T13n0399_寶女所問經
大正藏第 13 冊 No. 0399 寶女所問經
No. 399 [No. 397(3)]
寶女所問經卷第一
西晉月支三藏竺法護譯
問慧品第一
聞如是：
一時，佛游于如來寶凈高座，則為如來之所建立，積無極德已為莊嚴，所游道場佛慧報應，蠲除所行升菩薩宮，講無量頌如來所嘆，顯立威變聖導無礙，普有所入志存微妙，誘進權行等過去慧。于當來劫，弘大究竟其德無量，順平等覺善轉法輪，無限之首諦分別慧，於一切法而得自在，悉睹眾生心之諸根，度于彼岸曉了方便，斷除諸著邪業之行，為造佛事，莫不篤信化令寂定。與大比丘俱六百萬，其心調和，消除掛礙塵勞之慾，乃為如來法王之子。修深妙法興發道化，無有顛倒威儀顯曜，成就聖路為大眾祐，如來安詳獲善究竟。
復與菩薩大聖眾俱，無量無限不可思惟，浩浩大會行無所拘，諸菩薩等斯須之間，尋能超越無量佛國，便設權宜供養奉事，十方如來有所咨啟，聽受經典不以厭倦。而常精勤勸化眾生，智慧善權以用超殊，至於彼岸得度無極，而以建立無礙脫門，便得超越一切眾想望報羅網，近一切智諸通之慧。
其名曰：明天菩薩、選游步菩薩、擇戰鬥菩薩、照明藏菩薩、蠲慢意
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在如來寶凈高座上游化，此座是如來所建立，以無量功德莊嚴而成。佛陀所游化的道場，是佛陀智慧的報應，能清除一切障礙，升入菩薩的宮殿。佛陀宣講無量讚頌，為如來所讚歎，顯現威神變化，聖道無礙，普遍進入微妙境界，引導眾生修行，等同過去諸佛的智慧。在未來劫中，佛陀將弘揚廣大究竟的功德，其量無邊，順應平等覺悟，善於轉動法輪，以無限的智慧分別真諦，於一切法中得自在，悉知眾生心之諸根，度脫彼岸，明瞭方便，斷除一切執著和邪惡的行為，致力於成就佛事，無不以篤信之心教化眾生，令其寂靜安定。與六百萬大比丘一同，他們內心調和，消除掛礙，斷除塵勞之慾，是如來法王之子。他們修習深妙之法，興發道化，沒有顛倒，威儀顯耀，成就聖道，為大眾所依怙，如來安詳，獲得善的究竟。 又與無量無數不可思議的菩薩大聖眾一同，浩浩蕩蕩的大會，行無所拘。諸菩薩等在須臾之間，就能超越無量佛國，便以權宜之計供養奉事，向十方如來請教，聽受經典而不厭倦。他們常精勤勸化眾生，以智慧善巧方便超度眾生，到達彼岸，獲得無極的解脫，建立無礙的解脫之門，便能超越一切眾生的妄想和報應羅網，接近一切智和諸通的智慧。 他們的名字是：明天菩薩（明瞭天道之菩薩）、選游步菩薩（選擇游化之菩薩）、擇戰鬥菩薩（選擇戰鬥煩惱之菩薩）、照明藏菩薩（以光明照耀法藏之菩薩）、蠲慢意（去除驕慢之意）
【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling on the jeweled and pure high seat of the Tathagata, which was established by the Tathagata, adorned with immeasurable merits. The place where the Buddha dwelt was the fruition of the Buddha's wisdom, capable of removing all obstacles, ascending to the palace of the Bodhisattvas. The Buddha expounded countless verses, praised by the Tathagatas, manifesting majestic transformations, the holy path unobstructed, universally entering subtle realms, guiding beings to practice, equal to the wisdom of past Buddhas. In future kalpas, the Buddha will propagate vast and ultimate merits, immeasurable in quantity, in accordance with equal enlightenment, skillfully turning the Dharma wheel, with infinite wisdom discerning the truth, attaining freedom in all dharmas, fully knowing the roots of all beings' minds, crossing to the other shore, understanding skillful means, cutting off all attachments and evil deeds, dedicated to accomplishing the Buddha's work, all with firm faith, transforming beings to attain tranquility. Together with six million great Bhikkhus, their minds were harmonious, eliminating hindrances, cutting off the desires of worldly defilements, they were the sons of the Dharma King, the Tathagata. They cultivated profound and subtle dharmas, promoted the path of enlightenment, without perversion, their demeanor was radiant, accomplishing the holy path, a refuge for the masses, the Tathagata was peaceful, attaining the ultimate good. Also together with countless, immeasurable, and inconceivable great Bodhisattva saints, a vast assembly, their actions were unconstrained. The Bodhisattvas, in an instant, could transcend countless Buddha lands, then with expedient means, they made offerings and served, inquired of the Tathagatas of the ten directions, listened to the scriptures without weariness. They were always diligent in persuading and transforming beings, with skillful wisdom they transcended beings, reaching the other shore, attaining immeasurable liberation, establishing the unobstructed gate of liberation, then they could transcend all beings' delusions and the net of karmic retribution, approaching the wisdom of omniscience and all the supernormal powers. Their names were: Ming Tian Bodhisattva (Bodhisattva who understands the heavenly path), Xuan You Bu Bodhisattva (Bodhisattva who chooses to travel and transform), Ze Zhan Dou Bodhisattva (Bodhisattva who chooses to fight against afflictions), Zhao Ming Zang Bodhisattva (Bodhisattva who illuminates the Dharma treasury with light), Juan Man Yi (One who removes the mind of arrogance).
菩薩、踴步菩薩、眼觀菩薩、雷音菩薩、離冥菩薩，如是等類諸菩薩眾，不可限量無邊無際不可引喻。
爾時，世尊嘆詠菩薩所生道場，其法名曰無陰蓋辭。一切菩薩徑路清凈，諸佛之法力無所畏，具足究竟聖慧之事，于諸法典而得自由總持之門，所入法印敢可遭遇決眾法門，聖通無極超入于慧，不退轉輪說不回還，諸乘平等所導無二。游無所壞一品法界，而分別說眾生心根。所入之慧獨步堅強決了諸法，滅除一切諸魔之場，已度眾患隨應順法，律化眾塵諸邪之見，入無限慧方便勸助，行無邊際咨嗟權慧，十方諸佛所共宣暢，達無希望行無掛礙無處之門，分流興隆一切諸法，決了如應而等普入，有想無想體解聖達，游于深妙緣起之事，顯明道業無極德慧，佛身口意而以莊嚴。於此三事，心行所歸智慧無盡，越諸聖諦壞聲聞乘，身心澹泊開演明哲，教化緣覺致諸通慧，導利大乘入于道品，於一切法而得信忍，宣揚如來所因興德，講說分別誦讀宣現，智慧教授開示流佈靡不周遍。
爾時，世尊講說於斯善慧法典，宣弘普誦。時，眾會中有一女人，名曰寶女，即從坐起，右手執持妙珠瓔珞，白世尊曰：「唯然，大聖！如我所言至誠不虛，設此眾會佛所說法、大士所講，吾能具足持斯經典，普於十方流佈弘廣勸無
【現代漢語翻譯】 現代漢語譯本：菩薩、踴步菩薩（以跳躍步伐行進的菩薩）、眼觀菩薩（以目光觀察眾生的菩薩）、雷音菩薩（以雷鳴般的聲音說法菩薩）、離冥菩薩（脫離黑暗的菩薩），像這樣種類的菩薩眾，數量之多，不可計數，無法比喻。 當時，世尊讚歎菩薩所生的道場，其法名為『無陰蓋辭』。一切菩薩的修行道路清凈無染，諸佛的法力無所畏懼，具足究竟的聖慧，對於一切法典都能自由運用，掌握總持之門，所入的法印能夠決斷眾生的疑惑，聖通廣大無邊，超越進入智慧的境界，不退轉于菩提之輪，所說的法義不會退還，諸乘的教法平等無二。他們遊歷于無所破壞的一品法界，分別解說眾生的心性和根器。他們所入的智慧獨步堅強，能夠決斷一切諸法，滅除一切魔障，已經度脫眾生的苦難，隨順法理，以戒律教化眾生，破除一切邪見，進入無限的智慧，方便勸導眾生，修行無邊無際，讚歎權巧的智慧，十方諸佛共同宣揚，通達無所希望的境界，修行無所掛礙，進入無處不在的法門，分流興盛一切諸法，決斷如應，平等普入，有想無想都能體解聖達，游于深妙的緣起之理，顯明道業無極的德慧，以佛的身口意來莊嚴自身。在這三方面，心行所歸，智慧無盡，超越諸聖諦，破除聲聞乘的執著，身心澹泊，開演明哲的道理，教化緣覺，使他們獲得通慧，引導大乘，進入菩提道品，對於一切法都能信受忍可，宣揚如來所修的功德，講說分別，誦讀宣示，智慧的教授開示流佈，無不周遍。 當時，世尊講說這部善慧法典，宣揚普誦。這時，眾會中有一位名叫寶女的女人，即從座位上站起來，右手拿著妙珠瓔珞，對世尊說：『唯然，大聖！如我所說至誠不虛，假設這次法會佛所說的法、大士所講的法，我都能具足受持這部經典，普遍在十方流佈弘揚，勸勉無量眾生。』
【English Translation】 English version: Bodhisattvas, 'Yongbu' Bodhisattvas (Bodhisattvas who advance with leaping steps), 'Eye-Observing' Bodhisattvas (Bodhisattvas who observe beings with their eyes), 'Thunder-Sound' Bodhisattvas (Bodhisattvas who preach with a thunderous voice), 'Leaving-Darkness' Bodhisattvas (Bodhisattvas who have left darkness), such kinds of Bodhisattva assemblies are countless, boundless, and beyond comparison. At that time, the World Honored One praised the Bodhisattvas' place of enlightenment, whose Dharma was named 'Unobstructed Words'. All Bodhisattvas' paths of practice are pure and undefiled, the Buddhas' Dharma power is fearless, they possess ultimate sacred wisdom, they can freely use all Dharma scriptures, grasp the gate of total retention, the Dharma seals they enter can resolve the doubts of beings, their sacred powers are vast and boundless, they transcend into the realm of wisdom, they do not regress from the wheel of Bodhi, the Dharma they speak does not return, the teachings of all vehicles are equal and without duality. They travel in the indestructible realm of the one Dharma, explaining the minds and capacities of beings. The wisdom they enter is uniquely strong, able to resolve all Dharmas, eliminate all demonic obstacles, they have already crossed over the sufferings of beings, follow the Dharma, use precepts to teach beings, break all wrong views, enter infinite wisdom, skillfully encourage beings, practice boundlessly, praise skillful wisdom, the Buddhas of the ten directions jointly proclaim, they understand the realm of no hope, practice without hindrance, enter the omnipresent Dharma gate, spread and flourish all Dharmas, resolve accordingly, equally and universally enter, whether with thought or without thought, they can understand and attain sacredness, travel in the profound principle of dependent origination, manifest the boundless virtue of the path, adorn themselves with the Buddha's body, speech, and mind. In these three aspects, the mind's practice returns, wisdom is endless, they transcend all sacred truths, break the attachment of the Hearer Vehicle, their bodies and minds are tranquil, they expound the principles of wisdom, teach the Pratyekabuddhas, enabling them to attain wisdom, guide the Mahayana, enter the path of Bodhi, they can believe and accept all Dharmas, proclaim the merits cultivated by the Tathagata, explain and differentiate, recite and proclaim, the teaching and instruction of wisdom spread everywhere. At that time, the World Honored One was explaining this scripture of good wisdom, proclaiming and reciting it universally. Then, in the assembly, there was a woman named 'Jewel Woman', who immediately rose from her seat, holding a wonderful pearl necklace in her right hand, and said to the World Honored One: 'Yes, Great Sage! What I say is sincere and true, if in this assembly the Dharma spoken by the Buddha and the Dharma explained by the great Bodhisattvas, I can fully uphold this scripture, universally spread and promote it in the ten directions, and encourage countless beings.'
量人，於此法寶建立無上正真之道。如是所誓不改易者，如來威神使斯貫珠顯示聖旨。」
於時世尊因眾現變，令諸菩薩皆于其上，化成棚閣珠交露帳：「斯諸正士！然後來世成正覺時，如其佛土微妙嚴凈，佛道場樹當使於今現此瑞應，眾寶棚閣珠交露帳，令斯會者睹其嚴凈悉皆悅豫。」
於時寶女前詣佛所則散珠瓔，散珠瓔已，佛之威神寶女之德誓願至誠，在於佛上及諸菩薩上虛空中，化成棚閣，珠交露帳，壁方弘廣。若干種變奇特殊妙，周匝平等莊嚴校飾，分佈安處正無傾斜。
時，諸菩薩各心念言：「如我等身，本往古時志所誓願，當令吾等佛土嚴凈，道場覺樹亦復如是！」斯諸菩薩如心所念，各各自見交露棚閣。適睹此已怪未曾有，前白佛言：「甚為難及，天中之天！其寶女者所建立力，能為我等顯現瑞應。無央數劫所發志願，今此寶女！一心念頃悉令現矣！」
世尊告曰：「如是，正士！如汝所言。寶女發意如志所建，行道以來，於六十二百千億垓諸佛之所殖眾德本，乃致若茲至誠所建真實誓願。以是之故，今斯寶女如其所誓，被德之鎧，尋使成立諸正士等。
「又寶女者，設欲志願，於斯三千大千世界普雨天華悉令周滿。則如所言，輒雨名香、搗香、澤香、雜香、衣服、
【現代漢語翻譯】 現代漢語譯本：佛陀衡量眾人，在此法寶中建立無上正真之道。如此所立誓願不改變，如來的威神之力使這貫穿的珠子顯示聖旨。 當時，世尊爲了大眾顯現變化，讓所有菩薩都在其上，化成棚閣，珠子交錯的露帳：『各位正士！當未來世成正覺時，如同其佛土的微妙莊嚴清凈，佛道場樹應當使現在顯現這種瑞應，眾寶棚閣，珠子交錯的露帳，讓在場的人看到其莊嚴清凈，都感到喜悅。』 當時，寶女走到佛陀面前，散佈珠瓔。散佈珠瓔后，佛陀的威神之力，寶女的德行和至誠的誓願，在佛陀和諸菩薩上方的虛空中，化成棚閣，珠子交錯的露帳，墻壁寬廣。各種變化奇特微妙，周匝平等莊嚴裝飾，分佈安放端正沒有傾斜。 當時，諸位菩薩各自心中想：『如同我們自身，在過去久遠時所立下的誓願，應當使我們的佛土莊嚴清凈，道場覺樹也應當如此！』這些菩薩如心中所想，各自都看到交錯的露帳棚閣。剛看到這些，感到驚奇前所未有，向前稟告佛陀說：『真是難以企及，天中之天！這位寶女所建立的力量，能為我們顯現瑞應。無數劫所發下的志願，現在這位寶女！在一心念頃就全部顯現了！』 世尊告訴他們說：『是的，正士！正如你們所說。寶女發心如她所立下的志願，修行以來，在六十二百千億垓諸佛之處種下眾多德本，才達到如此至誠所建立的真實誓願。因此，現在這位寶女如她所立下的誓願，披上功德的鎧甲，隨即成就了各位正士。』 『還有，寶女如果想要發願，在這三千大千世界普遍降下天花，使其全部充滿。那麼如她所說，就會降下名香、搗香、澤香、雜香、衣服、』
【English Translation】 English version: The Buddha measured the people, establishing the unsurpassed true path within this Dharma treasure. Such vows made are unchangeable, the Buddha's majestic power causes these strung pearls to reveal the holy decree. At that time, the World Honored One manifested transformations for the assembly, causing all Bodhisattvas to be above it, transforming into pavilions and pearl-interlaced canopies: 'These noble ones! When the future world achieves perfect enlightenment, just as the subtle and pure adornments of their Buddha lands, the Bodhi tree of the Buddha's place of enlightenment should now manifest such auspicious signs, pavilions of various treasures, pearl-interlaced canopies, so that those present may witness its pure adornments and all feel joy.' At that time, the Jewel Maiden approached the Buddha and scattered pearl necklaces. After scattering the pearl necklaces, the Buddha's majestic power, the Jewel Maiden's virtue, and her sincere vows, in the empty space above the Buddha and the Bodhisattvas, transformed into pavilions, pearl-interlaced canopies, with walls wide and vast. Various transformations were unique and subtle, adorned equally all around, distributed and placed upright without any slant. At that time, each Bodhisattva thought in their hearts: 'Just like our own bodies, the vows we made in the ancient past, we should make our Buddha lands pure and adorned, and the Bodhi tree of the place of enlightenment should also be like this!' These Bodhisattvas, as they thought in their hearts, each saw the interlaced canopies and pavilions. Having just seen this, they were amazed as it was unprecedented, and they reported to the Buddha, saying: 'It is truly difficult to reach, O Lord of the Heavens! The power established by this Jewel Maiden is able to manifest auspicious signs for us. The vows made over countless eons, now this Jewel Maiden! In a single moment of thought, she has caused them all to appear!' The World Honored One told them: 'Yes, noble ones! Just as you have said. The Jewel Maiden's intention is as the vows she has established, since she began practicing the path, she has planted many roots of virtue in the presence of sixty-two hundred thousand billion nayuta Buddhas, and thus has achieved such sincere and true vows. Therefore, now this Jewel Maiden, as she has vowed, dons the armor of virtue, and immediately accomplishes it for all of you noble ones.' 'Furthermore, if the Jewel Maiden wishes to vow, to universally rain down heavenly flowers throughout this three thousand great thousand world, causing it to be completely filled. Then, as she has said, there will be rain of fragrant incense, pounded incense, marsh incense, mixed incense, clothing,'
膳饌。設復欲令幢蓋繒幡，自然莊飾周遍虛空，尋如意成。若復欲令天地水災自然興者、若復火災，則如所言便有水災、自然火災；設復欲令水災火災蠲除還復，如其所言悉能致之。設欲令此一切眾會，悉自然變形體被服如轉輪王，尋悉能成。為四天王形體被服，天帝形像、梵天顏貌、大神妙姿容之像，比丘、比丘尼、清信士、清信女色像顏貌，則如所言悉能成之。正使欲令變怪現化億百千魔，一一魔者手各執持百種刀杖，令此眾魔堅住不動不設刀杖，悉使化成若干品種諸珠瓔珞、須縵眾華、思夷之華，皆輒如言。若復欲令玄絕曠野，自然變有飲食衣被，為大城郭，十八億家游居其中，如其所言皆能致之。三千世界所有形像，欲令顏貌皆成如來，尋輒如志。若復欲令一切眾會處在虛空，悉當如言。
「諸族姓子！斯寶女身，欲令無量無限無有邊際佛之境界，諸佛世尊所說經典，于虛空中皆為通達，具足眾備普聞音聲，如佛所言無有缺減，十方佛辭亦女所說但能宣暢。」
於是寶女立愿之力神足變化，普示現之如此色像，則于佛前說是頌曰：
「以寶為業， 執妙聖珍； 演說豪尊， 無量道德。 則以蠲除， 塵欲瞋結； 乃布惠施， 七覺之寶。 以寶光明， 照眾窈冥； 若
【現代漢語翻譯】 現代漢語譯本 食物。假設（她）又想讓幢、蓋、絲綢幡旗，自然地裝飾遍佈虛空，立刻就能如意成就。如果又想讓天地間發生水災，或者發生火災，那麼就像她所說的那樣，就會有水災、自然的火災；假設又想讓水災火災消除恢復原狀，也都能像她所說的那樣做到。假設想讓這裡所有集會的人，都自然地改變形體和服飾，如同轉輪王（擁有統治世界的理想君主）一樣，立刻就能實現。或者變成四天王（佛教的護法神）的形體和服飾，天帝（帝釋天，眾神之王）的形象，梵天（色界天的最高神）的容貌，大神（具有大神通的神）的奇妙姿態，比丘（出家男眾）、比丘尼（出家女眾）、清信士（在家男居士）、清信女（在家女居士）的形象和容貌，都能像她所說的那樣實現。即使想讓變化怪異的景象顯現，億百千的魔，每一個魔都手持百種刀杖，讓這些魔固定不動，不使用刀杖，全部變化成各種各樣的珠寶瓔珞、須曼花（一種白色香花）、思夷花（一種香花），都能像她所說的那樣。如果又想讓荒涼的曠野，自然地出現飲食和衣服，變成巨大的城郭，有十八億戶人家居住其中，也都能像她所說的那樣做到。三千世界（佛教宇宙觀中的一個大千世界）所有形像，想讓容貌都變成如來（佛的稱號）一樣，立刻就能如願。如果又想讓所有集會的人都處在虛空中，也都能像她所說的那樣實現。 『各位族姓之子！這位寶女的身軀，想要讓無量無邊沒有邊際的佛的境界，諸佛世尊所說的經典，在虛空中都能通達，具備各種條件，普遍聽到聲音，就像佛所說的那樣沒有缺失，十方諸佛所說的話，也都能由她來說，並且能夠宣揚暢達。』 於是寶女憑藉立下的誓願之力和神通變化，普遍示現出這樣的形象，然後在佛前說了這首偈頌： 『以寶為事業，執持奇妙聖物；演說尊貴，無量功德。以此來消除，塵世的慾望和嗔恨的糾結；於是佈施恩惠，七覺支（佛教修行的七個要素）的珍寶。以寶的光明，照亮眾生的黑暗；如果』
【English Translation】 English version Food. Suppose (she) also wants to make banners, canopies, and silk flags naturally decorate and fill the void, it will immediately be accomplished as desired. If she also wants to cause water disasters or fire disasters in the world, then as she says, there will be water disasters and natural fire disasters; if she wants to eliminate the water and fire disasters and restore the original state, she can also do it as she says. Suppose she wants all the people gathered here to naturally change their forms and clothing, like a Chakravartin (an ideal monarch who rules the world), it can be achieved immediately. Or transform into the forms and clothing of the Four Heavenly Kings (Buddhist guardian deities), the image of the Heavenly Emperor (Indra, king of the gods), the appearance of Brahma (the highest god of the Form Realm), the wonderful posture of a great deity (a deity with great supernatural powers), the images and appearances of Bhikkhus (ordained monks), Bhikkhunis (ordained nuns), Upasakas (lay male devotees), and Upasikas (lay female devotees), all can be achieved as she says. Even if she wants to manifest strange and bizarre scenes, with hundreds of thousands of demons, each demon holding hundreds of kinds of knives and staffs, she can make these demons stand still, not using their weapons, and transform them all into various kinds of jeweled ornaments, Sumana flowers (a kind of white fragrant flower), and Siyi flowers (a kind of fragrant flower), all as she says. If she wants to transform a desolate wilderness into a place with food and clothing, into a huge city with eighteen billion households living in it, she can also do it as she says. All the forms in the three thousand worlds (a great chiliocosm in Buddhist cosmology), if she wants their appearances to become like a Tathagata (an epithet of the Buddha), it will immediately be as desired. If she wants all the people gathered to be in the void, it will also be as she says. 『O sons of noble families! This precious woman's body, if she wants the immeasurable, boundless, and limitless realm of the Buddha, the scriptures spoken by all the Buddhas, the World Honored Ones, to be understood in the void, to be fully equipped, to universally hear the sounds, just as the Buddha said without any deficiency, and the words of the Buddhas of the ten directions, can also be spoken by her, and she can proclaim them clearly.』 Then, the precious woman, relying on the power of her vows and her supernatural transformations, universally manifested such forms, and then spoke this verse before the Buddha: 『Using treasures as her work, holding wonderful sacred objects; proclaiming the honorable, immeasurable merits. With this, she eliminates the entanglements of worldly desires and anger; thus, she bestows grace, the treasures of the seven factors of enlightenment (seven elements of Buddhist practice). With the light of treasures, she illuminates the darkness of beings; if』
干品類， 明月珠曜。 尊上琦珍， 寶英最勝； 今以瑰珠， 恭奉安住。 假使瑪瑙、 首藏明珠、 焰光之珠、 無垢藏珠、 日月之明， 所出光暉； 蒙尊所照， 而悉覆蔽。 觀能仁身， 無能限量； 所荷之祐， 致獲十力。 住立斯土， 極至上界； 觀察聖體， 轉顯加倍。 一切眾會， 各各見佛， 悉自念言： 尊在我前。 皆從方面， 悉見佛顏， 紫金縱容， 無比之貌。 正使坐時、 臥寐經行； 若復現在， 處眾會中。 言辭若嘿， 樂立禪定； 威儀無比， 聖智無限。 一一毛孔， 所演光暉； 則能普照， 一切十方。 身如蓮華， 最勝弘滿； 猶如志性， 令意寂然。 常立誠諦， 所云真實； 如口所言， 尊行相應。 曉了分別， 諸法之誼； 稽首道備， 得度彼岸。」
爾時，寶女以此頌偈贊佛德已，白世尊曰：「我身今欲咨問如來，於斯經典章品之句志所趣向；設見聽者乃當自陳。」
佛告女曰：「恣所欲問，吾當為汝分別說之令心悅豫。」
於時，寶女見佛聽之，歡喜踴躍白世尊曰：「何謂菩薩常懷至誠？云何如來為諸
【現代漢語翻譯】 現代漢語譯本 各種干品，如同明月般閃耀的珍珠。 尊貴的上師如同珍奇的寶物，寶冠上的瓔珞最為殊勝；現在用這些珍貴的珠寶， 恭敬地供奉安放。 即使是瑪瑙、首藏明珠、焰光之珠、無垢藏珠、日月的光明， 所發出的光輝；蒙受尊者所照耀，都會被完全遮蔽。 觀察能仁（釋迦牟尼佛的稱號）的身體，沒有任何事物可以比擬；所承受的庇佑， 使他獲得十力（佛的十種力量）。 站立在這片土地上，直至最上層的天界； 觀察聖者的身體，更加顯得光輝加倍。 所有集會的大眾， 各自都看見佛陀，都各自心中默唸：尊者就在我的面前。 都從各個方向，看見佛陀的容顏，紫金色的身軀， 無比莊嚴的相貌。 即使是坐著、躺著、睡覺、行走； 或者現在，處在眾人集會之中。 言語或者沉默， 樂於安住禪定；威儀無比，聖智無限。 每一個毛孔，所發出的光輝；都能普遍照耀， 一切十方世界。 身體如同蓮花，最為殊勝圓滿； 如同堅定的心性，使心意寂靜安寧。 常常保持真誠， 所說的話真實不虛；如同口中所說，尊者的行為也與之相應。 明瞭分別，諸法的意義；稽首禮拜，道業圓滿， 得以度過生死彼岸。」
這時，寶女用這些偈頌讚美佛的功德后，對世尊說：「我今天想請問如來，關於這部經典章節的意義和所指向；如果允許我提問，我將陳述我的疑問。」
佛告訴寶女說：「你可以隨意發問，我將為你詳細解釋，使你心生歡喜。」
這時，寶女見佛允許她提問，歡喜雀躍地對世尊說：「什麼是菩薩常常懷有至誠之心？如來如何為眾生
【English Translation】 English version Various dried goods, like pearls shining like the bright moon. The venerable master is like a precious jewel, the most excellent of the jeweled ornaments; now with these precious jewels, Respectfully offered and placed. Even if it is agate, the foremost hidden pearl, the flame-light pearl, the immaculate hidden pearl, the brightness of the sun and moon, The radiance emitted; illuminated by the venerable one, they would all be completely obscured. Observing the body of the Sakyamuni (title of Buddha), there is nothing comparable; the blessings received, Enable him to attain the ten powers (ten powers of the Buddha). Standing on this land, reaching up to the highest heavens; Observing the body of the sage, it appears even more radiant. All the assembled masses, Each sees the Buddha, and each thinks in their heart: the venerable one is before me. From all directions, they see the face of the Buddha, the body of purple gold, An incomparably majestic appearance. Even when sitting, lying down, sleeping, walking; Or now, being in the midst of the assembly. Speaking or silent, Delighting in abiding in meditation; majestic beyond compare, sacred wisdom boundless. Each pore, the radiance emitted; can universally illuminate, All the ten directions. The body is like a lotus flower, most excellent and complete; Like a steadfast nature, making the mind tranquil and peaceful. Always maintaining sincerity, What is said is true and not false; as spoken by the mouth, the venerable one's actions correspond to it. Clearly understanding and distinguishing, the meaning of all dharmas; bowing in reverence, the path is complete, Able to cross over the shore of birth and death.」
At that time, the Jewel Maiden, having praised the Buddha's virtues with these verses, said to the World Honored One: 'I now wish to ask the Tathagata about the meaning and direction of the chapters and verses of this scripture; if I am allowed to ask, I will state my questions.'
The Buddha said to the maiden: 'Ask whatever you wish, I will explain it in detail for you, so that your heart will be joyful.'
At that time, the Jewel Maiden, seeing that the Buddha allowed her to ask, joyfully said to the World Honored One: 'What does it mean for a Bodhisattva to always cherish utmost sincerity? How does the Tathagata for all beings
菩薩說真實辭？何謂菩薩而應順法？云何如來為諸菩薩講說經典？何謂菩薩尋應威儀？云何如來為諸菩薩而說議趣？何謂菩薩奉順律教？云何如來為諸菩薩講決律事？」
佛言：「善哉，善哉！寶女所問欲暢仁賢真要辯才，諦聽諦聽，善思念之！」
「唯然、世尊！愿樂欲聞。」於時寶女受教而聽。
佛告寶女：「菩薩有三法常懷至誠。何謂為三？未曾欺佛、不自欺身、亦不欺誑一切眾生。何謂菩薩欺于諸佛，而欺己身及與眾生？假使菩薩興發無上正真道意，志慕聲聞、緣覺之地，而誓求願意甘樂之，是為菩薩欺佛、己身及與眾生。
「何謂菩薩不欺諸佛、己身、眾生？假使菩薩發大道意，設令勤苦遭眾惱患，為諸眾魔所見嬈試，為諸外道所見逼迫，毀辱誹謗而戲弄之，百種罵詈撾捶危害，虛妄之事而以加己，志性寂然不起怨結不懷怯弱、不成迷誤不恐不畏、不以憂戚不以為恨，續秉一志志性堅強，平等之行不捨道意。但執惠心、珍寶之心，常懷道心，一切世間最尊第一。又復發心為諸眾生，救護歸命令得超度。所興之心而無等倫，無以為喻，不退不捨不在余乘，常立一志樂於佛道，導御法輪，令諸群萌悉得面見。現於諸力興顯如是，行步舉動遵修精進，終不破壞他人言教。是為菩薩不欺諸
【現代漢語翻譯】 現代漢語譯本：菩薩如何說真實的話語？什麼樣的菩薩才算是遵循佛法？如來如何為菩薩講說經典？什麼樣的菩薩才算是遵循威儀？如來如何為菩薩講解佛法的要義？什麼樣的菩薩才算是奉行戒律？如來如何為菩薩講解戒律的決斷？ 佛說：『好啊，好啊！寶女，你所問的，是爲了闡明仁賢的真正要義和辯才。仔細聽，仔細聽，好好思考！』 『是的，世尊！我非常樂意聽聞。』當時，寶女接受教誨，專心聽講。 佛告訴寶女：『菩薩有三種法，常常懷著至誠之心。是哪三種呢？不曾欺騙佛，不欺騙自己，也不欺騙一切眾生。什麼樣的菩薩算是欺騙諸佛，欺騙自己和眾生呢？如果菩薩發起了無上正真道的心意，卻嚮往聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，獨自覺悟的人）的境界，並且發誓追求，樂於此道，這就是菩薩欺騙佛、自己和眾生。 『什麼樣的菩薩才算是不欺騙諸佛、自己和眾生呢？如果菩薩發起了大乘道的心意，即使經歷勤苦，遭受各種煩惱，被各種魔所擾亂試探，被各種外道所逼迫，遭受譭謗、侮辱和戲弄，受到百般謾罵、毆打和傷害，被加上各種虛妄的罪名，他的心性仍然寂靜，不起怨恨，不懷怯弱，不迷失方向，不恐懼不害怕，不憂愁不怨恨，繼續秉持一個志向，心性堅強，以平等之心不捨棄道心。只是執著于智慧之心、珍寶之心，常懷道心，認為一切世間最為尊貴第一。又發心爲了救護眾生，引導他們走向解脫。所發的心意無與倫比，無法比喻，不退轉，不捨棄，不走其他乘，常立一個志向，樂於佛道，轉動法輪，讓一切眾生都能見到佛。展現各種力量，顯現這樣的行為，舉手投足都遵循精進，最終不破壞他人的教誨。這就是菩薩不欺騙諸佛、自己和眾生。』
【English Translation】 English version: How does a Bodhisattva speak truthfully? What kind of Bodhisattva is considered to be following the Dharma? How does the Tathagata explain the scriptures to the Bodhisattvas? What kind of Bodhisattva is considered to be following proper conduct? How does the Tathagata explain the essential meaning of the Dharma to the Bodhisattvas? What kind of Bodhisattva is considered to be observing the precepts? How does the Tathagata explain the decisions regarding the precepts to the Bodhisattvas? The Buddha said, 'Excellent, excellent! O Jewel Daughter, what you have asked is to clarify the true essence of the virtuous and wise and their eloquence. Listen carefully, listen carefully, and contemplate well!' 'Yes, World Honored One! I am very eager to hear.' At that time, Jewel Daughter received the teaching and listened attentively. The Buddha told Jewel Daughter, 'A Bodhisattva has three dharmas that they always hold with utmost sincerity. What are the three? Never deceiving the Buddha, not deceiving oneself, and not deceiving all sentient beings. What kind of Bodhisattva is considered to be deceiving the Buddhas, deceiving oneself, and deceiving sentient beings? If a Bodhisattva initiates the intention for the unsurpassed, true, and right path, but yearns for the realms of the Sravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who awaken on their own), and vows to seek and delight in these paths, this is a Bodhisattva deceiving the Buddha, oneself, and sentient beings.' 'What kind of Bodhisattva is considered not to be deceiving the Buddhas, oneself, and sentient beings? If a Bodhisattva initiates the intention for the Great Vehicle path, even if they endure hardship, suffer various afflictions, are disturbed and tempted by various demons, are pressured by various external paths, are subjected to slander, insults, and mockery, receive all kinds of abuse, beatings, and harm, and are falsely accused of various crimes, their mind remains tranquil, without resentment, without timidity, without losing direction, without fear or dread, without sorrow or hatred, continuing to uphold one aspiration, with a steadfast mind, with equanimity, not abandoning the intention for the path. They only hold onto the mind of wisdom, the mind of a precious jewel, always cherishing the mind of the path, considering it the most noble and supreme in all the world. Furthermore, they initiate the intention to protect and guide sentient beings to liberation. The intention they initiate is unparalleled, beyond comparison, not retreating, not abandoning, not taking other vehicles, always establishing one aspiration, delighting in the Buddha's path, turning the wheel of Dharma, so that all beings can see the Buddha. They manifest various powers, displaying such conduct, every step and action following diligent practice, ultimately not undermining the teachings of others. This is a Bodhisattva not deceiving the Buddhas, oneself, and sentient beings.'
佛、不自欺身，亦不侵欺一切眾生。
「假使菩薩不欺諸佛、不自欺己、不誑眾生，是為菩薩第一至誠。彼以四事不欺諸佛：順於堅固、而應威施、所為力強、精進慇勤。復以四事不自欺身：志性仁和、質直其心、無有諛諂、亦無虛訑。彼以四事不欺眾生：方便應病、慈心愍哀、加以四恩，是為菩薩第一至誠，不捨道心而不違失往古之愿。」
佛復告寶女曰：「菩薩至誠，謂口寂然護于言語，所說無缺口辭真諦。在於獨處若大眾中，言常至誠，不以國故而兩舌也；不以珍寶具足貨業而欺虛言；不以父母親族貪財惜費而兩舌也。」
佛語寶女：「有三十二事口辭清凈。何謂三十二？羞慚(一)。造德(二)。常懷恥愧(三)。等修于善(四)。不為劣惡(五)。不索譏謗(六)。不為卒暴(七)。教化諸天(八)。不興恐懼(九)。燒諸惡趣(十)。開演善歸(一)。賢聖所命(二)。恭奉明智(三)。其內清凈(四)。善修于外(五)。而受言教(六)。分別言辭(七)。無[革*亢]䩕說(八)。口演柔軟(九)。言語殊特(十)。口暢香潔(一)。而隨教命(二)。無有欺詐(三)。無所熱惱(四)。造業可愛(五)。內無有失(六)。外亦無誤(七)。不為罪業(八)。造眾祐地(九)。樂
【現代漢語翻譯】 現代漢語譯本：佛陀教導說，不應欺騙自己，也不應侵犯欺騙其他眾生。
『如果菩薩不欺騙諸佛（Buddhas，覺悟者），不欺騙自己，不欺騙眾生，這就是菩薩的第一至誠。他們以四種方式不欺騙諸佛：順應堅固的教誨，以威嚴的方式施教，所作所為充滿力量，精進勤勉。他們又以四種方式不欺騙自己：意志堅定，性情仁慈平和，內心正直，沒有諂媚，也沒有虛偽。他們以四種方式不欺騙眾生：以方便法門應眾生之病，以慈悲心憐憫哀傷，並施予四種恩惠。這就是菩薩的第一至誠，不捨棄道心，不違背過去的誓願。』
佛陀又告訴寶女說：『菩薩的至誠，是指口語寂靜，守護自己的言語，所說的話語沒有缺失，都是真理。無論在獨處還是在大眾之中，言語都始終至誠，不因為國家的原因而說兩面話；不因為擁有珍寶和貨物而說虛妄之言；不因為父母親族貪財吝嗇而說兩面話。』
佛陀告訴寶女：『有三十二種口語清凈的行為。哪三十二種呢？是：羞慚（一），造德（二），常懷恥愧（三），平等修習善法（四），不做低劣的惡行（五），不尋求譏諷和誹謗（六），不魯莽暴躁（七），教化諸天（Devas，天神）（八），不引起恐懼（九），燒燬惡趣（十），開示善的歸宿（一），賢聖所讚許（二），恭敬奉行明智的教誨（三），內心清凈（四），善於修習外在行為（五），接受教誨（六），分辨言辭（七），不說含糊不清的話（八），口語柔和（九），言語特別殊勝（十），口中散發清香（一），遵循教誨（二），沒有欺詐（三），沒有熱惱（四），所作所為令人喜愛（五），內心沒有過失（六），外在也沒有錯誤（七），不做罪惡之事（八），創造眾生安樂的境地（九），樂於行善（十）。』
【English Translation】 English version: The Buddha taught that one should not deceive oneself, nor should one infringe upon or deceive other sentient beings.
'If a Bodhisattva does not deceive the Buddhas (enlightened ones), does not deceive oneself, and does not deceive sentient beings, this is the first sincerity of a Bodhisattva. They do not deceive the Buddhas in four ways: by complying with steadfast teachings, by teaching with dignity, by acting with strength, and by being diligent and earnest. They do not deceive themselves in four ways: by having a firm will, by being kind and gentle in nature, by being upright in heart, without flattery or falsehood. They do not deceive sentient beings in four ways: by using expedient means to address their afflictions, by having a compassionate heart, and by bestowing four kinds of kindness. This is the first sincerity of a Bodhisattva, not abandoning the aspiration for enlightenment and not violating past vows.'
The Buddha further told the Jewel Maiden: 'The sincerity of a Bodhisattva means that their speech is quiet, guarding their words, and what they say is without fault and is the truth. Whether in solitude or in a crowd, their speech is always sincere, not speaking with a double tongue for the sake of a country; not speaking falsely because of possessing treasures and goods; not speaking with a double tongue because of parents and relatives being greedy and stingy.'
The Buddha told the Jewel Maiden: 'There are thirty-two actions of pure speech. What are the thirty-two? They are: shame (1), creating virtue (2), always having a sense of shame (3), equally practicing good deeds (4), not doing inferior evil deeds (5), not seeking ridicule and slander (6), not being rash and impetuous (7), teaching the Devas (gods) (8), not causing fear (9), burning away evil realms (10), revealing the path to good (1), praised by the wise and noble (2), respectfully following the teachings of the wise (3), having inner purity (4), being skilled in cultivating outer actions (5), receiving teachings (6), discerning words (7), not speaking ambiguously (8), speaking softly (9), having extraordinary speech (10), having fragrant speech (1), following teachings (2), without deceit (3), without agitation (4), creating actions that are pleasing (5), having no inner faults (6), having no outer mistakes (7), not doing sinful deeds (8), creating a place of peace for all beings (9), and being happy to do good (10).'
于佛道(十)。傳語至誠(一)。言輒獲利(二)。是為三十二事也。」
佛告寶女：「所謂至誠求愿具足。所以者何？喜佈施者為菩薩道，無慳貪故斯成志願，一切所有設能慧施，睹是以後此則至誠。清凈之誡為菩薩道，不為毀禁斯成所愿，假使戒禁具足清凈，睹是以後此則至誠。建立忍力為菩薩道，志不懷結斯成誓願，其忍辱者此為柔和，睹是以後則為至誠。遵修精進為菩薩道，不為懈廢斯成所愿，設能普行一切德本，睹是以後則為至誠。建立禪定為菩薩道，不為亂心斯成所愿，設能懷來習一心者，睹是以後則為至誠。建立智慧為菩薩道，不為邪黠斯成所愿，曉了聖慧，睹是以後則為至誠。四意止行為菩薩道，不為放逸斯成所愿，意以寂定，睹是以後此則至誠。四意之斷為菩薩道，不興眾噁心若滅除斯成所愿，睹是以後此則至誠。四神足行為菩薩道，無有不達已能飛行斯成所愿，睹是以後此則至誠。五根之事為菩薩道，諸根寂然無有錯亂斯成所愿，諸根澹泊，睹是以後此則至誠。五力之行為菩薩道，不為無勢具足十力斯成所愿，睹是以後，斯則至誠。七覺之意為菩薩道，無所不了已能覺達，諸情不起斯成所愿，睹是以後此則至誠。八聖道行為菩薩道，無有邪徑設處聖路斯成所愿，睹是以後此則至誠。四恩之
【現代漢語翻譯】 現代漢語譯本：關於佛道（十）。傳達真實誠意（一）。所言皆能獲利（二）。這就是三十二件事。
佛陀告訴寶女：『所謂至誠求愿具足，原因是什麼呢？』喜歡佈施的人是菩薩道，因為沒有吝嗇貪婪所以能成就願望，如果能以智慧佈施一切所有，看到這些之後，這就是至誠。持守清凈的戒律是菩薩道，不違犯戒律就能成就願望，如果能具足清凈的戒律，看到這些之後，這就是至誠。建立忍辱的力量是菩薩道，心不懷有怨恨就能成就誓願，能夠忍辱的人是柔和的，看到這些之後，就是至誠。遵循修行精進是菩薩道，不懈怠廢弛就能成就願望，如果能普遍修行一切德本，看到這些之後，就是至誠。建立禪定是菩薩道，心不散亂就能成就願望，如果能懷抱並修習一心，看到這些之後，就是至誠。建立智慧是菩薩道，不邪惡狡猾就能成就願望，如果能明瞭聖慧，看到這些之後，就是至誠。四意止的修行是菩薩道，不放縱懈怠就能成就願望，心意寂靜安定，看到這些之後，這就是至誠。四意斷的修行是菩薩道，不生起各種惡念，心若能滅除惡念就能成就願望，看到這些之後，這就是至誠。四神足的修行是菩薩道，沒有什麼不能通達，已經能夠飛行就能成就願望，看到這些之後，這就是至誠。五根的修行是菩薩道，諸根寂靜沒有錯亂就能成就願望，諸根淡泊，看到這些之後，這就是至誠。五力的修行是菩薩道，不軟弱無力，具足十力就能成就願望，看到這些之後，這就是至誠。七覺意的修行是菩薩道，沒有什麼不明白，已經能夠覺悟通達，各種情感不起就能成就願望，看到這些之後，這就是至誠。八聖道的修行是菩薩道，沒有邪路，如果能處於聖道就能成就願望，看到這些之後，這就是至誠。四恩的
【English Translation】 English version: Regarding the Buddha's path (ten). Conveying sincere words (one). Words always bring benefit (two). These are the thirty-two matters.
The Buddha said to Treasure Girl, 'What is meant by fulfilling sincere wishes? Those who delight in giving are on the Bodhisattva path. Because they are without stinginess and greed, they can fulfill their wishes. If they can wisely give away all they possess, seeing this, it is sincerity. Upholding pure precepts is the Bodhisattva path. Not violating the precepts fulfills wishes. If one can fully uphold pure precepts, seeing this, it is sincerity. Establishing the power of patience is the Bodhisattva path. Not harboring resentment fulfills vows. Those who are patient are gentle. Seeing this, it is sincerity. Following diligent practice is the Bodhisattva path. Not being lazy or negligent fulfills wishes. If one can universally practice all virtuous roots, seeing this, it is sincerity. Establishing meditation is the Bodhisattva path. Not having a scattered mind fulfills wishes. If one can embrace and practice one-pointedness of mind, seeing this, it is sincerity. Establishing wisdom is the Bodhisattva path. Not being evil or cunning fulfills wishes. If one understands holy wisdom, seeing this, it is sincerity. The practice of the four mindfulnesses is the Bodhisattva path. Not being indulgent or negligent fulfills wishes. The mind is tranquil and stable. Seeing this, it is sincerity. The practice of the four right exertions is the Bodhisattva path. Not giving rise to various evils, if the mind can eliminate evil thoughts, it fulfills wishes. Seeing this, it is sincerity. The practice of the four psychic powers is the Bodhisattva path. There is nothing that cannot be understood, and one is already able to fly, fulfilling wishes. Seeing this, it is sincerity. The practice of the five roots is the Bodhisattva path. The roots are tranquil and without confusion, fulfilling wishes. The roots are detached. Seeing this, it is sincerity. The practice of the five powers is the Bodhisattva path. Not being weak or powerless, possessing the ten powers fulfills wishes. Seeing this, it is sincerity. The practice of the seven factors of enlightenment is the Bodhisattva path. There is nothing that is not understood, and one is already able to awaken and understand. Various emotions do not arise, fulfilling wishes. Seeing this, it is sincerity. The practice of the eightfold noble path is the Bodhisattva path. There is no wrong path. If one can be on the holy path, it fulfills wishes. Seeing this, it is sincerity. The four kinds of kindness
行為菩薩道，不為無救攝諸危厄斯成所愿，睹是以後此則至誠。修四梵行為菩薩道，不為天人慈悲喜護，救濟群黎斯成所愿，睹是以後此則至誠。神通之慧、三達之智、正觀寂寞為菩薩道，無諸瑕穢，眾行普具斯成所愿，睹是以後此則至誠。具足一切諸德法本為菩薩道，不為無度，蠲除一切諸不善法斯成所愿，設能宣備仁賢之法，睹是以後此則至誠。」
佛告寶女：「菩薩亦當玩習奉行，賢聖之諦：知于苦慧、斷于所習、曉了滅盡、修行聖路。彼所謂知于苦者，分別五陰無所起故。斷于習者，於五陰愛無所習故，究竟恩情無所習行，其為脫門，無所游居不懷所施，其無所懷則於過去而無所至；設於過去無所至者，彼則正法無所蠲除；已於諸法無所除者，是為斷習。彼知滅盡，一切想著所興方便睹究竟盡。其滅盡者，為不復懷得於生死，等於所有終始均平，於一切法而無增減，已等觀者，斯為曉了滅盡之慧。彼察平等，於八正路則能等療，無所想念而無邪想，求諸塵勞無有吾我，以無吾我便無所受，則無所生、無造業者，悉能善修於一切法，是則名曰為聖路矣！假使於斯至誠之慧，曉了一切皆暢眾生，亦無有內亦無所證，是為菩薩之至誠也。」
佛說是至誠教時，一萬菩薩具足聖慧，逮得法忍。
佛
【現代漢語翻譯】 現代漢語譯本 行菩薩道，不是爲了不救助而攝取各種危難，從而成就所愿，看到這些之後，這就是至誠。修四梵行（四種無量心：慈、悲、喜、舍）為菩薩道，不是爲了天人的慈悲喜護，救濟眾生從而成就所愿，看到這些之後，這就是至誠。神通的智慧、三達（宿命通、天眼通、漏盡通）的智慧、正觀寂寞（涅槃）為菩薩道，沒有各種瑕疵污穢，各種修行普遍具備從而成就所愿，看到這些之後，這就是至誠。具足一切諸德法本為菩薩道，不是爲了沒有限度，去除一切不善之法從而成就所愿，如果能夠宣揚具備仁賢之法，看到這些之後，這就是至誠。」 佛告訴寶女：『菩薩也應當玩習奉行，賢聖的真諦：知道苦的智慧、斷除所習、曉了滅盡、修行聖道。他們所說的知道苦，是分別五陰（色、受、想、行、識）沒有生起的原因。斷除習，是對五陰的愛沒有習染的原因，究竟恩情沒有習行，這是脫離之門，沒有游居不懷所施，沒有所懷則對於過去沒有所至；如果對於過去沒有所至，那麼正法就沒有所去除；已經對於諸法沒有去除，這就是斷除習。他們知道滅盡，一切執著所興起的方便看到究竟的盡頭。滅盡，是不再懷有得到生死的念頭，等於所有終始都均等平和，對於一切法沒有增減，已經等觀，這就是曉了滅盡的智慧。他們觀察平等，對於八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）就能平等治療，沒有想念而沒有邪想，求諸塵勞沒有我，因為沒有我便沒有所受，則沒有所生、沒有造業者，都能善修一切法，這就是所謂的聖道了！假使對於這種至誠的智慧，曉了一切都暢通眾生，也沒有內在也沒有所證，這就是菩薩的至誠。』 佛說這個至誠教的時候，一萬菩薩具足聖慧，獲得法忍。 佛
【English Translation】 English version Practicing the Bodhisattva path, not for the sake of not saving and gathering various dangers, thereby fulfilling wishes, seeing these, this is utmost sincerity. Cultivating the Four Brahmaviharas (four immeasurable minds: loving-kindness, compassion, joy, equanimity) as the Bodhisattva path, not for the loving-kindness, compassion, joy, and protection of gods and humans, saving sentient beings thereby fulfilling wishes, seeing these, this is utmost sincerity. The wisdom of supernatural powers, the wisdom of the three knowledges (knowledge of past lives, divine eye, and the extinction of outflows), and the correct contemplation of solitude (Nirvana) as the Bodhisattva path, without various flaws and defilements, all practices universally possessed thereby fulfilling wishes, seeing these, this is utmost sincerity. Possessing all virtues and Dharma roots as the Bodhisattva path, not for the sake of being without limit, removing all unwholesome dharmas thereby fulfilling wishes, if able to proclaim and possess benevolent and virtuous dharmas, seeing these, this is utmost sincerity.』 The Buddha told Treasure Woman: 『Bodhisattvas should also diligently practice and uphold the noble truths: knowing the wisdom of suffering, cutting off what is habitual, understanding extinction, and practicing the noble path. What they call knowing suffering is discerning that the five aggregates (form, feeling, perception, mental formations, consciousness) have no cause of arising. Cutting off habit is because there is no habitual attachment to the love of the five aggregates, ultimately there is no habitual practice of affection, this is the gate of liberation, not dwelling and not harboring what is given, not harboring anything then there is nothing to reach in the past; if there is nothing to reach in the past, then the true Dharma has nothing to remove; having nothing to remove from all dharmas, this is cutting off habit. They know extinction, all the means arising from attachments see the ultimate end. Extinction is no longer harboring the thought of attaining birth and death, equal to all beginnings and ends being equal and peaceful, for all dharmas there is no increase or decrease, having already contemplated equally, this is the wisdom of understanding extinction. They observe equality, for the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) they can equally heal, without thought and without wrong thought, seeking all defilements there is no self, because there is no self then there is nothing received, then there is no birth, no creator of karma, all can skillfully practice all dharmas, this is what is called the noble path! If for this utmost sincere wisdom, understanding everything is unobstructed for sentient beings, there is neither inner nor anything attained, this is the utmost sincerity of a Bodhisattva.』 When the Buddha spoke this teaching of utmost sincerity, ten thousand Bodhisattvas possessed noble wisdom and attained Dharma-acceptance. Buddha
告寶女：「何謂菩薩應順於法？御行如法則隨法教思惟於法，法為志性恭敬於法，遵修法行欲慕於法，樂於法樂多存於法，法為妙英法為刀杖，被法之鎧誓法自嚴，修法光明法之錠燎，常志法念以法為意，游步於法分別經典，方便應法游步法行，法為臥寐法為威儀，將護法事以法佈施，法為財業法無有盡，普弘演法法為嚴辦，常修法身法為言辭，思惟法念而不放逸。如是比類，遵修法行具足成就，而順法主不為非法。」
「彼為何謂順法主者？設使如斯至誠真諦，被佛法鎧以法為護，恭敬聖眾慇勤聽經，樂於道意積累眾善，不捨至真志性本凈，而無所著不違所應，見諸賢聖習眾善友，常行恭敬隨其示現，離於憍慢多所咨嗟，游在法會至心聽經，慕求法典不以厭足，講說道義則不懈倦，而於經法無能為師，念報恩慈以有反覆，所作成辦。處於閑居而無恐懼，賢聖之教無所犯負，不捨止足順從十善。咨嗟佈施勸助佛道，奉于禁戒，忍辱為力，遵修精進而不怯弱，禪定寂然，游入智慧。興隆道化顯揚善權，慈多所護，入于愍哀悅豫行喜，護離二事而順至誠，所可遭遇以善為業，興發神通導利正法，在所游至以法惠施。於四意止不忘失志，四意斷者遵修平等，四神足者現在究竟，諸根明達修治諸力，曉了諸覺超越徑路，
【現代漢語翻譯】 現代漢語譯本：佛陀告訴寶女：『什麼是菩薩應當順應的法？』菩薩的行為舉止要符合佛法，依照佛法的教導進行思考，以佛法為自己的志向和本性，恭敬佛法，遵循佛法的修行，渴慕佛法，樂於佛法的喜悅，心中充滿佛法。佛法是精妙的武器，是斬斷煩惱的刀劍，披上佛法的鎧甲，以佛法莊嚴自身，修習佛法之光明，以佛法為明燈，心中常唸佛法，以佛法為意念，在佛法中行走，分辨經典，方便地適應佛法，在佛法中修行，以佛法為睡眠，以佛法為威儀，守護佛法之事，以佛法佈施，佛法是無盡的財富和事業，廣泛弘揚佛法，以佛法莊嚴自身，常修法身，以佛法為言辭，思考佛法而不放逸。像這樣，遵循佛法的修行，具足成就，從而順應法主，不去做非法之事。 『那麼，什麼是順應法主呢？』如果能夠如此至誠真實，披上佛法的鎧甲，以佛法為護衛，恭敬聖眾，慇勤聽聞佛法，樂於道意，積累各種善行，不捨棄至真至誠的本性，清凈無染，不執著于任何事物，不違背應當遵循的道理，見到賢聖之人，親近善友，常行恭敬，隨順他們的教導，遠離驕慢，多加讚歎，在法會中至心聽聞佛法，渴求佛法經典而不感到厭倦，講說道義而不懈怠，對於經法不以自己為師，念報恩慈，有所反覆，所作所為都能成就。處於閑居而不感到恐懼，不違背賢聖的教誨，不捨棄知足，順從十善。讚歎佈施，勸助佛道，奉行禁戒，以忍辱為力量，遵循精進而不怯弱，禪定寂靜，進入智慧。興隆佛法，顯揚善巧方便，以慈悲之心護佑眾生，進入憐憫和哀傷，歡喜地行善，守護遠離兩種極端，從而順應至誠，所遭遇的一切都以善為業，興發神通，引導利益正法，在所到之處都以佛法佈施。對於四念處不忘失正念，對於四正勤遵循平等，對於四神足現在就能究竟，諸根明達，修治諸力，曉了諸覺，超越生死之路。
【English Translation】 English version: The Buddha told the Jewel Maiden, 'What does it mean for a Bodhisattva to be in accordance with the Dharma? A Bodhisattva's conduct should align with the Dharma, contemplate the Dharma according to its teachings, take the Dharma as their aspiration and nature, respect the Dharma, follow the practice of the Dharma, yearn for the Dharma, delight in the joy of the Dharma, and be filled with the Dharma. The Dharma is a marvelous weapon, a sword to cut off afflictions, wear the armor of the Dharma, adorn oneself with the Dharma, cultivate the light of the Dharma, take the Dharma as a lamp, constantly keep the Dharma in mind, take the Dharma as one's intention, walk in the Dharma, discern the scriptures, adapt to the Dharma with skillful means, practice in the Dharma, take the Dharma as sleep, take the Dharma as demeanor, protect the affairs of the Dharma, give alms with the Dharma, the Dharma is an inexhaustible wealth and career, widely propagate the Dharma, adorn oneself with the Dharma, constantly cultivate the Dharma body, take the Dharma as words, contemplate the Dharma without being lax. In this way, following the practice of the Dharma, fully accomplishing it, thereby being in accordance with the Dharma Lord, and not doing what is unlawful.' 'Then, what does it mean to be in accordance with the Dharma Lord?' If one can be so sincere and truthful, wear the armor of the Dharma, take the Dharma as protection, respect the holy assembly, diligently listen to the Dharma, delight in the intention of the path, accumulate various good deeds, not abandon the true and sincere nature, pure and undefiled, not attached to anything, not violate the principles that should be followed, see the virtuous and holy, be close to good friends, always be respectful, follow their teachings, stay away from arrogance, give much praise, listen to the Dharma wholeheartedly in the Dharma assembly, yearn for the Dharma scriptures without feeling weary, speak of the Dharma without being lazy, not take oneself as a teacher of the scriptures, remember the kindness of gratitude, have some repetition, and be able to accomplish what is done. Being in solitude without feeling fear, not violating the teachings of the virtuous and holy, not abandoning contentment, following the ten virtues. Praise almsgiving, encourage the path of the Buddha, uphold the precepts, take patience as strength, follow diligence without being timid, meditation is quiet, enter wisdom. Promote the Dharma, manifest skillful means, protect sentient beings with compassion, enter into pity and sorrow, joyfully do good, protect and stay away from two extremes, thereby being in accordance with sincerity, everything encountered is taken as good deeds, develop supernatural powers, guide and benefit the righteous Dharma, give alms with the Dharma wherever one goes. Not forgetting the right mindfulness of the four foundations of mindfulness, following equality for the four right efforts, the four bases of supernatural power can be accomplished now, the roots are clear, cultivate the powers, understand the factors of enlightenment, and transcend the path of birth and death.'
入于寂寞觀察所行，真諦之惠聖明解脫，頒宣暉曜順諸聲聞，隨其本地教化緣覺，咨嗟一切大乘之德，則以應誼而理緣起，便於空無無所恐畏，游于無想則無所著，觀察無愿五陰如幻，觀諸四種亦如虛空。又諸入者本凈悉空，七財之業遵修六念，及樂於六行度無極，而獲五眼第一之議。常自將護多所超度，善修道業等心一切眾生之類，歌頌一切無量諸佛功德之法。」
佛言寶女：「順法菩薩不言有我、不計有人，亦不計命亦不念壽，不思斷絕、不睹有常、不見所有。若復不離之所睹者，不釋邊際不猗中間、不從朋友亦無諍訟、亦無不和亦無偏黨，不處顛倒不在邪見，越度狐疑蠲除陰蓋諸所掛礙，不違遠法亦不亂法、不誹謗經不輕慢道、不滅究竟一切諸法。順道菩薩志存諸法具足經典，所言至誠為順法矣！無所興舉，于諸異學順法言者，奸難邪行悉以滅矣！於一切世而順法言，菩薩順空行無所獲，則無邪想無瞋恚法，順無愿教而於三界悉無所行，慇勤專精睹諸瑕穢。順法菩薩則無所起亦無所滅，則不受生本性清凈，義在寂寞。」
佛告寶女：「所謂法者則不可獲，無有文字，而無言說亦無辭意，無色無見亦無所趣，無有言誨亦無所教，離心意識無有塵垢，以離瑕疵遠於貪慾，無有窈冥無所積聚，則無吾我而
【現代漢語翻譯】 現代漢語譯本：進入寂靜的觀察，所行皆為真諦的智慧，聖明地解脫，宣揚光輝照耀，順應聲聞的教誨，隨其根基教化緣覺，讚歎一切大乘的功德，從而以應有的道理來理解緣起，對於空無一無所懼，游于無想則無所執著，觀察無愿，五陰如幻，觀察四種元素也如虛空。又那些進入者，其本性清凈皆為空，七種財富的修行，遵循六念，以及樂於六度波羅蜜，從而獲得五眼（肉眼、天眼、慧眼、法眼、佛眼）的最高境界。常常自我守護，多多超度眾生，善修道業，平等對待一切眾生，歌頌一切無量諸佛功德的法門。 佛對寶女說：『順法的菩薩不執著于「我」，不計較「人」，也不計較「命」，不念及「壽命」，不思斷絕，不認為有常，不見任何所有。如果對於所見不執著，不執著于邊際，不依賴中間，不從朋友，也沒有爭訟，也沒有不和，也沒有偏袒，不處於顛倒，不在邪見，超越狐疑，消除陰蓋，以及一切掛礙，不違背佛法，也不擾亂佛法，不誹謗經典，不輕慢佛道，不滅絕一切諸法。順道的菩薩志向在於諸法，具足經典，所言至誠，才是順法！無所興起，對於那些異端邪說，順法的人，奸詐邪惡的行為都會被滅除！在一切世間都順應佛法，菩薩順應空性而行，無所獲得，就沒有邪念，沒有嗔恚，順應無愿的教誨，對於三界都無所執著，勤勉專精地觀察一切瑕疵。順法的菩薩則無所生起，也無所滅亡，則不受生，本性清凈，其意義在於寂靜。』 佛告訴寶女：『所謂的法，是不可獲得的，沒有文字，也沒有言說，也沒有辭意，沒有顏色，沒有可見，也沒有所趨，沒有言語教誨，也沒有所教，遠離心意識，沒有塵垢，因為遠離瑕疵，遠離貪慾，沒有幽暗，沒有積聚，就沒有我執，而
【English Translation】 English version: Entering into the quiet observation, all actions are the wisdom of the true meaning, enlightened liberation, proclaiming the shining light, following the teachings of the Śrāvakas (hearers), teaching Pratyekabuddhas (solitary realizers) according to their roots, praising the merits of all Mahāyāna (Great Vehicle), thus understanding the arising of conditions with appropriate reasoning, having no fear of emptiness, wandering in non-perception without attachment, observing non-desire, the five skandhas (aggregates) as illusions, observing the four elements also as empty space. Moreover, those who enter, their original nature is pure and empty, the practice of the seven treasures, following the six recollections, and delighting in the six pāramitās (perfections), thus attaining the highest state of the five eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye). Constantly protecting oneself, delivering many beings, cultivating the path well, treating all beings equally, and singing the praises of the merits of all immeasurable Buddhas. The Buddha said to Treasure Woman: 'A Bodhisattva who follows the Dharma does not cling to 'self,' does not count 'person,' nor does he count 'life,' nor does he think of 'lifespan,' does not think of cessation, does not see permanence, and does not see any possessions. If one does not cling to what is seen, does not cling to the edge, does not rely on the middle, does not follow friends, and has no disputes, no disharmony, and no partiality, is not in delusion, is not in wrong views, transcends doubt, eliminates the hindrances, and all attachments, does not violate the Dharma, nor disturb the Dharma, does not slander the scriptures, does not belittle the path, and does not extinguish all dharmas. A Bodhisattva who follows the path is determined in all dharmas, complete with scriptures, and what is said is sincere, that is following the Dharma! Without arising, for those heretical views, those who follow the Dharma, the deceitful and evil actions will be eliminated! In all worlds, following the Dharma, the Bodhisattva follows emptiness without gain, then there is no evil thought, no anger, following the teaching of non-desire, and has no attachment to the three realms, diligently and attentively observing all flaws. A Bodhisattva who follows the Dharma neither arises nor ceases, thus is not born, the original nature is pure, and its meaning lies in stillness.' The Buddha told Treasure Woman: 'The so-called Dharma is unattainable, without words, without speech, without meaning, without color, without visibility, without direction, without verbal instruction, without teaching, away from mind and consciousness, without defilement, because it is away from flaws, away from greed, without darkness, without accumulation, then there is no self-attachment, and
無所受，亦無所取離於所受，無有境界便無差特。於十方界而無所著則為澹泊，棄行身退亦不可睹，覺了玄曠亦無想念、亦無思行抑制聖賢，為明智者所蒙開化。亦無所遭亦無不遭，休息一切，所可遇者則如真諦，三世為空便無永沒，亦無終亡亦無退還、亦無所生無所成就亦無毀滅，亦無所有亦不不有，亦無所成亦不不成亦無所行，亦無所視亦無不見亦不離視，亦不成相亦無不相則為一相。亦復無相亦無所著，離於所著亦無有餘，無著無縛亦無所脫，不是我所亦無所屬，無所遵修亦無諸漏，則無等倫亦無平等，等無所等。亦無至誠亦不虛妄，不樂不苦，亦不精進亦無不勤、亦無所應亦不不應、亦不專精亦無不精、亦無名色亦無所起，不為堅固亦無不固，無所破壞亦無不壞，不為金剛亦不壞相，則為真諦不違至誠。而無別異亦無所遠，亦無有像類無有倫比，無有處所亦無有想、亦無有此亦無有彼亦無差特，亦無有內亦無有外亦無中間、亦無所樂不度彼岸，亦無所見亦無所聞、亦無所念亦無所教、亦無所知亦不無知、亦不有形亦不無形、亦不有作亦不無作，則離一切諸所有形，是謂為法。如是法者，則無音聲亦無不聲亦無合會，無言無說，是謂菩薩應順於法也。」
佛告寶女：「具足一切諸所言辭，則為順法。其順
{ "translations": [ "現代漢語譯本：沒有承受，也沒有獲取，脫離了所承受的，沒有境界，也就沒有差別。在十方世界中沒有執著，就是淡泊；放棄修行，身體退隱，也無法被看到；覺悟到玄妙空曠，也沒有念頭，也沒有思慮行為，抑制聖賢，被明智的人所開化。也沒有遭遇，也沒有不遭遇，休息一切，所能遇到的就如同真諦；過去、現在、未來三世皆空，就沒有永遠的消亡，也沒有終結，也沒有退還，也沒有產生，沒有成就，也沒有毀滅，也沒有所有，也沒有不有，也沒有成就，也沒有不成就，也沒有所行，也沒有所見，也沒有不見，也沒有脫離所見，也沒有形成相，也沒有不形成相，就是一相。也沒有相，也沒有執著，脫離了執著，也沒有剩餘，沒有執著，沒有束縛，也沒有解脫，不是我所擁有的，也沒有所屬，沒有所遵循的修行，也沒有各種煩惱，就沒有同等，也沒有平等，平等到無所平等。也沒有至誠，也沒有虛妄，不快樂也不痛苦，也不精進，也沒有不勤奮，也沒有所應，也沒有不應，也不專精，也沒有不精，也沒有名色（五蘊中的兩個），也沒有所生起，不為堅固，也沒有不堅固，沒有所破壞，也沒有不壞，不為金剛（比喻堅固），也沒有不壞的相，就是真諦，不違背至誠。而沒有差別，也沒有遙遠，也沒有像，沒有倫比，沒有處所，也沒有想法，也沒有此，也沒有彼，也沒有差別，也沒有內，也沒有外，也沒有中間，也沒有所樂，不度過彼岸，也沒有所見，也沒有所聞，也沒有所念，也沒有所教，也沒有所知，也沒有不知，也沒有形，也沒有無形，也沒有作為，也沒有不作為，就脫離了一切所有形，這稱為法。這樣的法，就沒有聲音，也沒有不聲音，也沒有聚合，沒有言語，沒有述說，這稱為菩薩應當順應的法。」， "佛告訴寶女：『具足一切所說的言辭，就是順應法。』其順" ], "english_translations": [ "English version: There is no receiving, nor is there any taking; being apart from what is received, there is no realm, and thus no distinction. In the ten directions, being without attachment is to be detached; abandoning practice and withdrawing the body cannot be seen; realizing the profound vastness, there is no thought, no deliberation, no action, restraining sages, and being enlightened by the wise. There is neither encountering nor not encountering, resting in all things; what can be encountered is like the true meaning; the three times (past, present, future) are empty, so there is no eternal demise, no end, no return, no birth, no achievement, no destruction, neither having nor not having, neither becoming nor not becoming, neither acting nor seeing, neither not seeing nor being apart from seeing, neither forming an appearance nor not forming an appearance, which is one appearance. There is also no appearance, no attachment; being apart from attachment, there is nothing remaining; without attachment, without bondage, without liberation, not what is mine, nor belonging to anything, without following any practice, without any outflows, there is no equal, no equality, equal to no equal. There is neither sincerity nor falsehood, neither pleasure nor pain, neither diligence nor non-diligence, neither responding nor not responding, neither being focused nor not focused, neither name nor form (two of the five aggregates), nor arising, not being firm nor not being firm, neither being destroyed nor not being destroyed, not being like diamond (a metaphor for firmness), nor having an indestructible form, which is the true meaning, not violating sincerity. And there is no difference, no distance, no likeness, no comparison, no place, no thought, neither this nor that, no distinction, neither inside nor outside nor middle, neither pleasure nor crossing the shore, neither seeing nor hearing, neither thinking nor teaching, neither knowing nor not knowing, neither having form nor not having form, neither acting nor not acting, thus being apart from all forms, this is called Dharma. Such Dharma has no sound, nor no sound, nor gathering, no words, no speaking, this is called the Dharma that Bodhisattvas should follow.』", "The Buddha said to Treasure Girl, 『To be complete in all spoken words is to be in accordance with the Dharma.』 Its accordance" ] }
法者未曾與人有所諍訟，其順法者不輕慢他，其順法者亦不輕易於未學者、亦不偏敬學成就者，其順法者不自稱譽亦不顯己，其順法者不亂經典，其順法者不以供養而說道義，其順法者不為他人順發狐疑，其順法者終不訟說他人之罪，其順法者不輕慢經，其順法者終不妨廢他人經道，其順法者終不睹見覺了諸法差特分數，其順法者不睹諸法離於空者。其順法者悉睹諸法不遠無常，其順法者不睹諸法舍于無愿，其順法者不壞法界，其順法者不動無本，其順法者亦不超度于真本際，其順法者亦不導御隨瞋恚也，其順法者亦不御念于諸神識。其順法者：亦不導利有所猗著，其順法者亦不思念計有人也。
「其順法者不亂法議不違嚴飾，其順法者不迷神識不惑道義，其順法者不毀正議，其順法者不錯法品，其順法者不迷於人，其順法者不造朋黨，其順法者亦不順於緣起之事，其順法者則無有勢亦無有法清凈因緣，其順法者亦無慳吝塵勞之穢，其順法者不沒禁戒，其順法者亦不捨于毀戒之人，其順法者無有懈、厭、瞋恚、結恨，其順法者不與懈怠、垢濁之人而俱同歸，其順法者不失道意，其順法者未曾違壞智慧之本，其順法者不求他人法之長短，其順法者不用憎人厭于經典，其順法者不用經典御于典籍，其順法者不違律教
【現代漢語翻譯】 現代漢語譯本：遵循佛法的人不會與人爭論，遵循佛法的人不會輕慢他人，遵循佛法的人也不會輕視未學習佛法的人，也不會偏袒尊敬那些學有所成的人。遵循佛法的人不會自我讚揚，也不會炫耀自己。遵循佛法的人不會擾亂經典，遵循佛法的人不會爲了供養而宣講佛法，遵循佛法的人不會使他人產生疑惑，遵循佛法的人最終不會訴說他人的過錯，遵循佛法的人不會輕慢佛經，遵循佛法的人最終不會妨礙他人修習佛法，遵循佛法的人最終不會看到覺悟的諸法有差別和等級，遵循佛法的人不會看到諸法脫離空性。遵循佛法的人會看到諸法不離無常，遵循佛法的人不會看到諸法捨棄無愿，遵循佛法的人不會破壞法界（dharma-dhātu，宇宙萬法的本體），遵循佛法的人不會動搖無本（無自性），遵循佛法的人也不會超越真本際（tathatā，如如），遵循佛法的人也不會被嗔恚所引導，遵循佛法的人也不會執著于諸神識。遵循佛法的人不會被任何事物所束縛，遵循佛法的人也不會認為存在一個『人』的概念。 遵循佛法的人不會擾亂佛法的討論，也不會違背莊嚴的儀軌，遵循佛法的人不會迷惑于神識，也不會被道義所迷惑，遵循佛法的人不會毀壞正當的議論，遵循佛法的人不會混淆佛法的品類，遵循佛法的人不會迷惑於人，遵循佛法的人不會結黨營私，遵循佛法的人也不會順應因緣生起的事物，遵循佛法的人沒有勢力，也沒有清凈的因緣，遵循佛法的人沒有慳吝和塵勞的污穢，遵循佛法的人不會違背戒律，遵循佛法的人也不會捨棄毀壞戒律的人，遵循佛法的人沒有懈怠、厭倦、嗔恚和怨恨，遵循佛法的人不會與懈怠、污濁的人同流合污，遵循佛法的人不會失去修道的意願，遵循佛法的人不會違背智慧的根本，遵循佛法的人不會尋求他人佛法的長短，遵循佛法的人不會因為憎恨人而厭惡經典，遵循佛法的人不會用經典來駕馭典籍，遵循佛法的人不會違背戒律的教導。
【English Translation】 English version: One who follows the Dharma does not quarrel with others; one who follows the Dharma does not belittle others; one who follows the Dharma does not look down on those who have not studied the Dharma, nor does one show partiality to those who have achieved learning. One who follows the Dharma does not praise oneself, nor does one show off. One who follows the Dharma does not disrupt the scriptures; one who follows the Dharma does not preach the Dharma for the sake of offerings; one who follows the Dharma does not cause others to have doubts; one who follows the Dharma ultimately does not speak of the faults of others; one who follows the Dharma does not belittle the scriptures; one who follows the Dharma ultimately does not hinder others from practicing the Dharma; one who follows the Dharma ultimately does not see differences or grades in the enlightened dharmas; one who follows the Dharma does not see dharmas as separate from emptiness. One who follows the Dharma sees that dharmas are not separate from impermanence; one who follows the Dharma does not see dharmas as abandoning non-desire; one who follows the Dharma does not destroy the dharma-dhātu (the essence of all phenomena); one who follows the Dharma does not move from no-basis (no self-nature); one who follows the Dharma does not transcend tathatā (suchness); one who follows the Dharma is not led by anger; one who follows the Dharma does not cling to the various consciousnesses. One who follows the Dharma is not attached to anything; one who follows the Dharma does not think there is a concept of a 'person'. One who follows the Dharma does not disrupt discussions of the Dharma, nor does one violate solemn rituals; one who follows the Dharma is not confused by consciousness, nor is one confused by the meaning of the Way; one who follows the Dharma does not destroy proper discussions; one who follows the Dharma does not confuse the categories of the Dharma; one who follows the Dharma is not confused by people; one who follows the Dharma does not form factions; one who follows the Dharma does not conform to things arising from conditions; one who follows the Dharma has no power, nor does one have pure causes and conditions; one who follows the Dharma has no stinginess or the defilement of dust; one who follows the Dharma does not violate the precepts; one who follows the Dharma does not abandon those who violate the precepts; one who follows the Dharma has no laziness, weariness, anger, or resentment; one who follows the Dharma does not associate with the lazy and defiled; one who follows the Dharma does not lose the intention to practice the Way; one who follows the Dharma does not violate the root of wisdom; one who follows the Dharma does not seek the strengths and weaknesses of others' Dharma; one who follows the Dharma does not hate people and dislike the scriptures; one who follows the Dharma does not use the scriptures to control other texts; one who follows the Dharma does not violate the teachings of the precepts.
，其順法者不違法律，其順法者亦不遵修而有所應具法非法，其順法者不以心念而有所失，其順法者不沒經典，其順法者不壞成就，其順法者不取結縛，其順法者不得生死，其順法者不除無為，其順法者無有親友怨仇之想，其順法者不毀報應所殖之果，其順法者亦不信樂罪福之應，其順法者若加惡言則不念報，其順法者不求斗諍之瑕缺也。
「其順法者則不恣口，其順法者將身口心不為諛諂，其順法者不以自顯欲令人見處於閑居，其順法者不以供養之所貪利而見少事，其順法者不以無慾而造兇偽，其順法者不用他人及與己身演說佛道，其順法者不興反教，其順法者不以七財而為貪吝，其順法者不以糇糧而為服食，其順法者亦不破壞嚴父族種，其順法者不譏人短，其順法者亦不稱譽己身之德，其順法者不分別說佛之道德而有限礙，其順法者咨嗟大乘不以懈厭。是為菩薩應順於法也。」
佛告寶女：「何謂菩薩尋應威儀？所謂議者，無求名聞非羸劣誼，遵修療治一切德本，積累善誼志性超異，興發道意合集空誼。假使佈施不望報誼，顯揚一切諸安之誼，不毀戒誼，忍不忍誼，精進之行一切所造則超度誼，而以禪定為寂寞誼，則于智慧無猶豫誼。遵修慈者等眾生誼，設為悲者則于眾生一切演誼，其為喜者歡樂法
【現代漢語翻譯】 現代漢語譯本：
'順應佛法的人不會違背法律，順應佛法的人也不會執著于修行而認為有什麼應該具備的法或非法。順應佛法的人不會因為心念而有所缺失，順應佛法的人不會埋沒經典，順應佛法的人不會破壞成就，順應佛法的人不會執著于束縛，順應佛法的人不會受生死輪迴，順應佛法的人不會去除無為（涅槃），順應佛法的人沒有親友或怨仇的分別，順應佛法的人不會毀壞因果報應所種下的果實，順應佛法的人也不會相信或樂於接受罪與福的報應。順應佛法的人如果受到惡語相加，也不會想著報復，順應佛法的人不會尋求爭鬥的過失。'
'順應佛法的人不會放縱口舌，順應佛法的人會使身口意不諂媚奉承，順應佛法的人不會爲了自我炫耀而讓人看到自己獨處，順應佛法的人不會因為貪圖供養的利益而輕視小事，順應佛法的人不會因為沒有慾望而製造虛假，順應佛法的人不會用他人或自己的身份來宣說佛道，順應佛法的人不會興起反對佛法的行為，順應佛法的人不會因為七種財富（信、戒、慚、愧、聞、施、慧）而貪婪吝嗇，順應佛法的人不會爲了食物而執著于飲食，順應佛法的人也不會破壞嚴父的族群，順應佛法的人不會譏諷別人的缺點，順應佛法的人也不會稱讚自己的功德，順應佛法的人不會分別佛的道德而認為有侷限，順應佛法的人讚嘆大乘佛法不會懈怠厭倦。這就是菩薩應該順應的佛法。'
'佛告訴寶女：『什麼是菩薩應當遵循的威儀？所謂議者，就是不追求名聲，不表現出軟弱無能，遵循修行，療治一切德行的根本，積累善行，志向超凡脫俗，發起道心，彙集空性的道理。即使佈施也不期望回報，彰顯一切安樂的道理，不毀壞戒律的道理，忍受不能忍受的道理，精進修行一切所作所為都超越世俗的道理，以禪定為寂靜的道理，對於智慧沒有猶豫的道理。遵循慈愛，平等對待眾生的道理，如果生起悲心，則為眾生演說一切道理，如果生起喜心，則歡喜佛法。' English version:
'Those who follow the Dharma do not violate the law; those who follow the Dharma do not cling to practice, thinking there are things that should or should not be possessed. Those who follow the Dharma do not have deficiencies due to their thoughts; those who follow the Dharma do not bury the scriptures; those who follow the Dharma do not destroy accomplishments; those who follow the Dharma do not cling to bondage; those who follow the Dharma are not subject to birth and death; those who follow the Dharma do not eliminate non-action (Nirvana); those who follow the Dharma have no thoughts of friends or enemies; those who follow the Dharma do not destroy the fruits of karmic retribution; those who follow the Dharma do not believe in or rejoice in the retribution of sin and merit. Those who follow the Dharma, if subjected to harsh words, do not think of retaliation; those who follow the Dharma do not seek the faults of conflict.'
'Those who follow the Dharma do not indulge their tongues; those who follow the Dharma do not flatter with their body, speech, and mind; those who follow the Dharma do not show off to others their solitary dwelling; those who follow the Dharma do not belittle small matters because of greed for offerings; those who follow the Dharma do not create falsehoods because of a lack of desire; those who follow the Dharma do not use their own or others' identities to preach the Buddha's path; those who follow the Dharma do not engage in actions that oppose the Dharma; those who follow the Dharma are not greedy or stingy because of the seven treasures (faith, precepts, shame, remorse, learning, giving, wisdom); those who follow the Dharma do not cling to food for the sake of eating; those who follow the Dharma do not destroy the lineage of their strict fathers; those who follow the Dharma do not criticize others' shortcomings; those who follow the Dharma do not praise their own merits; those who follow the Dharma do not limit the Buddha's virtues by making distinctions; those who follow the Dharma praise the Mahayana Dharma without laziness or weariness. This is the Dharma that Bodhisattvas should follow.'
'The Buddha said to Treasure Girl: 『What is the proper conduct that Bodhisattvas should follow? The so-called deliberation is not seeking fame, not showing weakness, following practice, healing the root of all virtues, accumulating good deeds, having extraordinary aspirations, arousing the mind for the path, and gathering the principles of emptiness. Even when giving, one does not expect reward, one manifests the principles of all peace, one does not destroy the principles of precepts, one endures the unendurable, one's diligent practice transcends all worldly principles, one takes meditation as the principle of tranquility, and one has no hesitation in wisdom. One follows compassion, treating all beings equally; if one arises with compassion, one explains all principles to all beings; if one arises with joy, one rejoices in the Dharma.』
【English Translation】 'Those who accord with the Dharma do not violate the law; those who accord with the Dharma do not adhere to cultivation, thinking there are things that should or should not be possessed. Those who accord with the Dharma do not have deficiencies due to their thoughts; those who accord with the Dharma do not bury the scriptures; those who accord with the Dharma do not destroy accomplishments; those who accord with the Dharma do not cling to bondage; those who accord with the Dharma are not subject to birth and death; those who accord with the Dharma do not eliminate non-action (Nirvana); those who accord with the Dharma have no thoughts of friends or enemies; those who accord with the Dharma do not destroy the fruits of karmic retribution; those who accord with the Dharma do not believe in or rejoice in the retribution of sin and merit. Those who accord with the Dharma, if subjected to harsh words, do not think of retaliation; those who accord with the Dharma do not seek the faults of conflict.' 'Those who accord with the Dharma do not indulge their tongues; those who accord with the Dharma do not flatter with their body, speech, and mind; those who accord with the Dharma do not show off to others their solitary dwelling; those who accord with the Dharma do not belittle small matters because of greed for offerings; those who accord with the Dharma do not create falsehoods because of a lack of desire; those who accord with the Dharma do not use their own or others' identities to preach the Buddha's path; those who accord with the Dharma do not engage in actions that oppose the Dharma; those who accord with the Dharma are not greedy or stingy because of the seven treasures (faith, precepts, shame, remorse, learning, giving, wisdom); those who accord with the Dharma do not cling to food for the sake of eating; those who accord with the Dharma do not destroy the lineage of their strict fathers; those who accord with the Dharma do not criticize others' shortcomings; those who accord with the Dharma do not praise their own merits; those who accord with the Dharma do not limit the Buddha's virtues by making distinctions; those who accord with the Dharma praise the Mahayana Dharma without laziness or weariness. This is the Dharma that Bodhisattvas should follow.' 'The Buddha said to Treasure Girl: 『What is the proper conduct that Bodhisattvas should follow? The so-called deliberation is not seeking fame, not showing weakness, following practice, healing the root of all virtues, accumulating good deeds, having extraordinary aspirations, arousing the mind for the path, and gathering the principles of emptiness. Even when giving, one does not expect reward, one manifests the principles of all peace, one does not destroy the principles of precepts, one endures the unendurable, one's diligent practice transcends all worldly principles, one takes meditation as the principle of tranquility, and one has no hesitation in wisdom. One follows compassion, treating all beings equally; if one arises with compassion, one explains all principles to all beings; if one arises with joy, one rejoices in the Dharma.』'
誼，若為護者于諸苦樂無動搖誼。若佈施者則無誨誼，欣樂所生無所害誼，造成誼者興法愿誼。平等誼者勸化眾生志於大乘，而以四恩化黎庶議。一切萬物非常苦誼，一切諸法無吾我誼。于諸塵勞至澹泊誼，而於識者曉聖慧誼，游嚴飾事為將御誼，一切經典則為帑藏導利典誼，計人命者化以法誼。若能了識睹達法誼，說誼無盡，分別經卷不壞法誼；若睹順滅，入無色慧而遭辯才，隨其眾人應病說誼。設佈施業不以厭誼，為持戒業具足愿故，博聞之業奉要行故，功德之業滿諸相故，為惠業者曉了一切群生根故，寂然之業將心事故，觀察之業通達智故。四意止者制止志故，四意斷者興顯一切功德法故，為神足者游十方故。其五根者不破他故亦不毀空，為五力者而不錯亂諸塵勞故，七覺意者曉了一切諸法之故，游求路者於一切法無結恨故，成神通者究竟本末無缺漏故。在彼如斯，若茲像類順法議者，則為究竟法誼之要。若應此誼，尋應威儀不為非誼。如是菩薩尋應威儀。」
佛告寶女：「一切顛倒眾邪見滅則為空誼，行空菩薩為順誼矣！除一切想，應以不應則無想故，無想菩薩便順應誼。離於一切三界之愿則無愿誼，無愿菩薩便順應誼。休息一切諸所造行則無行故，無行菩薩便順應誼。舍遠所生一切滅盡則無生故，無
【現代漢語翻譯】 現代漢語譯本：
『誼』，如果作為守護者，對於各種苦樂都不會動搖。如果佈施，就不會有教誨的必要，欣然接受所產生的快樂而沒有損害，創造『誼』的人會發起弘揚佛法的願望。『平等誼』是勸導眾生立志于大乘佛法，並以四種恩惠教化百姓。一切萬物都是無常和痛苦的，一切諸法都沒有『我』的概念。對於世俗的煩惱要淡泊，對於有智慧的人要明白聖人的智慧，遊歷莊嚴的場所是爲了引導眾人，一切經典都是引導利益的寶藏，計算人的壽命是爲了用佛法教化他們。如果能夠了解並通達佛法，所說的『誼』是無盡的，分別經卷也不會破壞佛法；如果看到順應寂滅，進入無色界的智慧並獲得辯才，就應該根據眾生的不同情況來宣說佛法。即使佈施也不應該感到厭倦，爲了持戒而圓滿願望，爲了博聞而奉行要義，爲了功德而圓滿各種相好，爲了施惠而瞭解一切眾生的根性，爲了寂靜而處理心事，爲了觀察而通達智慧。四念處是爲了制止心志，四正勤是爲了興盛一切功德法，爲了神足通而遊歷十方。五根不會破壞他人也不會毀壞空性，五力不會錯亂各種煩惱，七覺支是爲了明白一切諸法，修行道路的人對於一切法都沒有怨恨，成就神通的人能夠究竟瞭解事物的本末而沒有缺失。像這樣的人，如果像這樣順應佛法，就是究竟佛法要義的關鍵。如果符合這個『誼』，就應該遵循威儀，不做不符合『誼』的事情。菩薩就應該這樣遵循威儀。』 佛陀告訴寶女：『一切顛倒的邪見滅除就是空『誼』，行空的菩薩就是順應『誼』了！去除一切想法，應該不應該，因為沒有想法，無想菩薩就是順應『誼』了。遠離一切三界的願望就是無愿『誼』，無愿菩薩就是順應『誼』了。停止一切所造作的行為就是無行，無行菩薩就是順應『誼』了。捨棄遠離一切所生，一切都滅盡就是無生，無
【English Translation】 English version:
'Yi' (righteousness, meaning), if one is a protector, one will not be moved by various sufferings and joys. If one gives alms, there is no need for instruction; one will gladly accept the joy that arises without harm; one who creates 'yi' will make vows to promote the Dharma. 'Equality yi' is to encourage sentient beings to aspire to the Mahayana Dharma and to teach the people with the four kinds of kindness. All things are impermanent and suffering; all dharmas have no concept of 'self'. One should be detached from worldly afflictions, and for the wise, one should understand the wisdom of the saints. Visiting solemn places is to guide the people; all scriptures are treasures that guide benefits; calculating people's lifespans is to teach them with the Dharma. If one can understand and penetrate the Dharma, the 'yi' spoken is endless; distinguishing scriptures will not destroy the Dharma. If one sees the extinction of conformity, enters the wisdom of the formless realm and obtains eloquence, one should expound the Dharma according to the different situations of sentient beings. Even when giving alms, one should not feel weary; one should fulfill vows for the sake of upholding precepts; one should practice the essentials for the sake of extensive learning; one should fulfill all the marks of excellence for the sake of merit; one should understand the roots of all sentient beings for the sake of bestowing kindness; one should handle matters of the mind for the sake of tranquility; one should penetrate wisdom for the sake of observation. The four foundations of mindfulness are to restrain the mind; the four right efforts are to promote all meritorious dharmas; the supernatural powers are to travel in the ten directions. The five roots will not destroy others nor destroy emptiness; the five powers will not confuse various afflictions; the seven factors of enlightenment are to understand all dharmas; those who walk the path have no resentment towards all dharmas; those who achieve supernatural powers can ultimately understand the beginning and end of things without any omissions. Such a person, if they conform to the Dharma in this way, is the key to the ultimate meaning of the Dharma. If one conforms to this 'yi', one should follow the proper conduct and not do things that do not conform to 'yi'. A Bodhisattva should follow the proper conduct in this way.' The Buddha told the Treasure Girl: 'The extinction of all inverted and heretical views is the 'yi' of emptiness; a Bodhisattva who practices emptiness is conforming to 'yi'! To remove all thoughts, whether one should or should not, because there are no thoughts, a Bodhisattva without thought is conforming to 'yi'. To be away from all desires of the three realms is the 'yi' of no desire; a Bodhisattva without desire is conforming to 'yi'. To stop all actions that are created is no action; a Bodhisattva without action is conforming to 'yi'. To abandon and be away from all that is born, and all is extinguished, is no birth, no
生菩薩便順應誼。諸所起受以無所起則無起故，無起菩薩便順應誼。而以蠲除苦習盡道則為盡故，滅盡菩薩便順應誼。一切諸法無有人命則為無故，無人菩薩便順應誼。一切言辭音響之誼，而不可得則為故矣，無獲菩薩便順應誼。諸行清凈則誠諦故，至誠菩薩便順應誼。一切道品法無放逸則為故矣，無騁菩薩便順應誼。一切所聞悉信奉行則為誼也，遵行菩薩便順應誼。一切諸乘由大乘故，若有菩薩隨大乘教，便順應誼。」
佛告寶女：「無所壞者無若干事，則為誼矣。一品類者若一味者，則為誼矣。無所動搖若無所盡，則為誼矣。無所行者不生不起，則為誼矣。無所來者亦無所去，則為誼矣。無所生者亦無所滅，則為誼矣。無有二事：不舉不下、不高不卑，則為誼矣。無所造作亦無有形，則為誼矣。無所興為亦無所有，則為誼矣。無有同像、無所勸教、亦無有知，則為誼矣。去於三瑕凈三道場，平等三世，三垢永除而無三塵，則為誼矣。無所游止無所毀失，則為誼矣。無有怨敵為澹泊行，無有惱熱，則為誼矣。無燕居行，則為誼矣。無所宣佈無有攝取，常如應行，則為誼矣。斷去來今無有諛諂，則為誼矣。亦不想念正法非法，除有限無限、有常無常，平等之惠而超度去，則為誼矣。于諸文字所應音聲，而悉曉了
【現代漢語翻譯】 現代漢語譯本：菩薩生起時，便順應真諦。一切所感受的，都因無生而無起，無生菩薩便順應真諦。通過去除苦的習性，達到滅盡之道，滅盡菩薩便順應真諦。一切諸法中，沒有所謂的人或生命，無人菩薩便順應真諦。一切言辭和聲音的意義，都不可得，無獲菩薩便順應真諦。一切行為清凈，便是真實，至誠菩薩便順應真諦。一切道品之法，不放逸，無騁菩薩便順應真諦。一切所聽聞的，都信奉實行，遵行菩薩便順應真諦。一切諸乘都源於大乘，若有菩薩隨大乘教導，便順應真諦。 佛告訴寶女：『無所壞者，沒有若干事，便是真諦。一品類者，若一味者，便是真諦。無所動搖，若無所盡，便是真諦。無所行者，不生不起，便是真諦。無所來者，亦無所去，便是真諦。無所生者，亦無所滅，便是真諦。沒有二事：不舉不下、不高不卑，便是真諦。無所造作，亦無有形，便是真諦。無所興為，亦無所有，便是真諦。沒有同像、無所勸教、亦無有知，便是真諦。去除三瑕，凈化三道場，平等三世，三垢永除而無三塵，便是真諦。無所游止，無所毀失，便是真諦。沒有怨敵，為澹泊行，沒有惱熱，便是真諦。沒有燕居行，便是真諦。無所宣佈，沒有攝取，常如應行，便是真諦。斷去過去、現在、未來，沒有諛諂，便是真諦。也不想念正法非法，除去有限無限、有常無常，以平等之惠而超度，便是真諦。對於一切文字所應的音聲，都能完全明瞭。』
【English Translation】 English version: When a Bodhisattva arises, they accord with the true meaning. All that is experienced, because of no arising, there is no origination, a Bodhisattva of no arising accords with the true meaning. Through removing the habits of suffering, reaching the path of cessation, a Bodhisattva of cessation accords with the true meaning. In all dharmas, there is no so-called person or life, a Bodhisattva of no person accords with the true meaning. The meaning of all words and sounds is unattainable, a Bodhisattva of no attainment accords with the true meaning. All actions are pure, that is truth, a Bodhisattva of truth accords with the true meaning. All the dharmas of the path, without negligence, a Bodhisattva of no indulgence accords with the true meaning. All that is heard, is believed and practiced, a Bodhisattva of practice accords with the true meaning. All vehicles originate from the Mahayana (Great Vehicle), if a Bodhisattva follows the teachings of the Mahayana, they accord with the true meaning. The Buddha told Treasure Girl: 'That which cannot be destroyed, without various matters, is the true meaning. That which is of one category, if of one flavor, is the true meaning. That which is unmoving, if without end, is the true meaning. That which is without action, neither arising nor originating, is the true meaning. That which does not come, also does not go, is the true meaning. That which is not born, also does not perish, is the true meaning. There are not two matters: neither lifting up nor putting down, neither high nor low, is the true meaning. That which is without creation, also without form, is the true meaning. That which is without activity, also without possession, is the true meaning. Without a similar image, without exhortation, also without knowledge, is the true meaning. Removing the three flaws, purifying the three sacred places, equalizing the three times, the three defilements are forever removed without the three dusts, is the true meaning. Without dwelling, without loss, is the true meaning. Without enemies, practicing detachment, without vexation, is the true meaning. Without secluded practice, is the true meaning. Without proclamation, without grasping, always acting accordingly, is the true meaning. Cutting off the past, present, and future, without flattery, is the true meaning. Also not thinking of right dharma or wrong dharma, removing limited and unlimited, permanent and impermanent, with equal grace transcending, is the true meaning. Regarding all the sounds that correspond to words, being completely clear about them.'
一切本凈無有言辭，則為誼矣。曉心意識，無所宣暢而出家者，則為誼矣。于淫怒癡塵勞之慾，有想無想應與不應，悉分別之而無想著，則為誼矣。等於諸法而無若干，不為差特，則為誼矣。空無想愿無所造作、亦無有形，則為誼矣。曉了第一至誠事者，不有所信、不仰他人、不知相處，則為誼矣。亦無敕教不著諸相，則為誼矣。相如虛空靖寂之相，則為誼矣。無所著相無所造作、無所悅相，則為誼矣。無所壞相如其本無，真諦無異無差特相，則為誼矣。善開化相計陰如幻，自然之相，則為誼矣。其四種者為法界相，而不游出徑行外相，則為誼矣。佈施戒惠寂然善權，無有相者，則為誼矣。興設至誠無欺詐相，一切所有為無所有相，則為誼矣。猶如金剛堅無壞相，處於世間無所諍相，則為誼矣。所作極善而諦究竟，具足之相，則為誼矣。一切普入而悉濟相，無有陰蓋所向門相，則為誼矣。等於諸趣，入於一切諸法之相，則為誼矣。平等無邪睹于平均，無所有相，則為誼矣。定意智惠因游生相，解度知見而為惠相，則為誼矣。依于聖相，若有所知若教命相，則為誼矣。如其真諦曉發遣相，等御一切諸法之相，則為誼矣。假使菩薩如是具足所修之誼，能說若斯諸誼事者，則能分別一切眾誼。故謂大士菩薩尋應威儀者也。」
佛告寶女：「何謂菩薩奉順律教？如來講說，而有二律。何謂為二？殃罪之律、決勞欲律。彼何謂殃罪之律？所言罪律，思想之本，不應順本、無明之本、愚癡之本、顛倒之本、無實之本、虛偽之本、貪身之本、猗我之本、著人之本、懈怠之本、無所捨本、無所歸本、狐疑之本、慢恣之本、難致慧本，是謂殃罪之律。何謂決塵欲律？住無猶豫而無所念，無有罪處亦不說罪、不說方面，不樂王者，不為塵埃，無有慳貪、亦無所見心無所起，其志安雅離於滅盡，則無所有無有處所、亦無方面無有塵勞，無所吝惜亦無所睹，計如心者罪亦如之。如其罪者，一切諸法亦復如是，無有根本亦無所住，猶如心者不可攀引，清凈鮮潔超諸所有，寂然澹泊趣于滅盡，斷絕休息生死患難，信遵聖教而秉一心無有猶豫，志於同歸無有殃釁。是則名曰決塵欲律。」
佛告寶女：「何謂塵勞？何決欲律？所言塵者，謂淫怒癡、無明恩愛，及以所受諸有十二所趣有為因緣之行，是曰塵勞。所決欲律究竟開化一切諸法。所以者何？則以空事開化諸法，彼無慾行無恚恨癡；則以無相開化諸法，亦無玩習行眾勞塵；則以無愿化于諸法，彼則習行諸德善事。於一切行而無所行，已無所有化于諸法，以無所行導利諸法。彼于所造而無所行，一
【現代漢語翻譯】 現代漢語譯本 佛陀告訴寶女：『什麼是菩薩奉行順應戒律的教導？如來所講說的，有二種戒律。什麼是二種呢？一是殃罪之律，二是決勞欲律。什麼是殃罪之律呢？所說的罪律，是思想的根本，不應順從的根本，無明的根本，愚癡的根本，顛倒的根本，不真實的根本，虛偽的根本，貪戀身體的根本，執著自我的根本，執著他人的根本，懈怠的根本，無所捨棄的根本，無所歸依的根本，狐疑的根本，傲慢放縱的根本，難以獲得智慧的根本，這就是所謂的殃罪之律。什麼是決塵欲律呢？安住于無猶豫而無所念的狀態，沒有罪過的地方也不說罪過，不說任何方面，不貪戀權位，不為世俗所染，沒有慳吝貪婪，也沒有任何見解，心無所起，其志向安寧高雅，遠離滅盡，則無所有，無有處所，也沒有方面，沒有塵勞，無所吝惜，也沒有所見，如果心是這樣，罪過也是這樣。如果罪過是這樣，一切諸法也都是這樣，沒有根本，也沒有所住，就像心一樣不可攀緣，清凈鮮潔，超越一切所有，寂靜淡泊，趨向滅盡，斷絕休息生死患難，信奉遵從聖教，秉持一心，沒有猶豫，志向同歸，沒有災禍。這就是所謂的決塵欲律。』 佛陀告訴寶女：『什麼是塵勞？什麼是決欲律？所說的塵，是指淫慾、嗔怒、愚癡、無明、恩愛，以及所承受的各種有十二種去處的有為因緣之行，這就是塵勞。所說的決欲律，是究竟開化一切諸法。為什麼呢？因為用空性來開化諸法，那裡沒有慾望、嗔恨、愚癡；用無相來開化諸法，也沒有玩習，行眾勞塵；用無愿來開化諸法，那裡就習行各種德善之事。對於一切行為而無所執著，已經一無所有，開化諸法，以無所執著來引導利益諸法。對於所造作的而無所執著，一切諸法也是如此。』
【English Translation】 English version The Buddha said to Treasure Girl: 'What is it that Bodhisattvas uphold and follow the teachings of the precepts? As the Tathagata has explained, there are two kinds of precepts. What are the two? They are the precepts of calamity and sin, and the precepts of resolving defilements and desires. What are the precepts of calamity and sin? The so-called precepts of sin are the root of thoughts, the root that should not be followed, the root of ignorance (avidya), the root of foolishness (moha), the root of perversion, the root of unreality, the root of falsehood, the root of attachment to the body, the root of clinging to self, the root of attachment to others, the root of laziness, the root of not giving up, the root of not taking refuge, the root of doubt, the root of arrogance and indulgence, the root of difficulty in attaining wisdom. These are called the precepts of calamity and sin. What are the precepts of resolving defilements and desires? To abide without hesitation and without thought, not speaking of sin where there is no sin, not speaking of any aspect, not delighting in kingship, not being defiled by the world, having no stinginess or greed, having no views, the mind not arising, one's aspiration being peaceful and elegant, being apart from extinction, then there is nothing, no place, no aspect, no defilement, no miserliness, and nothing seen. If the mind is like this, then sin is also like this. If sin is like this, then all dharmas are also like this, having no root and no abiding place, like the mind, which cannot be grasped, pure and immaculate, surpassing all existence, tranquil and serene, tending towards extinction, cutting off and resting from the suffering of birth and death, believing and following the holy teachings, upholding one mind without hesitation, aspiring to the same destination without calamity. This is called the precepts of resolving defilements and desires.' The Buddha said to Treasure Girl: 'What are defilements and labors? What are the precepts of resolving desires? The so-called defilements are lust, anger, ignorance, avidya, love, and the twelve kinds of conditioned actions arising from causes and conditions that one undergoes. These are called defilements and labors. The so-called precepts of resolving desires are the ultimate opening and transformation of all dharmas. Why is this so? Because one uses emptiness to open and transform all dharmas, where there is no desire, hatred, or ignorance; one uses no-form to open and transform all dharmas, where there is no indulgence or practice of defilements; one uses no-wish to transform all dharmas, where one practices all virtuous and good deeds. Regarding all actions, one is without attachment, having nothing, transforming all dharmas, using non-attachment to guide and benefit all dharmas. Regarding what is created, one is without attachment, and all dharmas are also like this.'
切諸法依猗因緣，於一切見無所遵修。假使於此十二因緣，有所歸趣平等諸法，於一切勞則無慾塵本末寂滅。所云空者，俗與道空。以是之空，一切塵勞欲事亦空。假使以空等於道者，是決欲律。其有言曰，彼典主律，自開化者乃名曰律。其能知己自化身者，則能曉了開化欲律。
「何謂開化己身之律？其能分別於我、不我，知身自然，解己澹泊了己如實，曉於己身無所瞋恨，分別身空己無所有，曉己無本了己無獲，分別己身而不動搖，分別己身無有倫比，曉己無生亦無所起，其有了己，分別如是則了塵勞，而無有本亦復若斯！如無有我而想有我，彼則顛倒；設如是者，己無塵勞而起勞想，是為顛倒。又如吾我本凈無身，如是欲塵則為本凈，無塵勞也。其有曉瞭如是觀者，是決欲律。彼亦不化過去欲塵，亦無當來、亦無現在。所以者何？不習諸行亦不復念塵勞欲塵。其於己身無所念者，則無過去亦無當來、亦無現在。又如心者無有色像，則無有內亦無有外、亦無所得，欲塵如是則無色像，亦無有內亦無有外、亦無所得。無所得者則無瞋恨，亦無諍訟無所滅除，亦無所造無所不造，亦無所作亦復不作。一切欲塵其有游此，于諸欲塵了別恩愛，而無所有亦不離有，是則名曰決欲塵律。」
佛告寶女：「假使菩
【現代漢語翻譯】 現代漢語譯本：一切諸法都依賴因緣而生起，對於一切見解都不執著遵循。假設對於這十二因緣有所歸依，認為諸法平等，那麼對於一切煩惱就不會有慾望，其根本也寂滅了。所說的『空』，是指世俗和真理的空性。因為這種空性，一切煩惱慾望之事也都是空的。假設以空性等同於真理，這就是決斷慾望的法則。有人說，經典是主導法則，自我開悟的人才稱為法則。能夠認識自己開悟之身的人，就能明白開悟慾望的法則。 什麼是開悟自身的法則呢？就是能夠分別『我』和『非我』，知道身體是自然的，理解自己淡泊，瞭解自己如實，明白自己身體沒有嗔恨，分別身體是空的，自己一無所有，明白自己沒有根本，瞭解自己沒有獲得，分別自己的身體而不動搖，分別自己的身體沒有倫比，明白自己沒有生也沒有起。如果執著于『有我』，像這樣分別就會了解煩惱，而煩惱沒有根本也像這樣！如果本來沒有『我』卻想有『我』，那就是顛倒；如果這樣，自己沒有煩惱卻生起煩惱的想法，這就是顛倒。又如『我』本來清凈沒有身體，這樣慾望煩惱也就本來清凈，沒有煩惱。如果有人明白這樣的觀察，這就是決斷慾望的法則。他也不會轉化過去的慾望煩惱，也沒有未來的，也沒有現在的。為什麼呢？因為不習諸行，也不再念煩惱慾望。如果對於自身沒有執念，就沒有過去，也沒有未來，也沒有現在。又如心沒有顏色和形象，就沒有內在，也沒有外在，也沒有所得。慾望煩惱也是這樣，沒有顏色和形象，也沒有內在，也沒有外在，也沒有所得。沒有所得就沒有嗔恨，也沒有爭訟，沒有滅除，也沒有造作，也沒有不造作，也沒有作為，也沒有不作為。一切慾望煩惱，如果能游於此，對於諸慾望煩惱瞭解恩愛，而無所有也不離有，這就叫做決斷慾望煩惱的法則。」 佛告訴寶女：『假設菩
【English Translation】 English version: All dharmas arise depending on conditions, and one does not adhere to or follow any views. If one were to take refuge in these twelve links of dependent origination, considering all dharmas to be equal, then one would have no desire for all afflictions, and their root would be extinguished. What is called 'emptiness' refers to the emptiness of both the mundane and the ultimate truth. Because of this emptiness, all afflictions and desires are also empty. If one equates emptiness with the path, this is the law of resolving desires. Some say that the scriptures are the guiding law, and only those who are self-enlightened are called the law. Those who can recognize their own enlightened body can understand the law of enlightening desires. What is the law of enlightening oneself? It is the ability to distinguish between 'self' and 'non-self,' to know that the body is natural, to understand one's own detachment, to understand oneself as one truly is, to know that one's body has no hatred, to discern that the body is empty and that one possesses nothing, to understand that one has no origin and to know that one has gained nothing, to discern one's body without wavering, to discern that one's body is incomparable, to know that one has no birth and no arising. If one clings to the idea of 'having a self,' then by discerning in this way, one will understand afflictions, and afflictions have no root, just like this! If one does not have a 'self' but thinks one does, that is delusion; if this is the case, one has no afflictions but generates the thought of afflictions, this is delusion. Furthermore, just as the 'self' is originally pure and without a body, so too are desires and afflictions originally pure, without afflictions. If one understands this kind of observation, this is the law of resolving desires. He also does not transform past desires and afflictions, nor are there future ones, nor present ones. Why is this? Because one does not practice all actions, nor does one think of afflictions and desires anymore. If one has no attachment to oneself, then there is no past, no future, and no present. Furthermore, just as the mind has no color or form, there is no inside, no outside, and nothing to be attained. Desires and afflictions are also like this, having no color or form, no inside, no outside, and nothing to be attained. With nothing to be attained, there is no hatred, no contention, no elimination, no creation, no non-creation, no action, and no non-action. All desires and afflictions, if one can roam in this, understanding the love and attachment to all desires and afflictions, while having nothing and not being separate from existence, this is called the law of resolving desires and afflictions.' The Buddha told Treasure Woman: 'Suppose a Bodhi'
薩曉瞭如是開化欲律，則能教導眾人慾塵而說法矣！是則名曰奉順律教。」
佛說是至誠真教之法，隨誼奉順律事，一萬菩薩得不起法忍。寶女欣然志懷踴躍，善心生焉，前白佛言：「未曾有，如來！快說此至誠法嘆詠誼律。設使菩薩奉行如斯，則為第一，無所諍訟，便能蠲除眾生所訟，則順經典。」
寶女所問經卷第一 大正藏第 13 冊 No. 0399 寶女所問經
寶女所問經卷第二
西晉月支三藏竺法護譯
發意三十二寶品第二
爾時，賢者舍利弗問寶女曰：「今者女身豈能修于至誠之法、誼律行乎？」寶女答曰：「唯，舍利弗！其至誠者無有言辭，法者無慾誼不可獲，計于律者身心寂然；又如彼者不可發遣、亦無所受。唯，舍利弗！其至誠者，則滅盡相、法憺怕相，儀離嚴飾律解脫相。以是之故，不有言辭亦不可說。唯，舍利弗！至誠無本法無差特，議無有二律無造誼，以是之故不有所說，亦無言辭不可讚詠。」
時，舍利弗復問寶女：「女所執寶為何等類，而爾名曰為寶女也？」
於是寶女答舍利弗：「菩薩則以三十二事，而現目前興發寶心，一切聲聞緣覺之乘所不能及。何謂三十二事？救濟一切黎庶之類，皆令興發諸通慧心。不斷佛教則發
【現代漢語翻譯】 現代漢語譯本：如果菩薩能夠像這樣開悟並理解慾望的規律，那麼他就能教導眾人遠離慾望的塵埃，併爲他們說法！這就被稱為奉行和順應戒律的教導。 佛陀說這是至誠真實的教法，隨順其義理奉行戒律之事，一萬菩薩因此證得無生法忍（一種對真理的深刻理解和接受）。寶女（一位菩薩的名字）欣喜若狂，心中充滿喜悅，善心油然而生，她上前對佛陀說：『世尊，真是前所未有！您如此快速地宣說了這至誠的教法，讚歎戒律的義理。如果菩薩能夠像這樣奉行，那將是第一等的，不會有任何爭訟，並且能夠消除眾生的爭訟，這才是順應經典的教導。』 《寶女所問經》第一卷 《寶女所問經》第二卷 西晉月支三藏竺法護譯 發意三十二寶品第二 當時，賢者舍利弗（佛陀的十大弟子之一，以智慧著稱）問寶女說：『如今你身為女子，難道能夠修習至誠的教法和戒律嗎？』寶女回答說：『是的，舍利弗！至誠的真理是沒有言辭可以表達的，法（佛法）的本質是無慾的，其義理是不可執著的，而戒律的本質是身心寂靜；又如那至誠的真理，既不能被遣散，也沒有什麼可以接受的。舍利弗！至誠的真理是滅盡一切表象的，法是寂靜無為的，戒律是遠離一切裝飾和束縛的。因此，它無法用言辭表達，也無法被描述。舍利弗！至誠的真理沒有根本，法沒有差別，義理沒有二元對立，戒律沒有造作的意義，因此，它無法被言說，也無法被讚美。』 當時，舍利弗又問寶女：『你所執持的寶物是什麼型別的，因此你被稱為寶女呢？』 於是寶女回答舍利弗說：『菩薩以三十二種方式，展現出寶貴的心，這是所有聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人）的修行所無法達到的。這三十二種方式是什麼呢？救濟一切眾生，使他們都能生起通達智慧的心。不間斷地弘揚佛法，則能生起
【English Translation】 English version: If a Bodhisattva can awaken and understand the law of desire in this way, then he can teach people to stay away from the dust of desire and preach the Dharma for them! This is called following and complying with the teachings of the precepts. The Buddha said that this is the most sincere and true teaching, following its meaning and practicing the precepts. Ten thousand Bodhisattvas thus attained the Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas). The Jewel Woman (a Bodhisattva's name) was overjoyed, her heart filled with delight, and a good intention arose. She stepped forward and said to the Buddha: 'World Honored One, this is unprecedented! You have so quickly proclaimed this sincere teaching, praising the meaning of the precepts. If a Bodhisattva can practice in this way, it will be the first and foremost, there will be no disputes, and it will be able to eliminate the disputes of sentient beings, which is in accordance with the teachings of the scriptures.' The First Scroll of the Sutra of the Questions of the Jewel Woman The Second Scroll of the Sutra of the Questions of the Jewel Woman Translated by the Tripitaka Master Dharmaraksha of the Yuezhi during the Western Jin Dynasty The Second Chapter on the Thirty-Two Jewels of Aspiration At that time, the venerable Shariputra (one of the Buddha's ten great disciples, known for his wisdom) asked the Jewel Woman: 'Now that you are a woman, can you cultivate the sincere teachings and the precepts?' The Jewel Woman replied: 'Yes, Shariputra! The sincere truth has no words to express it, the essence of Dharma (Buddha's teachings) is without desire, its meaning is not to be grasped, and the essence of precepts is the stillness of body and mind; and like that sincere truth, it cannot be dismissed, nor is there anything to accept. Shariputra! The sincere truth is the extinction of all appearances, the Dharma is tranquil and inactive, and the precepts are free from all adornments and restraints. Therefore, it cannot be expressed in words, nor can it be described. Shariputra! The sincere truth has no root, the Dharma has no difference, the meaning has no duality, and the precepts have no artificial meaning, therefore, it cannot be spoken, nor can it be praised.' At that time, Shariputra asked the Jewel Woman again: 'What kind of jewels do you hold, that you are called the Jewel Woman?' Then the Jewel Woman replied to Shariputra: 'A Bodhisattva manifests a precious heart in thirty-two ways, which is beyond the reach of all Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken through observing causes and conditions). What are these thirty-two ways? To save all sentient beings, enabling them to generate minds of penetrating wisdom. To continuously propagate the Buddha's teachings, thus generating
寶心。將護法教則發寶心。亦不斷絕聖眾之令，則發寶心。勸導眾生立賢聖安，無極之珍，則發寶心。蠲除黎庶塵勞之慾，去諸惱患至於大哀，則發寶心。一切所有琦珍異寶悉能捨施，內外所有瑰琦之物無所貪惜，則發寶心。自能護己禁戒善行，能以救濟毀戒之人，則發寶心。忍辱之力和雅安詳，精進合集，令諸瞋諍、患厭怒害、貢高自大，懷結之眾群黎之類，恃怙力勢欲有所加，使興忍辱，而令眾生觀于道法，忍辱之力，則發寶心。不怯不弱、亦無懈怠，堅固慇勤永不回還，于大乘行而不懈倦，開化懈怠眾生朋黨令大精進，則發寶心。心意專精而修一行，同等禪定三昧正受，所歸差特開化眾生，令于欲界而無所著，以權方便退還於禪，則發寶心。智慧分別，破壞一切諸窈冥法，猶如真正而無有二，入施一品感動聖達，則發寶心。等心一切而無加害，道無若干，尋以一味為諸通慧，則發寶心。離諸結滯而以平等，有為無為有形無形，亦無歡欣不離寂然，無心熙怡善住安諦，意不動搖苦樂不移，將護群黎，則發寶心。離於恐懼，于深緣起十二相連，奧妙之誼而無所畏，所當度者曉了超越，不取諸見，則發寶心。積累功德而無厭足周滿相好，則發寶心。常志好樂欲見正覺而不違遠，恒睹諸佛，則發寶心。求聞經法聽省典籍
【現代漢語翻譯】 現代漢語譯本：以珍視之心守護佛法教義，即是發菩提心；不中斷聖賢僧團的教誨，即是發菩提心；勸導眾生建立賢聖的安樂，獲得無上的珍寶，即是發菩提心；消除民眾的塵世煩惱慾望，去除一切憂愁苦患，達到大慈大悲的境界，即是發菩提心；能捨棄一切珍奇寶物，對於內外一切珍貴之物毫無貪戀，即是發菩提心；自己能夠守護戒律，行持善法，也能救濟那些毀犯戒律的人，即是發菩提心；以忍辱的力量，和藹安詳，精進修行，使那些充滿嗔恨、厭惡、憤怒、傲慢、懷有怨恨的眾生，以及那些依仗權勢想要加害於人的人，都能生起忍辱之心，從而使眾生觀察到佛法的忍辱之力，即是發菩提心；不膽怯不軟弱，也沒有懈怠，堅定勤勉永不退轉，對於大乘的修行永不疲倦，開導那些懈怠的眾生，使他們精進修行，即是發菩提心；心意專注精進地修持一行，達到禪定三昧的正受，根據眾生根性的差異而開導他們，使他們在欲界中不執著，以方便法門引導他們退回禪定，即是發菩提心；以智慧分別，破除一切幽暗不明的法，如同真理一般毫無二致，進入施捨的境界，感動聖賢，即是發菩提心；以平等心對待一切眾生，不加害於任何眾生，佛法之道沒有差別，以唯一的真理來通達一切智慧，即是發菩提心；脫離一切束縛，以平等心對待有為法和無為法，有形和無形，不歡喜也不厭離寂靜，內心平靜安詳，善於安住于真理，心意不動搖，不為苦樂所動，守護眾生，即是發菩提心；遠離恐懼，對於甚深的緣起十二因緣的奧妙道理毫無畏懼，對於應當度化的眾生，明瞭超越，不執著于任何見解，即是發菩提心；積累功德永不滿足，圓滿相好，即是發菩提心；常常立志歡喜想要見到正覺，不遠離佛陀，恒常見到諸佛，即是發菩提心；求聞佛法，聽聞經典。 English version: To cherish the Dharma teachings with a precious heart is to generate Bodhicitta (the aspiration for enlightenment); to not interrupt the teachings of the noble Sangha (community of practitioners) is to generate Bodhicitta; to encourage sentient beings to establish the peace of the noble ones and attain the supreme treasure is to generate Bodhicitta; to eliminate the worldly desires and afflictions of the people, to remove all sorrows and sufferings, and to reach the state of great compassion is to generate Bodhicitta; to be able to give away all rare and precious treasures, and to have no attachment to any precious things, whether internal or external, is to generate Bodhicitta; to be able to uphold the precepts and practice good deeds, and also to help those who have broken the precepts, is to generate Bodhicitta; with the power of patience, to be gentle and peaceful, to practice diligently, so that those who are full of hatred, aversion, anger, arrogance, and resentment, as well as those who rely on power and want to harm others, can all generate the heart of patience, thus enabling sentient beings to observe the power of patience in the Dharma, is to generate Bodhicitta; to be neither timid nor weak, nor to be lazy, to be firm and diligent, never to retreat, to never tire of the practice of the Mahayana (Great Vehicle), to guide those who are lazy and make them practice diligently, is to generate Bodhicitta; to focus the mind and diligently practice one path, to attain the correct reception of Samadhi (meditative absorption), to guide sentient beings according to their different capacities, to make them not attached to the desire realm, and to use skillful means to lead them back to meditation, is to generate Bodhicitta; with wisdom to discern and destroy all obscure and unclear dharmas (teachings), as if they were the truth without any difference, to enter the realm of giving, and to move the noble ones, is to generate Bodhicitta; to treat all sentient beings with an equal heart, not to harm any sentient being, the path of the Dharma has no difference, to use the one truth to understand all wisdom, is to generate Bodhicitta; to be free from all bonds, to treat conditioned and unconditioned dharmas, form and formlessness, with an equal heart, neither rejoicing nor being averse to stillness, to be peaceful and calm in the heart, to dwell well in the truth, the mind not wavering, not moved by suffering or joy, to protect sentient beings, is to generate Bodhicitta; to be free from fear, to have no fear of the profound and mysterious principles of the twelve links of dependent origination, to understand and transcend those who should be liberated, and not to be attached to any views, is to generate Bodhicitta; to accumulate merits without ever being satisfied, to perfect the marks and characteristics of a Buddha, is to generate Bodhicitta; to always aspire to see the enlightenment, not to be far from the Buddha, to always see the Buddhas, is to generate Bodhicitta; to seek to hear the Dharma, to listen to the scriptures.
【English Translation】 To cherish the Dharma teachings with a precious heart is to generate Bodhicitta (the aspiration for enlightenment); to not interrupt the teachings of the noble Sangha (community of practitioners) is to generate Bodhicitta; to encourage sentient beings to establish the peace of the noble ones and attain the supreme treasure is to generate Bodhicitta; to eliminate the worldly desires and afflictions of the people, to remove all sorrows and sufferings, and to reach the state of great compassion is to generate Bodhicitta; to be able to give away all rare and precious treasures, and to have no attachment to any precious things, whether internal or external, is to generate Bodhicitta; to be able to uphold the precepts and practice good deeds, and also to help those who have broken the precepts, is to generate Bodhicitta; with the power of patience, to be gentle and peaceful, to practice diligently, so that those who are full of hatred, aversion, anger, arrogance, and resentment, as well as those who rely on power and want to harm others, can all generate the heart of patience, thus enabling sentient beings to observe the power of patience in the Dharma, is to generate Bodhicitta; to be neither timid nor weak, nor to be lazy, to be firm and diligent, never to retreat, to never tire of the practice of the Mahayana (Great Vehicle), to guide those who are lazy and make them practice diligently, is to generate Bodhicitta; to focus the mind and diligently practice one path, to attain the correct reception of Samadhi (meditative absorption), to guide sentient beings according to their different capacities, to make them not attached to the desire realm, and to use skillful means to lead them back to meditation, is to generate Bodhicitta; with wisdom to discern and destroy all obscure and unclear dharmas (teachings), as if they were the truth without any difference, to enter the realm of giving, and to move the noble ones, is to generate Bodhicitta; to treat all sentient beings with an equal heart, not to harm any sentient being, the path of the Dharma has no difference, to use the one truth to understand all wisdom, is to generate Bodhicitta; to be free from all bonds, to treat conditioned and unconditioned dharmas, form and formlessness, with an equal heart, neither rejoicing nor being averse to stillness, to be peaceful and calm in the heart, to dwell well in the truth, the mind not wavering, not moved by suffering or joy, to protect sentient beings, is to generate Bodhicitta; to be free from fear, to have no fear of the profound and mysterious principles of the twelve links of dependent origination, to understand and transcend those who should be liberated, and not to be attached to any views, is to generate Bodhicitta; to accumulate merits without ever being satisfied, to perfect the marks and characteristics of a Buddha, is to generate Bodhicitta; to always aspire to see the enlightenment, not to be far from the Buddha, to always see the Buddhas, is to generate Bodhicitta; to seek to hear the Dharma, to listen to the scriptures.
，稱量誼趣，則發寶心。如所聞法，可講說者發無量心，所興諸法無所師受，則發寶心。建立所行，睹毀戒者而以恩濟，則發寶心。其無所學，志存新學而不輕慢，則發寶心。舍于貢高自大、甚慢邪憍之心，卑下謙順而受教命，自屈稽首一切眾生，則發寶心。志存微妙諸根明達，蠲除卑賤下劣之乘，信樂大乘直心向道，則發寶心。離於魔事除去勞塵，潔凈清白而無垢濁便無瑕疵，貪慾染污乃以永除，樂處所有不以懈厭，則發寶心。而常專精行在澹泊，秉閑居德身心寂然，澹虛之行亦不污穢，生死之難志於大哀，則發寶心。
「於是菩薩舍於己身一切之安，欲安天人開化眾生，遭苦患者于眾惱熱不以懈惓，則發寶心。斯菩薩者光明寂然，而如勢力逮無漏法，觀于解脫如察己事，假使欲令而不遠舍所有之事，悉欲具足十方諸佛之法，則發寶心。斯為菩薩非常苦空無我非身，觀斯諸法則無有厭，不染塵欲樂志無慾道品之法，則發寶心。斯為菩薩空無想無愿，於一切法而無所行，則以觀察睹見眾生，便於諸法而不造證，則發寶心。斯為菩薩睹于諸趣恐懼之難，忽如失火燒其頭髮，精進具足不可計會，無央數劫游于生死，而不懈廢諸通之慧，則發寶心。是為菩薩設使親近於佛道者，漸漸加增微妙之身聖慧之業，彼時行者不
【現代漢語翻譯】 現代漢語譯本：如果衡量法義的趣味，就應發起珍寶之心（寶心，指菩提心）。如果聽聞佛法后，能夠為他人講說，就應發起無量之心（無量心，指慈悲喜捨四無量心）；如果所修習的佛法並非師承所得，也應發起珍寶之心。建立自己的修行，看到毀犯戒律的人，要以恩惠相待，就應發起珍寶之心。對於那些沒有學識的人，要尊重他們的新學，不輕慢他們，就應發起珍寶之心。捨棄貢高我慢、邪見驕傲之心，以謙卑順從的態度接受教誨，向一切眾生屈身禮拜，就應發起珍寶之心。立志于通達微妙的諸根，摒棄卑賤下劣的乘法（乘，指教法），信奉大乘佛法，以正直的心向道，就應發起珍寶之心。遠離魔事，去除煩惱塵垢，保持清凈潔白，沒有污濁瑕疵，永遠斷除貪慾染污，安於所處而不懈怠厭倦，就應發起珍寶之心。常常專精修行于淡泊，秉持閑居之德，身心寂靜，即使是淡泊虛無的修行也不會被污染，面對生死之苦，立志于大慈大悲，就應發起珍寶之心。 於是菩薩捨棄自身的一切安樂，爲了安樂天人，開化眾生，遇到受苦受難的人，對於眾生的煩惱痛苦不懈怠厭倦，就應發起珍寶之心。這樣的菩薩光明寂靜，如同具有勢力獲得無漏法（無漏法，指斷除煩惱的清凈法），觀察解脫如同觀察自己的事情，即使想要捨棄所有的事情也不遠離，想要具足十方諸佛的佛法，就應發起珍寶之心。這樣的菩薩認為苦、空、無我並非自身，觀察這些法門不會感到厭倦，不染著塵欲，樂於追求無慾的道品之法，就應發起珍寶之心。這樣的菩薩了悟空、無想、無愿，對於一切法門都沒有執著，通過觀察看到眾生，對於諸法不造作證悟，就應發起珍寶之心。這樣的菩薩看到諸趣（諸趣，指六道輪迴）的恐懼和苦難，如同頭髮著火一樣急迫，精進修行，不可計數，在無量劫中游走于生死，而不懈怠廢棄神通智慧，就應發起珍寶之心。這樣的菩薩即使親近佛道，逐漸增長微妙之身和聖慧之業，此時的修行者不
【English Translation】 English version: If one weighs the interest of the Dharma, then one should generate the precious mind (寶心, bǎo xīn, the mind of Bodhi). If, after hearing the Dharma, one can explain it to others, then one should generate the immeasurable mind (無量心, wú liàng xīn, the four immeasurable minds of loving-kindness, compassion, joy, and equanimity); if the Dharma one practices is not received from a teacher, one should also generate the precious mind. Establishing one's practice, seeing those who violate precepts, one should treat them with kindness, then one should generate the precious mind. For those who have no learning, one should respect their new learning and not belittle them, then one should generate the precious mind. Abandoning arrogance, pride, and the mind of perverse conceit, accepting teachings with humility and obedience, bowing down to all sentient beings, then one should generate the precious mind. Aspiring to understand the subtle faculties, abandoning the inferior vehicles (乘, chéng, vehicle, referring to teachings), believing in the Mahayana Dharma, and directing one's heart towards the path with sincerity, then one should generate the precious mind. Separating from demonic affairs, removing the dust of afflictions, maintaining purity and cleanliness, without defilement or blemish, forever eliminating the defilement of desire, being content with one's circumstances without laziness or weariness, then one should generate the precious mind. Always diligently practicing in simplicity, upholding the virtue of seclusion, with a peaceful mind and body, even the practice of simplicity and emptiness will not be defiled, facing the suffering of birth and death, aspiring to great compassion, then one should generate the precious mind. Thus, a Bodhisattva abandons all personal comfort, desiring to bring peace to gods and humans, and to enlighten sentient beings. When encountering those who suffer, one should not be lazy or weary of the afflictions and pains of sentient beings, then one should generate the precious mind. Such a Bodhisattva is radiant and serene, like having the power to attain the unconditioned Dharma (無漏法, wú lòu fǎ, pure Dharma that eliminates afflictions), observing liberation as if observing one's own affairs. Even if one wants to abandon all things, one does not stray far from them, desiring to fulfill the Dharma of all Buddhas in the ten directions, then one should generate the precious mind. Such a Bodhisattva considers suffering, emptiness, and no-self as not being the self, observing these Dharmas without feeling weary, not being attached to worldly desires, and delighting in pursuing the path of non-desire, then one should generate the precious mind. Such a Bodhisattva understands emptiness, no-thought, and no-wish, having no attachment to any Dharma, observing sentient beings, and not creating or realizing any Dharma, then one should generate the precious mind. Such a Bodhisattva sees the fear and suffering of the various realms (諸趣, zhū qù, the six realms of reincarnation), as urgent as if one's hair were on fire, practicing diligently, immeasurably, wandering in birth and death for countless eons, without being lazy or abandoning the wisdom of supernatural powers, then one should generate the precious mind. Such a Bodhisattva, even if approaching the path of Buddhahood, gradually increases the subtle body and the work of holy wisdom, at this time the practitioner does not
舍大法，伏意樂順隨諸窮匱，不增穢之不以懈厭，則發寶心。是為菩薩假使勸化群黎之黨，第一精勤樂於道誼，不計吾我堅固志性至於大哀，則發寶心。
「唯，舍利弗！斯為菩薩三十二事而發寶心，則為名曰無極妙珍寶，一切菩薩之寶心也。」
於時，世尊贊寶女曰：「善哉善哉！甚快說此菩薩之行，所發寶心而得入道。又復寶女！斯諸正士有無量德所可嘆詠，發於無上正真道意。所以者何？非聲聞寶、非緣覺寶，斯則名曰為佛道寶、為菩薩寶。加復興隆佛道之寶，因而生出聲聞、緣覺。菩薩發心所興之寶，皆悉出生一切諸寶。」
聰明品第三
於是賢者舍利弗白世尊曰：「至未曾有，天中天！此寶女身所問辯才，分別解說如所了慧聰明之慧，本豈達乎演暢要事？」
世尊問曰：「于舍利弗所念云何？斯寶女者，不以聰明慧演說法要。莫造斯觀。此寶女者，已得聰明無斷辯才。」
於時，耆年舍利弗問寶女曰：「女樂堪任分別聰慧解說緣便？」
寶女報曰：「唯，舍利弗！一切諸法悉而應說，皆歸聰明所造之業。唯，舍利弗！菩薩意者分別解說為聰明慧。所以者何？攝取一切諸誼之要故發道心，是為于誼聰明之慧；等御法界故發道心，是則名曰辯才之慧；彼所說者皆歸
【現代漢語翻譯】 現代漢語譯本 捨棄小乘佛法，順應眾生貧乏的意願，不增加污穢，不懈怠厭倦，就能發起菩提心。這是菩薩的行為。如果勸化眾生，第一要精勤樂於道義，不計較自我，堅定志向，直至大慈大悲，就能發起菩提心。 『舍利弗，這便是菩薩發起菩提心的三十二件事，這被稱為無極妙珍寶，是一切菩薩的菩提心。』 這時，世尊讚歎寶女說：『善哉善哉！你很好地講述了菩薩的修行，以及如何發起菩提心而得入道。寶女，這些正士有無量功德值得讚歎，他們發起了無上正真道意。為什麼呢？因為這不是聲聞的珍寶，也不是緣覺的珍寶，這被稱為佛道的珍寶，菩薩的珍寶。而且，興隆佛道之寶，由此產生聲聞和緣覺。菩薩發心所興起的珍寶，都能出生一切珍寶。』 聰明品第三 這時，賢者舍利弗對世尊說：『真是前所未有，天中天！這位寶女的辯才，分別解說，如同她所了知的智慧，她的聰明智慧，原本就通達演說要事嗎？』 世尊問道：『舍利弗，你認為如何？這位寶女，不是以聰明智慧演說佛法要義。不要這樣認為。這位寶女，已經獲得了聰明無礙的辯才。』 這時，耆年舍利弗問寶女說：『你樂於能夠分別聰明智慧，解說因緣嗎？』 寶女回答說：『是的，舍利弗！一切諸法都應當說，都歸於聰明所造的業。舍利弗，菩薩的意念是分別解說，這是聰明智慧。為什麼呢？因為攝取一切道義的要點，所以發起道心，這是對於道義的聰明智慧；平等駕馭法界，所以發起道心，這被稱為辯才的智慧；他們所說的一切都歸於'
【English Translation】 English version Abandoning the lesser Dharma, complying with the desires of the impoverished, not increasing defilement, and without laziness or weariness, one can generate the Bodhi mind. This is the conduct of a Bodhisattva. If one persuades sentient beings, first being diligent and joyful in the path of righteousness, not being attached to self, with firm resolve until great compassion, one can generate the Bodhi mind. 'O Sariputra, these are the thirty-two things by which a Bodhisattva generates the Bodhi mind, which is called the unsurpassed, wondrous treasure, the Bodhi mind of all Bodhisattvas.' At that time, the World Honored One praised the Jewel Woman, saying: 'Excellent, excellent! You have well explained the practice of a Bodhisattva, and how to generate the Bodhi mind and enter the path. Moreover, Jewel Woman, these righteous ones have immeasurable virtues worthy of praise, and they have generated the unsurpassed, true path intention. Why is that? Because this is not the treasure of a Sravaka (hearer), nor the treasure of a Pratyekabuddha (solitary Buddha), this is called the treasure of the Buddha path, the treasure of a Bodhisattva. Furthermore, the treasure of the flourishing Buddha path gives rise to Sravakas and Pratyekabuddhas. The treasure generated by the Bodhisattva's mind gives birth to all treasures.' Chapter Three: Intelligence Then, the venerable Sariputra said to the World Honored One: 'It is unprecedented, O Lord of Gods! This Jewel Woman's eloquence in questioning, her discriminating explanations, like the wisdom she has realized, her intelligent wisdom, did she originally attain it to expound on essential matters?' The World Honored One asked: 'Sariputra, what do you think? This Jewel Woman does not expound the essential meaning of the Dharma with intelligent wisdom. Do not think like that. This Jewel Woman has already attained unobstructed eloquence of intelligence.' At that time, the elder Sariputra asked the Jewel Woman: 'Are you joyful and capable of discriminating intelligent wisdom, and explaining causes and conditions?' The Jewel Woman replied: 'Yes, Sariputra! All dharmas should be spoken, and all return to the karma created by intelligence. Sariputra, the Bodhisattva's intention is to discriminate and explain, this is intelligent wisdom. Why is that? Because they grasp the essentials of all righteousness, therefore they generate the Bodhi mind, this is the intelligent wisdom regarding righteousness; they equally govern the Dharma realm, therefore they generate the Bodhi mind, this is called the wisdom of eloquence; all that they say returns to'
滅除，是為滅盡辯才哲慧；一切順旨為聰明慧，發此心已至無礙頌無斷辯才，是為辯才聰明之慧。」
寶女復謂：「舍利弗！無所行誼無所著誼，心志大誼聰明了誼，而常善思法如幻誼。計其心者則為法事，聰達之心心了諸門，有所歸者歸於明哲，不倚六情心無所著，辯才無礙分別聰辯，所有誼者則為非誼。見法澹泊，所謂順趣假音聲耳！其辯才者托于言辭，所云佛者無不覺誼，由是法生，緣斯順應分別法矣！有辯才者，分別自恣法誼為誼。無恣之法乃為法矣！應順之法乃為順矣！法之辯才乃為辯才。無所有誼無為之誼，合會之誼為聰明誼，合會法者一法味誼，聖眾順滅乃為順滅，有所分別乃為辯才。是為，舍利弗！諸法講說章句，常觀此法則為聰明誼也。」
問寶女品第四
爾時，賢者舍利弗問世尊曰：「其寶女者，發無上正真道意以來久如？為於何佛而志大道？」
佛告舍利弗：「乃往過去久遠世，不可計會無央數劫，爾時有佛，號曰維衛如來、至真、等正覺，興出於世，明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐。世界曰清凈佛土，衣被飲食、居宅遊觀，皆如第四兜術天上諸菩薩眾。又彼佛時，純悉一類唯菩薩眾，菩薩之會七十六億皆不退轉，得諸總持出於辯才
【現代漢語翻譯】 現代漢語譯本：『滅除』，是指滅盡辯才和智慧；一切順應旨意的行為是聰明智慧的表現，發起這種心念就能達到無礙的頌歌和無間斷的辯才，這就是辯才和聰明智慧的體現。」 寶女又說：『舍利弗（Śāriputra）！沒有行為的意義，沒有執著的意義，心志的意義是偉大的，聰明了悟的意義，而常常善於思考法如幻的意義。計較其心的人，就陷入了法的事相，通達的心能了悟諸法之門，有所歸宿的人歸於明哲，不依賴六根，心無所執著，辯才無礙，分別清晰，所有認為有意義的，其實都是沒有意義的。見到法是淡泊的，所謂順應的只是虛假的音聲罷了！辯才依賴於言辭，所說的佛是無不覺悟的意義，由此法產生，因此順應分別法啊！有辯才的人，分別自以為是的法義為真義。沒有自以為是的法才是真正的法！應該順應的法才是真正的順應！法的辯才才是真正的辯才。沒有所有意義的意義，沒有作為的意義，聚合的意義是聰明的意義，聚合的法是一種法味的意義，聖眾順應寂滅才是真正的順應寂滅，有所分別就是辯才。這就是，舍利弗（Śāriputra）！諸法講說的章句，常常觀察這個法則就是聰明的意義。』 問寶女品第四 這時，賢者舍利弗（Śāriputra）問世尊說：『這位寶女，發無上正真道意以來有多久了？她是在哪位佛那裡發願追求大道的？』 佛告訴舍利弗（Śāriputra）：『在過去久遠不可計數、無量無數劫之前，那時有一尊佛，號為維衛如來（Vipaśyin Tathāgata）、至真（Arhat）、等正覺（Samyaksaṃbuddha），出現於世，明行成為（Vidyācaraṇasaṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、道法御（Puruṣadamyasārathi）、天人師（Śāstādevamanuṣyāṇāṃ），為佛（Buddha）、眾祐（Bhagavat）。世界名為清凈佛土，衣被飲食、居宅遊觀，都如同第四兜術天（Tuṣita）上的諸菩薩眾。而且那時，純粹只有一類菩薩眾，菩薩的集會有七十六億，都不退轉，得到各種總持（dhāraṇī），具有辯才。』
【English Translation】 English version: 『Extinguishing』 means extinguishing eloquence and wisdom; all actions that accord with the intention are manifestations of intelligence and wisdom. Having generated this mind, one can attain unimpeded praise and uninterrupted eloquence; this is the embodiment of eloquence and intelligence.」 The Jewel Woman further said: 『Śāriputra! There is no meaning in action, no meaning in attachment, the meaning of the mind is great, the meaning of intelligent understanding, and always being good at contemplating the meaning of Dharma as illusion. Those who calculate their minds fall into the phenomena of Dharma. The mind that understands can comprehend the gates of all Dharmas. Those who have a destination return to wisdom. Not relying on the six senses, the mind is without attachment, eloquence is unimpeded, distinctions are clear, and all that is considered meaningful is actually meaningless. Seeing Dharma is detached, what is called accordance is just false sound! Eloquence relies on words, and what is called Buddha is the meaning of being fully awakened. From this, Dharma arises, and thus, one accords with and distinguishes Dharma! Those with eloquence distinguish their own arbitrary Dharma meanings as true meanings. The Dharma without arbitrariness is the true Dharma! The Dharma that should be followed is the true following! The eloquence of Dharma is true eloquence. The meaning of having nothing, the meaning of non-action, the meaning of gathering is the meaning of intelligence, the Dharma that gathers is the meaning of one Dharma taste, the holy assembly following extinction is the true following of extinction, and making distinctions is eloquence. This is, Śāriputra! The chapters and verses of the Dharma that are spoken, constantly observing this principle is the meaning of intelligence.』 Chapter Four: The Question of the Jewel Woman At that time, the venerable Śāriputra asked the World Honored One: 『How long has this Jewel Woman been generating the intention for the unsurpassed, true, and correct path? Under which Buddha did she aspire to the great path?』 The Buddha told Śāriputra: 『In the distant past, countless eons ago, there was a Buddha named Vipaśyin Tathāgata, Arhat, Samyaksaṃbuddha, who appeared in the world, accomplished in knowledge and conduct, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstādevamanuṣyāṇāṃ, Buddha, Bhagavat. The world was called the Pure Buddha Land, and the clothing, food, dwellings, and places of recreation were all like those of the Bodhisattvas in the fourth Tuṣita heaven. Moreover, at that time, there was only one kind of assembly, the assembly of Bodhisattvas, with seventy-six billion Bodhisattvas, all of whom were non-retrogressing, having attained all the dhāraṇīs, and possessing eloquence.』
。」
佛言舍利弗：「時維衛如來至真，有轉輪王名曰福報清凈，主千世界，帑藏珍寶不可稱計。福報清凈中宮之內，夫人綵女八萬四千，皆國中上真人玉女，王有千子悉皆力士威勢難論。其王供養維衛大聖，三十六億歲一切施安，而諸菩薩奉衣食、床臥之具、病瘦醫藥。」
舍利弗問曰：「唯然大聖！維衛如來壽命幾何？」
世尊告曰：「壽十中劫。福報清凈王供養維衛如來不可稱限，中宮諸子眷屬枝黨九十二垓，侍從圍繞詣維衛佛，稽首足下，明月珠瓔其價百千奉上世尊，則而叉手白維衛佛：『唯然大聖！吾身所有供養眾備，寧有供養超過此者進如來乎？』」
佛告舍利弗：「維衛如來答福報清凈王曰：『大王！欲知有異供養，為尊為上、為無儔匹。王所未施設，百倍千倍萬倍億倍巨億萬倍，超勝於王前所施與供養之具。』」
又問：「何謂維衛如來見彼大王心之所念？」
則說頌曰：
「億千諸佛國， 無數如恒沙； 至億百千劫， 滿中珍寶施。 而供養如來， 合集其福德； 不及愍眾生， 而發道意者。 事億千諸佛， 垓數如恒沙； 奉無數億劫， 亦如江河沙。 佛道心哀勝， 七步為超殊； 斯供養諸佛， 最尊豪無上。
【現代漢語翻譯】 現代漢語譯本 佛對舍利弗說：『當時的維衛如來（Vipasyin Tathagata），是真正的覺悟者，有一位轉輪王名叫福報清凈（Punyakirti），統治著一千個世界，他的府庫里珍寶無數，無法計算。福報清凈的後宮里，有八萬四千位夫人和宮女，都是國內最優秀的真人玉女。國王有一千個兒子，個個都是力大無窮、威猛無比的勇士。這位國王供養維衛大聖（Vipasyin），持續了三十六億年，一切都給予安樂，而諸位菩薩則奉獻衣服、食物、床鋪臥具和治療疾病的藥物。』 舍利弗問道：『世尊！維衛如來的壽命有多長？』 世尊回答說：『壽命有十個中劫。福報清凈王供養維衛如來，其數量無法估量。後宮的諸位王子和眷屬，以及他們的親信黨羽，共有九十二垓之多，他們侍奉並圍繞著維衛佛，向佛稽首致敬，獻上價值百千的明月珠瓔，然後合掌對維衛佛說：『世尊！我所供養的這些物品，是否還有比這更殊勝的供養可以獻給如來呢？』 佛告訴舍利弗：『維衛如來回答福報清凈王說：『大王！你想知道有更殊勝的供養，是至尊至上、無與倫比的。你所沒有施捨的，其功德是你的百倍、千倍、萬倍、億倍、巨億萬倍，遠遠超過你之前所施與的供養。』 又問：『維衛如來是如何知道那位大王心中所想的呢？』 於是說了偈頌： 『在億千個佛國中， 無數如恒河沙； 直至億百千劫， 充滿珍寶施捨。 而供養如來， 合集其福德； 不及憐憫眾生， 而發菩提心者。 事奉億千諸佛， 數量如恒河沙； 奉獻無數億劫， 亦如江河沙。 佛道慈悲心殊勝， 七步即超凡； 此供養諸佛， 最尊貴無上。』
【English Translation】 English version The Buddha said to Sariputra, 'At that time, Vipasyin Tathagata, the truly enlightened one, had a Chakravartin king named Punyakirti, who ruled over a thousand worlds. His treasury was filled with countless treasures. In Punyakirti's palace, there were eighty-four thousand consorts and palace women, all of whom were the most excellent real women and jade maidens in the country. The king had a thousand sons, each of whom was a mighty and powerful warrior. This king offered to Vipasyin the Great Sage for thirty-six billion years, providing all with peace and comfort, while the Bodhisattvas offered clothing, food, bedding, and medicine for the sick.' Sariputra asked, 'Venerable One, how long was the lifespan of Vipasyin Tathagata?' The World Honored One replied, 'His lifespan was ten intermediate kalpas. King Punyakirti's offerings to Vipasyin Tathagata were immeasurable. The princes and relatives of the palace, along with their close associates, numbered ninety-two hundred quintillion. They attended and surrounded Vipasyin Buddha, bowed their heads in reverence, and offered a bright moon pearl necklace worth hundreds of thousands. Then, with palms joined, they said to Vipasyin Buddha, 'Venerable One, among all the offerings I have made, is there any offering more superior that can be given to the Tathagata?' The Buddha told Sariputra, 'Vipasyin Tathagata replied to King Punyakirti, 'Great King, if you wish to know of a more superior offering, one that is supreme, unparalleled, and unmatched, what you have not given is a hundred times, a thousand times, ten thousand times, a hundred million times, a hundred quintillion times more meritorious than the offerings you have previously given.' He further asked, 'How did Vipasyin Tathagata know what was in the Great King's mind?' Then he spoke the following verse: 'In billions of Buddha lands, Countless as the sands of the Ganges; For billions of hundreds of thousands of kalpas, Filled with treasures for giving. And offering to the Tathagata, Accumulating their merits; It does not compare to compassion for sentient beings, And those who generate the Bodhi mind. Serving billions of Buddhas, Numbering like the sands of the Ganges; Offering for countless billions of kalpas, Also like the sands of the rivers. The compassionate mind of the Buddha path is superior, Seven steps are extraordinary; This offering to all Buddhas, Is the most noble and supreme.'
斯施為超越， 誡無量上忍； 此精進堅強， 定意慧無動。 其發道意者， 志願于導師； 是福最無限， 所積不可盡。 名稱遠流佈， 眷屬巍巍妙； 財寶勢力豪， 心念如僥獲。 為轉輪聖王， 威力天帝梵， 若志性欣豫， 斷意諸通慧。 消滅諸惡趣， 悉無八難畏； 長益清凈道， 常處天人路。 若人建立志， 離垢無上道； 諸根恒明達， 聖聰無闇塞。 睹諸佛奉事， 而聽聞經典； 精求智慧聖， 常知弘道心。 心無猶豫結， 離諂常質直； 愍濟眾生故， 其志願道意。 不樂諸欲樂， 志慕於法樂； 普世無所著， 行如水蓮華。 不厭福德慧， 志求度無極； 發道心如是， 孰不建大道？ 則以巨錠鐐， 照濟諸群𪏭； 為尊上明師， 眾生大導師！ 處世為最上， 施藥除諸病； 建立於道意， 億無量無盡。」
佛告舍利弗：「福報清凈王者從維衛如來聞發道意，咨嗟功德不可限量，歡喜踴躍不能自勝，則發無上正真道意。時王中宮太子、官屬群臣百官，及諸小王眷屬翼從，說此頌曰：
「『今以建立， 最尊道意； 興發慈心， 愍傷眾生。
【現代漢語翻譯】 現代漢語譯本 佈施是超越的修行，持守無量至上的忍辱； 這精進堅強，禪定和智慧堅定不動搖。 那些發起菩提心的人，他們的志願在於導師（佛陀）； 這福德最為無限，所積累的功德不可窮盡。 他們的名聲遠播，眷屬莊嚴美好； 財富權勢顯赫，心想事成如願以償。 他們可以成為轉輪聖王（擁有統治世界的理想君主），擁有天帝（帝釋天）和梵天（色界天之主）的威勢， 如果他們志向歡喜，就能斷除煩惱，獲得各種神通和智慧。 他們能消滅各種惡道，沒有八難（指難以修行佛法的八種障礙）的畏懼； 增長清凈的道業，常在天人和善道中。 如果有人立下志願，追求離垢無上的佛道； 他們的諸根（眼、耳、鼻、舌、身、意）恒常明達，聖明的智慧沒有障礙。 他們能見到諸佛並奉事，聽聞佛陀的經典； 精進尋求聖者的智慧，常懷弘揚佛法的心。 心中沒有猶豫和疑惑，遠離諂媚，常懷質樸正直； 爲了憐憫救濟眾生，他們發願追求菩提道。 他們不貪戀世俗的享樂，志向追求佛法的喜樂； 對世間一切都沒有執著，行為像水中的蓮花一樣清凈。 他們不厭倦福德和智慧，立志追求度脫無邊的境界； 發起菩提心如此殊勝，誰不建立偉大的佛道呢？ 他們像巨大的明燈，照耀救濟一切眾生； 成為至尊的明師，眾生的大導師！ 在世間成為最上，施予良藥解除眾生的疾病； 建立菩提道的心願，億萬無量無盡。 佛陀告訴舍利弗：『福報清凈的國王從維衛如來（過去七佛之一）那裡聽聞發起菩提心，讚歎功德不可思議，歡喜踴躍不能自已，於是發起無上正真菩提心。當時國王的王后、太子、官屬群臣百官，以及各小國的國王和眷屬都跟隨，說了這首偈頌：』 『如今我們建立，最尊貴的菩提道心；興起慈悲之心，憐憫傷痛的眾生。』
【English Translation】 English version Giving is a transcendent practice, upholding immeasurable supreme patience; This diligence is firm and strong, with concentration and wisdom unwavering. Those who generate the Bodhi mind, their aspiration lies in the Teacher (Buddha); This merit is most boundless, the accumulated virtues are inexhaustible. Their names spread far and wide, their retinue is majestic and wonderful; Wealth and power are magnificent, their wishes are fulfilled as if by chance. They can become a Chakravartin King (an ideal monarch who rules the world), possessing the might of the Deva King (Indra) and Brahma (lord of the Form Realm), If their aspirations are joyful, they can sever afflictions and attain various supernatural powers and wisdom. They can eliminate all evil paths, without fear of the eight difficulties (eight obstacles to practicing the Dharma); They increase the pure path, always dwelling in the paths of gods and humans. If someone establishes the aspiration, seeking the undefiled supreme path of Buddhahood; Their faculties (eyes, ears, nose, tongue, body, mind) are always clear and bright, their sacred wisdom is without obstruction. They can see and serve all Buddhas, and hear the Buddha's scriptures; Diligently seeking the wisdom of the sages, they always hold the mind of propagating the Dharma. Their minds are without hesitation or doubt, far from flattery, always with simplicity and integrity; Out of compassion to save all beings, they vow to seek the Bodhi path. They do not crave worldly pleasures, their aspiration is to seek the joy of the Dharma; They are not attached to anything in the world, their conduct is like a lotus flower in water, pure and undefiled. They are not weary of merit and wisdom, they aspire to cross the boundless realm; Generating the Bodhi mind is so sublime, who would not establish the great path of Buddhahood? They are like a great lamp, illuminating and saving all beings; Becoming the most honored teacher, the great guide of all beings! Being the most supreme in the world, giving medicine to cure the diseases of all beings; Establishing the aspiration of the Bodhi path, immeasurable and endless. The Buddha told Shariputra: 'The king of pure merit heard about generating the Bodhi mind from the Tathagata Vipashyin (one of the past seven Buddhas), praised the inconceivable merits, and was so joyful that he could not contain himself, and thus generated the supreme and true Bodhi mind. At that time, the king's queen, the crown prince, the officials and ministers, and the kings of various small countries and their retinues all followed, and spoke this verse:' 'Now we establish, the most honored Bodhi mind; arising with a compassionate heart, pitying and grieving for all beings.'
假使欲得， 吾所敬重； 則發道意， 令其堅固。 生死本際， 而不可知； 坐行非事， 墮于苦惱。 慇勤精進， 志尚佛道； 為眾生故， 行愍善哉。 則能長益， 辯才智慧； 具足供養， 聖達如是。 維衛之佛， 得不可量； 為通慧心， 所行若斯。 欲獲天世， 之所安隱， 帝釋梵天， 轉輪聖王， 有為之安， 無為之樂； 則當遵修， 於斯道意。 思攝禪定， 不可限量； 度于彼岸， 道亦如之。 聖通之慧， 靡所不達； 諸一切智， 所行如是。 十方佛勢， 不可思議； 四無所畏， 如來所有。 諸佛之法， 弘廣無邊； 從清凈心， 而獲致斯。 假使欲動， 億千國土； 音聲普告， 而悉聞知。 修清凈行， 恢弘無垢； 有聰達者， 當發道意。 則為十力， 之所奉敬； 而諸如來， 悉咨嗟之！ 為諸眾生， 無請之友； 有聰慧者， 當發道意。 設使佛道， 現無慧慈； 說其功德， 無數億劫。 佛之道意， 所有功祚； 不可盡極， 況欲限乎！』
【現代漢語翻譯】 現代漢語譯本 如果想要得到我的尊敬，就應當發起菩提心，使其堅固。生死的根本，是不可知的；坐著或行走不做正事，就會墮入苦惱之中。應當勤奮精進，立志追求佛道；爲了眾生的緣故，行慈悲善行。這樣就能增長辯才和智慧；具足供養，聖者就是這樣通達的。維衛佛（Vipasyin Buddha）的功德，是不可計量的；爲了通達智慧的心，所行持的也是這樣。如果想要獲得天界的安穩，如帝釋（Indra）、梵天（Brahma）、轉輪聖王（Chakravartin），有為的安樂，無為的快樂；就應當遵循修習，這菩提心。思慮攝持禪定，不可懈怠；度過彼岸，道也是如此。聖者的通達智慧，沒有什麼是不能達到的；諸一切智者，所行持的也是這樣。十方諸佛的威勢，是不可思議的；四無所畏（catu vaiśāradyāni），是如來所具有的。諸佛的教法，弘大無邊；從清凈的心，才能獲得這些。如果想要震動億千國土；聲音普遍告知，而都能聽聞知曉。修習清凈的行為，恢弘無垢；有聰慧通達的人，應當發起菩提心。這樣就會被十力（daśa bala）所尊敬；而諸如來，都會讚歎他！成為眾生不請自來的朋友；有聰慧的人，應當發起菩提心。假設佛道，現在沒有智慧和慈悲；說其功德，無數億劫也說不完。佛的菩提心，所有的功德；是不可窮盡的，何況想要限制它呢！'
【English Translation】 English version If one wishes to gain my respect, then one should arouse the Bodhi mind and make it firm. The origin of birth and death is unknowable; sitting or walking without doing proper deeds, one will fall into suffering. One should be diligent and vigorous, aspiring to the Buddha's path; for the sake of all beings, practice compassionate and virtuous deeds. Thus, one can increase eloquence and wisdom; fully endowed with offerings, the sages understand it thus. The merits of Vipasyin Buddha are immeasurable; for the sake of a mind that understands wisdom, what is practiced is like this. If one wishes to obtain the peace of the heavens, such as Indra, Brahma, the Chakravartin, the peace of the conditioned, and the joy of the unconditioned; then one should follow and cultivate this Bodhi mind. Contemplate and hold onto meditation, do not be lax; crossing to the other shore, the path is also like this. The wisdom of the sages, there is nothing it cannot reach; all those with complete wisdom, what they practice is like this. The power of the Buddhas in the ten directions is inconceivable; the four fearlessnesses are what the Tathagata possesses. The Dharma of the Buddhas is vast and boundless; from a pure mind, one can attain these. If one wishes to shake billions of lands; the sound universally proclaims, and all can hear and know. Cultivate pure conduct, vast and without defilement; those who are intelligent and understanding should arouse the Bodhi mind. Thus, one will be respected by the ten powers; and all the Tathagatas will praise him! Becoming a friend to all beings without being asked; those who are intelligent should arouse the Bodhi mind. Suppose the Buddha's path, now without wisdom and compassion; speaking of its merits, countless eons would not be enough. The Bodhi mind of the Buddha, all its merits; are inexhaustible, how much more so if one wishes to limit it!'
「爾時，福報清凈大王適說此偈，九十二垓民人之眾及王后宮並千子，則發無上正真道意，三千大千世界六反震動，十四億天演勸助音發大道心。然後彼王轉輪聖帝，則更恭肅十億載供養維衛如來之尊，一切施安凈修梵行清凈之戒，常聽如來所說經典，眷屬俱往啟受法教，則立長子而為國主，便下鬚髮以家之信，離家為道行作沙門。作沙門已！尋則學是四無盡句，次第咨嗟稱限求趣。何謂為四？至誠章句、法典章句、妙誼章句、律令章句。具億千歲入權方便。其王出家學此以後，于千世界三昧正受超度眾生，悉于維衛如來之所而作沙門。」
佛告舍利弗：「欲知爾時轉輪聖王福報清凈者，豈異人乎？莫造斯觀，則是寶女！斯寶女者于維衛佛初，發無上正真道意。」
時，舍利弗問世尊曰：「以何罪蓋受女人身？」
佛告舍利弗：「菩薩大士不以罪蓋受女身也。所以者何？菩薩大士以慧神通，善權方便聖明之故，現女人身開化群黎。于舍利弗意趣云何？斯寶女者為女人乎？莫造斯觀，承聖通力而有所變，則真菩薩也；當造斯觀，無男子法無女人法，具足一切諸法之要，無來無去。此寶女者處閻浮提，開化教授九萬二千諸童女眾，皆發無上正真道意。」
於時寶女謂舍利弗：「耆年豈能現女人
【現代漢語翻譯】 現代漢語譯本：當時，福報清凈大王說完這首偈語，九十二垓（垓：古代計數單位，一垓等於一億億）民眾以及王后宮和一千個兒子，都發起了無上正等正覺的道心，三千大千世界六次震動，十四億天人發出勸助的聲音，也發起了大道之心。之後，這位國王轉輪聖王，更加恭敬地用十億年的時間供養維衛如來（Vipasyin Buddha），一切都佈施安穩，清凈地修行梵行，持守清凈的戒律，經常聽如來說的經典，眷屬們都一起前往接受佛法的教誨，然後立長子為國王，自己剃除鬚髮，以出家為信仰，離開家庭修行成為沙門（Sramana，佛教出家修行者）。成為沙門后，隨即學習這四無盡句，依次讚歎稱頌，追求達到。哪四種呢？至誠章句、法典章句、妙誼章句、律令章句。用億千年的時間進入權巧方便。這位國王出家學習這些之後，在千個世界的三昧正定中超度眾生，都在維衛如來那裡成為沙門。 佛陀告訴舍利弗（Sariputra）：『想知道當時的轉輪聖王福報清凈的原因嗎？難道是其他人嗎？不要這樣認為，他就是寶女！這位寶女在維衛佛初次發起了無上正等正覺的道心。』 當時，舍利弗問世尊說：『因為什麼罪業而受女人身呢？』 佛陀告訴舍利弗：『菩薩大士不是因為罪業而受女人身的。為什麼呢？菩薩大士以智慧神通，善巧方便的聖明，示現女人身來開化眾生。舍利弗，你認為這位寶女是女人嗎？不要這樣認為，她是憑藉聖通的力量而有所變化，她是真正的菩薩；應當這樣認為，沒有男子法也沒有女人法，具足一切諸法的要義，無來無去。這位寶女在閻浮提（Jambudvipa，我們所居住的世界），開化教導九萬二千位童女，都發起了無上正等正覺的道心。』 當時，寶女對舍利弗說：『耆年（年長的尊稱），難道你能示現女人身嗎？』
【English Translation】 English version: At that time, King Fortune-Pure, having spoken this verse, ninety-two 'gai' (an ancient unit of counting, one 'gai' equals one hundred million) people, along with the queen and a thousand sons, all generated the intention for unsurpassed, true, and complete enlightenment. The great chiliocosm shook six times, and fourteen billion devas (gods) issued encouraging sounds, also generating the intention for the great path. Then, this king, a wheel-turning sage king, even more respectfully offered ten billion years of offerings to Vipasyin Buddha. He gave away everything for peace, practiced pure Brahma conduct, upheld pure precepts, and frequently listened to the sutras spoken by the Tathagata (Buddha). His family members all went together to receive the Dharma teachings. Then, he established his eldest son as the king, shaved his head and beard as a sign of leaving home, and left his family to practice the path as a Sramana (a Buddhist renunciate). Having become a Sramana, he immediately studied these four inexhaustible phrases, successively praising and extolling them, seeking to attain them. What are the four? The phrase of utmost sincerity, the phrase of the Dharma canon, the phrase of wondrous friendship, and the phrase of precepts. He entered skillful means for billions of years. After this king left home and studied these, he transcended sentient beings in the samadhi (meditative absorption) of a thousand worlds, all becoming Sramanas at the place of Vipasyin Buddha. The Buddha told Sariputra: 'Do you want to know the reason why the wheel-turning sage king of that time had such pure fortune? Is it someone else? Do not think so, it is the Jewel Maiden! This Jewel Maiden first generated the intention for unsurpassed, true, and complete enlightenment at the time of Vipasyin Buddha.' At that time, Sariputra asked the World Honored One: 'Due to what sin does one receive a woman's body?' The Buddha told Sariputra: 'Bodhisattvas (enlightenment beings) do not receive a woman's body due to sin. Why is that? Bodhisattvas, with their wisdom, spiritual powers, and skillful means, manifest a woman's body to enlighten sentient beings. Sariputra, what do you think, is this Jewel Maiden a woman? Do not think so, she is transformed by the power of spiritual abilities, she is a true Bodhisattva; you should think this way, there is neither the dharma of a man nor the dharma of a woman, she embodies the essence of all dharmas, without coming or going. This Jewel Maiden, in Jambudvipa (the world we live in), enlightened and taught ninety-two thousand young women, all of whom generated the intention for unsurpassed, true, and complete enlightenment.' At that time, the Jewel Maiden said to Sariputra: 'Elder, can you manifest a woman's body?'
身，而為眾生講說法乎？」
舍利弗曰：「如今吾者則不好樂男子之身，況當復受女人之像？」
寶女問曰：「卿為穢厭於己身乎？」
便答女曰：「實患厭之。」
寶女答曰：「是故菩薩超越一切眾生之類而無有侶。」
舍利弗曰：「以何等故？」
其女答曰：「唯，舍利弗！聲聞之家所可穢厭，其諸菩薩不以患難。」
「聲聞之家何所穢厭？」
「五陰、四大、衰入之事，聲聞所患；菩薩執持五陰、四大、六入之事，不以為患。聲聞穢厭所生周旋及受吾我；菩薩受身無所患厭。諸聲聞眾惡受生死；菩薩游入無量終始不以患厭。聲聞穢厭所生眾難；菩薩所生而無患難。聲聞懈厭功德之業；菩薩積累眾德，不以厭足亦無患難。聲聞惡厭在於眾會；菩薩開化群黎之黨不以患難。聲聞穢厭郡國、縣邑；菩薩普入郡國、縣邑、州域大邦不以惡厭。聲聞穢厭己身塵勞；菩薩不患一切眾生塵勞之慾。唯，舍利弗！聲聞之家所可穢厭，菩薩大士無所患難。」
八力品第五
於是舍利弗問寶女曰：「菩薩大士承何威力無所穢厭？」
寶女答曰：「唯，舍利弗！菩薩八力無所患厭。何謂為八？一曰、慈力無所加害。二曰、哀力不捨群黎。三曰、和性之力不為下劣
【現代漢語翻譯】 現代漢語譯本 『那麼，你現在是以男子的身份，為眾生講說佛法嗎？』 舍利弗說：『我現在都不喜歡男子的身體，更何況再受女人的形象呢？』 寶女問道：『你是因為厭惡自己的身體嗎？』 舍利弗回答說：『確實是厭惡它。』 寶女回答說：『所以菩薩超越一切眾生，沒有同伴。』 舍利弗問：『因為什麼緣故呢？』 寶女回答說：『舍利弗，聲聞（Shravaka，指聽聞佛法而修行的弟子）所厭惡的，菩薩卻不以為患。』 『聲聞厭惡的是什麼呢？』 『五陰（Pancha Skandha，構成個體存在的五種要素，即色、受、想、行、識）、四大（Maha-bhuta，構成物質世界的四大元素，即地、水、火、風）、衰敗之事，是聲聞所厭惡的；菩薩執持五陰、四大、六入（Shadayatana，指眼、耳、鼻、舌、身、意六種感覺器官），不以為患。聲聞厭惡所生的輪迴和執著于自我；菩薩接受身體而不厭惡。諸聲聞眾厭惡生死；菩薩游入無量生死而不厭惡。聲聞厭惡所生的種種苦難；菩薩所生而無苦難。聲聞懈怠厭惡功德之業；菩薩積累眾德，不厭足也不以為患。聲聞厭惡身處大眾之中；菩薩開化眾生而不以為患。聲聞厭惡郡國、縣邑；菩薩普遍進入郡國、縣邑、州域大邦而不厭惡。聲聞厭惡自身塵勞；菩薩不厭惡一切眾生的塵勞之慾。舍利弗，聲聞所厭惡的，菩薩大士都不以為患。』 第八品 力 於是，舍利弗問寶女：『菩薩大士憑藉什麼威力而不厭惡呢？』 寶女回答說：『舍利弗，菩薩有八種力量，所以不厭惡。哪八種呢？第一是慈力（Maitri-bala），不加害眾生。第二是悲力（Karuna-bala），不捨棄眾生。第三是和性之力，不卑劣。
【English Translation】 English version 'Then, are you now, in the form of a man, preaching the Dharma to sentient beings?' Shariputra said, 'I do not even like the body of a man now, how much less would I want to receive the form of a woman?' The Jewel Maiden asked, 'Do you despise your own body?' He replied to the maiden, 'Indeed, I despise it.' The Jewel Maiden replied, 'Therefore, Bodhisattvas transcend all sentient beings and have no companions.' Shariputra asked, 'For what reason?' The maiden replied, 'O Shariputra! What the Shravakas (disciples who hear and practice the Dharma) despise, the Bodhisattvas do not consider a problem.' 'What do the Shravakas despise?' 'The five skandhas (Pancha Skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness), the four great elements (Maha-bhuta, earth, water, fire, and wind), and the things that decay, these are what the Shravakas despise; Bodhisattvas hold onto the five skandhas, the four great elements, and the six sense bases (Shadayatana, the six sense organs of eye, ear, nose, tongue, body, and mind), and do not consider them a problem. Shravakas despise the cycle of birth and death and attachment to self; Bodhisattvas accept the body without despising it. The Shravakas despise birth and death; Bodhisattvas enter into limitless cycles of birth and death without despising them. Shravakas despise the various difficulties that arise; Bodhisattvas experience birth without difficulties. Shravakas are lazy and despise the work of merit; Bodhisattvas accumulate merits, without being satisfied or considering it a problem. Shravakas despise being in large gatherings; Bodhisattvas enlighten the masses without considering it a problem. Shravakas despise districts, counties, and cities; Bodhisattvas enter into districts, counties, states, and great nations without despising them. Shravakas despise the defilements of their own bodies; Bodhisattvas do not despise the defilements and desires of all sentient beings. O Shariputra! What the Shravakas despise, the great Bodhisattvas do not consider a problem.' Chapter 8: The Eight Powers Then, Shariputra asked the Jewel Maiden, 'By what power do the great Bodhisattvas not despise anything?' The Jewel Maiden replied, 'O Shariputra! Bodhisattvas have eight powers, therefore they do not despise anything. What are the eight? First is the power of loving-kindness (Maitri-bala), not harming sentient beings. Second is the power of compassion (Karuna-bala), not abandoning sentient beings. Third is the power of harmony, not being inferior.'
。四曰、慧力離於塵勞。五曰、權力心無所厭。六曰、德力行無所著。七曰、聖力則無愚戇。八曰、進力本志上愿。是為八力。菩薩周旋之所建立，道德之力無所患厭。」
耆年舍利弗問寶女曰：「汝豈具足如斯力乎，若能平等往來周旋耶？」
寶女答曰：「若以平等平等住者，設能如斯行諸平等，彼則無力亦不羸劣。其平等者，彼則不有亦復不無，無無所造不造所行，斯謂平等。平等猶空，一切諸法亦如虛空，其如空者則無虛空，空虛曰寂，便無言說若如曠野，一切諸法亦復如是！猶如虛空慌惚無形亦無言辭，如是平等則無羸劣亦無力勢。
「唯，舍利弗！菩薩羸劣則有勢力。所以者何？假使若以塵勞、愛慾而羸劣者，則以智慧而有力勢。若慳貪劣，則用佈施致於堅強。設以犯戒而羸劣者，則以戒禁而堅強矣！設以瞋恚而羸劣者，則以忍辱為力勢矣！其以懈怠為羸劣者，則以精進為力勢矣！其以亂意為羸劣者，則以禪定為力勢矣！設以邪智為羸劣者，則以正智為力勢矣！斯一切法設使菩薩于不善德而羸劣者，則以德本為力勢矣！」
於時，世尊贊寶女曰：「善哉善哉！若有欲言，當作斯說。」說是語時，五百菩薩逮得法忍。
十種力品第六
寶女白佛：「所可謂言如來十力，
【現代漢語翻譯】 現代漢語譯本：四是，智慧的力量使人遠離塵世的煩惱。五是，權力的力量使內心沒有厭倦。六是，德行的力量使行為沒有執著。七是，聖人的力量使人沒有愚昧無知。八是，精進的力量使人本來的志向和願望得以實現。這就是八種力量。菩薩以此為基礎，建立起道德的力量，不會感到憂慮和厭倦。 年長的舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問寶女（Ratnā，一位菩薩）說：『你難道具備這樣的力量嗎？如果能平等地往來周旋嗎？』 寶女回答說：『如果以平等的心態安住，能夠這樣實行各種平等，那麼他就沒有力量，也不會軟弱。所謂的平等，就是不執著于有，也不執著于無，沒有造作，也沒有不造作，這就是平等。平等就像虛空一樣，一切諸法也像虛空一樣，像虛空一樣就沒有虛空，空虛就是寂靜，沒有言語，就像曠野一樣，一切諸法也是這樣！就像虛空一樣，恍惚無形，也沒有言辭，這樣的平等就沒有軟弱，也沒有力量。』 『舍利弗！菩薩軟弱的時候反而有力量。為什麼呢？假如因為塵世的煩惱和愛慾而軟弱，那麼就用智慧來獲得力量。如果因為慳吝貪婪而軟弱，就用佈施來變得堅強。如果因為犯戒而軟弱，就用戒律來變得堅強！如果因為嗔恨而軟弱，就用忍辱來獲得力量！如果因為懈怠而軟弱，就用精進來獲得力量！如果因為心意散亂而軟弱，就用禪定來獲得力量！如果因為邪見而軟弱，就用正見來獲得力量！這一切法，如果菩薩在不善的德行上軟弱，就用善的德行來獲得力量！』 這時，世尊讚歎寶女說：『說得好啊，說得好啊！如果有人想說，就應當這樣說。』說完這些話的時候，五百位菩薩獲得了法忍（dharma-kṣānti，對佛法的理解和接受）。 十種力品第六 寶女對佛說：『所說的如來十力（daśabala，佛陀的十種力量），
【English Translation】 English version: Fourth, the power of wisdom is to be free from the defilements of the world. Fifth, the power of authority is to have no aversion in the heart. Sixth, the power of virtue is to have no attachment in actions. Seventh, the power of holiness is to have no ignorance. Eighth, the power of progress is to fulfill one's original aspirations and vows. These are the eight powers. Bodhisattvas establish themselves on these, and the power of morality is without worry or aversion. The elder Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) asked Ratnā (a Bodhisattva), 'Do you possess such powers? Can you move about equally?' Ratnā replied, 'If one dwells in equality, and practices all forms of equality, then one has neither power nor weakness. Equality is neither being nor non-being, neither creating nor not creating, this is equality. Equality is like emptiness, all dharmas are like emptiness, and that which is like emptiness has no emptiness. Emptiness is stillness, without words, like a wilderness, all dharmas are like this! Like emptiness, vague and formless, without words, such equality has neither weakness nor power.' 'O Śāriputra! When a Bodhisattva is weak, they have power. Why is that? If one is weak due to worldly defilements and desires, then one gains power through wisdom. If one is weak due to stinginess and greed, then one becomes strong through generosity. If one is weak due to breaking precepts, then one becomes strong through observing precepts! If one is weak due to anger, then one gains power through patience! If one is weak due to laziness, then one gains power through diligence! If one is weak due to a scattered mind, then one gains power through meditation! If one is weak due to wrong views, then one gains power through right views! In all these dharmas, if a Bodhisattva is weak in unwholesome virtues, then one gains power through wholesome virtues!' At that time, the World Honored One praised Ratnā, saying, 'Excellent, excellent! If anyone wishes to speak, they should speak like this.' When these words were spoken, five hundred Bodhisattvas attained the Dharma-kṣānti (acceptance of the Dharma). Chapter Six on the Ten Powers Ratnā said to the Buddha, 'What is meant by the Tathāgata's ten powers (daśabala, the ten powers of the Buddha),
以何等力為十力乎而得成就？」佛告寶女：「假令菩薩行菩薩道，未曾歸於成立下乘也，終不興造不善之業，彼則以斯堅固之力遵詣道場。」
寶女又問：「何謂十力？」
佛告寶女曰：「力達處處，以處處力審如有知；有限無限審如有知。設令，寶女！如來處處非處處事，有限無限審如有知，是為如來第一之力也。如來以斯，于眾會中而師子吼，解無著要轉凈法輪，沙門、梵志、天龍、魔王、梵天、世人，巍巍之德莫能當焉，常如法故。
「複次寶女！行菩薩道，欲令餘殃罪福之報未之有也，彼以得蒙遵修力勢，逮成佛道，過去、當來、現在罪福悉知其原。設使如來知去來今罪福報應，善惡所趣審如有知，是為如來第二之力也。如來之力而於眾會則師子吼，解無著處轉凈法輪，沙門、梵志、天龍、魔王、梵天、世人，巍巍之德莫能當焉！
「複次寶女！行菩薩道，觀眾生根而為說法，知其原已而度脫之，若使應于眾人之根，以此具足逮成佛道，為諸眾生以精進根限了黎庶審如有知。假令，寶女！如來現知眾人根本而師子吼，是為如來第三之力，應如法故。
「複次寶女！行菩薩道，入于眾生人物之界，隨人所好如其黎庶而建立之，彼入斯界究竟之力，逮成佛道，而曉世間無數之形若
【現代漢語翻譯】 現代漢語譯本：'以什麼樣的力量才能成就十力呢？'佛陀告訴寶女：'假設菩薩行菩薩道，不曾歸於成就下乘，最終不會興造不善的業，他們會以這種堅固的力量前往道場。' 寶女又問：'什麼是十力？' 佛陀告訴寶女說：'力量通達一切處，以對一切處的瞭解來審視，如同有知覺一樣；對於有限和無限的瞭解也如同有知覺一樣。假設，寶女！如來對於一切處和非一切處的事，對於有限和無限的瞭解都如同有知覺一樣，這就是如來的第一種力量。如來憑藉這種力量，在眾人集會中發出獅子吼，解脫無執著，轉動清凈的法輪，沙門（出家修行者）、梵志（婆羅門教修行者）、天龍（天上的龍族）、魔王（魔界的統治者）、梵天（色界天的統治者）、世人，他們巍峨的德行都不能與之相比，因為如來總是遵循佛法。' '再次，寶女！行菩薩道，希望其餘的殃罪福報不再存在，他們憑藉修行的力量，最終成就佛道，過去、未來、現在的罪福都知曉其根源。假設如來知曉過去、未來、現在的罪福報應，對於善惡的去向都如同有知覺一樣，這就是如來的第二種力量。如來憑藉這種力量在眾人集會中發出獅子吼，解脫無執著，轉動清凈的法輪，沙門、梵志、天龍、魔王、梵天、世人，他們巍峨的德行都不能與之相比！' '再次，寶女！行菩薩道，觀察眾生的根性而為他們說法，瞭解他們的根源后度脫他們，如果能夠適應眾人的根性，以此具足成就佛道，為眾生以精進的根性來了解黎庶，如同有知覺一樣。假設，寶女！如來能夠現知眾人的根本而發出獅子吼，這就是如來的第三種力量，因為如來總是遵循佛法。' '再次，寶女！行菩薩道，進入眾生人物的境界，隨順人們的喜好，如同他們一樣來建立他們，他們進入這個境界的究竟力量，最終成就佛道，並且瞭解世間無數的形態，如同有知覺一樣。'
【English Translation】 English version: 'By what power are the Ten Powers achieved?' The Buddha told the Jewel Maiden, 'Suppose a Bodhisattva practices the Bodhisattva path, never resorting to achieving the Hinayana, and ultimately does not engage in unwholesome actions, they will, with this firm power, proceed to the Bodhi-mandala (place of enlightenment).' The Jewel Maiden then asked, 'What are the Ten Powers?' The Buddha told the Jewel Maiden, 'Power reaches everywhere, and with the understanding of everywhere, it is perceived as if with knowledge; the understanding of the finite and infinite is also perceived as if with knowledge. Suppose, Jewel Maiden! The Tathagata (Buddha) has knowledge of all places and non-places, and of the finite and infinite, as if with knowledge, this is the Tathagata's first power. With this power, the Tathagata roars the lion's roar in the assembly, liberates from attachments, turns the pure Dharma wheel, and neither Shramanas (ascetics), Brahmanas (priests), Nagas (dragons), Mara (demon king), Brahma (creator god), nor the people of the world can match the Tathagata's majestic virtue, for the Tathagata always follows the Dharma.' 'Furthermore, Jewel Maiden! Those who practice the Bodhisattva path hope that the remaining karmic retributions of sin and merit will cease to exist. They, through the power of their practice, ultimately achieve Buddhahood, knowing the origins of past, future, and present sins and merits. Suppose the Tathagata knows the karmic consequences of past, future, and present sins and merits, and the destinations of good and evil, as if with knowledge, this is the Tathagata's second power. With this power, the Tathagata roars the lion's roar in the assembly, liberates from attachments, turns the pure Dharma wheel, and neither Shramanas, Brahmanas, Nagas, Mara, Brahma, nor the people of the world can match the Tathagata's majestic virtue!' 'Furthermore, Jewel Maiden! Those who practice the Bodhisattva path observe the roots of sentient beings and teach them the Dharma, understanding their origins and liberating them. If they can adapt to the roots of all people, and with this completeness achieve Buddhahood, they understand the common people through the roots of diligence, as if with knowledge. Suppose, Jewel Maiden! The Tathagata can directly know the roots of all people and roar the lion's roar, this is the Tathagata's third power, for the Tathagata always follows the Dharma.' 'Furthermore, Jewel Maiden! Those who practice the Bodhisattva path enter the realm of sentient beings, adapting to their preferences and establishing them accordingly. Their ultimate power in entering this realm leads to the achievement of Buddhahood, and they understand the countless forms of the world, as if with knowledge.'
干種體。假令如來入眾生界，各從信喜而開導之，是為如來第四之力，應如法故。
「複次寶女！行菩薩道，群萌之類志若欲脫，因其所信而得勉濟，求于慧見，睹如慈信而不惡穢，彼則以是信解脫力究竟之事，逮成佛道，而知黎庶若干種信，無量之樂審如有知。假使，寶女！如來了知仙人眾生若干種信，所樂無量審如有知，是為如來第五之力。而於眾中則師子吼，沙門、梵志、天龍、魔王、梵天，巍巍之德莫能當焉！
「複次寶女！行菩薩道顯發遣慧，有為無為、有形無形之所有法，求聲聞乘緣覺之乘若復大乘，彼以斯慧具足之力逮成佛道，一切盡入究竟之慧審如有知。假使，寶女！如來普入眾慧，靡不周達審如有知。獨步眾中而師子吼，天上世間巍巍之德莫能當焉，常應如法。是為如來第六之力也。
「複次寶女！行菩薩道，未曾廢失往古德本，而不放逸超越本願。彼則以斯往古本德不忘失力，具足究竟逮成佛道，心念過去無數劫事審如有知。假使，寶女！如來知己及他眾生，不可計量往古之事，悉誠念之審如有知，而於大眾師子之吼，是為第七之力。沙門、梵志、天龍、魔王、梵天，莫能當焉！常如應法故。
「複次寶女！行菩薩道，遵修禪定三昧正受心無所生，離於欲塵調隱柔仁。
【現代漢語翻譯】 現代漢語譯本：有十種身體。假設如來進入眾生的世界，各自根據他們的信仰和喜悅來開導他們，這是如來的第四種力量，因為他應如法行事。 再者，寶女！修行菩薩道的人，各種眾生如果想要解脫，就根據他們所信仰的來勉勵幫助他們，讓他們尋求智慧的見解，看到如來慈悲的信仰而不感到厭惡，他們就憑藉這種信仰解脫的力量最終成就佛道，並且知道民眾有多少種信仰，無量的快樂確實如實知曉。假設，寶女！如來知道仙人眾生有多少種信仰，他們所喜愛的無量事物確實如實知曉，這是如來的第五種力量。在眾人之中，如來發出獅子吼，沙門（出家修行者）、梵志（婆羅門教修行者）、天龍（天上的龍族）、魔王（魔界的統治者）、梵天（色界天的統治者），他們巍峨的德行都不能與之相比！ 再者，寶女！修行菩薩道的人，顯發智慧，對於有為法（因緣和合而生的法）、無為法（不生不滅的法）、有形法（有物質形態的法）、無形法（沒有物質形態的法）的所有法，如果尋求聲聞乘（聽聞佛法而修行的乘）、緣覺乘（不需聽聞佛法，自己覺悟的乘）或者大乘（菩薩乘），他們憑藉這種智慧具足的力量最終成就佛道，一切都進入究竟的智慧，確實如實知曉。假設，寶女！如來普遍進入一切智慧，沒有不通達的，確實如實知曉。獨自在眾人之中發出獅子吼，天上世間巍峨的德行都不能與之相比，常常應如法行事。這是如來的第六種力量。 再者，寶女！修行菩薩道的人，不曾廢棄過去所修的功德根本，不放逸而超越本來的願望。他們就憑藉這種不忘失過去功德根本的力量，具足最終成就佛道，心中憶念過去無數劫的事情，確實如實知曉。假設，寶女！如來知道自己和其他眾生不可計量的過去的事情，都真實憶念，確實如實知曉，在眾人之中發出獅子吼，這是第七種力量。沙門、梵志、天龍、魔王、梵天，都不能與之相比！常常應如法行事。 再者，寶女！修行菩薩道的人，遵循修習禪定三昧（正定），心無所生，遠離慾望的塵垢，調伏身心，柔和仁慈。
【English Translation】 English version: There are ten kinds of bodies. Suppose the Tathagata enters the realms of sentient beings, guiding each according to their faith and joy. This is the fourth power of the Tathagata, because he acts in accordance with the Dharma. Furthermore, O Jewel Daughter! Those who practice the Bodhisattva path, if various beings desire liberation, are encouraged and helped according to their beliefs, so that they seek wisdom and insight, seeing the compassionate faith of the Tathagata without disgust. They then, through the power of this faith-based liberation, ultimately attain Buddhahood, and know how many kinds of faith the people have, and that immeasurable joy is truly known. Suppose, O Jewel Daughter! The Tathagata knows how many kinds of faith the immortal beings have, and that the immeasurable things they love are truly known. This is the fifth power of the Tathagata. Among the assembly, the Tathagata roars like a lion, and neither the Shramanas (ascetics), Brahmanas (priests), Nagas (dragons), Mara Kings (rulers of the demon realm), nor Brahmas (rulers of the Brahma realm), with their majestic virtues, can compare to him! Furthermore, O Jewel Daughter! Those who practice the Bodhisattva path manifest wisdom, regarding all dharmas, whether conditioned (arising from causes and conditions) or unconditioned (not arising from causes and conditions), with form or without form. If they seek the Sravaka Vehicle (the vehicle of those who hear the Dharma), the Pratyekabuddha Vehicle (the vehicle of those who awaken on their own), or the Mahayana (the Bodhisattva vehicle), they, through the power of this complete wisdom, ultimately attain Buddhahood, and all enter into ultimate wisdom, truly knowing. Suppose, O Jewel Daughter! The Tathagata universally enters all wisdom, without anything not being understood, truly knowing. Alone among the assembly, he roars like a lion, and neither the majestic virtues of heaven nor the world can compare to him, always acting in accordance with the Dharma. This is the sixth power of the Tathagata. Furthermore, O Jewel Daughter! Those who practice the Bodhisattva path never abandon the roots of virtue cultivated in the past, and without negligence, surpass their original vows. They, through the power of not forgetting the roots of virtue from the past, ultimately attain Buddhahood, and remember the events of countless past kalpas (eons), truly knowing. Suppose, O Jewel Daughter! The Tathagata knows the immeasurable past events of himself and other beings, remembering them all truthfully, truly knowing, and among the assembly, he roars like a lion. This is the seventh power. Neither the Shramanas, Brahmanas, Nagas, Mara Kings, nor Brahmas can compare to him! Always acting in accordance with the Dharma. Furthermore, O Jewel Daughter! Those who practice the Bodhisattva path follow the practice of Samadhi (meditative absorption), with a mind that is without arising, free from the defilements of desire, subduing the body and mind, gentle and kind.
彼則以斯柔仁之力，具足究竟逮成佛道。了于黎庶一切禪思脫門、定意正受之行，塵勞懷結審如有知。假令，寶女！如來曉于黎庶一切禪思脫門、三昧正受，塵勞懷結審如有知，是為如來第八之力。而於大眾師子之吼，沙門、梵志、天龍、魔王、梵天，巍巍之德莫能當焉！
「複次寶女！行菩薩道，未曾覆蔽眾生之功，不輕未學不慢不及，逮致顯明照于眾生。彼則以斯弘大光耀，究竟具足逮成佛道，天眼徹視如有悉知。假使，寶女！如來至真道眼徹視，靡不睹見，是為如來第九之力。獨遊大眾而師子吼，沙門、梵志、天龍、魔王、梵天，巍巍之德莫能當焉！
「複次寶女！行菩薩道，不御眾生至有漏法，則為黎庶說漏盡法不長諸漏，以無漏道求于眾生顯示正路。彼此無漏篤信之力，具足究竟逮成佛道，普達一切盡諸漏慧審如有知。假使，寶女！如來悉盡諸漏慧者，開示一切無漏之慧，是為如來第十之力。如來以致斯真力者，則于眾會而師子吼，了無著處轉凈法輪，沙門、梵志、天龍、魔王、梵天、世人莫能當焉！是為，寶女！如來十力。如來以是十種之力具足成就，乃得謂正覺。假使菩薩逮聞此力，以斯菩薩十種之力，而逮成就如來十力。」
四無所畏品第七
寶女白佛：「斯所可謂如來至
【現代漢語翻譯】 現代漢語譯本 他以這種柔和仁慈的力量，完全具足並最終成就佛道。他明瞭眾生一切禪思解脫之門、禪定正受的修行，對於塵世的煩惱和執著，審察如同親知。假設，寶女！如來明瞭眾生一切禪思解脫之門、三昧正受，對於塵世的煩惱和執著，審察如同親知，這就是如來的第八種力量。因此，他在大眾之中發出獅子吼，沙門（出家修行者）、梵志（婆羅門教修行者）、天龍（天上的龍族）、魔王（魔界的統治者）、梵天（色界天的統治者），他們巍峨的德行都不能與之相比！ 再次，寶女！行菩薩道的人，不曾掩蓋眾生的功德，不輕視未學習的人，不傲慢于不如自己的人，最終達到顯明照耀眾生的境界。他以這種弘大光耀，完全具足並最終成就佛道，天眼徹視如同完全知曉。假設，寶女！如來至真道眼徹視，沒有看不到的，這就是如來的第九種力量。他獨自在大眾之中發出獅子吼，沙門、梵志、天龍、魔王、梵天，他們巍峨的德行都不能與之相比！ 再次，寶女！行菩薩道的人，不引導眾生走向有漏之法，而是為眾生宣說漏盡之法，不增長各種煩惱，以無漏之道為眾生指明正路。他以這種無漏的篤信之力，完全具足並最終成就佛道，普遍通達一切斷盡煩惱的智慧，審察如同親知。假設，寶女！如來完全斷盡煩惱的智慧，開示一切無漏的智慧，這就是如來的第十種力量。如來以達到這種真實的力量，就在大眾之中發出獅子吼，了無執著地轉動清凈的法輪，沙門、梵志、天龍、魔王、梵天、世人都不能與之相比！這就是，寶女！如來的十種力量。如來以這十種力量完全成就，才被稱為正覺。假設菩薩聽聞到這種力量，以這種菩薩的十種力量，就能成就如來的十種力量。 四無所畏品第七 寶女對佛說：『您所說的如來至'
【English Translation】 English version He, with this gentle and benevolent power, fully possesses and ultimately attains the path of Buddhahood. He understands all the meditative entrances to liberation, the practices of meditative absorption, and the afflictions and attachments of the world, examining them as if he knows them personally. Suppose, O Jewel Maiden! The Tathagata understands all the meditative entrances to liberation, the samadhi absorptions, and the afflictions and attachments of the world, examining them as if he knows them personally; this is the eighth power of the Tathagata. Therefore, he roars like a lion in the assembly, and neither the Shramanas (ascetics), Brahmanas (Brahmin ascetics), Nagas (celestial dragons), Mara Kings (rulers of the demon realm), nor Brahmas (rulers of the form realm) can match his majestic virtue! Furthermore, O Jewel Maiden! One who practices the Bodhisattva path never conceals the merits of sentient beings, does not look down on those who have not learned, and is not arrogant towards those who are inferior to oneself, ultimately reaching the state of illuminating all sentient beings. With this great radiance, he fully possesses and ultimately attains the path of Buddhahood, with his divine eye seeing through everything as if he knows it all. Suppose, O Jewel Maiden! The Tathagata's true eye of the path sees through everything, and there is nothing he does not see; this is the ninth power of the Tathagata. He roars like a lion alone in the assembly, and neither the Shramanas, Brahmanas, Nagas, Mara Kings, nor Brahmas can match his majestic virtue! Furthermore, O Jewel Maiden! One who practices the Bodhisattva path does not lead sentient beings towards the laws of defilement, but rather explains to them the laws of the cessation of defilement, not increasing various afflictions, and using the path of non-defilement to show sentient beings the right path. With this power of unwavering faith in non-defilement, he fully possesses and ultimately attains the path of Buddhahood, universally understanding all wisdom that has ended all defilements, examining them as if he knows them personally. Suppose, O Jewel Maiden! The Tathagata, with his wisdom that has completely ended all defilements, reveals all wisdom of non-defilement; this is the tenth power of the Tathagata. The Tathagata, having attained this true power, roars like a lion in the assembly, turning the pure Dharma wheel without any attachment, and neither the Shramanas, Brahmanas, Nagas, Mara Kings, Brahmas, nor the people of the world can match him! This, O Jewel Maiden! is the ten powers of the Tathagata. The Tathagata, having fully accomplished these ten powers, is then called the Rightly Enlightened One. Suppose a Bodhisattva hears of these powers, with these ten powers of the Bodhisattva, he can achieve the ten powers of the Tathagata. Chapter Seven on the Four Fearlessnesses The Jewel Maiden said to the Buddha: 'What you have spoken of as the Tathagata's ultimate'
尊四無所畏、十八不共諸佛之法？又彼菩薩則以何行致四無畏、十八不共諸佛之法？」
世尊告曰：「行菩薩道，未曾於法違失師命，了知是像，常以等心愍于眾生，一切所有施而不吝，等奉行法觀察所歸，無若干想以離眾著，適成佛道則師子吼，吾以逮成平等之覺。汝等當知，吾以曉了於此之法無不覺達。假使若有沙門、梵志、天龍、鬼神、魔王、梵天及與世人，不能睹見如來瑞應弘雅威曜。設不能睹現應之德欲求佛短，都不睹見而敢生意，心自念言：『佛不得成平等正覺。』設有言爾，佛無恐懼、行無所畏，獨步大眾而師子吼，知無著處轉凈法輪，沙門、梵志、天龍、鬼神、魔王、梵天及與世人，巍巍之德莫能當焉！是為如來第一無畏。
「複次寶女！行菩薩道，知于內行別內外法，又復曉了掛礙之法，亦不習行廢退之法，亦不順從亦不自行，不以化人亦不宣佈，見諸掛礙悉棄捐之。逮成佛道為師子吼，永不睹見沙門、梵志、天龍、鬼神、魔王、梵天及余世人而訟理言：『如來講說掛礙之法而令人行。』雖有斯言，不以恐懼、行無所畏，轉弘法輪于大眾中而師子吼，是為如來第二無畏。
「複次寶女！行菩薩道而常奉行清白之法，無諍訟路講說經典，凈化一切眾生之類，現在歸趣超異之德，無
【現代漢語翻譯】 現代漢語譯本：世尊，什麼是佛的四無所畏（catvāri vaiśāradyāni，佛的四種無所畏懼的自信）和十八不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛獨有的十八種功德）？菩薩又通過怎樣的修行才能獲得這四無所畏和十八不共法呢？ 世尊回答說：『修行菩薩道的人，從不違背佛法和師長的教誨，明瞭諸法實相，常以平等心慈悲對待眾生，慷慨佈施一切所有而不吝嗇，平等奉行佛法，觀察一切法最終的歸宿，沒有分別妄想，從而遠離執著。當成就佛道時，便能如獅子般吼叫，我已證得平等正覺。你們應當知道，我已徹底明瞭這些佛法，無所不知，無所不達。假設有沙門（śramaṇa，出家修行者）、婆羅門（brāhmaṇa，祭司）、天龍（deva-nāga，天上的龍神）、鬼神、魔王、梵天（brahmā，色界天之主）以及世人，不能見到如來（tathāgata，佛的稱號）的瑞相、莊嚴和威德，即使不能見到佛的應化之德，卻想尋找佛的過失，他們看不到佛的任何過失，卻敢妄加揣測，心中想：『佛不可能成就平等正覺。』即使有人這樣說，佛也不會感到恐懼，行為無所畏懼，獨自走入大眾之中，如獅子般吼叫，知道一切法無所執著，轉動清凈的法輪，沙門、婆羅門、天龍、鬼神、魔王、梵天以及世人，都無法抵擋佛的巍巍功德！這就是如來的第一無畏。 『其次，寶女！修行菩薩道的人，明瞭內在的修行，分別內外之法，也明瞭障礙之法，不修習使人退步的法，不順從也不自行，不以此教化他人，也不宣說，見到一切障礙都捨棄。當成就佛道時，便能如獅子般吼叫，永遠不會見到沙門、婆羅門、天龍、鬼神、魔王、梵天以及其他世人，前來爭辯說：『如來講說障礙之法而讓人修行。』即使有人這樣說，佛也不會感到恐懼，行為無所畏懼，在大眾中轉動弘揚佛法的法輪，如獅子般吼叫，這就是如來的第二無畏。 『其次，寶女！修行菩薩道的人，常常奉行清凈的佛法，沒有諍訟之路，講說經典，凈化一切眾生，現在就歸向超凡的功德，沒有...
【English Translation】 English version: World Honored One, what are the four fearlessnesses (catvāri vaiśāradyāni, the four kinds of fearless confidence of the Buddha) and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ, the eighteen unique virtues of the Buddha)? And through what practices does a Bodhisattva attain these four fearlessnesses and eighteen unique qualities of a Buddha? The World Honored One replied: 'Those who practice the Bodhisattva path never violate the Dharma and the teachings of their teachers, understand the true nature of all phenomena, always treat sentient beings with equal compassion, generously give away everything without being stingy, equally practice the Dharma, observe the ultimate destination of all phenomena, have no discriminating thoughts, and thus are free from attachments. When they attain Buddhahood, they can roar like a lion, and I have attained equal and perfect enlightenment. You should know that I have thoroughly understood these Dharmas, and there is nothing I do not know or reach. Suppose there are śramaṇas (śramaṇa, renunciate practitioners), brāhmaṇas (brāhmaṇa, priests), deva-nāgas (deva-nāga, heavenly dragons), ghosts, spirits, demon kings, Brahmās (brahmā, lord of the form realm), and people of the world who cannot see the auspicious signs, majesty, and virtues of the Tathāgata (tathāgata, an epithet of the Buddha). Even if they cannot see the manifested virtues of the Buddha, they seek to find fault with the Buddha. They cannot see any faults of the Buddha, yet they dare to speculate, thinking in their hearts: 'The Buddha cannot attain equal and perfect enlightenment.' Even if someone says this, the Buddha will not feel fear, will act without fear, will walk alone into the assembly, will roar like a lion, will know that all phenomena are without attachment, and will turn the pure Dharma wheel. Śramaṇas, brāhmaṇas, deva-nāgas, ghosts, spirits, demon kings, Brahmās, and people of the world cannot withstand the Buddha's majestic virtues! This is the first fearlessness of the Tathāgata.' 'Furthermore, Jewel Daughter! Those who practice the Bodhisattva path understand inner practice, distinguish between inner and outer Dharmas, also understand the Dharmas of obstacles, do not practice Dharmas that cause regression, do not follow nor practice them themselves, do not use them to teach others, nor proclaim them. They abandon all obstacles. When they attain Buddhahood, they can roar like a lion, and will never see śramaṇas, brāhmaṇas, deva-nāgas, ghosts, spirits, demon kings, Brahmās, and other people of the world come to argue, saying: 'The Tathāgata teaches the Dharmas of obstacles and makes people practice them.' Even if someone says this, the Buddha will not feel fear, will act without fear, will turn the Dharma wheel of propagating the Dharma in the assembly, and will roar like a lion. This is the second fearlessness of the Tathāgata.' 'Furthermore, Jewel Daughter! Those who practice the Bodhisattva path always uphold the pure Dharma, have no path of contention, expound the scriptures, purify all sentient beings, and now turn towards the extraordinary virtues, without...
數重擔無為之業，則普得入凈除結恨，而自積累無為之業，其佛勸化黎庶之原，逮成佛道則師子吼，吾以凈除諸結恨事，而講說法遵修此行，悉得嚴凈。永不睹見，沙門、梵志、天龍、鬼神、魔王、梵天及余世人而訟理言：『如來講說結恨之法。』雖有斯言，不以恐懼、行無所畏，轉大法輪于大眾中而師子吼，是為如來第三無畏。
「複次寶女！行菩薩道，未曾處於甚重憍慢，吾有所知吾有所見，餘人無知而無所見。志常謙遜而不自大，覺了眾事不著惡行。彼遵此法悉令具足，逮成佛道則師子吼，當知我身以盡諸漏，如是蠲除生死之患。復為眾生廣說經典，蠲除諸漏。永不睹見，沙門、梵志、天龍、鬼神、魔王、梵天及余世人而訟理言：『如來講說不除諸漏諸漏未盡。』雖有斯言，不以恐懼、行無所畏，轉大法輪于大眾中而師子吼，是為如來第四無畏。
寶女所問經卷第二 大正藏第 13 冊 No. 0399 寶女所問經
寶女所問經卷第三
西晉月支三藏竺法護譯
十八不共法品第八
「複次寶女！行菩薩道，諸有眾生常失路者，導示其路溝坑險地高下邪徑，治令平等而設橋樑，窈冥之處邊曠之地，則立佛寺高曠彌弘。假令有人處狐疑罪，為無央數群萌之類，蠲猶豫
【現代漢語翻譯】 現代漢語譯本 『承擔無為的重任，就能普遍進入清凈，消除結恨，並自我積累無為的功業。』佛陀勸化民眾的本源，直到成就佛道時，便如獅子吼般宣告：『我已清凈所有結恨之事，並講說此法，遵循此行，都能得到清凈。』永遠不會見到沙門（出家修行者）、梵志（婆羅門教修行者）、天龍（天上的龍族）、鬼神、魔王、梵天（色界天之主）以及其他世人來爭辯說：『如來講說結恨之法。』即使有這樣的言論，也不會因此恐懼，而是無所畏懼地，在大眾中轉動法輪，如獅子吼般宣告，這是如來的第三無畏。 『再者，寶女！修行菩薩道時，從未有過極度的驕慢，認為『我有所知，我有所見，而其他人無知無見。』心志常懷謙遜而不自大，覺悟一切事物而不執著于惡行。他們遵循此法，都能圓滿具足，直到成就佛道時，便如獅子吼般宣告：『我身已盡除所有煩惱，如此消除了生死之患。』又為眾生廣說經典，消除各種煩惱。永遠不會見到沙門、梵志、天龍、鬼神、魔王、梵天以及其他世人來爭辯說：『如來講說不除煩惱，煩惱未盡。』即使有這樣的言論，也不會因此恐懼，而是無所畏懼地，在大眾中轉動法輪，如獅子吼般宣告，這是如來的第四無畏。 寶女所問經卷第二 《大正藏》第13冊 No. 0399 《寶女所問經》 寶女所問經卷第三 西晉月支三藏竺法護譯 十八不共法品第八 『再者，寶女！修行菩薩道時，對於那些常常迷失道路的眾生，會引導他們正確的道路，對於溝壑險地、高低不平的邪路，會整治使其平坦，並架設橋樑。對於幽暗之處、邊遠之地，則建立高大廣闊的佛寺。』假設有人處於狐疑的罪過中，爲了無數的眾生，消除他們的猶豫。
【English Translation】 English version 'Undertaking the burden of non-action, one can universally enter purity, eliminate the bonds of hatred, and accumulate the merit of non-action. The origin of the Buddha's exhortation to the people, until the attainment of Buddhahood, is like a lion's roar, proclaiming: 'I have purified all matters of hatred, and by speaking this Dharma and following this practice, all can attain purity.' Never will one see Shramanas (ascetic practitioners), Brahmins (Brahmin practitioners), Nagas (celestial dragons), ghosts, spirits, Mara (demon king), Brahma (lord of the Form Realm), and other worldly people argue, saying: 'The Tathagata speaks of the Dharma of hatred.' Even if such statements arise, one will not be afraid, but fearlessly turn the Dharma wheel in the assembly, roaring like a lion. This is the third fearlessness of the Tathagata. 'Furthermore, O Jewel Maiden! In the practice of the Bodhisattva path, one never harbors extreme arrogance, thinking, 'I know and I see, while others do not know and do not see.' One's mind is always humble and not conceited, awakening to all things without clinging to evil deeds. Those who follow this Dharma will be fully accomplished, and upon attaining Buddhahood, will roar like a lion, proclaiming: 'My body has exhausted all defilements, thus eliminating the suffering of birth and death.' And for the sake of sentient beings, one will widely expound the scriptures, eliminating all defilements. Never will one see Shramanas, Brahmins, Nagas, ghosts, spirits, Mara, Brahma, and other worldly people argue, saying: 'The Tathagata speaks of not eliminating defilements, that defilements are not exhausted.' Even if such statements arise, one will not be afraid, but fearlessly turn the Dharma wheel in the assembly, roaring like a lion. This is the fourth fearlessness of the Tathagata. The Second Scroll of the Sutra of Questions by Jewel Maiden Taisho Tripitaka Volume 13, No. 0399, Sutra of Questions by Jewel Maiden The Third Scroll of the Sutra of Questions by Jewel Maiden Translated by Dharmaraksha of the Western Jin Dynasty Chapter Eight: The Eighteen Unshared Dharmas 'Furthermore, O Jewel Maiden! In the practice of the Bodhisattva path, for those sentient beings who are often lost on their path, one will guide them to the correct path. For the dangerous places of ditches and ravines, the uneven and crooked paths, one will rectify them to be flat and build bridges. For the dark places and remote lands, one will establish tall and vast Buddhist temples.' Suppose someone is in the sin of doubt, for the sake of countless sentient beings, one will eliminate their hesitation.
罪令不墮殃而有處所，亦不興盛他人狐疑。不說人短言某有罪，知無央數群黎志性，滅除一切眾生願行，而說經法無有狐疑、亦不猶豫，則為興顯法之弘曜，而以授與大智慧明，勸助諸佛一切菩薩令說經典，以法施恩而無諛諂，造立善業轉相勸化，未曾輕人亦不調戲、亦不易弈，不施加害亦不毀呰，國土所習亦不自大，一切言辭唯信佛言。隨文字教而得自在，知文字空，于諸言辭所有之事，不睹瑕穢不求其短、不瞻其缺。設使菩薩行如是法逮成佛道，斯則名曰無有瑕缺。以無瑕缺，則能具足一切智慧。若有問事分別解說，靡不通達普悉照曜，善修三昧善能曉了，咸入一切音聲總持，常嘆如來無缺之辭而說經法，皆于文字而無所造，是為，寶女！如來第一不共之法。
「複次寶女！行菩薩道，棄捐一切口之惡辭，所言至誠以法為本、以議為主，教化為業不為虛妄無所傷害，而悉舍離非賢聖辭，遵修賢聖寂寞之事，無有諍訟，順從沙門所造立法。若聞經典，所求得議為他人說，皆為己身及與他人。志求精修滅定之事，未曾與人斗結懷怨無所訟理，不求口舌亦不著空，信解空行則無所著，度法名號篤信如來無業道慧，勸化餘人、眾生之類使入此法，遵斯法已逮成佛道，謂無諍訟。彼無音聲，不以一字而有言辭、亦無所
【現代漢語翻譯】 現代漢語譯本：罪業不會導致墮落，而是有其歸宿之處，也不會引發他人的猜疑。不說別人的短處，不指責某人有罪，瞭解無數眾生的心性和志向，消除一切眾生的願望和行為，宣說佛法時沒有猜疑，也沒有猶豫，這才是弘揚佛法的光輝，並將之傳授給具有大智慧的人，勸請諸佛和一切菩薩宣說經典，以佛法施恩而不諂媚，建立善業並互相勸勉，從不輕視他人，也不戲弄、不輕率，不施加傷害也不譭謗，不自大，一切言辭都相信佛的教誨。隨順文字教義而獲得自在，明白文字的空性，對於一切言辭所表達的事物，不去看其瑕疵，不求其短處，不注意其缺陷。如果菩薩修行這樣的法門，就能成就佛道，這被稱為沒有瑕疵。因為沒有瑕疵，就能具足一切智慧。如果有問題需要解釋，沒有不通達的，都能普遍照耀，善於修習三昧，善於明瞭，都能進入一切音聲的總持，常常讚歎如來沒有缺陷的言辭而宣說佛法，一切都依文字而無所造作，這就是，寶女！如來第一不共之法。 複次，寶女！修行菩薩道，要捨棄一切口頭的惡語，所說的話要真誠，以佛法為根本，以正義為主要，以教化為事業，不虛妄，不傷害，捨棄一切非賢聖的言辭，遵循賢聖寂靜的行為，沒有爭訟，順從沙門所建立的法規。如果聽到經典，所求得的道理要為他人宣說，也為自己和他人。立志精進修行滅定的境界，不曾與人結怨，沒有爭訟，不追求口舌之利，也不執著于空，相信並理解空性之行，就不會有所執著，度化眾生的法門和名號，篤信如來沒有業道智慧，勸化其他人，使他們進入此法，遵循此法就能成就佛道，這就是所謂的沒有爭訟。那裡沒有聲音，不以一個字而有言辭，也沒有任何
【English Translation】 English version: Sins do not lead to downfall but have their place, nor do they incite suspicion in others. Not speaking of others' shortcomings, not accusing someone of sin, understanding the minds and aspirations of countless beings, eliminating all beings' desires and actions, and speaking the Dharma without suspicion or hesitation, this is to manifest the brilliance of the Dharma and impart it to those with great wisdom, urging all Buddhas and Bodhisattvas to expound the scriptures, bestowing the Dharma without flattery, establishing good deeds and encouraging each other, never looking down on others, nor teasing, nor being frivolous, not inflicting harm nor slandering, not being arrogant, all words believing in the Buddha's teachings. Following the teachings of the words, one attains freedom, understanding the emptiness of words, regarding all things expressed by words, not seeing their flaws, not seeking their shortcomings, not noticing their defects. If a Bodhisattva practices such a Dharma, they will attain Buddhahood, which is called without flaw. Because there is no flaw, one can possess all wisdom. If there are questions to be explained, there is nothing that is not understood, everything is illuminated, one is skilled in practicing Samadhi, skilled in understanding, and can enter the total retention of all sounds, always praising the flawless words of the Tathagata and expounding the Dharma, all based on words without fabrication, this is, Jewel Maiden! The first unique Dharma of the Tathagata. Furthermore, Jewel Maiden! In practicing the Bodhisattva path, one must abandon all evil words of the mouth, speaking truthfully, with the Dharma as the foundation, with righteousness as the main principle, with teaching as the task, not being false, not harming, abandoning all non-sage words, following the quiet actions of the sages, without disputes, following the rules established by the Shramanas. If one hears the scriptures, the principles one seeks should be explained to others, as well as for oneself and others. Aspiring to diligently practice the state of extinction, never holding grudges against others, without disputes, not seeking the benefit of the tongue, nor being attached to emptiness, believing and understanding the practice of emptiness, one will not be attached, the Dharma and names of liberating beings, firmly believing that the Tathagata has no karmic wisdom, persuading others, leading them into this Dharma, following this Dharma one can attain Buddhahood, this is what is called without dispute. There is no sound there, not using a single word to have speech, nor any
說。不處諸業，勸化他人於斯正法。修是法已逮成佛道，則無言辭。以無音辭，不以一字而有所演，亦無所說無俗之業。為諸會者善說議理可眾人意，所說音辭順而應時感動國土。善修三昧，分別曉了無量之行、總持之門，則于如來一切順節諸相具足，及一切好一切毛孔，演出無量不可思議佛法音聲，能以一毛所暢音聲，悉敘悅可諸會人心，講說無量諸法之門，音自然出，乃是往古本願所建勢力所致。如來於彼無有思想，而常寂然無所業求，是為如來第二不共諸佛之法。
「複次寶女！行菩薩道，常不違失於六思念，而常唸佛、念法、念眾、有思念天，念行佈施、念行智慧，亦化他人令行六念。行此法已逮成佛道，常不失意救念眾生，於一切法而得自在，善修三昧，分別曉了法錠總持。又如來尊，悉念諸法未嘗忘失。彼時則以未曾之行，察睹一切眾生之類，心意所念。欲來問事，如來悉了不復思念，若有問者而解說之。如是所言，心根明達無所掛礙，皆能善說悅眾人意，以一文字一時須臾而悉周至，是為如來第三不共諸佛之法。
「複次寶女！行菩薩道，而常將護他人之心，不令餘人造瞋恨心；不令心動不惱人心、不令心臭。未曾妨廢他人德本，不斷絕法而信其心。猶若如幻，無念無想不以自恣，等心一
【現代漢語翻譯】 現代漢語譯本：
說：不執著于各種行為，勸導他人遵循這正法。修習此法后成就佛道，便不再有言辭。因為沒有音辭，所以不以一個字來演說，也沒有任何世俗的行為。爲了讓集會的人們理解，善巧地講述道理，所說的音辭順應時機，感動國土。善於修習三昧，分別明瞭無量的修行和總持之門，那麼對於如來的一切順應時節的相好都具足，以及一切美好的毛孔，都能發出無量不可思議的佛法音聲，能以一根毛孔所發出的聲音，詳盡地敘述並使所有集會的人心悅誠服，講說無量的法門，聲音自然發出，這是往昔本願所建立的勢力所致。如來對此沒有思想，而常處於寂靜，沒有任何追求，這是如來第二種不與其他佛相同的法。
『再者，寶女！行菩薩道時，常常不違背六種思念，即常常思念佛、思念法、思念僧、思念天，思念佈施、思念智慧，也教化他人修行這六種思念。修行此法后成就佛道，常常不失去救度眾生的意念，對於一切法都能自在，善於修習三昧，分別明瞭法印總持。而且如來尊，常常思念諸法，未曾忘失。那時，便以未曾有過的修行，觀察一切眾生的種類，以及他們心中所想。如果有人想來請教問題，如來完全瞭解，不再需要思考，如果有提問的人，便為他們解說。這樣所說的話，心根明達，沒有任何障礙，都能善巧地講述並使眾人心悅誠服，用一個文字，在很短的時間內就能周全地表達，這是如來第三種不與其他佛相同的法。
『再者，寶女！行菩薩道時，常常守護他人的心，不讓其他人產生嗔恨心；不讓心動搖，不惱怒他人，不讓心生厭惡。不曾妨礙他人的德行根本，不中斷正法，並相信他們的心。就像幻化一樣，沒有念頭，沒有想法，不放縱自己，平等對待一切眾生。 English version:
It is said: Not dwelling in any actions, persuading others to follow this righteous Dharma. Having cultivated this Dharma and attained Buddhahood, there are no more words. Because there are no sounds or words, one does not expound with a single word, nor are there any worldly actions. To make the assembly understand, one skillfully explains the principles, and the sounds and words spoken are in accordance with the times, moving the land. Being skilled in cultivating Samadhi, clearly understanding the immeasurable practices and the gates of Dharani, then all the auspicious marks of the Tathagata that are in accordance with the seasons are complete, and from every beautiful pore, immeasurable and inconceivable sounds of the Buddha's Dharma are emitted. With the sound emitted from a single pore, one can fully describe and please the hearts of all in the assembly, expounding immeasurable Dharma gates. The sound arises naturally, which is due to the power established by past vows. The Tathagata has no thoughts about this, but is always in stillness, without any seeking. This is the second Dharma of the Tathagata that is not shared with other Buddhas.
'Furthermore, Jewel Daughter! When practicing the Bodhisattva path, one constantly does not violate the six thoughts, that is, constantly thinking of the Buddha, thinking of the Dharma, thinking of the Sangha, thinking of the Devas, thinking of giving, and thinking of wisdom, and also teaching others to practice these six thoughts. Having practiced this Dharma and attained Buddhahood, one constantly does not lose the intention to save sentient beings, and is free in all Dharmas, skilled in cultivating Samadhi, and clearly understands the Dharani of the Dharma seal. Moreover, the Tathagata, the Honored One, constantly thinks of all Dharmas, never forgetting them. At that time, with unprecedented practice, one observes all kinds of sentient beings and what they think in their hearts. If someone wants to come and ask questions, the Tathagata fully understands, without needing to think further. If there are questioners, one explains to them. What is said in this way, the root of the mind is clear and unobstructed, and one can skillfully explain and please the hearts of all, using one word, in a very short time, one can express everything completely. This is the third Dharma of the Tathagata that is not shared with other Buddhas.
'Furthermore, Jewel Daughter! When practicing the Bodhisattva path, one constantly protects the hearts of others, not allowing others to generate anger; not allowing the heart to be disturbed, not annoying others, and not allowing the heart to become hateful. One never hinders the root of others' virtues, does not interrupt the righteous Dharma, and believes in their hearts. Like an illusion, without thoughts, without ideas, not indulging oneself, treating all beings equally.
【English Translation】 It is said: Not dwelling in any actions, persuading others to follow this righteous Dharma. Having cultivated this Dharma and attained Buddhahood, there are no more words. Because there are no sounds or words, one does not expound with a single word, nor are there any worldly actions. To make the assembly understand, one skillfully explains the principles, and the sounds and words spoken are in accordance with the times, moving the land. Being skilled in cultivating Samadhi, clearly understanding the immeasurable practices and the gates of Dharani, then all the auspicious marks of the Tathagata that are in accordance with the seasons are complete, and from every beautiful pore, immeasurable and inconceivable sounds of the Buddha's Dharma are emitted. With the sound emitted from a single pore, one can fully describe and please the hearts of all in the assembly, expounding immeasurable Dharma gates. The sound arises naturally, which is due to the power established by past vows. The Tathagata has no thoughts about this, but is always in stillness, without any seeking. This is the second Dharma of the Tathagata that is not shared with other Buddhas. 'Furthermore, Jewel Daughter! When practicing the Bodhisattva path, one constantly does not violate the six thoughts, that is, constantly thinking of the Buddha, thinking of the Dharma, thinking of the Sangha, thinking of the Devas, thinking of giving, and thinking of wisdom, and also teaching others to practice these six thoughts. Having practiced this Dharma and attained Buddhahood, one constantly does not lose the intention to save sentient beings, and is free in all Dharmas, skilled in cultivating Samadhi, and clearly understands the Dharani of the Dharma seal. Moreover, the Tathagata, the Honored One, constantly thinks of all Dharmas, never forgetting them. At that time, with unprecedented practice, one observes all kinds of sentient beings and what they think in their hearts. If someone wants to come and ask questions, the Tathagata fully understands, without needing to think further. If there are questioners, one explains to them. What is said in this way, the root of the mind is clear and unobstructed, and one can skillfully explain and please the hearts of all, using one word, in a very short time, one can express everything completely. This is the third Dharma of the Tathagata that is not shared with other Buddhas. 'Furthermore, Jewel Daughter! When practicing the Bodhisattva path, one constantly protects the hearts of others, not allowing others to generate anger; not allowing the heart to be disturbed, not annoying others, and not allowing the heart to become hateful. One never hinders the root of others' virtues, does not interrupt the righteous Dharma, and believes in their hearts. Like an illusion, without thoughts, without ideas, not indulging oneself, treating all beings equally.
切眾生之類，等觀諸法處一法界，入無所壞。行是法已逮成佛道則得常定，無有須臾心不定時，觀行諸法一切自然，名等積三昧。而善分別普門總持，如來常定，顯示一切諸佛之事無有異業，是為如來第四不共諸佛之法。
「複次寶女！行菩薩道，無有顛倒諸想之念，心不反行不造邪見不為虛妄，則不自計有我有身，無有人想亦無壽想、亦無命想，無士夫想無人意想、無學志想無斷絕想、無有常想無諸見想、無三處想亦無念離三處之想；亦無有善亦無不善、亦無有罪亦無不罪、亦無有漏亦無不漏、亦無世俗亦無度世，除塵勞根無有生死及泥洹想、受聚會想。眾生志性思想顛倒，蠲除此已遵修眾善，則以遠離凡夫之想，棄捐一切眾邪之見，亦于中間而無所猗，觀平等法。行斯法已逮成佛道無若干想，名曰如來永無諸念。則能善修無想三昧，曉無盡藏總持之門，如來游步行無有想，則興大哀愍傷群萌諸妄想者，其有黎庶縛著行者，勸化說法不失時節，是為如來第五不共諸佛之法。
「複次寶女！行菩薩道，心常觀察游生死者，省諸塵勞苦惱法已，則尋導御令至普安，立於法觀使不憂戚滅一切苦。于諸利求不以汲汲，則為蠲除戀慕之結；亦不貪惑一切供養所獲之利，則于諸利有所忘失不以憂結。觀諸萬物一切無
【現代漢語翻譯】 現代漢語譯本：
『（菩薩）觀察一切眾生，平等看待諸法，處於同一法界，進入不可破壞的境界。修行此法后，證得佛道，便能獲得恒常的禪定，沒有片刻心不定的時候。觀察修行諸法，一切自然而然，這稱為等積三昧（平等積累的禪定）。並且善於分別普門總持（普遍通達一切法門的總持），如來常在禪定之中，顯示一切諸佛的事業沒有差別，這是如來第四種不共諸佛之法。
『再者，寶女！修行菩薩道，沒有顛倒的妄想念頭，心不反常，不造邪見，不虛妄。因此，不執著于有我、有身，沒有人想，也沒有壽想、命想，沒有士夫想（丈夫的念頭）、人意想（人的意志的念頭）、學志想（學習的念頭）、斷絕想（斷滅的念頭），沒有常想（永恒的念頭），沒有諸見想（各種見解的念頭），沒有三處想（過去、現在、未來的念頭），也沒有念離三處之想（想要脫離過去、現在、未來的念頭）；也沒有善，也沒有不善，也沒有罪，也沒有不罪，也沒有有漏（煩惱），也沒有無漏，也沒有世俗，也沒有出世，去除塵勞的根本，沒有生死和涅槃的念頭，沒有受聚會（五蘊聚合）的念頭。眾生的心性思想顛倒，去除這些之後，遵循修行各種善法，就能遠離凡夫的念頭，拋棄一切邪見，並且在中間也不執著，觀察平等之法。修行此法后，證得佛道，沒有各種念頭，這稱為如來永無諸念。就能善於修習無想三昧（沒有念頭的禪定），通曉無盡藏總持之門（無盡的智慧寶藏的總持法門），如來行走時沒有念頭，因此生起大悲心，憐憫那些被妄想所困擾的眾生。對於那些被世俗所束縛的修行者，勸導他們說法，不失時機，這是如來第五種不共諸佛之法。
『再者，寶女！修行菩薩道，心常觀察在生死中輪迴的眾生，瞭解各種塵勞苦惱的法之後，就引導他們到達普遍安樂的境界，讓他們安住于正法觀察，使他們不再憂愁，滅除一切痛苦。對於各種利益的追求，不急切，就能去除貪戀的束縛；也不貪圖一切供養所獲得的利益，對於各種利益有所忘失也不憂愁。觀察萬物，一切都是無常的， English version:
'Observing all sentient beings, (a Bodhisattva) views all dharmas equally, dwells in the same dharma realm, and enters a state that cannot be destroyed. Having practiced this dharma, upon attaining Buddhahood, one obtains constant samadhi (meditative absorption), without a single moment of mental instability. Observing and practicing all dharmas, everything is natural, this is called Equal Accumulation Samadhi. Furthermore, one is skilled in distinguishing the Universal Gate Dharani (a mnemonic device for remembering teachings), the Tathagata (Buddha) is always in samadhi, revealing that the activities of all Buddhas are without difference, this is the fourth unique dharma of the Tathagata that is not shared with other Buddhas.
'Furthermore, O Jewel Daughter! Practicing the Bodhisattva path, there are no inverted thoughts or notions, the mind does not act contrary, does not create wrong views, and is not false. Therefore, one does not cling to the idea of a self or a body, there is no thought of a person, nor is there a thought of lifespan or life, no thought of a man, no thought of human intention, no thought of learning, no thought of annihilation, no thought of permanence, no thoughts of views, no thoughts of the three places (past, present, future), nor is there a thought of separating from the three places; there is neither good nor not good, neither sin nor not sin, neither defilement nor non-defilement, neither worldly nor transcendent, removing the root of defilement, there is no thought of birth and death or nirvana, no thought of the gathering of aggregates (skandhas). The minds and thoughts of sentient beings are inverted, having removed these, one follows and practices all good dharmas, then one can be separated from the thoughts of ordinary beings, abandoning all wrong views, and in the middle, one does not cling, observing the dharma of equality. Having practiced this dharma, upon attaining Buddhahood, there are no various thoughts, this is called the Tathagata's Eternal Absence of Thoughts. Then one can skillfully practice No-Thought Samadhi, understanding the gate of the inexhaustible treasury of dharani, the Tathagata walks without thoughts, therefore, great compassion arises, pitying those sentient beings who are troubled by delusions. For those practitioners who are bound by the mundane, one encourages them to teach the dharma, not missing the opportune time, this is the fifth unique dharma of the Tathagata that is not shared with other Buddhas.
'Furthermore, O Jewel Daughter! Practicing the Bodhisattva path, the mind constantly observes sentient beings who are wandering in birth and death, understanding the dharmas of various defilements and sufferings, then one guides them to reach universal peace, establishing them in the observation of the dharma, causing them to no longer worry, extinguishing all suffering. Regarding the pursuit of various benefits, one is not eager, then one can remove the bonds of attachment; also, one does not covet the benefits obtained from all offerings, and one is not troubled by the loss of various benefits. Observing all things, everything is impermanent,
【English Translation】 'Observing all sentient beings, (a Bodhisattva) views all dharmas equally, dwells in the same dharma realm, and enters a state that cannot be destroyed. Having practiced this dharma, upon attaining Buddhahood, one obtains constant samadhi (meditative absorption), without a single moment of mental instability. Observing and practicing all dharmas, everything is natural, this is called Equal Accumulation Samadhi. Furthermore, one is skilled in distinguishing the Universal Gate Dharani (a mnemonic device for remembering teachings), the Tathagata (Buddha) is always in samadhi, revealing that the activities of all Buddhas are without difference, this is the fourth unique dharma of the Tathagata that is not shared with other Buddhas. 'Furthermore, O Jewel Daughter! Practicing the Bodhisattva path, there are no inverted thoughts or notions, the mind does not act contrary, does not create wrong views, and is not false. Therefore, one does not cling to the idea of a self or a body, there is no thought of a person, nor is there a thought of lifespan or life, no thought of a man, no thought of human intention, no thought of learning, no thought of annihilation, no thought of permanence, no thoughts of views, no thoughts of the three places (past, present, future), nor is there a thought of separating from the three places; there is neither good nor not good, neither sin nor not sin, neither defilement nor non-defilement, neither worldly nor transcendent, removing the root of defilement, there is no thought of birth and death or nirvana, no thought of the gathering of aggregates (skandhas). The minds and thoughts of sentient beings are inverted, having removed these, one follows and practices all good dharmas, then one can be separated from the thoughts of ordinary beings, abandoning all wrong views, and in the middle, one does not cling, observing the dharma of equality. Having practiced this dharma, upon attaining Buddhahood, there are no various thoughts, this is called the Tathagata's Eternal Absence of Thoughts. Then one can skillfully practice No-Thought Samadhi, understanding the gate of the inexhaustible treasury of dharani, the Tathagata walks without thoughts, therefore, great compassion arises, pitying those sentient beings who are troubled by delusions. For those practitioners who are bound by the mundane, one encourages them to teach the dharma, not missing the opportune time, this is the fifth unique dharma of the Tathagata that is not shared with other Buddhas. 'Furthermore, O Jewel Daughter! Practicing the Bodhisattva path, the mind constantly observes sentient beings who are wandering in birth and death, understanding the dharmas of various defilements and sufferings, then one guides them to reach universal peace, establishing them in the observation of the dharma, causing them to no longer worry, extinguishing all suffering. Regarding the pursuit of various benefits, one is not eager, then one can remove the bonds of attachment; also, one does not covet the benefits obtained from all offerings, and one is not troubled by the loss of various benefits. Observing all things, everything is impermanent,
常悉為苦矣！不觀身法信寂泥洹，而已觀察于眾黎庶。如是色像觀察諸法，奉行己達遵修斯法，究竟具足逮成佛道，名曰無礙。不可計會所觀察者，則為如來合會宣暢善修三昧，名離三觀曉了有數海印總持也。如來普為諸天、龍、神、阿須輪、迦留羅、真陀羅、摩休勒、釋梵四天王、人、非人，悉供養佛無不奉事，不以為厭亦無所著，一切異學諸外道奇術、犯戒眾生來嬈亂之不以憂戚，其心平等解諸所有，悉無所有其心平等。譬若如地無所不忍；猶若如水洗諸穢濁；心若如火無所不燒；心若如風普無所著、亦無戀慕；心如虛空亦無結恨。等心療治一切眾生，睹寂寞行則於斯法，思惟觀察修於人行，所觀具足常興大哀，遍入眾生度無所度，開化群萌不捨時節，從人本行而為說法，不以動搖亦不懈怠，是為如來第六不共諸佛之法。
「複次寶女！行菩薩道，蠲除眾惡慇勤修行，求於一切善德之法，好於微妙愛樂無極，喜于至深若干之種、諸善之本，棄捨聲聞緣覺之事，志於大乘而不退轉，興發大哀愍于眾生，思惟正義未曾忘舍，除己身想為他人故，合集一切諸佛之法。彼則以斯好樂於法，不能絕去志慕佛道，睹諸魔眾倚于顛倒，反邪見者故為斯等積累正法，逮成佛道，因曰如來不失正樂。以能善遵所樂三昧，分別曉
【現代漢語翻譯】 現代漢語譯本：
常執著于苦啊！不觀察自身之法，相信寂靜的涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），卻只觀察眾多的百姓。像這樣觀察色相和諸法，奉行自己所領悟的，遵循並修習這些法，最終圓滿成就佛道，這被稱為無礙。所觀察的事物不可計數，因此如來（Tathagata，佛的稱號）能夠彙集並宣說善修的三昧（Samadhi，佛教術語，指禪定），這被稱為脫離三種觀察，明瞭有數的海印三昧（Samadhi of the Ocean Seal，佛教術語，指一種深奧的禪定境界）。如來普遍為諸天、龍、神、阿修羅（Asura，佛教術語，指一種好戰的神）、迦樓羅（Garuda，佛教術語，指一種金翅鳥神）、緊那羅（Kinnara，佛教術語，指一種歌神）、摩睺羅伽（Mahoraga，佛教術語，指一種大蟒神）、釋梵四天王（Sakra and the Four Heavenly Kings，佛教術語，指佛教的護法神）、人、非人等眾生說法，所有眾生都供養佛，沒有不奉事的，佛不因此感到厭倦，也沒有任何執著。一切異學、外道、奇術、犯戒的眾生來擾亂，佛也不因此憂愁，他的心平等地理解一切，一切都如虛無，他的心平等如一。譬如大地，能忍受一切；又如水，能洗滌一切污穢；心如火，能焚燒一切；心如風，普遍不執著，也沒有任何留戀；心如虛空，也沒有任何怨恨。以平等心治療一切眾生，看到寂寞的修行，就以此法，思考觀察，修習人的行為，所觀察的圓滿具足，常生起大悲心，普遍進入眾生之中，度化眾生卻不執著于所度化的，開化眾生不捨棄時機，從眾生的根本行為出發而為他們說法，不因此動搖，也不懈怠，這就是如來第六種不與諸佛相同的法。
『再者，寶女！修行菩薩道，去除一切惡行，勤奮修行，追求一切善德之法，喜愛微妙，愛樂無極，喜好至深，各種各樣的善的根本，捨棄聲聞（Sravaka，佛教術語，指聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，佛教術語，指獨自悟道的修行者）的事，立志于大乘（Mahayana，佛教術語，指大乘佛教）而不退轉，興起大悲心憐憫眾生，思考正義從不忘舍，去除自身之想，爲了他人，彙集一切諸佛之法。他們因此喜愛佛法，不能斷絕對佛道的嚮往，看到諸魔眾依靠顛倒，反邪見者，所以為這些人積累正法，成就佛道，因此被稱為如來不失正樂。因為能夠善於遵循所喜愛的三昧，分別明瞭』 English version:
Constantly clinging to suffering! Not observing the Dharma of one's own body, believing in the quietude of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), yet only observing the multitude of common people. Observing forms and all Dharmas in this way, practicing what one has realized, following and cultivating these Dharmas, ultimately achieving Buddhahood, this is called unobstructed. What is observed is countless, therefore the Tathagata (Tathagata, an epithet of the Buddha) is able to gather and proclaim the well-cultivated Samadhi (Samadhi, a Buddhist term referring to meditative concentration), which is called being free from the three observations, understanding the countless Samadhi of the Ocean Seal (Samadhi of the Ocean Seal, a Buddhist term referring to a profound state of meditative concentration). The Tathagata universally teaches the Dharma to gods, dragons, spirits, Asuras (Asura, a Buddhist term referring to a warlike deity), Garudas (Garuda, a Buddhist term referring to a mythical bird-like deity), Kinnaras (Kinnara, a Buddhist term referring to a celestial musician), Mahoragas (Mahoraga, a Buddhist term referring to a great serpent deity), Sakra and the Four Heavenly Kings (Sakra and the Four Heavenly Kings, Buddhist terms referring to the guardian deities of Buddhism), humans, non-humans, and all beings. All beings make offerings to the Buddha, and none fail to serve him. The Buddha does not feel weary because of this, nor does he have any attachment. When all heterodoxies, heretics, sorcerers, and those who break precepts come to disturb him, the Buddha does not feel sorrow because of this. His mind understands everything equally, everything is like emptiness, and his mind is equal and one. For example, the earth can endure everything; like water, it can wash away all filth; the mind is like fire, it can burn everything; the mind is like wind, it is universally unattached, and has no longing; the mind is like space, it has no resentment. With an equal mind, he heals all beings. Seeing the practice of solitude, he uses this Dharma, contemplates and observes, cultivates human conduct, what is observed is complete and perfect, he constantly generates great compassion, universally enters among beings, liberates beings without being attached to those who are liberated, enlightens beings without abandoning the opportune time, and speaks the Dharma based on the fundamental conduct of beings, without being shaken by this, nor being lazy. This is the sixth Dharma of the Tathagata that is not shared with other Buddhas.
'Furthermore, Jewel Woman! Practicing the Bodhisattva path, eliminating all evil deeds, diligently cultivating, seeking all virtuous Dharmas, loving the subtle, loving the boundless, delighting in the profound, all kinds of roots of goodness, abandoning the affairs of Sravakas (Sravaka, a Buddhist term referring to disciples who hear the Dharma and practice) and Pratyekabuddhas (Pratyekabuddha, a Buddhist term referring to those who attain enlightenment on their own), aspiring to the Mahayana (Mahayana, a Buddhist term referring to Mahayana Buddhism) without retreating, arousing great compassion for all beings, contemplating the true meaning without ever forgetting, removing the thought of self, for the sake of others, gathering all the Dharmas of all Buddhas. They therefore love the Dharma, cannot sever their aspiration for the Buddha path, seeing the hosts of demons relying on perversion, those who hold wrong views, therefore for these people they accumulate the true Dharma, achieve Buddhahood, and therefore are called Tathagatas who do not lose true joy. Because they are able to skillfully follow the Samadhi they love, they clearly understand』
【English Translation】 English version:
Constantly clinging to suffering! Not observing the Dharma of one's own body, believing in the quietude of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), yet only observing the multitude of common people. Observing forms and all Dharmas in this way, practicing what one has realized, following and cultivating these Dharmas, ultimately achieving Buddhahood, this is called unobstructed. What is observed is countless, therefore the Tathagata (Tathagata, an epithet of the Buddha) is able to gather and proclaim the well-cultivated Samadhi (Samadhi, a Buddhist term referring to meditative concentration), which is called being free from the three observations, understanding the countless Samadhi of the Ocean Seal (Samadhi of the Ocean Seal, a Buddhist term referring to a profound state of meditative concentration). The Tathagata universally teaches the Dharma to gods, dragons, spirits, Asuras (Asura, a Buddhist term referring to a warlike deity), Garudas (Garuda, a Buddhist term referring to a mythical bird-like deity), Kinnaras (Kinnara, a Buddhist term referring to a celestial musician), Mahoragas (Mahoraga, a Buddhist term referring to a great serpent deity), Sakra and the Four Heavenly Kings (Sakra and the Four Heavenly Kings, Buddhist terms referring to the guardian deities of Buddhism), humans, non-humans, and all beings. All beings make offerings to the Buddha, and none fail to serve him. The Buddha does not feel weary because of this, nor does he have any attachment. When all heterodoxies, heretics, sorcerers, and those who break precepts come to disturb him, the Buddha does not feel sorrow because of this. His mind understands everything equally, everything is like emptiness, and his mind is equal and one. For example, the earth can endure everything; like water, it can wash away all filth; the mind is like fire, it can burn everything; the mind is like wind, it is universally unattached, and has no longing; the mind is like space, it has no resentment. With an equal mind, he heals all beings. Seeing the practice of solitude, he uses this Dharma, contemplates and observes, cultivates human conduct, what is observed is complete and perfect, he constantly generates great compassion, universally enters among beings, liberates beings without being attached to those who are liberated, enlightens beings without abandoning the opportune time, and speaks the Dharma based on the fundamental conduct of beings, without being shaken by this, nor being lazy. This is the sixth Dharma of the Tathagata that is not shared with other Buddhas.
'Furthermore, Jewel Woman! Practicing the Bodhisattva path, eliminating all evil deeds, diligently cultivating, seeking all virtuous Dharmas, loving the subtle, loving the boundless, delighting in the profound, all kinds of roots of goodness, abandoning the affairs of Sravakas (Sravaka, a Buddhist term referring to disciples who hear the Dharma and practice) and Pratyekabuddhas (Pratyekabuddha, a Buddhist term referring to those who attain enlightenment on their own), aspiring to the Mahayana (Mahayana, a Buddhist term referring to Mahayana Buddhism) without retreating, arousing great compassion for all beings, contemplating the true meaning without ever forgetting, removing the thought of self, for the sake of others, gathering all the Dharmas of all Buddhas. They therefore love the Dharma, cannot sever their aspiration for the Buddha path, seeing the hosts of demons relying on perversion, those who hold wrong views, therefore for these people they accumulate the true Dharma, achieve Buddhahood, and therefore are called Tathagatas who do not lose true joy. Because they are able to skillfully follow the Samadhi they love, they clearly understand』
了金剛總持，自在於法所可應講而為說之。所向一時須臾之間，所歸時節有所持者，眾生意性如其法器，各從所行而說經法，常不違失三昧之定，是為如來第七不共諸佛之法。
「複次寶女！行菩薩道常行精進，恒不捨遠不厭善本，合集應德而不違廢，敬於一切尊于善友，詣諸法師、諸佛菩薩，親近咨受聞其經法，奉事侍從精進無量，游無數土攝護生死，開解無限眾生之類。嚴凈無量諸佛國土，供養無量諸佛正覺，攬持無量諸佛之法，覺達無量諸佛聖慧，入于無量眾生之行，曉了無量講諸法門。彼則以斯勸法之故，究竟具足逮成佛道，斯則名曰不失精進。如來精進無所忘失，善修於斯精進之行，三昧定意神足變化，如來神足感動變化，不可限量亦現殊特，開化度脫無數群萌，堅固至誠無礙陰蓋，游諸佛土無所損耗、亦無所行，而普周至遍於虛空，是為如來第八不共諸佛之法。
「複次寶女！行菩薩道，意常專秉第一執志，又恒安詳究竟具足真諦之心，未曾忘失一切世俗及度世法，遵修思惟於四意止。彼則自觀內身之行，而專惟于非常、苦、空、非身之事；又觀外身，身之所行非常、苦、空、非身之行；觀內外身非常、苦、空、非身之事。觀內痛癢見痛癢空，專修於行；觀外痛癢見痛癢空；觀內外痛癢，見
【現代漢語翻譯】 現代漢語譯本：金剛總持（Vajradhara，密宗的本初佛）能夠自在地根據眾生所能接受的程度說法。在極短的時間內，他能根據眾生的根器和所修行的法門，宣說相應的佛法，並且始終不離開三昧的禪定。這就是如來第七種不共于其他佛的功德。 『再者，寶女！修行菩薩道的人，應當恒常精進，不捨棄善的根本，積累功德而不違背，尊敬一切賢者，尊崇善友，親近諸位法師、諸佛菩薩，恭敬地請教並聽聞佛法，盡心侍奉，精進無量。他們遊歷無數的國土，救護生死輪迴中的眾生，開解無量眾生的迷惑。他們莊嚴清凈無量的佛國，供養無量諸佛正覺，領受無量諸佛的教法，覺悟無量諸佛的智慧，深入無量眾生的修行，通曉無量講法的門徑。他們因為這樣的勸法，最終圓滿成就佛道，這被稱為不失精進。如來的精進永不忘失，善於修習這種精進行，三昧禪定、神通變化，如來的神通變化不可思議，顯現殊勝，開化度脫無數眾生，堅定至誠，無礙於一切障礙，遊歷諸佛國土而無所損耗，也無所執著，卻能普遍周至虛空，這就是如來第八種不共于其他佛的功德。 『再者，寶女！修行菩薩道的人，心意應當專注于第一的志向，並且恒常安詳地具足真諦之心，不曾忘失一切世俗和出世間的法，遵循修習四念住。他們觀察自身的行為，專注于無常、苦、空、無我的道理；又觀察外在的身體，身體的行為也是無常、苦、空、無我的；觀察內外身體，都是無常、苦、空、無我的。觀察內在的感受，看到感受的空性，專注于修行；觀察外在的感受，看到感受的空性；觀察內外感受，看到感受的空性。
【English Translation】 English version: Vajradhara (the primordial Buddha in Vajrayana Buddhism) is free to teach the Dharma according to what beings can accept. In a very short time, he can expound the Dharma according to the capacities and practices of beings, and he never departs from the samadhi of meditation. This is the seventh unique quality of the Tathagata that is not shared by other Buddhas. 『Furthermore, Jewel Daughter! Those who practice the Bodhisattva path should always be diligent, never abandoning the roots of goodness, accumulating merits without transgression, respecting all sages, honoring good friends, approaching Dharma masters, Buddhas, and Bodhisattvas, respectfully seeking instruction and listening to the Dharma, serving diligently, and being infinitely diligent. They travel through countless lands, protecting beings in the cycle of birth and death, and liberating countless beings from delusion. They adorn and purify countless Buddha lands, make offerings to countless Buddhas of Perfect Enlightenment, receive countless teachings of the Buddhas, awaken to the boundless wisdom of the Buddhas, delve into the practices of countless beings, and understand countless ways of teaching the Dharma. Because of this encouragement of the Dharma, they ultimately attain Buddhahood, which is called not losing diligence. The Tathagata's diligence is never forgotten, and he is skilled in cultivating this practice of diligence. Through samadhi, meditation, and miraculous transformations, the Tathagata's miraculous transformations are inconceivable, manifesting extraordinary qualities, enlightening and liberating countless beings, being firm and sincere, unhindered by any obstacles, traveling through Buddha lands without depletion or attachment, yet pervading all of space. This is the eighth unique quality of the Tathagata that is not shared by other Buddhas.』 『Furthermore, Jewel Daughter! Those who practice the Bodhisattva path should always focus their minds on the foremost aspiration, and always be peaceful and possess the heart of ultimate truth, never forgetting all worldly and transcendental dharmas, and following the practice of the Four Foundations of Mindfulness. They observe their own bodily actions, focusing on the principles of impermanence, suffering, emptiness, and non-self; they also observe the external body, whose actions are also impermanent, suffering, empty, and non-self; they observe both the internal and external body, which are all impermanent, suffering, empty, and non-self. They observe internal feelings, seeing the emptiness of feelings, focusing on practice; they observe external feelings, seeing the emptiness of feelings; they observe both internal and external feelings, seeing the emptiness of feelings.』
內外痛癢思惟知空。觀內心行，見其內心惟念無想；觀于外心，見外心行專惟無相；觀內外心見內外心，專惟無相。觀于內法，見於內法行無所愿；觀于外法，見於外法專無愿念；觀內外法，見內外法行無愿念。彼則于身得四意止，思惟非常、苦、空、非身，具足成就如來之身，而不斷絕身之善德，以解痛癢則獲意止。思惟空行察於一切，諸趣黎庶而令休息，一切惡趣以設大哀除其苦患，心以解達，名曰意止。專修無相，亦不違失菩薩之心，積累遵修大乘之行而不懈廢，心歸於法，名曰意止。專修無愿，不于無慾法而取證，觀察佛法，等御入于無量法界，修斯法已究竟顯達，逮成佛道，是則名曰不失道意。如來常定志未曾忘，蠲除眾行善修三昧，如來講說變化之事，見諸眾生去來現在心之所念信解諸根，度脫塵勞愛慾之行，曉了結縛因緣之著，非善行業報應罪福生死終始。知諸佛土聲聞合會，體解菩薩行受決時。自說父母親族知識朋友，心根明達而不忘之，分別八處言無一虛，是為如來第九不共諸佛之法。
「複次寶女！行菩薩道常遵智慧，智慧光明、智慧威曜、智慧顯識，演智錠暉聖達之慧，深妙之明厭欲之智意不可喻，所興之慧達於一切，聲聞、緣覺慧所不能及。未曾有慧，曠達窈窕無邊之慧、趣異之慧、
{ "translations": [ "現代漢語譯本：\n\n內外的疼痛和瘙癢，通過思考認知其為空性。觀察內心活動，發現內心只有念頭而沒有實在的相狀；觀察外在的心，發現外在的心專注于沒有相狀；觀察內外的心，發現內外的心都專注于沒有相狀。觀察內在的法，發現內在的法行持時沒有願望；觀察外在的法，發現外在的法專注于沒有願望的念頭；觀察內外之法，發現內外之法行持時沒有願望的念頭。這樣，他就能在身體上獲得四種意止（四念住，即身念住、受念住、心念住、法念住），思考身體的無常、苦、空、非我，圓滿成就如來的身體，並且不間斷身體的善德，通過理解疼痛和瘙癢而獲得意止。通過思考空性來觀察一切，使所有眾生都能休息，以大慈悲心消除一切惡道的痛苦，心得以解脫，這稱為意止。專注于修習無相，也不會違背菩薩的心，積累並遵循修習大乘的修行而不懈怠，心歸於法，這稱為意止。專注于修習無愿，不因無慾之法而證悟，觀察佛法，平等地進入無量法界，修習此法后最終顯現通達，成就佛道，這稱為不失道意。如來常常堅定意志，從未忘記，去除各種行為，善修三昧（禪定），如來講說變化之事，觀察眾生過去、現在、未來的心念，相信並理解諸根（眼、耳、鼻、舌、身、意），度脫塵勞愛慾的修行，瞭解結縛的因緣，以及非善業的報應、罪福、生死終始。知道諸佛國土聲聞的集會，理解菩薩的修行和接受授記的時候。親自講述父母、親族、知識、朋友，心根明達而不忘記，分別八處所說沒有一句虛妄，這是如來第九種不共諸佛之法。\n\n「再者，寶女！行菩薩道的人常常遵循智慧，智慧光明、智慧威耀、智慧顯識，演說智慧的明燈，聖達的智慧，深奧微妙的明智，厭離慾望的智慧，其意義不可比喻，所興起的智慧通達一切，是聲聞、緣覺的智慧所不能及的。具有未曾有過的智慧，曠達深遠無邊的智慧、趨向不同的智慧、", "English version:\n\nInternal and external pain and itching are known through contemplation as emptiness. Observing the inner mind, one sees that the inner mind is only thoughts without substantial form; observing the outer mind, one sees that the outer mind is focused on formlessness; observing both inner and outer minds, one sees that both are focused on formlessness. Observing inner dharmas, one sees that inner dharmas are practiced without desire; observing outer dharmas, one sees that outer dharmas are focused on the absence of desire; observing both inner and outer dharmas, one sees that both are practiced without desire. Thus, one attains the four foundations of mindfulness (four satipatthanas) in the body, contemplating impermanence, suffering, emptiness, and non-self, fully accomplishing the body of the Tathagata, and without ceasing the virtuous qualities of the body, one attains mindfulness through understanding pain and itching. Contemplating emptiness, one observes all beings, allowing all to rest, and with great compassion, one eliminates the suffering of all evil realms, the mind is liberated, this is called mindfulness. Focusing on the practice of formlessness, one does not violate the Bodhisattva's mind, accumulating and following the practice of the Mahayana without laziness, the mind returns to the Dharma, this is called mindfulness. Focusing on the practice of desirelessness, one does not attain enlightenment through the dharma of non-desire, observing the Buddha's Dharma, one equally enters the immeasurable realms of Dharma, having practiced this Dharma, one ultimately manifests understanding, attaining Buddhahood, this is called not losing the intention of the path. The Tathagata always has a firm will, never forgetting, eliminating all actions, practicing samadhi (meditation) well, the Tathagata speaks of transformations, observing the past, present, and future thoughts of beings, believing and understanding the faculties (eyes, ears, nose, tongue, body, mind), liberating from the practice of defilements and desires, understanding the causes of bondage, and the retribution of non-virtuous actions, merits, demerits, the beginning and end of birth and death. Knowing the assemblies of Sravakas in the Buddha lands, understanding the practice of Bodhisattvas and the time of receiving predictions. Personally speaking of parents, relatives, acquaintances, and friends, the mind is clear and does not forget, distinguishing the eight places, not one word is false, this is the ninth unique Dharma of the Tathagata, not shared with other Buddhas.\n\n「Furthermore, Jewel Woman! Those who practice the Bodhisattva path always follow wisdom, the light of wisdom, the majesty of wisdom, the manifestation of wisdom, expounding the lamp of wisdom, the wisdom of the holy attainment, the profound and subtle wisdom, the wisdom that renounces desire, its meaning is incomparable, the wisdom that arises penetrates all, it is beyond the wisdom of Sravakas and Pratyekabuddhas. Possessing unprecedented wisdom, vast and profound boundless wisdom, wisdom that tends towards the different,", "現代漢語譯本：\n\n無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、無等之慧、無倫之慧、無邊之慧、無際之慧、無量之慧、無礙之慧、無盡之慧、無量之慧、
滅定已慧、念無所住無所著慧，求聞無厭志於聖達，暢于博聞而歸智慧。睹於世間如首火然，慇勤志慕大學之慧，有所聽聞猶如大海，聞能分別。好樂經典樂於法樂，彼求於法故行精進，以斯法樂無有形類，于內于外而悉放舍無所吝惜，小心恭順奉敬尊舊常受言誨。於五陰苦靡不能忍，悉舍諸安所可娛樂，彼以好法慇勤為樂。聞一四句頌，不用具足千金之寶，寧欲得聞一句之法，不志獲于轉輪聖王；愿樂欲求聞度無極，不貪得致帝釋梵天；寧樂為人說四句頌以法佈施，則不奉賴江河沙等廣說祠祀供一切乏；寧樂勸人發於道意，而不用致江河沙等轉輪聖王；寧樂為人講說經典，演度無極所可遵行，而不奉獲江河沙等帝釋梵王其有性行。如是成就專精聽經，一心而為他人說者，如是精進所受奉行，少有及者。一切諸天所見敬奉，諸佛所念，其為諸天所見擁護。諸佛念已，俗間典籍度世正經自然現矣，不學悉達則能堪任，致於無盡智慧光明。行是法已究竟具足，逮成佛道，以故名曰為如來也。不共智慧真諦聖達，其明巍巍無所掛礙、無有陰蓋，皆知一切群萌之等心所行念善惡所歸，有言無言、有罪無罪、有漏無漏，世俗度世塵勞瞋恨，生死泥洹皆分別說。一切法門所入聖覺曉了講誦，一切國土滿中諸塵，其智慧明知於過去、
【現代漢語翻譯】 現代漢語譯本：滅除對禪定的執著，以智慧觀照，使心念不住于任何事物，不執著于任何事物。追求知識，永不滿足，立志達到聖人的境界，精通博學，最終歸於智慧。觀察世間如火燃燒，勤勉地追求廣博的智慧，所聽聞的道理如同大海般深廣，能夠分辨真偽。喜愛經典，樂於佛法帶來的喜悅，爲了追求佛法而精進行持。這種佛法的喜悅是無形的，對於內在和外在的一切都能夠放下，毫不吝惜。以恭敬的心對待長輩，常常接受他們的教誨。對於五蘊帶來的痛苦，沒有不能忍受的，捨棄一切安逸和享樂，以追求佛法為樂。聽聞一句四句偈，勝過得到千金之寶；寧願聽聞一句佛法，也不願成為轉輪聖王。渴望聽聞無上的佛法，不貪求帝釋天和梵天的果位。寧願為他人宣說四句偈，以佛法佈施，也不願供奉如恒河沙數般的祭祀。寧願勸人發起菩提心，也不願得到如恒河沙數般的轉輪聖王。寧願為他人講說經典，闡述無上的修行之道，也不願得到如恒河沙數般的帝釋天和梵天。如果有人能夠如此專心聽經，一心為他人宣說佛法，如此精進修行，很少有人能夠比得上。一切諸天都會敬奉他，諸佛也會憶念他，他會受到諸天的擁護。諸佛憶念他之後，世俗的典籍和度世的正法自然會顯現，即使沒有學習，也能勝任，達到無盡的智慧光明。修行此法，最終圓滿成就，證得佛道，因此被稱為如來。如來擁有不共的智慧，真實不虛的聖人之道，其光明巍巍，沒有任何障礙，沒有任何遮蔽。能夠知曉一切眾生的心念，善惡的歸宿，有言無言，有罪無罪，有漏無漏，世俗和出世間，煩惱和嗔恨，生死和涅槃，都能分別解說。一切法門，所入的聖覺，都能明瞭講誦。即使充滿一切國土的微塵，其智慧也能明瞭過去、現在和未來。 English version: Having extinguished attachment to meditative absorption, with wisdom contemplating, the mind dwells nowhere and is not attached to anything. Seeking knowledge, never being satisfied, aspiring to reach the state of a sage, being proficient in extensive learning, ultimately returning to wisdom. Observing the world as if it were ablaze, diligently pursuing vast wisdom, what is heard is as profound as the ocean, able to discern truth from falsehood. Loving the scriptures, delighting in the joy of the Dharma, practicing diligently in pursuit of the Dharma. This joy of the Dharma is formless, able to let go of everything internal and external, without any reluctance. With a respectful heart, treating elders, often receiving their teachings. Regarding the suffering brought by the five aggregates, there is nothing that cannot be endured, abandoning all comfort and pleasure, taking joy in the pursuit of the Dharma. Hearing a four-line verse is better than obtaining a thousand pieces of gold; preferring to hear a single line of the Dharma, rather than becoming a wheel-turning king. Desiring to hear the unsurpassed Dharma, not coveting the positions of Indra and Brahma. Preferring to proclaim a four-line verse to others, giving the Dharma as alms, rather than offering sacrifices as numerous as the sands of the Ganges. Preferring to encourage others to generate the Bodhi mind, rather than obtaining wheel-turning kings as numerous as the sands of the Ganges. Preferring to explain the scriptures to others, elucidating the unsurpassed path of practice, rather than obtaining Indras and Brahmas as numerous as the sands of the Ganges. If someone can listen to the scriptures so attentively, wholeheartedly proclaiming the Dharma to others, practicing so diligently, few can compare. All the gods will revere him, all the Buddhas will remember him, he will be protected by the gods. After the Buddhas remember him, worldly texts and the righteous Dharma that liberates the world will naturally appear, even without learning, he will be capable, reaching boundless wisdom and light. Practicing this Dharma, ultimately achieving complete fulfillment, attaining Buddhahood, therefore being called Tathagata. The Tathagata possesses unique wisdom, the true and infallible path of the sage, its light is majestic, without any obstacles, without any obscurations. Able to know the thoughts of all beings, the destination of good and evil, spoken and unspoken, guilty and innocent, defiled and undefiled, worldly and transcendent, afflictions and hatred, birth and death, and Nirvana, all can be explained separately. All Dharma doors, the sacred awakening that is entered, can be clearly explained and recited. Even if the dust filling all lands is countless, his wisdom can clearly know the past, present, and future.
【English Translation】 Having extinguished attachment to meditative absorption, with wisdom contemplating, the mind dwells nowhere and is not attached to anything. Seeking knowledge, never being satisfied, aspiring to reach the state of a sage, being proficient in extensive learning, ultimately returning to wisdom. Observing the world as if it were ablaze, diligently pursuing vast wisdom, what is heard is as profound as the ocean, able to discern truth from falsehood. Loving the scriptures, delighting in the joy of the Dharma, practicing diligently in pursuit of the Dharma. This joy of the Dharma is formless, able to let go of everything internal and external, without any reluctance. With a respectful heart, treating elders, often receiving their teachings. Regarding the suffering brought by the five aggregates, there is nothing that cannot be endured, abandoning all comfort and pleasure, taking joy in the pursuit of the Dharma. Hearing a four-line verse is better than obtaining a thousand pieces of gold; preferring to hear a single line of the Dharma, rather than becoming a wheel-turning king. Desiring to hear the unsurpassed Dharma, not coveting the positions of Indra and Brahma. Preferring to proclaim a four-line verse to others, giving the Dharma as alms, rather than offering sacrifices as numerous as the sands of the Ganges. Preferring to encourage others to generate the Bodhi mind, rather than obtaining wheel-turning kings as numerous as the sands of the Ganges. Preferring to explain the scriptures to others, elucidating the unsurpassed path of practice, rather than obtaining Indras and Brahmas as numerous as the sands of the Ganges. If someone can listen to the scriptures so attentively, wholeheartedly proclaiming the Dharma to others, practicing so diligently, few can compare. All the gods will revere him, all the Buddhas will remember him, he will be protected by the gods. After the Buddhas remember him, worldly texts and the righteous Dharma that liberates the world will naturally appear, even without learning, he will be capable, reaching boundless wisdom and light. Practicing this Dharma, ultimately achieving complete fulfillment, attaining Buddhahood, therefore being called Tathagata. The Tathagata possesses unique wisdom, the true and infallible path of the sage, its light is majestic, without any obstacles, without any obscurations. Able to know the thoughts of all beings, the destination of good and evil, spoken and unspoken, guilty and innocent, defiled and undefiled, worldly and transcendent, afflictions and hatred, birth and death, and Nirvana, all can be explained separately. All Dharma doors, the sacred awakening that is entered, can be clearly explained and recited. Even if the dust filling all lands is countless, his wisdom can clearly know the past, present, and future.
當來、現在之事，無所掛礙無有陰蓋。劫數如是一切悉了無有蔽礙，曉了本際當來之際，諸去來世說無邊際入識察行，善修三昧教授變化。如來至真以一法門，悉能分別一切法門，使一法門入一切法門，是為如來第十不共諸佛之法。
「複次寶女！行菩薩道，未曾志慕于居家矣！亦復不樂於舍家，而復示于出家行學，多為沙門好喜澹泊，寂然為上靖默為業，遵修精進深妙之法，而復奉行斯三脫門，空無想愿。一切諸魔及外仇敵所不敢當，一切顛倒及諸邪見無能犯者，化諸想著眾生之類。彼則以此三脫之門而專惟行，便致無蓋解脫之門，自然興發無礙慧明，以度魔界具足聖界，不復習行一切陰蓋，顛倒覆蔽所處邪見塵勞眾想。便以曉了無陰蓋門，以三脫門而自娛樂，則分別說深奧之法，但歸要義不歸嚴飾；但歸要慧不歸於識；歸分別要不歸多辭；但歸於法不歸於人。所歸導利一切眾生，美辭嚴飾離諸想會，講說分別歸於要義而令解脫。於色想會講說分別，歸於要慧而度脫之，在於多辭而合會矣！說色平等，令歸正說而度脫之！依於人會分別勸化，使歸於法而度脫之！假使會在六十二見，為分別說譃無之要，使度脫之！設集游在一切諸想因緣之惑，解脫無想而度脫之！游在三界，分別無愿而度脫之！集在欲行，解脫
【現代漢語翻譯】 現代漢語譯本：對於過去、現在的事情，沒有任何掛礙，也沒有任何陰蓋（指煩惱的遮蔽）。對於劫數（指極長的時間單位）也是如此，一切都明瞭，沒有任何遮蔽和障礙，明白本源和未來，對於過去和未來的世界，知道其無邊無際，深入認識和觀察行為，善於修習三昧（指禪定），教導和變化。如來至真（指佛的真實境界）以一個法門，能夠分別一切法門，使一個法門進入一切法門，這就是如來第十種不共于其他佛的法門。 『再者，寶女！修行菩薩道的人，不曾嚮往居家生活！也不喜歡捨棄家庭，卻又示現出家修行，多為沙門（指佛教出家人），喜歡淡泊，以寂靜為上，以安靜為業，遵循修習精進深妙的法，並且奉行這三種解脫之門，即空、無想、無愿。一切魔和外道仇敵都不能抵擋，一切顛倒和邪見都不能侵犯，能教化那些執著于各種想法的眾生。他們以這三種解脫之門專心修行，便能達到無蓋解脫之門，自然生起無礙的智慧光明，從而度脫魔界，圓滿聖界，不再習行一切陰蓋（指五蘊的遮蔽）、顛倒、覆蔽、邪見、塵勞和各種想法。他們便能明白無陰蓋之門，以三種解脫之門自娛，從而分別宣說深奧的法，但歸於要義，不歸於華麗的裝飾；但歸於要慧，不歸於分別的知識；歸於分別的要點，不歸於多餘的言辭；但歸於法，不歸於人。所歸導利益一切眾生，美好的言辭和裝飾都遠離各種想法的集會，講說分別歸於要義而使眾生解脫。對於色想的集會，講說分別，歸於要慧而度脫之；對於多餘的言辭，使其符合要義！宣說色法的平等，使其歸於正說而度脫之！依於人的集會，分別勸化，使其歸於法而度脫之！即使集會在六十二種邪見中，也為他們分別宣說虛無的要義，使他們度脫！假設他們聚集在一切想法因緣的迷惑中，就解脫無想而度脫之！遊走在三界中，就分別無愿而度脫之！聚集在慾望的行為中，就解脫慾望。』
【English Translation】 English version: Regarding past and present matters, there are no attachments or obscurations. The same is true for kalpas (extremely long periods of time); everything is clear, without any obscuration or hindrance. One understands the origin and the future, and knows that the past and future worlds are boundless. One deeply understands and observes actions, skillfully practices samadhi (meditative concentration), teaches, and transforms. The Tathagata (the Thus-Gone One, an epithet of the Buddha), the ultimate truth, through one Dharma gate (teaching), can distinguish all Dharma gates, enabling one Dharma gate to enter all Dharma gates. This is the tenth unique Dharma of the Tathagata, not shared with other Buddhas. 『Furthermore, Jewel Daughter! Those who practice the Bodhisattva path have never aspired to a household life! Nor do they enjoy abandoning their homes, yet they demonstrate the practice of leaving home. They are mostly Shramanas (Buddhist renunciates), who delight in simplicity, valuing tranquility, and making stillness their practice. They follow and cultivate profound and subtle Dharma, and uphold the three gates of liberation: emptiness, signlessness, and wishlessness. All demons and external enemies cannot withstand them, and all inversions and wrong views cannot violate them. They can transform beings who are attached to various thoughts. They focus on practicing these three gates of liberation, and thus attain the gate of liberation without obscurations. Naturally, unobstructed wisdom and light arise, enabling them to transcend the realm of demons and perfect the realm of the holy. They no longer practice any obscurations (the five aggregates), inversions, coverings, wrong views, defilements, or various thoughts. They understand the gate of no obscurations, and find joy in the three gates of liberation. They then expound profound Dharma, focusing on the essential meaning, not on ornate embellishments; focusing on essential wisdom, not on discriminating knowledge; focusing on the essential points of distinction, not on excessive words; focusing on the Dharma, not on individuals. They guide and benefit all beings, and beautiful words and embellishments are separated from gatherings of various thoughts. They speak and distinguish, focusing on the essential meaning to liberate beings. Regarding gatherings of form and thought, they speak and distinguish, focusing on essential wisdom to liberate them; regarding excessive words, they make them conform to the essential meaning! They proclaim the equality of form, guiding them to the correct teaching and liberating them! Based on gatherings of people, they distinguish and exhort, guiding them to the Dharma and liberating them! Even if they gather in the sixty-two wrong views, they speak and distinguish the essential meaning of emptiness to liberate them! If they gather in the delusion of all thoughts and conditions, they liberate them through signlessness! If they wander in the three realms, they liberate them through wishlessness! If they gather in the actions of desire, they liberate them from desire.』
空凈而度脫之！集在瞋恚，分別慈心而度脫之！會游愚行，解說緣起十二相連而度脫之！入于貪會，分別現說施度無極而度脫之！在犯禁眾，分別現說戒度無極而度脫之！在瞋恚眾，分別現說忍度無極而度脫之！在懈怠眾，分別解說進度無極而度脫之！在亂意眾，分別現說禪度無極而度脫之！在邪智眾，分別現說慧度無極而度脫之！在凡夫眾，分別現說聖諦之議而度脫之！在四倒眾，分別現說無常、苦、空、非身之法而度脫之！在於一切陰蓋之蔽、顛倒邪見迷惑之眾，分別解說無蓋脫門而度脫之！在塵勞眾，分別現說十方諸佛道品之法而度脫之！行是法已究竟具足，逮成佛道，所以名曰如來不失度脫。以能不失於解脫者則無瞋怒，究竟根原無有缺減，本末清涼游諸所趣，入于深妙所逮神智，而不可及甚難當矣！過於聲聞緣覺之乘，普能獨步于諸佛道。離穢無垢則無瑕疵，究竟清凈而莊嚴治，寂觀之業志有所說，而不可盡無量無邊，則于無為無所掛礙，修行平等等如虛空，善修三昧號離垢藏。皆悉照曜一切諸法，曉了總持，如來說法悉解脫想。一切所歸來親近者，普以暉曜多所開明，向于無為而崇滅度至重泥洹，究竟具足得其邊際，是為如來第十一不共諸佛之法。
「複次寶女！行菩薩道，以慧為尊慧為勢力，歸
【現代漢語翻譯】 現代漢語譯本：
對於那些執著于空性而不能解脫的人，要教導他們清凈的法門，使他們得以解脫！對於那些聚集在嗔恚中的人，要分別教導他們慈悲心，使他們得以解脫！對於那些沉溺於愚癡行為的人，要解釋十二因緣的相連，使他們得以解脫！對於那些陷入貪慾的人，要分別宣說佈施的無上功德，使他們得以解脫！對於那些犯戒的人，要分別宣說持戒的無上功德，使他們得以解脫！對於那些充滿嗔恚的人，要分別宣說忍辱的無上功德，使他們得以解脫！對於那些懈怠的人，要分別解釋精進的無上功德，使他們得以解脫！對於那些心意散亂的人，要分別宣說禪定的無上功德，使他們得以解脫！對於那些持有邪見的人，要分別宣說智慧的無上功德，使他們得以解脫！對於那些凡夫俗子，要分別宣說四聖諦的道理，使他們得以解脫！對於那些顛倒執著的人，要分別宣說無常、苦、空、非我的法理，使他們得以解脫！對於那些被五陰遮蔽、被顛倒邪見迷惑的人，要分別解釋無蓋的解脫之門，使他們得以解脫！對於那些被塵勞煩惱所困擾的人，要分別宣說十方諸佛的道品之法，使他們得以解脫！
修行這些法門后，就能究竟圓滿，成就佛道，所以稱為如來不失度脫。因為能夠不失解脫，就不會有嗔怒，究竟根源沒有缺失，從本到末都清涼自在，遊歷于各種境界，進入深奧微妙的智慧，這種智慧是難以企及的，非常難得！超越了聲聞和緣覺的境界，普遍能夠獨自走在諸佛的道路上。遠離污穢，沒有瑕疵，究竟清凈而莊嚴，寂靜觀察的功業，所說的道理，是無法窮盡的，無量無邊，在無為的境界中沒有任何掛礙，修行平等如同虛空，善修三昧，稱為離垢藏。能夠照耀一切諸法，明瞭總持，如來說法都帶有解脫的意念。一切前來親近的人，都用光明照耀，多加開導，趨向無為，崇尚滅度，達到至高的涅槃，究竟圓滿，得到其邊際，這就是如來第十一不共諸佛之法。
『再者，寶女！修行菩薩道，以智慧為尊，以智慧為力量，歸』 English version:
For those who are attached to emptiness and cannot be liberated, teach them the Dharma of purity so that they may be liberated! For those who are gathered in anger, teach them compassion separately so that they may be liberated! For those who are indulging in foolish actions, explain the twelve links of dependent origination so that they may be liberated! For those who are caught in greed, separately proclaim the immeasurable merit of giving so that they may be liberated! For those who violate precepts, separately proclaim the immeasurable merit of keeping precepts so that they may be liberated! For those who are full of anger, separately proclaim the immeasurable merit of patience so that they may be liberated! For those who are lazy, separately explain the immeasurable merit of diligence so that they may be liberated! For those whose minds are scattered, separately proclaim the immeasurable merit of meditation so that they may be liberated! For those who hold wrong views, separately proclaim the immeasurable merit of wisdom so that they may be liberated! For those who are ordinary people, separately proclaim the teachings of the Four Noble Truths so that they may be liberated! For those who are attached to inverted views, separately proclaim the Dharma of impermanence, suffering, emptiness, and non-self so that they may be liberated! For those who are obscured by the five aggregates, confused by inverted and wrong views, separately explain the gate of liberation without obscuration so that they may be liberated! For those who are troubled by worldly afflictions, separately proclaim the Dharma of the paths of the Buddhas of the ten directions so that they may be liberated!
Having practiced these Dharmas, one can ultimately achieve complete fulfillment and attain Buddhahood, therefore it is called the Tathagata's liberation without loss. Because one is able to not lose liberation, there will be no anger, the ultimate root will have no deficiency, from beginning to end one will be cool and at ease, traveling through all realms, entering into profound and subtle wisdom, which is difficult to attain and very rare! Surpassing the realms of Sravakas and Pratyekabuddhas, one can universally walk alone on the path of all Buddhas. Being free from defilement and without blemish, ultimately pure and adorned, the work of silent observation, the doctrines spoken, are inexhaustible, immeasurable and boundless, in the realm of non-action there is no attachment, practicing equality like space, cultivating samadhi well, it is called the treasury of freedom from defilement. It can illuminate all Dharmas, understand the Dharani, the Tathagata's teachings all carry the thought of liberation. All who come to approach, are illuminated with light, greatly enlightened, moving towards non-action, honoring extinction, reaching the supreme Nirvana, ultimately complete, attaining its boundary, this is the eleventh unique Dharma of the Tathagata, not shared with other Buddhas.
'Furthermore, Jewel Woman! Practicing the Bodhisattva path, one regards wisdom as supreme, wisdom as power, returning'
【English Translation】 For those who are attached to emptiness and cannot be liberated, teach them the Dharma of purity so that they may be liberated! For those who are gathered in anger, teach them compassion separately so that they may be liberated! For those who are indulging in foolish actions, explain the twelve links of dependent origination so that they may be liberated! For those who are caught in greed, separately proclaim the immeasurable merit of giving so that they may be liberated! For those who violate precepts, separately proclaim the immeasurable merit of keeping precepts so that they may be liberated! For those who are full of anger, separately proclaim the immeasurable merit of patience so that they may be liberated! For those who are lazy, separately explain the immeasurable merit of diligence so that they may be liberated! For those whose minds are scattered, separately proclaim the immeasurable merit of meditation so that they may be liberated! For those who hold wrong views, separately proclaim the immeasurable merit of wisdom so that they may be liberated! For those who are ordinary people, separately proclaim the teachings of the Four Noble Truths so that they may be liberated! For those who are attached to inverted views, separately proclaim the Dharma of impermanence, suffering, emptiness, and non-self so that they may be liberated! For those who are obscured by the five aggregates, confused by inverted and wrong views, separately explain the gate of liberation without obscuration so that they may be liberated! For those who are troubled by worldly afflictions, separately proclaim the Dharma of the paths of the Buddhas of the ten directions so that they may be liberated! Having practiced these Dharmas, one can ultimately achieve complete fulfillment and attain Buddhahood, therefore it is called the Tathagata's liberation without loss. Because one is able to not lose liberation, there will be no anger, the ultimate root will have no deficiency, from beginning to end one will be cool and at ease, traveling through all realms, entering into profound and subtle wisdom, which is difficult to attain and very rare! Surpassing the realms of Sravakas and Pratyekabuddhas, one can universally walk alone on the path of all Buddhas. Being free from defilement and without blemish, ultimately pure and adorned, the work of silent observation, the doctrines spoken, are inexhaustible, immeasurable and boundless, in the realm of non-action there is no attachment, practicing equality like space, cultivating samadhi well, it is called the treasury of freedom from defilement. It can illuminate all Dharmas, understand the Dharani, the Tathagata's teachings all carry the thought of liberation. All who come to approach, are illuminated with light, greatly enlightened, moving towards non-action, honoring extinction, reaching the supreme Nirvana, ultimately complete, attaining its boundary, this is the eleventh unique Dharma of the Tathagata, not shared with other Buddhas. 'Furthermore, Jewel Woman! Practicing the Bodhisattva path, one regards wisdom as supreme, wisdom as power, returning'
于要慧講論慧土，超越諸慧所歸趣者，嚴治聖道興顯所行，求于超異凈修神通成一切智，修行道意具足究竟，則得聖達至諸通慧。若有欲心知有欲心之所興發，若無慾心知無慾心之所興發；若有瞋恚心知瞋恚心之所興發，離瞋恚心知離恚心之所興發；若有愚癡心知愚癡心之所興發，離愚癡心知離愚癡心之所興發；若有塵勞心知塵勞心之所興發，離塵勞心知離塵勞心之所興發；若睡眠心知睡眠心之所興發，離睡眠心知離睡眠心之所興發；若合會心知合會心之所興發，離合會心知離合會心之所興發；若冀養心知冀養心之所興發，離冀養心知離冀養心之所興發；若貪他心知貪他心之所興發，離貪他心知離貪他心之所興發；若過上心知過上心之所興發，若無上心知無上心之所興發；若陰蓋心知陰蓋心之所興發，若無陰蓋心知無陰蓋心之所興發；若無決心知無決心之所興發，若有決心知有決心之所興發；若有噁心知有噁心之所興發，若有善德心知有善德心之所興發；若有罪心知有罪心之所興發，若離罪心知離罪心之所興發；若有漏心知有漏心之所興發，若無漏心知無漏心之所興發；若世俗心知世俗心之所興發，若度世心知度世心之所興發；若有著心知有著心之所興發，若無著心知無著心之所興發；若清凈心知清凈心之所興發；若
【現代漢語翻譯】 現代漢語譯本 關於要慧講論智慧的境界，超越所有智慧所歸向之處，嚴謹地治理聖道，使其興盛顯揚，追求超凡脫俗的清凈修行，成就神通和一切智慧，修行佛道，圓滿究竟，便能獲得聖人的通達和各種智慧。如果心中有慾望，要知道慾望是如何產生的；如果心中沒有慾望，要知道沒有慾望是如何產生的；如果心中有嗔恨，要知道嗔恨是如何產生的；如果心中沒有嗔恨，要知道沒有嗔恨是如何產生的；如果心中有愚癡，要知道愚癡是如何產生的；如果心中沒有愚癡，要知道沒有愚癡是如何產生的；如果心中有煩惱，要知道煩惱是如何產生的；如果心中沒有煩惱，要知道沒有煩惱是如何產生的；如果心中有昏睡，要知道昏睡是如何產生的；如果心中沒有昏睡，要知道沒有昏睡是如何產生的；如果心中有執著，要知道執著是如何產生的；如果心中沒有執著，要知道沒有執著是如何產生的；如果心中有期望被供養的心，要知道這種心是如何產生的；如果心中沒有期望被供養的心，要知道沒有這種心是如何產生的；如果心中有貪求他物的心，要知道這種心是如何產生的；如果心中沒有貪求他物的心，要知道沒有這種心是如何產生的；如果心中有超越的心，要知道這種心是如何產生的；如果心中有無上的心，要知道這種心是如何產生的；如果心中有陰蓋（五蓋，即貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）的心，要知道這種心是如何產生的；如果心中沒有陰蓋的心，要知道沒有這種心是如何產生的；如果心中沒有決心，要知道沒有決心是如何產生的；如果心中有決心，要知道有決心是如何產生的；如果心中有惡念，要知道惡念是如何產生的；如果心中有善德，要知道善德是如何產生的；如果心中有罪惡，要知道罪惡是如何產生的；如果心中沒有罪惡，要知道沒有罪惡是如何產生的；如果心中有煩惱，要知道煩惱是如何產生的；如果心中沒有煩惱，要知道沒有煩惱是如何產生的；如果心中有世俗的念頭，要知道世俗的念頭是如何產生的；如果心中有超脫世俗的念頭，要知道超脫世俗的念頭是如何產生的；如果心中有執著，要知道執著是如何產生的；如果心中沒有執著，要知道沒有執著是如何產生的；如果心中有清凈，要知道清凈是如何產生的；如果
【English Translation】 English version Regarding the discourse on wisdom (慧, huì) by Yao Hui, which transcends all that wisdom leads to, diligently governing the sacred path to make it flourish, seeking extraordinary purity in practice, achieving supernatural powers and all-knowing wisdom, cultivating the path of enlightenment to its ultimate completion, one attains the sage's understanding and various forms of wisdom. If there is desire in the mind, one should know how desire arises; if there is no desire in the mind, one should know how the absence of desire arises. If there is anger in the mind, one should know how anger arises; if there is no anger in the mind, one should know how the absence of anger arises. If there is ignorance in the mind, one should know how ignorance arises; if there is no ignorance in the mind, one should know how the absence of ignorance arises. If there are defilements in the mind, one should know how defilements arise; if there are no defilements in the mind, one should know how the absence of defilements arises. If there is drowsiness in the mind, one should know how drowsiness arises; if there is no drowsiness in the mind, one should know how the absence of drowsiness arises. If there is attachment in the mind, one should know how attachment arises; if there is no attachment in the mind, one should know how the absence of attachment arises. If there is a mind that expects to be supported, one should know how this mind arises; if there is no mind that expects to be supported, one should know how the absence of this mind arises. If there is a mind that covets others' possessions, one should know how this mind arises; if there is no mind that covets others' possessions, one should know how the absence of this mind arises. If there is a mind of superiority, one should know how this mind arises; if there is a mind of unsurpassedness, one should know how this mind arises. If there is a mind of hindrances (陰蓋, yīng gài, the five hindrances: desire, anger, drowsiness, restlessness, and doubt), one should know how this mind arises; if there is no mind of hindrances, one should know how the absence of this mind arises. If there is no determination in the mind, one should know how the absence of determination arises; if there is determination in the mind, one should know how determination arises. If there is evil in the mind, one should know how evil arises; if there is virtue in the mind, one should know how virtue arises. If there is sin in the mind, one should know how sin arises; if there is no sin in the mind, one should know how the absence of sin arises. If there are outflows (漏, lòu, mental defilements) in the mind, one should know how outflows arise; if there are no outflows in the mind, one should know how the absence of outflows arises. If there are worldly thoughts in the mind, one should know how worldly thoughts arise; if there are thoughts of transcending the world in the mind, one should know how thoughts of transcending the world arise. If there is attachment in the mind, one should know how attachment arises; if there is no attachment in the mind, one should know how the absence of attachment arises. If there is purity in the mind, one should know how purity arises; if
薄鮮心知薄鮮心之所興發；若眾憒心知眾憒心之所興發；若習更心知習更心之所興發，若無更心知無更心之所興發；若邊際心知邊際心之所興發，若無際心知無際心之所興發。取要言之，若慳貪心、佈施之心；若犯禁心、奉戒之心；若瞋恚心、忍辱之心；若懈怠心、精進之心；若亂意心、禪定之心；若邪智心、以正智慧度無極心；凡夫之心、聖賢之心；趣邪見心、趣正見心；聲聞乘心、緣覺乘心、若大乘心、若復曉了大道之心。
「又知苦諦所因而有，是為習諦，是苦盡諦斯為苦盡，向道者諦審知如有。已能曉了苦諦如有，則知本凈慧無所起，究竟本末無所習慧。而知苦諦審如所有，亦無所斷亦無有信令永都盡，曉了徑路一切普入，而以等御猶若虛空，無有吾我無所貪愛。又其處所本來悉凈，彼皆了此四諦之原，審從而有無所造證，開化眾生蠲除諦愿奉行明證。若為群黎講說經法，以所說法得真柔順，而不迷惑亂于緣起，棄捐一切眾邪異見，處入中正觀因緣法，則了諸法解報應緣，不在己土不在人土、不在壽土不在命土，亦復不在眾生之土。知彼無明而致斯行，知從所行而致有識，知從所識而致名色，知名色緣而致六入，知六入緣而致習更，知習更緣而致痛癢，知痛癢緣而致恩愛，知恩愛緣而致所受，知所受緣
【現代漢語翻譯】 現代漢語譯本：如果心是薄弱的，就知道這薄弱的心是如何產生的；如果心是混亂的，就知道這混亂的心是如何產生的；如果心是習慣性的，就知道這習慣性的心是如何產生的；如果心是沒有變化的，就知道這沒有變化的心是如何產生的；如果心是有限的，就知道這有限的心是如何產生的；如果心是無限的，就知道這無限的心是如何產生的。總而言之，如果是慳貪的心，就知道它是如何產生的；如果是佈施的心，就知道它是如何產生的；如果是犯戒的心，就知道它是如何產生的；如果是持戒的心，就知道它是如何產生的；如果是嗔恚的心，就知道它是如何產生的；如果是忍辱的心，就知道它是如何產生的；如果是懈怠的心，就知道它是如何產生的；如果是精進的心，就知道它是如何產生的；如果是散亂的心，就知道它是如何產生的；如果是禪定的心，就知道它是如何產生的；如果是邪見的心，就知道它是如何產生的；如果是以正智慧度脫一切的心，就知道它是如何產生的；如果是凡夫的心，就知道它是如何產生的；如果是聖賢的心，就知道它是如何產生的；如果是趨向邪見的心，就知道它是如何產生的；如果是趨向正見的心，就知道它是如何產生的；如果是聲聞乘（Sravaka-yana，小乘佛教）的心，就知道它是如何產生的；如果是緣覺乘（Pratyeka-buddha-yana，中乘佛教）的心，就知道它是如何產生的；如果是大乘（Mahayana，大乘佛教）的心，就知道它是如何產生的；如果是覺悟大道的心，就知道它是如何產生的。 又知道苦諦（Dukkha-satya，四聖諦之一，指人生是苦的真理）的產生是因為有因，這就是集諦（Samudaya-satya，四聖諦之一，指苦的根源是慾望的真理）；苦的止息就是滅諦（Nirodha-satya，四聖諦之一，指滅苦的真理），通向滅苦的道路就是道諦（Marga-satya，四聖諦之一，指滅苦的方法的真理），應當審慎地知道這些真理的存在。已經能夠了解苦諦的真實存在，就知道本來的清凈智慧是無所生起的，最終的本末是無所習得的智慧。並且知道苦諦的真實存在，既不需要斷除，也不需要相信它會永遠消失，瞭解這條道路，一切普遍進入，並且以平等的心來駕馭，就像虛空一樣，沒有自我，沒有貪愛。而且，它所處的本來就是清凈的，他們都瞭解這四諦的根源，審慎地知道它的存在，而沒有造作的證據，開化眾生，消除對真理的願望，奉行明確的證據。如果為大眾講說經法，以所說的法獲得真正的柔順，而不迷惑于緣起（Pratītyasamutpāda，佛教的核心教義，指一切事物都是相互依存的），拋棄一切邪見，進入中正的因緣法，就瞭解諸法的因果報應，不在自己的國土，不在他人的國土，不在壽命的國土，不在命運的國土，也不在眾生的國土。知道因為無明（Avidya，佛教中指對真理的無知）而導致行為，知道從行為而導致意識，知道從意識而導致名色（Namarupa，佛教中指精神和物質），知道名色緣而導致六入（Sadayatana，佛教中指六根），知道六入緣而導致習更，知道習更緣而導致痛癢，知道痛癢緣而導致恩愛，知道恩愛緣而導致所受，知道所受緣
【English Translation】 English version: If the mind is weak, one knows how this weak mind arises; if the mind is confused, one knows how this confused mind arises; if the mind is habitual, one knows how this habitual mind arises; if the mind is unchanging, one knows how this unchanging mind arises; if the mind is limited, one knows how this limited mind arises; if the mind is limitless, one knows how this limitless mind arises. In short, if it is a miserly mind, one knows how it arises; if it is a giving mind, one knows how it arises; if it is a mind that breaks precepts, one knows how it arises; if it is a mind that upholds precepts, one knows how it arises; if it is an angry mind, one knows how it arises; if it is a patient mind, one knows how it arises; if it is a lazy mind, one knows how it arises; if it is a diligent mind, one knows how it arises; if it is a distracted mind, one knows how it arises; if it is a meditative mind, one knows how it arises; if it is a mind of wrong views, one knows how it arises; if it is a mind that uses right wisdom to liberate all, one knows how it arises; if it is the mind of an ordinary person, one knows how it arises; if it is the mind of a sage, one knows how it arises; if it is a mind that inclines towards wrong views, one knows how it arises; if it is a mind that inclines towards right views, one knows how it arises; if it is the mind of a Sravaka-yana (Hinayana Buddhism), one knows how it arises; if it is the mind of a Pratyeka-buddha-yana (Madhyamayana Buddhism), one knows how it arises; if it is the mind of a Mahayana (Mahayana Buddhism), one knows how it arises; if it is the mind that understands the great path, one knows how it arises. Furthermore, one knows that the arising of the Dukkha-satya (the truth of suffering, one of the Four Noble Truths) is due to a cause, which is the Samudaya-satya (the truth of the origin of suffering, one of the Four Noble Truths); the cessation of suffering is the Nirodha-satya (the truth of the cessation of suffering, one of the Four Noble Truths), and the path leading to the cessation of suffering is the Marga-satya (the truth of the path to the cessation of suffering, one of the Four Noble Truths), and one should carefully know the existence of these truths. Having understood the true existence of the Dukkha-satya, one knows that the original pure wisdom does not arise, and the ultimate beginning and end is wisdom that is not learned. And knowing the true existence of the Dukkha-satya, one neither needs to cut it off nor believe that it will disappear forever, understanding this path, everything universally enters, and one governs with an equal mind, like the void, without self, without attachment. Moreover, the place where it is originally is pure, and they all understand the origin of these Four Noble Truths, carefully knowing its existence, without fabricated evidence, enlightening sentient beings, eliminating the desire for truth, and practicing clear evidence. If one speaks the Dharma to the masses, one obtains true gentleness from what is spoken, and is not confused by dependent origination (Pratītyasamutpāda, the core doctrine of Buddhism, referring to the interdependence of all things), abandoning all wrong views, entering the middle way of the law of dependent origination, then one understands the karmic retribution of all dharmas, not in one's own land, not in the land of others, not in the land of lifespan, not in the land of destiny, nor in the land of sentient beings. Knowing that ignorance (Avidya, in Buddhism, refers to ignorance of the truth) leads to action, knowing that from action comes consciousness, knowing that from consciousness comes name and form (Namarupa, in Buddhism, refers to mind and matter), knowing that name and form leads to the six sense bases (Sadayatana, in Buddhism, refers to the six senses), knowing that the six sense bases lead to habituation, knowing that habituation leads to pain and pleasure, knowing that pain and pleasure leads to love and attachment, knowing that love and attachment leads to what is received, knowing that what is received leads to
而致所有，知所有緣而致於生，知所生緣而致老死啼泣哀慼勤苦之患。如是因緣致大陰體，悉曉了空無明已盡。行識名色六入所更，痛愛受有生老病死啼泣哀慼，大陰之身便永盡矣！
「彼造斯觀其無明緣，非己身緣亦非人緣，無壽無命無眾生緣。設使無我、無人、無命、無眾生者，斯則為空。已知空者不計有常亦無斷滅，不計無常，況斷滅者？則於過去而無所生亦無所起。設於過去而無所生無所起者，則於三世而無所著。已於三世無所著者，悉無所獲則無所有為自然矣！已無所有自然寂者，便則越度去來之路，已能越度去來路者則第一議，以第一議則曰正真。
「已為正真彼佛真辭，已佛真辭則無所諍，已無所諍則寂志法，已寂志法自然若空。從斯慧行而曉了之，從習不順則習無明，以習無明便致行、識、名色、六入、習更、痛愛、受、有、生老病死啼泣哀慼集大陰苦，身惱之患亦不蠲除，所倚諸見悉究暢知，因緣報應而合會成。已能分別無我無人、無壽無命，諸法自然不受邊際，亦不不受亦無所得。不得際者則無根源，已無根源則睹中正。假使不得諸法根源，于彼何緣當有中正？其中正者為何等類？彼以超度無限正法，則離彼此中間之法，便能講說無量中正經典之要，以能奉行如是法者，究竟具足逮
【現代漢語翻譯】 現代漢語譯本：因此，瞭解一切事物都是因緣和合而生，瞭解因生而有老、死、哭泣、悲傷、憂愁和痛苦。如此因緣導致了巨大的色身（大陰體），完全明白空性，無明已經斷盡。行、識、名色、六入所經歷的，以及苦、愛、受、有、生、老、病、死、哭泣、悲傷，巨大的色身便永遠消亡了！ 他這樣觀察，知道無明是因緣所生，不是自身的原因，也不是他人的原因，沒有壽命，沒有生命，沒有眾生的原因。假設沒有我、沒有人、沒有生命、沒有眾生，那麼這就是空。已經知道空的人，不會執著于常有，也不會執著于斷滅，不會執著于無常，更何況是斷滅呢？那麼對於過去，就沒有產生，也沒有興起。假設對於過去沒有產生，沒有興起，那麼對於三世（過去、現在、未來）就沒有執著。已經對於三世沒有執著的人，就沒有任何獲得，那麼就沒有任何作為，自然寂靜了！已經沒有任何作為，自然寂靜的人，就超越了來去的道路，已經能夠超越來去道路的人，就是第一義諦，以第一義諦來說，就是正真。 已經達到正真，那就是佛的真實教誨，已經領悟佛的真實教誨，就不會有爭論，沒有爭論，就是寂靜的法則，寂靜的法則自然如同虛空。從這種智慧的修行中去了解它，從不順應習性，就會習染無明，因為習染無明，就會導致行、識、名色、六入、習更、苦、愛、受、有、生、老、病、死、哭泣、悲傷，聚集巨大的色身痛苦，身體的煩惱也無法消除，所依賴的各種見解都徹底明白，因緣報應都聚合在一起。已經能夠分別沒有我、沒有人、沒有壽命、沒有生命，一切法自然不受邊際的限制，也不說不受限制，也沒有任何獲得。沒有邊際限制，就沒有根源，沒有根源，就能看到中正之道。假設不能得到諸法的根源，那麼又怎麼會有中正之道呢？這個中正之道又是什麼樣的呢？他以超越無限的正法，就離開了彼此中間的法，就能講說無量中正經典的要義，能夠奉行這樣法的人，最終具足成就。
【English Translation】 English version: Therefore, understanding that all things arise from conditions, and understanding that from birth come old age, death, weeping, sorrow, distress, and suffering. Such conditions lead to the great physical body (Mahābhūta), fully understanding emptiness, and ignorance is extinguished. The experiences of actions, consciousness, name and form, the six sense bases, as well as suffering, love, feeling, existence, birth, old age, sickness, death, weeping, and sorrow, the great physical body will then be forever extinguished! He observes in this way, knowing that ignorance arises from conditions, not from one's own cause, nor from another's cause, without lifespan, without life, without the cause of sentient beings. If there is no self, no person, no life, no sentient being, then this is emptiness. One who has understood emptiness does not cling to permanence, nor to annihilation, does not cling to impermanence, let alone annihilation? Then, regarding the past, there is no arising, nor any origination. If there is no arising, no origination regarding the past, then there is no attachment to the three times (past, present, future). One who has no attachment to the three times has no attainment, and thus there is no action, naturally tranquil! One who has no action and is naturally tranquil has transcended the path of coming and going, and one who has transcended the path of coming and going is the ultimate truth, and in terms of the ultimate truth, it is called the true and correct. Having attained the true and correct, that is the true teaching of the Buddha, having understood the true teaching of the Buddha, there will be no disputes, without disputes, there is the law of tranquility, the law of tranquility is naturally like space. From this practice of wisdom, understand it, from not conforming to habits, one will be stained by ignorance, because of being stained by ignorance, it will lead to actions, consciousness, name and form, the six sense bases, habitual experiences, suffering, love, feeling, existence, birth, old age, sickness, death, weeping, and sorrow, accumulating the great suffering of the physical body, the afflictions of the body cannot be eliminated, all the views relied upon are thoroughly understood, the karmic retribution of conditions all come together. Having been able to distinguish that there is no self, no person, no lifespan, no life, all dharmas are naturally not limited by boundaries, nor are they said to be unlimited, nor is there any attainment. Without boundary limitations, there is no root, without a root, one can see the middle path. If one cannot obtain the root of all dharmas, then how can there be a middle path? What kind of thing is this middle path? He, by transcending the infinite true dharma, has left the dharma between this and that, and can expound the essence of the immeasurable middle path scriptures, and one who can practice such a dharma will ultimately achieve complete attainment.
成佛道，是故名曰如來至真。
「終不違損度知見慧，設能不違度知見慧，以度知見慧尋能遵修力進三昧，曉了無量自在總持，而以等御無限中正之法界也。如虛空無有想念，便則講說無形業慧，分別報應無所忘失，演暢平等去來今事。而目睹察一切眾生諸根所趣，說其精進慧之所解，分別決了無央數身不可計形，嗟詠解說世間之行，而善建立講無盡事，宣佈顯現無量之信，若干種信又分別說，一切方面諸內分部，悉能周達決無限難，諸所游步說進退慧，演無思議諸法之門，宣示一切禪定脫門、三昧正受。塵勞之慾瞋恚之結，構諸黎庶終始所趣，善惡中間而悉曉了，過去無數無陰蓋慧，普現無量若干之變，往古世事而皆念之。
「又鹹觀察靡所不睹，而悉曉了宣佈無量、無蓋，天眼徹視而悉說之，一切諸礙悉無有餘，已能解脫除諸礙慧，一切漏盡及為慧耳！設無所有已為慧者，講無畏慧皆無差特，平等如稱不斷佛事。講說大哀勢力之慧，隨人本行而嘆說法，讚揚諸法無有處所，開化眾生則轉法輪，無有懈怠差特之慧，宣佈深奧若干殊異，超玄無底至化彌弘，智慧之力而為感動，一切聲聞、緣覺之乘所不能及，是為如來十二不共諸佛之法。
「複次寶女！行菩薩道，興造聖業不求名號，則以己身興智
【現代漢語翻譯】 現代漢語譯本：成就佛道，因此被稱為如來至真（Tathāgata Satya，如來真實）。 『最終不會違背、損害度知見慧（prajñā，智慧），即使能夠不違背度知見慧，也以度知見慧來尋求並能遵循修行，努力精進三昧（samādhi，禪定），明瞭無量自在總持（dhāraṇī，總持），從而以平等駕馭無限中正的法界（dharma-dhātu，法界）。如同虛空沒有想念，便能講說無形業慧（karma-prajñā，業的智慧），分別報應而不會遺忘，闡述平等過去、現在、未來的事情。並且親眼觀察一切眾生諸根（indriya，根）所趨向，說他們精進智慧所理解的，分別決斷無數身形，讚歎解說世間的行為，善於建立講述無盡的事情，宣佈顯現無量的信心，若干種信心又分別解說，一切方面諸內部分部，都能周全通達，解決無限的困難，所遊歷之處講述進退的智慧，闡述不可思議的諸法之門，宣示一切禪定解脫之門、三昧正受（samāpatti，正受）。塵世的慾望、嗔恚的煩惱，構成眾生始終所趨向的，善惡之間都完全明瞭，過去無數沒有陰蓋的智慧，普遍顯現無量若干的變化，往昔世事都能夠憶念。 『又普遍觀察沒有看不到的，並且完全明瞭，宣佈無量、無蓋，天眼（divyacakṣus，天眼）徹視而完全講述，一切障礙都完全沒有剩餘，已經能夠解脫，去除一切障礙的智慧，一切煩惱都已斷盡，並且成為智慧的耳朵！即使沒有所有，已經成為智慧的人，講述無畏的智慧都沒有差別，平等如秤，不斷佛事。講述大悲勢力的智慧，隨順人們的本性而讚歎說法，讚揚諸法沒有處所，開化眾生則轉法輪（dharma-cakra，法輪），沒有懈怠差別的智慧，宣佈深奧若干殊異，超越玄妙無底，達到教化廣博，智慧的力量而為感動，一切聲聞（śrāvaka，聲聞）、緣覺（pratyekabuddha，緣覺）的乘（yāna，乘）所不能及，這是如來十二不共諸佛之法。 『再次，寶女！行菩薩道（bodhisattva-yāna，菩薩道），興建聖業不求名號，就以自身興起智慧』
【English Translation】 English version: Having achieved the path of Buddhahood, therefore, is named Tathāgata Satya (the Truth of the Tathāgata). 'Ultimately, they do not violate or harm the prajñā (wisdom) of understanding and insight. Even if they could avoid violating the prajñā of understanding and insight, they would use this prajñā to seek and follow the practice, diligently advancing in samādhi (meditation), understanding the immeasurable, self-mastering dhāraṇī (total retention), and thereby equally governing the boundless and impartial dharma-dhātu (realm of dharma). Like the void, which has no thoughts, they can expound on the formless karma-prajñā (wisdom of action), distinguishing karmic retribution without forgetting, and elucidating the equal past, present, and future. They also directly observe the inclinations of all beings' indriya (faculties), speaking of what their diligent wisdom understands, discerning countless forms, praising and explaining worldly actions, skillfully establishing and speaking of endless matters, announcing and revealing immeasurable faith, and separately explaining various kinds of faith. They are able to thoroughly understand all aspects and internal divisions, resolving infinite difficulties. Wherever they travel, they speak of the wisdom of progress and retreat, expounding on the inconceivable gates of dharma, proclaiming all the gates of meditative liberation, and samāpatti (correct absorption). They fully understand the worldly desires and the afflictions of anger, which constitute the beginning and end of beings' inclinations, and the distinctions between good and evil. They possess the wisdom of countless past lives without any obscurations, universally manifesting immeasurable variations, and remembering all past events. 'Furthermore, they universally observe without anything unseen, and they fully understand, announcing the immeasurable and unobstructed. With divyacakṣus (divine eye), they see through everything and fully explain it. All obstacles are completely removed, having already achieved liberation and removed the wisdom of all obstacles. All outflows are exhausted, and they have become the ears of wisdom! Even if they have nothing, having become beings of wisdom, their fearless wisdom is without any difference, equal like a scale, and they continue the work of the Buddha. They speak of the wisdom of great compassion and power, praising the dharma according to people's inherent nature, extolling the dharma without any fixed place, and turning the dharma-cakra (wheel of dharma) to enlighten beings. They possess the wisdom of no laziness or difference, announcing the profound and various distinctions, transcending the mysterious and bottomless, reaching the vastness of transformation. The power of their wisdom is moving, beyond the reach of all śrāvaka (hearers) and pratyekabuddha (solitary realizers). These are the twelve unique qualities of the Tathāgata, not shared with other Buddhas. 'Moreover, O Jewel Woman! Those who practice the bodhisattva-yāna (path of the bodhisattva), engaging in sacred work without seeking fame, use their own bodies to generate wisdom.'
慧業，不復設造一切身穢諛諂欺詐，無兇害行無慳貪行，常修梵行，身精進事則順道行，不為身患不逼他人，依度無極行大悲哀，常為眾生身所遵修。若茲具足，彼以斯法奉行如是，逮成佛道，斯謂如來身所行事德慧自在。以身解了一切慧明，等自在已睹一切形，悉能示現諸色三昧，曉了普入總持之要。如來現已無數之形，若干種像顏容之類，一切天、龍、鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩休勒、釋梵四王、梵志、君子、長者、居士、農夫、工、師、細民、比丘、比丘尼、清信士、清信女。
「又無數人不可稱計，百千之眾悉來會坐，佛現無量威儀禮節，顏貌形像而為最尊、為長為上、為極大人為無量正，而為眾會講說經法，勸化發遣多所誘進，中間沒身忽然不現，眾人因解。是故大會各各相合，共坐說議眾人歡喜，所演智慧寂然經行，若有睹者不以為厭，若所說者益用踴躍，心逮悅豫不復歡喜，一切欲樂境界財業，設沒不現靡不渴仰，欲得奉覲聽說經典，設有睹者，貪慾之著恩愛之見，聞所說法好樂聽受，因斯報應至於無漏，身口心定而無瑕疵，獲斯行業，是為如來十三不共諸佛之法。
「複次寶女！行菩薩道，造聖慧業不求名聞，彼口所說惟興慧事，不為一切瑕惡諛諂、佞邪所迷，所言至
【現代漢語翻譯】 現代漢語譯本：智慧的修行，不再造作一切身體的污穢、諂媚、欺詐，沒有兇殘的行徑，沒有慳吝貪婪的行徑，常常修習清凈的梵行，身體精進的事業就順應正道而行，不因身體的疾病而逼迫他人，依據無極的尺度施行大悲憫，常常為眾生的身體所遵從修習。如果這些都具備，他們以這樣的法奉行，就能證得佛道，這稱為如來身體所行的功德智慧自在。以身體瞭解一切智慧光明，等同自在後見到一切形相，都能示現各種三昧，明瞭普遍進入總持（dharani）的要義。如來已經示現無數的形體，各種各樣的容貌和種類，一切天（deva）、龍（naga）、鬼神（yaksha）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuda）、緊那羅（kinnara）、摩睺羅伽（mahoraga）、釋梵四王（the four heavenly kings of Sakra and Brahma）、婆羅門（brahmana）、君子、長者、居士、農夫、工匠、老師、平民、比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika）。 又有無數人不可計數，成百上千的大眾都來集會而坐，佛陀示現無量的威儀禮節，容貌形像最為尊貴、最為年長、最為至上、最為偉大、最為無量正等，為大眾講說經法，勸化開導，多方誘導前進，中間隱沒身體忽然不現，眾人因此而解悟。因此，大會上的人們各自相合，共同坐著討論，眾人歡喜，所演說的智慧寂靜地執行，如果有見到的人不會感到厭倦，所說的話語更加令人踴躍，心中獲得喜悅不再貪戀，一切慾望快樂的境界和財富事業，即使消失不見也不會不渴望，想要奉見佛陀聽聞經典，如果有見到的人，貪慾的執著和恩愛的見解，聽到所說的法都喜歡聽受，因此而得到報應，達到無漏的境界，身口意堅定而沒有瑕疵，獲得這樣的行業，這就是如來十三種不共諸佛的法。 再說，寶女！行菩薩道，造就聖潔的智慧事業，不求名聲，他們口中所說只是爲了興起智慧的事業，不被一切瑕疵、邪惡、諂媚、奸佞所迷惑，所說的話語至誠。
【English Translation】 English version: The practice of wisdom, no longer creating all the defilements of the body, flattery, and deceit, having no violent actions, no miserly or greedy actions, constantly cultivating pure conduct, the affairs of bodily diligence then follow the right path, not forcing others due to bodily ailments, practicing great compassion according to the immeasurable standard, and constantly being followed and practiced by the bodies of sentient beings. If these are all possessed, they will practice according to this Dharma and attain Buddhahood, which is called the meritorious wisdom and freedom of action of the Tathagata's body. Understanding all wisdom and light with the body, after being equal and free, seeing all forms, being able to manifest various samadhis, understanding the essence of universally entering the dharani. The Tathagata has already manifested countless forms, various appearances and kinds, all devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, the four heavenly kings of Sakra and Brahma, brahmanas, gentlemen, elders, laymen, farmers, craftsmen, teachers, commoners, bhiksus, bhiksunis, upasakas, and upasikas. Moreover, there are countless people, hundreds and thousands of assemblies, all coming to gather and sit. The Buddha manifests immeasurable dignified manners and rituals, with the most noble, most senior, most supreme, most great, and most immeasurable righteous appearance, speaking the Dharma for the assembly, exhorting and guiding, inducing progress in many ways. In the middle, the body disappears suddenly, and the people therefore understand. Therefore, the people in the assembly gather together, sitting and discussing, the people are joyful, the wisdom that is spoken operates silently, if there are those who see it, they will not feel weary, the words spoken will make them more enthusiastic, their hearts will be joyful and no longer greedy, all desires for pleasure and wealth, even if they disappear, they will not stop longing, wanting to see the Buddha and hear the scriptures. If there are those who see, the attachment of greed and the view of love, hearing the Dharma that is spoken, they will like to listen and receive, and therefore receive retribution, reaching the state of no outflows, the body, speech, and mind are firm and without flaws, obtaining such conduct, this is the Tathagata's thirteen unique Dharmas that are not shared with other Buddhas. Furthermore, O Jewel Maiden! Practicing the Bodhisattva path, creating sacred wisdom deeds, not seeking fame, what they say is only for the purpose of raising the affairs of wisdom, not being deluded by all flaws, evils, flattery, and treachery, what they say is sincere.
誠而不兩舌，亦無粗辭，而不讒人言辭柔潤，不為獷說言輒說法。其口所宣，不令己身及與他人心懷惱熱；口之所說如佛教法議歸於善；口之所說言辭則可眾生之心，無所中傷其慧安詳，言辭具足不遵脩名。以此行法究竟具足，逮成佛道，斯謂如來口言等慧智德自在。彼則以此口言等慧智德自在，善修寶事三昧之定，得達三品曉了總持，如來所入以一口辭、以一法言普入一切，宣暢諸音，等悅一切眾會之心。如來一切所演音聲，則合於議不違法理，至誠柔順觀因緣法，除諸瑕穢而離愛慾，寂定游已，必當獲致至誠之報乃至滅度，是為如來十四不共諸佛之法。
「複次寶女！行菩薩道，假使常修造智慧業，不慕名色，以心思念聖慧所興，則令眾生離於瑕惡所著邪佞，無明瞋恚倒見之事。遵修正見而行慈悲，等心黎庶不捨道意，遵奉慧已究竟具足，不為自大亦無慢恣，行是法已逮成佛道，斯謂如來心之所念，精修聖慧志所暢達，心等慧事聖明自在。彼已達已，一切慧心等聖自在，善修現在諸佛目前顯立三昧，所念清凈曉了鮮潔之總持也。如來一心普知一切眾生心念，已心等故則能普等一切黎庶，勸助平夷心等一切，則能等已所可勸助，心猶若幻本性清凈，一切諸心自然如空。道法等御一切眾生身口心行，以眾生法等
【現代漢語翻譯】 現代漢語譯本：
真誠而不說兩面話，也沒有粗暴的言辭，不誹謗他人，言辭柔和溫潤，不隨意亂說，所說的話都符合佛法。他口中所說，不使自己和他人心生煩惱；口中所說的話，如佛陀教誨，歸於善；口中所說的話，能使眾生心悅誠服，不傷害他們的智慧，安詳平和，言辭完備，不追求虛名。通過這樣的修行，最終圓滿，成就佛道，這就是如來口語所具有的智慧和功德自在。他憑藉這種口語的智慧和功德自在，善於修習寶事三昧的禪定，達到三品，通曉總持。如來所入的境界，能以一句話、一個法言，普遍進入一切，宣揚各種聲音，使一切大眾心生歡喜。如來所發出的所有聲音，都符合正義，不違背法理，至誠柔順，觀察因緣法，去除各種瑕疵和愛慾，在寂靜中游歷，必定獲得至誠的果報，乃至最終涅槃，這就是如來十四種不共諸佛的功德。
『再者，寶女！修行菩薩道，即使經常修習智慧之業，不貪圖名利，以心思念聖慧所興起，就能使眾生遠離瑕疵和邪惡的執著，以及無明、嗔恚、顛倒見解。遵循正見而行慈悲，平等對待百姓，不捨棄道心，遵循智慧，最終圓滿，不自大也不放縱，通過這樣的修行，成就佛道，這就是如來心中所想，精修聖慧，意志所暢達，心與智慧等同，聖明自在。他已經達到這種境界，一切智慧之心都等同於聖明自在，善於修習現在諸佛面前顯現的三昧，所念清凈，通曉鮮明的總持。如來一心普遍知曉一切眾生的心念，因為心平等，所以能夠普遍平等對待一切百姓，勸導幫助他們心平氣和，能夠平等地勸導幫助他們，心就像幻象，本性清凈，一切心自然如虛空。道法平等地駕馭一切眾生的身口意行為，以眾生法平等。' English version:
Being sincere and not double-tongued, nor having harsh words, not slandering others, with gentle and soft speech, not speaking randomly, but speaking in accordance with the Dharma. What he speaks does not cause himself or others to feel vexation; what he speaks is like the Buddha's teachings, leading to goodness; what he speaks can make sentient beings willingly accept, not harming their wisdom, peaceful and calm, with complete speech, not seeking empty fame. Through such practice, he ultimately achieves perfection and attains Buddhahood, this is what is meant by the Tathagata's eloquence, wisdom, and virtuous freedom. With this eloquence, wisdom, and virtuous freedom, he is skilled in practicing the samadhi of precious matters, reaching the three levels, understanding the Dharani. The realm entered by the Tathagata, with one word, one Dharma teaching, can universally enter everything, proclaiming various sounds, making all the assembly joyful. All the sounds emitted by the Tathagata are in accordance with righteousness, not violating the Dharma, sincere and gentle, observing the law of cause and effect, removing all flaws and desires, wandering in tranquility, he will surely obtain the reward of sincerity, even to final Nirvana, this is the Tathagata's fourteen unique qualities not shared by other Buddhas.
'Furthermore, Jewel Maiden! Practicing the Bodhisattva path, even if one constantly cultivates the work of wisdom, not coveting fame and fortune, contemplating with the mind the arising of sacred wisdom, one can enable sentient beings to be free from flaws and evil attachments, as well as ignorance, anger, and inverted views. Following right view and practicing compassion, treating all people equally, not abandoning the aspiration for the path, following wisdom, ultimately achieving perfection, not being arrogant or indulgent, through such practice, one attains Buddhahood, this is what the Tathagata thinks in his heart, diligently cultivating sacred wisdom, the will is unobstructed, the mind is equal to wisdom, sacred and free. He has already reached this state, all wisdom minds are equal to sacred freedom, skilled in practicing the samadhi manifested before the present Buddhas, the thoughts are pure, understanding the clear Dharani. The Tathagata's one mind universally knows the thoughts of all sentient beings, because the mind is equal, he can universally treat all people equally, advising and helping them to be peaceful, able to equally advise and help them, the mind is like an illusion, its nature is pure, all minds are naturally like emptiness. The Dharma equally governs the actions of body, speech, and mind of all sentient beings, with the Dharma of sentient beings being equal.'
【English Translation】 English version:
Being sincere and not double-tongued, nor having harsh words, not slandering others, with gentle and soft speech, not speaking randomly, but speaking in accordance with the Dharma. What he speaks does not cause himself or others to feel vexation; what he speaks is like the Buddha's teachings, leading to goodness; what he speaks can make sentient beings willingly accept, not harming their wisdom, peaceful and calm, with complete speech, not seeking empty fame. Through such practice, he ultimately achieves perfection and attains Buddhahood, this is what is meant by the Tathagata's eloquence, wisdom, and virtuous freedom. With this eloquence, wisdom, and virtuous freedom, he is skilled in practicing the samadhi of precious matters, reaching the three levels, understanding the Dharani. The realm entered by the Tathagata, with one word, one Dharma teaching, can universally enter everything, proclaiming various sounds, making all the assembly joyful. All the sounds emitted by the Tathagata are in accordance with righteousness, not violating the Dharma, sincere and gentle, observing the law of cause and effect, removing all flaws and desires, wandering in tranquility, he will surely obtain the reward of sincerity, even to final Nirvana, this is the Tathagata's fourteen unique qualities not shared by other Buddhas.
'Furthermore, Jewel Maiden! Practicing the Bodhisattva path, even if one constantly cultivates the work of wisdom, not coveting fame and fortune, contemplating with the mind the arising of sacred wisdom, one can enable sentient beings to be free from flaws and evil attachments, as well as ignorance, anger, and inverted views. Following right view and practicing compassion, treating all people equally, not abandoning the aspiration for the path, following wisdom, ultimately achieving perfection, not being arrogant or indulgent, through such practice, one attains Buddhahood, this is what the Tathagata thinks in his heart, diligently cultivating sacred wisdom, the will is unobstructed, the mind is equal to wisdom, sacred and free. He has already reached this state, all wisdom minds are equal to sacred freedom, skilled in practicing the samadhi manifested before the present Buddhas, the thoughts are pure, understanding the clear Dharani. The Tathagata's one mind universally knows the thoughts of all sentient beings, because the mind is equal, he can universally treat all people equally, advising and helping them to be peaceful, able to equally advise and help them, the mind is like an illusion, its nature is pure, all minds are naturally like emptiness. The Dharma equally governs the actions of body, speech, and mind of all sentient beings, with the Dharma of sentient beings being equal.'
入己身，所修道法一切諸身猶若現影，若能以慧等御諸身，一切眾生入於己身。以能等御一切諸身入己身者，發意之頃令眾生身化立佛身。斯所建立無能毀者，亦無能動無能轉移天上世間，諸天人民、諸魔、梵志、沙門、梵天無能進退，是為如來十五不共諸佛之法。
「複次寶女！行菩薩道，聞諸過去如來至真無掛礙慧，斯諸等正覺悉普周遍一切世界，無所掛礙無有陰蓋，身所行業威儀法式而悉篤信。一切世界音聲本寂，靡不得入無量無盡不可思議諸佛音聲，分別演說無量法門。斯諸過去如來言辭則無有二，十方國土諸佛正覺及眾正典，普諸黎庶，一切菩薩亦復如之。達諸聲聞、緣一覺眾、一切諸人因緣罪福，所可念行，則復篤信過去如來心之所行，光明之曜清凈無量無有陰蓋。信斯過去諸如來者，不懷狐疑亦無猶豫，不恐不懼亦無畏難。諸佛境界不可思議，曉了眾生如是比像，悉樂諸法因勸助之，以行此法究竟具足，逮成佛道，斯名如來過去無量無損智慧所現自在。
「彼以過去自在智慧，則復善修于勇猛伏三昧之定，分別曉了威曜總持，而知過去諸如來眾，各各異名壽命之限，于其中間無邊之慧，欲求根源悉能盡極，過去菩薩聲聞緣覺亦復如是。眾生群萌所可造行，人所修業善惡禍福，有如過去一切
【現代漢語翻譯】 現代漢語譯本：進入自身，所修行的道法使得一切身體都如同顯現的影子。如果能以智慧平等駕馭這些身體，一切眾生都能進入自身。能夠平等駕馭一切身體進入自身的人，在發願的瞬間就能使眾生的身體化為佛身。這種建立是無法被摧毀的，也無法被動搖或轉移，無論是天上世間，諸天人民、諸魔、梵志（婆羅門修行者）、沙門（佛教修行者）、梵天都無法使其進退。這就是如來十五種不共諸佛的法。 再者，寶女！修行菩薩道，聽聞過去諸如來至真無礙的智慧，這些等正覺（佛的覺悟）普遍周遍一切世界，沒有障礙，沒有陰蓋。對於他們身體所行的威儀法式都深信不疑。一切世界的音聲本性寂靜，都能融入無量無盡不可思議的諸佛音聲，分別演說無量法門。這些過去如來的言辭沒有二致，十方國土諸佛正覺以及所有正典，普遍教化民眾，一切菩薩也都是如此。通達諸聲聞（聽聞佛法而悟道者）、緣覺（獨自悟道者）眾、一切眾生因緣罪福，所思所行，都深信過去如來心之所行，光明照耀清凈無量，沒有陰蓋。相信這些過去如來的人，不會心懷狐疑，也不會猶豫，不恐不懼，也沒有畏難。諸佛的境界不可思議，明瞭眾生如此的形象，都樂於諸法，並勸助他們修行，以行此法最終圓滿，成就佛道。這被稱為如來過去無量無損智慧所展現的自在。 他們以過去的自在智慧，又善於修習勇猛伏三昧的禪定，分別明瞭威曜總持，從而知道過去諸如來眾，各自不同的名號和壽命的期限，在其中間無邊的智慧，想要追溯根源都能徹底瞭解。過去的菩薩、聲聞、緣覺也都是如此。眾生所造作的行為，人們所修習的善惡禍福，都如同過去一切。
【English Translation】 English version: Entering into oneself, the Dharma practices cultivated cause all bodies to appear like shadows. If one can equally govern these bodies with wisdom, all sentient beings can enter into oneself. One who can equally govern all bodies entering into oneself, in the moment of making a vow, can transform the bodies of sentient beings into Buddha bodies. This establishment cannot be destroyed, nor can it be shaken or moved, whether in the heavens or the world, the heavenly beings, people, demons, Brahmins (Brahmin practitioners), Shramanas (Buddhist practitioners), or Brahma, none can cause it to advance or retreat. This is the Tathagata's fifteen unique Dharmas of all Buddhas. Furthermore, Jewel Daughter! Practicing the Bodhisattva path, hearing the past Tathagatas' true and unobstructed wisdom, these Samyak-sambuddhas (Buddha's enlightenment) universally pervade all worlds, without obstruction, without obscuration. They have deep faith in the conduct and demeanor of their bodies. The nature of all sounds in the world is stillness, and they can all merge into the immeasurable, endless, and inconceivable sounds of the Buddhas, separately expounding immeasurable Dharma gates. These past Tathagatas' words are not different, the Samyak-sambuddhas of the ten directions and all the sacred texts, universally teach the people, and all Bodhisattvas are also like this. Understanding the Shravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), all beings' causes, conditions, sins, and blessings, what they think and do, they deeply believe in the past Tathagatas' actions of mind, the light shines purely and immeasurably, without obscuration. Those who believe in these past Tathagatas will not harbor doubt, nor will they hesitate, they will not be afraid or fearful, nor will they have any difficulties. The realms of the Buddhas are inconceivable, understanding sentient beings' forms, they all delight in the Dharmas, and encourage them to practice, to ultimately complete this practice, and attain Buddhahood. This is called the Tathagata's past immeasurable and unblemished wisdom manifested as freedom. With their past free wisdom, they are also skilled in cultivating the Samadhi of courageous subjugation, separately understanding the majestic Dharani, and thus knowing the past Tathagatas, each with different names and lifespans, within which the boundless wisdom, if one seeks the root, can be completely understood. The past Bodhisattvas, Shravakas, and Pratyekabuddhas are also like this. The actions that sentient beings create, the good, evil, fortune, and misfortune that people cultivate, are all like the past.
劫數，以何等劫成為正覺、覺未覺者？于某劫中，而有若干如來至真等正覺？斯諸如來亦于彼劫，說無限量無礙之際不可盡極之根源也。又了過去諸佛世界其名各異，若有雜穢若復清凈，多少大小細軟微妙，塵勞限數所入之處，如其順應十方處所，金剛羅網分別所入，諸根羅網所入境界，一切過去無有邊際，諸佛國土不可究竟得其邊際。如來於此一切普說，斯過去事無有捐忘，悉能決了斯諸佛慧，如人觀掌視五指矣！是為如來十六不共諸佛之法。
「複次寶女！行菩薩道，聞諸如來、至真、等正覺慧無掛礙。斯諸正覺普則周旋一切世界，身無央數無有陰蓋，身之所行威儀禮節悉篤信之，音聲暢達靡不周遍。諸佛國土皆聞法教，乃入無限所說法門，信于當來如來言辭，十方國土諸佛正覺諸法眾生、一切菩薩聲聞緣覺及諸凡夫所作罪福善惡之報。又覆信知當來諸佛心之所歸，光明威神清凈無數無有陰蓋，信斯當來諸佛之行，不懷狐疑亦無猶豫，不恐不懼亦無所難，而以篤信不可思議諸佛境界。則復於斯為諸眾生勸助合集，如是像法究暢信樂，行此法已究竟具足，逮成佛道，斯謂如來當來無數無所損失現慧自在。
「彼以當來無所損慧，現自在已則便興發大哀之力三昧之定，曉了分別師子雷音之總持也，則能了
【現代漢語翻譯】 現代漢語譯本：'劫數（kalpa，時間單位），以何種劫成為正覺（samyak-saṃbuddha，完全覺悟者）、覺未覺者？在某個劫中，會有多少如來（tathāgata，佛的稱號）至真等正覺出現？這些如來也在那個劫中，宣說無礙（asaṅga，無障礙）之際不可窮盡的根源。又瞭解過去諸佛世界，其名稱各異，有的雜穢，有的清凈，大小、細微、微妙各不相同，塵勞（klesha，煩惱）的限數所進入之處，如其順應十方之處所，金剛羅網（vajra-jāla，比喻佛的智慧）分別所進入，諸根羅網（indriya-jāla，比喻眾生的感官）所入境界，一切過去無有邊際，諸佛國土不可究竟得其邊際。如來於此一切普遍宣說，這些過去的事情沒有遺忘，都能決斷了解這些佛的智慧，如同人看手掌上的五指一樣！這是如來的十六不共諸佛之法。' '其次，寶女！行菩薩道（bodhisattva-mārga，菩薩的修行道路），聽聞諸如來、至真、等正覺的智慧無掛礙。這些正覺普遍周旋於一切世界，身無央數，沒有陰蓋（āvaraṇa，障礙），身體的所行威儀禮節都篤信不疑，音聲暢達，無不周遍。諸佛國土都聽聞佛法教誨，進入無限所說法門，相信當來如來的言辭，十方國土諸佛正覺諸法眾生、一切菩薩聲聞緣覺（pratyekabuddha，獨覺）以及諸凡夫所作罪福善惡的報應。又相信知道當來諸佛心之所歸，光明威神清凈無數，沒有陰蓋，相信當來諸佛的修行，不懷狐疑，也沒有猶豫，不恐不懼，也沒有什麼困難，而以篤信不可思議的諸佛境界。那麼又為這些眾生勸助合集，如此像法（sad-dharma-pratirūpaka，佛法的相似法）究竟暢通，信樂奉行，行此法后究竟具足，最終成就佛道，這稱為如來當來無數無所損失的現慧自在。' '他們以當來無所損的智慧，現自在後，便興發大哀之力三昧（samādhi，禪定）之定，曉了分別師子雷音（siṃha-nāda，佛的說法）的總持（dhāraṇī，總攝憶持），就能了知。'
【English Translation】 English version: 'In what kalpa (an eon of time) does one become a Samyak-saṃbuddha (a fully enlightened one), an awakened one who was not awakened? In a certain kalpa, how many Tathāgatas (a title of the Buddha), the truly enlightened ones, will appear? These Tathāgatas also, in that kalpa, speak of the inexhaustible source of the unobstructed (asaṅga) realm. Furthermore, they understand the past Buddha worlds, each with different names, some impure, some pure, varying in size, fineness, and subtlety, the limits of kleshas (defilements) and where they enter, as they correspond to the ten directions, the vajra-jāla (diamond net, a metaphor for the Buddha's wisdom) where they separately enter, the indriya-jāla (net of senses, a metaphor for the senses of beings) where they enter, all past without limit, the Buddha lands whose boundaries cannot be ultimately reached. The Tathāgata universally speaks of all these things, without forgetting these past events, and is able to resolve and understand the wisdom of these Buddhas, just as one sees the five fingers on the palm of one's hand! This is the Tathāgata's sixteen unique qualities of the Buddhas.' 'Furthermore, O Jewel Daughter! Practicing the bodhisattva-mārga (path of a bodhisattva), one hears that the wisdom of the Tathāgatas, the truly enlightened ones, is unobstructed. These enlightened ones universally travel through all worlds, their bodies are countless, without any āvaraṇa (hindrance), their conduct and manners are completely trustworthy, their voices are clear and reach everywhere. All Buddha lands hear the Dharma teachings, entering the limitless Dharma doors that have been taught, believing in the words of the future Tathāgatas, the retribution of good and evil deeds done by all Buddhas, enlightened ones, all beings, all bodhisattvas, pratyekabuddhas (solitary realizers), and all ordinary beings in the ten directions. Furthermore, they believe and know where the minds of the future Buddhas will go, their light and majestic power are pure and countless, without any āvaraṇa, believing in the practices of the future Buddhas, without doubt or hesitation, without fear or dread, and without any difficulty, but with firm faith in the inconceivable realms of the Buddhas. Then, they encourage and gather these beings, so that the sad-dharma-pratirūpaka (semblance of the true Dharma) is thoroughly understood, and they joyfully practice it. Having practiced this Dharma, they will ultimately be complete and attain Buddhahood. This is called the Tathāgata's present wisdom, which is countless, without loss, and free in the future.' 'Having manifested freedom with their future wisdom without loss, they then arouse the power of great compassion and enter the samādhi (meditative concentration), understanding and distinguishing the dhāraṇī (mnemonic device) of the lion's roar (siṃha-nāda), and thus they are able to understand.'
知當來正覺各各異名壽命限量，于其中間說無邊際不可盡極，得其根原。又復識知當來菩薩、聲聞緣覺、眾生群萌之所行也，黎庶行業所當遭遇禍福報應；又知當來一切諸劫，而於某劫當成正覺、覺諸未覺；又于中間說所歷劫，無有邊際不可盡極得其根原，當來世界各各有名，雜穢清凈多少大小細柔微妙，如諸塵數所有齊限，如來知其無所捐忘，而柔順行十方處所，根原羅網之所有分，悉能普入當來無數諸佛世界。斯諸如來悉分別說，觀如手掌睹五指矣！是為如來十七不共諸佛之法。
「複次寶女！行菩薩道，聞諸現在如來至真無掛礙慧，斯現正覺其身無數而無陰蓋，諸佛境界身所行業，身之所趣威儀禮節；又其音聲咸遍諸國，無所掛礙聲無覆蔽，皆篤信解不可思議諸佛音響，說于無量諸法道門。斯諸現在如來言辭，而悉信樂口所宣暢，十方國土諸佛正覺及眾經典，一切黎庶諸菩薩等，聲聞緣覺一切人民選擇分別。此諸如來心之所行，心所興業光明清凈，不可計數無有陰蓋，皆覆信此現在如來，不懷狐疑無有結滯，不恐不懼亦無怖懅，諸佛境界不可思議。又復勸化於他眾生，如是色像信樂經典，行法若斯具足究竟，逮成佛道，斯謂如來現在無數無所損失現慧自在。
「彼以無數現在如來無損智慧現已自在
【現代漢語翻譯】 現代漢語譯本 『應當知道未來諸佛各自有不同的名號和壽命，在這些（佛）之間，宣說無邊無際、不可窮盡的（佛法），並能瞭解其根源。又進一步認識到未來菩薩、聲聞、緣覺、以及一切眾生所修行的道路，瞭解普通民眾的行業以及他們將要遭遇的禍福報應；又知道未來一切劫數，以及在某個劫數中將有佛陀成就正覺，覺悟那些尚未覺悟的眾生；又在這些劫數之間，宣說所經歷的劫數，無邊無際、不可窮盡，並能瞭解其根源。知道未來世界各自有不同的名稱，以及它們是混雜污穢還是清凈，大小、細微還是微妙，如同塵埃的數量一樣，都有其界限。如來知道這一切，沒有絲毫遺忘，並且以柔順之心行走於十方世界，瞭解其根源和網路的所有分支，能夠普遍進入未來無數的佛陀世界。這些如來都分別宣說，如同觀看手掌上的五指一樣清晰！這就是如來的十七種不共諸佛之法。 『再者，寶女！修行菩薩道的人，聽聞現在諸佛如來至真無礙的智慧，這些現證正覺的佛陀，其身體無數且沒有陰影遮蓋，瞭解諸佛的境界、身體所行的事業、身體所趨向的威儀禮節；又他們的音聲遍佈各個國土，沒有阻礙，聲音沒有遮蔽，都深信理解諸佛不可思議的音響，宣說無量的法門。這些現在如來的言辭，都令人信受喜樂，口中所宣揚的，十方國土諸佛的正覺以及經典，一切民眾、菩薩等，聲聞、緣覺以及一切人民，都能選擇分辨。這些如來心中所想，心中所興的事業，光明清凈，不可計數，沒有陰影遮蓋，都相信這些現在的如來，不懷有絲毫的疑惑，沒有結滯，不恐懼也不害怕，諸佛的境界不可思議。又勸化其他眾生，像這樣信受經典，修行佛法，具足究竟，最終成就佛道，這就是如來現在無數無所損失的現慧自在。 『他們以無數現在如來無損的智慧，已經自在地顯現。』
【English Translation】 English version 『It should be known that the future Buddhas each have different names and lifespans. Among them, they speak of the boundless and inexhaustible (Dharma), and understand its origins. Furthermore, they recognize the paths of future Bodhisattvas, Pratyekabuddhas, Sravakas, and all sentient beings, understanding the occupations of ordinary people and the fortunes and misfortunes they will encounter. They also know all future kalpas, and in which kalpa a Buddha will attain perfect enlightenment, awakening those who are not yet awakened. And in between these kalpas, they speak of the kalpas that have been experienced, which are boundless and inexhaustible, and understand their origins. They know that future worlds each have different names, and whether they are mixed and impure or pure, large or small, subtle or profound, like the number of dust particles, all have their limits. The Tathagata knows all of this, without forgetting anything, and with a gentle heart walks in the ten directions, understanding the origins and all the branches of the network, able to universally enter the countless Buddha worlds of the future. These Tathagatas all speak separately, as clear as seeing the five fingers on the palm of one's hand! This is the Tathagata's seventeen unique qualities that are not shared with other Buddhas.』 『Moreover, Jewel Daughter! Those who practice the Bodhisattva path, upon hearing the present Tathagatas' true and unobstructed wisdom, these Buddhas who have attained perfect enlightenment, their bodies are countless and without shadows, understanding the realms of the Buddhas, the actions of their bodies, the proper conduct of their bodies; and their voices pervade all lands, without obstruction, their voices are not concealed, all deeply believe and understand the inconceivable sounds of the Buddhas, speaking of countless Dharma doors. These words of the present Tathagatas are all believed and rejoiced in, what is proclaimed from their mouths, the perfect enlightenment of the Buddhas in the ten directions and the scriptures, all people, Bodhisattvas, Sravakas, Pratyekabuddhas, and all people, can choose and discern. What these Tathagatas think in their hearts, the actions they initiate, are bright and pure, countless, without shadows, all believe in these present Tathagatas, without any doubt, without any hindrance, without fear or dread, the realms of the Buddhas are inconceivable. They also encourage other sentient beings, to believe in the scriptures in this way, to practice the Dharma, to be complete and ultimate, and finally attain Buddhahood, this is the present, countless, and undiminished wisdom and freedom of the Tathagata.』 『They, with the undiminished wisdom of countless present Tathagatas, have already manifested freely.』
，則便善修離垢照印三昧之定，曉了分別金剛道場之總持也。如來現在普能分別，諸佛名號各各差特，壽命之限悉能宣佈，中間迥絕而無邊際，不可盡極得其根原。現在一切諸菩薩眾、聲聞緣覺、眾生之行，群萌事業罪福報應；現在十方諸劫之數，于其劫中成為正覺，說其根原；現在十方一切國土，各各有名，雜糅清凈多少大小柔軟微妙，悉得普入，如塵數限隨其所順，十方處所諸根羅網，悉入現在十方世界，于其中間無限邊際，不可盡極得其根原。如來於彼，所說分別無所損耗，此諸如來選擇智慧，如觀手掌察其五指，是為如來十八不共諸佛之法。
「是十八品，便得一切不共諸佛之法。何謂不共諸佛之法？無能睹見如來頂相，是為不共諸佛之法，身無限故。如來超殊一切諸形，是為不共諸佛之法，一切人中為最尊故。眾生見佛瑕穢消除，是為不共諸佛之法，身如藥故。如來之行英妙超殊，是為不共諸佛之法，無罪釁故。如來無懼，是為不共諸佛之法，得無畏故。如來獨步，無有諸漏而得自在，是為不共諸佛之法，遵平等故。如來之心行無所壞，是為不共諸佛之法，曉了賢聖之教誡故，如來調定志性和雅，是為不共諸佛之法，堅住建立於己行故。如來之辯應時而對，是為不共諸佛之法，講說經典無言教故。如
【現代漢語翻譯】 現代漢語譯本：
那麼，就能夠很好地修習離垢照印三昧（一種禪定）的定力，明瞭分別金剛道場（佛的覺悟之地）的總持（掌握一切法門的能力）。如來現在普遍能夠分別，諸佛的名號各自不同，壽命的長短都能宣說，中間的差別廣大而無邊際，無法窮盡其根源。現在一切菩薩眾、聲聞緣覺、眾生的行為，各種萌芽的事業、罪業和福報的因果報應；現在十方諸劫的數目，在那些劫中成佛，並說出其根源；現在十方一切國土，各自有不同的名稱，混雜著清凈、多少、大小、柔軟、微妙，都能普遍進入，如同塵埃的數量一樣，順應其所處，十方處所的諸根羅網，都進入現在十方世界，在其中間無限無邊，無法窮盡其根源。如來對於這些所說的分別，沒有任何損耗，這些如來選擇的智慧，就像觀察手掌看清五指一樣，這就是如來的十八不共諸佛之法。
『這十八品，便能獲得一切不共諸佛之法。什麼是不共諸佛之法呢？沒有人能夠看見如來的頂相，這是不共諸佛之法，因為如來的身體是無限的。如來超越一切形相，這是不共諸佛之法，因為在一切人中最為尊貴。眾生見到佛，瑕疵和污穢都會消除，這是不共諸佛之法，因為如來的身體如同良藥。如來的行為英明神妙，超越一切，這是不共諸佛之法，因為沒有罪過。如來沒有恐懼，這是不共諸佛之法，因為獲得了無畏。如來獨自行走，沒有煩惱而得自在，這是不共諸佛之法，因為遵循平等。如來的心行不會被破壞，這是不共諸佛之法，因為明瞭聖賢的教誨。如來調伏心性，溫和文雅，這是不共諸佛之法，因為堅定地建立自己的行為。如來的辯才能夠應時而對，這是不共諸佛之法，因為講說經典沒有言語的教導。 English version:
Then, one can skillfully cultivate the samadhi (a state of meditative consciousness) of 'stainless illumination,' understanding and distinguishing the total retention (the ability to grasp all teachings) of the Vajra (diamond) Bodhimanda (the place of enlightenment). The Tathagata (Buddha) is now universally able to distinguish, the names of all Buddhas are each different, the limits of their lifespans can all be declared, the differences in between are vast and boundless, and their origins cannot be fully exhausted. The practices of all Bodhisattvas, Pratyekabuddhas (solitary realizers), and sentient beings, the various nascent actions, the karmic consequences of sins and merits; the number of kalpas (eons) in the ten directions, the attainment of enlightenment in those kalpas, and the declaration of their origins; all the lands in the ten directions, each with different names, mixed with purity, varying in quantity, size, softness, and subtlety, all can universally enter, like the number of dust particles, following their respective conditions, the networks of all roots in the ten directions, all enter the present ten directions of the world, in between which there is no limit or boundary, and their origins cannot be fully exhausted. The Tathagata's distinctions in these matters do not diminish, and the wisdom of these Tathagatas is like observing the palm of one's hand and seeing the five fingers clearly, these are the eighteen unique qualities of the Buddhas.
'These eighteen qualities enable one to attain all the unique qualities of the Buddhas. What are the unique qualities of the Buddhas? No one can see the crown of the Tathagata's head, this is a unique quality of the Buddhas, because the Tathagata's body is limitless. The Tathagata surpasses all forms, this is a unique quality of the Buddhas, because he is the most honored among all people. When sentient beings see the Buddha, their flaws and impurities are eliminated, this is a unique quality of the Buddhas, because the Tathagata's body is like medicine. The Tathagata's conduct is brilliant and extraordinary, this is a unique quality of the Buddhas, because he is without fault. The Tathagata is without fear, this is a unique quality of the Buddhas, because he has attained fearlessness. The Tathagata walks alone, free from all defilements and attains self-mastery, this is a unique quality of the Buddhas, because he follows equality. The Tathagata's mind and conduct cannot be destroyed, this is a unique quality of the Buddhas, because he understands the teachings of the sages. The Tathagata's temperament is harmonious and refined, this is a unique quality of the Buddhas, because he firmly establishes his own conduct. The Tathagata's eloquence is timely and appropriate, this is a unique quality of the Buddhas, because he expounds the scriptures without verbal instruction.
【English Translation】 English version:
Then, one can skillfully cultivate the samadhi (a state of meditative consciousness) of 'stainless illumination,' understanding and distinguishing the total retention (the ability to grasp all teachings) of the Vajra (diamond) Bodhimanda (the place of enlightenment). The Tathagata (Buddha) is now universally able to distinguish, the names of all Buddhas are each different, the limits of their lifespans can all be declared, the differences in between are vast and boundless, and their origins cannot be fully exhausted. The practices of all Bodhisattvas, Pratyekabuddhas (solitary realizers), and sentient beings, the various nascent actions, the karmic consequences of sins and merits; the number of kalpas (eons) in the ten directions, the attainment of enlightenment in those kalpas, and the declaration of their origins; all the lands in the ten directions, each with different names, mixed with purity, varying in quantity, size, softness, and subtlety, all can universally enter, like the number of dust particles, following their respective conditions, the networks of all roots in the ten directions, all enter the present ten directions of the world, in between which there is no limit or boundary, and their origins cannot be fully exhausted. The Tathagata's distinctions in these matters do not diminish, and the wisdom of these Tathagatas is like observing the palm of one's hand and seeing the five fingers clearly, these are the eighteen unique qualities of the Buddhas.
'These eighteen qualities enable one to attain all the unique qualities of the Buddhas. What are the unique qualities of the Buddhas? No one can see the crown of the Tathagata's head, this is a unique quality of the Buddhas, because the Tathagata's body is limitless. The Tathagata surpasses all forms, this is a unique quality of the Buddhas, because he is the most honored among all people. When sentient beings see the Buddha, their flaws and impurities are eliminated, this is a unique quality of the Buddhas, because the Tathagata's body is like medicine. The Tathagata's conduct is brilliant and extraordinary, this is a unique quality of the Buddhas, because he is without fault. The Tathagata is without fear, this is a unique quality of the Buddhas, because he has attained fearlessness. The Tathagata walks alone, free from all defilements and attains self-mastery, this is a unique quality of the Buddhas, because he follows equality. The Tathagata's mind and conduct cannot be destroyed, this is a unique quality of the Buddhas, because he understands the teachings of the sages. The Tathagata's temperament is harmonious and refined, this is a unique quality of the Buddhas, because he firmly establishes his own conduct. The Tathagata's eloquence is timely and appropriate, this is a unique quality of the Buddhas, because he expounds the scriptures without verbal instruction.
來可悅一切眾生心之所念，因曰如來，是為不共諸佛之法，無所進故。如來音聲普聞眾會不溢在外，是為不共諸佛之法，講說經法而不虛妄，開化應度，救濟諸根令純淑故。一切眾會在於道場，親近睹見如來顏貌，是為不共諸佛之法，變化感動無思議故。瞻察如來無有厭足，是為不共諸佛之法，如大德無極樹寶柱，大聖體故。如來說法無所侵枉，是為不共諸佛之法，平等覺故。如來之身不可諦視，是為不共諸佛之法，威儀禮節無希望故。如來之身如師子步，是為不共諸佛之法，于大眾中無所難故。如來游步無有虛妄，是為不共諸佛之法，智慧為本身造行故。如來之行音聲真諦，是為不共諸佛之法，智慧元首口辭真故。如來之眼普視無邊，是為不共諸佛之法，聖慧為上心明達故。如來教授言辭顯曜，是為不共諸佛之法，卒對辯故。如來利養名聞流溢，是為不共諸佛之法，無上正真不可盡故。如來之福不可盡極，是為不共諸佛之法，第一分別了諸礙故。成為如來無能當者，是為不共諸佛之法，為大鉤鎖力士之身，而有十力、四無所畏，第一最上度無極故。如來無倦常不退轉，所說不懈，是為不共諸佛之法，曉了一切眾生根故。又如來者，為無數法而作聖師，是為不共諸佛之法，普于諸世獨尊師故。壽命無量，是為不共諸佛
【現代漢語翻譯】 現代漢語譯本 能使一切眾生的心念感到愉悅，因此被稱為如來（Tathagata），這是諸佛不共有的法，因為沒有什麼是可以再增加的。如來的聲音能普遍傳遍所有集會，不會外泄，這是諸佛不共有的法，因為他所講說的經法真實不虛，能開導化解應被度化之人，救濟眾生的諸根，使之成熟。一切眾會在道場中，親近地看到如來的容貌，這是諸佛不共有的法，因為他的變化和感動是不可思議的。瞻仰如來，永遠不會感到厭倦，這是諸佛不共有的法，因為他如同大德無極樹的寶柱，擁有偉大的聖體。如來說法，不會侵犯或歪曲真理，這是諸佛不共有的法，因為他擁有平等的覺悟。如來的身體不可直視，這是諸佛不共有的法，因為他的威儀禮節沒有任何期望。如來的行走如同獅子般穩健，這是諸佛不共有的法，因為他在大眾之中無所畏懼。如來的游步沒有虛妄，這是諸佛不共有的法，因為他的智慧是其行為的根本。如來的言語和聲音都是真諦，這是諸佛不共有的法，因為他的智慧是首要的，口中所說都是真實的。如來的眼睛能普遍看到無邊，這是諸佛不共有的法，因為他的聖慧是至上的，內心明達。如來的教導和言辭都顯耀光明，這是諸佛不共有的法，因為他能迅速應對辯論。如來的利益和名聲流傳四方，這是諸佛不共有的法，因為他的無上正真不可窮盡。如來的福德不可窮盡，這是諸佛不共有的法，因為他能第一分別了知一切障礙。成為如來，沒有人能與之匹敵，這是諸佛不共有的法，因為他擁有如大力士般的身軀，具備十力、四無所畏，是第一最上、能度脫無極的。如來不會疲倦，常不退轉，所說之法不會懈怠，這是諸佛不共有的法，因為他了解一切眾生的根性。此外，如來是無數法的聖師，這是諸佛不共有的法，因為他在所有世間都是獨一無二的尊師。壽命無量，這是諸佛不共有的法。
【English Translation】 English version That which can please the minds of all sentient beings is called Tathagata (Thus Come One), this is a Dharma unique to all Buddhas, because there is nothing that can be added. The voice of the Tathagata can be heard throughout all assemblies without leaking out, this is a Dharma unique to all Buddhas, because the sutras he speaks are true and not false, able to guide and transform those who should be saved, and to help the roots of sentient beings to mature. All assemblies in the Bodhimanda (place of enlightenment) can closely see the countenance of the Tathagata, this is a Dharma unique to all Buddhas, because his transformations and inspirations are inconceivable. Gazing upon the Tathagata, one will never feel weary, this is a Dharma unique to all Buddhas, because he is like the precious pillar of the great virtuous and boundless tree, possessing a great holy body. The Tathagata's teachings do not infringe upon or distort the truth, this is a Dharma unique to all Buddhas, because he possesses equal enlightenment. The body of the Tathagata cannot be directly gazed upon, this is a Dharma unique to all Buddhas, because his dignified manners have no expectations. The Tathagata walks like a lion, this is a Dharma unique to all Buddhas, because he is fearless among the masses. The Tathagata's movements are without falsehood, this is a Dharma unique to all Buddhas, because his wisdom is the foundation of his actions. The Tathagata's words and voice are the true meaning, this is a Dharma unique to all Buddhas, because his wisdom is paramount, and what he speaks is true. The Tathagata's eyes can see universally without limit, this is a Dharma unique to all Buddhas, because his holy wisdom is supreme, and his mind is clear. The Tathagata's teachings and words are radiant, this is a Dharma unique to all Buddhas, because he can quickly respond to debates. The Tathagata's benefits and fame spread everywhere, this is a Dharma unique to all Buddhas, because his supreme truth is inexhaustible. The Tathagata's blessings are inexhaustible, this is a Dharma unique to all Buddhas, because he can first discern all obstacles. Becoming a Tathagata, no one can match him, this is a Dharma unique to all Buddhas, because he possesses a body like a great strongman, with ten powers, four fearlessnesses, and is the first and supreme, able to liberate without limit. The Tathagata is never weary, never retreats, and his teachings are never lax, this is a Dharma unique to all Buddhas, because he understands the roots of all sentient beings. Furthermore, the Tathagata is the holy teacher of countless Dharmas, this is a Dharma unique to all Buddhas, because he is the unique and revered teacher in all worlds. His lifespan is immeasurable, this is a Dharma unique to all Buddhas.
之法，顯法身故。其睹如來若聞音聲，親近稽首無有虛妄，是為不共諸佛之法，為究本末人稽首禮，即令眾生至大安故。如來之慧無有結恨，是為不共諸佛之法，解達三世平等之故。如來講說無有中間，是為不共諸佛之法，順法本故。如來蠲除一切掛礙，是為不共諸佛之法，諸不善法永無餘故。如來無師，是為不共諸佛之法，已自然達諸法之故。如來普智，是為不共諸佛之法，分別諸覺曉了大道無有餘故。是為皆得一切不共諸佛之法。」
寶女所問經卷第三 大正藏第 13 冊 No. 0399 寶女所問經
寶女所問經卷第四
西晉月支三藏竺法護譯
三十二相品第九
於是寶女問世尊曰：「唯然，大聖！今所可謂如來至真三十有二大人之相，前世宿命行何功德，而致逮得三十有二大人之相遍佈在體？」
佛告寶女：「吾往古世行無量德合集眾行，如來由是逮得三十有二大人之相遍佈于體。今粗舉要。如來之相足安平立大人之相者，乃往古世堅固勸助而不退轉，未曾覆蔽他人功故。如來手足而有法輪大人相者，乃往古世興設若干種種施故。如來至真指纖長好大人相者，乃往古世則說經義救護眾生令無患故。如來手足生網幔理大人相者，乃往古世未曾破壞他人眷屬故。如
【現代漢語翻譯】 現代漢語譯本 此法，是爲了彰顯法身。如果見到如來，或者聽到他的聲音，親近並頂禮，這都不是虛妄的，這是諸佛不共之法，爲了讓探究根本的人頂禮，從而使眾生達到大安樂的境界。如來的智慧沒有結恨，這是諸佛不共之法，因為他通達過去、現在、未來三世的平等。如來講說佛法沒有中間停頓，這是諸佛不共之法，因為他順應了法的根本。如來消除一切掛礙，這是諸佛不共之法，因為一切不善之法永遠不會再有。如來沒有老師，這是諸佛不共之法，因為他已經自然通達了諸法。如來具有普遍的智慧，這是諸佛不共之法，因為他能分別各種覺悟，明瞭大道而沒有遺漏。這些都是獲得一切諸佛不共之法。
《寶女所問經》卷第三 大正藏第13冊 No. 0399 《寶女所問經》
《寶女所問經》卷第四
西晉月支三藏竺法護譯
三十二相品第九
這時，寶女問世尊說：『是的，大聖！現在所說的如來至真具有三十二大人之相，前世宿命修行了什麼功德，才得以獲得這遍佈全身的三十二大人之相？』
佛告訴寶女說：『我過去世修行了無量的功德，彙集了各種修行，如來因此才獲得這遍佈全身的三十二大人之相。現在我粗略地舉例說明。如來的足底平穩安立，這是大人之相，是因為過去世堅固勸助他人而不退轉，未曾遮蔽他人的功德。如來的手足有法輪，這是大人之相，是因為過去世興辦了各種各樣的佈施。如來的手指纖長美好，這是大人之相，是因為過去世宣說經義，救護眾生使他們沒有憂患。如來的手足有網狀紋理，這是大人之相，是因為過去世未曾破壞他人的眷屬。
【English Translation】 English version This Dharma is to manifest the Dharmakaya (法身, Dharma body). If one sees the Tathagata (如來, Thus Come One) or hears his voice, approaches and bows in reverence, this is not in vain. This is the Dharma not shared by all Buddhas, for those who seek the root to bow in reverence, thus enabling sentient beings to reach great peace. The wisdom of the Tathagata has no resentment, this is the Dharma not shared by all Buddhas, because he understands the equality of the three times (past, present, and future). The Tathagata speaks the Dharma without interruption, this is the Dharma not shared by all Buddhas, because he follows the root of the Dharma. The Tathagata eliminates all hindrances, this is the Dharma not shared by all Buddhas, because all unwholesome Dharmas will never remain. The Tathagata has no teacher, this is the Dharma not shared by all Buddhas, because he has naturally understood all Dharmas. The Tathagata has universal wisdom, this is the Dharma not shared by all Buddhas, because he can distinguish all enlightenments, understanding the great path without omission. These are all the Dharmas not shared by all Buddhas.
The Sutra of the Questions of the Jewel Maiden, Volume 3 Taisho Tripitaka Volume 13, No. 0399, The Sutra of the Questions of the Jewel Maiden
The Sutra of the Questions of the Jewel Maiden, Volume 4
Translated by the Tripitaka Master Dharmaraksha of Yuezhi during the Western Jin Dynasty
Chapter 9: The Thirty-Two Marks
At this time, the Jewel Maiden asked the World Honored One, 『Yes, Great Sage! What is now said about the Tathagata, the Truly Enlightened One, possessing the thirty-two marks of a great man, what merits did he cultivate in past lives to attain these thirty-two marks of a great man that are spread throughout his body?』
The Buddha told the Jewel Maiden, 『In my past lives, I cultivated immeasurable merits and gathered various practices. Therefore, the Tathagata attained these thirty-two marks of a great man that are spread throughout his body. Now, I will briefly give some examples. The Tathagata』s feet are firmly and evenly placed, this is a mark of a great man, because in past lives, I firmly encouraged others without retreating, and never concealed the merits of others. The Tathagata』s hands and feet have the wheel mark, this is a mark of a great man, because in past lives, I established various kinds of giving. The Tathagata』s fingers are slender and beautiful, this is a mark of a great man, because in past lives, I expounded the meaning of the scriptures, protecting sentient beings so they would have no worries. The Tathagata』s hands and feet have webbed membranes, this is a mark of a great man, because in past lives, I never destroyed the families of others.』
來手足柔軟微妙大人相者，乃往古世而以惠施，若干種衣細軟服故。如來而有七合充滿大人相者，乃往古世廣設眾施，供諸乏故。如來之膝平正無節，𨄔腸如鹿大人相者，乃往古世奉受經典不違失故。如來之身其陰馬藏大人相者，乃往古世謹慎己身遠欲法故。如來之身頰車充滿，猶如師子大人相者，乃往古世廣修凈業修行備故。如來至真常于胸前自然卍字大人相者，乃往古世蠲除穢濁不善行故。如來肢體具足成就大人相者，乃往古世施以無畏安慰人故。如來手臂長出于膝大人相者，乃往古世人有所作，佐助勸故。如來身凈而無瑕玼大人相者，乃往古世奉行十善無厭足故。如來腦戶充滿弘備大人相者，乃往古世其有病者，若干種藥瞻視療故。如來師子步大人相者，乃往古世殖眾德本具足備故。如來四十齒白大人相者，乃往古世志性等仁于眾生故。如來牙齒無有間䟽大人相者，乃往古世設人諍斗令合和故。如來頷牙大人相者，乃往古世則以微妙可意之物而興施故。如來清白美好發眉大人相者，乃往古世善自護己身口心故。如來廣長舌大人相者，乃往古世所言至誠護口之過故。如來釁釁大人相者，以無量福供養究竟心行仁和，與眾生愿使得覆蓋。如來梵聲哀鸞之音大人相者，乃往古世言語柔和，與眾人言護口節辭，無央數人
【現代漢語翻譯】 現代漢語譯本：佛陀的手足柔軟微妙，這是因為他在過去世樂於佈施，贈送各種柔軟細緻的衣物。佛陀具有七處飽滿的相，這是因為他在過去世廣泛佈施，供養那些匱乏的人。佛陀的膝蓋平正沒有突出的關節，小腿像鹿一樣，這是因為他在過去世奉持經典，沒有違背或遺失。佛陀的身體陰部隱藏，這是因為他在過去世謹慎約束自己，遠離慾望。佛陀的臉頰飽滿，像獅子一樣，這是因為他在過去世廣泛修習清凈的善業，修行圓滿。佛陀的胸前自然呈現卍字，這是因為他在過去世去除污穢不善的行為。佛陀的肢體完整具足，這是因為他在過去世施予無畏，安慰他人。佛陀的手臂長過膝蓋，這是因為他在過去世幫助他人做事，勸勉他人。佛陀的身體清凈沒有瑕疵，這是因為他在過去世奉行十善，沒有厭倦。佛陀的頭頂飽滿寬廣，這是因為他在過去世對於生病的人，用各種藥物照料治療。佛陀的行走如獅子般穩健，這是因為他在過去世種植眾多德行根本，具足圓滿。佛陀有四十顆潔白的牙齒，這是因為他在過去世心性平等，對眾生仁慈。佛陀的牙齒之間沒有縫隙，這是因為他在過去世調解人們的爭鬥，使他們和睦。佛陀的下巴像獅子一樣，這是因為他在過去世用微妙可意的東西進行佈施。佛陀的眉毛和頭髮清凈美好，這是因為他在過去世善於守護自己的身口意。佛陀的舌頭廣長，這是因為他在過去世所說的話真實誠懇，守護口業。佛陀的身體散發光芒，這是因為他以無量的福德供養，究竟圓滿，心行仁和，與眾生愿，使得覆蓋。佛陀的聲音如梵音，如哀鸞之音，這是因為他在過去世言語柔和，與眾人說話時守護口業，節制言辭，利益了無數人。 現代漢語譯本：佛陀的手足柔軟微妙，這是因為他在過去世樂於佈施，贈送各種柔軟細緻的衣物。佛陀具有七處飽滿的相，這是因為他在過去世廣泛佈施，供養那些匱乏的人。佛陀的膝蓋平正沒有突出的關節，小腿像鹿一樣，這是因為他在過去世奉持經典，沒有違背或遺失。佛陀的身體陰部隱藏，這是因為他在過去世謹慎約束自己，遠離慾望。佛陀的臉頰飽滿，像獅子一樣，這是因為他在過去世廣泛修習清凈的善業，修行圓滿。佛陀的胸前自然呈現卍字，這是因為他在過去世去除污穢不善的行為。佛陀的肢體完整具足，這是因為他在過去世施予無畏，安慰他人。佛陀的手臂長過膝蓋，這是因為他在過去世幫助他人做事，勸勉他人。佛陀的身體清凈沒有瑕疵，這是因為他在過去世奉行十善，沒有厭倦。佛陀的頭頂飽滿寬廣，這是因為他在過去世對於生病的人，用各種藥物照料治療。佛陀的行走如獅子般穩健，這是因為他在過去世種植眾多德行根本，具足圓滿。佛陀有四十顆潔白的牙齒，這是因為他在過去世心性平等，對眾生仁慈。佛陀的牙齒之間沒有縫隙，這是因為他在過去世調解人們的爭鬥，使他們和睦。佛陀的下巴像獅子一樣，這是因為他在過去世用微妙可意的東西進行佈施。佛陀的眉毛和頭髮清凈美好，這是因為他在過去世善於守護自己的身口意。佛陀的舌頭廣長，這是因為他在過去世所說的話真實誠懇，守護口業。佛陀的身體散發光芒，這是因為他以無量的福德供養，究竟圓滿，心行仁和，與眾生愿，使得覆蓋。佛陀的聲音如梵音，如哀鸞之音，這是因為他在過去世言語柔和，與眾人說話時守護口業，節制言辭，利益了無數人。
【English Translation】 English version: The Tathagata's (如來) hands and feet are soft and delicate, this is because in past lives he was fond of giving, offering various soft and fine clothes. The Tathagata has the seven full marks, this is because in past lives he widely gave, providing for those in need. The Tathagata's knees are even and without protruding joints, and his calves are like a deer's, this is because in past lives he upheld the scriptures, without violating or losing them. The Tathagata's body has hidden genitals, this is because in past lives he was careful in restraining himself, staying away from desires. The Tathagata's cheeks are full, like a lion's, this is because in past lives he widely cultivated pure good deeds, and his practice was complete. The Tathagata's chest naturally displays the swastika symbol, this is because in past lives he removed defiled and unwholesome actions. The Tathagata's limbs are complete and perfect, this is because in past lives he gave fearlessness, comforting others. The Tathagata's arms extend past his knees, this is because in past lives he helped others in their tasks, and encouraged them. The Tathagata's body is pure and without blemish, this is because in past lives he practiced the ten good deeds, without tiring. The Tathagata's crown is full and broad, this is because in past lives he cared for and treated the sick with various medicines. The Tathagata's walk is as steady as a lion's, this is because in past lives he planted many roots of virtue, and was complete and perfect. The Tathagata has forty white teeth, this is because in past lives his nature was equal, and he was benevolent to all beings. The Tathagata's teeth have no gaps between them, this is because in past lives he reconciled people's disputes, making them harmonious. The Tathagata's jaw is like a lion's, this is because in past lives he gave with subtle and pleasing things. The Tathagata's eyebrows and hair are pure and beautiful, this is because in past lives he was good at guarding his body, speech, and mind. The Tathagata's tongue is broad and long, this is because in past lives his words were true and sincere, guarding his speech. The Tathagata's body emits light, this is because he made offerings with immeasurable merit, ultimately perfect, his mind practiced benevolence and harmony, and he fulfilled the wishes of all beings, covering them. The Tathagata's voice is like Brahma's sound, like the sound of a kalavinka bird, this is because in past lives his speech was gentle, and when speaking with others he guarded his speech, controlled his words, and benefited countless people. English version: The Tathagata's (如來) hands and feet are soft and delicate, this is because in past lives he was fond of giving, offering various soft and fine clothes. The Tathagata has the seven full marks, this is because in past lives he widely gave, providing for those in need. The Tathagata's knees are even and without protruding joints, and his calves are like a deer's, this is because in past lives he upheld the scriptures, without violating or losing them. The Tathagata's body has hidden genitals, this is because in past lives he was careful in restraining himself, staying away from desires. The Tathagata's cheeks are full, like a lion's, this is because in past lives he widely cultivated pure good deeds, and his practice was complete. The Tathagata's chest naturally displays the swastika symbol, this is because in past lives he removed defiled and unwholesome actions. The Tathagata's limbs are complete and perfect, this is because in past lives he gave fearlessness, comforting others. The Tathagata's arms extend past his knees, this is because in past lives he helped others in their tasks, and encouraged them. The Tathagata's body is pure and without blemish, this is because in past lives he practiced the ten good deeds, without tiring. The Tathagata's crown is full and broad, this is because in past lives he cared for and treated the sick with various medicines. The Tathagata's walk is as steady as a lion's, this is because in past lives he planted many roots of virtue, and was complete and perfect. The Tathagata has forty white teeth, this is because in past lives his nature was equal, and he was benevolent to all beings. The Tathagata's teeth have no gaps between them, this is because in past lives he reconciled people's disputes, making them harmonious. The Tathagata's jaw is like a lion's, this is because in past lives he gave with subtle and pleasing things. The Tathagata's eyebrows and hair are pure and beautiful, this is because in past lives he was good at guarding his body, speech, and mind. The Tathagata's tongue is broad and long, this is because in past lives his words were true and sincere, guarding his speech. The Tathagata's body emits light, this is because he made offerings with immeasurable merit, ultimately perfect, his mind practiced benevolence and harmony, and he fulfilled the wishes of all beings, covering them. The Tathagata's voice is like Brahma's sound, like the sound of a kalavinka bird, this is because in past lives his speech was gentle, and when speaking with others he guarded his speech, controlled his words, and benefited countless people.
聞其所語無不悅故。如來瞳子紺青色大人相者，乃往古世常以慈目察眾人故。如來之眼如月初生大人相者，乃往古世無粗暴志，心性和順故。如來眉間白毫大人相者，乃往古世咨嗟歌誦閑居之德眾人行故。如來頂上肉髻自然大人相者，乃往古世敬奉賢聖禮尊長故。如來肌體柔軟妙好大人相者，乃往古世心念念集法品藏故。如來身形紫磨金色大人相者，乃往古世多施衣服臥具床故。如來之體一一毛生大人相者，乃往古世離於集會眾鬧之故。如來之毛上向右旋大人相者，乃往古世尊敬于師，受善友教稽首從故。如來頭髮紺青色大人相者，乃往古世愍傷群黎，不以刀杖而加害故。如來之身平正方圓，無有阿曲大人相者，乃往古世己身眾生勸化安之令定意故。如來之脊如大鉤鎖，普有威曜巍巍之德大人相者，乃往古世為諸正覺，興立形像繕修壞寺，其離散者勸使和合施無畏懼，其諍訟者化令相順故。女欲知之吾往世時，行於無量不可計會眾德之本，如來宿世奉行如斯，乃能致此三十有二大人之相。」
爾時，寶女白世尊曰：「至未曾有，天中天！如來往古所造德本誠不可及，而分別說諸佛之法。」佛告寶女：「如是如是！如汝所言，如來則為分別解說諸佛之法。若有菩薩逮得聞此如來往古所殖德本諸佛所講，則獲善利無
【現代漢語翻譯】 現代漢語譯本：
聽聞他所說的話沒有不感到喜悅的緣故。如來的瞳孔是紺青色（深藍色）的大人相，是因為往昔常以慈愛的目光觀察眾人的緣故。如來的眼睛像新月一樣的大人相，是因為往昔沒有粗暴的意志，心性和順的緣故。如來眉間的白毫（眉心中間的白色毫毛）大人相，是因為往昔讚歎歌頌閑居之德，眾人效行的緣故。如來頭頂上的肉髻（頭頂隆起的肉團）自然形成的大人相，是因為往昔尊敬供奉賢聖，禮敬尊長的緣故。如來肌體柔軟美妙的大人相，是因為往昔心心念念收集佛法品藏的緣故。如來身形呈現紫磨金色（純凈的金色）的大人相，是因為往昔多施捨衣服、臥具和床鋪的緣故。如來身體的每一個毛孔都生有毛髮的大人相，是因為往昔遠離喧鬧的緣故。如來的毛髮向上向右旋轉的大人相，是因為往昔尊敬師長，接受善友的教誨，並恭敬地遵從的緣故。如來的頭髮是紺青色的大人相，是因為往昔憐憫眾生，不以刀杖加害的緣故。如來的身體平正方圓，沒有彎曲的大人相，是因為往昔勸導自身和眾生，使他們安定心意的緣故。如來的脊背像大鉤鎖一樣，普遍具有威嚴光耀的德行的大人相，是因為往昔為諸正覺（覺悟者），興建佛像，修繕破損的寺廟，勸導離散的人和合，施予無畏，化解爭訟，使他們互相順從的緣故。你應當知道，我往昔修行無量不可計數眾德的根本，如來宿世奉行如此，才能獲得這三十二種大人之相。
當時，寶女對世尊說：『真是前所未有，天中天（佛的尊稱）！如來往昔所造的德行根本實在不可企及，而您卻能分別解說諸佛的法。』佛告訴寶女：『是這樣的，是這樣的！正如你所說，如來是為分別解說諸佛的法。如果有菩薩能夠聽聞如來往昔所修的德行根本，以及諸佛所講的法，就能獲得善利，沒有…' English version:
Hearing his words, there was no one who was not pleased. The Tathagata's (如來, Buddha) pupils being dark blue, a mark of a great man, is because in past lives he always observed all beings with compassionate eyes. The Tathagata's eyes being like a new moon, a mark of a great man, is because in past lives he had no violent intentions, and his mind and nature were gentle. The Tathagata's white hair between his eyebrows, a mark of a great man, is because in past lives he praised and sang the virtues of seclusion, which others practiced. The Tathagata's natural protuberance on the top of his head, a mark of a great man, is because in past lives he respected and honored the wise and saints, and paid homage to elders. The Tathagata's soft and exquisite body, a mark of a great man, is because in past lives he constantly collected the Dharma (法, Buddhist teachings) treasures in his mind. The Tathagata's body being the color of purple-gold, a mark of a great man, is because in past lives he gave much clothing, bedding, and couches. The Tathagata's body having hair growing from each pore, a mark of a great man, is because in past lives he stayed away from crowds and noise. The Tathagata's hair growing upwards and turning to the right, a mark of a great man, is because in past lives he respected his teachers, accepted the teachings of good friends, and respectfully followed them. The Tathagata's hair being dark blue, a mark of a great man, is because in past lives he had compassion for all beings and did not harm them with swords or sticks. The Tathagata's body being straight, square, and round, without any crookedness, a mark of a great man, is because in past lives he encouraged himself and all beings to settle their minds. The Tathagata's spine being like a great hook, possessing the majestic virtue of awe-inspiring radiance, a mark of a great man, is because in past lives he built images for all the enlightened ones (正覺, those who have attained enlightenment), repaired dilapidated temples, encouraged those who were scattered to unite, gave fearlessness, and resolved disputes, causing them to be harmonious. You should know that in my past lives, I practiced the roots of countless immeasurable virtues. The Tathagata practiced like this in past lives, and thus was able to attain these thirty-two marks of a great man.』
At that time, the Jewel Maiden said to the World Honored One (世尊, Buddha): 『It is truly unprecedented, O Lord of the Heavens (天中天, a title for the Buddha)! The roots of virtue that the Tathagata cultivated in past lives are truly unattainable, yet you are able to explain the Dharma of all Buddhas.』 The Buddha told the Jewel Maiden: 『It is so, it is so! As you have said, the Tathagata is explaining the Dharma of all Buddhas. If there are Bodhisattvas (菩薩, beings on the path to Buddhahood) who can hear about the roots of virtue that the Tathagata cultivated in past lives, and the Dharma that all Buddhas teach, they will obtain great benefits, without...'
【English Translation】 Hearing his words, there was no one who was not pleased. The Tathagata's (如來, Buddha) pupils being dark blue, a mark of a great man, is because in past lives he always observed all beings with compassionate eyes. The Tathagata's eyes being like a new moon, a mark of a great man, is because in past lives he had no violent intentions, and his mind and nature were gentle. The Tathagata's white hair between his eyebrows, a mark of a great man, is because in past lives he praised and sang the virtues of seclusion, which others practiced. The Tathagata's natural protuberance on the top of his head, a mark of a great man, is because in past lives he respected and honored the wise and saints, and paid homage to elders. The Tathagata's soft and exquisite body, a mark of a great man, is because in past lives he constantly collected the Dharma (法, Buddhist teachings) treasures in his mind. The Tathagata's body being the color of purple-gold, a mark of a great man, is because in past lives he gave much clothing, bedding, and couches. The Tathagata's body having hair growing from each pore, a mark of a great man, is because in past lives he stayed away from crowds and noise. The Tathagata's hair growing upwards and turning to the right, a mark of a great man, is because in past lives he respected his teachers, accepted the teachings of good friends, and respectfully followed them. The Tathagata's hair being dark blue, a mark of a great man, is because in past lives he had compassion for all beings and did not harm them with swords or sticks. The Tathagata's body being straight, square, and round, without any crookedness, a mark of a great man, is because in past lives he encouraged himself and all beings to settle their minds. The Tathagata's spine being like a great hook, possessing the majestic virtue of awe-inspiring radiance, a mark of a great man, is because in past lives he built images for all the enlightened ones (正覺, those who have attained enlightenment), repaired dilapidated temples, encouraged those who were scattered to unite, gave fearlessness, and resolved disputes, causing them to be harmonious. You should know that in my past lives, I practiced the roots of countless immeasurable virtues. The Tathagata practiced like this in past lives, and thus was able to attain these thirty-two marks of a great man.』 At that time, the Jewel Maiden said to the World Honored One (世尊, Buddha): 『It is truly unprecedented, O Lord of the Heavens (天中天, a title for the Buddha)! The roots of virtue that the Tathagata cultivated in past lives are truly unattainable, yet you are able to explain the Dharma of all Buddhas.』 The Buddha told the Jewel Maiden: 『It is so, it is so! As you have said, the Tathagata is explaining the Dharma of all Buddhas. If there are Bodhisattvas (菩薩, beings on the path to Buddhahood) who can hear about the roots of virtue that the Tathagata cultivated in past lives, and the Dharma that all Buddhas teach, they will obtain great benefits, without...'
極之慶，即當歸趣于真諦行，咸能具足諸佛之法。」
佛說於斯如來十力、四無所畏、十八不共諸佛之法，及三十二大人之相法門品時，十方世界六反震動，甚大光明普照佛土，不可計量眾生之類，皆發無上正真道意；二萬五千菩薩得不起法忍。天于虛空百千之眾而雨天華，鼓天上樂琴笛簫瑟，舉聲嘆曰：「其有眾人逮得聞此如來十力、四無所畏、十八不共諸佛之法、三十二大人之相，功德具足無有罪咎，信樂不疑行如上教，則于大眾、天上世間、天人之前演師子吼，猶如今日如來至真等正覺矣，天人之前而師子吼。所以者何？斯正典者終不歸趣下劣少信，處於小乘眾人之首，當歸清凈遵修法者，其人得此經典之要，愛敬可意欣悅踴躍。」
法行品第十
於是寶女白世尊曰：「至未曾有，天中之天！如來乃講往古去世一切德本諸佛正典。何謂，世尊！菩薩所行遵修經典為行法乎？善哉世尊！愿說菩薩所行之法。」
佛告寶女：「志性清凈則為菩薩所行法也。堅固親友則為行法；有反覆者則為行法；能修加恩則為行法；能忍罵詈則為行法；又歸命者而不棄捐則為行法；其羸劣者能為忍辱則為行法；所難致者而能施與則為行法；慈哀諸身則為行法；志性愍傷則為行法；護于犯戒則為行法；思惟經
【現代漢語翻譯】 現代漢語譯本：極其歡慶，就應當歸向真諦的修行，都能圓滿具足諸佛的法。」 佛陀宣說如來十力（如來所具有的十種力量）、四無所畏（佛陀的四種無所畏懼的自信）、十八不共諸佛之法（佛陀獨有的十八種功德），以及三十二大人之相（佛陀所具有的三十二種殊勝的相貌）的法門品時，十方世界發生六種震動，極其巨大的光明普照佛土，不可計量的眾生都發起了無上正真道的心意；二萬五千菩薩獲得了不起法忍（對佛法真理的堅定認可）。天界在虛空中，成百上千的天眾散落天花，演奏天上的樂器，如琴、笛、簫、瑟，發出讚歎的聲音說：『那些能夠聽聞如來十力、四無所畏、十八不共諸佛之法、三十二大人之相的人，功德圓滿沒有罪過，信奉歡喜不懷疑，按照上面的教導修行，那麼在眾人、天上世間、天人面前就能發出獅子吼（比喻佛陀的無畏說法），就像今天如來至真等正覺一樣，在天人面前發出獅子吼。這是為什麼呢？這部正典最終不會歸向那些下劣少信的人，不會處於小乘眾人的首位，應當歸向那些清凈遵修佛法的人，那些人得到這部經典的關鍵，會愛敬可意，欣悅踴躍。』 法行品第十 這時，寶女對世尊說：『真是前所未有，天中之天！如來您講述了過去去世的一切具有德本的諸佛的正典。請問，世尊！菩薩所修行的經典是行法嗎？太好了，世尊！希望您能講說菩薩所修行的法。』 佛陀告訴寶女：『心性清凈就是菩薩所修行的法。堅固親友就是行法；對於反覆無常的人，仍然以誠相待就是行法；能夠施加恩惠就是行法；能夠忍受辱罵就是行法；對於歸順自己的人不拋棄就是行法；對於弱小的人能夠忍辱就是行法；對於難以給予的東西能夠施捨就是行法；慈愛一切眾生就是行法；心性憐憫傷痛就是行法；護持犯戒的人就是行法；思惟經典
【English Translation】 English version: 'Extremely rejoicing, they should then return to the practice of the true meaning, and all can fully possess the Dharma of all Buddhas.' When the Buddha spoke of the Dharma of the Tathagata's Ten Powers (the ten powers possessed by the Tathagata), the Four Fearlessnesses (the four kinds of fearless confidence of the Buddha), the Eighteen Unique Dharmas of the Buddhas (the eighteen unique merits of the Buddha), and the Dharma of the Thirty-two Marks of a Great Man (the thirty-two auspicious marks of the Buddha), the ten directions of the world shook in six ways, and an immense light illuminated the Buddha lands. Immeasurable beings all generated the intention for the unsurpassed, true, and correct path; twenty-five thousand Bodhisattvas attained the forbearance of non-arising Dharma (firm acceptance of the truth of the Dharma). In the sky, hundreds of thousands of heavenly beings rained down heavenly flowers, played heavenly instruments such as zithers, flutes, panpipes, and se, and exclaimed in praise: 'Those who can hear of the Tathagata's Ten Powers, Four Fearlessnesses, Eighteen Unique Dharmas of the Buddhas, and Thirty-two Marks of a Great Man, whose merits are complete and without fault, who believe with joy and without doubt, and who practice according to the above teachings, will then be able to roar the lion's roar (a metaphor for the Buddha's fearless teaching) before the assembly, in the heavenly and earthly realms, and before the gods, just like the Tathagata, the truly enlightened one, does today, roaring the lion's roar before the gods. Why is this so? This sacred scripture will ultimately not return to those who are inferior and of little faith, nor will it be at the forefront of the assembly of those of the Hinayana; it should return to those who are pure and practice the Dharma. Those who obtain the essence of this scripture will love and respect it, and will be joyful and elated.' Chapter Ten on the Practice of Dharma Then, the Jewel Maiden said to the World Honored One: 'It is truly unprecedented, O God of Gods! The Tathagata has spoken of the sacred scriptures of all the Buddhas of the past who possessed virtuous roots. What, O World Honored One, is the practice of the Bodhisattvas who follow the scriptures? Excellent, O World Honored One! May you speak of the Dharma practiced by the Bodhisattvas.' The Buddha told the Jewel Maiden: 'A pure mind is the Dharma practiced by the Bodhisattvas. Being steadfast with friends is the practice of Dharma; treating those who are fickle with sincerity is the practice of Dharma; being able to bestow kindness is the practice of Dharma; being able to endure abuse is the practice of Dharma; not abandoning those who have surrendered to you is the practice of Dharma; being able to endure humiliation for the sake of the weak is the practice of Dharma; being able to give what is difficult to give is the practice of Dharma; being compassionate to all beings is the practice of Dharma; having a mind of pity for suffering is the practice of Dharma; protecting those who have broken precepts is the practice of Dharma; contemplating the scriptures
典則為行法；將順道教則為行法；好樂正典則為行法；將御諸經則為行法；而順寂然則為行法；而樂獨一則為行法；不厭閑居則為行法；等於屏處則為行法；舍于眾會則為行法；護于眾生則為行法；所睹無損則為行法；專修慈心則為行法；入于大哀則為行法；歡喜愛法則為行法；觀于禪思則為行法；興顯道心則為行法；嘆大乘法則為行法；棄捐重擔則為行法；心不怯弱則為行法；思惟止足則為行法；棄捐貪余多欲之慳則為行法；知節賢聖有足之德，而少言辭則為行法；無有諍訟斗亂怨恚，忍辱仁和則為行法；信知報應罪福之業則為行法；信、戒、聞、施、慚、恥、智惠，順此七財則為行法；奉敬尊長順從善友，恭禮受命則為行法；心常謙卑恭順自損，則為行法；不自毀身不呰他人、不嘆己德不蔽他功，則為行法；蠲除塵欲棄捐瞋恚及愚戇冥，離於憍慢則為行法；威儀禮節所遵具足，則為行法；善聽經典歡喜悅豫，則為行法；不離於佛、篤信正典、敬從聖眾，則為行法；佈施調意智慧出家凈修梵行，則為行法；得利無利，若譽若謗有名無名，若苦若樂不以動搖，以過世間之所有法，則為行法；若見親友及與怨敵、先人問訊，面色和悅而無愁悴，則為行法；無有調戲離於闇昧而無諛諂，不為邪性而無瑕玼，志性本末究竟清
凈，則為行法；而行四恩惠施仁愛利仁等利，一切合集救濟眾生，則為行法；行堅固法則為行法；唸佛、念法、念于聖眾，思念佈施、念奉禁戒、思念諸天，則為行法；施度無極、戒、忍、精進、一心住慧，所度無極，則為行法；善權方便勸助一切眾德之本為諸菩薩，則為行法；身口意凈護於十善，則為行法；非常、苦、空、而無有身，無人、無我、無壽、無命，信解如此則為行法；分別空行建立無想，曉了無愿，在於三界而無所著，則為行法；意止、意斷，遵修神足、根、力、覺意而入徑路觀乎寂寞，則為行法。」
佛告寶女：「其行法者，謂無有眼亦無眼行、無色想行；無有耳行亦無聲行、不想響行；無有鼻行亦無香行、不想香行；無有舌行亦無味行、不想味行；無有身行無細滑行、不想細滑；而無意行亦無法行、不想法行、亦無色行則為法行。無色想行、無色苦想、無我色行、不寂色行，則為行法；不空色行，非色無想行，則為行法。非色無願行，非色無造行；亦復非色恬怕之行；亦復非色清凈之行；亦復非色如審之行；亦復非色無生之行；亦復非色無起之行；亦復非色無著之行；亦不究竟色之所行；亦非於色無本為行，是則行法。如是痛癢思想生死識行，則為行法。
「非識無常行、非識苦行、
【現代漢語翻譯】 現代漢語譯本：
清凈，就是修行佛法；實行四種恩惠，佈施仁愛，利益他人，一切合起來救濟眾生，就是修行佛法；實行堅固的法則就是修行佛法；唸佛、念法、念僧眾，思念佈施、持戒、思念諸天，就是修行佛法；佈施度無極（paramita，到達彼岸），持戒、忍辱、精進、一心禪定、智慧，所度無極，就是修行佛法；善巧方便勸助一切眾德的根本，爲了諸菩薩，就是修行佛法；身口意清凈，守護十善，就是修行佛法；認識到無常、苦、空，而沒有身體，沒有人、沒有我、沒有壽命、沒有生命，相信並理解這些，就是修行佛法；分別空性，建立無想，明白無愿，處於三界而不執著，就是修行佛法；意念止息、意念斷除，遵循修行神足、根、力、覺支，進入寂靜的道路，就是修行佛法。 佛陀告訴寶女：『所謂修行佛法，就是沒有眼睛，也沒有眼睛的活動，沒有對色的想法；沒有耳朵的活動，也沒有對聲音的活動，不想聲音的活動；沒有鼻子的活動，也沒有對氣味的活動，不想氣味的活動；沒有舌頭的活動，也沒有對味道的活動，不想味道的活動；沒有身體的活動，也沒有對細滑的活動，不想細滑的活動；沒有意念的活動，也沒有對法的活動，不想法的活動，也沒有對色的活動，這就是修行佛法。沒有對色的想法，沒有對色的苦的感受，沒有我執的色，不執著于寂靜的色，這就是修行佛法；不執著于空性的色，不是沒有想法的色，這就是修行佛法。不是沒有願望的色，不是沒有造作的色；也不是對色感到恬淡害怕的修行；也不是對色感到清凈的修行；也不是對色如實審視的修行；也不是對色無生的修行；也不是對色無起的修行；也不是對色無執著的修行；也不是究竟色所能達到的修行；也不是對色沒有根本的修行，這就是修行佛法。像這樣，對於痛癢、思想、生死、識的修行，就是修行佛法。』 『不是識的無常的修行，不是識的苦的修行，』
【English Translation】 English version:
Purity is the practice of Dharma; to practice the four kindnesses, giving with love and benefiting others, and to gather all together to save sentient beings, is the practice of Dharma; to practice steadfast principles is the practice of Dharma; to contemplate the Buddha, the Dharma, and the Sangha, to contemplate giving, keeping precepts, and contemplating the devas, is the practice of Dharma; to practice giving to the utmost (paramita), keeping precepts, patience, diligence, one-pointed concentration, and wisdom, which are boundless, is the practice of Dharma; to skillfully encourage and assist all the roots of virtue for the sake of all Bodhisattvas, is the practice of Dharma; to purify body, speech, and mind, and to guard the ten virtues, is the practice of Dharma; to recognize impermanence, suffering, and emptiness, and that there is no body, no person, no self, no lifespan, no life, and to believe and understand this, is the practice of Dharma; to discern emptiness, establish non-perception, understand non-desire, and to be in the three realms without attachment, is the practice of Dharma; to cease thoughts, to cut off thoughts, to follow the practice of the psychic powers, the roots, the powers, and the factors of enlightenment, and to enter the path of tranquility, is the practice of Dharma. The Buddha said to the Jewel Maiden, 『The practice of Dharma is to have no eye, nor the activity of the eye, nor the thought of form; no ear, nor the activity of the ear, nor the thought of sound; no nose, nor the activity of the nose, nor the thought of smell; no tongue, nor the activity of the tongue, nor the thought of taste; no body, nor the activity of the body, nor the thought of touch; and no mind, nor the activity of the mind, nor the thought of dharma, nor the thought of form, this is the practice of Dharma. No thought of form, no feeling of suffering of form, no self-clinging to form, no attachment to the tranquility of form, this is the practice of Dharma; no attachment to the emptiness of form, not the form without thought, this is the practice of Dharma. Not the form without desire, not the form without creation; nor the practice of being indifferent and fearful of form; nor the practice of being pure in form; nor the practice of truly examining form; nor the practice of form without birth; nor the practice of form without arising; nor the practice of form without attachment; nor the practice that is ultimately attained by form; nor the practice that has no root in form, this is the practice of Dharma. Likewise, the practice of feeling, thought, birth and death, and consciousness, is the practice of Dharma.』 『Not the practice of the impermanence of consciousness, not the practice of the suffering of consciousness,』
非識無我行、非識寂行、非識空行、非識無想行、非識無願行、非識非無造行，亦復非識恬怕之行；亦復非識清凈之行；亦復非識如審之行；亦復非識無所生行；亦復非識無起之行；亦復非識無著之行；亦復非識究竟盡行；亦復非識無本之行；則為行法。亦復非識睹空之行；亦復非識無想之行；亦復非識無愿之行，是則行法。亦非四種行；亦非諸入行；亦非欲色無色之行，是則行法。亦非有行亦非不行，亦復無行，是則行法。亦非往至亦非不行，亦無處所亦無所住，則為行法。無心意識之所行者，則為行法。是名曰為行法矣！
「其無有見，不聞不知之所行者，是為行法。若使無身口心之行，是為行法。其不行法不行非法，是為行法。若無二行無若干行，是為行法。無過去行、無當來行、無現在行，是為行法。其無陰行、無諸種行、無眾入行，是為行法。無慾塵行、無有結恨、無所念行，是為行法。若無合行、無財業行，無我人壽命行，無有含血，若有所受同像之行，是為行法。其無發起分數之行，是為行法。其無吾我無己所行，是為行法。無斷滅行不計常行，不得諸見崖底之行，不倚中行，是為行法。諸法若住若無所住，吾我之法處所自然，其處非處清凈法處，一切法處皆無有處、空無之處、究本末處至竟無
【現代漢語翻譯】 現代漢語譯本 不是以『識』（vijñāna，意識）為基礎的無我之行，不是以『識』為基礎的寂靜之行，不是以『識』為基礎的空性之行，不是以『識』為基礎的無想之行，不是以『識』為基礎的無愿之行，不是以『識』為基礎的非有非無的造作之行，也不是以『識』為基礎的恬淡畏懼之行；也不是以『識』為基礎的清凈之行；也不是以『識』為基礎的如實審察之行；也不是以『識』為基礎的無所生之行；也不是以『識』為基礎的無起之行；也不是以『識』為基礎的無執著之行；也不是以『識』為基礎的究竟止息之行；也不是以『識』為基礎的無本源之行，這些都是『行』（saṃskāra，行蘊）的法則。也不是以『識』為基礎的觀空之行；也不是以『識』為基礎的無想之行；也不是以『識』為基礎的無愿之行，這些都是『行』的法則。也不是四種『行』（指善、惡、無記、不動），也不是諸『入』（āyatana，處）之行，也不是欲界、色界、無色界之行，這些都是『行』的法則。也不是有『行』也不是無『行』，也不是沒有『行』，這些都是『行』的法則。也不是往來，也不是不行，也沒有處所，也沒有所住，這些都是『行』的法則。沒有心意識所能行的，這些都是『行』的法則。這就是所謂的『行』的法則！ 其所行之處，是無所見、無所聞、無所知的，這就是『行』的法則。如果沒有任何身、口、意的行為，這就是『行』的法則。其所行既不是『法』（dharma，佛法）也不是『非法』，這就是『行』的法則。如果沒有二元對立的『行』，沒有各種各樣的『行』，這就是『行』的法則。沒有過去的『行』、沒有未來的『行』、沒有現在的『行』，這就是『行』的法則。沒有『陰』（skandha，五蘊）的『行』、沒有各種『行』、沒有眾『入』的『行』，這就是『行』的法則。沒有欲塵的『行』、沒有結恨的『行』、沒有所念的『行』，這就是『行』的法則。如果沒有合和的『行』、沒有財業的『行』、沒有我人壽命的『行』，沒有有情眾生，如果有所感受的同像之『行』，這就是『行』的法則。沒有發起分別的『行』，這就是『行』的法則。沒有我執、沒有我所有的『行』，這就是『行』的法則。沒有斷滅的『行』，不執著于常的『行』，不落入諸見邊見的『行』，不倚靠中道的『行』，這就是『行』的法則。諸法若住若無所住，我之法處所自然，其處非處清凈法處，一切法處皆無有處、空無之處、究竟本末之處，最終無處可得。
【English Translation】 English version Not the practice of no-self based on 『consciousness』 (vijñāna), not the practice of tranquility based on 『consciousness』, not the practice of emptiness based on 『consciousness』, not the practice of no-thought based on 『consciousness』, not the practice of no-desire based on 『consciousness』, not the practice of neither-being-nor-non-being based on 『consciousness』, nor the practice of calmness and fear based on 『consciousness』; nor the practice of purity based on 『consciousness』; nor the practice of true examination based on 『consciousness』; nor the practice of non-arising based on 『consciousness』; nor the practice of non-origination based on 『consciousness』; nor the practice of non-attachment based on 『consciousness』; nor the practice of ultimate cessation based on 『consciousness』; nor the practice of no-origin based on 『consciousness』, these are the laws of 『formations』 (saṃskāra). Nor the practice of observing emptiness based on 『consciousness』; nor the practice of no-thought based on 『consciousness』; nor the practice of no-desire based on 『consciousness』, these are the laws of 『formations』. Nor the four kinds of 『formations』 (referring to good, evil, neutral, and immovable), nor the practices of the 『entrances』 (āyatana), nor the practices of the desire realm, form realm, and formless realm, these are the laws of 『formations』. Neither having 『formations』 nor not having 『formations』, nor the absence of 『formations』, these are the laws of 『formations』. Neither going nor not going, neither a place nor a dwelling, these are the laws of 『formations』. What is not practiced by mind and consciousness, these are the laws of 『formations』. This is what is called the laws of 『formations』! That which is practiced where there is no seeing, no hearing, no knowing, this is the law of 『formations』. If there is no action of body, speech, and mind, this is the law of 『formations』. That which is practiced is neither 『dharma』 (Buddha's teachings) nor 『non-dharma』, this is the law of 『formations』. If there is no dualistic 『formation』, no various kinds of 『formations』, this is the law of 『formations』. No past 『formations』, no future 『formations』, no present 『formations』, this is the law of 『formations』. No 『aggregate』 (skandha) 『formations』, no various 『formations』, no 『entrances』 『formations』, this is the law of 『formations』. No 『formations』 of desire, no 『formations』 of hatred, no 『formations』 of thoughts, this is the law of 『formations』. If there are no combined 『formations』, no 『formations』 of wealth and karma, no 『formations』 of self, person, and lifespan, no sentient beings, if there are 『formations』 of similar perceptions, this is the law of 『formations』. No 『formations』 of initiating distinctions, this is the law of 『formations』. No 『formations』 of self-attachment, no 『formations』 of what belongs to self, this is the law of 『formations』. No 『formations』 of annihilation, not clinging to 『formations』 of permanence, not falling into the extremes of views, not relying on the middle way, this is the law of 『formations』. Whether the dharmas abide or do not abide, the place of my dharma is natural, its place is neither place nor non-place, the place of pure dharma, all places of dharma are without place, a place of emptiness, a place of ultimate beginning and end, ultimately there is no place to be found.
處，一切諸法無動無著不可盡極，亦無所有亦無所行、亦無輕戲亦無所依、亦無不依亦無所住亦無所受，其於是法曉了慧者，慧無所念，是曰諦。真諦無本則法之慧。
「設使，寶女！菩薩如是曉了諸法，游在生死開化眾生，亦不違失滅度之法，斯為菩薩等造法行。」世尊說此行法之時，八千菩薩逮得法忍。
不退轉品第十一
於時寶女！即以十億百千貴價珠瓔，貢上大聖，口宣斯言：「唯然，世尊！其有菩薩遵修奉順此法行者，則具佛法悉能普備。如茲受決，處佛道場，降伏眾魔怨敵之仇，以不退轉印而印之，當造斯觀。」
時，舍利弗謂寶女曰：「汝豈能知諸菩薩行不退轉印所可印乎？」
於時寶女答舍利弗以偈頌曰：
「人界及法界， 審諦解平等； 了斯無二際， 則不退轉印。 其過去諸佛， 當來並現在； 法界皆平等， 逮成不退轉。 諸所有境界， 並無為之界； 寂寞轉空議， 覺成不退轉。 本際無崖底， 不得及邊畔； 一時等能解， 覺了不退轉。 其有方俗法， 如行之所趣； 智慧觀平夷， 覺了不退轉。 如魔之境界， 佛界則平等； 相應為一類， 以是印見印。 其淫怒癡者， 欲塵不可
【現代漢語翻譯】 現代漢語譯本：在（一切）處所，一切諸法都是不動的，沒有執著的，不可窮盡的，也沒有任何實在的，也沒有任何行為，也沒有輕率的戲弄，也沒有所依賴的，也沒有不依賴的，也沒有所住的，也沒有所受的。對於這些法，如果能明瞭通達，其智慧就沒有念頭，這叫做真諦。真諦沒有根本，是法的智慧。 『寶女（Ratna-duhitṛ，指一位菩薩）！假設菩薩這樣明瞭諸法，在生死中游化眾生，也不會違背滅度之法，這才是菩薩所造的平等法行。』世尊說此法行時，八千菩薩獲得了法忍（dharma-kṣānti，對佛法的理解和接受）。 不退轉品第十一 這時，寶女（Ratna-duhitṛ）立刻用十億百千貴重的珠寶瓔珞，供奉給大聖（指佛陀），口中說道：『世尊！如果有菩薩遵循修習此法行，就能具足佛法，完全具備。像這樣接受授記，在佛道場中，降伏一切魔怨敵，以不退轉印（avaivartika-mudrā，保證不會退轉的印記）來印證他，應當這樣觀察。』 這時，舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）對寶女（Ratna-duhitṛ）說：『你難道知道諸菩薩所行的不退轉印，是用什麼來印證的嗎？』 這時，寶女（Ratna-duhitṛ）用偈頌回答舍利弗（Śāriputra）說： 『人界和法界，仔細觀察是平等的；瞭解這兩者沒有差別，這就是不退轉印。 過去諸佛，未來諸佛和現在諸佛，在法界中都是平等的，都成就了不退轉。 所有境界，和無為的境界，寂靜地轉為空無的議論，覺悟成就了不退轉。 本來的界限沒有邊際，無法到達邊畔；如果能同時平等地理解，覺悟了就是不退轉。 世俗的法，就像所行之處；用智慧觀察是平等的，覺悟了就是不退轉。 魔的境界，和佛的境界是平等的；相應為同一類，用這個印來見證印。 那些有淫慾、嗔怒、愚癡的人，慾望的塵埃是不可...
【English Translation】 English version: In all places, all dharmas are unmoving, without attachment, inexhaustible, without any existence, without any action, without frivolous play, without reliance, without non-reliance, without dwelling, and without reception. For those who understand these dharmas, their wisdom has no thoughts, and this is called the true meaning. The true meaning has no root, it is the wisdom of the dharma. 'Ratna-duhitṛ (a bodhisattva)! If a bodhisattva understands all dharmas in this way, and travels in samsara to transform sentient beings, they will not violate the dharma of nirvana. This is the equal dharma practice of a bodhisattva.' When the World Honored One spoke of this dharma practice, eight thousand bodhisattvas attained dharma-kṣānti (acceptance and understanding of the dharma). Chapter Eleven on Non-retrogression At that time, Ratna-duhitṛ immediately offered ten billion hundred thousand precious jeweled necklaces to the Great Sage (Buddha), and said: 'World Honored One! If there are bodhisattvas who follow and practice this dharma, they will be complete with the Buddha's dharma, fully equipped. Like this, receiving prediction, in the Buddha's place of enlightenment, subduing all demonic enemies, and being sealed with the avaivartika-mudrā (seal of non-retrogression), one should observe in this way.' At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said to Ratna-duhitṛ: 'Do you know what the non-retrogression seal that bodhisattvas practice is used to seal?' At that time, Ratna-duhitṛ answered Śāriputra with a verse: 'The realm of humans and the realm of dharma, carefully observing, are equal; understanding that these two have no difference, this is the seal of non-retrogression. The Buddhas of the past, the Buddhas of the future, and the Buddhas of the present, are all equal in the realm of dharma, and all attain non-retrogression. All realms, and the realm of non-action, quietly turning into empty discussions, awakening and achieving non-retrogression. The original boundary has no edge, cannot reach the side; if one can understand equally at the same time, awakening is non-retrogression. The mundane dharmas, are like the place one travels; observing with wisdom is equal, awakening is non-retrogression. The realm of demons, and the realm of the Buddha are equal; corresponding as one kind, using this seal to witness the seal. Those with lust, anger, and ignorance, the dust of desire is not...
限； 覺了諸想著， 達解不退轉。 生死及無為， 道教則寂然； 等解于滅度， 覺了不退轉。 五陰道如之， 有二分別慧； 猶如幻貌像， 明哲無思想。 計於四種者， 猶如虛空界； 曉了無可取， 真印而見印。 覺眼則為道， 解空無所著； 若眼道如之， 以等上平等。 諸入皆如是， 道空常平均； 當作是了知， 以此印見印。 眾生之所念， 一心悉知之； 則無所掛礙， 斯故不退轉。 一切群萌根， 卑劣妙中間； 于彼度無極， 逮成不退轉。 辯才無掛礙， 無逝無所住； 億劫中誦說， 其法不可盡。 虛空尚可盡， 風可尚執持； 彼明辯才慧， 則不可盡極。 總持行如斯， 攬攝一切法； 名德不違心， 不失於博聞。 其十方諸佛， 導師所說法； 皆得於總持， 慧心念不忘。 於過去千劫， 所聞大聖法； 咨問真諦教， 善學于總持。 斯等總持然， 辯才亦如之； 智惠及諸根， 逮成不退轉。 以空印諸法， 無著無所拔； 以印印于空， 故曰不退轉。 虛空印諸法， 清凈無所有； 曉了此本際， 以印不退轉。
【現代漢語翻譯】 現代漢語譯本 覺悟了所有執著，通達理解而不退轉。 生死輪迴和無為涅槃，在佛法教義中都是寂靜的； 平等地理解滅度，覺悟了便不會退轉。 五蘊（色、受、想、行、識）的實相是如此，其中有二種分別的智慧； 它們就像虛幻的影像，明智的人不會有任何思想執著。 執著於四種存在形式（有、無、亦有亦無、非有非無）的人，就像身處虛空之中； 明白一切都不可執取，以真理的印記來印證真理。 覺悟之眼就是通往真理的道路，理解空性就不會有所執著； 如果覺悟之眼是真理的道路，那麼它就等同於至高無上的平等。 所有的感官入口都是如此，真理的空性是恒常平等的； 應當這樣去理解，用這種印記來印證真理。 眾生心中所想的，都能一心了知； 這樣就不會有任何掛礙，因此不會退轉。 一切眾生的根性，無論是卑劣、殊勝還是中等； 都能從中得到解脫，最終成就而不退轉。 辯才無礙，沒有止息也沒有停留； 即使在億劫中誦說，佛法也無法窮盡。 虛空尚且可以窮盡，風也可以被執持； 但那明智的辯才和智慧，是無法窮盡的。 總持的修行是這樣的，能夠攝取一切法； 名聲和德行不會違背本心，也不會失去廣博的見聞。 十方諸佛，導師所宣說的佛法； 都能通過總持來領悟，智慧的心念不會遺忘。 在過去千劫中所聽聞的偉大聖者的佛法； 請教真理的教誨，善於學習總持。 這樣的總持，辯才也是如此； 智慧和各種根性，都能成就而不退轉。 用空性的印記來印證諸法，沒有執著也沒有捨棄； 用印記來印證空性，所以說不會退轉。 用虛空的印記來印證諸法，清凈而無所有； 明白這個根本的實相，用印記來達到不退轉。
【English Translation】 English version Having awakened to all attachments, one attains understanding without regression. Samsara (birth and death) and Nirvana (non-doing), in the teachings of Dharma, are both tranquil; Understanding liberation equally, one who is awakened does not regress. The true nature of the five skandhas (form, feeling, perception, mental formations, consciousness) is such, wherein there are two kinds of discerning wisdom; They are like illusory images, the wise have no conceptual attachments. Those who cling to the four forms of existence (existence, non-existence, both existence and non-existence, neither existence nor non-existence), are like being in empty space; Understanding that nothing is graspable, one seals the truth with the seal of truth. The eye of awakening is the path to truth, understanding emptiness leads to non-attachment; If the eye of awakening is the path to truth, then it is equal to the supreme equality. All sensory entrances are like this, the emptiness of truth is constant and equal; One should understand it this way, using this seal to verify the truth. The thoughts in the minds of all beings, one can know with a single mind; Thus, there will be no hindrance, and therefore no regression. The roots of all beings, whether inferior, superior, or intermediate; Can all be liberated from it, ultimately achieving non-regression. Eloquence is unhindered, without cessation or dwelling; Even if recited for countless eons, the Dharma cannot be exhausted. Empty space can still be exhausted, and the wind can still be held; But the wisdom of that intelligent eloquence cannot be exhausted. The practice of Dharani (total recall) is like this, able to encompass all dharmas; Reputation and virtue will not go against one's heart, nor will one lose broad knowledge. The Dharma spoken by the Buddhas of the ten directions, the guides; Can all be understood through Dharani, the wise mind will not forget. The Dharma of the great sages heard in the past thousands of eons; Inquiring about the teachings of truth, one is skilled in learning Dharani. Such is Dharani, and eloquence is also like this; Wisdom and all faculties, can achieve non-regression. Using the seal of emptiness to seal all dharmas, there is no attachment and no abandonment; Using the seal to seal emptiness, therefore it is said to be non-regressing. Using the seal of emptiness to seal all dharmas, pure and without anything; Understanding this fundamental reality, one achieves non-regression with the seal.
諸因緣法無， 因緣其惟行； 因緣則非真， 諦相一切法。 諸法相猶幻， 猶如虛空相； 以是相印之， 印于不退轉。 一切眾生行， 色聲之禮節； 一時普能現， 覺了不退轉。 于施捨無量， 功德常無盡； 供養虛空界， 至誠命為一。 禁戒高無極， 懷來致佛戒； 無限無有量， 等游若虛空。 一切眾生禁， 學不學緣覺； 及不退轉戒， 十六分無倫。 忍辱悉盡極， 遵修無所生； 成就此忍辱， 逮成不退轉。 精進無限量， 方便不可極； 悅可群萌類， 精進為大仙。 常為專志定， 無亂善謹慎； 普見一切法， 無諍定三昧。 逮無礙智惠， 凈除所睹處； 得佛之尊行， 凈土令成就。 慧飛度無極， 善學于善權； 以佛印見印， 遵修于道行。 其行不可知， 志性何所療？ 積行無邊際， 開化于眾生。 諸聲聞緣覺， 一切魔異學； 緣不能及知， 大人之所行。 彼不著諸行， 感動神足定； 解空無所有， 皆讀逮所興。 來過而出生， 示現佛形像； 坐于佛樹下， 則轉於法輪。 普現諸國土， 面見十方佛； 譬若如日
【現代漢語翻譯】 現代漢語譯本 諸法皆由因緣而生，其本性為空無，因緣本身也只是現象的流轉；因緣並非真實，真諦是洞察一切法的實相。諸法的表象如同幻象，又如虛空一般；以這種實相印證，便能達到不退轉的境界。一切眾生的行為，包括色、聲等禮儀，都能在同一時間普遍顯現，覺悟到這一點便能不退轉。在佈施方面，其功德無量，永無止境；以至誠之心供養整個虛空界，視其為一體。持戒的境界崇高無上，能使人獲得佛的戒律；其無限無量的境界，如同在虛空中自由遨遊。一切眾生所持的戒律，包括聲聞、緣覺的修行，以及不退轉的戒律，其殊勝之處無與倫比。忍辱的修行達到極致，遵循修行而不執著于生滅；成就這種忍辱，便能達到不退轉的境界。精進的修行沒有止境，方便法門也無窮無盡；能使一切眾生喜悅，精進者堪稱大仙。常以專注的心修習禪定，不散亂，謹慎行事；普遍觀察一切法的實相，達到無諍的三昧境界。獲得無礙的智慧，能凈化所見之處；獲得佛的尊貴行為，成就清凈的佛土。智慧的飛躍沒有止境，善於學習各種方便法門；以佛的印記來印證所見，遵循佛道而修行。其行為不可思議，其志向和本性又該如何衡量？積累無邊的修行，開化一切眾生。諸聲聞、緣覺，以及一切魔道和外道，都無法理解和知曉，這是大修行者的境界。他們不執著于任何行為，能以神通自在地入定；理解空性，明白一切皆無自性，皆能通達所興起的法。他們從過去和未來中顯現，示現佛的形象；坐在菩提樹下，便開始轉動法輪。普遍顯現在各個國土，面見十方諸佛；譬如太陽一般。
【English Translation】 English version All dharmas (phenomena) arise from causes and conditions (hetupratyaya), their nature is emptiness (shunyata), and the causes and conditions themselves are merely the flow of phenomena; causes and conditions are not real, the true meaning is to perceive the true nature of all dharmas. The appearances of all dharmas are like illusions, like the void; by verifying with this true nature, one can reach the state of non-retrogression. The actions of all sentient beings, including rituals of form and sound, can all appear universally at the same time, and realizing this leads to non-retrogression. In terms of giving, the merit is immeasurable and endless; with sincerity, offering to the entire void is seen as one. The realm of precepts is supremely high, enabling one to obtain the Buddha's precepts; its boundless and immeasurable realm is like freely roaming in the void. The precepts held by all sentient beings, including the practices of Shravakas (hearers) and Pratyekabuddhas (solitary realizers), as well as the precepts of non-retrogression, are unparalleled in their excellence. The practice of patience reaches its extreme, following the practice without attachment to arising and ceasing; achieving this patience leads to the state of non-retrogression. The practice of diligence has no end, and the skillful means are infinite; it can bring joy to all sentient beings, and the diligent one is worthy of being called a great sage. Always practice meditation with a focused mind, without distraction, and act with caution; universally observe the true nature of all dharmas, reaching the samadhi (meditative absorption) of non-contention. Attaining unobstructed wisdom, one can purify all that is seen; obtaining the noble conduct of the Buddha, one can achieve a pure Buddha-land. The flight of wisdom is limitless, and one is skilled in learning various skillful means; using the Buddha's seal to verify what is seen, one follows the path of the Buddha. Their actions are inconceivable, and how can their aspirations and nature be measured? Accumulating boundless practice, they enlighten all sentient beings. All Shravakas, Pratyekabuddhas, as well as all demons and heretics, cannot understand or know this, for it is the realm of great practitioners. They are not attached to any actions, and can freely enter samadhi with supernatural powers; understanding emptiness, knowing that all things have no self-nature, they can all comprehend the arising of dharmas. They appear from the past and future, manifesting the image of the Buddha; sitting under the Bodhi tree, they begin to turn the Dharma wheel. They appear universally in all lands, meeting the Buddhas of the ten directions; like the sun.
月， 等游于虛空。 示現取滅度， 隨大信樂乘； 不違示斯印， 其印不退轉。 無限如虛空， 智慧普若斯！ 不退轉之法， 曉了道如斯！」
於是寶女說此頌已不退轉印時，三千大千世界為大震動，五千菩薩得不退轉受別之印。世尊則贊彼寶女曰：「善哉善哉！快說斯言，能演菩薩不退轉印」。
大乘品第十二
於是賢者須菩提白世尊曰：「唯然，大聖！如今斯女，不退轉印而見印矣，不復疑也，乃能有斯如此像類上妙辯才也。設不爾者，無緣講說若茲深法。」
佛言：「如是，須菩提！誠如所云。如斯寶女，不退轉印而見印矣！以逮法忍，乃得入斯大乘之行。」
於時寶女前問佛言：「所云大乘為何謂乎？」
佛告寶女：「所謂大乘，弘廣之乘，慰撫一切眾生之類故；無有陰蓋，示現一切眾德異惠故；離垢之乘，舍諸塵勞窈冥事故；普照之乘，一切所解脫門相故；顯曜之乘，無慾著故；隨因緣乘，脫所掛礙故；清凈之乘，護戒品故；等善住乘；而諦慎護定品之故；無漏之乘，選惠品故；解脫乘者，照解品故；等現一切諸法乘者，曉了度知見品之故；不進退乘者，攝十力故；無懼乘者，四無所畏師子吼故；無所往至離處乘者，攝受諸佛十八不共殊
【現代漢語翻譯】 現代漢語譯本 月亮，等同於在虛空中游蕩。 示現涅槃，隨順大信樂的乘法（Yana，佛教的修行方法）； 不違背所展示的印記（Mudrā，手印或象徵），這印記不會退轉。 無限如同虛空，智慧普遍如同這樣！ 不退轉的法，明白真理就是這樣！』
於是寶女說完這不退轉印的偈頌時，三千大千世界發生大震動，五千菩薩得到不退轉的授記印。世尊讚歎寶女說：『善哉善哉！說得好啊，能演說菩薩不退轉印。』
大乘品第十二
於是賢者須菩提對世尊說：『是的，大聖！如今這位女子，已經見到不退轉印，不再疑惑了，才能有如此這般上妙的辯才。如果不是這樣，就沒有緣分講說如此深奧的法。』
佛說：『是的，須菩提！確實如你所說。這位寶女，已經見到不退轉印了！因為得到了法忍（Dharma-ksanti，對佛法的忍可），才能進入這大乘的修行。』
這時寶女向前問佛說：『所說的大乘是什麼意思呢？』
佛告訴寶女：『所謂大乘，是弘廣的乘法，爲了安慰一切眾生；沒有陰蓋（五陰的覆蓋），示現一切功德和智慧；是離垢的乘法，捨棄一切塵勞和黑暗的事；是普照的乘法，因為一切解脫之門都顯現；是顯耀的乘法，沒有慾望和執著；是隨因緣的乘法，脫離一切掛礙；是清凈的乘法，守護戒律；是等善住的乘法，謹慎守護禪定；是無漏的乘法，選擇智慧；是解脫的乘法，照見真理；是等現一切諸法的乘法，明白度知見；是不進退的乘法，攝取十力（Tathāgata-bala，如來的十種力量）；是無懼的乘法，因為有四無所畏（catvāri vaiśāradyāni，佛的四種無畏）的獅子吼；是無所往至離處的乘法，攝受諸佛的十八不共殊勝法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛獨有的十八種功德）。』
【English Translation】 English version The moon, like wandering in the void. Manifesting the attainment of Nirvana, following the vehicle (Yana) of great faith and joy; Not violating the sign (Mudrā) that is shown, that sign does not regress. Limitless like the void, wisdom is universal like this! The Dharma of non-regression, understanding the path is like this!』
Then, when the Jewel Maiden finished reciting this verse of the non-regression sign, the three thousand great thousand worlds shook greatly, and five thousand Bodhisattvas received the sign of non-regression. The World Honored One praised the Jewel Maiden, saying: 『Excellent, excellent! Well said, able to expound the Bodhisattva's sign of non-regression.』
Chapter Twelve on the Great Vehicle
Then the Venerable Subhuti said to the World Honored One: 『Yes, Great Sage! Now this woman, having seen the sign of non-regression, no longer doubts, and is able to have such excellent eloquence. If it were not so, there would be no cause to speak of such profound Dharma.』
The Buddha said: 『So it is, Subhuti! Truly as you say. This Jewel Maiden, has seen the sign of non-regression! Because she has attained Dharma-ksanti (acceptance of the Dharma), she is able to enter the practice of this Great Vehicle.』
At that time, the Jewel Maiden asked the Buddha: 『What is meant by the so-called Great Vehicle?』
The Buddha told the Jewel Maiden: 『The so-called Great Vehicle is a vast vehicle, for the sake of comforting all sentient beings; it has no obscurations (coverings of the five skandhas), manifesting all virtues and wisdom; it is a vehicle free from defilements, abandoning all worldly toils and darkness; it is a vehicle of universal illumination, because all gates of liberation are revealed; it is a vehicle of radiance, without desire or attachment; it is a vehicle that follows conditions, freeing from all hindrances; it is a vehicle of purity, protecting the precepts; it is a vehicle of equal and good abiding, carefully guarding concentration; it is a vehicle without outflows, selecting wisdom; it is a vehicle of liberation, illuminating the truth; it is a vehicle that equally manifests all dharmas, understanding the knowledge of the path; it is a vehicle of non-regression, embracing the ten powers (Tathāgata-bala) of the Tathagata; it is a vehicle without fear, because of the lion's roar of the four fearlessnesses (catvāri vaiśāradyāni); it is a vehicle that goes nowhere and is detached, embracing the eighteen unique qualities of the Buddhas (aṣṭādaśa āveṇikā buddha-dharmāḥ).』
勝法故；普平乘者，等行慈心加眾生故；無害乘者，則以正法抑制一切諸外學故；消除乘者，降伏一切魔官屬故；寂滅乘者，壞塵勞故；降化乘者，伏陰魔故；離限乘者，越死魔故；殊勝乘者，棄天魔故；豪富乘者，則能具足施度無極故；無熱乘者，戒度無極則具足故；棄怨乘者，忍度無極則具足故；堅無壞乘者，進度無極則具足故；斷除一切諸所自在瑕玼之乘者，心離陰蓋故；所修乘者，寂度無極則具足故；一切善德一切智惠世俗之事度世之法所遭乘者，智度無極則具足故；普御隨行一切乘者，權度無極則具足故；至無至乘，趣滅度故；歸安乘者，建八路故；其所至到無處乘者，遵修奉行觀寂之故；根力覺意具志乘者，一切諸魔及諸異學無瞻顏故；四神足乘，則能普現諸佛國故；等能超度正諦住乘，蠲除一切諸不善法、遵修眾行德善法故；善修謹慎意止乘者，無內怨故；假使不著三界乘者，奉無漏故；不著有為諸界乘者，逮得無為顯曜界故；不捨道心御善住乘，不樂一切聲聞緣覺所行惠故；超越乘者，則能施以無見頂故；莊嚴乘者，功德成故；選擇眾生志性乘者，究竟慧故；闡門乘者，所可祠祀無所逆故；一味乘者，等佛惠故；洪音乘者，十方聞故；一切諸天普禮乘者，善修業故；釋梵四王所嘆乘者，德無量故；其
【現代漢語翻譯】 現代漢語譯本 因勝法而得名『勝法乘』；因以平等慈心對待眾生而得名『普平乘』；因以正法抑制一切外道學說而得名『無害乘』；因降伏一切魔的眷屬而得名『消除乘』；因破除塵世煩惱而得名『寂滅乘』；因降伏五陰魔而得名『降化乘』；因超越死魔而得名『離限乘』；因捨棄天魔而得名『殊勝乘』；因能圓滿佈施波羅蜜而得名『豪富乘』；因能圓滿持戒波羅蜜而得名『無熱乘』；因能圓滿忍辱波羅蜜而得名『棄怨乘』；因能圓滿精進波羅蜜而得名『堅無壞乘』；因心離五陰之蓋，斷除一切自在的瑕疵而得名『斷除一切諸所自在瑕玼之乘』；因能圓滿禪定波羅蜜而得名『所修乘』；因能圓滿一切善德、一切智慧、世俗之事、度世之法而得名『一切善德一切智惠世俗之事度世之法所遭乘』；因能圓滿方便波羅蜜而得名『普御隨行一切乘』；因趣向滅度而得名『至無至乘』；因建立八正道而得名『歸安乘』；因遵修奉行觀寂而得名『其所至到無處乘』；因一切諸魔及諸外道都無法瞻仰其顏面而得名『根力覺意具志乘』；因能普遍顯現諸佛國土而得名『四神足乘』；因能去除一切不善之法，遵修眾行德善之法而得名『等能超度正諦住乘』；因無內心的怨恨而得名『善修謹慎意止乘』；因奉行無漏法而得名『假使不著三界乘』；因獲得無為顯曜之境界而得名『不著有為諸界乘』；因不捨道心，安住于善，不樂於一切聲聞緣覺所修之慧而得名『不捨道心御善住乘』；因能施予無見頂之法而得名『超越乘』；因功德成就而得名『莊嚴乘』；因究竟智慧而得名『選擇眾生志性乘』；因所祭祀之處無所違逆而得名『闡門乘』；因等同於佛的智慧而得名『一味乘』；因聲音洪亮，十方皆聞而得名『洪音乘』；因一切諸天都普遍禮敬而得名『一切諸天普禮乘』；因善修諸業而得名『釋梵四王所嘆乘』；因功德無量而得名『其』
【English Translation】 English version It is called 'Victorious Dharma Vehicle' (勝法乘) because of the superior Dharma; it is called 'Universal Equality Vehicle' (普平乘) because of extending loving-kindness equally to all beings; it is called 'Harmless Vehicle' (無害乘) because of using the right Dharma to suppress all external teachings; it is called 'Eliminating Vehicle' (消除乘) because of subduing all the retinues of Mara; it is called 'Tranquil Vehicle' (寂滅乘) because of destroying worldly afflictions; it is called 'Transforming Vehicle' (降化乘) because of subduing the skandha-mara; it is called 'Limitless Vehicle' (離限乘) because of transcending the death-mara; it is called 'Supreme Vehicle' (殊勝乘) because of abandoning the deva-mara; it is called 'Wealthy Vehicle' (豪富乘) because of being able to fully accomplish the perfection of giving (dāna pāramitā); it is called 'Cool Vehicle' (無熱乘) because of fully accomplishing the perfection of morality (śīla pāramitā); it is called 'Non-resentful Vehicle' (棄怨乘) because of fully accomplishing the perfection of patience (kṣānti pāramitā); it is called 'Indestructible Vehicle' (堅無壞乘) because of fully accomplishing the perfection of diligence (vīrya pāramitā); it is called 'Vehicle that Cuts Off All Self-Mastery Flaws' (斷除一切諸所自在瑕玼之乘) because the mind is free from the five hindrances; it is called 'Practiced Vehicle' (所修乘) because of fully accomplishing the perfection of meditation (dhyāna pāramitā); it is called 'Vehicle that Encounters All Virtues, Wisdom, Worldly Matters, and Transcendent Dharmas' (一切善德一切智惠世俗之事度世之法所遭乘) because of fully accomplishing the perfection of wisdom (prajñā pāramitā); it is called 'Vehicle that Universally Guides and Follows All' (普御隨行一切乘) because of fully accomplishing the perfection of skillful means (upāya pāramitā); it is called 'Vehicle of Reaching the Unreachable' (至無至乘) because of heading towards extinction; it is called 'Vehicle of Returning to Peace' (歸安乘) because of establishing the Eightfold Path; it is called 'Vehicle of Reaching the Unreachable Place' (其所至到無處乘) because of practicing and observing tranquility; it is called 'Vehicle of Roots, Powers, Enlightenment Factors, and Aspiration' (根力覺意具志乘) because all Maras and externalists cannot look upon its face; it is called 'Vehicle of the Four Supernatural Powers' (四神足乘) because of being able to universally manifest the Buddha lands; it is called 'Vehicle of Equal Transcendence and Abiding in the Right Truth' (等能超度正諦住乘) because of eliminating all unwholesome dharmas and practicing all virtuous dharmas; it is called 'Vehicle of Well-Practiced and Cautious Mind-Stopping' (善修謹慎意止乘) because of having no internal resentment; it is called 'Vehicle of Not Being Attached to the Three Realms' (假使不著三界乘) because of practicing the unconditioned; it is called 'Vehicle of Not Being Attached to Conditioned Realms' (不著有為諸界乘) because of attaining the unconditioned and luminous realm; it is called 'Vehicle of Not Abandoning the Bodhi Mind and Abiding in Goodness' (不捨道心御善住乘) because of not delighting in the wisdom practiced by all Śrāvakas and Pratyekabuddhas; it is called 'Transcending Vehicle' (超越乘) because of being able to bestow the Dharma of the summit of no-seeing; it is called 'Adorned Vehicle' (莊嚴乘) because of the accomplishment of merits; it is called 'Vehicle of Selecting the Aspirations of Beings' (選擇眾生志性乘) because of ultimate wisdom; it is called 'Vehicle of Opening the Gate' (闡門乘) because there is no opposition to what is worshipped; it is called 'Vehicle of One Taste' (一味乘) because of being equal to the Buddha's wisdom; it is called 'Vehicle of the Great Sound' (洪音乘) because it is heard in the ten directions; it is called 'Vehicle that All Devas Universally Bow To' (一切諸天普禮乘) because of practicing good deeds; it is called 'Vehicle Praised by Śakra, Brahma, and the Four Heavenly Kings' (釋梵四王所嘆乘) because of immeasurable virtues; it is called 'The'
有慳貪能施乘者，為元首故。若有犯禁施惠戒乘者，謂大乘故；志懷瞋怒施忍乘者，不加害心於眾生故；其懈怠者施精進乘，被堅固鎧未曾舍故；其亂心者施禪定乘，令心調定業仁賢故；其邪智者施正惠乘，博聞解故；惠施眾安除苦患乘，不造一切眾惡之故。佛之聖道無掛礙智，無等倫惠所示現者，皆處一切諸乘頂故。以是之故為大乘也。」
佛講說此大乘議時，萬二千人發無上正真道意，口說斯言：「吾等亦當乘斯大乘，令無數人眾生之類，皆使得立於此大乘。」
於是寶女白世尊曰：「唯然，大聖！其大乘者有何塹路，而不疾歸諸通之惠？」
佛告寶女：「行大乘者，有三十二掛礙塹路，以此塹故不疾得成諸通之慧。何謂三十二？樂聲聞乘(一)。志緣覺乘(二)。求釋梵處(三)。倚著所生凈修梵行(四)。專一德本言是我所(五)。若得財寶慳貪愛吝(六)。以偏黨心而施眾生(七)。輕易戒禁(八)。不念道心專精之行(九)。瞋恚之事以為名聞(十)。其心廢逸(十一)。而心馳騁(十二)。不求博聞(十三)。不察所造(十四)。貢高自大(十五)。不能清凈身口心行(十六)。不護正法(十七)。背舍師恩(十八)。棄捨四恩(十九)。離堅要法(二十)。習諸惡友(二十一)。
【現代漢語翻譯】 現代漢語譯本：對於那些吝嗇卻能佈施的人，給予他們的是領導者的乘（乘，這裡指教法或修行方式）。對於那些違犯戒律卻能施予恩惠的人，給予他們的是大乘（大乘，Mahayana，佛教的一個主要流派）的教法；對於那些心懷嗔怒卻能施予忍辱的人，是因為他們不以害心對待眾生；對於那些懈怠的人，給予他們的是精進乘，因為他們披著堅固的鎧甲從不捨棄；對於那些心散亂的人，給予他們的是禪定乘，使他們的心調伏安定，成為仁慈賢良的人；對於那些有邪見的人，給予他們的是正慧乘，使他們博學多聞；給予眾生安樂、解除痛苦的乘，是因為他們不造作一切惡行。佛陀的聖道具有無礙的智慧，具有無與倫比的恩惠，所展示的教法，都處於一切諸乘的頂端。因此，這被稱為大乘。 佛陀講說這大乘的教義時，有一萬二千人發起了無上正等正覺（無上正真道意，Anuttara-samyak-sambodhi，佛教的最高覺悟）的心，口中說道：『我們也應當修習這大乘，使無數的眾生，都能安立於這大乘之中。』 這時，寶女（寶女，Ratnavati，一位菩薩）向世尊說道：『是的，大聖！這大乘有什麼障礙，不能迅速地獲得諸神通的智慧呢？』 佛陀告訴寶女：『修習大乘的人，有三十二種障礙，因為這些障礙，不能迅速地成就諸神通的智慧。這三十二種障礙是什麼呢？貪愛聲聞乘（聲聞乘，Sravakayana，佛教中追求自我解脫的修行方式）(一)。執著于緣覺乘（緣覺乘，Pratyekabuddhayana，佛教中不依賴他人教導而獨自開悟的修行方式）(二)。追求釋梵天（釋梵處，Brahma，印度教中的創造神）的境界(三)。執著于所生的清凈梵行（梵行，Brahmacarya，清凈的修行生活）(四)。專一于功德，認為那是自己所擁有的(五)。如果得到財寶，就慳吝貪愛(六)。以偏袒的心施予眾生(七)。輕視戒律(八)。不念道心，不專精修行(九)。把嗔恚的事情當作名聲(十)。內心懈怠放逸(十一)。心意馳騁不定(十二)。不求博學多聞(十三)。不反省自己的行為(十四)。貢高自大(十五)。不能清凈身口意三業(十六)。不護持正法(十七)。背棄師長的恩情(十八)。拋棄四種恩情（四恩，父母恩、眾生恩、國土恩、三寶恩）(十九)。遠離堅固的修行方法(二十)。親近各種惡友(二十一)。'
【English Translation】 English version: For those who are stingy but capable of giving, the vehicle (vehicle, here refers to teaching or practice) given is that of a leader. For those who violate precepts but are capable of bestowing kindness, the vehicle given is the Mahayana (Mahayana, a major branch of Buddhism); for those who harbor anger but are capable of practicing patience, it is because they do not harm sentient beings; for those who are lazy, the vehicle given is that of diligence, because they wear firm armor and never give up; for those whose minds are scattered, the vehicle given is that of meditation, to make their minds calm and stable, becoming benevolent and virtuous; for those who have wrong views, the vehicle given is that of right wisdom, to make them learned and knowledgeable; the vehicle that gives peace and removes suffering to sentient beings is because they do not commit any evil deeds. The holy path of the Buddha has unobstructed wisdom, has unparalleled kindness, and the teachings shown are all at the peak of all vehicles. Therefore, this is called the Mahayana. When the Buddha spoke about the teachings of this Mahayana, twelve thousand people aroused the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the highest enlightenment in Buddhism), and said: 'We should also practice this Mahayana, so that countless sentient beings can be established in this Mahayana.' Then, Ratnavati (Ratnavati, a Bodhisattva) said to the World Honored One: 'Yes, Great Sage! What are the obstacles of this Mahayana, that it cannot quickly attain the wisdom of all supernatural powers?' The Buddha told Ratnavati: 'Those who practice the Mahayana have thirty-two obstacles, and because of these obstacles, they cannot quickly achieve the wisdom of all supernatural powers. What are these thirty-two obstacles? Attachment to the Sravakayana (Sravakayana, the path of self-liberation in Buddhism) (1). Attachment to the Pratyekabuddhayana (Pratyekabuddhayana, the path of self-enlightenment in Buddhism) (2). Seeking the realm of Brahma (Brahma, the creator god in Hinduism) (3). Attachment to the pure Brahmacarya (Brahmacarya, pure spiritual life) that one has cultivated (4). Being fixated on one's own merits, thinking that they belong to oneself (5). If one obtains wealth, one becomes stingy and greedy (6). Giving to sentient beings with a biased mind (7). Disregarding precepts (8). Not being mindful of the path and not practicing diligently (9). Using anger as a means to gain fame (10). Being lazy and negligent in one's mind (11). Having a restless mind (12). Not seeking to be learned and knowledgeable (13). Not reflecting on one's own actions (14). Being arrogant and conceited (15). Not being able to purify one's body, speech, and mind (16). Not protecting the Dharma (17). Betraying the kindness of one's teachers (18). Abandoning the four kinds of kindness (four kinds of kindness, kindness of parents, kindness of sentient beings, kindness of the country, kindness of the Three Jewels) (19). Abandoning firm methods of practice (20). Befriending evil companions (21).'
隨諸陰種(二十二)。不勸助道(二十三)。念不善本(二十四)。所發道意無權方便(二十五)。不以慇勤咨嗟三寶(二十六)。憎諸菩薩(二十七)。所未聞法聞之誹謗(二十八)。不覺魔事(二十九)。習恃俗典(三十)。不肯勸化于眾生類(三十一)。厭于生死(三十二)。是為三十二事，違失大乘墮于塹路，其墮塹路不能疾成諸通之惠。
「又復寶女！其學大乘之威神德，以此之乘墮于塹路。所以者何？其於斯乘有為之穢，不如所乘為大乘者，則墮塹路。若以于彼無為之德，如斯行乘為大乘者，名聞之德計于彼乘，于如來心即為塵勞一切不順，於斯大乘悉墮塹路。其於斯乘著如來覺，德稱之故，如是乘者大乘之德故墮塹路。是故寶女！菩薩大乘當棄塵勞所慕法乘，以斯之法致凈大乘，當習此法思惟奉行令斯恢弘。
「何所是法凈致大乘？有三十二法致凈大乘。何謂三十二？于諸眾生無請之友故；真諦究竟為他人故；志性堅強遵修眾德，行不以厭至德成故；心無憒亂志性凈故；其身清凈威儀禮節無想念故；口言清凈言行相副故；其心清凈不捨道心故；佈施清凈不望報故；戒行鮮潔護犯禁故；忍清凈者不惜身命故；精進清凈十力、無畏具足故；禪定清凈一切塵勞無雜錯故；智惠清凈蠲除一切掛礙之
【現代漢語翻譯】 現代漢語譯本：隨順各種陰的種子（二十二），不勸勉幫助修道（二十三），心中想著不善的根本（二十四），所發起的道心沒有權巧方便（二十五），不以慇勤的心讚歎三寶（二十六），憎恨諸菩薩（二十七），對於沒有聽聞過的佛法，聽聞后就誹謗（二十八），不能覺察魔事（二十九），習慣依賴世俗的典籍（三十），不肯勸化眾生（三十一），厭惡生死（三十二）。這三十二件事，是違背大乘佛法，墮入險途的原因，墮入險途就不能快速成就各種神通的智慧。 又，寶女！那些學習大乘佛法的威神功德的人，會因為這些原因而墮入險途。為什麼呢？因為他們對於大乘佛法有所執著，認為有為的修行是污穢的，不如他們所認為的大乘修行，這樣就會墮入險途。如果他們認為無為的功德，像他們所修行的那樣才是大乘，並且以這種名聞利養來衡量大乘，那麼對於如來的心來說，就如同塵勞一樣，一切都不順應，這樣就會墮入大乘的險途。如果他們執著于如來的覺悟，並以此來稱讚自己的功德，認為這樣的修行才是大乘的功德，也會墮入險途。所以，寶女！菩薩修習大乘佛法，應當捨棄塵勞所貪求的法門，以這種方法來獲得清凈的大乘，應當學習這種方法，思考並奉行，使之發揚光大。 那麼，什麼是能夠清凈地獲得大乘佛法的方法呢？有三十二種方法可以清凈地獲得大乘佛法。這三十二種方法是什麼呢？對於一切眾生，都像沒有請求過的朋友一樣對待；爲了他人而追求真諦的究竟；意志堅定，遵循並修習各種功德，修行不厭倦，直到功德圓滿；心中沒有煩惱，意志清凈；身體清凈，威儀禮節沒有妄念；口說清凈，言行一致；內心清凈，不捨棄道心；佈施清凈，不求回報；戒行清凈，守護戒律，不犯禁；忍辱清凈，不吝惜身命；精進清凈，具足十力（如來十種力量）和無畏（佛的四種無畏）；禪定清凈，一切塵勞沒有雜亂；智慧清凈，去除一切障礙。
【English Translation】 English version: Following the seeds of the various skandhas (twenty-two), not encouraging or assisting in the path of practice (twenty-three), thinking of the roots of unwholesomeness (twenty-four), the aspiration for enlightenment that arises lacks skillful means (twenty-five), not diligently praising the Three Jewels (twenty-six), hating the Bodhisattvas (twenty-seven), slandering the Dharma they have not heard when they hear it (twenty-eight), not being aware of demonic activities (twenty-nine), habitually relying on worldly scriptures (thirty), not being willing to convert sentient beings (thirty-one), being weary of birth and death (thirty-two). These thirty-two things are the reasons for deviating from the Mahayana and falling into a dangerous path, and those who fall into a dangerous path cannot quickly achieve the wisdom of various supernormal powers. Furthermore, O Jewel Daughter! Those who study the majestic virtues of the Mahayana, fall into a dangerous path because of these reasons. Why is that? Because they are attached to the Mahayana, thinking that the practice of conditioned phenomena is impure, and not as great as their idea of Mahayana practice, they will fall into a dangerous path. If they think that the unconditioned virtues, like their practice, are the Mahayana, and measure the Mahayana by such fame and gain, then in the mind of the Tathagata, it is like dust and toil, and everything is not in accordance, and they will fall into the dangerous path of the Mahayana. If they are attached to the enlightenment of the Tathagata, and praise their own merits with it, thinking that such practice is the merit of the Mahayana, they will also fall into a dangerous path. Therefore, O Jewel Daughter! Bodhisattvas who practice the Mahayana should abandon the Dharma that is sought by the dust and toil, and use this method to obtain the pure Mahayana, and should learn this method, contemplate and practice it, and make it flourish. So, what is the method that can purely obtain the Mahayana Dharma? There are thirty-two methods to purely obtain the Mahayana. What are these thirty-two? To treat all sentient beings like friends who have not been asked; to pursue the ultimate truth for the sake of others; to have a firm will, to follow and practice various virtues, to practice without weariness until the merits are complete; to have no afflictions in the mind, and to have a pure will; to have a pure body, and to have no delusive thoughts in demeanor and etiquette; to have pure speech, and to match words with actions; to have a pure mind, and not to abandon the aspiration for enlightenment; to have pure giving, and not to seek reward; to have pure precepts, to guard the precepts and not to violate them; to have pure patience, and not to be stingy with one's life; to have pure diligence, and to be complete with the ten powers (the ten powers of the Tathagata) and fearlessness (the four fearlessnesses of the Buddha); to have pure meditation, and to have no confusion in all dust and toil; to have pure wisdom, and to remove all obstacles.
故；清凈心者降伏一切眾魔之故；堅固行者度諸愿故；習諸四恩不捨眾生故；于佛反覆護正法故；以不懈惓則能具足道品法故；所聞無厭具聖智故；其歡喜者轉加勝故；無慢善聖以能致到無見頂故；於一切法無諍訟者，因緣報應所見和故；無貧匱者獲七財故；所以不仆由自在故；德慧成就不失通故；滅除眾生之塵勞者，定於寂然成就之故；如來惠解所變化者具足觀故；睹三脫門所示睹者，遵修于空無想愿故；澹泊內者，令諸眾生覺了分別寂然惠故；興盡惠者不起法忍故；修行一切諸法要者，致受別故。」佛言寶女：「是為三十二法凈致大乘。」
說此三十二事法品典時，七萬二千天與人，皆發無上正真道意；萬二千菩薩得不起法忍。天于虛空百萬之衆咨嗟嘆吒，雨于天華鼓諸伎樂，各各舉聲而歌頌曰：「其有逮聞於此大乘名德之稱，斯等眾生振救建立諸佛之德，其聞信樂篤信以後，若執持者審諦奉行，復超此功。」
囑累品第十三
於是天帝釋、梵、忍跡天王、四大天王白世尊曰：「至未曾有，天中之天！乃能善說深奧應議，講斯經典多所導利，滅諸陰蓋及眾塵勞，化不順議示導正義，以降魔怨，棄捐一切諸外異學，總攝一切諸佛之法。是故世尊！吾當受持於斯法典諷誦講說。若諸法師，攬受奉持
【現代漢語翻譯】 現代漢語譯本：所以，清凈心的人能夠降伏一切眾魔；堅定修行的人能夠度脫各種願望；修習四恩而不捨棄眾生；對於佛陀反覆護持正法；因為不懈怠，所以能夠具足道品之法；聽聞佛法沒有厭倦，所以具足聖智；他們的歡喜心會更加增長；沒有傲慢，善於修行，所以能夠到達無見頂（佛的頂髻，表示佛的智慧和功德）；對於一切法沒有爭訟，是因為因緣果報的見解和諧；沒有貧乏，是因為獲得了七種聖財（信、戒、慚、愧、聞、施、慧）；所以不會倒下，是因為自在的緣故；德行和智慧成就，不會失去神通；能夠滅除眾生的塵勞，是因為在寂靜中成就的緣故；如來所開示的智慧和變化，是因為具足觀察的緣故；見到三解脫門（空、無相、無愿）所指示的，是因為遵修空、無相、無愿的緣故；內心淡泊的人，能夠讓眾生覺悟，分別寂靜的智慧；興起盡智的人，不會生起法忍（對法的理解和接受）；修行一切諸法要的人，能夠得到特別的果報。」佛對寶女說：「這就是三十二法，能夠清凈地達到大乘。」 當宣說這三十二事法品的時候，七萬二千天人和眾生，都發起了無上正等正覺的心意；一萬二千菩薩得到了不起法忍。天空中百萬的天眾讚歎不已，天降鮮花，奏響各種樂器，各自舉聲歌頌說：『那些能夠聽聞到這大乘名號和功德的人，這些眾生能夠振興救護，建立諸佛的功德，那些聽聞后信受歡喜，篤信不疑的人，如果能夠執持奉行，就能夠超越這些功德。』 囑累品第十三 這時，天帝釋（帝釋天，佛教的護法神）、梵天（色界天的天主）、忍跡天王（忍辱仙人）、四大天王（佛教的護法神）對世尊說：『真是前所未有，天中之天！您能夠善巧地宣說如此深奧的教義，講解這部經典，引導利益眾生，滅除各種煩惱和塵勞，教化不順從的人，引導他們走向正道，降伏魔怨，捨棄一切外道異學，總攝一切諸佛的教法。所以，世尊！我們應當受持這部經典，諷誦講說。如果各位法師，能夠接受奉持』
【English Translation】 English version: Therefore, those with pure minds subdue all demons; those with steadfast practice transcend all desires; they practice the four graces without abandoning sentient beings; they repeatedly protect the Dharma of the Buddha; because they are not lazy, they can fulfill the Dharma of the path; they are never tired of hearing the Dharma, thus possessing sacred wisdom; their joy increases; they are without arrogance, skillful in practice, thus reaching the summit of no-seeing (the Buddha's ushnisha, representing wisdom and merit); they have no disputes about all dharmas because their understanding of cause and effect is harmonious; they are not poor because they have obtained the seven sacred treasures (faith, precepts, shame, remorse, learning, giving, wisdom); therefore, they do not fall because they are free; their virtue and wisdom are accomplished, and they do not lose their supernatural powers; they can eliminate the defilements of sentient beings because they are accomplished in stillness; the wisdom and transformations revealed by the Tathagata are because they have complete observation; they see what is indicated by the three doors of liberation (emptiness, signlessness, wishlessness) because they follow the practice of emptiness, signlessness, and wishlessness; those with inner detachment enable sentient beings to awaken and discern the wisdom of stillness; those who have exhausted wisdom do not give rise to the forbearance of Dharma (understanding and acceptance of Dharma); those who practice the essentials of all dharmas can receive special rewards.' The Buddha said to the Jewel Maiden, 'These are the thirty-two dharmas that can purely attain the Mahayana.' When these thirty-two dharmas were spoken, seventy-two thousand gods and humans all generated the intention for unsurpassed, true, and complete enlightenment; twelve thousand Bodhisattvas attained the forbearance of non-arising dharmas. Millions of gods in the sky praised and exclaimed, raining down heavenly flowers and playing various musical instruments, each raising their voices in song, saying: 'Those who can hear the name and merit of this Mahayana, these sentient beings can revitalize, save, and establish the merits of all Buddhas. Those who hear it and believe with joy, those who have unwavering faith, if they can uphold and practice it, they will surpass these merits.' Chapter Thirteen: Entrustment At this time, Sakra, the Lord of Gods (Indra, a protector deity in Buddhism), Brahma (the lord of the Form Realm), the King of Patience (the Patient Immortal), and the Four Heavenly Kings (protector deities in Buddhism) said to the World Honored One: 'It is truly unprecedented, the God of Gods! You are able to skillfully expound such profound teachings, explain this sutra, guide and benefit sentient beings, eliminate various afflictions and defilements, transform those who are disobedient, guide them to the right path, subdue demonic enemies, abandon all heretical teachings, and encompass all the teachings of all Buddhas. Therefore, World Honored One! We should uphold this sutra, recite and explain it. If all Dharma masters can accept and uphold it'
此經卷，歸身手執若在其舍，書著竹帛宣佈遠近。諸天、龍、神及揵沓和，若信是經欲奉持者，當令斯袖寬弘無役，其不悅樂而察陰蓋者當令諦受，而使斯等不犯法師不有所嬈。」
於是世尊告天帝釋、梵、忍跡天、四大天王：「善哉善哉！諸仁者等！汝等乃欲將護法師，曉了志願。已能將護於法師者，諸仁者等則為擁護于正法矣。已能擁護于正法者，則為擁護一切群萌。」
爾時，世尊告賢者阿難：「汝當受此經卷之品，寶女所問正法之典，受持諷誦為他人說。假使菩薩于百千劫，而行佈施忍辱者；設有菩薩取是經法，受則上口而諷誦者、為他人說，建立大哀欲度眾生，具足大慈思惟經法立於忍辱，斯之獲德出彼福上，速疾得歸於此大乘。」
賢者阿難白世尊曰：「吾尋奉受斯法典已。唯然，大聖！斯之經法名曰何等？云何奉行？」
佛告阿難：「斯之經法，名曰『真諦曉了義律達門之品』當持。又名『無量之德發意所說』當持。『如來十力、四無所畏、十八不共諸佛之法分別諸相菩薩應時遵修法行』，『說不退轉輪印講演大乘』當奉持之。『聚會之品寶女所問』當奉持之。阿難！汝若能持此法門品為他人說，便獲無量名德諸法法之光曜，則為眾生建立佛事。所以者何？是為去來今現諸佛
【現代漢語翻譯】 現代漢語譯本：此經卷，如果有人親自拿著，或者放在家中，書寫在竹帛上，向遠近傳播。諸天、龍、神以及乾闥婆（天上的樂神），如果相信這部經並想要奉持，應當讓他們衣袖寬大，沒有勞役，那些不高興而暗中觀察的人，應當讓他們認真接受，並使這些人不冒犯法師，不加以擾亂。 於是世尊告訴天帝釋（帝釋天）、梵天、忍跡天（護法天神）、四大天王：『好啊，好啊！各位仁者！你們想要守護法師，瞭解他們的願望。已經能夠守護法師的各位仁者，就是擁護正法了。已經能夠擁護正法的人，就是擁護一切眾生。』 當時，世尊告訴賢者阿難：『你應當接受這部經卷的品，寶女所問的正法經典，受持諷誦，為他人宣說。假使有菩薩在百千劫中，修行佈施和忍辱；如果有菩薩接受這部經法，口誦心持，為他人宣說，建立大慈悲心想要度化眾生，具足大慈悲心，思惟經法，安住于忍辱，這個人所獲得的功德超過前者，能夠迅速回歸到大乘。』 賢者阿難對世尊說：『我立即接受這部法典。是的，大聖！這部經法叫什麼名字？應當如何奉行？』 佛告訴阿難：『這部經法，名為『真諦曉了義律達門之品』，應當受持。又名『無量之德發意所說』，應當受持。『如來十力（如來所具有的十種力量）、四無所畏（佛的四種無所畏懼的自信）、十八不共諸佛之法（佛獨有的十八種功德）分別諸相菩薩應時遵修法行』，『說不退轉輪印講演大乘』，應當奉持。『聚會之品寶女所問』，應當奉持。阿難！你如果能夠受持這部法門品，為他人宣說，便能獲得無量名德諸法之光輝，就是為眾生建立佛事。這是為什麼呢？因為這是過去、現在、未來諸佛所行的。'
【English Translation】 English version: This scripture, if someone personally holds it, or keeps it at home, writes it on bamboo or silk, and spreads it far and wide. If the devas, dragons, spirits, and Gandharvas (celestial musicians) believe in this scripture and wish to uphold it, they should be allowed to have wide sleeves and be free from labor. Those who are displeased and secretly observe should be made to accept it earnestly, and these people should not offend the Dharma teachers or disturb them. Then, the World Honored One told Indra (the king of the gods), Brahma, the Patience-Traced Deva (a protective deity), and the Four Heavenly Kings: 'Excellent, excellent! Noble ones! You wish to protect the Dharma teachers and understand their aspirations. Those of you who are able to protect the Dharma teachers are protecting the true Dharma. Those who are able to protect the true Dharma are protecting all sentient beings.' At that time, the World Honored One told the Venerable Ananda: 'You should accept this chapter of the scripture, the true Dharma classic asked by the Jewel Maiden, uphold it, recite it, and proclaim it to others. Suppose a Bodhisattva practices giving and patience for hundreds of thousands of kalpas; if a Bodhisattva accepts this scripture, recites it orally and mentally, proclaims it to others, establishes great compassion to liberate sentient beings, possesses great compassion, contemplates the scripture, and abides in patience, the merit gained by this person surpasses the former, and they can quickly return to the Mahayana.' The Venerable Ananda said to the World Honored One: 'I immediately accept this Dharma classic. Yes, Great Sage! What is the name of this scripture? How should it be practiced?' The Buddha told Ananda: 'This scripture is named 『The Chapter of Understanding the Meaning of True Reality and the Gate of the Law,』 and should be upheld. It is also named 『The Discourse on the Arising of Limitless Merit,』 and should be upheld. 『The Ten Powers of the Tathagata (the ten powers of a Buddha), the Four Fearlessnesses (the four kinds of fearlessness of a Buddha), the Eighteen Unique Qualities of the Buddhas (the eighteen unique qualities of a Buddha), the Bodhisattvas who distinguish all aspects should practice the Dharma accordingly,』 『The Discourse on the Non-Retreating Wheel Seal and the Exposition of the Mahayana,』 should be upheld. 『The Chapter of the Gathering and the Questions of the Jewel Maiden,』 should be upheld. Ananda! If you can uphold this Dharma chapter and proclaim it to others, you will obtain the light of immeasurable merit and all Dharmas, and you will establish the Buddha's work for sentient beings. Why is this so? Because this is what all Buddhas of the past, present, and future practice.'
世尊究竟之法。」
佛說如是！寶女、阿難，一切眾會諸天人民、阿須倫、世間人，聞經莫不歡喜。
寶女所問經卷第四
【現代漢語翻譯】 現代漢語譯本：'世尊，究竟的法是什麼？' 佛陀這樣回答！寶女、阿難，以及所有集會的諸天、人民、阿修羅（非天神），世間的人們，聽聞此經后無不歡喜。 《寶女所問經》卷第四
【English Translation】 English version: 'World Honored One, what is the ultimate Dharma?' The Buddha replied thus! O Jewel Daughter, Ananda, and all the assembled devas, people, asuras (demigods), and people of the world, upon hearing this sutra, were all filled with joy. The Fourth Scroll of the Sutra of Questions by Jewel Daughter