transcend the three realms, and also attain the forbearance of the Dharma. All ordinary beings are covered by ignorance, and are constantly surrounded by the four inversions (permanence, pleasure, self, purity), they create the idea of dharma where there is no dharma, and create the idea of things where there are no things. Because of this cause and condition, it is called inversion, and such a person walks on a wrong path. If someone says that the eye can see colors, and even the mind can know all dharmas, such a person is practicing inversion, and will transmigrate in samsara for countless kalpas. If someone cultivates the four dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana), this is called worldly wisdom, which can liberate all inversions, and also attain liberation from samsara. If one can tame all sentient beings, and also be free from the four floods (flood of desire, flood of becoming, flood of views, flood of ignorance), such a person can dry up the river of samsara, and also reach the other shore. If one can be complete in the four bases of supernatural power (will, effort, mind, investigation), this is called the fearlessness of a Bodhisattva, and can also forever cut off samsara, and liberate all sentient beings from fear. If one can clearly know the five skandhas (form, feeling, perception, mental formations, consciousness), such a person can reach the shore of the unconditioned, knowing neither birth nor death, and can lead sentient beings to the other shore. If one can confess and reveal all sins before the World Honored Buddha

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， 　是人遠離於邪見，　　能到生死之彼岸。 　若觀生死多受苦，　　行業因緣逕三惡， 　以近惡友因緣故，　　造作無量之惡業。 　若能遠離惡知識，　　亦能遠離諸邪見， 　是人能觀生死過，　　亦能咨問第一義。 　若有能觀第一空，　　是人能服甘露味， 　我常說于第一義，　　至心聽者無有相。 　我說六入真實空，　　無有造作無受者， 　眾生顛倒謂有相，　　法性真實無所有。 　若有眾生六受愛，　　是能生於六觸因， 　如是六觸真實空，　　一切諸法亦復然。 　如一法性諸法爾，　　如一切法一法然， 　一切諸法無生滅，　　亦無相貌無有物。 　我所宣說無勝道，　　一切諸法如一法， 　若見諸法無性相，　　是人獲得真實義。 　若有修行十三忍，　　即能度于生死岸， 　真知法性眾生性，　　得無上道如先佛。」

於是，世尊說是偈時，十方如恒河沙等五滓世界一切眾生悉得聞之。一一世界無量眾生聞已即得不退轉心，或有獲得陀羅尼者，或復有得三昧定者，或有成就得諸忍者。此佛世界無量眾生聞已亦得不退轉心，教化眾生於三乘中。

爾時，光味菩薩于蓮華邊造七寶梯具種種華，合掌恭敬而白佛言：「如來佛日大慈悲光，無量眾生多受苦惱，唯愿

【現代漢語翻譯】 現代漢語譯本 這個人遠離了邪見，就能到達生死的彼岸。 如果看到生死輪迴充滿痛苦，就會明白是過去的行業因緣導致墮入三惡道。 因為親近惡友的緣故，造作了無量的惡業。 如果能夠遠離惡知識，也就能遠離各種邪見。 這個人能夠看到生死的過患，也能夠請教第一義（paramārtha，最高真理）。 如果有人能夠觀察到第一空（śūnyatā，空性），這個人就能品嚐甘露味（amṛta，不死之味）。 我常說第一義，真心聽聞的人不會執著于表象。 我說六入（ṣaḍāyatana，六根）的真實本性是空，沒有造作者也沒有承受者。 眾生顛倒執著于表象，而法性（dharmatā，諸法的本性）的真實是空無所有。 如果眾生對六受（ṣaḍvedanā，六種感受）產生愛著，就會產生六觸（ṣaṭsparśa，六種接觸）的因緣。 這六觸的真實本性是空，一切諸法也是如此。 如同一個法的本性，一切法也是如此；如同一切法的本性，一個法也是如此。 一切諸法沒有生滅，也沒有相貌，沒有實體。 我所宣說的無上之道，是一切諸法如一法。 如果看到諸法沒有自性（svabhāva，固有不變的性質）和表象，這個人就能獲得真實的意義。 如果有人修行十三忍（trayodaśa-kṣānti，十三種忍辱），就能度過生死的彼岸。 真正了解法性和眾生性，就能像過去的佛一樣獲得無上道（anuttara-samyak-saṃbodhi，無上正等正覺）。 這時，世尊說這偈頌時，十方如恒河沙數般五濁世界（pañca-kaṣāya-loka，充滿五種濁染的世界）的一切眾生都聽到了。 每一個世界都有無量眾生聽聞后立即獲得不退轉心（avaivartika-citta，不再退轉的菩提心），有的獲得陀羅尼（dhāraṇī，總持），有的獲得三昧定（samādhi，禪定），有的成就獲得諸忍。 這個佛世界也有無量眾生聽聞后獲得不退轉心，教化眾生進入三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）。 這時，光味菩薩（Prabhāsvāra-bodhisattva）在蓮花邊用七寶階梯和各種花裝飾，合掌恭敬地對佛說：『如來佛日（tathāgata-sūrya）的大慈悲光，無量眾生承受著許多苦惱，希望您能...』

【English Translation】 English version That person, being far from wrong views, is able to reach the other shore of birth and death. If one observes that birth and death are full of suffering, one will understand that past karmic conditions lead to the three evil paths. Due to associating with evil friends, one creates immeasurable evil karma. If one can stay away from evil teachers, one can also stay away from all wrong views. That person can see the faults of birth and death, and can also inquire about the highest truth (paramārtha). If someone can observe the first emptiness (śūnyatā), that person can taste the flavor of nectar (amṛta). I often speak of the highest truth; those who listen with a sincere heart have no attachment to appearances. I say that the true nature of the six entrances (ṣaḍāyatana) is empty; there is no creator and no receiver. Sentient beings are deluded and attached to appearances, while the true nature of dharma (dharmatā) is empty and without anything. If sentient beings have love for the six feelings (ṣaḍvedanā), it will cause the conditions for the six contacts (ṣaṭsparśa). The true nature of these six contacts is empty, and all dharmas are also like this. Just as the nature of one dharma is, so are all dharmas; just as the nature of all dharmas is, so is one dharma. All dharmas have no arising or ceasing, no appearance, and no substance. The unsurpassed path I proclaim is that all dharmas are like one dharma. If one sees that dharmas have no self-nature (svabhāva) and no appearance, that person will obtain the true meaning. If someone cultivates the thirteen acceptances (trayodaśa-kṣānti), they will be able to cross the shore of birth and death. Truly knowing the nature of dharma and the nature of sentient beings, one will attain the unsurpassed path (anuttara-samyak-saṃbodhi) like the Buddhas of the past. At that time, when the World Honored One spoke this verse, all sentient beings in the five turbid worlds (pañca-kaṣāya-loka) as numerous as the sands of the Ganges heard it. In each world, countless sentient beings, upon hearing it, immediately obtained the non-retrogressing mind (avaivartika-citta), some obtained dhāraṇī, some obtained samādhi, and some achieved the various acceptances. In this Buddha world, countless sentient beings also obtained the non-retrogressing mind upon hearing it, and they taught sentient beings in the three vehicles (triyāna). At that time, Prabhāsvāra-bodhisattva, by the side of a lotus flower, adorned with seven-jeweled stairs and various flowers, with palms joined respectfully, said to the Buddha: 『The great compassionate light of the Tathāgata-sun (tathāgata-sūrya), countless sentient beings are suffering greatly, may you...』

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降注無上法雨，除滅眾生煩惱疾病。有諸眾生任為法器，堪受如來無上法味，愿說八道凈於法眼，上升蓮華摧伏眾魔。十方世界無量菩薩悉為證人，了了能見諸法空寂，無有相貌猶如虛空，知法無我，唯愿如來憶念往昔初發菩提心時所立誓願。如來爾時自言：『我若具足十力四無所畏，當施眾生甘露法味，悉令得度生死大海。』今已果之。唯愿演說清凈之法，度諸眾生於生死海，化無量人于菩提道。」

爾時，世尊即蹬寶梯坐蓮華上，遍觀十方告波旬言：「波旬！汝亦當生歡樂之心。何以故？以汝因緣有是大集，亦因於汝令我說法，說法因緣斷諸生死度於四流，令諸眾生獲得正道得虛空相。如是等事皆因於汝，汝當請我，我當說法。」

魔波旬言：「瞿曇！若無瞋心憍慢嫉妒，何故惱我而宣說法？若有瞋恚憍慢嫉妒，云何自言我得解脫？」

佛言：「波旬！我住母胎經歷十月，汝于爾時欲來殺我，我心於汝亦無瞋恚。我初生時地六種動，汝于爾時復降石雨。我飲乳時，汝持毒藥置之乳中。我昔初乘香象之時，汝動此地令六種震欲令我墮。我在林野修世禪時，汝將婇女欲來亂我。我乞食時，汝以臭豆持來施我，我時雖受竟不食之。我初出城，汝自變身為黑毒蛇，又作惡賊圍城四邊。我行虛空復放風雨

【現代漢語翻譯】 現代漢語譯本：請降下無上的法雨，消除眾生的煩惱和疾病。有一些眾生堪為法器，能夠接受如來無上的法味，愿您宣說八正道以清凈他們的法眼，使他們上升蓮花座，摧伏一切魔障。十方世界無量的菩薩都作為見證人，他們清楚地看到諸法空寂，沒有具體的相貌，如同虛空一般，明白法無我（一切事物沒有恒常不變的自我）。唯愿如來憶念您最初發菩提心時所立下的誓願。如來您當時曾說：『我如果具足十力（如來所具有的十種力量）和四無所畏（佛陀的四種無所畏懼的自信），就應當施予眾生甘露般的法味，使他們都能度脫生死輪迴的大海。』現在您已經成就了這些。唯愿您宣說清凈的佛法，度脫眾生於生死苦海，引導無量眾生走向菩提之道。

那時，世尊即登上寶梯，坐在蓮花座上，環顧十方，告訴波旬（魔王）說：『波旬！你也應當生起歡喜之心。為什麼呢？因為你的因緣才有了這次盛大的集會，也因為你才使我說法，說法的原因是斷除一切生死，度脫四種煩惱的束縛，使眾生獲得正道，證得虛空之相。這些事情都是因為你，你應該請我說法，我將為你說法。』

魔波旬說：『瞿曇（釋迦牟尼的姓氏）！如果沒有嗔恨心、驕慢心和嫉妒心，為什麼還要惱怒我而宣說佛法？如果心中有嗔恨、驕慢和嫉妒，又怎麼能自稱已經解脫呢？』

佛陀說：『波旬！我住在母胎里經歷了十個月，你那時就想來殺我，我的心中對你也沒有嗔恨。我剛出生時，大地發生六種震動，你那時又降下石雨。我喝奶時，你把毒藥放在奶中。我以前初次乘坐香象（一種神聖的象）時，你震動大地，使它六種震動，想讓我掉下去。我在林野中修習世間禪定時，你派來美女想擾亂我。我乞食時，你拿來臭豆施捨給我，我當時雖然接受了，但最終沒有吃。我初次出城時，你把自己變成黑毒蛇，又變成惡賊圍住城池四邊。我行走在虛空中，你又放出風雨。

【English Translation】 English version: Please bestow the supreme Dharma rain, eliminating the afflictions and diseases of all beings. There are beings who are worthy vessels of the Dharma, capable of receiving the supreme taste of the Tathagata's (Buddha's title) Dharma. May you expound the Eightfold Path to purify their Dharma eyes, enabling them to ascend the lotus seat and subdue all demonic obstacles. Countless Bodhisattvas (enlightened beings) in the ten directions of the world are witnesses, clearly seeing that all dharmas (phenomena) are empty and without specific form, like the void, understanding that there is no self in dharmas. May the Tathagata remember the vows you made when you first generated the Bodhi mind (the aspiration for enlightenment). At that time, the Tathagata said: 'If I possess the Ten Powers (ten strengths of a Buddha) and the Four Fearlessnesses (four kinds of confidence of a Buddha), I shall bestow the nectar of the Dharma upon all beings, enabling them to cross the ocean of birth and death.' Now you have accomplished these. May you expound the pure Dharma, deliver all beings from the sea of birth and death, and guide countless beings onto the path of Bodhi (enlightenment).

At that time, the World Honored One (Buddha) ascended the jeweled ladder and sat upon the lotus seat, looking in all ten directions and said to Mara Papiyas (demon king): 'Papiyas! You should also generate a joyful heart. Why? Because it is due to your conditions that this great assembly has come about, and it is also because of you that I am expounding the Dharma. The reason for expounding the Dharma is to cut off all birth and death, to cross the four streams of afflictions, and to enable beings to attain the right path and realize the nature of emptiness. All these things are because of you. You should invite me to expound the Dharma, and I will expound the Dharma for you.'

Mara Papiyas said: 'Gautama (Buddha's family name)! If you have no anger, arrogance, or jealousy, why do you trouble me by expounding the Dharma? If you have anger, arrogance, and jealousy, how can you claim to have attained liberation?'

The Buddha said: 'Papiyas! I stayed in my mother's womb for ten months, and at that time you wanted to kill me, yet my heart had no anger towards you. When I was born, the earth shook in six ways, and at that time you sent down a rain of stones. When I was drinking milk, you put poison in the milk. When I first rode the fragrant elephant (a sacred elephant), you shook the earth, causing it to tremble in six ways, wanting to make me fall. When I was practicing worldly meditation in the forest, you sent beautiful women to disturb me. When I was begging for food, you gave me stinky beans, which I accepted but did not eat. When I first left the city, you transformed yourself into a black poisonous snake, and then into bandits surrounding the city. When I was walking in the sky, you released wind and rain.'

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，我下馬時雨大猛火，我苦行時復作惡聲，故令五人恐怖舍我，我身羸瘦復放冷風，及其洗浴放大暴水。我度河已復欲危害，化作無量師子惡獸。受牧牛女所奉乳糜，汝復持毒置之而去。我趣菩提道樹之時，復于中路降金剛雨。我坐樹下金剛座上，復遣四女來嬈亂我。汝雖如是欲來害我，然我于汝都無噁心，如是等事終不能令我心擾亂。復將無量百千萬眾，造作種種無量惡事，欲令我身不得菩提，我既獲得阿耨多羅三藐三菩提已，復來請我令舍壽命。因於汝欲令我于彼娑羅大村乞食不得，又因汝故令阿阇世放大醉象欲令害我，又因汝故提婆達多放下大石，又因汝故令我受彼婆羅門請，三月之中食啖馬麥。又因汝故令我為彼孫陀利女之所詐謗，又因汝故尸利鞠多火坑毒食以請於我。

「汝于爾時作如是等無量惡事不能害我，今復聚合如是魔眾欲來害我，然我于汝都無瞋心，我今當度無量億魔，我為眾生常勤修集慈悲喜捨。汝若不信，十方諸佛諸大菩薩可為明證，唯為汝故使我於此惡世之中施作佛事。汝雖於我作無量惡，然我猶故隨逐于汝。我今實無瞋妒憍慢，我于汝所修集慈心，汝於我所生大惡心。

「善哉！波旬！應離噁心啟請於我說無上法，我欲與汝受菩提記，既受記已當廣為汝宣說法要。汝聞法已，

【現代漢語翻譯】 現代漢語譯本： 『我下馬時，天降大雨，如同猛烈的火焰；我苦行時，你又製造惡劣的聲響，因此讓五個人驚恐地離開了我。我身體虛弱，又放出寒冷的氣流；當我洗浴時，你又放出巨大的洪水。我渡過河流后，你又想加害於我，幻化成無數的獅子和兇猛的野獸。我接受了牧牛女供奉的乳糜，你又在其中放入毒藥然後離去。當我前往菩提樹時，你又在半路降下金剛雨。我坐在樹下的金剛座上時，你又派遣四個女子來擾亂我。你雖然這樣想來加害我，但我對你沒有任何惡意，這些事情都不能使我心煩意亂。你又帶領無數的眾生，製造各種各樣的惡事，想讓我無法獲得菩提。我已經證得阿耨多羅三藐三菩提（無上正等正覺）后，你又來請求我捨棄壽命。因為你想讓我無法在娑羅大村乞食，又因為你，讓阿阇世（國王名）放出喝醉的大象想來傷害我，又因為你，提婆達多（佛陀的堂弟）放下大石頭，又因為你，我接受了婆羅門的邀請，三個月都吃馬麥。又因為你，我被孫陀利（女名）誣陷誹謗，又因為你，尸利鞠多（人名）用火坑和毒食來招待我。』 『你那時做了如此多的惡事都不能傷害我，現在又聚集如此多的魔眾想來傷害我，但我對你沒有任何嗔恨之心。我現在將要度化無數的魔眾，我爲了眾生常常勤奮地修習慈悲喜捨。如果你不相信，十方諸佛和諸大菩薩可以為我作證，我正是爲了你才在這個惡世中行佛事。你雖然對我做了無數的惡事，但我仍然追隨著你。我心中實在沒有嗔恨、嫉妒和驕慢，我對你修習慈心，而你對我卻生出極大的噁心。』 『善哉！波旬（魔王名）！你應該離開噁心，請求我宣說無上之法，我將為你授菩提記，授記之後將為你廣說佛法要義。你聽聞佛法后，

【English Translation】 English version: 'When I dismounted from my horse, the rain was heavy like a fierce fire; when I practiced asceticism, you created evil sounds, causing the five people to leave me in fear. My body was weak, and you released cold winds; when I bathed, you released a great flood. After I crossed the river, you tried to harm me again, transforming into countless lions and fierce beasts. I accepted the milk porridge offered by the cowherd girl, and you put poison in it and left. When I went to the Bodhi tree, you sent down Vajra rain on the way. When I sat on the Vajra seat under the tree, you sent four women to disturb me. Although you tried to harm me in this way, I have no ill will towards you, and these things cannot disturb my mind. You also led countless beings, creating all kinds of evil deeds, trying to prevent me from attaining Bodhi. After I attained Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), you came again to ask me to give up my life. Because you wanted to prevent me from begging for food in the great village of Sala, and because of you, Ajatasatru (a king's name) released a drunken elephant to harm me, and because of you, Devadatta (Buddha's cousin) dropped a large stone, and because of you, I accepted the invitation of the Brahmins and ate horse fodder for three months. Because of you, I was falsely accused by Sundari (a woman's name), and because of you, Srikuta (a person's name) invited me with a fire pit and poisoned food.' 'You did so many evil things at that time and could not harm me, and now you have gathered so many demons to harm me, but I have no anger towards you. I am now going to liberate countless demons, and for the sake of all beings, I constantly cultivate loving-kindness, compassion, joy, and equanimity. If you do not believe, the Buddhas and great Bodhisattvas of the ten directions can bear witness for me. It is precisely for your sake that I am performing the work of a Buddha in this evil world. Although you have done countless evil things to me, I still follow you. I truly have no anger, jealousy, or arrogance in my heart. I cultivate loving-kindness towards you, while you have generated great evil in your heart towards me.' 'Well done! Mara (the demon king's name)! You should abandon your evil intentions and ask me to proclaim the supreme Dharma. I will bestow upon you the prediction of Bodhi, and after the prediction, I will extensively explain the essence of the Dharma to you. After you hear the Dharma,

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當得遠離一切惡業。我常思念種種方便令汝解脫，而汝於我常生噁心。我常于汝生憐愍想，汝今當舍惡見惡意，我當授汝阿耨多羅三藐三菩提記。」

爾時，波旬聞是語已，生瞋噁心欲還所止，復還見身被五繫縛，欲出大聲而不能出，即吐惡氣欲歔殺佛。爾時，如來變其惡氣成須曼華，佛神力故，令是化華遍至十方恒河沙等諸如來所而以供養，于諸佛上一一化作須曼華蓋。

爾時，無量諸佛世尊無量菩薩，各各自問其土如來：「如是變化誰之神力？」無量諸佛各各說言：「娑婆世界釋迦如來，欲為具足五滓眾生演說法要，所謂法印句門入陀羅尼能壞一切魔境界力，開顯一切佛功德力，豎大法幢不斷佛種。能令一切善法增長，能壞一切邪見眾生，能壞一切惡夢不祥，能斷疾病刀兵饑饉斗訟等事，復能調伏一切天龍乾闥婆人，熾然慧炬示導一切平等之道。能令一切遠離惡見，能斷一切諸惡種性，能令一切同於一性，能護一切城邑聚落沙門婆羅門，能知一切星宿運度，能學一切世間諸事，能令一切遠離惡口獲無礙辯，觀一切法通達其性如法而住。能說大乘安慰菩薩，悉令能得不退轉心，能施無上甘露法味，能令獲得無生法忍，轉正法輪利益調伏無量眾生，悉令得住六波羅蜜。能令眾生見無上道，能降法雨示諸佛

【現代漢語翻譯】 現代漢語譯本：應當遠離一切惡業。我常常思慮種種方便讓你解脫，而你卻對我常常生起噁心。我常常對你生起憐憫之心，你現在應當捨棄惡見和惡意，我將授予你阿耨多羅三藐三菩提（無上正等正覺）的記別。」

當時，波旬（魔王）聽到這些話后，生起嗔恨的噁心想要回到他所在的地方，又看到自己的身體被五種束縛捆綁，想要大聲呼喊卻發不出聲音，隨即吐出惡氣想要殺死佛陀。當時，如來（佛陀）將他的惡氣變成須曼華（一種香花），由於佛的神力，使得這些化成的花遍佈十方恒河沙數般的諸佛所在之處，用來供養，在諸佛的上方一一化成須曼華蓋。

當時，無量諸佛世尊和無量菩薩，各自詢問他們所在國土的如來：『這樣的變化是誰的神力？』無量諸佛各自說道：『是娑婆世界（我們所處的世界）的釋迦如來（佛陀），爲了給充滿五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）的眾生演說佛法要義，也就是法印句門（佛法的印記和關鍵語句）進入陀羅尼（總持，能持一切善法，遮一切惡法），能摧毀一切魔的境界力量，開顯一切佛的功德力量，豎立大法幢（佛法的旗幟）使佛種不斷絕。能使一切善法增長，能摧毀一切邪見眾生，能摧毀一切惡夢和不祥，能斷除疾病、刀兵、饑饉、爭鬥等事，還能調伏一切天龍、乾闥婆（天上的樂神）等，點燃智慧的火炬，引導一切眾生走向平等之道。能使一切眾生遠離惡見，能斷除一切諸惡的種性，能使一切眾生趨於同一本性，能守護一切城邑、聚落、沙門（出家修行者）、婆羅門（祭司），能知曉一切星宿的執行規律，能學習一切世間的事情，能使一切眾生遠離惡語獲得無礙的辯才，觀察一切法通達其本性，如法而住。能說大乘佛法安慰菩薩，使他們都能得到不退轉的心，能施予無上的甘露法味，能使他們獲得無生法忍（對法性無生無滅的體悟），轉動正法輪（宣說佛法）利益調伏無量眾生，使他們都能安住於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。能使眾生見到無上的道，能降下法雨（佛法的教誨）開示諸佛的境界。』

【English Translation】 English version: You should stay far away from all evil deeds. I constantly contemplate various means to liberate you, yet you always harbor evil thoughts towards me. I always have thoughts of compassion for you. Now, you should abandon your evil views and evil intentions, and I shall bestow upon you the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment).'

At that time, Mara (the demon king), upon hearing these words, generated a hateful and evil mind, desiring to return to his abode. However, he saw his body bound by five fetters. He wanted to shout loudly but could not utter a sound. He then exhaled foul air, intending to kill the Buddha. At that moment, the Tathagata (Buddha) transformed his foul air into Sumanas flowers (a type of fragrant flower). Through the Buddha's divine power, these transformed flowers spread to all the Buddhas in the ten directions, as numerous as the sands of the Ganges River, and were offered as worship. Above each Buddha, they transformed into Sumanas flower canopies.

At that time, countless Buddhas, World Honored Ones, and countless Bodhisattvas each asked the Tathagatas in their respective lands, 'Whose divine power is responsible for such transformations?' Countless Buddhas each replied, 'It is Shakyamuni Tathagata (Buddha) of the Saha world (the world we inhabit), who, in order to expound the essential teachings of the Dharma to sentient beings filled with the five turbidities (the turbidity of the kalpa, views, afflictions, beings, and life), is using the Dharma seal phrases (the marks and key phrases of the Dharma) to enter the Dharani (a mnemonic device that holds all good and prevents all evil), which can destroy all the realms of Mara's power, reveal all the powers of the Buddha's merits, erect the great Dharma banner (the flag of the Dharma) so that the Buddha's lineage is not severed. It can cause all good dharmas to grow, destroy all beings with wrong views, destroy all evil dreams and omens, and eliminate diseases, warfare, famine, disputes, and other such matters. It can also subdue all devas, nagas, gandharvas (celestial musicians), and humans, ignite the torch of wisdom, and guide all beings towards the path of equality. It can cause all beings to abandon evil views, sever all evil natures, cause all beings to tend towards the same nature, protect all cities, villages, shramanas (monastic practitioners), and brahmins (priests), understand the movements of all constellations, learn all worldly matters, cause all beings to abandon evil speech and attain unobstructed eloquence, observe all dharmas and understand their nature, and abide in accordance with the Dharma. It can speak the Mahayana Dharma to comfort Bodhisattvas, enabling them to attain an unretreating mind, bestow the supreme nectar of the Dharma, enable them to attain the forbearance of the non-arising of dharmas (the realization of the non-arising and non-ceasing of the nature of dharmas), turn the wheel of the true Dharma (proclaim the Dharma) to benefit and subdue countless beings, and enable them to abide in the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom). It can enable beings to see the supreme path, and rain down the Dharma rain (the teachings of the Dharma) to reveal the realms of the Buddhas.'

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事過四魔界，入大涅槃金剛法心因緣自在陀羅尼。持欲演說如是等法，如過去佛未來諸佛之所宣說，現在十方諸佛世尊住世說法教化眾生，皆是金剛法心因緣自在陀羅尼也；過去未來諸佛、世尊亦復如是。」

爾時，諸方無量菩薩各白佛言：「世尊！我初未曾聞金剛法心因緣自在陀羅尼，云何名為金剛法心因緣自在陀羅尼？唯愿如來分別解說，乃至為令入大涅槃，利益無量人天雜類。」

爾時，十方諸佛、世尊各各告其諸菩薩言：「善男子！我亦欲見釋迦如來聽受是法，為欲利益一切眾生，為壞一切眾生惡業，乃至為欲入大涅槃。」爾時，十方諸佛世尊告諸菩薩言：「善男子！若欲供養一佛世界無量諸佛，各欲聽受無上正法所未聞法，見大集會，宜當往詣娑婆世界釋迦如來所住之處。」

爾時，無量諸菩薩等，默然而受佛之教敕，各作是言：「我欲于彼一佛世界供養恭敬無量諸佛，亦欲于彼無量佛所聽受種種無量法義，亦欲睹見無量神通及以無量不思議事，不知彼土有座處不？若有座處則得供養聽受正法。」

爾時，諸佛告諸菩薩言：「善男子！汝等不應于如來所生疑慮心。何以故？諸佛境界不可思議，智慧方便不可思議。為欲調伏一切眾生，善男子！娑婆世界釋迦如來智慧方便不可限量。

【現代漢語翻譯】 現代漢語譯本 超越四魔境界，進入大涅槃金剛法心因緣自在陀羅尼（一種能使人自在的咒語或法門）。受持並宣說這樣的法，如同過去佛、未來諸佛所宣說的那樣，現在十方諸佛世尊住世說法教化眾生，都是依仗金剛法心因緣自在陀羅尼；過去和未來的諸佛、世尊也是如此。 那時，各方無量的菩薩們各自對佛說：『世尊！我從未聽聞過金剛法心因緣自在陀羅尼，什麼是金剛法心因緣自在陀羅尼呢？唯愿如來分別解說，乃至爲了使眾生進入大涅槃，利益無量的人天等各類眾生。』 那時，十方諸佛、世尊各自告訴他們的菩薩們說：『善男子！我也想見釋迦如來聽受此法，爲了利益一切眾生，爲了破除一切眾生的惡業，乃至爲了使眾生進入大涅槃。』那時，十方諸佛世尊告訴諸菩薩說：『善男子！如果想供養一個佛世界無量的諸佛，各自想聽受從未聽聞過的無上正法，見到大（指佛的神通），應當前往娑婆世界釋迦如來所住之處。』 那時，無量的菩薩們等，默默地接受了佛的教誨，各自說道：『我想要在那一個佛世界供養恭敬無量的諸佛，也想要在那無量的佛所聽受種種無量的法義，也想要見到無量的神通以及無量不可思議的事情，不知道那個地方有沒有座位？如果有座位，就可以供養並聽受正法。』 那時，諸佛告訴諸菩薩說：『善男子！你們不應該對如來產生疑慮之心。為什麼呢？諸佛的境界不可思議，智慧方便不可思議。爲了調伏一切眾生，善男子！娑婆世界釋迦如來的智慧方便不可（指不可思議）。』

【English Translation】 English version Having passed through the four realms of Mara, one enters the Great Nirvana Vajra Dharma Heart Causal Freedom Dharani (a mantra or dharma that enables freedom). Holding and expounding such dharma, as spoken by the Buddhas of the past and the Buddhas of the future, and as the present World Honored Ones of the ten directions dwell in the world teaching and transforming sentient beings, all rely on the Vajra Dharma Heart Causal Freedom Dharani; the Buddhas and World Honored Ones of the past and future are also like this. At that time, countless Bodhisattvas from various directions each said to the Buddha: 'World Honored One! I have never heard of the Vajra Dharma Heart Causal Freedom Dharani. What is the Vajra Dharma Heart Causal Freedom Dharani? We beseech the Tathagata to explain it in detail, even to enable sentient beings to enter Great Nirvana, benefiting countless humans, devas, and other beings.' At that time, the Buddhas and World Honored Ones of the ten directions each told their Bodhisattvas: 'Good men! I also wish to see Shakyamuni Tathagata and hear this dharma, for the benefit of all sentient beings, to destroy the evil karma of all sentient beings, and even to enable sentient beings to enter Great Nirvana.' At that time, the World Honored Ones of the ten directions told the Bodhisattvas: 'Good men! If you wish to make offerings to countless Buddhas in one Buddha-world, and each wish to hear the unsurpassed true dharma that has never been heard, and to see great ** (referring to the Buddha's supernatural powers), you should go to the place where Shakyamuni Tathagata dwells in the Saha world.' At that time, countless Bodhisattvas and others silently accepted the Buddha's teachings, each saying: 'I wish to make offerings and pay respects to countless Buddhas in that one Buddha-world, and also wish to hear various countless dharma teachings from those countless Buddhas, and also wish to witness countless supernatural powers and countless inconceivable things. I wonder if there are seats in that place? If there are seats, then we can make offerings and hear the true dharma.' At that time, the Buddhas told the Bodhisattvas: 'Good men! You should not have doubts about the Tathagata. Why? The realms of the Buddhas are inconceivable, and their wisdom and skillful means are inconceivable. For the sake of taming all sentient beings, good men! The wisdom and skillful means of Shakyamuni Tathagata in the Saha world are ineffable (referring to the inconceivable).'

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善男子！釋迦如來，一切眾生陰所攝身，一一皆如須彌山王，能令葶藶容其座處，是名如來智慧方便。亦令眾見葶藶不寬所座不迮，而葶藶子其質如本無增減相。

「複次，善男子！一切世界所有大地，悉令入於一微塵中，亦令微塵無增減相，是名如來智慧方便。

「複次，善男子！一切世界所有諸水，悉能令入一微塵中，亦令微塵無增減相，是名如來智慧方便。

「複次，善男子！一切世界所有諸風，悉能令入一毛孔中，亦令毛孔無增減相，是名如來智慧方便。

「複次，善男子！一切世界所有諸火，悉令入於一毛孔中，亦令毛孔無增減相，是名如來智慧方便。

「複次，善男子！十方所有一切眾生，悉能令入一微塵中，亦令微塵無增減相，是名如來智慧方便。

「複次，善男子！一切眾生三世所有身口意業，三世所受苦受樂受無苦樂受，三世眾生身口意業所受果報，三世所有地水火風，至一切法界。釋迦如來於一念中了了通達，亦不稱言我知我覺，又不役慮然後而知。

「善男子！釋迦如來具足如是智慧方便住娑婆世界。」

爾時，十方無量佛土無量菩薩，既得聞佛無量功德，即各具足無量神通。◎

大方等大集經卷第二十 大正藏第 13 冊 No

【現代漢語翻譯】 現代漢語譯本 『善男子！釋迦如來（Śākyamuni Tathāgata），一切眾生由五蘊（陰）所構成的身體，每一個都像須彌山王（Sumeru）一樣巨大，卻能讓葶藶（一種草本植物）容納其座處，這稱為如來的智慧方便。也能讓眾人看到葶藶的座處不顯得寬也不顯得窄，而葶藶子的大小和原本一樣，沒有增加也沒有減少。 『再者，善男子！一切世界所有的大地，都能讓它們進入一個微塵之中，也讓微塵的大小沒有增加也沒有減少，這稱為如來的智慧方便。 『再者，善男子！一切世界所有的水，都能讓它們進入一個微塵之中，也讓微塵的大小沒有增加也沒有減少，這稱為如來的智慧方便。 『再者，善男子！一切世界所有的風，都能讓它們進入一個毛孔之中，也讓毛孔的大小沒有增加也沒有減少，這稱為如來的智慧方便。 『再者，善男子！一切世界所有的火，都能讓它們進入一個毛孔之中，也讓毛孔的大小沒有增加也沒有減少，這稱為如來的智慧方便。 『再者，善男子！十方所有的一切眾生，都能讓他們進入一個微塵之中，也讓微塵的大小沒有增加也沒有減少，這稱為如來的智慧方便。 『再者，善男子！一切眾生過去、現在、未來三世所有的身、口、意業，三世所感受的苦受、樂受、不苦不樂受，三世眾生身、口、意業所受的果報，三世所有的地、水、火、風，乃至一切法界。釋迦如來在一念之間全部通達，也不說『我知道』、『我覺悟』，也不需要思慮然後才知道。 『善男子！釋迦如來具足這樣的智慧方便，安住在娑婆世界（Sahā world）。』 當時，十方無量佛土的無量菩薩，聽聞佛的無量功德后，各自都具足了無量的神通。

【English Translation】 English version 'Good man! Śākyamuni Tathāgata, each body of all sentient beings, which is composed of the five aggregates (skandhas), is as vast as Mount Sumeru, yet it can allow a lepidium (a type of herb) to accommodate its seat. This is called the wisdom and skillful means of the Tathāgata. It also allows everyone to see that the seat of the lepidium does not appear wide or narrow, and the size of the lepidium seed remains the same as before, without increase or decrease.' 'Furthermore, good man! All the lands in all the worlds can be made to enter into a single dust mote, and the dust mote will not increase or decrease in size. This is called the wisdom and skillful means of the Tathāgata.' 'Furthermore, good man! All the waters in all the worlds can be made to enter into a single dust mote, and the dust mote will not increase or decrease in size. This is called the wisdom and skillful means of the Tathāgata.' 'Furthermore, good man! All the winds in all the worlds can be made to enter into a single pore, and the pore will not increase or decrease in size. This is called the wisdom and skillful means of the Tathāgata.' 'Furthermore, good man! All the fires in all the worlds can be made to enter into a single pore, and the pore will not increase or decrease in size. This is called the wisdom and skillful means of the Tathāgata.' 'Furthermore, good man! All sentient beings in the ten directions can be made to enter into a single dust mote, and the dust mote will not increase or decrease in size. This is called the wisdom and skillful means of the Tathāgata.' 'Furthermore, good man! All the physical, verbal, and mental actions of all sentient beings in the past, present, and future; the feelings of suffering, pleasure, and neither suffering nor pleasure experienced in the three times; the karmic results of the physical, verbal, and mental actions of sentient beings in the three times; the earth, water, fire, and wind in the three times, extending to all the realms of Dharma. Śākyamuni Tathāgata understands all of this in a single thought, without saying 『I know』 or 『I am enlightened,』 and without needing to contemplate before knowing.' 'Good man! Śākyamuni Tathāgata is endowed with such wisdom and skillful means, and dwells in the Sahā world.' At that time, countless Bodhisattvas from countless Buddha lands in the ten directions, having heard the immeasurable merits of the Buddha, each possessed immeasurable supernatural powers.

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. 0397 大方等大集經

大方等大集經卷第二十一

北涼天竺三藏曇無讖譯

◎寶幢分第九中陀羅尼品第六

爾時，東方有樂世界，佛名阿閦，與諸無量神通菩薩發彼世界，一念來至娑婆世界釋迦如來大集之處，到已坐于化蓮華上；無量菩薩亦復如是，各各皆坐化蓮華上。如是東方無量諸佛無量菩薩各各來詣娑婆世界，到已皆坐化蓮華座；南北二方亦復如是。

爾時，西方安樂世界無量壽佛，亦與無量神通菩薩發彼世界，一念來至娑婆世界釋迦如來大集之處，到已坐于化蓮華上；無量菩薩亦復如是，各各皆坐化蓮華上，各各以己神通福力作供養具。或作金沙和微妙香以散佛上，或作種種微妙香華，或起右繞娑婆世界，或有長跪說偈讚歎，或有繫心善思惟者，或雨金華乃至優缽羅華，或以妙眼瞻睹佛身。

時有童子名須菩提，以己神力及佛神力，出大音聲而說偈言：

「諸佛無量大寶幢，　　能壞一切疑網心， 　我初未曾得見聞，　　如是無量大會眾。 　滿此世界無量佛，　　具足福德諸菩薩， 　此地即是大寶塔，　　皆得供養十方佛。 　無量諸佛何因緣，　　悉來集是惡世界？ 　今此國土惡眾生，　　亦復不能信佛事。 　為壞一切大魔業，　　為欲具足

【現代漢語翻譯】 現代漢語譯本 《大方等大集經》卷第二十一 北涼天竺三藏曇無讖譯 寶幢分第九之陀羅尼品第六 當時，東方有一個名為樂的世界，那裡的佛名為阿閦（Akshobhya，不動佛），他與無數具有神通的菩薩從那個世界出發，在一念之間來到娑婆世界釋迦如來（Sakyamuni，釋迦牟尼）的大集會之處，到達後坐在一朵化生的蓮花上；無數的菩薩也像這樣，各自都坐在化生的蓮花上。像這樣，東方無數的佛和無數的菩薩各自來到娑婆世界，到達后都坐在化生的蓮花座上；南方和北方的情況也一樣。 當時，西方安樂世界的無量壽佛（Amitayus，阿彌陀佛），也與無數具有神通的菩薩從那個世界出發，在一念之間來到娑婆世界釋迦如來大集會之處，到達後坐在一朵化生的蓮花上；無數的菩薩也像這樣，各自都坐在化生的蓮花上，各自用自己的神通福力製作供養的器具。有的用金沙和微妙的香混合起來散在佛的身上，有的製作各種微妙的香花，有的右繞娑婆世界，有的長跪著說偈讚歎，有的專心善於思惟，有的降下金花乃至優缽羅花（utpala，青蓮花），有的用美妙的眼睛瞻仰佛身。 當時，有一個童子名叫須菩提（Subhuti，空生），他用自己的神力和佛的神力，發出巨大的聲音而說偈語： 『諸佛如無量的大寶幢（寶幢，象徵佛的莊嚴和功德），能摧毀一切疑惑的心，我最初未曾得見聞，如此無量的大會眾。充滿這個世界無數的佛，具足福德的諸菩薩，此地即是大寶塔，都能供養十方佛。無數的佛是什麼因緣，都來到這個惡劣的世界？現在這個國土的惡眾生，也不能相信佛的事蹟。爲了摧毀一切大魔的業力，爲了具足』

【English Translation】 English version The Great Vaipulya Mahasamghata Sutra, Volume 21 Translated by Tripitaka Master Dharmaraksha of Northern Liang, from India Chapter Six: The Dharani of the Banner of Jewels, from the Ninth Section: The Banner of Jewels At that time, in the east, there was a world named Joyful, where the Buddha was named Akshobhya (the Immovable One). He and countless bodhisattvas with supernatural powers departed from that world and, in a single thought, arrived at the great assembly of Shakyamuni (Sakyamuni) Buddha in the Saha world. Upon arrival, they sat upon a lotus flower that had manifested. Countless bodhisattvas did likewise, each sitting upon a manifested lotus flower. In this way, countless Buddhas and countless bodhisattvas from the east each came to the Saha world and, upon arrival, all sat upon manifested lotus seats. The same was true for the south and the north. At that time, Amitayus (Infinite Life) Buddha of the Western Land of Bliss, also with countless bodhisattvas possessing supernatural powers, departed from that world and, in a single thought, arrived at the great assembly of Shakyamuni Buddha in the Saha world. Upon arrival, they sat upon a manifested lotus flower. Countless bodhisattvas did likewise, each sitting upon a manifested lotus flower, and each used their own supernatural powers and blessings to create offerings. Some mixed golden sand with exquisite incense and scattered it upon the Buddha. Others created various exquisite fragrant flowers. Some circumambulated the Saha world to the right. Some knelt and recited verses of praise. Some focused their minds in contemplation. Some rained down golden flowers, even utpala (blue lotus) flowers. Some gazed upon the Buddha's body with wondrous eyes. At that time, there was a boy named Subhuti (Well-Born), who, using his own supernatural power and the Buddha's supernatural power, emitted a great sound and spoke in verse: 'The Buddhas are like countless great banners of jewels (banner of jewels, symbolizing the Buddha's majesty and merits), able to destroy all doubts in the mind. I have never before seen or heard of such a countless great assembly. Countless Buddhas fill this world, along with bodhisattvas possessing blessings. This place is like a great jeweled stupa, where all can make offerings to the Buddhas of the ten directions. What is the cause that countless Buddhas have all come to this evil world? The evil beings of this land now cannot believe in the Buddha's deeds. It is to destroy all the great works of Mara, to fulfill'

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大功德， 　為欲示現大神通，　　是故諸佛集會此。 　此會若有諸眾生，　　至心生於信喜心， 　若以此心聽受法，　　是人即能破魔業； 　若欲通達無上乘，　　及欲修行八正道， 　若欲永斷諸煩惱，　　應當至心聽正法。 　諸十方佛及菩薩，　　皆來至此坐化華， 　釋迦如來欲說法，　　為護正法住無量。」

如是音聲充遍大會，無量菩薩得無量忍，異口同聲作如是言：「我今坐已，唯愿如來宣說正法，攝一切法無畏微妙，能壞魔業過於魔道，摧伏魔幢建立勝幡，壞諸煩惱調伏怨敵，裂諸疑網入種智門，過諸怖畏護眾菩薩，亦令菩薩一切受樂，得諸菩薩慧方便門，及以一切安樂之處。一切三昧忍辱光明慧方便門，三十七品心陀羅尼。唯愿如來廣分別說，為令眾生受諸安樂，獲得上色、上力、上樂、上觸、上辯、上念、上意，為聞法已不忘失故，為壞國土惡瑞應故，受持戒故，修集道故，不失無上菩提心故。唯愿如來為如是事，頒宣廣說是陀羅尼，為護法故；不斷一切三寶種故；示諸菩薩菩提道故；為不分別虛空法性空相等故；顯示明闇有相無相，觀平等相此彼法故；為不分別眾生壽命士夫等法，不生不滅斷一切相，一切變易等相無物，虛空實性故。唯愿釋迦牟尼如來，及與諸佛廣宣分別大陀

【現代漢語翻譯】 現代漢語譯本 大功德， 爲了示現大神通，所以諸佛才來到這裡。 這次法會如果有眾生，至誠地生起歡喜和信心， 如果以這樣的心來聽受佛法，這個人就能破除魔的業障； 如果想要通達無上乘（anuttara-yāna，指最高的佛法教義），以及想要修行八正道（aṣṭāṅgika-mārga，佛教的實踐路徑）， 如果想要永遠斷除各種煩惱，應當至誠地聽聞正法。 十方諸佛和菩薩，都來到這裡坐在蓮花上， 釋迦如來（Śākyamuni，佛教的創始人）想要說法，爲了守護正法而安住于無量境界。

這樣的聲音充滿整個法會，無量菩薩得到無量忍（kṣānti，指對逆境的忍耐力），異口同聲地說：『我們現在已經坐好，只希望如來宣說正法，這正法能攝持一切法，無畏而微妙，能摧毀魔的業障，勝過魔道，摧毀魔的旗幟，建立殊勝的法幡，破除各種煩惱，調伏怨敵，裂開各種疑惑的網，進入一切智慧的門，超越各種恐懼，守護菩薩，也讓菩薩們一切都感到快樂，得到菩薩的智慧和方便之門，以及一切安樂之處。一切三昧（samādhi，指禪定）、忍辱（kṣānti）、光明、智慧和方便之門，三十七道品（bodhipākṣika-dharmāḥ，佛教修行的三十七個要素）和心陀羅尼（dhāraṇī，指總持法門的咒語）。只希望如來廣泛地分別解說，爲了讓眾生得到各種安樂，獲得上等的容貌、力量、快樂、觸感、辯才、憶念和意念，爲了聽聞佛法后不忘失，爲了摧毀國土的惡兆，受持戒律，修集道業，不失去無上菩提心（anuttara-bodhicitta，指追求最高覺悟的心）。只希望如來爲了這些事，頒佈宣說這個陀羅尼，爲了守護佛法；不斷絕一切三寶（triratna，指佛、法、僧）的種子；向菩薩們展示菩提道；爲了不分別虛空法性（dharma-dhātu，指宇宙的真實本質）的空相等；顯示光明和黑暗的有相和無相，觀察平等相的此法和彼法；爲了不分別眾生的壽命、士夫等法，不生不滅，斷除一切相，一切變易等相無物，虛空的真實本性。只希望釋迦牟尼如來，以及諸佛廣泛地宣說分別大陀羅尼。』

【English Translation】 English version Great merit, To manifest great supernatural powers, therefore, all Buddhas are here. If there are beings in this assembly who sincerely generate joy and faith, If they listen to the Dharma with such a mind, they will be able to break the karma of demons; If they wish to understand the unsurpassed vehicle (anuttara-yāna), and wish to practice the Noble Eightfold Path (aṣṭāṅgika-mārga), If they wish to forever cut off all afflictions, they should sincerely listen to the true Dharma. The Buddhas and Bodhisattvas of the ten directions have all come here, sitting on lotus flowers, Śākyamuni Tathāgata (the founder of Buddhism) wishes to preach the Dharma, abiding in immeasurable realms to protect the true Dharma.

Such a sound filled the entire assembly, and countless Bodhisattvas attained immeasurable patience (kṣānti), speaking in unison: 『We are now seated, we only wish that the Tathāgata would proclaim the true Dharma, which can encompass all dharmas, is fearless and subtle, can destroy the karma of demons, surpassing the path of demons, destroy the banners of demons, establish the victorious Dharma banner, break all afflictions, subdue enemies, tear apart the nets of doubts, enter the gate of all wisdom, transcend all fears, protect Bodhisattvas, and also make all Bodhisattvas feel joy, attain the wisdom and skillful means of Bodhisattvas, and all places of peace. All samādhi (meditative absorption), patience (kṣānti), light, wisdom, and skillful means, the thirty-seven factors of enlightenment (bodhipākṣika-dharmāḥ), and the heart dhāraṇī (a type of mantra). We only wish that the Tathāgata would extensively explain them, so that beings may receive all peace, obtain superior appearance, strength, joy, touch, eloquence, mindfulness, and intention, so that they will not forget after hearing the Dharma, to destroy the evil omens of the land, uphold the precepts, cultivate the path, and not lose the unsurpassed Bodhicitta (the mind of enlightenment). We only wish that the Tathāgata, for these reasons, would promulgate and proclaim this dhāraṇī, to protect the Dharma; to not cut off the seeds of the Three Jewels (triratna, Buddha, Dharma, Sangha); to show Bodhisattvas the path to enlightenment; to not differentiate the emptiness and other aspects of the dharma-dhātu (the true nature of the universe); to reveal the visible and invisible aspects of light and darkness, to observe the equality of this dharma and that dharma; to not differentiate the life span of beings, individuals, and other dharmas, which are neither born nor die, cutting off all forms, all changes and other forms are without substance, the true nature of emptiness. We only wish that Śākyamuni Tathāgata, and all Buddhas, would extensively proclaim and explain the great dhāraṇī.』

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羅尼，為令無量無邊眾生真實睹見三寶性故，為令無量無邊眾生髮阿耨多羅三藐三菩提心故。」爾時，一切無量諸佛默然許之；許已，即入諸佛上妙境界誓願功德三昧。

爾時，此間娑婆世界，所有地獄、畜生、餓鬼諸苦即滅，得見諸佛。有諸眾生疑網無信，即得凈信。一切眾生，悉見無有貪慾、瞋恚、愚癡、憍慢、惡見、疑網狂亂等病，身心寂靜，各各皆作如是念言：「唯我一人獨坐佛前聽受正法，如來世尊唯為我說，獨調伏我斷諸煩惱，如我所請而為我說。」爾時，世界一切眾生，異口同音作如是言：「愿佛說法，我當頂受。」

爾時釋迦如來，勸此世界所有眾生，令供養佛。爾時，眾生既聞勸已，即各供養一切諸佛香華幡蓋伎樂讚歎。

爾時，世尊即作是言：「十方諸佛諦聽，諦聽！我以往昔本願力故，在此世界具足五滓惡眾生中，成阿耨多羅三藐三菩提。是諸眾生迷失正道無明所覆，失於正念增長煩惱，安處三趣樂作十惡，遠離善根舍功德業，喜造五逆耽著非法，誹謗正典毀呰聖人，瞋恚熾盛不樂修慈，招提僧物隨意而用，于業果報不能深信。不樂供養師長和上有德之人，為如是等弊惡人故，修集如是大慈悲心。以是因緣，於是世界而得成道。既成道已，常樂修集勤精進法，忍于飢渴寒熱

【現代漢語翻譯】 現代漢語譯本：羅尼（指代某人），爲了讓無量無邊的眾生真實見到三寶（佛、法、僧）的本性，爲了讓無量無邊的眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心）。」那時，一切無量的諸佛都默然允許了；允許之後，就進入了諸佛至高無上的境界，發下了誓願功德三昧（通過誓願和功德進入的禪定）。 那時，這個娑婆世界（我們所處的世界），所有地獄、畜生、餓鬼的痛苦都消滅了，眾生得以見到諸佛。有些眾生因為疑惑和不信，立刻獲得了清凈的信心。一切眾生，都看到自己沒有貪慾、瞋恚、愚癡、驕慢、邪見、疑惑、狂亂等病，身心寂靜，各自都這樣想：『只有我一個人獨自坐在佛前聽受正法，如來世尊只是為我一個人說法，獨自調伏我，斷除我的煩惱，就像我所請求的那樣為我說法。』那時，世界一切眾生，異口同聲地說：『愿佛說法，我們應當頂戴奉受。』 那時，釋迦如來，勸說這個世界的所有眾生，讓他們供養佛。那時，眾生聽了勸說之後，就各自供養一切諸佛香、花、幡、蓋、伎樂和讚歎。 那時，世尊就說：『十方諸佛仔細聽，仔細聽！我因為過去本願力的緣故，在這個世界充滿五濁惡的眾生中，成就了阿耨多羅三藐三菩提。這些眾生迷失了正道，被無明所覆蓋，失去了正念，增長了煩惱，安處於三惡道，喜歡作十惡業，遠離善根，捨棄功德事業，喜歡造作五逆罪，沉迷於非法，誹謗正典，譭謗聖人，瞋恚熾盛，不樂於修慈悲，隨意使用僧團的財物，對於業果報不能深信。不樂於供養師長、和尚、有德之人，爲了這些惡劣的人，我修集了這樣的大慈悲心。因為這個因緣，我才在這個世界成就了佛道。成就佛道之後，我常常樂於修集勤奮精進的法，忍受飢渴寒熱。』

【English Translation】 English version: 'Roni (referring to someone), in order to allow countless sentient beings to truly see the nature of the Three Jewels (Buddha, Dharma, Sangha), and in order to allow countless sentient beings to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment).' At that time, all the immeasurable Buddhas silently agreed; after agreeing, they entered the supreme realm of the Buddhas, the Samadhi (meditative absorption) of vows and merits. At that time, in this Saha world (the world we inhabit), all the sufferings of hells, animals, and hungry ghosts were extinguished, and sentient beings were able to see the Buddhas. Some sentient beings, due to doubt and disbelief, immediately gained pure faith. All sentient beings saw that they were free from diseases such as greed, hatred, ignorance, arrogance, wrong views, doubt, and madness; their bodies and minds were peaceful, and each thought: 'Only I am sitting alone before the Buddha, listening to the true Dharma; the Tathagata (Buddha) is only speaking for me alone, subduing me alone, cutting off my afflictions, and speaking for me as I have requested.' At that time, all the sentient beings in the world, with one voice, said: 'May the Buddha preach the Dharma, we shall receive it with reverence.' At that time, Shakyamuni Tathagata (Buddha), urged all the sentient beings in this world to make offerings to the Buddhas. At that time, after hearing the urging, the sentient beings each made offerings to all the Buddhas with incense, flowers, banners, canopies, music, and praises. At that time, the World Honored One said: 'Listen carefully, listen carefully, all Buddhas of the ten directions! Because of the power of my past vows, in this world filled with sentient beings of the five turbidities, I have attained Anuttara-samyak-sambodhi. These sentient beings have lost the right path, are covered by ignorance, have lost right mindfulness, have increased their afflictions, dwell in the three evil realms, like to commit the ten evil deeds, are far from good roots, abandon meritorious deeds, like to commit the five rebellious acts, are addicted to unlawful things, slander the true scriptures, defame the sages, are filled with anger, do not like to cultivate loving-kindness, use the Sangha's (monastic community) property at will, and cannot deeply believe in the karmic consequences. They do not like to make offerings to teachers, monks, and virtuous people; for the sake of these evil people, I have cultivated such great compassion. Because of this cause, I have attained Buddhahood in this world. After attaining Buddhahood, I am always happy to cultivate the Dharma of diligent effort, enduring hunger, thirst, heat, and cold.'

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等苦，游諸國土城邑聚落，為諸眾生宣說正法。或有眾生貧窮病苦受身醜陋，為憐愍故，受其所施臭穢之食，為欲增長施主福德，皆悉食之；亦受眾生粗澀臭穢弊壞衣服；山間、河澗、空曠林野所有住處悉亦受之，若草、若葉、若石、若磚，為眾生故隨施受之而臥其上，以勤精進修善方便。

「為剎利故演說王事，為婆羅門說四毗陀星宿祀天，為諸大臣說治化事，為諸醫師演說四大增減等病，為諸農夫商賈之人說護財谷，為諸女人說護瓔珞，勤修諸善得不共夫。為出家者說于忍辱，為調伏故說如是法，未得善利勸之令得，未得證者勸令得證，未解脫者勸令解脫，為調眾生受諸苦惱。我為眾生修集慈悲，然諸眾生猶於我所生不善心，或打或罵，或生嫉妒，或有說言：『沙門瞿曇即是幻士，雖贊持戒自畜妻婦，雖贊慈心而害眾生，贊舍富貴自往王家。瞿曇沙門善知方術，雖畜妻婦不生子息；瞿曇沙門能治女身故，令末利生愛重心；瞿曇沙門善知咒術故，令須達生宗敬想；瞿曇沙門善知藥法，是故其身常有光明。』得如是等無量惡名，或有以石土木刀毒遙見打擲為欲殺我，為殺我故，故放惡象毒蛇，於我住處放大猛火糞穢不凈，造作種種諸惡方便欲壞我法，為滅我法，為摧法幢，為破法船，為壞法性，為破法藏。

【現代漢語翻譯】 現代漢語譯本 經歷各種苦難，遊歷各個國家、城鎮和村落，為眾生宣說正法。有些眾生貧窮、疾病纏身、相貌醜陋，爲了憐憫他們，接受他們施捨的臭穢食物，爲了增長施主的福德，全部都吃下去；也接受眾生粗糙、澀口、臭穢、破舊的衣服；山間、河邊、空曠的林野，所有住處都接受，無論是草、葉、石頭還是磚塊，爲了眾生，都隨他們施捨而躺在上面，以勤奮精進地修習善巧方便。 爲了剎帝利（統治階級）講述治國之道，爲了婆羅門（祭司階級）講述四吠陀（古印度經典）和星宿祭祀，爲了大臣們講述治理國家的方法，爲了醫生們講述四大（地、水、火、風）增減導致的疾病，爲了農民和商人講述如何守護財產和穀物，爲了婦女講述如何守護裝飾品，勤修各種善行以獲得不與丈夫共有的美德。爲了出家之人講述忍辱，爲了調伏眾生而宣說這些法，對於沒有獲得善利的人勸導他們獲得，對於沒有證悟的人勸導他們證悟，對於沒有解脫的人勸導他們解脫，爲了調伏眾生而承受各種苦惱。我為眾生修集慈悲，然而眾生仍然對我生起不善之心，或者打我，或者罵我，或者嫉妒我，或者有人說：『沙門瞿曇（釋迦牟尼佛）就是個幻術師，雖然讚揚持戒卻自己蓄養妻妾，雖然讚揚慈悲卻傷害眾生，讚揚捨棄富貴卻自己前往王宮。瞿曇沙門精通方術，雖然蓄養妻妾卻不生子嗣；瞿曇沙門善於調理女性身體，所以讓末利（王后）對他產生深厚的愛意；瞿曇沙門精通咒術，所以讓須達（長者）對他產生尊敬的想法；瞿曇沙門精通藥理，所以他的身體常常散發光明。』得到這樣無量的惡名，或者有人用石頭、泥土、木頭、刀劍、毒藥遠遠地投擲我，想要殺我，爲了殺我，故意放出惡象和毒蛇，在我住的地方放火，潑灑糞便污穢，製造各種惡劣的手段想要破壞我的法，爲了滅絕我的法，爲了摧毀法幢，爲了破壞法船，爲了毀壞法性，爲了破壞法藏。

【English Translation】 English version Enduring suffering, I traveled through various countries, cities, and villages, proclaiming the true Dharma to all beings. Some beings were poor, sick, and of unsightly appearance. Out of compassion, I accepted the foul food they offered, eating it all to increase the merit of the donors. I also accepted the rough, astringent, foul, and worn-out clothes of beings. I accepted all dwellings, whether in the mountains, by rivers, in open fields, or in forests, whether of grass, leaves, stones, or bricks. For the sake of beings, I lay upon whatever was offered, diligently practicing skillful means. For the Kshatriyas (ruling class), I spoke of governance; for the Brahmins (priestly class), I spoke of the four Vedas (ancient Indian scriptures) and the worship of stars; for the ministers, I spoke of the methods of governing the state; for the physicians, I spoke of the diseases caused by the increase or decrease of the four elements (earth, water, fire, and wind); for the farmers and merchants, I spoke of protecting wealth and grain; for the women, I spoke of protecting ornaments, diligently cultivating virtues not shared with their husbands. For those who have left home, I spoke of patience; to tame beings, I spoke these teachings. For those who have not attained good benefits, I encouraged them to attain them; for those who have not attained enlightenment, I encouraged them to attain it; for those who have not attained liberation, I encouraged them to attain it. To tame beings, I endured various sufferings. I cultivated compassion for beings, yet beings still harbored ill will towards me, striking me, cursing me, or being jealous of me. Some said, 'The Shramana Gautama (Shakyamuni Buddha) is a magician, who, though praising the keeping of precepts, keeps wives himself; though praising compassion, harms beings; though praising the renunciation of wealth, goes to the royal palace. The Shramana Gautama is skilled in magic, yet though keeping wives, has no children; the Shramana Gautama is skilled in healing women's bodies, thus causing Malika (the queen) to develop deep love for him; the Shramana Gautama is skilled in incantations, thus causing Sudatta (the elder) to develop respect for him; the Shramana Gautama is skilled in medicine, thus his body always radiates light.' I received such countless evil names. Some threw stones, earth, wood, swords, and poison at me from afar, intending to kill me. To kill me, they deliberately released vicious elephants and poisonous snakes, set fire to my dwelling, and threw feces and filth, creating various evil means to destroy my Dharma, to extinguish my Dharma, to destroy the Dharma banner, to break the Dharma boat, to destroy the Dharma nature, and to destroy the Dharma treasury.

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「十方諸佛，唯愿觀察，過去諸佛，有于如是五滓世界成得佛道，無有不說如是大集金剛法心因緣自在陀羅尼者，為壞一切諸魔力故，為三寶種不斷絕故，為諸眾生增善法故，為壞一切佛法怨故，為令眾生遠離苦故，滅身口意諸惡業故，為令人天性調柔故，為諸國土受安樂故，為破世間諸惡相故，為令眾生悉得具足六波羅蜜故，為發無上菩提心故，為教菩薩善方便故，為令菩薩次第住故。以如是等諸因緣故，過去諸佛為如是等五滓眾生，說是大集金剛法心因緣自在陀羅尼也。今此世界十方諸佛悉來集會，唯愿諸佛各說如是陀羅尼咒，為憐愍故，為當流佈大乘經故，為此世界法久住故，令諸惡魔不得便故。」

爾時，諸佛即皆同聲說此陀羅尼句：

◎「安伽邏(一)　安伽邏(二)　半伽邏(三)　婆[(口皮)/女]伽邏(四)　婆邏[(口皮)/女]伽邏(五)　婆蛇比呵(六)　曼啰婆毗(七)　阿口*仙　阿佉婆呤(九)　題咩(十)　度慕汦(十一)　翹婆知(十二)　翹由離(十三)　三摩婆阿尼(十四)　三摩多婆提呤(十五)　陀彌(十六)　陀移(十七)　陀摩翹阇(十八)　彌啰㝹破犁(十九)　破羅婆汦(二十)　伽濘(二十一)　伽那婆邏汦(二十二)　希利

【現代漢語翻譯】 現代漢語譯本 『十方諸佛，唯愿觀察，過去的諸佛，在這樣的五濁世界成就佛道時，沒有不說這個大集金剛法心因緣自在陀羅尼的，爲了摧毀一切魔力，爲了使三寶的種子不斷絕，爲了使眾生增長善法，爲了摧毀一切佛法的怨敵，爲了使眾生遠離痛苦，爲了滅除身口意的一切惡業，爲了使人天性情調柔，爲了使各個國土享受安樂，爲了破除世間的一切惡相，爲了使眾生都能夠具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），爲了發起無上的菩提心，爲了教導菩薩善巧方便，爲了使菩薩次第安住。因為這些因緣，過去的諸佛爲了這樣的五濁眾生，說了這個大集金剛法心因緣自在陀羅尼。現在這個世界的十方諸佛都來了，唯愿諸佛各自說出這樣的陀羅尼咒，爲了憐憫眾生，爲了流佈大乘經典，爲了這個世界的佛法長久住世，使一切惡魔不能得逞。』 那時，諸佛就都同聲說出這個陀羅尼的語句： 『安伽邏(Angala)（無垢），安伽邏(Angala)（無垢），半伽邏(Pangala)（半月），婆[(口皮)/女]伽邏(Bhagala)（幸運），婆邏[(口皮)/女]伽邏(Bhalagala)（好運），婆蛇比呵(Bhajabhiha)（破除恐懼），曼啰婆毗(Manrababhi)（咒語力量），阿口*仙（不朽），阿佉婆呤(Akhabhaling)（不壞），題咩(Theme)（堅定），度慕汦(Dumudhi)（難調伏），翹婆知(Kyobaji)（智慧），翹由離(Kyoyuli)（解脫），三摩婆阿尼(Samabavani)（平等），三摩多婆提呤(Samatabhadiling)（平等覺悟），陀彌(Dhami)（法），陀移(Dhahi)（持），陀摩翹阇(Dhamakyosha)（法之光），彌啰㝹破犁(Miraropali)（無垢），破羅婆汦(Parabadhi)（超越），伽濘(Ganing)（虛空），伽那婆邏汦(Ghanabaladhi)（堅固力量），希利(Hili)（喜悅）』

【English Translation】 English version 'The Buddhas of the ten directions, may you observe, the past Buddhas, when attaining Buddhahood in such a world of five defilements, none did not speak of this Great Assembly Vajra Mind Cause and Condition Self-Mastery Dharani, for the sake of destroying all demonic powers, for the sake of ensuring that the seeds of the Three Jewels are not cut off, for the sake of increasing the good dharmas of sentient beings, for the sake of destroying all enemies of the Buddha Dharma, for the sake of enabling sentient beings to be free from suffering, for the sake of extinguishing all evil karmas of body, speech, and mind, for the sake of making the nature of humans and devas gentle and harmonious, for the sake of enabling all lands to enjoy peace and happiness, for the sake of breaking all evil appearances of the world, for the sake of enabling all sentient beings to fully possess the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), for the sake of arousing the supreme Bodhi mind, for the sake of teaching Bodhisattvas skillful means, for the sake of enabling Bodhisattvas to abide in order. Because of these causes and conditions, the past Buddhas, for the sake of such sentient beings in the five defilements, spoke this Great Assembly Vajra Mind Cause and Condition Self-Mastery Dharani. Now, the Buddhas of the ten directions of this world have all come, may the Buddhas each speak such a Dharani mantra, for the sake of compassion, for the sake of propagating the Mahayana scriptures, for the sake of the Dharma of this world to abide long, so that all evil demons cannot take advantage.' At that time, all the Buddhas then spoke in unison these Dharani phrases: 'Angala (Immaculate), Angala (Immaculate), Pangala (Half-moon), Bhagala (Lucky), Bhalagala (Good Fortune), Bhajabhiha (Destroy Fear), Manrababhi (Mantra Power), Akshe (Immortal), Akhabhaling (Indestructible), Theme (Firm), Dumudhi (Difficult to Tame), Kyobaji (Wisdom), Kyoyuli (Liberation), Samabavani (Equality), Samatabhadiling (Equal Enlightenment), Dhami (Dharma), Dhahi (Hold), Dhamakyosha (Light of Dharma), Miraropali (Immaculate), Parabadhi (Transcendent), Ganing (Space), Ghanabaladhi (Solid Power), Hili (Joy)'

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(二十三)　希提(二十四)　希邏(二十五)　希邏翹(二十六)　譫婆提(二十七)　婆迦斯(二十八)　咤迦汦(二十九)　咤迦婆邏汦(三十)　伽那[(口皮)/女]呵汦(三十一)　希利汦(三十二)　尸利汦(三十三)　頻地利[(口皮)/女]汦(三十四)　具婆希(三十五)　酬呤(三十六)　彌啰酬呤(三十七)　酬蓰(三十八)　阿其離(三十九)　阿婆彌(四十)　娑利也(四十一)　多哆旦(四十二)　富流(四十三)　希利(四十四)　戰地離(四十五)　摩陀彌(四十六)　陀彌(四十七)　究周流(四十八)　牟周流(四十九)　阿遮吒(五十)　至利(五十一)　至彌利(五十二)　遮婆呵(五十三)　周婆(五十四)　周婁(五十五)　悉啰[(口*皮)/女]呵(五十六)　究婁(五十七)　娑羅究侜(五十八)　究侜(五十九)　摩訶娑邏娑(六十)　𧯞侜(六十一)　𧯞侜(六十二)　摩訶薩哆希力陀蛇(六十三)　富羆(六十四)　修富羆(六十五)　度摩波利呵利(六十六)　阿婆移(六十七)　流之濘(六十八)　迦邏叉(六十九)　阿陀摩兜(七十)　比婆呵(七十一)　提提利(七十二)　摩摩利(七十三)　波舍佉(七十四)　或或邏(七十五)　路迦

【現代漢語翻譯】 現代漢語譯本 （二十三）希提 (Xiti)（一種咒語的音譯） （二十四）希邏 (Xiluo)（一種咒語的音譯） （二十五）希邏翹 (Xiluoqiao)（一種咒語的音譯） （二十六）譫婆提 (Zhanpoti)（一種咒語的音譯） （二十七）婆迦斯 (Poqiasi)（一種咒語的音譯） （二十八）咤迦汦 (Zhajiachi)（一種咒語的音譯） （二十九）咤迦婆邏汦 (Zhajia Poluochi)（一種咒語的音譯） （三十）伽那[(口皮)/女]呵汦 (Qianapihechi)（一種咒語的音譯） （三十一）希利汦 (Xilichi)（一種咒語的音譯） （三十二）尸利汦 (Shilichi)（一種咒語的音譯） （三十三）頻地利[(口皮)/女]汦 (Pindilihechi)（一種咒語的音譯） （三十四）具婆希 (Jupoxi)（一種咒語的音譯） （三十五）酬呤 (Chouling)（一種咒語的音譯） （三十六）彌啰酬呤 (Milachouling)（一種咒語的音譯） （三十七）酬蓰 (Chouxi)（一種咒語的音譯） （三十八）阿其離 (Aqili)（一種咒語的音譯） （三十九）阿婆彌 (Apomi)（一種咒語的音譯） （四十）娑利也 (Suoliye)（一種咒語的音譯） （四十一）多哆旦 (Duodadan)（一種咒語的音譯） （四十二）富流 (Fuliu)（一種咒語的音譯） （四十三）希利 (Xili)（一種咒語的音譯） （四十四）戰地離 (Zhandili)（一種咒語的音譯） （四十五）摩陀彌 (Motuomi)（一種咒語的音譯） （四十六）陀彌 (Tuomi)（一種咒語的音譯） （四十七）究周流 (Jiuzhouliu)（一種咒語的音譯） （四十八）牟周流 (Muzhouliu)（一種咒語的音譯） （四十九）阿遮吒 (Azhazha)（一種咒語的音譯） （五十）至利 (Zhili)（一種咒語的音譯） （五十一）至彌利 (Zhimili)（一種咒語的音譯） （五十二）遮婆呵 (Zhepohe)（一種咒語的音譯） （五十三）周婆 (Zhoupo)（一種咒語的音譯） （五十四）周婁 (Zhoulou)（一種咒語的音譯） （五十五）悉啰[(口*皮)/女]呵 (Xiluohe)（一種咒語的音譯） （五十六）究婁 (Jiulou)（一種咒語的音譯） （五十七）娑羅究侜 (Suolajiuzhou)（一種咒語的音譯） （五十八）究侜 (Jiuzhou)（一種咒語的音譯） （五十九）摩訶娑邏娑 (Mohesuolasa)（一種咒語的音譯） （六十）𧯞侜 (Yezhou)（一種咒語的音譯） （六十一）𧯞侜 (Yezhou)（一種咒語的音譯） （六十二）摩訶薩哆希力陀蛇 (Mohesaduoxilituoshe)（一種咒語的音譯） （六十三）富羆 (Fupi)（一種咒語的音譯） （六十四）修富羆 (Xiufupi)（一種咒語的音譯） （六十五）度摩波利呵利 (Dumopolihali)（一種咒語的音譯） （六十六）阿婆移 (Apoyi)（一種咒語的音譯） （六十七）流之濘 (Liuzhining)（一種咒語的音譯） （六十八）迦邏叉 (Jialuocha)（一種咒語的音譯） （六十九）阿陀摩兜 (Atuomadou)（一種咒語的音譯） （七十）比婆呵 (Bipohe)（一種咒語的音譯） （七十一）提提利 (Tidili)（一種咒語的音譯） （七十二）摩摩利 (Momoli)（一種咒語的音譯） （七十三）波舍佉 (Posheqie)（一種咒語的音譯） （七十四）或或邏 (Huohuo Luo)（一種咒語的音譯） （七十五）路迦 (Lujia)（一種咒語的音譯）

【English Translation】 English version (23) Xiti (A transliteration of a mantra) (24) Xiluo (A transliteration of a mantra) (25) Xiluoqiao (A transliteration of a mantra) (26) Zhanpoti (A transliteration of a mantra) (27) Poqiasi (A transliteration of a mantra) (28) Zhajiachi (A transliteration of a mantra) (29) Zhajia Poluochi (A transliteration of a mantra) (30) Qianapihechi (A transliteration of a mantra) (31) Xilichi (A transliteration of a mantra) (32) Shilichi (A transliteration of a mantra) (33) Pindilihechi (A transliteration of a mantra) (34) Jupoxi (A transliteration of a mantra) (35) Chouling (A transliteration of a mantra) (36) Milachouling (A transliteration of a mantra) (37) Chouxi (A transliteration of a mantra) (38) Aqili (A transliteration of a mantra) (39) Apomi (A transliteration of a mantra) (40) Suoliye (A transliteration of a mantra) (41) Duodadan (A transliteration of a mantra) (42) Fuliu (A transliteration of a mantra) (43) Xili (A transliteration of a mantra) (44) Zhandili (A transliteration of a mantra) (45) Motuomi (A transliteration of a mantra) (46) Tuomi (A transliteration of a mantra) (47) Jiuzhouliu (A transliteration of a mantra) (48) Muzhouliu (A transliteration of a mantra) (49) Azhazha (A transliteration of a mantra) (50) Zhili (A transliteration of a mantra) (51) Zhimili (A transliteration of a mantra) (52) Zhepohe (A transliteration of a mantra) (53) Zhoupo (A transliteration of a mantra) (54) Zhoulou (A transliteration of a mantra) (55) Xiluohe (A transliteration of a mantra) (56) Jiulou (A transliteration of a mantra) (57) Suolajiuzhou (A transliteration of a mantra) (58) Jiuzhou (A transliteration of a mantra) (59) Mohesuolasa (A transliteration of a mantra) (60) Yezhou (A transliteration of a mantra) (61) Yezhou (A transliteration of a mantra) (62) Mohesaduoxilituoshe (A transliteration of a mantra) (63) Fupi (A transliteration of a mantra) (64) Xiufupi (A transliteration of a mantra) (65) Dumopolihali (A transliteration of a mantra) (66) Apoyi (A transliteration of a mantra) (67) Liuzhining (A transliteration of a mantra) (68) Jialuocha (A transliteration of a mantra) (69) Atuomadou (A transliteration of a mantra) (70) Bipohe (A transliteration of a mantra) (71) Tidili (A transliteration of a mantra) (72) Momoli (A transliteration of a mantra) (73) Posheqie (A transliteration of a mantra) (74) Huohuo Luo (A transliteration of a mantra) (75) Lujia (A transliteration of a mantra)

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比那蛇迦(七十六)　[(口皮)/女]時離(七十七)　[(口皮)/女]時羅陀呤(七十八)　[(口皮)/女]時離陀提(七十九)　斫迦邏婆時離(八十)　遮尼離(八十一)　遮迦邏婆提(八十二)　陀呤(八十三)　陀呤(八十四)　牟離咤呤(八十五)　休休呤(八十六)　朋伽頻婆呤(八十七)　舍利奢(八十八)　流流周(八十九)　之利周利(九十)　牟呤慕陀呤(九十一)　慕荼濘(九十二)　慕荼濘(九十三)　伽伽邏尼(九十四)　牟荼濘(九十五)　散婆邏牟荼濘(九十六)　提提羅蛇尼(九十七)　摩醯首邏羅蛇尼(九十八)　律師婆尼(九十九)　陀邏[(口皮)/女]至(一百)　戰荼羅素咩(百一)　薩婆薩寫阿提㗭多(百二)　車陀兜[(口皮)/女]阿那(百三)　摩彌尼(百四)　[(口皮)/女]羅邏提(百五)　烏阇其離(百六)　比比那(百七)　[(口*皮)/女]那邏訶(百八)　復佛呤(百九)　仇留(百十)　仇留(百十一)　牟留(百十二)　牟留(百十三)　希希(百十四)　希希(百十五)　阿邏(百十六)　阿邏(百十七)　迦迦荼婆呵(百十八)　希希多(百十九)　阿由那(百二十)　鞬荼譫婆斯(百二十一)　竭陀尼(百二十

【現代漢語翻譯】 現代漢語譯本 比那蛇迦(Bhinajaka，一種神祇的名字) ，[(口皮)/女]時離(Kshani，時間) ，[(口皮)/女]時羅陀呤(Kshani-radhaling，時間的流逝) ，[(口皮)/女]時離陀提(Kshani-dhati，時間的保持) ，斫迦邏婆時離(Chakravarti-kshani，轉輪王的時間) ，遮尼離(Chanili，一種神祇的名字) ，遮迦邏婆提(Chakravarti，轉輪王) ，陀呤(Dhaling，一種聲音) ，陀呤(Dhaling，一種聲音) ，牟離咤呤(Mulita-ling，根基的聲音) ，休休呤(Hushuling，一種聲音) ，朋伽頻婆呤(Pangha-pimbhaling，一種聲音) ，舍利奢(Sharisha，一種樹的名字) ，流流周(Luluju，一種聲音) ，之利周利(Chili-chuli，一種聲音) ，牟呤慕陀呤(Muling-mudhaling，根基和智慧的聲音) ，慕荼濘(Mudhaning，一種聲音) ，慕荼濘(Mudhaning，一種聲音) ，伽伽邏尼(Gaggarani，一種聲音) ，牟荼濘(Mudhaning，一種聲音) ，散婆邏牟荼濘(Sambhara-mudhaning，積累智慧的聲音) ，提提羅蛇尼(Titi-rasani，一種聲音) ，摩醯首邏羅蛇尼(Maheshvara-rasani，大自在天的聲音) ，律師婆尼(Lushibani，一種聲音) ，陀邏[(口皮)/女]至(Dhara-kshati，保持和毀滅) ，戰荼羅素咩(Chandala-sume，旃陀羅的善) ，薩婆薩寫阿提㗭多(Sarva-satya-atita，超越一切真理) ，車陀兜[(口皮)/女]阿那(Cheda-ksha-ana，斷絕和瞬間) ，摩彌尼(Mamini，一種聲音) ，[(口皮)/女]羅邏提(Kshara-rati，毀滅的喜悅) ，烏阇其離(Ujhakili，一種聲音) ，比比那(Bibina，一種聲音) ，[(口*皮)/女]那邏訶(Kshana-raha，瞬間的秘密) ，復佛呤(Purbhuling，一種聲音) ，仇留(Chulu，一種聲音) ，仇留(Chulu，一種聲音) ，牟留(Mulu，一種聲音) ，牟留(Mulu，一種聲音) ，希希(Hishi，一種聲音) ，希希(Hishi，一種聲音) ，阿邏(Ara，一種聲音) ，阿邏(Ara，一種聲音) ，迦迦荼婆呵(Kaka-tabaha，一種聲音) ，希希多(Hishita，一種聲音) ，阿由那(Ayona，一種聲音) ，鞬荼譫婆斯(Kanda-jambhas，一種聲音) ，竭陀尼(Gadhani，一種聲音)

【English Translation】 English version Bhinajaka (a deity's name), Kshani (time), Kshani-radhaling (the passage of time), Kshani-dhati (the maintenance of time), Chakravarti-kshani (the time of the universal monarch), Chanili (a deity's name), Chakravarti (the universal monarch), Dhaling (a sound), Dhaling (a sound), Mulita-ling (the sound of the foundation), Hushuling (a sound), Pangha-pimbhaling (a sound), Sharisha (a tree's name), Luluju (a sound), Chili-chuli (a sound), Muling-mudhaling (the sound of foundation and wisdom), Mudhaning (a sound), Mudhaning (a sound), Gaggarani (a sound), Mudhaning (a sound), Sambhara-mudhaning (the sound of accumulating wisdom), Titi-rasani (a sound), Maheshvara-rasani (the sound of the great lord), Lushibani (a sound), Dhara-kshati (maintenance and destruction), Chandala-sume (the goodness of the Chandala), Sarva-satya-atita (beyond all truths), Cheda-ksha-ana (severance and moment), Mamini (a sound), Kshara-rati (the joy of destruction), Ujhakili (a sound), Bibina (a sound), Kshana-raha (the secret of the moment), Purbhuling (a sound), Chulu (a sound), Chulu (a sound), Mulu (a sound), Mulu (a sound), Hishi (a sound), Hishi (a sound), Ara (a sound), Ara (a sound), Kaka-tabaha (a sound), Hishita (a sound), Ayona (a sound), Kanda-jambhas (a sound), Gadhani (a sound)

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二)　阿婆陀呵濘(百二十三)　末力伽比流比流(百二十四)　破羅薩哆(百二十五)　阿路沙[(口皮)/女]提(百二十六)　希利希利(百二十七)　夜哆婆阇蛇(百二十八)　莎其羅(百二十九)　夜多波蘭遮(百三十)　希力陀蛇婆呵(百三十一)　薩多波利[(口皮)/女](口*皮)/女　末力伽毗盧呵尼(百三十三)　阿遮羅佛提(百三十四)　陀陀波羅遮羅波遮蛇(百三十五)　賓荼希力陀蛇(百三十六)　戰陀邏[(口皮)/女]邏濘(百三十七)　阿遮呤輸陀濘(百三十八)　波邏冀邏摩力伽(百三十九)　伊羅(百四十)　伊利呤(百四十一)　波臘脾(百四十二)　波邏[(口皮)/女]邏汦(百四十三)　薩婆啰多哆多(百四十四)　薩多㝹竭脾(百四十五)　阿那[(口皮)/女]羅那伏律汦(百四十六)　阿羅茶(百四十七)　安伽呤(百四十八)　舍彌尼(百四十九)　比婆羅[(口皮)/女]俞希(百五十)　阿希多(百五十一)　阿婆希(百五十二)　尼邏[(口皮)/女]蛇(口*皮)/女　阿之邏末力伽(百五十四)　羅[(口皮)/女]那(百五十五)　邏仇婆呤(百五十六)　犁勒那朋舍(百五十七)　陀摩伽

蛇(百五十八)　阇羅戰陀(百五十九)　三牟陀羅[(口皮)/女]提(百六十)　摩訶復多脾蛇(百六十一)　三牟陀比伽婆(百六十二)　陀羅尼牟陀離那(百六十三)　摩呿牟陀邏(百六十四)　波邏波羅提(百六十五)　思比陀牟陀(百六十六)　阿婆多尼(百六十七)　娑波多尼(百六十八)　三慕迦邏(百六十九)　比豆多邏斯那(百七十)　廁提牟地離都思(百七十一)　移迦之(百七十二)　卑利癡比迦蛇(百七十三)　[(口皮)/女]呵婆冀荼(百七十四)　迦[(口皮)/女]吒(百七十五)　尸邏波邏提多希力陀蛇(百七十六)　三牟陀多陀羅尼(百七十七)　陀邏(百七十八)　陀邏(百七十九)　陀邏(百八十)　彈提羅(百八十一)　彈堤羅休尼羅薩婆希力陀蛇勿陀離都思阇吒(百八十二)　阇婆咤(百八十三)　阇呿[(口皮)/女]咤(百八十四)　修摩堤(百八十五)　摩提(百八十六)　摩訶復多勿陀離多(百八十七)　易翅之散迦羅(百八十八)　婆荼蛇多那尼(百八十九)　首力多復多(百九十)　伊尼彌尼(百九十一)　婆遮尼(百九十二)　輸沙薩遮尼(百九十三)　牟地離多遮利也阿堤咩那(百九十四)　婆比哆(百九十五)　阿那若哆(百九十六)　

【現代漢語翻譯】 現代漢語譯本 蛇 (一百五十八)；阇羅戰陀 (一百五十九)；三牟陀羅（一種手印）提 (一百六十)；摩訶復多脾蛇 (一百六十一)；三牟陀比伽婆 (一百六十二)；陀羅尼牟陀離那 (一百六十三)；摩呿牟陀邏 (一百六十四)；波邏波羅提 (一百六十五)；思比陀牟陀 (一百六十六)；阿婆多尼 (一百六十七)；娑波多尼 (一百六十八)；三慕迦邏 (一百六十九)；比豆多邏斯那 (一百七十)；廁提牟地離都思 (一百七十一)；移迦之 (一百七十二)；卑利癡比迦蛇 (一百七十三)；（一種手印）呵婆冀荼 (一百七十四)；迦（一種手印）吒 (一百七十五)；尸邏波邏提多希力陀蛇 (一百七十六)；三牟陀多陀羅尼 (一百七十七)；陀邏 (一百七十八)；陀邏 (一百七十九)；陀邏 (一百八十)；彈提羅 (一百八十一)；彈堤羅休尼羅薩婆希力陀蛇勿陀離都思阇吒 (一百八十二)；阇婆咤 (一百八十三)；阇呿（一種手印）咤 (一百八十四)；修摩堤 (一百八十五)；摩提 (一百八十六)；摩訶復多勿陀離多 (一百八十七)；易翅之散迦羅 (一百八十八)；婆荼蛇多那尼 (一百八十九)；首力多復多 (一百九十)；伊尼彌尼 (一百九十一)；婆遮尼 (一百九十二)；輸沙薩遮尼 (一百九十三)；牟地離多遮利也阿堤咩那 (一百九十四)；婆比哆 (一百九十五)；阿那若哆 (一百九十六)。

【English Translation】 English version Snake (158); Jala Chanda (159); Samudrala (a type of mudra) Ti (160); Maha Puta Pishacha (161); Samudra Bigava (162); Dharani Mudra Lina (163); Maha Ksha Mudra (164); Para Para Ti (165); Spita Mudra (166); Abha Tani (167); Saba Tani (168); Samukara (169); Bidutara Sina (170); Chiti Mudra Dusi (171); Yi Jia Zhi (172); Bili Chi Bika Snake (173); (a type of mudra) Ha Ba Ji Tu (174); Ka (a type of mudra) Cha (175); Shila Para Ti Ta Hi Li Tu Snake (176); Samudra Ta Dharani (177); Dhara (178); Dhara (179); Dhara (180); Tan Ti La (181); Tan Ti La Xiu Ni La Sa Ba Hi Li Tu Snake Wu Tu Li Du Si Zha Cha (182); Zha Ba Cha (183); Zha Ksha (a type of mudra) Cha (184); Xiu Mo Ti (185); Mo Ti (186); Maha Puta Wu Tu Li Ta (187); Yi Chi Zhi San Ka La (188); Ba Tu Snake Ta Na Ni (189); Shou Li Ta Fu Ta (190); Yi Ni Mi Ni (191); Ba Zhe Ni (192); Shu Sha Sa Zhe Ni (193); Mu Di Li Ta Zhe Li Ye A Ti Mie Na (194); Ba Bi Ta (195); A Na Ruo Ta (196).

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摩呵富若三牟遮蛇[(口*皮)/女]多邏(百九十七)　摩訶迦留尼迦牟地離多(百九十八)　薩婆三藐波羅提般(百九十九)　至邏邏邏羅阇羅兜(二百)　薩婆尼犁(二百一)　薩婆牟尼婆羅沙婆摩訶迦留那三摩堤若那婆離難(二百二)　咩啰多竭毗(二百三)　比利也比利也(二百四)　婆犁那提㗭多(二百五)　薩婆復都波蛇(二百六)　莎呵」

爾時，娑婆世界一切眾生聞是咒已，各各稱言：「南無一切十方諸佛。」第二、第三亦復如是。「甚奇！甚特！諸佛大會不可思議，諸菩薩事亦不可思議。我等昔來未曾得聞如是持名，今得聞之，能壞一切魔境界力，紹三寶性斷魔羅網，得諸善法具足佛事，為如是等說是大持，為諸眾生著心封印，印諸眾生陰入界法，乃至獲得大般涅槃。」

爾時，會中有一童子菩薩，名曰月光，從蓮華起，一心合掌觀察十方，以佛力故出大音聲，其音遍聞娑婆世界，而說偈言：

「如是大集甚難得，　　具足智慧亦復難， 　難得親近善知識，　　如是法印亦難聞。 　如來憐愍諸眾生，　　為眾生故護正法， 　說是無上陀羅尼，　　為壞種種諸魔力。 　十方諸佛說是持，　　為不斷絕三寶性， 　能和一切諸忿諍，　　亦能增長無上忍， 　增益眾生諸善根

【現代漢語翻譯】 現代漢語譯本 摩訶富若三牟遮蛇（偉大的圓滿覺悟）多邏，摩訶迦留尼迦牟地離多（偉大的慈悲心），薩婆三藐波羅提般（一切正等覺），至邏邏邏羅阇羅兜，薩婆尼犁，薩婆牟尼婆羅沙婆摩訶迦留那三摩堤若那婆離難（一切聖者的大慈悲三昧智慧），咩啰多竭毗，比利也比利也，婆犁那提㗭多，薩婆復都波蛇，莎呵。

那時，娑婆世界的一切眾生聽到這個咒語后，各自稱念：『南無一切十方諸佛。』第二遍、第三遍也是這樣。『真是奇特！真是殊勝！諸佛的大會不可思議，諸菩薩的事蹟也不可思議。我們過去從未聽聞過這樣的持名，現在聽聞了，能夠摧毀一切魔的境界力量，繼承三寶的本性，斬斷魔的羅網，獲得各種善法，圓滿佛的事業，爲了這些緣故宣說這個大持咒，為眾生在心中蓋上印記，印證眾生的陰、入、界法，乃至獲得大般涅槃。』

那時，會中有一位童子菩薩，名叫月光，從蓮花中升起，一心合掌觀察十方，因為佛的力量發出巨大的聲音，這聲音傳遍娑婆世界，並說偈頌道：

『如此盛大的集會非常難得，具足智慧也是非常難得，難得親近善知識，這樣的法印也很難聽聞。 如來憐憫一切眾生，爲了眾生的緣故守護正法，宣說這無上的陀羅尼，爲了摧毀種種魔的力量。 十方諸佛宣說這個持咒，爲了不斷絕三寶的本性，能夠調和一切的忿怒和爭鬥，也能夠增長無上的忍辱，增益眾生各種善根。』

【English Translation】 English version Maha Purana Samucchaya Sarpa (great perfect enlightenment) Tara, Maha Karunika Mudita (great compassionate heart), Sarva Samyak Pratibha (all right and equal enlightenment), Chi La La La La Raja Ratu, Sarva Nili, Sarva Muni Bharasabha Maha Karuna Samadhi Jnana Parinanda (all sages' great compassion samadhi wisdom), Me Ra Ta Gata Bhi, Biliya Biliya, Bhari Na Ti Dita, Sarva Putu Pa Sha, Svaha.

At that time, all sentient beings in the Saha world, upon hearing this mantra, each proclaimed: 'Namo to all Buddhas of the ten directions.' The second and third times were the same. 'How marvelous! How extraordinary! The assembly of Buddhas is inconceivable, and the deeds of the Bodhisattvas are also inconceivable. We have never heard such a name before, and now that we have heard it, it can destroy all the power of the demonic realms, inherit the nature of the Three Jewels, cut off the net of Mara, obtain all kinds of good dharmas, and fulfill the Buddha's work. For these reasons, this great mantra is proclaimed, sealing the hearts of sentient beings, sealing the skandhas, entrances, and realms of sentient beings, and even attaining great Nirvana.'

At that time, there was a Bodhisattva child in the assembly named Moonlight, who rose from a lotus flower, with his palms together, observing the ten directions. Through the power of the Buddha, he emitted a great sound that spread throughout the Saha world, and spoke in verse:

'Such a great assembly is very rare, it is also very rare to possess wisdom, it is rare to be close to a good teacher, and such a Dharma seal is also rare to hear. The Tathagata has compassion for all sentient beings, and for the sake of sentient beings, he protects the true Dharma, proclaims this supreme Dharani, in order to destroy the power of all kinds of demons. The Buddhas of the ten directions proclaim this mantra, in order to not cut off the nature of the Three Jewels, it can harmonize all anger and strife, and it can also increase supreme patience, and increase the good roots of all sentient beings.'

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，　　消滅國土諸惡相， 　能破眾生三惡業，　　亦令遠離諸惡見。 　如來說是無上持，　　為欲顯示無上道， 　亦為具六波羅蜜，　　真實修于菩提道。 　是持即是善方便，　　亦能增長無閡智， 　攝取一切諸善法，　　是故名為無上持； 　具修三十七道品，　　是名無垢菩提道， 　能斷一切疑網心，　　及斷眾生諸煩惱， 　是持即是真實語，　　了了睹見菩提道。 　我今欲說陀羅尼，　　是則名為無上勝， 　為欲擁護說法師，　　及以聽受是持者。 　其誰欲受欲聽者，　　我今當說勿生疑， 　無上無勝陀羅尼，　　即是最上之智慧。」

爾時，有恒河沙等菩薩童子，異口同音作如是言：「我等亦欲說陀羅尼，若比丘、比丘尼、優婆塞、優婆夷，先當澡浴凈于身心著新衣服，以妙香華供養三寶，升於法座說陀羅尼。如是四眾無有眾生能起惡事以加之者，身心不濁、四大清凈，身諸病苦皆得遠離。如是法師，若有過去業因緣病，悉皆消滅。聽此法者亦復如是，滅過去業因緣病苦。」

爾時，月光童子菩薩，向十方佛長跪合掌而說咒曰：

「那提阿三摩路卑(一)　咩羅素摩[(口*皮)/女]泯(二)　伊希那遮久遮尼(三)　那婆久遮尼(四)　那遮久遮尼(五)　牟

【現代漢語翻譯】 現代漢語譯本 能消除國土上的一切惡相，能破除眾生身、口、意所造的三種惡業，也能使眾生遠離各種錯誤的見解。 如來所說的這種『持』（指受持、奉行佛法），是無上的，是爲了顯示無上的佛道，也是爲了圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），真實地修習菩提之道。 這種『持』就是最好的方便法門，也能增長無礙的智慧，攝取一切善法，所以稱為無上的『持』。 圓滿修習三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道），就叫做無垢的菩提道，能斷除一切疑惑的心，以及斷除眾生的各種煩惱。 這種『持』就是真實不虛的語言，能清楚地見到菩提之道。 我現在想說陀羅尼（總持、真言），這被稱為無上殊勝的法門，是爲了擁護說法師，以及聽受奉行這種『持』的人。 凡是想要接受和聽聞的人，我現在就應當宣說，不要產生任何懷疑，這無上殊勝的陀羅尼，就是最上等的智慧。 當時，有如恒河沙數一樣多的菩薩童子，異口同聲地說：『我們也想宣說陀羅尼，如果比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），應當先沐浴，清凈身心，穿上新衣服，用美好的香和花供養三寶（佛、法、僧），然後登上法座宣說陀羅尼。』 『像這樣的四眾弟子，沒有眾生能夠起惡念來加害他們，他們的身心不會污濁，四大（地、水、火、風）清凈，身上的各種病痛都能遠離。』 『像這樣的法師，如果有過去業力因緣所導致的疾病，都會全部消除。聽聞此法的人也是如此，能消除過去業力因緣所導致的病苦。』 這時，月光童子菩薩，面向十方諸佛，長跪合掌，說了咒語： 『那提阿三摩路卑(1) 咩羅素摩[(口*皮)/女]泯(2) 伊希那遮久遮尼(3) 那婆久遮尼(4) 那遮久遮尼(5) 牟』

【English Translation】 English version It can eliminate all evil appearances in the land, break the three evil karmas of sentient beings, and also enable them to stay away from all evil views. This 'Dharani' (referring to upholding and practicing the Dharma) spoken by the Tathagata is supreme, for the purpose of revealing the supreme path, and also to perfect the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), and truly cultivate the path to Bodhi. This 'Dharani' is the best expedient means, and can also increase unobstructed wisdom, gather all good dharmas, therefore it is called the supreme 'Dharani'. Perfectly cultivating the Thirty-seven Factors of Enlightenment (the Four Foundations of Mindfulness, the Four Right Exertions, the Four Paths to Magical Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Path), is called the immaculate path to Bodhi, which can cut off all doubts and also cut off all the afflictions of sentient beings. This 'Dharani' is the true and real speech, which can clearly see the path to Bodhi. Now I want to speak the Dharani (mantra, total retention), which is called the supreme and excellent Dharma, for the purpose of protecting the Dharma teachers, and those who listen to and uphold this 'Dharani'. Whoever wants to receive and listen, I shall now proclaim it, do not have any doubts, this supreme and excellent Dharani is the highest wisdom. At that time, there were as many Bodhisattva youths as the sands of the Ganges River, who spoke in unison: 'We also want to proclaim the Dharani. If Bhikshus, Bhikshunis, Upasakas (male lay practitioners), and Upasikas (female lay practitioners), should first bathe, purify their body and mind, put on new clothes, and offer beautiful incense and flowers to the Three Jewels (Buddha, Dharma, Sangha), then ascend the Dharma seat to proclaim the Dharani.' 'Such fourfold disciples, no sentient being can generate evil thoughts to harm them, their body and mind will not be defiled, the four elements (earth, water, fire, wind) will be pure, and all kinds of illnesses in their bodies can be far away.' 'Such Dharma teachers, if they have illnesses caused by past karmic conditions, will all be eliminated. Those who listen to this Dharma are also the same, they can eliminate the suffering of illnesses caused by past karmic conditions.' At this time, the Bodhisattva Moonlight Youth, facing the Buddhas of the ten directions, knelt down with palms together and spoke the mantra: 'Nadi Asammaru Bi (1) Meila Suma [(mouth*skin)/female] Min (2) Ixi Na Cha Jiu Cha Ni (3) Na Po Jiu Cha Ni (4) Na Cha Jiu Cha Ni (5) Mu'

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羅輸陀尼(六)　[(口皮)/女]荼呿(七)　[(口皮)/女]荼呿(八)　修羅啰尼(九)　那[(口*皮)/女]修羅啰尼(十)　復多拘知(十一)　波利車陀(十二)　阇羅呿(十三)　阇羅呿婆移(十四)　阇羅呿那(十五)　摩叉呿(十六)　迦迦呿(十七)　呵呵(十八)　呵呵(十九)　休休休(二十)　撥施脾陀那婆利車陀(二十一)　阿摩摩(二十二)　若摩摩(二十三)　呿摩摩(二十四)　三牟陀陀羅(二十五)　阿陀羅呿婆(二十六)　散迦羅尼(二十七)　波利車陀菩提娑廁提比摩(二十八)　比比摩摩訶比比摩(二十九)　復多拘知(三十)　阿迦奢或婆娑波利車陀　莎呵」

爾時，娑婆世界十方諸佛、菩薩、聲聞、釋梵、龍王、阿修羅王、乾闥婆王、迦樓羅王、緊那羅王、摩睺羅伽王等，同聲唱言：「善哉，善哉！菩薩童子！善能說是大陀羅尼，為壞魔業及惡知識身心諸病，是上慧印。」

爾時，會中有一梵王，名菩提自在，自變其身而為女像，端嚴殊特逾於人天，以妙瓔珞而自莊飾。在西方佛阿彌陀前，作如是言：「唯愿世尊，加我神力，令我一音遍滿此間娑婆世界。我今欲說陀羅尼咒護說法者及聽法者，亦令釋迦如來滅后無有能於是說法者生起惡事，若魔

【現代漢語翻譯】 現代漢語譯本 羅輸陀尼(六)（羅輸陀尼：咒語名）　[(口皮)/女]荼呿(七)（[(口皮)/女]荼呿：咒語名）　[(口皮)/女]荼呿(八)（[(口皮)/女]荼呿：咒語名）　修羅啰尼(九)（修羅啰尼：咒語名）　那[(口皮)/女]修羅啰尼(十)（那[(口皮)/女]修羅啰尼：咒語名）　復多拘知(十一)（復多拘知：咒語名）　波利車陀(十二)（波利車陀：咒語名）　阇羅呿(十三)（阇羅呿：咒語名）　阇羅呿婆移(十四)（阇羅呿婆移：咒語名）　阇羅呿那(十五)（阇羅呿那：咒語名）　摩叉呿(十六)（摩叉呿：咒語名）　迦迦呿(十七)（迦迦呿：咒語名）　呵呵(十八)（呵呵：咒語聲）　呵呵(十九)（呵呵：咒語聲）　休休休(二十)（休休休：咒語聲）　撥施脾陀那婆利車陀(二十一)（撥施脾陀那婆利車陀：咒語名）　阿摩摩(二十二)（阿摩摩：咒語名）　若摩摩(二十三)（若摩摩：咒語名）　呿摩摩(二十四)（呿摩摩：咒語名）　三牟陀陀羅(二十五)（三牟陀陀羅：咒語名）　阿陀羅呿婆(二十六)（阿陀羅呿婆：咒語名）　散迦羅尼(二十七)（散迦羅尼：咒語名）　波利車陀菩提娑廁提比摩(二十八)（波利車陀菩提娑廁提比摩：咒語名）　比比摩摩訶比比摩(二十九)（比比摩摩訶比比摩：咒語名）　復多拘知(三十)（復多拘知：咒語名）　阿迦奢或婆娑波利車陀（阿迦奢或婆娑波利車陀：咒語名）　莎呵（莎呵：咒語結尾語）」。 當時，娑婆世界十方諸佛、菩薩、聲聞、釋梵（釋提桓因和梵天）、龍王、阿修羅王、乾闥婆王、迦樓羅王、緊那羅王、摩睺羅伽王等，一同讚歎說：『太好了，太好了！菩薩童子！你真能宣說這大陀羅尼，用來摧毀魔的勢力和惡知識的身心疾病，這是最上等的智慧印記。』 當時，會中有一位梵天王，名叫菩提自在，他變化自己的身體成為女像，容貌端莊美麗，勝過人天。他用精美的瓔珞裝飾自己，在西方佛阿彌陀（阿彌陀佛）面前，這樣說道：『唯愿世尊，加持我的神力，使我的一音能夠遍滿這個娑婆世界。我現在想要宣說陀羅尼咒，用來保護說法者和聽法者，也使釋迦如來（釋迦牟尼佛）滅度后，沒有人能夠對說法者生起惡事，即使是魔也不能。』

【English Translation】 English version Ro shu tuo ni (6) (Ro shu tuo ni: name of a mantra), [(mouthskin)/female] tu qie (7) ([(mouthskin)/female] tu qie: name of a mantra), [(mouthskin)/female] tu qie (8) ([(mouthskin)/female] tu qie: name of a mantra), Xiu luo luo ni (9) (Xiu luo luo ni: name of a mantra), Na [(mouthskin)/female] xiu luo luo ni (10) (Na [(mouthskin)/female] xiu luo luo ni: name of a mantra), Fu duo ju zhi (11) (Fu duo ju zhi: name of a mantra), Bo li che tuo (12) (Bo li che tuo: name of a mantra), She luo qie (13) (She luo qie: name of a mantra), She luo qie po yi (14) (She luo qie po yi: name of a mantra), She luo qie na (15) (She luo qie na: name of a mantra), Mo cha qie (16) (Mo cha qie: name of a mantra), Jia jia qie (17) (Jia jia qie: name of a mantra), He he (18) (He he: sound of a mantra), He he (19) (He he: sound of a mantra), Xiu xiu xiu (20) (Xiu xiu xiu: sound of a mantra), Bo shi pi tuo na po li che tuo (21) (Bo shi pi tuo na po li che tuo: name of a mantra), A mo mo (22) (A mo mo: name of a mantra), Ruo mo mo (23) (Ruo mo mo: name of a mantra), Qie mo mo (24) (Qie mo mo: name of a mantra), San mou tuo tuo luo (25) (San mou tuo tuo luo: name of a mantra), A tuo luo qie po (26) (A tuo luo qie po: name of a mantra), San jia luo ni (27) (San jia luo ni: name of a mantra), Bo li che tuo pu ti suo ce ti bi mo (28) (Bo li che tuo pu ti suo ce ti bi mo: name of a mantra), Bi bi mo mo he bi bi mo (29) (Bi bi mo mo he bi bi mo: name of a mantra), Fu duo ju zhi (30) (Fu duo ju zhi: name of a mantra), A jia she huo po suo bo li che tuo (A jia she huo po suo bo li che tuo: name of a mantra), Suo he (Suo he: ending word of a mantra).' At that time, all the Buddhas, Bodhisattvas, Sravakas, Sakra (Indra) and Brahma, Dragon Kings, Asura Kings, Gandharva Kings, Garuda Kings, Kinnara Kings, and Mahoraga Kings of the ten directions in the Saha world, all praised in unison, saying: 'Excellent, excellent! Bodhisattva youth! You are truly capable of expounding this great Dharani, which is used to destroy the power of demons and the physical and mental illnesses caused by evil teachers. This is the supreme seal of wisdom.' At that time, there was a Brahma King in the assembly named Bodhi Zizai, who transformed his body into a female form, with a dignified and beautiful appearance surpassing that of humans and gods. Adorning himself with exquisite necklaces, he spoke before Amitabha Buddha (Amitabha Buddha) of the Western Paradise, saying: 'May the World Honored One, grant me divine power, so that my voice may fill this Saha world. I now wish to proclaim a Dharani mantra to protect those who preach the Dharma and those who listen to the Dharma, and also to ensure that after Shakyamuni Tathagata (Shakyamuni Buddha) passes away, no one can cause evil to those who preach the Dharma, not even demons.'

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、若魔父母、子息、眷屬、親友、僕使，若天、若龍、若阿修羅、若乾闥婆、若伽樓羅、若緊那羅、若摩睺羅伽、若鳩槃茶、若富單那、迦多富單那、荔䔧多、毗舍遮、夜叉、羅剎等，父母、子息、眷屬、僕使，亦復如是，於是法師不能為惡，乃至不能動其一毛之分，為其身心而作惡事。唯愿世尊，加我神力，令我音聲遍此世界。」

爾時，會中有一帝釋，名曰高持，語菩提自在梵言：「姊！莫于如來生戲弄心。何以故？夫戲弄者即凡夫法，如來已過凡夫事業，一切有為悉是無常，如來不增有為之法，唯增于空斷聲字句。姊！如來於汝不生諍訟，但觀平等一相無相，猶如虛空。夫虛空者無三有為，無有覺觀，不離有為，無有障礙；如來世尊亦復如是，於一切法無有障礙。如來於欲亦復如是，一切覺觀壽命士夫、陰界諸入、音聲字句，悉皆無礙。姊今云何，于如來所而生戲弄？」

無量壽佛告帝釋言：「善男子！當先思惟然後發言，無得於后而生悔恨。何以故？是女人者即大丈夫，已於無量諸如來所久修善本，為欲莊嚴此大眾故，現為女身實非女也，即是菩薩摩訶薩身。汝云何言稱之為姊？」

爾時帝釋聞佛語已，即前懺悔。自在梵言：「我受汝懺，令汝不得惡口等果。」

爾時，梵天白無量

【現代漢語翻譯】 現代漢語譯本：如果魔的父母、子女、眷屬、親友、僕人，或者天神、龍、阿修羅（非天神）、乾闥婆（天樂神）、伽樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、鳩槃茶（甕形鬼）、富單那（臭餓鬼）、迦多富單那（極臭餓鬼）、荔䔧多（食糞鬼）、毗舍遮（啖精氣鬼）、夜叉（捷疾鬼）、羅剎（惡鬼）等，他們的父母、子女、眷屬、僕人也都是如此，那麼這位法師就不會作惡，甚至不會動他一根毫毛，爲了他們的身心而作惡事。只願世尊，加持我的神力，讓我的聲音遍佈這個世界。 當時，會中有一位帝釋（天帝），名叫高持，對菩提自在梵（一位梵天）說：『姊姊！不要對如來生起戲弄之心。為什麼呢？戲弄是凡夫的行為，如來已經超越了凡夫的境界，一切有為法都是無常的，如來不會增加有為之法，只會增加空性，斷絕音聲字句。姊姊！如來不會與你爭論，只是觀察平等一相無相，就像虛空一樣。虛空沒有三有為，沒有覺觀，不離有為，沒有障礙；如來世尊也是如此，對於一切法都沒有障礙。如來對於慾望也是如此，一切覺觀、壽命、士夫、陰界諸入、音聲字句，都毫無障礙。姊姊，你為什麼要在如來面前生起戲弄之心呢？』 無量壽佛（阿彌陀佛）告訴帝釋說：『善男子！應當先思考然後再發言，不要事後產生後悔。為什麼呢？這位女子其實是大丈夫，已經在無量諸如來那裡長期修習善根，爲了莊嚴這個大眾，才示現為女身，實際上並非女子，而是菩薩摩訶薩（大菩薩）。你為什麼稱她為姊姊呢？』 當時，帝釋聽了佛的話后，立即上前懺悔。自在梵說：『我接受你的懺悔，讓你不會遭受惡口等果報。』 當時，梵天（大梵天）對無量壽佛說：

【English Translation】 English version: If the demon's parents, children, relatives, friends, servants, or gods, dragons, Asuras (non-gods), Gandharvas (celestial musicians), Garudas (golden-winged birds), Kinnaras (celestial singers), Mahoragas (great serpent gods), Kumbhandas (pot-shaped ghosts), Putanas (foul-smelling hungry ghosts), Kataputanas (extremely foul-smelling hungry ghosts), Litas (excrement-eating ghosts), Pisacas (flesh-eating ghosts), Yakshas (swift ghosts), Rakshasas (evil ghosts), etc., their parents, children, relatives, and servants are also like this, then this Dharma master will not do evil, and will not even move a single hair of his body, to do evil for their body and mind. I only wish that the World Honored One would add to my divine power, so that my voice may pervade this world. At that time, there was an Indra (heavenly king) in the assembly, named Gao Chi, who said to Bodhi Zizai Brahma (a Brahma god): 'Sister! Do not have a mind of mockery towards the Tathagata. Why? Mockery is the behavior of ordinary people. The Tathagata has already transcended the realm of ordinary people. All conditioned dharmas are impermanent. The Tathagata does not increase conditioned dharmas, but only increases emptiness, cutting off sounds, words, and sentences. Sister! The Tathagata does not argue with you, but only observes the equality of one aspect without form, like empty space. Empty space has no three conditioned dharmas, no perception, is not separate from conditioned dharmas, and has no obstacles; the Tathagata, the World Honored One, is also like this, having no obstacles to all dharmas. The Tathagata is also like this with regard to desires, all perceptions, life spans, individuals, the aggregates, realms, and entrances, sounds, words, and sentences, all without obstruction. Sister, why do you have a mind of mockery towards the Tathagata?' Amitayus Buddha (Amitabha Buddha) said to Indra: 'Good man! You should think first and then speak, and do not have regrets afterward. Why? This woman is actually a great man, who has long cultivated good roots in the presence of countless Tathagatas. In order to adorn this assembly, she manifests as a woman, but is not actually a woman, but a Bodhisattva Mahasattva (great Bodhisattva). Why do you call her sister?' At that time, Indra, having heard the Buddha's words, immediately came forward to repent. Zizai Brahma said: 'I accept your repentance, so that you will not suffer the consequences of evil speech, etc.' At that time, Brahma (Great Brahma) said to Amitayus Buddha:

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壽佛：「世尊！若彼高持不懺悔者，當得何等惡口果報？」

佛言：「善男子！彼若不懺，當於八萬四千世中常受女身，其形醜陋臭穢不凈，是故眾生應當護口。」

爾時，無量壽佛告菩薩言：「我今施汝威神道力，便可說之。」

爾時，梵天敬白十方無量諸佛及諸菩薩一切人天：「唯愿善聽！若有欲令如來正法久住於世，擁護說法及聽法者，唯愿諸佛悉施我欲。」說是語時，其音遍滿娑婆世界。爾時，一切梵王釋王，各作是言：「我施仁欲並欲受持。」

爾時，梵天即說咒曰：

「阿摩犁(一)　比摩犁(二)　伽那沙踟(三)　波利戰踟(四)　摩訶戰踟(五)　遮彌(六)　摩訶遮彌(七)　素咩(八)　哆彌(九)　阿[(口皮)/女]呵(十)　比[(口皮)/女]呵(十一)　修伽阇尼啰呿婆(十二)　牟羅波利車陀(十三)　夜叉戰踟(十四)　比舍遮戰荼(十五)　阿婆阿多尼(十六)　三婆邏哆尼(十七)　娑伽羅尼(十八)　譫婆尼(十九)　慕呵尼(二十)　郁遮吒尼(二十一)　阿摩呵(二十二)　阿多遮尼(二十三)　呿伽舍婆(二十四)　阿摩羅(二十五)　阿牟羅(二十六)　牟羅波利跋汦(二十七)　阿娑羅呿婆(二十八)　莎呵」

「

【現代漢語翻譯】 現代漢語譯本 壽佛問道：'世尊！如果那些高傲自持而不懺悔的人，會得到什麼樣的惡口果報呢？' 佛回答說：'善男子！如果他們不懺悔，將會在八萬四千世中 постоянно 承受女身，其形貌醜陋，散發著臭穢不潔的氣味。因此，眾生應當守護自己的口。' 這時，無量壽佛告訴菩薩們：'我現在施予你們威神道力，你們可以宣說此法。' 這時，梵天恭敬地向十方無量諸佛以及諸菩薩、一切人天稟告：'唯愿諸位善聽！如果有人希望如來正法長久住世，擁護說法者和聽法者，唯愿諸佛滿足我的願望。' 說這番話時，他的聲音遍滿娑婆世界。這時，所有的梵王和釋王都說：'我們願意滿足您的願望，並願意受持此法。' 這時，梵天即說咒語如下： '阿摩犁(Amali) (一)，比摩犁(Bimali) (二)，伽那沙踟(Ganasachi) (三)，波利戰踟(Parichanchi) (四)，摩訶戰踟(Mahachanchi) (五)，遮彌(Chami) (六)，摩訶遮彌(Mahachami) (七)，素咩(Sumei) (八)，哆彌(Tami) (九)，阿[(口皮)/女]呵(Aha) (十)，比[(口皮)/女]呵(Biha) (十一)，修伽阇尼啰呿婆(Shugajani rakhebhava) (十二)，牟羅波利車陀(Mulaparichheda) (十三)，夜叉戰踟(Yakshachanchi) (十四)，比舍遮戰荼(Pishachachanda) (十五)，阿婆阿多尼(Abhaatani) (十六)，三婆邏哆尼(Sambharatani) (十七)，娑伽羅尼(Sagharani) (十八)，譫婆尼(Jambhani) (十九)，慕呵尼(Muhani) (二十)，郁遮吒尼(Uchhatani) (二十一)，阿摩呵(Amaha) (二十二)，阿多遮尼(Atachani) (二十三)，呿伽舍婆(Khagashabha) (二十四)，阿摩羅(Amala) (二十五)，阿牟羅(Amula) (二十六)，牟羅波利跋汦(Mulaparibadhi) (二十七)，阿娑羅呿婆(Asarakhebhava) (二十八)，莎呵(Svaha)'

【English Translation】 English version The Buddha of Longevity asked: 'World Honored One! If those who are arrogant and do not repent, what kind of retribution for evil speech will they receive?' The Buddha replied: 'Good man! If they do not repent, they will constantly be reborn as women for eighty-four thousand kalpas, their forms will be ugly, and they will emit a foul and unclean odor. Therefore, sentient beings should guard their mouths.' At that time, the Buddha of Immeasurable Life said to the Bodhisattvas: 'I now bestow upon you the power of divine might, so that you may proclaim this Dharma.' Then, Brahma respectfully reported to the immeasurable Buddhas of the ten directions, as well as to all Bodhisattvas, humans, and devas: 'May all of you listen carefully! If there are those who wish for the Tathagata's true Dharma to abide in the world for a long time, and who wish to protect those who preach the Dharma and those who listen to it, may all the Buddhas fulfill my wish.' As he spoke these words, his voice filled the Saha world. At that time, all the Brahma Kings and Shakra Kings said: 'We will grant your wish and are willing to uphold this Dharma.' Then, Brahma recited the following mantra: 'Amali (一), Bimali (二), Ganasachi (三), Parichanchi (四), Mahachanchi (五), Chami (六), Mahachami (七), Sumei (八), Tami (九), Aha (十), Biha (十一), Shugajani rakhebhava (十二), Mulaparichheda (十三), Yakshachanchi (十四), Pishachachanda (十五), Abhaatani (十六), Sambharatani (十七), Sagharani (十八), Jambhani (十九), Muhani (二十), Uchhatani (二十一), Amaha (二十二), Atachani (二十三), Khagashabha (二十四), Amala (二十五), Amula (二十六), Mulaparibadhi (二十七), Asarakhebhava (二十八), Svaha'

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阿遮遮(一)　阿[(口*皮)/女]呵遮遮(二)　周尼羅叉(三)　遮遮咤(四)　呿遮遮(五)　那呿伽遮遮(六)　遮遮(七)　遮遮遮遮(八)　阿牟羅遮遮(九)　呵摩摩牟羅遮遮(十)　阿牟羅呵牟婆茶婆呵(十一)　莎呵」

爾時，一切諸天世人，咸皆贊言：「善哉，善哉！是陀羅尼不可思議無能勝者。」

爾時，梵王復作是言：「若有不能調伏惡鬼，聞是持已即便能調。若有受持如是咒者，隨所住國信心諸王，一切男子女人，若大、若小、若天、若人，皆於是王不能起惡。若有起惡首為七分，其心乾焦身被癩病，有神通者即便還失，暴風所吹身陷入地。隨是持咒流佈之處，我亦當護令得遠離一切諸惡，受者聽者不乏衣食臥具醫藥資生所須。」

爾時，會中有一梵天，名曰正語，亦現女像，復作誓言：「我今於此娑婆世界，現在佛前至心護法，乃至釋迦如來滅后亦當護之。隨是持咒流佈之處，護其國土，說者聽者令離魔業一切惡事。若有法師欲說法者，為調眾生，先當讀誦是陀羅尼。」

即說咒曰：

「阿婆咩(一)　比摩咩(二)　庵婆羅(三)　庵婆呤(四)　波利軍阇那荼(五)　富沙波邏婆呵(六)　阇留迦(七)　摩呿羅蛇(八)　伊利彌利(九)　冀利

【現代漢語翻譯】 現代漢語譯本 阿遮遮(一)，阿[(口*皮)/女]呵遮遮(二)，周尼羅叉(三)，遮遮咤(四)，呿遮遮(五)，那呿伽遮遮(六)，遮遮(七)，遮遮遮遮(八)，阿牟羅遮遮(九)，呵摩摩牟羅遮遮(十)，阿牟羅呵牟婆茶婆呵(十一)，莎呵。

那時，一切諸天和世間的人都讚歎說：『太好了，太好了！這個陀羅尼(dharani，總持，咒語)真是不可思議，沒有誰能勝過它。』

那時，梵王(Brahma，色界天之主)又說：『如果有人不能調伏惡鬼，聽到這個咒語並持誦，就能立刻調伏。如果有人受持這個咒語，他所居住的國家，有信心的國王，以及一切男女老少，無論是天人還是凡人，都不會對這個國王產生惡意。如果有人產生惡意，他的頭會裂成七份，內心焦躁，身體長滿癩病，有神通的人也會失去神通，被暴風吹走，身體陷入地裡。這個咒語流傳的地方，我也會守護，使之遠離一切邪惡，受持和聽聞的人不會缺乏衣食、臥具、醫藥和生活所需。』

那時，會中有一位梵天，名叫正語，也顯現女相，發誓說：『我今天在這個娑婆世界(Saha world，我們所居住的堪忍世界)，在佛陀面前至誠護持佛法，乃至釋迦如來(Sakyamuni，佛教創始人)滅度后也會護持。這個咒語流傳的地方，我會守護那個國家，使說法者和聽法者遠離魔業和一切惡事。如果有法師想要說法，爲了調伏眾生，應當先讀誦這個陀羅尼。』

隨即說咒語：

『阿婆咩(一)，比摩咩(二)，庵婆羅(三)，庵婆呤(四)，波利軍阇那荼(五)，富沙波邏婆呵(六)，阇留迦(七)，摩呿羅蛇(八)，伊利彌利(九)，冀利(十)。』

【English Translation】 English version Acheche (1), A[(mouth*skin)/female]hacheche (2), Zhou Niluocha (3), Chechecha (4), Qiecheche (5), Naqieqiecheche (6), Cheche (7), Chechecheche (8), Amuluocheche (9), Hamamuluocheche (10), Amuluohamupochapohe (11), Svaha.

At that time, all the gods and people in the world praised, saying: 'Excellent, excellent! This dharani (a type of Buddhist chant or mantra) is inconceivable and no one can surpass it.'

At that time, Brahma (the lord of the form realm) further said: 'If there are those who cannot subdue evil spirits, upon hearing and reciting this mantra, they will immediately be able to subdue them. If there are those who uphold this mantra, in the country where they reside, the faithful kings, and all men and women, young and old, whether they are gods or humans, will not harbor evil intentions towards this king. If anyone harbors evil intentions, their head will split into seven pieces, their heart will be agitated, their body will be covered with leprosy, those with supernatural powers will lose them, they will be blown away by a storm, and their body will fall into the ground. Wherever this mantra is spread, I will also protect it, enabling it to be far from all evils, and those who uphold and hear it will not lack clothing, food, bedding, medicine, and the necessities of life.'

At that time, there was a Brahma in the assembly named Zheng Yu, who also appeared in a female form, and made a vow: 'I am now in this Saha world (the world we inhabit), in front of the Buddha, sincerely protecting the Dharma, and even after the extinction of Sakyamuni (the founder of Buddhism), I will also protect it. Wherever this mantra is spread, I will protect that country, enabling the speakers and listeners to be free from demonic activities and all evil deeds. If there are Dharma masters who wish to preach the Dharma, in order to subdue sentient beings, they should first recite this dharani.'

Then he spoke the mantra:

'Apo me (1), Bimo me (2), Ambala (3), Ambaling (4), Polijunshana Tu (5), Fushabolapohe (6), Jialiu Jia (7), Moqieluo She (8), Yili Mili (9), Jili (10).'

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彌利(十)　冀提遮羅牟蛇離(十一)　牟陀羅目口*仙　莎呵

「若有法師，先讀誦說如是持者，我以天耳當往聽之。聞已身往在其會中，令諸會者遠離諸惡，至心聽受如是持咒。若我聞已而不往者，則為欺誑過去未來十方現在無量諸佛，亦于未來不得成就阿耨多羅三藐三菩提。若我往者，即令法師逮無礙辯得無所畏，聽法之人遠離病苦及疑網心、飢渴寒熱、兵革怨敵、虎狼毒獸一切諸惡。唯愿十方一切諸佛加我神力。」

爾時，釋迦如來白諸佛言：「今我當與此梵天咒，為護法故。」即便說咒：

「遮慕踟(一)　慕茶波利車陀(二)　阿牟摩(三)　阿牟摩(四)　呵牟摩(五)　娑羅叉(六)　[(口皮)/女]羅究思(七)　彌呿波利[(口皮)/女]呵(八)　遮羅摩(九)　蛇哆(口*皮)/女　修比呿(十一)　阿牟羅波利車題(十二)　薩婆佛陀阿提㗭汦(十三)　莎呵」

於是，如來說是咒已，即告梵天：「善男子！如是持咒，力能調伏一切眾生。」

爾時，梵天白佛言：「世尊！我今所以現此女身，為欲調伏一切女人。若有女人慾生男者，當讀是持，讀是持已即得生男；厭兒息者，便不復生。若有受持讀誦之者，我當至心營衛擁護

【現代漢語翻譯】 現代漢語譯本 彌利(Mili)（十）冀提遮羅牟蛇離(Jitizhelamousheli)（十一）牟陀羅目口*仙（十二）莎呵(Suohe)。 『如果有法師，先讀誦並宣說這樣的咒語，我將以天耳去聽。聽到后，我會親自前往他們的集會，使所有與會者遠離各種邪惡，至誠地聽受這個咒語。如果我聽到了而不去，那就是欺騙過去、未來、十方現在無量諸佛，並且未來也無法成就阿耨多羅三藐三菩提（無上正等正覺）。如果我去了，就會使法師獲得無礙的辯才，得到無所畏懼，聽法的人也會遠離疾病痛苦、疑惑之心、飢渴寒冷、戰爭怨敵、虎狼毒獸等一切邪惡。我願十方一切諸佛加持我的神力。』 這時，釋迦如來告訴諸佛：『現在我將爲了護持佛法，宣說這個梵天咒。』隨即說了咒語： 『遮慕踟(Zhamuchi)（一）慕茶波利車陀(Muchabolichetuo)（二）阿牟摩(Amumo)（三）阿牟摩(Amumo)（四）呵牟摩(Hamumo)（五）娑羅叉(Suoluosha)（六）[(口皮)/女]羅究思(Luolajiusi)（七）彌呿波利[(口皮)/女]呵(Miqieboliluohe)（八）遮羅摩(Zheluomo)（九）蛇哆(口*皮)/女（十）修比呿(Xiubiqie)（十一）阿牟羅波利車題(Amoluobolicheti)（十二）薩婆佛陀阿提㗭汦(Sapuofotuoatidizhi)（十三）莎呵(Suohe)。』 於是，如來說完這個咒語后，就告訴梵天：『善男子！這樣的咒語，力量能夠調伏一切眾生。』 這時，梵天告訴佛陀：『世尊！我現在之所以顯現女身，是爲了調伏一切女人。如果有女人想要生男孩，應當讀誦這個咒語，讀誦后就能生男孩；如果厭倦生育，就不會再生育。如果有受持讀誦這個咒語的人，我將至誠地守護他們。』

【English Translation】 English version Mili (Mili) (10), Jitizhelamousheli (11), Moutuolamuxian (12), Svaha (Suohe). 'If there is a Dharma master who first recites and speaks this mantra, I will listen with my heavenly ear. Having heard it, I will personally go to their assembly, causing all attendees to be free from all evils, and sincerely listen to and receive this mantra. If I hear it and do not go, then I am deceiving the countless Buddhas of the past, future, and present in the ten directions, and I will not achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment) in the future. If I go, I will enable the Dharma master to attain unobstructed eloquence and fearlessness, and those who listen to the Dharma will be free from sickness and suffering, doubts, hunger and thirst, cold and heat, war and enemies, tigers, wolves, poisonous beasts, and all evils. I wish that all Buddhas in the ten directions will add to my divine power.' At that time, Shakyamuni Tathagata said to all the Buddhas, 'Now, for the sake of protecting the Dharma, I will speak this Brahma mantra.' Then he spoke the mantra: 'Zhamuchi (1), Muchabolichetuo (2), Amumo (3), Amumo (4), Hamumo (5), Suoluosha (6), Luolajiusi (7), Miqieboliluohe (8), Zheluomo (9), Shetaluo (10), Xiubiqie (11), Amoluobolicheti (12), Sapuofotuoatidizhi (13), Svaha (Suohe).' Then, after the Tathagata finished speaking this mantra, he said to Brahma, 'Good man! This mantra has the power to subdue all sentient beings.' At that time, Brahma said to the Buddha, 'World Honored One! The reason I now manifest in a female form is to subdue all women. If there is a woman who desires to have a son, she should recite this mantra, and after reciting it, she will have a son; if she is tired of having children, she will not have any more. If there are those who uphold and recite this mantra, I will sincerely protect and guard them.'

---

。」◎

◎大方等大集經寶幢分中護品第七

爾時，會中有一菩薩名善系意，立於寶光功德佛前，現身如梵，或如帝釋，或自在天，或他化自在天像，或兜率天，或夜摩天，或提頭賴吒天，或毗樓勒迦，或毗樓博叉，或毗沙門，或作龍王，或阿修羅王，或緊那羅王，或伽樓羅王，或夜叉王，或羅剎王，或畢力迦王，或毗舍阇王，或拘辦荼王，或作剎利、婆羅門、毗舍、首陀、比丘、比丘尼、優婆塞、優婆夷。或作師子，像，虎，毒蛇，牛，馬之形，復作種種飛鳥之身，一時之中能示八萬四千種色。

爾時，富樓那彌多羅尼子，白釋迦如來言：「世尊！何因緣故，是善男子變現如是八萬四千種種諸色？」

佛言：「富樓那！是善系意菩薩摩訶薩所入三昧不可思議，非是聲聞緣覺境界。是善男子以如是等諸善方便調伏眾生，隨眾生身意色三昧，悉能住之。若有眾生宗事梵天、敬念梵天，即現梵像為說三乘法；乃至或有奉事佛者，即現佛身為說三乘；若有眾生宗事畜獸，即現獸像為說三乘；若有奉事山谷河澗樹林百卉，即現其像而調伏之。若有眾生貪于財利，先以財施后為演說三乘之法為壞貪故。若有病者，隨其所須給施醫藥。若悟時與，若夢中與，令其病者眾苦除愈，為調伏故而為說法。富樓那

【現代漢語翻譯】 現代漢語譯本 ◎《大方等大集經》寶幢分中護品第七

那時，會中有一位菩薩，名叫善系意，他站在寶光功德佛前，顯現出各種身形，有時像梵天（Brahma，印度教的創造之神），有時像帝釋（Indra，佛教的守護神），有時像自在天（Isvara，印度教的自在神），有時像他化自在天（Paranirmitavasavartin，欲界第六天的天主），有時像兜率天（Tusita，彌勒菩薩居住的天界），有時像夜摩天（Yama，欲界第三天的天界），有時像提頭賴吒天（Dhritarashtra，四大天王之一，持國天），有時像毗樓勒迦（Virudhaka，四大天王之一，增長天），有時像毗樓博叉（Virupaksha，四大天王之一，廣目天），有時像毗沙門（Vaisravana，四大天王之一，多聞天），有時化作龍王，有時化作阿修羅王（Asura，一種好戰的神），有時化作緊那羅王（Kinnara，一種半人半鳥的神），有時化作伽樓羅王（Garuda，一種金翅鳥神），有時化作夜叉王（Yaksa，一種守護神），有時化作羅剎王（Rakshasa，一種食人鬼），有時化作畢力迦王（Preta，餓鬼），有時化作毗舍阇王（Pisaca，一種食肉鬼），有時化作拘辦荼王（Kumbhanda，一種守宮鬼），有時化作剎帝利（Kshatriya，古印度四大種姓之一，武士），婆羅門（Brahmana，古印度四大種姓之一，祭司），毗舍（Vaishya，古印度四大種姓之一，商人），首陀（Shudra，古印度四大種姓之一，奴隸），比丘（Bhiksu，男性出家人），比丘尼（Bhiksuni，女性出家人），優婆塞（Upasaka，在家男居士），優婆夷（Upasika，在家女居士）。有時化作獅子、象、虎、毒蛇、牛、馬的形狀，又化作各種飛鳥的身體，一時之間能顯現八萬四千種不同的形象。

那時，富樓那彌多羅尼子（Purna Maitrayaniputra，佛陀的十大弟子之一）對釋迦如來（Sakyamuni，佛教的創始人）說：『世尊！是什麼因緣，這位善男子能變現出如此八萬四千種不同的形象？』

佛陀說：『富樓那！這位善系意菩薩摩訶薩所入的三昧（Samadhi，禪定）不可思議，不是聲聞（Sravaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，獨自覺悟的人）所能理解的境界。這位善男子以這些善巧方便來調伏眾生，隨順眾生的身、意、色三昧，都能安住其中。如果有眾生崇拜梵天、敬念梵天，他就顯現梵天的形象，為他們宣說三乘佛法；乃至如果有眾生奉事佛，他就顯現佛身，為他們宣說三乘佛法；如果有眾生崇拜畜生，他就顯現畜生的形象，為他們宣說三乘佛法；如果有眾生奉事山谷、河流、樹林、百草，他就顯現那些形象來調伏他們。如果有眾生貪圖財利，他就先以財物佈施，然後為他們演說三乘佛法，以破除他們的貪慾。如果有生病的人，他就隨他們所需給予醫藥。有時在他們清醒時給予，有時在夢中給予，使他們的病痛消除痊癒，爲了調伏他們而為他們說法。富樓那！』

【English Translation】 English version ◎ The Seventh Chapter on Protection from the Jewel Banner Section of the Great Vaipulya Mahasamghata Sutra

At that time, in the assembly, there was a Bodhisattva named Good-Intent, who stood before the Buddha of Jewel Light Merit. He manifested his body like Brahma (the Hindu god of creation), or like Indra (the Buddhist guardian deity), or like Isvara (the Hindu god of sovereignty), or like Paranirmitavasavartin (the lord of the sixth heaven of the desire realm), or like Tusita (the heaven where Maitreya Bodhisattva resides), or like Yama (the third heaven of the desire realm), or like Dhritarashtra (one of the Four Heavenly Kings, the Guardian of the East), or like Virudhaka (one of the Four Heavenly Kings, the Guardian of the South), or like Virupaksha (one of the Four Heavenly Kings, the Guardian of the West), or like Vaisravana (one of the Four Heavenly Kings, the Guardian of the North), or he would transform into a Dragon King, or an Asura King (a warlike deity), or a Kinnara King (a part-human, part-bird deity), or a Garuda King (a mythical bird), or a Yaksha King (a guardian deity), or a Rakshasa King (a flesh-eating demon), or a Preta King (a hungry ghost), or a Pisaca King (a flesh-eating ghost), or a Kumbhanda King (a demon that guards palaces), or he would transform into a Kshatriya (a warrior of the ancient Indian caste system), a Brahmana (a priest of the ancient Indian caste system), a Vaishya (a merchant of the ancient Indian caste system), a Shudra (a laborer of the ancient Indian caste system), a Bhiksu (a male monastic), a Bhiksuni (a female monastic), an Upasaka (a male lay practitioner), or an Upasika (a female lay practitioner). Sometimes he would transform into the shape of a lion, an elephant, a tiger, a poisonous snake, a cow, or a horse, and again into the bodies of various birds. In a single moment, he could manifest eighty-four thousand different forms.

At that time, Purna Maitrayaniputra (one of the ten great disciples of the Buddha) said to Sakyamuni Tathagata (the founder of Buddhism): 'World Honored One! What is the cause and condition that this good man can manifest such eighty-four thousand different forms?'

The Buddha said: 'Purna! The Samadhi (meditative absorption) entered by this Good-Intent Bodhisattva Mahasattva is inconceivable, and it is not within the realm of Sravakas (those who hear the Dharma and practice) or Pratyekabuddhas (those who attain enlightenment on their own). This good man uses such skillful means to tame sentient beings, and he can abide in accordance with the body, mind, and form Samadhi of sentient beings. If there are sentient beings who venerate Brahma and respect Brahma, he will manifest the form of Brahma and expound the Three Vehicles of Dharma for them; even if there are sentient beings who serve the Buddha, he will manifest the body of the Buddha and expound the Three Vehicles for them; if there are sentient beings who worship animals, he will manifest the form of an animal and expound the Three Vehicles for them; if there are sentient beings who serve mountains, valleys, rivers, forests, and various plants, he will manifest those forms to tame them. If there are sentient beings who are greedy for wealth and profit, he will first give them wealth and then expound the Three Vehicles of Dharma to destroy their greed. If there are sick people, he will give them medicine according to their needs. Sometimes he gives it when they are awake, and sometimes he gives it in their dreams, so that their illnesses are cured and their sufferings are relieved. He does this to tame them and then teaches them the Dharma. Purna!'

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！是善男子於一日夜，能以三乘調伏恒河沙等眾生。」

富樓那言：「是善男子，發阿耨多羅三藐三菩提心已來，為久近耶？」

「富樓那！是善男子已於無量恒河沙等劫中發心，是人得是三昧已來，調伏眾生，已經六萬四千億阿僧祇劫。」

富樓那言：「世尊！是善男子久近當得成無上道，成道之時在何國土？」

「富樓那！此世界中過六大劫，劫名星宿，於是劫中當成正覺，號曰寶髻。是時眾生壽四萬歲，多造惡逆具足五滓。成正覺已四十年中，宣說三乘便入涅槃。」

富樓那言：「世尊！彼時眾生未調伏者，復當云何？」

「富樓那！彼時眾生無有一人不調伏者。富樓那！如是菩薩常立誓願，十方各各千佛世界所有眾生，乃至一人不調伏者，我終不成阿耨多羅三藐三菩提。若我不能了了知見如是世界所有諸佛，亦復不成阿耨多羅三藐三菩提。如是十方千佛世界所有眾生，若有一人非我調者，我亦不成阿耨多羅三藐三菩提。若他世界所有惡人愿生我國，生我國已，我當以三乘之法而調伏之。富樓那！如是菩薩具足如是不思議事。」

富樓那言：「世尊！我於今者得大利益，而得見聞如是正士。若有人能至心聽受是大集經，是人亦得如是利益。」

大方等大集經

【現代漢語翻譯】 現代漢語譯本：『是的，善男子如果在一日一夜之間，能以三乘（聲聞乘、緣覺乘、菩薩乘）調伏如恒河沙數般的眾生。』 富樓那（佛陀弟子，以說法第一著稱）問：『這位善男子，自從他發阿耨多羅三藐三菩提心（無上正等正覺之心）以來，時間是長還是短呢？』 佛陀回答：『富樓那！這位善男子已經在無量如恒河沙數般的劫中發心了。這個人自從得到這種三昧（禪定）以來，調伏眾生，已經經歷了六萬四千億阿僧祇劫（極長的時間單位）。』 富樓那問：『世尊！這位善男子多久才能成就無上道（佛的境界）？他成道的時候會在哪個國土呢？』 佛陀回答：『富樓那！在這個世界過去六大劫之後，那個劫的名字叫做星宿。在這個劫中，他將成就正覺（成佛），佛號叫做寶髻。那時眾生的壽命是四萬歲，大多造作惡業，具足五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）。他成佛之後，在四十年中宣說三乘佛法，然後入涅槃（寂滅）。』 富樓那問：『世尊！那時沒有被調伏的眾生，又該怎麼辦呢？』 佛陀回答：『富樓那！那時沒有一個眾生沒有被調伏的。富樓那！這樣的菩薩常常立下誓願，十方各個千佛世界的所有眾生，乃至有一個沒有被調伏的，我終究不成阿耨多羅三藐三菩提。如果我不能完全知見這些世界的所有諸佛，我也不會成就阿耨多羅三藐三菩提。像這樣十方千佛世界的所有眾生，如果有一個不是我調伏的，我也不會成就阿耨多羅三藐三菩提。如果其他世界的所有惡人願意往生到我的國土，往生到我的國土后，我將用三乘佛法來調伏他們。富樓那！這樣的菩薩具足如此不可思議的事。』 富樓那說：『世尊！我今天得到了巨大的利益，能夠見到和聽聞這樣的正士。如果有人能夠至誠地聽受這部《大集經》，這個人也會得到這樣的利益。』 《大方等大集經》

【English Translation】 English version: 『Yes, a virtuous man, in one day and night, can subdue sentient beings as numerous as the sands of the Ganges River with the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna).』 Pūrṇa (a disciple of the Buddha, known for his eloquence in teaching) asked, 『This virtuous man, since he generated the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, right, and perfect enlightenment), has it been a long or short time?』 The Buddha replied, 『Pūrṇa! This virtuous man has generated the mind in immeasurable kalpas (eons) as numerous as the sands of the Ganges River. Since this person attained this samadhi (meditative absorption), he has been subduing sentient beings for sixty-four trillion asaṃkhyeya kalpas (extremely long units of time).』 Pūrṇa asked, 『World Honored One! How long will it be before this virtuous man attains the unsurpassed path (Buddhahood)? In which land will he attain Buddhahood?』 The Buddha replied, 『Pūrṇa! After six great kalpas have passed in this world, the name of that kalpa will be Constellation. In that kalpa, he will attain perfect enlightenment (become a Buddha), and his name will be Ratnaketu. At that time, the lifespan of sentient beings will be forty thousand years, and they will mostly commit evil deeds, possessing the five defilements (kalpa defilement, view defilement, affliction defilement, sentient being defilement, and life defilement). After attaining Buddhahood, he will preach the Three Vehicles for forty years and then enter Nirvana (extinction).』 Pūrṇa asked, 『World Honored One! What will happen to the sentient beings who have not been subdued at that time?』 The Buddha replied, 『Pūrṇa! At that time, there will not be a single sentient being who has not been subdued. Pūrṇa! Such a Bodhisattva always makes a vow that, among all the sentient beings in each of the thousand Buddha-worlds in the ten directions, if even one has not been subdued, I will not attain Anuttarā-samyak-saṃbodhi. If I cannot fully know and see all the Buddhas in these worlds, I will also not attain Anuttarā-samyak-saṃbodhi. Likewise, among all the sentient beings in the thousand Buddha-worlds in the ten directions, if there is even one who is not subdued by me, I will also not attain Anuttarā-samyak-saṃbodhi. If all the evil people in other worlds wish to be reborn in my land, after being reborn in my land, I will subdue them with the Dharma of the Three Vehicles. Pūrṇa! Such a Bodhisattva possesses such inconceivable qualities.』 Pūrṇa said, 『World Honored One! Today I have gained great benefit, being able to see and hear such a righteous person. If anyone can sincerely listen to and receive this Mahāsaṃnipāta Sūtra, that person will also gain such benefits.』 The Mahāvaipulya Mahāsaṃnipāta Sūtra

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寶幢分中授記品第八

爾時，阿閦佛告大眾言：「今是眾中梵釋四王、阿修羅王、人王非人王，如是等眾集會甚難。汝等今日而得值遇，應當至心於諸佛前隨其至樂發深重愿。」

時有魔王名莊嚴華，現七寶首而為女像，身佩種種微妙瓔珞，作如是言：「今我至心於諸佛前立大誓願，愿于賢劫娑婆世界，以此女身常施眾生香華甘果而調伏之。以是因緣，令其成就阿耨多羅三藐三菩提。」

爾時，一切十方諸佛，同時贊言：「善哉，善哉！善男子！汝有信喜，而於今日大作佛事，當隨汝愿悉得成就。」

魔王復言：「世尊！隨何國土有人受持讀誦書寫思惟分別是陀羅尼處，我當住中，為作種種華果、樹林、泉源、浴池，穀米所須令無所乏。若有眾生於是經中，義說非義、非義說義，我當治之，或令病苦狂亂錯謬，國主擯之生瞋害心。此言若虛則為欺誑十方大眾，亦莫令我于未來世得阿耨多羅三藐三菩提。若此世界及他世界佛諸弟子，不得供養利安之者，無有是處，除過去業必應受者。如我所施華果浴池泉源穀米，即是我之檀波羅蜜。受我施已，獲得無上慈善之心，即是我之尸波羅蜜。受我施已，勤修精進集諸善法，即是我之進波羅蜜。受我施已，深觀諸法無常之相，即是我之禪波羅蜜。受我施

【現代漢語翻譯】 現代漢語譯本 寶幢分中授記品第八

那時，阿閦佛告訴大眾說：『現在在場的梵天、帝釋天、四大天王、阿修羅王、人王以及非人王等眾，能夠聚集在此實屬非常難得。你們今天能夠值遇此盛會，應當至誠地在諸佛面前，隨各自的意願，發出深重的誓願。』

當時，有一位魔王，名叫莊嚴華，他顯現出七寶頭飾，化為女相，身上佩戴著各種精美的瓔珞，說道：『現在我至誠地在諸佛面前立下大誓願，愿在賢劫娑婆世界，以這女身常施予眾生香花、甘果，以此來調伏他們。通過這樣的因緣，令他們成就阿耨多羅三藐三菩提（無上正等正覺）。』

那時，十方一切諸佛，同時讚歎道：『善哉，善哉！善男子！你有如此的信心和歡喜，今天做了如此偉大的佛事，當隨你的願望，都得以成就。』

魔王又說：『世尊！無論在哪個國土，只要有人受持、讀誦、書寫、思惟、分別這個陀羅尼（總持）的地方，我都會住在那裡，為他們提供各種花果、樹林、泉源、浴池，以及他們所需的穀米，使他們一無所缺。如果有人在這部經中，把義說成非義，把非義說成義，我將懲治他們，或者讓他們遭受病苦、狂亂、錯謬，甚至讓國王驅逐他們，使他們產生嗔恨之心。如果我所說的話是虛假的，那就是欺騙十方大眾，也莫讓我于未來世得阿耨多羅三藐三菩提。如果這個世界或其他世界的佛陀弟子，不能得到我的供養和利益，那是絕不可能的，除非是過去所造的業報必須承受。我所施予的花果、浴池、泉源、穀米，就是我的檀波羅蜜（佈施波羅蜜）。接受我的佈施后，獲得無上的慈善之心，就是我的尸波羅蜜（持戒波羅蜜）。接受我的佈施后，勤修精進，積聚各種善法，就是我的進波羅蜜（精進波羅蜜）。接受我的佈施后，深刻觀察諸法無常的真相，就是我的禪波羅蜜（禪定波羅蜜）。接受我的佈施后，

【English Translation】 English version Chapter Eight: Predictions in the Banner Adornment Section

At that time, Buddha Akshobhya addressed the assembly, saying: 'The gathering here today, including Brahma, Indra, the Four Heavenly Kings, the Asura Kings, human kings, and non-human kings, is extremely rare. You have the opportunity to be present at this auspicious occasion today, and you should wholeheartedly make profound vows before all the Buddhas, according to your own aspirations.'

Then, there was a demon king named Adorned Flower, who manifested a seven-jeweled headdress and transformed into a female form, adorned with various exquisite ornaments. She said: 'Now, with utmost sincerity, I make a great vow before all the Buddhas. In this Saha world of the Bhadrakalpa, I vow to constantly offer fragrant flowers and sweet fruits to sentient beings in this female form, thereby subduing them. Through this cause and condition, may they attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).'

At that time, all the Buddhas of the ten directions simultaneously praised, saying: 'Excellent, excellent! Good man! You have such faith and joy, and today you have performed such a great act of the Buddha. May all your wishes be fulfilled.'

The demon king further said: 'World Honored One! In whatever country there are people who uphold, recite, write, contemplate, and analyze this Dharani (mantra), I will dwell there and provide them with various flowers, fruits, forests, springs, bathing ponds, and the grains they need, ensuring they lack nothing. If anyone in this scripture speaks of the righteous as unrighteous, or the unrighteous as righteous, I will punish them, causing them to suffer from illness, madness, and confusion, or even have them banished by the king, causing them to harbor hatred. If what I say is false, then I am deceiving the assembly of the ten directions, and may I not attain Anuttara-samyak-sambodhi in the future. If the disciples of the Buddhas in this world or other worlds do not receive my offerings and benefits, it is impossible, except for those who must bear the consequences of their past karma. The flowers, fruits, bathing ponds, springs, and grains that I offer are my Dana Paramita (Perfection of Giving). Having received my offerings, they attain the supreme heart of compassion, which is my Sila Paramita (Perfection of Morality). Having received my offerings, they diligently cultivate and accumulate all good dharmas, which is my Virya Paramita (Perfection of Diligence). Having received my offerings, they deeply contemplate the impermanent nature of all dharmas, which is my Dhyana Paramita (Perfection of Meditation). Having received my offerings,

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已，能忍一切身口意惡，即是我之忍波羅蜜。受我施已，能觀諸法空無相愿，即是我之般若波羅蜜。如是我則具足成就六波羅蜜。唯愿十方無量諸佛令我得之。」爾時，十方無量諸佛默然許可。

爾時，慧幢如來贊莊嚴華：「善哉，善哉！善男子！如汝所愿當令汝果，汝既果已當得利益無量眾生。」

爾時，魔王即以女身說此陀羅尼：

「遮彌呿(一)　遮咩呿(二)　遮咩呿(三)　涅伏多阿提(四)　[(口皮)/女]呵(五)　[(口皮)/女]呵(六)　[(口皮)/女]呵(七)　沫羅(八)　沫迦(九)　娑羅知(十)　比婆婆比(十一)　娑羅娑利地離(十二)　娑羅摩希地離(十三)　娑羅[(口皮)/女]時離地離(十四)　多波蛇沬迦(十五)　休休休休(十六)　阿沙伽阇脾(十七)　多呿(十八)　多呿(十九)　多呿(二十)　婆油婆醯(二十一)　烏波那蛇(二十二)　薩多波蛇(二十三)　頻阇破羅(二十四)　富逋沙陀(二十五)　陀那陀濘那(二十六)　遮居離廁移(二十七)　阇羅[(口*皮)/女]呵尼(二十八)　沫羅沫迦(二十九)　三藐波羅提波那婆延(三十)　薩多迦利(三十一)　蛇摩咩(三十二)　摩咩(三十三)　摩咩(三十四)

【現代漢語翻譯】 現代漢語譯本 『如果我能忍受一切身、口、意所造的惡業，這就是我的忍辱波羅蜜（Kshanti Paramita，忍耐的完美）。接受我的佈施后，如果能觀照諸法皆空，無相無愿，這就是我的般若波羅蜜（Prajna Paramita，智慧的完美）。這樣，我就具足成就了六波羅蜜（Sad Paramita，六種完美）。唯愿十方無量諸佛，能讓我成就這些。』當時，十方無量諸佛默然認可。 這時，慧幢如來（Huichuang Tathagata）讚歎莊嚴華（Zhuangyanhua）說：『善哉，善哉！善男子！如你所愿，當讓你實現，你既實現之後，當能利益無量眾生。』 這時，魔王（Mara）即化為女身，說出此陀羅尼（Dharani，咒語）： 『遮彌呿(一)　遮咩呿(二)　遮咩呿(三)　涅伏多阿提(四)　[(口皮)/女]呵(五)　[(口皮)/女]呵(六)　[(口皮)/女]呵(七)　沫羅(八)　沫迦(九)　娑羅知(十)　比婆婆比(十一)　娑羅娑利地離(十二)　娑羅摩希地離(十三)　娑羅[(口皮)/女]時離地離(十四)　多波蛇沬迦(十五)　休休休休(十六)　阿沙伽阇脾(十七)　多呿(十八)　多呿(十九)　多呿(二十)　婆油婆醯(二十一)　烏波那蛇(二十二)　薩多波蛇(二十三)　頻阇破羅(二十四)　富逋沙陀(二十五)　陀那陀濘那(二十六)　遮居離廁移(二十七)　阇羅[(口*皮)/女]呵尼(二十八)　沫羅沫迦(二十九)　三藐波羅提波那婆延(三十)　薩多迦利(三十一)　蛇摩咩(三十二)　摩咩(三十三)　摩咩(三十四)』

【English Translation】 English version 'If I can endure all the evils of body, speech, and mind, that is my Kshanti Paramita (perfection of patience). After receiving my giving, if one can contemplate that all dharmas are empty, without characteristics, and without desires, that is my Prajna Paramita (perfection of wisdom). In this way, I will have fully accomplished the Six Paramitas (Six Perfections). I wish that the immeasurable Buddhas of the ten directions would allow me to achieve these.' At that time, the immeasurable Buddhas of the ten directions silently approved. Then, Huichuang Tathagata praised Zhuangyanhua, saying: 'Excellent, excellent! Good man! As you wish, it shall be fulfilled for you. Once you have achieved it, you will benefit immeasurable sentient beings.' At that time, Mara, the demon king, transformed into a female body and spoke this Dharani (mantra): 'Cha mi qie (1), cha mie qie (2), cha mie qie (3), nie fu duo a ti (4), [(mouthskin)/female] he (5), [(mouthskin)/female] he (6), [(mouthskin)/female] he (7), mo luo (8), mo jia (9), suo luo zhi (10), bi po po bi (11), suo luo suo li di li (12), suo luo mo xi di li (13), suo luo [(mouthskin)/female] shi li di li (14), duo bo she mo jia (15), xiu xiu xiu xiu (16), a sha qie she pi (17), duo qie (18), duo qie (19), duo qie (20), po you po xi (21), wu bo na she (22), sa duo bo she (23), pin zhe po luo (24), fu bu sha tuo (25), tuo na tuo ning na (26), zhe ju li ce yi (27), she luo [(mouth*skin)/female] he ni (28), mo luo mo jia (29), san miao bo luo ti bo na po yan (30), sa duo jia li (31), she mo mie (32), mo mie (33), mo mie (34)'

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阇婆羅(三十五)　莎呵

「世尊！是陀羅尼流佈之處，若國土城邑聚落村屯，我當住中調伏眾生，悉令具足無上佛道。」

爾時，一切十方諸佛無量菩薩、梵釋四王、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽、人非人等，同聲贊言：「善哉，善哉！善男子！汝能以是女人之身，護持如來無上正法調伏眾生，修行具足六波羅蜜，演說無量諸佛功德。」

爾時釋迦如來，告諸大眾：「誰能與此同心護法？」

爾時，會中無量眾生，咸作是言：「我等能與是善男子同共護法，不相舍離如影隨形，愿是菩薩成無上道，當復與我授佛道記。」

時莊嚴華白釋迦如來言：「世尊！如來滅后，我當於此護持如來無上正法及受法者。唯愿如來憐愍我故，授我阿耨多羅三藐三菩提記。」

佛言：「善男子！汝得阿耨多羅三藐三菩提時，世界名法行，佛名功德意。」時莊嚴華既聞記已，即以香華供養如來。

爾時，會中有一菩薩，名曰吉意，白娑婆世界十方諸佛言：「世尊！是人已於賢劫之初迦羅鳩孫陀佛所，發大誓願，愿以女身教化成就無量眾生，亦令遠離四百四病故，說四百四善方便，根藥、果藥、散藥、丸藥、下藥、吐藥、阿伽陀藥、油蘇湯藥，各四百四，以如是等調伏眾生。

【現代漢語翻譯】 現代漢語譯本 阇婆羅（Dharani，一種咒語）！莎呵（Svaha，咒語結尾的吉祥語）！ 『世尊！這陀羅尼流佈的地方，無論是國土、城邑、聚落還是村莊，我都會住在那裡調伏眾生，使他們都圓滿成就無上的佛道。』 當時，十方一切諸佛、無量菩薩、梵天、帝釋天、四大天王、阿修羅（Asura，一種神祇）、乾闥婆（Gandharva，天上的樂神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，天上的歌神）、摩睺羅伽（Mahoraga，大蟒神）、以及人與非人等，都同聲讚歎說：『太好了，太好了！善男子！你能夠以女人的身份，護持如來無上的正法，調伏眾生，修行圓滿六波羅蜜，演說無量諸佛的功德。』 這時，釋迦如來告訴大眾：『誰能與她同心護持佛法？』 當時，法會中無量的眾生都說：『我們能夠與這位善男子同心護持佛法，不相舍離，如同影子跟隨形體一樣，愿這位菩薩成就無上佛道，將來也為我們授記成佛。』 這時，莊嚴華菩薩對釋迦如來說：『世尊！如來滅度之後，我將在這裡護持如來無上的正法以及受持佛法的人。只願如來憐憫我，為我授記阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 佛說：『善男子！你證得阿耨多羅三藐三菩提時，世界名為法行，佛號為功德意。』當時，莊嚴華菩薩聽聞授記后，立即以香花供養如來。 這時，法會中有一位菩薩，名叫吉意，對娑婆世界十方諸佛說：『世尊！這個人早在賢劫之初，在迦羅鳩孫陀佛（Krakucchanda Buddha，過去七佛之一）那裡，就發下大誓願，愿以女身教化成就無量眾生，也讓他們遠離四百四種疾病，因此宣說四百四種善巧方便，包括根藥、果藥、散藥、丸藥、下藥、吐藥、阿伽陀藥（Agada，萬能藥）、油蘇湯藥，每種各四百四種，用這些方法來調伏眾生。』

【English Translation】 English version Jha-va-la (Dharani)! Svaha! 'World Honored One! Wherever this Dharani spreads, whether in countries, cities, towns, villages, or hamlets, I will dwell there to tame sentient beings, enabling them to fully attain the unsurpassed path of Buddhahood.' At that time, all the Buddhas of the ten directions, countless Bodhisattvas, Brahma, Indra, the Four Heavenly Kings, Asuras, Gandharvas, Garudas, Kinnaras, Mahoragas, humans, and non-humans, all praised in unison, saying: 'Excellent, excellent! Good man! You are able to, in the form of a woman, uphold the unsurpassed Dharma of the Tathagata, tame sentient beings, cultivate and perfect the Six Paramitas, and expound the immeasurable merits of all Buddhas.' Then, Shakyamuni Tathagata said to the assembly: 'Who can, with the same mind, protect the Dharma with her?' At that time, countless beings in the assembly all said: 'We are able to, with this good man, protect the Dharma together, not separating from her, like a shadow following a form. We wish that this Bodhisattva will attain the unsurpassed path, and in the future, bestow upon us the prediction of Buddhahood.' Then, Bodhisattva Adorned Flower said to Shakyamuni Tathagata: 'World Honored One! After the Tathagata's Parinirvana, I will here protect the unsurpassed Dharma of the Tathagata and those who receive the Dharma. I only wish that the Tathagata, out of compassion for me, will bestow upon me the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' The Buddha said: 'Good man! When you attain Anuttara-samyak-sambodhi, the world will be named Dharma Practice, and the Buddha will be named Merit Intention.' At that time, Bodhisattva Adorned Flower, having heard the prediction, immediately offered incense and flowers to the Tathagata. At that time, there was a Bodhisattva in the assembly named Auspicious Intention, who said to the Buddhas of the ten directions in the Saha world: 'World Honored One! This person, as early as the beginning of the Bhadrakalpa, in the presence of Krakucchanda Buddha, made a great vow, wishing to, in the form of a woman, teach and accomplish countless sentient beings, and also to enable them to be free from the four hundred and four diseases. Therefore, she expounded four hundred and four skillful means, including root medicine, fruit medicine, powder medicine, pill medicine, purgative medicine, emetic medicine, Agada medicine (panacea), and oil-soup medicine, each with four hundred and four kinds, using these methods to tame sentient beings.'

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復於四萬四千歲中，供養恭敬迦羅鳩孫陀佛，及以眾僧，供養佛已即得受記。彼佛告言：『善男子！未來眾生壽命百三十年，當有如來號釋迦牟尼，以大願力，娑婆世界當有十方無量諸佛菩薩集會。是大集時，汝于彼中當得受阿耨多羅三藐三菩提記。迦那牟尼、迦葉等佛，亦復如是。』

「是人，爾時白彼佛言：『世尊！我以本願力故，常以女身持種種藥，給施一切病苦眾生。以我是愿福德力故，一切樹木華果悉出甘露之味。若有食者，即是我之檀波羅蜜因。若有食我如是所施華果穀米甘露味者，舍除毀禁受持凈戒，即是我之尸波羅蜜因。受我食已，勤行精進修集善法，即是我之進波羅蜜因。堪忍持戒思惟修善，即是我之羼提波羅蜜因。深觀諸法無常之相，即是我之禪波羅蜜因。觀法苦空無常無我，即是我之般若波羅蜜因。如此世界女身教化，調伏眾生令離病苦，十方世界亦復如是。』

「世尊！我說是事，令莊嚴華增長成就精進力勢，如來滅后，我當與彼共護佛法。唯愿世尊，於此大眾與我授記。」

爾時，一切十方諸佛贊言：「善哉，善哉！釋迦如來當授汝記。」

爾時，世尊告吉意言：「善男子！汝于當來蓮華世界，得成為佛，號曰善見。如吉意女，地天、水天、火天、風天、虛空天

【現代漢語翻譯】 現代漢語譯本：又在四萬四千歲中，供養恭敬迦羅鳩孫陀佛（Kakusandha Buddha），以及眾僧，供養佛后就得到了授記。那位佛告訴他說：『善男子！未來眾生壽命一百三十年時，當有如來號為釋迦牟尼（Sakyamuni），以大願力，娑婆世界（Saha world）當有十方無量諸佛菩薩。在那大集會時，你將在其中得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的授記。迦那牟尼（Kanakamuni）、迦葉（Kasyapa）等佛，也是如此。』 這個人，當時對那位佛說：『世尊！我以本願力的緣故，常以女身持種種藥物，佈施給一切病苦的眾生。因為我這個願力和福德力的緣故，一切樹木的花果都出甘露的味道。如果有食用的人，就是我的檀波羅蜜（Dāna pāramitā，佈施波羅蜜）的因。如果有食用我所施的這些花果穀米甘露味的人，捨棄毀犯的戒律而受持清凈的戒律，就是我的尸波羅蜜（Śīla pāramitā，持戒波羅蜜）的因。接受我的食物后，勤奮修行精進，修集善法，就是我的進波羅蜜（Vīrya pāramitā，精進波羅蜜）的因。能夠忍受持戒，思惟修善，就是我的羼提波羅蜜（Kṣānti pāramitā，忍辱波羅蜜）的因。深刻觀察諸法無常的相，就是我的禪波羅蜜（Dhyāna pāramitā，禪定波羅蜜）的因。觀察法是苦、空、無常、無我，就是我的般若波羅蜜（Prajñā pāramitā，智慧波羅蜜）的因。像這樣在這個世界以女身教化，調伏眾生使他們遠離病苦，十方世界也是如此。』 『世尊！我說這件事，使莊嚴華增長成就精進的力量，如來滅度后，我應當與他們共同護持佛法。唯愿世尊，在這大眾中給我授記。』 當時，一切十方諸佛讚歎說：『善哉，善哉！釋迦如來應當給你授記。』 當時，世尊告訴吉意說：『善男子！你將來在蓮華世界，得成佛，號為善見。如同吉意女一樣，地天、水天、火天、風天、虛空天（various deities）』

【English Translation】 English version: Again, for forty-four thousand years, he made offerings and showed reverence to Kakusandha Buddha (迦羅鳩孫陀佛), and to the Sangha (眾僧). After making offerings to the Buddha, he received a prophecy. That Buddha told him: 『Good man! In the future, when the lifespan of beings is one hundred and thirty years, there will be a Tathagata (如來) named Sakyamuni (釋迦牟尼), who, with great vows, will cause the Saha world (娑婆世界) to have countless Buddhas and Bodhisattvas (菩薩) in the ten directions. At that great assembly, you will receive the prophecy of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment). The Buddhas Kanakamuni (迦那牟尼), Kasyapa (迦葉), and others will also be like this.』 That person then said to that Buddha: 『World Honored One! Because of my original vows, I always use my female body to hold various medicines and give them to all beings suffering from illness. Because of the power of my vows and merits, the flowers and fruits of all trees will produce the taste of nectar. If anyone eats them, that will be the cause of my Dāna pāramitā (檀波羅蜜, perfection of giving). If anyone who eats the nectar-flavored flowers, fruits, grains, and rice that I have given up, abandons the broken precepts and upholds the pure precepts, that will be the cause of my Śīla pāramitā (尸波羅蜜, perfection of morality). After receiving my food, if they diligently practice and cultivate good dharmas, that will be the cause of my Vīrya pāramitā (進波羅蜜, perfection of diligence). If they can endure upholding the precepts, contemplate and cultivate good, that will be the cause of my Kṣānti pāramitā (羼提波羅蜜, perfection of patience). If they deeply observe the impermanent nature of all dharmas, that will be the cause of my Dhyāna pāramitā (禪波羅蜜, perfection of meditation). If they observe that dharmas are suffering, empty, impermanent, and without self, that will be the cause of my Prajñā pāramitā (般若波羅蜜, perfection of wisdom). In this way, I will use my female body to teach and tame beings in this world, causing them to be free from illness, and it will be the same in the ten directions.』 『World Honored One! I say this so that the adornment of flowers will grow and achieve the power of diligence. After the Tathagata passes away, I will protect the Dharma together with them. I only wish that the World Honored One would give me a prophecy in this assembly.』 At that time, all the Buddhas in the ten directions praised, saying: 『Excellent, excellent! The Tathagata Sakyamuni should give you a prophecy.』 At that time, the World Honored One told Jiyi: 『Good man! In the future, in the Lotus World, you will become a Buddha named Good Vision. Like the girl Jiyi, the earth deities, water deities, fire deities, wind deities, and space deities (地天、水天、火天、風天、虛空天)』

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、種子天、華天、果天、山天樹、天草天、坻天、澗天、寶天、四天下天，乃至六萬七千神天，亦復如是，皆是菩薩現受女像為調伏眾生。是等女天悉得授記，當成阿耨多羅三藐三菩提。所以現為女像教化，為令眾生轉女身故。若轉男身得女身易，若轉女身為男則難，是故以此女身教化是等六萬七千諸女得授記已。百億龍王、百千億夜叉、百萬億阿修羅、七萬億天、九萬九千億魔王、恒河沙等人，所謂剎利、婆羅門、毗舍、首陀、不可數拘辦茶等，發阿耨多羅三藐三菩提心，無數眾生得不退轉菩提之心。不可數眾生得菩薩三昧，不可數眾生得無生忍，不可數眾生得陀羅尼，不可數眾生得菩薩地，不可計眾產生就忍辱，不可計眾生得沙門果，不可計眾生得盡諸漏，不可計眾生於聲聞心無有退轉，不可計眾生於緣覺心無有退轉，不可計眾生得不退心。」

大方等大集經寶幢分中悲品第九

爾時，釋迦如來白諸佛言：「世尊！憐愍我故，悉來集此娑婆世界。」

時莊嚴華吉意菩薩為護法故發深重愿，如願即得。時十方佛，為二正士大誓願故，即說咒曰：

「樹提婆婆(一)　持律提婆婆(二)　牟尼婆婆(三)　薩多婆婆(四)　富若棱伽婆婆(五)　[口*長]那婆婆(六)　摩訶迦留那婆婆(

【現代漢語翻譯】 現代漢語譯本：種子天（指掌管種子的天神）、華天（指掌管花的天神）、果天（指掌管果實的天神）、山天樹（指山上的樹神）、天草天（指掌管草的天神）、坻天（指掌管小丘的天神）、澗天（指掌管山澗的天神）、寶天（指掌管寶藏的天神）、四天下天（指掌管四大部洲的天神），乃至六萬七千神天，也都是這樣，都是菩薩爲了調伏眾生而示現的女性形象。這些女天都得到了授記，將來會成就阿耨多羅三藐三菩提（無上正等正覺）。之所以示現為女性形象來教化，是爲了讓眾生能夠轉變為男性之身。如果從男性轉為女性比較容易，而從女性轉為男性則比較困難，所以用女性的形象來教化這六萬七千位女性，使她們得到授記。百億龍王、百千億夜叉（一種鬼神）、百萬億阿修羅（一種好戰的神）、七萬億天人、九萬九千億魔王、以及恒河沙數的人，包括剎利（貴族）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸）、不可計數的拘辦茶（一種鬼神）等，都發起了阿耨多羅三藐三菩提心，無數眾生得到了不退轉的菩提之心。不可計數的眾生得到了菩薩三昧（禪定），不可計數的眾生得到了無生忍（對法無生滅的領悟），不可計數的眾生得到了陀羅尼（總持法門），不可計數的眾生得到了菩薩地（菩薩的修行階段），不可計數的眾產生就了忍辱，不可計數的眾生得到了沙門果（出家修行的果位），不可計數的眾生斷盡了所有煩惱，不可計數的眾生在聲聞乘（小乘）的修行中沒有退轉，不可計數的眾生在緣覺乘（中乘）的修行中沒有退轉，不可計數的眾生得到了不退轉的信心。

《大方等大集經寶幢分》中《悲品》第九

那時，釋迦如來對諸佛說：『世尊！爲了憐憫我，都來到這娑婆世界聚集。』

當時，莊嚴華吉意菩薩爲了護持佛法，發了深重的誓願，如願以償。當時，十方諸佛爲了這兩位正士的大誓願，就說了咒語：

『樹提婆婆（一）（意為樹神） 持律提婆婆（二）（意為持戒神） 牟尼婆婆（三）（意為寂靜者） 薩多婆婆（四）（意為真實者） 富若棱伽婆婆（五）（意為圓滿者） [口*長]那婆婆（六）（意為智慧者） 摩訶迦留那婆婆（七）（意為大悲者）』

【English Translation】 English version: The Seed Devas (deities in charge of seeds), Flower Devas (deities in charge of flowers), Fruit Devas (deities in charge of fruits), Mountain Tree Devas (deities of trees on mountains), Grass Devas (deities in charge of grass), Mound Devas (deities in charge of mounds), Ravine Devas (deities in charge of ravines), Treasure Devas (deities in charge of treasures), Devas of the Four Continents (deities in charge of the four major continents), and even sixty-seven thousand divine devas, are all like this. They are all Bodhisattvas who manifest in female forms to tame sentient beings. These female devas have all received predictions that they will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). The reason they manifest in female forms to teach is to enable sentient beings to transform into male bodies. It is easier to transform from a male body to a female body, but more difficult to transform from a female body to a male body. Therefore, they use their female forms to teach these sixty-seven thousand women, enabling them to receive predictions. Hundreds of billions of Dragon Kings, hundreds of trillions of Yakshas (a type of demon), millions of trillions of Asuras (a type of warring deity), seventy trillion devas, ninety-nine trillion demon kings, and beings as numerous as the sands of the Ganges River, including Kshatriyas (nobles), Brahmins (priests), Vaishyas (merchants), Shudras (slaves), and countless Kumbhandas (a type of demon), all generated the mind of Anuttara-samyak-sambodhi. Countless sentient beings attained the mind of non-retrogression in Bodhi. Countless sentient beings attained Bodhisattva Samadhi (meditative absorption), countless sentient beings attained the forbearance of non-origination (understanding that dharmas do not arise or cease), countless sentient beings attained Dharani (mantras that retain teachings), countless sentient beings attained the Bodhisattva grounds (stages of Bodhisattva practice), countless sentient beings achieved patience, countless sentient beings attained the fruits of a Shramana (ascetic practitioner), countless sentient beings exhausted all defilements, countless sentient beings did not regress in their practice of the Shravaka vehicle (Hinayana), countless sentient beings did not regress in their practice of the Pratyekabuddha vehicle (Madhyamayana), and countless sentient beings attained the mind of non-retrogression.

The Great Vaipulya Mahasamnipata Sutra, Chapter Nine, 'The Chapter on Compassion' in the 'Banner of Jewels' Section

At that time, Shakyamuni Tathagata said to all the Buddhas, 'World Honored Ones! Out of compassion for me, you have all gathered in this Saha world.'

At that time, Bodhisattva Adorned with Auspicious Flowers, with the intention of protecting the Dharma, made a profound vow, and his wish was fulfilled. Then, the Buddhas of the ten directions, for the sake of the great vows of these two righteous beings, spoke the mantra:

'Tree Deva bhava (1) (meaning 'being of the tree deity'), Discipline Deva bhava (2) (meaning 'being of the deity of discipline'), Muni bhava (3) (meaning 'being of the silent one'), Satya bhava (4) (meaning 'being of the truthful one'), Purna-anga bhava (5) (meaning 'being of the complete one'), Jnana bhava (6) (meaning 'being of the wise one'), Maha Karuna bhava (7) (meaning 'being of great compassion').'

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七)　摩訶伏律多婆婆(八)　阿慕呵婆婆(九)　流提婆婆(十)　廁提婆婆(十一)　娑利羅婆婆(十二)　卻伽婆婆(十三)　婆由婆婆(十四)　跋多婆婆(十五)　阿提單那婆(十六)　阿摩婆婆(十七)　阿頗那婆婆(十八)　多咃多婆婆(十九)　復多拘置婆婆(二十)　尼提提婆婆(二十一)　梨究舍羅婆婆(二十二)　梨養那婆婆(二十三)　梨陀兜婆婆(二十四)　梨比目叉婆婆(二十五)　梨道居羅婆婆(二十六)　賴吒提那婆婆(二十七)　婆婆(二十八)　婆婆(二十九)　婆婆(三十)　三摩多(三十一)　阿那若三摩多(三十二)　咤咤咤咤咤咤咤咤咤(三十三)　娑咤思提(三十四)　薩婆佛陀究舍羅牟羅阿提啅那(三十五)　莎呵」

說是咒已，復告二人：「善男子！汝等若欲教化眾生，應當受持如是等咒。」

時莊嚴華菩薩，與諸菩薩其數十萬，作如是言：「十方諸佛為眾生故所說神咒，我等要當受持在心。若我今於十方佛前立大愿已，聽是神咒不能受持，則為欺誑諸佛世尊，亦莫令我得阿耨多羅三藐三菩提。若有人天持是咒者，設有于其起噁心者，我若不護，令我不得成無上道。若比丘、比丘尼、優婆塞、優婆夷，受持是咒，亦無有能於是四眾起噁心者。」

【現代漢語翻譯】 現代漢語譯本 （七）摩訶伏律多婆婆（Mahā-vṛddha-bhava，偉大的增長之源），（八）阿慕呵婆婆（A-mukha-bhava，無面之源），（九）流提婆婆（Ruti-bhava，聲音之源），（十）廁提婆婆（Ceti-bhava，意識之源），（十一）娑利羅婆婆（Śarīra-bhava，身體之源），（十二）卻伽婆婆（Kakṣa-bhava，腋下之源），（十三）婆由婆婆（Vāyu-bhava，風之源），（十四）跋多婆婆（Baddha-bhava，束縛之源），（十五）阿提單那婆（Adhiṣṭhāna-bhava，加持之源），（十六）阿摩婆婆（Ama-bhava，未成熟之源），（十七）阿頗那婆婆（Apana-bhava，呼吸之源），（十八）多咃多婆婆（Tathata-bhava，如是之源），（十九）復多拘置婆婆（Pūta-koṭi-bhava，清凈之源），（二十）尼提提婆婆（Nidhi-dhi-bhava，寶藏之源），（二十一）梨究舍羅婆婆（Ṛju-śara-bhava，正直之源），（二十二）梨養那婆婆（Ryaṇa-bhava，財富之源），（二十三）梨陀兜婆婆（Ṛta-dhātu-bhava，真理之源），（二十四）梨比目叉婆婆（Ṛbhi-mokṣa-bhava，解脫之源），（二十五）梨道居羅婆婆（Ṛta-gura-bhava，真理之師之源），（二十六）賴吒提那婆婆（Raṣṭra-dina-bhava，國家之日之源），（二十七）婆婆（Bhava，存在之源），（二十八）婆婆（Bhava，存在之源），（二十九）婆婆（Bhava，存在之源），（三十）三摩多（Samata，平等），（三十一）阿那若三摩多（Anārya-samata，非聖平等），（三十二）咤咤咤咤咤咤咤咤咤（Ta ta ta ta ta ta ta ta ta，無意義的音節），（三十三）娑咤思提（Sata-sthiti，真實存在），（三十四）薩婆佛陀究舍羅牟羅阿提啅那（Sarva-buddha-kuśala-mūla-adhiṣṭhāna，一切佛陀善根加持），（三十五）莎呵（Svāhā，成就）。

說完咒語后，佛陀又告訴二人：『善男子！你們如果想要教化眾生，應當受持這樣的咒語。』

當時，莊嚴華菩薩和數十萬菩薩們這樣說道：『十方諸佛爲了眾生所說的神咒，我們一定要受持在心中。如果我現在在十方諸佛面前立下大愿，聽了這神咒卻不能受持，那就是欺騙諸佛世尊，也別讓我證得阿耨多羅三藐三菩提。如果有人天受持這個咒語，即使有人對其生起噁心，我若不加以護持，就讓我不能成就無上道。如果比丘、比丘尼、優婆塞、優婆夷受持這個咒語，也沒有人能對這四眾生起噁心。』

【English Translation】 English version (7) Mahā-vṛddha-bhava (the source of great growth), (8) A-mukha-bhava (the source of the faceless), (9) Ruti-bhava (the source of sound), (10) Ceti-bhava (the source of consciousness), (11) Śarīra-bhava (the source of the body), (12) Kakṣa-bhava (the source of the armpit), (13) Vāyu-bhava (the source of wind), (14) Baddha-bhava (the source of bondage), (15) Adhiṣṭhāna-bhava (the source of blessing), (16) Ama-bhava (the source of the immature), (17) Apana-bhava (the source of breath), (18) Tathata-bhava (the source of suchness), (19) Pūta-koṭi-bhava (the source of purity), (20) Nidhi-dhi-bhava (the source of treasure), (21) Ṛju-śara-bhava (the source of uprightness), (22) Ryaṇa-bhava (the source of wealth), (23) Ṛta-dhātu-bhava (the source of truth), (24) Ṛbhi-mokṣa-bhava (the source of liberation), (25) Ṛta-gura-bhava (the source of the teacher of truth), (26) Raṣṭra-dina-bhava (the source of the day of the nation), (27) Bhava (the source of existence), (28) Bhava (the source of existence), (29) Bhava (the source of existence), (30) Samata (equality), (31) Anārya-samata (non-noble equality), (32) Ta ta ta ta ta ta ta ta ta (meaningless syllables), (33) Sata-sthiti (true existence), (34) Sarva-buddha-kuśala-mūla-adhiṣṭhāna (the blessing of all Buddha's roots of goodness), (35) Svāhā (accomplishment).

After reciting the mantra, the Buddha further told the two: 'Good men! If you wish to teach and transform sentient beings, you should uphold and maintain such mantras.'

At that time, Bodhisattva Adorned Flower, along with hundreds of thousands of other Bodhisattvas, spoke thus: 'The divine mantras spoken by the Buddhas of the ten directions for the sake of sentient beings, we must uphold and maintain them in our hearts. If I now make a great vow before the Buddhas of the ten directions, and having heard these divine mantras, I cannot uphold and maintain them, then I would be deceiving the Buddhas, the World Honored Ones, and may I not attain Anuttara-samyak-sambodhi. If any human or celestial being upholds this mantra, even if someone harbors evil intentions towards them, if I do not protect them, may I not attain the unsurpassed path. If any Bhikṣu, Bhikṣuṇī, Upāsaka, or Upāsikā upholds this mantra, no one will be able to harbor evil intentions towards these four assemblies.'

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時十方佛，同聲贊言：「善哉，善哉！善男子！汝能受持無上法雨。」

爾時，釋迦如來告魔波旬：「汝于佛法當生信心，以汝因緣，當令無量無數眾生得解脫果。汝今失離一切伴侶，誰當與汝復共為惡？我憐愍故，慇勤告教，汝可速發阿耨多羅三藐三菩提心。」

魔波旬言：「世尊！我今乃至無一念心發阿耨多羅三藐三菩提心。瞿曇今者未能永斷欲界眾生，云何令我失離伴侶？我終不能歸依三寶。」

大方等大集經寶幢分中護法品第十

是時，會中有佛名曰曼陀羅華微妙香，語釋迦牟尼佛：「如過去世十方諸佛，以憐愍故，亦悉集會五滓世界，為護法故，壞魔怨故，憐愍眾生故，施大智炬故，為說正道故。十方現在無量諸佛，亦復如是，今日十方無量諸佛，悉來集會娑婆世界。誰可付囑釋迦佛法？」

釋迦如來言：「我之正法可以付囑頻婆娑羅等諸大國王、四王、帝釋、梵天王等，如是等眾能護我法。若有能發菩提心者，當知是人則能護法。」

爾時，一切大眾所有天王、梵王、龍王，異口同聲，作如是言：「世尊！我等要當至心護法。何以故？如來正法難得難值，一佛界中無量佛會亦復難遇。十方諸佛尚為眾生而來集會，我等云何不護正法？」

爾時，十方諸佛

【現代漢語翻譯】 現代漢語譯本 當時，十方諸佛一同讚歎道：『善哉，善哉！善男子！你能夠接受並奉持這無上的佛法甘露。』 那時，釋迦如來告訴魔波旬：『你應該對佛法生起信心。因為你的因緣，將使無量無數的眾生得到解脫的果位。你現在已經失去了所有的同伴，誰還會再和你一起作惡呢？我因為憐憫你的緣故，慇勤地告誡教導你，你應當儘快發起阿耨多羅三藐三菩提心（無上正等正覺之心）。』 魔波旬說：『世尊！我如今連一念想要發起阿耨多羅三藐三菩提心都沒有。瞿曇（釋迦牟尼佛的姓）現在還不能永遠斷絕欲界眾生，怎麼能讓我失去同伴呢？我終究不能皈依三寶（佛、法、僧）。』 《大方等大集經》寶幢分中護法品第十 這時，會中有一位佛，名叫曼陀羅華微妙香（意為曼陀羅花般微妙的香氣），對釋迦牟尼佛說：『如同過去世的十方諸佛，因為憐憫的緣故，也都來到這五濁惡世（充滿五種污濁的世界），爲了護持佛法，爲了摧毀魔怨，爲了憐憫眾生，爲了施予大智慧的火炬，爲了宣說正道。十方現在無量的諸佛，也是如此。今日十方無量的諸佛，都來到娑婆世界（我們所處的世界）。誰可以被付囑釋迦佛的佛法呢？』 釋迦如來說：『我的正法可以付囑給頻婆娑羅（古印度國王）等各位大國王、四王（四大天王）、帝釋（忉利天主）、梵天王等，這些眾生能夠護持我的佛法。如果有能夠發起菩提心的人，應當知道這個人就能護持佛法。』 當時，一切大眾中的所有天王、梵王、龍王，異口同聲地說：『世尊！我們一定要至誠地護持佛法。為什麼呢？如來的正法難以得到，難以值遇，一個佛的境界中無量的佛會也難以遇到。十方諸佛尚且爲了眾生而來到這裡，我們怎麼能不護持正法呢？』 當時，十方諸佛

【English Translation】 English version At that time, the Buddhas of the ten directions praised in unison, 'Excellent, excellent! Good man! You are able to receive and uphold the unsurpassed Dharma rain.' Then, Śākyamuni Tathāgata said to Māra Pāpīyas, 'You should generate faith in the Buddha Dharma. Because of your conditions, countless beings will attain the fruit of liberation. Now that you have lost all your companions, who will join you in doing evil again? Out of compassion for you, I earnestly advise and teach you, you should quickly generate the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, right, and perfect enlightenment).' Māra Pāpīyas said, 'World Honored One! I do not even have a single thought of generating the mind of Anuttarā-samyak-saṃbodhi. Gautama (Śākyamuni Buddha's surname) is not yet able to permanently cut off the beings of the desire realm, how can you make me lose my companions? I will never take refuge in the Three Jewels (Buddha, Dharma, Sangha).' Chapter Ten, 'Protecting the Dharma,' of the 'Jewel Banner' Section of the Mahāvaipulya Mahāsaṃnipāta Sūtra At that time, there was a Buddha in the assembly named Maṇḍārava-puṣpa-sugandha (meaning 'subtle fragrance of the Maṇḍārava flower'), who said to Śākyamuni Buddha, 'Just as the Buddhas of the ten directions in the past, out of compassion, also came to this world of five defilements (a world full of five kinds of impurities), for the sake of protecting the Dharma, for the sake of destroying the Māra's enemies, for the sake of compassion for sentient beings, for the sake of bestowing the torch of great wisdom, for the sake of proclaiming the right path. The countless Buddhas of the ten directions in the present are also like this. Today, the countless Buddhas of the ten directions have all come to the Sahā world (the world we live in). Who can be entrusted with the Dharma of Śākyamuni Buddha?' Śākyamuni Tathāgata said, 'My true Dharma can be entrusted to great kings such as Bimbisāra (an ancient Indian king), the Four Heavenly Kings, Indra (the lord of the Trāyastriṃśa Heaven), Brahmā (the king of the Brahma Heaven), and others. These beings are able to protect my Dharma. If there is anyone who can generate the Bodhi mind, know that this person is able to protect the Dharma.' At that time, all the heavenly kings, Brahma kings, and dragon kings in the assembly, spoke in unison, 'World Honored One! We must wholeheartedly protect the Dharma. Why? The Tathāgata's true Dharma is difficult to obtain, difficult to encounter, and the countless Buddha assemblies in a Buddha's realm are also difficult to encounter. The Buddhas of the ten directions come here for the sake of sentient beings, how can we not protect the true Dharma?' At that time, the Buddhas of the ten directions

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同聲贊言：「善哉，善哉！善男子！若有剎利能護法者，所有國土衰惡之事，四百四病皆令除滅，及其國土所有樹木、華果、穀米滋茂豐登，護其人民親戚眷屬令離諸惡。若有比丘、比丘尼、優婆塞、優婆夷，亦當護之。何以故？過去菩薩得成阿耨多羅三藐三菩提者，皆由擁護正法因緣，未來現在亦復如是。若能護是受者聽者，當知佛法久住不滅，是故娑婆世界天王、人王當守護法，為久住世不斷絕故。

「善男子！若有善男子、善女人慾令佛法久住於世不滅盡者，應當供養是大集經、受者說者。何以故？是大集經即是十方諸佛印封。若能供養如是大集，即是供養十方諸佛。釋迦如來滅度之後，隨有是經流佈之處，若有聽受持、讀誦、說書、寫經卷，乃至一偈一句一字，而其國主一切惡事即得消滅。所有樹木、穀米、藥草，四大天王降施甘露，而以益之。國土王法悉得增長，鄰國惡王勤求和同，各各自生喜心慈心。一切諸天佛弟子者悉來擁護如是國土，王子、夫人及諸大臣，各各生於慈愍之心。穀米豐熟食之無病，亦無斗訟兵革不起，無諸惡獸及惡風雨，遠離一切過去惡業。若諸眾生有女業者，現受生受及以後受，即能令滅除五逆罪。謗方等經及以聖人，犯四重禁一闡提輩，其餘惡業如須彌山，悉能遠離增長善

【現代漢語翻譯】 現代漢語譯本：他們齊聲讚歎道：『太好了，太好了！善男子！如果剎帝利（武士階層）能夠護持佛法，那麼所有國土上的衰敗和邪惡之事，以及四百零四種疾病都會被消除，而且他們國土上的所有樹木、花朵、果實、穀物都會茂盛豐收，他們還會保護自己的人民、親戚和眷屬，使他們遠離各種邪惡。如果有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），也應當護持佛法。為什麼呢？因為過去諸菩薩能夠成就阿耨多羅三藐三菩提（無上正等正覺），都是由於擁護正法的因緣，未來和現在也是如此。如果能夠護持那些接受佛法和聽聞佛法的人，應當知道佛法就能長久住世而不滅亡，因此娑婆世界的天王和人王應當守護佛法，爲了使佛法長久住世而不中斷。』 『善男子！如果有善男子、善女人想要佛法長久住世而不滅盡，就應當供養《大集經》、以及接受和宣說此經的人。為什麼呢？因為《大集經》就是十方諸佛的印記。如果能夠供養這樣的大集經，就等於供養十方諸佛。釋迦如來滅度之後，凡是有這部經流傳的地方，如果有聽聞、接受、持誦、讀誦、書寫、抄錄經卷，乃至僅僅一偈、一句、一字，那麼這個國家的一切惡事都會立即消滅。所有的樹木、穀物、藥草，四大天王都會降下甘露來滋養它們。國土的王法都會增長，鄰國的惡王也會尋求和睦，各自都會生起歡喜心和慈悲心。一切諸天和佛弟子都會來擁護這樣的國土，王子、夫人和各位大臣，都會各自生起慈悲憐憫之心。穀物豐收，人們食用后不會生病，也不會有爭鬥和戰爭，沒有各種惡獸和惡劣的風雨，遠離一切過去的惡業。如果眾生有女身業報，無論是現在受報、未來受報，都能使他們滅除五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）。誹謗方等經（大乘經典）和聖人，犯四重禁（殺、盜、淫、妄）的一闡提（斷善根者）之輩，以及其他如須彌山般巨大的惡業，都能遠離，增長善根。』

【English Translation】 English version: They praised in unison, saying, 『Excellent, excellent! Good man! If a Kshatriya (warrior caste) can protect the Dharma, all the decline and evil in their country, as well as the four hundred and four diseases, will be eliminated. Moreover, all the trees, flowers, fruits, and grains in their country will grow luxuriantly and abundantly. They will also protect their people, relatives, and families, keeping them away from all evils. If there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), and Upasikas (laywomen), they should also protect the Dharma. Why is that? Because the Bodhisattvas of the past who attained Anuttara-samyak-sambodhi (supreme enlightenment) did so because of the causes and conditions of protecting the true Dharma. The future and present are also the same. If one can protect those who receive and listen to the Dharma, it should be known that the Dharma will abide long in the world and not perish. Therefore, the heavenly kings and human kings of the Saha world should protect the Dharma, so that the Dharma may abide long in the world without interruption.』 『Good man! If there are good men and good women who wish for the Dharma to abide long in the world and not perish, they should make offerings to the Mahasamnipata Sutra and to those who receive and expound it. Why is that? Because the Mahasamnipata Sutra is the seal of all the Buddhas of the ten directions. If one can make offerings to such a Mahasamnipata Sutra, it is equivalent to making offerings to all the Buddhas of the ten directions. After Shakyamuni Tathagata』s Parinirvana, wherever this sutra is circulated, if there are those who hear, receive, uphold, recite, read, write, or copy the sutra, even just one verse, one line, or one word, then all the evil in that country will immediately be eliminated. All the trees, grains, and medicinal herbs will be nourished by the sweet dew bestowed by the Four Heavenly Kings. The laws of the country will grow, and the evil kings of neighboring countries will seek harmony, each generating joy and compassion. All the devas and disciples of the Buddha will come to protect such a country. The princes, consorts, and ministers will each generate compassion and pity. The grains will be abundant, and people will be free from illness when they eat them. There will be no disputes or wars, no evil beasts or harsh winds and rains, and they will be far from all past evil karma. If sentient beings have the karma of a female body, whether they are experiencing it now or will experience it in the future, they will be able to eliminate the five heinous crimes (killing one』s father, killing one』s mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha). Those who slander the Vaipulya Sutras (Mahayana scriptures) and the sages, those who have committed the four grave offenses (killing, stealing, sexual misconduct, and lying), the Icchantikas (those who have severed their roots of goodness), and other evil karma as vast as Mount Sumeru, will be able to distance themselves from it and increase their good roots.』

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法，具足諸根身口意善，遠離惡見破壞煩惱，修集正道供養諸佛，具足善法及內外事，令諸眾生壽命增長念慧成就。」

爾時，彌勒菩薩等九萬七千億菩薩得無生忍者，作如是言：「我等亦能佛滅度后護持正法，為憐愍故，當於都邑城村聚落廣說是經。」

爾時，娑婆世界無量諸佛同聲贊言：「善哉，善哉！善男子！」

娑婆世界一切人天覆作是言：「我等亦能于佛滅度后，護持正法及四部眾中受持說者。」

時十方佛，復讚歎言：「善哉，善哉！汝等真能護持正法。善男子！汝等若能護持正法，應當供養如是諸佛、世尊。」

「我等要當擁護是經流佈之處，都邑、聚落、人民、眷屬及受持者，並令土地穀米豐熟藥木滋茂。何以故？隨有是經流佈之處，我於是中有大力勢，以力勢故我能護之，令離一切衰禍之事，亦令是國所有眾生遠離惡業生於慚愧。」

是時，十方諸佛贊言：「善哉，善哉！汝今真能護持正法，亦能供養十方諸佛、護持法者、聽受法者。」

大方等大集經寶幢分中四天王護法品第十一

爾時，釋迦牟尼佛告諸梵天、帝釋、四王：「善男子！我為如是惡眾生故，本願力故，大憐愍故，於此惡處成就阿耨多羅三藐三菩提。為欲利益無明闇冥渴法眾生、

【現代漢語翻譯】 現代漢語譯本：'法'，是指具備所有感官、身、口、意方面的善行，遠離錯誤的見解，破除煩惱，修習正道，供養諸佛，具備善法以及內外的事物，使一切眾生的壽命增長，念力與智慧得以成就。 當時，彌勒菩薩（Maitreya Bodhisattva）等九萬七千億菩薩獲得了無生法忍（anutpattika-dharmaksanti），他們這樣說道：'我們也能在佛陀滅度之後護持正法，爲了憐憫眾生，我們應當在都市、城鎮、村落廣泛宣說這部經典。' 這時，娑婆世界（Sahā world）無量諸佛同聲讚歎道：'善哉，善哉！善男子！' 娑婆世界一切人天也這樣說道：'我們也能在佛陀滅度之後，護持正法，並在四部眾（bhiksu, bhiksuni, upasaka, upasika）中受持和宣說這部經典。' 這時，十方諸佛又讚歎道：'善哉，善哉！你們真能護持正法。善男子！你們如果能護持正法，就應當供養這些諸佛、世尊。' '我們一定要擁護這部經典流佈的地方，包括都市、村落、人民、眷屬以及受持這部經典的人，並使土地豐收，穀物成熟，藥草樹木茂盛。為什麼呢？因為凡是有這部經典流佈的地方，我們就在那裡有強大的力量，憑藉這種力量，我們能夠保護它，使其遠離一切衰敗和災禍，也使這個國家的所有眾生遠離惡業，生起慚愧之心。' 這時，十方諸佛讚歎道：'善哉，善哉！你們現在真能護持正法，也能供養十方諸佛、護持佛法的人、聽受佛法的人。' 《大方等大集經》（Mahāvaipulya Mahāsaṃnipāta Sūtra）寶幢分中四天王護法品第十一 這時，釋迦牟尼佛（Sakyamuni Buddha）告訴諸梵天（Brahmā）、帝釋（Indra）、四天王（Caturmahārājakāyika）：'善男子！我爲了這些惡劣的眾生，憑藉本願的力量，以及大慈悲心，在這個惡劣的地方成就了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。爲了利益那些無明黑暗、渴求佛法的眾生，'

【English Translation】 English version: 'Dharma' refers to having all senses, body, speech, and mind in good conduct, being far from wrong views, destroying afflictions, cultivating the right path, making offerings to all Buddhas, possessing good dharmas and both internal and external matters, enabling all sentient beings to increase their lifespan, and achieve mindfulness and wisdom. At that time, Maitreya Bodhisattva and ninety-seven trillion other Bodhisattvas who had attained the 'tolerance of the unarisen dharmas' (anutpattika-dharmaksanti) said, 'We too can uphold the true Dharma after the Buddha's parinirvana. Out of compassion, we shall widely proclaim this sutra in cities, towns, and villages.' Then, the countless Buddhas of the Saha world praised in unison, 'Excellent, excellent! Good men!' All humans and devas of the Saha world also said, 'We too can uphold the true Dharma after the Buddha's parinirvana, and among the four assemblies (bhiksu, bhiksuni, upasaka, upasika), we will receive, uphold, and proclaim this sutra.' At that time, the Buddhas of the ten directions further praised, 'Excellent, excellent! You are truly capable of upholding the true Dharma. Good men! If you can uphold the true Dharma, you should make offerings to these Buddhas and World Honored Ones.' 'We shall certainly protect the places where this sutra is circulated, including cities, villages, people, families, and those who uphold it, and we will ensure that the land is fertile, the grains are abundant, and the medicinal herbs and trees flourish. Why? Because wherever this sutra is circulated, we have great power there. With this power, we can protect it, keeping it away from all decline and misfortune, and also cause all sentient beings in that country to turn away from evil deeds and develop a sense of shame.' At that time, the Buddhas of the ten directions praised, 'Excellent, excellent! You are now truly capable of upholding the true Dharma, and also capable of making offerings to the Buddhas of the ten directions, those who uphold the Dharma, and those who listen to the Dharma.' The Eleventh Chapter, 'The Four Heavenly Kings Protecting the Dharma,' in the 'Banner of Jewels' Section of the Mahāvaipulya Mahāsaṃnipāta Sūtra. At that time, Sakyamuni Buddha said to the Brahmas, Indra, and the Four Heavenly Kings, 'Good men! For the sake of these evil sentient beings, through the power of my original vows and great compassion, I have attained Anuttara-samyak-sambodhi in this evil place. It is to benefit those sentient beings who are in the darkness of ignorance and thirst for the Dharma.'

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常樂增長煩惱眾生，破壞魔眾建立法幢，施其法雨，令諸眾生離煩惱苦，令不可計無量眾生髮阿耨多羅三藐三菩提心。無量諸佛及諸菩薩，悉來在此世界集會，為壞眾生無量惡業紹三寶種。我涅槃后所有正法當付汝等，汝等便當深心守護。若有菩薩福德成就，如是等輩亦能擁護我之正法。若有眾生，已於諸佛種諸善根者，是人於後法欲滅時餘五十年，守護正法、信敬受持、讀誦、書寫、解說其義。如是法師，若於都邑、城村、聚落，欲多饒益無量眾生，當凈澡浴著新好衣莊嚴香華，於一案上安置種種諸甘味漿，置高座前。汝等爾時若不來集，為護法師遮諸惡事，聽受正法自利、利他，汝則欺誑十方諸佛。」

爾時，梵天白佛言：「世尊！隨是經典流佈之處都邑聚落，我當至心而擁護之。若比丘、比丘尼、優婆塞、優婆夷欲說是經，當凈洗浴著新凈衣，聚集香華乃至甘漿，置高座前，我與眷屬定往其所。若我不往，則為欺誑十方諸佛、世尊。此世界中，隨有是經流佈之處，當令其地無諸兵革及諸惡事，我今至誠十方佛前立深重誓。」即說咒曰：

「安仇呵(一)　登伽(二)　富羅那呵(三)　蛇咩呿(四)　呿呿(五)　婆呿(六)　[(口皮)/女]呿(口*皮)/女　居離那呿[(口

【現代漢語翻譯】 現代漢語譯本： （佛陀說）『常常樂於增長煩惱的眾生，（我）要破壞魔眾，建立佛法之幢，施予佛法之雨，使一切眾生脫離煩惱之苦，令不可計數無量的眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心）。無量諸佛以及諸菩薩，都來到這個世界，爲了破除眾生無量的惡業，延續三寶（佛、法、僧）的種子。我涅槃之後，所有的正法應當交付給你們，你們應當深心守護。如果有菩薩福德成就，像這樣的人也能擁護我的正法。如果有眾生，已經在諸佛那裡種下各種善根，這個人將來在佛法將要滅盡時，剩下的五十年裡，應當守護正法，信奉、敬重、接受、持守、讀誦、書寫、解釋其中的意義。這樣的法師，如果在都市、城鎮、村落，想要多多利益無量眾生，應當凈身沐浴，穿上新的好衣服，用香和花來莊嚴自己，在一個案臺上放置各種甘美的飲料，放在高座前面。你們那時如果不來聚集，爲了保護法師，遮擋各種惡事，聽受正法，自利利他，你們就是欺騙十方諸佛。』

那時，梵天對佛說：『世尊！凡是這部經典流傳的地方，無論是都市還是村落，我都會至誠地去擁護它。如果有比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士）想要宣說這部經典，應當凈身沐浴，穿上新的乾淨衣服，聚集香花乃至甘美的飲料，放在高座前面，我和我的眷屬一定會前往那裡。如果我不去，就是欺騙十方諸佛、世尊。在這個世界中，凡是有這部經典流傳的地方，我都會讓那裡沒有戰爭和各種惡事，我現在至誠地在十方佛前立下深重的誓言。』隨即說了咒語：

『安仇呵(一)，登伽(二)，富羅那呵(三)，蛇咩呿(四)，呿呿(五)，婆呿(六)，[(口*皮)/女]呿(口*皮)/女，居離那呿(口*皮)/女』

【English Translation】 English version: '(The Buddha said) 'Those beings who are always fond of increasing afflictions, (I) will destroy the demonic hordes, establish the banner of Dharma, bestow the rain of Dharma, so that all beings may be liberated from the suffering of afflictions, and cause countless immeasurable beings to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). Immeasurable Buddhas and Bodhisattvas all come to this world to eradicate the immeasurable evil karma of beings and continue the seeds of the Three Jewels (Buddha, Dharma, Sangha). After my Nirvana, all the true Dharma should be entrusted to you, and you should deeply protect it. If there are Bodhisattvas who have accomplished merit and virtue, such beings can also protect my true Dharma. If there are beings who have already planted various good roots with the Buddhas, these people, in the last fifty years when the Dharma is about to perish, should protect the true Dharma, believe, respect, accept, uphold, recite, write, and explain its meaning. Such Dharma masters, if they wish to greatly benefit immeasurable beings in cities, towns, and villages, should purify themselves by bathing, put on new and good clothes, adorn themselves with incense and flowers, place various sweet drinks on a table, and place it in front of the high seat. If you do not gather at that time, to protect the Dharma masters, to shield them from all evil, to listen to the true Dharma, to benefit yourselves and others, then you are deceiving the Buddhas of the ten directions.'

At that time, Brahma said to the Buddha, 'World Honored One! Wherever this sutra is circulated, whether in cities or villages, I will sincerely protect it. If there are Bhikshus, Bhikshunis, Upasakas (male lay practitioners), or Upasikas (female lay practitioners) who wish to expound this sutra, they should purify themselves by bathing, put on new and clean clothes, gather incense and flowers, and even sweet drinks, and place them in front of the high seat, and I and my retinue will surely go there. If I do not go, then I am deceiving the Buddhas and World Honored Ones of the ten directions. In this world, wherever this sutra is circulated, I will ensure that there will be no wars or evil events, and I now sincerely make a profound vow before the Buddhas of the ten directions.' Then he spoke the mantra:

'An Qiu He (1), Deng Jia (2), Fu Luo Na He (3), She Mie Qie (4), Qie Qie (5), Po Qie (6), [(口皮)/女] Qie [(口皮)/女] (7), Ju Li Na Qie [(口*皮)/女] (8)'

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皮)/女](八)　莎呵」

爾時，釋提桓因即說咒曰：

「呿[(口皮)/女]密(一)　摩奢密奢(二)　那羅呿(三)　阿牟若(四)　阿牟[(口皮)/女]呵(五)　阿呿吒(六)　阿呿(七)　阿伽呿時那休律口*仙　莎呵」

爾時，東方天王提頭賴吒，即說咒曰：

「頻頭阇那(一)　呿婆阇那(二)　羅牟呿(三)　叉娑羅(四)　富那呵(五)　阿末伽婆咤(六)　莎呵」

爾時，南方天王毗留勒叉，即說咒曰：

「郁呿那婆阇荼(一)　三牟陀斯若(二)　多哆周多(三)　婆邏那(口*皮)/女　婆邏阇(五)　莎呵」

爾時，西方天王毗留博叉，即說咒曰：

「阇路伽(一)　阿郁伽(二)　阿摩慕伽(三)　阿摩摩娑邏阇(四)　婆脾也牟阇(五)　莎呵」

爾時，北方天王毗沙門，即說咒曰：

「𩘌地離(一)　𩘌𩘌𩘌地離(二)　呿𩘌地離(三)　阿尼𩘌地離(四)　希力多𩘌地離(五)　娑竭邏希力多(六)　𩘌地離散究娑𩘌地離(七)　陀摩叉地𩘌地離(八)　莎呵」

爾時，十方諸佛贊梵釋四王等言：「善哉，善哉！汝等今真能護持正法。」

時梵釋四天王等，白佛言：

【現代漢語翻譯】 現代漢語譯本 『(口皮)/女』(八) 莎訶』

那時，釋提桓因（Śakra devānām indra，帝釋天）即說咒語道：

『呿(口皮)/女密(一) 摩奢密奢(二) 那羅呿(三) 阿牟若(四) 阿牟(口皮)/女呵(五) 阿呿吒(六) 阿呿(七) 阿伽呿時那休律(口仙)(八) 莎訶』

那時，東方天王提頭賴吒（Dhṛtarāṣṭra，持國天）即說咒語道：

『頻頭阇那(一) 呿婆阇那(二) 羅牟呿(三) 叉娑羅(四) 富那呵(五) 阿末伽婆咤(六) 莎訶』

那時，南方天王毗留勒叉（Virūḍhaka，增長天）即說咒語道：

『郁呿那婆阇荼(一) 三牟陀斯若(二) 多哆周多(三) 婆邏那(口皮)/女(四) 婆邏阇(五) 莎訶』

那時，西方天王毗留博叉（Virūpākṣa，廣目天）即說咒語道：

『阇路伽(一) 阿郁伽(二) 阿摩慕伽(三) 阿摩摩娑邏阇(四) 婆脾也牟阇(五) 莎訶』

那時，北方天王毗沙門（Vaiśravaṇa，多聞天）即說咒語道：

『𩘌地離(一) 𩘌𩘌𩘌地離(二) 呿𩘌地離(三) 阿尼𩘌地離(四) 希力多𩘌地離(五) 娑竭邏希力多(六) 𩘌地離散究娑𩘌地離(七) 陀摩叉地𩘌地離(八) 莎訶』

那時，十方諸佛讚歎梵天（Brahmā）、帝釋天（Śakra）和四大天王等說：『善哉，善哉！你們現在真能護持正法。』

這時，梵天、帝釋天和四大天王等，對佛說：

【English Translation】 English version 『(kṣa)/ṇ(a)』 (eight) svāhā』

At that time, Śakra devānām indra (Śakra, the lord of gods) then spoke the mantra:

『kṣa/ṇmi (one) maśamiśā (two) narākṣa (three) amojña (four) amo/ṇha (five) ākṣaṭa (six) ākṣa (seven) āgākṣa śināśiuli (eight) svāhā』

At that time, the Eastern Heavenly King Dhṛtarāṣṭra (Holder of the Nation) then spoke the mantra:

『pindojana (one) kṣabhājana (two) ramukṣa (three) kṣasara (four) punāha (five) amagabhāṭa (six) svāhā』

At that time, the Southern Heavenly King Virūḍhaka (Increaser) then spoke the mantra:

『utkṣanabhājāḍa (one) samudraśiṣṭa (two) tatācūta (three) bharāṇa/ṇ (four) bharāja (five) svāhā』

At that time, the Western Heavenly King Virūpākṣa (Wide-Eyed) then spoke the mantra:

『jaluka (one) āyuka (two) amamuka (three) amamasarāja (four) bhāpiyamuja (five) svāhā』

At that time, the Northern Heavenly King Vaiśravaṇa (All-Hearing) then spoke the mantra:

『hili (one) hilihilihili (two) kṣahili (three) anihili (four) hilitahili (five) sagarāhilitā (six) hili saṃkuhili (seven) dhamakṣahili (eight) svāhā』

At that time, the Buddhas of the ten directions praised Brahmā, Śakra, and the Four Heavenly Kings, saying: 『Excellent, excellent! You are now truly able to uphold the Dharma.』

Then, Brahmā, Śakra, and the Four Heavenly Kings said to the Buddha:

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「世尊！我等隨是經典流佈之處，要當至心護持。」

十方諸佛及諸菩薩，同共贊言：「善哉，善哉！毗沙門等！汝能真實護持正法。」

爾時，娑婆世界有萬二千大鬼將軍護此世界，復有四萬四千小將成就大力及大功德，同音而言：「世尊！我等亦當于未來世，隨有是經流佈之處，我則隨護。若說法時我亦當往，有聽法者，當爲壞其種種魔業護說法者，令得增長一切善法。當勸諸王大臣長者，施其衣食種種資生所須之物，亦令其土無有兵革寇難之事及惡風雨。若我虛妄，則誑十方無量諸佛。」

爾時，娑婆世界有一菩薩，名曰疑心，白釋迦牟尼佛言：「世尊！此娑婆世界，有百億魔不？如其有者悉來集不？」

佛言：「一切都集。」

「世尊！若都集者，有信心不？」

佛言：「善男子！皆有信心，唯除波旬眷屬千人，當於未來破壞我法常求過罪。是魔波旬及其眷屬破壞三寶。何以故？皆是過去惡因緣故，過去不種善根因緣。善男子！我法滅時，是魔波旬及與眷屬，于如是法乃得信心，種菩提子修菩薩道，乃至得阿耨多羅三藐三菩提。」

爾時，會中有一魔天，名曰太白，已於無量諸如來所成就功德，所有信根無能傾動，奉敬三寶，已於諸佛得受阿耨多羅三藐三菩提記

【現代漢語翻譯】 現代漢語譯本： 『世尊！我們無論在何處見到這部經典流傳，都應當全心全意地守護它。』 十方諸佛以及諸菩薩，一同讚歎道：『太好了，太好了！毗沙門（Vaisravana，四大天王之一，北方守護神）等！你們能夠真實地守護正法。』 當時，娑婆世界有一萬二千位大鬼將軍護衛這個世界，還有四萬四千位小將，他們都具有強大的力量和功德，一同說道：『世尊！我們也將在未來世，無論這部經典流傳到哪裡，我們都會隨之守護。如果有人說法，我們也會前往，對於聽法的人，我們會摧毀他們的各種魔障，保護說法的人，使他們增長一切善法。我們會勸說諸王、大臣、長者，佈施衣食以及各種生活所需的物品，也使他們的國土沒有戰爭、盜賊的災難以及惡劣的風雨。如果我們說謊，就等於欺騙十方無量諸佛。』 當時，娑婆世界有一位菩薩，名叫疑心，他向釋迦牟尼佛問道：『世尊！這個娑婆世界，有百億魔嗎？如果真的有，他們都會聚集在這裡嗎？』 佛陀回答說：『全部都會聚集。』 『世尊！如果全部都聚集，他們會有信心嗎？』 佛陀說：『善男子！他們都有信心，唯獨波旬（Mara，魔王）的眷屬一千人，他們會在未來破壞我的佛法，常常尋找過失。這個魔王波旬和他的眷屬會破壞佛法僧三寶。為什麼呢？因為他們過去有惡的因緣，過去沒有種下善根的因緣。善男子！當我的佛法衰滅時，這個魔王波旬和他的眷屬，反而會對這樣的佛法產生信心，種下菩提的種子，修行菩薩道，乃至最終證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 當時，會中有一位魔天，名叫太白，他已經在無量諸如來那裡成就了功德，他的信根堅定不移，恭敬三寶，已經在諸佛那裡得到了阿耨多羅三藐三菩提的授記。

【English Translation】 English version: 'World Honored One! Wherever these scriptures are circulated, we shall wholeheartedly protect them.' The Buddhas of the ten directions and all the Bodhisattvas together praised, 'Excellent, excellent! Vaisravana (one of the Four Heavenly Kings, guardian of the north) and others! You are truly able to protect the Dharma.' At that time, in the Saha world, there were twelve thousand great demon generals protecting this world, and forty-four thousand lesser generals, all possessing great power and merit, who spoke in unison, 'World Honored One! We will also, in the future, wherever these scriptures are circulated, follow and protect them. If there is a Dharma talk, we will also go, and for those who listen to the Dharma, we will destroy their various demonic obstacles, protect the Dharma speakers, and enable them to increase all good dharmas. We will encourage kings, ministers, and elders to give clothing, food, and all kinds of necessities, and also ensure that their lands are free from war, banditry, and severe storms. If we are false, then we deceive the countless Buddhas of the ten directions.' At that time, in the Saha world, there was a Bodhisattva named Doubtful Mind, who asked Shakyamuni Buddha, 'World Honored One! In this Saha world, are there a hundred billion demons? If there are, will they all gather here?' The Buddha replied, 'They will all gather.' 'World Honored One! If they all gather, will they have faith?' The Buddha said, 'Good man! They all have faith, except for the thousand members of Mara's (the demon king) retinue, who will destroy my Dharma in the future, constantly seeking faults. This Mara and his retinue will destroy the Triple Gem. Why? Because they have past evil karmic causes, and in the past, they did not plant the causes of good roots. Good man! When my Dharma declines, this Mara and his retinue will instead develop faith in such Dharma, plant the seeds of Bodhi, cultivate the Bodhisattva path, and eventually attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' At that time, in the assembly, there was a demon deva named Tai Bai, who had already accomplished merits in the presence of countless Tathagatas, whose roots of faith were unshakable, who revered the Triple Gem, and who had already received the prediction of Anuttara-samyak-sambodhi from the Buddhas.

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，現仙人像，從坐而起長跪合掌，以大音聲遍諸佛土，而白佛言：「世尊！釋迦如來本願因緣，生憐愍故，於此具足五滓世界謗法眾中，得成阿耨多羅三藐三菩提，以憐愍故，說三乘法脫三惡道。復為無量無邊菩薩，說無生忍，不斷十方諸佛種性。是故我當於未來世至心擁護，令釋迦法久住不滅，令諸魔眾不得其便，我終不壞如來正法。若無持者佛法則滅，若諸四眾無說聽者法則衰滅。若未來世善男子、善女人，修立三業紹三寶性，為壞三界諸惡煩惱，修行正道，能壞眾生三惡道苦，一切魔眾無能為也。唯愿十方無量諸佛，施我功德、智慧二力，我欲誦咒，為壞一切惡魔眷屬。」

時十方佛同共贊言：「善哉，善哉！」

時，太白魔即說咒曰：

「阿摩犁(一)　阿漢呿咩(二)　阿阇婆(口*皮)/女　阿阇婆婆(四)　阿阇婆婆(五)　牟羅娑犁(六)　脾也呿娑口*仙　阇摩娑犁(八)　呵呵(九)　呵呵(十)　呵呵(十一)　伽羅娑吒(十二)　阇囊卻伽(十三)　若蛇卻伽(十四)　比若蛇娑呿伽(十五)　阿牟叉邏(十六)　叉叉(十七)　叉叉(十八)　叉叉(十九)　牟邏婆呵呿迦(二十)　莎呿若(二十一)　莎波利婆多(二十二)　牟邏(二十三)　

【現代漢語翻譯】 現代漢語譯本：這時，出現了一位仙人的形象，他從座位上起身，長跪合掌，用洪亮的聲音遍佈各個佛土，對佛說：『世尊！釋迦如來（Sakyamuni Tathagata）本著往昔的願力因緣，生起憐憫之心，在這充滿五濁的世間，在誹謗佛法的眾生中，成就了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），因為憐憫的緣故，宣說了三乘佛法，使眾生脫離三惡道。又為無量無邊的菩薩，宣說了無生法忍（anutpattika-dharma-ksanti），使他們不斷絕十方諸佛的種性。因此，我應當在未來世，至誠地擁護佛法，使釋迦牟尼佛的教法長久住世而不滅，使一切魔眾無法得逞，我終究不會破壞如來的正法。如果沒有受持佛法的人，佛法就會滅亡；如果四眾弟子沒有說法和聽法的人，佛法就會衰敗。如果未來世有善男子、善女人，修持身口意三業，繼承三寶的法性，爲了摧毀三界中的各種惡煩惱，修行正道，能夠摧毀眾生的三惡道之苦，那麼一切魔眾都無法對他們構成威脅。唯愿十方無量諸佛，賜予我功德和智慧兩種力量，我想要誦持咒語，摧毀一切惡魔的眷屬。』 這時，十方諸佛一同讚歎說：『善哉，善哉！』 這時，太白魔（Taibai Demon）即說咒語道： 『阿摩犁(amali)（一），阿漢呿咩(ahan-kheme)（二），阿阇婆(口*皮)/女（三），阿阇婆婆(ajabha-bha)（四），阿阇婆婆(ajabha-bha)（五），牟羅娑犁(mura-sali)（六），脾也呿娑口*仙（七），阇摩娑犁(jama-sali)（八），呵呵(haha)（九），呵呵(haha)（十），呵呵(haha)（十一），伽羅娑吒(gara-sata)（十二），阇囊卻伽(janan-kyoga)（十三），若蛇卻伽(yosa-kyoga)（十四），比若蛇娑呿伽(biyosa-sakya-ga)（十五），阿牟叉邏(amuksa-ra)（十六），叉叉(ksha-ksha)（十七），叉叉(ksha-ksha)（十八），叉叉(ksha-ksha)（十九），牟邏婆呵呿迦(mura-baha-kya-ka)（二十），莎呿若(sakya-ra)（二十一），莎波利婆多(saparibha-ta)（二十二），牟邏(mura)（二十三）。』

【English Translation】 English version: Then, an image of a celestial being appeared, rising from his seat, kneeling with palms together, and with a great voice pervading all Buddha lands, he said to the Buddha: 'World Honored One! Sakyamuni Tathagata, due to his original vows and compassionate causes, out of pity, in this world of five turbidities, among beings who slander the Dharma, attained Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Out of compassion, he preached the Three Vehicles of Dharma, liberating beings from the three evil paths. Furthermore, for countless Bodhisattvas, he preached the forbearance of non-origination (anutpattika-dharma-ksanti), ensuring that the lineage of Buddhas in the ten directions is not severed. Therefore, I shall, in the future, wholeheartedly protect the Dharma, ensuring that the teachings of Sakyamuni Buddha endure and do not perish, so that all demons cannot take advantage. I will never destroy the Tathagata's true Dharma. If there are no upholders of the Dharma, the Dharma will perish; if the four assemblies have no speakers and listeners, the Dharma will decline. If in the future, good men and good women cultivate the three karmas of body, speech, and mind, inherit the nature of the Three Jewels, in order to destroy the evil afflictions of the three realms, practice the right path, and are able to destroy the suffering of the three evil paths for sentient beings, then all demons will be unable to harm them. I beseech the countless Buddhas of the ten directions to grant me the two powers of merit and wisdom. I wish to recite a mantra to destroy all the retinues of evil demons.' At that time, the Buddhas of the ten directions together praised, saying: 'Excellent, excellent!' Then, the Taibai Demon (Taibai Demon) immediately spoke the mantra, saying: 'Amali (one), Ahan-kheme (two), Ajabha (three), Ajabha-bha (four), Ajabha-bha (five), Mura-sali (six), Piya-khasa (seven), Jama-sali (eight), Haha (nine), Haha (ten), Haha (eleven), Gara-sata (twelve), Janan-kyoga (thirteen), Yosa-kyoga (fourteen), Biyosa-sakya-ga (fifteen), Amuksa-ra (sixteen), Ksha-ksha (seventeen), Ksha-ksha (eighteen), Ksha-ksha (nineteen), Mura-baha-kya-ka (twenty), Sakya-ra (twenty-one), Saparibha-ta (twenty-two), Mura (twenty-three).'

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阿若若(二十四)　戰陀修利蛇若若(二十五)　婆提若若(二十六)　那婆呵若若(二十七)　呿邏叉若若(二十八)　那波邏若若(二十九)　復多拘知若若(三十)　多哆多若若(三十一)　薩菩婆比若若(三十二)　邏提悉多若若(三十三)　遮居邏摩頻婆多叉婆(三十四)　叉摩摩(三十五)　叉波若(三十六)　差比多(三十七)　摩羅比沙蛇(三十八)　莎呵」

說是咒時，地六種動，一切魔眾心生怖畏；一切天人，乃至迦羅富單那皆離怖畏，得不退轉菩提之心。

爾時，魔王問堅意言：「善男子！是太白魔王從何處來？有何等力？而能破壞一切魔眾及諸黑業，增長瞿曇斷滅之法？我今睹見心欲變吐，四方皆闇身心苦痛，而彼見之甘樂愛著，唯愿憐愍為我說之。」

堅意菩薩言：「波旬！皆是一切諸佛威神，令是太白有如是力，以是力故壞諸魔眾，增長如來無上正法。是太白菩薩所有德力，乃至人天無能壞者。波旬！汝於三寶宜應生信發菩提心，遠離一切身口意惡。」

波旬言：「大士！我今方欲造成種種身口意惡，實不能發菩提之心。」

大方等大集經寶幢分中曠野鬼品第十二

爾時，曠野菩薩即現鬼身，散脂菩薩即現鹿身，慧炬菩薩現獼猴身，離愛菩薩現羖

【現代漢語翻譯】 現代漢語譯本 阿若若（二十四），戰陀修利蛇若若（二十五），婆提若若（二十六），那婆呵若若（二十七），呿邏叉若若（二十八），那波邏若若（二十九），復多拘知若若（三十），多哆多若若（三十一），薩菩婆比若若（三十二），邏提悉多若若（三十三），遮居邏摩頻婆多叉婆（三十四），叉摩摩（三十五），叉波若（三十六），差比多（三十七），摩羅比沙蛇（三十八），莎呵。

當唸誦這個咒語時，大地發生六種震動，所有的魔眾都心生恐懼；一切天人，乃至迦羅富單那（一種惡鬼）都遠離了恐懼，獲得了不退轉的菩提之心。

這時，魔王問堅意菩薩說：『善男子！這個太白魔王是從哪裡來的？他有什麼樣的力量？竟然能夠破壞所有的魔眾和各種黑業，增長瞿曇（釋迦牟尼佛）的斷滅之法？我現在看到他，心中感到噁心想吐，四方一片黑暗，身心都感到痛苦，而他卻對此感到甘甜快樂，希望您能慈悲地為我解釋一下。』

堅意菩薩說：『波旬（魔王的名字）！這都是一切諸佛的威神之力，使得這個太白魔王有這樣的力量，因為這個力量，他才能破壞所有的魔眾，增長如來無上的正法。這個太白菩薩所擁有的德行和力量，乃至人天都無法破壞。波旬！你應該對三寶（佛、法、僧）生起信心，發起菩提心，遠離一切身口意的惡行。』

波旬說：『大士！我現在正想造作各種身口意的惡行，實在無法發起菩提之心。』

《大方等大集經》寶幢分中曠野鬼品第十二

這時，曠野菩薩立即顯現鬼身，散脂菩薩立即顯現鹿身，慧炬菩薩顯現獼猴身，離愛菩薩顯現羖羊身。

【English Translation】 English version A ruo ruo (24), Zhan tuo xiu li she ruo ruo (25), Po ti ruo ruo (26), Na po he ruo ruo (27), Qie luo cha ruo ruo (28), Na bo luo ruo ruo (29), Fu duo ju zhi ruo ruo (30), Duo duo duo ruo ruo (31), Sa pu po bi ruo ruo (32), Luo ti xi duo ruo ruo (33), Zhe ju luo mo pin po duo cha po (34), Cha mo mo (35), Cha bo ruo (36), Cha bi duo (37), Mo luo bi sha she (38), Suo he.

When this mantra was recited, the earth shook in six ways, and all the demons felt fear in their hearts; all the gods and humans, even the Kalaputana (a type of evil ghost), were freed from fear and attained the unretreating Bodhi mind.

At that time, the demon king asked the Bodhisattva Firm Intent, 'Good man! Where did this Great White Demon King come from? What kind of power does he possess? He is able to destroy all the demons and all the black karma, and increase the Dharma of extinction of Gautama (Shakyamuni Buddha)? Now, when I see him, I feel nauseous and want to vomit, darkness surrounds me, and my body and mind are in pain, but he finds it sweet and delightful. I beg you to have compassion and explain it to me.'

The Bodhisattva Firm Intent said, 'Papiyas (name of the demon king)! All of this is due to the majestic power of all the Buddhas, which gives this Great White Demon King such power. Because of this power, he can destroy all the demons and increase the unsurpassed righteous Dharma of the Tathagata. The virtue and power possessed by this Great White Bodhisattva cannot be destroyed even by gods and humans. Papiyas! You should have faith in the Three Jewels (Buddha, Dharma, Sangha), generate the Bodhi mind, and stay away from all evil deeds of body, speech, and mind.'

Papiyas said, 'Great Bodhisattva! I am now about to create all kinds of evil deeds of body, speech, and mind, and I am truly unable to generate the Bodhi mind.'

The Great Vaipulya Mahasamnipata Sutra, Chapter on the Wilderness Ghost in the Banner of Jewels Section, Twelfth.

At that time, the Wilderness Bodhisattva immediately manifested a ghost body, the Samjñā Bodhisattva immediately manifested a deer body, the Torch of Wisdom Bodhisattva manifested a monkey body, and the Detached from Love Bodhisattva manifested a ram body.

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羊身，盡漏菩薩現鵝王身，如是五百諸菩薩等各各現受種種諸身。其身悉出大香光明，一一菩薩手執燈明，為欲供養十方諸佛。

爾時，疑心菩薩至心觀察是五百人，即知悉是菩薩大士，語曠野鬼言：「善男子！汝等何故現如是身供養諸佛？」

曠野鬼言：「善男子！往古過去九十一劫，有佛、世尊，號毗婆尸如來、應、正遍知、明行足、善逝、世間解、無上士調御、丈夫、天人師、佛、世尊。我于爾時，與如是等同一父母共為兄弟，受持五戒勤修精進，聰明智慧心樂善法，種種供具供養彼佛。既供養已，皆發阿耨多羅三藐三菩提心，為欲調伏一切眾生；尸棄、毗舍浮、鳩留孫佛，亦復如是，皆供養已。散脂大士于彼佛前立大誓願：『愿我來世以鬼神身教化眾生，若有弊惡惡鬼眾生，我當演說三乘之法而調伏之，乃至無量恒河沙等惡鬼惡獸悉令調伏，然後乃當成就阿耨多羅三藐三菩提。』亦有一萬二千大鬼，於此世界發大誓願調伏眾生。爾時，我復發大誓願：『若有惡鬼，欲壞如來如是正法，我當治之。』是故我受如是鬼身。『若有惡鬼，能殺眾生，令其心亂，噁心殺害，深著邪見，能令剎利、婆羅門、毗舍、首陀亂心作惡，於國土中移轉日月，錯易年歲使國荒亂，寒暑失所變改時節，降惡風雨穀米不登

【現代漢語翻譯】 現代漢語譯本：有的菩薩化現為羊身，有的菩薩化現為鵝王身，像這樣五百位菩薩各自顯現接受各種不同的身體。他們的身體都散發出巨大的香氣和光明，每一位菩薩手中都拿著燈火，爲了供養十方諸佛。 當時，疑心菩薩仔細觀察這五百人，立刻知道他們都是菩薩大士，於是對曠野鬼說：『善男子！你們為何顯現這樣的身體來供養諸佛呢？』 曠野鬼回答說：『善男子！在過去九十一劫之前，有一位佛、世尊，名為毗婆尸如來（Vipasyin，過去七佛之一）、應、正遍知、明行足、善逝、世間解、無上士調御、丈夫、天人師、佛、世尊。那時，我和這些人是同一父母所生的兄弟，我們受持五戒，勤奮修行，聰明智慧，內心喜愛善法，用各種供品供養那位佛。供養完畢后，我們都發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺），爲了調伏一切眾生。尸棄佛（Sikhin，過去七佛之一）、毗舍浮佛（Visvabhu，過去七佛之一）、鳩留孫佛（Krakucchanda，過去七佛之一），也是如此，都供養完畢后。散脂大士（Samjnaka，護法神）在那位佛前立下大誓願：『愿我來世以鬼神之身教化眾生，如果有邪惡的鬼眾生，我將為他們演說三乘之法（Triyana，聲聞乘、緣覺乘、菩薩乘）來調伏他們，乃至無量恒河沙數般的惡鬼惡獸，都讓他們得到調伏，然後我才成就阿耨多羅三藐三菩提。』也有一萬二千大鬼，在這個世界發下大誓願要調伏眾生。當時，我也發下大誓願：『如果有惡鬼，想要破壞如來這樣的正法，我將懲治他們。』因此我才接受這樣的鬼身。『如果有惡鬼，能夠殺害眾生，使他們心神混亂，噁心殺害，深深執著于邪見，能夠使剎利（Ksatriya，統治階級）、婆羅門（Brahmana，祭司階級）、毗舍（Vaisya，商人階級）、首陀（Sudra，奴隸階級）心神混亂而作惡，在國土中轉移日月，顛倒年歲，使國家荒亂，寒暑失調，改變時節，降下惡風雨，導致穀物歉收。

【English Translation】 English version: Some Bodhisattvas manifested as sheep bodies, some Bodhisattvas manifested as goose king bodies, and like this, five hundred Bodhisattvas each manifested and received various different bodies. Their bodies all emitted great fragrance and light, and each Bodhisattva held a lamp in their hand, in order to make offerings to the Buddhas of the ten directions. At that time, the Bodhisattva Doubtful Mind carefully observed these five hundred people, and immediately knew that they were all great Bodhisattvas. So he said to the Wild Ghost: 'Good men! Why do you manifest such bodies to make offerings to the Buddhas?' The Wild Ghost replied: 'Good men! In the past, ninety-one kalpas ago, there was a Buddha, a World Honored One, named Vipasyin Tathagata (Vipasyin, one of the past seven Buddhas), Arhat, Samyak-sambuddha, Vidyacarana-sampanna, Sugata, Lokavid, Anuttara, Purusadamyasarathi, Sasta devamanusyanam, Buddha, Bhagavan. At that time, I and these people were brothers born of the same parents. We upheld the five precepts, diligently practiced, were intelligent and wise, and our hearts loved good dharma. We used various offerings to make offerings to that Buddha. After making offerings, we all generated the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), in order to subdue all sentient beings. The Buddhas Sikhin (one of the past seven Buddhas), Visvabhu (one of the past seven Buddhas), and Krakucchanda (one of the past seven Buddhas) were also like this, all having made offerings. The great Samjnaka (a guardian deity) made a great vow before that Buddha: 'May I in the future use the body of a ghost to teach sentient beings. If there are evil ghost beings, I will expound the Dharma of the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) to subdue them, and even countless evil ghosts and beasts like the sands of the Ganges River, I will cause them to be subdued, and then I will achieve Anuttara-samyak-sambodhi.' There were also twelve thousand great ghosts who made great vows in this world to subdue sentient beings. At that time, I also made a great vow: 'If there are evil ghosts who want to destroy the Tathagata's true Dharma, I will punish them.' Therefore, I received this ghost body. 'If there are evil ghosts who can kill sentient beings, causing their minds to be confused, killing with evil intent, deeply attached to wrong views, able to cause the Ksatriyas (ruling class), Brahmins (priestly class), Vaisyas (merchant class), and Sudras (slave class) to have confused minds and do evil, to move the sun and moon in the country, to reverse the years, causing the country to be desolate, the cold and heat to be out of balance, changing the seasons, bringing down evil wind and rain, leading to poor harvests.

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，及壞一切樹木果子。愿我悉能調伏教化令住三乘，我亦不害奪其命根，同其受身，與共軟語言談戲笑，以三乘法而教化之令離惡道。』若有眾生遠離善法，行身口意不善之業，舍是身已生三惡道，或有雜作善惡諸業，是人捨命則受鬼身。是故爾時，惡鬼滋多善鬼鮮少。是故我欲調伏惡鬼現受是身，亦令剎利、婆羅門、毗舍、首陀遠離噁心。

「善男子！有金剛槌咒，以是咒力，一切惡鬼于彼四姓不能為惡。善男子！若有都邑城村聚落有是咒處，一切惡鬼無能為也。是處眾生皆修慈心，遠離一切不善之事，惡病、惡雨、亢旱、斗諍。乃至鳥獸皆生善心，遠離一切諸惡怖畏。我今於此十方佛前發大誓願欲說是咒。」

爾時，釋迦如來告曠野鬼：「善男子！十方諸佛今已施汝神通之力，便可說之。」

時曠野鬼即起，合掌而說咒曰：

「豆摩(一)　豆摩(二)　陀摩(三)　陀摩(四)　豆摩(五)　豆摩(六)　那那羅(七)　尼羅(八)　尼羅(九)　究吒尼(十)　究吒尼(十一)　摩訶究吒尼(十二)　吒吒吒株(十三)　摩訶吒吒吒(十四)　阿娑婆(十五)　阿比(十六)　利尼(十七)　利尼(十八)　摩訶利尼利尼(十九)　利彌(二十)　利彌(二十一)　利彌(二十二)

【現代漢語翻譯】 現代漢語譯本 『並且破壞一切樹木果實。我願都能調伏教化他們，讓他們安住於三乘（聲聞乘、緣覺乘、菩薩乘），我也不傷害奪取他們的生命，與他們一同受生，用溫和的語言與他們談笑嬉戲，用三乘佛法教化他們，使他們遠離惡道。』如果有眾生遠離善法，身口意行不善之業，捨棄此身之後會墮入三惡道，或者有的人善惡業夾雜，這樣的人捨命後會受鬼身。因此，那時惡鬼增多，善鬼稀少。所以我想要調伏這些惡鬼，現在就受這個鬼身，也讓剎帝利（武士階級）、婆羅門（祭司階級）、毗舍（商人階級）、首陀（奴隸階級）遠離噁心。 『善男子！有一個金剛槌咒，憑藉這個咒的力量，一切惡鬼都不能對這四種姓的人作惡。善男子！如果都城、村莊、聚落有這個咒的地方，一切惡鬼都不能在那裡作惡。那裡的眾生都會修習慈心，遠離一切不善之事，沒有惡病、惡雨、旱災、爭鬥。甚至鳥獸都會生起善心，遠離一切諸惡怖畏。我現在於此十方諸佛面前發大誓願，想要宣說這個咒語。』 這時，釋迦如來告訴曠野鬼：『善男子！十方諸佛現在已經賜予你神通之力，你可以宣說了。』 當時，曠野鬼立即起身，合掌說道咒語： 『豆摩(一) 豆摩(二) 陀摩(三) 陀摩(四) 豆摩(五) 豆摩(六) 那那羅(七) 尼羅(八) 尼羅(九) 究吒尼(十) 究吒尼(十一) 摩訶究吒尼(十二) 吒吒吒株(十三) 摩訶吒吒吒(十四) 阿娑婆(十五) 阿比(十六) 利尼(十七) 利尼(十八) 摩訶利尼利尼(十九) 利彌(二十) 利彌(二十一) 利彌(二十二)』

【English Translation】 English version 'and destroy all trees and fruits. I wish to be able to subdue and teach them, to make them dwell in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and I will not harm or take their lives. I will share their existence, talk and laugh with them using gentle words, and teach them with the Three Vehicles of Dharma, so that they may leave the evil paths.' If there are sentient beings who turn away from good Dharma, and engage in unwholesome actions of body, speech, and mind, after abandoning this body, they will be born into the three evil realms. Or, some may mix good and bad karma, and such people, after death, will receive a ghost body. Therefore, at that time, evil ghosts will increase, and good ghosts will be few. Therefore, I wish to subdue these evil ghosts, and now take on this ghost body, and also cause the Kṣatriyas (warrior class), Brahmins (priest class), Vaiśyas (merchant class), and Śūdras (laborer class) to abandon their evil minds. 'Good man! There is a Vajra Pestle Mantra, and with the power of this mantra, all evil ghosts will not be able to do evil to these four castes. Good man! If there is a city, town, village, or settlement where this mantra is present, all evil ghosts will not be able to do evil there. The sentient beings there will all cultivate loving-kindness, and stay away from all unwholesome things, and there will be no evil diseases, evil rains, droughts, or conflicts. Even birds and beasts will generate good minds, and stay away from all evil fears. Now, in front of all the Buddhas of the ten directions, I make a great vow to proclaim this mantra.' At that time, Śākyamuni Tathāgata said to the Wilderness Ghost: 'Good man! The Buddhas of the ten directions have now bestowed upon you the power of supernatural abilities, you may proclaim it.' Then, the Wilderness Ghost immediately arose, joined his palms, and spoke the mantra: 'Doma (1) Doma (2) Dhama (3) Dhama (4) Doma (5) Doma (6) Nanara (7) Nila (8) Nila (9) Kuṭani (10) Kuṭani (11) Mahakuṭani (12) Ṭaṭaṭa-jhu (13) Mahataṭaṭa (14) Asava (15) Abi (16) Rini (17) Rini (18) Maharini-rini (19) Rimi (20) Rimi (21) Rimi (22)'

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陀利蓰(二十三)　摩訶利蓰(二十四)　首流首流(二十五)　摩訶首流首流(二十六)　首流多(二十七)　摩訶首流首流(二十八)　郁究摩(二十九)　仇摩(三十)　仇摩(三十一)　仇摩那(三十二)　利彌(三十三)　利彌(三十四)　希利(三十五)希利(三十六)　希利(三十七)　希利(三十八)　希利(三十九)　希利(四十)　希利(四十一)　希利(四十二)　希利(四十三)　希利(四十四)　希利(四十五)　希利(四十六)　尼彌(四十七)　尼彌(四十八)　希尼(四十九)　希尼(五十)　牟尼(五十一)　牟尼(五十二)　牟提尼(五十三)　娑邏娑邏娑邏吒(五十四)　路迦那利也(五十五)　祇儜(五十六)　祇儜(五十七)　時儜力沙婆(五十八)　時那(五十九)　時那(六十)　時那邏沙婆(六十一)　莎呵

「世尊！隨有國土誦此咒處，彼諸惡鬼雖聞是咒，于諸眾生猶懷噁心兇暴難伏，不受法教不起慈心者，我為是等諸惡鬼故，更說此咒以調伏之。

「阿車(一)　阿車(二)　牟尼(三)　牟尼(四)　尼休休(五)　牟尼(六)　牟尼(七)　摩那邏沙婆(八)　休休(九)　阿尼羅那荼(十)　阿多但荼(十一)　阿多阿提(十二)　流咤

【現代漢語翻譯】 現代漢語譯本 陀利蓰(Tuólìxǐ)（二十三） 摩訶利蓰(Móhēlìxǐ)（二十四） 首流首流(Shǒuliúshǒuliú)（二十五） 摩訶首流首流(Móhēshǒuliúshǒuliú)（二十六） 首流多(Shǒuliúduō)（二十七） 摩訶首流首流(Móhēshǒuliúshǒuliú)（二十八） 郁究摩(Yùjiūmó)（二十九） 仇摩(Chóumó)（三十） 仇摩(Chóumó)（三十一） 仇摩那(Chóumónà)（三十二） 利彌(Lìmí)（三十三） 利彌(Lìmí)（三十四） 希利(Xīlì)（三十五）希利(Xīlì)（三十六） 希利(Xīlì)（三十七） 希利(Xīlì)（三十八） 希利(Xīlì)（三十九） 希利(Xīlì)（四十） 希利(Xīlì)（四十一） 希利(Xīlì)（四十二） 希利(Xīlì)（四十三） 希利(Xīlì)（四十四） 希利(Xīlì)（四十五） 希利(Xīlì)（四十六） 尼彌(Nímí)（四十七） 尼彌(Nímí)（四十八） 希尼(Xīnī)（四十九） 希尼(Xīnī)（五十） 牟尼(Móuní)（五十一） 牟尼(Móuní)（五十二） 牟提尼(Móutínī)（五十三） 娑邏娑邏娑邏吒(Suōluósuōluósuōluózhà)（五十四） 路迦那利也(Lùjiānàlìyě)（五十五） 祇儜(Qínìng)（五十六） 祇儜(Qínìng)（五十七） 時儜力沙婆(Shínìnglìshābó)（五十八） 時那(Shínà)（五十九） 時那(Shínà)（六十） 時那邏沙婆(Shínàluóshābó)（六十一） 莎呵(Suōhā)

『世尊！無論哪個國土誦持此咒，那些惡鬼即使聽聞此咒，對於眾生仍然懷有惡意，兇暴難以馴服，不接受佛法教誨，不生起慈悲之心，我爲了這些惡鬼的緣故，再次宣說此咒來調伏他們。』

『阿車(Āchē)（一） 阿車(Āchē)（二） 牟尼(Móuní)（三） 牟尼(Móuní)（四） 尼休休(Níxiūxiū)（五） 牟尼(Móuní)（六） 牟尼(Móuní)（七） 摩那邏沙婆(Mónàluóshābó)（八） 休休(Xiūxiū)（九） 阿尼羅那荼(Āníluónàtú)（十） 阿多但荼(Āduōdāntú)（十一） 阿多阿提(Āduōātí)（十二） 流咤(Liúzhà)』

【English Translation】 English version Toli-shi (23), Maha-li-shi (24), Shuliu-shuliu (25), Maha-shuliu-shuliu (26), Shuliu-duo (27), Maha-shuliu-shuliu (28), Yu-jiu-mo (29), Chou-mo (30), Chou-mo (31), Chou-mo-na (32), Li-mi (33), Li-mi (34), Xi-li (35), Xi-li (36), Xi-li (37), Xi-li (38), Xi-li (39), Xi-li (40), Xi-li (41), Xi-li (42), Xi-li (43), Xi-li (44), Xi-li (45), Xi-li (46), Ni-mi (47), Ni-mi (48), Xi-ni (49), Xi-ni (50), Muni (51), Muni (52), Muti-ni (53), Suo-luo-suo-luo-suo-luo-zha (54), Lu-jia-na-li-ye (55), Qi-ning (56), Qi-ning (57), Shi-ning-li-sha-po (58), Shi-na (59), Shi-na (60), Shi-na-luo-sha-po (61), Svaha.

'World Honored One! In any country where this mantra is recited, even if those evil spirits hear this mantra, they still harbor evil intentions towards sentient beings, are violent and difficult to subdue, do not accept the teachings of the Dharma, and do not generate compassion. For the sake of these evil spirits, I will further speak this mantra to subdue them.'

'A-che (1), A-che (2), Muni (3), Muni (4), Ni-xiu-xiu (5), Muni (6), Muni (7), Mana-luo-sha-po (8), Xiu-xiu (9), A-ni-luo-na-tu (10), A-duo-dan-tu (11), A-duo-a-ti (12), Liu-zha.'

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(十三)　希尼(十四)　希尼(十五)　希利(十六)　希利(十七)　希利(十八)　希利(十九)　希利(二十)　希利(二十一)　希利(二十二)　希利(二十三)　郁仇摩(二十四)　仇摩(二十五)　仇摩(二十六)　仇摩(二十七)　希梨(二十八)　希梨(二十九)　希梨(三十)　尼利(三十一)　尼利(三十二)　摩訶尼梨(三十三)　三牟陀呼呿(三十四)　阿吒(三十五)　阿吒(三十六)　阿吒(三十七)　陀羅咩呿(三十八)　叉[(口皮)/女]呿(三十九)　叉[(口皮)/女]呿(四十)　卑利癡比(四十一)　阿波(四十二)　泯阇(四十三)　婆由(四十四)　阿迦奢(四十五)　啅啅啅(四十六)　究脾(四十七)　婆窮脾(四十八)　阿叉窮脾(四十九)　視靴窮脾(五十)　薩多伽窮脾(五十一)　邏阇窮脾(五十二)　薩多兜窮脾(五十三)　莎呵」

大方等大集經寶幢分中還本品第十三

於是，十方無量諸佛各各欲還本佛世界。其地即時六種震動，上虛空中雨種種華，微妙伎樂不鼓自鳴，種種諸香而以供養。一切大眾，悉共合掌禮敬諸佛。

爾時，梵天白月香佛言：「世尊！是誰神力成幾福德，于未來世能信受持、讀誦、書寫如是經典？

【現代漢語翻譯】 現代漢語譯本 （十三）希尼（Hini）（十四）希尼（Hini）（十五）希利（Hili）（十六）希利（Hili）（十七）希利（Hili）（十八）希利（Hili）（十九）希利（Hili）（二十）希利（Hili）（二十一）希利（Hili）（二十二）希利（Hili）（二十三）郁仇摩（Yuchoumo）（二十四）仇摩（Choumo）（二十五）仇摩（Choumo）（二十六）仇摩（Choumo）（二十七）希梨（Hili）（二十八）希梨（Hili）（二十九）希梨（Hili）（三十）尼利（Nili）（三十一）尼利（Nili）（三十二）摩訶尼梨（Mahanili）（三十三）三牟陀呼呿（Sanmudahuqie）（三十四）阿吒（Azhai）（三十五）阿吒（Azhai）（三十六）阿吒（Azhai）（三十七）陀羅咩呿（Tuoluomeiqie）（三十八）叉[(口皮)/女]呿（Cha[koupi/nv]qie）（三十九）叉[(口皮)/女]呿（Cha[koupi/nv]qie）（四十）卑利癡比（Bilichibi）（四十一）阿波（Abo）（四十二）泯阇（Minzha）（四十三）婆由（Poyou）（四十四）阿迦奢（Ajiashe）（四十五）啅啅啅（Zhuozhuozhuo）（四十六）究脾（Jiupi）（四十七）婆窮脾（Poqiongpi）（四十八）阿叉窮脾（Achaqiongpi）（四十九）視靴窮脾（Shixueqiongpi）（五十）薩多伽窮脾（Saduogaqiongpi）（五十一）邏阇窮脾（Luozhaqiongpi）（五十二）薩多兜窮脾（Saduodouqiongpi）（五十三）莎呵（Suohe）』

《大方等大集經寶幢分》中還本品第十三

這時，十方無量諸佛各自想要返回他們原本的佛世界。地面立刻發生六種震動，上方的虛空中降下各種各樣的花朵，美妙的音樂無需敲擊便自行響起，各種香氣用來供養。所有大眾都一起合掌，向諸佛禮敬。

這時，梵天白月香佛問佛陀說：『世尊！是誰的神力成就瞭如此的福德，在未來世能夠信受奉持、讀誦、書寫這樣的經典呢？』

【English Translation】 English version (13) Hini (14) Hini (15) Hili (16) Hili (17) Hili (18) Hili (19) Hili (20) Hili (21) Hili (22) Hili (23) Yuchoumo (24) Choumo (25) Choumo (26) Choumo (27) Hili (28) Hili (29) Hili (30) Nili (31) Nili (32) Mahanili (33) Sanmudahuqie (34) Azhai (35) Azhai (36) Azhai (37) Tuoluomeiqie (38) Cha[koupi/nv]qie (39) Cha[koupi/nv]qie (40) Bilichibi (41) Abo (42) Minzha (43) Poyou (44) Ajiashe (45) Zhuozhuozhuo (46) Jiupi (47) Poqiongpi (48) Achaqiongpi (49) Shixueqiongpi (50) Saduogaqiongpi (51) Luozhaqiongpi (52) Saduodouqiongpi (53) Suohe』

The Thirteenth Chapter, Returning to the Original, in the Jewel Banner Section of the Great Collection Sutra of the Great Vaipulya

At that time, the immeasurable Buddhas of the ten directions each wished to return to their original Buddha worlds. The ground immediately shook in six ways, various flowers rained down from the upper void, exquisite music played without being struck, and various fragrances were offered as worship. All the assembly joined their palms together and paid homage to the Buddhas.

Then, Brahma, the Buddha of White Moon Fragrance, said to the Buddha: 'World Honored One! By whose divine power and merit is it that in the future world, one will be able to believe, accept, uphold, recite, and write such a scripture?'

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」

「梵天！皆是十方現在諸佛本願力故，破壞魔眾，除國霜雹暴風惡雨，護持正法，為調眾生宣示正道。亦是諸佛本願力故，來世眾產生就十法，能于未來護持正法，是人亦為諸天所護。

「梵天！若有人能具足念心善意方便，是人則能擁護正法，不貪五欲常修習空，忍辱如地得深大忍，以四攝法攝取眾生，此彼無礙，修行清凈菩提道行寶幢三昧。如是之人，于未來世能護正法，書寫受持讀誦解說。是人捨身，得見十方現在諸佛及比丘僧諸菩薩等，亦聞諸佛所說妙法。聞已即得聖人喜樂，滅除一切不善之法，得生清凈諸佛國土，常聞演說大乘經典，終不生於五滓世界，常得親近娑婆世界如是諸佛。是人於後餘五十年，以佛力故，則能護持如來正法。」

爾時，釋迦牟尼佛告梵天言：「隨是經典流佈之處，其土則無一切惡事惡雨疾病，受者聽者身無患苦、衣食無乏。」

爾時，華幢佛告諸大眾：「若以滿此娑婆世界微妙七寶施十方佛，不如有人于佛滅后餘五十年受持讀誦書寫是經，所得福多先福德。」

佛復告大眾：「假使有人，以恒河沙等上妙七寶施十方佛，不如有人于佛滅后餘五十年，受持、讀誦、書寫是經，所得福多。」

佛說是已，諸天、世人聞已，歡喜信受奉行。

【現代漢語翻譯】 現代漢語譯本： 「梵天啊！這一切都是十方現在諸佛的本願力所致，他們摧毀魔眾，消除國家中的霜凍、冰雹、暴風和惡劣的雨水，護持正法，爲了調伏眾生而宣示正道。這也是諸佛的本願力，使得未來世的眾生能夠成就十種法，從而在未來護持正法，這樣的人也會受到諸天的護佑。 「梵天啊！如果有人能夠具足念心、善意和方便，這個人就能擁護正法，不貪戀五欲，常常修習空性，以忍辱之心如同大地般獲得深厚的忍耐，用四攝法來攝取眾生，做到彼此之間沒有障礙，修行清凈的菩提道，行持寶幢三昧（一種禪定）。這樣的人，在未來世能夠護持正法，書寫、受持、讀誦和解說這部經典。這個人捨棄肉身后，能夠見到十方現在諸佛以及比丘僧和諸菩薩等，也能聽到諸佛所說的微妙佛法。聽聞之後，立即獲得聖人的喜樂，滅除一切不善之法，得以往生清凈的諸佛國土，常常聽聞演說大乘經典，最終不會生於五濁惡世，常常能夠親近娑婆世界這樣的諸佛。這個人在此後的五十年裡，憑藉佛的力量，就能夠護持如來的正法。」 這時，釋迦牟尼佛告訴梵天說：「凡是這部經典流傳的地方，那個地方就不會有一切惡事、惡雨和疾病，接受和聽聞這部經典的人，身體不會有病痛，衣食也不會匱乏。」 這時，華幢佛告訴大眾說：「如果有人用充滿這個娑婆世界（指我們所居住的世界）的微妙七寶來佈施十方諸佛，還不如有人在佛陀滅度后的五十年裡受持、讀誦、書寫這部經典，所獲得的福德比之前的福德還要多。」 佛陀又告訴大眾說：「假設有人，用如同恒河沙數那樣多的上妙七寶來佈施十方諸佛，還不如有人在佛陀滅度后的五十年裡，受持、讀誦、書寫這部經典，所獲得的福德更多。」 佛陀說完這些話后，諸天和世人聽了，都歡喜信受，並依教奉行。

【English Translation】 English version: 『Brahma! All of this is due to the power of the original vows of all the Buddhas of the ten directions in the present. They destroy the hordes of Mara, eliminate frost, hail, storms, and evil rain in countries, protect the Dharma, and proclaim the right path to tame sentient beings. It is also due to the power of the original vows of the Buddhas that sentient beings in the future will achieve ten dharmas, thereby protecting the Dharma in the future. Such people will also be protected by the devas.』 『Brahma! If someone can possess mindfulness, good intentions, and skillful means, that person will be able to uphold the Dharma, not be greedy for the five desires, constantly practice emptiness, have patience like the earth and attain deep endurance, use the four means of gathering to embrace sentient beings, be free from obstacles, cultivate the pure Bodhi path, and practice the Samadhi of the Jeweled Banner (a type of meditation). Such a person, in the future, will be able to protect the Dharma, write, receive, recite, and explain this scripture. When this person abandons their body, they will be able to see all the Buddhas of the ten directions in the present, as well as the Bhikshu Sangha and all the Bodhisattvas, and also hear the wonderful Dharma spoken by the Buddhas. Upon hearing it, they will immediately attain the joy of the sages, eliminate all unwholesome dharmas, be reborn in the pure Buddha lands, constantly hear the exposition of the Mahayana scriptures, and will never be born in the five turbid worlds. They will always be able to be close to such Buddhas in the Saha world. This person, in the subsequent fifty years, through the power of the Buddha, will be able to uphold the Tathagata's Dharma.』 At that time, Shakyamuni Buddha said to Brahma, 『Wherever this scripture is circulated, that place will be free from all evil events, evil rain, and diseases. Those who receive and hear this scripture will have no physical suffering, and will not lack clothing or food.』 At that time, Buddha Huazhuang told the assembly, 『If one were to offer the ten directions of Buddhas with the exquisite seven treasures that fill this Saha world (referring to the world we live in), it would not be as meritorious as someone who, in the fifty years after the Buddha's Parinirvana, receives, recites, and writes this scripture. The merit obtained is greater than the previous merit.』 The Buddha further told the assembly, 『Suppose someone were to offer the ten directions of Buddhas with exquisite seven treasures as numerous as the sands of the Ganges River, it would not be as meritorious as someone who, in the fifty years after the Buddha's Parinirvana, receives, recites, and writes this scripture. The merit obtained is even greater.』 After the Buddha spoke these words, the devas and people of the world heard them, and they joyfully believed, accepted, and practiced accordingly.

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大方等大集經卷第二十一

◎「安伽邏(一)　安伽邏(二)　半伽邏(三)　婆婆伽邏(四)　婆邏[(口*皮)/女]伽邏(五)　婆蛇比呵(六)　曼啰婆毗(七)　阿㖉(八)　阿呿婆泠(九)　題咩(十)　度慕泯(十一)　翹婆知(十二)　翹由離(十三)　三摩婆阿尼(十四)　三摩多婆提泠(十五)　阿彌(十六)　阿移(十七)　陀摩翹阇(十八)　彌啰㝹破梨(十九)　破羅波泯(二十)　伽濘(二十一)　伽耶婆[這-言+羼]泯(二十二)　希利(二十三)　希提(二十四)　希羅(二十五)　翹希羅(二十六)　譫婆提(二十七)　婆迦斯(二十八)　咤迦泯(二十九)　咤伽嘙羅泯(三十)　伽那嘙呵泯(三十一)　希利泯(三十二)　尸利泯(三十三)　頻地利嘙泯(三十四)　具婆希(三十五)　酬泠(三十六)　彌啰酬泠(三十七)　酬蓰(三十八)　阿其離(三十九)　阿婆彌(四十)　婆利也(四十一)　多哆且(四十二)　富流(四十三)　希利(四十四)　戰地離(四十五)　摩陀彌(四十六)　陀彌(四十七)　究周流(四十八)　牟周流(四十九)　阿遮吒(五十)　至利(五十一)　至彌利(五十二)　遮婆呵(五十三)　周婆(五十四)　周婁(五

十五)　迷啰嘙呵(五十六)　究婁(五十七)　婆羅究洞(五十八)(他公切)　究侗(五十九)　摩訶婆邏娑(六十)　𧯞侗(六十一)　𧯞侗(六十二)　摩訶薩哆希力陀蛇(六十三)　富罷(六十四)　修富罷(六十五)　度摩波利呵利(六十六)　呵婆移(六十七)　流之濘(六十八)　迦邏叉(六十九)　阿陀摩兜(七十)　比婆呵(七十一)　提提利(七十二)　摩摩利(七十三)　波舍呿(七十四)　或或邏(七十五)　路迦比那蛇迦(七十六)　婆時利(七十七)　嘙時羅陀吟(七十八)　婆時離陀提(七十九)　斫迦羅婆時離(八十)　遮居離(八十一)　遮迦羅嘙提(八十二)　陀吟(八十三)　陀吟(八十四)　婆泠(八十五)　牟離咤吟(八十六)　休休吟(八十七)　多伽頻婆吟(八十八)　舍利奢(八十九)　流流周(九十)　之利周利(九十一)　牟吟慕陀吟(九十二)　慕荼濘(九十三)　慕荼濘(九十四)　伽伽羅尼(九十五)　牟荼濘(九十六)　散婆邏牟荼濘(九十七)　提提羅蛇尼(九十八)　摩醯首羅邏蛇尼(九十九)　律師婆尼(一百)　陀邏嘙至(百一)　戰荼邏素咩(百二)　薩婆薩寫阿提㗭多(百三)　車陀兜嘙阿那(百四)　摩彌尼(百五)　嘙邏邏提(百

【現代漢語翻譯】 現代漢語譯本 迷啰嘙呵（Miluopohe，音譯，無具體含義） 究婁（Jiulu，音譯，無具體含義） 婆羅究洞（Polajiudong，音譯，無具體含義） 究侗（Jiudong，音譯，無具體含義） 摩訶婆邏娑（Mohepoluosuo，音譯，無具體含義） 𧯞侗（Yidong，音譯，無具體含義） 𧯞侗（Yidong，音譯，無具體含義） 摩訶薩哆希力陀蛇（Mohesaduoxilituoshe，音譯，無具體含義） 富罷（Fuba，音譯，無具體含義） 修富罷（Xiufuba，音譯，無具體含義） 度摩波利呵利（Dumopolihali，音譯，無具體含義） 呵婆移（Hehayi，音譯，無具體含義） 流之濘（Liuzhining，音譯，無具體含義） 迦邏叉（Jialuocha，音譯，無具體含義） 阿陀摩兜（Aotoumotou，音譯，無具體含義） 比婆呵（Bipohe，音譯，無具體含義） 提提利（Titiili，音譯，無具體含義） 摩摩利（Momoli，音譯，無具體含義） 波舍呿（Posheqie，音譯，無具體含義） 或或邏（Huohuo luo，音譯，無具體含義） 路迦比那蛇迦（Lujiabinashijia，音譯，無具體含義） 婆時利（Posheli，音譯，無具體含義） 嘙時羅陀吟（Posheluotuoyin，音譯，無具體含義） 婆時離陀提（Poshelituoti，音譯，無具體含義） 斫迦羅婆時離（Zhuojialuoposheli，音譯，無具體含義） 遮居離（Zhejuli，音譯，無具體含義） 遮迦羅嘙提（Zhejioluopoti，音譯，無具體含義） 陀吟（Tuoyin，音譯，無具體含義） 陀吟（Tuoyin，音譯，無具體含義） 婆泠（Poling，音譯，無具體含義） 牟離咤吟（Moulituoyin，音譯，無具體含義） 休休吟（Xiuxiuyin，音譯，無具體含義） 多伽頻婆吟（Duojiapinboyin，音譯，無具體含義） 舍利奢（Shelisha，音譯，無具體含義） 流流周（Liuliuzhou，音譯，無具體含義） 之利周利（Zhilizhouli，音譯，無具體含義） 牟吟慕陀吟（Mouyinmutuoyin，音譯，無具體含義） 慕荼濘（Mutuning，音譯，無具體含義） 慕荼濘（Mutuning，音譯，無具體含義） 伽伽羅尼（Jiajialuoni，音譯，無具體含義） 牟荼濘（Mutuning，音譯，無具體含義） 散婆邏牟荼濘（Sanpolamutuning，音譯，無具體含義） 提提羅蛇尼（Titiiluosheni，音譯，無具體含義） 摩醯首羅邏蛇尼（Moheshuoluosheni，音譯，無具體含義） 律師婆尼（Lushiboni，音譯，無具體含義） 陀邏嘙至（Tuoluopozhi，音譯，無具體含義） 戰荼邏素咩（Zhanduluosumei，音譯，無具體含義） 薩婆薩寫阿提㗭多（Sabosaxieadituoduo，音譯，無具體含義） 車陀兜嘙阿那（Chetuodoupouna，音譯，無具體含義） 摩彌尼（Momini，音譯，無具體含義） 嘙邏邏提（Poluoluoti，音譯，無具體含義）

【English Translation】 English version Miluopohe (transliteration, no specific meaning) Jiulu (transliteration, no specific meaning) Polajiudong (transliteration, no specific meaning) Jiudong (transliteration, no specific meaning) Mohepoluosuo (transliteration, no specific meaning) Yidong (transliteration, no specific meaning) Yidong (transliteration, no specific meaning) Mohesaduoxilituoshe (transliteration, no specific meaning) Fuba (transliteration, no specific meaning) Xiufuba (transliteration, no specific meaning) Dumopolihali (transliteration, no specific meaning) Hehayi (transliteration, no specific meaning) Liuzhining (transliteration, no specific meaning) Jialuocha (transliteration, no specific meaning) Aotoumotou (transliteration, no specific meaning) Bipohe (transliteration, no specific meaning) Titiili (transliteration, no specific meaning) Momoli (transliteration, no specific meaning) Posheqie (transliteration, no specific meaning) Huohuo luo (transliteration, no specific meaning) Lujiabinashijia (transliteration, no specific meaning) Posheli (transliteration, no specific meaning) Posheluotuoyin (transliteration, no specific meaning) Poshelituoti (transliteration, no specific meaning) Zhuojialuoposheli (transliteration, no specific meaning) Zhejuli (transliteration, no specific meaning) Zhejioluopoti (transliteration, no specific meaning) Tuoyin (transliteration, no specific meaning) Tuoyin (transliteration, no specific meaning) Poling (transliteration, no specific meaning) Moulituoyin (transliteration, no specific meaning) Xiuxiuyin (transliteration, no specific meaning) Duojiapinboyin (transliteration, no specific meaning) Shelisha (transliteration, no specific meaning) Liuliuzhou (transliteration, no specific meaning) Zhilizhouli (transliteration, no specific meaning) Mouyinmutuoyin (transliteration, no specific meaning) Mutuning (transliteration, no specific meaning) Mutuning (transliteration, no specific meaning) Jiajialuoni (transliteration, no specific meaning) Mutuning (transliteration, no specific meaning) Sanpolamutuning (transliteration, no specific meaning) Titiiluosheni (transliteration, no specific meaning) Moheshuoluosheni (transliteration, no specific meaning) Lushiboni (transliteration, no specific meaning) Tuoluopozhi (transliteration, no specific meaning) Zhanduluosumei (transliteration, no specific meaning) Sabosaxieadituoduo (transliteration, no specific meaning) Chetuodoupouna (transliteration, no specific meaning) Momini (transliteration, no specific meaning) Poluoluoti (transliteration, no specific meaning)

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六)　烏阇其離(百七)　比比那(百八)　嘙那訶邏(百九)　復佛吟(百一十)　仇留(百一十一)　仇留(百一十二)　牟留(百一十三)　牟留(百一十四)　希希(百一十五)　希希(百一十六)　阿邏(百一十七)　阿邏(百一十八)　迦迦荼嘙呵(百一十九)　希希多(百二十)　阿由那(百二十一)　鞬荼譫婆斯(百二十二)　竭陀尼(百二十三)　阿嘙阿呵濘(百二十四)　末力伽比流(百二十五)　破羅薩哆(百二十六)　阿路沙嘙提(百二十七)　希利希利(百二十八)　夜哆婆阇蛇(百二十九)　莎其羅(百三十)　夜哆波蘭遮(百三十一)　希力陀婆呵(百三十二)　薩多波利嘙嘙(百三十三)　末力伽毗盧呵尼(百三十四)　阿遮邏佛提(百三十五)　陀蛇波羅邏遮波遮蛇(百三十六)　賓荼希力陀蛇(百三十七)　戰陀邏嘙邏濘(百三十八)　阿遮吟輸陀濘(百三十九)　波邏冀邏摩力伽(百四十)　伊邏(百四十一)　婆邏冀邏摩力伽(百四十二)　伊邏(百四十三)　伊利吟(百四十四)　波臘脾(百四十五)　婆羅嘙邏泯(百四十六)　薩婆邏多哆(百四十七)　薩多㝹竭脾(百四十八)　阿那嘙邏那伏律泯(百四十九)　阿羅荼(百五十)　安伽吟(百五十一)　舍彌尼(百

【現代漢語翻譯】 現代漢語譯本 烏阇其離（Ujjakkhali，一種草藥） 比比那（Bibina，一種植物） 嘙那訶邏（Panahara，一種樹木） 復佛吟（Puna-bhavam，再生） 仇留（Kuru，一種鳥） 仇留（Kuru，一種鳥） 牟留（Muru，一種鳥） 牟留（Muru，一種鳥） 希希（Hihī，一種聲音） 希希（Hihī，一種聲音） 阿邏（Ara，一種聲音） 阿邏（Ara，一種聲音） 迦迦荼嘙呵（Kakatapaha，一種鳥） 希希多（Hihita，一種聲音） 阿由那（Ayona，一種植物） 鞬荼譫婆斯（Kanda-jambhas，一種植物） 竭陀尼（Gadhani，一種植物） 阿嘙阿呵濘（Apa-ahani，一種植物） 末力伽比流（Malika-biru，一種植物） 破羅薩哆（Parasadha，一種植物） 阿路沙嘙提（Alusa-bhati，一種植物） 希利希利（Hili-hili，一種聲音） 夜哆婆阇蛇（Yata-bhaja-sa，一種聲音） 莎其羅（Sakira，一種植物） 夜哆波蘭遮（Yata-paranca，一種植物） 希力陀婆呵（Hili-dhava-ha，一種聲音） 薩多波利嘙嘙（Sata-pari-paha，一種植物） 末力伽毗盧呵尼（Malika-biruhani，一種植物） 阿遮邏佛提（Acala-buddhi，不動搖的智慧） 陀蛇波羅邏遮波遮蛇（Dasa-paralaja-pacasa，一種聲音） 賓荼希力陀蛇（Pinda-hili-dasa，一種聲音） 戰陀邏嘙邏濘（Candala-parani，一種植物） 阿遮吟輸陀濘（Aca-gimsudani，一種植物） 波邏冀邏摩力伽（Para-jila-malika，一種植物） 伊邏（Ila，一種植物） 婆邏冀邏摩力伽（Bhara-jila-malika，一種植物） 伊邏（Ila，一種植物） 伊利吟（Ili-gim，一種聲音） 波臘脾（Parapi，一種植物） 婆羅嘙邏泯（Bhara-pala-min，一種植物） 薩婆邏多哆（Sarva-rata-tata，一切的快樂） 薩多㝹竭脾（Sata-kaja-pi，一種植物） 阿那嘙邏那伏律泯（Ana-pala-na-vut-min，一種植物） 阿羅荼（Arotha，一種植物） 安伽吟（Anga-gim，一種聲音） 舍彌尼（Samini，一種植物）

【English Translation】 English version Ujjakkhali (a type of herb) Bibina (a type of plant) Panahara (a type of tree) Puna-bhavam (rebirth) Kuru (a type of bird) Kuru (a type of bird) Muru (a type of bird) Muru (a type of bird) Hihī (a type of sound) Hihī (a type of sound) Ara (a type of sound) Ara (a type of sound) Kakatapaha (a type of bird) Hihita (a type of sound) Ayona (a type of plant) Kanda-jambhas (a type of plant) Gadhani (a type of plant) Apa-ahani (a type of plant) Malika-biru (a type of plant) Parasadha (a type of plant) Alusa-bhati (a type of plant) Hili-hili (a type of sound) Yata-bhaja-sa (a type of sound) Sakira (a type of plant) Yata-paranca (a type of plant) Hili-dhava-ha (a type of sound) Sata-pari-paha (a type of plant) Malika-biruhani (a type of plant) Acala-buddhi (unwavering wisdom) Dasa-paralaja-pacasa (a type of sound) Pinda-hili-dasa (a type of sound) Candala-parani (a type of plant) Aca-gimsudani (a type of plant) Para-jila-malika (a type of plant) Ila (a type of plant) Bhara-jila-malika (a type of plant) Ila (a type of plant) Ili-gim (a type of sound) Parapi (a type of plant) Bhara-pala-min (a type of plant) Sarva-rata-tata (all happiness) Sata-kaja-pi (a type of plant) Ana-pala-na-vut-min (a type of plant) Arotha (a type of plant) Anga-gim (a type of sound) Samini (a type of plant)

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五十二)　比婆羅婆俞希(百五十三)　阿希多(百五十四)　阿婆希(百五十五)　尼邏嘙蛇嘙(百五十六)　阿之羅末力伽(百五十七)　邏嘙那(百五十八)　羅仇婆吟(百五十九)　犁勒那朋舍(百六十)　陀摩伽蛇(百六十一)　阇羅戰陀(百六十二)　三牟陀羅嘙提(百六十三)　摩訶復多脾比伽嘙三牟陀(百六十四)　陀羅尼牟陀離那(百六十五)　摩呿牟陀邏(百六十六)　娑邏婆提(百六十七)　思比陀牟陀(百六十八)　阿嘙多尼(百六十九)　婆婆多尼(百七十)　慕迦邏(百七十一)　比豆多邏斯那(百七十二)　廁提牟地離都思(百七十三)　移迦之(百七十四)　卑利癡比迦蛇(百七十五)　嘙呵嘙呵冀荼(百七十六)　迦嘙咤(百七十七)　尼羅波羅提多希力陀陀蛇(百七十八)　三牟陀多陀羅尼(百七十九)　陀羅(百八十)　陀羅(百八十一)　陀羅(百八十二)　彈提羅(百八十三)　彈提羅休尼羅薩婆希力陀蛇勿陀離都思阇咤(百八十四)　阇婆咜(百八十五)　阇呿[(口*皮)/女]咤(百八十六)　修摩提(百八十七)　摩提(百八十八)　摩訶復多勿陀離多(百八十九)　易翹之散迦羅(百九十)　婆荼蛇多那尼(百九十一)　首力多復多(百九十二)　伊彌尼彌尼

【現代漢語翻譯】 現代漢語譯本 五十二) 比婆羅婆俞希 (Bhi-ba-la-po-yu-xi)：（含義不明） 阿希多 (A-xi-duo)：（含義不明） 阿婆希 (A-po-xi)：（含義不明） 尼邏嘙蛇嘙 (Ni-luo-po-she-po)：（含義不明） 阿之羅末力伽 (A-zhi-luo-mo-li-qie)：（含義不明） 邏嘙那 (Luo-po-na)：（含義不明） 羅仇婆吟 (Luo-chou-po-yin)：（含義不明） 犁勒那朋舍 (Li-le-na-peng-she)：（含義不明） 陀摩伽蛇 (Tuo-mo-qie-she)：（含義不明） 阇羅戰陀 (She-luo-zhan-tuo)：（含義不明） 三牟陀羅嘙提 (San-mou-tuo-luo-po-ti)：（含義不明） 摩訶復多脾比伽嘙三牟陀 (Mo-he-fu-duo-pi-bi-qie-po-san-mou-tuo)：（含義不明） 陀羅尼牟陀離那 (Tuo-luo-ni-mou-tuo-li-na)：（含義不明） 摩呿牟陀邏 (Mo-qie-mou-tuo-luo)：（含義不明） 娑邏婆提 (Suo-luo-po-ti)：（含義不明） 思比陀牟陀 (Si-bi-tuo-mou-tuo)：（含義不明） 阿嘙多尼 (A-po-duo-ni)：（含義不明） 婆婆多尼 (Po-po-duo-ni)：（含義不明） 慕迦邏 (Mu-jia-luo)：（含義不明） 比豆多邏斯那 (Bi-dou-duo-luo-si-na)：（含義不明） 廁提牟地離都思 (Ce-ti-mou-di-li-dou-si)：（含義不明） 移迦之 (Yi-jia-zhi)：（含義不明） 卑利癡比迦蛇 (Bei-li-chi-bi-qie-she)：（含義不明） 嘙呵嘙呵冀荼 (Po-he-po-he-ji-tu)：（含義不明） 迦嘙咤 (Jia-po-zha)：（含義不明） 尼羅波羅提多希力陀陀蛇 (Ni-luo-bo-luo-ti-duo-xi-li-tuo-tuo-she)：（含義不明） 三牟陀多陀羅尼 (San-mou-tuo-duo-tuo-luo-ni)：（含義不明） 陀羅 (Tuo-luo)：（含義不明） 陀羅 (Tuo-luo)：（含義不明） 陀羅 (Tuo-luo)：（含義不明） 彈提羅 (Tan-ti-luo)：（含義不明） 彈提羅休尼羅薩婆希力陀蛇勿陀離都思阇咤 (Tan-ti-luo-xiu-ni-luo-sa-po-xi-li-tuo-she-wu-tuo-li-dou-si-she-zha)：（含義不明） 阇婆咜 (She-po-tuo)：（含義不明） 阇呿[(口皮)/女]咤 (She-qu-[(koupi)/nv]-zha)：（含義不明） 修摩提 (Xiu-mo-ti)：（含義不明） 摩提 (Mo-ti)：（含義不明） 摩訶復多勿陀離多 (Mo-he-fu-duo-wu-tuo-li-duo)：（含義不明） 易翹之散迦羅 (Yi-qiao-zhi-san-jia-luo)：（含義不明） 婆荼蛇多那尼 (Po-tu-she-duo-na-ni)：（含義不明） 首力多復多 (Shou-li-duo-fu-duo)：（含義不明） 伊彌尼彌尼 (Yi-mi-ni-mi-ni)：（含義不明）

【English Translation】 English version 52) Bhi-ba-la-po-yu-xi: (Meaning unclear) A-xi-duo: (Meaning unclear) A-po-xi: (Meaning unclear) Ni-luo-po-she-po: (Meaning unclear) A-zhi-luo-mo-li-qie: (Meaning unclear) Luo-po-na: (Meaning unclear) Luo-chou-po-yin: (Meaning unclear) Li-le-na-peng-she: (Meaning unclear) Tuo-mo-qie-she: (Meaning unclear) She-luo-zhan-tuo: (Meaning unclear) San-mou-tuo-luo-po-ti: (Meaning unclear) Mo-he-fu-duo-pi-bi-qie-po-san-mou-tuo: (Meaning unclear) Tuo-luo-ni-mou-tuo-li-na: (Meaning unclear) Mo-qie-mou-tuo-luo: (Meaning unclear) Suo-luo-po-ti: (Meaning unclear) Si-bi-tuo-mou-tuo: (Meaning unclear) A-po-duo-ni: (Meaning unclear) Po-po-duo-ni: (Meaning unclear) Mu-jia-luo: (Meaning unclear) Bi-dou-duo-luo-si-na: (Meaning unclear) Ce-ti-mou-di-li-dou-si: (Meaning unclear) Yi-jia-zhi: (Meaning unclear) Bei-li-chi-bi-qie-she: (Meaning unclear) Po-he-po-he-ji-tu: (Meaning unclear) Jia-po-zha: (Meaning unclear) Ni-luo-bo-luo-ti-duo-xi-li-tuo-tuo-she: (Meaning unclear) San-mou-tuo-duo-tuo-luo-ni: (Meaning unclear) Tuo-luo: (Meaning unclear) Tuo-luo: (Meaning unclear) Tuo-luo: (Meaning unclear) Tan-ti-luo: (Meaning unclear) Tan-ti-luo-xiu-ni-luo-sa-po-xi-li-tuo-she-wu-tuo-li-dou-si-she-zha: (Meaning unclear) She-po-tuo: (Meaning unclear) She-qu-[(kou*pi)/nv]-zha: (Meaning unclear) Xiu-mo-ti: (Meaning unclear) Mo-ti: (Meaning unclear) Mo-he-fu-duo-wu-tuo-li-duo: (Meaning unclear) Yi-qiao-zhi-san-jia-luo: (Meaning unclear) Po-tu-she-duo-na-ni: (Meaning unclear) Shou-li-duo-fu-duo: (Meaning unclear) Yi-mi-ni-mi-ni: (Meaning unclear)

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(百九十三)　婆遮尼(百九十四)　輸沙薩遮尼(百九十五)　牟地離多遮利也何提咩那(百九十六)　婆比哆(百九十七)　阿那若哆(百九十八)　摩訶富若三牟遮蛇[(口皮)/女]多羅摩呵加留尼迦牟地離多(百九十九)　薩婆三藐波羅提般(二百)　至邏阇羅兜(二百一)　薩[(口皮)/女]尼梨(二百二)　薩婆牟尼婆羅沙娑摩訶迦留那三摩提若那若那婆離難(二百三)　咩啰多竭毗(二百四)　比利也比利也(二百五)　婆梨那提㗭多(二百六)　薩婆復都波蛇(二百七)　娑呵(二百八)」 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第二十二

北涼天竺三藏曇無讖譯

虛空目分第十之一初聲聞品第一

爾時，世尊故在欲色二界中間大寶坊中，與無量比丘僧諸大菩薩，圍繞說法。

時舍利弗、目揵連等，出家未久，以舍利弗、目連因緣，說聲聞法雜四真諦。爾時，眾中有諸人輩，本是外道，諸根闇鈍自謂有智，起大憍慢，增長色慢、欲慢、無明慢、勝慢、非法慢，未得第二第三第四沙門果證。是故如來為如是等，宣說中道，為離如是惡煩惱故。如來說是中道義時，如是諸人各各論說斷見、我見。爾時，世尊即作是念：「哀哉

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！諸人本外道故，雖入佛法猶生大慢，于未得中而生得想，于未知中而生知想，于如來法中而不修行。雖順四諦，而不能得四無礙智，乃至不得第四果證。」

爾時，世尊二手舉捉瞻婆華鬘，發大誓願，以願力故，于華鬘中出生四寶：一、帝釋寶；二、天光寶；三、金剛光寶；四、勝諸光寶。一一寶中出大光明，遍照此間娑婆世界，光明出已擲之虛空。時華鬘中說是偈言：

「雖除鬚髮不去結，　　被服染衣不離染， 　示佛為師不隨教，　　如是之人污大眾。 　如來宣說正法時，　　而復不能至心聽， 　是人不得真實義，　　亦不能離諸煩惱。 　若能睹見實法性，　　是能破壞無明慢； 　若有親近善知識，　　是人速得甘露味； 　若能呵責于生死，　　是則能得到彼岸； 　是人具足戒多聞，　　亦具禪定智慧聚。 　若人慾壞煩惱魔，　　遠離陰魔及死魔， 　摧伏天魔諸眷屬，　　常當親近無上尊。」

說是偈已，聲聞弟子有憍慢者，咸作是念：「如來知我並有污心，是故為我說如是偈。」即時心中生大慚愧；及四天下佛諸弟子，亦復如是生慚愧心，於一念頃悉來集會。

爾時，無量百千萬億聲聞大眾悉來聚集。於是佛知眾會已定，即為宣說雜四真諦。

時此寶鬘直往南

【現代漢語翻譯】 現代漢語譯本：這些人原本是外道，所以即使進入佛法，仍然會產生很大的傲慢，對於沒有得到的境界卻認為自己已經得到，對於不瞭解的道理卻認為自己已經瞭解，對於如來的教法也不去修行。雖然順應四諦（苦、集、滅、道），卻不能獲得四無礙智（法無礙智、義無礙智、辭無礙智、樂說無礙智），甚至不能證得第四果（阿羅漢果）。 當時，世尊雙手舉起瞻婆（一種香花）花鬘，發下大誓願，因為願力的緣故，在花鬘中生出四種寶物：一、帝釋寶（帝釋天所擁有的寶物）；二、天光寶（散發天界光芒的寶物）；三、金剛光寶（如同金剛般堅硬發光的寶物）；四、勝諸光寶（超越一切光芒的寶物）。每一種寶物都發出巨大的光明，遍照這個娑婆世界（我們所居住的世界），光明發出后，將寶物拋向虛空。這時，花鬘中說出這樣的偈語： 『雖然剃除了鬚髮，卻去除不了內心的煩惱結縛，身穿染色的袈裟，卻不能遠離內心的污染，表面上以佛為師，卻不遵循佛的教導，這樣的人會玷污大眾。如來宣說正法的時候，卻不能至誠用心聽聞，這樣的人不能得到真實的意義，也不能脫離各種煩惱。如果能夠見到實法的本性，就能破除無明和傲慢；如果能夠親近善知識，這個人就能迅速得到甘露的滋味；如果能夠呵斥生死輪迴，就能到達彼岸；這樣的人具足戒律、廣聞佛法，也具足禪定和智慧。如果有人想要摧毀煩惱魔，遠離五陰魔（色、受、想、行、識）和死魔，降伏天魔及其眷屬，就應當常常親近無上尊（佛）。』 說完偈語后，聲聞弟子中那些有傲慢心的人，都這樣想：『如來知道我們有污穢的心，所以才為我們說這樣的偈語。』立刻心中生起很大的慚愧；以及四大部洲（指須彌山周圍的四大洲）的佛弟子，也同樣生起慚愧心，在一念之間都來到這裡。 當時，無量百千萬億的聲聞大眾都來聚集。這時，佛知道大眾已經聚集完畢，就為他們宣說雜四真諦（苦、集、滅、道四種真理）。 這時，這個寶鬘直接向南方飛去。

【English Translation】 English version: These people were originally from other paths, so even if they enter the Buddha's teachings, they still generate great arrogance. They think they have attained what they have not, they think they know what they do not, and they do not practice the Tathagata's Dharma. Although they follow the Four Noble Truths (dukkha, samudaya, nirodha, magga), they cannot attain the Four Unimpeded Knowledges (knowledge of the Dharma, knowledge of the meaning, knowledge of the language, and knowledge of eloquence), and they cannot even attain the fourth fruit (arahantship). At that time, the World Honored One held up a champaka (a fragrant flower) garland with both hands and made a great vow. Because of the power of the vow, four treasures were born from the garland: first, the Indra treasure (a treasure possessed by Indra); second, the heavenly light treasure (a treasure that emits heavenly light); third, the vajra light treasure (a treasure that shines like a diamond); and fourth, the supreme light treasure (a treasure that surpasses all light). Each treasure emitted great light, illuminating the Saha world (the world we live in), and after the light was emitted, the treasures were thrown into the void. At this time, the garland spoke this verse: 'Although they shave their beards and hair, they do not remove the knots of affliction; although they wear dyed robes, they do not leave behind defilement; although they show the Buddha as their teacher, they do not follow the teachings. Such people defile the assembly. When the Tathagata proclaims the true Dharma, they cannot listen with sincere hearts. Such people cannot obtain the true meaning, nor can they be free from all afflictions. If one can see the true nature of reality, one can destroy ignorance and arrogance; if one can be close to a good teacher, one can quickly obtain the taste of nectar; if one can rebuke the cycle of birth and death, one can reach the other shore; such a person is complete with precepts, has heard much of the Dharma, and is also complete with samadhi and wisdom. If one wants to destroy the demon of affliction, stay away from the five skandha demons (form, feeling, perception, mental formations, and consciousness) and the demon of death, and subdue the heavenly demons and their retinue, one should always be close to the Supreme One (the Buddha).' After speaking the verse, those among the Sravaka disciples who had arrogance thought, 'The Tathagata knows that we have defiled minds, so he spoke this verse for us.' Immediately, great shame arose in their hearts; and the Buddha's disciples in the four continents (referring to the four continents around Mount Sumeru) also felt ashamed, and in an instant, they all came here. At that time, countless hundreds of thousands of millions of Sravaka disciples gathered. Then, the Buddha knew that the assembly was complete, and he proclaimed the mixed Four Noble Truths (the four truths of suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering) for them. At this time, the treasure garland flew directly to the south.

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方，過九萬二千恒河沙等諸佛世界，彼有世界名金剛光藏，其土眾生具足五滓。有佛、世尊，號金剛光明功德如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，亦為四眾宣說如是雜四真諦法。而彼會中有諸菩薩、聲聞四眾：比丘、比丘尼、優婆塞、優婆夷，見是寶鬘大光明已，觀察四方。仰見寶鬘在佛頂上虛空中住，即白佛言：「世尊！如是寶鬘從何處來？誰之所遣？」

彼佛答曰：「善男子！北方去此，九萬二千恒河沙等諸佛世界，彼有世界名曰娑婆。有佛、世尊，號釋迦牟尼如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，亦為具足五滓眾生宣說開示雜四諦法，如我今於此土無異。

「善男子！彼佛世界所有眾生，甚大癡闇粗獷輕躁，生大憍慢多作惡業難調難解，是故釋迦牟尼如來為此大集，于大集中演說正法，為壞如是諸大惡事。彼世界中所有眾生，于未得中而作得想，于未證中而作證想，于未修中而作修想。是故彼佛為大眾說法，如法修行，為壞如是大憍慢故，為得盡智及無生智，將欲宣說虛空目法行。為得聲聞緣覺佛果，欲開如來無上法藏。是故彼佛遣此寶鬘，從我索欲。我今與之，並欲以是法目陀羅尼贈彼為信。能作無

【現代漢語翻譯】 現代漢語譯本：

在東方，經過九萬二千個恒河沙數般的諸佛世界，有一個世界名為金剛光藏，那裡的眾生具足五濁（五種污穢：劫濁、見濁、煩惱濁、眾生濁、命濁）。那裡有一位佛，世尊，號為金剛光明功德如來（如來是佛的十號之一，意為「如實而來」）、應（應供，值得受人供養）、正遍知（對一切法普遍而正確的知曉）、明行足（智慧和德行都圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（修行者中的最高者）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人），也為四眾（比丘、比丘尼、優婆塞、優婆夷）宣說這樣雜糅的四聖諦法（苦、集、滅、道）。在那法會中，有諸菩薩、聲聞四眾：比丘、比丘尼、優婆塞、優婆夷，見到這寶鬘大光明后，觀察四方。抬頭看見寶鬘在佛的頭頂上虛空中停留，就對佛說：『世尊！這樣的寶鬘是從哪裡來的？是誰派來的？』

那位佛回答說：『善男子！從北方經過九萬二千個恒河沙數般的諸佛世界，有一個世界名為娑婆（意為「堪忍」，指我們所居住的世界）。那裡有一位佛，世尊，號為釋迦牟尼如來（釋迦牟尼是佛的本名，意為「釋迦族的聖人」）、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，也為具足五濁的眾生宣說開示雜糅的四諦法，就像我現在在這裡一樣。

『善男子！那個佛世界的所有眾生，非常愚癡黑暗，粗魯輕浮，生起很大的驕慢，多作惡業，難以調伏難以理解，所以釋迦牟尼如來爲了這個大集會，在大集會中演說正法，爲了破除這些大惡事。那個世界中的所有眾生，對於沒有得到的卻認為得到了，對於沒有證悟的卻認為證悟了，對於沒有修行的卻認為修行了。所以那位佛為大眾說法，如法修行，爲了破除這樣的大驕慢，爲了得到盡智（斷盡煩惱的智慧）和無生智（不生不滅的智慧），將要宣說虛空目法行（一種修行方法）。爲了得到聲聞（聽聞佛法而修行的人）、緣覺（不需佛陀教導，自己覺悟的人）、佛果，想要開啟如來無上的法藏。所以那位佛派遣這個寶鬘，向我索取。我現在把它給他，並且想要把這個法目陀羅尼（一種咒語）贈送給他作為信物。能作無』

【English Translation】 English version:

To the east, passing through ninety-two thousand Ganges River sands of Buddha worlds, there is a world named Vajra Light Treasury, where the beings are filled with the five defilements (five impurities: kalpa defilement, view defilement, affliction defilement, sentient being defilement, and life defilement). There is a Buddha, a World Honored One, named Vajra Light Merit Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'thus come'), Arhat (worthy of offerings), Samyaksambuddha (perfectly and correctly enlightened), Vidyacharana Sampanna (perfect in wisdom and conduct), Sugata (gone to bliss), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (World Honored One), who also proclaims the mixed Four Noble Truths (suffering, origin, cessation, and path) to the four assemblies (monks, nuns, laymen, and laywomen). In that assembly, there were Bodhisattvas and the four assemblies of Shravakas (monks, nuns, laymen, and laywomen), who, upon seeing the great light of this jeweled garland, looked in all directions. Looking up, they saw the jeweled garland staying in the void above the Buddha's head, and they said to the Buddha, 'World Honored One! Where did this jeweled garland come from? Who sent it?'

That Buddha replied, 'Good men! To the north, passing through ninety-two thousand Ganges River sands of Buddha worlds, there is a world named Saha (meaning 'enduring,' referring to the world we live in). There is a Buddha, a World Honored One, named Shakyamuni Tathagata (Shakyamuni is the Buddha's given name, meaning 'sage of the Shakya clan'), Arhat, Samyaksambuddha, Vidyacharana Sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, and Bhagavan, who also proclaims and reveals the mixed Four Noble Truths to beings filled with the five defilements, just as I do here.

'Good men! All the beings in that Buddha world are extremely ignorant and dark, coarse and frivolous, giving rise to great arrogance, committing many evil deeds, difficult to tame and difficult to understand. Therefore, Shakyamuni Tathagata, for this great assembly, expounds the Dharma in the great assembly, in order to destroy these great evils. All the beings in that world think they have attained what they have not attained, think they have realized what they have not realized, and think they have practiced what they have not practiced. Therefore, that Buddha teaches the Dharma to the assembly, practices according to the Dharma, in order to destroy such great arrogance, in order to attain the Exhaustion of Knowledge (wisdom that ends afflictions) and the Knowledge of Non-Arising (wisdom of non-birth and non-death), and is about to proclaim the Dharma practice of the Eye of Space (a method of practice). In order to attain the fruits of Shravaka (those who practice by hearing the Dharma), Pratyekabuddha (those who awaken on their own without a teacher), and Buddhahood, he wishes to open the unsurpassed treasury of the Tathagata's Dharma. Therefore, that Buddha sent this jeweled garland, asking me for it. I am now giving it to him, and I also wish to give him this Dharma Eye Dharani (a kind of mantra) as a token of faith. It can make no'

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量微妙大明，能幹一切諸惡煩惱，能持一切所聞不忘，能凈一切心之垢污，能護一切諸善禁戒，能入一切大智慧中，能護一切無上三昧，能護己心生他喜心，受持聖法遠離諸病，所求之法如願即得。增長一切資生所須，亦能長養一切善根，能調惡王及以四姓，諸惡鬼神鳥獸水蟲，護持一切諸善根本，能得如來一切諸法，乃至能得十八不共。是故我今欲遣如是法目陀羅尼至彼世界與釋迦如來。」

即告金剛山童子言：「善男子！汝可往彼娑婆世界，稱我名字問訊彼佛，金剛光明功德如來，以此法目陀羅尼門遠贈世尊。」

金剛山童子言：「世尊！善哉，善哉！我亦欲往禮覲彼佛，並欲啟受所未曾聞虛空目法門。」

爾時，復有六萬億菩薩摩訶薩八十千億聲聞大眾，同聲而言：「世尊！我等亦欲詣彼世界禮覲彼佛，並欲啟受所未曾聞虛空目法門，唯愿如來加我神力令得往返。」

彼佛答言：「善哉，善哉！諸善男子！宜知是時。是金剛山童子者，能調伏汝，即是汝等善知識也。」

爾時，彼佛即告金剛山童子言：「善男子！諦聽，諦聽！我當爲汝宣說如是法目陀羅尼。」即說咒曰：

◎「阿(口*皮)/女　阿(口*皮)/女　阿(口*皮)/女　

【現代漢語翻譯】 現代漢語譯本：此法門微妙廣大，能斷除一切諸惡煩惱，能使聽聞的教法不忘失，能凈化一切心中的污垢，能守護一切善的戒律，能進入一切大智慧之中，能守護一切無上的禪定，能使自己心生歡喜並使他人也生歡喜心，受持聖法能遠離各種疾病，所求的法門都能如願得到。能增長一切生活所需的資用，也能增長一切善根，能調伏惡王以及四種姓的人，能調伏各種惡鬼神、鳥獸、水蟲，能守護一切善的根本，能獲得如來的一切法，乃至能獲得十八不共法（如來獨有的十八種功德）。因此，我現在想派遣這個法目陀羅尼（能使人開悟的咒語）到那個世界，送給釋迦如來。」 佛陀接著告訴金剛山童子說：『善男子！你可以前往娑婆世界，稱我的名字問候那裡的佛，金剛光明功德如來，把這個法目陀羅尼門（開啟智慧的法門）遠遠地贈送給世尊。』 金剛山童子說：『世尊！太好了，太好了！我也想去禮拜覲見那尊佛，並且想請教接受我從未聽聞過的虛空目法門（如同虛空般廣大無邊的法門）。』 當時，又有六萬億菩薩摩訶薩（大菩薩）和八十千億聲聞大眾（聽聞佛法而修行的人），一同說道：『世尊！我們也想去那個世界禮拜覲見那尊佛，並且想請教接受我們從未聽聞過的虛空目法門，只希望如來加持我們的神力，使我們能夠往返。』 那尊佛回答說：『太好了，太好了！各位善男子！應該知道時機已到。這位金剛山童子，能夠調伏你們，就是你們的善知識（引導修行的人）。』 當時，那尊佛就告訴金剛山童子說：『善男子！仔細聽，仔細聽！我將為你們宣說這個法目陀羅尼。』隨即說出咒語： 『阿(口*皮)/女 阿(口*皮)/女 阿(口*皮)/女』

【English Translation】 English version: This Dharma is subtle and vast, capable of eliminating all evil afflictions, enabling one to remember all that is heard, purifying all defilements of the mind, protecting all good precepts, allowing entry into all great wisdom, safeguarding all supreme samadhi (meditative absorption), bringing joy to oneself and others, enabling one to receive the sacred Dharma and be free from all diseases, and granting the desired Dharma upon request. It increases all necessities for life, nurtures all good roots, can subdue evil kings and the four castes, as well as evil ghosts, spirits, birds, beasts, and aquatic creatures. It protects all good foundations, enables one to attain all the Dharmas of the Tathagata (Buddha), and even attain the eighteen unique qualities (of a Buddha). Therefore, I now wish to send this Dharma Eye Dharani (a mantra that enables enlightenment) to that world, to Shakyamuni Tathagata. Then the Buddha said to the Vajra Mountain Youth: 'Good son! You may go to the Saha world, greet that Buddha in my name, the Tathagata of Vajra Light Merit, and present this Dharma Eye Dharani Gate (the gate to open wisdom) to the World Honored One.' The Vajra Mountain Youth said: 'World Honored One! Excellent, excellent! I also wish to go and pay homage to that Buddha, and to request and receive the Dharma Gate of the Void Eye (a Dharma as vast as the void) that I have never heard before.' At that time, there were also sixty trillion Bodhisattva Mahasattvas (great Bodhisattvas) and eighty trillion Shravaka (those who practice by hearing the Dharma) assemblies, who said in unison: 'World Honored One! We also wish to go to that world to pay homage to that Buddha, and to request and receive the Dharma Gate of the Void Eye that we have never heard before. We only wish that the Tathagata will add his divine power to us so that we may go and return.' That Buddha replied: 'Excellent, excellent! Good sons! You should know that the time is right. This Vajra Mountain Youth is able to subdue you, and is your good teacher (one who guides practice).' At that time, that Buddha then said to the Vajra Mountain Youth: 'Good son! Listen carefully, listen carefully! I will now proclaim this Dharma Eye Dharani for you.' Then he spoke the mantra: 'A(口*皮)/女 A(口*皮)/女 A(口*皮)/女'

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若那蛇咤(四)　摩訶摩呿(五)　三摩呿呿[(口皮)/女](口*皮)/女　樹提(七)　阿咃(八)　那[(口皮)/女]那蛇濘(九)　佛阇羅哆(十)　安豆賴哆(十一)　阇邏迦哆(十二)　阿那耨德叉(十三)　凡浮婆(十四)　那婆荼婆(十五)　勒叉盧戰那(十六)　莎致呿婆(十七)　陀邏尼叉阇(十八)　波邏迦啅婆(十九)　鞞那叉(二十)　婆那鞞吼(二十一)　阿那迦呿(二十二)　戰荼咩修(二十三)　波陀呿多(二十四)　修盧遮那(二十五)　盧戰那婆(二十六)　盧遮蛇若婆婆斯(二十七)　莎呵(二十八)

「善男子！汝當受持讀誦書寫是陀羅尼，往彼世界問訊釋迦牟尼如來。如我辭曰：『四部弟子樂受法不？四姓之人能供養不？眾生之心不濁亂不？常能親近於如來不？復能尊重讚歎佛不？增廣流佈佛正法不？金剛光明功德如來，以此法目陀羅尼門遠贈世尊，能作大明，乾焦一切諸惡煩惱，乃至獲得如來十八不共之法。』」

時，金剛山童子受持、讀誦、書寫如是陀羅尼已，告諸大眾：「若欲往彼娑婆世界覲見釋迦牟尼如來，並欲啟受所未曾聞虛空目法門者，應當遠離一切色想，亦莫念于分別之相。常當修集虛空之相，遠離一切取捨等相，放舍一

【現代漢語翻譯】 現代漢語譯本 若那蛇咤(四)，摩訶摩呿(五)，三摩呿呿[(口皮)/女](口*皮)/女，樹提(七)，阿咃(八)，那[(口皮)/女]那蛇濘(九)，佛阇羅哆(十)，安豆賴哆(十一)，阇邏迦哆(十二)，阿那耨德叉(十三)，凡浮婆(十四)，那婆荼婆(十五)，勒叉盧戰那(十六)，莎致呿婆(十七)，陀邏尼叉阇(十八)，波邏迦啅婆(十九)，鞞那叉(二十)，婆那鞞吼(二十一)，阿那迦呿(二十二)，戰荼咩修(二十三)，波陀呿多(二十四)，修盧遮那(二十五)，盧戰那婆(二十六)，盧遮蛇若婆婆斯(二十七)，莎呵(二十八)。 『善男子！你應當受持、讀誦、書寫這個陀羅尼，前往那個世界問候釋迦牟尼如來。像我這樣說：『四部弟子樂於接受佛法嗎？四姓之人能夠供養嗎？眾生的心不渾濁混亂嗎？常常能夠親近如來嗎？又能尊重讚歎佛嗎？能夠增廣流佈佛的正法嗎？金剛光明功德如來，用這個法門陀羅尼贈送給世尊，能夠產生大光明，燒盡一切諸惡煩惱，乃至獲得如來的十八不共之法。』 當時，金剛山童子受持、讀誦、書寫了這個陀羅尼后，告訴大眾：『如果想要前往娑婆世界覲見釋迦牟尼如來，並且想要請教接受從未聽聞的虛空目法門，應當遠離一切色想，也不要執著于分別的相。應當常常修習虛空之相，遠離一切取捨等相，放下一切。』

【English Translation】 English version Ruo na she zha (4), mo he mo qie (5), san mo qie qie [(mouthskin)/female][(mouthskin)/female] (6), shu ti (7), a tuo (8), na [(mouth*skin)/female] na she ning (9), fo she luo duo (10), an dou lai duo (11), she luo jia duo (12), a na nou de cha (13), fan fu po (14), na po tu po (15), le cha lu zhan na (16), suo zhi qie po (17), tuo luo ni cha she (18), bo luo jia duo po (19), pi na cha (20), po na pi hou (21), a na jia qie (22), zhan tu mei xiu (23), bo tuo qie duo (24), xiu lu zhe na (25), lu zhan na po (26), lu zhe she ruo po po si (27), suo he (28). 'Good man! You should receive, uphold, read, recite, and write this Dharani, and go to that world to inquire after Shakyamuni Tathagata. As I say: 'Do the fourfold disciples delight in receiving the Dharma? Are the people of the four castes able to make offerings? Are the minds of sentient beings not turbid and confused? Are they able to constantly draw near to the Tathagata? Are they able to respect and praise the Buddha? Are they able to expand and propagate the Buddha's true Dharma? The Vajra Light Merit Tathagata, with this Dharma-gate Dharani, sends it to the World Honored One, which can produce great light, burn away all evil afflictions, and even attain the eighteen unshared qualities of the Tathagata.' At that time, the Vajra Mountain Youth, having received, upheld, read, and written this Dharani, told the assembly: 'If you wish to go to the Saha world to see Shakyamuni Tathagata, and wish to request and receive the never-before-heard Dharma-gate of the Eye of Emptiness, you should be far away from all forms of perception, and also not be attached to the characteristics of discrimination. You should constantly cultivate the aspect of emptiness, be far away from all aspects of grasping and rejecting, and let go of everything.'

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切塵勞等相，解諸結縛專念虛空。」

爾時，大眾咸作是言：「善哉，善哉！善男子！」即前禮佛，禮已係念觀虛空相，於一念頃即來至此娑婆世界，覲見釋迦牟尼如來。頭面禮足供養恭敬，尊重讚歎右繞三匝，卻在一面合掌而立。

是時，寶鬘復往西方，過八萬億諸佛世界，彼有世界，名曰慧闇，具足五滓。有佛、世尊，號曰智幢如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，亦為四眾宣說如是雜四諦法。彼時會中有諸菩薩、聲聞四眾：比丘、比丘尼、優婆塞、優婆夷，見是寶鬘大光明已，觀察四方。仰見寶鬘在佛頂上虛空中住，即白佛言：「世尊！如是寶鬘從何處來？誰之所遣？」

彼佛答言：「善男子！東方去此，八萬億諸佛世界，彼有世界名曰娑婆，具足五滓。有佛、世尊，號釋迦牟尼十號具足，亦為四眾宣說開示雜四諦法。如我今於此土無異，乃至欲開如來法藏。是故彼佛遣此寶鬘，從我索欲。我今與之，並欲贈彼凈目陀羅尼，能作大明乾焦煩惱，乃至能得如來十八不共之法。是故我今，欲遣如是凈目陀羅尼至彼世界贈彼如來。」

彼佛即告勝幢童子：「汝可往彼娑婆世界稱我名字問訊彼佛，並以如是凈目陀羅尼門，遠相贈遺。」

時

【現代漢語翻譯】 現代漢語譯本 『斷除塵世煩惱等表象，解脫一切束縛，專心觀想虛空。』 當時，大眾都說：『太好了，太好了！善男子！』他們立即上前禮拜佛陀，禮拜完畢后，專心觀想虛空的表象，在一念之間就來到了這個娑婆世界，覲見釋迦牟尼如來。他們以頭面禮拜佛足，供養、恭敬、尊重、讚歎，右繞佛三圈，然後退到一邊合掌站立。 這時，寶鬘又往西方，經過八萬億個佛世界，那裡有一個世界，名叫慧闇（充滿智慧的黑暗），充滿了五濁。那裡有一位佛，世尊，號為智幢如來（智慧旗幟），應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，也為四眾宣說這樣的雜四諦法。當時法會中有諸菩薩、聲聞四眾：比丘、比丘尼、優婆塞、優婆夷，見到這寶鬘的大光明后，觀察四方。仰頭看見寶鬘在佛頂上的虛空中停留，就對佛說：『世尊！這寶鬘是從哪裡來的？是誰派來的？』 那位佛回答說：『善男子！東方距離這裡，有八萬億個佛世界，那裡有一個世界名叫娑婆（堪忍），充滿了五濁。那裡有一位佛，世尊，號為釋迦牟尼（能仁寂默），具足十號，也為四眾宣說開示雜四諦法。就像我現在在這裡一樣，乃至想要開啟如來法藏。因此，那位佛派遣這個寶鬘，向我索取。我現在把它給他，並想贈送他凈目陀羅尼（清凈之眼咒），能使大光明燒焦煩惱，乃至能得到如來的十八不共之法。因此，我現在想派遣這個凈目陀羅尼到那個世界贈送給那位如來。』 那位佛就告訴勝幢童子：『你可以前往那個娑婆世界，稱我的名字問候那位佛，並把這個凈目陀羅尼門，遙遠地贈送給他。』 當時

【English Translation】 English version 'Cutting off the appearances of worldly defilements, freeing from all bonds, and focusing the mind on contemplating emptiness.' At that time, the assembly all said, 'Excellent, excellent! Good man!' They immediately went forward to bow to the Buddha. After bowing, they focused their minds on contemplating the appearance of emptiness. In an instant, they arrived at this Saha world to pay homage to Shakyamuni Tathagata. They bowed their heads to the Buddha's feet, made offerings, showed respect, reverence, and praise, circumambulated the Buddha three times to the right, and then stood to one side with their palms together. At this time, the Jewel Garland went again to the west, passing through eighty billion Buddha worlds. There was a world called Hui An (Wisdom Darkness), filled with the five turbidities. There was a Buddha, the World Honored One, named Zhi Chuang Tathagata (Wisdom Banner), Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World Honored One. He also expounded the mixed Four Noble Truths to the four assemblies. At that time, in the assembly, there were Bodhisattvas, Sravakas, and the four assemblies: Bhikshus, Bhikshunis, Upasakas, and Upasikas. Upon seeing the great light of the Jewel Garland, they observed the four directions. Looking up, they saw the Jewel Garland staying in the emptiness above the Buddha's head, and they said to the Buddha, 'World Honored One! Where did this Jewel Garland come from? Who sent it?' That Buddha replied, 'Good man! To the east of here, there are eighty billion Buddha worlds. There is a world called Saha (Endurance), filled with the five turbidities. There is a Buddha, the World Honored One, named Shakyamuni (Sage of the Shakyas), possessing the ten titles, who also expounds and reveals the mixed Four Noble Truths to the four assemblies. Just as I am here now, even desiring to open the Tathagata's treasury of Dharma. Therefore, that Buddha sent this Jewel Garland to request something from me. I am now giving it to him, and I also wish to present him with the Pure Eye Dharani, which can cause great light to burn away afflictions, and even attain the Tathagata's eighteen unique qualities. Therefore, I now wish to send this Pure Eye Dharani to that world to present to that Tathagata.' That Buddha then told the youth Sheng Chuang, 'You may go to that Saha world, greet that Buddha in my name, and remotely present him with this Pure Eye Dharani gate.' At that time

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彼眾中復有無量菩薩、聲聞，同聲而言：「善哉！世尊！我等亦欲詣彼世界禮覲彼佛，並欲聽受所未曾聞虛空目法門。」乃至彼佛即說咒曰：

◎「蜜呵(一)　蜜呵(二)　蜜呵(三)　蜜呵(四)　阿婆蜜呵(五)　薩多蜜呵(六)　修婆舍蜜呵(七)　那婆蜜呵(八)　修破婆(九)　阿能伽提比叉(十)　阇蛇私羅(十一)　那羅烏難(十二)　呿婆波啰(十三)　那邏邏禪(十四)　修叉(十五)　翅奢私羅(十六)　阿婆羅私摩(十七)　摩訶廁提阇那(十八)　阿那叉陀(十九)　阿婆呿伽(二十)　那由多文陀(二十一)　娑婆邏(二十二)　阿若伽伽(二十三)　薩遮首留婆竭婆車那(二十四)　莎呵(二十五)

「善男子！汝當受持、讀誦、書寫是陀羅尼，往彼世界。」乃至一面合掌而立。

是時，寶鬘復至北方，過九萬九億諸佛世界，彼有世界名曰為常，具足五滓。有佛、世尊，號發光功德，十號具足，亦為四眾宣說開示雜四諦法。而彼會中有諸菩薩、聲聞四眾：比丘、比丘尼、優婆塞、優婆夷，見是寶鬘大光明已，觀察四方。仰見寶鬘在佛頂上虛空中住，即白佛言：「世尊！如是寶鬘，從何處來？誰之所遣？」

彼佛答言：「善男子！南方去此，九萬九億諸佛世界

【現代漢語翻譯】 現代漢語譯本 那時，在（釋迦牟尼佛）的聽眾中，又有無數的菩薩和聲聞，他們同聲說道：『太好了！世尊！我們也想去那個世界，禮拜瞻仰那尊佛，並且想聽聞從未聽過的虛空目法門。』 於是，那尊佛就說了咒語： 『蜜呵(一)，蜜呵(二)，蜜呵(三)，蜜呵(四)，阿婆蜜呵(五)，薩多蜜呵(六)，修婆舍蜜呵(七)，那婆蜜呵(八)，修破婆(九)，阿能伽提比叉(十)，阇蛇私羅(十一)，那羅烏難(十二)，呿婆波啰(十三)，那邏邏禪(十四)，修叉(十五)，翅奢私羅(十六)，阿婆羅私摩(十七)，摩訶廁提阇那(十八)，阿那叉陀(十九)，阿婆呿伽(二十)，那由多文陀(二十一)，娑婆邏(二十二)，阿若伽伽(二十三)，薩遮首留婆竭婆車那(二十四)，莎呵(二十五)。』 『善男子！你應該受持、讀誦、書寫這個陀羅尼，然後前往那個世界。』 於是，他們都一面合掌而立。 這時，寶鬘又飛到北方，經過九萬九億個佛的世界，那裡有一個世界名為『常』，充滿了五濁。那裡有一尊佛，世尊，名為發光功德（佛號），具足十號，也為四眾宣說開示雜四諦法。在那裡的法會中，有菩薩、聲聞四眾：比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），他們看到寶鬘發出巨大的光明，就觀察四方。他們仰頭看到寶鬘停留在佛的頭頂上方的虛空中，就對佛說：『世尊！這個寶鬘是從哪裡來的？是誰派來的？』 那尊佛回答說：『善男子！從這裡向南方，經過九萬九億個佛的世界』

【English Translation】 English version Then, among that assembly, there were also countless Bodhisattvas and Śrāvakas, who spoke in unison, saying: 'Excellent! World Honored One! We also wish to go to that world, to pay homage to that Buddha, and to hear the Dharma of the Eye of Space, which we have never heard before.' Thereupon, that Buddha spoke the mantra: 'Mi he (1), Mi he (2), Mi he (3), Mi he (4), A po mi he (5), Sa duo mi he (6), Xiu po she mi he (7), Na po mi he (8), Xiu po po (9), A neng qie ti bi cha (10), She she si luo (11), Na luo wu nan (12), Qie po po luo (13), Na luo luo chan (14), Xiu cha (15), Chi she si luo (16), A po luo si mo (17), Mo he ce ti she na (18), A na cha tuo (19), A po qie qie (20), Na you duo wen tuo (21), Suo po luo (22), A ruo qie qie (23), Sa zhe shou liu po jie po che na (24), Suo ha (25).' 'Good men! You should receive, uphold, recite, and write down this Dharani, and then go to that world.' Thereupon, they all stood with their palms joined together. At that time, the jeweled garland again flew to the north, passing through ninety-nine billion Buddha worlds. There was a world named 'Constant,' filled with the five turbidities. There was a Buddha, a World Honored One, named Light-Emitting Merit (Buddha's name), possessing the ten epithets, who also expounded and revealed the mixed Four Noble Truths to the four assemblies. In that assembly, there were Bodhisattvas and the four assemblies of Śrāvakas: Bhikṣus, Bhikṣuṇīs, Upāsakas (male lay devotees), and Upāsikās (female lay devotees). Having seen the great light of the jeweled garland, they observed the four directions. Looking up, they saw the jeweled garland staying in the empty space above the Buddha's head, and they said to the Buddha: 'World Honored One! From where did this jeweled garland come? Who sent it?' That Buddha replied: 'Good men! To the south of here, passing through ninety-nine billion Buddha worlds'

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，彼有世界名曰娑婆，具足五滓。有佛、世尊，號釋迦牟尼，十號具足，亦為四眾宣說開示雜四諦法，如我今於此土無異。乃至欲開如來法藏，是故遣此四寶華鬘，從我索欲。我今與之，並欲贈彼光目陀羅尼，能作大明乾焦煩惱，乃至，能得如來十八不共之法。是故我今，欲遣如是光目陀羅尼，至彼世界贈彼如來。」

彼佛即告勝意童子：「善男子！汝可往彼娑婆世界，稱我名字問訊彼佛，以是光目陀羅尼遠相贈遺。」

時彼眾中，復有無量菩薩、聲聞，同聲而言：「善哉！世尊！我等亦欲詣彼世界禮覲彼佛，並欲啟受所未曾聞虛空目法門。」乃至彼佛即說此陀羅尼：

◎「阇婆摩(一)　阇婆摩(二)　阇婆摩(三)　阿拘盧吒(四)　比婆阇婆(五)　摩訶陀摩(六)　呿婆(七)　阿邏阇(八)　散菩陀若呿婆(九)　阿邏阇[(口皮)/女]婆(十)　三牟婆邏[(口皮)/女]婆(十一)　三摩邏[(口皮)/女](口*皮)/女　阇[(口皮)/女][(口皮)/女][(口皮)/女](口*皮)/女　阇提叉蛇婆婆(十四)　摩希阇婆涅畔陀(十五)　比牟遮婆婆(十六)　那蛇那婆婆(十七)　遮颰婆婆(十八)　輸盧多婆婆(十九)　其

【現代漢語翻譯】 現代漢語譯本：'彼處有一個世界名為娑婆（Saha），充滿了五種濁穢。那裡有一位佛，世尊，名為釋迦牟尼（Sakyamuni），具足十種名號，也為四眾弟子宣說開示包含四聖諦的各種佛法，就像我現在在這片土地上所做的一樣。乃至他想要開啟如來的法藏，因此派遣這四寶華鬘，向我索取。我現在將它給予他，並想贈送他光目陀羅尼（Light Eye Dharani），此陀羅尼能使熾熱的煩惱消散，乃至能獲得如來的十八不共之法。因此，我現在想派遣這光目陀羅尼，到那個世界贈送給那位如來。' 那位佛陀隨即告訴勝意童子（Victorious Intention Bodhisattva）：'善男子！你可以前往那個娑婆世界，稱我的名字問候那位佛陀，並將這光目陀羅尼作為遙遠的贈禮送給他。' 當時，在那大眾之中，又有無數的菩薩和聲聞，一同說道：'太好了！世尊！我們也想前往那個世界，禮拜覲見那位佛陀，並想請教接受我們從未聽聞過的虛空目法門。' 乃至那位佛陀隨即說了這個陀羅尼： ◎'阇婆摩(一) 阇婆摩(二) 阇婆摩(三) 阿拘盧吒(四) 比婆阇婆(五) 摩訶陀摩(六) 呿婆(七) 阿邏阇(八) 散菩陀若呿婆(九) 阿邏阇[(口皮)/女]婆(十) 三牟婆邏[(口皮)/女]婆(十一) 三摩邏[(口皮)/女](口*皮)/女 阇[(口皮)/女][(口皮)/女][(口皮)/女](口*皮)/女 阇提叉蛇婆婆(十四) 摩希阇婆涅畔陀(十五) 比牟遮婆婆(十六) 那蛇那婆婆(十七) 遮颰婆婆(十八) 輸盧多婆婆(十九) 其'

【English Translation】 English version: 'There is a world called Saha, filled with the five impurities. There is a Buddha, a World Honored One, named Sakyamuni, who possesses the ten titles, and also proclaims and expounds the various Dharma teachings including the Four Noble Truths to the fourfold assembly, just as I do in this land now. Furthermore, he wishes to open the Tathagata's treasury of Dharma, and therefore sent these four jeweled flower garlands, requesting them from me. I will now give them to him, and also wish to present him with the Light Eye Dharani, which can extinguish the burning afflictions, and even enable one to attain the eighteen unique qualities of the Tathagata. Therefore, I now wish to send this Light Eye Dharani to that world to present to that Tathagata.' That Buddha then told the Victorious Intention Bodhisattva: 'Good man! You may go to that Saha world, greet that Buddha in my name, and present this Light Eye Dharani as a distant gift.' At that time, among that assembly, there were also countless Bodhisattvas and Sravakas, who said in unison: 'Excellent! World Honored One! We also wish to go to that world, pay homage to that Buddha, and seek to receive the Dharma gate of the Empty Eye, which we have never heard before.' Then that Buddha immediately spoke this Dharani: ◎'Jaba ma (1) Jaba ma (2) Jaba ma (3) Akuluta (4) Bibajaba (5) Mahadama (6) Keba (7) Alaja (8) Sanbudojakeba (9) Alaja[(mouthskin)/female]ba (10) Samubala[(mouthskin)/female]ba (11) Samala[(mouthskin)/female][(mouthskin)/female] (12) Ja[(mouthskin)/female][(mouthskin)/female][(mouthskin)/female][(mouthskin)/female] (13) Jatikesajababa (14) Mahisajabanepanda (15) Bimujababa (16) Nasenababa (17) Jababa (18) Sulutobaba (19) Ki'

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浪那婆婆(二十)　靴婆婆(二十一)　迦蛇婆婆(二十二)　質多婆婆(二十三)　三牟陀婆婆(二十四)　提邏那婆婆(二十五)　瞋那修留提婆婆(二十六)　莎呵

「善男子！汝當受持、讀誦、書寫是陀羅尼往彼世界。」乃至一面合掌而立。

是時，寶鬘復至東方，去此六萬千億佛土，彼有世界名曰寶頂，具足五滓。有佛號曰寶蓋光明功德，十號具足，亦為四眾宣說開示雜四諦法。而彼會中有諸菩薩、聲聞四眾：比丘，比丘尼，優婆塞，優婆夷，見是寶鬘大光明已，觀察四方。仰見寶鬘在佛頂上虛空中住，即白佛言：「如是寶鬘從何處來？誰之所遣？」

彼佛答言：「西方去此，六萬千億諸佛世界，彼有世界，名曰娑婆，具足五滓。有佛、世尊，號釋迦牟尼十號具足，亦為四眾宣說開示雜四諦法。如我今於此土無異，乃至欲開如來法藏，是故遣此四寶華鬘，從我索欲。我今與之，並欲贈彼聖目陀羅尼，能作大明干燋煩惱。乃至能得如來十八不共之法。是故，我今欲遣如是聖目陀羅尼至彼世界贈彼如來。」即告虛空聲童子：「善男子！汝可往彼娑婆世界，稱我名字，問訊彼佛，並以如是聖目陀羅尼遠相贈遺。」乃至復有無量菩薩、聲聞大眾，同音而言：「善哉！世尊！我等亦欲詣彼世界禮覲

【現代漢語翻譯】 現代漢語譯本 浪那婆婆（浪那婆婆：咒語中的音節）(二十)，靴婆婆（靴婆婆：咒語中的音節）(二十一)，迦蛇婆婆（迦蛇婆婆：咒語中的音節）(二十二)，質多婆婆（質多婆婆：咒語中的音節）(二十三)，三牟陀婆婆（三牟陀婆婆：咒語中的音節）(二十四)，提邏那婆婆（提邏那婆婆：咒語中的音節）(二十五)，瞋那修留提婆婆（瞋那修留提婆婆：咒語中的音節）(二十六)，莎呵（莎呵：咒語結尾的感嘆詞）。

『善男子！你應當受持、讀誦、書寫這個陀羅尼，帶到那個世界。』說完，便一面合掌而立。

這時，寶鬘又來到東方，距離這裡六萬千億佛土的地方，那裡有一個世界名叫寶頂，充滿了五濁。有一尊佛，名號為寶蓋光明功德，十號具足，也為四眾宣說開示雜四諦法。而那個法會中有諸菩薩、聲聞四眾：比丘，比丘尼，優婆塞，優婆夷，見到這寶鬘發出大光明后，觀察四方。仰望見到寶鬘在佛頂上的虛空中停留，就對佛說：『這樣的寶鬘是從哪裡來的？是誰派來的？』

那尊佛回答說：『西方距離這裡，有六萬千億諸佛世界，那裡有一個世界，名叫娑婆（娑婆：我們所居住的世界），充滿了五濁。有一尊佛、世尊，名號為釋迦牟尼（釋迦牟尼：佛教的創始人），十號具足，也為四眾宣說開示雜四諦法。就像我如今在這個國土一樣，乃至想要開啟如來法藏，所以派遣這四寶華鬘，向我索取。我現在把它給他們，並且想要贈送他們聖目陀羅尼（聖目陀羅尼：一種神聖的咒語），能夠像大火一樣燒盡煩惱。乃至能夠獲得如來的十八不共之法。因此，我現在想要派遣這個聖目陀羅尼到那個世界，贈送給那尊如來。』隨即告訴虛空聲童子：『善男子！你可以前往那個娑婆世界，稱我的名字，問候那尊佛，並且把這個聖目陀羅尼遠遠地贈送給他。』乃至還有無量菩薩、聲聞大眾，同聲說道：『太好了！世尊！我們也想要前往那個世界，禮拜覲見。』

【English Translation】 English version Lang na po po (Lang na po po: syllables in a mantra) (twenty), Xue po po (Xue po po: syllables in a mantra) (twenty-one), Jia she po po (Jia she po po: syllables in a mantra) (twenty-two), Zhi duo po po (Zhi duo po po: syllables in a mantra) (twenty-three), San mou tuo po po (San mou tuo po po: syllables in a mantra) (twenty-four), Ti luo na po po (Ti luo na po po: syllables in a mantra) (twenty-five), Chen na xiu liu ti po po (Chen na xiu liu ti po po: syllables in a mantra) (twenty-six), Suo he (Suo he: an exclamation at the end of a mantra).

'Good man! You should receive, recite, and write down this Dharani and take it to that world.' Having said this, he stood with his palms together.

At this time, the jeweled garland came again to the east, a distance of sixty thousand trillion Buddha lands from here. There was a world called Jewel Peak, filled with the five turbidities. There was a Buddha named Jewel Canopy Light Merit, possessing the ten titles, who also expounded the mixed Four Noble Truths for the four assemblies. In that assembly, there were Bodhisattvas and Sravakas, the four assemblies: Bhikshus, Bhikshunis, Upasakas, and Upasikas. Seeing the great light emitted by the jeweled garland, they observed the four directions. Looking up, they saw the jeweled garland staying in the void above the Buddha's head, and they said to the Buddha: 'Where did this jeweled garland come from? Who sent it?'

That Buddha replied: 'To the west, sixty thousand trillion Buddha worlds away from here, there is a world called Saha (Saha: the world we live in), filled with the five turbidities. There is a Buddha, a World Honored One, named Shakyamuni (Shakyamuni: the founder of Buddhism), possessing the ten titles, who also expounds the mixed Four Noble Truths for the four assemblies. Just as I am in this land now, even desiring to open the Tathagata's treasury of Dharma, that is why I sent this four-jeweled garland to ask from me. I am now giving it to them, and I also want to give them the Sacred Eye Dharani (Sacred Eye Dharani: a sacred mantra), which can burn away afflictions like a great fire. And even attain the eighteen unique qualities of the Tathagata. Therefore, I now want to send this Sacred Eye Dharani to that world and give it to that Tathagata.' Then he said to the Space Sound Boy: 'Good man! You can go to that Saha world, call my name, greet that Buddha, and send this Sacred Eye Dharani to him from afar.' And then there were countless Bodhisattvas and Sravakas, who said in unison: 'Excellent! World Honored One! We also want to go to that world to pay homage and see him.'

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彼佛，並欲啟受所未曾聞虛空目法門。」乃至彼佛即說此陀羅尼：

◎「阿羅摩(一)　阿羅摩(二)　阿羅摩(三)　阇蛇邏阇(四)　首路羅阇(五)　伽阇手(六)　[(口皮)/女]邏遮羅(七)　阿尼遮(八)　阿呿莎邏(九)　呿伽莎阇那(十)　那烏訶(十一)　那邏咃(十二)　那烏訶(十三)　摩醯首邏遮摩(十四)　阿摩昵(十五)　呵蛇莎利邏(十六)　遮𩘌遮摩(十七)　遮𩘌散遮𩘌那(十八)　那(口*皮)/女　那婆摩阇(二十)　阿[(口皮)/女]呿(口*皮)/女　車婆那婆呿伽禪頭(二十二)　娑羅戰陀羅(二十三)　摩醯首邏尼羅那(口*皮)/女　薩陀摩叉蛇(二十五)　莎呵

「善男子！汝當受持、讀誦、書寫是陀羅尼往彼世界。」乃至一面合掌而立。

時四童子變此世界地平如掌，香華幡蓋七寶具足，為供養佛。一切天宮、阿修羅宮悉為震動，諸天悅豫多受喜樂，咸以香華、七寶、幡蓋、種種伎樂，供養于佛。

時四童子作如是等，供養佛已，上升虛空高七多羅樹，各執四寶說偈讚歎：

「佛是清凈大法王，　　為諸眾生說甘露， 　于諸眾生心如地，　　大寶商主愍一切。 　為眾生說清

【現代漢語翻譯】 現代漢語譯本： 那位佛，也想要開始接受從未聽聞過的虛空目法門。』乃至那位佛就說了這個陀羅尼： 『阿羅摩(一)（Aroma，意為香氣） 阿羅摩(二) 阿羅摩(三) 阇蛇邏阇(四)（Jasharaja，意為勝者之王） 首路羅阇(五)（Shururaja，意為勇者之王） 伽阇手(六)（Gajashu，意為象手） [(口皮)/女]邏遮羅(七)（Pilarachara，無明確含義） 阿尼遮(八)（Anicha，意為無常） 阿呿莎邏(九)（Akheshara，無明確含義） 呿伽莎阇那(十)（Khegashajana，無明確含義） 那烏訶(十一)（Nauhha，無明確含義） 那邏咃(十二)（Narata，無明確含義） 那烏訶(十三) 摩醯首邏遮摩(十四)（Maheshvarachama，意為大自在天之光） 阿摩昵(十五)（Amani，無明確含義） 呵蛇莎利邏(十六)（Hashesharira，無明確含義） 遮𩘌遮摩(十七)（Chachachama，無明確含義） 遮𩘌散遮𩘌那(十八)（Chachasanchachana，無明確含義） 那(口*皮)/女（Napi，無明確含義） 那婆摩阇(二十)（Navamaja，無明確含義） 阿[(口皮)/女]呿(口*皮)/女（Apikhepi，無明確含義） 車婆那婆呿伽禪頭(二十二)（Chebavanavakhagajantou，無明確含義） 娑羅戰陀羅(二十三)（Sarachandara，無明確含義） 摩醯首邏尼羅那(口*皮)/女（Maheshvaraniranapi，意為大自在天之青色） 薩陀摩叉蛇(二十五)（Satamokshasha，無明確含義） 莎呵（Svaha，意為成就）』 『善男子！你應當受持、讀誦、書寫這個陀羅尼，前往那個世界。』乃至（他們）一面合掌而立。 當時，四位童子將這個世界變得平坦如手掌，香花、幡蓋、七寶具足，用來供養佛。一切天宮、阿修羅宮都為之震動，諸天喜悅，多受快樂，都用香花、七寶、幡蓋、各種伎樂，供養佛。 當時，四位童子做了這些供養佛的事情后，上升到虛空，高七多羅樹，各自拿著四寶，說偈讚歎： 『佛是清凈大法王，為諸眾生說甘露，于諸眾生心如地，大寶商主憐憫一切。為眾生說清凈的法。』

【English Translation】 English version: That Buddha also wished to begin receiving the 'Akasha Eye Dharma Gate' (the Dharma gate of the eye of emptiness) which had never been heard before. Thereupon, that Buddha spoke this Dharani: 'Aroma (1) (Aroma, meaning fragrance) Aroma (2) Aroma (3) Jasharaja (4) (Jasharaja, meaning King of Victors) Shururaja (5) (Shururaja, meaning King of the Brave) Gajashu (6) (Gajashu, meaning Elephant Hand) Pilarachara (7) (Pilarachara, no clear meaning) Anicha (8) (Anicha, meaning impermanence) Akheshara (9) (Akheshara, no clear meaning) Khegashajana (10) (Khegashajana, no clear meaning) Nauhha (11) (Nauhha, no clear meaning) Narata (12) (Narata, no clear meaning) Nauhha (13) Maheshvarachama (14) (Maheshvarachama, meaning the light of the Great Lord) Amani (15) (Amani, no clear meaning) Hashesharira (16) (Hashesharira, no clear meaning) Chachachama (17) (Chachachama, no clear meaning) Chachasanchachana (18) (Chachasanchachana, no clear meaning) Napi (19) (Napi, no clear meaning) Navamaja (20) (Navamaja, no clear meaning) Apikhepi (21) (Apikhepi, no clear meaning) Chebavanavakhagajantou (22) (Chebavanavakhagajantou, no clear meaning) Sarachandara (23) (Sarachandara, no clear meaning) Maheshvaraniranapi (24) (Maheshvaraniranapi, meaning the blue color of the Great Lord) Satamokshasha (25) (Satamokshasha, no clear meaning) Svaha (meaning accomplishment)' 'Good men! You should receive, recite, and write down this Dharani and go to that world.' And then they stood with their palms together. At that time, the four boys transformed this world into a flat surface like the palm of a hand, complete with fragrant flowers, banners, and seven treasures, to offer to the Buddha. All the heavenly palaces and Asura palaces shook, the gods rejoiced and received much joy, and they all offered fragrant flowers, seven treasures, banners, and various kinds of music to the Buddha. At that time, after the four boys had made these offerings to the Buddha, they ascended into the sky, seven Tala trees high, each holding four treasures, and spoke verses of praise: 'The Buddha is the pure King of the Great Dharma, speaking the nectar for all beings, His heart is like the earth for all beings, the great treasure merchant has compassion for all. He speaks the pure Dharma for all beings.'

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凈法，　　令離諸苦及煩惱， 　如來心等如虛空，　　其語微妙知真道。 　具足戒禁及智慧，　　永滅煩惱降甘露， 　為渴法者出惡世，　　智炬大明能壞闇。 　雖無修集八聖道，　　及以證得解脫者， 　如來猶故生憐愍，　　施諸人天凈法眼。 　能度眾生生死岸，　　能施無上七財寶， 　能令眾生悔生死，　　具修三十七助道。 　法寶久失佛今示，　　是故得名無上尊， 　四方眾生已大集，　　唯愿憐愍轉法輪。」

爾時，一切無量大眾心生歡喜，各作是言：「如是無量無邊眾生從何處來？威儀清凈具無量德，慚愧智慧皆悉成就。我從昔來未曾睹見如是妙色五通大仙。」

爾時，世尊告憍陳如比丘：「憍陳如！四方多有無量菩薩悉來集會，為聽法故，今當至心清凈其意。」

爾時，世尊以微妙音告四童子：「諸善男子！善來，甚快！從何方面何處而來？」時四童子敬禮佛足，周匝圍繞。

爾時，金剛山童子言：「世尊！南方去此，九萬二千億恒河沙等諸佛世界。彼有世界，名金剛光藏，具足五滓。有佛、世尊，號金剛光明功德如來，十號具足，今現在為諸眾生，宣說開示雜四諦法。彼佛勸我至此世界，問訊世尊，並欲聽受虛空目法門。世尊！彼金剛光明功德如來，致敬

【現代漢語翻譯】 現代漢語譯本 清凈的佛法，能使眾生脫離一切痛苦和煩惱。 如來的心境如同虛空一般廣大，他的言語微妙，能使人領悟真理。 具備戒律、禪定和智慧，能永遠滅除煩惱，降下甘露般的法雨。 爲了那些渴求佛法的人，他來到這充滿罪惡的世界，他的智慧之光能破除一切黑暗。 即使沒有修習八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定），也沒有證得解脫的人， 如來仍然會生起憐憫之心，賜予人天清凈的法眼。 他能引導眾生度過生死的彼岸，能施予無上的七種財寶（信、戒、慚、愧、聞、舍、慧）， 能使眾生悔悟生死輪迴，並修習三十七道品（四念處、四正勤、四神足、五根、五力、七覺支、八正道）。 佛法寶藏失落已久，如今佛陀再次開示，因此被尊稱為無上尊。 四方眾生已經聚集在此，唯愿佛陀慈悲，轉動法輪（宣講佛法）。

那時，一切無量的大眾心中充滿歡喜，各自說道：『這些無量無邊的眾生是從哪裡來的？他們的威儀清凈，具備無量的功德，慚愧和智慧都已成就。我從過去到現在，從未見過如此美妙的五通（天眼通、天耳通、他心通、宿命通、神足通）大仙。』

那時，世尊告訴憍陳如（佛陀最早的五位弟子之一）比丘：『憍陳如！四方有很多無量的菩薩都來到這裡，爲了聽聞佛法，現在應當至誠清凈自己的心意。』

那時，世尊用微妙的聲音告訴四位童子：『各位善男子！歡迎你們的到來，真是太好了！你們是從哪個方向、哪個地方來的？』當時，四位童子向佛陀頂禮，並圍繞佛陀。

那時，金剛山童子說道：『世尊！從南方到這裡，有九萬二千億恒河沙數（極多的數量）的諸佛世界。那裡有一個世界，名為金剛光藏，充滿了五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）。那裡有一位佛，世尊，名為金剛光明功德如來（佛名），具足十號（如來十種稱號），現在正在為眾生宣說開示雜四諦法（苦、集、滅、道）。那位佛勸我來到這個世界，問候世尊，並想聽受虛空目法門（佛法）。世尊！那位金剛光明功德如來，向您致敬！』

【English Translation】 English version The pure Dharma enables beings to be free from all suffering and afflictions. The Tathagata's (Buddha's) mind is like the vastness of space, and his words are subtle, leading to the understanding of the true path. Possessing precepts, meditation, and wisdom, he can forever extinguish afflictions and bestow the nectar of Dharma. For those who thirst for the Dharma, he comes to this evil world, and his light of wisdom can dispel all darkness. Even if there are those who have not cultivated the Eightfold Noble Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration), nor attained liberation, the Tathagata still arises with compassion, bestowing upon humans and devas the pure Dharma eye. He can guide beings across the shore of birth and death, bestow the supreme seven treasures (faith, precepts, shame, remorse, learning, generosity, wisdom), enable beings to repent of the cycle of birth and death, and cultivate the thirty-seven aids to enlightenment (the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Noble Path). The treasure of the Dharma has been lost for a long time, and now the Buddha reveals it again, therefore he is revered as the Supreme One. Beings from all directions have gathered here, may the Buddha have compassion and turn the Dharma wheel (teach the Dharma).

At that time, all the immeasurable assembly were filled with joy, and each said: 'Where did these immeasurable and boundless beings come from? Their demeanor is pure, possessing immeasurable merits, and both shame and wisdom are accomplished. From the past until now, I have never seen such wonderful great immortals with the five supernormal powers (divine eye, divine ear, mind-reading, knowledge of past lives, and magical powers).'

At that time, the World Honored One said to the Bhikkhu (monk) Kaundinya (one of the first five disciples of the Buddha): 'Kaundinya! There are many immeasurable Bodhisattvas from all directions who have come here to listen to the Dharma, now you should sincerely purify your minds.'

At that time, the World Honored One spoke with a subtle voice to the four boys: 'Good men! Welcome, it is wonderful! From which direction and place have you come?' At that time, the four boys bowed at the feet of the Buddha and circled around him.

At that time, the Vajra Mountain boy said: 'World Honored One! From the south of here, there are ninety-two billion Ganges River sands (an extremely large number) of Buddha worlds. There is a world there called Vajra Light Treasury, which is full of the five turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life). There is a Buddha, World Honored One, named Vajra Light Merit Tathagata (name of a Buddha), who possesses the ten titles (ten epithets of a Buddha), and is now expounding and revealing the mixed Four Noble Truths (suffering, origin, cessation, path) to all beings. That Buddha advised me to come to this world, to greet the World Honored One, and to listen to the Dharma gate of the Eye of Space (Dharma). World Honored One! That Vajra Light Merit Tathagata sends his respects to you!'

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慇勤，問訊世尊。並遺如是陀羅尼，能作大光明乾焦煩惱。乃至能得如來十八不共之法。」即于佛前說如是咒。乃至四童子亦復如是。說是咒已，其地即時六種震動。

一切龍王各作是言：「我等亦當共至佛所。」爾時，東方有二龍王：一名、牛護，二名、寶護，是二龍王與六萬龍王。南方亦二：一名、為月，二名、婆修，與七萬龍王來至佛所，頭面敬禮，前白佛言：「世尊！我等皆能受持、讀誦、書寫如是法目陀羅尼。若有比丘、比丘尼、優婆塞、優婆夷，受持、讀誦、書寫如是法目陀羅尼者，我等皆當誠心守護。」西方、北方亦復如是。爾時世界一一各有十萬龍王，來至佛所頭面禮敬。

爾時，龜茲國土有一龍王，名曰海德，是阿那婆達多龍王弟，與九萬龍王。于闐國土有一龍王，名樂藏寶，亦是阿那婆達多龍王弟，與萬八千龍王。波羅越國有一龍王，名曰山德，亦是阿那婆達多龍王弟，與二萬龍王。師子國土有一龍王，名曰寶藏，與四萬八千龍王。毗茶國土有一龍王，名曰長髮，與四萬二千龍王。念蜜奢山有一龍王，名曰婆修吉，與八千龍王。烏萇國土有一龍王，名阿缽羅羅，與二萬五千龍王。乾陀羅國有一龍王，名伊羅缽多，與三萬龍王。真丹國土有一龍王，名曰三角，與萬八千龍王。難陀龍王

【現代漢語翻譯】 現代漢語譯本：他們慇勤地向世尊問候，並留下了這樣的陀羅尼（dharani，咒語），它能產生巨大的光明，燒盡煩惱，甚至能獲得如來的十八不共之法（十八種佛獨有的功德）。』隨即在佛前誦說了這個咒語。乃至四位童子也同樣如此。說完咒語后，大地立刻發生了六種震動。 一切龍王各自說道：『我們也應當一起去佛那裡。』當時，東方有兩位龍王：一位名叫牛護（Niu Hu），另一位名叫寶護（Bao Hu），這兩位龍王帶領六萬龍王。南方也有兩位：一位名叫為月（Wei Yue），另一位名叫婆修（Po Xiu），帶領七萬龍王來到佛前，頂禮膜拜，向前稟告佛說：『世尊！我們都能受持、讀誦、書寫這樣的法目陀羅尼。如果有比丘、比丘尼、優婆塞（upasaka，男居士）、優婆夷（upasika，女居士）受持、讀誦、書寫這樣的法目陀羅尼，我們都將誠心守護。』西方、北方的情況也一樣。當時，每個世界都有十萬龍王，來到佛前頂禮膜拜。 當時，龜茲（Qiuci）國土有一位龍王，名叫海德（Hai De），是阿那婆達多（Anavatapta）龍王的弟弟，帶領九萬龍王。于闐（Yutian）國土有一位龍王，名叫樂藏寶（Le Zang Bao），也是阿那婆達多龍王的弟弟，帶領一萬八千龍王。波羅越（Poluoyue）國有一位龍王，名叫山德（Shan De），也是阿那婆達多龍王的弟弟，帶領兩萬龍王。師子（Shizi）國土有一位龍王，名叫寶藏（Bao Zang），帶領四萬八千龍王。毗茶（Picha）國土有一位龍王，名叫長髮（Chang Fa），帶領四萬二千龍王。念蜜奢山（Nianmisha Shan）有一位龍王，名叫婆修吉（Po Su Ji），帶領八千龍王。烏萇（Wuchang）國土有一位龍王，名叫阿缽羅羅（Aboluoluo），帶領兩萬五千龍王。乾陀羅（Gandhara）國有一位龍王，名叫伊羅缽多（Yiluobaduo），帶領三萬龍王。真丹（Zhendan）國土有一位龍王，名叫三角（Sanjiao），帶領一萬八千龍王。難陀（Nanda）龍王

【English Translation】 English version: They respectfully inquired after the World Honored One and left behind such a dharani (mantra), which can produce great light, burn away afflictions, and even attain the eighteen unique qualities of a Tathagata (Buddha).』 Then, in front of the Buddha, they recited this mantra. Even the four boys did the same. After the mantra was spoken, the earth immediately shook in six ways. All the dragon kings each said, 『We should also go together to the Buddha.』 At that time, there were two dragon kings in the east: one named Niu Hu (Ox Protector), and the other named Bao Hu (Treasure Protector). These two dragon kings led sixty thousand dragon kings. In the south, there were also two: one named Wei Yue (For the Moon), and the other named Po Xiu (Vasuki), leading seventy thousand dragon kings, who came before the Buddha, bowed their heads in reverence, and reported to the Buddha, saying, 『World Honored One! We can all uphold, recite, and write down this Dharma Eye Dharani. If there are bhikshus (monks), bhikshunis (nuns), upasakas (male lay practitioners), or upasikas (female lay practitioners) who uphold, recite, and write down this Dharma Eye Dharani, we will all sincerely protect them.』 The situation was the same in the west and north. At that time, in each world, there were one hundred thousand dragon kings who came before the Buddha and bowed their heads in reverence. At that time, in the kingdom of Qiuci (Kucha), there was a dragon king named Hai De (Sea Virtue), who was the younger brother of the dragon king Anavatapta (Lake Anavatapta), leading ninety thousand dragon kings. In the kingdom of Yutian (Khotan), there was a dragon king named Le Zang Bao (Joyful Treasure Store), who was also the younger brother of the dragon king Anavatapta, leading eighteen thousand dragon kings. In the country of Poluoyue (Paravata), there was a dragon king named Shan De (Mountain Virtue), who was also the younger brother of the dragon king Anavatapta, leading twenty thousand dragon kings. In the country of Shizi (Lion), there was a dragon king named Bao Zang (Treasure Store), leading forty-eight thousand dragon kings. In the country of Picha (Vidarbha), there was a dragon king named Chang Fa (Long Hair), leading forty-two thousand dragon kings. In the Nianmisha Mountain (Naimisha Forest), there was a dragon king named Po Su Ji (Vasuki), leading eight thousand dragon kings. In the country of Wuchang (Udyana), there was a dragon king named Aboluoluo (Apalala), leading twenty-five thousand dragon kings. In the country of Gandhara, there was a dragon king named Yiluobaduo (Elapatra), leading thirty thousand dragon kings. In the country of Zhendan (China), there was a dragon king named Sanjiao (Triangle), leading eighteen thousand dragon kings. The dragon king Nanda

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、優波難陀龍王，亦與無量龍王，共至佛所，頭面禮敬，白佛言：「世尊！我等皆能受持、讀誦、書寫如是陀羅尼門，乃至不忘不失一字。」

佛言：「善哉，善哉！善男子！汝等真實能護正法。」

爾時，世尊告正語天女：「天女！汝能守護我正法不？」

「世尊！如來在世及滅度后，是陀羅尼流佈之處我當守護，有受持者隨其所求我當與之。若復有欲見我身者，我當現之。世尊！若有比丘、比丘尼、優婆塞、優婆夷欲見我者，當凈其身，持戒精進，於一日中三時洗浴，斷食三日，獨在靜處，若佛像邊、若在塔中、若處靜室，以妙香華、種種幡蓋，及諸味漿供養于佛。面正東向，讀誦如是陀羅尼句：

「『[(口皮)/女]吒置(一)　[(口皮)/女]吒置(二)　休婁(三)　休婁(四)　屯豆婁(五)　屯豆婁(六)　呿吒(七)　呿吒(八)　比莎訶』

「是時，四眾誦是陀羅尼已，我當隨諸四眾之所愿，求我悉當令一切成就。若我不來，即為欺誑十方諸佛，亦莫令我成阿耨多羅三藐三菩提。」

爾時，佛告羅睺阿修羅王、毗摩質多阿修羅王、毗婁遮那阿修羅王：「我今以此凈目陀羅尼，付囑汝等。何以故？汝有大力，若有眾生不信三寶，能令信故。」

【現代漢語翻譯】 現代漢語譯本：優波難陀龍王（Upānanda，龍王名），也與無數的龍王一同來到佛陀的住所，他們頂禮佛足，向佛陀稟告說：『世尊！我們都能受持、讀誦、書寫這樣的陀羅尼法門，甚至不會忘記或遺漏一個字。』 佛陀說：『好啊，好啊！善男子們！你們確實能夠守護正法。』 這時，世尊告訴正語天女（Devī，天女名）：『天女！你能夠守護我的正法嗎？』 『世尊！如來在世時以及滅度之後，這個陀羅尼流傳的地方，我都會守護。如果有受持這個陀羅尼的人，我會滿足他們的愿求。如果有人想見到我的身形，我也會顯現。世尊！如果有比丘、比丘尼、優婆塞、優婆夷想見到我，應當凈化自己的身心，持守戒律，精進修行，一天之中三次沐浴，斷食三天，獨自在安靜的地方，無論是佛像旁邊、佛塔之中，還是在安靜的房間里，用美妙的香、花、各種幡蓋，以及各種美味的飲料供養佛陀。面向正東方，誦讀這樣的陀羅尼咒語： 『[(口皮)/女]吒置(一)　[(口皮)/女]吒置(二)　休婁(三)　休婁(四)　屯豆婁(五)　屯豆婁(六)　呿吒(七)　呿吒(八)　比莎訶』 『這時，四眾弟子誦讀這個陀羅尼之後，我會隨順四眾弟子的願望，讓他們一切愿求都得到成就。如果我不來，那就是欺騙十方諸佛，也別讓我成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』 這時，佛陀告訴羅睺阿修羅王（Rāhu，阿修羅王名）、毗摩質多阿修羅王（Vemacitra，阿修羅王名）、毗婁遮那阿修羅王（Virocana，阿修羅王名）：『我現在把這個凈目陀羅尼囑託給你們。為什麼呢？因為你們有強大的力量，如果眾生不相信三寶，你們能夠讓他們生起信心。』

【English Translation】 English version: The Dragon King Upānanda, along with countless other Dragon Kings, came to where the Buddha was. They bowed their heads to the Buddha』s feet and said, 『World Honored One! We are all able to uphold, recite, and write down this dhāraṇī (a type of Buddhist incantation) teaching, and we will not forget or lose even a single word.』 The Buddha said, 『Excellent, excellent! Good men! You are truly able to protect the Dharma (Buddhist teachings).』 At that time, the World Honored One said to the Goddess of Right Speech (Devī), 『Goddess! Are you able to protect my Dharma?』 『World Honored One! Whether the Tathāgata (Buddha) is in the world or after his passing, I will protect the places where this dhāraṇī is spread. If there are those who uphold this dhāraṇī, I will grant them whatever they seek. If there are those who wish to see my form, I will manifest myself. World Honored One! If there are monks, nuns, laymen, or laywomen who wish to see me, they should purify their bodies, uphold the precepts, practice diligently, bathe three times in one day, fast for three days, and stay alone in a quiet place, whether it be beside a Buddha statue, in a pagoda, or in a quiet room. They should offer the Buddha with wonderful incense, flowers, various banners, and various delicious drinks. Facing directly east, they should recite this dhāraṇī mantra: 『[(口皮)/女]ṭa chi (1) [(口皮)/女]ṭa chi (2) hulu (3) hulu (4) tundulu (5) tundulu (6) khaṭa (7) khaṭa (8) bi svaha』 『At that time, after the four assemblies (monks, nuns, laymen, and laywomen) have recited this dhāraṇī, I will fulfill the wishes of the four assemblies, and I will ensure that all their desires are accomplished. If I do not come, then I am deceiving all the Buddhas of the ten directions, and may I not attain anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).』 At that time, the Buddha said to the Asura King Rāhu, the Asura King Vemacitra, and the Asura King Virocana, 『I now entrust this Pure Eye Dhāraṇī to you. Why? Because you have great power. If there are sentient beings who do not believe in the Three Jewels (Buddha, Dharma, Sangha), you can cause them to have faith.』

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諸阿修羅言：「善哉！世尊！我等護持。若有四眾、比丘、比丘尼、優婆塞、優婆夷，若佛在世、若滅度后，受持、讀誦、書寫廣說是陀羅尼，我於是等能施八事。何等為八？一者、健行；二者、樂聽受法；三者、心無怖畏；四、者常明無闇；五者、善愿具足；六者、解脫；七者、具足辯才；八者、善法增長。世尊！若阿修羅父母、兄弟、妻子、眷屬，惱是人者，我等當治。若我不於此世界中護佛法者，則為欺誑十方諸佛。」

爾時，世尊觀四眾已，告憍陳如比丘：「憍陳如！一切大眾甚樂聞法，無量世界、無量眾生悉為法故來集於此，咸皆欲知法行方便，成大智慧，遠離貪慾一切煩惱，真實了知法行方便。」

時憍陳如白佛言：「善哉！世尊！誠如聖教。世尊！四方世界無量菩薩悉持四佛所與欲來，並欲啟受虛空目法行。今正是時，唯垂憐愍，為眾生故而宣說之。世尊！所言法行，法行比丘。云何名為法行比丘？唯愿世尊，分別演說法行比丘。」

佛言：「憍陳如！至心諦聽當爲汝說。若有比丘，讀誦如來十二部經，謂修多羅乃至優婆提舍，是名樂讀，不名法行。復有比丘，讀誦如來十二部經，樂為四眾敷揚廣說，是名樂說，不名法行。復有比丘，讀誦如來十二部經，能廣演說思惟其義，是名思

【現代漢語翻譯】 現代漢語譯本 諸阿修羅（Asura，一種神祇）說：『太好了！世尊！我們來護持。如果有四眾弟子，即比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），無論是佛在世時還是滅度后，受持、讀誦、書寫並廣為宣說此陀羅尼（dharani，咒語），我們能給予他們八種利益。是哪八種呢？第一，行動敏捷；第二，樂於聽聞佛法；第三，心中沒有恐懼；第四，常光明而無黑暗；第五，善愿都能滿足；第六，解脫煩惱；第七，具備辯才；第八，善法增長。世尊！如果阿修羅的父母、兄弟、妻子、眷屬，惱害這些人，我們應當懲治。如果我不在這個世界護持佛法，那就是欺騙十方諸佛。』 當時，世尊觀察四眾弟子后，告訴憍陳如（Ajnatakaundinya，佛陀最早的五位弟子之一）比丘：『憍陳如！一切大眾都非常樂於聽聞佛法，無量世界、無量眾生都爲了佛法而聚集在這裡，都想知道修行佛法的方法，成就大智慧，遠離貪慾和一切煩惱，真實瞭解修行佛法的方法。』 這時，憍陳如對佛說：『太好了！世尊！確實如您所教導。世尊！四方世界無量菩薩都帶著四佛所給予的意願而來，並想請求接受虛空目法行。現在正是時候，希望您慈悲憐憫，爲了眾生而宣說此法。世尊！所說的法行，法行比丘。什麼叫做「法行比丘」呢？希望世尊，分別演說何為法行比丘。』 佛說：『憍陳如！專心諦聽，我將為你解說。如果有比丘，讀誦如來的十二部經典，即修多羅（sutra，經）、乃至優婆提舍（upadesa，論議），這叫做樂於讀誦，但不叫做「法行」。又有比丘，讀誦如來的十二部經典，樂於為四眾弟子廣泛宣說，這叫做樂於宣說，但不叫做「法行」。又有比丘，讀誦如來的十二部經典，能夠廣泛宣說並思考其中的含義，這叫做思

【English Translation】 English version The Asuras (a type of deity) said: 'Excellent, World Honored One! We will protect. If there are the four assemblies, namely, bhiksus (monks), bhiksunis (nuns), upasakas (laymen), and upasikas (laywomen), whether the Buddha is in the world or after his passing, who uphold, recite, write, and widely expound this dharani (a type of mantra), we can grant them eight benefits. What are the eight? First, swiftness of movement; second, joy in hearing the Dharma; third, a mind without fear; fourth, constant brightness without darkness; fifth, the fulfillment of good wishes; sixth, liberation; seventh, possession of eloquence; eighth, the growth of good dharmas. World Honored One! If the parents, brothers, wives, or relatives of the Asuras trouble these people, we will punish them. If I do not protect the Buddha's Dharma in this world, then I would be deceiving all the Buddhas of the ten directions.' At that time, the World Honored One, having observed the four assemblies, said to the bhiksu Ajnatakaundinya (one of the first five disciples of the Buddha): 'Ajnatakaundinya! All the great assembly is very eager to hear the Dharma. Countless worlds and countless beings have gathered here for the sake of the Dharma. They all wish to know the methods of practicing the Dharma, to attain great wisdom, to be free from greed and all afflictions, and to truly understand the methods of practicing the Dharma.' Then, Ajnatakaundinya said to the Buddha: 'Excellent, World Honored One! It is indeed as you have taught. World Honored One! Countless Bodhisattvas from the four directions have come with the wishes given by the four Buddhas, and they wish to request and receive the Dharma practice of the Eye of Space. Now is the right time. We hope that you will have compassion and, for the sake of all beings, expound this Dharma. World Honored One! What is meant by Dharma practice, and a Dharma-practicing bhiksu? What is called a Dharma-practicing bhiksu? We hope that the World Honored One will explain and expound what a Dharma-practicing bhiksu is.' The Buddha said: 'Ajnatakaundinya! Listen attentively, and I will explain it to you. If there is a bhiksu who recites the twelve divisions of the Tathagata's (Buddha's) teachings, namely, sutras (discourses) and upadesas (commentaries), this is called being fond of reciting, but it is not called 'Dharma practice.' Again, if there is a bhiksu who recites the twelve divisions of the Tathagata's teachings and is fond of widely expounding them to the four assemblies, this is called being fond of expounding, but it is not called 'Dharma practice.' Again, if there is a bhiksu who recites the twelve divisions of the Tathagata's teachings and is able to widely expound and contemplate their meaning, this is called thinking

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惟，不名法行。復有比丘，受持讀誦十二部經，演說思惟觀其義理，是名樂觀，不名法行。

「憍陳如！若有比丘能觀身心，心不貪著外一切相，謙虛下意不生憍慢，不以愛水溉灌業田，亦不于中種識種子。滅覺觀心境界都息，永離煩惱其心寂靜，如是比丘，我則說之名為法行。如是比丘，若欲獲得聲聞菩提、緣覺菩提、如來菩提，即能得之。

「憍陳如！如工陶師埏埴調泥，置之輪上隨意成器，法行比丘亦復如是。

「憍陳如！若有比丘修法行者，當觀三事：一者、身；二者、受；三者、心。觀三事已，得二種智：一者、盡智；二者、無生智。

「憍陳如！云何盡智？云何無生智？知盡煩惱名為盡智，知盡有支名無生智。複次，無行行智名曰盡智，無行果智名無生智；盡諸使智名曰盡智，盡煩惱智名無生智。複次，知盡諸行名曰盡智，盡一切有名無生智；分別盡物是名盡智，知諸縛解名無生智；知盡根界名曰盡智，知盡緣界名無生智。不覺觀煩惱名曰盡智，不覺觀果報名無生智。複次，盡三地智名曰盡智，盡一切漏名無生智。複次，我生已盡梵行清凈，名曰盡智，更無餘有名無生智。如是二智即名一智，亦名一行知於三道。

「若有比丘能斷三道，是名法行，能作是觀，是觀心受。

【現代漢語翻譯】 現代漢語譯本： 然而，這不稱為法行（Dharma practice）。還有比丘，受持讀誦十二部經（佛教經典），演說、思惟、觀察其中的義理，這稱為樂觀（optimistic view），不稱為法行。

『憍陳如（Ajñāta Kauṇḍinya，五比丘之一）！如果有比丘能夠觀察身心，心不貪著外在的一切現象，謙虛恭敬，不生驕慢，不以愛慾之水澆灌業力之田，也不在其中種下意識的種子。滅除覺觀，使心境完全平靜，永遠遠離煩惱，內心寂靜，這樣的比丘，我就說他名為法行。這樣的比丘，如果想要獲得聲聞菩提（Śrāvakabodhi，聲聞的覺悟）、緣覺菩提（Pratyekabuddhabodhi，緣覺的覺悟）、如來菩提（Tathāgatabodhi，佛的覺悟），就能得到。』

『憍陳如！如同陶工揉捏泥土，放在輪上隨意製成器皿，修習法行的比丘也是如此。』

『憍陳如！如果有比丘修習法行，應當觀察三件事：一、身體；二、感受；三、心。觀察這三件事後，就能獲得兩種智慧：一、盡智（Kṣayajñāna，知煩惱已盡的智慧）；二、無生智（Anutpādajñāna，知不再有生起的智慧）。』

『憍陳如！什麼是盡智？什麼是無生智？知道煩惱已盡，名為盡智；知道有支（bhavaṅga，生命之流）已盡，名為無生智。進一步說，無行之行智名為盡智，無行之果智名為無生智；煩惱使已盡的智慧名為盡智，煩惱已盡的智慧名為無生智。進一步說，知道諸行（saṃskāra，一切有為法）已盡，名為盡智；一切有（bhava，存在）已盡，名為無生智；分別知道事物已盡，名為盡智；知道諸縛（bandhana，束縛）已解脫，名為無生智；知道根界（indriyadhātu，六根的界限）已盡，名為盡智；知道緣界（pratyayadhātu，因緣的界限）已盡，名為無生智。不覺察煩惱的觀察名為盡智，不覺察果報的觀察名為無生智。進一步說，盡三地（trayo bhūmayaḥ，欲界、色界、無色界）的智慧名為盡智，盡一切漏（āsrava，煩惱的流注）名為無生智。進一步說，『我生已盡，梵行（brahmacarya，清凈行）已立』，名為盡智，『更無後有』名為無生智。這兩種智慧即名為一種智慧，也名為一行，知於三道（trayo mārgāḥ，見道、修道、無學道）。』

『如果有比丘能夠斷除三道，這稱為法行，能夠這樣觀察，就是觀察心和感受。』

【English Translation】 English version: However, this is not called Dharma practice. Furthermore, there are monks who uphold, recite, and study the twelve divisions of scriptures (Buddhist texts), expounding, contemplating, and observing their meanings; this is called optimistic view, not Dharma practice.

'Ajñāta Kauṇḍinya! If there is a monk who can observe the body and mind, whose mind is not attached to all external phenomena, who is humble and respectful, does not give rise to arrogance, does not irrigate the field of karma with the water of desire, and does not sow the seeds of consciousness within it. Extinguishing perception and contemplation, making the state of mind completely calm, forever departing from afflictions, and whose inner mind is tranquil, such a monk, I say, is called a practitioner of Dharma. Such a monk, if he wishes to attain Śrāvakabodhi (the enlightenment of a disciple), Pratyekabuddhabodhi (the enlightenment of a solitary buddha), or Tathāgatabodhi (the enlightenment of a Buddha), he can attain it.'

'Ajñāta Kauṇḍinya! Just as a potter kneads clay, places it on a wheel, and forms it into vessels at will, so too is a monk who practices Dharma.'

'Ajñāta Kauṇḍinya! If there is a monk who practices Dharma, he should observe three things: first, the body; second, feelings; third, the mind. Having observed these three things, he will attain two kinds of wisdom: first, Kṣayajñāna (the wisdom of knowing that afflictions are exhausted); second, Anutpādajñāna (the wisdom of knowing that there is no more arising).'

'Ajñāta Kauṇḍinya! What is Kṣayajñāna? What is Anutpādajñāna? Knowing that afflictions are exhausted is called Kṣayajñāna; knowing that bhavaṅga (the stream of life) is exhausted is called Anutpādajñāna. Furthermore, the wisdom of action without action is called Kṣayajñāna, the wisdom of the result of no action is called Anutpādajñāna; the wisdom of the exhaustion of the defilements is called Kṣayajñāna, the wisdom of the exhaustion of afflictions is called Anutpādajñāna. Furthermore, knowing that all saṃskāra (conditioned phenomena) are exhausted is called Kṣayajñāna; the exhaustion of all bhava (existence) is called Anutpādajñāna; discerning that things are exhausted is called Kṣayajñāna; knowing that all bandhana (bonds) are released is called Anutpādajñāna; knowing that the indriyadhātu (the limits of the six senses) are exhausted is called Kṣayajñāna; knowing that the pratyayadhātu (the limits of conditions) are exhausted is called Anutpādajñāna. The observation of not perceiving afflictions is called Kṣayajñāna, the observation of not perceiving karmic results is called Anutpādajñāna. Furthermore, the wisdom of exhausting the three bhūmayaḥ (the three realms: desire, form, and formless) is called Kṣayajñāna, the exhaustion of all āsrava (outflows of defilements) is called Anutpādajñāna. Furthermore, 『Birth is exhausted, the brahmacarya (holy life) is established』 is called Kṣayajñāna, 『there is no more future existence』 is called Anutpādajñāna. These two kinds of wisdom are called one wisdom, and also called one practice, knowing the three mārgāḥ (the three paths: the path of seeing, the path of cultivation, and the path of no more learning).'

'If there is a monk who can cut off the three paths, this is called Dharma practice, and being able to observe in this way is observing the mind and feelings.'

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「云何比丘能觀察身？若有比丘觀息出入，是名觀身、觀受、觀心。

「云何名為觀息出入？息入出者，名阿那波那，入名阿那，出名波那，觀于出入如門如向。若有比丘能如是觀，是名法行。若有比丘能觀能數，隨息入出冷暖長短，若遍滿身，繫心鼻端，能觀新故，分別諸相能觀生壞，求舍摩他善入于定，亦能觀察息之粗細，乃至觀于內身，身作身想，是名比丘修於法行。

「憍陳如！修數息時獲得二事：一者、離惡覺觀；二者、觀息相貌。修集隨時亦得二事：一者、專唸唸心；二者、離善覺觀。觀于冷暖亦得二事：一者、分別出入；二者、觀心數相。修觀身時亦得二事：一者、身輕；二者、心輕。轉觀生滅亦得二事：一者、知一切法是無常相；二者、知一切法是無樂相。

「善男子！法行比丘念入出息繫心一處。云何數減？二數為一，三數為二，乃至十數為九，是名數減。

「云何數增？一數為二，乃至九數為十，是名數增。何故修增？壞一切覺觀故。得初禪時觀息入出，及以心相。

「初禪五支：一、覺；二、觀；三、離生喜；四者、受樂；五者、定。具五支時離貪恚癡。若有比丘具足五支，是名法行，遠離五事成就五事，修集梵行成大功德。

「憍陳如！若有

【現代漢語翻譯】 現代漢語譯本 『比丘如何觀察身體呢？如果比丘觀察呼吸的出入，這稱為觀察身體、觀察感受、觀察心念。 『如何稱為觀察呼吸的出入呢？呼吸的出入，稱為阿那波那（Anapana，意為入息出息），入息稱為阿那（Ana，意為入），出息稱為波那（Apana，意為出），觀察出入就像觀察門和方向一樣。如果比丘能夠這樣觀察，這稱為法行。如果比丘能夠觀察和計數，隨著呼吸的出入感受冷暖長短，如果呼吸遍滿全身，將心繫于鼻端，能夠觀察新舊，分別各種相狀，能夠觀察生滅，尋求止息（舍摩他，Samatha，意為止），善入禪定，也能夠觀察呼吸的粗細，乃至觀察內在的身體，將身體視為身體，這稱為比丘修習法行。 『憍陳如（Kaundinya，佛陀的早期弟子之一）！修習數息時獲得兩件事：第一，遠離惡的覺觀；第二，觀察呼吸的相貌。修習隨息時也獲得兩件事：第一，專心一念；第二，遠離善的覺觀。觀察冷暖也獲得兩件事：第一，分別出入；第二，觀察心念的相狀。修習觀察身體時也獲得兩件事：第一，身體輕盈；第二，心念輕盈。轉而觀察生滅也獲得兩件事：第一，知道一切法是無常的相狀；第二，知道一切法是無樂的相狀。 『善男子！修習法行的比丘，將心念繫於一處，觀察呼吸的出入。如何減少計數呢？將兩次呼吸計為一次，三次呼吸計為兩次，乃至十次呼吸計為九次，這稱為減少計數。 『如何增加計數呢？將一次呼吸計為兩次，乃至九次呼吸計為十次，這稱為增加計數。為何要修習增加計數呢？爲了破除一切覺觀。當獲得初禪時，觀察呼吸的出入，以及心念的相狀。 『初禪有五支：一、覺（Vitarka，意為尋）；二、觀（Vicara，意為伺）；三、離生喜（Pritisukha，意為離欲所生之喜樂）；四、受樂（Sukha，意為樂）；五、定（Samadhi，意為禪定）。當具備五支時，就遠離貪嗔癡。如果比丘具足五支，這稱為法行，遠離五事，成就五事，修習梵行，成就大功德。 『憍陳如！如果

【English Translation】 English version 'How does a Bhikkhu observe the body? If a Bhikkhu observes the in-and-out breath, this is called observing the body, observing feelings, and observing the mind.' 'How is it called observing the in-and-out breath? The in-and-out breath is called Anapana (meaning in-breath and out-breath), the in-breath is called Ana (meaning in), and the out-breath is called Apana (meaning out). Observing the in-and-out breath is like observing a door and a direction. If a Bhikkhu can observe in this way, this is called Dharma practice. If a Bhikkhu can observe and count, feeling the coldness, warmth, length, and shortness of the breath as it goes in and out, if the breath pervades the whole body, focusing the mind on the tip of the nose, being able to observe the new and old, distinguishing various characteristics, being able to observe arising and ceasing, seeking tranquility (Samatha, meaning calm), entering into meditation well, and also being able to observe the coarseness and fineness of the breath, even observing the inner body, regarding the body as the body, this is called a Bhikkhu practicing Dharma.' 'Kaundinya (one of the early disciples of the Buddha)! When practicing counting the breath, two things are obtained: first, abandoning evil thoughts; second, observing the appearance of the breath. When practicing following the breath, two things are also obtained: first, focusing the mind on one point; second, abandoning good thoughts. When observing coldness and warmth, two things are also obtained: first, distinguishing the in-and-out breath; second, observing the characteristics of the mind. When practicing observing the body, two things are also obtained: first, the body becomes light; second, the mind becomes light. When turning to observe arising and ceasing, two things are also obtained: first, knowing that all phenomena are impermanent; second, knowing that all phenomena are without pleasure.' 'Good man! A Bhikkhu who practices Dharma, focuses his mind on one point, observing the in-and-out breath. How to reduce counting? Counting two breaths as one, three breaths as two, and so on, up to ten breaths as nine, this is called reducing counting.' 'How to increase counting? Counting one breath as two, and so on, up to nine breaths as ten, this is called increasing counting. Why practice increasing counting? To break all thoughts. When attaining the first Dhyana, observe the in-and-out breath, as well as the characteristics of the mind.' 'The first Dhyana has five factors: first, Vitarka (initial application of thought); second, Vicara (sustained application of thought); third, Pritisukha (joy and happiness born of detachment); fourth, Sukha (happiness); fifth, Samadhi (meditation). When possessing the five factors, one is free from greed, hatred, and delusion. If a Bhikkhu possesses the five factors, this is called Dharma practice, abandoning five things, achieving five things, practicing the holy life, and achieving great merit.' 'Kaundinya! If'

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比丘能得二禪，名為法行。若有比丘觀息出入，繫心一處遠離喜樂，得第三禪不喜不樂。何以故？一心繫念息入出已，遠離喜樂得第四禪。若有比丘觀息入出，則觀五陰；若觀五陰，是名法行。

「若比丘見一切法行生滅，乃至見一切煩惱生滅，是名法忍。若比丘見眼空，乃至見意識空，是名空忍。若比丘見眼無相，乃至見意識無相，是名無相忍。若比丘不願于眼乃至意識，是名無愿忍。若比丘觀苦異樂異不苦不樂異，是名中諦忍。若為眾生行於生死，如是名為隨上諦忍。

「云何隨忍、隨根、隨力、隨於覺觀，乃至隨涅槃？于如是法心不著者，是名信忍，是名為信，不名信根。若攝身心不令造惡，是為精進，不名進根。若能專念如是等法，是名爲念，不名念根。心心數法能系一緣，是名為定，不名定根。若能不觀如是等相，是名為慧，不名慧根。若觀如是無根，是名法行。

「憍陳如！若有比丘觀于頂法、世第一法，觀三解脫空無相愿無常苦空，是名法行，是名空三昧。如是三昧，緣無受命、緣無自在。無相三昧，緣盡緣壞、緣滅緣厭。無愿三昧，緣于甘露非甘露行，有甘露行非緣甘露；有空三昧緣于甘露非甘露行，有甘露行非緣甘露；無相三昧緣于甘露非甘露行，有甘露行非緣甘露。憍陳如！

【現代漢語翻譯】 現代漢語譯本： 比丘如果能夠進入二禪，這被稱為『法行』。如果比丘觀察呼吸的出入，將心專注於一處，遠離喜樂，進入三禪，達到不苦不樂的狀態。為什麼呢？因為當一心專注于呼吸的出入時，就能遠離喜樂，進入四禪。如果比丘觀察呼吸的出入，進而觀察五蘊（色、受、想、行、識），這種觀察五蘊的行為，就稱為『法行』。 如果比丘觀察一切法的生滅，乃至觀察一切煩惱的生滅，這稱為『法忍』。如果比丘觀察到眼是空的，乃至觀察到意識是空的，這稱為『空忍』。如果比丘觀察到眼無相，乃至觀察到意識無相，這稱為『無相忍』。如果比丘不執著于眼，乃至不執著于意識，這稱為『無愿忍』。如果比丘觀察苦、樂、不苦不樂是不同的，這稱為『中諦忍』。如果爲了眾生而經歷生死，這稱為『隨上諦忍』。 什麼是隨忍、隨根、隨力、隨於覺觀，乃至隨於涅槃呢？對於這些法，心不執著，這稱為『信忍』，是『信』，但不是『信根』。如果約束身心不造惡，這是『精進』，但不是『精進根』。如果能夠專注于這些法，這是『念』，但不是『念根』。如果心和心所法能夠專注於一個對象，這是『定』，但不是『定根』。如果能夠不觀察這些相，這是『慧』，但不是『慧根』。如果觀察到這些無根，這稱為『法行』。 憍陳如（Ajñāta Kauṇḍinya，佛陀最早的五位弟子之一）！如果比丘觀察頂法（最高層次的法）、世第一法（世間最高的法），觀察三解脫門（空、無相、無愿）的空、無相、無愿、無常、苦、空，這稱為『法行』，也稱為『空三昧』。這樣的三昧，是緣于無受命（沒有主宰者）、緣于無自在（沒有自主性）。無相三昧，是緣於盡、緣于壞、緣于滅、緣于厭。無愿三昧，是緣于甘露（涅槃）和非甘露行（非涅槃之道），有甘露行但不是緣于甘露；有空三昧緣于甘露和非甘露行，有甘露行但不是緣于甘露；無相三昧緣于甘露和非甘露行，有甘露行但不是緣于甘露。憍陳如！

【English Translation】 English version: If a bhikkhu can attain the second dhyana (meditative absorption), this is called 『dharma practice』. If a bhikkhu observes the in-and-out breathing, focuses the mind on one point, and, having abandoned joy and pleasure, attains the third dhyana, reaching a state of neither-pleasure-nor-pain. Why is that? Because when the mind is focused on the in-and-out breathing, one can abandon joy and pleasure and attain the fourth dhyana. If a bhikkhu observes the in-and-out breathing, and then observes the five skandhas (form, feeling, perception, mental formations, consciousness), this observation of the five skandhas is called 『dharma practice』. If a bhikkhu observes the arising and ceasing of all dharmas, and even observes the arising and ceasing of all afflictions, this is called 『dharma forbearance』. If a bhikkhu sees that the eye is empty, and even sees that consciousness is empty, this is called 『emptiness forbearance』. If a bhikkhu sees that the eye is without characteristics, and even sees that consciousness is without characteristics, this is called 『signless forbearance』. If a bhikkhu does not cling to the eye, and even does not cling to consciousness, this is called 『wishless forbearance』. If a bhikkhu observes that suffering, pleasure, and neither-suffering-nor-pleasure are different, this is called 『middle path forbearance』. If one goes through birth and death for the sake of sentient beings, this is called 『following the supreme truth forbearance』. What is following forbearance, following roots, following powers, following contemplation, and even following nirvana? For these dharmas, if the mind does not cling, this is called 『faith forbearance』, it is 『faith』, but not 『root of faith』. If one restrains the body and mind from doing evil, this is 『effort』, but not 『root of effort』. If one can focus on these dharmas, this is 『mindfulness』, but not 『root of mindfulness』. If the mind and mental factors can focus on one object, this is 『concentration』, but not 『root of concentration』. If one can not observe these characteristics, this is 『wisdom』, but not 『root of wisdom』. If one observes these as rootless, this is called 『dharma practice』. Ajñāta Kauṇḍinya (one of the first five disciples of the Buddha)! If a bhikkhu observes the peak dharma (the highest level of dharma), the supreme worldly dharma (the highest dharma in the world), and observes the emptiness, signlessness, wishlessness, impermanence, suffering, and emptiness of the three doors of liberation (emptiness, signlessness, wishlessness), this is called 『dharma practice』, and also called 『emptiness samadhi』. Such samadhi is conditioned by no-mastery (no ruler), and conditioned by no-autonomy (no self-control). Signless samadhi is conditioned by cessation, conditioned by destruction, conditioned by extinction, and conditioned by aversion. Wishless samadhi is conditioned by nectar (nirvana) and non-nectar practice (non-nirvana path), there is nectar practice but not conditioned by nectar; there is emptiness samadhi conditioned by nectar and non-nectar practice, there is nectar practice but not conditioned by nectar; signless samadhi is conditioned by nectar and non-nectar practice, there is nectar practice but not conditioned by nectar. Ajñāta Kauṇḍinya!

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若有比丘緣慧滅莊嚴入無愿三昧，是名緣于甘露非甘露行。若有比丘緣慧滅而得解脫，名甘露行非緣甘露。空與無相亦復如是。憍陳如！若有比丘能如是觀，是名法行。

「憍陳如！若有比丘觀受、觀心，是名法行。何以故？能壞我見二十種故。憍陳如！斷見我見各有五種，色斷乃至識斷，是名五斷見；色我乃至識我，是名五我見。憍陳如！五種斷見分別則有四十四種：十六種說想，八說無想，八說非想非非想，六說種種想，六種說斷，是名四十四種。我見分別十八：四定說我，四種說邊，四說異事，六說無求三昧。是名六十二見。二十我見因緣，能生四百四種煩惱，為離如是諸煩惱故，觀于身心是名法行，如是比丘能觀身心。

「憍陳如！云何八人？云何決定？憍陳如！斷見之人言一念斷，常見之人言八忍斷，是二種人俱得決定，后離煩惱俱亦無妨。憍陳如！能得八忍是名八人，得十六心是名決定，是名如法。憍陳如！若有比丘成出入息，即得八人名，亦名決定。

「憍陳如！若有比丘成就數息，即得信根乃至慧根。若得五根，即得世間第一法。如是比丘，能破一切疑網之心，是名真實修集聖行。若有比丘成就苦智，則斷十種煩惱，是名修初無漏心觀。爾時，次第觀無愿三昧，觀無愿時修三十七

【現代漢語翻譯】 現代漢語譯本：如果有一位比丘，憑藉智慧滅除莊嚴，進入無愿三昧（一種禪定狀態），這被稱為是緣于甘露（解脫）而非甘露行（直接的解脫行為）。如果有一位比丘，憑藉智慧滅除煩惱而獲得解脫，這被稱為是甘露行而非緣于甘露。空（śūnyatā）與無相（animitta）也是如此。憍陳如（Ajñāta Kauṇḍinya）！如果有一位比丘能夠這樣觀察，這被稱為是法行（符合佛法的修行）。 憍陳如！如果有一位比丘觀察感受（vedanā）、觀察心（citta），這被稱為是法行。為什麼呢？因為能夠破除我見（ātma-dṛṣṭi）的二十種執著。憍陳如！斷見（uccheda-dṛṣṭi）和我見各有五種，從色（rūpa）的斷滅乃至識（vijñāna）的斷滅，這被稱為是五斷見；從色是我乃至識是我，這被稱為是五我見。憍陳如！五種斷見分別來說有四十四種：十六種說有想（saṃjñā），八種說無想（asaṃjñā），八種說非想非非想（naivasaṃjñānāsaṃjñā），六種說種種想，六種說斷滅，這被稱為是四十四種。我見分別有十八種：四種定說有我，四種說有邊，四種說有異事，六種說無求三昧。這被稱為是六十二見。二十種我見因緣，能夠產生四百四種煩惱，爲了遠離這些煩惱，觀察身心被稱為是法行，這樣的比丘能夠觀察身心。 憍陳如！什麼是八人？什麼是決定？憍陳如！持斷見的人說一念斷，持常見（śāśvata-dṛṣṭi）的人說八忍斷，這兩種人都能夠得到決定，之後遠離煩惱也沒有妨礙。憍陳如！能夠得到八忍被稱為是八人，得到十六心被稱為是決定，這被稱為是如法。憍陳如！如果有一位比丘成就出入息（ānāpāna），就得到八人的名號，也稱為是決定。 憍陳如！如果有一位比丘成就數息（gaṇanā），就得到信根（śraddhā-indriya）乃至慧根（prajñā-indriya）。如果得到五根，就得到世間第一法。這樣的比丘，能夠破除一切疑網之心，這被稱為是真實修集聖行。如果有一位比丘成就苦智（duḥkha-jñāna），就斷除十種煩惱，這被稱為是修初無漏心觀。那時，次第觀察無愿三昧，觀察無愿時修三十七道品。

【English Translation】 English version: If a Bhikkhu, through wisdom, extinguishes adornment and enters the wishless samadhi (a state of meditative absorption), this is called being conditioned by the nectar (liberation) but not the act of nectar (direct act of liberation). If a Bhikkhu, through wisdom, extinguishes defilements and attains liberation, this is called the act of nectar but not being conditioned by the nectar. Emptiness (śūnyatā) and signlessness (animitta) are also like this. Ajñāta Kauṇḍinya! If a Bhikkhu can observe in this way, this is called the practice of Dharma (righteous conduct). Ajñāta Kauṇḍinya! If a Bhikkhu observes feelings (vedanā) and observes the mind (citta), this is called the practice of Dharma. Why is that? Because it can destroy the twenty kinds of attachments of self-view (ātma-dṛṣṭi). Ajñāta Kauṇḍinya! There are five kinds of annihilation views (uccheda-dṛṣṭi) and five kinds of self-views. From the annihilation of form (rūpa) to the annihilation of consciousness (vijñāna), these are called the five annihilation views; from form is self to consciousness is self, these are called the five self-views. Ajñāta Kauṇḍinya! The five annihilation views are divided into forty-four kinds: sixteen kinds that say there is perception (saṃjñā), eight kinds that say there is no perception (asaṃjñā), eight kinds that say there is neither perception nor non-perception (naivasaṃjñānāsaṃjñā), six kinds that say there are various perceptions, and six kinds that say there is annihilation. These are called the forty-four kinds. Self-views are divided into eighteen kinds: four kinds that assert a self in meditation, four kinds that assert a boundary, four kinds that assert different things, and six kinds that assert the desireless samadhi. These are called the sixty-two views. The twenty causes of self-view can generate four hundred and four kinds of afflictions. To be free from these afflictions, observing the body and mind is called the practice of Dharma. Such a Bhikkhu can observe the body and mind. Ajñāta Kauṇḍinya! What are the eight persons? What is the determination? Ajñāta Kauṇḍinya! Those who hold the annihilation view say that it is annihilated in one thought, and those who hold the eternalist view (śāśvata-dṛṣṭi) say that it is annihilated by eight patiences. Both of these kinds of people can attain determination, and there is no hindrance to being free from afflictions afterward. Ajñāta Kauṇḍinya! Being able to attain eight patiences is called the eight persons, and attaining sixteen minds is called determination. This is called being in accordance with the Dharma. Ajñāta Kauṇḍinya! If a Bhikkhu accomplishes mindfulness of breathing (ānāpāna), he attains the name of the eight persons and is also called determined. Ajñāta Kauṇḍinya! If a Bhikkhu accomplishes counting the breaths (gaṇanā), he attains the faculty of faith (śraddhā-indriya) up to the faculty of wisdom (prajñā-indriya). If he attains the five faculties, he attains the foremost Dharma in the world. Such a Bhikkhu can break through all doubts and uncertainties. This is called truly cultivating the noble path. If a Bhikkhu accomplishes the wisdom of suffering (duḥkha-jñāna), he cuts off ten kinds of afflictions. This is called cultivating the initial non-outflow mind contemplation. At that time, he sequentially contemplates the wishless samadhi, and when contemplating the wishless, he cultivates the thirty-seven factors of enlightenment.

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助道之法，是名無漏定智，得苦法忍、苦法智、集法忍、集法智。爾時，觀於色界五陰、無色界四陰，如欲界苦，色無色界亦復如是。如是觀已，斷色無色十八種煩惱。十八種斷已，作是思惟：『如是諸苦從何業來？誰之所造？』作是觀已，了知『是苦從愛因緣，我若不拔如是愛根必當生苦。』是故觀集。作是觀已，斷七煩惱。觀欲界集已，色無色界亦復如是。如是觀已，得比忍、比智，作是觀時斷十二煩惱。

「憍陳如！具八忍者是名見法，斷三界集已，復作是觀：何因緣故斷于苦集？為安樂故，夫安樂者即是滅諦。爾時，初觀欲界滅諦，得滅法忍，斷七煩惱，色無色界亦復如是。作是觀已，得滅比忍，滅十二煩惱。復作是觀：何因緣故得是比忍？因修八道，以八正道力故，知欲界苦集滅諦，色無色界苦集滅諦。爾時次生道法忍，得已能斷八種煩惱。爾時，復觀色無色界，得道比忍，斷十四煩惱。以修集故，遠離八十八種煩惱，是名決定得須陀洹果，是名十六心，是名必得菩提，是七往來斷一切苦。

「憍陳如！有人從信決定，有人從法決定，有人從一生得須陀洹果，乃至得阿羅漢。有人入信根乃至慧根，有人修定，有人修慧，有人得初禪乃至四禪，入決定觀，觀一切行無常次第生滅，遠離一切凡夫之

【現代漢語翻譯】 現代漢語譯本：

輔助修道的方法，稱為無漏定智，由此獲得苦法忍（對苦諦的忍可）、苦法智（對苦諦的智慧）、集法忍（對集諦的忍可）、集法智（對集諦的智慧）。這時，觀察五陰（色、受、想、行、識）時，不執著於四陰，如同欲界的苦，色界和無色界也同樣如此。這樣觀察后，斷除色界和無色界的十八種煩惱。斷除這十八種煩惱后，便思考：『這些苦是從什麼業產生的？是誰造成的？』這樣觀察后，了知『這些苦是從愛因緣產生的，如果我不拔除愛根，必定會產生苦。』因此觀察集諦。這樣觀察后，斷除七種煩惱。觀察欲界集諦后，色界和無色界也同樣如此。這樣觀察后，獲得比忍（類比的忍可）、比智（類比的智慧），在這樣觀察時斷除十二種煩惱。

『憍陳如（佛陀的弟子）！具備八忍的人稱為見法，斷除三界（欲界、色界、無色界）的集諦后，又思考：是什麼因緣斷除了苦集？是爲了安樂的緣故，而安樂就是滅諦。』這時，最初觀察欲界滅諦，獲得滅法忍，斷除七種煩惱，色界和無色界也同樣如此。這樣觀察后，獲得滅比忍，斷除十二種煩惱。又思考：是什麼因緣獲得這種比忍？是因為修習八道（八正道），憑藉八正道的力量，了知欲界的苦集滅諦，以及色界和無色界的苦集滅諦。這時，依次產生道法忍，獲得后能斷除八種煩惱。這時，又觀察色界和無色界，獲得道比忍，斷除十四種煩惱。因為修習的緣故，遠離八十八種煩惱，這稱為決定獲得須陀洹果（初果），這稱為十六心，這稱為必定獲得菩提（覺悟），這是七次往來就能斷除一切苦。

『憍陳如！有人從信決定，有人從法決定，有人從一生就能獲得須陀洹果，乃至獲得阿羅漢果（無學果）。有人進入信根乃至慧根，有人修習禪定，有人修習智慧，有人獲得初禪乃至四禪，進入決定觀，觀察一切行無常，次第生滅，遠離一切凡夫的執著。』 English version:

The methods that aid the path are called undefiled meditative wisdom, through which one obtains the forbearance of the suffering dharma (acceptance of the truth of suffering), the wisdom of the suffering dharma (understanding of the truth of suffering), the forbearance of the origin dharma (acceptance of the truth of the origin of suffering), and the wisdom of the origin dharma (understanding of the truth of the origin of suffering). At this time, when observing the five aggregates (form, feeling, perception, mental formations, and consciousness), one does not cling to the four aggregates, just as with the suffering of the desire realm; the same is true for the form and formless realms. Having observed in this way, one cuts off the eighteen kinds of afflictions of the form and formless realms. Having cut off these eighteen kinds of afflictions, one then contemplates: 『From what karma do these sufferings arise? Who created them?』 Having observed in this way, one understands, 『These sufferings arise from the cause of craving; if I do not uproot this root of craving, suffering will surely arise.』 Therefore, one observes the origin of suffering. Having observed in this way, one cuts off seven afflictions. Having observed the origin of suffering in the desire realm, the same is true for the form and formless realms. Having observed in this way, one obtains comparative forbearance (analogical acceptance) and comparative wisdom (analogical understanding), and while observing in this way, one cuts off twelve afflictions.

『Kaundinya (a disciple of the Buddha)! One who possesses eight forbearances is called one who sees the Dharma. Having cut off the origin of suffering in the three realms (desire, form, and formless), one then contemplates: For what reason is the origin of suffering cut off? It is for the sake of peace and happiness, and that peace and happiness is the cessation of suffering.』 At this time, one first observes the cessation of suffering in the desire realm, obtains the forbearance of the cessation dharma, and cuts off seven afflictions; the same is true for the form and formless realms. Having observed in this way, one obtains comparative forbearance of cessation and cuts off twelve afflictions. One then contemplates: For what reason is this comparative forbearance obtained? It is because of cultivating the eightfold path (the Noble Eightfold Path). Through the power of the eightfold path, one understands the suffering, origin, and cessation of suffering in the desire realm, as well as the suffering, origin, and cessation of suffering in the form and formless realms. At this time, the forbearance of the path dharma arises in sequence, and having obtained it, one can cut off eight afflictions. At this time, one again observes the form and formless realms, obtains the comparative forbearance of the path, and cuts off fourteen afflictions. Because of cultivation, one is freed from eighty-eight kinds of afflictions. This is called the definite attainment of the Srotapanna fruit (stream-enterer), this is called the sixteen minds, this is called the certain attainment of Bodhi (enlightenment), and this is the one who, after seven more lives, will cut off all suffering.

『Kaundinya! Some are determined by faith, some are determined by the Dharma, and some attain the Srotapanna fruit in one lifetime, and even attain the Arhat fruit (the fruit of no more learning). Some enter the root of faith up to the root of wisdom, some cultivate meditation, some cultivate wisdom, some attain the first dhyana up to the fourth dhyana, enter into decisive contemplation, observe all conditioned things as impermanent, arising and ceasing in sequence, and are free from all the attachments of ordinary beings.』

【English Translation】 The methods that aid the path are called undefiled meditative wisdom, through which one obtains the forbearance of the suffering dharma (acceptance of the truth of suffering), the wisdom of the suffering dharma (understanding of the truth of suffering), the forbearance of the origin dharma (acceptance of the truth of the origin of suffering), and the wisdom of the origin dharma (understanding of the truth of the origin of suffering). At this time, when observing the five aggregates (form, feeling, perception, mental formations, and consciousness), one does not cling to the four aggregates, just as with the suffering of the desire realm; the same is true for the form and formless realms. Having observed in this way, one cuts off the eighteen kinds of afflictions of the form and formless realms. Having cut off these eighteen kinds of afflictions, one then contemplates: 『From what karma do these sufferings arise? Who created them?』 Having observed in this way, one understands, 『These sufferings arise from the cause of craving; if I do not uproot this root of craving, suffering will surely arise.』 Therefore, one observes the origin of suffering. Having observed in this way, one cuts off seven afflictions. Having observed the origin of suffering in the desire realm, the same is true for the form and formless realms. Having observed in this way, one obtains comparative forbearance (analogical acceptance) and comparative wisdom (analogical understanding), and while observing in this way, one cuts off twelve afflictions. 『Kaundinya (a disciple of the Buddha)! One who possesses eight forbearances is called one who sees the Dharma. Having cut off the origin of suffering in the three realms (desire, form, and formless), one then contemplates: For what reason is the origin of suffering cut off? It is for the sake of peace and happiness, and that peace and happiness is the cessation of suffering.』 At this time, one first observes the cessation of suffering in the desire realm, obtains the forbearance of the cessation dharma, and cuts off seven afflictions; the same is true for the form and formless realms. Having observed in this way, one obtains comparative forbearance of cessation and cuts off twelve afflictions. One then contemplates: For what reason is this comparative forbearance obtained? It is because of cultivating the eightfold path (the Noble Eightfold Path). Through the power of the eightfold path, one understands the suffering, origin, and cessation of suffering in the desire realm, as well as the suffering, origin, and cessation of suffering in the form and formless realms. At this time, the forbearance of the path dharma arises in sequence, and having obtained it, one can cut off eight afflictions. At this time, one again observes the form and formless realms, obtains the comparative forbearance of the path, and cuts off fourteen afflictions. Because of cultivation, one is freed from eighty-eight kinds of afflictions. This is called the definite attainment of the Srotapanna fruit (stream-enterer), this is called the sixteen minds, this is called the certain attainment of Bodhi (enlightenment), and this is the one who, after seven more lives, will cut off all suffering. 『Kaundinya! Some are determined by faith, some are determined by the Dharma, and some attain the Srotapanna fruit in one lifetime, and even attain the Arhat fruit (the fruit of no more learning). Some enter the root of faith up to the root of wisdom, some cultivate meditation, some cultivate wisdom, some attain the first dhyana up to the fourth dhyana, enter into decisive contemplation, observe all conditioned things as impermanent, arising and ceasing in sequence, and are free from all the attachments of ordinary beings.』

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法。有人觀一切行無常苦空不凈，不得自在無有寂靜，從緣而生從緣而滅。作是觀已，得寂靜滅諦，是名比丘如法而行。

「憍陳如！如來了知一切眾生諸根利鈍，亦知一切眾生心性諸煩惱性，是名如來隨應眾生而為說法，隨諸煩惱宣說對治，是故得名薩婆若智。

「憍陳如！我涅槃後有諸弟子，受持如來十二部經，書寫讀誦，顛倒解義、顛倒宣說，以倒解說覆隱法藏，以覆法故名曇摩鞠多。

「憍陳如！我涅槃后我諸弟子，受持如來十二部經讀誦書寫，而復讀誦書說外典，受有三世及以內外，破壞外道善解論義，說一切性悉得受戒，凡所問難悉能答對，是故名為薩婆帝婆。

「憍陳如！我涅槃后我諸弟子，受持如來十二部經書寫讀誦，說無有我及以受者，轉諸煩惱猶如死屍，是故名為迦葉毗部。

「憍陳如！我涅槃后我諸弟子，受持如來十二部經，讀誦書寫，不作地相水火風相虛空識相，是故名為彌沙塞部。

「憍陳如！我涅槃后我諸弟子，受持如來十二部經，讀誦書寫，皆說有我不說空相，猶如小兒，是故名為婆嗟富羅。

「憍陳如！我涅槃后我諸弟子，受持如來十二部經，讀誦書寫，廣博遍覽五部經書，是故名為摩訶僧祇。善男子！如是五部雖各別異，而皆不妨諸

【現代漢語翻譯】 現代漢語譯本 『法』。有人觀察一切行為都是無常、痛苦、空虛、不凈的，不能自在，沒有寂靜，它們從因緣而生，也從因緣而滅。這樣觀察之後，就能獲得寂靜的滅諦（Nirodha Satya），這叫做比丘如法修行。 『憍陳如（Ajnatakaundinya）！如來（Tathagata）知道一切眾生的根器有銳利和遲鈍之分，也知道一切眾生的心性和各種煩惱的性質。這叫做如來隨應眾生的根器而說法，隨著各種煩惱宣說對治的方法，因此得名薩婆若智（Sarvajna-jnana）。』 『憍陳如（Ajnatakaundinya）！我涅槃（Nirvana）后，會有一些弟子，他們受持如來的十二部經，書寫、讀誦，卻顛倒地理解經義、顛倒地宣說，用顛倒的理解來覆蓋隱藏法藏，因為覆蓋法藏的緣故，被稱為曇摩鞠多（Dharmaguptaka）。』 『憍陳如（Ajnatakaundinya）！我涅槃（Nirvana）后，我的弟子們，受持如來的十二部經，讀誦、書寫，又讀誦、宣說外道典籍，接受有三世以及內外之分，破壞外道的論義，宣說一切自性都能夠受戒，凡是提出的問題都能夠回答，因此被稱為薩婆帝婆（Sarvastivada）。』 『憍陳如（Ajnatakaundinya）！我涅槃（Nirvana）后，我的弟子們，受持如來的十二部經，書寫、讀誦，宣說沒有『我』以及受者，轉化各種煩惱就像對待死屍一樣，因此被稱為迦葉毗部（Kasyapiya）。』 『憍陳如（Ajnatakaundinya）！我涅槃（Nirvana）后，我的弟子們，受持如來的十二部經，讀誦、書寫，不執著于地相、水相、火相、風相、虛空相、識相，因此被稱為彌沙塞部（Mahisasaka）。』 『憍陳如（Ajnatakaundinya）！我涅槃（Nirvana）后，我的弟子們，受持如來的十二部經，讀誦、書寫，都說有『我』，不說空相，就像小孩子一樣，因此被稱為婆嗟富羅（Vatsiputriya）。』 『憍陳如（Ajnatakaundinya）！我涅槃（Nirvana）后，我的弟子們，受持如來的十二部經，讀誦、書寫，廣泛地閱讀五部經書，因此被稱為摩訶僧祇（Mahasanghika）。善男子！這五個部派雖然各有不同，但都不妨礙修行。』

【English Translation】 English version 'Dharma'. Some people observe that all actions are impermanent, suffering, empty, and impure, not being free, without tranquility, arising from conditions and ceasing from conditions. Having made this observation, they attain the tranquil cessation of truth (Nirodha Satya), this is called a Bhikkhu practicing according to the Dharma. 'Ajnatakaundinya! The Tathagata knows that all beings have sharp and dull faculties, and also knows the nature of the minds and various afflictions of all beings. This is called the Tathagata teaching according to the faculties of beings, and proclaiming the remedies according to the various afflictions, therefore it is named Sarvajna-jnana.' 'Ajnatakaundinya! After my Nirvana, there will be some disciples who uphold the twelve divisions of the Sutras of the Tathagata, writing and reciting them, but they will interpret the meaning of the Sutras in a reversed way, and proclaim them in a reversed way, using reversed interpretations to cover and conceal the Dharma treasury. Because of concealing the Dharma, they are called Dharmaguptaka.' 'Ajnatakaundinya! After my Nirvana, my disciples will uphold the twelve divisions of the Sutras of the Tathagata, reciting and writing them, and also recite and proclaim external scriptures, accepting the existence of the three times and the internal and external, destroying the arguments of external paths, proclaiming that all natures can receive precepts, and they can answer all questions, therefore they are called Sarvastivada.' 'Ajnatakaundinya! After my Nirvana, my disciples will uphold the twelve divisions of the Sutras of the Tathagata, writing and reciting them, proclaiming that there is no 'self' and no receiver, transforming all afflictions as if dealing with a corpse, therefore they are called Kasyapiya.' 'Ajnatakaundinya! After my Nirvana, my disciples will uphold the twelve divisions of the Sutras of the Tathagata, reciting and writing them, not clinging to the characteristics of earth, water, fire, wind, space, and consciousness, therefore they are called Mahisasaka.' 'Ajnatakaundinya! After my Nirvana, my disciples will uphold the twelve divisions of the Sutras of the Tathagata, reciting and writing them, all saying that there is a 'self', not speaking of emptiness, like children, therefore they are called Vatsiputriya.' 'Ajnatakaundinya! After my Nirvana, my disciples will uphold the twelve divisions of the Sutras of the Tathagata, reciting and writing them, widely reading the five divisions of the Sutras, therefore they are called Mahasanghika. Good men! Although these five schools are different, they do not hinder practice.'

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佛法界及大涅槃。

「云何名為隨於信行？若信三寶具足信根，從信根因緣入于決定，得須陀洹果、斯陀含果、阿那含果，過色無色界，得阿羅漢果。從信得解名信解脫，亦名一分，亦名身證，名慧解脫，是名隨信行。

「憍陳如！云何名為隨於法行？若有從法入于決定，具足慧根，得須陀洹果、斯陀含果、阿那含果，過色無色界，得阿羅漢果，是名見、到二分解脫，亦名身證慧得解脫，心得解脫得滅盡定，是故名為二分解脫。是名無學解脫，是名法行，是名成就觀身乃至成就法法觀，是名成就毗婆舍那及奢摩他。

「云何名為奢摩他？奢摩他者，名之為滅。能滅貪心、瞋心、亂心，名奢摩他。云何名為奢摩他相？能滅貪相及瞋癡相，名奢摩他相。云何名為隨奢摩他入于決定？若能隨修舍摩他行，尊重讚歎，向奢摩他方便莊嚴，是則名為奢摩他相。若有比丘，深自思惟：『我之貪心唯觀不凈乃能壞之，瞋恚之心慈能壞之，十二因緣能壞愚癡。』是名奢摩他相。

「云何名為毗婆舍那？若修聖慧，能觀五陰次第生滅，是名毗婆舍那。複次，若觀諸法皆如法性，實性實相真實了知，是名毗婆舍那。云何名為毗婆舍那相？若能成就具足念心，觀一切行從緣而生從緣而滅，一切行無自在無作無受，是

【現代漢語翻譯】 現代漢語譯本：佛法的境界以及大涅槃的境界。

『什麼叫做隨於信行？如果信仰三寶，具足信根，從信根的因緣進入決定，證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果），超越色界的束縛，證得阿羅漢果（無學果）。從信仰而得到解脫，稱為信解脫，也稱為一分，也稱為身證，稱為慧解脫，這就是隨信行。

『憍陳如（佛陀弟子名）！什麼叫做隨於法行？如果有人從法進入決定，具足慧根，證得須陀洹果、斯陀含果、阿那含果，超越色界的束縛，證得阿羅漢果，這稱為見、到二分解脫，也稱為身證慧得解脫，心得解脫，得到滅盡定，所以稱為二分解脫。這就是無學解脫，這就是法行，這就是成就觀身乃至成就法法觀，這就是成就毗婆舍那（觀）以及奢摩他（止）。』

『什麼叫做奢摩他？奢摩他，意思是滅。能夠滅除貪心、嗔心、散亂心，稱為奢摩他。什麼叫做奢摩他的相？能夠滅除貪的相以及嗔癡的相，稱為奢摩他的相。什麼叫做隨奢摩他進入決定？如果能夠隨順修習奢摩他行，尊重讚歎，趨向奢摩他的方便莊嚴，這就是奢摩他的相。如果有比丘，深入思考：『我的貪心只有通過觀不凈才能破除，嗔恚之心通過慈悲才能破除，十二因緣能夠破除愚癡。』這就是奢摩他的相。』

『什麼叫做毗婆舍那？如果修習聖慧，能夠觀察五陰次第生滅，這就是毗婆舍那。再次，如果觀察諸法都如法性，實性實相真實了知，這就是毗婆舍那。什麼叫做毗婆舍那的相？如果能夠成就具足念心，觀察一切行從因緣而生，從因緣而滅，一切行無自在，無作，無受，這就是毗婆舍那的相。』

【English Translation】 English version: The realm of the Buddha-dharma and the Great Nirvana.

'What is called following according to faith? If one believes in the Three Jewels, possesses the root of faith, and from the cause of the root of faith enters into certainty, attains the fruit of Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), transcends the realm of form, and attains the fruit of Arhat (worthy one). From faith, one attains liberation, called liberation by faith, also called a part, also called bodily realization, called wisdom liberation, this is called following according to faith.'

'Kaundinya (name of a Buddha's disciple)! What is called following according to Dharma? If one enters into certainty from the Dharma, possesses the root of wisdom, attains the fruit of Srotaapanna, Sakrdagamin, Anagamin, transcends the realm of form, and attains the fruit of Arhat, this is called liberation by seeing and reaching, also called bodily realization and wisdom liberation, mind liberation, attains cessation of feeling and perception, therefore it is called liberation by two parts. This is called liberation of the non-learner, this is called following according to Dharma, this is called accomplishing contemplation of the body and even accomplishing contemplation of the Dharma, this is called accomplishing Vipassana (insight) and Samatha (calm abiding).'

'What is called Samatha? Samatha means extinction. Being able to extinguish greed, anger, and a scattered mind is called Samatha. What is called the characteristic of Samatha? Being able to extinguish the characteristics of greed, anger, and delusion is called the characteristic of Samatha. What is called entering into certainty following Samatha? If one can follow the practice of Samatha, respect and praise it, and move towards the expedient adornment of Samatha, this is called the characteristic of Samatha. If a Bhikkhu deeply contemplates: 『My greed can only be destroyed by contemplating the impure, anger can be destroyed by loving-kindness, and the twelve links of dependent origination can destroy ignorance.』 This is called the characteristic of Samatha.'

'What is called Vipassana? If one cultivates holy wisdom, and can observe the arising and ceasing of the five aggregates in sequence, this is called Vipassana. Furthermore, if one observes all dharmas as they are in their true nature, real nature, and real characteristics, and truly understands them, this is called Vipassana. What is called the characteristic of Vipassana? If one can accomplish a mind full of mindfulness, and observe all actions arising from conditions and ceasing from conditions, all actions are without self-mastery, without doing, and without receiving, this is called the characteristic of Vipassana.'

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名毗婆舍那相。云何名為從毗婆舍那入于決定？至心念于毗婆舍那，恭敬尊重向莊嚴道，是名從毗婆舍那入于決定。

「云何名為出法攝心非滅法攝心？若比丘能觀心出因緣，乃至一切行出因緣，是名出法攝心非滅法攝心。云何名為滅法攝心非出法攝心？若比丘能深觀察滅心因緣，乃至一切行滅因緣，是名滅法攝心非出法攝心。云何名為非出法攝心非滅法攝心。若比丘能觀心性眼性乃至識性，是名非出法攝心非滅法攝心。

「云何緣攝心非思惟攝心？若比丘能觀出息不觀入息，是名緣攝心非思惟攝心。云何名為思惟攝心非緣攝心？若比丘觀于入息，是名思惟攝心非緣攝心。云何名為非緣攝心非思惟攝心？若比丘觀於心性眼性，乃至意性，是名非緣攝非思惟攝。

「憍陳如！若比丘能攝心者，則得八十諸三昧門，及修三解脫門。若比丘觀過去身，及修莊嚴，觀身見身，是名修無愿解脫門。若比丘觀過去身已，唯見於心而不見身，及修莊嚴觀身見身，是名修無相解脫門。若比丘觀過去身已，亦不見作及以作者，作者無身、身無作者，修莊嚴道觀身見身，是名修空解脫門。觀受心法亦如是。

「複次，憍陳如！三解脫門修莊嚴觀，觀一切行不出不滅，出已則滅滅無所至，不至去來，是名莊嚴無愿解

【現代漢語翻譯】 現代漢語譯本 什麼是毗婆舍那（Vipassanā，內觀）的特徵？如何從毗婆舍那進入決斷？至誠地專注于毗婆舍那，恭敬尊重地趨向莊嚴之道，這被稱為從毗婆舍那進入決斷。

什麼是『以出法攝心』而非『以滅法攝心』？如果比丘能夠觀察心的生起因緣，乃至一切行的生起因緣，這被稱為『以出法攝心』而非『以滅法攝心』。什麼是『以滅法攝心』而非『以出法攝心』？如果比丘能夠深入觀察心的滅去因緣，乃至一切行的滅去因緣，這被稱為『以滅法攝心』而非『以出法攝心』。什麼是非『以出法攝心』也非『以滅法攝心』？如果比丘能夠觀察心性、眼性乃至識性，這被稱為非『以出法攝心』也非『以滅法攝心』。

什麼是『以緣攝心』而非『以思惟攝心』？如果比丘能夠觀察呼氣而不觀察吸氣，這被稱為『以緣攝心』而非『以思惟攝心』。什麼是『以思惟攝心』而非『以緣攝心』？如果比丘觀察吸氣，這被稱為『以思惟攝心』而非『以緣攝心』。什麼是非『以緣攝心』也非『以思惟攝心』？如果比丘觀察心性、眼性，乃至意性，這被稱為非『以緣攝心』也非『以思惟攝心』。

憍陳如（Kaundinya，佛陀的早期弟子之一）！如果比丘能夠攝持其心，就能獲得八十種三昧（Samadhi，禪定）之門，並修習三種解脫門。如果比丘觀察過去的身，並修習莊嚴，觀察身見身，這被稱為修習無愿解脫門。如果比丘觀察過去的身之後，只見到心而沒有見到身，並修習莊嚴，觀察身見身，這被稱為修習無相解脫門。如果比丘觀察過去的身之後，既不見造作者也不見所造之物，造作者無身，身無造作者，修習莊嚴之道，觀察身見身，這被稱為修習空解脫門。觀察受、心、法也是如此。

再者，憍陳如！三種解脫門修習莊嚴觀，觀察一切行不生不滅，生起之後則滅去，滅去之後無所至，不至過去未來，這被稱為莊嚴無愿解脫門。

【English Translation】 English version What is the characteristic of Vipassanā (insight meditation)? How does one enter into determination from Vipassanā? To wholeheartedly focus on Vipassanā, respectfully and reverently moving towards the path of adornment, this is called entering into determination from Vipassanā.

What is 『mind-gathering through arising phenomena』 and not 『mind-gathering through ceasing phenomena』? If a bhikkhu (monk) can observe the arising conditions of the mind, and even the arising conditions of all phenomena, this is called 『mind-gathering through arising phenomena』 and not 『mind-gathering through ceasing phenomena.』 What is 『mind-gathering through ceasing phenomena』 and not 『mind-gathering through arising phenomena』? If a bhikkhu can deeply observe the ceasing conditions of the mind, and even the ceasing conditions of all phenomena, this is called 『mind-gathering through ceasing phenomena』 and not 『mind-gathering through arising phenomena.』 What is neither 『mind-gathering through arising phenomena』 nor 『mind-gathering through ceasing phenomena』? If a bhikkhu can observe the nature of the mind, the nature of the eye, and even the nature of consciousness, this is called neither 『mind-gathering through arising phenomena』 nor 『mind-gathering through ceasing phenomena.』

What is 『mind-gathering through object』 and not 『mind-gathering through thought』? If a bhikkhu can observe the out-breath without observing the in-breath, this is called 『mind-gathering through object』 and not 『mind-gathering through thought.』 What is 『mind-gathering through thought』 and not 『mind-gathering through object』? If a bhikkhu observes the in-breath, this is called 『mind-gathering through thought』 and not 『mind-gathering through object.』 What is neither 『mind-gathering through object』 nor 『mind-gathering through thought』? If a bhikkhu observes the nature of the mind, the nature of the eye, and even the nature of the mind, this is called neither 『mind-gathering through object』 nor 『mind-gathering through thought.』

Kaundinya (one of the first disciples of the Buddha)! If a bhikkhu can gather his mind, he will attain eighty doors of Samadhi (concentration) and cultivate the three doors of liberation. If a bhikkhu observes the past body and cultivates adornment, observing the body seeing the body, this is called cultivating the liberation door of no-wish. If a bhikkhu, after observing the past body, only sees the mind and does not see the body, and cultivates adornment, observing the body seeing the body, this is called cultivating the liberation door of no-sign. If a bhikkhu, after observing the past body, sees neither the maker nor the made, the maker without a body, the body without a maker, cultivates the path of adornment, observing the body seeing the body, this is called cultivating the liberation door of emptiness. Observing feelings, mind, and phenomena is also the same.

Furthermore, Kaundinya! The three doors of liberation are cultivated through the adornment of observation, observing all phenomena as neither arising nor ceasing. Having arisen, they cease; having ceased, they go nowhere, not reaching the past or the future. This is called the adornment of the liberation door of no-wish.

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脫門。

「複次，觀未來世諸行未出，若行未出則無有滅，是名莊嚴無愿解脫門。不畢竟盡，畢竟盡者則無生滅，若無生滅即畢竟盡，若畢竟盡即空因緣，若如是觀畢竟盡者，是名莊嚴空解脫門。若觀諸行是畢竟盡即無生滅，若無生滅即無有空。何以故？先有後無，名之為空。若本無者，則無後無。若無後無，云何名空？若無行者即是無為，畢竟盡者非是有為亦非無為，空亦非行亦非無行，是故畢竟盡者非有為攝非無為攝，是名莊嚴無相解脫門。若一切行畢竟盡者即是涅槃，非過去未來現在，是故非過去行滅名為涅槃，非未來現在行滅名為涅槃。須陀洹人見是涅槃，乃至阿羅漢人見是涅槃。

「云何名苦諦？觀一切行不見第一諦，觀一切因不見第二諦，觀一切滅不見第三諦，觀一切道不見第四諦。

「云何名生？本無後有，是名為生。云何名滅？有已還無，是名為滅。無有出滅，是名為盡。何因緣故？無有出滅名之為道，道有六行，修非修，行非行，知非知。若有比丘，能見如是生滅法者，是人能厭一切諸行，能見一切行無常相。

「云何無常相非無常法？若有相雜初無漏根行，若有相雜無愿解脫門行，若有空相苦相不凈相無我相，是名無常相非無常法。云何無常法非無常相？所謂三界色相

【現代漢語翻譯】 現代漢語譯本 『再者，觀察未來世的諸行尚未生起，如果諸行尚未生起，就沒有滅，這稱為莊嚴無愿解脫門。』不是究竟的滅盡，究竟滅盡就沒有生滅，如果沒有生滅就是究竟滅盡，如果究竟滅盡就是空因緣，如果這樣觀察究竟滅盡，這稱為莊嚴空解脫門。如果觀察諸行是究竟滅盡，就沒有生滅，如果沒有生滅就沒有空。為什麼呢？先有後無，稱為空。如果本來就沒有，就沒有後來的無。如果沒有後來的無，怎麼稱為空呢？如果沒有行，就是無為，究竟滅盡不是有為也不是無為，空也不是行也不是無行，所以究竟滅盡不是有為所攝也不是無為所攝，這稱為莊嚴無相解脫門。如果一切行究竟滅盡就是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），不是過去、未來、現在，所以不是過去行的滅稱為涅槃，不是未來、現在行的滅稱為涅槃。須陀洹（Srotapanna，佛教修行者初果）人見到這個涅槃，乃至阿羅漢（Arhat，佛教修行者最高果位）見到這個涅槃。 『什麼稱為苦諦（Dukkha Satya，佛教四聖諦之一，指人生充滿痛苦的真理）？觀察一切行不見第一諦，觀察一切因不見第二諦，觀察一切滅不見第三諦，觀察一切道不見第四諦。 『什麼稱為生？本來沒有後來有，這稱為生。什麼稱為滅？有了之後又沒有，這稱為滅。沒有出滅，這稱為盡。什麼因緣呢？沒有出滅稱為道，道有六種行，修非修，行非行，知非知。如果有比丘（Bhiksu，佛教出家男眾），能見到這樣的生滅法，這個人就能厭離一切諸行，能見到一切行無常的相。 『什麼稱為無常相（Anicca-lakkhana，佛教三法印之一，指一切事物都是無常的）而非無常法？如果有相雜的初無漏根行，如果有相雜的無愿解脫門行，如果有空相、苦相、不凈相、無我相，這稱為無常相而非無常法。什麼稱為無常法而非無常相？就是三界（Trailokya，佛教宇宙觀中的欲界、色界、無色界）的色相。』

【English Translation】 English version 'Furthermore, observing that the actions of the future world have not yet arisen, if actions have not arisen, then there is no cessation, this is called the Adornment of the Gate of Wishlessness Liberation. It is not ultimate extinction; ultimate extinction means there is no arising or ceasing. If there is no arising or ceasing, then it is ultimate extinction. If it is ultimate extinction, then it is the cause of emptiness. If one observes ultimate extinction in this way, this is called the Adornment of the Gate of Emptiness Liberation. If one observes that all actions are ultimately extinguished, then there is no arising or ceasing. If there is no arising or ceasing, then there is no emptiness. Why? Because what exists first and then ceases is called emptiness. If it did not exist originally, then there is no subsequent non-existence. If there is no subsequent non-existence, how can it be called emptiness? If there is no action, then it is non-action. Ultimate extinction is neither action nor non-action. Emptiness is neither action nor non-action. Therefore, ultimate extinction is neither included in action nor in non-action. This is called the Adornment of the Gate of Signlessness Liberation. If all actions are ultimately extinguished, then it is Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), not past, future, or present. Therefore, the cessation of past actions is not called Nirvana, nor is the cessation of future or present actions called Nirvana. A Srotapanna (Srotapanna, a Buddhist practitioner who has attained the first stage of enlightenment) sees this Nirvana, and even an Arhat (Arhat, a Buddhist practitioner who has attained the highest stage of enlightenment) sees this Nirvana.' 'What is called the Truth of Suffering (Dukkha Satya, one of the Four Noble Truths in Buddhism, referring to the truth that life is full of suffering)? Observing all actions, one does not see the first truth; observing all causes, one does not see the second truth; observing all cessations, one does not see the third truth; observing all paths, one does not see the fourth truth.' 'What is called birth? Originally not existing and then existing, this is called birth. What is called cessation? Existing and then not existing, this is called cessation. There is no arising and ceasing, this is called extinction. What is the reason? The absence of arising and ceasing is called the path. The path has six aspects: cultivation and non-cultivation, action and non-action, knowledge and non-knowledge. If there is a Bhiksu (Bhiksu, a Buddhist monk) who can see such a law of arising and ceasing, that person can be disgusted with all actions and can see the impermanent nature of all actions.' 'What is called the characteristic of impermanence (Anicca-lakkhana, one of the three marks of existence in Buddhism, referring to the fact that all things are impermanent) but not the law of impermanence? If there is a mixture of the initial undefiled root actions, if there is a mixture of the actions of the Gate of Wishlessness Liberation, if there are the characteristics of emptiness, suffering, impurity, and non-self, this is called the characteristic of impermanence but not the law of impermanence. What is called the law of impermanence but not the characteristic of impermanence? It is the form of the three realms (Trailokya, the three realms of desire, form, and formlessness in Buddhist cosmology).'

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乃至法相，是名倒相、是名舍相，非無常相，是名無常法非無常相。云何無常相亦無常法？所謂一切眾生未得決定，以世俗道入諸三昧，隨法相忍，是名無常相亦無常法。云何非無常相非無常法？所謂寂靜常相、解脫凈相，是名非無常相非無常法。

「云何名為得第一諦？所謂觀於六根五陰猶如映象，名得第一諦。

「云何一心觀於四諦？若觀諸行悉是苦因，以苦因故可見可滅、可得遠離，如是名為心緣無漏，是故一心獲得四諦，名離有漏心得解脫。若有比丘觀於心心，是名無愿解脫門觀心心，已觀十二事：一者、業；二者、行；三者、苦；四者、空；五者、壞；六者、不自在；七者、過去；八者、現在；九者、未來；十者、因緣；十一者、無作；十二者、無受。是名見於心心，名無愿解脫門。

「若有比丘觀察是心，無有心主無出入者，無能遠離無可遠離，是名見於心心得空解脫門。若觀無有入定之心，而得遠離一切煩惱，無因緣故煩惱不生，是名遠離見於心心得無相解脫門。若如是觀，即得遠離有漏之心，得無漏解脫。

「憍陳如！一切有為諸行無有決定，若不定者，云何而得入于定聚？若言觀察於三世已得入定聚者，是義不然。何以故？過去已盡，未來未出，現在無常，三世觀異，云

【現代漢語翻譯】 現代漢語譯本：乃至對於法的表象，這被稱為顛倒的表象，被稱為捨棄的表象，而不是無常的表象，這被稱為無常的法而不是無常的表象。什麼是無常的表象也是無常的法呢？就是說一切眾生沒有得到決定的見解，以世俗的方法進入各種三昧（專注的狀態），隨順法的表象而安忍，這被稱為無常的表象也是無常的法。什麼是非無常的表象也非無常的法呢？就是說寂靜的常相、解脫的清凈相，這被稱為非無常的表象也非無常的法。 「什麼是獲得第一諦（最高的真理）呢？就是說觀察六根（眼、耳、鼻、舌、身、意）和五蘊（色、受、想、行、識）如同鏡中的影像，這被稱為獲得第一諦。」 「如何一心觀照四諦（苦、集、滅、道）呢？如果觀察諸行（一切有為法）都是苦的原因，因為苦的原因所以可以被看見、可以被滅除、可以被遠離，這樣就稱為心緣于無漏（沒有煩惱的狀態），因此一心獲得四諦，稱為脫離有漏（有煩惱的狀態）的心而得到解脫。如果有比丘觀察心和心所（心理活動），這稱為無愿解脫門。觀察心和心所之後，觀察十二件事：一、業（行為）；二、行（造作）；三、苦（痛苦）；四、空（空性）；五、壞（變壞）；六、不自在（無自主性）；七、過去；八、現在；九、未來；十、因緣（條件）；十一、無作（無造作）；十二、無受（無感受）。這稱為見到心和心所，稱為無愿解脫門。」 「如果有比丘觀察這個心，沒有心的主宰，沒有出入者，沒有能遠離的，也沒有可遠離的，這稱為見到心和心所而得到空解脫門。如果觀察沒有入定的心，卻能遠離一切煩惱，因為沒有因緣所以煩惱不生，這稱為遠離而見到心和心所，得到無相解脫門。如果這樣觀察，就能遠離有漏的心，得到無漏的解脫。」 「憍陳如（佛陀的弟子）！一切有為的諸行都沒有決定性，如果沒有決定性，如何能夠進入定聚（禪定的狀態）呢？如果說觀察三世（過去、現在、未來）之後就能進入定聚，這個說法是不對的。為什麼呢？因為過去已經過去，未來還沒有到來，現在是無常的，三世的觀察是不同的，

【English Translation】 English version: Even the appearance of a dharma, this is called a reversed appearance, called an abandoned appearance, not an impermanent appearance, this is called an impermanent dharma, not an impermanent appearance. What is an impermanent appearance that is also an impermanent dharma? It means that all sentient beings have not attained a definite understanding, and enter various samadhis (states of concentration) through worldly paths, enduring according to the appearance of the dharma, this is called an impermanent appearance that is also an impermanent dharma. What is a non-impermanent appearance that is also a non-impermanent dharma? It means the tranquil constant appearance, the pure appearance of liberation, this is called a non-impermanent appearance that is also a non-impermanent dharma. 「What is called attaining the first truth (the highest truth)? It means observing the six roots (eye, ear, nose, tongue, body, mind) and the five aggregates (form, feeling, perception, mental formations, consciousness) as if they were images in a mirror, this is called attaining the first truth.」 「How does one contemplate the Four Noble Truths (suffering, origin, cessation, path) with a single mind? If one observes that all conditioned phenomena are the cause of suffering, and because of the cause of suffering, they can be seen, can be extinguished, and can be distanced, this is called the mind being connected to the unconditioned (a state without afflictions), therefore, attaining the Four Noble Truths with a single mind is called liberation from the conditioned (a state with afflictions) mind. If a bhikkhu observes the mind and mental states, this is called the door of wishlessness liberation. After observing the mind and mental states, observe twelve things: one, karma (action); two, formations; three, suffering; four, emptiness; five, decay; six, non-self; seven, past; eight, present; nine, future; ten, conditions; eleven, non-doing; twelve, non-experiencing. This is called seeing the mind and mental states, called the door of wishlessness liberation.」 「If a bhikkhu observes this mind, there is no master of the mind, no one who enters or exits, no one who can distance, and nothing to distance from, this is called seeing the mind and mental states and attaining the door of emptiness liberation. If one observes that there is no mind entering samadhi, yet one can distance oneself from all afflictions, because there are no conditions, afflictions do not arise, this is called distancing oneself and seeing the mind and mental states, attaining the door of signlessness liberation. If one observes in this way, one can distance oneself from the conditioned mind and attain unconditioned liberation.」 「Kaundinya (a disciple of the Buddha)! All conditioned phenomena do not have a fixed nature, if they do not have a fixed nature, how can one enter the state of samadhi? If one says that after observing the three times (past, present, future) one can enter the state of samadhi, this statement is not correct. Why? Because the past has passed, the future has not yet come, the present is impermanent, and the observation of the three times is different,

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何得入正定聚耶？是故一切異觀性不決定。

「憍陳如！譬如殿堂有四梯橙。若言不由初第一橙至四橙者，無有是處；登初橙時亦不得名登第四已，如是四橙亦不名一。憍陳如！若是四諦即一諦者，可一心得。憍陳如！觀時亦異、得時亦異。觀時異者，因果盡壞；得時異者，苦智集智滅智道智。若有比丘觀行無常，是苦無我不凈無住，是漏結緣是一切有，是名系縛。是故不求諸陰諸行，厭一切行樂求涅槃，至心思惟涅槃功德，深樂寂靜不惜身命，修奢摩他毗婆舍那，是名比丘修集法行。

「憍陳如！云何比丘心能見心？若有比丘能觀察心，心是無常是生滅法，是名比丘心能見心，如是比丘修空三昧。云何名空？陰入界空，諦空實空，十二因緣空，性空。云何陰空？所謂色空無我我所，乃至識空無我我所，是名陰空；入界二空亦復如是。云何諦空？所謂苦諦無得無舍，乃至道諦亦復如是。云何實空？一切法中無有覺觀我及我所，是名實空。云何十二因緣空？十二因緣即是十二有支，觀十二支無我我所，是名十二因緣空。云何性空？若有比丘，觀于眼空無我我所，乃至意空亦復如是，是名法行能觀心心。如是比丘不見眾生、壽命、士夫、某甲，知諸法性、真解世諦，為流佈故說陰入界，知一切法性無出滅。如

【現代漢語翻譯】 現代漢語譯本：如何才能進入正定聚呢？因此，一切不同的觀察角度都是不確定的。 『憍陳如（Ajñāta Kauṇḍinya，佛陀的五比丘弟子之一）！譬如一座殿堂有四級臺階。如果說不從第一級臺階直接到達第四級臺階，那是不可能的；當登上第一級臺階時，也不能說已經登上了第四級臺階，同樣，這四級臺階也不能算作一個臺階。憍陳如！如果說四聖諦（catvāri āryasatyāni）就是一個真諦，那麼就可以一心證得。憍陳如！觀察的時候和證得的時候是不同的。觀察的時候不同，因果就會完全破壞；證得的時候不同，就會有苦智、集智、滅智、道智。如果有比丘觀察修行無常，是苦、無我、不凈、無住，是煩惱、結縛的因緣，是一切有，這就叫做繫縛。因此，不應追求諸陰（skandha）、諸行（saṃskāra），厭惡一切行，樂於追求涅槃（nirvāṇa），至心思維涅槃的功德，深深地喜愛寂靜，不惜身命，修習奢摩他（śamatha，止）和毗婆舍那（vipaśyanā，觀），這就叫做比丘修集法行。 『憍陳如！比丘如何才能心見心呢？如果有比丘能夠觀察心，知道心是無常的，是生滅之法，這就叫做比丘心能見心，這樣的比丘修習空三昧（śūnyatā-samādhi）。什麼叫做空呢？陰（skandha）、入（āyatana）、界（dhātu）是空，諦（satya）是空，實（satya）是空，十二因緣（dvādaśāṅga pratītyasamutpāda）是空，自性（svabhāva）是空。什麼叫做陰空呢？所謂色（rūpa）是空，無我（anātman），無我所（nirmama），乃至識（vijñāna）是空，無我，無我所，這就叫做陰空；入和界二空也是如此。什麼叫做諦空呢？所謂苦諦（duḥkha satya）是無得無舍，乃至道諦（mārga satya）也是如此。什麼叫做實空呢？一切法中沒有覺觀，沒有我及我所，這就叫做實空。什麼叫做十二因緣空呢？十二因緣就是十二有支（dvādaśāṅga），觀察十二支無我無我所，這就叫做十二因緣空。什麼叫做性空呢？如果有比丘觀察眼（cakṣus）是空，無我無我所，乃至意（manas）也是如此，這就叫做法行能觀心心。這樣的比丘不見眾生（sattva）、壽命（jīvita）、士夫（puruṣa）、某甲，知道諸法的自性，真正理解世俗諦（saṃvṛti-satya），爲了流佈佛法而說陰入界，知道一切法的自性無生無滅。

【English Translation】 English version: How does one enter the right concentration? Therefore, all different viewpoints are uncertain. 『Ajñāta Kauṇḍinya! Suppose there is a palace with four stair steps. If one says it is possible to reach the fourth step without going through the first step, that is not possible; when one steps on the first step, it cannot be said that one has already stepped on the fourth step, and similarly, these four steps cannot be considered as one step. Ajñāta Kauṇḍinya! If the Four Noble Truths (catvāri āryasatyāni) were one single truth, then it could be attained with one mind. Ajñāta Kauṇḍinya! The time of observation and the time of attainment are different. If the time of observation is different, the cause and effect will be completely destroyed; if the time of attainment is different, there will be the wisdom of suffering, the wisdom of origin, the wisdom of cessation, and the wisdom of the path. If a bhikkhu observes and practices impermanence, suffering, non-self, impurity, and non-abiding, which are the causes of defilements and bonds, and are all existence, this is called bondage. Therefore, one should not seek the aggregates (skandha) and formations (saṃskāra), detest all formations, delight in seeking nirvāṇa, contemplate the merits of nirvāṇa with utmost sincerity, deeply love tranquility, not cherish one's life, practice śamatha (calm abiding) and vipaśyanā (insight), this is called a bhikkhu cultivating the Dharma practice.』 『Ajñāta Kauṇḍinya! How can a bhikkhu's mind see the mind? If a bhikkhu can observe the mind, knowing that the mind is impermanent and subject to arising and ceasing, this is called a bhikkhu's mind seeing the mind, and such a bhikkhu cultivates the samādhi of emptiness (śūnyatā-samādhi). What is called emptiness? The aggregates (skandha), sense bases (āyatana), and elements (dhātu) are empty, the truths (satya) are empty, the real (satya) is empty, the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda) are empty, and the nature (svabhāva) is empty. What is called the emptiness of the aggregates? That is, form (rūpa) is empty, without self (anātman), without what belongs to self (nirmama), and so on, until consciousness (vijñāna) is empty, without self, without what belongs to self, this is called the emptiness of the aggregates; the emptiness of the sense bases and elements is also the same. What is called the emptiness of the truths? That is, the truth of suffering (duḥkha satya) is without attainment or relinquishment, and so on, until the truth of the path (mārga satya) is also the same. What is called real emptiness? In all dharmas, there is no perception or contemplation of self or what belongs to self, this is called real emptiness. What is called the emptiness of the twelve links of dependent origination? The twelve links of dependent origination are the twelve limbs (dvādaśāṅga), observing the twelve limbs as without self or what belongs to self, this is called the emptiness of the twelve links of dependent origination. What is called the emptiness of nature? If a bhikkhu observes that the eye (cakṣus) is empty, without self or what belongs to self, and so on, until the mind (manas) is also the same, this is called the Dharma practice of observing the mind. Such a bhikkhu does not see beings (sattva), life (jīvita), persons (puruṣa), or individuals, knows the nature of all dharmas, truly understands conventional truth (saṃvṛti-satya), and speaks of the aggregates, sense bases, and elements for the sake of spreading the Dharma, knowing that the nature of all dharmas is without arising or ceasing.'

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是比丘能度生死，能知一切苦集滅道、能斷煩惱。

「憍陳如！若有比丘修集法行，知一切法從因緣生從因緣滅。如是比丘得三解脫知色真相。色真相者，所謂礙相、受受相、想覺相、行行相、識知相，是名真知一切法相，如是觀已得空解脫門；見一切法無作受者壽命自在，唯見無常苦無我等，是名得無愿解脫門；觀一切法無生無滅，是名得無相解脫門。

「憍陳如！法行比丘能得神通，無惡覺觀，口終不說四種惡過，無有斗諍不聽惡言。爾時即得遠離五蓋、增五善根，是法行比丘獲得初禪。入初禪已欲得身通，繫心鼻端觀息入出，深見九萬九千毛孔息之出入。見身悉空，乃至四大亦復如是。如是觀已，遠離色相獲得神通，乃至四禪亦復如是。

「云何法行比丘獲得眼通？憍陳如！若有比丘觀息出入真實見色，既見色已作是思惟：『如我所見三世諸色，意欲得見隨意即見。』乃至四禪亦復如是。

「云何法行比丘得天耳通？憍陳如！若有比丘得初禪時，觀息出入已次第觀聲，乃至四禪亦復如是。

「云何法行比丘得他心智？若有比丘觀息出入得初禪時，修奢摩他毗婆舍那，是名他心智，乃至四禪亦復如是。

「云何法行比丘得宿命智？憍陳如！若有比丘觀息出入，得初禪時獲得

【現代漢語翻譯】 現代漢語譯本：是比丘能夠度脫生死，能夠知曉一切苦、苦的生起、苦的滅除以及通往苦滅的道路，能夠斷除煩惱。 『憍陳如（Kaundinya，佛陀的五比丘弟子之一）！如果有一位比丘修習佛法，知道一切法都是從因緣生起，也從因緣滅去。這樣的比丘能夠獲得三種解脫，並且瞭解色的真實相狀。色的真實相狀是指：阻礙的相狀、感受的相狀、思想的相狀、行為的相狀、認知的相狀，這被稱為真正瞭解一切法的相狀。這樣觀察之後，就能獲得空解脫門；看到一切法都沒有造作者、承受者、壽命和自在，只看到無常、苦、無我等，這被稱為獲得無愿解脫門；觀察一切法無生無滅，這被稱為獲得無相解脫門。 『憍陳如！修習佛法的比丘能夠獲得神通，沒有邪惡的覺觀，口中不說四種惡語，沒有爭鬥，不聽惡言。這時就能遠離五蓋，增長五種善根，這樣的修習佛法的比丘就能獲得初禪。進入初禪后，如果想要獲得身通，就將心專注于鼻端，觀察呼吸的出入，深入看到九萬九千個毛孔的呼吸出入。看到身體完全是空的，乃至四大也是如此。這樣觀察之後，就能遠離色相，獲得神通，乃至四禪也是如此。 『修習佛法的比丘如何獲得眼通呢？憍陳如！如果有一位比丘觀察呼吸的出入，真實地看到色，看到色之後就思考：『我所看到的三世諸色，如果想要看到，就能隨意看到。』乃至四禪也是如此。 『修習佛法的比丘如何獲得天耳通呢？憍陳如！如果有一位比丘獲得初禪時，觀察呼吸的出入，然後依次觀察聲音，乃至四禪也是如此。 『修習佛法的比丘如何獲得他心智呢？如果有一位比丘觀察呼吸的出入，獲得初禪時，修習奢摩他（Samatha，止）和毗婆舍那（Vipassanā，觀），這就是他心智，乃至四禪也是如此。 『修習佛法的比丘如何獲得宿命智呢？憍陳如！如果有一位比丘觀察呼吸的出入，獲得初禪時，獲得

【English Translation】 English version: A Bhikkhu is one who can transcend birth and death, who can know all suffering, the arising of suffering, the cessation of suffering, and the path leading to the cessation of suffering, and who can eradicate afflictions. 『Kaundinya! If there is a Bhikkhu who cultivates the Dharma, knowing that all dharmas arise from conditions and cease from conditions. Such a Bhikkhu attains the three liberations and understands the true nature of form. The true nature of form is: the nature of obstruction, the nature of feeling, the nature of thought, the nature of action, and the nature of consciousness. This is called truly understanding the nature of all dharmas. Having observed thus, one attains the liberation gate of emptiness; seeing that all dharmas have no maker, receiver, life, or autonomy, but only impermanence, suffering, and non-self, this is called attaining the liberation gate of no-wish; observing that all dharmas are neither born nor cease, this is called attaining the liberation gate of no-sign. 『Kaundinya! A Bhikkhu who practices the Dharma can attain supernormal powers, has no evil thoughts, never speaks the four kinds of evil speech, has no quarrels, and does not listen to evil words. At that time, one can be free from the five hindrances and increase the five good roots. Such a Dharma-practicing Bhikkhu attains the first Dhyana. Having entered the first Dhyana, if one wishes to attain the supernormal power of the body, one focuses the mind on the tip of the nose, observing the in-breath and out-breath, deeply seeing the in-breath and out-breath of the ninety-nine thousand pores. Seeing that the body is completely empty, and even the four great elements are also like this. Having observed thus, one can be free from the appearance of form and attain supernormal powers, and so it is up to the fourth Dhyana. 『How does a Dharma-practicing Bhikkhu attain the divine eye? Kaundinya! If there is a Bhikkhu who observes the in-breath and out-breath and truly sees form, having seen form, one thinks: 『The forms of the three worlds that I have seen, if I wish to see them, I can see them at will.』 And so it is up to the fourth Dhyana. 『How does a Dharma-practicing Bhikkhu attain the divine ear? Kaundinya! If there is a Bhikkhu who, when attaining the first Dhyana, observes the in-breath and out-breath, and then sequentially observes sound, and so it is up to the fourth Dhyana. 『How does a Dharma-practicing Bhikkhu attain the knowledge of others' minds? If there is a Bhikkhu who observes the in-breath and out-breath, and when attaining the first Dhyana, practices Samatha and Vipassanā, this is the knowledge of others' minds, and so it is up to the fourth Dhyana. 『How does a Dharma-practicing Bhikkhu attain the knowledge of past lives? Kaundinya! If there is a Bhikkhu who observes the in-breath and out-breath, and when attaining the first Dhyana, attains

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眼通，得眼通已，觀于初有迦羅羅時，乃至五陰生滅、無量劫中五陰生滅，乃至四禪亦復如是。

「所言禪者何故名禪？疾故名禪，疾大疾，住大住，靜寂靜，觀滅遠離是名為禪。初禪者亦名具足，亦名遠離。云何具足？云何遠離？言遠離者，遠離五蓋。言具足者，具足五支，所謂覺、觀、喜、安、定。云何名覺？如心覺大覺、思惟大思惟，觀於心性是名為覺。云何名觀？若觀心行大行遍行隨意，是名為觀。云何為喜？如真實知大知心動至心，是名為喜。云何為安？所謂身安心安受安，受於樂觸，是名為安。云何為定？若心住大住不亂，于緣不謬無有顛倒，是名為定。第二禪者，同離五事，所謂五蓋，具足三支：一喜、二安、三定。入第三禪，亦離五事，具足五支：一者、念；二者、舍；三者、慧；四者、安；五者、定。入第四禪，亦離五事，具足四支：一者、念；二者、舍；三者、不苦不樂；四者、定。憍陳如！若有比丘具足四禪，是名法行。

「憍陳如！若有比丘觀身厭患，遠離身相一切身觸喜觸樂觸，分別色陰遠離色陰，觀無量空處，是名法行比丘入空處定，是名比丘修集法行。

「憍陳如！云何比丘得識處定？若有比丘修舍摩他、毗婆舍那，觀心意識，自知此身不受，知三受已，得遠離是

【現代漢語翻譯】 現代漢語譯本：擁有天眼通（divya-cakṣus, 超自然視覺）后，他觀察最初的羯羅藍（kalala, 受精卵）狀態，乃至五蘊（pañca-skandha, 色、受、想、行、識）的生滅，在無量劫中五蘊的生滅，乃至四禪（catvāri dhyānāni, 初禪、二禪、三禪、四禪）也是如此。 『禪』為何稱為禪？因為迅速故稱為禪，迅速廣大，安住廣大，寂靜寂靜，觀察滅盡遠離，這稱為禪。初禪也稱為具足，也稱為遠離。如何是具足？如何是遠離？所謂遠離，是遠離五蓋（pañca-nīvaraṇāni, 貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）。所謂具足，是具足五支（pañca-aṅga, 覺、觀、喜、安、定），即覺、觀、喜、安、定。什麼是覺？如心覺醒大覺、思惟大思惟，觀察心性，這稱為覺。什麼是觀？若觀察心行大行遍行隨意，這稱為觀。什麼是喜？如真實知大知心動至心，這稱為喜。什麼是安？所謂身安心安受安，感受樂觸，這稱為安。什麼是定？若心安住大住不亂，于緣不謬無有顛倒，這稱為定。第二禪，同樣遠離五事，即五蓋，具足三支：一喜、二安、三定。入第三禪，也遠離五事，具足五支：一念、二舍、三慧、四安、五定。入第四禪，也遠離五事，具足四支：一念、二舍、三不苦不樂、四定。憍陳如（Kauṇḍinya, 佛陀最早的五位弟子之一）！若有比丘具足四禪，這稱為法行。 憍陳如！若有比丘觀察身體厭患，遠離身相一切身觸喜觸樂觸，分別色陰（rūpa-skandha, 色蘊）遠離色陰，觀察無量空處（ākāśānantyāyatana, 空無邊處），這稱為法行比丘入空處定，這稱為比丘修集法行。 憍陳如！如何比丘得識處定（vijñānānantyāyatana, 識無邊處）？若有比丘修習奢摩他（śamatha, 止）和毗婆舍那（vipaśyanā, 觀），觀察心意識，自知此身不受，知三受（vedanā, 苦受、樂受、不苦不樂受）已，得遠離是。

【English Translation】 English version: Having obtained the divine eye (divya-cakṣus), he observes the initial state of kalala (embryo), and the arising and passing away of the five aggregates (pañca-skandha: form, feeling, perception, mental formations, and consciousness), the arising and passing away of the five aggregates in countless eons, and so too with the four dhyanas (catvāri dhyānāni: first dhyana, second dhyana, third dhyana, and fourth dhyana). Why is 『dhyana』 called dhyana? Because of its speed, it is called dhyana; it is swift and vast, abiding greatly, tranquil and still, observing cessation and detachment, this is called dhyana. The first dhyana is also called complete, and also called detachment. How is it complete? How is it detachment? Detachment means detachment from the five hindrances (pañca-nīvaraṇāni: sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt). Completeness means completeness of the five factors (pañca-aṅga: initial application, sustained application, joy, ease, and concentration), namely initial application, sustained application, joy, ease, and concentration. What is initial application? It is like the mind awakening to great awakening, thinking great thoughts, observing the nature of the mind, this is called initial application. What is sustained application? If one observes the mind's actions, great actions, pervasive actions at will, this is called sustained application. What is joy? It is like truly knowing, greatly knowing the mind moving to the mind, this is called joy. What is ease? It is the ease of body, ease of mind, ease of feeling, experiencing pleasant touch, this is called ease. What is concentration? If the mind abides greatly without confusion, without error in its object, without perversion, this is called concentration. The second dhyana is also detached from five things, namely the five hindrances, and is complete with three factors: joy, ease, and concentration. Entering the third dhyana, one is also detached from five things, and is complete with five factors: mindfulness, equanimity, wisdom, ease, and concentration. Entering the fourth dhyana, one is also detached from five things, and is complete with four factors: mindfulness, equanimity, neither-pain-nor-pleasure, and concentration. Kauṇḍinya (one of the first five disciples of the Buddha)! If a bhikkhu (monk) is complete with the four dhyanas, this is called practicing the Dharma. Kauṇḍinya! If a bhikkhu observes the body with aversion, detaching from the appearance of the body, all bodily touch, pleasant touch, and joyful touch, distinguishing the form aggregate (rūpa-skandha) and detaching from the form aggregate, observing the boundless space (ākāśānantyāyatana), this is called a bhikkhu practicing the Dharma, entering the sphere of boundless space, this is called a bhikkhu cultivating the practice of the Dharma. Kauṇḍinya! How does a bhikkhu attain the sphere of boundless consciousness (vijñānānantyāyatana)? If a bhikkhu cultivates samatha (calm abiding) and vipassanā (insight), observing the mind and consciousness, knowing for himself that this body does not feel, having known the three feelings (vedanā: painful, pleasant, and neither-painful-nor-pleasant), he attains detachment.

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三種受，是故名為得識處定，是名法行。

「憍陳如！云何比丘得少識處定？若有比丘觀三世空，知一切法行亦生亦滅，空處識處亦生亦滅，作是觀已次第觀識：我今觀識亦非識非非識，若非識者是名寂靜。我今云何永斷此識？作是觀已得少識處，是名比丘得少識處定。

「憍陳如！云何比丘獲得非想非非想定？憍陳如！若有比丘有非心想，作是順忍：『我今此想是苦是漏、是瘡是癰、是不寂靜。若我能斷如是非想及非非想，是名寂靜。』若有比丘，能斷如是非想非非想，是名獲得無想解脫門。何以故？法行比丘作是思惟：『若有受想、若有識想、若有觸想、若有空、若有識、若有非想非非想，如是等想名為粗想。我今若修無想三昧，則能永斷如是等想。』是故見於非想非非想為寂靜處，如是見已，入非想非非想定。

「若得非想非非想定已，不愛不貪能破無明，破無明已，名為獲得阿羅漢果。前三種定，二道所斷；后第四定，終不可以世俗道斷。凡夫離於非想非非想處，無粗煩惱，亦有十法，所謂：一受、二想、三行、四觸、五思惟、六慾、七解、八念、九定、十慧。云何為受？所謂識受。云何為想？所謂識想。云何為行？所謂法行。云何為觸？所謂意觸。云何為思？所謂法思。云何為欲？所謂

【現代漢語翻譯】 現代漢語譯本 三種感受，因此稱為得識處定，這就是法行。

『憍陳如（Kaundinya，佛陀的早期弟子之一）！』，什麼樣的比丘能獲得少識處定？如果比丘觀察三世皆空，知道一切法的執行都是生滅的，空處和識處也是生滅的。這樣觀察后，依次觀察識：『我現在觀察的識，既不是識也不是非識，如果不是識，那就是寂靜。我如何才能永遠斷除這個識？』這樣觀察后，獲得少識處，這就是比丘獲得少識處定。

『憍陳如！』，什麼樣的比丘能獲得非想非非想定？『憍陳如！』，如果比丘有非心之想，這樣順應忍受：『我現在這個想是苦，是煩惱，是瘡，是癰，是不寂靜的。如果我能斷除這種非想和非非想，那就是寂靜。』如果比丘能斷除這種非想非非想，就稱為獲得無想解脫門。為什麼呢？修習法行的比丘這樣思考：『如果有感受之想，如果有識之想，如果有觸之想，如果有空，如果有識，如果有非想非非想，這些想都稱為粗想。我現在如果修習無想三昧，就能永遠斷除這些想。』因此，視非想非非想為寂靜之處，這樣看待后，進入非想非非想定。

如果獲得非想非非想定后，不愛不貪，能破除無明，破除無明後，稱為獲得阿羅漢果。前三種禪定，是二道所斷；后第四種禪定，最終不能用世俗之道斷除。凡夫脫離非想非非想處，沒有粗重的煩惱，也有十種法，即：一受、二想、三行、四觸、五思惟、六慾、七解、八念、九定、十慧。什麼是受？就是識受。什麼是想？就是識想。什麼是行？就是法行。什麼是觸？就是意觸。什麼是思？就是法思。什麼是欲？就是

【English Translation】 English version These three kinds of feeling are therefore called the attainment of the place of consciousness, and this is called the practice of Dharma.

『Kaundinya!』, how does a bhikkhu attain the concentration of the place of limited consciousness? If a bhikkhu observes that the three realms are empty, knowing that the workings of all dharmas are both arising and ceasing, and that the places of emptiness and consciousness are also arising and ceasing. Having observed this, he then sequentially observes consciousness: 『The consciousness I am now observing is neither consciousness nor non-consciousness; if it is not consciousness, then it is tranquility. How can I permanently sever this consciousness?』 Having observed this, he attains the place of limited consciousness, and this is called a bhikkhu attaining the concentration of the place of limited consciousness.

『Kaundinya!』, how does a bhikkhu attain the concentration of neither perception nor non-perception? 『Kaundinya!』, if a bhikkhu has the thought of non-mind, he endures it thus: 『This thought of mine is suffering, is defilement, is a sore, is a boil, is not tranquility. If I can sever this thought of neither perception nor non-perception, then that is tranquility.』 If a bhikkhu can sever this thought of neither perception nor non-perception, it is called attaining the gate of liberation from thought. Why is this so? A bhikkhu who practices the Dharma thinks thus: 『If there is a thought of feeling, if there is a thought of consciousness, if there is a thought of contact, if there is emptiness, if there is consciousness, if there is neither perception nor non-perception, these thoughts are called coarse thoughts. If I now cultivate the samadhi of no-thought, then I can permanently sever these thoughts.』 Therefore, he views the place of neither perception nor non-perception as a place of tranquility, and having viewed it thus, he enters the concentration of neither perception nor non-perception.

If, having attained the concentration of neither perception nor non-perception, one is without love or greed and can break through ignorance, then having broken through ignorance, it is called attaining the fruit of Arhat. The first three concentrations are severed by two paths; the latter fourth concentration cannot ultimately be severed by worldly paths. Ordinary people, having left the place of neither perception nor non-perception, are without coarse afflictions, and also have ten dharmas, namely: one, feeling; two, thought; three, action; four, contact; five, contemplation; six, desire; seven, understanding; eight, mindfulness; nine, concentration; and ten, wisdom. What is feeling? It is feeling of consciousness. What is thought? It is thought of consciousness. What is action? It is the practice of Dharma. What is contact? It is mental contact. What is contemplation? It is contemplation of Dharma. What is desire? It is

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欲入出定。云何為解？所謂法解。云何爲念？所謂念三昧。云何為定？所謂心如法住。云何為慧？所謂慧根慧力，觀向四果行，乃至得阿羅漢果，觀于生滅及空三昧，觀於四大如四毒蛇。如是十法，第四空處具足而有，以其無有粗煩惱故，一切凡夫謂是涅槃。

「憍陳如！若有比丘修集聖道，厭離四禪及四空處，觀于滅定莊嚴之道，作是思惟：『諸出入息悉是無常，我若能斷出入息者，即是安樂。』是故一切諸行因緣悉滅，受滅乃至慧滅，覺觀滅故，陰入界滅、貪恚癡滅、一切心數法滅、一切非心數法亦滅，是名不與凡夫共法，非是世法是無學法。

「憍陳如！若須陀洹、斯陀含，終不能得如是滅定。若次第得須陀洹果，亦不能得，若須陀洹舍是身已，得阿羅漢果，亦不能得。若有具足八解脫者，是人能得。

「憍陳如！若使如來窮劫盡劫說是法目陀羅尼法乃能窮盡，是名法無礙智。憍陳如！如是法目陀羅尼者，不可思議。憍陳如！假使有人，能以兔毛渧數知海水渧，不能數知法目陀羅尼所有功德。若除如來欲說盡者無有是處，乃至一切娑婆世界微塵亦爾。」

爾時，世尊告金剛山童子言：「善男子！汝所持來法目陀羅尼，吾今所說頗有異不？」

「不也。世尊！」

「善男子

【現代漢語翻譯】 現代漢語譯本 想要進入或退出禪定，如何理解『解』（解脫）？所謂的『解』是指對法的理解。如何理解『念』？所謂的『念』是指專注於三昧（專注的狀態）。如何理解『定』？所謂的『定』是指心安住於法。如何理解『慧』？所謂的『慧』是指慧根和慧力，觀察趨向四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）的修行，乃至證得阿羅漢果，觀察生滅和空三昧（空性的禪定），觀察四大（地、水、火、風）如同四條毒蛇。這十種法，在第四空處（非想非非想處）圓滿具備，因為那裡沒有粗重的煩惱，所以一切凡夫都認為那是涅槃（解脫）。 『憍陳如（Kaundinya，佛陀的五比丘之一）！如果有比丘修習聖道，厭離四禪（色界四種禪定）和四空處（無色界四種禪定），觀察滅盡定（一種高級禪定）的莊嚴之道，這樣思惟：『一切出入息都是無常的，如果我能斷絕出入息，那就是安樂。』因此，一切諸行（有為法）的因緣都滅盡，受滅乃至慧滅，覺觀滅盡，陰（五蘊）、入（六入）、界（十八界）滅盡，貪嗔癡滅盡，一切心數法滅盡，一切非心數法也滅盡，這稱為不與凡夫共有的法，不是世俗的法，而是無學（阿羅漢）的法。 『憍陳如！須陀洹（Sotapanna，初果）、斯陀含（Sakadagami，二果）終究不能證得這樣的滅盡定。如果次第證得須陀洹果，也不能證得，如果須陀洹捨棄此身，證得阿羅漢果，也不能證得。如果有人具足八解脫（八種禪定解脫），這個人才能證得。 『憍陳如！如果如來（Tathagata，佛陀）窮盡劫數來說這個法目陀羅尼（Dharani，總持）法，才能說完，這稱為法無礙智（對法理解無障礙的智慧）。憍陳如！這樣的法目陀羅尼是不可思議的。憍陳如！假使有人，能用兔毛滴數來知道海水滴數，也不能數知法目陀羅尼所有的功德。如果不是如來想要說盡，沒有可能說盡，乃至一切娑婆世界（我們所處的世界）的微塵也是如此。』 這時，世尊（Bhagavan，佛陀）告訴金剛山童子說：『善男子！你所持來的法目陀羅尼，我今天所說的和它有不同嗎？』 『沒有，世尊！』 『善男子！』

【English Translation】 English version To enter or exit samadhi (meditative absorption), how is 『understanding』 (vimoksha) to be understood? The so-called 『understanding』 refers to the understanding of the Dharma. How is 『mindfulness』 to be understood? The so-called 『mindfulness』 refers to focusing on samadhi. How is 『samadhi』 to be understood? The so-called 『samadhi』 refers to the mind abiding in the Dharma. How is 『wisdom』 to be understood? The so-called 『wisdom』 refers to the roots and powers of wisdom, observing the practice towards the four fruits (Sotapanna, Sakadagami, Anagami, Arhat), up to attaining the Arhat fruit, observing the arising and ceasing and the emptiness samadhi, observing the four great elements (earth, water, fire, wind) as four poisonous snakes. These ten dharmas are fully present in the fourth emptiness realm (Neither Perception nor Non-Perception), because there are no coarse afflictions there, so all ordinary beings consider it to be Nirvana (liberation). 『Kaundinya! If a bhikkhu (monk) cultivates the noble path, disliking the four dhyanas (meditative absorptions of the form realm) and the four emptiness realms (formless realms), observing the majestic path of cessation samadhi (a high level of meditative absorption), thinking thus: 『All in-breaths and out-breaths are impermanent, if I can cut off in-breaths and out-breaths, that is bliss.』 Therefore, the causes and conditions of all formations (conditioned phenomena) cease, feeling ceases up to wisdom ceases, perception and conception cease, the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements) cease, greed, hatred, and delusion cease, all mental factors cease, and all non-mental factors also cease. This is called a dharma not shared with ordinary beings, not a worldly dharma, but a dharma of the non-learner (Arhat).』 『Kaundinya! A Sotapanna (stream-enterer) or Sakadagami (once-returner) can never attain such cessation samadhi. If one attains the Sotapanna fruit in sequence, one cannot attain it either. If a Sotapanna abandons this body and attains the Arhat fruit, one cannot attain it either. If someone possesses the eight liberations (eight meditative liberations), that person can attain it.』 『Kaundinya! If the Tathagata (Buddha) were to speak about this Dharma-mudra-dharani (a mnemonic device for remembering teachings) for countless eons, it would still not be exhausted. This is called unobstructed wisdom of the Dharma (wisdom without obstacles in understanding the Dharma). Kaundinya! Such a Dharma-mudra-dharani is inconceivable. Kaundinya! Suppose someone could know the number of drops of seawater by counting the drops with rabbit hair, they still could not know the merits of the Dharma-mudra-dharani. If the Tathagata did not want to speak of it completely, there is no way to speak of it completely, even the dust particles of the entire Saha world (the world we live in) are like that.』 At that time, the Bhagavan (Buddha) said to the youth of Vajra Mountain: 『Good man! Is the Dharma-mudra-dharani that you have brought different from what I have spoken today?』 『No, Bhagavan!』 『Good man!』

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！如是說不？」

「世尊！實如是說。」

「善男子！若有人能受持如是法，讀誦書寫廣為人說，當知是人常為一切人、天、龍、神、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽等之所守護，一切四魔不能得其便，度煩惱河入八正道。」

金剛山童子言：「善哉，善哉！世尊！實如聖教。」

爾時，世尊告憍陳如：「若比丘、比丘尼、優婆塞、優婆夷，修行是法無能壞者，是名施光能凈寂靜，無有行處、無濁無動、無有舍宅、無少無多，名至處行、細行、堅行，能壞四魔及四魔眾、一切邪見，度生死河入智慧海，常為諸聖之所讚歎，得近如來所入之處。雖復未斷一切煩惱，亦得上身無上菩提、上色、上力、上辯、上念、上慧、上處；或得典領作四域王、若三二一；若作帝釋，乃至得作他化自在王；若作梵王；若復獲得菩提樹下金剛之床，梵音深遠其心平等，得大悲心得舍摩他，壞諸煩惱名無上尊。」

說是法時，舍利弗、目揵連等，於一坐處得阿羅漢果。

爾時，一切世人、諸天而讚歎言：「如來功德不可思議，無量眾生得須陀洹果、斯陀含果、阿那含果、阿羅漢果，發阿耨多羅三藐三菩提心。」

爾時，四天王及功德天白佛言：「世尊！隨是經典所流佈處，我當護其

【現代漢語翻譯】 現代漢語譯本 『是這樣說的嗎？』 『世尊！確實是這樣說的。』 『善男子！如果有人能夠受持這樣的法，讀誦、書寫並廣泛地為他人宣說，應當知道這個人常常被一切人、天（deva）、龍（nāga）、神（yakṣa）、阿修羅（asura）、乾闥婆（gandharva）、迦樓羅（garuḍa）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）等所守護，一切四魔（māra）都不能找到機會加害他，能夠度過煩惱之河，進入八正道（aṣṭāṅgamārga）。』 金剛山童子說：『太好了，太好了！世尊！確實如您聖教所說。』 這時，世尊告訴憍陳如（Kauṇḍinya）：『如果比丘（bhikkhu）、比丘尼（bhikkhunī）、優婆塞（upāsaka）、優婆夷（upāsikā）修行這個法，沒有人能夠破壞，這叫做施光，能夠清凈寂靜，沒有行處、沒有污濁、沒有動搖、沒有住所、沒有少也沒有多，名為到達之處的修行、細微的修行、堅固的修行，能夠摧毀四魔以及四魔的眷屬、一切邪見，度過生死之河，進入智慧之海，常常被諸聖者所讚歎，能夠接近如來所進入的境界。即使還沒有斷除一切煩惱，也能獲得上身的無上菩提（anuttarā-samyak-saṃbodhi）、上色、上力、上辯、上念、上慧、上處；或者能夠統領成為四域之王，或者三個、兩個、一個；或者成為帝釋（Indra），乃至成為他化自在天王（Paranirmitavaśavartin）；或者成為梵王（Brahmā）；或者獲得菩提樹下的金剛之床，梵音深遠，其心平等，獲得大悲心，得到奢摩他（śamatha），摧毀一切煩惱，名為無上尊。』 當宣說這個法的時候，舍利弗（Śāriputra）、目犍連（Maudgalyāyana）等，在同一個座位上證得阿羅漢果（arhat）。 這時，一切世人、諸天都讚歎說：『如來的功德不可思議，無量眾生證得須陀洹果（srotaāpanna）、斯陀含果（sakṛdāgāmin）、阿那含果（anāgāmin）、阿羅漢果，發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta）。』 這時，四天王（caturmahārājika）及功德天（Śrīdevī）對佛說：『世尊！凡是這部經典流傳的地方，我們都應當守護那裡。』

【English Translation】 English version 'Is it so?' 'World-Honored One! It is indeed so.' 'Good man! If there is anyone who can receive and uphold such a Dharma, recite, write, and widely proclaim it to others, know that this person is always protected by all people, devas (gods), nāgas (dragons), yakṣas (spirits), asuras (demigods), gandharvas (celestial musicians), garuḍas (mythical birds), kiṃnaras (mythical beings), mahoragas (great serpents), and others. All four māras (demons) cannot find an opportunity to harm them, and they can cross the river of afflictions and enter the Noble Eightfold Path (aṣṭāṅgamārga).' The Vajra Mountain Youth said, 'Excellent, excellent! World-Honored One! It is indeed as your holy teaching says.' At that time, the World-Honored One said to Kauṇḍinya, 'If a bhikkhu (monk), bhikkhunī (nun), upāsaka (male lay follower), or upāsikā (female lay follower) practices this Dharma, no one can destroy it. This is called giving light, which can purify and bring stillness. It has no place to go, no turbidity, no movement, no dwelling, neither little nor much. It is called the practice of reaching the destination, the subtle practice, the firm practice. It can destroy the four māras and their retinues, all wrong views, cross the river of birth and death, and enter the sea of wisdom. It is always praised by the sages and can approach the place where the Tathāgata enters. Even if one has not yet cut off all afflictions, one can also obtain the supreme Bodhi (anuttarā-samyak-saṃbodhi) of the upper body, superior form, superior strength, superior eloquence, superior mindfulness, superior wisdom, and superior place. Or one can become the king of the four regions, or three, two, or one; or become Indra (king of the gods), or even become the Paranirmitavaśavartin (king of the gods who control others' creations); or become Brahmā (the creator god); or obtain the Vajra seat under the Bodhi tree. The Brahma sound is profound, the mind is equal, one obtains great compassion, attains śamatha (calm abiding), destroys all afflictions, and is called the Supreme Honored One.' When this Dharma was being spoken, Śāriputra, Maudgalyāyana, and others, in the same seat, attained the fruit of Arhat (arhat). At that time, all the people of the world and the devas praised, saying, 'The merits of the Tathāgata are inconceivable. Countless beings have attained the fruit of Srotaāpanna (stream-enterer), Sakṛdāgāmin (once-returner), Anāgāmin (non-returner), and Arhat, and have generated the mind of Anuttarā-samyak-saṃbodhi (supreme enlightenment).' At that time, the Four Heavenly Kings (caturmahārājika) and Śrīdevī (Goddess of Merit) said to the Buddha, 'World-Honored One! Wherever this scripture is circulated, we shall protect that place.'

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四部弟子，及其國土、城邑、村落、諸王、人民。」

大方等大集經卷第二十二

◎「阿(口*皮)/女　阿[(口皮)/女]阿(口*皮)/女　蘘那蛇沙吒(三)　摩訶摩呿(四)　摩訶咃娑婆娑(五)　樹喻低(六)　阿咃(七)　那[(口皮)/女]那咃禰(八)　佛阇啰𥿫(九)　安縷瀨𥿫(十)　阇羅迦咃(十一)　阿那耨得叉(十二)　滼復婆(十三)　那[(口皮)/女]𠻬(口*皮)/女　勒叉魯遮那(十五)　莎吒呿(口*皮)/女　陀羅尼茂阇(十七)　波啰伽啅(口*皮)/女　鞞那廁(十九)　婆那鞞哹(二十)　阿那迦咃(二十一)　栴茶咩修(二十二)　婆羅呿多(二十三)　修魯遮那(二十四)　魯遮那(口*皮)/女　魯遮蛇蘘[(口皮)/女][(口*皮)/女]斯(二十六)　莎訶(二十七)」

◎「勿力呵(一)　勿力呵(二)　勿力呵(三)　勿力呵(四)　阿[(口皮)/女]勿力呵(五)　薩𡖐勿力呵(六)　修[(口皮)/女]奢勿力呵(七)　那婆勿力呵(八)　修頗(口*皮)/女　阿能伽(十)　柢比叉(十一)　阇蛇私羅(十二)　

【現代漢語翻譯】 現代漢語譯本 『四部弟子』（指出家男女二眾和在家男女二眾），以及他們所居住的國土、城邑、村落，還有諸王和人民。

《大方等大集經》卷第二十二

『阿[(口皮)/女]』(一)，『阿[(口皮)/女]阿[(口皮)/女]』(二)，『蘘那蛇沙吒』(三)，『摩訶摩呿』(四)，『摩訶咃娑婆娑』(五)，『樹喻低』(六)，『阿咃』(七)，『那[(口皮)/女]那咃禰』(八)，『佛阇啰𥿫』(九)，『安縷瀨𥿫』(十)，『阇羅迦咃』(十一)，『阿那耨得叉』(十二)，『滼復婆』(十三)，『那[(口皮)/女]𠻬[(口皮)/女]』(十四)，『勒叉魯遮那』(十五)，『莎吒呿[(口皮)/女]』(十六)，『陀羅尼茂阇』(十七)，『波啰伽啅[(口皮)/女]』(十八)，『鞞那廁』(十九)，『婆那鞞哹』(二十)，『阿那迦咃』(二十一)，『栴茶咩修』(二十二)，『婆羅呿多』(二十三)，『修魯遮那』(二十四)，『魯遮那[(口皮)/女]』(二十五)，『魯遮蛇蘘[(口皮)/女][(口*皮)/女]斯』(二十六)，『莎訶』(二十七)。

『勿力呵』(一)，『勿力呵』(二)，『勿力呵』(三)，『勿力呵』(四)，『阿[(口皮)/女]勿力呵』(五)，『薩𡖐勿力呵』(六)，『修[(口皮)/女]奢勿力呵』(七)，『那婆勿力呵』(八)，『修頗[(口*皮)/女]』(九)，『阿能伽』(十)，『柢比叉』(十一)，『阇蛇私羅』(十二)。

【English Translation】 English version 'The fourfold disciples' (referring to the two groups of ordained men and women, and the two groups of lay men and women), and their countries, cities, villages, as well as the kings and people.

The Mahāvaipulya Mahāsaṃnipāta Sūtra, Volume 22

'A[(口皮)/女]'(1), 'A[(口皮)/女]A[(口皮)/女]'(2), 'Raṅgaṇāgaśāṭā'(3), 'Mahāmākhā'(4), 'Mahāthāsapāsā'(5), 'Vṛkṣayuti'(6), 'Ātha'(7), 'Nā[(口皮)/女]nāthāni'(8), 'Buddhavajraṃ'(9), 'Anuraseṃ'(10), 'Jālakātha'(11), 'Anānutekṣa'(12), 'Pūrṇabhava'(13), 'Nā[(口皮)/女]kṣa[(口皮)/女]'(14), 'Rakṣarucana'(15), 'Śāṭākhā[(口皮)/女]'(16), 'Dhāraṇīmuñca'(17), 'Parāgāṭa[(口皮)/女]'(18), 'Bhinācai'(19), 'Bhanābhiyu'(20), 'Anākātha'(21), 'Candrameṣu'(22), 'Bharākhata'(23), 'Śurucana'(24), 'Rucana[(口皮)/女]'(25), 'Rucanaraṅga[(口皮)/女][(口*皮)/女]si'(26), 'Svāhā'(27).

'Vṛkṣa'(1), 'Vṛkṣa'(2), 'Vṛkṣa'(3), 'Vṛkṣa'(4), 'A[(口皮)/女]vṛkṣa'(5), 'Sarvaṃvṛkṣa'(6), 'Śu[(口皮)/女]śavṛkṣa'(7), 'Nābhāvṛkṣa'(8), 'Suphā[(口*皮)/女]'(9), 'Ananga'(10), 'Dṛṣṭibhikṣa'(11), 'Jājasīra'(12).

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那[(口皮)/女]噢日*男　呿伽缽羅(十四)　那啰那讇(十五)　宿沙(十六)　翅奢私羅(十七)　阿[(口皮)/女]羅思羅(十八)　摩訶迫坻阇那(十九)　阿那閃陀羅(二十)　阿婆呿伽(二十一)　那猶多閃陀羅(二十二)　娑頗啰(二十三)　阿蘘伽伽(二十四)　那啰拏(二十五)　娑遮(二十六)　守留多竭婆侈那(二十七)　莎呵(二十八)」

◎「阇[(口皮)/女]摩(一)　阇[(口皮)/女]摩(二)　阇婆摩(三)　阿駒盧吒(四)　比[(口皮)/女]阇婆(五)　摩訶陀摩[(口皮)/女]呿(六)　阿啰阇(七)　珊菩陀(八)　蘘呿(口*皮)/女　阿啰阇[(口皮)/女](口*皮)/女　啰阇[(口皮)/女](口*皮)/女　阇坻叉蛇[(口皮)/女](口*皮)/女　摩醯阇[(口皮)/女]尼畔陀(十三)　比牟遮[(口皮)/女](口*皮)/女　那啰蛇拏[(口皮)/女](口*皮)/女　斫啾[(口皮)/女](口*皮)/女　輸盧多[(口皮)/女](口*皮)/女　輸盧多[(口*皮)/女]

【現代漢語翻譯】 現代漢語譯本： 『那[(口皮)/女]噢[日男]（十三），呿伽缽羅（十四），那啰那讇（十五），宿沙（十六），翅奢私羅（十七），阿[(口*皮)/女]羅思羅（十八），摩訶迫坻阇那（十九），阿那閃陀羅（二十），阿婆呿伽（二十一），那猶多閃陀羅（二十二），娑頗啰（二十三），阿蘘伽伽（二十四），那啰拏（二十五），娑遮（二十六），守留多竭婆侈那（二十七），莎呵（二十八）。』

『阇[(口皮)/女]摩（一），阇[(口皮)/女]摩（二），阇婆摩（三），阿駒盧吒（四），比[(口皮)/女]阇婆（五），摩訶陀摩[(口皮)/女]呿（六），阿啰阇（七），珊菩陀（八），蘘呿[(口皮)/女]（九），阿啰阇[(口皮)/女][(口皮)/女]（十），啰阇[(口皮)/女][(口皮)/女]（十一），阇坻叉蛇[(口皮)/女][(口皮)/女]（十二），摩醯阇[(口皮)/女]尼畔陀（十三），比牟遮[(口皮)/女][(口皮)/女]（十四），那啰蛇拏[(口皮)/女][(口皮)/女]（十五），斫啾[(口皮)/女][(口皮)/女]（十六），輸盧多[(口皮)/女][(口皮)/女]（十七），輸盧多[(口*皮)/女]』

【English Translation】 English version: 'Na [female-skin] oh [sun-male] (13), Khe-ga-ba-la (14), Na-la-na-chan (15), Su-sha (16), Chi-she-si-la (17), A [female-skin] la-si-la (18), Mo-he-po-chi-she-na (19), A-na-shan-tuo-la (20), A-po-khe-ga (21), Na-you-duo-shan-tuo-la (22), Suo-po-la (23), A-nang-ga-ga (24), Na-la-na (25), Suo-zhe (26), Shou-liu-duo-jie-po-chi-na (27), Suo-ha (28).'

'She [female-skin] mo (1), She [female-skin] mo (2), She-po-mo (3), A-ju-lu-cha (4), Bi [female-skin] she-po (5), Mo-he-tuo-mo [female-skin] khe (6), A-la-she (7), Shan-pu-tuo (8), Nang-khe [female-skin] (9), A-la-she [female-skin][female-skin] (10), La-she [female-skin][female-skin] (11), She-chi-cha-she [female-skin][female-skin] (12), Mo-xi-she [female-skin] ni-pan-tuo (13), Bi-mou-zhe [female-skin][female-skin] (14), Na-la-she-na [female-skin][female-skin] (15), Zhuo-jiu [female-skin][female-skin] (16), Shu-lu-duo [female-skin][female-skin] (17), Shu-lu-duo [female-skin]'

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(口*皮)/女　伽恨拏[(口皮)/女](口*皮)/女　嗜貺[(口皮)/女](口*皮)/女　迦蛇[(口皮)/女](口*皮)/女　質多[(口皮)/女](口*皮)/女　娑茂陀啰[(口皮)/女](口*皮)/女　䩯啰拏[(口皮)/女](口*皮)/女　叱那修留坻[(口*皮)/女](口*皮)/女　莎呵(二十六)」

◎「阿羅摩(一)　阿羅摩(二)　阿羅摩(三)　阇蛇啰阇(四)　字犁蛇啰阇(五)　伽阇哹(六)　[(口皮)/女]啰阇羅(七)　阿那遮(八)　阿呿莎啰(九)　呿伽莎阇那(十)　那烏呵(十一)　那啰蛇那烏呵(十二)　摩醯濕波羅遮摩(十三)　阿摩昵呵(十四)　阿蛇[(口皮)/女]利羅(十五)　斫啾遮摩(十六)　斫啾娑斫啾那(十七)　那[(口皮)/女]那[(口皮)/女]摩阇(十八)　阿[(口皮)/女]呿(口*皮)/女　車[(口皮)/女]那(口*皮)/女　呿伽禪縷(二十一)　娑啰旃陀啰(二十二)　摩醯濕波羅昵羅那(口*皮)/女　娑

【現代漢語翻譯】 現代漢語譯本 『(口皮)/女』(十八) 伽恨拏(Gahanā) 『(口皮)/女』『(口皮)/女』(十九) 嗜貺(Shìkuàng) 『(口皮)/女』『(口皮)/女』(二十) 迦蛇(Jiāshé) 『(口皮)/女』『(口皮)/女』(二十一) 質多(Zhìduō) 『(口皮)/女』『(口皮)/女』(二十二) 娑茂陀啰(Suōmàotuóluó) 『(口皮)/女』『(口皮)/女』(二十三) 䩯啰拏(Póluóná) 『(口皮)/女』『(口皮)/女』(二十四) 叱那修留坻(Chìnàxiūliúchí) 『(口皮)/女』『(口*皮)/女』(二十五) 莎呵(Suōhē)(二十六)

『阿羅摩(Āluómó)(一) 阿羅摩(Āluómó)(二) 阿羅摩(Āluómó)(三) 阇蛇啰阇(Shéshéluóshé)(四) 字犁蛇啰阇(Zìlíshéluóshé)(五) 伽阇哹(Qiéshéyú)(六) 『(口皮)/女』啰阇羅(Luóshéluó)(七) 阿那遮(Ānàzhē)(八) 阿呿莎啰(Āqùsuōluó)(九) 呿伽莎阇那(Qùqiésuōshénà)(十) 那烏呵(Nàwūhē)(十一) 那啰蛇那烏呵(Nàluóshénàwūhē)(十二) 摩醯濕波羅遮摩(Móxīshībōluózhēmó)(十三) 阿摩昵呵(Āmónìhē)(十四) 阿蛇『(口皮)/女』利羅(Āshélìluó)(十五) 斫啾遮摩(Zhuójiūzhēmó)(十六) 斫啾娑斫啾那(Zhuójiūsāzhuójiūnà)(十七) 那『(口皮)/女』那『(口皮)/女』摩阇(Nàluónàmóshé)(十八) 阿『(口皮)/女』呿『(口皮)/女』(Āluóqùluó)(十九) 車『(口皮)/女』那『(口皮)/女』(Chēluónàluó)(二十) 呿伽禪縷(Qùqiéchánlǚ)(二十一) 娑啰旃陀啰(Suōluózhāntuóluó)(二十二) 摩醯濕波羅昵羅那『(口*皮)/女』(Móxīshībōluónìluónàluó)(二十三) 娑

【English Translation】 English version '(口皮)/女'(18) Gahanā '(口皮)/女'' (口皮)/女'(19) Shìkuàng '(口皮)/女'' (口皮)/女'(20) Jiāshé '(口皮)/女'' (口皮)/女'(21) Zhìduō '(口皮)/女'' (口皮)/女'(22) Suōmàotuóluó '(口皮)/女'' (口皮)/女'(23) Póluóná '(口皮)/女'' (口皮)/女'(24) Chìnàxiūliúchí '(口皮)/女'' (口*皮)/女'(25) Suōhē (26)

'Āluómó'(1) 'Āluómó'(2) 'Āluómó'(3) 'Shéshéluóshé'(4) 'Zìlíshéluóshé'(5) 'Qiéshéyú'(6) 'Luóshéluó'(7) 'Ānàzhē'(8) 'Āqùsuōluó'(9) 'Qùqiésuōshénà'(10) 'Nàwūhē'(11) 'Nàluóshénàwūhē'(12) 'Móxīshībōluózhēmó'(13) 'Āmónìhē'(14) 'Āshélìluó'(15) 'Zhuójiūzhēmó'(16) 'Zhuójiūsāzhuójiūnà'(17) 'Nàluónàmóshé'(18) 'Āluóqùluó'(19) 'Chēluónàluó'(20) 'Qùqiéchánlǚ'(21) 'Suōluózhāntuóluó'(22) 'Móxīshībōluónìluónàluó'(23) Sa

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檀摩叉蛇(二十四)　莎呵(二十五)」 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第二十三

北涼天竺三藏曇無讖譯

虛空目分第十之二中世間目品第二

爾時，世尊即放眉間白毫相光，悉蔽十方諸佛世界日月星宿、珠火燈明所照之處，一切石山諸惡刺棘為不復現。十方無量恒河沙等世界眾生見是光已，各各系念思惟善事。其中諸佛見是光已，各告己眾而作是言：「善男子！過於無量恒河沙世界，彼有世界名曰娑婆，具足五滓。有佛出世，號釋迦牟尼如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。無量世界無量菩薩、無量聲聞，悉集彼土坐彼佛前，彼佛即為宣說法行法目陀羅尼門。為諸聲聞，說法行已放大光明，將欲演說凈目法門陀羅尼法。為中乘者得緣覺果，為諸菩薩莊嚴成就阿耨多羅三藐三菩提，具足十地如來十八不共之法，轉不退輪壞三惡趣，令修八聖得無上果。」

爾時，十方恒河沙等世界諸眾聞是語已，各各白佛言：「世尊！我欲往彼娑婆世界至說法處，聽受如是凈目法門。」爾時，無量諸菩薩眾，悉共來詣娑婆世界，到于佛所頭面禮拜卻坐一面。

時此世界無量梵天，往至佛所供養恭敬卻

【現代漢語翻譯】 現代漢語譯本 『檀摩叉蛇(Dhanmaksha，意為正法之眼) 莎呵(Svaha，意為成就)』 《大方等大集經》卷第二十三 北涼天竺三藏曇無讖譯 虛空目分第十之二中世間目品第二 那時，世尊即從眉間放出白毫相光，完全遮蔽了十方諸佛世界中日月星辰、珠寶火焰燈光所照耀之處，一切石山和各種惡刺荊棘都隱沒不見。十方無量恒河沙數的世界眾生見到這光明后，各自專心憶念思惟善事。其中諸佛見到這光明后，各自告訴自己的眷屬說：『善男子！在經過無量恒河沙數的世界之外，有一個世界名為娑婆（Saha，意為堪忍），充滿了五濁。有一佛出世，號為釋迦牟尼（Sakyamuni）如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。無量世界的無量菩薩、無量聲聞，都聚集到那個世界，坐在那位佛前，那位佛將為他們宣說修行法門和法目陀羅尼（Dharani，意為總持）之門。為諸聲聞說法行后，將要放出大光明，將要演說凈目法門陀羅尼法。為中乘者得到緣覺果位，為諸菩薩莊嚴成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺），具足十地如來十八不共之法，轉不退轉法輪，摧毀三惡道，令修行八聖道者得到無上果位。』 那時，十方恒河沙數世界的諸位大眾聽到這些話后，各自向佛稟告說：『世尊！我們想要前往那個娑婆世界，到說法之處，聽受這樣的凈目法門。』那時，無量諸菩薩眾，都一同來到娑婆世界，到達佛所在之處，頂禮佛足，然後退坐一旁。 這時，這個世界無量的梵天（Brahma，意為清凈天），來到佛所在之處，供養恭敬，然後退坐一旁。

【English Translation】 English version 'Dhanmaksha (meaning 'eye of the Dharma') Svaha (meaning 'accomplishment').' The Great Vaipulya Mahasamghata Sutra, Volume 23 Translated by Tripitaka Master Dharmaraksha of Northern Liang, India Chapter Ten, Section Two: The Eye of Space, Second Section: The Eye of the World At that time, the World Honored One emitted a white light from the space between his eyebrows, completely obscuring the light of the sun, moon, stars, jewels, flames, and lamps in all the Buddha worlds of the ten directions. All the rocky mountains and thorny thickets disappeared. The countless beings in the worlds of the ten directions, as numerous as the sands of the Ganges, upon seeing this light, each focused their minds on contemplating virtuous deeds. The Buddhas in those worlds, upon seeing this light, each told their assemblies, saying: 'Good men! Beyond countless worlds as numerous as the sands of the Ganges, there is a world called Saha, filled with the five impurities. A Buddha has appeared in that world, named Sakyamuni Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan. Countless Bodhisattvas and countless Sravakas from countless worlds have gathered in that land, sitting before that Buddha. That Buddha will expound the Dharma practices and the Dharani gate of the Eye of Dharma. After expounding the Dharma practices for the Sravakas, he will emit great light, intending to expound the Dharani of the Pure Eye Dharma. For those of the middle vehicle, he will enable them to attain the Pratyekabuddha fruit; for the Bodhisattvas, he will adorn and accomplish Anuttara-samyak-sambodhi, fulfilling the eighteen unique qualities of the Tathagata of the ten stages, turning the irreversible wheel of Dharma, destroying the three evil paths, and enabling those who cultivate the eight noble paths to attain the supreme fruit.' At that time, the beings in the worlds of the ten directions, as numerous as the sands of the Ganges, upon hearing these words, each said to their Buddha: 'World Honored One! We wish to go to that Saha world, to the place where the Dharma is being expounded, to hear and receive such a Pure Eye Dharma.' At that time, countless Bodhisattvas all came together to the Saha world, arrived at the place where the Buddha was, bowed their heads to the ground in reverence, and then sat to one side. At this time, countless Brahmas of this world came to the place where the Buddha was, made offerings and showed respect, and then sat to one side.

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坐一面。百億魔天、百億化自在天、百億兜率天、百億夜摩天、百億帝釋天、百億四天王天、百億日月天、百億自在天、百億閻羅王、百億地鬼、四百億阿修羅、四百億龍王，如是等眾悉向佛所，恭敬供養卻坐一面。無量沙門及婆羅門悉得神通，來向佛所恭敬供養卻坐一面。

諸世界中外道相師，見光明時，作是思惟：「如是光者，非是日月星宿之明，必是異光，如是不久七日並出，當焦四海須彌山王一切草木，其後欲界火災當出。」或復有言：「卻後不久必當雨毒害於一切。」或復有言：「卻後不久必當雨刀害諸人物，惡時將至誰能救之？」或復有言：「瞿曇沙門憐愍一切，唯是能救施其壽命。」爾時，一切無量眾生至心念佛；念已即見是大寶坊，以佛力故即至坊中。

爾時，波斯匿王以佛神力故亦見寶坊，以佛力故得到坊中。憂填耶那王、惡性王、輸頭檀王、摩醯陀王、修陀奢那王、頻婆娑羅王，如是等王亦因佛力得見寶坊，悉至坊中，供養禮拜，次第而坐，各作是念：「今此眾中有大仙人，有佛、世尊，此光因緣今當問誰？當問仙人？問佛可耶？」

爾時，須陀舍那王言：「我今有大婆羅門師，名曰電發，善知相法能解能說，是最可問。」電發聞已即作是言：「我所博覽一切相書都無此事，

【現代漢語翻譯】 現代漢語譯本：他們各自坐在一旁。百億魔天（欲界第六天，魔王所居）、百億化自在天（欲界第六天，能隨意變化）、百億兜率天（欲界第四天，彌勒菩薩所居）、百億夜摩天（欲界第三天）、百億帝釋天（欲界第二天，忉利天主）、百億四天王天（欲界第一天）、百億日月天（日月所居之天）、百億自在天（欲界第六天，與化自在天同）、百億閻羅王（地獄之主）、百億地鬼、四百億阿修羅（非天，好戰之神）、四百億龍王，像這樣的眾生都來到佛陀所在之處，恭敬供養後坐在一旁。無數的沙門（出家修行者）和婆羅門（印度教祭司）都獲得了神通，來到佛陀所在之處，恭敬供養後坐在一旁。 諸世界中的外道相師，看到光明時，這樣思索：『這樣的光，不是日月星辰的光明，必定是奇異的光芒。這樣下去不久，七個太陽將同時出現，會燒焦四海、須彌山王（佛教宇宙觀中的中心山）以及一切草木，之後欲界（佛教宇宙觀中的慾望界）將發生火災。』 有的人說：『不久之後必定會降下毒害一切的毒雨。』 有的人說：『不久之後必定會降下刀劍傷害眾生，災難將至，誰能救我們呢？』 有的人說：『瞿曇沙門（釋迦牟尼佛）憐憫一切眾生，只有他能救度，施予我們壽命。』 那時，一切無量的眾生都至誠地念佛；唸佛之後就看到了大寶坊（佛陀說法之處），因為佛陀的力量，他們立即到達了寶坊之中。 那時，波斯匿王（古印度憍薩羅國國王）因為佛陀的神力也看到了寶坊，因為佛陀的力量到達了寶坊之中。優填耶那王、惡性王、輸頭檀王、摩醯陀王、修陀奢那王、頻婆娑羅王，像這樣的國王也因為佛陀的力量看到了寶坊，都到達了寶坊之中，供養禮拜，依次坐下，各自心中想著：『現在這眾生之中有大仙人，有佛、世尊，這光明的原因現在應該問誰呢？應該問仙人？還是問佛陀呢？』 那時，須陀舍那王說：『我有一位偉大的婆羅門老師，名叫電發，他精通相法，能解釋能講述，是最適合詢問的人。』 電發聽到后立即說：『我所廣泛閱讀的一切相書都沒有記載過這樣的事情，』

【English Translation】 English version: They each sat to one side. Hundreds of billions of Mara Heavens (the sixth heaven of the desire realm, where the demon king resides), hundreds of billions of Paranirmitavasavartin Heavens (the sixth heaven of the desire realm, where beings can transform at will), hundreds of billions of Tusita Heavens (the fourth heaven of the desire realm, where Bodhisattva Maitreya resides), hundreds of billions of Yama Heavens (the third heaven of the desire realm), hundreds of billions of Sakra Heavens (the second heaven of the desire realm, the lord of Trayastrimsa Heaven), hundreds of billions of Four Heavenly Kings Heavens (the first heaven of the desire realm), hundreds of billions of Sun and Moon Heavens (the heavens where the sun and moon reside), hundreds of billions of Isvara Heavens (same as Paranirmitavasavartin Heaven), hundreds of billions of Yama Kings (lords of hell), hundreds of billions of earth ghosts, four hundred billion Asuras (non-gods, war-loving deities), four hundred billion Dragon Kings, all such beings came to where the Buddha was, respectfully made offerings, and sat to one side. Countless Sramanas (monastic practitioners) and Brahmins (Hindu priests) who had attained supernatural powers came to where the Buddha was, respectfully made offerings, and sat to one side. The externalist physiognomists in various worlds, upon seeing the light, thought thus: 'Such a light is not the light of the sun, moon, or stars; it must be an extraordinary light. If this continues, soon seven suns will appear simultaneously, scorching the four seas, Mount Sumeru (the central mountain in Buddhist cosmology), and all vegetation. After that, a fire disaster will occur in the desire realm (the realm of desire in Buddhist cosmology).' Some said: 'Soon, poisonous rain will surely fall, harming everything.' Some said: 'Soon, swords will surely fall, harming all beings. Calamity is approaching; who can save us?' Some said: 'The Sramana Gautama (Shakyamuni Buddha) has compassion for all beings; only he can save us and grant us life.' At that time, all the immeasurable beings sincerely recited the Buddha's name; after reciting, they saw the Great Jeweled Pavilion (the place where the Buddha teaches), and through the Buddha's power, they immediately arrived in the pavilion. At that time, King Prasenajit (king of Kosala in ancient India), through the Buddha's divine power, also saw the Jeweled Pavilion, and through the Buddha's power, he arrived in the pavilion. King Udayana, King Evil Nature, King Suddhodana, King Mahendra, King Sudarsana, and King Bimbisara, such kings also saw the Jeweled Pavilion through the Buddha's power, and they all arrived in the pavilion, made offerings, bowed in reverence, and sat down in order, each thinking in their hearts: 'Among these beings, there are great sages, there is the Buddha, the World Honored One. Who should we ask about the cause of this light? Should we ask the sages? Or should we ask the Buddha?' At that time, King Sudarsana said: 'I have a great Brahmin teacher named Electric Hair, who is proficient in physiognomy, able to explain and speak about it. He is the most suitable person to ask.' Upon hearing this, Electric Hair immediately said: 'In all the physiognomy books I have extensively read, there is no record of such a thing,'

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我實不能解此光瑞，閻浮提中一切相師其數五百悉不能解。」

爾時，頻婆娑羅王語諸王言：「汝何故狂？此大眾中有佛、世尊，號釋迦牟尼，具一切智，善知世間出世間相，了十二月善相之書，大悲憐愍一切眾生，實語正語，唯佛能說是光報應。」爾時，諸王及諸大眾一切宗仰，共白佛言：「世尊！唯愿如來為我等說十二月相書。」

佛言：「大王！今此大會不應宣說世間相書。」

頻婆娑羅王白佛言：「世尊！今此會中有諸眾生，不信如來所有功德，又不信是一切智人，唯愿破壞如是疑心而宣說之。是諸眾生若得聞已心生喜信，生信心已，乃可為說出世之道。如是眾生，亦當樂受易可調伏。」

佛言大王：「至心諦聽，我當說之。大王！往昔雪山有一仙人，名婆伽婆，食果草根修集慈心，而不能除諸煩惱結，不能調伏貪慾之心。時彼住處有一雌虎，即共行欲，虎便懷妊。日月已滿，至此人所產十二子。是時仙人心憐愍故，即取洗浴而哺養之，虎母心愛隨時乳養。爾時仙人各為立名：一名竭伽、二名跋伽婆、三名為虎、四名師子、五名擔重、六名婆羅墮阇、七名步行、八名婆羅奴、九名健食、十名惡性、十一名師子擔、十二名健行。

「是十二子年始七歲，食草根華果。是時父母俱

【現代漢語翻譯】 現代漢語譯本：'我實在無法理解這種光芒的祥瑞，閻浮提（Jambudvipa，指我們所居住的這個世界）中所有的五百位相師都無法解釋。' 當時，頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）對其他國王說：'你們為何如此慌亂？這大眾之中有佛陀、世尊，號為釋迦牟尼（Sakyamuni，佛教創始人），他具足一切智慧，善於瞭解世間和出世間的各種現象，通曉十二個月的吉兇之書，以大慈悲心憐憫一切眾生，所說真實不虛，只有佛陀才能解釋這種光芒的因果報應。' 當時，諸位國王和大眾都非常敬仰，一起對佛陀說：'世尊！我們懇請如來為我們講解十二個月的吉兇之書。' 佛陀說：'大王！現在這個法會不適合宣講世間的吉兇之書。' 頻婆娑羅王對佛陀說：'世尊！現在這個法會中有一些眾生，不相信如來所具有的功德，也不相信您是一切智者，懇請您爲了破除他們的疑心而宣講。這些眾生如果聽聞之後心生歡喜和信心，產生信心之後，才可以為他們宣講出世之道。這樣的眾生，也容易接受教誨，容易調伏。' 佛陀說：'大王！要專心諦聽，我將為你們講述。大王！過去在雪山有一位仙人，名叫婆伽婆（Bhagava，意為有福者），他以果實和草根為食，修習慈悲心，但不能消除各種煩惱的束縛，不能調伏貪慾之心。當時，他居住的地方有一隻雌虎，與他發生了性行為，雌虎因此懷孕。經過一段時間，雌虎在他的住處生下了十二個孩子。當時，仙人出於憐憫之心，給他們洗浴並餵養他們，虎母也愛護他們，隨時哺乳。當時，仙人為他們分別取了名字：第一個叫竭伽（Khadga，意為劍），第二個叫跋伽婆（Bhagava，意為有福者），第三個叫虎（Tiger），第四個叫師子（Lion），第五個叫擔重（Burden-bearer），第六個叫婆羅墮阇（Bharadvaja，古印度仙人），第七個叫步行（Walker），第八個叫婆羅奴（Bharanu，意為太陽），第九個叫健食（Strong-eater），第十個叫惡性（Evil-natured），第十一個叫師子擔（Lion-bearer），第十二個叫健行（Strong-walker）。' '這十二個孩子到了七歲，以草根、花和果實為食。當時，他們的父母都去世了。'

【English Translation】 English version: 'I truly cannot understand this auspicious light, and all five hundred fortune tellers in Jambudvipa (the world we inhabit) are unable to explain it.' At that time, King Bimbisara (King of Magadha in ancient India) said to the other kings, 'Why are you so agitated? Among this assembly, there is the Buddha, the World Honored One, named Sakyamuni (the founder of Buddhism), who possesses all wisdom, is skilled in understanding worldly and otherworldly phenomena, is knowledgeable about the book of auspicious signs for the twelve months, has great compassion for all living beings, speaks truthfully and correctly, and only the Buddha can explain the karmic consequences of this light.' At that time, the kings and the assembly all revered him greatly and together said to the Buddha, 'World Honored One! We beseech the Tathagata to explain to us the book of auspicious signs for the twelve months.' The Buddha said, 'Great King! This assembly is not the appropriate place to expound on the worldly book of auspicious signs.' King Bimbisara said to the Buddha, 'World Honored One! In this assembly, there are some beings who do not believe in the merits of the Tathagata, nor do they believe that you are all-knowing. We beseech you to expound on it in order to dispel their doubts. If these beings hear it and develop joy and faith, and after developing faith, then the path to liberation can be explained to them. Such beings will also be more receptive and easier to tame.' The Buddha said, 'Great King! Listen attentively, and I will tell you. Great King! In the past, there was a hermit in the Himalayas named Bhagava (meaning blessed one), who ate fruits and grass roots and cultivated compassion, but could not eliminate the bonds of afflictions, nor could he tame his desires. At that time, there was a female tiger living in his dwelling, who engaged in sexual intercourse with him, and the tiger became pregnant. After some time, the tiger gave birth to twelve children at his dwelling. At that time, the hermit, out of compassion, bathed and fed them, and the tiger mother also loved them and nursed them at all times. At that time, the hermit gave them names: the first was called Khadga (meaning sword), the second was called Bhagava (meaning blessed one), the third was called Tiger, the fourth was called Lion, the fifth was called Burden-bearer, the sixth was called Bharadvaja (an ancient Indian sage), the seventh was called Walker, the eighth was called Bharanu (meaning sun), the ninth was called Strong-eater, the tenth was called Evil-natured, the eleventh was called Lion-bearer, and the twelfth was called Strong-walker.' 'These twelve children, when they reached the age of seven, ate grass roots, flowers, and fruits. At that time, both of their parents had passed away.'

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時命終，時十二子心懷愁惱，仰天號哭：『如何一旦無所歸依？』時有樹神聞是聲已，作如是言：『諸童子且莫啼哭，有歸依處，所謂梵天憐愍眾生，汝等應當晝夜六時凈自洗浴，向于虛空至心禮拜求哀梵天。梵天當以無礙天耳聞汝等聲，聞已當來至汝住處，以憐愍故。來已當壞汝等癡闇施慧光明，得智慧已，一切諸天當供養汝，況世間人！』時十二子聞是語已，如教而行經十二年。然後梵天乃聞其聲，即來下至三十三天。

「爾時，帝釋見梵天來即前供養，既供養已，即復白言：『大士！欲何所至？』『憍尸迦！汝不見彼雪山之中十二仙耶？憍尸迦可共往彼。』時釋提桓因與無量天，相隨俱下至雪山中。時十二仙見梵天來，歡喜踴躍禮拜供養。

「時梵天王告十二童子：『汝等何故，十二年中精勤苦行供養於我？欲何所求？為求名聲、色力、財寶、聖道、智慧諸天身耶？』時竭伽仙白梵天言：『大士！我今不求如是等事，我欲求智慧，為眾生故。我等孤稚，少失覆蔭，自隨其心，無教告者。唯愿大士施我智慧，令我識知善惡等業，及了眾生善惡等業，亦知眾生、國土、城邑、剎利、婆羅門、毗舍、首陀、男女、大小善惡等相受苦樂事。諸王貪國無厭足者，興兵相伐衰盛等相，若我知已，當以方便教滅惡

【現代漢語翻譯】 現代漢語譯本：當他們壽命終結時，這十二個孩子心中充滿憂愁和煩惱，仰天痛哭：『我們一旦失去了依靠，該怎麼辦呢？』當時，有一位樹神聽到了他們的哭聲，就對他們說：『孩子們，不要哭泣，你們還有可以依靠的地方。所謂梵天（Brahma，印度教的創造之神）憐憫眾生，你們應當日夜六次沐浴凈身，面向天空，至誠禮拜，向梵天祈求。梵天會用他無礙的天耳聽到你們的聲音，聽到后就會來到你們居住的地方，因為憐憫你們的緣故。他來之後，會破除你們的愚癡黑暗，施予智慧光明。得到智慧后，一切諸天都會供養你們，更何況世間的人呢！』這十二個孩子聽了這話，就按照樹神所教導的去做，經過了十二年。然後，梵天才聽到了他們的聲音，立即降臨到三十三天（Trayastrimsa，佛教欲界六天中的第二天）。 當時，帝釋（Indra，佛教的護法神）看到梵天到來，立即上前供養。供養完畢后，帝釋又問：『大士！您要到哪裡去呢？』梵天回答說：『憍尸迦（Kausika，帝釋的別名）！你沒看到雪山中的那十二位仙人嗎？憍尸迦，我們可以一起去那裡。』當時，釋提桓因（Sakradevanam Indra，帝釋的另一個名字）和無數的天人一起，跟隨梵天降臨到雪山中。這十二位仙人看到梵天到來，歡喜雀躍，禮拜供養。 當時，梵天王告訴這十二個孩子：『你們為什麼十二年來如此精勤苦行地供養我？你們想要得到什麼呢？是想要名聲、美貌、力量、財富、聖道、智慧，還是諸天的身體呢？』當時，竭伽仙（Kargga，十二仙人之一）對梵天說：『大士！我們現在不求這些東西，我們想要得到智慧，爲了眾生的緣故。我們這些孤兒，從小就失去了庇護，只能隨心所欲，沒有人教導我們。只希望大士您能賜予我們智慧，讓我們能夠認識善惡等業，並且瞭解眾生的善惡等業，也知道眾生、國土、城邑、剎帝利（Ksatriya，印度種姓制度中的武士階層）、婆羅門（Brahmana，印度種姓制度中的祭司階層）、毗舍（Vaisya，印度種姓制度中的商人階層）、首陀（Sudra，印度種姓制度中的奴隸階層）、男女、大小的善惡等相，以及所受的苦樂之事。那些貪圖國土而不知滿足的國王，他們之間互相征戰，以及衰敗和興盛的種種現象。如果我們知道了這些，就應當用方便的方法來教導他們滅除惡行。』

【English Translation】 English version: When their lives were about to end, these twelve children were filled with sorrow and distress, crying out to the sky: 『What shall we do once we have no one to rely on?』 At that time, a tree spirit heard their cries and said to them: 『Children, do not weep, there is a place of refuge for you. The so-called Brahma (the Hindu god of creation) has compassion for all beings. You should bathe yourselves six times a day and night, and with sincere hearts, worship and pray to Brahma in the sky. Brahma will hear your voices with his unobstructed heavenly ears. Upon hearing, he will come to where you dwell, out of compassion for you. After he comes, he will destroy your darkness of ignorance and bestow upon you the light of wisdom. Once you have gained wisdom, all the gods will make offerings to you, let alone the people of the world!』 Upon hearing these words, the twelve children followed the tree spirit's instructions and did so for twelve years. Then, Brahma finally heard their voices and immediately descended to the Trayastrimsa Heaven (the second of the six heavens in the desire realm of Buddhism). At that time, Indra (the Buddhist guardian deity) saw Brahma arriving and immediately went forward to make offerings. After making offerings, Indra asked: 『Great One! Where are you going?』 Brahma replied: 『Kausika (another name for Indra)! Have you not seen the twelve sages in the snowy mountains? Kausika, we can go there together.』 At that time, Sakradevanam Indra (another name for Indra) and countless heavenly beings followed Brahma down to the snowy mountains. When the twelve sages saw Brahma arriving, they were overjoyed and made offerings to him. Then, King Brahma said to the twelve children: 『Why have you diligently practiced asceticism and made offerings to me for twelve years? What do you seek? Do you seek fame, beauty, strength, wealth, the holy path, wisdom, or the bodies of the gods?』 At that time, the sage Kargga (one of the twelve sages) said to Brahma: 『Great One! We do not seek such things. We seek wisdom, for the sake of all beings. We orphans lost our protection at a young age and can only follow our own hearts, with no one to guide us. We only hope that you, Great One, can bestow upon us wisdom, so that we may recognize good and evil deeds, and understand the good and evil deeds of all beings. We also wish to know the good and evil aspects of beings, countries, cities, Ksatriyas (the warrior class in the Indian caste system), Brahmanas (the priestly class in the Indian caste system), Vaisyas (the merchant class in the Indian caste system), Sudras (the servant class in the Indian caste system), men, women, young, and old, as well as the matters of suffering and joy they experience. We also wish to understand the kings who are greedy for land and never satisfied, their wars against each other, and the phenomena of decline and prosperity. If we know these things, we shall use skillful means to teach them to eliminate evil deeds.』

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相，令得受樂。』」

大方等大集經虛空目分中彌勒品第三

爾時，彌勒菩薩即于佛前，心念說偈，問于如來：

「非有途路，　　而有輪轉；　　如來亦不 　住一切道，　　非道見道，　　道見非道。」

佛言：「善男子！非道者即是不出不滅，不住非智，非智境界，非明非闇，非常非斷，非善非惡，非是色陰乃至識陰，是名實性，是名法性，名一切行，名真實際，是名非道，如是中道。諸佛如來轉於法輪，而不貪著如是諸道。若有眾生，道見非道、非道見道，如是眾生不能達于道與非道及知三道。如來悉能分別解說，及以斷道。

「善男子！如來、世尊于無道中而轉法輪，為壞眾生三種道故。何等三道？一、煩惱道；二者、苦道；三者、業道。業道者，所謂行有；煩惱道者，所謂無明愛取；苦道者，所謂識名色、六入、觸受生老死等。如是三道，何因緣有？觸緣故有。

「善男子！因眼見色而生愛心，愛心者即是無明，為愛造業即名為行，至心專念名之為識，識共色行是名名色，六處生貪是名六入，因入求受名之為觸，貪著心者即名為愛，求是等法名之為取，如是法生是名為有，次第不斷名之為生，次第斷故名之為死，生死因緣眾苦所逼名之為惱，乃至識法因緣生貪，亦復如

【現代漢語翻譯】 現代漢語譯本：『（他們）通過（這種）相，得以感受快樂。』

《大方等大集經·虛空目分》中《彌勒品》第三

那時，彌勒菩薩即在佛前，心中默唸偈語，向如來請問：

『沒有道路，卻有輪迴；如來也不 安住於一切道，非道見道，道見非道。』

佛說：『善男子！非道，即是不生不滅，不住于非智，非智的境界，非光明非黑暗，非常非斷，非善非惡，非是色陰乃至識陰，這稱為實性，稱為法性，稱為一切行，稱為真實際，這稱為非道，如此是中道。諸佛如來轉動法輪，而不貪著這些道。如果有眾生，道見非道、非道見道，這樣的眾生不能通達道與非道，也不能知曉三道。如來完全能夠分別解說，以及斷除道。

『善男子！如來、世尊在無道中轉動法輪，是爲了破除眾生的三種道。哪三種道？一、煩惱道；二者、苦道；三者、業道。業道，就是所謂的行有（karma leading to existence）；煩惱道，就是所謂的無明（ignorance）、愛（craving）、取（grasping）；苦道，就是所謂的識（consciousness）、名色（name and form）、六入（six sense bases）、觸（contact）、受（feeling）、生（birth）、老（aging）、死（death）等。這三種道，是什麼因緣產生的？因觸（contact）的緣故而產生。

『善男子！因為眼睛看見色而產生愛心，愛心就是無明，因為愛而造業就稱為行，至心專念稱為識，識與色行稱為名色，六處產生貪慾稱為六入，因為入而求受稱為觸，貪著心稱為愛，尋求這些法稱為取，這樣的法產生稱為有，次第不斷稱為生，次第斷絕稱為死，生死因緣眾苦所逼稱為惱，乃至識法因緣產生貪慾，也像這樣。』

【English Translation】 English version: 『(They) through (this) appearance, are able to experience happiness.』

The Third Chapter, Maitreya, in the Section on the Eye of Space of the Great Vaipulya Mahasamghata Sutra

At that time, Bodhisattva Maitreya, right before the Buddha, recited a verse in his mind, asking the Tathagata:

『There is no path, yet there is transmigration; the Tathagata also does not abide in all paths, seeing the path as non-path, and seeing the non-path as path.』

The Buddha said: 『Good man! The non-path is that which neither arises nor ceases, does not abide in non-wisdom, the realm of non-wisdom, neither light nor darkness, neither permanence nor annihilation, neither good nor evil, neither the skandha of form nor the skandha of consciousness. This is called the true nature, called the dharma nature, called all actions, called the true reality, this is called the non-path, thus is the middle way. The Buddhas and Tathagatas turn the Dharma wheel, without being attached to these paths. If there are sentient beings who see the path as non-path, and the non-path as path, such sentient beings cannot understand the path and the non-path, nor can they know the three paths. The Tathagata is fully capable of distinguishing and explaining, as well as cutting off the path.』

『Good man! The Tathagata, the World Honored One, turns the Dharma wheel in the non-path, in order to destroy the three paths of sentient beings. What are the three paths? First, the path of afflictions; second, the path of suffering; third, the path of karma. The path of karma is what is called karma leading to existence; the path of afflictions is what is called ignorance, craving, and grasping; the path of suffering is what is called consciousness, name and form, the six sense bases, contact, feeling, birth, aging, death, and so on. These three paths, what is the cause of their arising? They arise due to the condition of contact.』

『Good man! Because the eye sees form, love arises in the mind, and love is ignorance. Because of love, karma is created, which is called action. Focused mindfulness is called consciousness. Consciousness together with form and action is called name and form. The six places where greed arises are called the six sense bases. Because of entering, seeking feeling is called contact. Attachment in the mind is called craving. Seeking these dharmas is called grasping. The arising of such dharmas is called existence. The continuous sequence is called birth. The sequence being cut off is called death. The suffering caused by the conditions of birth and death is called affliction. Even the arising of greed due to the conditions of consciousness is also like this.』

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是。如是十二因緣，一人一念皆悉具足。

「出有三種：一者、因出；二者、初出；三者、道出。若有比丘修行法行，觀察所有愛心相貌。比丘當觀，若有愛心即是無明，無明之體能出二過：一者、出行；二者、出識。識亦有二：一者、出名；二者、出色。名色亦二：一者、無住；二、住六入。六入亦二：一、不厭欲；二、能生觸。觸亦有二：一、生受心；二者、求受。受亦有二：一、受苦樂；二、生貪愛。愛亦有二：一者、繫縛堅固；二者、求取。取亦有二：一者、貪心；二者、求有。有亦有二：一者、樂住；二、生因緣。生亦有二：一者、生老；二者、苦緣。老亦有二：一、壞壯色；二、作死因。死亦有二：一、壞壽命；二、愛別離，是名出因。

「云何初出？若有比丘修集法行，觀如是法亦出亦滅，是名初出。」

爾時，世尊告憍陳如：「云何道出？若比丘見道有二種：一者、行行；二者、慧行。憍陳如！汝頗知是行行慧行耶？」

憍陳如言：「未知。世尊！唯愿如來為觀十二因緣比丘得大智慧壞諸煩惱，分別解說，比丘聞已當具受持。」

爾時，世尊告寶幢童子：「善男子！汝頗能知息出入不？」

「不也。世尊！」

「善男子！法行比丘先觀無明乃至老死。云

【現代漢語翻譯】 現代漢語譯本：是的。這十二因緣，在一個人的一念之間都完全具備。

『出』有三種：第一種是因出；第二種是初出；第三種是道出。如果有比丘修行佛法，觀察所有愛心的相貌。比丘應當觀察，如果有愛心，那就是無明（avidyā，對實相的無知），無明的本體能產生兩種過失：第一是出行（saṃskāra，意志行為）；第二是出識（vijñāna，意識）。識也有兩種：第一是出名（nāma，精神現象）；第二是出色（rūpa，物質現象）。名色也有兩種：第一是無住（不穩定的狀態）；第二是住六入（ṣaḍāyatana，六根）。六入也有兩種：第一是不厭欲（對慾望不滿足）；第二是能生觸（sparśa，感官接觸）。觸也有兩種：第一是生受心（vedanā，感受）；第二是求受（渴望感受）。受也有兩種：第一是感受苦樂；第二是生貪愛（tṛṣṇā，渴愛）。愛也有兩種：第一是繫縛堅固（牢固的束縛）；第二是求取（upādāna，執取）。取也有兩種：第一是貪心；第二是求有（bhava，存在）。有也有兩種：第一是樂住（喜歡存在）；第二是生因緣（導致出生的因緣）。生也有兩種：第一是生老（jāti，出生和衰老）；第二是苦緣（導致痛苦的因緣）。老也有兩種：第一是壞壯色（破壞強壯的身體）；第二是作死因（導致死亡的原因）。死也有兩種：第一是壞壽命（破壞生命）；第二是愛別離（與所愛分離），這叫做出因。

『什麼是初出？』如果有比丘修習佛法，觀察這些法既生起也滅去，這叫做初出。

那時，世尊告訴憍陳如（Kauṇḍinya，五比丘之一）說：『什麼是道出？如果比丘見到道有兩種：第一是行行（實踐的修行）；第二是慧行（智慧的修行）。憍陳如！你是否知道這行行和慧行呢？』

憍陳如說：『我不知道。世尊！唯愿如來爲了觀察十二因緣的比丘能夠獲得大智慧，破除各種煩惱，分別解說，比丘聽了之後應當全部接受並奉持。』

那時，世尊告訴寶幢童子說：『善男子！你是否能夠知道呼吸的出入呢？』

『不能。世尊！』

『善男子！修行佛法的比丘先觀察無明乃至老死。』

【English Translation】 English version: Yes. These twelve links of dependent origination are fully present in a single thought of a person.

There are three kinds of 『arising』: first, arising from cause; second, initial arising; and third, arising from the path. If a bhikkhu practices the Dharma, observing the characteristics of all forms of craving, the bhikkhu should observe that if there is craving, it is ignorance (avidyā), and the essence of ignorance can produce two faults: first, volitional formations (saṃskāra); and second, consciousness (vijñāna). Consciousness also has two aspects: first, name (nāma); and second, form (rūpa). Name and form also have two aspects: first, non-abiding; and second, abiding in the six sense bases (ṣaḍāyatana). The six sense bases also have two aspects: first, not being averse to desire; and second, being able to generate contact (sparśa). Contact also has two aspects: first, generating feeling (vedanā); and second, seeking feeling. Feeling also has two aspects: first, experiencing pleasure and pain; and second, generating craving (tṛṣṇā). Craving also has two aspects: first, being firmly bound; and second, grasping (upādāna). Grasping also has two aspects: first, greed; and second, seeking existence (bhava). Existence also has two aspects: first, delighting in existence; and second, the conditions for birth. Birth also has two aspects: first, birth and aging (jāti); and second, the conditions for suffering. Aging also has two aspects: first, the destruction of youthful vigor; and second, the cause of death. Death also has two aspects: first, the destruction of life; and second, separation from loved ones. This is called arising from cause.

『What is initial arising?』 If a bhikkhu practices the Dharma, observing that these phenomena both arise and cease, this is called initial arising.

At that time, the World Honored One said to Kauṇḍinya (one of the first five disciples): 『What is arising from the path? If a bhikkhu sees that the path has two aspects: first, practice; and second, wisdom. Kauṇḍinya! Do you know these practices and wisdom?』

Kauṇḍinya said: 『I do not know. World Honored One! May the Tathagata, for the sake of bhikkhus who contemplate the twelve links of dependent origination, explain in detail so that they may gain great wisdom, destroy all afflictions, and fully accept and uphold it after hearing.』

At that time, the World Honored One said to the youth, Banner of Jewels: 『Good man! Are you able to know the in-breath and out-breath?』

『No, World Honored One!』

『Good man! A bhikkhu who practices the Dharma first observes ignorance up to old age and death.』

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何名為觀于無明？先觀中陰，于父母所生貪愛心，愛因緣故四大和合，精血二渧合成一渧，大如豆子名歌羅羅。是歌羅羅有三事：一命、二識、三暖。過去世中業緣果報，無有作者及以受者，初息出入是名無明。歌羅羅時氣息入出，有二種道：所謂隨母氣息上下、七日一變。息入出者名為壽命，是名風道；不臭不爛，是名為暖；是中心意，名之為識。

「善男子！若有欲得辟支佛果，當觀如是十二因緣，后觀三受因緣：五陰、十二入、十八界。云何為觀？隨於念心觀息出息入，觀于內身面板肌肉筋骨髓腦如空中雲。是身中風亦復如是，有風能上，有風能下，有風能滿，有風能焦，有能增長，是故息之出入名為身行；以出入息從覺觀生，故名意行；和合出聲名為口行。以如是等三行因緣，故有識生。識因緣故則有四陰及以色陰，故名名色。五陰因緣行六處，故名六入。情塵相對故名為觸。觸因緣故念色至念法，是名為受。貪著於色乃至於法，是名為愛。愛因緣故四方求覓，故名為取。取因緣故受於後身，故名為有。有因緣故有生老死種種諸苦。是名五陰、十二入、十八界，十二因緣之大樹也。

「是故緣出入息，能生一切諸苦煩惱，是故凡夫生時，亦為煩惱繫縛，死時亦爾；終不能得身心自在，不得三昧，

【現代漢語翻譯】 現代漢語譯本：什麼是觀察無明？首先觀察中陰身，對於父母所生的貪愛之心，因為愛慾的因緣，四大和合，精血二滴合成一滴，大如豆子，名為歌羅羅（受精卵）。這個歌羅羅有三件事：一是命，二是識，三是暖。過去世中的業緣果報，沒有作者也沒有受者，最初的呼吸出入就叫做無明。歌羅羅時期氣息出入，有兩種途徑：一是隨著母親的氣息上下，七天一變。氣息出入叫做壽命，這叫做風道；不臭不爛，叫做暖；這中心的意念，叫做識。 善男子！如果有人想要得到辟支佛果（獨覺），應當觀察這樣的十二因緣，然後觀察三受的因緣：五陰、十二入、十八界。如何觀察呢？隨著念頭觀察呼吸的出入，觀察身體內部的面板、肌肉、筋骨、骨髓、大腦，如同空中的云。身體中的風也是這樣，有風能向上，有風能向下，有風能充滿，有風能焦灼，有風能增長，所以呼吸的出入叫做身行；因為呼吸的出入從覺觀產生，所以叫做意行；和合發出聲音叫做口行。因為這樣的三行因緣，所以有識產生。因為識的因緣，所以有四陰以及色陰，所以叫做名色。五陰的因緣產生六處，所以叫做六入。情塵相對叫做觸。因為觸的因緣，念色到念法，這叫做受。貪著於色乃至法，這叫做愛。因為愛的因緣，四處尋求，所以叫做取。因為取的因緣，承受後世的身體，所以叫做有。因為有的因緣，有生老死種種痛苦。這就是五陰、十二入、十八界，十二因緣的大樹。 所以，因為呼吸的出入，能產生一切痛苦煩惱，所以凡夫出生時，也被煩惱束縛，死時也是這樣；始終不能得到身心自在，不能得到三昧（禪定）。

【English Translation】 English version: What is meant by observing ignorance? First, observe the intermediate state (antarabhava), the craving arising from parents, due to the condition of love, the four great elements combine, two drops of sperm and blood unite into one drop, as large as a bean, called kalala (embryo). This kalala has three things: one is life, two is consciousness, and three is warmth. The karmic consequences of past lives, there is no doer nor receiver, the initial in and out breath is called ignorance. During the kalala stage, the breath goes in and out, there are two paths: one is following the mother's breath up and down, changing every seven days. The in and out breath is called life, this is called the wind path; not smelly or rotten, this is called warmth; the intention in the center, this is called consciousness. Good man! If one wishes to attain the fruit of a Pratyekabuddha (Solitary Buddha), one should observe these twelve links of dependent origination, then observe the conditions of the three feelings: the five aggregates, the twelve sense bases, and the eighteen realms. How to observe? Following the mind's thought, observe the in and out breath, observe the inner body's skin, muscles, tendons, bones, marrow, and brain, like clouds in the sky. The wind in the body is also like this, some wind can go up, some wind can go down, some wind can fill, some wind can scorch, some can grow, therefore the in and out breath is called bodily action; because the in and out breath arises from perception and observation, it is called mental action; the combined sound is called verbal action. Because of these three actions, consciousness arises. Because of the condition of consciousness, there are the four aggregates and the form aggregate, therefore it is called name and form. The condition of the five aggregates gives rise to the six sense bases, therefore it is called the six entrances. The interaction of feelings and objects is called contact. Because of the condition of contact, the thought of form leads to the thought of dharma, this is called feeling. Craving for form and even dharma, this is called love. Because of the condition of love, seeking in all directions, this is called grasping. Because of the condition of grasping, receiving a future body, this is called becoming. Because of the condition of becoming, there is birth, old age, death, and all kinds of suffering. This is the great tree of the five aggregates, the twelve sense bases, the eighteen realms, and the twelve links of dependent origination. Therefore, because of the in and out breath, all suffering and afflictions can arise, therefore when ordinary people are born, they are also bound by afflictions, and it is the same when they die; they can never attain freedom of body and mind, and cannot attain samadhi (meditative absorption).

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不盡諸漏。若有比丘觀入出息，如空中風無我我所，無有作者及以受者，從緣而生從緣而滅，無相無物無有覺觀；眾生風者亦復如是，共四大行，生歌羅羅九孔乃至九萬九千諸孔出入，無作無受，是風出入如是肉段，以是因緣故，有無明乃至老死眾苦聚集。

「善男子！譬如虛空無物無我，出入諸息、地水火風、壽命暖識、無明乃至生老病死，亦復如是。眾生顛倒，于非我中而橫見我，于如是等同虛空法，作陰界入想，一切凡夫因是顛倒，輪轉生死無有窮已。若法行比丘，觀是息冷則舉身冷，觀是息暖則舉身暖，是身爾時隨意隨風。若觀冷時不得禪定不入定聚，是人則墮冷地獄中。若觀暖時不得禪定不入定聚，是人則墮熱地獄中。若佛弟子修集法行，觀察出入息冷暖等時則得正道。法行比丘如實觀察無明乃至生老病死，心不顛倒，是名凈目陀羅尼也。善男子！汝若能受是陀羅尼，即是真實觀入出息。」

寶幢菩薩白佛言：「世尊！諸佛境界不可思議，非是聲聞緣覺所及。」

爾時，四天王白佛言：「世尊！隨是經典所流佈處，我等要當隨侍守護，所有惡事悉令消滅。」

大方等大集經虛空目分中四無量心品第四

爾時，頻婆娑羅王白佛言：「世尊！因諸聲聞辟支佛等修行法行，令閻浮

【現代漢語翻譯】 現代漢語譯本 不盡諸漏（煩惱）。如果有比丘觀察呼吸，就像空中的風一樣，沒有『我』和『我所』的概念，沒有創造者和接受者，一切都是因緣而生，因緣而滅，沒有具體的相狀，沒有實在的物體，也沒有覺察和觀想。眾生的呼吸也像這樣，與四大（地、水、火、風）共同執行，從歌羅羅（受精卵）的九個孔竅，乃至九萬九千個孔竅出入，沒有創造者，也沒有接受者。這種呼吸就像一塊肉段，因為這個因緣，產生了無明（對真理的無知），乃至老死等各種痛苦的聚集。 『善男子！』，譬如虛空沒有物體，沒有『我』，呼吸、地水火風、壽命、暖識、無明乃至生老病死，也都是如此。眾生顛倒，在非『我』的事物中妄見『我』，對於這些如同虛空一樣的法，產生陰（五蘊）、界（十八界）、入（十二入）的執著。一切凡夫因為這種顛倒，在生死輪迴中無休止地流轉。如果修習佛法的比丘，觀察到呼吸冷時，全身都會感到冷；觀察到呼吸暖時，全身都會感到暖，身體會隨著呼吸而變化。如果觀察冷時，不能進入禪定，不能進入定聚（禪定狀態），這個人就會墮入寒冷的地獄。如果觀察暖時，不能進入禪定，不能進入定聚，這個人就會墮入炎熱的地獄。如果佛弟子修習佛法，觀察呼吸的冷暖等，就能獲得正道。修習佛法的比丘如實觀察無明乃至生老病死，心不顛倒，這稱為凈目陀羅尼（清凈之眼的咒語）。『善男子！』，如果你能接受這個陀羅尼，就是真正地觀察呼吸。』 寶幢菩薩（菩薩名）對佛說：『世尊！諸佛的境界不可思議，不是聲聞（聽聞佛法而修行的人）和緣覺（獨自覺悟的人）所能達到的。』 這時，四天王（佛教護法神）對佛說：『世尊！凡是這部經典流傳的地方，我們都要隨侍守護，讓一切惡事都消滅。』 《大方等大集經》虛空目分中四無量心品第四 這時，頻婆娑羅王（古印度國王）對佛說：『世尊！因為聲聞、辟支佛（獨覺）等修行佛法，使得閻浮

【English Translation】 English version The outflows (kleshas) are not exhausted. If a Bhikshu observes the in-breath and out-breath, like the wind in the sky, without the concept of 'I' or 'mine,' without a creator or receiver, arising from conditions and ceasing from conditions, without form, without substance, and without perception or contemplation; the breath of sentient beings is also like this, moving with the four great elements (earth, water, fire, wind), entering and exiting from the nine orifices of the kalala (embryo), even up to ninety-nine thousand orifices, without a creator or receiver. This breath is like a piece of flesh, and because of this condition, ignorance (avidya) arises, leading to the accumulation of suffering such as old age and death. 'Good man!' It is like the void, without substance and without 'I'; the in-breath and out-breath, earth, water, fire, wind, life, warmth, consciousness, ignorance, and even birth, old age, sickness, and death are also like this. Sentient beings are inverted, falsely seeing 'I' in what is not 'I,' and they cling to the aggregates (skandhas), realms (dhatus), and sense bases (ayatanas) in these phenomena that are like the void. All ordinary beings, because of this inversion, endlessly revolve in the cycle of birth and death. If a Bhikshu who practices the Dharma observes that the breath is cold, the whole body feels cold; if he observes that the breath is warm, the whole body feels warm, and the body changes with the breath. If, when observing coldness, he cannot enter samadhi (meditative absorption) and cannot enter the state of samadhi, that person will fall into the cold hell. If, when observing warmth, he cannot enter samadhi and cannot enter the state of samadhi, that person will fall into the hot hell. If a disciple of the Buddha cultivates the Dharma and observes the coldness and warmth of the in-breath and out-breath, he will attain the right path. A Bhikshu who practices the Dharma observes ignorance and even birth, old age, and death as they truly are, without inversion of mind; this is called the Pure Eye Dharani (a mantra for the pure eye). 'Good man!' If you can receive this dharani, you are truly observing the in-breath and out-breath.' Bodhisattva Ratnaketu (name of a Bodhisattva) said to the Buddha, 'World Honored One! The realm of the Buddhas is inconceivable, not attainable by Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own).' At that time, the Four Heavenly Kings (Buddhist guardian deities) said to the Buddha, 'World Honored One! Wherever this sutra is propagated, we will attend and protect it, and cause all evil to be extinguished.' The Fourth Chapter on the Four Immeasurables in the Section on the Eye of the Void of the Mahavaipulya Mahasamghata Sutra At that time, King Bimbisara (an ancient Indian king) said to the Buddha, 'World Honored One! Because Sravakas, Pratyekabuddhas, and others practice the Dharma, it causes Jambudvipa

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提無有疾疫饑饉惡事。世尊！菩薩摩訶薩修四無量心，若有四姓供養恭敬，得幾所福？」

佛告大王：「若有菩薩修四無量，隨所住國具八上事：一者、其土人民供養父母、增長慚愧，恭敬沙門諸婆羅門耆舊有德，受持禁戒。大王！若諸國土有諸菩薩修四無量，其土人民，則能成就如是初事。複次，大王！若有菩薩修四無量，隨所住國其土人民，修集慈心遠離殺害，其心調柔無有濁心瞋恚之心，平等無二，是名為二。複次，大王！若有菩薩修四無量，隨所住國其土人民，不貪財寶，樂為惠施，呵責盜竊，是名為三。複次，大王！若有菩薩修四無量，隨所住國，其土人民自足妻色，遠離非法，呵責欲心，是名為四。複次，大王！若有菩薩修四無量，隨所住國其土人民，真語實語、無破壞語，常修善語，是名為五。複次，大王！若有菩薩修四無量，隨所住國，其土人民無有嫉妒濁惡之心，是名為六。複次，大王！若有菩薩修四無量，隨所住國其土人民，正見不謬無有邪見，是名為七。複次，大王！若有菩薩修四無量，隨所住國其土人民，一切供養恭敬三寶，遠離惡見，是名為八。大王！若有菩薩修四無量，隨所住國其土人民，具足如是八種功德。

「大王！若有菩薩修四無量，隨所住國，其土無有八怖畏事。

【現代漢語翻譯】 現代漢語譯本：提問：『世尊！如果菩薩摩訶薩（偉大的菩薩）修習四無量心，如果有四種姓的人供養恭敬他們，會得到多少福報？』 佛陀告訴國王：『如果有菩薩修習四無量心，他們所居住的國家會具備八種殊勝的事情：第一，那個國家的人民會供養父母，增長慚愧之心，恭敬沙門（出家修行者）、婆羅門（祭司）以及年長有德之人，並受持戒律。大王！如果各個國家有菩薩修習四無量心，那個國家的人民就能成就這樣的第一件事。其次，大王！如果有菩薩修習四無量心，他們所居住的國家的人民會修習慈心，遠離殺害，內心調柔，沒有污濁和嗔恚之心，平等無二，這稱為第二件事。再次，大王！如果有菩薩修習四無量心，他們所居住的國家的人民不會貪戀財寶，樂於佈施，呵斥偷盜行為，這稱為第三件事。再次，大王！如果有菩薩修習四無量心，他們所居住的國家的人民會滿足於自己的妻子，遠離非法性行為，呵斥淫慾之心，這稱為第四件事。再次，大王！如果有菩薩修習四無量心，他們所居住的國家的人民會說真話實話，不說破壞離間的話，常常修習善語，這稱為第五件事。再次，大王！如果有菩薩修習四無量心，他們所居住的國家的人民沒有嫉妒和污濁的噁心，這稱為第六件事。再次，大王！如果有菩薩修習四無量心，他們所居住的國家的人民具有正見，不犯錯誤，沒有邪見，這稱為第七件事。再次，大王！如果有菩薩修習四無量心，他們所居住的國家的人民會供養恭敬三寶（佛、法、僧），遠離惡見，這稱為第八件事。大王！如果有菩薩修習四無量心，他們所居住的國家的人民會具備這八種功德。』 『大王！如果有菩薩修習四無量心，他們所居住的國家就不會有八種恐懼的事情。』

【English Translation】 English version: 'Question: 'World Honored One! If a Bodhisattva Mahasattva (great Bodhisattva) cultivates the Four Immeasurable Minds, and if people of the four castes make offerings and show respect to them, how much merit will they obtain?' The Buddha told the king: 'If a Bodhisattva cultivates the Four Immeasurable Minds, the country where they reside will possess eight excellent qualities: First, the people of that country will support their parents, increase their sense of shame and remorse, respect the Shramanas (ascetics), Brahmins (priests), and the elderly and virtuous, and uphold the precepts. Great King! If in any country there are Bodhisattvas who cultivate the Four Immeasurable Minds, the people of that country will be able to achieve this first quality. Secondly, Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the people of the country where they reside will cultivate loving-kindness, refrain from killing, have gentle hearts, be free from defilement and anger, and be equal and non-dual, this is called the second quality. Thirdly, Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the people of the country where they reside will not be greedy for wealth, will be happy to give, and will condemn theft, this is called the third quality. Fourthly, Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the people of the country where they reside will be content with their own wives, refrain from unlawful sexual conduct, and condemn lustful desires, this is called the fourth quality. Fifthly, Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the people of the country where they reside will speak truthfully and honestly, will not speak divisive words, and will always cultivate good speech, this is called the fifth quality. Sixthly, Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the people of the country where they reside will be free from jealousy and defiled evil thoughts, this is called the sixth quality. Seventhly, Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the people of the country where they reside will have right views, will not make mistakes, and will be free from wrong views, this is called the seventh quality. Eighthly, Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the people of the country where they reside will make offerings and show respect to the Three Jewels (Buddha, Dharma, Sangha), and will be free from evil views, this is called the eighth quality. Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the people of the country where they reside will possess these eight merits.' 'Great King! If a Bodhisattva cultivates the Four Immeasurable Minds, the country where they reside will be free from eight fearsome things.'

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何等為八？一者、無內外軍畏；二者、無諸惡鬼畏；三者、無惡星宿畏；四者、無諸惡病畏；五者、無諸惡獸畏；六者、無諸惡賊畏；七者、無諸旱澇畏；八者、無諸谷難畏。大王！若有菩薩修四無量，隨所住國，其土無有如是八畏。

「大王！若有菩薩修四無量，隨所住國，其土具足八大丈夫。何等為八？一者、有諸眾生已於過去無量佛所，深種善根，如是之人樂生其土。二者、復有眾生已於過去無量世中，修戒多聞，如是之人樂生其土。三者、復有眾生已於過去無量世中，供養父母、師長、和上、耆舊有德，如是之人樂生其土。四者、復有眾生已於過去無量世中，成就天業，當受天身，故轉天身來生其土。五者、復有眾生能壞一切三惡道業，如是之人樂生其土。六者、復有眾生具聲聞乘，如是之人樂生其土。七者、復有眾生樂緣覺乘，如是之人來生其土。八者、復有眾生，已於過去無量世中，修六波羅蜜，如是之人樂生其土。大王！若有菩薩修四無量，隨所住國，其土具足如是八人。

「大王！若有菩薩修四無量，隨所住國，其地具足上地水味、無上法味、眾生之味，一切眾生心相親愛，如是眾生舍是身已復生天上，乃至鳥獸亦復如是。大王！譬如一筐盛四種香：一者、沉水；二者、多伽羅；三者、

【現代漢語翻譯】 現代漢語譯本 什麼是八種畏懼？第一，沒有來自內部和外部軍隊的恐懼；第二，沒有來自各種惡鬼的恐懼；第三，沒有來自惡星宿的恐懼；第四，沒有來自各種惡病的恐懼；第五，沒有來自各種惡獸的恐懼；第六，沒有來自各種惡賊的恐懼；第七，沒有來自旱澇災害的恐懼；第八，沒有來自穀物歉收的恐懼。大王！如果有菩薩修習四無量心（慈、悲、喜、舍），那麼他所居住的國家就不會有這八種畏懼。 大王！如果有菩薩修習四無量心，那麼他所居住的國家會具備八種大丈夫。什麼是八種大丈夫？第一，有些眾生在過去無量的佛陀那裡，已經深深種下了善根，這樣的人樂於往生到那個國土。第二，有些眾生在過去無量的世中，修持戒律，廣聞佛法，這樣的人樂於往生到那個國土。第三，有些眾生在過去無量的世中，供養父母、師長、和尚（僧團的領導者）、耆舊（年長而有德行的人），這樣的人樂於往生到那個國土。第四，有些眾生在過去無量的世中，成就了天業，本應受生天身，但爲了利益眾生而轉生到那個國土。第五，有些眾生能夠摧毀一切三惡道（地獄、餓鬼、畜生）的業力，這樣的人樂於往生到那個國土。第六，有些眾生具足聲聞乘（小乘佛教）的修行，這樣的人樂於往生到那個國土。第七，有些眾生樂於修習緣覺乘（中乘佛教），這樣的人會往生到那個國土。第八，有些眾生在過去無量的世中，修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），這樣的人樂於往生到那個國土。大王！如果有菩薩修習四無量心，那麼他所居住的國家會具備這八種人。 大王！如果有菩薩修習四無量心，那麼他所居住的土地會具備上等土地的滋味、無上佛法的滋味、以及眾生和合的滋味，一切眾生彼此心生愛意，這樣的眾生捨棄此身之後會往生天上，乃至鳥獸也是如此。大王！譬如一個竹筐盛放四種香：第一，沉水香；第二，多伽羅香（一種香木）；第三，

【English Translation】 English version What are the eight fears? First, there is no fear of internal or external armies; second, there is no fear of various evil ghosts; third, there is no fear of evil stars; fourth, there is no fear of various evil diseases; fifth, there is no fear of various evil beasts; sixth, there is no fear of various evil thieves; seventh, there is no fear of droughts and floods; eighth, there is no fear of grain shortages. Great King! If a Bodhisattva cultivates the four immeasurables (loving-kindness, compassion, joy, and equanimity), then the country where he resides will not have these eight fears. Great King! If a Bodhisattva cultivates the four immeasurables, then the country where he resides will be endowed with eight great men. What are the eight great men? First, there are beings who, in the past, have deeply planted roots of goodness with countless Buddhas, and such people are happy to be born in that land. Second, there are beings who, in countless past lives, have cultivated precepts and learned much, and such people are happy to be born in that land. Third, there are beings who, in countless past lives, have made offerings to their parents, teachers, Sangha leaders (monk leaders), and elders with virtue, and such people are happy to be born in that land. Fourth, there are beings who, in countless past lives, have achieved heavenly karma and should have been born in heavenly bodies, but they are reborn in that land to benefit sentient beings. Fifth, there are beings who can destroy all the karma of the three evil paths (hell, hungry ghosts, and animals), and such people are happy to be born in that land. Sixth, there are beings who possess the vehicle of Sravakas (Hinayana Buddhism), and such people are happy to be born in that land. Seventh, there are beings who are happy to cultivate the vehicle of Pratyekabuddhas (Middle Vehicle Buddhism), and such people will be born in that land. Eighth, there are beings who, in countless past lives, have cultivated the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and such people are happy to be born in that land. Great King! If a Bodhisattva cultivates the four immeasurables, then the country where he resides will be endowed with these eight kinds of people. Great King! If a Bodhisattva cultivates the four immeasurables, then the land where he resides will possess the taste of superior land, the taste of the supreme Dharma, and the taste of harmonious beings. All beings will have love for each other, and such beings, after abandoning this body, will be reborn in the heavens, and even birds and beasts will be the same. Great King! It is like a basket containing four kinds of incense: first, agarwood; second, tagara (a kind of fragrant wood); third,

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牛頭栴檀；四者、多摩羅葉，如是四香合有四兩。有四姓人，以四種衣置之筐中，經數日已各自赍去，而是四香銖兩不折，然是衣中各各有香。大王！若有菩薩修四無量，隨所住國其土人民，各各成就種種功德，而於菩薩無所損減。」

爾時，頻婆娑羅王白佛言：「世尊！菩薩摩訶薩修四無量心不可思議。何以故？菩薩摩訶薩自身修集，能令無量無邊眾生得大利益。」

爾時，會中有一菩薩名曰凈光，告無勝菩薩言：「善男子！汝今已得無上利益。何以故？汝常修集四無量心。」

無勝菩薩言：「善男子！我今云何得大利益？如是法中無作無受、無覺無見無知、無此無彼。善男子！如人自言能畫虛空瓔珞莊嚴。雖有是言，真實不能。一切諸法亦復如是，無出無壞，無生無滅，無有處所，無有覺觀，凈三解脫無相無作無愿。如爾法界，無轉無散，無合無礙，無濁無邊，猶如虛空無有和合，無慾無性，無見無說。法性無數，無少無多，無有境界，無二無著，無量無色，無聲寂靜，無變無量，猶如虛空。無比無勝，無常無斷，難見難知，難可思惟，堅固無行，無有瞋恚，攝諸佛界，是名梵行，名四無量。如來修集，心無厭足，勤行精進，是名佛法，大信大念，大不放逸，至心不忘。

「若菩薩摩訶

【現代漢語翻譯】 現代漢語譯本：牛頭栴檀（一種珍貴的香木）；四者、多摩羅葉（一種香料植物的葉子），這四種香料合起來共有四兩。有四種姓的人，將四種不同的衣服放在筐子里，過了幾天後各自取走，而這四種香料的重量絲毫沒有減少，然而這些衣服中卻各自都沾染了香氣。大王！如果有菩薩修習四無量心，無論住在哪個國家，那個國家的人民都會各自成就各種功德，而對於菩薩本身沒有任何損減。 當時，頻婆娑羅王（古印度國王）對佛說：『世尊！菩薩摩訶薩（偉大的菩薩）修習四無量心真是不可思議。為什麼呢？因為菩薩摩訶薩自身修習，能夠使無量無邊的眾生得到巨大的利益。』 當時，會中有一位菩薩名叫凈光，告訴無勝菩薩說：『善男子！你現在已經獲得了無上的利益。為什麼呢？因為你常常修習四無量心。』 無勝菩薩說：『善男子！我怎麼能說獲得了巨大的利益呢？這樣的法中沒有造作也沒有承受，沒有感覺也沒有見解，沒有知覺，沒有此也沒有彼。善男子！就像有人說自己能用瓔珞來裝飾虛空一樣。雖然有這樣的說法，但實際上是不可能的。一切諸法也是如此，沒有出現也沒有壞滅，沒有生也沒有滅，沒有處所，沒有感覺和觀察，清凈的三解脫門是無相、無作、無愿的。就像法界一樣，沒有轉變也沒有消散，沒有聚合也沒有障礙，沒有渾濁也沒有邊際，就像虛空一樣沒有和合，沒有慾望也沒有自性，沒有見解也沒有言說。法性是無數的，沒有少也沒有多，沒有境界，沒有二元對立也沒有執著，無量無色，沒有聲音寂靜，沒有變化也沒有限量，就像虛空一樣。沒有可以比擬的也沒有可以超越的，沒有常也沒有斷，難以見到難以知曉，難以思量，堅固而沒有行為，沒有嗔恨，攝持一切佛的境界，這叫做梵行，叫做四無量心。如來修習，內心沒有厭倦，勤奮精進，這叫做佛法，大信大念，大不放逸，至誠不忘。 『如果菩薩摩訶薩』

【English Translation】 English version: 'Cow-head sandalwood (a precious fragrant wood); fourth, Tamala leaves (leaves of a fragrant plant), these four fragrances together weigh four liang. There were people of four castes who placed four kinds of clothing in a basket, and after a few days, each took their own away. The weight of the four fragrances did not decrease at all, yet each of the clothes was imbued with the fragrance. Great King! If a Bodhisattva cultivates the Four Immeasurables, no matter which country they reside in, the people of that country will each achieve various merits, and there will be no loss or reduction for the Bodhisattva themselves.' At that time, King Bimbisara (an ancient Indian king) said to the Buddha, 'World Honored One! The Bodhisattva Mahasattva (great Bodhisattva) cultivating the Four Immeasurables is truly inconceivable. Why is that? Because the Bodhisattva Mahasattva, through their own cultivation, can enable countless sentient beings to receive great benefits.' At that time, a Bodhisattva named Pure Light in the assembly said to the Unsurpassed Bodhisattva, 'Good man! You have now obtained the supreme benefit. Why is that? Because you constantly cultivate the Four Immeasurables.' The Unsurpassed Bodhisattva said, 'Good man! How can I say that I have obtained great benefit? In such a Dharma, there is no creation nor reception, no feeling nor view, no knowing, no this nor that. Good man! It is like someone saying they can adorn the void with jeweled ornaments. Although there is such a saying, it is not actually possible. All dharmas are also like this, without arising or destruction, without birth or death, without a place, without feeling or observation. The pure three liberations are without characteristics, without action, and without aspiration. Like the Dharma realm, there is no transformation nor dissipation, no union nor obstruction, no turbidity nor boundary, like the void without combination, without desire nor nature, without view nor speech. The nature of Dharma is countless, neither little nor much, without a realm, without duality nor attachment, immeasurable and without form, without sound and tranquil, without change and without limit, like the void. Incomparable and unsurpassed, without permanence nor cessation, difficult to see and difficult to know, difficult to contemplate, firm and without action, without anger, encompassing all Buddha realms, this is called Brahma conduct, called the Four Immeasurables. The Tathagata cultivates, the mind is without weariness, diligently practices with vigor, this is called the Buddha Dharma, great faith and great mindfulness, great non-negligence, with sincere heart and without forgetting.' 'If a Bodhisattva Mahasattva'

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薩修集如是四無量心，即是菩薩修行菩薩甚深法界。如是菩薩將欲近入無生法忍，行六波羅蜜護諸佛法，已近第三如法順忍，真見佛身。能摧魔眾及壞邪道，度生死河入大智海，通達一切諸佛境界，具足莊嚴諸佛功德。諸所有色種姓財物，勝諸眾生，次第當坐如來法座，具足一切三昧總持，不為一切聖人所輕。為諸緣覺之所讚歎，常為諸佛之所護念，能解一切國土眾生種種語言。于諸法中，不見受者及以施者，亦無說者及聽法者，無有作者及以受者，猶如虛空。」

凈光言：「善男子！是故我言，汝今成就無量功德。何以故？已於無量無邊世中勤修集故。善男子！若佛獲得十力無畏一切佛法，出家苦行逮成正覺，轉妙法輪示大神通入大涅槃，如是等事悉皆因修四無量心，如是即是四無量果。以是義故，諸善男子及善女人，應當修集四無量心。」說是法時，二萬衆生得隨慈忍，無量眾生具四無量心，一切大眾咸供養佛。

大方等大集經虛空目分中凈目品第五

爾時，有一菩薩童子名無勝意，長跪合掌白佛言：「世尊！慈無量心有何等相？有何等體？何等因緣？何等果報？云何具足？」

佛言：「善哉，善哉！善男子！能問如是甚深之義？」

爾時，如來即入三昧，其三昧名調伏眾生無所

【現代漢語翻譯】 現代漢語譯本 菩薩修習如此四無量心，便是修行菩薩甚深法界。這樣的菩薩將要接近進入無生法忍（對一切法不生不滅的領悟），修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）護持諸佛之法，已經接近第三如法順忍（對真理的順應和接受），真實見到佛身。能夠摧毀魔眾和破除邪道，度過生死之河進入大智慧之海，通達一切諸佛的境界，具足莊嚴諸佛的功德。所有色相、種姓、財富，都勝過一切眾生，將依次坐上如來法座，具足一切三昧（禪定）總持（記憶和理解），不被一切聖人所輕視。為諸緣覺（獨自覺悟者）所讚歎，常為諸佛所護念，能夠理解一切國土眾生的種種語言。在一切法中，不見受者和施者，也沒有說者和聽法者，沒有作者和受者，猶如虛空。 凈光菩薩說：『善男子！因此我說，你現在成就無量功德。為什麼呢？因為你已經在無量無邊的世界中勤奮修習積累的緣故。善男子！如果佛陀獲得十力（如實知是處非處力等十種力量）、無畏（無所畏懼的四種特質）和一切佛法，出家苦行最終成就正覺，轉動微妙法輪（佛法的教導），示現大神通，進入大涅槃（超越生死輪迴的境界），這些事情都是因為修習四無量心，這也就是四無量心的果報。因為這個道理，諸位善男子和善女人，應當修習四無量心。』說此法時，二萬衆生得到隨慈忍（隨順慈悲的忍耐），無量眾生具足四無量心，一切大眾都供養佛陀。 《大方等大集經》虛空目分中凈目品第五 這時，有一位菩薩童子名叫無勝意，長跪合掌對佛說：『世尊！慈無量心有什麼樣的相？有什麼樣的體？有什麼樣的因緣？有什麼樣的果報？如何才能具足？』 佛說：『善哉，善哉！善男子！你能夠問如此甚深的道理？』 這時，如來立即進入三昧（禪定），這個三昧的名字叫做調伏眾生無所

【English Translation】 English version A Bodhisattva who cultivates these four immeasurable minds is practicing the profound Dharma realm of a Bodhisattva. Such a Bodhisattva, about to approach the forbearance of non-origination (understanding that all dharmas neither arise nor cease), practices the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom) to protect the Buddhas' Dharma, and is close to the third forbearance of conforming to the Dharma (acceptance and compliance with the truth), truly seeing the Buddha's body. They can destroy the demonic hordes and break down the evil paths, cross the river of birth and death into the sea of great wisdom, understand all the realms of the Buddhas, and possess the merits that adorn the Buddhas. All forms, lineages, and wealth surpass all beings, and they will successively sit on the Tathagata's Dharma seat, possessing all samadhis (meditative states) and dharanis (memory and understanding), not being looked down upon by any sages. They are praised by the Pratyekabuddhas (those who awaken alone), are always protected and remembered by the Buddhas, and can understand the various languages of all lands and beings. In all dharmas, they see no receiver or giver, nor speaker or listener, no doer or receiver, like empty space. Bodhisattva Pure Light said, 'Good man! Therefore, I say that you have now achieved immeasurable merits. Why? Because you have diligently cultivated and accumulated them in countless worlds. Good man! If a Buddha obtains the ten powers (such as the power to know what is possible and impossible), fearlessness (four qualities of fearlessness), and all the Buddhas' Dharma, leaves home to practice asceticism and finally attains enlightenment, turns the wonderful Dharma wheel (the teachings of the Dharma), manifests great supernatural powers, and enters great Nirvana (the state beyond the cycle of birth and death), these things are all because of cultivating the four immeasurable minds, which are the results of the four immeasurable minds. For this reason, all good men and good women should cultivate the four immeasurable minds.' When this Dharma was spoken, twenty thousand beings attained forbearance in accordance with compassion, countless beings possessed the four immeasurable minds, and all the assembly made offerings to the Buddha. The Fifth Chapter, Pure Eye, in the Section on the Eye of Space of the Great Vaipulya Mahasamghata Sutra At that time, there was a Bodhisattva youth named Unsurpassed Intent, who knelt down, joined his palms, and said to the Buddha, 'World Honored One! What are the characteristics of the immeasurable mind of loving-kindness? What is its essence? What are its causes and conditions? What are its results? How can it be perfected?' The Buddha said, 'Excellent, excellent! Good man! You are able to ask about such profound meanings?' At that time, the Tathagata immediately entered samadhi (meditation), and the name of this samadhi is subduing beings without

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畏懼。入三昧已，從其肉髻放大光明，其光猛盛有種種色，遍照無量無邊世界，復出妙音而說偈言：

「淤泥之中生芙蓉，　　亦復生于種種華， 　眾生以之供養佛，　　並及一切諸天神。 　一切惡國亦如是，　　生諸聖人大菩薩， 　能調難調不調眾，　　猶如眾生華供養。 　娑婆世界惡土地，　　釋迦住中宣說法， 　若欲獲得無量利，　　應當往彼娑婆界。」

無量世界所有眾生，聞是偈已，各各供養其土世尊。既供養已，乘佛神力，悉來集會娑婆世界。至於佛所，頭面禮拜，卻坐一面。

爾時，此界大寶坊中，無量眾生具足彌滿，是諸眾生各作是念：「獨我至此供養如來，獨在佛前咨問正法，如來獨為我一人說。」

爾時，世尊告無勝意童子：「善男子！慈有三種：一、眾生緣；二者、法緣；三者、無緣。

「善男子！眾生緣者緣於五有，若有法行菩薩，欲得具足六波羅蜜大慈大悲菩薩十地，速得成就阿耨多羅三藐三菩提，轉正法輪，調伏無量無邊眾生，令度無邊生死大河，欲壞無量惡魔伴黨入大涅槃。如是菩薩，應當修集四無量心。應云何修？若菩薩摩訶薩，為下方眾生乃至上方一切眾生修集是慈，視諸眾生如父如母，如師和上，如佛、世尊、聲聞、緣覺。爾時，應作如

【現代漢語翻譯】 現代漢語譯本 （佛陀）進入禪定后，從他的肉髻（佛頂的肉瘤，象徵智慧）放出大光明，那光芒猛烈而有各種顏色，遍照無量無邊的世界，又發出美妙的聲音，說了這樣的偈語： 『淤泥之中生長出芙蓉（荷花），也生長出各種各樣的花朵，眾生用它們來供養佛，以及一切諸天神。 一切惡劣的國家也是如此，會誕生聖人和大菩薩，他們能調伏難以調伏和不願調伏的眾生，就像眾生用鮮花供養一樣。 娑婆世界（我們所處的世界）是惡劣的土地，釋迦（佛陀）住在這裡宣說佛法，如果想要獲得無量的利益，應當前往那個娑婆世界。』 無量世界的所有眾生，聽到這偈語后，各自供養他們所在世界的佛。供養完畢后，他們憑藉佛的神力，都來到娑婆世界。到達佛所在的地方，頂禮膜拜，然後退坐在一旁。 那時，這個世界的大寶坊中，充滿了無量的眾生，這些眾生各自想著：『只有我來到這裡供養如來，只有我在佛前請教正法，如來只為我一個人說法。』 這時，世尊告訴無勝意童子：『善男子！慈愛有三種：第一種是眾生緣慈，第二種是法緣慈，第三種是無緣慈。 『善男子！眾生緣慈是緣於五有（五種存在狀態），如果有修習佛法的菩薩，想要圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的大慈大悲，達到菩薩十地，迅速成就阿耨多羅三藐三菩提（無上正等正覺），轉動正法輪（宣講佛法），調伏無量無邊的眾生，讓他們度過無邊的生死大河，想要摧毀無量惡魔的黨羽，進入大涅槃（最終的解脫）。這樣的菩薩，應當修習四無量心（慈、悲、喜、舍）。應該如何修習呢？如果菩薩摩訶薩（大菩薩），為下方眾生乃至上方一切眾生修習這種慈愛，看待所有眾生如同父母，如同老師和尚，如同佛、世尊、聲聞（佛陀的弟子）、緣覺（獨自覺悟的人）。這時，應當這樣想』

【English Translation】 English version Having entered samadhi, (the Buddha) emitted great light from his ushnisha (the protuberance on the crown of the Buddha's head, symbolizing wisdom), the light was intense and of various colors, illuminating immeasurable and boundless worlds, and then emitted a wonderful sound, speaking this verse: 'From the mud grows the lotus, and also grow various kinds of flowers. Sentient beings use them to make offerings to the Buddha, as well as to all the gods. All evil countries are also like this, giving rise to sages and great Bodhisattvas, who can tame the difficult-to-tame and the unwilling-to-tame beings, just as beings offer flowers. The Saha world (the world we inhabit) is an evil land, where Shakyamuni (the Buddha) dwells and proclaims the Dharma. If one wishes to obtain immeasurable benefits, one should go to that Saha world.' All the sentient beings in immeasurable worlds, having heard this verse, each made offerings to the Buddhas of their respective worlds. Having made offerings, they, by the power of the Buddha, all came to the Saha world. Arriving at the place where the Buddha was, they bowed their heads in reverence and sat to one side. At that time, in the great jeweled pavilion of this world, immeasurable beings were fully present. These beings each thought: 'Only I have come here to make offerings to the Tathagata, only I am asking the Dharma before the Buddha, and the Tathagata is speaking the Dharma for me alone.' At that time, the World Honored One said to the youth Anavamatapta: 'Good man! There are three kinds of loving-kindness: the first is loving-kindness towards sentient beings, the second is loving-kindness towards the Dharma, and the third is loving-kindness without conditions. 'Good man! Loving-kindness towards sentient beings is directed towards the five existences. If there is a Bodhisattva who practices the Dharma, who wishes to perfect the great loving-kindness and great compassion of the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), attain the ten stages of a Bodhisattva, quickly achieve Anuttara-samyak-sambodhi (supreme enlightenment), turn the wheel of the Dharma (preach the Dharma), tame immeasurable and boundless sentient beings, lead them across the boundless river of birth and death, and wishes to destroy the followers of immeasurable demons and enter into great Nirvana (ultimate liberation). Such a Bodhisattva should cultivate the four immeasurables (loving-kindness, compassion, joy, equanimity). How should one cultivate them? If a Bodhisattva Mahasattva (great Bodhisattva) cultivates this loving-kindness for the beings below and even for all beings above, regarding all beings as parents, as teachers and preceptors, as Buddhas, World Honored Ones, Shravakas (disciples of the Buddha), and Pratyekabuddhas (those who attain enlightenment on their own). At that time, one should think like this.'

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是思惟：『若有眾生，橫於我所起諸惡事。菩薩爾時應作是念：「若我瞋是惡眾生者，則為十方諸佛所見，是大可恥。當見呵責：云何是人為阿耨多羅三藐三菩提，而自不能調伏其心？譬如有人無有腳足而欲趣彼郁單曰土，如無目者而欲讀書，如無手者而欲執作，遠離慈心而欲獲得阿耨多羅三藐三菩提者，亦復如是。若不能斷如是瞋心，尚不能得聲聞菩提，何況阿耨多羅三藐三菩提？若我不能調伏自心，當爲諸佛聲聞緣覺天龍八部之所呵責。若我不能調伏自心，當得大罪受地獄苦，不得現在未來利益，是故應當修集慈心。」』復作是念：『若有於我已作諸惡，始作欲作，或以惡事加於我親，以利養事益於我怨，亦復如是。』如是觀已，菩薩先於一方眾生修集慈心，二三四方四維上下亦復如是。善男子！是名菩薩慈緣眾生。」

爾時，會中有一天子名曰明星，白佛言：「世尊！若菩薩摩訶薩初修慈心，如是慈心有何等果？為是現在，為在未來，具足成就幾所福德？世尊！如是菩薩修集慈心，頗覆當墮三惡道不？」

佛言：「善哉，善哉！善男子！汝已於昔供養恭敬無量諸佛，是故今能發如是問；已種善子善根堅固，無量世中修集慈心，不與聲聞辟支佛共，為欲利益無量眾生，是故今者能作是問。

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【現代漢語翻譯】 現代漢語譯本：菩薩應當這樣思惟：『如果有眾生，對我橫加惡事。菩薩那時應當這樣想：「如果我嗔恨這些惡眾生，就會被十方諸佛看見，這是非常可恥的。他們會呵責我：『這個人爲了追求阿耨多羅三藐三菩提（無上正等正覺），怎麼連自己的心都不能調伏？』這就好比一個人沒有腳卻想去郁單曰（北俱盧洲）那樣的地方，如同沒有眼睛的人卻想讀書，如同沒有手的人卻想做事一樣，遠離慈悲心卻想獲得阿耨多羅三藐三菩提，也是如此。如果不能斷除這樣的嗔恨心，尚且不能得到聲聞菩提（小乘的覺悟），更何況是阿耨多羅三藐三菩提呢？如果我不能調伏自己的心，就會被諸佛、聲聞、緣覺（獨覺）、天龍八部所呵責。如果我不能調伏自己的心，就會得到大罪，遭受地獄的痛苦，得不到現在和未來的利益，所以應當修習慈悲心。」』菩薩又這樣想：『如果有人對我已經做了惡事，開始做惡事，想要做惡事，或者用惡事加害我的親人，用利益供養我的仇人，也是如此。』這樣觀察之後，菩薩先對一方的眾生修習慈悲心，然後對二方、三方、四方、四維、上下也這樣修習。善男子！這叫做菩薩以慈悲心對待眾生。」 當時，法會中有一位天子名叫明星，對佛說：「世尊！如果菩薩摩訶薩（大菩薩）初次修習慈悲心，這樣的慈悲心會有什麼果報？是在現在，還是在未來，能夠圓滿成就多少福德？世尊！像這樣的菩薩修習慈悲心，還會墮入三惡道（地獄、餓鬼、畜生）嗎？」 佛說：「好啊，好啊！善男子！你過去已經供養恭敬過無量諸佛，所以現在能夠提出這樣的問題；你已經種下善的種子，善根堅固，在無量世中修習慈悲心，不與聲聞、辟支佛（獨覺）相同，爲了利益無量眾生，所以現在能夠提出這樣的問題。

【English Translation】 English version: The Bodhisattva should contemplate thus: 『If there are sentient beings who inflict evil upon me, the Bodhisattva at that time should think: 「If I become angry with these evil beings, I will be seen by all the Buddhas of the ten directions, which is extremely shameful. They will rebuke me, saying: 『How can this person, who seeks Anuttara-samyak-sambodhi (supreme perfect enlightenment), not even subdue their own mind?』 It is like a person without feet wanting to go to a place like Uttarakuru (the northern continent), like a person without eyes wanting to read, like a person without hands wanting to work. Likewise, wanting to attain Anuttara-samyak-sambodhi while being far from loving-kindness is also like that. If one cannot cut off such anger, one cannot even attain Sravaka Bodhi (the enlightenment of a disciple), let alone Anuttara-samyak-sambodhi. If I cannot subdue my own mind, I will be rebuked by all the Buddhas, Sravakas, Pratyekabuddhas (solitary realizers), and the eight classes of gods and dragons. If I cannot subdue my own mind, I will incur great sins, suffer the pain of hell, and not obtain benefits in the present or future. Therefore, I should cultivate loving-kindness.」』 The Bodhisattva should also think: 『If someone has done evil to me, is beginning to do evil, or intends to do evil, or harms my relatives with evil deeds, or benefits my enemies with offerings, it is also the same.』 Having contemplated thus, the Bodhisattva first cultivates loving-kindness towards sentient beings in one direction, and then does the same in two, three, four directions, the four intermediate directions, and above and below. Good man! This is called the Bodhisattva』s loving-kindness towards sentient beings.」 At that time, a Deva (god) named Star in the assembly said to the Buddha: 「World Honored One! If a Bodhisattva Mahasattva (great Bodhisattva) initially cultivates loving-kindness, what will be the result of such loving-kindness? Will it be in the present or in the future, and how many merits will be fully accomplished? World Honored One! Will such a Bodhisattva who cultivates loving-kindness still fall into the three evil paths (hell, hungry ghosts, animals)?」 The Buddha said: 「Excellent, excellent! Good man! You have already made offerings and paid homage to countless Buddhas in the past, which is why you are now able to ask such a question. You have already planted good seeds, your roots of goodness are firm, and you have cultivated loving-kindness in countless lifetimes, not in common with Sravakas and Pratyekabuddhas (solitary realizers), for the sake of benefiting countless sentient beings, which is why you are now able to ask this question.

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善男子！諦聽，諦聽！今當爲汝分別解說。若有菩薩，能如我先所說修慈，是人則得臥安寤安不見惡夢，資生所須無所乏少。諸天守護，人天樂見，不聞惡聲，身不惡病，常樂寂靜，勤行精進，樂受正法，知見無我，常為國主、沙門、梵志、男女、大小，乃至鳥獸之所供養，親近善友，所謂聲聞緣覺諸佛菩薩，樂行惠施能度眾生。所有善心，不為三毒之所破壞，善名好譽流佈四方。能療眾生所有惡病，能令眾生遠離眾苦，能解眾生一切繫縛，能調眾生諸惡煩惱，能壞一切惡邪異見，能與眾生信心念心。大智慧心，心住大乘無能傾動，不隨他語，能壞眾生身口意惡，能滅眾生三種障業，唯除五逆，誹謗正法賢聖之人、劫招提僧物。

「善男子！菩薩若能如是修慈，當捨命時，面見十方諸佛、世尊手摩其頭，佛手觸故心則歡喜，心歡喜故，尋得往生其佛國土，亦聞如是善妙之言：所謂『莫生怖畏，莫生怖畏。汝是修慈純善之人，定當得生凈佛世界，覲見無量諸佛、世尊，離三惡道必入涅槃，亦聞法緣、無緣之慈，亦得具足四無量心，乃至獲得阿耨多羅三藐三菩提。』」

爾時，明星天子聞是法時，于諸禪定出入自在。無勝意童子白佛言：「世尊！如是天子，以何力故，于禪定中速入速出？」

佛言：「

【現代漢語翻譯】 現代漢語譯本： 善男子！仔細聽，仔細聽！我現在將為你們分別解說。如果有菩薩，能夠像我先前所說的那樣修習慈心，這個人就能睡得安穩，醒來也安穩，不會做惡夢，生活所需不會缺乏。諸天會守護他，人天都樂意見到他，不會聽到惡聲，身體沒有疾病，常常喜歡寂靜，勤奮修行精進，樂於接受正法，明白無我的道理，常常受到國王、沙門（出家修行者）、梵志（婆羅門教修行者）、男女老少，乃至鳥獸的供養，親近善友，也就是聲聞（聽聞佛法而修行的人）、緣覺（獨自悟道的人）、諸佛菩薩，樂於行佈施，能夠度化眾生。他所有的善心，不會被貪嗔癡三毒所破壞，美好的名聲會傳遍四方。他能夠治療眾生所有的疾病，能夠讓眾生遠離一切痛苦，能夠解開眾生的一切束縛，能夠調伏眾生各種惡劣的煩惱，能夠破除一切邪惡的異端見解，能夠給予眾生信心和正念。他擁有大智慧，心安住于大乘佛法，不會被動搖，不會隨波逐流，能夠破除眾生身口意的惡業，能夠滅除眾生的三種業障，唯獨五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、誹謗正法賢聖之人、劫奪僧團財物的人除外。 善男子！菩薩如果能夠這樣修習慈心，當他捨棄生命的時候，會面見十方諸佛、世尊，佛會用手摩他的頭，因為佛手的觸碰，他的內心會感到歡喜，內心歡喜的緣故，他會立刻往生到佛的國土，也會聽到這樣美好的話語：『不要害怕，不要害怕。你是修習慈心的純善之人，必定會往生到清凈的佛國世界，覲見無量諸佛、世尊，脫離三惡道，必定進入涅槃，也會聽到有緣和無緣的慈悲，也會具足四無量心，乃至獲得阿耨多羅三藐三菩提（無上正等正覺）。』 當時，明星天子聽到這個佛法時，在各種禪定中出入自在。無勝意童子問佛說：『世尊！這位天子，憑藉什麼力量，在禪定中能夠快速進入又快速出來？』 佛說：

【English Translation】 English version: Good man! Listen carefully, listen carefully! Now I will explain it to you in detail. If there is a Bodhisattva who can cultivate loving-kindness as I have previously described, this person will sleep peacefully, wake up peacefully, will not have nightmares, and will not lack the necessities of life. The devas will protect him, humans and devas will be happy to see him, he will not hear evil sounds, his body will not have diseases, he will always enjoy tranquility, diligently practice with vigor, be happy to receive the true Dharma, understand the principle of no-self, and will often receive offerings from kings, shramanas (monks), brahmins (brahmin practitioners), men, women, young, old, and even birds and beasts. He will be close to good friends, namely shravakas (those who hear the Dharma and practice), pratyekabuddhas (those who attain enlightenment on their own), Buddhas and Bodhisattvas, be happy to practice generosity, and be able to liberate sentient beings. All his good intentions will not be destroyed by the three poisons of greed, hatred, and delusion, and his good reputation will spread in all directions. He will be able to cure all the diseases of sentient beings, enable sentient beings to be free from all suffering, be able to untie all the bonds of sentient beings, be able to tame all the evil afflictions of sentient beings, be able to destroy all evil and heretical views, and be able to give sentient beings faith and right mindfulness. He will have great wisdom, his mind will abide in the Mahayana Dharma, will not be shaken, will not follow the crowd, will be able to destroy the evil deeds of sentient beings in body, speech, and mind, and will be able to extinguish the three karmic obstacles of sentient beings, except for the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the harmony of the Sangha, and shedding the blood of a Buddha), those who slander the true Dharma and the sages, and those who rob the property of the Sangha. Good man! If a Bodhisattva can cultivate loving-kindness in this way, when he abandons his life, he will see the Buddhas and World Honored Ones of the ten directions, and the Buddha will stroke his head with his hand. Because of the touch of the Buddha's hand, his heart will feel joy, and because of the joy in his heart, he will immediately be reborn in the Buddha's land, and he will also hear such wonderful words: 'Do not be afraid, do not be afraid. You are a pure and good person who has cultivated loving-kindness, and you will surely be reborn in the pure Buddha world, meet countless Buddhas and World Honored Ones, be free from the three evil paths, and surely enter Nirvana. You will also hear about loving-kindness with conditions and without conditions, and you will also fully possess the four immeasurable minds, and even attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' At that time, when the Star Son heard this Dharma, he was free to enter and exit various samadhis. The boy Wu Sheng Yi asked the Buddha, 'World Honored One! By what power is this deva able to quickly enter and quickly exit samadhi?' The Buddha said:

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善男子！是天子者，已於無量諸如來所殖諸善根，無量世中修法緣慈，本願力故生四天處。在日天前十千由旬，所住宮殿縱廣三萬二千由旬，琉璃所成，前後左右滿十由旬。諸天男女而共圍繞，是人在中離其眷屬三由旬所獨坐寶床，出入禪定一日一夜。此四天下有八十天處，六十龍處，四阿修羅處，四迦樓羅處，五十二緊那羅處，四十六摩睺羅伽處，八拘辦荼處，三十富餓鬼處，三十毗舍遮處。于如是處，悉能調伏如是眾生，以本願力故。往昔發願，此閻浮提夜五分過，餘一分在，當在日前十千由旬，先當破壞閻浮提闇而作明相。若閻浮提諸善眾生欲度生死修禪定者，當爲是人除去睡眠施其念力。若欲見我，我當於夢現作和上師長父母。若有凡夫修集外道，我當破壞其人邪心示以正道。若有眾生於世間事及出世事，生懈怠者，睹見我已除去懈怠勤修事業。若有眾生迷失正路，得見我時則還見道。若有眾生身遇重病，得見我者苦痛休息，身得安眠受大快樂。若有老人身受眾苦心多忘誤，得見我者還得念心，然我出時能令眾生繫心念善。若有眾生命將欲盡，最後一念，我當爲說大乘經典，彼既聞已面見佛像，捨身得生凈佛世界。若有欲求辟支佛者，我當爲說辟支佛乘。若有欲求聲聞乘者，我亦當為說聲聞乘。若有眾生，有

三惡業，聞我說法惡業即滅。世尊！我先行於閻浮提國，然後次行於瞿陀尼，瞿陀尼后次郁單曰郁單曰后，次弗婆提。以如是等本願力故，常得修行六波羅蜜，乃至得成阿耨多羅三藐三菩提。」

爾時，明星天子白佛言：「世尊！我今為欲利益一切眾生故，說此陀羅尼：

「『盧遮羅(一)　盧遮羅(二)　盧遮那(三)　娑羅叉婆(四)　娑羅叉婆(五)　娑羅叉(口*皮)/女　阿[(口皮)/女]呵呵(七)　阿[(口皮)/女]特荼(八)　阿婆阇婆(九)　阿婆叉那(十)　阿叉叉叉(十一)　富羅婆邏(十二)　阿婆叉叉(十三)　阇婆阇婆(十四)　摩呵迦波(十五)　阿婆阿婆(十六)　摩呵娑摩(十七)　頻豆(十八)　莎阇羯波(十九)　阿靴(二十)　阿靴(二十一)　呵呵尼摩(二十二)　沫邏莎律阇(二十三)　迦留那阇邏(二十四)　莎呵』

「世尊！若有比丘、比丘尼、優婆塞、優婆夷，若男、若女、若大、若小，若有至心念我事者，是人則得凈于諸業，神通施戒忍辱精進禪定智慧，解脫佛土四無礙智。如是諸人不得成就如是事者，我則欺誑十方諸佛，于未來世，亦莫令我得阿耨多羅三藐三菩提。」

爾時，無勝意童子白佛言：「世尊！他方

【現代漢語翻譯】 現代漢語譯本： 『如果有人造作了身、口、意這三種惡業，聽到我所說的法，這些惡業就會立即消滅。』世尊！我將先在閻浮提（Jambudvipa，指我們所居住的這個世界）行走，然後依次前往瞿陀尼（Godaniya，西牛貨洲），瞿陀尼之後再依次前往郁單曰（Uttarakuru，北俱盧洲），郁單曰之後再前往弗婆提（Purvavideha，東勝身洲）。憑藉這樣的本願力，我將常能修行六波羅蜜（六種從生死此岸到達涅槃彼岸的方法），乃至最終成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』

這時，明星天子對佛說：『世尊！我現在爲了利益一切眾生，要說這個陀羅尼（Dharani，總持，能持一切善，遮一切惡的咒語）：

『盧遮羅(一) 盧遮羅(二) 盧遮那(三) 娑羅叉婆(四) 娑羅叉婆(五) 娑羅叉(口*皮)/女 阿[(口皮)/女]呵呵(七) 阿[(口皮)/女]特荼(八) 阿婆阇婆(九) 阿婆叉那(十) 阿叉叉叉(十一) 富羅婆邏(十二) 阿婆叉叉(十三) 阇婆阇婆(十四) 摩呵迦波(十五) 阿婆阿婆(十六) 摩呵娑摩(十七) 頻豆(十八) 莎阇羯波(十九) 阿靴(二十) 阿靴(二十一) 呵呵尼摩(二十二) 沫邏莎律阇(二十三) 迦留那阇邏(二十四) 莎呵』

『世尊！如果有比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），無論是男是女，無論是年長還是年幼，只要有人至誠地念誦我的事蹟，這個人就能清凈一切業障，獲得神通、佈施、持戒、忍辱、精進、禪定、智慧，解脫和佛土的四無礙智。如果這些人不能成就這些功德，我就欺騙了十方諸佛，在未來世，也別讓我證得阿耨多羅三藐三菩提。』

這時，無勝意童子對佛說：『世尊！他方

【English Translation】 English version: 'If someone commits the three evil karmas of body, speech, and mind, upon hearing the Dharma I speak, these evil karmas will immediately be extinguished.' World Honored One! I will first travel in Jambudvipa (the world we inhabit), then successively to Godaniya (Western Aparagodaniya), after Godaniya, successively to Uttarakuru (Northern Kuru), and after Uttarakuru, to Purvavideha (Eastern Purvavideha). By the power of these original vows, I will always be able to practice the Six Paramitas (six perfections that lead from the shore of birth and death to the shore of Nirvana), and eventually attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).'

At that time, the Star Son said to the Buddha, 'World Honored One! Now, for the benefit of all sentient beings, I will speak this Dharani (a mantra that holds all good and prevents all evil):

'Lu zhe luo (1) Lu zhe luo (2) Lu zhe na (3) Suo luo cha po (4) Suo luo cha po (5) Suo luo cha (mouth*skin)/female A [(mouthskin)/female] he he (7) A [(mouthskin)/female] te tu (8) A po she po (9) A po cha na (10) A cha cha cha (11) Fu luo po luo (12) A po cha cha (13) She po she po (14) Mo he jia po (15) A po a po (16) Mo he suo mo (17) Pin dou (18) Suo she jie po (19) A xue (20) A xue (21) He he ni mo (22) Mo luo suo lu shi (23) Jia liu na she luo (24) Suo he'

'World Honored One! If there are bhikshus (monks), bhikshunis (nuns), upasakas (male lay practitioners), upasikas (female lay practitioners), whether male or female, whether old or young, if anyone sincerely recites my deeds, that person will purify all karmic obstacles, attain supernatural powers, generosity, morality, patience, diligence, meditation, wisdom, liberation, and the four unobstructed wisdoms of the Buddha-land. If these people cannot achieve these merits, then I have deceived all the Buddhas of the ten directions, and in the future, may I not attain Anuttara-samyak-sambodhi.'

At that time, the Boy of Unsurpassed Intent said to the Buddha, 'World Honored One! Other

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佛土所有人民，常作是言：『娑婆世界雜穢不凈。』然我今者常見清凈。」

佛言：「如是，如是。善男子！如汝所說。又此世界諸菩薩等，或作天像調伏眾生，或作龍像，或作鬼像，或阿修羅像，或迦樓羅像，或緊那羅像，或摩睺羅像，或夜叉像，或拘辦荼像，毗舍阇像，薜荔陀像，人像，畜生像，鳥獸之像，游閻浮提，教化如是種類眾生。善男子！若為人天調伏眾生，是不為難。若為畜生調伏眾生，是乃為難。

「善男子！閻浮提外，南方海中有琉璃山，名之為潮。高二十由旬，具種種寶，其山有窟名種種色，是昔菩薩所住之處，縱廣一由旬高六由旬，有一毒蛇在中而住，修聲聞慈。復有一窟名曰無死，縱廣高下亦復如是，亦是菩薩昔所住處，中有一馬修聲聞慈。復有一窟名曰善住，縱廣高下亦復如是，亦是菩薩昔所住處，中有一羊修聲聞慈。其山樹神名曰無勝，有羅剎女名曰善行，各有五百眷屬圍繞，是二女人常共供養如是三獸。

「善男子！閻浮提外西方海中有頗梨山，高二十由旬，其山有窟，名曰上色，縱廣高下亦復如是，亦是菩薩昔所住處，有一獼猴修聲聞慈。復有一窟名曰誓願，縱廣高下亦復如是，亦是菩薩昔所住處，中有一雞修聲聞慈。復有一窟名曰法床，縱廣高下亦復如是，亦

{ "translations": [ "現代漢語譯本：佛土的所有人民常常這樣說：『娑婆世界（Saha world，指我們所處的這個充滿煩惱和痛苦的世界）是雜亂污穢不乾淨的。』然而我現在卻常見到它是清凈的。」， "佛說：『是這樣的，是這樣的。善男子！正如你所說。而且這個世界的菩薩們，有時化現為天人的形象來調伏眾生，有時化現為龍的形象，有時化現為鬼的形象，有時化現為阿修羅（Asura，一種好戰的惡神）的形象，有時化現為迦樓羅（Garuda，一種金翅鳥神）的形象，有時化現為緊那羅（Kinnara，一種半人半鳥的樂神）的形象，有時化現為摩睺羅伽（Mahoraga，一種大蟒神）的形象，有時化現為夜叉（Yaksa，一種守護神）的形象，有時化現為拘辦荼（Kumbhanda，一種守宮神）的形象，有時化現為毗舍阇（Pisaca，一種食人鬼）的形象，有時化現為薜荔陀（Preta，一種餓鬼）的形象，有時化現為人的形象，有時化現為畜生的形象，有時化現為鳥獸的形象，在閻浮提（Jambudvipa，指我們所居住的這個世界）游化，教化這些不同種類的眾生。善男子！如果為人和天調伏眾生，這不算困難。如果為畜生調伏眾生，那才是困難。』", "『善男子！在閻浮提之外，南方海中有一座琉璃山，名為潮。高二十由旬（Yojana，古印度長度單位），具有各種珍寶，山上有洞窟名為種種色，是過去菩薩居住的地方，縱橫一由旬，高六由旬，有一個毒蛇住在其中，修習聲聞慈（Sravaka-maitri，指小乘佛教的慈悲）。又有一個洞窟名為無死，縱橫高下也像這樣，也是菩薩過去居住的地方，其中有一匹馬修習聲聞慈。又有一個洞窟名為善住，縱橫高下也像這樣，也是菩薩過去居住的地方，其中有一隻羊修習聲聞慈。那座山的山神名為無勝，有一個羅剎女（Rakshasi，一種女惡鬼）名為善行，各自有五百眷屬圍繞，這兩個女人常常共同供養這三種野獸。』", "『善男子！在閻浮提之外的西方海中有一座頗梨山，高二十由旬，山上有洞窟，名為上色，縱橫高下也像這樣，也是菩薩過去居住的地方，有一隻獼猴修習聲聞慈。又有一個洞窟名為誓願，縱橫高下也像這樣，也是菩薩過去居住的地方，其中有一隻雞修習聲聞慈。又有一個洞窟名為法床，縱橫高下也像這樣，也是菩薩過去居住的地方，'" ], "english_translations": [ "English version: All the people in the Buddha-lands often say, 『The Saha world (Saha world, referring to the world we live in, full of troubles and suffering) is mixed, filthy, and impure.』 Yet, I now constantly see it as pure.」", "The Buddha said, 『It is so, it is so. Good man! Just as you have said. Moreover, the Bodhisattvas in this world sometimes manifest as celestial beings to tame sentient beings, sometimes as dragons, sometimes as ghosts, sometimes as Asuras (Asura, a kind of warlike evil god), sometimes as Garudas (Garuda, a kind of golden-winged bird god), sometimes as Kinnaras (Kinnara, a kind of half-human, half-bird celestial musician), sometimes as Mahoragas (Mahoraga, a kind of great serpent god), sometimes as Yakshas (Yaksa, a kind of guardian deity), sometimes as Kumbhandas (Kumbhanda, a kind of palace-guarding deity), sometimes as Pisacas (Pisaca, a kind of flesh-eating demon), sometimes as Pretas (Preta, a kind of hungry ghost), sometimes as humans, sometimes as animals, sometimes as birds and beasts, traveling in Jambudvipa (Jambudvipa, referring to the world we live in), teaching and transforming these different kinds of sentient beings. Good man! If it is to tame sentient beings as humans and celestial beings, it is not difficult. If it is to tame sentient beings as animals, that is difficult.』", "『Good man! Outside of Jambudvipa, in the southern sea, there is a lapis lazuli mountain named Tide. It is twenty yojanas (Yojana, an ancient Indian unit of length) high, possessing various treasures. On the mountain, there is a cave named Various Colors, which was the place where Bodhisattvas used to reside. It is one yojana in length and width, and six yojanas high. There is a venomous snake living within, practicing Sravaka-maitri (Sravaka-maitri, referring to the compassion of Hinayana Buddhism). There is also a cave named No Death, with the same length, width, and height, which was also a place where Bodhisattvas used to reside. There is a horse within, practicing Sravaka-maitri. There is also a cave named Good Abode, with the same length, width, and height, which was also a place where Bodhisattvas used to reside. There is a sheep within, practicing Sravaka-maitri. The mountain deity of that mountain is named No Victory, and there is a Rakshasi (Rakshasi, a kind of female demon) named Good Conduct. Each has five hundred attendants surrounding them. These two women often jointly make offerings to these three beasts.』", "『Good man! Outside of Jambudvipa, in the western sea, there is a crystal mountain, twenty yojanas high. On the mountain, there is a cave named Upper Color, with the same length, width, and height, which was also a place where Bodhisattvas used to reside. There is a monkey within, practicing Sravaka-maitri. There is also a cave named Vow, with the same length, width, and height, which was also a place where Bodhisattvas used to reside. There is a chicken within, practicing Sravaka-maitri. There is also a cave named Dharma Bed, with the same length, width, and height, which was also a place where Bodhisattvas used to reside,』" ] }

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是菩薩昔所住處，中有一犬修聲聞慈。中有火神，有羅剎女，名曰眼見，各有五百眷屬圍繞，是二女人常共供養是三鳥獸。

「善男子！閻浮提外北方海中有一銀山，名菩提月，高二十由旬，中有一窟名曰金剛，縱廣高下亦復如是，亦是菩薩昔所住處，中有一豬修聲聞慈。復有一窟名香功德，縱廣高下亦復如是，亦是菩薩昔所住處，中有一鼠修聲聞慈。復有一窟名高功德，縱廣高下亦復如是，亦是菩薩本所住處，中有一牛修聲聞慈。山有風神名曰動風，有羅剎女名曰天護，各有五百眷屬圍繞，是二女人常共供養如是三獸。

「善男子！閻浮提外東方海中有一金山，名功德相，高二十由旬，中有一窟名曰明星，縱廣高下亦復如是，亦是菩薩昔所住處，有一師子修聲聞慈。復有一窟名曰凈道，縱廣高下亦復如是，亦是菩薩昔所住處，中有一兔修聲聞慈。復有一窟名曰喜樂，縱廣高下亦復如是，亦是菩薩昔所住處，中有一龍修聲聞慈。山有水神名曰水天，有羅剎女名修慚愧，各有五百眷屬圍繞，是二女人常共供養如是三獸。

「是十二獸，晝夜常行閻浮提內，天人恭敬，功德成就，已於諸佛所發深重愿。一日一夜常令一獸遊行教化，餘十一獸安住修慈，週而復始。七月一日鼠初遊行，以聲聞乘教化一切鼠

【現代漢語翻譯】 現代漢語譯本 那是菩薩過去居住的地方，其中有一隻狗修習聲聞慈悲。那裡有火神，還有一位名叫眼見的羅剎女（羅剎女：一種食人女鬼），各自有五百眷屬圍繞，這兩個女人常常一起供養這三隻鳥獸。 『善男子！閻浮提（閻浮提：我們所居住的這個世界）外的北方海中有一座銀山，名叫菩提月，高二十由旬（由旬：古印度長度單位），山中有一個洞窟名叫金剛，縱深、寬度、高度也都是如此，這也是菩薩過去居住的地方，其中有一隻豬修習聲聞慈悲。又有一個洞窟名叫香功德，縱深、寬度、高度也都是如此，這也是菩薩過去居住的地方，其中有一隻老鼠修習聲聞慈悲。又有一個洞窟名叫高功德，縱深、寬度、高度也都是如此，這也是菩薩過去居住的地方，其中有一頭牛修習聲聞慈悲。山裡有風神名叫動風，還有一位名叫天護的羅剎女，各自有五百眷屬圍繞，這兩個女人常常一起供養這三隻野獸。 『善男子！閻浮提外的東方海中有一座金山，名叫功德相，高二十由旬，山中有一個洞窟名叫明星，縱深、寬度、高度也都是如此，這也是菩薩過去居住的地方，其中有一隻獅子修習聲聞慈悲。又有一個洞窟名叫凈道，縱深、寬度、高度也都是如此，這也是菩薩過去居住的地方，其中有一隻兔子修習聲聞慈悲。又有一個洞窟名叫喜樂，縱深、寬度、高度也都是如此，這也是菩薩過去居住的地方，其中有一條龍修習聲聞慈悲。山裡有水神名叫水天，還有一位名叫修慚愧的羅剎女，各自有五百眷屬圍繞，這兩個女人常常一起供養這三隻野獸。 這十二隻野獸，日夜不停地在閻浮提內行走，天人都恭敬它們，它們的功德已經成就，已經在諸佛那裡發下了深重的誓願。每天夜晚都讓一隻野獸教化眾生，其餘十一隻野獸安住修習慈悲，這樣週而復始。七月一日，老鼠開始教化，用聲聞乘（聲聞乘：佛教的一種修行方式）教化一切老鼠。

【English Translation】 English version That was the place where the Bodhisattva used to dwell. Among them, there was a dog practicing Śrāvakayāna (Śrāvakayāna: the vehicle of the disciples) compassion. There was a fire deity, and a Rākṣasī (Rākṣasī: a female demon) named Eye-Sight, each with five hundred attendants surrounding them. These two women often together made offerings to these three birds and beasts. 『Good man! Outside Jambudvīpa (Jambudvīpa: the world we live in) in the northern sea, there is a silver mountain named Bodhi Moon, twenty yojanas (yojana: an ancient Indian unit of distance) high. In it, there is a cave named Vajra, its depth, width, and height are also the same. This was also the place where the Bodhisattva used to dwell. In it, there is a pig practicing Śrāvakayāna compassion. There is another cave named Fragrant Merit, its depth, width, and height are also the same. This was also the place where the Bodhisattva used to dwell. In it, there is a mouse practicing Śrāvakayāna compassion. There is another cave named High Merit, its depth, width, and height are also the same. This was also the place where the Bodhisattva used to dwell. In it, there is an ox practicing Śrāvakayāna compassion. On the mountain, there is a wind deity named Moving Wind, and a Rākṣasī named Heavenly Protection, each with five hundred attendants surrounding them. These two women often together made offerings to these three beasts. 『Good man! Outside Jambudvīpa in the eastern sea, there is a golden mountain named Merit Aspect, twenty yojanas high. In it, there is a cave named Bright Star, its depth, width, and height are also the same. This was also the place where the Bodhisattva used to dwell. In it, there is a lion practicing Śrāvakayāna compassion. There is another cave named Pure Path, its depth, width, and height are also the same. This was also the place where the Bodhisattva used to dwell. In it, there is a rabbit practicing Śrāvakayāna compassion. There is another cave named Joyful, its depth, width, and height are also the same. This was also the place where the Bodhisattva used to dwell. In it, there is a dragon practicing Śrāvakayāna compassion. On the mountain, there is a water deity named Water Heaven, and a Rākṣasī named Practicing Shame, each with five hundred attendants surrounding them. These two women often together made offerings to these three beasts. These twelve beasts constantly travel within Jambudvīpa day and night. Gods and humans respect them. Their merits have been accomplished, and they have made profound vows before all the Buddhas. One beast is assigned to teach each day and night, while the other eleven beasts remain in peace practicing compassion, and this cycle repeats. On the first day of the seventh month, the mouse begins to teach, using the Śrāvakayāna (Śrāvakayāna: a path of Buddhist practice) to teach all mice.

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身眾生，令離惡業勸修善事。如是次第至十三日，鼠復還行，如是乃至盡十二月。至十二歲，亦復如是，常為調伏諸眾生故。

「善男子！是故此土多有功德，乃至畜生亦能教化，演說無上菩提之道，是故他方諸菩薩等，常應恭敬此佛世界。」

爾時，會中有一優婆塞名曰凈德，白佛言：「世尊！我今可得睹見如是十二獸不？」

「善男子！若有比丘、比丘尼、優婆塞、優婆夷，欲得睹見是十二獸，欲得大智大念大定大神通力，欲受一切所有典籍、四無量心，欲行正道得奢摩他，欲得寂靜，欲增善法，是人當以白土作山，縱廣七尺高十二尺，種種香塗金薄薄之，四邊周匝二十尺，所散瞻婆華當以銅器盛，諸種種非時之漿置之四面，清凈持戒日三洗浴敬信三寶。離山三丈正東向立，誦如是咒：

「◎戰陀羅呵(一)　修利蛇比摩(二)　其羅𣍦(三)　沸己牟邏(四)　若蛇牟邏(五)　阿呵希(六)　娑呵啰希(七)　若蛇呵希(八)　薩婆復多呵(九)　梨蛇婆呵休(十)　摩莎車婆牟梨(十一)　迦[(口*皮)/女]浮(十二)　邏奢浮(十三)　修邏蛇牟(十四)　呿迦那(十五)　摩希叉婆(十六)　迦婆摩訶(十七)　阿叉比婆邏(十八)　多波比莎(十九)　沙持因持利蛇鞞

【現代漢語翻譯】 現代漢語譯本 這些動物引導眾生，使他們遠離惡業，勸勉他們修行善事。如此依次進行到第十三日，老鼠又開始行動，這樣一直到十二個月結束。到了十二年，也是如此，它們常常爲了調伏各種眾生而行動。 『善男子！因此這個世界有很多功德，甚至連畜生也能教化眾生，演說無上菩提之道。所以，其他世界的菩薩們，應當常常恭敬這個佛的世界。』 當時，會中有一位名叫凈德的優婆塞（在家男居士）對佛說：『世尊！我現在可以見到這十二獸嗎？』 『善男子！如果有比丘（出家男僧人）、比丘尼（出家女僧人）、優婆塞、優婆夷（在家女居士），想要見到這十二獸，獲得大智慧、大念力、大定力、大神通力，想要接受一切典籍、四無量心（慈、悲、喜、舍），想要修行正道獲得奢摩他（止），想要獲得寂靜，想要增長善法，這個人應當用白土堆成一座山，縱橫七尺，高十二尺，用各種香塗抹，貼上金箔，四周二十尺，所散的瞻婆花（一種香花）應當用銅器盛放，各種非時漿液放置在四面，清凈持戒，每天洗浴三次，恭敬信仰三寶。離開山三丈，面向正東站立，誦唸如下咒語：』 『◎戰陀羅呵(一) 修利蛇比摩(二) 其羅𣍦(三) 沸己牟邏(四) 若蛇牟邏(五) 阿呵希(六) 娑呵啰希(七) 若蛇呵希(八) 薩婆復多呵(九) 梨蛇婆呵休(十) 摩莎車婆牟梨(十一) 迦[(口*皮)/女]浮(十二) 邏奢浮(十三) 修邏蛇牟(十四) 呿迦那(十五) 摩希叉婆(十六) 迦婆摩訶(十七) 阿叉比婆邏(十八) 多波比莎(十九) 沙持因持利蛇鞞』

【English Translation】 English version These beings guide sentient beings, causing them to turn away from evil deeds and encouraging them to cultivate good actions. They proceed in this order until the thirteenth day, when the rat resumes its activities, and this continues until the end of the twelve months. The same occurs every twelve years, as they constantly work to tame and subdue all sentient beings. 'Good man! Therefore, this land has many merits, and even animals can teach and guide beings, expounding the path of unsurpassed Bodhi. Thus, Bodhisattvas from other realms should always respect this Buddha-world.' At that time, a lay disciple named Jing De (Pure Virtue) in the assembly said to the Buddha, 'World Honored One! Is it possible for me to see these twelve animals now?' 'Good man! If there are monks (bhikshus), nuns (bhikshunis), laymen (upasakas), or laywomen (upasikas) who wish to see these twelve animals, to obtain great wisdom, great mindfulness, great samadhi, and great supernatural powers, who wish to receive all scriptures, the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), who wish to practice the right path and attain shamatha (calm abiding), who wish to attain tranquility, and who wish to increase good dharmas, that person should make a mountain of white earth, seven feet wide and long, and twelve feet high, smear it with various fragrances, and cover it with thin gold leaf. The circumference should be twenty feet. The scattered champaka flowers should be placed in copper vessels, and various non-seasonal juices should be placed on all four sides. They should maintain pure precepts, bathe three times a day, and respectfully believe in the Three Jewels. Standing three fathoms east of the mountain, they should recite the following mantra:' '◎zhan tuo luo he (1) xiu li she bi mo (2) qi luo qi (3) fei ji mou luo (4) ruo she mou luo (5) a he xi (6) suo he luo xi (7) ruo she he xi (8) sa po fu duo he (9) li she po he xiu (10) mo sha che po mou li (11) jia [(mouth*skin)/female] fu (12) luo she fu (13) xiu luo she mou (14) qie jia na (15) mo xi cha po (16) jia po mo he (17) a cha bi po luo (18) duo bo bi sha (19) sha chi yin chi li she pi'

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莎(二十)　阿阇牟他婆(二十一)　婆盧婆叉(二十二)　槃陀哆(二十三)　遮羅叉婆希(二十四)　呵迦比牟(二十五)　哆比勒搜(二十六)　散遮勒搜(二十七)　[(口皮)/女]婆浮(二十八)　娑邏[(口皮)/女]叉搜(二十九)　沸己遮(三十)　哆莎賴莎(三十一)　陀叉邏莎(三十二)　波利波遮(三十三)　修羅修(三十四)　搜婆莎彌(三十五)　希邏莎(三十六)　[(口皮)/女]邏牟莎邏莎(三十七)　牟莎邏私(三十八)　邏婆邏娑(三十九)　頻婆思邏莎(四十)　[(口皮)/女][(口皮)/女]邏娑(四十一)　陀摩盧遮那邏娑(四十二)　富囊挫蘭呵邏娑(四十三)　首陀盧遮那邏娑(四十四)　[(口皮)/女]摩摩邏娑(四十五)　比摩盧遮那呿伽(四十六)　薩顛摩邏娑(四十七)　阿利耶盧遮那耨耨(四十八)　比摩牟(四十九)　婆羅呵芒[(口*皮)/女]呵邏私㝹㝹(五十)　阿由比目猛(五十一)　牟尼邏提致汦(五十二)　莎呵

「住十五日，當於山上見初月像。爾時則知見十二獸，見已所愿隨意即得。善男子！若能如是修行苦行，即得眼見是十二獸。」

爾時，凈德優婆塞語明星菩薩言：「善男子！汝能教化調伏眾生

【現代漢語翻譯】 現代漢語譯本 莎(二十) (Sha) 阿阇牟他婆(二十一) (A she mou ta po) 婆盧婆叉(二十二) (Po lu po cha) 槃陀哆(二十三) (Pan tuo duo) 遮羅叉婆希(二十四) (Zhe luo cha po xi) 呵迦比牟(二十五) (He jia bi mou) 哆比勒搜(二十六) (Duo bi le sou) 散遮勒搜(二十七) (San zhe le sou) [(口皮)/女]婆浮(二十八) (Po po fu) 娑邏[(口皮)/女]叉搜(二十九) (Suo luo po cha sou) 沸己遮(三十) (Fei ji zhe) 哆莎賴莎(三十一) (Duo suo lai suo) 陀叉邏莎(三十二) (Tuo cha luo suo) 波利波遮(三十三) (Bo li bo zhe) 修羅修(三十四) (Xiu luo xiu) 搜婆莎彌(三十五) (Sou po suo mi) 希邏莎(三十六) (Xi luo suo) [(口皮)/女]邏牟莎邏莎(三十七) (Po luo mou suo luo suo) 牟莎邏私(三十八) (Mou suo luo si) 邏婆邏娑(三十九) (Luo po luo suo) 頻婆思邏莎(四十) (Pin po si luo suo) [(口皮)/女][(口皮)/女]邏娑(四十一) (Po po luo suo) 陀摩盧遮那邏娑(四十二) (Tuo mo lu zhe na luo suo) 富囊挫蘭呵邏娑(四十三) (Fu nang cuo lan he luo suo) 首陀盧遮那邏娑(四十四) (Shou tuo lu zhe na luo suo) [(口皮)/女]摩摩邏娑(四十五) (Po mo mo luo suo) 比摩盧遮那呿伽(四十六) (Bi mo lu zhe na qie qie) 薩顛摩邏娑(四十七) (Sa dian mo luo suo) 阿利耶盧遮那耨耨(四十八) (A li ye lu zhe na nou nou) 比摩牟(四十九) (Bi mo mou) 婆羅呵芒[(口*皮)/女]呵邏私㝹㝹(五十) (Po luo he mang po he luo si you you) 阿由比目猛(五十一) (A you bi mu meng) 牟尼邏提致汦(五十二) (Mou ni luo ti zhi zhi) 莎呵 (Suo he)。 『住十五日，應當在山上看見初月像。那時就知道能看見十二獸，看見后所希望的都能隨意得到。善男子！如果能這樣修行苦行，就能親眼看見這十二獸。』 當時，凈德優婆塞對明星菩薩說：『善男子！您能教化調伏眾生嗎？』

【English Translation】 English version Sha (20), A she mou ta po (21), Po lu po cha (22), Pan tuo duo (23), Zhe luo cha po xi (24), He jia bi mou (25), Duo bi le sou (26), San zhe le sou (27), Po po fu (28), Suo luo po cha sou (29), Fei ji zhe (30), Duo suo lai suo (31), Tuo cha luo suo (32), Bo li bo zhe (33), Xiu luo xiu (34), Sou po suo mi (35), Xi luo suo (36), Po luo mou suo luo suo (37), Mou suo luo si (38), Luo po luo suo (39), Pin po si luo suo (40), Po po luo suo (41), Tuo mo lu zhe na luo suo (42), Fu nang cuo lan he luo suo (43), Shou tuo lu zhe na luo suo (44), Po mo mo luo suo (45), Bi mo lu zhe na qie qie (46), Sa dian mo luo suo (47), A li ye lu zhe na nou nou (48), Bi mo mou (49), Po luo he mang po he luo si you you (50), A you bi mu meng (51), Mou ni luo ti zhi zhi (52), Suo he. 'If you stay for fifteen days, you should see the image of the new moon on the mountain. At that time, you will know that you can see the twelve beasts, and after seeing them, whatever you wish for will be obtained at will. Good man! If you can practice asceticism in this way, you will be able to see these twelve beasts with your own eyes.' At that time, the Upasaka Jingde said to the Bodhisattva Mingxing: 'Good man! Can you teach and subdue sentient beings?'

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。云何調伏？為以身耶？口耶意耶？」

「善男子！我非身口，唯以心業。」

「善男子！若是心業，為過去耶？未來耶？現在乎？」

「善男子！亦非去來，唯是現在，制現在心不令作惡。」

「善男子！汝猶不能令現在心獲得解脫？云何而能調伏眾生？」

明星答言：「我今受持四無礙智凈目持力故，能調伏一切眾生。」

凈德言：「四無礙智凈目持者，亦復不能調伏眾生。何以故！無覺觀故，云何而言能調眾生？」

「善男子！我今問汝，隨意見答。善男子！攝入繫縛解脫清凈道及寂靜，雖復平等亦不平等。如是平等及不平等，何因緣生？何因緣出？何因緣增長？汝寧不知乎？」

凈德答言：「善男子！如是等事，因我我所生出增長。」

明星菩薩言：「善男子！是我我所何因緣生？」

「善男子！是我我所風因緣生。」

明星菩薩言：「風住何處？」

「善男子！風住虛空。」

又問：「虛空為何所住？」

答言：「虛空住于至處。」

又問：「至處復何所住？」

答言：「至處何處住者不可宣說。何以故？遠離一切諸處所故，一切處所所不攝故，非數非稱不可量故。非覺非觀，非有非無，非行非生，

【現代漢語翻譯】 現代漢語譯本：『如何調伏？是用身體嗎？用口嗎？還是用意念呢？』 『善男子！我不是用身體或口，只是用心念的業力。』 『善男子！如果是心念的業力，那是過去的呢？未來的呢？還是現在的呢？』 『善男子！也不是過去或未來，只是現在，控制現在的心不讓它作惡。』 『善男子！你尚且不能讓現在的心獲得解脫，又如何能調伏眾生呢？』 明星（菩薩名）回答說：『我現在受持四無礙智（四種無礙的智慧）的清凈眼力，所以能調伏一切眾生。』 凈德（菩薩名）說：『四無礙智的清凈眼力，也不能調伏眾生。為什麼呢？因為沒有覺觀，怎麼能說能調伏眾生呢？』 『善男子！我現在問你，隨你的理解回答。善男子！攝入、繫縛、解脫、清凈道以及寂靜，雖然平等，也並不平等。這樣的平等和不平等，是什麼因緣產生的？是什麼因緣出現的？是什麼因緣增長的？你難道不知道嗎？』 凈德回答說：『善男子！這些事情，是因為我執（對自我的執著）和我所執（對屬於自我的事物的執著）而產生、出現和增長的。』 明星菩薩說：『善男子！我執和我所執是什麼因緣產生的呢？』 『善男子！我執和我所執是風的因緣產生的。』 明星菩薩說：『風住在哪裡呢？』 『善男子！風住在虛空中。』 又問：『虛空又住在哪裡呢？』 回答說：『虛空住在至處（最終的歸宿）。』 又問：『至處又住在哪裡呢？』 回答說：『至處住在哪裡是不可言說的。為什麼呢？因為它遠離一切處所，不被一切處所包含，不是數量，不是稱量，不可衡量。它不是覺，不是觀，不是有，不是無，不是行，不是生。』

【English Translation】 English version: 'How is one subdued? Is it by the body? By the mouth? Or by the mind?' 'Good man! I am not by body or mouth, but solely by the karma of the mind.' 'Good man! If it is the karma of the mind, is it past? Future? Or present?' 'Good man! It is neither past nor future, but only the present, controlling the present mind not to do evil.' 'Good man! You are still unable to liberate the present mind, how can you subdue sentient beings?' Star (a Bodhisattva's name) replied, 'I now uphold the power of the pure eye of the Four Unimpeded Wisdoms (four kinds of unobstructed wisdom), therefore I can subdue all sentient beings.' Pure Virtue (a Bodhisattva's name) said, 'The pure eye of the Four Unimpeded Wisdoms also cannot subdue sentient beings. Why? Because there is no perception or observation, how can it be said to subdue sentient beings?' 'Good man! I now ask you, answer according to your understanding. Good man! Inclusion, bondage, liberation, the pure path, and tranquility, although equal, are also not equal. Such equality and inequality, by what cause are they produced? By what cause do they arise? By what cause do they grow? Do you not know?' Pure Virtue replied, 'Good man! These things are produced, arise, and grow because of self-attachment (attachment to self) and attachment to what belongs to self (attachment to things belonging to self).' Star Bodhisattva said, 'Good man! By what cause are self-attachment and attachment to what belongs to self produced?' 'Good man! Self-attachment and attachment to what belongs to self are produced by the cause of wind.' Star Bodhisattva said, 'Where does the wind reside?' 'Good man! The wind resides in the void.' He further asked, 'Where does the void reside?' He replied, 'The void resides in the ultimate place (the final destination).' He further asked, 'Where does the ultimate place reside?' He replied, 'Where the ultimate place resides is inexpressible. Why? Because it is far from all places, not contained by all places, not a number, not a measure, immeasurable. It is not perception, not observation, not existence, not non-existence, not action, not birth.'

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非出非滅，非有增長，非字非念，非作非受，非闇非明，非增非減，非壯非老，真實之性是一切法無掛礙門，是故至處無有住處。」

明星菩薩言：「善男子！如是即是四無礙智凈目陀羅尼。若有菩薩修集如是陀羅尼者，一切煩惱則為爛敗，入法緣慈，一切法中無有疑心。」說是法時十方世界無量眾生得法緣慈，無量眾生得近四無礙智凈目陀羅尼。

爾時，世尊贊是二人：「善哉，善哉！善男子！能如法問，能如法答，是陀羅尼因緣力故。四天王等！於我滅后能守護法。」

大方等大集經卷第二十三

「『戰阿羅呵(一)　修利蛇比摩(二)　其羅貶(三)　佛已牟邏(四)　若蛇牟邏(五)　阿呵希(六)　婆呵啰希(七)　若蛇呵希(八)　薩婆復多呵希(九)　梨咃婆呵休(十)　摩沙車婆牟梨(十一)　迦[(口*皮)/女]浮(十二)　邏奢浮(十三)　修邏蛇牟(十四)　呿迦那(十五)　摩希叉婆(十六)　迦婆摩呵(十七)　阿叉比婆邏(十八)　多波比婆(十九)　沙持因持利蛇鞞婆(二十)　阿阇牟他婆(二十一)　婆盧婆叉(二十二)　槃陀哆(二十三)　遮羅叉婆希(二十四)　呵迦比牟(二十五)　哆比勒搜(二十六)　散遮勒搜(二十七)　嘙嘙浮(二十八)

【現代漢語翻譯】 現代漢語譯本：『它』既不是產生也不是消滅，既不是存在也不是增長，既不是文字也不是念頭，既不是造作也不是承受，既不是黑暗也不是光明，既不是增加也不是減少，既不是強壯也不是衰老，真實的本性是一切法無所掛礙的法門，因此到達之處沒有停留之處。 明星菩薩說：『善男子！這即是四無礙智凈目陀羅尼（四種無礙的智慧，清凈的眼睛，總持法門）。如果有菩薩修習這樣的陀羅尼，一切煩惱就會爛壞，進入法緣慈（以法為緣的慈悲），在一切法中沒有疑惑。』當說此法時，十方世界無量眾生得到法緣慈，無量眾生接近四無礙智凈目陀羅尼。 這時，世尊讚歎這二人說：『好啊，好啊！善男子！能如法提問，能如法回答，這是陀羅尼因緣的力量。四天王等！在我滅度后能守護佛法。』 《大方等大集經》卷第二十三 『戰阿羅呵(一)（勝利者） 修利蛇比摩(二)（太陽的榮耀） 其羅貶(三)（堅固的堡壘） 佛已牟邏(四)（佛陀的根基） 若蛇牟邏(五)（智慧的根基） 阿呵希(六)（無垢的） 婆呵啰希(七)（光明的） 若蛇呵希(八)（智慧的光明） 薩婆復多呵希(九)（一切眾生的光明） 梨咃婆呵休(十)（解脫的庇護） 摩沙車婆牟梨(十一)（偉大的導師） 迦[(口*皮)/女]浮(十二)（清凈的） 邏奢浮(十三)（無染的） 修邏蛇牟(十四)（智慧的精華） 呿迦那(十五)（虛空的） 摩希叉婆(十六)（偉大的力量） 迦婆摩呵(十七)（無上的） 阿叉比婆邏(十八)（不可動搖的） 多波比婆(十九)（無盡的） 沙持因持利蛇鞞婆(二十)（真實的智慧） 阿阇牟他婆(二十一)（無生的） 婆盧婆叉(二十二)（無畏的） 槃陀哆(二十三)（解脫的） 遮羅叉婆希(二十四)（無礙的） 呵迦比牟(二十五)（無上的智慧） 哆比勒搜(二十六)（無盡的） 散遮勒搜(二十七)（無染的） 嘙嘙浮(二十八)（清凈的）』

【English Translation】 English version: 'It' is neither arising nor ceasing, neither existing nor increasing, neither a word nor a thought, neither acting nor receiving, neither darkness nor light, neither increasing nor decreasing, neither strong nor old. The true nature is the gate of non-obstruction of all dharmas, therefore, the place of arrival has no place to dwell. The Bodhisattva Bright Star said: 'Good man! This is the Dharani (a sacred utterance) of the Pure Eye of the Four Unobstructed Wisdoms (four kinds of unobstructed wisdom, pure eyes, and a method of holding all dharmas). If a Bodhisattva cultivates such a Dharani, all afflictions will be destroyed, entering into Dharma-related compassion (compassion based on Dharma), and there will be no doubt in all dharmas.' When this Dharma was spoken, countless beings in the ten directions of the world attained Dharma-related compassion, and countless beings approached the Dharani of the Pure Eye of the Four Unobstructed Wisdoms. At that time, the World Honored One praised these two, saying: 'Excellent, excellent! Good men! You are able to ask according to the Dharma, and able to answer according to the Dharma. This is the power of the cause and condition of the Dharani. Four Heavenly Kings and others! After my extinction, you will be able to protect the Dharma.' The Great Vaipulya Mahasamghata Sutra, Volume 23 'Zhan A Luo He (1) (The Victorious One), Xiu Li She Bi Mo (2) (The Glory of the Sun), Qi Luo Bian (3) (The Firm Fortress), Fo Yi Mou Luo (4) (The Foundation of the Buddha), Ruo She Mou Luo (5) (The Foundation of Wisdom), A He Xi (6) (The Immaculate One), Po He Luo Xi (7) (The Luminous One), Ruo She He Xi (8) (The Light of Wisdom), Sa Po Fu Duo He Xi (9) (The Light of All Beings), Li Ta Po He Xiu (10) (The Shelter of Liberation), Mo Sha Che Po Mou Li (11) (The Great Teacher), Jia [(mouth*skin)/female] Fu (12) (The Pure One), Luo She Fu (13) (The Undefiled One), Xiu Luo She Mou (14) (The Essence of Wisdom), Qu Jia Na (15) (The Empty One), Mo Xi Cha Po (16) (The Great Power), Jia Po Mo He (17) (The Supreme One), A Cha Bi Po Luo (18) (The Immovable One), Duo Bo Bi Po (19) (The Endless One), Sha Chi Yin Chi Li She Bi Po (20) (The True Wisdom), A She Mou Ta Po (21) (The Unborn One), Po Lu Po Cha (22) (The Fearless One), Pan Tuo Duo (23) (The Liberated One), Zhe Luo Cha Po Xi (24) (The Unobstructed One), He Jia Bi Mou (25) (The Supreme Wisdom), Duo Bi Le Sou (26) (The Endless One), San Zhe Le Sou (27) (The Undefiled One), Po Po Fu (28) (The Pure One).'

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婆羅婆叉搜(二十九)　佛已遮(三十)　哆𦀟賴沙(三十一)　陀叉邏娑(三十二)　波利波遮(三十三)　修邏修(三十四)　搜婆娑彌(三十五)　希邏(三十六)　嘙羅牟娑羅娑(三十七)　牟娑邏私(三十八)　羅婆邏婆(三十九)　頻婆思邏娑(四十)　嘙嘙邏娑(四十一)　陀摩盧遮那邏娑(四十二)　富囊挫蘭呵邏婆(四十三)　首陀盧遮那邏娑(四十四)　嘙摩摩邏娑(四十五)　比摩盧遮那呿伽(四十六)　薩顛摩邏娑(四十七)　阿利那遮那褥褥(四十八)　比摩牟(四十九)　婆遮呵芒嘙呵邏私葂葂(五十)　阿由比目醯(五十一)　牟尼邏提致沙(五十二)　娑呵(五十三)』」 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第二十四

北涼天竺三藏曇無讖譯

虛空目分第十之三中聖目品第六

爾時，明星菩薩白佛言：「世尊！聲聞之人行聲聞乘，辟支佛人行辟支佛乘，如是二人云何修悲？思作何法？離何煩惱？」

佛言：「善男子！若有善男子、善女人行聲聞乘辟支佛乘，不觀眾生所有樂相，不作怨親父母等相，憐愍眾生修起悲心，乃至十方亦復如是。若我不能于惡眾生修集悲者，當觀是人八種苦相，生苦乃至死苦，是

【現代漢語翻譯】 現代漢語譯本 婆羅婆叉搜(二十九)，佛已遮(三十)，哆𦀟賴沙(三十一)，陀叉邏娑(三十二)，波利波遮(三十三)，修邏修(三十四)，搜婆娑彌(三十五)，希邏(三十六)，嘙羅牟娑羅娑(三十七)，牟娑邏私(三十八)，羅婆邏婆(三十九)，頻婆思邏娑(四十)，嘙嘙邏娑(四十一)，陀摩盧遮那邏娑(四十二)，富囊挫蘭呵邏婆(四十三)，首陀盧遮那邏娑(四十四)，嘙摩摩邏娑(四十五)，比摩盧遮那呿伽(四十六)，薩顛摩邏娑(四十七)，阿利那遮那褥褥(四十八)，比摩牟(四十九)，婆遮呵芒嘙呵邏私葂葂(五十)，阿由比目醯(五十一)，牟尼邏提致沙(五十二)，娑呵(五十三)。'

《大方等大集經》卷第二十四

北涼天竺三藏曇無讖譯

虛空目分第十之三中聖目品第六

爾時，明星菩薩對佛說：『世尊！聲聞之人修行聲聞乘，辟支佛人修行辟支佛乘，這兩種人如何修習悲心？思考應該做什麼法？遠離哪些煩惱？』

佛說：『善男子！如果有善男子、善女人修行聲聞乘或辟支佛乘，不觀察眾生所擁有的快樂表象，不產生怨恨、親近、父母等分別的觀念，憐憫眾生而修起悲心，乃至對十方眾生也是如此。如果我不能對惡劣的眾生修集悲心，應當觀察這些人所受的八種苦相，即生苦乃至死苦，這些苦相都是由無明所生。』

【English Translation】 English version 『Bara baraksa sau (29), Buddha yi zhe (30), Duo lai sha (31), Tuo cha luo suo (32), Bo li bo zhe (33), Xiu luo xiu (34), Sou po suo mi (35), Xi luo (36), Po luo mou suo luo suo (37), Mou suo luo si (38), Luo po luo po (39), Pin po si luo suo (40), Po po luo suo (41), Tuo mo lu zhe na luo suo (42), Fu nang cuo lan he luo po (43), Shou tuo lu zhe na luo suo (44), Po mo mo luo suo (45), Bi mo lu zhe na qie qie (46), Sa dian mo luo suo (47), A li na zhe na ru ru (48), Bi mo mou (49), Po zhe he mang po he luo si mian mian (50), A you bi mu xi (51), Mou ni luo ti zhi sha (52), Suo he (53).』

The Great Vaipulya Mahasamnipata Sutra, Volume 24

Translated by Tripitaka Dharmaraksa of Northern Liang, India

Chapter Six: The Holy Eye, from the Third of the Tenth Section on the Eye of Space

At that time, the Bodhisattva Bright Star said to the Buddha: 『World Honored One! Those who are Sravakas practice the Sravaka Vehicle, and those who are Pratyekabuddhas practice the Pratyekabuddha Vehicle. How do these two kinds of people cultivate compassion? What Dharma should they contemplate? What afflictions should they abandon?』

The Buddha said: 『Good man! If there are good men or good women who practice the Sravaka Vehicle or the Pratyekabuddha Vehicle, they do not observe the appearances of happiness that beings possess, nor do they generate notions of enemies, relatives, or parents. They cultivate compassion by having pity on all beings, and this is the same for beings in the ten directions. If I cannot cultivate compassion towards evil beings, I should observe the eight kinds of suffering that these beings endure, from the suffering of birth to the suffering of death. These sufferings all arise from ignorance.』

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人具足如是八苦，我當云何於是人所不生悲心？是人復有三種大苦，亦復未得脫三惡道，我當云何不生憐愍？

「云何名為觀于生苦？從業因緣父母和合，初受意識歌羅羅時，其身猶如葶歷子許，是時未有入出氣息，亦不覺知苦之與樂、不苦不樂。離先色相，未具后色，無力無慾，無有精進，無有憍慢上色上性上自在相，無五欲相，諸根不具。如是眾生，我當云何不生憐愍？如是眾生過去愛取名為無明，過去業有名之為行，初入胎心名之為識，歌羅羅中初色四陰名為名色。是時未具十二有支，以生因緣故，可說有十二因緣。眾生如是，何有智者不生憐愍？

「歌羅羅時住六七日，六七日轉名頞浮陀，是時形色猶如小棗。住七七日轉名伽那，是時形色如胡桃殼。住八七日轉名閉尸，形色猶如頻婆羅果，是時身邊有五胞出，謂頭手腳。十二七日始有腸相，二十七日男女根別，二十一七日始生骨節，乃至三十六七日中，其身具足血肉毛根，三十八七日具足身肢。四日四夜住在腹中臭穢之處。是人如是，我當云何不憐愍耶？

「爾時，還憶本生之事，憶已愁苦，作是念言：『若我出胎當修善法，愿后更莫生如是處，修不放逸遠離受生。』初出母胎，爾時舉身受迫迮苦，入風觸身亦復受苦。身初至地，以水摩

【現代漢語翻譯】 現代漢語譯本：人如果具足這八種苦，我怎麼能不對這個人不生起悲憫之心呢？這個人還有三種大苦，並且還沒有脫離三惡道，我怎麼能不生起憐憫之心呢？ 「什麼叫做觀察生之苦呢？從業力的因緣，父母和合，最初受意識形成歌羅羅（受精卵）時，身體就像葶藶子那麼小。這時還沒有呼吸，也不覺知苦樂或不苦不樂。離開了先前的色相，還沒有具備後來的色相，沒有力量，沒有慾望，沒有精進，沒有驕慢、高貴的地位、高貴的本性、高貴的自在相，沒有五欲的感受，各種感官都不完備。這樣的眾生，我怎麼能不生起憐憫之心呢？這樣的眾生，過去的愛取名為無明，過去的業名為行，最初入胎的心識名為識，歌羅羅中最初的色、受、想、行四陰名為名色。這時還沒有具備十二有支，因為有生的因緣，所以可以說有十二因緣。眾生是這樣的，哪個有智慧的人不會生起憐憫之心呢？ 「歌羅羅時住六七天，六七天後轉名為頞浮陀（胚胎），這時形狀顏色像小棗。住七七天後轉名為伽那（肉團），這時形狀顏色像胡桃殼。住八七天後轉名為閉尸（凝滑），形狀顏色像頻婆羅果，這時身體周圍有五個胞出現，就是頭、手、腳。十二個七天後開始有腸的形狀，二十個七天後男女的性器官有分別，二十一個七天後開始生出骨節，直到三十六個七天中，身體具備了血肉毛髮，三十八個七天後具備了身體的各個肢體。在母親腹中污穢的地方住了四天四夜。這個人是這樣的，我怎麼能不憐憫他呢？ 「這時，還回憶起前世的事情，回憶之後感到憂愁痛苦，這樣想：『如果我能出胎，一定要修習善法，希望以後不要再出生在這樣的地方，修習不放逸，遠離受生。』剛出母胎時，全身都感受到擠壓的痛苦，接觸到風也感到痛苦。身體剛到地上，用水摩擦身體，

【English Translation】 English version: If a person is complete with these eight sufferings, how can I not generate compassion for this person? This person also has three great sufferings, and has not yet escaped the three evil paths, how can I not generate pity? What is called observing the suffering of birth? From the karmic causes and conditions, the union of parents, when the initial consciousness is received and the kalala (zygote) is formed, the body is as small as a mustard seed. At this time, there is no breathing, nor is there any awareness of pleasure, pain, or neither pleasure nor pain. Separated from the previous form, not yet possessing the later form, without strength, without desire, without diligence, without arrogance, noble status, noble nature, noble self-mastery, without the experience of the five desires, and with all senses incomplete. How can I not generate pity for such a being? For such a being, past love is called ignorance, past karma is called action, the initial consciousness entering the womb is called consciousness, and the initial form, feeling, perception, and mental formations in the kalala are called name and form. At this time, the twelve links of dependent origination are not yet complete, but because of the cause of birth, it can be said that there are twelve links of dependent origination. How can any wise person not generate pity for such a being? The kalala stays for six or seven days, and after six or seven days it transforms into an arbuda (embryo), at which time its shape and color are like a small date. After seven times seven days, it transforms into a ghana (fleshy mass), at which time its shape and color are like a walnut shell. After eight times seven days, it transforms into a peshi (soft mass), at which time its shape and color are like a bimba fruit, and at this time five buds appear around the body, namely the head, hands, and feet. After twelve times seven days, the shape of the intestines begins to appear, after twenty times seven days, the male and female sexual organs are distinguished, after twenty-one times seven days, the joints begin to form, and until thirty-six times seven days, the body is complete with blood, flesh, and hair roots, and after thirty-eight times seven days, the body is complete with all its limbs. The person dwells in the foul place of the mother's womb for four days and four nights. How can I not have pity for such a person? At that time, one recalls the events of previous lives, and after recalling them, one feels sorrow and pain, thinking: 'If I can leave the womb, I must cultivate good deeds, and I hope that I will not be born in such a place again, cultivating non-negligence and avoiding rebirth.' When first leaving the mother's womb, the whole body experiences the suffering of being squeezed, and also experiences suffering from the touch of the wind. When the body first touches the ground, the body is rubbed with water,

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洗復受大苦猶如地獄，爾時還失憶宿命事。生已復有老病死苦隨逐不捨，復有風病，白水、黃水和合等病。如是四病數各百一常隨逐之，是故名為生是大苦。

「既受生已，老復隨逐，發白面皺，失智慚愧，發毛稀疏。諸行陳故諸根衰熟，易破易壞，爛朽危脆，唯貪二味，所謂咸酢。能壞安樂身根遍惱，是大苦河，能破眾生三世壯色，妄如嬰兒，狂如鬼著。眾生具足如是惡事，我當云何不生憐愍？

「爾時復為死所侵逼，失於智慧壽命諸有，捨棄諸陰，身壞命壞四大離散。三世眾生壽命之怨，一切眾產生就死法，我當云何不生憐愍？

「爾時復有所不愛物而來親近，所謂寒熱、飢渴、惡人、惡獸。眾生如是，我當云何不生憐愍。

「復有所愛別離，所謂盛年、財寶、康強、壽命、父母、妻子、親戚眷屬、上妙六塵。眾生既受如是等苦，我當云何不生憐愍？

「或有眾生於三世中，求上六塵而不能得，以是因緣具受眾苦。若我於此惡類眾生不生憐愍，我當云何得阿耨多羅三藐三菩提？

「一切眾生受五陰擔，我亦如是。若我不修大悲之心，云何得舍如是重擔？

「一切聖人已得遠離五陰重擔，若不修行三種凈戒，不善思惟，其心放逸不行正道，不得解脫如是之人受百種苦。

【現代漢語翻譯】 現代漢語譯本： 『洗復受大苦猶如地獄』，意思是再次經歷巨大的痛苦，如同身處地獄一般，『爾時還失憶宿命事』，那時還會失去對前世的記憶。『生已復有老病死苦隨逐不捨』，出生之後，衰老、疾病和死亡的痛苦會緊隨不捨，『復有風病，白水、黃水和合等病』，還會有風病，以及白水（指體液）和黃水（指膽汁）失調等疾病。『如是四病數各百一常隨逐之』，像這樣的四種疾病，每一種都有百餘種表現，常常伴隨著人，『是故名為生是大苦』，所以說出生是巨大的痛苦。 『既受生已，老復隨逐』，既然已經出生，衰老就會緊隨而來，『發白面皺，失智慚愧，發毛稀疏』，頭髮變白，面容佈滿皺紋，失去智慧，感到羞愧，頭髮也變得稀疏。『諸行陳故諸根衰熟』，各種身體機能都變得陳舊衰敗，『易破易壞，爛朽危脆』，容易破損、損壞，腐爛朽壞，非常脆弱，『唯貪二味，所謂咸酢』，只貪戀兩種味道，就是鹹味和酸味。『能壞安樂身根遍惱』，這些會破壞安樂，使身體的各個器官都感到煩惱，『是大苦河』，這是巨大的痛苦之河，『能破眾生三世壯色』，能夠摧毀眾生過去、現在、未來三世的壯盛容顏，『妄如嬰兒，狂如鬼著』，變得像嬰兒一樣糊塗，像被鬼附身一樣瘋狂。『眾生具足如是惡事，我當云何不生憐愍？』眾生具備如此種種惡事，我怎麼能不生起憐憫之心呢？ 『爾時復為死所侵逼』，那時還會被死亡所逼迫，『失於智慧壽命諸有』，失去智慧、壽命和一切存在，『捨棄諸陰』，捨棄五蘊（色、受、想、行、識），『身壞命壞四大離散』，身體毀壞，生命終結，地、水、火、風四大分離。『三世眾生壽命之怨』，這是三世眾生都無法逃脫的壽命之怨，『一切眾產生就死法』，一切眾生都終將面臨死亡，『我當云何不生憐愍？』我怎麼能不生起憐憫之心呢？ 『爾時復有所不愛物而來親近』，那時還會有不喜愛的事物來接近，『所謂寒熱、飢渴、惡人、惡獸』，比如寒冷、炎熱、飢餓、乾渴、惡人、惡獸。『眾生如是，我當云何不生憐愍』，眾生就是這樣，我怎麼能不生起憐憫之心呢？ 『復有所愛別離』，還會有所愛之物分離，『所謂盛年、財寶、康強、壽命、父母、妻子、親戚眷屬、上妙六塵』，比如美好的年華、財富、健康、壽命、父母、妻子、親戚眷屬、美好的色、聲、香、味、觸、法六塵。『眾生既受如是等苦，我當云何不生憐愍？』眾生既然承受如此種種痛苦，我怎麼能不生起憐憫之心呢？ 『或有眾生於三世中，求上六塵而不能得』，或者有的眾生在過去、現在、未來三世中，追求美好的六塵卻不能得到，『以是因緣具受眾苦』，因為這個原因而承受各種痛苦。『若我於此惡類眾生不生憐愍，我當云何得阿耨多羅三藐三菩提？』如果我對這些可憐的眾生不生起憐憫之心，我怎麼能獲得阿耨多羅三藐三菩提（無上正等正覺）呢？ 『一切眾生受五陰擔，我亦如是』，一切眾生都揹負著五蘊的重擔，我也是如此。『若我不修大悲之心，云何得舍如是重擔？』如果我不修習大悲之心，怎麼能夠捨棄如此沉重的負擔呢？ 『一切聖人已得遠離五陰重擔』，一切聖人已經得以遠離五蘊的重擔，『若不修行三種凈戒，不善思惟，其心放逸不行正道，不得解脫如是之人受百種苦』，如果修行者不持守三種清凈的戒律，不善於思考，內心放縱，不走正道，就不能得到解脫，這樣的人會遭受百種痛苦。

【English Translation】 English version: 'Washing and again receiving great suffering is like hell,' meaning experiencing immense pain again, as if being in hell. 'At that time, one also loses memory of past lives,' meaning one loses the memory of previous existences. 'Having been born, old age, sickness, and death follow relentlessly,' meaning that after birth, the sufferings of aging, illness, and death follow without ceasing. 'There are also wind diseases, and diseases from the combination of white fluids and yellow fluids,' referring to imbalances of bodily fluids and bile. 'Such four diseases, each with a hundred and one forms, constantly follow,' meaning that these four types of diseases, each with over a hundred manifestations, constantly accompany a person. 'Therefore, it is called birth is great suffering,' thus birth is said to be a great suffering. 'Having been born, old age follows,' meaning that once born, old age will follow. 'Hair turns white, face wrinkles, wisdom is lost, shame is felt, and hair becomes sparse,' describing the physical and mental decline of aging. 'All actions become old and the senses weaken,' meaning that all bodily functions become old and decay. 'Easy to break, easy to damage, rotten, and fragile,' describing the vulnerability of the body. 'Only craving two tastes, namely salty and sour,' meaning that one only craves these two flavors. 'Able to destroy peace and afflict the body's senses,' meaning that these cravings destroy peace and cause suffering to the body's organs. 'It is a great river of suffering,' describing the immense suffering. 'Able to destroy the magnificent appearance of beings in the three times,' meaning that it destroys the magnificent appearance of beings in the past, present, and future. 'Confused like an infant, mad like a ghost-possessed,' describing the mental state of confusion and madness. 'Beings are full of such evils, how can I not feel compassion?' meaning that since beings are full of such evils, how can I not feel compassion? 'At that time, one is again oppressed by death,' meaning that one is oppressed by death. 'Losing wisdom, lifespan, and all existence,' meaning losing wisdom, lifespan, and all forms of existence. 'Abandoning the aggregates,' meaning abandoning the five aggregates (form, feeling, perception, mental formations, and consciousness). 'The body is destroyed, life is destroyed, and the four elements scatter,' meaning the body is destroyed, life ends, and the four elements of earth, water, fire, and wind separate. 'The resentment of lifespan for beings in the three times,' meaning that this is the resentment of lifespan that beings in the three times cannot escape. 'All beings accomplish the law of death,' meaning that all beings will face death. 'How can I not feel compassion?' meaning how can I not feel compassion? 'At that time, one is approached by what is not loved,' meaning that one is approached by things that are not loved. 'Such as cold, heat, hunger, thirst, evil people, and evil beasts,' giving examples of unpleasant things. 'Beings are like this, how can I not feel compassion?' meaning that since beings are like this, how can I not feel compassion? 'There is also separation from what is loved,' meaning that there is also separation from what is loved. 'Such as youth, wealth, health, lifespan, parents, wife, relatives, and the wonderful six objects of sense,' giving examples of loved things. 'Since beings suffer such sufferings, how can I not feel compassion?' meaning that since beings suffer such sufferings, how can I not feel compassion? 'Or some beings in the three times seek the wonderful six objects of sense but cannot obtain them,' meaning that some beings in the past, present, and future seek the wonderful six objects of sense but cannot obtain them. 'Because of this, they fully receive all kinds of suffering,' meaning that because of this, they receive all kinds of suffering. 'If I do not feel compassion for these miserable beings, how can I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' meaning that if I do not feel compassion for these miserable beings, how can I attain Anuttara-samyak-sambodhi? 'All beings bear the burden of the five aggregates, and so do I,' meaning that all beings bear the burden of the five aggregates, and so do I. 'If I do not cultivate great compassion, how can I get rid of such a heavy burden?' meaning that if I do not cultivate great compassion, how can I get rid of such a heavy burden? 'All sages have already been able to get rid of the heavy burden of the five aggregates,' meaning that all sages have already been able to get rid of the heavy burden of the five aggregates. 'If one does not practice the three pure precepts, does not think well, and one's mind is unrestrained and does not follow the right path, one cannot attain liberation, and such a person will suffer a hundred kinds of suffering,' meaning that if a practitioner does not uphold the three pure precepts, does not think well, and one's mind is unrestrained and does not follow the right path, one cannot attain liberation, and such a person will suffer a hundred kinds of suffering.

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眾生既受如是百苦，我當云何不修悲心？

「若有眾生於一日夜，能如是觀，是人得心猶如虛空，是人能於一切眾生修集大悲，是人能得身心寂靜。是人不遠正真法界及以法性。如是方便，能得聲聞緣覺眾生緣悲。

「若有菩薩初修道時，作是思惟：『設令我有恒河沙等如須彌身，當以是身為於一人，于無量世受大劇苦，令彼一人得受樂者，我終不悔，亦不退轉于菩提心。』

「復作是念：『假令一切所有眾生，各各執椎如須彌山，來打我身經無量歲。我當忍受不生噁心，乃至一念。』

「復作是念：『是人所受百種之苦，一切眾生亦受是苦，而不知念阿耨多羅三藐三菩提。我今是學阿耨多羅三藐三菩提，云何不受？刀劍火石，亦復如是。若我當於一切眾生生噁心者，諸佛、賢聖當見呵責而作是語：「是人慾得阿耨多羅三藐三菩提，云何如是而不忍辱？」』

「菩薩摩訶薩修凈意者，即是忍辱。忍辱者即是瓔珞精進道性器四財寶，菩薩修集如是忍辱，能凈身心，能凈莊嚴堅固莊嚴，得大智慧，不與聲聞辟支佛共。于諸眾生最為殊勝，一切四魔不得其便，邪不能動，煩惱折減，一切怨仇不能為惡，言辭所說不可窮盡。

「其智甚深猶如大海，精進堅牢如須彌山，等諸眾生如海一味

【現代漢語翻譯】 現代漢語譯本：眾生既然承受如此眾多的痛苦，我怎麼能不修習悲憫之心呢？ 如果眾生在一天一夜中，能夠這樣觀想，這個人就能獲得如同虛空般的心境，這個人能夠對一切眾生修習大悲心，這個人能夠獲得身心寂靜。這個人離真正的法界和法性不遠。通過這樣的方便法門，能夠獲得聲聞（Shravaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，靠自己覺悟的人）的悲憫之心。 如果菩薩在初修行道時，這樣思惟：『假設我擁有像恒河沙一樣多的須彌山（Sumeru，佛教宇宙觀中的中心山）那麼大的身體，我願意用這樣的身體，爲了一個人，在無量世中承受巨大的痛苦，只要能讓那一個人得到快樂，我終究不會後悔，也不會退轉菩提心。』 又這樣想：『假設一切眾生，各自拿著像須彌山一樣大的椎子，來打我的身體，經過無量歲月。我應當忍受，不生起惡念，哪怕是一念。』 又這樣想：『這個人所承受的百種痛苦，一切眾生也承受著這些痛苦，卻不知道唸誦阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。我現在是學習阿耨多羅三藐三菩提，怎麼能不承受這些痛苦呢？刀劍、火焰、石頭，也是如此。如果我對一切眾生生起惡念，諸佛、賢聖會看到並呵責我，說：「這個人想要獲得阿耨多羅三藐三菩提，怎麼能這樣不忍辱呢？」』 菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）修習清凈心，就是忍辱。忍辱就是瓔珞（Yingluo，一種裝飾品）精進道性器四種財寶。菩薩修習這樣的忍辱，能夠清凈身心，能夠清凈莊嚴，堅固莊嚴，獲得大智慧，不與聲聞和辟支佛相同。在一切眾生中最為殊勝，一切四魔（四種障礙修行的魔）都不能得逞，邪惡不能動搖，煩惱減少，一切怨仇不能作惡，言辭所說不可窮盡。 他的智慧深邃如大海，精進堅固如須彌山，對待一切眾生如同海水一般平等一味。

【English Translation】 English version: Since sentient beings endure such numerous sufferings, how can I not cultivate a compassionate heart? If sentient beings can contemplate in this way for one day and one night, that person will attain a mind like the void, that person can cultivate great compassion towards all sentient beings, and that person can attain tranquility of body and mind. That person is not far from the true Dharma realm and Dharma nature. Through such expedient means, one can attain the compassion of Shravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own). If a Bodhisattva, when first embarking on the path of practice, thinks thus: 『Suppose I had bodies as numerous as the sands of the Ganges River, each as large as Mount Sumeru, I would use such a body to endure great suffering for countless eons for the sake of one person, so that that one person could attain happiness. I would never regret it, nor would I retreat from the Bodhi mind.』 And further thinks: 『Suppose all sentient beings, each holding a mallet as large as Mount Sumeru, were to strike my body for countless years. I should endure it without giving rise to any evil thought, not even for a single moment.』 And further thinks: 『The hundred kinds of suffering that this person endures, all sentient beings also endure these sufferings, yet they do not know to recite Anuttara-samyak-sambodhi (supreme perfect enlightenment). I am now learning Anuttara-samyak-sambodhi, how can I not endure these sufferings? Swords, flames, and stones are also the same. If I were to give rise to evil thoughts towards all sentient beings, the Buddhas and Sages would see and rebuke me, saying: 「This person wishes to attain Anuttara-samyak-sambodhi, how can they be so lacking in patience?」』 A Bodhisattva-Mahasattva (great Bodhisattva) who cultivates a pure mind is practicing patience. Patience is the four treasures of the necklace (Yingluo), diligence, the path of Dharma nature, and the vessel. A Bodhisattva who cultivates such patience can purify body and mind, can purify adornment, solidify adornment, attain great wisdom, and is not the same as Shravakas and Pratyekabuddhas. Among all sentient beings, they are the most outstanding. All four Maras (four demons that hinder practice) cannot take advantage, evil cannot move them, afflictions are reduced, all enemies cannot do evil, and the words spoken are inexhaustible. Their wisdom is as profound as the ocean, their diligence is as firm as Mount Sumeru, and they treat all sentient beings with the same equanimity, like the single taste of the ocean.

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，能大利益猶如大地，凈眾垢污猶如清水，能作光明猶如朗日。于眾無礙猶如猛風，世法不污猶如蓮華，下視眾生如金翅鳥，眾生樂見如夏日云，眾生樂受如夏時雨。見無餘求猶病遇醫，壞諸貧窮如如意珠，施眾禪定猶如梵天，生死無礙猶如虛空，示平不平猶如明燈，人天恭敬猶如帝釋。

「若有菩薩起瞋恚心，一切怨賊悉得其便，喪失一切善根財寶，一切眾魔獲得其過，為諸煩惱之所污染，入大闇處失一切善根，為諸聖人之所呵責。若有菩薩起瞋恚心乃至一念，則為喪失一切善法，設我悉受一切眾生無量億數打罵毀辱，乃至不應起一念瞋。何以故？如是眾生不學慈悲。若彼眾生心無瞋打，我當云何修集慈悲？以是義故，眾生瞋時我應生喜。何以故？即是我之悲因緣故。若有善男子、善女人能作是觀，即得不共聲聞緣覺眾生緣悲，亦能疾得阿耨多羅三藐三菩提。

「善男子！復有眾生觀三惡道苦眾生已，修集悲心。復有觀察三界所有諸苦眾生，而修悲心。復有觀察五陰眾生，而修悲心；入界亦爾。

「善男子！以是義故，菩薩摩訶薩欲得阿耨多羅三藐三菩提，當修慈悲。何以故？夫慈悲者，即是一切善法種子。若有眾生得色界身，亦是修集慈悲因緣。若無色身，若聲聞道、若緣覺道、若諸菩薩莊嚴

【現代漢語翻譯】 現代漢語譯本：能帶來巨大利益，如同大地一般；能凈化眾生的污垢，如同清水一般；能帶來光明，如同晴朗的太陽一般。對於一切眾生沒有障礙，如同猛烈的風一般；不被世俗的法則所污染，如同蓮花一般；俯視眾生，如同金翅鳥一般；眾生樂於見到，如同夏日的雲彩一般；眾生樂於接受，如同夏天的雨水一般。見到眾生沒有其他需求，如同病人遇到醫生一般；能破除一切貧窮，如同如意寶珠一般；給予眾生禪定，如同梵天一般；在生死中沒有障礙，如同虛空一般；顯示平等與不平等，如同明燈一般；受到人天恭敬，如同帝釋（Indra，天神之王）一般。 『如果菩薩生起嗔恨心，一切怨敵都會得逞，喪失一切善根和財富，一切魔都會獲得機會，被各種煩惱所污染，進入黑暗之處，失去一切善根，被聖人所呵責。如果菩薩生起嗔恨心，哪怕只是一念，就會喪失一切善法。即使我受到一切眾生無量億次的打罵和侮辱，也不應該生起一念嗔恨。為什麼呢？因為這些眾生不學習慈悲。如果這些眾生心中沒有嗔恨，我又要如何修集慈悲呢？因為這個原因，當衆生嗔恨時，我應該感到歡喜。為什麼呢？因為這正是我的悲心生起的因緣。如果善男子、善女人能夠這樣觀察，就能獲得不與聲聞（Śrāvaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）和眾生相同的悲心，也能迅速獲得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』 『善男子！還有眾生觀察三惡道（three evil realms，地獄、餓鬼、畜生）受苦的眾生后，修集悲心。還有觀察三界（three realms，欲界、色界、無色界）所有受苦的眾生，而修悲心。還有觀察五陰（five aggregates，色、受、想、行、識）眾生，而修悲心；入界（dhātu，界）也是如此。 『善男子！因為這個原因，菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）想要獲得阿耨多羅三藐三菩提，應當修習慈悲。為什麼呢？因為慈悲是一切善法的種子。如果有眾生得到色身（rūpa-kāya，物質身體），也是修集慈悲的因緣。如果沒有色身，無論是聲聞道、緣覺道，還是諸菩薩的莊嚴，

【English Translation】 English version: Able to bring great benefit, like the earth; able to purify the defilements of beings, like clear water; able to bring light, like the bright sun. Unobstructed to all beings, like a fierce wind; undefiled by worldly laws, like a lotus flower; looking down upon beings, like a garuda (a mythical bird); pleasing to beings to see, like summer clouds; pleasing to beings to receive, like summer rain. Seeing no other needs in beings, like a patient meeting a doctor; able to destroy all poverty, like a wish-fulfilling jewel; giving beings samadhi (meditative absorption), like Brahma (a Hindu deity); unobstructed in birth and death, like empty space; showing equality and inequality, like a bright lamp; respected by humans and gods, like Indra (king of the gods). 'If a Bodhisattva (a being on the path to Buddhahood) generates anger, all enemies will take advantage, losing all roots of goodness and wealth, all demons will gain opportunities, being defiled by various afflictions, entering a dark place, losing all roots of goodness, and being rebuked by the sages. If a Bodhisattva generates anger, even for a single thought, they will lose all good dharmas (teachings). Even if I were to receive countless beatings, scoldings, and insults from all beings, I should not generate a single thought of anger. Why? Because these beings do not learn compassion. If these beings had no anger in their hearts, how would I cultivate compassion? For this reason, when beings are angry, I should feel joy. Why? Because this is the very cause of my compassion arising. If a good man or good woman can observe in this way, they will obtain compassion that is not shared with Śrāvakas (hearers of the Buddha's teachings), Pratyekabuddhas (solitary realizers), and ordinary beings, and they will also quickly attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).' 'Good man! There are also beings who, after observing the suffering beings in the three evil realms (hell, hungry ghosts, and animals), cultivate compassion. There are also those who observe all suffering beings in the three realms (desire realm, form realm, and formless realm) and cultivate compassion. There are also those who observe the beings of the five aggregates (form, feeling, perception, mental formations, and consciousness) and cultivate compassion; the same is true for entering the dhātu (elements).' 'Good man! For this reason, a Bodhisattva-mahāsattva (great Bodhisattva) who wishes to attain Anuttarā-samyak-saṃbodhi should cultivate loving-kindness and compassion. Why? Because loving-kindness and compassion are the seeds of all good dharmas. If beings obtain a rūpa-kāya (physical body), it is also a cause for cultivating loving-kindness and compassion. If there is no physical body, whether it is the path of the Śrāvakas, the path of the Pratyekabuddhas, or the adornments of the Bodhisattvas,

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堅固行六波羅蜜，調伏眾生得無生忍，成阿耨多羅三藐三菩提，皆因慈悲種子因緣。」

說是慈悲因緣法時，明星菩薩得無生法忍，是忍不與緣覺聲聞共之；八萬四千眾生得如法忍；五萬五千那由他眾生髮阿耨多羅三藐三菩提心；十萬八千眾生得不退心；二萬衆產生就慈悲；五千比丘得阿羅漢果；五百比丘尼盡一切漏；十萬億眾生破大邪見得正見心。

爾時，世尊告無勝意童子：「善男子！過去有佛名發功德意，亦說如是大慈大悲。」

無勝意童子言：「世尊！所言如者云何名如？」

佛言：「善男子！遠離身相名之為如。」

無勝意童子言：「所言身者即是實性，即是寂靜，即是法界，即是無漏，即是無盡。」

佛言：「善男子！如身者即是一切眾生之身，即是過去未來邊際，即是寂靜。」

無勝意童子言：「世尊！若一切佛如即是身。」

佛言：「善哉，善哉！善男子！如是法界，無有增減，三世平等，不生不出不滅，猶如虛空，如身亦如是。」說是法時，三萬眾生得如法忍。

爾時，世尊告明星菩薩言：「善男子！云何修集緣眾生喜？善男子！若有菩薩不修慈悲，不念眾生所有樂相，乃至不觀三趣三界所有諸苦，而亦觀於五陰出滅。如是觀已生於喜心

【現代漢語翻譯】 現代漢語譯本 『通過堅定地修行六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），調伏眾生，獲得無生法忍（對一切法不生不滅的領悟），成就阿耨多羅三藐三菩提（無上正等正覺），這一切都源於慈悲的種子因緣。』 當佛陀宣說慈悲因緣法時，明星菩薩獲得了無生法忍，這種領悟不是緣覺（獨自覺悟者）和聲聞（聽聞佛法而覺悟者）所能達到的；八萬四千眾生獲得瞭如法忍（符合真理的領悟）；五萬五千那由他（極大的數字）眾生髮起了阿耨多羅三藐三菩提心（追求無上正等正覺的心）；十萬八千眾生獲得了不退轉心（永不退失菩提心）；二萬衆產生就了慈悲；五千比丘（出家男眾）證得了阿羅漢果（斷盡煩惱的聖者）；五百比丘尼（出家女眾）斷盡了一切煩惱；十萬億眾生破除了大邪見，獲得了正見之心。 這時，世尊告訴無勝意童子：『善男子！過去有一尊佛，名為發功德意，他也宣說了這樣的大慈大悲。』 無勝意童子說：『世尊！您所說的「如」是什麼意思呢？』 佛說：『善男子！遠離一切身相，就叫做「如」。』 無勝意童子說：『您所說的身，就是實性，就是寂靜，就是法界（宇宙萬法的本體），就是無漏（沒有煩惱），就是無盡。』 佛說：『善男子！身，就是一切眾生的身，就是過去未來的邊際，就是寂靜。』 無勝意童子說：『世尊！如果一切佛的「如」就是身。』 佛說：『善哉，善哉！善男子！法界就是這樣，沒有增減，三世平等，不生不滅，猶如虛空，身也是如此。』當佛陀宣說此法時，三萬眾生獲得瞭如法忍。 這時，世尊告訴明星菩薩：『善男子！如何修集緣眾生喜？善男子！如果有菩薩不修慈悲，不念眾生所有的快樂，甚至不觀察三趣（地獄、餓鬼、畜生）三界（欲界、色界、無色界）所有的痛苦，卻觀察五陰（色、受、想、行、識）的生滅。這樣觀察后，就會生起喜悅之心。』

【English Translation】 English version 'Firmly practicing the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom), subduing sentient beings, attaining the non-origination forbearance (understanding of the non-arising and non-ceasing of all dharmas), and achieving Anuttara-samyak-sambodhi (supreme perfect enlightenment), all of these are due to the causal conditions of the seeds of loving-kindness and compassion.' When the Buddha was expounding the Dharma of the causal conditions of loving-kindness and compassion, the Bodhisattva Bright Star attained the non-origination forbearance, which is not shared by Pratyekabuddhas (those who attain enlightenment on their own) and Sravakas (those who attain enlightenment by hearing the Dharma); eighty-four thousand sentient beings attained the forbearance of the Dharma; fifty-five thousand nayutas (a very large number) of sentient beings generated the mind of Anuttara-samyak-sambodhi (the mind seeking supreme perfect enlightenment); one hundred and eight thousand sentient beings attained the non-retrogressing mind (a mind that never retreats from the path to enlightenment); twenty thousand sentient beings achieved loving-kindness and compassion; five thousand Bhikkhus (monks) attained the Arhat fruit (a saint who has extinguished all afflictions); five hundred Bhikkhunis (nuns) exhausted all outflows; and one hundred trillion sentient beings broke through great wrong views and attained the mind of right view. At that time, the World Honored One said to the youth Unsurpassed Intent: 'Good man! In the past, there was a Buddha named Merit-Generating Intent, who also expounded such great loving-kindness and compassion.' The youth Unsurpassed Intent said: 'World Honored One! What is meant by the term 「suchness」?' The Buddha said: 'Good man! To be apart from all forms of the body is called 「suchness.」' The youth Unsurpassed Intent said: 'What is called the body is the true nature, is stillness, is the Dharmadhatu (the realm of all phenomena), is without outflows (free from afflictions), and is without end.' The Buddha said: 'Good man! The body is the body of all sentient beings, is the boundary of the past and future, and is stillness.' The youth Unsurpassed Intent said: 'World Honored One! If the 「suchness」 of all Buddhas is the body.' The Buddha said: 'Excellent, excellent! Good man! The Dharmadhatu is like this, without increase or decrease, equal in the three times, not arising, not ceasing, like empty space, and the body is also like this.' When the Buddha expounded this Dharma, thirty thousand sentient beings attained the forbearance of the Dharma. At that time, the World Honored One said to the Bodhisattva Bright Star: 'Good man! How does one cultivate the joy that arises from sentient beings? Good man! If a Bodhisattva does not cultivate loving-kindness and compassion, does not think of the happiness of sentient beings, and does not even observe the sufferings of the three realms (desire realm, form realm, formless realm) and the three destinies (hell, hungry ghosts, animals), but observes the arising and ceasing of the five skandhas (form, feeling, perception, mental formations, consciousness). Having observed in this way, joy will arise.'

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，但樂觀法，觀已生喜，如是喜心願及眾生，是名為喜。」

「世尊！云何修舍？」

「善男子！若有菩薩不修慈悲及以喜心，修舍念舍父母，乃至聲聞、緣覺、菩薩、諸佛修是舍時，遠離一切愛瞋法心，是人修集空無相愿。既修集已，不久定當得入涅槃。若人修集如是等四無量心，是人則為十方諸佛、菩薩、天、龍、夜叉、剎利、婆羅門、毗舍、首陀、比丘、比丘尼、優婆塞、優婆夷之所供養。隨有國土，若四部眾修集如是四無量心，其土則已遠離一切衰禍之相，其中眾生樂離惡法、受持善法。

「善男子！四無量心，具足如是無量福德。」

大方等大集經虛空目分中辟支佛乘品第七

無勝意童子復白佛言：「世尊！修緣覺乘比丘、比丘尼、優婆塞、優婆夷、善男子、善女人，云何修集慈悲喜捨？」

佛言：「善男子！若有修集辟支佛乘比丘、比丘尼、優婆塞、優婆夷、善男子、善女人，觀眾生樂，解眾生樂，念法緣慈，終不憶念緣眾生慈，如自心中所受樂事，亦愿眾生同共得之。觀法平等，觀樂平等，觀心平等，觀如平等。如是觀已，乃至不於一人生惡。設有因緣生噁心者，應作是念：『若我于彼生噁心者，云何當得阿耨多羅三藐三菩提？菩薩摩訶薩成就無量純善功德，若

【現代漢語翻譯】 現代漢語譯本 『但樂觀法，觀察已生起的喜悅，如此喜悅之心願及於眾生，這稱為喜。』

『世尊！如何修習舍？』

『善男子！如果有菩薩不修習慈悲以及喜悅之心，修習舍時，念舍父母，乃至聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，靠自己覺悟的人）、菩薩（bodhisattva，以覺悟眾生為目標的人）、諸佛，修習這種舍時，遠離一切愛慾和嗔恨的法心，這個人修習空、無相、無愿。既然修習了，不久必定能夠進入涅槃（nirvana，解脫生死輪迴的境界）。如果有人修習像這樣的四無量心，這個人就會受到十方諸佛、菩薩、天、龍、夜叉（yaksa，一種鬼神）、剎帝利（ksatriya，古印度四大種姓之一，武士階層）、婆羅門（brahmana，古印度四大種姓之一，祭司階層）、毗舍（vaisya，古印度四大種姓之一，商人階層）、首陀（sudra，古印度四大種姓之一，奴隸階層）、比丘（bhikkhu，男性出家人）、比丘尼（bhikkhuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）的供養。無論哪個國土，如果四部眾修習像這樣的四無量心，那個國土就已經遠離一切衰敗和災禍的跡象，其中的眾生樂於遠離惡法，接受和奉持善法。

『善男子！四無量心，具備如此無量的福德。』

《大方等大集經》虛空目分中辟支佛乘品第七

無勝意童子再次對佛說：『世尊！修習緣覺乘的比丘、比丘尼、優婆塞、優婆夷、善男子、善女人，如何修習慈悲喜捨？』

佛說：『善男子！如果有修習辟支佛乘的比丘、比丘尼、優婆塞、優婆夷、善男子、善女人，觀察眾生的快樂，理解眾生的快樂，念法緣慈，始終不憶念緣眾生的慈，如同自己心中所感受的快樂，也希望眾生共同得到。觀察法平等，觀察樂平等，觀察心平等，觀察如平等。這樣觀察之後，乃至不對任何一個人生起惡念。如果有因緣生起噁心，應當這樣想：『如果我對他們生起噁心，如何能夠得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）？菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）成就無量純善的功德，如果』

【English Translation】 English version 'But with an optimistic approach, observe the joy that has arisen, and with such a joyful heart, wish it upon all beings; this is called joy.'

'World Honored One! How does one cultivate equanimity?'

'Good man! If a Bodhisattva does not cultivate loving-kindness, compassion, and joy, but cultivates equanimity, contemplating the abandonment of parents, and even Sravakas (those who hear and practice the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), Bodhisattvas (those who seek enlightenment for all beings), and all Buddhas, when cultivating this equanimity, they distance themselves from all attachments and hatred in their minds. Such a person cultivates emptiness, signlessness, and wishlessness. Having cultivated these, they will soon attain Nirvana (the state of liberation from the cycle of rebirth). If one cultivates these four immeasurable minds, they will be honored by all Buddhas, Bodhisattvas, Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Kshatriyas (warrior caste), Brahmins (priest caste), Vaishyas (merchant caste), Shudras (laborer caste), Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners) in the ten directions. In any country where the four assemblies cultivate these four immeasurable minds, that land will be free from all signs of decline and misfortune, and the beings within will be happy to abandon evil and embrace good.

'Good man! The four immeasurable minds possess such immeasurable merit.'

The Seventh Chapter on the Pratyekabuddha Vehicle in the Section on the Eye of Space of the Great Vaipulya Mahasamghata Sutra

The youth No-Victory-Intent again said to the Buddha, 'World Honored One! How do Bhikkhus, Bhikkhunis, Upasakas, Upasikas, good men, and good women who cultivate the Pratyekabuddha Vehicle cultivate loving-kindness, compassion, joy, and equanimity?'

The Buddha said, 'Good man! If there are Bhikkhus, Bhikkhunis, Upasakas, Upasikas, good men, and good women who cultivate the Pratyekabuddha Vehicle, they observe the happiness of beings, understand the happiness of beings, and contemplate the Dharma-based loving-kindness, never recalling loving-kindness based on beings. Just as they experience joy in their own hearts, they also wish that all beings may attain it together. They observe the equality of Dharma, the equality of joy, the equality of mind, and the equality of suchness. Having observed in this way, they will not even generate evil thoughts towards a single being. If there is a cause for evil thoughts to arise, they should think, 『If I generate evil thoughts towards them, how can I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)? A Bodhisattva-Mahasattva (great Bodhisattva) achieves immeasurable pure and virtuous merits, if』

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於一人生瞋噁心，尚不能得阿耨多羅三藐三菩提，況我未成諸善功德？』以是因緣，修眾生慈及法緣慈，悲喜舍心亦復如是。

「善男子！若有欲學緣覺乘者，應如是修慈悲喜捨。」

說是法時，六萬億眾生得住初地，或得二地三地四地五地；或有眾生得無生忍；或有獲得辟支佛道及聲聞道；無量眾生髮阿耨多羅三藐三菩提心。

大方等大集經虛空目分中聖無礙智品第八

爾時，眾中有一童子名虛空聲，白佛言：「世尊！云何菩薩莊嚴無上菩提之道？修一切智目方便無緣梵行，一切法目方便無緣梵行，一切陰入界方便，解脫方便，三昧方便，陀羅尼方便，得忍方便，諸地方便？

「世尊！云何菩薩摩訶薩修一切智目門，同虛空慧度于彼岸無緣梵行，越度四流斷四魔系？」

佛言：「善哉，善哉！善男子！汝今能入四無量海，欲度眾生於生死河，是故今者發如是問，復欲不斷佛大智海。

「善男子！十方佛土，若有菩薩，同共汝行三昧智慧，我說法時，如是等輩悉為明證。若無如是菩薩證者，我則不說無緣梵行。何以故？我若說者，多於是中而生疑心，若有未得無緣梵行亦復生疑。以是義故，不應宣說。」

爾時，世尊即入三昧，其三昧名虛空幢，入已面門出大光明

【現代漢語翻譯】 現代漢語譯本：'如果一個人心中生起嗔恨的惡念，尚且不能證得阿耨多羅三藐三菩提（無上正等正覺），更何況我還沒有成就各種善功德呢？'因為這個原因，應當修習對眾生的慈愛以及對法的緣慈，悲、喜、舍心也應當如此修習。 『善男子！如果有人想要學習緣覺乘（pratyekabuddha-yāna），應當這樣修習慈悲喜捨。』 當佛陀宣說此法時，六萬億眾生安住于初地（bhūmi），或者證得二地、三地、四地、五地；有的眾生證得無生忍（anutpattika-dharma-kṣānti）；有的獲得辟支佛道（pratyekabuddha-bodhi）以及聲聞道（śrāvaka-yāna）；無量眾生髮起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta）。 《大方等大集經》虛空目分中聖無礙智品第八 當時，大眾中有一位童子名叫虛空聲，對佛說：『世尊！菩薩如何莊嚴無上菩提之道？如何修習一切智目（sarvajña-cakṣus）的方便無緣梵行（anālambana-brahmacarya），一切法目（sarva-dharma-cakṣus）的方便無緣梵行，一切陰（skandha）、入（āyatana）、界（dhātu）的方便，解脫（vimokṣa）的方便，三昧（samādhi）的方便，陀羅尼（dhāraṇī）的方便，得忍（kṣānti）的方便，以及諸地（bhūmi）的方便？』 『世尊！菩薩摩訶薩（bodhisattva-mahāsattva）如何修習一切智目門，以如同虛空的智慧度過彼岸，修習無緣梵行，超越四流（catasraḥ oghāḥ），斷除四魔系（catvāri mārabandhanāni）？』 佛說：『善哉，善哉！善男子！你現在能夠進入四無量海（catasraḥ apramāṇāḥ），想要度脫眾生於生死河流，因此今天發起這樣的提問，又想要不斷絕佛陀的大智慧海。 『善男子！十方佛土，如果有菩薩，和你一同修習三昧智慧，我說法時，這些菩薩都將作為明證。如果沒有這樣的菩薩作為證明，我就不會宣說無緣梵行。為什麼呢？如果我宣說，很多人會因此產生疑惑，如果有人沒有證得無緣梵行也會產生疑惑。因為這個原因，不應當宣說。』 當時，世尊即刻進入三昧，這個三昧名為虛空幢（gaganadhvaja），進入三昧后，面門放出大光明。

【English Translation】 English version: 'If a person generates an evil thought of anger, they still cannot attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), how much more so when I have not yet accomplished all virtuous merits?' Because of this reason, one should cultivate loving-kindness towards all beings and the loving-kindness of dharma, and the hearts of compassion, joy, and equanimity should also be cultivated in the same way. 'Good man! If there are those who wish to learn the Pratyekabuddha-yana (vehicle of the solitary buddha), they should cultivate loving-kindness, compassion, joy, and equanimity in this way.' When the Buddha was expounding this Dharma, sixty trillion beings dwelled in the first bhūmi (stage), or attained the second, third, fourth, or fifth bhūmi; some beings attained Anutpattika-dharma-kṣānti (the patience of non-arising); some attained Pratyekabuddha-bodhi (enlightenment of the solitary buddha) and the Śrāvaka-yāna (vehicle of the hearers); countless beings generated the Anuttara-samyak-sambodhi-citta (mind of supreme perfect enlightenment). The Eighth Chapter, 'The Holy Unobstructed Wisdom,' in the 'Eye of Space' Section of the Mahāvaipulya Mahāsaṃnipāta Sūtra At that time, there was a youth named Space Voice in the assembly, who said to the Buddha: 'World Honored One! How does a Bodhisattva adorn the path of supreme Bodhi? How does one cultivate the expedient Anālambana-brahmacarya (unsupported pure conduct) of the Sarvajña-cakṣus (eye of omniscience), the expedient Anālambana-brahmacarya of the Sarva-dharma-cakṣus (eye of all dharmas), the expedients of all skandha (aggregates), āyatana (sense bases), and dhātu (elements), the expedients of vimokṣa (liberation), the expedients of samādhi (concentration), the expedients of dhāraṇī (mantras), the expedients of attaining kṣānti (patience), and the expedients of the bhūmi (stages)?' 'World Honored One! How does a Bodhisattva-mahāsattva (great bodhisattva) cultivate the door of the eye of omniscience, cross over to the other shore with wisdom like space, cultivate unsupported pure conduct, transcend the four oghāḥ (floods), and sever the four mārabandhanāni (bonds of Māra)?' The Buddha said: 'Excellent, excellent! Good man! You are now able to enter the four apramāṇāḥ (immeasurables), wishing to liberate beings from the river of birth and death, therefore today you have raised such a question, and also wish to not cut off the great wisdom ocean of the Buddha.' 'Good man! In the Buddha lands of the ten directions, if there are Bodhisattvas who cultivate samādhi and wisdom together with you, when I expound the Dharma, these beings will all serve as clear witnesses. If there are no such Bodhisattvas to serve as witnesses, I will not expound unsupported pure conduct. Why is that? If I were to expound it, many would generate doubts because of it, and if there are those who have not attained unsupported pure conduct, they would also generate doubts. Because of this reason, it should not be expounded.' At that time, the World Honored One immediately entered samādhi, this samādhi was named Gaganadhvaja (banner of space), and after entering samādhi, great light emanated from his face.

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，其明種種遍照十方諸佛世界，蔽于日月令不復現。其光明中出大聲言：「娑婆世界釋迦牟尼，為諸眾生宣說梵行壞諸煩惱，說聲聞乘辟支佛乘無緣梵行。無量眾生及諸菩薩，次第而坐聽受正法，亦說清凈菩提之行。為欲利益無量眾生，故作大集說種種行，無量眾生獲得一生及以後生。」

十方眾生聞是語已，一切悉集娑婆世界。或有菩薩現真金身雨于金沙，或現銀身雨于銀沙，或琉璃身雨琉璃沙，或頗梨身雨頗梨沙，或沉水身雨沉水沙，或栴檀身雨栴檀沙，或多摩羅跋身雨多摩羅跋沙，供養于佛。供養已畢，頭面敬禮，卻坐一面。

爾時，世尊告虛空聲童子：「善男子！今日十方諸大菩薩，其中或有得法忍者，得無生忍一生後生，悉為我證如是菩薩修集慈悲喜捨之心，了了通達諸法之性，亦能遠離身相業相。其心不著有為無為，亦不貪著眼乃至意色乃至法，至心修集無緣梵行。無諸覺觀不生憍慢，無所貪著知真實性，觀一切法皆悉平等。

「所謂三世、三界、三戒，亦得增長大慈大悲大喜大舍。一切眾生，遠離三界陰入界等，離一切字聚名聚句聚有為之法。作是觀時，即得具足大慈大悲大喜大舍，修集同空三昧梵行六波羅蜜，諸佛護念。具善方便住第三忍，過於聲聞辟支佛道，遠離一切眼色因緣

【現代漢語翻譯】 現代漢語譯本：其光明遍照十方諸佛世界，遮蔽日月使其不再顯現。光明中發出洪亮的聲音說：『娑婆世界（Saha world，指我們所處的這個世界）的釋迦牟尼（Sakyamuni，佛教創始人）正在為眾生宣說清凈的修行，以破除各種煩惱，他所說的聲聞乘（Sravakayana，小乘佛教）和辟支佛乘（Pratyekabuddhayana，緣覺乘）並非究竟的清凈修行。無數的眾生和菩薩依次而坐，聽受正法，也宣說清凈的菩提（Bodhi，覺悟）之行。爲了利益無量眾生，所以舉行大法會，宣說種種修行，使無量眾生獲得今生和來生的利益。』 十方世界的眾生聽到這些話后，都聚集到娑婆世界。有的菩薩顯現真金色身，降下金沙；有的顯現銀色身，降下銀沙；有的顯現琉璃身，降下琉璃沙；有的顯現頗梨身，降下頗梨沙；有的顯現沉水香身，降下沉水香沙；有的顯現栴檀香身，降下栴檀香沙；有的顯現多摩羅跋香身，降下多摩羅跋香沙，以此供養佛。供養完畢后，他們向佛頂禮，然後退坐一旁。 這時，世尊告訴虛空聲童子：『善男子！今天十方世界的大菩薩們，其中有的已經證得法忍（Dharma-ksanti，對佛法的忍可），證得無生忍（Anutpattika-dharma-ksanti，對諸法不生不滅的忍可），獲得一生補處（Ekajati-pratibaddha，指下一生即可成佛的菩薩）的果位。我為這些菩薩作證，他們修集慈悲喜捨四無量心（Catvari apramanani，四種廣大的心境），完全通達諸法的本性，也能遠離身相和業相。他們的心不執著于有為法（Samskrta-dharma，因緣和合而生的法）和無為法（Asamskrta-dharma，不生不滅的法），也不貪著眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六塵，他們至心修集無緣的清凈修行。他們沒有覺觀（Vitarka-vicara，粗細的思慮），不生驕慢，沒有貪著，了知諸法的真實本性，觀察一切法都是平等的。』 『所謂三世（過去、現在、未來）、三界（欲界、色界、無色界）、三戒（律儀戒、攝善法戒、饒益有情戒），也能增長大慈、大悲、大喜、大舍。一切眾生，遠離三界、五陰（Skandha，構成人身的五種要素）、十二入（Ayatana，六根和六塵）、十八界（Dhatu，六根、六塵和六識）等，遠離一切文字、名稱、語句等有為之法。作這樣的觀想時，就能具足大慈、大悲、大喜、大舍，修集同空三昧（Samadhi，禪定）的清凈修行，成就六波羅蜜（Paramita，到達彼岸的六種方法），得到諸佛的護念。他們以善巧方便安住于第三忍，超越聲聞和辟支佛的境界，遠離一切眼和色的因緣。』

【English Translation】 English version: Its light shines throughout the Buddha worlds in the ten directions, obscuring the sun and moon so that they no longer appear. From within the light, a great voice proclaims: 'Sakyamuni (the founder of Buddhism) in the Saha world (this world we inhabit) is expounding pure conduct for all beings, destroying all afflictions. He teaches the Sravakayana (the Vehicle of Hearers, Hinayana Buddhism) and Pratyekabuddhayana (the Vehicle of Solitary Buddhas), which are not the ultimate pure conduct. Countless beings and Bodhisattvas are seated in order, listening to the true Dharma, and he also speaks of the pure practice of Bodhi (enlightenment). To benefit countless beings, he holds a great assembly and speaks of various practices, enabling countless beings to attain benefits in this life and future lives.' Upon hearing these words, beings from the ten directions gather in the Saha world. Some Bodhisattvas manifest golden bodies and rain down golden sand; others manifest silver bodies and rain down silver sand; some manifest lapis lazuli bodies and rain down lapis lazuli sand; some manifest crystal bodies and rain down crystal sand; some manifest aloeswood bodies and rain down aloeswood sand; some manifest sandalwood bodies and rain down sandalwood sand; some manifest tamala-bark bodies and rain down tamala-bark sand, offering these to the Buddha. After making their offerings, they bow their heads in reverence and sit to one side. At that time, the World Honored One said to the youth Voice of Space: 'Good man! Today, among the great Bodhisattvas from the ten directions, some have attained Dharma-ksanti (acceptance of the Dharma), attained Anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas), and achieved the position of Ekajati-pratibaddha (a Bodhisattva who will become a Buddha in their next life). I bear witness to these Bodhisattvas who cultivate the four immeasurables of loving-kindness, compassion, joy, and equanimity (Catvari apramanani), fully comprehend the nature of all dharmas, and are able to distance themselves from the marks of the body and the marks of karma. Their minds are not attached to conditioned dharmas (Samskrta-dharma, dharmas that arise from causes and conditions) or unconditioned dharmas (Asamskrta-dharma, dharmas that do not arise or cease), nor are they attached to the six sense organs (eye, ear, nose, tongue, body, and mind) or the six sense objects (form, sound, smell, taste, touch, and dharma). They wholeheartedly cultivate pure conduct without conditions. They have no coarse or subtle thoughts (Vitarka-vicara), do not give rise to arrogance, have no attachments, know the true nature of all dharmas, and perceive all dharmas as equal.' 'The so-called three times (past, present, and future), three realms (desire realm, form realm, and formless realm), and three precepts (precepts of discipline, precepts of gathering good dharmas, and precepts of benefiting sentient beings) also increase great loving-kindness, great compassion, great joy, and great equanimity. All beings distance themselves from the three realms, the five aggregates (Skandha, the five components of a person), the twelve sense bases (Ayatana, the six sense organs and six sense objects), the eighteen realms (Dhatu, the six sense organs, six sense objects, and six consciousnesses), and all conditioned dharmas such as words, names, and sentences. When they contemplate in this way, they will fully possess great loving-kindness, great compassion, great joy, and great equanimity, cultivate pure conduct in the Samadhi (meditative absorption) of emptiness, accomplish the six Paramitas (perfections), and be protected by all Buddhas. With skillful means, they abide in the third forbearance, surpassing the realms of Sravakas and Pratyekabuddhas, and are far removed from the causes and conditions of the eye and form.'

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乃至一切意法因緣。觀法界如隨順不倒，獲得大慈大悲等力。于諸法中得大自在，而於生死不生厭悔，有大力勢調伏眾生，於三乘中得智方便，能雨法雨得無礙智，解諸眾生異語方便。善男子！是名聖目陀羅尼，具無礙智修集梵行。

「善男子！若有菩薩修是梵行，如是菩薩常得見佛，能具佛法凈佛世界，性凈、眾凈、行凈、智凈、意凈，供養亦凈，能具十地，次第當坐如來法座，如是名為清凈法行，是名如來，是名世尊，名過四潮，名菩提道，能得菩提轉大法輪。

「云何名為一切智耶？若智慧觀一切平等，眾生平等、三世平等、不倒平等，如是等一切法見虛空目，見法虛空目，見無行虛空目，見性虛空目，見如空虛空目，見如內空虛空目，見如外空虛空目，見如內外空虛空目，見如大空虛空目，見如第一義空虛空目，見如有為空虛空目，見如無為空虛空目，見如畢竟空虛空目，見如無始空虛空目，見如性空虛空目，見如散空虛空目，見如自性空虛空目，見如一切法空虛空目，見如無所覺空虛空目，見如無法空虛空目，見如無性空虛空目，見如無法有法空虛空目，見如實性空虛空目，見如無相無愿虛空目，見如一切法無邊無處虛空目，見如大慈大悲虛空目，見一切知見虛空目，見一切智。如是見已轉正

【現代漢語翻譯】 現代漢語譯本：乃至一切意念和法產生的因緣。觀察法界如同隨順而不顛倒，獲得大慈大悲等力量。在一切法中得到大自在，對於生死不產生厭惡和後悔，有強大的力量調伏眾生，在聲聞乘、緣覺乘和菩薩乘這三乘中獲得智慧和方便，能夠降下法雨，得到無礙的智慧，理解眾生不同的語言和表達方式。善男子！這稱為聖目陀羅尼（一種能增長智慧和功德的陀羅尼），具備無礙的智慧，修習清凈的梵行。 善男子！如果有菩薩修習這種梵行，這樣的菩薩常常能夠見到佛，能夠具足佛法，清凈佛的世界，自身清凈、大眾清凈、行為清凈、智慧清凈、意念清凈，供養也清凈，能夠具足十地（菩薩修行的十個階段），次第地坐上如來的法座，這稱為清凈的法行，是如來，是世尊，超越四種瀑流（欲流、有流、見流、無明流），是菩提道，能夠證得菩提，轉大法輪。 什麼叫做一切智呢？如果智慧能夠觀察一切平等，眾生平等、過去現在未來三世平等、不顛倒的平等，像這樣觀察一切法，見到虛空如同眼睛，見到法如同虛空眼睛，見到無行如同虛空眼睛，見到自性如同虛空眼睛，見到如如如同虛空眼睛，見到如內空如同虛空眼睛，見到如外空如同虛空眼睛，見到如內外空如同虛空眼睛，見到如大空如同虛空眼睛，見到如第一義空如同虛空眼睛，見到如有為空如同虛空眼睛，見到如無為空如同虛空眼睛，見到如畢竟空如同虛空眼睛，見到如無始空如同虛空眼睛，見到如自性空如同虛空眼睛，見到如散空如同虛空眼睛，見到如自性空如同虛空眼睛，見到如一切法空如同虛空眼睛，見到如無所覺空如同虛空眼睛，見到如無法空如同虛空眼睛，見到如無性空如同虛空眼睛，見到如無法有法空如同虛空眼睛，見到如實性空如同虛空眼睛，見到如無相無愿如同虛空眼睛，見到如一切法無邊無處如同虛空眼睛，見到如大慈大悲如同虛空眼睛，見到一切知見如同虛空眼睛，見到一切智。像這樣見到之後，轉入正道。

【English Translation】 English version: Even the causes and conditions arising from all thoughts and dharmas. Observing the dharma realm as compliant and not inverted, one obtains the power of great compassion and great mercy. In all dharmas, one attains great freedom, and towards birth and death, one does not generate aversion or regret. One has great power to subdue sentient beings, and in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), one obtains wisdom and skillful means. One can rain down the dharma rain, obtain unobstructed wisdom, and understand the different languages and expressions of sentient beings. Good man! This is called the Holy Mudra Dharani (a dharani that increases wisdom and merit), possessing unobstructed wisdom, and cultivating pure conduct. Good man! If a Bodhisattva cultivates this pure conduct, such a Bodhisattva will always be able to see the Buddha, be able to fulfill the Buddha's teachings, purify the Buddha's world, with self-purity, assembly purity, conduct purity, wisdom purity, thought purity, and offerings also pure. One can fulfill the ten bhūmis (ten stages of Bodhisattva practice), and in due order, sit on the Tathagata's dharma seat. This is called pure dharma practice, is called Tathagata, is called World Honored One, transcends the four floods (sensuality, existence, views, and ignorance), is the path to Bodhi, able to attain Bodhi, and turn the great dharma wheel. What is called all-knowing wisdom? If wisdom can observe all equality, the equality of sentient beings, the equality of the three times (past, present, and future), the equality of non-inversion, observing all dharmas in this way, seeing emptiness as an eye, seeing dharma as an emptiness eye, seeing no-action as an emptiness eye, seeing nature as an emptiness eye, seeing suchness as an emptiness eye, seeing inner emptiness as an emptiness eye, seeing outer emptiness as an emptiness eye, seeing inner and outer emptiness as an emptiness eye, seeing great emptiness as an emptiness eye, seeing ultimate emptiness as an emptiness eye, seeing conditioned emptiness as an emptiness eye, seeing unconditioned emptiness as an emptiness eye, seeing ultimate emptiness as an emptiness eye, seeing beginningless emptiness as an emptiness eye, seeing nature emptiness as an emptiness eye, seeing scattered emptiness as an emptiness eye, seeing self-nature emptiness as an emptiness eye, seeing all dharma emptiness as an emptiness eye, seeing unperceived emptiness as an emptiness eye, seeing no-dharma emptiness as an emptiness eye, seeing no-nature emptiness as an emptiness eye, seeing no-dharma yet dharma emptiness as an emptiness eye, seeing true nature emptiness as an emptiness eye, seeing no-form no-wish as an emptiness eye, seeing all dharmas boundless and without place as an emptiness eye, seeing great compassion and great mercy as an emptiness eye, seeing all knowledge and views as an emptiness eye, seeing all-knowing wisdom. Having seen in this way, one turns to the right path.

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法輪，是名不共眾生法界，是名一切智，名佛境界。」

說是無緣梵行時，九萬二千眾產生就是法，恒河沙等眾生得如法忍，恒沙眾生遠離垢穢得法眼凈，一千比丘得阿羅漢果，無量人天發阿耨多羅三藐三菩提心。

大方等大集經虛空目分中護法品第九

爾時，一切欲色界天，以妙香華幢蓋伎樂供養于佛，白佛言：「世尊！如來先已於閻浮提轉正法輪，今復於此大寶坊中轉大法輪，為菩提行故。」

一切大眾復作是言：「如來境界不可思議。何以故？如來在此大寶坊中轉法輪時，十方無量佛世界中所有菩薩悉來集此，為聽如是虛空目法行。」

爾時，文殊師利童子、金剛山童子、無勝幢童子、無勝意童子、虛空聲童子，如是等童子其數九萬二千億，白佛言：「世尊！唯愿如來以願力故，令是虛空目法行久住於此娑婆世界及十方土無有滅沒。何以故？如是法中說三梵行。菩薩若行如是三行，即得阿耨多羅三藐三菩提。」

佛言：「善男子！南方世界金剛光明功德如來、西方世界智幢如來、北方世界發光功德如來、東方世界寶蓋光明功德如來，是四如來以先有愿，以是愿故，是經后當流佈十方，令諸菩薩悉得修行如是三行。我今以此正法，付囑四大天王、功德天女、四大龍王、誠實

【現代漢語翻譯】 現代漢語譯本 『法輪』，這名稱是指不與眾生共通的法界，也指一切智慧，是佛的境界。 當佛陀宣說這無緣梵行時，九萬二千眾生證悟了法，如恒河沙數般的眾生獲得瞭如法忍，如恒河沙數般的眾生遠離了垢穢，得到了法眼清凈，一千位比丘證得了阿羅漢果，無數的人天發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 出自《大方等大集經》虛空目分中的護法品第九 當時，一切欲界天（指欲界諸天）以美妙的香、花、幢、蓋、伎樂供養佛陀，並對佛說：『世尊！如來先前已在閻浮提（指我們所處的這個世界）轉了正法輪，現在又在這大寶坊中轉大法輪，是爲了菩提的修行。』 一切大眾也這樣說：『如來的境界不可思議。為什麼呢？因為如來在這大寶坊中轉法輪時，十方無量佛世界中的所有菩薩都來到這裡聚集，是爲了聽聞這虛空目法行。』 當時，文殊師利童子（智慧的象徵）、金剛山童子（堅固的象徵）、無勝幢童子（勝利的象徵）、無勝意童子（無上意志的象徵）、虛空聲童子（遍佈虛空的音聲的象徵），像這樣的童子共有九萬二千億，他們對佛說：『世尊！唯愿如來以願力，使這虛空目法行長久住于這娑婆世界（指我們所處的這個世界）及十方國土，永不滅沒。為什麼呢？因為這部法中說了三種梵行。菩薩如果修行這三種梵行，就能證得阿耨多羅三藐三菩提。』 佛說：『善男子！南方世界的金剛光明功德如來、西方世界的智幢如來、北方世界的發光功德如來、東方世界的寶蓋光明功德如來，這四位如來先前都有願力，因為這個願力，這部經將來會流佈到十方，使所有菩薩都能修行這三種梵行。我現在將這正法，囑託給四大天王（指守護世界的四位天神）、功德天女（指掌管功德的天女）、四大龍王（指龍族的首領）、誠實

【English Translation】 English version 'Dharma Wheel,' this name refers to the Dharma realm that is not shared with ordinary beings, it also refers to all wisdom, and is the realm of the Buddha. When the Buddha expounded this unconditioned Brahma conduct, ninety-two thousand beings attained the Dharma, beings as numerous as the sands of the Ganges obtained the forbearance of the Dharma, beings as numerous as the sands of the Ganges were freed from defilements and obtained the pure Dharma eye, one thousand Bhikkhus attained the fruit of Arhat, and countless humans and devas generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). From the 'Protection of the Dharma' chapter, the ninth chapter of the 'Akashagarbha' section of the 'Great Vaipulya Mahasamghata Sutra' At that time, all the desire realm devas (referring to the devas of the desire realm) made offerings to the Buddha with wonderful incense, flowers, banners, canopies, and music, and said to the Buddha: 'World Honored One! The Tathagata has already turned the wheel of the true Dharma in Jambudvipa (referring to the world we inhabit), and now again turns the great Dharma wheel in this great treasure pavilion, for the sake of the practice of Bodhi.' All the great assembly also said: 'The realm of the Tathagata is inconceivable. Why is that? Because when the Tathagata turns the Dharma wheel in this great treasure pavilion, all the Bodhisattvas from the countless Buddha worlds in the ten directions come here to gather, in order to hear this Akashagarbha Dharma practice.' At that time, Manjushri Kumara (symbol of wisdom), Vajra Mountain Kumara (symbol of firmness), Unsurpassed Banner Kumara (symbol of victory), Unsurpassed Intention Kumara (symbol of supreme will), Akashagarbha Sound Kumara (symbol of sound pervading space), and other Kumaras, numbering ninety-two trillion, said to the Buddha: 'World Honored One! We wish that the Tathagata, through the power of your vows, will cause this Akashagarbha Dharma practice to abide long in this Saha world (referring to the world we inhabit) and in the lands of the ten directions, never to be extinguished. Why is that? Because in this Dharma, three Brahma conducts are spoken of. If Bodhisattvas practice these three conducts, they will attain Anuttara-samyak-sambodhi.' The Buddha said: 'Good men! The Vajra Light Merit Tathagata of the southern world, the Wisdom Banner Tathagata of the western world, the Light Emitting Merit Tathagata of the northern world, and the Treasure Canopy Light Merit Tathagata of the eastern world, these four Tathagatas had previous vows, and because of these vows, this sutra will later spread to the ten directions, enabling all Bodhisattvas to practice these three conducts. I now entrust this true Dharma to the Four Great Heavenly Kings (referring to the four guardian deities of the world), the Merit Deva (referring to the deva in charge of merit), the Four Great Dragon Kings (referring to the leaders of the dragon clan), and the honest

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語天、四阿須羅王、具天、大自在天、八臂天、地神女等。何以故？善男子！或有眾生，其性弊惡，有大勢力，多造重業不受是經，是人死已受惡鬼身、惡龍之身，是惡鬼龍欲壞佛法，降注惡雨惡風塵坌，為諸修行三業比丘而作重病。以手探腹取其心肝，吹吐惡氣置飲食中故，令食者得大重病，良醫拱手不能療治。如是修行三業比丘盡捨命已，是名法滅。如是惡鬼，復令如來所有弟子，剎利、婆羅門、毗舍、首陀、大臣、長者悉生噁心，噁心既生互相殘賊。當爾之時，閻浮提內國土城邑，空荒無人，人民既無，誰當流佈如是經典？是故我今不以是經付囑菩薩、比丘、比丘尼、優婆塞、優婆夷及諸國主，以付四王乃至地神。如是天神至心護持，若有國土，剎利、婆羅門、毗舍、首陀、比丘、比丘尼、優婆塞、優婆夷，受持讀誦如是經者，是諸天神當至心護，勸諸檀越令致供養，所謂衣服、飲食、臥具、病藥、房舍、燈燭，是諸檀越若有惡相、諸惡病瘦，諸天力故悉令消滅，以是因緣法得增長無有滅沒。」

爾時，一切諸天神等白佛言：「世尊！若今現在、若佛滅后，我等要當舍離自事守護是法。若佛弟子，比丘、比丘尼、優婆塞、優婆夷，有能受持如是等經勤行精進，雖復受畜八不凈物，畜養、妻息、金銀、琉璃

【現代漢語翻譯】 現代漢語譯本：語天（掌控語言的天神）、四阿修羅王（守護佛法的四位阿修羅首領）、具天（擁有各種能力的天神）、大自在天（佛教中的最高神之一）、八臂天（擁有八隻手臂的神）、地神女（守護大地的女神）等。為什麼呢？善男子！有些眾生，他們的本性邪惡，擁有強大的力量，經常造作嚴重的惡業，不接受這部經典。這些人死後會轉生為惡鬼或惡龍。這些惡鬼惡龍想要破壞佛法，降下惡雨、惡風和塵土，給修行身、口、意三業的比丘帶來重病。他們會用手掏出比丘的腹部，取出心肝，然後吹出惡氣放入食物中，導致食用者得重病，即使是高明的醫生也束手無策。這樣，修行三業的比丘全部死去，這就是所謂的佛法滅亡。這些惡鬼還會讓如來的所有弟子，包括剎帝利（統治者）、婆羅門（祭司）、吠舍（商人）、首陀羅（勞動者）、大臣、長者都生起惡念，惡念產生后，他們會互相殘殺。到那時，閻浮提（我們所居住的世界）內的國土城邑會變得空曠荒涼，沒有人居住。既然人民都沒有了，誰還會傳播這部經典呢？因此，我現在不把這部經典託付給菩薩、比丘、比丘尼、優婆塞、優婆夷以及各國的君主，而是託付給四天王乃至地神。這些天神會全心全意地守護這部經典。如果有國土，剎帝利、婆羅門、吠舍、首陀羅、比丘、比丘尼、優婆塞、優婆夷，能夠受持讀誦這部經典，這些天神就會全心全意地守護他們，勸導施主們供養他們，包括衣服、飲食、臥具、醫藥、房舍、燈燭。這些施主如果有什麼不好的徵兆，或者患有各種疾病，都會因為天神的力量而消除。因為這個原因，佛法得以增長，不會滅亡。 那時，一切天神對佛說：『世尊！無論是現在還是佛陀滅度之後，我們都一定會放下自己的事情來守護佛法。如果佛陀的弟子，比丘、比丘尼、優婆塞、優婆夷，能夠受持這部經典，勤奮精進地修行，即使他們接受和擁有八種不凈之物，例如畜養、妻兒、金銀、琉璃』

【English Translation】 English version: The Speech Deva, the Four Asura Kings (four leaders of Asuras who protect the Dharma), the Deva of Accomplishment (a deva with various abilities), the Great自在 Deva (one of the highest gods in Buddhism), the Eight-Armed Deva (a deva with eight arms), the Earth Goddess, and others. Why is this so? Good man! There are beings whose nature is wicked, who possess great power, and who frequently commit grave misdeeds. They do not accept this sutra. After these people die, they are reborn as evil ghosts or evil dragons. These evil ghosts and dragons wish to destroy the Buddha's Dharma, causing evil rain, evil winds, and dust storms, bringing severe illnesses to the Bhikshus who practice the three karmas of body, speech, and mind. They will reach into the Bhikshus' abdomens, take out their hearts and livers, and then blow evil breath into food, causing those who eat it to become severely ill, and even the best doctors will be unable to cure them. When all the Bhikshus who practice the three karmas have died, this is called the extinction of the Dharma. These evil ghosts will also cause all of the Tathagata's disciples, including Kshatriyas (rulers), Brahmins (priests), Vaishyas (merchants), Shudras (laborers), ministers, and elders, to develop evil thoughts. Once these evil thoughts arise, they will kill each other. At that time, the lands and cities within Jambudvipa (the world we live in) will become empty and desolate, with no people living there. Since there will be no people, who will propagate this sutra? Therefore, I will not entrust this sutra to Bodhisattvas, Bhikshus, Bhikshunis, Upasakas, Upasikas, or the rulers of various countries, but rather to the Four Heavenly Kings and even the Earth Goddess. These devas will wholeheartedly protect this sutra. If there are lands, Kshatriyas, Brahmins, Vaishyas, Shudras, Bhikshus, Bhikshunis, Upasakas, or Upasikas who can uphold and recite this sutra, these devas will wholeheartedly protect them, encouraging donors to make offerings to them, including clothing, food, bedding, medicine, housing, and lamps. If these donors have any bad omens or suffer from various illnesses, they will be eliminated by the power of the devas. Because of this, the Dharma will grow and will not be extinguished. At that time, all the devas said to the Buddha, 'World Honored One! Whether now or after the Buddha's Parinirvana, we will certainly set aside our own affairs to protect this Dharma. If the Buddha's disciples, Bhikshus, Bhikshunis, Upasakas, and Upasikas, are able to uphold this sutra and diligently practice, even if they accept and possess the eight impure things, such as livestock, wives and children, gold, and lapis lazuli.'

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、頗梨、田宅、奴婢、僕使，我為法故，亦當守護遮諸惡鬼不令嬈近。隨是經典所在之處，令其土地日月五星不越常度，怨仇兵革皆悉消伏。所有眾生，若男、若女、若大、若小，悉樂受誦如是經典，持戒清凈勤行精進。世尊！以是因緣，一切諸天樂處人間。是人捨身即得生天，諸天增長色力壽命，所有惡相滅無遺余，其無信者我能令信。若佛弟子，比丘、比丘尼、優婆塞、優婆夷，不能受持如是經典，讀誦書寫，不樂寂靜，不善思惟，樂求供養不持凈戒，懶惰懈慢，心無慚愧，親近白衣。如是比丘，以財俗力毀佛弟子，若打、若殺、若縛、若罵，向王大臣說其過惡。佛諸弟子聞是事已生大惡心，生噁心已，諸善鬼神舍至他土，是故惡鬼即得其便。既得便已，諸國興兵互相討伐，降惡風雨令谷不登，人民饑饉共相茹食。」

爾時，十方世界菩薩白佛言：「世尊！諸佛如來為如是等五滓眾生制於禁戒，唯愿如來為法久住複製禁戒。所謂身戒口戒意戒，不得受畜一切惡物，噁心斗諍，親近國王大臣長者，受畜一切俗人之物，如余佛土所制凈戒。」

佛言：「善男子！止，止！佛自知時。善男子！因緣未出，如來則不豫制禁戒。」

爾時，世尊告頻婆娑羅王：「大王！汝之國法何名大罪？何名小罪？」

{ "translations": [ "現代漢語譯本：還有琉璃（一種寶石）、田地宅院、奴婢、僕人，我爲了佛法，也應當守護他們，遮擋各種惡鬼，不讓他們靠近侵擾。凡是這部經典所在的地方，都要讓那裡的土地、日月、五星執行不偏離常軌，怨恨、仇敵、戰爭都全部平息。所有眾生，無論是男是女，是老是少，都喜歡受持讀誦這部經典，持守戒律清凈，勤奮修行精進。世尊！因為這個緣故，一切諸天都樂於居住在人間。這個人捨棄肉身后就能往生天界，諸天增長他們的容貌、力量和壽命，所有不好的相貌都消滅無餘，那些沒有信仰的人，我能讓他們產生信仰。如果佛的弟子，比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），不能受持這部經典，讀誦書寫，不喜歡寂靜，不善於思考，喜歡追求供養而不持守清凈的戒律，懶惰懈怠，心中沒有慚愧，親近在家人。這樣的比丘，憑藉世俗的財力和勢力來譭謗佛的弟子，或者毆打、殺害、捆綁、辱罵，向國王大臣說他們的過錯。佛的弟子聽到這些事後，會生起很大的噁心，生起噁心后，諸善鬼神就會捨棄他們到其他地方去，因此惡鬼就有了可乘之機。一旦有了可乘之機，各個國家就會興起戰爭互相討伐，降下惡劣的風雨，導致莊稼歉收，人民飢餓，互相殘食。」， "這時，十方世界的菩薩對佛說：『世尊！諸佛如來為像這樣五濁惡世的眾生制定了禁戒，只希望如來爲了佛法長久住世，再次制定禁戒。也就是身戒、口戒、意戒，不得接受畜養一切不好的東西，心懷惡意爭鬥，親近國王大臣長者，接受畜養一切世俗之人的物品，就像其他佛土所制定的清凈戒律一樣。』", "佛說：『善男子！停止，停止！佛自己知道時機。善男子！因緣還沒有成熟，如來就不會預先制定禁戒。』", "這時，世尊告訴頻婆娑羅王（古印度摩揭陀國國王）：『大王！你們國家的法律，什麼叫做大罪？什麼叫做小罪？』" ], "english_translations": [ "English version: Also, crystal (a type of gem), fields and houses, male and female servants, I, for the sake of the Dharma, shall also protect them, shielding them from all evil ghosts, not allowing them to approach and harass. Wherever this scripture is located, it shall ensure that the land, the sun, the moon, and the five planets do not deviate from their normal paths, and that resentment, enemies, and wars are all completely pacified. All sentient beings, whether male or female, old or young, who delight in receiving, reciting, and upholding this scripture, maintaining pure precepts and diligently practicing with vigor. World Honored One! Because of this reason, all the devas are happy to dwell in the human realm. This person, upon abandoning their physical body, will be reborn in the heavens, the devas will increase their appearance, strength, and lifespan, and all bad appearances will be eliminated without remainder, and those who have no faith, I can make them have faith. If the Buddha's disciples, Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners), cannot receive and uphold this scripture, read and write it, do not like tranquility, are not good at contemplation, like to seek offerings without maintaining pure precepts, are lazy and lax, have no shame in their hearts, and associate with lay people. Such Bhikshus, relying on worldly wealth and power, slander the Buddha's disciples, or beat, kill, bind, or scold them, and tell the king and ministers of their faults. When the Buddha's disciples hear of these things, they will generate great evil thoughts, and after generating evil thoughts, all the good spirits will abandon them and go to other places, and therefore the evil ghosts will have an opportunity to take advantage. Once they have an opportunity, various countries will start wars and attack each other, sending down bad winds and rain, causing crops to fail, and people to starve and eat each other.", "At that time, the Bodhisattvas of the ten directions said to the Buddha: 'World Honored One! The Buddhas, Tathagatas, have established precepts for sentient beings in such a five-turbid world, we only hope that the Tathagata, for the sake of the Dharma's long-lasting presence, will establish precepts again. That is, the precepts of body, speech, and mind, not to receive and keep any bad things, to have malicious thoughts and fight, to associate with kings, ministers, and elders, to receive and keep all the things of worldly people, just like the pure precepts established in other Buddha lands.'", "The Buddha said: 'Good men! Stop, stop! The Buddha knows the time himself. Good men! The conditions have not yet matured, so the Tathagata will not establish precepts in advance.'", "At that time, the World Honored One said to King Bimbisara (King of Magadha in ancient India): 'Great King! In your country's laws, what is called a major crime? What is called a minor crime?'" ] }

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頻婆娑羅言：「世尊！我之國法，有四重罪：一者、斷他命根；二者、偷至五錢；三者、淫他婦女；四者、為五錢故大眾王邊故作妄語。如是四罪，犯者不活。」

佛言：「我今亦為未來弟子制是四重。複次，大王！王子幾歲不聽入宮？」

「世尊！過二十年則不聽入。」

佛言：「我亦如是，沙彌二十，乃至得道不聽入眾。」

王言：「世尊！如我國法，有作罪者必死不疑，或打或罵閉系輸物，擯出界外，如來法中其義云何？」

「大王！我之法中亦復如是，有犯罪者，或令苦作一月、二月，或不與語共坐共食，或不共住，或擯令出，或出一國，或出四國。有佛法處，治如是等惡比丘已，諸善比丘安樂受法，故使佛法久住不滅。大王！若未來世有我弟子，饒財多寶有大力勢，王所親愛，一切大眾不能擯治，如是等人汝等當治。剎利、婆羅門、毗舍、首陀，不能治者，如是四姓，則為斷我三寶種性，能滅法炬，破壞法船，燋涸法味，奪眾生眼，我法壞時，心則放舍。大王！譬如一人奪一切眼，于意云何？是罪多不甚多？」

「世尊！不可稱量、不可計數。」

「大王！若有剎利、婆羅門、毗舍、首陀，有大力勢，見我法滅舍不守護，其所得罪亦復如是。大王！若有

【現代漢語翻譯】 現代漢語譯本 頻婆娑羅（國王名）說：『世尊！我的國家法律，有四種重罪：第一，斷他人性命；第二，偷盜價值五錢的財物；第三，姦淫他人婦女；第四，爲了五錢的緣故，在大眾和國王面前故意說謊。犯下這四種罪行的人，必死無疑。』 佛說：『我現在也為未來的弟子制定這四種重罪。此外，大王！王子到了多少歲就不允許進入後宮？』 『世尊！超過二十歲就不允許進入。』 佛說：『我也是這樣，沙彌到了二十歲，乃至證得道果之前，都不允許進入僧團。』 國王說：『世尊！按照我國的法律，有犯罪的人必定處死，毫無疑問，或者鞭打，或者辱罵，或者關押，或者沒收財物，或者驅逐出境。如來您的佛法中，對於這種情況又是什麼樣的呢？』 『大王！我的佛法中也是如此，有犯戒的人，或者讓他做苦工一個月、兩個月，或者不和他說話，不和他一起坐，不和他一起吃飯，或者不和他同住，或者驅逐他出去，或者驅逐出一個國家，或者驅逐出四個國家。在有佛法的地方，懲治了這些惡比丘之後，其他善良的比丘才能安心地修行佛法，所以佛法才能長久住世而不滅。大王！如果未來世有我的弟子，擁有很多財富和權勢，受到國王的寵愛，一切大眾都不能懲治他們，這樣的人你們應當懲治。剎帝利（統治階級）、婆羅門（祭司階級）、吠舍（商人階級）、首陀羅（奴隸階級），如果不能懲治他們，這四種姓的人，就等於斷絕我三寶（佛、法、僧）的種性，能熄滅法炬，破壞法船，使佛法之味枯竭，奪走眾生的眼睛。我的佛法衰敗時，我的心就會放棄。大王！譬如一個人奪走所有人的眼睛，你認為如何？這個罪過是多還是非常多？』 『世尊！無法稱量，無法計數。』 『大王！如果有剎帝利、婆羅門、吠舍、首陀羅，擁有強大的權勢，看到我的佛法衰敗而不去守護，他們所得到的罪過也是如此。大王！如果有人

【English Translation】 English version King Bimbisara (a king's name) said: 'World Honored One! In my kingdom's laws, there are four grave offenses: first, taking another's life; second, stealing property worth five coins; third, committing adultery with another's wife; fourth, for the sake of five coins, deliberately lying before the assembly and the king. Those who commit these four offenses will surely die.' The Buddha said: 'I now also establish these four grave offenses for future disciples. Furthermore, great king! At what age is a prince not allowed to enter the inner palace?' 'World Honored One! After the age of twenty, they are not allowed to enter.' The Buddha said: 'It is the same with me, a novice monk at the age of twenty, until he attains enlightenment, is not allowed to enter the Sangha.' The king said: 'World Honored One! According to the laws of my country, those who commit crimes are certainly put to death, without doubt, or beaten, or scolded, or imprisoned, or have their property confiscated, or are expelled from the territory. What is the meaning of this in the Tathagata's (Buddha's) Dharma?' 'Great king! It is the same in my Dharma, those who violate the precepts, are either made to do hard labor for one or two months, or are not spoken to, not allowed to sit with, not allowed to eat with, or not allowed to live with, or are expelled, or expelled from one country, or expelled from four countries. In places where the Dharma exists, after these evil monks are punished, the other virtuous monks can peacefully practice the Dharma, so that the Dharma can abide long and not perish. Great king! If in the future there are my disciples, who possess much wealth and power, are favored by the king, and the entire assembly cannot punish them, such people you should punish. Kshatriyas (ruling class), Brahmins (priest class), Vaishyas (merchant class), Shudras (slave class), if they cannot punish them, these four castes are equivalent to cutting off the lineage of my Three Jewels (Buddha, Dharma, Sangha), able to extinguish the lamp of Dharma, destroy the ship of Dharma, cause the flavor of Dharma to dry up, and take away the eyes of sentient beings. When my Dharma declines, my heart will give up. Great king! For example, if one person takes away the eyes of everyone, what do you think? Is this sin great or very great?' 'World Honored One! It cannot be measured, it cannot be counted.' 'Great king! If there are Kshatriyas, Brahmins, Vaishyas, Shudras, who possess great power, and see my Dharma decline and do not protect it, the sin they incur is also like that. Great king! If there are those who

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國主，于無量世修施戒慧，見我法滅舍不擁護，如是所種無量善根悉皆滅失。其國當有三不祥事：一者、谷貴；二者、兵革；三者、疫病。一切善神悉舍離之，其王教令人不隨從，常為鄰國之所侵嬈，暴火橫起多惡風雨，暴水增長吹漂人民，內外親信咸共謀叛。其王不久當遇重病，壽終之後生地獄中。若宿善追及還得人身，無量世中常盲無目，貧窮跉跰行乞自活。常生噁心，因是噁心，復當還墮于地獄中。如王，夫人、太子、大臣、城主、村主、將帥、郡守、宰臣，亦復如是。」

頻婆娑羅耳聞是語，悲泣哽咽收淚而言：「世尊！我值如來猶故不能如法治國，況未來世放逸諸王，不能持戒修行精進，治惡比丘護持佛法，不能紹繼三寶種性？如是諸王，長夜常行於三惡道。」

爾時，諸王、夫人、太子、大臣、城主、村主、將帥、郡守、宰官，皆白佛言：「我等於今現在之世，要當勤心守護佛法，亦當供養受持法者，衣服、飲食、臥具、醫藥，治惡比丘紹三寶性。」

佛言：「善男子！汝等若能建立此事，則為供養三世諸佛，亦得無量不可思議諸善功德。」

大方等大集經虛空目分中大眾還品第十

爾時，世尊復告諸天：「善男子！汝等今者勿懷憂慮，我今當與未來弟子，為護法故，立

【現代漢語翻譯】 現代漢語譯本：國主啊，如果在無量世中修習佈施、持戒、智慧，卻眼見我的佛法衰敗而不去擁護，那麼他所種下的無量善根都將全部滅失。他的國家將會有三種不祥的事情發生：第一是穀物昂貴；第二是戰亂；第三是瘟疫。一切善神都會捨棄他，他的統治會使人民不服從，常常受到鄰國的侵擾，還會發生火災和惡劣的風雨，洪水氾濫沖毀人民的家園，內外親信都會背叛他。這位國王不久就會身患重病，死後墮入地獄。如果他宿世的善根還能追得上，或許還能再次獲得人身，但也會在無量世中常常雙目失明，貧窮潦倒，靠乞討為生。他會常常生起惡念，因為這些惡念，又會再次墮入地獄。像國王、夫人、太子、大臣、城主、村長、將領、郡守、宰相，也都是如此。」 頻婆娑羅王（Bimbisara）聽了這些話，悲傷地哭泣，哽咽著擦乾眼淚說：「世尊！我遇到如來您尚且不能依法治理國家，更何況未來世那些放縱的國王，他們不能持戒修行精進，治理惡劣的比丘，護持佛法，不能繼承三寶的種性？像這樣的國王，長夜都將常在三惡道中受苦。」 這時，諸位國王、夫人、太子、大臣、城主、村長、將領、郡守、宰官，都對佛說：「我們現在就要盡心守護佛法，也要供養那些受持佛法的人，給予他們衣服、飲食、臥具、醫藥，治理惡劣的比丘，繼承三寶的種性。」 佛說：「善男子！你們如果能夠建立這些事，就是供養了三世諸佛，也會得到無量不可思議的善功德。」 《大方等大集經·虛空目分》中大眾還品第十 這時，世尊又告訴諸天：「善男子！你們現在不要憂慮，我將為未來的弟子，爲了護持佛法，建立...

【English Translation】 English version: O ruler, if one has cultivated giving, morality, and wisdom for countless lifetimes, yet upon seeing my Dharma decline, fails to protect it, all the immeasurable roots of goodness they have planted will be extinguished. Their country will experience three inauspicious events: first, high grain prices; second, warfare; and third, epidemics. All the good deities will abandon it, the king's rule will cause the people to disobey, it will often be invaded by neighboring countries, violent fires and severe storms will arise, floods will increase and sweep away the people, and both internal and external confidants will conspire to rebel. This king will soon suffer from a serious illness, and after death, will fall into hell. If their past good deeds can catch up, they may regain a human body, but for countless lifetimes, they will be constantly blind, poor, and crippled, living by begging. They will constantly generate evil thoughts, and because of these evil thoughts, they will again fall into hell. The same applies to kings, consorts, crown princes, ministers, city lords, village chiefs, generals, prefects, and prime ministers.」 King Bimbisara (頻婆娑羅) , upon hearing these words, wept with sorrow, choked with sobs, and wiping away his tears, said, 「World Honored One! Even I, having encountered the Tathagata, am still unable to govern the country according to the Dharma. How much more so will future kings, who are indulgent, be unable to uphold the precepts, practice diligently, govern evil monks, protect the Buddha's Dharma, and fail to continue the lineage of the Three Jewels? Such kings will for long nights constantly walk in the three evil paths.」 At that time, all the kings, consorts, crown princes, ministers, city lords, village chiefs, generals, prefects, and officials all said to the Buddha, 「We, in this present age, will diligently protect the Buddha's Dharma, and we will also make offerings to those who uphold the Dharma, providing them with clothing, food, bedding, and medicine, governing evil monks, and continuing the lineage of the Three Jewels.」 The Buddha said, 「Good men! If you are able to establish these things, you will be making offerings to the Buddhas of the three times, and you will also obtain immeasurable and inconceivable meritorious virtues.」 From the 'Great Assembly Sutra, Section on the Eye of Space,' Chapter Ten, 'The Return of the Assembly' At that time, the World Honored One again told the devas, 「Good men! You should not worry now. I will, for the sake of protecting the Dharma, establish for future disciples...

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嚴峻制，為不斷絕三寶性故，為欲增長諸善法故，為增長多聞滿寶藏故，為離一切苦煩惱故，為成無上菩提道故。

「善男子！我今所說，一切聲聞具足成就得聲聞乘，一切緣覺具足獲得辟支佛乘，一切菩薩具足成滿三種梵行得無上智。善男子！是經能離諸惡眾生，能壞眾生惡不善法，能滅身口意不善業，能破一切諸惡果報。若有善男子、善女人供養是經，則為供養十方諸佛。」

爾時，娑婆世界一切眾生，異口同音而作是言：「善哉，善哉！世尊！我初未聞是大法聚，今得聞之。世尊！我能受持守護是法，為護法故不惜身命。若有比丘、比丘尼、優婆塞、優婆夷，受是經者我當供養，隨其所須一切給與。若復有能供養如是受持經者，我等亦當勤守護之，內外財寶令無損秏，隨是經法所流佈處，亦護其土令無諸惡。」

佛言：「善哉，善哉！善男子！汝能如是守護法者，則為供養三世諸佛。善男子！若諸眾生有護法心，若生人天得大自在，乃至畜生亦有大力，為人所重不經寒苦。善男子！是護法者惡不能加，心無所畏無能破壞。諸魔煩惱不得其便，多饒眷屬智慧具足。凡有所說無所掛礙，樂行十善修集正定，父母、諸王見則恭敬，能升法座、轉正法輪，凡有所聞，終不忘失。」

大方等大集

【現代漢語翻譯】 現代漢語譯本：嚴持戒律，是爲了不使佛法僧三寶的傳承斷絕，爲了增長各種善法，爲了增長廣博的知識，充滿智慧的寶藏，爲了脫離一切痛苦煩惱，爲了成就無上菩提之道。 『善男子！我今天所說的，一切聲聞弟子都能圓滿成就，獲得聲聞乘的果位；一切緣覺弟子都能圓滿獲得辟支佛乘的果位；一切菩薩都能圓滿成就三種清凈的修行，獲得無上智慧。善男子！這部經能夠使眾生遠離各種惡行，能夠摧毀眾生的惡劣不善之法，能夠消滅身口意的不善業，能夠破除一切惡的果報。如果有善男子、善女人供養這部經，就等於供養十方諸佛。』 當時，娑婆世界的一切眾生，異口同聲地說：『太好了，太好了！世尊！我們以前從未聽聞過如此殊勝的佛法，今天能夠聽聞。世尊！我們能夠接受、奉持、守護這部佛法，爲了守護佛法，我們不惜生命。如果有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）接受這部經，我們應當供養他們，隨他們所需，一切都給予。如果有人能夠供養這樣受持經典的人，我們也應當勤加守護他們，使他們的內外財物不受損失，這部經流傳到哪裡，我們也守護那裡的土地，使之沒有各種災禍。』 佛說：『太好了，太好了！善男子！你們能夠這樣守護佛法，就等於供養三世諸佛。善男子！如果眾生有守護佛法的心，如果轉生為人或天人，就能得到大自在，甚至轉生為畜生，也有強大的力量，受人尊重，不經歷寒冷和痛苦。善男子！這些守護佛法的人，邪惡不能加害他們，心中沒有恐懼，沒有誰能夠破壞他們。各種魔障煩惱不能得逞，他們擁有眾多眷屬，智慧圓滿。凡是他們所說的，都沒有障礙，樂於奉行十善，修習正定，父母和諸王見到他們都會恭敬，能夠登上法座，轉動正法輪，凡是聽聞過的，最終都不會忘記。』 《大方等大集經》

【English Translation】 English version: Strict adherence to precepts is for the sake of not severing the continuity of the Three Jewels (Buddha, Dharma, Sangha), for the sake of increasing all good dharmas, for the sake of increasing vast learning and filling the treasury of wisdom, for the sake of departing from all suffering and afflictions, and for the sake of accomplishing the unsurpassed path of Bodhi. 'Good men! What I am speaking of now is that all Sravakas (hearers) can fully accomplish and attain the Sravaka Vehicle, all Pratyekabuddhas (solitary realizers) can fully attain the Pratyekabuddha Vehicle, and all Bodhisattvas can fully accomplish the three pure practices and attain unsurpassed wisdom. Good men! This sutra can cause beings to depart from all evil actions, can destroy the evil and unwholesome dharmas of beings, can extinguish the unwholesome karmas of body, speech, and mind, and can break all evil retributions. If there are good men or good women who make offerings to this sutra, it is equivalent to making offerings to all Buddhas of the ten directions.' At that time, all beings in the Saha world, with one voice, said: 'Excellent, excellent! World Honored One! We have never heard of such a great Dharma gathering before, and today we are able to hear it. World Honored One! We are able to accept, uphold, and protect this Dharma, and for the sake of protecting the Dharma, we will not spare our lives. If there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), or Upasikas (female lay practitioners) who accept this sutra, we shall make offerings to them, and provide them with everything they need. If there are those who can make offerings to those who uphold this sutra, we shall also diligently protect them, ensuring that their internal and external wealth is not diminished. Wherever this sutra is propagated, we shall also protect that land, ensuring that there are no evils.' The Buddha said: 'Excellent, excellent! Good men! If you can protect the Dharma in this way, it is equivalent to making offerings to all Buddhas of the three times. Good men! If beings have the mind to protect the Dharma, if they are reborn as humans or devas (gods), they will attain great freedom. Even if they are reborn as animals, they will have great strength, be respected by people, and not experience cold or suffering. Good men! These protectors of the Dharma cannot be harmed by evil, their hearts are without fear, and no one can destroy them. All demonic afflictions cannot take advantage of them, they have many relatives, and their wisdom is complete. Whatever they say is without hindrance, they are happy to practice the ten good deeds, cultivate right concentration, their parents and kings will respect them, they can ascend the Dharma seat, turn the wheel of the Dharma, and whatever they have heard, they will never forget.' The Great Vaipulya Mahasamnipata Sutra

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經卷第二十四 大正藏第 13 冊 No. 0397 大方等大集經

大方等大集經卷第二十五

北涼天竺三藏曇無讖譯

寶髻菩薩品第十一之一

爾時，世尊故在欲色二界中間大寶坊中，坐師子座。放大光明猶如日月，得大自在猶如梵釋，功德高顯猶如須彌山，法界甚深猶如大海。于大眾中演說正法，初中后善字義真正，具足清凈班宣梵行，為諸菩薩凈於法印，令諸菩薩聞已修集。

爾時，東方過九萬二千諸佛世界，彼有世界名曰善華，其土有佛，號曰凈住如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為化眾生宣說正法。

有一菩薩名曰寶髻，與諸菩薩其數八千，沒彼世界欲來此土，赍妙寶蓋欲奉如來，其蓋周覆一千世界，及諸香華欲供養佛。妙音說偈讚歎如來：

「若諸人天得睹佛，　　則為獲得大利益， 　如來所受苦無量，　　勤精進故得菩提。 　往昔精進修菩提，　　超過一切諸菩薩， 　為令眾生得利益，　　故轉無上正法輪。 　如來如是難得見，　　所說正法亦難聞， 　獲得人身亦復難，　　諸根具足亦如是。 　若諸眾生行不善，　　亦不能作三善業， 　若人慾得大利益，　　應當覲見釋中尊； 　若

【現代漢語翻譯】 現代漢語譯本 《大方等大集經》卷二十五 北涼天竺三藏曇無讖譯 寶髻菩薩品第十一之一 當時，世尊仍然在欲界和色界之間的巨大寶坊中，坐在獅子座上。他放出如同日月般的光明，擁有如同梵天和帝釋天般的大自在，功德高顯如同須彌山，法界深邃如同大海。他在大眾中宣說正法，初善、中善、后善，字義真實不虛，具足清凈，宣揚梵行，為諸菩薩凈化法印，使諸菩薩聽聞后能夠修習。 那時，在東方經過九萬二千個佛世界之外，有一個世界名為善華，那裡有一尊佛，號為凈住如來（Tathagata，如來）、應（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺者）、明行足（Vidya-carana-sampanna，明行圓滿）、善逝（Sugata，善逝）、世間解（Lokavid，知世間）、無上士（Anuttara，無上）、調御丈夫（Purusadamyasarathi，調御丈夫）、天人師（Sasta devamanusyanam，天人導師）、佛（Buddha，佛）、世尊（Bhagavat，世尊），爲了教化眾生而宣說正法。 有一位菩薩名為寶髻（Ratnakuta），與八千位菩薩一起，從那個世界出發，想要來到這個世界，帶著精美的寶蓋想要供奉如來，這個寶蓋能夠覆蓋一千個世界，還帶著各種香花想要供養佛。他用美妙的聲音說偈讚歎如來： 『如果人天能夠見到佛， 就等於獲得了巨大的利益， 如來所受的苦難無量無邊， 因為勤奮精進而證得菩提。 往昔精進修行菩提之道， 超越了一切諸菩薩， 爲了使眾生獲得利益， 所以轉動無上的正法輪。 如來如此難以得見， 所說的正法也難以聽聞， 獲得人身也同樣困難， 諸根具足也是如此。 如果眾生行為不善， 也不能夠修作三善業， 如果有人想要獲得大利益， 應當覲見釋迦牟尼佛（Sakyamuni，釋迦牟尼）； 如果

【English Translation】 English version The Great Vaipulya Mahasamghata Sutra, Volume 25 Translated by Tripitaka Master Dharmaraksha of Northern Liang, India Chapter Eleven, Part One: The Bodhisattva Ratnakuta At that time, the World Honored One was still in the great jeweled palace between the desire realm and the form realm, seated on a lion throne. He emitted great light like the sun and moon, possessed great freedom like Brahma and Indra, his merits were as lofty as Mount Sumeru, and the Dharma realm was as deep as the ocean. Among the assembly, he expounded the true Dharma, which was good in the beginning, good in the middle, and good in the end, with true and accurate words and meanings, complete purity, and proclaimed the Brahma-faring, purifying the Dharma seals for all Bodhisattvas, so that they could cultivate upon hearing it. At that time, beyond ninety-two thousand Buddha worlds to the east, there was a world named Good Flower. In that land, there was a Buddha named Pure Abode Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidya-carana-sampanna (Vidya-carana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Purusadamyasarathi (Purusadamyasarathi), Sasta devamanusyanam (Sasta devamanusyanam), Buddha (Buddha), Bhagavat (Bhagavat), who expounded the true Dharma to transform sentient beings. There was a Bodhisattva named Ratnakuta (Ratnakuta), who, along with eight thousand Bodhisattvas, departed from that world, desiring to come to this land, bringing a wonderful jeweled canopy to offer to the Tathagata. This canopy could cover a thousand worlds, and they also brought various fragrant flowers to offer to the Buddha. He praised the Tathagata with melodious verses: 'If humans and devas can see the Buddha, they will have obtained great benefit, The suffering endured by the Tathagata is immeasurable, because of diligent effort he attained Bodhi. In the past, he diligently cultivated the path of Bodhi, surpassing all other Bodhisattvas, To enable sentient beings to gain benefit, he turned the unsurpassed wheel of the Dharma. The Tathagata is so difficult to see, and the true Dharma he speaks is also difficult to hear, Obtaining a human body is also difficult, and having all faculties complete is also the same. If sentient beings act unwholesomely, they cannot perform the three wholesome deeds, If one wishes to obtain great benefit, they should pay homage to Sakyamuni (Sakyamuni); If

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欲聽受無上法，　　並見十方諸菩薩， 　具足三十二妙相，　　應當速詣大寶坊。 　今若不種諸善根，　　后必不得大涅槃， 　若欲具足人身者，　　應當速詣娑婆界； 　若欲破壞三惡道，　　欲受人天微妙樂； 　獲得無上無比樂，　　應當詣于娑婆界。 　大醫今施甘露味，　　除滅眾生諸煩惱， 　如來商主大法王，　　今日演說無上界。」

寶髻菩薩說是偈時，其聲遍滿大千世界。

時舍利弗聞是偈已，即白佛言：「世尊！如是偈音何處演說？」

佛言：「舍利弗！東方過於九萬二千諸佛世界，彼有世界名曰善華，其土有佛號曰凈住。彼有菩薩名曰寶髻，與八千菩薩俱來至此，是其所說，其聲聞乎大千世界，勸諸眾生令修善法。」

爾時，寶髻菩薩與八千菩薩及無量人天來至佛所，頭面禮拜，白佛言：「世尊！善華世界凈住如來，致敬問訊：起居輕利，氣力安不？眷屬大眾樂受法不？世尊！我從彼來至此世界，為聽菩薩凈行法印。唯愿如來，普為一切，大慈憐愍分別解說，令諸菩薩聞已修集，破壞一切煩惱習氣修菩薩行，了知一切眾生之心，能修菩薩所有行相，能得解了智慧之行，能知一切煩惱等行，能修菩薩所修法行，能深觀察一切罪過，身得無礙見一切佛。」

【現代漢語翻譯】 現代漢語譯本 想要聽聞無上佛法，並見到十方諸佛菩薩，他們具足三十二種殊妙的相好，應當迅速前往大寶坊（指佛陀的道場）。 現在如果不種下各種善根，將來必定無法得到大涅槃（佛教的最高境界，指解脫生死輪迴）。 如果想要獲得完整的人身，應當迅速前往娑婆世界（我們所居住的世界）。 如果想要摧毀三惡道（地獄、餓鬼、畜生），想要享受人天（人類和天神）的微妙快樂，獲得無上無比的快樂，應當前往娑婆世界。 偉大的醫王（指佛陀）現在施予甘露妙味（指佛法），消除眾生的一切煩惱。 如來（佛陀的稱號）是商主（指引導眾生走向解脫）和大法王（指佛法之王），今天將要演說無上境界。 寶髻菩薩（菩薩名）說這偈頌時，他的聲音遍滿整個大千世界。 當時，舍利弗（佛陀的十大弟子之一）聽到這偈頌后，立即對佛陀說：『世尊！這樣的偈頌之聲是從哪裡發出的？』 佛陀說：『舍利弗！在東方，經過九萬二千個佛世界之外，有一個世界名為善華，那裡的佛陀名為凈住。那裡有一位菩薩名為寶髻，他與八千位菩薩一同來到這裡，這是他所說的偈頌，他的聲音傳遍大千世界，勸導眾生修習善法。』 當時，寶髻菩薩與八千位菩薩以及無數的人天來到佛陀面前，頂禮膜拜，對佛陀說：『世尊！善華世界的凈住如來，向您致敬問候：起居是否輕便安適，身體是否安康有力？眷屬大眾是否樂於接受佛法？世尊！我從那裡來到這個世界，是爲了聽聞菩薩的清凈修行法印。唯愿如來，爲了所有眾生，以大慈悲心詳細解說，讓諸位菩薩聽聞后能夠修習，摧毀一切煩惱習氣，修習菩薩的修行，瞭解一切眾生的心念，能夠修習菩薩的所有行為，能夠獲得解脫智慧的修行，能夠了解一切煩惱等行為，能夠修習菩薩所修的法行，能夠深入觀察一切罪過，身體能夠無礙地見到一切佛。』

【English Translation】 English version Those who wish to hear the unsurpassed Dharma, and see the Bodhisattvas of the ten directions, who are endowed with the thirty-two excellent marks, should quickly go to the Great Jewel Pavilion (referring to the Buddha's place of practice). If one does not plant various good roots now, one will certainly not attain Great Nirvana (the highest state in Buddhism, referring to liberation from the cycle of birth and death) in the future. If one wishes to obtain a complete human body, one should quickly go to the Saha world (the world we live in). If one wishes to destroy the three evil paths (hell, hungry ghosts, and animals), and wishes to enjoy the subtle pleasures of humans and gods, and obtain unsurpassed and incomparable joy, one should go to the Saha world. The great physician (referring to the Buddha) is now bestowing the sweet taste of nectar (referring to the Dharma), eliminating all the afflictions of sentient beings. The Tathagata (an epithet of the Buddha) is the merchant leader (referring to guiding beings towards liberation) and the great Dharma king (referring to the king of the Dharma), and today will expound the unsurpassed realm. When Bodhisattva Baoji (name of a Bodhisattva) spoke this verse, his voice filled the entire great chiliocosm. At that time, Shariputra (one of the Buddha's ten great disciples), upon hearing this verse, immediately said to the Buddha: 'World Honored One! From where did the sound of such a verse come?' The Buddha said: 'Shariputra! In the east, beyond ninety-two thousand Buddha worlds, there is a world named Good Flower, and the Buddha there is named Pure Abode. There is a Bodhisattva named Baoji, who came here with eight thousand Bodhisattvas. This is what he said, and his voice spread throughout the great chiliocosm, exhorting sentient beings to cultivate good Dharma.' At that time, Bodhisattva Baoji, with eight thousand Bodhisattvas and countless humans and gods, came before the Buddha, bowed in reverence, and said to the Buddha: 'World Honored One! The Tathagata Pure Abode of the Good Flower world sends his respects and greetings: Is your daily life light and comfortable, and is your body healthy and strong? Are the members of your retinue happy to receive the Dharma? World Honored One! I have come from there to this world to hear the Dharma seal of the pure practice of Bodhisattvas. May the Tathagata, for the sake of all sentient beings, with great compassion, explain in detail, so that all Bodhisattvas, upon hearing it, can cultivate, destroy all afflictions and habits, cultivate the practice of Bodhisattvas, understand the minds of all sentient beings, be able to cultivate all the actions of Bodhisattvas, be able to obtain the practice of liberating wisdom, be able to understand all afflictions and other actions, be able to cultivate the Dharma practices cultivated by Bodhisattvas, be able to deeply observe all transgressions, and be able to see all Buddhas without hindrance.'

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佛言：「善哉，善哉！善男子！諦聽，諦聽！我今當說如是凈行十分之一。

「善男子！菩薩摩訶薩有四行。何等為四？一者、波羅蜜行；二者、助菩提行；三者、神通行；四者、調眾生行。波羅蜜行者，是愿方便。助菩提行者，是修道方便。神通行者，是調心方便。調心方便者，是菩提心堅固方便。

「善男子！云何名檀波羅蜜？檀波羅蜜即是凈行，能壞癡心能修舍心，修舍心已能一切施。若有菩薩能一切施，即得四種無分別心。何等為四？一者、不分別眾生；二者、不分別法；三者、不分別心；四者、不分別愿，是名為四。

「不分別眾生，是可與是不可與，此多與此少與，此上與此下與，此恭敬與此輕慢與，此全與此半與，此持戒此破戒，此福田此非福田，此得大報此不得大報，此是正見此是邪見。此行正聚此行邪聚。善男子！若菩薩摩訶薩得如是心，名不分別心，無憍慢心，無上下心，無掛礙心。是平等心，真正之心，平等施戒，平等慈悲，無有分別猶如虛空，是名不分別眾生。

「不分別法者，菩薩終不作是分別，受者為說，不受不說；受法者施其所須，不受法者則不供給；終不觀察凡夫之人不可惠施，賢聖之人則應佈施，是名不分別法。

「不分別心者，觀諸眾生心皆平

【現代漢語翻譯】 現代漢語譯本：佛說：『好啊，好啊！善男子！仔細聽，仔細聽！我現在要說這清凈行為的十分之一。』 『善男子！菩薩摩訶薩有四種修行。哪四種呢？第一是波羅蜜行（到達彼岸的修行），第二是助菩提行（輔助覺悟的修行），第三是神通行（神通的修行），第四是調眾生行（調伏眾生的修行）。波羅蜜行，是願望的方便。助菩提行，是修道的方便。神通行，是調心的方便。調心方便，是菩提心堅固的方便。』 『善男子！什麼叫做檀波羅蜜（佈施的到達彼岸）？檀波羅蜜就是清凈的行為，能破除愚癡的心，能修習捨棄的心，修習捨棄的心后能做到一切佈施。如果有菩薩能做到一切佈施，就能得到四種無分別心。哪四種呢？第一，不分別眾生；第二，不分別法；第三，不分別心；第四，不分別愿，這叫做四種無分別心。』 『不分別眾生，就是不分別哪些人可以佈施，哪些人不可以佈施；給這個人多一點，給那個人少一點；給這個人好的，給那個人差的；對這個人恭敬地給，對那個人輕慢地給；給這個人全部，給那個人一半；這個人持戒，那個人破戒；這個人是福田，那個人不是福田；這個人能得到大福報，那個人不能得到大福報；這個人是正見，那個人是邪見；這個人行正道，那個人行邪道。善男子！如果菩薩摩訶薩得到這樣的心，就叫做不分別心，沒有驕慢心，沒有高下心，沒有掛礙心。這是平等的心，真正的心，平等地佈施戒律，平等地慈悲，沒有分別，就像虛空一樣，這叫做不分別眾生。』 『不分別法，就是菩薩始終不作這樣的分別：接受佛法的人就為他們說法，不接受佛法的人就不為他們說法；接受佛法的人就供給他們所需，不接受佛法的人就不供給他們所需；始終不觀察凡夫之人不可以佈施，賢聖之人就應該佈施，這叫做不分別法。』 『不分別心，就是觀察所有眾生的心都是平等的』

【English Translation】 English version: The Buddha said: 'Excellent, excellent! Good man! Listen carefully, listen carefully! I will now speak about one-tenth of such pure conduct.' 'Good man! A Bodhisattva Mahasattva has four practices. What are the four? First is the Paramita practice (practice of reaching the other shore), second is the Bodhi-aiding practice (practice that aids enlightenment), third is the supernatural power practice, and fourth is the practice of taming sentient beings. The Paramita practice is the expedient of aspiration. The Bodhi-aiding practice is the expedient of cultivating the path. The supernatural power practice is the expedient of taming the mind. The expedient of taming the mind is the expedient of firming the Bodhi mind.' 'Good man! What is called Dana Paramita (perfection of giving)? Dana Paramita is pure conduct, which can destroy the mind of ignorance, cultivate the mind of relinquishment, and after cultivating the mind of relinquishment, one can give everything. If a Bodhisattva can give everything, he will attain four kinds of non-discriminating minds. What are the four? First, not discriminating sentient beings; second, not discriminating dharmas; third, not discriminating the mind; fourth, not discriminating vows. These are called the four non-discriminating minds.' 'Not discriminating sentient beings means not discriminating who can be given to and who cannot be given to; giving more to this person and less to that person; giving good things to this person and bad things to that person; giving respectfully to this person and disrespectfully to that person; giving everything to this person and half to that person; this person upholds the precepts and that person breaks the precepts; this person is a field of merit and that person is not a field of merit; this person can receive great rewards and that person cannot receive great rewards; this person has right views and that person has wrong views; this person walks the right path and that person walks the wrong path. Good man! If a Bodhisattva Mahasattva attains such a mind, it is called a non-discriminating mind, without arrogance, without superiority or inferiority, without hindrance. This is an equal mind, a true mind, giving precepts equally, compassion equally, without discrimination, like the void, this is called not discriminating sentient beings.' 'Not discriminating dharmas means that a Bodhisattva never makes such distinctions: speaking the Dharma to those who accept it and not speaking to those who do not; providing for the needs of those who accept the Dharma and not providing for those who do not; never observing that giving to ordinary people is not appropriate, while giving to the virtuous and holy is appropriate. This is called not discriminating dharmas.' 'Not discriminating the mind means observing that the minds of all sentient beings are equal.'

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等，不為報施；無內外貪，非為名施，不求果施。所愛之物施已不悔，為攝眾生故行惠施，是名不分別心。

「不分別愿者，施時不為得帝釋身、梵王之身、轉輪王身、魔身、長者大臣之身，亦復不為大自在故，大眷屬故。不為上有，不為聲聞辟支佛乘，乃至不為阿耨多羅三藐三菩提故，而行佈施，是名不分別愿。

「善男子！菩薩摩訶薩修惠施時，具足成就如是四事，則得遠離八不正見：一者、我見；二者、眾生見；三者、壽命見；四者、士夫見；五者、常見；六者、斷見；七者、有見；八者、無見，是名為八。復得遠離四種功德：一者、凡夫功德；二者、聲聞功德；三者、緣覺功德；四者、余習功德。如是施已，不觀四相：一者、常相；二者、樂相；三者、我相；四者、凈相。能凈四法：一者、凈身；二者、凈口；三者、凈心；四者、凈愿。遠離三礙：一、果報礙；二、聲聞礙；三、悔心礙。

「善男子！菩薩修行如是施時，遠離三畏：一者、憍慢畏；二者、上慢畏；三者、魔業畏。菩薩修行如是施時，具四種印：一者、內空印；二者、外空印；三者、眾生空印；四者、菩提空印。如是施時，具四精進：一者、滿眾生故具足精進；二者、護佛法故具足精進；三者、為具三十二相八十種好故具足

【現代漢語翻譯】 現代漢語譯本 不爲了回報而施捨；沒有對內對外貪求，不是爲了名聲而施捨，不求施捨的果報。施捨自己所愛之物后不後悔，爲了攝受眾生而行佈施，這叫做不分別心。 『不分別愿』是指，施捨時不是爲了得到帝釋（Indra，天神之王）之身、梵王（Brahma，創造之神）之身、轉輪王（Chakravartin，統治世界的理想君主）之身、魔（Mara，佛教中的惡魔）之身、長者大臣之身，也不是爲了獲得大自在、大眷屬。不是爲了追求更高的地位，不是爲了聲聞（Śrāvaka，聽聞佛法而修行的人）或辟支佛（Pratyekabuddha，獨自覺悟的人）的果位，甚至不是爲了阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）而行佈施，這叫做不分別愿。 『善男子！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）在修習佈施時，如果能圓滿成就這四件事，就能遠離八種不正見：第一，我見（ātma-dṛṣṭi，認為有真實自我的見解）；第二，眾生見（sattva-dṛṣṭi，認為有真實眾生的見解）；第三，壽命見（jīva-dṛṣṭi，認為有真實壽命的見解）；第四，士夫見（pudgala-dṛṣṭi，認為有真實補特伽羅的見解）；第五，常見（śāśvata-dṛṣṭi，認為事物是永恒不變的見解）；第六，斷見（uccheda-dṛṣṭi，認為事物是斷滅的見解）；第七，有見（bhava-dṛṣṭi，認為事物是存在的見解）；第八，無見（abhava-dṛṣṭi，認為事物是不存在的見解），這稱為八不正見。還能遠離四種功德：第一，凡夫功德；第二，聲聞功德；第三，緣覺功德；第四，余習功德。這樣施捨之後，不執著於四種相：第一，常相（nitya-saṃjñā，認為事物是常住不變的相）；第二，樂相（sukha-saṃjñā，認為事物是快樂的相）；第三，我相（ātma-saṃjñā，認為事物是自我的相）；第四，凈相（śubha-saṃjñā，認為事物是清凈的相）。能清凈四法：第一，清凈身；第二，清凈口；第三，清凈心；第四，清凈愿。遠離三種障礙：第一，果報障礙；第二，聲聞障礙；第三，後悔心障礙。 『善男子！菩薩修行這樣的佈施時，能遠離三種畏懼：第一，驕慢畏；第二，上慢畏；第三，魔業畏。菩薩修行這樣的佈施時，具足四種印：第一，內空印（adhyātma-śūnyatā-mudrā，內空的印記）；第二，外空印（bahirdhā-śūnyatā-mudrā，外空的印記）；第三，眾生空印（sattva-śūnyatā-mudrā，眾生空的印記）；第四，菩提空印（bodhi-śūnyatā-mudrā，菩提空的印記）。這樣施捨時，具足四種精進：第一，爲了圓滿眾生而具足精進；第二，爲了守護佛法而具足精進；第三，爲了具足三十二相（dvātriṃśadvara-lakṣaṇa，佛陀的三十二種殊勝相）和八十種好（aśītyanuvyañjana，佛陀的八十種隨形好）而具足精進

【English Translation】 English version Giving without expecting a return; without internal or external greed, not giving for the sake of fame, not seeking the fruit of giving. Not regretting after giving away what one loves, giving in order to gather sentient beings, this is called a non-discriminating mind. 'Non-discriminating aspiration' means that when giving, it is not for the sake of obtaining the body of Indra (the king of gods), the body of Brahma (the creator god), the body of a Chakravartin (the ideal world-ruling monarch), the body of Mara (a demon in Buddhism), or the body of an elder or minister, nor is it for the sake of great freedom or a large retinue. It is not for the sake of higher status, not for the sake of the Śrāvaka (a disciple who hears the teachings) or Pratyekabuddha (a solitary enlightened one) vehicle, and not even for the sake of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) that one practices giving. This is called non-discriminating aspiration. 'Good man! When a Bodhisattva-mahāsattva (a great Bodhisattva) practices giving, if they fully accomplish these four things, they can be free from eight wrong views: first, the view of self (ātma-dṛṣṭi, the view that there is a real self); second, the view of sentient beings (sattva-dṛṣṭi, the view that there are real sentient beings); third, the view of a life span (jīva-dṛṣṭi, the view that there is a real life span); fourth, the view of a person (pudgala-dṛṣṭi, the view that there is a real person); fifth, the view of permanence (śāśvata-dṛṣṭi, the view that things are eternal); sixth, the view of annihilation (uccheda-dṛṣṭi, the view that things are annihilated); seventh, the view of existence (bhava-dṛṣṭi, the view that things exist); eighth, the view of non-existence (abhava-dṛṣṭi, the view that things do not exist). These are called the eight wrong views. They can also be free from four kinds of merit: first, the merit of ordinary people; second, the merit of Śrāvakas; third, the merit of Pratyekabuddhas; fourth, the merit of residual habits. After giving in this way, they do not cling to four characteristics: first, the characteristic of permanence (nitya-saṃjñā, the perception that things are permanent); second, the characteristic of pleasure (sukha-saṃjñā, the perception that things are pleasurable); third, the characteristic of self (ātma-saṃjñā, the perception that things are self); fourth, the characteristic of purity (śubha-saṃjñā, the perception that things are pure). They can purify four things: first, purify the body; second, purify the mouth; third, purify the mind; fourth, purify the aspiration. They are free from three obstacles: first, the obstacle of karmic retribution; second, the obstacle of the Śrāvaka path; third, the obstacle of regret. 'Good man! When a Bodhisattva practices giving in this way, they can be free from three fears: first, the fear of arrogance; second, the fear of superiority; third, the fear of demonic activities. When a Bodhisattva practices giving in this way, they possess four seals: first, the seal of inner emptiness (adhyātma-śūnyatā-mudrā); second, the seal of outer emptiness (bahirdhā-śūnyatā-mudrā); third, the seal of the emptiness of sentient beings (sattva-śūnyatā-mudrā); fourth, the seal of the emptiness of Bodhi (bodhi-śūnyatā-mudrā). When giving in this way, they possess four kinds of diligence: first, diligence to fulfill sentient beings; second, diligence to protect the Buddha's teachings; third, diligence to possess the thirty-two marks (dvātriṃśadvara-lakṣaṇa, the thirty-two auspicious marks of the Buddha) and eighty minor marks (aśītyanuvyañjana, the eighty minor marks of the Buddha)

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精進；四者、凈佛土故具足精進。是時復得具足四念：一者、念菩提心；二者、念欲見佛；三者、心常念慈；四者、念離煩惱。如是施時，凈於三事：一者、自身；二者、他身；三者、菩提。如是施時，凈於四智：一者、界智；二者、眾生滿足智；三者、愿智；四者、助菩提智。

「善男子！菩薩若能行如是法，則能凈于檀波羅蜜。

「善男子！云何菩薩凈于尸波羅蜜行？善男子！有一種凈，所謂菩薩憐愍一切世間眾生，勝於聲聞辟支佛慈，能壞魔業調諸眾生，具足無量功德寶聚，無有放逸。

「復有二種：一者、于諸眾生；不生噁心。二者、調諸眾生令向菩提。

「復有三種：一者、凈身，遠離一切身惡業故；二者、凈口，遠離一切口惡業故；三者凈意，遠離一切貪恚邪見故。

「復有四種：一者、勸諸眾生令持禁戒；二者、勸諸眾生具足凈戒；三者、能調諸毀戒者；四者、見持戒者，供養恭敬尊重讚歎。

「復有五種：一、持戒已不生憍慢；二、見毀戒不生輕慢；三、見持戒心無嫉妒；四、終不求聲聞之乘；五者、不念辟支佛乘。

「復有六種：一者、唸佛，為過戒故；二者、念法，為過戒已心不生悔；三者、念僧，為能具足如來戒故；四者、念戒，為不求諸有果報

【現代漢語翻譯】 現代漢語譯本 精進（Vīrya）：四者，爲了凈化佛土而具足精進。這時，又能具足四念：一者，念菩提心（bodhicitta，覺悟之心）；二者，念欲見佛；三者，心中常念慈悲；四者，念遠離煩惱。如此佈施時，凈化三事：一者，自身；二者，他人；三者，菩提（bodhi，覺悟）。如此佈施時，凈化四智：一者，界智（dhātu-jñāna，對諸界、諸要素的智慧）；二者，眾生滿足智；三者，愿智（praṇidhāna-jñāna，對願力的智慧）；四者，助菩提智。 『善男子！菩薩若能行如是法，則能凈化檀波羅蜜（dāna-pāramitā，佈施波羅蜜）。』 『善男子！菩薩如何凈化尸波羅蜜（śīla-pāramitā，持戒波羅蜜）行？善男子！有一種凈化，即菩薩憐憫一切世間眾生，勝過聲聞（śrāvaka，聽聞佛法而修行者）和辟支佛（pratyekabuddha，獨覺佛）的慈悲，能摧毀魔業，調伏諸眾生，具足無量功德寶聚，沒有放逸。』 『復有二種：一者，對於諸眾生，不生噁心。二者，調伏諸眾生令向菩提。』 『復有三種：一者，凈化身，遠離一切身惡業的緣故；二者，凈化口，遠離一切口惡業的緣故；三者，凈化意，遠離一切貪慾、嗔恚、邪見的緣故。』 『復有四種：一者，勸諸眾生持守禁戒；二者，勸諸眾生具足清凈的戒律；三者，能調伏那些毀犯戒律的人；四者，見到持戒的人，供養、恭敬、尊重、讚歎。』 『復有五種：一者，持戒后不生驕慢；二者，見到毀戒的人不生輕慢；三者，見到持戒的人心中沒有嫉妒；四者，終不尋求聲聞乘（śrāvakayāna，聲聞的修行道）；五者，不念辟支佛乘（pratyekabuddhayāna，獨覺佛的修行道）。』 『復有六種：一者，唸佛，爲了超越戒律的執著；二者，念法，爲了超越戒律後心中不生後悔；三者，念僧，爲了能具足如來的戒律；四者，念戒，爲了不求諸有果報』

【English Translation】 English version Vīrya (Diligence): The fourth, to be diligent in order to purify the Buddha-land. At this time, one also attains four mindfulnesses: first, mindfulness of bodhicitta (the mind of enlightenment); second, mindfulness of the desire to see the Buddha; third, the mind is always mindful of compassion; fourth, mindfulness of being free from afflictions. When giving in this way, one purifies three things: first, oneself; second, others; third, bodhi (enlightenment). When giving in this way, one purifies four wisdoms: first, dhātu-jñāna (wisdom of the elements); second, wisdom of fulfilling sentient beings; third, praṇidhāna-jñāna (wisdom of vows); fourth, wisdom that aids bodhi. 'Good man! If a Bodhisattva can practice these dharmas, then they can purify the dāna-pāramitā (perfection of giving).' 'Good man! How does a Bodhisattva purify the practice of śīla-pāramitā (perfection of morality)? Good man! There is one kind of purification, which is that a Bodhisattva has compassion for all sentient beings in the world, surpassing the compassion of śrāvakas (hearers) and pratyekabuddhas (solitary realizers), able to destroy the works of demons, tame all sentient beings, possess immeasurable treasures of merit, and have no negligence.' 'There are two more kinds: first, towards all sentient beings, not giving rise to evil thoughts. Second, taming all sentient beings to turn towards bodhi.' 'There are three more kinds: first, purifying the body, because of being far from all evil deeds of the body; second, purifying the mouth, because of being far from all evil deeds of the mouth; third, purifying the mind, because of being far from all greed, hatred, and wrong views.' 'There are four more kinds: first, encouraging all sentient beings to uphold precepts; second, encouraging all sentient beings to fulfill pure precepts; third, being able to tame those who violate precepts; fourth, seeing those who uphold precepts, making offerings, being respectful, honoring, and praising them.' 'There are five more kinds: first, after upholding precepts, not giving rise to arrogance; second, seeing those who violate precepts, not giving rise to contempt; third, seeing those who uphold precepts, having no jealousy in the mind; fourth, never seeking the śrāvakayāna (vehicle of hearers); fifth, not thinking of the pratyekabuddhayāna (vehicle of solitary realizers).' 'There are six more kinds: first, mindfulness of the Buddha, in order to transcend attachment to precepts; second, mindfulness of the Dharma, in order to not give rise to regret in the mind after transcending precepts; third, mindfulness of the Sangha, in order to be able to fulfill the precepts of the Tathāgata; fourth, mindfulness of precepts, in order not to seek any karmic rewards.'

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故；五者、念施，為能一切悉施與故；六者、念天，為欲具足諸善法故。

「復有七種：一者、深信一切佛法；二者、勤行精進，為得佛法故；三者、具智，為知一切諸佛法故；四者、聞已能說一切佛法故；五者、供養父母師長和上；六者、畏於現在未來惡業；七者、有慚愧心。

「復有八種：一者、不為利養顯異惑眾；二者、不說自事，離一切故；三者、不讚供養，心知足故；四者、行聖種性，樂善法故；五者、隨頭陀法，不惜身命故；六者、樂於寂靜，離說世事故；七者、深心樂法，厭三界故；八者、至心護法，不惜身命故。

「復有九種：一者、離九噁心，過九眾生所居處故；二者、念凈；三者、念修；四者、增長善法；五者、心樂寂靜；六者、離煩惱熱；七者、莊嚴舍摩他；八者、勤行精進；九者、不欺眾生。

「復有十種：一者、凈身三業；二者、凈口四業；三者、凈意三業；四者、遠離嫉妒；五者、離諂曲心；六者、至心念戒；七者、為持戒故，勤行精進；八者、軟語，為調眾生；九者、受身為眾生使；十者、于諸福田不生輕慢。

「善男子！菩薩修行尸波羅蜜，有二種凈行：一者、有心有相及以莊嚴，寧舍壽命終不毀戒；二者、無心無相及無莊嚴，於一切法心無所著。

【現代漢語翻譯】 現代漢語譯本 因此；第五，憶念佈施，是爲了能夠一切都施與；第六，憶念天，是爲了想要具足各種善法。

又有七種：第一，深信一切佛法；第二，勤奮修行精進，爲了獲得佛法；第三，具足智慧，爲了知曉一切諸佛法；第四，聽聞后能夠宣說一切佛法；第五，供養父母、師長和和尚；第六，畏懼現在和未來的惡業；第七，有慚愧心。

又有八種：第一，不爲了利養而顯示奇異、迷惑大眾；第二，不說自己的事，因為遠離一切；第三，不讚嘆供養，因為內心知足；第四，行持聖種性，樂於善法；第五，隨順頭陀法（苦行），不吝惜身命；第六，樂於寂靜，遠離談論世俗之事；第七，內心深愛佛法，厭離三界；第八，至誠護持佛法，不惜身命。

又有九種：第一，遠離九種噁心，超越九種眾生所居住的地方；第二，憶念清凈；第三，憶念修行；第四，增長善法；第五，內心喜愛寂靜；第六，遠離煩惱的熾熱；第七，莊嚴舍摩他（止）；第八，勤奮修行精進；第九，不欺騙眾生。

又有十種：第一，清凈身的三業；第二，清凈口四業；第三，清凈意的三業；第四，遠離嫉妒；第五，遠離諂媚虛偽的心；第六，至誠憶念戒律；第七，爲了持戒，勤奮修行精進；第八，言語柔和，爲了調伏眾生；第九，接受身體作為眾生的僕役；第十，對於各種福田不生輕慢。

善男子！菩薩修行尸波羅蜜（持戒波羅蜜），有兩種清凈的修行：第一，有心、有相以及莊嚴，寧可捨棄生命也終不毀壞戒律；第二，無心、無相以及無莊嚴，對於一切法心無所執著。

【English Translation】 English version Therefore; fifth, mindfulness of giving, is because one is able to give everything; sixth, mindfulness of the heavens, is because one desires to be complete in all good dharmas.

There are also seven kinds: first, deep faith in all the Buddha's teachings; second, diligent practice of vigor, for the sake of attaining the Buddha's teachings; third, possessing wisdom, for the sake of knowing all the Buddha's teachings; fourth, being able to speak all the Buddha's teachings after hearing them; fifth, making offerings to parents, teachers, and preceptors; sixth, fearing evil deeds in the present and future; seventh, having a sense of shame and remorse.

There are also eight kinds: first, not displaying extraordinary abilities to confuse the masses for the sake of gain and offerings; second, not speaking of one's own affairs, because one is detached from everything; third, not praising offerings, because one is content in one's heart; fourth, practicing the noble lineage, delighting in good dharmas; fifth, following the dhuta practices (ascetic practices), not being stingy with one's life; sixth, delighting in tranquility, refraining from discussing worldly matters; seventh, deeply loving the Dharma, being weary of the three realms; eighth, sincerely protecting the Dharma, not being stingy with one's life.

There are also nine kinds: first, being detached from the nine evil minds, transcending the places where the nine kinds of beings dwell; second, mindfulness of purity; third, mindfulness of practice; fourth, increasing good dharmas; fifth, the mind delights in tranquility; sixth, being detached from the heat of afflictions; seventh, adorning shamatha (calm abiding); eighth, diligently practicing vigor; ninth, not deceiving sentient beings.

There are also ten kinds: first, purifying the three karmas of the body; second, purifying the four karmas of speech; third, purifying the three karmas of the mind; fourth, being detached from jealousy; fifth, being detached from a flattering and deceitful mind; sixth, sincerely being mindful of the precepts; seventh, for the sake of upholding the precepts, diligently practicing vigor; eighth, speaking softly, for the sake of taming sentient beings; ninth, accepting the body as a servant of sentient beings; tenth, not being disrespectful towards the various fields of merit.

Good man! When a Bodhisattva practices the Śīla pāramitā (perfection of morality), there are two kinds of pure practices: first, with mind, with form, and with adornment, one would rather give up one's life than break the precepts; second, without mind, without form, and without adornment, one's mind is not attached to any dharma.

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復有二種。一者凈于內入。二者不求一切外入。復有二種：一者、常愿菩提之心；二者、不觀本向菩提戒相。

「善男子！云何菩薩凈羼提波羅蜜行？善男子！菩薩摩訶薩受罵不報，口業凈故；受打不報，身業凈故；受瞋不報，意業凈故。善男子！菩薩摩訶薩雖受罵辱所以不酬，護眾生故；受諸楚毒所以不報，護後世故；被截手足慈心不瞋，護菩提故。見有求者，心不生瞋，為四攝故生慈心故，增菩提道故，壞慳貪心破魔業故。

「善男子！菩薩摩訶薩修唸佛已，行於忍辱，受一切苦，為得佛身故。善男子！復有菩薩修于忍辱，為欲具足得十力故。復有菩薩修于忍辱，為欲成大師子吼故。復有修忍，為知三世無掛礙故。復有修忍，為得大慈大悲力故。復有修忍，為得具足一切智故。

「善男子！菩薩摩訶薩具足二力，能成就忍：一者、智力；二者、修力。以智力故觀于身心，是故為忍。以修力故不著諸法，是故為忍。

「複次，善男子！凈忍菩薩則能觀察一切法中無有眾生，是故修忍。一切諸法其性解脫，是故菩薩觀一切法無忍無瞋。若於諸法心無所著，是名為忍。

「善男子！菩薩有二忍：一者、觀如法身；二者、觀如法界。菩薩摩訶薩若能如是觀二法者，是名菩薩凈羼提波羅蜜行

【現代漢語翻譯】 現代漢語譯本 還有兩種（修行方法）。第一種是凈化內在的感官（內入），第二種是不追求一切外在的感官（外入）。還有兩種：第一種是，常發願求得菩提之心；第二種是，不執著于菩提戒律的形式（本向菩提戒相）。 『善男子！菩薩如何修行清凈的羼提波羅蜜（Kshanti Paramita，忍辱波羅蜜）呢？善男子！菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）受到辱罵不還口，這是因為口業清凈；受到毆打不還手，這是因為身業清凈；受到嗔恨不報復，這是因為意業清凈。善男子！菩薩摩訶薩即使受到辱罵也不迴應，是爲了保護眾生；即使受到各種痛苦的折磨也不報復，是爲了保護後世的修行；即使被砍斷手腳也以慈悲心不生嗔恨，是爲了守護菩提（Bodhi，覺悟）。看到有人來乞求，心中不生嗔恨，爲了以四攝法（Catur-samgraha-vastuni，佈施、愛語、利行、同事）攝受眾生而生起慈悲心，爲了增長菩提之道，爲了破除慳貪之心，爲了破除魔業。 『善男子！菩薩摩訶薩在修習唸佛（Buddhanusmrti，憶念佛陀）之後，修行忍辱，承受一切痛苦，是爲了獲得佛身。善男子！還有菩薩修行忍辱，是爲了圓滿獲得十力（Dasabala，佛的十種力量）。還有菩薩修行忍辱，是爲了成就大師子吼（Mahasimhanada，佛的無畏說法）。還有修行忍辱，是爲了了知三世（過去、現在、未來）無所障礙。還有修行忍辱，是爲了獲得大慈大悲的力量。還有修行忍辱，是爲了獲得圓滿的一切智（Sarvajna，佛的智慧）。 『善男子！菩薩摩訶薩具足兩種力量，能夠成就忍辱：第一種是智力；第二種是修力。以智力觀察身心，所以能夠忍辱。以修力不執著於一切法，所以能夠忍辱。 『再次，善男子！清凈忍辱的菩薩能夠觀察一切法中沒有眾生（Sattva，有情），所以修行忍辱。一切諸法的本性是解脫的，所以菩薩觀察一切法無忍無嗔。如果對於一切法心無所執著，這就叫做忍辱。 『善男子！菩薩有兩種忍：第一種是觀察如法身（Dharmakaya，法身）；第二種是觀察如法界（Dharmadhatu，法界）。菩薩摩訶薩如果能夠這樣觀察這兩種法，就叫做菩薩清凈的羼提波羅蜜行。

【English Translation】 English version There are also two kinds (of practices). The first is purifying the inner senses (inner entrances), and the second is not seeking any external senses (external entrances). There are also two kinds: the first is to constantly aspire to the mind of Bodhi (enlightenment); the second is not to be attached to the form of Bodhi precepts (original direction of Bodhi precepts). 'Good man! How does a Bodhisattva practice the pure Kshanti Paramita (Perseverance Paramita)? Good man! A Bodhisattva Mahasattva (Great Bodhisattva) does not retaliate when insulted, because his speech karma is pure; does not strike back when beaten, because his body karma is pure; does not respond with anger when angered, because his mind karma is pure. Good man! A Bodhisattva Mahasattva does not respond even when insulted, in order to protect sentient beings; does not retaliate even when suffering various torments, in order to protect future practice; does not become angry with a compassionate heart even when his hands and feet are cut off, in order to protect Bodhi (enlightenment). When seeing someone begging, he does not become angry, but generates compassion in order to embrace sentient beings with the four means of gathering (Catur-samgraha-vastuni, giving, kind speech, beneficial action, and cooperation), in order to increase the path of Bodhi, in order to break the mind of miserliness, and in order to break the work of demons. 'Good man! A Bodhisattva Mahasattva, after practicing Buddha-remembrance (Buddhanusmrti), practices patience, enduring all suffering, in order to obtain the Buddha's body. Good man! There are also Bodhisattvas who practice patience in order to fully obtain the ten powers (Dasabala, ten powers of a Buddha). There are also Bodhisattvas who practice patience in order to achieve the great lion's roar (Mahasimhanada, the fearless teaching of the Buddha). There are also those who practice patience in order to know that the three times (past, present, and future) are without obstruction. There are also those who practice patience in order to obtain the power of great compassion and great mercy. There are also those who practice patience in order to obtain the complete all-knowing wisdom (Sarvajna, the wisdom of a Buddha). 'Good man! A Bodhisattva Mahasattva possesses two powers to achieve patience: the first is the power of wisdom; the second is the power of practice. With the power of wisdom, he observes his body and mind, therefore he is able to be patient. With the power of practice, he does not cling to any dharmas, therefore he is able to be patient. 'Furthermore, good man! A Bodhisattva of pure patience is able to observe that there are no sentient beings (Sattva) in all dharmas, therefore he practices patience. The nature of all dharmas is liberation, therefore a Bodhisattva observes that there is no patience and no anger in all dharmas. If the mind is not attached to any dharmas, this is called patience. 'Good man! A Bodhisattva has two kinds of patience: the first is observing the Dharmakaya (Dharma body); the second is observing the Dharmadhatu (Dharma realm). If a Bodhisattva Mahasattva is able to observe these two dharmas in this way, it is called the pure Kshanti Paramita practice of a Bodhisattva.'

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「善男子！云何菩薩凈毗梨耶波羅蜜行？若菩薩摩訶薩于諸修行不息不悔，于諸善法心無厭足，亦樂修行五波羅蜜，常求莊嚴一切善法，擁護正法樂宣說之。調伏眾生心無休息，過於聲聞辟支佛乘，擁護一切諸佛正法，修諸苦行其心不悔，終不喪失本昔善根，廣修多聞心無厭惓，為眾走使不生愁悔，是名精進。如是精進，云何名凈？若能觀身猶如影像、口無言說、心畢竟凈，以盡智觀諸滅法，以無生智知諸有盡。如是觀時，則能莊嚴三種精進：一者、體莊嚴；二者、覺莊嚴；三者、分別莊嚴。

「復有三種不著精進：一、不著眼；二、不著色；三、不著識。乃至法，亦復如是，是名不取不捨精進。具足如是勤精進已，不取惠施不捨慳貪，不取持戒不捨毀戒，不取忍辱不捨瞋恚，不取精進不捨懈怠，不取禪定不捨亂心，不取智慧不捨愚癡，不取善法不捨惡法，不取佛道不捨二乘，是名二種勤精進也，是二精進能具佛法。復有二種：所謂內、外。若菩薩能修如是勤精進者，是名毗梨耶波羅蜜行凈。

「善男子！云何菩薩凈禪波羅蜜行？若菩薩摩訶薩，取諸禪支觀諸禪支，觀已入定。既入定已，不貪著色受想行識，是名為禪。非著眼禪乃至意禪，是名為禪。非著色禪乃至法禪，是名為禪。非著地水火

【現代漢語翻譯】 現代漢語譯本： 『善男子！什麼是菩薩清凈的精進波羅蜜（Vīrya-pāramitā，精進到彼岸）修行？如果菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）對於各種修行不停止也不後悔，對於各種善法內心沒有厭倦，也樂於修行五波羅蜜（Pañca-pāramitā，五種到彼岸的修行），經常尋求莊嚴一切善法，擁護正法並樂於宣說它。調伏眾生內心沒有休息，超越聲聞（Śrāvaka，聽聞佛法而修行的人）和辟支佛（Pratyekabuddha，獨自覺悟的人）的境界，擁護一切諸佛的正法，修持各種苦行內心不後悔，最終不喪失原本的善根，廣泛修習多聞內心沒有厭倦，為眾生奔走效力不產生憂愁後悔，這叫做精進。這樣的精進，如何稱為清凈呢？如果能夠觀察身體如同影像，口中沒有言說，內心畢竟清凈，用盡智（Kṣaya-jñāna，斷盡煩惱的智慧）觀察各種滅法，用無生智（Anutpāda-jñāna，不生不滅的智慧）了知各種有為法的終盡。這樣觀察時，就能莊嚴三種精進：第一是身體的莊嚴；第二是覺悟的莊嚴；第三是分別的莊嚴。 『又有三種不執著的精進：第一，不執著于眼；第二，不執著於色；第三，不執著于識。乃至對於法也是如此，這叫做不取不捨的精進。具足這樣勤奮精進之後，不執著于佈施也不捨棄慳貪，不執著于持戒也不捨棄毀戒，不執著于忍辱也不捨棄嗔恚，不執著于精進也不捨棄懈怠，不執著于禪定也不捨棄散亂，不執著于智慧也不捨棄愚癡，不執著于善法也不捨棄惡法，不執著于佛道也不捨棄二乘（聲聞乘和辟支佛乘），這叫做兩種勤奮精進，這兩種精進能夠圓滿佛法。又有兩種：所謂內在的和外在的。如果菩薩能夠修習這樣的勤奮精進，這叫做精進波羅蜜的清凈修行。 『善男子！什麼是菩薩清凈的禪波羅蜜（Dhyāna-pāramitā，禪定到彼岸）修行？如果菩薩摩訶薩，取用各種禪支（Dhyānāṅga，禪定的組成部分）觀察各種禪支，觀察之後進入禪定。進入禪定之後，不貪著色、受、想、行、識（五蘊，Pañca-skandha，構成個體存在的五種要素），這叫做禪。不執著于眼禪乃至意禪，這叫做禪。不執著於色禪乃至法禪，這叫做禪。不執著于地、水、火、

【English Translation】 English version: 'Good man! What is the Bodhisattva's pure practice of Vīrya-pāramitā (Perfection of Effort)? If a Bodhisattva-mahāsattva (Great Bodhisattva) does not cease or regret any practice, is not weary of any good dharma, and also delights in practicing the five pāramitās (Perfections), constantly seeks to adorn all good dharmas, protects the true dharma and delights in proclaiming it. Subduing sentient beings without rest, surpassing the vehicles of Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), protecting the true dharma of all Buddhas, practicing various austerities without regret, ultimately not losing the original good roots, widely studying and hearing without weariness, running errands for sentient beings without sorrow or regret, this is called effort. How is such effort called pure? If one can observe the body as an image, the mouth without speech, the mind ultimately pure, observing all extinguished dharmas with Kṣaya-jñāna (Knowledge of Extinction), knowing the end of all conditioned dharmas with Anutpāda-jñāna (Knowledge of Non-arising). When observing in this way, one can adorn three kinds of effort: first, the adornment of the body; second, the adornment of awakening; third, the adornment of discrimination. 'There are also three kinds of non-attachment effort: first, not being attached to the eye; second, not being attached to form; third, not being attached to consciousness. And so on, even with dharma, this is called effort of neither grasping nor abandoning. Having fulfilled such diligent effort, one does not grasp giving nor abandon stinginess, does not grasp keeping precepts nor abandon breaking precepts, does not grasp patience nor abandon anger, does not grasp effort nor abandon laziness, does not grasp meditation nor abandon distraction, does not grasp wisdom nor abandon ignorance, does not grasp good dharma nor abandon evil dharma, does not grasp the Buddha path nor abandon the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), this is called two kinds of diligent effort, and these two kinds of effort can fulfill the Buddha dharma. There are also two kinds: internal and external. If a Bodhisattva can practice such diligent effort, this is called the pure practice of Vīrya-pāramitā. 'Good man! What is the Bodhisattva's pure practice of Dhyāna-pāramitā (Perfection of Meditation)? If a Bodhisattva-mahāsattva takes up the various dhyānāṅgas (factors of meditation), observes the various dhyānāṅgas, and after observing, enters into meditation. Having entered into meditation, one does not crave form, feeling, perception, mental formations, and consciousness (the five skandhas), this is called meditation. Not being attached to eye meditation, and so on up to mind meditation, this is called meditation. Not being attached to form meditation, and so on up to dharma meditation, this is called meditation. Not being attached to earth, water, fire,

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風空禪，是名為禪。非著日月釋梵自在天禪，是名為禪。非著欲界色無色禪，是名為禪。非著此彼禪，是名為禪。非觀身心禪，是名為禪。非著上下禪，是名為禪。非著四取禪，是名為禪。非著眾生壽命士夫我人相禪，是名為禪。非著常見斷見有無見禪，是名為禪。非畢竟盡漏禪，是名為禪。非入定聚禪，是名為禪。非得沙門果禪，如是禪者非畢竟行禪，名空調伏禪，非真空禪；名無相調伏禪，非真無相禪；名無愿調伏禪，非真無愿禪。是菩薩具足成就大慈大悲一切空行禪。

「云何名為具一切空？若能不觀佈施、持戒、忍辱、精進、禪定、智慧、方便、慈悲喜捨、四諦、菩提智慧、誓願莊嚴、舍摩他、毗婆舍那、解脫慚愧，是名諸佛方便三昧神通無礙智。攝取十力、四無所畏、十八不共法，不為二乘之所染污，斷諸習氣，具足無量大神通智，為諸眾生之所歸依。莊嚴世法及出世法，能善調伏一切眾生，渡於四流生死大海，能斷一切所有繫縛，凈諸法性，是名性寂靜。非向法寂靜，亦取向法舍性，了了向法盲性，有聞向法聾性，勤調伏向法停住，涼滅寂靜，調伏熾然，是名一切行空。

「善男子！譬如三千大千世界，所有眾生悉善知畫，其中或有善能泥塗，或能磨彩，或曉畫身不曉手足，或曉手足不曉面

【現代漢語翻譯】 現代漢語譯本：風空禪，被稱為禪。不是執著于日月釋梵自在天（指欲界天神）的禪，這被稱為禪。不是執著于欲界、色界、無色界（三界）的禪，這被稱為禪。不是執著於此彼（相對概念）的禪，這被稱為禪。不是觀察身心的禪，這被稱為禪。不是執著于上下（方位概念）的禪，這被稱為禪。不是執著於四取（欲取、見取、戒禁取、我語取）的禪，這被稱為禪。不是執著于眾生、壽命、士夫、我、人等相的禪，這被稱為禪。不是執著于常見、斷見、有見、無見（四種邪見）的禪，這被稱為禪。不是最終斷盡煩惱的禪，這被稱為禪。不是進入禪定狀態的禪，這被稱為禪。不是獲得沙門果（修行果位）的禪，這樣的禪不是究竟的修行禪，而是名為調伏的禪，不是真正的空性禪；名為無相的調伏禪，不是真正的無相禪；名為無愿的調伏禪，不是真正的無愿禪。這是菩薩圓滿成就的大慈大悲一切空行禪。 什麼是具足一切空？如果能夠不執著于佈施、持戒、忍辱、精進、禪定、智慧、方便、慈悲喜捨、四諦、菩提智慧、誓願莊嚴、止觀、解脫、慚愧，這就稱為諸佛方便三昧神通無礙智。攝取十力（如來十種力量）、四無所畏（佛的四種無畏懼的自信）、十八不共法（佛獨有的十八種功德），不被二乘（聲聞、緣覺）所染污，斷除一切習氣，具足無量大神通智慧，成為一切眾生的歸依。莊嚴世間法和出世間法，能夠善巧調伏一切眾生，渡過四流（欲流、有流、見流、無明流）生死大海，能夠斷除一切束縛，清凈諸法本性，這稱為性寂靜。不是趨向於法的寂靜，也捨棄趨向於法的執著，明瞭趨向於法的盲目性，聽到趨向於法的聾性，勤奮調伏趨向於法的停滯，涼滅寂靜，調伏熾熱，這稱為一切行空。 善男子！譬如三千大千世界，所有眾生都擅長繪畫，其中有的擅長涂泥，有的擅長磨彩，有的懂得畫身體卻不懂得畫手足，有的懂得畫手足卻不懂得畫面部。

【English Translation】 English version: The Zen of emptiness is called Zen. It is not the Zen that clings to the gods of the sun, moon, Brahma, and Ishvara (referring to the gods of the desire realm), this is called Zen. It is not the Zen that clings to the desire realm, the form realm, and the formless realm (the three realms), this is called Zen. It is not the Zen that clings to this and that (relative concepts), this is called Zen. It is not the Zen that observes the body and mind, this is called Zen. It is not the Zen that clings to up and down (directional concepts), this is called Zen. It is not the Zen that clings to the four attachments (desire attachment, view attachment, precept and ritual attachment, and self-attachment), this is called Zen. It is not the Zen that clings to the characteristics of sentient beings, lifespan, individuals, self, and others, this is called Zen. It is not the Zen that clings to the views of permanence, annihilation, existence, and non-existence (four wrong views), this is called Zen. It is not the Zen that ultimately exhausts all defilements, this is called Zen. It is not the Zen that enters into a state of meditative concentration, this is called Zen. It is not the Zen that attains the fruit of a Shramana (a fruit of practice), such Zen is not the ultimate practice Zen, but is called the Zen of taming, not the true Zen of emptiness; it is called the Zen of taming without characteristics, not the true Zen without characteristics; it is called the Zen of taming without wishes, not the true Zen without wishes. This is the Bodhisattva's complete and accomplished Zen of great compassion and great emptiness. What is called the complete emptiness? If one can not cling to giving, keeping precepts, patience, diligence, meditation, wisdom, skillful means, loving-kindness, compassion, joy, equanimity, the four noble truths, Bodhi wisdom, vows of adornment, Shamatha, Vipassana, liberation, and shame, this is called the unobstructed wisdom of the Buddhas' skillful means Samadhi and supernatural powers. It encompasses the ten powers (the ten powers of a Tathagata), the four fearlessnesses (the four fearless confidences of a Buddha), and the eighteen unique qualities (the eighteen unique virtues of a Buddha), it is not defiled by the two vehicles (Shravakas and Pratyekabuddhas), it cuts off all habitual tendencies, it is complete with immeasurable great supernatural wisdom, and it becomes the refuge of all sentient beings. It adorns both worldly and transcendental dharmas, it is able to skillfully tame all sentient beings, it crosses the great ocean of birth and death of the four streams (the stream of desire, the stream of existence, the stream of views, and the stream of ignorance), it is able to cut off all bonds, and it purifies the nature of all dharmas, this is called the stillness of nature. It is not the stillness that is directed towards the dharma, it also abandons the attachment to the dharma, it understands the blindness of directing towards the dharma, it hears the deafness of directing towards the dharma, it diligently tames the stagnation of directing towards the dharma, it cools and extinguishes stillness, it tames the burning, this is called the emptiness of all actions. Good man! For example, in the three thousand great thousand worlds, all sentient beings are skilled in painting, some are skilled in applying mud, some are skilled in grinding colors, some understand how to paint the body but not the hands and feet, and some understand how to paint the hands and feet but not the face.

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目。時有國王，以一張㲲與是諸人，而告之言：『凡能畫者，悉來聚集於此㲲上，畫吾身像。』爾時，諸人悉來聚集，隨其所能而共作之。有一畫師，以緣事故竟不得來。諸人畫已持共上王。善男子！可言諸人悉集作不？」

「不也。世尊！」

「善男子！我說此喻，其義未顯。善男子！一人不來，故不得言一切集作，亦不得言像已成就。佛法行者亦復如是，若有一行不成就者，不名具足如來正法，是故要當具足諸行，名為成就無上菩提。」說是法時，六萬菩薩於一切行，得具足空。

「善男子！云何菩薩摩訶薩凈般若波羅蜜？善男子！菩薩摩訶薩具十二慧：一者、知過去無礙；二者、知未來無礙；三者、知現在無礙；四者、知有為無礙；五者、知無為無礙；六者、知一切世作無礙；七者、知出世無礙；八者、知辯才無礙；九者、知實無礙；十者、知世諦無礙；十一者、知第一義諦無礙；十二者、知諸眾生利鈍無礙，是名為慧。難破能破，難觀能觀，難解能解，譬如金剛不可沮壞，是名出世之慧、畢竟慧、一切眾生真解心慧。

「難行難入難見，甚深難可習學，正見正聚，遠離諸見及以習氣，自知了了知見一切眾生之心，法智義智無所貪著，曠大光明無諍無迮。善知時節過於時節，護正法聚

【現代漢語翻譯】 現代漢語譯本 佛陀說：『譬如，有一個國王，給一些人一張布，告訴他們說：「凡是會畫畫的人，都來聚集在這張布上，畫我的畫像。」當時，所有人都來聚集，各自盡其所能地一起作畫。有一個畫師，因為有事而最終沒能來。其他人畫完后，一起把畫呈給國王。善男子！可以說這些人全都聚集在一起作畫了嗎？』 『不，世尊！』 『善男子！我講這個比喻，它的含義還沒有完全顯現。善男子！因為有一個人沒來，所以不能說所有人都聚集在一起作畫，也不能說畫像已經完成。佛法修行者也是這樣，如果有一項修行沒有成就，就不能稱為具足如來正法，所以一定要具足所有修行，才稱為成就無上菩提。』當佛陀說這段法時，六萬菩薩在一切修行上，都獲得了具足的空性。 『善男子！菩薩摩訶薩如何清凈般若波羅蜜（智慧到彼岸）？善男子！菩薩摩訶薩具有十二種智慧：第一，知道過去無礙；第二，知道未來無礙；第三，知道現在無礙；第四，知道有為法（因緣和合而生的事物）無礙；第五，知道無為法（不依賴因緣的事物）無礙；第六，知道一切世間所作無礙；第七，知道出世間無礙；第八，知道辯才無礙；第九，知道真實無礙；第十，知道世俗諦（世俗的真理）無礙；第十一，知道第一義諦（究竟的真理）無礙；第十二，知道一切眾生的根性利鈍無礙，這稱為智慧。難以破除的能夠破除，難以觀察的能夠觀察，難以理解的能夠理解，譬如金剛一樣不可摧毀，這稱為出世間的智慧、究竟的智慧、一切眾生真正解脫的智慧。 『難以修行、難以進入、難以見到，非常深奧難以學習，正見正聚，遠離各種見解以及習氣，自己清楚地知道並見到一切眾生的心，對於法智（對法的智慧）和義智（對意義的智慧）沒有貪著，廣大光明沒有爭論沒有狹隘。善於知道時節和超越時節，守護正法聚集。』

【English Translation】 English version The Buddha said, 'For example, there was a king who gave a piece of cloth to some people and told them, 「All who can paint, come and gather on this cloth and paint my portrait.」 At that time, all the people came and gathered, each doing their best to paint together. There was one painter who, due to circumstances, could not come in the end. After the others had finished painting, they presented the painting to the king together. Good man! Can it be said that all these people gathered together to paint?' 'No, World Honored One!' 'Good man! I have spoken this parable, but its meaning is not yet fully revealed. Good man! Because one person did not come, it cannot be said that all gathered together to paint, nor can it be said that the portrait is complete. It is the same for practitioners of the Dharma; if one practice is not accomplished, it cannot be called the complete Right Dharma of the Tathagata. Therefore, one must complete all practices to be called the attainment of unsurpassed Bodhi.' When the Buddha spoke this Dharma, sixty thousand Bodhisattvas attained complete emptiness in all practices. 'Good man! How does a Bodhisattva Mahasattva purify Prajna Paramita (perfection of wisdom)? Good man! A Bodhisattva Mahasattva possesses twelve kinds of wisdom: first, knowing the past without obstruction; second, knowing the future without obstruction; third, knowing the present without obstruction; fourth, knowing conditioned phenomena (things arising from causes and conditions) without obstruction; fifth, knowing unconditioned phenomena (things not dependent on causes and conditions) without obstruction; sixth, knowing all worldly actions without obstruction; seventh, knowing the transcendent without obstruction; eighth, knowing eloquence without obstruction; ninth, knowing reality without obstruction; tenth, knowing conventional truth (worldly truth) without obstruction; eleventh, knowing ultimate truth (absolute truth) without obstruction; twelfth, knowing the sharp and dull faculties of all sentient beings without obstruction. This is called wisdom. What is difficult to break can be broken, what is difficult to observe can be observed, what is difficult to understand can be understood, like a diamond that cannot be destroyed. This is called transcendent wisdom, ultimate wisdom, the wisdom of true liberation for all sentient beings. 'It is difficult to practice, difficult to enter, difficult to see, profoundly difficult to learn, right view and right gathering, far from all views and habits, knowing and seeing clearly the minds of all sentient beings, without attachment to Dharma wisdom (wisdom about the Dharma) and meaning wisdom (wisdom about the meaning), vast and bright without contention or narrowness. Knowing well the times and transcending the times, protecting the gathering of the Right Dharma.'

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，畢竟覺正覺實覺，遠諸垢穢不為一切之所呵責。一行無行、一切眾生行、無足跡行，雖離一切世間之行，亦不遠離一切世行。雖離世界不離佛土，雖離一切諸行莊嚴，亦不遠離調伏眾生。雖離諸行不離善行，雖離眾生心行因緣，不離知于眾生心行。雖離世行不離世法，雖離諸身亦入眾生心，是名為慧。

「如是智慧甚為難得，非善根純熟終不能獲，不能常修行善法者，亦不能得如是智慧。菩提樹下乃能得之，真知法性諸佛所護，度至彼岸，知一切法施甘露味，是故名為般若波羅蜜。

「善男子！如是智慧，畢竟了知一切緣一切相，一切眾生心之所行，以是義故名為智慧。如是智慧有二寂靜：一者、知礙相寂靜；二者、知無礙相寂靜。

「復有二種：一者、無覺凈；二者、離諸見凈。如是智慧菩薩摩訶薩常游眾生利鈍根中、眾生心中、一切法中，觀諸煩惱即是智慧。菩薩雖住諸界，多住佛界，能善觀見十方世界，離一切蓋，悉是一切佛法根本，具足一切無上佛法，不學諸法不離諸法，不壞一法不成一法。菩薩成就如是智慧，能作功德，能讀誦說一切佛法，一切福德悉能得之，皆能修成一切善法，是名菩薩凈般若波羅蜜行。」

說是法時，二萬二千眾生髮阿耨多羅三藐三菩提心，八千菩薩得無

【現代漢語翻譯】 現代漢語譯本： 畢竟是覺悟、正覺、實覺，遠離一切污垢，不被任何事物所責難。一行即無行，一切眾生的行為，是無跡可尋的行為，雖然遠離一切世間的行為，卻也不遠離一切世間的行為。雖然遠離世界，卻不遠離佛土，雖然遠離一切諸行的莊嚴，卻也不遠離調伏眾生。雖然遠離諸行，卻不遠離善行，雖然遠離眾生的心行因緣，卻不遠離了解眾生的心行。雖然遠離世俗的行為，卻不遠離世俗的法則，雖然遠離諸身，卻也進入眾生的心中，這被稱為智慧。 這樣的智慧非常難得，不是善根純熟的人最終不能獲得，不能經常修行善法的人，也不能得到這樣的智慧。在菩提樹下才能獲得，真正了解法性，被諸佛所護佑，度到彼岸，知道一切法施予甘露的滋味，因此被稱為般若波羅蜜（prajnaparamita，智慧到彼岸）。 善男子！這樣的智慧，最終了知一切因緣，一切現象，一切眾生心中所想，因此被稱為智慧。這樣的智慧有兩種寂靜：一是，知道有障礙的現象是寂靜的；二是，知道無障礙的現象是寂靜的。 還有兩種：一是，無覺的清凈；二是，遠離一切見解的清凈。這樣的智慧，菩薩摩訶薩（bodhisattvamahāsattva，大菩薩）經常遊走在眾生根性的利鈍之中、眾生的心中、一切法之中，觀察煩惱即是智慧。菩薩雖然住在各個界，但多住在佛界，能夠清楚地看到十方世界，遠離一切遮蓋，都是一切佛法的根本，具足一切無上的佛法，不學習諸法也不離開諸法，不破壞一法也不成就一法。菩薩成就這樣的智慧，能夠行功德，能夠讀誦宣說一切佛法，一切福德都能得到，都能修成一切善法，這被稱為菩薩清凈的般若波羅蜜行。 當宣說此法時，二萬二千眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），八千菩薩獲得了無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟）。

【English Translation】 English version: Ultimately, it is awakening, right awakening, and true awakening, far removed from all defilements and not subject to any reproach. One practice is no practice, the practice of all sentient beings is a practice without trace. Though it is apart from all worldly practices, it is not apart from all worldly practices. Though it is apart from the world, it is not apart from the Buddha-land. Though it is apart from the adornments of all practices, it is not apart from taming sentient beings. Though it is apart from all practices, it is not apart from good practices. Though it is apart from the causes and conditions of sentient beings' minds, it is not apart from knowing the minds of sentient beings. Though it is apart from worldly practices, it is not apart from worldly laws. Though it is apart from all bodies, it enters the minds of sentient beings. This is called wisdom. Such wisdom is extremely difficult to attain. It cannot be obtained by those whose roots of goodness are not fully matured, nor can it be obtained by those who do not constantly practice good deeds. It can only be obtained under the Bodhi tree. It is the true understanding of the nature of Dharma, protected by all Buddhas, leading to the other shore, knowing that all Dharma bestows the taste of nectar. Therefore, it is called Prajnaparamita (wisdom that has reached the other shore). Good man! Such wisdom ultimately understands all conditions, all phenomena, and all that goes on in the minds of sentient beings. For this reason, it is called wisdom. Such wisdom has two kinds of stillness: first, knowing that the appearance of obstruction is stillness; second, knowing that the appearance of non-obstruction is stillness. There are also two kinds: first, the purity of non-perception; second, the purity of being free from all views. Such wisdom, the Bodhisattva Mahasattva (great Bodhisattva), constantly wanders among the sharp and dull faculties of sentient beings, in the minds of sentient beings, and in all Dharmas, observing that afflictions are wisdom. Although Bodhisattvas dwell in various realms, they mostly dwell in the Buddha realm, able to clearly see the ten directions of the world, free from all coverings, which are the foundation of all Buddha-Dharma, possessing all supreme Buddha-Dharma, neither learning all Dharmas nor departing from all Dharmas, neither destroying one Dharma nor establishing one Dharma. Bodhisattvas who have attained such wisdom can perform meritorious deeds, can recite and expound all Buddha-Dharma, can obtain all blessings, and can cultivate all good Dharmas. This is called the pure practice of the Bodhisattva's Prajnaparamita. When this Dharma was being expounded, twenty-two thousand sentient beings generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right, and complete enlightenment), and eight thousand Bodhisattvas attained Anutpattika-dharma-ksanti (the acceptance of the non-arising of all dharmas).

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生忍，五百比丘漏盡意解，十千天人得須陀洹果。

爾時，一切天與人同聲而言：「世尊！若有人能信是經者，當知是人諸佛所護，何況有能受持讀誦書寫供養！」

「善男子！云何菩薩摩訶薩凈菩提行？善男子！菩薩摩訶薩觀身念處，有二種行：一者、不凈行；二者、凈行。不凈行者，觀身不凈臭穢充滿，無常無住誑諸凡夫。凈行者，菩薩摩訶薩作是思惟：『我今因是不凈之身，得凈佛身、得凈法身、凈功德身，一切眾生所樂見身。』

「複次，善男子！菩薩摩訶薩觀身身已，能凈二行：一者、無常；二者、常。菩薩摩訶薩觀身無常畢定當死，如是觀已，不為身故造諸惡業邪命自活，修三堅法：一者、身堅；二者、命堅；三者、財堅。如是觀已，能為眾生而作給使，即得遠離身口意曲。菩薩如是觀身無常，得如是等無量功德。云何為常？菩薩摩訶薩觀無常已則得常身，因無常故得功德身，因無常故不斷佛種法種僧種。善男子！又復常者即是無盡，無盡者即是無為，無為者即是一切智所行處，一切智所行處者是空無相愿。又復，常者即是虛空，菩薩摩訶薩觀一切法猶如虛空，是名菩薩摩訶薩常行。

「善男子！復有菩薩修身念處，觀察一切眾生之身，畢竟當是如來佛身，如如來身法身亦爾，

【現代漢語翻譯】 現代漢語譯本：生忍（對一切事物生滅無常的道理能夠忍受），五百位比丘斷盡煩惱，心意解脫，一萬位天人證得須陀洹果（小乘初果）。 當時，一切天人和人一起說道：『世尊！如果有人能夠相信這部經，應當知道這個人受到諸佛的護佑，更何況是能夠受持、讀誦、書寫、供養這部經的人呢！』 『善男子！菩薩摩訶薩如何清凈菩提之行？善男子！菩薩摩訶薩觀察身念處，有兩種修行：一是、不凈行；二是、凈行。不凈行，是觀察身體不乾淨，充滿臭穢，無常無住，欺騙迷惑凡夫。凈行，是菩薩摩訶薩這樣思考：『我今天因為這個不凈的身體，才能得到清凈的佛身、清凈的法身、清凈的功德身，一切眾生都樂意見到的身體。』 『再者，善男子！菩薩摩訶薩觀察身體之後，能夠清凈兩種修行：一是、無常；二是、常。菩薩摩訶薩觀察身體無常，必定會死亡，這樣觀察之後，不爲了身體的緣故造作各種惡業，不以邪命的方式維持生活，修習三種堅固的法：一是、身體堅固；二是、生命堅固；三是、財富堅固。這樣觀察之後，能夠為眾生服務，就能遠離身口意的邪曲。菩薩這樣觀察身體的無常，得到這樣等無量的功德。什麼是常呢？菩薩摩訶薩觀察無常之後就得到常身，因為無常的緣故得到功德身，因為無常的緣故不斷絕佛種、法種、僧種。善男子！而且常就是無盡，無盡就是無為，無為就是一切智慧所行之處，一切智慧所行之處就是空、無相、無愿。而且，常就是虛空，菩薩摩訶薩觀察一切法猶如虛空，這叫做菩薩摩訶薩的常行。』 『善男子！還有菩薩修習身念處，觀察一切眾生的身體，最終都會是如來佛身，如同如來身，法身也是如此，』

【English Translation】 English version: With the forbearance of birth (the ability to endure the truth of the arising and ceasing of all things), five hundred Bhikshus (monks) exhausted their outflows and their minds were liberated, and ten thousand Devas (gods) attained the Srotapanna fruit (the first stage of enlightenment in Theravada Buddhism). At that time, all the Devas and humans said in unison: 'World Honored One! If there is anyone who can believe in this Sutra, it should be known that this person is protected by all the Buddhas, let alone those who can receive, uphold, recite, write, and make offerings to this Sutra!' 'Good man! How does a Bodhisattva Mahasattva (a great Bodhisattva) purify the Bodhi practice? Good man! A Bodhisattva Mahasattva observes the mindfulness of the body, and there are two kinds of practices: one is the impure practice; the other is the pure practice. The impure practice is to observe that the body is unclean, filled with foulness, impermanent, and deceptive to ordinary people. The pure practice is when a Bodhisattva Mahasattva thinks: 'Because of this impure body, I can attain the pure Buddha body, the pure Dharma body, the pure merit body, a body that all sentient beings are happy to see.' 'Furthermore, good man! After a Bodhisattva Mahasattva observes the body, they can purify two practices: one is impermanence; the other is permanence. A Bodhisattva Mahasattva observes that the body is impermanent and will certainly die. After observing this, they do not create evil karma for the sake of the body, nor do they live by wrong livelihood. They cultivate three firm dharmas: one is the firmness of the body; two is the firmness of life; three is the firmness of wealth. After observing this, they can serve sentient beings, and thus they can be free from the crookedness of body, speech, and mind. A Bodhisattva observes the impermanence of the body in this way and attains such immeasurable merits. What is permanence? A Bodhisattva Mahasattva, after observing impermanence, attains the permanent body. Because of impermanence, they attain the merit body. Because of impermanence, they do not cut off the Buddha seed, the Dharma seed, and the Sangha seed. Good man! Moreover, permanence is endless, endless is non-action, non-action is the place where all wisdom goes, and the place where all wisdom goes is emptiness, signlessness, and wishlessness. Moreover, permanence is like space. A Bodhisattva Mahasattva observes all dharmas as if they were space. This is called the permanent practice of a Bodhisattva Mahasattva.' 'Good man! There are also Bodhisattvas who cultivate mindfulness of the body, observing that the bodies of all sentient beings will ultimately be the Tathagata (Buddha) body. Just like the Tathagata body, so is the Dharma body.'

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如是二身我身亦爾，是名菩薩觀無漏身。菩薩爾時所得善法，隨其多少悉是無漏。以如是法，發願迴向一切種智，得無漏已終不起漏。所言漏者即是三漏，所謂欲漏、有漏、無明漏。菩薩了了知三漏已，為眾生故生於欲界，亦復不為欲漏所污，色無色界亦復如是。無明漏者已拔其根。何以故？拔無明故則無見漏。菩薩摩訶薩修身念已，於是身中，不見我及我所、不生憍慢，離我我所故，不求不取一切財物。不求取故於物無諍，以無諍故即是寂靜，夫寂靜者即是忍辱。住于忍辱不上不下，不上不下者即如法住。如法住者，不行善法不行惡法，不上下已即得善友。得善友已遇善知識，遇善知識故得聞正法。聞正法故不以漏心向有漏法，是名過於諸漏境界。過漏境已常入禪定，既入定已，乃至一法不生覺觀。無覺觀故，不作一法不變一法，是名如法，是名一切法平等。若得如是諸法平等，是名一切智。

「善男子！菩薩摩訶薩若能如是觀身念處，是名觀身身念。

「善男子！菩薩爾時次觀受念處，于有受者生慈悲心，向諸眾生作如是言：『畢竟樂者斷一切受。若人能斷一切受者，即是常樂。』菩薩爾時，隨所受者生慈悲心。若自若他受樂受時，遠離愛心生於慈心。若受苦時，遠離瞋心生於悲心。若受不苦不樂，

【現代漢語翻譯】 現代漢語譯本：像這樣兩種身，我的身也是如此，這叫做菩薩觀察無漏身。菩薩那時所得到的善法，無論多少都是無漏的。用這樣的法，發願迴向一切種智（佛的智慧），得到無漏之後最終不會再產生有漏。所說的漏就是三種漏，即欲漏、有漏、無明漏。菩薩清楚地瞭解這三種漏之後，爲了眾生的緣故而生於欲界，也不會被欲漏所污染，色界和無色界也是如此。無明漏已經拔除了它的根。為什麼呢？因為拔除了無明，就沒有見漏。菩薩摩訶薩修習身念之后，在這個身體中，不見『我』和『我所』（屬於我的東西），不生驕慢，因為遠離了『我』和『我所』，所以不追求不獲取一切財物。因為不追求獲取，所以對於事物沒有爭執，因為沒有爭執，就是寂靜，而寂靜就是忍辱。安住于忍辱，既不向上也不向下，不向上也不向下就是如法安住。如法安住，就是不行善法也不行惡法，不向上也不向下就得到了善友。得到善友之後遇到善知識，遇到善知識就能夠聽聞正法。聽聞正法之後，不以有漏的心去追求有漏的法，這叫做超越了諸漏的境界。超越了有漏的境界之後，常常進入禪定，進入禪定之後，乃至一個念頭都不生起覺觀。因為沒有覺觀，所以不造作一個法也不改變一個法，這叫做如法，這叫做一切法平等。如果得到這樣的諸法平等，就叫做一切智（佛的智慧）。 「善男子！菩薩摩訶薩如果能夠這樣觀察身念處，這叫做觀察身的身念。 「善男子！菩薩那時接著觀察受念處，對於有感受的人產生慈悲心，對眾生說：『究竟的快樂是斷除一切感受。如果有人能夠斷除一切感受，那就是常樂。』菩薩那時，隨著所感受的產生慈悲心。如果自己或他人感受快樂時，遠離愛心而生起慈心。如果感受痛苦時，遠離嗔心而生起悲心。如果感受不苦不樂，

【English Translation】 English version: These two bodies are like my body, and this is called a Bodhisattva's contemplation of the unconditioned body. The good dharmas that a Bodhisattva obtains at that time, whether many or few, are all unconditioned. With such dharmas, they make vows to dedicate them to all-knowing wisdom (Buddha's wisdom), and having attained the unconditioned, they will ultimately not give rise to the conditioned. The so-called 'leaks' are the three leaks, namely the leak of desire, the leak of existence, and the leak of ignorance. When a Bodhisattva clearly understands these three leaks, they are born in the desire realm for the sake of sentient beings, yet they are not defiled by the leak of desire. The same is true for the form and formless realms. The leak of ignorance has already had its root pulled out. Why? Because when ignorance is pulled out, there is no leak of views. After a Bodhisattva Mahasattva cultivates mindfulness of the body, in this body, they do not see 'I' or 'mine' (things that belong to me), and they do not give rise to arrogance. Because they are free from 'I' and 'mine', they do not seek or take any possessions. Because they do not seek to take, they have no disputes over things. Because there are no disputes, there is tranquility, and tranquility is patience. Abiding in patience, they are neither above nor below. Being neither above nor below is abiding in accordance with the Dharma. Abiding in accordance with the Dharma means not practicing good dharmas nor bad dharmas. When they are neither above nor below, they obtain good friends. Having obtained good friends, they encounter good teachers. Having encountered good teachers, they are able to hear the true Dharma. Having heard the true Dharma, they do not use a conditioned mind to pursue conditioned dharmas. This is called transcending the realm of all leaks. Having transcended the realm of leaks, they constantly enter into meditative concentration. Having entered into concentration, not even a single thought of perception or observation arises. Because there is no perception or observation, they do not create a single dharma nor change a single dharma. This is called being in accordance with the Dharma, and this is called the equality of all dharmas. If one attains such equality of all dharmas, it is called all-knowing wisdom (Buddha's wisdom). 「Good man! If a Bodhisattva Mahasattva can contemplate the mindfulness of the body in this way, it is called contemplating the mindfulness of the body in the body.」 「Good man! At that time, the Bodhisattva then contemplates the mindfulness of feelings. They generate compassion for those who have feelings, and they say to sentient beings: 『Ultimate happiness is the cessation of all feelings. If one can cease all feelings, that is eternal happiness.』 At that time, the Bodhisattva generates compassion according to what is felt. If they or others experience pleasant feelings, they abandon attachment and generate loving-kindness. If they experience painful feelings, they abandon anger and generate compassion. If they experience neither pleasant nor painful feelings,

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離無明心生於舍心。是故菩薩受樂受時不生貪著，受苦受時不生瞋恚，受不苦不樂不生無明。

「菩薩爾時，觀一切受無常苦無我，見受樂者即知是苦。見受苦者，如癰如瘡。見不苦不樂受是不寂靜。觀於樂受即是無常，觀于苦受即是空無，不苦不樂即是無我。菩薩爾時作是觀已，見是諸受即是無受，見一切受即是有為。若是有為，即是生滅散漏無住。如是觀已，不見於我不見受者，是名菩薩大智方便。因是方便，見一切受無常生滅，觀一切法悉是空無，無受無受者、無作無作者，從緣而生從緣而滅，無屬無取，于諸因緣不生覺觀。因無覺觀，作如是言：『諸因緣法皆悉是空。』菩薩摩訶薩如是觀時成受念處，能令身心皆悉寂靜，知一切行，是名一切智，是名受受念處。

「云何菩薩修心念處？菩薩摩訶薩住菩提心，觀是心性，不見內入心，不見外入心，不見內外入心，不見陰中心，不見界中心。既不見已，作是思惟：『如是心緣為異不異？若心異緣，則一時中應有二心。若心即緣，不應復能觀于自心，猶如指端不能自觸，心亦如是。』作是觀已，見心無住無常變異，所緣處滅，即知是心非從緣生非不緣生，非常非斷非內非外非有非無。觀心如是，不妨如法知心寂靜，是名菩薩修心心念。

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【現代漢語翻譯】 現代漢語譯本 遠離無明的心產生於舍心。因此，菩薩在感受快樂時不會產生貪戀，在感受痛苦時不會產生嗔恨，在感受不苦不樂時不會產生無明。 菩薩那時，觀察一切感受都是無常、苦、無我的，看到感受快樂的人，就知道那是苦。看到感受痛苦的人，就像看到癰瘡一樣。看到不苦不樂的感受，知道那是不寂靜的。觀察快樂的感受，知道它是無常的；觀察痛苦的感受，知道它是空無的；不苦不樂的感受，知道它是無我的。菩薩那時這樣觀察后，看到這些感受就是沒有感受，看到一切感受都是有為法。如果是有為法，就是生滅、散漏、無常住的。這樣觀察后，看不到『我』，看不到感受者，這叫做菩薩的大智慧方便。因為這個方便，看到一切感受都是無常生滅的，觀察一切法都是空無的，沒有感受，沒有感受者，沒有造作，沒有造作者，從因緣而生，從因緣而滅，沒有所屬，沒有執取，對於各種因緣不產生覺觀。因為沒有覺觀，就說：『各種因緣法都是空。』菩薩摩訶薩這樣觀察時，成就受念處，能夠使身心都寂靜，知道一切行為，這叫做一切智，這叫做受受念處。 菩薩如何修習心念處？菩薩摩訶薩安住于菩提心，觀察心的本性，看不到心進入內部，看不到心進入外部，看不到心進入內外，看不到心在五蘊中，看不到心在界中。既然看不到，就思考：『這樣的心和所緣是相同還是不同？如果心和所緣不同，那麼同一時間應該有兩個心。如果心就是所緣，就不應該還能觀察自己的心，就像指尖不能自己觸碰自己一樣，心也是這樣。』這樣觀察后，看到心是無住、無常、變化的，所緣之處滅盡，就知道這個心不是從因緣生，也不是不從因緣生，不是常，也不是斷，不是內，也不是外，不是有，也不是無。這樣觀察心，不妨礙如法地知道心是寂靜的，這叫做菩薩修習心心念。 再者

【English Translation】 English version The mind free from ignorance arises from a mind of equanimity. Therefore, when a Bodhisattva experiences pleasant feelings, they do not develop attachment; when experiencing painful feelings, they do not develop hatred; and when experiencing neither pleasant nor painful feelings, they do not develop ignorance. At that time, the Bodhisattva observes all feelings as impermanent, suffering, and without self. Seeing someone experiencing pleasure, they know it is suffering. Seeing someone experiencing pain, it is like seeing a boil or a sore. Seeing neither pleasant nor painful feelings, they know it is not peaceful. Observing pleasant feelings, they know they are impermanent; observing painful feelings, they know they are empty; and neither pleasant nor painful feelings, they know they are without self. Having observed in this way, the Bodhisattva sees that these feelings are without feeling, and that all feelings are conditioned. If they are conditioned, they are subject to arising, ceasing, dissipation, leakage, and impermanence. Having observed in this way, they do not see a 'self' or a feeler. This is called the Bodhisattva's great wisdom and skillful means. Because of this skillful means, they see that all feelings are impermanent and subject to arising and ceasing. They observe that all dharmas are empty, without feeling, without a feeler, without an agent, and without a maker. They