T13n0398_大哀經

大正藏第 13 冊 No. 0398 大哀經

No. 398 [No. 397(1-2)]

大哀經卷第一

西晉月氏三藏竺法護譯

諸菩薩所生莊嚴大會法典品第一

聞如是：

一時佛在王舍城靈鷲山——古昔諸佛之所游居，如來威神之所建立；其地道場，諸菩薩眾所共咨嗟無極法座——天、龍、鬼神、揵沓和等，咸俱歸命稽首為禮，而於佛土宣暢德本、如來威光。慕樂法門菩薩、神明等，入無量無限功德。

如來所行成等正覺，轉妙法輪為極元首善宣開化，於一切法而得自在。所度無極，明曉眾生志性所趣，睹其諸根便度彼岸。曉了一切，蠲除掛礙，諸所止處為作佛事而無俗業，堅住於行莫能當者。

大比丘眾六百萬人，一切人民——滅除塵欲，無眾蔽礙——則為如來法王之子，行深妙法。其所由生不從顛倒，柔軟和雅，威儀禮節而皆備悉，為大眾祐如來之道而得親近。

諸菩薩眾不可稱計，行無掛礙，決了普智，諸通敏慧。又諸大菩薩大慈大哀，興布法雲而演電明，為雨甘露滿飽眾生諸久飢渴。等心一切執志如地，諸所妄想、倚著、結縛皆已除棄，熙降弘恩。道品之法三十有七，猶如日殿聖慧之宮，明智光曜靡所不照，滅大幽冥，顯示

【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）的靈鷲山（Gṛdhrakūṭa）——那是過去諸佛曾經遊歷居住的地方，也是如來以威神之力建立的道場；這地方是諸菩薩眾共同讚歎的無上法座——天、龍、鬼神、乾闥婆（Gandharva）等，都一同歸命，稽首禮拜，在這佛土宣揚功德根本、如來的威光。愛慕佛法的菩薩、神明等，進入無量無邊的功德之中。如來所行，成就無上正等正覺，轉動微妙法輪，作為最根本的善巧開化，對於一切法都得自在。所度化的眾生無量無邊，明瞭眾生的心性所向，觀察他們的根器，便能度他們到達彼岸。通曉一切，消除障礙，所到之處都做佛事而沒有世俗的事務，堅定地安住于修行，無人能與之匹敵。大比丘眾有六百萬人，一切人民——滅除了塵世的慾望，沒有眾多的遮蔽障礙——他們是如來法王之子，修行深奧微妙的佛法。他們的出生不從顛倒，性情柔和文雅，威儀禮節都完備，為大眾護持如來的道，得以親近佛陀。諸菩薩眾數量不可計數，修行沒有障礙，決斷了普遍的智慧，具有各種神通和敏銳的智慧。還有諸大菩薩，具有大慈大悲，興起法雲，演說如電般的光明，降下甘露，使所有長期飢渴的眾生都得到飽足。他們平等對待一切，心志如同大地，所有妄想、執著、束縛都已去除，歡喜地降下廣大的恩澤。道品之法有三十七種，如同太陽的宮殿，聖慧的居所，明智的光芒照耀一切，滅除巨大的黑暗，顯示光明。

【English Translation】 English version Thus have I heard: At one time, the Buddha was in Rājagṛha at Mount Gṛdhrakūṭa—a place where the Buddhas of the past had traveled and resided, and where the Tathāgata had established a sacred site through his divine power; this place was the unsurpassed Dharma seat praised by all the Bodhisattvas—gods, dragons, ghosts, Gandharvas, and others, all together took refuge, bowed their heads in reverence, and in this Buddha-land proclaimed the root of merit and the majestic light of the Tathāgata. Bodhisattvas and deities who admired the Dharma entered into immeasurable and boundless merit. The Tathāgata, through his practice, attained Anuttarā-samyak-saṃbodhi, turned the wondrous Dharma wheel, and as the most fundamental skillful means of opening and transforming, gained freedom over all dharmas. The beings he has liberated are immeasurable, understanding the inclinations of beings' minds, observing their faculties, and thus able to ferry them to the other shore. He is fully aware of everything, eliminating obstacles, and wherever he goes, he performs Buddha-works without worldly affairs, firmly abiding in practice, and none can match him. There were six million great Bhikṣus, and all the people—having extinguished worldly desires, without numerous obscurations—they were the sons of the Tathāgata, the Dharma King, practicing the profound and subtle Dharma. Their birth was not from perversion, their nature was gentle and refined, their deportment and etiquette were all complete, they protected the Tathāgata's path for the masses, and were able to draw near to the Buddha. The number of Bodhisattvas was incalculable, their practice was without hindrance, they had resolved universal wisdom, and possessed various supernatural powers and keen intelligence. There were also great Bodhisattvas, with great compassion and great pity, raising clouds of Dharma, expounding like lightning, and raining down sweet dew, satisfying all beings who had long been hungry and thirsty. They treated all equally, their minds were like the earth, all delusions, attachments, and bonds had been removed, and they joyfully bestowed vast grace. The thirty-seven factors of enlightenment were like the palace of the sun, the abode of sacred wisdom, the light of wisdom illuminated everything, extinguished great darkness, and revealed light.

世間，指其道路，宣其德本。若如蓮華開䦱之時，枯竭恩愛，志深淵池，興立正業。具大神通游于虛空，譬如月宮照乎夜闇所可遊行。等心眾生得其志性靡不忻悅，善權方便有益無損，至於道誼亦無增減，普現所行。志若須彌堅住不動，常修梵行、供養三寶，于諸境界無能移轉，過諸世間之所有法。毀呰、誹謗現於一切諸佛國土而現親厚，神曜遠照志如大海，其器廣大盛滿法水。修菩薩行，一切眾生之所宗戴，猶如師子、君主最尊。奉四聖諦，懷于大悲，心慕慈愍，寂然觀察，所察普顯，于深妙法而無所畏。壞諸外道，于無央數百千諸劫究竟無抵，其若菩薩行不以懈惓，一切諸德悉已具足。

其名曰：普觀見無盡菩薩、皆睹諸國莊嚴遍現菩薩、如來種性成就無退菩薩、威儀化眾示無瞋恚菩薩、無量辯才幢英變音菩薩、積累清凈金光威神王菩薩、分別光明辯解散句菩薩、生無量福積累親業菩薩，如是等類無數菩薩。

於是世尊班宣法門，名曰生諸菩薩。

佛成正覺時十六年，見諸梵行普皆興盛，睹諸菩薩咸來集會，欲演如來諸持法藏，而眾開士皆悉云至。佛自念言：「吾寧重增諸菩薩行，使得將護興立道行。曾有經典講無蓋門——如來所為無極變化——為諸菩薩大士之眾，當令進入如來境界。」於時

【現代漢語翻譯】現代漢語譯本：在世間，指明道路，宣揚其根本的德行。如同蓮花盛開之時，斷絕恩愛，心志深如淵池，興起建立正當的事業。具備大神通，在虛空中游走，譬如月宮照耀夜間的黑暗。以平等心對待眾生，使他們得到心性上的滿足，無不歡喜。善巧方便，有益無損，對於道義也沒有增減，普遍展現所修行的行為。心志如同須彌山一樣堅固不動，常修清凈的修行，供養佛、法、僧三寶，在各種境界中都不能被動搖，超越世間的一切法。譭謗和誹謗，在一切諸佛的國土中都表現得親近和厚道，神光遠照，心志如同大海一樣，其器量廣大，盛滿法水。修菩薩行，被一切眾生所尊敬和擁戴，猶如獅子、君主一樣最為尊貴。奉行四聖諦（苦、集、滅、道），懷有大悲心，心懷慈悲憐憫，寂靜地觀察，所觀察的一切都普遍顯現，對於深奧微妙的佛法沒有絲毫畏懼。摧毀各種外道，在無數劫中都無法被擊敗，菩薩的修行不會懈怠，一切功德都已圓滿具足。他們的名字是：普觀見無盡菩薩（能普遍觀察，見證無盡的菩薩）、皆睹諸國莊嚴遍現菩薩（能看到所有國土莊嚴景象的菩薩）、如來種性成就無退菩薩（具有如來種性，修行不會退轉的菩薩）、威儀化眾示無瞋恚菩薩（以威儀教化眾生，示現沒有嗔恨的菩薩）、無量辯才幢英變音菩薩（具有無量辯才，能變化聲音的菩薩）、積累清凈金光威神王菩薩（積累清凈功德，具有金光威神的菩薩）、分別光明辯解散句菩薩（能分別光明，辯解佛法的菩薩）、生無量福積累親業菩薩（能產生無量福德，積累親近佛法的菩薩），像這樣的菩薩有無數。於是，世尊開始宣講法門，名為『生諸菩薩』。佛陀成正覺后的第十六年，看到各種清凈的修行普遍興盛，看到諸位菩薩都前來集會，想要演說如來所持有的法藏，而眾多的開悟之士都來到了。佛陀自己思量道：『我應當再次增加菩薩的修行，使他們能夠護持和建立道行。曾經有經典講述無蓋之門——如來所為的無極變化——爲了諸位菩薩大士，應當讓他們進入如來的境界。』這時

【English Translation】 English version: In the world, pointing out the path, proclaiming its fundamental virtues. Like when a lotus flower blooms, severing the bonds of love and affection, with a mind as deep as an abyss, establishing righteous endeavors. Possessing great supernatural powers, traveling in the void, like the moon palace illuminating the darkness of night. Treating all beings with equanimity, enabling them to attain fulfillment in their nature, without exception, they are joyful. Skillful means, beneficial without harm, and with no increase or decrease in the principles of the Way, universally manifesting the practices they have cultivated. Their minds are as firm and unmoving as Mount Sumeru, constantly cultivating pure conduct, making offerings to the Three Jewels (Buddha, Dharma, Sangha), unable to be swayed by any realm, transcending all worldly laws. Slander and defamation, appearing close and kind in all the Buddha lands, their divine radiance shines far, their minds are like the ocean, their capacity is vast, filled with the water of the Dharma. Cultivating the Bodhisattva path, revered and honored by all beings, like a lion, the most noble of rulers. Upholding the Four Noble Truths (suffering, origin, cessation, path), cherishing great compassion, with a heart of loving-kindness and pity, observing in stillness, all that is observed is universally revealed, without any fear of the profound and subtle Dharma. Destroying all external paths, unable to be defeated in countless eons, the Bodhisattva's practice is without laziness, all virtues are fully perfected. Their names are: Universal Observation of the Endless Bodhisattva (one who can universally observe and witness the endless), All Lands Adorned Manifestation Bodhisattva (one who can see the adorned appearances of all lands), Tathagata Lineage Accomplishment Without Regression Bodhisattva (one who possesses the Tathagata lineage and will not regress in practice), Dignified Conduct Transforming Beings Showing No Anger Bodhisattva (one who transforms beings with dignified conduct, showing no anger), Immeasurable Eloquence Banner Hero Transforming Sounds Bodhisattva (one who possesses immeasurable eloquence and can transform sounds), Accumulating Pure Golden Light Majestic King Bodhisattva (one who accumulates pure merits and possesses golden light majesty), Discriminating Light Explaining Scattered Phrases Bodhisattva (one who can discriminate light and explain the Dharma), Generating Immeasurable Blessings Accumulating Intimate Deeds Bodhisattva (one who can generate immeasurable blessings and accumulate intimate deeds of the Dharma), and countless Bodhisattvas of this kind. Then, the World Honored One began to proclaim the Dharma gate, named 'Generating All Bodhisattvas'. In the sixteenth year after the Buddha attained enlightenment, seeing that various pure practices were universally flourishing, seeing that all the Bodhisattvas had gathered, desiring to expound the Dharma treasury held by the Tathagata, and that many enlightened ones had arrived. The Buddha himself pondered: 'I should further increase the Bodhisattva's practice, so that they can protect and establish the path. There was once a scripture that spoke of the gate without cover—the limitless transformations of the Tathagata—for the great Bodhisattvas, they should be allowed to enter the realm of the Tathagata.' At that time,

世尊以佛境界變現如來三昧正受。佛適以此佛境變現定意正受，眾祐聖旨上虛空中自然高座。如三千大千佛土廣大高遠——上至欲界及無色界——悉佛正行，如來功德之所興化。

諸菩薩眾性行清凈，照於十方諸佛世界，悅可無量眾生意行，一切諸天、龍、神宮殿靡不蒙曜。請召十方諸菩薩等咨嗟無量名德之稱，悉坐無數重閣交露，或有紫金以為墻壁、吉祥藏寶以為軒窗、以瑪瑙寶而作戶牖、明月藏寶以為欄楯、離垢光寶以為戶扇、以普明寶而為重閣、一切眾寶而為垣障。垂諸貫珠豎眾幢幡，而然錠鐐懸諸繒蓋，上好栴檀而用堊涂，異妙栴檀、可意眾香、懷來越度海中名香而用然之。龍所出寶、若干種華而散其上，眾寶之樹羅列而行。諸寶香爐巍巍微妙，其所光飾普周十方諸佛世界，清凈奇妙歡悅人心，普悉現於高座之中。其師子座不可稱數，億百千垓而自然現，高座粲麗廣長而峻，眾所欽樂莫不忻慶。

此四大域所有部界則自然生四萬宮殿而甚高大，又其欄楯高四丈九，廣二十里，以夜光珠、離穢寶珠、梵英寶珠懸在幡蓋，而以紫金莊飾交露，出自然音。從地以上乃至高座又既崇妙，自然化成無有作者。如是，此四域所興變化，三千大千世界亦復如是，諸有四域悉等無異，皆自然生無極宮殿。

【現代漢語翻譯】現代漢語譯本：世尊以佛的境界，變化顯現如來三昧正受（如來所證的禪定）。佛陀恰好以此佛境變化顯現的禪定正受，眾生所依仗的聖旨，在虛空中自然出現高座。如同三千大千佛土那樣廣大高遠——上至欲界（眾生有慾望的界域）及無色界（沒有物質的界域）——都是佛陀正行的體現，是如來功德所興盛教化的結果。諸菩薩眾的性行清凈，照耀十方諸佛世界，使無量眾生的意念和行為感到愉悅，一切諸天、龍、神宮殿無不被光芒照耀。他們請召十方諸菩薩等，讚歎無量名德的稱謂，都坐在無數重疊的樓閣中，有的用紫金作為墻壁，用吉祥藏寶作為軒窗，用瑪瑙寶製作門窗，用明月藏寶作為欄桿，用離垢光寶作為門扇，用普明寶作為重閣，用一切眾寶作為圍墻。垂掛著串珠，豎立著各種幢幡，點燃著錠鐐，懸掛著各種絲綢傘蓋，用上好的栴檀塗抹墻壁，用奇異美妙的栴檀、令人愉悅的各種香，從越度海中取來名香點燃。龍所產出的寶物、各種鮮花散佈其上，各種寶樹羅列成行。各種寶香爐巍峨微妙，其光芒照耀普照十方諸佛世界，清凈奇妙，令人歡悅，普遍顯現在高座之中。那獅子座不可計數，億百千垓（極大的數量單位）自然顯現，高座燦爛美麗，寬廣高峻，眾人欽佩喜愛，無不歡欣慶賀。這四大部洲（指須彌山周圍的四大洲）所有區域的邊界，自然產生四萬座宮殿，非常高大，而且欄桿高四丈九尺，寬二十里，用夜光珠、離穢寶珠、梵英寶珠懸掛在幡蓋上，用紫金裝飾，交相輝映，發出自然的聲音。從地面以上直到高座，都極其崇高美妙，自然化成，沒有造作者。像這樣，這四大部洲所興起的變化，三千大千世界也同樣如此，所有四大部洲都相同沒有差異，都自然產生無極的宮殿。

【English Translation】 English version: The World Honored One, with the Buddha's realm, transformed and manifested the Samadhi of the Tathagata's Right Reception (the meditative state attained by the Tathagata). The Buddha, precisely with this meditative state of the Buddha's realm, transformed and manifested, the holy decree relied upon by all beings, naturally appeared a high seat in the empty space. Like the vast and far-reaching Three Thousand Great Thousand Buddha Worlds—up to the Desire Realm (the realm of beings with desires) and the Formless Realm (the realm without material form)—all are manifestations of the Buddha's right conduct, the result of the Tathagata's merits and virtues. The conduct of all Bodhisattvas is pure, illuminating the Buddha worlds in the ten directions, pleasing the thoughts and actions of countless beings, and all the palaces of gods, dragons, and spirits are illuminated by the light. They invite Bodhisattvas from the ten directions, praising the immeasurable names of virtue, all sitting in countless overlapping pavilions, some with purple gold as walls, auspicious treasure as windows, agate jewels as doors and windows, bright moon treasure as railings, defiled light treasure as door panels, universal light treasure as upper pavilions, and all kinds of treasures as fences. Strings of pearls are hung, various banners are erected, ingots are lit, and various silk canopies are suspended. The walls are plastered with the finest sandalwood, and strange and wonderful sandalwood, pleasing fragrances, and famous fragrances brought from across the sea are burned. Treasures produced by dragons and various flowers are scattered on them, and rows of precious trees are arranged. The precious incense burners are majestic and subtle, their light illuminating the Buddha worlds in the ten directions, pure, wonderful, and pleasing, universally appearing in the high seat. The lion seats are countless, with billions of trillions naturally appearing, the high seat is splendid, wide, long, and towering, admired and loved by all, and all are joyful and celebratory. The boundaries of all regions in these four great continents (referring to the four continents around Mount Sumeru) naturally produce 40,000 palaces, which are very tall and large, and the railings are 49 feet high and 20 miles wide, with night-shining pearls, defiled-light pearls, and Brahma-English pearls hanging on the banners and canopies, decorated with purple gold, intermingling and emitting natural sounds. From the ground up to the high seat, it is extremely sublime and wonderful, naturally transformed, without a creator. In this way, the changes that have arisen in these four great continents are the same in the Three Thousand Great Thousand Worlds, and all four great continents are the same without difference, all naturally producing limitless palaces.

於時，世尊安隱寂然從三昧起，應時三千大千世界六反震動，其大光明靡所不照。佛與菩薩、諸弟子、眾眷屬圍繞，諸天在上歌詠功德而雨眾華，散諸天衣覆蓋虛空，燒眾名香，空集樂器而自然鳴，十方佛國皆自然動。光照無量諸佛國已，佛大神足無極變化，境界無限、威神無際、聖光無邊、感動無底，于靈鷲山忽然不現。與大眾俱，諸天、龍、神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒，侍從世尊欲聽經法。

又四天王與諸天俱，見佛世尊欲詣講經，于上叉手，雨諸天華供養大聖，以偈贊曰：

「日月之威曜，　　明珠天然暉，　佛光悉蔽之，　　消滅三惡趣。　其明遍佛土，　　越須彌鐵圍，　悉歸命最勝，　　咸各懷踴躍。」

時四天王從諸天人，各以此偈贊世尊已，忻戴無量。

時天帝釋與忉利天，見於大聖欲詣大殿，至高座所則施供養，雨諸天香散於佛上，叉手以偈而嘆頌曰：

「神足度無極，　　顯變化無等，　現乎億佛土，　　最勝日以出。　降伏諸魔界，　　普德凈莊嚴，　其神足自在，　　稽首無等倫。」

忉利諸天偈贊佛已，侍從世尊。

時須深天王見佛欲詣宮殿高座，雨于天衣，叉手贊佛：

「安住慧無量，　　普知眾生性，　無著

【現代漢語翻譯】現代漢語譯本：

那時，世尊安詳寂靜地從禪定中起身，隨即三千大千世界發生六種震動，其大光明照耀一切。佛陀與菩薩、諸弟子、眾多眷屬圍繞在一起，諸天在上方歌頌功德，並降下各種鮮花，散佈天衣覆蓋虛空，焚燒各種名香，空中樂器自然鳴響，十方佛國都自然震動。光明照耀無量諸佛國土后，佛陀以大神足展現無極變化，境界無限、威神無際、聖光無邊、感動無底，在靈鷲山忽然消失不見。與大眾一起，諸天、龍、神、揵沓和（Gandharva，天上的樂神）、阿須倫（Asura，非天）、迦留羅（Garuda，金翅鳥）、真陀羅（Kinnara，歌神）、摩睺勒（Mahoraga，大蟒神），侍奉世尊，想要聽聞經法。

又有四大天王與諸天一起，見到佛世尊將要前往講經，便合掌向上，降下各種天花供養大聖，並以偈頌讚嘆道：

『日月的光輝，明珠天然的光芒，都被佛光完全遮蔽，消滅三惡道。佛光遍照佛土，超越須彌山和鐵圍山，都歸命于最殊勝者，都各自懷著歡喜踴躍的心情。』

當時，四大天王和諸天人，各自用這偈頌讚美世尊后，都歡喜地頂戴無量。

當時，天帝釋（Indra，帝釋天）與忉利天（Trayastrimsa，三十三天）的諸天，見到大聖將要前往大殿，到達高座之處便施以供養，降下各種天香散在佛陀身上，合掌以偈頌讚嘆道：

『神足度量無極，顯現變化無與倫比，顯現在億萬佛土，最殊勝的太陽已經升起。降伏各種魔界，普遍具有功德，清凈莊嚴，其神足自在，稽首禮拜無與倫比者。』

忉利天的諸天用偈頌讚美佛陀后，便侍奉在世尊左右。

當時，須深天王見到佛陀將要前往宮殿高座，便降下天衣，合掌讚美佛陀：

『安住于無量智慧，普遍知曉眾生的本性，沒有執著』 English version:

At that time, the World Honored One peacefully and quietly arose from samadhi (meditative absorption), and immediately the great trichiliocosm (three thousand great thousand world system) shook in six ways. Its great light illuminated everywhere. The Buddha was surrounded by Bodhisattvas, disciples, and numerous attendants. The devas (gods) above sang praises of merit and rained down various flowers, scattering celestial garments to cover the void, burning various famous incenses, and celestial musical instruments in the air played naturally. The Buddha lands in the ten directions all shook naturally. After the light illuminated immeasurable Buddha lands, the Buddha displayed infinite transformations with his divine feet. His realm was boundless, his divine power was limitless, his holy light was infinite, and his influence was profound. He suddenly disappeared from Mount Gridhrakuta (Vulture Peak). Together with the assembly, the devas, nagas (dragons), yakshas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), and mahoragas (great serpent spirits) attended the World Honored One, desiring to hear the Dharma.

Furthermore, the Four Heavenly Kings and their devas, seeing that the World Honored One was about to go to preach the Dharma, joined their palms upwards, rained down various celestial flowers to offer to the Great Sage, and praised him with verses:

'The radiance of the sun and moon, the natural brilliance of pearls, are all completely obscured by the Buddha's light, which extinguishes the three evil realms. The Buddha's light pervades the Buddha lands, surpassing Mount Sumeru and the Iron Mountains, all taking refuge in the most supreme one, each with a joyful and exuberant heart.'

At that time, the Four Heavenly Kings and the devas, after each praising the World Honored One with these verses, joyfully received the immeasurable.

At that time, Indra (the king of the gods) and the devas of Trayastrimsa (the Heaven of Thirty-Three), seeing that the Great Sage was about to go to the great hall, upon reaching the high seat, made offerings, rained down various celestial incenses on the Buddha, and praised him with verses, joining their palms:

'His divine feet measure the immeasurable, manifesting transformations without equal, appearing in billions of Buddha lands, the most supreme sun has risen. Subduing all the realms of demons, universally possessing merit, pure and adorned, his divine feet are free, bowing in reverence to the one without equal.'

The devas of Trayastrimsa, after praising the Buddha with verses, attended the World Honored One.

At that time, King Sushima, seeing that the Buddha was about to go to the high seat in the palace, rained down celestial garments, and praised the Buddha with joined palms:

'Abiding in immeasurable wisdom, universally knowing the nature of beings, without attachment.'

【English Translation】 At that time, the World Honored One peacefully and quietly arose from samadhi, and immediately the great trichiliocosm shook in six ways. Its great light illuminated everywhere. The Buddha was surrounded by Bodhisattvas, disciples, and numerous attendants. The devas above sang praises of merit and rained down various flowers, scattering celestial garments to cover the void, burning various famous incenses, and celestial musical instruments in the air played naturally. The Buddha lands in the ten directions all shook naturally. After the light illuminated immeasurable Buddha lands, the Buddha displayed infinite transformations with his divine feet. His realm was boundless, his divine power was limitless, his holy light was infinite, and his influence was profound. He suddenly disappeared from Mount Gridhrakuta. Together with the assembly, the devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, and mahoragas attended the World Honored One, desiring to hear the Dharma. Furthermore, the Four Heavenly Kings and their devas, seeing that the World Honored One was about to go to preach the Dharma, joined their palms upwards, rained down various celestial flowers to offer to the Great Sage, and praised him with verses: 'The radiance of the sun and moon, the natural brilliance of pearls, are all completely obscured by the Buddha's light, which extinguishes the three evil realms. The Buddha's light pervades the Buddha lands, surpassing Mount Sumeru and the Iron Mountains, all taking refuge in the most supreme one, each with a joyful and exuberant heart.' At that time, the Four Heavenly Kings and the devas, after each praising the World Honored One with these verses, joyfully received the immeasurable. At that time, Indra and the devas of Trayastrimsa, seeing that the Great Sage was about to go to the great hall, upon reaching the high seat, made offerings, rained down various celestial incenses on the Buddha, and praised him with verses, joining their palms: 'His divine feet measure the immeasurable, manifesting transformations without equal, appearing in billions of Buddha lands, the most supreme sun has risen. Subduing all the realms of demons, universally possessing merit, pure and adorned, his divine feet are free, bowing in reverence to the one without equal.' The devas of Trayastrimsa, after praising the Buddha with verses, attended the World Honored One. At that time, King Sushima, seeing that the Buddha was about to go to the high seat in the palace, rained down celestial garments, and praised the Buddha with joined palms: 'Abiding in immeasurable wisdom, universally knowing the nature of beings, without attachment.'

如虛空，　　皆遠三世事。　一心入諸行，　　悉曉群生性，　是故可奉敬，　　三世悉戴仰。」

時炎天王偈贊佛已，侍從世尊。

兜率天王與諸天俱，見於世尊欲詣宮殿大高座所，雨天珍寶而供養佛，叉手贊曰：

「宣暢于經誼，　　觀如幻野馬，　彼則無文字，　　何有意、心像？　興愍哀眾生，　　故佛贊尊法，　歸知法自然，　　勝曉無吾我。」

時兜率天王偈贊佛已，侍從世尊。

無憍樂天王與諸天俱，見於世尊欲詣宮殿大高座所，雨寶瓔珞供養佛上，叉手贊曰：

「顯示乎法身，　　十方如虛空，　最勝現色像，　　愍哀而開化。　宣法無有色，　　最勝行普平，　禮法自然慧，　　明識一切誼。」

無憍樂天以偈嘆佛，侍從世尊。

化自在天與諸天人，見於世尊欲詣宮殿講堂高座，雨天寶珠而供養佛，叉手贊曰：

「禁戒離諸垢，　　則立於清凈，　勸化其高尊，　　定意不可動。　智慧無等倫，　　如海無瞋恨，　已度於終始，　　稽首得自在。　神聖之足底，　　自然立相輪，　顯修乎慈哀，　　從本此為先。　解脫三逕跡，　　稽首佛德行，　則以悲哀故，　　增加以平等。　以寂然為華，　　解脫成其實，

【現代漢語翻譯】現代漢語譯本如虛空一般，遠離過去、現在、未來三世之事。一心專注于諸行（一切行為），完全瞭解眾生的本性。因此值得尊敬，三世都應敬仰。

這時，炎天王（Yama Deva Raja）用偈頌讚美佛陀后，侍立在世尊身旁。

兜率天王（Tusita Deva Raja）與眾天人一起，看到世尊將要前往宮殿的高座，便降下天上的珍寶供養佛陀，合掌讚歎道：

『宣揚闡釋經義，視一切如幻化的野馬。那些（經義）沒有文字，哪裡會有意念和心像呢？』『佛陀興起慈悲，憐憫眾生，所以讚歎尊貴的佛法。歸於知曉法性自然，勝過瞭解無我之理。』

這時，兜率天王用偈頌讚美佛陀后，侍立在世尊身旁。

無憍樂天王（Nirmarati Deva Raja）與眾天人一起，看到世尊將要前往宮殿的高座，便降下寶貴的瓔珞供養佛陀，合掌讚歎道：

『顯示法身，十方如虛空一般。最殊勝的顯現色相，以慈悲之心開導教化。宣講佛法沒有色相，最殊勝的修行是普遍平等的。禮敬法性自然的智慧，明瞭認識一切真諦。』

這時，無憍樂天王用偈頌讚美佛陀后，侍立在世尊身旁。

化自在天（Vasavartin Deva Raja）與諸天人一起，看到世尊將要前往宮殿的講堂高座，便降下天上的寶珠供養佛陀，合掌讚歎道：

『持守戒律，遠離一切污垢，就能達到清凈的境界。勸導教化那些高貴的尊者，使他們的禪定之心不可動搖。智慧無與倫比，如大海般沒有嗔恨。已經超越了生死輪迴，稽首禮敬獲得自在的佛陀。神聖的足底，自然顯現法輪的相。彰顯修行慈悲，從根本上以此為先。解脫三界輪迴的束縛，稽首禮敬佛陀的德行。因為慈悲的緣故，更加平等對待一切眾生。以寂靜為花，解脫成就為果實，

【English Translation】 English version Like the void, all are far from the affairs of the three times (past, present, and future). With one mind entering into all actions, fully understanding the nature of all beings. Therefore, worthy of reverence, all three times look up to him with respect.

Then, Yama Deva Raja, having praised the Buddha with verses, attended upon the World Honored One.

Tusita Deva Raja, together with the devas, seeing that the World Honored One was about to go to the high seat in the palace, rained down heavenly treasures to offer to the Buddha, and with palms joined, praised him, saying:

'Proclaiming and expounding the meaning of the scriptures, viewing everything as illusory wild horses. Those (scriptures) have no words, where would there be thoughts and mental images?' 'The Buddha arises with compassion, pitying all beings, therefore praising the venerable Dharma. Returning to the knowledge of the naturalness of Dharma, surpassing the understanding of no-self.'

Then, Tusita Deva Raja, having praised the Buddha with verses, attended upon the World Honored One.

Nirmarati Deva Raja, together with the devas, seeing that the World Honored One was about to go to the high seat in the palace, rained down precious necklaces to offer to the Buddha, and with palms joined, praised him, saying:

'Revealing the Dharma body, the ten directions are like the void. The most supreme manifestation of form, with compassion guiding and teaching. Preaching the Dharma without form, the most supreme practice is universal equality. Paying homage to the wisdom of the naturalness of Dharma, clearly recognizing all truths.'

Then, Nirmarati Deva Raja, having praised the Buddha with verses, attended upon the World Honored One.

Vasavartin Deva Raja, together with the devas and humans, seeing that the World Honored One was about to go to the high seat in the palace's lecture hall, rained down heavenly jewels to offer to the Buddha, and with palms joined, praised him, saying:

'Upholding the precepts, being free from all defilements, one can attain the state of purity. Advising and teaching those noble venerables, making their meditative minds unshakeable. Wisdom is unparalleled, like the ocean without hatred. Having transcended the cycle of birth and death, bowing in reverence to the Buddha who has attained freedom. Underneath the sacred feet, the wheel of Dharma naturally appears. Manifesting the practice of compassion, from the very beginning, this is the priority. Liberated from the bondage of the three realms, bowing in reverence to the Buddha's virtues. Because of compassion, treating all beings with greater equality. With stillness as the flower, liberation is the fruit achieved,

猶如蜂之王，　　勸化諸眷屬。　安住如蓮華，　　以頭腦稽首，　善建立禁戒，　　住于安諦地。　精進之勢力，　　超殊無能逮，　稽首正品類，　　甚尊不可動。　愍哀為清凈，　　道場成光曜，　智慧離垢穢，　　威明消闇冥。　無數百眾生，　　咸共歸稽首，　則為無極覺，　　頭面禮大聖。　其脫門之跡，　　音暢于虛空，　智慧馳懸遠，　　光明照十方。　眾生華百千，　　令得解開彼，　覺了離垢穢，　　稽首無所著。　察之無等倫，　　何能有逾者？　求之於十方，　　導師不可逮。　功勛甚眾多，　　一切德備悉，　吾今而咨嗟，　　其志無飽滿。　阿須倫、諸龍、　　帝主所歸禮，　無數諸天、人，　　僉共嘆其德。　其所贊名稱，　　眾多難思議，　舉譽禮世尊，　　功勛皆流佈。」

化自在天偈贊佛已，侍從世尊。

於時世尊則以無量佛之境界感動變化，為百千天人所共咨嗟，詣寶高座。時佛世尊適升高座，四域宮殿悉知見之；一切三千大千世界、諸在四域皆復如是，悉知見之。

於時大聖坐於三千寶護高座師子之床，諸菩薩眾及大弟子亦複次坐。於是，大聖有三昧名無蓋法門娛樂，以此定意正受。佛適三昧，聖體諸毛一

【現代漢語翻譯】現代漢語譯本如同蜂王一般，勸導教化他的眷屬。安穩地如同蓮花般端坐，以頭腦觸地行禮。善於建立戒律，安住于真理之地。精進的力量，超越一切，無人能及。向著正道的典範稽首，無比尊貴，不可動搖。以慈悲為清凈，道場充滿光輝。智慧遠離污垢，威嚴的光明驅散黑暗。無數的眾生，都一同歸順稽首。他們成爲了無上的覺悟者，以頭面禮敬大聖。他們解脫的足跡，聲音響徹虛空。智慧馳騁遙遠，光明照耀十方。引導千百萬眾生，使他們得以解脫。覺悟了遠離污垢，稽首于無所執著。觀察他的無與倫比，又有誰能超越呢？在十方世界尋求，也無法找到這樣的導師。他的功德無比眾多，一切德行都具備。我如今讚歎他，我的心志永不滿足。阿修羅（非天神）、諸龍、帝釋天（天神之王）都歸順禮敬。無數的天人和人類，都一同讚歎他的德行。他所受讚美的名號，眾多得難以思議。舉起讚譽禮敬世尊，他的功德流傳於世。

化自在天（欲界第六天之主）以偈頌讚美佛陀后，侍立在世尊身旁。

這時，世尊以無量佛的境界感動變化，為成百上千的天人所讚歎，前往寶座高處。當佛世尊剛剛升上寶座時，四方世界的宮殿都看到了這一景象；一切三千大千世界，以及四方世界的所有眾生，也都看到了這一景象。

這時，大聖坐在三千寶物護持的高座獅子座上，諸位菩薩和各位大弟子也依次就坐。於是，大聖進入名為『無蓋法門』的禪定，以此禪定正受。佛陀剛入禪定，聖體上的每一根毛孔都散發出光芒。

【English Translation】 English version Like the king of bees, he advises and guides his retinue. He sits steadfast like a lotus flower, bowing with his head to the ground. He is skilled in establishing precepts, dwelling in the land of truth. The power of his diligence surpasses all, none can reach it. He bows to the model of the right path, supremely noble and unshakeable. With compassion as purity, the sacred place is filled with radiance. Wisdom is free from defilement, the light of his majesty dispels darkness. Countless beings all together submit and bow. They become the supreme enlightened ones, revering the Great Sage with their heads to the ground. The traces of their liberation, their voices resound in the void. Wisdom travels far, light illuminates the ten directions. He guides hundreds of thousands of beings, enabling them to be liberated. Having awakened and freed from defilement, they bow to the one who is unattached. Observing his unparalleled nature, who can surpass him? Seeking him in the ten directions, such a guide cannot be found. His merits are exceedingly numerous, all virtues are complete. I now praise him, my aspiration is never satisfied. Asuras (demi-gods), dragons, and Indra (king of gods) all submit and pay homage. Countless gods and humans all together praise his virtues. The names by which he is praised are numerous and inconceivable. Raising praise, they bow to the World Honored One, his merits spread throughout the world.

Having praised the Buddha with verses, the Paranirmitavasavartin (Lord of the Sixth Heaven of Desire) stood by the World Honored One.

At that time, the World Honored One, moved and transformed by the immeasurable realm of the Buddha, was praised by hundreds of thousands of gods and humans, and proceeded to the high jeweled seat. As the World Honored One ascended the seat, the palaces of the four regions all saw this scene; all the beings in the entire three thousand great thousand worlds, and in the four regions, also saw this scene.

At this time, the Great Sage sat on the lion throne of the high seat protected by three thousand treasures, and the Bodhisattvas and great disciples also sat in order. Then, the Great Sage entered the samadhi called 'Uncovered Dharma Gate' and was rightly absorbed in this samadhi. As soon as the Buddha entered samadhi, every pore of his sacred body emitted light.

一毛孔，各出江河沙等光明，威曜盡照東方諸佛世界，靡不周至；南、西、北方四隅，上、下亦復如是，盡照諸界遍無遺漏。所照十方諸佛國土，應時諸土一切地獄勤苦拷掠悉為休息、畜生解脫、餓鬼得安。時諸眾生諸患消除，不為淫、怒、愚、癡所惑，而無瑕穢苦勞之難；慈心相向，共相瞻視如父、如母、如兄、如弟、如子、如身無異。

如來光明照諸菩薩，諸菩薩眾承佛威神，光曜之中說此頌曰：

「精進力無量，　　廣普無所住，　又以精勤力，　　越度億載劫。　十力功流佈，　　普達於十方，　釋迦文威光，　　廣照於一切。　其欲求法誼，　　故往百千土，　禮佛聽尊法，　　而至忍世界。　其在兜率天，　　十方諸菩薩，　斯等察此光，　　佛演安眾生。　魔塵異學眾，　　降以精進力，　如蓮華出日，　　須彌照十方。　其身曜無底，　　暉普於一切，　詣彼聽尊法，　　最勝轉法輪。　今日無等倫，　　班宣無比經，　十力愍眾生，　　故轉尊法輪。　今日眾集會，　　廣普難可遇，　篤信欲見佛，　　今當詣忍土。」

爾時，光明普告十方諸佛國土。說斯頌已，動諸佛國、安於眾生、耀諸法界，凈除一切塵勞之境，滅眾幽冥蔽魔宮殿，與諸菩薩、

【現代漢語翻譯】現代漢語譯本一個毛孔中，各自發出如同恒河沙數般的光明，其威嚴光耀遍照東方各個佛的世界，沒有哪個地方沒有照到；南方、西方、北方以及四隅，上方、下方也是如此，光芒遍照所有世界，沒有遺漏。所照耀的十方諸佛國土，當時所有國土的一切地獄中勤苦受刑的眾生都得到休息，畜生道眾生得到解脫，餓鬼道眾生得到安寧。那時，所有眾生的各種痛苦都消除了，不再被淫慾、憤怒、愚癡、迷惑所困擾，也沒有了瑕疵污穢和勞苦的艱難；他們彼此以慈悲之心相待，互相看著對方，如同對待父親、母親、兄長、弟弟、子女、自身一樣，沒有差別。如來的光明照耀著各位菩薩，菩薩們承受著佛的威神之力，在光芒中說了這首偈頌：『精進的力量無量無邊，普遍廣大而無所執著，又以精勤的力量，超越了億萬劫的時間。十力（如來的十種力量）的功德流佈，普遍到達十方世界，釋迦文佛的威光，廣泛照耀一切。那些想要尋求佛法真諦的人，因此前往百千佛土，禮拜佛陀，聽聞尊貴的佛法，才來到這個堪忍的世界。那些在兜率天（欲界六天之一）的十方菩薩，他們觀察到這光明，知道佛陀正在演說安樂眾生的法門。魔的塵垢和外道異學之眾，都被佛陀以精進的力量降伏，如同蓮花在太陽下綻放，須彌山（佛教中的宇宙中心）照耀十方。佛陀的身光深不可測，光輝普照一切，他們前往那裡聽聞尊貴的佛法，最殊勝的法輪正在轉動。今日佛陀的教法無與倫比，宣講著無比殊勝的經典，十力（如來的十種力量）憐憫眾生，所以轉動尊貴的法輪。今日大眾聚集，如此盛況難得一遇，他們篤信佛法，想要見到佛陀，現在應當前往堪忍世界。』那時，光明普遍告知十方諸佛國土。說完這首偈頌后，震動了各個佛國，使眾生安寧，光耀著各個法界，清除了所有塵勞的境界，消滅了所有幽暗和遮蔽魔宮殿的地方，並與各位菩薩、

【English Translation】 English version From each pore of his body, emanated light as numerous as the sands of the Ganges River, its majestic radiance illuminating all the Buddha-worlds in the East, reaching every corner without exception. Similarly, in the South, West, North, the four intermediate directions, and above and below, the light pervaded all realms without omission. In the ten directions, the Buddha-lands that were illuminated, at that very moment, all beings in the hells suffering from torment were granted respite, animals were liberated, and hungry ghosts found peace. At that time, all the various sufferings of beings were eliminated, they were no longer deluded by lust, anger, ignorance, or confusion, and they were free from the difficulties of flaws, defilements, and toil. They treated each other with compassion, looking upon one another as if they were fathers, mothers, elder brothers, younger brothers, children, or themselves, without any difference. The light of the Tathagata shone upon all the Bodhisattvas, and the Bodhisattvas, receiving the majestic power of the Buddha, spoke this verse within the radiance: 'The power of diligence is immeasurable, vast and without attachment, and through diligent effort, one transcends countless eons. The merit of the Ten Powers (of the Tathagata) flows forth, reaching all ten directions, the majestic light of Shakyamuni illuminates all. Those who seek the meaning of the Dharma, therefore travel to hundreds of thousands of Buddha-lands, to pay homage to the Buddha, to hear the venerable Dharma, and thus they arrive at this Saha world. Those Bodhisattvas in the Tushita Heaven (one of the six heavens of the desire realm), observing this light, know that the Buddha is expounding the Dharma that brings peace to beings. The dust of demons and the followers of heretical teachings are subdued by the power of diligence, like a lotus blooming under the sun, Mount Sumeru (the center of the Buddhist universe) illuminates the ten directions. The radiance of his body is unfathomable, its brilliance pervades all, they go there to hear the venerable Dharma, the most supreme Dharma wheel is turning. Today, the Buddha's teachings are unparalleled, proclaiming the incomparable sutras, the Ten Powers (of the Tathagata) have compassion for beings, therefore the venerable Dharma wheel is turning. Today, the assembly is gathered, such a grand occasion is rare to encounter, they have firm faith and wish to see the Buddha, now they should go to the Saha world.' At that time, the light universally informed the Buddha-lands of the ten directions. After reciting this verse, it shook all the Buddha-lands, brought peace to beings, illuminated all the Dharma realms, purified all the realms of defilement, extinguished all darkness and the places that concealed the palaces of demons, and together with all the Bodhisattvas,

無數眷屬還回忍土，在佛頭上忽然不現。

於時東方無量功德寶福普辭世界，其佛號離垢凈光海華無斷光言王如來。佛土有菩薩名首藏華諸法自在——彼光所請——與十江河沙等諸菩薩眾會眷屬圍繞忽沒彼土，須臾之頃至此忍界。詣寶高座住世尊前，稽首足下繞佛萬匝，雨夜光珠、眾寶、瓔珞供養散佛，以頌讚曰：

「十力功勛發，　　皆達於十方，　嗟嘆無等倫，　　德祚度彼岸。　我等所詣土，　　欲聽經法故，　一切聞名稱，　　釋師子之號。　世尊為平等，　　離垢光普曜，　如諸法無本，　　亦無有瞋恨。　見危懼眾生，　　輒令得解脫，　為諸法之王，　　如幻師善學。」

時諸菩薩無央數眾嗟嘆佛已，各神足力悉化作座而坐其上。

南方佛辯世界無量德寶辯如來佛土，有菩薩名寶柱，與十江河沙等諸菩薩俱眷屬圍繞，在於彼土忽然不見，須臾之頃至此忍界，詣寶高座住于佛前，以白珠交露覆蓋佛上，稽首足下繞佛萬匝，以頌讚曰：

「世尊悉周匝，　　愍雨于眾生，　開䦱光明焰，　　以空無吾我。　以八平正路，　　消竭塵欲淵，　寂秘諸樹王，　　長育清白林。　則以智慧光，　　化滅陰冥母，　悟久夢眾生，　　溺沒終始流。　為顯示正路，

【現代漢語翻譯】現代漢語譯本無數的眷屬返回到娑婆世界（忍土），在佛的頭上忽然消失不見。

這時，東方無量功德寶福普辭世界，其佛號為離垢凈光海華無斷光言王如來（佛名）。佛土中有一位菩薩名為首藏華諸法自在（菩薩名）——被佛光所邀請——與十條恒河沙數一樣多的菩薩大眾眷屬圍繞，忽然從那個佛土消失，在很短的時間內到達這個娑婆世界（忍界）。他們來到寶高座，站在世尊面前，向佛的足下頂禮，繞佛萬圈，散佈夜光珠、各種寶物、瓔珞來供養佛，並用偈頌讚嘆道：

『十力（佛的十種力量）的功勛顯發，都通達於十方世界，讚歎您無與倫比，您的德行能使眾生度過生死苦海到達彼岸。我們來到這裡，是爲了聽聞佛法，一切眾生都聽聞您的名號，釋迦獅子（佛的稱號）的尊號。世尊您是平等無私的，您的離垢光明普照一切，如同諸法沒有本性一樣，也沒有任何嗔恨。看到處於危難恐懼中的眾生，您就讓他們得到解脫，您是諸法之王，如同善於幻術的幻術師一樣。』

這時，無數的菩薩大眾讚歎佛后，各自運用神通力化作座位，然後坐在上面。

南方佛辯世界無量德寶辯如來（佛名）的佛土，有一位菩薩名為寶柱（菩薩名），與十條恒河沙數一樣多的菩薩眷屬圍繞，在那個佛土忽然消失不見，在很短的時間內到達這個娑婆世界（忍界），來到寶高座，站在佛前，用白珠交露覆蓋在佛的上方，向佛的足下頂禮，繞佛萬圈，用偈頌讚嘆道：

『世尊您的光明周遍一切，慈悲地降下甘露滋潤眾生，開啟光明火焰，以空無我（佛教教義）的道理教化眾生。您用八正道（佛教修行方法）的道路，消滅塵世慾望的深淵，您像寂靜的樹王一樣，生長出清凈潔白的菩提林。您用智慧的光芒，消滅了陰暗的無明之母，覺悟了長期沉溺在生死輪迴中的眾生。爲了顯示正道，

【English Translation】 English version Countless retinues returned to the Saha world (Endurance Land), and suddenly disappeared from above the Buddha's head.

At that time, from the East, the world of Immeasurable Merit and Treasure, the Buddha named Immaculate Pure Light Ocean Flower Uninterrupted Light Speech King Tathagata (Buddha's name). In that Buddha land, there was a Bodhisattva named Head Treasure Flower All Dharmas Self-Mastery (Bodhisattva's name) - invited by the Buddha's light - surrounded by a multitude of Bodhisattvas equal to ten Ganges Rivers, suddenly disappeared from that land, and in a very short time arrived at this Saha world (Endurance Land). They came to the Jeweled High Seat, stood before the World Honored One, bowed at the Buddha's feet, circumambulated the Buddha ten thousand times, scattered night-shining pearls, various treasures, and necklaces as offerings to the Buddha, and praised him with verses:

'The merits of the Ten Powers (ten powers of a Buddha) are manifested, reaching all ten directions, we praise you as unparalleled, your virtue enables beings to cross the sea of birth and death to the other shore. We have come here to listen to the Dharma, all beings have heard your name, the title of Shakya Lion (Buddha's title). World Honored One, you are impartial and selfless, your immaculate light shines everywhere, just as all dharmas have no inherent nature, and there is no hatred. Seeing beings in danger and fear, you immediately liberate them, you are the king of all dharmas, like a skilled illusionist.'

At that time, the countless multitude of Bodhisattvas, after praising the Buddha, each used their supernatural powers to transform seats and sat upon them.

From the South, the Buddha land of the World of Eloquence, Immeasurable Virtue and Treasure Eloquence Tathagata (Buddha's name), there was a Bodhisattva named Treasure Pillar (Bodhisattva's name), surrounded by a retinue of Bodhisattvas equal to ten Ganges Rivers, suddenly disappeared from that land, and in a very short time arrived at this Saha world (Endurance Land), came to the Jeweled High Seat, stood before the Buddha, covered the Buddha with white pearl dew, bowed at the Buddha's feet, circumambulated the Buddha ten thousand times, and praised him with verses:

'World Honored One, your light pervades everywhere, compassionately raining down nectar to nourish beings, opening the flames of light, teaching beings with the principle of emptiness and no-self (Buddhist doctrine). You use the path of the Eightfold Path (Buddhist practice), to eliminate the abyss of worldly desires, you are like a silent king of trees, growing a pure white Bodhi forest. You use the light of wisdom to eliminate the dark mother of ignorance, awakening beings who have long been immersed in the cycle of birth and death. To show the right path,

消竭恩愛池，　令逮清凈眼，　　使度如前勝。」

時無數菩薩頌讚佛已，各神足化變作其座，皆自處上。

於時西方照耀世界普明如來至真佛土，彼有菩薩名顯音契王，與十江河沙等諸菩薩俱眷屬圍繞，在於彼土忽然不現，須臾之頃至此忍界，詣寶高座住于佛前，雨瑛真珠供養世尊，稽首足下繞佛萬匝，以讚頌曰：

「其聖體之行，　　猶如虛空界，　所愿悉清凈，　　劫數無有量。　其身凈無垢，　　永無有眾漏，　能周於十方，　　無思議佛土。　所講如時雨，　　雷震梵妙音，　悅可群萌類，　　應如志所慕。　其心無所行，　　亦無有不行，　所演暢諸音，　　出應眾生心。」

時無數菩薩頌讚佛已，各神足化變作其座，皆自處上。

於時北方眾寶錦界無量德寶光如來佛土，彼有菩薩號曰海覺，與十江河沙等諸菩薩俱眷屬圍繞，在於彼土忽然不現，須臾之頃至此忍界，詣寶高座住于佛前，稽首足下繞佛萬匝，以頌讚曰：

「體色紫磨金，　　覺施以寂然，　善照於十方，　　快普現其身。　其體無儔匹，　　眾人若觀察，　則滅諸欲塵，　　忻豫長安隱。　最勝諸學子，　　瞻戴世光明，　其志咸忻仰，　　如須彌頂王。　皆諸神足力，　

【現代漢語翻譯】現代漢語譯本『愿能消盡恩愛之池，使眾生獲得清凈的智慧之眼，讓他們像過去一樣超越一切。』當時，無數菩薩讚頌佛陀之後，各自運用神通變化出自己的座位，都坐在上面。這時，西方照耀世界普明如來（Prabhāsa-prabha，意為光明普照）的真佛國土，那裡有一位菩薩名叫顯音契王（Abhinihāra-samudgata-rāja，意為顯現誓願之王），與十條恒河沙數一樣多的菩薩眷屬圍繞著他，在那個國土忽然消失，頃刻之間就來到這個娑婆世界（Sahā，意為堪忍），來到寶座前，站在佛陀面前，散下瑛珞（一種寶石裝飾）、珍珠供養世尊，向佛陀的足下頂禮，繞佛萬圈，並以讚頌說道：『您的聖體之行，猶如虛空界一樣廣大，所發之愿都清凈無染，經歷的劫數無量無邊。您的身體清凈無垢，永遠沒有煩惱的泄露，能夠周遍十方，到達不可思議的佛土。您所講的法猶如及時的雨水，雷鳴般發出微妙的梵音，使一切眾生喜悅，應和他們所向往的。您的心無所執著，也沒有什麼不去做，所宣講的妙音，都能應和眾生的心。』當時，無數菩薩讚頌佛陀之後，各自運用神通變化出自己的座位，都坐在上面。這時，北方眾寶錦界無量德寶光如來（Ananta-guṇa-ratna-prabhāsa，意為無量功德寶光）的佛土，那裡有一位菩薩名叫海覺（Sāgara-mati，意為如海之智慧），與十條恒河沙數一樣多的菩薩眷屬圍繞著他，在那個國土忽然消失，頃刻之間就來到這個娑婆世界，來到寶座前，站在佛陀面前，向佛陀的足下頂禮，繞佛萬圈，並以讚頌說道：『您的身體顏色是紫磨金，覺悟的施予是寂靜的，善於照耀十方，快速普遍地顯現您的身形。您的身體無與倫比，眾人如果觀察您，就能滅除各種慾望的塵垢，歡喜安穩。最殊勝的弟子們，瞻仰世間的光明，他們的心都歡喜仰慕，如同須彌山頂的王者。』『都是因為神通的力量，'

【English Translation】 English version 'May the pool of love and attachment be exhausted, may they attain the pure eye of wisdom, and may they transcend as before.' At that time, countless Bodhisattvas, having praised the Buddha, each transformed their seats by their spiritual powers and sat upon them. Then, from the true Buddha-land of the Tathāgata Prabhāsa-prabha (meaning 'Radiant Light') in the west, there was a Bodhisattva named Abhinihāra-samudgata-rāja (meaning 'King Arisen from Vows'), surrounded by a retinue of Bodhisattvas equal to the sands of ten Ganges Rivers. They suddenly disappeared from that land and, in an instant, arrived at this Sahā world (meaning 'Endurance'), approached the jeweled seat, stood before the Buddha, scattered jeweled necklaces and pearls as offerings to the World-Honored One, bowed at the Buddha's feet, circumambulated the Buddha ten thousand times, and praised him with verses: 'Your holy conduct is like the realm of space, your vows are all pure, and the kalpas you have passed are immeasurable. Your body is pure and without defilement, forever free from the outflow of afflictions, able to pervade the ten directions and reach inconceivable Buddha-lands. Your teachings are like timely rain, your voice like the thunder of subtle Brahma sounds, delighting all beings, fulfilling their aspirations. Your mind is without attachment, yet there is nothing you do not do, and the sounds you proclaim resonate with the minds of all beings.' At that time, countless Bodhisattvas, having praised the Buddha, each transformed their seats by their spiritual powers and sat upon them. Then, from the Buddha-land of the Tathāgata Ananta-guṇa-ratna-prabhāsa (meaning 'Infinite Merit Jewel Light') in the north, there was a Bodhisattva named Sāgara-mati (meaning 'Ocean of Wisdom'), surrounded by a retinue of Bodhisattvas equal to the sands of ten Ganges Rivers. They suddenly disappeared from that land and, in an instant, arrived at this Sahā world, approached the jeweled seat, stood before the Buddha, bowed at the Buddha's feet, circumambulated the Buddha ten thousand times, and praised him with verses: 'Your body is the color of purple gold, your bestowal of enlightenment is serene, you illuminate the ten directions, and quickly and universally manifest your form. Your body is without equal, and when people observe you, they extinguish the dust of all desires, finding joy, peace, and tranquility. The most excellent disciples, gazing upon the light of the world, all joyfully admire you, like the king of Mount Sumeru.' 'All are due to the power of spiritual abilities,'

若干種變化，　不能見最勝，　　頂上之威相。」

時無數菩薩頌讚佛已，各各神足變作其座，皆自處其上。

於時東南方無憂世界除眾戚冥如來佛土，有菩薩名普曜，與十江河沙等諸菩薩俱眷屬圍繞，在於彼土忽然不現，須臾之頃至此忍界，詣寶高座住于佛前，稽首足下繞佛萬匝，以寶交露供養上佛，以頌讚曰：

「於一毛孔里，　　懷無限佛土，　眾生不以患，　　國土不迫迮。　最勝救濟行，　　為諸無眼目，　諸佛為最妙，　　識勝之光明。　以一之剎土，　　暢無數佛國，　其諸所顯現，　　剎土不增減。　隨如應方便，　　大稱隨時入，　普入一切變，　　神足所感動。」

時無數菩薩頌讚佛已，各神足變化作其座，皆自處上。

於時西南方善觀世界大哀觀眾生如來佛土，有菩薩名思于大哀，與十江河沙等諸菩薩俱眷屬圍繞，在於彼土忽然不現，須臾之頃至此忍界，詣寶高座住于佛前，雨妙衣服供養覆佛，稽首足下繞百千匝，以頌讚曰：

「禁戒甚清凈，　　人尊如寶珠，　長夜自將護，　　如牦牛愛尾。　見於毀禁者，　　加之以愍哀，　不自嘆己身、　　不呰毀他人。　住如須彌山，　　意定不可動；　智慧如江海，　　尊超于神靈。

【現代漢語翻譯】現代漢語譯本『種種變化，不能見到最殊勝的，頂上的威嚴相貌。』這時，無數菩薩讚頌佛陀完畢，各自以神通力變化出座位，都坐在上面。這時，從東南方無憂世界除眾戚冥如來（佛名）的佛土，有一位菩薩名叫普曜（菩薩名），與十個恒河沙數一樣多的菩薩眷屬圍繞，在那個佛土忽然消失不見，頃刻之間來到這個娑婆世界，來到寶座前，站在佛陀面前，向佛陀的足下頂禮，繞佛萬圈，用寶交露供養佛陀，並用頌歌讚美道：『在一個毛孔里，包含著無限的佛土，眾生不會因此感到困擾，國土也不會因此變得擁擠。最殊勝的救濟行為，是爲了那些沒有眼睛的人，諸佛是最為美妙的，能識別殊勝的光明。用一個剎土，容納無數的佛國，那些所顯現的，剎土不會因此增多或減少。隨著相應的方便法門，偉大的稱讚隨時進入，普遍進入一切變化，是神通力所感動的。』這時，無數菩薩讚頌佛陀完畢，各自以神通力變化出座位，都坐在上面。這時，從西南方善觀世界大哀觀眾生如來（佛名）的佛土，有一位菩薩名叫思于大哀（菩薩名），與十個恒河沙數一樣多的菩薩眷屬圍繞，在那個佛土忽然消失不見，頃刻之間來到這個娑婆世界，來到寶座前，站在佛陀面前，降下美妙的衣服供養覆蓋佛陀，向佛陀的足下頂禮，繞佛百千圈，並用頌歌讚美道：『戒律非常清凈，人中尊者如同寶珠，長夜裡自我守護，如同牦牛愛惜自己的尾巴。看到毀犯戒律的人，更加以憐憫和哀傷，不自我讚歎，也不詆譭他人。安住如須彌山，心意堅定不可動搖；智慧如江海，尊貴超越神靈。』

【English Translation】 English version 'Various transformations, Cannot see the most supreme, The majestic appearance on the top of the head.' At that time, countless Bodhisattvas, having praised the Buddha, each transformed their seats with their spiritual powers and sat upon them. Then, from the southeast, from the Buddha-land of the Worry-Free World, the Tathagata named 'Remover of All Sorrows and Darkness' (Buddha's name), there was a Bodhisattva named Universal Radiance (Bodhisattva's name), surrounded by a retinue of Bodhisattvas as numerous as ten Ganges Rivers. They suddenly disappeared from that land and, in an instant, arrived at this Saha world. They approached the jeweled high seat, stood before the Buddha, bowed at his feet, circumambulated him ten thousand times, offered him jeweled dew, and praised him with verses: 'Within a single pore, Contain countless Buddha-lands, Sentient beings are not troubled, Nor do the lands become crowded. The most supreme act of salvation, Is for those without eyes, The Buddhas are the most wonderful, Recognizing the light of supremacy. With one single land, Accommodate countless Buddha-realms, Those that are manifested, The lands neither increase nor decrease. According to appropriate skillful means, The great praise enters at any time, Universally entering all transformations, Moved by spiritual powers.' At that time, countless Bodhisattvas, having praised the Buddha, each transformed their seats with their spiritual powers and sat upon them. Then, from the southwest, from the Buddha-land of the Tathagata named 'Great Compassionate Observer of Sentient Beings' (Buddha's name) in the World of Good Observation, there was a Bodhisattva named Thoughtful Great Compassion (Bodhisattva's name), surrounded by a retinue of Bodhisattvas as numerous as ten Ganges Rivers. They suddenly disappeared from that land and, in an instant, arrived at this Saha world. They approached the jeweled high seat, stood before the Buddha, rained down wonderful garments as offerings to cover the Buddha, bowed at his feet, circumambulated him a hundred thousand times, and praised him with verses: 'The precepts are extremely pure, The honored one among humans is like a jewel, Protecting oneself through the long night, Like a yak cherishing its tail. Seeing those who break the precepts, Adding compassion and sorrow, Not praising oneself, Nor criticizing others. Abiding like Mount Sumeru, The mind is firm and unshakeable; Wisdom is like the ocean, Honored beyond the spirits.'

已度一切有，　　有為縛刑獄，　化億載眾生，　　療其塵勞病。」

時無數菩薩頌讚佛已，各神足化變作其座，皆自處上。

於時西北方離闇冥世界光凈王如來佛土，有菩薩名光曜網，與十江河沙等諸菩薩俱眷屬圍繞，在於彼土忽然不現，須臾之頃至此忍界，詣寶高座住于佛前，以寶瓔珞之具用覆佛上，稽首足下繞百千匝，以頌讚曰：

「身覺了生死，　　猶如幻師化，　示現所感動，　　如幻無所有。　假如師幻化，　　眾生皆如茲，　其界不可動，　　眾生無自然。　如人臥寐夢，　　睹見若干形，　寤則無所見，　　諸色想無為。　聖說法如夢，　　有為從念生，　見有所退轉，　　不退、不回還。」

時無數菩薩頌讚佛已，各神足化變作其座，皆自處上。

於時東北方住凈離垢世界空城離垢心如來佛土，有菩薩名覺無底離垢，與十江河沙等諸菩薩俱眷屬圍繞，在於彼土忽然不現，須臾之頃至此忍界，詣寶高座住于佛前，以常鼓音交露覆蓋佛上，稽首足下繞百千匝，以頌讚曰：

「明識深妙法，　　等解指自然，　省察諸空相，　　一切諸所法。　普知一切世，　　眾生心所趣，　其心如虛空，　　清凈慧無底。　群黎之所行，　　三世諸馳逸，

【現代漢語翻譯】現代漢語譯本『已度脫一切有情，有為法如同束縛的牢獄，教化億萬眾生，醫治他們塵世的煩惱病。』當時，無數菩薩歌頌讚美佛陀后，各自以神通變化出自己的座位，都安坐在上面。這時，從西北方名為離闇冥世界的光凈王如來（Buddha of Light Purity King）佛土，有一位菩薩名為光曜網（Light Shining Net），與十個恒河沙數般的菩薩眷屬圍繞，在他們的佛土忽然消失，頃刻之間來到這個娑婆世界（Sahā world），來到寶座前，站在佛陀面前，用寶貴的瓔珞覆蓋在佛陀身上，向佛陀的足下頂禮，繞行百千圈，用偈頌讚美道：『覺悟到身體的生死，就像幻術師變幻出來的一樣，所顯現的感動，如同幻象一樣虛無。假如幻術師變幻，眾生都像這樣，他們的界限不可動搖，眾生並非自然而有。如同人睡著做夢，看到各種各樣的形象，醒來后什麼也看不見，各種色相和想法都是無為的。聖人說法如同夢境，有為法從念頭產生，看到有所退轉，不退轉，也不再返回。』當時，無數菩薩歌頌讚美佛陀后，各自以神通變化出自己的座位，都安坐在上面。這時，從東北方名為住凈離垢世界的空城離垢心如來（Buddha of Empty City Pure Heart）佛土，有一位菩薩名為覺無底離垢（Awakening Bottomless Purity），與十個恒河沙數般的菩薩眷屬圍繞，在他們的佛土忽然消失，頃刻之間來到這個娑婆世界，來到寶座前，站在佛陀面前，用常鼓音交露覆蓋在佛陀身上，向佛陀的足下頂禮，繞行百千圈，用偈頌讚美道：『明瞭認識深奧微妙的佛法，平等理解指向自然的真理，省察諸法的空相，一切諸法都是如此。普遍知曉一切世間，眾生心所趨向，他們的心如同虛空，清凈智慧沒有底。眾生所行，三世的流逝，

【English Translation】 English version 'Having crossed over all existence, conditioned existence is like a prison of bondage, Transforming billions of beings, healing their afflictions of worldly defilements.' Then, countless Bodhisattvas, having praised the Buddha, each transformed their seats by their spiritual powers, and all sat upon them. At that time, from the northwest, from the Buddha-land of the Light Purity King Tathagata (Buddha of Light Purity King) in the world named 'Free from Darkness and Obscurity', a Bodhisattva named Light Shining Net (Light Shining Net), surrounded by a retinue of Bodhisattvas equal to ten Ganges Rivers of sand, suddenly disappeared from their land, and in an instant arrived at this Sahā world, approached the jeweled high seat, stood before the Buddha, covered the Buddha with precious jeweled ornaments, bowed at the Buddha's feet, circumambulated hundreds of thousands of times, and praised with verses: 'Awareness of the body's birth and death, is like a magician's illusion, The manifestations of emotion, are like illusions, without substance. If a magician transforms, all beings are like this, Their boundaries are unshakeable, beings are not self-existent. Like a person sleeping and dreaming, seeing various forms, Upon waking, nothing is seen, all forms and thoughts are unconditioned. The Sage's teachings are like a dream, conditioned things arise from thoughts, Seeing that there is regression, no regression, and no return.' Then, countless Bodhisattvas, having praised the Buddha, each transformed their seats by their spiritual powers, and all sat upon them. At that time, from the northeast, from the Buddha-land of the Empty City Pure Heart Tathagata (Buddha of Empty City Pure Heart) in the world named 'Dwelling in Purity and Free from Defilement', a Bodhisattva named Awakening Bottomless Purity (Awakening Bottomless Purity), surrounded by a retinue of Bodhisattvas equal to ten Ganges Rivers of sand, suddenly disappeared from their land, and in an instant arrived at this Sahā world, approached the jeweled high seat, stood before the Buddha, covered the Buddha with the sound of constant drums, bowed at the Buddha's feet, circumambulated hundreds of thousands of times, and praised with verses: 'Clearly knowing the profound and subtle Dharma, equally understanding the truth pointing to nature, Examining the emptiness of all phenomena, all phenomena are like this. Universally knowing all worlds, the direction of beings' minds, Their minds are like the void, pure wisdom is bottomless. The actions of the masses, the passing of the three times,

一心一時行，　　悉知諸所有。　無有眾生想，　　其心諦離念；　已除眾妄想，　　善權普平等。」

時無數菩薩頌讚佛已，各神足化變作其座，皆自處上。

於時下方照明世界深青蓮首如來佛土，有菩薩名曰辯嚴，與十江河沙等諸菩薩俱眷屬圍繞，在於彼土忽然不現，須臾之頃至此忍界，詣寶高座住于佛前，以明珠交露共覆佛上，稽首足下繞百千匝，以頌讚曰：

「如億載佛土，　　其中所有塵，　安住諸子孫，　　來詣于最勝。　各欲自啟問，　　無數億千劫，　則以一文字，　　意化於一切。　聖慧不可喻、　　權智無等倫、　總持定無量、　　功德無崖底、　洪勛無能限，　　斑宣無數劫，　毛孔所咨嗟，　　不可盡究竟。」

時無數菩薩頌讚佛已，各神足化變作其座，皆自處上。

於時上方莊嚴世界名稱如來佛土，有菩薩名諸法變王，與十江河沙等諸菩薩俱眷屬圍繞，在於彼土忽然不現，須臾之頃至此忍界，詣寶高座住于佛前，一切莊嚴眾寶紫金交露之帳覆蓋佛上，稽首足下繞百千匝，以頌讚曰：

「一切安住業，　　今顯無崖底，　於心得自在，　　導師行亦然。　獨諸佛所知，　　非眾生所行，　如空無邊際，　　群庶本如此。　其行無

【現代漢語翻譯】現代漢語譯本一心專注在當下，就能完全瞭解一切事物。心中沒有眾生的概念，他的心真正地遠離了妄念；已經去除了一切虛妄的念頭，善巧方便地對待一切眾生，平等無差別。

這時，無數的菩薩用偈頌讚美佛陀之後，各自運用神通變化出自己的座位，都坐在上面。

這時，在下方照明世界，深青蓮首如來（Deep Blue Lotus Head Tathagata）佛土，有一位菩薩名叫辯嚴（Eloquent Dignity），與十個恒河沙數一樣多的菩薩眷屬圍繞著，在他們的佛土忽然消失，在很短的時間內就來到了這個娑婆世界（Endurance World），來到寶座前，站在佛陀面前，用明珠交織的寶蓋覆蓋在佛陀上方，向佛陀的足下頂禮，繞佛百千圈，用偈頌讚美說：

『如同億萬佛土中，所有的微塵一樣多，安住的諸位佛子，都來到這最殊勝的地方。各自想要請問佛陀，即使經過無數億千劫，佛陀也能用一個文字，就讓一切眾生明白。聖者的智慧無法比喻，權巧的智慧無與倫比，總持禪定無量無邊，功德深厚沒有邊際，偉大的功勛無法限量，即使經過無數劫的宣揚，也無法完全讚歎佛陀的每一個毛孔所具有的功德。』

這時，無數的菩薩用偈頌讚美佛陀之後，各自運用神通變化出自己的座位，都坐在上面。

這時，在上方莊嚴世界，名稱如來（Name Tathagata）佛土，有一位菩薩名叫諸法變王（King of Dharma Transformation），與十個恒河沙數一樣多的菩薩眷屬圍繞著，在他們的佛土忽然消失，在很短的時間內就來到了這個娑婆世界，來到寶座前，站在佛陀面前，用一切莊嚴的眾寶和紫金交織的帳幕覆蓋在佛陀上方，向佛陀的足下頂禮，繞佛百千圈，用偈頌讚美說：

『一切安住的業力，現在顯現出沒有邊際，在心中得到自在，導師的修行也是如此。只有諸佛才能知道，不是眾生所能理解的，如同虛空沒有邊際，眾生本性也是如此。他的修行沒有

【English Translation】 English version With one-pointed concentration at one moment, one fully understands all that exists. Without the thought of sentient beings, their mind is truly free from notions; Having eliminated all false thoughts, they skillfully and equally treat all beings.

At that time, countless Bodhisattvas, having praised the Buddha with verses, each transformed their seats with their spiritual powers and sat upon them.

At that time, from the world of Illumination below, the Buddha-land of Deep Blue Lotus Head Tathagata, a Bodhisattva named Eloquent Dignity, surrounded by retinues of Bodhisattvas as numerous as ten Ganges Rivers, suddenly disappeared from their land and, in a very short time, arrived at this Saha World, approached the jeweled seat, stood before the Buddha, covered the Buddha with a canopy of interwoven pearls, bowed at the Buddha's feet, circumambulated the Buddha hundreds of thousands of times, and praised with verses:

'Like the dust in billions of Buddha-lands, The dwelling sons of the Buddha, all come to this most excellent place. Each wishes to ask the Buddha, even after countless billions of kalpas, The Buddha can use one word to enlighten all beings. The wisdom of the sage is beyond comparison, the skillful wisdom is unparalleled, The total concentration is immeasurable, the merits are profound and boundless, The great achievements are limitless, even after countless kalpas of proclamation, The merits of each pore of the Buddha cannot be fully praised.'

At that time, countless Bodhisattvas, having praised the Buddha with verses, each transformed their seats with their spiritual powers and sat upon them.

At that time, from the adorned world above, the Buddha-land of Name Tathagata, a Bodhisattva named King of Dharma Transformation, surrounded by retinues of Bodhisattvas as numerous as ten Ganges Rivers, suddenly disappeared from their land and, in a very short time, arrived at this Saha World, approached the jeweled seat, stood before the Buddha, covered the Buddha with a canopy of all kinds of adorned jewels and interwoven purple gold, bowed at the Buddha's feet, circumambulated the Buddha hundreds of thousands of times, and praised with verses:

'All the established karmas, now appear without limit, Having attained freedom in the mind, the guide's practice is also like this. Only the Buddhas can know, not what sentient beings can understand, Like the emptiness without boundaries, the nature of beings is also like this. His practice has no

儔匹，　　今日顯無底，　成佛轉法輪，　　導師滅度如。　猶若有所種，　　法不失果實，　十方諸最勝，　　不可稱限量。」

時無數菩薩頌讚佛已，于佛空中各神足化變作其座，皆自處上。

大哀經嘆會品第二

彼時須臾之間，十方菩薩悉會面現——其菩薩眾不可稱限、無能計會、億百千數莫能稱載——光明所勸集於忍界，詣寶高座住世尊前。

時佛𡩷然從定意興，其明晃照自然音出，其自然音普告於三千大千世界令聞其教。於時佛土信、不信者，已為應器比丘、比丘尼，童男、童女，人與非人、天、龍、鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒，聞佛音詔身心坦然，加敬悚息，承佛威神，自然而有妙寶宮殿悉共趣之。須臾之間至寶高座，稽首佛足，繞聖三匝，各就床榻。

又此光音告敕梵天、梵忍天王、梵身天王、梵滿天王、梵度著天王、大梵天王、光曜天、少光天、無量光天、光音天、凈嚴天、少凈天、無量凈天、難還天、凈身天、用果天、無揵天、於是天、善施天、善所施天、一善天，如眴之頃集寶高座，稽首足下，繞佛七匝，不處地上自處其座。

於時，世尊睹見大眾僉然來會。有神光曜名曰顯現諸菩薩力，眉間演出於此光明，繞諸菩薩七匝竟已

【現代漢語翻譯】現代漢語譯本『伴侶』，今日顯現無底的智慧，成就佛陀，轉動法輪，導師如滅度般寂靜。猶如有所播種，法不會失去果實，十方諸位最殊勝者，不可稱量。

當時無數菩薩歌頌讚美佛陀后，在佛陀的空中各自以神通變化出自己的座位，都坐在上面。

《大哀經》嘆會品第二

那時，須臾之間，十方菩薩都顯現集會——這些菩薩眾不可稱量、無法計數、億百千數也無法承載——被光明勸請聚集到忍界（指娑婆世界），來到寶高座，住在世尊面前。

這時，佛陀緩緩地從禪定中起身，他的光明照耀，自然發出聲音，這自然的聲音普遍告知三千大千世界，讓他們聽到他的教誨。當時，佛土中信奉和不信奉的人，已經成為應機的比丘、比丘尼，童男、童女，人和非人、天、龍、鬼神、乾闥婆（天界的樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（天界的歌神）、摩睺羅伽（大蟒神），聽到佛陀的聲音召喚，身心坦然，更加敬畏，承蒙佛陀的威神力，自然而有美妙的寶宮，都一起前往。須臾之間到達寶高座，頂禮佛足，繞佛三圈，各自就座。

又，這光音告誡梵天、梵忍天王、梵身天王、梵滿天王、梵度著天王、大梵天王、光曜天、少光天、無量光天、光音天、凈嚴天、少凈天、無量凈天、難還天、凈身天、用果天、無揵天、於是天、善施天、善所施天、一善天，如眨眼間聚集到寶高座，頂禮佛足，繞佛七圈，不坐在地上，而是各自坐在自己的座位上。

這時，世尊看到大眾都聚集來了。有一道神光，名為顯現諸菩薩力，從眉間發出這道光明，繞著諸菩薩七圈后，

【English Translation】 English version 'Companion', today reveals the bottomless wisdom, Achieving Buddhahood, turning the Dharma wheel, the guide is like the extinction of Nirvana. Just as something is sown, the Dharma does not lose its fruit, The most excellent ones of the ten directions, cannot be measured.

Then, countless Bodhisattvas, after praising the Buddha, each transformed their own seats in the Buddha's space with their supernatural powers, and all sat upon them.

The Second Chapter of the Great Compassion Sutra: The Assembly of Praise

At that time, in a short while, Bodhisattvas from the ten directions all appeared and gathered—these Bodhisattvas were countless, immeasurable, and could not be contained by hundreds of millions—they were urged by the light to gather in the Endurance World (referring to the Saha world), and came to the precious high seat, dwelling before the World Honored One.

At this time, the Buddha slowly arose from meditation, his light shone, and a natural sound came forth, this natural sound universally informed the three thousand great thousand worlds, letting them hear his teachings. At that time, those in the Buddha's land who believed and did not believe, had already become suitable Bhikkhus, Bhikkhunis, young men, young women, humans and non-humans, Devas, Nagas, ghosts, Gandharvas (celestial musicians), Asuras (warring deities), Garudas (golden-winged bird deities), Kinnaras (celestial singers), and Mahoragas (great serpent deities), hearing the Buddha's voice calling, their bodies and minds were at peace, they became more reverent, and by the Buddha's majestic power, naturally there were wonderful jeweled palaces, and they all went together. In a short while, they arrived at the precious high seat, bowed at the Buddha's feet, circled the Buddha three times, and each took their seats.

Also, this light sound instructed Brahma, Brahma Patience King, Brahma Body King, Brahma Full King, Brahma Degree King, Great Brahma King, Light Radiance Heaven, Little Light Heaven, Immeasurable Light Heaven, Light Sound Heaven, Pure Solemn Heaven, Little Pure Heaven, Immeasurable Pure Heaven, Difficult Return Heaven, Pure Body Heaven, Use Fruit Heaven, No Grief Heaven, There Heaven, Good Giving Heaven, Good Given Heaven, One Good Heaven, in the blink of an eye, they gathered at the precious high seat, bowed at the feet, circled the Buddha seven times, and did not sit on the ground, but each sat on their own seats.

At this time, the World Honored One saw that the assembly had all gathered. There was a divine light, named Manifesting the Power of the Bodhisattvas, which emanated from between his eyebrows, and after circling the Bodhisattvas seven times,

，于諸菩薩頂上而沒。

時有菩薩名首藏華諸法自在，遇此光曜應時逮得一切莊嚴定意。適三昧已，其寶高座自然為佛。有師子座高八十億垓百千之尋，妙寶為足、眾珍欄楯、妙衣敷上、一切諸華以散其上、悅意諸寶以為嚴飾。一切菩薩睹此緣變斷絕所慕，皆令眾會自睹其明，可悅一切眾生現其心意，所欲求愿尋時皆了，無可猶豫。

時首藏華諸法自在菩薩復以劫嘆施諸惡趣，三昧正受，別化如來大師子座，庠序安隱。從三昧起，恭恪欽敬叉其十指以頌讚佛：

「其日光明者，　　但照世俗耳，　天帝威神德，　　營從樂忉利。　其梵天尊王，　　慕戀梵天上，　佛之聖威化，　　變動界若此。　觀察法自由，　　自然如虛空，　若幻野馬比，　　亦如水中月。　諸所作、所造，　　悉為無有主，　曉瞭如誑詐，　　見眾生清凈。　其心慕於色，　　斯色何所在？　其心為自然，　　所由皆不實，　一切雖清凈，　　此亦如幻化。　其于自然者，　　虛偽何有處？　能分別本凈，　　執御心鮮潔，　其境從容來，　　彼無有塵欲。　思想念諸念，　　其心已脫此，　則見若干種，　　幻化之所為。　虛空無所有，　　從地而出生，　顯示國土地，　　若干明珠寶。

【現代漢語翻譯】現代漢語譯本：在諸位菩薩的頭頂上消失了。當時有一位菩薩，名叫首藏華諸法自在（Shou Canghua Zhufa Zizai，意為「首藏華，于諸法自在」），遇到這光芒時，立刻獲得了『一切莊嚴定意』（Yiqie Zhuangyan Dingyi，意為「一切莊嚴的禪定」）。剛入定，那寶座自然變成了佛的寶座。那師子座（Shizi Zuo，意為「獅子座」）高八十億垓百千尋，用奇妙的寶物做腳，用各種珍寶做欄桿，鋪上美妙的衣物，散上各種鮮花，用令人愉悅的寶物來裝飾。所有菩薩看到這種變化，都斷絕了對其他事物的羨慕，都讓眾會自己看到光明，使一切眾生感到愉悅，顯現他們的心意，他們所希望的願望立刻就能實現，沒有絲毫猶豫。當時，首藏華諸法自在菩薩又用一劫的時間來讚美施捨給惡趣眾生，進入三昧正受（Sanmei Zhengshou，意為「正確的禪定狀態」），另外化現出如來大師子座，安穩地排列著。從三昧中起身，恭敬地合起雙手，用頌歌讚美佛：『太陽的光明，只是照耀世俗而已，天帝的威神功德，圍繞著忉利天（Daoli Tian，意為「三十三天」）享樂。梵天（Fantian，意為「色界天」）的尊王，羨慕眷戀梵天之上，佛的聖威教化，變動世界如此。觀察法是自由的，自然如同虛空，像幻影野馬一樣，也像水中的月亮。所有所作、所造，都沒有主宰，明白如同欺騙，看到眾生清凈。心如果貪戀於色，這色又在哪裡呢？心是自然的，所由來的都不真實，一切雖然清凈，這也如同幻化。對於自然而言，虛偽又在哪裡呢？能分別本來的清凈，執掌心念純潔，境界從容而來，那裡沒有塵埃慾望。思想念頭，心已經脫離這些，就能看到各種，幻化所為。虛空本無所有，從地上生出，顯示國土，各種明亮的珠寶。』

【English Translation】 English version: And disappeared above the heads of all the Bodhisattvas. At that time, there was a Bodhisattva named Shou Canghua Zhufa Zizai (meaning 'Shou Canghua, at ease with all dharmas'), who, upon encountering this radiance, immediately attained the 'Samadhi of All Adornments' (Yiqie Zhuangyan Dingyi, meaning 'the samadhi of all adornments'). As soon as he entered samadhi, the precious seat naturally transformed into a Buddha's seat. This lion seat (Shizi Zuo, meaning 'lion seat') was eighty billion gaha (a large number) hundred thousand yojanas (a unit of distance) high, with marvelous treasures as its legs, railings of various jewels, covered with exquisite garments, scattered with all kinds of flowers, and adorned with delightful treasures. All the Bodhisattvas, witnessing this transformation, ceased their longing for other things, and all allowed the assembly to see the light for themselves, pleasing all sentient beings, revealing their intentions, and fulfilling their wishes immediately without any hesitation. Then, the Bodhisattva Shou Canghua Zhufa Zizai, again using a kalpa (an extremely long period of time) to praise and give to beings in the evil realms, entered the Samadhi of Right Reception (Sanmei Zhengshou, meaning 'the correct state of samadhi'), and separately manifested a great lion seat of the Tathagata, arranged peacefully. Rising from samadhi, he respectfully joined his palms and praised the Buddha with a verse: 'The light of the sun, Only illuminates the mundane world, The majestic virtue of the heavenly emperor, Surrounds and enjoys the Trayastrimsa Heaven (Daoli Tian, meaning 'the Heaven of Thirty-three'). The venerable king of the Brahma Heaven (Fantian, meaning 'the Brahma Heaven'), Longs for the Brahma Heaven above, The holy power of the Buddha's teachings, Changes the world in this way. Observing the Dharma is freedom, Naturally like the void, Like a mirage or a wild horse, Also like the moon in the water. All that is done and made, Has no master, Understanding it as deception, Seeing sentient beings as pure. If the mind is attached to form, Where is this form? The mind is natural, All that it comes from is not real, Although all is pure, This is also like an illusion. For what is natural, Where is there falsehood? Able to distinguish the original purity, Holding the mind pure and bright, The realm comes calmly, There is no dust or desire there. Thoughts and ideas, The mind has already escaped these, Then one sees various, Things created by illusion. The void has nothing, Yet it arises from the earth, Revealing lands, Various bright jewels.'

曏者為法王，　　建立師子座，　當處於此座，　　開化億眾生。　跱立繒幡蓋，　　大幢諸嚴飾，　此無所從來，　　亦無所越至。　若能曉諸法，　　無所從來者，　便能為眾生，　　現諸勝變化。　大聖梵音聲，　　所演善哉快，　為世巨錠燎，　　威神德無極。　愍傷吾之故，　　當升處高座，　講說于經典，　　斷生、老、病、死。　其清凈眾生，　　十方來會此，　各各次第坐，　　欲聽愍法誼。　本所因發舉，　　愿解於此慧，　聖在師子座，　　安詳頒宣法。」

於是，世尊見首藏華諸法自在菩薩志性清凈，即便處於大清凈法師子之座，尋時講說諸菩薩行、當所立趣。又有經典名無蓋門，凈菩薩道，諸佛法力，成就寶身，聖明屋宅，於一切法而得自在。入總持中分別解說，剖判入門大神通慧；入于微妙不退轉輪無能回還，導御一切諸定意乘；入於一乘無毀法界，說眾生性根原所趣，為之唱導解發諸法。毀壞諸魔，入應順法；去諸塵勞六十二見，開化當入柔順之法；令諸愛慾、邪見、亂律入無礙慧。

勸眾德本普無不接，頒宣權慧皆入一切佛平等聖，悉無陰蔽無處所門。所宣諸法分別如誼，入于諸法——無念、不念，無應、不應——覺了深妙十二緣起。聖

【現代漢語翻譯】現代漢語譯本過去您是法王，建立了獅子座，應當坐於此座，開化億萬眾生。高聳的幡蓋，巨大的幢幡等莊嚴裝飾，這些都不是從哪裡來，也沒有到哪裡去。如果能夠明白諸法，沒有從哪裡來，便能為眾生，展現各種殊勝的變化。大聖的梵音，所宣講的真是太好了，為世間點亮明燈，威神功德無邊無際。憐憫我等，應當升上高座，講說經典，斷除生、老、病、死。那些清凈的眾生，從十方來到這裡集會，各自依次坐好，想要聽聞佛陀慈悲的教誨。我們最初發起的願望，希望能夠理解這智慧，聖者坐在獅子座上，安詳地宣講佛法。

於是，世尊見到首藏華（菩薩名）諸法自在菩薩（菩薩名）心性清凈，便坐上了大清凈法獅子之座，隨即開始講說諸菩薩的修行、應當確立的目標。還有一部經典名為《無蓋門》，闡述清凈的菩薩道，諸佛的法力，成就寶身，聖明的居所，在一切法中獲得自在。進入總持（禪定）中分別解說，剖析入門的大神通智慧；進入微妙不退轉的法輪，無人能夠使其退轉，引導一切禪定意乘；進入一乘（唯一解脫之道）無毀壞的法界，講述眾生的本性根源所趨，為他們開示解脫諸法。摧毀各種魔障，進入應順之法；去除各種塵勞和六十二種邪見，開化他們進入柔順的佛法；使各種愛慾、邪見、混亂的戒律進入無礙的智慧。

勸導眾生修習德本，普遍接引，宣講權巧方便的智慧，使他們都進入一切佛的平等聖境，沒有任何陰影遮蔽，沒有固定的處所。所宣講的諸法分別符合真理，進入諸法——無念、不念，無應、不應——覺悟深奧的十二因緣。聖者

【English Translation】 English version In the past, you were the Dharma King, establishing the Lion's Throne, You should sit upon this throne, enlightening countless beings. The towering banners and canopies, the great flags and various adornments, These do not come from anywhere, nor do they go anywhere. If one can understand that all dharmas do not come from anywhere, Then one can manifest various sublime transformations for sentient beings. The Great Sage's Brahma voice, what is expounded is truly wonderful, Illuminating the world like a great lamp, with boundless majestic virtue. Out of compassion for us, you should ascend the high seat, Expounding the scriptures, cutting off birth, old age, sickness, and death. Those pure beings, from the ten directions, gather here, Each sitting in order, desiring to hear the compassionate Dharma. The aspiration we initially raised, hoping to understand this wisdom, The Sage sits on the Lion's Throne, peacefully proclaiming the Dharma.

Then, the World Honored One, seeing that the Bodhisattva 'Chief Treasure Flower' (Shou Cang Hua) and the Bodhisattva 'Self-Mastery of All Dharmas' (Zhu Fa Zi Zai) were pure in nature, immediately sat upon the Great Pure Dharma Lion's Throne, and began to expound the practices of all Bodhisattvas and the goals they should establish. There is also a scripture called 'The Gate Without Cover' (Wu Gai Men), which elucidates the pure Bodhisattva path, the power of all Buddhas, the attainment of the precious body, the abode of sacred wisdom, and the freedom attained in all dharmas. Entering into Samadhi (total concentration), he explained and analyzed, dissecting the great supernatural wisdom of the entrance; entering the subtle, irreversible wheel of Dharma, which cannot be turned back, guiding all meditative vehicles; entering the One Vehicle (the only path to liberation), the indestructible Dharma realm, speaking of the nature and origins of sentient beings, guiding them to liberation from all dharmas. Destroying all demons, entering the path of accordance; removing all defilements and the sixty-two wrong views, enlightening them to enter the gentle Dharma; causing all desires, wrong views, and chaotic precepts to enter unobstructed wisdom.

Advising all to cultivate the roots of virtue, universally receiving them, proclaiming the wisdom of expedient means, causing them all to enter the equal sacred realm of all Buddhas, without any shadows obscuring, without a fixed place. The dharmas proclaimed are in accordance with the truth, entering all dharmas—without thought, without non-thought, without response, without non-response—awakening to the profound twelve links of dependent origination. The Sage

慧功德乃達魔天，佛身、口、意皆令莊嚴。所念志趣智慧明達而不可蓋，入乎聖諦開化聲聞，曉心所歸緣覺之律。普得一切諸慧境界諸菩薩律，一切所入於法自在，頒宣如來功勛名稱。

時佛講說如是比像無極法典。說是語時，教化告敕諸菩薩德：「所愿至誠，悉已具足。」示現如來變化感動，解諸眾會狐疑結網，降攝一切諸魔之場，光顯如來訓誨之誼，備佛本業欲使具足。是故，世尊處師子座宣無蓋門。

於時寶幢菩薩承佛聖旨，用佛莊嚴三昧正受，令普眾會致佛莊嚴，建立威神。

時名聞力菩薩承佛聖旨，用紅蓮華三昧正受建立眾會，一切諸華令成法華，以此眾華散於世尊、一切菩薩三昧。

時海覺菩薩承佛聖旨，以眾香定三昧正受，使諸毛孔建立演出妙味栴檀。

四、明網菩薩承佛聖旨，以光明定三昧正受，令一切光建立眾會，靡不蒙安。

五、大哀念菩薩承佛聖旨，以無眴定三昧正受建立眾會，瞻戴如來目不敢眴。

六、離垢察無底菩薩承佛聖旨，以法悅定三昧正受建立眾會，慕樂正法、好法、志法，樂以法樂。

七、辯嚴菩薩承佛聖旨，以愿跡定三昧正受建立眾會，皆令蠲除五蓋之患。

八、變諸法王菩薩承佛聖旨，以無忽忘三昧正受建立眾會，

【現代漢語翻譯】現代漢語譯本智慧功德達到了魔天（指欲界頂層），佛的身、口、意都因此而莊嚴。所思所念的志向和智慧明達而不可掩蓋，深入聖諦（指四聖諦），開化聲聞（指聽聞佛法而得解脫的修行者），曉悟心所歸依的緣覺（指不依師教，自己悟道的修行者）之律。普遍獲得一切智慧境界和諸菩薩的戒律，一切所入的法都自在無礙，宣揚如來的功勛和名號。當時，佛陀講說如此比喻無盡的法典。在講說這些話的時候，教化告誡諸菩薩德：『所發的願望至誠，都已經具足。』示現如來的變化和感動，解開所有眾會心中的狐疑和結網，降伏攝受一切諸魔的場所，光顯如來訓誨的意義，完備佛陀的本業，使其具足。因此，世尊坐在獅子座上宣說無蓋之法門。這時，寶幢菩薩領受佛的聖旨，用佛的莊嚴三昧（指禪定）正受，使普眾會獲得佛的莊嚴，建立威神。這時，名聞力菩薩領受佛的聖旨，用紅蓮華三昧正受建立眾會，使一切諸華都變成法華（指妙法蓮華經），用這些花散佈在世尊和一切菩薩的三昧之中。這時，海覺菩薩領受佛的聖旨，用眾香定三昧正受，使諸毛孔建立並演出美妙的栴檀香味。第四，明網菩薩領受佛的聖旨，用光明定三昧正受，使一切光明建立眾會，沒有不蒙受安樂的。第五，大哀念菩薩領受佛的聖旨，用無眴定三昧正受建立眾會，瞻仰佩戴如來，眼睛不敢眨動。第六，離垢察無底菩薩領受佛的聖旨，用法悅定三昧正受建立眾會，愛慕正法、喜好佛法、志向佛法，樂於以佛法為樂。第七，辯嚴菩薩領受佛的聖旨，用愿跡定三昧正受建立眾會，都使他們消除五蓋（指貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）的患難。第八，變諸法王菩薩領受佛的聖旨，用無忽忘三昧正受建立眾會，

【English Translation】 English version The merit of wisdom reached the Mara Heaven (referring to the highest realm of the desire realm), making the Buddha's body, speech, and mind all majestic. The aspirations and wisdom that are thought of are clear and cannot be concealed, deeply entering the Holy Truths (referring to the Four Noble Truths), enlightening the Sravakas (those who attain liberation by hearing the Buddha's teachings), and understanding the precepts of the Pratyekabuddhas (those who attain enlightenment on their own without a teacher). Universally obtaining all realms of wisdom and the precepts of all Bodhisattvas, all that is entered into the Dharma is free and unobstructed, proclaiming the merits and names of the Tathagata. At that time, the Buddha was expounding such an inexhaustible canon of Dharma through parables. While speaking these words, he taught and instructed the virtues of the Bodhisattvas: 'The vows that have been made with utmost sincerity have all been fulfilled.' He manifested the transformations and inspirations of the Tathagata, resolving the doubts and entanglements in the minds of all the assemblies, subduing and gathering all the realms of the Maras, illuminating the meaning of the Tathagata's teachings, and completing the Buddha's original work, making it complete. Therefore, the World Honored One sat on the lion throne and proclaimed the unobstructed Dharma gate. At this time, Bodhisattva Jewel Banner received the Buddha's holy decree, using the Buddha's majestic Samadhi (meditative concentration) to receive it, causing the entire assembly to attain the Buddha's majesty, establishing divine power. At this time, Bodhisattva Renowned Power received the Buddha's holy decree, using the Red Lotus Samadhi to establish the assembly, causing all the flowers to become Dharma Lotuses (referring to the Lotus Sutra), and scattering these flowers among the Tathagata and the Samadhi of all Bodhisattvas. At this time, Bodhisattva Ocean Awareness received the Buddha's holy decree, using the Samadhi of Various Fragrances to establish it, causing all the pores to establish and emanate the wonderful fragrance of sandalwood. Fourth, Bodhisattva Bright Net received the Buddha's holy decree, using the Samadhi of Light to establish the assembly, so that all light would establish the assembly, and none would not receive peace and comfort. Fifth, Bodhisattva Great Compassion received the Buddha's holy decree, using the Samadhi of Unblinking to establish the assembly, gazing upon and honoring the Tathagata, not daring to blink their eyes. Sixth, Bodhisattva Immaculate Observation of the Bottomless received the Buddha's holy decree, using the Samadhi of Dharma Joy to establish the assembly, admiring the Right Dharma, loving the Dharma, aspiring to the Dharma, and finding joy in the Dharma. Seventh, Bodhisattva Eloquent Adornment received the Buddha's holy decree, using the Samadhi of Vow Traces to establish the assembly, causing them all to eliminate the afflictions of the Five Hindrances (referring to the hindrances of desire, anger, drowsiness, restlessness, and doubt). Eighth, Bodhisattva King of Transforming Dharmas received the Buddha's holy decree, using the Samadhi of Non-forgetfulness to establish the assembly,

志在佛道慕如來行。

九、心勇菩薩承佛聖旨，建立眾會，使伏諸魔及外怨害靡不從化。

十、降諸魔菩薩承佛聖旨，以毀魔場三昧正受。適三昧已，應時三千大千世界所有眾魔——其數百億——及諸魔兵速疾速疾，各從宮殿忽然不現，詣寶高座住于佛前，稽首足下繞於世尊無央數匝不可稱計，奇異妙物供養大聖，恭敬悚息，一心叉手，勸助天師頒宣經典：「唯愿以時開化說教，吾身今日降魔菩薩威神所建，故來勸助。唯，天中天！吾當放舍所作魔事不亂眾生，今以法故來至於斯。由是，大聖當察吾身志操所趣。」

於時世尊察魔心念，贊曰：「善哉善哉，諸仁者等！汝黨乃能放舍魔事，勸助如來令說經法。緣是之故，汝等之身因此獲報，皆當越度一切魔業。所以者何？猶百千歲屋室闇冥，一燈入中尋即消昧。如是，諸人于百千劫興發塵勞闇冥之慾，一善本心力之所變，消滅眾患令無有餘。譬如諸人一日之宮、一月之殿、一大寶珠，一一各出光明之曜消除眾冥。如是，諸人一心善本，觀其修行而念應順，皆除一切無明眾冥、六十二見、九十六逕眾患之難。以是之故，今日諸仁來覲如來加復勸助，因此德本稍漸蠲除一切無慧愚癡之冥，當獲無極導法之門。」

大哀經卷第一大正藏第 13

【現代漢語翻譯】現代漢語譯本立志于佛道，景仰如來的修行。九、心勇菩薩秉承佛的聖旨，建立法會，使得所有降伏的魔和外來的怨害都無不歸順教化。十、降諸魔菩薩秉承佛的聖旨，以毀魔場三昧（一種禪定）進入正受。當進入三昧后，當時三千大千世界所有魔——其數量有數百億——以及所有魔兵，都迅速地從各自的宮殿中忽然消失，來到寶高座，住在佛前，向佛稽首，繞世尊無數圈，多得無法計算，用奇異的妙物供養大聖，恭敬而又恐懼，一心合掌，勸請天師宣講經典：『唯愿您及時開示教化，我們今日因降魔菩薩的威神所建立，所以前來勸請。唯，天中天（佛的尊稱）！我們應當放下所作的魔事，不再擾亂眾生，現在因為佛法而來這裡。因此，大聖應當觀察我們內心的志向和追求。』這時，世尊觀察魔的心念，讚歎道：『善哉善哉，各位仁者！你們能夠放下魔事，勸請如來說法，因此，你們的身體會因此獲得果報，都將超越一切魔業。這是為什麼呢？就像百千年的房屋處於黑暗之中，一盞燈進入其中，黑暗立刻消失。同樣，各位在百千劫中興起的塵勞（煩惱）和黑暗的慾望，只要有一顆善良的本心，其力量就能轉變，消除所有痛苦，使其不再存在。譬如，人們一日的宮殿、一月的殿堂、一顆大寶珠，每一個都能發出光明，消除黑暗。同樣，各位一心向善的本心，觀察其修行並順應，都能消除一切無明（愚昧）的黑暗、六十二見（錯誤的見解）、九十六徑（外道的修行路徑）的痛苦和困難。因此，今天各位前來覲見如來，並再次勸請，因此功德，將逐漸消除一切無智慧的愚癡之黑暗，獲得無上的引導之法門。』

【English Translation】 English version Aspiring to the path of the Buddha, admiring the practices of the Tathagata (Buddha). 9. The Bodhisattva 'Heart of Courage' received the Buddha's sacred decree, established assemblies, causing all subdued demons and external enemies to be converted and follow the teachings. 10. The Bodhisattva 'Subduing Demons' received the Buddha's sacred decree, entering the 'Destroying Demon Grounds Samadhi' (a state of meditative absorption). Upon entering the Samadhi, all the demons in the three thousand great thousand worlds—numbering hundreds of billions—and all the demon soldiers, swiftly and suddenly disappeared from their palaces, went to the jeweled high seat, stood before the Buddha, bowed their heads to the ground, circled the World Honored One countless times, offering strange and wonderful things to the Great Sage, respectfully and fearfully, with palms joined, urging the Heavenly Teacher to proclaim the scriptures: 'We beseech you to timely open and teach, we are established today by the majestic power of the Bodhisattva Subduing Demons, therefore we come to urge you. O, Heavenly One among Heavenly Ones (an epithet for the Buddha)! We shall abandon the demonic deeds we have done, and no longer disturb sentient beings, now we come here because of the Dharma. Therefore, Great Sage, please observe the aspirations and pursuits of our hearts.' At that time, the World Honored One observed the thoughts of the demons and praised them, saying: 'Excellent, excellent, all you virtuous ones! You are able to abandon demonic deeds and urge the Tathagata to preach the Dharma. Because of this, your bodies will receive the karmic reward, and you will all transcend all demonic actions. Why is this so? It is like a house that has been dark for hundreds of thousands of years, when a lamp enters, the darkness immediately disappears. Similarly, all of you, in hundreds of thousands of kalpas (eons), have aroused the dust of afflictions and the darkness of desires, but as long as there is one good and fundamental heart, its power can transform and eliminate all suffering, so that it no longer exists. For example, a palace of one day, a hall of one month, a great jewel, each emits light that eliminates darkness. Likewise, all of you, with a single-minded good heart, observing your practice and following it, can eliminate all the darkness of ignorance, the sixty-two views (wrong views), and the suffering and difficulties of the ninety-six paths (paths of non-Buddhist practices). Therefore, today you have come to see the Tathagata and again urge him, because of this merit, you will gradually eliminate all the darkness of ignorance and foolishness, and obtain the unsurpassed gate of guiding Dharma.'

冊 No. 0398 大哀經

大哀經卷第二

西晉月氏三藏竺法護譯

無蓋法門品第三

於是，法𠢕王菩薩在於彼會而白佛言：「唯然，世尊！如來境界不可思議，示現建立大聖威光，令諸菩薩永無狐疑，各各修行。唯當宣說無蓋之門大會法品。所以者何？其大會者，今悉集此皆為菩薩，一、被大德鎧不可思議；二、以大神通聖慧娛樂；三、皆有功勛通於十方；四、所修清白心離垢穢；五、以明解脫多所照耀；六、皆為諸佛所見咨嗟宣揚功勛；七、於一切法得尊自在；八、諸度無極越終始岸；九、一切皆從權方便生；十、而悉消化魔業欲塵；十一、降伏一切諸外邪道；十二、皆能分別方便講說章句誼理；十三、慧無掛礙，智度無極，超于彼岸；十四、其意自由，勇步無難，逮聖總持；十五、建立無蓋，辯才無斷；十六、曉了眾生根原所趣——具足、缺漏，備、不備者；十七、察諸眾生從應所解而為說法；十八、所宣經道除眾罪殃而無遺漏；十九、其音隨時柔軟和雅，如哀鸞鳴、猶龍海吼、亦如梵聲；二十、慈愍眾生而示滅度，亦以慈愍令眾得濟；二十一、心常懷執無極之慈；二十二、志性抱念無蓋之哀；二十三、所住堅固而不可動，言行相應；二十四、修立法幢顯示十方；二十五、其

【現代漢語翻譯】現代漢語譯本《大哀經》卷第二西晉月氏三藏竺法護譯無蓋法門品第三這時，法𠢕王菩薩在那集會上對佛說：『是的，世尊！如來的境界不可思議，示現建立大聖威光，使各位菩薩永遠沒有疑惑，各自修行。唯愿您宣說無蓋之門的大會法品。這是為什麼呢？因為這大會上，現在聚集的都是菩薩，他們：一、身披不可思議的大德鎧甲；二、以大神通聖慧為樂；三、都有功勛通達十方；四、所修清凈心遠離垢穢；五、以明智解脫照耀許多地方；六、都被諸佛所見，讚歎宣揚功勛；七、對於一切法得到尊貴自在；八、諸度無極，超越終始之岸；九、一切都從權巧方便而生；十、都能消化魔業和慾望塵垢；十一、降伏一切外道邪說；十二、都能分別方便地講解章句和義理；十三、智慧沒有障礙，智度無極，超越彼岸；十四、心意自由，勇猛前進沒有困難，獲得聖總持（dharani，總括憶持一切法而不忘的智慧）；十五、建立無蓋的辯才，辯論無礙；十六、明瞭眾生的根基、本源和所趨向——具足、缺漏，完備、不完備；十七、觀察眾生應理解的程度而為他們說法；十八、所宣講的經道能消除眾生的罪惡，沒有遺漏；十九、他們的聲音隨時柔軟和雅，像哀鸞的鳴叫，像龍在海中怒吼，也像梵天的聲音；二十、慈悲憐憫眾生而示現滅度，也用慈悲憐憫使眾生得到救濟；二十一、心中常懷無極的慈悲；二十二、志向和本性都懷抱無蓋的哀憫；二十三、所住之處堅固不可動搖，言行一致；二十四、修立法幢，顯示十方；二十五、他們的...

【English Translation】 English version The Great Compassion Sutra, Volume 2 Translated by Dharmaraksa of the Western Jin Dynasty Chapter 3: The Gate of Unobstructed Dharma Then, the Bodhisattva Dharma-prabha-raja, being in that assembly, said to the Buddha: 'Yes, World Honored One! The realm of the Tathagata is inconceivable, manifesting and establishing the great sacred majestic light, causing all Bodhisattvas to forever be without doubt, each cultivating themselves. May you please expound on the Dharma chapter of the great assembly of the Gate of Unobstructedness. Why is this so? Because those in this great assembly are all Bodhisattvas, who: 1. are adorned with the great virtuous armor that is inconceivable; 2. delight in great spiritual powers and sacred wisdom; 3. all have meritorious achievements that extend to the ten directions; 4. cultivate pure minds that are free from defilements; 5. illuminate many places with bright liberation; 6. are all seen by the Buddhas, who praise and proclaim their meritorious achievements; 7. have obtained noble freedom in all dharmas; 8. have crossed the shore of the endless limits of all perfections; 9. all arise from skillful means; 10. are able to digest the karma of demons and the dust of desires; 11. subdue all external heretical paths; 12. are able to distinguish and explain the chapters and meanings of the teachings with skillful means; 13. have wisdom without hindrance, and immeasurable wisdom, surpassing the other shore; 14. have free minds, advance courageously without difficulty, and attain the sacred dharani (total retention of all dharmas without forgetting); 15. establish unobstructed eloquence, with no break in their discourse; 16. understand the roots, origins, and tendencies of sentient beings—those who are complete, incomplete, prepared, and unprepared; 17. observe the level of understanding of sentient beings and teach them accordingly; 18. the sutras they proclaim eliminate the sins of sentient beings without omission; 19. their voices are always gentle and harmonious, like the cry of a sorrowful phoenix, like the roar of a dragon in the sea, and like the voice of Brahma; 20. compassionately show the way to nirvana, and also use compassion to help sentient beings attain salvation; 21. always hold immeasurable compassion in their hearts; 22. their aspirations and nature embrace unobstructed compassion; 23. their dwelling place is firm and immovable, their words and actions are consistent; 24. cultivate and establish the Dharma banner, displaying it in the ten directions; 25. their...

志堅強猶如金剛，不可破壞如鐵圍山；二十六、盡建所愿不失本誓；二十七、暢入深妙，分別玄奧十二緣起；二十八、蠲除兩際，斷滅常見一切諸見六十二疑所習連著；二十九、亦如大乘群庶法王誘進牽致使入于道；三十、眾庶大導將致無難；三十一、從無央數劫好樂法寶，合集智慧；三十二、為大醫王療眾人病，滅除眾生無色塵勞蓄滯之病(第三十三、法經本闕)；三十四、此諸菩薩大師子王所撫育子；三十五、一切諸行、若聽異音、聞說如來秘密之誼亦不恐懼；三十六、而以相好莊嚴其身；三十七、皆以大哀具足祠祀；三十八、其心勇猛不懷怯弱；三十九、降伏四魔愛慾境界；四十、善施橋樑，開寤眠寐；四十一、如是根力覺意禪思，解脫定意正受，以善修成所當爲業；四十二、常以慇勤欲度眾生；四十三、逮得總持攬制一切；四十四、若利、無利，嘆譽、誹謗，有譽、失名，若苦、若樂，於世八事而無所著；四十五、其心得入歡喜悅豫，樂愛經典；四十六、頒宣流佈道法之寶；四十七、充滿智慧備悉道空；四十八、其行鮮明猶如蓮華；四十九、蠲除一切諸有為法；五十、其光清凈，覆蔽日、月、釋梵暉曜；五十一、悉已逮得海中三昧；五十二、道御一切諸法之寶；五十三、而於三寶由得自在無能斷截；五十四、

【現代漢語翻譯】現代漢語譯本二十六、意志堅定如金剛，不可摧毀如鐵圍山；二十七、完全實現所愿，不違背本來的誓言；二十八、通暢地進入深奧微妙之處，分別闡明十二緣起的玄妙道理；二十九、消除兩端的執著，斷除常見等一切六十二種邪見所帶來的疑惑和習氣；三十、也像大乘佛法一樣，引導眾生，牽引他們進入正道；三十一、成為眾生的大導師，引導他們到達沒有困難的境地；三十二、從無數劫以來就喜愛佛法，積累智慧；三十三、成為偉大的醫王，醫治眾人的疾病，消除眾生無色界的煩惱和積滯之病；（第三十三條，法經原本缺失）三十四、這些菩薩都是大師子王（佛陀）所撫育的弟子；三十五、對於一切修行，即使聽到不同的聲音，或者聽到關於如來秘密教義的說法，也不會感到恐懼；三十六、用美好的相貌來莊嚴自身；三十七、都以大慈大悲之心，圓滿地進行供養；三十八、他們的內心勇猛，不懷有絲毫的怯弱；三十九、降伏四魔（煩惱魔、五陰魔、死魔、天魔）和愛慾的境界；四十、善於架設橋樑，開啟眾生的覺悟，使他們從沉睡中醒來；四十一、像這樣，通過善修根、力、覺、意、禪思、解脫、定意、正受等，成就所應當完成的事業；四十二、常常以慇勤的心願來度化眾生；四十三、獲得總持（陀羅尼），能夠掌握一切；四十四、對於利益、無利益，讚歎、誹謗，有榮譽、失名譽，痛苦、快樂等世間的八種境遇，都不執著；四十五、他們的心進入歡喜愉悅的狀態，喜愛經典；四十六、宣揚流佈佛法的珍寶；四十七、充滿智慧，完全瞭解道和空的道理；四十八、他們的行為鮮明，如同蓮花一般清凈；四十九、消除一切有為法（因緣和合而生的法）；五十、他們的光芒清凈，能夠遮蔽太陽、月亮、釋提桓因（帝釋天）和梵天（大梵天）的光輝；五十一、都已經獲得海中三昧（甚深禪定）；五十二、是引導一切佛法的珍寶；五十三、對於三寶（佛、法、僧）能夠自在運用，沒有任何力量可以斷絕；五十四、

【English Translation】 English version 26. Their will is as strong as Vajra (diamond), indestructible like the Iron Mountain Range; 27. They fully accomplish their wishes, not breaking their original vows; 28. They smoothly enter the profound and subtle, clearly explaining the mysterious doctrine of the twelve links of dependent origination; 29. They eliminate attachments to both extremes, cutting off common views and all the doubts and habits arising from the sixty-two wrong views; 30. They are also like the Mahayana (Great Vehicle) teachings, guiding sentient beings, leading them onto the right path; 31. They become great guides for sentient beings, leading them to a place free from difficulties; 32. From countless kalpas (eons), they have loved the Dharma (Buddhist teachings), accumulating wisdom; 33. They become great physicians, healing the diseases of all, eliminating the afflictions and stagnant illnesses of sentient beings in the formless realm; (33rd item, missing in the original Dharma Sutra) 34. These Bodhisattvas are disciples nurtured by the great Lion King (Buddha); 35. Regarding all practices, even if they hear different sounds, or hear about the secret teachings of the Tathagata (Buddha), they do not feel fear; 36. They adorn themselves with beautiful marks and characteristics; 37. They all perform offerings with great compassion and loving-kindness; 38. Their hearts are courageous, without any timidity; 39. They subdue the four maras (demons) (Mara of afflictions, Mara of the aggregates, Mara of death, Mara of the heavens) and the realm of desires; 40. They are skilled in building bridges, awakening sentient beings, causing them to awaken from their slumber; 41. Like this, through the skillful practice of the roots, powers, factors of enlightenment, mindfulness, meditation, liberation, concentration, and right samadhi, they accomplish the tasks that should be done; 42. They always diligently desire to liberate sentient beings; 43. They attain Dharani (total retention), able to grasp everything; 44. Regarding gain, loss, praise, blame, honor, dishonor, suffering, and happiness, the eight worldly conditions, they are not attached; 45. Their hearts enter a state of joy and delight, loving the scriptures; 46. They proclaim and spread the treasures of the Dharma; 47. They are full of wisdom, completely understanding the principles of the path and emptiness; 48. Their actions are bright and clear, like a lotus flower; 49. They eliminate all conditioned dharmas (phenomena arising from causes and conditions); 50. Their light is pure, able to cover the radiance of the sun, moon, Sakra (Indra), and Brahma; 51. They have already attained the Samadhi of the Ocean (profound meditation); 52. They are the treasures that guide all dharmas; 53. Regarding the Three Jewels (Buddha, Dharma, Sangha), they are able to use them freely, and no power can cut them off; 54.

明識解說一切諸界；五十五、執持諸佛經典之要；五十六、積累合集無量功德咨嗟之稱；五十七、造立無限功祚智業；五十八、而得親近具足佛慧；五十九、達了當來無央數劫本末之際；六十(第六十法本內少)。」

法𠢕王菩薩白佛言：「如是，世尊！此諸菩薩大士之會功勛若茲，我意大聖，心自念言：『當令世尊為諸菩薩宣無蓋門大會法品，諸菩薩眾所可由生，至未曾有天中之天。諸佛興出多所饒益，則能悅可菩薩大士使得成具。當來菩薩德本明哲，其初發意菩薩清凈行欲成者，令入一乘使不退轉。諸菩薩眾具足佛法，至阿惟顏一生補處，令其果報無所遺失。若有眾生所識分明、志存決定，懷來因緣化使入道；其不決定當令仰入于無極哀，其有眾生永在邪見，為說處所使決其網。樂三乘者因故佛興而自嚴飾，諸天、龍、神、犍沓和、人與非人、世人、阿須輪皆得蒙濟。所以者何？佛興出世實為善哉，如是比像至未曾有難及希有，經典之要現出於世得共睹知。』唯愿，大聖！斯等正士發意之頃，建立化變此法高座，一切聲聞及諸緣覺于百千劫所不能逮。吾以是故，心自念言：『難及難及，至未曾有。此人之等乃能施設如是色像神足變化，誰以見此，當復興發聲聞之行、緣覺之心？所以者何？其有初發菩薩心者

【現代漢語翻譯】現代漢語譯本五十五、明智地理解和解釋一切諸界（一切存在領域）；五十六、執持諸佛經典的要義；五十七、積累和彙集無量功德，並受到讚歎；五十八、建立無限的功德和智慧事業；五十九、從而能夠親近並具足佛的智慧；六十、通達未來無量劫的本末始終（第六十法本內缺少內容）。法𠢕王菩薩（菩薩名，意為法力強大的國王）對佛說：『是的，世尊！這些菩薩大士的集會功德如此殊勝。我，大聖，心中自忖：『應當請世尊為諸菩薩宣說無蓋門大會法品（一種殊勝的佛法），使諸菩薩眾能夠由此而生，達到前所未有的天中之天（至高境界）。諸佛的出現能帶來極大的利益，從而使菩薩大士們感到喜悅並得以成就。對於未來那些具有德行和智慧的菩薩，以及那些初發菩提心、想要成就清凈菩薩行的人，要讓他們進入一乘（唯一的成佛之道），使其不退轉。使諸菩薩眾具足佛法，達到阿惟顏（不退轉地）一生補處（即將成佛的菩薩），使其果報不會有任何遺失。如果有的眾生能夠明辨是非、意志堅定，並懷有來世的因緣，就引導他們進入佛道；對於那些意志不堅定的，就讓他們仰慕無極的慈悲；對於那些永遠執著于邪見的眾生，就為他們指出正確的方向，使他們擺脫邪見的束縛。那些樂於修習三乘（聲聞乘、緣覺乘、菩薩乘）的人，因為佛的出現而自我莊嚴。諸天、龍、神、犍沓和（天樂神）、人與非人、世人、阿須輪（非天）都能得到救濟。這是為什麼呢？佛的出現於世實在是太好了，如此殊勝的景像是前所未有、難以企及和稀有的，經典的要義顯現於世，得以共同見證。』唯愿，大聖！這些正士在發菩提心的時候，能夠建立和變化出如此高妙的法座，這是所有聲聞和緣覺在百千劫中都無法達到的。因此，我心中自忖：『難以企及，難以企及，真是前所未有。』這些人竟然能夠施設如此的色像和神通變化，誰看到這些，還會再發起聲聞的修行和緣覺的心呢？這是為什麼呢？那些初發菩薩心的人，

【English Translation】 English version Fifty-five, clearly understanding and explaining all realms; fifty-six, holding the essence of all Buddha's scriptures; fifty-seven, accumulating and gathering immeasurable merits and receiving praise; fifty-eight, establishing infinite meritorious and wisdom-related activities; fifty-nine, thereby being able to approach and possess the wisdom of the Buddha; sixty, understanding the beginning and end of countless future kalpas (the sixtieth dharma is missing in this text). The Bodhisattva Dharma-𠢕 King (a Bodhisattva's name, meaning the king with powerful dharma) said to the Buddha: 'Yes, World Honored One! The merits of this gathering of great Bodhisattvas are so extraordinary. I, the Great Sage, think to myself: 'The World Honored One should proclaim the Dharma of the Great Assembly of the Uncovered Gate (a special dharma) for all Bodhisattvas, so that all Bodhisattvas can be born from it and reach the unprecedented heaven of heavens (the highest realm). The appearance of the Buddhas can bring great benefits, thus making the great Bodhisattvas happy and able to achieve enlightenment. For those future Bodhisattvas who possess virtue and wisdom, and those who have just generated the Bodhi mind and wish to achieve pure Bodhisattva practice, they should be led into the One Vehicle (the only path to Buddhahood) so that they will not regress. Let all Bodhisattvas be equipped with the Buddha's Dharma, reach the stage of Avaivartika (non-retrogression) and the position of Ekajati-pratibaddha (a Bodhisattva who will become a Buddha in their next life), so that their karmic rewards will not be lost. If there are sentient beings who can clearly distinguish right from wrong, have a firm will, and have karmic connections from past lives, guide them into the path of the Buddha; for those who are not firm in their will, let them admire the boundless compassion; for those who are forever attached to wrong views, point out the correct direction for them so that they can break free from the shackles of wrong views. Those who are happy to practice the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) will adorn themselves because of the appearance of the Buddha. Gods, dragons, spirits, Gandharvas (celestial musicians), humans and non-humans, people of the world, and Asuras (demigods) can all be saved. Why is this so? The appearance of the Buddha in the world is truly wonderful, such an extraordinary scene is unprecedented, difficult to achieve, and rare. The essence of the scriptures is revealed to the world, so that we can all witness it together.' I wish, Great Sage! When these righteous ones generate the Bodhi mind, they can establish and transform such a sublime Dharma seat, which all Śrāvakas and Pratyekabuddhas cannot achieve even in hundreds of thousands of kalpas. Therefore, I think to myself: 'It is difficult to achieve, difficult to achieve, truly unprecedented.' These people are able to manifest such forms and miraculous transformations. Who, upon seeing these, would still generate the practice of Śrāvakas and the mind of Pratyekabuddhas? Why is this so? Those who have just generated the Bodhi mind,

，過諸聲聞、緣覺之眾。』今欲引喻。譬如，世尊！愚癡之子從生騃冥，舍夜光大寶珠取水精珠，所見顛倒自以為是。眾人所行亦復如是，舍乎大乘，轉求聲聞、緣覺之乘。若復有人至性真實，發無上正真道意，若已發意、甫發意者，亦當不久具足成就如是法要。」

法𠢕王菩薩說是語時，彼眾會中三億百千垓天人皆發無上正真道意。

大哀經莊嚴法本品第四

爾時，世尊睹諸菩薩皆來大會——此諸菩薩皆以法故而來集此，悉以執持如來妙藏、宣暢菩薩諸所行、住無蓋法門所由品奧、修御法典——復有光明名無畏辯，應時眉間大人之相放斯光曜，繞諸菩薩七匝已竟，因復繞于總𠢕王菩薩身百千匝，尋入總𠢕王菩薩之頂。

適蒙此光承佛威神繞諸菩薩百千匝，其光悉照師子之座，其身威儀轉復光曜，光明巍巍益甚加倍逾諸菩薩。

總𠢕王菩薩時見如來無極威變，即從座起，偏出右肩，右膝著地，叉手於世尊上虛空之中，化成如來莊嚴寶蓋——佛所建立，琉璃為幢，上至炎天，瑰異琦珍、帝青琉璃、寶藏殊妙而以嚴飾，垂貫真珠繒彩旗幡而為莊校，紫金交露周匝繚繞——覆諸菩薩大會之眾，其蓋廣長大如三千大千世界。如是比像建立寶蓋奉獻如來，雨于天華，威變伎樂而自然鳴。尋時以頌

【現代漢語翻譯】現代漢語譯本：『超越了所有聲聞（Sravaka，指聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，指獨自悟道的人）的境界。』現在我想打個比喻。譬如，世尊！愚癡的孩子，從出生就懵懂無知，捨棄了夜光大寶珠，卻去取水精珠，所見都是顛倒的，還自以為是。眾人的行為也是這樣，捨棄了大乘（Mahayana，指普度眾生的佛教教義），反而去追求聲聞、緣覺的乘。如果有人秉性真實，發起了無上正真道的心意，無論是已經發心還是剛剛發心的人，也應當不久就能圓滿成就這樣的法要。」法𠢕王菩薩（Dharmamegha Bodhisattva，指法雲菩薩）說這些話的時候，在場的眾會中有三億百千垓（垓，古代計數單位）的天人都發起了無上正真道的心意。《大哀經》莊嚴法本品第四那時，世尊看到諸位菩薩都來參加大會——這些菩薩都是因為佛法而來聚集在這裡，他們都執持著如來的微妙法藏，宣揚菩薩的各種修行，安住于無蓋法門（指無所障礙的修行法門）的奧義，修習駕馭佛法的典範——又有一道名為無畏辯的光明，當時從世尊眉間大人之相（指佛陀眉間的白毫相）放出光芒，圍繞諸位菩薩七圈之後，又圍繞總𠢕王菩薩（Sarvamegha Bodhisattva，指一切雲菩薩）的身體百千圈，然後進入總𠢕王菩薩的頭頂。總𠢕王菩薩剛剛蒙受這道光芒，承佛的威神之力，圍繞諸位菩薩百千圈，那光芒照耀著獅子座（指佛陀的座位），他的身形威儀變得更加光彩奪目，光明巍峨，更加倍地超越了其他菩薩。總𠢕王菩薩當時看到如來無極的威神變化，就從座位上站起來，露出右肩，右膝跪地，雙手合十，在世尊上方的虛空中，化成如來莊嚴的寶蓋——這是佛所建立的，以琉璃為幢，上達天空，用瑰麗奇異的珍寶、帝青琉璃、寶藏等殊妙之物來裝飾，垂掛著真珠、絲綢、彩旗等來莊嚴修飾，紫金色的光芒交相輝映，周匝繚繞——覆蓋著諸位菩薩的大會，那寶蓋廣闊巨大，如同三千大千世界。像這樣建立寶蓋奉獻給如來，天空中降下天花，威神變化的伎樂也自然鳴響。隨即用偈頌說道：

【English Translation】 English version: 『Surpassing the multitude of all Sravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own).』 Now, I wish to use an analogy. For example, O World Honored One! A foolish child, from birth, is ignorant and confused, abandoning a great night-shining jewel to take a crystal bead, seeing things upside down and thinking it is correct. The actions of the multitude are also like this, abandoning the Mahayana (the Buddhist doctrine of universal salvation) and instead seeking the vehicle of Sravakas and Pratyekabuddhas. If there is someone whose nature is true and sincere, who has generated the intention for the unsurpassed, true, and correct path, whether they have already generated this intention or are just beginning to generate it, they will also soon be able to fully accomplish such essential teachings.」 When Dharmamegha Bodhisattva (the Bodhisattva of the Dharma Cloud) spoke these words, three hundred million hundred thousand nayutas (an ancient unit of counting) of devas (gods) in the assembly all generated the intention for the unsurpassed, true, and correct path. The Adornment of the Dharma Chapter, the Fourth of the Great Compassion Sutra At that time, the World Honored One saw that all the Bodhisattvas had come to the assembly—these Bodhisattvas had all gathered here because of the Dharma, all holding the Tathagata's (Buddha's) wonderful treasury of Dharma, proclaiming the various practices of the Bodhisattvas, dwelling in the profound meaning of the unobstructed Dharma gate, and cultivating the model of mastering the Dharma—there was also a light named Fearless Eloquence, which at that moment emanated from the mark of a great man (the white hair between the Buddha's eyebrows) between the World Honored One's eyebrows, circling the Bodhisattvas seven times, and then circling Sarvamegha Bodhisattva (the Bodhisattva of All Clouds) a hundred thousand times, and then entering the top of Sarvamegha Bodhisattva's head. Sarvamegha Bodhisattva, having just received this light, and by the power of the Buddha's majestic spirit, circled the Bodhisattvas a hundred thousand times, the light illuminating the lion's seat (the Buddha's seat), his demeanor becoming even more radiant, his light majestic, surpassing all the other Bodhisattvas many times over. Sarvamegha Bodhisattva, seeing the immeasurable majestic transformation of the Tathagata, then rose from his seat, bared his right shoulder, knelt on his right knee, and with his hands clasped together, in the space above the World Honored One, transformed into a jeweled canopy of the Tathagata—established by the Buddha, with lapis lazuli as its standard, reaching up to the sky, adorned with rare and precious jewels, sapphire lapis lazuli, and other wonderful treasures, with hanging pearls, silk, and colorful banners as adornments, and with purple gold light interweaving and encircling—covering the assembly of Bodhisattvas, the canopy being as vast as a three thousand great thousand world system. In this way, he established the jeweled canopy and offered it to the Tathagata, with heavenly flowers raining down, and the music of majestic transformation sounding naturally. Then, he spoke in verse:

而贊世尊：

「光明普遍靡不見，　　目所周悉為顯誼，　諸法自在權自由，　　不可思議趣諸德。　大聖正士演光明，　　其口清凈宣辯才，　道光繞我百千匝，　　在吾頂上沒不現。　如本意志所懷念，　　辯才照明持亦然，　所知百千勝於前，　　用蒙人雄道師恩。　其身巍巍心清凈，　　踴躍以時獲如願，　乃知正覺慧無量，　　其大辯才入我身。　佛實難及威無極，　　其羸劣者不所樂，　承佛聖旨今悉見，　　當復啟問愍眾生。　諸菩薩眾行所入，　　等趣世間而御眾，　所生光明所變處，　　當復咨啟阿惟顏。　魔眾無量悉來會，　　而獨遊步上道乘，　及余志求微妙法，　　為是等故問最勝。　當善執持此魔場，　　而常諦受斯佛慧，　今適是時世尊說，　　為眾生故開法藏。　鄙身明智無不及，　　人中之尊慧無量，　能了最勝無限智，　　今當啟問無極權。　世尊聖慧由自在，　　本于長夜所修學，　善遵𠢕尊為法王，　　惟為頒宣道師行。」

總𠢕王菩薩以頌讚佛已，白世尊曰：「如來境界不可思議，諸菩薩行莫能稱限，吾及眾會聽察如來、至真、等正覺所說經法未曾厭倦。睹于眾生，最勝世尊行乎大哀，故問此誼。何謂，世尊！菩薩莊嚴而

【現代漢語翻譯】現代漢語譯本然後讚頌世尊：『光明普遍照耀無所不見，目光所及之處都顯明其意義，諸法自在，權力自由，其境界不可思議，趨向各種功德。大聖正士宣揚光明，他的口清凈，宣說辯才，道的光芒環繞我百千匝，在我頭頂上沒有不顯現的。如我本來的意志所懷念，辯才照明，保持也是如此，所知所見勝過以前百千倍，都是蒙受人中雄師、導師的恩惠。他的身軀巍峨，內心清凈，歡喜踴躍，及時獲得如願，才知道正覺的智慧無量，他的大辯才進入我的身中。佛陀實在難以企及，威德無邊無際，那些軟弱的人不樂於此，承蒙佛陀的聖旨，現在都看見了，應當再次請問，憐憫眾生。諸菩薩眾所行的道路，平等地趨向世間而引導眾生，所產生的光明，所變化的地方，應當再次請問阿惟顏（佛陀）。無量的魔眾都來集會，而佛陀獨自游步于至高無上的道乘，以及其他志求微妙佛法的人，爲了這些人，請問最殊勝的佛陀。應當善於執持這個魔場，而常常諦聽領受佛陀的智慧，現在正是時候，世尊應當宣說，爲了眾生而開啟法藏。我自身的明智無所不及，人中之尊的智慧無量，能夠了解最殊勝的無限智慧，現在應當請問無極的權力。世尊的聖慧是由於自在，本于長夜所修習，善於遵從導師，成為法王，只為宣揚導師的修行。』總𠢕王菩薩用偈頌讚美佛陀后，稟告世尊說：『如來的境界不可思議，諸菩薩的修行無法衡量，我和大眾聽聞如來、至真、等正覺所說的經法，從未感到厭倦。看到眾生，最殊勝的世尊行持大慈悲，所以請問這個道理。世尊，什麼是菩薩的莊嚴？』

【English Translation】 English version Then praised the World Honored One: 'The light universally shines, nothing is unseen, what the eye perceives is clearly understood, All dharmas are at ease, power is free, its realm is inconceivable, tending towards all virtues. The great sage and righteous one proclaims the light, his mouth is pure, proclaiming eloquence, The light of the path encircles me hundreds and thousands of times, on my head, nothing is not revealed. As my original will has cherished, eloquence illuminates, maintaining it is also so, What is known and seen surpasses the previous by hundreds and thousands of times, all are due to the grace of the hero among men, the teacher. His body is majestic, his heart is pure, joyful and leaping, timely obtaining as wished, Then I know the wisdom of Right Enlightenment is immeasurable, his great eloquence enters my body. The Buddha is truly difficult to reach, his power is boundless, those who are weak do not delight in this, Receiving the Buddha's holy decree, now all is seen, I should ask again, pitying sentient beings. The paths that all Bodhisattvas walk, equally tending towards the world and guiding beings, The light that is produced, the places that are transformed, I should ask again of Avihyan (Buddha). Countless demons all come to assemble, while the Buddha alone walks on the supreme path, And others who aspire to the subtle Dharma, for these people, I ask the most supreme Buddha. One should be good at holding this demon field, and always listen attentively to receive the Buddha's wisdom, Now is the right time, the World Honored One should speak, for the sake of sentient beings, open the Dharma treasury. My own wisdom is all-encompassing, the wisdom of the honored one among men is immeasurable, Able to understand the most supreme infinite wisdom, now I should ask about the limitless power. The World Honored One's holy wisdom is due to being at ease, originally cultivated through long nights, Skilled in following the teacher, becoming the Dharma King, only to proclaim the teacher's practice.' After praising the Buddha with verses, Bodhisattva Zong𠢕 Wang reported to the World Honored One, saying: 'The realm of the Tathagata is inconceivable, the practices of all Bodhisattvas cannot be measured, I and the assembly have listened to the sutras spoken by the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, and have never felt weary. Seeing sentient beings, the most supreme World Honored One practices great compassion, therefore I ask about this principle. World Honored One, what is the adornment of a Bodhisattva?'

自校飾，以菩薩行而為應誼？何謂菩薩不可思議逮法光明，離於闇冥蔽礙之患，以大法門而為清凈？何謂菩薩在眾生尊，第一大哀修行慈愍，成就所行不捨眾生？何謂菩薩逮佛菩薩所行諸業、所尊正法、不懷惱法？善哉，世尊！愿分別說諸佛菩薩之所行住等趣法門。猶如菩薩降伏魔眾、蠲除疑網、入如來界、游菩薩境，曉了一切眾生志操，心行清凈、攝取佛土、執持魔場、從如來教，而於諸法速得自在無所蔽礙。」

佛告總𠢕王菩薩：「善哉，善哉！正士！乃能問于如來，欲善決了諸佛菩薩，仁能逮得無量如來所行了了。族姓子！諦聽善思念之，當爲汝說。如諸菩薩行及余菩薩功勛具足，疾逮一切諸法自在。」總𠢕王菩薩及諸大眾受教而聽。

佛言：「菩薩有四事莊嚴。何謂四？一曰、戒莊嚴，未曾毀禁；二曰、定意莊嚴，至未曾亂；三曰、智慧莊嚴，心無蔽礙；四曰、總持莊嚴，所聞不忘；是為菩薩四事莊嚴。

「于彼何謂以戒莊嚴？族姓子！知則用一事以戒莊嚴。何謂一？常愍眾生心不懷害，矜哀群黎一切有命，亦敬愛之莫不悅可。

「復有二事以戒莊嚴。何謂為二？一曰、杜塞惡趣，二曰、開善趣門。

「復有三事以戒莊嚴。何謂為三？一曰、身行清凈而無玷汙，二曰、口言清

【現代漢語翻譯】現代漢語譯本：如何自我修飾，以菩薩的修行作為應有的準則？什麼是菩薩不可思議的獲得法光明，遠離黑暗和障礙的困擾，以大法門來達到清凈？什麼是菩薩在眾生中受到尊敬，以第一大悲心修行慈悲，成就所行而不捨棄眾生？什麼是菩薩獲得佛菩薩所修行的各種事業、所尊崇的正法、不懷惱怒之法？太好了，世尊！愿您分別解說諸佛菩薩的修行、住處等趨向的法門。就像菩薩降伏魔眾、消除疑惑、進入如來境界、遊歷菩薩境界，瞭解一切眾生的志向和操守，心行清凈、攝取佛土、執持魔場、遵循如來的教誨，從而在一切法中迅速獲得自在而無所障礙。佛告訴總𠢕王菩薩（總持智慧之王）說：『太好了，太好了！正士！你能夠向如來請問，想要徹底瞭解諸佛菩薩的修行，你能夠獲得無量如來所修行的明瞭。善男子！仔細聽，好好思考，我將為你解說。就像諸菩薩的修行以及其他菩薩的功德圓滿，迅速獲得一切法的自在。』總𠢕王菩薩和所有大眾接受教誨並聽講。佛說：『菩薩有四種莊嚴。哪四種呢？第一是戒莊嚴，從未毀犯戒律；第二是定意莊嚴，達到從未散亂；第三是智慧莊嚴，心中沒有障礙；第四是總持莊嚴，所聽聞的不會忘記；這就是菩薩的四種莊嚴。』『在這些莊嚴中，什麼是用戒律來莊嚴呢？善男子！要知道，用一件事就可以用戒律來莊嚴。哪一件呢？就是常常憐憫眾生，心中不懷害意，憐憫一切有生命的眾生，也敬愛他們，沒有不使他們感到喜悅的。』『還有兩件事可以用戒律來莊嚴。哪兩件呢？第一是堵塞惡道，第二是開啟善道之門。』『還有三件事可以用戒律來莊嚴。哪三件呢？第一是身行清凈而沒有沾染污穢，第二是口說清凈的言語，

【English Translation】 English version: How does one adorn oneself, using the practice of a Bodhisattva as the proper standard? What is it that a Bodhisattva inconceivably attains the light of Dharma, free from the affliction of darkness and obstruction, using the great Dharma gate to achieve purity? What is it that a Bodhisattva is revered among sentient beings, practicing compassion with the greatest of pity, accomplishing their actions without abandoning sentient beings? What is it that a Bodhisattva attains the various deeds practiced by Buddhas and Bodhisattvas, the revered righteous Dharma, and does not harbor anger? Excellent, World Honored One! May you separately explain the Dharma gates of the practices, abodes, and paths of Buddhas and Bodhisattvas. Just as a Bodhisattva subdues the demonic hosts, eliminates doubts, enters the realm of the Tathagata, travels the realm of the Bodhisattva, understands the aspirations and conduct of all sentient beings, with a pure mind and actions, gathers in Buddha lands, holds the demonic fields, follows the teachings of the Tathagata, and thus quickly attains freedom in all Dharmas without obstruction.』 The Buddha said to Bodhisattva Samantabhadra (King of Universal Wisdom): 『Excellent, excellent! Righteous one! You are able to ask the Tathagata, desiring to thoroughly understand the practices of Buddhas and Bodhisattvas, you are able to attain the clear understanding of the practices of immeasurable Tathagatas. Son of a good family! Listen carefully and contemplate well, I will explain it to you. Just like the practices of all Bodhisattvas and the complete merits of other Bodhisattvas, they quickly attain freedom in all Dharmas.』 Bodhisattva Samantabhadra and all the assembly received the teachings and listened. The Buddha said: 『Bodhisattvas have four adornments. What are the four? First is the adornment of precepts, never having violated the precepts; second is the adornment of meditative concentration, reaching a state of never being disturbed; third is the adornment of wisdom, with no obstruction in the mind; fourth is the adornment of total retention, not forgetting what has been heard; these are the four adornments of a Bodhisattva.』『Among these adornments, what is it to be adorned by precepts? Son of a good family! Know that one thing can be used to be adorned by precepts. What is that one thing? It is to always have compassion for sentient beings, not harboring harmful intentions, having pity for all living beings, and also respecting and loving them, not failing to make them happy.』『There are also two things that can be used to be adorned by precepts. What are the two? First is to block the evil paths, and second is to open the gates to good paths.』『There are also three things that can be used to be adorned by precepts. What are the three? First is to have pure bodily actions without being defiled, second is to speak pure words,

凈辭不粗獷，三曰、其心清凈未嘗壞亂。

「復有四事以戒莊嚴。何謂為四？一曰、如所志願必果無異，二曰、如所約誓則得成就，三曰、如所慕樂必成無違，四曰、如所圖畫則得超至；是為四。

「復有五事以戒莊嚴。何謂為五？一曰、與禁戒士俱共精修，二曰、習學智慧未曾懈廢，三曰、勤志解脫不懷慢恣，四曰、修度見品未嘗休懈，五曰、益加精勤遵于無上無極滅度；是為五。

「復有六事以戒莊嚴。何謂為六？一曰、無所毀犯，亦不懷恨；二曰、無所缺漏，亦不捐棄；三曰、不有玷汙，無所損落；四曰、不為瑕疵，修一清凈行；五曰、而博聽受，不從欲穢；六曰、若有所聽，不載仰人；是為六。

「復有七事以戒莊嚴。何謂七？一曰、戒品清凈，二曰、佈施清凈，三曰、忍辱清凈，四曰、精進清凈，五曰、禪思清凈，六曰、智慧清凈，七曰、善權清凈而無放逸；是為七。

「復有八事以戒莊嚴。何謂八？一曰、所處具足，二曰、其地究竟，三曰、所御備悉，四曰、性戒周密，五曰、不被燒害得至成就，六曰、佛興出世得無所著，七曰、無蓋普達，八曰、得從善師所問具足；是為八。

「復有九事以戒莊嚴。何謂九？一曰、而於聖慧無所恐懼，二曰、有所睹見而不怯弱，

【現代漢語翻譯】現代漢語譯本：

『言辭純凈不粗俗，第三，他的內心清凈，從未被擾亂。』『又有四件事用來莊嚴戒律。哪四件呢？第一，如所願望必定實現，沒有差別；第二，如所約定誓言則能成就；第三，如所向往喜樂必定成就，沒有違背；第四，如所計劃謀劃則能超越達到；這便是四件事。』『又有五件事用來莊嚴戒律。哪五件呢？第一，與持戒修行的人共同精進修行；第二，學習智慧，從未懈怠廢止；第三，勤勉立志解脫，不懷驕慢放縱；第四，修習觀察見解的品德，從未停止懈怠；第五，更加精進勤勉，遵循無上無極的涅槃之道；這便是五件事。』『又有六件事用來莊嚴戒律。哪六件呢？第一，沒有毀犯戒律，也不懷恨在心；第二，沒有缺失遺漏，也不拋棄戒律；第三，不被沾染污垢，沒有損減墮落；第四，不留下瑕疵，修持清凈的行為；第五，廣泛聽聞佛法，不隨從慾望污穢；第六，如果有所聽聞，不依賴他人；這便是六件事。』『又有七件事用來莊嚴戒律。哪七件呢？第一，戒律品行清凈；第二，佈施行為清凈；第三，忍辱行為清凈；第四，精進行為清凈；第五，禪定思維修行清凈；第六，智慧清凈；第七，善巧方便清凈而不放逸；這便是七件事。』『又有八件事用來莊嚴戒律。哪八件呢？第一，所處環境具足；第二，所處之地究竟；第三，所駕馭的工具完備；第四，本性戒律周密；第五，不被煩惱燒害，得以成就；第六，佛陀出世，得以無所執著；第七，沒有遮蓋，普遍通達；第八，能夠從善知識那裡得到圓滿的教導；這便是八件事。』『又有九件事用來莊嚴戒律。哪九件呢？第一，對於聖者的智慧沒有恐懼；第二，有所見聞而不膽怯軟弱；』

【English Translation】 English version:

'Speech is pure and not coarse, thirdly, his mind is pure and has never been disturbed.' 'There are also four things to adorn the precepts. What are the four? First, as desired, it will surely be fulfilled without difference; second, as promised, it will be accomplished; third, as longed for and enjoyed, it will surely be fulfilled without violation; fourth, as planned, it will be transcended and reached; these are the four things.' 'There are also five things to adorn the precepts. What are the five? First, to cultivate diligently together with those who uphold the precepts; second, to study wisdom without ever being lazy or abandoning it; third, to diligently aspire to liberation without harboring arrogance or indulgence; fourth, to cultivate the qualities of insight without ever ceasing or being lazy; fifth, to be even more diligent and follow the unsurpassed and ultimate path of Nirvana; these are the five things.' 'There are also six things to adorn the precepts. What are the six? First, not to violate the precepts, nor to harbor resentment; second, not to have deficiencies or omissions, nor to abandon the precepts; third, not to be stained by defilements, nor to diminish or fall away; fourth, not to have flaws, to cultivate pure conduct; fifth, to widely listen to the Dharma, not to follow desires and defilements; sixth, if something is heard, not to rely on others; these are the six things.' 'There are also seven things to adorn the precepts. What are the seven? First, the purity of the precepts; second, the purity of giving; third, the purity of patience; fourth, the purity of diligence; fifth, the purity of meditative concentration; sixth, the purity of wisdom; seventh, the purity of skillful means without negligence; these are the seven things.' 'There are also eight things to adorn the precepts. What are the eight? First, the place where one dwells is complete; second, the ground where one is is ultimate; third, the tools one uses are complete; fourth, the precepts of one's nature are thorough; fifth, not to be burned by afflictions, to achieve accomplishment; sixth, when the Buddha appears in the world, to be without attachment; seventh, without cover, to be universally accessible; eighth, to be able to receive complete teachings from a good teacher; these are the eight things.' 'There are also nine things to adorn the precepts. What are the nine? First, not to be afraid of the wisdom of the sages; second, when something is seen or heard, not to be timid or weak;'

三曰、曉了空慧，四曰、分別善權，五曰、習於清涼而無惱熱，六曰、將護禁戒如蜂采華，七曰、修治其心令無情慾，八曰、其心調和不懷粗獷，九曰、逮得調定中和之地；是為九。

「復有十事以戒莊嚴。何謂十？一曰、莊嚴其身具足諸相；二曰、其口莊嚴，言行相副；三曰、其心莊嚴而無瑕疵；四曰、國土莊嚴具足所愿；五曰、開化眾生莊嚴，志性清凈；六曰、所生莊嚴，一切眾惡而無所犯；七曰、菩薩行莊嚴學如來行；八曰、聖慧莊嚴，不懷自大；九曰、道場莊嚴，勸助眾德；十曰、力無所畏，不共法莊嚴，立戒為本，未曾舍禁；是為，總𠢕王菩薩！十事莊嚴。」

佛告族姓子：「何謂菩薩定意莊嚴？定有一事。何謂一？常懷慈心愍哀眾生。

「復有二事定意莊嚴。何謂二？一曰、修行威儀禮節，二曰、性行質直而無諂飾。

「復有三事定意莊嚴。何謂三？一曰、無有諛諂，二曰、志性清和，三曰、無有虛偽。

「復有四事定意莊嚴。何謂四？一曰、為人仁調而不佷戾，二曰、不懷毒害見他瑕疵，三曰、不犯禁忌致諸患難，四曰、不從愚戇以趣闇蔽；是為四。

「復有五事定意莊嚴，謂去五蓋。何謂五？一曰、貪慾，二曰、瞋恚，三曰、睡眠，四曰、調戲，五曰、狐疑。

【現代漢語翻譯】現代漢語譯本第三，明白空性的智慧；第四，分辨善巧方便；第五，習慣於清涼而沒有煩惱熱；第六，守護戒律如同蜜蜂採花；第七，修治內心使其沒有情慾；第八，內心調和不懷粗暴；第九，達到調和穩定的境界；這稱為九種。『又有十件事用來莊嚴戒律。哪十件？第一，莊嚴自身，具足各種相好；第二，莊嚴口，言行一致；第三，莊嚴內心，沒有瑕疵；第四，莊嚴國土，具足所愿；第五，開化眾生，莊嚴，志向清凈；第六，所生之處莊嚴，一切惡行都不犯；第七，菩薩的修行莊嚴，學習如來的行為；第八，聖慧莊嚴，不懷自大；第九，道場莊嚴，勸助各種功德；第十，力量無所畏懼，不共法莊嚴，以戒律為根本，從未捨棄禁戒；這就是，總持王菩薩（Sarvasamgraha-raja Bodhisattva）！十種莊嚴。』佛告訴族姓子（kulaputra）：『什麼是菩薩的定意莊嚴？定有一種。哪一種？常懷慈悲之心憐憫眾生。』『又有兩種定意莊嚴。哪兩種？第一，修行威儀禮節；第二，性情正直而沒有諂媚虛飾。』『又有三種定意莊嚴。哪三種？第一，沒有阿諛奉承；第二，志向性情平和；第三，沒有虛偽。』『又有四種定意莊嚴。哪四種？第一，待人仁慈調和而不暴戾；第二，不懷毒害，看到他人缺點；第三，不犯禁忌，導致各種患難；第四，不跟隨愚昧無知而走向黑暗；這稱為四種。』『又有五種定意莊嚴，即去除五蓋。哪五種？第一，貪慾；第二，瞋恚；第三，睡眠；第四，掉舉（調戲）；第五，狐疑。』

【English Translation】 English version Third, understanding the wisdom of emptiness; fourth, distinguishing skillful means; fifth, being accustomed to coolness without vexation; sixth, guarding precepts like a bee gathering flowers; seventh, cultivating the mind to be free from desires; eighth, having a harmonious mind without roughness; ninth, attaining a state of balanced stability; these are the nine. 'There are also ten things to adorn precepts. What are the ten? First, adorning the body with all the marks of excellence; second, adorning the mouth, with words and actions consistent; third, adorning the mind, without flaws; fourth, adorning the land, fulfilling all wishes; fifth, enlightening sentient beings, adorning, with pure aspirations; sixth, adorning the place of birth, not committing any evil deeds; seventh, the practice of a Bodhisattva is adorned, learning the conduct of the Tathagata; eighth, the wisdom of the sages is adorned, without arrogance; ninth, the Bodhimanda is adorned, encouraging all virtues; tenth, the power is fearless, the unique Dharma is adorned, with precepts as the foundation, never abandoning the prohibitions; this is, Sarvasamgraha-raja Bodhisattva! The ten adornments.' The Buddha told the kulaputra: 'What is the adornment of a Bodhisattva's fixed intention? There is one thing. What is it? Always having a compassionate heart, pitying sentient beings.' 'There are also two adornments of fixed intention. What are the two? First, practicing dignified conduct and etiquette; second, having an honest nature without flattery or deceit.' 'There are also three adornments of fixed intention. What are the three? First, not being flattering; second, having a peaceful and harmonious disposition; third, not being hypocritical.' 'There are also four adornments of fixed intention. What are the four? First, being kind and harmonious without being violent; second, not harboring malice, seeing the faults of others; third, not violating prohibitions, causing various troubles; fourth, not following ignorance and going towards darkness; these are the four.' 'There are also five adornments of fixed intention, which are the removal of the five hindrances. What are the five? First, greed; second, anger; third, sleepiness; fourth, restlessness; fifth, doubt.'

「復有六事定意莊嚴，謂六思念。何謂六？一曰、常念于佛，二曰、常唸經法，三曰、常念聖眾，四曰、常念禁戒，五曰、常念佈施，六曰、常念諸天。

「復有七事定意莊嚴，謂不捨道心修七覺意。何謂七？一曰、意念覺意，二曰、法覺意，三曰、歡悅覺意，四曰、精進覺意，五曰、信覺意，六曰、定覺意，七曰、護覺意。

「復有八事定意莊嚴，謂八正由路。何謂八？一曰、正見，二曰、正命，三曰、正語，四曰、正業，五曰、正念，六曰、正便，七曰、正意，八曰、正定。

「復有九事定意莊嚴，謂菩薩不捨道心，常立大哀，亦無所住，其心不捨一切眾生。何謂九？一曰、蠲除愛慾，寂滅眾惡不善之業，憺怕、悅安，此念俱行修第一禪；二曰、其人寂除思念所行，其內庠序而為專一，無思、無行，憺怕、悅安，修第二禪；三曰、永觀歡悅離欲之行而常安詳，其身適安猶如聖賢所說、所觀，其意行安修第三禪；四曰、斷除苦樂，究盡往古，憂戚、歡悅觀察於斯，無苦、無樂修第四禪；五曰、皆度一切諸色之想，究暢盡竟性之如地，不復思念若干諸想，游于無量虛空之慧而為修行；六曰、過於一切虛空諸想，游無量識，諸識之慧而為修行；七曰、皆越一切諸識智慧，不計有身、不用識慧

【現代漢語翻譯】現代漢語譯本『又有六件事能使禪定莊嚴，即六種思念。哪六種呢？第一，常唸佛（Buddha，覺悟者）；第二，常唸經法（Dharma，佛陀的教誨）；第三，常念聖眾（Sangha，佛教僧團）；第四，常念禁戒（Sila，道德戒律）；第五，常念佈施（Dana，慷慨施捨）；第六，常念諸天（Devas，天神）。』『又有七件事能使禪定莊嚴，即不捨棄道心而修習七覺支。哪七種呢？第一，意念覺支（Smrti-sambodhyanga，正念的覺悟因素）；第二，法覺支（Dharma-sambodhyanga，對法的覺悟因素）；第三，歡悅覺支（Priti-sambodhyanga，喜悅的覺悟因素）；第四，精進覺支（Virya-sambodhyanga，精進的覺悟因素）；第五，信覺支（Sraddha-sambodhyanga，信心的覺悟因素）；第六，定覺支（Samadhi-sambodhyanga，禪定的覺悟因素）；第七，護覺支（Upeksa-sambodhyanga，舍的覺悟因素）。』『又有八件事能使禪定莊嚴，即八正道。哪八種呢？第一，正見（Samyag-drsti，正確的見解）；第二，正命（Samyag-ajiva，正確的謀生方式）；第三，正語（Samyag-vac，正確的言語）；第四，正業（Samyak-karmanta，正確的行為）；第五，正念（Samyak-smrti，正確的念頭）；第六，正便（Samyak-vyayama，正確的精進）；第七，正意（Samyak-samkalpa，正確的意念）；第八，正定（Samyak-samadhi，正確的禪定）。』『又有九件事能使禪定莊嚴，即菩薩不捨棄道心，常懷大悲，亦不住于任何處，其心不捨一切眾生。哪九種呢？第一，去除愛慾，寂滅一切惡不善之業，內心平靜、喜悅安寧，以此念頭同時修行初禪（Dhyana，禪定）；第二，此人寂靜去除思念所行，內心次第專一，無思無行，內心平靜、喜悅安寧，修習第二禪；第三，永遠觀察歡悅離欲之行而常安詳，其身適意安樂，猶如聖賢所說、所觀，其意行安穩修習第三禪；第四，斷除苦樂，徹底瞭解過去，憂愁、歡悅都觀察透徹，無苦無樂修習第四禪；第五，完全超越一切色想，徹底明瞭性如虛空，不再思念各種想法，游于無量虛空的智慧而修行；第六，超越一切虛空諸想，游于無量識，以諸識的智慧而修行；第七，超越一切諸識智慧，不執著于有身，不用識的智慧

【English Translation】 English version 'Furthermore, there are six things that adorn concentration, namely, six recollections. What are the six? First, constantly recollecting the Buddha (the Awakened One); second, constantly recollecting the Dharma (the Buddha's teachings); third, constantly recollecting the Sangha (the Buddhist monastic community); fourth, constantly recollecting the precepts (Sila, moral conduct); fifth, constantly recollecting generosity (Dana, giving); sixth, constantly recollecting the Devas (gods).' 'Furthermore, there are seven things that adorn concentration, namely, not abandoning the aspiration for enlightenment and cultivating the seven factors of enlightenment. What are the seven? First, the factor of mindfulness (Smrti-sambodhyanga); second, the factor of investigation of the Dharma (Dharma-sambodhyanga); third, the factor of joy (Priti-sambodhyanga); fourth, the factor of effort (Virya-sambodhyanga); fifth, the factor of faith (Sraddha-sambodhyanga); sixth, the factor of concentration (Samadhi-sambodhyanga); seventh, the factor of equanimity (Upeksa-sambodhyanga).' 'Furthermore, there are eight things that adorn concentration, namely, the Eightfold Path. What are the eight? First, right view (Samyag-drsti); second, right livelihood (Samyag-ajiva); third, right speech (Samyag-vac); fourth, right action (Samyak-karmanta); fifth, right mindfulness (Samyak-smrti); sixth, right effort (Samyak-vyayama); seventh, right thought (Samyak-samkalpa); eighth, right concentration (Samyak-samadhi).' 'Furthermore, there are nine things that adorn concentration, namely, a Bodhisattva does not abandon the aspiration for enlightenment, always maintains great compassion, does not dwell anywhere, and their mind does not abandon all sentient beings. What are the nine? First, eliminating desire, extinguishing all evil and unwholesome actions, with a calm and joyful mind, simultaneously cultivating the first Dhyana (meditative absorption); second, this person quiets and eliminates the actions of thought, the inner mind gradually becomes focused, without thought or action, with a calm and joyful mind, cultivating the second Dhyana; third, always observing the joyful practice of detachment from desire and remaining peaceful, the body feels comfortable and at ease, as the sages have spoken and observed, the mind practices peacefully, cultivating the third Dhyana; fourth, cutting off suffering and pleasure, thoroughly understanding the past, observing sorrow and joy, without suffering or pleasure, cultivating the fourth Dhyana; fifth, completely transcending all perceptions of form, thoroughly understanding the nature of emptiness, no longer thinking of various thoughts, wandering in the wisdom of limitless space, and practicing; sixth, transcending all perceptions of space, wandering in limitless consciousness, practicing with the wisdom of consciousness; seventh, transcending all wisdom of consciousness, not clinging to the idea of a self, not using the wisdom of consciousness.'

而為修行；八曰、皆超一切，不用識慧于有想、無想之處而為修行；九曰、皆出一切有想、無想之處，悉入一切思想所愚，定意思惟以為正受，以權方便不于本際而取證也，住于本願開化眾生。

「復有十事定意莊嚴。何謂十？一曰、心無所生不懷瞋恚，二曰、具足寂然之行，三曰、不捨所愿，四曰、寂在閑居，五曰、不失德本，六曰、其心憺怕，七曰、身心休息圖度計校，八曰、度安諸法，九曰、心得自在，十曰、得賢聖性；是為十事定意莊嚴。」

佛告族姓子：「何謂菩薩智慧莊嚴？計有一事智慧莊嚴。何謂一？於一切法而不卒暴。

「復有二事智慧莊嚴：一曰、舍于狐疑，二曰、離諸愛處。

「復有三事智慧莊嚴：一曰、斷除愚戇；二曰、燒盡無明，壞諸陰界；三曰、永滅闇冥幽昧之事。

「復有四事智慧莊嚴：一曰、曉斷諸苦，二曰、了絕諸習，三曰、明於造證，四曰、不住由路。

「復有五事智慧莊嚴：一曰、戒禁清凈而無所獲；二曰、定意清凈精度智慧；三曰、解品清凈游于眾生；四曰、度知見品而為清凈，皆於三世無所掛礙；五曰、法品清凈以用成行。

「復有六事智慧莊嚴：謂凈三場施度無極，凈於己場身如野馬、人場清凈猶等如夢、道場清凈無望報故

【現代漢語翻譯】現代漢語譯本第八，超越一切，不以有想或無想的境界作為修行的目標；第九，超越一切有想和無想的境界，完全進入被思想所迷惑的狀態，執著于禪定中的思惟，認為那是真正的領悟，以權宜之法不從根本上求證，而是安住于本來的誓願，開導化解眾生。還有十種事情可以莊嚴禪定之心。哪十種呢？第一，心無所生，不懷嗔恨；第二，具足寂靜的行為；第三，不捨棄自己的誓願；第四，安住在閑靜之處；第五，不失去德行的根本；第六，內心平靜安寧；第七，身心休息，不再思慮計較；第八，度化安立一切諸法；第九，心得自在；第十，獲得賢聖的品性。這便是十種莊嚴禪定的事情。佛告訴族姓子：『什麼是菩薩的智慧莊嚴呢？』有一種事情可以莊嚴智慧。那是什麼呢？就是對於一切法都不急躁。還有兩種事情可以莊嚴智慧：第一，捨棄狐疑；第二，遠離一切貪愛之處。還有三種事情可以莊嚴智慧：第一，斷除愚蠢和剛愎；第二，燒盡無明（avidya，指對真理的無知），破壞諸陰界（skandha-dhatu，指構成個體存在的五蘊和十八界）；第三，永遠滅除黑暗和幽昧的事情。還有四種事情可以莊嚴智慧：第一，明白斷除諸苦；第二，徹底斷絕諸習（samudaya，指苦的根源）；第三，明瞭如何修行證悟；第四，不住于修行之道。還有五種事情可以莊嚴智慧：第一，持戒清凈而無所執著；第二，禪定清凈，精進于智慧；第三，解脫品清凈，游化于眾生之中；第四，度知見品而達到清凈，對於三世（過去、現在、未來）都無所掛礙；第五，法品清凈，以修行來成就。還有六種事情可以莊嚴智慧：即清凈三處，佈施度無極，清凈自身如野馬，清凈他人如夢幻，清凈道場不求回報。

【English Translation】 English version Eighth, practicing without using consciousness or wisdom in the realms of thought or non-thought; ninth, transcending all realms of thought and non-thought, fully entering the state of being deluded by thoughts, clinging to meditative contemplation as true realization, using expedient means without seeking enlightenment from the fundamental source, but abiding in their original vows to enlighten and transform sentient beings. There are also ten things that adorn the mind of concentration. What are the ten? First, the mind is without origination and does not harbor anger; second, possessing the practice of tranquility; third, not abandoning one's vows; fourth, dwelling in secluded places; fifth, not losing the root of virtue; sixth, the mind is calm and peaceful; seventh, the body and mind rest, no longer contemplating and calculating; eighth, transforming and establishing all dharmas; ninth, the mind attains freedom; tenth, attaining the nature of the wise and noble. These are the ten things that adorn the mind of concentration. The Buddha told the clansman: 'What is the adornment of a Bodhisattva's wisdom?' There is one thing that adorns wisdom. What is it? It is not being hasty in regard to all dharmas. There are also two things that adorn wisdom: first, abandoning doubt; second, being apart from all places of attachment. There are also three things that adorn wisdom: first, cutting off foolishness and stubbornness; second, burning away ignorance (avidya), destroying the skandha-dhatu (the aggregates and elements that constitute individual existence); third, forever extinguishing the darkness and obscurity. There are also four things that adorn wisdom: first, understanding the cutting off of all suffering; second, completely severing all habits (samudaya); third, being clear about how to practice and attain enlightenment; fourth, not dwelling on the path of practice. There are also five things that adorn wisdom: first, keeping precepts purely without attachment; second, concentration is pure, diligently pursuing wisdom; third, the liberation aspect is pure, wandering among sentient beings; fourth, the aspect of understanding and views is purified, without hindrance in the three times (past, present, and future); fifth, the dharma aspect is pure, using practice to achieve. There are also six things that adorn wisdom: namely, purifying the three fields, giving without limit, purifying oneself like a wild horse, purifying others like a dream, purifying the place of practice without seeking reward.

；戒度無極凈乎三場，身場清凈等如影故、言場清凈如浮響故、心場清凈等如幻故；忍度無極亦凈三場，棄捐粗辭所言清凈，除去冤結常喜咨嗟，若有段段支解其身，觀察法身清凈無穢；進度無極亦凈三場，清凈無厭、好游生死，睹之如夢，堅強清凈志如金剛故，無應、不應，清凈行者度想著故；寂度無極凈乎三場，愚冥清凈退入慧故、棄捐清凈入于諸法無所著故、勤心清淨髮神通故；智度無極亦凈三場，四思清凈化眾生故、總持清凈攝正法故、所愿清凈嚴佛土故。

「復有七事智慧莊嚴將護其意：一曰、於四意止，不起、不滅；二曰、於四意斷身意憺怕；三曰、其神足者曉了諸根；四曰、其五根者降棄一切諸魔塵勞；五曰、其五力者明曉諸法自然之故；六曰、其覺意者無所不達致未曾有；七曰、其由路者無往、無來，無往來故。

「復有八事智慧莊嚴，謂不失聖慧行權方便：一曰、寂然觀慧而為憺怕，二曰、觀察見於諸法為憺然故，三曰、慧品曉法品故，四曰、界品其性本行等境之故，五曰、曉于諸入本無慾故，六曰、明十二緣曉無我故，七曰、達于誠信永無瞋故，八曰、一切諸法無所破壞如實觀故。

「復有九事智慧莊嚴：一曰、知過去事，本清凈故；二曰、知于當來，未然清凈故；三曰、知

【現代漢語翻譯】現代漢語譯本：持戒的修行達到無極，能凈化三種場所：身體的場所清凈，如同影子一般；言語的場所清凈，如同空中的迴響；心意的場所清凈，如同幻象一般。忍辱的修行達到無極，也能凈化三種場所：捨棄粗俗的言辭，所說的話語清凈；消除怨恨，常常歡喜讚歎；即使身體被一段段肢解，也能觀察到法身清凈無染。精進的修行達到無極，也能凈化三種場所：清凈而不厭倦，喜歡在生死中游歷，視之如夢幻；堅強清凈的意志如同金剛一般，無所應、無所不應，清凈的修行者能度脫執著。禪定的修行達到無極，能凈化三種場所：愚昧昏暗清凈，退入智慧；捨棄執著，進入諸法而無所執著；勤勉的心清凈，能引發神通。智慧的修行達到無極，也能凈化三種場所：用四種思維清凈來教化眾生；用總持清凈來攝受正法；用所愿清凈來莊嚴佛土。又有七件事能以智慧莊嚴，守護其意：第一，對於四念處（四意止），不起不滅；第二，對於四正勤（四意斷），身心安寧；第三，具有神足通的人，能明瞭諸根；第四，具有五根的人，能降伏一切魔塵煩惱；第五，具有五力的人，能明曉諸法自然的道理；第六，具有七覺支的人，能無所不通達，達到前所未有的境界；第七，具有八正道的人，無往無來，因為沒有往來。又有八件事能以智慧莊嚴，即不失去聖慧，施行權巧方便：第一，寂靜地觀察智慧，從而達到安寧；第二，觀察見到諸法是安寧的；第三，智慧品能明曉法品；第四，界品（指十八界）的自性本行等同於境界；第五，明曉諸入（指六入）本無慾望；第六，明瞭十二因緣，從而明曉無我；第七，通達誠信，永遠沒有嗔恨；第八，一切諸法無所破壞，如實觀察。又有九件事能以智慧莊嚴：第一，知道過去的事情，因為其本性清凈；第二，知道未來的事情，因為其未然清凈；第三，知道現在的事情，因為其當下清凈；第四，知道諸法，因為其本性清凈；第五，知道諸法，因為其無所從來；第六，知道諸法，因為其無所去處；第七，知道諸法，因為其無所住處；第八，知道諸法，因為其無所生；第九，知道諸法，因為其無所滅。

【English Translation】 English version: The practice of precepts reaches the ultimate, purifying the three fields: the field of the body is pure, like a shadow; the field of speech is pure, like an echo; the field of mind is pure, like an illusion. The practice of patience reaches the ultimate, also purifying the three fields: abandoning coarse words, the speech is pure; eliminating resentment, always rejoicing in praise; even if the body is dismembered, one can observe that the Dharma body is pure and undefiled. The practice of diligence reaches the ultimate, also purifying the three fields: being pure without weariness, enjoying wandering in birth and death, viewing it as a dream; the strong and pure will is like diamond, without response or non-response, the pure practitioner can liberate from attachments. The practice of meditation reaches the ultimate, purifying the three fields: the ignorance and darkness are purified, retreating into wisdom; abandoning attachments, entering all dharmas without attachment; the diligent mind is purified, able to generate supernatural powers. The practice of wisdom reaches the ultimate, also purifying the three fields: using the four contemplations to purify and teach sentient beings; using the purity of total retention to gather the true Dharma; using the purity of vows to adorn the Buddha land. Furthermore, there are seven things that adorn wisdom and protect the mind: first, regarding the four foundations of mindfulness (four mindfulnesses), there is no arising or ceasing; second, regarding the four right exertions (four right efforts), the body and mind are tranquil; third, those with supernatural powers understand the roots; fourth, those with the five roots can subdue all demonic dust and afflictions; fifth, those with the five powers understand the natural principles of all dharmas; sixth, those with the seven factors of enlightenment can reach all that is unprecedented; seventh, those with the eightfold path have no going or coming, because there is no going or coming. Furthermore, there are eight things that adorn wisdom, which means not losing holy wisdom and practicing skillful means: first, observing wisdom in stillness, thereby achieving tranquility; second, observing that all dharmas are tranquil; third, the wisdom factor understands the dharma factor; fourth, the element factor (referring to the eighteen elements) has the same nature as the realm; fifth, understanding that the entrances (referring to the six entrances) have no desires; sixth, understanding the twelve links of dependent origination, thereby understanding no-self; seventh, reaching faith and never having anger; eighth, all dharmas are indestructible, observing them as they truly are. Furthermore, there are nine things that adorn wisdom: first, knowing past events, because their nature is pure; second, knowing future events, because their non-occurrence is pure; third, knowing present events, because their present moment is pure; fourth, knowing all dharmas, because their nature is pure; fifth, knowing all dharmas, because they have no origin; sixth, knowing all dharmas, because they have no destination; seventh, knowing all dharmas, because they have no dwelling place; eighth, knowing all dharmas, because they have no birth; ninth, knowing all dharmas, because they have no cessation.

于現在，究竟凈故；四曰、知定了了，報應之誼無所失故；五曰、知于未定，導因緣故；六曰、曉處於邪，為開化故；七曰、知佛平等，達法身故；八曰、等於諸法，法無慾故；九曰、諸聖平等，修無為故。

「復有十事智慧莊嚴：一曰、所有如夢，為惑相故；二曰、瞭如所夢，思想相故；三曰、瞭如野馬，分別相故；四曰、瞭如實見，因緣相故；五曰、瞭如影見，形用事合故；六曰、瞭如呼響，用雜會故；七曰、了於法界，無壞相故；八曰、了于無本，不住相故；九曰、了于本際，無動相故；十曰、曉于無為，其無為者自然相故。是，族姓子！菩薩所行十事智慧莊嚴。」

佛告族姓子：「何謂菩薩總持莊嚴？以有一事而為莊嚴：其意常達未曾忽忘。

「復有二事總持莊嚴：一曰、懷來道誼，二曰、總攝無違。

「復有三事總持莊嚴：一曰、曉了諸誼，二曰、分別嚴飾美辭，三曰、明誡所歸隨其方便。

「復有四事總持莊嚴：一曰、言無所著，二曰、無剛𩊅辭，三曰、所言柔和，四曰、無刺譏辭。

「復有五事總持莊嚴：一曰、諸所聞聲唯歸於誼，二曰、曉諸身識唯歸於慧，三曰、一切經典唯歸經理，四曰、了諸人響唯歸於法，五曰、在於方俗歸度世行。

「復有六事總

【現代漢語翻譯】現代漢語譯本：

關於現在，是因為究竟清凈的緣故；第四，知道確定了的（因果），報應的道理不會有缺失的緣故；第五，知道未確定的（因果），是爲了引導因緣的緣故；第六，明白處於邪道，是爲了開化他們的緣故；第七，知道佛是平等的，通達法身（佛的真身）的緣故；第八，對於一切法平等，是因為法沒有慾望的緣故；第九，諸聖賢是平等的，是因為修習無為法的緣故。

『又有十種智慧的莊嚴：第一，所有（現象）都如夢幻，是因為迷惑的表象；第二，明白如夢幻一般，是思想的表象；第三，明白如野馬（海市蜃樓），是分別的表象；第四，明白如實見，是因緣的表象；第五，明白如影子，是形體和作用結合的緣故；第六，明白如回聲，是作用和雜亂的會合；第七，明白法界（宇宙萬法）沒有壞滅的表象；第八，明白沒有根本，是不住的表象；第九，明白本際（萬法的根源），是沒有動搖的表象；第十，明白無為法，其無為是自然而然的表象。』是這樣，族姓子！菩薩所修行的十種智慧莊嚴。

佛告訴族姓子：『什麼是菩薩的總持莊嚴？以有一件事作為莊嚴：他的心意常常通達，從不曾疏忽遺忘。』

『又有兩件事是總持莊嚴：第一，懷抱來道的義理，第二，總攝一切而不違背。』

『又有三件事是總持莊嚴：第一，明白瞭解各種義理，第二，分別修飾美好的言辭，第三，明白教誡所歸，隨順其方便。』

『又有四件事是總持莊嚴：第一，言語沒有執著，第二，沒有剛硬的言辭，第三，所說的話柔和，第四，沒有諷刺譏笑的言辭。』

『又有五件事是總持莊嚴：第一，所聽到的聲音都歸於義理，第二，明白身體的各種感知都歸於智慧，第三，一切經典都歸於經義，第四，瞭解人們的言語都歸於佛法，第五，處於世俗之中，歸於度化世人的行為。』

『又有六件事是總持』 English version:

Regarding the present, it is because of ultimate purity; fourth, knowing the determined (cause and effect), the principle of retribution will not be lost; fifth, knowing the undetermined (cause and effect), it is to guide the causes and conditions; sixth, understanding those in wrong paths, it is to enlighten them; seventh, knowing that Buddhas are equal, understanding the Dharmakaya (the true body of the Buddha); eighth, being equal to all dharmas, it is because dharma has no desire; ninth, the sages are equal, it is because of practicing non-action.

'There are also ten kinds of wisdom adornments: first, all (phenomena) are like dreams, because of the appearance of delusion; second, understanding like a dream, it is the appearance of thought; third, understanding like a mirage, it is the appearance of discrimination; fourth, understanding like real seeing, it is the appearance of causes and conditions; fifth, understanding like a shadow, it is the combination of form and function; sixth, understanding like an echo, it is the combination of function and chaos; seventh, understanding the Dharmadhatu (the universe of all phenomena) has no appearance of destruction; eighth, understanding there is no root, it is the appearance of non-abiding; ninth, understanding the original limit (the source of all dharmas), it is the appearance of non-movement; tenth, understanding non-action, its non-action is the appearance of naturalness.' This is it, son of a good family! The ten wisdom adornments practiced by Bodhisattvas.

The Buddha told the son of a good family: 'What is the Bodhisattva's Dharani (total retention) adornment? It is adorned by having one thing: his mind is always clear and never forgets.'

'There are also two things that are Dharani adornments: first, embracing the principles of the path, second, encompassing all without contradiction.'

'There are also three things that are Dharani adornments: first, understanding all principles, second, distinguishing and embellishing beautiful words, third, understanding the purpose of precepts, following their convenience.'

'There are also four things that are Dharani adornments: first, speech without attachment, second, no harsh words, third, gentle speech, fourth, no sarcastic or mocking words.'

'There are also five things that are Dharani adornments: first, all sounds heard are attributed to principles, second, understanding all bodily senses are attributed to wisdom, third, all scriptures are attributed to the meaning of the scriptures, fourth, understanding people's words are attributed to the Dharma, fifth, being in the secular world, it is attributed to the actions of saving the world.'

'There are also six things that are Dharani'

【English Translation】 Regarding the present, it is because of ultimate purity; fourth, knowing the determined (cause and effect), the principle of retribution will not be lost; fifth, knowing the undetermined (cause and effect), it is to guide the causes and conditions; sixth, understanding those in wrong paths, it is to enlighten them; seventh, knowing that Buddhas are equal, understanding the Dharmakaya (the true body of the Buddha); eighth, being equal to all dharmas, it is because dharma has no desire; ninth, the sages are equal, it is because of practicing non-action. 'There are also ten kinds of wisdom adornments: first, all (phenomena) are like dreams, because of the appearance of delusion; second, understanding like a dream, it is the appearance of thought; third, understanding like a mirage, it is the appearance of discrimination; fourth, understanding like real seeing, it is the appearance of causes and conditions; fifth, understanding like a shadow, it is the combination of form and function; sixth, understanding like an echo, it is the combination of function and chaos; seventh, understanding the Dharmadhatu (the universe of all phenomena) has no appearance of destruction; eighth, understanding there is no root, it is the appearance of non-abiding; ninth, understanding the original limit (the source of all dharmas), it is the appearance of non-movement; tenth, understanding non-action, its non-action is the appearance of naturalness.' This is it, son of a good family! The ten wisdom adornments practiced by Bodhisattvas. The Buddha told the son of a good family: 'What is the Bodhisattva's Dharani (total retention) adornment? It is adorned by having one thing: his mind is always clear and never forgets.' 'There are also two things that are Dharani adornments: first, embracing the principles of the path, second, encompassing all without contradiction.' 'There are also three things that are Dharani adornments: first, understanding all principles, second, distinguishing and embellishing beautiful words, third, understanding the purpose of precepts, following their convenience.' 'There are also four things that are Dharani adornments: first, speech without attachment, second, no harsh words, third, gentle speech, fourth, no sarcastic or mocking words.' 'There are also five things that are Dharani adornments: first, all sounds heard are attributed to principles, second, understanding all bodily senses are attributed to wisdom, third, all scriptures are attributed to the meaning of the scriptures, fourth, understanding people's words are attributed to the Dharma, fifth, being in the secular world, it is attributed to the actions of saving the world.' 'There are also six things that are Dharani'

持莊嚴：一曰、言行相應；二曰、順從至誠，所言清凈；三曰、不懷自大，行無所著；四曰、無有諛諂，言無所失；五曰、修于大哀，如應說法；六曰、方便隨品而為宣說等講俗智。

「復有七事：一曰、其辯才智適發尋對，二曰、辯才應機，三曰、小辯才捷疾，四曰、辯才無礙，五曰、辯才無滯，六曰、辯才無缺，七曰、辯才應誼。

「復有八事總持莊嚴：一曰、曉了諸天所言，二曰、解識諸龍音聲，三曰、明察鬼神言響，四曰、分別揵沓和語，五曰、解阿須倫所詠，六曰、達加留羅辭，七曰、暢真陀羅所言，八曰、識摩睺勒及諸眾生口之所宣。

「復有九事總持莊嚴：一曰、不猗無為，二曰、諸所修行而不怯弱，三曰、勇猛說法，四曰、其智慧聖不為虛偽，五曰、曉了所說廣普具足，六曰、其貢高者順為說法，七曰、得平正者為說質直而開化之，八曰、見有處者為現劫燒，九曰、得境界者隨其學乘而為斑宣。

「復有十事總持莊嚴：一曰、從其志操不為眾生宣粗獷辭；二曰、聞佛說法修習慧明，不復志慕世俗之智；三曰、言不可盡，假一文辭耳；四曰、其無所住為說無處；五曰、說于諸佛咨嗟無量；六曰、棄除惡趣、塵勞、粗辭；七曰、說于滅度不可稱限；八曰、忍于眾生無礙根本；九

【現代漢語翻譯】現代漢語譯本持莊嚴（指菩薩所持有的莊嚴）：第一，言行一致；第二，順從至誠之心，所說的話清凈無染；第三，不懷有自大的心態，行為不執著于任何事物；第四，沒有諂媚之言，說話不會有失誤；第五，修習廣大的慈悲，如理如法地說法；第六，根據不同根性的眾生，方便地為他們宣說世俗的智慧。

又有七種莊嚴：第一，辯才敏捷，能迅速對答；第二，辯才應機，能契合聽眾的根性；第三，小辯才也快速敏捷；第四，辯才無礙，能自由自在地表達；第五，辯才流暢，沒有滯礙；第六，辯才圓滿，沒有缺失；第七，辯才符合正義。

又有八種總持莊嚴：第一，瞭解諸天所說的語言；第二，理解諸龍的音聲；第三，明察鬼神的言語；第四，能分辨揵沓和（Gandharva，天上的樂神）的語言；第五，理解阿須倫（Asura，非天）所吟唱的；第六，通達加留羅（Garuda，金翅鳥）的言辭；第七，流暢地表達真陀羅（Kimnara，歌神）所說的話；第八，能識別摩睺勒（Mahoraga，大蟒神）以及其他眾生所說的話。

又有九種總持莊嚴：第一，不依賴於無為法；第二，在修行過程中不怯懦退縮；第三，勇猛地說法；第四，其智慧聖潔，不虛偽；第五，明白所說的法廣大而圓滿；第六，對於貢高我慢的人，順應其根性為他們說法；第七，對於獲得平等心的人，為他們說正直的法並開導他們；第八，見到執著于有的人，為他們示現劫火焚燒的景象；第九，對於獲得境界的人，根據他們所學的乘法而為他們分別宣說。

又有十種總持莊嚴：第一，從其志向操守出發，不為眾生說粗俗的話；第二，聽聞佛陀說法，修習智慧光明，不再羨慕世俗的智慧；第三，言語無法窮盡真理，只是借用文字來表達；第四，對於沒有執著的人，為他們說無所住的道理；第五，宣說諸佛的讚歎是無量的；第六，捨棄惡趣、煩惱、粗俗的言辭；第七，宣說滅度是不可稱量的；第八，能忍受眾生，沒有根本的障礙；第九

【English Translation】 English version The adornments of upholding (referring to the adornments held by a Bodhisattva): First, words and actions correspond; second, to follow sincerity, with pure speech; third, not to harbor self-importance, acting without attachment; fourth, without flattery, speaking without error; fifth, to cultivate great compassion, speaking the Dharma as appropriate; sixth, to expediently explain worldly wisdom according to the different capacities of beings.

There are also seven adornments: First, eloquence and wisdom are quick to respond; second, eloquence is appropriate to the occasion; third, even minor eloquence is swift and agile; fourth, eloquence is unobstructed; fifth, eloquence is fluent, without stagnation; sixth, eloquence is complete, without deficiency; seventh, eloquence is in accordance with righteousness.

There are also eight adornments of total retention: First, to understand the languages spoken by the Devas (gods); second, to understand the sounds of the Nagas (dragons); third, to clearly perceive the speech of ghosts and spirits; fourth, to distinguish the language of the Gandharvas (celestial musicians); fifth, to understand the chants of the Asuras (demigods); sixth, to comprehend the words of the Garudas (mythical birds); seventh, to fluently express the words of the Kimnaras (celestial musicians); eighth, to recognize the speech of the Mahoragas (serpent deities) and all other beings.

There are also nine adornments of total retention: First, not to rely on non-action; second, not to be timid or weak in practice; third, to bravely preach the Dharma; fourth, one's wisdom is sacred and not false; fifth, to understand that the Dharma spoken is vast and complete; sixth, to speak the Dharma in accordance with the nature of the arrogant; seventh, to speak the honest Dharma and enlighten those who have attained equanimity; eighth, to show the burning of the kalpa to those who are attached to existence; ninth, to explain the Dharma according to the vehicle they are learning for those who have attained a certain state.

There are also ten adornments of total retention: First, based on one's aspiration and conduct, not to speak coarse words to beings; second, having heard the Buddha's Dharma, cultivating wisdom and clarity, no longer admiring worldly wisdom; third, words cannot exhaust the truth, they are merely used as a means of expression; fourth, to speak of non-abiding to those who have no attachments; fifth, to proclaim the immeasurable praises of the Buddhas; sixth, to abandon the evil realms, defilements, and coarse language; seventh, to speak of Nirvana as immeasurable; eighth, to be patient with beings, without fundamental obstacles; ninth

曰、從佛之教；十曰、忍于分別超異辯才。是，族姓子！菩薩十事總持莊嚴。」

於是，世尊欲重宣此誼令人重解，即說頌曰：

「諸大聖人，　　有四莊嚴，　　以此應誼，　尊之上乘。　　戒禁、定意、　　及最智慧，　總持如是，　　明解分別。　　為諸眾生，　所見欽敬，　　其身、口、意，　　常以清凈。　悉斷狐疑，　　諸所句跡，　　其奉戒者，　以此莊嚴；　　生天世間，　　功勛流佈，　其所志願，　　輒得成就；　　常修正行，　以行為上，　　其奉凈戒，　　以此莊嚴。　其人得近，　　速逮定意，　　智慧解脫，　聖慧若茲。　　親近無為，　　歸此行者，　戒禁清凈，　　斯為莊嚴。　　戒無所犯，　禁不缺漏，　　不弄戒法，　　性無卒暴，　名響暢溢，　　靡不宣持，　　戒清凈者，　斯為莊嚴。　　其戒清凈、　　佈施鮮潔、　忍辱清凈、　　精進亦然、　　一心清凈、　智慧無異、　　善權清凈，　　亦無放逸。　所住堅固，　　強不可動，　　逮明諦地，　行不懷恨，　　性不舒緩，　　志常謹敕，　戒清凈者，　　斯為莊嚴。　　其戒茂盛，　未常退轉，　　其心不生，　　眾惱煩熱，　秉意興行，　　未曾悔變，　　戒

【現代漢語翻譯】現代漢語譯本『十、遵循佛陀的教誨；十、能夠忍受對不同辯才的分別。』族姓子（指釋迦牟尼佛的弟子）！菩薩的這十件事是總持莊嚴的體現。」

於是，世尊爲了再次闡明這個道理，使人們能夠更深入地理解，就說了以下偈頌：

『諸位大聖人，有四種莊嚴，以此來適應真理，是尊貴的上乘之道。戒律、禪定、以及最高的智慧，總持這些，明瞭地理解和分別。爲了讓眾生，所見所欽佩敬仰，他們的身、口、意，常常保持清凈。完全斷除疑惑，所有行為的軌跡，那些奉持戒律的人，以此來莊嚴自己；他們會升到天界和人間，功德和聲譽廣為流傳，他們所希望的，都能得到成就；常常修正自己的行為，以行為作為最高的標準，那些奉持清凈戒律的人，以此來莊嚴自己。那些人能夠接近，迅速達到禪定，智慧和解脫，聖人的智慧就是這樣。親近無為的境界，歸依于這種修行的人，戒律清凈，這就是莊嚴。戒律沒有違犯，禁令沒有缺失，不玩弄戒律，性格不急躁，名聲遠揚，沒有不宣揚和持守的，戒律清凈的人，這就是莊嚴。他們的戒律清凈、佈施純潔、忍辱清凈、精進也是如此、一心清凈、智慧沒有差別、善巧方便清凈，也沒有放逸。他們所住的地方堅固，強大不可動搖，達到明瞭真諦的境界，行為不懷恨，性格不懈怠，意志常常謹慎，戒律清凈的人，這就是莊嚴。他們的戒律茂盛，從未退轉，他們的心中不產生，各種惱怒和煩熱，秉持意願而行動，從未後悔改變，戒律清凈的人，這就是莊嚴。』

【English Translation】 English version 『Ten, following the Buddha's teachings; ten, being able to endure the distinctions of different eloquence.』 Noble son! These ten things of a Bodhisattva are the embodiment of total upholding and adornment.」

Then, the World Honored One, wishing to reiterate this meaning and enable people to understand it more deeply, spoke the following verses:

『All great sages have four adornments, with which they adapt to the truth, it is the noble supreme path. Precepts, meditation, and the highest wisdom, upholding these in totality, clearly understanding and distinguishing. In order for all beings, to see and admire with reverence, their body, speech, and mind, are always kept pure. Completely cutting off doubts, all traces of their actions, those who uphold the precepts, use this to adorn themselves; they will ascend to the heavens and the human realm, their merits and reputation will spread widely, what they wish for, they will achieve; they always correct their actions, taking action as the highest standard, those who uphold pure precepts, use this to adorn themselves. Those people can approach, quickly attain meditation, wisdom and liberation, the wisdom of the sages is like this. Approaching the state of non-action, those who take refuge in this practice, their precepts are pure, this is adornment. The precepts are not violated, the prohibitions are not missing, they do not play with the precepts, their character is not impatient, their reputation spreads far and wide, there is no one who does not proclaim and uphold them, those whose precepts are pure, this is adornment. Their precepts are pure, their giving is pure, their patience is pure, their diligence is also the same, their single-mindedness is pure, their wisdom is without difference, their skillful means are pure, and they are not lax. The place where they dwell is firm, strong and immovable, they reach the state of understanding the true meaning, their actions do not hold resentment, their character is not lazy, their will is always cautious, those whose precepts are pure, this is adornment. Their precepts are flourishing, never retreating, their hearts do not generate, various angers and heat, they uphold their will and act, never regretting or changing, those whose precepts are pure, this is adornment.』

清凈者，　斯為莊嚴。　　不恐、不懅，　　未曾慷慨，　其意寂靜，　　無能毀稱，　　其犯禁者，　常被系閉，　　戒清凈者，　　斯為莊嚴。　其心修禁，　　功勛無極，　　志性仁和，　斯意安調，　　則為己身，　　莊嚴相好，　戒清凈者，　　斯為莊嚴。　　如口所言，　身行若茲，　　莊嚴其口，　　所護莊嚴，　不以欲塵，　　嚴飾其心，　　戒清凈者，　斯為莊嚴。　　斯人則為，　　莊嚴佛土，　開化眾生，　　使入大道。　　此明哲者，　莊挍生處，　　以是之故，　　不犯眾惡。　所謂莊嚴，　　常奉佛道，　　修治最勝。　于佛道場，　　莊嚴諸力，　　四無所畏，　以為莊嚴。　　聖慧無慢，　　普加慈愍，　一切眾生。　　其明智者，　　所見正真，　無有諛諂，　　不懷細碎，　　不隨貪慾、　瞋恚、愚癡，　　志性猛毅，　　無有五蓋，　修六思念，　　而無放逸。　　為七覺意，　奉道若茲，　　稍漸皆惟，　　一切定意。　親近所行，　　修乎寂然，　　善順隨時，　不失眾德。　　住樂靜思，　　所察入亂，　于道自在，　　為賢聖種。　　未曾猶豫，　不達經典，　　無有狐疑，　　亦無沉吟。　除去無明，　　無有

【現代漢語翻譯】現代漢語譯本清凈的人，這才是真正的莊嚴。他們不恐懼，不害怕，從不吝嗇。他們的心平靜，沒有人能毀壞他們的名聲，那些犯戒的人，常常被束縛。持戒清凈的人，這才是真正的莊嚴。他們的心修習戒律，功德無量，意志仁慈平和。他們的心安穩調和，這才是他們自身莊嚴的相貌。持戒清凈的人，這才是真正的莊嚴。如果他們口中所說，與身體所行一致，那就是莊嚴他們的口。他們所守護的莊嚴，不是用慾望的塵埃來裝飾他們的心。持戒清凈的人，這才是真正的莊嚴。這樣的人，才是莊嚴佛土，開化眾生，使他們進入大道。這些明智的人，莊嚴他們所生之處，因此，他們不犯任何惡行。所謂的莊嚴，就是常常奉行佛道，修習最殊勝的法門。在佛的道場，莊嚴各種力量，四無所畏（四種無所畏懼的境界），以此為莊嚴。他們擁有聖者的智慧，沒有傲慢，普遍地給予慈悲憐憫，對待一切眾生。那些明智的人，他們的見解是正確真實的，沒有虛偽諂媚，不懷有細微的惡意，不隨順貪慾、嗔恚、愚癡。他們的意志堅強剛毅，沒有五蓋（貪慾、嗔恚、昏沉睡眠、掉舉惡作、疑），修習六思念（唸佛、念法、念僧、念戒、念施、念天），不放逸。他們奉行七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支、念覺支），遵循佛道，逐漸地深入一切禪定。他們親近所修行的法門，修習寂靜，善於順應時機，不失去各種功德。他們安住于快樂的靜思中，觀察一切混亂，在道中自在，是賢聖的種子。他們從不猶豫，通達經典，沒有疑惑，也沒有沉吟。他們除去無明，沒有煩惱。

【English Translation】 English version The pure, that is true adornment. They are not afraid, not fearful, never stingy. Their minds are peaceful, no one can destroy their reputation, those who break the precepts are often bound. Those who keep the precepts purely, that is true adornment. Their minds cultivate discipline, their merits are boundless, their will is kind and peaceful. Their minds are stable and harmonious, that is the adornment of their own appearance. Those who keep the precepts purely, that is true adornment. If what they say with their mouths is consistent with what they do with their bodies, that is adorning their mouths. The adornment they protect is not to decorate their minds with the dust of desire. Those who keep the precepts purely, that is true adornment. Such people are the ones who adorn the Buddha lands, enlighten sentient beings, and lead them into the Great Path. These wise people adorn the place where they are born, therefore, they do not commit any evil deeds. The so-called adornment is to always follow the Buddha's path and cultivate the most excellent Dharma. In the Buddha's place of practice, they adorn various powers, the four fearlessnesses (four kinds of fearless states), and take this as adornment. They possess the wisdom of the saints, without arrogance, universally giving compassion and mercy to all sentient beings. Those who are wise, their views are correct and true, without hypocrisy or flattery, they do not harbor subtle malice, and do not follow greed, hatred, and ignorance. Their will is strong and resolute, without the five hindrances (desire, hatred, drowsiness, restlessness, doubt), they cultivate the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and heaven), and are not negligent. They practice the seven factors of enlightenment (mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity), follow the Buddha's path, and gradually deepen into all samadhi. They are close to the Dharma they practice, cultivate stillness, are good at adapting to the times, and do not lose various merits. They dwell in the joy of quiet contemplation, observe all chaos, are free in the path, and are the seeds of the wise and holy. They never hesitate, understand the scriptures, have no doubts, and do not hesitate. They remove ignorance and have no afflictions.

愚冥，　　常處至誠，　明識聖慧。　　戒清凈者，　　無所逮得，　智慧最上，　　定意清凈。　　順從二事，　解脫清凈，　　不懷慢者，　　聖慧清凈。　睹見三世，　　度眾為慧，　　曉了離欲，　則法清凈。　　斯清凈者，　　不懷自大；　其智慧者，　　此為莊嚴。　　智慧行施，　以為莊嚴，　　若能清凈，　　於三品場，　己身、眾生、　　及修道教，　　如夢幻化，　而無所著。　　以戒智慧，　　而為莊嚴，　又復凈治，　　於三品行。　　身行、口言、　心念亦然，　　影像幻化，　　亦如浮響，　是為智慧，　　而成莊嚴。　　則能清凈，　於三品事，　　無能屈者，　　亦不動搖。　普觀一切，　　常察法身，　　智慧精進，　而自莊嚴，　　亦復清凈，　　於三品事。　未曾懈惓，　　志性堅強，　　未常懷應，　亦無不應。　　所以智慧，　　一心莊嚴，　亦以三事，　　修行清凈。　　其所觀察，　無有闇昧。　　斯明哲者，　　興立五通，　善權智慧，　　以莊嚴者，　　亦復清凈，　於三品事。　　善受總持，　　了平等誼，　示眾生法，　　亦凈佛土。　　於四意止，　志不退轉；　　於四意斷，　　不行二事。　身心憺

【現代漢語翻譯】現代漢語譯本愚昧無知的人，應當常常處於至誠的狀態，明瞭地認識聖者的智慧。持戒清凈的人，不會執著于任何事物，智慧最為殊勝，心意堅定清凈。順從戒律和智慧這兩件事，就能獲得解脫清凈，不懷有傲慢之心，聖者的智慧就會清凈。能夠洞察過去、現在、未來三世，以智慧度化眾生，明瞭遠離慾望的道理，那麼佛法就會清凈。這種清凈的人，不會懷有自大的想法；他的智慧，就是真正的莊嚴。以智慧行佈施，作為莊嚴，如果能夠清凈地看待自身、眾生以及修道教法這三方面，如同夢幻泡影一般，而不執著於它們。以戒律和智慧作為莊嚴，又能清凈地治理身、口、意這三方面的行為。身體的行為、口中的言語、心中的念頭，都如同影像和幻化，也像空中的迴響一樣，這就是智慧，也是真正的莊嚴。這樣就能清凈地對待身、口、意這三方面的事情，不會被任何事物所屈服，也不會動搖。普遍地觀察一切，常常覺察法身，以智慧和精進來自我莊嚴，也能清凈地對待身、口、意這三方面的事情。從不懈怠，意志堅定，不執著于有所迴應，也不執著于無所迴應。所以，以智慧一心莊嚴自己，也以戒、定、慧三事來修行清凈。他所觀察的事物，沒有絲毫的黑暗和迷惑。這位明智的人，能夠興起五神通，善巧地運用智慧來莊嚴自己，也能清凈地對待身、口、意這三方面的事情。善於接受和保持總持，明瞭平等的真諦，向眾生開示佛法，也能清凈佛土。在四念處（身、受、心、法）上，意志不會退轉；在四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）上，不會行於兩種極端。身心安寧。

【English Translation】 English version The ignorant should always be in a state of utmost sincerity, clearly recognizing the wisdom of the saints. Those who uphold pure precepts do not cling to anything; their wisdom is supreme, and their minds are steadfast and pure. By following these two things, precepts and wisdom, one can attain liberation and purity. Without arrogance, the wisdom of the saints becomes pure. Being able to perceive the three times—past, present, and future—and using wisdom to liberate beings, understanding the principle of detachment from desires, then the Dharma becomes pure. Such a pure person does not harbor self-importance; their wisdom is their true adornment. Practicing generosity with wisdom as adornment, if one can view oneself, sentient beings, and the teachings of the path as dreamlike illusions without clinging to them. Using precepts and wisdom as adornment, one can also purify the actions of body, speech, and mind. The actions of the body, the words of the mouth, and the thoughts of the mind are like images and illusions, like echoes in the air. This is wisdom, and it is true adornment. In this way, one can purify the three aspects of body, speech, and mind, not being subdued by anything, nor wavering. Observing everything universally, constantly being aware of the Dharmakaya, using wisdom and diligence to adorn oneself, one can also purify the three aspects of body, speech, and mind. Never being lazy, with a firm will, not clinging to having a response, nor clinging to having no response. Therefore, using wisdom to adorn oneself wholeheartedly, one also cultivates purity through the three practices of precepts, concentration, and wisdom. What they observe has no darkness or confusion. This wise person can develop the five supernormal powers, skillfully using wisdom to adorn themselves, and can also purify the three aspects of body, speech, and mind. Being good at receiving and maintaining the Dharani, understanding the true meaning of equality, revealing the Dharma to sentient beings, and also purifying the Buddha-land. In the four foundations of mindfulness (body, feelings, mind, and phenomena), their will does not regress; in the four right efforts (preventing evil from arising, abandoning evil that has arisen, causing good to arise, and increasing good that has arisen), they do not engage in two extremes. Their body and mind are at peace.

怕，　　斯為神足，　　曉了一切，　眾生根原。　　于魔、塵欲，　　永無所有，　諸法自在，　　隨順決了。　　無所從來，　及致來道，　　是為威儀，　　智慧莊嚴。　永致湛然，　　為寂禪定，　　所觀察者，　行無崖底。　　曉諸陰衰，　　修乎法品，　明識諸界，　　猶如虛空。　　分別情入，　空無所有，　　法無吾我，　　從緣而起。　曉了真諦，　　慧無懷恨、　　無恐懼慧，　因緣隨念。　　於三世慧，　　無所掛礙，　明瞭三聚，　　之所歸趣。　　曉識三寶，　則為一相，　　其智慧者，　　以此莊嚴。　明曉幻化，　　為悉惑相，　　恨從惑相，　譬如若夢；　　等如芭蕉，　　為悉惑相，　諸法無會，　　猶如影相。　　從緣合生，　如水中月、　　亦如呼響，　　因對而出。　其法界者，　　慧常無壞；　　明瞭無本，　智無所住。　　法動、無動，　　本際常然；　有為、無為，　　此無有二。　　深要智慧，　清凈為道，　　是為莊嚴，　　諸佛之法。　其人未常，　　意懷惑亂，　　懷來遭遇，　總持經典，　　而常解說，　　誼理微妙，　而恒游步，　　滅度之慧。　　言不卒暴，　亦無粗獷，　　口所宣傳，　　無有不

【現代漢語翻譯】現代漢語譯本（修行者）無所畏懼，這是神足（神通的根本），他明瞭一切，眾生的根源。對於魔（煩惱的象徵）、塵欲（世俗的慾望），他永遠沒有任何執著，對於一切法（宇宙的真理）都能自在運用，隨順真理而決斷。他知道一切法無所從來，也無所去，這就是他的威儀，智慧的莊嚴。他永遠處於清凈寂定的狀態，這是寂禪定（一種深度的禪定狀態）所觀察到的境界，他的修行沒有邊際。他明瞭諸陰（構成生命的五種要素）的衰敗，修習各種法品（佛法的分類），明晰地認識諸界（不同的存在領域），如同虛空一般。他分別認識到情慾的產生，知道一切皆空無所有，法無我（沒有永恒不變的自我），一切都是從因緣而生起。他明瞭真諦（宇宙的真實），智慧中沒有怨恨，沒有恐懼，他的智慧能隨念因緣。對於過去、現在、未來三世的智慧，他沒有任何掛礙，明瞭三聚（三種不同的行為）的歸宿。他明瞭三寶（佛、法、僧），知道它們是一體的，他的智慧以此為莊嚴。他明瞭幻化（虛幻的變化），知道一切都是迷惑的表象，怨恨也來自迷惑的表象，就像夢一樣。一切都像芭蕉一樣空心，都是迷惑的表象，諸法沒有實體，就像影子一樣。一切都是因緣和合而生，如同水中的月亮，也像回聲一樣，因對境而產生。他的法界（真理的境界）智慧永遠不會壞滅，他明瞭一切法沒有根本，智慧也沒有固定的住所。法動與不動，其本性都是恒常不變的，有為法（因緣和合而生的法）和無為法（不依賴因緣而存在的法），這兩者沒有分別。深奧的智慧，以清凈為道，這就是莊嚴，是諸佛的法。這樣的人，心中從來沒有迷惑和混亂，他能接受一切遭遇，總持（記憶和理解）經典，並且經常解說，義理微妙。他恒常游步于滅度（涅槃）的智慧中，說話不急躁，也沒有粗俗的言語，他口中所宣講的，沒有不真實的。

【English Translation】 English version Fearless, this is the basis of spiritual power (divine feet), he understands everything, the origins of all beings. Towards Mara (symbol of afflictions), and worldly desires, he has no attachment, he can freely use all dharmas (truths of the universe), and make decisions in accordance with the truth. He knows that all dharmas come from nowhere and go nowhere, this is his dignity, the adornment of wisdom. He is always in a state of pure tranquility, this is the realm observed by tranquil meditation (a deep state of meditation), his practice has no boundaries. He understands the decay of the skandhas (five aggregates that constitute life), practices various dharma categories (classifications of Buddhist teachings), clearly recognizes the realms (different realms of existence), like the void. He distinguishes the arising of desires, knows that everything is empty and without substance, dharma has no self (no permanent self), everything arises from conditions. He understands the true meaning (the reality of the universe), there is no resentment in his wisdom, no fear, his wisdom can contemplate the conditions. Regarding the wisdom of the past, present, and future, he has no hindrance, he understands the destination of the three aggregates (three different types of actions). He understands the Three Jewels (Buddha, Dharma, Sangha), knows that they are one, his wisdom is adorned by this. He understands illusion (illusory changes), knows that everything is a deceptive appearance, resentment also comes from deceptive appearances, just like a dream. Everything is like a banana tree, hollow, all are deceptive appearances, all dharmas have no substance, like a shadow. Everything arises from the combination of conditions, like the moon in the water, also like an echo, arising from the object. His dharma realm (realm of truth) wisdom will never be destroyed, he understands that all dharmas have no root, and wisdom has no fixed abode. Whether dharma moves or does not move, its nature is constant, conditioned dharmas (dharmas that arise from conditions) and unconditioned dharmas (dharmas that do not depend on conditions), there is no difference between these two. Profound wisdom, with purity as the path, this is the adornment, the dharma of all Buddhas. Such a person, his mind has never been confused or chaotic, he can accept all encounters, uphold (remember and understand) the scriptures, and often explain them, the meaning is subtle. He constantly walks in the wisdom of extinction (Nirvana), his speech is not hasty, nor is it vulgar, what he proclaims is not false.

可。　諸所說音，　　眾當察誼，　　所仰聖慧，　常以了了。　　識經誼理，　　靡不聞達，　以歸於法，　　不計有人。　　一切諸法，　度世為要，　　以此總持，　　而自莊嚴。　口所頒宣，　　常說至誠；　　口之所言，　恒趣平等。　　有所為者，　　常講經典，　隨時不虛，　　無有為事。　　斯人興此，　說其辯才，　　速及正慧，　　常無掛礙。　而無所住，　　隨順無失，　　善自莊嚴，　如好華鬘。　　聞知天、龍　　所說言辭，　鬼神、揵沓、　　及阿修倫、　　迦留、真陀、　及摩睺勒，　　亦復曉了，　　眾生所說。　此等不來，　　在於眾會；　　亦復不住，　而就見之。　　此勇猛者，　　為頒宣法，　則以智慧，　　而達知之。　　其自大者，　見懷亂意，　　睹斯所說，　　順從應時；　自大貢高，　　睹其所說，　　其懷慢者，　無有瞋恚。　　為分別說，　　三乘之教，　斷諸狐疑，　　令無結網，　　則得親見，　佛法正真，　　不依仰人，　　智慧如是。　於一切字，　　常曉滅盡，　　所分別曉，　誼無質礙。　　咨嗟諸佛，　　無量功德，　其逮總持，　　以此莊嚴。　　毀呰塵欲，　所知無限，　　善權方便

【現代漢語翻譯】現代漢語譯本對於所說的每一種聲音，大眾都應當仔細考察其意義，所仰仗的聖者智慧，應當始終清晰明瞭。理解經文的意義和道理，沒有不通達的，從而歸於佛法，不計較是否有人在場。一切諸法，以度脫世間為要旨，以此總持一切，從而自我莊嚴。口中所宣講的，常常是至誠的真理；口中所說的話，始終趨向平等。有所作為的人，常常講說經典，隨時不虛妄，沒有爲了私利而做的事。這樣的人興起，宣說他的辯才，迅速達到正慧，常常沒有掛礙。而不住于任何地方，隨順真理而無過失，善於自我莊嚴，如同美好的花鬘。聽聞並瞭解天、龍（均為護法神）所說的言辭，鬼神、揵沓（香神）、以及阿修倫（非天）、迦留（鳥神）、真陀（人非人）、以及摩睺勒（大蟒神）等，也都能明白，眾生所說的話。這些眾生雖然不來，身處大眾集會之中；也不住在那裡，卻能看見他們。這位勇猛的人，爲了宣講佛法，就用智慧來通達瞭解。那些自大的人，看到自己心懷雜亂，看到所說的這些，會順從並適應時機；那些自大貢高的人，看到所說的這些，那些心懷傲慢的人，不會有嗔恨。爲了分別解說，三乘（聲聞乘、緣覺乘、菩薩乘）的教義，斷除各種狐疑，使他們沒有疑惑的束縛，就能親眼見到，佛法的正真，不依賴於他人，智慧就是這樣。對於一切文字，常常明白其滅盡的道理，所分別理解的，意義沒有阻礙。讚歎諸佛，無量的功德，他們獲得總持，以此來莊嚴自己。譭棄塵世的慾望，所知無限，善於運用權巧方便。

【English Translation】 English version For every sound that is spoken, the assembly should carefully examine its meaning, and the wisdom of the sage they rely on should always be clear and understood. Understanding the meaning and principles of the scriptures, there is nothing that is not comprehended, thus returning to the Dharma, without considering whether anyone is present. All dharmas (teachings), take the liberation of the world as their essence, upholding all with this, thereby adorning oneself. What is proclaimed from the mouth is always the most sincere truth; what is spoken from the mouth always tends towards equality. Those who act, often speak of the scriptures, never being false at any time, and do nothing for personal gain. Such a person arises, proclaiming their eloquence, quickly attaining right wisdom, and is always without hindrance. And not dwelling in any place, following the truth without error, skillfully adorning oneself, like a beautiful garland of flowers. Hearing and understanding the words spoken by Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (mythical beings), and Mahoragas (serpent deities), they also understand what sentient beings say. These beings, though they do not come, being in the assembly; nor do they dwell there, yet they can see them. This courageous one, in order to proclaim the Dharma, uses wisdom to understand and know. Those who are arrogant, seeing their own minds in disarray, seeing what is said, will follow and adapt to the times; Those who are arrogant and conceited, seeing what is said, those who harbor pride, will not have anger. In order to explain separately, the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), eliminating all doubts, so that they have no bonds of doubt, they can then see with their own eyes, the truth of the Buddha's teachings, not relying on others, such is wisdom. Regarding all words, they always understand the principle of their extinction, what is understood separately, the meaning is without obstruction. Praising the Buddhas, their immeasurable merits, they attain total retention, using this to adorn themselves. Destroying worldly desires, their knowledge is limitless, skillful in using expedient means.

，　　隨時開化，　曉了一切，　　眾生根本，　　諸佛所知，　逮分別辯。　　其以總持，　　而莊嚴者，　斯人用此，　　稱名普聞。　　吾住一劫，　歌嘆其行，　　不能究竟，　　斯功德勛。」

大哀經八光品第五

世尊復告總𠢕王菩薩：「菩薩有八光明，以此光明離不可思議諸闇昧，修清凈行。何謂為八？一曰、念光明，二曰、志光明，三曰、游光明，四曰、法光明，五曰、慧光明，六曰、至誠光明，七曰、神通光明，八曰、奉行光明；是為菩薩八大光明。

「于彼，何謂念光明？有八事爲念光明。何謂八？往古所造眾德之本未曾忘失，所未立德日日積功，如所聞法未曾忘失、逮知誼理分別所趣，不從六界成就念門，斷諸非法具足善德，睹有強心諸佛、世尊所為建立，護持法城志懷于源，逮一切法德諸光明，是故菩薩八事光明。

「曰所志光明復有八事。何謂八？志解誼理不懷嚴飾，志在聖慧不懷識著，志在於法不懷塵欲，志在精進不懷諍訟，志在佛道不懷聲聞、緣覺，志在微妙不懷小乘，志在于佛不懷魔事，志在大慈大哀未曾懷害加於眾生；是為八事所志光明。

「游光明復有八事。何謂為八？所可遊行常頒宣法，游知眾生志操所念，所游之處分別辯慧，所游之

【現代漢語翻譯】現代漢語譯本　　隨時開悟，　曉了一切眾生的根本，諸佛所知的一切，　達到分別辯才。他們以總持（dharani，一種記憶和理解能力）來莊嚴自己，　這樣的人用這個（總持），名聲普聞。我住一個劫（kalpa，佛教時間單位），　歌頌讚嘆他們的行為，也不能完全說盡，這是他們的功德勛勞。」

《大哀經》第八品光明品第五

世尊又告訴總𠢕王菩薩（Sarvasattvapriyadarsana，一切眾生喜見菩薩）說：『菩薩有八種光明，用這些光明可以遠離不可思議的各種黑暗，修持清凈的行為。哪八種呢？第一是念光明，第二是志光明，第三是游光明，第四是法光明，第五是慧光明，第六是至誠光明，第七是神通光明，第八是奉行光明；這就是菩薩的八大光明。』

『其中，什麼是念光明呢？有八件事是念光明。哪八件呢？過去所造的各種功德的根本沒有忘記，沒有建立的功德每天積累，所聽聞的佛法沒有忘記，理解其意義並分別其所趨向，不從六界（六道輪迴）成就念門，斷除各種非法行為，具足各種善德，看到有堅定心志的諸佛、世尊所建立的，護持佛法之城，心懷根本，獲得一切法德的各種光明，所以菩薩有這八件事是念光明。』

『所說的志光明又有八件事。哪八件呢？立志理解義理而不追求華麗的裝飾，立志于聖慧而不執著于意識，立志于佛法而不貪戀塵世的慾望，立志于精進而不爭論，立志于佛道而不追求聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，獨自覺悟的人），立志于微妙的佛法而不追求小乘（hinayana，小乘佛教），立志于佛而不做魔事，立志于大慈大悲而不曾想過傷害眾生；這就是八件事所說的志光明。』

『游光明又有八件事。哪八件呢？所到之處常常宣講佛法，瞭解眾生的志向和想法，所到之處分別辯論智慧，所游的

【English Translation】 English version 　　Enlightened at any time, 　Understanding the root of all beings, all that the Buddhas know, 　Attaining discriminative eloquence. Those who adorn themselves with dharani (a mnemonic and comprehension ability), 　Such people, using this (dharani), have their names heard everywhere. If I were to dwell for one kalpa (an eon in Buddhist cosmology), 　Singing praises of their deeds, I could not fully express them, such is their merit and achievement.』

The Great Compassion Sutra, Chapter Eight, The Light Chapter Fifth

The World Honored One further told the Bodhisattva Sarvasattvapriyadarsana (the Bodhisattva who is beloved by all beings): 『Bodhisattvas have eight kinds of light, with which they can depart from all inconceivable darkness and cultivate pure conduct. What are the eight? First is the light of mindfulness, second is the light of aspiration, third is the light of wandering, fourth is the light of Dharma, fifth is the light of wisdom, sixth is the light of sincerity, seventh is the light of supernatural powers, and eighth is the light of practice; these are the eight great lights of Bodhisattvas.』

『Among them, what is the light of mindfulness? There are eight things that are the light of mindfulness. What are the eight? The roots of all merits created in the past have not been forgotten, the merits not yet established are accumulated daily, the Dharma that has been heard has not been forgotten, understanding its meaning and distinguishing its direction, not achieving the gate of mindfulness from the six realms (of samsara), cutting off all illegal actions, possessing all good virtues, seeing the Buddhas and World Honored Ones who have firm minds, protecting the city of Dharma, keeping the root in mind, and obtaining all the lights of Dharma virtues, therefore, Bodhisattvas have these eight things as the light of mindfulness.』

『The so-called light of aspiration also has eight things. What are the eight? Aspiring to understand the meaning of the Dharma without seeking ornate decorations, aspiring to holy wisdom without clinging to consciousness, aspiring to the Dharma without craving worldly desires, aspiring to diligence without contention, aspiring to the path of Buddhahood without seeking to be a sravaka (a hearer of the Dharma) or a pratyekabuddha (a solitary enlightened one), aspiring to the subtle Dharma without seeking the Hinayana (the lesser vehicle), aspiring to the Buddha without engaging in demonic acts, aspiring to great compassion and never intending to harm sentient beings; these are the eight things that are the light of aspiration.』

『The light of wandering also has eight things. What are the eight? Wherever they go, they constantly proclaim the Dharma, understand the aspirations and thoughts of sentient beings, wherever they go, they distinguish and debate with wisdom, the places they wander

處常解深妙十二緣起，所游之處有所宣暢亙無不通，所游之處曉了清凈前後增損，所游之處普備一切諸佛之法；是為八。

「法光明復有八事。何謂八？其明照世而為解說入于善本，又為眾生演度世法為暢聖慧、詔使令除諸罪之法，無漏法光善宣道教，不住無明及於眾漏見於生死罪福所趣，睹已塵欲光明不墮滅盡而取證也，其光明法善察所趣客塵之源，無為法光心本清凈，自然鮮潔諸法永寂；是為八事。

「慧光明復有八事。何謂為八？一曰、八等光諸道，二曰、諸道跡光慧，三曰、往來光照，四曰、放不還明，五曰、演無著曜，六曰、緣覺威曜，七曰、菩薩慧明，八曰、如來、至真、正覺光明；是為八。

「至誠光明復有八事。何謂為八？其墮滅盡以至誠行照曜于彼，其行誠諦第一道跡慧光照彼，其行誠諦致第二果則以照彼，其行誠諦得第三果亦復照彼，其行誠諦得第四果亦復照彼，其行誠諦得緣覺果亦復照彼，其行誠諦得菩薩忍亦復照彼，其行誠諦成佛、正覺亦復照彼；是為八。

「神通光明復有八事。何謂為八？所謂光明靡所不曜，其天眼者睹諸色像，永寂諸響則以天耳普聞諸音，所念光明識念無央數劫往古行事，本凈光明察睹一切眾生心行如虛空，無礙光明又其神足游步無限諸佛國

【現代漢語翻譯】現代漢語譯本經常深入理解微妙的十二緣起（十二因緣，佛教關於生命輪迴的理論），所到之處都能宣講闡釋，沒有不通達的；所到之處都能明瞭清凈的增減變化；所到之處都具備一切諸佛的教法；這是第八種光明。

『法光明』又有八種特性。哪八種呢？它的光明照耀世間，為眾生解說，使他們進入善的根本；又為眾生演說度脫世俗之法，使他們通達聖慧，引導他們去除各種罪惡之法；無漏的法光善於宣講教義；不執著于無明以及各種煩惱，能看清生死輪迴的因果報應；看到后，不因塵世慾望而墮落滅盡，從而證得真理；它的光明法善於觀察眾生所去的客塵之源；無為的法光，心性本來清凈，自然純潔，諸法永遠寂靜；這是八種特性。

『慧光明』又有八種特性。哪八種呢？第一是，八正道的光明；第二是，諸道跡的光明智慧；第三是，往來（輪迴）的光明照耀；第四是，放出不還果（阿那含果）的光明；第五是，演說無執著的光明；第六是，緣覺（辟支佛）的威德光明；第七是，菩薩的智慧光明；第八是，如來（佛）、至真、正覺的光明；這是八種特性。

『至誠光明』又有八種特性。哪八種呢？它以至誠的修行照耀那些墮入滅盡的人；它的修行真實不虛，以第一道跡的智慧之光照耀他們；它的修行真實不虛，使他們證得第二果（斯陀含果），也照耀他們；它的修行真實不虛，使他們證得第三果（阿那含果），也照耀他們；它的修行真實不虛，使他們證得第四果（阿羅漢果），也照耀他們；它的修行真實不虛，使他們證得緣覺果，也照耀他們；它的修行真實不虛，使他們證得菩薩的忍辱，也照耀他們；它的修行真實不虛，使他們成就佛果、正覺，也照耀他們；這是八種特性。

『神通光明』又有八種特性。哪八種呢？所謂光明無處不照耀；它的天眼能看到各種色相；永遠寂靜各種聲音，它的天耳能普遍聽到各種聲音；它的光明能憶念無數劫以前的往事；它的本凈光明能觀察到一切眾生的心念行為，如同虛空一般；它的無礙光明，又能以神足通遊歷無量諸佛國土。

【English Translation】 English version Constantly understanding the profound and subtle twelve nidānas (twelve links of dependent origination, the Buddhist theory of the cycle of life), wherever he goes, he can expound and explain them without any obstruction; wherever he goes, he understands the pure increase and decrease; wherever he goes, he is fully equipped with all the teachings of the Buddhas; this is the eighth light.

The 'Light of Dharma' also has eight characteristics. What are the eight? Its light illuminates the world, explaining to sentient beings, enabling them to enter the root of goodness; it also expounds the Dharma of liberation from worldly affairs for sentient beings, enabling them to understand the wisdom of the saints, guiding them to remove all kinds of sinful dharmas; the light of the unconditioned Dharma is good at expounding the teachings; it does not cling to ignorance and various defilements, and can see clearly the cause and effect of the cycle of birth and death; after seeing this, it does not fall into extinction due to worldly desires, thereby attaining the truth; its light of Dharma is good at observing the source of the defilements of sentient beings; the light of the unconditioned Dharma, the nature of the mind is originally pure, naturally pure and bright, and all dharmas are eternally tranquil; these are the eight characteristics.

The 'Light of Wisdom' also has eight characteristics. What are the eight? First, the light of the Eightfold Path; second, the light of wisdom of the paths; third, the light illuminating coming and going (reincarnation); fourth, the light of the non-returning fruit (Anagami); fifth, the light of expounding non-attachment; sixth, the majestic light of the Pratyekabuddha (Solitary Buddha); seventh, the light of wisdom of the Bodhisattva; eighth, the light of the Tathagata (Buddha), the Perfectly Enlightened One; these are the eight characteristics.

The 'Light of Sincerity' also has eight characteristics. What are the eight? It illuminates those who have fallen into extinction with sincere practice; its practice is true and not false, illuminating them with the light of wisdom of the first path; its practice is true and not false, enabling them to attain the second fruit (Sakadagami), and also illuminating them; its practice is true and not false, enabling them to attain the third fruit (Anagami), and also illuminating them; its practice is true and not false, enabling them to attain the fourth fruit (Arhat), and also illuminating them; its practice is true and not false, enabling them to attain the fruit of the Pratyekabuddha, and also illuminating them; its practice is true and not false, enabling them to attain the patience of the Bodhisattva, and also illuminating them; its practice is true and not false, enabling them to achieve Buddhahood, Perfect Enlightenment, and also illuminating them; these are the eight characteristics.

The 'Light of Supernatural Powers' also has eight characteristics. What are the eight? The so-called light shines everywhere; its heavenly eye can see all kinds of forms; it is eternally silent to all sounds, and its heavenly ear can universally hear all kinds of sounds; its light can remember countless past events from countless kalpas ago; its original pure light can observe the thoughts and actions of all sentient beings, like the void; its unobstructed light, with its supernatural feet, can travel to countless Buddha lands.

土，慧光明者成無漏聖，積德光明開化眾生使修善業，慧業光明決斷一切眾生疑結；是為八事。

「奉行光明復有八事。所謂奉行：一曰、遵修聖慧，二曰、志智慧明，三曰、行正見明，四曰、奉觀察光，五曰、照眾生性曜，六曰、修其脫心，七曰、無瞋恚心，八曰、遵修其明令永究竟；是為八。」

佛時頌曰：

「以往古凈業，　　心初不忽忘，　意習無所習，　　善勸無懈廢。　所聞未曾忘，　　速得解法誼，　寂然界憺怕，　　志強棄非法。　曉了于念門，　　選擇所造業，　懷勇者睹之，　　建立勝自在。　守護於法城，　　等一眾生法，　智者離諸冥，　　利益於群萌。　逮得光明曜，　　無疑決猶豫，　志強慧自在，　　速成至佛道。　志在于誼理，　　不逸存嚴飾，　慧士不著想，　　不猗于文字。　其志於法者，　　善調欲、離癡，　有志凈善權，　　不諍安住道。　意常存於道，　　不念聲緣覺；　常懷微妙業，　　不念于小乘；　思惟于佛道，　　不從諸魔教；　常懷于大哀，　　不嬈于眾生。　假使所頒宣，　　所游無狐疑，　隨時化眾生，　　所在群萌行。　所游分別辯，　　彼慧無掛礙，　明於因緣法，　　無有緣起事。　

【現代漢語翻譯】現代漢語譯本以土為喻，擁有智慧光明的人成就無漏聖果（無漏：指斷絕煩惱，不再受生死輪迴之苦的境界），積累功德，以光明開化眾生，使他們修習善業；以智慧之光，決斷一切眾生的疑惑和煩惱；這就是第八種光明。『奉行光明』又有八種表現。所謂奉行：第一，是遵循修習聖者的智慧；第二，是立志于智慧的明晰；第三，是實行正見的明悟；第四，是奉行觀察的光明；第五，是照耀眾生的本性；第六，是修習解脫之心；第七，是沒有嗔恨之心；第八，是遵循修習光明，使其永遠究竟；這就是八種奉行光明。佛陀當時以偈頌說道：『以往昔所修的清凈業，心中最初不曾忘記，意念所習的都是無所執著的，善意勸導眾生，沒有懈怠和廢棄。所聽聞的教法從未忘記，迅速理解佛法的真諦，在寂靜的境界中安詳自在，意志堅定，捨棄不合佛法的行為。明瞭于念頭的生起，選擇所造的善業，有勇氣的人能夠見到真理，建立殊勝的自在。守護佛法的城池，平等對待一切眾生，有智慧的人遠離黑暗，利益一切眾生。獲得光明照耀，不再有疑惑和猶豫，意志堅定，智慧自在，迅速成就佛道。立志于佛法的真理，不放逸，保持莊嚴的儀態，有智慧的人不執著于表象，不依賴於文字。立志于佛法的人，善於調伏慾望，遠離愚癡，有志於清凈的善巧方便，不爭論，安住于正道。心中常存佛道，不念聲聞緣覺（聲聞：聽聞佛法而得道者；緣覺：不需聽聞佛法，通過自身觀察而得道者）；常懷微妙的善業，不念小乘佛法（小乘：以自我解脫為目標的佛教派別）；思惟佛道，不跟隨邪魔外道的教導；常懷大慈大悲，不惱害眾生。即使所宣講的教法，所行之處都沒有疑惑，隨時教化眾生，所到之處都使眾生行善。所行之處都能分別辯明，他的智慧沒有障礙，明瞭因緣法（因緣：事物生起的原因和條件），沒有緣起之事（緣起：事物相互依存，相互影響的道理）。』

【English Translation】 English version Using earth as an analogy, those with the light of wisdom achieve the undefiled sainthood (undefiled: referring to the state of cutting off afflictions and no longer suffering from the cycle of birth and death), accumulate merits, and use light to enlighten sentient beings, enabling them to cultivate good deeds; with the light of wisdom, they resolve all doubts and afflictions of sentient beings; this is the eighth light. 『Practicing the light』 also has eight aspects. The so-called practice: first, is to follow and cultivate the wisdom of the saints; second, is to aspire to the clarity of wisdom; third, is to practice the understanding of right view; fourth, is to practice the light of observation; fifth, is to illuminate the nature of sentient beings; sixth, is to cultivate the mind of liberation; seventh, is to have no hatred; eighth, is to follow and cultivate the light, making it eternally complete; these are the eight practices of light. The Buddha then spoke in verses: 『The pure deeds of the past, the mind never forgets the beginning, the habits of the mind are without attachment, kindly advising others without laziness or abandonment. What has been heard is never forgotten, quickly understanding the true meaning of the Dharma, peaceful and at ease in the tranquil realm, with a firm will, abandoning actions that are not in accordance with the Dharma. Understanding the arising of thoughts, choosing to create good deeds, the courageous can see the truth, establishing supreme freedom. Guarding the city of the Dharma, treating all sentient beings equally, the wise are far from darkness, benefiting all beings. Obtaining the light of illumination, no longer having doubts or hesitation, with a firm will and free wisdom, quickly achieving the path of Buddhahood. Aspiring to the truth of the Dharma, not being negligent, maintaining a dignified demeanor, the wise do not cling to appearances, nor rely on words. Those who aspire to the Dharma, are good at subduing desires, and are far from ignorance, aspiring to pure skillful means, not arguing, and abiding in the right path. The mind always dwells in the path of the Buddha, not thinking of Sravakas and Pratyekabuddhas (Sravakas: those who attain enlightenment by hearing the Dharma; Pratyekabuddhas: those who attain enlightenment through their own observation without hearing the Dharma); always cherishing subtle good deeds, not thinking of the Hinayana (Hinayana: the Buddhist school that aims for self-liberation); Contemplating the path of Buddhahood, not following the teachings of demons and heretics; always cherishing great compassion, not harming sentient beings. Even the teachings that are proclaimed, and the places where one travels, have no doubts, always teaching sentient beings, and wherever one goes, one enables sentient beings to do good. Wherever one goes, one can distinguish and discern, one's wisdom has no obstacles, understanding the law of dependent origination (dependent origination: the causes and conditions for the arising of things), there is no arising of things (arising: the principle that things are interdependent and mutually influential).』

曉了方便慧，　　安住所步頂，　一切能普入，　　諸佛所興法。　世間法光明，　　悉知人民業，　及度世聖慧，　　雄為智慧光。　所生無罪釁，　　大慧修本凈，　善遵于道路，　　常宣無罪業。　于漏無有漏，　　法光明照曜，　斷一切諸漏，　　利潤于眾生；　于有數無數，　　法常游于慧，　是無垢離冥，　　游入滅盡行。　塵勞諸諍訟，　　其慧無蔽礙，　明識眾塵欲，　　其心本清凈。　其智得滅度，　　曉不起寂然，　如是類無限，　　大乘光明業。　彼於八等慧，　　游達于道跡，　亦曉了往來，　　分別于不逮。　無著及緣覺，　　菩薩世吼護，　慧皆能達此，　　所游解聖賢。　至誠明無量，　　勇猛善修行，　其逮得果證，　　無恚議第一。　其行至誠者，　　入寂第一果、　第二、三、第四，　　逮緣覺之果，　設有能加精，　　逮法忍平等，　如最勝得道，　　至誠皆照彼。　又其天眼者，　　普見十方佛；　成就於天耳，　　聞十方音聲。　識念那術劫，　　前世慧光明，　隨順知他心，　　清凈慧悉照。　游億垓佛土，　　神足照十方，　輕舉如虛空，　　逮無為之慧。　功德光無底，　　神通益眾生，　慧界

【現代漢語翻譯】現代漢語譯本通曉方便的智慧，安住于所行之處的頂峰，一切都能普遍進入，這是諸佛所興起的教法。世間的法如同光明，完全知曉人民的業力，以及度脫世間的聖者智慧，雄偉如智慧的光芒。所生之處沒有罪過，以大智慧修持本來的清凈，善於遵循道路，常常宣說沒有罪業的教誨。對於煩惱，既沒有有漏也沒有無漏，法的光明照耀，斷除一切煩惱，利益眾生。對於有數和無數的法，智慧常常遊走其中，這是沒有污垢、遠離黑暗，進入滅盡的修行。塵世的勞苦和各種爭訟，其智慧沒有遮蔽和障礙，明瞭地認識到眾生的慾望，其心本來清凈。其智慧獲得滅度，通曉不生不滅的寂靜，像這樣無限的，是大乘的光明事業。他們通過八種智慧，通達修行的道路，也瞭解往來，分別哪些是不足的。沒有執著和緣覺（Pratyekabuddha），菩薩（Bodhisattva）是世間的守護者，他們的智慧都能達到這個境界，所遊歷之處都理解聖賢的教誨。至誠地明瞭無量，勇猛地善於修行，他們所獲得的果證，是無嗔恨、無爭議的第一。他們的行為至誠，進入寂靜的第一果位，第二、第三、第四果位，獲得緣覺的果位。如果有人能更加精進，就能獲得法忍的平等，如同最殊勝的得道者，至誠地照耀他們。又如天眼（divyacakṣus）者，普遍看見十方諸佛；成就天耳（divyaśrotra），聽見十方音聲。能憶念無數劫，前世的智慧光明，隨順地知道他人的心念，清凈的智慧完全照見。遊歷億萬佛土，神足通照耀十方，輕舉如虛空，獲得無為的智慧。功德的光芒沒有底限，神通利益眾生，智慧的境界。

【English Translation】 English version Understanding the wisdom of skillful means, dwelling at the peak of one's practice, able to universally enter all things, this is the Dharma established by all Buddhas. The Dharma of the world is like light, fully knowing the karma of the people, as well as the wisdom of the sages who transcend the world, majestic like the light of wisdom. Where they are born, there is no sin, with great wisdom cultivating the original purity, skillfully following the path, constantly proclaiming the teachings of no sin. Regarding defilements, there is neither outflow nor non-outflow, the light of the Dharma shines, cutting off all defilements, benefiting sentient beings. Regarding the countable and countless Dharmas, wisdom constantly roams within them, this is without defilement, away from darkness, entering the practice of cessation. The toils of the world and various disputes, their wisdom has no obscuration or hindrance, clearly recognizing the desires of sentient beings, their minds are originally pure. Their wisdom attains liberation, understanding the stillness of non-arising and non-ceasing, like this infinite, is the luminous work of the Mahayana. They, through the eight kinds of wisdom, penetrate the path of practice, also understanding coming and going, distinguishing what is insufficient. Without attachment and Pratyekabuddhas, Bodhisattvas are the protectors of the world, their wisdom can reach this realm, wherever they travel, they understand the teachings of the sages. Sincerely understanding the immeasurable, bravely and skillfully practicing, the fruit they attain is the first of no anger and no dispute. Their actions are sincere, entering the first fruit of stillness, the second, third, and fourth fruits, attaining the fruit of Pratyekabuddha. If someone can be more diligent, they can attain the equality of Dharma-patience, like the most supreme enlightened ones, sincerely illuminating them. Also, those with the divine eye (divyacakṣus), universally see the Buddhas of the ten directions; having attained the divine ear (divyaśrotra), hear the sounds of the ten directions. They can remember countless kalpas, the light of wisdom from past lives, accordingly knowing the thoughts of others, pure wisdom completely illuminates. Traveling through billions of Buddha lands, their divine feet illuminate the ten directions, rising lightly like the void, attaining the wisdom of non-action. The light of merit has no bottom, their supernatural powers benefit sentient beings, the realm of wisdom.

無掛礙，　　決群黎狐疑。　奉行所應誼，　　志強法慧光，　至成明無限，　　則為神通光。　修行聖智慧，　　意廣辯無底，　等觀于正見，　　究竟無結恨。　其凈於此八，　　斯光威無極，　雖未成佛道，　　常行作佛事。」

大哀經卷第二大正藏第 13 冊 No. 0398 大哀經

大哀經卷第三

西晉月氏三藏竺法護譯

大哀品第六

佛復告總𠢕王菩薩：「菩薩有十六事，常以大哀加於眾生。何謂十六？於是菩薩除見貪身，眾生處在若干邪見，則為斷去迷惑疑業，為說經法，是為菩薩興發大哀愍于眾生。

「眾生處在虛偽顛倒——非常想常、苦想為樂、無身想身、空有凈想——當爲蠲除此顛倒行，菩薩于彼興發大哀為說經典。

「眾生處在計有吾我——一切無形而想有形——當爲除去吾我之事，菩薩于彼興發大哀頒宣經道。

「於此眾生處在五蓋而自覆蔽，墮在欲瘡多所危害，睡寐無明、虛偽狐疑，因緣所覆不了深法；吾當為彼除諸陰蓋，菩薩于彼興發大哀為說經法。

「眾生處在六情掛礙——眼見色而想著為文飾，耳聲、鼻香、舌味、身觸、意法而懷想著猗受文飾——當爲此等滅除六情，菩薩于彼興發大哀為說經道。

【現代漢語翻譯】現代漢語譯本沒有掛礙，能決斷眾生的疑惑。奉行所應遵循的道義，意志堅定，法慧之光閃耀。最終成就無限光明，那就是神通之光。修行聖者的智慧，心意廣大，辯才無礙。平等看待正見，最終沒有結怨和仇恨。如果能清凈這八種境界，這種光芒的威德就無窮無盡。即使尚未成就佛道，也常常行持佛的事業。

《大哀經》卷第二大正藏第 13 冊 No. 0398 《大哀經》

《大哀經》卷第三

西晉月氏三藏竺法護譯

大哀品第六

佛陀再次告訴總𠢕王菩薩：『菩薩有十六種行為，常常以大慈悲加護眾生。這十六種行為是什麼呢？菩薩看到眾生執著于貪愛自身，處於各種邪見之中，就為他們斷除迷惑和疑慮，為他們宣說佛法，這就是菩薩發起大慈悲憐憫眾生。』

『眾生處於虛偽顛倒的狀態——把無常的當作常，把苦當作樂，把無我的當作有我，把空無的當作清凈——應當為他們去除這種顛倒的行為，菩薩因此對他們發起大慈悲，為他們宣說經典。』

『眾生執著于有「我」的觀念——一切無形卻認為有形——應當為他們去除「我」的執著，菩薩因此對他們發起大慈悲，宣講佛法。』

『這些眾生被五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）所覆蓋，沉溺於慾望的瘡疤中，遭受諸多危害，在昏睡和無明中，虛偽和疑惑，被因緣所覆蓋而不能理解深奧的佛法；我應當為他們去除這些陰暗的覆蓋，菩薩因此對他們發起大慈悲，為他們宣說佛法。』

『眾生被六根（眼、耳、鼻、舌、身、意）所束縛——眼睛看到顏色就執著于文飾，耳朵聽到聲音、鼻子聞到香味、舌頭嚐到味道、身體感到觸覺、意識想到事物，都執著于文飾——應當為他們滅除這六根的束縛，菩薩因此對他們發起大慈悲，宣講佛法。』

【English Translation】 English version Without hindrance, they resolve the doubts of the multitude. They uphold what is righteous, with strong will and the light of Dharma wisdom. Ultimately achieving boundless light, that is the light of spiritual power. Cultivating the wisdom of the saints, their minds are vast, and their eloquence is boundless. They view right understanding equally, ultimately without resentment or hatred. If one can purify these eight realms, the power of this light is limitless. Even if they have not yet attained Buddhahood, they constantly perform the work of a Buddha.

The Great Compassion Sutra, Scroll 2 Taisho Tripitaka Vol. 13, No. 0398, The Great Compassion Sutra

The Great Compassion Sutra, Scroll 3

Translated by the Tripiṭaka Master Dharmarakṣa of the Yuezhi during the Western Jin Dynasty

Chapter Six on Great Compassion

The Buddha again addressed the Bodhisattva King Sarvarthasiddha: 'Bodhisattvas have sixteen practices, constantly extending great compassion to sentient beings. What are these sixteen? When Bodhisattvas see sentient beings attached to their own bodies, dwelling in various wrong views, they sever their confusion and doubts, and expound the Dharma for them. This is how Bodhisattvas arouse great compassion for sentient beings.'

'Sentient beings are in a state of false inversion—thinking of the impermanent as permanent, of suffering as pleasure, of no-self as self, and of emptiness as purity—they should be freed from these inverted practices. Bodhisattvas, therefore, arouse great compassion for them and expound the scriptures.'

'Sentient beings are attached to the idea of a 「self」—thinking of the formless as having form—they should be freed from the attachment to 「self.」 Bodhisattvas, therefore, arouse great compassion for them and proclaim the Dharma.'

'These sentient beings are covered by the five hindrances (desire, ill-will, sloth and torpor, restlessness and remorse, and doubt), immersed in the sores of desire, suffering many harms, in sleep and ignorance, false and doubtful, covered by conditions and unable to understand the profound Dharma; I should remove these dark coverings for them. Bodhisattvas, therefore, arouse great compassion for them and expound the Dharma.'

'Sentient beings are bound by the six senses (eye, ear, nose, tongue, body, and mind)—the eye sees forms and clings to adornment, the ear hears sounds, the nose smells fragrances, the tongue tastes flavors, the body feels touch, and the mind thinks of things, all clinging to adornment—they should be freed from these six senses. Bodhisattvas, therefore, arouse great compassion for them and proclaim the Dharma.'

「眾生處在貢高、自大、憍慢求敬，是我自由咄吾志邪，懷害虛偽，餘人卑賤我為尊貴，自說我所行正於尊，復尊經道又勝加復𠢕，乃強綺于容色，自計有識而自放恣，永無所獲自謂成就，不賢嫉賢、不聖嫉聖，處於邪見想住正道；吾當為此說除憍慢、貢高、自大，菩薩于彼興發大哀為說經道。

「眾生處在迷惑邪逕，離於聖路；當爲除邪顯示聖道，菩薩于彼興發大哀為說經道。

「眾生處在虛偽恩愛之著，貪于妻息、男女、家居、產業，夙夜汲汲無有懈廢；當爲除此令脫恩愛，菩薩于彼興發大哀為說經道。

「眾生處在各共諍訟、恚恨不和，懷結瞋怒多所訟理；當爲除此斗諍、瞋恚，菩薩于彼興發大哀為說經道。

「眾生處在惡友所攝、離於善友、興造惡業；當爲除此諸惡知識使從善友，菩薩于彼興發大哀為說經道。

「諸天處於慳惜貪餮，不知懈倦，離於聖慧；當爲除此慳惜貪餮，興隆聖慧，菩薩于彼興發大哀為說經道。

「眾生處在非誼之業，存有常計斷滅之見；當令入于深奧緣起之業，菩薩于彼興發大哀為說經道。

「眾生處在無明愚冥，猗著我人壽命；當爲除去一切邪見，令逮賢聖清凈之眼，菩薩于彼興發大哀為說經道。

「眾生處在娛樂生死

【現代漢語翻譯】現代漢語譯本『眾生處於貢高（自高自大）、自大、憍慢（驕傲）求敬，認為自己可以自由地表達自己的想法，懷有傷害他人的虛偽之心，認為別人卑賤而自己尊貴，自誇自己所做的是正確的，甚至認為自己比經典和道義更加高明，還喜歡用華麗的言辭來裝飾自己，自以為有見識卻放縱自己，永遠沒有收穫卻自認為已經成就，不賢能的人嫉妒賢能的人，不聖潔的人嫉妒聖潔的人，處於邪見卻想住在正道中；我應當為此說法，去除他們的憍慢、貢高、自大，菩薩因此生起大悲心，為他們宣說經道。『眾生處於迷惑的邪路，遠離了聖賢之路；應當為他們去除邪路，顯示聖賢之道，菩薩因此生起大悲心，為他們宣說經道。『眾生處於虛偽的恩愛執著中，貪戀妻子、兒女、家庭、產業，日夜不停地忙碌而不知疲倦；應當為他們去除這種執著，讓他們脫離恩愛，菩薩因此生起大悲心，為他們宣說經道。『眾生處於互相爭鬥、怨恨不和的狀態，心中懷有結怨和憤怒，經常爭論是非；應當為他們去除這種爭鬥和瞋恚，菩薩因此生起大悲心，為他們宣說經道。『眾生被惡友所控制，遠離了善友，造作惡業；應當為他們去除這些惡知識，使他們親近善友，菩薩因此生起大悲心，為他們宣說經道。『諸天處於慳吝和貪婪之中，不知疲倦，遠離了聖賢的智慧；應當為他們去除這種慳吝和貪婪，興盛聖賢的智慧，菩薩因此生起大悲心，為他們宣說經道。『眾生處於不符合道義的行為中，持有常有的觀念和斷滅的見解；應當讓他們進入深奧的緣起之業，菩薩因此生起大悲心，為他們宣說經道。『眾生處於無明和愚昧之中，執著於我、人、壽命等概念；應當為他們去除一切邪見，讓他們獲得賢聖清凈的眼睛，菩薩因此生起大悲心，為他們宣說經道。『眾生處於娛樂和生死之中，

【English Translation】 English version 'Sentient beings are in a state of arrogance, conceit, and haughtiness, seeking respect, thinking they are free to express their own will, harboring harmful falsehood, considering others inferior while they are superior, boasting that their actions are correct, even thinking they are superior to scriptures and the Way, and they like to embellish their appearance with flowery words, thinking they are knowledgeable but indulging themselves, never gaining anything but thinking they have achieved, the unvirtuous are jealous of the virtuous, the unsaintly are jealous of the saintly, being in wrong views but wanting to live in the right path; I should speak for this, to remove their arrogance, conceit, and haughtiness, and the Bodhisattva thus arises great compassion to preach the scriptures and the Way for them.' 'Sentient beings are in the confused wrong path, far from the path of the saints; one should remove the wrong path for them and show the path of the saints, and the Bodhisattva thus arises great compassion to preach the scriptures and the Way for them.' 'Sentient beings are in the attachment of false love, greedy for wives, children, family, and property, working tirelessly day and night; one should remove this attachment for them and let them escape from love, and the Bodhisattva thus arises great compassion to preach the scriptures and the Way for them.' 'Sentient beings are in a state of mutual strife, resentment, and discord, harboring grudges and anger, often arguing about right and wrong; one should remove this strife and anger for them, and the Bodhisattva thus arises great compassion to preach the scriptures and the Way for them.' 'Sentient beings are controlled by evil friends, far from good friends, and creating evil karma; one should remove these evil acquaintances for them and make them close to good friends, and the Bodhisattva thus arises great compassion to preach the scriptures and the Way for them.' 'The Devas are in a state of stinginess and greed, not knowing fatigue, far from the wisdom of the saints; one should remove this stinginess and greed for them and promote the wisdom of the saints, and the Bodhisattva thus arises great compassion to preach the scriptures and the Way for them.' 'Sentient beings are in actions that do not conform to righteousness, holding onto the concept of permanence and the view of annihilation; one should let them enter the profound karma of dependent origination, and the Bodhisattva thus arises great compassion to preach the scriptures and the Way for them.' 'Sentient beings are in ignorance and delusion, attached to the concepts of self, others, and lifespan; one should remove all wrong views for them and let them obtain the pure eyes of the saints, and the Bodhisattva thus arises great compassion to preach the scriptures and the Way for them.' 'Sentient beings are in the enjoyment of birth and death,

，設受五陰、五體之賊；當爲除去一切三界之所猗著，菩薩于彼興發大哀為說經道。

「眾生處於魔見繫縛，處於思想計是我所、應與不應；當令解脫魔網繫縛依猗所著，菩薩于彼興發大哀為說經道。

「眾生處在塞無為門、開惡趣戶，故當為闡泥洹之門，菩薩于彼興發大哀為說經道。」

佛言總𠢕王菩薩：「是為十六事，菩薩大士興發大哀愍加眾生也。」

大哀經開化品第七

爾時，佛告總𠢕王菩薩：「復有三十二事，所修善業除不順教罪惡之業。何謂三十二？

「眾生在於自大睡寐立見己身，則以智慧而化導之使入道義，是為菩薩第一之業。

「志樂於小卑劣之乘、計吾我人，則開化之入于微妙無極大乘。

「眾生若處非法、邪見、計有身者，則開化之，以己所樂正法之義勸助誘之。

「睹于眾生戒不清凈；身業鮮潔，本性和調，則以此業開化眾生。

「見諸眾生墮于邪見、六十二疑，則以正見、賢聖之業化導群黎而建立之。

「見於眾生存在無明、所念顛倒，則開化之顯示道明，思惟柔順亦復自立於清和義。

「見於眾生遠離法行；身自修法，亦開化人住于正法，而復隨時為演經義。

「見於眾生慳吝所蓋；身心不貪，一切

【現代漢語翻譯】現代漢語譯本：假設眾生被五陰（色、受、想、行、識，構成人身的五種要素）和五體（眼、耳、鼻、舌、身）之賊所困擾；應當為他們除去一切對三界（欲界、色界、無色界）的執著，菩薩因此生起大悲心，為他們宣說佛法。眾生處於魔見的束縛中，執著于思想，認為有『我』和『我的』，以及『應該』和『不應該』；應當讓他們解脫魔網的束縛，擺脫執著，菩薩因此生起大悲心，為他們宣說佛法。眾生處於封閉的無為之門，開啟了惡趣之門，所以應當為他們闡明涅槃（佛教的最高境界）之門，菩薩因此生起大悲心，為他們宣說佛法。佛陀對總𠢕王（菩薩名）菩薩說：『這就是十六件事，菩薩大士因此生起大悲心，憐憫眾生。』《大哀經》開化品第七這時，佛陀告訴總𠢕王菩薩：『還有三十二件事，通過修習這些善業，可以消除不順從教誨的罪惡之業。這三十二件事是什麼呢？』『眾生沉溺於自大的昏睡中，執著于自己的身體，菩薩就用智慧來引導他們，使他們進入正道，這是菩薩的第一項事業。』『如果眾生喜歡小乘（聲聞乘、緣覺乘）的卑劣教法，執著于『我』、『人』等概念，菩薩就開導他們進入微妙無上的大乘（菩薩乘）。』『如果眾生處於非法、邪見之中，執著于有『身』的觀念，菩薩就開導他們，用自己所喜愛的正法之義勸導和引導他們。』『看到眾生戒律不清凈，身業不潔凈，本性不調和，菩薩就用自己的清凈戒行來開導眾生。』『看到眾生墮入邪見、六十二種疑惑，菩薩就用正見、賢聖之業來引導他們，並使他們建立正見。』『看到眾生存在無明（對真理的無知）、所思所念顛倒，菩薩就開導他們，顯示正道光明，使他們思維柔順，並使他們自己安住于清和之義。』『看到眾生遠離佛法修行，菩薩自己修行佛法，也開導他人安住于正法，並隨時為他們演說經義。』『看到眾生被慳吝所覆蓋，菩薩自己身心不貪，一切

【English Translation】 English version: Suppose beings are afflicted by the thieves of the five skandhas (form, feeling, perception, mental formations, consciousness) and the five aggregates (eyes, ears, nose, tongue, body); they should be freed from all attachments to the three realms (desire realm, form realm, formless realm). The Bodhisattva, therefore, arises with great compassion and expounds the Dharma for them. Beings are bound by the fetters of demonic views, clinging to thoughts, considering 『I』 and 『mine,』 and 『should』 and 『should not』; they should be liberated from the net of demonic fetters and freed from attachments. The Bodhisattva, therefore, arises with great compassion and expounds the Dharma for them. Beings are situated at the closed gate of non-action, having opened the doors to evil destinies. Therefore, the gate of Nirvana (the highest state in Buddhism) should be elucidated for them. The Bodhisattva, therefore, arises with great compassion and expounds the Dharma for them. The Buddha said to Bodhisattva Samantabhadra (a Bodhisattva's name): 『These are the sixteen matters for which a Bodhisattva Mahasattva arises with great compassion and pity for beings.』 The Great Compassion Sutra, Chapter Seven on Enlightenment At that time, the Buddha told Bodhisattva Samantabhadra: 『There are also thirty-two matters, through the practice of which good deeds, one can eliminate the sinful deeds of not following the teachings. What are these thirty-two?』『If beings are in a state of self-aggrandizing slumber, clinging to their own bodies, the Bodhisattva guides them with wisdom, leading them onto the path of righteousness. This is the first task of a Bodhisattva.』『If beings are fond of the inferior teachings of the Small Vehicle (Śrāvakayāna, Pratyekabuddhayāna), clinging to concepts of 『self,』『person,』 etc., the Bodhisattva guides them into the sublime and unsurpassed Great Vehicle (Mahāyāna).』『If beings are in an unlawful state, holding wrong views, clinging to the notion of having a 『body,』 the Bodhisattva guides them, using the righteous Dharma that they themselves cherish to encourage and lead them.』『Seeing that beings』 precepts are impure, their bodily actions are unclean, and their nature is not harmonious, the Bodhisattva uses their own pure conduct to guide them.』『Seeing that beings have fallen into wrong views and sixty-two doubts, the Bodhisattva guides them with right views and the practices of the noble ones, establishing them in right views.』『Seeing that beings are in ignorance (lack of knowledge of the truth), and their thoughts and ideas are inverted, the Bodhisattva guides them, revealing the light of the path, making their thoughts gentle, and establishing them in the meaning of peace and harmony.』『Seeing that beings are far from the practice of the Dharma, the Bodhisattva practices the Dharma themselves, also guiding others to abide in the righteous Dharma, and expounding the meaning of the scriptures for them at all times.』『Seeing that beings are covered by stinginess, the Bodhisattva is not greedy in body and mind, all』

所有皆能惠施，亦能化人惠諸所有。

「見諸眾生犯于諸惡住不謹慎；身奉凈戒，亦化於人立於凈業。

「見於眾生多所諍訟、瞋恚茂盛；身修忍辱、行慈心力，亦復化人奉于慈愍。

「見於眾生處在懈怠多所廢落；身不厭倦，勤行精進，亦復化人夙夜勤力。

「見於眾生其心憒亂而志放逸；身自攝意一心禪思，令不馳逸其意安詳，亦開化人立於庠序。

「見於眾生處於邪黠憍慢自大；身修智慧離乎愚冥，則以大智而開化之令除闇昧。

「眾生處於非時之行，身則自壞；善權方便修平等行，亦化於人，權謀隨時，奉平等業。

「眾生處於塵欲，所危思想多不凈行；應在不應身已永除恩愛之源，亦以化人除諸瑕穢。

「見於眾生而處貪身來致刑獄繫縛之患；身除貪己眾結之難，亦化眾人舍于貪身一切顛倒。

「見於眾生不調無寂、不順律教，亦未得解；身寂調定、解隨律教，亦化眾人調定順律。

「見於眾生不奉孝順而無反覆，壞諸德本；身承孝道，亦修恩義將護善原，勸立眾人使修孝事，常念反覆不失德本。

「眾生處於掛礙諸蔽，順從惡教；身度蔽礙，亦化眾人使離掛礙。

「眾生處於非惡之教，不歸先聖、不順眾祐；身奉善命從明智

【現代漢語翻譯】現代漢語譯本一切都能慷慨施捨，也能引導他人施捨所有。『看到眾生犯下各種惡行，不謹慎行事；自己奉行清凈的戒律，也引導他人建立清凈的善業。『看到眾生多有爭執、嗔恨心旺盛；自己修習忍辱、行慈悲之力，也引導他人奉行慈悲憐憫。『看到眾生處於懈怠，多有荒廢；自己不厭倦，勤奮精進，也引導他人早晚勤勉努力。『看到眾生內心煩亂，意志放縱；自己攝持心意，一心禪思，使心不散亂，保持安詳，也開導他人建立秩序。『看到眾生處於邪惡狡猾、驕慢自大；自己修習智慧，遠離愚昧黑暗，就用大智慧來開導他們，使他們消除愚昧。『眾生處於不合時宜的行為，自己就會敗壞；善巧方便地修習平等之行，也引導他人，權衡時機，奉行平等之業。『眾生處於塵世慾望，所思所想多是不清凈的行為；自己應當斷除恩愛之源，也用此來引導他人去除各種瑕疵污穢。『看到眾生因為貪戀身體而招致刑獄束縛的禍患；自己去除貪慾，擺脫各種束縛，也引導眾人捨棄對身體的貪戀，去除一切顛倒。『看到眾生不調柔、不寂靜、不順從戒律教誨，也沒有得到解脫；自己寂靜調柔、理解並順從戒律教誨，也引導眾人調柔寂靜，順從戒律。『看到眾生不奉行孝順，沒有報答之心，破壞了德行的根本；自己承奉孝道，也修習恩義，愛護善的根源，勸導眾人修習孝道，常念報答，不失去德行的根本。『眾生處於各種障礙遮蔽，順從邪惡的教導；自己度脫障礙遮蔽，也引導眾人使他們遠離障礙。『眾生處於非正道的教導，不歸依先聖，不順從眾人的庇佑；自己奉行善的教誨，跟隨明智之人。

【English Translation】 English version All can bestow generously, and also transform others to bestow all. 『Seeing beings committing various evils, not acting with caution; oneself upholding pure precepts, also guiding others to establish pure good deeds. 『Seeing beings with much strife, and flourishing anger; oneself cultivating patience, practicing the power of loving-kindness, also guiding others to uphold compassion and mercy. 『Seeing beings in a state of laziness, with much neglect; oneself not weary, diligently practicing vigor, also guiding others to be diligent day and night. 『Seeing beings with their minds confused and their wills unrestrained; oneself restraining the mind, focusing on meditation, preventing the mind from wandering, maintaining peace, also guiding others to establish order. 『Seeing beings in a state of evil cunning, arrogance, and self-importance; oneself cultivating wisdom, departing from ignorance and darkness, then using great wisdom to guide them, enabling them to eliminate ignorance. 『Beings engaging in untimely actions, will themselves be ruined; skillfully and expediently cultivating equal practice, also guiding others, weighing the timing, and upholding equal deeds. 『Beings in the midst of worldly desires, with thoughts mostly of impure actions; one should eliminate the source of love and attachment, and also use this to guide others to remove all flaws and impurities. 『Seeing beings who, due to greed for the body, bring upon themselves the suffering of imprisonment; oneself eliminating greed, freeing oneself from all bonds, also guiding others to abandon greed for the body, and eliminate all inversions. 『Seeing beings who are not tamed, not peaceful, not following the precepts, and have not attained liberation; oneself being peaceful and tamed, understanding and following the precepts, also guiding others to be tamed and peaceful, and follow the precepts. 『Seeing beings who do not practice filial piety, and have no sense of reciprocation, destroying the root of virtue; oneself upholding filial piety, also cultivating kindness and righteousness, protecting the source of goodness, urging others to practice filial piety, always remembering to reciprocate, and not lose the root of virtue. 『Beings in the midst of various obstacles and obscurations, following evil teachings; oneself crossing over obstacles and obscurations, also guiding others to be free from obstacles. 『Beings in the midst of non-righteous teachings, not taking refuge in the ancient sages, not following the blessings of the multitude; oneself upholding good teachings, following the wise.

教，亦化眾人順從舊德、咨受先達。

「眾生處於多為無義虛偽之行，汲汲匆匆；身順義理務眾德本，亦復化人令勤修行，立諸善源。

「眾人處於貧匱之行離賢聖財；身修無窮遵於七財，信戒慚愧聞施智慧，亦勸立人賢聖七業。

「眾生處於常遭疹疾，攝載四蚖；身修無患安隱無慾，亦化眾人使除諸病永令無難。

「眾生處於若干闇冥離慧光明；身修明曜，化立眾人無極大光。

「眾生處於三界掛礙、生死五趣輪轉無際；身自斷除三界之著，而化眾人隨時拔去三界之結。

「眾人處於左道之業離於右路；身修正道，亦立眾人住于右路。

「眾生處於貪身壽命，不睹患難；身不惜命，見患所由，亦化眾人不猗身命，察知眾難。

「眾生處於離佛法眾；身自修德不斷三寶，化立眾人隨三寶教。

「見於眾生舍乎正法；身護經典，亦化眾人將護大典，宣傳佛教立乎正法。

「見於眾生住遠世尊；六思念教，身隨六念，亦化眾人奉六思念。

「見於眾生從於塵勞罪福之業；身離罪塵，亦化眾人使舍殃穢。

「見於眾生而從一切不善之法，普離眾善；身修善法、舍于非法，亦化眾人住于正真柔順之法。

「是，族姓子！菩薩所行平等之業當

【現代漢語翻譯】現代漢語譯本：教導，也教化眾人順從舊有的德行，請教並接受先輩的教誨。眾生大多處於無意義和虛偽的行為中，忙忙碌碌；自身遵循義理，致力於各種德行的根本，也教化他人努力修行，建立各種善的根源。眾人處於貧乏困頓的狀態，遠離賢聖的財富；自身修習無窮的七種財富，即信、戒、慚、愧、聞、施、智慧，也勸導他人建立賢聖的七種事業。眾生常常遭受疾病的困擾，被四大（地、水、火、風）所束縛；自身修習無患，安穩無慾，也教化眾人消除各種疾病，永遠沒有苦難。眾生處於各種黑暗之中，遠離智慧的光明；自身修習光明，教化眾人建立無上的光明。眾生處於三界（欲界、色界、無色界）的掛礙，在生死五趣（地獄、餓鬼、畜生、人、天）中無休止地輪迴；自身斷除對三界的執著，也教化眾人隨時拔除三界的束縛。眾人處於邪道的事業中，遠離正道；自身修正道，也引導眾人安住于正道。眾生貪戀自身的壽命，看不到患難；自身不吝惜生命，看到患難的根源，也教化眾人不執著于生命，觀察並瞭解各種苦難。眾生遠離佛法僧三寶；自身修習德行，不離三寶，教化眾人隨順三寶的教誨。看到眾生捨棄正法；自身守護經典，也教化眾人愛護大乘經典，宣揚佛教，確立正法。看到眾生遠離世尊；自身奉行六念（唸佛、念法、念僧、念戒、念施、念天），也教化眾人奉行六念。看到眾生沉溺於塵世的勞苦和罪福的業報；自身遠離罪惡的塵垢，也教化眾人捨棄災禍和污穢。看到眾生遵循一切不善的法，普遍遠離各種善法；自身修習善法，捨棄非法，也教化眾人安住于正真柔順的法。是的，族姓子！菩薩所行的平等事業應當如此。

【English Translation】 English version: Teach, and also transform the multitude to follow the old virtues, consult and receive the teachings of the predecessors. Sentient beings are mostly engaged in meaningless and false actions, rushing about busily; one's own body follows righteousness, strives for the root of various virtues, and also transforms others to diligently cultivate, establishing various sources of goodness. The multitude is in a state of poverty and destitution, far from the wealth of the sages; one's own body cultivates the infinite seven treasures, namely faith, precepts, shame, remorse, learning, giving, and wisdom, and also persuades others to establish the seven works of the sages. Sentient beings often suffer from diseases, bound by the four elements (earth, water, fire, wind); one's own body cultivates freedom from suffering, peace, and desirelessness, and also transforms the multitude to eliminate various diseases, forever without hardship. Sentient beings are in various darknesses, far from the light of wisdom; one's own body cultivates brightness, transforming the multitude to establish immeasurable light. Sentient beings are attached to the three realms (desire realm, form realm, formless realm), endlessly revolving in the five paths of existence (hell, hungry ghosts, animals, humans, gods); one's own body cuts off attachment to the three realms, and also transforms the multitude to remove the bonds of the three realms at any time. The multitude is engaged in the activities of the wrong path, far from the right path; one's own body rectifies the right path, and also guides the multitude to abide in the right path. Sentient beings are greedy for their own lives, not seeing the hardships; one's own body does not cherish life, sees the source of hardships, and also transforms the multitude not to cling to life, to observe and understand various sufferings. Sentient beings are far from the Buddha, Dharma, and Sangha (three jewels); one's own body cultivates virtue, not departing from the three jewels, transforming the multitude to follow the teachings of the three jewels. Seeing sentient beings abandoning the right Dharma; one's own body protects the scriptures, and also transforms the multitude to cherish the great scriptures, propagate Buddhism, and establish the right Dharma. Seeing sentient beings far from the World Honored One; one's own body practices the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, giving, and heaven), and also transforms the multitude to practice the six recollections. Seeing sentient beings indulging in the toils of the world and the karma of sin and merit; one's own body is free from the defilement of sin, and also transforms the multitude to abandon calamities and impurities. Seeing sentient beings following all unwholesome dharmas, universally abandoning all wholesome dharmas; one's own body cultivates wholesome dharmas, abandoning unwholesome dharmas, and also transforms the multitude to abide in the true, genuine, and gentle dharmas. Yes, son of a noble family! The equal work that a Bodhisattva does should be like this.

可所立，能順如此則奉正真無上大業。」

大哀經道慧品第八

佛告總𠢕王菩薩言：「又，族姓子！菩薩之業不可稱載。所以者何？計如眾生貪慾諍門，菩薩修業積功累德，合集眾行至初法門。正使，族姓子！江河沙等諸佛世界滿中眾生，皆令成立聲聞、緣覺，悉令此等一切眾生所立善業，不如發意菩薩功勛，百倍、千倍、萬倍、億倍、巨億萬倍，不任為喻。所以者何？自斷本性所習塵欲，聲聞、緣覺住于緣合，菩薩大士蠲除一切眾生塵勞所住緣合故。族姓子！一切眾生所可造業，聲聞、緣覺所立德本，比菩薩業為尊、為最、無有儔匹。所以者何？凡夫愚人習從顛倒不順之業，聲聞、緣覺亦隨緣習，菩薩業者有顛倒功勛無量。以是之故，菩薩大士過於眾生，越于聲聞、緣覺之上。」

於時，總𠢕王菩薩聞佛所說，歡喜踴躍，善心生焉，勸助贊善：「世尊所演至未曾有，難及難及。如來乃宣菩薩莊嚴、菩薩光明、菩薩大哀、菩薩化業。唯愿世尊、如來、至真垂恩廣覆，重複解說，何因諸佛而於眾生興立大哀？大哀何所比像？其事云何以比之？瑞應云何住在何所？諸佛世尊造業云何？善哉，世尊！如來皆知亦能普見，于諸所造業而睹悉達，惟為我等而分別說。」

佛告總𠢕王菩薩：「諦聽善思，

【現代漢語翻譯】現代漢語譯本：'如果能夠這樣立志，就能奉行真正無上的大業。'

《大哀經·道慧品》第八

佛告訴總𠢕王（Sarvasattvapriyadarśana）菩薩說：'還有，善男子！菩薩的功業是不可稱量、不可記載的。為什麼呢？譬如眾生貪慾爭鬥的門徑，菩薩修習功業，積累功德，彙集各種修行，達到最初的法門。即使，善男子！像恒河沙數那樣多的諸佛世界都充滿眾生，都讓他們成就為聲聞（Śrāvaka）、緣覺（Pratyekabuddha），所有這些眾生所建立的善業，都不如發菩提心的菩薩的功勛，百倍、千倍、萬倍、億倍、巨億萬倍，無法比喻。為什麼呢？因為聲聞、緣覺斷除的是自身本性所習的塵欲，他們安住于因緣和合，而菩薩大士則能清除一切眾生的塵勞，所安住的也是因緣和合。善男子！一切眾生所能造作的業，聲聞、緣覺所建立的德本，與菩薩的功業相比，是尊貴的、是最殊勝的，沒有可以匹敵的。為什麼呢？凡夫愚人習慣於顛倒不順的業，聲聞、緣覺也隨順因緣而修習，而菩薩的功業則有無量的顛倒功勛。因此，菩薩大士超越眾生，超越聲聞、緣覺之上。'

當時，總𠢕王菩薩聽聞佛所說，歡喜踴躍，善心生起，勸助讚歎說：'世尊所演說的真是前所未有，難以企及。如來宣說了菩薩的莊嚴、菩薩的光明、菩薩的大悲、菩薩的化導事業。唯愿世尊、如來、至真垂恩廣施，再次解說，諸佛因何對眾生興起大悲？大悲像什麼？用什麼來比喻？它的瑞應住在哪裡？諸佛世尊造業的情況如何？善哉，世尊！如來都知曉，也都能普遍看見，對於所造的業都能完全明瞭，請為我們分別解說。'

佛告訴總𠢕王菩薩說：'仔細聽，好好思考，'

【English Translation】 English version: 'If one can establish such an aspiration, then one can uphold the truly supreme great undertaking.'

The Eighth Chapter on the Wisdom of the Path from the Great Compassion Sutra

The Buddha said to the Bodhisattva Sarvasattvapriyadarśana: 'Furthermore, son of a noble family! The deeds of a Bodhisattva are immeasurable and cannot be recorded. Why is that? Consider the paths of greed and strife among sentient beings; a Bodhisattva cultivates deeds, accumulates merit, and gathers all practices to reach the first Dharma gate. Even if, son of a noble family, the Buddha worlds as numerous as the sands of the Ganges River were filled with sentient beings, and all of them were to achieve the status of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), all the virtuous deeds established by these beings would not equal the merit of a Bodhisattva who has generated the aspiration for enlightenment, not by a hundredfold, a thousandfold, a millionfold, a billionfold, or even a countless billionfold; it is beyond comparison. Why is that? Because Śrāvakas and Pratyekabuddhas sever the defilements of their own inherent nature, dwelling in conditioned existence, while Bodhisattvas, great beings, eradicate the defilements of all sentient beings, also dwelling in conditioned existence. Son of a noble family! All the deeds that sentient beings can create, and the roots of virtue established by Śrāvakas and Pratyekabuddhas, when compared to the deeds of a Bodhisattva, are honored, supreme, and without equal. Why is that? Ordinary foolish people are accustomed to inverted and non-compliant deeds, Śrāvakas and Pratyekabuddhas also follow conditioned practices, while the deeds of a Bodhisattva have immeasurable inverted merit. Therefore, Bodhisattvas, great beings, surpass sentient beings and transcend Śrāvakas and Pratyekabuddhas.'

At that time, the Bodhisattva Sarvasattvapriyadarśana, hearing what the Buddha had said, rejoiced and was elated, and a virtuous mind arose within him. He encouraged and praised, saying: 'What the World-Honored One has expounded is unprecedented and difficult to attain. The Tathagata has proclaimed the adornments of a Bodhisattva, the light of a Bodhisattva, the great compassion of a Bodhisattva, and the transformative deeds of a Bodhisattva. May the World-Honored One, the Tathagata, the Truly Enlightened One, bestow grace and widely cover us, and explain again, why do the Buddhas arouse great compassion towards sentient beings? What is great compassion like? How can it be compared? Where does its auspicious response reside? How do the World-Honored Buddhas create deeds? Excellent, World-Honored One! The Tathagata knows all and can see all, and is fully aware of all the deeds created. Please explain this to us in detail.'

The Buddha said to the Bodhisattva Sarvasattvapriyadarśana: 'Listen carefully and contemplate well,'

如來當說如來大哀、如來造業，所可斑宣。族姓子知！諸佛世尊不興大哀亦不奉行也。所以者何？諸佛世尊常加大哀不捨眾生，從無數功積累已成。猶是之故，不行退轉、不捨眾生，是則名曰如來大哀。其哀無量，不可稱計、難不可當、無可容處、從始至終無能稱載。所以者何？如來得道，常懷大哀愍于眾生，如其佛道，大哀亦如是。

「何謂如來得至佛道？無本、無住乃致大道。于彼何謂而住于本？已計身本，立在不誠思想之源。以是之故，如來隨時合成于道，名曰無本，亦無所住。以是，如來成最正覺，因此達知一切眾生無住、無本。解其所處，當爲宣傳如此之誼，令其曉了，以故如來於諸眾生常懷大哀。

「又，族姓子！道者寂然，亦復澹泊。何謂寂然？云何澹泊？于內寂然，于外澹泊。所以者何？其眼者空，察無吾我，亦無所受；眼、耳、鼻、口、身、心亦復空耳，亦無吾我、亦無所受，是為眼空，識別除此不為色逸，是謂寂然；耳、鼻、口、身、意亦復空耳，識別除此不為諸法所見驅使，是謂憺怕。眾生之類不能曉了此寂憺怕，使明識斯，以故如來於諸眾生而懷大哀。

「又，族姓子！道者本凈亦復顯曜。所謂凈者，心本清凈。何謂言曰其本清凈亦復顯曜？所謂凈者，無所著故亦無所犯

【現代漢語翻譯】現代漢語譯本：如來應當宣說如來的大悲、如來所造的業，以及可以普遍宣揚的道理。善男子，你要知道！諸佛世尊不會因為沒有大悲而不起行，也不會因為沒有奉行而不起行。這是為什麼呢？諸佛世尊常懷大悲，不捨棄眾生，從無數功德積累而成。正因如此，他們不會退轉、不會捨棄眾生，這被稱為如來的大悲。這種悲憫是無量的，無法稱量、難以承受、無處容納，從始至終都無法用言語來描述。這是為什麼呢？如來得道后，常懷大悲憐憫眾生，如同佛道一樣，大悲也是如此。什麼是如來證得佛道？它是無本、無住，最終達到的大道。那麼，什麼是安住于本呢？執著于身體的根本，立足於不真實的思想之源。因此，如來隨時與道合一，被稱為無本，也無所住。因此，如來成就最正覺，從而了知一切眾生無住、無本。瞭解了他們的處境，應當為他們宣說這樣的道理，讓他們明白，所以如來對一切眾生常懷大悲。還有，善男子！道是寂靜的，也是淡泊的。什麼是寂靜？什麼是淡泊？內心寂靜，外在淡泊。這是為什麼呢？眼睛是空的，觀察時沒有我，也沒有所受；眼、耳、鼻、口、身、心也都是空的，沒有我，也沒有所受，這就是眼睛的空性，認識到這一點就不會被外色所迷惑，這叫做寂靜；耳、鼻、口、身、意也都是空的，認識到這一點就不會被諸法所驅使，這叫做淡泊。眾生不能理解這種寂靜和淡泊，所以如來爲了讓他們明白，對一切眾生懷有大悲。還有，善男子！道本身是清凈的，也是顯耀的。所謂清凈，是指心本來就是清凈的。為什麼說它本來清凈又顯耀呢？所謂清凈，是指沒有執著，也沒有犯錯。

【English Translation】 English version: The Tathagata should speak of the Tathagata's great compassion, the karma created by the Tathagata, and what can be universally proclaimed. O son of good family, know this! The World-Honored Ones, the Buddhas, do not fail to act because they lack great compassion, nor do they fail to act because they do not practice. Why is this so? The World-Honored Ones, the Buddhas, always harbor great compassion, never abandoning sentient beings, and this is achieved through the accumulation of countless merits. For this reason, they do not regress, nor do they abandon sentient beings; this is called the Tathagata's great compassion. This compassion is immeasurable, beyond calculation, unbearable, and without place to contain it; from beginning to end, it cannot be described. Why is this so? After attaining enlightenment, the Tathagata always harbors great compassion and pity for sentient beings; just like the Buddha's path, so too is great compassion. What is it that the Tathagata attains to become a Buddha? It is without origin, without dwelling, and ultimately the great path. Then, what is it to dwell in origin? It is to cling to the root of the body, to stand on the source of unreal thoughts. Therefore, the Tathagata is always in union with the path, and is called without origin, and without dwelling. Thus, the Tathagata achieves the most perfect enlightenment, and thereby understands that all sentient beings are without dwelling and without origin. Understanding their situation, one should proclaim this truth to them, so that they may understand; therefore, the Tathagata always harbors great compassion for all sentient beings. Furthermore, O son of good family! The path is tranquil and also serene. What is tranquility? What is serenity? Tranquility is within, serenity is without. Why is this so? The eye is empty, observing without self or what is received; the eye, ear, nose, mouth, body, and mind are also empty, without self or what is received; this is the emptiness of the eye, and understanding this, one will not be deluded by external forms; this is called tranquility. The ear, nose, mouth, body, and mind are also empty, and understanding this, one will not be driven by all dharmas; this is called serenity. Sentient beings cannot understand this tranquility and serenity, so the Tathagata, in order to make them understand, harbors great compassion for all sentient beings. Furthermore, O son of good family! The path is originally pure and also radiant. What is meant by purity is that the mind is originally pure. Why is it said that it is originally pure and also radiant? What is meant by purity is that there is no attachment and no transgression.

，等如虛空。空本凈故與空合同，等如虛空故曰空等聚；究竟本凈又極顯曜，以故名曰本凈顯曜。愚癡凡夫不覺其實，反為客塵而見染污，吾當解彼本凈顯曜。是故，如來於諸眾生而懷大哀。

「又，族姓子！道無精進亦無不精進。何謂無精進亦無不精進？攝一切法是則名曰為無精進；已能受習一切法者，如來於彼亦無精進、亦無不進，則度諸瀆。又，如來者，于流諸彼不見此跡彼岸，以故名曰離此彼中。如來至真皆解諸法故成正覺，由是名曰為如來也。是無精進亦無不精進，愚戇凡夫亦不曉了，吾當斑宣令解其意，是故如來於諸眾生而懷大哀。

「又，族姓子！道者無想亦無因緣。何謂無想亦無因緣？其眼于識而無所得。其無想者，不見諸色則無因緣；耳、鼻、口、身、意亦復如是，亦無所得、亦無思想。不見諸法則無因緣，是無想無緣為賢聖行。何謂聖行？其於三界而無所行是賢聖行，其此無行為賢聖行。愚戇凡夫不能曉了此賢聖行，吾當開悟使分別此，是故如來於諸眾生而懷大哀。

「又，族姓子！道者無往、無來、現在，等於三世斷於三場。何謂三場？其心不退游於過去、亦不馳騁于當來慧、亦不退念于現在事，於心意識而無所住。不想過去、不念當來、不戲現在，等於此三則凈三場。愚

【現代漢語翻譯】現代漢語譯本：如同虛空一般。空性本自清凈，與虛空合一，如同虛空，所以稱為空等聚；究竟的本性清凈又極其顯耀，因此稱為本凈顯曜。愚癡的凡夫不覺悟這個實相，反而被客塵所染污，我應當讓他們理解本凈顯曜的道理。因此，如來對一切眾生懷有大悲憫。又，善男子！道既沒有精進也沒有不精進。為什麼說沒有精進也沒有不精進呢？攝持一切法就叫做沒有精進；已經能夠受持和修習一切法的人，如來對於他們既沒有精進也沒有不精進，這樣就度脫了一切障礙。又，如來，對於流轉的彼岸和此岸，不執著于任何一方，所以稱為遠離此岸和彼岸的中間。如來至真，通達一切法，所以成就正覺，因此稱為如來。這既沒有精進也沒有不精進的道理，愚昧的凡夫也不能理解，我應當普遍宣說，讓他們理解其中的含義，因此如來對一切眾生懷有大悲憫。又，善男子！道既沒有思慮也沒有因緣。為什麼說沒有思慮也沒有因緣呢？眼睛對於所見的識沒有執著。沒有思慮，就是不見諸色，所以沒有因緣；耳朵、鼻子、嘴巴、身體、意識也是如此，既沒有執著，也沒有思慮。不見諸法就沒有因緣，這沒有思慮沒有因緣就是賢聖的修行。什麼是聖行呢？對於三界沒有執著就是賢聖的修行，這種無所執著的行為就是賢聖的修行。愚昧的凡夫不能理解這種賢聖的修行，我應當開悟他們，使他們能夠分別理解，因此如來對一切眾生懷有大悲憫。又，善男子！道既沒有去、沒有來、沒有現在，等於斷絕了三世的執著。什麼是三世的執著呢？心不執著於過去，也不馳騁于未來，也不執著于現在的事，對於心意識沒有執著。不想過去，不念未來，不執著現在，這樣就清凈了三世的執著。愚昧的凡夫

【English Translation】 English version: It is like the void. The nature of emptiness is originally pure, and it is one with the void, like the void, therefore it is called the 'assembly of emptiness'; the ultimate original purity is also extremely radiant, therefore it is called 'original purity and radiance'. Foolish ordinary people do not realize this true nature, but are instead defiled by the dust of the senses, I shall make them understand the principle of original purity and radiance. Therefore, the Tathagata has great compassion for all sentient beings. Furthermore, son of a noble family! The path has neither diligence nor non-diligence. Why is it said that there is neither diligence nor non-diligence? To encompass all dharmas is called non-diligence; for those who have already received and practiced all dharmas, the Tathagata has neither diligence nor non-diligence, thus they transcend all obstacles. Moreover, the Tathagata, regarding the flowing of the other shore and this shore, does not cling to either side, therefore it is called being apart from the middle of this shore and the other shore. The Tathagata is the ultimate truth, understanding all dharmas, thus achieving perfect enlightenment, therefore it is called the Tathagata. This principle of neither diligence nor non-diligence, foolish ordinary people cannot understand, I shall universally proclaim it, so that they may understand its meaning, therefore the Tathagata has great compassion for all sentient beings. Furthermore, son of a noble family! The path has neither thought nor cause and condition. Why is it said that there is neither thought nor cause and condition? The eye has no attachment to the consciousness of what is seen. Without thought, one does not see forms, therefore there is no cause and condition; the ear, nose, mouth, body, and mind are also the same, having neither attachment nor thought. Not seeing all dharmas means there is no cause and condition, this absence of thought and cause and condition is the practice of the noble ones. What is the practice of the noble ones? Having no attachment to the three realms is the practice of the noble ones, this action of non-attachment is the practice of the noble ones. Foolish ordinary people cannot understand this practice of the noble ones, I shall enlighten them, so that they may understand it, therefore the Tathagata has great compassion for all sentient beings. Furthermore, son of a noble family! The path has neither going, nor coming, nor present, it is equal to cutting off the attachments of the three times. What are the attachments of the three times? The mind does not cling to the past, nor does it rush to the future, nor does it cling to present matters, it has no attachment to the mind consciousness. Not thinking of the past, not dwelling on the future, not clinging to the present, thus one purifies the attachments of the three times. Foolish ordinary people

癡凡夫不能曉了此賢聖行，吾當開悟使分別此，是故如來於諸眾生而懷大哀。

「又，族姓子！道者無身亦復無數、亦無明識、亦無耳、鼻、口、身、意、識；所識者，無為、無數。所謂無為，不起、不壞、亦無處所，是則名曰離於三相。是以無為如其無為，解了有為亦復俱然。所以者何？一切所有皆為自然、悉無所有，其無所有彼則無二。以故，無身亦復無為。愚戇凡夫不能曉了，吾當開悟使分別此，是故如來於諸眾生而懷大哀。

「又，族姓子！道者無所壞跡。何謂為跡？何謂無壞？無本為跡，其無所住曰無所壞；界則為跡，無我無壞；本際為跡，無動無壞；空則為跡，無獲無壞；無想為跡，無念無壞；無愿為跡，無處無壞；泥洹為跡，無毀無壞。是無壞跡，愚戇凡夫不能曉了，吾當開悟使分別此，是故如來於諸眾生而懷大哀。

「又，族姓子！道不從身而成正覺，亦不從心。所以者何？身者愚騃，如草木、墻壁、瓦石、影譬；心者如幻。其以身、心覺瞭如此，是名曰道。假有言辭而言興盛，又其道者無有言辭，亦無身、心。法與非法，無道、不道，無誠、無欺。所以者何？道者無言。於一切法而無有道，何所是處？其于言辭而無所說，猶如虛空無有處所，亦無所住、無有言辭；道亦如茲，則

【現代漢語翻譯】現代漢語譯本：愚昧的凡夫不能理解這種賢聖的修行，我應當開悟他們，使他們能夠分辨這些道理。因此，如來對一切眾生懷有大慈悲。又，善男子！道（dào，真理、規律）沒有形體，也沒有數量，沒有明晰的意識，也沒有耳、鼻、口、身、意、識；所能認識的，是無為（wúwéi，不造作、自然）的，沒有數量的。所謂的無為，是不生起、不壞滅、也沒有處所的，這就叫做脫離了三相（sānxiàng，生、住、滅）。因此，無為就如同它本身那樣無為，理解了有為（yǒuwéi，造作、有生滅）也是如此。為什麼呢？一切存在的事物都是自然而然的，都是空無所有的，而這種空無所有是無二的。所以，沒有形體也就沒有無為。愚昧的凡夫不能理解這些，我應當開悟他們，使他們能夠分辨這些道理。因此，如來對一切眾生懷有大慈悲。又，善男子！道沒有可以破壞的痕跡。什麼是痕跡？什麼是不可破壞？沒有根本是痕跡，沒有住處叫做不可破壞；界（jiè，界限、範圍）是痕跡，無我（wúwǒ，沒有自我）是不可破壞；本際（běnjì，根本的邊際）是痕跡，不動是不可破壞；空（kōng，空性）是痕跡，沒有獲得是不可破壞；無想（wúxiǎng，沒有念頭）是痕跡，沒有念頭是不可破壞；無愿（wúyuàn，沒有願望）是痕跡，沒有處所是不可破壞；泥洹（níhuán，涅槃）是痕跡，沒有毀壞是不可破壞。這就是不可破壞的痕跡，愚昧的凡夫不能理解這些，我應當開悟他們，使他們能夠分辨這些道理。因此，如來對一切眾生懷有大慈悲。又，善男子！道不是從身體而成就正覺（zhèngjué，完全的覺悟），也不是從心而成就。為什麼呢？身體是愚昧的，如同草木、墻壁、瓦石、影子一樣；心如同幻象。如果能通過身體和心覺悟到這些，這就叫做道。即使有言辭來表達，道本身也沒有言辭，也沒有身體和心。法（fǎ，規律、真理）與非法，有道與無道，真實與虛假，這些都是不存在的。為什麼呢？道是無法用言辭表達的。對於一切法來說，道是不存在的，它在哪裡呢？對於言辭來說，道是無法描述的，就像虛空沒有處所，也沒有停留，也沒有言辭；道也是如此，那麼

【English Translation】 English version: Ignorant ordinary people cannot understand this practice of the wise and holy. I shall enlighten them so they can distinguish these truths. Therefore, the Tathagata holds great compassion for all sentient beings. Furthermore, son of a noble family! The Dao (dào, the Way, the Truth) has no body, nor is it countable, nor does it have clear consciousness, nor does it have ears, nose, mouth, body, mind, or consciousness; what is recognized is non-action (wúwéi, non-doing, naturalness), which is uncountable. What is called non-action is not arising, not decaying, and has no location. This is called being free from the three characteristics (sānxiàng, arising, abiding, ceasing). Therefore, non-action is as it is, and understanding action (yǒuwéi, doing, having arising and ceasing) is also the same. Why is this so? All that exists is natural, all is without substance, and this lack of substance is non-dual. Therefore, having no body is also non-action. Ignorant ordinary people cannot understand this, I shall enlighten them so they can distinguish these truths. Therefore, the Tathagata holds great compassion for all sentient beings. Furthermore, son of a noble family! The Dao has no destructible traces. What are traces? What is indestructible? Having no origin is a trace, having no dwelling is called indestructible; boundaries (jiè, limits, realms) are traces, having no self (wúwǒ, no ego) is indestructible; the ultimate limit (běnjì, the fundamental boundary) is a trace, being unmoving is indestructible; emptiness (kōng, voidness) is a trace, having no attainment is indestructible; having no thought (wúxiǎng, no concept) is a trace, having no thought is indestructible; having no desire (wúyuàn, no wish) is a trace, having no location is indestructible; Nirvana (níhuán, enlightenment) is a trace, having no destruction is indestructible. These are indestructible traces. Ignorant ordinary people cannot understand this, I shall enlighten them so they can distinguish these truths. Therefore, the Tathagata holds great compassion for all sentient beings. Furthermore, son of a noble family! The Dao does not achieve perfect enlightenment (zhèngjué, complete awakening) from the body, nor from the mind. Why is this so? The body is ignorant, like grass, trees, walls, tiles, stones, and shadows; the mind is like an illusion. If one understands this through the body and mind, this is called the Dao. Even if there are words to express it, the Dao itself has no words, nor does it have a body or mind. Dharma (fǎ, law, truth) and non-dharma, the Dao and non-Dao, truth and falsehood, these do not exist. Why is this so? The Dao is beyond words. For all dharmas, the Dao does not exist, where is it? For words, the Dao cannot be described, like the void which has no location, no dwelling, and no words; the Dao is also like this, then

無所住亦無文辭。如是，其于諸法審實求道則無文辭，法亦無言。若能曉了諸法無言，是為諸法之所生也。愚戇凡夫未能曉了，吾當開悟使分別此，是故如來於諸眾生而懷大哀。

「又，族姓子！道者無取亦無所依。何謂無取而無所依？斷于眼識而不受色，亦無所得；不依耳、鼻、身、口、意，斷無識者亦無所受、亦無所得。諸法無獲是謂無依，如來以此無受、無依懷來於道致最正覺。眼于受色不以為依，識不退從；耳聲、鼻香、口味、身更、意法亦無所依，識不退從。已不住識，則能分別此一切眾生心之所處。何謂眾生心之所處？眾生心處則有四事。何謂為四？一曰、色心之處，二曰、痛癢，三曰、思想，四曰、生死之處所。彼于處所而無所住，如來明此于無住際。愚戇凡夫不能曉了，吾當開悟使分別此，是故如來於諸眾生而懷大哀。

「又，族姓子！道者則空。謂空者，道則為空；所以空者，諸法皆空。如來於彼達無本空，解一切法而致正覺，空亦復空故成正覺。以此一慧則別空事，彼則無二；其無二者，空與道慧則無有二。已無有二，法則無二；已無有二，則無有名、無想，無底、無行，無所流佈、所可謂言。所依受者是為歸趣，非真諦誼。何所有法而逮色者？空者曰空，猶如虛空。所言虛空，虛

【現代漢語翻譯】現代漢語譯本：

既不住著于任何事物，也不執著于任何言辭。如此，對於諸法的真實求道，便不依賴於言辭，法本身也無法用言語表達。如果能夠領悟到諸法無法用言語表達，這就是諸法產生的根源。愚昧無知的凡夫俗子不能領悟這一點，我應當開導他們，使他們能夠分辨清楚。因此，如來對一切眾生懷有深切的悲憫。

「還有，善男子！道是不執取任何事物，也不依賴於任何事物。什麼叫做不執取也不依賴呢？就是斷絕眼識，不接受色塵，也沒有任何所得；不依賴於耳、鼻、身、口、意，斷絕了意識，也沒有任何接受，也沒有任何所得。諸法沒有獲得，這就叫做不依賴。如來以這種不接受、不依賴的心境來求道，最終證得無上正等正覺。眼睛對於接受色塵不認為是依賴，意識也不會因此而退轉；耳朵對於聲音、鼻子對於香氣、舌頭對於味道、身體對於觸感、意念對於法塵，也都不認為是依賴，意識也不會因此而退轉。已經不住著于意識，就能分辨一切眾生心之所在。什麼叫做眾生心之所在呢？眾生心之所在有四種情況。哪四種呢？第一是色心之處，第二是痛癢，第三是思想，第四是生死之處所。他們對於這些處所都執著不放，如來明白這些都是無住的境界。愚昧無知的凡夫俗子不能領悟這一點，我應當開導他們，使他們能夠分辨清楚。因此，如來對一切眾生懷有深切的悲憫。

「還有，善男子！道是空性的。所謂空性，道本身就是空性的；之所以是空性，是因為諸法都是空性的。如來通達這種無本的空性，理解一切法而證得正覺，空性本身也是空性的，所以才成就正覺。用這種智慧就能分辨空性的道理，它不是二元的；它不是二元的，空性與道慧就沒有二元之分。已經沒有二元之分，法則沒有二元之分；已經沒有二元之分，就沒有名稱、沒有思想、沒有根底、沒有行為、沒有流佈、沒有所謂的言語。所依賴和接受的，是歸宿，不是真正的真諦。什麼法能夠達到色塵呢？空性就是空性，就像虛空一樣。所謂虛空，虛 English version:

It does not dwell on anything, nor does it cling to any words. Thus, in the true pursuit of the Way regarding all dharmas, there are no words, and the dharma itself is beyond expression. If one can understand that all dharmas are beyond words, this is the origin of all dharmas. Foolish ordinary beings cannot understand this, and I shall enlighten them so that they can discern this. Therefore, the Tathagata holds great compassion for all sentient beings.

「Furthermore, son of a noble family! The Way is without grasping and without reliance. What is meant by without grasping and without reliance? It is to sever the eye consciousness and not receive form, nor gain anything; not relying on the ear, nose, body, mouth, or mind, severing consciousness, there is neither receiving nor gaining. When all dharmas are without attainment, this is called without reliance. The Tathagata, with this state of non-receiving and non-reliance, pursues the Way and attains the most perfect enlightenment. The eye does not consider receiving form as reliance, and consciousness does not retreat from it; the ear for sound, the nose for fragrance, the tongue for taste, the body for touch, and the mind for dharmas, none are considered reliance, and consciousness does not retreat from them. Having ceased dwelling in consciousness, one can discern where the minds of all sentient beings are. What is meant by where the minds of sentient beings are? The minds of sentient beings are in four places. What are the four? First, the place of the mind of form; second, pain and itching; third, thoughts; and fourth, the place of birth and death. They dwell on these places, but the Tathagata understands that these are all non-dwelling realms. Foolish ordinary beings cannot understand this, and I shall enlighten them so that they can discern this. Therefore, the Tathagata holds great compassion for all sentient beings.

「Furthermore, son of a noble family! The Way is emptiness. What is meant by emptiness is that the Way itself is emptiness; the reason for emptiness is that all dharmas are empty. The Tathagata understands this emptiness without origin, comprehends all dharmas, and attains enlightenment. Emptiness itself is also empty, thus achieving enlightenment. With this wisdom, one can discern the truth of emptiness, which is not dual; since it is not dual, emptiness and the wisdom of the Way are not dual. Since there is no duality, the dharma is not dual; since there is no duality, there is no name, no thought, no foundation, no action, no propagation, and no so-called words. What is relied upon and received is a destination, not the true meaning of truth. What dharma can reach form? Emptiness is emptiness, like empty space. What is called empty space is empty

【English Translation】 It does not dwell on anything, nor does it cling to any words. Thus, in the true pursuit of the Way regarding all dharmas, there are no words, and the dharma itself is beyond expression. If one can understand that all dharmas are beyond words, this is the origin of all dharmas. Foolish ordinary beings cannot understand this, and I shall enlighten them so that they can discern this. Therefore, the Tathagata holds great compassion for all sentient beings. 「Furthermore, son of a noble family! The Way is without grasping and without reliance. What is meant by without grasping and without reliance? It is to sever the eye consciousness and not receive form, nor gain anything; not relying on the ear, nose, body, mouth, or mind, severing consciousness, there is neither receiving nor gaining. When all dharmas are without attainment, this is called without reliance. The Tathagata, with this state of non-receiving and non-reliance, pursues the Way and attains the most perfect enlightenment. The eye does not consider receiving form as reliance, and consciousness does not retreat from it; the ear for sound, the nose for fragrance, the tongue for taste, the body for touch, and the mind for dharmas, none are considered reliance, and consciousness does not retreat from them. Having ceased dwelling in consciousness, one can discern where the minds of all sentient beings are. What is meant by where the minds of sentient beings are? The minds of sentient beings are in four places. What are the four? First, the place of the mind of form; second, pain and itching; third, thoughts; and fourth, the place of birth and death. They dwell on these places, but the Tathagata understands that these are all non-dwelling realms. Foolish ordinary beings cannot understand this, and I shall enlighten them so that they can discern this. Therefore, the Tathagata holds great compassion for all sentient beings. 「Furthermore, son of a noble family! The Way is emptiness. What is meant by emptiness is that the Way itself is emptiness; the reason for emptiness is that all dharmas are empty. The Tathagata understands this emptiness without origin, comprehends all dharmas, and attains enlightenment. Emptiness itself is also empty, thus achieving enlightenment. With this wisdom, one can discern the truth of emptiness, which is not dual; since it is not dual, emptiness and the wisdom of the Way are not dual. Since there is no duality, the dharma is not dual; since there is no duality, there is no name, no thought, no foundation, no action, no propagation, and no so-called words. What is relied upon and received is a destination, not the true meaning of truth. What dharma can reach form? Emptiness is emptiness, like empty space. What is called empty space is empty

空無言故曰空空，無言亦空。諸法處所為若此也，至於無名，不言有名。如是，無慢無言，處所亦無所處，已無慢說、無處所已名亦若茲。所說法者，又計彼法無有言教，亦無不教；一切諸法亦復如斯。生亦復然，無正、無邪。如來無生，曉了無本。如來所知、所解脫者，不解、不縛是謂平等。愚戇凡夫不能曉了，吾當開悟使分別此，是故如來於諸眾生而起大哀。

「又，族姓子！道等如空。其虛空者，無等、無邪；道亦如茲，無等、無邪。計于諸等無成道者，彼無有等、亦無有邪。如來以此無等、無邪解一切法而悉無本，成最正覺，又于諸法而不受正、亦不受邪，如其法數、慧數，亦如承佛聖旨。何謂佛聖法？有所受者故曰為有，是則歸趣無所受者。斯無所有則無有主，以是自然而得逮成。離於自然，后無遊行，亦無有進、亦復無退，是謂進行。有所除斷，如來說法斷如是行。愚戇凡夫不能曉了，吾當開悟使分別此，是故如來於諸眾生而懷大哀。

「又，族姓子！道如真跡。何謂真跡？計如道者，色復亦如，無本不退；又如道者，痛、想、行、識亦復無本而不退轉；又如道者，地、水、火、風其種亦如而不退轉；又如道者，眼種、色種及眼識種，耳、鼻、身、口、意法雜種亦復無本而不退轉。諸法所絕

【現代漢語翻譯】現代漢語譯本：因為沒有言語可以表達，所以稱之為『空空』，沒有言語本身也是空。一切事物的存在狀態都是如此，到了無名的地步，就不能說它是有名。這樣，就沒有驕慢，沒有言語，存在的地方也沒有固定的處所。既然沒有驕慢的言說，沒有固定的處所，那麼名稱也就像這樣。所說的法，又認為那法既沒有言教，也沒有不教；一切事物也都是這樣。生也是這樣，沒有正確，也沒有邪惡。如來沒有生，明白沒有根本。如來所知、所解脫的，是不執著、不束縛，這就是平等。愚昧無知的凡夫不能明白，我應當開悟他們，使他們能夠分辨這些，所以如來對一切眾生生起大悲憫之心。又，善男子！道就像虛空一樣。那虛空，沒有相等，也沒有邪惡；道也像這樣，沒有相等，也沒有邪惡。認為在諸相等中能夠成就道的人，他們既沒有相等，也沒有邪惡。如來用這無相等、無邪惡的智慧來理解一切法，並且知道它們都沒有根本，從而成就最正覺，又對於一切法不接受正確，也不接受邪惡，就像它們的法數、慧數一樣，也像接受佛的聖旨一樣。什麼是佛的聖法？有所接受的就叫做有，這最終歸於無所接受。這無所有就沒有主宰，因此自然而然地獲得成就。離開自然，就沒有後來，也沒有前進，也沒有後退，這就是進行。有所去除和斷絕，如來說法就是爲了斷除這樣的行為。愚昧無知的凡夫不能明白，我應當開悟他們，使他們能夠分辨這些，所以如來對一切眾生懷有大悲憫之心。又，善男子！道就像真實的軌跡。什麼是真實的軌跡？認為道是這樣的，色（rupa，物質現象）也像這樣，沒有根本，不會退轉；又認為道是這樣的，痛（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也都沒有根本，不會退轉；又認為道是這樣的，地、水、火、風這四種元素也像這樣，不會退轉；又認為道是這樣的，眼種、色種以及眼識種，耳、鼻、身、口、意法等各種雜種也都沒有根本，不會退轉。一切法所斷絕的

【English Translation】 English version: Because there is no language to express it, it is called 'emptiness of emptiness,' and the absence of language is also emptiness. The state of all things is like this, and when it reaches the point of being nameless, it cannot be said to have a name. Thus, there is no arrogance, no language, and the place of existence has no fixed location. Since there is no arrogant speech and no fixed location, the name is also like this. The Dharma that is spoken is also considered to have neither teaching nor non-teaching; all things are also like this. Birth is also like this, neither right nor wrong. The Tathagata has no birth, understanding that there is no root. What the Tathagata knows and is liberated from is non-attachment and non-bondage, which is called equality. Ignorant ordinary people cannot understand, and I should enlighten them so that they can distinguish these things. Therefore, the Tathagata has great compassion for all beings. Furthermore, son of a noble family! The path is like space. That space has no equal and no evil; the path is also like this, having no equal and no evil. Those who think that they can achieve the path through equality have neither equality nor evil. The Tathagata uses this wisdom of no equal and no evil to understand all dharmas and knows that they have no root, thus achieving the most perfect enlightenment. Furthermore, regarding all dharmas, he neither accepts right nor accepts evil, just like their number of dharmas and wisdom, and also like receiving the Buddha's holy decree. What is the Buddha's holy Dharma? That which is received is called existence, which ultimately leads to non-acceptance. This non-existence has no master, and thus it is naturally achieved. Apart from nature, there is no later, no progress, and no retreat, which is called progress. There is something to be removed and cut off, and the Tathagata teaches the Dharma to cut off such actions. Ignorant ordinary people cannot understand, and I should enlighten them so that they can distinguish these things. Therefore, the Tathagata has great compassion for all beings. Furthermore, son of a noble family! The path is like a true trace. What is a true trace? Those who think that the path is like this, form (rupa) is also like this, having no root and not regressing; and those who think that the path is like this, feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) also have no root and do not regress; and those who think that the path is like this, the four elements of earth, water, fire, and wind are also like this, not regressing; and those who think that the path is like this, the seeds of the eye, the seeds of form, and the seeds of eye consciousness, as well as the various mixed seeds of ear, nose, body, mouth, mind, and dharma, also have no root and do not regress. All dharmas are cut off

使了三際種諸入，如來於彼覺了真諦而成正覺，所曉了者不從顛倒。又如去本，中后亦如，其無本者而不退轉，其本種者則無所生。其他種者亦復無為。中種澹泊，是則名曰如真諦跡。又如一事一切亦如，如一切事一事亦如，如一事者眾多亦然而不可得，是為真諦。愚戇凡夫不能曉了，吾當開悟使分別此，是故如來於諸眾生而懷大哀。

「又，族姓子！道者入室則入無室。何謂為室？何謂無室？修行一切諸德善法是曰為室，於一切法而無所獲是曰無室。所以無室，心無所住、無有處所，故曰無室。無想三昧至解脫門，故曰無室；觀察想念稱量、計校越度稱量，故曰有室。其無識業是曰無室，觀察有為故曰有室，觀察無為此則無室。察于無為是則無室，得入無室則為道矣。愚戇凡夫不能曉了，吾當開悟使分別此，是故如來於諸眾生而懷大哀。

「又，族姓子！道無穿漏亦無所受。何謂無漏？何謂無受？離於四漏名曰無漏：一曰、欲漏，二曰、有漏，三曰、癡漏，四曰、見漏；離此四漏。所謂無受，離四事受：一曰、受欲，二曰、受有，三曰、受見，四曰、猗戒；離此四受。彼此四受悉歸無明，恩愛所纏，依猗于內，從內發起。如來至真除于內受所生根本，于內清凈，歸趣一切眾生清凈。其內凈者彼無想念，

【現代漢語翻譯】現代漢語譯本：

如來通過對過去、現在、未來三時（三際）的各種諸入（感官與對像），覺悟了真諦，成就了正覺，所覺悟的真理不來源於顛倒的認知。又如追溯本源，中間和後來也是如此，沒有本源的事物不會退轉，有本源的事物則不會產生。其他的事物也是無為的。中間的狀態是淡泊的，這被稱為如真諦的軌跡。又如一個事物與一切事物相同，一切事物與一個事物相同，一個事物雖然眾多但不可得，這就是真諦。愚昧無知的凡夫不能理解，我應當開悟他們，使他們能夠分辨這些道理，因此如來對一切眾生懷有大慈悲。

『又，善男子！道進入房間，也進入無房間。什麼是房間？什麼又是無房間？修行一切諸德善法稱為房間，對於一切法而無所得稱為無房間。之所以稱為無房間，是因為心無所住、沒有處所，所以稱為無房間。從無想三昧到解脫門，所以稱為無房間；觀察想念、稱量、計較、超越稱量，所以稱為有房間。沒有識別業稱為無房間，觀察有為法稱為有房間，觀察無為法則稱為無房間。觀察無為法稱為無房間，能夠進入無房間就是得道了。愚昧無知的凡夫不能理解，我應當開悟他們，使他們能夠分辨這些道理，因此如來對一切眾生懷有大慈悲。

『又，善男子！道沒有漏洞，也沒有接受。什麼是無漏？什麼是無受？遠離四種漏洞稱為無漏：第一是欲漏（對慾望的執著），第二是有漏（對存在的執著），第三是癡漏（對真理的無知），第四是見漏（錯誤的見解）；遠離這四種漏洞。所謂無受，是遠離四種接受：第一是接受慾望，第二是接受存在，第三是接受見解，第四是執著于戒律；遠離這四種接受。這四種接受都歸於無明（對真理的無知），被恩愛所纏縛，依賴於內心，從內心發起。如來至真除去了內心接受所產生的根本，內心清凈，歸向一切眾生的清凈。內心清凈的人沒有想念，』 English version:

The Tathagata, through the various entrances (sense organs and objects) of the three times (past, present, and future), awakened to the true meaning and attained perfect enlightenment. What was awakened did not come from distorted perceptions. Furthermore, just as tracing back to the origin, the middle and the end are also the same. That which has no origin does not regress, and that which has an origin does not arise. Other things are also unconditioned. The middle state is tranquil, and this is called the trace of the true meaning. Moreover, just as one thing is like all things, and all things are like one thing, and although one thing is numerous, it is unattainable. This is the true meaning. Foolish ordinary people cannot understand this, and I shall enlighten them so that they can distinguish these principles. Therefore, the Tathagata has great compassion for all sentient beings.

『Furthermore, son of a noble family! The path enters a room and also enters no room. What is a room? What is no room? Cultivating all virtuous and wholesome dharmas is called a room. Having no attainment in all dharmas is called no room. The reason it is called no room is that the mind has no dwelling place, no location, therefore it is called no room. From the samadhi of no thought to the gate of liberation, it is called no room. Observing thoughts, measuring, calculating, and transcending measurement is called having a room. Having no karmic consciousness is called no room. Observing conditioned dharmas is called having a room. Observing unconditioned dharmas is called no room. Observing the unconditioned is called no room. Being able to enter no room is to attain the path. Foolish ordinary people cannot understand this, and I shall enlighten them so that they can distinguish these principles. Therefore, the Tathagata has great compassion for all sentient beings.

『Furthermore, son of a noble family! The path has no leaks and no acceptance. What is without leaks? What is without acceptance? Being free from the four leaks is called without leaks: first, the leak of desire (attachment to desires); second, the leak of existence (attachment to being); third, the leak of ignorance (ignorance of the truth); and fourth, the leak of views (wrong views). Being free from these four leaks. What is called without acceptance is being free from four acceptances: first, accepting desires; second, accepting existence; third, accepting views; and fourth, clinging to precepts. Being free from these four acceptances. These four acceptances all return to ignorance (ignorance of the truth), are entangled by love and affection, rely on the inner self, and arise from within. The Tathagata, the truly enlightened one, removes the root of what arises from inner acceptance, is pure within, and returns to the purity of all sentient beings. Those who are pure within have no thoughts,』

【English Translation】 The Tathagata, having utilized the three times and all the entrances, realized the true meaning and attained perfect enlightenment. What was realized did not come from delusion. Furthermore, just as the origin, the middle and the end are also the same. That which has no origin does not regress, and that which has an origin does not arise. Other things are also unconditioned. The middle state is tranquil, and this is called the trace of the true meaning. Moreover, just as one thing is like all things, and all things are like one thing, and although one thing is numerous, it is unattainable. This is the true meaning. Foolish ordinary people cannot understand this, and I shall enlighten them so that they can distinguish these principles. Therefore, the Tathagata has great compassion for all sentient beings. 『Furthermore, son of a noble family! The path enters a room and also enters no room. What is a room? What is no room? Cultivating all virtuous and wholesome dharmas is called a room. Having no attainment in all dharmas is called no room. The reason it is called no room is that the mind has no dwelling place, no location, therefore it is called no room. From the samadhi of no thought to the gate of liberation, it is called no room. Observing thoughts, measuring, calculating, and transcending measurement is called having a room. Having no karmic consciousness is called no room. Observing conditioned dharmas is called having a room. Observing unconditioned dharmas is called no room. Observing the unconditioned is called no room. Being able to enter no room is to attain the path. Foolish ordinary people cannot understand this, and I shall enlighten them so that they can distinguish these principles. Therefore, the Tathagata has great compassion for all sentient beings. 『Furthermore, son of a noble family! The path has no leaks and no acceptance. What is without leaks? What is without acceptance? Being free from the four leaks is called without leaks: first, the leak of desire (attachment to desires); second, the leak of existence (attachment to being); third, the leak of ignorance (ignorance of the truth); and fourth, the leak of views (wrong views). Being free from these four leaks. What is called without acceptance is being free from four acceptances: first, accepting desires; second, accepting existence; third, accepting views; and fourth, clinging to precepts. Being free from these four acceptances. These four acceptances all return to ignorance (ignorance of the truth), are entangled by love and affection, rely on the inner self, and arise from within. The Tathagata, the truly enlightened one, removes the root of what arises from inner acceptance, is pure within, and returns to the purity of all sentient beings. Those who are pure within have no thoughts,』

已無想念除于顛倒，唯念柔順不住無明，已不住無明則不復住十二有數，已能不住十二有數則無所生，其無所生彼則寂然，其寂然者彼則無誼，其無誼者乃第一誼，其第一誼乃為究盡，其究盡者彼無人誼，其無人誼無所獲誼，其無獲誼則如來道，是十二緣已了。十二則曰法誼，其法誼者是則名曰睹見緣起，其睹緣起則見於法，其見法者則見如來。如是觀者則無有本。性極本末，有見想乎？何曰所有？于諸所想不興因緣，此謂于想而無因緣；如是察者，乃為正覺如來所解。如是像法普行平等，其所等者亦無偏邪；如是平等無有諸漏，亦無所受。愚戇凡夫不能曉了，吾當開悟使分別此，是故如來於諸眾生而懷大哀。

「又，族姓子！道者清凈，無垢、無染。何謂清凈、無垢、無染？空則清凈，無想離垢，無愿無染；無生清凈，無污離垢，無起無染。本性清凈，解脫無染；無游逸則清凈，亦無輕戲為離垢，寂調則無染。無本為凈，法界顯曜；本際無染，虛空清凈；虛無無垢，慌惚不染。除內為凈，于外無逸，則曰無垢。無內外行則曰無垢，不習諸入則曰無染。慧盡過凈，了凈于當來不起無垢，分別現在住於法界則無所染，是謂清凈、無垢、無染，而平等御於一法矣。至寂然跡，其寂然者則為憺怕，寂然憺怕是謂仁和。

【現代漢語翻譯】現代漢語譯本：已經沒有了妄想顛倒，只有柔順的念頭，不住于無明（指對事物真相的迷惑）。已經不住于無明，就不會再執著於十二有（指生命輪迴的十二個環節）。已經能夠不住於十二有，就不會再有生。沒有生，就進入寂靜的狀態。寂靜的狀態，就是沒有意義的狀態。沒有意義的狀態，才是第一義諦（指最高的真理）。第一義諦就是究竟的境界。究竟的境界，是沒有人我之別的境界。沒有人我之別的境界，就沒有所獲得的意義。沒有所獲得的意義，就是如來之道。這就是十二因緣（指生命輪迴的十二個環節）的終結。十二因緣被稱為法義，法義就是觀察緣起（指事物相互依存的法則）。觀察緣起就能見到法（指真理）。見到法就能見到如來（指覺悟者）。這樣觀察，就沒有根本。本性是無始無終的，你認為有見解和想法嗎？什麼是所有？對於所有的想法，不產生因緣，這就是對於想法而沒有因緣。這樣觀察，就是正覺如來所理解的。這樣的佛法普遍平等地施行，其平等之處也沒有偏頗邪見。這樣的平等沒有煩惱的泄漏，也沒有所承受的。愚昧無知的凡夫不能理解，我應當開悟他們，使他們能夠分辨這些道理。所以如來對於眾生懷有大慈悲心。又，善男子！道是清凈的，沒有污垢，沒有污染。什麼是清凈、無垢、無染？空（指沒有實體）就是清凈，沒有妄想就是離垢，沒有願望就是無染；沒有生就是清凈，沒有污穢就是離垢，沒有生起就是無染。本性是清凈的，解脫就是無染；沒有放逸就是清凈，沒有輕浮戲謔就是離垢，寂靜調柔就是無染。沒有根本就是清凈，法界（指宇宙萬物的本體）顯現光明；本際（指事物的根本）沒有污染，虛空是清凈的；虛無沒有污垢，恍惚沒有污染。去除內在的執著就是清凈，對外沒有放逸，就稱為無垢。沒有內外之行就稱為無垢，不執著于諸入（指六根接觸六塵）就稱為無染。智慧達到極致就是清凈，瞭解清凈就不會在未來生起污垢，分別現在安住於法界就沒有污染，這就是清凈、無垢、無染，而平等地駕馭於一法（指真理）。到達寂靜的境界，寂靜的狀態就是安詳，寂靜安詳就是仁和。

【English Translation】 English version: There is no more deluded thinking, only gentle thoughts, not dwelling in ignorance (referring to the confusion about the truth of things). Having not dwelt in ignorance, one will no longer be attached to the twelve existences (referring to the twelve links in the cycle of life). Having been able to not dwell in the twelve existences, there will be no more birth. Without birth, one enters a state of stillness. The state of stillness is a state without meaning. The state without meaning is the first noble truth (referring to the highest truth). The first noble truth is the ultimate state. The ultimate state is a state without the distinction of self and others. The state without the distinction of self and others is without the meaning of attainment. Without the meaning of attainment is the path of the Tathagata (referring to the enlightened one). This is the end of the twelve links of dependent origination (referring to the twelve links in the cycle of life). The twelve links are called the meaning of Dharma, and the meaning of Dharma is the observation of dependent origination (referring to the law of interdependence of things). Observing dependent origination allows one to see the Dharma (referring to the truth). Seeing the Dharma allows one to see the Tathagata (referring to the enlightened one). Observing in this way, there is no root. The nature is without beginning or end, do you think there are views and thoughts? What is all? For all thoughts, do not generate causes and conditions, this is without causes and conditions for thoughts. Observing in this way is what the rightly enlightened Tathagata understands. Such Dharma is universally and equally practiced, and its equality has no bias or wrong views. Such equality has no leakage of afflictions, nor is there anything to be received. Ignorant and foolish ordinary people cannot understand, I should enlighten them so that they can distinguish these principles. Therefore, the Tathagata has great compassion for all beings. Furthermore, son of a noble family! The path is pure, without defilement, without taint. What is pure, without defilement, without taint? Emptiness (referring to the absence of substance) is pure, without delusion is without defilement, without desire is without taint; without birth is pure, without filth is without defilement, without arising is without taint. The original nature is pure, liberation is without taint; without indulgence is pure, without frivolous play is without defilement, stillness and harmony is without taint. Without a root is pure, the Dharma realm (referring to the essence of all things in the universe) manifests light; the fundamental limit (referring to the root of things) is without taint, the void is pure; nothingness is without defilement, vagueness is without taint. Removing inner attachments is pure, without indulgence towards the outside is called without defilement. Without inner and outer actions is called without defilement, not being attached to the entrances (referring to the six senses contacting the six objects) is called without taint. Wisdom reaching its peak is pure, understanding purity will not give rise to defilement in the future, distinguishing the present and abiding in the Dharma realm is without taint, this is called pure, without defilement, without taint, and equally controlling one Dharma (referring to the truth). Reaching the state of stillness, the state of stillness is peaceful, stillness and peace is called benevolence and harmony.

是，族姓子！猶如虛空，道亦如之；如其道者，法亦如之；如一切法，眾生亦如；又如眾生，國土亦如；如其國土，泥洹亦如；如泥洹等見於諸法。究盡寂然此已辯矣，于諸部黨而無部黨，是為清凈、無垢、無染。如來於彼于諸色像，了一切法而無色像遂成正覺，觀於一切眾生之界無凈、無垢，於此諸數是則名曰悟寐眾生而懷大哀。

「如來則以善權方便感致梵天，不以無請而轉法輪。于彼應時六萬八千梵天之眾自於天宮忽然不現，在波羅奈鹿苑之中住世尊前，稽首足下勸請世尊令轉法輪：『唯愿大聖班宣經道，若說法者多所救濟。』梵天爾時嘆此頌曰：

「『正使諸法，　　寂然、憺怕，　　清凈、鮮潔，　　無垢、無染。　　既不可獲，　　無音、無作，　　則以道慧，　　最勝悉了。　　于無數劫，　　造立愍哀，　　勤行難量，　　精修長久。　　欲得開化，　　眾生迷惑，　　睡眠來久，　　大愚所蔽。　　眾生多有，　　曉了積德，　　本以曾修，　　故詣最勝。　　必當識別，　　殊異尊法，　　唯愿如來，　　時轉法輪。　　已得攝伏，　　魔所處場，　　尋時開闡，　　于甘露門。　　為眾廣演，　　賢聖句跡，　　唯愿導師，　　顯示道逕。　　假使正覺，　　

【現代漢語翻譯】現代漢語譯本：是的，族姓子（指出身高貴的男子）！就像虛空一樣，道也是如此；道的本質，法也是如此；一切法的本質，眾生也是如此；眾生的本質，國土也是如此；國土的本質，涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）也是如此；如同涅槃一樣看待一切法。徹底寂靜的道理已經闡明，在一切派別中沒有派別之分，這就是清凈、無垢、無染的境界。如來（Tathagata，佛的稱號）在這些色相中，徹悟一切法而沒有色相，最終成就正覺（Sammasambuddha，指完全覺悟的佛陀），觀察一切眾生的境界，既沒有清凈也沒有污垢，對於這些道理，就稱為覺悟了沉睡的眾生，並懷有大慈悲。如來於是以善巧方便感化梵天（Brahma，印度教中的創造之神），不是在沒有請求的情況下就轉法輪（Dharmacakra，指佛陀的教法）。當時，六萬八千梵天之眾從天宮忽然消失，出現在波羅奈（Varanasi，古印度城市）鹿野苑（Sarnath，佛教聖地）中，站在世尊（Bhagavan，佛的尊稱）面前，頂禮佛足，勸請世尊轉法輪：『唯愿大聖宣講經道，如果說法，就能救度許多眾生。』當時，梵天讚歎道：『即使諸法，寂靜、安寧，清凈、潔白，無垢、無染。既然不可執取，無聲、無作，就以道慧，最殊勝地了知。在無數劫中，建立慈悲，勤奮修行難以衡量，精進修持長久。想要開化，迷惑的眾生，沉睡已久，被大愚癡所矇蔽。眾生中多有，曉得積累功德，本來就曾修行，所以來到最殊勝之處。必定能夠識別，殊勝的尊貴之法，唯愿如來，及時轉法輪。已經降伏，魔所佔據的場所，立即開闡，甘露之門。為眾生廣演，賢聖的足跡，唯愿導師，顯示道路。假使正覺，'

【English Translation】 English version: Yes, son of a noble family! Just like space, so is the path; as is the path, so is the Dharma (law, teaching); as is all Dharma, so are sentient beings; as are sentient beings, so are the lands; as are the lands, so is Nirvana (the state of enlightenment); like Nirvana, one should view all phenomena. The ultimate silence has been explained, and there is no division among all factions, this is purity, without blemish, without defilement. The Tathagata (the one who has thus gone, an epithet of the Buddha), in those forms, comprehended all phenomena without form, and thus attained perfect enlightenment (Sammasambuddha), observing the realm of all sentient beings, neither pure nor defiled, and this is called awakening the sleeping beings and having great compassion. The Tathagata then, with skillful means, moved Brahma (the creator god in Hinduism) to action, not turning the Wheel of Dharma (the Buddha's teachings) without being asked. At that time, sixty-eight thousand Brahmas suddenly disappeared from their heavenly palaces and appeared in the Deer Park (Sarnath) in Varanasi, standing before the World Honored One (Bhagavan, an epithet of the Buddha), bowing at his feet, and urging the World Honored One to turn the Wheel of Dharma: 'May the Great Sage proclaim the teachings, for if the Dharma is taught, many will be saved.' At that time, Brahma praised with this verse: 'Even if all phenomena are, silent, peaceful, pure, immaculate, without blemish, without defilement. Since they cannot be grasped, without sound, without action, then with the wisdom of the path, one knows them most excellently. In countless eons, establishing compassion, diligently practicing immeasurably, diligently cultivating for a long time. Wishing to enlighten, the deluded beings, who have been sleeping for a long time, obscured by great ignorance. Among sentient beings, many have, understood the accumulation of merit, having cultivated in the past, therefore they come to the most excellent place. They will surely recognize, the extraordinary and venerable Dharma, may the Tathagata, turn the Wheel of Dharma in due time. Having subdued, the place occupied by Mara (the demon), immediately open, the gate of nectar. For the multitude, widely expound, the traces of the sages, may the guide, show the path. If perfect enlightenment,'

矜哀無盡，　　垂愍眾人，　　轉無思議。　　我身今日，　　勸請至尊，　　唯聞最上，　　道法之輪。　　設使大聖，　　懷乎恩慈，　　猶拘那鋡，　　佛講說教。　　亦如迦葉，　　轉其法輪，　　唯愿世尊，　　頒宣經道。　　譬如天雨，　　多所潤澤，　　生於藥草，　　及茂五穀；　　以大哀云，　　普周世間，　　如來為雨，　　正法之水。　　從始生時，　　口宣妙言，　　聖自發生，　　當度眾生。　　群庶悉集，　　渴仰饑虛，　　唯以法味，　　除其痟渴。』」

佛言：「如是，族姓子！其梵天王勸請如來慇勤若茲。又佛正覺不捨大哀，在波羅㮈仙人所止苑園之中，尋時即轉無上法輪。沙門、梵志、諸大魔神、梵天王、世人所不能制，所講經道出非常音，告於三千大千世界比丘拘輪(晉言本際)第一解法。於時世尊宣乎讚頌：

「『深妙不可獲，　　第一無所作，　　拘輪解本際，　　不懷于結恨。』

「如來說此法輪之經，不可稱計無央數人、眾生之類受教隨律，見於如來興闡大哀；無量無限難不可計會群黎之黨，皆發無上正真道意。

「是，族姓子！諸佛世尊以十六事愍念眾生而懷大哀，常以慈愍未曾忽忘；彼亦無業不懷恐怖。如來所修無

【現代漢語翻譯】現代漢語譯本『您憐憫眾生無盡，垂憐眾人，轉變不可思議的境界。我今天懇請至尊，只願聽聞最上乘的，道法之輪。即使大聖，懷有恩慈，也像拘那鋡（Konagamana，過去佛名），佛陀講說教誨。也像迦葉（Kasyapa，過去佛名），轉動法輪，只願世尊，頒佈宣講經道。譬如天降雨水，滋潤萬物，生長藥草，以及茂盛的五穀；以大慈悲的云，普覆世間，如來如同雨水，帶來正法的甘露。從開始誕生時，口中宣說妙語，聖者自然出現，應當度化眾生。大眾都聚集而來，如飢似渴，只以佛法之味，解除他們的飢渴。』

佛陀說：『是的，族姓子！梵天王勸請如來如此慇勤。而且佛陀證得正覺后，不捨大慈悲，在波羅㮈（Varanasi）仙人所居住的園林中，隨即轉動無上法輪。沙門、婆羅門、諸大魔神、梵天王、世人所不能制服的，所講的經道發出非常之音，告知三千大千世界的比丘拘輪（Koti，晉譯為本際，指事物根本的界限）第一解脫之法。當時世尊宣說了讚頌：

『深奧微妙不可獲得，第一無所作為，拘輪（Koti）解脫本際，不懷有任何結恨。』

『如來說此法輪之經，不可計數無數的人、眾生之類接受教誨，遵循戒律，見到如來興起闡揚大慈悲；無量無限難以計算的眾生，都發起了無上正真道心。

『是的，族姓子！諸佛世尊以十六種事憐憫眾生而懷有大慈悲，常常以慈悲憐憫之心，從未曾忘記；他們也沒有任何業障，不懷有任何恐怖。如來所修的無

【English Translation】 English version 'Your compassion is endless, you have pity on all beings, and you transform the inconceivable. Today, I implore the Most Honored One, wishing only to hear the supreme, Wheel of Dharma. Even if the Great Sage, harbors kindness, It is like Konagamana (a past Buddha), the Buddha speaks teachings. Also like Kasyapa (a past Buddha), Turning the Wheel of Dharma, I only wish the World Honored One, to promulgate and declare the scriptures. It is like the rain from the sky, which nourishes all things, growing herbs, And flourishing grains; with great compassionate clouds, covering the world, The Tathagata is like rain, bringing the nectar of the Right Dharma. From the time of birth, The mouth proclaims wonderful words, the sage naturally appears, and should liberate all beings. The masses all gather, as if hungry and thirsty, only with the taste of Dharma, To relieve their hunger and thirst.』

The Buddha said, 『Yes, son of a noble family! The Brahma King implored the Tathagata so earnestly. Moreover, after the Buddha attained enlightenment, not abandoning great compassion, in the garden where the ascetics resided in Varanasi, he immediately turned the unsurpassed Wheel of Dharma. The Shramanas, Brahmins, great demons, Brahma Kings, and those whom the world cannot subdue, the teachings spoken emitted an extraordinary sound, informing the monks of the three thousand great thousand worlds of Koti (translated as 'original limit' in Jin, referring to the fundamental boundary of things), the first method of liberation. At that time, the World Honored One proclaimed a verse of praise:

'Profound and subtle, unattainable, the first without action, Koti is liberated from the original limit, without harboring any resentment.'

『The Tathagata spoke this scripture of the Wheel of Dharma, countless people and beings received teachings, followed the precepts, and saw the Tathagata arise and expound great compassion; countless and immeasurable beings, all generated the unsurpassed and true aspiration for enlightenment.

『Yes, son of a noble family! The Buddhas, World Honored Ones, with sixteen matters, have compassion for beings and harbor great compassion, always with compassionate pity, never forgetting; they also have no karmic obstacles, and harbor no fear. The Tathagata's cultivation of the un-

極之哀不可稱載，為一一人而造立行，江河沙劫忍在地獄初不退還，以是方便使諸眾生隨律受教賢聖之法。以此比像如來至真為諸眾生——各各一一受形命者——為一一人各各恒河沙劫忍于地獄勤苦之患，欲使眾人隨律受教入賢聖法。如來不以懈倦而厭，不違大哀。族姓子知！諸佛世尊愍哀眾生巍巍如是，常懷大哀。

「又，族姓子！諸弟子、眾聲聞種類志懷恐懼，其所愍哀畏怖如魚，慈猶肌膚；菩薩之慈猶如骨髓；諸佛世尊懷無極哀，常當勸助求于佛慧——化聲聞哀令入道心、奉菩薩哀——諸佛世尊決于道慧故懷大哀。聲聞哀者察于慈心，瞻察開化為菩薩哀，究盡啟導為佛大哀；厭造立行為聲聞哀，精勤轉上為菩薩哀，超越諸行為佛大哀。是，族姓子！諸佛世尊而於眾生常懷大哀，一劫、百劫、千億萬劫為一人故住在世間，劫數難計不可稱載，而於泥洹不永滅度也，必當濟之故。族姓子！當解知此，其佛大聖如來至真在於眾生而懷大哀。」

大哀經宣劫世品第九

佛言：「族姓子！乃往過去久遠之世，不可計會、無能稱載、長遠懸曠不可議劫，爾乃有佛名栴檀香如來、至真、等正覺而出乎世。世界曰香土，劫號上香，其佛壽命千二百六十八萬六千歲，其聲聞眾亦八百六十八萬六千人，諸菩薩眾不

【現代漢語翻譯】現代漢語譯本極度的悲哀無法用言語來形容，爲了每一個眾生而建立修行，在如同恒河沙數般的劫難中忍受地獄之苦，最初也不退轉，用這種方便法門使一切眾生遵循戒律，接受教誨，進入賢聖的法門。以此來比喻，如來至真爲了眾生——每一個受形體和生命的人——爲了每一個人，都各自在恒河沙數般的劫難中忍受地獄的勤苦之患，想要使眾人遵循戒律，接受教誨，進入賢聖的法門。如來不會因為懈怠而厭倦，也不會違背大悲心。善男子，你要知道！諸佛世尊憐憫眾生是如此的偉大，常常懷有大悲心。又，善男子！諸弟子、聲聞眾等心懷恐懼，他們所憐憫的畏懼就像魚一樣，慈悲心就像面板；菩薩的慈悲心就像骨髓；諸佛世尊懷有無盡的悲哀，常常應當勸勉幫助眾生求取佛的智慧——化解聲聞的悲哀，使他們進入道心，奉行菩薩的悲哀——諸佛世尊決斷于道慧，所以懷有大悲心。聲聞的悲哀是觀察慈悲心，瞻仰觀察開化為菩薩的悲哀，最終引導為佛的大悲哀；厭倦建立修行是聲聞的悲哀，精勤向上轉進是菩薩的悲哀，超越一切修行是佛的大悲哀。是這樣的，善男子！諸佛世尊對於眾生常常懷有大悲心，爲了一個人，在一劫、百劫、千億萬劫中住在世間，劫數難以計算，無法用言語來形容，而不會永遠滅度進入涅槃，必定要救度他們。善男子！應當理解知道這些，佛的大聖如來至真對於眾生懷有大悲心。《大哀經》宣劫世品第九佛說：『善男子！在過去久遠不可計數、無法稱量、長遠懸曠不可思議的劫數之前，那時有一佛名為栴檀香如來（Chandana-gandha Tathagata，旃檀香如來），至真、等正覺出現於世。世界名為香土（Gandha-bhumi），劫號上香（Uttama-gandha），那佛的壽命有一千二百六十八萬六千歲，他的聲聞弟子也有八百六十八萬六千人，菩薩眾不可計數。』

【English Translation】 English version The extreme sorrow cannot be described, for each and every being, practices are established, enduring the suffering of hell for kalpas like the sands of the Ganges River, never retreating from the beginning, using these expedient means to enable all beings to follow the precepts, receive teachings, and enter the path of the wise and noble. To illustrate this, the Tathagata, the truly enlightened one, for all beings—each and every one who receives form and life—for each individual, endures the diligent suffering of hell for kalpas like the sands of the Ganges River, desiring to enable all to follow the precepts, receive teachings, and enter the path of the wise and noble. The Tathagata does not weary due to laziness, nor does he violate great compassion. Noble son, know this! The Buddhas, the World Honored Ones, pity beings in such a grand manner, always harboring great compassion. Furthermore, noble son! The disciples, the assembly of Sravakas, harbor fear in their hearts, their pity and fear are like that of fish, their compassion is like skin; the compassion of Bodhisattvas is like bone marrow; the Buddhas, the World Honored Ones, harbor boundless sorrow, and should always encourage and assist beings in seeking the wisdom of the Buddha—transforming the sorrow of the Sravakas, enabling them to enter the mind of the path, and practice the compassion of the Bodhisattvas—the Buddhas, the World Honored Ones, are decisive in the wisdom of the path, therefore they harbor great compassion. The sorrow of the Sravakas is to observe compassion, to look upon and observe the opening and transformation into the compassion of the Bodhisattvas, and ultimately to guide towards the great compassion of the Buddha; to be weary of establishing practices is the sorrow of the Sravakas, to diligently advance upwards is the compassion of the Bodhisattvas, to transcend all practices is the great compassion of the Buddha. It is like this, noble son! The Buddhas, the World Honored Ones, always harbor great compassion for beings, for the sake of one person, they dwell in the world for one kalpa, a hundred kalpas, a hundred million kalpas, the number of kalpas is difficult to calculate, cannot be described, and they will not forever enter Nirvana and pass away, they must certainly save them. Noble son! You should understand and know this, the great sage Buddha, the Tathagata, the truly enlightened one, harbors great compassion for beings. The Great Compassion Sutra, Chapter Nine on the Proclamation of Kalpas The Buddha said: 『Noble son! In the past, in immeasurable, uncountable, long, distant, and inconceivable kalpas, there was a Buddha named Chandana-gandha Tathagata (Sandalwood Fragrance Tathagata), the truly enlightened one, the perfectly enlightened one, who appeared in the world. The world was called Gandha-bhumi (Fragrant Land), the kalpa was called Uttama-gandha (Supreme Fragrance), the life span of that Buddha was twelve million six hundred and eighty-six thousand years, his assembly of Sravaka disciples was also eight million six hundred and eighty-six thousand people, and the assembly of Bodhisattvas was countless.』

可稱限。其如來至真有一毛孔所演妙香薰週三千大千世界，其熏巍巍，資美難量。彼佛世界曾無穢氣，其土所有墻壁、樹木、山陵、溪谷、所有形色，以如來香皆被蒙熏，香氣芬馥不可為喻。以故，世界名曰香土。其有人、眾生，彼佛土皆悉被荷如來聖香，使身、口、意不被殃釁；若有出家在其佛所作沙門者，聞此妙香皆得四禪。其土已更曾與千佛悉同一字，號曰栴檀香。以故，其劫名曰上香。

「栴檀香作佛事竟，然後乃當取般涅槃。臨滅度時察眾生界，何許是人，吾應當化，令隨律教？則道眼見有想無想天而有所化異人——宿世曾以殖眾德本，志在微妙，佛應所化——在彼天上八萬四千劫，在於彼竟乃生人間，無有欲塵，聞大乘德，當發無上正真道意志不退轉。時栴檀香如來至真以權方便、懷抱大哀故示因緣，告諸比丘：『今是吾時，當般泥洹，欲取滅度。』於時，其佛興隆大哀，有三昧名曰無厭定意正受，現大滅度，然後廣佈舍利，靡不周接。其正法住千八百四十八萬四千歲，斯法開化多所救濟。當爾之世無有像法，彼佛世尊以三昧力等以神足，建立神聖八萬四千劫，在彼沒形而不自現。

「如是，族姓子！於八萬四千劫多所開化。其彼天人在有想無想天竟八萬四千劫壽已，還生人間，生尊者家，

【現代漢語翻譯】現代漢語譯本：可以稱量其界限。那位如來至真佛，他身上一個毛孔所散發出的奇妙香氣，能夠熏遍三千大千世界，那香氣巍峨壯麗，美好得難以估量。那個佛的世界裡從來沒有污穢之氣，那裡的所有墻壁、樹木、山陵、溪谷，所有有形之物，都被如來的香氣所籠罩薰染，香氣芬芳濃郁，無法用言語來比喻。因此，這個世界被稱為香土。那裡的人和眾生，都被如來的聖香所沐浴，使得身、口、意不被罪惡所沾染；如果有出家的人在那位佛的座下做沙門，聞到這奇妙的香氣，都能獲得四禪的境界。那個佛土曾經與一千位佛都使用同一個名字，號為栴檀香（Sandalwood Fragrance）。因此，那個劫被稱為上香（Supreme Fragrance）。栴檀香佛完成佛事之後，才應當進入般涅槃（Parinirvana）。臨近滅度時，他觀察眾生界，哪裡有人，他應當去教化，使他們遵循戒律教誨？於是，他以道眼看到有想無想天（Realms of Thought and Non-Thought）中有可以教化的特殊之人——他們前世曾經種下許多善德的根本，志向在於微妙的佛法，佛應當去教化他們——他們在那個天上待了八萬四千劫，在那個天界結束后才轉生到人間，沒有慾望的塵垢，聽到大乘佛法的功德，就會發起無上正真道（Anuttara-samyak-sambodhi）的意志，永不退轉。當時，栴檀香如來至真佛以權巧方便、懷抱大慈大悲的緣故，示現因緣，告訴眾比丘：『現在是我的時機，應當進入般涅槃，想要取滅度。』這時，那位佛興起大慈悲心，進入一種名為無厭定意（Samadhi of Unwavering Intention）的正定，示現大滅度，然後廣泛地分佈舍利，沒有不周到的地方。他的正法住世一千八百四十八萬四千歲，這個佛法開化救濟了許多眾生。在那個時代沒有像法（Counterfeit Dharma），那位佛世尊以三昧的力量，等同於神足，建立神聖的八萬四千劫，在那期間隱沒形體而不顯現。像這樣，族姓子！在八萬四千劫中開化了許多眾生。那些天人在有想無想天度過八萬四千劫的壽命后，又轉生到人間，出生在尊貴的人家，

【English Translation】 English version: Its limits can be measured. That Tathagata, the Truly Enlightened One, has a single pore that emits a wondrous fragrance that permeates the three thousand great thousand worlds. The fragrance is majestic and its beauty is immeasurable. In that Buddha's world, there is never any foul odor. All the walls, trees, mountains, valleys, and all forms are enveloped and permeated by the Tathagata's fragrance. The fragrance is so rich and fragrant that it cannot be described. Therefore, that world is called the Land of Fragrance. The people and beings there are all bathed in the Tathagata's sacred fragrance, so that their bodies, mouths, and minds are not tainted by evil. If there are those who have left home and become Shramanas (monastics) under that Buddha, upon hearing this wondrous fragrance, they all attain the four Dhyanas (meditative absorptions). That land has shared the same name with a thousand Buddhas, called Chandana-gandha (Sandalwood Fragrance). Therefore, that kalpa (eon) is called Supreme Fragrance. After Chandana-gandha Buddha completes his Buddha-work, he will then enter Parinirvana (final liberation). As he approaches his passing, he observes the realms of beings, where are the people he should teach, so that they may follow the precepts and teachings? Then, with his divine eye, he sees that in the realms of thought and non-thought there are special beings who can be taught—those who in past lives have planted the roots of many virtues, whose aspirations are for the subtle Dharma, and whom the Buddha should teach. They will remain in those heavens for eighty-four thousand kalpas, and after that, they will be reborn in the human realm, free from the dust of desire. Upon hearing the virtues of the Mahayana (Great Vehicle), they will generate the will for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) and never regress. At that time, Chandana-gandha Tathagata, the Truly Enlightened One, through skillful means and with great compassion, reveals the conditions and tells the Bhikshus (monks): 'Now is my time, I should enter Parinirvana, I wish to attain extinction.' Then, that Buddha arises with great compassion, enters a Samadhi (meditative concentration) called the Samadhi of Unwavering Intention, manifests the great extinction, and then widely distributes his relics, without leaving anyone out. His true Dharma will remain for one billion eight hundred forty-eight million four hundred thousand years. This Dharma will enlighten and save many beings. In that era, there will be no Counterfeit Dharma. That Buddha, the World Honored One, through the power of Samadhi, equal to his divine powers, establishes a sacred period of eighty-four thousand kalpas, during which he conceals his form and does not appear. Thus, son of good family! In eighty-four thousand kalpas, he enlightened many beings. Those devas (gods) in the realms of thought and non-thought, after completing their lifespan of eighty-four thousand kalpas, are reborn in the human realm, into noble families,

年適八歲。是栴檀香如來至真乃從三昧起，在尊者家顯佛身形住諸子前——又其家中餘人不睹——八歲童子獨見之耳。其童子者曾志大乘，如應說法演家患難，咨嗟大道不可稱載。於時童子至心淳和，發於無上正真道意，尋時得成不退轉法。佛見彼心則授其決：過七萬二千阿僧祇劫，當成無上正真之道為最正覺，名曰寶上如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐。其餘人者不聞授決，獨此童子一身知耳，本應器故。時萬二千天子聞所授決，淑淳一心發無上正真道意，各自興愿：『寶上如來成正覺時，吾等當生於彼佛土，其佛所說必當如願，生乎彼土寶上佛所。』

「時栴檀香佛授諸菩薩莂已乃就泥洹而取滅度，諸天、人民供養舍利。故，族姓子！諸佛世尊大哀具足，巍巍若斯，非聲聞、緣覺地所能及。

「又，族姓子！諸佛聖教若斷絕時，故尋復續立，諸天中天所發眾祐其等功德益加熾盛，所化轉茂至不滅度，思報功祚終不相違而亡失也。」

如來講此大哀誼時，于大會中三分江河沙等眾生之類皆發無上正真道意，減半江河沙等諸菩薩眾逮柔順法忍，江河沙等諸菩薩眾成立大哀，逮得總持如佛世尊，又其法忍名阿惟顏，逮成此忍。

於時眾會聞

【現代漢語翻譯】現代漢語譯本：當時，這個孩子八歲。栴檀香如來（Chandana-gandha Tathagata，意為旃檀香氣的如來）從三昧（samadhi，意為禪定）中起身，在尊者家中顯現佛身，站在孩子們面前——而家中其他人卻看不見——只有這個八歲的孩子看見了。這個孩子曾立志于大乘（Mahayana，意為大乘佛教），如理說法，講述世間的苦難，讚歎大道不可思議。當時，這個孩子至誠淳樸，發起了無上正真道意，隨即成就了不退轉法。佛陀見到他的心意，就給他授記：經過七萬二千阿僧祇劫（asamkhya kalpa，意為無數大劫），當成就無上正真之道，成為最正覺（samyak-sambuddha，意為正等正覺），名號為寶上如來（Ratnottama Tathagata，意為寶中最上的如來）、至真（Tathagata，如來）、等正覺（samyak-sambuddha，正等正覺）、明行成為（vidya-carana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（lokavid，知世間）、無上士（anuttara-purusa，無上丈夫）、道法御（purusa-damya-sarathi，調御丈夫）、天人師（sasta deva-manusyanam，天人導師），為佛（Buddha，佛陀）、眾祐（Bhagavat，世尊）。其餘的人沒有聽到授記，只有這個孩子自己知道，因為他本是堪受法器。當時，一萬二千天子聽到授記，純潔一心，發起了無上正真道意，各自發愿：『寶上如來成正覺時，我們應當往生到他的佛土，他所說的法必定如我們所愿，往生到寶上佛的國土。』「當時，栴檀香佛給諸菩薩授記后，就進入涅槃（nirvana，意為寂滅）而取滅度，諸天、人民供養他的舍利。所以，族姓子！諸佛世尊的大悲具足，巍巍如此，不是聲聞（sravaka，意為聽聞佛法而修行者）、緣覺（pratyekabuddha，意為獨自覺悟者）的境界所能達到的。「又，族姓子！諸佛的聖教如果斷絕，就會重新延續建立，諸天中天所發出的眾祐，其功德更加熾盛，所教化的眾生更加繁茂，直到不滅度，思報功德的願望終究不會相違背而消失。」如來講說這大悲的意義時，在大會中，三分江河沙（ganga-sand，意為恒河沙）等數量的眾生都發起了無上正真道意，減半江河沙等數量的諸菩薩眾獲得了柔順法忍（ksanti，意為忍辱），江河沙等數量的諸菩薩眾成就了大悲，獲得了總持（dharani，意為總攝憶持），如同佛世尊一樣，他們所獲得的法忍名為阿惟顏（avaivartika，意為不退轉），成就了這種忍。當時，眾會聽聞了這些。

【English Translation】 English version: At that time, the child was eight years old. Chandana-gandha Tathagata (the Tathagata of sandalwood fragrance), having arisen from samadhi (meditative absorption), manifested his Buddha-body in the house of the venerable one, standing before the children—while the others in the house did not see it—only this eight-year-old child saw it. This child had previously aspired to the Mahayana (the Great Vehicle), expounding the Dharma as it should be, speaking of the sufferings of the world, and praising the Great Path as immeasurable. At that time, this child, with a sincere and pure heart, generated the intention for the unsurpassed, true, and right path, and immediately attained the Dharma of non-retrogression. The Buddha, seeing his intention, then gave him a prediction: after seventy-two thousand asamkhya kalpas (incalculable eons), he would attain the unsurpassed, true, and right path, becoming the most perfectly enlightened one (samyak-sambuddha), named Ratnottama Tathagata (the Tathagata of the supreme jewel), Tathagata (Thus Gone), samyak-sambuddha (perfectly enlightened), vidya-carana-sampanna (perfect in knowledge and conduct), Sugata (Well-Gone), lokavid (knower of the world), anuttara-purusa (unexcelled person), purusa-damya-sarathi (tamer of men), sasta deva-manusyanam (teacher of gods and humans), Buddha (the Awakened One), and Bhagavat (the Blessed One). The others did not hear the prediction, only this child knew it, because he was a vessel fit for the Dharma. At that time, twelve thousand devas (gods) heard the prediction, with pure and unified minds, generated the intention for the unsurpassed, true, and right path, and each made a vow: 『When Ratnottama Tathagata attains perfect enlightenment, we shall be born in his Buddha-land, and the Dharma he speaks will surely be as we wish, and we shall be born in the land of Ratnottama Buddha.』「Then, Chandana-gandha Buddha, having given predictions to the Bodhisattvas, entered nirvana (extinction) and attained parinirvana (final extinction), and the devas and people made offerings to his relics. Therefore, son of a noble family! The great compassion of the Buddhas, the World-Honored Ones, is complete and majestic, and cannot be reached by the level of sravakas (hearers) or pratyekabuddhas (solitary realizers). 「Moreover, son of a noble family! If the sacred teachings of the Buddhas are cut off, they are then re-established and continued, and the blessings issued by the devas, the gods of gods, their merits become even more intense, and the beings they transform become even more abundant, until they do not pass into extinction, and the desire to repay their kindness will never be contrary or lost.」 When the Buddha spoke of the meaning of this great compassion, in the assembly, beings equal to three parts of the sands of the Ganges River generated the intention for the unsurpassed, true, and right path, and Bodhisattvas equal to half the sands of the Ganges River attained the kshanti (patience) of compliance with the Dharma, and Bodhisattvas equal to the sands of the Ganges River achieved great compassion, attained dharani (retention), like the Buddha, the World-Honored One, and the patience they attained was called avaivartika (non-retrogression), and they achieved this patience. At that time, the assembly heard these words.

說此言，歡喜踴躍善心生焉，俱共咨嗟世尊之德，便雨天華供養世尊，樂器自鳴，當是之時莫不亙然。

大哀經處處品第十

佛告族姓子：「何謂如來所作事業？如來事業有三十二。何謂三十二？則以佛無上之慧，處處如有知、非處如有知，有限、無限，有為、無為，靡不通達。彼何謂處？何謂無處？所言非處，無家救濟——身行惡、口言惡、心念惡——欲得可意、所欲必獲、歡悅之報、生於善處，未之有也。所謂處處如有，所望得護——身行善、口言善、心念善——欲得可意、歡悅安隱、恩德之報歸於善處，此事必果。

「其慳貪者欲得財富、犯于禁戒而作眾惡望生天人、懷毒瞋恚欲求端正、懈怠得道、其志迷亂眩惑放逸欲入寂滅、其懷邪智馳騁不正欲得壞除掛礙正處懷來真正，此不可果。施望大富、持戒生人、忍辱端正、精進得度、禪定入寂、正慧聖達，蠲除掛礙所止之處，此事必果。

「又復豫知其犯逆者心不存定、禁戒清凈心常寂然；如行顛倒不能逮得柔順法忍、如篤信空逮得法忍；如狐疑者心不休息、如除結網心得止息。

「知于女人不以此身成轉輪王、天帝、梵天、魔王之主；在世尊前，佛知于女人轉女形已成轉輪王、釋梵、魔天、在世為佛。

「如轉輪王以正治

【現代漢語翻譯】現代漢語譯本：

他們說了這些話，歡喜踴躍，善心生起，都一起讚歎世尊的功德，便降下天花供養世尊，樂器也自動鳴響，當時沒有不感到遍滿的。

《大哀經》處處品第十

佛告訴族姓子：『什麼是如來所做的事業？如來的事業有三十二種。什麼是三十二種？就是以佛無上的智慧，對於處與非處，有限與無限，有為與無為，沒有不通達的。什麼是處？什麼是非處？所說的非處，就是沒有救濟之處——身行惡、口言惡、心念惡——想要得到如意、所求必得、歡悅的果報、生於善處，這是不可能的。所說的處處都有，就是所希望的都能得到護佑——身行善、口言善、心念善——想要得到如意、歡悅安穩、恩德的果報歸於善處，這件事必定會實現。

『那些慳貪的人想要得到財富、違犯禁戒而做各種惡事卻希望生到天界，懷有毒害瞋恚之心卻想要得到端正的相貌，懈怠卻想要得道，心志迷亂迷惑放縱卻想要進入寂滅，懷有邪知邪見、行為不正卻想要去除障礙、得到真正的歸宿，這是不可能實現的。佈施的人希望得到大富、持戒的人希望生到人道、忍辱的人希望得到端正的相貌、精進的人希望得到解脫、禪定的人希望進入寂滅、具有正慧的人希望達到聖境，去除障礙，到達所應到達的地方，這件事必定會實現。

『又預先知道那些犯逆的人心不定，持守禁戒清凈的人心常寂靜；就像行為顛倒的人不能獲得柔順法忍，就像篤信空性的人獲得法忍；就像狐疑不決的人心不能止息，就像去除結網的人心能止息。

『知道女人不能以這個身體成就轉輪王（統治世界的理想君主）、天帝（帝釋天）、梵天（色界天的最高統治者）、魔王（欲界天的統治者）；在世尊面前，佛知道女人轉為女身之後可以成就轉輪王、釋梵、魔天，在世間成佛。

『就像轉輪王以正法治理國家，' English version:

Having spoken these words, they were filled with joy and elation, and good intentions arose. Together, they praised the virtues of the World Honored One (Shìzūn), and then rained down heavenly flowers as offerings to the World Honored One. Musical instruments played by themselves, and at that time, there was nothing that was not pervaded by this.

Chapter Ten: Everywhere in the Great Compassion Sutra

The Buddha told the clansman: 『What are the deeds performed by the Tathagata (Rúlái)? The Tathagata has thirty-two deeds. What are the thirty-two? It is that with the unsurpassed wisdom of the Buddha, he is thoroughly aware of what is appropriate and inappropriate, limited and unlimited, conditioned and unconditioned. What is appropriate? What is inappropriate? What is called inappropriate is that there is no salvation—those who act evilly with their body, speak evilly with their mouth, and think evilly with their mind—desiring to obtain what is pleasing, to have their desires fulfilled, to receive the reward of joy, and to be born in a good place, this is not possible. What is called appropriate is that what is hoped for can be protected—those who act virtuously with their body, speak virtuously with their mouth, and think virtuously with their mind—desiring to obtain what is pleasing, joyful peace, and the reward of grace returning to a good place, this will certainly be achieved.

『Those who are stingy desire to obtain wealth, violate precepts and commit various evils, yet hope to be born in the heavens; those who harbor poisonous anger desire to obtain a handsome appearance; those who are lazy desire to attain the Way; those whose minds are confused, deluded, and unrestrained desire to enter Nirvana; those who harbor wrong views and act improperly desire to remove obstacles and obtain true refuge, this is not possible. Those who give alms hope to become wealthy, those who uphold precepts hope to be born as humans, those who practice patience hope to obtain a handsome appearance, those who are diligent hope to attain liberation, those who practice meditation hope to enter Nirvana, those who have right wisdom hope to attain sainthood, removing obstacles and reaching the place where they should be, this will certainly be achieved.

『Furthermore, it is known beforehand that those who commit rebellious acts have unstable minds, while those who uphold pure precepts have minds that are always tranquil; just as those who act perversely cannot attain the forbearance of gentleness, just as those who firmly believe in emptiness attain the forbearance of the Dharma; just as those who are doubtful cannot rest their minds, just as those who remove the net of attachments can rest their minds.

『It is known that women cannot, with this body, become a Chakravartin King (Zhǎnlúnwáng) (an ideal ruler who governs the world), a Deva King (Tiāndì) (Shakra), a Brahma King (Fàntiān) (the highest ruler of the Form Realm), or a Mara King (Mówáng) (the ruler of the Desire Realm); in the presence of the World Honored One, the Buddha knows that women, after transforming their female form, can become a Chakravartin King, Shakra, a Mara King, and become a Buddha in the world.

『Just as a Chakravartin King governs the country with righteousness,』

【English Translation】 Having spoken these words, they were filled with joy and elation, and good intentions arose. Together, they praised the virtues of the World Honored One, and then rained down heavenly flowers as offerings to the World Honored One. Musical instruments played by themselves, and at that time, there was nothing that was not pervaded by this. Chapter Ten: Everywhere in the Great Compassion Sutra The Buddha told the clansman: 『What are the deeds performed by the Tathagata? The Tathagata has thirty-two deeds. What are the thirty-two? It is that with the unsurpassed wisdom of the Buddha, he is thoroughly aware of what is appropriate and inappropriate, limited and unlimited, conditioned and unconditioned. What is appropriate? What is inappropriate? What is called inappropriate is that there is no salvation—those who act evilly with their body, speak evilly with their mouth, and think evilly with their mind—desiring to obtain what is pleasing, to have their desires fulfilled, to receive the reward of joy, and to be born in a good place, this is not possible. What is called appropriate is that what is hoped for can be protected—those who act virtuously with their body, speak virtuously with their mouth, and think virtuously with their mind—desiring to obtain what is pleasing, joyful peace, and the reward of grace returning to a good place, this will certainly be achieved. 『Those who are stingy desire to obtain wealth, violate precepts and commit various evils, yet hope to be born in the heavens; those who harbor poisonous anger desire to obtain a handsome appearance; those who are lazy desire to attain the Way; those whose minds are confused, deluded, and unrestrained desire to enter Nirvana; those who harbor wrong views and act improperly desire to remove obstacles and obtain true refuge, this is not possible. Those who give alms hope to become wealthy, those who uphold precepts hope to be born as humans, those who practice patience hope to obtain a handsome appearance, those who are diligent hope to attain liberation, those who practice meditation hope to enter Nirvana, those who have right wisdom hope to attain sainthood, removing obstacles and reaching the place where they should be, this will certainly be achieved. 『Furthermore, it is known beforehand that those who commit rebellious acts have unstable minds, while those who uphold pure precepts have minds that are always tranquil; just as those who act perversely cannot attain the forbearance of gentleness, just as those who firmly believe in emptiness attain the forbearance of the Dharma; just as those who are doubtful cannot rest their minds, just as those who remove the net of attachments can rest their minds. 『It is known that women cannot, with this body, become a Chakravartin King (an ideal ruler who governs the world), a Deva King (Shakra), a Brahma King (the highest ruler of the Form Realm), or a Mara King (the ruler of the Desire Realm); in the presence of the World Honored One, the Buddha knows that women, after transforming their female form, can become a Chakravartin King, Shakra, a Mara King, and become a Buddha in the world. 『Just as a Chakravartin King governs the country with righteousness,』

國，慈愍萬民，不行邪惡；民知轉輪王不行抂橫、以邪治邦、侵怨萬民。

「知郁單越人終不犯惡墮苦地獄，知其域人必生天上快樂之處。

「知殺生者欲得長壽、盜竊不失、淫妷化生、妄言求辯、醉酒不亂、兩舌求和、惡口咨嗟、綺語求名、瞋求好顏、諍頌求安、邪見望度，此事未果。慈人不殺慾望長壽、清廉不盜、慾望不失、貞潔不淫、忠信不欺、聖慧不醉、不鬥彼此、言和不粗、辭質不飾、忍辱不瞋、放舍不貪、正見不邪，必得長壽、財安不失、妻息貞良、口氣香好、黠慧講誼、眷屬和穆、眾人讚揚、聽采其言、財寶豐饒、莫不瞻顏、世世識道，此事悉果。

「豫知八等不得不至於果證也，知得果證得入於時。

「知于道跡不復往來八反生死，又知往還不復三反而周旋；知于往來二反周旋，棄於五陰而取滅度。

「知于不還不復還反歸於此世，知所在處而取滅度。

「知無所著不復牽連而有處所，知無所著無餘終始。

「知賢聖士不捨佛道歸於異學，知賢聖士當歸命佛不信外道。

「又豫睹知菩薩逮得不起法忍，終不退轉還就小乘無所從生法忍，菩薩必成其道不復回還。

「豫知菩薩坐佛樹下不成正覺終不起也，坐于樹下成於無上正真之道必果不疑。

【現代漢語翻譯】現代漢語譯本：國家，慈悲憐憫萬民，不行邪惡；民眾知道轉輪王（擁有統治世界的理想君主）不行欺詐橫暴，不以邪惡治理國家，不侵犯怨恨萬民。知道郁單越（四大洲之一，位於須彌山北）的人最終不會犯惡而墮入痛苦的地獄，知道他們那裡的人必定會生到天上快樂的地方。知道殺生的人想要長壽、盜竊的人想要不失財物、淫亂的人想要化生、妄語的人想要辯才、醉酒的人想要不亂、兩舌的人想要和睦、惡口的人想要讚歎、綺語的人想要名聲、嗔怒的人想要好容顏、爭訟的人想要平安、邪見的人想要解脫，這些事情都不會有結果。慈悲的人不殺生，想要長壽；清廉的人不盜竊，想要不失財物；貞潔的人不淫亂；忠信的人不欺騙；有聖慧的人不醉酒；不鬥爭的人彼此和睦；言語柔和的人不粗暴；言辭質樸的人不虛飾；忍辱的人不嗔怒；放下的人不貪婪；正見的人不邪見，必定會得到長壽、財富安穩不失、妻子兒女貞良、口氣芬芳美好、聰明智慧講求道義、眷屬和睦、眾人讚揚、聽從採納他的意見、財寶豐饒、沒有不瞻仰他的容顏、世世代代認識真理，這些事情都會有結果。預先知道八種人（指須陀洹、斯陀含、阿那含等修行者）不得不證得果位，知道證得果位的人會在何時入滅。知道在道跡上不再往來八次生死，又知道往來不再三次而周旋；知道往來兩次周旋，捨棄五陰（色、受、想、行、識五種構成人身的要素）而進入涅槃。知道不還果位的人不再返回此世，知道在何處入滅。知道無所執著的人不再牽連而有處所，知道無所執著的人沒有餘留的終始。知道賢聖之士不會捨棄佛道而歸於其他學說，知道賢聖之士應當歸命佛陀而不相信外道。又預先看到知道菩薩獲得無生法忍（對一切法不生不滅的真理的領悟），最終不會退轉而回到小乘，不會從無生法忍中產生退轉，菩薩必定成就佛道而不再退回。預先知道菩薩坐在菩提樹下如果不能成就正覺，最終不會起身，坐在樹下成就無上正真之道必定會實現，不會有疑惑。

【English Translation】 English version: The country, with compassion for all people, does not engage in evil; the people know that the Chakravartin King (an ideal monarch who rules the world) does not act deceitfully or violently, does not govern the country with evil, and does not infringe upon or resent the people. Knowing that the people of Uttarakuru (one of the four continents, located north of Mount Sumeru) will ultimately not commit evil and fall into the painful hells, knowing that the people there will surely be born in the happy heavens. Knowing that those who kill desire longevity, those who steal desire not to lose their wealth, those who are promiscuous desire to be born miraculously, those who lie desire eloquence, those who get drunk desire not to be confused, those who speak with a forked tongue desire harmony, those who speak harshly desire praise, those who use flowery language desire fame, those who are angry desire a good appearance, those who quarrel desire peace, and those who hold wrong views desire liberation—these things will not come to fruition. Compassionate people do not kill, desiring longevity; honest people do not steal, desiring not to lose their wealth; chaste people are not promiscuous; faithful people do not deceive; wise people do not get drunk; non-contentious people are harmonious with each other; gentle speakers are not harsh; plain speakers are not deceptive; patient people are not angry; those who let go are not greedy; and those with right views are not wrong—they will surely attain longevity, secure wealth, virtuous wives and children, fragrant breath, wisdom and righteousness, harmonious families, the praise of the people, the acceptance of their advice, abundant wealth, the admiration of all, and the understanding of the truth in every lifetime—these things will all come to fruition. Knowing in advance that the eight types of people (referring to practitioners such as Srotapanna, Sakadagamin, Anagamin, etc.) will inevitably attain the fruit of their practice, knowing when those who have attained the fruit will enter Nirvana. Knowing that on the path of practice, one will no longer go through eight cycles of birth and death, and knowing that one will no longer go through three cycles of coming and going; knowing that after two cycles of coming and going, one will abandon the five skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness that constitute a person) and enter Nirvana. Knowing that those who have attained the state of non-returning will not return to this world, knowing where they will enter Nirvana. Knowing that those who are unattached will no longer be bound by any place, knowing that those who are unattached have no beginning or end. Knowing that virtuous and holy people will not abandon the Buddha's path to follow other teachings, knowing that virtuous and holy people should take refuge in the Buddha and not believe in external paths. Also, foreseeing and knowing that Bodhisattvas who have attained the non-arising of Dharma-kshanti (the realization of the truth that all dharmas are neither born nor destroyed) will ultimately not regress to the Hinayana, will not regress from the non-arising of Dharma-kshanti, and that Bodhisattvas will surely achieve Buddhahood and not regress. Knowing in advance that if a Bodhisattva sitting under the Bodhi tree does not attain enlightenment, they will ultimately not rise, and that sitting under the tree and attaining the supreme and true path will surely come to pass, without doubt.

「豫知如來道慧廣遠而無掛礙，欲求如來慧不通達而有蔽礙未之有也，欲令如來聖慧損耗而不周普未之有也，世尊道慧懸曠周接靡不通達。

「豫知假使有人慾見佛心未曾有也，如來心者，天上、天下無能見者，知天上、天下欲見佛頂無能堪任睹佛頂者。

「豫知如來常定心未曾忘，普見一切眾生所念。

「豫知佛心未曾掛礙，心常一定見於本際。

「豫知世尊從本已來而無有失，所說至誠、言滿十方、常無口過。

「豫知欲求世尊使有闕漏，諸佛大聖身行清凈超明月珠、日、月、釋梵，虛空清凈無能及者。

「佛——天中之天——道慧超殊，巍巍無侶，不可為喻。

「是，族姓子！如來處處力無限量，所說無際，所暢文字真諦無欺。」

佛於是頌曰：

「地尚可擘裂，　　空無動使動，　欲使佛所說，　　無能令有處；　丈夫尚能化，　　令空為五色，　世尊所說處，　　無能令有處。　佛之所宣暢，　　上、下並中間，　一切悉至誠，　　莫能令不及；　若說非處處，　　上、下及中間，　此事悉真正，　　終無有變異。　曉了其處處，　　而為講經法，　是故實無虛，　　悉見心志性。　異學外道士，　　所在皆馳逸，　

【現代漢語翻譯】現代漢語譯本『預先知道如來的智慧廣大深遠，沒有絲毫障礙，想要尋求如來的智慧卻不能通達，反而有遮蔽和障礙，這是不可能的。想要讓如來的聖慧有所損耗，不能周遍普及，這也是不可能的。世尊的智慧高遠開闊，周遍接納，沒有不通達的。『預先知道，假使有人想要看見佛的心，這是不可能的。如來的心，天上、天下沒有誰能夠看見。知道天上、天下想要看見佛的頂髻，也沒有誰能夠有資格瞻仰佛的頂髻。『預先知道，如來常常處於禪定之中，心從未曾忘失，普遍看見一切眾生所思所念。『預先知道，佛的心從未曾有任何掛礙，心常處於禪定，見到事物的本源。『預先知道，世尊從最初以來就沒有過失，所說的話真實誠懇，言語遍滿十方，從來沒有口舌之過。『預先知道，想要尋求世尊的過失，讓其有所缺失，這是不可能的。諸佛大聖的身行清凈，超越明月珠、太陽、月亮、釋提桓因（Shakra devanam Indra，帝釋天）和梵天（Brahma），如同虛空般清凈，沒有誰能夠與之相比。『佛——天中之天——他的智慧超凡殊勝，巍峨高大，沒有可以比擬的，無法用言語來形容。『是的，族姓子！如來在任何地方都力量無所畏懼，所說的話沒有邊際，所宣暢的文字真理真實不虛。』佛陀於是說了偈頌：『大地尚且可以被劈裂，虛空無動搖卻能使之動搖，想要讓佛所說的話，沒有實現的可能，這是不可能的；大丈夫尚且能夠變化，讓虛空顯現五種顏色，世尊所說的話，沒有不能實現的可能。佛所宣揚的教法，上、下以及中間，一切都真實誠懇，沒有不能達到的；如果說有不真實的地方，上、下以及中間，這些都是真實不虛的，最終不會有任何改變。明瞭所有的地方，而為眾生講說佛法，因此真實不虛，能夠完全看見眾生的心意和本性。其他學說的外道，所在之處都放縱馳騁，

【English Translation】 English version 『It is foreknown that the Tathagata's (如來) wisdom is vast and profound, without any hindrance. To seek the Tathagata's wisdom and not attain it, but instead have it obscured and hindered, is impossible. To wish that the Tathagata's holy wisdom would be diminished and not be universally pervasive is also impossible. The World Honored One's (世尊) wisdom is lofty and expansive, universally embracing, and there is nothing it does not penetrate.』『It is foreknown that if someone wishes to see the Buddha's (佛) mind, it is impossible. The Tathagata's mind, in the heavens and on earth, no one can see. It is known that in the heavens and on earth, if one wishes to see the Buddha's crown protuberance (頂髻), no one is qualified to behold it.』『It is foreknown that the Tathagata is always in samadhi (定), his mind never forgetting, universally seeing all the thoughts of sentient beings.』『It is foreknown that the Buddha's mind has never been hindered, his mind is always in samadhi, seeing the fundamental nature of things.』『It is foreknown that the World Honored One, from the beginning, has never had any faults. What he says is truthful and sincere, his words fill the ten directions, and he never has any verbal errors.』『It is foreknown that to seek a fault in the World Honored One, to make him have a deficiency, is impossible. The conduct of the Great Sages, the Buddhas, is pure, surpassing the brightness of moon pearls, the sun, the moon, Shakra devanam Indra (釋提桓因), and Brahma (梵天), as pure as the void, and no one can compare to them.』『The Buddha—the God of Gods—his wisdom is extraordinary and supreme, majestic and unparalleled, beyond comparison.』『Yes, son of a noble family! The Tathagata's power is fearless everywhere, what he says is boundless, and the words of truth he proclaims are genuine and not deceptive.』 The Buddha then spoke in verse: 『The earth can still be split, the void, though unmoving, can be made to move. To make the Buddha's words not come to pass, is impossible; a great man can still transform, making the void appear in five colors. What the World Honored One says, there is no possibility of it not coming to pass. What the Buddha proclaims, above, below, and in between, all is truthful and sincere, there is nothing that cannot be reached; if it is said that there is something untrue, above, below, and in between, all of this is true and without any change. Understanding all places, he speaks the Dharma (法) for sentient beings, therefore it is true and not false, and he can completely see the minds and natures of sentient beings. Those of other schools and external paths, wherever they are, they are all unrestrained and wandering,

用不達處處，　　佛正覺無此。　其知處非處，　　隨時度眾生，　諸佛名稱廣，　　尋為說其處。　眾生無應器，　　佛亦觀于彼，　隨時而觀察，　　以何能將養？　是為第一業，　　諸佛殊勝道，　所作無殃釁，　　則以度眾生。　無量不可計，　　說處及非處，　是為大仙力，　　外道無能逮。」

大哀經卷第三大正藏第 13 冊 No. 0398 大哀經

大哀經卷第四

西晉月氏三藏竺法護譯

了三世品第十一

佛復告族姓子：「如來別知當來、過去、今現在諸所行業、所在因緣、處所報應。云何別知？於是如來悉解過去所可作者，諸善報應、若不善事；當來所作善、不善事，報應之方；現在所作亦復如是。當來之世，兩當所作殃釁、功德當悉分野，如來悉知；當來所作與眾殊特、當來所作方損耗者、當來所作有增益者，如來悉知。

「假使現在所立造業而有增益，于當來世而復損耗，如來悉知；設於現業如有損耗，復于當來亦復折減，如來悉知；若於現在有所增益，于當來事亦復增益，如來悉知。

「若於過去修習瑕疵卑賤之業，于當來世又習微妙正士之業，如來悉知。

「其所行者，因薄少功報以大德、或行大業殊異之

【現代漢語翻譯】現代漢語譯本不能到達之處，佛陀的正覺也沒有這些。他知道什麼是正確的，什麼是不正確的，隨時度化眾生。諸佛的名稱廣為人知，他們會尋找並說明這些道理。如果眾生沒有接受佛法的能力，佛陀也會觀察他們。隨時觀察，用什麼方法來引導他們？這是第一要務，是諸佛殊勝的道路。所作所為沒有災禍，以此來度化眾生。無量無邊，不可計數，說明什麼是正確的，什麼是不正確的。這是大仙的力量，外道無法企及。

《大哀經》卷第三大正藏第 13 冊 No. 0398 《大哀經》

《大哀經》卷第四

西晉月氏三藏竺法護譯

了三世品第十一

佛陀又告訴族姓子：『如來分別知道未來、過去、現在所做的一切行為、因緣、處所和報應。如何分別知道呢？如來完全瞭解過去所做的事情，無論是善報還是不善之事；未來所做的善事和不善事，以及報應的方式；現在所做的事情也是如此。在未來，善惡行為的報應都會清楚地顯現，如來完全知道；未來所做的事情與衆不同，未來所做的事情會減少，未來所做的事情會增加，如來完全知道。』

『假設現在所做的行為有所增加，但在未來世卻會減少，如來完全知道；假設現在的行為有所減少，在未來也會減少，如來完全知道；如果現在有所增加，在未來也會增加，如來完全知道。』

『如果過去修習了有瑕疵和卑賤的行為，在未來世又修習了微妙和正士的行為，如來完全知道。』

『他們所做的事情，因為微小的功德而得到大的回報，或者做了大的事業卻得到不同的結果，'

【English Translation】 English version Where it cannot reach, the Buddha's perfect enlightenment does not have this. He knows what is right and what is wrong, and he liberates sentient beings at all times. The names of all Buddhas are widely known, and they seek and explain these principles. If sentient beings do not have the capacity to receive the Dharma, the Buddha will also observe them. Observing at all times, what method can be used to guide them? This is the first priority, the supreme path of all Buddhas. What is done has no calamity, and it is used to liberate sentient beings. Immeasurable and countless, explaining what is right and what is wrong. This is the power of the great sage, which external paths cannot attain.

The Great Compassion Sutra, Volume 3 Taisho Tripitaka Volume 13, No. 0398, The Great Compassion Sutra

The Great Compassion Sutra, Volume 4

Translated by Dharmaraksa of the Yuezhi during the Western Jin Dynasty

Chapter 11: Understanding the Three Times

The Buddha further told the clansman: 'The Tathagata separately knows all the actions, causes, conditions, places, and retributions of the future, past, and present. How does he separately know? The Tathagata fully understands what was done in the past, whether it was good retribution or bad deeds; the good and bad deeds to be done in the future, and the ways of retribution; what is done in the present is also the same. In the future, the retributions of good and bad actions will be clearly manifested, and the Tathagata fully knows; what will be done in the future is different from others, what will be done in the future will decrease, what will be done in the future will increase, the Tathagata fully knows.'

'Suppose that the actions done in the present increase, but in the future they will decrease, the Tathagata fully knows; suppose that the actions in the present decrease, and in the future they will also decrease, the Tathagata fully knows; if there is an increase in the present, there will also be an increase in the future, the Tathagata fully knows.'

'If in the past one practiced flawed and lowly actions, and in the future one practices subtle and righteous actions, the Tathagata fully knows.'

'What they do, because of small merits they receive great rewards, or they do great deeds but receive different results,'

德致超異功不可稱載，或以聲聞之故而有施與、或緣覺故、或佛道故因其施與，如來悉知。

「若於現在所遭苦痛若過安隱、若現作安或現得苦、或現在作惡尋遭惱患、或現作惡未來致樂、或現作善輒獲安報，如來悉知。

「一切眾生過去、當來、今現在罪福因緣、所致報應，此皆如審而無有異，罪、福之應亦無殊別，如來悉知。

「以知之故則為如本而為說法，是為如來第二之業。」

佛於是頌曰：

「如來曉因緣，　　明眼別報應，　三世無掛礙，　　知眾生所行。　因當報安樂，　　福趣天、世人，　緣其致苦患、　　安住悉知之。　善、惡所造業，　　因獲其果實，　安住亦了此，　　如明珠在掌。　或為少事業，　　所獲無限量，　是廣、若薄淺，　　佛悉知本末。　或為聲聞施、　　若住緣覺乘、　立於最勝業，　　安住悉知之。　所因造苦行，　　或覆成安樂、　從樂而獲苦，　　因覆住于業、　或復苦惡行，　　反成住於樂、　或有行善、惡，　　報以苦勝患、　或從苦致苦、　　從樂而作樂，　罪、福為自然，　　佛悉知報應。　三世所展轉，　　眾生因緣報，　佛了以聖慧，　　不虛無有異。」

大哀經了眾生所品第十二

【現代漢語翻譯】現代漢語譯本如來的功德極其殊勝，無法衡量和描述。無論是爲了聲聞（shravaka，聽聞佛法教誨而修行的人）的緣故而佈施，還是爲了緣覺（pratyekabuddha，獨自覺悟的人）的緣故，或是爲了佛道（buddhayana，成佛之道）的緣故而佈施，如來都完全知曉。『如果眾生現在所遭受的痛苦，或者超越安穩，或者現在處於安穩卻又遭受痛苦，或者現在作惡立刻遭受煩惱，或者現在作惡未來卻得到快樂，或者現在行善立刻獲得安樂的回報，如來都完全知曉。』『一切眾生過去、未來、現在所造的罪業和福德的因緣，以及由此導致的報應，這些如來都如實審察，沒有絲毫差異。罪業和福德的報應也沒有任何不同，如來都完全知曉。』『因為知曉這些，所以如來能根據實情說法，這是如來的第二種事業。』佛陀於是說了偈頌：『如來明曉因緣，明眼辨別報應，對三世沒有掛礙，知曉眾生所行。因果報應帶來安樂，福德使人趣向天界和人間，因緣導致痛苦和煩惱，如來安住於此並完全知曉。善惡所造的業，會獲得相應的果實，如來安住於此也完全了知，如同明珠在手掌中一樣清晰。或者爲了少許事業，所獲得的果報卻無窮無盡，無論是廣大還是微薄淺顯，佛陀都完全知曉其本末。或者爲了聲聞而佈施，或者爲了緣覺乘而修行，或者立於最殊勝的佛道，如來安住於此並完全知曉。所造的苦行，或者最終成就安樂，或者從安樂中獲得痛苦，因果報應又安住于業力之中。或者造作痛苦的惡行，反而最終安住于快樂，或者有行善或作惡，卻以痛苦的煩惱作為回報。或者從痛苦中得到痛苦，或者從快樂中得到快樂，罪業和福德的報應是自然而然的，佛陀完全知曉這些報應。三世所輾轉的，眾生因緣果報，佛陀以聖慧完全了知，真實不虛，沒有絲毫差異。』《大哀經》眾生所品第十二

【English Translation】 English version The merits of the Tathagata (Tathagata, one of the titles of the Buddha) are exceedingly extraordinary, beyond measure and description. Whether giving is done for the sake of a Shravaka (shravaka, a disciple who hears and practices the teachings), or for the sake of a Pratyekabuddha (pratyekabuddha, one who attains enlightenment on their own), or for the sake of the Buddhayana (buddhayana, the path to Buddhahood), the Tathagata knows all. 'If beings are currently experiencing suffering, or are beyond peace, or are currently in peace yet experience suffering, or currently do evil and immediately suffer affliction, or currently do evil but will receive happiness in the future, or currently do good and immediately receive a reward of peace, the Tathagata knows all.' 'All beings' past, future, and present causes and conditions of sin and merit, and the resulting retributions, the Tathagata examines these as they truly are, without any difference. The retributions of sin and merit are also not different, the Tathagata knows all.' 'Because of knowing these, the Tathagata can teach according to the truth, this is the second activity of the Tathagata.' The Buddha then spoke in verses: 'The Tathagata understands causes and conditions, clearly discerns retributions, has no attachment to the three times, and knows the actions of beings. The law of cause and effect brings peace and happiness, merit leads to the heavens and the human realm, conditions lead to suffering and affliction, the Tathagata abides in this and knows all. The karma created by good and evil will obtain corresponding fruits, the Tathagata abides in this and also fully understands, as clear as a pearl in the palm of the hand. Or for a small deed, the reward obtained is endless, whether it is vast or meager and shallow, the Buddha knows all its beginning and end. Or giving is done for the sake of a Shravaka, or practicing for the Pratyekabuddha vehicle, or standing on the most supreme path of Buddhahood, the Tathagata abides in this and knows all. The ascetic practices that are done, or ultimately achieve peace and happiness, or from peace and happiness obtain suffering, the law of cause and effect again abides in the power of karma. Or creating painful evil deeds, instead ultimately abiding in happiness, or there are those who do good or evil, but are rewarded with the suffering of affliction. Or from suffering comes suffering, or from happiness comes happiness, the retributions of sin and merit are natural, the Buddha knows all these retributions. The cycle of the three times, the karmic retributions of beings, the Buddha fully understands with sacred wisdom, it is true and without any difference.' The Twelfth Chapter, 'On Beings' from the Great Compassion Sutra

佛告族姓子：「如來曉于眾生、他人異種所好不同、志學各異、于脫未了，悉知如審。云何知之？或時有人住于貪慾志好恚脫、或復有人住于瞋恚因貪慾脫、或復有人住于愚戇信欲恚脫，如來悉知。

「或復有人住于善德好不善脫、或復有人住于不善志信善道，如來悉知。

「或復有人專精下劣信微妙脫，如來悉知；或復有人專精微妙志好解脫、或復志好專精下劣住于殊特超異之誼、或覆住在殊特專精墮在下劣所可好信永在邪業不決了界、或覆信樂在不決定成於正業、或有好樂向正定門而得解脫，如來悉知。

「或有信樂當度欲界、或因信樂得度色界、或有好信超於三界、或從信喜耗減緣致殊特、或好殊特致於損耗，如來悉知。

「所可生處其色若干、財業各異、所受不同，所信樂致頂相或得住限，如來悉知。

「如其心所知輒為說法，令斯得解，是為如來第三之業。」

佛於是頌曰：

「世間志不同、　　意所好各異、　志操不可限，　　佛悉知無際。　佛知志所趣，　　或之於信樂，　住欲、瞋、恚、貪，　　或住怒、愚、戇，　或住癡而欲，　　住于善、不善，　所行特、不特，　　安住悉知之。　因下劣微妙，　　志性好幽玄，　或從殊異業

【現代漢語翻譯】現代漢語譯本佛陀告訴族姓子：『如來明瞭眾生、他人不同的喜好、各自不同的志向和學習方向、以及他們尚未解脫的狀態，都如實知曉。』『如何知曉呢？』『有時有人執著于貪慾，卻希望通過嗔恚來解脫；有時有人執著于嗔恚，卻希望通過貪慾來解脫；有時有人執著于愚癡，卻希望通過相信嗔恚來解脫，如來都完全知曉。』『有時有人執著于善德，卻希望通過不善來解脫；有時有人執著于不善，卻相信善道，如來都完全知曉。』『有時有人專注于低劣的修行，卻相信通過微妙的法門來解脫，如來都完全知曉；有時有人專注于微妙的修行，卻希望通過解脫來達到目標；有時有人希望專注于低劣的修行，卻認為自己處於殊勝超凡的境界；有時有人處於殊勝的修行，卻執著于低劣的修行，喜歡相信邪業，無法決斷；有時有人相信不確定的修行，卻成就正業；有時有人喜歡走向正定之門而獲得解脫，如來都完全知曉。』『有時有人相信並希望度脫欲界（kāmadhātu），有時因相信而得度色界（rūpadhātu），有時有人相信並希望超越三界（tridhātu），有時因相信而減少因緣，達到殊勝的境界，有時因追求殊勝而導致損耗，如來都完全知曉。』『他們所投生之處的顏色各不相同，財富和業力也各異，所承受的果報也不同，他們所信奉和喜好的事物導致他們達到不同的境界，或者停留在一定的限度，如來都完全知曉。』『如來根據他們心中的所知，為他們說法，使他們得以理解，這就是如來的第三種事業。』佛陀於是說了偈頌：『世間的志向各不相同，意念所喜好的也各異，志向和操守不可限量，佛陀完全知曉，沒有邊際。佛陀知曉眾生的志向所趨，或傾向於信樂，執著于慾望、嗔恚、貪婪，或執著于憤怒、愚癡、頑固，或執著于癡迷而有慾望，執著于善或不善，所行特殊或不特殊，安住的狀態都完全知曉。因低劣或微妙的修行，志向和本性喜歡幽深玄妙，或從殊異的業力而來，』

【English Translation】 English version The Buddha told the clansman: 'The Tathagata (如來) understands all beings, the different preferences of others, their various aspirations and directions of learning, and their states of non-liberation, all as they truly are.' 'How does he know this?' 'Sometimes, someone is attached to greed but hopes to be liberated through anger; sometimes, someone is attached to anger but hopes to be liberated through greed; sometimes, someone is attached to ignorance but hopes to be liberated by believing in anger. The Tathagata knows all of this completely.' 'Sometimes, someone is attached to virtue but hopes to be liberated through non-virtue; sometimes, someone is attached to non-virtue but believes in the path of virtue. The Tathagata knows all of this completely.' 'Sometimes, someone focuses on inferior practices but believes in liberation through subtle teachings. The Tathagata knows all of this completely; sometimes, someone focuses on subtle practices but hopes to achieve their goal through liberation; sometimes, someone hopes to focus on inferior practices but believes they are in a superior and extraordinary state; sometimes, someone is in a superior practice but is attached to inferior practices, likes to believe in evil deeds, and cannot make a decision; sometimes, someone believes in uncertain practices but achieves righteous deeds; sometimes, someone likes to go towards the gate of right concentration and attains liberation. The Tathagata knows all of this completely.' 'Sometimes, someone believes and hopes to transcend the desire realm (kāmadhātu); sometimes, through belief, one transcends the form realm (rūpadhātu); sometimes, someone believes and hopes to transcend the three realms (tridhātu); sometimes, through belief, one reduces causes and conditions and attains a superior state; sometimes, the pursuit of superiority leads to loss. The Tathagata knows all of this completely.' 'The places where they are born have different colors, their wealth and karma are different, and the results they receive are different. What they believe in and like leads them to different states, or they remain within certain limits. The Tathagata knows all of this completely.' 'According to what they know in their hearts, the Tathagata teaches them the Dharma, enabling them to understand. This is the third activity of the Tathagata.' The Buddha then spoke in verses: 'The aspirations of the world are different, The preferences of minds are also different, The aspirations and conduct are immeasurable, The Buddha knows all, without limit. The Buddha knows where beings' aspirations tend, Whether they incline towards faith and joy, Attached to desire, anger, greed, Or attached to rage, ignorance, stubbornness, Or attached to delusion and desire, Attached to good or non-good, Whether their actions are special or not, He knows all their states of being. Because of inferior or subtle practices, The aspirations and nature like the profound and mysterious, Or come from extraordinary karma,'

，　　專精信解脫；　或從信下劣，　　因致上微妙；　或從超殊行，　　便獲下勝智。　猶邪不決了，　　從不了正受，　好信度三界，　　佛知志所樂。　所生色若干，　　其在中各異，　從頂異發相，　　因信得解脫。　三界諸眾生，　　佛悉知說法，　隨其應得受，　　是為十力業。」

大哀經號眾種類品第十三

佛告族姓子：「如來悉知世間眾類若干種形不可計身。云何知之？其身所為積于罪釁，如來悉知；若以其身積累功德，如來悉知；若以其身種于穢惡致無擁護不獲濟界，如來悉知。

「又，如來者，悉知境界、眼界、色界、眼色識界，了其本末根源所起。云何知之？其內則空，于外亦空，內外亦空；耳、鼻、口、身、意亦復如是。意、法、識一切諸界，了其本末所從出也。云何知之？內空、外空、內外皆空。

「地種、水種、火種、風種亦復悉空。云何知之？瞭如虛空是故知之。亦知欲界、色界及無色界。云何知之？知從想念而致注此有為界、無為界。知有為界無行為想、知無為界不以非行而造想矣、知塵勞界因從客塵致欲之相、知瞋恨界其本清凈鮮潔為相、知於行界從不順念無明為相、知泥洹界因從順念顯明為相。

「世間眾人身所猗界為如是也

【現代漢語翻譯】現代漢語譯本專心精進于信解而得解脫；或者從低劣的信心，因緣而達到上等的微妙境界；或者從超越常人的修行，便獲得下等的殊勝智慧。如同邪見不能決斷了悟，從不能了悟正受，好的信心可以度脫三界，佛陀知道眾生心志所喜樂。所出生的色身各有不同，其中各不相同，從頭頂不同的發相，因信心而得到解脫。三界一切眾生，佛陀完全知道併爲他們說法，隨著他們應該得到的教法而接受，這就是佛陀的十力所為。

《大哀經》眾種類品第十三

佛陀告訴族姓子：『如來完全知道世間眾生種類繁多，形體不可計數。如何知道的呢？他們身體所作所為積累的罪過，如來完全知道；如果他們以身體積累功德，如來也完全知道；如果他們以身體種下污穢惡行，導致沒有庇護，不能得救，如來也完全知道。』

『又，如來完全知道境界、眼界、色界（rupa-dhatu，指物質世界）、眼色識界（caksu-vijnana-dhatu，指眼識的領域），瞭解它們的本末根源所起。如何知道的呢？其內在是空的，在外也是空的，內外都是空的；耳、鼻、口、身、意也是如此。意界（mano-dhatu，指意識的領域）、法界（dharma-dhatu，指精神現象的領域）、識界（vijnana-dhatu，指意識的領域）一切諸界，瞭解它們的本末所從出。如何知道的呢？內空、外空、內外皆空。』

『地種（prthivi-dhatu，指地元素）、水種（ap-dhatu，指水元素）、火種（tejas-dhatu，指火元素）、風種（vayu-dhatu，指風元素）也都是空的。如何知道的呢？瞭解它們如同虛空，所以知道。也知道欲界（kama-dhatu，指慾望界）、色界（rupa-dhatu，指物質界）和無色界（arupa-dhatu，指非物質界）。如何知道的呢？知道它們是從想念而導致執著於此有為界（samskrta-dhatu，指因緣和合的現象界）、無為界（asamskrta-dhatu，指非因緣和合的現象界）。知道有為界無行為想，知道無為界不以非行而造想，知道塵勞界（klesa-dhatu，指煩惱的領域）因從客塵導致慾望的現象，知道瞋恨界（dvesa-dhatu，指嗔恨的領域）其本性清凈鮮潔為現象，知道於行界（karma-dhatu，指行為的領域）從不順念無明為現象，知道泥洹界（nirvana-dhatu，指涅槃的領域）因從順念顯明為現象。』

『世間眾人身體所依賴的界限就是這樣。』

【English Translation】 English version Devoting oneself to faith and understanding leads to liberation; Or from inferior faith, one may attain superior and subtle states; Or from extraordinary practices, one may obtain lower but superior wisdom. Like those with wrong views who cannot decide and understand, from not understanding right reception, Good faith can transcend the three realms, the Buddha knows what beings desire. The forms of beings born are diverse, each different from the other, From the different hair patterns on the crown of the head, liberation is attained through faith. The Buddha fully knows all beings in the three realms and teaches them accordingly, They receive teachings according to what they should receive, this is the work of the ten powers of the Buddha.

The Thirteenth Chapter on the Varieties of Beings from the Great Compassion Sutra

The Buddha said to the clansman: 'The Tathagata fully knows the countless forms and varieties of beings in the world. How does he know this? The sins accumulated by their actions, the Tathagata fully knows; if they accumulate merits through their actions, the Tathagata fully knows; if they plant defilements and evil, leading to no protection and no salvation, the Tathagata fully knows.'

'Moreover, the Tathagata fully knows the realms, the eye realm, the realm of form (rupa-dhatu), and the realm of eye-consciousness (caksu-vijnana-dhatu), understanding their origins and roots. How does he know this? The inner is empty, the outer is also empty, and both inner and outer are empty; the ear, nose, mouth, body, and mind are also the same. The mind realm (mano-dhatu), the dharma realm (dharma-dhatu), and the consciousness realm (vijnana-dhatu), all realms, understand their origins and where they come from. How does he know this? Inner emptiness, outer emptiness, and both inner and outer emptiness.'

'The earth element (prthivi-dhatu), water element (ap-dhatu), fire element (tejas-dhatu), and wind element (vayu-dhatu) are also all empty. How does he know this? Understanding them as like space, therefore he knows. He also knows the desire realm (kama-dhatu), the form realm (rupa-dhatu), and the formless realm (arupa-dhatu). How does he know this? He knows that they arise from thoughts that lead to attachment to the conditioned realm (samskrta-dhatu) and the unconditioned realm (asamskrta-dhatu). He knows that the conditioned realm is thought of as action, he knows that the unconditioned realm is not thought of as non-action, he knows that the realm of defilements (klesa-dhatu) arises from external defilements leading to desire, he knows that the realm of hatred (dvesa-dhatu) is fundamentally pure and clear, he knows that the realm of action (karma-dhatu) arises from non-compliant ignorance, he knows that the realm of nirvana (nirvana-dhatu) arises from compliant clarity.'

'The realms that beings in the world rely on are like this.'

，所可住界、所催迫、因界現儀、專精其界、從志性界、因界而住、由界而生，如來悉知，隨其所知而應說法，是為第四之業。」

佛於是頌曰：

「其人中師子，　　皆曉了諸界，　於斯世間人，　　從身之所行。　其界所興起，　　廣普不可限，　安住一切智，　　根源所從出。　罪福所從生、　　諸身所因出、　由緣所可歸、　　及身之所生，　由是界所立，　　因得脫諸種，　咸知如是身，　　最勝為大聖。　眼種亦如是，　　色種並意種，　最勝悉知空，　　本凈無憂戚；　耳鼻亦如斯，　　舌種及身界，　其意法諸種，　　當知悉為空。　地、水、火、風種，　　此諸界適等，　其人中師子，　　等解如虛空。　欲界亦如此，　　色無色界然，　別知是諸界，　　因思想成立。　佛知因客相，　　起欲為自然，　安住解瞋恚，　　亦復為本凈。　分別覺於此，　　諸行及無行，　又復計泥洹，　　則無有三想。　所因界出相，　　猶從不解明，　一切所因出，　　如巧師合散。　是世身無數，　　其形為若干，　佛僉曉了知，　　不自念：『我知。』　猶如於虛空，　　十方無邊際，　其人中師子，　　普知諸境界。　彼最勝聖慧，　　

【現代漢語翻譯】現代漢語譯本：'所能安住的界（dhatu，構成要素），所受的催迫，因界而顯現的儀態，專注于某個界，從意志的本性界出發，因界而安住，由界而生，如來（tathagata，佛的稱號）完全知曉。隨其所知而應機說法，這是第四種業。' 佛陀於是以偈頌說道： '人中獅子（指佛陀），完全明瞭諸界，對於這個世間的人，從身體的行為，其界所引發的，廣闊普遍不可限量，安住於一切智（sarvajna，佛的智慧），根源所從出。罪與福所從生，諸身所因出，由緣所可歸，以及身體所生，由此界所建立，因此得以脫離各種束縛，完全知曉這樣的身體，最殊勝的是大聖。眼種（caksu-dhatu，眼界）也是如此，色種（rupa-dhatu，色界）和意種（mano-dhatu，意界）也是如此，最殊勝的完全知曉其空性，本來清凈沒有憂愁。耳（srota-dhatu，耳界）、鼻（ghrana-dhatu，鼻界）也是如此，舌種（jihva-dhatu，舌界）和身界（kaya-dhatu，身界），其意法諸種（dharma-dhatu，法界），應當知道都是空性。地（prthivi-dhatu，地界）、水（ap-dhatu，水界）、火（tejo-dhatu，火界）、風（vayu-dhatu，風界）這諸界是相等的，人中獅子，平等地理解如同虛空。欲界（kama-dhatu，慾望的領域）也是如此，色界（rupa-dhatu，物質的領域）和無色界（arupa-dhatu，非物質的領域）也是如此，分別知道這些界，因思想而成立。佛陀知道因客塵煩惱而起欲是自然的，安住于理解瞋恚，也同樣是本性清凈。分別覺知於此，諸行（samskara，有為法）和無行（asamskrta，無為法），又執著于涅槃（nirvana，解脫），則沒有三種想法。所因的界顯現的相，仍然是從不理解而顯現，一切所因的顯現，如同巧匠的組合和拆散。這個世間的身體無數，其形狀有若干種，佛陀全部明瞭知曉，不自念：『我知道。』猶如虛空，十方無邊無際，人中獅子，普遍知曉諸境界。他最殊勝的聖慧，'

【English Translation】 English version: 'The realm where one can abide, the impelling forces, the manifestations of conduct due to the realm, focusing on a particular realm, proceeding from the realm of will, abiding because of the realm, arising from the realm—the Tathagata (the Buddha) knows all these completely. According to what he knows, he teaches accordingly; this is the fourth kind of action.' Then the Buddha spoke in verses: 'The lion among men (referring to the Buddha), fully understands all the realms. For the people of this world, from the actions of the body, what arises from the realms, is vast, universal, and immeasurable. He abides in all-knowing wisdom (sarvajna), the source from which it all comes. From where sin and merit arise, from where all bodies originate, to where they return due to conditions, and from where the body arises, by which the realms are established, thus one is freed from all kinds of bondage. He fully knows such a body; the most excellent is the great sage. The eye element (caksu-dhatu), is also like this, the form element (rupa-dhatu), and the mind element (mano-dhatu) are also like this. The most excellent one fully knows their emptiness, originally pure without sorrow. The ear (srota-dhatu), nose (ghrana-dhatu) are also like this, the tongue element (jihva-dhatu) and the body element (kaya-dhatu), and the mind-object elements (dharma-dhatu), should be known to be all empty. The earth (prthivi-dhatu), water (ap-dhatu), fire (tejo-dhatu), and wind (vayu-dhatu) elements, these realms are equal. The lion among men, equally understands them like space. The desire realm (kama-dhatu) is also like this, the form realm (rupa-dhatu) and the formless realm (arupa-dhatu) are also like this, separately knowing these realms, established by thought. The Buddha knows that desire arises naturally from defilements, abiding in the understanding of anger, is also originally pure. Discriminatingly perceiving this, the conditioned (samskara) and the unconditioned (asamskrta), and clinging to nirvana, there are no three thoughts. The appearance of the realms from which things arise, still appears from not understanding. All that arises from causes, is like the combination and separation of a skilled craftsman. The bodies of this world are countless, their forms are various. The Buddha fully understands and knows all, without thinking: 『I know.』 Like space, boundless in the ten directions, the lion among men, universally knows all realms. His most excellent holy wisdom,'

極上無崖底，　眾人所不及，　　不能知涯際。　是為第四誼，　　聖人離垢穢，　善明識諸界，　　因開化眾生。　以律啟悟意，　　所作罪福業，　不復起瞋恚，　　其志悉有別。」

大哀經曉眾生根本品第十四

佛告族姓子：「如來悉能曉了他人眾生諸根精進。云何曉了？知于眾生軟劣根者若中間、亦復有人諸根通利若殊特根、若下劣根所因其根緣猗思想，其根本際而興情故，從瞋恚際起愚癡原，如來皆知諸根想念為何等類；雜碎之穢起淫、怒、癡，如來至真亦悉知此諸根想念為何等類。其淫、怒、癡因緣諸根而有所為，從不善緣而有此根、或從無智而有此根、或從諸念而有此根，如來悉知。又復如來知眼諸根、耳、鼻、身、口、意亦復如是；男根、女根、命根、樂根、苦根、歡根、恐根、觀根、信根、進根、意根、定根、慧根、無異根，所當知根，悉知此根。其根所由眼根因緣、耳根所住、鼻、口、身諸所根本有所立處，如來悉知；因耳之緣而有鼻根之所立處、從鼻因緣有立舌根、從舌因緣而立身根、從身因緣立於眼根，如來悉知。

「何所眾生因從施根而致應戒，如來悉知；此等諸根增、減、進、退，各為分別演佈施事。或有眾生因從戒根而行佈施應戒，如來則為演戒本末；

【現代漢語翻譯】現代漢語譯本至高之處沒有邊際，是眾人所不能企及的，無法知曉它的盡頭。這是第四種真諦，聖人遠離污垢，善於明瞭各種境界，因此開導化解眾生。用戒律來啓發覺悟的意念，所做的善惡業報，不再生起嗔恨，他們的心志都已完全不同。

《大哀經·曉眾生根本品第十四》

佛告訴族姓子：『如來完全能夠明瞭他人眾生的各種根器和精程序度。如何明瞭呢？知道眾生根器軟弱的，有中等的，也有根器通利的，有殊勝的根器，也有下劣的根器，他們根器所依賴的思想，以及其根本的起因，從嗔恨的根源產生愚癡的根本，如來都知道這些根器和想法屬於哪一類；各種雜亂的污穢產生淫慾、憤怒、愚癡，如來至真也完全知道這些根器和想法屬於哪一類。這些淫慾、憤怒、愚癡的根源，因各種根器而有所作為，從不善的因緣產生這些根器，或者從無知的因緣產生這些根器，或者從各種念頭產生這些根器，如來都知道。而且如來知道眼根、耳根、鼻根、身根、口根、意根也是如此；男根、女根、命根、樂根、苦根、歡根、恐根、觀根、信根、進根、意根、定根、慧根、無異根，所有應當知道的根器，如來都知道這些根器。這些根器所由來的眼根因緣，耳根所住之處，鼻、口、身各種根本所立之處，如來都知道；因為耳根的因緣而有鼻根所立之處，從鼻根的因緣而有舌根的建立，從舌根的因緣而有身根的建立，從身根的因緣而有眼根的建立，如來都知道。

『哪些眾生因為佈施的根器而達到應有的戒律，如來都知道；這些根器的增長、減少、進步、退步，都分別演說佈施的事情。或者有眾生因為持戒的根器而行佈施，應守戒律，如來就為他們演說戒律的本末；』

【English Translation】 English version The highest point has no edge or bottom, It is beyond what the multitude can reach, Unable to know its boundary. This is the fourth truth, The sage is free from defilement, Skilled in understanding all realms, Therefore, he enlightens and transforms beings. Using precepts to awaken the mind of enlightenment, The good and bad karmic actions done, No longer give rise to anger, Their aspirations are completely different.

The Great Compassion Sutra, Chapter 14: Understanding the Roots of Beings

The Buddha told the clansman: 'The Tathagata is fully capable of understanding the various faculties and diligence of other beings. How does he understand? He knows those beings with weak faculties, those with intermediate faculties, and those with sharp faculties, those with superior faculties, and those with inferior faculties, the thoughts upon which their faculties rely, and their fundamental origins, from the root of anger arises the root of ignorance, the Tathagata knows what kind of category these faculties and thoughts belong to; various kinds of defilements give rise to lust, anger, and ignorance, the Tathagata, the truly enlightened one, also fully knows what kind of category these faculties and thoughts belong to. These roots of lust, anger, and ignorance, because of various faculties, have their actions, from unwholesome conditions these faculties arise, or from ignorant conditions these faculties arise, or from various thoughts these faculties arise, the Tathagata knows all. Moreover, the Tathagata knows the eye faculty, ear faculty, nose faculty, body faculty, mouth faculty, and mind faculty are also like this; the male faculty, female faculty, life faculty, pleasure faculty, pain faculty, joy faculty, fear faculty, contemplation faculty, faith faculty, diligence faculty, mind faculty, concentration faculty, wisdom faculty, and the non-different faculty, all the faculties that should be known, the Tathagata knows all these faculties. The origins of these faculties, the conditions of the eye faculty, the place where the ear faculty resides, the various fundamental places where the nose, mouth, and body are established, the Tathagata knows all; because of the conditions of the ear faculty, the place where the nose faculty is established exists, from the conditions of the nose faculty, the tongue faculty is established, from the conditions of the tongue faculty, the body faculty is established, from the conditions of the body faculty, the eye faculty is established, the Tathagata knows all.'

'Which beings, because of the faculty of giving, attain the appropriate precepts, the Tathagata knows all; the increase, decrease, progress, and regress of these faculties, all are separately explained in the matter of giving. Or some beings, because of the faculty of keeping precepts, practice giving and should keep precepts, the Tathagata then explains the beginning and end of the precepts for them;'

或有眾生從忍辱根而應精進，如來即為演忍本末；或有眾生從精進根而應忍辱，如來則為演其精進之本末也；或有眾生因一心根而應智慧，如來則為分別禪思；或有眾生從智慧根而應一心，如來則為分別解說諸根增、減、進、退之原，宣暢智慧。根力、覺意、八由正路、三十七品，亦復如是，具足周審，演其本末靡不究暢，各為一切而令判了。

「或有眾生從聲聞根學緣覺乘，如來知根演聲聞乘；或復有人從緣覺根學聲聞乘，佛知此等諸根所趣則為解說緣覺之乘；或有眾生從大乘根學于聲聞緣覺之乘，如來悉知此等諸根之所歸趣而為斑宣大乘之業；或有眾生各緣異根而學大乘，如來悉知此等諸根各各別異則為解說。無修行根眾生之徒不能修根、不應法器，如來見此不應器者因令學觀；或人修學根順應器，如來睹之懷來應器則以慇勤為說經道。

「如是，族姓子！如來悉知一切眾生他人身根及其異身、諸根所趣、所念不同，識其本末。若不念者，曉知諸根從其比類，知諸人根志操所應、因緣所為。而可化者，方便從誼，坐起經行進退之誼，咸達其根。

「如來悉暢，靡所不通而為宣經，是為如來第五之業。」

佛於是頌曰：

「知根廣無極，　　了眾生志性。　其根為何類？　　最勝悉知

【現代漢語翻譯】現代漢語譯本：或者有眾生從忍辱（kṣānti，忍耐）的根基出發而應當精進（vīrya，努力），如來（tathāgata，佛的稱號）就為他們演說忍辱的根本和究竟；或者有眾生從精進的根基出發而應當忍辱，如來就為他們演說精進的根本和究竟；或者有眾生因為一心（ekacitta，專注）的根基而應當修習智慧（prajñā，洞察力），如來就為他們分別闡述禪定（dhyāna，冥想）的思慮；或者有眾生從智慧的根基出發而應當修習一心，如來就為他們分別解說諸根的增長、減損、進步、退步的根源，宣揚暢達智慧。根（indriya，感官能力）、力（bala，力量）、覺意（bodhyaṅga，覺悟的因素）、八由正路（aṣṭāṅgamārga，八正道）、三十七品（saptatriṃśadbodhipākṣikadharmāḥ，三十七道品），也是這樣，具足周全地審視，演說它們的根本和究竟，沒有不徹底通達的，各自爲了所有眾生而使他們明瞭。或者有眾生從聲聞（śrāvaka，聽聞佛法者）的根基學習緣覺（pratyekabuddha，獨覺）乘，如來知道他們的根基就演說聲聞乘；或者又有人從緣覺的根基學習聲聞乘，佛知道這些眾生諸根所趨向的就為他們解說緣覺之乘；或者有眾生從大乘（mahāyāna，菩薩乘）的根基學習聲聞緣覺之乘，如來完全知道這些眾生諸根所歸向的就為他們分別宣說大乘的業行；或者有眾生各自因不同的根基而學習大乘，如來完全知道這些眾生諸根各自的差別就為他們解說。沒有修行根基的眾生，不能修習根基，不應成為法器，如來見到這些不應成為法器的人就讓他們學習觀想；或者有人修習根基順應成為法器，如來看到他們懷有成為法器的能力就慇勤地為他們宣說經道。『像這樣，族姓子！如來完全知道一切眾生他人身體的根基以及他們不同的身體、諸根所趨向、所念的不同，瞭解它們的根本和究竟。如果他們沒有念頭，就曉知諸根從其類別，知道人們的根基、志向、操守所應當的、因緣所為。對於可以教化的人，就方便地從適宜的角度，坐、起、經行、進退的適宜之處，都通達他們的根基。如來完全通達，沒有不通曉的而為他們宣說經典，這就是如來的第五種事業。』佛陀於是以偈頌說道：『知道根基廣大無邊，瞭解眾生的志向和本性。他們的根基屬於哪一類？最殊勝的佛陀完全知道。』

【English Translation】 English version: Or there are sentient beings who, from the root of patience (kṣānti), should practice diligence (vīrya), the Tathāgata (title of the Buddha) then expounds for them the beginning and end of patience; or there are sentient beings who, from the root of diligence, should practice patience, the Tathāgata then expounds for them the beginning and end of diligence; or there are sentient beings who, because of the root of one-pointedness (ekacitta), should cultivate wisdom (prajñā), the Tathāgata then separately explains meditative thoughts (dhyāna); or there are sentient beings who, from the root of wisdom, should cultivate one-pointedness, the Tathāgata then separately explains the origins of the increase, decrease, progress, and regress of the roots, and proclaims the thorough understanding of wisdom. The faculties (indriya), powers (bala), factors of enlightenment (bodhyaṅga), the eightfold noble path (aṣṭāṅgamārga), and the thirty-seven factors of enlightenment (saptatriṃśadbodhipākṣikadharmāḥ), are also like this, fully and comprehensively examined, their beginnings and ends expounded, nothing not thoroughly understood, each for the sake of all sentient beings, enabling them to understand. Or there are sentient beings who, from the root of a Śrāvaka (hearer of the Dharma), learn the Pratyekabuddha (solitary Buddha) vehicle, the Tathāgata, knowing their roots, expounds the Śrāvaka vehicle; or there are those who, from the root of a Pratyekabuddha, learn the Śrāvaka vehicle, the Buddha, knowing where these beings' roots are directed, explains the Pratyekabuddha vehicle; or there are sentient beings who, from the root of the Mahāyāna (Great Vehicle), learn the Śrāvaka and Pratyekabuddha vehicles, the Tathāgata fully knowing where these beings' roots are directed, separately proclaims the practices of the Mahāyāna; or there are sentient beings who, each due to different roots, learn the Mahāyāna, the Tathāgata fully knowing the differences in each of these beings' roots, explains accordingly. Sentient beings without the roots for practice cannot cultivate roots, and are not suitable vessels for the Dharma, the Tathāgata, seeing those who are not suitable vessels, causes them to learn contemplation; or there are those who cultivate roots and are suitable vessels, the Tathāgata, seeing that they possess the capacity to be vessels, diligently expounds the scriptures and the path. 『Thus, son of a noble family! The Tathāgata fully knows all sentient beings' roots in their bodies, as well as their different bodies, where their roots are directed, and their different thoughts, understanding their beginnings and ends. If they have no thoughts, he knows their roots from their categories, knowing what people's roots, aspirations, and conduct should be, and what their causes and conditions are. For those who can be taught, he skillfully uses appropriate means, the appropriate places for sitting, standing, walking, advancing, and retreating, all understanding their roots. The Tathāgata is fully enlightened, there is nothing he does not understand, and he proclaims the scriptures for them, this is the fifth activity of the Tathāgata.』 The Buddha then spoke in verse: 『Knowing the roots is vast and boundless, Understanding the aspirations and nature of sentient beings. To which category do their roots belong? The most excellent Buddha knows all.』

行。　下劣、中、上妙，　　諸根佛所知，　無等倫如是，　　從所應解意。　其際欲惡塵，　　其根若薄鮮，　若復性卒暴，　　假使懷粗獷。　勝知之何因？　　曉了其本末，　其不善無別，　　所依當解脫。　從眼、意、男、女，　　亦復曉眼根、　苦樂及歡悅，　　何從致憂惱？　所因觀義道，　　精進意慧定，　及知他餘事，　　意勇復如是。　眼因緣耳處，　　成致鼻、耳、舌，　因身至因緣，　　得興立眼耳。　施根志戒禁，　　為說佈施事；　戒根學佈施，　　為說戒法誼；　忍根現精進，　　為演忍辱事；　精進現忍辱，　　為宣精進事；　從智根致禪，　　為人說智慧；　從精進致忍，　　為人說勤力；　從禪根致慧，　　為人說禪思；　從慧根致禪，　　為人說聖智。　其聲聞乘根，　　而至於緣覺，　最勝演聲聞，　　為舍緣覺義；　若志緣覺行，　　學習聲聞行，　佛便舍聲聞，　　為講緣覺事。　其根在尊業，　　斯人學下劣，　佛說度無極，　　分別舍緣覺。　見處處有行，　　勝觀為分別，　降以純熟根，　　十力為解說。　眾人以何緣，　　諸根所應行？　知其志性趣，　　報應之所為。　從其盡諸根，　　如

【現代漢語翻譯】現代漢語譯本下等的、中等的、上等的微妙根器，諸佛完全瞭解。沒有可以比擬的，就像這樣，從他們所應理解的意義出發。他們的慾望和惡念如同塵埃，他們的根器如果薄弱而稀少，或者性情急躁暴烈，又或者懷有粗野的性情。憑藉什麼才能徹底瞭解他們呢？要了解他們的根本和末節，他們的不善沒有差別，所依賴的應當得到解脫。從眼、意、男、女，也要了解眼根，苦、樂以及歡悅，從何處導致憂愁煩惱？所依據的觀察義理之道，精進、意念、智慧、禪定，以及瞭解其他的事情，意念的勇猛也是如此。眼睛因緣于耳朵，形成鼻子、耳朵、舌頭，因身體而至因緣，得以建立眼睛和耳朵。佈施的根器、志向、戒律和禁制，是爲了講述佈施的事情；戒律的根器學習佈施，是爲了講述戒律的意義；忍辱的根器展現精進，是爲了演說忍辱的事情；精進展現忍辱，是爲了宣說精進的事情；從智慧的根器達到禪定，是爲了人們講述智慧；從精進達到忍辱，是爲了人們講述勤奮努力；從禪定的根器達到智慧，是爲了人們講述禪思；從智慧的根器達到禪定，是爲了人們講述聖智。他們的聲聞乘（Sravaka-yana）根器，而至於緣覺乘（Pratyekabuddha-yana），最殊勝的演說聲聞乘，是爲了捨棄緣覺乘的意義；如果立志于緣覺乘的修行，學習聲聞乘的修行，佛陀便捨棄聲聞乘，爲了講述緣覺乘的事情。他們的根器在於尊貴的行業，這個人卻學習下劣的法門，佛陀說度脫沒有極限，分別捨棄緣覺乘。看到處處都有修行，殊勝的觀察是爲了分別，用純熟的根器來降伏，用十力（Dasabala）來解釋說明。眾人因為什麼緣故，諸根應當如何修行？瞭解他們的志向、性情和興趣，以及報應所導致的行為。從他們窮盡諸根，就像

【English Translation】 English version The inferior, the middling, and the superior subtle faculties, are all known by the Buddhas. There is nothing comparable, it is like this, proceeding from the meaning that they should understand. Their desires and evil thoughts are like dust, if their faculties are weak and scarce, or if their nature is hasty and violent, or if they harbor a coarse temperament. By what means can one thoroughly understand them? One must understand their root and branch, their unwholesomeness is no different, that which is relied upon should be liberated. From the eye, mind, male, female, one must also understand the eye faculty, suffering, joy, and delight, from where do sorrow and distress arise? That which is relied upon is the path of observing the meaning, diligence, mindfulness, wisdom, and meditation, as well as understanding other matters, the courage of the mind is also like this. The eye is conditioned by the ear, forming the nose, ear, and tongue, due to the body and its conditions, the eyes and ears are established. The faculty of giving, aspiration, precepts, and prohibitions, are for the purpose of speaking about giving; the faculty of precepts learning giving, is for the purpose of speaking about the meaning of precepts; the faculty of patience manifesting diligence, is for the purpose of expounding on patience; diligence manifesting patience, is for the purpose of proclaiming diligence; from the faculty of wisdom reaching meditation, it is for people to speak about wisdom; from diligence reaching patience, it is for people to speak about effort; from the faculty of meditation reaching wisdom, it is for people to speak about meditation; from the faculty of wisdom reaching meditation, it is for people to speak about sacred wisdom. Their Sravaka-yana (Hearer Vehicle) faculties, reaching the Pratyekabuddha-yana (Solitary Buddha Vehicle), the most excellent exposition of the Sravaka-yana, is for the purpose of abandoning the meaning of the Pratyekabuddha-yana; if one aspires to the practice of the Pratyekabuddha-yana, learning the practice of the Sravaka-yana, the Buddha then abandons the Sravaka-yana, for the purpose of speaking about the matters of the Pratyekabuddha-yana. Their faculties are in noble conduct, yet this person learns inferior teachings, the Buddha says liberation is limitless, distinguishing and abandoning the Pratyekabuddha-yana. Seeing that there is practice everywhere, superior observation is for the purpose of distinguishing, subduing with mature faculties, explaining with the ten powers (Dasabala). For what reason do people, how should the faculties be practiced? Understanding their aspirations, nature, and interests, and the actions caused by karmic retribution. From their exhaustion of all faculties, like

坐成實本，　自以智慧明，　　是世尊分別。」

大哀經普游品第十五

佛復告族姓子：「如來皆知，普由一切靡所不達，密如有知。云何知之？眾生必救于真諦界。知眾生界或在邪業矣，悉復分別此群生界，必定不定處於邪事報應之力，彼亦如是。其眾生界必在決定，前世宿命、報應之果致此功勛，明識精勤，諸根通利，應當被訓，如來則為廣說經典。此等之類于賢聖說當爲應器，如來則觀宿本緣跡尋為如應、為演經道。

「眾生之界在不決定，存因緣力為教授相，宜以戒度尋為訓誨。如應禁戒不得解脫、不致濟度，如來則為誘入無本。

「因緣報應，應病與藥。若從如來聽聞經典，奉順道教便致德果，諸佛世尊由此等故興出世間。眾生沒溺，永在邪業未立德本，意劣弱顏不為應器，如來至真為講經道，其不應器令得解脫。如來睹此不應器者觀察護之，以是之故菩薩大士被弘誓鎧而救濟之。

「又復如來則以三事了貪慾者：世尊或以貪慾人故而興出矣、又以貪慾而見繫縛欲令出家故興出矣、或以宿命貪吝緣故而為興出。

「又知瞋恚復有三事：或以瞋恚而見繫縛思想之故，故興出世；或有所愿不具足故，故興出世；或有宿世陰蓋所纏故，故興出世。

「知其愚戇當有

【現代漢語翻譯】現代漢語譯本『安坐于真實之本性，憑藉自身的智慧明瞭，』這是世尊所分別開示的。

《大哀經·普游品》第十五

佛陀再次告訴族姓子：『如來完全知曉，普遍地瞭解一切，沒有什麼是不能通達的，秘密之處也如同明知。如何知曉呢？眾生必定要被救度到真諦的境界。知道眾生界可能處於邪惡的業報之中，完全能夠分辨這些眾生界，確定或不確定地處於邪惡行為的報應力量之中，他們的情況也是如此。那些眾生界必定處於決定的狀態，前世的宿命、報應的結果導致了現在的功勛，明智且精勤，諸根通利，應當被教導，如來就為他們廣泛地宣說經典。這類眾生對於賢聖的教誨應當是合適的器皿，如來就觀察他們宿世的因緣，尋找相應的教化方式，為他們演說經道。

『眾生界處於不確定的狀態，依靠因緣的力量作為教導的依據，適宜用戒律來引導，逐漸地進行教誨。如果用相應的禁戒不能使他們解脫、不能使他們得到救度，如來就引導他們進入無本的境界。

『因緣報應，應病與藥。如果從如來那裡聽聞經典，奉行順從佛道的教誨，就能獲得德行的果報，諸佛世尊就是因為這些原因而出現於世間。眾生沉溺於邪惡的業報之中，沒有建立德行的根本，心意軟弱，不適合作為接受教誨的器皿，如來至真為他們講說經道，使那些不適合作為器皿的人也能得到解脫。如來看到這些不適合作為器皿的人，觀察並保護他們，因此菩薩大士披上弘誓的鎧甲來救濟他們。

『此外，如來還通過三種方式來了解貪慾的人：世尊或者因為貪慾的人而出現於世，或者因為貪慾而看到他們被束縛，爲了讓他們出家而出現於世，或者因為宿命的貪吝因緣而出現於世。

『又知道瞋恚也有三種情況：或者因為瞋恚而看到他們被束縛的思想，所以出現於世；或者因為有所願望不能滿足，所以出現於世；或者因為有宿世的陰蓋所纏繞，所以出現於世。

『知道那些愚癡的人應當有』

【English Translation】 English version 'Sitting in the essence of reality, with their own wisdom, they understand clearly,' this is what the World Honored One has distinguished and explained.

The Great Compassion Sutra, Chapter Fifteen on Universal Wandering

The Buddha further told the clansman: 'The Tathagata knows all, universally understands everything, there is nothing that is not penetrated, even the secret things are known. How does he know? Sentient beings must be saved to the realm of truth. Knowing that the realm of sentient beings may be in evil karma, he can completely distinguish these realms of sentient beings, whether they are definitely or indefinitely in the power of retribution for evil actions, and their situations are also like this. Those realms of sentient beings that are definitely in a state, the results of past lives, the results of retribution, have led to their present merits, they are wise and diligent, their faculties are clear, and they should be taught. The Tathagata then widely expounds the scriptures for them. These kinds of beings should be suitable vessels for the teachings of the sages. The Tathagata observes their past causes and conditions, seeks the appropriate way to teach them, and expounds the path of the scriptures for them.

'The realm of sentient beings that is in an indefinite state, relies on the power of conditions as the basis for teaching, and it is appropriate to use precepts to guide them, gradually teaching them. If the corresponding precepts cannot liberate them, cannot save them, the Tathagata will guide them into the realm of no origin.

'The retribution of conditions, giving medicine according to the illness. If they hear the scriptures from the Tathagata, and follow the teachings of the Buddha's path, they will attain the fruits of virtue. The Buddhas, the World Honored Ones, appear in the world for these reasons. Sentient beings are immersed in evil karma, have not established the foundation of virtue, their minds are weak, and they are not suitable as vessels for receiving teachings. The Tathagata, the truly enlightened one, speaks the scriptures for them, so that those who are not suitable as vessels can also be liberated. The Tathagata sees these who are not suitable as vessels, observes and protects them, and therefore the Bodhisattva Mahasattvas put on the armor of great vows to save them.

'Furthermore, the Tathagata also understands those who are greedy through three ways: the World Honored One appears in the world because of greedy people, or because he sees them bound by greed, and appears in the world to let them leave home, or because of the karmic conditions of past lives of greed and stinginess.

'Also, he knows that anger has three situations: either because of anger, he sees their minds bound, so he appears in the world; or because some wishes are not fulfilled, so he appears in the world; or because they are entangled by the obscurations of past lives, so he appears in the world.

'Knowing that those who are foolish should have'

三事：或有愚戇行無明事、或有貪見身故、或有沉吟之故，如來悉知。

「又如來知則以苦行了本神通，諸根明者因從苦行加痛致神通、懦劣根者以安隱行速成神通、根通利者以勤苦行成神通定、懦劣根者亦因加痛而致神通。以舍因緣行於調和，了別神通，不信于道而不休息，當本加杖令成神通，佛悉知之。

「心性不和，其行促暴，知疾可化令致神通，使無闇冥而歡喜悅。或有行者因集道力使具足成，如來所知，不復勤學；或有所行從修道力而具足成，不因集力；或有所行不因集力、不行道力而具足成；或有所行從合集力亦行道力而具足成；如來悉知。

「或有所行志性和雅，其行不應，如來悉知；或有所行應機成就、性不和雅，或有所行性不和雅、所行不成，或有所行志性和雅、所應成就，如來悉知。

「或有所行其身清凈，心、口不凈；或有所行口言清凈，身、心不凈；或有所行身、口、心凈；或有所行其身、口、心俱不清凈；如來悉知。

「如是之類所可行者，因緣報應所可依倚、所從出生，一切眾生之所行者，如來悉知。

「慧無損耗，普達悉見，是為如來第六之業。」

佛於是頌曰：

「其有因行者，　　如往悉知之，　決定之種類，　　識別眾生界。

【現代漢語翻譯】現代漢語譯本有三種情況：有些人愚昧無知地做不明智的事情，有些人因為貪戀身體而執著，有些人因為猶豫不決而停滯不前，如來（Tathagata）都知道這些。此外，如來（Tathagata）知道，有些人通過苦行來獲得神通，那些根器敏銳的人通過增加痛苦的苦行來獲得神通；那些根器遲鈍的人通過安穩的修行迅速獲得神通；那些根器通達的人通過勤奮的苦行來成就神通的禪定；那些根器遲鈍的人也可能通過增加痛苦來獲得神通。通過捨棄因緣，修行調和，明瞭神通，不因不通道而懈怠，應當本來就加以鞭策，使之成就神通，佛（Buddha）都知道這些。如果心性不調和，行為急躁，知道可以通過快速的轉化使之獲得神通，使其不再有黑暗和迷惑，從而歡喜快樂。有些人通過積累道力而使修行圓滿成就，如來（Tathagata）知道，他們不再需要勤奮學習；有些人通過修行道力而圓滿成就，不需要積累道力；有些人不需要積累道力，也不需要修行道力就能圓滿成就；有些人通過積累道力並修行道力而圓滿成就，如來（Tathagata）都知道這些。有些人志向和順，但行為不恰當，如來（Tathagata）都知道；有些人應機成就，但心性不和順；有些人心性不和順，行為也不成就；有些人志向和順，所應成就，如來（Tathagata）都知道。有些人身體清凈，但心和口不清凈；有些人口言清凈，但身和心不清凈；有些人身、口、心都清凈；有些人身、口、心都不清凈，如來（Tathagata）都知道。像這樣的一切行為，其因緣報應所依賴的，所從出生的，一切眾生的行為，如來（Tathagata）都知道。智慧沒有損耗，普遍通達，全部看見，這是如來（Tathagata）的第六種事業。佛（Buddha）於是說了偈頌：『那些因修行而有所作為的人，如來（Tathagata）都知道他們的過去，能夠決定他們的種類，識別眾生的境界。』

【English Translation】 English version There are three situations: some are foolish and do unwise things, some are attached because of greed for the body, and some are stagnant because of hesitation. The Tathagata knows all of these. Furthermore, the Tathagata knows that some attain supernormal powers through ascetic practices. Those with sharp faculties attain supernormal powers through ascetic practices that increase suffering; those with dull faculties quickly attain supernormal powers through peaceful practices; those with penetrating faculties achieve the samadhi of supernormal powers through diligent ascetic practices; and those with dull faculties also attain supernormal powers through increased suffering. By abandoning causal conditions and practicing harmony, they understand supernormal powers. They do not slacken due to disbelief in the path. They should be urged to attain supernormal powers. The Buddha knows all of these. If their minds are not harmonious and their actions are hasty, it is known that they can be transformed quickly to attain supernormal powers, so that they are free from darkness and confusion, and thus joyful. Some achieve complete accomplishment through accumulating the power of the path. The Tathagata knows that they no longer need to study diligently. Some achieve complete accomplishment through practicing the power of the path, without needing to accumulate power. Some achieve complete accomplishment without accumulating power or practicing the power of the path. Some achieve complete accomplishment through both accumulating power and practicing the power of the path. The Tathagata knows all of these. Some have harmonious aspirations but their actions are inappropriate. The Tathagata knows this. Some achieve success according to their potential, but their minds are not harmonious. Some have minds that are not harmonious and their actions are not successful. Some have harmonious aspirations and achieve what they should. The Tathagata knows all of these. Some have pure bodies, but their minds and mouths are not pure. Some have pure speech, but their bodies and minds are not pure. Some have pure bodies, mouths, and minds. Some have impure bodies, mouths, and minds. The Tathagata knows all of these. All such actions, their causal conditions, the karmic retributions they rely on, and where they originate from, all the actions of all sentient beings, the Tathagata knows. Wisdom is without depletion, universally penetrating, and sees all. This is the sixth activity of the Tathagata. The Buddha then spoke in verse: 'Those who act through practice, the Tathagata knows their past, Can determine their types and recognize the realms of sentient beings.'

其不決定者，　　所行動虛偽，　不應器如是，　　隨邪見之業。　其貪慾行者，　　則有三因緣，　瞋恚行復三，　　愚戇亦如是。　斯塵欲之界，　　無量雜種類，　世尊悉知之，　　所行因緣應。　所行勤苦事，　　謂意聰達者，　其懦劣之根，　　亦復當如是；　諸根通利者，　　因行安隱來，　世吼悉護知，　　如是等無異。　而行調和者，　　而住寂清凈，　則以因此故，　　速得致清凈。　亦疾成其行，　　究竟道調和，　亦復加疾使，　　寂然尋歡悅，　合集諸所行，　　積累其功德。　或不以行道，　　而達于道慧；　或有從行道，　　而獲于成就；　俱知其二事，　　從殊特行成。　或有修行者，　　志性而和調；　或有應所行，　　而不順應行。　有大人之行，　　兩事俱清凈，　佛普見一切，　　無所不曉了。　或有人作行，　　其身修清凈，　其所言心念，　　而不能清凈；　或復有修己，　　身、口行清凈，　其心之所為，　　未曾行清凈；　或有在世間，　　身、口、心清凈；　眾生之所行，　　佛皆見普達。　或有能成就、　　或不能究竟，　是為安住佛，　　第六所了業。」

大哀經一心定意品第十六

【現代漢語翻譯】現代漢語譯本那些心意不堅定的人，他們的行為虛偽不實，不應被視為堪受佛法的器皿，他們只是隨順著邪見的業力而行。那些被貪慾驅使的人，有三種因緣導致他們如此；被嗔恚驅使的人，也有三種因緣；被愚癡驅使的人，也是如此。這個充滿塵欲的世界，有無數種雜亂的種類，世尊完全知曉這一切，以及他們行為的因緣和相應的果報。那些精進修行的人，被認為是具有聰慧心智的人；那些根性懦弱的人，也應當如此修行。那些根器通達敏銳的人，通過修行可以獲得安穩的境界，世尊完全護念並知曉這一切，這些修行方式並無不同。那些行為調和的人，安住于寂靜清凈之中，因此，他們能夠迅速達到清凈的境界。他們也能迅速成就修行，最終達到調和的境界，並且更加快速地體驗到寂靜的喜悅。他們聚集所有的修行，積累功德。有些人不通過修行，也能領悟到智慧；有些人通過修行，才能獲得成就。佛陀完全知曉這兩種情況，它們都是通過特殊的修行而成就的。有些人修行時，心性平和調順；有些人雖然修行，卻不順應修行之道。有大修行者，身心兩方面都清凈，佛陀普遍觀察一切，無所不知。有些人修行時，身體修持清凈，但他們的言語和心念卻不清凈；有些人修持自身，身口行為清凈，但他們的內心卻不清凈；有些人身、口、心都清凈；眾生的行為，佛陀都能普遍知曉。有些人能夠成就，有些人不能究竟，這就是佛陀安住的第六種了知業力的方式。《大哀經》一心定意品第十六

【English Translation】 English version Those who are indecisive, their actions are false and deceitful, they should not be considered vessels for the Dharma, they merely follow the karma of wrong views. Those who are driven by greed have three causes for their actions; those driven by anger also have three causes; those driven by ignorance are the same. This world full of desires has countless mixed types, the World Honored One knows all of this, as well as the causes and conditions of their actions and their corresponding consequences. Those who diligently practice are considered to have intelligent minds; those with weak faculties should also practice in this way. Those whose faculties are clear and sharp can attain a state of peace through practice, the World Honored One fully protects and knows all of this, these practices are no different. Those who act in harmony, abide in stillness and purity, therefore, they can quickly reach a state of purity. They can also quickly achieve their practice, ultimately reaching a state of harmony, and more quickly experience the joy of stillness. They gather all their practices, accumulating merit. Some people can understand wisdom without practice; some people can only achieve enlightenment through practice. The Buddha fully knows both of these situations, they are both achieved through special practices. Some people are peaceful and harmonious in their nature when they practice; some people, although they practice, do not follow the path of practice. There are great practitioners whose body and mind are both pure, the Buddha observes everything universally, knowing all. Some people, when they practice, their body is pure, but their speech and thoughts are not pure; Some people cultivate themselves, their body and speech are pure, but their hearts are not pure; Some people are pure in body, speech, and mind; the actions of all beings, the Buddha can universally know. Some people can achieve, some people cannot reach the ultimate, this is the sixth way the Buddha abides in knowing karma. The Sixteenth Chapter on Single-Minded Concentration from the Great Compassion Sutra

佛復告族姓子：「如來至真知其一心脫門定意正受之業、塵勞瞋恚之所從發，審如有知。云何知之？眾生塵欲之所繫縛，所因報應而致此緣？當復何緣而致清凈？如來悉知。

「何謂緣報？何謂事業？從不慎念而致緣報，從無明事眾生之類而致欲塵，從無明事而致行矣。從行致識、從識致名色、從名色致六入、從六入致所更、從更致痛、從痛致愛、從愛致受、從受致有、從有致生、從生致老、從老致塵欲，為報應因致事業。因見致愛，從結愛處，是為緣報、是為事業，緣致愛慾塵勞之縛。

「彼復何謂緣報？云何事業令其眾生致於清凈？有二報應及十二事，眾生因此而致清凈。

「何謂為二？一曰、因從他人聞柔順誼，二曰、內自己身如應念法。

「復有二事而致清凈：一曰、而一其心專志學問，心不憒亂，二曰、曉了方便寂然之誼，觀察其源。

「復有二事而致清凈：一曰、知無所來，發動所起，二曰、知無有來，亦無所至。

「復有二事而致清凈：一曰、觀無所生本無處所，二曰、致於滅度亙然寂靜。

「復有二事而致清凈：一曰、其行成就無有不辦，二曰、明慧之事造其正證。

「復有二事而致清凈：一曰、志修道法順入脫門，二曰、其本清凈至度知

【現代漢語翻譯】現代漢語譯本：佛陀再次告訴族姓子：『如來（Tathagata，佛的稱號）至真了知一心解脫之門，禪定正受的業力，以及塵勞（Klesha，煩惱）嗔恚（Dvesha，憤怒）的根源，確實有這樣的智慧。如何得知呢？眾生被塵欲所束縛，因果報應導致了這種緣起。那麼，又是什麼原因導致清凈呢？如來完全知曉。』『什麼是緣報？什麼是事業？從不謹慎的念頭導致緣報，從無明（Avidya，無知）的迷惑導致眾生產生慾望，從無明導致行為。從行為產生意識，從意識產生名色（Namarupa，精神和物質），從名色產生六入（Shadayatana，六根），從六入產生接觸，從接觸產生感受，從感受產生愛，從愛產生執取，從執取產生有，從有產生生，從生產生老，從老產生塵欲，這是因果報應導致事業。因為看見而產生愛，從愛結之處，這就是緣報，這就是事業，緣起導致愛慾塵勞的束縛。』『那麼，什麼是緣報？又是什麼事業能使眾生達到清凈呢？有二種報應和十二件事，眾生因此而達到清凈。』『什麼是二種？第一，因為從他人那裡聽到柔順的道理；第二，在自己身上如實地憶念佛法。』『還有二件事能達到清凈：第一，一心專注學習，心不散亂；第二，明白寂靜的方便法門，觀察其根源。』『還有二件事能達到清凈：第一，知道（一切法）無所從來，（一切）發動所起；第二，知道（一切法）無有來處，也無所去。』『還有二件事能達到清凈：第一，觀察（一切法）無所生，本來沒有處所；第二，達到滅度（Nirvana，涅槃），恒常寂靜。』『還有二件事能達到清凈：第一，修行成就，沒有不能辦到的；第二，明慧之事，成就其正證。』『還有二件事能達到清凈：第一，立志修道，順入解脫之門；第二，其本性清凈，達到彼岸知曉。』

【English Translation】 English version: The Buddha further told the clansman, 'The Tathagata (Buddha's title), the truly enlightened one, knows the one-pointed mind's gate of liberation, the karma of meditative absorption, and the origins of defilements (Klesha) and anger (Dvesha), truly having such knowledge. How is this known? Beings are bound by worldly desires, and the law of cause and effect leads to this condition. Then, what causes purity? The Tathagata knows all.' 'What is conditioned retribution? What is action? From careless thoughts comes conditioned retribution, from the delusion of ignorance (Avidya) comes the desire of beings, and from ignorance comes action. From action comes consciousness, from consciousness comes name and form (Namarupa), from name and form come the six sense bases (Shadayatana), from the six sense bases comes contact, from contact comes feeling, from feeling comes craving, from craving comes grasping, from grasping comes becoming, from becoming comes birth, from birth comes aging, and from aging comes worldly desire. This is how cause and effect lead to action. Because of seeing, craving arises, and from the place where craving is bound, this is conditioned retribution, this is action, and this condition leads to the bondage of desire and defilement.' 'Then, what is conditioned retribution? And what actions lead beings to purity? There are two kinds of retribution and twelve things, through which beings attain purity.' 'What are the two? First, hearing gentle teachings from others; second, mindfully contemplating the Dharma in one's own body.' 'There are also two things that lead to purity: first, focusing one's mind on learning, without distraction; second, understanding the expedient means of stillness, and observing its source.' 'There are also two things that lead to purity: first, knowing that (all dharmas) come from nowhere, and that all arising is caused; second, knowing that (all dharmas) have no coming and no going.' 'There are also two things that lead to purity: first, observing that (all dharmas) are unarisen and have no inherent place; second, attaining Nirvana (extinction), which is constant stillness.' 'There are also two things that lead to purity: first, accomplishing practice, with nothing left undone; second, through wisdom, achieving true realization.' 'There are also two things that lead to purity: first, aspiring to cultivate the path, entering the gate of liberation; second, one's nature is pure, reaching the other shore of knowing.'

見。

「復有二事而致清凈：一曰、至滅盡慧而無所著，二曰、無所生慧常無所猗。

「復有二事而致清凈：一曰、則以至誠而致道德，二曰、常以審實獲于成就。

「是二報應及二業清凈眾生，如來悉知。

「又塵勞結方便無量，清凈方便亦復無限；又其塵勞而致清凈便近成就，因審觀故；又凈方便，隨塵勞行而漸近法，攝其慢者。如來聖慧悉達知此，拔其因緣。此，族姓子！如來之慧寂然于欲澹泊。

「諸惡、不善之法興行俱念忽靜安隱，行第一禪以能一心住寂滅界靜然正受；從第一禪起，修八解門反覆逆順而修正受，所見皆知三昧正受，顯示平等又現定意。如來三昧無所畏難、無能壞者；如來三昧無有因緣，不從方便。如來常定一心不忘，于諸三昧最為上尊，常住一定。普見一切三昧正受，其心不退未嘗增減，其所顯現無有不定。

「如來三昧初無所生、無能觀察，聲聞、緣覺所不能及，過諸菩薩及正真覺；如來三昧無能越者，卓然殊絕、巍巍無量，一切眾生所不能知。

「如來之慧亙然無際，無窮、無極、無可為喻，以權方便開化聲聞令得定意。

「如來悉知了諸緣覺、菩薩行事，隨其應時而教誨之，是為如來第七之業。」

佛於是頌曰：

「眾

【現代漢語翻譯】現代漢語譯本『還有兩種方法可以達到清凈：一是，達到滅盡的智慧而不執著任何事物；二是，不生起任何執著的智慧，並且永遠不依賴任何事物。『還有兩種方法可以達到清凈：一是，以至誠之心來修養道德；二是，經常以審慎的態度來獲得成就。『這兩種報應以及兩種業清凈的眾生，如來完全知曉。『此外，塵勞煩惱的方便法門無量無邊，清凈的方便法門也同樣無限；而且，通過塵勞煩惱而達到清凈，就接近成就，這是因為審慎觀察的緣故；另外，清凈的方便法門，隨著塵勞煩惱的修行而逐漸接近佛法，從而攝伏那些傲慢的人。如來的聖慧完全通達這些，並拔除其因緣。這位族姓子啊！如來的智慧寂靜而對慾望淡泊。『當一切惡法、不善之法興起時，心中念頭忽然平靜安穩，修行第一禪，能夠一心安住在寂滅的境界，靜然地進入正受；從第一禪起身，修習八解脫門，反覆逆順地修正受，所見的一切都明白是三昧正受，顯示平等，又呈現定意。如來的三昧沒有畏懼和困難，沒有能夠破壞的；如來的三昧沒有因緣，不依賴方便。如來常常一心不忘，在一切三昧中最為尊貴，常住於一定的境界。普遍見到一切三昧正受，其心不退轉，未曾增減，其所顯現的沒有不定的。『如來的三昧最初沒有生起，也沒有能夠觀察的，聲聞（Shravaka，指聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，指獨自覺悟的人）所不能達到，超過了菩薩（Bodhisattva，指發願要救度一切眾生的修行者）和正真覺悟者；如來的三昧沒有能夠超越的，卓然超絕、巍巍無量，一切眾生都不能知曉。『如來的智慧廣闊無邊，無窮無盡、沒有極限、無法比喻，以權巧方便來開導聲聞，使他們獲得定意。『如來完全知曉一切緣覺、菩薩的修行，隨著他們應當接受教誨的時機而教導他們，這就是如來的第七種事業。』佛陀於是說了偈頌：

【English Translation】 English version 『Again, there are two things that lead to purity: first, to attain the wisdom of complete cessation without attachment; second, to have wisdom that does not arise from attachment and never relies on anything.』『Again, there are two things that lead to purity: first, to cultivate morality with utmost sincerity; second, to constantly achieve accomplishments through careful consideration.』『The Tathagata (如來, Thus Come One, an epithet of the Buddha) fully knows these two kinds of retribution and the two kinds of beings who are pure in their actions.』『Furthermore, the expedient means of defilements are immeasurable, and the expedient means of purity are also limitless; moreover, attaining purity through defilements is close to accomplishment, because of careful observation; also, the expedient means of purity, following the practice of defilements, gradually approaches the Dharma (佛法, the teachings of the Buddha), thus subduing the arrogant. The Tathagata's sacred wisdom fully understands these and eradicates their causes. O son of a noble family! The Tathagata's wisdom is tranquil and detached from desires.』『When all evil and unwholesome dharmas (法, phenomena, teachings) arise, the mind suddenly becomes calm and peaceful, practicing the first dhyana (禪, meditative absorption), able to dwell single-mindedly in the realm of cessation, quietly entering into right samadhi (三昧, meditative concentration); arising from the first dhyana, practicing the eight liberations, repeatedly and reversely correcting the right samadhi, understanding that all that is seen is samadhi, showing equality and manifesting concentration. The Tathagata's samadhi has no fear or difficulty, and cannot be destroyed; the Tathagata's samadhi has no causes and does not rely on expedient means. The Tathagata is always single-minded and unforgetful, the most honored among all samadhis, always dwelling in a fixed state. Universally seeing all right samadhis, the mind does not regress, has never increased or decreased, and what is manifested is without uncertainty.』『The Tathagata's samadhi initially has no arising and cannot be observed, it is beyond the reach of Shravakas (聲聞, disciples who hear the Buddha's teachings) and Pratyekabuddhas (緣覺, solitary realizers), surpassing Bodhisattvas (菩薩, beings who seek enlightenment for the benefit of all) and those who have attained true enlightenment; the Tathagata's samadhi cannot be surpassed, it is outstandingly unique, majestic, and immeasurable, beyond the knowledge of all beings.』『The Tathagata's wisdom is vast and boundless, infinite, limitless, and beyond comparison, using skillful means to guide Shravakas to attain concentration.』『The Tathagata fully knows the practices of all Pratyekabuddhas and Bodhisattvas, teaching them according to the appropriate time, this is the seventh activity of the Tathagata.』 The Buddha then spoke in verses:

生因緣事，　　其塵勞愛慾，　自在悉知之，　　其慧無崖底。　如其行清凈，　　及復不清凈，　佛大慧自在，　　悉能曉了此。　不慎念報應、　　因緣生明慧、　事業無明行、　　及其所造作，　識、名、色如是，　　其本情六根，　世尊悉達之，　　因緣所事業。　其緣勞塵欲，　　所貪諸所作，　睹見其因緣，　　事業于欲行。　思想所縛結，　　因是為緣起，　眾人所住處，　　從是致因緣。　眾人所誓願，　　則有二因緣，　因從人聽者，　　慎省受其言。　內已如應念，　　觀諸法悉空，　彼人致解脫，　　生死之江海。　寂然而觀察，　　精勤蠲除二，　思惟而睹之，　　無來、無有去。　稱量省其源，　　無生亦無終，　彼寂滅入道，　　爾乃為清凈。　常住于正行，　　慧者修行三，　其無放逸者，　　遵崇三脫門。　成於滅盡慧，　　至誠逮無生，　是緣報事業，　　清凈興上愿。　最勝一心知，　　常三昧正受，　逮成於寂滅，　　意勇復起立。　觀察而思惟，　　一切諸逆、順，　其佛大法王，　　八解門正受。　則以一定意，　　致無量億定，　無等倫悉見，　　其行而普平。　其心定所行，　　道法無窮極，　由

【現代漢語翻譯】現代漢語譯本關於生命產生的因緣，其塵世的煩惱和愛慾，佛都能自在地完全知曉，他的智慧深不可測。無論是清凈的行為，還是不清凈的行為，佛以其大智慧都能完全明瞭。不輕忽因果報應，因緣產生智慧，事業的無明行為，以及所造作的一切。識（vijñāna，了別作用）、名（nāma，精神現象）、色（rūpa，物質現象）等，其根本的情感和六根（ṣaḍindriya，眼、耳、鼻、舌、身、意），世尊（bhagavat，佛的尊稱）完全通達，這些都是因緣所生的事業。那些由煩惱、塵欲所產生的貪婪和行為，佛都能洞見其因緣，以及在慾望中的行為。思想所產生的束縛和執著，都是因緣而生起，眾生所居住的地方，也是由此而產生因緣。眾生所發的誓願，則有二種因緣，因從聽聞他人所說，要謹慎地省察並接受其言。內心已經如實地憶念，觀察諸法皆是空性，這樣的人就能獲得解脫，脫離生死的苦海。寂靜地觀察，精勤地去除二元對立，通過思惟而洞見，無來也無去。衡量並省察其根源，既無生也無終，這樣寂滅地進入正道，才能達到清凈。常住于正行，有智慧的人修行三解脫門（trini vimokṣamukhāni，空、無相、無愿），不放逸的人，遵從這三解脫門。成就滅盡的智慧，至誠地達到無生，這是因緣果報的事業，清凈地發起殊勝的願望。以最殊勝的一心了知，常處於三昧（samādhi，禪定）正受，達到寂滅，意志堅定地再次站立。觀察並思惟，一切的逆境和順境，佛是大法王，能正受八解脫門（aṣṭa vimokṣāḥ）。以一定的意念，達到無量億的禪定，無與倫比地洞見，其行為普遍平等。其心在禪定中所行，道法無窮無盡，由此而生。

【English Translation】 English version Regarding the causes and conditions of life, the worldly afflictions and desires, the Buddha knows them all freely and completely, his wisdom is immeasurable. Whether it is pure conduct or impure conduct, the Buddha, with his great wisdom, can fully understand. Not neglecting the retribution of cause and effect, wisdom arises from conditions, the ignorant actions of deeds, and all that is created. Consciousness (vijñāna), name (nāma), form (rūpa), and so on, their fundamental emotions and the six senses (ṣaḍindriya), the World Honored One (bhagavat) fully understands, these are all the deeds arising from conditions. Those greed and actions arising from afflictions and worldly desires, the Buddha can see their causes and conditions, and the actions in desire. The bonds and attachments arising from thoughts are all caused by conditions, the places where beings dwell also arise from these conditions. The vows made by beings have two kinds of conditions, arising from hearing what others say, one should carefully examine and accept their words. When the mind has already truly remembered, observing that all dharmas are empty, such a person can attain liberation, escaping the sea of birth and death. Observing in stillness, diligently removing duality, through contemplation one sees, there is no coming and no going. Measuring and examining its source, there is neither birth nor end, entering the path in such stillness, one can attain purity. Dwelling constantly in right conduct, the wise cultivate the three doors of liberation (trini vimokṣamukhāni), those who are not negligent, follow these three doors of liberation. Achieving the wisdom of extinction, sincerely attaining non-birth, this is the deed of karmic retribution, purely arising the supreme aspiration. Knowing with the most supreme one-pointed mind, constantly abiding in samadhi (samādhi), attaining stillness, with firm will, one rises again. Observing and contemplating, all adversities and favorable circumstances, the Buddha is the great Dharma King, able to rightly receive the eight liberations (aṣṭa vimokṣāḥ). With a fixed intention, attaining countless millions of samadhis, incomparably seeing, his actions are universally equal. The mind's conduct in samadhi, the Dharma is endless, from this it arises.

是之行故，　　勝心無所定。　若聲聞、緣覺，　　定意亦如是，　諸菩薩若茲，　　若干種定意，　安住之意定，　　皆超越其上，　如來所修業，　　隨時慧教化。」

大哀經卷第四大正藏第 13 冊 No. 0398 大哀經

大哀經卷第五

西晉月氏三藏竺法護譯

知眾生本行品第十七

佛告族姓子：「如來見己及他眾生，知于往古不可稱計本所行業——一世、十世、百世、千世、百千世、無數世不可計載，百千億世、天地成敗、劫立劫盡亦不可計，無能限量天地及劫之反數也——而悉知之，靡不徹了。本于某處，名字、種姓、居止、飲食、顏色、形容、壽命長短、所更苦樂善惡之事，于某處沒生於某處、于某處沒復生彼處，言語、學問、音辭、章句而悉說之。己身本末、一切眾生，皆以了了為眾生講。

「如來咸知眾生因所從來、本末根源、所更苦樂，隨其應時、察其本末而為說法。識其過去心所執懷、心所抱緣使其掛礙、或無朽廢所因興緣、本為何從而有是心？如來皆知。其一人心所行如是，因其行而起陰蔽，如來能悉頒宣無數恒河沙劫所行本末；亦復觀察一切十方眾生心之本末等無差特。說其本際當來亦然，心之所緣如來所睹而演本無，有過於

【現代漢語翻譯】現代漢語譯本因為這樣的修行，勝妙之心便沒有固定的執著。如果聲聞（shravaka，指聽聞佛陀教誨而修行的人）、緣覺（pratyekabuddha，指獨自悟道的人），他們的禪定意念也是如此。諸位菩薩如果也像這樣，擁有若干種禪定意念，安住于禪定之意，都能超越以上所說。如來所修的功業，隨時以智慧教化眾生。

大哀經卷第五

西晉月氏三藏竺法護譯

知眾生本行品第十七

佛告訴族姓子：『如來能見到自己以及其他眾生，知道他們過去不可計數所做的行業——一世、十世、百世、千世、百千世、無數世不可計算，百千億世、天地成敗、劫的開始和結束也無法計算，沒有誰能計算天地和劫的反覆次數——而如來完全知曉，沒有不徹底瞭解的。知道他們最初在什麼地方，名字、種姓、住處、飲食、顏色、容貌、壽命長短、所經歷的苦樂善惡之事，在什麼地方去世，又在什麼地方出生，在什麼地方去世又在什麼地方出生，他們的言語、學問、音調、章句，如來都能一一說出。如來將自己和一切眾生的本末，都清清楚楚地為眾生講述。

『如來完全知道眾生從何而來、本末根源、所經歷的苦樂，隨著時機，觀察他們的本末而為他們說法。知道他們過去心中所執著的、心中所抱持的因緣，使他們掛礙的、或者沒有朽壞的因緣，以及這些因緣的根本是什麼，從而產生這樣的心？如來都知道。一個人的心所行是這樣，因為他的行為而產生陰蔽，如來能夠完全宣說無數恒河沙劫所行的本末；也觀察一切十方眾生的心之本末，沒有差別。說他們的本際，未來也是這樣，心所緣的，如來所見到的，而演說其本無，有過於』

【English Translation】 English version Because of such practice, the mind of victory has no fixed attachment. If the Shravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) have such a state of meditative concentration. If the Bodhisattvas are also like this, possessing various kinds of meditative concentration, and abiding in the intention of meditation, they all surpass what has been mentioned above. The deeds cultivated by the Tathagata are to teach and transform beings with wisdom at all times.

The Great Compassion Sutra, Volume Five

Translated by the Tripiṭaka master Dharmarakṣa of the Yuezhi during the Western Jin Dynasty

Chapter Seventeen: Knowing the Fundamental Practices of Beings

The Buddha told the clansman: 'The Tathagata sees himself and other beings, knowing their past immeasurable actions—one life, ten lives, a hundred lives, a thousand lives, a hundred thousand lives, countless lives that cannot be calculated, hundreds of millions of lives, the formation and destruction of the world, the beginning and end of kalpas that cannot be calculated, and no one can calculate the number of times the world and kalpas have repeated—and the Tathagata knows all of this, without any lack of thorough understanding. Knowing where they were originally, their names, clans, residences, food, colors, appearances, the length of their lives, the experiences of suffering, joy, good, and evil, where they passed away, where they were born, where they passed away and were born again, their languages, learning, tones, and verses, the Tathagata can explain all of these. The Tathagata clearly explains the beginning and end of himself and all beings to all beings.

'The Tathagata fully knows where beings come from, their fundamental origins, the suffering and joy they have experienced, and according to the time, observes their beginning and end to teach them the Dharma. Knowing what they were attached to in their past minds, the conditions they held in their minds that caused them to be attached, or the conditions that did not decay, and what the root of these conditions was, and how such a mind arose? The Tathagata knows all of this. The actions of one person's mind are like this, and because of their actions, obscurations arise. The Tathagata can fully proclaim the beginning and end of what has been done in countless kalpas of Ganges River sands; and also observes the beginning and end of the minds of all beings in the ten directions, without any difference. Speaking of their original state, the future will also be like this, what the mind is attached to, what the Tathagata has seen, and explains that it is originally non-existent, there is more than'

此而無窮極，是為如來知其往古過去眾生之心不可思議、不可稱量，佛之聖智不可稱計。

「如來察于眾生之行：心懷恐懼、擾擾不安、周旋生死、某在某處、某從某來、本殖德本志在佛道、或為聲聞、緣覺之乘，緣其種德承佛聖慧，悉識念之。

「是為如來而知眾人所殖德本因緣之報，應其根源而為說法，而令聽者立不退轉，各從本行心所信樂使得其所，是為如來第八之業。」

佛於是頌曰：

「其劫之數，　　無底億垓，　　世之錠燎，　悉識往古。　　又察己身，　　及知眾生，　所觀了了，　　如掌中珠。　　名字、種姓、　顏像亦然，　　住此終沒、　　所周旋處、　因何所緣，　　而受其身。　　其平等乘，　演說彼法，　　其有過去，　　無量、無底。　眾人之心、　　所想念法、　　所可由從，　而其發心，　　最勝大慧，　　而皆知之。　其中間心，　　從古過去，　　因人所行，　安住悉知。　　恒河沙劫，　　稱量本末，　咨嗟講說，　　不得涯底。　　當來無底，　本際之源，　　而為頒宣，　　往古所行。　其無儔疋，　　慧不可盡，　　世尊如是，　聖慧如海。　　若有眾生，　　立德求佛，　設於過世，　　奉敬最勝，　　住佛神

【現代漢語翻譯】現代漢語譯本這種無有窮盡的境界，就是如來（Tathagata，佛的稱號）所知的過去無量眾生的心念，是不可思議、不可稱量的，佛的聖智也是不可計量的。如來觀察眾生的行為：他們心中懷有恐懼、煩躁不安、在生死中輪迴、在某個地方、從某個地方來、原本種下的善根和志向在於佛道，或者爲了成為聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，靠自己領悟佛法的人）而修行，因為他們所種的善根而承受佛的聖慧，如來完全知曉並記住這些。這就是如來所知眾人所種善根的因緣果報，根據他們的根基和因緣而為他們說法，使聽法的人能夠堅定不退轉，各自按照他們原本的修行和心中所喜愛的，得到他們所應得的，這就是如來的第八種事業。佛於是用偈頌說道：『所經歷的劫數，無底無量，像世間的燈火一樣，完全知曉過去的一切。又觀察自身，以及知曉眾生，所觀察的一切都清清楚楚，如同掌中的明珠。他們的名字、種姓、容貌也是如此，他們住在這裡，最終死去，所輪迴的地方，因為什麼因緣，而承受這樣的身體。如來以平等的教法，演說這些法理，他們所經歷的過去，是無量無盡的。眾生的心念、所想的法、所遵循的道路，以及他們發心，最殊勝的大智慧，如來都完全知曉。他們中間的心念，從過去到現在，因為人們的行為，安住於何處，如來都完全知曉。像恒河沙數一樣多的劫數，可以稱量其本末，讚歎講述，也無法窮盡。未來的無盡，本源的起始，如來都為之宣說，過去所做的一切。這種無與倫比的智慧，是無法窮盡的，世尊就是這樣，聖慧如大海一般。如果有眾生，立下德行求佛道，即使在過去世，奉獻最殊勝的供養，安住于佛的神力之中。』

【English Translation】 English version This boundless and limitless realm is how the Tathagata (the title of a Buddha) knows the minds of countless beings in the past, which is inconceivable and immeasurable, and the sacred wisdom of the Buddha is also incalculable. The Tathagata observes the actions of beings: their hearts are filled with fear, restlessness, revolving in the cycle of birth and death, being in a certain place, coming from a certain place, their original roots of virtue and aspirations are in the path of Buddhahood, or they cultivate to become Sravakas (those who practice by hearing the Buddha's teachings), or Pratyekabuddhas (those who realize the Dharma on their own), because of the roots of virtue they have planted, they receive the sacred wisdom of the Buddha, and the Tathagata fully knows and remembers these. This is how the Tathagata knows the karmic retribution of the roots of virtue planted by all beings, and according to their roots and conditions, he teaches the Dharma to them, so that those who hear the Dharma can be firm and not regress, and each according to their original practice and what they love in their hearts, they receive what they deserve, this is the eighth work of the Tathagata. The Buddha then spoke in verses: 'The number of kalpas (aeons) is boundless and immeasurable, like the lamps of the world, fully knowing all of the past. Also observing oneself, and knowing all beings, all that is observed is clear and distinct, like a pearl in the palm of one's hand. Their names, lineages, and appearances are also like this, they live here, and eventually die, the places they revolve in, because of what conditions, they receive such a body. The Tathagata uses the equal teachings, expounding these principles, the past they have experienced is boundless and endless. The minds of beings, the Dharma they think of, the path they follow, and their aspiration, the most supreme great wisdom, the Tathagata fully knows. Their thoughts in between, from the past to the present, because of the actions of people, where they reside, the Tathagata fully knows. Like the number of sands in the Ganges River, the kalpas can be measured from beginning to end, praised and spoken of, but cannot be exhausted. The endless future, the origin of the source, the Tathagata proclaims it, all that was done in the past. This unparalleled wisdom is inexhaustible, the World Honored One is like this, the sacred wisdom is like the sea. If there are beings, who establish virtue and seek the path of Buddhahood, even in past lives, offering the most supreme offerings, abiding in the divine power of the Buddha.'

足，　力無所畏，　　悉念於此，　　前世所作。　世尊皆知，　　眾生所念，　　如其往本，　所種眾德；　　悉識於此，　　住三乘者，　成不退轉，　　解脫凈道。　　安住別識，　過世善行，　　一切眾生，　　無能思議。　是為大聖，　　第八之業，　　以化眾生，　所度無底。」

大哀經徹視品第十八

佛告族姓子：「如來至真以凈天眼過於凡俗，皆見眾生——生者、死者，微妙、瑕穢，善惡、禍福，好顏、丑姿，趣安、趣苦——如其眾生所興禍福報應之果、如其本末，悉知斯實。其人如是：身行惡、口言惡、心念毒害、謗毀賢聖、墜于邪見，以此邪見所行事業，壽盡身壞墮于惡趣，危害地獄苦惱之中。於是民人其身行善、發口言善、心所念善，不謗賢聖、隨其正見，則因正見所行快事，壽盡身散便趣安處快樂世生。

「如來於彼則以天眼如其方面觀諸佛土等如空界，無邊無際。思其法界而不可得，亦無所著，超過一切諸所句跡。其有眾生受形類者、敢有現世皆見終沒而復生者、其諸佛土今現在者皆見有外散壞合成。又復所現諸菩薩眾悉復睹此盡終沒，來就其生而復出家；或復所現坐于樹下成最正覺，轉於法輪，舍其壽命而取滅度。聲聞解脫滅度皆復見此緣覺之法，顯

【現代漢語翻譯】現代漢語譯本足（指佛陀的功德圓滿），力量無所畏懼，完全憶念著這一切，前世所做的一切。世尊（佛陀）完全知曉，眾生所思所念，如同他們往昔的根本，所種下的各種功德；完全明瞭這些，安住於三乘（聲聞乘、緣覺乘、菩薩乘）的修行者，成就永不退轉的境界，解脫清凈的道路。安住于特殊的智慧，超越世間的善行，一切眾生，都無法思議。這就是大聖（佛陀）的，第八種事業，用來教化眾生，所度化的眾生沒有窮盡。

《大哀經·徹視品第十八》

佛陀告訴族姓子（指釋迦牟尼佛的弟子）說：『如來（佛陀）至真，以清凈的天眼超越凡俗，都能看見眾生——出生者、死亡者，微妙的、有瑕疵的，善的、惡的，禍的、福的，容貌美好的、醜陋的，走向安樂的、走向痛苦的——如同眾生所造作的禍福報應的結果、如同它們的本末，完全知曉這些真實情況。那些人是這樣的：身行惡事、口說惡語、心中懷有毒害、誹謗賢聖、墮入邪見，因為這些邪見所做的事業，壽命終結身體壞滅后墮入惡道，在危害的地獄苦惱之中。而那些人是這樣的：身體行善、口說善語、心中所念是善，不誹謗賢聖、隨順正見，那麼因為正見所做的快樂之事，壽命終結身體散壞后便走向安樂之處，在快樂的世界中出生。

『如來（佛陀）以天眼如同觀看虛空一樣，觀察諸佛國土，無邊無際。思量法界而不可得，也沒有任何執著，超越一切言語的痕跡。那些受形體的眾生，敢於在現世顯現，都能看見他們終結死亡又再次出生，那些佛土現在存在的，都能看見它們有外在的散壞和合成。又看見那些菩薩眾，也都能看見他們終結死亡，來就其生又再次出家；或者看見他們坐在樹下成就最正覺（無上正等正覺），轉動法輪（宣說佛法），捨棄壽命而進入涅槃。聲聞（佛陀的弟子）解脫進入涅槃，也都能看見這些緣覺（辟支佛）的修行，顯現……』

【English Translation】 English version The feet (referring to the Buddha's perfect merits), His power is fearless, completely mindful of all this, of what was done in past lives. The World Honored One (Buddha) fully knows, the thoughts and intentions of all beings, just like their past roots, The various merits they have cultivated; fully understands these, those who abide in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), Achieve the state of non-retrogression, the path of liberation and purity. Abiding in special wisdom, Transcending worldly good deeds, all beings, are unable to fathom. This is the Great Sage's (Buddha's), eighth activity, used to teach and transform beings, The beings that are liberated are without end.

The Great Compassion Sutra, Chapter 18 on Penetrating Vision

The Buddha told the clansman (referring to Śākyamuni Buddha's disciples): 'The Tathāgata (Buddha) is truly genuine, with pure heavenly eyes surpassing ordinary people, can see all beings—those who are born, those who die, the subtle, the flawed, the good, the evil, the fortunate, the unfortunate, those with beautiful appearances, those with ugly appearances, those heading towards peace, those heading towards suffering—just like the results of the karmic retribution of good and bad that beings have created, just like their origins and ends, fully knowing these realities. Those people are like this: their bodies perform evil deeds, their mouths speak evil words, their minds harbor poison, they slander the virtuous and sages, they fall into wrong views, because of the actions done with these wrong views, when their lifespan ends and their bodies decay, they fall into evil realms, into the suffering of harmful hells. And those people are like this: their bodies perform good deeds, their mouths speak good words, their minds think good thoughts, they do not slander the virtuous and sages, they follow right views, then because of the joyful things done with right views, when their lifespan ends and their bodies break apart, they go to peaceful places, and are born in happy worlds.'

'The Tathāgata (Buddha) with heavenly eyes observes the Buddha lands as if looking at empty space, boundless and limitless. Contemplating the Dharma realm, it cannot be grasped, and there is no attachment, transcending all traces of language. Those beings who take form, who dare to appear in this world, can all be seen ending in death and being born again, those Buddha lands that exist now, can all be seen having external disintegration and formation. And also seeing those Bodhisattva assemblies, can also see them ending in death, coming to their birth and again leaving home; or seeing them sitting under trees achieving the most perfect enlightenment (Anuttarā-samyak-saṃbodhi), turning the Dharma wheel (proclaiming the Dharma), abandoning their lives and entering Nirvana. Śrāvakas (Buddha's disciples) liberated and entering Nirvana, can also see these practices of Pratyekabuddhas (Solitary Buddhas), manifesting...'

示神足而為眾生作祐。

「或有眾生形不現者——外道、異學、五通仙人明所不睹——聲聞、緣覺及諸菩薩所不能逮，如來至真則以天眼悉睹此類。

「如來見於眾生所有微神，根如車輪多於三千大千世界，其不現者不可稱載。眾生之界如是無量，浩浩昊昊無有崖底；如來天眼巍巍如茲，悉睹一切諸佛國土眾生種類、本末源界。

「何許眾生佛所應化而隨律者，從其人本修行佛戒，尋立其前便化其人，餘人在邊猶不見知，是為如來第九之業。」

佛於是頌曰：

「如來之天眼，　　清凈無垢穢，　嚴治無量劫，　　功德威神聖。　睹見於十方，　　諸佛土眾相，　所有及與無，　　諸所可興衰。　彼所有眾生，　　有色並無色，　歸於善惡趣，　　生上、下、中間。　退沒來受胎，　　行惡墮苦惱、　積德則安樂，　　最勝悉知此。　其諸菩薩眾，　　一切諸佛土，　游步所作行，　　出生棄家去。　若在佛樹下，　　降伏魔官屬，　諸佛皆知此，　　天眼悉睹之。　若佛為法王，　　逮上最正覺，　所可轉法輪，　　度脫諸天人。　為作尊佛事，　　或復放壽命、　若復現滅度，　　佛亦悉睹彼。　其聽導師法，　　思惟而修行，　致尊清凈業，　

【現代漢語翻譯】現代漢語譯本展示神通，為眾生帶來庇佑。『有些眾生形體不顯現——外道、其他學派、擁有五種神通的仙人（五通仙人）都無法看見——聲聞（sravaka）、緣覺（pratyekabuddha）以及諸位菩薩（bodhisattva）也無法觸及，如來（tathagata）至真卻能以天眼完全看見這類眾生。『如來能看見眾生所有微小的神識，其根如車輪般巨大，數量多於三千大千世界，那些不顯現的更是無法計數。眾生的界限如此無量，浩瀚無垠，沒有邊際；如來的天眼如此巍峨，能完全看見一切諸佛國土的眾生種類、本源和界限。『哪些眾生是佛所應教化並隨其教誨的，佛會根據他們原本修行的佛戒，立即出現在他們面前教化他們，而旁邊的人卻仍然不知道，這就是如來的第九種事業。』佛於是以偈頌說道：『如來的天眼，清凈無垢穢，經過無量劫的嚴謹修持，功德威神無比殊勝。能看見十方諸佛國土的景象，包括存在和不存在的事物，以及一切興盛和衰敗的變化。那些眾生，有色身和無色身的，都歸於善惡的去處，生於上、下、中間的境界。從死亡到投胎，行惡的墮入苦惱，積德的則得安樂，最殊勝的佛完全知曉這一切。那些菩薩眾，在一切諸佛國土，遊歷所作的修行，出生后捨棄家庭離去。如果在菩提樹下，降伏魔王的眷屬，諸佛都知道這些，天眼都能看見。如果佛成為法王，證得無上正等正覺，所轉的法輪，能度脫諸天人。爲了完成尊貴的佛事，或者放下壽命，或者示現滅度，佛也都能看見。那些聽聞導師的教法，思考並修行的人，能獲得尊貴的清凈業，'

【English Translation】 English version Demonstrates divine powers to provide blessings for sentient beings. 'There are sentient beings whose forms are not visible—those that cannot be seen by non-Buddhist sects, other schools of thought, and immortals with five supernatural powers (five supernormal powers), and cannot be reached by sravakas (hearers), pratyekabuddhas (solitary realizers), and all bodhisattvas. The Tathagata (the Thus Come One), the truly enlightened one, can see all of these beings with his divine eye. 'The Tathagata can see all the subtle consciousnesses of sentient beings, whose roots are as large as chariot wheels, and their number is greater than the three thousand great chiliocosms. Those that are invisible are countless. The realms of sentient beings are so immeasurable, vast and boundless, without end. The Tathagata's divine eye is so majestic that it can see all the kinds of sentient beings, their origins, and their boundaries in all the Buddha lands. 'Those sentient beings whom the Buddha should teach and who follow his teachings, the Buddha will appear before them immediately based on their original practice of the Buddha's precepts, and teach them, while those nearby remain unaware. This is the ninth activity of the Tathagata.' The Buddha then spoke in verses: 'The Tathagata's divine eye is pure and without defilement, having been cultivated diligently for countless eons, its merits and divine power are supremely sacred. It can see the scenes of the Buddha lands in the ten directions, including things that exist and do not exist, and all changes of prosperity and decline. Those sentient beings, with or without form, all go to good or evil destinations, born in the upper, lower, or intermediate realms. From death to rebirth, those who do evil fall into suffering, while those who accumulate merit attain happiness. The most supreme Buddha knows all of this. Those bodhisattvas, in all the Buddha lands, travel and practice, leaving their families after birth. If they are under the Bodhi tree, subduing the retinue of the demon king, all Buddhas know this, and the divine eye can see it. If the Buddha becomes the Dharma King, attaining the supreme perfect enlightenment, the Dharma wheel he turns can liberate all gods and humans. To accomplish the noble deeds of the Buddha, or to relinquish life, or to manifest nirvana, the Buddha can see all of these. Those who hear the teachings of the guide, contemplate and practice, can attain noble and pure karma.'

興立無惱熱。　自聞于經道，　　毀呰于生死，　已度至彼岸，　　最勝悉見之。　其外道聲聞、　　緣覺及菩薩，　天眼之所睹，　　不究見生界。　如來之天眼，　　清凈無垢穢，　普見於眾生，　　微妙身神處。　所現如車輪，　　眾生細妙身，　多於三千界，　　諸天、人民形。　生死若干種，　　眾生界如此，　悉知天人想，　　普為現佛道。　如來所開化，　　眾生根通利，　世雄在前住，　　為說尊上法。　餘人在其邊，　　不見如來化，　是為導師業，　　天眼之勢力。」

大哀經諸漏盡品第十九

佛復告族姓子：「如來至真皆盡諸漏，以無漏心而修解脫，以智慧度已證神通而尊其行，生死已斷建立梵行，所作已辦知名色源。如來於彼以無漏慧清凈無垢，鮮潔顯曜，蠲除一切諸所止處掛礙之蔽。

「諸聲聞眾諸漏所盡，而有限礙未至止處；其緣覺者所盡諸漏，若有限礙於大哀行而無辯才；如來至真所盡諸漏眾行普會而悉備足——皆除一切諸所止處，執懷大哀，辯才勇猛而無所畏，威神巍巍無能諦察——一切世人所不能逮，一心一時而僉平等。

「如來至真亦無罪業掛礙止處，威儀禮節亦無缺漏，猶如虛空而本清凈，一切諸魔及諸外道所不能

【現代漢語翻譯】現代漢語譯本興起時沒有煩惱和熱惱。自己聽聞佛經教誨，從而認識到生死的虛妄，已經度過生死苦海到達彼岸，最殊勝的道理都已明見。那些外道、聲聞（聽聞佛陀教誨而修行的人）、緣覺（不依師教，自己悟道的人）以及菩薩（發願救度眾生的人），他們的天眼所能看到的，不能徹底瞭解眾生的境界。如來的天眼，清凈沒有污垢，普遍見到一切眾生，以及他們微妙的身形和神識所在。所顯現的如同車輪一般，眾生細微的身形，比三千大千世界還要多，包括諸天和人類的形體。生死的種類有許多，眾生的境界就是這樣，完全知道天人的想法，普遍為他們展現成佛之道。如來所開示教化的，眾生的根性通達順利，世間的英雄（指佛陀）在他們面前住立，為他們宣說最尊貴的佛法。其他人在他旁邊，卻不能看見如來的教化，這就是導師（指佛陀）的功業，天眼的力量所致。」

《大哀經·諸漏盡品》第十九

佛陀又告訴族姓子（指出身高貴的修行人）說：『如來至真（指佛陀）已經完全斷盡了一切煩惱，以無漏的心來修習解脫，以智慧度過生死，已經證得神通，並且尊重自己的修行，生死已經斷絕，建立了清凈的修行，所應該做的都已經完成，知道名色（指物質和精神）的根源。如來以無漏的智慧清凈無垢，鮮明潔白，光明顯耀，去除了一切所執著的地方和障礙的遮蔽。』

『那些聲聞眾雖然斷盡了煩惱，但是還有侷限和障礙，沒有到達究竟的境界；那些緣覺雖然斷盡了煩惱，但是在大悲的修行上還有侷限，而且沒有辯才；如來至真所斷盡的煩惱，各種修行都普遍圓滿具足——完全去除了一切執著的地方，懷有大悲心，辯才勇猛而且無所畏懼，威德神力巍峨高大，沒有誰能夠真正看清——一切世人所不能達到的，一心一意，一時之間，平等對待一切。』

『如來至真也沒有罪業的障礙和執著，威儀禮節也沒有任何缺失，如同虛空一樣本來清凈，一切魔和外道都不能……』

【English Translation】 English version Arising without vexation or heat. Having heard the teachings of the scriptures, they despise birth and death, Having crossed to the other shore, they see all the most excellent things. Those of other paths, the Sravakas (those who hear the Buddha's teachings), the Pratyekabuddhas (those who attain enlightenment on their own), and the Bodhisattvas (those who vow to save all beings), What their heavenly eyes can see does not fully understand the realms of beings. The Tathagata's (Buddha's) heavenly eye is pure and without defilement, Universally seeing all beings, and their subtle forms and locations of consciousness. What appears is like a wheel, the subtle forms of beings, More than the three thousand great thousand worlds, including the forms of gods and humans. The kinds of birth and death are many, the realms of beings are like this, Fully knowing the thoughts of gods and humans, universally showing them the path to Buddhahood. What the Tathagata reveals and teaches, the faculties of beings are clear and smooth, The hero of the world (referring to the Buddha) stands before them, speaking the most honored Dharma. Others are beside him, yet cannot see the Tathagata's teachings, This is the work of the guide (referring to the Buddha), the power of the heavenly eye.」

The Nineteenth Chapter on the Exhaustion of Defilements from the Great Compassion Sutra

The Buddha again told the clansman (referring to a practitioner of noble birth): 『The Tathagata, the Truly Enlightened One, has completely exhausted all defilements, cultivates liberation with a mind free from defilements, has crossed over birth and death with wisdom, has attained supernatural powers, and respects his practice. Birth and death have been cut off, pure practice has been established, what should be done has been completed, and the source of name and form (referring to matter and spirit) is known. The Tathagata, with undefiled wisdom, is pure and without blemish, bright and shining, removing all attachments and the obscurations of obstacles.』

『Those of the Sravaka assembly, though they have exhausted their defilements, still have limitations and have not reached the ultimate state; those of the Pratyekabuddha, though they have exhausted their defilements, still have limitations in the practice of great compassion and lack eloquence; the Tathagata, the Truly Enlightened One, has exhausted all defilements, all practices are universally complete and sufficient—completely removing all attachments, embracing great compassion, with courageous eloquence and without fear, majestic and awe-inspiring, none can truly perceive—what all worldly people cannot attain, with one mind, at one time, treating all equally.』

『The Tathagata, the Truly Enlightened One, also has no karmic obstacles or attachments, and there are no deficiencies in his demeanor and etiquette, like the void, originally pure, all demons and other paths cannot...』

當。功德名稱是為如來諸漏盡慧，不與一切塵欲掛礙而俱合同。是無漏慧住于堅固，為諸塵漏眾生之類講無漏法，除諸所著而說經典，從不誠思而出生矣。眾生由此而成眾漏則受陰入，以故汝等觀察而審，如來則為興喻示本而現其前如應說法，令知塵欲虛偽無實，使知如審以了真諦無受法者，是，族姓子！如來至真第十之業。」

佛於是頌曰：

「其導師者，　　為無漏慧，　　明闡廣普，　清凈無量。　　所以十力，　　以勢超殊，　堪任於此，　　篤信遵道。　　諸漏盡慧，　謂聲聞眾，　　不除止處，　　縛在掛礙；　人中之上，　　為眾導師，　　已除止處，　獨無限礙。　　其得緣覺，　　亦復如是，　無有大哀，　　及與辯才；　　有佛世尊，　諸漏已盡，　　以無盡慈，　　辯才無量。　清凈尊人，　　住無盡慧，　　知其眾人，　諸漏所因。　　緣其好此，　　而與眾生，　不能曉了，　　其應真跡。　　最勝則為，　愍哀此三，　　講無常法，　　苦、空、非身。　今此諸法，　　本從無出，　　了是若干，　致尊佛道。　　亦無有人，　　及與壽命，　號名為人，　　所作亦然。　　一切眾生，　猗此若干，　　世尊興愍，　　故說解脫。　又其安住

【現代漢語翻譯】現代漢語譯本當。功德的名稱是如來諸漏盡慧（如來徹底斷絕煩惱的智慧），不與一切塵欲（世俗的慾望）的牽絆和合。這種無漏慧（沒有煩惱的智慧）安住于堅固，為那些被塵漏（煩惱）所困的眾生講說無漏法（沒有煩惱的教法），去除他們所執著的，宣講經典，這些經典是從不虛妄的思考中產生的。眾生因此產生各種煩惱，從而承受五陰（色、受、想、行、識）的束縛。因此，你們應當仔細觀察和審視，如來會以譬喻來揭示根本，並顯現在你們面前，根據情況說法，讓你們知道塵欲是虛妄不實的，使你們如實地瞭解真諦，明白沒有一個承受法的人。是的，族姓子！如來至真第十的功業就是如此。佛陀於是以偈頌說道：『那位導師，擁有無漏的智慧，明晰地闡述廣博的真理，清凈而無量。他具備十力（如來的十種力量），以超凡的威勢，堪能承擔此重任，堅定地遵循正道。諸漏盡慧（斷絕一切煩惱的智慧），對於聲聞眾（聽聞佛法而修行的人）來說，他們沒有去除止處（執著），仍然被束縛在掛礙之中；人中之上（最尊貴的人），作為眾生的導師，已經去除止處，獨一無二，沒有障礙。那些獲得緣覺（獨自覺悟的人）的人，也是如此，他們沒有大慈悲心，也沒有辯才；而佛世尊，已經斷絕一切煩惱，以無盡的慈悲，擁有無量的辯才。清凈的尊者，安住于無盡的智慧，知道眾生被各種煩惱所困的原因。因為他們喜歡這些，而眾生不能理解，他們所應遵循的真實道路。最殊勝的佛陀，爲了憐憫這三種人（聲聞、緣覺、凡夫），講說無常的法，苦、空、非身。現在這些法，本來是從無中產生的，瞭解這些，才能達到尊貴的佛道。也沒有所謂的人，以及壽命，被稱作人，所作所為也是如此。一切眾生，執著于這些，世尊因此生起憐憫，所以宣說解脫之道。又安住于』

【English Translation】 English version When. The name of the merit is the Tathagata's wisdom of the exhaustion of all outflows (the wisdom of the Tathagata that completely cuts off afflictions), which is not associated with or bound by all worldly desires. This outflow-free wisdom (wisdom without afflictions) dwells in firmness, and for those beings who are troubled by outflows (afflictions), it speaks the outflow-free Dharma (teachings without afflictions), removes their attachments, and proclaims the scriptures, which arise from non-deceptive contemplation. Beings thus generate various afflictions, thereby enduring the bondage of the five aggregates (form, feeling, perception, mental formations, and consciousness). Therefore, you should carefully observe and examine, the Tathagata will use metaphors to reveal the root and appear before you, teaching according to the circumstances, letting you know that worldly desires are false and unreal, enabling you to truly understand the ultimate truth, realizing that there is no one who receives the Dharma. Yes, sons of good families! Such is the tenth deed of the Tathagata, the truly enlightened one. The Buddha then spoke in verses: 'That guide, possesses outflow-free wisdom, clearly expounds the vast truth, pure and immeasurable. He possesses the ten powers (the ten powers of the Tathagata), with extraordinary might, capable of undertaking this great task, firmly following the right path. The wisdom of the exhaustion of all outflows, for the Sravakas (those who practice by hearing the Dharma), they have not removed the place of cessation (attachment), still bound by hindrances; the most honored among people, as the guide of beings, has removed the place of cessation, unique and without obstacles. Those who attain Pratyekabuddhahood (those who awaken on their own), are also like this, they do not have great compassion, nor do they have eloquence; while the World Honored Buddha, has cut off all afflictions, with endless compassion, possesses immeasurable eloquence. The pure and venerable one, dwells in endless wisdom, knowing the reasons why beings are troubled by various afflictions. Because they like these, and beings cannot understand, the true path they should follow. The most supreme Buddha, out of compassion for these three kinds of people (Sravakas, Pratyekabuddhas, and ordinary beings), speaks of the impermanent Dharma, suffering, emptiness, and non-self. Now these Dharmas, originally arise from nothing, understanding these, one can attain the noble path of Buddhahood. There is also no such thing as a person, or a lifespan, called a person, and what is done is also like this. All beings, are attached to these, the World Honored One therefore arises with compassion, so he proclaims the path of liberation. And dwells in'

，　　不以懈惓，　　亦復未曾，　減損佛智。　　以故最勝，　　常懷慇勤，　心恒憐傷，　　頒宣經道。　　佛業如是，　倫匹若茲，　　是為十力，　　降伏外道。　十力所住，　　建立勢強，　　轉無稱量，　殊勝法輪。」

大哀經四無畏品第二十

佛告族姓子：「如來至真有四無畏，諦住勇猛所作業者。吾為至真平等之覺，自了如此，諸天、世人、沙門、梵志、魔王、釋梵不能障塞如來之法。言不曉了，成最正覺，未之有也。何故如來名等正覺？了一切法悉為平等無有偏黨。其凡夫法及與佛法則悉平等，故成正覺；其所學法及不學法、緣覺之法與菩薩法至諸佛法，悉亦等之，故曰正覺。其計世俗及於度世，有罪、無罪，有漏、無漏，有為、無為，有數、無數，此二諸法亦悉等之，故成正覺。

「彼何故等？以空故等，故曰為等。諸見自然以無想等，想自然故；以無愿等，三界自然故；以無想等，所想自然故；以無行等，行自然故；以無起等，所起自然故；以無依等，所依自然故；能如審等，三世自然故；以慧等，無明恩愛自然之故；以泥洹等，生死自然故。

「又，族姓子！如來至真於一切法如是平等，故成正覺，是故名曰平等正覺。如其如來曉了諸法成最正覺，如是

【現代漢語翻譯】現代漢語譯本不因懈怠而疲倦，也未曾減少佛的智慧。因此，最殊勝的佛陀，總是懷著慇勤之心，心中恒常憐憫眾生，宣講佛法。佛陀的事業就是如此，其無與倫比的境界也是如此，這就是佛陀的十力，能降伏外道。十力所依住之處，建立起強大的力量，轉動著無與倫比、殊勝的法輪。

《大哀經·四無畏品》第二十

佛陀告訴族姓子：『如來（Tathagata，佛的稱號）至真具有四種無畏，真實安住于勇猛精進的修行之中。我作為至真、平等覺悟的佛陀，自己了知這一點，諸天、世人、沙門（Sramana，出家修道者）、梵志（Brahmana，婆羅門教修行者）、魔王、釋梵（Sakra，帝釋天）都不能阻礙如來的佛法。』『說不了解，而能成就最正覺，這是不可能的。為什麼如來被稱為等正覺（Samyak-sambuddha，正等覺）呢？因為他了知一切法都是平等的，沒有偏袒。凡夫的法和佛的法都是平等的，所以成就正覺；所學的法和不學的法、緣覺（Pratyekabuddha，獨覺）的法和菩薩（Bodhisattva，追求覺悟的修行者）的法，乃至諸佛的法，也都是平等的，所以稱為正覺。』『世俗的法和出世的法，有罪的、無罪的，有漏的（有煩惱的）、無漏的（無煩惱的），有為的（因緣和合的）、無為的（不生不滅的），有數的、無數的，這兩種法也都是平等的，所以成就正覺。』

『它們為什麼平等呢？因為空（Sunyata，空性）的緣故平等，所以稱為平等。一切見解自然地以無想（無念）平等，因為想是自然的；以無愿平等，因為三界（欲界、色界、無色界）是自然的；以無想平等，因為所想是自然的；以無行平等，因為行是自然的；以無起平等，因為所起是自然的；以無依平等，因為所依是自然的；能如實審察平等，因為三世（過去、現在、未來）是自然的；以智慧平等，因為無明（Avidya，無知）和恩愛是自然的；以涅槃（Nirvana，解脫）平等，因為生死是自然的。』

『又，族姓子！如來至真對於一切法都是如此平等，所以成就正覺，因此被稱為平等正覺。如果如來了解諸法而成就最正覺，就像這樣』

【English Translation】 English version Not by being lax or weary, nor has it ever diminished the Buddha's wisdom. Therefore, the most supreme Buddha, always cherishes diligence, and constantly holds compassion in his heart, proclaiming the Dharma. The Buddha's work is like this, and its unparalleled realm is also like this, this is the Buddha's ten powers, which can subdue external paths. The place where the ten powers reside, establishes a strong force, turning the immeasurable and supreme Dharma wheel.

The Great Compassion Sutra, Chapter 20 on the Four Fearlessnesses

The Buddha told the clansman: 'The Tathagata (title of the Buddha), the truly enlightened one, has four fearlessnesses, truly dwelling in the practice of courageous diligence. I, as the truly enlightened and equally awakened Buddha, know this myself, and neither gods, people, Sramanas (ascetics), Brahmanas (priests), Mara (demon king), nor Sakra (Indra) can obstruct the Tathagata's Dharma.' 'To say one does not understand, yet can achieve the most perfect enlightenment, is impossible. Why is the Tathagata called Samyak-sambuddha (perfectly enlightened)? Because he understands that all dharmas are equal, without partiality. The dharmas of ordinary beings and the dharmas of the Buddha are equal, therefore achieving perfect enlightenment; the dharmas that are learned and not learned, the dharmas of Pratyekabuddhas (solitary realizers) and the dharmas of Bodhisattvas (enlightenment seekers), and even the dharmas of all Buddhas, are also equal, therefore called perfect enlightenment.' 'The worldly dharmas and the transcendental dharmas, the sinful and the sinless, the defiled (with afflictions) and the undefiled (without afflictions), the conditioned (arising from causes) and the unconditioned (not arising or ceasing), the countable and the uncountable, these two kinds of dharmas are also equal, therefore achieving perfect enlightenment.'

'Why are they equal? Because of emptiness (Sunyata), they are equal, therefore called equal. All views are naturally equal with non-thought, because thought is natural; equal with non-desire, because the three realms (desire, form, formless) are natural; equal with non-thought, because what is thought is natural; equal with non-action, because action is natural; equal with non-arising, because what arises is natural; equal with non-reliance, because what is relied upon is natural; able to truly discern equality, because the three times (past, present, future) are natural; equal with wisdom, because ignorance (Avidya) and affection are natural; equal with Nirvana (liberation), because birth and death are natural.'

'Furthermore, clansman! The Tathagata, the truly enlightened one, is thus equal in all dharmas, therefore achieving perfect enlightenment, and is thus called the perfectly and equally enlightened one. If the Tathagata understands all dharmas and achieves the most perfect enlightenment, it is like this.'

建立住于大哀，便為眾生若干方便、種種因緣各為如應而分別說，則歸命法因法而生，尋時滅盡苦惱之源。其此非師自稱為師、不尊稱尊、未成正覺自謂正覺。是故，如來於此儔類獨無所畏，超絕無侶而無倫匹，是為如來十一之業。」

佛於是頌曰：

「于諸法平等，　　由已成正覺，　是故平等覺，　　如來而普現。　其凡夫之法，　　佛法則亦等，　所學不學法、　　及諸緣覺乘、　諸有世俗法、　　及與度世法、　諸善、不善行、　　泥洹一等類。　解空及無相，　　棄捐于諸愿，　無生、無所行，　　等見於此事。　等明如是業，　　所說亦如茲，　因此度眾生，　　是為大仙法。」

佛復告族姓子：「如來自知諸漏已盡，彼諸天人、天上世間無能譏謗如來至真、敢言諸漏不盡者。所謂如來諸漏盡者，如來已脫愛慾之源，心解諸欲無所掛礙。又，佛心者，已度諸漏，蠲除一切塵勞之行無所掛礙，是故名曰如來至真。諸漏已盡故顯現世，以賢聖慧第一真諦無敢當前能遮蔽法雨，當令除滅穢修之行使其造證，以故曰盡。無有不盡、未曾生盡，以此名為盡。如來所盡謂真諦者無所復盡，已無所盡此則無為，其已無為彼則無受。無在不在，此無處所是謂興立，成諸如來住無所生，是

【現代漢語翻譯】現代漢語譯本安住于大慈悲之中，便為眾生施設種種方便、種種因緣，各自根據其相應的根器而分別解說，使他們歸依佛法，因佛法而生起智慧，從而迅速滅盡苦惱的根源。而那些並非真正的導師卻自稱為導師，不尊敬真正的尊者卻自稱為尊者，尚未成就正覺卻自稱已成就正覺的人，如來對於這類人毫無畏懼，超越一切，無與倫比，這是如來的十一項功業。佛陀於是以偈頌說道：『對於一切法都平等看待，因為已經成就正覺，所以能平等覺悟，如來因此普遍顯現。凡夫的法和佛的法也是平等的，所學之法和不學之法，以及諸緣覺乘，世俗的法和出世的法，善行和不善行，涅槃都屬於同一類。理解空性和無相，捨棄一切願望，無生無行，平等看待這些事理。平等明瞭這些功業，所說的教法也如此，因此度化眾生，這就是大仙的法則。』佛陀又告訴族姓子：『如來自己知道一切煩惱都已斷盡，那些天人、天上世間沒有誰能誹謗如來至真，敢說如來的煩惱沒有斷盡。所謂如來煩惱斷盡，是指如來已經脫離了愛慾的根源，心中解脫了一切慾望，沒有任何掛礙。而且，佛的心已經度脫了一切煩惱，清除了所有塵勞的行徑，沒有任何掛礙，所以被稱為如來至真。因為一切煩惱都已斷盡，所以顯現於世，以賢聖的智慧，第一真諦，沒有人敢於阻擋佛法的甘露，應當使眾生去除污穢的修行，使他們證得真理，因此說煩惱已盡。沒有未斷盡的，也沒有曾經生起而未斷盡的，因此稱為斷盡。如來所斷盡的真諦是無所復盡，已經無所斷盡，這就是無為，已經無為，就沒有感受。無在無不在，沒有處所，這就是興立，成就諸如來安住于無生，是

【English Translation】 English version Establishing themselves in great compassion, they provide various skillful means and diverse conditions for sentient beings, each according to their respective capacities, explaining the Dharma accordingly, so that they may take refuge in the Dharma, generate wisdom through the Dharma, and swiftly extinguish the source of suffering. Those who are not true teachers yet call themselves teachers, who do not respect the true venerable ones yet call themselves venerable, who have not attained perfect enlightenment yet claim to have attained perfect enlightenment—the Tathagata has no fear of such individuals, surpassing all, unparalleled, this is the eleventh work of the Tathagata. The Buddha then spoke in verse: 'In all dharmas, equality is seen, having attained perfect enlightenment, therefore, with equal awakening, the Tathagata appears universally. The dharmas of ordinary beings and the dharmas of the Buddha are also equal, the dharmas learned and not learned, as well as the Pratyekabuddha vehicle, worldly dharmas and transcendental dharmas, good and unwholesome actions, Nirvana are all of the same kind. Understanding emptiness and non-appearance, abandoning all wishes, no birth, no action, seeing these matters equally. Equally understanding these works, the teachings spoken are also like this, therefore, liberating sentient beings, this is the law of the great sage.' The Buddha further told the clansman: 'The Tathagata knows that all outflows are exhausted, and no gods, humans, or beings in the heavens or the world can slander the Tathagata as not being truly enlightened, or dare to say that the Tathagata's outflows are not exhausted. The so-called exhaustion of the Tathagata's outflows means that the Tathagata has escaped the source of desire, and the mind is liberated from all desires, without any hindrance. Moreover, the Buddha's mind has transcended all outflows, eliminated all defilements, without any hindrance, therefore, it is called the Tathagata's true enlightenment. Because all outflows are exhausted, it appears in the world, with the wisdom of the noble ones, the first true meaning, no one dares to block the Dharma rain, which should remove the defiled practices of sentient beings, enabling them to attain the truth, therefore, it is said that the outflows are exhausted. There are no outflows that are not exhausted, nor have there ever been outflows that arose and were not exhausted, therefore, it is called exhaustion. The true meaning of what the Tathagata has exhausted is that there is nothing more to exhaust, having exhausted all, this is non-action, having attained non-action, there is no reception. Neither being nor non-being, there is no place, this is the establishment, accomplishing the Tathagatas dwelling in non-birth, it is'

諸法住如法界住，此為應慧。如是應者則無所應，亦不滅度、亦無所成；如是像法則不可得諸漏形色，亦不除漏。

「如來大哀住權方便，皆為眾生而演經典使除諸漏，是為如來十二之業。」

佛於是頌曰：

「最勝已盡諸漏欲，　　未曾復有貪掛礙，　人尊皆脫諸生死，　　已斷瑕穢無有餘。　安住皆棄諸無明，　　未曾可得愚癡冥，　人中師子諸餘見，　　是故無礙、無慾塵。　安住所說隨其時，　　皆盡諸漏無死生，　究察諸法無所有，　　豈能使盡復令長？　其所盡者無伴黨，　　若已盡者假名盡，　其有盡者二有為，　　計彼又無於三相。　住於此界無取作，　　佛以聖慧度彼岸，　曉了是以應說法，　　是為安住十二法。」

佛復告族姓子：「如來悉了蔽礙塵欲諸掛惑法而無掛礙，天上世間、諸天人民無能堪任毀於如來、言不應法。

「于彼何謂廢退於法？又有一事令法廢退。

「何言毀於如來為不為一？謂心憒亂不能專精。

「復有二法：一曰、不慚，二曰、無愧。

「復有三法：一曰、身行惡行，二曰、口出粗辭，三曰、意念毒害。

「復有四法，二行於四至不可至：一曰、𢤱悷，二曰、瞋恚，三曰、觸忌，四曰、愚癡。

【現代漢語翻譯】現代漢語譯本一切法的存在都如法界（Dharmadhatu，宇宙萬法的本性）的安住一樣，這才是應有的智慧。像這樣應合真理的人，就沒有任何需要應合的，也不會有滅度（Nirvana，解脫）或成就；像這樣的法則，不可能獲得任何煩惱的形色，也不會去除煩惱。『如來（Tathagata，佛的稱號）以大慈悲安住于權巧方便，都是爲了眾生而宣說經典，使他們去除各種煩惱，這就是如來的十二種事業。』佛陀於是以偈頌說道：『最殊勝者已斷盡一切煩惱和慾望，不再有貪婪和障礙的束縛，人中尊者都已脫離生死輪迴，已斷除一切瑕疵，沒有絲毫殘留。安住于捨棄一切無明（Avidya，無知），不再有愚癡和黑暗，人中獅子超越一切其他見解，因此無所障礙，沒有慾望的塵垢。安住于所說之法，隨順時機，都已斷盡煩惱，沒有生死輪迴，徹底觀察一切法，了知其空無自性，怎能使之斷盡又使其增長呢？所斷盡的沒有伴侶和黨羽，如果已經斷盡，只是假名為斷盡，那些有斷盡的，是二種有為法（Samskrta，因緣和合的現象），計較它們又沒有三相（生、住、滅）。安住於此界，沒有執取和造作，佛陀以聖慧度過彼岸（Paramita，到達彼岸），明瞭這些道理，應以此說法，這就是安住的十二種法。』佛陀又告訴族姓子：『如來完全瞭解遮蔽、障礙、塵欲和各種迷惑的法，而沒有任何障礙，天上世間、諸天人民沒有誰能詆譭如來，說如來所說不符合法理。』『那麼，什麼叫做退廢於法呢？還有一件事會使法退廢。』『什麼叫做詆譭如來，說如來不符合法理呢？就是指心意煩亂，不能專心精進。』『還有兩種法：一是、不知慚愧，二是、沒有羞恥心。』『還有三種法：一是、身體做出惡行，二是、口中說出粗俗的話，三是、心中懷有毒害的念頭。』『還有四種法，這四種行為會導致不可挽回的境地：一是、剛愎自用，二是、嗔恨惱怒，三是、觸犯禁忌，四是、愚癡。』

【English Translation】 English version All dharmas abide as the Dharmadhatu (the realm of all phenomena), this is the proper wisdom. One who is thus in accordance has nothing to accord with, nor is there extinction or accomplishment; such a principle cannot obtain the forms and colors of defilements, nor does it eliminate defilements. 'The Tathagata (the Buddha) abides in skillful means with great compassion, all for the sake of sentient beings, expounding the scriptures to eliminate all defilements, this is the twelve deeds of the Tathagata.' The Buddha then spoke in verse: 'The most excellent one has exhausted all defilements and desires, Never again having greed or hindrance, The honored ones have all escaped birth and death, Having cut off all flaws, with nothing remaining. Abiding in abandoning all ignorance (Avidya), Never obtaining foolishness and darkness, The lion among men transcends all other views, Therefore, without hindrance, without the dust of desire. Abiding in what is spoken, according to the time, All defilements are exhausted, without birth or death, Thoroughly examining all dharmas, knowing their emptiness, How can one make them exhausted and then grow again? What is exhausted has no companions or factions, If it is exhausted, it is only nominally exhausted, Those who have exhaustion are the two conditioned dharmas (Samskrta), Calculating them, they have no three characteristics (arising, abiding, ceasing). Abiding in this realm, without grasping or making, The Buddha crosses to the other shore (Paramita) with holy wisdom, Understanding these principles, one should teach accordingly, This is the twelve dharmas of abiding.' The Buddha further told the clansman: 'The Tathagata fully understands the dharmas of obscuration, hindrance, dust of desire, and all delusive attachments, yet has no hindrance. In the heavens and the world, among gods and people, no one can defame the Tathagata, saying that what the Tathagata speaks is not in accordance with the Dharma.' 'Then, what is called falling away from the Dharma? There is also one thing that causes the Dharma to fall away.' 'What is called defaming the Tathagata, saying that the Tathagata is not in accordance with the Dharma? It refers to a mind that is confused and unable to concentrate diligently.' 'There are two more dharmas: one is not being ashamed, and the other is having no sense of shame.' 'There are three more dharmas: one is committing evil deeds with the body, two is speaking harsh words with the mouth, and three is harboring poisonous thoughts in the mind.' 'There are four more dharmas, these four actions lead to an irreversible state: one is being obstinate, two is anger and resentment, three is violating taboos, and four is ignorance.'

「復有五法：一曰、殺生，二曰、盜竊，三曰、貪淫，四曰、妄言，五曰、醉酒。

「復有六法：一曰、無恭恪心，二曰、秘惜經典，三曰、輕毀禁戒，四曰、不隨定意，五曰、不懷法念，六曰、憍慢法師。

「復有七法：一曰、自大，二曰、甚慢，三曰、重慢，四曰、是我，五曰、邪慢，六曰、過諸貢高，七曰、無能及我。

「復有八法：一曰、邪見，二曰、邪念，三曰、邪言，四曰、邪業，五曰、邪活，六曰、邪便，七曰、邪意，八曰、邪定。

「復有九法，謂九害惱：一曰、我所敬者而輕蔑之，二曰、今現輕蔑，三曰、將來黨侵，四曰、我所憎者而敬愛之，五曰、今現欽敬，六曰、將來欽敬，七曰、曾侵毀我，八曰、今現侵我，九曰、將來侵我，緣是之故起惱害心。

「復有十法，謂十惡業：一曰、殺生，二曰、盜竊，三曰、淫妷，四曰、妄言，五曰、兩舌，六曰、惡口，七曰、綺語，八曰、無明，九曰、斗諍，十曰、邪見，是為所行從不順念。

「見應順法而不愛樂，墮于顛倒立在陰蓋，依倚邪見、恩愛之弊則失正法，違遠妨廢。身、口、心行如來悉知——如其所知，知諸蔽礙——所說如審。如是法者致於蔽礙，當除此法；已能除去故為說法，令諸眾生去諸陰蓋

【現代漢語翻譯】現代漢語譯本還有五種行為：第一是殺生，第二是偷盜，第三是貪戀淫慾，第四是說謊，第五是醉酒。還有六種行為：第一是沒有恭敬心，第二是吝惜不肯傳授經典，第三是輕視毀壞戒律，第四是不隨從禪定之意，第五是不懷有佛法之念，第六是傲慢對待法師。還有七種行為：第一是自大，第二是非常傲慢，第三是加倍傲慢，第四是認為『我是最厲害的』，第五是邪見導致的傲慢，第六是過分地貢高自大，第七是認為『沒有人能比得上我』。還有八種行為：第一是邪見（錯誤的見解），第二是邪念（錯誤的念頭），第三是邪語（錯誤的言語），第四是邪業（錯誤的行為），第五是邪活（錯誤的謀生方式），第六是邪便（錯誤的方便法門），第七是邪意（錯誤的意念），第八是邪定（錯誤的禪定）。還有九種行為，稱為九種惱害：第一是輕蔑我所尊敬的人，第二是現在就輕蔑，第三是將來會結黨侵犯，第四是尊敬愛戴我所憎恨的人，第五是現在就欽佩尊敬，第六是將來會欽佩尊敬，第七是曾經侵犯譭謗我，第八是現在侵犯我，第九是將來會侵犯我，因為這些原因而產生惱害之心。還有十種行為，稱為十種惡業：第一是殺生，第二是偷盜，第三是淫亂，第四是說謊，第五是挑撥離間，第六是惡語傷人，第七是花言巧語，第八是無知，第九是爭鬥，第十是邪見，這些行為都是不順從正念的。看到應該遵循的佛法卻不喜歡，就會墮入顛倒，被五陰（色、受、想、行、識）所覆蓋，依賴邪見和貪愛之弊端就會失去正法，遠離正道，妨礙修行。身、口、意所做的一切，如來（Tathagata）都知道——如他所知，知道一切障礙——所說都是真實的。像這樣的行為會導致障礙，應當去除這些行為；已經能夠去除這些行為，所以才宣說佛法，讓眾生去除五陰的覆蓋。

【English Translation】 English version Furthermore, there are five practices: first is killing, second is stealing, third is indulging in lust, fourth is lying, and fifth is drunkenness. Furthermore, there are six practices: first is having no respectful heart, second is being stingy with the scriptures, third is lightly destroying the precepts, fourth is not following the intention of meditation, fifth is not cherishing the Dharma, and sixth is being arrogant towards Dharma teachers. Furthermore, there are seven practices: first is self-aggrandizement, second is extreme arrogance, third is intensified arrogance, fourth is thinking 『I am the greatest,』 fifth is arrogance arising from wrong views, sixth is excessive conceit, and seventh is thinking 『no one can compare to me.』 Furthermore, there are eight practices: first is wrong view (evil view), second is wrong thought (evil thought), third is wrong speech (evil speech), fourth is wrong action (evil action), fifth is wrong livelihood (evil livelihood), sixth is wrong means (evil means), seventh is wrong intention (evil intention), and eighth is wrong concentration (evil concentration). Furthermore, there are nine practices, called the nine harms: first is despising those whom I respect, second is despising them now, third is forming a group to invade in the future, fourth is respecting and loving those whom I hate, fifth is admiring and respecting them now, sixth is admiring and respecting them in the future, seventh is having been invaded and slandered by them, eighth is being invaded by them now, and ninth is being invaded by them in the future, and because of these reasons, a heart of harm arises. Furthermore, there are ten practices, called the ten evil karmas: first is killing, second is stealing, third is sexual misconduct, fourth is lying, fifth is divisive speech, sixth is harsh speech, seventh is frivolous speech, eighth is ignorance, ninth is conflict, and tenth is wrong view. These actions are not in accordance with right mindfulness. Seeing the Dharma that should be followed but not liking it, one falls into delusion, is covered by the five aggregates (form, feeling, perception, mental formations, consciousness), and relying on the faults of wrong views and attachment, one loses the true Dharma, strays far from the right path, and hinders practice. The Tathagata knows all the actions of body, speech, and mind—as he knows, he knows all the hindrances—what is said is true. Such practices lead to hindrances, and these practices should be removed; having been able to remove these practices, the Dharma is preached so that all beings may remove the coverings of the five aggregates.

超然則出，是為如來十三之業。」

佛於是頌曰：

「諸最勝曉了法，　　其習此不得脫，　著心懷不能捨，　　謂不知羞慚者。　身、口、意亦如是，　　初未能將護斯，　貪、瞋、恚、癡、恐懼、　　犯殺生、偷竊人、　犯人妻、妄語醉、　　六失行、七憍慢、　說於八邪脫門，　　皆妨廢解脫跡。　若不能制其意，　　乃及十不善句，　由不捨、不順念，　　是等類未解脫。　見隨逐顛倒著，　　而依猗放逸誼，　不當習如是法，　　可成茲人中尊。」

佛復告族姓子：「如來曉了賢聖所行，尋造平等盡苦惱；眾生習善因是得生，若造平等便滅患害。假使諸天、世間人民不能障蔽如來正法，謂于至尊不應眾聖之所宗奉、不任大道，佛永無畏。

「何謂所宗？謂一乘道。凈眾生有二法：一曰、寂然，二曰、所愿。

「復有三法：一曰、空，二曰、無想，三曰、無愿。

「復有四法，謂四意止：一曰、身意，二曰、痛癢意，三曰、思想意，四曰、法意。

「復有五法：一曰、信根，二曰、精進根，三曰、意根，四曰、定根，五曰、智根。

「復有六法：一曰、唸佛，二曰、念法，三曰、念眾，四曰、念施，五曰、念戒，六曰、念天。

「復

【現代漢語翻譯】現代漢語譯本：「超越一切束縛，這就是如來的十三種事業。」佛陀於是以偈頌說道：『那些最殊勝、明瞭的法，如果執著於此而不能解脫，心中懷有執念而不肯放下，就可說是不知羞恥的人。身、口、意也是如此，最初未能守護好它們，貪婪、嗔恨、憤怒、愚癡、恐懼，犯下殺生、偷盜、邪淫、妄語、醉酒，六種過失的行為、七種驕慢，宣說八種邪惡的解脫之門，這些都會妨礙解脫的道路。如果不能控制自己的意念，以及十種不善的行為，由於不捨棄、不順從正念，這些人就不能得到解脫。他們看見自己隨逐顛倒的執著，而依賴放逸的習性，不應當修習這樣的法，才能成為人中之尊。』佛陀又告訴族姓子：『如來明瞭聖賢所行的道路，尋求創造平等，使眾生脫離苦惱；眾生修習善因，因此得以出生，如果創造平等，就能滅除禍患。即使諸天、世間人民也不能遮蔽如來的正法，認為至尊不應為眾聖所宗奉、不能擔當大道，佛陀永遠不會畏懼。』『什麼是所宗奉的呢？就是一乘道（唯一能達到解脫的道路）。凈化眾生有兩種方法：一是寂靜，二是所愿。』『還有三種方法：一是空（沒有實體），二是無想（沒有念頭），三是無愿（沒有慾望）。』『還有四種方法，即四念處：一是身念處（觀察身體），二是受念處（觀察感受），三是心念處（觀察思想），四是法念處（觀察法）。』『還有五種方法：一是信根（對佛法的信心），二是精進根（努力修行），三是念根（正念），四是定根（禪定），五是慧根（智慧）。』『還有六種方法：一是念佛（憶念佛陀），二是念法（憶念佛法），三是念僧（憶念僧團），四是念施（憶念佈施），五是念戒（憶念戒律），六是念天（憶念天界）。』

【English Translation】 English version: 'Transcending all limitations, this is the thirteenth work of the Tathagata (the one who has thus gone).' The Buddha then spoke in verse: 'Those who are most excellent and understand the Dharma (the teachings), if they cling to it and cannot be liberated, holding onto attachments in their hearts and not letting go, they can be said to be shameless. The body, speech, and mind are also like this. Initially, if they are not well-guarded, with greed, hatred, anger, ignorance, fear, committing killing, stealing, sexual misconduct, lying, and intoxication, the six kinds of faulty actions, the seven kinds of arrogance, and proclaiming the eight evil paths to liberation, all these will hinder the path to liberation. If one cannot control one's thoughts, as well as the ten unwholesome actions, due to not abandoning and not following right mindfulness, these people cannot attain liberation. They see themselves following inverted attachments, relying on the habit of indulgence, they should not practice such a Dharma, in order to become the most honored among people.' The Buddha further told the clansman: 'The Tathagata understands the path that the sages walk, seeking to create equality, so that sentient beings can be free from suffering; sentient beings cultivate good causes, and thus are born, if they create equality, they can eliminate calamities. Even if the gods and people of the world cannot obscure the Tathagata's true Dharma, thinking that the most honored one should not be revered by the sages, and cannot bear the great path, the Buddha will never be afraid.' 'What is revered? It is the One Vehicle Path (the only path to liberation). There are two methods to purify sentient beings: one is stillness, and the other is aspiration.' 'There are also three methods: one is emptiness (no substance), two is no thought (no ideas), and three is no desire (no cravings).' 'There are also four methods, which are the four foundations of mindfulness: one is mindfulness of the body, two is mindfulness of feelings, three is mindfulness of mind, and four is mindfulness of Dharma.' 'There are also five methods: one is the root of faith (confidence in the Dharma), two is the root of diligence (effort in practice), three is the root of mindfulness (right mindfulness), four is the root of concentration (meditation), and five is the root of wisdom (insight).' 'There are also six methods: one is mindfulness of the Buddha, two is mindfulness of the Dharma, three is mindfulness of the Sangha (the monastic community), four is mindfulness of generosity, five is mindfulness of precepts, and six is mindfulness of the heavens.'

有七應法：一曰、意覺意，二曰、法覺意，三曰、精進覺意，四曰、歡悅覺意，五曰、信覺意，六曰、定覺意，七曰、護覺意。

「復有八應法：一曰、正見，二曰、正念，三曰、正言，四曰、正業，五曰、正活，六曰、正便，七曰、正意，八曰、正定。

「復有九應法：一曰、第一禪，二曰、第二禪，三曰、第三禪，四曰、第四禪，五曰、虛空慧正受，六曰、以慧正受，七曰、不用慧正受，八曰、有想無想而為正受，九曰、滅於一切諸痛思想正受。

「復有十應法：一曰、離殺生，二曰、離盜竊，三曰、離貪淫，四曰、離妄言，五曰、離兩舌，六曰、離惡口，七曰、離罵詈，八曰、離綺語，九曰、離瞋恚，十曰、無邪見住于正業。是謂應行，離於所生，是為諸善三十七品——合集戒品、成於定品、合於慧品、究竟解品、通達度知見品——成賢聖諦離於所生。

「複次，所謂離於所生，謂修行平等賢聖之事。所謂應賢聖者，彼無法品若二、不二，有權、無權，有進、或退，若生、不生，無受、無舍，道所越度諸不平等二事之行。諸法無二，則如審慧修所依生。

「如來以此無所生行為眾生說；若能行此，眾生歸斯尋盡苦惱，是為如來第十四業。」

佛於是頌曰：

「近斯清凈

【現代漢語翻譯】現代漢語譯本有七種相應的修行方法：第一是，覺察意念的生起；第二是，覺察法（佛法）的內涵；第三是，精進地覺察意念；第四是，歡喜地覺察意念；第五是，以信心覺察意念；第六是，以禪定覺察意念；第七是，守護覺察意念。

又有八種相應的修行方法：第一是，正確的見解；第二是，正確的念頭；第三是，正確的言語；第四是，正確的行為；第五是，正確的謀生方式；第六是，正確的精進；第七是，正確的意念；第八是，正確的禪定。

又有九種相應的修行方法：第一是，進入初禪（Dhyana，禪定）；第二是，進入二禪；第三是，進入三禪；第四是，進入四禪；第五是，以虛空慧（Akasha-jnana，對虛空的智慧）進入正受（Samadhi，三昧）；第六是，以智慧進入正受；第七是，不以智慧進入正受；第八是，在有想（Sanjna，感知）和無想（Asanjna，無感知）的狀態下進入正受；第九是，滅盡一切痛苦和思想而進入正受。

又有十種相應的修行方法：第一是，遠離殺生；第二是，遠離偷盜；第三是，遠離邪淫；第四是，遠離妄語；第五是，遠離兩舌（挑撥離間）；第六是，遠離惡語（粗俗的言語）；第七是，遠離謾罵；第八是，遠離綺語（花言巧語）；第九是，遠離嗔恚（憤怒）；第十是，不持邪見，安住于正業。這些是應當修行的，遠離一切煩惱的根源，這就是三十七道品（Bodhipakkhiya-dhamma，菩提分法）——包括戒品（Sila-skandha，戒蘊）、定品（Samadhi-skandha，定蘊）、慧品（Prajna-skandha，慧蘊），最終達到解脫，通達真理，成就聖賢的境界，遠離一切煩惱的根源。

進一步說，所謂遠離一切煩惱的根源，是指修行平等賢聖之道。所謂應成為賢聖之人，他們不執著于任何法，無論是二元對立還是非二元對立，有權還是無權，有進步還是退步，有生還是不生，無接受還是無捨棄，他們超越了所有不平等的二元對立的修行。諸法本無二元對立，因此，應當以審慎的智慧來修行，依此而生。

如來以這種無所生（Anutpada，不生）的修行方式為眾生說法；如果能夠修行此道，眾生就能最終擺脫痛苦，這就是如來的第十四種事業。

佛陀於是說偈頌道：『接近這種清凈……』

【English Translation】 English version There are seven corresponding practices: first, to be aware of the arising of intention; second, to be aware of the essence of Dharma (Buddha's teachings); third, to be diligently aware of intention; fourth, to be joyfully aware of intention; fifth, to be aware of intention with faith; sixth, to be aware of intention with meditation; seventh, to guard the awareness of intention.

There are also eight corresponding practices: first, right view; second, right thought; third, right speech; fourth, right action; fifth, right livelihood; sixth, right effort; seventh, right intention; eighth, right concentration.

There are also nine corresponding practices: first, entering the first Dhyana (meditation); second, entering the second Dhyana; third, entering the third Dhyana; fourth, entering the fourth Dhyana; fifth, entering Samadhi (concentration) with Akasha-jnana (wisdom of space); sixth, entering Samadhi with wisdom; seventh, entering Samadhi without wisdom; eighth, entering Samadhi in the state of having perception (Sanjna) and non-perception (Asanjna); ninth, entering Samadhi by extinguishing all pain and thoughts.

There are also ten corresponding practices: first, abstaining from killing; second, abstaining from stealing; third, abstaining from sexual misconduct; fourth, abstaining from false speech; fifth, abstaining from divisive speech; sixth, abstaining from harsh speech; seventh, abstaining from abusive language; eighth, abstaining from frivolous speech; ninth, abstaining from anger; tenth, not holding wrong views, abiding in right action. These are what should be practiced, abandoning the root of all afflictions, which are the thirty-seven Bodhipakkhiya-dhamma (factors of enlightenment) – including Sila-skandha (the aggregate of morality), Samadhi-skandha (the aggregate of concentration), Prajna-skandha (the aggregate of wisdom), ultimately achieving liberation, understanding the truth, attaining the state of a sage, and abandoning the root of all afflictions.

Furthermore, the so-called abandoning the root of all afflictions refers to practicing the path of equality of the sages. Those who are to become sages do not cling to any Dharma, whether it is dualistic or non-dualistic, with power or without power, with progress or regress, with birth or without birth, without acceptance or without rejection, they transcend all unequal dualistic practices. All Dharmas are non-dual, therefore, one should practice with discerning wisdom, and from this, it arises.

The Tathagata teaches this practice of Anutpada (non-arising) to sentient beings; if one can practice this path, sentient beings can ultimately be free from suffering, and this is the fourteenth work of the Tathagata.

The Buddha then spoke in verse: 'Approaching this purity...'

，　　至不可量，　　人所依猗，　逮到清凈。　　最勝普聞，　　而悉知之，　已知經典，　　樂說甘露。　　至乎眾善，　無數諸法，　　道品清凈，　　為佛世尊。　勇猛習此，　　而得解脫，　　十力所演，　無有所處。　　如應順念，　　滅盡塵勞，　方便等法，　　無憂豐茂。　　不依於法、　不猗非法，　　逮平等脫，　　精進平均。　其緣善德，　　不依道法，　　慌惚虛無，　如空無念。　　猶如幻化，　　如夢所見，　彼則得度，　　生死所趣。　　是為十力，　所行之業，　　人所獲致，　　于所周旋。　是以大哀，　　而度脫之，　　興隆慈愍，　故無等倫。」

大哀經十八不共法品第二十一之一

佛復告族姓子：「如來至真而無缺漏，智者、愚者得未誤失所行正法。所以者何？如來至真身行無闕則為至真平等之覺，威神巍巍，端正殊絕。威儀、禮節、視瞻、舉動順於等行，被服法衣、手執應器，行步、進止、往來、周旋經行、坐立猗臥，出入郡國、州城、大邦、縣邑、聚落，足不蹈地，千輻相文自然輪現，柔軟殊妙香潔蓮華而現乎地。如來之足踐于其上，其有蟲蟻含血之類，遇如來足晝夜七日而得安隱，壽終之後復生天上。其法衣被自然四寸不[

【現代漢語翻譯】現代漢語譯本達到不可估量的境界，是人們所依賴的歸宿，最終達到清凈的境界。最殊勝的教法廣為人知，並且完全瞭解一切，已經通曉經典，樂於宣說甘露般的教誨。達到一切善行的頂峰，無數的諸法，通往清凈的道品，是佛世尊所教導的。勇猛地修習這些，從而獲得解脫，這是十力（如來的十種力量）所闡述的，沒有任何執著之處。如理如法地順應正念，滅盡一切塵世的煩惱，方便等法，使人無憂無慮，豐盛茂盛。不依賴於法，也不執著于非法，達到平等解脫的境界，精進修行，保持平衡。其所緣的善德，不依賴於任何道法，恍惚虛無，如同虛空一般無念。猶如幻化，如同夢中所見，他們因此得以度脫，脫離生死輪迴。這就是十力（如來的十種力量），所行之業，是人們所能獲得的，在其中周旋。因此以大慈悲，而度脫眾生，興盛慈愛憐憫之心，所以是無與倫比的。」

《大哀經》十八不共法品第二十一之一

佛陀又告訴族姓子：『如來至真至純，沒有絲毫缺漏，智者和愚者都能通過如來所行的正法，不會誤入歧途。這是為什麼呢？因為如來至真，身行沒有絲毫缺失，是至真平等的覺悟，威嚴神聖，端正殊勝。威儀、禮節、視線、舉止都順應平等的行為，身披法衣，手持應器，行走、前進、停止、往來、周旋經行、坐立、倚靠、臥倒，出入郡國、州城、大邦、縣邑、聚落，雙腳不踩在地上，千輻相的輪紋自然顯現，柔軟殊妙，散發著清香的蓮花出現在地面上。如來的雙腳踩在上面，那些蟲蟻等含血的生物，遇到如來的腳，晝夜七日都能安穩，壽命終結后還能轉生到天上。如來的法衣自然下垂四寸，不

【English Translation】 English version Reaching the immeasurable, it is the refuge upon which people rely, Ultimately attaining the state of purity. The most supreme teachings are widely known, and all is completely understood, Having mastered the scriptures, delighting in expounding the nectar-like teachings. Reaching the pinnacle of all good deeds, Countless dharmas, the path to purity, are taught by the Buddha, the World Honored One. Vigorously practicing these, thereby attaining liberation, this is what is expounded by the Ten Powers (of the Tathagata), There is no attachment to any place. Rightly and properly following mindfulness, extinguishing all worldly afflictions, Expedient methods and other teachings, making one free from worry, abundant and flourishing. Not relying on the Dharma, Nor clinging to non-Dharma, attaining the state of equal liberation, diligently practicing, maintaining balance. The virtuous deeds they are connected to, not relying on any path or Dharma, are vague and insubstantial, Like the void, without thought. Like an illusion, like what is seen in a dream, They are thus able to cross over, escaping the cycle of birth and death. This is the work of the Ten Powers (of the Tathagata), What people can attain, in which they move around. Therefore, with great compassion, they liberate sentient beings, promoting loving-kindness and compassion, Thus, they are unparalleled.』

The Eighteenth Non-Common Dharma Chapter, the Twenty-First of the Great Compassion Sutra

The Buddha further told the clansman: 『The Tathagata is perfectly true and without any flaw, the wise and the foolish can follow the right Dharma practiced by the Tathagata without going astray. Why is this so? Because the Tathagata is perfectly true, the conduct of the body is without any deficiency, it is the perfect and equal enlightenment, majestic and sacred, upright and extraordinary. The demeanor, etiquette, gaze, and actions all conform to equal conduct, wearing the Dharma robe, holding the appropriate bowl, walking, advancing, stopping, coming and going, circumambulating, sitting, leaning, and lying down, entering and leaving counties, cities, great states, districts, and villages, the feet do not touch the ground, the thousand-spoked wheel pattern naturally appears, soft and wonderful, fragrant lotuses appear on the ground. The Tathagata's feet step on them, and those insects and other blood-containing creatures, when they encounter the Tathagata's feet, will be at peace for seven days and nights, and after their lives end, they will be reborn in heaven. The Tathagata's Dharma robe naturally hangs down four inches, not

打-丁+親]其體，隨藍之風不能動衣，其傍眾生皆得獲安。是故言曰如來之身無有缺漏。

「又，族姓子！如來至真有所演辭未曾有短，智者、愚者不能得便求瑕闕者。所以者何？如來至真所言以時，演辭至誠如實無虛，應誼合法順如律教，所言平等，言行相應，語無違失，應不應時。口所說者皆悅一切眾生之心，無有復重，誼理美要成就莊嚴；口演一音悉應眾生志性所念，各得聞知忻然解達。是故名曰如來至真言辭無短。

「又，族姓子！如來至真心之所念亦無誤失，而令智者及與愚者求得便者心念法失。所以者何？如來常定無有不寂，懷眾生類得其心本，除諸誤失而為說法，是為如來十五諸業。」

佛於是頌曰：

「其尊大人，　　無有闕漏，　　身行、口言，　勝心所念。　　其世吼護，　　無短、無罪，　愍哀入中，　　憐傷等現。　　欲求佛失，　一切悉無，　　以此經法，　　示人令寂。　使皆棄此，　　諸瑕闕行，　　是為最勝，　十五之業。」

佛復告族姓子：「如來至真無有粗教，所宣音響而令諸魔及與官屬並外異學裸形露精殊別異術而得便者。如來無言亦無有聲，離諸猗著。如來難說，一切眾生咸皆啟受不以有為，亦復不處在於無為。如來身行靡不究暢

【現代漢語翻譯】現代漢語譯本：'他的身體，即使被風吹動，衣服也不會飄動，他身邊的眾生都能得到安寧。所以說，如來的身體沒有缺陷。' '此外，族姓子！如來至真所說的話語，沒有絲毫的不足，無論是智者還是愚者，都無法找到可以挑剔的瑕疵。為什麼呢？因為如來至真所說的話語都是適時的，言辭真實不虛，符合道理，順應法律教誨，所說的話平等，言行一致，沒有違背和失誤，應時而說，不應時則不說。他口中所說的話都能使一切眾生心生歡喜，沒有重複，道理美好而重要，成就莊嚴；他口中發出的一個聲音，都能迴應眾生各自的志向和想法，使他們都能聽到並欣然理解。所以說，如來至真的言辭沒有缺陷。' '此外，族姓子！如來至真的心念也沒有錯誤，以至於讓智者和愚者都能找到機會，認為他的心念有失。為什麼呢？因為如來常常處於禪定之中，沒有不寂靜的時候，他了解眾生的心性，消除他們的錯誤，然後為他們說法，這就是如來的十五種功業。' 佛陀於是說了偈頌： '這位尊貴的大人，沒有缺陷，他的身行、口言、心念都是最殊勝的。他在世間如同獅子吼一樣守護著，沒有缺點，沒有罪過，他慈悲地進入眾生之中，憐憫和關愛平等地顯現。想要找到佛的過失，一切都找不到，用這部經法，來教導人們達到寂靜。使他們都捨棄這些瑕疵和過錯的行為，這是最殊勝的，是十五種功業。' '佛陀又告訴族姓子：如來至真沒有粗俗的教誨，他所宣說的聲音，不會讓魔王及其眷屬，以及外道異學，那些裸露身體、賣弄精怪、使用特殊法術的人找到機會。如來沒有言語，也沒有聲音，遠離一切執著。如來難以言說，一切眾生都樂於接受，不執著于有為，也不執著于無為。如來的身行沒有不通達的。'

【English Translation】 English version: 'His body, even when moved by the wind, does not cause his clothes to flutter, and all beings around him find peace. Therefore, it is said that the Tathagata's body has no flaws.' 'Furthermore, O clansman! The Tathagata's (如來) (the one who has thus gone) words are without any deficiency; neither the wise nor the foolish can find any fault in them. Why is this? Because the Tathagata's (如來) words are always timely, his speech is truthful and without falsehood, in accordance with reason, following the teachings of the law, his words are equal, his actions match his words, there are no contradictions or mistakes, he speaks when it is appropriate and remains silent when it is not. His words bring joy to all beings, without repetition, the principles are beautiful and important, achieving solemnity; a single sound from his mouth can respond to the aspirations and thoughts of all beings, allowing them to hear and understand with joy. Therefore, it is said that the Tathagata's (如來) words are without deficiency.' 'Furthermore, O clansman! The Tathagata's (如來) thoughts are also without error, such that neither the wise nor the foolish can find an opportunity to claim that his thoughts are flawed. Why is this? Because the Tathagata (如來) is always in meditation, never without tranquility, he understands the nature of beings, eliminates their errors, and then teaches them the Dharma; these are the fifteen deeds of the Tathagata (如來).' The Buddha then spoke in verse: 'This venerable great one, has no flaws, his actions, words, and thoughts are all most excellent. He protects the world like a lion's roar, without shortcomings, without sin, he compassionately enters among beings, his mercy and care are equally manifested. Seeking to find the Buddha's faults, all is in vain, with this Dharma, he teaches people to attain tranquility. He causes them to abandon these flawed and erroneous actions, this is the most excellent, the fifteen deeds.' 'The Buddha further told the clansman: The Tathagata (如來) has no coarse teachings, the sounds he proclaims do not give opportunities to the demon kings and their retinues, nor to the heretics and those who practice strange arts, those who expose their bodies and show off their powers. The Tathagata (如來) has no words, nor any sound, he is free from all attachments. The Tathagata (如來) is difficult to describe, all beings are happy to receive his teachings, not clinging to existence, nor clinging to non-existence. The Tathagata's (如來) actions are all perfectly understood.'

，口言無短。而今所行，人得其便，不與世諍。是故，如來無有音響，常順空行。如來無我亦無所受，復無貪業離一切趣。是故，如來無有諍訟。

「設無音響，因此蠲除眾生音響而為說法，是為如來十六之業。」

佛於是頌曰：

「若聞咨嗟，　　不以動悅；　　若聞毀呰，　亦不愁戚。　　除諸所著，　　亦無猗望，　本修善行，　　行無所著。　　最勝諦修，　常順空行，　　無我、無受，　　彼無憎、愛。　如其所住，　　講說經法，　　是為至誠，　所說尊業。」

佛復告族姓子：「如來常念未曾忽忘，亦無憒亂，意不迷慌而違遠法也；如來常定，為一切智諸通之慧，則以脫門定意正受。以無能忘，普見一切眾生心行之所住處，觀察其本，便以應誼而為說法，不違法誼，辯才開明，隨順無逆。其不忘者，去來今慧無所掛礙，咸見三世。因其己身，自以其心未曾忽忘，慈愍十方一切眾生亦復如是，慇勤念濟而為說法，是為如來第十七業。」

佛於是頌曰：

「導師所念，　　未曾忽忘，　　順從法禪，　脫門為行。　　一切眾生，　　志性所行，　應其所之，　　而為說法。　　所分別了，　未曾忘失，　　達於三世，　　應無所犯。　設無所忘，　　應其

【現代漢語翻譯】現代漢語譯本口中不說別人的短處。現在所做的事情，使人們得到便利，不與世人爭執。因此，如來沒有聲音和響動，常常順應空性而行。如來沒有我，也沒有感受，更沒有貪慾的業報，遠離一切輪迴的去處。因此，如來沒有爭訟。『即使沒有聲音和響動，因此消除眾生的聲音和響動而為他們說法，這就是如來的第十六種事業。』佛陀於是用偈頌說道：『如果聽到讚美，不會因此而激動喜悅；如果聽到譭謗，也不會因此而憂愁悲傷。去除一切執著，也沒有任何依賴和期望，本來就修習善行，所行沒有執著。修習最殊勝的真諦，常常順應空性而行，沒有我，沒有感受，他沒有憎恨和愛戀。如其所安住的境界，講說經法，這就是至誠，所說的都是尊貴的事業。』佛陀又告訴族姓子：『如來常常憶念，從未曾忘記，也沒有昏亂，心意不迷茫而遠離佛法；如來常常處於禪定之中，爲了獲得一切智慧和神通的智慧，就以解脫之門進入禪定正受。因為沒有遺忘，普遍見到一切眾生心念行為的所在之處，觀察其根本，就以相應的道理為他們說法，不違背法義，辯才開明，隨順而不違逆。這種不忘的智慧，對於過去、現在、未來三世都沒有障礙，都能見到。因為自己本身，自己的心從未曾忘記，慈悲憐憫十方一切眾生也是如此，慇勤地想著救濟他們而為他們說法，這就是如來的第十七種事業。』佛陀於是用偈頌說道：『導師所憶念的，從未曾忘記，順從佛法的禪定，以解脫之門作為修行。一切眾生，心志和行為的所在，應其所應去的方向，而為他們說法。所分別瞭解的，從未曾忘失，通達過去、現在、未來三世，應無所違犯。即使沒有遺忘，應其所應』

【English Translation】 English version The mouth speaks no ill of others. What is done now benefits people and does not contend with the world. Therefore, the Tathagata (如來, Thus Come One) has no sound or echo, and always acts in accordance with emptiness. The Tathagata has no self, no sensation, no karma of greed, and is far from all realms of rebirth. Therefore, the Tathagata has no disputes. 'Even without sound or echo, thus eliminating the sounds and echoes of sentient beings to preach to them, this is the sixteenth act of the Tathagata.' The Buddha then spoke in verse: 'If praise is heard, one is not moved to joy; if slander is heard, one is not saddened. Removing all attachments, there is no reliance or expectation, originally practicing good deeds, acting without attachment. Cultivating the most supreme truth, always acting in accordance with emptiness, without self, without sensation, he has no hatred or love. According to the state he dwells in, he speaks the Dharma, this is utmost sincerity, and what is spoken is a noble act.' The Buddha further told the clansman: 'The Tathagata is always mindful, never forgetting, nor is there confusion, the mind is not bewildered and far from the Dharma; the Tathagata is always in samadhi (禪定, meditative absorption), for the wisdom of all knowledge and spiritual powers, he enters samadhi through the gate of liberation. Because there is no forgetting, he universally sees the dwelling places of all sentient beings' minds and actions, observes their roots, and then preaches to them with appropriate reasoning, not violating the meaning of the Dharma, with clear eloquence, in accordance and without opposition. This wisdom of not forgetting has no hindrance in the past, present, and future, and can see all three times. Because of his own self, his own mind has never forgotten, and he is compassionate to all sentient beings in the ten directions, thinking diligently of saving them and preaching to them, this is the seventeenth act of the Tathagata.' The Buddha then spoke in verse: 'What the guide remembers, he never forgets, following the samadhi of the Dharma, taking the gate of liberation as practice. All sentient beings, the direction of their minds and actions, according to where they should go, he preaches to them. What is distinguished and understood, is never forgotten, reaching the three times, there should be no transgression. Even without forgetting, according to what is appropriate'

說法，　　是諸大聖，　所行之業。」

佛復告族姓子：「如來至真心常靜然，無有不定，坐起、行步、臥寐、飲食。言辭寂然，常以一心。如來至真三昧微妙，所度無極越乎彼岸，禪思一心初無陰蔽，普察眾生諸有形類行定者、不定者；永無敢睹察如來思惟念所見心也，除其如來神聖所建，作其威靈乃能見耳。

「設如大聖常定一心，三昧亦然，不可上下為人說法、不復觀察。所以者何？常見一切眾生心故。

「佛之聖慧巍巍如是——不可攀逮，玄如虛空，無有表裡，靡不通達——是為如來第十八業。」

佛於是頌曰：

「佛無進退，　　心常永定，　　行步、住止、　坐臥、寢食，　　言辭寂然，　　無能亂者。　最勝常定，　　莫敢迷惑，　　八方、上、下，　終無得便，　　亦無敢知，　　其心所定。　因其所定，　　為人說法，　　常演道誼，　是最勝業。」

大哀經卷第五大正藏第 13 冊 No. 0398 大哀經

大哀經卷第六

西晉月氏三藏竺法護譯十八不共法品第二十一之餘

佛復告族姓子：「如來至真無若干想，亦無眾念而令其心迷惑忘也。所以如來無若干想，如虛空土不可窮盡，不察眾生而各各異，用其本凈無若

【現代漢語翻譯】現代漢語譯本『說法』，是諸大聖（指佛陀和高級菩薩）所修行的事業。」

佛陀又告訴族姓子（指出身高貴的弟子）說：『如來（指佛陀）至真之心常處於寂靜狀態，沒有不定的時候，無論是坐、起、行走、臥睡、飲食，言語都寂靜無聲，始終保持一心。如來至真的三昧（指禪定）微妙無比，所度化的眾生無邊無際，超越了生死彼岸。禪思一心時，心中沒有絲毫陰暗遮蔽，能夠普遍觀察眾生各種有形之類，包括修行有定力者和沒有定力者。沒有人能夠窺視到如來思惟念所見的心，除非是如來以神聖的力量所建立的，才能看到他的威靈。』

『假設大聖（指佛陀）常處於一心禪定，三昧也是如此，不會爲了給他人說法而上下觀察。這是為什麼呢？因為他能常見一切眾生的心。』

『佛陀的聖慧如此巍峨高大——不可攀登，深邃如虛空，沒有表裡，無所不通達——這就是如來的第十八種功業。』

佛陀於是用偈頌說道：

『佛陀沒有進退，心永遠安定，行走、站立、坐臥、睡眠、飲食，言語寂靜無聲，沒有人能擾亂他。最殊勝的常定，沒有人敢迷惑他，八方、上下，終究無法得逞，也沒有人敢知曉，他心中所定的。因為他的安定，才為人說法，常常宣揚道義，這是最殊勝的功業。』

《大哀經》卷第五大正藏第 13 冊 No. 0398 《大哀經》

《大哀經》卷第六

西晉月氏三藏竺法護譯《十八不共法品》第二十一之餘

佛陀又告訴族姓子說：『如來至真沒有若干種想法，也沒有眾多念頭使他的心迷惑或遺忘。如來之所以沒有若干種想法，是因為他像虛空一樣，無邊無際，不會因為眾生各不相同而有所分別，因為他的本性清凈，沒有分別。』

【English Translation】 English version 'Speaking the Dharma' is the practice of all great sages (referring to Buddhas and high-level Bodhisattvas)."

The Buddha further told the clansman: 'The Tathagata's (referring to the Buddha) true heart is always in a state of stillness, without any instability, whether sitting, rising, walking, lying down, sleeping, or eating. His words are silent, and he always maintains one-pointedness of mind. The Tathagata's true Samadhi (referring to meditative concentration) is subtle and wonderful, and the beings he liberates are boundless, transcending the shore of birth and death. When meditating with one-pointedness of mind, there is no darkness or obscuration in his heart. He can universally observe all kinds of sentient beings, including those who have attained stability in their practice and those who have not. No one can perceive the mind of the Tathagata's thoughts and perceptions, except those who have been established by the Tathagata's divine power, who can see his majestic power.'

'Suppose the great sage (referring to the Buddha) is always in one-pointed Samadhi, and his Samadhi is also like this. He would not look up and down to observe people when teaching the Dharma. Why is this? Because he can always see the minds of all sentient beings.'

'The Buddha's sacred wisdom is so majestic and lofty—unreachable, profound like the void, without inside or outside, and all-pervading—this is the eighteenth accomplishment of the Tathagata.'

The Buddha then spoke in verse:

'The Buddha has no advance or retreat, His mind is always eternally stable, Walking, standing, Sitting, lying down, sleeping, eating, His words are silent, No one can disturb him. The most supreme constant stability, No one dares to confuse him, The eight directions, above, below, Ultimately cannot succeed, Nor does anyone dare to know, What is established in his mind. Because of his stability, He teaches the Dharma to others, Always proclaiming the principles of the Way, This is the most supreme accomplishment.'

The Great Compassion Sutra, Volume 5 Taisho Tripitaka Volume 13, No. 0398, The Great Compassion Sutra

The Great Compassion Sutra, Volume 6

Translated by the Tripitaka Master Dharmaraksa of the Western Jin Dynasty, the remaining part of the Twenty-first Chapter on the Eighteen Unshared Dharmas

The Buddha further told the clansman: 'The Tathagata's true nature has no various thoughts, nor does he have numerous ideas that cause his mind to be confused or forgetful. The reason why the Tathagata has no various thoughts is because he is like the void, boundless and limitless. He does not discriminate because sentient beings are different, because his nature is pure and without discrimination.'

干故；察于諸佛無若干種，用其法界不可破壞，慧平等故；亦于諸法無差別想，用無慾故。如來不壞奉禁戒者偏愛順念、亦不毀呰于犯戒者、睹修道者不往肅敬、不尊道者不以棄忽，不計律教是我所也，永處邪見不輕忽之。如來至真所行平等於一切法，是故名曰如來至真無若干想。

「設無若干則便宣此無若干想，開化眾生令不各異，眾想消除而為說法，是為如來十九之業。」

佛於是頌曰：

「諸安住道，　　無若干想，　　一切最後，　見諸佛土。　　計于經典，　　無各各異；　諸大名稱，　　所行普等。　　設奉禁戒，　若毀失者；　　眾生易化，　　若不可化。　諸兩足尊，　　彼心平等，　　開度眾生，　各懷貪相。」

佛復告族姓子：「如來至真無有猶豫，所觀察者悉見根源不復思惟。所以者何？如來大聖道德已成，莫觀不成，身行謹敕，心懷柔軟，戒禁鮮明，智慧殊絕不當瞻覲，如來聖明不有超異也。佛以智慮常察普護，不從愚冥則由度世，不墮方俗迷惑之行；如來所護因從賢聖、不從不聖賢；如來所護轉于清凈無上梵輪，愍哀眾生而得自在，獨步十方不從他人，而有所譽無有偏黨。

「又其如來所觀護者，無卒不暴，常順庠序而無錯謬。若有所往得無受、舍

【現代漢語翻譯】現代漢語譯本因為這個緣故；觀察諸佛沒有若干種差別，因為他們運用法界的道理是不可破壞的，智慧是平等的；也對一切法沒有差別的想法，因為沒有慾望的緣故。如來不會偏愛順從戒律的人，也不會譭謗犯戒的人；看到修行的人不會特別尊敬，不尊敬道的人也不會輕視，不認為律教是自己所擁有的，永遠處於邪見中也不會輕忽他們。如來至真所行的一切法都是平等的，所以被稱為如來至真沒有若干種想法。『假設沒有若干種差別，就宣說這種沒有若干種差別的想法，開導教化眾生使他們不各不相同，消除各種想法而為他們說法，這就是如來的第十九種事業。』佛於是說了偈語：『那些安住于道的人，沒有若干種想法，一切都是最後的歸宿，見到諸佛的國土。計較經典，沒有各自的差異；那些大名聲的人，所行都是普遍平等的。假設有人奉行禁戒，或者有人毀壞戒律；眾生容易被教化，或者不容易被教化。那些兩足尊（佛的尊稱），他們的心是平等的，開導救度眾生，各自懷有貪婪的相。』佛又告訴族姓子：『如來至真沒有猶豫，所觀察的都看到根源不再思惟。為什麼呢？因為如來大聖的道德已經成就，不會觀察沒有成就的，身行謹慎，心懷柔軟，戒律鮮明，智慧殊勝，不應該瞻仰覲見，如來的聖明沒有超凡的差異。佛以智慧思慮常常觀察普遍守護，不從愚昧無知而由度化世人，不墮入世俗迷惑的行為；如來所守護的是從賢聖而來，不是從不賢聖而來；如來所守護的是轉動清凈無上的梵輪（佛法），憐憫眾生而得到自在，獨步十方不依賴他人，而有所讚譽也沒有偏袒。』『而且如來所觀察守護的，不會突然暴躁，常常順應次序而沒有錯誤。如果有所前往，得到也不會接受，捨棄也不會拒絕。

【English Translation】 English version Because of this reason; observing that all Buddhas do not have various kinds of differences, because they use the principle of the Dharma realm which is indestructible, and their wisdom is equal; also, they do not have different thoughts about all dharmas, because they have no desires. The Tathagata does not favor those who follow the precepts, nor does he slander those who break the precepts; seeing those who practice, he does not particularly respect them, and he does not despise those who do not respect the Way, he does not think that the precepts are his own, and he does not neglect those who are always in wrong views. The Tathagata's actions are equal to all dharmas, so he is called the Tathagata who has no various kinds of thoughts. 'If there are no various kinds of differences, then proclaim this thought of no various kinds of differences, enlighten and teach sentient beings so that they are not different from each other, eliminate various thoughts and speak the Dharma for them, this is the nineteenth work of the Tathagata.' The Buddha then spoke in verse: 'Those who abide in the Way, have no various kinds of thoughts, everything is the final destination, seeing the Buddha lands. Calculating the scriptures, there are no individual differences; those of great renown, their actions are universally equal. Suppose someone upholds the precepts, or someone breaks the precepts; sentient beings are easy to be taught, or not easy to be taught. Those two-legged honored ones (a respectful term for the Buddha), their minds are equal, guiding and saving sentient beings, each harboring greedy appearances.' The Buddha again told the clansman: 'The Tathagata is truly without hesitation, what he observes sees the root cause and no longer thinks. Why? Because the Tathagata's great sage's morality has been accomplished, he will not observe what has not been accomplished, his actions are cautious, his heart is soft, his precepts are clear, his wisdom is outstanding, he should not be looked up to, the Tathagata's wisdom has no extraordinary differences. The Buddha with wisdom and consideration often observes and protects universally, not from ignorance but from saving the world, not falling into the confusing behaviors of the world; what the Tathagata protects comes from the virtuous and holy, not from the non-virtuous and non-holy; what the Tathagata protects is turning the pure and supreme Brahma wheel (the Dharma), having compassion for sentient beings and gaining freedom, walking alone in the ten directions without relying on others, and having praise without partiality.' 'Moreover, what the Tathagata observes and protects is not sudden or violent, but always follows the order and has no mistakes. If there is a going, getting will not be accepted, and giving up will not be refused.'

，已離於二諸所氾流、已度四瀆稱量一劫，思惟本末不能究盡，各各異所不念所不，知過去念無所嬈觸，不自現功，如是審實而無有異。

「佛悉究暢靡所不達，是為如來觀察大哀巍巍若此，護諸眾生具足說法，是為如來二十之業。」

佛於是頌曰：

「如來所觀護，　　未曾有懈惓，　善修其道誼，　　卓然殊特行。　其心、身如是，　　禁戒及智慧，　尊上為大人，　　所行常至誠。　如來未曾懷，　　猗著諸危害，　亦無想諸念，　　不為虛偽事。　其所觀護者，　　真諦無華飾，　便則以此誼，　　為眾生說法。」

佛復告族姓子：「如來至真無有貪損。何謂為貪？唯樂善法。其善法者為何謂乎？如來大哀未曾損秏，亦不猗貪；咸于大哀所說經典亦無誤失，不令眾生從律貪慾而致迷秏。開化眾生初不謬惑、不捨閑靜，亦無所啟而有違廢；勸諸菩薩未曾喜忘，而於三寶恒不斷絕。如來至真無所貪著，聖明至真道德為樂，是故名曰如來正真。

「無有貪慾而致損秏，為諸眾生頒宣經典，令其慕樂無上正真、具諸通慧，是為如來二十一業。」

佛於是頌曰：

「最勝常不貪，　　慕樂善德業，　慈哀施以法，　　度脫于眾生。　喜樂濟群萌，　　隨時而開導

【現代漢語翻譯】現代漢語譯本：已經遠離了兩種（指身見和戒禁取見）所氾濫的錯誤觀念，已經度過了四條大河（指欲流、有流、見流、無明流），用一劫的時間來衡量，思考事物的本末也無法完全窮盡，各自不同的地方不執著于念頭或不念頭，知道過去的念頭不會造成任何困擾，不自我炫耀功德，像這樣審慎真實而沒有差異。佛陀完全通達，沒有不瞭解的，這就是如來觀察眾生的大悲心如此偉大，護持一切眾生，圓滿地說法，這是如來的第二十種事業。佛陀於是用偈頌說：『如來所觀察和護持的，從未有過懈怠和疲倦，善於修習佛道的義理，行為卓絕殊勝。他的心和身體都是如此，戒律和智慧都圓滿，是值得尊敬的大人，所做的事情總是至誠的。如來從未懷有，執著于各種危害，也沒有任何妄想和念頭，不做虛偽的事情。他所觀察和護持的，是真實不虛的真諦，沒有華麗的裝飾，便以此真諦，為眾生說法。』佛陀又告訴族姓子：『如來至真，沒有貪婪和損害。什麼是貪婪呢？就是隻喜歡善法。什麼是善法呢？如來的大悲心從未減少，也不執著于貪婪；對於大悲心所說的經典也沒有錯誤，不讓眾生因為貪慾而導致迷惑和損耗。開化眾生，從不謬誤迷惑，不捨棄閑靜，也沒有任何開啟而有違背廢棄；勸導菩薩，從未喜新厭舊，對於三寶恒常不斷絕。如來至真，沒有貪著，以聖明至真的道德為樂，所以名為如來正真。』『沒有貪慾而導致損害，為眾生宣講經典，讓他們愛慕無上正真，具備各種神通智慧，這是如來的第二十一種事業。』佛陀於是用偈頌說：『最殊勝的佛陀常不貪婪，愛慕善德的功業，以慈悲心施予佛法，度脫一切眾生。歡喜救濟眾生，隨時開導他們』

【English Translation】 English version: Having departed from the two (referring to self-view and attachment to rituals), which are the sources of overflowing errors, having crossed the four great rivers (referring to the streams of desire, existence, views, and ignorance), measuring a kalpa, contemplating the beginning and end without being able to fully exhaust it, each different place not clinging to thoughts or non-thoughts, knowing that past thoughts do not cause any disturbance, not showing off one's own merits, being so careful and truthful without any difference. The Buddha is completely enlightened, there is nothing he does not understand, this is the Tathagata's observation of great compassion, so magnificent, protecting all sentient beings, fully expounding the Dharma, this is the Tathagata's twentieth act. The Buddha then spoke in verse: 'What the Tathagata observes and protects, has never been lazy or tired, is good at cultivating the meaning of the Buddha's path, and his actions are outstanding and special. His mind and body are like this, his precepts and wisdom are complete, he is a respectable great person, and what he does is always sincere. The Tathagata has never harbored, clung to various harms, nor has any delusions or thoughts, and does not do false things. What he observes and protects is the true and unadorned truth, without any flowery decorations, and then uses this truth to preach the Dharma to sentient beings.' The Buddha again told the clansman: 'The Tathagata is the ultimate truth, without greed or harm. What is greed? It is only liking good dharmas. What are good dharmas? The Tathagata's great compassion has never diminished, nor does he cling to greed; there are no errors in the scriptures spoken by great compassion, and he does not let sentient beings become confused and depleted because of greed. Enlightening sentient beings, never being mistaken or confused, not abandoning tranquility, nor is there any initiation that is violated or abandoned; exhorting Bodhisattvas, never being fickle, and constantly not severing the Three Jewels. The Tathagata is the ultimate truth, without attachment, taking the sacred and true morality as joy, therefore he is called the Tathagata, the true and righteous one.' 'Without greed leading to harm, proclaiming the scriptures for sentient beings, letting them admire the supreme truth, possessing all kinds of supernatural wisdom, this is the Tathagata's twenty-first act.' The Buddha then spoke in verse: 'The most supreme Buddha is always without greed, admires the merits of good virtues, bestows the Dharma with compassion, and liberates all sentient beings. He rejoices in saving all beings, and guides them at all times.'

，　最勝不損道，　　勸不斷三寶。　無貪、嫉、瞋、恚，　　不從愚禁忌，　由因諸通慧，　　善慕經典教。　見眾生懈怠，　　最勝化勤修，　積無量慧業，　　以此度群黎。」

佛復告族姓子：「如來至真于精進事而不損秏，所謂如來精進。云何謂開化眾生？觀察慇勤求之所在，因而度脫不遺一人。于聽經典常令清徹，是為精進。

「如來至真如是比像得諸聽經，為諸應器一劫不倦，因而聽采甚深法者，大聖宣之一劫不廢，為說經典離於食饌將護眾生。如來至真以一人故，于恒河沙諸佛國土而獨遊步，從如開化令發道意，如來身、心及口所言不以懈倦，身心靜然無有閑據。

「如來方便精進勤修靡不咨嗟，因隨平等則以精進化乎眾生至聖解脫，其致道真乃至申暢如來功勛，是為如來二十二業。」

佛於是頌曰：

「其人中師子，　　因精進之力，　以此精進力，　　常而咨嗟之。　其精勤勢力，　　未曾有損秏，　所演說經法，　　用應法器故。　安住所精進，　　無能究暢者，　其身、口及心，　　初未嘗勞倦。　已精進平等，　　一切無罪釁，　其意懷愍哀，　　常為眾生說。」

佛復告族姓子：「如來至真意之所念，一切未曾而中忘也，亦不

【現代漢語翻譯】現代漢語譯本『最殊勝的修行之道，勸導人們不要斷絕與三寶（佛、法、僧）的聯繫。』『沒有貪婪、嫉妒、嗔恨、惱怒，不遵循愚昧的禁忌，因為通達智慧，所以善於愛慕經典的教誨。』『看到眾生懈怠，就用最殊勝的方法教化他們勤奮修行，積累無量的智慧功業，用這些來度脫眾生。』

佛陀又告訴族姓子：『如來至真在精進修行方面沒有絲毫損耗，這就是所謂的如來精進。』『什麼叫做開化眾生呢？觀察眾生慇勤求道的所在，因此度脫他們，不遺漏一人。聽聞經典時，常令他們清凈明徹，這就是精進。』

『如來至真像這樣得到聽經的機會，爲了那些堪受教化的眾生，即使經過一劫也不會疲倦，因此聽取和採納甚深的佛法。大聖宣講佛法一劫也不會停止，爲了宣說經典，甚至可以不吃飯，以此來護念眾生。』『如來至真爲了一個人，可以在恒河沙數諸佛國土中獨自游化，像這樣開化眾生，令他們發起道心。如來的身、心和口所說的話，不會因為懈怠而停止，身心保持平靜，沒有絲毫的空閑。』

『如來方便精進，勤奮修行，沒有不令人讚嘆的。因為隨順平等，所以用精進教化眾生，達到至聖的解脫。其所致的道真實不虛，乃至能夠宣揚如來的功勛，這就是如來的二十二種事業。』

佛陀於是說偈頌道：

『人中的獅子（指佛陀），依靠精進的力量，用這種精進的力量，常常受到讚歎。』『他的精勤勢力，從來沒有損耗，所演說的經典佛法，都是爲了適應眾生的根器。』『安住于精進之中，沒有人能夠徹底瞭解，他的身、口和心，從來沒有感到勞累。』『已經達到精進的平等，一切都沒有罪過，他的心中懷著慈悲，常常為眾生說法。』

佛陀又告訴族姓子：『如來至真心中所想的，一切都不會忘記，也不會

【English Translation】 English version 'The most excellent path of practice, advises against severing ties with the Three Jewels (Buddha, Dharma, Sangha).' 'Without greed, jealousy, anger, or resentment, not following foolish taboos, because of understanding wisdom, they are good at admiring the teachings of the scriptures.' 'Seeing beings being lazy, they use the most excellent methods to teach them to practice diligently, accumulating immeasurable merits of wisdom, using these to liberate all beings.'

The Buddha further told the clansman: 'The Tathagata, the Truly Enlightened One, does not diminish in the matter of diligent practice; this is what is called the Tathagata's diligence.' 'What is meant by enlightening beings? Observing where beings diligently seek the path, and thus liberating them, not leaving out a single one. When listening to the scriptures, always ensuring they are clear and pure, this is diligence.'

'The Tathagata, the Truly Enlightened One, having obtained the opportunity to hear the scriptures, for the sake of those beings who are capable of being taught, will not tire even after an eon, and thus listens to and adopts the profound Dharma. The Great Sage will not cease expounding the Dharma for an eon, and in order to expound the scriptures, may even forgo meals, in order to protect and care for beings.' 'The Tathagata, the Truly Enlightened One, for the sake of one person, can travel alone in the Buddha lands as numerous as the sands of the Ganges, and in this way enlighten beings, causing them to generate the aspiration for the path. The Tathagata's body, mind, and words do not cease due to laziness, the body and mind remain calm, without any idleness.'

'The Tathagata's skillful diligence, diligent practice, is without exception praiseworthy. Because of following equality, they use diligence to teach beings, reaching the liberation of the most holy. The path they achieve is true and not false, and even able to proclaim the Tathagata's merits, this is the Tathagata's twenty-two activities.'

The Buddha then spoke in verse:

'The lion among men (referring to the Buddha), relies on the power of diligence, and with this power of diligence, is constantly praised.' 'His power of diligence has never diminished, the scriptures and Dharma he expounds are all to suit the capacities of beings.' 'Abiding in diligence, no one can fully understand, his body, mouth, and mind, have never felt weary.' 'Having attained the equality of diligence, there is no fault, his heart is filled with compassion, and he constantly speaks the Dharma for beings.'

The Buddha further told the clansman: 'The Tathagata, the Truly Enlightened One, what is in his mind, he never forgets, nor does he

損秏，如來所念竟無中廢。所以者何？族姓子！從初得成至最正覺道，以普見一切眾生過去、當來、今現在心之所懷念，悉憶識之不中忽忘，永存普達眾生之行。如來未嘗復重惟極遣慧往察，如來所念實無損秏。入于眾生三處諸性、入諸人根觀眾生行，如來所興不有觀察亦不思惟，而為眾生講說經典；豫知時節進退、遲疾，而為分別授其決矣。所以者何？其意永存不中忘故。如其心定因無所忘，識念眾生尋為說法，是為如來二十三業。」

佛於是頌曰：

「世雄所念，　　心未曾忘；　　又最勝尊，　不憶重思。　　其所游步，　　如成正覺，　知眾生心，　　無有遺漏。　　亦復未嘗，　猗于識知，　　見於眾生，　　久長性行。　令其建立，　　無有事業，　　人中之尊，　為眾法王。」

佛復告族姓子：「如來至真無失定意三昧正受，一切諸法無有偏黨，諸法如審。何故如來不失定意？用修平等無卒之故，三昧亦等故。如來等於欲際，無慾之際亦復等矣；如生死際等，泥洹際亦復如是。以平等故，故能正受，此之謂也。贊于如來三昧不忘。所以者何？則于平等無忽、無忘，亦不退轉。如來定者不合于眼，亦復不合耳、鼻、身、口、意而同塵也。諸根不定，其三昧定不依地種，亦復不依

【現代漢語翻譯】現代漢語譯本：損耗，如來（Tathagata，佛的稱號）所憶念的事情沒有中斷或廢止。為什麼呢？族姓子（Kulasuta，對出身高貴者的稱呼）！從最初證得菩提（Bodhi，覺悟）直至成就最正覺道（Anuttara-samyak-sambodhi，無上正等正覺），如來能夠普遍見到一切眾生過去、未來、現在心中所懷的念頭，全部憶持不忘，永遠普遍通達眾生的行為。如來不會再重複地運用智慧去觀察，如來所憶念的確實沒有損耗。深入眾生三種根性（指上、中、下三種根器）、深入觀察眾生的根器和行為，如來所做的事情不是通過觀察或思考，而是為眾生講說經典；預先知道時節的進退、快慢，從而分別給予他們決斷。為什麼呢？因為如來的意念永遠存在，不會遺忘。如果心已安定，就不會遺忘，憶念眾生，隨即為他們說法，這就是如來的二十三種事業。佛陀於是以偈頌說道：『世雄（Lokavira，世間英雄，指佛陀）所憶念的，心中從未遺忘；又最殊勝的尊者，不會回憶或重複思考。他所行走的道路，如同成就正覺一樣，瞭解眾生的心念，沒有遺漏。也從未曾依賴於意識的認知，觀察眾生久遠的習性和行為。使他們建立正見，沒有（任何）事業（的障礙），人中的尊者，是眾生的法王。』佛陀又告訴族姓子：『如來至真（Tathagata，佛的稱號）沒有缺失的定意三昧（Samadhi，禪定）正受，對於一切諸法沒有偏袒，諸法如實審察。為什麼如來不會失去定意呢？因為修習平等沒有終止，三昧也是平等的緣故。如來對於慾望的邊際是平等的，對於沒有慾望的邊際也是平等的；對於生死的邊際是平等的，對於涅槃（Nirvana，寂滅）的邊際也是如此。因為平等，所以能夠正受，這就是這個意思。讚歎如來的三昧不會遺忘。為什麼呢？因為對於平等沒有疏忽、沒有遺忘，也不會退轉。如來的禪定不與眼根相合，也不與耳、鼻、身、口、意六根相合而同於塵境。諸根不定，而他的三昧安定，不依賴於地大，也不依賴於

【English Translation】 English version: 'Depletion, what the Tathagata (Buddha's title) remembers is never interrupted or ceased. Why is that? Kulasuta (a term for someone of noble birth)! From the initial attainment of Bodhi (enlightenment) to the accomplishment of Anuttara-samyak-sambodhi (supreme perfect enlightenment), the Tathagata can universally see all the thoughts in the minds of all sentient beings in the past, future, and present, remembering them all without forgetting, and universally understanding the actions of all sentient beings. The Tathagata does not repeatedly use wisdom to observe, what the Tathagata remembers is indeed without depletion. Penetrating into the three natures of sentient beings (referring to the three capacities: superior, medium, and inferior), deeply observing the faculties and actions of sentient beings, what the Tathagata does is not through observation or thinking, but by expounding the scriptures for sentient beings; knowing in advance the progress and retreat, the speed and slowness of the times, and thus separately giving them resolutions. Why is that? Because the Tathagata's intention is eternal, without forgetting. If the mind is settled, there will be no forgetting, remembering sentient beings, and immediately speaking the Dharma for them, this is the twenty-three activities of the Tathagata.' The Buddha then spoke in verses: 'What the Lokavira (World Hero, referring to the Buddha) remembers, the mind has never forgotten; and the most supreme honored one, does not recall or rethink. The path he walks, is like the attainment of perfect enlightenment, understanding the thoughts of sentient beings, without omission. Nor has he ever relied on the cognition of consciousness, observing the long-standing habits and actions of sentient beings. Enabling them to establish right views, without (any) obstacles of activities, the honored one among humans, is the Dharma King of sentient beings.' The Buddha further told Kulasuta: 'The Tathagata (Buddha's title), the truly real one, has the unwavering Samadhi (meditative concentration) of right reception, without partiality towards all dharmas, and all dharmas are truly examined. Why does the Tathagata not lose his Samadhi? Because the practice of equality has no end, and Samadhi is also equal. The Tathagata is equal at the edge of desire, and also equal at the edge of no desire; equal at the edge of birth and death, and also equal at the edge of Nirvana (extinction). Because of equality, he is able to rightly receive, this is the meaning of it. Praising the Tathagata's Samadhi as not forgetting. Why is that? Because there is no negligence or forgetting in equality, and there is no regression. The Tathagata's Samadhi does not unite with the eye faculty, nor does it unite with the ear, nose, body, mouth, or mind, and become the same as the dust. The faculties are not settled, but his Samadhi is settled, not relying on the earth element, nor relying on

水、火、風、空，亦復不怙欲界、色界、無色界，不慕今世、不恃後世。無所著故，故不損耗，是故名曰如來至真定意不忘，亦為眾生講說經典，令應法器致乎定意，是為如來二十四業。」

佛於是頌曰：

「最勝為常定，　　定意不損耗，　等順一切法，　　正從佛定意。　不猗地、水、火、　　風，欲、色、無色，　大聖不著此，　　故不損三昧。」

佛復告族姓子：「如來智慧未曾損耗。何謂為知？敬達諸法無所不通，慧不仰人。為他眾生班宣聖智，方便隨時所決無盡，明瞭一切章句顯跡，令入一品住所說經億百千劫。假使來問去來進退，為決疑網靡不坦然。其慧遍入宣暢三乘，剖判歸趣，以諸眾生八萬四千行，則為講說八萬四千諸經法藏，是為如來智慧無極、無量、無盡。所說無限慧不損耗，亦為眾生顯示如是無盡智慧而為說法，是為如來二十五業。」

佛於是頌曰：

「佛正覺智慧，　　現在志慕乘，　善宣分別解，　　自在度無極。　為眾生說法，　　從本性所樂，　則以一文字，　　入無底章句。　知于眾生行，　　所察無邊際，　則為此等班，　　八萬四千藏。　安住之所宣，　　智慧無損耗，　是為十力業，　　故號人中尊。」

佛復告族姓子

【現代漢語翻譯】現代漢語譯本：水、火、風、空，也不執著于欲界（指有情眾生對慾望的執著）、色界（指有情眾生對物質的執著）、無色界（指有情眾生對精神的執著），不貪戀今生，也不依賴來世。因為沒有任何執著，所以不會損耗，因此被稱為如來至真定意不忘，也為眾生講說經典，使能適應佛法的根器達到定意，這是如來的第二十四種事業。佛陀於是用偈頌說：『最殊勝的是常住的禪定，禪定之意不會損耗，平等順應一切法，正是從佛的禪定之意而來。不依賴地、水、火、風，也不執著于欲界、色界、無色界，大聖者不執著這些，所以不會損耗三昧（指禪定）。』佛陀又告訴族姓子：『如來的智慧從未損耗。什麼是知？就是通達一切法，無所不通，智慧不依賴於他人。為其他眾生宣講聖智，方便法門隨時應機而決，沒有窮盡，明瞭一切章句顯跡，使他們進入一品住所說的經典，即使經過億百千劫。假設有人來問過去、未來、進退等問題，都能解答疑惑，沒有不坦然的。他的智慧遍入，宣揚三乘（指聲聞乘、緣覺乘、菩薩乘），剖析歸趣，針對眾生八萬四千種行為，就講說八萬四千種經法寶藏，這是如來的智慧無極、無量、無盡。所說的無限智慧不會損耗，也為眾生顯示如此無盡的智慧而說法，這是如來的第二十五種事業。』佛陀於是用偈頌說：『佛陀正覺的智慧，現在志向于乘（指佛法），善於宣說分別解釋，自在度化無邊。為眾生說法，從本性所喜樂的出發，用一個文字，就能進入無底的章句。知道眾生的行為，所觀察的沒有邊際，就為他們宣講八萬四千法藏。安住之處所宣說的，智慧不會損耗，這是十力（指如來的十種力量）的事業，所以被稱為人中尊。』佛陀又告訴族姓子：

【English Translation】 English version: Water, fire, wind, and space, also not relying on the desire realm (referring to sentient beings' attachment to desires), the form realm (referring to sentient beings' attachment to material things), and the formless realm (referring to sentient beings' attachment to mental things), not craving this life, nor relying on the next life. Because there is no attachment, therefore there is no depletion, hence it is called the Tathagata's true and unwavering mindfulness, and also expounds the scriptures for sentient beings, enabling those with the capacity for the Dharma to attain mindfulness, this is the twenty-fourth activity of the Tathagata. The Buddha then spoke in verse: 'The most excellent is constant samadhi (meditative absorption), the intention of samadhi does not diminish, it equally accords with all dharmas, it comes directly from the Buddha's intention of samadhi. Not relying on earth, water, fire, wind, nor being attached to the desire realm, the form realm, or the formless realm, the Great Sage is not attached to these, therefore samadhi is not diminished.' The Buddha further told the clansman: 'The Tathagata's wisdom has never diminished. What is knowing? It is to understand all dharmas, without any obstruction, wisdom does not rely on others. For other sentient beings, he proclaims the holy wisdom, the expedient methods are decided according to the situation, without end, understanding all the chapters and verses, enabling them to enter the scriptures spoken in one dwelling place, even after hundreds of thousands of kalpas. If someone comes to ask about the past, future, progress, or retreat, he can resolve their doubts, without any hesitation. His wisdom pervades, proclaiming the three vehicles (referring to the Sravaka vehicle, Pratyekabuddha vehicle, and Bodhisattva vehicle), analyzing the ultimate destination, and in response to sentient beings' eighty-four thousand actions, he expounds eighty-four thousand collections of Dharma treasures, this is the Tathagata's wisdom, which is limitless, immeasurable, and inexhaustible. The infinite wisdom spoken does not diminish, and he also reveals such inexhaustible wisdom to sentient beings while teaching the Dharma, this is the twenty-fifth activity of the Tathagata.' The Buddha then spoke in verse: 'The Buddha's perfect enlightenment wisdom, now aspires to the vehicle (referring to the Buddha's teachings), skillfully proclaims and explains, freely liberating without limit. Teaching the Dharma for sentient beings, starting from what is naturally pleasing, with one word, one can enter the bottomless chapters and verses. Knowing the actions of sentient beings, what is observed is boundless, and for them, he proclaims the eighty-four thousand Dharma treasures. What is proclaimed in the dwelling place, the wisdom does not diminish, this is the activity of the ten powers (referring to the ten powers of the Tathagata), therefore he is called the Honored One among humans.' The Buddha further told the clansman:

：「如來解脫無有損耗。何謂如來說諸聲聞因聲而脫、其緣覺者由了因緣而得解脫？諸佛世尊皆離一切掛礙諸二而得解脫。所以名曰解脫者何？無過去界，不與當來諸界合同，不住現界。其眼於色離於二受，名曰解脫；耳聲、鼻香、舌味、身更、心法離於二受而得解脫，心所依倚。心本清凈而悉了之，故曰發心之頃成無上正真道。如來隨時為諸眾生講說經典，使離猗受令無所著，是為如來二十六業。」

佛於是頌曰：

「諸聲聞眾，　　依音解脫；　　諸緣覺學，　因緣為慧。　　過諸掛礙，　　無垢如空，　是為諸佛，　　無依所猗。　　其心繫在，　於過去事，　　清凈解脫，　　是為執心。　如應解脫，　　察眾生根，　　開度眾生，　不令損耗。」

佛復告族姓子：「如來至真知於過去一切身行、所可造業，其本明識而不廢退。如來所睹諸勝所行，因其隨時而化眾生，有所講說而度群黎，默然亦度、飲食亦濟。威儀禮節顯示眾生令隨律教，或復現於三十二相因而得救、或以自示八十種好因而得度、或復欲觀如來頂相——威神巍巍不得諦視，光逾日、月，超絕無侶——因益喜悅而從得度、或有眾生趣來見佛輒隨律教、或演光明睹其曜暉而得濟度、或見經行舉足下足悅而得濟、或入城郭

【現代漢語翻譯】現代漢語譯本：『如來的解脫是不會有任何損耗的。為什麼說如來說聲聞弟子是因聽聞佛法而解脫，而緣覺是因了悟因緣而得解脫呢？諸佛世尊都是遠離一切掛礙和對立而獲得解脫的。為什麼稱之為解脫呢？因為沒有過去世的界限，不與未來世的界限相合，也不停留在現在世的界限。當眼睛對色塵不再執著于兩種感受（苦受和樂受）時，就稱為解脫；耳朵對聲音、鼻子對香氣、舌頭對味道、身體對觸感、心意對法塵，都脫離了兩種感受而獲得解脫，心不再有所依附。心本來是清凈的，並且完全明瞭這一點，所以說發心之時就成就了無上正真之道。如來隨時為眾生講說經典，使他們脫離執著和感受，不再有所執著，這就是如來的二十六種事業。』

佛陀於是說了偈頌：『諸聲聞眾，依音聲而解脫；諸緣覺學，以因緣為智慧。超越一切掛礙，清凈如虛空，這就是諸佛，無所依附。他們的心繫於過去的事，清凈解脫，這就是執著的心。如應解脫，觀察眾生的根性，開導眾生，不讓他們有所損耗。』

佛陀又告訴族姓子：『如來真實地知道過去一切身行的造作和所造的業，其根本明瞭而不退轉。如來所見的一切殊勝行為，都是因應時機而教化眾生，有時講說佛法而度化眾生，有時默然不語也度化眾生，有時通過飲食來救濟眾生。通過威儀禮節來引導眾生遵循戒律教誨，有時顯現三十二相而使眾生得救，有時以八十種好來度化眾生，有時眾生想觀看如來的頂相——那威嚴神聖的光芒超越日月，無與倫比——因此而心生喜悅並得到度化，有時眾生前來見佛就隨順戒律教誨，有時通過佛光照耀而得到救度，有時看到佛陀經行時舉足下足而心生喜悅並得到救度，有時進入城郭

【English Translation】 English version: 'The Tathagata's liberation is without any loss. Why is it said that the Tathagata says that the Sravakas are liberated through hearing the Dharma, and the Pratyekabuddhas are liberated through understanding the causes and conditions? All the Buddhas, the World Honored Ones, are liberated by being free from all attachments and dualities. Why is it called liberation? Because there is no boundary of the past, it does not unite with the boundaries of the future, and it does not dwell in the boundaries of the present. When the eye is no longer attached to the two kinds of feelings (suffering and pleasure) towards form, it is called liberation; the ear to sound, the nose to smell, the tongue to taste, the body to touch, and the mind to mental objects, all are liberated by being free from the two kinds of feelings, and the mind no longer has any dependence. The mind is originally pure and fully understands this, therefore it is said that at the moment of generating the aspiration, one achieves the unsurpassed, true and right path. The Tathagata always speaks the scriptures for the sake of sentient beings, enabling them to be free from attachment and feelings, and no longer have any attachments, this is the twenty-six activities of the Tathagata.'

The Buddha then spoke in verse: 'The Sravaka assembly, is liberated by sound; the Pratyekabuddha studies, takes causes and conditions as wisdom. Transcending all attachments, pure like space, this is the Buddhas, without any dependence. Their minds are attached to past events, pure liberation, this is the attached mind. As it should be liberated, observe the roots of sentient beings, guide sentient beings, and do not let them be lost.'

The Buddha further told the clansman: 'The Tathagata truly knows all the past actions of the body, the deeds that have been done, its fundamental understanding is clear and does not regress. All the excellent actions that the Tathagata sees are to teach sentient beings according to the time, sometimes speaking the Dharma to liberate sentient beings, sometimes being silent to liberate sentient beings, sometimes using food to help sentient beings. Through dignified manners and etiquette, guide sentient beings to follow the precepts and teachings, sometimes manifesting the thirty-two marks to save sentient beings, sometimes using the eighty minor marks to liberate sentient beings, sometimes sentient beings want to see the Tathagata's crown - that majestic and divine light surpasses the sun and moon, unparalleled - therefore they feel joy and are liberated, sometimes sentient beings come to see the Buddha and follow the precepts and teachings, sometimes they are saved by seeing the Buddha's light, sometimes they are happy and saved by seeing the Buddha walking, sometimes entering the city

從其還出令受開化。諸佛世尊舉動進止、威儀禮節，皆以此事益於眾生，靡不受化，未曾唐舉，是故名曰如來至真一切身業、本慧𤳖黨靡不有益而不損耗，是為如來第二十七業。」

佛於是頌曰：

「其目睹見，　　威儀禮節，　　行步所入，　若復還出，　　諸相種好，　　及頂威曜，　以此開化，　　而度眾生。　　導師假使，　演其光明，　　無數群萌，　　億載安隱。　見其威曜，　　則隨往教，　　諸兩足尊，　常修此業。」

佛復告族姓子：「如來至真口所演業皆為慧黨，曉了自在。所以者何？諸佛世尊所說經道悉為應時，所說無虛；善哉隨宜，所可宣言至誠無欺，無有罪釁。舉動安詳而不卒暴，離於粗疏未曾荒迷，常懷質直無有諛諂。初不惡口、不演粗辭，無所猗著、口言柔軟，進止應法不為羸弱，性不飄飖亦不狹劣。不為雜碎行步安諦，發言和雅其聲柔軟，音響香美。擇言徐語舒緩時出，辭章粲麗滋味具足，無有獷䩕。言無疾病，思而後語，自護己身。所為應節，心念隨時，滅其貪慾而除瞋恚、燒其愚癡、降伏諸魔、危害眾惡，療治諸疾、別其義理、悅智者意。音如哀鸞、聲如天帝，其響哀和，亦如江海；聲靖如地，如雕鷲王命諸眷屬。其音安隱如須彌山，所發言辭殊赤觜

【現代漢語翻譯】現代漢語譯本：從他們（指眾生）那裡出來，又令他們接受開化。諸佛世尊的舉動、進退、威儀、禮節，都用這些事來利益眾生，沒有不受教化的，沒有徒勞的舉動，所以叫做如來至真一切身業。本有的智慧和助道品沒有不利益而不損耗的，這就是如來的第二十七種業。佛陀於是用偈頌說道：『他們親眼所見，威儀禮節，行走所到之處，如果返回或出來，各種相好，以及頂上的威光，用這些來開化，從而度化眾生。導師即使，散發光明，無數的眾生，億萬年都安穩。見到他的威光，就會跟隨他的教導，諸位兩足尊，常常修習這種業。』佛陀又告訴族姓子：『如來至真口所演的業都是爲了智慧的助道品，明瞭自在。為什麼呢？諸佛世尊所說的經道都適合時機，所說的沒有虛假；善哉，隨順適宜，所說的話至誠不欺，沒有罪過。舉動安詳而不急躁，遠離粗疏，沒有荒謬迷惑，常常懷著正直，沒有諂媚。從不說惡語，不說粗俗的話，沒有執著，口語柔和，進退合乎法度，不軟弱，性情不飄忽也不狹隘。不瑣碎，行走安穩，發言和雅，聲音柔和，音響美好。選擇言辭，慢慢地說，舒緩地發出，辭章華麗，滋味充足，沒有粗獷。言語沒有毛病，思考之後再說，保護自己。所作所為合乎節度，心念隨時，滅除貪慾，消除嗔恚，燒掉愚癡，降伏諸魔，危害各種惡行，治療各種疾病，辨別義理，使智者喜悅。聲音像哀鳴的鸞鳥，聲音像天帝，聲音哀婉和諧，也像江海；聲音平靜如大地，像雕鷲王命令眷屬。聲音安穩如須彌山（Mount Sumeru），所說的話像赤色的鳥喙。』

【English Translation】 English version: From them (referring to sentient beings), they emerge and then cause them to receive enlightenment. The actions, movements, deportment, and etiquette of all Buddhas, World Honored Ones, are all used to benefit sentient beings, none of whom are not transformed, and no action is in vain. Therefore, it is called the Tathagata's (如來) (the one who has thus come) true and complete bodily karma. The inherent wisdom and the factors of enlightenment are all beneficial and not diminishing. This is the twenty-seventh karma of the Tathagata. The Buddha then spoke in verse: 'What they see with their own eyes, the deportment and etiquette, the places they walk to, whether returning or emerging, all the auspicious marks, and the radiance from the top of the head, are used to enlighten and thereby liberate sentient beings. The guide, even if, emits light, countless beings, for billions of years, will be at peace. Seeing his radiance, they will follow his teachings. All the two-legged honored ones, constantly cultivate this karma.' The Buddha further told the clansman: 'The karma spoken by the Tathagata's (如來) (the one who has thus come) true mouth is all for the factors of wisdom, understanding and freedom. Why is that? The sutras and teachings spoken by all Buddhas, World Honored Ones, are all timely, and what is spoken is not false; well said, suitable and appropriate, what is declared is sincere and not deceptive, without fault. Actions are peaceful and not hasty, far from being coarse, without confusion or delusion, always holding to integrity, without flattery. Never speaking harsh words, not speaking vulgar words, without attachment, speech is gentle, movements are in accordance with the Dharma, not weak, the nature is not fickle nor narrow. Not trivial, walking steadily, speech is harmonious, the voice is gentle, the sound is beautiful. Choosing words, speaking slowly, uttering calmly, the language is ornate, the meaning is complete, without roughness. Speech is without fault, thinking before speaking, protecting oneself. Actions are in accordance with the occasion, thoughts are timely, extinguishing greed, eliminating anger, burning away ignorance, subduing all demons, harming all evil, healing all diseases, distinguishing the meaning, pleasing the wise. The sound is like a mournful phoenix, the sound is like the heavenly emperor, the sound is mournful and harmonious, also like the ocean; the sound is as peaceful as the earth, like the eagle king commanding his family. The sound is as peaceful as Mount Sumeru (須彌山), the words spoken are like a red bird's beak.'

鳥，其聲慈愍猶如鴛鴦相呼和時，亦如雁王將導營從，亦如鹿王鳴呼官屬，又如箜篌、琴、箏、簫、瑟、鼓吹，應節吹唄、吹笙發音，斯音相和各各悲快；佛之音響柔軟清和，過於彼節百千億倍。深奧微妙聲無穢濁，聞者入耳心中歡然，積累德本。所宣章句不可窮盡，隨時應宜前後相副，不失句義、合於法句，各從方便不違時節。見一切人諸根增減而為說法——佈施莊嚴、將養戒禁常令嚴凈、合集忍辱、精進超殊究暢聖業、觀察智慧雲集慈心——不厭愍哀，其喜顯曜；不釋所護，建立三乘；不斷三寶、別三峻聚、凈三脫門。所修至誠斑宣智慧，為諸明者不見誹謗，諸賢聖所咨嗟，志玄曠如虛空，一切功勛悉為備足。告族姓子！如來言辭發教應節巍巍如是，復過於此無可為喻，是故言曰一切所說。

「如來言辭慧響超殊，越諸言聲，三界無逮最為慧上，靡不應命而順從者，是為如來二十八業。」

佛於是頌曰：

「無等倫言辭和，　　以無垢超諸德，　發一響入諸聲，　　響周遍諸三千。　令聲聞聽其教、　　緣覺乘亦如是，　或有聞廣其志，　　發其心求佛道。　其聞慈如次第，　　各暢辭不錯亂，　若講說殊勝法，　　又其心無退念。　猶如山之呼響，　　應其音而來報，　人中上言

【現代漢語翻譯】現代漢語譯本鳥的鳴叫聲，慈愛而悲憫，如同鴛鴦互相呼喚，又像雁王帶領雁群，也像鹿王鳴叫呼喚同伴，還像箜篌、琴、箏、簫、瑟、鼓吹等樂器合奏，應和著節拍吹奏、吹笙發出的聲音，這些聲音和諧相處，各自表達著悲傷和快樂；佛的聲音柔和清澈，勝過那些樂聲千億倍。佛的聲音深奧微妙，沒有污濁，聽聞者心中歡喜，積累功德。佛所宣講的章句無窮無盡，隨時應機說法，前後呼應，不失其義，符合佛法，各自方便而不違背時節。佛觀察眾生根性的增減而說法——用佈施來莊嚴，用持戒來調養，常令身心清凈，聚集忍辱，精進修行，最終成就聖業，觀察智慧，聚集慈悲之心——不厭倦憐憫，其喜悅顯耀；不放棄所守護的，建立三乘（聲聞乘、緣覺乘、菩薩乘）；不斷絕三寶（佛、法、僧），分別三類修行者，清凈三解脫門（空解脫門、無相解脫門、無愿解脫門）。所修行的至誠之心，彰顯智慧，為明智之人所稱讚，不被誹謗，為賢聖所讚歎，其志向廣大如虛空，一切功德都已具備。告訴各位族姓子！如來的言辭教誨，應時應節，莊嚴殊勝如此，甚至超過這些，無法用其他事物來比喻，所以說一切所說都是如此。『如來的言辭智慧之聲超凡殊勝，超越一切言語之聲，三界之內沒有能與之相比的，最為智慧殊勝，沒有不應命而順從的，這就是如來的二十八種功業。』佛陀於是以偈頌說道：『無與倫比的言辭和諧，以無垢的功德超越一切，發出的一個聲音融入所有聲音，聲音遍佈三千大千世界。令聲聞乘的修行者聽聞教誨，緣覺乘的修行者也是如此，或者有人聽聞后擴大志向，發起求佛道之心。他們聽聞慈悲的教誨，次第分明，各自暢達，沒有錯亂，如果講說殊勝的佛法，他們的心也不會退轉。就像山谷的回聲，應和著聲音而來回應，人中至尊的言辭也是如此。』

【English Translation】 English version The sounds of birds, compassionate and merciful, are like mandarin ducks calling to each other, or like a king goose leading its flock, or like a deer king calling to its herd, or like the sounds of the konghou (a type of harp), qin (a zither-like instrument), zheng (another type of zither), xiao (a vertical flute), se (a plucked string instrument), and drums, playing in harmony, with the sounds of blowing and sheng (a mouth organ), these sounds are in harmony, each expressing sadness and joy; the Buddha's voice is soft and clear, surpassing those sounds by hundreds of billions of times. The Buddha's voice is profound and subtle, without impurity, those who hear it feel joy in their hearts and accumulate merit. The verses the Buddha proclaims are endless, teaching according to the time and circumstances, with consistency, not losing their meaning, in accordance with the Dharma, each convenient and not violating the seasons. The Buddha observes the increase and decrease of beings' faculties and teaches accordingly—using generosity to adorn, using precepts to nurture, always keeping body and mind pure, gathering patience, practicing diligently, ultimately achieving the holy work, observing wisdom, gathering a heart of compassion—not weary of compassion, its joy is manifest; not abandoning what is protected, establishing the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); not cutting off the Three Jewels (Buddha, Dharma, Sangha), distinguishing the three types of practitioners, purifying the three doors of liberation (emptiness, signlessness, wishlessness). The sincerity of practice manifests wisdom, praised by the wise, not slandered, praised by the sages, its aspiration is vast like space, all merits are complete. Tell you, sons of noble families! The Tathagata's words and teachings, timely and appropriate, are so majestic and superior, even beyond these, there is nothing else to compare it to, therefore it is said that all that is spoken is like this. 'The Tathagata's words of wisdom surpass all other sounds, there is nothing in the three realms that can compare, it is the most wise and superior, there is none who does not obey and follow, this is the twenty-eight works of the Tathagata.' The Buddha then spoke in verse: 'The incomparable words are harmonious, with immaculate merit surpassing all, one sound emitted merges into all sounds, the sound pervades the three thousand great thousand worlds. It causes the practitioners of the Śrāvakayāna to hear the teachings, and the practitioners of the Pratyekabuddhayāna are the same, or some who hear it expand their aspirations, and generate the mind to seek the path of Buddhahood. They hear the compassionate teachings, clearly and distinctly, each understanding without confusion, if they speak of the supreme Dharma, their minds will not retreat. Just like the echo of a mountain, responding to the sound, so are the words of the supreme one among humans.'

如是，　　所演說悅眾心。」

佛復告族姓子：「如來至真皆如一切眾意所念，取為慧黨，靡所不達。所以者何？察于如來無心意識，初無想念而有進退，以慧照曜消化眾冥。其如來慧，普至一切眾生心念，亦復遍入存一切意，超諸群生其識所念諸消化法。其三昧定無所依仰，越于陰蓋、離十二緣起之行、永舍三念、去于臭穢、降伏魔事、去虛偽列諛諂之穢。舍乎吾我，除去無明、愚冥根株；凈修道業心如虛空，而無想念不壞法界。告族姓子！如來至真其心意業慧黨若茲，是為如來二十九業。」

佛於是頌曰：

「不當稱最勝，　　兩足尊聖心，　積累眾聖明，　　導師業清凈。　此安住之慧，　　處在眾生性，　普入靡不周，　　在自然法界。　禪定意如是，　　一切善備悉；　其察心意識，　　一切無想念。　已過諸魔界，　　超于危害業，　自然如虛空，　　離垢無所在。」

佛復告族姓子：「如來至真知於過去慧無掛礙，其所睹見智無損秏。所及云何？其諸過去諸佛國土，合者、成者皆知其數多少、進退；其土所有草木、山谷、諸藥、叢林悉分別之；其佛國土所有眾生、蚑行喘息身形種類悉識知之；人民言語、音聲、種類，蜎飛、蠕動悉曉了之；彼土前後諸佛興出多少之

【現代漢語翻譯】現代漢語譯本：

『如是，所演說能使眾人心悅誠服。』佛陀又告訴族姓子：『如來至真（Tathāgata，佛的稱號）的心意，都如一切眾生心中所想，將其轉化為智慧的助緣，無所不通達。這是為什麼呢？因為觀察如來沒有心意識，最初沒有念頭卻能進退自如，用智慧照耀，消解眾生的愚昧。如來的智慧，普遍到達一切眾生的心念，也遍入一切意念之中，超越所有眾生意識所想的各種消解之法。他的三昧禪定（samādhi，專注的禪定狀態）沒有依靠，超越了五陰（skandha，構成個體存在的五種要素）的覆蓋、脫離十二因緣（dvādaśāṅga-pratītyasamutpāda，生命輪迴的十二個環節）的執行、永遠捨棄三種念頭（貪、嗔、癡）、去除污穢、降伏魔事、去除虛偽的諂媚。捨棄我執，除去無明（avidyā，對真理的無知）、愚昧的根源；清凈地修習道業，心如虛空，沒有念頭，不破壞法界（dharma-dhātu，宇宙的真實本質）。告訴族姓子！如來至真的心意和智慧的助緣就是這樣，這就是如來的二十九種功業。』佛陀於是說了偈頌：『不應稱他為最勝，兩足尊（dvipādottama，佛的稱號）的聖心，積累了眾多聖明的智慧，導師的功業清凈無染。這安住的智慧，存在於眾生的本性中，普遍進入，無所不周，存在於自然法界。禪定之意就是這樣，一切善法都具備；他觀察心意識，一切都沒有念頭。已經超越了魔的境界，超越了危害的業力，自然如虛空，遠離污垢，無所不在。』佛陀又告訴族姓子：『如來至真知道過去的智慧沒有障礙，他所見到的智慧沒有損耗。所及的範圍是什麼呢？他知道過去諸佛的國土，合起來的、形成的，都知道其數量多少、進退；那些國土所有的草木、山谷、各種藥物、叢林都一一分別；那些佛國土所有的眾生、爬行的、喘息的，身體形狀種類都認識；人民的語言、聲音、種類，飛行的、蠕動的都清楚瞭解；那些國土前後諸佛興起多少，都清楚知道。』

【English Translation】 English version:

'Thus it is, what is spoken brings joy to the hearts of all.' The Buddha further told the clansman: 'The Tathāgata's (Tathāgata, an epithet of the Buddha) true intentions are in accordance with the thoughts of all beings, taking them as aids to wisdom, reaching everywhere without obstruction. Why is this so? Because it is observed that the Tathāgata has no mind-consciousness, initially having no thoughts yet able to advance and retreat freely, using wisdom to illuminate and dissolve the ignorance of beings. The Tathāgata's wisdom reaches the thoughts of all beings, also pervading all intentions, surpassing all the dissolving methods that beings' consciousness can conceive. His samādhi (samādhi, a state of meditative concentration) has no reliance, transcending the coverings of the five skandhas (skandha, the five aggregates that constitute an individual's existence), departing from the workings of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, the twelve links in the cycle of life), forever abandoning the three thoughts (greed, hatred, and delusion), removing defilements, subduing demonic forces, and eliminating false flattery. Abandoning the ego, removing ignorance (avidyā, ignorance of the truth), the root of delusion; cultivating the path purely, the mind like empty space, without thoughts, not destroying the dharma-dhātu (dharma-dhātu, the true essence of the universe). Tell the clansman! The Tathāgata's true intentions and aids to wisdom are like this, these are the twenty-nine accomplishments of the Tathāgata.' The Buddha then spoke in verse: 'He should not be called the most excellent, the holy heart of the Two-Footed One (dvipādottama, an epithet of the Buddha), has accumulated much holy wisdom, the teacher's work is pure and undefiled. This abiding wisdom exists in the nature of beings, universally entering, pervading everywhere, existing in the natural dharma-dhātu. The meaning of meditation is like this, all good qualities are complete; he observes the mind-consciousness, all without thoughts. Having already passed the realms of demons, transcending the karma of harm, naturally like empty space, free from defilement, nowhere to be found.' The Buddha further told the clansman: 'The Tathāgata knows the wisdom of the past without hindrance, the wisdom he has seen is not diminished. What is the extent of this? He knows the past Buddha lands, those that have merged, those that have formed, he knows their number, their increase and decrease; all the grasses, trees, valleys, various medicines, and forests in those lands he distinguishes; all the beings in those Buddha lands, those that crawl, those that breathe, their body shapes and kinds he knows; the languages, sounds, and kinds of the people, those that fly, those that wriggle, he understands clearly; how many Buddhas have arisen in those lands, he knows clearly.'

數悉亦演之；諸佛之所斑宣經典卷數多少、有所顯照亦悉暢之；化諸聲聞其限若干、開諸緣覺入其律乘悉亦識之；敢可勸導，為菩薩學，使發大乘無上正真亦悉具足；其佛國土所有好醜、言教、行跡轉相瞻侍亦悉恤之；其比丘眾言行舉動、上下相順、進退之宜亦悉別之。有睹壽命長短、久存、中夭亦復曉之；復知隨法建立年歲，亦識喘息長短、好醜、飲食、衣服、所止居業，如來悉知。過去眾生終始周旋所當往生，諸根若干、其行不同、志性各異、所懷心意境界殊特、其心悉暢而不中忽、心念多少、好醜善惡，如來悉知。其數之限則見目睹，不以二慧而復再思。如來至真亦不遣心追推過事而推知之，以慧心悉睹豫見，不復重念。其慧如是巍巍無量，見眾生性不中有廢而為說法，是為如來三十之業。」

佛於是頌曰：

「佛之聖明慧，　　無限、無掛礙，　在諸佛之土，　　而斑宣經典，　勸諸眾生界，　　令篤信佛道。　諸佛國土中，　　其所行進退、　諸人民根原、　　志性所歸趣、　所有藥草木、　　音響之好醜、　過去心名何、　　諸所可造行，　平等覺悉達，　　睹見如所有。」

佛復告族姓子：「如來至真知于當來而無損秏，慧無掛礙皆睹悉達。云何知之？于當來世所當興成

【現代漢語翻譯】現代漢語譯本如來（Tathagata）完全瞭解並闡述這些；諸佛所宣講的經典卷數多少，以及所顯現的教義，如來都完全通曉；教化的聲聞（Sravaka）數量有多少，以及開悟的緣覺（Pratyekabuddha）進入其律乘（Vinaya）的情況，如來也都知曉；如來能夠勸導眾生，讓他們學習菩薩（Bodhisattva）之道，使其發起大乘（Mahayana）無上正真的菩提心，這些如來也都具備；如來對於佛國土（Buddha-ksetra）的一切好壞、言教、行為舉止，以及彼此之間的相互照應，也都關懷備至；對於比丘（Bhikkhu）僧團的言行舉止、上下之間的和諧、進退的適宜，如來也都分別瞭解。如來能看到眾生的壽命長短、久存或中途夭折，並且知曉；如來還知道根據佛法建立的年歲，也知道眾生的呼吸長短、好壞、飲食、衣服、所居住的處所，如來都完全知曉。過去眾生的生死輪迴、所應往生的去處、諸根（Indriya）的差異、行為的不同、志向的各異、所懷心意的境界特殊，如來都完全通曉而不疏忽，對於他們的心念多少、好壞善惡，如來都完全知曉。這些數量的界限，如來都能親眼目睹，不會用二種智慧（二乘的智慧）再去思考。如來至真（Satya）也不會用心去追溯過去的事情來推知，而是以智慧之心完全預見，不會重複思慮。如來的智慧如此巍峨無量，看到眾生的本性不會中斷而為他們說法，這就是如來的三十種事業。佛陀於是以偈頌說道：『佛的聖明智慧，無限、無障礙，在諸佛的國土，宣講經典，勸導眾生，讓他們堅信佛道。在諸佛的國土中，他們的行為進退、人民的根基、志向所歸、所有的藥草樹木、聲音的好壞、過去的心念是什麼、所有可以造作的行為，如來平等覺悟，都能如實地看到。』佛陀又告訴族姓子：『如來至真知道未來而不會有任何損失，智慧無礙，都能看到並完全瞭解。如何知道呢？對於未來世所將興盛成就的，如來都能預先知曉。』

【English Translation】 English version The Tathagata (如來) fully understands and expounds on these; the number of sutras (經) proclaimed by all Buddhas, and the doctrines they reveal, the Tathagata fully comprehends; the number of Sravakas (聲聞) who are taught, and the circumstances of Pratyekabuddhas (緣覺) entering their Vinaya (律乘), the Tathagata also knows; the Tathagata is able to guide beings, enabling them to learn the Bodhisattva (菩薩) path, and to arouse the unsurpassed, true Bodhi mind of the Mahayana (大乘), all of which the Tathagata possesses; the Tathagata is also deeply concerned about all the good and bad aspects of the Buddha-ksetra (佛國土), the teachings, the conduct, and the mutual care among beings; the Tathagata also understands the conduct of the Bhikkhu (比丘) Sangha, the harmony between superiors and inferiors, and the appropriateness of their advances and retreats. The Tathagata can see the length of beings' lives, whether they live long or die prematurely, and knows; the Tathagata also knows the years established according to the Dharma, and also knows the length of beings' breaths, their good or bad qualities, their food, clothing, and places of residence, the Tathagata knows all. The Tathagata fully understands without negligence the cycle of birth and death of past beings, where they should be reborn, the differences in their Indriyas (諸根), the differences in their actions, the differences in their aspirations, and the special realms of their minds; the Tathagata fully knows their thoughts, whether they are many or few, good or bad. The Tathagata can witness these limits with his own eyes, and will not use the two kinds of wisdom (wisdom of the two vehicles) to think again. The Tathagata, the Satya (至真), will not use his mind to trace back past events to infer, but will fully foresee with his wisdom mind, and will not think again. The Tathagata's wisdom is so vast and immeasurable, seeing that the nature of beings will not cease, he teaches them the Dharma, these are the thirty deeds of the Tathagata. The Buddha then spoke in verse: 'The Buddha's sacred wisdom, is boundless and unobstructed, in the lands of all Buddhas, proclaiming the sutras, guiding all beings, making them firmly believe in the Buddha's path. In the lands of all Buddhas, their actions of advancing and retreating, the roots of the people, where their aspirations lead, all the herbs and trees, the good and bad of sounds, what the past thoughts were, all the actions that can be done, the Tathagata, with equal enlightenment, sees them as they are.' The Buddha further told the clansman: 'The Tathagata, the Satya, knows the future without any loss, his wisdom is unobstructed, and he can see and fully understand everything. How does he know? The Tathagata can foresee what will flourish and be accomplished in the future world.'

、若復毀壞、其合若散，如來悉知。劫起所燒、其水色何等像類，其佛國土當還復者、其地廣長闊狹遠近、塵埃之數，一一佛土諸佛所興教化群黎、諸聲聞數、緣覺之眾、諸菩薩等，飲食、衣服、所止居澤、出入喘息、行步舉動、所可游居、威儀禮節，一一如來所化眾生，立於聲聞、緣覺之乘、若學大乘，如來悉知。一一佛土諸眾生類當往生者，其心生念若干之數、諸念所滅，如來悉知；皆達此已，如來不復而重思念。心察懷抱觀于當來常睹悉見，而為眾生廣說經道，是為如來三十一業。」

佛於是頌曰：

「于當來世，　　世之所有、　　當所合成、　若復毀散、　　剎土眾生、　　諸佛之數，　其佛正覺，　　皆成此數。　　其心未曾，　而有忽忘；　　其意觀察，　　普達當來。　而為眾生，　　應時說法，　　是兩足尊，　之所行業。」

佛復告族姓子：「如來至真或見現在而不損耗，其慧所睹無所掛礙。所見云何？知于現在十方世界一切國土所有多少之數，諸現在諸佛所，現在一切菩薩、聲聞、緣覺之數多少，星宿形像進行運轉為有幾所，現在一切樹木、藥草、山林、溪谷，十方土地境界遠近、國中塵數悉明其限；十方諸水以執一毛揾取水知有幾渧；十方諸火境界興焰若復衰滅，

【現代漢語翻譯】現代漢語譯本如果（世界）再次被毀壞，其聚合之物如果散開，如來完全知曉。劫難興起時所燃燒的火焰，其水的顏色像什麼樣子，那些佛的國土應當恢復的，其土地的廣闊、長短、寬窄、遠近，塵埃的數量，每一個佛土中諸佛所興起的教化眾生，諸聲聞的數量，緣覺的群體，諸菩薩等，他們的飲食、衣服、所居住的地方、出入呼吸、行走舉動、所能遊玩居住的地方、威儀禮節，每一個如來所教化的眾生，立於聲聞乘、緣覺乘，或者學習大乘，如來完全知曉。每一個佛土中各種眾生將要往生的，他們心中所生的念頭有多少，這些念頭所滅，如來完全知曉；都通達這些之後，如來不再重複思念。心中觀察懷抱，看到未來，常常看到一切，而為眾生廣泛宣說經道，這就是如來的第三十一項事業。

佛陀於是用偈頌說道：

『在未來世，世間所有，將要合成的，如果再次毀散，剎土眾生，諸佛的數量，其佛的正覺，都成就這些數量。他們的心從未，有過絲毫遺忘；他們的意念觀察，普遍通達未來。而為眾生，應時說法，這是兩足尊（佛的尊稱）所行的事業。』

佛陀又告訴族姓子：『如來至真，或者看到現在而不損耗，他的智慧所見沒有絲毫障礙。所見是什麼呢？知道現在十方世界一切國土所有多少的數量，現在諸佛所在，現在一切菩薩、聲聞、緣覺的數量多少，星宿的形狀、執行、運轉有多少，現在一切樹木、藥草、山林、溪谷，十方土地的邊界遠近、國中的塵埃數量都清楚地知道其限度；十方諸水，用一根毛沾取水，知道有多少滴；十方諸火，邊界興起火焰，如果衰落熄滅，

【English Translation】 English version If it is destroyed again, and its components scatter, the Tathagata knows all. When a kalpa arises and is burned, what is the color of the water like? Those Buddha lands that should be restored, their land's vastness, length, width, narrowness, distance, the number of dust particles, in each Buddha land the Buddhas' teachings to sentient beings, the number of Shravakas (hearers), the Pratyekabuddhas (solitary realizers), the Bodhisattvas, their food, clothing, dwelling places, breathing, walking, actions, places of recreation, deportment, and etiquette, each sentient being transformed by the Tathagata, established in the Shravaka vehicle, the Pratyekabuddha vehicle, or learning the Mahayana, the Tathagata knows all. In each Buddha land, the various sentient beings who will be reborn, the number of thoughts that arise in their minds, and the extinction of these thoughts, the Tathagata knows all; having understood all this, the Tathagata does not think about it again. Observing with his mind, embracing the future, always seeing everything, and widely expounding the Dharma for sentient beings, this is the thirty-first act of the Tathagata.

The Buddha then spoke in verse:

'In the future world, all that exists, that will be formed, if it is destroyed again, the sentient beings in the lands, the number of Buddhas, the perfect enlightenment of those Buddhas, all attain these numbers. Their minds have never, had any forgetting; their minds observe, universally understanding the future. And for sentient beings, teaching the Dharma at the right time, this is the practice of the Two-Legged Honored One (a title for the Buddha).'

The Buddha further told the clansman: 'The Tathagata, the truly enlightened one, sees the present without any loss, and his wisdom sees without any hindrance. What does he see? He knows the number of all the lands in the ten directions of the present world, the number of all the Buddhas in the present, the number of all the Bodhisattvas, Shravakas, and Pratyekabuddhas in the present, the shapes of the stars, their movements, and how many there are, all the trees, herbs, mountains, forests, and valleys in the present, the boundaries of the lands in the ten directions, the distance, and the number of dust particles in the countries, all clearly knowing their limits; the waters in the ten directions, taking a drop of water with a single hair, knowing how many drops there are; the fires in the ten directions, the boundaries where flames arise, and if they decline and extinguish,

存亡所在亦悉達之；十方諸風所由形色、所從因出、往來周旋、成敗增益亦悉知之。十方虛空迥遠悠邈，其里億數無邊無際，佛悉知之，無有不及如毛塵者。知于現在三品之行、眾生之界、進退難易、根本深淺、受教遲疾。佛知現在地獄眾生所犯殃釁、罪適歸此其所因由、從其中出當所生處，復知方便所用除殃。又知現在眾生之種、蚑行喘息蠕動之類所因行業而墮此難，了其所便可除殃罪當所生處。復知現在餓鬼之界所因慳貪而墮此患，所當因由方便除罪決所當生。知於一切現在眾生心所懷念、所為塵勞愛慾之病，復知離欲無塵穢者。又知現在一切眾生當以何律而受開化，或復有人不從往教，緣知諸天生天上意退沒所歸，佛悉知之。

「如是本末初未曾念，二慧重思入于無二，而為眾生廣說經法，是為如來三十二業。」

佛於是頌曰：

「諸最勝慧，　　普靡不周，　　無限、無量，　不可思議。　　等如虛空，　　虛無無喻，　一切世間，　　所不能逮。　　其於十方，　一切眾生，　　諸所現在，　　當所造行，　如來悉知，　　睹其根原，　　是諸佛業，　見悉究暢。」

大哀經如來道品第二十二

佛復告族姓子：「是為如來所行道業；如來以此所行道業開化眾生，以無

【現代漢語翻譯】現代漢語譯本佛陀完全瞭解眾生的存亡狀態；也完全瞭解十方諸風的形態、來源、起因、執行、成敗和增益。十方虛空遼闊深遠，其中包含著無數無邊的世界，佛陀完全瞭解這一切，沒有遺漏任何微小的部分。佛陀瞭解現在眾生三品（上、中、下）的行為、眾生的境界、進步或退步的難易程度、根基的深淺、接受教誨的快慢。佛陀知道現在地獄眾生所犯的罪行、導致他們墮入地獄的原因、他們將要投生的地方，並且知道如何使用方便法門來消除他們的罪業。佛陀也知道現在眾生的種類，包括爬行、呼吸和蠕動的生物，他們因何種業力而墮入此難，瞭解如何方便地消除他們的罪業以及他們將要投生的地方。佛陀還知道現在餓鬼道的眾生因慳貪而遭受的痛苦，知道如何通過方便法門消除他們的罪業，並決定他們將要投生的地方。佛陀瞭解現在一切眾生心中所懷的念頭、所受的塵勞愛慾之病，也瞭解那些遠離慾望、沒有塵垢的人。佛陀還知道現在一切眾生應當接受何種教誨才能得到開化，也知道有些人不聽從過去的教誨，並瞭解諸天眾生從天上退沒後將要投生的地方，佛陀完全瞭解這一切。『這些本末因果，最初未曾思慮，而是通過二慧（真諦慧和俗諦慧）的重重思考，達到無二的境界，然後為眾生廣泛宣說佛法，這就是如來的三十二種事業。』佛陀於是以偈頌說道：『諸佛最殊勝的智慧，普遍周遍，沒有遺漏，無限無量，不可思議。如同虛空一般，虛無而不可比擬，一切世間都無法企及。對於十方一切眾生，他們現在和將來所造作的行為，如來完全知曉，洞察其根源，這是諸佛的事業，見解通達無礙。』《大哀經》如來道品第二十二佛陀又告訴族姓子：『這就是如來所修行的道業；如來以此道業開化眾生，以無

【English Translation】 English version The Buddha fully understands the states of existence and non-existence of beings; he also fully understands the forms, origins, causes, movements, successes, failures, and increases of the winds in the ten directions. The empty space in the ten directions is vast and boundless, containing countless immeasurable worlds, and the Buddha fully understands all of this, without missing even the smallest particle. The Buddha understands the present three grades (superior, middle, and inferior) of beings' actions, the realms of beings, the ease or difficulty of progress or regression, the depth of their roots, and the speed at which they receive teachings. The Buddha knows the offenses committed by beings in hell, the reasons for their fall into hell, where they will be reborn, and how to use expedient means to eliminate their karmic debts. The Buddha also knows the types of present beings, including crawling, breathing, and wriggling creatures, what karmic actions caused them to fall into this difficulty, how to conveniently eliminate their karmic debts, and where they will be reborn. The Buddha also knows that beings in the realm of hungry ghosts suffer because of their greed, how to eliminate their karmic debts through expedient means, and determines where they will be reborn. The Buddha understands the thoughts in the minds of all present beings, the afflictions of worldly desires, and also understands those who are free from desires and defilements. The Buddha also knows what kind of teachings all present beings should receive to be enlightened, and also knows that some do not follow past teachings, and understands where the heavenly beings will be reborn after they fall from heaven. The Buddha fully understands all of this. 'These causes and effects, initially not contemplated, but through the repeated contemplation of the two wisdoms (wisdom of truth and wisdom of convention), reaching the state of non-duality, and then widely proclaiming the Dharma for beings, these are the thirty-two deeds of the Tathagata.' The Buddha then spoke in verse: 'The most excellent wisdom of the Buddhas, is universal and all-pervading, without omission, limitless and immeasurable, inconceivable. Like empty space, it is void and incomparable, unattainable by all the worlds. For all beings in the ten directions, their present and future actions, the Tathagata fully knows, seeing their roots, these are the deeds of the Buddhas, their views are unobstructed.' The Great Compassion Sutra, Chapter 22 on the Tathagata's Path The Buddha further told the son of a noble family: 'This is the path of practice of the Tathagata; the Tathagata uses this path of practice to enlighten beings, with no

言辭而演文字，難當難成。

「又，族姓子！如來至誠，無有䩭學能禁制者；其業無量不可思議，諸天、龍、神及世間人，無能計會稱載所知。初無所言而文字現，難是難及無能抑制，遍諸佛土定意周普。現諸正覺皆已超越，無諸邪業、無所想念，猶如虛空三昧平等，察諸法界而無差異。所以者何？諸佛世尊所可宣說無有若干，所因興出無有偏黨；等諸眾生國土亦然，所說悉同，道神不別，解脫無異，所至滅度亦無若干。

「又，族姓子！如來至真于諸法界為一種味成最正覺，于眾生界無所蔽礙，善權方便以無礙法而悉明瞭，則為眾生轉其法輪令不退轉阿惟越致。譬如，族姓子！上工珠師修于清凈無垢寶珠重治令曜，手執此珠寶，舉著濁水令水凝然去濁就清。不復勤而勞其功，然後則出著于食味，上于瓶甕。若於缽器，令其中水皆使清澄，所勞功夫不足言耳。然後服著大藥味中，以微細重而重洗之，所洗已凈去諸刺蕀，是則名曰夜光寶珠。

「如來至真亦復如是，察諸眾生瑕穢境界，為演無常、苦、空、非身，悲哀、辛酸苦毒之災。眾生迷惑，愛樂生死、苦惱患厭，爾乃令入賢聖法律。如來精進于彼無難，然後乃達空無相愿；如來以慈而開導之，所勤精進而無所著，便次得成於不退轉，斑宣經道三

【現代漢語翻譯】現代漢語譯本：用言辭來表達文字，是難以做到且難以成功的。『又，善男子！如來至誠，沒有任何學說能夠禁止或限制他；他的業力無量，不可思議，諸天、龍、神以及世間的人，都無法計算、衡量或完全瞭解。最初沒有言語，而文字自然顯現，這是難以企及且無法抑制的，它遍佈所有佛土，意念周全普遍。所有證得正覺的佛都已超越，沒有邪惡的業力，沒有妄想雜念，如同虛空三昧一樣平等，觀察所有法界而沒有差異。這是為什麼呢？諸佛世尊所能宣說的道理沒有差別，所因興起的教化沒有偏袒；對待所有眾生和國土也是如此，所說的教義都相同，道法神通沒有區別，解脫的境界沒有差異，所到達的涅槃也沒有不同。『又，善男子！如來至真，在所有法界中成就一種味道的最正覺，對於眾生界沒有任何障礙，善巧方便地運用無礙的法門來完全明瞭，從而為眾生轉動法輪，使他們不退轉于阿惟越致（不退轉的菩薩）。譬如，善男子！高明的珠寶匠人修飾清凈無垢的寶珠，多次加工使其光彩奪目，手持這顆珠寶，放入渾濁的水中，使水立刻凝結，去除渾濁而變得清澈。不需要再費力氣，然後將水取出，放入食物或瓶甕中。如果放入缽器中，能使其中的水都變得清澈，所花費的功夫微不足道。然後將寶珠放入大藥味中，用細微的力道多次清洗，洗凈後去除所有的刺和芒，這就被稱為夜光寶珠。『如來至真也是如此，觀察所有眾生的污穢境界，為他們演說無常、苦、空、非身，以及悲哀、辛酸、苦毒的災難。眾生迷惑，貪愛生死，厭惡苦惱，然後才引導他們進入賢聖的法律。如來精進修行，對此毫無困難，然後達到空、無相、無愿的境界；如來以慈悲心開導他們，所勤奮精進的修行沒有執著，便次第成就於不退轉，廣泛宣揚經道三昧。

【English Translation】 English version: To express words through language is difficult and hard to achieve. 『Furthermore, son of a noble family! The Tathagata is utterly sincere, and there is no teaching that can prohibit or restrain him; his karma is immeasurable and inconceivable, and neither gods, dragons, spirits, nor people in the world can calculate, measure, or fully comprehend it. Initially, there were no words, yet language naturally appeared, which is difficult to attain and impossible to suppress. It pervades all Buddha lands, with intentions that are comprehensive and universal. All Buddhas who have attained enlightenment have transcended, having no evil karma, no delusive thoughts, being as equal as the Samadhi of emptiness, observing all realms of Dharma without any difference. Why is this so? The teachings that all Buddhas, the World Honored Ones, can proclaim are without difference, and the teachings that arise from them are without partiality; it is the same for all sentient beings and lands. The teachings are all the same, the paths and spiritual powers are not different, the states of liberation are not different, and the Nirvana they reach is also not different. 『Furthermore, son of a noble family! The Tathagata is utterly true, achieving the most perfect enlightenment in all realms of Dharma as one flavor, without any obstruction in the realm of sentient beings. He skillfully uses unobstructed methods to fully understand, thereby turning the Dharma wheel for sentient beings, ensuring they do not regress from the state of Aviveyach (non-retrogression). For example, son of a noble family! A skilled jeweler refines a pure and flawless jewel, repeatedly polishing it to make it shine brightly. Holding this jewel, he places it in murky water, causing the water to immediately coagulate, removing the murkiness and becoming clear. Without further effort, he then takes the water out and places it in food or a jar. If placed in a bowl, it can make all the water within clear, and the effort required is negligible. Then, the jewel is placed in a great medicinal solution, and it is washed repeatedly with subtle force, removing all thorns and barbs. This is then called a night-shining jewel. 『The Tathagata is also like this, observing the defiled states of all sentient beings, and explaining to them impermanence, suffering, emptiness, non-self, and the calamities of sorrow, bitterness, and suffering. Sentient beings are deluded, loving birth and death, and hating suffering and affliction. Only then does he guide them into the laws of the sages. The Tathagata diligently practices without difficulty, and then attains the states of emptiness, non-form, and non-desire. The Tathagata guides them with compassion, and his diligent practice is without attachment, and he then gradually achieves the state of non-retrogression, widely proclaiming the Sutra path of Samadhi.

場清凈。

「何謂佛界而令眾生來入其境？已得越度入如來法，故曰無上眾祐之要。是，族姓子！以此因緣當作此觀：如來至真所入三昧不可思議，修乎平等達於三世，不斷三寶。如來於彼不可思議住于道業猶如是空，其身自然無能逮者。現形一切諸佛國土，而於諸法永無所獲，不擇自在隨其音響而教化之。若為眾生宣經典時，皆離一切心諸所緣，而悉知見眾生心行、志性所趣、諸菩薩眾志操清凈。諸佛世尊以此等故興出世間。是，族姓子！是為如來至成之誼。由無本業謂無所住而不違遠，亦無懈息，授菩薩決不斷言教，是則名曰如來道業。」

佛講說此如來業時，十方無量不可計會無數佛土六反震動，其大光明普照諸界，雨天華香其寶清凈佛師子座。諸來集會大聲聞眾，天、龍、鬼神、犍沓和等，阿須倫、迦留羅、真陀羅、摩睺勒，比丘、比丘尼、童士、童女，咸共聽聞如來宣此道業法典，歡喜踴躍不能自勝。善心生焉，各各赍持若干種華、名香、雜香、華鬘、涂香、衣服、幡蓋及大幢幡，鼓諸伎樂、琴、瑟、箜篌供養如來。取頭上寶而以散之。或赍麻油、或執雷音、或取其發、或脫寶瓔——以珠挍飾，或明月珠、或懷月珠及解脫華——或持無瑕精潔之供、或獲印綬原赦之養、或有寶果、或以鷹鳥、或

【現代漢語翻譯】現代漢語譯本：『什麼是佛的境界，能讓眾生進入其中呢？』因為已經超越了生死，進入瞭如來的法，所以被稱為無上至高的庇佑之要。是的，善男子！因此，應當這樣觀察：如來至真所入的三昧（禪定）是不可思議的，修行平等，通達過去、現在、未來三世，不會斷絕佛、法、僧三寶。如來在那不可思議的境界中安住于道業，就像虛空一樣，其身自然無法被捕捉。他顯現在一切諸佛的國土中，而對於一切法卻沒有任何執著，不加選擇地自在地隨著眾生的音聲而教化他們。當爲眾生宣講經典時，都遠離一切心的各種攀緣，而完全知曉眾生的心行、志向、性情所趨，以及諸菩薩眾的志向和操守的清凈。諸佛世尊因為這些原因而出現於世間。是的，善男子！這就是如來成就的意義。因為沒有根本的業，所以說無所住而不違背遠離，也沒有懈怠休息，給予菩薩決斷，不斷絕教誨，這就是所謂的如來道業。佛陀講說這如來道業時，十方無量不可計數、無數的佛土六次震動，其大光明普遍照耀各個世界，降下天上的花朵和香，其寶座清凈莊嚴，如同佛的獅子座。前來聽法的**大聲聞眾，天、龍、鬼神、犍沓和（香神）等，阿須倫（非天）、迦留羅（金翅鳥）、真陀羅（樂神）、摩睺勒（大蟒神），比丘、比丘尼、童男、童女，都一起聽聞如來宣講這道業法典，歡喜踴躍，不能自已。善心生起，各自拿著各種各樣的花、名香、雜香、花鬘、涂香、衣服、幡蓋以及大幢幡，敲擊各種樂器、琴、瑟、箜篌來供養如來。取下頭上的寶物來散佈。或者拿著麻油，或者拿著雷音，或者取下頭髮，或者脫下寶貴的瓔珞——用珠寶裝飾，或者明月珠，或者懷月珠以及解脫花——或者拿著沒有瑕疵、精潔的供品，或者獲得印綬原赦的供養，或者有寶貴的果實，或者用鷹鳥，或者...

【English Translation】 English version: 'What is the realm of the Buddha that allows sentient beings to enter it?' Because one has already transcended birth and death and entered the Dharma of the Tathagata, it is called the essence of supreme and unsurpassed protection. Yes, son of a noble family! Therefore, one should contemplate in this way: the Samadhi (meditative absorption) entered by the Tathagata, the truly realized one, is inconceivable, cultivating equality, reaching the three times of past, present, and future, and not severing the Three Jewels of Buddha, Dharma, and Sangha. The Tathagata abides in that inconceivable realm in the practice of the path, like the void, and his body is naturally ungraspable. He manifests in all the Buddha lands, yet he has no attachment to any Dharma, freely teaching beings according to their sounds without discrimination. When expounding the scriptures for sentient beings, he is detached from all mental attachments, and fully knows the minds, aspirations, and tendencies of sentient beings, as well as the pure aspirations and conduct of all Bodhisattvas. The Buddhas, the World Honored Ones, appear in the world for these reasons. Yes, son of a noble family! This is the meaning of the Tathagata's accomplishment. Because there is no fundamental karma, it is said that there is no abiding and yet no deviation, nor is there any slackening or rest, giving Bodhisattvas decisive teachings without ceasing instruction, and this is called the Tathagata's path. When the Buddha spoke of this Tathagata's path, the immeasurable, countless Buddha lands in the ten directions shook six times, and their great light illuminated all realms, raining down heavenly flowers and incense, and the jeweled seat was pure and majestic, like the Buddha's lion throne. The great assembly of **Shravakas (voice-hearers), the Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpents), Bhikshus (monks), Bhikshunis (nuns), young men, and young women, all together heard the Tathagata expounding this Dharma of the path, and they rejoiced and were overjoyed beyond measure. Good thoughts arose, and each brought various kinds of flowers, fragrant incense, mixed incense, flower garlands, perfumed ointments, clothing, banners, and great pennants, playing various musical instruments, lutes, zithers, and harps to make offerings to the Tathagata. They took off the jewels from their heads and scattered them. Some brought sesame oil, some held thunder sounds, some took off their hair, some took off their precious necklaces—decorated with jewels, or moon pearls, or heart moon pearls, and liberation flowers—some brought flawless and pure offerings, some received the offering of pardons and seals, some had precious fruits, some used eagles, or...

以綖縷、或寂然物不猗空物、或頭寶瓔、或頸著珠、或手或腳所有莊嚴而供養佛，悉遍散之。

或復又取夜光寶珠、或復又取紫磨寶飾以散其上，或馬藏寶、天帝殊紺大青寶珠、火色寶珠、月光寶珠、若干種色瑰異奇寶以供養散。紫磨粟金、雜碎白銀、本榓雜香、儋堂雜香、栴檀雜香、黑妙雜香、丹赤真珠、似人雜香而自退漏雨散。及諸天華、加雨意華、無極意華、月度月華、柔軟音大軟響華，其華曜目。大地陸地諸華，其輪離垢而有百葉、或有千葉、或百千葉，其光遠照香悉周遍，其香美妙洋溢所觀靡不欣樂，其光照曜執持其焰，其色無量文飾交露。青蓮芙蓉諸所雜華而自然墮，又復雨地須蔓那華、思怡無憂華瓶，梧桐舍著，徐詳平順而雨此華。箜篌、樂器、簫成、鼓吹，鼓舞諸伎自然而鳴。又復加雨諸天華香、雜香、眾寶、瓔珞、寶珠、衣服、臥具。

其諸十方來會菩薩踴住空中，自投其身用供養佛，適各投身不惜軀命。

應時空中周遍自然覆寶高座，有寶交露，垂無央數諸珠瓔珞，周遍挍飾紫金雜廁，其飾殊特誠非世有。出若干種諸寶蓮華——一切所有珍寶瓔珞、一一枚珠——各有無數不可稱載，化菩薩現咸悉共見。諸菩薩出適來出已，繞佛七匝則復還坐于寶蓮華。

十方無量諸異國

【現代漢語翻譯】現代漢語譯本：用絲線、或者寂靜無聲的物品（不依附於空無之物）、或者頭上的寶瓔（一種頭飾）、或者頸上佩戴的珠寶、或者手上或腳上所有的裝飾品來供養佛，全部都散佈開來。或者又取夜光寶珠、或者又取紫磨寶飾（一種金飾）散在其上，或者馬藏寶（一種寶物）、天帝殊紺大青寶珠（一種深藍色寶珠）、火色寶珠、月光寶珠，各種顏色奇異的珍寶用來供養散佈。紫磨粟金（一種純金）、雜碎白銀、本榓雜香（一種香料）、儋堂雜香（一種香料）、栴檀雜香（一種香料）、黑妙雜香（一種香料）、丹赤真珠（一種紅色珍珠）、類似人體的雜香，它們都自行退散如雨般落下。以及各種天上的花、加雨意花（一種花）、無極意花（一種花）、月度月華（一種花）、柔軟音大軟響花（一種花），這些花朵光彩奪目。大地陸地上各種花，它們的輪廓潔凈無瑕，有百葉、或有千葉、或有百千葉，它們的光芒遠照，香氣瀰漫，香氣美妙，令人觀賞時無不欣喜，它們的光芒照耀，執持著火焰，它們的顏色無量，紋飾交錯顯露。青蓮、芙蓉等各種雜花自然落下，又降下地須蔓那花（一種花）、思怡無憂花瓶（一種花）、梧桐舍著（一種花），徐徐地、平穩地降下這些花。箜篌、樂器、簫、鼓吹，各種歌舞伎藝自然鳴響。又降下各種天上的花香、雜香、眾寶、瓔珞、寶珠、衣服、臥具。那些從十方來集會的菩薩們，踴身於空中，自己投身來供養佛，他們各自投身，不惜自己的軀體和生命。當時空中自然出現覆蓋著寶物的高座，有寶物交錯顯露，垂掛著無數的珠瓔珞，周遍裝飾著紫金，其裝飾特別，實在不是世間所有。出現各種寶蓮花——一切所有的珍寶瓔珞、每一顆珠子——各有無數不可稱載，化現的菩薩都共同看見。諸菩薩出現后，繞佛七匝，然後又回到寶蓮花上坐下。十方無量諸異國

【English Translation】 English version: With threads, or silent objects not clinging to emptiness, or jeweled crowns, or necklaces, or all the ornaments on their hands or feet, they make offerings to the Buddha, scattering them all around. Or they take night-shining pearls, or purple-gold ornaments, and scatter them above. Or they take treasures of horses, the great blue jewels of the celestial emperor, fire-colored jewels, moon-light jewels, and various kinds of rare and precious jewels of different colors to offer and scatter. They also offer pure gold, crushed silver, various mixed fragrances, sandalwood fragrances, black and subtle fragrances, red pearls, and human-like fragrances, which all scatter and fall like rain. And various celestial flowers, flowers of intention, limitless flowers of intention, monthly flowers, soft-sounding flowers, their brilliance dazzling. The various flowers of the earth, their petals pure and without blemish, with a hundred petals, or a thousand petals, or hundreds of thousands of petals, their light shining far and wide, their fragrance pervading everywhere, their fragrance exquisite, filling all who behold them with joy, their light illuminating, holding flames, their colors immeasurable, their patterns intertwined. Blue lotuses, hibiscus, and various other flowers fall naturally, and also rain down the flowers of the earth, the flowers of thought and joy, the flowers of the vase, the flowers of the paulownia tree, gently and smoothly raining down these flowers. Harps, musical instruments, flutes, drums, and various performing arts play naturally. And also rain down various celestial flower fragrances, mixed fragrances, various treasures, necklaces, jewels, clothing, and bedding. The Bodhisattvas who have gathered from the ten directions leap into the air, throwing themselves to make offerings to the Buddha, each throwing themselves without regard for their bodies or lives. At that time, a jeweled high seat naturally appears in the air, covered with treasures, with countless jeweled necklaces hanging down, adorned all around with purple gold, its decorations extraordinary, truly not of this world. Various jeweled lotuses appear—all the precious jeweled necklaces, each pearl—each with countless, immeasurable numbers, and the manifested Bodhisattvas all see them together. After the Bodhisattvas appear, they circle the Buddha seven times, and then return to sit on the jeweled lotuses. The immeasurable various countries of the ten directions

土，不可稱計諸佛世尊，一一諸佛各各一切共嗟嘆之。其供養以經典之要，以供養故致於清凈，各共嘆德窮劫不竟，供養法故。佛以威神遣諸弟子詣此忍土，所赍供養入此忍界，其寶莊嚴超逾於此，嚴飾寶座殊絕難及。

彼時大會無數眾生見是變化，皆發無上正真道意，不可稱載諸菩薩眾，逮得無所從生法忍。

於時世尊周匝遍察諸菩薩眾。「汝等正士，誰能堪任如是比像清凈莊嚴——菩薩所住、所當建立？」

如來至真意所遣使在遍止宿將護視之，無有思想，亦無音響。所敷氍㲣𣰅㲪之具，彌勒如來成佛已后十六年中，當坐於此凈寶高座，是為菩薩行愿歸趣，名無蓋門大會法品經典之要，亦當廣佈分別其誼。

彼時所會一切菩薩，亦當興發供養此法、彌勒如來及於賢劫諸菩薩眾。

於時會中有一菩薩，名變動諸法王，即從座起，于蓮華上右膝長跪，叉手白佛：「唯然，世尊！我能堪任將護於此清凈挍飾，止息其邊無有思想，精勤一心而不懈廢。侍于彌勒至成如來，常供養之，及於賢劫諸如來、眾至真等正覺等。」

時有魔天，名曰所作所立堅強處，將四域來在彼會，謂變動諸法王菩薩：「族姓子！其器云何？為何等類而用其器，受此嚴凈令不毀散？」

變動諸法王菩薩

【現代漢語翻譯】現代漢語譯本：不可計數的世界中，諸佛世尊，每一位佛都共同讚歎。他們以經典的精要供養，因供養而達到清凈，各自讚嘆功德，窮盡劫數也無法說完，這是因為供養佛法的緣故。佛以威神之力派遣弟子們來到這個娑婆世界（忍土），所攜帶的供養品進入這個娑婆世界，其寶物莊嚴超越此地，裝飾的寶座殊勝無比，難以企及。當時大會中無數眾生見到這種變化，都發起了無上正等正覺的意願，不可計數的菩薩眾，獲得了無生法忍（對諸法不生不滅的真理的領悟）。這時，世尊環顧四周，觀察所有的菩薩眾，問道：『你們這些正士，誰能承擔如此清凈莊嚴的景象——菩薩所居住、所應當建立的？』如來至真的意旨所派遣的使者，在遍止處守護著，沒有思想，也沒有聲音。所鋪設的毛毯等用具，在彌勒如來成佛后的十六年中，將坐於此清凈寶座之上，這是菩薩的行愿歸宿，名為無蓋門大會法品經典的精要，也應當廣泛傳播並分別其意義。當時所集會的一切菩薩，也應當興起供養此法、彌勒如來以及賢劫（現在這個賢劫）中的諸位菩薩。這時，會中有一位菩薩，名為變動諸法王（能變化一切法的自在王），即從座位上起身，在蓮花上右膝長跪，合掌對佛說：『是的，世尊！我能承擔守護此清凈的裝飾，使其止息于無思想的境界，精勤一心而不懈怠。侍奉彌勒直至他成佛，常供養他，以及賢劫中的諸如來、眾至真等正覺等。』當時，有一魔天，名為所作所立堅強處（執著于所作所為的魔），帶領四域的魔眾來到會場，對變動諸法王菩薩說：『族姓子！這器物是什麼？用什麼型別的器物，才能承受如此莊嚴清凈而不毀壞散失？』變動諸法王菩薩

【English Translation】 English version: In immeasurable worlds, all the Buddhas, each and every one, together praised. They offered the essence of the scriptures, and through this offering, they attained purity. Each praised the virtues, which could not be exhausted even after countless eons, because of offering the Dharma. The Buddha, with his divine power, sent his disciples to this Saha world (the world of endurance), and the offerings they brought entered this Saha world. The precious adornments surpassed those here, and the decorated throne was exceptionally magnificent and unattainable. At that time, countless beings in the assembly, seeing this transformation, all generated the intention for Anuttara-samyak-sambodhi (supreme perfect enlightenment). Innumerable Bodhisattvas attained the Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas). Then, the World Honored One looked around, observing all the Bodhisattvas, and asked: 'You noble ones, who can undertake such a pure and magnificent scene—the place where Bodhisattvas dwell and should establish?' The messenger sent by the Tathagata's true intention was guarding the place of complete cessation, without thought or sound. The rugs and other furnishings that were laid out will be used by Maitreya Tathagata sixteen years after his enlightenment, when he will sit on this pure and precious throne. This is the destination of the Bodhisattva's vows and practices, known as the essence of the 'Uncovered Gate Assembly Dharma' scriptures, which should be widely propagated and its meaning explained. At that time, all the Bodhisattvas in the assembly should also generate the intention to offer this Dharma, Maitreya Tathagata, and all the Bodhisattvas of this Bhadrakalpa (the present fortunate eon). Then, a Bodhisattva in the assembly, named 'Transformation of All Dharmas King' (the sovereign who can transform all dharmas), rose from his seat, knelt on his right knee on a lotus flower, and with his palms together, said to the Buddha: 'Yes, World Honored One! I can undertake to guard this pure adornment, to keep it in a state of no-thought, diligently and wholeheartedly without laziness. I will serve Maitreya until he becomes a Tathagata, and constantly offer to him, as well as to all the Tathagatas, the Perfectly Enlightened Ones of this Bhadrakalpa.' At that time, a Mara deva (demon god), named 'Firm Place of Actions and Establishments' (the demon who clings to actions and establishments), brought the demons from the four realms to the assembly, and said to the Bodhisattva 'Transformation of All Dharmas King': 'Son of a noble family! What is this vessel? What kind of vessel is used to receive such pure adornments without being destroyed or scattered?' The Bodhisattva 'Transformation of All Dharmas King'

答所作魔：「族姓子知，一切諸器皆歸壞敗，無常存者、無所堪受；唯有空虛而可不毀，無所妨廢，于諸器中最為高尊。仁行當宜諦察我身目無得眴，必能睹見於無極器。」

時所作魔觀察變動諸法王菩薩，諦視其身而目不眴，即見變動諸法王菩薩䐡中有水王光明世界。

何故名曰水王光明？其佛世界悉滿眾水周遍國土，若有遙視如一大海。彼有如來，名曰樂蓮華首至真、等正覺，於今現在，淳諸菩薩為說大乘。其水界中又有蓮華名寶莊嚴，其彼如來及諸菩薩而坐于上。

時所作魔叉手而立，稽首歸命變動諸法王菩薩。變動諸法王菩薩謂所作魔：「仁君！豈見諸菩薩器？」

答曰：「已見，其器無極。」

報曰：「是水，君能任受。如是像無極天器，億百千劫那術諸劫數之報壞，於此莊嚴挍飾終不枯竭，無能消化。」

時所作魔稽首禮佛：「唯愿，世尊！我本憶念志在雜碎，未見於此諸正士等、未得聞是經典要時，欲得成聲聞、緣覺而取滅度。今日又見變動諸法王菩薩威神巍巍、聞此經典，感動變化諸建立至意，當發無上正真道心。如今所作不敢違廢，于最正覺愍傷眾生、多所安隱、多所將護。假使吾身於江河沙劫地獄見煮，然後乃成無上正真，雖遭此厄不以為患、不捨佛道。

【現代漢語翻譯】現代漢語譯本：所作魔回答說：『族姓之子，你要知道，一切器物都會毀壞，沒有什麼是永恒不變、可以依賴的；只有空虛不會被毀壞，不會被阻礙，在所有器物中最為尊貴。你應當仔細觀察我的身體，不要眨眼，必定能看到那無極的器物。』當時，所作魔觀察變動諸法王菩薩（指一位菩薩，其名號象徵著能轉變一切法）的變動，仔細看著他的身體，眼睛都不眨一下，就看見變動諸法王菩薩的毛孔中有一個水王光明世界。為什麼稱作水王光明呢？因為那個佛的世界充滿了水，遍佈整個國土，從遠處看就像一片大海。那裡有一位如來（指佛），名叫樂蓮華首至真、等正覺（佛的稱號，意為達到真正覺悟的至高者），現在正在那裡，為諸位菩薩宣說大乘佛法。那個水界中還有蓮花，名叫寶莊嚴，那位如來和諸位菩薩就坐在上面。當時，所作魔合掌站立，向變動諸法王菩薩頂禮歸命。變動諸法王菩薩對所作魔說：『仁君！你可曾看見諸位菩薩的器物？』所作魔回答說：『已經看見了，那些器物是無極的。』變動諸法王菩薩說：『那是水，你能承受它。像這樣無極的天器，即使經過億百千劫那術（指極長的時間）的劫數，也不會毀壞，這個莊嚴的裝飾永遠不會枯竭，沒有東西可以消化它。』當時，所作魔頂禮佛陀說：『世尊！我以前的想法很雜亂，沒有見過這些正士（指菩薩），沒有聽聞過這部經典要義的時候，想要成為聲聞（指聽聞佛法而修行的人）、緣覺（指獨自悟道的人）而取滅度（指涅槃）。今天又見到變動諸法王菩薩的威神如此偉大，聽聞這部經典，感動變化了我所有的想法，我應當發起無上正真道心。如今所作不敢違背，對於最正覺（指佛）憐憫眾生、給予安穩、多加護持。即使我的身體在江河沙劫（指極長的時間）的地獄中被煮，然後才能成就無上正真，即使遭遇這樣的苦難，我也不以為患，不捨棄佛道。』

【English Translation】 English version: The demon Sozuo replied, 'Son of a noble family, know that all vessels are subject to decay, nothing is permanent or reliable; only emptiness is indestructible and unimpeded, the most venerable among all vessels. You should carefully observe my body without blinking, and you will surely see the limitless vessel.' At that time, the demon Sozuo observed the transformations of Bodhisattva Bian Dong Zhu Fa Wang (a Bodhisattva whose name symbolizes the ability to transform all dharmas), gazing intently at his body without blinking, and saw a Water King Light World within the pores of Bodhisattva Bian Dong Zhu Fa Wang. Why is it called Water King Light? Because that Buddha's world is filled with water, pervading the entire land, appearing like a vast ocean from afar. There is a Tathagata (a Buddha) there, named Le Lian Hua Shou Zhi Zhen, Deng Zheng Jue (titles of a Buddha, meaning the supreme one who has attained true enlightenment), who is currently there, expounding the Mahayana Dharma to the Bodhisattvas. In that water realm, there are also lotuses named Bao Zhuang Yan, upon which the Tathagata and the Bodhisattvas are seated. At that time, the demon Sozuo stood with his palms together, bowing in reverence to Bodhisattva Bian Dong Zhu Fa Wang. Bodhisattva Bian Dong Zhu Fa Wang said to the demon Sozuo, 'Noble one! Have you seen the vessels of the Bodhisattvas?' The demon Sozuo replied, 'I have seen them, and those vessels are limitless.' Bodhisattva Bian Dong Zhu Fa Wang said, 'That is water, and you can bear it. Such limitless heavenly vessels, even after countless kalpas (eons) of billions of nayutas (a large number) of kalpas, will not be destroyed. This magnificent adornment will never wither, and nothing can consume it.' At that time, the demon Sozuo bowed to the Buddha and said, 'World Honored One! My previous thoughts were confused. When I had not seen these noble ones (referring to Bodhisattvas) and had not heard the essence of this scripture, I desired to become a Sravaka (one who practices by hearing the Dharma) or a Pratyekabuddha (one who attains enlightenment on their own) and attain Nirvana (extinction). Today, having seen the majestic power of Bodhisattva Bian Dong Zhu Fa Wang and having heard this scripture, my thoughts have been moved and transformed. I shall generate the supreme and true Bodhi mind. I dare not disobey what I have now understood, for the Most Righteous Awakened One (referring to the Buddha) has compassion for all beings, providing them with peace and protection. Even if my body were to be boiled in hell for kalpas as numerous as the sands of the Ganges River before attaining supreme and true enlightenment, I would not consider it a hardship and would not abandon the path of the Buddha.'

」

時佛咨嗟所作魔曰：「善哉善哉！汝身乃為大道之故，一心被服弘誓大鎧。今仁如此建立志愿，所誓必果。」

大哀經卷第六大正藏第 13 冊 No. 0398 大哀經

大哀經卷第七

西晉月氏三藏竺法護譯

八總持品第二十三

時有菩薩，名師子英，在會中坐，問總𠢕王菩薩：「唯，族姓子！菩薩所立於何總持，而皆受持諸佛所說、所演經典不可窮盡，則以善教悅可眾生，靡不忽然如冥睹明？」

總𠢕王菩薩報師子英：「菩薩所住此八總持，悅可眾生使得開達，其慧無窮。何謂為八？有總持：一名、凈光音，二名、無盡法藏，三名、無量退進，四名、海印意，五名、蓮華嚴，六名、入無礙印，七名、入分別辯，八名、建立佛莊嚴，是為八。菩薩住此，有所暢說悅可眾生。」

時師子英復問總𠢕王菩薩：「仁族姓子！寧可屈意垂哀一切，復重解此八總持誼，廣演其旨，設諸菩薩聞此總持所得辯才，必當勤學。」

總𠢕王曰：「族姓子聽，今為仁說八總持誼，廣散所歸。

「何謂凈光音？假使菩薩住此總持，其所入門無所掛礙，甚為鮮潔歸乎堅要。其意正立而說經典，其音通徹聞一佛國，或二、或三、或四、或五，或十、二十、三十、

【現代漢語翻譯】現代漢語譯本當時，佛陀讚歎魔所做的事情，說道：『善哉善哉！你爲了追求大道，一心披上了弘誓大鎧。如今你如此建立志愿，所發的誓願必定會實現。』

《大哀經》卷第六大正藏第13冊 No. 0398 《大哀經》

《大哀經》卷第七

西晉月氏三藏竺法護譯

八總持品第二十三

當時，有一位菩薩，名叫師子英（Simha-vikrīḍita，意為獅子奮迅），在法會中就坐，他問總𠢕王菩薩（Sarva-dharmā-prabhāva-rāja，意為一切法自在王）：『唯，族姓子！菩薩依靠什麼總持（dhāraṇī，意為總攝憶持），才能受持諸佛所說、所演的無盡經典，並以善巧的教法使眾生喜悅，如同從黑暗中見到光明一樣？』

總𠢕王菩薩回答師子英：『菩薩安住于這八種總持，能使眾生喜悅並開悟，其智慧無窮無盡。這八種總持是什麼呢？第一種名為凈光音（Śuddha-prabhāsvara-ghoṣa，意為清凈光明之音），第二種名為無盡法藏（Ananta-dharma-kośa，意為無盡的法寶藏），第三種名為無量退進（Apramāṇa-prati-saṃharaṇa，意為無量無邊的進退），第四種名為海印意（Sāgara-mudrā-mati，意為如海印般的心意），第五種名為蓮華嚴（Padma-vyūha，意為蓮花莊嚴），第六種名為入無礙印（Asakta-mudrā-praveśa，意為進入無礙的印記），第七種名為入分別辯（Pravicaya-pratisaṃvid-praveśa，意為進入分別辯才），第八種名為建立佛莊嚴（Buddha-vyūha-pratiṣṭhāna，意為建立佛的莊嚴）。這就是八種總持。菩薩安住於此，所說之法能使眾生喜悅。』

當時，師子英又問總𠢕王菩薩：『仁者族姓子！能否屈尊垂憐一切眾生，再次解釋這八種總持的含義，廣泛闡述其宗旨，如果諸菩薩聽聞這總持所獲得的辯才，必定會勤奮學習。』

總𠢕王菩薩說：『族姓子，請聽，我現在為你解說這八種總持的含義，廣泛地闡述其歸宿。

『什麼是凈光音？假設菩薩安住於此總持，其所入門無所障礙，非常清凈，歸於堅實要義。其心意端正而宣說經典，其聲音通徹，能傳遍一個佛國，或者兩個、三個、四個、五個，或者十個、二十個、三十個、'

【English Translation】 English version At that time, the Buddha praised what the demon had done, saying, 'Excellent, excellent! For the sake of the Great Path, you have wholeheartedly donned the great armor of vows. Now that you have established such a resolve, your vows will surely be fulfilled.'

The Great Compassion Sutra, Scroll 6 Taisho Tripitaka Volume 13, No. 0398, The Great Compassion Sutra

The Great Compassion Sutra, Scroll 7

Translated by the Tripiṭaka Master Dharmarakṣa of the Yuezhi during the Western Jin Dynasty

Chapter 23: The Eight Dhāraṇīs

At that time, there was a Bodhisattva named Simha-vikrīḍita (Lion's Play), sitting in the assembly. He asked the Bodhisattva Sarva-dharmā-prabhāva-rāja (King of the Power of All Dharmas), 'O son of a noble family! Upon what dhāraṇīs (retentive memory) do Bodhisattvas rely, that they can uphold the inexhaustible scriptures spoken and expounded by all Buddhas, and with skillful teachings, delight sentient beings, so that they are like seeing light in the darkness?'

The Bodhisattva Sarva-dharmā-prabhāva-rāja replied to Simha-vikrīḍita, 'Bodhisattvas abide in these eight dhāraṇīs, which delight sentient beings and enable them to awaken, their wisdom being boundless. What are these eight? There is a dhāraṇī called Śuddha-prabhāsvara-ghoṣa (Pure Luminous Sound), the second is called Ananta-dharma-kośa (Inexhaustible Treasury of Dharma), the third is called Apramāṇa-prati-saṃharaṇa (Immeasurable Advance and Retreat), the fourth is called Sāgara-mudrā-mati (Ocean Seal Mind), the fifth is called Padma-vyūha (Lotus Array), the sixth is called Asakta-mudrā-praveśa (Entering the Unobstructed Seal), the seventh is called Pravicaya-pratisaṃvid-praveśa (Entering Analytical Eloquence), and the eighth is called Buddha-vyūha-pratiṣṭhāna (Establishing the Buddha's Array). These are the eight. Bodhisattvas abiding in these, their teachings delight sentient beings.'

Then Simha-vikrīḍita again asked the Bodhisattva Sarva-dharmā-prabhāva-rāja, 'O noble son! Could you condescend to have compassion on all beings and explain again the meaning of these eight dhāraṇīs, extensively expounding their purpose? If the Bodhisattvas hear of the eloquence gained from these dhāraṇīs, they will surely study diligently.'

Sarva-dharmā-prabhāva-rāja said, 'O son of a noble family, listen, I will now explain to you the meaning of these eight dhāraṇīs, extensively expounding their destination.

'What is Śuddha-prabhāsvara-ghoṣa? If a Bodhisattva abides in this dhāraṇī, their entry is unobstructed, extremely pure, and returns to the essential meaning. Their mind is upright when they expound the scriptures, and their voice is penetrating, reaching one Buddha-land, or two, three, four, five, or ten, twenty, thirty,'

四十、五十諸佛國土，或百、或千。其音教告諸佛國土，或十、二十、三十、四十、五十、百、千、億諸佛國土聞其音教，或復通徹無量無際諸佛國土，從意所樂。欲令音教通乎幾何諸佛國土，多少無極悉能堪任。恣意所欲，一師子坐而為十方一切眾生講說經法，欲令二十里眾人得聞、或三十里、或一須彌、或至梵天，從其眾生本意應說。處師子床建立其志，為諸眾生講說經法，悅可其心靡不開解。身適處於師子座已，十方諸佛皆現其身，諸佛說法皆得聞之；適聞已后得總持力，悉識念之未曾復忘。以斯法典解達其誼，其所說法諸可聽受，無能遏斷。

「入於一文音響之事，皆能演說一切文字，普入諸響、諸因緣句。入文字故入無量門，說于諸法無有來相——諸法無處，無所住故；諸法自然，無反覆故；諸法懷來，無所到故、用清凈故；諸法無根，用無有處所生無故；諸法無邊，無所成故；諸法無盡，無所住故；諸法無生，無所行故；諸法不起，無所作故；諸法不有，無因緣故；諸法不亂，無等御故；諸法不滅，無有生故；諸法無行，無所愿故；諸法無戲，無有想念、應不應故；諸法無言，永入無行故；諸法無教，用有所說而有失故；諸法無瞋，無有恨故；諸法無想，無所著故；諸法無念，無有虛故；諸法無猗

【現代漢語翻譯】現代漢語譯本四十、五十個佛國，或者一百、一千個。他的聲音教導著各個佛國，或者十個、二十個、三十個、四十個、五十個、一百個、一千個、一億個佛國聽到他的教誨，或者甚至通達無量無邊的佛國，隨心所欲。想要讓教誨的聲音傳遍多少佛國，無論多少都能勝任。隨心所欲，坐在一張獅子座上為十方一切眾生講說佛法，想要讓二十里的人聽到，或者三十里，或者一個須彌山（Mount Sumeru），或者到達梵天（Brahma），都根據眾生本來的意願而說法。安坐在獅子座上堅定自己的志向，為眾生講說佛法，使他們心悅誠服，沒有不開悟的。當他安坐在獅子座上時，十方諸佛都顯現身形，他能聽到諸佛說法；聽聞之後就能獲得總持力，完全記住而不會忘記。用這些佛法典籍來理解其中的含義，他所說的法都能被聽受，沒有誰能阻斷。進入一個文字音響的境界，就能演說一切文字，普遍進入各種聲音、各種因緣語句。進入文字的緣故進入無量法門，所說的諸法沒有來處——諸法沒有處所，因為沒有住處；諸法自然而然，因為沒有反覆；諸法懷著來意，因為沒有到達之處，因為清凈的緣故；諸法沒有根基，因為沒有產生之處；諸法沒有邊際，因為沒有成就；諸法沒有窮盡，因為沒有住處；諸法沒有產生，因為沒有行為；諸法沒有興起，因為沒有作為；諸法不是實有，因為沒有因緣；諸法不混亂，因為沒有等同的駕馭；諸法不滅亡，因為沒有產生；諸法沒有行為，因為沒有願望；諸法沒有戲論，因為沒有想法、應不應該；諸法沒有言語，永遠進入無為的境界；諸法沒有教導，因為有所說就會有缺失；諸法沒有嗔恨，因為沒有怨恨；諸法沒有想法，因為沒有執著；諸法沒有念頭，因為沒有虛妄；諸法沒有依靠

【English Translation】 English version Forty, fifty Buddha lands, or a hundred, or a thousand. His voice teaches all the Buddha lands, or ten, twenty, thirty, forty, fifty, a hundred, a thousand, a billion Buddha lands hear his teachings, or even penetrate immeasurable and boundless Buddha lands, as he pleases. He can handle teaching as many Buddha lands as he desires. At will, sitting on a lion's seat, he expounds the Dharma to all beings in the ten directions, wanting people within twenty li to hear, or thirty li, or one Mount Sumeru, or even reaching Brahma, all according to the original intentions of the beings. He establishes his will on the lion's seat, expounding the Dharma for all beings, making them happy and convinced, and none are unenlightened. When he is seated on the lion's seat, all the Buddhas in the ten directions manifest their forms, and he can hear the Buddhas expounding the Dharma; after hearing, he obtains the power of total retention, remembering everything without forgetting. Using these Dharma scriptures to understand their meaning, the Dharma he speaks can be heard and accepted, and no one can stop it. Entering into the realm of a single word's sound, one can expound all words, universally entering all sounds, all causal phrases. Entering into words, one enters immeasurable gates, and the Dharma spoken has no origin—Dharma has no place, because there is no dwelling; Dharma is natural, because there is no repetition; Dharma comes with intention, because there is no place to arrive, because of purity; Dharma has no root, because there is no place of origin; Dharma is boundless, because there is no accomplishment; Dharma is endless, because there is no dwelling; Dharma is unborn, because there is no action; Dharma does not arise, because there is no doing; Dharma is not existent, because there is no cause; Dharma is not chaotic, because there is no equal control; Dharma does not perish, because there is no birth; Dharma has no action, because there is no desire; Dharma has no play, because there is no thought, no should or shouldn't; Dharma has no words, eternally entering the realm of non-action; Dharma has no teaching, because if there is something said, there will be a loss; Dharma has no anger, because there is no resentment; Dharma has no thought, because there is no attachment; Dharma has no notion, because there is no falsehood; Dharma has no reliance

，無所望故；諸法無誨，于空等故；諸法無辭，用無思故；諸法無究，無師主故；諸法無生，無有教故；諸法悉凈，無有來故；諸法無我，我自然故；諸法無人，甚清凈故；諸法無壽，無長存故；諸法無命，入于誼故；諸法實空，于內寂故；諸法無想，其本際者無有際故；諸法無愿，無所受故；諸法無行，用無為故；諸法無為，以越所起章句行故；諸法不堅，無所依故；諸法無著，無所習故；諸法自然，用無身故；諸法無作，所作凈故；諸法無業，無所入故；諸法無報，無所合故；諸法無合，無所壞故；諸法無舍，無所取故；諸法無眴，不可捉故；諸法無獲，無所指故；諸法無觸，無所造故；諸法無漏，無流處故；諸法無有，志無成故；諸法清凈，無𤳖黨故；諸法無屬，無若干故；諸法無色，四大無常故；諸法無痛，無所遭故；諸法無想，越眾念故；諸法無行，離諸欲故；諸法無識，無所慕故；諸法無界，如空等故；諸法無舍，越諸界故；諸法無境，無所由故；諸法無貪，無所想故；諸法無像，無處所故；諸法無形，無所降故；諸法無濁，除諸憒故；諸法無憶，無所執故；諸法無想，無有二故；諸法無岸，度界跡故；諸法無怙，離所在故；諸法無常，緣不凈故；諸法無名，無所怪故；諸法無雜，各隨行故；諸法無住，

無所存故；諸法無爛，無所燒故；諸法無惡，離諸惡故；諸法如水，洗諸垢故；諸法無災，甚清凈故；諸法甚清凈，不可數故；諸法無計，無所著故；諸法無求，無有動故；諸法無搖，不可震故；諸法無為，與空等故；諸法虛無，無所為故；諸法無根，無所行故；諸法無現，無所曜故；諸法無照，舍諸明故；諸法無比，無有邪故；諸法無偏，等慌惚故；諸法無冥，無所視故；諸法無晃，無部黨故；諸法無罪，離於釁故；諸法歌頌，作善業故；諸法入虛，用侵欺故；諸法無進，無所立故；諸法無見，無有類故；諸法無有嘗，無有味故；諸法無柔，無細滑故；諸法無識，無諸法故；諸法無緣，離心意識故；諸法無惟，道平等故；諸法本凈，以滅諸入不復生故。

「如是，族姓子！菩薩已逮凈光音，于諸因緣、文字、章句咨嗟其誼。若於一劫復過一劫頒宣經典，不捨諸緣、文字、章句，隨時所應不以為難，取要言之，一切諸文、各各諸字，以一一文為眾說法，于彼文字而無窮盡，善住法眼諦演辭誼，其言粲麗。於是菩薩住于總持，究暢清凈，威儀隨時，辯才鮮明，其心顯曜。遵修慈心，其所佈施亦復清凈——法施、衣食俱無所吝——其戒清凈行無缺漏、忍辱清凈心不懷害、精進清凈造安隱業、一心清凈寂然無冥、智慧

【現代漢語翻譯】現代漢語譯本：因為沒有執著，所以諸法不存；因為沒有燃燒，所以諸法不朽；因為遠離一切惡行，所以諸法沒有邪惡；因為能洗凈一切污垢，所以諸法如水；因為極其清凈，所以諸法沒有災難；因為極其清凈，所以諸法不可計數；因為沒有執著，所以諸法無法衡量；因為沒有動搖，所以諸法沒有追求；因為不可動搖，所以諸法沒有震動；因為與空性相等，所以諸法無為；因為沒有造作，所以諸法虛無；因為沒有依處，所以諸法沒有根基；因為沒有顯現，所以諸法沒有光耀；因為捨棄一切光明，所以諸法沒有照耀；因為沒有邪見，所以諸法無可比擬；因為平等無別，所以諸法沒有偏頗；因為沒有視線，所以諸法沒有黑暗；因為沒有黨派，所以諸法沒有晃動；因為遠離罪過，所以諸法沒有罪惡；因為行善業，所以諸法值得歌頌；因為被侵欺，所以諸法進入虛空；因為沒有立足之處，所以諸法沒有前進；因為沒有類別，所以諸法沒有見解；因為沒有味道，所以諸法沒有嘗味；因為沒有細滑，所以諸法沒有柔軟；因為沒有諸法，所以諸法沒有意識；因為遠離心意識，所以諸法沒有因緣；因為道是平等的，所以諸法沒有思惟；因為滅盡諸入不再生起，所以諸法本來清凈。『如是，族姓子（指佛陀對在家弟子的稱呼）！菩薩已經獲得清凈的光明之音，對於各種因緣、文字、章句都能讚歎其意義。如果用一個劫乃至超過一個劫的時間來宣講經典，也不捨棄各種因緣、文字、章句，隨時根據需要而不覺得困難。總而言之，一切文字、各個字，都用每一個文字為眾生說法，對於文字的理解是無窮無盡的，善於安住於法眼，真實地闡述辭句的意義，其言辭華麗。於是，菩薩安住于總持（指能總攝憶持一切法而不忘失的智慧），徹底通達清凈，威儀隨時，辯才鮮明，其心光明照耀。遵循修習慈心，其所佈施也清凈——法施、衣食都毫不吝惜——其戒律清凈，行為沒有缺失，忍辱清凈，心中不懷害意，精進清凈，創造安穩的業，一心清凈，寂靜沒有黑暗，智慧清凈。』

【English Translation】 English version: Because there is no attachment, therefore all dharmas do not exist; because there is no burning, therefore all dharmas are imperishable; because they are free from all evils, therefore all dharmas have no evil; because they can wash away all defilements, therefore all dharmas are like water; because they are extremely pure, therefore all dharmas have no calamities; because they are extremely pure, therefore all dharmas are uncountable; because there is no attachment, therefore all dharmas cannot be measured; because there is no movement, therefore all dharmas have no seeking; because they are immovable, therefore all dharmas have no shaking; because they are equal to emptiness, therefore all dharmas are unconditioned; because there is no creation, therefore all dharmas are void; because there is no reliance, therefore all dharmas have no roots; because there is no manifestation, therefore all dharmas have no radiance; because they abandon all light, therefore all dharmas have no illumination; because there is no wrong view, therefore all dharmas are incomparable; because they are equal and without distinction, therefore all dharmas have no bias; because there is no sight, therefore all dharmas have no darkness; because there are no factions, therefore all dharmas have no swaying; because they are free from sin, therefore all dharmas have no guilt; because they perform good deeds, therefore all dharmas are worthy of praise; because they are encroached upon, therefore all dharmas enter emptiness; because there is no place to stand, therefore all dharmas have no progress; because there are no categories, therefore all dharmas have no views; because there is no taste, therefore all dharmas have no savor; because there is no smoothness, therefore all dharmas have no softness; because there are no dharmas, therefore all dharmas have no consciousness; because they are free from mind consciousness, therefore all dharmas have no conditions; because the path is equal, therefore all dharmas have no thought; because the entrances are extinguished and no longer arise, therefore all dharmas are originally pure. 'Thus, son of a noble family! (referring to the Buddha's address to his lay disciples) A Bodhisattva has already attained the pure light of sound, and can praise the meaning of all kinds of conditions, words, and phrases. If one were to expound the scriptures for one kalpa or even more than one kalpa, one would not abandon the various conditions, words, and phrases, and would not find it difficult to do so according to the needs of the time. In short, all words, each individual word, are used to preach the Dharma to sentient beings, and the understanding of words is inexhaustible. One is skilled at abiding in the Dharma eye, and truly elucidates the meaning of the words, and one's speech is magnificent. Thus, the Bodhisattva abides in total retention (referring to the wisdom that can encompass and remember all dharmas without forgetting), thoroughly understands purity, has proper conduct at all times, has clear eloquence, and one's mind is radiant. One follows and cultivates loving-kindness, and one's giving is also pure—giving the Dharma, clothing, and food without any stinginess—one's precepts are pure, one's conduct is without flaws, one's patience is pure, one's mind does not harbor harm, one's diligence is pure, one creates peaceful karma, one's concentration is pure, one is tranquil without darkness, and one's wisdom is pure.'

清凈舍于闇昧廣有所照，其業清凈無所違失。

「其目清凈，三眼無垢；其耳清凈，得天耳聽，聞諸如來所講說業；其鼻清凈，聞于如來戒法之香；其舌清凈，無可意味志道法味；其身清凈，所生一切不為胎垢之所玷汙；其心清凈，善權隨時普入諸法。其色清凈，相好莊嚴；所聞清凈；悅耳之音而無亂響；其香清凈，戒聞施香所見被熏；其味清凈，味味復味成大人相；細滑清凈，手腳柔軟猶如幼童；其法清凈逮法光明。其意清凈，所聞經法懷憶不忘；其志清凈，越魔徑路；行步清凈，普入深妙無極經典。

「菩薩已住於此總持，自恣從志、告誨、教授幾何佛土，光明所照其數亦然。又其光明演出一切十方諸佛所演法教，以用逮致於此總持，因得殊特無言辭故。

「是，族姓子！凈光音總持也，所可演出、若有所入、所可稱說不可限量。此凈音總持，分別所趣不可思議，言辭無極，所決無限，所搖方面曠而無際，入無掛礙。」

佛言：「族姓子！何謂無盡法藏總持？謂色無盡，以色無常故曰無盡。說色無常，以色苦故，亦說苦惱；色無我故，亦說無我；色寂然故，亦說寂然；色恍惚故，亦說恍惚；色如沫故，亦說聚沫；色如幻故，亦復說幻；色如野馬故，亦說野馬；色如水月故，亦說水月；色

【現代漢語翻譯】現代漢語譯本：清凈的菩薩捨棄了黑暗，廣泛地照耀一切，他的行為清凈，沒有任何過失。他的眼睛清凈，三眼（肉眼、天眼、慧眼）沒有污垢；他的耳朵清凈，得到天耳通，能聽到諸佛所講的教法；他的鼻子清凈，能聞到如來戒法的香氣；他的舌頭清凈，能品味到志向和道法的滋味；他的身體清凈，所生的一切不會被胎垢所污染；他的心清凈，善巧方便，隨時都能普遍進入諸法。他的容貌清凈，相好莊嚴；他所聽到的聲音清凈，是悅耳的音聲而沒有雜亂的響聲；他所聞到的香氣清凈，是戒香、聞香、施香所薰染的；他所品嚐的滋味清凈，每一種滋味都反覆品嚐，成就大人之相；他的觸感清凈，手腳柔軟如同幼童；他的法清凈，獲得法光明。他的意念清凈，所聽聞的經法都能牢記不忘；他的志向清凈，超越魔的道路；他的行步清凈，普遍進入深奧微妙、無邊無際的經典。菩薩安住于這種總持（陀羅尼），可以隨意自在地教誨、教授多少佛土，他的光明所照耀的範圍也同樣廣大。而且他的光明能演說出十方諸佛所演說的教法，以此來達到這種總持，因為他獲得了殊勝的、無法用言語表達的境界。是的，族姓子！這就是凈光音總持，它所能演說、所能進入、所能稱讚的境界是不可思議的。這種凈音總持，所分別的境界不可思議，言辭無有窮盡，所決定的道理無限，所搖動的方面廣大無邊，進入其中沒有任何障礙。佛說：『族姓子！什麼叫做無盡法藏總持？所謂色無盡，是因為色是無常的，所以說是無盡。說色無常，是因為色是苦的，所以也說苦惱；色是無我的，所以也說無我；色是寂靜的，所以也說寂靜；色是恍惚的，所以也說恍惚；色如泡沫，所以也說如泡沫；色如幻象，所以也說如幻象；色如野馬，所以也說如野馬；色如水中月，所以也說如水中月；色'

【English Translation】 English version: The pure Bodhisattva abandons darkness and illuminates widely, his actions are pure, without any faults. His eyes are pure, the three eyes (flesh eye, heavenly eye, wisdom eye) are without defilement; his ears are pure, obtaining heavenly hearing, able to hear the teachings spoken by all Buddhas; his nose is pure, able to smell the fragrance of the Buddha's precepts; his tongue is pure, able to taste the flavor of aspiration and the Dharma; his body is pure, all that is born is not defiled by fetal impurities; his mind is pure, skillful and expedient, able to universally enter all Dharmas at any time. His appearance is pure, with excellent marks and adornments; the sounds he hears are pure, pleasing to the ear without any chaotic noise; the fragrances he smells are pure, imbued with the fragrance of precepts, hearing, and giving; the tastes he savors are pure, each taste is repeatedly savored, achieving the marks of a great person; his touch is pure, his hands and feet are soft like a child; his Dharma is pure, obtaining the light of the Dharma. His thoughts are pure, able to remember and not forget the scriptures he has heard; his aspirations are pure, transcending the path of demons; his steps are pure, universally entering the profound, subtle, and boundless scriptures. The Bodhisattva dwells in this Dharani (total retention), able to freely teach and instruct as many Buddha lands as he wishes, and the extent of his light's illumination is equally vast. Moreover, his light can expound the teachings spoken by all Buddhas in the ten directions, thereby attaining this Dharani, because he has obtained a unique state that cannot be expressed in words. Yes, son of a noble family! This is the Pure Light Sound Dharani, the realm that it can expound, enter, and praise is inconceivable. This Pure Sound Dharani, the realms it distinguishes are inconceivable, its words are endless, the principles it determines are limitless, the aspects it moves are vast and boundless, and entering it is without any hindrance. The Buddha said: 'Son of a noble family! What is called the Endless Dharma Treasury Dharani? The so-called form is endless, because form is impermanent, therefore it is said to be endless. Saying form is impermanent, because form is suffering, therefore it is also said to be suffering; form is without self, therefore it is also said to be without self; form is tranquil, therefore it is also said to be tranquil; form is illusory, therefore it is also said to be illusory; form is like foam, therefore it is also said to be like foam; form is like an illusion, therefore it is also said to be like an illusion; form is like a mirage, therefore it is also said to be like a mirage; form is like the moon in water, therefore it is also said to be like the moon in water; form'

如夢故，亦說夢；色如呼響故，亦說呼響；色如形影故，亦說形影；色如照面像故，亦說面像；色無有故，亦說無有；色無學故，亦說無學；色無究竟故，亦說無究竟；其色空故，亦說于空；色無想故，亦說無想；色無愿故，亦說無愿；色無行故，亦說無行；色無生故，亦說無生；色無起故，亦說無起；色本自然故，亦說本自然；色用本無故，亦說本無；色過去自然故，亦說過去自然；色當來自然故，亦說當來自然；色中自然故，亦說中自然；色憺怕故，亦說澹泊；色靜嘿故，亦說靜嘿；色無游故，亦說無游；色無戲故，亦說無戲；色不可思議故，亦說不可思議；色無貌故，亦說無貌；色無體故，亦說無體；色無人故，亦說無人；色無壽故，亦說無壽；色無命故，亦說無命；色無養故，亦說無養；色愚騃故，亦說愚騃；色不仁故，亦說不仁；色無神故，亦說無神；色如束薪故，亦說束薪；色如草木、墻壁、瓦石之類故，亦說草木、墻壁、瓦石之類；色如誑相故，亦說誑相；色為四大故，亦說四大；色無聲故，亦說無聲；色無教故，亦說無教；色不可得故，亦說不可得；色念凈故，亦說念凈；色緣起故，亦說緣起；色無斷故，亦說無斷；色非常故，亦說非常；色如屋故，亦說如屋；色無痛故，亦說無痛；色從罪、福生故

【現代漢語翻譯】現代漢語譯本因為色（rupa，物質現象）如夢幻，所以也說它是夢幻；因為色如回聲，所以也說它是回聲；因為色如形影，所以也說它是形影；因為色如鏡中影像，所以也說它是影像；因為色本無自性，所以也說它是無有；因為色不是聖者所學，所以也說它是無學；因為色沒有究竟的終點，所以也說它是無究竟；因為色是空性的，所以也說它是空；因為色沒有思想，所以也說它是無想；因為色沒有願望，所以也說它是無愿；因為色沒有行為，所以也說它是無行；因為色沒有生起，所以也說它是無生；因為色沒有開始，所以也說它是無起；因為色本性自然如此，所以也說它是本自然；因為色的作用本無，所以也說它是本無；因為色過去就是自然如此，所以也說它過去自然如此；因為色未來就是自然如此，所以也說它未來自然如此；因為色當下就是自然如此，所以也說它當下自然如此；因為色是寂靜的，所以也說它是寂靜；因為色是沉默的，所以也說它是沉默；因為色沒有遊移，所以也說它是無遊移；因為色沒有戲弄，所以也說它是無戲弄；因為色不可思議，所以也說它是不可思議；因為色沒有外貌，所以也說它是無貌；因為色沒有實體，所以也說它是無體；因為色不是人，所以也說它不是人；因為色沒有壽命，所以也說它是無壽；因為色沒有生命，所以也說它是無命；因為色不需要滋養，所以也說它是無養；因為色是愚昧的，所以也說它是愚昧；因為色是不仁慈的，所以也說它是不仁慈；因為色沒有神性，所以也說它是無神；因為色如捆柴，所以也說它是捆柴；因為色如草木、墻壁、瓦石等，所以也說它是草木、墻壁、瓦石等；因為色如虛幻的假象，所以也說它是虛幻的假象；因為色由四大（地、水、火、風）組成，所以也說它是四大；因為色沒有聲音，所以也說它是無聲；因為色沒有教導，所以也說它是無教；因為色不可得，所以也說它是不可得；因為色是清凈的念頭，所以也說它是清凈的念頭；因為色是因緣和合而生起，所以也說它是緣起；因為色沒有斷滅，所以也說它是無斷滅；因為色不是永恒的，所以也說它不是永恒的；因為色如房屋，所以也說它如房屋；因為色沒有痛苦，所以也說它是無痛；因為色從罪業和福德產生，所以說它從罪業和福德產生

【English Translation】 English version Because form (rupa) is like a dream, it is also said to be a dream; because form is like an echo, it is also said to be an echo; because form is like a shadow, it is also said to be a shadow; because form is like a reflection in a mirror, it is also said to be a reflection; because form has no inherent existence, it is also said to be non-existent; because form is not what the noble ones learn, it is also said to be unlearned; because form has no ultimate end, it is also said to be without end; because form is empty, it is also said to be empty; because form has no thought, it is also said to be without thought; because form has no desire, it is also said to be without desire; because form has no action, it is also said to be without action; because form has no arising, it is also said to be without arising; because form has no beginning, it is also said to be without beginning; because form is naturally so, it is also said to be naturally so; because the function of form is originally non-existent, it is also said to be originally non-existent; because form in the past was naturally so, it is also said to be naturally so in the past; because form in the future will be naturally so, it is also said to be naturally so in the future; because form in the present is naturally so, it is also said to be naturally so in the present; because form is tranquil, it is also said to be tranquil; because form is silent, it is also said to be silent; because form has no wandering, it is also said to be without wandering; because form has no play, it is also said to be without play; because form is inconceivable, it is also said to be inconceivable; because form has no appearance, it is also said to be without appearance; because form has no substance, it is also said to be without substance; because form is not a person, it is also said to be not a person; because form has no lifespan, it is also said to be without lifespan; because form has no life, it is also said to be without life; because form needs no nourishment, it is also said to be without nourishment; because form is foolish, it is also said to be foolish; because form is unkind, it is also said to be unkind; because form has no divinity, it is also said to be without divinity; because form is like a bundle of firewood, it is also said to be a bundle of firewood; because form is like grass, trees, walls, tiles, and stones, it is also said to be like grass, trees, walls, tiles, and stones; because form is like a deceptive illusion, it is also said to be a deceptive illusion; because form is composed of the four great elements (earth, water, fire, and wind), it is also said to be the four great elements; because form has no sound, it is also said to be without sound; because form has no teaching, it is also said to be without teaching; because form is unattainable, it is also said to be unattainable; because form is a pure thought, it is also said to be a pure thought; because form arises from conditions, it is also said to be conditioned arising; because form has no cessation, it is also said to be without cessation; because form is not permanent, it is also said to be not permanent; because form is like a house, it is also said to be like a house; because form has no pain, it is also said to be without pain; because form arises from sin and merit, it is said to arise from sin and merit

，亦說罪、福；色法界苦故，亦說法界；色住法界故，亦說住法界；色于本際法界而無動故，亦說本際；色無我故，亦說無我；色無受故，亦說無受；色無載故，亦說無載；色無念故，亦說無念；色無怯故，亦說無怯；色無量故，亦說無量；色無邊故，亦說無邊；其色于道本清凈故，亦說道凈；色空等故，亦說空等；色于泥洹本清凈故，亦說泥洹清凈。舉要言之，五陰、六衰、諸法、諸名、身形、句跡、徑路、偏章及諸識身，悉入一音之所顯曜。

「說無盡慧計是四大寶藏之篋，所咨啟慧亦不可盡，其寶藏篋聖法經典亦復游入于無盡慧。所頒宣智是為無盡法藏之總持也，一切諸所講說宣傳，若於一劫復過一劫咨嗟此德無盡法藏，猶不可盡。」

佛告族姓子：「何謂無量退進總持？于彼迴旋斷絕計常而反其流。十二緣起從無明緣而自致行、從行致識、從識致名色、從名色致六入、從六入致更、從更致愛、從愛致痛、從痛致受、從受致有、從有致生、從生致老、病、死，從死致於哀泣、憂戚所不可意，從致五陰大惱之患。已除無明，行、識、名色、六入、更、愛、痛、受、有、生、老、病、死、啼哭、愁戚、不可陰意，大患永除。彼從無量宣無限門入于無底，是故名曰無量退進之總持也。

「亦受、亦

【現代漢語翻譯】現代漢語譯本：也說罪與福；因為色法界是苦的，所以也說法界；因為色存在於法界中，所以也說存在於法界；因為色在根本的法界中沒有動搖，所以也說根本；因為色無我，所以也說無我；因為色無感受，所以也說無感受；因為色無所承載，所以也說無所承載；因為色無念頭，所以也說無念頭；因為色無怯懦，所以也說無怯懦；因為色無量，所以也說無量；因為色無邊，所以也說無邊；因為色在道中本來清凈，所以也說道清凈；因為色與空相等，所以也說空等；因為色在涅槃中本來清凈，所以也說涅槃清凈。總而言之，五陰（色、受、想、行、識）、六衰（眼、耳、鼻、舌、身、意）、諸法、諸名、身形、語句、路徑、偏章以及各種識身，都包含在一個聲音的顯耀之中。『說無盡的智慧，就像是四大寶藏的箱子，所請教的智慧也是無窮無盡的，那些寶藏箱子里的聖法經典也同樣進入到無盡的智慧中。所宣講的智慧是無盡法藏的總持，一切所講說宣傳的，即使在一劫或者超過一劫的時間裡讚歎這無盡法藏的功德，也是無法窮盡的。』佛告訴族姓子：『什麼是無量退進的總持？就是在那回旋斷絕中，把執著于常的觀念反轉過來。十二緣起從無明（對真理的無知）緣起而導致行（意志行為），從行導致識（意識），從識導致名色（精神和物質），從名色導致六入（眼、耳、鼻、舌、身、意），從六入導致更（接觸），從更導致愛（渴愛），從愛導致痛（感受），從痛導致受（領受），從受導致有（存在），從有導致生（出生），從生導致老、病、死，從死導致哀泣、憂愁、不快，從而導致五陰（色、受、想、行、識）的大苦惱。如果消除了無明，那麼行、識、名色、六入、更、愛、痛、受、有、生、老、病、死、啼哭、愁戚、不快、大苦惱也將永遠消除。他從無量宣說無限的法門進入到無底的境界，所以叫做無量退進的總持。』『也受，也』

【English Translation】 English version: It also speaks of sin and blessing; because the realm of form is suffering, it also speaks of the realm of Dharma; because form dwells in the realm of Dharma, it also speaks of dwelling in the realm of Dharma; because form does not move in the fundamental realm of Dharma, it also speaks of the fundamental; because form is without self, it also speaks of no-self; because form has no feeling, it also speaks of no feeling; because form has no support, it also speaks of no support; because form has no thought, it also speaks of no thought; because form has no fear, it also speaks of no fear; because form is immeasurable, it also speaks of immeasurable; because form is boundless, it also speaks of boundless; because form is originally pure in the path, it also speaks of the purity of the path; because form is equal to emptiness, it also speaks of equality with emptiness; because form is originally pure in Nirvana, it also speaks of the purity of Nirvana. In short, the five aggregates (form, feeling, perception, mental formations, consciousness), the six decays (eye, ear, nose, tongue, body, mind), all dharmas, all names, body shapes, phrases, paths, partial chapters, and all forms of consciousness are all contained within the illumination of one sound. 'To speak of inexhaustible wisdom is like a chest of the four great treasures, and the wisdom that is inquired about is also inexhaustible. The sacred Dharma scriptures in those treasure chests also enter into inexhaustible wisdom. The wisdom that is proclaimed is the total holding of the inexhaustible Dharma treasury. All that is spoken and proclaimed, even if one were to praise the merits of this inexhaustible Dharma treasury for one kalpa or more than one kalpa, it would still be inexhaustible.' The Buddha told the clansman: 'What is the total holding of immeasurable retreat and advance? It is in that turning and cutting off, reversing the concept of clinging to permanence. The twelve links of dependent origination arise from ignorance (lack of knowledge of the truth), which leads to volitional actions, from volitional actions to consciousness, from consciousness to name and form (mind and matter), from name and form to the six sense bases (eye, ear, nose, tongue, body, mind), from the six sense bases to contact, from contact to craving, from craving to feeling, from feeling to reception, from reception to existence, from existence to birth, from birth to old age, sickness, and death, from death to lamentation, sorrow, and displeasure, thus leading to the great suffering of the five aggregates (form, feeling, perception, mental formations, consciousness). If ignorance is eliminated, then volitional actions, consciousness, name and form, the six sense bases, contact, craving, feeling, reception, existence, birth, old age, sickness, death, weeping, sorrow, displeasure, and great suffering will also be eliminated forever. He enters the bottomless realm from the immeasurable proclamation of infinite Dharma doors, therefore it is called the total holding of immeasurable retreat and advance.' 'Also feeling, also'

舍故曰迴旋，無受、無舍此之謂也；亦起、亦滅所以迴旋，不起、不滅此之謂也；與塵勞合而致諍訟所以迴旋，反本清凈、無著放逸此之謂也；於一切法而有所行，受應、不應，念與不念所以回反，無想、無念，無應、不應此之謂也；因緣諸見所以回反，斷因緣見此之謂也；名之與色所以回反，無名、無色此之謂也；有為、無為所以回反，凈於三場此之謂也；有內、有外所以回反，不住于識此之謂也；罪福報應所以回反，無罪福報此之謂也；善與不善所以回反，永無所行不處善惡此之謂也；有漏、無漏所以回反，無有二事此之謂也；殃釁所蔽、塵勞之冥所以回反，本凈自然此之謂也；計我、不我所以回反，其際清凈此之謂也；生死、泥洹所以回反、諸法泥洹其源靜然此之謂也。

「是，族姓子！說無量總持進退無底。若有菩薩住是無量退進總持，志無所生，達法無起，于無央數百千劫中講說經典不能究盡，總持之慧其誼微妙。此無量退進總持若入中慧有所宣暢，則能覺了清凈道門，照曜幽冥靡不亙然。」

佛告族姓子：「何謂海印意總持？猶，族姓子！諸四方域世界之中，諸有形色又其像貌，山谷、樹木，諸所生草、眾藥之類所有形貌，日月光明、明珠、水曜、焰電諸有像貌，州城、大邦、郡國、縣邑、

【現代漢語翻譯】現代漢語譯本：捨棄執著稱為迴旋，不接受也不捨棄，這就是迴旋的含義；既有生起也有滅去，所以稱為迴旋，不生起也不滅去，這就是迴旋的含義；與塵世的煩惱結合而導致爭訟，所以稱為迴旋，迴歸本源清凈，沒有執著，放下一切，這就是迴旋的含義；對於一切法有所作為，接受或不接受，念頭或沒有念頭，所以稱為迴旋，沒有想法，沒有念頭，沒有接受也沒有不接受，這就是迴旋的含義；因緣和各種見解，所以稱為迴旋，斷除因緣的見解，這就是迴旋的含義；名和色，所以稱為迴旋，沒有名也沒有色，這就是迴旋的含義；有為和無為，所以稱為迴旋，清凈於三界，這就是迴旋的含義；有內在和外在，所以稱為迴旋，不住于意識，這就是迴旋的含義；罪和福的報應，所以稱為迴旋，沒有罪也沒有福的報應，這就是迴旋的含義；善和不善，所以稱為迴旋，永遠沒有行為，不處於善也不處於惡，這就是迴旋的含義；有漏和無漏，所以稱為迴旋，沒有這兩種事物，這就是迴旋的含義；被災禍和煩惱所遮蔽，所以稱為迴旋，本性清凈自然，這就是迴旋的含義；執著於我或不執著於我，所以稱為迴旋，其邊界清凈，這就是迴旋的含義；生死和涅槃，所以稱為迴旋，一切法的涅槃，其根源寂靜，這就是迴旋的含義。佛陀說：『是的，族姓子（指佛陀對在家弟子的稱呼）！這是在說無量總持（指能總攝憶持一切法義的禪定）的進退無底。如果有菩薩安住于這種無量退進總持，心志不生，通達諸法無生，在無數百千劫中講說經典也不能窮盡，總持的智慧極其微妙。這種無量退進總持如果進入中慧（指中道智慧）而有所宣揚，就能覺悟清凈的道門，照耀幽暗，無所不至。』佛陀告訴族姓子：『什麼叫做海印意總持（指如大海印現一切事物的禪定）？就像，族姓子！在四方世界之中，所有有形有色的事物及其形象，山谷、樹木，各種生長的草、各種藥材的形狀，日月的光明、明珠、水的光澤、火焰和閃電的各種形象，州城、大國、郡縣、城鎮，

【English Translation】 English version: Relinquishing attachment is called turning back; neither accepting nor rejecting, this is what is meant by turning back. Both arising and ceasing, therefore it is called turning back; neither arising nor ceasing, this is what is meant by turning back. Joining with the defilements of the world and leading to disputes, therefore it is called turning back; returning to the original purity, without attachment, letting go of everything, this is what is meant by turning back. Acting upon all dharmas, accepting or not accepting, having thoughts or not having thoughts, therefore it is called turning back; having no thoughts, no ideas, neither accepting nor not accepting, this is what is meant by turning back. Causes and conditions and various views, therefore it is called turning back; cutting off the views of causes and conditions, this is what is meant by turning back. Name and form, therefore it is called turning back; having no name and no form, this is what is meant by turning back. Conditioned and unconditioned, therefore it is called turning back; purifying the three realms, this is what is meant by turning back. Inner and outer, therefore it is called turning back; not dwelling in consciousness, this is what is meant by turning back. The retribution of sin and merit, therefore it is called turning back; having no retribution of sin and merit, this is what is meant by turning back. Good and not good, therefore it is called turning back; never acting, not dwelling in good or evil, this is what is meant by turning back. Defiled and undefiled, therefore it is called turning back; having no such two things, this is what is meant by turning back. Being obscured by calamities and defilements, therefore it is called turning back; the original nature is pure and natural, this is what is meant by turning back. Attachment to self or non-attachment to self, therefore it is called turning back; its boundary is pure, this is what is meant by turning back. Birth and death and nirvana, therefore it is called turning back; the nirvana of all dharmas, its source is tranquil, this is what is meant by turning back. The Buddha said: 'Yes, clansman (a term used by the Buddha to address lay disciples)! This is speaking of the immeasurable dharani (a meditative state that encompasses and retains all teachings) of endless advance and retreat. If a Bodhisattva dwells in this immeasurable dharani of advance and retreat, with a mind that does not arise, understanding that dharmas do not arise, even if they were to expound the scriptures for countless hundreds of thousands of kalpas, they could not exhaust it. The wisdom of this dharani is extremely subtle. If this immeasurable dharani of advance and retreat enters into the middle wisdom (referring to the wisdom of the middle way) and is proclaimed, then one can awaken to the pure path, illuminating the darkness, reaching everywhere.' The Buddha told the clansman: 'What is called the samadhi of the ocean-seal mind (referring to a meditative state where all things are reflected like in the ocean)? It is like, clansman! In the worlds of the four directions, all things that have form and color and their appearances, mountains and valleys, trees, all kinds of growing grasses, the shapes of various medicinal herbs, the light of the sun and moon, pearls, the luster of water, the various appearances of flames and lightning, the cities, great nations, prefectures, counties, and towns,

居舍、屋宅所有像貌，園觀、浴池、川流、泉源入流，行色生活之業、自睹形像好醜、善惡、中上下貌一切諸色及與歸之，皆依大海而不別異，是謂大海。菩薩若住此海印意總持，等印一切眾生之身，亦復等演文字之教。以等心印而印眾生、十力諸佛，口演所宣無極大法，此典皆從菩薩口出，佛印見印。所說法者忻而無限。講諸法印，慧無所印，所可講說悉如來印。分別眾諦，其無印者，永無所行，心自然寂；其離印者，得離欲法、清凈之行；其度印者，所演究竟，靡所不通；其號印者，皆宣名物，各各暢了；其樂印者，除去欲貪、放逸、恩愛；其十印者，具足十力；其被恐印者，凈除諸意；其燒咤印者，舍于燒熱；其六印者，成六神通；其左披印者，棄捐左道；其審印者，說于真諦；其如印者，所行如實；其哆印者，蠲除一切諸所根本；其迦印者，離所作業；其娑印者，宣暢至誠，其現勢力故；其生印者，度生老死故；其志印者，謂意清凈故；其界印者，不壞法界故；其寂印者，具足憺怕故；其虛印者，虛靜空無、無不可盡故；其盡印者，消化儘想，慧無起故；其立印者，覺意諦住故；其知印者，別知一切眾生類故；其普印者，而悉頒宣諸所興衰；其有印者，覺了分別所有無有；其貪印者，消除貪、淫、瞋、恚、愚

【現代漢語翻譯】現代漢語譯本：居所、房屋所有形貌，園林、觀賞地、浴池、河流、泉水流入之處，各種生活方式，自己看到的形體美醜、善惡、中等上下等一切形色以及它們所歸屬之處，都依賴於大海而不顯差異，這就是所謂的大海。菩薩如果安住于這種海印意總持（一種禪定狀態，能總攝一切法），就能平等地印證一切眾生的身形，也同樣地宣說文字的教義。以平等的心印來印證眾生和十力諸佛（佛的十種力量），口中所宣講的是無上的大法，這些經典都從菩薩口中而出，佛陀印可並見證。所說法的內容令人歡喜且無邊無際。講說諸法印（佛法的印記），智慧無所執著，所講說的都如同如來（佛的稱號）的印記。分別闡述諸諦（真理），那些沒有印記的，永遠沒有修行之處，心自然寂靜；那些脫離印記的，能獲得脫離慾望的法、清凈的修行；那些度過印記的，所演說的究竟圓滿，無所不通；那些稱為印記的，都宣說名稱事物，各自通達明瞭；那些樂於印記的，除去慾望貪婪、放縱、恩愛；那些十印的，具足十力；那些被恐懼印記的，凈化各種意念；那些燒灼印記的，捨棄燒熱；那些六印的，成就六神通（六種超自然能力）；那些左披印記的，拋棄左道（不正之道）；那些審印的，宣說真諦（真實的道理）；那些如印的，所行如實；那些哆印的，去除一切根本；那些迦印的，脫離所作的業；那些娑印的，宣揚至誠，因為它展現力量；那些生印的，爲了度脫生老死；那些志印的，意味著意念清凈；那些界印的，不破壞法界（宇宙的真理）；那些寂印的，具足安詳平靜；那些虛印的，虛靜空無，沒有不可窮盡的；那些盡印的，消化盡一切想法，智慧不起作用；那些立印的，覺悟真諦並安住；那些知印的，分別知道一切眾生的種類；那些普印的，普遍宣揚一切興衰；那些有印的，覺悟並分別所有和沒有；那些貪印的，消除貪婪、淫慾、嗔恨、愚癡。 English version: The appearances of all dwellings and houses, gardens, scenic spots, bathing pools, rivers, and the sources of flowing springs, the various ways of life, the good and bad, the middling, upper and lower forms that one sees of oneself, and all the forms and where they belong, all rely on the great ocean without distinction, this is called the great ocean. If a Bodhisattva dwells in this Samudramudra-samadhi (a state of meditative concentration that encompasses all dharmas), he can equally imprint the bodies of all sentient beings, and also equally expound the teachings of the scriptures. With an equal mind-seal, he imprints sentient beings and the Ten-Powered Buddhas (the ten powers of a Buddha), and what is proclaimed from his mouth is the supreme Dharma. These scriptures all come from the Bodhisattva's mouth, and the Buddha approves and witnesses them. What is taught is joyful and boundless. Speaking of the Dharma seals (marks of the Dharma), wisdom has no attachment, and what is spoken is like the seal of the Tathagata (an epithet of the Buddha). Explaining the various truths, those without seals have nowhere to practice, and their minds are naturally tranquil; those who are free from seals obtain the Dharma of detachment from desire and pure practice; those who have crossed the seals, what they expound is ultimately complete and all-encompassing; those called seals, all proclaim names and things, each clearly understood; those who delight in seals, remove desire, greed, indulgence, and affection; those of the ten seals, possess the ten powers; those who are imprinted with fear, purify all thoughts; those who are imprinted with burning, abandon burning heat; those of the six seals, attain the six supernormal powers; those who are imprinted with the left shoulder, abandon the left path (wrong path); those who are imprinted with scrutiny, speak of the true truth; those who are imprinted with suchness, act in accordance with reality; those who are imprinted with 'dha', eliminate all roots; those who are imprinted with 'ka', are free from the karma they have created; those who are imprinted with 'sa', proclaim sincerity, because it manifests power; those who are imprinted with birth, are for the sake of liberating from birth, old age, and death; those who are imprinted with aspiration, mean that the mind is pure; those who are imprinted with the realm, do not destroy the Dharma realm (the truth of the universe); those who are imprinted with tranquility, possess complete peace and calmness; those who are imprinted with emptiness, are empty, still, and without limit; those who are imprinted with exhaustion, digest all thoughts, and wisdom does not arise; those who are imprinted with establishment, awaken to the truth and abide in it; those who are imprinted with knowledge, know the different kinds of all sentient beings; those who are imprinted with universality, universally proclaim all rise and fall; those who are imprinted with existence, awaken to and distinguish between existence and non-existence; those who are imprinted with greed, eliminate greed, lust, anger, and ignorance.

【English Translation】 The appearances of all dwellings and houses, gardens, scenic spots, bathing pools, rivers, and the sources of flowing springs, the various ways of life, the good and bad, the middling, upper and lower forms that one sees of oneself, and all the forms and where they belong, all rely on the great ocean without distinction, this is called the great ocean. If a Bodhisattva dwells in this Samudramudra-samadhi (a state of meditative concentration that encompasses all dharmas), he can equally imprint the bodies of all sentient beings, and also equally expound the teachings of the scriptures. With an equal mind-seal, he imprints sentient beings and the Ten-Powered Buddhas (the ten powers of a Buddha), and what is proclaimed from his mouth is the supreme Dharma. These scriptures all come from the Bodhisattva's mouth, and the Buddha approves and witnesses them. What is taught is joyful and boundless. Speaking of the Dharma seals (marks of the Dharma), wisdom has no attachment, and what is spoken is like the seal of the Tathagata (an epithet of the Buddha). Explaining the various truths, those without seals have nowhere to practice, and their minds are naturally tranquil; those who are free from seals obtain the Dharma of detachment from desire and pure practice; those who have crossed the seals, what they expound is ultimately complete and all-encompassing; those called seals, all proclaim names and things, each clearly understood; those who delight in seals, remove desire, greed, indulgence, and affection; those of the ten seals, possess the ten powers; those who are imprinted with fear, purify all thoughts; those who are imprinted with burning, abandon burning heat; those of the six seals, attain the six supernormal powers; those who are imprinted with the left shoulder, abandon the left path (wrong path); those who are imprinted with scrutiny, speak of the true truth; those who are imprinted with suchness, act in accordance with reality; those who are imprinted with 'dha', eliminate all roots; those who are imprinted with 'ka', are free from the karma they have created; those who are imprinted with 'sa', proclaim sincerity, because it manifests power; those who are imprinted with birth, are for the sake of liberating from birth, old age, and death; those who are imprinted with aspiration, mean that the mind is pure; those who are imprinted with the realm, do not destroy the Dharma realm (the truth of the universe); those who are imprinted with tranquility, possess complete peace and calmness; those who are imprinted with emptiness, are empty, still, and without limit; those who are imprinted with exhaustion, digest all thoughts, and wisdom does not arise; those who are imprinted with establishment, awaken to the truth and abide in it; those who are imprinted with knowledge, know the different kinds of all sentient beings; those who are imprinted with universality, universally proclaim all rise and fall; those who are imprinted with existence, awaken to and distinguish between existence and non-existence; those who are imprinted with greed, eliminate greed, lust, anger, and ignorance.

癡之忌難也；其己印者，己身已通而成正覺；其自印者，身自解故；其旦印者，旦自釋舍諸所猗相；其數印者，滅遣根源；其處印者，則于處處如有悉知；其無印者，無有若干；其果印者，逮得果證；其陰印者，除諸陰蓋；其疾印者，離邪疾故；其施印者，得成施戒香薰故；其堅印者，已逮斷堅剛強性故；其究印者，究暢文字，攄其根源。

「如是，族姓子！菩薩說法、演若干文、悉知一切文字印說，是為海印入總持門。」

佛告族姓子：「何謂蓮華嚴總持？菩薩大士若入眾會，在所住處輒為說經，設有所宣，於時于彼即生蓮華，其色殊妙。菩薩適坐于蓮華逮虛空中則雨蓮華，又諸蓮華各各演出若干種音講說經法——唯說深誼，無有雜句嚴飾之教——攀引典喻，正典上要，分別誼歸。十二部經：一曰、聞經，二曰、得經，三曰、聽經，四曰、分別經，五曰、現經，六曰、應時經，七曰、生經，八曰、方等經，九曰、未曾有經，十曰、譬喻經，十一曰、住解經，十二、曰行經。其所演法，若有聽者輒盡眾苦。菩薩如是自然精進，不釋常定。於時蓮華所演經典，適斷眾苦便行佛事。又其菩薩一切毛孔悉出光明化為蓮華，諸蓮華上各化菩薩，詣於十方不可涯底無數佛土奉現諸佛。是，族姓子！名曰蓮華嚴入總持

【現代漢語翻譯】現代漢語譯本對癡的執著難以消除；『己印』是指自身已經通達併成就正覺；『自印』是指自身解脫；『旦印』是指立即捨棄所有執著之相；『數印』是指滅除煩惱的根源；『處印』是指在任何地方都能完全知曉；『無印』是指沒有任何執著；『果印』是指獲得果位的證悟；『陰印』是指去除五陰的覆蓋；『疾印』是指遠離邪見和疾病；『施印』是指成就佈施、持戒和香薰的功德；『堅印』是指已經斷除堅固剛強的習性；『究印』是指徹底通曉文字，闡明其根源。『如是，族姓子！菩薩說法、演說各種文字、完全知曉一切文字的印記和說法，這被稱為海印入總持門。』佛告訴族姓子：『什麼是蓮華嚴總持？菩薩大士如果進入大眾集會，在所住之處就為他們講說佛經，凡有所宣說，當時當地就會生出蓮花，其顏色非常殊勝美妙。菩薩剛坐到蓮花上，虛空中就會降下蓮花雨，而且每朵蓮花都會發出各種不同的聲音，講述經法——只講深奧的道理，沒有雜亂的修飾之詞——引用典故和比喻，闡明經典要義，分別歸納其含義。十二部經是：一、聞經，二、得經，三、聽經，四、分別經，五、現經，六、應時經，七、生經，八、方等經，九、未曾有經，十、譬喻經，十一、住解經，十二、行經。他們所演說的佛法，如果有聽聞者，就會消除一切痛苦。菩薩就這樣自然精進，不捨棄常定。這時，蓮花所演說的經典，一旦斷除眾生的痛苦，便開始進行佛事。而且，菩薩的一切毛孔都會發出光明，化為蓮花，每朵蓮花上又化現出菩薩，前往十方無量無邊的佛土，供養諸佛。這就是，族姓子！所謂的蓮華嚴入總持。』

【English Translation】 English version The attachment to ignorance is difficult to overcome; 『Self-seal』 (己印) means that one's own self has already attained and achieved perfect enlightenment; 『Self-seal』 (自印) means that the self is liberated; 『Dawn-seal』 (旦印) means immediately abandoning all attachments to appearances; 『Number-seal』 (數印) means eradicating the root of afflictions; 『Place-seal』 (處印) means having complete knowledge in all places; 『No-seal』 (無印) means having no attachments; 『Fruit-seal』 (果印) means attaining the realization of the fruit of enlightenment; 『Aggregate-seal』 (陰印) means removing the coverings of the five aggregates; 『Quick-seal』 (疾印) means being free from wrong views and illnesses; 『Giving-seal』 (施印) means achieving the merits of giving, keeping precepts, and the fragrance of virtue; 『Firm-seal』 (堅印) means having already severed the firm and stubborn nature; 『Ultimate-seal』 (究印) means thoroughly understanding the texts and elucidating their origins. 『Thus, son of a noble family! When a Bodhisattva preaches the Dharma, expounds various texts, and fully understands all the seals and teachings of the texts, this is called the Samadhi of the Ocean Seal entering the Dharani Gate.』 The Buddha told the son of a noble family: 『What is the Lotus Flower Adornment Dharani? If a Bodhisattva Mahasattva enters a gathering, wherever they reside, they will preach the scriptures. Whenever they speak, lotus flowers of extraordinary and wonderful colors will appear at that very place and time. As soon as the Bodhisattva sits on the lotus flower, a rain of lotus flowers will fall from the sky, and each lotus flower will emit various sounds, expounding the Dharma—only speaking profound meanings, without any mixed or embellished words—using stories and metaphors, clarifying the essential points of the scriptures, and distinguishing their meanings. The twelve divisions of scriptures are: 1. Sutras that are heard, 2. Sutras that are attained, 3. Sutras that are listened to, 4. Sutras that are distinguished, 5. Sutras that are manifested, 6. Sutras that are timely, 7. Sutras that are born, 8. Vaipulya Sutras, 9. Sutras of the unprecedented, 10. Sutras of parables, 11. Sutras of abiding understanding, and 12. Sutras of practice. If anyone hears the Dharma they expound, they will be freed from all suffering. The Bodhisattva thus naturally advances diligently, without abandoning constant concentration. At that time, the scriptures expounded by the lotus flowers, once they have ended the suffering of sentient beings, will begin to perform the Buddha's work. Moreover, all the pores of the Bodhisattva will emit light, transforming into lotus flowers, and on each lotus flower, a Bodhisattva will manifest, going to countless Buddha lands in the ten directions to make offerings to all the Buddhas. This, son of a noble family! is called the Lotus Flower Adornment entering the Dharani.』

門。」

佛復告族姓子：「何謂入無礙總持門？假使不捨一言辭已，至二、三、四、乃至乎千，所生之處常不忘之，或億、百、千種種之說悉能識念。為眾宣暢世世不忽，諸根和悅，顏色殊絕，與眾超異，悅可眾人，無有恨亂。或能所說聞于無量江河沙等諸佛剎土、或能通暢如佛國塵諸佛國土，於是所演諸法門者隨時方便。又彼法門一時悉遍諸佛國土滿中塵數諸世界也，或二、三、四、或五至十、百、千無量，所說應聲亦無所著則無所住。其音柔和合眾人心，辭美隨時，其誼雅妙不失其節，莫不忻豫入無礙門。」

佛復告族姓子：「何謂入分別總持？曉了其誼，所宣旨慧而不可盡；分別法者，所宣正慧亦不可想；隨時分別，所說明慧亦不可窮；分別辯者，所宣正智亦無涯底。菩薩已獲如此慧者，其于東方所有眾生，悉能合會集在一處，各各隨意——言語各異、音聲若干——從其宜便所知多少，來難菩薩，悉能發遣申暢其誼；南方、西方、北方、四隅、上、下亦復如是，來難菩薩各各問誼，一時各各盡為發遣。隨音清濁，若干種言悉得開解，各隨本心而得入道，各聞其言音不錯亂，則以一音入無數音、以無數音則入一音，是為名曰分別莊嚴總持。」

佛告族姓子：「何謂建立佛想總持？若有菩薩得此

【現代漢語翻譯】現代漢語譯本佛陀再次告訴善男子：『什麼叫做進入無礙總持門？假設不捨棄一句言辭，乃至二、三、四句，甚至到千句，所生之處常常不忘，或者億、百、千種說法都能憶念。為大眾宣講，世世代代不疏忽，諸根和悅，容顏殊勝，與衆不同，使眾人喜悅，沒有怨恨和混亂。或者所說的法能傳遍無量恒河沙數諸佛剎土，或者能通達如佛國塵埃般諸佛國土，在那裡所演說的諸法門能隨時方便。而且那些法門能一時遍佈諸佛國土，充滿塵埃般的世界，或者二、三、四，或者五到十、百、千無量，所說的話應聲而至，沒有執著，也沒有停留。其聲音柔和，符合眾人心意，言辭優美，順應時機，其意義典雅微妙，不失其節，沒有不歡喜而進入無礙門的。』佛陀再次告訴善男子：『什麼叫做進入分別總持？瞭解其意義，所宣說的旨慧是不可窮盡的；分別法，所宣說的正慧也是不可思議的；隨時分別，所說明的慧也是不可窮盡的；分別辯才，所宣說的正智也是沒有邊際的。菩薩如果獲得這樣的智慧，那麼對於東方所有眾生，都能聚集在一處，各自隨意——語言各異、聲音不同——根據他們適合的、所知的多少，來為難菩薩，菩薩都能發遣，闡明其意義；南方、西方、北方、四隅、上方、下方也是如此，來為難菩薩，各自問義，一時都能各自為他們發遣。隨著聲音的清濁，各種不同的語言都能開解，各自隨其本心而得入道，各自聽到其語言聲音不混亂，就能以一音進入無數音，以無數音進入一音，這叫做分別莊嚴總持。』佛陀告訴善男子：『什麼叫做建立佛想總持？如果有菩薩得到這個』

【English Translation】 English version The Buddha further told the son of a good family: 'What is called entering the gate of unobstructed total retention (anuttara-samadhi)? Suppose one does not abandon a single word, up to two, three, four, or even a thousand, in every place they are born, they never forget it. Or they can remember billions, hundreds, thousands of different teachings. They proclaim them to the masses, never neglecting them in any lifetime. Their senses are harmonious, their appearance is extraordinary, surpassing others, pleasing to all, without hatred or confusion. Or the Dharma they speak can spread to countless Buddha lands as numerous as the sands of the Ganges River, or they can penetrate Buddha lands as numerous as the dust of Buddha lands. There, the Dharma doors they expound are convenient at all times. Moreover, those Dharma doors can simultaneously pervade all Buddha lands, filling countless worlds like dust particles, or two, three, four, or five to ten, a hundred, a thousand, immeasurable. What is spoken responds immediately, without attachment or dwelling. Their voice is gentle, harmonizing with the hearts of all, their words are beautiful and timely, their meaning is elegant and profound, never losing its rhythm, and all are delighted to enter the gate of unobstructedness.' The Buddha further told the son of a good family: 'What is called entering the total retention of discrimination? Understanding its meaning, the wisdom of the purpose they proclaim is inexhaustible; discriminating the Dharma, the right wisdom they proclaim is also inconceivable; discriminating at all times, the wisdom they explain is also inexhaustible; discriminating eloquence, the right knowledge they proclaim is also boundless. If a Bodhisattva obtains such wisdom, then for all beings in the East, they can gather them in one place, each according to their own will—with different languages and different sounds—according to what is suitable for them and how much they know, they come to challenge the Bodhisattva, and the Bodhisattva can send them away, explaining their meaning; the South, West, North, four corners, above, and below are also the same. They come to challenge the Bodhisattva, each asking for meaning, and at once, the Bodhisattva can send them away. According to the clarity and turbidity of the sounds, they can understand all kinds of different languages, each according to their original intention, and enter the path. Each hears their language without confusion, then they can enter countless sounds with one sound, and enter one sound with countless sounds. This is called the total retention of discriminating adornment.' The Buddha told the son of a good family: 'What is called establishing the total retention of Buddha thought? If a Bodhisattva obtains this'

總持，處大法座在於眾中，常于虛空值其頂上變交露帳，化佛處上——紫磨金色三十二相眾好嚴身——自承其德頂近如來右手所在。化佛舉手適著頭上，應時菩薩其身即變成為佛形莊嚴相好、建立其口言辭如佛、被蒙其意亦如佛意。適能成就建如是法，則入一切眾會心念，從其本行而為宣法，一日、二日，至乎五日、半月、一月、半歲、一歲、五百、千歲，從意自恣至乎無窮不可計歲，離於飲食為諸眾生而講說經，所宣經典而無有窮盡，其身不懈、心亦不怠，悉是如來之所建立。聖感所接，彼則成致於四大慧。何謂四？一曰、慧解一切眾生志操，二曰、分別章句靡不通暢，三曰、則以聖智所宣無窮，四曰、則從其人本而所學乘，了其意歸而解說法。是，族姓子！如來相建立總持，所入門者有所宣說。又此總持可演誼，不可稱載、無有邊際、通佛境界。」

爾時，總𠢕王菩薩睹于如來說如斯誼，以讚頌曰：

「安住已宣說，　　於八總持行，　此乘所宣獲，　　分別得解暢。　說億載經典，　　辭不得邊際，　其誼所分別，　　說者無所損。　佛音甚柔和，　　其聲微妙快，　宣告江河沙，　　無量千佛土。　眾生得聽聞，　　逮成得滅度，　此總持清凈，　　所暢音無際。　講說無數劫，　

【現代漢語翻譯】現代漢語譯本：總持（Dharani，意為總括憶持），處於大法座上，在眾人之中，常常在虛空中看到他頭頂上出現交錯的露帳，化佛（Nirmanakaya Buddha，佛的化身）在上面——紫磨金色，具足三十二相（Mahapurusa Laksana，佛的三十二種殊勝相貌）和各種美好莊嚴——他自承其德，頭頂靠近如來的右手所在。化佛舉手輕輕放在他的頭上，這時菩薩的身體立即變成佛的莊嚴形象，相好具足，所說的話語如佛，所領悟的意念也如佛意。他能夠成就建立這樣的法，就能進入一切眾會的心念，從他本來的修行而為眾生宣說佛法，一日、二日，乃至五日、半月、一月、半年、一年、五百、一千年，隨心所欲，乃至無窮無盡不可計數的歲月，不需飲食，為眾生講說佛經，所宣說的經典沒有窮盡，他的身體不懈怠，心也不疲憊，這一切都是如來所建立的。聖感所接引，他就能成就四大智慧。什麼是四大智慧？一是、智慧瞭解一切眾生的志向和操守；二是、分別章句，沒有不通達流暢的；三是、以聖智所宣說的佛法無窮無盡；四是、從他本人所學的法乘，瞭解其意歸而解釋佛法。是啊，族姓子！如來相建立總持，所入門者有所宣說。而且這總持可以演說其義理，不可稱量，沒有邊際，通達佛的境界。

那時，總𠢕王菩薩（Sarvasattvapriyadarsana Bodhisattva，一切眾生喜見菩薩）看到如來說這樣的義理，就用讚頌說道：

安住已宣說，於八總持行，此乘所宣獲，分別得解暢。說億載經典，辭不得邊際，其誼所分別，說者無所損。佛音甚柔和，其聲微妙快，宣告江河沙，無量千佛土。眾生得聽聞，逮成得滅度，此總持清凈，所暢音無際。講說無數劫，

【English Translation】 English version: Dharani (meaning 'total retention'), sitting on a great Dharma seat in the midst of the assembly, often sees in the void above his head a crisscrossed canopy of dew, with a manifested Buddha (Nirmanakaya Buddha) above—of purple-gold color, adorned with the thirty-two marks (Mahapurusa Laksana) and various beautiful adornments—he himself bears his virtue, his head near the right hand of the Tathagata. The manifested Buddha raises his hand and gently places it on his head, at which time the Bodhisattva's body immediately transforms into the majestic form of a Buddha, with all the marks and adornments, his words like those of a Buddha, and his understanding like that of a Buddha. He is able to accomplish and establish such a Dharma, and can enter the minds of all assemblies, proclaiming the Dharma from his original practice, for one day, two days, up to five days, half a month, one month, half a year, one year, five hundred, one thousand years, at will, even for countless immeasurable years, without needing food, speaking the scriptures for all beings, the scriptures he proclaims are endless, his body is not weary, and his mind is not tired, all of this is established by the Tathagata. Through the connection of holy inspiration, he can achieve the four great wisdoms. What are the four? First, the wisdom to understand the aspirations and conduct of all beings; second, the ability to distinguish and articulate every phrase without any obstruction; third, the ability to proclaim the Dharma with holy wisdom, which is endless; fourth, the ability to understand the meaning and explain the Dharma based on the vehicle he has learned. Yes, son of a noble family! The Tathagata establishes Dharani, and those who enter this path have something to proclaim. Moreover, this Dharani can expound its meaning, it is immeasurable, boundless, and penetrates the realm of the Buddha.

At that time, Sarvasattvapriyadarsana Bodhisattva, seeing the Tathagata speak of such meaning, praised with verses:

'Having settled and proclaimed, in the practice of the eight Dharanis, what is proclaimed by this vehicle is obtained, and understanding is clearly attained.' 'Speaking billions of scriptures, the words have no limit, the meaning is distinguished, and the speaker suffers no loss.' 'The Buddha's voice is very gentle, its sound is subtle and pleasant, proclaiming to the sands of the Ganges, to countless Buddha lands.' 'Beings who hear it, attain liberation and extinction, this Dharani is pure, its sound is boundless.' 'Speaking for countless eons,'

其法無窮盡，　一句之言辭，　　宣佈不可說。　一切諸文藻，　　智者得隨時，　是為法篋藏，　　覺意無涯底。　皆棄諸非受，　　其行甚清凈，　亦不著中間，　　不隨退轉界。　斯勇普惟法，　　專精而奉行，　其逮得總持，　　蠲除眾根源。　其於四域界，　　諸所有形類，　一切悉等印，　　江海無思惟。　其有逮得此，　　海印之總持，　彼行者印門，　　所說無思議。　若在中眾會，　　大人講說法，　逮于虛空中，　　廣雨諸蓮華。　又諸蓮華者，　　演億千法教，　蓮華嚴總持，　　清凈德若茲。　一音所演句，　　二、三及五、六，　諸音各各聞，　　聲而不錯亂。　千億百那術，　　言辭不可盡，　有逮得總持，　　所覺無掛礙。　其所宣辯才，　　法誼說應時，　十方眾生來，　　各各共難問，　悉為發遣之，　　決了所疑律，　其逮得總持，　　意所覺如此。　其大人正士，　　若坐于高床，　諸佛以右手，　　而摩著頂上，　其人得辯才，　　如佛無有異，　用逮此佛化，　　妙上總持故。　假使此菩薩，　　逮成總持者，　彼意所懷德，　　無際不可念。　講說億千劫，　　猶如江河沙，　咨嗟其功德，　　境

【現代漢語翻譯】現代漢語譯本其法門無窮無盡，一句言辭，宣說的是不可言說的真理。一切的文辭藻飾，智者都能隨時領悟，這就是法寶的寶藏，覺悟的意境深不可測。他們都捨棄那些不應接受的，他們的行為非常清凈，也不執著于中間狀態，不隨順退轉的境界。這些勇猛的人普遍地思維佛法，專心精進地奉行，他們獲得了總持（dharani，一種記憶和理解佛法的能力），消除了各種煩惱的根源。他們對於四方世界，所有有形的事物，都能平等地看待，如同江海般平靜無思。那些獲得這種海印三昧（samadhi，一種深度的禪定狀態）的總持的人，他們的修行之門，所說之法，都是不可思議的。如果在大眾集會中，大德之人講說佛法，他們能在虛空中，廣降各種蓮花。而且這些蓮花，能演說億千種佛法教義，蓮花所象徵的總持，其清凈功德就是如此。一個聲音所演說的語句，可以同時被二、三、五、六種不同的聲音聽到，各種聲音都能被清晰地聽到，而不會錯亂。千億百那由他（nayuta，一個很大的數字單位）的言辭也無法窮盡，那些獲得總持的人，他們的覺悟沒有任何障礙。他們所宣說的辯才，佛法的意義，都能應時而說，十方眾生前來，各自提出疑問，他們都能為之解答，決斷他們所疑惑的戒律，那些獲得總持的人，他們的覺悟就是如此。那些大德正士，如果坐在高座上，諸佛會用右手，摩他們的頭頂，這個人就能獲得如佛一般的辯才，這是因為他們獲得了佛的加持，以及這種微妙殊勝的總持。假設這位菩薩，獲得了總持，他心中所懷的功德，是無邊無際，不可思議的。即使講說億千劫，如同恒河沙數般的時間，讚歎他的功德，也無法窮盡。

【English Translation】 English version Its Dharma is boundless and inexhaustible, A single phrase proclaims the unspeakable truth. All literary embellishments, the wise can grasp at any time, This is the treasury of the Dharma, the realm of enlightenment is immeasurable. They abandon all that should not be received, their conduct is exceedingly pure, They do not cling to the middle state, nor do they follow the realm of regression. These courageous ones universally contemplate the Dharma, diligently practice with devotion, They attain dharani (a capacity for remembering and understanding the Dharma), eliminating the roots of all afflictions. Regarding the four realms, all forms of existence, They perceive everything equally, like the calm and thoughtless ocean. Those who attain this samadhi (a state of deep meditation) of the ocean seal dharani, Their path of practice, what they speak, is inconceivable. If in a great assembly, a great person expounds the Dharma, They can cause various lotuses to rain down from the void. Moreover, these lotuses can expound billions of Dharma teachings, The dharani symbolized by the lotus, its pure virtue is such. A phrase spoken by one voice can be heard simultaneously by two, three, five, or six different voices, Each voice can be heard clearly, without confusion. Billions of nayutas (a large numerical unit) of words cannot exhaust it, Those who attain dharani, their enlightenment has no obstacles. Their eloquence in expounding, the meaning of the Dharma, they can speak appropriately, Beings from the ten directions come, each with their questions, They can answer them all, resolving their doubts about the precepts, Those who attain dharani, their enlightenment is like this. Those great and righteous ones, if they sit on a high seat, The Buddhas will use their right hands to touch their heads, This person will attain eloquence like the Buddha, This is because they have received the Buddha's blessing, and this subtle and supreme dharani. Suppose this Bodhisattva attains dharani, The merits he holds in his heart are boundless and inconceivable. Even if one were to speak for billions of kalpas (eons), like the sands of the Ganges River, Praising his merits, it would still be inexhaustible.

界不可盡。　如蓮華自然，　　踴處於三世，　堅住如須彌，　　所部無能動。　假使有逮得，　　無上之總持，　其慧則普流，　　周遍於三世。　若在眾會中，　　勇猛如師子，　調御諸外學，　　降伏令成就。　假使有逮得，　　此上之總持，　在所遊行處，　　悉棄諸恐懼。　其光逾大明，　　所照而隨時，　其行若如水，　　洗除眾垢穢、　其行亦如火，　　無相無有念、　其行亦如風，　　不著諸境界、　其行亦如醫，　　療治諸疾厄，　隨時給法藥，　　湯火而救濟。　其有逮得者，　　極上妙總持，　彼慧無瞋恨，　　隨根而解說。　其行如月明，　　能除夜眾冥，　心等光明正，　　而演大暉曜。　其有逮得此，　　總持最無覺，　眾生來觀瞻，　　視之無厭極。　其行喻日光，　　照曜于闇冥，　開三界眾生，　　使得其悟解。　若逮得於此，　　最上之總持，　枯竭于眾庶，　　愛慾塵勞源，　其行亦如王，　　典領其國土，　如息意王教，　　以法施所聞。　其有逮得此，　　最上之總持，　一切無所受，　　不著于諸有，　其行猶如龍，　　意強有神變，　興雲雨眾生，　　亦復出電焰。　其有逮得此，　　最上之總持

【現代漢語翻譯】現代漢語譯本境界是無邊無際的。就像蓮花自然生長，在過去、現在、未來三世中涌現，堅定地屹立如須彌山（Mount Sumeru，佛教宇宙觀中的中心山），其所統領的範圍沒有任何力量可以動搖。假設有人獲得了無上的總持（Dharani，一種記憶和保持佛法教義的能力），他的智慧將普遍流佈，周遍於過去、現在、未來三世。如果他在大眾集會中，像獅子一樣勇猛，他將調伏那些外道學說，使他們降伏並最終成就。假設有人獲得了比這更高的總持，無論他身處何地，都能完全拋棄恐懼。他的光芒勝過太陽，所照耀之處都恰逢其時，他的行為像水一樣，洗滌眾生的污垢和穢濁。他的行為也像火一樣，無相無念，他的行為也像風一樣，不執著于任何境界。他的行為也像醫生一樣，治療各種疾病和災難，隨時給予佛法之藥，用湯藥和火療來救濟眾生。那些獲得最上妙總持的人，他們的智慧沒有嗔恨，能根據眾生的根器來解說佛法。他們的行為像月亮的光輝，能夠消除夜晚的黑暗，他們的心像光明一樣正直，散發出巨大的光芒。那些獲得這種最無覺的總持的人，眾生前來觀看瞻仰，永遠不會感到厭倦。他們的行為像太陽的光芒，照耀黑暗，開啟三界（欲界、色界、無色界）眾生的智慧，使他們得以覺悟。如果有人獲得了這種最上的總持，他將枯竭眾生的愛慾和塵勞的根源。他的行為也像國王一樣，統治著他的國土，像息意王（一個以佛法教化人民的國王）一樣，用佛法來教導眾生。那些獲得這種最上總持的人，對一切都無所執著，不執著于任何存在。他們的行為像龍一樣，意志強大，具有神通變化，能興起雲雨滋潤眾生，也能發出閃電的光芒。那些獲得這種最上總持的人

【English Translation】 English version The realm is boundless. Like a lotus flower that grows naturally, it emerges in the three times (past, present, and future), Standing firm like Mount Sumeru (the central mountain in Buddhist cosmology), its domain cannot be moved by any force. Suppose someone attains the supreme Dharani (a mnemonic device for remembering and retaining Buddhist teachings), Their wisdom will flow universally, pervading the three times. If they are in a gathering, they will be as courageous as a lion, They will subdue those of external doctrines, causing them to surrender and ultimately achieve enlightenment. Suppose someone attains a Dharani higher than this, Wherever they are, they will completely abandon fear. Their light surpasses the sun, shining at the right time, Their actions are like water, washing away the defilements and impurities of beings. Their actions are also like fire, without form or thought, Their actions are also like wind, not clinging to any realm. Their actions are also like a doctor, healing all kinds of diseases and calamities, Providing the medicine of Dharma at any time, using decoctions and fire therapy to save beings. Those who attain the most excellent Dharani, Their wisdom has no anger, and they explain the Dharma according to the capacities of beings. Their actions are like the light of the moon, able to dispel the darkness of night, Their hearts are as upright as light, emitting great radiance. Those who attain this most unperceiving Dharani, Beings come to observe and gaze upon them, never tiring. Their actions are like the light of the sun, illuminating the darkness, Opening the wisdom of beings in the three realms (desire realm, form realm, formless realm), enabling them to awaken. If someone attains this supreme Dharani, They will dry up the source of beings' desires and worldly afflictions. Their actions are also like a king, ruling their kingdom, Like King Siki (a king who taught the people with Dharma), they teach beings with the Dharma. Those who attain this supreme Dharani, Are unattached to everything, not clinging to any existence. Their actions are like a dragon, with strong will and supernatural transformations, Able to raise clouds and rain to nourish beings, and also emit lightning. Those who attain this supreme Dharani

，　此放諸法雨，　　消滅眾惱熱，　其行如天帝，　　不為諸容色，　而見所迷惑，　　心廣而思法。　其有逮得此，　　最上之總持，　諸來眾會者，　　悉瞻戴其顏，　其慈之所行，　　等游如梵天，　一切無等倫，　　來生於此世。　其有逮得此，　　最上之總持，　彼生於梵天，　　所在常清凈，　則成大五通，　　常與眾超異，　游百千佛土，　　難計無思議。　其有逮得此，　　最上之總持，　彼供養十方，　　無央數諸佛，　諸佛所咨嗟，　　隨所止方面，　悉共愍哀之，　　念之如一子。　其有逮得此，　　最上之總持，　計如是不久，　　當逮佛功勛，　其辯甚廣遠，　　所演無窮盡，　說種種微妙，　　無數諸經典。　其有逮得此，　　最上之總持，　嚴行如華鬘，　　辯才如流泉，　在眾意堅強，　　所覺而通暢，　其慧無涯底，　　所行如虛空。　其有逮得此，　　最上之總持，　彼則無憍慢，　　離諛諂、自大，　其智慧善權，　　所游而自恣，　能精進奉行，　　當修慈愍哀。　其有逮得此，　　最上之總持，　一切皆蠲除，　　有為之瑕穢，　知眾生言辭，　　所說之善惡，　了眾人所好，　　一切諸根行。　

【現代漢語翻譯】現代漢語譯本這法雨普降，消除了眾生的煩惱和熱惱。他的行為如同天帝（Indra），不被各種外在的容貌和色彩所迷惑，內心廣大而思索佛法。那些能夠獲得這最上乘的總持（dharani，總括憶持一切法而不忘的智慧能力）的人，所有前來集會的人都會瞻仰他的容顏。他的慈悲行為，如同梵天（Brahma）一樣平等地遊行，在一切眾生中無與倫比，來到這個世間。那些能夠獲得這最上乘的總持的人，他們會生於梵天，所處之地永遠清凈。他們會成就大五神通（abhijna，天眼通、天耳通、他心通、宿命通、神足通），常常超越眾人，遊歷百千佛土，其數量之多難以計數，不可思議。那些能夠獲得這最上乘的總持的人，他們會供養十方無量無數的諸佛。諸佛都會讚歎他們，無論他們停留在哪個方向，諸佛都會共同憐憫他們，像對待自己的獨生子一樣愛護他們。那些能夠獲得這最上乘的總持的人，可以預見，他們不久之後就會獲得佛的功德。他們的辯才非常廣博深遠，所演說的佛法無窮無盡，能說出種種微妙的法理，以及無數的經典。那些能夠獲得這最上乘的總持的人，他們的莊嚴行為如同華鬘（garland），辯才如同流動的泉水。在眾人之中，他們的意志堅定，所覺悟的道理通達無礙，他們的智慧沒有邊際，他們的行為如同虛空一樣廣大。那些能夠獲得這最上乘的總持的人，他們不會有驕慢之心，遠離諂媚、自大。他們的智慧善巧方便，所遊歷之處自由自在，能夠精進奉行佛法，應當修習慈悲憐憫之心。那些能夠獲得這最上乘的總持的人，他們會去除一切有為法的瑕疵和污穢。他們能瞭解眾生的語言，知道他們所說的善與惡，瞭解眾生的喜好，以及他們一切的根性和行為。

【English Translation】 English version This Dharma rain is released, eliminating the afflictions and heat of all beings. His conduct is like that of Indra, not being deluded by various appearances and colors, his mind is vast and contemplates the Dharma. Those who can attain this supreme dharani (a mnemonic device, a wisdom that encompasses and remembers all dharmas without forgetting), all who come to the assembly will gaze upon his countenance. His acts of compassion are like Brahma, traveling equally, unparalleled among all beings, coming into this world. Those who can attain this supreme dharani, they will be born in the Brahma heaven, where they are always pure. They will achieve the great five supernormal powers (abhijna: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and magical powers), often surpassing others, traveling through hundreds of thousands of Buddha lands, their number countless and inconceivable. Those who can attain this supreme dharani, they will make offerings to countless Buddhas in the ten directions. The Buddhas will praise them, and wherever they stay, the Buddhas will collectively have compassion for them, cherishing them as if they were their only child. Those who can attain this supreme dharani, it can be foreseen that they will soon attain the merits of a Buddha. Their eloquence is vast and profound, their exposition of the Dharma is endless, able to speak of various subtle principles and countless scriptures. Those who can attain this supreme dharani, their dignified conduct is like a garland, their eloquence is like a flowing spring. Among the assembly, their will is firm, the principles they have realized are unobstructed, their wisdom is boundless, and their conduct is as vast as the void. Those who can attain this supreme dharani, they will have no arrogance, and will be free from flattery and self-importance. Their wisdom is skillful and expedient, they travel freely, able to diligently practice the Dharma, and should cultivate compassion and mercy. Those who can attain this supreme dharani, they will eliminate all the flaws and impurities of conditioned phenomena. They can understand the languages of beings, know the good and evil they speak, understand the preferences of beings, and all their faculties and actions.

其有逮得此，　　最上之總持，　本所可宣暢，　　其誼不可盡，　精勤神定意，　　諸根及五力，　覺意路如是，　　其寂然最上。　其有逮得此，　　最上之總持，　彼則觀諸法，　　所獲甚清凈，　于諸度無極，　　已逮至彼岸，　意強而明達，　　慧了諸四思。　其逮得於此，　　最上之總持，　其人自然解，　　安住諸所行，　寂然成澹泊，　　仁和無放逸，　威儀禮節行，　　分別住安諦。　其有逮得此，　　最上之總持，　其人未曾有，　　不與諸塵勞，　以成如法幻，　　志性離瑕穢，　所在胎生處，　　不能垢所染。　其有逮得此，　　最上之總持，　則住于蓮華，　　立在諸佛前，　其人身、口、意，　　威神無缺漏，　普興一切慧，　　周流歸眾生。　其有逮得此，　　最上之總持，　諸佛所建化，　　說法而自立，　已成大智慧，　　為眾生行道，　于無數劫中，　　嘆德不可窮。　其有逮得此，　　最上之總持，　若有欲嘆譽，　　無能得源際。」

於是世尊贊總𠢕王菩薩：「善哉善哉！仁快說此咨嗟總持之所入行。所以然者？此法自然，無所依怙、不仰他人，入已曾往過去諸佛更問深妙總持門故。以是之故，汝族姓子當作斯

【現代漢語翻譯】現代漢語譯本若有人能獲得這最上的總持（Dharani，總括憶持一切法而不忘的禪定力），其所能宣說的道理，是無法窮盡的。精進勤勉，心神安定，意志堅定，具備諸根（眼、耳、鼻、舌、身、意）和五力（信、精進、念、定、慧），覺悟之路就是這樣，寂靜無為，最為殊勝。若有人能獲得這最上的總持，他所觀察到的諸法，都極其清凈。對於諸度無極（Paramita，到達彼岸的方法），已經到達彼岸，意志堅強而明達，智慧通曉四種思辨（四諦：苦、集、滅、道）。若有人能獲得這最上的總持，他自然能理解，安住于所行之道，寂靜而淡泊，仁慈和藹而不放縱，威儀禮節合乎規範，明辨是非，安住于真理。若有人能獲得這最上的總持，他將是前所未有的，不被世俗的煩惱所染污，以成就如幻如化的法，志向和本性都遠離瑕疵污穢，無論投生何處，都不會被污垢所污染。若有人能獲得這最上的總持，他將安住于蓮花之上，站立在諸佛面前，他的身、口、意，威德神力沒有缺失，普遍興起一切智慧，周流不息，利益眾生。若有人能獲得這最上的總持，諸佛所建立的教化，說法而自我確立，已經成就大智慧，為眾生修行指引道路，在無數劫的時間裡，讚歎他的功德也無法窮盡。若有人能獲得這最上的總持，若有人想要讚美他，也無法探究其根源和邊際。於是，世尊讚歎總𠢕王菩薩（Sarvasattvapriyadarsana，一切眾生喜見菩薩）說：『善哉善哉！你真是善於宣說這咨嗟總持（Cisara-dharani，憶持不忘的禪定力）的修行方法。這是因為，此法自然而然，不依賴任何事物，不仰仗他人，是進入過去諸佛曾深入探究的深奧總持之門。因此，你這位族姓之子應當如此修行。』

【English Translation】 English version If anyone attains this supreme Dharani (a meditative power of retaining all teachings without forgetting), The meaning that can be expounded is inexhaustible. With diligent effort, a calm mind, and firm will, possessing the faculties (eyes, ears, nose, tongue, body, mind) and the five powers (faith, diligence, mindfulness, concentration, wisdom), The path to enlightenment is like this, tranquil and supreme. If anyone attains this supreme Dharani, The dharmas (teachings) they observe are extremely pure. Regarding the Paramitas (perfections, ways to reach the other shore), they have reached the other shore, With a strong and clear will, and wisdom that understands the four contemplations (Four Noble Truths: suffering, origin, cessation, path). If anyone attains this supreme Dharani, They will naturally understand, abide in their practice, Tranquil and detached, kind and gentle without indulgence, With proper conduct and etiquette, discerning right from wrong, abiding in truth. If anyone attains this supreme Dharani, They will be unprecedented, not defiled by worldly afflictions, Having achieved the Dharma like an illusion, their aspiration and nature are free from flaws and impurities, Wherever they are born, they will not be tainted by defilement. If anyone attains this supreme Dharani, They will abide on a lotus, standing before all Buddhas, Their body, speech, and mind, their majestic power will be without deficiency, Universally arousing all wisdom, flowing to benefit all beings. If anyone attains this supreme Dharani, The teachings established by the Buddhas, expounding the Dharma and establishing themselves, Having achieved great wisdom, guiding beings on the path of practice, For countless eons, praising their virtues would be inexhaustible. If anyone attains this supreme Dharani, If anyone wishes to praise them, they cannot fathom their origin or boundary. Then, the World Honored One praised Sarvasattvapriyadarsana Bodhisattva (the Bodhisattva who is beloved by all beings): 『Excellent, excellent! You are truly skilled in expounding the practice of this Cisara-dharani (a meditative power of retaining without forgetting). This is because this Dharma is natural, not dependent on anything, not relying on others, it is the gate to the profound Dharani that past Buddhas have deeply explored. Therefore, you, son of a noble family, should practice in this way.』

觀，等無有異。」

大哀經卷第七大正藏第 13 冊 No. 0398 大哀經

大哀經卷第八

西晉月氏三藏竺法護譯

往古品第二十四

佛告族姓子：「乃往過去久遠世時——劫數無量不可計會，懸曠極遠不可思議——爾時有佛號離垢光如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。世界曰善離垢，劫名照明。其界清凈，地紺琉璃，凈如明鏡，地平如掌。其界之土琉璃之土，生七寶樹，枝、葉、華、實皆亦寶成。又自然生眾寶蓮華，大如車輪，其色若干，見者心歡，其形微妙，香潔甚美。寶為交露、屋宅、精舍，諸天、人民被服、飲食猶如第六自在天上。人民鮮潔，行步安詳，其淫、怒、癡鮮而薄少，舉動言教。其佛世界無有日、月。其佛離垢光明，身出大暉遍諸佛土，晨夜常明，昧爽不別——蓮華合者則知為冥、蓮華開者則知為明。

「其離垢光如來至真諸菩薩眾有八百億，出家菩薩、居士菩薩無能限量不可稱載，建立無上正真之道。其佛土地不聞異學、無有異乘，唯修大乘，行悉淳淑，立不退轉。世尊云何為彼說法？唯演空慧、空無相教。

「佛壽半劫。眾人居宅若干種寶，佛即行步皆隨時節；諸天亦然。其于

【現代漢語翻譯】觀，等同於無有差別。」

《大哀經》卷第七《大正藏》第13冊 No. 0398 《大哀經》

《大哀經》卷第八

西晉月氏三藏竺法護譯

往古品第二十四

佛告族姓子：『在過去久遠世時——劫數無量不可計數，遙遠得不可思議——那時有佛，號為離垢光如來（Tathāgata，如來）、至真（Arhat，阿羅漢）、等正覺（Samyaksaṃbuddha，正等覺）、明行成為（Vidyācaraṇasaṃpanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上士（Anuttara，無上）、道法御（Purusadamyasarathi，調御丈夫）、天人師（Śāstā devamanuṣyāṇāṃ，天人師），號佛、世尊。世界名為善離垢，劫名為照明。那個世界清凈，地面是紺琉璃，像明鏡一樣清澈，地面平坦如手掌。那個世界的土地是琉璃之土，生長著七寶樹，樹枝、樹葉、花朵、果實都是寶物所成。又自然生長出各種寶蓮花，大如車輪，顏色各異，見到的人都心生歡喜，形狀微妙，香氣潔凈美好。寶物構成了交錯的露臺、房屋、精舍，諸天、人民的衣著、飲食如同第六自在天一樣。人民純潔，行走安詳，他們的淫慾、憤怒、愚癡很少，舉止言談都符合教義。那個佛的世界沒有太陽和月亮。那佛離垢光的光明，從身上發出巨大的光輝，遍照所有佛土，早晚常明，黎明和夜晚沒有區別——蓮花合攏時就知道是夜晚，蓮花開放時就知道是白天。

『那離垢光如來至真的菩薩眾有八百億，出家菩薩、在家菩薩多得不可計數，他們建立無上正真的道。那佛的國土聽不到其他學說，沒有其他乘法，只修習大乘，行為都純潔善良，立於不退轉的境界。世尊，他如何為他們說法呢？只演說空慧、空無相的教義。

『佛的壽命是半劫。眾人居住的房屋有各種寶物，佛的行走也隨著時節變化；諸天也是如此。他們于

【English Translation】 'Observation, is the same as non-difference.'

The Great Compassion Sutra, Scroll 7 Taisho Tripitaka Volume 13, No. 0398, The Great Compassion Sutra

The Great Compassion Sutra, Scroll 8

Translated by the Tripiṭaka Master Zhu Fahu of the Yuezhi during the Western Jin Dynasty

Chapter 24: The Ancient Past

The Buddha told the clansman, 'In the past, a long time ago—immeasurable and countless kalpas, so distant and inconceivable—there was a Buddha named L垢guang Tathāgata (如來, Thus Come One), Arhat (至真, Worthy One), Samyaksaṃbuddha (等正覺, Perfectly Enlightened One), Vidyācaraṇasaṃpanna (明行成為, Perfect in Knowledge and Conduct), Sugata (善逝, Well-Gone), Lokavid (世間解, Knower of the World), Anuttara (無上士, Unsurpassed One), Purusadamyasarathi (道法御, Tamer of Men), Śāstā devamanuṣyāṇāṃ (天人師, Teacher of Gods and Humans), called Buddha, World Honored One. The world was called Good-Free-from-Defilement, and the kalpa was called Illumination. That world was pure, the ground was made of dark blue lapis lazuli, as clear as a bright mirror, and the ground was as flat as the palm of a hand. The land of that world was made of lapis lazuli, and it grew seven-jeweled trees, whose branches, leaves, flowers, and fruits were all made of jewels. Also, naturally grew various jeweled lotus flowers, as large as chariot wheels, with various colors, which made those who saw them joyful, their shapes were subtle, and their fragrance was pure and beautiful. Jewels formed the interlaced terraces, houses, and monasteries, and the clothing and food of the gods and people were like those in the sixth heaven of freedom. The people were pure, their walking was peaceful, their lust, anger, and ignorance were few and slight, and their actions and speech were in accordance with the teachings. That Buddha's world had no sun or moon. The light of that Buddha, L垢guang, emitted great radiance from his body, illuminating all Buddha lands, and it was always bright, day and night, with no distinction between dawn and dusk—when the lotus flowers closed, it was known to be night, and when the lotus flowers opened, it was known to be day.'

'The Bodhisattva assembly of that L垢guang Tathāgata, the Arhat, numbered eight hundred billion, and the number of ordained and lay Bodhisattvas was beyond measure, they established the unsurpassed and true path. In that Buddha's land, no other teachings were heard, and there was no other vehicle, only the Mahayana was practiced, their conduct was pure and virtuous, and they stood in the state of non-retrogression. World Honored One, how did he preach to them? He only expounded the wisdom of emptiness, the teaching of emptiness and non-form.'

'The Buddha's lifespan was half a kalpa. The houses where the people lived were made of various jewels, and the Buddha's movements also changed with the seasons; the same was true for the gods. They at'

地上立交露帳，舍宅居中名之為人，其處虛空而立屋宅棚閣，名之為天，起止、飲食等無差別。

「又其佛界無復國君，唯離垢光世尊則為無上大法之王。諸天、人民無各各異皆來事師，無各異名、所作不別、無有異念，唯奉如來，咨受經典，思惟其誼。彼無女人、無罪處名、無犯塵欲。

「其土眾生唯學三度：一曰、禁戒，二曰、守心，三曰、學智。何謂為戒？習諸通慧心念不捨，棄捐諸行。何謂守心？住于定意逮得神通。何謂為智？住智度無極，得分別辯。如是，族姓子！有學如此，名曰學度。是諸菩薩不受禁戒，其土清凈巍巍如是，世尊說法嚴妙殊絕，卓然無喻。

「時彼佛土諸菩薩中有一菩薩，名曰光首，即從坐起，偏出右肩，右膝著地，叉手白佛：『唯然，世尊！所言總持為何謂也？菩薩何住，諸佛所說皆能執持，為眾生演令心歡悅？』佛告光首：『又，族姓子！有總持名為寶曜，菩薩住此，悉受諸佛之所講說，悅眾生心。』

「光首又問：『唯愿如來宣寶曜總持，其中誼理我等聞之，奉之如教，逮此總持。』

「離垢光佛尋為光首菩薩嘆此頌曰：

「『欲逮得寶曜，　　永除諸塵穢，　　于垢而無垢，　　舍諸一切染，　　心常凈離著，　　是寶曜總持；　　逮

【現代漢語翻譯】現代漢語譯本：地上有像立交橋一樣的露天帳篷，房屋住宅在中間，被稱為人居住的地方。在虛空中建立房屋和棚閣，被稱為天。他們的起居、飲食等都沒有差別。又那個佛國沒有國君，只有離垢光世尊（Vimalaprabha Buddha，意為離垢光明佛）是無上大法之王。諸天和人民沒有各自的差異，都來侍奉老師，沒有不同的名稱，所做的事情沒有區別，沒有不同的想法，只侍奉如來，接受經典，思考其中的意義。那裡沒有女人，沒有罪惡的地方，沒有觸犯塵世慾望的行為。那個國土的眾生只學習三種修行：第一是禁戒，第二是守護心念，第三是學習智慧。什麼是戒？就是修習各種神通智慧，心念不捨，拋棄各種行為。什麼是守心？就是安住于禪定，獲得神通。什麼是智慧？就是安住于般若波羅蜜（Prajnaparamita，意為智慧的完美），獲得分別辯才。像這樣，善男子！有如此學習的，就叫做學習修行。這些菩薩不受禁戒的約束，他們的國土清凈莊嚴，世尊說法精妙殊絕，卓然無與倫比。當時，那個佛土的菩薩中有一位菩薩，名叫光首（Prabhamukha，意為光明的首領），他從座位上站起來，露出右肩，右膝跪地，合掌對佛說：『世尊，請問什麼是總持（Dharani，意為總攝憶持）？菩薩如何安住，才能執持諸佛所說的一切教法，併爲眾生演說，使他們心生歡喜？』佛告訴光首：『善男子，有一種總持名為寶曜（Ratnadyuti，意為寶光），菩薩安住於此，就能完全接受諸佛所講的教法，使眾生心生歡喜。』光首又問：『唯愿如來宣說寶曜總持，其中的意義和道理，我們聽聞之後，會像您教導的那樣奉行，從而獲得這種總持。』離垢光佛（Vimalaprabha Buddha）隨即為光首菩薩讚歎這首偈頌：『想要獲得寶曜，永遠去除各種塵垢，在垢中而無垢，捨棄一切污染，心常清凈不執著，這就是寶曜總持；獲得

【English Translation】 English version: On the ground, there are open-air tents like overpasses, and dwellings are in the middle, which are called places where people live. In the void, houses and pavilions are built, which are called heavens. Their daily lives, food, and drink are no different. Moreover, that Buddha-land has no ruler; only Vimalaprabha Buddha (the World Honored One of Immaculate Light) is the king of the supreme Dharma. The devas and people have no differences; they all come to serve the teacher. They have no different names, their actions are not different, and they have no different thoughts. They only serve the Tathagata, receive the scriptures, and contemplate their meanings. There are no women there, no places of sin, and no acts that violate worldly desires. The beings in that land only study three practices: first, precepts; second, guarding the mind; and third, learning wisdom. What are precepts? It is to practice all kinds of spiritual powers and wisdom, without abandoning the mind, and discarding all actions. What is guarding the mind? It is to abide in samadhi and attain spiritual powers. What is wisdom? It is to abide in Prajnaparamita (the perfection of wisdom) and attain the ability to discern and debate. Thus, noble son! Those who study in this way are called those who study practice. These Bodhisattvas are not bound by precepts. Their land is pure and majestic. The World Honored One's teachings are exquisite and unparalleled, standing out without comparison. At that time, among the Bodhisattvas in that Buddha-land, there was a Bodhisattva named Prabhamukha (Light Head). He rose from his seat, bared his right shoulder, knelt on his right knee, and with his palms together, said to the Buddha: 'World Honored One, what is meant by Dharani (total retention)? How does a Bodhisattva abide so that he can uphold all the teachings spoken by the Buddhas and expound them for the beings, making them joyful?' The Buddha told Prabhamukha: 'Noble son, there is a Dharani called Ratnadyuti (Jewel Radiance). A Bodhisattva who abides in this can fully receive the teachings spoken by the Buddhas and make beings joyful.' Prabhamukha then asked: 'May the Tathagata expound the Ratnadyuti Dharani. We will listen to its meaning and principles, and practice as you teach, thereby attaining this Dharani.' Vimalaprabha Buddha then praised this verse for the Bodhisattva Prabhamukha: 'To attain the Jewel Radiance, Forever remove all defilements, Being in defilement yet without defilement, Abandon all impurities, The mind is always pure and unattached, This is the Jewel Radiance Dharani; Attaining

得此持者，　　其明無不照，　　其身、口清凈，　　光明性離垢，　　等意行慈心，　　是寶曜總持；　　已脫三十二，　　解諸一切想，　　則離眾悕望，　　是寶曜總持；　　所游入懷勇，　　大德如虛空，　　解明如虛靜，　　是寶曜總持；　　不斷乎三寶，　　絕三垢、三世，　　窮盡眾苦源，　　是寶曜總持；　　害貪、淫、恚、癡，　　除塵諸穢濁，　　寶樹愛慾意，　　寶曜總持尊；　　諸所有音響，　　世間上、中、下，　　入於一切聲，　　寶曜持離垢；　　精勤深奧法，　　無數妙句誼，　　不著吾我、人，　　總持離此二；　　逮得分別辯，　　堅住於四道，　　四禪震於梵，　　是寶曜總持；　　第一法藏義，　　啟受四等行，　　尊修五神通，　　寶曜總持尊；　　諦住四意止，　　常順四意斷，　　奉於四神足，　　是寶曜總持；　　已受持五根，　　而立於五力，　　無能七覺意，　　是寶曜總持；　　奉於八由路，　　化寂然所觀，　　至於明解脫，　　是寶曜總持；　　遊戲所住地，　　近順解脫道，　　斷除一切惱，　　是寶曜總持；　　照明一切世，　　寂光之道場，　　眼清凈廣照，　　是寶曜總持。　　

【現代漢語翻譯】現代漢語譯本若有人能受持此（寶曜總持），他的光明將無處不照耀。他的身、口清凈，光明本性遠離垢染。以平等之心行慈悲，這就是寶曜總持。已經脫離三十二相（佛的三十二種殊勝的身體特徵），理解一切諸想（各種念頭），便能遠離各種希求和慾望，這就是寶曜總持。所到之處都充滿勇猛精進，其德行廣大如虛空，其智慧明澈如虛靜，這就是寶曜總持。不曾斷絕對三寶（佛、法、僧）的信仰，斷絕三垢（貪、嗔、癡）和三世（過去、現在、未來）的束縛，徹底窮盡眾苦的根源，這就是寶曜總持。能損害貪慾、淫慾、嗔恚、愚癡，清除塵垢和各種污濁，珍愛如寶樹般的心意，寶曜總持是至尊的。所有一切的音聲，世間上、中、下各種聲音，都能融入一切音聲之中，寶曜總持是遠離垢染的。精勤修習深奧的佛法，領悟無數微妙的語句和含義，不執著於我、人等概念，總持能遠離這些二元對立。能夠獲得分別辯才，堅定地安住於四道（四聖諦），四禪的境界能震動梵天，這就是寶曜總持。領悟第一法藏的真義，開啟並接受四等行（慈、悲、喜、舍），至尊者修習五神通（天眼通、天耳通、他心通、宿命通、神足通），寶曜總持是至尊的。真實安住於四意止（身、受、心、法），常常順應四意斷（斷惡、修善），奉行四神足（欲、勤、心、觀），這就是寶曜總持。已經受持五根（信、進、念、定、慧），並建立五力（信力、精進力、念力、定力、慧力），無能勝過七覺意（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支），這就是寶曜總持。奉行八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定），以寂靜之心觀察，最終達到明解脫的境界，這就是寶曜總持。在所安住之地自在遊戲，接近並順應解脫之道，斷除一切煩惱，這就是寶曜總持。能照亮一切世間，是寂靜光明的道場，眼睛清凈而能廣闊照耀，這就是寶曜總持。

【English Translation】 English version Those who uphold this (Jewel Radiance Dharani), their light will shine everywhere. Their body and speech are pure, their luminous nature is free from defilement. Practicing compassion with an equal mind, this is the Jewel Radiance Dharani. Having escaped the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics), understanding all thoughts, They are then free from all desires and expectations, this is the Jewel Radiance Dharani. Wherever they go, they are filled with courageous progress, their virtue is vast like space, Their wisdom is clear like empty stillness, this is the Jewel Radiance Dharani. Never ceasing faith in the Three Jewels (Buddha, Dharma, Sangha), cutting off the three poisons (greed, hatred, delusion) and the three times (past, present, future), Completely exhausting the source of all suffering, this is the Jewel Radiance Dharani. Able to harm greed, lust, anger, and ignorance, removing dust and all impurities, Cherishing the mind like a precious tree, the Jewel Radiance Dharani is the most honored. All sounds, the sounds of the world, high, middle, and low, Can be integrated into all sounds, the Jewel Radiance Dharani is free from defilement. Diligently practicing the profound Dharma, understanding countless subtle phrases and meanings, Not clinging to the concepts of self, others, etc., the Dharani is free from these dualities. Able to obtain discriminative eloquence, firmly abiding in the four paths (Four Noble Truths), The state of the four dhyanas can shake the Brahma heavens, this is the Jewel Radiance Dharani. Understanding the true meaning of the first Dharma treasury, initiating and accepting the four immeasurables (loving-kindness, compassion, joy, equanimity), The honored one cultivates the five supernormal powers (clairvoyance, clairaudience, telepathy, recollection of past lives, magical powers), the Jewel Radiance Dharani is the most honored. Truly abiding in the four foundations of mindfulness (body, feelings, mind, phenomena), always conforming to the four right efforts (preventing evil, cultivating good), Practicing the four bases of power (desire, effort, mind, contemplation), this is the Jewel Radiance Dharani. Having already received the five roots (faith, effort, mindfulness, concentration, wisdom), and establishing the five powers (power of faith, effort, mindfulness, concentration, wisdom), Nothing can surpass the seven factors of enlightenment (discrimination of dharma, effort, joy, tranquility, mindfulness, concentration, equanimity), this is the Jewel Radiance Dharani. Practicing the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), observing with a peaceful mind, Finally reaching the state of clear liberation, this is the Jewel Radiance Dharani. Freely playing in the place where they abide, approaching and conforming to the path of liberation, Cutting off all afflictions, this is the Jewel Radiance Dharani. Able to illuminate all worlds, it is the place of the peaceful and luminous Way, Eyes are pure and can shine broadly, this is the Jewel Radiance Dharani.

天眼凈如此，　　智慧眼曜冥，　　眼凈為法目，　　是佛眼清凈。　　是塵凈于魔，　　此五陰消害，　　亦凈于死魔，　　歸命力降魔。　　住於此總持，　　至億那術土，　　見垓數諸佛，　　得聞上經典。　　以聽廣妙法，　　意力懷總持，　　分別其義趣，　　為天、世人宣。　　心明發意知，　　解了所報應，　　其法入于慧，　　住總持逮此。　　辯才無掛礙，　　三達、三眼凈，　　逮得三脫誼，　　精進逮總持。　　無數諸總持，　　無限說無量，　　逮此總持勝，　　便獲一切所。　　其禪及脫門，　　正受極三昧，　　神通自娛樂，　　當入此總持。　　若海諸水王，　　萬川流河歸，　　是勝總持然，　　諸法門無量。　　入于無盡意，　　悉解無窮慧，　　其福無涯底，　　行總持逮此；　　色像眾相好，　　種姓慧清凈，　　珠寶離垢掌，　　逮總持如此；　　入乎深要藏，　　懷無從生忍，　　在不退轉地，　　說是總持者。　　無數諸菩薩，　　求于無上道，　　已逮此總持，　　成佛不為難。　　十方諸最勝，　　說法愍眾生，　　逮此總持者，　　辯才無斷絕。　　悅億垓眾生，　　知根意所信，　　口未有所說

，　　逮此總持者，　　則轉於法輪，　　度百千眾生；　　立之於尊乘，　　勇住此總持。　　無數那術劫，　　嗟嘆其功勛，　　逮此總持者，　　不能盡究暢。』

「如是，族姓子！離垢光如來至真說此總持竟，諸大眾中三萬二千菩薩逮此總持，光首菩薩亦復逮得此寶曜總持。

「于，族姓子！所憶云何？爾時光首菩薩豈異人乎？勿作斯觀。所以者何？則爾身是。以是之故，總𠢕王於今堪任度諸穢惡，亦復於此咨問如來章句通利，無猶豫心決其疑網。由是之故，今世勇猛具啟前問，不難如來是決總持，宣照世間令意亙然。仁者修法目觀達故，會此復重獲此總持，意懷勇猛，心自頒宣。」

大哀經智本慧業品第二十五

於是，智積菩薩時在彼會前白佛言：「菩薩云何逮寶曜總持，已能獲致不復忽忘益於眾生，以總持力而自立業？」

佛告智積：「族姓子！其有菩薩住于智本而為智慧業，爾乃逮得寶曜總持，不復忽忘益於眾生。」

智積菩薩復白佛言：「善哉，世尊！唯為解說，何謂智本？何謂慧業？」

佛言：「且聽，善思念之，當爲汝說。」智積菩薩受教而聽。

佛告族姓子：「諦聽義旨思存心懷是為智本，如所聞法則以具足為他人說是為慧業；觀

【現代漢語翻譯】現代漢語譯本『獲得此總持（Dharani，總括憶持一切法而不忘的禪定力）者，便能轉動法輪（Dharmachakra，佛法的象徵），度化百千眾生；使他們安立於尊貴的乘（Yana，佛教的教義和修行方法），勇猛地安住於此總持。無數那由他（Nayuta，數量單位，表示極大的數目）劫（Kalpa，時間單位，表示極長的時間）都讚歎他的功勛，獲得此總持者，其功德也無法完全詳盡地描述。』『如是，族姓子（Kulaputra，對在家信徒的尊稱）！離垢光如來（Vimalaprabha Tathagata，佛名）至真說完此總持后，大眾中有三萬二千菩薩獲得此總持，光首菩薩（Prabhasirsa Bodhisattva，菩薩名）也同樣獲得了此寶曜總持（Ratnarocana Dharani，一種殊勝的總持）。』『族姓子！你認為如何？當時的光首菩薩難道是其他人嗎？不要這樣認為。為什麼呢？他就是你。因此，總持王（Dharani Raja，指光首菩薩）現在能夠度化各種污穢邪惡，也能在此請教如來章句，通達無礙，毫無猶豫地決斷疑惑。因此，今世他勇猛地發起先前的提問，不難為如來決斷總持，宣照世間，使人心意通達。仁者（指智積菩薩）修法，以目光觀察而通達，因此再次獲得此總持，心中懷著勇猛，自己宣說。』《大哀經·智本慧業品第二十五》於是，智積菩薩（Prajnakuta Bodhisattva，菩薩名）當時在法會前向佛稟告說：『菩薩如何獲得寶曜總持，既能獲得而不忘失，又能利益眾生，以總持的力量而建立功業？』佛告訴智積：『族姓子！如果有菩薩安住于智本（Jnana-mula，智慧的根本）而修習智慧之業，才能獲得寶曜總持，不忘失而利益眾生。』智積菩薩又稟告佛說：『善哉，世尊！請為我們解說，什麼是智本？什麼是慧業（Prajna-karma，智慧的實踐）？』佛說：『仔細聽，好好思考，我將為你們解說。』智積菩薩接受教誨，專心聽講。佛告訴族姓子：『認真聽取義理，思考並銘記在心，這就是智本；如所聽聞的佛法，能夠具足地為他人宣說，這就是慧業；觀察

【English Translation】 English version 'Those who attain this Dharani (a meditative power of retaining all teachings without forgetting) will turn the Wheel of Dharma (Dharmachakra, a symbol of Buddhist teachings), liberating hundreds of thousands of beings; establishing them in the noble Yana (Buddhist teachings and practices), and courageously abiding in this Dharani. Countless Nayuta (a unit of large number) Kalpas (a unit of extremely long time) will praise their merits, and those who attain this Dharani, their virtues cannot be fully described.' 'Thus, Kulaputra (a respectful term for lay disciples)! After the Tathagata Vimalaprabha (a Buddha's name), the Truly Enlightened One, finished speaking about this Dharani, thirty-two thousand Bodhisattvas in the assembly attained this Dharani, and the Bodhisattva Prabhasirsa (a Bodhisattva's name) also attained this Ratnarocana Dharani (a special Dharani).' 'Kulaputra! What do you think? Was the Bodhisattva Prabhasirsa at that time someone different? Do not think so. Why? He is you. Therefore, the Dharani Raja (referring to Prabhasirsa Bodhisattva) is now capable of liberating all defilements and evils, and can also inquire about the Tathagata's teachings, understanding them without hindrance, and resolving doubts without hesitation. Therefore, in this life, he courageously initiated the previous questions, and it is not difficult for the Tathagata to resolve the Dharani, illuminating the world, and making people's minds clear. You, the virtuous one (referring to Prajnakuta Bodhisattva), practice the Dharma, and through observation, you have attained understanding, and thus you have once again attained this Dharani, with courage in your heart, and you proclaim it yourself.' The Twenty-fifth Chapter on the Root of Wisdom and the Practice of Wisdom from the Great Compassion Sutra Then, the Bodhisattva Prajnakuta (a Bodhisattva's name), who was present in the assembly, addressed the Buddha, saying: 'How does a Bodhisattva attain the Ratnarocana Dharani, so that they can obtain it without forgetting, benefit sentient beings, and establish their practice through the power of Dharani?' The Buddha told Prajnakuta: 'Kulaputra! If a Bodhisattva abides in the Jnana-mula (the root of wisdom) and practices the karma of wisdom, then they will attain the Ratnarocana Dharani, without forgetting, and benefit sentient beings.' The Bodhisattva Prajnakuta again addressed the Buddha, saying: 'Excellent, World Honored One! Please explain to us, what is the root of wisdom? What is the practice of wisdom (Prajna-karma)?' The Buddha said: 'Listen carefully, contemplate well, and I will explain it to you.' The Bodhisattva Prajnakuta accepted the teaching and listened attentively. The Buddha told Kulaputra: 'To listen carefully to the meaning, to contemplate and remember it in your heart, this is the root of wisdom; to fully explain the Dharma as you have heard it to others, this is the practice of wisdom; to observe

察分別是為智本，啓發眾會令得開解是為慧業；隨順觀察知其根源是為智本，隨時開化建立眾生是為慧業；修平等行而無偏黨是為智本，奉平正行不為邪疑是為慧業；心無所生都無所著是為智本，雖心不生能宣經典是為慧業；閑處靜思其心寂寞是為智本，身心宴然而無憒亂是為慧業；心常樂一萬事不起是為智本，識一乘道而不違舍是為慧業；專修憺怕而普觀察是為智本，得明解脫蠲除眾冥是為慧業；遵乎專一三脫之門是為智本，證明三達去來今事是為慧業；篤通道議而無疑惑是為智本，度於一切諸所掛礙是為慧業；其心不怯，志懷勇慧是為智本，身心休息離於汲汲是為慧業；其意安詳而不卒暴是為智本，思惟懸曠而悉識念是為慧業；如有所毀尋即覺制是為智本，心常正定而得其所是為慧業；遵修意止申暢意法是為智本，意無所存亦無所念是為慧業；奉四意斷令舍根源是為智本，則已凈本蠲除眾瑕曉了諸法是為慧業；修學神足忽然輕舉是為智本，已無所行而遠神足是為慧業；習化五根根源常寂是為智本，分別諸根之所歸趣是為慧業；住於五力勢不可動是為智本，降魔塵勞令欲不起是為慧業；曉了七覺逮柔順忍是為智本，分別諸業一切自然是為慧業；合集由路勇暢無滯是為智本，若以識別浮筏譬喻，其非法者立之於法是為

【現代漢語翻譯】現代漢語譯本觀察事物，以此作為智慧的根本，啓發大眾，使他們得以開悟，這是智慧的功業；順應觀察，瞭解事物的根源，這是智慧的根本；隨時開導教化，建立眾生，這是智慧的功業；修行平等之道，沒有偏袒，這是智慧的根本；奉行公正之道，不被邪見疑惑所動搖，這是智慧的功業；心中沒有生起任何念頭，也沒有執著，這是智慧的根本；雖然心中沒有生起念頭，卻能宣講經典，這是智慧的功業；在閑靜之處思考，內心寂靜，這是智慧的根本；身心安寧，沒有煩亂，這是智慧的功業；心中常常安樂，萬事不起，這是智慧的根本；認識唯一乘的道路，而不違背捨棄，這是智慧的功業；專心修習禪定，並普遍觀察，這是智慧的根本；獲得明瞭的解脫，消除一切黑暗，這是智慧的功業；遵循專一的三解脫門（空、無相、無愿），這是智慧的根本；證明過去、現在、未來三世的事情，這是智慧的功業；篤信佛法，沒有疑惑，這是智慧的根本；度脫一切的掛礙，這是智慧的功業；內心不怯懦，志向懷有勇猛的智慧，這是智慧的根本；身心休息，遠離匆忙，這是智慧的功業；心意安詳，不急躁，這是智慧的根本；思考深遠，完全瞭解一切念頭，這是智慧的功業；如果有什麼過失，立刻覺察並加以制止，這是智慧的根本；內心常常保持正定，並得到安穩，這是智慧的功業；遵循修習意止，闡明意法，這是智慧的根本；心中沒有執著，也沒有念頭，這是智慧的功業；奉行四意斷（斷除已生惡、未生惡、已生善、未生善），使之捨棄根源，這是智慧的根本；已經清凈了根本，消除了各種瑕疵，明白了諸法，這是智慧的功業；修習神足通，忽然輕身飛舉，這是智慧的根本；已經沒有所行，卻能運用神足通，這是智慧的功業；修習五根（信、精進、念、定、慧），使根源常常寂靜，這是智慧的根本；分別諸根所歸向的趣處，這是智慧的功業；安住於五力（信力、精進力、念力、定力、慧力），勢力不可動搖，這是智慧的根本；降伏魔的塵勞，使慾望不起，這是智慧的功業；明瞭七覺支（念、擇法、精進、喜、輕安、定、舍），獲得柔順忍，這是智慧的根本；分別諸業，一切自然而然，這是智慧的功業；彙集道路，勇猛暢通無阻，這是智慧的根本；如果用識別浮筏的譬喻，將非法的事物建立在正法之上，這是智慧的功業。

【English Translation】 English version Observing and contemplating is the root of wisdom, inspiring the assembly to attain understanding is the work of wisdom; following observation to know the source is the root of wisdom, enlightening and establishing sentient beings at all times is the work of wisdom; cultivating equanimity without partiality is the root of wisdom, upholding righteousness without being swayed by doubt is the work of wisdom; the mind not giving rise to anything, nor being attached to anything, is the root of wisdom, though the mind does not arise, being able to expound the scriptures is the work of wisdom; contemplating in solitude, the mind being tranquil, is the root of wisdom, the body and mind being at peace without confusion is the work of wisdom; the mind always being joyful, without any arising of things, is the root of wisdom, recognizing the one vehicle path without abandoning it is the work of wisdom; focusing on meditation and observing universally is the root of wisdom, attaining clear liberation and dispelling all darkness is the work of wisdom; adhering to the single three doors of liberation (emptiness, signlessness, wishlessness) is the root of wisdom, proving the past, present, and future is the work of wisdom; having firm faith in the teachings without doubt is the root of wisdom, liberating from all attachments is the work of wisdom; the mind not being timid, holding courageous wisdom in the heart is the root of wisdom, the body and mind resting, away from busyness is the work of wisdom; the mind being peaceful without haste is the root of wisdom, contemplating profoundly and understanding all thoughts is the work of wisdom; if there is any fault, immediately recognizing and correcting it is the root of wisdom, the mind always being in right concentration and attaining stability is the work of wisdom; following the practice of mindfulness and expounding the Dharma of the mind is the root of wisdom, the mind not dwelling on anything, nor having any thoughts is the work of wisdom; practicing the four right efforts (preventing unwholesome states from arising, abandoning unwholesome states that have arisen, cultivating wholesome states that have not arisen, maintaining wholesome states that have arisen) to abandon the root is the root of wisdom, having purified the root, eliminated all flaws, and understood all dharmas is the work of wisdom; cultivating the power of spiritual feet, suddenly rising lightly is the root of wisdom, having no place to go, yet using the spiritual feet is the work of wisdom; practicing the five roots (faith, diligence, mindfulness, concentration, wisdom), the source always being tranquil is the root of wisdom, distinguishing the direction to which the roots lead is the work of wisdom; abiding in the five powers (power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom), the power being unshakeable is the root of wisdom, subduing the defilements of Mara, preventing desires from arising is the work of wisdom; understanding the seven factors of enlightenment (mindfulness, investigation of dharma, energy, joy, tranquility, concentration, equanimity), attaining gentle patience is the root of wisdom, distinguishing all actions, everything being natural is the work of wisdom; gathering the path, courageously proceeding without hindrance is the root of wisdom, if using the metaphor of a raft for discernment, establishing the non-dharma on the dharma is the work of wisdom.

慧業；明識苦習而修道業是為智本，明證盡諦智本無盡是為慧業；諷誦經典識其句誼是為智本，已通經典而能奉行是為慧業；一切所聞皆能執持是為智本，道御眾義不違其理是為慧業；于受音響而無所著是為智本，順其經典而識正旨是為慧業；觀諸萬物一切無常是為智本，而悉曉了于無所行一切諸法是為慧業；觀諸萬物一切皆苦是為智本，一切諸法計本空無是為慧業；察一切法而無吾我是為智本，觀諸眾生本悉清凈是為慧業；聞真諦法不懷恐怖是為智本，分別諸法之所歸趣是為慧業；觀察寂然泥洹憺怕是為智本，一切諸法本凈寂滅是為慧業；聞于經誼不懷猶豫畏懼之難是為智本，曉了義理知其正歸是為慧業；聽如審法不疑深洽是為智本，分法辯才剖判其本是為慧業；於一切音聽不恐懼是為智本，隨時宣暢各令得所是為慧業；聞佛辯才不懷弱怯是為智本，識其辯才而遍頒宣是為慧業；為眾生故慈奉法行是為智本，不捨慈愍以慈加眾是為慧業；自為己身亦為他人而興愍哀是為智本，俱於二事而無所著發無蓋哀是為慧業；愛喜道法而懷悅豫是為智本，不舉不下無所違失是為慧業；離於結縛危害之事而以觀察是為智本，曉了己身舉動進止是為慧業；常念于佛心無他思是為智本，明識法身而無所猗是為慧業；常唸經典識其義理是

【現代漢語翻譯】現代漢語譯本智慧的修行；明瞭地認識苦的習性並修習道業，這是智慧的根本；明證一切真理，明白智慧的根本是無盡的，這是智慧的修行；諷誦經典，理解其中的語句含義，這是智慧的根本；通曉經典並能奉行，這是智慧的修行；一切所聽聞的都能執持不忘，這是智慧的根本；以道義駕馭各種道理，不違背其理，這是智慧的修行；對於所聽到的聲音不執著，這是智慧的根本；順應經典，明白其正確的宗旨，這是智慧的修行；觀察萬物都是無常的，這是智慧的根本；完全明瞭萬法皆無所行，這是智慧的修行；觀察萬物都是苦的，這是智慧的根本；明白一切諸法本性空無，這是智慧的修行；觀察一切法而沒有『我』的執著，這是智慧的根本；觀察一切眾生本性清凈，這是智慧的修行；聽聞真諦之法而不懷恐懼，這是智慧的根本；分別諸法所歸的去處，這是智慧的修行；觀察寂靜的涅槃（Nirvana，佛教術語，指解脫的境界）是安詳的，這是智慧的根本；明白一切諸法本性清凈寂滅，這是智慧的修行；聽聞經典的含義，不懷猶豫畏懼的困難，這是智慧的根本；明瞭義理，知道其正確的歸宿，這是智慧的修行；聽聞如實的佛法，不懷疑其深奧，這是智慧的根本；分析佛法，辯才無礙，剖析其根本，這是智慧的修行；對於一切聲音不恐懼，這是智慧的根本；隨時宣講佛法，使眾生各得其所，這是智慧的修行；聽聞佛的辯才而不膽怯，這是智慧的根本；明白佛的辯才並普遍宣揚，這是智慧的修行；爲了眾生的緣故，慈悲地奉行佛法，這是智慧的根本；不捨棄慈悲，以慈悲對待眾生，這是智慧的修行；為自己也為他人而生起憐憫，這是智慧的根本；對於這兩種行為都不執著，發起無遮蓋的慈悲，這是智慧的修行；喜愛佛法並心懷喜悅，這是智慧的根本；不驕傲也不自卑，沒有違背佛法之處，這是智慧的修行；遠離束縛和危害之事，並加以觀察，這是智慧的根本；明瞭自身的舉動和進退，這是智慧的修行；常常唸佛，心中沒有其他雜念，這是智慧的根本；明瞭法身（Dharmakaya，佛教術語，指佛的真身）而無所依附，這是智慧的修行；常常唸誦經典，明白其中的義理，這是

【English Translation】 English version The work of wisdom; Clearly recognizing the nature of suffering and practicing the path, this is the root of wisdom; Clearly proving all truths, understanding that the root of wisdom is endless, this is the work of wisdom; Reciting scriptures and understanding the meaning of the sentences, this is the root of wisdom; Being proficient in the scriptures and able to practice them, this is the work of wisdom; Being able to hold onto everything that is heard, this is the root of wisdom; Governing various principles with the way, not violating its reason, this is the work of wisdom; Not being attached to the sounds that are heard, this is the root of wisdom; Following the scriptures and understanding their correct purpose, this is the work of wisdom; Observing that all things are impermanent, this is the root of wisdom; Fully understanding that all dharmas (Dharma, Buddhist term for teachings or phenomena) are without action, this is the work of wisdom; Observing that all things are suffering, this is the root of wisdom; Understanding that all dharmas are fundamentally empty, this is the work of wisdom; Observing all dharmas without the attachment of 'self', this is the root of wisdom; Observing that all sentient beings are fundamentally pure, this is the work of wisdom; Hearing the true Dharma without fear, this is the root of wisdom; Distinguishing where all dharmas lead, this is the work of wisdom; Observing that the quietude of Nirvana (Nirvana, Buddhist term for the state of liberation) is peaceful, this is the root of wisdom; Understanding that all dharmas are fundamentally pure and quiescent, this is the work of wisdom; Hearing the meaning of the scriptures without hesitation or fear of difficulty, this is the root of wisdom; Understanding the meaning and knowing its correct destination, this is the work of wisdom; Hearing the true Dharma without doubting its profundity, this is the root of wisdom; Analyzing the Dharma, having unobstructed eloquence, and dissecting its root, this is the work of wisdom; Not being afraid of any sounds, this is the root of wisdom; Proclaiming the Dharma at any time, allowing all beings to obtain what they need, this is the work of wisdom; Hearing the Buddha's eloquence without being timid, this is the root of wisdom; Understanding the Buddha's eloquence and spreading it widely, this is the work of wisdom; For the sake of sentient beings, practicing the Dharma with compassion, this is the root of wisdom; Not abandoning compassion, treating all beings with compassion, this is the work of wisdom; Arousing compassion for oneself and others, this is the root of wisdom; Not being attached to these two actions, arousing unhindered compassion, this is the work of wisdom; Loving the Dharma and being joyful, this is the root of wisdom; Not being arrogant or humble, not violating the Dharma, this is the work of wisdom; Staying away from bondage and harmful things, and observing them, this is the root of wisdom; Understanding one's own actions and movements, this is the work of wisdom; Constantly thinking of the Buddha, without other distracting thoughts, this is the root of wisdom; Understanding the Dharmakaya (Dharmakaya, Buddhist term for the Buddha's true body) without attachment, this is the work of wisdom; Constantly reciting the scriptures and understanding their meaning, this is

為智本，而能分別離於欲法是為慧業；常念聖眾供養諸道是為智本，逮于無為觀察無塵是為慧業；常念惠施濟諸窮厄是為智本，舍一切塵而順道意是為慧業；常念戒禁而自謹慎是為智本，而已習行於無所識行別禁戒是為慧業；常念于天使意開解是為智本，其法清凈離於穢塵是為慧業；若有所聞覆疏其議是為智本，與諸世俗無所覆挍是為慧業；所作事業安諦無失是為智本，而悉曉了無作無報是為慧業；不懷貢高而不自大是為智本，得無極慧而成大智是為慧業；所行為已自省其身是為智本，為已亦及二事俱興是為慧業；若能執持八萬四千諸法經藏是為智本，分別八萬四千諸行是為慧業；曉了隨時而宣經典是為智本，如應講經無所違失是為慧業；開化眾生建立於道是為智本，智度無極善權方便教誨眾生立不退轉是為慧業；未曾畏懼五趣所生是為智本，所生之處多所將護是為慧業；精勤自修逮音響忍是為智本，常以修行無所懷生是為慧業；自將其節得柔順忍是為智本，若以逮得不起法忍是為慧業；發意勤修不退轉地是為智本，超然進前阿惟顏地是為慧業；其已行成坐佛樹下是為智本，所當曉了斷除疑礙解是平等，皆以一時發心之頃隨時順誼成於無上正真之道為最正覺是為慧業。」

佛欲重解宣暢此誼，爾時頌曰：

「

【現代漢語翻譯】現代漢語譯本以智慧為根本，能夠分辨並遠離慾望的法則是智慧的修行；常常思念聖眾並供養各種修行之道是智慧的根本，達到無為的境界並觀察無塵是智慧的修行；常常思念佈施，救濟各種貧困和危難是智慧的根本，捨棄一切塵世的慾望而順應佛道的心意是智慧的修行；常常思念戒律並自我謹慎是智慧的根本，已經習慣於修行無所執著的行為，並分別持守戒律是智慧的修行；常常思念天使並開解其心意是智慧的根本，其法清凈並遠離污穢塵垢是智慧的修行；如果聽到什麼，能夠覆蓋並疏通其議論是智慧的根本，與世俗之人沒有隱瞞和比較是智慧的修行；所做的事業安穩而沒有過失是智慧的根本，並且完全明瞭無作無報的道理是智慧的修行；不懷有驕傲自大的心態是智慧的根本，獲得無極的智慧併成就大智慧是智慧的修行；所作所為之後能夠自我反省是智慧的根本，爲了自己也爲了他人，兩種事情都能夠興盛是智慧的修行；如果能夠執持八萬四千種佛法經藏是智慧的根本，分別理解八萬四千種修行方法是智慧的修行；明白時機並宣講經典是智慧的根本，如理如法地講經而沒有違背和缺失是智慧的修行；開化眾生並建立在佛道之上是智慧的根本，以無極的智慧和善巧方便教誨眾生，使其不退轉是智慧的修行；不曾畏懼五道輪迴所產生的痛苦是智慧的根本，所生之處能夠多加愛護是智慧的修行；精勤自我修行並達到音響忍（Anunaya-ksanti）的境界是智慧的根本，常常以修行而沒有執著和貪戀是智慧的修行；能夠自我控制並獲得柔順忍（Mrdava-ksanti）的境界是智慧的根本，如果能夠達到不起法忍（Anutpattika-dharma-ksanti）的境界是智慧的修行；發心勤奮修行而不退轉是智慧的根本，超越並進入阿惟顏地（Avaivartika-bhumi）是智慧的修行；已經修行成就並坐在菩提樹下是智慧的根本，所應當明瞭的是斷除疑惑和障礙，理解平等，都在一念發心的時候，隨時順應佛法，成就無上正真之道，成為最正覺是智慧的修行。佛陀想要再次解釋並宣揚這個道理，當時用偈頌說道：

【English Translation】 English version To take wisdom as the root, and to be able to distinguish and depart from the laws of desire is the practice of wisdom; to constantly contemplate the holy assembly and make offerings to the various paths of practice is the root of wisdom, to attain the state of non-action and observe the absence of dust is the practice of wisdom; to constantly contemplate giving and relieving all poverty and distress is the root of wisdom, to abandon all worldly desires and follow the mind of the Buddha's path is the practice of wisdom; to constantly contemplate the precepts and be self-cautious is the root of wisdom, to have already become accustomed to practicing non-attachment and to separately uphold the precepts is the practice of wisdom; to constantly contemplate the angels and enlighten their minds is the root of wisdom, its law is pure and free from defilement is the practice of wisdom; if one hears something, to be able to cover and clarify its arguments is the root of wisdom, to have no concealment or comparison with worldly people is the practice of wisdom; to do things steadily without mistakes is the root of wisdom, and to fully understand the principle of no action and no retribution is the practice of wisdom; to not harbor arrogance or self-importance is the root of wisdom, to obtain boundless wisdom and achieve great wisdom is the practice of wisdom; after doing something, to be able to self-reflect is the root of wisdom, for oneself and for others, both things can flourish is the practice of wisdom; if one can uphold the eighty-four thousand Dharma scriptures is the root of wisdom, to separately understand the eighty-four thousand methods of practice is the practice of wisdom; to understand the timing and proclaim the scriptures is the root of wisdom, to preach the scriptures according to the Dharma without violation or omission is the practice of wisdom; to enlighten sentient beings and establish them on the Buddha's path is the root of wisdom, to teach sentient beings with boundless wisdom and skillful means, so that they do not regress is the practice of wisdom; to never fear the suffering caused by the five realms of reincarnation is the root of wisdom, to be able to take care of oneself in the places where one is born is the practice of wisdom; to diligently cultivate oneself and attain the state of Anunaya-ksanti (sound-acceptance forbearance) is the root of wisdom, to always practice without attachment or greed is the practice of wisdom; to be able to control oneself and obtain the state of Mrdava-ksanti (gentle-acceptance forbearance) is the root of wisdom, if one can attain the state of Anutpattika-dharma-ksanti (non-arising dharma forbearance) is the practice of wisdom; to diligently cultivate the mind without regression is the root of wisdom, to transcend and enter the Avaivartika-bhumi (non-regression stage) is the practice of wisdom; to have already completed the practice and sit under the Bodhi tree is the root of wisdom, what should be understood is to eliminate doubts and obstacles, to understand equality, all at the moment of initiating the mind, to follow the Dharma at any time, to achieve the unsurpassed true path, to become the most perfect enlightenment is the practice of wisdom. The Buddha wanted to explain and proclaim this principle again, and at that time, he spoke in verses:

若聽受其法，　　啟問無放逸，　斯清凈眾人，　　咨奉于智本；　聞之則能演，　　慈心布諸民，　其菩薩殊勝，　　為造慧之業。　善意而思惟，　　是為明智本，　分別說所行，　　是為慧之業；　行如所順念，　　是則為智本，　此行為人說，　　是為慧之業；　逮心無所生，　　此則智之本，　心行無所趣，　　是為慧之業；　凈修正真行，　　是則為智本，　宣轉造所行，　　是為慧之業；　專一寂道行，　　是則為智本，　身、心不計我，　　是為慧之業；　畏難生死習，　　是則為智本，　愛樂一乘道，　　是為慧之業；　好樂寂然觀，　　是則為智本，　思惟明脫事，　　是為慧之業；　精勤三脫門，　　是則為智本，　明證三達智，　　是為慧之業；　精修四意止，　　是則為智本，　念無意、無我，　　是為慧之業；　棄惡修善行，　　是則為智本，　本凈除此法，　　是為慧之業；　勤致四神足，　　是則為智本，　不貪習神足，　　是為慧之業；　篤信凈解脫，　　是則為智本，　度一切掛礙，　　是為慧之業；　精進不猗息，　　是則為智本，　身意已休息，　　是為慧之業；　其志了安詳，　　是則為智本，　不住

【現代漢語翻譯】現代漢語譯本如果聽聞並接受佛法，應當以不放逸的態度請教，這樣清凈的大眾，才能向智慧的根本請教；聽聞佛法后能夠宣講，以慈悲心對待眾生，這樣的菩薩才是殊勝的，能創造智慧的事業。以善意進行思考，這是智慧的根本；分別解說所修行的內容，這是智慧的事業；按照所憶念的修行，這是智慧的根本；將這種修行告訴他人，這是智慧的事業；達到內心無所生起的狀態，這是智慧的根本；內心修行無所執著，這是智慧的事業；清凈地修正真正的修行，這是智慧的根本；宣講並傳播所修行的內容，這是智慧的事業；專心致志地修行寂靜之道，這是智慧的根本；不將身心執著為『我』，這是智慧的事業；畏懼生死輪迴的習性，這是智慧的根本；喜愛並追求唯一佛乘的道路，這是智慧的事業；喜好並樂於寂靜的觀照，這是智慧的根本；思考並明白解脫的道理，這是智慧的事業；精勤修行三解脫門（空、無相、無愿），這是智慧的根本；明瞭並證得三達智（宿命智、天眼智、漏盡智），這是智慧的事業；精進修習四念住（身、受、心、法），這是智慧的根本；念及無常、無我，這是智慧的事業；捨棄惡行，修習善行，這是智慧的根本；從根本上清凈這些法，這是智慧的事業；勤奮修習四神足（欲、勤、心、觀），這是智慧的根本；不貪戀神通，這是智慧的事業；堅信並清凈地理解解脫，這是智慧的根本；度脫一切掛礙，這是智慧的事業；精進修行不懈怠，這是智慧的根本；身心已經得到休息，這是智慧的事業；心志了達安詳，這是智慧的根本；不住于任何事物，這是智慧的事業。

【English Translation】 English version If one hears and receives the Dharma, one should inquire with diligence, Such a pure assembly can then consult the root of wisdom; Having heard the Dharma, one can expound it, treating all beings with compassion, Such a Bodhisattva is truly excellent, capable of creating the work of wisdom. To contemplate with good intention, this is the root of wisdom; To explain the practices one undertakes, this is the work of wisdom; To practice according to what one remembers, this is the root of wisdom; To tell others about this practice, this is the work of wisdom; To attain a state where the mind does not arise, this is the root of wisdom; To practice with a mind that is not attached, this is the work of wisdom; To purify and correct true practice, this is the root of wisdom; To proclaim and spread the practices one undertakes, this is the work of wisdom; To single-mindedly practice the path of tranquility, this is the root of wisdom; Not to cling to body and mind as 'self', this is the work of wisdom; To fear the habits of birth and death, this is the root of wisdom; To love and pursue the path of the One Vehicle (Ekayana), this is the work of wisdom; To delight in and enjoy tranquil contemplation, this is the root of wisdom; To contemplate and understand the principle of liberation, this is the work of wisdom; To diligently practice the three doors of liberation (emptiness, signlessness, wishlessness), this is the root of wisdom; To understand and realize the three knowledges (knowledge of past lives, divine eye, extinction of outflows), this is the work of wisdom; To diligently practice the four foundations of mindfulness (body, feeling, mind, dharma), this is the root of wisdom; To be mindful of impermanence and no-self, this is the work of wisdom; To abandon evil deeds and cultivate good deeds, this is the root of wisdom; To fundamentally purify these dharmas, this is the work of wisdom; To diligently cultivate the four bases of power (will, effort, mind, investigation), this is the root of wisdom; Not to be attached to supernatural powers, this is the work of wisdom; To firmly believe in and purely understand liberation, this is the root of wisdom; To transcend all hindrances, this is the work of wisdom; To practice diligently without laziness, this is the root of wisdom; When body and mind have found rest, this is the work of wisdom; When the mind is at peace, this is the root of wisdom; Not to abide in anything, this is the work of wisdom.

一切處，　　是為慧之業；　自覺識定意，　　是則為智本，　行本凈正受，　　是為慧之業；　善建立五根，　　是則為智本，　知眾生諸根，　　是為慧之業；　奉行於五力，　　是則為智本，　慇勤得聖慧，　　是為慧之業；　覺意柔順忍，　　是則為智本，　解了一切法，　　是為慧之業；　勤修道精進，　　是則為智本，　棄捐法、非法，　　是為慧之業；　方便苦自然，　　是則為智本，　于證不滅盡，　　是為慧之業；　修持隨誼典，　　是則為智本，　導御從誼理，　　是為慧之業；　不厭惓諸聞，　　是則為智本，　履順其要行，　　是為慧之業；　如應求其議，　　是則為智本，　奉行於聖達，　　是為慧之業；　不猗于壽命，　　是則為智本，　所念如法教，　　是為慧之業；　求觀物無常，　　是則為智本，　於是知無生，　　是為慧之業；　信脫萬物苦，　　是則為智本，　諸法悉無為，　　是為慧之業；　解諸法無我，　　是則為智本，　其性以清凈，　　是為慧之業；　信脫泥洹寂，　　是則為智本，　眾生永滅度，　　是為慧之業；　觀察其誼理，　　是則為智本，　覺誼而分別，　　是為慧之業；　若篤信經典

【現代漢語翻譯】現代漢語譯本在任何地方，都是智慧的體現；自覺地認識、確定和意念，這是智慧的根本。行為的根本在於清凈地接受，這是智慧的體現；善於建立五根（信、精進、念、定、慧），這是智慧的根本。瞭解眾生的各種根性，這是智慧的體現；奉行五力（信力、精進力、念力、定力、慧力），這是智慧的根本。勤勉地獲得聖慧，這是智慧的體現；覺悟的心意柔和順從，能夠忍耐，這是智慧的根本。理解一切法（事物和道理），這是智慧的體現；勤奮地修習道業，精進不懈，這是智慧的根本。捨棄法（符合佛法的行為）和非法（不符合佛法的行為），這是智慧的體現；方便地對待苦難，使其自然消解，這是智慧的根本。對於證得不生不滅的境界，這是智慧的體現；修持符合義理的經典，這是智慧的根本。引導和駕馭行為，使其符合義理，這是智慧的體現；不厭倦地聽聞佛法，這是智慧的根本。遵循其要義而行，這是智慧的體現；如實地尋求其意義，這是智慧的根本。奉行聖者的教導，這是智慧的體現；不執著于壽命的長短，這是智慧的根本。所思所念都符合佛法的教誨，這是智慧的體現；尋求觀察萬物的無常變化，這是智慧的根本。由此認識到諸法不生不滅的真理，這是智慧的體現；相信能夠解脫一切痛苦，這是智慧的根本。明白一切法都是無為的（不依賴因緣而生），這是智慧的體現；理解諸法無我（沒有永恒不變的自我），這是智慧的根本。其自性是清凈的，這是智慧的體現；相信能夠解脫，達到涅槃寂靜的境界，這是智慧的根本。眾生最終都能達到永恒的解脫，這是智慧的體現；觀察其義理，這是智慧的根本。覺悟義理並加以分別，這是智慧的體現；如果篤信經典

【English Translation】 English version Everywhere, it is the work of wisdom; To consciously recognize, determine, and intend, this is the root of wisdom. The root of action lies in pure acceptance, this is the work of wisdom; To skillfully establish the five roots (faith, diligence, mindfulness, concentration, wisdom), this is the root of wisdom. To understand the various faculties of beings, this is the work of wisdom; To practice the five powers (power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom), this is the root of wisdom. To diligently obtain sacred wisdom, this is the work of wisdom; The awakened mind is gentle, compliant, and able to endure, this is the root of wisdom. To understand all dharmas (things and principles), this is the work of wisdom; To diligently cultivate the path, advancing without ceasing, this is the root of wisdom. To abandon dharma (actions in accordance with the Buddha's teachings) and non-dharma (actions not in accordance with the Buddha's teachings), this is the work of wisdom; To skillfully deal with suffering, allowing it to naturally dissolve, this is the root of wisdom. Regarding the attainment of the state of non-birth and non-death, this is the work of wisdom; To cultivate scriptures that align with the meaning, this is the root of wisdom. To guide and control actions, making them align with the meaning, this is the work of wisdom; To not be weary of hearing the Dharma, this is the root of wisdom. To follow its essential meaning in practice, this is the work of wisdom; To truthfully seek its meaning, this is the root of wisdom. To practice the teachings of the sages, this is the work of wisdom; To not be attached to the length of life, this is the root of wisdom. What is thought and intended aligns with the Buddha's teachings, this is the work of wisdom; To seek to observe the impermanent changes of all things, this is the root of wisdom. From this, to recognize the truth of the non-birth and non-death of all dharmas, this is the work of wisdom; To believe in the ability to be liberated from all suffering, this is the root of wisdom. To understand that all dharmas are unconditioned (not dependent on causes and conditions for arising), this is the work of wisdom; To understand that all dharmas are without self (no permanent, unchanging self), this is the root of wisdom. Its nature is pure, this is the work of wisdom; To believe in the ability to be liberated, reaching the state of Nirvana's tranquility, this is the root of wisdom. All beings will ultimately reach eternal liberation, this is the work of wisdom; To observe its meaning, this is the root of wisdom. To awaken to the meaning and distinguish it, this is the work of wisdom; If one has firm faith in the scriptures

，　　是則為智本，　暢達于經法，　　是為慧之業；　不畏一切音，　　是則為智本，　曉了諸歸趣，　　是為慧之業；　不離佛辯才，　　是則為智本，　曉了自恣說，　　是為慧之業；　建立眾生慈，　　是則為智本，　得無緣之愍，　　是為慧之業；　哀己及他人，　　是則為智本，　不想著我人，　　是為慧之業；　常得歡喜悅，　　是則為智本，　不悅無所起，　　是為慧之業；　不造為恩愛，　　是則為智本，　心不得二脫，　　是為慧之業；　其意常唸佛，　　是則為智本，　若隨法身教，　　是為慧之業；　常思惟經典，　　是則為智本，　明識法報應，　　是為慧之業；　念聖眾功勛，　　是則為智本，　若覺了無為，　　是為慧之業；　若心好佈施，　　是則為智本，　設舍一切塵，　　是為慧之業；　思戒具清凈，　　是則為智本，　住無漏之禁，　　是為慧之業；　念于大神天，　　是則為智本，　若念凈復凈，　　是為慧之業；　所聞而覆疏，　　是則為智本，　不與世同塵，　　是為慧之業；　善修謹敕業，　　是則為智本，　于作無所作，　　是為慧之業；　謙遜不自大，　　是則為智本，　不計吾有慧，　　是

【現代漢語翻譯】現代漢語譯本能夠通達經法，這是智慧的體現；不畏懼一切聲音，這是智慧的根本；明瞭所有歸宿和去向，這是智慧的體現；不離佛陀的辯才，這是智慧的根本；明白佛陀隨意的說法，這是智慧的體現；建立對眾生的慈愛，這是智慧的根本；獲得無條件的憐憫，這是智慧的體現；哀憐自己和他人，這是智慧的根本；不執著于自我和他人，這是智慧的體現；常常保持歡喜愉悅，這是智慧的根本；不因不悅而生起煩惱，這是智慧的體現；不造作恩愛之情，這是智慧的根本；心不被二元對立所束縛，這是智慧的體現；心中常常憶念佛陀，這是智慧的根本；如果遵循法身的教導，這是智慧的體現；常常思惟經典，這是智慧的根本；明瞭法和報應的道理，這是智慧的體現；憶念聖眾的功德，這是智慧的根本；如果覺悟到無為的境界，這是智慧的體現；如果內心喜歡佈施，這是智慧的根本；捨棄一切塵世的慾望，這是智慧的體現；思念戒律的清凈，這是智慧的根本；安住于無漏的戒律，這是智慧的體現；憶念大神天（指護法神），這是智慧的根本；如果念頭清凈又清凈，這是智慧的體現；聽聞后不輕易泄露，這是智慧的根本；不與世俗同流合污，這是智慧的體現；善於修習謹慎的行業，這是智慧的根本；在行動中不執著於行動，這是智慧的體現；謙虛不自大，這是智慧的根本；不認為自己有智慧，這是智慧的體現。

【English Translation】 English version To be fluent in the scriptures and teachings, this is the manifestation of wisdom; To not fear any sound, this is the root of wisdom; To understand all destinations and directions, this is the manifestation of wisdom; To not depart from the Buddha's eloquence, this is the root of wisdom; To understand the Buddha's spontaneous teachings, this is the manifestation of wisdom; To establish loving-kindness towards all beings, this is the root of wisdom; To attain unconditional compassion, this is the manifestation of wisdom; To have compassion for oneself and others, this is the root of wisdom; To not be attached to self and others, this is the manifestation of wisdom; To always maintain joy and happiness, this is the root of wisdom; To not give rise to afflictions due to displeasure, this is the manifestation of wisdom; To not create bonds of affection and love, this is the root of wisdom; The mind is not bound by duality, this is the manifestation of wisdom; To always remember the Buddha in one's mind, this is the root of wisdom; If one follows the teachings of the Dharma body, this is the manifestation of wisdom; To constantly contemplate the scriptures, this is the root of wisdom; To understand the principles of Dharma and karmic retribution, this is the manifestation of wisdom; To remember the merits of the noble Sangha, this is the root of wisdom; If one awakens to the state of non-action, this is the manifestation of wisdom; If the heart delights in giving, this is the root of wisdom; To relinquish all worldly desires, this is the manifestation of wisdom; To contemplate the purity of precepts, this is the root of wisdom; To abide in the precepts free from outflows, this is the manifestation of wisdom; To remember the great divine beings (referring to Dharma protectors), this is the root of wisdom; If thoughts are pure and ever more pure, this is the manifestation of wisdom; To not easily reveal what one has heard, this is the root of wisdom; To not be defiled by the world, this is the manifestation of wisdom; To diligently cultivate careful conduct, this is the root of wisdom; In action, to not be attached to action, this is the manifestation of wisdom; To be humble and not arrogant, this is the root of wisdom; To not think that one possesses wisdom, this is the manifestation of wisdom.

為慧之業；　己身常精勤，　　是則為智本，　為眾生造行，　　是為慧之業；　若持諸法藏，　　是則為智本，　曉了眾生行，　　是為慧之業；　度一切諸惡，　　是則為智本，　歸三處眾生，　　是為慧之業；　惠施為仁愛，　　等立益眾生，　開化使離穢，　　是為慧之業；　皆以等利之，　　視如佛功德，　正士則如是，　　是為慧之業；　畏所有然熾，　　是則為智本，　思惟生於彼，　　是為慧之業；　不瞋得盡慧，　　是則為智本，　興無所生慧，　　是為慧之業；　若得音響忍，　　是則為智本，　其行如所念，　　是為慧之業；　致柔順法忍，　　是則為智本，　無所從生忍，　　是為慧之業；　住不退轉地，　　是則為智本，　得阿惟顏地，　　是為慧之業；　坐于佛樹下，　　是則為智本，　已逮諸通慧，　　是為慧之業。　計其智之本，　　是曰為道心；　依怙於此心，　　所作為慧業。　常諦住道心，　　則能不動轉，　是業為慧事，　　所行常隨時。　若修行佛道，　　是心道之本，　佛神力如此，　　亦分別辯才。　若於無數劫，　　咨嗟此功勛，　佛德及光明，　　不可得邊際。　其過去諸佛、　　現在亦如是

【現代漢語翻譯】現代漢語譯本爲了智慧的修行；自身常常精進勤勉，這就是智慧的根本；為眾生創造修行，這就是智慧的修行；如果持有諸法寶藏，這就是智慧的根本；明瞭眾生的行為，這就是智慧的修行；度脫一切諸惡，這就是智慧的根本；使眾生歸向三處（指佛、法、僧），這就是智慧的修行；給予恩惠是仁愛，平等地建立利益眾生，開導教化使他們遠離污穢，這就是智慧的修行；都以平等的利益對待他們，看待他們如同佛的功德，正直的人就是這樣，這就是智慧的修行；畏懼所有熾盛的煩惱，這就是智慧的根本；思考如何從煩惱中解脫，這就是智慧的修行；不嗔恨就能獲得圓滿的智慧，這就是智慧的根本；生起無所執著的智慧，這就是智慧的修行；如果獲得音響忍（指對佛法真理的理解和接受），這就是智慧的根本；行為如所思所念，這就是智慧的修行；達到柔順法忍（指對佛法真理的完全順從），這就是智慧的根本；獲得無所從來產生的忍（指對一切法無自性的理解），這就是智慧的修行；安住于不退轉的地位，這就是智慧的根本；獲得阿惟顏地（指不退轉的菩薩果位），這就是智慧的修行；坐在菩提樹下，這就是智慧的根本；已經獲得各種神通智慧，這就是智慧的修行。計算智慧的根本，這被稱為道心；依止於這個道心，所作所為都是智慧的修行。常常真實地安住于道心，就能不被動搖轉變，這種修行是智慧的事業，所行所為常常隨順時機。如果修行佛道，這個道心是佛道的根本，佛的神力就是這樣，也包括分別辯才。如果在無數劫中，讚歎這些功勛，佛的功德和光明，是無法窮盡的。過去的諸佛，現在也是這樣。

【English Translation】 English version For the work of wisdom; One's own self is always diligent and assiduous, this is the root of wisdom; Creating practices for sentient beings, this is the work of wisdom; If one holds the treasury of all dharmas, this is the root of wisdom; Understanding the actions of sentient beings, this is the work of wisdom; Transcending all evils, this is the root of wisdom; Guiding sentient beings to the three refuges (Buddha, Dharma, Sangha), this is the work of wisdom; Bestowing charity is benevolence, establishing benefits for sentient beings equally, Enlightening and transforming them to be free from defilements, this is the work of wisdom; Treating them all with equal benefit, regarding them as the merits of the Buddha, The righteous person is like this, this is the work of wisdom; Fearing all the blazing afflictions, this is the root of wisdom; Contemplating how to be free from them, this is the work of wisdom; Without anger, one attains complete wisdom, this is the root of wisdom; Arousing wisdom that is free from attachment, this is the work of wisdom; If one attains the forbearance of sound (understanding and accepting the truth of the Dharma), this is the root of wisdom; Acting according to what one thinks and contemplates, this is the work of wisdom; Attaining the forbearance of gentle Dharma (complete submission to the truth of the Dharma), this is the root of wisdom; Attaining the forbearance of non-origination (understanding the non-self nature of all dharmas), this is the work of wisdom; Dwelling in the stage of non-retrogression, this is the root of wisdom; Attaining the stage of Avaivartika (the stage of a non-retrogressing Bodhisattva), this is the work of wisdom; Sitting under the Bodhi tree, this is the root of wisdom; Having already attained all the supernatural powers and wisdom, this is the work of wisdom. Calculating the root of wisdom, this is called the mind of the path; Relying on this mind of the path, all actions are the work of wisdom. Always truly dwelling in the mind of the path, one can remain unmoving and unshifting, This practice is the work of wisdom, and actions are always in accordance with the times. If one cultivates the path of the Buddha, this mind of the path is the root of the Buddha's path, The Buddha's divine power is like this, and it also includes the eloquence of discrimination. If one praises these merits for countless eons, The Buddha's merits and light are boundless. The Buddhas of the past, and the present are also like this.

，　若當來安住，　　十方不可計。　其有欲供養，　　此無量最勝，　當順隨道心，　　則成無放逸。」

佛說於此智本慧業時，十方無量諸佛國土六反震動，寶嚴高座亦復如是。於是，智積菩薩前白佛言：「唯然，世尊！今者何故十方世界不可計會無數佛土六反震動，其虛空中所立高座亦復如是？」

佛言：「族姓子！是智本慧業經典要品，過去如來之所嘆說。往古世時，智積菩薩在於虛空多所持護啟問如來，佛為解答。是故，地大震動，光明普照。」

大哀經智積菩薩品第二十六

爾時，有菩薩名逮分別辯，前白佛言：「智積菩薩何故號曰為智積耶？」

佛告族姓子：「乃往過去久遠世時，有佛號名首寂如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊。世界曰精勤，劫名阿摩勒。其佛世界安隱快樂，眾生無患。首寂如來諸菩薩眾四萬二千、諸聲聞眾八萬四千，皆悉恭恪謙卑順教。其佛辯才，以方等經為諸菩薩興百億難，歌頌悉周告諸菩薩：『汝等正士！誰能堪任受百億難，一一解說而發遣之？』彼諸菩薩又報佛言：『過今夜已當發遣之。』或言七夜、或言半月、或言一月，思惟然後乃能發遣。各各自思，白世尊義。

「時彼

【現代漢語翻譯】現代漢語譯本『如果未來安住於此，十方世界之多不可計數。若有人想要供養，這無量最殊勝的法門，應當順隨菩提道心，就能成就無有懈怠。』

佛陀宣說這關於智慧根本的慧業時，十方無量諸佛國土發生了六種震動，寶座也同樣震動。這時，智積菩薩上前對佛說：『世尊，這是什麼緣故，今天十方世界不可計數無數的佛土發生六種震動，虛空中所立的寶座也同樣震動？』

佛陀說：『善男子，這是關於智慧根本的慧業經典的重要部分，是過去諸佛如來所讚歎宣說的。在過去很久遠的時候，智積菩薩在虛空中多次護持並向如來請問，佛陀為他解答。因此，大地發生震動，光明普照。』

《大哀經·智積菩薩品》第二十六

這時，有一位菩薩名叫逮分別辯，上前對佛說：『智積菩薩為什麼被稱為智積呢？』

佛陀告訴善男子：『在過去很久遠的時代，有一尊佛名為首寂如來（Shouji Rulai，意為首位寂靜的如來）、至真（Zhizhen，意為達到真理的）、等正覺（Dengzhengjue，意為平等正覺）、明行成為（Mingxingchengwei，意為明智和行為都圓滿）、善逝（Shanshi，意為善於逝去）、世間解（Shijianjie，意爲了解世間）、無上士（Wushangshi，意為無上的人）、道法御（Daofayu，意為引導眾生修行）、天人師（Tianrenshi，意為天人和人類的導師），是佛、世尊。那個世界名為精勤（Jingqin，意為精進勤奮），劫名為阿摩勒（Amale）。那個佛的世界安穩快樂，眾生沒有憂患。首寂如來的菩薩眾有四萬二千，聲聞眾有八萬四千，都恭敬謙卑地順從教誨。那位佛陀辯才無礙，用方等經典為諸菩薩提出百億難題，歌頌完畢后告訴諸菩薩：『各位正士！誰能堪任接受這百億難題，一一解答並遣除？』那些菩薩回答佛陀說：『過了今晚就能遣除。』有的說七晚，有的說半個月，有的說一個月，思考之後才能遣除。他們各自思考，向世尊陳述自己的理解。

【English Translation】 English version 'If in the future one dwells in this, the ten directions are immeasurable. If there are those who wish to make offerings, to this immeasurable and most excellent teaching, They should follow the path of the Bodhi mind, and thus achieve non-negligence.'

When the Buddha spoke of this wisdom-root and meritorious activity, the lands of the Buddhas in the ten directions shook in six ways, and the jeweled high seats also shook in the same way. Then, Bodhisattva Zhiji (智積, Wisdom Accumulation) stepped forward and said to the Buddha: 'World Honored One, what is the reason that today the immeasurable and countless Buddha lands in the ten directions are shaking in six ways, and the high seats established in the void are also shaking in the same way?'

The Buddha said: 'Son of a good family, this is an essential part of the scripture on the wisdom-root and meritorious activity, which was praised and spoken by the Tathagatas of the past. In the ancient past, Bodhisattva Zhiji often upheld and questioned the Tathagata in the void, and the Buddha answered him. Therefore, the earth shook greatly, and the light shone everywhere.'

The Twenty-sixth Chapter, 'Bodhisattva Zhiji,' of the Great Compassion Sutra

At that time, there was a Bodhisattva named Daifenbiebian (逮分別辯, Attaining Discernment), who stepped forward and said to the Buddha: 'Why is Bodhisattva Zhiji called Zhiji?'

The Buddha told the son of a good family: 'In the distant past, there was a Buddha named Shouji Rulai (首寂如來, Tathagata of the First Stillness), the Perfectly Enlightened One, the One of Perfect Conduct and Understanding, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of the Dharma, the Teacher of Gods and Humans, the Buddha, the World Honored One. The world was called Jingqin (精勤, Diligence), and the kalpa was called Amale (阿摩勒). That Buddha's world was peaceful and happy, and the beings had no suffering. Shouji Rulai had 42,000 Bodhisattvas and 84,000 Shravakas, all of whom were respectful, humble, and obedient to the teachings. That Buddha, with his eloquence, used the Vaipulya Sutras to pose a hundred billion difficult questions to the Bodhisattvas. After singing praises, he told the Bodhisattvas: 'Noble ones! Who can bear to receive these hundred billion difficult questions, explain them one by one, and dispel them?' Those Bodhisattvas replied to the Buddha: 'We will dispel them after tonight.' Some said seven nights, some said half a month, some said a month, after thinking they could dispel them. They each pondered and presented their understanding to the World Honored One.

眾會有一菩薩，名曰覺意，前白佛言：『唯愿，大聖！我不起坐、不整威儀、無所思察，于如來前令尊證明，悉當發遣所可難誼。』時此正士適師子吼，三千大千世界六反震動，其大光明普照世間，以此威光告地上神、四天王天、忉利天、炎天兜率天、無憍樂天、化自在天，上至魔界天、梵天、梵身天、梵滿天、梵度著天、大梵天、光曜天、鮮光天、無量光天、光音天、嚴凈天、鮮凈天、無量凈天、難及天、善見天、善勝天、離果天、一善天，空慧天、識慧天、不用空慧天、有想無想天悉來集會，諸比丘、比丘尼、童士、童女不可稱計亦皆來會，及諸十方諸所千界，悉來住立於高座前。

「時覺意菩薩見諸大眾悉來集會，承己福力、意強霸力，及總持力、分別辯力、無所畏力、奉佛威力，在於佛前諸眾會中取百億難，一一諸難興百億義而發遣之，不轉其時、不移其坐，亦不起立、不動膝腳，所說流滑義不差錯，聞者亙然若冥睹明。因時會中六萬人眾皆發無上正真道意，八萬四千菩薩逮得無所從生法忍。首寂如來則贊之曰：『善哉善哉！』其音應時遍告三千大千世界其地上神、上至凈身諸天之眾皆聞其聲，悉共咨嗟：『今此菩薩乃能發遣百億眾難，當號名之為智積也。』族姓子智，以是之故，故曰智積。

【現代漢語翻譯】現代漢語譯本：當時，法會中有一位菩薩，名叫覺意，他走到佛前說道：『世尊，我希望，偉大的聖者！我不用起身，不用整理儀容，也不用思索，就在如來面前，請您為我證明，我將全部解答所有疑難。』這時，這位正士發出獅子吼，三千大千世界六次震動，其大光明普照世間，以此威光告知地上神、四天王天（四大天王所居之天）、忉利天（帝釋天所居之天）、炎天、兜率天（彌勒菩薩所居之天）、無憍樂天、化自在天，上至魔界天、梵天、梵身天、梵滿天、梵度著天、大梵天、光曜天、鮮光天、無量光天、光音天、嚴凈天、鮮凈天、無量凈天、難及天、善見天、善勝天、離果天、一善天，空慧天、識慧天、不用空慧天、有想無想天都來到這裡，諸比丘、比丘尼、童男、童女，數量不可計數，也都來到法會，以及十方諸世界，都來到高座前站立。當時，覺意菩薩看到所有大眾都已來到，憑藉自己的福德之力、堅強意志之力，以及總持之力、分別辯才之力、無所畏懼之力、奉佛的威德之力，在佛前的大眾會中，提出百億個難題，每一個難題都引申出百億種含義來解答，不改變時間，不移動座位，也不起身站立，不動膝蓋和腳，所說的義理流暢無礙，沒有絲毫差錯，聽聞的人都感到豁然開朗，如同在黑暗中見到光明。當時，法會中有六萬人眾都發起了無上正等正覺的道心，八萬四千位菩薩證得了無生法忍。首寂如來讚歎道：『善哉！善哉！』他的聲音立刻傳遍三千大千世界，地上神以及上至凈身諸天的眾人都聽到了他的聲音，都一起讚歎道：『這位菩薩竟然能夠解答百億個難題，應當稱他為智積。』族姓子智，因為這個緣故，所以被稱為智積。

【English Translation】 English version: At that time, there was a Bodhisattva in the assembly named Jueyi (Awakened Intention), who came before the Buddha and said, 『World Honored One, I wish, Great Sage! Without rising from my seat, without adjusting my demeanor, and without contemplation, in front of the Tathagata, please let the Honored One bear witness, I shall completely resolve all the difficult questions.』 At that moment, this righteous one let out a lion's roar, and the three thousand great thousand worlds shook six times. Its great light illuminated the world, and with this majestic light, it informed the earth gods, the Caturmaharajika Heaven (Heaven of the Four Great Kings), the Trayastrimsa Heaven (Heaven of the Thirty-three Gods), the Yama Heaven, the Tusita Heaven (Heaven of Contentment), the Nirmanarati Heaven, the Paranirmita Vasavartin Heaven, up to the realm of Mara, the Brahma Heaven, the Brahmaparisadya Heaven, the Brahmapurohita Heaven, the Mahabrahma Heaven, the Abhasvara Heaven, the Parittabha Heaven, the Apramanabha Heaven, the Abhasvara Heaven, the Subhakrtsna Heaven, the Parittasubha Heaven, the Apramanasubha Heaven, the Anabhraka Heaven, the Punyabhava Heaven, the Prasavabhava Heaven, the Anata Heaven, the Atyanta Heaven, the Akasa-anantyayatana Heaven, the Vijnana-anantyayatana Heaven, the Akimcanyayatana Heaven, and the Naivasamjnanasamjnayatana Heaven, all came. The Bhikkhus, Bhikkhunis, young men, and young women, in countless numbers, also came to the assembly, as well as all the thousands of worlds in the ten directions, all came and stood before the high seat. At that time, Bodhisattva Jueyi, seeing that all the assembly had arrived, relying on his own power of merit, the power of strong will, as well as the power of Dharani, the power of analytical eloquence, the power of fearlessness, and the power of venerating the Buddha, in the assembly before the Buddha, he raised a hundred billion difficult questions, and for each question, he expounded a hundred billion meanings to resolve them, without changing the time, without moving his seat, without rising or standing, without moving his knees or feet. The meanings he spoke were fluent and without error, and those who heard them felt enlightened, as if seeing light in the darkness. At that time, sixty thousand people in the assembly all generated the aspiration for Anuttara-samyak-sambodhi, and eighty-four thousand Bodhisattvas attained the Kshanti of non-origination. Tathagata Shouji praised him, saying, 『Excellent! Excellent!』 His voice immediately spread throughout the three thousand great thousand worlds, and the earth gods and the beings of the heavens up to the Pure Body Heavens all heard his voice, and they all exclaimed together, 『This Bodhisattva is able to resolve a hundred billion difficult questions, he should be called Zhiji (Accumulation of Wisdom).』 Because of this, the clan name son Zhiji, is called Zhiji.

「欲知爾時覺意菩薩豈異人乎？莫作斯觀。所以者何？則是智積菩薩也。」

大哀經嘆品第二十七

於是總𠢕王菩薩前白佛言：「未曾有也。世尊！諸佛世雄乃能善決於是淳淑無上正真之道，暢其文字不可限量，入無限誼難受難持，解了深妙十二緣起，不能勤學亦為甚難，其二行者無能及者。是六情難滅，坐有所著權不能解，非是下度聲聞、緣覺地所能逮者。

「是菩薩行印一切法，覆挍法界則以平等，猶如虛空，無有作想、悉無所著。越所悕望別眾生行，曉了一切報應之緣，而復頒宣智度無極，廣修善權，奉靜寂句，逮得神通。以等行故，入佛一門無有差特，不為若干。等定如空，黨無等倫，等無所等。諸佛平等離於二事，修行滅寂去諸文字，導御于義令分別解，暢其音響于義無獲。所得等習奉行三寶、講三脫門、度於三界、曉了三達興發自在。譬喻定意則能建立諸佛之法，懷來佛慧饒益一切，諸佛所嘆。

「唯然，世尊！若族姓子及族姓女，有能信此去來今佛如是比像、所講道誼、無量之慧，以信樂至發無上正真道意將護正法，聞如此比經典之要，持諷、誦讀、具為人說，得福無底，則于如來為有反覆孝順報恩。」

佛言：「如是如是。族姓子！如爾所云。若族姓子、族姓女，佛

【現代漢語翻譯】現代漢語譯本：『想要知道那時覺意菩薩是其他人嗎？不要這樣看。為什麼呢？他就是智積菩薩。』

大哀經嘆品第二十七

這時，總𠢕王（總持一切功德之王）菩薩上前對佛說：『真是前所未有啊，世尊！諸佛世雄（佛的尊稱）能夠善於決斷這純粹美好、無上正真的道，闡明其文字不可思議，進入無限的意義難以接受難以保持，理解深奧微妙的十二因緣（佛教基本教義，解釋生命輪迴的原理），不能勤奮學習也是非常困難的，這兩種修行者沒有人能趕得上。這六情（眼、耳、鼻、舌、身、意）難以滅除，執著于所坐之處，權巧方便也不能解脫，不是下等聲聞（聽聞佛法而得道者）、緣覺（不依佛陀教導，自行悟道者）所能達到的境界。

『這位菩薩的修行印證一切法，覆蓋校驗法界，以平等為準則，猶如虛空，沒有造作的想法，沒有任何執著。超越所希望的，區別眾生的行為，瞭解一切報應的因緣，並且宣揚智慧的彼岸（般若波羅蜜多），廣泛修習善巧方便，奉行寂靜的教義，獲得神通。因為平等的修行，進入佛的唯一法門，沒有差別，不為各種不同所動搖。平等禪定如同虛空，沒有同等者，平等到無所平等。諸佛平等，遠離兩種對立，修行滅除寂靜，去除文字的束縛，引導理解其意義，使其分別理解，闡明其音響，在意義上沒有獲得。所獲得的平等修行，奉行三寶（佛、法、僧），講說三解脫門（空、無相、無愿），度脫三界（欲界、色界、無色界），瞭解三達（宿命通、天眼通、漏盡通），興發自在。譬如禪定之意，能夠建立諸佛的教法，懷抱佛的智慧，饒益一切眾生，為諸佛所讚歎。

『唯有，世尊！如果善男子或善女人，能夠相信過去、現在、未來諸佛如此的形象、所講的道理、無量的智慧，以信樂之心發起無上正真道的心意，護持正法，聽聞如此經典的要義，受持、諷誦、讀誦、併爲他人解說，所得到的福報沒有窮盡，那麼對於如來來說，就是有反覆的孝順報恩。』

佛說：『是這樣的，是這樣的。善男子！正如你所說。如果善男子、善女人，佛』

【English Translation】 English version: 'Do you want to know if the Bodhisattva of Awakening at that time was a different person? Do not view it that way. Why? Because he is the Bodhisattva Jizhi (Accumulation of Wisdom).'

The Twenty-Seventh Chapter on Praising the Great Compassion Sutra

At that time, Bodhisattva Zong𠢕wang (King of Total Merit) stepped forward and said to the Buddha: 'It is unprecedented, World Honored One! The World Heroes of the Buddhas (an honorific title for the Buddha) are able to skillfully resolve this pure and virtuous, supreme and true path, expounding its words in an inconceivable manner, entering into limitless meanings that are difficult to accept and maintain, understanding the profound and subtle Twelve Links of Dependent Origination (the fundamental Buddhist doctrine explaining the principle of the cycle of life), and it is extremely difficult not to diligently study them. No one among these two types of practitioners can match them. These six senses (eyes, ears, nose, tongue, body, and mind) are difficult to extinguish, and attachment to where one sits cannot be resolved by skillful means. It is not something that the lower-level Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) can achieve.'

'This Bodhisattva's practice seals all dharmas, covers and examines the dharma realm with equality, like the void, without any thought of creation, and without any attachment. Transcending what is hoped for, distinguishing the actions of sentient beings, understanding the causes and conditions of all karmic retributions, and further proclaiming the wisdom of the other shore (Prajnaparamita), extensively cultivating skillful means, upholding the teachings of tranquility, and attaining supernatural powers. Because of equal practice, they enter the one gate of the Buddha, without difference, and are not swayed by various distinctions. Equal samadhi is like the void, without equal, equal to the point of being without equal. The Buddhas are equal, free from two opposing things, practicing the extinction of tranquility, removing the bondage of words, guiding the understanding of its meaning, enabling them to understand separately, clarifying its sound, and not gaining anything in meaning. The equal practice that is attained is to uphold the Three Jewels (Buddha, Dharma, Sangha), preach the Three Doors of Liberation (emptiness, signlessness, wishlessness), liberate the Three Realms (desire realm, form realm, formless realm), understand the Three Penetrations (knowledge of past lives, divine eye, extinction of outflows), and freely manifest. For example, the intention of samadhi can establish the teachings of the Buddhas, embrace the wisdom of the Buddhas, benefit all sentient beings, and be praised by the Buddhas.'

'Indeed, World Honored One! If a son or daughter of a good family is able to believe in the past, present, and future Buddhas in such forms, the teachings they expound, and their immeasurable wisdom, with a heart of faith and joy, they generate the intention for the supreme and true path, protect the true Dharma, hear the essence of such scriptures, uphold, recite, read, and explain them to others, the merit they obtain is inexhaustible. Then, for the Tathagata (another name for the Buddha), it is a repeated act of filial piety and repaying kindness.'

The Buddha said: 'It is so, it is so. Son of a good family! Just as you have said. If a son or daughter of a good family, the Buddha'

目睹見十方諸佛所現國土，滿中七寶持用奉施如來、至真、等正覺，若復有人持是經典，勤諷誦讀、具足講說、為眾宣傳、慇勤精進啟受正典、懷之而行而不違斷三寶之教，如是行者，德超乎彼不可稱限。」

於時世尊說此誼已嘆此頌曰：

「吾以佛眼，　　睹諸國土，　　諸如來等，　如積紫金。　　供養如來，　　福尚鮮少，　若聞此典，　　功德乃廣。　　其有應器，　得聽斯經，　　深奧玄妙，　　第一至真。　已具即受，　　持諷、誦讀，　　計此功祚，　為最上尊。　　最勝若此，　　常住於法，　從法養生，　　不從衣、食。　　是故當奉，　安住之法，　　則為孝順，　　報諸佛恩。」

爾時，世尊告眾一切諸會菩薩：「誰能堪任受是過去、當來、現在諸佛世尊無上正真道法之護？吾滅度后，於五濁世時俗憒擾，能傳此經使廣流佈，令其正法住在久存。」

應時彼會六萬億垓諸菩薩眾，同時舉聲而嘆頌曰：

「吾等，世尊！　　僉共堪任，　　將護如來，　無數億劫，　　百千那術，　　所集無上，　正真道教，　　於後來世，　　當廣宣佈。　又復大聖，　　唯加威恩，　　建立神德，　令此經典，　　於後末世，　　使廣流佈；　令眾生類，　

【現代漢語翻譯】現代漢語譯本『如果有人親眼見到十方諸佛所顯現的國土，充滿七寶，並用這些寶物供養如來（Tathagata，佛的稱號）、至真（Satya，真理）、等正覺（Samyak-sambuddha，完全覺悟者），那麼，如果有人受持這部經典，勤奮地諷誦、讀誦、完整地講解、為大眾宣說、慇勤精進地接受正法、將其銘記於心並實踐而不違背三寶（Buddha，佛；Dharma，法；Sangha，僧）的教誨，這樣的修行者，其功德將超越前者，無法衡量。』當時，世尊說完此義后，感嘆並說了這首偈頌：『我以佛眼，看見諸佛國土，諸如來等，如同堆積的紫金。用這些供養如來，福德尚且微少，如果聽聞此經典，功德則廣大。那些有資格的人，能夠聽聞這部經典，它深奧玄妙，是第一至真。已經具備條件就接受，受持、諷誦、讀誦，計算這種功德，是最上尊貴的。最殊勝的功德是這樣，常住在法中，從法中獲得滋養，而不是從衣食中。因此應當奉行，安住於法，這才是孝順，報答諸佛的恩德。』那時，世尊告訴所有在場的菩薩們：『誰能承擔守護過去、未來、現在諸佛世尊無上正真道法的重任？我滅度后，在五濁惡世（Klesha，煩惱；Kashaya，濁）的喧囂擾攘中，能夠傳揚此經，使其廣為流佈，使正法得以長久住世？』當時，在場的六萬億垓（Gai，數量單位）菩薩眾，同時舉聲讚歎並說道：『世尊！我們都能夠承擔，守護如來，無數億劫，百千那術（Nayuta，數量單位）所積累的無上正真道教，在未來的世代，應當廣為宣說。又，大聖，請您加持威德，建立神力，使這部經典，在後來的末世，得以廣為流佈；使眾生能夠』

【English Translation】 English version 'If someone were to witness the lands manifested by the Buddhas of the ten directions, filled with the seven treasures, and use these treasures to offer to the Tathagata (the title of a Buddha), the Satya (Truth), the Samyak-sambuddha (the fully enlightened one), then, if someone upholds this scripture, diligently chants, recites, fully explains, proclaims it to the masses, diligently and vigorously receives the true Dharma, keeps it in mind and practices it without violating the teachings of the Three Jewels (Buddha, Dharma, Sangha), such a practitioner's merit will surpass the former, immeasurable.' At that time, after the World Honored One spoke this meaning, he sighed and spoke this verse: 'With my Buddha eye, I see the Buddha lands, the Tathagatas, like piles of purple gold. Using these to make offerings to the Tathagata, the merit is still small, but if one hears this scripture, the merit is vast. Those who are qualified, can hear this scripture, it is profound and mysterious, the first and foremost truth. Having the conditions, they accept it, uphold, chant, and recite it, calculating this merit, it is the most supreme and honored. The most excellent merit is like this, abiding in the Dharma, nourished by the Dharma, not by clothing and food. Therefore, one should uphold, abide in the Dharma, this is filial piety, repaying the kindness of all Buddhas.' At that time, the World Honored One told all the assembled Bodhisattvas: 'Who can bear the responsibility of protecting the unsurpassed true Dharma of the past, future, and present Buddhas? After my Parinirvana (passing away), in the tumultuous and chaotic world of the five turbidities (Klesha, Kashaya), who can transmit this scripture, so that it may be widely disseminated, and the true Dharma may abide for a long time?' At that time, the assembly of sixty billion nayutas (Nayuta, a unit of number) of Bodhisattvas, simultaneously raised their voices in praise and said: 'World Honored One! We are all capable of bearing the responsibility, protecting the Tathagata, the unsurpassed true Dharma accumulated over countless eons, hundreds of thousands of nayutas, in the future generations, we shall widely proclaim it. Moreover, Great Sage, please add your majestic power, establish your divine virtue, so that this scripture, in the later degenerate age, may be widely disseminated; so that sentient beings may'

咸共奉命，　　宣令人民，　得殖德本；　　已積德者，　　耳得逮聞。」

於時世尊即嘆頌曰：

「正覺言至誠，　　住于真諦法，　以此建誠言，　　順立於斯經。　彼于無盡哀，　　而住無極慈，　演愍傷眾生，　　故建立斯經；　成就功德品，　　越諸聖慧黨，　普入諸所行，　　故建立斯經；　降伏一切魔，　　消化諸異學，　壞一切邪見，　　故建立斯經；　四王天帝釋、　　梵王演佈施，　天、龍、犍沓和，　　故建立斯經；　地神、虛空天、　　雜碎諸小天，　見佛名所建，　　當奉持此詔；　修於四梵行，　　四諦自莊嚴，　將護于所部，　　故建立斯經。　虛空無色像，　　令無色有色，　佛之所建立，　　無能動移者。」

於時四天王異口同音則于佛前以頌讚曰：

「吾等順此典，　　佛威所將護，　子孫及眷屬，　　還逮而侍衛。　若有受持者，　　精勤于道教，　我等當奉事，　　四面營翼之。」

於時天帝釋則于佛前嘆此頌曰：

「吾等報佛恩，　　當護導師法，　是神妙經者，　　行者得成佛。　我等為諸佛，　　孝順報護經，　將養如是典，　　以此奉持法。」

於時梵三缽天王則于佛前嘆此頌曰

【現代漢語翻譯】現代漢語譯本他們都奉命，向人民宣告，要培養德行的根本；已經積累德行的人，他們的耳朵能夠聽到（佛法）。這時，世尊即以偈頌讚嘆道：『正覺的言辭真實不虛，安住于真理的法則，以此建立真實的言語，順應並確立這部經典。他以無盡的悲哀，安住于無上的慈悲，爲了憐憫和傷感眾生，所以建立這部經典；成就功德的品格，超越所有聖者的智慧，普遍進入一切所行，所以建立這部經典；降伏一切魔障，消化各種異端學說，摧毀一切邪見，所以建立這部經典；四天王（四大天王，佛教的護法神）、天帝釋（帝釋天，忉利天之主）、梵王（大梵天王，色界初禪天之主）宣揚佈施，天、龍、犍沓和（香神），所以建立這部經典；地神、虛空天、各種小天神，見到佛的名號所建立的（經典），應當奉持這個教誨；修習四梵行（慈、悲、喜、舍四種無量心），以四諦（苦、集、滅、道）自我莊嚴，護持所管轄的區域，所以建立這部經典。虛空沒有形色，使沒有形色的（眾生）具有形色，佛所建立的（經典），沒有誰能夠動搖它。』這時，四天王異口同聲地在佛前以偈頌讚嘆道：『我們順從這部經典，佛的威德所護持，我們的子孫和眷屬，都將前來侍衛。如果有受持這部經典的人，精勤于佛的教誨，我們應當奉事他，從四面保護他。』這時，天帝釋在佛前讚歎這首偈頌道：『我們報答佛的恩德，應當守護導師的教法，這部神妙的經典，修行者能夠成就佛果。我們爲了諸佛，孝順地報答和守護經典，將養這部經典，以此奉持佛法。』這時，梵三缽天王在佛前讚歎這首偈頌道

【English Translation】 English version They all received the command, proclaiming to the people, to cultivate the roots of virtue; those who have accumulated virtue, their ears will be able to hear (the Dharma). At that time, the World Honored One immediately praised with a verse: 'The words of the Perfectly Awakened One are true and sincere, abiding in the law of truth, with this establishing true words, in accordance with and establishing this scripture. He dwells in endless sorrow, abiding in boundless compassion, out of pity and sadness for sentient beings, therefore establishing this scripture; Accomplishing the qualities of merit, surpassing the wisdom of all sages, universally entering all practices, therefore establishing this scripture; Subduing all demons, digesting various heterodox doctrines, destroying all wrong views, therefore establishing this scripture; The Four Heavenly Kings (Cāturmahārājika, the four guardian deities of Buddhism), Indra (Śakra, the lord of Trāyastriṃśa heaven), Brahmā (Mahābrahmā, the lord of the first dhyāna heaven in the realm of form) proclaim giving, Devas, Nāgas, Gandharvas (celestial musicians), therefore establishing this scripture; Earth deities, deities of the void, various minor deities, seeing the (scripture) established by the name of the Buddha, should uphold this teaching; Cultivating the four Brahmavihāras (the four immeasurables: loving-kindness, compassion, joy, and equanimity), adorning oneself with the Four Noble Truths (duḥkha, samudaya, nirodha, and mārga), protecting the areas under their jurisdiction, therefore establishing this scripture. The void has no form or color, making the formless (beings) have form and color, what the Buddha has established, no one can move it.' At that time, the Four Heavenly Kings, with one voice, praised in front of the Buddha with a verse: 'We follow this scripture, protected by the Buddha's majestic power, our descendants and relatives, will come to serve and guard. If there are those who uphold this scripture, diligently practicing the Buddha's teachings, we should serve them, protecting them from all four directions.' At that time, Indra praised this verse in front of the Buddha: 'We repay the Buddha's kindness, we should protect the Teacher's Dharma, this wondrous scripture, practitioners can achieve Buddhahood. For the sake of all Buddhas, we dutifully repay and protect the scriptures, nurturing this scripture, with this upholding the Dharma.' At that time, Brahmā Sahāmpati praised this verse in front of the Buddha

：

「其不習放逸，　　越度一切乘，　悉從是經生，　　深奧誼殊絕。　當舍梵天安，　　設此經所在，　故當往聽受，　　亦當隨營護。」

於時兜率天王則于佛前嘆此頌曰：

「其一生補處，　　從兜率天下，　便當奉持此，　　佛所說經典。　世尊！我堪任，　　棄捐天安樂，　游住閻浮提，　　聽說此經典。」

於時魔子導師則于佛前嘆此頌曰：

「以畢魔罪業，　　不復從害教，　其受持此經，　　識誼而奉行。　我當擁護此，　　如來之經典，　令興其精進，　　普使具足獲。」

於時魔波旬於世尊前嘆此頌曰：

「吾于眾生類，　　不復為敗亂。　其有受持此，　　攝壞眾欲塵，　諸魔不得便；　　說此經典者，　諸佛所建立，　　吾當將護之。」

於是須深天子於世尊前嘆此頌曰：

「諸佛之正道，　　此經悉演說，　若有持斯經，　　則奉一切佛。　我當執此典，　　為億數天贊，　勸助發道意，　　聞者則遵行。」

於是彌勒菩薩於世尊前嘆此頌曰：

「若有志、有道，　　其慈不須屬，　擁護一切法，　　自出意佈施。　吾詣兜率天，　　佛之所建立，　如是正像經，　　當令普流佈。」

於是耆

【現代漢語翻譯】現代漢語譯本那些不放縱懈怠的人，超越了一切乘（Yana，佛教的修行方法），都從這部經中產生，其深奧的意義殊勝無比。應當捨棄梵天（Brahma，印度教的創造神）的安樂，如果這部經所在之處，就應當前往聽受，也應當隨力維護。這時，兜率天王（Tusita Heaven King，欲界天之一）在佛前讚歎這首偈頌說：『那一生補處（Ekajati-pratibaddha，指下一生將成佛的菩薩），從兜率天（Tusita Heaven）降生，就應當奉持這部佛所說的經典。世尊！我能夠捨棄天上的安樂，遊歷居住在閻浮提（Jambudvipa，人類居住的世界），聽聞這部經典。』這時，魔子導師在佛前讚歎這首偈頌說：『因為已經結束了魔的罪業，不再受害人的教唆，那些受持這部經的人，理解其意義並奉行。我應當擁護這部如來的經典，使它興盛精進，普遍使眾生都能夠圓滿獲得。』這時，魔波旬（Mara Papiyas，欲界第六天的魔王）在世尊前讚歎這首偈頌說：『我對於眾生，不再製造敗壞和混亂。那些受持這部經的人，能夠攝取和摧毀各種慾望的塵垢，各種魔都無法得逞；宣說這部經典的人，是諸佛所建立的，我應當守護他們。』於是，須深天子（Sushama Deva，天神名）在世尊前讚歎這首偈頌說：『諸佛的正道，這部經都詳細地演說了，如果有受持這部經的人，就是奉事一切佛。我應當執持這部經典，為億萬天人所讚歎，勸助他們發起道心，聽聞的人就應當遵行。』於是，彌勒菩薩（Maitreya Bodhisattva，未來佛）在世尊前讚歎這首偈頌說：『如果有志向、有道行的人，他的慈悲心不需要依附於任何事物，他會擁護一切法，自發地佈施。我將前往兜率天，那是佛所建立的地方，像這樣的正法和像法之經，應當使它普遍流佈。』於是，耆

【English Translation】 English version Those who do not indulge in negligence, transcend all Yanas (vehicles, Buddhist paths of practice), all arise from this sutra, its profound meaning is exceptionally superior. One should abandon the peace of Brahma (Hindu creator god), and if this sutra is located, one should go to listen and receive it, and also protect it to the best of one's ability. At that time, the Tusita Heaven King (one of the heavens in the desire realm) praised this verse before the Buddha, saying: 'That one who is bound to one more birth (Ekajati-pratibaddha, a Bodhisattva who will become a Buddha in the next life), descending from Tusita Heaven, should uphold this sutra spoken by the Buddha. World Honored One! I am capable of abandoning the peace of the heavens, traveling and dwelling in Jambudvipa (the human world), to hear this sutra.' At that time, the guide of the demon's sons praised this verse before the Buddha, saying: 'Because the demon's karmic offenses have been completed, no longer being instigated by harmful teachings, those who uphold this sutra, understand its meaning and practice it. I shall protect this sutra of the Tathagata (Buddha), causing it to flourish with diligence, universally enabling all beings to fully attain it.' At that time, Mara Papiyas (the demon king of the sixth heaven of the desire realm) praised this verse before the World Honored One, saying: 'I will no longer create ruin and chaos for sentient beings. Those who uphold this sutra can gather and destroy the dust of various desires, Various demons will not be able to take advantage; those who expound this sutra are established by all Buddhas, I shall protect them.' Then, Sushama Deva (a celestial being) praised this verse before the World Honored One, saying: 'The right path of all Buddhas, this sutra explains in detail, if there are those who uphold this sutra, they are serving all Buddhas. I shall hold this sutra, praised by billions of celestial beings, encouraging them to arouse the aspiration for the path, those who hear it should follow it.' Then, Maitreya Bodhisattva (the future Buddha) praised this verse before the World Honored One, saying: 'If there are those with aspiration and practice, their compassion does not need to be attached to anything, they will protect all dharmas, and give freely of their own accord. I will go to Tusita Heaven, the place established by the Buddha, such sutras of the Dharma and the semblance of the Dharma, should be made to spread universally.' Then, the elder

年大迦葉於世尊前嘆此頌曰：

「吾等慧薄少，　　聲聞之所說，　當任其勢力，　　執持世尊法。　若有受持此，　　當往侍衛之，　堪以宣辯才，　　贊之為善哉。」

於時舍利弗於世尊前嘆此頌曰：

「法猶如虛空，　　世護之所說，　吾當將養之，　　奉敬斯正典。　若所在方面，　　奉持如是經，　住在於後世，　　將念一切族。」

於時耆年大目犍連於世尊前嘆此頌曰：

「世尊今現在，　　清凈諸眾生，　以持此經典，　　察誼觀奉行。　于百千劫中，　　終不歸惡趣，　已授于佛決，　　得為法王子。」

於是賢者阿難於世尊前嘆此頌曰：

「我面于佛前，　　聞無數千經，　從本未曾更，　　聞如是比經。　今已遇此典，　　親從聖咨受，　當令普流佈，　　為求佛道者。」

爾時，世尊咨嗟釋梵護世四天及諸天子、菩薩、聲聞：「善哉善哉！仁等正士！汝等乃能擁護正法，又如是比演師子吼。今我重囑于正士等慇勤委累。其有眾人志於大乘未得法忍，若遇如此建立經典受諷、誦讀，常與如來而面相見，如是不久當得其決，成於無上正真之道；若聲聞學受佛此經，當於彌勒如來至真第一會數；若緣覺乘以此經典持諷、誦讀，吾滅度后雖

【現代漢語翻譯】現代漢語譯本年長的大迦葉（Mahākāśyapa）在世尊（Buddha）面前感嘆道：『我們智慧淺薄，作為聲聞（Śrāvaka）所說，應當盡力，執持世尊的法。若有人受持此法，應當前往侍奉守護，能夠運用辯才，讚歎這是善事。』當時，舍利弗（Śāriputra）在世尊面前感嘆道：『法猶如虛空，是世間守護者（世尊）所說，我應當將養它，恭敬奉行這正典。若在任何地方，奉持這樣的經典，住於後世，將憶念一切族群。』當時，年長的大目犍連（Mahāmaudgalyāyana）在世尊面前感嘆道：『世尊現在，清凈一切眾生，通過持此經典，觀察其意義並奉行。在百千劫中，終不墮入惡趣，已得到佛的授記，成為法王子。』於是，賢者阿難（Ānanda）在世尊面前感嘆道：『我面對佛陀，聽聞無數千經，從始至終未曾聽聞過如此的經典。如今已遇到此經典，親自從聖者那裡接受教誨，應當令其廣泛流傳，爲了追求佛道的人。』這時，世尊讚歎釋梵（Śakra）護世四天王（Caturmahārājakāyikas）及諸天子、菩薩、聲聞：『善哉善哉！你們這些正士！你們能夠擁護正法，又如此這般地演說獅子吼。現在我再次囑託各位正士，慇勤地委任你們。那些志向大乘卻未得法忍的人，如果遇到如此建立的經典，受持諷誦，常常與如來面對面相見，這樣不久就能得到授記，成就無上正真之道；如果聲聞乘學者受持佛的這部經典，當在彌勒（Maitreya）如來至真第一會中；如果緣覺乘（Pratyekabuddha）以此經典持誦，我滅度后雖然

【English Translation】 English version The elder Mahākāśyapa, in front of the World Honored One (Buddha), exclaimed this verse: 'We are of meager wisdom, what is spoken by the Śrāvakas (Disciples), we should exert our strength, upholding the Dharma of the World Honored One. If there are those who receive and uphold this, they should go to serve and protect it, able to use eloquence, praising it as good.' At that time, Śāriputra, in front of the World Honored One, exclaimed this verse: 'The Dharma is like the void, spoken by the protector of the world (Buddha), I shall nurture it, respectfully upholding this sacred scripture. Wherever it may be, upholding such a scripture, dwelling in future generations, it will remember all clans.' At that time, the elder Mahāmaudgalyāyana, in front of the World Honored One, exclaimed this verse: 'The World Honored One is now present, purifying all beings, by holding this scripture, observing its meaning and practicing it. In hundreds of thousands of kalpas, they will never fall into evil realms, having received the Buddha's prediction, they will become princes of the Dharma.' Then, the venerable Ānanda, in front of the World Honored One, exclaimed this verse: 'I, facing the Buddha, have heard countless thousands of scriptures, from the beginning I have never heard a scripture like this. Now having encountered this scripture, personally receiving teachings from the sage, I shall cause it to spread widely, for those who seek the path of the Buddha.' At this time, the World Honored One praised Śakra, the Four Heavenly Kings (Caturmahārājakāyikas) who protect the world, and all the Devas, Bodhisattvas, and Śrāvakas: 'Excellent, excellent! You righteous ones! You are able to protect the true Dharma, and also proclaim the lion's roar in this way. Now I again entrust to you righteous ones, earnestly entrusting you. Those who aspire to the Mahāyāna but have not attained the forbearance of the Dharma, if they encounter such established scriptures, receiving and reciting them, they will often see the Tathāgata face to face, and soon they will receive the prediction, achieving the unsurpassed true path; if the Śrāvakayāna (Vehicle of Disciples) learners receive and uphold this scripture of the Buddha, they will be in the first assembly of the true Maitreya Tathāgata; if the Pratyekabuddhayāna (Vehicle of Solitary Buddhas) uphold and recite this scripture, although after my Parinirvana'

無所聞成緣覺道。」

佛說於此總𠢕王菩薩所問經典義時，無央數人皆發無上正真道意，不可計會諸菩薩眾立不退轉地，不可稱載諸菩薩等逮得無所從生法忍。無限世界六反震動，其大光明普遍十方，天雨眾華。

其於十方來會菩薩啟供養佛，奉敬正典普及一切寶嚴高座，化作寶華而俱舉聲宣暢功德：「吾等善利獲無極慶，身自親近得至於此，逮聞如是決疑經典，當令世尊釋迦文尼延命久壽長存於世，使此經典在閻浮提永普流佈。其比丘、比丘尼、童士、童女受持如此比像經者，是等亦令當蒙擁護，亦使長壽，常以弘恩加益眾生悉緣得度。」

大哀經囑累品第二十八

於是總𠢕王菩薩前白佛言：「至未曾有。世尊善分別說此經典義，所演微妙其辭粲麗，菩薩元首所當行者，降制一切諸魔異學，方便隨時導御諸典，而復悅可得眾生心，出生一切諸乘之行，悉入如來無極功勛，親具諸愿顯現大道。是經典者所名為何？云何奉行？」

佛告總𠢕王菩薩：「是經號『如來大哀』，佛所宣教當奉持之，聞如來善莂未曾虛妄當奉持之。」

佛說如是，總𠢕王菩薩、十方世界來會開士、諸大弟子、釋梵四王、天、龍、鬼神、犍沓和、阿須倫、迦留羅、真陀羅、摩睺勒、比丘、比丘尼、童士、童

【現代漢語翻譯】現代漢語譯本：『不通過聽聞而成就緣覺之道。』佛陀在宣講總𠢕王菩薩（Sarvasattvapriyadarśana，一切眾生喜見）所問的這部經典時，無數的人都發起了無上正等正覺之心，不可計數的菩薩眾達到了不退轉的境界，不可稱量的菩薩們獲得了無生法忍。無數的世界發生了六種震動，巨大的光明普照十方，天空中降下了各種鮮花。從十方前來集會的菩薩們開始供養佛陀，恭敬地奉上正法經典，並普遍裝飾寶座，化作寶花，一同高聲宣揚功德：『我們有幸獲得了無上的慶幸，親自來到這裡，聽聞了如此決疑的經典，應當使世尊釋迦牟尼（Śākyamuni）延年益壽，長久住世，使這部經典在閻浮提（Jambudvīpa，我們所居住的這個世界）永遠流傳。那些受持這部《比像經》的比丘、比丘尼、童男、童女，也應當得到護佑，也應當長壽，常常以弘大的恩德加持眾生，使他們都能因此得度。』《大哀經》囑累品第二十八這時，總𠢕王菩薩上前對佛說：『真是前所未有。世尊善於分別解說這部經典的意義，所闡述的微妙道理，辭藻華麗，是菩薩首領應當修行的，降伏一切魔和外道，方便地隨時引導各種經典，又能使眾生心悅誠服，生出一切乘的修行，都進入如來無上的功德，親自具足各種願望，顯現大道。這部經典的名字是什麼？應當如何奉行？』佛陀告訴總𠢕王菩薩：『這部經名為《如來大哀》，佛所宣說的教誨應當奉持，聽聞如來善巧的教誨，沒有虛妄，應當奉持。』佛陀說完這些話，總𠢕王菩薩、從十方世界前來集會的開士、各位大弟子、釋提桓因（Śakra devānām indra，帝釋天）、梵天（Brahmā）、四大天王、天、龍、鬼神、犍闥婆（Gandharva，天上的樂神）、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，天上的歌神）、摩睺羅伽（Mahoraga，大蟒神）、比丘、比丘尼、童男、童女等

【English Translation】 English version: 'achieving Pratyekabuddha enlightenment without hearing.' When the Buddha was explaining the meaning of the scripture questioned by Bodhisattva Sarvasattvapriyadarśana (the one who is loved by all beings), countless people all generated the intention for Anuttara-samyak-sambodhi (supreme perfect enlightenment), immeasurable Bodhisattvas reached the stage of non-retrogression, and incalculable Bodhisattvas attained the Dharma-kṣānti (acceptance of the non-arising of all dharmas). Infinite worlds shook in six ways, great light illuminated the ten directions, and heavenly flowers rained down. Bodhisattvas who had gathered from the ten directions began to make offerings to the Buddha, respectfully presenting the true Dharma scriptures, and universally adorned the jeweled seats, transforming into jeweled flowers, and together proclaimed the merits: 'We are fortunate to have obtained immeasurable joy, having personally come here and heard such a scripture that resolves doubts. We should cause the World Honored One, Śākyamuni, to live long and remain in the world, and cause this scripture to be forever propagated in Jambudvīpa (the world we inhabit). Those Bhikṣus, Bhikṣuṇīs, boys, and girls who uphold this scripture of simile should also be protected, should also live long, and should always use great grace to bless all beings, so that they may all be liberated.' The Great Compassion Sutra, Chapter 28 on Entrustment At this time, Bodhisattva Sarvasattvapriyadarśana stepped forward and said to the Buddha: 'This is truly unprecedented. The World Honored One is skilled in explaining the meaning of this scripture, the subtle principles expounded are eloquent, it is what the leaders of Bodhisattvas should practice, subduing all demons and heretics, skillfully guiding various scriptures at all times, and also pleasing the minds of sentient beings, giving rise to the practice of all vehicles, all entering the immeasurable merits of the Tathagata, personally fulfilling all vows, and revealing the great path. What is the name of this scripture? How should it be practiced?' The Buddha told Bodhisattva Sarvasattvapriyadarśana: 'This scripture is named 「The Great Compassion of the Tathagata.」 The teachings proclaimed by the Buddha should be upheld. Hearing the skillful teachings of the Tathagata, which are never false, should be upheld.' After the Buddha spoke these words, Bodhisattva Sarvasattvapriyadarśana, the enlightened ones who had gathered from the ten directions, all the great disciples, Śakra devānām indra (Indra, the king of gods), Brahmā, the Four Heavenly Kings, gods, dragons, ghosts, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), Bhikṣus, Bhikṣuṇīs, boys, and girls, etc.

女，一切眾會諸天世人，聞佛所說莫不歡喜。

大哀經卷第八

【現代漢語翻譯】現代漢語譯本：女士們，先生們，所有集會的大眾、諸天以及世人，聽聞佛陀所說，無不歡喜。《大哀經》第八卷

【English Translation】 English version: Ladies and gentlemen, all the assembled masses, gods, and people of the world, upon hearing what the Buddha said, were all delighted. The Great Compassion Sutra, Volume Eight