T13n0400_佛說海意菩薩所問凈印法門經
大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
No. 400 [No. 397(5)]
佛說海意菩薩所問凈印法門經卷第一
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
如是我聞：
一時，世尊住于如來神通境界大寶莊嚴最勝道場大菩薩宮中——而彼道場皆是如來威神建立，積集廣大勝福莊嚴，圓滿廣大福智妙行，現轉一切佛法勝報，顯示如來無邊神變加持之力，善入無礙境界大智，一切見者生大喜悅；入念慧行普遍執行無動妙智，于無邊劫修集無量眾功德聚；而佛世尊，現證諸法平等覺道，轉妙法輪，能善調伏無邊學眾，已於諸法得大自在；善知一切眾生心意及諸根性，已能到于最上彼岸；善斷一切種子習氣，得無發悟佛身輕安。
是時與大苾芻之眾六百八十萬人俱，皆住近心，悉斷一切煩惱種習，皆是如來法王之子；能善出生諸無所得甚深法行，身相端嚴威儀圓備，作大福田正智具足。
復有無量無數不思議無等比不可說不可說諸大菩薩摩訶薩眾，悉獲無所得菩薩智忍，已超菩薩灌頂之位，而能遊戲無加行位菩薩神通，得無盡陀羅尼及諸菩薩陀羅尼門；于諸菩薩首楞嚴王三摩地中而得自在，一切眾生歡喜
【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，世尊安住在如來神通境界的大寶莊嚴最勝道場大菩薩宮中——那道場都是如來以威神力建立的，積聚了廣大殊勝的福德莊嚴，圓滿了廣大福德和智慧的微妙修行，展現了一切佛法的殊勝果報，顯示瞭如來無邊的神變加持之力，善巧地進入了無障礙境界的大智慧，一切見到的人都生起大歡喜；進入念、慧的修行，普遍執行著不動搖的微妙智慧，在無邊劫中修集了無量眾多的功德聚集；而佛世尊，現證了諸法平等的覺悟之道，轉動著微妙的法輪，能夠善巧地調伏無邊的學眾，已經在諸法中獲得了大自在；善於瞭解一切眾生的心意和各種根性，已經能夠到達最上的彼岸；善於斷除一切種子習氣，獲得了無生法忍的佛身輕安。 當時，與大比丘眾六百八十萬人在一起，他們都安住于近心，完全斷除了一切煩惱的種子習氣，都是如來法王之子；能夠善巧地出生諸無所得的甚深法行，身相端正莊嚴，威儀圓滿具備，作為大福田，正智具足。 又有無量無數不可思議、無等無比、不可說不可說的諸大菩薩摩訶薩眾，都獲得了無所得的菩薩智忍，已經超越了菩薩灌頂的地位，能夠遊戲于無加行位的菩薩神通，獲得了無盡的陀羅尼以及諸菩薩的陀羅尼門；在諸菩薩首楞嚴王三摩地（一種禪定）中獲得了自在，一切眾生都歡喜。
【English Translation】 English version: Thus have I heard: At one time, the World Honored One was dwelling in the Great Bodhisattva Palace within the Great Treasure Adorned Supreme Bodhimanda (place of enlightenment) of the Tathagata's (Buddha's) supernatural realm—that Bodhimanda was established by the Tathagata's majestic power, accumulating vast and supreme meritorious adornments, perfecting the subtle practices of vast merit and wisdom, manifesting the supreme retributions of all Buddha-dharmas, displaying the Tathagata's boundless miraculous transformations and blessings, skillfully entering the great wisdom of unobstructed realms, causing all who see to generate great joy; entering the practice of mindfulness and wisdom, universally operating the unmoving subtle wisdom, having cultivated immeasurable accumulations of merit in countless eons; and the World Honored One, having directly realized the path of equal enlightenment of all dharmas, turning the wondrous Dharma wheel, able to skillfully subdue boundless disciples, having already attained great freedom in all dharmas; being skilled in understanding the minds and various faculties of all sentient beings, having already reached the supreme shore; being skilled in severing all seed habits, attaining the ease of the Buddha body of no-birth. At that time, together with a great assembly of Bhikshus (monks) numbering six million eight hundred thousand, all dwelling in near-mind, completely severing all seed habits of afflictions, all being sons of the Tathagata Dharma King; able to skillfully bring forth the profound Dharma practices of no-attainment, with dignified and adorned appearances, complete in majestic deportment, serving as great fields of merit, possessing perfect right wisdom. Furthermore, there were immeasurable, countless, inconceivable, incomparable, inexpressible, and inexpressible great Bodhisattva Mahasattvas, all having obtained the Bodhisattva's wisdom-patience of no-attainment, having already transcended the position of Bodhisattva's consecration, able to sport in the Bodhisattva's supernatural powers of the non-practice stage, having obtained inexhaustible Dharanis (mantras) and the Dharani gates of all Bodhisattvas; having attained freedom in the Samadhi (meditative state) of the Shurangama King of all Bodhisattvas, causing all sentient beings to rejoice.
樂見；已得菩薩諸無礙解，出生菩薩無發悟行，深心安住殊妙莊嚴。其名曰：無盡藏菩薩摩訶薩、無量慧菩薩摩訶薩、無邊慧菩薩摩訶薩、無緣觀菩薩摩訶薩、常精進菩薩摩訶薩、精進慧菩薩摩訶薩、無斷辯才菩薩摩訶薩、無著無畏積菩薩摩訶薩、畢竟義慧菩薩摩訶薩。如是等無量無數不思議無等比不可說不可說諸大菩薩摩訶薩眾而共集會。
爾時世尊，以菩薩行位，方便出生無障礙門甚深正法，而用莊嚴諸菩薩道，成辦一切佛法力、無畏等真實智行，入一切法最上自在總持印門；入無礙解，決定出生大神通智妙境界門，宣示一切不退轉輪，普攝諸乘住平等理；混入法界無分別性，隨諸眾生根性意樂開示演說。隨知真實決定正法，破諸魔境；以深固法理，止息一切煩惱見等。入無著慧，宣說普遍廣大回向善方便智。入一切佛平等性智，以無著加持法門如實決定宣說諸法。于無分別、非無分別悉入平等，覺了甚深緣生之法，積集無量福智妙行。佛身、語、心平等莊嚴，隨知一切念慧行等無盡慧門，以四聖諦理顯示聲聞乘法；以覺了身、心、智顯示緣覺乘法；以得一切智灌頂顯示大乘之法。入一切法自在理中，出生如來無邊功德。是故如來開示演說，施設表了，分別解釋，顯明宣暢。
爾時世尊，將說如是廣
【現代漢語翻譯】 現代漢語譯本：他們樂於見到，已經獲得了菩薩的各種無礙解脫，生起了菩薩的無上覺悟之行，內心深處安住于殊勝美妙的莊嚴之中。他們的名字是：無盡藏菩薩摩訶薩（擁有無盡智慧寶藏的菩薩）、無量慧菩薩摩訶薩（擁有無量智慧的菩薩）、無邊慧菩薩摩訶薩（擁有無邊智慧的菩薩）、無緣觀菩薩摩訶薩（以無緣慈悲觀察眾生的菩薩）、常精進菩薩摩訶薩（恒常精進修行的菩薩）、精進慧菩薩摩訶薩（精進且具智慧的菩薩）、無斷辯才菩薩摩訶薩（擁有無礙辯才的菩薩）、無著無畏積菩薩摩訶薩（無執著無畏懼且積累功德的菩薩）、畢竟義慧菩薩摩訶薩（通達究竟真理的菩薩）。像這樣無量無數、不可思議、無與倫比、不可說不可說的諸大菩薩摩訶薩眾共同聚集。 那時，世尊以菩薩的修行位次，方便地生起無障礙的甚深正法之門，以此來莊嚴菩薩之道，成就一切佛法的力量、無畏等真實智慧的修行，進入一切法最上自在的總持印門；進入無礙解脫，決定生起大神通智慧的微妙境界之門，宣示一切不退轉的法輪，普遍攝受各種乘的修行者安住于平等的真理；融入法界無分別的自性，隨順各種眾生的根性意樂開示演說。隨順了知真實的決定正法，破除各種魔境；以深固的法理，止息一切煩惱見等。進入無執著的智慧，宣說普遍廣大的迴向善巧方便的智慧。進入一切佛的平等性智，以無執著的加持法門如實決定地宣說諸法。在無分別和非無分別中都進入平等，覺悟了甚深的緣起之法，積累了無量的福德智慧的微妙修行。佛的身、語、意平等莊嚴，隨順了知一切念慧行等無盡的智慧之門，以四聖諦的道理顯示聲聞乘的法；以覺悟身、心、智顯示緣覺乘的法；以獲得一切智的灌頂顯示大乘的法。進入一切法自在的真理之中，生起如來無邊的功德。因此，如來開示演說，施設表述，分別解釋，顯明宣暢。 那時，世尊將要宣說如此廣大的...
【English Translation】 English version: They were joyful to see, having already attained all the unobstructed liberations of the Bodhisattvas, giving rise to the Bodhisattvas' unsurpassed awakening practices, their minds deeply abiding in sublime and wondrous adornments. Their names were: Inexhaustible Treasury Bodhisattva Mahasattva (Bodhisattva with inexhaustible wisdom treasure), Immeasurable Wisdom Bodhisattva Mahasattva (Bodhisattva with immeasurable wisdom), Boundless Wisdom Bodhisattva Mahasattva (Bodhisattva with boundless wisdom), Unconditioned Observation Bodhisattva Mahasattva (Bodhisattva who observes beings with unconditioned compassion), Constant Diligence Bodhisattva Mahasattva (Bodhisattva who practices with constant diligence), Diligent Wisdom Bodhisattva Mahasattva (Bodhisattva who is diligent and wise), Uninterrupted Eloquence Bodhisattva Mahasattva (Bodhisattva with unobstructed eloquence), Unattached and Fearless Accumulation Bodhisattva Mahasattva (Bodhisattva who is unattached, fearless, and accumulates merit), Ultimate Meaning Wisdom Bodhisattva Mahasattva (Bodhisattva who understands the ultimate truth). Such were the immeasurable, countless, inconceivable, incomparable, inexpressible, and unspeakable great Bodhisattva Mahasattvas who gathered together. At that time, the World Honored One, through the stages of Bodhisattva practice, skillfully brought forth the unobstructed gate of profound Dharma, using it to adorn the Bodhisattva path, accomplishing all the powers of the Buddha Dharma, the practice of true wisdom such as fearlessness, entering the supreme and unhindered Samadhi seal of all Dharmas; entering unobstructed liberation, decisively giving rise to the gate of the wondrous realm of great supernatural wisdom, proclaiming the wheel of non-retrogression, universally embracing all vehicles to abide in the principle of equality; merging into the non-discriminating nature of the Dharma realm, according to the faculties and inclinations of all beings, revealing and expounding. Following the understanding of the true and decisive Dharma, breaking through all demonic realms; with profound and firm Dharma principles, ceasing all afflictions and views. Entering unattached wisdom, proclaiming the universally vast wisdom of skillful means of dedication. Entering the wisdom of the equality of all Buddhas, with the unattached blessing Dharma gate, truthfully and decisively proclaiming all Dharmas. In non-discrimination and non-non-discrimination, entering equality, awakening to the profound Dharma of dependent origination, accumulating immeasurable meritorious and wisdom practices. The Buddha's body, speech, and mind are equally adorned, following the understanding of all mindfulness, wisdom practices, and the inexhaustible wisdom gate, using the principles of the Four Noble Truths to reveal the Dharma of the Sravaka vehicle; using the awakening of body, mind, and wisdom to reveal the Dharma of the Pratyekabuddha vehicle; using the empowerment of attaining all wisdom to reveal the Dharma of the Mahayana vehicle. Entering the unhindered principle of all Dharmas, giving rise to the boundless merits of the Tathagata. Therefore, the Tathagata reveals and expounds, establishes expressions, separately explains, and clearly proclaims. At that time, the World Honored One was about to speak such vast...
大甚深決定法時，忽然於此三千大千世界之中大水充滿，猶如大海，下至地界，上至大寶莊嚴最勝道場。又如劫壞水災現時，一切三千大千世界，大水充滿，下至水輪混如一海，今此大水亦復如是。然此三千大千世界，如是大水一切充滿，其中國土城邑聚落及諸人民，悉無所壞亦無障礙，及閻浮提諸四大洲乃至大海須彌山等，欲界諸天一切宮殿，悉無少分損壞障礙。先現如是相已，后復於此大水之中，出現俱胝那庾多百千廣大蓮花。其花高顯，琉璃為莖，帝青為枝，閻浮檀金而為其葉，吉祥藏寶以為其須，馬瑙為臺，真珠交絡；一一花有無數俱胝多百千葉，其葉量廣一俱盧舍。是諸蓮花于大寶莊嚴最勝道場中，涌現虛空，高一多羅樹，一切大眾坐蓮花上，于蓮花中隨其色相放大光明，是光普照十方無量阿僧祇佛剎。此諸光明廣照耀時，而此會中一切大眾嘆未曾有，合掌恭敬咸作是言：「今現如是希有瑞相，將非世尊說妙法邪？」
爾時，慈氏菩薩摩訶薩，見是廣大神變事已，即于所坐蓮花臺上，偏袒右肩右膝著地，合掌向佛恭敬頂禮，而白佛言：「世尊！何故今時先現是相？而此三千大千世界之中大水充滿混如一海，其中復現俱胝那庾多百千蓮花高顯。世尊！昔所未聞，昔所未見，如是廣大希有神變，愿佛為說
【現代漢語翻譯】 現代漢語譯本 當宣說甚深決定的佛法時，忽然間，這三千大千世界充滿了大水，如同大海一般，下至地界，上至大寶莊嚴最勝道場（指佛陀成道之處）。又如同劫難來臨時水災出現，一切三千大千世界都被大水充滿，下至水輪都混成一片汪洋，現在這大水也是如此。然而，這三千大千世界雖然被大水完全充滿，其中的國土、城邑、村落以及所有人民，都沒有絲毫損壞，也沒有任何障礙。包括閻浮提（Jambudvipa，指我們所居住的南贍部洲）的四大洲，乃至大海、須彌山（Sumeru，佛教宇宙觀中的中心山）等，欲界諸天的所有宮殿，都沒有絲毫的損壞或障礙。在顯現這樣的景象之後，又在這大水之中，出現了無數俱胝那庾多百千（俱胝：crore，一千萬；那庾多：nayuta，一萬萬）廣大的蓮花。這些蓮花高大顯眼，花莖是琉璃做的，花枝是帝青色的，花葉是閻浮檀金（Jambudana gold，一種珍貴的金色）做的，花須是吉祥藏寶做的，花臺是瑪瑙做的，珍珠交錯裝飾；每一朵花都有無數俱胝多百千片花瓣，每片花瓣的寬度都有一俱盧舍（krosa，古代印度長度單位）。這些蓮花在大寶莊嚴最勝道場中，從虛空中涌現出來，高有一多羅樹（tala tree，一種高大的棕櫚樹）那麼高，所有大眾都坐在蓮花上，蓮花中隨著各自的顏色發出光明，這光明普照十方無量阿僧祇（asamkhya，佛教中表示極大數量的單位）佛剎。當這些光明廣泛照耀時，法會中的所有大眾都驚歎從未見過，合掌恭敬，都說：『現在顯現如此稀有的瑞相，難道不是世尊要宣說微妙的佛法了嗎？』 這時，慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，未來佛）看到這廣大的神通變化之後，立即從他所坐的蓮花臺上，偏袒右肩，右膝著地，合掌向佛恭敬頂禮，然後對佛說：『世尊！為什麼現在先顯現這樣的景象？而這三千大千世界之中充滿了大水，混成一片汪洋，其中又顯現出無數俱胝那庾多百千高大的蓮花。世尊！這是過去從未聽說過，從未見過的如此廣大稀有的神通變化，希望佛陀為我們解說。』
【English Translation】 English version At the time of expounding the profound Dharma of determination, suddenly, the three thousand great thousand worlds were filled with great water, like a vast ocean, reaching down to the earth and up to the most excellent Bodhimanda (the place of enlightenment) adorned with great treasures. It was also like the time of a kalpa's destruction when a water disaster appears, all the three thousand great thousand worlds are filled with great water, down to the water wheel, all mixed into one sea; now this great water is also like this. However, although these three thousand great thousand worlds are completely filled with great water, the countries, cities, villages, and all the people within them are not damaged or obstructed in the slightest. Including the four great continents of Jambudvipa (the continent where we live), and even the great ocean, Mount Sumeru (the central mountain in Buddhist cosmology), and all the palaces of the heavens in the desire realm, none are damaged or obstructed in the slightest. After manifesting such a sign, countless kotis of nayutas (koti: crore, ten million; nayuta: ten million times ten million) of vast lotuses appeared in this great water. These lotuses were tall and prominent, with stems of lapis lazuli, branches of indigo, leaves of Jambudana gold (a precious type of gold), stamens of auspicious treasure, and platforms of agate, interwoven with pearls; each flower had countless kotis of nayutas of petals, each petal being one krosa (an ancient Indian unit of distance) in width. These lotuses emerged from the void in the most excellent Bodhimanda adorned with great treasures, as tall as a tala tree (a tall palm tree), and all the assembly sat upon the lotuses. From the lotuses, light emanated according to their respective colors, illuminating countless asamkhya (an immeasurable number in Buddhism) Buddha-lands in the ten directions. When this light shone widely, all the assembly in the gathering marveled at what they had never seen before, and with palms joined in reverence, they all said: 'Now such a rare and auspicious sign has appeared, could it be that the World Honored One is about to expound the wonderful Dharma?' At this time, Maitreya Bodhisattva Mahasattva (the future Buddha), having seen this vast miraculous transformation, immediately from his lotus seat, bared his right shoulder, knelt on his right knee, joined his palms, and bowed respectfully to the Buddha, and said to the Buddha: 'World Honored One! Why has such a sign appeared first at this time? And why is it that the three thousand great thousand worlds are filled with great water, mixed into one vast ocean, and within it, countless kotis of nayutas of tall lotuses have appeared? World Honored One! Such a vast and rare miraculous transformation has never been heard of or seen before, may the Buddha explain it to us.'
。」
佛告慈氏菩薩言：「慈氏當知！下方去此佛剎，過十佛剎不可說俱胝那庾多百千微塵等數諸佛剎土，有世界名無量功德寶無垢殊妙莊嚴，彼土有佛，號海勝持慧遊戲出高神通如來、應供、正等正覺，今現住彼說法教化。彼有菩薩名曰海意，與出過算數諸大菩薩摩訶薩眾，將同來此娑婆世界，瞻禮恭敬供養於我，又復於我所說法中而有所問；以是因緣，先現瑞相。」
爾時，尊者舍利子白佛言：「世尊！彼海意菩薩去此甚遠，何故世尊說彼菩薩能聞此會佛說法邪？」
佛言：「舍利子！如汝今時於我前聞所說正法，海意菩薩雖覆住于彼世界中，而能聞我所說之法，亦復如是。舍利子！又如汝今現前觀我及諸大眾，彼海意菩薩能見我身及諸大眾，亦復如是。」
舍利子言：「希有世尊！諸菩薩摩訶薩所有神通智力不可思議，而彼海意菩薩居於極遠剎中，能以無障礙眼見此色相，無障礙耳聞此音聲。世尊！若有聞是諸菩薩摩訶薩不可思議功德威神者，其誰不發阿耨多羅三藐三菩提心？」尊者舍利子作是說時，二萬四千天子皆發阿耨多羅三藐三菩提心。
爾時，海意菩薩摩訶薩與彼出過算數諸大菩薩摩訶薩眾，恭敬圍繞，同時瞻仰彼佛世尊海勝持慧遊戲出高神通如來已，即受教敕，承彼
【現代漢語翻譯】 現代漢語譯本：佛陀告訴慈氏菩薩說：『慈氏，你應該知道，從下方離開這個佛剎，經過十個佛剎不可說俱胝那庾多百千微塵（俱胝：一千萬；那庾多：一億）等數量的諸佛剎土，有一個世界名為無量功德寶無垢殊妙莊嚴，那個世界有一尊佛，號為海勝持慧遊戲出高神通如來（如來：佛的十號之一，意為「如實而來」；應供：佛的十號之一，意為「應受人天供養」；正等正覺：佛的十號之一，意為「真正平等覺悟」），現在住在那裡說法教化。那裡有一位菩薩名叫海意，與超出算數的諸大菩薩摩訶薩（摩訶薩：大菩薩）眾，將要一同來到這個娑婆世界（娑婆：意為「堪忍」，指我們所居住的世界），瞻仰、恭敬、供養我，並且在我所說的法中有所提問；因為這個因緣，所以先顯現瑞相。』 當時，尊者舍利子（舍利子：佛陀十大弟子之一，以智慧著稱）問佛說：『世尊！那位海意菩薩距離這裡非常遙遠，為什麼世尊說那位菩薩能夠聽到這個法會中佛所說的法呢？』 佛陀說：『舍利子！就像你現在在我面前聽到我所說的正法一樣，海意菩薩雖然住在那個世界中，也能夠聽到我所說的法，也是如此。舍利子！又像你現在親眼看到我和諸位大眾一樣，那位海意菩薩也能夠看到我的身體和諸位大眾，也是如此。』 舍利子說：『稀有啊，世尊！諸位菩薩摩訶薩所有的神通智力真是不可思議，而那位海意菩薩住在極其遙遠的剎土中，能夠以無障礙的眼睛看到這裡的色相，以無障礙的耳朵聽到這裡的音聲。世尊！如果有誰聽到這些菩薩摩訶薩不可思議的功德威神，又有誰不會發起阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提：無上正等正覺，即佛的智慧）呢？』尊者舍利子說這些話的時候，有二萬四千位天子都發起了阿耨多羅三藐三菩提心。 當時，海意菩薩摩訶薩與那些超出算數的諸大菩薩摩訶薩眾，恭敬地圍繞著，同時瞻仰那位佛世尊海勝持慧遊戲出高神通如來之後，就接受了教敕，承蒙他的威神之力，
【English Translation】 English version: The Buddha said to the Bodhisattva Maitreya, 'Maitreya, you should know that from below this Buddha-land, passing through ten Buddha-lands as numerous as the incalculable kotis of nayutas of hundreds of thousands of fine dust particles, there is a world named Immeasurable Merit Treasure Immaculate Wonderful Adornment. In that land, there is a Buddha named Ocean Victory Holder Wisdom Play Exalted Supernormal Power Tathagata (Tathagata: one of the ten epithets of a Buddha, meaning 'one who has thus come'; Arhat: one of the ten epithets of a Buddha, meaning 'worthy of offerings'; Samyaksambuddha: one of the ten epithets of a Buddha, meaning 'perfectly enlightened'), who is now dwelling there, teaching and transforming beings. There is a Bodhisattva there named Ocean Intent, who, along with an immeasurable number of great Bodhisattva Mahasattvas (Mahasattva: great Bodhisattva), will come together to this Saha world (Saha: meaning 'enduring', referring to the world we live in), to pay homage, respect, and make offerings to me, and also to ask questions about the Dharma I teach. Because of this cause, auspicious signs have appeared beforehand.' At that time, the Venerable Shariputra (Shariputra: one of the ten great disciples of the Buddha, known for his wisdom) said to the Buddha, 'World Honored One, that Bodhisattva Ocean Intent is very far from here. Why does the World Honored One say that that Bodhisattva can hear the Dharma spoken by the Buddha in this assembly?' The Buddha said, 'Shariputra, just as you now hear the true Dharma I speak before me, Bodhisattva Ocean Intent, although dwelling in that world, can also hear the Dharma I speak, and it is the same. Shariputra, just as you now see me and all the assembly before you, that Bodhisattva Ocean Intent can also see my body and all the assembly, and it is the same.' Shariputra said, 'It is rare, World Honored One! The supernormal powers and wisdom of all the Bodhisattva Mahasattvas are truly inconceivable. And that Bodhisattva Ocean Intent, dwelling in an extremely distant land, can see the forms here with unobstructed eyes and hear the sounds here with unobstructed ears. World Honored One, if anyone hears of the inconceivable merits and majestic powers of these Bodhisattva Mahasattvas, who would not generate the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed perfect enlightenment, the wisdom of a Buddha)?' When the Venerable Shariputra said these words, twenty-four thousand devas all generated the mind of Anuttara-samyak-sambodhi. At that time, Bodhisattva Mahasattva Ocean Intent, along with those immeasurable great Bodhisattva Mahasattvas, respectfully surrounded and simultaneously gazed upon that Buddha World Honored One, Ocean Victory Holder Wisdom Play Exalted Supernormal Power Tathagata, and then received his instructions, relying on his majestic power,
如來神足通力，及無加行菩薩已辦神通，於一念間瞬目之頃，于彼世界隱伏身相，即時於此娑婆世界大寶莊嚴最勝道場中，涌現虛空，高一多羅樹，于最高廣蓮花臺上師子座中安詳而坐；余諸菩薩亦各處於蓮花臺座。下方世界無量無數諸佛剎中，復有無量無數菩薩之眾，隨從海意菩薩而來聽法。是時大寶莊嚴最勝道場中所有十方世界普來集會一切菩薩摩訶薩眾，皆悉處於蓮花臺座，周匝充滿，殊妙奇特。而彼一切諸來大眾，心生歡喜，悉得清凈，嘆未曾有，合掌頂禮彼諸菩薩。
時海意菩薩，以彼無量功德寶無垢殊妙莊嚴世界之中諸勝妙花，其花名為無憂適悅愛樂喜見，量廣一俱盧舍，花有無數多百千葉，隨其所應供養如來，令諸菩薩一切見者深心無垢，宿世善根悉得清凈，是諸眾會皆生歡喜悅意愛樂。花有光明，復有妙香，此諸勝花於世尊前作供養已，復雨廣大殊妙花雨。其一一花可七人量，遍佈充滿大寶莊嚴最勝道場，一切大眾悉得離生喜樂禪悅之味；空中自然擊種種鼓鼓出微妙可愛之音，一切大眾聞者悉得禪定妙樂。
爾時，海意菩薩摩訶薩，作如是等供養事已，從空而下，頭面著地禮世尊足，右繞七匝合掌恭敬，住立佛前，作是白言：「世尊！海勝持慧遊戲出高神通如來，問訊世尊釋迦牟尼如來
【現代漢語翻譯】 現代漢語譯本：如來以其神通之力，以及無需額外修行的菩薩所擁有的神通，在一念之間，眨眼之間，便在那個世界隱去身形，立即在此娑婆世界的大寶莊嚴最勝道場中，從虛空中涌現，高如一棵多羅樹（一種高大的樹），在最高廣的蓮花臺上，安詳地坐在獅子座中；其餘的菩薩也各自處於蓮花臺座上。下方世界無量無數的佛剎中，又有無量無數的菩薩大眾，跟隨海意菩薩前來聽法。這時，大寶莊嚴最勝道場中，所有從十方世界普遍前來的菩薩摩訶薩們，都處於蓮花臺座上，周圍充滿，殊勝奇特。而那些前來的一切大眾，心中生起歡喜，都得到清凈，讚歎從未有過，合掌頂禮那些菩薩。 當時，海意菩薩用他那無量功德寶無垢殊妙莊嚴世界中的各種殊勝美妙的花，這些花名為無憂適悅愛樂喜見，大小有一俱盧舍（古印度長度單位），花有無數百千片花瓣，用來供養如來，使所有見到這些花的菩薩內心深處都無垢染，宿世的善根都得到清凈，所有在場的眾會都生起歡喜、愉悅、愛樂之情。花有光明，又有美妙的香氣，這些殊勝的花在世尊面前供養完畢后，又降下廣大殊妙的花雨。每一朵花都有七個人那麼大，遍佈充滿大寶莊嚴最勝道場，所有大眾都得到離生喜樂和禪悅的滋味；空中自然響起各種鼓聲，發出微妙可愛的聲音，所有聽到這些聲音的大眾都得到禪定妙樂。 這時，海意菩薩摩訶薩，做完這些供養的事情后，從空中下來，頭面觸地禮拜世尊的腳，右繞七圈，合掌恭敬，站立在佛前，這樣說道：『世尊！海勝持慧遊戲出高神通如來，問候世尊釋迦牟尼如來。』
【English Translation】 English version: The Tathagata, with his power of spiritual penetrations, and the Bodhisattvas who have accomplished spiritual powers without additional practice, in a single thought, in the blink of an eye, concealed their forms in that world, and immediately appeared in this Saha world, in the Great Treasure Adornment Supreme Bodhi-mandala, emerging from the void, as tall as a Tala tree (a tall tree), peacefully sitting on a lion throne on the highest and widest lotus platform; the other Bodhisattvas were also each on their lotus platforms. In the immeasurable and countless Buddha-lands of the lower worlds, there were also immeasurable and countless assemblies of Bodhisattvas, following Bodhisattva Ocean-Intent to come and listen to the Dharma. At this time, in the Great Treasure Adornment Supreme Bodhi-mandala, all the Bodhisattva-Mahasattvas who had come from all ten directions were all on lotus platforms, surrounding and filling the space, wonderfully unique. And all those who had come, their hearts filled with joy, all attained purity, praising what had never been seen before, joining their palms and bowing their heads to those Bodhisattvas. Then, Bodhisattva Ocean-Intent, with the various supremely wonderful flowers from his immeasurable meritorious treasure, immaculate and wonderfully adorned world, flowers named 'Carefree, Pleasant, Loving, Joyful to See,' each flower measuring one krosa (an ancient Indian unit of length), with countless hundreds and thousands of petals, used them to make offerings to the Tathagata, causing all the Bodhisattvas who saw these flowers to have their inner minds free from defilement, and their good roots from past lives to be purified, and all those present in the assembly to feel joy, pleasure, and love. The flowers had light, and also a wonderful fragrance. After these supreme flowers were offered before the World-Honored One, a vast and wonderful rain of flowers fell. Each flower was the size of seven people, spreading and filling the Great Treasure Adornment Supreme Bodhi-mandala, and all the assembly obtained the taste of joy born from detachment and the joy of meditation; in the sky, various drums naturally sounded, emitting subtle and lovely sounds, and all who heard these sounds obtained the wonderful joy of meditation. At that time, Bodhisattva-Mahasattva Ocean-Intent, having completed these offerings, descended from the sky, touched his head to the ground and bowed at the feet of the World-Honored One, circumambulated him seven times to the right, joined his palms in reverence, and stood before the Buddha, saying: 'World-Honored One! The Tathagata Sea-Victory-Holder-of-Wisdom-Playing-with-High-Spiritual-Powers, inquires after the well-being of the World-Honored One Shakyamuni Tathagata.'
，少病少惱，起居輕利，勢力安不？得妙樂邪？」時彼同來一切菩薩，悉從空下，亦各頭面禮佛足已，右繞七匝，各各還複本座而坐。
爾時，此三千界有大梵王，名大悲思惟，居此梵世此四大洲無憂安隱，忽然見是三千大千世界，大水充滿混如一海。復有俱胝那庾多百千廣大蓮花高顯出現種種勝相，及此道場菩薩充滿。見是相已即自思惟：「劫火未然壞相，安有大水充滿？此復何緣，將非如來神變力邪？我今宜往問佛世尊，此希有相，何因何緣？」時大悲思惟大梵天王作是念已，即與六萬八千梵眾隱於梵界，恭敬圍繞，來詣大寶莊嚴最勝道場佛世尊前，住虛空中，曲躬合掌頂禮世尊，作是白言：「世尊！何故今此三千大千世界大水充滿混如一海，復有俱胝那庾多百千廣大蓮花高顯而出，及諸菩薩大士皆悉處於蓮花座上，而此三千大千世界一切國土城邑聚落諸人民眾，及閻浮提四大洲等欲界天宮，乃至大海須彌諸山，悉無損壞亦無障礙。如是等相甚為希有，此何因緣？復何神力？愿佛為說。」
爾時佛告大悲思惟梵天言：「大梵當知！下方世界有佛剎，名無量功德寶無垢殊妙莊嚴，其佛世尊，號海勝持慧遊戲出高神通如來。彼有菩薩名曰海意，與出過算數諸大菩薩摩訶薩眾，而共來此娑婆世界，瞻禮恭敬
【現代漢語翻譯】 現代漢語譯本：'少病少惱，起居輕便，身體安康嗎？是否得到美妙的快樂呢？' 當時，一同前來的所有菩薩，都從空中降下，也各自頂禮佛足，右繞佛七圈，然後各自回到原來的座位坐下。 這時，此三千大千世界有一位大梵天王，名叫大悲思惟（Mahākaruṇā-cintana，意為大悲的思惟），居住在這個梵天世界，此四大洲安穩無憂。他忽然看見這三千大千世界，被大水充滿，混同如一片大海。又有無數（俱胝那庾多百千）廣大的蓮花高高顯現，呈現種種殊勝的景象，以及這個道場菩薩充滿。看到這些景象后，他自己思忖：'劫火尚未燃起，世界沒有壞滅的跡象，怎麼會有大水充滿呢？這又是什麼緣故？莫非是如來的神通變化之力？我現在應該去問佛世尊，這稀有的景象，是什麼原因，什麼緣故？' 當時，大悲思惟大梵天王這樣想后，就與六萬八千梵眾隱身於梵天界，恭敬圍繞，來到大寶莊嚴最勝道場佛世尊前，停留在虛空中，彎腰合掌，頂禮世尊，這樣稟告說：'世尊！為什麼現在這三千大千世界被大水充滿，混同如一片大海，又有無數（俱胝那庾多百千）廣大的蓮花高高顯現出來，以及諸位菩薩大士都處於蓮花座上，而這三千大千世界的一切國土、城邑、聚落、所有人民，以及閻浮提四大洲等欲界天宮，乃至大海、須彌山等，都沒有損壞，也沒有障礙。這樣的景象非常稀有，這是什麼原因？又是什麼樣的神力？希望佛陀為我們解說。' 這時，佛告訴大悲思惟梵天說：'大梵天，你應當知道！下方世界有一個佛剎，名叫無量功德寶無垢殊妙莊嚴（Anantaguṇa-ratna-vimalaviśuddha-vyūha，意為無量功德珍寶無垢清凈莊嚴），那裡的佛世尊，號為海勝持慧遊戲出高神通如來（Sāgaravijaya-dhāraṇā-jñāna-vikrīḍita-abhijñā-rāja-tathāgata，意為海勝持慧遊戲神通如來）。那裡有一位菩薩，名叫海意（Sāgaramati，意為海的智慧），與無數（出過算數）的大菩薩摩訶薩眾，一同來到這個娑婆世界，瞻仰禮敬。'
【English Translation】 English version: 'Are you free from illness and affliction, are your movements light and easy, is your strength secure? Do you obtain wonderful joy?' At that time, all the Bodhisattvas who had come together descended from the sky, each bowed their heads to the Buddha's feet, circumambulated him seven times to the right, and then returned to their original seats. At that time, in this three-thousand-great-thousand world, there was a Great Brahma King named Mahākaruṇā-cintana (Great Compassionate Thought), residing in this Brahma world, in these four great continents, peaceful and without worry. He suddenly saw that this three-thousand-great-thousand world was filled with great water, mixed like a sea. Moreover, countless (koṭi-nayuta-śata-sahasra) vast lotus flowers appeared high and prominent, displaying various excellent signs, and this Bodhisattva assembly was full. Having seen these signs, he thought to himself: 'The fire of the kalpa has not yet ignited, there are no signs of destruction, how can there be great water filling everything? What is the reason for this? Could it be the power of the Tathāgata's miraculous transformations? I should now go and ask the World Honored One, the Buddha, what is the cause and reason for this rare phenomenon?' At that time, the Great Brahma King Mahākaruṇā-cintana, having thought this, immediately concealed himself in the Brahma realm with sixty-eight thousand Brahma followers, respectfully surrounding him, and came to the most excellent Bodhimaṇḍa of the Great Treasure Adornment, before the World Honored One, the Buddha. He stood in the empty space, bowed his body, joined his palms, and prostrated to the World Honored One, saying: 'World Honored One! Why is it that now this three-thousand-great-thousand world is filled with great water, mixed like a sea, and countless (koṭi-nayuta-śata-sahasra) vast lotus flowers have appeared high and prominent, and all the Bodhisattvas are situated on lotus seats, while all the lands, cities, towns, and villages of this three-thousand-great-thousand world, all the people, and the desire realm heavens such as the four great continents of Jambudvīpa, even the great ocean and Mount Sumeru, are not damaged or obstructed? Such signs are extremely rare. What is the cause of this? What kind of divine power is it? May the Buddha explain it to us.' At that time, the Buddha said to the Brahma Mahākaruṇā-cintana: 'Great Brahma, you should know! In the world below, there is a Buddha-kṣetra named Anantaguṇa-ratna-vimalaviśuddha-vyūha (Immeasurable Merit Treasure Immaculate Pure Adornment), and the World Honored One, the Buddha there, is named Sāgaravijaya-dhāraṇā-jñāna-vikrīḍita-abhijñā-rāja-tathāgata (Ocean Victory Retention Wisdom Playful Superknowledge King Thus Come One). There is a Bodhisattva there named Sāgaramati (Ocean Mind), who, along with countless (beyond calculation) great Bodhisattva Mahāsattvas, has come to this Sahā world to pay homage and respect.'
供養於我；又復於此廣大集會正法之中而有所問。是彼菩薩神通之力，於此世界先現瑞相。」
梵天白佛言：「世尊！大集會中所有正法，今尚說邪？」
佛言：「大梵！諸佛境界不可思議，所有如來智慧辯才及威神力，不應限量。汝或見於如來默然，勿謂無說。而我常為十方世界所來菩薩，廣大宣說決定正法。」
爾時，大悲思惟大梵天王復白佛言：「世尊！佛所說言現神變者海意菩薩，其誰是邪？」
佛言：「大梵！今此會中有大蓮花廣十由旬，花中有臺，臺上復有眾寶莊嚴師子之座，座中有一菩薩大士處於其上，身真金色相好端嚴，唯除如來，余諸菩薩所有身相皆能映攝，有無數千菩薩之眾圍繞頂禮者，汝可見不？」
答言：「已見。」
佛言：「大梵！圓具如是神通相者，即是海意菩薩。」
是時大悲思惟梵天，乃向海意菩薩恭敬頂禮已，即白佛言：「世尊！若有眾生得聞如是海意菩薩名字之者，當知是人得大善利。我於今日聞此菩薩大士名字，得見菩薩如是色相，深自欣慶快得善利。」梵天覆白佛言：「世尊！此大集會正法當住為久如邪？」
佛言：「大梵！今此正法，隨佛壽量久近而住。佛涅槃后，有諸菩薩，於此正法受持讀誦，廣為佗人開示演說。
【現代漢語翻譯】 現代漢語譯本 供養我；又在此廣大的正法之中有所提問。那是那位菩薩的神通之力，在這個世界先顯現瑞相。」 梵天對佛說：『世尊！大乘中所有的正法，現在還被說是邪法嗎？』 佛說：『大梵！諸佛的境界不可思議，所有如來的智慧辯才和威神之力，不應該輕視。你或許看到如來默然不語，不要認為沒有說法。而我常為十方世界前來的菩薩，廣為宣說決定的正法。』 這時，大悲思惟大梵天王又對佛說：『世尊！佛所說的顯現神變的海意菩薩，是誰呢？』 佛說：『大梵！現在這個法會中有一朵大蓮花，寬十由旬（古印度長度單位），花中有臺，臺上又有眾寶莊嚴的獅子座，座中有一位菩薩大士坐在上面，身體是真金色，相貌端正莊嚴，除了如來，其餘所有菩薩的身相都能被他映照覆蓋，有無數千菩薩圍繞著他頂禮，你看見了嗎？』 回答說：『已經看見了。』 佛說：『大梵！圓滿具備這樣神通相的，就是海意菩薩。』 這時，大悲思惟梵天，就向海意菩薩恭敬頂禮，然後對佛說：『世尊！如果有眾生聽到海意菩薩的名字，應當知道這個人得到了很大的善利。我今天聽到這位菩薩大士的名字，得見菩薩這樣的色相，內心深感欣喜，真是得到了善利。』梵天又對佛說：『世尊！這大乘正法將住世多久呢？』 佛說：『大梵！現在這正法，隨著佛的壽命長短而住世。佛涅槃后，會有菩薩，對此正法受持讀誦，廣為他人開示演說。』
【English Translation】 English version offerings to me; and also to ask questions within this vast Dharma. That is the power of that Bodhisattva's spiritual abilities, first manifesting auspicious signs in this world.』 The Brahma said to the Buddha, 『World Honored One! Are all the true teachings within the Mahayana now being called heretical?』 The Buddha said, 『Great Brahma! The realms of the Buddhas are inconceivable. All the wisdom, eloquence, and majestic power of the Tathagatas should not be underestimated. If you see the Tathagata silent, do not think there is no teaching. I am always extensively proclaiming the definitive true Dharma for the Bodhisattvas who come from the ten directions.』 At that time, the Great Compassionate Contemplative Brahma King again said to the Buddha, 『World Honored One! Who is the Bodhisattva named Ocean Intent, of whom the Buddha spoke, who manifests spiritual transformations?』 The Buddha said, 『Great Brahma! In this assembly, there is a great lotus flower, ten yojanas (an ancient Indian unit of distance) in width. Within the flower is a platform, and on the platform is a lion's seat adorned with various treasures. On the seat sits a great Bodhisattva, whose body is of true golden color, with a dignified and beautiful appearance. Except for the Tathagata, he can overshadow all the appearances of other Bodhisattvas. There are countless thousands of Bodhisattvas surrounding him and bowing in reverence. Can you see him?』 He replied, 『I have seen him.』 The Buddha said, 『Great Brahma! The one who is fully endowed with such spiritual manifestations is the Bodhisattva Ocean Intent.』 At that time, the Great Compassionate Contemplative Brahma, after respectfully bowing to the Bodhisattva Ocean Intent, said to the Buddha, 『World Honored One! If any sentient being hears the name of this Bodhisattva Ocean Intent, they should know that they have obtained great benefit. Today, I have heard the name of this great Bodhisattva, and have seen the Bodhisattva's appearance. I am deeply delighted and have truly obtained great benefit.』 The Brahma again said to the Buddha, 『World Honored One! How long will this Mahayana true Dharma remain?』 The Buddha said, 『Great Brahma! This true Dharma will remain as long as the Buddha's lifespan. After the Buddha's Nirvana, there will be Bodhisattvas who will uphold, recite, and extensively explain and expound this true Dharma to others.』
何以故？大梵！所有過去、未來、現在世中諸佛菩提從此中出。」
爾時，海意菩薩摩訶薩，承佛神力，普為此會一切大眾生歡喜故；及為大悲思惟大梵天王起信敬故；復為莊嚴此正法故；亦為顯示己之智慧辯才力故；即時同彼高廣蓮花及師子座，俱涌虛空高七多羅樹，乃于空中說伽陀曰：
「下方過於塵數剎， 有佛剎名功德嚴； 彼佛化主現居中， 其名海勝神通慧。 剎中眾德皆圓具， 菩薩依止無所畏； 其佛如來說法門， 我等聞已能持受。 我等故來茲剎土， 瞻仰敬禮十力尊； 其諸菩薩此所來， 佛大牛王各伸問。 我今禮此法王已， 亦禮無比佛大智； 所應供養隨所施， 廣伸供養佛正覺。 若能觀佛色、無色， 離受離行亦離識； 三種領納此亦無， 是中潔白常清凈。 若無色相及種好， 是為正觀佛世尊； 慧眼清凈照法身， 乃見無垢真實義。 若法無取亦無舍， 二邊無我、無我所； 安住內入性寂然， 止息心外諸所取。 有無分別、離分別， 是心寂默如虛空； 即能供養諸世尊， 于正法幢善建立。 若觀諸法猶如幻， 此中施、受二皆空； 雖知造作本所無， 亦不捨離於諸法。 而不
【現代漢語翻譯】 現代漢語譯本： 這是什麼緣故呢？大梵天！所有過去、未來、現在世中的諸佛的菩提覺悟都是從此法中產生的。
當時，海意菩薩摩訶薩（Mahasattva，偉大的菩薩），憑藉佛的神力，爲了使在場的所有大眾生歡喜；也爲了讓大梵天王（Mahabrahma，佛教中的天神）生起信仰和尊敬；又爲了莊嚴這正法；也爲了顯示自己的智慧和辯才之力；立刻與他所坐的高大蓮花和獅子座一起，涌向虛空，高至七多羅樹（tala，一種高大的樹）的高度，然後在空中說偈頌道：
在下方，經過如塵沙般多的佛剎（buddhakṣetra，佛的國土），有一個佛剎名為功德莊嚴； 那裡的佛陀教主現在居住在其中，他的名字是海勝神通慧（Samudravijaya-abhijñā-jñāna）； 這個佛剎中，所有的功德都圓滿具備，菩薩們依止於此，無所畏懼； 那位佛陀如來說法的法門，我們聽聞后能夠受持。 我們因此來到這個佛土，瞻仰敬禮具有十力（daśabala，佛的十種力量）的尊者； 那些菩薩們來到這裡，佛陀大牛王（佛的尊稱）各自提出疑問。 我現在禮敬這位法王（Dharmaraja，佛的尊稱）之後，也禮敬無比的佛陀大智慧； 所應該供養的，隨著所施予的，廣泛地供養佛陀的正覺。 如果能夠觀察佛的色（rūpa，物質現象）、無色（arūpa，非物質現象），遠離感受（vedanā）、行為（saṃskāra）也遠離意識（vijñāna）； 這三種領納（指受、想、行）也都不存在，這裡是潔白而常清凈的。 如果沒有色相和種種美好，這就是正確觀察佛世尊（Bhagavat，佛的尊稱）； 用清凈的慧眼照見法身（dharmakāya，佛的法性身），才能見到無垢的真實意義。 如果法沒有取也沒有舍，二邊（指有和無）沒有我（ātman）也沒有我所（ātmanīya）； 安住在內在，進入寂靜的本性，止息心中向外的一切執取。 有和無的分別，以及遠離分別，這樣的心寂靜如虛空； 就能供養諸位世尊，在正法的旗幟上善加建立。 如果觀察諸法猶如幻象，這裡施與和接受兩者都是空無的； 雖然知道造作的本性是空無的，也不捨離諸法。 而不
【English Translation】 English version: Why is that? O Mahabrahma! The Bodhi (enlightenment) of all Buddhas in the past, future, and present worlds arises from this.
At that time, the Bodhisattva Mahasattva (great being) Samudramati, by the power of the Buddha, for the sake of making all the great assembly of beings rejoice; and also to cause the great Brahma King (Mahabrahma) to arise faith and respect; and also to adorn this true Dharma; and also to display his own wisdom and eloquence; immediately, together with the tall lotus flower and lion seat he was on, rose into the void, reaching a height of seven tala trees, and then in the air spoke these verses:
Below, passing through Buddha-lands (buddhakṣetra) as numerous as dust motes, there is a Buddha-land named Merit Adornment; The Buddha-lord there now dwells in the midst, his name is Samudravijaya-abhijñā-jñāna (Ocean Victory, Super Knowledge, Wisdom); In that Buddha-land, all merits are fully complete, the Bodhisattvas rely on it without fear; The Dharma gate spoken by that Buddha Tathagata (Thus Come One), we, having heard it, are able to uphold and receive it. We have come to this Buddha-land for this reason, to gaze upon and pay homage to the Honored One with Ten Powers (daśabala); Those Bodhisattvas who have come here, the Buddha, the Great Bull King (a title for the Buddha), each pose their questions. Now, having paid homage to this Dharma King (Dharmaraja), I also pay homage to the incomparable great wisdom of the Buddha; Whatever should be offered, according to what is given, extensively offer to the Buddha's Right Enlightenment. If one can observe the Buddha's form (rūpa) and formlessness (arūpa), and be apart from feeling (vedanā), action (saṃskāra), and also consciousness (vijñāna); These three kinds of reception (referring to feeling, perception, and volition) are also non-existent, here is purity, always clean. If there is no form and no beauty, this is the correct way to observe the World Honored One (Bhagavat); With pure wisdom eyes, one illuminates the Dharma body (dharmakāya), and then sees the stainless true meaning. If the Dharma has neither grasping nor abandoning, on both sides (referring to existence and non-existence) there is no self (ātman) and no self-belonging (ātmanīya); Dwelling within, entering into the nature of stillness, ceasing all external grasping of the mind. The distinction between existence and non-existence, and being apart from distinctions, such a mind is as silent as the void; Then one can make offerings to all the World Honored Ones, and establish well the banner of the true Dharma. If one observes all dharmas as illusions, here both giving and receiving are empty; Although knowing that the nature of creation is empty, one does not abandon all dharmas. And not
決定求菩提， 又不決定住生、死； 亦無施者無慳心， 遠離施中諸過失。 止息調寂身、語、心， 隨行三業無逼惱； 除諸煩惱息燒然， 利智諸根常寂靜。 雖知菩提無所得， 不捨眾生住無我； 為度破戒諸眾生， 修持廣大凈戒行。 覺了諸法剎那性， 亦不為諸境所壞； 內心寂靜若虛空， 外觀世間猶如幻。 節節支解于身份， 亦復不起瞋恚心； 乃至坐樹成菩提， 堅持忍行佛所說。 能觀諸法如水月， 如泡、如幻、如陽焰； 了知無壽亦無人， 及無摩拏嚩迦等。 菩提眾生雖無得， 為利他故求菩提； 若聞此理怖不生， 是中能發精進行。 若能於心無所著， 乃于外境不生厭； 知他眾生心所行， 於三世中隨順轉。 令諸魔眾不能知， 心之所行隨所轉； 到于彼岸善住心， 圓滿禪定神通慧。 我聞諸佛所說法， 隨所聞已能受持； 設經無邊劫數中， 佛之辯才不能斷。 復於一切佛法中， 眾生無墮亦無著； 具智慧藏有力尊， 三界自在寂默者。 能到所到二俱離， 是中無去亦無來； 隨諸眾生心所行， 所向無住亦無動。 雖到彼岸具眾德， 亦于眾德無取相
【現代漢語翻譯】 現代漢語譯本 決心追求菩提（bodhi，覺悟），又不執著于生死輪迴； 既沒有施捨者也沒有吝嗇心，遠離施捨中的各種過失。 止息調伏身、語、意，隨順三業而行，沒有逼迫惱怒； 去除各種煩惱，平息內心的焦躁，以敏銳的智慧使諸根常保寂靜。 雖然知道菩提是無所得的，但不捨棄眾生，安住于無我（anatman）的境界； 爲了度化那些破戒的眾生，修持廣大清凈的戒律。 覺悟到諸法剎那生滅的本性，也不會被外境所擾亂； 內心寂靜如虛空，外觀世間如夢幻泡影。 即使身體被肢解，也不會生起嗔恨心； 乃至在菩提樹下成道，都堅持佛陀所說的忍辱修行。 能觀察諸法如水中月，如泡沫、如幻影、如陽焰； 了知沒有壽命，也沒有人，以及沒有摩拏嚩迦（manavaka，人）等。 菩提眾生雖然知道菩提是無所得的，爲了利益他人而追求菩提； 如果聽到這個道理不感到恐懼，就能在此生起精進之心。 如果能對內心無所執著，就不會對外境產生厭惡； 瞭解其他眾生的心念行為，在過去、現在、未來三世中隨順轉變。 使魔眾無法知曉，內心所想所行隨之轉變； 到達彼岸，善於安住內心，圓滿禪定、神通和智慧。 我聽聞諸佛所說的法，聽聞之後能夠受持； 即使經過無量劫的時間，佛陀的辯才也無法窮盡。 在一切佛法中，眾生既不墮落也不執著； 具有智慧寶藏，擁有力量的尊者，在三界中自在寂靜。 能到達者和所到達的都已遠離，其中沒有去也沒有來； 隨順眾生的心念行為，所向之處沒有停留也沒有動搖。 雖然到達彼岸，具足各種功德，也不執著于這些功德的表象。
【English Translation】 English version Resolving to seek bodhi (enlightenment), yet not clinging to birth and death; Neither having a giver nor a miserly heart, being far from all faults in giving. Ceasing and subduing body, speech, and mind, acting in accordance with the three karmas without compulsion or vexation; Removing all afflictions, calming the burning within, with sharp wisdom, the senses are always tranquil. Although knowing that bodhi is unattainable, not abandoning sentient beings, abiding in the state of no-self (anatman); To liberate those who have broken precepts, practicing the vast and pure precepts. Awakening to the momentary nature of all dharmas, not being disturbed by external circumstances; The inner mind is tranquil like the void, the outer world is seen as an illusion. Even if the body is dismembered, not giving rise to anger; Even until attaining enlightenment under the bodhi tree, upholding the practice of patience as taught by the Buddha. Able to see all dharmas like the moon in water, like bubbles, like illusions, like mirages; Knowing there is no life span, no person, and no manavaka (person), etc. Although a bodhi being knows that bodhi is unattainable, seeking bodhi for the benefit of others; If hearing this truth, fear does not arise, then one can generate diligent practice. If one can be unattached to the mind, then one will not generate aversion to external circumstances; Understanding the thoughts and actions of other beings, adapting to the three times: past, present, and future. Making it impossible for the demons to know, the mind's thoughts and actions change accordingly; Reaching the other shore, dwelling well in the mind, perfecting meditation, supernatural powers, and wisdom. I have heard the Dharma spoken by all Buddhas, and having heard it, I can uphold it; Even if countless eons pass, the Buddha's eloquence cannot be exhausted. In all the Buddha's teachings, sentient beings neither fall nor cling; Possessing the treasury of wisdom, a powerful venerable one, free and tranquil in the three realms. The one who can reach and the reached are both far away, there is neither going nor coming; Following the thoughts and actions of sentient beings, wherever one goes, there is no dwelling or movement. Although reaching the other shore and possessing all virtues, not clinging to the appearance of these virtues.
； 無比釋迦大牛王， 是故我今伸頂禮。 如日清凈大明曜， 能蔽螢光、星宿光； 又如劫火映諸明， 上騰梵世下至地。 復如須彌大山王， 持地亦持諸山等； 釋迦牛王毫相中， 最勝光明出三界。 十方一切菩薩眾， 皆從百佛剎中來； 瞻佛色相及威光， 一切皆生大歡喜。 隨諸眾生心意願， 如來各各為開示； 我知如來大威神， 故從本土來斯剎。 佛以一音演說法， 隨諸眾生各知解； 乃至眾生差別音， 如來普為隨宜說。 一切眾生意差別， 如塵如沙尚可數； 牟尼種種妙音聲， 量等虛空不可數。 虛空不能度其邊， 眾生不能窮其數； 乃至生死先際中， 亦復不能知其限。 虛空邊量眾生數， 生死先際尚可知； 諸佛戒、定、慧境中， 畢竟不能知少分。 眾生無量咸歸命， 牛王法主人中尊； 多劫精修眾德嚴， 色相邊際無比度。 我佛具大威神力， 遍知眾生諸信解； 見此希有難思尊， 頂禮善調諸趣者。」◎
佛說海意菩薩所問凈印法門經卷第一 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第二
【現代漢語翻譯】 現代漢語譯本 無比的釋迦大牛王（釋迦牟尼佛的尊稱），因此我今天向您頂禮。 您如太陽般清凈，光芒無比明亮，能遮蔽螢火蟲和星宿的光芒； 又如劫火（世界末日的大火）照耀一切光明，上騰至梵天世界，下至地面。 又如須彌山王（佛教中的聖山），支撐著大地，也支撐著其他山脈； 釋迦牛王（釋迦牟尼佛）的眉間白毫相中，最殊勝的光明照耀三界。 十方一切菩薩眾，都從百佛剎（佛的國土）中前來； 瞻仰佛的色相和威光，一切都生起大歡喜。 隨著眾生心中的意願，如來（佛的稱號）各自為他們開示佛法； 我知道如來有大威神力，所以從我的本土來到這個佛剎。 佛用一種聲音演說佛法，隨著眾生各自的理解而領悟； 乃至眾生有各種不同的聲音，如來都普遍地隨順他們的根機而說法。 一切眾生的心意差別，如塵土如沙粒般眾多，尚且可以計數； 牟尼（佛的稱號）種種微妙的音聲，其數量如同虛空般不可計數。 虛空不能度量它的邊際，眾生不能窮盡其數量； 乃至生死輪迴的最初，也不能知道它的界限。 虛空的邊際、眾生的數量、生死輪迴的最初，尚且可以知道； 諸佛的戒、定、慧境界中，畢竟不能知道哪怕少許。 無量眾生都歸命于您，牛王（釋迦牟尼佛）是法的主人，人中之尊； 您多劫精進修行，以眾多功德莊嚴自身，色相的邊際無比殊勝。 我的佛具有大威神力，遍知眾生的一切信解； 見到如此稀有難思的尊者，我頂禮善於調伏一切眾生的您。」 《佛說海意菩薩所問凈印法門經》卷第一 《佛說海意菩薩所問凈印法門經》卷第二
【English Translation】 English version The incomparable Shakya Great Bull King (an honorific title for Shakyamuni Buddha), therefore I now prostrate myself in reverence. You are as pure as the sun, with immeasurable bright radiance, capable of obscuring the light of fireflies and stars; And like the kalpa fire (the great fire at the end of the world) illuminating all lights, ascending to the Brahma world and descending to the earth. And like Mount Sumeru (the sacred mountain in Buddhism), the king of mountains, supporting the earth and all other mountains; From the white hair mark between the eyebrows of the Shakya Bull King (Shakyamuni Buddha), the most supreme light shines throughout the three realms. All the Bodhisattvas of the ten directions, have come from hundreds of Buddha lands; Gazing upon the Buddha's form and majestic light, all arise with great joy. According to the wishes of all sentient beings, the Tathagata (an epithet of the Buddha) individually reveals the Dharma to them; I know that the Tathagata has great divine power, therefore I have come from my native land to this Buddha land. The Buddha expounds the Dharma with one sound, which is understood according to the understanding of each sentient being; Even the various different sounds of sentient beings, the Tathagata universally speaks according to their capacities. The differences in the minds of all sentient beings, as numerous as dust and sand, can still be counted; The various wonderful sounds of the Muni (an epithet of the Buddha), are as immeasurable as space. Space cannot measure its boundaries, and sentient beings cannot exhaust their numbers; Even the beginning of the cycle of birth and death, its limits cannot be known. The boundaries of space, the number of sentient beings, and the beginning of the cycle of birth and death, can still be known; Within the realms of the precepts, concentration, and wisdom of the Buddhas, not even a small portion can be known. Countless sentient beings take refuge in you, the Bull King (Shakyamuni Buddha) is the master of the Dharma, the most honored among humans; You have diligently cultivated for many kalpas, adorning yourself with numerous merits, the boundaries of your form are incomparably supreme. My Buddha possesses great divine power, knowing all the beliefs and understandings of sentient beings; Seeing this rare and inconceivable honored one, I prostrate myself before you, who are skilled in taming all beings.」 The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Ocean Intent, Volume One The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Ocean Intent, Volume Two
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
◎爾時，海意菩薩摩訶薩說是伽陀已，從空而下，向佛合掌恭敬頂禮，前白佛言：「世尊！我于如來、應供、正等正覺，今有所問。若佛世尊，聽許我者，我即當問。」
佛告海意菩薩言：「善男子！恣汝所問。如來、應供、正等正覺，隨有疑者，一一能為宣示演說，令心開曉。」
海意菩薩乃白佛言：「世尊！我先聞有諸菩薩自說凈印三摩地法門，若有菩薩摩訶薩住是三摩地者，而能速證阿耨多羅三藐三菩提。菩薩應當云何獲得如是凈印三摩地門？又復以何行相名為自說？云何是凈印？何能得入彼境界門？又諸菩薩若得聞是三摩地已，云何速證阿耨多羅三藐三菩提？唯愿世尊善為宣說。」
爾時，佛告海意菩薩摩訶薩言：「善哉，善哉！菩薩大士！今汝所問極為賢善。善男子！汝應專一深固作意，諦聽、諦受，今為汝說。若諸菩薩得是自說凈印三摩地者，即能速證阿耨多羅三藐三菩提。」
海意菩薩白佛言：「唯然，世尊！愿樂欲聞。」於是海意菩薩受教而聽。
佛言：「海意！若有菩薩于諸善根發勤精進，善心具足住正定聚，于生死中能以利根積集諸善，為善知識之所攝受，諸佛威神之所建立，因力
【現代漢語翻譯】 現代漢語譯本 奉詔翻譯經典的朝散大夫、試鴻臚卿、光梵大師、賜紫沙門臣惟凈等。 當時，海意菩薩摩訶薩說完這首偈頌后，從空中下來，向佛合掌恭敬頂禮，然後對佛說：『世尊！我對於如來、應供、正等正覺，現在有一些問題想請教。如果佛世尊允許我提問，我就提問。』 佛告訴海意菩薩說：『善男子！你儘管問吧。如來、應供、正等正覺，對於任何疑問，都能一一為你宣說解釋，使你心開意解。』 海意菩薩於是對佛說：『世尊！我先前聽聞有菩薩自稱擁有凈印三摩地法門，如果菩薩摩訶薩安住于這種三摩地，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺）。菩薩應當如何獲得這種凈印三摩地法門？又以什麼樣的修行狀態稱為自說？什麼是凈印？如何才能進入那種境界？還有，如果菩薩聽聞這種三摩地后，如何才能迅速證得阿耨多羅三藐三菩提？希望世尊能為我們詳細解說。』 當時，佛告訴海意菩薩摩訶薩說：『好啊，好啊！菩薩大士！你今天所問的問題非常賢善。善男子！你應該專心致志，深入思考，仔細聽，仔細接受，我現在為你解說。如果菩薩得到這種自說凈印三摩地，就能迅速證得阿耨多羅三藐三菩提。』 海意菩薩對佛說：『是的，世尊！我非常樂意聽聞。』於是海意菩薩接受教誨，專心聽講。 佛說：『海意！如果有菩薩在各種善根上勤奮精進，善心具足，安住于正定聚，在生死輪迴中能以銳利的根性積累各種善行，被善知識所攝受，被諸佛的威神力所建立，依靠這種力量，
【English Translation】 English version Translated by the Tripitaka Master, Grand Master of Guangfan, and Purple-robed Shramana, Wei Jing, etc., who were granted the title of Chao San Da Fu and were appointed as the Vice Minister of the Court of Imperial Sacrifices, under the imperial decree. At that time, after the Bodhisattva Mahasattva Haiyi finished reciting the gatha, he descended from the sky, respectfully bowed to the Buddha with his palms together, and said to the Buddha, 'World Honored One! I have some questions regarding the Tathagata, the Arhat, the Samyak-sambuddha. If the World Honored One allows me to ask, I will ask.' The Buddha said to the Bodhisattva Haiyi, 'Good man! Ask whatever you wish. The Tathagata, the Arhat, the Samyak-sambuddha, can explain and clarify any doubts you may have, so that your mind may be enlightened.' Then, the Bodhisattva Haiyi said to the Buddha, 'World Honored One! I have previously heard that some Bodhisattvas claim to possess the Dharma gate of the Pure Seal Samadhi. If a Bodhisattva Mahasattva abides in this Samadhi, they can quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). How should a Bodhisattva obtain this Pure Seal Samadhi gate? Also, what kind of practice is called self-declaration? What is the Pure Seal? How can one enter that realm? Furthermore, if Bodhisattvas hear of this Samadhi, how can they quickly attain Anuttara-samyak-sambodhi? I hope the World Honored One will explain this in detail for us.' At that time, the Buddha said to the Bodhisattva Mahasattva Haiyi, 'Excellent, excellent! Bodhisattva Mahasattva! Your question today is extremely virtuous. Good man! You should focus your mind, contemplate deeply, listen carefully, and receive diligently. I will now explain it to you. If Bodhisattvas obtain this self-declared Pure Seal Samadhi, they can quickly attain Anuttara-samyak-sambodhi.' The Bodhisattva Haiyi said to the Buddha, 'Yes, World Honored One! I am very eager to hear.' Then, the Bodhisattva Haiyi accepted the teaching and listened attentively. The Buddha said, 'Haiyi! If there are Bodhisattvas who diligently cultivate various roots of goodness, possess a complete good mind, abide in the assembly of the rightly determined, and in the cycle of birth and death, they can accumulate various good deeds with sharp faculties, be embraced by virtuous teachers, be established by the majestic power of all Buddhas, and rely on this power,'
具足，常當親近諸佛世尊，尊重恭敬，以妙香花、涂香、抹香、花鬘、衣服、繒蓋、幢幡，而供養之。若復得見諸佛如來具足相已，或聞正法美妙言已，或見圓滿清凈眾已；又復得聞無礙之智，或見如來神境智通；或見如來調伏眾生諸變化事，或教誡神變，或讚歎神變。如是見已，于眾生所，常以大悲發阿耨多羅三藐三菩提心，起大精進勤求善法，於一切智心而不忘失，以相應行清凈初心，初心凈已，即得清凈彼三摩地。
「海意！譬如種性所出大摩尼寶，善治寶人授其掌中，妙巧修治復加磨瑩；乃至其寶得清凈已，彼治寶人即自說言：『此摩尼寶去除虛假，離諸瑕㙠，是為清凈大摩尼寶，諸有智者共所愛樂。』海意！從菩薩種性，發一切智心寶，亦復如是，畢竟能成阿耨多羅三藐三菩提故。由彼菩薩，初以宿世善根，及現聞善法，而用磨治彼一切智心寶，乃至是寶去除意中諸虛假法，遠離過失，十方三世諸佛世尊共所愛樂，而彼菩薩乃可自說，獲得凈印三摩地門。
「海意！又如清凈大摩尼寶，離九種寶性。何等為九？一者、金性；二者、銀性；三者、頗胝迦性；四者、吠琉璃性；五者、馬瑙性；六者、珊瑚性；七者、赤珠性；八者、雞薩梨寶性；九者、吉祥藏寶性。離如是等九種寶性已，乃名悅意清
【現代漢語翻譯】 現代漢語譯本 應當常常親近諸佛世尊，尊重恭敬，用美妙的香、花、涂香、抹香、花鬘、衣服、繒蓋、幢幡來供養他們。如果能夠見到諸佛如來具足的相好，或者聽到正法美妙的言辭，或者見到圓滿清凈的僧眾；又能夠聽到無礙的智慧，或者見到如來的神通智慧；或者見到如來調伏眾生的各種變化事蹟，或者教誡的神變，或者讚歎的神變。像這樣見到之後，對於眾生，常常以大悲心發起阿耨多羅三藐三菩提心（無上正等正覺之心），生起大精進，勤奮地尋求善法，對於一切智的心不忘失，以相應的行為清凈初心，初心清凈之後，就能夠得到清凈的三摩地（禪定）。 『海意（菩薩名）！譬如從種性中產生的大摩尼寶（如意寶珠），善於治理寶物的人把它拿到手中，巧妙地修治，再加以磨礪；等到這寶珠變得清凈之後，那治理寶物的人就自己說：『這摩尼寶去除了虛假，遠離了各種瑕疵，是清凈的大摩尼寶，是所有有智慧的人都喜愛樂見的。』海意！從菩薩的種性，發起一切智的心寶，也是這樣，最終能夠成就阿耨多羅三藐三菩提。由於那位菩薩，最初以宿世的善根，以及現在聽聞的善法，來磨礪他的一切智心寶，直到這寶珠去除心中各種虛假的法，遠離過失，十方三世諸佛世尊都喜愛樂見，那時那位菩薩才可以自己說，獲得了清凈印的三摩地門。 『海意！又如清凈的大摩尼寶，遠離九種寶的性質。哪九種呢？第一是金的性質；第二是銀的性質；第三是頗胝迦（水晶）的性質；第四是吠琉璃（青金石）的性質；第五是馬瑙（瑪瑙）的性質；第六是珊瑚的性質；第七是赤珠（紅寶石）的性質；第八是雞薩梨寶（一種寶石）的性質；第九是吉祥藏寶（一種寶石）的性質。遠離了像這樣的九種寶的性質之後，才叫做悅意清凈的大摩尼寶。
【English Translation】 English version One should always be close to all the Buddhas, the World Honored Ones, respecting and revering them, and making offerings with exquisite incense, flowers, scented paste, scented powder, flower garlands, clothing, silken canopies, and banners. If one is able to see the fully adorned forms of the Tathagatas, or hear the beautiful words of the true Dharma, or see the complete and pure Sangha; and further, if one is able to hear the unobstructed wisdom, or see the divine wisdom and powers of the Tathagatas; or see the various transformative acts of the Tathagatas in subduing sentient beings, or the transformative acts of instruction, or the transformative acts of praise. Having seen these, towards all sentient beings, one should always generate the mind of great compassion, aspiring to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and generate great diligence, diligently seeking good dharmas, and not forgetting the mind of all-knowing wisdom, purifying the initial mind with corresponding practices. Once the initial mind is purified, one will attain the pure Samadhi (meditative absorption). 『Haiyi (a Bodhisattva's name)! It is like a great Mani jewel (wish-fulfilling gem) that comes from a lineage, which a skilled gem craftsman takes into his hand, skillfully works on it, and further polishes it; until the jewel becomes pure, then the gem craftsman himself says: 『This Mani jewel has removed falsehood, is free from all flaws, it is a pure great Mani jewel, which is loved and delighted in by all wise people.』 Haiyi! From the lineage of a Bodhisattva, the mind-jewel of all-knowing wisdom is also like this, ultimately able to achieve Anuttara-samyak-sambodhi. Because of that Bodhisattva, initially with the good roots of past lives, and the good dharmas heard in the present, he polishes his mind-jewel of all-knowing wisdom, until this jewel removes all false dharmas from the mind, is free from faults, and is loved and delighted in by all the Buddhas, the World Honored Ones of the ten directions and three times, then that Bodhisattva can say that he has obtained the gate of Samadhi with the pure seal. 『Haiyi! Furthermore, like a pure great Mani jewel, it is free from the nature of nine kinds of jewels. What are the nine? First is the nature of gold; second is the nature of silver; third is the nature of sphatika (crystal); fourth is the nature of vaiḍūrya (lapis lazuli); fifth is the nature of ashmagarbha (agate); sixth is the nature of coral; seventh is the nature of red pearl (ruby); eighth is the nature of kīṃśuka jewel (a type of gem); ninth is the nature of auspicious treasure jewel (a type of gem). Having been free from the nature of these nine kinds of jewels, it is then called a pleasing and pure great Mani jewel.』
凈光明大摩尼寶，最勝無價，轉輪聖王之所受用，乃非余王而受用之。又彼大摩尼寶光明殊妙，亦非余寶光明等比。海意！諸菩薩一切智心寶，亦復如是，而能超越九種寶性。何等為九？一者、異生性善寶性；二者、隨信行人寶性；三者、隨法行人寶性；四者、無相行寶性；五者、須陀洹寶性；六者、斯陀含寶性；七者、阿那含寶性；八者、阿羅漢寶性；九者、緣覺寶性。超越如是九寶性已，第十乃名一切諸佛共所加持深心堅固大悲寶性。菩薩如是磨治，所發一切智心寶時，超勝一切聲聞、緣覺，而能照明一切眾生相續種子。
「海意！又如真實大摩尼寶，而能容受磨治，堪任摧壓穿亦不壞。彼摩尼寶能於世間善所作用，為諸眾生施作福事。菩薩久植諸善根者，亦復如是。而彼所發一切智心寶，容受磨治堪任摧壓，穿亦不壞。是寶真實離諸過失，而彼一切智心寶，能為一切眾生作大饒益。
「複次，海意！云何是為能善磨治一切智心寶？所謂先當具修三戒、凈十善業，慈心隨轉故，以清凈心觀視一切眾生；悲心隨轉故，隨諸眾生何所作事皆往營助；喜心隨轉故，一切眾生諸有善法悉為成辦；舍心隨轉故，於一切眾生而無損害。無諂誑故其心正直，無怠墮故於利益事深心勤行，心自在故即能發起一切善根，
【現代漢語翻譯】 現代漢語譯本： 『凈光明大摩尼寶（一種珍貴的寶珠），最為殊勝，價值連城，只有轉輪聖王（擁有統治世界的理想君主）才能享用，其他國王都不能享用。而且，這大摩尼寶的光明非常奇特美妙，也不是其他寶物的光明可以比擬的。海意（菩薩名）！諸菩薩的一切智心寶（菩薩追求的智慧之心），也是如此，能夠超越九種寶性。哪九種呢？第一種是異生性善寶性（凡夫的善性），第二種是隨信行人寶性（跟隨信仰修行的人的善性），第三種是隨法行人寶性（跟隨佛法修行的人的善性），第四種是無相行寶性（修行無相法門的善性），第五種是須陀洹寶性（初果聖人的善性），第六種是斯陀含寶性（二果聖人的善性），第七種是阿那含寶性（三果聖人的善性），第八種是阿羅漢寶性（四果聖人的善性），第九種是緣覺寶性（辟支佛的善性）。超越這九種寶性之後，第十種才被稱為一切諸佛共同加持的深心堅固大悲寶性。菩薩這樣磨練，當他發起一切智心寶時，就能超越一切聲聞（聽聞佛法而修行的人）、緣覺，並且能夠照亮一切眾生的相續種子（眾生輪迴的根本）。』 『海意！又像真實的大摩尼寶，能夠承受磨練，能夠承受捶打，即使穿透也不會損壞。這摩尼寶能夠在世間發揮好的作用，為眾生施作福事。菩薩長久以來種植各種善根，也是如此。他們所發起的一切智心寶，能夠承受磨練，能夠承受捶打，即使穿透也不會損壞。這寶珠真實不虛，遠離各種過失，而這菩薩的一切智心寶，能夠為一切眾生帶來巨大的利益。』 『再者，海意！什麼是能夠很好地磨練一切智心寶呢？那就是首先應當具足修持三戒（律儀戒、攝善法戒、饒益有情戒）、清凈十善業（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不邪見），因為慈心隨順運轉，所以用清凈的心看待一切眾生；因為悲心隨順運轉，所以隨順眾生所做的事情都前往幫助；因為喜心隨順運轉，所以一切眾生所擁有的善法都幫助他們成就；因為舍心隨順運轉，所以對一切眾生都沒有損害。因為沒有諂媚欺騙，所以內心正直；因為沒有懈怠，所以對於利益眾生的事情都深心勤奮；因為心自在，所以能夠發起一切善根。
【English Translation】 English version: 'The pure, bright, great Mani jewel (a precious gem), is the most supreme and priceless, and is only used by the Cakravartin king (an ideal monarch who rules the world), not by other kings. Moreover, the light of this great Mani jewel is so unique and wonderful that it cannot be compared to the light of other jewels. Sea-Intent (a Bodhisattva)! The Bodhisattva's mind of all-knowing wisdom (the wisdom mind pursued by Bodhisattvas) is also like this, and it can transcend nine kinds of jewel natures. What are the nine? The first is the jewel nature of ordinary beings' good nature, the second is the jewel nature of those who follow faith, the third is the jewel nature of those who follow the Dharma, the fourth is the jewel nature of those who practice formlessness, the fifth is the jewel nature of a Srotapanna (stream-enterer), the sixth is the jewel nature of a Sakrdagamin (once-returner), the seventh is the jewel nature of an Anagamin (non-returner), the eighth is the jewel nature of an Arhat (worthy one), and the ninth is the jewel nature of a Pratyekabuddha (solitary Buddha). Having transcended these nine jewel natures, the tenth is called the great compassionate jewel nature of deep mind and firmness, which is jointly blessed by all Buddhas. When a Bodhisattva cultivates in this way, when he generates the mind of all-knowing wisdom, he can surpass all Sravakas (those who hear and practice the Dharma) and Pratyekabuddhas, and can illuminate the continuous seeds of all sentient beings (the root of sentient beings' reincarnation).' 'Sea-Intent! Furthermore, like a real great Mani jewel, it can endure polishing, it can endure hammering, and it will not be damaged even if pierced. This Mani jewel can play a good role in the world, and it can perform meritorious deeds for sentient beings. Bodhisattvas who have long planted various good roots are also like this. The mind of all-knowing wisdom that they generate can endure polishing, can endure hammering, and will not be damaged even if pierced. This jewel is real and true, and it is free from all faults, and this Bodhisattva's mind of all-knowing wisdom can bring great benefits to all sentient beings.' 'Furthermore, Sea-Intent! What is it that can well polish the mind of all-knowing wisdom? It is that one should first fully cultivate the three precepts (the precepts of discipline, the precepts of gathering good dharmas, and the precepts of benefiting sentient beings), purify the ten good karmas (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not speaking frivolously, not being greedy, not being angry, and not having wrong views), because the mind of loving-kindness follows and turns, therefore, one views all sentient beings with a pure mind; because the mind of compassion follows and turns, therefore, one goes to help with whatever sentient beings are doing; because the mind of joy follows and turns, therefore, one helps all sentient beings to accomplish all the good dharmas they possess; because the mind of equanimity follows and turns, therefore, one does not harm any sentient beings. Because there is no flattery or deception, the mind is upright; because there is no laziness, one is deeply diligent in matters that benefit sentient beings; because the mind is free, one can generate all good roots.'
得正念正知善伏心故其心調暢，常少欲故而能遍修頭陀功德，能善資養生喜足故即不斷聖種。于師尊聖賢之所不生侮慢故，即能謙下常起恭敬。心安定故能離我慢及增上慢，無濁亂故無不清凈心，不恃己故能知自行，不毀他故能護眾生，離增上慢故，能親近正法隨授法藥。于諸義中能領解故，是求法者于諸法中初淺次深漸增廣故，能具法欲修無諍行故，即常得法樂。遠離非法故能勤求正法，於三寶中常慚愧故能不斷凈信，信業報故於一切善法中如理作意，修正行故於威儀道隱密寂靜。心不高故而常柔軟，勤行奢摩他故能離掉舉，慧善安住故無毀無譽，安然不動故心如山王。能離高下諸對礙故其心如地，內意清凈故其心如水，無異想故其心如火，無繫著故其心如風，妙無垢故心如虛空。勤求出家故能令佛眼永不喪失，身能離故樂修寂靜之行，心能離故常修正法之行。于諸所行不為塵境之所盜故，說真實語誓願昭明故，如說能行。不為煩惱所摧伏故心常清凈，畢竟無破壞故能修集凈戒，乃至小罪猶懷懼故即能于戒無缺無壞，不為求生天故於戒不斷，純一潔白行故戒無濁染，常能親近善知識故而得開明大菩提道。眼清凈故得無礙光，耳清凈故得無礙聲，鼻清凈故得無礙香，舌清凈故得無礙味，身清凈故得無礙觸，意清凈故得
【現代漢語翻譯】 現代漢語譯本 由於能以正念和正知善於調伏內心，所以他的心境調和暢順；由於常常少欲知足，所以能夠普遍修習頭陀功德（苦行）；由於能夠善於資養生喜足，所以不會斷絕聖種（佛法傳承）；對於師長和聖賢不生侮慢之心，所以能夠謙虛恭敬；心安定所以能夠遠離我慢和增上慢；沒有渾濁散亂，所以心清凈；不自恃己能自覺修行；不譭謗他人所以能護持眾生；遠離增上慢，所以能夠親近正法，隨所教導而服用法藥；對於各種義理能夠領會理解，所以求法者對於各種佛法能夠由淺入深，逐漸增廣；能夠具足法欲，修習無諍之行，所以常常得到法樂；遠離非法，所以能夠勤求正法；對於三寶常常心懷慚愧，所以能夠不斷增長凈信；相信業報，所以對於一切善法都能如理作意，修正自己的行為；在威儀方面隱秘寂靜；心不驕慢所以常常柔和；勤修奢摩他（止）所以能夠遠離掉舉（心不平靜）；智慧善於安住，所以不為譭謗和讚譽所動；安然不動，所以心如山王；能夠遠離高下等對立的障礙，所以他的心如大地；內心清凈，所以他的心如水；沒有分別妄想，所以他的心如火；沒有執著，所以他的心如風；清凈無垢，所以他的心如虛空；勤求出家，所以能夠使佛眼永不喪失；身體能夠遠離，所以樂於修習寂靜之行；心能夠遠離，所以常常修正法之行；對於所行不被塵境所迷惑，所以說真實語，誓願昭明，能夠如所說而行；不被煩惱所摧伏，所以心常清凈；畢竟沒有破壞，所以能夠修集凈戒；乃至對於小罪也懷有畏懼，所以能夠使戒律沒有缺失和破壞；不為求生天而持戒，純一潔白地修行，所以戒律沒有污濁；常常能夠親近善知識，所以能夠開啟明亮的大菩提道；眼睛清凈，所以得到無礙光明；耳朵清凈，所以得到無礙音聲；鼻子清凈，所以得到無礙香氣；舌頭清凈，所以得到無礙味道；身體清凈，所以得到無礙觸感；意念清凈，所以得到
【English Translation】 English version Because he is good at subduing his mind with right mindfulness and right knowledge, his mind is harmonious and smooth; because he is always content with few desires, he is able to universally cultivate the meritorious virtues of dhuta (ascetic practices); because he is able to nourish and be content with joy, he will not cut off the holy lineage (the transmission of the Dharma); because he does not have contempt for teachers and sages, he is able to be humble and respectful; because his mind is stable, he is able to be free from pride and arrogance; because there is no turbidity or confusion, his mind is pure; because he does not rely on himself, he is able to practice self-cultivation; because he does not slander others, he is able to protect all beings; because he is free from arrogance, he is able to approach the right Dharma and take the medicine of the Dharma as taught; because he is able to understand the various meanings, the seeker of the Dharma is able to gradually increase his understanding of the various Dharmas from shallow to deep; because he is able to have the desire for the Dharma and cultivate the practice of non-contention, he always obtains the joy of the Dharma; because he is far from the non-Dharma, he is able to diligently seek the right Dharma; because he is always ashamed before the Three Jewels, he is able to continuously increase pure faith; because he believes in karma, he is able to properly focus on all good Dharmas and correct his own behavior; in terms of demeanor, he is hidden and quiet; because his mind is not arrogant, he is always gentle; because he diligently cultivates samatha (calm abiding), he is able to be free from agitation; because wisdom is well-established, he is not moved by slander or praise; because he is still and unmoving, his mind is like a mountain king; because he is able to be free from the obstacles of high and low, his mind is like the earth; because his inner intention is pure, his mind is like water; because there are no discriminating thoughts, his mind is like fire; because there is no attachment, his mind is like wind; because it is pure and without defilement, his mind is like empty space; because he diligently seeks to leave home, he is able to ensure that the Buddha's eye is never lost; because the body is able to be free, he is happy to cultivate the practice of stillness; because the mind is able to be free, he always cultivates the practice of the right Dharma; because his actions are not stolen by the dust of the world, he speaks truthfully, his vows are clear, and he is able to act as he speaks; because he is not subdued by afflictions, his mind is always pure; because there is ultimately no destruction, he is able to cultivate pure precepts; even for small offenses, he has fear, so he is able to keep the precepts without deficiency or destruction; he does not keep the precepts for the sake of being reborn in heaven, but practices purely and spotlessly, so the precepts are without defilement; he is always able to be close to good teachers, so he is able to open the bright path of great Bodhi; because his eyes are pure, he obtains unobstructed light; because his ears are pure, he obtains unobstructed sound; because his nose is pure, he obtains unobstructed fragrance; because his tongue is pure, he obtains unobstructed taste; because his body is pure, he obtains unobstructed touch; because his mind is pure, he obtains
無礙法。
「複次，海意菩薩！若欲離貪結者，應當常修不凈之觀，欲離瞋結修慈心觀，欲離癡結修緣生觀，欲除五蓋善觀五根，欲拔諸障清凈五力，欲蠲現起諸煩惱故於出離道應常清凈；修正行故能離貪、瞋、癡、慢等怖，無慳心故能行法施，無吝攝故能行財施，大菩提心常堅固故不樂余乘之法，內心寂靜故能隱密諸根，外境寂靜故善觀諸過失，于生死中常怖畏故不作諸罪，心無懈倦故積集善根而無厭足；為渡四流故常善修治大乘法船，為令眾生到彼岸故善作橋樑。菩薩常以不懈退心，拔諸眾生出生死泥到安隱處。
「海意！菩薩若能具修如是諸行相者，即得圓滿佈施之行，亦能清凈持戒之行，此為菩薩能善磨治所發一切智心寶。」
爾時，世尊，重說頌曰：
「先當善戒身、語、心， 防護十種清凈業； 慈心觀視諸眾生， 一切智心此磨瑩。 悲心助營他所作， 喜心他法為成辦； 舍心不害諸眾生， 一切智心此磨瑩。 無諂誑故心常正， 止罪能修利益事； 深心增長諸善根， 一切智心此磨瑩。 心自在故念正知， 善伏心故心調暢； 少欲能修頭陀因， 一切智心此磨瑩。 喜足善行於聖種， 復常恭敬于師尊； 而能不生輕侮心， 我
【現代漢語翻譯】 現代漢語譯本 『再者，海意菩薩（Haiyi Bodhisattva）！如果想要脫離貪慾的束縛，應當經常修習不凈觀；想要脫離嗔恨的束縛，應當修習慈心觀；想要脫離愚癡的束縛，應當修習緣起觀；想要去除五蓋（五種障礙：貪慾、嗔恚、睡眠、掉悔、疑）應當善於觀察五根（信、精進、念、定、慧）；想要拔除各種障礙，應當清凈五力（信力、精進力、念力、定力、慧力）；爲了消除現前生起的各種煩惱，應當在出離之道上保持清凈；因為修正行，所以能夠脫離貪、嗔、癡、慢等恐懼；因為沒有慳吝之心，所以能夠行法佈施；因為沒有吝嗇的攝取，所以能夠行財佈施；因為大菩提心（覺悟之心）常常堅固，所以不樂於其他乘的法；因為內心寂靜，所以能夠隱藏諸根（眼、耳、鼻、舌、身、意）；因為外境寂靜，所以能夠善於觀察各種過失；因為在生死輪迴中常常感到恐懼，所以不做各種罪惡；因為內心沒有懈怠，所以積累善根而沒有厭足；爲了渡過四流（欲流、有流、見流、無明流），所以常常善於修治大乘法船；爲了讓眾生到達彼岸，所以善於建造橋樑。菩薩常常以不懈退的心，拔除眾生出生死泥淖，到達安穩之處。 『海意！菩薩如果能夠具足修習這些行相，就能夠圓滿佈施的修行，也能夠清凈持戒的修行，這是菩薩能夠善於磨礪所發一切智心（對一切事物無所不知的智慧）的寶貴方法。』 這時，世尊，又說偈頌： 『首先應當善於戒律身、語、心，防護十種清凈的業；以慈悲心看待一切眾生，一切智心由此磨礪。 以悲心幫助他人所做的事，以喜心為他人成就的法而高興；以舍心不傷害一切眾生，一切智心由此磨礪。 因為沒有諂媚和欺騙，所以內心常常正直，停止罪惡能夠修習利益的事；以深心增長各種善根，一切智心由此磨礪。 因為心自在，所以念頭和正知都正確，善於調伏心所以心調和暢快；少欲能夠修習頭陀行（苦行）的因，一切智心由此磨礪。 喜足於善行聖種（聖人的種性），又常常恭敬師長；而能夠不生輕慢侮辱之心，我』
【English Translation】 English version 『Furthermore, Haiyi Bodhisattva! If one wishes to be free from the bonds of greed, one should constantly cultivate the contemplation of impurity; if one wishes to be free from the bonds of anger, one should cultivate the contemplation of loving-kindness; if one wishes to be free from the bonds of ignorance, one should cultivate the contemplation of dependent origination; if one wishes to remove the five hindrances (greed, anger, sloth, restlessness, and doubt), one should skillfully observe the five roots (faith, diligence, mindfulness, concentration, and wisdom); if one wishes to eradicate all obstacles, one should purify the five powers (power of faith, power of diligence, power of mindfulness, power of concentration, and power of wisdom); in order to eliminate the arising of all afflictions, one should always be pure on the path of liberation; because of cultivating right practice, one can be free from the fear of greed, anger, ignorance, pride, etc.; because of having no miserly heart, one can practice Dharma giving; because of having no stingy grasping, one can practice material giving; because the great Bodhi mind (mind of enlightenment) is always firm, one does not delight in the teachings of other vehicles; because the inner mind is tranquil, one can conceal the senses (eyes, ears, nose, tongue, body, and mind); because the external environment is tranquil, one can skillfully observe all faults; because one is always fearful in the cycle of birth and death, one does not commit any sins; because the mind is not lazy, one accumulates good roots without being satisfied; in order to cross the four streams (stream of desire, stream of becoming, stream of views, and stream of ignorance), one should always skillfully cultivate the great vehicle Dharma boat; in order to lead sentient beings to the other shore, one should skillfully build bridges. Bodhisattvas always use an unretreating mind to pull sentient beings out of the mud of birth and death and lead them to a safe place.』 『Haiyi! If a Bodhisattva can fully cultivate these practices, they will perfect the practice of giving, and also purify the practice of keeping precepts. This is how a Bodhisattva can skillfully polish the precious mind of all-knowing wisdom that they have developed.』 At that time, the World Honored One, again spoke in verse: 『First, one should be good at disciplining body, speech, and mind, guarding against the ten kinds of impure actions; with a compassionate heart, look upon all sentient beings, the mind of all-knowing wisdom is polished by this. With a compassionate heart, help others in their work, with a joyful heart, rejoice in the Dharma that others have accomplished; with a heart of equanimity, do not harm all sentient beings, the mind of all-knowing wisdom is polished by this. Because there is no flattery or deceit, the mind is always upright, stopping sins and being able to cultivate beneficial things; with a deep heart, increase all good roots, the mind of all-knowing wisdom is polished by this. Because the mind is free, thoughts and right knowledge are correct, skillfully subduing the mind so that the mind is harmonious and joyful; having few desires, one can cultivate the causes of ascetic practices, the mind of all-knowing wisdom is polished by this. Being content with good conduct in the noble lineage, and always respecting teachers; and being able to not give rise to a heart of contempt or insult, I』
慢、邪慢皆遠離。 定心不起增上慢， 無濁亂故心清凈； 不恃己故自了知， 不毀他故為他護。 親近深固妙法藥， 離增上慢治諸病； 希法名為求法人， 勤求法乃具法欲。 修無諍行名樂法， 離非法故能求法； 不壞三寶具信心， 一切智心此磨瑩。 于不善中心懷愧， 于諸如來起慚心； 慚愧具足護諸根， 一切智心此磨瑩。 明瞭業報勝所作， 信解不著邊執心； 于緣生法不相違， 一切智心此磨瑩。 善護威儀修正行， 心無高故常柔軟； 掉舉不生止行修， 一切智心此磨瑩。 慧善住故無譭譽， 安然眾睹如山王； 堅固愿中無退心， 一切智心此磨瑩。 苦樂無動心如地， 意凈如水滌塵勞； 心如火無異想生， 心如風行無繫著。 心如虛空妙無垢， 勤求出家佛眼明； 身離能修寂靜心， 心離常依正法行。 所行常說真實語， 如說能行誓願明； 清凈不為染所摧， 無破毀故修戒行。 于戒無缺亦無壞， 小罪能懷大懼心； 護戒亦不求生天， 戒常潔白無濁染。 常能親近善知識， 悉為開明菩提心； 無礙光明照世間， 斯由獲得清凈眼。 智者隨聞種種聲，
【現代漢語翻譯】 現代漢語譯本 遠離驕慢和邪慢。 當心專注時，不會生起增上慢（認為自己已獲得更高成就的驕傲），因為沒有雜亂的思緒，心就清凈； 不依賴自己，所以能自我瞭解，不詆譭他人，所以能保護他人。 親近深奧穩固的妙法，如同良藥，遠離增上慢，治療各種煩惱病； 渴望佛法的人被稱為求法人，勤奮求法的人才真正具有對佛法的慾望。 修行無諍之行稱為樂法，遠離非法，才能真正求法； 不破壞佛、法、僧三寶，具有堅定的信心，這樣才能磨練一切智心（佛的智慧）。 對於不善的行為，心中感到慚愧，對於諸佛如來，生起敬畏之心； 具備慚愧之心，守護好自己的六根（眼、耳、鼻、舌、身、意），這樣才能磨練一切智心。 明白業報的道理，相信並理解不執著于任何極端的心態； 對於因緣生法（一切事物都是因緣和合而生）不違背，這樣才能磨練一切智心。 善於守護威儀，修正自己的行為，心中沒有傲慢，所以常常保持柔和； 不生起掉舉（心不平靜），修行止（禪定），這樣才能磨練一切智心。 因為智慧安住，所以不被譭謗或讚譽所動搖，安然地被眾人瞻仰，如同山王一般； 在堅固的誓願中，沒有退縮之心，這樣才能磨練一切智心。 面對苦樂，心如大地般不動搖，意念清凈如水，能洗滌塵勞； 心如火焰，不生起其他雜念，心如風一般，行動無所繫縛。 心如虛空般清凈無垢，勤奮出家，佛眼才能明亮； 身體遠離喧囂，才能修習寂靜的心，心遠離煩惱，才能常常依循正法而行。 所行所言常常真實，能如自己所說的那樣去做，誓願才能明確； 清凈的心不會被污染所摧毀，沒有破戒毀戒的行為，才能修持戒律。 對於戒律沒有缺失也沒有破壞，對於小小的過錯也能懷有深深的恐懼； 守護戒律也不是爲了求生天界，戒律常常保持潔白，沒有污濁。 常常能夠親近善知識，他們會為你開示菩提心（覺悟之心）； 無礙的光明照耀世間，這是因為獲得了清凈的智慧之眼。 智者聽到各種各樣的聲音，
【English Translation】 English version Stay far away from arrogance and wrong arrogance. When the mind is focused, it does not give rise to increased arrogance (the pride of thinking one has attained higher achievements), because without chaotic thoughts, the mind is pure; Not relying on oneself, one can understand oneself; not slandering others, one can protect others. Drawing near to the profound and firm wonderful Dharma, like a good medicine, staying away from increased arrogance, and curing all kinds of afflictions; Those who yearn for the Dharma are called seekers of the Dharma, and those who diligently seek the Dharma truly have a desire for it. Practicing non-contention is called delighting in the Dharma; staying away from what is not the Dharma, one can truly seek the Dharma; Not destroying the Three Jewels (Buddha, Dharma, Sangha), having firm faith, one can thus refine the mind of all-knowing wisdom (Buddha's wisdom). For unwholesome actions, feel shame in the heart; for all the Tathagatas (Buddhas), give rise to reverence; Having a sense of shame, guard well the six senses (eyes, ears, nose, tongue, body, mind), one can thus refine the mind of all-knowing wisdom. Understand the principle of karmic retribution, believe and understand not to cling to any extreme state of mind; Not contradicting the law of dependent origination (all things arise from causes and conditions), one can thus refine the mind of all-knowing wisdom. Be good at guarding one's deportment, correct one's actions, the mind has no arrogance, so it is always gentle; Not giving rise to agitation (restlessness of mind), practice cessation (meditation), one can thus refine the mind of all-knowing wisdom. Because wisdom is firmly established, one is not moved by slander or praise, calmly observed by all, like a mountain king; In firm vows, there is no retreating mind, one can thus refine the mind of all-knowing wisdom. Facing suffering and joy, the mind is as unmoving as the earth, the intention is as pure as water, able to wash away the dust of toil; The mind is like a flame, not giving rise to other miscellaneous thoughts, the mind is like the wind, acting without attachment. The mind is as pure and immaculate as the void, diligently leaving home, the Buddha's eye can be bright; The body is away from the hustle and bustle, one can cultivate a tranquil mind; the mind is away from afflictions, one can always follow the right Dharma. What is done and said is always truthful, able to do as one says, the vows can be clear; A pure mind will not be destroyed by defilement, without breaking or destroying precepts, one can practice the precepts. For the precepts, there is no deficiency or destruction, for small faults, one can have great fear; Guarding the precepts is not for seeking rebirth in heaven, the precepts are always kept pure, without defilement. Always be able to draw near to good teachers, they will reveal the Bodhi mind (the mind of enlightenment) to you; Unobstructed light shines upon the world, this is because one has obtained the pure eye of wisdom. The wise hear all kinds of sounds,
不生欣樂、不生厭； 一切聲中表義無， 斯由獲得清凈耳。 鼻香、舌味皆如是， 身觸、意法亦復然； 觸等高下想不生， 斯由獲得諸根凈。 欲離貪染及瞋、癡， 當修不凈慈心觀； 于緣生法復善修， 一切智心此磨瑩。 若欲除去五種蓋， 應當善觀於五根； 欲拔諸障之所纏， 善住清凈於五力。 知出離道除現障， 離不深固住深固； 於四念處常勤修， 正斷、神足亦如是。 復常增進七覺分， 聖八正道亦增修； 無貪、無瞋怖不生， 善護諸根離癡結。 無慳能行於法施， 不生鄙吝愛護心； 于財無攝常施他， 彼菩提心此成就。 于諸財寶無希取， 不捨菩提不求報； 為攝眾生故常行， 佈施、愛語、利、同事。 于菩提心不捨離， 亦不愛樂於余乘； 隨觀如來功德門， 如須彌山心堅固。 內心寂靜省己過， 外護他非不譏毀； 諸所作中離瑕疵， 怖生死故不造罪。 勤行善法無懈倦， 嚴凈佛土不疲勞； 護法不生減失心， 度脫眾生無退墮。 常勤修治大法船， 濟渡四流生死海； 復為橋樑接眾生， 引到涅槃安隱地。 拔眾生出深淤泥， 致於清潔無畏處； 怖
【現代漢語翻譯】 現代漢語譯本 不產生欣喜和快樂，也不產生厭惡； 一切聲音中表達的意義都是空無的，這是因為獲得了清凈的耳根。 鼻子的香氣、舌頭的味道也是如此，身體的觸感、意念的法也是這樣； 對於觸感等高低之分不產生執著，這是因為獲得了諸根的清凈。 想要脫離貪慾、嗔恨和愚癡的染污，應當修習不凈觀和慈心觀； 對於因緣生起的法要善加修習，這樣一切智慧的心才能得到磨練。 如果想要去除五種蓋障（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），應當善於觀察五根（眼根、耳根、鼻根、舌根、身根）； 想要拔除各種障礙的纏縛，應當安住于清凈的五力（信力、精進力、念力、定力、慧力）。 知道出離之道，去除現有的障礙，離開不堅固的，安住于堅固的； 對於四念處（身念處、受念處、心念處、法念處）要常常勤奮修習，正斷（斷除惡法）、神足（如意足、精進足、心足、觀足）也是如此。 還要常常增進七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支），聖八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）也要增進修習； 沒有貪慾、沒有嗔恨，恐懼就不會產生，善於守護諸根，脫離愚癡的束縛。 沒有慳吝，能夠施行法佈施，不產生鄙視吝嗇和愛護之心； 對於財物沒有執著，常常佈施給他人，這樣的菩提心才能成就。 對於各種財寶沒有貪求，不捨棄菩提心，不求回報； 爲了攝受眾生，常常實行佈施、愛語、利行、同事； 對於菩提心不捨離，也不愛樂其他的乘（聲聞乘、緣覺乘）； 隨順觀察如來的功德，像須彌山一樣內心堅固。 內心寂靜，反省自己的過錯，對外維護他人，不譏諷譭謗； 在所做的事情中遠離瑕疵，因為畏懼生死輪迴，所以不造作罪業。 勤奮修行善法，沒有懈怠和疲倦，莊嚴清凈佛土，不感到疲勞； 守護佛法，不產生減損和失去的心，度脫眾生，沒有退轉和墮落。 常常勤奮修治大法船，救濟渡過四種瀑流（欲流、有流、見流、無明流）的生死苦海； 又作為橋樑接引眾生，引導他們到達涅槃安穩的境地。 拔出眾生於深陷的淤泥，使他們到達清潔無畏的地方； 畏懼
【English Translation】 English version Not generating joy or pleasure, nor generating aversion; In all sounds, the expressed meaning is empty, this is because of obtaining pure ears. The fragrance of the nose, the taste of the tongue are also like this, the touch of the body, the dharmas of the mind are also like this; Not generating attachment to the high and low distinctions of touch, etc., this is because of obtaining the purity of the senses. If you want to be free from the defilements of greed, hatred, and delusion, you should cultivate the contemplation of impurity and loving-kindness; For the dharmas that arise from conditions, you should cultivate well, so that the mind of all wisdom can be refined. If you want to remove the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, doubt), you should observe the five roots (eye, ear, nose, tongue, body) well; If you want to uproot the entanglements of various obstacles, you should abide in the pure five powers (faith, vigor, mindfulness, concentration, wisdom). Knowing the path of liberation, removing existing obstacles, leaving the un-firm, and abiding in the firm; For the four foundations of mindfulness (mindfulness of body, feeling, mind, and dharma), you should always diligently cultivate, the right exertion (abandoning evil), and the psychic powers (power of will, effort, mind, and investigation) are also like this. You should also constantly increase the seven factors of enlightenment (discrimination of dharma, vigor, joy, tranquility, mindfulness, concentration, equanimity), and the Noble Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) should also be increased in cultivation; Without greed, without hatred, fear will not arise, be good at guarding the senses, and be free from the bonds of delusion. Without stinginess, be able to practice dharma giving, do not generate contempt, stinginess, or protectiveness; Without attachment to wealth, always give to others, so that the Bodhi mind can be accomplished. Without greed for various treasures, do not abandon the Bodhi mind, and do not seek reward; In order to gather sentient beings, always practice giving, loving speech, beneficial action, and cooperation; Do not abandon the Bodhi mind, and do not love other vehicles (Sravaka vehicle, Pratyekabuddha vehicle); Following the observation of the Tathagata's merits, the mind is as firm as Mount Sumeru. The inner mind is peaceful, reflecting on one's own faults, externally protecting others, not criticizing or slandering; In what is done, stay away from flaws, because of fear of the cycle of birth and death, do not create sins. Diligently practice good dharmas, without laziness or fatigue, adorn and purify the Buddha land, without feeling tired; Protect the Dharma, do not generate a mind of diminishing or losing, liberate sentient beings, without regression or falling. Always diligently repair the great Dharma boat, to save and cross the sea of suffering of the four floods (sensual desire, becoming, views, ignorance); Also, act as a bridge to receive sentient beings, guiding them to the peaceful land of Nirvana. Pull sentient beings out of the deep mud, and bring them to a clean and fearless place; Fear
畏眾生施慰安， 自渡渡他到彼岸。 若於此法善成就， 即諸菩薩大無畏； 彼能常凈菩提心， 諸煩惱垢不能染。 虛空無垢尚能染， 空中鳥跡尚可見； 煩惱不染菩提心， 自性本來常清凈。
「複次，海意！云何是為菩薩于其所發一切智心寶，堪任摧壓？又復何謂摧壓行相？海意！若此菩薩，于其一切智心寶中，或有破戒不可意人，或復諸魔或魔徒眾，或魔力所加魔宮賢聖，或魔使者固來嬈惱，振擊動搖期克打擲，當於爾時，菩薩堅固大菩提心令無所壞，亦復不壞度脫一切眾生大悲精進，亦復不壞勤力護持令三寶種不斷不絕，亦復不壞諸佛法中勤行積集一切善根，亦復不壞為成辦相好故積修福行，亦復不壞為嚴凈佛土故勇力增進，亦復不壞為護正法故不惜身命，亦復不壞普為度脫諸眾生故不著己樂。菩薩若能如是深心具足，起如是意，乃能于彼諸眾生所，或遇瞋恚打擲罵辱譏毀之者，菩薩爾時悉能忍受。或為一切眾生之所摧壓，亦悉堪任，以其菩薩普為救度一切眾生，不疲不懈，不退不沒，增發勢力，勇起精進，捍勞忍苦，攝受心故。若有他人固來起瞋，菩薩爾時不以瞋對。他來打擲或復破毀，菩薩爾時皆不以對，作是思惟：『我今應被大乘忍鎧。何以故？此大乘法，與諸世間極
【現代漢語翻譯】 現代漢語譯本 畏懼眾生，施予安慰和安寧，自己渡過苦海，也幫助他人到達彼岸。 如果能善於成就這種法，就能成為無所畏懼的菩薩； 他們能常保菩提心的清凈，一切煩惱的污垢都不能沾染。 虛空無垢尚且能被染污，空中鳥的痕跡尚且可見； 煩惱卻不能染污菩提心，因為它的自性本來就是清凈的。
『再者，海意（菩薩名）！什麼是菩薩所發一切智心寶（指菩提心）能夠承受摧壓？又什麼是摧壓的行相？海意！如果這位菩薩，在他的一切智心寶中，遇到破戒、不如意的人，或者諸魔（指天魔）或魔的徒眾，或者被魔力加持的魔宮賢聖，或者魔的使者前來擾亂，震動搖撼，甚至打擊毀壞，那時，菩薩要堅定不壞的大菩提心，不破壞度脫一切眾生的大悲精進，不破壞勤勉護持令三寶（佛、法、僧）的種子不斷絕，不破壞在諸佛法中勤奮修行積累一切善根，不破壞爲了成就相好（佛的三十二相和八十種好）而修積福德，不破壞爲了莊嚴清凈佛土而勇猛精進，不破壞爲了守護正法而不惜身命，不破壞爲了普遍度脫一切眾生而不執著于自己的快樂。菩薩如果能這樣深心具足，生起這樣的意念，才能在那些眾生中，即使遇到瞋恚、打罵、譏諷譭謗的人，菩薩那時都能忍受。或者被一切眾生所摧壓，也都能承受，因為菩薩普遍救度一切眾生，不疲憊不懈怠，不退縮不沉沒，增長力量，勇猛精進，忍受勞苦，攝受自己的心。如果有人故意生起瞋恨，菩薩那時不以瞋恨迴應。他人來打罵或者破壞，菩薩那時都不以對抗，而是這樣思惟：『我現在應該披上大乘忍辱的鎧甲。』為什麼呢？因為這大乘法，與世間極端的
【English Translation】 English version Fearing for sentient beings, they offer comfort and peace, crossing the sea of suffering themselves and helping others reach the shore. If one can skillfully accomplish this Dharma, one becomes a fearless Bodhisattva; They can always keep their Bodhi mind pure, and no defilement of afflictions can taint it. Even the immaculate void can be stained, and the traces of birds in the sky can be seen; Yet afflictions cannot taint the Bodhi mind, for its nature is originally pure.
'Furthermore, Sea-Intent (a Bodhisattva's name)! What is it that makes a Bodhisattva's treasure of the mind of all-knowing wisdom (referring to Bodhi mind) capable of withstanding oppression? And what are the aspects of this oppression? Sea-Intent! If this Bodhisattva, within their treasure of the mind of all-knowing wisdom, encounters a person who has broken precepts and is unpleasant, or various demons (referring to heavenly demons) or the demon's followers, or sages of the demon's palace empowered by demonic forces, or messengers of demons who come to disturb, shake, and even strike and destroy, at that time, the Bodhisattva must maintain a firm and indestructible great Bodhi mind, not destroying the great compassion and diligence to liberate all sentient beings, not destroying the diligent protection to ensure the continuation of the Three Jewels (Buddha, Dharma, Sangha), not destroying the diligent practice and accumulation of all good roots in the Buddhadharma, not destroying the accumulation of meritorious deeds to achieve the marks and characteristics (the thirty-two marks and eighty minor marks of a Buddha), not destroying the courageous advancement to adorn and purify the Buddha-land, not destroying the protection of the true Dharma even at the cost of one's life, and not destroying the non-attachment to one's own happiness for the sake of universally liberating all sentient beings. If a Bodhisattva can possess such a profound mind and generate such intentions, then they can endure even those who are filled with anger, beatings, scolding, mockery, and slander. Even if they are oppressed by all sentient beings, they can endure it, because the Bodhisattva universally saves all sentient beings, without fatigue or laziness, without retreat or sinking, increasing their strength, courageously advancing, enduring hardship, and controlling their mind. If someone intentionally generates anger, the Bodhisattva does not respond with anger. If others come to beat or destroy, the Bodhisattva does not retaliate, but thinks: 'I should now put on the armor of great vehicle forbearance.' Why? Because this great vehicle Dharma is extremely
相違故。世間眾生順生死流，我大乘法逆生死流。世間眾生互相違背，我大乘法，令諸眾生斷相違故。世間眾生瞋恚熾盛，我大乘法忍力增強。世間眾生互相欺誑，我大乘法令諸眾生慧心圓滿。』又復世間，或有眾生周行十方，執持器仗隨逐菩薩，于諸方處，若行、若住、若坐、若臥，或有一人發大菩提心者，或修佈施心者，或修持戒、忍辱、精進、禪定、智慧心者，乃至或聞發一善根心者，我當隨於彼彼方處，斷割其身節節支解猶如棗葉。菩薩設遇如是等事，悉能堪忍。又若世間一切眾生，皆起瞋恚，巧出惡言罵辱譏毀。菩薩爾時，于諸眾生不起少分嬈動之心。所以者何？今我此身於無量無數生死之中，先際已來遍歷諸趣無所不作，或在地獄，或在餓鬼畜生等趣，乃至今在人趣之中，耽味飲食諸欲受用，聽受非法，艱苦追求，邪命資養多種逼迫，於己身命都無果利。雖復多所營作，不能自利亦不利他，是故我今乃至生死後際之中，設使一切眾生於我身份斷割支解，寧受眾苦我終不捨一切智心，亦復不捨一切眾生，亦復不捨諸善法欲。何以故？今我此身，多種逼惱苦切殘毀，比地獄中所受之苦，百分千分乃至優波尼殺曇分皆不及一。是故我于佛法之中，永不捨離，亦復不捨度脫眾生所緣大悲。何以故？如佛所說，一切
【現代漢語翻譯】 現代漢語譯本：因為（世間法與大乘法）相違背的緣故。世間的眾生順著生死的河流漂流，我的大乘佛法是逆著生死河流而上的。世間的眾生互相違背，我的大乘佛法，能使一切眾生斷除這種互相違背的習性。世間的眾生嗔恨心熾盛，我的大乘佛法能增強忍辱的力量。世間的眾生互相欺騙，我的大乘佛法能使一切眾生的智慧之心圓滿。』又，世間或許有眾生周遊十方，拿著兵器跟隨菩薩，在各個地方，無論是行走、站立、坐著、還是躺著，如果有一個人發起了大菩提心（想要成佛的心），或者修習佈施心，或者修習持戒、忍辱、精進、禪定、智慧心，乃至或者聽到后發了一點善根心，我都會在他們所在的各個地方，斷割自己的身體，將肢體像棗葉一樣一片片地分解。菩薩即使遇到這樣的事情，也都能忍受。又如果世間一切眾生，都生起嗔恨心，巧妙地說出惡語來謾罵、侮辱、譏諷。菩薩那時，對於這些眾生不會生起絲毫的惱怒之心。這是為什麼呢？因為我這個身體在無量無數的生死輪迴中，從過去到現在，已經經歷過各種各樣的境遇，無所不作，有時在地獄，有時在餓鬼、畜生等惡道，乃至現在在人道之中，貪圖美味飲食，享受各種慾望，聽受非法之言，艱苦地追求，用不正當的手段來維持生活，遭受各種逼迫，對於自己的生命都沒有任何好處。雖然做了很多事情，既不能利益自己，也不能利益他人，所以我現在乃至生死輪迴的最後，即使一切眾生將我的身體斷割肢解，我寧願承受各種痛苦，也終究不會捨棄求得一切智慧的心，也不會捨棄一切眾生，也不會捨棄對一切善法的追求。為什麼呢？因為我現在這個身體，遭受各種逼迫、惱怒、痛苦、殘害，比起在地獄中所受的痛苦，百分、千分乃至優波尼殺曇分（極小的單位）都比不上。因此，我對於佛法，永遠不會捨棄，也不會捨棄度脫眾生的大悲心。為什麼呢？正如佛所說，一切 English version: Because of the contradiction. Worldly beings flow with the stream of birth and death, while my Mahayana Dharma goes against the stream of birth and death. Worldly beings contradict each other, while my Mahayana Dharma enables all beings to cease contradicting each other. Worldly beings are filled with anger, while my Mahayana Dharma enhances the power of patience. Worldly beings deceive each other, while my Mahayana Dharma perfects the wisdom of all beings.』 Furthermore, in the world, there may be beings who travel in the ten directions, holding weapons and following Bodhisattvas. In all places, whether walking, standing, sitting, or lying down, if there is one person who generates the great Bodhi mind (the mind to become a Buddha), or cultivates the mind of giving, or cultivates the mind of keeping precepts, patience, diligence, meditation, or wisdom, or even if they hear and generate a single root of goodness, I will, in those places, cut my body into pieces, dismembering it like date leaves. Even if Bodhisattvas encounter such things, they can endure them all. Moreover, if all beings in the world generate anger, skillfully uttering harsh words to scold, insult, and ridicule, the Bodhisattva at that time will not generate the slightest bit of agitation towards those beings. Why is this so? Because this body of mine, in countless cycles of birth and death, from the beginning until now, has experienced all kinds of realms, doing all sorts of things. Sometimes in hell, sometimes as hungry ghosts or animals, and even now in the human realm, indulging in delicious food and various desires, listening to unlawful teachings, striving hard, using improper means to sustain life, and suffering various oppressions, it has not benefited my own life at all. Although I have done many things, I have neither benefited myself nor others. Therefore, now and until the end of the cycle of birth and death, even if all beings cut and dismember my body, I would rather endure all kinds of suffering, but I will never abandon the mind of seeking all wisdom, nor will I abandon all beings, nor will I abandon the desire for all good dharmas. Why is this so? Because this body of mine now suffers various oppressions, angers, pains, and mutilations, which are not even comparable to one percent, one thousandth, or even an upanishad (an extremely small unit) of the suffering experienced in hell. Therefore, I will never abandon the Buddha Dharma, nor will I abandon the great compassion for liberating all beings. Why is this so? As the Buddha said, all
【English Translation】 Because of the contradiction. Worldly beings flow with the stream of birth and death, while my Mahayana Dharma goes against the stream of birth and death. Worldly beings contradict each other, while my Mahayana Dharma enables all beings to cease contradicting each other. Worldly beings are filled with anger, while my Mahayana Dharma enhances the power of patience. Worldly beings deceive each other, while my Mahayana Dharma perfects the wisdom of all beings.』 Furthermore, in the world, there may be beings who travel in the ten directions, holding weapons and following Bodhisattvas. In all places, whether walking, standing, sitting, or lying down, if there is one person who generates the great Bodhi mind (the mind to become a Buddha), or cultivates the mind of giving, or cultivates the mind of keeping precepts, patience, diligence, meditation, or wisdom, or even if they hear and generate a single root of goodness, I will, in those places, cut my body into pieces, dismembering it like date leaves. Even if Bodhisattvas encounter such things, they can endure them all. Moreover, if all beings in the world generate anger, skillfully uttering harsh words to scold, insult, and ridicule, the Bodhisattva at that time will not generate the slightest bit of agitation towards those beings. Why is this so? Because this body of mine, in countless cycles of birth and death, from the beginning until now, has experienced all kinds of realms, doing all sorts of things. Sometimes in hell, sometimes as hungry ghosts or animals, and even now in the human realm, indulging in delicious food and various desires, listening to unlawful teachings, striving hard, using improper means to sustain life, and suffering various oppressions, it has not benefited my own life at all. Although I have done many things, I have neither benefited myself nor others. Therefore, now and until the end of the cycle of birth and death, even if all beings cut and dismember my body, I would rather endure all kinds of suffering, but I will never abandon the mind of seeking all wisdom, nor will I abandon all beings, nor will I abandon the desire for all good dharmas. Why is this so? Because this body of mine now suffers various oppressions, angers, pains, and mutilations, which are not even comparable to one percent, one thousandth, or even an upanishad (an extremely small unit) of the suffering experienced in hell. Therefore, I will never abandon the Buddha Dharma, nor will I abandon the great compassion for liberating all beings. Why is this so? As the Buddha said, all
善法多諸障難，世間眾生多於不善法中而能營助，少能營助於諸善法。是故我今于善法中發勤精進營助修習，非於不善法中而助其力。故我于彼一切眾生瞋恚等事，悉能堪忍。若諸眾生隨所起事，我即旋當施所對治。若有眾生於我起瞋加復嫌恨，我即施其辱忍之法。由我施彼忍辱法已，忍力現故，我于彼所寧捨身命終不起瞋。是故菩薩，若如是修，即不難得阿耨多羅三藐三菩提果。又復若時，或以因緣瞋恚起時，菩薩當念我起斷瞋之法。斷法雲何？謂若愛樂於身，若系屬身，若取著身，如是等法皆悉舍離，由能如是棄捨身故瞋恚不起。
「海意！菩薩若於如是等法，能善思惟勤修習者，即能堪任一切眾生之所摧壓，於一切智心，不壞不失。海意當知！堪任摧壓有其三種：一者、堪任摧壓于身，二者、堪任摧壓于語，三者、堪任摧壓於心。
佛說海意菩薩所問凈印法門經卷第二 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第三
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
「複次，海意！云何是為菩薩堪任摧壓于身？謂若菩薩或遇身份欲斷壞時，菩薩應當依法觀察余諸眾生。又若有具善巧方便菩薩，即
【現代漢語翻譯】 現代漢語譯本 善法（指符合佛法的行為）常常面臨許多障礙，世間的眾生大多在不善法（指不符合佛法的行為）中互相幫助，卻很少有人幫助修習善法。因此，我現在在善法中努力精進，幫助自己修行，而不是在不善法中助長其勢力。所以我對於一切眾生的嗔恨等行為，都能忍受。如果眾生做出任何不好的事情，我都會立即用相應的對治方法來化解。如果有的眾生對我產生嗔恨，甚至加倍地怨恨，我就會用忍辱的方法來對待他們。因為我施予他們忍辱的方法，忍辱的力量就會顯現，我寧願捨棄自己的生命，也不會對他們產生嗔恨。所以，菩薩如果這樣修行，就很容易獲得阿耨多羅三藐三菩提（無上正等正覺）的果位。此外，如果有時因為某種原因嗔恨心生起，菩薩應當想到自己要斷除嗔恨的方法。斷除的方法是什麼呢？就是如果貪愛自己的身體，執著于自己的身體，或者對自己的身體產生任何執著，都要全部捨棄。因為能夠這樣捨棄身體，嗔恨心就不會產生。
『海意（菩薩名）！菩薩如果能夠對這些法善加思考，勤奮修習，就能承受一切眾生的摧殘壓迫，並且不會失去對一切智慧的追求。海意，你要知道，能夠承受摧殘壓迫有三種：第一種是能夠承受身體上的摧殘壓迫，第二種是能夠承受語言上的摧殘壓迫，第三種是能夠承受心意上的摧殘壓迫。』
佛說海意菩薩所問凈印法門經卷第二 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第三
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
『再者，海意！什麼是菩薩能夠承受身體上的摧殘壓迫呢？就是說，如果菩薩遇到身體即將被摧殘破壞的時候，菩薩應當依法觀察其他眾生。如果有的菩薩具有善巧方便，就』
【English Translation】 English version Good dharmas (actions in accordance with Buddhist teachings) often face many obstacles, and worldly beings mostly help each other in unwholesome dharmas (actions not in accordance with Buddhist teachings), but few help in the practice of good dharmas. Therefore, I now diligently strive in good dharmas, helping myself to cultivate, rather than strengthening the power of unwholesome dharmas. Thus, I can endure all beings' anger and other such actions. If beings do anything bad, I will immediately use the corresponding antidotes to resolve it. If some beings become angry with me, even adding to their resentment, I will treat them with the method of forbearance. Because I give them the method of forbearance, the power of forbearance will manifest, and I would rather give up my life than generate anger towards them. Therefore, if a Bodhisattva cultivates in this way, it is easy to attain the fruit of Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Furthermore, if anger arises at times due to some reason, the Bodhisattva should think of the method to cut off anger. What is the method of cutting off? It is that if one is attached to one's body, clings to one's body, or has any attachment to one's body, all of these should be abandoned. Because one can abandon the body in this way, anger will not arise.
'Haiyi (name of a Bodhisattva)! If a Bodhisattva can contemplate these dharmas well and diligently cultivate them, they can endure the crushing oppression of all beings and will not lose their pursuit of all wisdom. Haiyi, you should know that there are three types of endurance of crushing oppression: the first is the ability to endure physical crushing oppression, the second is the ability to endure verbal crushing oppression, and the third is the ability to endure mental crushing oppression.'
The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Haiyi, Volume 2, Spoken by the Buddha Taisho Tripitaka Volume 13, No. 0400, The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Haiyi, Spoken by the Buddha
The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Haiyi, Volume 3, Spoken by the Buddha
Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Guang Fan Master, and Purple-robed Shramana, Wei Jing, etc., by Imperial Decree
'Furthermore, Haiyi! What is it for a Bodhisattva to be able to endure physical crushing oppression? It means that if a Bodhisattva encounters a situation where their body is about to be crushed and destroyed, the Bodhisattva should observe other beings according to the Dharma. If a Bodhisattva has skillful means, then'
能修行圓滿六波羅蜜。何等行相是為善巧方便菩薩圓滿六波羅蜜？所謂菩薩或遇己身欲斷壞時，若不惜其身，棄捨其身亦不愛樂，此即能修施波羅蜜。又復若遇身欲壞時，於一切眾生起大慈心而不棄捨，此即能修戒波羅蜜。又復若遇身欲壞時，菩薩為度一切眾生故，設身斷壞堪任忍受，其心不動忍力發現，此即能修忍波羅蜜。又復若遇身欲壞時，不捨一切智心，發大精進勇力攝受，于生死中起諸善根，此即能修精進波羅蜜。又復若遇身欲壞時，于其所發一切智心寶而不棄捨，當善伺察大菩提心，如是伺察內外寂靜，此即能修定波羅蜜。又復若遇身欲壞時，菩薩應當伺察其身，猶如草、木、土、石等類，悟了己身不實如幻；如實義者，諸行無常，諸行是苦，諸法無我，涅槃寂靜。若能如是諦察其身，此即能修慧波羅蜜。如是行相，是為菩薩修行圓滿六波羅蜜，乃得不退轉于大乘之法，此等名為菩薩堪任摧壓于身。
「複次，海意！云何是為菩薩堪任摧壓于語？謂若菩薩，或有人來若虛、若實惡言、譏毀、瞋恚、罵辱。菩薩爾時堪任容受，不起瞋恚斷彼怨縛。又若有具善巧方便菩薩，或遇他來惡言譏毀罵辱之時，菩薩聞已，應當修行圓滿六波羅蜜。何等行相是為善巧方便菩薩圓滿六波羅蜜？所謂菩薩，或遇他來惡言
【現代漢語翻譯】 現代漢語譯本 能夠修行圓滿六波羅蜜（六種到達彼岸的方法）。什麼樣的行為是善巧方便的菩薩圓滿六波羅蜜呢？當菩薩遇到自身將要斷壞時，如果不吝惜自己的身體，捨棄身體也不貪戀，這就是能修持佈施波羅蜜。又如果遇到身體將要壞滅時，對一切眾生生起大慈悲心而不捨棄，這就是能修持持戒波羅蜜。又如果遇到身體將要壞滅時，菩薩爲了度化一切眾生，即使身體斷壞也能忍受，內心不動搖，忍耐的力量顯現，這就是能修持忍辱波羅蜜。又如果遇到身體將要壞滅時，不捨棄求一切智慧的心，發起大精進勇猛的力量攝持，在生死輪迴中生起各種善根，這就是能修持精進波羅蜜。又如果遇到身體將要壞滅時，對於所發求一切智慧的珍貴心而不捨棄，應當善於觀察大菩提心，這樣觀察內外寂靜，這就是能修持禪定波羅蜜。又如果遇到身體將要壞滅時，菩薩應當觀察自己的身體，就像草、木、土、石頭等一樣，領悟到自己的身體不真實如幻；如實義是，諸行無常，諸行是苦，諸法無我，涅槃寂靜。如果能這樣如實地觀察自己的身體，這就是能修持智慧波羅蜜。像這樣的行為，是菩薩修行圓滿六波羅蜜，才能在大乘佛法中不退轉，這些被稱為菩薩能夠摧毀對身體的執著。 「再者，海意（菩薩名）！什麼是菩薩能夠摧毀對語言的執著呢？就是說，如果菩薩遇到有人用虛假或真實的惡語、譏諷、嗔怒、謾罵來對待他。菩薩那時能夠容忍接受，不生嗔恨，斷除怨恨的束縛。又如果有具善巧方便的菩薩，遇到他人用惡語譏諷謾罵時，菩薩聽了之後，應當修行圓滿六波羅蜜。什麼樣的行為是善巧方便的菩薩圓滿六波羅蜜呢？就是說，菩薩遇到他人用惡語
【English Translation】 English version Able to cultivate and perfect the Six Paramitas (six perfections to reach the other shore). What kind of conduct is a skillful means for a Bodhisattva to perfect the Six Paramitas? When a Bodhisattva encounters the imminent destruction of their own body, if they do not begrudge their body, abandoning it without attachment, this is practicing the Paramita of Giving. Furthermore, if they encounter the imminent destruction of their body, they generate great compassion for all sentient beings without abandoning them, this is practicing the Paramita of Discipline. Furthermore, if they encounter the imminent destruction of their body, the Bodhisattva, for the sake of liberating all sentient beings, can endure the destruction of their body, their mind remaining unmoved, and the power of patience manifests, this is practicing the Paramita of Patience. Furthermore, if they encounter the imminent destruction of their body, they do not abandon the mind seeking all wisdom, generating great diligence and courageous strength, accumulating roots of goodness in the cycle of birth and death, this is practicing the Paramita of Diligence. Furthermore, if they encounter the imminent destruction of their body, they do not abandon the precious mind seeking all wisdom, they should skillfully observe the great Bodhi mind, observing inner and outer tranquility, this is practicing the Paramita of Meditation. Furthermore, if they encounter the imminent destruction of their body, the Bodhisattva should observe their body as if it were grass, wood, earth, or stone, realizing that their body is unreal like an illusion; the true meaning is that all conditioned things are impermanent, all conditioned things are suffering, all phenomena are without self, and Nirvana is tranquility. If one can thus truly observe their body, this is practicing the Paramita of Wisdom. Such conduct is how a Bodhisattva cultivates and perfects the Six Paramitas, thereby not regressing from the Great Vehicle Dharma, and these are called Bodhisattvas who are able to subdue their attachment to the body. 「Furthermore, Haiyi (name of a Bodhisattva)! What is it for a Bodhisattva to be able to subdue their attachment to speech? It means that if a Bodhisattva encounters someone who uses false or true harsh words, mockery, anger, or insults towards them. At that time, the Bodhisattva is able to tolerate and accept it, not generating anger, and cutting off the bonds of resentment. Furthermore, if there is a Bodhisattva with skillful means, when they encounter others using harsh words, mockery, or insults, the Bodhisattva, upon hearing it, should cultivate and perfect the Six Paramitas. What kind of conduct is a skillful means for a Bodhisattva to perfect the Six Paramitas? It means that when a Bodhisattva encounters others using harsh words
、譏毀、罵辱之時，菩薩聞已即作是念：『此人先世造慳吝因，由如是故慳吝垢染，今所發現亦復不曾親近善友，是故此人不捨于瞋。我今為說斷瞋之法。何以故？我能信解施捨法故，不慳吝故，亦曾親近諸善知識，是故我今護其惡語舍離瞋恚。』此即能修施波羅蜜。又復他來譏毀罵辱，菩薩爾時即作是念：『此人破戒惡業發現，故來瞋恚、罵辱於我。我今修集清凈禁戒，故我于彼不生瞋恚。我復守護菩提心故，念業報故。』此即能修戒波羅蜜。又復他來譏毀罵辱，菩薩爾時即作是念：『此人粗猛過失多所瞋恚，故來譏毀、罵辱於我。我今具其忍辱之力廣修慈行，故我于彼不生瞋恚。』此即能修忍波羅蜜。又復他來譏毀罵辱，菩薩爾時即作是念：『此人懈怠遠離善法，故來於我瞋恚、罵辱。今我發起廣大精進，勤行修習植諸善本曾無厭足，我願此人先得坐于菩提道場，我乃最後取證阿耨多羅三藐三菩提果。』若被如是精進鎧者，此即能修精進波羅蜜。又復他來譏毀罵辱，菩薩爾時即作是念：『此人失念復不正知，而亦不能止息煩惱，故來於我瞋恚、罵辱。今我止息煩惱，正念正知專注一境，復不忘失大菩提心。我今應為此等眾生不調伏者、不寂靜者、不護諸根者、不止息者，作利益故被大乘鎧。』若能如是安定心者，
【現代漢語翻譯】 現代漢語譯本 當菩薩聽到別人譏諷、譭謗、謾罵時，會這樣想：『這個人前世造了慳吝的因，所以才會如此慳吝、被污垢染著。他現在所表現出來的，也是因為不曾親近善友，所以才會不捨棄嗔恨。我現在要為他說斷除嗔恨的方法。為什麼呢？因為我能信解佈施的法門，不慳吝，也曾親近過各位善知識，所以我現在要守護自己的言語，舍離嗔恚。』這就是在修佈施波羅蜜（Dāna pāramitā，佈施的完美）。 又，當別人來譏諷、譭謗、謾罵時，菩薩會這樣想：『這個人破戒的惡業顯現，所以才會對我嗔恨、謾罵。我現在修習清凈的戒律，所以我不會對他產生嗔恨。我還要守護菩提心，憶念業報。』這就是在修持戒波羅蜜（Śīla pāramitā，持戒的完美）。 又，當別人來譏諷、譭謗、謾罵時，菩薩會這樣想：『這個人粗暴、猛烈，過失很多，充滿嗔恨，所以才會來譏諷、謾罵我。我現在具備忍辱的力量，廣修慈悲的行為，所以我不會對他產生嗔恨。』這就是在修忍辱波羅蜜（Kṣānti pāramitā，忍辱的完美）。 又，當別人來譏諷、譭謗、謾罵時，菩薩會這樣想：『這個人懈怠，遠離善法，所以才會對我嗔恨、謾罵。我現在發起廣大的精進，勤奮修行，種植各種善根，從不厭倦。我希望這個人先得證菩提道場，我才最後證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的果位。』如果能穿上這樣的精進鎧甲，這就是在修精進波羅蜜（Vīrya pāramitā，精進的完美）。 又，當別人來譏諷、譭謗、謾罵時，菩薩會這樣想：『這個人失去了正念，又不能如實知曉，也不能止息煩惱，所以才會對我嗔恨、謾罵。我現在要止息煩惱，正念正知，專注於一個境界，也不忘失大菩提心。我現在應該爲了這些不調伏、不寂靜、不守護諸根、不止息的眾生，爲了利益他們而穿上大乘的鎧甲。』如果能這樣安定心念，
【English Translation】 English version When a Bodhisattva hears others mocking, slandering, or reviling, they think: 『This person created causes of stinginess in past lives, and because of that, they are stained by stinginess. What they are showing now is also because they have not been close to good friends, and therefore they do not abandon anger. Now I will tell them the method to cut off anger. Why? Because I can believe and understand the Dharma of giving, I am not stingy, and I have been close to many good teachers, so now I will guard my words and abandon anger.』 This is practicing the Pāramitā of Giving (Dāna pāramitā). Furthermore, when others come to mock, slander, or revile, the Bodhisattva thinks: 『This person』s evil karma of breaking precepts is manifesting, so they are angry and reviling me. Now I am cultivating pure precepts, so I will not generate anger towards them. I will also protect my Bodhi mind and remember the law of karma.』 This is practicing the Pāramitā of Discipline (Śīla pāramitā). Furthermore, when others come to mock, slander, or revile, the Bodhisattva thinks: 『This person is rough, violent, has many faults, and is full of anger, so they come to mock and revile me. Now I have the power of patience and widely cultivate loving-kindness, so I will not generate anger towards them.』 This is practicing the Pāramitā of Patience (Kṣānti pāramitā). Furthermore, when others come to mock, slander, or revile, the Bodhisattva thinks: 『This person is lazy and far from good Dharma, so they are angry and reviling me. Now I generate great diligence, diligently practice, plant all kinds of good roots, and never tire. I wish this person to first attain the Bodhi ground, and then I will finally attain the fruit of Anuttarā-samyak-saṃbodhi (無上正等正覺).』 If one can wear such armor of diligence, this is practicing the Pāramitā of Diligence (Vīrya pāramitā). Furthermore, when others come to mock, slander, or revile, the Bodhisattva thinks: 『This person has lost mindfulness, does not have right knowledge, and cannot stop their afflictions, so they are angry and reviling me. Now I will stop my afflictions, have right mindfulness and right knowledge, focus on one object, and not lose the great Bodhi mind. Now I should wear the armor of the Mahayana for the benefit of these untamed, unpeaceful, unguarded, and unrestrained beings.』 If one can stabilize their mind in this way,
此即能修定波羅蜜。又復他來譏毀、罵辱，菩薩爾時即作是念：『此人執著我相情見有所得境，故來於我譏毀、罵辱。今我依法，于已起瞋若未起瞋，二種之中如實伺察，瞋者、瞋法皆不可得。如理推求，若自若他而悉遠離，有所得見故能堪任。』此即能修慧波羅蜜。海意！如是行相是為善巧方便菩薩修行圓滿六波羅蜜，乃得不退轉于大乘之法，此等名為菩薩堪任摧壓于語。
「複次，海意！云何是為菩薩堪任摧壓於心？謂若菩薩，遇諸魔來相嬈壞時，菩薩應當堅固不動大菩提心。又復一切邪異之語，以有所得、有所著相來相嬈時，亦應如實安住內心，於一切智心勿當忘失。何以故？彼魔有大威力，乃至最後變佛形像來現汝前，作如是言：『汝于大乘法中何有力能？汝宜棄捨如是重擔，止息所行勤苦精進。菩提難得，佛法難得，于生死中徒歷多苦。今汝大士，若欲息其苦者，宜速取證聲聞涅槃。』若諸菩薩，或遇魔來，以如是相固嬈壞時，當被如先堅固之鎧不應棄捨，亦當內心無動無壞。若如是者，即于無等等心不能減沒。菩薩爾時乃作是念：『我當決定詣菩提場，我當決定以大智力摧魔軍已，然後取證阿耨多羅三藐三菩提果。我當決定轉妙法輪，我當決定普於三千大千世界說廣大法，我當邀以一切眾生普與法
【現代漢語翻譯】 現代漢語譯本： 這就能修習禪定波羅蜜（Dhyana Paramita，意為禪定到彼岸）。如果有人來譏諷、辱罵，菩薩這時會這樣想：『這個人執著於我相，情見有所得的境界，所以才來譏諷、辱罵我。現在我依法觀察，對於已經生起的嗔恨或者尚未生起的嗔恨，在這兩種情況中如實地觀察，發現嗔恨和嗔恨的法都是不可得的。』如理推求，無論是自己還是他人，都應當遠離這種有所得的見解，這樣才能堪忍。這就能修習智慧波羅蜜（Prajna Paramita，意為智慧到彼岸）。海意（Samudramati，菩薩名）！像這樣的修行方式，是菩薩善巧方便地修行圓滿六波羅蜜（Six Paramitas，意為六種到彼岸的方法），才能在大乘佛法中不退轉。這些被稱為菩薩能夠摧伏語言的障礙。 再者，海意！什麼是菩薩能夠摧伏內心的障礙呢？就是說，如果菩薩遇到魔來擾亂破壞時，菩薩應當堅定不動搖大菩提心（Mahabodhi-citta，意為追求覺悟的心）。如果遇到一切邪惡異端的言語，以有所得、有所執著的相來擾亂時，也應當如實地安住內心，不要忘記一切智心（Sarvajna-citta，意為遍知一切的心）。為什麼呢？因為魔有很大的威力，甚至最後會變成佛的形象出現在你面前，這樣說：『你在大乘佛法中有什麼能力？你應當放棄這樣的重擔，停止所行的勤苦精進。菩提（Bodhi，意為覺悟）難以獲得，佛法難以獲得，在生死輪迴中只是徒勞地經歷許多痛苦。現在你這位大士，如果想要停止痛苦，應當迅速證得聲聞涅槃（Sravaka Nirvana，意為聽聞佛法而證得的寂滅境界）。』如果菩薩遇到魔來，用這樣的方式來擾亂破壞時，應當像先前那樣穿上堅固的鎧甲，不應該放棄，也應當內心不動搖不破壞。如果這樣，就不會減少或失去無等等心（Asamasama-citta，意為無與倫比的心）。菩薩這時會這樣想：『我應當決定前往菩提道場，我應當決定用大智慧的力量摧毀魔軍，然後證得阿耨多羅三藐三菩提果（Anuttara-samyak-sambodhi，意為無上正等正覺）。我應當決定轉妙法輪（Dharma-cakra，意為佛法之輪），我應當決定在三千大千世界（Trisahasra-mahāsāhasra-lokadhātu，意為廣闊的世界）宣說廣大的佛法，我應當邀請一切眾生普遍地給予佛法。』
【English Translation】 English version: This is how one cultivates the Perfection of Dhyana (Dhyana Paramita, meaning the perfection of meditation). Furthermore, if others come to criticize and insult, the Bodhisattva at that time will think: 『This person is attached to the notion of self, with emotional views and a sense of attainment, therefore they come to criticize and insult me. Now, according to the Dharma, I will truly observe whether anger has arisen or not, and in both cases, I will see that neither the anger nor the phenomenon of anger can be obtained.』 Through reasoned inquiry, whether it is oneself or others, one should stay away from such views of attainment, and thus be able to endure. This is how one cultivates the Perfection of Wisdom (Prajna Paramita, meaning the perfection of wisdom). Samudramati (a Bodhisattva's name)! Such practices are the skillful means by which a Bodhisattva cultivates and perfects the Six Paramitas (Six Paramitas, meaning the six perfections), and thus does not regress in the Mahayana Dharma. These are called Bodhisattvas who are able to subdue the obstacles of speech. Furthermore, Samudramati! What is it for a Bodhisattva to be able to subdue the obstacles of the mind? It means that if a Bodhisattva encounters demons coming to disturb and destroy, the Bodhisattva should firmly maintain the great Bodhi-citta (Mahabodhi-citta, meaning the mind of enlightenment) without wavering. Moreover, if all kinds of heretical and deviant words, with a sense of attainment and attachment, come to disturb, one should also truly abide in one's inner mind, and not forget the mind of all-knowing wisdom (Sarvajna-citta, meaning the mind that knows everything). Why is that? Because the demons have great power, and even in the end, they will transform into the image of the Buddha and appear before you, saying: 『What power do you have in the Mahayana Dharma? You should abandon such a heavy burden, and cease your diligent efforts. Bodhi (Bodhi, meaning enlightenment) is difficult to attain, the Dharma is difficult to attain, and in the cycle of birth and death, you are only experiencing much suffering in vain. Now, you great being, if you wish to end your suffering, you should quickly attain the Nirvana of a Sravaka (Sravaka Nirvana, meaning the state of liberation attained by listening to the Dharma).』 If Bodhisattvas encounter demons coming to disturb and destroy in this way, they should put on the same firm armor as before, and should not abandon it, and their inner mind should not waver or be destroyed. If this is the case, then the mind of incomparability (Asamasama-citta, meaning the incomparable mind) will not diminish or be lost. At that time, the Bodhisattva will think: 『I will definitely go to the Bodhi-mandala, I will definitely use the power of great wisdom to destroy the demon army, and then attain the fruit of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, meaning the unsurpassed, complete, and perfect enlightenment). I will definitely turn the wonderful Dharma-cakra (Dharma-cakra, meaning the wheel of Dharma), I will definitely proclaim the vast Dharma in the Trisahasra-mahāsāhasra-lokadhātu (Trisahasra-mahāsāhasra-lokadhātu, meaning the great three thousand world system), and I will invite all sentient beings to universally receive the Dharma.』
施悉令滿足。一切諸佛以他心智照明於我，一切賢聖證知我此大菩提心，實能堪任諸所摧壓。我不虛誑一切諸佛、一切賢聖、一切眾生，乃至亦不自為虛誑。』海意！若諸菩薩如是修者，即能堪任摧壓於心，乃得不退轉于大乘之法。此等行相，是為菩薩于其所發一切智心寶堪任摧壓。若於忍辱波羅蜜被堅固鎧，即于精進波羅蜜而不懈退。若復此二波羅蜜中能圓滿者，是即菩薩摩訶薩於一切智心寶，堪任摧壓。」
爾時，世尊重說頌曰：
「大菩提道心不壞， 亦復不壞大悲心； 於三寶中善護持， 積集佛法亦無失。 三十二相、八十好， 十力莊嚴妙相身； 多種修作福智圓， 堪任摧壓故無退。 佛土功德無邊量， 我願力故悉嚴凈； 法寶無上最勝門， 我願堅固常守護。 多百眾生無邊際， 我願普令得度脫； 內心不壞利樂因， 是故堪任於摧壓。 所有十方世界中， 乃至無邊眾生界； 普盡一切諸眾生， 各執器仗來逼惱。 作大恐怖生瞋恚， 如是期克而打擲； 菩薩為修功德因， 起勇勝心能堪忍。 經歷無邊多百劫， 從本生死先際來； 眾生惡言罵辱時， 彼菩薩心無惱害。 為大智故能堪忍， 不生忿怒不生瞋；
【現代漢語翻譯】 現代漢語譯本 『我將施予一切，令眾生滿足。一切諸佛以他們的他心智（能夠知曉他人心念的智慧）照見我，一切賢聖（指有德行的聖人）都知曉我這偉大的菩提心（覺悟之心），確實能夠承受一切的摧殘和壓迫。我不會欺騙一切諸佛、一切賢聖、一切眾生，甚至也不會欺騙自己。』海意（菩薩名）！如果菩薩這樣修行，就能承受內心的摧殘和壓迫，從而在大乘佛法（引導眾生達到覺悟的佛教教義）中不退轉。這些修行的方法，是菩薩對於他們所發起的求得一切智慧的心寶，能夠承受摧殘和壓迫。如果以忍辱波羅蜜（忍耐的修行）作為堅固的鎧甲，那麼在精進波羅蜜（努力的修行）中就不會懈怠退縮。如果在這兩種波羅蜜中能夠圓滿，那麼這位菩薩摩訶薩（偉大的菩薩）對於求得一切智慧的心寶，就能夠承受摧殘和壓迫。」， 當時，世尊（佛陀）又說了偈頌： 『偉大的菩提道心不會壞滅，偉大的慈悲心也不會壞滅； 在三寶（佛、法、僧）中善加守護，積累佛法也不會失落。 具足三十二相（佛陀的身體特徵）、八十種好（佛陀身體的細微特徵），以十力（佛陀的十種力量）莊嚴的微妙身相； 通過多種修行積累福德和智慧圓滿，所以能夠承受摧殘和壓迫而不會退轉。 佛土的功德無邊無量，我以願力使之全部莊嚴清凈； 法寶是無上最殊勝的法門，我願堅固地守護它。 無數眾生沒有邊際，我願普遍地讓他們得到解脫； 內心不壞滅是利益和快樂的根源，所以能夠承受摧殘和壓迫。 所有十方世界中，乃至無邊無際的眾生界； 普遍地讓一切眾生，各自拿著武器來逼迫惱害。 製造巨大的恐怖，產生嗔恨，這樣來攻擊和打擲； 菩薩爲了修習功德的因緣，生起勇猛的心能夠忍受。 經歷無邊無量的劫數，從最初的生死輪迴以來； 當衆生用惡語謾罵侮辱時，這位菩薩的心中沒有惱害。 爲了偉大的智慧能夠忍受，不生憤怒不生嗔恨；'
【English Translation】 English version 'I will give to all, making them satisfied. All Buddhas illuminate me with their mind-reading wisdom, and all the virtuous sages know that my great Bodhi mind (mind of enlightenment) is truly capable of enduring all crushing and oppression. I will not deceive all Buddhas, all virtuous sages, all sentient beings, nor even deceive myself.' Sea-Intent (a Bodhisattva)! If Bodhisattvas cultivate in this way, they will be able to endure the crushing and oppression of their minds, and thus not regress in the Mahayana Dharma (Buddhist teachings that guide beings to enlightenment). These practices are how Bodhisattvas are able to endure the crushing and oppression of the precious mind of seeking all wisdom that they have generated. If one uses the Paramita (perfection) of patience as a firm armor, then one will not be lazy or retreat in the Paramita of diligence. If one can perfect these two Paramitas, then this Bodhisattva Mahasattva (great Bodhisattva) will be able to endure the crushing and oppression of the precious mind of seeking all wisdom.」 At that time, the World Honored One (Buddha) spoke these verses: 『The great Bodhi path mind will not be destroyed, nor will the great compassionate mind be destroyed; In the Three Jewels (Buddha, Dharma, Sangha), protect them well, and accumulating the Buddha's teachings will not be lost. Possessing the thirty-two marks (physical characteristics of the Buddha), the eighty minor marks (subtle physical characteristics of the Buddha), and a wondrous body adorned with the ten powers (ten powers of the Buddha); Through various practices, accumulating merit and wisdom to perfection, therefore one is able to endure crushing and oppression without regressing. The merits of the Buddha-land are boundless and immeasurable, I vow to make them all adorned and pure; The Dharma treasure is the supreme and most excellent gate, I vow to firmly protect it. Countless sentient beings are without limit, I vow to universally liberate them; An indestructible mind is the cause of benefit and happiness, therefore one is able to endure crushing and oppression. In all the ten directions of the world, even in the boundless realms of sentient beings; Universally, let all sentient beings, each holding weapons, come to oppress and harm. Creating great terror, generating hatred, thus attacking and striking; The Bodhisattva, for the sake of cultivating the causes of merit, generates a courageous mind and is able to endure. Having gone through countless eons, from the beginning of the cycle of birth and death; When sentient beings use harsh words to scold and insult, this Bodhisattva's mind has no harm. For the sake of great wisdom, one is able to endure, not generating anger or hatred;'
如是摧壓隨了知， 故能忍受得清凈。 又復普盡諸眾生， 各執器仗來加害； 於我身份悉支離， 乃至假假而破析。 菩薩爾時心無動， 不生少分瞋恚心； 大菩提意堅固持， 堪任摧壓此清凈。 菩薩若行、若覆住， 坐、臥威儀他所隨； 于中伺求或有人， 大菩提心不捨者。 或行佈施等諸行， 或復發起余善心； 即當斷割彼人身， 節節支解而離散。 菩薩設遇此苦時， 亦於此人心生喜； 思念無邊百劫來， 遍歷諸趣靡不作。 地獄、鬼、畜三塗界， 乃至今得生人中； 身雖破壞果利無， 為求佛智身棄捨。 今我雖得於人身， 無數眾苦常逼迫； 若比阿鼻地獄中， 此苦百分不及一。 我寧處彼地獄中， 忍受其苦經百劫； 佛及正法與眾生， 此三我終不棄捨。 我觀此身無常法， 剎那謝滅猶如幻； 四界虛假共合成， 佛說此四如蛇毒。 我若棄捨於此身， 速離身中諸毒害； 彼煩惱毒欲消除， 自他成佛自然智。 今我此身處世間， 多怖畏事生恐怖； 為求身諸安樂緣， 因諸所欲飲食等。 我若棄捨於此身， 止息諸緣離諸怖； 若能解入此思惟， 即能堪任諸摧
【現代漢語翻譯】 現代漢語譯本 如此摧毀壓迫，隨之了知，因此能夠忍受並獲得清凈。 又普遍地讓所有眾生，各自拿著武器來加害； 將我的身體肢解，乃至假想地將其破碎分解。 菩薩那時心中不動搖，不生起絲毫的嗔恨心； 堅定地持有大菩提的意願，能夠承受這種摧毀壓迫而獲得清凈。 菩薩無論是行走、站立，還是坐著、躺臥，他的威儀都被他人注視； 在其中伺機尋找，或許有人，不捨棄大菩提心。 或者在進行佈施等各種修行，或者發起其他的善心； 就應當斷割那個人的身體，將他肢解分散。 菩薩如果遇到這種痛苦時，也對這個人心生歡喜； 思念無邊百劫以來，遍歷各種輪迴沒有不經歷的。 地獄、餓鬼、畜生三惡道，乃至現在得以生在人道中； 身體即使被破壞，果報利益也並不存在，爲了求得佛的智慧而捨棄身體。 現在我雖然得到了人身，無數的痛苦常常逼迫著我； 如果和阿鼻地獄中的痛苦相比，這痛苦連百分之一都不到。 我寧願處在那地獄中，忍受那痛苦經歷百劫； 佛陀、正法和眾生，這三者我終究不會捨棄。 我觀察這個身體是無常的，剎那間就會消逝如同幻影； 由四大假合而成，佛說這四大如同蛇毒。 我如果捨棄這個身體，就能迅速脫離身體中的各種毒害； 那些煩惱的毒害想要消除，就能成就自己和他人成佛的自然智慧。 現在我的這個身體處在世間，很多恐怖的事情會產生恐懼； 爲了尋求身體的各種安樂，因為各種慾望如飲食等。 我如果捨棄這個身體，就能止息各種因緣，遠離各種恐懼； 如果能夠理解並深入這種思考，就能承受各種摧毀壓迫。
【English Translation】 English version Thus, by understanding the crushing and oppression, one can endure and attain purity. Furthermore, let all beings universally, each wielding weapons, come to harm me; Dismembering my body, even hypothetically breaking it down into pieces. At that time, the Bodhisattva's mind does not waver, nor does it generate the slightest anger; Firmly holding the intention of Great Bodhi (Enlightenment), capable of enduring this crushing and oppression to attain purity. Whether the Bodhisattva is walking, standing, sitting, or lying down, their demeanor is observed by others; Seeking an opportunity among them, perhaps someone who does not abandon the Great Bodhi mind. Either engaging in practices such as giving, or generating other virtuous thoughts; One should then cut off that person's body, dismembering and scattering it. If the Bodhisattva encounters such suffering, they also feel joy for this person; Reflecting on countless eons, having traversed all realms without exception. The three evil realms of hell, hungry ghosts, and animals, and now having been born into the human realm; Even if the body is destroyed, there is no benefit from the result, abandoning the body to seek the wisdom of the Buddha. Now, although I have obtained a human body, countless sufferings constantly oppress me; If compared to the suffering in Avici Hell (the deepest hell), this suffering is not even one percent. I would rather be in that hell, enduring that suffering for hundreds of eons; The Buddha, the Dharma (teachings), and sentient beings, these three I will never abandon. I observe that this body is impermanent, vanishing in an instant like an illusion; Composed of the four elements, which the Buddha said are like snake venom. If I abandon this body, I can quickly escape the various poisons within the body; Those poisons of afflictions, if one wishes to eliminate them, one can achieve the natural wisdom of becoming a Buddha for oneself and others. Now, my body in this world, many fearful things cause terror; Seeking various comforts for the body, due to various desires such as food and drink. If I abandon this body, I can cease all conditions and be free from all fears; If one can understand and deeply contemplate this, one can endure all crushing and oppression.
壓。 世間眾生多百千， 不善法中常營助； 少人能于善法中， 隨應勤力而營助。 故我于諸不善法， 是中不復助其力； 我當助修忍辱門， 忍辱之言佛所說。 所有十方一切佛， 一一皆為證明我； 如我所起決定心， 于佛乘中永不壞。 彼大威力諸賢聖， 亦悉證我堪忍心； 我所堪任摧壓因， 是中不作諸過失。 如佛所說身、語、意， 此三摧壓有多種； 彼彼勇猛悉堪任， 如先所說皆不壞。 是身具有多種苦， 彼一一苦無邊際； 于如是苦若堪任， 此身摧壓而清凈。 若身遭苦而離散， 節節支解斷壞時； 六波羅蜜若圓成， 彼善方便大智德。 所謂佈施及持戒， 忍辱、精進與禪定； 最勝慧等若同修， 須臾攝受皆圓滿。 或時若能棄捨身， 亦復不愛而不惜； 爾時應當如是修， 圓滿佈施波羅蜜。 若於眾生廣行慈， 即不破毀凈戒行； 現證菩提攝受因， 圓滿凈戒波羅蜜。 其身設欲斷壞時， 應當堅固忍辱力； 由斯忍力若勤行， 圓滿忍辱波羅蜜。 精進重擔荷無倦， 內心亦復不生厭； 身雖破壞力堅持， 圓滿精進波羅蜜。 其身設欲斷壞時， 不念棄
【現代漢語翻譯】 現代漢語譯本 世間眾生有千千萬萬，常常在不善的法中互相幫助； 很少有人能在善法中，順應道理勤奮努力地互相幫助。 所以我對於各種不善的法，不再助長它們的力量； 我應當幫助修習忍辱的法門，忍辱的教誨是佛陀所說的。 所有十方一切的佛，都一一為我作證； 就像我所發起的堅定決心，在佛法修行中永遠不會動搖。 那些具有大威力的賢聖們，也都能證明我具有堪忍之心； 我所能承受的摧殘和壓迫，都不會使我犯下過錯。 正如佛陀所說，身、語、意這三方面的摧殘和壓迫有多種； 對於各種各樣的摧殘和壓迫，我都能勇敢地承受，就像之前所說的那樣，我的決心不會動搖。 這個身體具有多種痛苦，每一種痛苦都無邊無際； 如果能夠承受這樣的痛苦，這個身體在摧殘和壓迫中就能得到凈化。 如果身體遭受痛苦而離散，各個關節肢解斷裂的時候； 如果六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧）能夠圓滿成就，那就是善巧方便的大智慧和大功德。 所謂佈施和持戒，忍辱、精進和禪定； 如果同時修習最殊勝的智慧等，須臾之間就能全部圓滿。 有時如果能夠捨棄身體，也不愛惜它； 那時應當這樣修行，圓滿佈施波羅蜜（佈施度）。 如果在眾生中廣行慈悲，就不會破壞清凈的戒行； 現證菩提（覺悟）的攝受因，圓滿持戒波羅蜜（持戒度）。 當身體將要斷壞的時候，應當堅定忍辱的力量； 通過這樣的忍辱力量如果勤奮修行，就能圓滿忍辱波羅蜜（忍辱度）。 承擔精進的重擔而不感到疲倦，內心也不會產生厭煩； 即使身體破壞，力量仍然堅持，就能圓滿精進波羅蜜（精進度）。 當身體將要斷壞的時候，不應想著放棄。
【English Translation】 English version The sentient beings in the world are numerous, often helping each other in unwholesome practices; Few people are able to diligently help each other in wholesome practices, in accordance with the principles. Therefore, I will no longer assist in any unwholesome practices; I shall assist in cultivating the practice of patience, the teaching of patience is what the Buddha has spoken. All the Buddhas in the ten directions, each and every one of them, bear witness to me; Just like the firm resolve I have made, it will never be broken in the practice of the Buddha's teachings. Those great powerful sages, they also witness my heart of endurance; The destruction and oppression that I can endure, will not cause me to commit any mistakes. As the Buddha has said, there are many kinds of destruction and oppression of body, speech, and mind; For all kinds of destruction and oppression, I can bravely endure, just as I said before, my resolve will not be broken. This body has many kinds of suffering, each suffering is boundless; If one can endure such suffering, this body can be purified in destruction and oppression. If the body suffers and is scattered, when each joint is dismembered and broken; If the six paramitas (perfections: generosity, discipline, patience, diligence, meditation, wisdom) can be perfectly accomplished, that is the great wisdom and great merit of skillful means. The so-called generosity and discipline, patience, diligence, and meditation; If one cultivates the most supreme wisdom and so on at the same time, they can all be perfected in an instant. Sometimes if one can give up the body, and not love or cherish it; Then one should practice like this, perfecting the paramita of generosity (perfection of giving). If one practices great compassion among sentient beings, one will not break the pure precepts; The cause of attaining Bodhi (enlightenment), perfecting the paramita of discipline (perfection of morality). When the body is about to be destroyed, one should strengthen the power of patience; Through this power of patience, if one practices diligently, one can perfect the paramita of patience (perfection of forbearance). Bearing the burden of diligence without feeling tired, and not generating aversion in the heart; Even if the body is destroyed, the strength still persists, one can perfect the paramita of diligence (perfection of effort). When the body is about to be destroyed, one should not think of giving up.
舍菩提心； 于諸煩惱塵暗中， 勤力為令皆消滅。 為修禪定解脫力， 寧當破壞於己身； 普令眾生得離塵， 圓滿禪定波羅蜜。 我觀此身實無我， 是身如幻復如電； 作者受者二俱無， 是中實無有少法。 于身艱苦纏縛中， 善為眾生作度脫； 到勝彼岸自他圓， 圓滿勝慧波羅蜜。 若能於此深固法， 方便思惟常善修； 彼能堪任摧壓身， 是中不起諸過失。 菩薩若時聞惡言， 不善譏毀而輕謗； 聞已不生瞋恚心， 能起慈心善調伏。 棄捨瞋恚諸過失， 清凈佈施波羅蜜； 慈心廣大普執行， 清凈持戒波羅蜜； 忍力發現彼對治， 清凈忍辱波羅蜜； 數起精進佛智求， 清凈精進波羅蜜； 于諸境中定其心， 清凈禪定波羅蜜； 了不可得諸音聲， 清凈勝慧波羅蜜。 菩薩聞諸惡言已， 應當思惟于深法； 堪任摧壓于語言， 是故不著諸過失。 假使百千諸魔眾， 邪異外見悉從來； 勸令棄捨方便修， 菩提分位言難得。 菩薩爾時心不動， 勢力增進轉精修； 是故堪任摧壓心， 多種摧壓皆無壞。 忍辱、精進此二行， 善修安住如山王； 諸所摧壓悉堪任， 諸眾
【現代漢語翻譯】 現代漢語譯本 捨棄菩提心（bodhicitta，覺悟之心）； 在各種煩惱的黑暗中，勤奮努力地令它們全部消滅。 爲了修習禪定解脫的力量，寧願破壞自己的身體； 普遍令眾生脫離塵垢，圓滿禪定波羅蜜（dhyana paramita，禪定到彼岸）。 我觀察這個身體實際上沒有『我』，這個身體如幻象又如閃電； 作者和受者兩者都不存在，其中實際上沒有任何實在的法（dharma，事物或現象）。 在身體的艱苦纏縛中，善巧地為眾生作解脫； 到達殊勝的彼岸，自己和他人都能圓滿，圓滿殊勝的智慧波羅蜜（prajna paramita，智慧到彼岸）。 如果能對這深奧堅固的法，方便地思考並常常善加修習； 他就能堪忍摧毀壓制身體，其中不會產生任何過失。 菩薩如果聽到惡語，不善的譏諷譭謗； 聽后不生起嗔恨心，能生起慈悲心善加調伏。 捨棄嗔恨的各種過失，清凈佈施波羅蜜（dana paramita，佈施到彼岸）； 慈悲心廣大普遍執行，清凈持戒波羅蜜（sila paramita，持戒到彼岸）； 忍耐的力量顯現，對治嗔恨，清凈忍辱波羅蜜（ksanti paramita，忍辱到彼岸）； 多次發起精進，尋求佛的智慧，清凈精進波羅蜜（virya paramita，精進到彼岸）； 在各種境界中安定自己的心，清凈禪定波羅蜜； 了知一切音聲都不可得，清凈殊勝的智慧波羅蜜。 菩薩聽到各種惡語后，應當思惟深奧的法； 能夠堪忍摧毀壓制這些語言，因此不會執著于各種過失。 假使成百上千的魔眾，邪惡的異見全部都來； 勸說放棄方便的修行，說菩提的果位難以獲得。 菩薩那時心不動搖，力量增長更加精進地修行； 因此能夠堪忍摧毀壓制內心，各種摧壓都不能破壞。 忍辱和精進這兩種修行，善加修習安住如山王； 各種摧壓都能堪忍，各種眾生都能度脫。
【English Translation】 English version Abandon the bodhicitta (the mind of enlightenment); In the darkness of all afflictions, diligently strive to eliminate them all. For the sake of cultivating the power of meditative liberation, one would rather destroy one's own body; Universally enable all beings to be free from defilement, and perfect the dhyana paramita (perfection of meditation). I observe that this body is truly without a 'self'; this body is like an illusion and like lightning; Neither the creator nor the receiver exists; within it, there is actually no dharma (phenomenon or thing). In the midst of the hardships and entanglements of the body, skillfully liberate beings; Reach the supreme shore, where self and others are perfected, and perfect the prajna paramita (perfection of wisdom). If one can contemplate this profound and firm dharma with skillful means and constantly cultivate it well; Then one can endure the crushing and suppressing of the body, and no faults will arise within it. If a bodhisattva hears evil words, unkind mockery, and slander; Upon hearing them, they do not generate anger, but can generate compassion and skillfully subdue their mind. Abandon all faults of anger, purify the dana paramita (perfection of giving); Let compassion be vast and universally active, purify the sila paramita (perfection of morality); The power of patience manifests, counteracting anger, purify the ksanti paramita (perfection of patience); Frequently generate diligence, seeking the wisdom of the Buddha, purify the virya paramita (perfection of diligence); In all circumstances, stabilize one's mind, purify the dhyana paramita; Understand that all sounds are unattainable, purify the prajna paramita. After hearing all kinds of evil words, a bodhisattva should contemplate the profound dharma; Be able to endure and suppress these words, and therefore not be attached to any faults. Even if hundreds of thousands of demons, and all kinds of evil and heretical views come; Advising to abandon the skillful practice, saying that the state of bodhi is difficult to attain. At that time, the bodhisattva's mind does not waver, their strength increases, and they cultivate more diligently; Therefore, they are able to endure and suppress the mind, and all kinds of suppression cannot destroy it. Patience and diligence, these two practices, cultivate well and abide like a mountain king; All kinds of suppression can be endured, and all beings can be liberated.
生同一勇猛。 磨治心寶摧壓者， 如來十力悉能知； 得見現證菩提尊， 亦復得受成佛記。
「複次，海意！云何是為菩薩于其所發一切智心寶穿亦不壞？謂若菩薩于彼一切智心，無所領納、無所依著，亦無所住、不出不入，無戲論、無分別，壞諸分別無所安立，當以正智于甚深法如實伺察。何等是為彼甚深法？所謂隨順緣生之法。如實覺了，無因所緣不斷、不常，遠離邊見，自性無我、我無自性，故一切法亦無自性。諸法本來生無所生，解了于空，信順無相、無愿、無求，于真實慧無所造作。畢竟無常，色如聚沫，受如浮泡，想如陽焰，行如芭蕉，識如幻法，諸界無所動，諸入互相生，心無所住亦無作意，于增上所作非增上所作，于平等法如實覺了，無種種行相等同一味，而悉同住一乘之道。修道行智依于勝義，以智了知于義無著。彼一切聲悟入非聲，智知一切聲，前後際斷故。文義二種智入無二，現證諸法不可說義，無我義是苦智，畢竟義是集智，不和合義是滅智，有為無為平等悟入是道智。離前後際是身念處，生滅無住是受念處，觀無所緣是心念處，法界非界性平等平等義是法念處。心自在義是四正斷，離諸障礙是四神足。出生義是信根，無念是精進根，無作意是念根，超越戲論是定根，無
【現代漢語翻譯】 現代漢語譯本 生起同樣的勇猛。 磨練和治理心寶，摧毀壓迫者，如來（Tathagata，佛的稱號）的十力完全能夠知曉； 得見並現證菩提（Bodhi，覺悟）的尊者，也能夠得到成佛的授記。
『再者，海意（Sagaramati，菩薩名）！如何是菩薩對於他所發起的一切智心寶，即使穿透也不會損壞？』 『意思是說，如果菩薩對於那一切智心，沒有領納、沒有執著，也沒有住處、不出不入，沒有戲論、沒有分別，破除一切分別而無所安立，應當以正智如實地觀察甚深之法。』 『什麼是那甚深之法呢？』 『就是隨順因緣生起的法。如實覺悟，無因無緣，不斷不常，遠離邊見，自性無我，我無自性，所以一切法也沒有自性。諸法本來生而無所生，理解空性，信順無相、無愿、無求，對於真實智慧無所造作。』 『畢竟是無常的，色如聚沫，受如浮泡，想如陽焰，行如芭蕉，識如幻法，諸界（dhatu，構成要素）不動，諸入（ayatana，感官）互相生起，心無所住也沒有作意，對於增上所作和非增上所作，對於平等之法如實覺悟，沒有種種行相，相等同一味，而都安住於一乘之道。』 『修道行智依于勝義（paramartha，最高真理），以智慧了知義理而無執著。那一切聲音悟入非聲，智慧了知一切聲音，前後際斷絕。文義兩種智慧入于無二，現證諸法不可言說的意義，無我義是苦智，畢竟義是集智，不和合義是滅智，有為無為平等悟入是道智。』 『離前後際是身念處（kayasmrti-upasthana，四念處之一），生滅無住是受念處（vedana-smrti-upasthana），觀無所緣是心念處（citta-smrti-upasthana），法界非界性平等平等義是法念處（dharma-smrti-upasthana）。』 『心自在義是四正斷（samyak-pradhana，四正勤），離諸障礙是四神足（rddhi-pada，四神足）。』 『出生義是信根（sraddha-indriya，五根之一），無念是精進根（virya-indriya），無作意是念根（smrti-indriya），超越戲論是定根（samadhi-indriya），無』
【English Translation】 English version Arise with the same courage. Having polished and treated the mind-treasure, destroying the oppressors, the ten powers of the Tathagata (Buddha's title) are fully capable of knowing; Having seen and directly realized the venerable one of Bodhi (enlightenment), one will also receive the prediction of becoming a Buddha.
'Furthermore, Sagaramati (a Bodhisattva's name)! How is it that a Bodhisattva's mind-treasure of all-knowing wisdom, once generated, is not destroyed even if pierced?' 'It means that if a Bodhisattva has no acceptance, no attachment, no dwelling, no going out or in, no play of concepts, no discrimination, having broken all discriminations and established nothing, he should observe the profound Dharma with correct wisdom.' 'What is that profound Dharma?' 'It is the Dharma that arises in accordance with conditions. Having truly awakened, without cause or condition, neither continuous nor discontinuous, free from extreme views, self-nature is without self, and self is without self-nature, therefore all dharmas are also without self-nature. All dharmas are originally born without being born, understanding emptiness, believing in the absence of characteristics, absence of wishes, absence of seeking, and not creating anything in true wisdom.' 'Ultimately, it is impermanent, form is like foam, feeling is like a bubble, perception is like a mirage, formations are like a banana tree, consciousness is like an illusion, the elements (dhatu) do not move, the sense bases (ayatana) arise mutually, the mind has no dwelling and no intention, regarding what is done and not done, regarding the equality of dharmas, having truly awakened, there are no various characteristics, equal and of the same taste, and all abide in the one vehicle path.' 'The practice of the path and wisdom relies on the ultimate truth (paramartha), with wisdom knowing the meaning without attachment. All sounds are realized as non-sound, wisdom knows all sounds, the beginning and end are cut off. The two wisdoms of text and meaning enter into non-duality, directly realizing the inexpressible meaning of all dharmas, the meaning of no-self is the wisdom of suffering, the ultimate meaning is the wisdom of origination, the meaning of non-combination is the wisdom of cessation, the equal realization of conditioned and unconditioned is the wisdom of the path.' 'Separation from beginning and end is the mindfulness of the body (kayasmrti-upasthana, one of the four mindfulnesses), arising and ceasing without dwelling is the mindfulness of feeling (vedana-smrti-upasthana), observing without an object is the mindfulness of mind (citta-smrti-upasthana), the equality of the nature of the dharma realm is the mindfulness of dharma (dharma-smrti-upasthana).' 'The meaning of the mind being free is the four right exertions (samyak-pradhana), freedom from all obstacles is the four bases of psychic power (rddhi-pada).' 'The meaning of arising is the root of faith (sraddha-indriya, one of the five roots), no thought is the root of vigor (virya-indriya), no intention is the root of mindfulness (smrti-indriya), transcending conceptual play is the root of concentration (samadhi-indriya), no'
他信是慧根。所緣無障礙是信力，通達諸力是精進力，心止息住是念力，無所動轉是定力，于念隨念是慧力。於一切法平等相應是念覺分，不出不入是擇法覺分，無我所是精進覺分，身心善住是喜覺分，平等覺悟是輕安覺分，離二法是定覺分，遠離諸見是舍覺分。一切分別無分別中離諸遍計是正見，一切音聲平等悟入是正思惟，離身心法是正語，一切所作悉得輕安名為正業，無高無下是正命，若善不善隨施設已平等而住是正勤，於心所緣平等悟入是正念，寂靜安住妙奢摩他是正定。于見非見而悉清凈無所生義是無常義，本來不生義是苦義，無所行義是無我義，止息義是寂滅義。善調伏心是佈施義，住清涼性是持戒義，隨知盡法是忍辱義，於一切法能善抉擇是精進義，止息內心是禪定義，如實了知諸法無相是勝慧義。一切眾生本來清凈是慈義，與虛空等是悲義，喜無所得是喜義，一切發行皆悉究竟是舍義。一切諸法先際已來三輪清凈是空義，后際清凈是離義，現在清凈是無我義。
「海意！若諸菩薩，于如是等諸甚深法，無起、無滅，離諸文字與虛空等，于順於違智入平等。若能如是思惟觀察如實所行，而彼菩薩即能于其所發一切智心寶穿亦不壞。雖復如是穿彼一切智心而無發悟，即于諸法自在理中乃能現證。海
【現代漢語翻譯】 現代漢語譯本： 『信』是智慧的根本。所緣境無障礙是信的力量，通達各種力量是精進的力量，心止息安住是念的力量，心不動搖是定的力量，于念頭隨念是智慧的力量。對於一切法平等相應是念覺支，不向外也不向內是擇法覺支，沒有『我所』的執著是精進覺支，身心安適是喜覺支，平等覺悟是輕安覺支，遠離二元對立是定覺支，遠離各種見解是舍覺支。在一切分別和無分別中，遠離各種虛妄的計度是正見，對於一切聲音平等領悟是正思惟，遠離身心之法是正語，一切所作都得到輕安名為正業，沒有高下之分是正命，對於善與不善，隨順施設后平等安住是正精進，對於心所緣境平等領悟是正念，寂靜安住於美妙的奢摩他（止，samatha）是正定。對於見與非見都清凈，沒有生起的意義是無常的意義，本來不生起的意義是苦的意義，沒有所行之意義是無我的意義，止息的意義是寂滅的意義。善於調伏心是佈施的意義，安住于清涼的本性是持戒的意義，隨順了知諸法究竟是忍辱的意義，對於一切法能夠善於抉擇是精進的意義，止息內心是禪定的意義，如實了知諸法無相是殊勝智慧的意義。一切眾生本來清凈是慈的意義，與虛空相等是悲的意義，喜悅而無所得是喜的意義，一切行為都達到究竟是舍的意義。一切諸法從最初以來三輪清凈是空的意義，后際清凈是離的意義，現在清凈是無我的意義。 『海意（Sagaramati）！』如果各位菩薩，對於像這樣深奧的法，沒有生起，沒有滅去，遠離文字，與虛空相等，對於順境和逆境都能以智慧進入平等。如果能夠這樣思維觀察，如實修行，那麼這位菩薩所發的一切智心寶（bodhicitta）即使被穿透也不會損壞。即使這樣穿透了一切智心，而沒有開悟，也能在諸法自在的道理中現證。海意！
【English Translation】 English version: 'Faith' is the root of wisdom. The absence of obstacles in the object of focus is the power of faith; penetrating all powers is the power of diligence; the cessation and abiding of the mind is the power of mindfulness; the immovability of the mind is the power of concentration; and following each thought with mindfulness is the power of wisdom. Being in equal accord with all dharmas is the mindfulness enlightenment factor; neither going out nor going in is the dharma-discrimination enlightenment factor; the absence of 'mine' is the diligence enlightenment factor; the well-being of body and mind is the joy enlightenment factor; equal awakening is the tranquility enlightenment factor; being apart from duality is the concentration enlightenment factor; and being apart from all views is the equanimity enlightenment factor. In all discriminations and non-discriminations, being apart from all false calculations is right view; equally understanding all sounds is right thought; being apart from the dharmas of body and mind is right speech; all actions attaining tranquility is called right action; the absence of high or low is right livelihood; after establishing good and bad, abiding equally is right effort; equally understanding the object of the mind is right mindfulness; and peacefully abiding in the wonderful samatha (calm abiding) is right concentration. Being pure in seeing and not seeing, and having no meaning of arising is the meaning of impermanence; having no meaning of originally arising is the meaning of suffering; having no meaning of action is the meaning of no-self; and the meaning of cessation is the meaning of nirvana. Skillfully taming the mind is the meaning of giving; abiding in the nature of coolness is the meaning of morality; following the knowledge of the exhaustion of all dharmas is the meaning of patience; being able to skillfully discern all dharmas is the meaning of diligence; ceasing the inner mind is the meaning of meditation; and truly knowing that all dharmas are without characteristics is the meaning of supreme wisdom. All sentient beings are originally pure is the meaning of loving-kindness; being equal to space is the meaning of compassion; joy without attainment is the meaning of joy; and all actions reaching completion is the meaning of equanimity. All dharmas from the beginning are pure in the three wheels is the meaning of emptiness; the purity of the end is the meaning of detachment; and the purity of the present is the meaning of no-self. 'Sagaramati! If bodhisattvas, regarding such profound dharmas, have no arising, no ceasing, are apart from words, are equal to space, and can enter into equality with wisdom in both favorable and unfavorable circumstances. If they can contemplate and observe in this way, and practice accordingly, then the bodhicitta (mind of enlightenment) that this bodhisattva has generated will not be destroyed even if it is pierced. Even if the mind of enlightenment is pierced in this way, and there is no awakening, they can still realize the truth in the principle of the freedom of all dharmas. Sagaramati!'
意！譬如日月各處自宮，於四大洲周遍普照，而彼日月天子都無發悟，亦不作是念我能往諸方處，或復不往而為照曜，但由一切眾生福果報力照明如是。海意！彼具善抉擇智菩薩，亦復如是。雖于無量諸佛剎中廣為眾生作大利益，而彼菩薩都無發悟，未嘗數起諸作意想，然彼所作隨應發現。
「複次，海意！若具抉擇智菩薩，應于定波羅蜜及慧波羅蜜中，如理伺察。何以故？住等引心菩薩不修觀法，修觀行菩薩不住等引心。若復修觀行者彼即有慧，由有慧故能善觀察。何所觀察？所謂觀于諸法實相。云何是為諸法實相？若於諸相而無所行，此即是為諸法實相。何等是諸法相？謂有所表即諸法相。如是表中如實之相，此亦說名諸法實相。若復如是一切了知，即能悟達無相無無相。何者是相？何者是無相？相即是生，無相是滅，若無相、無無相，即無生亦無滅。若法無生亦無滅者，即諸法性本來常住、法界無壞、真如無動、實際不變。如是法性，此即說名如實解了緣生之法。覺悟諸法真實之相，現證實際無二真理，如是乃以現量智知。海意！此即名為具抉擇智菩薩摩訶薩。」
當佛世尊宣說如是容受磨治堪任摧壓穿亦不壞法時，此會中有十那庾多天人，悉發阿耨多羅三藐三菩提心，萬六千菩薩皆得無生法忍。
【現代漢語翻譯】 現代漢語譯本：海意！譬如太陽和月亮各自在自己的軌道上執行，照耀著四大洲，但太陽和月亮天子並沒有生起『我能去照耀各處』或者『我不去照耀』這樣的念頭，只是由於一切眾生的福報力量而自然照明。海意！具有善於抉擇智慧的菩薩也是如此。雖然在無量佛土中為眾生做了巨大的利益，但菩薩並沒有生起『我做了這些』的念頭，也從未刻意地去想這些，他們所做的一切自然而然地顯現出來。 再者，海意！如果具有抉擇智慧的菩薩，應該在禪定波羅蜜（Dhyana Paramita，指禪定修行）和智慧波羅蜜（Prajna Paramita，指智慧修行）中，如理地進行觀察。為什麼呢？因為安住于禪定狀態的菩薩不修觀法，而修觀行的菩薩則不住于禪定狀態。如果修觀行，他就會有智慧，因為有智慧，所以能夠善於觀察。觀察什麼呢？觀察諸法的實相。什麼是諸法的實相呢？如果對於一切現象都不執著，這就是諸法的實相。什麼是諸法的現象呢？凡是有所表現的，就是諸法的現象。在這些表現中，如實的相，也稱為諸法的實相。如果能夠完全瞭解這些，就能領悟到無相和非無相的道理。什麼是相？什麼是無相？相就是生，無相就是滅。如果既無相也非無相，那就是既無生也無滅。如果法既無生也無滅，那麼諸法的本性就是本來常住的，法界不會壞滅，真如不會動搖，實際不會改變。這樣的法性，就稱為如實地瞭解了緣起之法。覺悟諸法真實的相，現證實際無二的真理，這樣才能以現量智來認知。海意！這就是具有抉擇智慧的菩薩摩訶薩（Bodhisattva Mahasattva，指大菩薩）。 當佛世尊宣說這樣能夠容受磨練、堪能摧壓、穿透而不壞的法時，此會中有十那由他（Nayuta，數量單位，表示極大的數目）天人，都發起了阿耨多羅三藐三菩提心（Anuttara Samyak Sambodhi，指無上正等正覺），一萬六千菩薩都獲得了無生法忍（Anutpattika-dharma-ksanti，指對諸法不生不滅的真理的領悟和忍可）。
【English Translation】 English version: 'Sea-Intent! It is like the sun and moon, each in its own orbit, shining universally over the four great continents. Yet, the sun and moon deities do not have the thought, 『I can go to illuminate all places,』 or 『I will not go to illuminate.』 They simply illuminate due to the power of the merit and karmic results of all sentient beings. Sea-Intent! A Bodhisattva who possesses discerning wisdom is also like this. Although they perform great benefits for sentient beings in countless Buddha-lands, these Bodhisattvas do not have the thought, 『I have done this,』 nor do they intentionally think about it. What they do manifests naturally. Furthermore, Sea-Intent! If a Bodhisattva possesses discerning wisdom, they should thoroughly investigate the Perfection of Concentration (Dhyana Paramita) and the Perfection of Wisdom (Prajna Paramita). Why? Because a Bodhisattva who dwells in a state of meditative absorption does not practice contemplation, and a Bodhisattva who practices contemplation does not dwell in a state of meditative absorption. If one practices contemplation, they will have wisdom, and because they have wisdom, they can observe well. What do they observe? They observe the true nature of all phenomena. What is the true nature of all phenomena? If one does not cling to any phenomena, this is the true nature of all phenomena. What are the phenomena of all things? Whatever is manifested is a phenomenon of all things. Within these manifestations, the true nature is also called the true nature of all phenomena. If one fully understands this, they can realize the principle of non-form and non-non-form. What is form? What is non-form? Form is birth, and non-form is cessation. If there is neither form nor non-form, then there is neither birth nor cessation. If a dharma has neither birth nor cessation, then the nature of all dharmas is originally permanent, the Dharma Realm is indestructible, Suchness is unmoving, and Reality is unchanging. Such a nature of dharma is called truly understanding the dharma of dependent origination. Awakening to the true nature of all dharmas, directly realizing the non-dual truth of reality, one can then know with direct perception. Sea-Intent! This is called a Bodhisattva Mahasattva who possesses discerning wisdom.' When the World Honored One, the Buddha, was proclaiming this dharma that can endure training, withstand pressure, penetrate without being destroyed, ten nayutas (Nayuta, a large number) of devas in that assembly all generated the mind of Anuttara Samyak Sambodhi (supreme perfect enlightenment), and sixteen thousand Bodhisattvas all attained the forbearance of the non-arising of dharmas (Anutpattika-dharma-ksanti).
◎
佛說海意菩薩所問凈印法門經卷第三 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第四
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉 詔譯
◎爾時，世尊重說頌曰：
「菩薩若聞菩提心， 乃能貫穿一切法； 即此所有貫穿智， 于諸法中無所著。 雖復了知甚深法， 菩薩于中不生怖； 而亦不起恐怯心， 彼能獲得最勝道。 諸法若因、若所緣， 如實覺了緣生法； 有慧隨順諸法生， 而實不執于邊見。 諸法若斷、若常中， 智者不生於著礙； 覺了中際亦復然， 是故實際不思議。 若法自性本無我， 是中我亦無自性； 諸法無性亦復然， 本來不生皆空寂。 諸法無生亦無起， 空無所取常清凈； 遠離戲論無相門， 一切皆與虛空等。 無心亦復無求愿， 遠離一切諸欲貪； 現觀諸色自性中， 其猶聚沫知無實。 受如浮泡暫起滅， 想如陽焰妄相生； 行如芭蕉中不堅， 識如幻法非久固。 所有四界性無動， 與彼虛空界同等； 內、外諸入亦復然， 境互相生而冥默。 應知心法不在內，
【現代漢語翻譯】 現代漢語譯本 佛陀說，如果菩薩聽聞了菩提心（bodhicitta，覺悟之心），就能通達一切法； 有了這種通達的智慧，對於一切法就不會執著。 即使瞭解了甚深的佛法，菩薩也不會因此感到恐懼； 也不會產生畏懼之心，這樣就能獲得最殊勝的道。 對於諸法的因和緣，如實覺悟到緣起法； 有智慧的人會隨順諸法的生起，但實際上不會執著于任何邊見。 對於諸法的斷滅和常住，智者不會產生執著和障礙； 覺悟到中道也是如此，所以實際的真理是不可思議的。 如果法的自性本來就沒有『我』（atman，靈魂），那麼『我』本身也沒有自性； 諸法無自性也是如此，本來就不生，都是空寂的。 諸法不生也不起，空性無所執取，常是清凈的； 遠離戲論，進入無相之門，一切都與虛空相等。 沒有心念，也沒有任何希求和願望，遠離一切慾望和貪婪； 在觀察諸色的自性時，知道它們就像泡沫一樣，沒有真實性。 感受就像浮泡一樣，暫時生起又滅去，想就像陽焰一樣，虛妄地產生； 行就像芭蕉樹一樣，中間不堅固，識就像幻術一樣，不是長久穩固的。 所有四大（地、水、火、風）的自性都是不動的，與虛空界相同； 內六入（眼、耳、鼻、舌、身、意）和外六入（色、聲、香、味、觸、法）也是如此，境界互相產生而寂靜。 應當知道心法不在內，
【English Translation】 English version The Buddha said, if a Bodhisattva hears of the Bodhicitta (the mind of enlightenment), they can penetrate all dharmas; With this penetrating wisdom, they will not be attached to any dharmas. Even if they understand the profound Dharma, a Bodhisattva will not feel fear; Nor will they develop a fearful mind, and thus they can attain the most supreme path. Regarding the causes and conditions of all dharmas, they truly realize the law of dependent origination; Those with wisdom will follow the arising of all dharmas, but in reality, they will not cling to any extreme views. Regarding the annihilation and permanence of all dharmas, the wise will not develop attachment or obstacles; Realizing the middle way is also the same, therefore the actual truth is inconceivable. If the nature of a dharma originally has no 'self' (atman), then the 'self' itself has no nature; The non-self-nature of all dharmas is also the same, originally not arising, all are empty and still. All dharmas neither arise nor originate, emptiness has nothing to grasp, it is always pure; Away from conceptual proliferation, entering the gate of no-form, everything is equal to space. There is no mind, nor any seeking or desire, away from all desires and greed; When observing the nature of all forms, know that they are like foam, without reality. Feelings are like floating bubbles, temporarily arising and ceasing, thoughts are like mirages, falsely arising; Actions are like banana trees, not firm in the middle, consciousness is like an illusion, not lasting. The nature of all four elements (earth, water, fire, wind) is unmoving, the same as the space realm; The six internal sense bases (eye, ear, nose, tongue, body, mind) and the six external sense bases (form, sound, smell, taste, touch, dharma) are also the same, realms arise mutually and are silent. It should be known that the mind is not within,
亦非於外有所得； 意法無我亦復然， 是中諸識皆無住。 彼一切法無作意， 而亦遠離於我相； 於一切法平等中， 如實覺了于正性。 法本一味無異性， 一道一乘皆同等； 道智如實若了知， 此義顯示于勝義。 智者于義能悟入， 觀聲、非聲能覺了； 世間所有一切聲， 前際后際二俱斷。 若文、若義雖善解， 于中了知無二法； 解此不可說義門， 即能現證真實性。 諸法不生是苦智， 諸法平等是集智， 諸法盡義是滅智， 諸法無為是道智。 于彼身受心法中， 如理隨觀一一法； 無念復無作意行， 此說是為四念處。 若觀法界非界性， 平等正盡而平等； 無斷之斷正法門， 此說是為四正斷。 於心若得大自在， 此說是為四神足。 超越一切有著心， 此即是名為信根； 若於一切法寂靜， 此說名為精進根； 無念之念正法門， 此說是名爲念根； 若了諸法無作意， 此說是名為定根； 超越諸法戲論門， 此說是名為慧根； 若法不起於他信， 即能獲得真實智。 於心亦無所覺知， 此名信力、精進力； 若了無生、無滅智， 此即是名爲念力； 寂定於心無所
行， 此即定力得成就； 非有、非離於分別， 此即是名為慧力。 諸法義中實覺知， 此說是為七覺分。 於法平等無差別， 此說是名為正見； 無二法中如實觀， 無生是觀諸正道。 無生是為無常義， 無起是名為苦義； 無行是名無我義， 止息句是寂靜義。 調伏心即是佈施， 寂靜心即是持戒， 盡法隨向是忍門， 正慧伺察名精進， 畢竟寂止是禪定， 如實了知是為慧。 眾生本來清凈心， 了知此說名為慈， 與虛空等名為悲， 清凈適悅是為喜， 一切所緣無住心， 此說是名為舍行。 若復三輪得清凈， 即能了知一切法； 如是貫穿諸法門， 而復永斷諸見執。 此中所有定及慧， 即此二法能貫穿； 遍入無量境界門， 此說是名正法智。」
爾時，世尊復告海意菩薩摩訶薩言：「海意！若菩薩得如是凈遍凈已，於一切眾生所起無虛假意。若為眾生之所摧壓，不生逼惱及諸障礙，得善覺了智，得決定慧；而彼菩薩，即能於此自說凈印三摩地根本，無住中住。云何是為安住三摩地根本？謂於一切眾生無障礙故，起大悲故；若得一切眾生常所恭敬，心亦不高，若不恭敬，心亦不下；由是之故，即法無所起，亦
【現代漢語翻譯】 現代漢語譯本 行持，這就是定力得以成就； 不執著于有，也不脫離分別，這被稱為慧力。 在諸法義理中真實覺知，這被稱為七覺分。 對於諸法平等看待，沒有差別，這被稱為正見； 在不二的法中如實觀察，無生是觀察諸正道。 無生是無常的含義，無起是苦的含義； 無行是無我的含義，止息句是寂靜的含義。 調伏心就是佈施，寂靜心就是持戒， 盡法隨順是忍辱，以正慧觀察是精進， 究竟寂止是禪定，如實了知是智慧。 眾生本來具有清凈心，了知這一點稱為慈， 與虛空相等稱為悲，清凈適悅稱為喜， 對於一切所緣沒有執著的心，這稱為舍行。 如果三輪（施者、受者、所施物）都得到清凈，就能了知一切法； 像這樣貫穿諸法門，就能永遠斷除各種見解執著。 這裡所說的定和慧，就是這兩種法能夠貫穿； 普遍進入無量境界之門，這被稱為正法智。
這時，世尊又告訴海意菩薩摩訶薩（Mahasattva，大菩薩）說：『海意！如果菩薩得到這樣清凈的遍凈之後，對於一切眾生生起沒有虛假的心意。如果被眾生所壓迫，不生逼惱和各種障礙，得到善覺了智，得到決定慧；而那位菩薩，就能在此自說凈印三摩地（Samadhi，禪定）的根本，在無住中安住。什麼是安住三摩地的根本？就是對於一切眾生沒有障礙，生起大悲心；如果得到一切眾生常常恭敬，心也不高傲，如果不恭敬，心也不低落；因為這個緣故，即法無所起，也
【English Translation】 English version Practice, this is how meditative concentration is achieved; Neither clinging to existence nor detached from discrimination, this is known as the power of wisdom. Truly knowing within the meaning of all dharmas, this is said to be the seven factors of enlightenment. Regarding all dharmas as equal, without difference, this is known as right view; Observing reality in the non-dual dharma, non-arising is the observation of all right paths. Non-arising is the meaning of impermanence, non-origination is the meaning of suffering; Non-action is the meaning of no-self, the cessation phrase is the meaning of tranquility. Subduing the mind is giving, a tranquil mind is keeping precepts, Following the exhaustion of dharma is patience, observing with right wisdom is diligence, Ultimate tranquility is meditation, knowing reality as it is is wisdom. Sentient beings originally have a pure mind, knowing this is called loving-kindness, Being equal to space is called compassion, pure joy is called happiness, A mind without attachment to any object, this is called equanimity. If the three wheels (giver, receiver, and gift) are purified, one can understand all dharmas; Penetrating the gates of all dharmas in this way, one can forever cut off all views and attachments. The concentration and wisdom spoken of here, these two dharmas can penetrate; Universally entering the gates of immeasurable realms, this is called the wisdom of the true dharma.
At that time, the World Honored One again said to Bodhisattva Mahasattva (great Bodhisattva) Haiyi: 'Haiyi! If a Bodhisattva attains such pure pervasiveness, he will generate a genuine intention towards all sentient beings. If oppressed by sentient beings, he will not generate distress or obstacles, and will attain the wisdom of good awakening and decisive wisdom; and that Bodhisattva can then speak of the root of the pure seal Samadhi (meditative concentration), abiding in non-abiding. What is the root of abiding in Samadhi? It is because there is no obstacle towards all sentient beings, and because great compassion arises; if one is constantly respected by all sentient beings, the mind is not arrogant, and if one is not respected, the mind is not lowered; because of this, the dharma does not arise, and also
不生慢心，是故乃能隨住諸法，不住癡法，能生法智，普遍皆得。智為先導身業具足，智為先導語業具足，智為先導意業具足，若身、語、意諸所作業，一切皆以智為先導，菩薩即能隨智而轉。云何是菩薩智為先導身業具足？謂若眾生應見色身而可化度及調伏者，菩薩即當現威儀相，令彼眾生心得調伏。菩薩雖復如是現相，然無發悟，亦無分別。若或菩薩身起過失，愛著于身，身起異相，身行屈曲，身有動亂，身生計度。若如是者，而彼菩薩諸有過失集現其前，如斷多羅樹心，而於諸法后不復生。又若菩薩身得清凈，一切勝相莊嚴其身，手足柔軟殊妙可愛，成福生身，諸根無劣身份圓滿。菩薩雖具如是莊嚴之身，然於色相亦不驕恃，身雖嚴好而不生於和合之想。菩薩若見一切眾生種種色相有缺壞者，菩薩爾時不起慢心，為求法故謙下恭敬。所以者何？若自身法性與一切眾生身之法性，皆悉平等依止於智。菩薩于身及身法性，悉了知已，即得法身，不受分假身。何名法身？謂以禪悅而為飲食，非分假食。菩薩為欲順世間故，愍眾生故，示現受彼世間之食，不為身支治瘦劣故。菩薩但於法身，以其法命而為資養，非假世間假食所資。何名法命？謂所資養，不從因緣所造作故，不越聖行。何名聖行？所謂無貪、無瞋、無癡，
【現代漢語翻譯】 現代漢語譯本 不生驕慢之心，因此才能隨順安住于諸法，不執著于愚癡之法，能生起法智，普遍都能獲得。智慧是身業的先導，使身業圓滿；智慧是語業的先導，使語業圓滿；智慧是意業的先導，使意業圓滿。如果身、語、意所作的一切行為，都以智慧為先導，菩薩就能隨順智慧而行。什麼是菩薩以智慧為先導而使身業圓滿呢？就是說，如果眾生應該見到某種色身才能被教化和調伏，菩薩就會示現威儀之相，使那些眾生內心得到調伏。菩薩雖然這樣示現，但內心沒有執著，也沒有分別。如果菩薩的身體出現過失，貪愛自己的身體，身體出現異相，身體行為彎曲，身體有動亂，身體產生計度。如果這樣，那麼菩薩的各種過失就會顯現出來，如同砍斷多羅樹的心，之後不再生起。又如果菩薩的身體得到清凈，一切殊勝的相好莊嚴其身，手足柔軟，非常可愛，成就福德之身，諸根沒有缺陷，身體圓滿。菩薩雖然具有這樣莊嚴的身體，但對於色相也不驕傲自恃，身體雖然美好，也不生起和合之想。菩薩如果見到一切眾生種種色相有缺陷和損壞，菩薩那時不會生起驕慢之心，爲了求法而謙虛恭敬。為什麼呢？因為自身法性和一切眾生身體的法性，都是平等的，都依止於智慧。菩薩對於身體和身體的法性，完全瞭解之後，就得到法身，不受分段假身。什麼是法身呢？就是以禪悅為飲食，而不是分段假食。菩薩爲了順應世間，憐憫眾生，示現接受世間的食物，不是爲了身體的支分變得瘦弱。菩薩只是以法身為資養，以法命為資養，而不是依靠世間的假食來資養。什麼是法命呢？就是所資養的，不是從因緣所造作的，不超越聖行。什麼是聖行呢？就是沒有貪慾、沒有嗔恨、沒有愚癡。
【English Translation】 English version Not generating arrogance, therefore, one can abide in accordance with all dharmas, not dwelling in the dharma of ignorance, able to generate the wisdom of dharma, universally attaining it. Wisdom is the guide for bodily actions, making bodily actions complete; wisdom is the guide for verbal actions, making verbal actions complete; wisdom is the guide for mental actions, making mental actions complete. If all actions of body, speech, and mind are guided by wisdom, the Bodhisattva can act in accordance with wisdom. What is it that the Bodhisattva's bodily actions are complete with wisdom as the guide? It means that if sentient beings should see a certain physical form to be taught and tamed, the Bodhisattva will manifest a dignified appearance, causing those sentient beings' minds to be tamed. Although the Bodhisattva manifests in this way, there is no attachment or discrimination in their mind. If the Bodhisattva's body has faults, becomes attached to the body, the body manifests unusual appearances, the body's actions are crooked, the body is disturbed, and the body generates calculations. If this is the case, then all the Bodhisattva's faults will appear, like cutting the heart of a tala tree, and after that, they will not arise again in relation to all dharmas. Furthermore, if the Bodhisattva's body becomes pure, all excellent marks adorn their body, their hands and feet are soft, exceptionally lovely, achieving a body of merit, all faculties are without deficiency, and the body is complete. Although the Bodhisattva possesses such an adorned body, they are not arrogant or conceited about their physical appearance. Although the body is beautiful, they do not generate the thought of union. If the Bodhisattva sees that all sentient beings' various physical forms have defects and are damaged, the Bodhisattva will not generate arrogance at that time, but will be humble and respectful for the sake of seeking the Dharma. Why is this so? Because the dharma-nature of one's own body and the dharma-nature of all sentient beings' bodies are all equal and rely on wisdom. After the Bodhisattva fully understands the body and the dharma-nature of the body, they attain the Dharma-body, not receiving a segmented, provisional body. What is the Dharma-body? It is taking the joy of meditation as food, not segmented, provisional food. The Bodhisattva, in order to accord with the world and out of compassion for sentient beings, manifests accepting worldly food, not because the body's limbs are becoming thin and weak. The Bodhisattva only nourishes the Dharma-body, using the Dharma-life as nourishment, not relying on worldly, provisional food for nourishment. What is the Dharma-life? It is that which is nourished, not created from causes and conditions, not transgressing the holy conduct. What is holy conduct? It is the absence of greed, the absence of hatred, and the absence of ignorance.
離諸煩惱，隨所施設密護于戒，是名聖行。菩薩由此智為先導身業具足，故獲諸智通，神力成就。以無發悟心，於一切佛剎中普為現身，隨諸佛剎一一眾生，應見菩薩色相光明莊嚴身者，菩薩即住無所發悟無分別中，具足光明莊嚴身相；于其身中放大光明，是光普照無量無數諸佛剎土。一切地獄、惡趣眾生，蒙光照觸悉得快樂。由快樂故樂觸現前，得樂觸故，一切眾生煩惱燒然，皆悉止息，鹹得清涼身心調暢，彼諸眾生得調暢故善作佛事。海意！如是等法，名為菩薩智為先導身業具足。
「複次，海意！何名菩薩智為先導語業具足？謂若菩薩凡出語言，而常遠離語中一切粗惡過失。海意！何名語中粗惡過失？所謂菩薩常當遠離六十四種語之過失。何等六十四？一者、菩薩無粗澀語；二者、無濁亂語；三者、無壞器聲語；四者、無衰弱聲語；五者、無極高聲語；六者、無極下聲語；七者、無猛惡聲語；八者、無堅硬語；九者、無謇吃語；十者、無逼惱語；十一者、無離散語；十二者、無燒然語；十三者、無迷惑語；十四者、無怨恨語；十五者、無密切語；十六者、無染著語；十七者、無呻吟語；十八者、無童稚語；十九者、無震吼聲語；二十者、無熾盛語；二十一者、無掁觸語；二十二者、無不知時語；二十三者
【現代漢語翻譯】 現代漢語譯本 遠離一切煩惱，依照所設定的戒律嚴密守護，這稱為聖行。菩薩以這種智慧為先導，身業圓滿具足，因此獲得各種神通智慧，神力成就。由於沒有生起執著的心，在一切佛土中普遍示現身形，隨著各個佛土中不同的眾生，如果他們應當見到菩薩具有光明莊嚴的色相，菩薩就安住于無所執著、無分別的狀態中，具足光明莊嚴的身相；從自身中放出光明，這光明普遍照耀無量無數的佛土。一切地獄、惡道的眾生，蒙受光明的照耀和觸及，都得到快樂。由於快樂的緣故，樂觸顯現，得到樂觸的緣故，一切眾生煩惱的燃燒都停止，都得到清涼，身心調和舒暢，這些眾生因為得到調和舒暢的緣故，能夠很好地進行佛事。海意（菩薩名）！像這樣的法，稱為菩薩以智慧為先導，身業圓滿具足。 「再者，海意！什麼叫做菩薩以智慧為先導，語業圓滿具足？就是說，如果菩薩凡是說出語言，就常常遠離語言中一切粗惡的過失。海意！什麼叫做語言中的粗惡過失？就是說，菩薩應當常常遠離六十四種語言的過失。是哪六十四種呢？第一，菩薩沒有粗澀的語言；第二，沒有渾濁雜亂的語言；第三，沒有像損壞器皿的聲音一樣的語言；第四，沒有衰弱無力的聲音一樣的語言；第五，沒有極高亢的聲音一樣的語言；第六，沒有極低沉的聲音一樣的語言；第七，沒有猛烈兇惡的聲音一樣的語言；第八，沒有堅硬生硬的語言；第九，沒有口吃結巴的語言；第十，沒有逼迫惱人的語言；第十一，沒有離間分散的語言；第十二，沒有像燃燒一樣的語言；第十三，沒有使人迷惑的語言；第十四，沒有怨恨的語言；第十五，沒有過於親密的語言；第十六，沒有染著執著的語言；第十七，沒有淫穢的語言；第十八，沒有幼稚的語言；第十九，沒有像震吼一樣的聲音；第二十，沒有像熾熱一樣的語言；第二十一，沒有像觸碰一樣的語言；第二十二，沒有不合時宜的語言；第二十三，沒有
【English Translation】 English version Being free from all afflictions, closely guarding the precepts according to what is established, this is called holy conduct. The Bodhisattva, with this wisdom as a guide, fully accomplishes bodily actions, thus attaining all wisdoms and supernatural powers. Without arising any attachment, they universally manifest their bodies in all Buddha-lands. According to each sentient being in each Buddha-land, if they should see a Bodhisattva with a radiant and adorned form, the Bodhisattva dwells in a state of non-attachment and non-discrimination, fully possessing a radiant and adorned form. From their body, they emit light, which universally illuminates countless Buddha-lands. All beings in hells and evil realms, upon being touched by the light, all experience happiness. Because of this happiness, the sensation of joy arises. Because of this sensation of joy, the burning of all beings' afflictions ceases, and they all attain coolness, with their bodies and minds harmonized and comfortable. Because these beings attain harmony and comfort, they are able to perform Buddha-works well. Sea-Intent (a Bodhisattva's name)! Such dharmas are called the Bodhisattva's bodily actions being fully accomplished with wisdom as a guide. Furthermore, Sea-Intent! What is called the Bodhisattva's speech actions being fully accomplished with wisdom as a guide? It means that if a Bodhisattva utters any speech, they always stay away from all coarse and evil faults in speech. Sea-Intent! What are the coarse and evil faults in speech? It means that the Bodhisattva should always stay away from sixty-four faults of speech. What are these sixty-four? First, the Bodhisattva has no rough and harsh speech; second, no turbid and confused speech; third, no speech like the sound of a broken vessel; fourth, no speech like a weak and feeble sound; fifth, no speech like an extremely high-pitched sound; sixth, no speech like an extremely low-pitched sound; seventh, no speech like a fierce and violent sound; eighth, no hard and stiff speech; ninth, no stuttering speech; tenth, no oppressive and annoying speech; eleventh, no divisive and scattering speech; twelfth, no speech like burning fire; thirteenth, no confusing speech; fourteenth, no resentful speech; fifteenth, no overly intimate speech; sixteenth, no attached and clinging speech; seventeenth, no obscene speech; eighteenth, no childish speech; nineteenth, no sound like a roar; twentieth, no speech like intense heat; twenty-first, no speech like a touch; twenty-second, no untimely speech; twenty-third, no
、無貪隨卑語；二十四者、無瞋障礙語；二十五者、無癡狂亂語；二十六者、無驚怖語；二十七者、無慢執語；二十八者、無作破壞語；二十九者、無諂曲語；三十者、無高慢語；三十一者、無離慢卑下語；三十二者、無隨愛覆藏語；三十三者、無非愛訐露語；三十四者、無不實說語；三十五者、無缺失語；三十六者、無虛妄語；三十七者、無斗亂語；三十八者、無兩舌語；三十九者、無惡口語；四十者、無綺語；四十一者、無破朋友語；四十二者、無極利語；四十三者、無極柔軟語；四十四者、無凡俗語；四十五者、無不藏護語；四十六者、無繁多語；四十七者、無瞋害語；四十八者、無斗諍語；四十九者、無賤劣語；五十者、無動亂語；五十一者、無輕浮語；五十二者、無面譏語；五十三者、無戲劇語；五十四者、無歌音語；五十五者、無非法語；五十六者、無離間語；五十七者、無自讚語；五十八者、無毀他語；五十九者、無侮玩語；六十者、無激動語；六十一者、無違背佛、法、僧語；六十二者、無譭謗賢聖語；六十三者、無非理作證語；六十四者、無一切粗惡過失等語。海意！如是六十四種語中過失，菩薩凡所發言皆悉遠離，即得語業清凈。凡所發言皆說無間斷語，說如實語，說正真語，說誠諦分位語，說
隨諦轉語。隨入一切眾生語言，知一切眾生意樂，令諸眾生皆生歡喜，照明一切眾生根性，息諸煩惱。住佛威神，任持正法，所發語言，分明顯了，美妙可愛離諸過失，皆由福行之所成故。不生於貪攝功德語，不生於瞋深無源底，不生於癡十方世界施設語言。非無義利，隨往一切處皆無作相。海意！此為菩薩智為先導語業具足。
「複次，海意！何名菩薩智為先導意業具足？所謂菩薩剎那於一心中，遍入一切眾生心行，皆悉明瞭。住三摩呬多中，現諸威儀事，然亦不起彼三摩地。一切魔眾，悉不能知菩薩心業。遍入一切聲聞、緣覺之心，彼亦不知。而是菩薩，終不生心自害害他，亦不俱害。非心意所表，無少法中而生障礙。於一切法中，起智了知。由彼心意無表了故，即無所了知。不受而受，未具佛法，亦不滅受而為取證。海意！此名菩薩智為先導意業具足。
「海意！如是等法，是為菩薩安住自說凈印三摩地根本。此根本者，謂即菩薩身、語、意業，皆以智為先導。由其三業智先導故，即能獲得自說凈印三摩地法。海意當知！有十種法，此三摩地名為自說。何等為十？一者、初發起行，名為自說深心清凈故；二者、菩薩之行，名為自說六波羅蜜多清凈故；三者、顯示潔白之行，名為自說一切善法清凈故
【現代漢語翻譯】 現代漢語譯本 隨順真諦而轉動語言。隨順進入一切眾生的語言，瞭解一切眾生的心意，使一切眾生都生起歡喜，照亮一切眾生的根器和煩惱。安住于佛的威神力，任持正法，所發出的語言，清晰明瞭，美妙可愛，沒有過失，都是由於福德行為所成就的緣故。不生起貪慾而說攝取功德的語言，不生起嗔恨而說深不可測的語言，不生起愚癡而說遍佈十方世界的語言。所說的話並非沒有意義和利益，無論去到哪裡都沒有造作的痕跡。海意！這就是菩薩以智慧為先導的語業圓滿。 『再者，海意！什麼叫做菩薩以智慧為先導的意業圓滿？』 所謂菩薩在一剎那間，於一個心中，普遍進入一切眾生的心行，都能夠明瞭。安住在三摩地（專注）中，顯現各種威儀，然而也不因此而離開那個三摩地。一切魔眾，都不能知道菩薩的心業。普遍進入一切聲聞、緣覺的心中，他們也不知道。而這位菩薩，始終不生起傷害自己、傷害他人的心，也不同時傷害自己和他人。不是心意所能表達的，在任何法中都不會產生障礙。在一切法中，生起智慧去了解。由於他的心意沒有表達，也就沒有所瞭解的。不執著于接受而接受，沒有完全具備佛法，也不滅除接受而爲了證悟。海意！這就叫做菩薩以智慧為先導的意業圓滿。 『海意！像這樣的法，是菩薩安住于自說凈印三摩地（自我宣說清凈印記的禪定）的根本。這個根本，就是指菩薩的身、語、意三業，都以智慧為先導。由於這三業以智慧為先導，就能獲得自說凈印三摩地法。海意應當知道！有十種法，這個三摩地稱為自說。是哪十種呢？第一，最初發起修行，稱為自說，因為內心深處清凈的緣故；第二，菩薩的修行，稱為自說，因為六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）清凈的緣故；第三，顯示潔白的修行，稱為自說，因為一切善法清凈的緣故。
【English Translation】 English version They speak in accordance with the truth. They enter into the languages of all beings, understand the intentions of all beings, causing all beings to rejoice, illuminating the roots and afflictions of all beings. They abide in the majestic power of the Buddha, upholding the true Dharma. The words they utter are clear and distinct, beautiful and lovely, free from all faults, all due to the merit of their virtuous actions. They do not give rise to greed in speaking words that gather merit, nor do they give rise to anger in speaking words that are deep and unfathomable, nor do they give rise to ignorance in speaking words that are spread throughout the ten directions. Their words are not without meaning or benefit, and wherever they go, there is no trace of contrivance. Sea-Intent! This is the perfection of a Bodhisattva's speech, guided by wisdom. 『Furthermore, Sea-Intent! What is meant by the perfection of a Bodhisattva's mental action, guided by wisdom?』 It means that in a single moment, within one mind, a Bodhisattva universally enters into the mental activities of all beings, understanding them all clearly. They abide in samadhi (concentration), manifesting various dignified behaviors, yet they do not depart from that samadhi. All the hosts of demons cannot know the mental actions of the Bodhisattva. They universally enter into the minds of all Sravakas and Pratyekabuddhas, yet these also do not know. And this Bodhisattva never gives rise to the thought of harming themselves or others, nor do they harm both at the same time. It is not something that can be expressed by the mind, and no obstacle arises in any dharma. In all dharmas, they give rise to wisdom to understand. Because their mind has no expression, there is nothing to understand. They receive without clinging to receiving, not having fully attained the Buddha Dharma, nor do they extinguish receiving in order to attain realization. Sea-Intent! This is called the perfection of a Bodhisattva's mental action, guided by wisdom. 『Sea-Intent! Such dharmas as these are the foundation for a Bodhisattva to abide in the Samadhi of Self-Declaration of Pure Seal (the meditation of self-proclamation of pure seal). This foundation refers to the Bodhisattva's actions of body, speech, and mind, all of which are guided by wisdom. Because these three actions are guided by wisdom, they can attain the Dharma of the Samadhi of Self-Declaration of Pure Seal. Sea-Intent, you should know! There are ten dharmas for which this samadhi is called self-declaration. What are the ten? First, the initial arising of practice is called self-declaration because of the purity of the deep mind; second, the practice of a Bodhisattva is called self-declaration because of the purity of the six paramitas (generosity, morality, patience, diligence, meditation, wisdom); third, the practice of manifesting purity is called self-declaration because of the purity of all good dharmas.
；四者、相好圓滿之行，名為自說無礙福行清凈故；五者、得辯才行，名為自說隨聞法行善令他得清凈故；六者、念定不散亂智，名為自說遠離一切粗重蓋障，現起煩惱清凈故；七者、菩提分法智，名為自說不放逸清凈故；八者、表示奢摩他、毗缽舍那智，名為自說心意識清凈故；九者、十地次第之智，名為自說，一切對治建立法中，超越障礙悉清凈故；十者、大菩提場莊嚴之智，名為自說斷一切不善法，集一切善法清凈故。海意！具是十種法故，此三摩地名為自說。
「海意當知！復有二十種法，此三摩地名為凈印。何等二十？一者、內凈名為凈印，我清凈故；二者、外凈名為凈印，我所清凈故；三者、身凈名為凈印，一切見中悉清凈故；四者、一切法無我清凈，名為凈印，本來清凈故；五者、於一切法平等覺了清凈，名為凈印，一味清凈故；六者、空無相無愿清凈，名為凈印，一切解脫清凈故；七者、虛空清凈，名為凈印，畢竟清凈故；八者、眾生界、法界清凈，名為凈印，離諸所作故；九者、現所見清凈，名為凈印，自智通清凈故；十者、日輪光明清凈，名為凈印，常照曜清凈故；十一者、三世無礙知見清凈，名為凈印，離諸障礙清凈故；十二者、表了門清凈，名為凈印，識智無住清凈故；十三者、無為
【現代漢語翻譯】 現代漢語譯本：第四，相好圓滿的修行，稱為『自說』，是因為福德修行清凈無礙；第五，獲得辯才的修行，稱為『自說』，是因為能隨所聞之法善巧地使他人得到清凈；第六，念定不散亂的智慧，稱為『自說』，是因為能遠離一切粗重的覆蓋和障礙，使煩惱現起時清凈；第七，菩提分法的智慧，稱為『自說』，是因為不放逸而清凈；第八，表示奢摩他（止，samatha）、毗缽舍那（觀，vipasyana）的智慧，稱為『自說』，是因為心意識清凈；第九，十地次第的智慧，稱為『自說』，是因為在一切對治建立的法中，超越障礙而完全清凈；第十，大菩提道場莊嚴的智慧，稱為『自說』，是因為斷除一切不善法，聚集一切善法而清凈。海意！具備這十種法，所以此三摩地稱為『自說』。 海意，應當知道！還有二十種法，此三摩地稱為『凈印』。哪二十種呢？第一，內凈稱為『凈印』，因為我清凈；第二，外凈稱為『凈印』，因為我所清凈；第三，身凈稱為『凈印』，因為在一切見中都清凈；第四，一切法無我清凈，稱為『凈印』，因為本來清凈；第五，對於一切法平等覺了清凈，稱為『凈印』，因為一味清凈；第六，空、無相、無愿清凈，稱為『凈印』，因為一切解脫清凈；第七，虛空清凈，稱為『凈印』，因為畢竟清凈；第八，眾生界、法界清凈，稱為『凈印』，因為遠離一切造作；第九，現所見清凈，稱為『凈印』，因為自智通清凈；第十，日輪光明清凈，稱為『凈印』，因為常照耀清凈；第十一，三世無礙知見清凈，稱為『凈印』，因為遠離一切障礙清凈；第十二，表了門清凈，稱為『凈印』，因為識智無住清凈；第十三，無為
【English Translation】 English version: Fourth, the practice of perfect marks and characteristics is called 'Self-Speaking' because the practice of merit and virtue is pure and unobstructed. Fifth, the practice of obtaining eloquence is called 'Self-Speaking' because one can skillfully enable others to attain purity through the Dharma they have heard. Sixth, the wisdom of mindfulness and concentration without distraction is called 'Self-Speaking' because it can remove all heavy coverings and obstacles, making afflictions pure when they arise. Seventh, the wisdom of the Bodhi-parting Dharma is called 'Self-Speaking' because of purity through non-negligence. Eighth, the wisdom that represents Samatha (calm abiding) and Vipassana (insight) is called 'Self-Speaking' because the mind, consciousness, and intellect are pure. Ninth, the wisdom of the ten stages is called 'Self-Speaking' because in all the Dharma established for counteracting, one transcends obstacles and is completely pure. Tenth, the wisdom of the adornment of the great Bodhi-field is called 'Self-Speaking' because it cuts off all unwholesome Dharmas and gathers all wholesome Dharmas, thus becoming pure. O Haiyi! Because of possessing these ten Dharmas, this Samadhi is called 'Self-Speaking'. O Haiyi, you should know! There are also twenty Dharmas, and this Samadhi is called 'Pure Seal'. What are the twenty? First, inner purity is called 'Pure Seal' because my self is pure. Second, outer purity is called 'Pure Seal' because what belongs to me is pure. Third, bodily purity is called 'Pure Seal' because it is pure in all views. Fourth, the purity of no-self in all Dharmas is called 'Pure Seal' because it is originally pure. Fifth, the purity of equal realization of all Dharmas is called 'Pure Seal' because it is of one flavor of purity. Sixth, the purity of emptiness, signlessness, and wishlessness is called 'Pure Seal' because all liberation is pure. Seventh, the purity of space is called 'Pure Seal' because it is ultimately pure. Eighth, the purity of the realm of sentient beings and the realm of Dharma is called 'Pure Seal' because it is free from all actions. Ninth, the purity of what is seen is called 'Pure Seal' because one's own wisdom is pure. Tenth, the purity of the sun's light is called 'Pure Seal' because it always shines purely. Eleventh, the purity of unobstructed knowledge and vision of the three times is called 'Pure Seal' because it is free from all obstacles. Twelfth, the purity of the gate of expression is called 'Pure Seal' because the consciousness and wisdom are without dwelling. Thirteenth, the unconditioned
清凈，名為凈印，有為自性清凈故；十四者、了知緣生清凈，名為凈印，善觀緣法故；十五者、隨證力無所畏佛法清凈，名為凈印，無能敵實智清凈故；十六者、了知佛法相清凈，名為凈印，先業清凈故；十七者、大慈、大悲清凈，名為凈印，不捨眾生清凈故；十八者、降伏諸魔外道清凈，名為凈印，一切所行清凈故；十九者、破一切煩惱種習清凈，名為凈印，諸法自性清凈故；二十者、於一剎那心中，普盡一切佛法之門，隨知清凈，名為凈印，積集圓滿清凈故。海意！具是二十種法故，此三摩地名為凈印。
「海意當知！菩薩當坐菩提場時，乃能獲得是三摩地。得是三摩地后，當獲八種不共大神通相。何等為八？一者、忽然此三千大千世界，悉變金剛所成之地；二者、一切樹林花果枝葉，皆悉開敷俱向菩提樹，低垂曲折作恭敬相；三者、一切眾生於剎那間，不為一切煩惱之所惱害；四者、一切地獄惡趣眾生，悉見菩薩坐菩提場，見已皆獲快樂具足；五者、一切世界，空中悉現金色光明廣大照曜；六者、大地皆悉震動，然于其中亦無少分眾生而生嬈害；七者、所有十方現住說法教化諸佛世尊，以無畏法施其安慰，作如是言：『汝善男子，最勝最勝，是大導師。』八者、於一剎那心中，一切佛法集現其前。海意！
【現代漢語翻譯】 現代漢語譯本 清凈，名為凈印（指清凈的印記），因為有為法的自性是清凈的；第十四種，了知緣起法是清凈的，名為凈印，因為能善於觀察緣起法；第十五種，隨證得力、無所畏的佛法是清凈的，名為凈印，因為沒有能敵對真實智慧的清凈；第十六種，了知佛法的相是清凈的，名為凈印，因為先前的業是清凈的；第十七種，大慈、大悲是清凈的，名為凈印，因為不捨棄眾生是清凈的；第十八種，降伏一切魔和外道是清凈的，名為凈印，因為一切所行都是清凈的；第十九種，破除一切煩惱的種子和習氣是清凈的，名為凈印，因為諸法的自性是清凈的；第二十種，在一剎那心中，普遍窮盡一切佛法之門，隨之了知是清凈的，名為凈印，因為積聚圓滿是清凈的。海意（菩薩名）！具備這二十種法，所以這個三摩地（禪定）名為凈印。 海意當知！菩薩在菩提場（菩提樹下）入定時，才能獲得這個三摩地。獲得這個三摩地后，將獲得八種不共的大神通相。哪八種呢？第一種，忽然之間，這個三千大千世界，全部變成金剛所構成的地面；第二種，一切樹林的花、果、枝、葉，都全部開放，一起朝向菩提樹，低垂彎曲，作出恭敬的樣子；第三種，一切眾生在一剎那間，不會被一切煩惱所惱害；第四種，一切地獄惡道的眾生，都看到菩薩坐在菩提場，看到后都獲得快樂具足；第五種，一切世界，空中都出現金色光明，廣大照耀；第六種，大地都震動，然而其中也沒有任何眾生受到傷害；第七種，所有十方現在住世說法教化的諸佛世尊，用無畏的法來安慰他，這樣說：『你這位善男子，最殊勝最殊勝，是偉大的導師。』第八種，在一剎那心中，一切佛法都聚集顯現在他面前。海意！
【English Translation】 English version Purity, called the Pure Seal (referring to the seal of purity), because the self-nature of conditioned phenomena is pure; the fourteenth is, knowing that dependent origination is pure, called the Pure Seal, because one can skillfully observe the dependent phenomena; the fifteenth is, the power attained through realization, the fearlessness of the Buddha's Dharma is pure, called the Pure Seal, because there is no purity that can oppose true wisdom; the sixteenth is, knowing that the characteristics of the Buddha's Dharma are pure, called the Pure Seal, because previous karma is pure; the seventeenth is, great loving-kindness and great compassion are pure, called the Pure Seal, because not abandoning sentient beings is pure; the eighteenth is, subduing all demons and heretics is pure, called the Pure Seal, because all actions are pure; the nineteenth is, breaking all seeds and habits of afflictions is pure, called the Pure Seal, because the self-nature of all dharmas is pure; the twentieth is, in one instant of thought, universally exhausting all the doors of the Buddha's Dharma, and knowing it accordingly is pure, called the Pure Seal, because the accumulation of perfection is pure. Haiyi (name of a Bodhisattva)! Because one possesses these twenty dharmas, this samadhi (meditative state) is called the Pure Seal. Haiyi, you should know! When a Bodhisattva sits at the Bodhi field (under the Bodhi tree) in meditation, he can obtain this samadhi. After obtaining this samadhi, he will obtain eight extraordinary great supernatural signs. What are the eight? The first is, suddenly, this three-thousand great thousand world will all transform into a ground made of diamond; the second is, all the flowers, fruits, branches, and leaves of all the forests will all bloom, all facing the Bodhi tree, drooping and bending, making a respectful appearance; the third is, all sentient beings in an instant will not be troubled by any afflictions; the fourth is, all sentient beings in hell and evil realms will see the Bodhisattva sitting at the Bodhi field, and after seeing him, they will all obtain complete happiness; the fifth is, in all the worlds, golden light will appear in the sky, shining brightly and widely; the sixth is, the earth will all shake, yet none of the sentient beings within it will be harmed; the seventh is, all the Buddhas and World Honored Ones who are currently dwelling in the ten directions, teaching and transforming, will comfort him with the fearless Dharma, saying: 'You good man, you are the most excellent, the most excellent, you are the great guide.' The eighth is, in one instant of thought, all the Buddha's Dharma will gather and appear before him. Haiyi!
而是菩薩得彼凈印三摩地已，后獲如是八種不共大神通相，而能出生無量功德之事，一切悉同此三摩地神通威力。」
佛說海意菩薩所問凈印法門經卷第四 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第五
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉 詔譯
爾時，世尊重說頌曰：
「此法善凈復明亮， 本無和合與空等； 無住、無滅、無起生， 是印隨攝於佛印。 住彼根本得總持， 長時修習慈悲行； 若敬若慢世所行， 平等慧中無喜恚。 等智隨住於法性， 不住癡暗及癡法； 雖住智中無得心， 安止等智常清凈。 智常覺了身所作， 以諸智行利世間； 眾生若見清凈身， 皆得離塵勝佛智。 威儀善戒無散亂， 有無分別中隨行； 身諸過失雖無邊， 本來不生無所斷。 彼獲莊嚴妙相身， 手足柔軟福嚴具； 清凈圓滿諸根身， 不恃色相智所作。 若見貧賤苦眾生， 謙下尊敬而不慢； 尊奉知法持戒人， 從彼聞法得聖道。 實知自他身法性， 知諸眾生實性身； 獲得凈勝妙法身， 不受分假身離染。 常受
【現代漢語翻譯】 現代漢語譯本 菩薩獲得這種清凈印三摩地（Samadhi，禪定）之後，便會獲得八種不共的大神通相，從而能夠產生無量的功德之事，這一切都與此三摩地的神通威力相同。
《佛說海意菩薩所問凈印法門經》卷第四 大正藏第13冊 No. 0400 《佛說海意菩薩所問凈印法門經》
《佛說海意菩薩所問凈印法門經》卷第五
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護（Dharmaraksa）等奉詔譯
這時，世尊（釋迦牟尼佛）重說偈頌：
『此法（指凈印法門）善妙清凈又明亮，本來沒有和合，與空性（Sunyata）等同； 無住、無滅、無生起，此印隨順攝入佛印之中。 安住於此根本，獲得總持（Dharani，總攝憶持一切法而不忘失的智慧），長久修習慈悲之行； 對於世間所行的尊敬或輕慢，在平等智慧中沒有喜悅或嗔恨。 以平等智慧隨順安住於法性（Dharmata，諸法實相），不住于愚癡黑暗及愚癡之法； 雖然安住于智慧之中，卻沒有得失之心，安止於平等智慧，常保清凈。 智慧常能覺了身體所作，以諸智慧之行利益世間； 眾生如果見到清凈之身，都能脫離塵垢，獲得殊勝的佛智。 威儀善戒，沒有散亂，在有無分別中隨順而行； 身體的諸種過失雖然無邊，本來不生，也無所斷。 他獲得莊嚴美妙的相好之身，手足柔軟，具足福德莊嚴； 清凈圓滿諸根之身，不執著於色相，乃是智慧所為。 如果見到貧賤困苦的眾生，謙虛恭敬而不傲慢； 尊奉知法持戒之人，從他們那裡聽聞佛法，獲得聖道。 真實了知自己和他人身法的本性，了知一切眾生真實的本性之身； 獲得清凈殊勝的妙法身（Dharmakaya，佛的法性身），不受分段假合之身，遠離染污。 常受……』
【English Translation】 English version Having attained this pure seal Samadhi (meditative absorption), the Bodhisattva then acquires eight extraordinary great supernatural powers, and is able to produce immeasurable meritorious deeds, all of which are the same as the supernatural power of this Samadhi.
The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Ocean Intent, Volume Four Taisho Tripitaka Volume 13, No. 0400, The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Ocean Intent
The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Ocean Intent, Volume Five
Translated by the Tripitaka Master Dharmaraksa (法護), a Shramana (monk) of the Western Heaven, holding the title of Grand Master of the Transmission of Sanskrit, and other officials, by Imperial Decree.
At that time, the World Honored One (Shakyamuni Buddha) spoke again in verse:
'This Dharma (referring to the Pure Seal Dharma Door) is good, pure, and bright, originally without combination, equal to emptiness (Sunyata); Without dwelling, without extinction, without arising, this seal is in accordance with and included in the Buddha's seal. Dwelling in this foundation, one obtains total retention (Dharani, the wisdom of remembering all dharmas without forgetting), and practices compassion for a long time; Regarding the respect or contempt of the world, in equal wisdom there is no joy or hatred. With equal wisdom, one dwells in accordance with the nature of Dharma (Dharmata, the true nature of all things), not dwelling in ignorance and the dharmas of ignorance; Although dwelling in wisdom, there is no mind of gain or loss, abiding in equal wisdom, always remaining pure. Wisdom always perceives what the body does, using the actions of wisdom to benefit the world; If sentient beings see a pure body, they can all be free from defilement and attain the supreme wisdom of the Buddha. Dignified conduct and good precepts, without distraction, one acts in accordance with the distinction between existence and non-existence; Although the faults of the body are boundless, they are originally unborn and there is nothing to be cut off. He obtains a body adorned with beautiful marks, with soft hands and feet, and endowed with the adornments of merit; A body with pure and complete faculties, not attached to form, is the work of wisdom. If one sees poor and suffering beings, one is humble and respectful, not arrogant; One reveres those who know the Dharma and uphold the precepts, and from them, one hears the Dharma and attains the holy path. One truly knows the nature of one's own body and the bodies of others, knowing the true nature of the bodies of all sentient beings; One obtains the pure and supreme Dharma body (Dharmakaya, the Dharma nature body of the Buddha), not subject to the divided and composite body, and free from defilement. Always receiving...'
定中禪悅食， 不以假食益威光； 順世受食非力資， 法命滋養成甘露。 常獲聖行善寂靜， 解脫貪、瞋、癡染聚； 密護戒學無順違， 寧捨己身不造罪。 神力能往俱胝剎， 隨應現身而說法； 世間瞻睹妙相身， 彼皆獲得身高勝。 身放光明妙清凈， 廣照無邊諸剎土； 光照福勝軟觸生， 眾生悉除煩惱害。 地獄眾生常受苦， 蒙光照觸得快樂； 身意調暢酸楚停， 由斯得離地獄苦。 如是及余諸身業， 隨智無邊善殊妙； 能開佛事調伏門， 菩薩身業此清凈。 語言妙音凈悅意， 天、人世間聞皆喜； 凡所說法果不虛， 此法能成甘露滅。 語言隨墮語過失， 清凈福智善能斷； 眾生語業及音聲， 普令同等皆歡喜。 相續平等真實說， 言無濁亂皆如實； 凡所說言誠實行， 智隨諦轉善清凈。 語言甘美貪止息， 攝功德語瞋解脫； 甚深無底斷除癡， 于千剎中作善利。 此所說言無分別， 不假勤力隨解脫； 應眾生根歡喜生， 此智所作語清凈。 善修意業常無障， 一剎那心世悉知； 不起滅定現威儀， 魔不能知菩薩意。 聲聞、緣覺不能測， 菩薩甚深心意道；
【現代漢語翻譯】 現代漢語譯本 以禪定中的喜悅為食，不依靠虛假的食物來增益威光； 順應世俗接受食物並非爲了增強力量，而是以佛法為生命，滋養如同甘露般； 常常獲得聖潔的行為和善的寂靜，解脫貪婪、嗔恨、愚癡的污染； 嚴密守護戒律，不違背也不順從，寧願捨棄自己的身體也不造罪； 以神通力能夠前往無數的佛剎（剎：佛教用語，指佛所教化的世界），隨應眾生的根器而顯現身形說法； 世間眾生瞻仰菩薩美妙的相好之身，他們都因此獲得身形的高勝； 身體放出光明，美妙而清凈，廣泛照耀無邊無際的各個佛剎； 光明照耀，福德殊勝，產生柔軟的觸感，眾生都因此消除煩惱的侵害； 地獄的眾生常常遭受痛苦，蒙受光明照耀和觸碰，得到快樂； 身心調和暢快，酸楚的痛苦停止，因此得以脫離地獄的苦難； 像這樣以及其餘的種種身業，都隨著智慧的無邊而善妙殊勝； 能夠開啟佛陀事業的調伏之門，菩薩的身業就是如此清凈； 語言美妙動聽，清凈而令人愉悅，天界和人間眾生聽聞都感到歡喜； 凡是所說的法都不會虛妄，這種法能夠成就甘露般的寂滅； 語言隨著墮落的語病，清凈的福德和智慧能夠善巧地斷除； 眾生的語言行為和音聲，普遍地令他們都同樣感到歡喜； 相續平等地真實宣說，言語沒有渾濁和混亂，都如實不虛； 凡是所說的話都誠實地實行，智慧隨著真理運轉，善巧而清凈； 語言甘美，貪慾止息，攝取功德的語言，嗔恨得以解脫； 甚深而無底的智慧，斷除愚癡，在千個佛剎中都能利益眾生； 這些所說的話沒有分別，不假借勤勞努力，隨著解脫而自然流露； 應和眾生的根器而生起歡喜，這種智慧所產生的語言是清凈的； 善於修習意業，常常沒有障礙，一剎那的心念，世間都能知曉； 不生起滅盡定，而顯現威儀，魔王也不能知曉菩薩的心意； 聲聞（聲聞：佛教修行者的一種，通過聽聞佛法而修行）和緣覺（緣覺：佛教修行者的一種，通過觀察因緣而修行）也不能測度，菩薩的心意之道是如此深奧。
【English Translation】 English version Taking the joy of meditative absorption as food, not using false food to enhance majestic light; Accepting food in accordance with the world is not for gaining strength, but taking Dharma as life, nourishing like sweet dew; Always attaining holy conduct and virtuous tranquility, liberating from the defilements of greed, hatred, and delusion; Closely guarding the precepts, neither opposing nor complying, rather sacrificing one's own body than committing sins; With supernatural power, able to go to countless Buddha-lands (Kṣetra: a Buddha's field of influence), manifesting bodies and teaching according to beings' capacities; When worldly beings behold the Bodhisattva's beautiful form, they all attain superior stature; The body emits light, wondrous and pure, widely illuminating boundless Buddha-lands; The light shines, merit is supreme, producing a soft touch, all beings are thus freed from the harm of afflictions; Beings in hell, constantly suffering, receive the light's illumination and touch, gaining happiness; Body and mind are harmonized and comfortable, the pain of bitterness ceases, thus they are liberated from the suffering of hell; Such as these and other bodily actions, all follow the boundless wisdom and are wonderfully excellent; Able to open the door of taming for the Buddha's work, the Bodhisattva's bodily actions are thus pure; Speech is wondrous and pleasing, pure and delightful, heavenly and human beings all rejoice upon hearing; All that is spoken is not in vain, this Dharma can achieve the extinction like sweet dew; Speech follows the faults of fallen language, pure merit and wisdom can skillfully cut them off; The speech and sounds of beings, universally cause them all to equally rejoice; Continuously and equally speaking truthfully, words are without turbidity and confusion, all are as they are in reality; All that is spoken is practiced sincerely, wisdom follows the truth, skillful and pure; Speech is sweet, greed ceases, speech that gathers merit, hatred is liberated; Profound and bottomless wisdom, cuts off delusion, in a thousand Buddha-lands, it can benefit beings; These words spoken are without discrimination, not relying on diligent effort, they flow naturally with liberation; Responding to beings' capacities, joy arises, the speech produced by this wisdom is pure; Skilled in cultivating mental actions, always without obstruction, a single moment of thought, the world can know; Without entering cessation, manifesting dignified conduct, Mara cannot know the Bodhisattva's mind; Śrāvakas (Śrāvaka: a Buddhist practitioner who follows the teachings of the Buddha) and Pratyekabuddhas (Pratyekabuddha: a Buddhist practitioner who attains enlightenment on their own) cannot fathom, the Bodhisattva's path of mind is so profound.
不生自他損害心， 無高、無礙智平等。 菩薩隨世善覺知， 無受、無思無伺察； 不入滅定證樂門， 無邊辯才總持具。 聞法所行智常住， 念、定無亂住等引； 清凈諸障煩惱除， 極微瑕穢悉不見。 菩提分法無邊量， 悉能普攝離放逸； 智常隨住止觀中， 十地次第今成證。 乃至道樹成智果， 若具十種法清凈； 菩薩得定名自說， 現修諸行凈圓滿。 一切善道凈勝上， 隨諸地位凈諸度； 一切善法超勝高， 相好殊妙圓福果。 坐菩提場善畢竟， 染法勝怨悉能斷； 積諸善法等須彌， 不思議光凈成就。 得是三摩地獲福， 具二十法名凈印； 如日光明照世間， 證大菩提佛勝智。 菩薩當坐道樹已， 得八不共神通相； 能于百佛剎土中， 廣作利樂世間事。 諸佛皆來施無畏， 贊言勇猛汝最勝； 悉能已伏諸魔軍， 證佛菩提勝無上。 獲此身心勝功德， 決定能成此佛印； 此功德門若欲修， 當於菩提心堅勇。」
爾時，世尊復告海意菩薩摩訶薩言：「海意！以是緣故，若諸菩薩欲得如是自說凈印三摩地法門，及自說無垢慧者，當住二種之心：一者、無濁亂心；二者、無滓穢
【現代漢語翻譯】 現代漢語譯本 不生起傷害自己或他人的心，擁有無高下、無障礙的平等智慧。 菩薩能隨順世間善巧地覺知，沒有感受、沒有思慮、沒有分別觀察。 不進入滅盡定以求證安樂之門，具備無邊的辯才和總持能力。 聽聞佛法所獲得的智慧常住不退，念、定等持不散亂，安住于等引狀態。 清凈一切障礙和煩惱，極其微小的瑕疵也完全不見。 菩提分法無邊無量，能夠普遍攝受，遠離放逸。 智慧常隨止觀而住，次第證成十地。 乃至在菩提樹下成就智慧之果，如果具足十種清凈之法。 菩薩所獲得的禪定，名為『自說』，展現修行，清凈圓滿。 一切善道清凈殊勝，隨著所處的地位，清凈各種波羅蜜（paramita，意為「到彼岸」）。 一切善法超勝高妙，相好莊嚴，圓滿福德之果。 在菩提道場善行究竟，能斷除一切染污之法和怨敵。 積累的善法如同須彌山（Sumeru，佛教中的聖山）一樣高大，不可思議的光明清凈成就。 獲得這種三摩地（samadhi，意為「禪定」）的福德，具足二十種法，名為『凈印』。 如同日光照耀世間，證得大菩提（bodhi，意為「覺悟」）佛的殊勝智慧。 菩薩當坐在菩提樹下時，獲得八種不共的神通之相。 能在百佛剎土中，廣作利益安樂世間之事。 諸佛都來施予無畏，讚歎說：『你勇猛精進，最為殊勝！』 完全降伏了一切魔軍，證得佛的菩提，殊勝無上。 獲得這種身心殊勝的功德，決定能夠成就佛的印記。 如果想要修習這種功德之門，應當對菩提心堅固勇猛。」 這時，世尊又告訴海意菩薩摩訶薩（Mahasattva，意為「大菩薩」）說：『海意！因為這個緣故，如果諸位菩薩想要獲得像這樣『自說凈印三摩地』的法門，以及『自說無垢慧』，應當安住于兩種心：第一，沒有渾濁散亂的心；第二，沒有污垢雜穢的心。』
【English Translation】 English version Not generating a mind that harms oneself or others, possessing equal wisdom that is neither high nor obstructed. Bodhisattvas skillfully perceive the world, without feeling, without thought, without discrimination. Not entering cessation samadhi (nirodha-samapatti) to seek the gate of bliss, possessing boundless eloquence and total retention. The wisdom gained from hearing the Dharma (Buddhist teachings) remains constant, with mindfulness and concentration undisturbed, abiding in a state of equanimity. Purifying all obstacles and afflictions, even the slightest blemishes are completely unseen. The factors of enlightenment (bodhipaksa) are boundless, able to universally encompass, and are free from negligence. Wisdom constantly abides in calm and insight, sequentially realizing the ten bhumis (stages of a bodhisattva's path). Until the fruit of wisdom is attained under the Bodhi tree, if one possesses ten kinds of pure dharmas. The samadhi (meditative absorption) attained by a Bodhisattva is called 'self-declaration,' manifesting practice, pure and complete. All virtuous paths are pure and supreme, purifying the various paramitas (perfections) according to the stages. All virtuous dharmas are transcendent and sublime, with excellent marks and signs, and the complete fruit of merit. Good deeds are ultimately accomplished in the Bodhi field, able to cut off all defiled dharmas and enemies. Accumulated virtuous dharmas are as vast as Mount Sumeru, with inconceivable light and pure accomplishment. Attaining the merit of this samadhi, possessing twenty dharmas, it is called 'pure seal'. Like the sunlight illuminating the world, realizing the great Bodhi (enlightenment) of the Buddha's supreme wisdom. When a Bodhisattva sits under the Bodhi tree, they attain eight uncommon signs of supernatural powers. They can widely benefit and bring happiness to the world in hundreds of Buddha-lands. All Buddhas come to bestow fearlessness, praising, 'You are courageous and the most supreme!' Completely subduing all the armies of Mara (demon), realizing the Buddha's Bodhi, supreme and unsurpassed. Attaining these supreme merits of body and mind, one is certain to achieve the seal of the Buddha. If one wishes to cultivate this gate of merit, one should be firm and courageous in the Bodhi mind.」 At that time, the World Honored One again told Bodhisattva Mahasattva (Great Being) Haiyi, 'Haiyi! Because of this reason, if all Bodhisattvas wish to attain such a Dharma gate of 'self-declaration pure seal samadhi,' and 'self-declaration immaculate wisdom,' they should abide in two kinds of minds: first, a mind without turbidity and confusion; second, a mind without impurities and defilements.'
心。無濁亂心者，謂心自性清凈明亮，而不容受客塵煩惱；法性常住本自光明，一切作意無所積集，無塵故離貪，無分別故離瞋，無我故離癡；清凈遍凈，畢竟無垢。自在光明如所解脫，一切法亦然；隨住真如平等故，如所解脫，一切法亦然；隨住法界平等故，如所解脫，一切法亦然；隨住實際平等故，如所解脫，一切法亦然；隨住空平等，隨住無相、無愿、無造、無作、無生、無起諸平等故，如所解脫，有為法亦然；隨住無為法平等故，即此隨住平等之法，無集、無散，非智所知，此說名為無濁亂心。即以此法為他眾生，及余補特伽羅，顯明開示。于自他法不起動亂之想，此即是為無滓穢心。海意！具是無濁亂心、無滓穢心者，即能獲得自說凈印三摩地門。」
爾時，海意菩薩白佛言：「世尊！此三摩地而極甚深。」
佛言：「不得涯底故。」
海意又言：「世尊！此三摩地而極難見。」
佛言：「離二法故。」
又言：「世尊！此三摩地極難覺了。」
佛言：「無我、我所故。」
又言：「世尊！此三摩地而極難知。」
佛言：「識、智二法平等知故。」
又言：「世尊！此三摩地而無濁亂。」
佛言：「得無礙解脫故。」
又言：「世尊
【現代漢語翻譯】 現代漢語譯本：
『心無濁亂』是指心性本身清凈明亮，不容納外來的塵埃煩惱；法性（Dharmata）常住，本來就光明，一切的造作都沒有積聚，沒有塵埃所以遠離貪慾，沒有分別所以遠離嗔恨，沒有我所以遠離愚癡；清凈而遍及一切，最終沒有污垢。自在光明如同解脫一樣，一切法也是如此；隨順安住于真如（Tathata）的平等性，如同解脫一樣，一切法也是如此；隨順安住於法界（Dharmadhatu）的平等性，如同解脫一樣，一切法也是如此；隨順安住于實際（Bhūtakoti）的平等性，如同解脫一樣，一切法也是如此；隨順安住于空（Śūnyatā）的平等性，隨順安住于無相（Animitta）、無愿（Apranihita）、無造作（Asamskrta）、無作（Akrta）、無生（Anutpāda）、無起（Abhava）等諸平等性，如同解脫一樣，有為法（Samskrta dharma）也是如此；隨順安住于無為法（Asamskrta dharma）的平等性，即此隨順安住的平等之法，沒有聚集，沒有散失，不是智慧所能了知的，這被稱為『無濁亂心』。就用此法為其他眾生以及其他補特伽羅（Pudgala，指個體）顯明開示。對於自己和他人的法不起動亂的想法，這就是『無滓穢心』。海意（Samudramati）！具備『無濁亂心』、『無滓穢心』的人，就能獲得自說凈印三摩地門（Samādhi-mukha）。』 當時，海意菩薩（Samudramati Bodhisattva）對佛說：『世尊！這個三摩地（Samadhi）極其深奧。』 佛說：『因為它沒有邊際和底線。』 海意又說：『世尊！這個三摩地極其難以見到。』 佛說：『因為它遠離了二法（指能取和所取）。』 又說：『世尊！這個三摩地極其難以覺察。』 佛說：『因為它沒有我（Atman）和我所（Atmiya）。』 又說：『世尊！這個三摩地極其難以知曉。』 佛說：『因為識（Vijñāna）和智（Jñāna）二法平等地被認知。』 又說：『世尊！這個三摩地沒有濁亂。』 佛說：『因為它獲得了無礙的解脫。』 又說：『世尊！』
【English Translation】 English version:
'A mind without turbidity and confusion' means that the nature of the mind is pure and bright, not accommodating external dust and afflictions; the Dharmata (the nature of reality) is permanent and inherently luminous, all intentional actions are without accumulation, without dust, therefore free from greed, without discrimination, therefore free from hatred, without self, therefore free from ignorance; pure and all-pervading, ultimately without defilement. The freedom and luminosity are like liberation, and all dharmas (phenomena) are the same; abiding in the equality of Tathata (suchness), like liberation, all dharmas are the same; abiding in the equality of Dharmadhatu (the realm of dharma), like liberation, all dharmas are the same; abiding in the equality of Bhūtakoti (the limit of reality), like liberation, all dharmas are the same; abiding in the equality of Śūnyatā (emptiness), abiding in the equality of Animitta (signlessness), Apranihita (wishlessness), Asamskrta (unconditioned), Akrta (unmade), Anutpāda (non-arising), Abhava (non-existence), etc., like liberation, Samskrta dharma (conditioned phenomena) are the same; abiding in the equality of Asamskrta dharma (unconditioned phenomena), this very dharma of abiding in equality, without gathering, without scattering, not knowable by wisdom, this is called 'a mind without turbidity and confusion'. Use this dharma to clearly reveal and explain to other sentient beings and other Pudgalas (individuals). Not having the thought of disturbance regarding one's own dharma and the dharma of others, this is 'a mind without impurities'. Samudramati (Ocean of Wisdom)! One who possesses 'a mind without turbidity and confusion' and 'a mind without impurities' can attain the Samādhi-mukha (gate of samadhi) of the self-proclaimed pure seal.' At that time, Samudramati Bodhisattva said to the Buddha, 'World Honored One! This samadhi is extremely profound.' The Buddha said, 'Because it has no edge or bottom.' Samudramati said again, 'World Honored One! This samadhi is extremely difficult to see.' The Buddha said, 'Because it is apart from the two dharmas (the grasper and the grasped).' He said again, 'World Honored One! This samadhi is extremely difficult to perceive.' The Buddha said, 'Because it is without Atman (self) and Atmiya (what belongs to self).' He said again, 'World Honored One! This samadhi is extremely difficult to know.' The Buddha said, 'Because Vijñāna (consciousness) and Jñāna (wisdom) are known equally.' He said again, 'World Honored One! This samadhi is without turbidity and confusion.' The Buddha said, 'Because it has attained unobstructed liberation.' He said again, 'World Honored One!'
！此三摩地而極微妙。」
佛言：「離諸譬喻故。」
又言：「世尊！此三摩地而極精實。」
佛言：「得金剛喻智故。」
又言：「世尊！此三摩地而不破壞。」
佛言：「先後不破故。」
又言：「世尊！此三摩地悉無所著。」
佛言：「一切有著隨超越故。」
又言：「世尊！此三摩地得大光明。」
佛言：「離諸癡瞑故。」
又言：「世尊！此三摩地而極清凈。」
佛言：「畢竟無染故。」
又言：「世尊！此三摩地本性無垢。」
佛言：「離貪塵故。」
又言：「世尊！此三摩地而無所行。」
佛言：「三界無行故。」
又言：「世尊！此三摩地而無戲論。」
佛言：「超越戲論故。」
又言：「世尊！此三摩地無動。」
佛言：「畢竟寂靜故。」
又言：「世尊！此三摩地隨入一切處。」
佛言：「與虛空等故。」
爾時，海意菩薩復白佛言：「世尊！若如是者，何能發起勝行？云何當獲自說凈印三摩地門？」
佛言：「海意！譬如有人慾與虛空而共戰敵，時彼虛空乃被甲冑。菩薩亦復如是，欲得自說凈印三摩地者，應當被于諸法平等甲冑莊嚴。何以
【現代漢語翻譯】 現代漢語譯本：『這個三摩地（Samadhi，禪定）極其微妙。』 佛說：『因為它超越了一切比喻。』 又說：『世尊！這個三摩地極其精純真實。』 佛說：『因為它獲得了金剛般堅固的智慧。』 又說：『世尊！這個三摩地不會被破壞。』 佛說：『因為它前後相續，不會斷裂。』 又說：『世尊！這個三摩地沒有任何執著。』 佛說：『因為它超越了一切執著。』 又說：『世尊！這個三摩地能發出巨大的光明。』 佛說：『因為它遠離了一切愚癡和黑暗。』 又說：『世尊！這個三摩地極其清凈。』 佛說：『因為它畢竟沒有被任何事物污染。』 又說：『世尊！這個三摩地本性無垢。』 佛說：『因為它遠離了貪慾的塵垢。』 又說：『世尊！這個三摩地沒有任何行為。』 佛說：『因為它在三界（欲界、色界、無色界）中無所作為。』 又說：『世尊！這個三摩地沒有虛妄的言論。』 佛說：『因為它超越了虛妄的言論。』 又說：『世尊！這個三摩地不會動搖。』 佛說：『因為它畢竟是寂靜的。』 又說：『世尊！這個三摩地能隨順進入一切處。』 佛說：『因為它與虛空一樣廣大。』 這時，海意菩薩（Haiyi Bodhisattva）又對佛說：『世尊！如果像您所說的那樣，那麼如何才能發起殊勝的修行？如何才能獲得自說凈印三摩地之門？』 佛說：『海意！譬如有人想要與虛空作戰，那時虛空會穿上鎧甲嗎？菩薩也是如此，想要獲得自說凈印三摩地，應當以諸法平等的鎧甲來莊嚴自己。為什麼呢？』
【English Translation】 English version: 『This Samadhi (meditative absorption) is extremely subtle.』 The Buddha said, 『Because it transcends all metaphors.』 Again, it was said, 『World Honored One! This Samadhi is extremely pure and real.』 The Buddha said, 『Because it has attained wisdom like a diamond.』 Again, it was said, 『World Honored One! This Samadhi cannot be destroyed.』 The Buddha said, 『Because it is continuous, without beginning or end.』 Again, it was said, 『World Honored One! This Samadhi has no attachments.』 The Buddha said, 『Because it transcends all attachments.』 Again, it was said, 『World Honored One! This Samadhi obtains great light.』 The Buddha said, 『Because it is free from all ignorance and darkness.』 Again, it was said, 『World Honored One! This Samadhi is extremely pure.』 The Buddha said, 『Because it is ultimately free from any defilement.』 Again, it was said, 『World Honored One! This Samadhi is inherently without blemish.』 The Buddha said, 『Because it is free from the dust of greed.』 Again, it was said, 『World Honored One! This Samadhi has no actions.』 The Buddha said, 『Because it is without action in the three realms (desire realm, form realm, formless realm).』 Again, it was said, 『World Honored One! This Samadhi has no idle talk.』 The Buddha said, 『Because it transcends idle talk.』 Again, it was said, 『World Honored One! This Samadhi is unmoving.』 The Buddha said, 『Because it is ultimately tranquil.』 Again, it was said, 『World Honored One! This Samadhi can enter everywhere.』 The Buddha said, 『Because it is as vast as space.』 At that time, Haiyi Bodhisattva (Ocean-Intent Bodhisattva) again said to the Buddha, 『World Honored One! If it is as you say, then how can one initiate superior practice? How can one obtain the gate of the Self-Speaking Pure Seal Samadhi?』 The Buddha said, 『Haiyi! For example, if someone wanted to fight against space, would space then put on armor? Bodhisattvas are also like this; if they want to obtain the Self-Speaking Pure Seal Samadhi, they should adorn themselves with the armor of the equality of all dharmas. Why is that?』
故？海意！隨有所滅即有所起。又復，海意！識種子是有為，無表種子是無為，此三摩地非眼識所知，非耳、鼻、舌、身、意識所知，此三摩地不可表了，應知無知亦非無知，此三摩地無表了相，於一切法平等覺了故，此名三藐三佛陀。又復，海意！我不見有法是染相故，成等正覺；亦不見有法是凈相故，成等正覺。若有相是染，即彼相是凈，所謂自性清凈相故。若彼自性清凈相者，即是無相。若其無相即無行相，若無行相，即無少法而可表了，由無表故即一切法無所了知。若法無能表及無所表故，是中即無文字集現。若無文字可集現者，即所說如。此復何名即所說如？謂后如於前，中亦復然，此即是名一切諸法三世皆空。復何名空？所謂無作，即此無作，亦復無作，亦非無作，是故此說名之為空。所言無作，義復云何？無作者，謂無現前諸行造作，以無少法可造作故，是故此說名為無作。復何名為無現前行？謂無身現前行、語現前行、心現前行故，此說名無現前行。若無現前行，彼即無為；若其無為，即無生無滅，亦無處所，即此無生、無滅、無處所法，亦復無處。何名無處？所謂現前諸行無處，是故此說名為無處。所以者何？所謂識不住色中，不住受、想、行中。若識無所住即是正智，而彼正智即智無領納。若智
【現代漢語翻譯】 現代漢語譯本：所以呢，海意！隨著有所滅，就有所生起。又，海意！識的種子是有為法，無表（不可見）的種子是無為法。這種三摩地（禪定）不是眼識所能知曉的，也不是耳、鼻、舌、身、意識所能知曉的。這種三摩地是不可表達的，應當知道無知也不是無知。這種三摩地沒有可表達的相狀，因為它對一切法都平等覺悟，所以這被稱為三藐三佛陀（正等覺者）。又，海意！我沒有見到有法是因為染污的相狀而成就正等覺的；也沒有見到有法是因為清凈的相狀而成就正等覺的。如果相狀是染污的，那麼那個相狀就是清凈的，因為它的自性是清凈的。如果它的自性是清凈的，那就是無相的。如果無相，那就是無行相。如果無行相，那就沒有少許法可以表達。由於沒有表達，所以對一切法都無所了知。如果法沒有能表達的和所表達的，那麼其中就沒有文字的集現。如果沒有文字可以集現，那就是所說的如。這又叫什麼所說的如呢？就是后如於前，中間也是這樣，這就是一切諸法三世皆空。又叫什麼空呢？就是無作，而這個無作，也是無作，也不是無作，所以這被稱為空。所說的無作，意義又是什麼呢？無作者，就是沒有現前諸行的造作，因為沒有少許法可以造作，所以這被稱為無作。又叫什麼無現前行呢？就是沒有身現前行、語現前行、心現前行，所以這被稱為無現前行。如果沒有現前行，那就是無為；如果無為，那就是無生無滅，也沒有處所。而這個無生、無滅、無處所的法，也沒有處所。什麼叫無處所呢？就是現前諸行沒有處所，所以這被稱為無處所。為什麼呢？因為識不住在色中，不住在受、想、行中。如果識無所住，那就是正智，而那個正智就是智無領納。如果智 現代漢語譯本：無領納
【English Translation】 English version: Therefore, Haiyi! With the cessation of something, there arises something else. Furthermore, Haiyi! The seed of consciousness is conditioned, while the unmanifest seed is unconditioned. This samadhi (meditative absorption) is not known by eye-consciousness, nor by ear, nose, tongue, body, or mind-consciousness. This samadhi is inexpressible; one should know that non-knowing is also not non-knowing. This samadhi has no expressible characteristics, because it is equally awakened to all dharmas (phenomena), therefore it is called Samyak-sambuddha (Perfectly Enlightened One). Moreover, Haiyi! I have not seen any dharma that attains perfect enlightenment because of a defiled characteristic; nor have I seen any dharma that attains perfect enlightenment because of a pure characteristic. If a characteristic is defiled, then that characteristic is pure, because its nature is pure. If its nature is pure, then it is without characteristics. If it is without characteristics, then it is without activity. If it is without activity, then there is no dharma that can be expressed. Because there is no expression, there is no knowing of all dharmas. If a dharma has neither expresser nor expressed, then there is no manifestation of words. If there are no words that can manifest, then that is what is called 'suchness'. What is this 'suchness' called? It is that the later is like the former, and the middle is also like that; this is what is called all dharmas being empty in the three times. What is called emptiness? It is non-doing, and this non-doing is also non-doing, and also not non-doing, therefore it is called emptiness. What is the meaning of non-doing? Non-doer means there is no creation of present actions, because there is no dharma that can be created, therefore it is called non-doing. What is called no present action? It means there is no present action of body, speech, or mind, therefore it is called no present action. If there is no present action, then it is unconditioned; if it is unconditioned, then there is no birth and no death, and no place. And this dharma of no birth, no death, and no place, also has no place. What is called no place? It means that present actions have no place, therefore it is called no place. Why is this so? Because consciousness does not abide in form, nor in feeling, perception, or volition. If consciousness has no abode, then that is right wisdom, and that right wisdom is wisdom without apprehension. If wisdom English version: has no apprehension.
無領納即無增上意樂，若無增上意樂即無諍論，若無諍論即無動亂，若無動亂即無逼惱，若無逼惱即無燒然，若無燒然即得止息，若得止息即住遍寂，若住遍寂即住近寂，若住近寂，此即名為得大寂默，是故前言智無領納，是佛所說。
「海意！此法甚深難見難解，若有得聞如是之法生信解者，是人所有一切顛倒、煩惱、執著、纏縛等法，悉得解脫，即能任持過去、未來、現在諸佛世尊法藏；為大導師，開示一切眾生無量正道。為大醫王，善療眾生一切無相煩惱之病。是為能以廣大供養普供如來，不久當得自說凈印三摩地門。所作決定，於此大乘法中能善積集。為大法船，而能濟渡無量眾生出生死海。為大正士降伏諸魔，永不復隨魔境中語。」
爾時，海意菩薩白佛言：「世尊！菩薩云何而能降伏一切魔怨？」
佛言：「海意！若菩薩以無所為心，能於一切普攝受者，而彼菩薩即能降伏一切魔怨。又若菩薩以無所為心，于彼一切所緣相中能發起者，而彼菩薩即能降伏一切魔怨。海意當知！魔有四種。何等為四？一者、蘊魔；二者、煩惱魔；三者、死魔；四者、天魔。若或伺察幻法即能降蘊魔；安住空法能降煩惱魔；伺察無生、無起之法能降死魔；俱時依止一切意法趣向滅道能降天魔。又復，知苦能
【現代漢語翻譯】 現代漢語譯本：沒有領納（接受）就沒有增上的意樂（強烈的願望），如果沒有增上的意樂就沒有諍論（爭吵），如果沒有諍論就沒有動亂，如果沒有動亂就沒有逼惱（壓迫和煩惱），如果沒有逼惱就沒有燒然（內心的焦躁），如果沒有燒然就得到止息（平靜），如果得到止息就安住于遍寂（普遍的寂靜），如果安住于遍寂就安住于近寂（接近寂靜），如果安住于近寂，這就叫做得到大寂默（完全的寂靜）。所以前面所說智無領納，是佛所說的。 海意（菩薩名）！這個法非常深奧，難以見到，難以理解。如果有人聽聞這樣的法而生起信心和理解，這個人所有的一切顛倒、煩惱、執著、纏縛等法，都能夠得到解脫，就能承擔過去、未來、現在諸佛世尊的法藏；成為偉大的導師，為一切眾生開示無量的正道。成為偉大的醫王，善於治療眾生一切無相煩惱的疾病。這就是能夠以廣大的供養普遍供養如來，不久將能自己宣說凈印三摩地門（清凈印記的禪定之門）。所作的決定，在這個大乘佛法中能夠很好地積累。成為大法船，能夠救度無量眾生脫離生死苦海。成為偉大的正士，降伏諸魔，永遠不再隨順魔境中的言語。 這時，海意菩薩對佛說：『世尊！菩薩如何才能降伏一切魔怨？』 佛說：『海意！如果菩薩以無所為的心，能夠對一切普遍攝受，那麼這位菩薩就能降伏一切魔怨。又如果菩薩以無所為的心，對於一切所緣的境界能夠發起（智慧），那麼這位菩薩就能降伏一切魔怨。海意，你要知道！魔有四種。是哪四種呢？第一種是蘊魔（五蘊帶來的魔障）；第二種是煩惱魔（煩惱帶來的魔障）；第三種是死魔（死亡帶來的魔障）；第四種是天魔（天界魔王帶來的魔障）。如果觀察幻法就能降伏蘊魔；安住于空法就能降伏煩惱魔；觀察無生、無起的法就能降伏死魔；同時依止一切意法趨向滅道就能降伏天魔。此外，知道苦就能
【English Translation】 English version: Without acceptance, there is no heightened aspiration; if there is no heightened aspiration, there is no contention; if there is no contention, there is no disturbance; if there is no disturbance, there is no oppression; if there is no oppression, there is no burning; if there is no burning, there is attainment of cessation; if there is attainment of cessation, there is dwelling in universal tranquility; if there is dwelling in universal tranquility, there is dwelling in near tranquility; if there is dwelling in near tranquility, this is called attaining great silence. Therefore, the previous statement that wisdom is without acceptance is what the Buddha has said. Ocean-Intent (a Bodhisattva's name)! This Dharma is very profound, difficult to see, and difficult to understand. If there are those who, upon hearing such a Dharma, generate faith and understanding, all their inversions, afflictions, attachments, and entanglements will be liberated. They will be able to uphold the Dharma treasury of the Buddhas, World Honored Ones, of the past, future, and present; they will become great guides, revealing the immeasurable right path to all sentient beings. They will become great physicians, skillfully healing the diseases of all formless afflictions of sentient beings. This is how one can make vast offerings to the Tathagata. Soon, they will be able to proclaim the Samadhi gate of the Pure Seal (the meditative state of the pure seal) themselves. The decisions they make will be well accumulated within this Mahayana Dharma. They will become a great Dharma ship, able to ferry countless sentient beings across the sea of birth and death. They will become great righteous ones, subduing all demons, and never again following the words of demonic realms. At that time, Bodhisattva Ocean-Intent said to the Buddha, 'World Honored One! How can a Bodhisattva subdue all demonic enemies?' The Buddha said, 'Ocean-Intent! If a Bodhisattva, with a mind of non-action, can universally embrace all, then that Bodhisattva can subdue all demonic enemies. Furthermore, if a Bodhisattva, with a mind of non-action, can generate (wisdom) in all objects of perception, then that Bodhisattva can subdue all demonic enemies. Ocean-Intent, you should know! There are four kinds of demons. What are the four? The first is the Skandha demon (the demon of the five aggregates); the second is the Affliction demon (the demon of afflictions); the third is the Death demon (the demon of death); and the fourth is the Heavenly demon (the demon of the heavenly realm). If one observes the illusory nature of phenomena, one can subdue the Skandha demon; if one dwells in the Dharma of emptiness, one can subdue the Affliction demon; if one observes the Dharma of non-birth and non-arising, one can subdue the Death demon; if one simultaneously relies on all mental phenomena and moves towards the path of cessation, one can subdue the Heavenly demon. Furthermore, knowing suffering can'
降蘊魔；斷集能降煩惱之魔；證滅能降死魔；修道能降天魔。又復，伺察諸行是苦能降蘊魔；伺察諸行無常能降煩惱魔；伺察諸法無我能降死魔；伺察涅槃寂靜能降天魔。又復，菩薩內斷煩惱垢而不忘失大菩提心，行於佈施，即能攝伏蘊魔；若菩薩不惜其身亦不繫著，行佈施已，而能迴向於一切智，即能攝伏煩惱之魔；若菩薩能念財富無常，我當與彼一切共用，真實施與，如是施已，而能迴向於一切智，即能攝伏死魔；若菩薩於一切眾生所，而不越失大悲之心，以解脫慧普攝眾生，行佈施已，而能迴向於一切智，如是即能攝伏天魔。◎
佛說海意菩薩所問凈印法門經卷第五 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第六
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉 詔譯
「◎複次，海意！若菩薩雖生諸趣，無所希望，善護戒行，即能降蘊魔；若我見無依止善護戒行，能降煩惱魔；若以凈戒，令諸眾生出離老死，自護戒行能降死魔；若起是念，我令一切毀禁眾生皆悉安住聖凈戒中，自護戒行能降天魔。又復，菩薩於我無所得修行忍辱能降蘊魔；于眾生無所得修行忍辱能降煩惱魔；于生死無所得修行忍辱能降
【現代漢語翻譯】 現代漢語譯本：降伏五蘊之魔（蘊魔指構成生命的五種要素：色、受、想、行、識）；斷除煩惱的集起能降伏煩惱之魔；證得寂滅能降伏死魔；修習道法能降伏天魔（天魔指障礙修行的魔）。此外，觀察諸行是苦能降伏蘊魔；觀察諸行無常能降伏煩惱魔；觀察諸法無我能降伏死魔；觀察涅槃寂靜能降伏天魔。此外，菩薩內心斷除煩惱垢染而不忘失大菩提心，行佈施時，就能攝伏蘊魔；如果菩薩不吝惜自身也不執著于自身，行佈施后，能將功德迴向於一切智慧，就能攝伏煩惱之魔；如果菩薩能念及財富無常，我應當與一切眾生共同享用，真實地佈施，這樣佈施后，能將功德迴向於一切智慧，就能攝伏死魔；如果菩薩對於一切眾生，不失去大悲之心，以解脫智慧普遍攝受眾生，行佈施后，能將功德迴向於一切智慧，這樣就能攝伏天魔。 ◎複次，海意（菩薩名）！如果菩薩雖然生於各種輪迴，卻無所希望，善於守護戒律，就能降伏蘊魔；如果認為我見無所依止，善於守護戒律，就能降伏煩惱魔；如果以清凈的戒律，令一切眾生出離老死，自己守護戒律就能降伏死魔；如果生起這樣的念頭，我令一切毀犯戒律的眾生都安住在聖潔的戒律中，自己守護戒律就能降伏天魔。此外，菩薩對於我無所得而修行忍辱，能降伏蘊魔；對於眾生無所得而修行忍辱，能降伏煩惱魔；對於生死無所得而修行忍辱，能降伏
【English Translation】 English version: Subduing the Skandha Mara (Skandha Mara refers to the five aggregates that constitute life: form, feeling, perception, mental formations, and consciousness); cutting off the arising of afflictions can subdue the Mara of afflictions; realizing cessation can subdue the Mara of death; cultivating the path can subdue the Mara of the heavens (Mara of the heavens refers to the demons that hinder practice). Furthermore, contemplating that all conditioned things are suffering can subdue the Skandha Mara; contemplating that all conditioned things are impermanent can subdue the Mara of afflictions; contemplating that all dharmas are without self can subdue the Mara of death; contemplating that Nirvana is peaceful can subdue the Mara of the heavens. Furthermore, if a Bodhisattva internally cuts off the defilements of afflictions without losing the great Bodhi mind, and practices giving, they can subdue the Skandha Mara; if a Bodhisattva does not cherish their own body nor cling to it, and after giving, can dedicate the merit to all wisdom, they can subdue the Mara of afflictions; if a Bodhisattva can contemplate that wealth is impermanent, and that 'I should share it with all beings,' and truly gives, and after giving, can dedicate the merit to all wisdom, they can subdue the Mara of death; if a Bodhisattva, towards all beings, does not lose the great compassionate heart, and universally embraces beings with the wisdom of liberation, and after giving, can dedicate the merit to all wisdom, they can subdue the Mara of the heavens. ◎Furthermore, Haiyi (name of a Bodhisattva)! If a Bodhisattva, although born in various realms of existence, has no expectations, and diligently protects their precepts, they can subdue the Skandha Mara; if they perceive that the view of self has no basis, and diligently protect their precepts, they can subdue the Mara of afflictions; if, with pure precepts, they lead all beings out of old age and death, and protect their own precepts, they can subdue the Mara of death; if they generate the thought, 'I will lead all beings who have broken their precepts to abide in the holy precepts,' and protect their own precepts, they can subdue the Mara of the heavens. Furthermore, if a Bodhisattva practices patience without attachment to self, they can subdue the Skandha Mara; if they practice patience without attachment to beings, they can subdue the Mara of afflictions; if they practice patience without attachment to birth and death, they can subdue the
死魔；于涅槃無所得修行忍辱能降天魔。又復，菩薩身寂靜故發起精進，能越蘊魔；心寂靜故發起精進，能越煩惱魔；了達無生、無起故發起精進，能越死魔；于生死中未嘗懈倦，成熟眾生攝受正法發起精進，能越天魔。又復，菩薩蘊無依止而修于定，能越蘊魔；界無依止而修于定，能越煩惱魔；處無依止而修于定，能越死魔；于余禪支，亦悉一一回向菩提，能越天魔。又復，菩薩能以正慧善知諸蘊，能降蘊魔；善知諸界能降煩惱魔；善知諸入能降死魔；雖善知緣生，而於實際亦不取證，能降天魔。又復，菩薩解諸法空，即彼蘊魔伺不得便；意能信順諸法無相，即煩惱魔伺不得便；知一切法無求無愿，即彼死魔伺不得便；知一切法無所造作，亦無疑惑，然于善行心不厭足，即彼天魔伺不得便。又復，菩薩隨觀身中身念處而修，亦不與身俱起于尋求，能破蘊魔；隨觀受中受念處而修，亦不與受俱起于尋求，能破煩惱魔；隨觀心中心念處而修，亦不與心俱起于尋求，能破死魔；隨觀法中法念處而修，亦不與法俱起于尋求，于菩提意亦無所動，能破天魔。
「複次，海意！汝今當知！此如是等諸有魔業，皆由我為根本。若或菩薩，于根本我而不起者，即於我無我。是中亦無少法可起，如是即以現量智知。又若菩薩，為
【現代漢語翻譯】 現代漢語譯本：死魔（指死亡帶來的恐懼和障礙）；對於涅槃（佛教的最高境界，指解脫）沒有執著，修行忍辱（忍耐和寬容）能夠降伏天魔（指阻礙修行的魔障）。此外，菩薩因為身體寂靜而發起精進（努力修行），能夠超越蘊魔（指構成個體的五蘊帶來的障礙）；因為內心寂靜而發起精進，能夠超越煩惱魔（指各種煩惱帶來的障礙）；因爲了達諸法無生無起而發起精進，能夠超越死魔；在生死輪迴中從不懈怠，成熟眾生，攝受正法而發起精進，能夠超越天魔。此外，菩薩不執著於五蘊而修習禪定，能夠超越蘊魔；不執著於十八界（指六根、六塵、六識）而修習禪定，能夠超越煩惱魔；不執著於十二處（指六根和六塵）而修習禪定，能夠超越死魔；對於其他的禪定支分，也全部一一回向菩提（指覺悟），能夠超越天魔。此外，菩薩能夠以正確的智慧善於瞭解五蘊，能夠降伏蘊魔；善於瞭解十八界，能夠降伏煩惱魔；善於瞭解十二入（指六根和六塵），能夠降伏死魔；雖然善於瞭解緣起（指事物相互依存的法則），但對於實際（指真理的本質）也不執著于證悟，能夠降伏天魔。此外，菩薩理解諸法皆空，蘊魔就無法找到機會；內心能夠信順諸法無相，煩惱魔就無法找到機會；知道一切法無所求無愿，死魔就無法找到機會；知道一切法無所造作，也沒有疑惑，然而對於善行卻從不滿足，天魔就無法找到機會。此外，菩薩隨順觀察身念處（指對身體的觀照）而修行，也不與身體一起產生尋求，能夠破除蘊魔；隨順觀察受念處（指對感受的觀照）而修行，也不與感受一起產生尋求，能夠破除煩惱魔；隨順觀察心念處（指對心的觀照）而修行，也不與心一起產生尋求，能夠破除死魔；隨順觀察法念處（指對法的觀照）而修行，也不與法一起產生尋求，對於菩提之心也毫不動搖，能夠破除天魔。 『複次，海意（菩薩名）！你現在應當知道！這些諸如此類的魔業，都是以我（指自我意識）為根本。如果菩薩對於根本的我不起執著，那麼對於我與無我，其中也沒有任何法可以生起，這樣就以現量智（指直接的、真實的智慧）了知。又如果菩薩，爲了
【English Translation】 English version: The Mara of Death; by practicing patience without attachment to Nirvana (the ultimate state of liberation), one can subdue the Mara of the Heavens (obstacles to spiritual practice). Furthermore, a Bodhisattva, due to the tranquility of their body, initiates diligence, and can transcend the Mara of the Aggregates (the five aggregates that constitute an individual); due to the tranquility of their mind, initiates diligence, and can transcend the Mara of Afflictions (various mental defilements); due to understanding the non-arising and non-ceasing of all phenomena, initiates diligence, and can transcend the Mara of Death; in the cycle of birth and death, never being lazy, maturing sentient beings, embracing the Dharma, and initiating diligence, can transcend the Mara of the Heavens. Furthermore, a Bodhisattva, without relying on the aggregates, practices meditation, and can transcend the Mara of the Aggregates; without relying on the eighteen realms (the six senses, six sense objects, and six consciousnesses), practices meditation, and can transcend the Mara of Afflictions; without relying on the twelve bases (the six senses and six sense objects), practices meditation, and can transcend the Mara of Death; regarding the other aspects of meditation, also all of them are dedicated to Bodhi (enlightenment), and can transcend the Mara of the Heavens. Furthermore, a Bodhisattva, with correct wisdom, is skilled in understanding the aggregates, and can subdue the Mara of the Aggregates; skilled in understanding the eighteen realms, can subdue the Mara of Afflictions; skilled in understanding the twelve entrances (the six senses and six sense objects), can subdue the Mara of Death; although skilled in understanding dependent origination (the law of interdependence), yet does not cling to the realization of the actual (the essence of truth), and can subdue the Mara of the Heavens. Furthermore, a Bodhisattva understands that all phenomena are empty, and the Mara of the Aggregates cannot find an opportunity; the mind can believe and accord with the non-appearance of all phenomena, and the Mara of Afflictions cannot find an opportunity; knowing that all phenomena are without seeking or wishing, the Mara of Death cannot find an opportunity; knowing that all phenomena are without creation, and without doubt, yet is never satisfied with good deeds, and the Mara of the Heavens cannot find an opportunity. Furthermore, a Bodhisattva, following the contemplation of the body in the body contemplation, practices, and does not arise with the body in seeking, and can break the Mara of the Aggregates; following the contemplation of feelings in the feeling contemplation, practices, and does not arise with feelings in seeking, and can break the Mara of Afflictions; following the contemplation of the mind in the mind contemplation, practices, and does not arise with the mind in seeking, and can break the Mara of Death; following the contemplation of phenomena in the phenomena contemplation, practices, and does not arise with phenomena in seeking, and the mind for Bodhi is also unwavering, and can break the Mara of the Heavens. 『Furthermore, Haiyi (name of a Bodhisattva)! You should now know! These kinds of demonic activities are all rooted in 『I』 (the sense of self). If a Bodhisattva does not cling to the fundamental 『I』, then regarding 『I』 and 『non-I』, there is no dharma that can arise, and thus it is known with direct perception (direct, true wisdom). Moreover, if a Bodhisattva, for the sake of』
彼無智諸眾生故，被大乘鎧者，菩薩應當不與自他俱時依止故被其鎧。菩薩乃自思惟：『我當云何而得此鎧堅固不壞？』又復惟忖：『我所被鎧不為壞我，亦不壞眾生，不壞壽者、士夫、養者、補特伽羅、意生等類；若或依止我、人、眾生、壽者、補特伽羅等見，即有所著，是故我今諸所依止而悉棄捨。』何依止邪？謂于蘊、處、界中顛倒依止。何所顛倒？以諸眾生於無常中而生常想；苦生樂想；無我我想；不凈凈想。菩薩若能正知彼想，即為如應說其法要。云何正知想邪？謂若無受、無取，即能正知。何以故？此若不受彼即不取，此若不取彼亦不受。若如是者，即無癡昧，能正知想。」
海意菩薩白佛言：「世尊！想云何知？或過去耶？未來邪？現在耶？」
佛言：「非過去、未來、現在。所以者何？過去想已盡，未來想未至，現在想無住。是故當知，於三世中想無所得。如是乃能正知于想，由正知想故，即能清凈菩薩一切所行之行；復能了知一切眾生種種之行。海意！若菩薩不能清凈菩薩之行，即不能知眾生之行。若復能知眾生諸行，乃能清凈菩薩之行。如是了知眾生行故，即為眾生如應說法，乃能隨諸眾生心轉，所應示現而悉能知。
「海意當知！或有眾生貪意中行瞋，有瞋意中行貪；有癡
【現代漢語翻譯】 現代漢語譯本：因為那些無知的眾生，爲了被大乘的鎧甲所護持，菩薩不應當與自己或他人同時執著於此鎧甲。菩薩應當這樣思考：『我應當如何才能使這鎧甲堅固不壞？』又進一步思量：『我所披的鎧甲不應損害我，也不應損害眾生，不應損害壽者（jīva，有生命者）、士夫（puruṣa，人）、養者（poṣaka，滋養者）、補特伽羅（pudgala，個體）、意生（manomaya，意所生）等類別；如果執著於我、人、眾生、壽者、補特伽羅等見解，就會有所執著，因此我現在應當捨棄所有這些執著。』執著于什麼呢？就是執著于蘊（skandha，構成要素）、處（āyatana，感官與對像）、界（dhātu，元素）中的顛倒見解。什麼是顛倒見解呢？就是眾生在無常中產生常的念頭；在苦中產生樂的念頭；在無我中產生我的念頭；在不凈中產生凈的念頭。如果菩薩能夠正確地認識這些念頭，就能如實地宣說佛法要義。如何正確地認識念頭呢？就是如果無受、無取，就能正確地認識。為什麼呢？因為如果此不受，彼就不取；如果此不取，彼也不受。如果這樣，就沒有癡迷，就能正確地認識念頭。 海意菩薩（Sāgaramati）對佛說：『世尊！念頭如何被認知？是過去的嗎？是未來的嗎？還是現在的呢？』 佛說：『不是過去的，不是未來的，也不是現在的。為什麼呢？因為過去的念頭已經消逝，未來的念頭尚未到來，現在的念頭不住留。所以應當知道，在三世中念頭是不可得的。這樣才能正確地認識念頭，因為正確地認識念頭，就能清凈菩薩的一切修行；又能瞭解一切眾生種種的行為。海意！如果菩薩不能清凈菩薩的修行，就不能瞭解眾生的行為。如果能夠了解眾生的行為，才能清凈菩薩的修行。這樣瞭解眾生的行為，就能為眾生如實地說法，就能隨順眾生的心意而轉，能夠知道應該示現什麼。』 『海意應當知道！有的眾生在貪慾的心意中行使嗔恨，有的在嗔恨的心意中行使貪慾；有的在癡迷
【English Translation】 English version: Because of those ignorant beings, in order to be protected by the armor of the Mahayana, a Bodhisattva should not simultaneously cling to this armor with oneself or others. A Bodhisattva should think thus: 'How should I make this armor firm and indestructible?' And further contemplate: 'The armor I wear should not harm me, nor should it harm sentient beings, nor should it harm jivas (living beings), purushas (persons), poshakas (nourishers), pudgalas (individuals), manomayas (mind-made beings), and other categories; if one clings to views of self, person, sentient being, jiva, pudgala, etc., then there will be attachment, therefore I should now abandon all these attachments.' What is clung to? It is the clinging to inverted views in the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements). What are the inverted views? It is that sentient beings generate the thought of permanence in impermanence; the thought of pleasure in suffering; the thought of self in no-self; the thought of purity in impurity. If a Bodhisattva can correctly recognize these thoughts, then he can truly expound the essence of the Dharma. How does one correctly recognize thoughts? It is that if there is no reception, no grasping, then one can correctly recognize. Why? Because if this does not receive, that does not grasp; if this does not grasp, that does not receive. If it is like this, then there is no delusion, and one can correctly recognize thoughts. Bodhisattva Sāgaramati (Ocean of Wisdom) said to the Buddha: 'World Honored One! How are thoughts known? Are they past? Are they future? Or are they present?' The Buddha said: 'They are not past, not future, and not present. Why? Because past thoughts have ceased, future thoughts have not yet arrived, and present thoughts do not abide. Therefore, it should be known that thoughts are unattainable in the three times. Only in this way can one correctly recognize thoughts, and because of correctly recognizing thoughts, one can purify all the practices of a Bodhisattva; and one can also understand the various actions of all sentient beings. Sāgaramati! If a Bodhisattva cannot purify the practices of a Bodhisattva, then he cannot understand the actions of sentient beings. If one can understand the actions of sentient beings, then one can purify the practices of a Bodhisattva. Understanding the actions of sentient beings in this way, one can truly teach the Dharma to sentient beings, and one can follow the minds of sentient beings, and know what should be shown.' 'Sāgaramati, you should know! Some sentient beings act with hatred in their minds of greed, some act with greed in their minds of hatred; some act in delusion
意中行瞋，有癡意中行貪；有貪意中行癡，有瞋意中行癡；有瞋、癡意中行貪；有癡、貪意中行瞋。又有眾生，假現於貪而取于瞋，假現於瞋而取于貪；假現於瞋而取于癡，假現於癡而取于瞋；假現於癡而取于貪，假現於貪而取于癡；假現貪、瞋而取于癡，假現瞋、癡而取于貪；假現癡、貪而取于瞋。又有眾生先貪后瞋，先瞋后貪；先瞋后癡，先癡后瞋；先癡后貪，先貪后癡；先貪、瞋后癡，先瞋、癡后貪；先癡、貪后瞋，先癡、瞋后貪。又有眾生，於色起貪，于聲起瞋；于聲起貪，於色起瞋；于香起貪，于味起瞋；于味起貪，于香起瞋；于觸起貪，於法起瞋；於法起貪，于觸起瞋。又有眾生，因離色故而得調伏，不因離聲；有離聲故而得調伏，不因離色；有離香故而得調伏，不因離味；有離味故而得調伏，不因離香；有離觸故而得調伏；不因離法；有離法故而得調伏，不因離觸。又有眾生，因身離故而得調伏，不因心離；因心離故而得調伏，不因身離；有亦因身離、亦因心離而得調伏；有不因身離、不因心離而得調伏。又有眾生，因無常聲而得調伏，不因苦、無我、寂靜等聲。有因苦聲，不因無常、無我、寂靜之聲；有因無我聲，不因無常、苦、寂靜聲；有因寂靜聲，不因無常、苦、無我之聲。又有眾生，有因說法
【現代漢語翻譯】 現代漢語譯本 心中懷有嗔恨，心中懷有因愚癡而起的貪慾；心中懷有因貪慾而起的愚癡，心中懷有因嗔恨而起的愚癡；心中懷有嗔恨和愚癡而起的貪慾；心中懷有愚癡和貪慾而起的嗔恨。又有一些眾生，表面上表現出貪慾卻實際懷有嗔恨，表面上表現出嗔恨卻實際懷有貪慾；表面上表現出嗔恨卻實際懷有愚癡，表面上表現出愚癡卻實際懷有嗔恨；表面上表現出愚癡卻實際懷有貪慾，表面上表現出貪慾卻實際懷有愚癡；表面上表現出貪慾和嗔恨卻實際懷有愚癡，表面上表現出嗔恨和愚癡卻實際懷有貪慾；表面上表現出愚癡和貪慾卻實際懷有嗔恨。又有一些眾生先有貪慾後有嗔恨，先有嗔恨後有貪慾；先有嗔恨後有愚癡，先有愚癡後有嗔恨；先有愚癡後有貪慾，先有貪慾後有愚癡；先有貪慾和嗔恨後有愚癡，先有嗔恨和愚癡後有貪慾；先有愚癡和貪慾後有嗔恨，先有愚癡和嗔恨後有貪慾。又有一些眾生，對色（rupa）產生貪慾，對聲（shabda）產生嗔恨；對聲產生貪慾，對色產生嗔恨；對香（gandha）產生貪慾，對味（rasa）產生嗔恨；對味產生貪慾，對香產生嗔恨；對觸（sparsha）產生貪慾，對法（dharma）產生嗔恨；對法產生貪慾，對觸產生嗔恨。又有一些眾生，因為遠離色而得到調伏，不是因為遠離聲；因為遠離聲而得到調伏，不是因為遠離色；因為遠離香而得到調伏，不是因為遠離味；因為遠離味而得到調伏，不是因為遠離香；因為遠離觸而得到調伏，不是因為遠離法；因為遠離法而得到調伏，不是因為遠離觸。又有一些眾生，因為身體的遠離而得到調伏，不是因為心的遠離；因為心的遠離而得到調伏，不是因為身體的遠離；有的是因為身體的遠離和心的遠離都得到調伏；有的是不是因為身體的遠離也不是因為心的遠離而得到調伏。又有一些眾生，因為聽到無常（anitya）的聲音而得到調伏，不是因為苦（duhkha）、無我（anatman）、寂靜（shanta）等聲音。有的是因為聽到苦的聲音，不是因為無常、無我、寂靜的聲音；有的是因為聽到無我的聲音，不是因為無常、苦、寂靜的聲音；有的是因為聽到寂靜的聲音，不是因為無常、苦、無我的聲音。又有一些眾生，因為聽聞說法
【English Translation】 English version There is anger acting in the mind, and there is greed acting in the mind due to ignorance; there is ignorance acting in the mind due to greed, and there is ignorance acting in the mind due to anger; there is greed acting in the mind due to anger and ignorance; there is anger acting in the mind due to ignorance and greed. Furthermore, there are beings who outwardly display greed but inwardly harbor anger, outwardly display anger but inwardly harbor greed; outwardly display anger but inwardly harbor ignorance, outwardly display ignorance but inwardly harbor anger; outwardly display ignorance but inwardly harbor greed, outwardly display greed but inwardly harbor ignorance; outwardly display greed and anger but inwardly harbor ignorance, outwardly display anger and ignorance but inwardly harbor greed; outwardly display ignorance and greed but inwardly harbor anger. Furthermore, there are beings who first have greed and then anger, first have anger and then greed; first have anger and then ignorance, first have ignorance and then anger; first have ignorance and then greed, first have greed and then ignorance; first have greed and anger and then ignorance, first have anger and ignorance and then greed; first have ignorance and greed and then anger, first have ignorance and anger and then greed. Furthermore, there are beings who develop greed for form (rupa), and anger for sound (shabda); develop greed for sound, and anger for form; develop greed for smell (gandha), and anger for taste (rasa); develop greed for taste, and anger for smell; develop greed for touch (sparsha), and anger for dharma; develop greed for dharma, and anger for touch. Furthermore, there are beings who are tamed by abandoning form, but not by abandoning sound; who are tamed by abandoning sound, but not by abandoning form; who are tamed by abandoning smell, but not by abandoning taste; who are tamed by abandoning taste, but not by abandoning smell; who are tamed by abandoning touch, but not by abandoning dharma; who are tamed by abandoning dharma, but not by abandoning touch. Furthermore, there are beings who are tamed by the separation of the body, but not by the separation of the mind; who are tamed by the separation of the mind, but not by the separation of the body; some are tamed by both the separation of the body and the separation of the mind; some are tamed neither by the separation of the body nor by the separation of the mind. Furthermore, there are beings who are tamed by the sound of impermanence (anitya), but not by the sounds of suffering (duhkha), non-self (anatman), or peace (shanta). Some are tamed by the sound of suffering, but not by the sounds of impermanence, non-self, or peace; some are tamed by the sound of non-self, but not by the sounds of impermanence, suffering, or peace; some are tamed by the sound of peace, but not by the sounds of impermanence, suffering, or non-self. Furthermore, there are beings who are tamed by hearing the Dharma
神變而得調伏，不因教誡神變；有因教誡神變而得調伏，不因說法神變；有因神境神變而得調伏，不因說法、教誡神變。又有眾生，因說法神變故而生信解；有因教誡神變故而得遠塵；有因神境神變故而得解脫。又有眾生，利根勤行鈍根解脫；有鈍根勤行利根解脫；有鈍根勤行鈍根解脫；有利根勤行利根解脫。又有眾生，由因得解脫而不由緣；有由緣得解脫而不由因；有亦由因、亦由緣故而得解脫；有不由因、不由緣故而得解脫。又有眾生，因內觀過失故而得解脫，不因外觀；有因外觀過失而得解脫，不因內觀；有亦因內觀、亦因外觀諸過失故而得解脫；有不因內觀、不因外觀諸過失故而得解脫。又有眾生，修行於樂成證解脫，不因於苦；有因於苦不因於樂；有亦因苦、亦因於樂；有不因樂亦不因苦。又有眾生，因警發相而得調伏；因安止相而得調伏；因降伏相而得調伏；因善攝相而得調伏；有因善相而得調伏；有因不善相而得調伏；有因瞋相而得調伏；有因三相而得調伏；有因容緩相而得調伏；有因緣生法而得調伏；有因隨順行而得調伏；有因默然行而得解脫；有因差別行而得解脫；有因念處法聲，有因正斷聲，有因神足聲，有因根聲，有因力聲，有因覺支聲，有因正道聲，有因奢摩他聲，有因毗缽舍那聲，有因四
【現代漢語翻譯】 現代漢語譯本 有些眾生通過神通變化而得到調伏，不是因為教誡的神通變化；有些眾生通過教誡的神通變化而得到調伏，不是因為說法的神通變化；有些眾生通過神境的神通變化而得到調伏，不是因為說法或教誡的神通變化。還有些眾生，因為說法的神通變化而生起信心和理解；有些因為教誡的神通變化而遠離塵垢；有些因為神境的神通變化而得到解脫。還有些眾生，根器銳利且勤奮修行，但根器遲鈍卻能解脫；有些根器遲鈍卻勤奮修行，但根器銳利卻能解脫；有些根器遲鈍且勤奮修行，但根器遲鈍卻能解脫；有些根器銳利且勤奮修行，但根器銳利卻能解脫。還有些眾生，因為因緣而得到解脫，而不是因為緣；有些因為緣而得到解脫，而不是因為因；有些既因為因也因為緣而得到解脫；有些既不是因為因也不是因為緣而得到解脫。還有些眾生，因為觀察內在的過失而得到解脫，而不是因為觀察外在的過失；有些因為觀察外在的過失而得到解脫，而不是因為觀察內在的過失；有些既因為觀察內在的過失，也因為觀察外在的過失而得到解脫；有些既不是因為觀察內在的過失，也不是因為觀察外在的過失而得到解脫。還有些眾生，通過修行快樂而成就解脫，而不是通過修行痛苦；有些通過修行痛苦而不是通過修行快樂；有些既通過修行痛苦也通過修行快樂；有些既不通過修行快樂也不通過修行痛苦。還有些眾生，因為警覺的現象而得到調伏；因為安定的現象而得到調伏；因為降伏的現象而得到調伏；因為善於攝取的現象而得到調伏；有些因為善的現象而得到調伏；有些因為不善的現象而得到調伏；有些因為嗔恨的現象而得到調伏；有些因為三種現象而得到調伏；有些因為容緩的現象而得到調伏；有些因為緣起法而得到調伏；有些因為隨順的修行而得到調伏；有些因為默然的修行而得到解脫；有些因為差別的修行而得到解脫；有些因爲念處（smrti-upasthana）法的聲音，有些因為正斷（samyak-pradhana）的聲音，有些因為神足（rddhi-pada）的聲音，有些因為根（indriya）的聲音，有些因為力（bala）的聲音，有些因為覺支（bodhyanga）的聲音，有些因為正道（marga）的聲音，有些因為奢摩他（samatha）的聲音，有些因為毗缽舍那（vipasyana）的聲音，有些因為四
【English Translation】 English version Some beings are tamed by miraculous transformations, not by the miraculous transformations of instruction; some are tamed by the miraculous transformations of instruction, not by the miraculous transformations of teaching; some are tamed by the miraculous transformations of spiritual realms, not by the miraculous transformations of teaching or instruction. And there are beings who, because of the miraculous transformations of teaching, generate faith and understanding; some, because of the miraculous transformations of instruction, become free from defilements; some, because of the miraculous transformations of spiritual realms, attain liberation. And there are beings who, with sharp faculties, practice diligently, yet those with dull faculties attain liberation; some with dull faculties practice diligently, yet those with sharp faculties attain liberation; some with dull faculties practice diligently, yet those with dull faculties attain liberation; some with sharp faculties practice diligently, yet those with sharp faculties attain liberation. And there are beings who attain liberation through cause, not through condition; some attain liberation through condition, not through cause; some attain liberation through both cause and condition; some attain liberation neither through cause nor through condition. And there are beings who attain liberation by observing internal faults, not by observing external faults; some attain liberation by observing external faults, not by observing internal faults; some attain liberation by observing both internal and external faults; some attain liberation neither by observing internal nor external faults. And there are beings who attain liberation by practicing pleasure, not by practicing suffering; some attain liberation by practicing suffering, not by practicing pleasure; some attain liberation by practicing both suffering and pleasure; some attain liberation neither by practicing pleasure nor suffering. And there are beings who are tamed by the appearance of alertness; tamed by the appearance of stability; tamed by the appearance of subjugation; tamed by the appearance of skillful gathering; some are tamed by the appearance of goodness; some are tamed by the appearance of non-goodness; some are tamed by the appearance of anger; some are tamed by the appearance of three aspects; some are tamed by the appearance of leniency; some are tamed by the law of dependent origination; some are tamed by the practice of conformity; some attain liberation through the practice of silence; some attain liberation through the practice of differentiation; some through the sound of the mindfulness (smrti-upasthana) teachings, some through the sound of the right exertion (samyak-pradhana) teachings, some through the sound of the bases of spiritual power (rddhi-pada) teachings, some through the sound of the faculties (indriya) teachings, some through the sound of the powers (bala) teachings, some through the sound of the factors of enlightenment (bodhyanga) teachings, some through the sound of the path (marga) teachings, some through the sound of tranquility (samatha) teachings, some through the sound of insight (vipasyana) teachings, some through the four
聖諦聲而得解脫。
「海意！此如是等，不可思議眾生所行，不可思議眾生心意，不可思議眾生境界。若菩薩入不思議智，入已即能遍入一切眾生不可思議境界。海意！譬如有人周遍四方以繩為網，是人忽以因緣入其網中，此人普欲解除其網。而以此人善咒力故，其網后時為咒力所加而悉斷壞，是人隨意得出無礙。菩薩亦復如是，由具善巧方便故，遍入一切眾生心意；入已即能以般若波羅蜜多明咒之力，普斷一切眾生煩惱纏縛。菩薩然亦不證佛智，普為一切眾生現起施作一切佛事。」
爾時，尊者舍利子前白佛言：「希有世尊！所有無量眾生心行，乃至不思議佛智，又復甚奇。世尊！若新發意菩薩，或聞說此無量眾生心行、無量佛智，聞已豈非生驚怖邪？」
佛言：「舍利子！于汝意云何？譬如新生師子之子，聞師子吼可驚怖不？」
舍利子言：「不也。世尊！」
佛言：「舍利子！新發意菩薩亦復如是，聞佛如來師子吼已，不生驚怖；聞說無量眾生心行，亦無恐畏。舍利子！又如小火光明，于彼一切草木不生驚怖。火亦不作是念：『我無力能燒諸草木。』新發意菩薩亦復如是，智慧光明雖復甚少，而於一切眾生所有煩惱，不生驚怖。菩薩亦不作是念：『我不能息眾生煩惱。』何以故
【現代漢語翻譯】 現代漢語譯本：通過領悟聖諦之聲而獲得解脫。
『海意（菩薩名）！這些都是不可思議的眾生所行，不可思議的眾生心意，不可思議的眾生境界。如果菩薩進入不可思議的智慧，進入之後就能遍入一切眾生不可思議的境界。海意！譬如有人在四方張網，這個人偶然因為某種因緣進入網中，他想要解開這張網。因為這個人有強大的咒力，這張網後來被咒力所加持而全部斷壞，這個人可以隨意地出來，沒有任何障礙。菩薩也是這樣，因為具備善巧方便，能夠遍入一切眾生的心意；進入之後就能用般若波羅蜜多（智慧到彼岸）的明咒之力，普遍斷除一切眾生的煩惱束縛。菩薩雖然如此，卻並不證得佛的智慧，而是爲了所有眾生示現並做一切佛事。』
這時，尊者舍利子（佛陀的弟子）向前對佛說：『世尊，真是稀有！所有無量眾生的心行，乃至不可思議的佛智，都非常奇特。世尊！如果新發菩提心的菩薩，聽到這些關於無量眾生心行、無量佛智的說法，聽了之後難道不會感到驚恐嗎？』
佛說：『舍利子！你認為如何？譬如新生的獅子幼崽，聽到獅子的吼叫會感到驚恐嗎？』
舍利子說：『不會的，世尊！』
佛說：『舍利子！新發菩提心的菩薩也是這樣，聽到佛如來的獅子吼之後，不會感到驚恐；聽到關於無量眾生心行的說法，也不會感到恐懼。舍利子！又如微小的火光，對於一切草木不會感到驚恐。火也不會這樣想：『我沒有力量燒燬這些草木。』新發菩提心的菩薩也是這樣，智慧的光明雖然很小，但是對於一切眾生的所有煩惱，不會感到驚恐。菩薩也不會這樣想：『我不能平息眾生的煩惱。』為什麼呢？』
【English Translation】 English version: Liberation is attained through the sound of the Holy Truth.
'Ocean-Intent (a Bodhisattva's name)! These are the inconceivable actions of sentient beings, the inconceivable minds of sentient beings, and the inconceivable realms of sentient beings. If a Bodhisattva enters inconceivable wisdom, having entered, he can then pervade all the inconceivable realms of sentient beings. Ocean-Intent! It is like a person who spreads a net in all four directions, and then by some chance, he himself enters the net. This person wants to untangle the net. Because this person has powerful mantra power, the net is later broken by the power of the mantra, and this person can come out freely without any hindrance. The Bodhisattva is also like this, because he possesses skillful means, he can pervade the minds of all sentient beings; having entered, he can then use the power of the bright mantra of Prajna Paramita (Perfection of Wisdom) to universally cut off the bonds of afflictions of all sentient beings. Although the Bodhisattva does this, he does not attain the wisdom of the Buddha, but rather manifests and performs all the deeds of the Buddha for all sentient beings.'
At that time, the Venerable Shariputra (a disciple of the Buddha) came forward and said to the Buddha: 'World Honored One, it is truly rare! All the actions of countless sentient beings, and even the inconceivable wisdom of the Buddha, are very extraordinary. World Honored One! If a newly aspiring Bodhisattva hears these teachings about the actions of countless sentient beings and the immeasurable wisdom of the Buddha, would he not be frightened?'
The Buddha said: 'Shariputra! What do you think? For example, would a newborn lion cub be frightened by the roar of a lion?'
Shariputra said: 'No, World Honored One!'
The Buddha said: 'Shariputra! A newly aspiring Bodhisattva is also like this, having heard the lion's roar of the Buddha Tathagata, he will not be frightened; having heard about the actions of countless sentient beings, he will not be afraid. Shariputra! Also, like a small light of fire, it does not frighten all the grass and trees. The fire also does not think: 'I do not have the power to burn these grasses and trees.' A newly aspiring Bodhisattva is also like this, although the light of his wisdom is very small, he is not frightened by all the afflictions of all sentient beings. The Bodhisattva also does not think: 'I cannot pacify the afflictions of sentient beings.' Why is that?'
？菩薩若起深固作意，以所成慧如實觀察，即能息諸眾生煩惱。舍利子！又如有火，與彼大地一切草木、樹林、花果，要期盡劫而共鬥戰，至第七日當起戰事。時彼大地草木，並餘一切草木等眾而共集會，乃相謂言：『汝有力能，與我援助。』時諸草木積聚既廣量等須彌，時或有人來謂火言：『草木眾多，汝唯單己。汝今何不多求援助？汝力何能敵草木眾？』彼火答言：『我今不須求其助力。何以故？而諸草木雖復眾多，隨彼一切我力能敵，令彼草木悉滅無餘。』菩薩亦復如是，隨彼無量眾生一切煩惱，菩薩即放無量慧火，其力敵勝。又復菩薩起深固意，於一切眾生煩惱聚中，以所成慧如實觀察，即能息諸眾生煩惱。若或菩薩取證離煩惱法，舍煩惱者，彼即速墮聲聞、緣覺之地。舍利子！以是緣故，汝應當知！若菩薩隨於一切煩惱聚中，能深固作意如實伺察者，即于彼彼一切煩惱力能勝伏。舍利子！若有得聞如是說已不驚怖者，當知是為善巧方便菩薩。
「舍利子！又如蛇毒，凡所傷𠻲而無助伴。新發意菩薩亦復如是，修集菩提分法時，亦復單己而無助伴，但自修集菩提分法。又如螢火，不能勝彼百千日輪廣大光明。一切煩惱亦復如是，不能勝敵菩薩慧光。又如除毒之藥，狀雖至小，而能解除廣大之毒。菩薩亦
【現代漢語翻譯】 現代漢語譯本： 「舍利子（佛陀十大弟子之一，以智慧著稱）！如果菩薩發起深固的意念，用所成就的智慧如實觀察，就能平息眾生的一切煩惱。舍利子！又好像有火，要與大地上所有的草木、樹林、花果，約定在整個劫（佛教時間單位，極長的時間）中戰鬥，到了第七天將要開戰。那時，大地上的草木，以及其他一切草木等聚集在一起，互相說道：『你如果有力量，就來幫助我。』那時，草木聚集起來，數量像須彌山（佛教中的聖山）一樣多。這時，或許有人來對火說：『草木眾多，你卻只有自己一個。你現在為什麼不多尋求幫助？你的力量怎麼能敵得過這麼多草木？』那火回答說：『我現在不需要尋求幫助。為什麼呢？因為雖然草木眾多，我憑藉自己的力量就能戰勝它們，讓那些草木全部滅盡。』菩薩也是這樣，面對無量眾生的一切煩惱，菩薩放出無量的智慧之火，其力量能夠戰勝煩惱。而且，菩薩發起深固的意念，在一切眾生的煩惱聚集之中，用所成就的智慧如實觀察，就能平息眾生的一切煩惱。如果菩薩只是爲了自己證得脫離煩惱的法，捨棄煩惱，那麼他就會很快墮入聲聞（聽聞佛法而得道者）、緣覺（不依師教，觀因緣而悟道者）的境界。舍利子！因此，你應該知道！如果菩薩在一切煩惱聚集之中，能夠深固地發起意念，如實地觀察，就能在各種煩惱中戰勝它們。舍利子！如果有人聽了這樣的說法而不感到驚恐，就應該知道他是善於運用方便法門的菩薩。」 「舍利子！又好像蛇毒，凡是被它咬傷的，都沒有幫手。新發菩提心的菩薩也是這樣，在修集菩提分法（通往覺悟的修行方法）時，也是獨自一人，沒有幫手，只是自己修集菩提分法。又好像螢火蟲，不能勝過百千個太陽的廣大光明。一切煩惱也是這樣，不能戰勝菩薩的智慧之光。又好像除毒的藥物，形狀雖然很小，卻能解除巨大的毒害。菩薩也是這樣，
【English Translation】 English version: 『Shariputra (one of Buddha's ten great disciples, known for his wisdom)! If a Bodhisattva generates a profound and firm intention, and observes with the wisdom he has attained, he can extinguish all the afflictions of sentient beings. Shariputra! It is like a fire that is to fight against all the grass, trees, forests, flowers, and fruits on the earth for an entire kalpa (a Buddhist unit of time, an extremely long period), and the battle is to begin on the seventh day. At that time, the grass and trees on the earth, along with all other plants, gather together and say to each other, 『If you have the strength, come and help me.』 Then, the gathered plants are as numerous as Mount Sumeru (a sacred mountain in Buddhism). At this point, someone might come to the fire and say, 『The plants are numerous, but you are alone. Why don't you seek more help? How can your strength defeat so many plants?』 The fire would reply, 『I do not need to seek help. Why? Because although the plants are numerous, I can defeat them all with my own strength, and make them all disappear without a trace.』 A Bodhisattva is also like this. Facing the countless afflictions of sentient beings, the Bodhisattva releases the fire of boundless wisdom, whose power can overcome afflictions. Moreover, a Bodhisattva generates a profound and firm intention, and within the gathering of all sentient beings' afflictions, he observes with the wisdom he has attained, and can extinguish all the afflictions of sentient beings. If a Bodhisattva only seeks to attain the Dharma of liberation from afflictions for himself, and abandons afflictions, then he will quickly fall into the realm of Shravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment by observing the law of causation without a teacher). Shariputra! Therefore, you should know! If a Bodhisattva can generate a profound and firm intention within the gathering of all afflictions, and observe them truthfully, he can overcome all those afflictions. Shariputra! If someone hears this teaching and is not frightened, then you should know that he is a Bodhisattva who is skilled in using expedient means.』 『Shariputra! It is also like snake venom, which has no helper when it bites someone. A newly aspiring Bodhisattva is also like this. When cultivating the Bodhipakshika-dharmas (the practices that lead to enlightenment), he is also alone, without any helpers, and only cultivates the Bodhipakshika-dharmas by himself. It is also like a firefly, which cannot overcome the vast light of hundreds of thousands of suns. All afflictions are also like this, unable to overcome the light of a Bodhisattva's wisdom. It is also like a medicine that removes poison, which, though small in size, can remove great poison. A Bodhisattva is also like this,
復如是，智慧之藥雖復至小，而能息除諸煩惱毒。又如天降一味之雨，隨所墮處，器有差別成種種味。菩薩亦復如是，修集一味解脫之智，隨諸眾生種種根性，種種說法而各有異。又如閻浮檀金出現世間，映蔽一切余諸珍寶。菩薩大寶出現世間亦復如是，映蔽一切聲聞、緣覺。又如轉輪聖王出現世間，一切小王皆悉歸向。菩薩法王之子亦復如是，若發大菩提心，一切世間天、人、阿修羅等，各各頂奉而悉歸向。又如薄福眾生，雖遇寶雨而無所獲；不種善根諸眾生等亦復如是，雖發菩提心而無所成。又如世間若無甘蔗種子，即不能生於甜味。菩薩亦復如是，若無大菩提心種子，即不能成就阿耨多羅三藐三菩提果。」
佛說海意菩薩所問凈印法門經卷第六 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第七
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
複次，佛告舍利子言：「譬如耆婆醫王，普觀大地一切草木無非是藥。修行般若波羅蜜多菩薩亦復如是，觀一切法無非菩提。又舍利子！譬如羅睺阿修羅王雖有勢力，不能于其日月道中而為障礙。一切魔眾亦復如是，雖有勢力，不能于其勤行精進菩薩所修菩提道中而
【現代漢語翻譯】 現代漢語譯本： 再者，智慧之藥即使再小，也能消除各種煩惱的毒害。又如上天降下同一種味道的雨，落在不同的地方，因為容器的差別而形成各種不同的味道。菩薩也是這樣，修習同一種解脫的智慧，隨著眾生不同的根性和不同的說法，而各有差異。又如閻浮檀金（一種珍貴的金色）出現在世間，會掩蓋其他一切珍寶的光芒。菩薩大寶出現在世間也是這樣，會掩蓋一切聲聞（聽聞佛法而修行的人）、緣覺（獨自覺悟的人）的光芒。又如轉輪聖王（擁有統治世界的理想君主）出現在世間，一切小王都會歸順於他。菩薩法王（佛陀）之子也是這樣，如果發起了大菩提心（追求覺悟的心），一切世間的天人、阿修羅（一種神道生物）等，都會各自頂禮奉承而歸順於他。又如福報淺薄的眾生，即使遇到寶雨也無法獲得利益；不種善根的眾生也是這樣，即使發起了菩提心也無法成就。又如世間如果沒有甘蔗的種子，就不能生長出甜味。菩薩也是這樣，如果沒有大菩提心的種子，就不能成就阿耨多羅三藐三菩提（無上正等正覺）的果位。
佛對海意菩薩所問的凈印法門經卷第六 大正藏第13冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第七
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉詔譯
再者，佛告訴舍利子說：『譬如耆婆（古代名醫）醫王，普遍觀察大地上的一切草木，沒有哪一樣不是藥。修行般若波羅蜜多（以智慧到達彼岸）的菩薩也是這樣，觀察一切法，沒有哪一樣不是菩提（覺悟）。』又舍利子！譬如羅睺（阿修羅王）阿修羅王雖然有勢力，也不能在日月執行的軌道上設定障礙。一切魔眾也是這樣，雖然有勢力，也不能在勤奮修行精進的菩薩所修的菩提道中設定障礙。
【English Translation】 English version: Furthermore, the medicine of wisdom, even if very small, can extinguish the poison of all afflictions. It is like the rain of a single flavor falling from the sky, which, depending on the vessel it falls into, takes on various flavors. Bodhisattvas are also like this, cultivating the wisdom of liberation of a single flavor, which varies according to the different roots and natures of beings and the different ways of teaching. It is like Jambudvipa gold (a precious gold) appearing in the world, outshining all other jewels. The great treasure of a Bodhisattva appearing in the world is also like this, outshining all Shravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who achieve enlightenment on their own). It is like a Chakravartin King (an ideal ruler who possesses the world) appearing in the world, to whom all lesser kings submit. The son of the Dharma King (Buddha), the Bodhisattva, is also like this; if he generates the great Bodhicitta (the mind of enlightenment), all beings in the world, including gods, humans, and Asuras (a type of demigod), will each respectfully bow and submit to him. It is like beings with little merit who, even if they encounter a rain of treasures, gain nothing; beings who do not plant good roots are also like this, even if they generate Bodhicitta, they will not achieve anything. It is like in the world, if there is no sugarcane seed, sweetness cannot grow. Bodhisattvas are also like this; if there is no seed of great Bodhicitta, they cannot achieve the fruit of Anuttara-samyak-sambodhi (supreme perfect enlightenment).
The Sixth Scroll of the Sutra on the Pure Seal Dharma Door Asked by Bodhisattva Haiyi, Spoken by the Buddha Taisho Tripitaka Volume 13, No. 0400, Sutra on the Pure Seal Dharma Door Asked by Bodhisattva Haiyi, Spoken by the Buddha
The Seventh Scroll of the Sutra on the Pure Seal Dharma Door Asked by Bodhisattva Haiyi, Spoken by the Buddha
Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Guang Fan Da Shi, the Purple-Robed Monk, Chen Wei Jing, and others, under Imperial Decree
Furthermore, the Buddha said to Shariputra: 『It is like the physician king Jivaka (a famous ancient physician), who observes all the plants and trees on the earth and finds that none of them are not medicine. Bodhisattvas who practice Prajnaparamita (perfection of wisdom) are also like this, observing all dharmas and finding that none of them are not Bodhi (enlightenment).』 Also, Shariputra! It is like the Asura King Rahu (an Asura king), who, although powerful, cannot obstruct the path of the sun and moon. All the hosts of Mara (demons) are also like this; although they are powerful, they cannot obstruct the path of Bodhi that is cultivated by Bodhisattvas who diligently practice with vigor.
為障礙。又舍利子！譬如色界諸天子眾所有宮殿依空而住；修甚深行諸菩薩眾亦復如是，猶如虛空平等無礙。諸法亦然，與虛空等，如是乃得阿耨多羅三藐三菩提果。又舍利子！譬如世間諸有器用，既成就已，隨彼大小，空量現中，然彼虛空不增不減。菩薩亦復如是，修諸善力得成熟已，隨其深淺能受佛法，然彼佛法不增不減。又舍利子！譬如力士，極盡其力舉箭射空，終不能至虛空邊際。菩薩亦復如是，盡其信力，于佛法中而生信解，然不能得佛法邊際。又舍利子！如世陶器未成熟時，即不能得器用之名。菩薩亦復如是，菩提善根未成熟時，即不能得波羅蜜名。又舍利子！如人得見轉輪聖王已，不復樂見諸小國王。菩薩亦復如是，得見如來大法王已，不復樂見諸聲聞、緣覺。
「又舍利子！譬如牛跡水中而不能出一切珍寶。聲聞戒中亦復如是，不能出生佛、法、僧寶。又舍利子！譬如大海乃能出生諸妙珍寶。菩薩亦復如是，聞戒海中而能出生佛、法、僧寶。又舍利子！譬如新生太子，不名為王非不名王。初發心菩薩亦復如是，不名為佛非不名佛。又舍利子！譬如世間未經治瑩摩尼之寶，人不愛樂。初發心菩薩雖復說法，未得無畏亦復如是。又舍利子！如摩尼寶經治瑩者，清凈明亮人所愛樂。具修勝行菩薩亦復
【現代漢語翻譯】 現代漢語譯本： 『又舍利子（佛陀的十大弟子之一，以智慧著稱）！譬如諸天子眾的宮殿都依空而住；修習甚深行的菩薩們也像這樣，猶如虛空一樣平等無礙。一切法也是如此，與虛空相等，這樣才能證得阿耨多羅三藐三菩提（無上正等正覺）的果位。又舍利子！譬如世間各種器皿，一旦製成，就會根據它們的大小，在虛空中顯現出相應的空間，然而虛空本身不會因此增加或減少。菩薩也是這樣，修習各種善行力量成熟后，會根據他們的程度深淺接受佛法，然而佛法本身不會因此增加或減少。又舍利子！譬如一個力士，用盡全力射箭到空中，最終也無法到達虛空的邊際。菩薩也是這樣，用盡他們的信心，在佛法中產生信解，然而也無法達到佛法的邊際。又舍利子！就像世間的陶器在沒有燒製成熟時，就不能稱為器皿。菩薩也是這樣，當菩提（覺悟）的善根沒有成熟時，就不能稱為波羅蜜（到達彼岸）。又舍利子！就像一個人見過轉輪聖王（擁有統治世界的理想君主）后，就不再喜歡見到其他小國王。菩薩也是這樣，見過如來（佛陀）大法王后，就不再喜歡見到聲聞（聽聞佛法而修行的人）、緣覺（通過自身觀察而覺悟的人）。』 『又舍利子！譬如牛蹄印中的水不能產生任何珍寶。聲聞戒律也是這樣，不能產生佛、法、僧三寶。又舍利子！譬如大海才能產生各種珍妙的寶物。菩薩也是這樣，在聞戒海中才能產生佛、法、僧三寶。又舍利子！譬如新生的太子，不能稱為王，但也不能說不是王。初發心的菩薩也是這樣，不能稱為佛，但也不能說不是佛。又舍利子！譬如世間未經打磨的摩尼寶（如意寶珠），人們不會喜愛。初發心的菩薩即使說法，如果還沒有獲得無畏的境界，也是這樣。又舍利子！就像摩尼寶經過打磨后，清凈明亮，人們會喜愛。具足修習殊勝行的菩薩也是這樣，
【English Translation】 English version: 'Furthermore, Shariputra (one of Buddha's ten principal disciples, known for his wisdom)! Just as the palaces of all the gods reside in space; so too do the Bodhisattvas who cultivate profound practices, they are like the void, equal and unobstructed. All dharmas (teachings, phenomena) are also like this, equal to space, and only in this way can one attain the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Furthermore, Shariputra! Just as all worldly vessels, once they are made, according to their size, a space appears within the void, yet the void itself neither increases nor decreases. So too are Bodhisattvas, having cultivated various virtuous powers to maturity, they receive the Buddha's teachings according to their depth, yet the Buddha's teachings themselves neither increase nor decrease. Furthermore, Shariputra! Just as a strong man, exerting all his strength to shoot an arrow into the sky, ultimately cannot reach the edge of space. So too are Bodhisattvas, exerting all their faith, they generate faith and understanding in the Buddha's teachings, yet they cannot reach the edge of the Buddha's teachings. Furthermore, Shariputra! Just as worldly pottery, when it is not yet fired to maturity, cannot be called a vessel. So too are Bodhisattvas, when the roots of Bodhi (enlightenment) are not yet mature, they cannot be called Paramita (perfection). Furthermore, Shariputra! Just as a person, having seen a Chakravartin (an ideal universal monarch), no longer desires to see other small kings. So too are Bodhisattvas, having seen the Tathagata (Buddha), the great Dharma King, they no longer desire to see the Shravakas (those who hear the teachings and practice), or Pratyekabuddhas (those who attain enlightenment through their own observation).' 'Furthermore, Shariputra! Just as the water in a cow's hoofprint cannot produce any precious jewels. So too are the Shravaka precepts, they cannot produce the Three Jewels of Buddha, Dharma, and Sangha. Furthermore, Shariputra! Just as the great ocean can produce all kinds of wonderful treasures. So too are Bodhisattvas, in the ocean of precepts, they can produce the Three Jewels of Buddha, Dharma, and Sangha. Furthermore, Shariputra! Just as a newborn prince, cannot be called a king, yet cannot be said not to be a king. So too are Bodhisattvas who have just generated the aspiration for enlightenment, they cannot be called a Buddha, yet cannot be said not to be a Buddha. Furthermore, Shariputra! Just as a Mani jewel (wish-fulfilling jewel) in the world that has not been polished, people do not love it. So too are Bodhisattvas who have just generated the aspiration for enlightenment, even if they preach the Dharma, if they have not yet attained fearlessness, it is the same. Furthermore, Shariputra! Just as a Mani jewel, after being polished, is pure and bright, and people love it. So too are Bodhisattvas who have cultivated superior practices,
如是，獲得無畏而善說法，一切眾生皆生忻樂。又舍利子！如江湖中所出小寶亦不可輕。何以故？是寶雖小，若在房舍，或復闇中，能以光明普遍照耀。初發心菩薩亦復如是，勿生輕慢。何以故？而是菩薩得菩提已，能於一切佛剎土中，普放光明廣大照耀。又舍利子！譬如無價大摩尼寶，最極殊妙離諸塵垢。不退轉菩薩亦復如是，離諸慢心。又舍利子！譬如世間谷稼成熟實穗垂𥠄。菩薩亦復如是，所修善法得圓滿已，于諸眾生謙下無礙。又舍利子！譬如世間劫火歘起，而此大地一切草木燒爇無餘。菩薩亦復如是，智火若然，一切煩惱種子習氣悉爇無餘，既滅盡已，然後乃證阿耨多羅三藐三菩提果。又舍利子！譬如有火，若小若大燒三千界，而虛空性本自如是。菩薩亦復如是，若有菩薩成等正覺，若無菩薩成等正覺，而一切法自性如是。舍利子！如是等諸有譬喻如來所說，而能攝受諸菩薩眾。若有菩薩聞此說已生勝解者，而能于彼一切喻中悉得成就。」
當佛說是見邊法時，會中有二萬四千人，發菩提心。
爾時，世尊重說頌曰：
「難得最上佛菩提， 深妙無垢無所有； 若人於此欲圓成， 是中勿當生疑惑。 凈妙智慧無虛假， 真實光明普照耀； 安住無垢妙印中， 此佛菩提能觀
【現代漢語翻譯】 現代漢語譯本：如此，獲得無畏且善於說法的能力，一切眾生都會心生歡喜。還有，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！就像江河湖泊中所產出的小寶物，也不可輕視。為什麼呢？因為這寶物雖小，如果放在房屋裡，或者在黑暗中，也能以光明普遍照耀。初發菩提心的菩薩也是如此，不要輕視他們。為什麼呢？因為這些菩薩一旦證得菩提（bodhi，覺悟），就能在一切佛剎（buddhakṣetra，佛所教化的世界）中，普放光明，廣大照耀。還有，舍利子！譬如無價的大摩尼寶（maṇi，如意寶珠），最極殊勝美妙，遠離一切塵垢。不退轉的菩薩也是如此，遠離一切傲慢之心。還有，舍利子！譬如世間的穀物成熟時，沉甸甸的稻穗低垂。菩薩也是如此，所修的善法圓滿后，對於一切眾生謙卑恭敬，毫無障礙。還有，舍利子！譬如世間劫火（kalpāgni，世界末日的大火）突然燃起，這大地上的一切草木都被燒盡無餘。菩薩也是如此，智慧之火一旦燃起，一切煩惱的種子和習氣都會被燒盡無餘，徹底滅盡后，才能證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的果位。還有，舍利子！譬如火，無論大小，都能燒燬三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個巨大世界），而虛空的本性本來就是如此。菩薩也是如此，無論是否有菩薩成就正等正覺，一切法的自性都是如此。舍利子！這些譬喻都是如來（tathāgata，佛的稱號之一）所說，能夠攝受諸菩薩眾。如果有菩薩聽聞這些譬喻后產生殊勝的理解，就能在這些譬喻中全部獲得成就。 當佛陀宣說這些關於見邊（dṛṣṭi，執著于某種觀點）的法時，法會中有二萬四千人，發起了菩提心。 那時，世尊（bhagavat，佛的稱號之一）再次以偈頌說道： 『最上佛菩提（bodhi，覺悟）難以獲得，深奧微妙，無垢無染，無所執著；如果有人想要圓滿成就它，心中不應產生疑惑。清凈微妙的智慧真實不虛，真實的光明普遍照耀；安住在無垢的微妙印記中，這佛菩提能夠觀察。』
【English Translation】 English version: Thus, having obtained fearlessness and being skilled in speaking the Dharma, all sentient beings will rejoice. Furthermore, Śāriputra! Just as small treasures that emerge from rivers and lakes should not be underestimated. Why is that? Because although this treasure is small, if it is placed in a house, or in the darkness, it can illuminate everywhere with its light. Bodhisattvas who have just generated the aspiration for enlightenment are also like this, do not look down on them. Why is that? Because once these Bodhisattvas attain Bodhi, they can emit great light in all Buddha-lands, illuminating everywhere. Furthermore, Śāriputra! Just like a priceless great maṇi jewel, which is most excellent and wonderful, free from all defilements. Non-retrogressing Bodhisattvas are also like this, free from all arrogance. Furthermore, Śāriputra! Just like the world's crops when they are ripe, the heavy ears of grain hang low. Bodhisattvas are also like this, when the good dharmas they have cultivated are perfected, they are humble and respectful towards all sentient beings, without any hindrance. Furthermore, Śāriputra! Just like when the fire of the kalpa suddenly arises, all the grass and trees on this earth are burned away without remainder. Bodhisattvas are also like this, when the fire of wisdom is ignited, all the seeds of afflictions and habitual tendencies will be burned away without remainder, and after they are completely extinguished, they will then attain the fruit of Anuttarā-samyak-saṃbodhi. Furthermore, Śāriputra! Just like fire, whether small or large, can burn the three thousand great thousand worlds, and the nature of space is originally like this. Bodhisattvas are also like this, whether there are Bodhisattvas who attain perfect enlightenment or not, the nature of all dharmas is like this. Śāriputra! These are the parables spoken by the Tathāgata, which can gather and receive all Bodhisattvas. If there are Bodhisattvas who, upon hearing these parables, generate superior understanding, they will be able to achieve all of them in these parables. When the Buddha was speaking about these dharmas concerning views, twenty-four thousand people in the assembly generated the aspiration for enlightenment. At that time, the Bhagavat spoke again in verses: 'The supreme Bodhi of the Buddha is difficult to obtain, profound and subtle, immaculate and without attachment; if one wishes to perfect it, one should not generate doubt in the mind. Pure and subtle wisdom is true and not false, true light illuminates everywhere; abiding in the immaculate and subtle seal, this Bodhi of the Buddha can observe.'
見。 心自性凈而明亮， 前際后際亦復然； 煩惱染污意中時， 應當勿離深固意。 是中無作、無受者， 諸法自在無主宰； 無我、人故說無我， 如空、如夢無自性。 當觀此法非身業， 非語、非心所分別； 無為實性異想無， 譬喻言詞不能說。 與虛空等自性凈， 非色相故不可觀； 非眼、耳、鼻、識所知， 非舌、非身亦非意。 遠離非相、非無相， 無依寂靜湛如月； 非意亦非心所行， 非識、非想、非思度。 此非智業可能知， 云何識心而曉了？ 由佛無上大悲心， 假以文字而說法。 眾生先世勝行業， 為善知識所攝受； 如是相中聞法已， 獲無等喜無愛著。 非彼諸魔伺得便， 不能知心及境界； 隨何所作何所行， 而彼魔業不能勝？ 菩薩超越四魔已， 如理如教修福、慧； 善住諸佛境界中， 此名修勝菩提者。 眾生不能知所行， 修菩提者所行勝； 施設多種行門中， 隨彼彼相為說法。 如是世間種種行， 互相所緣而和合； 大智了知諸行中， 隨所宣說無間斷。 或有眾生多貪染， 或復多瞋悉了知； 見瞋煩惱逼迫時， 彼癡性中起諸害。 如是世間
【現代漢語翻譯】 現代漢語譯本 觀： 心的自性清凈而明亮，過去和未來也是如此； 當煩惱染污內心時，應當不離堅固的意念。 這裡沒有造作者，也沒有承受者，一切法都是自在的，沒有主宰； 因為沒有『我』和『人』，所以說無我，如同虛空、如同夢幻，沒有自性。 應當觀察此法不是身體的行為，不是語言，也不是心所分別的； 無為的實性與想像不同，無法用譬喻和言詞來表達。 它與虛空一樣自性清凈，因為它沒有色相，所以無法觀察； 不是眼睛、耳朵、鼻子、意識所能知道的，也不是舌頭、身體和意念所能知道的。 它遠離有相和無相，無所依傍，寂靜如明月； 不是意念，也不是心所能行，不是意識、不是思想、也不是思慮所能及。 這不是智慧所能瞭解的，如何能通過意識來明白呢？ 由於佛陀無上的大悲心，才假借文字來宣說佛法。 眾生前世有殊勝的善業，被善知識所攝受； 在這種情況下聽聞佛法后，獲得無與倫比的喜悅，沒有執著。 那些魔不能伺機得逞，不能瞭解心和境界； 無論做什麼，無論怎麼修行，魔業都不能戰勝他。 菩薩超越四魔（煩惱魔、五蘊魔、死魔、天魔）后，如理如教地修習福德和智慧； 安住在諸佛的境界中，這叫做修習殊勝菩提的人。 眾生不能瞭解菩薩的修行，修習菩提的人所行更為殊勝； 在施設的多種修行法門中，隨順眾生的不同根性而說法。 世間種種的修行，互相依存而和合； 大智慧者瞭解這些修行，隨所宣說而無間斷。 有的眾生貪慾深重，有的眾生嗔恨心強，菩薩都能了知； 當看到嗔恨煩惱逼迫時，他們會在愚癡的本性中產生各種傷害。 世間就是這樣。
【English Translation】 English version Contemplation: The nature of the mind is pure and bright, so are the past and future; When afflictions defile the mind, one should not depart from the firm intention. Here, there is no maker, nor receiver, all dharmas are free, without a master; Because there is no 'self' and no 'person', it is said to be without self, like space, like a dream, without inherent nature. One should observe that this dharma is not an action of the body, not speech, nor is it what the mind distinguishes; The true nature of the unconditioned is different from imagination, it cannot be expressed by metaphors and words. It is as pure in nature as space, because it has no form, it cannot be observed; It is not known by the eyes, ears, nose, or consciousness, nor is it known by the tongue, body, or mind. It is far from form and formlessness, without reliance, peaceful like the moon; It is not intention, nor what the mind can do, not consciousness, not thought, nor what can be pondered. This is not what wisdom can know, how can it be understood through consciousness? It is because of the Buddha's supreme compassion that he uses words to preach the Dharma. Sentient beings have excellent good karma from past lives, and are embraced by good teachers; Having heard the Dharma in this state, they obtain unparalleled joy, without attachment. Those demons cannot seize the opportunity, they cannot understand the mind and its realms; No matter what one does, no matter how one practices, the demonic deeds cannot overcome him. After Bodhisattvas transcend the four demons (the demon of afflictions, the demon of the five aggregates, the demon of death, and the demon of the heavens), they cultivate merit and wisdom according to the teachings; Dwelling in the realm of all Buddhas, this is called one who cultivates supreme Bodhi. Sentient beings cannot understand the practice of Bodhisattvas, the practice of those who cultivate Bodhi is more excellent; Among the various methods of practice that are established, the Dharma is preached according to the different capacities of sentient beings. The various practices in the world are interdependent and harmonious; The great wise one understands these practices, and preaches without interruption. Some sentient beings have strong desires, some have strong hatred, the Bodhisattva knows all; When seeing the afflictions of hatred pressing, they will cause various harms in their ignorant nature. Such is the world.
種種行， 菩薩隨了而能入； 行相所緣及緣成， 隨其相言為宣說。 譬如周遍置繩網， 大智持明者善知； 普遍能破諸網已， 隨意所觀出無礙。 菩薩勇智亦如是， 世間心意悉能入； 普使令諸煩惱除， 周遍所行無覆障。 如日舒光無援助， 蛇毒亦無于等侶； 師子振吼亦復然， 菩薩所修無助伴。 菩薩單己而無二， 積集最上諸佛法； 精進勢力悉具圓， 摧滅世間諸煩惱。 譬如有火得乾薪， 隨處增長其勢力； 菩薩增長慧光明， 悉能照破諸煩惱。」
爾時，世尊復告海意菩薩摩訶薩言：「菩薩若能發起精進，常所堅固勤行樂欲，所起精進無有休息，而諸菩薩即于阿耨多羅三藐三菩提不為難得。何以故？海意！由精進故乃得菩提。若懈怠者，于佛菩提遠中復遠。無懈怠者能行佈施，無懈怠者而能持戒，無懈怠者能起精進，無懈怠者能修禪定，無懈怠者能集智慧，無懈怠者能行自利，無懈怠者而能利他。以是緣故，汝今當知！菩薩若能發起精進，彼諸菩薩乃于阿耨多羅三藐三菩提不為難得。
「海意！我念過去世中大阿僧祇劫前，彼時有佛出現世間，號勇猛精進如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫
【現代漢語翻譯】 現代漢語譯本 菩薩能隨順種種修行，從而深入其中； 修行的狀態、所緣的對象以及緣起的結果，都隨著其狀態用語言來宣說。 譬如像一張遍佈的繩網，大智慧的持明者能夠清楚地瞭解； 普遍地破除所有的網之後，隨意觀察都能無所障礙。 菩薩的勇猛智慧也是如此，能夠深入世間一切眾生的心意； 普遍地使一切煩惱消除，所行之處沒有遮蔽和障礙。 如同太陽散發光芒不需要幫助，蛇的毒液也沒有同伴； 獅子怒吼也是如此，菩薩的修行不需要任何助伴。 菩薩獨自一人，沒有第二個，積累最上乘的諸佛法； 精進的力量完全具足圓滿，摧毀世間的一切煩惱。 譬如火得到乾燥的柴薪，在任何地方都能增長其力量； 菩薩增長智慧的光明，能夠照破一切煩惱。
那時，世尊又告訴海意菩薩摩訶薩說：『菩薩如果能夠發起精進，常常堅定地勤奮修行，所發起的精進沒有休息，那麼這些菩薩對於阿耨多羅三藐三菩提（無上正等正覺）就不會難以獲得。為什麼呢？海意！因為精進的緣故才能獲得菩提。如果懈怠，對於佛的菩提就會越來越遙遠。沒有懈怠的人能夠行佈施，沒有懈怠的人能夠持戒，沒有懈怠的人能夠發起精進，沒有懈怠的人能夠修習禪定，沒有懈怠的人能夠積累智慧，沒有懈怠的人能夠行自利，沒有懈怠的人能夠利益他人。因為這個緣故，你現在應當知道！菩薩如果能夠發起精進，那麼這些菩薩對於阿耨多羅三藐三菩提就不會難以獲得。』
『海意！我回憶過去世中，在無數阿僧祇劫之前，那時有佛出現於世間，號為勇猛精進如來（如來是佛的十號之一，指如實而來）、應供（應受人天供養）、正等正覺（佛的智慧）、明行足（智慧和修行都圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切）、無上士（修行者中的最高者）、調御丈夫（能調伏眾生的大丈夫）
【English Translation】 English version Bodhisattvas, following various practices, are able to enter deeply; The state of practice, the object of focus, and the results of conditions, are all explained in accordance with their respective states. It is like a net spread all around, which the wise holder of knowledge understands clearly; Having universally broken through all the nets, one can observe freely without any obstruction. The courage and wisdom of a Bodhisattva are also like this, able to penetrate the minds of all beings in the world; Universally causing all afflictions to be removed, their actions are without cover or hindrance. Like the sun spreading its light without assistance, and snake venom having no equal; The lion's roar is also like this, the Bodhisattva's practice needs no companion. The Bodhisattva is alone, without a second, accumulating the supreme Dharma of all Buddhas; The power of diligence is fully complete and perfect, destroying all the afflictions of the world. It is like fire getting dry firewood, increasing its power everywhere; The Bodhisattva increases the light of wisdom, able to illuminate and break through all afflictions.
At that time, the World Honored One again said to Bodhisattva Mahasattva Ocean-Intent: 'If Bodhisattvas can arouse diligence, constantly and firmly practice with joy, and their diligence has no rest, then these Bodhisattvas will not find Anuttara-samyak-sambodhi (supreme perfect enlightenment) difficult to attain. Why is that? Ocean-Intent! It is because of diligence that one attains Bodhi. If one is lazy, one will be far, far away from the Bodhi of the Buddha. Those who are not lazy can practice giving, those who are not lazy can uphold precepts, those who are not lazy can arouse diligence, those who are not lazy can cultivate meditation, those who are not lazy can accumulate wisdom, those who are not lazy can practice self-benefit, and those who are not lazy can benefit others. For this reason, you should now know! If Bodhisattvas can arouse diligence, then these Bodhisattvas will not find Anuttara-samyak-sambodhi difficult to attain.'
'Ocean-Intent! I recall in the past, countless asamkhya kalpas ago, at that time a Buddha appeared in the world, named Valiant Diligence Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'one who has thus come'), Arhat (worthy of offerings from humans and gods), Samyak-sambuddha (perfectly enlightened), Vidyā-carana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara (supreme), Purusadamyasarathi (tamer of men)
、天人師、佛、世尊，世界名善見，劫名花積。以何緣故，劫名花積？海意！是時三千大千世界大水充滿，水中復出八萬四千廣大蓮花，花有無數俱胝那庾多百千葉，殊妙可愛，觀者悅意。爾時凈居天眾見是花已咸生歡喜，意樂適悅，俱發是言：『若此蓮花廣大出現，決定當有正等正覺出此劫中。此劫不空，有佛世尊出現於世，猶如花積。』是故此劫名為花積。又復何緣而彼世界名為善見？以其世界最勝清凈，十方一切諸佛剎中，無量無數諸菩薩眾，咸悉往詣于彼世界而共瞻仰。當瞻仰時，一切大眾，于彼世界皆得喜相三摩地，一切妙樂皆悉具足。于彼世界所觀善妙，故名善見。
「海意！此善見世界七寶所成，有眾寶樹及寶樓閣，是寶光明普遍照耀。而彼世界無有女人，不受胎藏，于蓮花中自然化生，加趺而坐。又其世界無有餘乘，諸修行者唯住大乘。其土人民諸所受用如兜率天，須飲食者悉得如意，復得神通遊戲，能履虛空。彼勇猛精進如來法中，有二十六俱胝出家菩薩，具菩薩道入菩薩眾。復有無量在家之眾，修大乘行，是時彼佛為諸菩薩宣說勤行精進之法。彼佛告言：『汝諸大士，當勤精進，常所堅固，深極勤勞，深極樂欲，無令休息。』
「海意！其佛會中有一菩薩名堅固鎧，從座而起白其佛
【現代漢語翻譯】 現代漢語譯本：天人師、佛、世尊（對佛的尊稱），所處的世界名為善見（美好的見解），所處的劫名為花積（花朵堆積）。因為什麼緣故，這個劫名為花積呢？海意（菩薩名）！那時，三千大千世界充滿了大水，水中又生出八萬四千朵廣大的蓮花，每朵花都有無數俱胝那庾多（數量單位）百千片花瓣，非常美妙可愛，觀看的人都感到喜悅。當時，凈居天（色界天）的天眾看到這些蓮花后都感到歡喜，心情愉悅，一起說道：『如果這些廣大的蓮花出現，必定會有正等正覺（佛的智慧）出現在這個劫中。這個劫不會空過，會有佛世尊出現在世間，就像花朵堆積一樣。』因此，這個劫被稱為花積。又是什麼原因，那個世界被稱為善見呢？因為那個世界最殊勝清凈，十方一切諸佛的剎土中，無量無數的菩薩眾，都前往那個世界共同瞻仰。當瞻仰時，一切大眾，在那個世界都得到喜相三摩地（禪定的一種），一切美妙的快樂都完全具備。因為在那個世界所見到的都是美好的，所以稱為善見。 海意！這個善見世界是由七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）所構成，有各種寶樹和寶樓閣，這些寶物發出的光明普遍照耀。那個世界沒有女人，不受胎生，都是在蓮花中自然化生，結跏趺坐（佛教坐姿）。而且那個世界沒有其他乘（佛教的修行方式），修行的人都修習大乘（佛教的修行方式）。那裡的人民所享受的如同兜率天（欲界天）一樣，需要飲食時都能如意得到，還能得到神通遊戲，能在虛空中行走。那些在如來法中勇猛精進的，有二十六俱胝出家的菩薩，他們都具備菩薩道，進入菩薩的行列。還有無量在家的人，修習大乘的修行，那時，佛為這些菩薩宣說勤奮精進的方法。佛告訴他們說：『你們這些大士，應當勤奮精進，常常保持堅固，極其勤勞，極其樂於修行，不要懈怠。』 海意！在佛的法會中，有一位菩薩名叫堅固鎧（菩薩名），他從座位上站起來，對佛說：
【English Translation】 English version: The Teacher of Gods and Humans, the Buddha, the World Honored One, the world was named 'Good View' (善見, Shànjiàn), and the kalpa (劫, jié) was named 'Flower Accumulation' (花積, Huājī). For what reason is this kalpa named 'Flower Accumulation'? Sea-Intent (海意, Hǎiyì)! At that time, the three thousand great thousand worlds were filled with great water, and in the water emerged eighty-four thousand vast lotus flowers. Each flower had countless kotis (俱胝, jùzhī) nayutas (那庾多, nàyǔduō) hundreds of thousands of petals, wonderfully beautiful and lovely, pleasing to the eyes of those who beheld them. At that time, the Pure Abode Heavens (凈居天, Jìngjūtiān) saw these flowers and were all filled with joy, their minds delighted, and they all said: 'If these vast lotus flowers appear, it is certain that a Samyak-sambuddha (正等正覺, zhèngděngzhèngjué) will appear in this kalpa. This kalpa will not be empty; a Buddha, the World Honored One, will appear in the world, like an accumulation of flowers.' Therefore, this kalpa is named 'Flower Accumulation'. And for what reason is that world named 'Good View'? Because that world is most supreme and pure, and in the lands of all the Buddhas in the ten directions, countless bodhisattvas all go to that world to behold it together. When they behold it, all the great assembly, in that world, attain the Samadhi of Joyful Appearance (喜相三摩地, xǐxiàng sānmódì), and all wonderful pleasures are fully present. Because what is seen in that world is good and wonderful, it is named 'Good View'. Sea-Intent! This 'Good View' world is made of seven treasures (七寶, qībǎo) [gold, silver, lapis lazuli, tridacna, agate, pearl, and amber], with various jeweled trees and jeweled pavilions, and the light of these treasures shines everywhere. In that world, there are no women, and they are not born from wombs, but are naturally born from lotus flowers, sitting in the lotus position (跏趺而坐, jiāfūérzuò). Moreover, in that world, there are no other vehicles (乘, shèng); all practitioners abide in the Mahayana (大乘, Dàshèng). The people of that land enjoy things as in the Tushita Heaven (兜率天, Dōushuàitiān); when they need food and drink, they obtain it as they wish, and they also obtain supernatural powers to play, and can walk in the void. Those who are courageous and diligent in the Dharma of the Tathagata (如來, Rúlái), there are twenty-six kotis of ordained bodhisattvas, who possess the bodhisattva path and enter the bodhisattva assembly. There are also countless lay people who practice the Mahayana path. At that time, the Buddha expounded the Dharma of diligent practice to these bodhisattvas. The Buddha told them: 'You great beings, you should be diligent and vigorous, always be firm, extremely diligent, extremely joyful in practice, and do not be lazy.' Sea-Intent! In the Buddha's assembly, there was a bodhisattva named Firm Armor (堅固鎧, Jiāngùkǎi), who rose from his seat and said to the Buddha:
言：『世尊！云何菩薩能發精進？復以何法如來教授諸菩薩眾？』時勇猛精進如來告堅固鎧菩薩言：『善男子！所謂精進有其四種，而能普攝一切善法。何等為四？一者、發起；二者、勤作；三者、伺察；四者、修行。如是四種而能普攝一切善法。又復云何名為發起？何名勤作？何名伺察？何名修行？善男子！發起者，所謂發起大菩提心。勤作者，廣大積集一切善根。伺察者，于諸眾生作利益事。修行者，隨何等法悉住于忍。又發起者，勤求多聞。勤作者，如聞能說。伺察者，深固作意。修行者，起聖正見。又發起者，攝止慳心。勤作者，舍諸所有。伺察者，所有善利與一切眾生共之，迴向菩提。修行者不求果報。又發起者，振大舍聲。勤作者，諸來求者起善知識想。伺察者，諸所受用觀無常分。修行者，施已無悔。又發起者，諸所受用依法而求。勤作者，凈命自資。伺察者，行真實施。修行者，施時不起意念。又發起者，滌破戒垢。勤作者，禁戒無缺。伺察者，破戒眾生而將護之。修行者，雖具戒德不起意念。又發起者，身業清凈。勤作者，語業清凈。伺察者，心業清凈。修行者，諸法清凈。又發起者，諸有瞋心而不容受。勤作者，忍力發現。伺察者，自他作護。修行者，雖住忍辱不起意念。又發起者，諸有忿恚，
【現代漢語翻譯】 現代漢語譯本：『世尊！菩薩如何才能發起精進？如來又以何種方法教導諸菩薩眾？』當時，勇猛精進如來告訴堅固鎧菩薩說：『善男子！所謂的精進有四種，能夠普遍攝取一切善法。是哪四種呢？第一是發起；第二是勤作；第三是伺察；第四是修行。這四種能夠普遍攝取一切善法。又，什麼叫做發起？什麼叫做勤作？什麼叫做伺察？什麼叫做修行？善男子！發起，就是發起大菩提心（立志成佛的心）。勤作，就是廣泛積聚一切善根。伺察，就是為一切眾生做利益的事情。修行，就是對於任何法都能安住于忍。又，發起，就是勤奮地尋求多聞。勤作，就是能夠像所聽聞的那樣去宣說。伺察，就是深入地堅定意念。修行，就是生起聖正見。又，發起，就是攝止慳吝之心。勤作，就是捨棄所有。伺察，就是將所有善利與一切眾生共同分享，迴向菩提。修行，就是不求果報。又，發起，就是發出廣大的佈施之聲。勤作，就是對於前來求助的人，生起善知識的想法。伺察，就是對於所受用的東西，觀察其無常的本質。修行，就是佈施之後不後悔。又，發起，就是所受用的東西，依法而求。勤作，就是以清凈的職業來維持生計。伺察，就是實行真實的佈施。修行，就是佈施時不起任何意念。又，發起，就是洗滌破戒的污垢。勤作，就是持戒沒有缺失。伺察，就是對於破戒的眾生加以保護。修行，就是雖然具備戒德，也不起任何意念。又，發起，就是身業清凈。勤作，就是語業清凈。伺察，就是心業清凈。修行，就是諸法清凈。又，發起，就是對於任何嗔恨心都不容忍。勤作，就是忍耐的力量顯現。伺察，就是保護自己和他人。修行，就是雖然安住于忍辱，也不起任何意念。又，發起，就是對於任何忿怒， 不容忍。
【English Translation】 English version: 'World Honored One! How can a Bodhisattva generate diligence? And by what method does the Tathagata teach the Bodhisattva assembly?' At that time, the Tathagata, named Courageous Diligence, said to the Bodhisattva Firm Armor: 'Good man! So-called diligence has four aspects, which can universally encompass all good dharmas. What are the four? First, initiation; second, diligent action; third, observation; fourth, practice. These four can universally encompass all good dharmas. Furthermore, what is called initiation? What is called diligent action? What is called observation? What is called practice? Good man! Initiation is to generate the great Bodhi mind (the mind to achieve Buddhahood). Diligent action is to widely accumulate all good roots. Observation is to do beneficial things for all sentient beings. Practice is to abide in patience with regard to any dharma. Furthermore, initiation is to diligently seek extensive learning. Diligent action is to be able to speak as one has heard. Observation is to deeply and firmly establish intention. Practice is to generate holy right view. Furthermore, initiation is to restrain the mind of stinginess. Diligent action is to give up all possessions. Observation is to share all good benefits with all sentient beings, dedicating them to Bodhi. Practice is not to seek rewards. Furthermore, initiation is to proclaim the great sound of giving. Diligent action is to regard those who come seeking help as good teachers. Observation is to contemplate the impermanent nature of what is received. Practice is to give without regret. Furthermore, initiation is to seek what is received in accordance with the Dharma. Diligent action is to sustain oneself with a pure livelihood. Observation is to practice true giving. Practice is not to generate any thoughts when giving. Furthermore, initiation is to wash away the defilement of broken precepts. Diligent action is to keep precepts without deficiency. Observation is to protect sentient beings who have broken precepts. Practice is not to generate any thoughts even though one possesses the virtue of precepts. Furthermore, initiation is to purify bodily actions. Diligent action is to purify verbal actions. Observation is to purify mental actions. Practice is to purify all dharmas. Furthermore, initiation is not to tolerate any anger. Diligent action is to manifest the power of patience. Observation is to protect oneself and others. Practice is not to generate any thoughts even while abiding in patience. Furthermore, initiation is not to tolerate any resentment, '
皆令歡喜，復得清凈。勤作者，令諸忿恚歡喜和合。伺察者，內心清涼而無熱惱。修行者，自他無所得。又發起者，遣除懈怠。勤作者，于精進力而善抉擇。伺察者，懈怠眾生而救護之。修行者，隨何等法皆住于忍。又發起者，積集善法。勤作者，成辦善法。伺察者，不樂余乘。修行者，不壞諸業。
「『又發起者念；勤作者行；伺察者慧；修行者住。又發起者理；勤作者教；伺察者門；修行者出離道。又發起者，積集文字。勤作者，文義總持。伺察者，若聲若文皆悉不著。修行者，覺了諸法悉不可說。又發起者，親近善友。勤作者，遠離惡友。伺察者，于善惡友起心平等。修行者，如所說言隨能憶持。又發起者，起出家心。勤作者，于愛非愛所觀平等。伺察者，隨何等善悉樂希求。修行者，得現量智。又發起者，樂居曠野。勤作者，遠離憒鬧。伺察者，樂處寂靜。修行者，修寂靜行。又發起者少欲。勤作者知足。伺察者，獲得妙樂。修行者，知所應量。又發起者，修增上戒學。勤作者，所修無雜。伺察者，修增上心學。修行者，修增上慧學。又發起者佈施；勤作者愛語；伺察者利行；修行者同事。又發起者大慈；勤作者大悲；伺察者大喜；修行者大舍。又發起者，剎土清凈。勤作者，相好圓滿。伺察者，護持
【現代漢語翻譯】 現代漢語譯本：皆令歡喜，復得清凈。發起者使一切眾生歡喜，並使他們恢復清凈。勤作者，令諸忿恚歡喜和合。精進修行者，使所有憤怒和憎恨轉化為歡喜與和諧。伺察者，內心清涼而無熱惱。觀察者，內心清涼，沒有煩惱。修行者，自他無所得。修行者，明白自我與他人皆無實在的所得。又發起者，遣除懈怠。發起者，去除懈怠。勤作者，于精進力而善抉擇。精進修行者，在精進的力量上做出正確的選擇。伺察者，懈怠眾生而救護之。觀察者，救護那些懈怠的眾生。修行者，隨何等法皆住于忍。修行者，無論遇到何種法，都能安住于忍耐。又發起者，積集善法。發起者，積累善法。勤作者，成辦善法。精進修行者，成就善法。伺察者，不樂余乘。觀察者，不喜好其他乘（佛教的修行方式）。修行者，不壞諸業。修行者，不破壞所造的業。『又發起者念；勤作者行；伺察者慧；修行者住。』發起者是念，精進修行者是行，觀察者是慧，修行者是住。『又發起者理；勤作者教；伺察者門；修行者出離道。』發起者是理，精進修行者是教，觀察者是門，修行者是出離道。又發起者，積集文字。發起者，積累文字（佛經）。勤作者，文義總持。精進修行者，全面掌握文字的含義。伺察者，若聲若文皆悉不著。觀察者，對於聲音和文字都不執著。修行者，覺了諸法悉不可說。修行者，覺悟到一切法都不可言說。又發起者，親近善友。發起者，親近善友。勤作者，遠離惡友。精進修行者，遠離惡友。伺察者，于善惡友起心平等。觀察者，對於善友和惡友都保持平等心。修行者，如所說言隨能憶持。修行者，對於所聽聞的教誨都能憶持。又發起者，起出家心。發起者，生起出家之心。勤作者，于愛非愛所觀平等。精進修行者，對於喜愛和不喜愛的事物都平等看待。伺察者，隨何等善悉樂希求。觀察者，對於任何善行都樂於追求。修行者，得現量智。修行者，獲得現量智（直接的智慧）。又發起者，樂居曠野。發起者，喜歡居住在曠野。勤作者，遠離憒鬧。精進修行者，遠離喧鬧。伺察者，樂處寂靜。觀察者，喜歡處於寂靜之處。修行者，修寂靜行。修行者，修習寂靜的修行。又發起者少欲。發起者，少欲。勤作者知足。精進修行者，知足。伺察者，獲得妙樂。觀察者，獲得微妙的快樂。修行者，知所應量。修行者，知道什麼是適量的。又發起者，修增上戒學。發起者，修習增上戒學（戒律的增上修習）。勤作者，所修無雜。精進修行者，所修的沒有雜染。伺察者，修增上心學。觀察者，修習增上心學（禪定的增上修習）。修行者，修增上慧學。修行者，修習增上慧學（智慧的增上修習）。又發起者佈施；勤作者愛語；伺察者利行；修行者同事。發起者是佈施，精進修行者是愛語，觀察者是利行，修行者是同事。又發起者大慈；勤作者大悲；伺察者大喜；修行者大舍。發起者是大慈，精進修行者是大悲，觀察者是大喜，修行者是大舍。又發起者，剎土清凈。發起者，使佛土清凈。勤作者，相好圓滿。精進修行者，使相好圓滿。伺察者，護持 現代漢語譯本：正法。觀察者，護持正法。
【English Translation】 English version: All are made joyful, and again attain purity. The initiator makes all beings joyful and restores their purity. The diligent practitioner makes all anger and hatred transform into joy and harmony. The observer's mind is cool and free from heat and affliction. The practitioner realizes that there is nothing to be gained by self or others. Furthermore, the initiator eliminates laziness. The diligent practitioner makes correct choices regarding the power of diligence. The observer protects those who are lazy. The practitioner abides in patience regardless of what dharma they encounter. Furthermore, the initiator accumulates good dharmas. The diligent practitioner accomplishes good dharmas. The observer does not delight in other vehicles (Buddhist paths of practice). The practitioner does not destroy their karma. 'Furthermore, the initiator is mindfulness; the diligent practitioner is action; the observer is wisdom; the practitioner is abiding.' The initiator is mindfulness, the diligent practitioner is action, the observer is wisdom, and the practitioner is abiding. 'Furthermore, the initiator is principle; the diligent practitioner is teaching; the observer is the gate; the practitioner is the path of liberation.' The initiator is principle, the diligent practitioner is teaching, the observer is the gate, and the practitioner is the path of liberation. Furthermore, the initiator accumulates texts (scriptures). The diligent practitioner fully grasps the meaning of the texts. The observer is not attached to sounds or texts. The practitioner realizes that all dharmas are inexpressible. Furthermore, the initiator draws near to good friends. The diligent practitioner stays away from bad friends. The observer maintains equanimity towards both good and bad friends. The practitioner remembers and upholds the teachings they have heard. Furthermore, the initiator generates the mind of renunciation. The diligent practitioner views both the loved and unloved with equanimity. The observer delights in seeking any kind of good. The practitioner attains direct wisdom. Furthermore, the initiator delights in dwelling in the wilderness. The diligent practitioner stays away from commotion. The observer delights in being in quiet places. The practitioner practices quietude. Furthermore, the initiator has few desires. The diligent practitioner is content. The observer attains wonderful joy. The practitioner knows what is appropriate. Furthermore, the initiator practices higher training in precepts. The diligent practitioner's practice is without impurity. The observer practices higher training in concentration. The practitioner practices higher training in wisdom. Furthermore, the initiator is giving; the diligent practitioner is loving speech; the observer is beneficial action; the practitioner is cooperation. Furthermore, the initiator is great loving-kindness; the diligent practitioner is great compassion; the observer is great joy; the practitioner is great equanimity. Furthermore, the initiator purifies the Buddha-land. The diligent practitioner perfects the marks and characteristics. The observer protects English version: the true Dharma. The observer protects the true Dharma.
正法。修行者，救度眾生。又發起者，了知蘊魔。勤作者，越煩惱魔。伺察者，遠離死魔。修行者，摧伏天魔。又發起者知苦；勤作者斷集；伺察者修道；修行者證滅。又發起者，修身念處。勤作者，修受念處。伺察者，修心念處。修行者，修法念處。又發起者信；勤作者精進；伺察者念、定；修行者慧。又發起者，防斷不善之法。勤作者，圓滿生起一切善法。伺察者，若身、若心輕安調暢。修行者，獲得無加行神足。又發起者，修七覺分。勤作者，行八正道。伺察者，修習止觀。修行者，得明解脫。又發起者，發起諸行。勤作者，表示潔白之行。伺察者，心得輕安。修行者，不轉境界相智。』
「複次，海意！彼勇猛精進如來複告堅固鎧菩薩言：『善男子！由精進故身心輕安；即此精進，若因若見悉當遠離。又此精進能知名、色；又此精進能滅我、我所見；又此精進能解所取之縛；又此精進能除五蓋及現所起一切煩惱；又此精進能斷惡作及彼疑惑；又此精進破諸結病；又此精進而能勤力除斷諸障；又此精進離慢、過慢；又此精進超越一切所依、所著；又此精進離諸喜、恚；又此精進于無明有愛悉不染著；又此精進于貪、瞋法而悉不行；又此精進于其癡法而常伺察；又此精進，知覺內外十二處法；又此精進，了
【現代漢語翻譯】 現代漢語譯本： 正法。修行者，救度眾生。發起者，了知五蘊之魔（蘊魔指色、受、想、行、識五蘊帶來的迷惑）。勤奮修行者，超越煩惱之魔（煩惱魔指貪、嗔、癡等煩惱）。伺察者，遠離死亡之魔（死魔指對死亡的恐懼）。修行者，摧伏天魔（天魔指障礙修行的外在力量）。發起者，了知苦諦（苦諦指人生充滿痛苦的真理）；勤奮修行者，斷除集諦（集諦指痛苦的根源）；伺察者，修習道諦（道諦指解脫痛苦的方法）；修行者，證得滅諦（滅諦指痛苦的止息）。發起者，修習身念處（身念處指專注于身體的修行）；勤奮修行者，修習受念處（受念處指專注于感受的修行）；伺察者，修習心念處（心念處指專注于內心的修行）；修行者，修習法念處（法念處指專注於一切事物的修行）。發起者，生起信心；勤奮修行者，精進修行；伺察者，保持正念和禪定；修行者，獲得智慧。發起者，防止和斷除不善之法；勤奮修行者，圓滿生起一切善法；伺察者，使身心輕安調暢；修行者，獲得無需額外努力的神足通（神足通指自由自在的能力）。發起者，修習七覺支（七覺支指七種覺悟的因素）；勤奮修行者，行八正道（八正道指八種正確的修行方法）；伺察者，修習止觀（止觀指止息妄念和觀察實相）；修行者，獲得明智和解脫。發起者，發起諸種行為；勤奮修行者，展現清凈的行為；伺察者，使內心輕安；修行者，不被境界所迷惑，保持對實相的智慧。 『複次，海意！彼勇猛精進如來複告堅固鎧菩薩言：『善男子！由精進故身心輕安；即此精進，若因若見悉當遠離。又此精進能知名、色（名色指精神和物質）；又此精進能滅我、我所見（我見指認為有真實自我的錯誤觀念）；又此精進能解所取之縛（所取之縛指執著于所感知的事物）；又此精進能除五蓋（五蓋指貪慾、嗔恚、昏沉、掉舉、疑悔）及現所起一切煩惱；又此精進能斷惡作（惡作指後悔所做的不善行為）及彼疑惑；又此精進破諸結病（結病指束縛人們的煩惱）；又此精進而能勤力除斷諸障；又此精進離慢、過慢（慢指傲慢，過慢指過度的傲慢）；又此精進超越一切所依、所著（所依指依賴的事物，所著指執著的事物）；又此精進離諸喜、恚（喜指貪愛，恚指嗔恨）；又此精進于無明（無明指對真理的無知）有愛（有愛指對存在的執著）悉不染著；又此精進于貪、瞋法而悉不行；又此精進于其癡法而常伺察（癡指愚癡）；又此精進，知覺內外十二處法（十二處指六根和六塵）；又此精進，了知諸法生滅之相。』
【English Translation】 English version: The Right Dharma. The practitioner saves sentient beings. The initiator understands the Mara of the aggregates (Skandha Mara refers to the delusion caused by the five aggregates: form, feeling, perception, mental formations, and consciousness). The diligent practitioner transcends the Mara of afflictions (Klesha Mara refers to afflictions like greed, anger, and ignorance). The observer distances themselves from the Mara of death (Mrtyu Mara refers to the fear of death). The practitioner subdues the Mara of the heavens (Devaputra Mara refers to external forces that hinder practice). The initiator understands suffering; the diligent practitioner cuts off the cause of suffering; the observer cultivates the path; the practitioner realizes the cessation of suffering. The initiator cultivates mindfulness of the body; the diligent practitioner cultivates mindfulness of feelings; the observer cultivates mindfulness of the mind; the practitioner cultivates mindfulness of phenomena. The initiator generates faith; the diligent practitioner practices diligently; the observer maintains mindfulness and concentration; the practitioner attains wisdom. The initiator prevents and cuts off unwholesome dharmas; the diligent practitioner fully generates all wholesome dharmas; the observer makes body and mind light and comfortable; the practitioner attains miraculous powers without additional effort (Abhijna refers to supernatural abilities). The initiator cultivates the seven factors of enlightenment; the diligent practitioner practices the Noble Eightfold Path; the observer cultivates calm abiding and insight; the practitioner attains clear understanding and liberation. The initiator initiates actions; the diligent practitioner demonstrates pure actions; the observer makes the mind light and comfortable; the practitioner is not deluded by realms, maintaining wisdom of reality. Furthermore, O Ocean-Mind! That courageous and diligent Tathagata then spoke to Bodhisattva Firm Armor, saying: 『Good man! Because of diligence, body and mind become light and comfortable; this very diligence, whether cause or view, should be abandoned. Moreover, this diligence can know name and form (Nama-rupa refers to mind and matter); this diligence can extinguish the view of self and what belongs to self (Atma-drishti refers to the mistaken view of a real self); this diligence can untie the bonds of what is grasped (Upadana refers to clinging to perceived things); this diligence can remove the five hindrances (Panca Nivarana refers to sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt) and all afflictions that arise; this diligence can cut off remorse (Kaukitya refers to regret for unwholesome actions) and doubt; this diligence breaks the knots of afflictions (Samyojana refers to the fetters that bind people); this diligence can diligently remove all obstacles; this diligence is free from pride and excessive pride (Mana refers to arrogance, Atimana refers to excessive arrogance); this diligence transcends all that is relied upon and clung to (Upadhi refers to things relied upon, Asakti refers to things clung to); this diligence is free from joy and anger (Raga refers to attachment, Dvesha refers to hatred); this diligence is not tainted by ignorance (Avidya refers to ignorance of truth) and craving for existence (Bhava-tanha refers to craving for existence); this diligence does not engage in greed and anger; this diligence constantly observes ignorance; this diligence knows the twelve internal and external sense bases (Ayatana refers to the six sense organs and six sense objects); this diligence understands the arising and ceasing of all dharmas.』
知五蘊及十八界本來不生；又此精進，心住寂靜、遍寂、近寂；又此精進，決了諸法悉無所得；又此精進，於一切法不取二相；又此精進，了知法性本來常住；又此精進，知一切法不來不去；又此精進，知一切法無取、無舍；又此精進，知一切法無作、無止；又此精進，知一切法無高、無下；又此精進，知一切法不出、不入；又此精進，知一切法無縛、無解；又此精進，知一切法無勤、無墮；又此精進，知一切法無放逸、無不放逸；又此精進，知一切法無能作、無所作；又此精進，知一切法無觀、無不觀；又此精進，知一切法無止息、無熾然；又此精進，知一切法無所護、無不護；又此精進，知一切法無集、無散。』
「海意！彼勇猛精進如來，為諸菩薩說如是等勤行精進法時，會中有一萬人得無生法忍。堅固鎧菩薩，于彼佛所，得聞如是精進法已，轉復發起精進勤求善法。如是精進常無休息經俱胝歲，過是已后得柔順忍。如是精進勤求善法，經爾所時，即于彼滅，滅已還於彼如來前重複化生，聽受宣說大集會正法；又復精進勤求善法。海意！其堅固鎧菩薩，以是緣故，經爾許時，普遍親近八萬四千佛，于彼花積劫中，發起精進勤求善法，經如是時一切勤行。
「海意！汝今勿生疑念，是時堅固鎧菩薩者
【現代漢語翻譯】 現代漢語譯本：『又這種精進，能知五蘊（色、受、想、行、識）和十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識）本來就不生；又這種精進，能使心安住于寂靜、普遍寂靜、接近寂靜的狀態；又這種精進，能決斷明瞭諸法都是無所得的；又這種精進，對於一切法不執取兩種對立的相；又這種精進，了知法性本來常住不變；又這種精進，知曉一切法不來不去；又這種精進，知曉一切法無取無舍；又這種精進，知曉一切法無作無止；又這種精進，知曉一切法無高無下；又這種精進，知曉一切法不出不入；又這種精進，知曉一切法無縛無解；又這種精進，知曉一切法無勤無墮；又這種精進，知曉一切法無放逸無不放逸；又這種精進，知曉一切法無能作者無所作者；又這種精進，知曉一切法無觀無不觀；又這種精進，知曉一切法無止息無熾然；又這種精進，知曉一切法無所護無不護；又這種精進，知曉一切法無集無散。』 『海意（菩薩名）！那位勇猛精進的如來，為諸菩薩宣說這些勤行精進法時，會中有一萬人證得了無生法忍。堅固鎧菩薩，在那位佛的處所，聽聞了這樣的精進法后，更加發起精進勤求善法。如此精進，常無休息地經過俱胝（千萬）歲，過了這些時間后，得到了柔順忍。如此精進勤求善法，經過那麼長的時間，就在那裡滅度，滅度后又在那位如來前重新化生，聽受宣說大乘正法；又繼續精進勤求善法。海意！那位堅固鎧菩薩，因為這個緣故，經過那麼長的時間，普遍親近了八萬四千佛，在那花積劫中，發起精進勤求善法，經過如此長的時間，一切勤行。』 『海意！你現在不要產生疑惑，那時堅固鎧菩薩就是……』
【English Translation】 English version: 『Furthermore, this diligence knows that the five skandhas (form, feeling, perception, mental formations, consciousness) and the eighteen realms (the six sense organs: eyes, ears, nose, tongue, body, mind; the six sense objects: form, sound, smell, taste, touch, dharma; and the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) are originally unborn; furthermore, this diligence allows the mind to dwell in stillness, pervasive stillness, and near stillness; furthermore, this diligence decisively understands that all dharmas are without attainment; furthermore, this diligence does not grasp two opposing aspects in all dharmas; furthermore, this diligence understands that the nature of dharmas is originally permanent; furthermore, this diligence knows that all dharmas neither come nor go; furthermore, this diligence knows that all dharmas are without grasping or relinquishing; furthermore, this diligence knows that all dharmas are without action or cessation; furthermore, this diligence knows that all dharmas are without high or low; furthermore, this diligence knows that all dharmas neither go out nor come in; furthermore, this diligence knows that all dharmas are without bondage or liberation; furthermore, this diligence knows that all dharmas are without diligence or laxity; furthermore, this diligence knows that all dharmas are without heedfulness or heedlessness; furthermore, this diligence knows that all dharmas are without an agent or an object of action; furthermore, this diligence knows that all dharmas are without observation or non-observation; furthermore, this diligence knows that all dharmas are without cessation or burning; furthermore, this diligence knows that all dharmas are without protection or non-protection; furthermore, this diligence knows that all dharmas are without accumulation or dispersion.』 『Haiyi (a Bodhisattva's name)! When that courageous and diligent Tathagata was expounding such diligent practices to the Bodhisattvas, ten thousand people in the assembly attained the forbearance of the unproduced dharmas. Bodhisattva Firm Armor, having heard such diligent practices at that Buddha's place, further aroused diligence in seeking good dharmas. Such diligence, without rest, continued for kotis (ten million) of years, and after that time, he attained the forbearance of gentleness. Having diligently sought good dharmas for such a long time, he passed away there, and after passing away, he was reborn in front of that Tathagata, listening to the exposition of the Great Vehicle Dharma; and again continued to diligently seek good dharmas. Haiyi! Because of this reason, that Bodhisattva Firm Armor, after such a long time, universally approached eighty-four thousand Buddhas, and during that Flower Accumulation Kalpa, aroused diligence in seeking good dharmas, and for such a long time, practiced all diligence.』 『Haiyi! Do not have any doubts now, that Bodhisattva Firm Armor at that time was...』
豈異人乎？即我身是。我昔曾歷多菩薩位，棄背生死勤求菩提，乃至我今得成正覺，廣行精進深歷艱苦。況復世間懈怠眾生，起下劣精進者，而能獲得菩提果邪？海意！若諸眾生能發精進者，於我法中即得清凈，非懈怠者而能成就。以是緣故，汝今當知諸有精進不放逸者，即得菩提。」
當佛說是過去所行精進法時，會中有五千菩薩得無生法忍，七千天人發阿耨多羅三藐三菩提心。◎
佛說海意菩薩所問凈印法門經卷第七 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第八
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
◎爾時，世尊重說頌曰：
「我念過去佛出世， 號曰勇猛精進尊； 劫名花積妙可觀， 最上世界名善見。 八萬四千蓮花出， 有佛出現彼劫中； 世界猶如兜率天， 所須飲食皆如意。 彼無女人不處胎， 眾生化生悉嚴好； 而復不修于余乘， 菩薩皆住大乘法。 十方所來菩薩眾， 于彼世界善可觀； 皆獲喜相妙定門， 受諸快樂未曾有。 菩薩俱胝二十六， 是眾莊嚴二足尊； 復有餘多天及人， 最上佛乘皆安住。 其佛大
【現代漢語翻譯】 現代漢語譯本：難道是別人嗎？就是我自身啊。我過去曾經歷過許多菩薩的位階，捨棄生死，勤奮追求菩提（覺悟），乃至我今天得以成就正覺（完全的覺悟），廣泛地實行精進，深深地經歷艱苦。更何況世間那些懈怠的眾生，發起低下微弱的精進，又怎麼能夠獲得菩提的果實呢？海意（菩薩名）！如果眾生能夠發起精進，在我所教的法中就能得到清凈，不是懈怠的人能夠成就的。因為這個緣故，你現在應當知道，所有精進不放逸的人，就能得到菩提。 當佛陀講述過去所修行的精進法時，法會中有五千位菩薩證得無生法忍（對諸法不生不滅的真理的領悟），七千位天人發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 《佛說海意菩薩所問凈印法門經》卷第七 大正藏第 13 冊 No. 0400 《佛說海意菩薩所問凈印法門經》 《佛說海意菩薩所問凈印法門經》卷第八 譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉詔譯 ◎這時，世尊（佛陀）再次宣說偈頌： 『我憶念過去有佛出世，名號為勇猛精進尊；劫名為花積，美妙可觀，最上世界名為善見。 八萬四千朵蓮花出現，有佛在那劫中出現；世界猶如兜率天（欲界天之一），所需飲食皆能如意。 那裡沒有女人，不經歷胎生，眾生都是化生，容貌莊嚴美好；而且不修習其他的乘法，菩薩都安住于大乘佛法。 十方前來的菩薩眾，在那世界裡非常美好；都獲得喜悅的相貌和美妙的禪定之門，享受著前所未有的快樂。 有俱胝（一億）二十六位菩薩，是眾生的莊嚴，二足尊（佛陀的尊稱）；還有許多天人和人類，都安住于最上的佛乘。 那位佛陀』
【English Translation】 English version: Is it someone else? It is my own self. I have in the past gone through many Bodhisattva stages, abandoning birth and death, diligently seeking Bodhi (enlightenment), until I have today attained Samyak-sambodhi (perfect enlightenment), extensively practicing diligence, and deeply experiencing hardships. How much more so, can those lazy beings in the world, who initiate inferior and weak diligence, obtain the fruit of Bodhi? Haiyi (name of a Bodhisattva)! If beings can initiate diligence, they will attain purity in my Dharma, not those who are lazy can achieve it. For this reason, you should now know that all those who are diligent and not lax will attain Bodhi. When the Buddha was speaking about the past practices of diligence, in the assembly, five thousand Bodhisattvas attained the Kshanti (acceptance) of the non-arising of dharmas (the truth of the non-arising and non-ceasing of all phenomena), and seven thousand Devas (gods) generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Haiyi, Volume 7 Taisho Tripitaka Volume 13, No. 0400, The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Haiyi The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Haiyi, Volume 8 Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Guang Fan Da Shi, the Purple-robed Shramana, Chen Weijing, etc., by Imperial Decree ◎At that time, the World Honored One (Buddha) spoke again in verse: 'I recall that in the past, a Buddha appeared in the world, named the Honored One of Courageous Diligence; the Kalpa (eon) was named Flower Accumulation, beautiful and wonderful to behold, and the highest world was named Good Vision. Eighty-four thousand lotus flowers appeared, and a Buddha appeared in that Kalpa; the world was like the Tushita Heaven (one of the heavens in the desire realm), and all the food and drink needed were as desired. There were no women there, and no birth from the womb; all beings were born by transformation, with dignified and beautiful appearances; and they did not cultivate other vehicles, all Bodhisattvas dwelt in the Mahayana Dharma. The assembly of Bodhisattvas who came from the ten directions was very beautiful in that world; they all obtained joyful appearances and the wonderful gate of Samadhi (meditative absorption), enjoying unprecedented happiness. There were twenty-six Kotis (hundred million) of Bodhisattvas, who were the adornment of beings, the Two-Footed Honored One (an epithet for the Buddha); and there were many other Devas and humans, all dwelling in the highest Buddha Vehicle. That Buddha'
仙智德海， 數數宣說精進門； 有菩薩名堅固鎧， 于佛發問如斯義： 『所欲安住精進力， 菩薩云何精進修？ 此義愿佛為我宣， 我於是中修行住。』 彼大法王知意已， 為說發勤精進德； 發起、勤作行相應， 常所伺察、修行住。 發起所謂菩提心， 勤作成辨眾善法； 伺察利益諸眾生， 修行隨何法住忍。 發起恭敬此聽受， 勤作宣說而開明； 深固作意伺察門， 修行謂起聖正見。 發起滌除于慳垢， 舍諸所有是勤作； 具菩提心伺察門， 修行所作不求報。 發起謂振大舍聲， 慈于丐者是勤作； 伺察受用觀無常， 修行施已不生悔。 依法所受名發起， 凈命自資是勤作； 我真實施伺察門， 修行施時無意念。 發起滌除破戒垢， 禁戒無缺是勤作； 伺察將護破戒人， 修行具戒無意念。 發起所謂身業凈， 語業清凈是勤作； 心業清凈伺察門， 修行是為諸法凈。 不容受瞋名發起， 忍力現行是勤作； 自他作護伺察門， 修行忍辱無意念。 恚者常凈名發起， 勤作于彼不捨離； 內心清凈伺察門， 修行自他無所得。 發起謂除懈怠垢， 擇精進力是勤作；
【現代漢語翻譯】 現代漢語譯本 擁有如仙人般智慧和功德的大海（仙智德海），常常宣說精進之法門； 有一位菩薩名為堅固鎧（菩薩名堅固鎧），向佛陀請教這樣的道理： 『如果想要安住于精進的力量，菩薩應該如何精進修行呢？』 『希望佛陀能為我宣說這個道理，我將依此修行安住。』 那位偉大的法王（彼大法王）知曉他的心意后，為他宣說了發起精進的功德； 發起、勤作與修行相應，常常觀察、修行安住。 發起是指發起菩提心（菩提心），勤作是指努力辨別各種善法； 觀察利益一切眾生，修行是安住于任何能忍受的法。 發起恭敬地聽聞佛法，勤作是宣說佛法並使其開明； 深入地作意觀察，修行是指生起聖正見（聖正見）。 發起是滌除慳吝的污垢，捨棄一切所有是勤作； 具備菩提心的觀察，修行是所作所為不求回報。 發起是指發出廣大的佈施之聲，慈悲對待乞討者是勤作； 觀察所受用之物皆是無常，修行是佈施之後不生後悔。 依法所受持的戒律稱為發起，以清凈的謀生方式自給自足是勤作； 我真實地實行觀察，修行是佈施時心中沒有執念。 發起是滌除破戒的污垢，持守戒律沒有缺失是勤作； 觀察並護持破戒之人，修行是持戒時心中沒有執念。 發起是指身業清凈，語業清凈是勤作； 心業清凈是觀察之門，修行是使一切法清凈。 不容許嗔恨生起稱為發起，忍辱的力量顯現是勤作； 保護自己和他人是觀察之門，修行是忍辱時心中沒有執念。 對嗔恨之人常懷清凈心稱為發起，勤作是對他們不捨棄； 內心清凈是觀察之門，修行是自他都無所得。 發起是指去除懈怠的污垢，選擇精進的力量是勤作；
【English Translation】 English version The Sage of Wisdom and Virtue, the Ocean (仙智德海), often proclaims the Dharma of diligence; There is a Bodhisattva named Firm Armor (菩薩名堅固鎧), who asks the Buddha about this meaning: 'If one wishes to abide in the power of diligence, how should a Bodhisattva practice diligence?' 'May the Buddha explain this meaning to me, so that I may practice and abide accordingly.' The Great Dharma King (彼大法王), knowing his intention, explains the merits of initiating diligence; Initiating, diligently acting, and practicing are in accordance, constantly observing and abiding in practice. Initiating refers to generating the Bodhi mind (菩提心), diligently acting refers to striving to discern all good Dharmas; Observing the benefit of all sentient beings, practicing is abiding in any Dharma that can be endured. Initiating is respectfully listening to the Dharma, diligently acting is proclaiming the Dharma and making it clear; Deeply contemplating and observing, practicing refers to generating the Holy Right View (聖正見). Initiating is to cleanse the defilement of stinginess, giving away all possessions is diligently acting; Observing with the Bodhi mind, practicing is not seeking reward for what is done. Initiating refers to making a great sound of giving, being compassionate to beggars is diligently acting; Observing that all that is enjoyed is impermanent, practicing is not regretting after giving. The precepts received according to the Dharma are called initiating, supporting oneself with a pure livelihood is diligently acting; I truly practice observation, practicing is having no attachment in mind when giving. Initiating is to cleanse the defilement of breaking precepts, keeping the precepts without deficiency is diligently acting; Observing and protecting those who break precepts, practicing is having no attachment in mind when keeping precepts. Initiating refers to the purity of bodily actions, the purity of verbal actions is diligently acting; The purity of mental actions is the gate of observation, practicing is to purify all Dharmas. Not allowing anger to arise is called initiating, the power of patience manifesting is diligently acting; Protecting oneself and others is the gate of observation, practicing is having no attachment in mind when practicing patience. Always having a pure mind towards those who are angry is called initiating, diligently acting is not abandoning them; Having a pure mind is the gate of observation, practicing is that neither self nor others are obtained. Initiating refers to removing the defilement of laziness, choosing the power of diligence is diligently acting;
護懈怠者伺察門， 修行隨何法住忍。 積集善法名發起， 成辦善法是勤作； 伺察不樂於余乘， 修行不壞諸業報。 發起了知于正念， 勤作悟入法行中； 善護正慧伺察門， 修行所謂堅固住。 發起謂理勤謂教， 彼諸法門謂伺察； 知出離道即修行， 此發精進善方便。 發起所謂文總持， 善宣說義名勤作； 不著于聲伺察門， 修行了法不可說。 親近善友名發起， 遠離惡友是勤作； 觀善惡性伺察門， 修行憶持于諸法。 法中出家名發起， 舍愛非愛是勤作； 希求善法伺察門， 修行於法無障礙。 發起樂居曠野中， 遠離憒鬧是勤作； 樂居寂靜伺察門， 修行謂修寂靜行。 少欲善言名發起， 歡喜知分是勤作； 獲受妙樂伺察門， 修行謂知所應量。 增上戒學名發起， 所修無雜是勤作； 增上心學伺察門， 增上慧學修行住。 佈施、持戒名發起， 忍辱、精進是勤作； 禪定、慧行伺察門， 修行總起智方便。 財、法二施名發起， 愛語所謂是勤作； 利行是為伺察門， 修行真實而同事。 大慈圓滿名發起， 大悲具足是勤作； 法中大喜伺察門， 修行此說大舍
智。 發起清凈佛剎土， 圓滿相好是勤作； 護持正法伺察門， 度脫眾生修行住。 不著蘊魔名發起， 出煩惱魔是勤作； 攝伏死魔伺察門， 摧伏天魔修行住。 了知苦果名發起， 不立愛故是勤作； 修道是為伺察門， 滅智所謂修行住。 發起身念處離縛， 觀受念處是勤作； 觀心念處伺察門， 修行謂觀法念處。 發起所謂信根力， 精進根力是勤作； 念、定根力伺察門， 修行謂即慧根力。 防斷不善名發起， 不壞善法是勤作； 身心輕利伺察門， 修行智起四神足。 發起謂修七覺分， 行八正道是勤作； 修習止觀伺察門， 修行真實明解脫。 發起勤作起諸行， 心得輕安伺察門； 不轉諸相境界中， 此說是為修行住。 若身、若心輕安故， 于見於因當出離； 是中名、色若了知， 諸聖稱讚此精進。 於我我所若能滅， 即解一切所取縛； 現起五蓋悉蠲除， 惡作疑惑皆斷滅。 又復能破諸結病， 此力除障無所覆； 于慢過慢斷無餘， 所作皆由精進力。 遣除一切諸有相， 止息一切諸戲論； 斷滅一切煩惱因， 智者稱讚此精進。 聞此精進功德已， 勇發精
【現代漢語翻譯】 現代漢語譯本 智慧。 發起清凈的佛國土，圓滿的相好是精勤的作為； 護持正法，觀察法門，度脫眾生，安住于修行。 不執著於五蘊之魔，名為發起；脫離煩惱之魔，是精勤的作為； 攝伏死亡之魔，觀察法門；摧伏天魔，安住于修行。 了知苦果，名為發起；不生起愛慾，是精勤的作為； 修習道，是為觀察法門；滅除智慧，是所謂的安住于修行。 發起對身體的念住，從而脫離束縛；觀察感受的念住，是精勤的作為； 觀察心的念住，是觀察法門；修行是指觀察法的念住。 發起所謂的信根力（信的力量），精進根力（精進的力量）是精勤的作為； 念根力（唸的力量）、定根力（定的力量）是觀察法門；修行是指慧根力（智慧的力量）。 防止斷絕不善，名為發起；不破壞善法，是精勤的作為； 身心輕快敏捷，是觀察法門；修行是智慧生起四神足（四種神通的基礎）。 發起是指修習七覺分（七種覺悟的因素），行八正道是精勤的作為； 修習止觀，是觀察法門；修行是真實明瞭的解脫。 發起精勤的作為，生起各種修行；心得輕安，是觀察法門； 不被各種現象境界所動搖，這被稱為安住于修行。 如果身心輕安，就應當從見解和因果中出離； 如果能了知名色（物質和精神現象），諸聖者都會稱讚這種精進。 如果能滅除對『我』和『我所』的執著，就能解脫一切所執著的束縛； 當下生起的五蓋（五種障礙）全部消除，惡作（後悔）和疑惑都斷滅。 又能破除各種煩惱的結縛，這種力量能消除障礙，沒有遮蔽； 對於驕慢和過慢完全斷除，所做的一切都依靠精進的力量。 遣除一切有相的執著，止息一切虛妄的戲論； 斷滅一切煩惱的根源，智者稱讚這種精進。 聽聞這種精進的功德后，應當勇猛地發起精進。
【English Translation】 English version Wisdom. Initiating pure Buddha lands, perfecting auspicious marks is diligent action; Upholding the Dharma, observing the gates, liberating beings, abiding in practice. Not clinging to the skandha (aggregates) demons is called initiating; escaping the klesha (affliction) demons is diligent action; Subduing the death demon, observing the gates; vanquishing the deva (god) demon, abiding in practice. Knowing the result of suffering is called initiating; not establishing craving is diligent action; Cultivating the path is observing the gates; extinguishing wisdom is what is called abiding in practice. Initiating mindfulness of the body, freeing from bondage; observing mindfulness of feeling is diligent action; Observing mindfulness of mind is observing the gates; practice is called observing mindfulness of dharma. Initiating what is called the power of faith root, the power of diligence root is diligent action; The power of mindfulness root, the power of samadhi (concentration) root is observing the gates; practice is called the power of wisdom root. Preventing the cutting off of unwholesome is called initiating; not destroying wholesome dharma is diligent action; Body and mind are light and agile is observing the gates; practice is the arising of wisdom, the four bases of psychic power. Initiating means cultivating the seven factors of enlightenment, practicing the eightfold path is diligent action; Cultivating calm and insight is observing the gates; practice is true and clear liberation. Initiating diligent action, arising all practices; the mind attains lightness and ease is observing the gates; Not being moved by the various phenomena and realms, this is said to be abiding in practice. If the body and mind are light and at ease, one should depart from views and causes; If one understands nama-rupa (name and form), the noble ones praise this diligence. If one can extinguish the attachment to 'I' and 'mine', one is liberated from all the bonds of grasping; The five hindrances that arise are all eliminated, regret and doubt are all extinguished. Furthermore, one can break all the fetters of affliction, this power removes obstacles without covering; Completely cutting off pride and excessive pride, all actions are due to the power of diligence. Dispelling all attachments to forms, ceasing all delusive discourses; Extinguishing all causes of affliction, the wise praise this diligence. Having heard the merits of this diligence, one should courageously initiate diligence.
進咸稱贊； 菩薩會中有十千， 悉得無生妙法忍。 釋迦如來此會中， 為諸菩薩廣宣說； 聞說精進先行時， 五千菩薩忍清凈。 復有天人阿修羅， 緊那羅等諸會眾； 爾時會中有百千， 發菩提心善安住。 我昔曾名堅固鎧， 得最上忍菩薩位； 棄捨身命精進修， 經爾許時常無懈。 親近八萬四千佛， 棄捨己身而奉事； 近侍諸佛一劫中， 后居無數菩薩位。」
爾時，大悲思惟大梵天王白海意菩薩言：「善男子！所言佛法是何等增語？」
海意菩薩言：「大梵！此言佛法者，是一切法增語。何以故？如來以無分別相，如量取證菩提。無分別相者，即一切法平等相，如來是中如量取證菩提。大梵！若了一切法平等，即是菩提；是故此說一切法即是佛法。若一切法如是即佛法，亦如是所有一切法自性，即佛法自性。一切法離故，應知佛法亦離。一切法空故，應知佛法亦空。大梵！一切法緣生，若能覺了諸法緣生即是菩提，如如來於一切法如是見而彼佛法亦如是見。」
梵天言：「善男子！豈非佛法越三界邪？」
菩薩言：「大梵！三界自性即是佛法。何以故？大梵！而彼佛法平等相中無高、無下，猶如虛空亦無高、下。佛法亦復如是，
【現代漢語翻譯】 現代漢語譯本： 他們都讚美道： 菩薩大會中有十千位菩薩，都獲得了無生法忍（一種對真理的深刻理解）。 釋迦如來（佛陀的名字）在這個大會中，為諸位菩薩廣泛宣說佛法； 當聽到宣說精進修行的重要性時，五千位菩薩的忍辱之心變得清凈。 還有天人、阿修羅（一種神祇）、緊那羅（一種天樂神）等各種會眾； 當時，大會中有成百上千的人，發起了菩提心（覺悟之心）並安住其中。 我過去曾名為堅固鎧（菩薩的名字），獲得了最上忍的菩薩果位； 我捨棄身命，精進修行，經歷了漫長的時間，從未懈怠。 我親近了八萬四千位佛陀，捨棄自身去奉事他們； 在諸佛身邊侍奉了一個劫（極長的時間單位），之後才居於無數菩薩的果位。
這時，大悲思惟大梵天王（一位天神）對海意菩薩（一位菩薩）說：『善男子！所說的佛法是什麼樣的教義？』
海意菩薩說：『大梵！所說的佛法，是對一切法的另一種說法。為什麼呢？因為如來（佛陀）以無分別的智慧，如實地證得了菩提（覺悟）。無分別的智慧，就是一切法平等的本質，如來在這種平等中如實地證得了菩提。大梵！如果瞭解一切法平等，那就是菩提；所以說一切法就是佛法。如果一切法是佛法，那麼一切法的自性，也就是佛法的自性。一切法是空性的，所以應該知道佛法也是空性的。一切法是因緣生起的，如果能覺悟到諸法因緣生起，那就是菩提，如來對一切法如是見，而佛法也是如是見。』
梵天說：『善男子！難道佛法不是超越三界（欲界、色界、無色界）的嗎？』
菩薩說：『大梵！三界的自性就是佛法。為什麼呢？大梵！佛法的平等相中沒有高下之分，就像虛空一樣沒有高下。佛法也是如此。』
【English Translation】 English version: They all praised: In the Bodhisattva assembly, there were ten thousand, all of whom had attained the 'Anutpattika-dharma-kshanti' (the patience of non-origination of dharmas). Shakyamuni Tathagata (the Buddha) in this assembly, widely proclaimed the Dharma to all the Bodhisattvas; Upon hearing the importance of diligent practice, five thousand Bodhisattvas' patience became pure. There were also Devas (gods), Asuras (demigods), Kinnaras (celestial musicians), and other various assemblies; At that time, there were hundreds of thousands in the assembly, who generated the Bodhicitta (the mind of enlightenment) and dwelt in it. I was once named 'Firm Armor' (a Bodhisattva's name), and attained the Bodhisattva position of supreme patience; I abandoned my body and life, practiced diligently, and for a long time, I was never lax. I was close to eighty-four thousand Buddhas, abandoning myself to serve them; I served the Buddhas for a kalpa (an extremely long period of time), and then resided in countless Bodhisattva positions.
At that time, the Great Compassionate Thinking Great Brahma King (a deity) said to the Bodhisattva Ocean Intent: 'Good man! What kind of teaching is the so-called Buddha Dharma?'
The Bodhisattva Ocean Intent said: 'Great Brahma! The so-called Buddha Dharma is another way of saying all dharmas. Why? Because the Tathagata (the Buddha) with non-discriminating wisdom, truly attained Bodhi (enlightenment). Non-discriminating wisdom is the equal nature of all dharmas, and in this equality, the Tathagata truly attained Bodhi. Great Brahma! If one understands the equality of all dharmas, that is Bodhi; therefore, it is said that all dharmas are the Buddha Dharma. If all dharmas are the Buddha Dharma, then the nature of all dharmas is also the nature of the Buddha Dharma. All dharmas are empty, so it should be known that the Buddha Dharma is also empty. All dharmas arise from conditions, and if one can realize that all dharmas arise from conditions, that is Bodhi, and the Tathagata sees all dharmas in this way, and the Buddha Dharma is also seen in this way.'
Brahma said: 'Good man! Isn't the Buddha Dharma beyond the three realms (the desire realm, the form realm, and the formless realm)?'
The Bodhisattva said: 'Great Brahma! The nature of the three realms is the Buddha Dharma. Why? Great Brahma! In the equal aspect of the Buddha Dharma, there is no high or low, just like space, which has no high or low. The Buddha Dharma is also like this.'
同彼虛空無高、無下。大梵！一切法亦然，自性空中等無高、下。大梵！若善男子及善女人，欲知佛法者，應如是知，然于所知方便不應取著。
「複次，大梵！佛法無方分，無處所，不生、不滅，非青、非黃、非赤、非白，故無顯色。非有形相故無形色，無形顯色故即是無相。大梵！無相義者即佛法義，佛法義者即不墮句義，不墮句義者即寂靜義，寂靜義者即是離義，離義者即是空義，空義者即無繫著義，無繫著義者即實性義，實性義者即真如義，真如義者即畢竟不生義，不生義者即不滅義，不滅義者即無住處義。」
爾時，海意菩薩重說頌曰：
「所說無相義， 是勝佛法義； 其說佛法義， 即不墮句義。 不墮寂靜義， 寂靜是離義； 離義即空義， 空義無著義。 無著實性義， 實性真如義； 真如即畢竟， 不生、不滅義。 不滅無處義， 法義如是住； 如所住法界， 諸法亦然住。 如諸法所住， 佛法亦然住； 如佛法所住， 生滅法亦然。 無著法等義， 真如無異住； 聲聞、緣覺法， 亦平等隨住。 如是處住法， 佛法勝無上； 無方分處所， 故佛法安住。 勿于生滅中， 隨觀諸佛法； 彼非形顯色
【現代漢語翻譯】 現代漢語譯本 如同虛空一樣，沒有高低之分。大梵（Brahmā，印度教的創造神）！一切法也是如此，其自性在空性中平等，沒有高低之別。大梵！如果善男子和善女人想要了解佛法，就應該這樣理解，但對於所瞭解的方便法門不應該執著。 「再者，大梵！佛法沒有方位，沒有處所，不生不滅，不是青色、黃色、紅色或白色，所以沒有顯色。因為它沒有形狀，所以沒有形色，沒有形色和顯色，所以就是無相。大梵！無相的意義就是佛法的意義，佛法的意義就是不落入言語概念的意義，不落入言語概念的意義就是寂靜的意義，寂靜的意義就是遠離的意義，遠離的意義就是空性的意義，空性的意義就是沒有繫縛執著的意義，沒有繫縛執著的意義就是實性的意義，實性的意義就是真如的意義，真如的意義就是畢竟不生的意義，不生的意義就是不滅的意義，不滅的意義就是沒有住處的意義。」 這時，海意菩薩（Sāgaramati Bodhisattva）再次說了偈頌： 『所說的無相之義，是殊勝的佛法之義； 其所說的佛法之義，即是不落入言語概念的意義。 不落入言語概念的意義是寂靜的意義，寂靜是遠離的意義； 遠離的意義即是空性的意義，空性的意義是沒有執著的意義。 沒有執著的意義是實性的意義，實性的意義是真如的意義； 真如即是畢竟不生、不滅的意義。 不滅是沒有處所的意義，佛法的意義就是這樣安住； 如同所安住的法界，諸法也是這樣安住。 如同諸法所安住的，佛法也是這樣安住； 如同佛法所安住的，生滅法也是這樣。 無執著的法等意義，真如沒有差異地安住； 聲聞（Śrāvaka，聽聞佛陀教法的弟子）、緣覺（Pratyekabuddha，獨自覺悟者）的法，也平等地隨順安住。 像這樣安住的法，佛法殊勝無上； 沒有方位和處所，所以佛法安住。 不要在生滅之中，隨著觀察諸佛法； 它們不是形色和顯色』
【English Translation】 English version Like the void, there is no high or low. O Brahmā (Hindu god of creation)! All dharmas are also like this, their nature is equal in emptiness, without high or low. O Brahmā! If good men and good women wish to understand the Buddha's Dharma, they should understand it in this way, but they should not be attached to the expedient means of understanding. Furthermore, O Brahmā! The Buddha's Dharma has no direction, no location, it is neither born nor does it perish, it is not blue, yellow, red, or white, therefore it has no visible color. Because it has no form, it has no shape or color, and because it has no shape or visible color, it is formless. O Brahmā! The meaning of formlessness is the meaning of the Buddha's Dharma, the meaning of the Buddha's Dharma is the meaning of not falling into conceptual language, the meaning of not falling into conceptual language is the meaning of tranquility, the meaning of tranquility is the meaning of detachment, the meaning of detachment is the meaning of emptiness, the meaning of emptiness is the meaning of no attachment, the meaning of no attachment is the meaning of true nature, the meaning of true nature is the meaning of Suchness (Tathātā), the meaning of Suchness is the meaning of ultimately not being born, the meaning of not being born is the meaning of not perishing, the meaning of not perishing is the meaning of having no abode. At that time, Sāgaramati Bodhisattva again spoke in verses: 'The meaning of formlessness that is spoken, is the supreme meaning of the Buddha's Dharma; The meaning of the Buddha's Dharma that is spoken, is the meaning of not falling into conceptual language. The meaning of not falling into conceptual language is the meaning of tranquility, tranquility is the meaning of detachment; The meaning of detachment is the meaning of emptiness, the meaning of emptiness is the meaning of no attachment. The meaning of no attachment is the meaning of true nature, the meaning of true nature is the meaning of Suchness; Suchness is the meaning of ultimately not being born and not perishing. Not perishing is the meaning of having no abode, the meaning of the Dharma is thus abiding; Just as the realm of Dharma abides, all dharmas also abide in this way. Just as all dharmas abide, the Buddha's Dharma also abides in this way; Just as the Buddha's Dharma abides, the dharmas of birth and death are also like this. The meaning of the Dharma of no attachment, Suchness abides without difference; The Dharma of Śrāvakas (disciples who hear the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) also equally abide accordingly. The Dharma that abides in this way, the Buddha's Dharma is supreme and unsurpassed; Without direction or location, therefore the Buddha's Dharma abides. Do not, within birth and death, observe the Buddha's Dharma accordingly; They are not form or visible color.'
， 無少法可得。 無形亦無相， 佛法而開明； 如諸法自性， 佛法亦如是。 此所說平等， 無差別無相； 如是求佛法， 諸法亦然求。 若法無所得， 彼即無分別； 佛及諸佛法， 一切法皆然。 大仙處道場， 得平等正法， 佛及諸佛法， 于道場觀察； 彼所說佛法， 平等等故常， 等無高下法， 如虛空清凈。 若佛及佛智， 彼佛此所說， 謂諸法緣生， 自性無所有； 若自性不有， 即無少法生。 實際此若知， 世間等無際； 是際中起智， 隨轉一切法。 所謂過去法， 及彼未來法； 此名現在法， 此是諸佛法。 如是三時中， 佛智無所著； 由智無著故， 牟尼乃說法。 所謂佛十力， 及四無所畏； 諸佛十八種， 不共功德法。 於是中普攝， 所有一切法； 如是一切法， 是即諸佛法。」
複次，大悲思惟大梵天王重白海意菩薩言：「善男子！汝于如是法中，云何所見？」
菩薩言：「大梵！夫佛法者墮色數邪？」
梵天言：「不也。」
菩薩言：「若法非色即不可見，若無對礙即無表了。是中雲何有所見邪？」
梵天言：「
【現代漢語翻譯】 現代漢語譯本 沒有絲毫的法可以獲得。 沒有形狀也沒有相貌，佛法因此而開明； 如同諸法的自性，佛法也是如此。 這裡所說的平等，沒有差別也沒有相狀； 像這樣尋求佛法，尋求諸法也是如此。 如果法沒有所得，它就沒有分別； 佛和諸佛的法，一切法都是這樣。 大仙在道場中，獲得平等正法， 佛和諸佛的法，在道場中觀察； 他們所說的佛法，因為平等所以恒常， 平等沒有高下之分，如同虛空清凈。 如果佛和佛的智慧，佛所說的， 是指諸法因緣而生，自性本無所有； 如果自性不存在，就沒有絲毫的法產生。 如果知道這個實際，世間就如同無邊際； 在這個邊際中生起智慧，隨之運轉一切法。 所謂過去的法，以及未來的法； 這稱為現在的法，這就是諸佛的法。 像這樣在三時中，佛的智慧沒有執著； 因為智慧沒有執著，牟尼（釋迦牟尼佛的稱號）才說法。 所謂佛的十力（佛的十種力量），以及四無所畏（佛的四種無畏懼的自信）； 諸佛的十八種，不共功德法（佛獨有的十八種功德）。 在這其中普遍攝取，所有一切的法； 像這樣的一切法，就是諸佛的法。」
再次，大悲（菩薩名）思惟大梵天王（色界天之主）再次對海意菩薩（菩薩名）說：「善男子！你對於這樣的法，是如何看待的？」
菩薩說：「大梵！佛法是屬於色法（物質現象）的範疇嗎？」
梵天說：「不是。」
菩薩說：「如果法不是色法，就不可見，如果沒有對礙（阻礙）就沒有表了（表達）。那麼，這裡怎麼會有所見呢？」
梵天說：「
【English Translation】 English version There is no dharma (law, teaching) that can be obtained. Without form and without appearance, the Buddha's dharma is thus revealed; Like the self-nature of all dharmas, the Buddha's dharma is also like this. This equality that is spoken of, has no difference and no appearance; Seeking the Buddha's dharma in this way, seeking all dharmas is also like this. If a dharma has nothing to be obtained, then it has no discrimination; The Buddha and the dharmas of all Buddhas, all dharmas are like this. The great sage (Buddha) in the Bodhimanda (place of enlightenment), obtains the equal and right dharma, The Buddha and the dharmas of all Buddhas, are observed in the Bodhimanda; The Buddha's dharma that they speak of, because of equality, is constant, Equality has no high or low, like the purity of the void. If the Buddha and the Buddha's wisdom, what the Buddha speaks of, Refers to all dharmas arising from conditions, their self-nature is without anything; If self-nature does not exist, then no dharma arises. If this reality is known, the world is like an endless boundary; From this boundary, wisdom arises, and all dharmas are transformed accordingly. The so-called past dharmas, and the future dharmas; This is called the present dharma, this is the dharma of all Buddhas. In these three times, the Buddha's wisdom has no attachment; Because wisdom has no attachment, Muni (another name for Shakyamuni Buddha) speaks the dharma. The so-called ten powers of the Buddha (ten strengths of a Buddha), and the four fearlessnesses (four kinds of fearlessness of a Buddha); The eighteen unique qualities of all Buddhas, the unshared meritorious dharmas (eighteen unique merits of a Buddha). Within this, all dharmas are universally included; All dharmas like this, are the dharmas of all Buddhas."
Furthermore, Mahakaruna (a Bodhisattva's name), contemplating, the Great Brahma King (lord of the Form Realm) again said to the Bodhisattva Haiyi (a Bodhisattva's name): 'Good man! How do you view such a dharma?'
The Bodhisattva said: 'Great Brahma! Does the Buddha's dharma fall into the category of rupa (material phenomena)?'
Brahma said: 'No.'
The Bodhisattva said: 'If a dharma is not rupa, then it cannot be seen, and if there is no obstruction, then there is no expression. How can there be any seeing here?'
Brahma said: '
不也。善男子！」
菩薩言：「大梵！若佛法不可見者，即一切法亦如是。何以故？法本無二。此無二者即是一切法。大梵！若法有所見，彼即是有相，謂以無別可見無別佛法。若此如是見，彼如是佛法。若如是佛法，彼即如是見。」
梵天言：「善男子！若爾者，如來於一切法，不復有見。」
菩薩言：「大梵！若如來於佛法中有所見者，即彼如來及諸佛法，有實定性可得。」
梵天言：「善男子！若如是者，佛法不有邪？」
菩薩言：「大梵！若法無實定性，是中有無，悉不可說。若法非有無，彼即無所見。」
梵天言：「若爾，何故世尊今此會中說佛法邪？」
菩薩言：「大梵！如說虛空，非彼虛空有實定性。佛法亦復如是，此說佛法，非彼佛法有實定性。」
梵天言：「希有善男子！若初發心菩薩，聞此說已不生驚怖者，而是菩薩于佛法中被堅固鎧。」
菩薩言：「大梵！若諸眾生，得佛加持、已發菩提心者，聞此所說甚深佛法，即不生驚怖。又復，大梵！有取有執者即生驚怖，無取無執者不生驚怖；有依止有系著者即生驚怖，無依止無系著者不生驚怖；有我、我所見者即生驚怖，離我我所見者不生驚怖。」
梵天言：「善男子！菩薩有幾種
【現代漢語翻譯】 現代漢語譯本： 「不是這樣的，善男子！」 菩薩說：「大梵（梵天）！如果佛法不可見，那麼一切法也是如此。為什麼呢？因為法的本質是無二的。這無二的本質就是一切法。大梵！如果法有所見，那它就是有相的，也就是說，不能區分可見之物和佛法。如果這樣看待，那就是這樣的佛法。如果這樣的佛法，那就是這樣的看待。」 梵天說：「善男子！如果這樣，如來對於一切法，就不再有任何見解了。」 菩薩說：「大梵！如果如來在佛法中有所見，那麼如來和佛法就有了真實的、固定的性質。」 梵天說：「善男子！如果這樣，佛法豈不是不存在了嗎？」 菩薩說：「大梵！如果法沒有真實的、固定的性質，那麼說它存在或不存在，都是不可說的。如果法既非存在也非不存在，那就沒有什麼可見的。」 梵天說：「如果這樣，為什麼世尊（佛陀）現在在這個法會上宣說佛法呢？」 菩薩說：「大梵！就像說虛空，虛空並沒有真實的、固定的性質。佛法也是如此，說佛法，並不是說佛法有真實的、固定的性質。」 梵天說：「真是稀有啊，善男子！如果初發心的菩薩，聽了這些話而不感到驚恐，那麼這位菩薩在佛法中就穿上了堅固的鎧甲。」 菩薩說：「大梵！如果眾生得到佛的加持，並且已經發起了菩提心，聽了這些甚深的佛法，就不會感到驚恐。而且，大梵！有執著、有固守的人就會感到驚恐，沒有執著、沒有固守的人就不會感到驚恐；有依賴、有繫縛的人就會感到驚恐，沒有依賴、沒有繫縛的人就不會感到驚恐；有我見、我所見的人就會感到驚恐，離開我見、我所見的人就不會感到驚恐。」 梵天說：「善男子！菩薩有幾種...
【English Translation】 English version: 「No, good man!」 The Bodhisattva said, 「Great Brahma! If the Dharma of the Buddha is not visible, then all dharmas are also like that. Why? Because the nature of dharma is non-dual. This non-duality is all dharmas. Great Brahma! If dharma is seen as something, then it has form, meaning there is no distinction between what is seen and the Dharma of the Buddha. If it is seen like this, then that is the Dharma of the Buddha. If that is the Dharma of the Buddha, then that is how it is seen.」 Brahma said, 「Good man! If that is so, then the Tathagata (Buddha) has no view of all dharmas.」 The Bodhisattva said, 「Great Brahma! If the Tathagata has a view of the Dharma of the Buddha, then the Tathagata and the Dharma of the Buddha would have a real, fixed nature.」 Brahma said, 「Good man! If that is so, then does the Dharma of the Buddha not exist?」 The Bodhisattva said, 「Great Brahma! If dharma has no real, fixed nature, then it is impossible to say whether it exists or does not exist. If dharma is neither existence nor non-existence, then there is nothing to be seen.」 Brahma said, 「If that is so, why does the World Honored One (Buddha) now preach the Dharma of the Buddha in this assembly?」 The Bodhisattva said, 「Great Brahma! Just like when we speak of space, space does not have a real, fixed nature. The Dharma of the Buddha is also like that. When we speak of the Dharma of the Buddha, it does not mean that the Dharma of the Buddha has a real, fixed nature.」 Brahma said, 「It is rare, good man! If a Bodhisattva who has just begun to cultivate does not become frightened upon hearing this teaching, then that Bodhisattva is wearing strong armor in the Dharma of the Buddha.」 The Bodhisattva said, 「Great Brahma! If sentient beings receive the blessing of the Buddha and have already generated the Bodhi mind, they will not be frightened upon hearing these profound teachings of the Dharma. Moreover, Great Brahma! Those who have attachments and clingings will be frightened, while those who have no attachments and clingings will not be frightened; those who have reliance and bondage will be frightened, while those who have no reliance and bondage will not be frightened; those who have a view of self and what belongs to self will be frightened, while those who are free from the view of self and what belongs to self will not be frightened.」 Brahma said, 「Good man! How many kinds of Bodhisattvas are there...
力？若諸菩薩具是力者，即于如是甚深佛法中不生驚怖。」
菩薩言：「大梵！諸菩薩有八種力。若諸菩薩具是力者，乃于如是甚深佛法中不生驚怖。何等為八？一者、無障礙信力，于諸佛法生勝解故。二者、尊重出生善知識力，諦意隨順如師尊故。三者、多聞出生慧力，出世間法悉圓滿故。四者、福行出生承事之力，無量福行悉圓滿故。五者、深固作意出生智力，破諸魔故。六者、大慈出生大悲之力，于無我法離疑惑故。七者、安定出生善思惟力，大菩提心不忘失故。八者、無佗信出生忍力，獲得無生妙法忍故。大梵！此等是為菩薩八種勝力。若諸菩薩摩訶薩具是力者，能于甚深諸佛法中不生驚怖。」
爾時，世尊贊海意菩薩摩訶薩言：「善哉，善哉！海意！汝善說此菩薩八力。若諸菩薩具是力者，能于甚深諸佛法中不生驚怖。又復于佛法中，隨所聞已皆不生怖。海意當知！諸說法聲皆是分別，若於菩提勝義諦中即不能說。何以故？彼勝義諦，非語言、非詮表，亦非文字積集所行。尚非心、心所法而可能轉，況覆文字有所行邪？海意！如汝所觀，諸佛世尊有所說者，但為不可思議一切眾生大悲轉故，乃于如是甚深法中成正覺已，于無文字、無語言、無記說、無詮表法中，為他眾生及補特伽羅，假以文字
【現代漢語翻譯】 現代漢語譯本：『力量？如果菩薩們具備這些力量，就不會對如此深奧的佛法感到驚恐。』 菩薩說：『大梵天！菩薩有八種力量。如果菩薩們具備這些力量，就不會對如此深奧的佛法感到驚恐。哪八種呢？第一，無障礙的信力，因為對諸佛的教法產生殊勝的理解。第二，尊重並依止善知識的力量，因為真心實意地順從老師的教導。第三，通過廣聞佛法而產生的智慧力，因為出世間的法都圓滿具足。第四，通過積累福德而產生的承事力，因為無量的福德行為都圓滿具足。第五，通過堅定不移的意念而產生的智力，因為能破除一切魔障。第六，通過大慈心而產生的大悲力，因為對無我之法不再有疑惑。第七，通過安定心而產生的善思惟力，因為不會忘失大菩提心。第八，通過不依賴他人的信心而產生的忍力，因為獲得了無生法忍的殊勝境界。大梵天！這些就是菩薩的八種殊勝力量。如果菩薩摩訶薩具備這些力量，就能對深奧的佛法不生驚恐。』 那時，世尊讚歎海意菩薩摩訶薩說：『善哉，善哉！海意！你很好地闡述了菩薩的八種力量。如果菩薩們具備這些力量，就能對深奧的佛法不生驚恐。而且，對於佛法，無論聽到什麼都不會感到恐懼。海意，你要知道，所有說法之聲都是分別，在菩提的勝義諦中是無法言說的。為什麼呢？因為那勝義諦，不是語言，不是詮釋，也不是文字的積累所能表達的。甚至不是心和心所法所能轉動的，更何況是文字所能表達的呢？海意！正如你所見，諸佛世尊所說的一切，都是爲了不可思議的一切眾生的大悲心而轉動的，在如此深奧的法中成就正覺后，在無文字、無語言、無記說、無詮釋的法中，爲了其他眾生和補特伽羅（人），假借文字
【English Translation】 English version: 'Power? If Bodhisattvas possess these powers, they will not be frightened by such profound Buddha-dharma.' The Bodhisattva said, 'Great Brahma! Bodhisattvas have eight kinds of power. If Bodhisattvas possess these powers, they will not be frightened by such profound Buddha-dharma. What are the eight? First, the power of unobstructed faith, because they generate superior understanding of all Buddha-dharmas. Second, the power of respecting and relying on virtuous teachers, because they sincerely follow the teachings of their teachers. Third, the power of wisdom arising from extensive learning, because all the transcendental dharmas are fully perfected. Fourth, the power of service arising from the practice of merit, because countless meritorious actions are fully perfected. Fifth, the power of wisdom arising from firm intention, because they can break through all demonic obstacles. Sixth, the power of great compassion arising from great loving-kindness, because they no longer have doubts about the dharma of no-self. Seventh, the power of good contemplation arising from a stable mind, because they do not forget the great Bodhi mind. Eighth, the power of patience arising from faith that is not dependent on others, because they have attained the sublime state of the non-arising of dharmas. Great Brahma! These are the eight superior powers of Bodhisattvas. If Bodhisattva Mahasattvas possess these powers, they will not be frightened by the profound Buddha-dharma.' At that time, the World Honored One praised Bodhisattva Mahasattva Ocean-Intent, saying, 'Excellent, excellent! Ocean-Intent! You have well explained the eight powers of Bodhisattvas. If Bodhisattvas possess these powers, they will not be frightened by the profound Buddha-dharma. Moreover, regarding the Buddha-dharma, they will not be afraid of whatever they hear. Ocean-Intent, you should know that all sounds of teachings are discriminations, and cannot be spoken of in the ultimate truth of Bodhi. Why? Because that ultimate truth is not language, not explanation, nor can it be expressed by the accumulation of words. It cannot even be moved by mind and mental states, let alone by words. Ocean-Intent! As you have observed, all that the Buddhas, the World Honored Ones, have spoken is for the sake of the great compassion for all inconceivable beings. Having attained enlightenment in such profound dharma, in the dharma that is without words, without language, without notation, and without explanation, they use words for the sake of other beings and individuals (pudgala).'
建立宣說。海意！譬如有人知此虛空，非色相故不可見，非對礙故無表了，然于空中以種種色彩畫形像，所謂象、馬、車乘，天、龍、夜叉、乾闥婆等，現諸色相。海意！于汝意云何？是人所作斯為難不？」
海意菩薩白佛言：「世尊！是人所作最極為難。」
佛言：「海意！諸佛世尊如復為難過極于彼。何以故？謂于不可說法中成正覺已，假以言說，為他眾生及補特伽羅建立宣說。由於不可說義中如實覺了，是故諸佛難作能作。海意！若復有人於此甚深佛法之中，不驚、不怖、不生恐畏者，當知是人于先佛所深種善根作諸勝行，是故於此甚深佛法不生恐畏。若復有人於此甚深經典一切世間難信解法如實知已，受持、讀誦、廣為他說者，當知是人能持如來一切法藏，能持一切眾生諸善法分。
「又復，海意！若有菩薩得佛眼照明，能于無量諸佛剎中，滿積珍寶持用供養，彼彼如來廣行佈施。于汝意云何？而彼菩薩以是緣故得福多不？」
海意白佛言：「甚多，世尊！甚多，善逝！此之福蘊無量無數，乃至譬喻所不能及。」
佛言：「海意！我今語汝，如汝應知，若有菩薩能于如來法中善為作護，令三寶種不斷不絕，于諸眾生不捨大悲，于如是等甚深經典如來大智法中能了知已，受持、
【現代漢語翻譯】 現代漢語譯本 佛陀開始宣講：『海意（菩薩名）！譬如有人知道虛空，因為它沒有顏色和形狀，所以看不見；因為它沒有阻礙，所以無法被表示。然而，這個人卻在虛空中用各種色彩畫出形象，比如大象、馬、車乘，以及天神、龍、夜叉、乾闥婆等，顯現出各種色彩的形象。海意！你認為如何？這個人所做的事情是不是非常困難？』 海意菩薩對佛說：『世尊！這個人所做的事情極其困難。』 佛陀說：『海意！諸佛世尊所做的事情比這還要困難得多。為什麼呢？因為他們在不可言說的法中成就正覺之後，卻假借言語，為其他眾生和補特伽羅（人）建立和宣說佛法。他們在不可言說的意義中如實覺悟，所以諸佛所做的事情是難上加難。海意！如果有人對於這甚深的佛法，不感到驚訝、不感到恐懼、不產生畏懼，那麼應當知道這個人過去在諸佛那裡深深地種下了善根，做了各種殊勝的修行，所以對於這甚深的佛法不會產生畏懼。如果有人對於這甚深的經典，對於一切世間難以相信和理解的法如實地瞭解之後，能夠受持、讀誦、並且廣泛地為他人宣說，那麼應當知道這個人能夠持有如來的一切法藏，能夠持有所有眾生的各種善法。』 『此外，海意！如果有菩薩得到佛眼的照明，能夠在無量諸佛的剎土中，堆滿珍寶用來供養，在各個如來那裡廣泛地行佈施。你認為如何？那位菩薩因為這個緣故得到的福報多不多？』 海意對佛說：『非常多，世尊！非常多，善逝（佛的尊稱）！這樣的福德積累是無量無數的，甚至無法用比喻來形容。』 佛陀說：『海意！我現在告訴你，你應該知道，如果有菩薩能夠在如來的法中好好地守護，使三寶的種子不斷絕，不捨棄對眾生的大悲心，對於這些甚深的經典，如來大智慧的法能夠了解之後，受持、
【English Translation】 English version The Buddha began to expound: 'Haiyi (name of a Bodhisattva)! For example, if someone knows the void, because it has no color or shape, it cannot be seen; because it has no obstruction, it cannot be represented. However, this person uses various colors to paint images in the void, such as elephants, horses, chariots, as well as gods, dragons, yakshas, gandharvas, etc., manifesting various colored images. Haiyi! What do you think? Is what this person does very difficult?' Bodhisattva Haiyi said to the Buddha: 'World Honored One! What this person does is extremely difficult.' The Buddha said: 'Haiyi! What the Buddhas, the World Honored Ones, do is even more difficult than that. Why? Because after they have attained perfect enlightenment in the ineffable Dharma, they use language to establish and expound the Dharma for other sentient beings and pudgalas (persons). They have truly awakened to the ineffable meaning, so what the Buddhas do is difficult beyond measure. Haiyi! If someone is not surprised, not afraid, and does not feel fear towards this profound Dharma, then it should be known that this person has deeply planted good roots in the past with the Buddhas and has done various excellent practices, so they will not feel fear towards this profound Dharma. If someone truly understands this profound scripture, the Dharma that is difficult for all the world to believe and understand, and is able to uphold, recite, and widely expound it to others, then it should be known that this person is able to hold all the Dharma treasures of the Tathagata and is able to hold all the good Dharma of all sentient beings.' 'Furthermore, Haiyi! If a Bodhisattva obtains the illumination of the Buddha's eye and is able to fill countless Buddha lands with treasures to offer, and widely practices giving to each Tathagata. What do you think? Is the merit that Bodhisattva obtains because of this much or not?' Haiyi said to the Buddha: 'Very much, World Honored One! Very much, Sugata (an epithet of the Buddha)! The accumulation of such merit is immeasurable and countless, even beyond the reach of metaphors.' The Buddha said: 'Haiyi! I am now telling you, as you should know, if a Bodhisattva is able to protect the Dharma of the Tathagata well, so that the seeds of the Three Jewels are not cut off, and does not abandon great compassion for sentient beings, and after understanding these profound scriptures, the Dharma of the Tathagata's great wisdom, is able to uphold,
讀誦，何況是中如理修行，而此菩薩所得福蘊倍多於彼。何以故？所有財施，但是世間之所愛樂；若法施者，彼即出過一切世間。
「複次，海意！若有菩薩能護持正法者，而此菩薩得四種攝受。何等為四？一者、得佛攝受；二者、得天攝受；三者、得福攝受；四者、得智攝受。若諸菩薩得佛攝受者，當得四種最勝之法。何等為四？一者、常得不離瞻仰如來；二者、一切魔眾伺不得便；三者、獲得無盡陀羅尼門；四者、速具神力住不退轉地。海意！諸有菩薩為佛攝受者，獲得如是四種最勝之法。又諸菩薩若得天攝受者，當獲四種清凈。何等為四？一者、天眾神力，令其菩薩眾會清凈；二者、使令聽受正法專注一心；三者、遣除一切魔外之眾；四者、由天威神，能令一切無不清凈，悉得凈心。海意！諸有菩薩為天攝受者，獲得如是四種清凈。又諸菩薩若得福攝受者，當獲四種莊嚴之相。何等為四？一者、身莊嚴，謂相好圓滿；二者、語莊嚴，謂勝出一切眾生語言音聲；三者、國土莊嚴，謂諸所施作悉能顯示；四者、所生莊嚴，謂在所生處或為梵王帝釋護世天等。海意！諸有菩薩為福攝受者，獲得如是四種莊嚴。又諸菩薩，若得智攝受者，當獲四種照明之法。何等為四？一者、照明一切眾生根性，如其所應即為說法
【現代漢語翻譯】 現代漢語譯本：僅僅是讀誦，更何況是依照正理修行，這位菩薩所獲得的福德積累比前者多得多。為什麼呢？因為所有的財物佈施，都只是世間所喜愛的；而法佈施，則超越了一切世間。 『再者，海意（菩薩名）！如果菩薩能夠護持正法，那麼這位菩薩將獲得四種攝受。是哪四種呢？第一，得到佛的攝受；第二，得到天的攝受；第三，得到福的攝受；第四，得到智的攝受。如果菩薩得到佛的攝受，將獲得四種最殊勝的法。是哪四種呢？第一，常常能夠不離瞻仰如來；第二，一切魔眾都無法找到機會加害；第三，獲得無盡的陀羅尼（總持）法門；第四，迅速具備神通力，安住于不退轉的地位。海意！凡是得到佛攝受的菩薩，都能獲得這四種最殊勝的法。此外，如果菩薩得到天的攝受，將獲得四種清凈。是哪四種呢？第一，天眾的神力，使菩薩的集會清凈；第二，使聽受正法的人能夠專心一致；第三，遣除一切魔外之眾；第四，由於天的威神力，能夠使一切不清凈的事物都變得清凈，使一切眾生都得到清凈的心。海意！凡是得到天攝受的菩薩，都能獲得這四種清凈。此外，如果菩薩得到福的攝受，將獲得四種莊嚴的相貌。是哪四種呢？第一，身體的莊嚴，指相好圓滿；第二，語言的莊嚴，指勝過一切眾生的語言音聲；第三，國土的莊嚴，指所做的一切都能顯現；第四，所生之處的莊嚴，指在所生之處，或者成為梵王、帝釋、護世天等。海意！凡是得到福攝受的菩薩，都能獲得這四種莊嚴。此外，如果菩薩得到智的攝受，將獲得四種照明之法。是哪四種呢？第一，照明一切眾生的根性，根據他們的情況為他們說法。
【English Translation】 English version: Merely reciting, let alone practicing according to the Dharma, this Bodhisattva's accumulation of merit is many times greater than the former. Why is this so? Because all material giving is only what the world loves; while the giving of Dharma surpasses all the world. 'Furthermore, Sea-Intent (a Bodhisattva's name)! If a Bodhisattva can uphold the true Dharma, then this Bodhisattva will obtain four kinds of support. What are the four? First, obtaining the support of the Buddha; second, obtaining the support of the Devas (gods); third, obtaining the support of merit; fourth, obtaining the support of wisdom. If a Bodhisattva obtains the support of the Buddha, they will obtain four most excellent Dharmas. What are the four? First, they will always be able to contemplate the Tathagata (Buddha) without separation; second, all Mara's (demon) hosts will not find an opportunity to harm them; third, they will obtain the inexhaustible Dharani (mantra) gate; fourth, they will quickly possess supernatural powers and dwell in the stage of non-retrogression. Sea-Intent! All Bodhisattvas who obtain the support of the Buddha will obtain these four most excellent Dharmas. Moreover, if a Bodhisattva obtains the support of the Devas, they will obtain four kinds of purity. What are the four? First, the divine power of the Devas will purify the Bodhisattva's assembly; second, it will enable those who listen to the true Dharma to be focused and single-minded; third, it will dispel all Mara's and heretical groups; fourth, through the divine power of the Devas, it will be able to purify all that is impure, enabling all beings to obtain pure minds. Sea-Intent! All Bodhisattvas who obtain the support of the Devas will obtain these four kinds of purity. Moreover, if a Bodhisattva obtains the support of merit, they will obtain four kinds of adornments. What are the four? First, the adornment of the body, referring to the perfection of the marks and characteristics; second, the adornment of speech, referring to surpassing the speech and sounds of all beings; third, the adornment of the land, referring to the ability to manifest all that is done; fourth, the adornment of birth, referring to being born in places where they may become Brahma Kings, Indra, or Guardian Devas. Sea-Intent! All Bodhisattvas who obtain the support of merit will obtain these four kinds of adornments. Moreover, if a Bodhisattva obtains the support of wisdom, they will obtain four kinds of illuminating Dharmas. What are the four? First, illuminating the faculties of all beings, and teaching the Dharma according to their needs.
；二者、照明一切煩惱之病，積集法藥隨為治療；三者、神力照明，余佛剎中悉能遍往；四者、法界照明，於一切法如實了知。海意！諸有菩薩為智攝受者，獲得如是四種照明。以是緣故，菩薩摩訶薩欲得如是攝受稱讚功德法者，應當勤行護持正法。若諸菩薩而能勤行護正法者，當獲無量最勝功德。」
佛說海意菩薩所問凈印法門經卷第八 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第九
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
爾時，世尊重說頌曰：
「諸佛正法能護持， 當得種種善稱讚； 彼稱讚法我略宣， 如大海中水一渧。 知諸佛恩能報者， 諸佛付託持法藏； 諸佛正法能護持， 是即普供十方佛。 佛眼照明觀佛剎， 妙寶供養諸世尊； 諸佛正法護持時， 比前福蘊此最勝。 雖以世財供養佛， 不能解脫世間行； 出世勝法若求時， 智者出離世間法。 諸佛正法護持者， 即得諸佛所攝受； 諸天、龍等亦攝持， 福攝、智攝皆獲得。 諸佛正法護持者， 得念、慧、行悉具足； 廣大勝慧普遍知， 智者拔除煩惱種。
【現代漢語翻譯】 現代漢語譯本 第二，它能照亮一切煩惱的病癥，並積聚法藥以進行治療；第三，它以神力照明，能夠遍往其他佛剎（Buddha-kṣetra，佛的國土）；第四，它以法界照明，對一切法都能如實了知。海意（Sāgaramati）！凡是被智慧所攝受的菩薩，都能獲得這四種照明。因此，菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）如果想要獲得這種攝受和稱讚的功德法，就應當勤奮地護持正法。如果菩薩能夠勤奮地護持正法，就能獲得無量最殊勝的功德。」
佛說海意菩薩所問凈印法門經 卷第八 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經 卷第九
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
爾時，世尊（Bhagavān，佛的尊稱）重說頌曰：
『諸佛正法能護持， 當得種種善稱讚； 彼稱讚法我略宣， 如大海中水一渧。 知諸佛恩能報者， 諸佛付託持法藏； 諸佛正法能護持， 是即普供十方佛。 佛眼照明觀佛剎， 妙寶供養諸世尊； 諸佛正法護持時， 比前福蘊此最勝。 雖以世財供養佛， 不能解脫世間行； 出世勝法若求時， 智者出離世間法。 諸佛正法護持者， 即得諸佛所攝受； 諸天、龍等亦攝持， 福攝、智攝皆獲得。 諸佛正法護持者， 得念、慧、行悉具足； 廣大勝慧普遍知， 智者拔除煩惱種。
【English Translation】 English version Secondly, it illuminates the sickness of all afflictions and accumulates the medicine of Dharma for treatment; thirdly, it illuminates with divine power, enabling one to travel to all other Buddha-kṣetras (Buddha-fields); fourthly, it illuminates the Dharma realm, enabling one to truly understand all dharmas. Sāgaramati! Those bodhisattvas who are embraced by wisdom obtain these four illuminations. Therefore, bodhisattva-mahāsattvas (great bodhisattvas) who wish to obtain such embracing and praised meritorious dharmas should diligently practice protecting the true Dharma. If bodhisattvas can diligently practice protecting the true Dharma, they will obtain immeasurable and most excellent merits.』
The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Sāgaramati, Spoken by the Buddha, Volume 8 Taisho Tripitaka Volume 13, No. 0400, The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Sāgaramati, Spoken by the Buddha
The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Sāgaramati, Spoken by the Buddha, Volume 9
Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Guang Fan Da Shi, the Purple-Robed Śramaṇa, Wei Jing, etc., under Imperial Decree
At that time, the Bhagavan (the Blessed One) spoke again in verses:
'Those who uphold the true Dharma of all Buddhas will receive various good praises; I will briefly proclaim these praised dharmas, like a single drop of water in the great ocean. Those who know the Buddhas' kindness and can repay it, the Buddhas entrust them with the Dharma treasury; Those who uphold the true Dharma of all Buddhas, this is the same as making offerings to all Buddhas in the ten directions. The Buddha's eye illuminates and observes the Buddha-kṣetras, offering wonderful treasures to all World Honored Ones; When upholding the true Dharma of all Buddhas, the merit accumulated is the most excellent compared to the previous. Although one may make offerings to the Buddhas with worldly wealth, one cannot be liberated from worldly actions; If one seeks the superior Dharma that transcends the world, the wise will depart from worldly dharmas. Those who uphold the true Dharma of all Buddhas will be embraced by all Buddhas; Gods, dragons, and others will also embrace them, and they will obtain both merit and wisdom. Those who uphold the true Dharma of all Buddhas will have mindfulness, wisdom, and practice fully complete; With vast and superior wisdom, they will universally know, and the wise will eradicate the seeds of afflictions.'
諸佛正法護持者， 非彼諸魔伺得便； 惡作疑惑悉蠲除， 彼無諸障亦無縛。 諸佛正法護持者， 所生剎土不空過； 一切生中見佛身， 見已即得心清凈。 諸佛正法護持者， 獲得宿命大智法； 出家善利數能成， 所修真實清凈行。 諸佛正法護持者， 戒聞勝生諸梵行； 得五智通妙輕安， 禪定解脫悉無礙。 諸佛正法護持者， 趣入甚深諸法中； 佛境界空無所疑， 信解眾生無我法。 諸佛正法護持者， 獲無礙解捷利慧； 得無礙言無畏門， 破諸眾生疑惑網。 諸佛正法護持者， 得大總持勝善利； 不能聽受百劫中， 由具辯才悉無礙。 諸佛正法護持者， 得諸智者常稱讚； 天、阿修羅等悅心， 諸佛贊護如佛子。 諸佛正法護持者， 帝釋梵王得非難； 及彼人中轉輪王， 乃至菩提勝妙樂。 諸佛正法護持者， 具三十二殊妙相； 大智圓成無壞身， 一切觀者無厭足。 諸佛正法護持者， 得善知識亦非難； 彼為宣明法印門， 聽受無盡正法藏。 諸佛正法護持者， 身、語、心業皆清凈； 戒、定、慧凈亦復然， 得解脫智善清凈。 諸佛正法護持者， 常不捨離菩
【現代漢語翻譯】 現代漢語譯本 護持諸佛正法的人，不會被那些魔眾伺機得逞； 他們能消除惡行和疑惑，沒有障礙也沒有束縛。 護持諸佛正法的人，所生的國土不會空過； 在一切生命中都能見到佛身，見到后立即獲得內心的清凈。 護持諸佛正法的人，能獲得宿命的廣大智慧； 出家修行的善利能夠成就，所修的都是真實清凈的修行。 護持諸佛正法的人，在戒律和聞法中能勝過其他梵行； 獲得五種神通和微妙的輕安，禪定和解脫都沒有障礙。 護持諸佛正法的人，能深入到甚深的諸法之中； 對佛的境界空性沒有疑惑，相信並理解眾生無我的道理。 護持諸佛正法的人，能獲得無礙的辯才和敏捷的智慧； 得到無礙的言辭和無畏的法門，能破除眾生疑惑的羅網。 護持諸佛正法的人，能獲得大總持的殊勝利益； 即使聽受百劫也無法窮盡，因為他們具備無礙的辯才。 護持諸佛正法的人，能得到智者的讚揚； 天人、阿修羅等都心生歡喜，諸佛讚歎護佑他們如同佛子。 護持諸佛正法的人，能得到帝釋（Indra，天神之王）和梵天（Brahma，創造之神）的敬重； 以及人間的轉輪王（Chakravartin，理想的統治者），乃至菩提（Bodhi，覺悟）的殊勝喜樂。 護持諸佛正法的人，具備三十二種殊妙的相好； 大智慧圓滿成就，擁有不壞之身，一切見到的人都不會感到厭倦。 護持諸佛正法的人，能得到善知識（Kalyāṇa-mitta，良師益友）的幫助； 他們為之宣說諸法實相的法印，聽受無盡的正法寶藏。 護持諸佛正法的人，身、語、意三業都清凈； 戒、定、慧也同樣清凈，獲得解脫的智慧，非常清凈。 護持諸佛正法的人，常常不捨離菩提心（Bodhi-citta，覺悟之心）。
【English Translation】 English version Those who uphold the Buddhas' true Dharma, will not be taken advantage of by those demons; They can eliminate evil deeds and doubts, having no obstacles or bonds. Those who uphold the Buddhas' true Dharma, the lands they are born in will not be in vain; In all lives, they can see the Buddha's body, and upon seeing it, they immediately attain purity of mind. Those who uphold the Buddhas' true Dharma, can obtain the great wisdom of past lives; The benefits of leaving home to practice can be achieved, and what they cultivate is true and pure practice. Those who uphold the Buddhas' true Dharma, in precepts and hearing the Dharma, can surpass other Brahma practices; They obtain the five supernormal powers and subtle ease, and there are no obstacles in meditation and liberation. Those who uphold the Buddhas' true Dharma, can enter into the profound Dharmas; They have no doubts about the emptiness of the Buddha's realm, and believe and understand the doctrine of no-self of sentient beings. Those who uphold the Buddhas' true Dharma, can obtain unobstructed eloquence and quick wisdom; They obtain unobstructed speech and fearless Dharma gates, and can break the net of doubts of sentient beings. Those who uphold the Buddhas' true Dharma, can obtain the great Dharani's (mantra) supreme benefits; Even if they listen for a hundred kalpas (eons), they cannot exhaust it, because they possess unobstructed eloquence. Those who uphold the Buddhas' true Dharma, can receive praise from the wise; Gods, Asuras (demigods), and others are delighted, and the Buddhas praise and protect them like their own children. Those who uphold the Buddhas' true Dharma, can receive the respect of Indra (king of gods) and Brahma (creator god); As well as the Chakravartin (ideal ruler) in the human realm, and even the supreme joy of Bodhi (enlightenment). Those who uphold the Buddhas' true Dharma, possess the thirty-two extraordinary marks; Great wisdom is perfectly accomplished, they have an indestructible body, and all who see them will not feel weary. Those who uphold the Buddhas' true Dharma, can obtain the help of Kalyāṇa-mitta (good spiritual friends); They proclaim the Dharma seal of the true nature of all things, and listen to the endless treasury of the true Dharma. Those who uphold the Buddhas' true Dharma, their actions of body, speech, and mind are all pure; Precepts, meditation, and wisdom are also pure, and they obtain the wisdom of liberation, which is very pure. Those who uphold the Buddhas' true Dharma, never abandon the Bodhi-citta (mind of enlightenment).
提心； 波羅蜜行不棄捐， 而能普攝多善法。 諸佛正法護持者， 若廣稱讚彼功德； 正使住壽一劫中， 亦不能說其邊際。」
爾時，會中有一菩薩，名功德光王，從座而起，前白佛言：「世尊！如佛曏者作如是言：『我于不可說法中而成正覺。』世尊！若法不可說，何故今言護持正法？」
佛言：「如是，如是！善男子！如汝所言，我于不可說法中而成正覺。然善男子！不可說者，謂以世俗文字、語言，于無為法中而不可說。若以文字、語言詮總持門，施設建立顯明開示，乃有所說；此即是為護持正法。又善男子！有說法師，于如是等甚深經中，廣大受持、為他演說、如理修行者，若人能於此法師所恭敬、尊重、承事，種種供養密為護持，飲食、衣服、坐臥之具、病緣醫藥善作供施，能護善法善護語言，于非語言而為藏覆，此即是為護持正法。又善男子！若有人能解了于空，信順無相、無愿、無求，于無加行中真實安止，此即是為護持正法。又善男子！若有人能于自所說無諍勝語，及他所說非法語言，是二同於法中所攝，此即是為護持正法。又善男子！若人能以無障礙心，相續普攝一切眾生，入解脫慧中，不以世間財利之心為他法施，此即是為護持正法。又善男子！若有人能棄捨身
【現代漢語翻譯】 現代漢語譯本 提起精神； 修行波羅蜜（到達彼岸的方法）而不捨棄，能夠普遍攝取多種善法。 對於諸佛的正法護持者，如果廣泛稱讚他們的功德； 即使住世壽命長達一劫（極長的時間單位），也不能說完他們的功德邊際。」
這時，會中有一位菩薩，名叫功德光王，從座位上站起來，走到佛前稟告說：「世尊！正如佛剛才所說：『我在不可言說的法中成就正覺。』世尊！如果法是不可說的，為什麼現在又說要護持正法呢？」
佛說：「是這樣，是這樣！善男子！正如你所說，我在不可言說的法中成就正覺。然而，善男子！不可說，是指用世俗的文字、語言，對於無為法（不依賴因緣的真理）是無法表達的。如果用文字、語言來詮釋總持門（掌握一切法門的智慧），設立、建立、顯明、開示，那就可以有所說；這也就是爲了護持正法。還有，善男子！如果有說法師，對於這樣甚深的經典，能夠廣泛受持、為他人演說、如理修行，如果有人能夠對這位法師恭敬、尊重、承事，用各種供養秘密地護持，在飲食、衣服、坐臥的用具、生病時的醫藥方面善加供養，能夠護持善法，善護語言，對於非語言的真理加以隱藏和保護，這也就是爲了護持正法。還有，善男子！如果有人能夠理解空性（一切事物無自性），信順無相（沒有固定形態）、無愿（沒有執著）、無求（沒有貪慾），在無加行（不刻意造作）中真實安住，這也就是爲了護持正法。還有，善男子！如果有人能夠對於自己所說的無諍勝語（不與人爭論的殊勝之語），以及他人所說的非法語言，都看作是法中所包含的，這也就是爲了護持正法。還有，善男子！如果有人能夠以無障礙的心，相續普遍地攝受一切眾生，進入解脫的智慧中，不以世間的財利之心為他人佈施佛法，這也就是爲了護持正法。還有，善男子！如果有人能夠捨棄身體
【English Translation】 English version Be mindful; Practicing Pāramitā (perfections) without abandoning, one can universally gather many good dharmas. For those who uphold the Buddhas' true Dharma, if one were to extensively praise their merits; Even if one were to live for a kalpa (an extremely long period of time), one could not describe the extent of their merits.」
At that time, a Bodhisattva named Guṇakīrtirāja (King of Merit and Glory) arose from his seat and approached the Buddha, saying, 「World Honored One! As the Buddha just said: 『I attained perfect enlightenment in the indescribable Dharma.』 World Honored One! If the Dharma is indescribable, why do you now speak of upholding the true Dharma?」
The Buddha said, 「It is so, it is so! Good man! As you have said, I attained perfect enlightenment in the indescribable Dharma. However, good man! 『Indescribable』 refers to the fact that with worldly words and language, the unconditioned Dharma (truth beyond causality) cannot be expressed. If one uses words and language to explain the dhāraṇī (a mnemonic device, a summary of teachings), establishing, setting forth, clarifying, and revealing, then something can be said; this is to uphold the true Dharma. Furthermore, good man! If there are Dharma teachers who extensively uphold, expound, and practice according to the Dharma in such profound scriptures, and if people can respectfully honor, serve, and secretly support these Dharma teachers with various offerings, providing food, clothing, bedding, and medicine for illnesses, and if they can protect the good Dharma, guard their speech, and conceal and protect the truth that is beyond language, this is to uphold the true Dharma. Furthermore, good man! If someone can understand emptiness (the lack of inherent existence), believe in and follow the formless (without fixed form), the desireless (without attachment), and the non-seeking (without greed), and truly abide in non-effort (without deliberate action), this is to uphold the true Dharma. Furthermore, good man! If someone can regard their own non-contentious, superior speech (speech that does not argue) and the unlawful speech of others as both being included within the Dharma, this is to uphold the true Dharma. Furthermore, good man! If someone can, with an unobstructed mind, continuously and universally embrace all sentient beings, leading them into the wisdom of liberation, and not give the Dharma with a worldly desire for profit, this is to uphold the true Dharma. Furthermore, good man! If someone can abandon the body
命，于如是等甚深經典密為作護，居寂靜處依法修行，此即是為護持正法。又善男子！若有人能為聽法因緣，或為說法因緣，乃至行於一步，或一出、入息間能專注者，此即是為護持正法。又善男子！若了一切法無所護、無所取，此即是為護持正法。
「複次，功德光王！如是等緣汝應當知！善男子！我念過去阿僧祇劫復過阿僧祇劫數之前，彼時有佛出現世間，名大智力聲如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，世界名凈光，劫名喜上。善男子！彼凈光世界琉璃所成，廣博清凈光照十方。彼有清凈諸大菩薩摩訶薩眾，依止遊戲大神通力，從甚深法之所出生。彼菩薩眾諸所受用，皆如化樂天子，悉以天子之狀，于彼佛所聽受說法，無覆在家、出家種種形相。
「時彼大智力聲如來，常為彼會諸菩薩眾，廣大宣說護持正法，作如是言：『汝等善男子，應當勤行不惜身命護持正法。』時彼會中有一菩薩摩訶薩，名曰法語，白彼世尊大智力聲如來言：『世尊！云何是諸菩薩能護正法？又復云何是所護法？』彼佛告言：『善男子！若於色心境界之中，善護諸障專注一境，調伏止息住寂靜法，此即是為護持正法。何以故？眼根、色境、眼識此三非法、非非法故。耳根、
【現代漢語翻譯】 現代漢語譯本：
『對於像這樣甚深的經典，秘密地加以守護，居住在寂靜的地方，依法修行，這就是護持正法。還有，善男子！如果有人能夠爲了聽法的因緣，或者爲了說法的因緣，乃至行走一步，或者一次呼吸之間能夠專注，這就是護持正法。還有，善男子！如果瞭解一切法無所守護、無所執取，這就是護持正法。』 『再者，功德光王！像這樣的因緣你應該知道！善男子！我回憶過去無數劫再過無數劫之前，那時有佛出現於世間，名為大智力聲如來（具有大智慧力量的如來）、應供（值得供養的聖者）、正等正覺（完全覺悟者）、明行足（智慧和德行圓滿者）、善逝（善於到達涅槃者）、世間解（瞭解世間一切事理者）、無上士（無與倫比的聖者）、調御丈夫（能夠調伏眾生的人）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的聖者），世界名為凈光，劫名為喜上。善男子！那個凈光世界由琉璃構成，廣闊清凈，光照十方。那裡有清凈的諸大菩薩摩訶薩（偉大的菩薩）眾，依靠遊戲般的大神通力，從甚深法中出生。那些菩薩眾所受用的一切，都像化樂天子（欲界第六天的天人），都以天子的形象，在那佛所聽受說法，沒有在家、出家種種不同的形相。 『當時，那位大智力聲如來，常常為那會中的諸菩薩眾，廣闊地宣說護持正法，這樣說道：『你們這些善男子，應當勤奮修行，不惜身命地護持正法。』當時，那會中有一位菩薩摩訶薩，名叫法語，對那位世尊大智力聲如來說道：『世尊！什麼是諸菩薩能夠護持的正法？又什麼是所要護持的法？』那位佛回答說：『善男子！如果在色心境界之中，善於守護各種障礙，專注於一個境界，調伏止息，安住于寂靜之法，這就是護持正法。為什麼呢？因為眼根、色境、眼識這三者，既不是法，也不是非法。耳根、』
【English Translation】 English version:
'To secretly protect such profound scriptures, to dwell in a quiet place and practice according to the Dharma, this is to uphold the true Dharma. Furthermore, good man! If someone can, for the sake of the cause of listening to the Dharma, or for the cause of speaking the Dharma, even if it is just taking one step, or being able to focus during one breath, this is to uphold the true Dharma. Furthermore, good man! If one understands that all dharmas are without protection and without grasping, this is to uphold the true Dharma.' 'Moreover, King of Merit Light! You should know such causes! Good man! I recall that in the past, countless kalpas beyond countless kalpas ago, at that time a Buddha appeared in the world, named Great Wisdom Power Sound Tathagata (the Thus Come One with great wisdom power), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone one), Lokavid (knower of the world), Anuttara (unexcelled one), Purushadamyasarathi (tamer of men), Shastadeva-manushyanam (teacher of gods and men), Buddha (enlightened one), Bhagavan (the Blessed One), the world was named Pure Light, and the kalpa was named Joyful Top. Good man! That Pure Light world was made of lapis lazuli, vast and pure, illuminating the ten directions. There were pure great Bodhisattva Mahasattvas (great Bodhisattvas) there, relying on the great supernatural powers of play, born from the profound Dharma. All that those Bodhisattvas enjoyed was like the Paranirmitavasavartin devas (devas of the sixth heaven of the desire realm), all in the form of devas, listening to the Dharma at that Buddha's place, without the various forms of being a householder or a renunciate.' 'At that time, that Great Wisdom Power Sound Tathagata, often for the assembly of Bodhisattvas, extensively proclaimed the upholding of the true Dharma, saying: 'You good men, should diligently practice, not sparing your lives to uphold the true Dharma.' At that time, in that assembly, there was a Bodhisattva Mahasattva named Dharma Speech, who said to that World Honored One, Great Wisdom Power Sound Tathagata: 'World Honored One! What is the true Dharma that the Bodhisattvas can uphold? And what is the Dharma that is to be upheld?' That Buddha replied: 'Good man! If, within the realm of form and mind, one is good at guarding against various obstacles, focusing on one realm, subduing and ceasing, dwelling in the Dharma of tranquility, this is to uphold the true Dharma. Why? Because the eye faculty, the form object, and the eye consciousness, these three are neither Dharma nor non-Dharma. The ear faculty,'
聲境、耳識，鼻根、香境、鼻識，舌根、味境、舌識，身根、觸境、身識，意根、法境、意識，非法、非非法故。若能了知眼色空已，即眼及色無所分別，眼識無住，此即正法。菩薩若於如實智中，善令他得如是法者，此即是為護持正法。如是耳聲、鼻香、舌味、身觸、意法，了知空已，即意及法無所分別，意識無住，此即正法。菩薩若於如實智中，善令他得如是法者，此即是為護持正法。又善男子！若有法于諸法中而可轉者，彼法即無所護、無所取。如是解者，此即是為護持正法。又復于諸見中，依止邪見者，彼見即無所護、無所取。如是解者，此即是為護持正法。又復以其無智癡障故，心不清白。若彼無智癡障中，無所護、無所取，如是解者，此即是為護持正法。又善男子！若法有集、有散即非法、非律，若無集、無散即是法、是律。何等法集、散？謂有為道諸法集、散。若非法、非律，何無集、無散？是故當知！若無取即無生，由無生即無集亦無散。以無集、無散故，即是法、是律。何者是法、是律？謂自性不生，諸煩惱等不令生起，此即名為是法、是律。若是法、是律故，即不生、不滅者即是無盡。此無盡者，即是無生法律，如是無生法乃無所護。此無所護，是即真實護持正法。』
「複次，功德光王
【現代漢語翻譯】 現代漢語譯本 聲境（聲音的境界）、耳識（耳朵的意識），鼻根（鼻子的感官）、香境（氣味的境界）、鼻識（鼻子的意識），舌根（舌頭的感官）、味境（味道的境界）、舌識（舌頭的意識），身根（身體的感官）、觸境（觸覺的境界）、身識（身體的意識），意根（意念的感官）、法境（思想的境界）、意識（意念的意識），既不是有為法，也不是無為法。如果能夠了知眼睛和色塵（視覺對像）的空性，那麼眼睛和色塵就沒有分別，眼識也沒有執著，這就是正法。菩薩如果能在如實智（如實了知一切事物真相的智慧）中，善巧地使他人獲得這樣的法，這就是護持正法。同樣，對於耳聲、鼻香、舌味、身觸、意法，如果了知它們的空性，那麼意念和法就沒有分別，意識也沒有執著，這就是正法。菩薩如果能在如實智中，善巧地使他人獲得這樣的法，這就是護持正法。還有，善男子！如果有一種法在諸法中可以被轉變，那麼這種法就沒有什麼需要守護、沒有什麼需要執取的。這樣理解，就是護持正法。還有，在各種見解中，如果依止邪見，那麼這種見解就沒有什麼需要守護、沒有什麼需要執取的。這樣理解，就是護持正法。還有，因為無智和愚癡的障礙，心不清凈。如果對於無智和愚癡的障礙，沒有什麼需要守護、沒有什麼需要執取，這樣理解，就是護持正法。還有，善男子！如果法有聚集、有消散，那就是非法、非律；如果無聚集、無消散，那就是法、是律。什麼法是聚集、消散的呢？就是有為道（有生滅變化的修行之道）的諸法是聚集、消散的。如果是非法、非律，什麼才是無聚集、無消散的呢？所以應當知道！如果沒有執取，就沒有生；由於沒有生，就沒有聚集，也沒有消散。因為沒有聚集、沒有消散，那就是法、是律。什麼是法、是律呢？就是自性不生，不讓諸煩惱等生起，這就叫做是法、是律。如果是法、是律，那麼不生、不滅的就是無盡。這無盡，就是無生的法律，這樣的無生法是無所守護的。這無所守護，就是真實地護持正法。』 「再說，功德光王（菩薩名）
【English Translation】 English version Sound realm, ear consciousness, nose faculty, scent realm, nose consciousness, tongue faculty, taste realm, tongue consciousness, body faculty, touch realm, body consciousness, mind faculty, dharma realm, mind consciousness, are neither conditioned nor unconditioned. If one can understand the emptiness of the eye and form, then there is no distinction between the eye and form, and eye consciousness has no attachment; this is the true Dharma. If a Bodhisattva, through true wisdom, skillfully enables others to attain such a Dharma, this is to uphold the true Dharma. Likewise, regarding ear and sound, nose and scent, tongue and taste, body and touch, mind and dharma, if one understands their emptiness, then there is no distinction between mind and dharma, and mind consciousness has no attachment; this is the true Dharma. If a Bodhisattva, through true wisdom, skillfully enables others to attain such a Dharma, this is to uphold the true Dharma. Furthermore, good man! If there is a dharma that can be transformed among all dharmas, then that dharma has nothing to protect and nothing to grasp. Understanding it this way is to uphold the true Dharma. Moreover, among all views, if one relies on wrong views, then that view has nothing to protect and nothing to grasp. Understanding it this way is to uphold the true Dharma. Furthermore, due to the obstruction of ignorance and delusion, the mind is not pure. If, regarding the obstruction of ignorance and delusion, there is nothing to protect and nothing to grasp, understanding it this way is to uphold the true Dharma. Furthermore, good man! If a dharma has gathering and scattering, it is not Dharma and not discipline; if there is no gathering and no scattering, it is Dharma and discipline. What dharmas have gathering and scattering? The dharmas of the conditioned path (the path of practice with arising and ceasing) have gathering and scattering. If it is not Dharma and not discipline, what has no gathering and no scattering? Therefore, know that if there is no grasping, there is no birth; because there is no birth, there is no gathering and no scattering. Because there is no gathering and no scattering, it is Dharma and discipline. What is Dharma and discipline? It is the non-arising of self-nature, not allowing afflictions to arise; this is called Dharma and discipline. If it is Dharma and discipline, then that which does not arise and does not cease is endless. This endlessness is the law of non-birth, and such a non-birth dharma has nothing to protect. This having nothing to protect is the true upholding of the true Dharma.』 『Furthermore, King of Merit Light (a Bodhisattva』s name)』
！彼大智力聲如來說是法時，彼眾會中三萬二千菩薩，得無生法忍。法語菩薩于彼佛所，得聞法已心意快然，踴躍歡喜前白佛言：『稀有世尊，善說如是護持正法甚深法門。世尊！如我解佛所說義，如我所得，即一切法無法，若無法即有法。何以故？世尊！若一切法有所取著即無法，若無所取著即有法。以法與非法二想，於一切法中，無法非法二想可知。世尊！一切法與非法，若於勝義諦中，即無法可得，亦無非法可得。由無法想亦無非法想故，即無法可數。以無法可數故，即住實際，若住實際即是無際。何以故？虛空際即是諸法實際，以其虛空無所從來，是故無際。如虛空無所從來故無際，諸法亦然，無所從來故亦無際，乃說諸法即虛空際。世尊！若有菩薩，得聞如是實際法已，如實解者，彼即了達諸法無有二相。世尊！我不見有少法可得，若法無所有，是故我說護持正法。又復，世尊！我說此法時，契順如來所說語不？是法語不？法隨法說我為正說不？』佛言：『善男子！如汝所說，真實契順如來之語，是實法語，法隨法說是為正說。』
「複次，功德光王！彼法語菩薩說是法時，彼天子眾中，有十千天子得柔順法忍。功德光王！汝勿生疑念，彼時法語菩薩者豈異人乎？即汝功德光王是。汝今於此大眾會前
【現代漢語翻譯】 現代漢語譯本：當那位具有大智慧力量的如來說法時，在那個集會中，有三萬二千位菩薩獲得了無生法忍（對一切法不生不滅的真理的領悟）。法語菩薩在那位佛陀那裡聽聞佛法后，心中感到暢快，歡喜踴躍，向前稟告佛陀說：『稀有啊，世尊！您善於宣說如此護持正法的甚深法門。世尊！依我理解佛陀所說的意義，依我所證悟的，即一切法是無法，如果無法即是有法。為什麼呢？世尊！如果對一切法有所執著，那就是無法；如果沒有執著，那就是有法。以法與非法這兩種概念，在一切法中，無法和非法這兩種概念是可以被認知的。世尊！一切法與非法，如果從勝義諦（最高的真理）來看，就無法可得，也沒有非法可得。由於沒有法的概念，也沒有非法的概念，所以就無法計數。因為無法計數，就安住于實際（真理的真實狀態），如果安住于實際，那就是無際（沒有邊際）。為什麼呢？虛空的邊際就是諸法的實際，因為虛空無所從來，所以是無際的。如同虛空無所從來所以無際一樣，諸法也是如此，無所從來所以也無際，因此說諸法就是虛空的邊際。世尊！如果有菩薩聽聞這樣的實際法后，如實理解，他就能夠了達諸法沒有兩種不同的相。世尊！我沒有看到有任何少許的法可以得到，如果法是無所有的，所以我說這是護持正法。還有，世尊！我說這個法的時候，是否契合如來所說的教誨？是真正的法語嗎？我所說的法隨順於法嗎？我所說的是正確的嗎？』佛陀說：『善男子！如你所說，真實契合如來的教誨，是真正的法語，法隨順於法，你所說的是正確的。』 『再者，功德光王！當那位法語菩薩說這個法的時候，在天子眾中，有一萬位天子獲得了柔順法忍（對佛法真理的柔順接受）。功德光王！你不要產生疑惑，那時那位法語菩薩難道是其他人嗎？就是你功德光王。你現在在這個大眾集會面前
【English Translation】 English version: When that Tathagata (Buddha), with great wisdom and power, was expounding this Dharma (teachings), among that assembly, thirty-two thousand Bodhisattvas (enlightenment beings) attained the Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas). The Dharma-speaking Bodhisattva, having heard the Dharma from that Buddha, felt joyful and elated, and stepped forward to address the Buddha, saying: 『Rare indeed, O World Honored One! You have skillfully expounded such a profound Dharma gate for upholding the true Dharma. O World Honored One! According to my understanding of the meaning of what the Buddha has said, and according to what I have attained, all dharmas are non-dharmas; if there are no dharmas, then there are dharmas. Why is this so? O World Honored One! If there is attachment to all dharmas, then there are no dharmas; if there is no attachment, then there are dharmas. With the concepts of dharma and non-dharma, in all dharmas, the concepts of dharma and non-dharma can be known. O World Honored One! All dharmas and non-dharmas, if viewed from the perspective of the Paramartha-satya (ultimate truth), then neither dharma nor non-dharma can be obtained. Because there is no concept of dharma and no concept of non-dharma, they cannot be counted. Because they cannot be counted, one abides in the reality (the true state of reality); if one abides in reality, then it is without limit. Why is this so? The limit of space is the reality of all dharmas, because space has no origin, therefore it is without limit. Just as space has no origin and is therefore without limit, so too are all dharmas; they have no origin and are therefore without limit, hence it is said that all dharmas are the limit of space. O World Honored One! If a Bodhisattva, having heard such a Dharma of reality, truly understands it, then he will realize that all dharmas have no two aspects. O World Honored One! I do not see that there is any dharma that can be obtained; if a dharma is without any existence, then I say this is upholding the true Dharma. Furthermore, O World Honored One! When I speak this Dharma, does it accord with the teachings of the Tathagata? Is it the true Dharma? Is my Dharma-speaking in accordance with the Dharma? Am I speaking correctly?』 The Buddha said: 『Good man! As you have said, it truly accords with the teachings of the Tathagata, it is the true Dharma, your Dharma-speaking is in accordance with the Dharma, and you are speaking correctly.』 『Furthermore, O King of Merit and Light! When that Dharma-speaking Bodhisattva was expounding this Dharma, among the assembly of Devas (gods), ten thousand Devas attained the Kshanti (acceptance) of the gentle Dharma. O King of Merit and Light! Do not have any doubts, was that Dharma-speaking Bodhisattva at that time someone else? It was you, King of Merit and Light. You are now in front of this great assembly』
，勸請於我，是故我今以彼阿僧祇俱胝劫中，積集阿耨多羅三藐三菩提法付囑于汝，汝當受持，廣為他說宣演流佈。」
爾時，世尊說是法已，而此會中有六十俱胝大菩薩眾，悉住佛前，異口同音咸作是言：「世尊！我等愿為護持如來菩提正法，廣演流佈。」
佛告諸菩薩言：「諸善男子！汝等修行住何法已，乃于如來阿僧祇俱胝劫，積集菩提之法而為護持？」
爾時，會中有菩薩，名山自在王，前白佛言：「世尊！若護惜身命，斯即不能護持正法；我不惜身命故，如是乃能護持正法。」
吉祥峰王菩薩言：「世尊！若於利養有所希求，斯即不能護持正法；我于名聞利養等事而悉棄捨，非聖所許亦悉遠離，如是乃能護持正法。」
大幢菩薩言：「世尊！若法非法有其二想，斯即不能護持正法；若離二想得法平等，如是乃能護持正法。」
勝密菩薩言：「若煩惱病之所逼迫，斯即不能護持正法；我得諸聖智慧之力，勝伏煩惱，如是乃能護持正法。」
持炬菩薩言：「世尊！若處癡暗境界之中，斯即不能護持正法；我得無礙智光離諸癡暗，如是乃能護持正法。」
電天菩薩言：「世尊！法中若起比量智者，斯即不能護持正法；我已證得現量之智，于諸法中不起他信，如
【現代漢語翻譯】 現代漢語譯本：勸請於我，因此我現在將我在無數（阿僧祇）億（俱胝）劫中所積累的無上正等正覺（阿耨多羅三藐三菩提）之法囑託於你，你應當接受並持有，廣泛地為他人宣說、演化、流佈。 當時，世尊說完此法后，在法會中有六十億（俱胝）大菩薩眾，都住在佛前，異口同聲地說：『世尊！我們願意護持如來的菩提正法，廣泛地演說流佈。』 佛告訴諸位菩薩說：『各位善男子！你們修行安住於何種法，才能護持如來在無數（阿僧祇）億（俱胝）劫中所積累的菩提之法呢？』 當時，法會中有一位菩薩，名叫山自在王（山自在王，菩薩名），向前對佛說：『世尊！如果愛惜自己的身命，就不能護持正法；我不愛惜身命，這樣才能護持正法。』 吉祥峰王菩薩（吉祥峰王，菩薩名）說：『世尊！如果對利養有所希求，就不能護持正法；我對於名聞利養等事都捨棄，對於非聖人所允許的事也遠離，這樣才能護持正法。』 大幢菩薩（大幢，菩薩名）說：『世尊！如果對法和非法有分別的兩種想法，就不能護持正法；如果離開兩種想法而得到法的平等性，這樣才能護持正法。』 勝密菩薩（勝密，菩薩名）說：『如果被煩惱病所逼迫，就不能護持正法；我得到諸聖人的智慧之力，戰勝煩惱，這樣才能護持正法。』 持炬菩薩（持炬，菩薩名）說：『世尊！如果處於愚癡黑暗的境界之中，就不能護持正法；我得到無礙的智慧光明，遠離一切愚癡黑暗，這樣才能護持正法。』 電天菩薩（電天，菩薩名）說：『世尊！如果在法中生起比量智，就不能護持正法；我已經證得現量之智，對於諸法不依賴他人的信念，這樣才能護持正法。』
【English Translation】 English version: Having been urged by me, therefore, I now entrust to you the Dharma of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) that I have accumulated over countless (asamkhya) kotis (koti) of kalpas (aeons). You should receive and uphold it, and widely proclaim, expound, and disseminate it to others. At that time, after the World Honored One had spoken this Dharma, there were sixty kotis of great Bodhisattvas in the assembly, all dwelling before the Buddha, and they said in unison: 'World Honored One! We are willing to protect and uphold the Tathagata's Bodhi Dharma, and to widely expound and disseminate it.' The Buddha said to the Bodhisattvas: 'Good men! By practicing and abiding in what Dharma can you protect and uphold the Bodhi Dharma that the Tathagata has accumulated over countless (asamkhya) kotis of kalpas?' At that time, there was a Bodhisattva in the assembly named Mountain Sovereign King (Mountain Sovereign King, name of a Bodhisattva), who stepped forward and said to the Buddha: 'World Honored One! If one cherishes one's own life, one cannot protect and uphold the true Dharma; because I do not cherish my life, I am able to protect and uphold the true Dharma.' The Bodhisattva Auspicious Peak King (Auspicious Peak King, name of a Bodhisattva) said: 'World Honored One! If one has any desire for gain and offerings, one cannot protect and uphold the true Dharma; I have abandoned all matters of fame, gain, and offerings, and I also stay away from what is not permitted by the sages, and thus I am able to protect and uphold the true Dharma.' The Bodhisattva Great Banner (Great Banner, name of a Bodhisattva) said: 'World Honored One! If one has dualistic thoughts about Dharma and non-Dharma, one cannot protect and uphold the true Dharma; if one abandons dualistic thoughts and attains the equality of Dharma, then one is able to protect and uphold the true Dharma.' The Bodhisattva Supreme Secret (Supreme Secret, name of a Bodhisattva) said: 'If one is oppressed by the sickness of afflictions, one cannot protect and uphold the true Dharma; I have obtained the power of the wisdom of the sages and overcome afflictions, and thus I am able to protect and uphold the true Dharma.' The Bodhisattva Torch Holder (Torch Holder, name of a Bodhisattva) said: 'World Honored One! If one is in a state of ignorant darkness, one cannot protect and uphold the true Dharma; I have obtained the unobstructed light of wisdom and am free from all ignorant darkness, and thus I am able to protect and uphold the true Dharma.' The Bodhisattva Electric Heaven (Electric Heaven, name of a Bodhisattva) said: 'World Honored One! If one gives rise to inferential knowledge in the Dharma, one cannot protect and uphold the true Dharma; I have already attained the knowledge of direct perception, and in all Dharmas I do not rely on the beliefs of others, and thus I am able to protect and uphold the true Dharma.'
是乃能護持正法。」
普密菩薩言：「世尊！若世俗根性及散亂心，斯即不能護持正法；我于諸根諸門諸處，善調深密，如是乃能護持正法。」
凈光菩薩言：「世尊！若眾生法有種種性及種種想，斯即不能護持正法；我於一切眾生起平等心，及一切法亦得平等，如是乃能護持正法。」
最勝步菩薩言：「世尊！若起散亂非等引心，斯即不能護持正法；我住等引不散亂心，如是乃能護持正法。」
導師菩薩言：「世尊！若不了知正道之法，修行邪道，斯即不能護持正法；我已了知正道智法，邪道眾生置如實道，如是乃能護持正法。」
善慧菩薩言：「世尊！若猶豫心起于分別，斯即不能護持正法；我今已離猶豫之心，斷諸分別，復令一切眾生得除疑惑之病，如是乃能護持正法。」
遍照菩薩言：「世尊！若住非法壞修行道，斯即不能護持正法；我住正法真實修行，復置一切眾生皆住如實道中，如是乃能護持正法。」
明觀菩薩言：「世尊！若具染慧離法光明，斯即不能護持正法；我得決定慧圓善巧智具法光明，如是乃能護持正法。」
無礙慧菩薩言：「世尊！若有礙心不能隨護眾生之慧，斯即不能護持正法；我以無障礙心隨護眾生令住勝慧，如是乃能護持正法。」
【現代漢語翻譯】 現代漢語譯本 『這樣才能護持正法。』 普密菩薩（Pumi Bodhisattva）說：『世尊！如果世俗的根性和散亂的心，就不能護持正法；我對於諸根、諸門、諸處，善於調伏且深密，這樣才能護持正法。』 凈光菩薩（Jingguang Bodhisattva）說：『世尊！如果眾生的法有種種的根性和種種的想法，就不能護持正法；我對於一切眾生生起平等心，並且對於一切法也得到平等，這樣才能護持正法。』 最勝步菩薩（Zuishengbu Bodhisattva）說：『世尊！如果生起散亂而非等引的心，就不能護持正法；我安住于等引不散亂的心，這樣才能護持正法。』 導師菩薩（Daoshi Bodhisattva）說：『世尊！如果不瞭解正道的法，修行邪道，就不能護持正法；我已經瞭解正道的智慧之法，將修行邪道的眾生安置於真實的道路上，這樣才能護持正法。』 善慧菩薩（Shanhui Bodhisattva）說：『世尊！如果猶豫的心生起分別，就不能護持正法；我現在已經遠離猶豫的心，斷除各種分別，並且使一切眾生都能夠去除疑惑的病，這樣才能護持正法。』 遍照菩薩（Bianzhao Bodhisattva）說：『世尊！如果安住于非法而破壞修行之道，就不能護持正法；我安住于正法真實修行，並且安置一切眾生都安住于真實的道路中，這樣才能護持正法。』 明觀菩薩（Mingguan Bodhisattva）說：『世尊！如果具有染污的智慧而遠離法的光明，就不能護持正法；我得到決定的智慧、圓滿的善巧智慧，並且具有法的光明，這樣才能護持正法。』 無礙慧菩薩（Wuaihui Bodhisattva）說：『世尊！如果有障礙的心，不能隨順守護眾生的智慧，就不能護持正法；我以無障礙的心隨順守護眾生，使他們安住于殊勝的智慧，這樣才能護持正法。』
【English Translation】 English version 'Only then can one protect the true Dharma.' Pumi Bodhisattva said, 'World Honored One! If one has worldly roots and a scattered mind, one cannot protect the true Dharma. I am skilled in subduing and deeply mindful of all roots, all doors, and all places; only then can I protect the true Dharma.' Jingguang Bodhisattva said, 'World Honored One! If the Dharma of sentient beings has various natures and various thoughts, one cannot protect the true Dharma. I generate an equal mind towards all sentient beings, and I also attain equality in all Dharmas; only then can I protect the true Dharma.' Zuishengbu Bodhisattva said, 'World Honored One! If one generates a scattered mind that is not in equanimity, one cannot protect the true Dharma. I abide in a mind of equanimity that is not scattered; only then can I protect the true Dharma.' Daoshi Bodhisattva said, 'World Honored One! If one does not understand the Dharma of the right path and practices the wrong path, one cannot protect the true Dharma. I have already understood the Dharma of wisdom of the right path, and I place sentient beings who practice the wrong path on the true path; only then can I protect the true Dharma.' Shanhui Bodhisattva said, 'World Honored One! If a hesitant mind generates discrimination, one cannot protect the true Dharma. I have now departed from a hesitant mind, severed all discriminations, and also enable all sentient beings to remove the disease of doubt; only then can I protect the true Dharma.' Bianzhao Bodhisattva said, 'World Honored One! If one abides in non-Dharma and destroys the path of practice, one cannot protect the true Dharma. I abide in the true Dharma and practice truthfully, and I also place all sentient beings to abide in the true path; only then can I protect the true Dharma.' Mingguan Bodhisattva said, 'World Honored One! If one possesses defiled wisdom and is separated from the light of the Dharma, one cannot protect the true Dharma. I have attained decisive wisdom, perfect skillful wisdom, and possess the light of the Dharma; only then can I protect the true Dharma.' Wuaihui Bodhisattva said, 'World Honored One! If one has an obstructed mind and cannot follow and protect the wisdom of sentient beings, one cannot protect the true Dharma. I follow and protect sentient beings with an unobstructed mind, enabling them to abide in superior wisdom; only then can I protect the true Dharma.'
行凈慧菩薩言：「世尊！若不善解諸眾生根，又不能知諸眾生行，斯即不能護持正法；我於一切眾生根行智解入已，如是乃能護持正法。」
莊嚴王菩薩言：「世尊！於法若有分別之想，依止我人及依止法，斯即不能護持正法；我於一切分別非分別，悉離遍計，三輪清凈，無我、無人、無法依止，亦無造作，如是乃能護持正法。」
師子幢菩薩言：「世尊！世間眾生聞一切法無生無起，咸皆驚怖，斯即不能護持正法；我已了知一切法無生無起，無復驚怖，不見有法若近、若遠，如實住已，如是乃能護持正法。」
慈氏菩薩言：「世尊！若於菩提起懸遠想，斯即不能護持正法；若有菩薩作是思惟：『我雖得阿耨多羅三藐三菩提，而不見菩提，若身、若心有所和合、非不和合。』彼菩薩者如是乃能護持正法。」
功德光王菩薩言：「世尊！若住非功德離真實功德，不求如來勝功德者，斯即不能護持正法；我已遠離諸非功德，安住菩薩真實功德，勤求如來最勝功德，如是乃能護持正法。」
妙吉祥菩薩言：「世尊！如世狂亂之人作如是言：『我能護持如來正法。』此非誠信。所以者何？如佛世尊坐道場時，無法可得亦無所證。是中雲何有法可護？世尊！我於一切法都無所護，離諸執
【現代漢語翻譯】 現代漢語譯本 行凈慧菩薩（Xingjinghui Pusa，意為行為清凈、智慧的菩薩）說：『世尊！如果不能善於瞭解眾生的根性，又不能知道眾生的行為，這就不能護持正法；我對於一切眾生的根性、行為、智慧、理解都已經深入瞭解，這樣才能護持正法。』 莊嚴王菩薩（Zhuangyanwang Pusa，意為莊嚴之王的菩薩）說：『世尊！如果對於佛法有分別的念頭，執著於我、人，以及執著於法，這就不能護持正法；我對於一切分別和非分別，都已遠離普遍的計度，身、口、意三輪清凈，沒有我、人、法的執著，也沒有造作，這樣才能護持正法。』 師子幢菩薩（Shizichuang Pusa，意為獅子旗幟的菩薩）說：『世尊！世間眾生聽到一切法無生無起，都會感到驚恐，這就不能護持正法；我已經了知一切法無生無起，不再感到驚恐，不見有法是近或遠，如實安住，這樣才能護持正法。』 慈氏菩薩（Cishi Pusa，即彌勒菩薩的別稱）說：『世尊！如果對於菩提（Bodhi，意為覺悟）產生遙遠的念頭，這就不能護持正法；如果有菩薩這樣思考：『我雖然證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺），卻不見菩提，無論是身還是心，都有所和合或非和合。』這樣的菩薩才能護持正法。』 功德光王菩薩（Gongdeguangwang Pusa，意為功德光明的國王菩薩）說：『世尊！如果安住于非功德，遠離真實的功德，不尋求如來（Tathagata，意為佛）殊勝的功德，這就不能護持正法；我已經遠離各種非功德，安住于菩薩真實的功德，勤奮尋求如來最殊勝的功德，這樣才能護持正法。』 妙吉祥菩薩（Miaojixiang Pusa，即文殊菩薩的別稱）說：『世尊！就像世間狂亂的人說：『我能護持如來正法。』這不是真誠的。為什麼呢？當佛世尊在菩提樹下證悟時，沒有法可得，也沒有所證。這裡怎麼會有法可以護持呢？世尊！我對於一切法都沒有所護持，遠離各種執著。』
【English Translation】 English version Xingjinghui Bodhisattva (Bodhisattva of Pure Conduct and Wisdom) said: 'World Honored One! If one does not understand the roots of all sentient beings and cannot know the practices of all sentient beings, then one cannot uphold the Dharma. I have already deeply understood the roots, practices, wisdom, and understanding of all sentient beings, and thus I am able to uphold the Dharma.' Zhuangyanwang Bodhisattva (Bodhisattva King of Adornment) said: 'World Honored One! If there is a thought of discrimination regarding the Dharma, clinging to self, others, and clinging to the Dharma, then one cannot uphold the Dharma. I have already abandoned all discrimination and non-discrimination, completely free from pervasive calculation, with the three wheels of body, speech, and mind purified, without clinging to self, others, or Dharma, and without fabrication, thus I am able to uphold the Dharma.' Shizichuang Bodhisattva (Bodhisattva Lion Banner) said: 'World Honored One! When sentient beings in the world hear that all dharmas are without arising and without ceasing, they are all terrified, and thus they cannot uphold the Dharma. I have already understood that all dharmas are without arising and without ceasing, and I am no longer terrified. I do not see any dharma as near or far, and I abide in reality, thus I am able to uphold the Dharma.' Cishi Bodhisattva (Maitreya Bodhisattva) said: 'World Honored One! If one has a distant thought about Bodhi (Enlightenment), then one cannot uphold the Dharma. If a Bodhisattva thinks: 『Although I have attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), I do not see Bodhi, whether the body or mind is in union or non-union.』 Such a Bodhisattva is able to uphold the Dharma.' Gongdeguangwang Bodhisattva (Bodhisattva King of Merit and Light) said: 'World Honored One! If one abides in non-merit, departs from true merit, and does not seek the supreme merit of the Tathagata (Buddha), then one cannot uphold the Dharma. I have already abandoned all non-merits, abide in the true merits of a Bodhisattva, and diligently seek the supreme merit of the Tathagata, thus I am able to uphold the Dharma.' Miaojixiang Bodhisattva (Manjushri Bodhisattva) said: 'World Honored One! Like a mad person in the world who says: 『I can uphold the Dharma of the Tathagata.』 This is not sincere. Why? When the World Honored One Buddha attained enlightenment under the Bodhi tree, there was no dharma to be attained, nor was there anything to be realized. How can there be any dharma to uphold? World Honored One! I do not uphold any dharma, and I am free from all attachments.'
著，而以大悲持諸法性，然于諸法無所成辦，非不成辦。」
爾時，世尊讚妙吉祥童真菩薩言：「善哉，善哉！妙吉祥！如是如是，如汝所說，我坐道場時無少法可得，無所得時乃作是言處於道場。」
妙吉祥白佛言：「世尊！為於何時坐道場邪？若有所坐，即于菩提而有所得，斯乃有二，對礙有別、菩提有別。世尊！謂以佛及菩提無二對礙故。」
佛言：「妙吉祥！菩提場自性我了達已，是故我乃坐菩提場。以我自性即是菩提場自性，而菩提自性即一切眾生自性，彼一切眾生自性即一切法自性。妙吉祥！同一自性等一味故。我于菩提場成正覺時，觀菩提場，無有少法而不解脫。謂以菩提平等故，現證諸法而亦平等。然平等法中不墮諸數，數與非數皆悉離故。彼平等法，是故如來說名無為。妙吉祥！如來得是無為，超越一切有為之法。」
如來說是法時，妙吉祥菩薩深生信解，及一切眾會信解如來解脫之法。由信解故，普遍皆于平等法中無所違越。
爾時，無量功德寶無垢殊妙莊嚴世界，先同海意菩薩來此娑婆世界諸大菩薩摩訶薩眾，聞是法已，心意快然踴躍歡喜，咸皆忻樂俱發是言：「我等來此佛剎快得善利。見佛世尊，又見妙吉祥童真大士，得聞說此甚深正法，見佛出世，見此正
【現代漢語翻譯】 現代漢語譯本：『執著於此，以大悲心持有諸法之本性，然而對於諸法並無所成就，也並非無所成就。』 那時，世尊讚歎妙吉祥童真菩薩說：『善哉，善哉！妙吉祥！正是這樣，正如你所說，我坐在菩提道場時，沒有絲毫法可以獲得，在無所得時才說處於菩提道場。』 妙吉祥對佛說：『世尊！在何時才算坐于菩提道場呢？如果有所坐，就意味著在菩提上有所得，這就有二元對立，有障礙和區別，菩提也有區別。世尊！因為佛與菩提沒有二元對立和障礙。』 佛說：『妙吉祥！我已經了達菩提道場的自性，所以我才坐在菩提道場。因為我的自性就是菩提道場的自性，而菩提的自性就是一切眾生的自性，那一切眾生的自性就是一切法的自性。妙吉祥！因為同一自性，所以平等一味。我在菩提道場成就正覺時，觀察菩提道場，沒有絲毫法不是解脫的。因為菩提是平等的，所以現證諸法也是平等的。然而在平等法中不落入任何數量，因為數量和非數量都已遠離。那平等法，所以如來說名為無為。妙吉祥！如來獲得這無為，超越一切有為之法。』 如來說此法時，妙吉祥菩薩深深地生起了信解，以及一切在場的大眾都信解了如來的解脫之法。由於信解的緣故，普遍地在平等法中沒有任何違背。 那時，無量功德寶無垢殊妙莊嚴世界，先前與海意菩薩一同來到這娑婆世界的諸大菩薩摩訶薩眾，聽聞此法后，心意暢快，踴躍歡喜，都欣然發出這樣的言語：『我們來到這佛剎真是獲得了極大的利益。見到佛世尊，又見到妙吉祥童真大士，得聞宣說如此甚深的佛法，見到佛陀出世，見到這正法。』
【English Translation】 English version: 『Clinging to this, holding the nature of all dharmas with great compassion, yet accomplishing nothing in regard to all dharmas, and also not not accomplishing.』 At that time, the World Honored One praised the Bodhisattva Manjushri, saying: 『Excellent, excellent! Manjushri! It is so, it is so, as you have said. When I sat at the Bodhi-mandala (place of enlightenment), there was no dharma to be obtained. It is when there is nothing to be obtained that one can say one is at the Bodhi-mandala.』 Manjushri said to the Buddha: 『World Honored One! When is one considered to be sitting at the Bodhi-mandala? If there is something to be sat upon, then there is something to be obtained in regard to Bodhi (enlightenment), and this is dualistic, with obstacles and distinctions, and Bodhi is also distinct. World Honored One! Because the Buddha and Bodhi have no duality or obstacles.』 The Buddha said: 『Manjushri! I have already understood the self-nature of the Bodhi-mandala, therefore I sit at the Bodhi-mandala. Because my self-nature is the self-nature of the Bodhi-mandala, and the self-nature of Bodhi is the self-nature of all sentient beings, and the self-nature of all sentient beings is the self-nature of all dharmas. Manjushri! Because of the same self-nature, they are of one taste. When I attained perfect enlightenment at the Bodhi-mandala, observing the Bodhi-mandala, there was no dharma that was not liberated. Because Bodhi is equal, the direct realization of all dharmas is also equal. However, in the equal dharma, one does not fall into any number, because both number and non-number are far removed. That equal dharma, therefore, is called non-action by the Tathagata (Buddha). Manjushri! The Tathagata has attained this non-action, transcending all conditioned dharmas.』 When the Tathagata spoke this dharma, Bodhisattva Manjushri deeply generated faith and understanding, and all those present also understood the Tathagata's dharma of liberation. Because of this faith and understanding, they universally did not transgress in the equal dharma. At that time, the great Bodhisattvas Mahasattvas from the Immeasurable Merit Treasure Immaculate Wonderful Adornment World, who had previously come to this Saha World with Bodhisattva Ocean Intent, upon hearing this dharma, felt their minds refreshed, leaped with joy, and all happily spoke these words: 『We have come to this Buddha-land and have gained great benefit. We have seen the World Honored One, and also seen the great Bodhisattva Manjushri, and have heard the exposition of such profound dharma, seen the Buddha appear in the world, and seen this true dharma.』
法現住世間轉大法輪。世尊！若此正法所在之處廣流佈者，彼諸眾生得大善利。又若有人于佛在世或涅槃后，而能聽受如是正法，聞已信解，受持、讀誦、廣為他說，當知是人得大利益。」
佛言：「諸善男子！如汝所知，菩薩善得幾種大利？」
彼菩薩白佛言：「世尊！菩薩善得十種大利，此即不思議善利所轉。何等為十？所謂：一者、值佛出世而能親近得此大利；二者、得見佛已深心清凈；三者、起清凈心聽受正法；四者、聞正法已離諸疑惑；五者、離疑惑已於中出家；六者、既出家已凈命自資；七者、凈命資故能善說法；八者、善說法已發菩提心；九者、由不忘失菩提心故，而能聽受菩薩藏法；十者、聞菩薩藏甚深法已，依法修行得此大利。世尊！如是等法，是為菩薩十種大利。此即不思議善利所轉，若諸菩薩如是住者，此即說名善得大利。」
時佛贊言：「善哉，善哉！汝諸大士！善說菩薩所得大利。」
說是法時，會中有三萬六千人，發阿耨多羅三藐三菩提心。◎
佛說海意菩薩所問凈印法門經卷第九 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第十
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜
【現代漢語翻譯】 現代漢語譯本：佛陀現在住世，轉動著偉大的法輪。世尊！如果這正法所在之處能夠廣泛流佈，那麼那些眾生就能獲得巨大的利益。又如果有人在佛陀在世時或涅槃后，能夠聽聞並接受這樣的正法，聽聞后能夠信受理解，受持、讀誦、並廣為他人宣說，應當知道這個人能獲得巨大的利益。 佛陀說：『各位善男子！正如你們所知，菩薩能夠善得幾種大利益呢？』 那位菩薩對佛陀說：『世尊！菩薩能夠善得十種大利益，這都是不可思議的善利所帶來的。是哪十種呢？第一，值遇佛陀出世而能夠親近，得到這種大利益；第二，見到佛陀后內心深處清凈；第三，生起清凈心聽聞正法；第四，聽聞正法后遠離各種疑惑；第五，遠離疑惑后在佛法中出家；第六，出家后以清凈的修行來維持生活；第七，因為清凈的修行而能夠善於說法；第八，善於說法后發起菩提心；第九，因為不忘失菩提心，而能夠聽聞菩薩藏法；第十，聽聞菩薩藏甚深法后，依法修行而得到這種大利益。世尊！像這樣的法，就是菩薩的十種大利益。這都是不可思議的善利所帶來的，如果各位菩薩能夠這樣安住，就可稱之為善得大利益。』 這時，佛陀讚歎說：『好啊，好啊！你們這些大士！善於宣說菩薩所獲得的大利益。』 在宣說此法時，會中有三萬六千人，發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 《佛說海意菩薩所問凈印法門經》卷第九 《佛說海意菩薩所問凈印法門經》卷第十 西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜
【English Translation】 English version: The Buddha now dwells in the world, turning the great Dharma wheel. World Honored One! If this true Dharma is widely spread wherever it is, then those sentient beings will obtain great benefits. Furthermore, if someone, whether during the Buddha's lifetime or after his Nirvana, is able to hear and receive such true Dharma, and after hearing it, believes and understands it, upholds it, recites it, and widely proclaims it to others, know that this person will obtain great benefits. The Buddha said: 'Good men! As you know, how many great benefits can a Bodhisattva obtain?' That Bodhisattva said to the Buddha: 'World Honored One! A Bodhisattva can obtain ten great benefits, which are brought about by inconceivable good merits. What are the ten? First, encountering the Buddha's appearance in the world and being able to draw near, obtaining this great benefit; second, having a deep and pure mind after seeing the Buddha; third, arising a pure mind to hear the true Dharma; fourth, after hearing the true Dharma, being free from all doubts; fifth, after being free from doubts, leaving home in the Dharma; sixth, after leaving home, sustaining life with pure conduct; seventh, because of pure conduct, being able to skillfully preach the Dharma; eighth, after skillfully preaching the Dharma, generating the Bodhi mind; ninth, because of not forgetting the Bodhi mind, being able to hear the Bodhisattva's teachings; tenth, after hearing the profound teachings of the Bodhisattva, practicing according to the Dharma and obtaining this great benefit. World Honored One! Such are the ten great benefits of a Bodhisattva. These are all brought about by inconceivable good merits. If all Bodhisattvas abide in this way, it can be said that they have obtained great benefits.' At that time, the Buddha praised, saying: 'Excellent, excellent! You great beings! You have skillfully explained the great benefits obtained by Bodhisattvas.' While this Dharma was being preached, thirty-six thousand people in the assembly generated the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, right, and complete enlightenment). 'The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Ocean Intent', Volume Nine 'The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Ocean Intent', Volume Ten Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Chuan Fan Da Shi, bestowed by the Western Heaven
紫沙門臣法護等奉 詔譯
◎爾時，海意菩薩摩訶薩白佛言：「希有，世尊！多所饒益修大乘者。一切眾生，謂諸天人雖受天人中樂，乃能親近無上涅槃最勝妙樂。世尊！有幾種法而能隨轉攝受大乘？復有幾法于大乘中而能多作？復有幾法于大乘中而極難作？復有幾法增長大乘？復有幾法于大乘中而為障難？世尊！復以何緣說名大乘？」
佛告海意菩薩言：「汝當諦聽！我今為說。海意當知！有一種法攝受大乘。何等為一？謂不忘失大菩提心，復不放逸。海意！復有一法攝受大乘，謂信所作悉墮業報。復有一法謂起正見，于緣生法不相違背。復有一法離愛、非愛，於一切眾生起平等心。復有一法，隨住大慈而自救度。復有一法，起大悲心不著己樂。復有一法，希求佛身隨念于佛。復有一法，依法真修隨念於法。復有一法，住不退轉眾中隨念于眾。復有一法，蠲除一切煩惱隨念于舍。復有一法，常不忘失菩提心故隨念于戒。復有一法，住清凈法隨念于天。復有一法，隨住利樂令他歡喜。復有一法，住堅固意極善樂欲。復有一法，起歡喜心為一切眾生施作解脫。復有一法，從甚深法如理出生勤求正法。復有一法，不以財利之心而行法施。復有一法，于聽法者作病人想。復有一法，于所說法如良藥想。復有一法
【現代漢語翻譯】 現代漢語譯本 紫沙門臣法護等奉詔翻譯 那時，海意菩薩摩訶薩（Mahasattva，偉大的菩薩）對佛說：『世尊，真是稀有！修習大乘的人能獲得如此多的利益。一切眾生，包括諸天和人，雖然享受著天人的快樂，卻能親近無上涅槃（Nirvana，寂滅）最殊勝的快樂。世尊，有哪些法能夠隨順並攝受大乘？又有多少法在大乘中能夠多加實踐？又有多少法在大乘中極難做到？又有多少法能夠增長大乘？又有多少法在大乘中成為障礙？世尊，又因為什麼緣故稱之為大乘呢？』 佛告訴海意菩薩說：『你應當仔細聽！我現在為你解說。海意，你要知道，有一種法能夠攝受大乘。是什麼呢？就是不忘失大菩提心（Bodhi-citta，覺悟之心），並且不放縱懈怠。海意，還有一種法能夠攝受大乘，就是相信所作的一切都會有業報。還有一種法，就是生起正見，對於因緣生法不違背。還有一種法，就是遠離愛和不愛，對一切眾生生起平等心。還有一種法，就是安住于大慈之中而自我救度。還有一種法，就是生起大悲心而不執著于自己的快樂。還有一種法，就是希求佛身而隨念于佛。還有一種法，就是依法真實修行而隨念於法。還有一種法，就是安住在不退轉的僧眾中而隨念于僧。還有一種法，就是去除一切煩惱而隨念于舍。還有一種法，就是因為常不忘失菩提心而隨念于戒。還有一種法，就是安住在清凈法中而隨念于天。還有一種法，就是安住于利益和快樂，使他人歡喜。還有一種法，就是安住于堅固的意念，極其喜愛善法。還有一種法，就是生起歡喜心，為一切眾生施予解脫。還有一種法，就是從甚深法中如理出生，勤求正法。還有一種法，就是不以財利之心而行法施。還有一種法，就是對於聽法的人作病人想。還有一種法，就是對於所說的法作良藥想。還有一種法
【English Translation】 English version Translated by the Shramana (monk) Dharma Raksha and others under imperial decree. At that time, the Bodhisattva Mahasattva (great being) Haiyi said to the Buddha: 'World Honored One, it is rare! Those who cultivate the Mahayana (Great Vehicle) receive so many benefits. All sentient beings, including gods and humans, although enjoying the pleasures of gods and humans, are able to approach the supreme bliss of unsurpassed Nirvana (liberation). World Honored One, what are the kinds of dharmas (teachings) that can accord with and embrace the Mahayana? How many dharmas are there that can be practiced more in the Mahayana? How many dharmas are extremely difficult to accomplish in the Mahayana? How many dharmas can increase the Mahayana? How many dharmas are obstacles in the Mahayana? World Honored One, and for what reason is it called the Mahayana?' The Buddha said to the Bodhisattva Haiyi: 'You should listen carefully! I will now explain it to you. Haiyi, you should know that there is one dharma that can embrace the Mahayana. What is it? It is not forgetting the great Bodhi-citta (mind of enlightenment), and not being lax or negligent. Haiyi, there is another dharma that can embrace the Mahayana, which is believing that all actions will have karmic consequences. There is another dharma, which is to generate right view, and not to contradict the law of dependent origination. There is another dharma, which is to be free from love and hate, and to generate an equal mind towards all sentient beings. There is another dharma, which is to abide in great compassion and save oneself. There is another dharma, which is to generate great compassion and not to be attached to one's own happiness. There is another dharma, which is to seek the Buddha's body and to contemplate the Buddha. There is another dharma, which is to practice the Dharma truthfully and to contemplate the Dharma. There is another dharma, which is to abide in the assembly of non-regression and to contemplate the Sangha (community). There is another dharma, which is to eliminate all afflictions and to contemplate giving. There is another dharma, which is to contemplate the precepts because one never forgets the Bodhi-citta. There is another dharma, which is to abide in the pure Dharma and to contemplate the heavens. There is another dharma, which is to abide in benefit and joy, and to make others happy. There is another dharma, which is to abide in a firm intention and to greatly desire good dharmas. There is another dharma, which is to generate a joyful mind and to bestow liberation upon all sentient beings. There is another dharma, which is to diligently seek the true Dharma, arising from the profound Dharma in accordance with reason. There is another dharma, which is to not give the Dharma with the intention of material gain. There is another dharma, which is to regard the listener of the Dharma as a sick person. There is another dharma, which is to regard the Dharma being taught as good medicine. There is another dharma
，己說法者如醫王想。復有一法，常行衛護令法久住。復有一法，令三寶種不斷不絕。復有一法，無貪相續常生喜足。復有一法，舍諸所有不起愛著。復有一法，雖自守戒而常將護諸破戒者。復有一法，諸惡作者不觀彼過而住于忍。復有一法，諸善作者現起饒益而住于忍。復有一法，于背恩者起悲愍慧。復有一法，于知恩者起恭敬悲。復有一法，于無智者不起慢心。復有一法，于有智者隨彼受學。復有一法，深固善根心無厭舍。復有一法，于諸善法心常隨轉。復有一法，無諂曲故三戒清凈。復有一法，于說法者愛敬承事如師尊想。復有一法，舍諸外道文籍善聽正法。復有一法，修諸善根，雖復艱苦於生死中亦不疲懈。復有一法，于現住世及已涅槃諸佛如來，承事供養而無厭足。復有一法，與諸眾生為不請友。復有一法，以無依、無取、無著之心修四攝法。復有一法，了知在家諸過失已常樂出家。復有一法，于正士之業常自開發。復有一法，所作決定住菩提道增修勝行。復有一法，于同住大乘者不生惱恚。復有一法，教授菩提心法不生疲懈。復有一法，善護秘密法使不流散。復有一法，常當勤求法工巧智。復有一法，以真實語建立法幢。復有一法，所發誓愿當令畢竟。復有一法，以無變悔心鈞行佈施。復有一法，常當覺
【現代漢語翻譯】 現代漢語譯本：
『說法者』應當像『醫王』（指能醫治眾生煩惱的佛陀）那樣看待。還有一種方法，要經常守護，使佛法長久住世。還有一種方法，使『三寶』（佛、法、僧）的種子不斷絕。還有一種方法，使沒有貪慾的心相續不斷，常生喜悅和滿足。還有一種方法，捨棄所有，不生愛戀和執著。還有一種方法，即使自己持守戒律，也常常愛護那些破戒的人。還有一種方法，對於作惡的人，不去看他們的過錯，而是安住于忍耐。還有一種方法，對於行善的人，要讓他們得到利益，並安住于忍耐。還有一種方法，對於背棄恩情的人，生起悲憫的智慧。還有一種方法，對於知恩圖報的人，生起恭敬和悲憫。還有一種方法，對於沒有智慧的人，不生起傲慢之心。還有一種方法，對於有智慧的人，要跟隨他們學習。還有一種方法，要深深地鞏固善根，心中沒有厭倦和捨棄。還有一種方法，對於各種善法，心中常常隨之運轉。還有一種方法，因為沒有諂媚和虛偽，所以『三戒』（指律儀戒、攝善法戒、饒益有情戒）清凈。還有一種方法，對於說法的人，要像對待老師和長輩一樣愛戴、尊敬和侍奉。還有一種方法，捨棄外道的典籍，好好地聽聞正法。還有一種方法，修習各種善根，即使在生死輪迴中遇到艱苦，也不感到疲憊和懈怠。還有一種方法，對於現在住世和已經涅槃的諸佛如來，要承事供養，沒有厭倦和滿足。還有一種方法，要成為所有眾生不請自來的朋友。還有一種方法，以無所依賴、無所取著、無所執著的心來修習『四攝法』（佈施、愛語、利行、同事）。還有一種方法，瞭解在家生活的各種過失后，常常樂於出家。還有一種方法，對於正士的事業，要常常自我開發。還有一種方法，所做的事情要堅定，安住在菩提道上，增修殊勝的修行。還有一種方法，對於一同修習大乘佛法的人，不生惱怒和怨恨。還有一種方法，教授菩提心法，不感到疲憊和懈怠。還有一種方法，要好好守護秘密的佛法，使之不流失散佈。還有一種方法，要常常勤奮地尋求佛法的工巧智慧。還有一種方法，用真實的話語來建立佛法的旗幟。還有一種方法，所發的誓願一定要實現。還有一種方法，以沒有改變和後悔的心來平等地行佈施。還有一種方法，要常常覺悟。 現代漢語譯本：
『說法者』應當像『醫王』（指能醫治眾生煩惱的佛陀）那樣看待。還有一種方法，要經常守護，使佛法長久住世。還有一種方法，使『三寶』（佛、法、僧）的種子不斷絕。還有一種方法，使沒有貪慾的心相續不斷，常生喜悅和滿足。還有一種方法，捨棄所有，不生愛戀和執著。還有一種方法，即使自己持守戒律，也常常愛護那些破戒的人。還有一種方法，對於作惡的人，不去看他們的過錯，而是安住于忍耐。還有一種方法，對於行善的人，要讓他們得到利益，並安住于忍耐。還有一種方法，對於背棄恩情的人，生起悲憫的智慧。還有一種方法，對於知恩圖報的人，生起恭敬和悲憫。還有一種方法，對於沒有智慧的人，不生起傲慢之心。還有一種方法，對於有智慧的人，要跟隨他們學習。還有一種方法，要深深地鞏固善根，心中沒有厭倦和捨棄。還有一種方法，對於各種善法，心中常常隨之運轉。還有一種方法，因為沒有諂媚和虛偽，所以『三戒』（指律儀戒、攝善法戒、饒益有情戒）清凈。還有一種方法，對於說法的人，要像對待老師和長輩一樣愛戴、尊敬和侍奉。還有一種方法，捨棄外道的典籍，好好地聽聞正法。還有一種方法，修習各種善根，即使在生死輪迴中遇到艱苦，也不感到疲憊和懈怠。還有一種方法，對於現在住世和已經涅槃的諸佛如來，要承事供養，沒有厭倦和滿足。還有一種方法，要成為所有眾生不請自來的朋友。還有一種方法，以無所依賴、無所取著、無所執著的心來修習『四攝法』（佈施、愛語、利行、同事）。還有一種方法，瞭解在家生活的各種過失后，常常樂於出家。還有一種方法，對於正士的事業，要常常自我開發。還有一種方法，所做的事情要堅定，安住在菩提道上，增修殊勝的修行。還有一種方法，對於一同修習大乘佛法的人，不生惱怒和怨恨。還有一種方法，教授菩提心法，不感到疲憊和懈怠。還有一種方法，要好好守護秘密的佛法，使之不流失散佈。還有一種方法，要常常勤奮地尋求佛法的工巧智慧。還有一種方法，用真實的話語來建立佛法的旗幟。還有一種方法，所發的誓願一定要實現。還有一種方法，以沒有改變和後悔的心來平等地行佈施。還有一種方法，要常常覺悟。
【English Translation】 English version:
'Those who expound the Dharma' should be regarded like a 'King of Medicine' (referring to the Buddha who can cure the afflictions of sentient beings). There is another method: to constantly protect and maintain the Dharma so that it may long endure. There is another method: to ensure that the seeds of the 'Three Jewels' (Buddha, Dharma, Sangha) are not cut off. There is another method: to maintain a mind free from greed, continuously generating joy and contentment. There is another method: to relinquish all possessions without attachment or clinging. There is another method: even while upholding one's own precepts, to always protect those who have broken them. There is another method: when encountering those who commit evil, not to dwell on their faults but to abide in patience. There is another method: when encountering those who perform good deeds, to bring them benefit and abide in patience. There is another method: to generate compassionate wisdom towards those who betray kindness. There is another method: to generate respect and compassion towards those who are grateful. There is another method: not to generate arrogance towards those who lack wisdom. There is another method: to learn from those who possess wisdom. There is another method: to deeply solidify one's roots of goodness, without weariness or abandonment in the mind. There is another method: to always align one's mind with all virtuous practices. There is another method: because of the absence of flattery and deceit, the 'Three Precepts' (referring to the precepts of discipline, the precepts of gathering good dharmas, and the precepts of benefiting sentient beings) are pure. There is another method: to love, respect, and serve those who expound the Dharma as one would a teacher or elder. There is another method: to abandon the scriptures of external paths and listen well to the true Dharma. There is another method: to cultivate all roots of goodness, and even when encountering hardships in the cycle of birth and death, not to feel weary or lax. There is another method: to serve and make offerings to all Buddhas and Tathagatas, both those currently living and those who have already attained Nirvana, without weariness or satisfaction. There is another method: to be an uninvited friend to all sentient beings. There is another method: to practice the 'Four Means of Attraction' (giving, kind speech, beneficial action, and cooperation) with a mind that is without reliance, grasping, or attachment. There is another method: having understood the various faults of household life, to always rejoice in renunciation. There is another method: to constantly develop oneself in the endeavors of a righteous person. There is another method: to be resolute in one's actions, to abide on the path of Bodhi, and to cultivate superior practices. There is another method: not to generate anger or resentment towards those who practice the Mahayana Dharma together. There is another method: to teach the Dharma of the Bodhi mind without feeling weary or lax. There is another method: to carefully protect the secret Dharma, ensuring that it is not lost or scattered. There is another method: to always diligently seek the skillful wisdom of the Dharma. There is another method: to establish the banner of the Dharma with truthful words. There is another method: to ensure that the vows one has made are ultimately fulfilled. There is another method: to practice giving equally with a mind that is without change or regret. There is another method: to always be aware. English version:
'Those who expound the Dharma' should be regarded like a 'King of Medicine' (referring to the Buddha who can cure the afflictions of sentient beings). There is another method: to constantly protect and maintain the Dharma so that it may long endure. There is another method: to ensure that the seeds of the 'Three Jewels' (Buddha, Dharma, Sangha) are not cut off. There is another method: to maintain a mind free from greed, continuously generating joy and contentment. There is another method: to relinquish all possessions without attachment or clinging. There is another method: even while upholding one's own precepts, to always protect those who have broken them. There is another method: when encountering those who commit evil, not to dwell on their faults but to abide in patience. There is another method: when encountering those who perform good deeds, to bring them benefit and abide in patience. There is another method: to generate compassionate wisdom towards those who betray kindness. There is another method: to generate respect and compassion towards those who are grateful. There is another method: not to generate arrogance towards those who lack wisdom. There is another method: to learn from those who possess wisdom. There is another method: to deeply solidify one's roots of goodness, without weariness or abandonment in the mind. There is another method: to always align one's mind with all virtuous practices. There is another method: because of the absence of flattery and deceit, the 'Three Precepts' (referring to the precepts of discipline, the precepts of gathering good dharmas, and the precepts of benefiting sentient beings) are pure. There is another method: to love, respect, and serve those who expound the Dharma as one would a teacher or elder. There is another method: to abandon the scriptures of external paths and listen well to the true Dharma. There is another method: to cultivate all roots of goodness, and even when encountering hardships in the cycle of birth and death, not to feel weary or lax. There is another method: to serve and make offerings to all Buddhas and Tathagatas, both those currently living and those who have already attained Nirvana, without weariness or satisfaction. There is another method: to be an uninvited friend to all sentient beings. There is another method: to practice the 'Four Means of Attraction' (giving, kind speech, beneficial action, and cooperation) with a mind that is without reliance, grasping, or attachment. There is another method: having understood the various faults of household life, to always rejoice in renunciation. There is another method: to constantly develop oneself in the endeavors of a righteous person. There is another method: to be resolute in one's actions, to abide on the path of Bodhi, and to cultivate superior practices. There is another method: not to generate anger or resentment towards those who practice the Mahayana Dharma together. There is another method: to teach the Dharma of the Bodhi mind without feeling weary or lax. There is another method: to carefully protect the secret Dharma, ensuring that it is not lost or scattered. There is another method: to always diligently seek the skillful wisdom of the Dharma. There is another method: to establish the banner of the Dharma with truthful words. There is another method: to ensure that the vows one has made are ultimately fulfilled. There is another method: to practice giving equally with a mind that is without change or regret. There is another method: to always be aware.
了諸魔事業。復有一法，常應發起離慢智業。復有一法，遠於知識樂居寂靜。復有一法，離增上慢及貢高心不起他謗。復有一法，雖復了知諸煩惱已，而亦隨順世間行相。復有一法，凈命自資離諸貪染。復有一法，深固相應而常宴坐。復有一法，雖復多聞而常寂定。復有一法，如理正修瑜伽行地。復有一法，如實伺察空境界法。復有一法，于其利、衰心無高下。復有一法，怖畏憒鬧獨處園林。復有一法，若得法利與他同分。復有一法，善解四聖諦智。復有一法，于諸智法而無秘惜。復有一法，為未學者成辦學故心無高勝。復有一法，若得、若失，信業報故不生熱惱。復有一法，恭敬聽法之者善為說法。復有一法，于親友中離諸貪愛，於一切眾生起平等心。復有一法，于說法師所不起諂心而常讚歎。復有一法，以調順心故荷擔一切眾生。復有一法，于諸波羅蜜多相應勤求。復有一法，精進長養菩提道行。復有一法，建立信根令無動轉。復有一法，於國城中不空受食。復有一法，積集七種聖財而不匱乏。復有一法，內意真實安固命根。復有一法，以方便善巧成熟眾生。復有一法，行法施故而善攝法。復有一法，離諸諍論說最上法。復有一法，以無所得心聽受正法。復有一法，離沙門垢故而成沙門。復有一法，以無染愛心入
【現代漢語翻譯】 現代漢語譯本 （一）還有一種修行方法，能夠了知並破除各種魔的干擾和障礙。 （二）還有一種修行方法，應當常常發起遠離驕慢的智慧。 （三）還有一種修行方法，遠離世俗的喧囂，喜歡居住在寂靜之處。 （四）還有一種修行方法，遠離增上慢（未證得的境界，自以為證得）和貢高我慢的心，不誹謗他人。 （五）還有一種修行方法，即使已經瞭解了各種煩惱，仍然隨順世間的行爲規範。 （六）還有一種修行方法，以清凈的謀生方式自給自足，遠離各種貪婪和染著。 （七）還有一種修行方法，深入禪定，常常安坐修行。 （八）還有一種修行方法，即使博學多聞，仍然保持內心的寂靜和禪定。 （九）還有一種修行方法，如理如法地修習瑜伽行（Yogācāra）的修行次第。 （十）還有一種修行方法，如實地觀察和體悟空性的境界。 （十一）還有一種修行方法，對於利益和衰敗，內心不起高低之別。 （十二）還有一種修行方法，畏懼喧鬧，喜歡獨自居住在園林之中。 （十三）還有一種修行方法，如果獲得佛法的利益，願意與他人分享。 （十四）還有一種修行方法，善於理解四聖諦（catvāri āryasatyāni）的智慧。 （十五）還有一種修行方法，對於各種智慧和佛法，不加以隱瞞和吝惜。 （十六）還有一種修行方法，爲了幫助尚未學習的人成就學業，內心不生驕傲自滿。 （十七）還有一種修行方法，無論得到還是失去，因為相信業報的道理，所以不生煩惱。 （十八）還有一種修行方法，對於恭敬聽聞佛法的人，善於為他們講解佛法。 （十九）還有一種修行方法，在親友之中，遠離各種貪愛，對於一切眾生生起平等之心。 （二十）還有一種修行方法，對於說法師不生諂媚之心，常常讚歎他們的功德。 （二十一）還有一種修行方法，以調柔順服的心，承擔一切眾生的苦難。 （二十二）還有一種修行方法，與各種波羅蜜多（pāramitā，到達彼岸的方法）相應，勤奮修習。 （二十三）還有一種修行方法，精進地增長菩提道（bodhi-mārga）的修行。 （二十四）還有一種修行方法，建立堅固的信根，使其不動搖。 （二十五）還有一種修行方法，在城市中不白白接受供養。 （二十六）還有一種修行方法，積累七種聖財（saptavidha āryadhana）而不匱乏。 （二十七）還有一種修行方法，內心真實，安穩地守護生命。 （二十八）還有一種修行方法，以方便善巧的方法來成熟眾生。 （二十九）還有一種修行方法，因為行法佈施，所以能夠善於攝持佛法。 （三十）還有一種修行方法，遠離各種爭論，宣說最上乘的佛法。 （三十一）還有一種修行方法，以無所得的心來聽聞和接受正法。 （三十二）還有一種修行方法，因為遠離沙門的污垢，所以成就真正的沙門（śramaṇa，出家修行者）。 （三十三）還有一種修行方法，以無染著和愛慾的心進入
【English Translation】 English version (1) Furthermore, there is a practice that enables one to understand and overcome all the works of Māra (demon). (2) Furthermore, there is a practice that should always give rise to wisdom that is free from pride. (3) Furthermore, there is a practice that is far from worldly knowledge and delights in dwelling in solitude. (4) Furthermore, there is a practice that is free from the conceit of having attained what has not been attained and from arrogance, and does not slander others. (5) Furthermore, there is a practice that, even after understanding all afflictions, still conforms to the ways of the world. (6) Furthermore, there is a practice that sustains oneself with pure livelihood, free from all greed and attachment. (7) Furthermore, there is a practice that is deeply engaged in meditation and constantly sits in contemplation. (8) Furthermore, there is a practice that, even with extensive learning, remains in stillness and meditation. (9) Furthermore, there is a practice that correctly and properly cultivates the stages of Yogācāra (yoga practice). (10) Furthermore, there is a practice that truly observes and contemplates the nature of emptiness. (11) Furthermore, there is a practice that, in the face of gain and loss, does not have a high or low mind. (12) Furthermore, there is a practice that fears commotion and dwells alone in gardens. (13) Furthermore, there is a practice that, if one gains Dharma benefits, shares them with others. (14) Furthermore, there is a practice that is skilled in understanding the wisdom of the Four Noble Truths (catvāri āryasatyāni). (15) Furthermore, there is a practice that does not conceal or withhold any wisdom or Dharma. (16) Furthermore, there is a practice that, in order to help those who have not yet learned, does not have a superior mind. (17) Furthermore, there is a practice that, whether gaining or losing, does not become agitated because of faith in the law of karma. (18) Furthermore, there is a practice that, for those who respectfully listen to the Dharma, skillfully explains the Dharma. (19) Furthermore, there is a practice that, among friends and relatives, is free from all attachment and generates an equal mind towards all beings. (20) Furthermore, there is a practice that does not have a flattering mind towards the Dharma teacher and always praises their virtues. (21) Furthermore, there is a practice that, with a tamed and compliant mind, bears the burden of all beings. (22) Furthermore, there is a practice that diligently cultivates in accordance with the various pāramitās (perfections). (23) Furthermore, there is a practice that diligently cultivates the path of Bodhi (bodhi-mārga). (24) Furthermore, there is a practice that establishes a firm root of faith, making it unshakeable. (25) Furthermore, there is a practice that does not receive offerings in cities without purpose. (26) Furthermore, there is a practice that accumulates the seven noble treasures (saptavidha āryadhana) without depletion. (27) Furthermore, there is a practice that is truthful in inner intention and securely protects the life force. (28) Furthermore, there is a practice that skillfully matures beings through expedient means. (29) Furthermore, there is a practice that, because of giving the Dharma, is able to skillfully retain the Dharma. (30) Furthermore, there is a practice that is free from all disputes and proclaims the supreme Dharma. (31) Furthermore, there is a practice that listens to and receives the true Dharma with a mind of non-attainment. (32) Furthermore, there is a practice that, because of being free from the defilements of a śramaṇa (ascetic), becomes a true śramaṇa. (33) Furthermore, there is a practice that enters with a mind free from attachment and desire.
王城聚落。復有一法，常當伺察過失善護一切眾生。復有一法，棄捨世間諸雜藝者。復有一法，于善知識所常當誠實。復有一法，自心清凈已起智復令一切眾生心得清凈。復有一法，無虛假故內意清凈。復有一法，趣向最勝道故深心清凈，而此一法善作勝業方便清凈。復有一法，福清凈已諸相清凈。復有一法，智清凈已煩惱清凈。復有一法，眾生清凈已剎土清凈。復有一法，雖觀無相而善迴向。復有一法，修隨順忍。復有一法，於三解脫門常當伺察修習出離。復有一法，住無所住。復有一法，證漏盡智神通遊戲。復有一法，住于止觀所作成辦得明解脫。復有一法，勤修方便所攝之慧。復有一法，住三界輪得菩提場莊嚴。復有一法，謂一切法平等現成正覺。復有一法，攝受大乘，謂一切法自性無性、無生、無起，如是知已即得無生法忍。海意！此之一法而能攝受大乘，如是等一法攝受大乘已，余諸攝受依止而悉舍離。
「複次，海意！有二種法，于大乘中而能多作。何等為二？一者、于佛法中生凈信解；二者、不樂聲聞、緣覺乘法。有二種法，于大乘中而極難作。何等為二？一者、自解脫已善護未解脫者；二者、隨為彼說解脫之法。復有二法多作：一者、常不壞滅大菩提心；二者、伺察眾生善為建立。復有二法難
【現代漢語翻譯】 現代漢語譯本 在王城聚落中，還有一種修行方法，就是要經常觀察自己的過失，並善加守護一切眾生。還有一種修行方法，就是要捨棄世間各種雜亂的技藝。還有一種修行方法，就是要對善知識保持誠實。還有一種修行方法，自己內心清凈后，生起智慧，再令一切眾生內心清凈。還有一種修行方法，因為沒有虛假，所以內心清凈。還有一種修行方法，因為趣向最殊勝的道，所以內心深處清凈，而這一修行方法能善作殊勝的業，方便清凈。還有一種修行方法，福德清凈后，各種相貌也清凈。還有一種修行方法，智慧清凈后，煩惱也清凈。還有一種修行方法，眾生清凈后，剎土也清凈。還有一種修行方法，雖然觀察無相，但能善於迴向。還有一種修行方法，修習隨順忍。還有一種修行方法，對於三解脫門（空、無相、無愿）要經常觀察，修習出離。還有一種修行方法，安住于無所住。還有一種修行方法，證得漏盡智（斷除一切煩惱的智慧），神通遊戲。還有一種修行方法，安住于止觀（禪定和智慧）所成就的，得到明解脫。還有一種修行方法，勤修方便所攝的智慧。還有一種修行方法，安住於三界輪迴，得到菩提道場的莊嚴。還有一種修行方法，就是一切法平等，現成正覺。還有一種修行方法，攝受大乘，就是一切法自性無性、無生、無起，這樣認知后，就能得到無生法忍（對一切法不生不滅的真理的領悟）。海意（菩薩名）！這一個修行方法就能攝受大乘，像這樣等一個修行方法攝受大乘后，其餘的攝受就依止而全部舍離。 「再者，海意！有兩種法，在大乘中能多有作為。是哪兩種呢？一是，對於佛法生起清凈的信解；二是，不樂於聲聞、緣覺乘的法。有兩種法，在大乘中極難做到。是哪兩種呢？一是，自己解脫后，善於守護未解脫的人；二是，隨順為他們說解脫的法。還有兩種法多有作為：一是，常不壞滅大菩提心；二是，觀察眾生，善於為他們建立（善根）。還有兩種法難
【English Translation】 English version In the royal city settlement, there is another practice: one should always observe one's own faults and diligently protect all sentient beings. There is another practice: one should abandon all worldly and miscellaneous skills. There is another practice: one should always be honest with good teachers. There is another practice: after one's own mind is purified, wisdom arises, and then one should purify the minds of all sentient beings. There is another practice: because there is no falsehood, the inner mind is pure. There is another practice: because one is heading towards the most supreme path, the inner mind is deeply pure, and this practice can skillfully perform supreme deeds, with skillful means being pure. There is another practice: after blessings are purified, all appearances are purified. There is another practice: after wisdom is purified, afflictions are purified. There is another practice: after sentient beings are purified, the land is purified. There is another practice: although one observes no-form, one is good at dedicating merit. There is another practice: cultivating patience that is in accordance with the truth. There is another practice: one should always observe and practice detachment from the three doors of liberation (emptiness, signlessness, wishlessness). There is another practice: abiding in non-abiding. There is another practice: attaining the wisdom of the exhaustion of outflows (wisdom that cuts off all afflictions), and the play of supernatural powers. There is another practice: abiding in the accomplishment of cessation and contemplation (meditation and wisdom), attaining clear liberation. There is another practice: diligently cultivating the wisdom that is encompassed by skillful means. There is another practice: abiding in the cycle of the three realms, attaining the adornment of the Bodhi field. There is another practice: all dharmas are equal, and one attains perfect enlightenment. There is another practice: embracing the Mahayana, which is that all dharmas are self-natureless, unarisen, and unoriginated. Having understood this, one attains the patience of non-arising dharmas (the realization of the truth that all dharmas are neither born nor die). Haiyi (name of a Bodhisattva)! This one practice can embrace the Mahayana. After one practice like this embraces the Mahayana, all other practices are relied upon and then completely abandoned. Furthermore, Haiyi! There are two kinds of practices that are very effective in the Mahayana. What are the two? First, to generate pure faith and understanding in the Buddha's teachings; second, to not be fond of the teachings of the Sravaka and Pratyekabuddha vehicles. There are two kinds of practices that are extremely difficult to do in the Mahayana. What are the two? First, after one has liberated oneself, to skillfully protect those who have not yet been liberated; second, to speak the Dharma of liberation to them accordingly. There are two more practices that are very effective: first, to never destroy the great Bodhi mind; second, to observe sentient beings and skillfully establish (good roots) for them. There are two more practices that are difficult
作：一者、觀菩提心猶如幻法；二者、觀一切眾生皆悉無我。復有二法多作：一者、心無厭離；二者、所修方便而不虛假。復有二法難作：一者、內心清凈而為根本；二者、無作、無不作故修諸福行。復有二法多作：一者、勤修善根方便；二者、所修方便而令畢竟。復有二法難作：一者、無戲論故而修方便；二者、所修方便住畢竟故其心寂靜。復有二法多作：一者、深心趣向勝道；二者、于最勝法中作最勝所緣。復有二法難作：一者、說悔自罪；二者、出離他罪。復有二法多作：一者、舍諸所有；二者、不求果報。復有二法難作：一者、起平等心而行施捨；二者、善能迴向。復有二法多作：一者、護戒無缺；二者、不求生天。復有二法難作：一者、于毀戒者起悲愍心；二者、自具戒德不作貢高。復有二法多作：一者、善樂於忍；二者、迴向菩提。復有二法難作：一者、舍離高心；二者、尊敬忍者。復有二法多作：一者、發起精進求諸善法；二者、于諸善根生歡喜心。復有二法難作：一者、身心寂靜；二者、心離依著。復有二法多作：一者、積集禪支；二者、心業調暢。復有二法難作：一者、不著禪味；二者、不厭欲界。復有二法多作：一者、勤求正法；二者、常生法欲。復有二法難作：一者、伺察於法；二者、於法寂
【現代漢語翻譯】 現代漢語譯本：
有兩件事容易做到：第一，觀菩提心（覺悟之心）如幻象；第二，觀一切眾生皆無我（沒有獨立的自我）。
又有兩件事容易做到：第一，內心不厭倦修行；第二，所修的方便法門真實不虛。
又有兩件事難以做到：第一，以內心清凈為根本；第二，在無作（不執著於行為）和無不作（不放棄行為）的狀態下修習各種福德善行。
又有兩件事容易做到：第一，勤奮修習善根的方便法門；第二，所修的方便法門最終能達到究竟。
又有兩件事難以做到：第一，在不戲論（不進行無意義的辯論）的情況下修習方便法門；第二，所修的方便法門能安住于究竟，內心寂靜。
又有兩件事容易做到：第一，以深切的心趣向殊勝的道；第二，在最殊勝的法中，以最殊勝的所緣（專注的對象）進行修行。
又有兩件事難以做到：第一，坦誠懺悔自己的罪過；第二，幫助他人從罪過中解脫。
又有兩件事容易做到：第一，捨棄一切所有；第二，不求果報。
又有兩件事難以做到：第一，以平等心行佈施；第二，善於迴向（將功德導向特定目標）。
又有兩件事容易做到：第一，守護戒律不缺損；第二，不求生天。
又有兩件事難以做到：第一，對毀犯戒律的人生起悲憫之心；第二，自己具備戒德而不驕傲自大。
又有兩件事容易做到：第一，樂於忍辱；第二，將忍辱的功德迴向菩提。
又有兩件事難以做到：第一，捨棄高傲之心；第二，尊敬能忍辱的人。
又有兩件事容易做到：第一，發起精進心求取各種善法；第二，對各種善根生起歡喜心。
又有兩件事難以做到：第一，身心寂靜；第二，內心不執著。
又有兩件事容易做到：第一，積累禪定支分；第二，心業調和暢順。
又有兩件事難以做到：第一，不執著于禪定的滋味；第二，不厭惡欲界。
又有兩件事容易做到：第一，勤求正法；第二，常常生起對法的渴求。
又有兩件事難以做到：第一，仔細觀察和辨別佛法；第二，在佛法中獲得寂靜。
【English Translation】 English version:
There are two things that are easy to do: first, to view the Bodhi mind (the mind of enlightenment) as an illusion; second, to view all sentient beings as without self (no independent self).
There are also two things that are easy to do: first, for the mind not to be weary of practice; second, for the skillful means practiced to be true and not false.
There are also two things that are difficult to do: first, to have inner purity as the foundation; second, to cultivate various meritorious deeds in a state of non-action (not clinging to actions) and non-non-action (not abandoning actions).
There are also two things that are easy to do: first, to diligently cultivate the skillful means of good roots; second, for the skillful means practiced to ultimately reach the end.
There are also two things that are difficult to do: first, to practice skillful means without engaging in idle talk (meaningless debates); second, for the skillful means practiced to abide in the ultimate, with the mind being tranquil.
There are also two things that are easy to do: first, to direct the mind deeply towards the supreme path; second, in the most supreme Dharma, to practice with the most supreme object of focus.
There are also two things that are difficult to do: first, to sincerely confess one's own faults; second, to help others be liberated from their faults.
There are also two things that are easy to do: first, to give up all possessions; second, not to seek rewards.
There are also two things that are difficult to do: first, to give with an equal mind; second, to be skilled in dedicating merit (directing merit towards a specific goal).
There are also two things that are easy to do: first, to protect the precepts without deficiency; second, not to seek rebirth in heaven.
There are also two things that are difficult to do: first, to generate compassion for those who have broken the precepts; second, to possess the virtue of precepts without being arrogant.
There are also two things that are easy to do: first, to be happy in patience; second, to dedicate the merit of patience to Bodhi.
There are also two things that are difficult to do: first, to give up arrogance; second, to respect those who are patient.
There are also two things that are easy to do: first, to generate diligence in seeking all good Dharmas; second, to generate joy in all good roots.
There are also two things that are difficult to do: first, for the body and mind to be tranquil; second, for the mind to be free from attachment.
There are also two things that are easy to do: first, to accumulate the factors of meditation; second, for the mind's activities to be harmonious and smooth.
There are also two things that are difficult to do: first, not to be attached to the taste of meditation; second, not to be averse to the desire realm.
There are also two things that are easy to do: first, to diligently seek the true Dharma; second, to constantly generate a desire for the Dharma.
There are also two things that are difficult to do: first, to carefully observe and discern the Dharma; second, to attain tranquility in the Dharma.
定。復有二法多作：一者、親近善友；二者、于師長所增加尊重。復有二法難作：一者、專勤承事；二者、善言隨順。復有二法多作：一者、於時、非時而常請問；二者、隨所得義領納於心。復有二法難作：一者、修義智；二者、修法智。復有二法多作：一者、聞財無厭；二者、聞慧無厭。復有二法難作：一者、伺察深固之法；二者、遠離不深固法。復有二法多作：一者、如理為他說法；二者、于聽法者起悲愍心。復有二法難作：一者、於法不吝；二者、不以財利之心為他說法。復有二法多作：一者、止息外聽；二者、攝受諸心。復有二法難作：一者、息除五蓋；二者、修七覺分。復有二法多作：一者、獲得歡喜；二者、喜受相應。復有二法難作：一者、知法、知量；二者、知自境界。復有二法多作：一者、信于業報；二者、善修勝行。復有二法難作：一者、解了諸非業報；二者、增長一切善法。復有二法多作：一者、出誠實言；二者、不誑聖人。復有二法難作：一者、如說能行；二者、不壞佛眼。復有二法多作：一者、身業清凈；二者、離三不善。復有二法難作：一者、觀身猶如影像；二者、觀如草、木、瓦礫。復有二法多作：一者、語業清凈；二者、離語四過。復有二法難作：一者、解悟不可說法；二者、智了諸
【現代漢語翻譯】 現代漢語譯本 還有兩種應該多做的事：一是親近善友；二是對於師長更加尊重。還有兩種難以做到的事：一是專心勤勉地侍奉；二是善言順從。還有兩種應該多做的事：一是不論何時都經常請教；二是將所領悟的道理銘記於心。還有兩種難以做到的事：一是修習義理的智慧；二是修習佛法的智慧。還有兩種應該多做的事：一是聽聞財富不感到厭倦；二是聽聞智慧不感到厭倦。還有兩種難以做到的事：一是深入觀察深奧的佛法；二是遠離不深奧的佛法。還有兩種應該多做的事：一是如理如法地為他人說法；二是對於聽法的人升起悲憫之心。還有兩種難以做到的事：一是不吝惜佛法；二是不以貪圖財利的心為他人說法。還有兩種應該多做的事：一是停止向外聽聞；二是攝受自己的心。還有兩種難以做到的事：一是息滅五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）；二是修習七覺分（擇法覺分、精進覺分、喜覺分、輕安覺分、念覺分、定覺分、舍覺分）。還有兩種應該多做的事：一是獲得歡喜；二是與喜悅相應。還有兩種難以做到的事：一是瞭解佛法、瞭解其度量；二是瞭解自己的境界。還有兩種應該多做的事：一是相信業報；二是好好修習殊勝的修行。還有兩種難以做到的事：一是理解所有非業報的道理；二是增長一切善法。還有兩種應該多做的事：一是說誠實的話；二是不欺騙聖人。還有兩種難以做到的事：一是能夠按照所說的去做；二是不破壞佛眼（智慧之眼）。還有兩種應該多做的事：一是身業清凈；二是遠離身的三種不善行為（殺生、偷盜、邪淫）。還有兩種難以做到的事：一是觀察身體猶如影像；二是觀察身體如同草、木、瓦礫。還有兩種應該多做的事：一是語業清凈；二是遠離語言的四種過失（妄語、兩舌、惡口、綺語）。還有兩種難以做到的事：一是理解領悟不可言說的道理；二是智慧地瞭解一切法。
【English Translation】 English version Again, there are two practices to be done frequently: one is to associate with good friends; the other is to increase respect for teachers. Again, there are two practices difficult to do: one is to serve diligently; the other is to be compliant with good words. Again, there are two practices to be done frequently: one is to ask questions frequently, whether it is the right time or not; the other is to receive the meaning obtained into the heart. Again, there are two practices difficult to do: one is to cultivate the wisdom of meaning; the other is to cultivate the wisdom of Dharma. Again, there are two practices to be done frequently: one is to hear about wealth without satiety; the other is to hear about wisdom without satiety. Again, there are two practices difficult to do: one is to investigate the profound Dharma; the other is to stay away from the non-profound Dharma. Again, there are two practices to be done frequently: one is to preach the Dharma to others according to the truth; the other is to generate compassion for those who listen to the Dharma. Again, there are two practices difficult to do: one is not to be stingy with the Dharma; the other is not to preach the Dharma to others with a mind of seeking wealth. Again, there are two practices to be done frequently: one is to stop listening outwardly; the other is to gather one's mind. Again, there are two practices difficult to do: one is to extinguish the five hindrances (greed, hatred, sloth, restlessness, doubt); the other is to cultivate the seven factors of enlightenment (mindfulness, investigation of dharma, energy, joy, tranquility, concentration, equanimity). Again, there are two practices to be done frequently: one is to obtain joy; the other is to be in accordance with joy. Again, there are two practices difficult to do: one is to know the Dharma, to know its measure; the other is to know one's own realm. Again, there are two practices to be done frequently: one is to believe in karmic retribution; the other is to cultivate superior practices well. Again, there are two practices difficult to do: one is to understand all that is not karmic retribution; the other is to increase all good dharmas. Again, there are two practices to be done frequently: one is to speak truthfully; the other is not to deceive the saints. Again, there are two practices difficult to do: one is to be able to act as spoken; the other is not to destroy the Buddha's eye (eye of wisdom). Again, there are two practices to be done frequently: one is to purify bodily actions; the other is to stay away from the three unwholesome actions of the body (killing, stealing, sexual misconduct). Again, there are two practices difficult to do: one is to observe the body as an image; the other is to observe the body as grass, wood, and rubble. Again, there are two practices to be done frequently: one is to purify speech actions; the other is to stay away from the four faults of speech (lying, divisive speech, harsh speech, idle chatter). Again, there are two practices difficult to do: one is to understand the inexpressible truth; the other is to wisely understand all dharmas.
聲猶如對響。復有二法多作：一者、心業清凈；二者、遠離貪、瞋、邪見。復有二法難作：一者、內心寂止；二者、外無所行。復有二法多作：一者、修慈心觀；二者、于諸眾生起平等心。復有二法難作：一者、心如虛空清凈無垢；二者、自度度他而善迴向。復有二法多作：一者、常不厭離大悲之心；二者、勤修善根而無懈倦。復有二法難作：一者、伺察無生；二者、善護出離。復有二法多作：一者、遊戲法園；二者、除厭離心。復有二法難作：一者、圓滿寂默之法；二者、未具法者而令修行。復有二法多作：一者、舍離愛染；二者、斷諸損害。復有二法難作：一者、修于舍行；二者、觀察眾生而無艱苦。復有二法多作：一者、修唸佛觀；二者、住于無念而起念心。復有二法難作：一者、觀於法身；二者、成辦諸相好身。復有二法多作：一者、修念法觀；二者、成辦諸眾生法。復有二法難作：一者、伺察離貪；二者、于其貪行眾生起大悲心。復有二法多作：一者、隨念諸菩薩眾；二者、歸向不退轉眾。復有二法難作：一者、觀察無為；二者、護得果者。復有二法多作；一者、隨念于戒；二者、常不忘失大菩提心。復有二法難作：一者、伺察無加行戒；二者、攝受將護破戒眾生。復有二法多作：一者、隨念于舍；二者、
【現代漢語翻譯】 現代漢語譯本 聲音就像對迴響一樣。又有兩種容易做到的修行：第一，使心念清凈；第二，遠離貪婪、嗔恨和邪見。又有兩種難以做到的修行：第一，使內心平靜止息；第二，外在行為不執著。又有兩種容易做到的修行：第一，修習慈心觀；第二，對一切眾生生起平等心。又有兩種難以做到的修行：第一，使心像虛空一樣清凈無垢；第二，自己得度后也幫助他人得度，並善於迴向。又有兩種容易做到的修行：第一，常常不厭倦地保持大悲之心；第二，勤奮修習善根而不懈怠。又有兩種難以做到的修行：第一，觀察無生之理；第二，善於守護出離之道。又有兩種容易做到的修行：第一，在佛法園地中自在遊樂；第二，去除厭離之心。又有兩種難以做到的修行：第一，圓滿寂靜無為之法；第二，引導尚未具備修行條件的人修行。又有兩種容易做到的修行：第一，捨棄愛慾的執著；第二，斷除各種傷害行為。又有兩種難以做到的修行：第一，修習捨棄的品行；第二，觀察眾生而沒有厭煩和畏懼。又有兩種容易做到的修行：第一，修習唸佛的觀想；第二，安住于無念的狀態而生起唸佛之心。又有兩種難以做到的修行：第一，觀想佛的法身（Dharmakaya，佛的真理之身）；第二，成就佛的各種相好之身（Lakshana，佛的身體特徵）。又有兩種容易做到的修行：第一，修習念法的觀想；第二，成就利益一切眾生的佛法。又有兩種難以做到的修行：第一，觀察遠離貪慾的境界；第二，對那些貪慾深重的眾生生起大悲心。又有兩種容易做到的修行：第一，隨念諸菩薩（Bodhisattva，發願成佛的修行者）眾；第二，歸向不退轉的菩薩眾。又有兩種難以做到的修行：第一，觀察無為法（Asamskrta，不依賴因緣的真理）；第二，守護已經證得果位的人。又有兩種容易做到的修行：第一，隨念戒律；第二，常常不忘失大菩提心（Mahabodhi-citta，追求覺悟的心）。又有兩種難以做到的修行：第一，觀察無加行戒（無須刻意努力的戒律）；第二，攝受和保護那些破戒的眾生。又有兩種容易做到的修行：第一，隨念佈施；第二， 常不忘失大菩提心。
【English Translation】 English version Sound is like a response to an echo. There are two practices that are easy to do: first, purify the mind; second, stay away from greed, hatred, and wrong views. There are two practices that are difficult to do: first, make the inner mind peaceful and still; second, do not cling to external actions. There are two practices that are easy to do: first, cultivate loving-kindness meditation; second, develop an equal mind towards all beings. There are two practices that are difficult to do: first, make the mind as pure and immaculate as the void; second, after liberating oneself, help others to be liberated and skillfully dedicate the merits. There are two practices that are easy to do: first, always maintain a great compassionate heart without weariness; second, diligently cultivate good roots without laziness. There are two practices that are difficult to do: first, contemplate the principle of non-arising; second, skillfully protect the path of liberation. There are two practices that are easy to do: first, freely enjoy the garden of Dharma; second, remove the mind of aversion. There are two practices that are difficult to do: first, perfect the Dharma of stillness and non-action; second, guide those who do not yet have the conditions for practice to practice. There are two practices that are easy to do: first, abandon attachment to desire; second, cut off all harmful actions. There are two practices that are difficult to do: first, cultivate the practice of giving; second, observe sentient beings without aversion or fear. There are two practices that are easy to do: first, cultivate the contemplation of Buddha-recitation; second, abide in the state of non-thought while generating the mind of Buddha-recitation. There are two practices that are difficult to do: first, contemplate the Dharmakaya (the body of truth of the Buddha); second, accomplish the various Lakshanas (physical characteristics of the Buddha). There are two practices that are easy to do: first, cultivate the contemplation of Dharma; second, accomplish the Dharma that benefits all beings. There are two practices that are difficult to do: first, contemplate the state of being free from greed; second, generate great compassion for those beings who are deeply attached to greed. There are two practices that are easy to do: first, recollect all the Bodhisattvas (beings who aspire to Buddhahood); second, turn towards the assembly of non-retreating Bodhisattvas. There are two practices that are difficult to do: first, contemplate the Asamskrta (unconditioned truth); second, protect those who have already attained the fruit. There are two practices that are easy to do: first, recollect the precepts; second, always remember the Mahabodhi-citta (the mind of enlightenment). There are two practices that are difficult to do: first, contemplate the precepts of non-effort; second, embrace and protect those beings who have broken the precepts. There are two practices that are easy to do: first, recollect giving; second, always remember the Mahabodhi-citta.
捨己不生變悔。復有二法難作：一者、蠲除己之煩惱；二者、為眾生說斷煩惱法。復有二法多作：一者、隨念于天；二者、不求生天。復有二法難作：一者、住正念慧；二者、散亂心者令住念處。復有二法多作：一者：增修福行；二者：增修智行。復有二法難作；一者、善修無加行智；二者、于諸福行不生厭離。復有二法多作：一者、超越諸著；二者、于諸愛著悉能解脫。復有二法難作：一者、極善樂欲；二者、不生諂誑。復有二法多作：一者、知恩；二者、報恩。復有二法難作：一者、斷除欲貪；二者、于善法欲而無厭棄。復有二法多作：一者、說悔諸罪；二者、不作諸罪。復有二法難作：一者、不起惡作；二者、不起隨眠。復有二法多作：一者、隨喜他福；二者、自福無厭。復有二法難作：一者、於一切罪起盡滅智；二者、於一切福起長養智。復有二法多作：一者、勸請諸佛；二者、護持正法。復有二法難作：一者、雖知法界本無分別；二者、智善分別說諸句義。復有二法多作：一者、善解迴向；二者、隨所迴向與一切眾生共之。復有二法難作：一者、抉擇無相；二者、修諸有相。復有二法多作：一者、雖觀于空；二者、觀照眾生。復有二法難作：一者、慧起悉無所樂；二者、方便而有所樂。復有二法多作：一者
【現代漢語翻譯】 現代漢語譯本 捨棄自我而不產生後悔。又有兩種難以做到的事情：第一，去除自身的煩惱；第二，為眾生宣說斷除煩惱的方法。又有兩種經常做的事情：第一，隨念天界；第二，不求生天。又有兩種難以做到的事情：第一，安住于正念智慧；第二，使散亂的心安住于念處。又有兩種經常做的事情：第一，增進修習福德行為；第二，增進修習智慧行為。又有兩種難以做到的事情：第一，善於修習無加行智（不需刻意努力就能獲得的智慧）；第二，對於各種福德行為不產生厭倦和舍離。又有兩種經常做的事情：第一，超越各種執著；第二，對於各種愛戀執著都能解脫。又有兩種難以做到的事情：第一，極其善良的意願；第二，不產生諂媚和欺騙。又有兩種經常做的事情：第一，知恩；第二，報恩。又有兩種難以做到的事情：第一，斷除慾望貪婪；第二，對於善法慾望不感到厭棄。又有兩種經常做的事情：第一，說出懺悔各種罪過；第二，不做各種罪過。又有兩種難以做到的事情：第一，不生起惡作（因做錯事而產生的後悔）；第二，不生起隨眠（潛在的煩惱）。又有兩種經常做的事情：第一，隨喜他人的福德；第二，對於自己的福德不感到滿足。又有兩種難以做到的事情：第一，對於一切罪過生起盡滅的智慧；第二，對於一切福德生起增長養護的智慧。又有兩種經常做的事情：第一，勸請諸佛住世說法；第二，護持正法。又有兩種難以做到的事情：第一，雖然知道法界（宇宙萬法）本來沒有分別；第二，以智慧善巧地分別解說各種語句的含義。又有兩種經常做的事情：第一，善於理解迴向（將功德轉移給他人）；第二，隨所迴向與一切眾生共同分享。又有兩種難以做到的事情：第一，決斷抉擇無相（超越一切表象的真實）；第二，修習各種有相（有形可見的修行方法）。又有兩種經常做的事情：第一，雖然觀察空性；第二，觀照眾生。又有兩種難以做到的事情：第一，智慧生起時沒有任何貪戀；第二，以方便法而有所樂。又有兩種經常做的事情：第一
【English Translation】 English version To abandon oneself without generating regret. There are also two difficult things to do: first, to eliminate one's own afflictions; second, to explain to sentient beings the method of eliminating afflictions. There are also two things frequently done: first, to contemplate the heavens; second, not to seek rebirth in the heavens. There are also two difficult things to do: first, to abide in right mindfulness and wisdom; second, to cause a scattered mind to abide in the place of mindfulness. There are also two things frequently done: first, to increase the practice of meritorious actions; second, to increase the practice of wisdom actions. There are also two difficult things to do: first, to skillfully cultivate non-effort wisdom (wisdom gained without deliberate effort); second, not to generate aversion or detachment from various meritorious actions. There are also two things frequently done: first, to transcend all attachments; second, to be able to liberate oneself from all attachments of love. There are also two difficult things to do: first, to have extremely good intentions; second, not to generate flattery and deceit. There are also two things frequently done: first, to be grateful; second, to repay kindness. There are also two difficult things to do: first, to cut off desire and greed; second, not to feel aversion towards the desire for good dharmas. There are also two things frequently done: first, to confess all wrongdoings; second, not to commit any wrongdoings. There are also two difficult things to do: first, not to generate remorse (regret arising from doing wrong); second, not to generate latent afflictions. There are also two things frequently done: first, to rejoice in the merits of others; second, not to be satisfied with one's own merits. There are also two difficult things to do: first, to generate the wisdom of the extinction of all wrongdoings; second, to generate the wisdom of nurturing and increasing all merits. There are also two things frequently done: first, to request the Buddhas to remain in the world and teach the Dharma; second, to protect the true Dharma. There are also two difficult things to do: first, although knowing that the Dharmadhatu (the realm of all phenomena) is originally without distinctions; second, to skillfully explain the meanings of various statements with wisdom. There are also two things frequently done: first, to skillfully understand dedication (transferring merit to others); second, to share the dedication with all sentient beings. There are also two difficult things to do: first, to decisively choose the formless (the reality beyond all appearances); second, to cultivate various forms (visible methods of practice). There are also two things frequently done: first, although observing emptiness; second, to observe sentient beings. There are also two difficult things to do: first, when wisdom arises, there is no attachment; second, to have joy through skillful means. There are also two things frequently done: first,
、希求善根；二者、為諸眾產生辦善根。復有二法難作：一者、修習無愿；二者、積集所生之智。復有二法多作：一者、無著；二者、無動。復有二法難作：一者、無慢；二者、愛樂。復有二法多作：一者、樂居寂靜；二者、領納寂靜功德。復有二法難作：一者、修寂靜行；二者、自度復度一切眾生。復有二法多作：一者、少欲；二者、知足。復有二法難作；一者、省察己之煩惱；二者、審觀斷除一切眾生煩惱。復有二法多作：一者、安定；二者、伺察。復有二法難作；一者、常省己過；二者、不觀他過。復有二法多作；一者、自離貢高；二者、不起他謗。復有二法難作：一者、觀我無我；二者、觀眾生無眾生。復有二法多作：一者、自常行施；二者、容受他施。復有二法難作：一者、出離輪迴；二者、度輪迴中一切眾生。復有二法多作：一者、勤求波羅蜜多；二者、隨諸所求波羅蜜多如所說住。復有二法難作：一者、得現量智；二者、成辦他智。復有二法多作：一者、不求世間名聞利養；二者、勤求正法。復有二法難作：一者、不饒益者為作饒益；二者、已饒益者而令增極。復有二法多作：一者、所作大慈而無邊際；二者、所行大悲而無間斷。復有二法難作：一者、已得度者而令證悟；二者、未得度者而為濟度。復
【現代漢語翻譯】 現代漢語譯本 又有兩種難以做到的事情：一是希求善根（kusala-mula，指善的根源），二是為一切眾生積聚善根。又有兩種難以做到的事情：一是修習無愿（apranihita，指不執著于願望），二是積累由智慧產生的知識。又有兩種容易做到的事情：一是不執著（anabhinivesa，指不依戀），二是不動搖（aninjana，指心不為外境所動）。又有兩種難以做到的事情：一是沒有傲慢（amada，指不自高自大），二是喜愛（abhirati，指樂於）。又有兩種容易做到的事情：一是樂於居住在寂靜之處，二是領悟寂靜的功德。又有兩種難以做到的事情：一是修習寂靜的行為，二是自己解脫后又幫助一切眾生解脫。又有兩種容易做到的事情：一是少欲（alpecchata，指慾望少），二是知足（samtutthi，指滿足於所擁有的）。又有兩種難以做到的事情：一是反省自己的煩惱，二是仔細觀察並斷除一切眾生的煩惱。又有兩種容易做到的事情：一是安定（samatha，指心平靜），二是伺察（vipasyana，指觀察）。又有兩種難以做到的事情：一是經常反省自己的過錯，二是不看別人的過錯。又有兩種容易做到的事情：一是自己遠離貢高（atimana，指過分自大），二是不對他人進行誹謗。又有兩種難以做到的事情：一是觀察自我無我（anatman，指沒有永恒不變的自我），二是觀察眾生無眾生（nissattva，指沒有實在的眾生）。又有兩種容易做到的事情：一是自己經常行佈施（dana，指給予），二是接受他人的佈施。又有兩種難以做到的事情：一是脫離輪迴（samsara，指生死循環），二是度脫輪迴中的一切眾生。又有兩種容易做到的事情：一是勤奮追求波羅蜜多（paramita，指到達彼岸的方法），二是隨順所追求的波羅蜜多如所說的那樣安住。又有兩種難以做到的事情：一是獲得現量智（pratyaksa-jnana，指直接的、親身的智慧），二是成就他智（parajnana，指了解他人想法的智慧）。又有兩種容易做到的事情：一是不追求世間的名聞利養，二是勤奮追求正法（saddharma，指佛陀的教法）。又有兩種難以做到的事情：一是對不饒益自己的人也給予饒益，二是對已經饒益過的人使其更加增益。又有兩種容易做到的事情：一是所作的大慈（maitri，指無條件的愛）是無邊無際的，二是所行的大悲（karuna，指對眾生的苦難感同身受）是無間斷的。又有兩種難以做到的事情：一是使已經解脫的人證悟，二是為尚未解脫的人提供救度。
【English Translation】 English version There are two difficult things to do: first, to seek good roots (kusala-mula), and second, to accumulate good roots for all beings. There are two difficult things to do: first, to practice non-aspiration (apranihita), and second, to accumulate knowledge arising from wisdom. There are two easy things to do: first, non-attachment (anabhinivesa), and second, non-agitation (aninjana). There are two difficult things to do: first, no arrogance (amada), and second, delight (abhirati). There are two easy things to do: first, to enjoy dwelling in solitude, and second, to realize the merits of solitude. There are two difficult things to do: first, to practice the conduct of solitude, and second, to liberate oneself and then liberate all beings. There are two easy things to do: first, few desires (alpecchata), and second, contentment (samtutthi). There are two difficult things to do: first, to examine one's own afflictions, and second, to carefully observe and eliminate the afflictions of all beings. There are two easy things to do: first, stability (samatha), and second, discernment (vipasyana). There are two difficult things to do: first, to constantly reflect on one's own faults, and second, not to look at the faults of others. There are two easy things to do: first, to refrain from self-conceit (atimana), and second, not to slander others. There are two difficult things to do: first, to contemplate the self as non-self (anatman), and second, to contemplate beings as non-beings (nissattva). There are two easy things to do: first, to constantly practice giving (dana), and second, to accept the giving of others. There are two difficult things to do: first, to escape from the cycle of rebirth (samsara), and second, to liberate all beings within the cycle of rebirth. There are two easy things to do: first, to diligently seek the perfections (paramita), and second, to abide in the perfections as they are taught. There are two difficult things to do: first, to attain direct knowledge (pratyaksa-jnana), and second, to accomplish the knowledge of others (parajnana). There are two easy things to do: first, not to seek worldly fame and gain, and second, to diligently seek the true Dharma (saddharma). There are two difficult things to do: first, to benefit those who do not benefit you, and second, to further benefit those who have already been benefited. There are two easy things to do: first, to practice great loving-kindness (maitri) without limit, and second, to practice great compassion (karuna) without interruption. There are two difficult things to do: first, to lead those who have already been liberated to enlightenment, and second, to provide salvation for those who have not yet been liberated.
有二法多作：一者、為諸眾產生就功德；二者、無德眾生起大悲心。復有二法難作：一者、不饒益者作饒益行；二者、已作饒益而無異想。復有二法多作：一者、常作身念處觀；二者、身住清凈。復有二法難作：一者、雖作身中身隨念觀；二者、不與身俱起于尋伺及尋伺道。復有二法多作：一者、常作受念處觀；二者、于苦樂等受而無領納。復有二法難作：一者、雖作受中受隨念觀；二者、不與受俱起于尋伺及尋伺道。復有二法多作：一者、常作心念處觀；二者、心住清凈。復有二法難作：一者、雖作心中心隨念觀；二者、不與心俱起于尋伺及尋伺道。復有二法多作：一者、常作法念處觀；二者、常起抉擇法智。復有二法難作：一者、雖作法中法念處觀；二者、不與法俱起于尋伺及尋伺道。復有二法多作：一者、已生諸不善法悉令除斷；二者、已生一切善法而能守護。復有二法難作：一者、未生諸不善法防令不生；二者、未生一切善法當令生起。復有二法多作：一者、常修欲、勤、心、慧四種神足；二者、應以神足得度眾生而善度之。復有二法難作：一者、雖獲無加行神變；二者、不動法界能於一切佛剎之中顯諸神應。復有二法多作：一者、自所得信而無動轉；二者、諸未信者令具于信。復有二法難作：一者、自心而
【現代漢語翻譯】 現代漢語譯本 有兩種法是應該多做的：第一，爲了使眾生獲得功德；第二，對沒有功德的眾生生起大悲心。 又有兩種法是難以做到的：第一，對不饒益自己的人做出饒益的行為；第二，已經做出饒益的行為而不產生任何分別心。 又有兩種法是應該多做的：第一，經常進行身念處（Kāya-smṛtyupasthāna）的觀修；第二，保持身體的清凈。 又有兩種法是難以做到的：第一，雖然進行身體中身體的隨念觀，第二，不與身體一起生起尋（vitarka）伺（vicāra）以及尋伺之道。 又有兩種法是應該多做的：第一，經常進行受念處（Vedanā-smṛtyupasthāna）的觀修；第二，對於苦、樂等感受不產生執著。 又有兩種法是難以做到的：第一，雖然進行感受中感受的隨念觀；第二，不與感受一起生起尋伺以及尋伺之道。 又有兩種法是應該多做的：第一，經常進行心念處（Citta-smṛtyupasthāna）的觀修；第二，保持心的清凈。 又有兩種法是難以做到的：第一，雖然進行心中心的隨念觀；第二，不與心一起生起尋伺以及尋伺之道。 又有兩種法是應該多做的：第一，經常進行法念處（Dharma-smṛtyupasthāna）的觀修；第二，經常生起抉擇法智（dharma-pravicaya-jñāna）。 又有兩種法是難以做到的：第一，雖然進行法中法的隨念觀；第二，不與法一起生起尋伺以及尋伺之道。 又有兩種法是應該多做的：第一，已經生起的所有不善法都使其斷除；第二，已經生起的一切善法都能夠守護。 又有兩種法是難以做到的：第一，對於未生起的不善法，防止其生起；第二，對於未生起的一切善法，應當使其生起。 又有兩種法是應該多做的：第一，經常修習欲（chanda）、勤（viriya）、心（citta）、慧（vīmaṃsā）四種神足（iddhipāda）；第二，應該用神足度化眾生，並且善巧地度化他們。 又有兩種法是難以做到的：第一，雖然獲得無加行神變（anābhogābhinirhārasiddhi）；第二，在不動搖法界（dharmadhātu）的情況下，能夠在一切佛剎（buddhakṣetra）中顯現各種神通。 又有兩種法是應該多做的：第一，自己所獲得的信心不發生動搖；第二，使那些沒有信心的人具足信心。 又有兩種法是難以做到的：第一，自己內心
【English Translation】 English version There are two practices that should be done frequently: first, to accomplish merits for all sentient beings; second, to generate great compassion for sentient beings without merits. There are also two practices that are difficult to do: first, to act beneficially towards those who do not benefit you; second, to have no differentiating thoughts after having acted beneficially. There are also two practices that should be done frequently: first, to constantly practice mindfulness of the body (Kāya-smṛtyupasthāna); second, to maintain purity of the body. There are also two practices that are difficult to do: first, although practicing mindfulness of the body within the body; second, not to arise with vitarka (initial application of thought) and vicāra (sustained application of thought), and the path of vitarka and vicāra, together with the body. There are also two practices that should be done frequently: first, to constantly practice mindfulness of feeling (Vedanā-smṛtyupasthāna); second, to have no attachment to feelings such as pain and pleasure. There are also two practices that are difficult to do: first, although practicing mindfulness of feeling within feeling; second, not to arise with vitarka and vicāra, and the path of vitarka and vicāra, together with feeling. There are also two practices that should be done frequently: first, to constantly practice mindfulness of mind (Citta-smṛtyupasthāna); second, to maintain purity of the mind. There are also two practices that are difficult to do: first, although practicing mindfulness of mind within mind; second, not to arise with vitarka and vicāra, and the path of vitarka and vicāra, together with the mind. There are also two practices that should be done frequently: first, to constantly practice mindfulness of dharma (Dharma-smṛtyupasthāna); second, to constantly generate the wisdom of discerning dharma (dharma-pravicaya-jñāna). There are also two practices that are difficult to do: first, although practicing mindfulness of dharma within dharma; second, not to arise with vitarka and vicāra, and the path of vitarka and vicāra, together with dharma. There are also two practices that should be done frequently: first, to eliminate all unwholesome dharmas that have already arisen; second, to protect all wholesome dharmas that have already arisen. There are also two practices that are difficult to do: first, to prevent unwholesome dharmas that have not yet arisen from arising; second, to cause all wholesome dharmas that have not yet arisen to arise. There are also two practices that should be done frequently: first, to constantly cultivate the four bases of spiritual power (iddhipāda) of desire (chanda), effort (viriya), mind (citta), and wisdom (vīmaṃsā); second, to liberate sentient beings with spiritual power and to liberate them skillfully. There are also two practices that are difficult to do: first, although obtaining effortless magical powers (anābhogābhinirhārasiddhi); second, without moving from the dharmadhātu (realm of dharma), to manifest various magical responses in all buddha-fields (buddhakṣetra). There are also two practices that should be done frequently: first, to have unwavering faith in what one has attained; second, to cause those who have no faith to have faith. There are also two practices that are difficult to do: first, one's own mind
無雜染；二者、染心眾生令得清凈。復有二法多作：一者、發起諸精進根；二者、安住念根不生散亂。復有二法難作：一者、抉擇善觀諸精進根；二者、不著空相而起于念。復有二法多作：一者、于定慧根勤修諸行；二者、所修諸行不生疲懈。復有二法難作：一者、智無所行；二者、成熟眾生而有所行。復有二法多作：一者、于諸煩惱觀離煩惱；二者、已生煩惱勤求出離。復有二法難作：一者、一切法不和合本離煩惱故；二者、於三界和合，為斷一切眾生諸煩惱故。◎
佛說海意菩薩所問凈印法門經卷第十 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第十一
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉 詔譯
「複次，海意！復有二法，于大乘中而能多作：一者、精進修七覺支；二者、深心說覺支法。復有二法難作：一者、不住盡智；二者、無生智忍。復有二法多作：一者、善行正道；二者、善知非道不行。復有二法難作：一者、修向道智；二者、安立正道。復有二法多作：一者、隨順緣生之法；二者、離二邊見。復有二法難作：一者、善知一切眾生染因、染緣；二者、善知一切眾生凈因、凈緣。復有二法多
【現代漢語翻譯】 現代漢語譯本 沒有雜染；二者，使被染污的心識眾生得以清凈。又有兩種法應當多修習：一是發起各種精進的根本；二是安住于唸的根本，不生散亂。又有兩種法難以修習：一是抉擇並善觀各種精進的根本；二是不執著于空相而生起正念。又有兩種法應當多修習：一是在定和慧的根本上勤修各種行持；二是所修的各種行持不生疲憊懈怠。又有兩種法難以修習：一是智慧無所行；二是成熟眾生而有所行。又有兩種法應當多修習：一是對各種煩惱觀照其遠離煩惱的本性；二是對於已經生起的煩惱勤求出離。又有兩種法難以修習：一是所有法不和合，其本性即遠離煩惱；二是爲了斷除三界一切眾生的各種煩惱而與三界和合。
《佛說海意菩薩所問凈印法門經》卷第十 大正藏第 13 冊 No. 0400 《佛說海意菩薩所問凈印法門經》
《佛說海意菩薩所問凈印法門經》卷第十一
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉詔譯
『再者，海意（菩薩名）！又有兩種法，在大乘（Mahayana）中能夠多修習：一是精進修習七覺支（saptabodhyanga）；二是深心宣說覺支法。又有兩種法難以修習：一是不住於盡智（ksaya-jnana）；二是無生智忍（anutpattika-dharma-ksanti）。又有兩種法應當多修習：一是善行正道；二是善知非道而不行。又有兩種法難以修習：一是修習趨向道之智；二是安立正道。又有兩種法應當多修習：一是隨順緣起之法；二是遠離二邊見。又有兩種法難以修習：一是善知一切眾生染污的因和緣；二是善知一切眾生清凈的因和緣。又有兩種法應當多修習：
【English Translation】 English version Without defilement; the two, cause the defiled minds of sentient beings to become pure. There are also two dharmas that should be practiced frequently: one is to initiate the roots of all diligence; the second is to abide in the root of mindfulness without giving rise to distraction. There are also two dharmas that are difficult to practice: one is to discern and observe well the roots of all diligence; the second is not to be attached to the appearance of emptiness while arousing mindfulness. There are also two dharmas that should be practiced frequently: one is to diligently cultivate various practices in the roots of samadhi and wisdom; the second is that the various practices cultivated do not give rise to fatigue and laxity. There are also two dharmas that are difficult to practice: one is that wisdom has no place to go; the second is to mature sentient beings while having a place to go. There are also two dharmas that should be practiced frequently: one is to observe the nature of all afflictions as being apart from afflictions; the second is to diligently seek liberation from afflictions that have already arisen. There are also two dharmas that are difficult to practice: one is that all dharmas are not compounded, their nature is to be apart from afflictions; the second is to be in union with the three realms in order to sever all the afflictions of all sentient beings.
The Sutra of the Pure Seal Dharma Door Asked by the Bodhisattva Ocean Intent, Volume 10 Taisho Tripitaka Volume 13, No. 0400, The Sutra of the Pure Seal Dharma Door Asked by the Bodhisattva Ocean Intent
The Sutra of the Pure Seal Dharma Door Asked by the Bodhisattva Ocean Intent, Volume 11
Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, the Shramana Chen Fa Hu, etc., by imperial decree
'Furthermore, Ocean Intent (Hai Yi, name of a Bodhisattva)! There are also two dharmas that can be practiced frequently in the Mahayana: one is to diligently cultivate the seven factors of enlightenment (saptabodhyanga); the second is to deeply proclaim the dharma of the factors of enlightenment. There are also two dharmas that are difficult to practice: one is not to abide in the knowledge of exhaustion (ksaya-jnana); the second is the forbearance of the knowledge of non-arising (anutpattika-dharma-ksanti). There are also two dharmas that should be practiced frequently: one is to practice the right path well; the second is to know well what is not the path and not to follow it. There are also two dharmas that are difficult to practice: one is to cultivate the wisdom that leads to the path; the second is to establish the right path. There are also two dharmas that should be practiced frequently: one is to accord with the dharma of dependent origination; the second is to be apart from the views of the two extremes. There are also two dharmas that are difficult to practice: one is to know well the causes and conditions of defilement for all sentient beings; the second is to know well the causes and conditions of purity for all sentient beings. There are also two dharmas that should be practiced frequently:
作：一者、覺知魔事；二者、遠離魔業。復有二法難作：一者、出離諸魔；二者、令魔隱伏。復有二法多作：一者、已盡之法復無所盡；二者、無盡之法而不可盡。復有二法難作：一者、本來無盡；二者、諦觀諸法剎那破壞。復有二法多作：一者、從初發心而即伺察大菩提場；二者、伺察菩提場故不樂余乘。復有二法難作：一者、初發心時，是即出生菩提場因；二者、雖復起諸善心而無取著。復有二法多作：一者、生死相續之者為斷諸結；二者、善根相續之者，令其發心不生厭離。復有二法難作：一者、若有方分、若無方分，一切善根悉用迴向無上菩提；二者、雖復回向菩提，起心諦觀皆如幻法。復有二法多作：一者、令諸眾生普觀菩提；二者、已觀菩提眾生令觀解脫。復有二法難作：一者、伺察菩提平等故眾生亦平等；二者、成熟眾生精進無倦。復有二法，于大乘中而能多作：一者、發心如理抉擇一切善法；二者、發起大悲之心，以諸眾生置涅槃道。海意！此之二法于大乘中而能多作。復有二法，于大乘中而極難作：一者、無生而生；二者、無起而起。海意！此之二法于大乘中而極難作。◎
「◎複次，海意！有三種法增長大乘。何等為三？一者、發菩提心增修善根；二者、為善知識之所攝受不生疲懈；三者
【現代漢語翻譯】 現代漢語譯本：第一，覺察魔的作為；第二，遠離魔的行徑。又有兩種難以做到的事：第一，脫離各種魔的干擾；第二，使魔隱藏起來。又有兩種經常做的事：第一，已經窮盡的法不再認為需要窮盡；第二，沒有窮盡的法也不認為可以窮盡。又有兩種難以做到的事：第一，本來就沒有窮盡；第二，仔細觀察諸法剎那間的生滅變化。又有兩種經常做的事：第一，從最初發心就觀察大菩提道場；第二，因為觀察菩提道場而不喜歡其他乘。又有兩種難以做到的事：第一，最初發心時，就種下菩提道場的因；第二，即使生起各種善心也不執著。又有兩種經常做的事：第一，爲了斷除煩惱而使生死相續；第二，爲了使善根相續而令發心不生厭離。又有兩種難以做到的事：第一，無論有方位還是沒有方位，都將一切善根迴向無上菩提；第二，即使迴向菩提，也仔細觀察所起的心念都如幻象。又有兩種經常做的事：第一，使一切眾生普遍觀察菩提；第二，已經觀察菩提的眾生令其觀察解脫。又有兩種難以做到的事：第一，因為觀察菩提的平等性而認為眾生也是平等的；第二，成熟眾生時精進而不懈怠。又有兩種在大乘中經常做的事：第一，發心時如理抉擇一切善法；第二，發起大悲之心，將一切眾生安置於涅槃之道。海意（菩薩名）！這兩種法在大乘中經常做。又有兩種在大乘中極難做到的事：第一，無生而生；第二，無起而起。海意！這兩種法在大乘中在大乘中極難做到。 ◎再次，海意！有三種法增長大乘。哪三種呢？第一，發菩提心增修善根；第二，被善知識所攝受而不生疲憊懈怠；第三，...
【English Translation】 English version: Firstly, being aware of the actions of Mara (demon); secondly, staying away from the deeds of Mara. There are also two difficult things to do: firstly, to escape from all the Maras; secondly, to make the Maras hide. There are also two things that are often done: firstly, the Dharma that has been exhausted is not considered to need further exhaustion; secondly, the Dharma that has not been exhausted is not considered exhaustible. There are also two difficult things to do: firstly, that which is originally inexhaustible; secondly, to carefully observe the momentary destruction of all Dharmas. There are also two things that are often done: firstly, from the initial aspiration, to observe the great Bodhi (enlightenment) field; secondly, because of observing the Bodhi field, not to be fond of other vehicles. There are also two difficult things to do: firstly, when initially aspiring, to plant the cause of the Bodhi field; secondly, even when generating various good thoughts, not to be attached to them. There are also two things that are often done: firstly, to continue the cycle of birth and death in order to cut off all fetters; secondly, to continue the roots of goodness so that the aspiration does not generate aversion. There are also two difficult things to do: firstly, whether there is direction or no direction, to dedicate all roots of goodness to the unsurpassed Bodhi; secondly, even when dedicating to Bodhi, to carefully observe that all arising thoughts are like illusions. There are also two things that are often done: firstly, to make all sentient beings universally observe Bodhi; secondly, to make sentient beings who have observed Bodhi observe liberation. There are also two difficult things to do: firstly, because of observing the equality of Bodhi, to consider sentient beings also equal; secondly, to be diligent and tireless in maturing sentient beings. There are also two things that are often done in the Mahayana (Great Vehicle): firstly, when aspiring, to choose all good Dharmas according to reason; secondly, to generate a great compassionate heart, placing all sentient beings on the path of Nirvana. Haiyi (name of a Bodhisattva)! These two Dharmas are often done in the Mahayana. There are also two things that are extremely difficult to do in the Mahayana: firstly, to be born without being born; secondly, to arise without arising. Haiyi! These two Dharmas are extremely difficult to do in the Mahayana. ◎Furthermore, Haiyi! There are three Dharmas that increase the Mahayana. What are the three? Firstly, to generate the Bodhi mind and cultivate roots of goodness; secondly, to be embraced by good teachers and not become weary or lazy; thirdly,...
、建立大悲而無退轉。此之三法增長大乘。復有三法增長大乘。何等為三？一者、勤修勝行；二者、伺察諸行；三者、于勝行中為諸眾生而善成辦。復有三法：一者、攝止慳心；二者、廣行施捨；三者、迴向菩提。復有三法：一者、自集凈戒；二者、將護破戒之人；三者、迴向菩提。復有三法：一者、心無障礙；二者、忿恚眾生令得清凈；三者、迴向菩提。復有三法：一者、精進無倦；二者、懈怠眾生而能將護；三者、迴向菩提。復有三法：一者、從禪定生；二者、不著禪定；三者、迴向菩提。復有三法：一者、勤求多聞；二者、如聞伺察；三者、迴向菩提。復有三法：一者、起于緣眾生慈；二者、起于緣法之慈；三者、起于無緣之慈。復有三法：一者、自所作故起于悲心；二者、為他作故起于悲心；三者、離二邊故起大悲心。復有三法：一者、勤求自利之智；二者、勤求利他之智；三者、發勤精進二利圓滿。復有三法：一者、過去已盡之智；二者、未來未至之智；三者、現在住法界智。復有三法：一者、于其正定眾生起方便慈；二者、于其不定眾生起解脫慈；三者、于其邪定眾生起大救度慈。復有三法：一者、得樂受故身業調暢；二者、善護他故語言甘美；三者、行正直故心業堪任。復有三法：一者、雖修不凈之觀
【現代漢語翻譯】 現代漢語譯本：建立廣大的慈悲心且永不退轉。這三種方法能增長大乘的修行。還有三種方法能增長大乘的修行。是哪三種呢？第一，勤奮地修習殊勝的行持；第二，仔細觀察各種行為；第三，在殊勝的行持中爲了所有眾生而善巧地成就。還有三種方法：第一，攝止慳吝的心；第二，廣泛地行佈施；第三，將功德迴向菩提（覺悟）。還有三種方法：第一，自己持守清凈的戒律；第二，護持那些破戒的人；第三，將功德迴向菩提。還有三種方法：第一，心中沒有障礙；第二，使憤怒的眾生得到清凈；第三，將功德迴向菩提。還有三種方法：第一，精進而不懈怠；第二，護持懈怠的眾生；第三，將功德迴向菩提。還有三種方法：第一，從禪定中生起；第二，不執著于禪定；第三，將功德迴向菩提。還有三種方法：第一，勤奮地尋求多聞；第二，如所聽聞地仔細觀察；第三，將功德迴向菩提。還有三種方法：第一，生起緣于眾生的慈悲；第二，生起緣於法的慈悲；第三，生起無緣的慈悲。還有三種方法：第一，因為自己所作而生起悲心；第二，爲了他人所作而生起悲心；第三，因為遠離兩種極端而生起大悲心。還有三種方法：第一，勤奮地尋求自利的智慧；第二，勤奮地尋求利他的智慧；第三，發起勤奮精進以圓滿自利利他。還有三種方法：第一，對於過去已盡的智慧；第二，對於未來未到的智慧；第三，對於現在安住於法界的智慧。還有三種方法：第一，對於處於正定的眾生生起方便的慈悲；第二，對於處於不定的眾生生起解脫的慈悲；第三，對於處於邪定的眾生生起大救度的慈悲。還有三種方法：第一，因為獲得快樂的感受而使身業調和暢順；第二，因為善於守護他人而使語言甘美；第三，因為行為正直而使心業堪能勝任。還有三種方法：第一，雖然修習不凈的觀想 現代漢語譯本：，
【English Translation】 English version: Establishing great compassion without regression. These three dharmas increase the Mahayana. There are also three dharmas that increase the Mahayana. What are the three? First, diligently cultivating superior practices; second, carefully observing all actions; third, in superior practices, skillfully accomplishing for all sentient beings. There are also three dharmas: first, restraining the mind of stinginess; second, extensively practicing giving; third, dedicating merit to Bodhi (enlightenment). There are also three dharmas: first, personally upholding pure precepts; second, protecting those who have broken precepts; third, dedicating merit to Bodhi. There are also three dharmas: first, having no obstacles in the mind; second, purifying angry sentient beings; third, dedicating merit to Bodhi. There are also three dharmas: first, being diligent without weariness; second, protecting lazy sentient beings; third, dedicating merit to Bodhi. There are also three dharmas: first, arising from meditative concentration; second, not being attached to meditative concentration; third, dedicating merit to Bodhi. There are also three dharmas: first, diligently seeking extensive learning; second, carefully observing as heard; third, dedicating merit to Bodhi. There are also three dharmas: first, arising compassion towards sentient beings; second, arising compassion towards the Dharma; third, arising unconditioned compassion. There are also three dharmas: first, arising compassion because of one's own actions; second, arising compassion for the sake of others' actions; third, arising great compassion because of being free from two extremes. There are also three dharmas: first, diligently seeking wisdom for one's own benefit; second, diligently seeking wisdom for the benefit of others; third, generating diligent effort to perfect both self-benefit and the benefit of others. There are also three dharmas: first, wisdom regarding the past that has ended; second, wisdom regarding the future that has not yet arrived; third, wisdom regarding the present abiding in the Dharmadhatu. There are also three dharmas: first, arising expedient compassion towards sentient beings in right concentration; second, arising liberating compassion towards sentient beings in indeterminate concentration; third, arising great saving compassion towards sentient beings in wrong concentration. There are also three dharmas: first, because of obtaining pleasant feelings, the body's actions are harmonious and smooth; second, because of skillfully protecting others, speech is sweet; third, because of acting with integrity, the mind's actions are capable and competent. There are also three dharmas: first, although practicing the contemplation of impurity English version: ,
，而於貪行眾生類中不生厭離；二者、雖修慈心之觀，而於瞋行眾生類中不生厭離；三者、雖修緣生之觀，而於癡行眾生類中不生厭離。復有三法：一者、利益修勝行故；二者、歡喜常知足故；三者、清涼永無熱惱故。復有三法：一者、任持所聞；二者、總持文句；三者、入于智聲前後際斷故。復有三法：一者、攝集七聖財故而不匱乏；二者、法施無障礙故能行大舍；三者、所有財利鈞眾分故常得大富。復有三法：一者、誠諦入勝義諦故；二者、真實無虛誑故；三者、如常無變異故。復有三法：一者、自知今我云何？二者、知諸眾生當何施作？三者、知時、解時、非時諸分位故。復有三法：一者、蘊、法蘊平等；二者、界、法界平等；三者、處觀如空聚。復有三法：一者、不壞因果；二者、能善長養諸緣；三者、和合互相涉入。復有三法：一者、不違背佛；二者、不譭謗法；三者、不輕慢眾而常尊重恭敬承事。復有三法：一者、止息于貪；二者、遠離於瞋；三者、開曉于癡。復有三法：一者、入世俗諦；二者、真實說相；三者、勝義諦無住。復有三法：一者、于諸眾生不起輕慢；二者、于阿羅漢常生尊敬；三者、不為煩惱之所制伏。復有三法：一者、不染欲界；二者、不樂色界；三者、不著無色界。復有三法：一者、
【現代漢語翻譯】 現代漢語譯本： （一）對於貪慾行為的眾生，不生厭惡和遠離之心；（二）雖然修習慈悲觀，但對於嗔恨行為的眾生，不生厭惡和遠離之心；（三）雖然修習緣起觀，但對於愚癡行為的眾生，不生厭惡和遠離之心。 又有三種法：（一）爲了利益而修習殊勝的修行；（二）因為歡喜而常常知足；（三）因為清涼而永遠沒有熱惱。 又有三種法：（一）能夠記住所聽聞的教法；（二）能夠總持經文的語句；（三）能夠進入智慧之聲，前後際斷絕。 又有三種法：（一）能夠攝集七聖財（信、戒、慚、愧、聞、舍、慧）而不匱乏；（二）因為法佈施沒有障礙，所以能夠行大舍；（三）因為所有財利都平均分配，所以常常得到大富。 又有三種法：（一）因為誠實而進入殊勝的真理；（二）因為真實而沒有虛妄；（三）因為如常而沒有變異。 又有三種法：（一）自己知道現在我怎麼樣？（二）知道眾生應當做什麼？（三）知道時機、理解時機、以及非時機的各種分位。 又有三種法：（一）五蘊（色、受、想、行、識）與法蘊平等；（二）十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）與法界平等；（三）觀察十二處（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵）如同虛空聚合。 又有三種法：（一）不破壞因果；（二）能夠很好地滋養各種因緣；（三）和合互相涉入。 又有三種法：（一）不違背佛；（二）不譭謗法；（三）不輕慢僧眾，而常常尊重恭敬承事。 又有三種法：（一）止息貪慾；（二）遠離嗔恨；（三）開悟愚癡。 又有三種法：（一）進入世俗諦；（二）真實地說出事物的相狀；（三）勝義諦無所住。 又有三種法：（一）對於一切眾生不起輕慢之心；（二）對於阿羅漢常常生起尊敬之心；（三）不被煩惱所控制。 又有三種法：（一）不染著欲界；（二）不樂著色界；（三）不執著無色界。 又有三種法：（一）
【English Translation】 English version: (1) Not generating aversion and detachment towards beings who engage in greed; (2) Although cultivating loving-kindness, not generating aversion and detachment towards beings who engage in anger; (3) Although cultivating the contemplation of dependent origination, not generating aversion and detachment towards beings who engage in delusion. There are also three dharmas: (1) Cultivating superior practices for the sake of benefit; (2) Being joyful and always content; (3) Being cool and forever free from afflictions. There are also three dharmas: (1) Being able to retain what has been heard; (2) Being able to uphold the words and phrases of the scriptures; (3) Entering into the sound of wisdom, where the beginning and end are cut off. There are also three dharmas: (1) Gathering the seven noble treasures (faith, discipline, shame, remorse, learning, generosity, wisdom) without deficiency; (2) Because of unobstructed dharma giving, being able to practice great generosity; (3) Because all wealth and benefits are equally distributed, always attaining great wealth. There are also three dharmas: (1) Entering into the superior truth because of sincerity; (2) Being truthful and without falsehood; (3) Being constant and without change. There are also three dharmas: (1) Knowing for oneself, 'How am I now?'; (2) Knowing what beings should do; (3) Knowing the various divisions of time, understanding time, and non-time. There are also three dharmas: (1) The aggregates (form, feeling, perception, mental formations, consciousness) are equal to the dharma aggregates; (2) The eighteen realms (the six sense organs: eyes, ears, nose, tongue, body, mind; the six sense objects: form, sound, smell, taste, touch, dharma; and the six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) are equal to the dharma realm; (3) Observing the twelve sense bases (the six sense organs and the six sense objects) as if they were a gathering of emptiness. There are also three dharmas: (1) Not destroying cause and effect; (2) Being able to nourish all conditions well; (3) Being in harmony and mutually interpenetrating. There are also three dharmas: (1) Not contradicting the Buddha; (2) Not slandering the Dharma; (3) Not looking down on the Sangha, but always respecting, honoring, and serving them. There are also three dharmas: (1) Ceasing greed; (2) Abandoning anger; (3) Awakening from delusion. There are also three dharmas: (1) Entering into conventional truth; (2) Truly speaking of the characteristics of things; (3) The ultimate truth is without abiding. There are also three dharmas: (1) Not giving rise to contempt towards all beings; (2) Always giving rise to respect towards Arhats; (3) Not being controlled by afflictions. There are also three dharmas: (1) Not being attached to the desire realm; (2) Not being fond of the form realm; (3) Not being attached to the formless realm. There are also three dharmas: (1)
于衰、譏、毀、苦其心不下；二者、于利、稱、譽、樂其心不高；三者、不染世之八法，猶如山王安固無動。復有三法：一者、隱密諸根；二者、善解諸結；三者、善調其心。復有三法：一者、建立地位功德；二者、能離地位過失；三者、于地地中善能勝進。復有三法：一者、內心起勝上智；二者、深心起差別智；三者、方便起安立智。復有三法：一者、定清凈已得增上戒學；二者、慧圓滿已得增上心學；三者、解脫圓滿已得增上慧學。復有三法：一者、樂受斷除貪愛；二者、苦受斷除瞋恚；三者、不苦不樂受斷除無明。復有三法：一者、雖轉于因而無加行；二者、雖轉煩惱而無分別；三者、雖轉三界而無愿求。復有三法：一者、抉擇于空遠離諸見；二者、抉擇無相止息尋伺；三者、抉擇無愿三界寂滅。復有三法：一者、眼空；二者、色境離性；三者、眼識無住。復有三法；一者、耳空；二者、聲境離性；三者、耳識無住。復有三法：一者、鼻空；二者、香境離性；三者、鼻識無住。復有三法：一者、舌空；二者、味境離性；三者、舌識無住。復有三法：一者、身空；二者、觸境離性；三者、身識無住。復有三法：一者、意空；二者、法境離性；三者、意識無住。復有三法：一者、密修于戒；二者、善護于定；三者、
【現代漢語翻譯】 現代漢語譯本 對於衰敗、譏諷、譭謗、痛苦，內心不因此而消沉；第二，對於利益、稱讚、榮譽、快樂，內心不因此而高傲；第三，不被世間的八種法所污染，就像山王一樣安穩不動搖。 又有三種法：第一，隱藏自己的感官；第二，善於解開各種束縛；第三，善於調伏自己的心。 又有三種法：第一，建立自己所處的地位的功德；第二，能夠遠離自己所處地位的過失；第三，在各個修行階段都能善於向上精進。 又有三種法：第一，內心生起殊勝的智慧；第二，深心生起分別的智慧；第三，方便生起安立的智慧。 又有三種法：第一，在禪定清凈后獲得增上的戒律學習；第二，在智慧圓滿后獲得增上的心性學習；第三，在解脫圓滿后獲得增上的智慧學習。 又有三種法：第一，對於樂的感受斷除貪愛；第二，對於苦的感受斷除嗔恚；第三，對於不苦不樂的感受斷除無明。 又有三種法：第一，雖然轉變了因，但沒有額外的造作；第二，雖然轉變了煩惱，但沒有分別心；第三，雖然轉變了三界，但沒有愿求。 又有三種法：第一，抉擇空性，遠離各種見解；第二，抉擇無相，止息尋伺；第三，抉擇無愿，使三界寂滅。 又有三種法：第一，眼睛是空的；第二，色境的自性是分離的；第三，眼識沒有住處。 又有三種法：第一，耳朵是空的；第二，聲境的自性是分離的；第三，耳識沒有住處。 又有三種法：第一，鼻子是空的；第二，香境的自性是分離的；第三，鼻識沒有住處。 又有三種法：第一，舌頭是空的；第二，味境的自性是分離的；第三，舌識沒有住處。 又有三種法：第一，身體是空的；第二，觸境的自性是分離的；第三，身識沒有住處。 又有三種法：第一，意識是空的；第二，法境的自性是分離的；第三，意識沒有住處。 又有三種法：第一，秘密地修持戒律；第二，善於守護禪定；第三，
【English Translation】 English version One, in the face of decline, ridicule, defamation, and suffering, their minds do not sink; two, in the face of gain, praise, honor, and pleasure, their minds do not become arrogant; three, they are not tainted by the eight worldly dharmas, like a mountain king, stable and unmoving. There are also three dharmas: one, concealing one's senses; two, skillfully untying all knots; three, skillfully taming one's mind. There are also three dharmas: one, establishing the merits of one's position; two, being able to avoid the faults of one's position; three, being able to advance well in each stage of practice. There are also three dharmas: one, the mind arises with superior wisdom; two, the deep mind arises with discriminating wisdom; three, skillful means arise with establishing wisdom. There are also three dharmas: one, having attained increased discipline learning after the purity of samadhi; two, having attained increased mind learning after the perfection of wisdom; three, having attained increased wisdom learning after the perfection of liberation. There are also three dharmas: one, for pleasant feelings, cutting off craving; two, for painful feelings, cutting off anger; three, for neither pleasant nor painful feelings, cutting off ignorance. There are also three dharmas: one, although transforming the cause, there is no additional action; two, although transforming afflictions, there is no discrimination; three, although transforming the three realms, there is no desire. There are also three dharmas: one, discerning emptiness, abandoning all views; two, discerning no-form, ceasing seeking and pondering; three, discerning no-desire, making the three realms peaceful. There are also three dharmas: one, the eye is empty; two, the nature of the object of sight is separate; three, eye consciousness has no dwelling place. There are also three dharmas: one, the ear is empty; two, the nature of the object of sound is separate; three, ear consciousness has no dwelling place. There are also three dharmas: one, the nose is empty; two, the nature of the object of smell is separate; three, nose consciousness has no dwelling place. There are also three dharmas: one, the tongue is empty; two, the nature of the object of taste is separate; three, tongue consciousness has no dwelling place. There are also three dharmas: one, the body is empty; two, the nature of the object of touch is separate; three, body consciousness has no dwelling place. There are also three dharmas: one, the mind is empty; two, the nature of the object of thought is separate; three, mind consciousness has no dwelling place. There are also three dharmas: one, secretly practicing precepts; two, skillfully guarding samadhi; three,
抉擇于慧。復有三法：一者、修念任持正法；二者、修慧深固伺察；三者、修行覺了行義。復有三法：一者、隨住聲聞聖諦聲中說解脫法；二者、隨住緣覺緣生法中說解脫法；三者、隨住菩薩六波羅蜜諸勝行中說解脫法。復有三法：一者、舍，謂舍一切珍寶；二者、大舍，謂舍妻子、奴婢、眷屬；三者、極舍，謂捨身分、頭目、手足。復有三法：一者、護持正法；二者、護持諸說法師；三者、護持大乘之法。復有三法：一者、不令生死相續；二者、覺悟生死過失；三者、遠離生死罪業。復有三法：一者、無蓋障心聽受正法；二者、無隨眠心而常宴坐；三者、以出離心能正修行。復有三法：一者、所聞依義；二者、觀察依智；三者、解脫依法。復有三法：一者、多聞樂居寂靜；二者、住寂靜已深固作意；三者、深固作意相應而能覺了諸法平等。復有三法：一者、恭敬智者；二者、請問多聞；三者、護修定者。復有三法：一者、不以得利之心而行法施；二者、于聽法者慈心攝受；三者、起一切智心現前所作。復有三法：一者、心平等故眾生平等；二者、無種種性故諸法平等；三者、智平等故諸佛平等。復有三法：一者、智，知三世平等；二者、慧，解三解脫平等；三者、了，悟三界平等。復有三法：一者、善觀諸行無常亦
【現代漢語翻譯】 現代漢語譯本 在智慧中做出抉擇。又有三種法：第一，修習正念以保持正法；第二，修習智慧以深入觀察；第三，修習覺悟以實踐正義。又有三種法：第一，隨順聲聞（Shravaka，聽聞佛陀教誨的弟子）的聖諦（Arya Satya，佛教四聖諦）之聲，宣說解脫之法；第二，隨順緣覺（Pratyekabuddha，獨自覺悟的修行者）的緣生法（Pratītyasamutpāda，因緣生法）中，宣說解脫之法；第三，隨順菩薩（Bodhisattva，發願救度眾生的修行者）的六波羅蜜（Paramita，到達彼岸的六種修行）等殊勝行，宣說解脫之法。又有三種法：第一，舍，即捨棄一切珍寶；第二，大舍，即捨棄妻子、奴婢、眷屬；第三，極舍，即捨棄身體、頭目、手足。又有三種法：第一，護持正法；第二，護持諸說法師；第三，護持大乘（Mahayana，佛教主要流派之一）之法。又有三種法：第一，不令生死相續；第二，覺悟生死的過失；第三，遠離生死的罪業。又有三種法：第一，以無蓋障的心聽受正法；第二，以無隨眠（Anusaya，煩惱的潛在傾向）的心而常禪坐；第三，以出離心能正確修行。又有三種法：第一，所聞之法依于義理；第二，觀察之法依于智慧；第三，解脫之法依于正法。又有三種法：第一，多聞且樂於居住在寂靜之處；第二，安住于寂靜之後深入作意（Manasikara，專注）；第三，深入作意相應而能覺悟諸法平等。又有三種法：第一，恭敬智者；第二，請問多聞之人；第三，護持修習禪定之人。又有三種法：第一，不以求得利益之心而行法佈施；第二，以慈悲心攝受聽法之人；第三，發起一切智心（Sarvajna，佛陀的智慧）而現前所作。又有三種法：第一，心平等故眾生平等；第二，無種種性故諸法平等；第三，智慧平等故諸佛平等。又有三種法：第一，以智慧，知三世（過去、現在、未來）平等；第二，以慧解，解三解脫（空、無相、無愿）平等；第三，以了悟，悟三界（欲界、色界、無色界）平等。又有三種法：第一，善觀諸行（Samskara，一切有為法）無常，也
【English Translation】 English version Discernment through wisdom. There are also three dharmas: first, cultivating mindfulness to uphold the true Dharma; second, cultivating wisdom to deeply investigate; third, cultivating enlightenment to practice righteousness. There are also three dharmas: first, following the voice of the Shravakas (disciples who hear the Buddha's teachings) in the noble truths (Arya Satya, the Four Noble Truths of Buddhism), proclaiming the Dharma of liberation; second, following the Dharma of dependent origination (Pratītyasamutpāda) of the Pratyekabuddhas (those who achieve enlightenment on their own), proclaiming the Dharma of liberation; third, following the superior practices of the six perfections (Paramita, the six practices to reach the other shore) of the Bodhisattvas (those who aspire to liberate all beings), proclaiming the Dharma of liberation. There are also three dharmas: first, giving, which is giving up all treasures; second, great giving, which is giving up wife, children, servants, and relatives; third, extreme giving, which is giving up one's body, head, eyes, hands, and feet. There are also three dharmas: first, upholding the true Dharma; second, upholding the Dharma teachers; third, upholding the Dharma of the Mahayana (one of the major schools of Buddhism). There are also three dharmas: first, not allowing the cycle of birth and death to continue; second, realizing the faults of birth and death; third, distancing oneself from the sins of birth and death. There are also three dharmas: first, listening to the true Dharma with a mind free from hindrances; second, constantly sitting in meditation with a mind free from latent tendencies (Anusaya, underlying tendencies of afflictions); third, being able to practice correctly with a mind of renunciation. There are also three dharmas: first, what is heard is based on meaning; second, observation is based on wisdom; third, liberation is based on the Dharma. There are also three dharmas: first, being learned and enjoying dwelling in solitude; second, after dwelling in solitude, deeply focusing the mind (Manasikara, attention); third, being able to realize the equality of all dharmas through deep focus. There are also three dharmas: first, respecting the wise; second, asking questions of the learned; third, protecting those who practice meditation. There are also three dharmas: first, not giving the Dharma with the intention of gaining benefit; second, embracing those who listen to the Dharma with compassion; third, generating the mind of all-knowing wisdom (Sarvajna, the wisdom of the Buddha) in what is done. There are also three dharmas: first, because the mind is equal, all beings are equal; second, because there are no different natures, all dharmas are equal; third, because wisdom is equal, all Buddhas are equal. There are also three dharmas: first, with wisdom, knowing the equality of the three times (past, present, and future); second, with understanding, understanding the equality of the three liberations (emptiness, signlessness, wishlessness); third, with realization, realizing the equality of the three realms (desire realm, form realm, formless realm). There are also three dharmas: first, observing well that all conditioned things (Samskara, all conditioned phenomena) are impermanent, also
復是苦；二者、善觀諸法無我；三者、善觀涅槃寂靜。復有三法：一者、誓願真實住畢竟故；二者、所聞真實如理修行；三者、三摩地真實發生勝慧。復有三法：一者、已作之罪而不覆藏；二者、未作之罪防令不起；三者、現所有罪悉令悔滅。復有三法：一者、遠離惡作；二者、遠離隨眠；三者、遠離疑惑。復有三法：一者、樂居寂靜；二者、離於貪愛；三者、起善法欲。復有三法：一者、住深法忍；二者、說種種法；三者、得一切處通達辯才。復有三法：一者、所聞決定總持；二者、得佛加持辯才；三者、諸所說法賢聖攝護。復有三法：一者、從初發心坦平如地；二者、諸行畢竟諸行相續；三者、雖轉諸想而住不退轉地。復有三法：一者、圓滿聞所成忍；二者、思所成忍而不流散；三者、獲得無生法忍。復有三法增長大乘：一者、方便與慧和合修諸道行；二者、大慈大悲和合成熟眾生；三者、精進不放逸和合護持正法。海意！此之三法而能增長大乘。
「複次，海意！有四種法，于大乘中而為障難。何等為四？一者、惡聞，所謂尋求外道文籍；二者、于其六波羅蜜菩薩藏正法不樂聽受；三者、增上慢心起諸魔業；四者、業障隨逐譭謗正法。海意！此之四法于大乘中而為障難。復有四法，于大乘中而為障難。何
【現代漢語翻譯】 現代漢語譯本 還有三種法：第一，善於觀察諸法是無我的；第二，善於觀察涅槃（寂滅）是寂靜的。還有三種法：第一，誓願真實，安住于究竟；第二，所聽聞的真實教法，如理修行；第三，在三摩地（禪定）中真實生起殊勝的智慧。還有三種法：第一，已經犯下的罪過不加以隱瞞；第二，對於尚未犯下的罪過，要防止它產生；第三，對於現在所犯下的罪過，全部都要懺悔滅除。還有三種法：第一，遠離惡行；第二，遠離隨眠（煩惱的潛在狀態）；第三，遠離疑惑。還有三種法：第一，樂於居住在寂靜之處；第二，遠離貪愛；第三，生起對善法的慾望。還有三種法：第一，安住于甚深法忍（對佛法的深刻理解和接受）；第二，宣說種種法；第三，獲得在一切處通達無礙的辯才。還有三種法：第一，所聽聞的教法能夠決定總持（完全記住並理解）；第二，得到佛的加持，獲得辯才；第三，所宣說的法受到賢聖的護持。還有三種法：第一，從最初發心就坦平如地（心胸開闊）；第二，所有修行都達到究竟，所有修行都相續不斷；第三，雖然轉變各種想法，但安住于不退轉的境界。還有三種法：第一，圓滿聽聞佛法所成就的忍；第二，通過思考佛法所成就的忍而不散亂；第三，獲得無生法忍（對諸法不生不滅的深刻理解）。還有三種法增長大乘：第一，方便（善巧的方法）與智慧相結合，修習各種道行；第二，大慈大悲相結合，成熟眾生；第三，精進不放逸相結合，護持正法。海意（菩薩名）！這三種法能夠增長大乘。 「再者，海意！有四種法，在大乘中是障礙。哪四種呢？第一，惡聞，也就是尋求外道的典籍；第二，對於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）菩薩藏的正法不樂意聽受；第三，增上慢心（自以為是）生起各種魔業；第四，業障跟隨，譭謗正法。海意！這四種法在大乘中是障礙。還有四種法，在大乘中是障礙。何
【English Translation】 English version Furthermore, there are three dharmas: first, to skillfully observe that all dharmas are without self; second, to skillfully observe that Nirvana (extinction) is peaceful. There are also three dharmas: first, to vow truthfully and abide in the ultimate; second, to practice the true teachings that have been heard, in accordance with the principles; third, to truly generate superior wisdom in Samadhi (meditative concentration). There are also three dharmas: first, not to conceal the sins that have been committed; second, to prevent the sins that have not yet been committed from arising; third, to repent and eliminate all the sins that are currently committed. There are also three dharmas: first, to stay away from evil deeds; second, to stay away from latent tendencies (the potential state of afflictions); third, to stay away from doubts. There are also three dharmas: first, to be happy to dwell in quiet places; second, to stay away from greed and attachment; third, to generate the desire for good dharmas. There are also three dharmas: first, to abide in deep forbearance of the Dharma (a profound understanding and acceptance of the Buddha's teachings); second, to expound various dharmas; third, to obtain unobstructed eloquence in all places. There are also three dharmas: first, to be able to decisively uphold all that has been heard (to completely remember and understand); second, to receive the Buddha's blessing and obtain eloquence; third, the dharmas that are expounded are protected by the wise and noble. There are also three dharmas: first, from the initial aspiration, to be as level as the earth (to have an open mind); second, all practices reach the ultimate, and all practices continue uninterrupted; third, although various thoughts change, to abide in the state of non-retrogression. There are also three dharmas: first, to perfect the forbearance achieved through hearing the Dharma; second, to achieve forbearance through contemplating the Dharma without distraction; third, to obtain the forbearance of the non-arising of dharmas (a profound understanding of the non-arising and non-ceasing of all dharmas). There are also three dharmas that increase the Mahayana: first, to combine skillful means (expedient methods) with wisdom, and practice various paths; second, to combine great compassion and great kindness to mature sentient beings; third, to combine diligence and non-negligence to protect the true Dharma. Haiyi (a Bodhisattva's name)! These three dharmas can increase the Mahayana. 「Furthermore, Haiyi! There are four dharmas that are obstacles in the Mahayana. What are the four? First, evil hearing, which is seeking the scriptures of external paths; second, not being happy to listen to the true Dharma of the Bodhisattva's treasury of the six paramitas (generosity, discipline, patience, diligence, meditation, wisdom); third, the arising of various demonic activities due to the mind of arrogance; fourth, being followed by karmic obstacles and slandering the true Dharma. Haiyi! These four dharmas are obstacles in the Mahayana. There are also four dharmas that are obstacles in the Mahayana. What
等為四？一者、貪愛；二者、瞋恚；三者、愚癡；四者、煩惱增盈不求善法功德。復有四法：一者、嫉他得利；二者、諂曲親近諸說法師；三者、起黠，利慧誑行饒益；四者、以不實心而作欺誑。復有四法：一者、于善友所起惡友想；二者、于惡友所起善友想；三者、于非法中起正法想；四者、于正法中起非法想。復有四法：一者、常起慳染之心；二者、見乞丐人即起損害過失之心；三者、施已生變悔心；四者、起背一切智心。復有四法：一者、欲心行施；二者、過失心行施；三者、怖畏心施；四者、愚癡心施。復有四法：一者、為求名稱故施；二者、為求美譽故施；三者、為求善聲故施；四者、為求讚歎故施。復有四法：一者、以世俗情義故施；二者、有所為事故施；三者、不顯明施；四者、不自手施。復有四法：一者、以粗物施；二者、不貴重施；三者、不恭敬施；四者、增上慢施。復有四法：一者、以利刀施；二者、以毒藥施；三者、不軌法施；四者、損害心施。復有四法：一者、于持戒人生瞋恚心；二者、于破戒人起彼損害不將護心；三者、自所修戒而常雜亂；四者、于說戒人起殺害想。復有四法：一者、好求艱苦財利；二者、若得法利不鈞他分；三者、不欲他人所得利養；四者、于自得利不生知足。復有四
【現代漢語翻譯】 現代漢語譯本 有哪四種？第一是貪愛（tan ai，指對事物或感官享受的強烈慾望）；第二是瞋恚（chen hui，指憤怒和憎恨）；第三是愚癡（yu chi，指缺乏智慧和理解）；第四是煩惱增盈，不尋求善法功德（fan nao zeng ying bu qiu shan fa gong de，指煩惱不斷增長，不追求善良的行為和功德）。 又有四種：第一是嫉妒他人獲得利益（ji du ta ren huo de li yi）；第二是諂媚奉承，親近那些說法師（chan mei feng cheng qin jin na xie shuo fa shi）；第三是狡猾奸詐，利用小聰明欺騙他人以獲取利益（jiao hua jian zha li yong xiao cong ming qi pian ta ren yi huo qu li yi）；第四是以虛假的心去做欺騙的事情（yi xu jia de xin qu zuo qi pian de shi qing）。 又有四種：第一是對善友產生惡友的想法（dui shan you chan sheng e you de xiang fa）；第二是對惡友產生善友的想法（dui e you chan sheng shan you de xiang fa）；第三是在非法中產生正法的想法（zai fei fa zhong chan sheng zheng fa de xiang fa）；第四是在正法中產生非法的想法（zai zheng fa zhong chan sheng fei fa de xiang fa）。 又有四種：第一是常常生起慳吝染著的心（chang chang sheng qi qian lin ran zhuo de xin）；第二是見到乞丐就生起損害和過失的心（jian dao qi gai jiu sheng qi sun hai he guo shi de xin）；第三是佈施之後又產生後悔的心（bu shi zhi hou you chan sheng hou hui de xin）；第四是生起背離一切智的心（sheng qi bei li yi qie zhi de xin）。 又有四種：第一是帶著慾望的心去佈施（dai zhe yu wang de xin qu bu shi）；第二是帶著過失的心去佈施（dai zhe guo shi de xin qu bu shi）；第三是帶著恐懼的心去佈施（dai zhe kong ju de xin qu bu shi）；第四是帶著愚癡的心去佈施（dai zhe yu chi de xin qu bu shi）。 又有四種：第一是爲了追求名聲而佈施（wei le zhui qiu ming sheng er bu shi）；第二是爲了追求美譽而佈施（wei le zhui qiu mei yu er bu shi）；第三是爲了追求好名聲而佈施（wei le zhui qiu hao ming sheng er bu shi）；第四是爲了追求讚歎而佈施（wei le zhui qiu zan tan er bu shi）。 又有四種：第一是出於世俗的情義而佈施（chu yu shi su de qing yi er bu shi）；第二是出於某種目的而佈施（chu yu mou zhong mu de er bu shi）；第三是不公開地佈施（bu gong kai de bu shi）；第四是不親自佈施（bu qin zi bu shi）。 又有四種：第一是用粗劣的物品佈施（yong cu lie de wu pin bu shi）；第二是不貴重的佈施（bu gui zhong de bu shi）；第三是不恭敬地佈施（bu gong jing de bu shi）；第四是帶著增上慢的心佈施（dai zhe zeng shang man de xin bu shi）。 又有四種：第一是用鋒利的刀具佈施（yong feng li de dao ju bu shi）；第二是用毒藥佈施（yong du yao bu shi）；第三是不符合佛法的佈施（bu fu he fo fa de bu shi）；第四是帶著損害的心佈施（dai zhe sun hai de xin bu shi）。 又有四種：第一是對持戒的人產生瞋恚心（dui chi jie de ren chan sheng chen hui xin）；第二是對破戒的人產生損害和不保護的心（dui po jie de ren chan sheng sun hai he bu bao hu de xin）；第三是自己所修的戒律常常雜亂不清（zi ji suo xiu de jie lv chang chang za luan bu qing）；第四是對說戒的人產生殺害的想法（dui shuo jie de ren chan sheng sha hai de xiang fa）。 又有四種：第一是喜歡追求艱難困苦的財利（xi huan zhui qiu jian nan kun ku de cai li）；第二是如果得到法利，不與他人分享（ru guo de dao fa li bu yu ta ren fen xiang）；第三是不希望他人獲得利益和供養（bu xi wang ta ren huo de li yi he gong yang）；第四是對自己獲得的利益不感到滿足（dui zi ji huo de de li yi bu gan dao man zu）。 又有四種
【English Translation】 English version What are the four? First is craving (tan ai, intense desire for things or sensory pleasures); second is hatred (chen hui, anger and resentment); third is ignorance (yu chi, lack of wisdom and understanding); fourth is the increase of afflictions without seeking virtuous deeds and merits (fan nao zeng ying bu qiu shan fa gong de, the continuous growth of afflictions without pursuing good actions and merits). There are also four: first is jealousy of others' gains (ji du ta ren huo de li yi); second is flattery and closeness to those who preach the Dharma (chan mei feng cheng qin jin na xie shuo fa shi); third is cunning and deceit, using cleverness to deceive others for personal gain (jiao hua jian zha li yong xiao cong ming qi pian ta ren yi huo qu li yi); fourth is doing deceptive things with a false heart (yi xu jia de xin qu zuo qi pian de shi qing). There are also four: first is having the thought of a bad friend towards a good friend (dui shan you chan sheng e you de xiang fa); second is having the thought of a good friend towards a bad friend (dui e you chan sheng shan you de xiang fa); third is having the thought of the right Dharma in what is not the Dharma (zai fei fa zhong chan sheng zheng fa de xiang fa); fourth is having the thought of what is not the Dharma in the right Dharma (zai zheng fa zhong chan sheng fei fa de xiang fa). There are also four: first is always having a stingy and attached heart (chang chang sheng qi qian lin ran zhuo de xin); second is having a heart of harm and fault when seeing beggars (jian dao qi gai jiu sheng qi sun hai he guo shi de xin); third is having a regretful heart after giving (bu shi zhi hou you chan sheng hou hui de xin); fourth is having a heart that turns away from omniscience (sheng qi bei li yi qie zhi de xin). There are also four: first is giving with a desirous heart (dai zhe yu wang de xin qu bu shi); second is giving with a faulty heart (dai zhe guo shi de xin qu bu shi); third is giving with a fearful heart (dai zhe kong ju de xin qu bu shi); fourth is giving with an ignorant heart (dai zhe yu chi de xin qu bu shi). There are also four: first is giving for the sake of seeking fame (wei le zhui qiu ming sheng er bu shi); second is giving for the sake of seeking a good reputation (wei le zhui qiu mei yu er bu shi); third is giving for the sake of seeking a good name (wei le zhui qiu hao ming sheng er bu shi); fourth is giving for the sake of seeking praise (wei le zhui qiu zan tan er bu shi). There are also four: first is giving out of worldly affection (chu yu shi su de qing yi er bu shi); second is giving for a certain purpose (chu yu mou zhong mu de er bu shi); third is giving without making it public (bu gong kai de bu shi); fourth is not giving personally (bu qin zi bu shi). There are also four: first is giving with coarse items (yong cu lie de wu pin bu shi); second is giving without valuing the gift (bu gui zhong de bu shi); third is giving without respect (bu gong jing de bu shi); fourth is giving with a conceited heart (dai zhe zeng shang man de xin bu shi). There are also four: first is giving with a sharp knife (yong feng li de dao ju bu shi); second is giving with poison (yong du yao bu shi); third is giving that is not in accordance with the Dharma (bu fu he fo fa de bu shi); fourth is giving with a harmful heart (dai zhe sun hai de xin bu shi). There are also four: first is having a hateful heart towards those who uphold the precepts (dui chi jie de ren chan sheng chen hui xin); second is having a heart of harm and non-protection towards those who break the precepts (dui po jie de ren chan sheng sun hai he bu bao hu de xin); third is that one's own precepts are often confused and unclear (zi ji suo xiu de jie lv chang chang za luan bu qing); fourth is having the thought of killing those who speak about the precepts (dui shuo jie de ren chan sheng sha hai de xiang fa). There are also four: first is liking to pursue difficult and arduous wealth and gain (xi huan zhui qiu jian nan kun ku de cai li); second is not sharing the Dharma gains with others if one obtains them (ru guo de dao fa li bu yu ta ren fen xiang); third is not wanting others to obtain benefits and offerings (bu xi wang ta ren huo de li yi he gong yang); fourth is not feeling content with the benefits one has obtained (dui zi ji huo de de li yi bu gan dao man zu). There are also four
法：一者、身曲非威儀道；二者、語曲所言不實；三者、心曲欲作諸罪；四者、一切處曲不以凈命而資養故。復有四法：一者、于其同住大乘之者起瞋恚心；二者、不能覺了諸魔事業增上慢故；三者、聞非所說而即喜行；四者、聞說諸善功德而生惱意。復有四法：一者、高慢正法不能親近；二者、于說法師不起尊重；三者、于其父母、師長及親教師不生歸敬；四者、身心堅獷諸所起行常生違背。復有四法：一者、舉揚自德；二者、隱覆他德；三者、我慢熾然；四者、堅猛瞋恚。復有四法：一者、懈怠；二者、惛沈；三者、不正順；四者、執著。復有四法：一者、不調伏；二者、不寂靜；三者、不隱密；四者、不柔善。復有四法：一者、少聞入於國城聚落；二者、不具戒蘊而求利養；三者、不護身儀入女人舍；四者、不住等引之心，解入一切眾生根性。復有四法：一者、不能勤修四攝之法；二者、棄捨成熟眾生；三者、譭謗正法不作護持；四者、于說法人而生嬈惱。復有四法：一者、愚癡常生多欲；二者、瞋恚樂作諸罪；三者、貪愛不生喜足；四者、求利心常無厭。復有四法：一者、不信而常掉舉；二者、親近惡友不厭舍罪；三者、懈怠減沒善法；四者、放逸所作善根而皆喪失。復有四法：一者、不能內觀察故而常無慚
【現代漢語翻譯】 現代漢語譯本：法有四種：第一，身體彎曲不正，不符合威儀之道；第二，言語彎曲，所說不真實；第三，心懷邪曲，想要造作各種罪惡；第四，在一切行為中都彎曲不正，不以清凈的修行來滋養生命。又有四種法：第一，對於一同修習大乘佛法的人，生起嗔恨心；第二，不能覺察各種魔障的干擾，反而增長驕慢；第三，聽到不符合正法的言論就立刻喜歡並去實行；第四，聽到讚揚善行功德的言論就心生惱怒。又有四種法：第一，高傲自大，輕視正法，不能親近；第二，對於說法之師不生尊重之心；第三，對於父母、師長以及親教師不生歸順敬重之心；第四，身心剛強頑固，所作所為常常違背正道。又有四種法：第一，宣揚自己的功德；第二，隱瞞他人的功德；第三，我慢之心熾盛；第四，嗔恨心強烈。又有四種法：第一，懈怠；第二，昏沉；第三，不順從正道；第四，執著。又有四種法：第一，不調伏；第二，不清凈；第三，不隱秘；第四，不柔和善良。又有四種法：第一，少聞佛法就進入城市村落；第二，不具足戒律，卻爲了利益供養而奔波；第三，不注意自身威儀，進入女人住所；第四，不住于禪定等持之心，卻自以為能瞭解一切眾生的根性。又有四種法：第一，不能勤奮修習四攝法（佈施、愛語、利行、同事）；第二，放棄成熟眾生的機會；第三，誹謗正法，不加以護持；第四，對於說法之人，加以擾亂惱害。又有四種法：第一，愚癡，常常生起許多欲望；第二，嗔恨，喜歡造作各種罪惡；第三，貪愛，不生喜悅滿足之心；第四，追求利益，心常不知厭足。又有四種法：第一，不信佛法，常常心神不定；第二，親近惡友，不厭惡捨棄罪惡；第三，懈怠，使善法減少消失；第四，放縱，所作的善根都喪失殆盡。又有四種法：第一，不能向內觀察自己，所以常常沒有慚愧之心。 又有四種法：第二，不能向外觀察他人，所以常常沒有羞恥之心；第三，不敬重賢聖，所以常常沒有恭敬之心；第四，不敬重佛法，所以常常沒有信心。
【English Translation】 English version: There are four dharmas: first, the body is crooked, not in accordance with the way of dignified conduct; second, speech is crooked, what is said is not true; third, the mind is crooked, desiring to commit various sins; fourth, in all actions, one is crooked and does not nourish life with pure practice. There are also four dharmas: first, to harbor anger towards those who practice Mahayana Buddhism together; second, to be unable to perceive the activities of various demons, and instead increase arrogance; third, to immediately like and practice what is not in accordance with the Dharma when hearing it; fourth, to become annoyed when hearing praise of virtuous deeds. There are also four dharmas: first, to be arrogant and look down upon the Dharma, unable to draw near; second, to not respect the Dharma teacher; third, to not have a sense of reverence towards parents, teachers, and preceptors; fourth, to be stubborn and unyielding in body and mind, and to always act contrary to the right path. There are also four dharmas: first, to boast of one's own virtues; second, to conceal the virtues of others; third, to have an intense sense of self-importance; fourth, to have strong anger. There are also four dharmas: first, laziness; second, drowsiness; third, not following the right path; fourth, attachment. There are also four dharmas: first, not being tamed; second, not being peaceful; third, not being discreet; fourth, not being gentle and kind. There are also four dharmas: first, having little knowledge of the Dharma, one enters cities and villages; second, not possessing the precepts, one seeks profit and offerings; third, not being mindful of one's conduct, one enters the dwellings of women; fourth, not abiding in the state of samadhi, one presumes to understand the nature of all beings. There are also four dharmas: first, not diligently practicing the four means of attraction (giving, kind speech, beneficial action, and cooperation); second, abandoning the opportunity to mature beings; third, slandering the Dharma and not protecting it; fourth, disturbing and harming the Dharma teacher. There are also four dharmas: first, ignorance, constantly giving rise to many desires; second, anger, enjoying the commission of various sins; third, greed, not giving rise to joy and contentment; fourth, seeking profit, the mind is never satisfied. There are also four dharmas: first, not believing in the Dharma, one is constantly restless; second, associating with bad friends, not being averse to abandoning sins; third, laziness, causing good dharmas to diminish and disappear; fourth, indulgence, causing all the good roots one has cultivated to be lost. There are also four dharmas: first, not being able to observe oneself internally, one is constantly without shame. There are also four dharmas: second, not being able to observe others externally, one is constantly without embarrassment; third, not respecting the wise and holy, one is constantly without reverence; fourth, not respecting the Dharma, one is constantly without faith.
；二者、慧解不明曉故而常無愧；三者、與無間業等故而不知恩；四者、雖於他人少行善利，而自伐滅返生誣謗。復有四法：一者、瞋；二者、忿；三者、恨；四者、害。復有四法：一者、虛誑諸聖；二者、不護諸聖；三者、輕慢施主；四者、于阿羅漢起增上慢。復有四法：一者、身業不能清凈；二者、語業不能善護；三者、心業雜染；四者、于大乘中而生疲倦。復有四法：一者、于眾聚中而起兩舌；二者、于師長阿阇梨所而發惡語；三者、于諸來求者而興綺語；四者、虛誑人天。復有四法：一者、不護戒蘊；二者、不越他世；三者、散失善根；四者、破壞長養勝行。復有四法：一者、于大眾中起強勝心；二者、于集會所執高慢心；三者、常出惡言欲離於罪；四者、以雜亂語說世間典。復有四法：一者、以不勤行心居寂靜處；二者、多損害心居憒鬧中；三者、不種善根起有福想；四者、竊菩薩名求利活命。復有四法：一者、心不柔順；二者、其心粗獷；三者、心不調伏；四者、于諸眾生起艱苦心。復有四法：一者、憍恃持戒；二者、憍恃多聞；三者、憍恃住阿蘭若；四者、憍恃頭陀功德。復有四法：一者、計我為勝；二者、計法為勝；三者、以少善根計為高勝，不迴向菩提；四者、先修大乘之行，中樂聲聞、緣覺乘法
【現代漢語翻譯】 現代漢語譯本： 還有四種情況：第一，因為智慧理解不明確，所以常常沒有慚愧心；第二，因為與無間業（指五逆重罪）等同，所以不知感恩；第三，即使對他人稍微做了一些善事，卻反而自我誇耀，並反過來誣陷誹謗他人。還有四種情況：第一，嗔恨；第二，憤怒；第三，怨恨；第四，傷害。還有四種情況：第一，虛妄欺騙諸聖賢；第二，不護持諸聖賢；第三，輕慢佈施者；第四，對阿羅漢（已證得解脫的聖者）生起增上慢（過分的驕傲）。還有四種情況：第一，身業不能清凈；第二，語業不能好好守護；第三，心業雜亂不清凈；第四，對大乘佛法產生厭倦。還有四種情況：第一，在眾人聚集的地方挑撥離間；第二，對師長阿阇梨（導師）說惡語；第三，對前來求助的人說花言巧語；第四，虛妄欺騙人天。還有四種情況：第一，不守護戒律；第二，不考慮來世；第三，散失善根；第四，破壞增長殊勝的修行。還有四種情況：第一，在眾人中生起強勝的心；第二，對自己的執著生起高慢心；第三，常常說惡語想要逃避罪責；第四，用雜亂的語言講述世俗典籍。還有四種情況：第一，以不勤奮的心住在寂靜的地方；第二，以多損害的心住在喧鬧的地方；第三，不種善根卻產生有福報的想法；第四，盜用菩薩的名號來謀取利益。還有四種情況：第一，心不柔順；第二，心粗暴；第三，心不調伏；第四，對眾生生起艱難困苦的心。還有四種情況：第一，驕傲自恃持戒；第二，驕傲自恃博學多聞；第三，驕傲自恃住在阿蘭若（寂靜處）；第四，驕傲自恃頭陀（苦行）功德。還有四種情況：第一，認為自己比別人優勝；第二，認為自己所學的法比別人優勝；第三，以少許善根就認為自己高人一等，不將功德迴向菩提（覺悟）；第四，先修行大乘的法，後來卻喜歡聲聞乘（小乘）和緣覺乘（中乘）的法。
【English Translation】 English version: Furthermore, there are four conditions: First, due to unclear understanding of wisdom, one is often without shame; second, because one is equivalent to the deeds of uninterrupted karma (referring to the five heinous crimes), one is ungrateful; third, even if one does a little good for others, one boasts about it and turns around to slander and defame others. Furthermore, there are four conditions: first, anger; second, rage; third, hatred; fourth, harm. Furthermore, there are four conditions: first, falsely deceiving the sages; second, not protecting the sages; third, looking down on the benefactors; fourth, developing excessive pride towards Arhats (saints who have attained liberation). Furthermore, there are four conditions: first, one's bodily actions are not pure; second, one's verbal actions are not well-guarded; third, one's mental actions are impure; fourth, one becomes weary of the Mahayana teachings. Furthermore, there are four conditions: first, causing discord among the assembly; second, speaking harsh words to one's teachers and Acharyas (spiritual guides); third, speaking deceptive words to those who come seeking help; fourth, falsely deceiving humans and gods. Furthermore, there are four conditions: first, not protecting the precepts; second, not considering the next life; third, dissipating good roots; fourth, destroying the growth of superior practices. Furthermore, there are four conditions: first, developing a sense of superiority in the assembly; second, developing arrogance towards one's own attachments; third, often speaking evil words to escape blame; fourth, using confused language to discuss worldly texts. Furthermore, there are four conditions: first, residing in a quiet place with a lack of diligence; second, residing in a noisy place with a harmful mind; third, not planting good roots but thinking one has blessings; fourth, stealing the name of a Bodhisattva to seek profit and livelihood. Furthermore, there are four conditions: first, the mind is not gentle; second, the mind is coarse; third, the mind is not tamed; fourth, one develops a difficult and harsh mind towards all beings. Furthermore, there are four conditions: first, being arrogant about upholding precepts; second, being arrogant about extensive learning; third, being arrogant about living in Aranyas (secluded places); fourth, being arrogant about the merits of Dhuta (ascetic) practices. Furthermore, there are four conditions: first, considering oneself superior; second, considering one's own teachings superior; third, considering oneself superior with little good roots, not dedicating merits to Bodhi (enlightenment); fourth, first practicing the Mahayana path, but later enjoying the teachings of the Sravaka (Hinayana) and Pratyekabuddha (middle vehicle) paths.
。復有四法：一者、執著于身；二者、執著於心；三者、執著于戒；四者、不向勝道。復有四法：一者、親友家乞于非家用；二者、追求利養自謂清凈，而復喜見破戒之者；三者、耽樂俗舍；四者、于具戒人而生瞋恚，艱苦所作起諸纏縛。復有四法：一者、多作事；二者、多求利；三者、多語言；四者、多知識。復有四法：一者、我見取著於我；二者、眾生見取著眾生；三者、斷見取著無作；四者、常見取著身命。復有四法：一者、雖于諸事有所發起；二者、既發起已不能攝持；三者、不攝持故而生疲懈；四者、以疲懈故乃起怖畏。復有四法：一者、不修升進地地之智；二者、不能善修禪定；三者、棄捨眾生勝慧不行；四者、雖修愿及方便，而起有得之想。復有四法，于大乘中而為障難：一者、法障隨眠而根性鈍；二者、業障隨眠，于諸善根而不勤行；三者、煩惱障隨眠三蘊隨轉；四者、魔事隨逐忘失菩提心。海意！如是等四法于大乘中而為障難。」◎
佛說海意菩薩所問凈印法門經卷第十一 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第十二
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉 詔譯
◎世尊說是
【現代漢語翻譯】 現代漢語譯本： 還有四種情況：第一，執著于身體；第二，執著於心；第三，執著于戒律；第四，不向往殊勝的道。還有四種情況：第一，向親友家乞討，卻用於非親友家；第二，追求利益供養，自認為清凈，卻又喜歡看到破戒的人；第三，貪戀世俗的住所；第四，對持戒的人產生嗔恨，因艱苦修行而生起各種束縛。還有四種情況：第一，做很多事情；第二，追求很多利益；第三，說很多話；第四，知道很多知識。還有四種情況：第一，我見（認為有「我」的見解）執著于「我」；第二，眾生見（認為有「眾生」的見解）執著于眾生；第三，斷見（認為人死後一切皆無的見解）執著于無作為；第四，常見（認為人死後靈魂不滅的見解）執著于身命。還有四種情況：第一，雖然對各種事情有所發起；第二，發起之後不能堅持；第三，因為不能堅持而產生疲憊懈怠；第四，因為疲憊懈怠而產生恐懼。還有四種情況：第一，不修習提升境界的智慧；第二，不能好好修習禪定；第三，捨棄利益眾生的殊勝智慧而不去實行；第四，雖然修習愿和方便法門，卻產生有所得的想法。還有四種情況，在大乘佛法中成為障礙：第一，法障（對佛法的執著）隨眠（潛在的煩惱）而根性遲鈍；第二，業障（惡業的障礙）隨眠，對於各種善根不勤奮修行；第三，煩惱障（煩惱的障礙）隨眠，隨著三蘊（色、受、想）流轉；第四，魔事（魔的干擾）隨逐，忘記菩提心（覺悟之心）。海意（菩薩名）！像這樣的四種情況在大乘佛法中成為障礙。」 世尊說完這些。
【English Translation】 English version: Furthermore, there are four conditions: first, attachment to the body; second, attachment to the mind; third, attachment to precepts; fourth, not aspiring to the superior path. Furthermore, there are four conditions: first, begging from relatives' homes but using it for non-relatives' homes; second, seeking offerings for profit, considering oneself pure, yet delighting in seeing those who break precepts; third, indulging in worldly dwellings; fourth, generating anger towards those who uphold precepts, and from arduous practice, arising various entanglements. Furthermore, there are four conditions: first, doing many things; second, seeking much profit; third, speaking many words; fourth, knowing much knowledge. Furthermore, there are four conditions: first, the view of self (the view that there is a 'self') clinging to 'self'; second, the view of beings (the view that there are 'beings') clinging to beings; third, the view of annihilation (the view that after death, everything ceases to exist) clinging to non-action; fourth, the view of permanence (the view that after death, the soul is immortal) clinging to body and life. Furthermore, there are four conditions: first, although initiating various matters; second, not being able to sustain them after initiating; third, because of not sustaining, generating fatigue and laziness; fourth, because of fatigue and laziness, generating fear. Furthermore, there are four conditions: first, not cultivating the wisdom of advancing to higher levels; second, not being able to cultivate meditative concentration well; third, abandoning the superior wisdom that benefits beings and not practicing it; fourth, although cultivating vows and skillful means, generating the thought of attainment. Furthermore, there are four conditions that become obstacles in the Mahayana (Great Vehicle) Buddhism: first, the obstacle of Dharma (attachment to Buddhist teachings) latent with dull faculties; second, the obstacle of karma (the obstacle of bad actions) latent, not diligently practicing various good roots; third, the obstacle of afflictions (the obstacle of negative emotions) latent, revolving with the three aggregates (form, feeling, perception); fourth, being followed by demonic activities, forgetting the Bodhi mind (the mind of enlightenment). Ocean Intent (a Bodhisattva's name)! Such four conditions become obstacles in the Mahayana Buddhism. The World Honored One spoke these words.
攝受大乘等諸法時，會中四萬四千眾生及千天人，悉發阿耨多羅三藐三菩提心，二萬八千菩薩得無生法忍。而此三千大千世界六種震動，有大光明廣照十方，有千天人處於空中，言音互發喜躍迴旋。復雨殊妙天諸寶花，鼓吹歌音奏天妙樂，而為供養。以妙偈詞而讚歎曰：
「如是最上大法藏， 如來今日親開示； 久已安住大悲心， 為諸眾生明顯了。」
說此偈已，又作是言：「世尊！若人於此如來所說大法寶藏，而能受持極少分者，是人速能解脫一切地獄恐怖，次第當轉無上法輪。世尊！譬如有人去彼州城聚落不遠，見地伏藏中有無盡珍寶充滿，是人以具利益心故，見已即時詣州城中語諸人言：『汝等善來，汝若欲求諸珍寶者，我知方處，當示于汝無盡伏藏。』世尊！彼州城中有一類人，雖聞其言而不信受。有一類人信其所說，即同其人詣伏藏所，隨自力能恣取其寶，如其智量得寶而還。然彼伏藏取而無盡，亦無分別此人我與、彼人不與，此人應取、彼不應取。何以故？而是伏藏無分別故。世尊！諸佛所說大法寶藏亦復如是，佛于阿僧祇俱胝那庾多百千劫中，積集如是無上廣大妙法寶藏，既積集已，詣菩提場成正覺果，後於波羅奈國鹿野苑中轉大法輪。今日世尊又復轉此集會正法，開示無上大法寶
【現代漢語翻譯】 現代漢語譯本：當佛陀宣講攝受大乘等諸法時，法會中有四萬四千眾生以及一千天人，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），二萬八千菩薩證得了無生法忍（對諸法不生不滅的真理的領悟）。此時，三千大千世界發生了六種震動，有巨大的光明普照十方，有千位天人懸浮在空中，互相發出喜悅的呼喊並回旋飛舞。天空中還降下了各種奇妙的天花和珍寶，奏響了美妙的音樂，以此來供養佛陀。他們還用美妙的偈頌來讚歎說： 『如此最上大法藏，如來今日親自開示；久已安住大悲心，為諸眾生明顯了。』 說完這偈頌后，他們又說道：『世尊！如果有人對於如來所說的大法寶藏，能夠受持哪怕極少的一部分，這個人就能迅速解脫一切地獄的恐怖，並依次轉動無上的法輪（佛法的教義）。世尊！譬如有人離某個州城聚落不遠，看到地裡埋藏著無盡的珍寶，這個人因為懷有利益他人的心，看到后就立刻到州城中告訴眾人說：『你們快來，如果你們想要得到各種珍寶，我知道地方，可以指示你們去取用無盡的寶藏。』世尊！那個州城中有一類人，雖然聽到了他的話卻不相信。也有一類人相信他所說的話，就和他一起去到寶藏所在的地方，各自根據自己的能力隨意取用寶物，根據自己的智慧和容量得到寶物后返回。然而那個寶藏取之不盡，也不會分別這個人我給，那個人我不給，這個人應該取，那個人不應該取。為什麼呢？因為那個寶藏沒有分別心。世尊！諸佛所說的大法寶藏也是如此，佛在阿僧祇俱胝那庾多百千劫（無數劫）中，積累了如此無上廣大微妙的法寶，積累完畢后，在菩提樹下成就正覺，之後在波羅奈國鹿野苑中轉動大法輪。今天世尊又再次轉動這正法，開示無上的大法寶藏。』
【English Translation】 English version: When the Buddha expounded the Dharma of embracing the Mahayana and other teachings, forty-four thousand beings and one thousand devas in the assembly all generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), and twenty-eight thousand Bodhisattvas attained the Kshanti of non-origination (the realization of the truth that all dharmas neither arise nor cease). At that time, the three thousand great thousand worlds shook in six ways, a great light shone in all directions, and a thousand devas hovered in the air, uttering joyful cries and whirling around. Moreover, wondrous celestial flowers and treasures rained down from the sky, and beautiful music was played as an offering to the Buddha. They also praised the Buddha with beautiful verses, saying: 'Such is the supreme treasury of the Great Dharma, which the Tathagata has personally revealed today; having long abided in great compassion, he has made it clear for all sentient beings.' After reciting these verses, they further said: 'World Honored One! If anyone can receive and uphold even a small portion of the great Dharma treasury spoken by the Tathagata, that person will quickly be liberated from all the terrors of hell and will successively turn the unsurpassed Dharma wheel (the teachings of the Buddha). World Honored One! It is like a person who, not far from a town or village, sees an inexhaustible treasure buried in the ground. Because this person has a mind to benefit others, upon seeing it, he immediately goes to the town and tells the people: 『Come quickly, if you wish to obtain various treasures, I know the place and can show you the inexhaustible treasure.』 World Honored One! In that town, there are some people who, although they hear his words, do not believe them. There are also some people who believe what he says, and they go with him to the place where the treasure is located. Each person takes treasures according to their ability, and returns after obtaining treasures according to their wisdom and capacity. However, that treasure is inexhaustible, and it does not discriminate, saying, 『I will give to this person, but not to that person; this person should take, but that person should not.』 Why? Because that treasure has no discrimination. World Honored One! The great Dharma treasury spoken by the Buddhas is also like this. The Buddha, in countless kalpas (aeons), has accumulated such an unsurpassed, vast, and wondrous Dharma treasure. Having accumulated it, he attained perfect enlightenment under the Bodhi tree, and then turned the great Dharma wheel in the Deer Park of Varanasi. Today, the World Honored One is again turning this Right Dharma, revealing the unsurpassed great Dharma treasure.'
藏。而佛世尊以無取心，于諸眾生起大悲行作利益事。諸不知者，以妙梵音普遍告諭諸天及人、阿修羅等，而表示言：『汝等來此受持無上廣大法寶，此法能盡生、老、病、死諸苦邊際，能施一切無盡妙樂。』世尊！或有一類不具于信愚癡之人，於此正法不生勝解，復不正順不能分別，故不生信。或有一類具信之者，於此正法能善分別，而生勝解復起正順，以能分別故深生凈信；是人乃能于佛如來大法寶藏，隨力堪任取其法寶。自取寶已，復令他人于彼諸乘解脫法中而生信解。或有樂住聲聞乘性，或有樂住緣覺乘性，或有樂住阿耨多羅三藐三菩提者。然佛如來無上最勝大法寶藏而無窮盡，亦無分別。
「又復，世尊！今此無上大法寶藏，如是廣大開發顯示，而諸眾生於此法寶總略乃至極少分中，有不能取者。是人不得寶故，于長夜中行三惡趣無有窮盡。世尊！若復有人於此無上大法寶藏，少略乃至或能受持一四句偈者，是人具足七種聖財而不貧匱，何況有能於此廣大集會正法，少略一品信奉受持，或復二、三、四、五，若十、二十，逮七十品，乃至終畢能受持者，是人所獲功德不可稱計。何以故？今此法門不離菩提心故，為諸眾生起大悲心所逼切故。是故若人能起凈心，受持、讀誦、為他說者，應知彼人得受阿
【現代漢語翻譯】 現代漢語譯本：佛陀世尊以無所執著的心，對一切眾生髮起大慈悲心，行利益眾生的事業。那些不瞭解的人，佛陀用美妙的梵音普遍告知諸天、人、阿修羅等，並開示說：『你們來這裡接受無上廣大的法寶，此法能使你們徹底擺脫生、老、病、死等一切痛苦的邊際，能給予一切無盡的妙樂。』世尊！或許有一類不具信心、愚癡的人，對於這正法不能產生殊勝的理解，也不能正確地順應和分別，所以不生信心。或許有一類具有信心的人，對於這正法能夠善於分別，從而產生殊勝的理解，並能正確地順應，因為能夠分別所以深深地產生清凈的信心；這樣的人才能夠在佛陀如來的大法寶藏中，隨自己的能力承受而獲取法寶。自己獲取法寶后，又讓其他人對那些各種乘的解脫法產生信心和理解。有的人喜歡安住于聲聞乘（聽聞佛法而修行證悟的修行者）的根性，有的人喜歡安住于緣覺乘（不依佛陀教導，自己觀察因緣而覺悟的修行者）的根性，有的人喜歡安住于阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧）的根性。然而佛陀如來無上最殊勝的大法寶藏是無窮無盡的，也沒有分別。 又，世尊！現在這無上大法寶藏，如此廣大地開發顯示，而眾生對於這法寶，總的來說乃至極少部分，有不能獲取的。這些人因為沒有得到法寶，在漫長的黑夜中，於三惡道中輪迴，沒有窮盡。世尊！如果有人對於這無上大法寶藏，哪怕是少許，甚至能夠受持一四句偈（佛經中的四句詩）的人，這個人就具足七種聖財（信、戒、慚、愧、聞、舍、慧）而不會貧乏，更何況那些能夠對於這廣大的正法，哪怕是少許一品信奉受持，或者兩、三、四、五，乃至十、二十，達到七十品，甚至最終能夠受持的人，這個人所獲得的功德是不可稱量的。為什麼呢？因為這個法門不離菩提心（為救度一切眾生而發起的成佛之心），是被為眾生髮起大悲心所迫切推動的。因此，如果有人能夠發起清凈的心，受持、讀誦、為他人宣說，應當知道這個人能夠接受阿
【English Translation】 English version: The World Honored One, with a mind free from attachment, initiated great compassion towards all sentient beings, performing acts of benefit. Those who did not understand, the Buddha universally informed the devas, humans, asuras, etc., with wonderful Brahma sounds, and declared: 『Come here and receive the unsurpassed, vast Dharma treasure. This Dharma can completely end the boundaries of all sufferings such as birth, old age, sickness, and death, and can bestow all endless wonderful bliss.』 World Honored One! Perhaps there are some who lack faith and are foolish, who cannot generate a superior understanding of this true Dharma, nor can they correctly accord with it or discern it, thus they do not generate faith. Perhaps there are some who have faith, who can skillfully discern this true Dharma, thereby generating a superior understanding and correctly according with it. Because they can discern, they deeply generate pure faith; such people are able to receive the Dharma treasure from the Buddha Tathagata』s great Dharma treasury, according to their capacity. After receiving the treasure themselves, they also cause others to generate faith and understanding in the various vehicles of liberation. Some are fond of abiding in the nature of the Sravaka vehicle (practitioners who attain enlightenment by hearing the Buddha's teachings), some are fond of abiding in the nature of the Pratyekabuddha vehicle (practitioners who attain enlightenment through their own observation of causes and conditions), and some are fond of abiding in the nature of Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment, the wisdom of a Buddha). However, the unsurpassed and most excellent great Dharma treasury of the Buddha Tathagata is inexhaustible and without discrimination. Furthermore, World Honored One! Now, this unsurpassed great Dharma treasury is so vastly developed and revealed, yet among sentient beings, there are those who cannot receive even a small portion of this Dharma treasure. Because these people do not obtain the treasure, they wander in the three evil realms throughout the long night, without end. World Honored One! If there is someone who, regarding this unsurpassed great Dharma treasury, even slightly, or even if they can uphold one four-line verse (a four-line poem in Buddhist scriptures), this person will be endowed with the seven noble riches (faith, morality, shame, remorse, learning, generosity, and wisdom) and will not be impoverished, how much more so for those who can uphold and believe in even a small portion of this vast true Dharma, or two, three, four, five, or even ten, twenty, up to seventy sections, or even ultimately uphold it completely, the merit that this person obtains is immeasurable. Why is this so? Because this Dharma gate does not depart from the Bodhicitta (the mind of enlightenment, the aspiration to become a Buddha for the sake of all beings), and is urgently driven by the great compassion generated for all beings. Therefore, if a person can generate a pure mind, uphold, recite, and explain it to others, it should be known that this person can receive the A
耨多羅三藐三菩提記，當坐道場降伏諸魔，于大乘中得大神通。」
爾時，世尊贊諸天子言：「善哉，善哉！諸天子眾！汝等善說。當知善能於此正法受持、讀誦而生勝解、如理修行者，是人建立一切語言勝妙功德；是人得至一切智頂；復知是人廣為一切世間作智慧光普遍照曜，詣菩提場，不久當成阿耨多羅三藐三菩提果。何以故？由能乘御此大乘故。」
爾時，世尊重說頌曰：
「建立此最勝， 廣大諸佛乘； 如虛空光明， 越諸世間故。 出離三有已， 往詣菩提場； 無彼有著心， 已離諸繫著。 俱胝劫積集， 廣大清凈說； 佈施調止門， 令內心深固。 由戒止諸罪， 身心得清凈； 離諸怖畏心， 往詣菩提場。 平等心及意， 容受諸眾生； 超勝於余乘， 謂諸下乘等。 趣此大乘法， 令眾生歡喜； 高建大法幢， 神足御如馬。 聞精進相續， 禪定為床坐， 忍辱力隨得， 大智慧灌頂。 摧伏諸外眾， 破諸魔軍已； 詣凈菩提場， 趣向大乘法。 慈心為甲冑， 怨惡不能壞； 行堅固大悲， 趣向深法理。 四禪、四神足， 乘四無量行， 調御菩提心， 不捨諸正道。 十方
【現代漢語翻譯】 現代漢語譯本 『阿耨多羅三藐三菩提』（無上正等正覺）的授記，當在菩提道場降伏一切魔障，于大乘法中獲得大神通。」 那時，世尊讚歎諸天子說：『好啊，好啊！諸位天子！你們說得很好。應當知道，善於對此正法受持、讀誦，並生起殊勝的理解，如理修行的人，這個人就建立了所有語言的殊勝功德；這個人就能達到一切智慧的頂峰；而且要知道，這個人將為一切世間廣作智慧之光，普遍照耀，前往菩提道場，不久就能成就阿耨多羅三藐三菩提的果位。為什麼呢？因為能夠駕馭這大乘法啊。』 那時，世尊又說偈頌道： 『建立這最殊勝，廣大諸佛的乘法；如虛空般光明，超越一切世間。' 『出離三有（欲有、色有、無色有）之後，前往菩提道場；沒有執著于有或無的心，已經脫離了一切束縛。』 『在無數劫中積累，廣大清凈的說法；佈施和調伏的法門，使內心深固。』 『通過持戒止息一切罪惡，身心得以清凈；遠離一切怖畏之心，前往菩提道場。』 『以平等的心和意念，容納一切眾生；超越其他乘法，如那些下乘等。』 『趣向這大乘法，使眾生歡喜；高高豎立大法幢，以神通力駕馭如馬。』 『聽聞精進相續不斷，以禪定為床座，忍辱的力量隨之獲得，大智慧得以灌頂。』 『摧伏一切外道，破除一切魔軍之後；前往清凈的菩提道場，趣向大乘法。』 『以慈悲心為鎧甲，怨恨和邪惡不能破壞；行持堅固的大悲心，趣向深奧的法理。』 『四禪、四神足，乘著四無量心（慈、悲、喜、舍）的修行，調御菩提心，不捨棄一切正道。』 『十方』
【English Translation】 English version 『The prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment), when sitting at the Bodhi-mandala (place of enlightenment), subduing all demons, and attaining great supernatural powers in the Mahayana (Great Vehicle).』 At that time, the World Honored One praised the devaputras (heavenly beings), saying: 『Excellent, excellent! Devaputras! You have spoken well. You should know that those who are good at receiving, reciting, and generating superior understanding of this Dharma, and who practice accordingly, establish the supreme merits of all languages; they reach the peak of all wisdom; and know that they will widely illuminate all worlds with the light of wisdom, go to the Bodhi-mandala, and soon attain the fruit of Anuttara-samyak-sambodhi. Why? Because they are able to ride this Mahayana.』 At that time, the World Honored One spoke again in verse: 『Establishing this most supreme, vast vehicle of all Buddhas; like the light of space, transcending all worlds.』 『Having departed from the three realms (desire realm, form realm, formless realm), going to the Bodhi-mandala; without a mind attached to existence or non-existence, having already detached from all bonds.』 『Accumulated over countless kalpas (eons), vast and pure teachings; the gates of giving and taming, making the inner mind firm.』 『By observing precepts, stopping all sins, body and mind become pure; free from all fear, going to the Bodhi-mandala.』 『With an equal mind and intention, embracing all sentient beings; surpassing other vehicles, such as the Hinayana (Lesser Vehicle).』 『Approaching this Mahayana Dharma, making sentient beings rejoice; raising high the great Dharma banner, using supernatural powers to control like a horse.』 『Hearing continuous diligence, with samadhi (meditative absorption) as a seat, the power of patience is attained, and great wisdom is conferred.』 『Subduing all externalists, destroying all the demon armies; going to the pure Bodhi-mandala, approaching the Mahayana Dharma.』 『With loving-kindness as armor, hatred and evil cannot destroy; practicing firm great compassion, approaching profound Dharma principles.』 『The four dhyanas (meditative states), the four supernatural powers, riding the four immeasurable minds (loving-kindness, compassion, joy, equanimity), taming the Bodhi-mind, not abandoning all right paths.』 『The ten directions』
無邊際， 一切眾生界； 悉於此大乘， 乘御而修進。 無苦亦無樂， 非減亦非增； 最上佛乘中， 具如是神力。 修行四念處， 及彼四正斷， 四神足亦然， 五根、五力等； 如佛所贊說， 具七覺支寶， 遊行八正道， 往詣菩提場。 寂止諸煩惱， 圓具法光明； 破一切暗塵， 顯出於三有。 神力普能召， 帝釋、梵王等； 汝等各善御， 此無比大乘。 諸波羅蜜多， 謂施、戒及忍， 精進、禪定門， 勝慧智神力。 及彼方便行， 所攝真實愿； 縱百千魔軍， 此悉能摧伏。 毀戒諸眾生， 勤造諸罪業； 高勝諸菩薩， 集多種功德。 若所起諸心， 菩提心廣大； 能御大乘人， 彼悉能觀察。 所有世間典， 種種義及行； 乃至出世間， 真實諸善法。 有學及無學， 緣覺諸聖人； 住于佛乘者， 悉入彼彼門。 若種種煩惱， 及種種心行； 諸苦惱眾生， 輪轉有為界。 住于佛乘者， 菩薩悉能觀； 令彼等息苦， 趣向畢竟乘。 又諸懈怠人， 劣弱無勢力； 而不能運心， 盡眾生苦際。 由聞大乘已， 彼心生恐怖； 唯求
【現代漢語翻譯】 現代漢語譯本 無邊無際，遍及一切眾生的世界； 都憑藉這偉大的乘法（大乘，Mahayana），駕馭它而修行前進。 既沒有痛苦也沒有快樂，既沒有減少也沒有增加； 最上的佛乘（Buddha-yana）中，具備這樣的神力。 修行四念處（catvāri smṛtyupasthānāni，四種觀照的修行方法），以及四正斷（catvāri prahāṇāni，四種斷除惡行的修行方法）， 四神足（catvāra ṛddhipādāḥ，四種達到神通的修行方法）也是如此，還有五根（pañcendriyāṇi，五種產生力量的修行方法）、五力（pañca balāni，五種增強力量的修行方法）等； 如佛所贊說，具備七覺支（sapta bodhyaṅgāni，七種覺悟的因素）的珍寶， 八正道（āryāṣṭāṅgamārga，八種正確的修行方法），前往菩提（bodhi，覺悟）的場所。 寂靜止息各種煩惱，圓滿具備法的光明； 破除一切黑暗的塵埃，顯現於三有（traiyadhātuka，欲界、色界、無色界）。 神力普遍能夠召集，帝釋（Indra，天神之王）、梵王（Brahmā，創造之神）等； 你們各自好好駕馭，這無比偉大的乘法。 各種波羅蜜多（pāramitā，到達彼岸的修行方法），即佈施（dāna）、持戒（śīla）和忍辱（kṣānti）， 精進（vīrya）、禪定（dhyāna）之門，殊勝的智慧（prajñā）和神力。 以及方便（upāya）的修行，所包含的真實願望； 縱然有成百上千的魔軍，這都能摧毀降伏。 毀壞戒律的眾生，勤奮造作各種罪業； 高尚殊勝的菩薩，積累多種功德。 如果所生起的各種心念，菩提心（bodhicitta，追求覺悟的心）廣大； 能夠駕馭大乘的人，他們都能夠觀察到。 所有世間的典籍，各種意義和行為； 乃至出世間的，真實的各種善法。 有學（śaikṣa，還在學習的修行者）和無學（aśaikṣa，已經完成學習的修行者），緣覺（pratyekabuddha，獨自覺悟的人）等聖人； 安住于佛乘的人，都進入各自相應的法門。 如果各種煩惱，以及各種心念行為； 各種痛苦煩惱的眾生，在有為（saṃskṛta，因緣和合而生）的世界中輪迴。 安住于佛乘的人，菩薩都能夠觀察到； 讓他們止息痛苦，趨向究竟的乘法。 還有那些懈怠的人，軟弱無力； 而不能運用心力，來窮盡眾生的苦難。 由於聽聞大乘之後，他們心中產生恐懼； 只求
【English Translation】 English version Boundless, the realm of all sentient beings; All, by this great vehicle (Mahayana), are guided and advance in practice. Neither suffering nor joy, neither decrease nor increase; In the supreme Buddha-yana, such divine power is possessed. Practicing the four foundations of mindfulness (catvāri smṛtyupasthānāni), and the four right exertions (catvāri prahāṇāni), The four bases of psychic power (catvāra ṛddhipādāḥ) are also thus, as well as the five faculties (pañcendriyāṇi), the five powers (pañca balāni), etc.; As the Buddha has praised, possessing the treasure of the seven factors of enlightenment (sapta bodhyaṅgāni), The Noble Eightfold Path (āryāṣṭāṅgamārga), leading to the place of Bodhi (bodhi, enlightenment). Calming and ceasing all afflictions, fully possessing the light of the Dharma; Breaking through all the dust of darkness, manifesting in the three realms of existence (traiyadhātuka). Divine power universally able to summon, Indra (Indra, king of gods), Brahma (Brahmā, creator god), etc.; You each should well guide, this incomparable great vehicle. The various perfections (pāramitā), namely giving (dāna), morality (śīla), and patience (kṣānti), The gate of vigor (vīrya), meditation (dhyāna), and the power of supreme wisdom (prajñā). And the practice of skillful means (upāya), the true vows that are included; Even if there are hundreds of thousands of demon armies, this can subdue and vanquish them all. Sentient beings who break precepts, diligently create various karmic offenses; The noble and superior Bodhisattvas, accumulate various merits. If the various thoughts that arise, the Bodhicitta (bodhicitta, the mind of enlightenment) is vast; Those who can guide the Mahayana, they are all able to observe. All worldly scriptures, various meanings and actions; Even the supramundane, the various true good dharmas. Those in training (śaikṣa, practitioners still learning) and those beyond training (aśaikṣa, practitioners who have completed their learning), the Pratyekabuddhas (pratyekabuddha, those who achieve enlightenment on their own), and other sages; Those who abide in the Buddha-yana, all enter their respective gates. If various afflictions, and various mental actions; The various suffering sentient beings, revolve in the conditioned (saṃskṛta, arising from causes and conditions) world. Those who abide in the Buddha-yana, the Bodhisattvas are all able to observe; Letting them cease suffering, and move towards the ultimate vehicle. And those who are lazy, weak and powerless; And cannot exert their minds, to exhaust the suffering of sentient beings. Because of hearing the Mahayana, fear arises in their minds; They only seek
自樂因， 不作利他行。 若明解大力， 有大智菩薩； 精進力具圓， 眾生常利益。 行大悲方便， 內心性清凈； 由乘最上乘， 故彼心歡喜。 普盡諸世間， 無邊種種行， 上、中、下等差， 根性及意樂， 乘此最上乘， 具大智菩薩， 剎那能遍知， 諸眾生心行。 身得妙相好， 莊嚴諸身份； 語出悅美音， 一切聞皆喜。 心意得清凈， 具禪定、神通； 由乘最上乘， 獲廣大功德。 此最上佛乘， 三界遍聞故； 乃至一切佛， 聖佛眼不斷。 增長最上眼， 謂法眼熾然； 超越三界眾， 即諸阿羅漢。 此乘凈微妙， 不墮穢土中； 菩薩御此乘， 剎那見諸佛。 十方界往已， 無疲亦無減； 觀此無比乘， 有如是神變。 御佛乘大士， 遍行諸世間； 超勝及比倫， 求之俱不得。 世間一勇猛， 菩薩大威神； 由乘最上乘， 能怖魔軍眾。 獲色力威勢， 及得廣大富； 或帝釋、梵王， 輪王、護世等； 乃至天及人， 得是三界樂； 由乘最上乘， 妙樂悉圓具。 菩薩心無高， 而亦復無下； 能施諸所愛， 施已不求報。 以
【現代漢語翻譯】 現代漢語譯本 只為自己尋求快樂的人，不會去做利益他人的事情。 如果能明白其中蘊含的強大力量，擁有大智慧的菩薩； 具備精進的力量，能夠圓滿地利益眾生。 他們以大悲心和方便法行事，內心本性清凈； 因為乘坐最上乘（Mahayana，大乘），所以他們內心充滿歡喜。 他們能夠普遍瞭解所有世間，無邊無際的各種修行方式， 包括上、中、下等不同的層次，以及眾生的根性和意願。 乘坐這最上乘，具備大智慧的菩薩， 能夠在剎那間遍知所有眾生的心念和行為。 他們的身體呈現微妙的相好，莊嚴身體的各個部分； 口中發出悅耳動聽的聲音，一切聽聞者都感到歡喜。 他們的心意清凈，具備禪定和神通； 因為乘坐最上乘，所以獲得廣大的功德。 這最上佛乘，在三界中廣為流傳； 乃至一切佛陀，他們的聖眼從未間斷地關注著它。 它增長最上的智慧之眼，即法眼（Dharma eye），光芒熾盛； 超越三界眾生，包括所有的阿羅漢（Arhat，已證悟的聖者）。 此乘清凈微妙，不會墮入污穢的國土中； 菩薩駕馭此乘，剎那間就能見到諸佛。 他們前往十方世界，不會感到疲憊也不會減少力量； 觀察這無比的乘，具有如此神奇的變化。 駕馭佛乘的大士，遍行於各個世間； 他們的超勝和無與倫比，是任何人都無法企及的。 世間最勇猛的菩薩，擁有大威神力； 因為乘坐最上乘，能夠震懾魔軍。 他們獲得美好的容貌、力量和威勢，以及廣大的財富； 或者成為帝釋（Indra，天神之王）、梵天（Brahma，創造之神）、轉輪王（Chakravartin，統治世界的君主）、護世天王等； 乃至天人和人，獲得三界的快樂； 因為乘坐最上乘，美妙的快樂都能夠圓滿具備。 菩薩的心既不高傲，也不卑下； 他們能夠施捨自己所珍愛的一切，施捨之後不求回報。 以
【English Translation】 English version Those who seek only their own pleasure do not engage in actions that benefit others. If one understands the great power within, a Bodhisattva (enlightenment being) with great wisdom; Possesses the power of diligence, and can perfectly benefit all sentient beings. They act with great compassion and skillful means, their inner nature is pure; Because they ride the supreme vehicle (Mahayana), their hearts are filled with joy. They can universally understand all the worlds, the boundless variety of practices, Including the different levels of superior, intermediate, and inferior, as well as the faculties and inclinations of beings. Riding this supreme vehicle, a Bodhisattva with great wisdom, Can in an instant know the thoughts and actions of all sentient beings. Their bodies manifest subtle marks and features, adorning all parts of their bodies; Their mouths utter pleasing and beautiful sounds, and all who hear them are delighted. Their minds are pure, possessing meditative concentration and supernatural powers; Because they ride the supreme vehicle, they obtain vast merits. This supreme Buddha vehicle is widely known throughout the three realms; Even all Buddhas, their sacred eyes never cease to watch over it. It increases the supreme eye of wisdom, the Dharma eye, which shines brightly; Transcending the beings of the three realms, including all Arhats (enlightened saints). This vehicle is pure and subtle, it does not fall into impure lands; Bodhisattvas who ride this vehicle can see all Buddhas in an instant. They travel to the ten directions, without fatigue or diminishing power; Observing this incomparable vehicle, it has such miraculous transformations. The great beings who ride the Buddha vehicle travel throughout all the worlds; Their superiority and incomparability cannot be matched by anyone. The most courageous Bodhisattvas in the world possess great divine power; Because they ride the supreme vehicle, they can terrify the armies of Mara (demon). They obtain beautiful appearances, strength, and power, as well as vast wealth; Or become Indra (king of gods), Brahma (creator god), Chakravartin (world-ruling monarch), guardian deities, etc.; Even gods and humans, obtain the pleasures of the three realms; Because they ride the supreme vehicle, all wonderful pleasures are perfectly fulfilled. The Bodhisattva's heart is neither arrogant nor humble; They can give away all that they cherish, and after giving, they do not seek reward. With
歡喜慈心， 亦施於頭目； 由乘最上乘， 迴向菩提故。 菩薩持凈戒， 或具于梵行； 禁戒凈光明， 煥耀逾日月。 色相及富盛， 悉無所希求； 由乘最上乘， 為救度眾生。 菩薩聞惡言， 不忿亦不恚； 正使碎其身， 亦護諸群品。 此身即易得， 法王值極難； 由乘最上乘， 得此忍清凈。 菩薩于無邊， 百千劫已來； 循環惡趣中， 流轉生死界。 發大精進力， 為救度眾生； 由乘最上乘， 精進力成就。 菩薩得寂靜， 柔軟勝妙樂； 知定功德法， 慈眼視眾生。 是中無少分， 味著禪定樂； 唯思念希求， 得見於諸佛。 菩薩知諸法， 因緣所生空； 我法及眾生， 彼皆無所得。 諸見善清凈， 勝慧調伏心； 由乘最上乘， 此妙慧清凈。 所有四聖諦， 四無量、四定， 及五種智通， 四無礙解等； 於四攝法中， 法施為最上； 如是功德門， 皆從佛乘出。 所有十力等， 無邊諸佛法； 佛人中師子， 說法若其吼。 眉間及口中， 無見頂放光； 由乘最上乘， 菩薩不難得。 諸佛有三種， 最勝大神通； 調伏於世
【現代漢語翻譯】 現代漢語譯本 心懷歡喜和慈悲，也願意佈施自己的頭和眼睛； 因為乘著最上乘（Mahayana，大乘），迴向于菩提（Bodhi，覺悟）的緣故。 菩薩（Bodhisattva，指發願要成就佛果的修行者）持守清凈的戒律，或者具足清凈的梵行（Brahmacarya，清凈的行為）； 禁戒的清凈光明，照耀的光輝勝過日月。 對於美好的外貌和富有的生活，完全沒有絲毫的希求； 因為乘著最上乘，是爲了救度一切眾生。 菩薩聽到惡語，不會憤怒也不會怨恨； 即使身體被粉碎，也會守護一切眾生。 這個身體很容易得到，而值遇佛法之王（Dharmaraja，指佛陀）卻極其困難； 因為乘著最上乘，才能得到這樣的忍辱清凈。 菩薩在無邊無際的百千劫以來； 在惡道中輪迴，在生死界中流轉。 發起大精進的力量，爲了救度一切眾生； 因為乘著最上乘，精進的力量才能成就。 菩薩得到寂靜、柔軟和殊勝的快樂； 知道禪定（Dhyana，冥想）的功德法，用慈悲的眼睛看待眾生。 在這其中沒有絲毫，貪戀禪定的快樂； 只是思念和希求，能夠見到諸佛。 菩薩知道一切諸法，都是因緣所生而性空； 我、法和眾生，這些都是沒有真實存在的。 一切見解都清凈，用殊勝的智慧調伏內心； 因為乘著最上乘，這種妙慧才能清凈。 所有四聖諦（Aryasatya，佛教的基本教義）、四無量心（Brahmavihara，慈悲喜捨）、四禪定（Dhyana，四種禪定境界）， 以及五種神通（Abhijnas，超自然能力）、四無礙解（Patisambhida，辯才無礙）等； 在四攝法（Samgraha-vastuni，菩薩度化眾生的四種方法）中，法佈施（Dharma-dana，佛法的佈施）最為殊勝； 這樣的功德之門，都是從佛乘（Buddhayana，成佛之道）中產生的。 所有十力（Dasabala，佛陀的十種力量）等，無邊無際的佛法； 佛陀是人中的獅子，說法如同獅子吼。 眉間和口中，以及無見頂（Usnisa，佛頂肉髻）都放出光明； 因為乘著最上乘，菩薩才能不難得到這些。 諸佛有三種，最殊勝的大神通； 調伏世間眾生。
【English Translation】 English version With joy and loving-kindness, one also gives away their head and eyes; Because they ride the supreme vehicle (Mahayana), and dedicate themselves to Bodhi (enlightenment). A Bodhisattva (one who seeks Buddhahood) upholds pure precepts, or is complete in pure conduct (Brahmacarya); The pure light of their precepts shines brighter than the sun and moon. They have no desire for beautiful appearances or wealthy lives; Because they ride the supreme vehicle, it is to save all sentient beings. A Bodhisattva, upon hearing harsh words, does not become angry or resentful; Even if their body is crushed, they will protect all beings. This body is easily obtained, but encountering the Dharma King (Dharmaraja, referring to the Buddha) is extremely difficult; Because they ride the supreme vehicle, they can attain such purity of patience. Bodhisattvas, for countless hundreds of thousands of kalpas (aeons); Have cycled through evil realms, and transmigrated in the realm of birth and death. They generate great effort, to save all sentient beings; Because they ride the supreme vehicle, the power of their effort is accomplished. Bodhisattvas attain tranquility, gentleness, and supreme joy; Knowing the meritorious Dharma of meditation (Dhyana), they look upon all beings with compassionate eyes. In this, there is not the slightest bit of attachment to the joy of meditation; They only think and desire to see all the Buddhas. Bodhisattvas know that all dharmas (phenomena) are empty, arising from causes and conditions; Self, Dharma, and sentient beings, all of these are without any real substance. All views are purified, and the mind is tamed with supreme wisdom; Because they ride the supreme vehicle, this wonderful wisdom is purified. All four noble truths (Aryasatya), four immeasurables (Brahmavihara, loving-kindness, compassion, joy, equanimity), four meditations (Dhyana), As well as the five supernormal powers (Abhijnas), four unobstructed knowledges (Patisambhida), etc.; Among the four means of gathering (Samgraha-vastuni, the four ways a Bodhisattva helps others), the Dharma-dana (giving of the Dharma) is the most supreme; Such doors of merit all arise from the Buddha vehicle (Buddhayana). All ten powers (Dasabala, the ten powers of a Buddha), and the boundless Buddha Dharmas; The Buddha is the lion among humans, and their teaching is like a lion's roar. From between their eyebrows and mouth, and from the ushnisha (the protuberance on the crown of the Buddha's head), light is emitted; Because they ride the supreme vehicle, it is not difficult for Bodhisattvas to attain these. The Buddhas have three kinds of supreme great supernormal powers; To tame the beings of the world.
間， 照明諸心意。 諸佛所說法， 其果利不虛； 由乘最上乘， 疾速皆獲得。 佛語義相應， 無染無過失； 緊那羅梵音， 軟美復悅意。 普攝諸世間， 眾生言音等； 聞佛妙音聲， 一切皆歡喜。 菩薩非久獲， 如是佛言音； 等空佛剎中， 一切皆表示。 普遍悉能聞， 法義相應語； 眾生聞皆樂， 煩惱悉蠲除。 假使以神力， 能至虛空邊； 十方海水中， 亦能知其量。 無邊眾生行， 剎那心尚知； 唯佛最上乘， 功德說無盡。」
爾時，世尊復告海意菩薩摩訶薩言：「海意！是故當知！若有菩薩欲于如是廣大正法，密作護持令法久住；自心潔白已，於他眾生及補特伽羅，所有一切上、中、下根能遍知者，應當受持如是句義。所謂門句、印句、及金剛句。得受持已，如義解了，以慧相應，最勝方便如理伺察。海意！何者名為門句？所謂諸施設門，表示一切法分別義。阿字門，表示一切法無生義；波字門，表示一切法勝義諦；那字門，表示一切法了知名、色義；捺字門，表示一切法調伏寂靜義；娑字門，表示一切法出過諸著義；多字門，表示一切法隨住真如義；迦字門，表示一切法了達業報義；又娑字門，表示一切
【現代漢語翻譯】 現代漢語譯本 照亮所有心意。 諸佛所說的法，其果報利益真實不虛； 由於乘坐最上乘，迅速都能獲得。 佛的語言含義相應，沒有污染沒有過失； 緊那羅（一種天神）的梵音，柔和美好又令人愉悅。 普遍攝受所有世間，眾生的語言聲音等； 聽到佛的微妙聲音，一切都感到歡喜。 菩薩不久就能獲得，這樣的佛的語言聲音； 在等同虛空的佛土中，一切都能夠表達。 普遍都能聽到，與法義相應的語言； 眾生聽到都快樂，煩惱全部消除。 假使以神通之力，能夠到達虛空的邊緣； 十方海水之中，也能知道它的數量。 無邊眾生的行為，剎那間的心念尚且知道； 唯有佛的最上乘，功德說之不盡。
這時，世尊又告訴海意菩薩摩訶薩（大菩薩）說：『海意！因此應當知道！如果有菩薩想要對這樣廣大的正法，秘密地進行護持，使佛法長久住世；自己內心清凈之後，對於其他眾生以及補特伽羅（人），所有一切上、中、下根器能夠普遍瞭解的人，應當受持這樣的句義。所謂門句、印句、以及金剛句。得到受持之後，如實理解含義，以智慧相應，用最殊勝的方便如理觀察。海意！什麼叫做門句？所謂各種施設門，表示一切法分別的含義。阿字門，表示一切法無生的含義；波字門，表示一切法勝義諦的含義；那字門，表示一切法了知名、色的含義；捺字門，表示一切法調伏寂靜的含義；娑字門，表示一切法超出各種執著的含義；多字門，表示一切法隨順安住真如的含義；迦字門，表示一切法了達業報的含義；又娑字門，表示一切'
【English Translation】 English version Illuminating all minds. The Dharma spoken by all Buddhas, its karmic benefits are true and not false; By riding the supreme vehicle, all can quickly attain it. The Buddha's language is in accordance with its meaning, without defilement or fault; The Kinnara's (a type of celestial being) Brahma sound, is gentle, beautiful, and pleasing. Universally encompassing all worlds, the languages and sounds of sentient beings; Hearing the Buddha's wonderful voice, all feel joy. Bodhisattvas will soon attain, such a Buddha's language and sound; In Buddha lands equal to space, everything can be expressed. Universally able to hear, the language that corresponds with the meaning of the Dharma; Sentient beings hear and are happy, all afflictions are eliminated. If with supernatural power, one could reach the edge of space; In the oceans of the ten directions, one could also know their quantity. The actions of boundless sentient beings, even their thoughts in a moment are known; Only the Buddha's supreme vehicle, its merits are inexhaustible.
At that time, the World Honored One again told Bodhisattva Mahasattva (Great Bodhisattva) Ocean Intent: 'Ocean Intent! Therefore, you should know! If there are Bodhisattvas who wish to secretly protect such a vast and righteous Dharma, so that the Dharma may abide long in the world; after purifying their own minds, for all other sentient beings and pudgalas (persons), those who are able to universally understand all superior, middling, and inferior faculties, they should uphold such meanings of phrases. These are called the 'door phrases,' 'seal phrases,' and 'vajra phrases.' Having received and upheld them, they should understand the meaning as it is, in accordance with wisdom, and contemplate with the most excellent skillful means. Ocean Intent! What are called 'door phrases'? They are the various means of establishment, expressing the meaning of the differentiation of all dharmas. The 'A' syllable door, expresses the meaning of the non-arising of all dharmas; the 'Pa' syllable door, expresses the meaning of the ultimate truth of all dharmas; the 'Na' syllable door, expresses the meaning of the knowing of name and form of all dharmas; the 'Na' syllable door, expresses the meaning of the taming and pacification of all dharmas; the 'Sa' syllable door, expresses the meaning of transcending all attachments of all dharmas; the 'Da' syllable door, expresses the meaning of abiding in Suchness of all dharmas; the 'Ka' syllable door, expresses the meaning of understanding the karmic retribution of all dharmas; and again, the 'Sa' syllable door, expresses all'
法平等無差別義；摩字門，表示一切法大悲義；誐字門，表示一切法最極甚深難徹源底義；惹字門，表示一切法超越老死義；馱字門，表示一切法法界無分別義；設字門，表示一切法圓滿奢摩他義；佉字門，表示一切法虛空煥明義；叉字門，表示一切法普盡無生義；倪野字門，表示一切法智無著義；他字門，表示一切法善解處非處義；塞迦字門，表示一切法了知諸蘊義；姹字門，表示一切法畢竟無邊際義；身寂靜門，表示一切法無貪染義；心寂靜門，表示一切法調伏瞋、癡義；止息門，表示一切法歸趣無著義；深固門，表示一切法出離三際義；住實性門，表示一切法住法界義；無取門，表示一切法解脫相義；無執著門，表示一切法離諍論義；無雜染門，表示一切法清凈相義；法自性門，表示一切法本來明凈義；妙光明門，表示一切法煥明義；觀想門，表示一切法離散義；無攝藏門，表示一切法不和合義；菩提門，表示一切法平等一味義；涅槃門，表示一切法離諸煩惱義。海意！如是等門句，能受持者，得自心潔白已，於他眾生及補特伽羅上、中、下根，悉能了知。
「複次，海意！何名印句？所謂一切法解脫印所印。法本無二，二清凈故。一切法二邊無邊印所印，斷、常清凈故。一切法盡離貪印所印，盡門盡際
【現代漢語翻譯】 現代漢語譯本：法平等無差別義；摩字門，表示一切法大悲義；誐字門，表示一切法最極甚深難徹源底義；惹字門，表示一切法超越老死義；馱字門，表示一切法法界無分別義；設字門，表示一切法圓滿奢摩他（止，平靜）義；佉字門，表示一切法虛空煥明義；叉字門，表示一切法普盡無生義；倪野字門，表示一切法智無著義；他字門，表示一切法善解處非處義；塞迦字門，表示一切法了知諸蘊（構成存在的五種要素：色、受、想、行、識）義；姹字門，表示一切法畢竟無邊際義；身寂靜門，表示一切法無貪染義；心寂靜門，表示一切法調伏瞋（嗔恨）、癡（愚癡）義；止息門，表示一切法歸趣無著義；深固門，表示一切法出離三際（過去、現在、未來）義；住實性門，表示一切法住法界（宇宙萬物存在的真實狀態）義；無取門，表示一切法解脫相義；無執著門，表示一切法離諍論義；無雜染門，表示一切法清凈相義；法自性門，表示一切法本來明凈義；妙光明門，表示一切法煥明義；觀想門，表示一切法離散義；無攝藏門，表示一切法不和合義；菩提門，表示一切法平等一味義；涅槃門，表示一切法離諸煩惱義。海意（菩薩名）！如是等門句，能受持者，得自心潔白已，於他眾生及補特伽羅（人）上、中、下根，悉能了知。 複次，海意！何名印句？所謂一切法解脫印所印。法本無二，二清凈故。一切法二邊無邊印所印，斷、常清凈故。一切法盡離貪印所印，盡門盡際
【English Translation】 English version: The meaning of Dharma is equal and without difference; the gate of 'ma' signifies the great compassion of all dharmas; the gate of 'ga' signifies the most profound and difficult to fathom source of all dharmas; the gate of 'ra' signifies that all dharmas transcend old age and death; the gate of 'dha' signifies the non-discrimination of the Dharma realm of all dharmas; the gate of 'sha' signifies the perfect shamatha (calm abiding) of all dharmas; the gate of 'kha' signifies the luminous emptiness of all dharmas; the gate of 'cha' signifies the universal extinction and non-arising of all dharmas; the gate of 'nya' signifies the wisdom without attachment of all dharmas; the gate of 'tha' signifies the skillful understanding of what is appropriate and inappropriate of all dharmas; the gate of 'sa-ka' signifies the understanding of the skandhas (the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) of all dharmas; the gate of 'ca' signifies the ultimate boundlessness of all dharmas; the gate of bodily quiescence signifies the non-attachment of all dharmas; the gate of mental quiescence signifies the taming of anger and ignorance of all dharmas; the gate of cessation signifies the attainment of non-attachment of all dharmas; the gate of profound firmness signifies the transcendence of the three times (past, present, and future) of all dharmas; the gate of abiding in true nature signifies the abiding in the Dharma realm (the true state of existence of all things in the universe) of all dharmas; the gate of non-grasping signifies the aspect of liberation of all dharmas; the gate of non-attachment signifies the freedom from disputes of all dharmas; the gate of non-contamination signifies the pure aspect of all dharmas; the gate of the self-nature of Dharma signifies the originally clear and pure nature of all dharmas; the gate of wondrous light signifies the luminous nature of all dharmas; the gate of contemplation signifies the dispersed nature of all dharmas; the gate of non-gathering signifies the non-combination of all dharmas; the gate of Bodhi signifies the equality and oneness of all dharmas; the gate of Nirvana signifies the freedom from all afflictions of all dharmas. O Haiyi (a Bodhisattva)! Those who uphold these gates and phrases will, having purified their own minds, be able to understand the superior, middling, and inferior faculties of other beings and pudgalas (persons). Furthermore, O Haiyi! What is meant by 'seal phrases'? It is that all dharmas are sealed by the seal of liberation. The nature of Dharma is non-dual, because of the purity of duality. All dharmas are sealed by the seal of non-extremes, because of the purity of annihilation and permanence. All dharmas are sealed by the seal of complete detachment from desire, the end of the gate of extinction.
中無盡無邊際故。一切法無高、無下印所印，平等性實際清凈故。一切法如虛空印所印，出過五眼道故。一切法住虛空印所印，法界即虛空界故。一切法無分別印所印，法界涉入故。一切法法界印所印，法無分別相故。一切法真如印所印，前後際如實故。一切法實際印所印，本來清凈故。一切法空印所印，有為同等故。一切法無相印所印，遠離差別諸所緣故。一切法無愿印所印，離諸所求故。一切法無常印所印，自性無性無相故。一切法苦印所印，五蘊善積集相故。一切法無我印所印，自性無我故。一切法寂靜印所印，畢竟無動故。一切法誠諦印所印，普遍攝入勝義諦故。一切法無動印所印，種子無住故。一切法不壞印所印，畢竟決定故。一切法如如印所印，前、后際不斷故。一切法三世平等印所印，於一切處同一味故。一切法無生印所印，自性無所有故。一切法無滅印所印，自性無生故。一切法不相待印所印，離增上慢故。一切法無戲論印所印，一切尋伺無積集故。一切法明瞭無相印所印，無諸色相所表示故。一切法無染印所印，依止斷故。一切法無成辦印所印，對治不可得故。一切法非業報印所印，一切無造作故。一切法無為印所印，悉離生、滅諸分位故。一切法平等性印所印，諸法等虛空悉無差別故。海意！此
等名為印句。是諸印句，乃是過去、未來、現在諸佛世尊菩提之印。如是印句，所有八萬四千法蘊于中出生。如是印句，普攝諸佛及諸菩薩最上智印，速疾證得無生法忍。海意！如是等印句，所有不種善根諸眾生等而不得聞；又此法門善能降伏一切魔業。海意！所有無盡總持寶篋，而能藏攝彼一切法，是法皆從印句中出。又復八萬四千三摩地門，及遍入八萬四千眾生心行，及千波羅蜜門，悉從如是印句中出，而此印句亦復隨入彼彼法門。
佛說海意菩薩所問凈印法門經卷第十二 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第十三
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
「複次，海意！云何是金剛句？謂即自身。是金剛句自性無分別故，海意！此金剛句于諸見中抉擇而轉無明。是金剛句入諸明故，此金剛句于所緣事中遍知而轉五無間際。是金剛句無加行平等故，此金剛句于諸加行遍知而轉貪際。是金剛句離貪際平等故，此金剛句于貪離貪平等而轉瞋際。是金剛句慈際平等故，此金剛句破諸瞋恚、癡際。是金剛句慧光明平等故，此金剛句開顯明慧。一切眾生一眾生，是金剛句遍入眾生平等故，此金剛句而
【現代漢語翻譯】 現代漢語譯本 這些被稱為印句（印記之句）。這些印句是過去、未來、現在諸佛世尊菩提（覺悟）的印記。這樣的印句，所有八萬四千法蘊（佛法的集合）都從中產生。這樣的印句，普遍攝取諸佛和諸菩薩最上智慧的印記，迅速證得無生法忍（對無生無滅真理的領悟）。海意（菩薩名）！像這樣的印句，所有不種善根的眾生都無法聽聞；而且這個法門善於降伏一切魔業。海意！所有無盡的總持寶篋（能記住一切佛法的寶箱），能夠藏攝一切法，這些法都從印句中產生。還有八萬四千三摩地門（禪定之門），以及遍入八萬四千眾生心行的法門，以及千波羅蜜門（到達彼岸的方法），都從這樣的印句中產生，而這些印句也隨之進入各個法門。
再說，海意！什麼是金剛句？就是指自身。金剛句的自性是無分別的，海意！這個金剛句在各種見解中決斷選擇，從而轉變無明（迷惑）。這個金剛句進入各種光明，這個金剛句在所緣的事物中普遍知曉，從而轉變五無間際（五種極重的罪業）。這個金剛句是無加行的平等，這個金剛句在各種加行中普遍知曉，從而轉變貪際（貪慾的邊界）。這個金剛句是離貪際的平等，這個金剛句在貪與離貪的平等中轉變瞋際（嗔恨的邊界）。這個金剛句是慈際的平等，這個金剛句破除各種嗔恚和癡際（愚癡的邊界）。這個金剛句是智慧光明的平等，這個金剛句開顯明慧。一切眾生即一個眾生，這個金剛句普遍進入眾生的平等，這個金剛句
【English Translation】 English version These are called 'seal phrases' (印句, yìn jù). These seal phrases are the seals of Bodhi (菩提, enlightenment) of all Buddhas, World Honored Ones, of the past, future, and present. From such seal phrases, all eighty-four thousand Dharma aggregates (法蘊, fǎ yùn) are born. Such seal phrases universally encompass the seals of the supreme wisdom of all Buddhas and Bodhisattvas, and quickly attain the forbearance of non-origination (無生法忍, wú shēng fǎ rěn). Sea-Intent (海意, Hǎi Yì)! Such seal phrases are not heard by all sentient beings who have not planted good roots; moreover, this Dharma door is adept at subduing all demonic activities. Sea-Intent! All inexhaustible treasure chests of Dharani (總持寶篋, zǒng chí bǎo qiè), which can store and contain all Dharmas, all these Dharmas come from the seal phrases. Furthermore, eighty-four thousand doors of Samadhi (三摩地, sān mó dì), and the doors that pervade the minds and actions of eighty-four thousand sentient beings, and the thousand doors of Paramita (波羅蜜, bō luó mì), all come from such seal phrases, and these seal phrases also enter into those various Dharma doors.
Furthermore, Sea-Intent! What is the Vajra phrase (金剛句, jīn gāng jù)? It refers to oneself. The nature of the Vajra phrase is without discrimination, Sea-Intent! This Vajra phrase, in all views, makes decisions and transforms ignorance (無明, wú míng). This Vajra phrase enters into all lights, this Vajra phrase universally knows in all objects of perception, thus transforming the five uninterrupted karmas (五無間際, wǔ wú jiàn jì). This Vajra phrase is the equality of no effort, this Vajra phrase universally knows in all efforts, thus transforming the boundary of greed (貪際, tān jì). This Vajra phrase is the equality of being free from the boundary of greed, this Vajra phrase transforms the boundary of anger (瞋際, chēn jì) in the equality of greed and freedom from greed. This Vajra phrase is the equality of the boundary of loving-kindness, this Vajra phrase breaks all anger and the boundary of delusion (癡際, chī jì). This Vajra phrase is the equality of the light of wisdom, this Vajra phrase reveals clear wisdom. All sentient beings are one sentient being, this Vajra phrase universally enters the equality of sentient beings, this Vajra phrase
隨覺了眾生自性。一切眾生心一眾生心，是金剛句入無心故，此金剛句而隨了知心之自性本來明澈。一切佛一佛，是金剛句遍入真如平等故，此金剛句而隨覺了平等性智。一切剎土一剎土，是金剛句遍入無盡剎土故，此金剛句隨知虛空平等。一切法一法，是金剛句入一切法性平等故，此金剛句而隨了知無二法門。一切法佛法，是金剛句於一切處智隨入解故，此金剛句而隨覺了金剛喻定。諸魔事業諸佛事業，是金剛句入諸魔業隨警悟故，此金剛句出過一切魔之事業。一切語言如來語言，是金剛句遍入一切音聲隨解了故，此金剛句而隨了知不可說法。一切法無生，是金剛句入無滅故，此金剛句超越生、老、病、死之道。一切法無起，是金剛句入無止息故，此金剛句而能隨轉諸法寂滅。
「海意！此如是等諸金剛句，是不破壞句，是精妙句，是平等句，是聖諦句，是堅固句，是無種種句，是愛樂句，是不斷句，是寂靜遍寂近寂之句，是無作用句，是不和合句，是入無趣之趣句，是無行句，是真性句，是如實句，是不背佛句，是不謗法句，是不破僧句，是如所說句，是三輪清凈句，是勇猛句，是梵行句，是空寂句，是虛空句，是覺支句，是無相句，是無愿句，是法相句，是心意識無住句，是摧伏諸魔外道句，是清凈無垢
【現代漢語翻譯】 現代漢語譯本 隨之覺悟眾生自性。一切眾生的心與一個眾生的心相同，這是因為金剛句深入無心之境，此金剛句隨之了知心的自性本來明澈。一切佛與一佛相同，這是因為金剛句遍入真如（tathatā，事物的真實本性）平等之境，此金剛句隨之覺悟平等性智（samatā-jñāna，認識一切事物平等性的智慧）。一切剎土（kṣetra，佛的國土）與一剎土相同，這是因為金剛句遍入無盡剎土之境，此金剛句隨之了知虛空平等。一切法與一法相同，這是因為金剛句深入一切法性平等之境，此金剛句隨之了知無二法門（advaya-dharma，不二的教法）。一切法與佛法相同，這是因為金剛句在一切處以智慧隨之深入理解，此金剛句隨之覺悟金剛喻定（vajropama-samādhi，如金剛般堅固的禪定）。諸魔的事業與諸佛的事業相同，這是因為金剛句深入諸魔的事業並隨之警覺，此金剛句超越一切魔的事業。一切語言與如來的語言相同，這是因為金剛句遍入一切音聲並隨之理解，此金剛句隨之了知不可說法。一切法無生，這是因為金剛句深入無滅之境，此金剛句超越生、老、病、死之道。一切法無起，這是因為金剛句深入無止息之境，此金剛句能夠隨之轉變諸法寂滅。 『海意（Sāgaramati，菩薩名）！』這些如是等等的金剛句，是不破壞的句，是精妙的句，是平等的句，是聖諦的句，是堅固的句，是無種種的句，是愛樂的句，是不斷的句，是寂靜遍寂近寂的句，是無作用的句，是不和合的句，是進入無趣之趣的句，是無行的句，是真性的句，是如實的句，是不違背佛的句，是不誹謗法的句，是不破壞僧的句，是如所說的句，是三輪清凈的句，是勇猛的句，是梵行的句，是空寂的句，是虛空的句，是覺支的句，是無相的句，是無愿的句，是法相的句，是心意識無住的句，是摧伏諸魔外道的句，是清凈無垢的句。
【English Translation】 English version Following the realization of the self-nature of all beings. The mind of all beings is the same as the mind of one being, because the vajra-phrase (vajra-pada, a profound and indestructible teaching) enters the state of no-mind, and this vajra-phrase then realizes that the self-nature of the mind is originally clear. All Buddhas are the same as one Buddha, because the vajra-phrase pervades the equality of Suchness (tathatā, the true nature of things), and this vajra-phrase then awakens to the wisdom of equality (samatā-jñāna, the wisdom that recognizes the equality of all things). All Buddha-lands (kṣetra, the land of a Buddha) are the same as one Buddha-land, because the vajra-phrase pervades the endless Buddha-lands, and this vajra-phrase then realizes the equality of space. All dharmas (dharma, teachings or phenomena) are the same as one dharma, because the vajra-phrase enters the equality of the nature of all dharmas, and this vajra-phrase then realizes the non-dual dharma gate (advaya-dharma, the non-dual teaching). All dharmas are the same as the Buddha-dharma, because the vajra-phrase enters into understanding with wisdom in all places, and this vajra-phrase then awakens to the vajra-like samadhi (vajropama-samādhi, a diamond-like concentration). The actions of all demons are the same as the actions of all Buddhas, because the vajra-phrase enters the actions of all demons and is awakened by it, and this vajra-phrase transcends all the actions of demons. All languages are the same as the language of the Tathagata (Tathāgata, the Buddha), because the vajra-phrase pervades all sounds and understands them, and this vajra-phrase then realizes that it is impossible to speak of it. All dharmas are unarisen, because the vajra-phrase enters the state of non-cessation, and this vajra-phrase transcends the path of birth, old age, sickness, and death. All dharmas are without arising, because the vajra-phrase enters the state of non-stopping, and this vajra-phrase can then transform all dharmas into quiescence. 『Sāgaramati (a Bodhisattva』s name)!』 These such vajra-phrases are indestructible phrases, subtle phrases, equal phrases, noble truth phrases, firm phrases, phrases without variety, beloved phrases, continuous phrases, phrases of peaceful, universally peaceful, and nearly peaceful, phrases without action, phrases without combination, phrases that enter the path of no-path, phrases without practice, phrases of true nature, phrases of reality, phrases that do not contradict the Buddha, phrases that do not slander the Dharma, phrases that do not break the Sangha, phrases that are as spoken, phrases of the three wheels of purity, courageous phrases, pure conduct phrases, empty and silent phrases, space-like phrases, enlightenment factor phrases, formless phrases, wishless phrases, dharma-characteristic phrases, phrases where mind, consciousness, and awareness do not abide, phrases that subdue all demons and heretics, and phrases that are pure and without defilement.
明澈句，是觀照菩提句，是慧光明句，是無法顯示句，是畢竟不生不滅句，是自境界清凈句，是入佛境界句，是無思惟分別遍計句，是法界無差別句，是入無句之句句。海意！如是等金剛勝妙諸句，若有菩薩隨能領受抉擇其義者，我說是人決定當坐菩提道場，作師子吼。」
當佛世尊說是門句、印句、金剛句時，此會中有八千菩薩獲得入一切法門印陀羅尼，及得遍入一切眾生意樂三摩地。
爾時，十方世界所來集會一切菩薩摩訶薩眾聞是法已，踴躍歡喜，心意快然，各以神力，隨自所來諸佛剎土，彼彼剎中各各所有花鬘涂香，及抹香等而悉集來。於此會中廣雨眾妙花鬘香等，普用持奉供養世尊釋迦牟尼如來及此正法，愿此正法久住世間。是諸菩薩作供養已，同發妙音，讚歎世尊，說伽陀曰：
「無相顯示於色相， 一相離相大聖尊； 諸相平等相無相， 稽首安住真實相。 遍入一切眾生語， 所入音聲智隨入； 一切音聲解脫門， 稽首平等心解脫。 世間差別諸心行， 心如幻故無所覺； 無行、等行、無所行， 我禮虛空心明顯。 有無平等邊無邊， 法法分別離分別； 一切心意本寂然， 我今頂禮心寂靜。 佛知因緣諸運用， 佛能宣說諸因行； 因
【現代漢語翻譯】 現代漢語譯本： 『明澈句』，是觀照菩提（覺悟）的語句，是智慧光明的語句，是無法用言語顯示的語句，是畢竟不生不滅的語句，是自身境界清凈的語句，是進入佛陀境界的語句，是沒有思惟分別遍計的語句，是法界無差別的語句，是進入無語句之語句的語句。海意（菩薩名）！像這樣殊勝微妙的金剛語句，如果有菩薩能夠領會並決斷其意義，我（佛陀）說這個人必定會坐在菩提道場，發出獅子吼（宣說佛法）。』
當佛世尊宣說這些法門語句、印記語句、金剛語句時，此法會中有八千菩薩獲得了進入一切法門的印陀羅尼（總持），並且獲得了普遍進入一切眾生心意的三摩地（禪定）。
那時，從十方世界前來的一切菩薩摩訶薩（大菩薩）們聽到這些佛法后，都踴躍歡喜，心意舒暢，各自運用神通力，從他們各自所來的諸佛剎土，將那些剎土中所有花鬘、涂香以及抹香等都聚集而來。在這法會中，他們廣散各種美妙的花鬘和香等，普遍用來供奉世尊釋迦牟尼如來以及這部正法，希望這部正法能夠長久住世。這些菩薩們做完供養后，一同發出美妙的聲音，讚歎世尊，說了以下偈頌：
『無相卻在色相中顯現，一相即離相的大聖尊；諸相平等，相即無相，我稽首禮拜安住于真實相的您。 遍入一切眾生的語言，所入的音聲智慧也隨之進入；一切音聲都是解脫之門，我稽首禮拜平等心解脫的您。 世間差別的心念行為，心如幻象般無所覺察；無行、等行、無所行，我禮拜虛空般的心境顯明。 有與無平等，邊與無邊平等，法與法分別，又離分別；一切心意本來寂然，我如今頂禮心境寂靜的您。 佛陀知曉因緣的各種運用，佛陀能夠宣說各種因的修行；因
【English Translation】 English version: 'The clear sentence' is a sentence that contemplates Bodhi (enlightenment), a sentence of wisdom and light, a sentence that cannot be shown by words, a sentence that ultimately neither arises nor ceases, a sentence of self-realm purity, a sentence that enters the realm of the Buddha, a sentence without thought, discrimination, or pervasive calculation, a sentence of non-difference in the Dharma realm, a sentence that enters the sentence of no sentence. Ocean Intent (a Bodhisattva)! If there are Bodhisattvas who can understand and discern the meaning of such supreme and wonderful Vajra sentences, I (the Buddha) say that these people will surely sit in the Bodhi field and roar like a lion (proclaim the Dharma).'
When the World Honored One, the Buddha, spoke these sentences of Dharma gates, sentences of seals, and Vajra sentences, eight thousand Bodhisattvas in this assembly attained the Dharani (total retention) of entering all Dharma gates, and also attained the Samadhi (meditative absorption) of universally entering the minds of all sentient beings.
At that time, all the Bodhisattva Mahasattvas (great Bodhisattvas) who came from the ten directions of the world, upon hearing this Dharma, were overjoyed and delighted, and their minds were at ease. Each of them used their supernatural powers to gather all the flower garlands, scented pastes, and powdered incense from their respective Buddha lands. In this assembly, they widely scattered various wonderful flower garlands and incense, and used them to offer to the World Honored One, Shakyamuni Tathagata, and this true Dharma, wishing that this true Dharma would abide in the world for a long time. After making these offerings, these Bodhisattvas together uttered wonderful sounds, praising the World Honored One, and spoke the following verses:
'The formless is shown in form, the Great Sage who is one form and yet beyond form; all forms are equal, form is formless, I bow my head and pay homage to you who abide in the true form. You pervade the languages of all sentient beings, and the wisdom of the sounds you enter also enters; all sounds are the gate of liberation, I bow my head and pay homage to you who are liberated with an equal mind. The different thoughts and actions of the world, the mind is like an illusion, without awareness; no action, equal action, no action, I bow to the mind that is clear like the void. Existence and non-existence are equal, the edge and the edgeless are equal, Dharma and Dharma are distinguished, yet beyond distinction; all thoughts are originally still, I now bow my head to you whose mind is still. The Buddha knows the various uses of causes and conditions, the Buddha can proclaim the practices of various causes; cause
緣解脫本際中， 佛知實際真平等。 今此遍入平等相， 我觀善逝身非身； 不可分別有相身， 故現差別諸妙相。 所有十方佛剎土， 皆同入此佛剎中； 而此佛剎無所增， 彼剎無動亦無減。 諸心平等心無心， 幻心無異無分別； 了知平等菩提心， 世尊常行平等法。 法界混入平等界， 諸法無性而可入； 性常平等染凈中， 我禮世間利益者。 日、月尚可使墜地， 風無形相亦可系； 須彌山可吹如塵， 唯佛世尊無妄說。 真實語言本清凈， 凈心如空心明煥； 世法貪愛不染心， 如蓮不染居三有。 或聞稱讚不生喜， 或聞譏謗不生瞋； 如須彌山不動搖， 我禮世間與樂者。」
爾時，彼諸菩薩摩訶薩眾說是伽陀讚歎佛已，俱白佛言：「世尊！由佛世尊出世間故，即是寶出。佛出世故，即是樂出；即念慧行智出；即佈施、持戒、忍辱、精進、禪定、勝慧出；即慈、悲、喜、捨出；即勝義出；即實諦出；即正法出；即作證法出；即念處、正勤、神足、根、力、覺、道之法出；即奢摩他出；即毗缽舍那出；即六通、三明、八解脫出。以要言之，即斷一切不善法集，一切善法出。」
爾時，會中有一菩薩，名曰慧積，
【現代漢語翻譯】 現代漢語譯本 在緣起解脫的本源中，佛陀了知實相是真正的平等。 如今這遍入一切的平等之相，我觀察善逝（佛陀的稱號）之身並非實有之身； 不可分別其有相之身，所以顯現種種差別微妙之相。 所有十方佛的剎土，都融入到這個佛剎之中； 而這個佛剎沒有增加，其他佛剎也沒有動搖或減少。 諸心平等，心無所執，幻心無異，沒有分別； 了知平等菩提心，世尊（佛陀的稱號）常行平等之法。 法界混入平等界，諸法無自性而可以融入； 自性常在染凈中平等，我禮敬這世間的利益者。 太陽、月亮尚且可以使其墜落大地，無形的風也可以被繫住； 須彌山（佛教中的聖山）可以被吹成塵土，唯有佛陀世尊（佛陀的稱號）不說妄語。 真實語言本來清凈，清凈的心如同虛空般明亮； 世俗的貪愛不染著於心，如同蓮花不染著於三有（欲界、色界、無色界）。 聽到稱讚不生歡喜，聽到譏諷誹謗不生嗔恨； 如同須彌山不動搖，我禮敬這世間給予安樂者。
那時，那些菩薩摩訶薩（大菩薩）們說完這些偈頌讚嘆佛陀后，一同對佛說：『世尊！由於佛世尊（佛陀的稱號）出世的緣故，就是寶藏出現。佛出世的緣故，就是安樂出現；就是念、慧、行、智出現；就是佈施、持戒、忍辱、精進、禪定、勝慧出現；就是慈、悲、喜、捨出現；就是勝義出現；就是實諦出現；就是正法出現；就是作證法出現；就是念處、正勤、神足、根、力、覺、道之法出現；就是奢摩他（止）出現；就是毗缽舍那（觀）出現；就是六通、三明、八解脫出現。總而言之，就是斷除一切不善法，一切善法出現。』
那時，會中有一位菩薩，名叫慧積，
【English Translation】 English version In the origin of liberation through conditions, the Buddha knows that reality is true equality. Now, this all-pervading aspect of equality, I observe that the body of the Sugata (title for the Buddha) is not a real body; It is impossible to distinguish its form, therefore it manifests various subtle and different forms. All the Buddha lands of the ten directions are integrated into this Buddha land; Yet this Buddha land does not increase, and those other lands do not move or decrease. All minds are equal, the mind is without attachment, the illusory mind is not different, without discrimination; Knowing the equal Bodhi mind, the World Honored One (title for the Buddha) always practices the Dharma of equality. The Dharma realm merges into the realm of equality, all dharmas are without self-nature and can be integrated; Self-nature is always equal in purity and defilement, I pay homage to the benefactor of the world. The sun and moon can be made to fall to the earth, the formless wind can also be bound; Mount Sumeru (sacred mountain in Buddhism) can be blown into dust, only the Buddha, the World Honored One (title for the Buddha), does not speak falsely. True speech is originally pure, a pure mind is as bright as the void; Worldly greed and love do not defile the mind, like a lotus that is not defiled while dwelling in the three realms (desire realm, form realm, formless realm). Hearing praise does not give rise to joy, hearing ridicule and slander does not give rise to anger; Like Mount Sumeru that does not shake, I pay homage to the one who gives happiness to the world.
At that time, those Bodhisattva Mahasattvas (great Bodhisattvas), after reciting these verses in praise of the Buddha, all said to the Buddha: 'World Honored One! Because the Buddha, the World Honored One (title for the Buddha), appears in the world, it is the appearance of treasure. Because the Buddha appears in the world, it is the appearance of happiness; it is the appearance of mindfulness, wisdom, practice, and knowledge; it is the appearance of giving, morality, patience, diligence, meditation, and superior wisdom; it is the appearance of loving-kindness, compassion, joy, and equanimity; it is the appearance of the ultimate meaning; it is the appearance of the true reality; it is the appearance of the true Dharma; it is the appearance of the Dharma of realization; it is the appearance of the Dharma of the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path; it is the appearance of Samatha (calm abiding); it is the appearance of Vipassana (insight); it is the appearance of the six supernormal powers, the three kinds of knowledge, and the eight liberations. In short, it is the cessation of all unwholesome dharmas, and the appearance of all wholesome dharmas.'
At that time, there was a Bodhisattva in the assembly named Huiji,
前白佛言：「世尊！如我解佛所說義者，以有身見生故，佛出世；以無明有愛生故，佛出世；貪、瞋、癡生故，佛出世；四顛倒生，五蓋、六入、七識處、八邪法、九惱處，十不善業生故，佛出世。何以故？為斷一切眾生諸不善業故，佛出世。然佛世尊，亦無對治及增勝力，以無所對治故，佛出世。世尊！若諸菩薩欲知諸佛出世因者，應如是知、如是修學。」
佛言：「善男子！如是，如是！如汝所說，如佛出世應如是知、如是修學。以佛出世如是因故，諸法出世亦如是知。」
爾時，海意菩薩摩訶薩白佛言：「世尊！彼初發心菩薩聞如是說佛出世因，彼不解了故，謂佛出世者，云何如是？」
佛言：「海意！佛出世因而諸菩薩隨其所應心得清凈。所以者何？海意當知！菩薩有四種。何等為四？一者、初發心菩薩；二者、修行位菩薩；三者、不退轉菩薩；四者、一生補處菩薩。海意！於此四種菩薩之中，若初發心菩薩，觀佛如來色相莊嚴，心得清凈；若修行位菩薩，觀佛如來成辦一切勝妙功德，心得清凈；若不退轉菩薩，觀佛法身，心得清凈；若一生補處菩薩者，彼不觀佛色相莊嚴，亦不觀佛種姓族氏，亦不觀佛成辦功德，是中而悉無法可觀。何以故？慧觀照故；慧眼力故；慧所攝故；慧無行故；
【現代漢語翻譯】 現代漢語譯本： 前白佛言：『世尊！如我理解佛所說之義，是因為有身見（認為身體是真實存在的錯誤觀念）產生，所以佛才出世；因為無明（對真理的無知）和愛（執著）產生，所以佛才出世；因為貪、瞋、癡（佛教中的三種根本煩惱）產生，所以佛才出世；因為四顛倒（對無常、苦、無我、不凈的錯誤認知）產生，五蓋（貪慾、瞋恚、昏沉睡眠、掉舉惡作、疑） 、六入（眼、耳、鼻、舌、身、意六種感覺器官）、七識處（眼識、耳識、鼻識、舌識、身識、意識、末那識）、八邪法（邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定）、九惱處（對親人、朋友、敵人等的九種煩惱）、十不善業（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、瞋恚、邪見）產生，所以佛才出世。為什麼呢？爲了斷除一切眾生的各種不善業，所以佛才出世。然而佛世尊，也沒有什麼對治和增勝的力量，因為沒有什麼需要對治的，所以佛才出世。世尊！如果各位菩薩想要了解諸佛出世的原因，應當這樣理解、這樣修學。』 佛言：『善男子！是這樣的，是這樣的！正如你所說，佛出世應當這樣理解、這樣修學。因為佛出世是這樣的原因，所以諸法出世也應當這樣理解。』 這時，海意菩薩摩訶薩對佛說：『世尊！那些初發心的菩薩聽到這樣說佛出世的原因，因為不理解，所以會認為佛出世，怎麼會是這樣呢？』 佛言：『海意！佛出世的原因，能使各位菩薩隨著他們相應的根器，內心得到清凈。為什麼呢？海意你應當知道！菩薩有四種。是哪四種呢？第一種是初發心菩薩；第二種是修行位的菩薩；第三種是不退轉菩薩；第四種是一生補處菩薩。海意！在這四種菩薩之中，如果是初發心的菩薩，觀察佛如來的色相莊嚴，內心得到清凈；如果是修行位的菩薩，觀察佛如來成就一切殊勝的功德，內心得到清凈；如果是不退轉菩薩，觀察佛的法身，內心得到清凈；如果是一生補處菩薩，他們不觀察佛的色相莊嚴，也不觀察佛的種姓族氏，也不觀察佛成就的功德，在這些之中，他們沒有任何可以觀察的。為什麼呢？因為有智慧的觀照；因為有智慧的眼力；因為被智慧所攝持；因為智慧沒有行為。』
【English Translation】 English version: Then, the former Bodhisattva said to the Buddha: 'World Honored One! As I understand the meaning of what the Buddha has said, it is because of the arising of the view of a self (the mistaken belief that the body is real) that the Buddha appears in the world; it is because of the arising of ignorance (lack of knowledge of the truth) and attachment (clinging) that the Buddha appears in the world; it is because of the arising of greed, hatred, and delusion (the three fundamental afflictions in Buddhism) that the Buddha appears in the world; it is because of the arising of the four inversions (mistaken perceptions of impermanence, suffering, no-self, and impurity), the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt), the six sense bases (eye, ear, nose, tongue, body, and mind), the seven consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, and manas consciousness), the eight wrong paths (wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration), the nine abodes of affliction (nine types of afflictions related to relatives, friends, enemies, etc.), and the ten unwholesome actions (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong view) that the Buddha appears in the world. Why is that? It is to cut off all the unwholesome actions of all sentient beings that the Buddha appears in the world. However, the World Honored Buddha does not have any power of counteracting or increasing, because there is nothing to counteract, that is why the Buddha appears in the world. World Honored One! If the Bodhisattvas want to know the reasons for the Buddhas' appearance in the world, they should understand and practice in this way.' The Buddha said: 'Good man! It is so, it is so! As you have said, the appearance of the Buddha in the world should be understood and practiced in this way. Because the Buddha's appearance in the world is for such reasons, the appearance of all dharmas should also be understood in this way.' At that time, the Bodhisattva Mahasattva, Ocean of Intent, said to the Buddha: 'World Honored One! Those Bodhisattvas who have just generated the aspiration for enlightenment, upon hearing the reasons for the Buddha's appearance in the world, because they do not understand, they will think, how can the Buddha's appearance in the world be like this?' The Buddha said: 'Ocean of Intent! The reasons for the Buddha's appearance in the world enable the Bodhisattvas to purify their minds according to their respective capacities. Why is that? Ocean of Intent, you should know! There are four types of Bodhisattvas. What are the four? The first is the Bodhisattva who has just generated the aspiration for enlightenment; the second is the Bodhisattva in the stage of practice; the third is the Bodhisattva who is irreversible; and the fourth is the Bodhisattva who is one life away from Buddhahood. Ocean of Intent! Among these four types of Bodhisattvas, if it is a Bodhisattva who has just generated the aspiration for enlightenment, they purify their minds by observing the majestic appearance of the Tathagata; if it is a Bodhisattva in the stage of practice, they purify their minds by observing the Tathagata's accomplishment of all supreme merits; if it is an irreversible Bodhisattva, they purify their minds by observing the Dharma body of the Buddha; if it is a Bodhisattva who is one life away from Buddhahood, they do not observe the majestic appearance of the Buddha, nor do they observe the Buddha's lineage, nor do they observe the merits accomplished by the Buddha, and among these, there is nothing for them to observe. Why is that? Because of the illumination of wisdom; because of the power of the eye of wisdom; because they are embraced by wisdom; because wisdom has no action.'
離諸戲論。彼不如是觀亦非無觀。何以故？有見、無見斯為二種，此位菩薩于見、非見離彼二邊，如是觀佛。以如是觀佛故，觀身亦然。觀身清凈已，即觀佛清凈。觀佛清凈已，應知一切法亦如是清凈。如是觀中若清凈者，是為智觀。此即名為真實觀佛。
「海意！由如是故，我昔得見然燈如來，我時見已獲得無生法忍，及無所得相應忍。即時涌身虛空，高七多羅樹，處虛空中，得一切智智無差別力，永斷諸見，越諸思惟分別遍計，于諸境界意無所住。爾時，復得六萬三摩地門，是故然燈如來為我授記：『汝于來世當得作佛，號釋迦牟尼如來、應供、正等正覺。』我當彼佛說記之時，我于耳根無所對礙，亦非余識有所了知。我于和合有所得見中而無所住，我于爾時無佛及佛想，無我及我想，亦無授記及授記想。海意！是故菩薩三輪清凈，授成佛記。三輪清凈者，謂無佛及佛想，無我及我想，亦無授記及授記想。海意！復有三輪清凈。何等為三？謂無我執，無眾生執，無法執。復有三輪清凈：謂無名執，無色相執，無所緣執。復有三輪清凈：謂過去已盡智，未來未至智，現在住法界智。復有三輪清凈：謂身如影像智，語如響智，心如幻智。復有三輪清凈：謂五蘊與法蘊平等，十八界與法界平等，十二處觀如空聚。
【現代漢語翻譯】 現代漢語譯本 遠離一切戲論。他們不這樣觀察，也不是沒有觀察。為什麼呢？有見和無見是兩種觀點，處於這個階段的菩薩對於見和非見，都遠離這兩種極端，這樣觀察佛。因為這樣觀察佛，觀察自身也是如此。觀察自身清凈之後，就觀察佛的清凈。觀察佛清凈之後，應當知道一切法也都是這樣清凈的。在這樣的觀察中，如果能達到清凈，這就是智慧的觀察。這就被稱為真實地觀察佛。 『海意（菩薩名）！因為這樣，我過去才能見到然燈如來（過去佛名），我當時見到他后，獲得了無生法忍（對法無生滅的領悟），以及與無所得相應的忍。當時我身體騰空，高七多羅樹（一種高大的樹）的高度，處於虛空中，獲得了無差別的一切智智力，永遠斷除了各種見解，超越了各種思惟分別，對於一切境界，心無所住。那時，我又獲得了六萬種三摩地門（禪定法門），所以然燈如來為我授記：『你將來會成佛，號為釋迦牟尼如來（佛名）、應供（值得供養）、正等正覺（完全覺悟）。』當那位佛給我授記的時候，我的耳根沒有受到任何阻礙，也不是其他意識有所了知。我在和合的現象中有所見，但心中沒有執著，我當時沒有佛和佛的念頭，沒有我和我的念頭，也沒有授記和授記的念頭。海意！因此，菩薩三輪清凈，才能被授記成佛。三輪清凈是指沒有佛和佛的念頭，沒有我和我的念頭，也沒有授記和授記的念頭。海意！還有三種三輪清凈。是哪三種呢？是沒有我執，沒有眾生執，沒有法執。還有三種三輪清凈：是沒有名執，沒有色相執，沒有所緣執。還有三種三輪清凈：是過去已盡的智慧，未來未到的智慧，現在安住於法界的智慧。還有三種三輪清凈：是身體如影像的智慧，語言如迴響的智慧，心如幻化的智慧。還有三種三輪清凈：是五蘊（色、受、想、行、識）與法蘊平等，十八界（六根、六塵、六識）與法界平等，十二處（六根、六塵）的觀察如同空聚。'
【English Translation】 English version They are apart from all discursive fabrications. They do not observe in this way, nor do they not observe. Why is that? Having views and not having views are two kinds of perspectives. A Bodhisattva at this stage is apart from both extremes of having views and not having views, and observes the Buddha in this way. Because they observe the Buddha in this way, they also observe the self in the same way. Having observed the purity of the self, they then observe the purity of the Buddha. Having observed the purity of the Buddha, they should know that all dharmas are also pure in this way. If there is purity in such observation, this is observation with wisdom. This is called truly observing the Buddha. 'Ocean Intent (a Bodhisattva's name)! Because of this, I was able to see Dipamkara Tathagata (a past Buddha's name) in the past. When I saw him, I obtained the forbearance of non-origination of dharmas (understanding that dharmas neither arise nor cease), and the forbearance corresponding to non-attainment. At that time, my body rose into the sky, seven Tala trees (a tall tree) high, and I was in the sky, obtaining the power of the undifferentiated all-knowing wisdom, forever cutting off all views, transcending all thoughts and discriminations, and my mind did not dwell on any realm. At that time, I also obtained sixty thousand Samadhi gates (meditation methods), so Dipamkara Tathagata gave me a prophecy: 『In the future, you will become a Buddha, named Shakyamuni Tathagata (a Buddha's name), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened).』 When that Buddha gave me the prophecy, my ear faculty was not obstructed, nor did any other consciousness know anything. I saw something in the phenomena of combination, but my mind did not cling to it. At that time, I had no thought of the Buddha or the idea of the Buddha, no thought of myself or the idea of myself, and no thought of the prophecy or the idea of the prophecy. Ocean Intent! Therefore, a Bodhisattva's three wheels are pure, and they are prophesied to become a Buddha. The purity of the three wheels means having no thought of the Buddha or the idea of the Buddha, no thought of myself or the idea of myself, and no thought of the prophecy or the idea of the prophecy. Ocean Intent! There are also three kinds of purity of the three wheels. What are the three? They are no attachment to self, no attachment to sentient beings, and no attachment to dharmas. There are also three kinds of purity of the three wheels: no attachment to names, no attachment to forms, and no attachment to objects of perception. There are also three kinds of purity of the three wheels: the wisdom of the past being exhausted, the wisdom of the future not yet arrived, and the wisdom of the present abiding in the Dharma realm. There are also three kinds of purity of the three wheels: the wisdom of the body being like an image, the wisdom of speech being like an echo, and the wisdom of the mind being like an illusion. There are also three kinds of purity of the three wheels: the five aggregates (form, feeling, perception, mental formations, consciousness) are equal to the Dharma aggregate, the eighteen realms (six sense organs, six sense objects, six consciousnesses) are equal to the Dharma realm, and the observation of the twelve bases (six sense organs, six sense objects) is like an empty gathering.'
復有三輪清凈：謂解了于空，信順無相、無愿、無求。海意！若此三輪清凈即一切法清凈，是故諸菩薩若三輪清凈者應修善巧之智。」
爾時，海意菩薩復白佛言：「希有，世尊！彼不退轉菩薩而能具足甚深法智。世尊！若諸菩薩能具如是法智之者，彼即善能成熟功德。」
佛告海意菩薩言：「海意！當知此位菩薩以本願力故善作勝業，而彼菩薩設在散位之中，以本願力，而亦不壞成熟功德。海意！世有一等無智之人，不能解我所說，今以喻言，當令聞者由譬喻得解。海意！譬如世間有甘蔗田，或復稻田，或復豆田，農作之人，于彼諸田作治事已，開其水道，隨彼畎澮，流注周遍，水悉盈滿。是農作人善安布已，憩於他所，彼諸田中，隨處所經水自然入，不假田人更施功力，所植諸田各得成熟。菩薩亦復如是，或時雖居散位，有善方便，於一切眾生相續善根之中而能成熟，隨其所說一切佛法中，諸有善根悉能圓滿。而彼菩薩心意清凈，善護戒蘊，或在定位之中，以本願力故，而能成熟一切善根，令諸眾生於佛法中，相續滋長一切善法。海意！以是緣故，當知諸菩薩隨其所應不假施力，而自圓滿一切善根，復善迴向於一切智。是故諸菩薩若定、若散，以本願力，于諸善根中身心調暢，念不散亂，不墮下乘趣
【現代漢語翻譯】 現代漢語譯本： 還有三種清凈的修行方式：即理解空性，信奉並順應無相、無愿、無求的境界。海意菩薩！如果這三種清凈的修行能夠做到，那麼一切法也就清凈了。因此，菩薩如果能夠做到三輪清凈，就應該修習善巧的智慧。 這時，海意菩薩又對佛說：『世尊，真是稀有啊！那些不退轉的菩薩竟然能夠具備如此甚深的法智。世尊，如果菩薩能夠具備這樣的法智，他們就能很好地成就功德。』 佛告訴海意菩薩說：『海意，你要知道，處於這個階段的菩薩因為本願力的緣故，能夠很好地成就殊勝的功業。即使這些菩薩處於散亂的狀態，也因為本願力的緣故，不會破壞他們成就的功德。海意，世上有一些沒有智慧的人，不能理解我所說的道理。現在我用比喻來說明，讓聽的人通過比喻來理解。海意，譬如世間有甘蔗田、稻田或豆田，農夫在這些田地裡耕作完畢后，開通水渠，讓水流遍田間的溝渠，使水充滿田地。農夫安排好后，就到別處休息。田里的水會自然地滲入各處，不需要農夫再費力氣，所種植的作物都能成熟。菩薩也是這樣，有時雖然處於散亂的狀態，但因為有善巧方便，能夠在一切眾生的相續善根中使其成熟，並且在他們所說的一切佛法中，使所有的善根都能夠圓滿。這些菩薩心意清凈，善於守護戒律，或者在禪定之中，因為本願力的緣故，能夠使一切善根成熟，讓眾生在佛法中，相續增長一切善法。海意，因為這個緣故，你要知道，菩薩們隨其所應，不需要施加額外的力量，就能自然圓滿一切善根，並且善於將這些功德迴向於一切智。因此，菩薩們無論處於禪定還是散亂的狀態，都因為本願力的緣故，在各種善根中身心調暢，念頭不散亂，不會墮入小乘的境界。』
【English Translation】 English version: Furthermore, there are three wheels of purity: namely, understanding emptiness, believing in and complying with the absence of characteristics, wishes, and seeking. O Ocean of Intent! If these three wheels of purity are achieved, then all dharmas are pure. Therefore, if Bodhisattvas achieve the three wheels of purity, they should cultivate skillful wisdom. At that time, the Bodhisattva Ocean of Intent again said to the Buddha: 'Rare indeed, World Honored One! Those non-regressing Bodhisattvas are able to possess such profound Dharma wisdom. World Honored One! If Bodhisattvas can possess such Dharma wisdom, they will be able to well accomplish merits.' The Buddha said to the Bodhisattva Ocean of Intent: 'O Ocean of Intent! You should know that Bodhisattvas at this stage, due to the power of their original vows, are able to well accomplish superior deeds. Even if these Bodhisattvas are in a scattered state, they will not destroy the merits they have accomplished due to the power of their original vows. O Ocean of Intent! There are some ignorant people in the world who cannot understand what I have said. Now, I will use a metaphor to explain, so that those who hear it can understand through the metaphor. O Ocean of Intent! For example, in the world, there are sugarcane fields, rice fields, or bean fields. After the farmers have finished working in these fields, they open the water channels, allowing the water to flow throughout the ditches and fill the fields. After the farmers have arranged everything well, they go to rest elsewhere. The water in the fields will naturally seep into all places, without the farmers needing to exert any more effort, and the crops that have been planted will all mature. Bodhisattvas are also like this. Sometimes, although they are in a scattered state, because they have skillful means, they can mature the continuous roots of goodness in all sentient beings. And in all the Buddha-dharma they speak, they can perfect all the roots of goodness. These Bodhisattvas have pure minds, are good at guarding the precepts, or are in a state of samadhi. Because of the power of their original vows, they can mature all roots of goodness, allowing sentient beings to continuously grow all good dharmas in the Buddha-dharma. O Ocean of Intent! For this reason, you should know that Bodhisattvas, as they should, do not need to exert extra effort, and can naturally perfect all roots of goodness, and are good at dedicating these merits to all-knowing wisdom. Therefore, whether Bodhisattvas are in samadhi or in a scattered state, because of the power of their original vows, their bodies and minds are harmonious in all roots of goodness, their thoughts are not scattered, and they will not fall into the path of the Hinayana.'
向大乘。
「海意！譬如城中有一大樹，或有人來斷彼樹根，斷已即去。當斷樹時，樹漸低下，畢竟須隨斫處墮地。菩薩亦復如是，于長夜中修習善法，趣向一切智，漸入一切智，畢竟成熟一切善根。既成熟已，悉用迴向於一切智；迴向一切眾生共其功德；迴向愿令三寶聖種不斷不絕；迴向圓滿身相莊嚴具諸相好；迴向圓滿語業莊嚴，廣為眾生說無誑法；迴向圓滿心業莊嚴，常念諸佛定愿成就。而是菩薩不假功用，無所發悟，悉能成熟一切善根；普用迴向於一切智，不墮余乘。若定若散，于菩提分法修習圓滿，皆由本願方便善巧迴向之力。
「海意！又如苾芻欲入滅定，先當要期聞犍稚聲然後出定。彼入定已，而犍稚聲亦不入于定中，而是苾芻后假犍稚之聲乃從定起。菩薩亦復如是，為欲解脫一切眾生，起大悲誓願：『我當救度一切眾生普令解脫，悉當成辦菩提事業，于諸眾生廣行慈心。于生死流中運心意識普為濟度，雖入定中以本度脫眾生大悲願故，終不墮于聲聞緣覺之地。』后從定起開發正慧，還復積集菩提分法，廣為眾產生熟化度。海意！汝且觀是諸菩薩者所作事業而悉最勝，雖入寂靜三摩地中，而能出過聲聞、緣覺解脫境界。◎
佛說海意菩薩所問凈印法門經卷第十三 大正藏第 13
【現代漢語翻譯】 現代漢語譯本 向大乘。
『海意（菩薩名）！譬如城中有一棵大樹，如果有人來砍斷這棵樹的根，砍斷後就離開了。當砍樹的時候，樹會逐漸傾斜，最終必然會隨著被砍的地方倒在地上。菩薩也是這樣，在漫長的夜晚中修習善法，趨向一切智（佛的智慧），逐漸進入一切智，最終成熟一切善根。既然已經成熟，就全部用來回向於一切智；迴向給一切眾生，與他們共享功德；迴向願望三寶（佛、法、僧）的聖種不斷絕；迴向圓滿身相莊嚴，具足各種相好；迴向圓滿語業莊嚴，廣泛地為眾生宣說真實不虛的佛法；迴向圓滿心業莊嚴，常常憶念諸佛的定愿，使其成就。這樣的菩薩不需要刻意用力，無需特別的領悟，就能成熟一切善根；普遍地用來回向於一切智，不會墮入其他乘（聲聞乘、緣覺乘）。無論是禪定還是散亂，在菩提分法（通往覺悟的修行方法）的修習中圓滿，都是由於本願方便善巧迴向的力量。
『海意！又如比丘想要進入滅盡定（一種甚深的禪定），事先約定聽到犍稚（一種敲擊的法器）的聲音后才出定。他入定后，犍稚的聲音也不會進入定中，而這位比丘之後憑藉犍稚的聲音才從定中出來。菩薩也是這樣，爲了解脫一切眾生，發起大悲誓願：『我應當救度一切眾生，普遍讓他們解脫，全部成就菩提事業，對一切眾生廣行慈心。在生死流轉中運用心意識普遍地進行救度，即使進入禪定，也因為本願度脫眾生的大悲願力，最終不會墮入聲聞（聽聞佛法而得解脫者）、緣覺（獨自悟道者）的境界。』之後從定中出來，開發正慧，再次積集菩提分法，廣泛地為眾產生熟教化。海意！你且看這些菩薩所做的事業都是最殊勝的，即使進入寂靜的三摩地（禪定），也能超越聲聞、緣覺的解脫境界。』
佛說海意菩薩所問凈印法門經卷第十三 大正藏第 13
【English Translation】 English version Towards the Mahayana.
'Haiyi (name of a Bodhisattva)! It is like a large tree in a city. If someone comes and cuts its roots, and then leaves. As the tree is being cut, it gradually leans down, and eventually it must fall to the ground at the place where it was cut. Bodhisattvas are also like this. Throughout the long night, they cultivate good dharmas, move towards all-knowing wisdom (Buddha's wisdom), gradually enter all-knowing wisdom, and ultimately mature all good roots. Once they are mature, they dedicate them all to all-knowing wisdom; they dedicate them to all sentient beings, sharing the merits with them; they dedicate them to the wish that the holy lineage of the Three Jewels (Buddha, Dharma, Sangha) will not be broken or cease; they dedicate them to the perfection of the majestic appearance of the body, possessing all the auspicious marks; they dedicate them to the perfection of the majestic speech, widely proclaiming the true and non-deceptive Dharma to sentient beings; they dedicate them to the perfection of the majestic mind, constantly remembering the vows of the Buddhas, so that they may be fulfilled. Such Bodhisattvas do not need to exert effort, nor do they need special enlightenment, to mature all good roots; they universally dedicate them to all-knowing wisdom, and they will not fall into other vehicles (Shravakayana, Pratyekabuddhayana). Whether in meditation or in distraction, their practice of the Bodhi-part dharmas (methods of practice leading to enlightenment) is perfected, all due to the power of their original vows, skillful means, and dedication.
'Haiyi! It is also like a Bhikshu who wishes to enter the cessation meditation (a very deep state of meditation), who first makes an agreement to come out of meditation upon hearing the sound of the ghantha (a type of percussion instrument). After he enters meditation, the sound of the ghantha does not enter the meditation, and it is only by the sound of the ghantha that the Bhikshu later emerges from meditation. Bodhisattvas are also like this. In order to liberate all sentient beings, they make a great vow of compassion: 『I shall save all sentient beings, universally liberate them, accomplish all Bodhi activities, and practice loving-kindness towards all sentient beings. In the cycle of birth and death, I will use my mind and consciousness to universally save them. Even when entering meditation, because of my original vow of great compassion to liberate sentient beings, I will ultimately not fall into the realm of Shravakas (those who attain liberation by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own).』 Afterwards, they emerge from meditation, develop right wisdom, and again accumulate the Bodhi-part dharmas, widely maturing and teaching sentient beings. Haiyi! You should observe that the activities of these Bodhisattvas are all the most excellent. Even when they enter the peaceful Samadhi (meditation), they can transcend the liberation realms of Shravakas and Pratyekabuddhas.』
The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Haiyi, Chapter Thirteen, Spoken by the Buddha Taisho Tripitaka No. 13
冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第十四
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
「◎複次，海意！我今復以喻明斯義。譬如世間，或有二人：一被金剛堅固甲冑，入于大火熾焰聚中；一被枯草而為甲冑，入于大火熾焰聚中。海意！于汝意云何？彼二人中，何人為火所焚？何人不為火焚？」
海意白佛言：「世尊！若被金剛甲冑之者，雖入大火熾焰聚中，以其堅固甲冑能善作護，是人不為火焚。世尊！若被枯草為甲冑者，入大火中，是人決定為其所焚。何以故？為彼枯草于熾焰中力無能護。」
佛言：「海意！彼身所被金剛甲冑入大火中不為焚者，即是菩薩，常以大慈大悲而為甲冑，內心堅固金剛力護解脫眾生，所緣誓願曾不棄捨，雖常觀察一切法空、無相、無愿、無作、無生、無起，入于空寂三摩地中，而常超越聲聞、緣覺正位，不求得果。于彼定中，雖受勝味而不嗜著，還從定起；從定起已，嚴凈佛土，成熟眾生，圓滿佛智。海意！彼以枯草而為甲冑入大火中為所焚者，即是聲聞乘人，于諸行中而生怖畏，復觀三有熾然不息，棄捨眾生遠離大悲，于寂靜三摩地中，生味著已，無所容受。若復不得第
【現代漢語翻譯】 現代漢語譯本 佛說海意菩薩所問凈印法門經卷第十四 譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉詔譯 「◎複次，海意（菩薩名）！我今再用比喻來說明這個道理。譬如世間，有兩個人：一個穿著金剛般堅固的鎧甲，進入熊熊燃燒的大火中；一個穿著枯草做的鎧甲，進入熊熊燃燒的大火中。海意（菩薩名）！你認為怎麼樣？這兩個人中，哪一個會被火燒燬？哪一個不會被火燒燬？」 海意（菩薩名）對佛說：「世尊！如果穿戴金剛鎧甲的人，即使進入熊熊燃燒的大火中，因為他堅固的鎧甲能夠很好地保護他，這個人不會被火燒燬。世尊！如果穿戴枯草做鎧甲的人，進入大火中，這個人肯定會被火燒燬。為什麼呢？因為那枯草在熊熊烈火中沒有保護能力。」 佛說：「海意（菩薩名）！那個身上穿著金剛鎧甲進入大火中不會被燒燬的人，就是菩薩，他們常常以大慈大悲作為鎧甲，內心堅固，用金剛之力來保護解脫眾生，所發誓愿從不放棄，雖然常常觀察一切法空、無相、無愿、無作、無生、無起，進入空寂的三摩地（禪定）中，卻常常超越聲聞、緣覺的果位，不求證得果位。在那個禪定中，雖然享受殊勝的禪味卻不貪著，然後從禪定中出來；從禪定出來后，莊嚴清凈佛土，成熟眾生，圓滿佛的智慧。海意（菩薩名）！那個用枯草做鎧甲進入大火中被燒燬的人，就是聲聞乘人，他們在各種修行中產生畏懼，又看到三有（欲界、色界、無色界）的火焰熾盛不息，就捨棄眾生，遠離大悲心，在寂靜的三摩地（禪定）中，產生貪著，不能容納其他。如果不能得到第
【English Translation】 English version The Sutra of the Pure Seal Dharma Door Asked by Bodhisattva Ocean Intent, Spoken by the Buddha, Volume 14 Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Guang Fan Da Shi, the Purple-Robed Monk, Chen Wei Jing, etc., under Imperial Decree 「Furthermore, Ocean Intent (Bodhisattva's name)! I will now use another analogy to clarify this meaning. For example, in the world, there are two people: one is wearing armor as strong as diamond, entering a great fire of blazing flames; the other is wearing armor made of dry grass, entering a great fire of blazing flames. Ocean Intent (Bodhisattva's name)! What do you think? Among these two people, which one will be burned by the fire? Which one will not be burned by the fire?」 Ocean Intent (Bodhisattva's name) said to the Buddha: 「World Honored One! If the one wearing diamond armor enters the great fire of blazing flames, because his strong armor can protect him well, this person will not be burned by the fire. World Honored One! If the one wearing armor made of dry grass enters the great fire, this person will definitely be burned by it. Why? Because that dry grass has no protective power in the blazing flames.」 The Buddha said: 「Ocean Intent (Bodhisattva's name)! The one who wears diamond armor and enters the great fire without being burned is a Bodhisattva. They always use great compassion and great mercy as their armor. Their inner minds are firm, and they use the power of diamond to protect and liberate sentient beings. They never abandon their vows. Although they constantly observe that all dharmas are empty, without characteristics, without wishes, without actions, without birth, and without arising, and enter the empty and silent Samadhi (meditative concentration), they always transcend the positions of Sravakas and Pratyekabuddhas, not seeking to attain the fruit. In that Samadhi, although they enjoy the superior taste of meditation, they do not become attached to it, and then they arise from Samadhi. After arising from Samadhi, they adorn and purify the Buddha lands, mature sentient beings, and perfect the wisdom of the Buddha. Ocean Intent (Bodhisattva's name)! The one who wears armor made of dry grass and enters the great fire and is burned is a Sravaka, who becomes fearful in various practices, and also sees that the flames of the three realms (desire realm, form realm, formless realm) are blazing without ceasing. They abandon sentient beings, distance themselves from great compassion, and in the silent Samadhi (meditative concentration), they develop attachment and cannot accommodate others. If they cannot attain the first
八果證，能起是定者，無有是處。何以故？聲聞乘人于其福行、罪行、不動行中不能修習；諸菩薩者，能于無量福智行中修習成熟，不于中間取證實際，畢竟圓滿一切佛法。海意！是故菩薩于空、無相、無愿、無作法中，常生大火熾焰之想，雖於此法審伺察已，而復於是法中起智善行，終不取證實際，是故諸菩薩不成熟善根不應修習。
「海意！菩薩成熟善根者，謂于甚深佛法之中如理修行，不于中間取證實際，此即名為成熟善根。何故如是？以彼菩薩俱為成熟大乘之法，漸向、漸入、漸復增勝，非余乘法而成熟之。海意！如陶家輪，日光未照，未成熟時，但是壞模，無有諸器用之名；后成熟已乃可得彼器用之名。菩薩亦復如是，雖復廣多修諸善根，若不迴向於一切智，即不能得波羅蜜多之名；若復回向一切智者，乃得波羅蜜多之名。海意！又如妙好真金，未經工作，即不能得莊嚴具名，但名真金；若經工作得成熟已，乃可得諸莊嚴具名。菩薩亦復如是，所修善根，若不迴向於一切智，即不能得波羅蜜多之名；若復回向一切智者，乃得波羅蜜多之名。海意！以是緣故，而諸菩薩常當運發廣大之心成熟諸善，隨所成熟諸善根已，即當迴向於一切智。以其迴向一切智故，菩薩當於甚深法中如理修行，不于中間取證實
【現代漢語翻譯】 現代漢語譯本：
「海意（菩薩名）！如果有人證得八果（指聲聞乘的須陀洹、斯陀含、阿那含、阿羅漢四果，每果又分證果和向果，共八種），還能發起這種禪定，這是不可能的。為什麼呢？因為聲聞乘的人在福行、罪行、不動行中不能修習；而菩薩們，能在無量的福智行中修習成熟，不在中間證得實際，最終圓滿一切佛法。海意！因此，菩薩在空、無相、無愿、無作的法中，常常生起大火熾焰般的精進之想，雖然對這些法已經審慎觀察，但仍然在這些法中發起智慧善行，最終不證得實際，所以菩薩不成熟善根是不應該修習的。
「海意！菩薩成熟善根，是指在甚深的佛法中如理修行，不在中間證得實際，這就叫做成熟善根。為什麼會這樣呢？因為這些菩薩是爲了成熟大乘之法，逐漸趨向、逐漸進入、逐漸更加殊勝，而不是用其他乘的法來成熟。海意！就像陶工的輪子，在陽光沒有照耀、沒有成熟的時候，只是壞的模具，沒有器皿的名稱；後來成熟了，才能得到器皿的名稱。菩薩也是這樣，雖然廣泛地修習各種善根，如果不迴向於一切智（佛的智慧），就不能得到波羅蜜多（到達彼岸）的名稱；如果迴向於一切智，才能得到波羅蜜多的名稱。海意！又像美好的真金，沒有經過加工，就不能得到莊嚴具的名稱，只能叫做真金；如果經過加工成熟了，才能得到各種莊嚴具的名稱。菩薩也是這樣，所修的善根，如果不迴向於一切智，就不能得到波羅蜜多的名稱；如果迴向於一切智，才能得到波羅蜜多的名稱。海意！因為這個緣故，菩薩應當常常發起廣大的心來成熟各種善根，隨著所成熟的善根，就應當迴向於一切智。因為迴向於一切智的緣故，菩薩應當在甚深的法中如理修行，不在中間證得實際。」 English version:
'Haiyi (a Bodhisattva's name)! It is impossible for someone who has attained the eight fruits (referring to the four fruits of the Sravaka vehicle: Srotapanna, Sakrdagamin, Anagamin, and Arhat, each with a path and a fruit, totaling eight) to still be able to initiate this samadhi. Why is that? Because those of the Sravaka vehicle cannot cultivate within the realms of meritorious actions, demeritorious actions, and imperturbable actions; whereas Bodhisattvas can cultivate and mature within limitless meritorious and wisdom-based actions, not attaining realization in the middle, ultimately perfecting all Buddha-dharmas. Haiyi! Therefore, Bodhisattvas, within the dharmas of emptiness, signlessness, wishlessness, and non-action, constantly generate the thought of a great, blazing fire of diligence. Although they have carefully examined these dharmas, they still initiate wise and virtuous actions within them, ultimately not attaining realization. Thus, Bodhisattvas should not cultivate without maturing their roots of virtue.
'Haiyi! A Bodhisattva's maturing of roots of virtue refers to practicing according to the principles within the profound Buddha-dharma, not attaining realization in the middle; this is called maturing roots of virtue. Why is it so? Because these Bodhisattvas are maturing the dharmas of the Mahayana, gradually approaching, gradually entering, and gradually becoming more superior, not maturing through the dharmas of other vehicles. Haiyi! Like a potter's wheel, when the sunlight has not yet shone upon it and it is not yet mature, it is just a broken mold, without the name of a vessel; only after it has matured can it obtain the name of a vessel. Bodhisattvas are also like this; although they extensively cultivate various roots of virtue, if they do not dedicate them towards all-knowing wisdom (Buddha's wisdom), they cannot obtain the name of Paramita (reaching the other shore); only if they dedicate them towards all-knowing wisdom can they obtain the name of Paramita. Haiyi! Also, like fine, pure gold, before it has been worked, it cannot obtain the name of an ornament, but is only called pure gold; only after it has been worked and matured can it obtain the name of various ornaments. Bodhisattvas are also like this; the roots of virtue they cultivate, if they do not dedicate them towards all-knowing wisdom, cannot obtain the name of Paramita; only if they dedicate them towards all-knowing wisdom can they obtain the name of Paramita. Haiyi! For this reason, Bodhisattvas should always generate a vast mind to mature various roots of virtue, and after maturing these roots of virtue, they should dedicate them towards all-knowing wisdom. Because of dedicating them towards all-knowing wisdom, Bodhisattvas should practice according to the principles within the profound dharma, not attaining realization in the middle.'
【English Translation】 'Haiyi (a Bodhisattva's name)! It is impossible for someone who has attained the eight fruits (referring to the four fruits of the Sravaka vehicle: Srotapanna, Sakrdagamin, Anagamin, and Arhat, each with a path and a fruit, totaling eight) to still be able to initiate this samadhi. Why is that? Because those of the Sravaka vehicle cannot cultivate within the realms of meritorious actions, demeritorious actions, and imperturbable actions; whereas Bodhisattvas can cultivate and mature within limitless meritorious and wisdom-based actions, not attaining realization in the middle, ultimately perfecting all Buddha-dharmas. Haiyi! Therefore, Bodhisattvas, within the dharmas of emptiness, signlessness, wishlessness, and non-action, constantly generate the thought of a great, blazing fire of diligence. Although they have carefully examined these dharmas, they still initiate wise and virtuous actions within them, ultimately not attaining realization. Thus, Bodhisattvas should not cultivate without maturing their roots of virtue. 'Haiyi! A Bodhisattva's maturing of roots of virtue refers to practicing according to the principles within the profound Buddha-dharma, not attaining realization in the middle; this is called maturing roots of virtue. Why is it so? Because these Bodhisattvas are maturing the dharmas of the Mahayana, gradually approaching, gradually entering, and gradually becoming more superior, not maturing through the dharmas of other vehicles. Haiyi! Like a potter's wheel, when the sunlight has not yet shone upon it and it is not yet mature, it is just a broken mold, without the name of a vessel; only after it has matured can it obtain the name of a vessel. Bodhisattvas are also like this; although they extensively cultivate various roots of virtue, if they do not dedicate them towards all-knowing wisdom (Buddha's wisdom), they cannot obtain the name of Paramita (reaching the other shore); only if they dedicate them towards all-knowing wisdom can they obtain the name of Paramita. Haiyi! Also, like fine, pure gold, before it has been worked, it cannot obtain the name of an ornament, but is only called pure gold; only after it has been worked and matured can it obtain the name of various ornaments. Bodhisattvas are also like this; the roots of virtue they cultivate, if they do not dedicate them towards all-knowing wisdom, cannot obtain the name of Paramita; only if they dedicate them towards all-knowing wisdom can they obtain the name of Paramita. Haiyi! For this reason, Bodhisattvas should always generate a vast mind to mature various roots of virtue, and after maturing these roots of virtue, they should dedicate them towards all-knowing wisdom. Because of dedicating them towards all-knowing wisdom, Bodhisattvas should practice according to the principles within the profound dharma, not attaining realization in the middle.'
際。」
爾時，海意菩薩復白佛言：「世尊！諸菩薩者難作能作，善能防護諸有過失，于所作中不生過染。世尊！若諸菩薩具于善巧方便之者，即能迴向。所以者何？菩薩有方便故，雖入禪定解脫三摩地三摩缽底中，而不為禪定解脫三摩地三摩缽底過失所著。彼具善巧方便而能現諸所作，不墮無作見中；善住諸法平等之性，若有趣向邪定聚中諸眾生類，菩薩為說正定聚法。而彼菩薩為令圓滿眾生愿故，自亦不住正定聚中。」
佛告海意菩薩言：「如是，如是！如汝所說。菩薩於一切處，常應修習善巧方便。何以故？海意！善巧方便者，即是菩薩菩提。若無善巧方便，即不成菩提。譬如世間於一器中置三種色：一者、青色；二者、赤色；三者、黃金色。是三種色，同一器中染三種衣：一者、毳衣染其青色；二者、㲲衣染其赤色；三者、無價上妙天衣染黃金色。彼三種衣，於一器中，從彼染師所治事已，隨諸意樂皆得妙色，須青得青，須赤得赤，須黃得黃，然其染器曾無分別。海意！其染器者即是空、無相、無愿。有三種人合一器中者：一、聲聞乘人；二、緣覺乘人；三、大乘人。是三種人，隨諸作用如心所樂，各隨所應皆取智色，而彼空、無相、無愿之器，曾無分別。彼毳衣者，當知即是聲聞乘人；㲲衣即
【現代漢語翻譯】 現代漢語譯本 這時，海意菩薩又對佛說：『世尊！諸位菩薩真是難行能行，善於防護各種過失，在所作所為中不產生過錯和污染。世尊！如果諸位菩薩具備善巧方便，就能迴向。為什麼呢？因為菩薩有方便的緣故，即使進入禪定、解脫、三摩地（samādhi，心專注一境）、三摩缽底（samāpatti，等至）之中，也不會被禪定、解脫、三摩地、三摩缽底的過失所束縛。他們具備善巧方便，能夠展現各種作為，不落入無作的見解中；善於安住于諸法平等的本性，如果眾生趣向邪定聚中，菩薩會為他們宣說正定聚的法。而且，爲了圓滿眾生的願望，菩薩自己也不會停留在正定聚中。』 佛告訴海意菩薩說：『是這樣的，是這樣的！正如你所說。菩薩在一切處，都應當修習善巧方便。為什麼呢？海意！善巧方便就是菩薩的菩提（bodhi，覺悟）。如果沒有善巧方便，就不能成就菩提。譬如世間在一個器皿中放置三種顏色：第一種是青色；第二種是紅色；第三種是黃金色。這三種顏色，在同一個器皿中用來染三種衣服：第一種是粗毛衣染成青色；第二種是毛織衣染成紅色；第三種是無價的上妙天衣染成黃金色。這三種衣服，在同一個器皿中，經過染色師的處理后，隨著各自的喜好都能得到美妙的顏色，需要青色就得到青色，需要紅色就得到紅色，需要黃色就得到黃色，然而那個染色的器皿卻從未有分別。海意！那個染色的器皿就是空、無相、無愿。有三種人合在一個器皿中：第一種是聲聞乘人；第二種是緣覺乘人；第三種是大乘人。這三種人，隨著各自的作用，如心所愿，各自隨其所應得到智慧的顏色，而那個空、無相、無愿的器皿，卻從未有分別。那粗毛衣，應當知道就是聲聞乘人；毛織衣就是
【English Translation】 English version At that time, Bodhisattva Ocean Intent again said to the Buddha, 'World Honored One! The Bodhisattvas are truly capable of doing what is difficult, they are skilled in guarding against all faults, and in their actions, they do not generate errors or defilements. World Honored One! If the Bodhisattvas possess skillful means, they can dedicate their merits. Why is that? Because Bodhisattvas have skillful means, even if they enter into meditation, liberation, samadhi (concentration of mind on one object), and samapatti (attainment), they will not be bound by the faults of meditation, liberation, samadhi, and samapatti. They possess skillful means and can manifest various actions without falling into the view of non-action; they are skilled in abiding in the equality of all dharmas. If sentient beings are inclined towards the wrong path, Bodhisattvas will teach them the dharma of the right path. Moreover, in order to fulfill the wishes of sentient beings, Bodhisattvas themselves do not remain in the right path.' The Buddha said to Bodhisattva Ocean Intent, 'It is so, it is so! Just as you have said. Bodhisattvas should always cultivate skillful means in all places. Why is that? Ocean Intent! Skillful means are the Bodhisattva's bodhi (enlightenment). Without skillful means, bodhi cannot be attained. For example, in the world, if one places three colors in a vessel: the first is blue; the second is red; and the third is golden. These three colors are used in the same vessel to dye three garments: the first is a coarse wool garment dyed blue; the second is a woolen garment dyed red; and the third is a priceless, exquisite celestial garment dyed golden. These three garments, in the same vessel, after being treated by the dyer, can obtain beautiful colors according to their respective preferences. If blue is needed, blue is obtained; if red is needed, red is obtained; if yellow is needed, yellow is obtained. However, the dyeing vessel has never made any distinctions. Ocean Intent! That dyeing vessel is emptiness, signlessness, and wishlessness. There are three types of people in one vessel: the first is the Sravaka vehicle; the second is the Pratyekabuddha vehicle; and the third is the Mahayana vehicle. These three types of people, according to their respective actions, as they wish, each obtains the color of wisdom according to their needs. However, that vessel of emptiness, signlessness, and wishlessness has never made any distinctions. That coarse wool garment should be known as the Sravaka vehicle; the woolen garment is
是緣覺乘人；無價天衣即是安住大乘之人。海意！汝觀諸法無有實性，無作者性，無我性，無人性，無眾生性，無壽者性，無主宰性，隨欲所生，生已聚集，無所覺了，亦無分別。海意！若能解了此諸法生，即諸菩薩于諸法中無有少法而生懈倦。若得如是知見清凈，諸所作中亦無饒益無不饒益，即能如實了知諸法平等之性。如是如實了知諸法平等性已，常不棄捨大悲之鎧。
「海意！譬如世間琉璃珠寶，自體瑩潔凈無瑕翳，置塵穢中經于千歲；過千歲已取之治事，去其塵穢滌浣清凈，依然瑩潔離諸瑕翳。菩薩亦復如是，了知眾生心之自性，本來清凈明澈潔白，但為客塵煩惱之所覆蔽。菩薩觀已，即作是念：『眾生心性本來清凈，但為客塵煩惱之所覆蔽，而彼煩惱實無所住。眾生橫起虛妄分別，我當爲彼諸眾生類宣說斷除煩惱之法。起無懈心，于眾生所轉復增勝運心，普令皆得解脫。』又復思惟：『此諸煩惱能壞眾生諸有力勢使令劣弱，此諸煩惱能令眾生於無實煩惱中虛妄分別，若能如實深固作意如理伺察者，彼即不為煩惱所動。如所伺察已，即彼煩惱不復和合。若與煩惱不和合者，斯即為善。又復我今若與諸煩惱合，云何能為煩惱繫縛諸眾生等宣說斷除煩惱之法？故我今時不與諸煩惱合，應為煩惱繫縛眾生說斷
【現代漢語翻譯】 現代漢語譯本 是緣覺乘（Pratyekabuddha-yana，追求自我覺悟的修行方式）的人；無價天衣象徵著安住于大乘（Mahayana，以利益一切眾生為目標的修行方式）的人。海意（Sagaramati）！你觀察諸法，它們沒有真實的自性，沒有創造者，沒有自我，沒有人，沒有眾生，沒有壽命，沒有主宰，它們隨因緣而生，生起后聚集，沒有覺知，也沒有分別。海意！如果能夠理解這些法的生起，菩薩們在諸法中就不會產生絲毫的懈怠。如果能夠獲得如此清凈的知見，那麼他們所做的一切事情，無論是利益還是不利益，都不會執著，就能如實地瞭解諸法平等的本性。如此如實地瞭解諸法平等性后，他們將永遠不會捨棄大悲的鎧甲。 海意！譬如世間的琉璃珠寶，自身晶瑩剔透，沒有瑕疵，即使放置在塵埃中經過千年；千年之後，取出進行處理，去除塵埃，洗滌乾淨，依然晶瑩剔透，沒有瑕疵。菩薩也是如此，他們瞭解眾生的心性，本來清凈明澈潔白，只是被客塵煩惱所覆蓋。菩薩觀察到這一點后，就會這樣想：『眾生的心性本來清凈，只是被客塵煩惱所覆蓋，而那些煩惱實際上並沒有固定的存在之處。眾生橫生虛妄的分別，我應當為這些眾生宣說斷除煩惱的方法。』他們會生起不懈怠的心，對於眾生更加增進慈悲之心，普遍地令他們都得到解脫。他們還會思考：『這些煩惱能夠破壞眾生的力量，使他們變得軟弱，這些煩惱能夠使眾生在沒有真實煩惱的地方產生虛妄的分別，如果能夠如實地、深入地、堅定地作意，如理地觀察，那麼他們就不會被煩惱所動搖。』一旦如實觀察，那些煩惱就不會再結合。如果與煩惱不結合，那就是善。我又想，如果我現在與煩惱結合，又怎麼能為被煩惱束縛的眾生宣說斷除煩惱的方法呢？所以我現在不應該與煩惱結合，應該為被煩惱束縛的眾生宣說斷除煩惱的方法。
【English Translation】 English version They are those of the Pratyekabuddha-yana (the path of self-enlightenment); the priceless heavenly garment represents those who abide in the Mahayana (the path of benefiting all beings). Sagaramati! You observe all dharmas, they have no real self-nature, no creator, no self, no person, no sentient being, no life span, no master; they arise according to conditions, gather after arising, have no awareness, and no discrimination. Sagaramati! If one can understand the arising of these dharmas, then Bodhisattvas will not have the slightest laziness in all dharmas. If one can obtain such pure knowledge and vision, then in all their actions, whether beneficial or not, they will not be attached, and they will be able to truly understand the equal nature of all dharmas. Having truly understood the equal nature of all dharmas in this way, they will never abandon the armor of great compassion. Sagaramati! It is like a crystal jewel in the world, its body is clear and pure, without any flaws, even if placed in dust for a thousand years; after a thousand years, it is taken out for processing, the dust is removed, it is washed clean, and it is still clear and pure, without any flaws. Bodhisattvas are also like this, they understand the nature of sentient beings' minds, which are originally pure, clear, and white, but are covered by the dust of afflictions. When Bodhisattvas observe this, they think: 'The nature of sentient beings' minds is originally pure, but it is covered by the dust of afflictions, and those afflictions actually have no fixed place to reside. Sentient beings give rise to false discriminations, I should proclaim the method of eliminating afflictions to these sentient beings.' They will generate a mind of non-laziness, and increase their compassion towards sentient beings, universally enabling them to attain liberation. They will also think: 'These afflictions can destroy the strength of sentient beings, making them weak, these afflictions can cause sentient beings to generate false discriminations in places where there are no real afflictions, if one can truly, deeply, and firmly focus their mind, and observe with reason, then they will not be moved by afflictions.' Once they have observed truly, those afflictions will no longer combine. If one does not combine with afflictions, that is good. I also think, if I now combine with afflictions, how can I proclaim the method of eliminating afflictions to sentient beings who are bound by afflictions? Therefore, I should not combine with afflictions now, I should proclaim the method of eliminating afflictions to sentient beings who are bound by afflictions.
除法。然我欲為化度眾生於輪迴中令諸善根相續不斷，亦復應當與煩惱合。云何名為于輪迴中與煩惱合相續善根？所謂勤求福行而無厭足。』菩薩作是思惟已，於三有中故現受生，愿值諸佛誓度眾生而無懈倦護持正法，諸所施作勇進無退，常生法欲，永不棄捨波羅蜜多勝行。海意！此即名為于輪迴中與煩惱合相續善根。菩薩當於是中，雖合煩惱不為煩惱過失所染。」
海意白佛言：「世尊！今說善根，何緣故說諸煩惱邪？」
佛言：「海意！菩薩了知此如是等諸煩惱法與三界合，從煩惱中出生三界。而彼菩薩具善巧方便故，積集善根緣力與三界合，此即名為諸有善根與煩惱合。以其三界合故，即不復心生諸隨煩惱。海意！譬如世間有大長者唯有一子，慈育憐慜深加愛念。時彼童子愚小無智，于穢井邊而為戲舞，以幼稚故忽墮井中。爾時其母及彼親族，俱見其子墮穢井中，見已憂愁，競前觀井深不可測，徒極悲苦，無能為計入其井中，雖痛愛子不能救拔。是時其父知已奔至，見彼童子墮穢井中，臨視哀惱蒼惶旋轉，深愛此子不生厭舍，即設方計入其井中，善為救拔令子得出。海意！當知彼穢井者，即是三界；其子即是一切眾生，菩薩觀於一切眾生如一子想；童子之母及親族者，即是聲聞、緣覺乘人，見諸眾
【現代漢語翻譯】 現代漢語譯本：『除此以外，我爲了在輪迴中教化眾生，使他們的善根能夠相續不斷，也應當與煩惱結合。什麼叫做在輪迴中與煩惱結合而相續善根呢？就是說勤奮地追求福德善行而沒有滿足的時候。』菩薩這樣思考之後，就在三界中故意示現受生，發願遇到諸佛，誓願度化眾生而沒有懈怠疲倦，護持正法，所做的一切都勇猛精進不退縮，常常生起對佛法的渴求，永遠不放棄波羅蜜多（到達彼岸的修行）的殊勝行為。海意（菩薩名）！這就叫做在輪迴中與煩惱結合而相續善根。菩薩應當在這種情況下，雖然與煩惱結合，卻不會被煩惱的過失所污染。 海意對佛說：『世尊！您現在說善根，為什麼又說諸煩惱呢？』 佛說：『海意！菩薩了知這些煩惱法與三界（欲界、色界、無色界）相合，三界是從煩惱中產生的。而那些菩薩因為具有善巧方便，所以能夠積聚善根，以因緣的力量與三界結合，這就叫做諸有善根與煩惱結合。因為與三界結合的緣故，就不會再生起各種隨煩惱。海意！譬如世間有一位大富長者，只有一個兒子，他慈愛地養育他，深深地愛念他。當時那個孩子年幼無知，在骯髒的井邊玩耍嬉戲，因為年幼無知，忽然掉進了井裡。那時他的母親和親族，都看見他的孩子掉進了骯髒的井裡，看見后憂愁悲傷，爭先恐後地去看那口井，井深不可測，只是徒勞地悲痛，沒有辦法進入井中，雖然痛愛孩子卻不能救拔。這時他的父親知道后奔跑過來，看見他的孩子掉進了骯髒的井裡，看著他哀傷煩惱，焦急地轉來轉去，深深地愛著這個孩子，不生厭惡捨棄之心，就想出辦法進入井中，好好地救拔他的孩子出來。海意！應當知道那口骯髒的井，就是三界；那個孩子就是一切眾生，菩薩看待一切眾生就像看待自己的獨生子一樣；孩子的母親和親族，就是聲聞乘（聽聞佛法而修行）和緣覺乘（通過觀察因緣而覺悟）的人，他們看見眾
【English Translation】 English version: 『Furthermore, in order to transform and guide sentient beings within samsara, enabling their roots of goodness to continuously develop, I must also engage with afflictions. What is meant by engaging with afflictions within samsara while maintaining the continuity of good roots? It refers to diligently pursuing meritorious actions without ever being satisfied.』 Having contemplated this, a Bodhisattva deliberately manifests rebirth within the three realms, vowing to encounter all Buddhas, pledging to liberate sentient beings without laziness or fatigue, upholding the true Dharma, advancing courageously in all endeavors without retreating, constantly generating a desire for the Dharma, and never abandoning the superior practice of the Paramitas (perfections). O Haiyi (a Bodhisattva's name)! This is what is meant by engaging with afflictions within samsara while maintaining the continuity of good roots. A Bodhisattva, in this situation, although engaging with afflictions, is not tainted by the faults of afflictions. Haiyi said to the Buddha, 『World Honored One! Now that you speak of good roots, why do you also speak of afflictions?』 The Buddha said, 『Haiyi! Bodhisattvas understand that these afflictive dharmas are associated with the three realms (desire realm, form realm, formless realm), and that the three realms arise from afflictions. However, because these Bodhisattvas possess skillful means, they accumulate good roots, and through the power of conditions, they engage with the three realms. This is what is meant by the good roots of existence engaging with afflictions. Because of this engagement with the three realms, they no longer generate any secondary afflictions. Haiyi! For example, in the world, there is a wealthy elder who has only one son, whom he raises with loving-kindness and deep affection. At that time, the child, being young and ignorant, plays near a filthy well, and because of his youth, he suddenly falls into the well. Then, his mother and relatives all see the child fall into the filthy well. Upon seeing this, they are filled with sorrow and grief, and they rush to look at the well, which is deep and immeasurable. They are only able to grieve in vain, without any means to enter the well. Although they love the child dearly, they cannot rescue him. At this time, his father, upon learning of this, rushes over and sees his child fallen into the filthy well. He looks at him with sorrow and distress, anxiously pacing back and forth. He loves this child deeply and does not give rise to aversion or abandonment. He then devises a plan to enter the well and skillfully rescue his child. Haiyi! You should know that the filthy well represents the three realms; the child represents all sentient beings, and Bodhisattvas view all sentient beings as if they were their only child; the child's mother and relatives represent those of the Sravaka (hearers of the Dharma) and Pratyekabuddha (solitary realizers) vehicles, who see all
生墮輪迴中，見已雖復心懷憂惱，無有方便而為救拔；彼大長者即是菩薩。而諸菩薩雖以無垢潔白清凈之心住無為法，然復和合三界所修之行化度眾生。海意！此即菩薩大悲之行，菩薩畢竟自能解脫諸纏縛已，而復于其三有之中示現受生，具善巧方便勝慧所攝，己之煩惱無復有礙，能為一切眾生宣說斷除煩惱纏縛之法。」
海意菩薩白佛言：「世尊！諸菩薩者難作能作，能以無垢潔白清凈之心，于輪迴中不生厭棄。如其所說甚深之法，如理伺察不住無為，不求果證。」
佛言：「海意！此菩薩者，所修正道與禪支合，所謂般若波羅蜜多，及善巧方便。海意當知！若諸菩薩無垢潔白清凈心者，此即般若波羅蜜多。于輪迴中不生厭棄，示現受生化度眾生，此即善巧方便。
「複次，海意！若諸菩薩于空、無相、無愿、無作、無生、無起一切法中如理伺察者，此即般若波羅蜜多。若復發起大悲現前之心，不住無為，不求果證，此即善巧方便。
「複次，海意！若諸菩薩善住三世平等法故，即無有少法見種種相。若彼法界平等，即眾生界平等。若眾生界平等，即涅槃界平等。若涅槃界平等，即法界平等。若能入此法界平等性中，所入即是般若波羅蜜多。若復能入一法界，了知眾生界，不證涅槃界，是
【現代漢語翻譯】 現代漢語譯本：眾生墮入輪迴之中，菩薩見到他們雖然心中充滿憂慮，卻沒有辦法去救拔他們；這位大長者就是菩薩。而各位菩薩雖然以無垢潔白清凈的心安住于無為法，卻又結合三界所修的行來教化眾生。海意（菩薩名）！這就是菩薩大悲的行為，菩薩最終自己能夠解脫一切纏縛之後，又在三有（欲界、色界、無色界）之中示現受生，具備善巧方便和殊勝智慧，自身的煩惱不再成為障礙，能夠為一切眾生宣說斷除煩惱纏縛的方法。 海意菩薩對佛說：『世尊！各位菩薩真是難能可貴，能夠以無垢潔白清凈的心，在輪迴中不生厭棄。對於他們所說的甚深之法，能夠如理觀察，不住于無為，不追求果證。』 佛說：『海意！這些菩薩所修行的正道與禪支相結合，也就是所謂的般若波羅蜜多（以智慧到達彼岸），以及善巧方便。海意你要知道！如果各位菩薩具有無垢潔白清凈的心，這就是般若波羅蜜多。在輪迴中不生厭棄，示現受生教化眾生，這就是善巧方便。 『再者，海意！如果各位菩薩對於空、無相、無愿、無作、無生、無起一切法如理觀察，這就是般若波羅蜜多。如果又發起大悲之心，不住于無為，不追求果證，這就是善巧方便。 『再者，海意！如果各位菩薩善於安住於三世（過去、現在、未來）平等的法，就不會在任何法中見到種種差別相。如果法界平等，那麼眾生界也平等。如果眾生界平等，那麼涅槃界也平等。如果涅槃界平等，那麼法界也平等。如果能夠進入這法界平等的性質中，所進入的就是般若波羅蜜多。如果能夠進入一個法界，瞭解眾生界，不證入涅槃界，這就是善巧方便。』
【English Translation】 English version: Sentient beings fall into the cycle of rebirth, and although Bodhisattvas see them and feel sorrow, they have no means to rescue them; that great elder is a Bodhisattva. And although Bodhisattvas abide in the unconditioned dharma with a stainless, pure, and clear mind, they also combine the practices cultivated in the three realms to transform sentient beings. Sea-Intent (a Bodhisattva's name)! This is the practice of great compassion of a Bodhisattva. After a Bodhisattva is ultimately able to liberate themselves from all entanglements, they manifest rebirth in the three existences (desire realm, form realm, formless realm), possessing skillful means and supreme wisdom, their own afflictions no longer being an obstacle, and they are able to proclaim to all sentient beings the method of cutting off the entanglements of afflictions. Bodhisattva Sea-Intent said to the Buddha: 'World Honored One! The Bodhisattvas are truly capable of difficult feats, able to maintain a stainless, pure, and clear mind, and not feel aversion to the cycle of rebirth. Regarding the profound dharma they speak of, they are able to observe it rationally, not abiding in the unconditioned, and not seeking the attainment of fruition.' The Buddha said: 'Sea-Intent! The right path that these Bodhisattvas cultivate is combined with the factors of meditation, which is what is called Prajna Paramita (wisdom that reaches the other shore), and skillful means. Sea-Intent, you should know! If the Bodhisattvas have a stainless, pure, and clear mind, this is Prajna Paramita. Not feeling aversion to the cycle of rebirth, manifesting rebirth to transform sentient beings, this is skillful means. 'Furthermore, Sea-Intent! If the Bodhisattvas rationally observe all dharmas of emptiness, no-form, no-wish, no-action, no-birth, and no-arising, this is Prajna Paramita. If they also arouse a mind of great compassion, not abiding in the unconditioned, and not seeking the attainment of fruition, this is skillful means. 'Furthermore, Sea-Intent! If the Bodhisattvas are skilled in abiding in the equality of the three times (past, present, future), they will not see any differentiated appearances in any dharma. If the dharma realm is equal, then the sentient being realm is also equal. If the sentient being realm is equal, then the Nirvana realm is also equal. If the Nirvana realm is equal, then the dharma realm is also equal. If one can enter into this nature of equality of the dharma realm, what is entered is Prajna Paramita. If one can enter one dharma realm, understand the sentient being realm, and not attain the Nirvana realm, this is skillful means.'
故不捨眾生界，不住於法界，不取于果證，此即善巧方便。
「複次，海意！若佈施清凈此即是慧；若迴向清凈即是方便。若持戒、忍辱、精進、禪定清凈此即是慧；若迴向清凈即是方便。以要言之：一切善根清凈此即是慧；迴向清凈即是方便。」
海意白佛言：「世尊！何者是菩薩善根清凈？何者是迴向清凈？何者是慧清凈？何者是方便清凈？」
佛言：「海意！菩薩善根清凈者，為離我、人、眾生、壽者之見，然後積集諸有善根。迴向清凈者，謂于空、無相、無愿法中，成熟善根迴向菩提。慧清凈者，謂於一切眾生初、后根性智悉了知。方便清凈者，善為一切眾生如應說法。
「複次，海意！又善根清凈者，雖于諸有諸趣示現受生而無依止，然後積集諸有善根。迴向清凈者，謂離一切聲聞、緣覺作意，善攝諸乘所有善根，悉用迴向大乘法中。慧清凈者，普為斷除一切煩惱種子習氣。方便清凈者，謂欲化度諸眾生故，先同其事，后為教示大乘之法。
「複次，海意！又善根清凈者，所謂菩薩舒其寶手，普施無盡一切受用。迴向清凈者，謂以一切眾生，一切學、無學人，一切緣覺，一切菩薩，及一切佛諸有善根，普用收攝入迴向中。慧清凈者，所謂任持諸佛所說，悉以陀羅尼印印之，
【現代漢語翻譯】 現代漢語譯本 因此，不捨棄眾生界（一切有情眾生存在的範圍），不住留於法界（一切事物存在的範圍），不執取于果證（修行所證得的最終結果），這就是善巧方便（巧妙地運用智慧和方法）。
『再者，海意（菩薩名）！如果佈施清凈，這就是智慧；如果迴向清凈，那就是方便。如果持戒、忍辱、精進、禪定清凈，這就是智慧；如果迴向清凈，那就是方便。總而言之：一切善根清凈，這就是智慧；迴向清凈，那就是方便。』
海意菩薩對佛說：『世尊！什麼是菩薩的善根清凈？什麼是迴向清凈？什麼是智慧清凈？什麼是方便清凈？』
佛說：『海意！菩薩的善根清凈，是指爲了遠離我見（執著于自我的觀念）、人見（執著於人的觀念）、眾生見（執著于眾生的觀念）、壽者見（執著于壽命的觀念），然後積累各種善根。迴向清凈，是指在空（無自性）、無相（沒有固定形態）、無愿（沒有執著）的法中，成熟善根並回向菩提（覺悟）。智慧清凈，是指對於一切眾生的初根（最初的根性）、后根（後來的根性）的智慧都完全瞭解。方便清凈，是指善於為一切眾生如其所應地說法。
『再者，海意！善根清凈，是指雖然在各種存在形式和輪迴中示現受生，卻沒有執著，然後積累各種善根。迴向清凈，是指遠離一切聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）的作意（意念），善於攝取所有乘（佛教的各種修行途徑）的善根，全部用來回向大乘佛法。智慧清凈，是指普遍地斷除一切煩惱的種子和習氣。方便清凈，是指爲了教化度脫眾生，先與他們做相同的事情，然後教導他們大乘佛法。
『再者，海意！善根清凈，是指菩薩伸出寶貴的手，普遍施予無盡的一切受用。迴向清凈，是指將一切眾生、一切有學（正在學習的人）、無學（已經完成學習的人）、一切緣覺、一切菩薩以及一切佛的善根，普遍地收攝入迴向之中。智慧清凈，是指任持諸佛所說，都用陀羅尼（總持一切法義的咒語）印證。 方便清凈者，謂以一音聲，普為一切眾生，隨其根性，而演說法。』
【English Translation】 English version Therefore, not abandoning the realm of sentient beings (the scope of all sentient beings' existence), not dwelling in the realm of Dharma (the scope of all things' existence), and not clinging to the attainment of fruition (the ultimate result achieved through practice), this is skillful means (the skillful use of wisdom and methods).
'Furthermore, Haiyi (a Bodhisattva's name)! If giving is pure, this is wisdom; if dedication is pure, that is skillful means. If keeping precepts, patience, diligence, and meditation are pure, this is wisdom; if dedication is pure, that is skillful means. In short: if all roots of good are pure, this is wisdom; if dedication is pure, that is skillful means.'
Haiyi Bodhisattva said to the Buddha: 'World Honored One! What is the purity of a Bodhisattva's roots of good? What is the purity of dedication? What is the purity of wisdom? What is the purity of skillful means?'
The Buddha said: 'Haiyi! The purity of a Bodhisattva's roots of good means, in order to be free from the view of self (the concept of clinging to self), the view of person (the concept of clinging to person), the view of sentient beings (the concept of clinging to sentient beings), and the view of a life span (the concept of clinging to a life span), then accumulating various roots of good. The purity of dedication means, in the Dharma of emptiness (no inherent nature), no characteristics (no fixed form), and no aspiration (no clinging), maturing the roots of good and dedicating them to Bodhi (enlightenment). The purity of wisdom means, completely understanding the wisdom of the initial faculties (the initial nature) and later faculties (the later nature) of all sentient beings. The purity of skillful means means, being good at teaching the Dharma to all sentient beings as it is appropriate for them.'
'Furthermore, Haiyi! The purity of roots of good means, although manifesting birth in various forms of existence and cycles of rebirth, not having attachment, and then accumulating various roots of good. The purity of dedication means, being free from the intention of all Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken through observing conditions), being good at gathering the roots of good of all vehicles (various paths of Buddhist practice), and using them all to dedicate to the Mahayana Dharma. The purity of wisdom means, universally eliminating the seeds and habitual tendencies of all afflictions. The purity of skillful means means, in order to teach and liberate sentient beings, first doing the same things as them, and then teaching them the Mahayana Dharma.'
'Furthermore, Haiyi! The purity of roots of good means, the Bodhisattva extending their precious hand, universally giving endless things for all to use. The purity of dedication means, universally gathering the roots of good of all sentient beings, all those who are learning (those who are currently studying), those who have completed their learning (those who have completed their studies), all Pratyekabuddhas, all Bodhisattvas, and all Buddhas, into the dedication. The purity of wisdom means, upholding what the Buddhas have said, and sealing it with the Dharani (a mantra that encompasses all the meanings of the Dharma). The purity of skillful means means, using one voice, universally for all sentient beings, according to their faculties, expounding the Dharma.'
其所任持而無壞失。方便清凈者，謂以無斷辯才、無礙辯才，為諸眾生善說無誑之法，令諸眾生悉得歡喜。
「複次，海意！又善根清凈者，謂于生生之中，常不捨離大菩提心。迴向清凈者，謂不忘失大菩提心，以諸善根悉用迴向於一切智。慧清凈者，謂善知安住大菩提心而為根本。方便清凈者，謂于菩提心住平等故，為他教示菩提之法。」
爾時，海意菩薩復白佛言：「世尊！如我解佛所說義者，諸善巧方便是菩薩菩提，般若波羅蜜多清凈，一切處通達，皆是菩提，無有少法非菩提者。何以故？世尊！若了一切法平等性，即是菩提。是故諸菩薩勿于菩提生極遠想，菩薩于諸法中若六塵境來為障礙，爾時應當如實覺了，即是菩提。若諸菩薩如是解者，即得善巧方便清凈，及般若波羅蜜多清凈。」
爾時，世尊贊海意菩薩言：「善哉，善哉！如汝所說。菩薩具善巧方便及般若波羅蜜多清凈者，于諸法中若六塵境來為障礙，爾時應當如實覺了即是菩提。海意！以是緣故，諸菩薩者應如是知。
佛說海意菩薩所問凈印法門經卷第十四 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第十五
譯經三藏朝散大夫試鴻臚卿光梵大
【現代漢語翻譯】 現代漢語譯本 所任持的（善法）不會壞失。方便清凈是指，以無礙的辯才，為眾生善巧地宣說真實不虛的佛法，使眾生都感到歡喜。
『再者，海意（菩薩名）！善根清凈是指，在生生世世中，都不捨離大菩提心（追求無上智慧的心）。迴向清凈是指，不忘失大菩提心，將所有善根都回向於一切智（佛的智慧）。智慧清凈是指，善於瞭解安住于大菩提心是根本。方便清凈是指，因為安住于菩提心的平等性，而為他人教導菩提之法。』
這時，海意菩薩又對佛說：『世尊！依我理解佛所說的意義，一切善巧方便是菩薩的菩提（覺悟），般若波羅蜜多（以智慧到達彼岸）清凈，在一切處都能通達，這些都是菩提，沒有哪一種法不是菩提。為什麼呢？世尊！如果瞭解一切法的平等性，那就是菩提。因此，各位菩薩不要對菩提產生遙遠的想像，菩薩在諸法中，如果六塵境（色、聲、香、味、觸、法）來成為障礙，這時應當如實覺悟，那就是菩提。如果各位菩薩這樣理解，就能得到善巧方便清凈，以及般若波羅蜜多清凈。』
這時，世尊讚歎海意菩薩說：『說得好，說得好！正如你所說。菩薩具備善巧方便和般若波羅蜜多清凈，在諸法中，如果六塵境來成為障礙，這時應當如實覺悟，那就是菩提。海意！因為這個緣故，各位菩薩應當這樣理解。』
佛說海意菩薩所問凈印法門經卷第十四 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第十五
譯經三藏朝散大夫試鴻臚卿光梵大師
【English Translation】 English version That which is upheld is not lost or destroyed. Purity of skillful means refers to skillfully expounding the true and non-deceptive Dharma to all beings with unobstructed eloquence, causing all beings to rejoice.
'Furthermore, Haiyi (name of a Bodhisattva)! Purity of good roots refers to never abandoning the great Bodhi mind (the mind seeking supreme wisdom) in life after life. Purity of dedication refers to not forgetting the great Bodhi mind, and dedicating all good roots to all-knowing wisdom (Buddha's wisdom). Purity of wisdom refers to skillfully understanding that abiding in the great Bodhi mind is fundamental. Purity of skillful means refers to teaching the Dharma of Bodhi to others because of abiding in the equality of the Bodhi mind.'
At that time, Bodhisattva Haiyi again said to the Buddha: 'World Honored One! According to my understanding of the meaning of what the Buddha has said, all skillful means are the Bodhi (enlightenment) of a Bodhisattva, the purity of Prajna Paramita (wisdom to reach the other shore), and being able to understand in all places, all of these are Bodhi, and there is no Dharma that is not Bodhi. Why is that? World Honored One! If one understands the equality of all Dharmas, that is Bodhi. Therefore, all Bodhisattvas should not have a distant imagination of Bodhi. If the six sense objects (form, sound, smell, taste, touch, and dharma) come as obstacles to a Bodhisattva in all Dharmas, then one should realize the truth, and that is Bodhi. If all Bodhisattvas understand in this way, they will attain the purity of skillful means and the purity of Prajna Paramita.'
At that time, the World Honored One praised Bodhisattva Haiyi, saying: 'Excellent, excellent! It is as you have said. A Bodhisattva who possesses the purity of skillful means and Prajna Paramita, if the six sense objects come as obstacles in all Dharmas, then one should realize the truth, and that is Bodhi. Haiyi! For this reason, all Bodhisattvas should understand in this way.'
The Sutra of the Pure Seal Dharma Door Questioned by Bodhisattva Haiyi, Volume 14, Spoken by the Buddha Taisho Tripitaka Volume 13, No. 0400, The Sutra of the Pure Seal Dharma Door Questioned by Bodhisattva Haiyi, Spoken by the Buddha
The Sutra of the Pure Seal Dharma Door Questioned by Bodhisattva Haiyi, Volume 15, Spoken by the Buddha
Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Guang Fan Da Shi
師賜紫沙門臣惟凈等奉 詔譯
「複次，海意！我念過去無量無邊阿僧祇無等比劫數之前，彼時有佛出現世間，名無邊光照如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，世界名善變化，劫名光味。以何緣故，彼佛如來名無邊光照？以彼世尊初坐菩提場，未證一切智，居菩薩位，爾時身放種種色光，是光普遍十方無量阿僧祇出過算數諸佛剎土皆悉照曜，而彼一切佛剎之中所有一切不退轉菩薩，及一生補處菩薩，見彼菩薩坐菩提場，見已即各向彼菩薩，散擲妙花。其所擲花，以佛威神力故，皆悉向彼菩薩身聚。而一一花，于彼善變化世界之中，廣大積集高七人量。以是緣故，建立彼佛及光味劫如是名字。海意！彼劫之中有十四俱胝如來出現世間，而彼善變化世界，具大威神安隱豐樂。一切天人眾多熾盛，國土廣遠，有九十六俱胝那庾多百千大洲，彼一一洲縱廣八十四百千由旬，一一百千由旬有八萬四千州城，一一州城有八萬四千縣邑聚落，一一城中各有十俱胝那庾多百千人民而共居止，一一縣邑各有八俱胝人民居止。彼世界中人民富盛尚爾許數，何況大威德諸天、龍、鬼。又彼世界四寶所成，所謂金、銀、琉璃、頗胝迦寶。又復彼土隨意所念，飲食，衣服，莊嚴具等自然充
【現代漢語翻譯】 現代漢語譯本： 師賜紫沙門臣惟凈等奉詔翻譯。 『再者，海意！我回憶過去無量無邊阿僧祇（無數）無等比劫數之前，那時有佛出現世間，名為無邊光照如來（如來是佛的稱號之一）、應供（值得供養）、正遍知（真正普遍知道一切）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切）、無上士（無與倫比的人）、調御丈夫（能調伏眾生的人）、天人師（天和人的導師）、佛（覺悟者）、世尊（受人尊敬的人），世界名為善變化，劫名為光味。因為什麼緣故，那位佛如來名為無邊光照？因為那位世尊最初坐在菩提樹下，還未證得一切智慧，處於菩薩的地位時，身上放出種種顏色的光芒，這光芒普遍照耀十方無量阿僧祇超出算數的諸佛剎土，而那些一切佛剎之中所有一切不退轉菩薩，以及一生補處菩薩，見到那位菩薩坐在菩提樹下，見到后就各自向那位菩薩，散擲美妙的花朵。他們所擲的花朵，因為佛的威神力，都向那位菩薩的身上聚集。而每一朵花，在那個善變化世界之中，都廣大地堆積起來，高有七個人的高度。因為這個緣故，建立了那位佛和光味劫這樣的名字。海意！那個劫中，有十四俱胝（億）如來出現世間，而那個善變化世界，具有大威神力，安穩豐樂。一切天人眾多而興盛，國土廣闊遙遠，有九十六俱胝那庾多（千億）百千大洲，那一洲的縱橫都有八十四百千由旬（古印度長度單位），一百百千由旬有八萬四千州城，每一州城有八萬四千縣邑聚落，每一城中各有十俱胝那庾多百千人民共同居住，每一縣邑各有八俱胝人民居住。那個世界中人民的富盛尚且如此之多，何況大威德的諸天、龍、鬼。而且那個世界是由四寶所成，所謂金、銀、琉璃、頗胝迦寶（水晶）。而且那個國土隨意所想，飲食、衣服、莊嚴具等自然充足。
【English Translation】 English version: The Shramana minister Wei Jing and others, by imperial decree, translated this. 'Furthermore, Haiyi! I recall that in the past, immeasurable, boundless, asamkhya (countless) and incomparable kalpas (eons) ago, there was a Buddha who appeared in the world, named Boundless Light Illuminating Tathagata (Tathagata is one of the titles of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (perfectly and universally enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (gone to bliss), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of men), Shastadeva-manushyanam (teacher of gods and men), Buddha (enlightened one), Bhagavan (blessed one). The world was named Good Transformation, and the kalpa was named Light Flavor. For what reason was that Buddha Tathagata named Boundless Light Illuminating? Because when that Bhagavan first sat at the Bodhi tree, not yet having attained all wisdom, while still in the position of a Bodhisattva, his body emitted various colors of light. This light universally illuminated the immeasurable, boundless, asamkhya, and countless Buddha-lands in the ten directions. And in all those Buddha-lands, all the non-retrogressing Bodhisattvas, and the Bodhisattvas who were one birth away from Buddhahood, seeing that Bodhisattva sitting at the Bodhi tree, each went towards that Bodhisattva and scattered wonderful flowers. The flowers they scattered, due to the Buddha's majestic power, all gathered on that Bodhisattva's body. And each flower, in that Good Transformation world, accumulated greatly, reaching a height of seven people. For this reason, that Buddha and the Light Flavor kalpa were given such names. Haiyi! In that kalpa, fourteen kotis (hundred million) of Tathagatas appeared in the world, and that Good Transformation world was greatly powerful, peaceful, and prosperous. All the gods and humans were numerous and flourishing. The land was vast and far-reaching, with ninety-six kotis nayutas (trillions) of hundreds of thousands of great continents. Each of those continents was eighty-four hundred thousand yojanas (ancient Indian unit of distance) in length and width. One hundred hundred thousand yojanas had eighty-four thousand state cities. Each state city had eighty-four thousand counties and villages. In each city, there were ten kotis nayutas of hundreds of thousands of people living together. In each county, there were eight kotis of people living. The prosperity of the people in that world was already so great, how much more so the greatly powerful gods, dragons, and ghosts. Moreover, that world was made of four treasures, namely gold, silver, lapis lazuli, and crystal. Furthermore, in that land, whatever one thought of, food, clothing, ornaments, etc., were naturally abundant.
足。又彼人民無我、我所。
「海意！彼無邊光照如來、應供、正等正覺，壽量十中劫，有三十六俱胝那庾多百千諸聲聞眾，一千二百俱胝菩薩摩訶薩眾。有一王城名善清凈，是彼世尊本所生地。彼佛出王宮已，別止一城，其名樂生。而彼樂生大城之中，有轉輪聖王，名善凈境界，統王三千大千世界，七寶具足，所謂：輪寶、象寶、馬寶、女寶、摩尼寶、主藏臣寶、主兵臣寶，如是七寶王之受用。海意！彼善凈境界王，已發阿耨多羅三藐三菩提心，深心具足，於一切眾生起無障礙心。王有八十四俱胝那庾多百千宮嬪婇女，端正殊妙如天女相。是諸宮女，悉發阿耨多羅三藐三菩提心。彼善凈境界王，延請世尊無邊光照如來及菩薩、聲聞大眾，經二中劫而伸供養，如法清凈離諸過失，依沙門法所應受用，衣服、飲食、病緣、醫藥、坐臥具等，一切供給。其王為佛世尊別立精舍，清凈嚴潔縱廣百千由旬，琉璃珠寶而為其地，七寶墻界重重間作，處處皆用赤旃檀香及烏啰娑旃檀之香間為其柱，巧妙殊特與天宮等。次復安布十千樓閣，命諸菩薩、聲聞大眾次第安止。海意！彼善凈境界王，諦奉彼佛清凈之法，受持五戒精修梵行。與宮嬪眷屬，經二中劫，承事供養彼佛世尊。過二中劫已，其王即與諸眷屬俱，詣彼無邊光照如
【現代漢語翻譯】 現代漢語譯本：
而且那裡的人民沒有『我』的概念，也沒有『我所擁有』的概念。 『海意！』那位無邊光照如來（Buddha whose light is boundless），應供（worthy of offerings），正等正覺（perfectly enlightened one），他的壽命有十個中劫（kalpa），有三十六俱胝那由他（koti nayuta，極大數量單位）百千的聲聞（śrāvaka，弟子）眾，一千二百俱胝菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）眾。有一個王城名叫善清凈，那是那位世尊（Bhagavan，佛）最初出生的地方。那位佛陀離開王宮后，另外住在一個城市，名叫樂生。而在這樂生大城中，有一位轉輪聖王（chakravartin，統治世界的理想君主），名叫善凈境界，統治著三千大千世界（tri-sahasra-maha-sahasra-lokadhatu，佛教宇宙觀中的一個宇宙），擁有七寶，即輪寶（cakra-ratna，象徵統治的輪子）、象寶（hasti-ratna，珍貴的象）、馬寶（asva-ratna，珍貴的馬）、女寶（stri-ratna，美麗的王后）、摩尼寶（mani-ratna，如意寶珠）、主藏臣寶（parnayaka-ratna，掌管寶藏的大臣）、主兵臣寶（senapati-ratna，掌管軍隊的大臣），這七寶是國王所享用的。海意！那位善凈境界王，已經發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），內心深厚，對一切眾生都生起無障礙的心。國王有八十四俱胝那由他百千的宮嬪婇女，她們端莊美麗，如同天女一般。這些宮女都發起了阿耨多羅三藐三菩提心。那位善凈境界王，邀請世尊無邊光照如來以及菩薩、聲聞大眾，經過兩個中劫的時間進行供養，如法清凈，沒有過失，按照沙門（śramana，出家人）的規矩，接受衣服、飲食、病時的醫藥、坐臥用具等一切供養。國王為佛世尊另外建立了一座精舍（vihara，寺院），清凈莊嚴，縱橫一百千由旬（yojana，古印度長度單位），地面是琉璃珠寶，七寶墻壁重重間隔，處處都用赤旃檀香（rakta-candana，紅色檀香）和烏啰娑旃檀香（uraga-sara-candana，一種檀香）作為柱子，精巧獨特，如同天宮一般。接著又安置了一萬座樓閣，讓菩薩、聲聞大眾依次安住。海意！那位善凈境界王，認真奉行那位佛陀清凈的教法，受持五戒（pañca-śīla，佛教基本戒律），精進修行梵行（brahmacarya，清凈的行為）。他和宮嬪眷屬，經過兩個中劫的時間，侍奉供養那位佛世尊。過了兩個中劫之後，國王就和他的眷屬一起，前往無邊光照如來那裡。
【English Translation】 English version:
Moreover, those people have no concept of 'self' or 'what belongs to self'. 'Haiyi! That Boundless Light Illuminating Tathagata (Buddha), worthy of offerings, perfectly enlightened one, has a lifespan of ten intermediate kalpas (aeons), and has thirty-six koti nayuta (a very large number unit) hundreds of thousands of Śrāvaka (disciples) assemblies, and one thousand two hundred koti Bodhisattva Mahasattva (great Bodhisattvas) assemblies. There is a royal city named Good Purity, which is the place where that Bhagavan (Buddha) was originally born. After that Buddha left the royal palace, he resided in another city named Joyful Birth. And in that great city of Joyful Birth, there was a Chakravartin (ideal universal ruler) named Good Pure Realm, who ruled over the three-thousand great thousand world system (Buddhist cosmology), possessing the seven treasures, namely: the wheel treasure (cakra-ratna, symbolizing rule), the elephant treasure (hasti-ratna, precious elephant), the horse treasure (asva-ratna, precious horse), the woman treasure (stri-ratna, beautiful queen), the mani treasure (mani-ratna, wish-fulfilling jewel), the treasurer minister treasure (parnayaka-ratna, minister in charge of treasures), and the military minister treasure (senapati-ratna, minister in charge of the army). These seven treasures are what the king enjoys. Haiyi! That King Good Pure Realm has already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), with a profound mind, and has generated an unobstructed mind towards all sentient beings. The king has eighty-four koti nayuta hundreds of thousands of palace concubines and maidens, who are dignified and beautiful, like celestial maidens. These palace women have all generated the mind of Anuttara-samyak-sambodhi. That King Good Pure Realm invited the Bhagavan Boundless Light Illuminating Tathagata and the Bodhisattva and Śrāvaka assemblies, and for two intermediate kalpas, made offerings, which were lawful, pure, and without fault, and according to the rules of the Śramana (ascetics), accepted clothing, food, medicine for illness, sitting and sleeping mats, and all other provisions. The king built a separate vihara (monastery) for the Bhagavan Buddha, which was pure and magnificent, one hundred thousand yojanas (ancient Indian unit of distance) in length and width, with a floor of lapis lazuli and jewels, and seven-treasure walls interspersed, with red sandalwood (rakta-candana) and uraga-sara sandalwood used as pillars everywhere, exquisitely unique, like a celestial palace. Then, ten thousand pavilions were arranged, and the Bodhisattva and Śrāvaka assemblies were settled in order. Haiyi! That King Good Pure Realm diligently followed the pure Dharma of that Buddha, observed the five precepts (pañca-śīla, basic Buddhist precepts), and diligently practiced Brahmacarya (pure conduct). He and his palace concubines and family, for two intermediate kalpas, served and made offerings to that Bhagavan Buddha. After two intermediate kalpas had passed, the king, together with his family, went to the place of the Boundless Light Illuminating Tathagata.
來、應供、正等正覺所。到已頭面禮足，右繞七匝，退住一面。
「爾時，善凈境界王白無邊光照如來言：『世尊！云何菩薩于大乘中得不隨他信？云何菩薩雖復趣向最勝之道而無我相？云何菩薩善能安住無動無不動慧？云何菩薩得方便慧清凈？云何菩薩得久遠觀察不斷根本？云何菩薩於六塵境界雖復增長而無放逸？云何菩薩能于甚深義理之中不生驚怖？云何菩薩得名真實菩薩？』
「時彼無邊光照如來、應供、正等正覺，告善凈境界王言：『大王！諦聽，諦聽！極善作意，今為汝說。大王！有四種法，若諸菩薩能具足者，即得於大乘中不隨他信。何等為四？一者、從勝解出生故信出世聖法；二者、勇猛不退故勤行精進化度眾生；三者、善觀察故起神通智作諸遊戲；四者、智隨知法故於一切法起抉擇相。大王！如是四法，菩薩若具足者，即得於大乘中不隨他信。大王！有四種法，若諸菩薩能具足者，趣向最勝道而不生我相。何等為四？一者、不著禪味而心業調暢；二者、不著己樂施於他樂；三者、成大慈行安住大悲；四者、得廣大信解，能起最上最勝樂欲。如是四法，菩薩若具足者，即得趣向最勝道而不生我相。大王！有四種法，若諸菩薩能具足者，即得安住無動無不動慧。何等為四？一者、內心遠離諂
【現代漢語翻譯】 現代漢語譯本：他們來到如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）所在之處。到達后，他們以頭面禮拜佛足，右繞佛七圈，然後退到一旁站立。 當時，善凈境界王（Shanjing Jingjie Wang）向無邊光照如來（Wubian Guangzhao Rulai）說道：『世尊！菩薩如何在大乘（Mahayana）中獲得不隨他人之信？菩薩如何雖然趨向最殊勝的道，卻沒有我相（Atman）？菩薩如何善能安住于無動無不動之慧？菩薩如何獲得方便慧的清凈？菩薩如何獲得長久觀察而不中斷根本的能力？菩薩如何在六塵（色、聲、香、味、觸、法）境界中雖然增長卻不放逸？菩薩如何能在甚深義理之中不生驚怖？菩薩如何才能被稱為真實的菩薩？』 那時，無邊光照如來、應供、正等正覺，告訴善凈境界王說：『大王！仔細聽，仔細聽！要極善作意（Manasikara），我現在為你解說。大王！有四種法，如果菩薩能夠具足，就能在大乘中獲得不隨他人之信。是哪四種呢？第一，從勝解（Adhimukti）出生，因此相信出世的聖法；第二，因為勇猛不退，所以勤奮修行精進，以度化眾生；第三，因為善於觀察，所以生起神通智，作各種遊戲；第四，因為智慧隨知法，所以對一切法生起抉擇之相。大王！如果菩薩具足這四種法，就能在大乘中獲得不隨他人之信。大王！有四種法，如果菩薩能夠具足，就能趨向最殊勝的道而不生我相。是哪四種呢？第一，不執著禪味，而心業調暢；第二，不執著自己的快樂，而施予他人快樂；第三，成就大慈之行，安住于大悲；第四，獲得廣大的信解，能夠生起最上最殊勝的樂欲。如果菩薩具足這四種法，就能趨向最殊勝的道而不生我相。大王！有四種法，如果菩薩能夠具足，就能安住于無動無不動之慧。是哪四種呢？第一，內心遠離諂媚
【English Translation】 English version: They came to where the Tathagata (Thus Gone One), the Arhat (Worthy One), the Samyaksambuddha (Perfectly Enlightened One) was. Having arrived, they bowed their heads to his feet, circumambulated him seven times to the right, and then withdrew to stand on one side. At that time, King Shanjing Jingjie (King of Pure Realm) said to the Tathagata Wubian Guangzhao (Boundless Light Illuminating): 'World Honored One! How does a Bodhisattva attain faith in the Mahayana (Great Vehicle) that does not follow others? How does a Bodhisattva, though heading towards the most supreme path, have no self-image (Atman)? How does a Bodhisattva skillfully abide in wisdom that is neither moving nor unmoving? How does a Bodhisattva attain the purity of expedient wisdom? How does a Bodhisattva attain the ability to observe for a long time without interrupting the root? How does a Bodhisattva, though increasing in the realm of the six senses (sight, sound, smell, taste, touch, and thought), not become lax? How can a Bodhisattva not be frightened in the midst of profound meanings? How can a Bodhisattva be called a true Bodhisattva?' Then, the Tathagata Wubian Guangzhao, the Arhat, the Samyaksambuddha, said to King Shanjing Jingjie: 'Great King! Listen carefully, listen carefully! Pay very close attention, and I will now explain it to you. Great King! There are four dharmas (teachings), which if a Bodhisattva can fulfill, they will attain faith in the Mahayana that does not follow others. What are the four? First, from the arising of Adhimukti (superior understanding), they believe in the transcendental holy dharma; second, because of their courageous non-retreat, they diligently practice with vigor to liberate sentient beings; third, because of their skillful observation, they generate supernormal wisdom and perform various plays; fourth, because their wisdom follows the knowledge of the dharma, they generate the aspect of discernment towards all dharmas. Great King! If a Bodhisattva fulfills these four dharmas, they will attain faith in the Mahayana that does not follow others. Great King! There are four dharmas, which if a Bodhisattva can fulfill, they will head towards the most supreme path without generating a self-image. What are the four? First, they are not attached to the taste of meditation, and their mind and actions are harmonious; second, they are not attached to their own happiness, but give happiness to others; third, they accomplish the practice of great loving-kindness and abide in great compassion; fourth, they attain vast faith and understanding, and are able to generate the most supreme and excellent desire. If a Bodhisattva fulfills these four dharmas, they will head towards the most supreme path without generating a self-image. Great King! There are four dharmas, which if a Bodhisattva can fulfill, they will abide in wisdom that is neither moving nor unmoving. What are the four? First, their inner mind is far from flattery
誑；二者、內心清凈具善方便；三者、深心方便而不退轉；四者、深心不捨所行。如是四法，菩薩若具足者，即得善住無動無不動慧。大王！有四種法，若諸菩薩能具足者，得方便慧清凈。何等為四？一者、雖觀一切法無我，而常以其四攝之法化度眾生。二者、雖知一切法不可宣說，常以音聲、文字為諸眾生演說法要護持正法。三者、雖觀諸佛法身，而常信解一切如來功德，成辦相好精進無懈。四者、雖觀一切佛剎空寂，而常嚴凈佛土勤行不息。如是四法，菩薩若具足者，即得方便慧清凈。大王！有四種法，若諸菩薩能具足者，即得久遠觀察根本不斷。何等為四？一者、能善觀察菩提道場，以菩提心不捨離故。二者、善觀佛智，自智無著故。三者、善觀轉妙法輪，隨所聞法皆能為說不懈倦故。四者、善觀大涅槃法，而不厭離生滅法故。如是四法，菩薩若具足者，即得久遠觀察根本不斷。大王！有四種法，若諸菩薩能具足者，於六塵境界雖復增長而無放逸。何等為四？一者、為轉輪聖王化度人民，善觀諸行無常，雖復六塵境界增長而無放逸。二者、為帝釋天主化諸天眾，善觀諸行是苦，雖復六塵境界增長而無放逸。三者、現作魔王化諸魔眾，善觀諸法無我，雖復六塵境界增長而無放逸。四者、為大梵王化諸梵眾，善觀涅
【現代漢語翻譯】 現代漢語譯本 欺誑；第二，內心清凈且具備善巧方便；第三，以深切之心運用方便而不退轉；第四，以深切之心不捨棄所行。菩薩如果具足這四種法，就能安住于不動搖的智慧。大王！有四種法，如果菩薩能夠具足，就能獲得方便智慧的清凈。是哪四種呢？第一，雖然觀察一切法無我，但常常以四攝法來教化眾生。第二，雖然知道一切法不可言說，但常常以音聲、文字為眾生演說佛法要義，護持正法。第三，雖然觀察諸佛的法身，但常常信解一切如來的功德，成就相好，精進不懈。第四，雖然觀察一切佛剎空寂，但常常莊嚴清凈佛土，勤行不息。菩薩如果具足這四種法，就能獲得方便智慧的清凈。大王！有四種法，如果菩薩能夠具足，就能長久觀察根本而不中斷。是哪四種呢？第一，能夠善於觀察菩提道場（菩提樹下成道之處），因為菩提心不捨離的緣故。第二，善於觀察佛的智慧，因為自己的智慧沒有執著的緣故。第三，善於觀察轉妙法輪（佛陀宣講佛法），因為隨所聽聞的佛法都能為他人宣說而不懈倦的緣故。第四，善於觀察大涅槃法（佛陀最終的寂滅），而不厭離生滅法（世間萬物的生滅變化）的緣故。菩薩如果具足這四種法，就能長久觀察根本而不中斷。大王！有四種法，如果菩薩能夠具足，在六塵境界（色、聲、香、味、觸、法）中即使增長也不會放逸。是哪四種呢？第一，爲了轉輪聖王（統治世界的理想君主）教化人民，善於觀察諸行無常，即使六塵境界增長也不會放逸。第二，爲了帝釋天主（忉利天之主）教化諸天眾，善於觀察諸行是苦，即使六塵境界增長也不會放逸。第三，現作魔王教化諸魔眾，善於觀察諸法無我，即使六塵境界增長也不會放逸。第四，爲了大梵天王（色界天之主）教化諸梵眾，善於觀察涅槃寂靜。
【English Translation】 English version Deceit; second, having a pure mind and possessing skillful means; third, using skillful means with a profound mind without retreating; fourth, with a profound mind not abandoning what is practiced. If a Bodhisattva possesses these four dharmas, they will attain a firm dwelling in wisdom that is unmoved and unmoving. Great King! There are four dharmas, which if Bodhisattvas can possess, they will attain the purity of expedient wisdom. What are the four? First, although observing that all dharmas are without self, they constantly use the four means of attraction to teach and transform sentient beings. Second, although knowing that all dharmas are inexpressible, they constantly use sounds and words to expound the essential teachings of the Dharma for sentient beings and protect the true Dharma. Third, although observing the Dharmakaya (Dharma body) of all Buddhas, they constantly believe in and understand the merits of all Tathagatas (Buddhas), accomplishing the marks and characteristics with diligence and without laziness. Fourth, although observing that all Buddha-lands are empty and still, they constantly adorn and purify the Buddha-lands, diligently practicing without ceasing. If a Bodhisattva possesses these four dharmas, they will attain the purity of expedient wisdom. Great King! There are four dharmas, which if Bodhisattvas can possess, they will attain long-lasting observation of the root without interruption. What are the four? First, being able to skillfully observe the Bodhi-mandala (place of enlightenment), because the Bodhi-mind is not abandoned. Second, skillfully observing the wisdom of the Buddha, because one's own wisdom is without attachment. Third, skillfully observing the turning of the wonderful Dharma wheel (Buddha's teaching), because one can expound the Dharma to others without weariness, according to what one has heard. Fourth, skillfully observing the Dharma of Great Nirvana (Buddha's final liberation), without being averse to the dharmas of birth and death (the cycle of existence). If a Bodhisattva possesses these four dharmas, they will attain long-lasting observation of the root without interruption. Great King! There are four dharmas, which if Bodhisattvas can possess, they will not be negligent even when the six sense objects (form, sound, smell, taste, touch, and mental objects) increase. What are the four? First, in order to transform the people as a Chakravartin King (ideal ruler of the world), skillfully observing that all actions are impermanent, they will not be negligent even when the six sense objects increase. Second, in order to transform the heavenly beings as the Lord of the Devas (Indra), skillfully observing that all actions are suffering, they will not be negligent even when the six sense objects increase. Third, appearing as a Mara King to transform the Mara beings, skillfully observing that all dharmas are without self, they will not be negligent even when the six sense objects increase. Fourth, in order to transform the Brahma beings as the Great Brahma King, skillfully observing the stillness of Nirvana.
槃寂靜，雖復六塵境界增長而無放逸。如是四法，菩薩若具足者，即於六塵境界雖復增長而無放逸。大王！有四種法，若諸菩薩能具足者，即于甚深義理不生驚怖。何等為四？一者、親近真實善友。二者、于善友所相續無間，開示甚深佛菩提法。三者、于如是等甚深經典，乃至多百由旬，亦往聽受抉擇其義。四者、如所聞法，起慧推求，但依于義不依于文。如是四法，菩薩若具足者，即于甚深義理不生驚怖。大王！有四種法，若諸菩薩能具足者，即得名為真實菩薩。何等為四？一者、勤行精進修諸波羅蜜多；二者、趣大悲心勤行化度一切眾生；三者、以精進力，勤行圓滿一切佛法；四者、能于無量生死之中，勤行攝化不生疲倦，復能積集福智勝行。如是四法，菩薩若具足者，即得名為真實菩薩。』
「海意！彼無邊光照如來，說如是等四種法門時，彼會之中有十千俱胝那庾多人，發阿耨多羅三藐三菩提心；八俱胝那庾多百千苾芻，不受諸法漏盡意解；彼王太子妃主宮嬪，皆得柔順法忍；其善凈境界王，得利順法忍。彼王即時心大歡喜悅懌踴躍，即以王之一切所有諸妙受用，持獻彼佛。時彼無邊光照如來，告善凈境界王言：『大王！汝已舍諸所有獻佛如來，汝宜於我最上法中凈信出家舍于非家。何以故？大王！若
【現代漢語翻譯】 現代漢語譯本 『處於寂靜涅槃，即使六塵境界增長也不會放縱。如果菩薩能具備這四種法，即使在六塵境界增長時也不會放縱。大王！有四種法，如果菩薩能具備，就不會對甚深的義理感到驚恐。是哪四種呢？第一，親近真實的善友。第二，在善友那裡持續不斷地聽聞開示甚深的佛菩提法。第三，對於這些甚深的經典，即使遠至數百由旬（yojana，古印度長度單位，約合7-15公里），也前往聽受並抉擇其義。第四，對於所聽聞的法，生起智慧進行推求，只依據義理而不依據文字。如果菩薩能具備這四種法，就不會對甚深的義理感到驚恐。大王！有四種法，如果菩薩能具備，就可以被稱為真實的菩薩。是哪四種呢？第一，勤奮精進地修行各種波羅蜜多（pāramitā，意為「到彼岸」，指菩薩的修行方法）。第二，以大悲心為出發點，勤奮地教化度脫一切眾生。第三，以精進的力量，勤奮地圓滿一切佛法。第四，能夠在無量的生死輪迴中，勤奮地攝受教化眾生而不感到疲倦，並且能夠積累福德和智慧的殊勝修行。如果菩薩能具備這四種法，就可以被稱為真實的菩薩。』
『海意（Sāgaramati，菩薩名）！當無邊光照如來（Amitābha，阿彌陀佛）宣說這些四種法門時，在那個法會中有十千俱胝那庾多（nayuta，數量單位，約等於一千萬）人，發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺，即成佛的決心）；八俱胝那庾多百千比丘（bhikṣu，出家男眾），不受諸法，漏盡意解（指斷盡煩惱，獲得解脫）；那些王太子妃和宮嬪，都獲得了柔順法忍（kṣānti，對佛法的理解和接受）；那位善凈境界王（Śuddhodana，凈飯王），獲得了利順法忍。那位國王當時心中非常歡喜，踴躍不已，立即將他作為國王的一切所有美好的享用，獻給了那位佛陀。當時，無邊光照如來告訴善凈境界王說：『大王！你已經捨棄了所有的一切獻給佛陀如來，你應該在我最上的佛法中，以清凈的信心出家，捨棄世俗的家。為什麼呢？大王！如果
【English Translation】 English version 'Being in the quiescence of Nirvana, even if the realms of the six senses increase, there is no indulgence. If a Bodhisattva possesses these four dharmas, even when the realms of the six senses increase, there is no indulgence. Great King! There are four dharmas, which if Bodhisattvas possess, they will not be frightened by profound meanings. What are the four? First, to be close to true virtuous friends. Second, to continuously and uninterruptedly hear the exposition of the profound Dharma of Bodhi from virtuous friends. Third, for such profound scriptures, even if they are hundreds of yojanas (yojana, an ancient Indian unit of distance, approximately 7-15 kilometers) away, to go and listen, and to discern their meaning. Fourth, for the Dharma that has been heard, to generate wisdom and seek its meaning, relying only on the meaning and not on the words. If a Bodhisattva possesses these four dharmas, they will not be frightened by profound meanings. Great King! There are four dharmas, which if Bodhisattvas possess, they can be called true Bodhisattvas. What are the four? First, to diligently practice and cultivate all the pāramitās (pāramitā, meaning 'to the other shore,' referring to the practices of a Bodhisattva). Second, to be motivated by great compassion and diligently teach and liberate all sentient beings. Third, with the power of diligence, to diligently perfect all the Buddha's teachings. Fourth, to be able to diligently gather and teach sentient beings in countless cycles of birth and death without fatigue, and to accumulate meritorious deeds and the superior practice of wisdom. If a Bodhisattva possesses these four dharmas, they can be called true Bodhisattvas.'
'Sāgaramati (a Bodhisattva's name)! When the Tathāgata Amitābha (Amitābha, the Buddha of Infinite Light) was expounding these four dharmas, in that assembly there were ten thousand koti nayutas (nayuta, a unit of number, approximately ten million) of people who generated the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, the unsurpassed perfect enlightenment, the determination to become a Buddha); eight koti nayuta hundred thousand bhikṣus (bhikṣu, ordained male monks), without being attached to any dharmas, attained the exhaustion of outflows and the understanding of liberation; those crown prince consorts and palace ladies all attained the kṣānti (kṣānti, forbearance, understanding and acceptance of the Dharma) of gentleness; that King Śuddhodana (Śuddhodana, the king of the pure realm), attained the kṣānti of beneficial compliance. That king was then greatly joyful, elated, and ecstatic, and immediately offered all his royal possessions and enjoyments to that Buddha. At that time, the Tathāgata Amitābha said to King Śuddhodana: 'Great King! You have already given up all your possessions to offer to the Buddha Tathāgata, you should, with pure faith, leave your home and become a monk in my supreme Dharma. Why is that? Great King! If'
于如來最上法中凈信出家者，有大威力得大稱讚。大王當知！出家菩薩得二十種廣大善利，是即圓滿彼一切智無上勝利。何等為二十？一者、棄捨王之所有富貴受用，得無我、我所大利；二者、樂出家已而能出離煩惱大利；三者、被服袈裟得心無雜染大利；四者、于其聖種生歡喜已即能圓具長養大利；五者、修行頭陀功德斷除多欲得離染大利；六者、戒蘊清凈已生天人中得斯大利；七者、不捨菩提心得圓滿六波羅蜜多大利；八者、居寂靜處得離憒鬧大利；九者、心無愛著得思惟法樂大利；十者、修習禪支得心調暢大利；十一者、勤求多聞得大慧大利；十二者、離諸慢故得大智大利；十三者、少求少事故得抉擇聖法大利；十四者、於一切眾生心平等故得大慈大利；十五者、起解脫一切眾生心故得大悲大利；十六者、不惜身命故得護持正法大利；十七者、心輕安故得神通大利；十八者、常唸佛故(此下合有一句得大利文，梵本脫落)；十九者、常所伺察深固法故得無生法忍大利；二十者、積集一切勝功德故速成一切智大利。大王！此如是等二十種法，是即出家功德勝利，諸出家菩薩不為難得。是故大王！汝今宜應于最上法中凈信出家。』
「海意！時彼世尊，為善凈境界王如應教授。王出家已，其王即舍一切所有，
【現代漢語翻譯】 現代漢語譯本： 對於在如來最上之法中以清凈的信心出家的人，具有強大的力量，獲得極大的讚譽。大王應當知道！出家的菩薩能獲得二十種廣大的善利，這就能圓滿他們一切智的無上勝利。這二十種是什麼呢？第一，捨棄國王所擁有的富貴享用，獲得無我（沒有『我』的執著）和我所（沒有『我所擁有』的執著）的巨大利益；第二，樂於出家后能夠脫離煩惱的巨大利益；第三，披上袈裟后獲得內心沒有雜染的巨大利益；第四，對於聖種（佛陀的教誨）產生歡喜后，就能圓滿地具備長養的巨大利益；第五，修行頭陀（苦行）功德，斷除過多的慾望，獲得遠離染污的巨大利益；第六，戒律清凈后，在天人中獲得這種巨大的利益；第七，不捨棄菩提心（覺悟之心），獲得圓滿六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）的巨大利益；第八，居住在寂靜之處，獲得遠離喧鬧的巨大利益；第九，內心沒有愛著，獲得思維佛法之樂的巨大利益；第十，修習禪定支，獲得內心調和暢快的巨大利益；第十一，勤奮求學，獲得大智慧的巨大利益；第十二，遠離驕慢，獲得大智慧的巨大利益；第十三，少求少事，獲得抉擇聖法的巨大利益；第十四，對於一切眾生心平等，獲得大慈的巨大利益；第十五，生起解脫一切眾生的心，獲得大悲的巨大利益；第十六，不吝惜身命，獲得護持正法的巨大利益；第十七，內心輕安，獲得神通的巨大利益；第十八，常常憶念佛陀（此處原文缺失『獲得大利益』），第十九，常常觀察深奧的佛法，獲得無生法忍（對無生之理的領悟）的巨大利益；第二十，積累一切殊勝的功德，迅速成就一切智的巨大利益。大王！這如上所說的二十種法，就是出家的功德勝利，對於出家的菩薩來說並非難以獲得。因此，大王！您現在應當在最上之法中以清凈的信心出家。 『海意！』當時那位世尊，為善凈境界王如理如法地教導。國王出家后，就捨棄了一切所有。
【English Translation】 English version: Those who, with pure faith, renounce the world and enter the monastic life in the supreme Dharma of the Tathagata, possess great power and receive great praise. O Great King, know that a Bodhisattva who has renounced the world obtains twenty kinds of vast benefits, which are the complete and unsurpassed victory of all-knowing wisdom. What are these twenty? First, by abandoning the riches and pleasures of a king, one obtains the great benefit of non-self (anatta) and non-possession (anatta-bhava); second, having rejoiced in renunciation, one is able to obtain the great benefit of liberation from afflictions; third, by wearing the monastic robe, one obtains the great benefit of a mind free from defilement; fourth, having generated joy in the noble lineage (Buddha's teachings), one is able to fully possess the great benefit of growth; fifth, by practicing the ascetic virtues (dhuta-guna), one cuts off excessive desires and obtains the great benefit of detachment; sixth, having purified the aggregates of precepts (sila-skandha), one obtains this great benefit among gods and humans; seventh, by not abandoning the Bodhi-mind (mind of enlightenment), one obtains the great benefit of perfecting the six paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom); eighth, by dwelling in solitude, one obtains the great benefit of being free from disturbance; ninth, with a mind free from attachment, one obtains the great benefit of contemplating the Dharma; tenth, by practicing the limbs of meditation (dhyana-angas), one obtains the great benefit of a calm and harmonious mind; eleventh, by diligently seeking knowledge, one obtains the great benefit of great wisdom; twelfth, by being free from pride, one obtains the great benefit of great intelligence; thirteenth, by having few desires and few activities, one obtains the great benefit of discerning the sacred Dharma; fourteenth, by having an equal mind towards all beings, one obtains the great benefit of great loving-kindness; fifteenth, by generating the mind to liberate all beings, one obtains the great benefit of great compassion; sixteenth, by not being attached to one's own life, one obtains the great benefit of protecting the true Dharma; seventeenth, with a light and peaceful mind, one obtains the great benefit of supernormal powers; eighteenth, by constantly remembering the Buddha (the original text is missing 'obtains great benefit'), nineteenth, by constantly observing the profound Dharma, one obtains the great benefit of the acceptance of the non-arising of phenomena (anutpattika-dharma-kshanti); twentieth, by accumulating all superior merits, one quickly achieves the great benefit of all-knowing wisdom. O Great King! These twenty kinds of Dharma are the benefits and victories of renunciation, and they are not difficult for a Bodhisattva who has renounced the world to obtain. Therefore, O Great King! You should now renounce the world with pure faith in the supreme Dharma. 'O Ocean-Mind!' At that time, that World-Honored One, taught King Good-Pure-Realm appropriately. After the king renounced the world, he abandoned all his possessions.
于王勝福乃生厭離，鬚髮自落袈裟著身成苾芻相。其王于彼世尊法中，凈信出家已，王諸宮嬪亦隨出家，太子妃主而亦出家，乃至國境之中所化庶民，有九十九俱胝那庾多百千人眾，悉隨出家，皆發精進勤求善法。海意！汝且觀是諸佛誠言，能生凈信，一切福行與諸眾生而為依止。彼善凈境界王既出家已，后復與諸出家眷屬，同詣無邊光照如來所，到已作禮而白佛言：『唯愿世尊，教授於我，當如佛言堅固修行，令我于諸國土之中不空受食。』
「爾時，彼佛告善凈境界苾芻：『汝從今已往，名字苾芻，墮苾芻眾，應當于自境界清凈所作，及自境界深固伺察，隨所伺察如理而住。何名自境界？謂六塵境來為障礙，汝于爾時、應當如實現前覺了諦觀菩提，應于菩提起深遠想，勿起近想。』時善凈境界苾芻，承彼世尊如所教授已，深固志意不生放逸，求離煩惱如理修行，于自境界如實伺察。復云何是深固伺察？所謂眼境界即空境界，空境界即一切眾生境界，一切眾生境界、空境界即佛境界；如是耳、鼻、舌、身、意境界即空境界，空境界即一切眾生境界，一切眾生境界、空境界即佛境界。又眼境界即無相境界，無相境界即一切眾生境界，一切眾生境界、無相境界即佛境界；乃至意境界即無相境界，無相境界即一切眾
【現代漢語翻譯】 現代漢語譯本 於是，勝福王對世俗生活產生了厭倦，鬚髮自然脫落，穿上袈裟，成爲了比丘的形象。這位國王在世尊的教法中，以清凈的信心出家后，他的後宮嬪妃也隨之出家，太子妃也出家了，乃至整個國境之內所教化的民眾，有九十九俱胝那由他百千人，都跟隨出家，都發奮精進，勤求善法。海意（菩薩名）！你應當觀察諸佛的真實之言，能夠產生清凈的信心，一切的福德行為都成為眾生的依靠。那位善凈境界王出家之後，又和他的出家眷屬一同前往無邊光照如來（佛名）的處所，到達后頂禮佛陀，並對佛說：『唯愿世尊，教導我，我當如佛所言，堅定修行，使我在各個國土之中不白白接受供養。』 當時，那位佛陀告訴善凈境界比丘：『你從今以後，名字叫做比丘，歸入比丘僧團，應當在自己的境界中清凈所作，並且在自己的境界中深入觀察，隨著所觀察的如理而住。什麼叫做自己的境界呢？就是六塵（色、聲、香、味、觸、法）的境界來成為障礙，你在這個時候，應當如實地現前覺悟，諦觀菩提，應當對菩提生起深遠的理解，不要生起淺近的想法。』當時，善凈境界比丘，接受了世尊的教導之後，以深固的意志不放逸，求離煩惱，如理修行，在自己的境界中如實觀察。又什麼是深入觀察呢？所謂眼境界就是空境界，空境界就是一切眾生的境界，一切眾生的境界、空境界就是佛的境界；像這樣，耳、鼻、舌、身、意境界就是空境界，空境界就是一切眾生的境界，一切眾生的境界、空境界就是佛的境界。又眼境界就是無相境界，無相境界就是一切眾生的境界，一切眾生的境界、無相境界就是佛的境界；乃至意境界就是無相境界，無相境界就是一切眾
【English Translation】 English version Then, King Shengfu developed a sense of revulsion towards worldly life. His hair and beard naturally fell off, and he donned a kasaya, assuming the appearance of a Bhikshu. After this king, with pure faith, renounced his home in the Dharma of the World Honored One, his palace consorts also followed him into renunciation, as did the crown prince's wife. Furthermore, within the entire kingdom, the common people who had been converted, numbering ninety-nine kotis nayutas of hundreds of thousands, all followed him into renunciation. They all diligently practiced, striving to seek the good Dharma. Haiyi (a Bodhisattva's name)! You should observe that the true words of the Buddhas can generate pure faith, and all meritorious actions become the refuge for all sentient beings. After that King of Good and Pure Realm renounced his home, he and his renunciate retinue went to the place of the Tathagata of Boundless Light (a Buddha's name). Having arrived, they bowed to the Buddha and said: 'World Honored One, I beseech you to instruct me. I shall firmly practice as the Buddha has said, so that I may not receive offerings in vain in any land.' At that time, that Buddha told the Bhikshu of Good and Pure Realm: 'From now on, your name shall be Bhikshu, and you shall be part of the Bhikshu Sangha. You should purify your actions within your own realm, and deeply observe your own realm, abiding in accordance with your observations. What is meant by your own realm? It is the realm of the six sense objects (form, sound, smell, taste, touch, and dharma) that come as obstacles. At that time, you should truly realize and contemplate Bodhi, and you should have a profound understanding of Bodhi, not a superficial one.' Then, the Bhikshu of Good and Pure Realm, having received the teachings of the World Honored One, with a firm resolve, did not become lax. He sought to be free from afflictions, practiced according to the Dharma, and truly observed his own realm. Furthermore, what is deep observation? It is that the realm of the eye is the realm of emptiness, the realm of emptiness is the realm of all sentient beings, and the realm of all sentient beings, the realm of emptiness, is the realm of the Buddha. Likewise, the realms of the ear, nose, tongue, body, and mind are the realm of emptiness, the realm of emptiness is the realm of all sentient beings, and the realm of all sentient beings, the realm of emptiness, is the realm of the Buddha. Furthermore, the realm of the eye is the realm of no-form, the realm of no-form is the realm of all sentient beings, and the realm of all sentient beings, the realm of no-form, is the realm of the Buddha. And so on, the realm of the mind is the realm of no-form, the realm of no-form is all sentient beings
生境界，一切眾生境界、無相境界即佛境界。又眼境界即無愿境界、無作境界、無生無起境界，無起境界即一切眾生境界，一切眾生境界、無起境界即佛境界。海意！彼善凈境界苾芻，聞所說已，即入是法中，乃得身心堪任調暢。是故能修欲勤心慧四種神足，不久能起五種神通，一心專注而不放逸，得入總攝一切言義陀羅尼門。」
爾時，佛告海意菩薩摩訶薩言：「汝今應當勿生疑念，彼時善凈境界苾芻，舍轉輪王最勝之位，于佛法中出家修道者，豈異人乎？即汝身是。彼時隨王出家九十九俱胝那庾多百千苾芻者，豈異人乎？即此會中隨汝海意同來聽法菩薩眾是。」
當佛世尊說是往昔因緣時，此大會中有一萬八千人，發阿耨多羅三藐三菩提心；八千菩薩得無生法忍。◎
佛說海意菩薩所問凈印法門經卷第十五 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第十六
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉 詔譯
◎爾時，世尊告海意菩薩言：「海意！若諸菩薩欲證阿耨多羅三藐三菩提者，應當修學汝等大士諸所施作。菩薩不應但修捷語利辯，應當如說亦然能行。云何是菩薩如說不能行？海意！
【現代漢語翻譯】 現代漢語譯本：生之境界，一切眾生之境界、無相之境界即是佛之境界。又眼之境界即是無愿之境界、無作之境界、無生無起之境界，無起之境界即是一切眾生之境界，一切眾生之境界、無起之境界即是佛之境界。海意（菩薩名）！那位善凈境界的比丘，聽聞這些話后，便能進入此法中，從而身心得以堪能調暢。因此，他能修習欲、勤、心、慧四種神足，不久便能生起五種神通，一心專注而不放逸，得以進入總攝一切言語義理的陀羅尼門。 當時，佛告訴海意菩薩摩訶薩說：『你現在應當不要產生疑惑，那時那位善凈境界的比丘，捨棄轉輪王最尊貴的位置，在佛法中出家修道的人，難道是別人嗎？就是你自身啊。那時跟隨國王出家九十九俱胝（億）那庾多（數量單位）百千的比丘們，難道是別人嗎？就是現在這法會中跟隨你海意一同前來聽法的菩薩眾啊。』 當佛世尊講述這些往昔因緣時，此大會中有一萬八千人，發起了阿耨多羅三藐三菩提心（無上正等正覺之心）；八千菩薩獲得了無生法忍（對諸法不生不滅的真理的領悟）。 《佛說海意菩薩所問凈印法門經》卷第十五 《佛說海意菩薩所問凈印法門經》卷第十六 西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉詔譯 當時，世尊告訴海意菩薩說：『海意！如果各位菩薩想要證得阿耨多羅三藐三菩提（無上正等正覺），就應當修學你們這些大士所做的事情。菩薩不應該只修習快速的言語和巧妙的辯論，應當像所說的那樣也能實行。什麼是菩薩像所說的那樣卻不能實行呢？海意！』
【English Translation】 English version: The realm of birth, the realm of all sentient beings, the realm of no-form is the realm of the Buddha. Furthermore, the realm of the eye is the realm of no-desire, the realm of no-action, the realm of no-birth and no-arising. The realm of no-arising is the realm of all sentient beings, and the realm of all sentient beings, the realm of no-arising, is the realm of the Buddha. O Haiyi (name of a Bodhisattva)! That Bhikshu (monk) of pure and virtuous realm, upon hearing these words, enters into this Dharma, thereby his body and mind become capable and harmonious. Therefore, he can cultivate the four divine abodes of desire, diligence, mind, and wisdom, and soon he can generate the five supernormal powers, focusing his mind without negligence, and thus enter the Dharani (a type of mantra) gate that encompasses all words and meanings. At that time, the Buddha said to Bodhisattva Mahasattva Haiyi: 'You should not have any doubts now. That Bhikshu of pure and virtuous realm, who abandoned the supreme position of a Chakravartin (universal monarch) and renounced the world to cultivate the path in the Buddha's Dharma, was he someone else? It was you yourself. Those ninety-nine kotis (hundred million) nayutas (a large number) of hundreds of thousands of Bhikshus who followed the king to renounce the world, were they someone else? They are the assembly of Bodhisattvas who have come to listen to the Dharma with you, Haiyi.' When the World Honored One Buddha was speaking about these past causes and conditions, in this great assembly, eighteen thousand people generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment); eight thousand Bodhisattvas attained the Kshanti (patience, acceptance) of no-birth of Dharma (the truth of non-arising and non-ceasing of all phenomena). The Sutra of the Pure Seal Dharma as Asked by Bodhisattva Haiyi, Spoken by the Buddha, Volume Fifteen The Sutra of the Pure Seal Dharma as Asked by Bodhisattva Haiyi, Spoken by the Buddha, Volume Sixteen Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Chuan Fan Da Shi, the Purple-robed Shramana, Chen Fa Hu, and others, by Imperial Decree, from the Western Heaven. At that time, the World Honored One said to Bodhisattva Haiyi: 'Haiyi! If all Bodhisattvas wish to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), they should learn and practice what you great beings have done. Bodhisattvas should not only cultivate quick speech and skillful debate, but should also be able to practice as they speak. What is it that a Bodhisattva speaks but cannot practice? Haiyi!'
謂若菩薩雖具辯慧，而不積集諸善菩提分法，而作是言：『我當成佛已，普召一切眾生，廣行法施，令諸眾生得法滿足。』然此菩薩，不能勤行修習多聞，亦不積集諸善菩提分法，虛誑一切眾生；此即是為如說不能行。海意！若有菩薩作如是言：『我當成佛已，普召一切眾生，廣行法施，令諸眾生得法滿足。』時彼菩薩而能勤行修習多聞，亦復積集諸善菩提分法，此即是為如說能行。
「海意！又復如說不能行者，譬如世間若王、若臣普召國中一切人民，欲餉美膳悉令飽滿，而不備辦所須飲食，虛誑國中一切人民。是諸人眾既誤所食，各于異處求以食之，心懷恚恨呵責而出。海意！菩薩亦復如是，愿為一切眾生未度者令度，未解脫者令得解脫，未安隱者令得安隱，未涅槃者令至涅槃；而彼菩薩雖有是愿，而不勤修多聞，亦不積集諸善菩提分法，此即是為如說不能行。彼菩薩者，虛誑天人世間，賢聖呵毀亦復嫌棄，安立諍訟而不能為大智之主，不能畢竟圓滿誓願。海意！若欲發起最極難得最上大智，應當于彼無上大乘不生懈退。是故當知！菩薩不應但以語言虛誑一切天人世間。
「複次，海意！諸菩薩者，或有人來求請說法時，彼菩薩即當隨言：『我為汝說如是之法，以如是法化度于汝，乃至棄捨己身亦不
{ "translations": [ "現代漢語譯本：佛陀說，『海意（菩薩名）！如果菩薩雖然具有辯才和智慧，卻不積累各種有助於覺悟的善法，反而說：『我將來成佛后，會普召一切眾生，廣泛施行佛法，使眾生都能得到佛法的滿足。』這樣的菩薩，不能勤奮地修習佛法，也不積累各種有助於覺悟的善法，只是虛妄地欺騙一切眾生；這就是所謂的『說而不能行』。海意！如果菩薩說：『我將來成佛后，會普召一切眾生，廣泛施行佛法，使眾生都能得到佛法的滿足。』而這位菩薩能夠勤奮地修習佛法，並且積累各種有助於覺悟的善法，這就是所謂的『說而能行』。", "『海意！再說，所謂的『說而不能行』，就像世間的國王或大臣，普召全國人民，想要用美味佳餚讓大家吃飽，卻不準備所需的食物，只是虛妄地欺騙全國人民。這些人因為沒有得到食物，只好各自到別處尋找食物，心中懷著怨恨，責罵著離開。海意！菩薩也是如此，發願要讓一切沒有得度的眾生得到度化，沒有解脫的眾生得到解脫，沒有安穩的眾生得到安穩，沒有涅槃的眾生到達涅槃；然而，這位菩薩雖然有這樣的願望，卻不勤奮地修習佛法，也不積累各種有助於覺悟的善法，這就是所謂的『說而不能行』。這樣的菩薩，虛妄地欺騙天人世間，會被賢聖呵責和嫌棄，引發爭論，而不能成為大智慧的主人，不能最終圓滿自己的誓願。海意！如果想要發起最極難得、最上等的智慧，就應當對無上大乘佛法不生懈怠退縮之心。所以應當知道！菩薩不應該只是用語言虛妄地欺騙一切天人世間。", "『再者，海意！各位菩薩，如果有人來請求說法時，這位菩薩應當立即迴應：『我為你宣說這樣的佛法，用這樣的佛法來教化你，甚至可以爲了你捨棄自己的身體，也絕不違背自己的諾言。』" ], "english_translations": [ "English version: The Buddha said, 'Haiyi (a Bodhisattva's name)! If a Bodhisattva, though possessing eloquence and wisdom, does not accumulate various virtuous practices that contribute to enlightenment, but instead says: "When I become a Buddha, I will universally summon all sentient beings, widely bestow the Dharma, and enable all beings to be satisfied with the Dharma," such a Bodhisattva, who does not diligently practice and study the Dharma, nor accumulate various virtuous practices that contribute to enlightenment, is merely deceiving all sentient beings; this is what is meant by "speaking without acting." Haiyi! If a Bodhisattva says: "When I become a Buddha, I will universally summon all sentient beings, widely bestow the Dharma, and enable all beings to be satisfied with the Dharma," and this Bodhisattva is able to diligently practice and study the Dharma, and also accumulate various virtuous practices that contribute to enlightenment, this is what is meant by "speaking and acting."',", "'Haiyi! Furthermore, the so-called "speaking without acting" is like a king or minister in the world who summons all the people in the country, wanting to feed them with delicious food and make them full, but does not prepare the necessary food, merely deceiving all the people in the country. These people, having not received food, have to seek food elsewhere, harboring resentment in their hearts, and leave with reproaches. Haiyi! Bodhisattvas are also like this, vowing to liberate all sentient beings who have not been liberated, to free those who have not been freed, to bring peace to those who have not found peace, and to lead those who have not reached Nirvana to Nirvana; however, this Bodhisattva, though having such vows, does not diligently practice and study the Dharma, nor accumulate various virtuous practices that contribute to enlightenment, this is what is meant by "speaking without acting." Such a Bodhisattva, falsely deceiving the world of gods and humans, will be reproached and despised by the wise and virtuous, causing disputes, and will not be able to become the master of great wisdom, nor ultimately fulfill their vows. Haiyi! If one wishes to generate the most rare and supreme wisdom, one should not be lazy or retreat from the unsurpassed Mahayana Dharma. Therefore, it should be known! Bodhisattvas should not merely use words to falsely deceive all the worlds of gods and humans.'", "'Furthermore, Haiyi! When Bodhisattvas are requested to teach the Dharma, they should immediately respond: "I will expound such Dharma for you, and use such Dharma to guide you, even to the point of sacrificing my own body, I will never break my promise."'" ] }
吝惜。』而是菩薩即不虛誑一切眾生，如是因緣汝應當知。複次，海意！我念過去無量無數阿僧祇劫之前，有一師子獸王，名不壞身，處於深山巖窟之中，常行慈心，視護一切眾生，但以草葉、花果而為所食。時彼巖中有二獼猴雄雌共居，後生二子，欲有陀行，乃以其子付託獸王而為守護，付已他行。有一鷲王名曰利見，飛處空中忽然至地，搏取猴子旋轉于空。時師子王見其被搏，即向鷲王，說伽陀曰：
「『奇哉鷲王汝知我， 放舍此二獼猴子； 我此守護令無畏， 與彼歸趣勿生害。』
「爾時，鷲王即說伽陀答師子王曰：
「『獸王若能捨己身， 我當舍此二猴子； 我處空中此為食， 無食居空何所為？』
「師子獸王又復答曰：
「『我寧捨身與汝食， 汝今速放此二猴； 我願視護至菩提， 智者應無虛妄語。』
「於是師子獸王說伽陀已，深心堅固而無虛妄，將舍其身。
「爾時鷲王見是事已，嘆未曾有，說伽陀曰：
「『世間性命為滋長， 能捨己身為護陀； 我今舍此二猴子， 令汝久住修法行。』
「海意！汝今當知！彼時不壞身師子王者，勿起異見，即我身是。雄獼猴者，大迦葉是。雌獼猴者，賢護苾芻尼是。二獼
{ "translations": [ "現代漢語譯本：『吝惜。』而是菩薩不欺騙一切眾生，你應該知道這個因緣。再者，海意（菩薩名）！我回憶過去無量無數阿僧祇劫（極長的時間單位）之前，有一隻獅子獸王，名叫不壞身（獅子的名字），住在深山巖洞之中，常常懷著慈悲心，守護一切眾生，只吃草葉、花果為食。當時，那個巖洞里有兩隻獼猴，一雄一雌，共同居住，後來生了兩個小猴子，想要去其他地方，就把小猴子託付給獅子獸王守護，然後自己離開了。有一隻鷲王，名叫利見（鷲的名字），從空中飛下來，突然落在地上，抓起小猴子，在空中盤旋。當時，獅子獸王看到小猴子被抓，就對鷲王說偈語：", "『奇怪啊，鷲王，你認識我，放了這兩隻小猴子吧；我在這裡守護它們，讓它們沒有恐懼，讓它們回到它們的地方，不要傷害它們。』", "當時，鷲王就用偈語回答獅子獸王說：", "『獸王，如果你能捨棄自己的身體，我就放了這兩隻猴子；我住在空中，以它們為食，沒有食物，我住在空中做什麼呢？』", "獅子獸王又回答說：", "『我寧願捨棄身體給你吃，你現在快放了這兩隻猴子；我發願守護它們直到成佛，有智慧的人不應該說謊。』", "於是，獅子獸王說完偈語后，內心堅定，沒有虛妄，準備捨棄自己的身體。", "當時，鷲王看到這件事後，感嘆從未見過，說偈語道：", "『世間生命是爲了滋養，你竟然能捨棄自己的身體來保護它們；我現在放了這兩隻猴子，讓你長久地修行佛法。』", "海意！你現在應當知道！當時的不壞身獅子獸王，不要有其他的想法，就是我的前身。雄獼猴，就是大迦葉（佛陀的十大弟子之一）。雌獼猴，就是賢護比丘尼（尼姑的名字）。兩隻小猴子，就是現在的羅睺羅（佛陀的兒子）和難陀（佛陀的弟弟）。", "所以，海意！菩薩摩訶薩（大菩薩）應該像這樣，不吝惜自己的身體，不吝惜自己的生命，不吝惜自己的財富，不吝惜自己的眷屬，不吝惜自己的地位，不吝惜自己的名譽，不吝惜自己的快樂，不吝惜自己的智慧，不吝惜自己的功德，不吝惜自己的神通，不吝惜自己的辯才，不吝惜自己的禪定，不吝惜自己的解脫，不吝惜自己的菩提心，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝惜自己的佛威，不吝惜自己的佛德，不吝惜自己的佛行，不吝惜自己的佛果，不吝惜自己的佛法，不吝惜自己的佛土，不吝惜自己的佛身，不吝惜自己的佛智，不吝惜自己的佛果，不吝惜自己的佛事，不吝惜自己的佛道，不吝惜自己的佛愿，不吝惜自己的佛力，不吝
猴子者，今羅睺羅及阿難是。利見鷲王者，善愛苾芻是。以是當知！菩薩摩訶薩寧捨己身，終不棄捨為他作護，此即圓滿如說能行。
「複次，海意！又云何是如說能行顯明之相？所謂菩薩如說佈施，即當棄捨一切所有，如所顯示，此名能行。菩薩如說持戒，即當成辦一切戒學及頭陀功德，如所顯示，此名能行。菩薩如說忍辱，即于忿恚諸有過失皆悉斷除，如所顯示，此名能行。菩薩如說精進，即當於諸善法勤求修習，如所顯示，此名能行。菩薩如說禪定，即當修諸禪定解脫三摩地三摩缽底，如所顯示，此名能行。菩薩如說智慧，即當分別一切章句，起善巧智辯才決定，如所顯示，此名能行。以要言之，乃至菩薩如說斷一切不善法，集一切善法，即當斷除一切不善之法，勤求修習一切善法，如所顯示，此名能行。菩薩如說質直，即當無諸諂誑虛妄，此名能行。如說方便，即當開示方便之門，此名能行。如說勤勇，即當策勤離諸懈退，此名能行。如說深心堅固，即當離著趣向勝道，此名能行。如說誓願，即當畢竟圓滿諸愿，此名能行。如說聞持，即當如聞而善修習，此名能行。如說積集善行，即當身心俱無懈倦，此名能行。如說離慢，即當圓滿勝智，此名能行。如說積集戒行，即當於戒無所缺漏，此名能行。如說
【現代漢語翻譯】 現代漢語譯本 『猴子』指的就是現在的羅睺羅（佛陀之子）和阿難（佛陀的十大弟子之一）。『利見鷲王者』指的是善愛苾芻（比丘）。由此應當知道！菩薩摩訶薩（偉大的菩薩）寧可捨棄自己的身體，也終究不會放棄為他人提供保護，這就是圓滿的如說能行。 『再者，海意！』又如何是如說能行顯明的相貌呢？所謂菩薩如所說的那樣佈施，就應當捨棄一切所有，如同所顯示的那樣，這叫做能行。菩薩如所說的那樣持戒，就應當成就一切戒律的學習以及頭陀（苦行）的功德，如同所顯示的那樣，這叫做能行。菩薩如所說的那樣忍辱，就應當對於忿怒等一切過失都完全斷除，如同所顯示的那樣，這叫做能行。菩薩如所說的那樣精進，就應當對於一切善法勤奮地尋求修習，如同所顯示的那樣，這叫做能行。菩薩如所說的那樣禪定，就應當修習各種禪定、解脫、三摩地（專注）和三摩缽底（等至），如同所顯示的那樣，這叫做能行。菩薩如所說的那樣智慧，就應當分別一切章句，生起善巧的智慧、辯才和決斷，如同所顯示的那樣，這叫做能行。總而言之，乃至菩薩如所說的那樣斷除一切不善法，集聚一切善法，就應當斷除一切不善之法，勤奮地尋求修習一切善法，如同所顯示的那樣，這叫做能行。菩薩如所說的那樣質直，就應當沒有一切諂媚、欺誑和虛妄，這叫做能行。如所說的那樣方便，就應當開示方便之門，這叫做能行。如所說的那樣勤勇，就應當策勵勤奮，遠離一切懈怠退縮，這叫做能行。如所說的那樣深心堅固，就應當遠離執著，趨向殊勝的道，這叫做能行。如所說的那樣誓願，就應當最終圓滿一切誓願，這叫做能行。如所說的那樣聞持，就應當如所聽聞的那樣善加修習，這叫做能行。如所說的那樣積集善行，就應當身心都沒有懈怠疲倦，這叫做能行。如所說的那樣遠離驕慢，就應當圓滿殊勝的智慧，這叫做能行。如所說的那樣積集戒行，就應當在戒律上沒有任何缺失遺漏，這叫做能行。
【English Translation】 English version 『The monkey』 refers to Rahula (Buddha's son) and Ananda (one of Buddha's ten great disciples) now. 『The one who sees the Vulture King』 refers to the Bhikshu (monk) Shan'ai. From this, you should know! A Bodhisattva Mahasattva (great Bodhisattva) would rather give up his own body than abandon providing protection for others; this is the perfection of acting as spoken. 『Furthermore, Haiyi! (Ocean of Intent)』 What are the clear signs of acting as spoken? It is said that when a Bodhisattva gives alms as spoken, he should give up everything he owns, as shown; this is called acting. When a Bodhisattva observes precepts as spoken, he should accomplish all the learning of precepts and the merits of dhuta (ascetic practices), as shown; this is called acting. When a Bodhisattva practices patience as spoken, he should completely eliminate all faults such as anger, as shown; this is called acting. When a Bodhisattva practices diligence as spoken, he should diligently seek and cultivate all good dharmas, as shown; this is called acting. When a Bodhisattva practices meditation as spoken, he should cultivate all meditations, liberations, samadhi (concentration), and samapatti (attainment), as shown; this is called acting. When a Bodhisattva practices wisdom as spoken, he should distinguish all chapters and verses, and generate skillful wisdom, eloquence, and decisiveness, as shown; this is called acting. In short, even when a Bodhisattva eliminates all unwholesome dharmas and gathers all wholesome dharmas as spoken, he should eliminate all unwholesome dharmas and diligently seek and cultivate all wholesome dharmas, as shown; this is called acting. When a Bodhisattva is honest as spoken, he should be free from all flattery, deceit, and falsehood, this is called acting. When he uses skillful means as spoken, he should open the door of skillful means, this is called acting. When he is diligent and courageous as spoken, he should encourage diligence and stay away from all laziness and retreat, this is called acting. When his mind is deep and firm as spoken, he should be free from attachment and move towards the superior path, this is called acting. When he makes vows as spoken, he should ultimately fulfill all vows, this is called acting. When he retains what he has heard as spoken, he should cultivate well as he has heard, this is called acting. When he accumulates good deeds as spoken, his body and mind should be free from laziness and fatigue, this is called acting. When he is free from arrogance as spoken, he should perfect superior wisdom, this is called acting. When he accumulates precepts as spoken, he should have no deficiencies or omissions in precepts, this is called acting.
初發心位，即當成辦菩薩勝行，此名能行。如說無生法忍之位，即當進趣不退轉地，此名能行。如說一生補處之位，即當進向坐菩提場，此名能行。如說堅固積集，即當現證一切智果，此名能行。如說轉妙法輪，即當於三寶種使令不斷，此名能行。海意！如是等法，是為菩薩如說能行。」
當佛世尊說是如說能行法時，會中有五千菩薩，悉得無生法忍。
爾時，有一菩薩，名蓮花莊嚴，前白佛言：「希有世尊！諸佛如來以如說能行故，即得一切最上佛法。世尊！如佛所言修行，是即如說能行。」
佛言：「善男子！汝知修行法不？」
菩薩白佛言：「我知。世尊！」
佛言：「善男子！隨汝樂說修行之法，汝今當說。」
菩薩白佛言：「世尊！修行者，如佛所說，即一切法平等。平等知已，于正位中，以善巧智而不取證三摩缽底，此為菩薩正所修行。」
山王菩薩言：「世尊！我亦樂說修行之法。」
佛言：「善男子！隨汝意說。」
菩薩白佛言：「世尊！無所修是修行。何以故？菩薩觀一切法都無所得，若有所修而非修行，此即是為正修行。」
功德光照王菩薩言：「世尊！心若隨流乃識有所轉，何名修行？若菩薩識心於一切法無住，彼即無有少法
【現代漢語翻譯】 現代漢語譯本：'初發心位'（菩薩初次發菩提心時的階段），即應當成就菩薩殊勝的修行，這稱為'能行'。例如，當說到'無生法忍'（對一切法不生不滅的真理的領悟）的階段時，就應當進入不退轉地（不會再退回凡夫境界的菩薩果位），這稱為'能行'。例如，當說到'一生補處'（下一世將成佛的菩薩）的階段時，就應當前進到菩提樹下成佛，這稱為'能行'。例如，當說到'堅固積集'（積累功德）時，就應當證得一切智果（佛的智慧），這稱為'能行'。例如，當說到'轉妙法輪'（宣講佛法）時，就應當使三寶（佛、法、僧）的種子不斷延續，這稱為'能行'。海意（菩薩名）！像這樣的法，就是菩薩所說的'能行'。 當佛世尊宣說這些'如說能行'的法時，會中有五千位菩薩，都獲得了無生法忍。 這時，有一位菩薩，名叫蓮花莊嚴，上前對佛說：'稀有啊，世尊！諸佛如來因為'如說能行'，所以才能獲得一切最上乘的佛法。世尊！如佛所說的修行，就是'如說能行'。' 佛說：'善男子！你知道修行的法嗎？' 菩薩回答佛說：'我知道，世尊！' 佛說：'善男子！你隨意說修行的法，你現在可以說了。' 菩薩回答佛說：'世尊！修行，如佛所說，就是一切法平等。平等地瞭解之後，在正確的修行位置上，以善巧的智慧而不去執著于證得三摩缽底（禪定），這就是菩薩所應修行的。' 山王菩薩說：'世尊！我也樂意說修行的法。' 佛說：'善男子！你隨意說。' 菩薩回答佛說：'世尊！無所修才是修行。為什麼呢？菩薩觀察一切法都無所得，如果有所修就不是修行，這才是真正的修行。' 功德光照王菩薩說：'世尊！心如果隨波逐流，就會意識到有所轉變，這怎麼能叫修行呢？如果菩薩的心識對於一切法都沒有執著，那麼他就沒有絲毫的法可得。'
【English Translation】 English version: 'The stage of initial aspiration' (the stage when a Bodhisattva first generates the Bodhi mind), is when one should accomplish the superior practices of a Bodhisattva, this is called 'capable practice'. For example, when speaking of the stage of 'non-origination forbearance' (the realization of the truth that all dharmas are neither created nor destroyed), one should then advance towards the stage of non-retrogression (the Bodhisattva stage where one will not regress to the state of an ordinary being), this is called 'capable practice'. For example, when speaking of the stage of 'one life remaining' (a Bodhisattva who will become a Buddha in the next life), one should then advance towards the Bodhi tree to attain Buddhahood, this is called 'capable practice'. For example, when speaking of 'firm accumulation' (accumulating merits), one should then realize the fruit of omniscient wisdom (the wisdom of a Buddha), this is called 'capable practice'. For example, when speaking of 'turning the wonderful Dharma wheel' (preaching the Dharma), one should then ensure that the seeds of the Three Jewels (Buddha, Dharma, Sangha) are continuously propagated, this is called 'capable practice'. Ocean Mind (name of a Bodhisattva)! Such dharmas are what Bodhisattvas call 'capable practice'. When the Buddha was speaking about these dharmas of 'capable practice as spoken', there were five thousand Bodhisattvas in the assembly, all of whom attained non-origination forbearance. At that time, there was a Bodhisattva named Lotus Adornment, who stepped forward and said to the Buddha: 'It is rare, World Honored One! Because the Tathagatas (Buddhas) practice 'capable practice as spoken', they are able to attain all the supreme Buddha dharmas. World Honored One! The practice that the Buddha speaks of is 'capable practice as spoken'.' The Buddha said: 'Good man! Do you know the dharma of practice?' The Bodhisattva replied to the Buddha: 'I know, World Honored One!' The Buddha said: 'Good man! Speak about the dharma of practice as you wish, you may speak now.' The Bodhisattva replied to the Buddha: 'World Honored One! Practice, as the Buddha has said, is the equality of all dharmas. Having understood this equality, in the correct position of practice, with skillful wisdom, without being attached to attaining samapatti (meditative absorption), this is what a Bodhisattva should practice.' Mountain King Bodhisattva said: 'World Honored One! I also wish to speak about the dharma of practice.' The Buddha said: 'Good man! Speak as you wish.' The Bodhisattva replied to the Buddha: 'World Honored One! Non-practice is practice. Why? Because a Bodhisattva observes that all dharmas are unattainable. If there is something to be practiced, it is not practice; this is true practice.' Merit Light Illuminating King Bodhisattva said: 'World Honored One! If the mind follows the flow, it will be aware of change, how can this be called practice? If a Bodhisattva's mind has no attachment to any dharma, then he has no dharma to attain.'
可住。若無少法可住，彼即是為正修行。」
高炬王菩薩言：「世尊！無所樂是為修行，無所厭是為修行。世尊！菩薩於一切法中，無高無下，是故無有少法而可樂厭，此即是為正修行。」
日藏菩薩言：「世尊！若有所依即有所轉，若無所依即無所轉。菩薩以無依止、無動轉故，即於一切法無所動搖，此即是為正修行。」
勇猛心菩薩言：「世尊！心者世間所行，世間馳流。若菩薩於一切心得無心者，即無所思亦無分別，此即是為正修行。」
愛見菩薩言：「世尊！如佛所說，一切所知皆悉是苦。若菩薩於一切所知得醒悟者，即無所知亦無所取，是故不入滅受想定，不捨眾生不失大悲，此即是為正修行。」
香象王菩薩言：「世尊！愚夫異生荷諸重擔，起於五蘊深重之見。若菩薩了知五蘊得輕利者，即舍諸重擔，復能為諸愚夫，宣說棄置五蘊重擔之法，是故無有少法起真實想，了知諸法無生無滅，此即是為正修行。」
持世菩薩言：「世尊！正所行是修行，非邪惡所行，菩薩應當修正方便。云何是正方便？謂一切法平等性智，虛空等故，此即是為正修行。」
堅固意菩薩言：「世尊！若菩薩有慧方便智，即無生而生，無起而起，于生滅中亦無所住，此即是為正修行。」
【現代漢語翻譯】 現代漢語譯本：可以安住。如果沒有絲毫法可以安住，那就是真正的修行。 高炬王菩薩說：『世尊！無所喜好是修行，無所厭惡是修行。世尊！菩薩對於一切法，沒有高下之分，所以沒有絲毫法可以喜好或厭惡，這就是真正的修行。』 日藏菩薩說：『世尊！如果有所依賴就會有所轉變，如果沒有所依賴就不會有所轉變。菩薩因為沒有依賴、沒有動轉，所以對於一切法都不會動搖，這就是真正的修行。』 勇猛心菩薩說：『世尊！心是世間所執行的，在世間流轉。如果菩薩對於一切心都能做到無心，那就沒有思慮也沒有分別，這就是真正的修行。』 愛見菩薩說：『世尊！正如佛所說，一切所知都是苦。如果菩薩對於一切所知都能醒悟，那就沒有所知也沒有所取，所以不入滅受想定，不捨棄眾生也不失去大悲心，這就是真正的修行。』 香象王菩薩說：『世尊！愚癡凡夫揹負著沉重的負擔，對五蘊（色、受、想、行、識）產生深重的執見。如果菩薩了知五蘊而變得輕利，就能捨棄這些重擔，並且能為愚癡凡夫宣說捨棄五蘊重擔的方法，所以不會對任何法產生真實的執著，了知諸法無生無滅，這就是真正的修行。』 持世菩薩說：『世尊！正確的行為是修行，不是邪惡的行為，菩薩應當修正方便。什麼是正方便？就是一切法平等性的智慧，如同虛空一樣，這就是真正的修行。』 堅固意菩薩說：『世尊！如果菩薩有智慧方便，就能在無生中生，在無起中起，在生滅中也沒有所住，這就是真正的修行。』
【English Translation】 English version: 'It is permissible to abide. If there is no dharma to abide in, that is true practice.' The Bodhisattva High Torch King said, 'World Honored One! To have no attachment is practice, to have no aversion is practice. World Honored One! A Bodhisattva, in all dharmas, has no high or low, therefore there is no dharma to be attached to or averse to, this is true practice.' The Bodhisattva Sun Treasury said, 'World Honored One! If there is reliance, there will be transformation; if there is no reliance, there will be no transformation. Because a Bodhisattva has no reliance and no movement, he is unshakeable in all dharmas, this is true practice.' The Bodhisattva Courageous Mind said, 'World Honored One! The mind is what operates in the world, it flows in the world. If a Bodhisattva can be without mind in all minds, then there is no thought and no discrimination, this is true practice.' The Bodhisattva Love of Views said, 'World Honored One! As the Buddha said, all that is known is suffering. If a Bodhisattva awakens to all that is known, then there is no knowing and no grasping, therefore he does not enter the cessation of perception and feeling, does not abandon sentient beings, and does not lose great compassion, this is true practice.' The Bodhisattva King of Fragrant Elephants said, 'World Honored One! Foolish ordinary beings carry heavy burdens, having deep attachments to the five aggregates (form, feeling, perception, mental formations, consciousness). If a Bodhisattva understands the five aggregates and becomes light and agile, he can abandon these heavy burdens, and can also explain to foolish ordinary beings the method of abandoning the heavy burdens of the five aggregates, therefore he does not have any real attachment to any dharma, understanding that all dharmas are without birth and without death, this is true practice.' The Bodhisattva Holder of the World said, 'World Honored One! Correct conduct is practice, not evil conduct, a Bodhisattva should correct skillful means. What are correct skillful means? It is the wisdom of the equality of all dharmas, like space, this is true practice.' The Bodhisattva Firm Intention said, 'World Honored One! If a Bodhisattva has wisdom and skillful means, then he can be born in no-birth, arise in no-arising, and not abide in birth and death, this is true practice.'
吉祥峰王菩薩言：「世尊！若菩薩觀一切法自性寂滅，即不棄捨大悲之鎧，見諸勤力不虛果利，此即是為正修行。」
無礙光菩薩言：「世尊！若有所行之跡，是為魔事，若為魔事即非修行。若無所行亦無所住，而彼諸魔伺不得便，乃能超越諸惡魔道，此即菩薩真實修行。」
勤精進菩薩言：「世尊！若有少法樂欲成辦，彼即虛其勤力，以一切法無所成辦故。是中若有智及所知，即非無意，此即是為正修行。」
滅惡趣菩薩言：「世尊！若有種類分別所行，何名修行？無種類，無分別，是為修行。彼無種類、無分別，即心自性。若能了知心自性者，此即是為真實修行。」
善思而思菩薩言：「世尊！菩薩隨入一切眾生心，彼隨入已，即了一切眾生心而無心。此中無心，智所入故，此即是為正修行。」
寂意菩薩言：「世尊！近寂是為修行，非近寂是為修行。菩薩于其大寂遍寂近寂諸心所緣，若增若減悉無造作，離增減故平等覺了，此即是為正修行。」
導師菩薩言：「世尊！菩薩發起善根，是正修行。若有所成，即非發起善根。何以故？菩薩發起福行，即是發起智行。福平等故即智平等，智平等故即福平等。福、智平等故即菩提平等，菩提平等故即一切法平等，此即是
【現代漢語翻譯】 現代漢語譯本 吉祥峰王菩薩（Jixiangfengwang Pusa）說：『世尊！如果菩薩觀察一切法的自性是寂靜滅無的，就不捨棄大悲的鎧甲，看到一切努力都不會徒勞無功，這就是真正的修行。』 無礙光菩薩（Wu'aiguang Pusa）說：『世尊！如果有所行動的痕跡，那就是魔的行為；如果是魔的行為，就不是修行。如果沒有行動也沒有停留，那些魔就找不到機會，才能超越各種惡魔的道路，這才是菩薩真實的修行。』 勤精進菩薩（Qinjingjin Pusa）說：『世尊！如果對任何微小的法有所追求和想要成就，那就是白費力氣，因為一切法都沒有什麼可以成就的。如果其中有智慧和所知，那就不是無意，這才是真正的修行。』 滅惡趣菩薩（Mie'equ Pusa）說：『世尊！如果對所行之事有種類和分別，那怎麼能叫修行呢？沒有種類，沒有分別，才是修行。沒有種類、沒有分別，就是心的自性。如果能夠了解心的自性，這才是真實的修行。』 善思而思菩薩（Shansi'ersi Pusa）說：『世尊！菩薩隨順進入一切眾生的心，進入之後，就瞭解一切眾生的心而沒有心。這裡沒有心，是因為智慧進入的緣故，這才是真正的修行。』 寂意菩薩（Jiyi Pusa）說：『世尊！接近寂靜才是修行，不接近寂靜就不是修行。菩薩對於大寂靜、普遍寂靜、接近寂靜的各種心所緣，如果增加或減少都沒有造作，因為遠離增加和減少而平等覺悟，這才是真正的修行。』 導師菩薩（Daoshi Pusa）說：『世尊！菩薩發起善根，才是真正的修行。如果有所成就，那就不是發起善根。為什麼呢？菩薩發起福德的修行，就是發起智慧的修行。福德平等，智慧就平等；智慧平等，福德就平等。福德和智慧平等，菩提就平等；菩提平等，一切法就平等，這才是真正的修行。』
【English Translation】 English version Jixiangfengwang Bodhisattva (Auspicious Peak King Bodhisattva) said: 'World Honored One! If a Bodhisattva observes that the self-nature of all dharmas is quiescent and extinguished, he will not abandon the armor of great compassion, seeing that all efforts are not in vain, this is true practice.' Wu'aiguang Bodhisattva (Unobstructed Light Bodhisattva) said: 'World Honored One! If there is a trace of action, it is the work of a demon; if it is the work of a demon, it is not practice. If there is no action and no dwelling, then those demons cannot find an opportunity, and one can transcend the paths of all evil demons, this is the true practice of a Bodhisattva.' Qinjingjin Bodhisattva (Diligent Progress Bodhisattva) said: 'World Honored One! If one desires to accomplish even a small dharma, one's efforts are in vain, because there is nothing to accomplish in all dharmas. If there is wisdom and knowledge in it, then it is not unintentional, this is true practice.' Mie'equ Bodhisattva (Extinguishing Evil Paths Bodhisattva) said: 'World Honored One! If there are categories and distinctions in what is practiced, how can it be called practice? Without categories and without distinctions, that is practice. Without categories and without distinctions, that is the self-nature of the mind. If one can understand the self-nature of the mind, this is true practice.' Shansi'ersi Bodhisattva (Good Thinking and Contemplation Bodhisattva) said: 'World Honored One! A Bodhisattva enters the minds of all sentient beings, and after entering, he understands the minds of all sentient beings without having a mind. Here, there is no mind because wisdom has entered, this is true practice.' Jiyi Bodhisattva (Quiescent Intention Bodhisattva) said: 'World Honored One! Approaching quiescence is practice, not approaching quiescence is not practice. A Bodhisattva, regarding the various objects of the mind related to great quiescence, universal quiescence, and approaching quiescence, if there is increase or decrease, there is no creation, because one is detached from increase and decrease and has equal awakening, this is true practice.' Daoshi Bodhisattva (Guide Bodhisattva) said: 'World Honored One! When a Bodhisattva initiates good roots, that is true practice. If there is something accomplished, then it is not initiating good roots. Why? When a Bodhisattva initiates the practice of merit, it is initiating the practice of wisdom. Because merit is equal, wisdom is equal; because wisdom is equal, merit is equal. Because merit and wisdom are equal, Bodhi is equal; because Bodhi is equal, all dharmas are equal, this is true practice.'
為正修行。」
嬉戲王菩薩言：「世尊！一切法無分別，是為修行。若菩薩了知一切法法界普攝已，即無有少法若離若合，此即是為正修行。」
善思義菩薩言：「世尊！諸法依義不依于文。若菩薩解了義故，即於八萬四千法蘊，慧能受持讀誦解說，然于真實不可說義中無所動轉，此即是為正修行。」
清凈意菩薩言：「世尊！深固心是為修行。菩薩深心具足，即非語言記說，最上所得。但修真實正道，觀彼真實道亦無去、無來，此即是為正修行。」
畢竟無垢思惟菩薩言：「世尊！如有垢之衣濯令清潔，無垢之衣其何滌邪？菩薩亦復如是，不以本來清凈之心，如實伺察使令清凈。若復菩薩，一切心垢煩惱本不轉者，彼即清凈。若如是清凈，此即是為真實修行。」
海意菩薩言：「世尊！菩薩為善知識所攝受者，即少歷辛勤能成正行。何以故？若菩薩力，不能超越諸魔事者，當知彼為諸惡知識之所攝受。若力能超越諸魔事者，當知彼為諸善知識之所攝受。世尊！是故菩薩若欲超越諸魔事者，應當親近承事諸善知識。菩薩為善知識所攝受故，即少歷辛勤能成正行。」
爾時，世尊告海意菩薩言：「善男子！汝知魔事不？」
海意白佛言：「世尊！我知魔事。」
佛言
【現代漢語翻譯】 現代漢語譯本 為正修行。」
嬉戲王菩薩（菩薩名，意為喜歡嬉戲的國王）說：「世尊！一切法沒有分別，這就是修行。如果菩薩了知一切法都包含在法界中，就沒有什麼法是分離或結合的，這才是真正的修行。」
善思義菩薩（菩薩名，意為善於思考意義）說：「世尊！諸法依據意義而不是文字。如果菩薩理解了意義，就能以智慧受持、讀誦、解說八萬四千法蘊，但在真實不可說的意義中不會動搖，這才是真正的修行。」
清凈意菩薩（菩薩名，意為清凈的心意）說：「世尊！深固的心就是修行。菩薩具有深固的心，就不是語言可以描述的，是最高的成就。只是修習真實的正道，觀察這真實之道也沒有來去，這才是真正的修行。」
畢竟無垢思惟菩薩（菩薩名，意為最終沒有污垢的思考）說：「世尊！如果一件有污垢的衣服被洗乾淨了，那麼沒有污垢的衣服還需要洗嗎？菩薩也是這樣，不應該用本來清凈的心，去觀察使其清凈。如果菩薩的一切心垢煩惱本來就不轉動，那就是清凈。如果這樣清凈，這才是真正的修行。」
海意菩薩（菩薩名，意為如海般的心意）說：「世尊！菩薩被善知識所攝受，就能少費力氣成就正行。為什麼呢？如果菩薩的力量不能超越各種魔事，就應該知道他是被惡知識所攝受。如果力量能超越各種魔事，就應該知道他是被善知識所攝受。世尊！所以菩薩如果想要超越各種魔事，就應該親近承事善知識。菩薩被善知識所攝受，就能少費力氣成就正行。」
這時，世尊告訴海意菩薩說：「善男子！你知道魔事嗎？」
海意對佛說：「世尊！我知道魔事。」
佛說
【English Translation】 English version is the correct practice.』
The Bodhisattva Playful King (Bodhisattva name, meaning a king who likes to play) said: 『World Honored One! All dharmas are without discrimination, this is practice. If a Bodhisattva understands that all dharmas are universally contained within the Dharma realm, then there is no dharma that is either separate or combined, this is the correct practice.』
The Bodhisattva Good Thinker (Bodhisattva name, meaning good at thinking about meaning) said: 『World Honored One! Dharmas rely on meaning, not on words. If a Bodhisattva understands the meaning, then with wisdom he can uphold, recite, and explain the eighty-four thousand dharma aggregates, yet in the true, inexpressible meaning, he will not be moved, this is the correct practice.』
The Bodhisattva Pure Intention (Bodhisattva name, meaning pure intention) said: 『World Honored One! A deeply firm mind is practice. When a Bodhisattva has a deeply firm mind, it is beyond what can be described by language, it is the highest attainment. Just cultivate the true right path, and observe that this true path has neither going nor coming, this is the correct practice.』
The Bodhisattva Ultimately Pure Thought (Bodhisattva name, meaning ultimately without defilement in thought) said: 『World Honored One! If a soiled garment is washed clean, what need is there to wash a garment that is not soiled? A Bodhisattva is also like this, he should not use his originally pure mind to observe and make it pure. If a Bodhisattva』s defilements and afflictions of the mind do not move from their original state, then that is purity. If it is pure in this way, this is the true practice.』
The Bodhisattva Ocean Intention (Bodhisattva name, meaning an intention like the ocean) said: 『World Honored One! A Bodhisattva who is embraced by a good teacher can achieve correct practice with little effort. Why is that? If a Bodhisattva』s power cannot transcend the various demonic affairs, then know that he is embraced by evil teachers. If his power can transcend the various demonic affairs, then know that he is embraced by good teachers. World Honored One! Therefore, if a Bodhisattva wants to transcend the various demonic affairs, he should draw near to and serve good teachers. Because a Bodhisattva is embraced by good teachers, he can achieve correct practice with little effort.』
At that time, the World Honored One said to the Bodhisattva Ocean Intention: 『Good man! Do you know about demonic affairs?』
Ocean Intention said to the Buddha: 『World Honored One! I know about demonic affairs.』
The Buddha said
：「海意！隨汝意說，令諸菩薩聞已，即能超越摧伏諸魔外道，速證阿耨多羅三藐三菩提果。」
於是海意菩薩而白佛言：「如世尊敕當說魔事，唯愿世尊，威神建立。世尊！所謂魔事，有十二種。何等十二？
「一者、菩薩行佈施波羅蜜多時，以非愛物而行惠舍。其心樂欲，以可愛物而行惠舍。心不樂欲，人不樂之物而固與之，人所樂之物而不與之。于所施物起種種想，于所與人起種種想。此為菩薩行佈施時第一魔事。
「又復，世尊！菩薩行持戒波羅蜜多時，若見彼于善法戒行律范軌式而能具足，乃至小罪猶懷大懼，凈命自資堅持戒行，諸沙門婆羅門，即當親近尊重。見破戒人呵毀恚怒，于彼之前，自恃戒德譭謗於他。此為菩薩持戒之時第二魔事。
「又復，世尊！菩薩行忍辱波羅蜜多時，欲成忍行，身雖能忍語不能忍，心生瞋恚。見有力人于彼即忍，見劣弱人于彼不忍。復于有力人前顯示忍力，於劣弱人前現瞋恚相。彼如是即忍，彼如是不忍。何等處可忍？何等處不忍？若行忍處起憍倨心，于不忍處不速懺悔，此為菩薩行忍辱時第三魔事。
「又復，世尊！菩薩行精進波羅蜜多時，發起精進，化度聲聞、緣覺乘人，亦復化度大乘中人。但為聲聞、緣覺乘人，相續說法。返以大乘
【現代漢語翻譯】 現代漢語譯本：『海意！隨你的意願說吧，讓各位菩薩聽了之後，就能超越並摧伏各種魔和外道，迅速證得阿耨多羅三藐三菩提（無上正等正覺）的果位。』 於是海意菩薩對佛說：『如世尊所教導，我當講述魔事，唯愿世尊以威神之力加持。世尊！所謂的魔事，共有十二種。是哪十二種呢？』 『第一種，菩薩在修行佈施波羅蜜多（佈施到彼岸）時，用不喜歡的物品進行佈施。內心喜歡用自己喜愛的物品進行佈施，內心不喜歡用別人不喜歡的物品卻勉強給予，對於別人喜歡的物品卻不給予。對於所施捨的物品產生種種想法，對於接受佈施的人也產生種種想法。這是菩薩在修行佈施時的第一種魔事。』 『又，世尊！菩薩在修行持戒波羅蜜多（持戒到彼岸）時，如果看到有人在善法、戒律、行爲規範等方面做得很好，甚至對小小的過錯都感到非常恐懼，以清凈的生命自持，堅持戒行，就去親近和尊重那些沙門（出家修行者）和婆羅門（祭司）。看到破戒的人就呵斥、責罵、憤怒，在他們面前，自恃戒德而誹謗他人。這是菩薩在持戒時的第二種魔事。』 『又，世尊！菩薩在修行忍辱波羅蜜多（忍辱到彼岸）時，想要成就忍辱的行為，身體雖然能夠忍受，但言語卻不能忍受，內心產生嗔恨。看到有權勢的人就忍耐，看到弱小的人就不忍耐。又在有權勢的人面前顯示自己的忍耐力，在弱小的人面前顯現嗔恨的樣子。認為這樣是忍，那樣是不忍。哪些地方可以忍？哪些地方不可以忍？如果在應該忍的地方產生驕傲自大的心，在不應該忍的地方不迅速懺悔，這是菩薩在修行忍辱時的第三種魔事。』 『又，世尊！菩薩在修行精進波羅蜜多（精進到彼岸）時，發起精進，教化聲聞乘（小乘）和緣覺乘（中乘）的人，也教化大乘的人。但只為聲聞乘和緣覺乘的人，相續不斷地說法。反而用大乘的教義去教化他們，不教化大乘的人。這是菩薩在修行精進時的第四種魔事。』
【English Translation】 English version: 'Haiyi! Speak as you wish, so that when the Bodhisattvas hear it, they will be able to transcend and subdue all demons and heretics, and quickly attain the fruit of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' Then Bodhisattva Haiyi said to the Buddha, 'As the World Honored One has instructed, I shall speak of the affairs of demons. May the World Honored One establish it with your divine power. World Honored One! The so-called affairs of demons are of twelve kinds. What are these twelve?' 'First, when a Bodhisattva practices the Paramita (perfection) of giving, they give away things they do not like. They desire to give away things they love, and they are unwilling to give away things that others do not like, yet they force them upon others. They do not give away things that others like. They have various thoughts about the things they give, and various thoughts about the people who receive them. This is the first demonic affair when a Bodhisattva practices giving.' 'Furthermore, World Honored One! When a Bodhisattva practices the Paramita of keeping precepts, if they see someone who is complete in good conduct, precepts, rules, and regulations, and who is even greatly fearful of small offenses, who maintains their life with purity, and who upholds the precepts, they will draw near to and respect those Shramanas (ascetics) and Brahmins (priests). When they see someone who has broken the precepts, they will scold, rebuke, and become angry. In front of them, they will rely on their own virtue of keeping precepts and slander others. This is the second demonic affair when a Bodhisattva keeps precepts.' 'Furthermore, World Honored One! When a Bodhisattva practices the Paramita of patience, desiring to accomplish the practice of patience, although their body can endure, their speech cannot endure, and their mind generates anger. They are patient with those who are powerful, but they are not patient with those who are weak. They show their patience in front of those who are powerful, and they show their anger in front of those who are weak. They think that this is patience, and that is not patience. Where should one be patient? Where should one not be patient? If they generate arrogance in places where they should be patient, and if they do not quickly repent in places where they should not be patient, this is the third demonic affair when a Bodhisattva practices patience.' 'Furthermore, World Honored One! When a Bodhisattva practices the Paramita of diligence, they generate diligence to convert those of the Shravaka (Hearer) vehicle and Pratyekabuddha (Solitary Buddha) vehicle, and they also convert those of the Mahayana (Great Vehicle). However, they only continuously teach the Dharma to those of the Shravaka and Pratyekabuddha vehicles. Instead, they use the teachings of the Mahayana to teach them, and they do not teach those of the Mahayana. This is the fourth demonic affair when a Bodhisattva practices diligence.'
之法化諸愚人(此下據梵本標列文義次第，于海意菩薩說十二種魔事中止有上三段半，少下八段半。于佛說十種破魔法門中，止有下四段，闕上六段，既梵本脫落，無以補之)。此為第六破魔法門。」
「複次，海意！一切法自性無染，以無染相，化度染污眾生。此為第七破魔法門。
「複次，海意！一切法自性無生無起，以無生無起相，為諸眾生宣說斷除生、老、病、死之法。此為第八破魔法門。
「複次，海意！諸法自性同於一味而無差別。以同一味無差別相，建立三乘各為說法，令諸眾生亦不捨離大乘意樂。此為第九破魔法門。
「複次，海意！若菩薩心意識雖無所依著，而常不忘失大菩提心。雖離諸發起，然不捨離解脫一切眾生之心。雖超越諸行，而亦成辦菩薩勝行。此為第十破魔法門。海意！如是十種破魔法門，若諸菩薩勤行修習者，即當超越一切魔事。」
佛說海意菩薩所問凈印法門經卷第十六 大正藏第 13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第十七
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉 詔譯
爾時，世尊，說是破魔法門時，一切魔宮皆悉暗暝，六種震動，如佛初
【現代漢語翻譯】 現代漢語譯本：『用此法來教化那些愚昧之人（以下根據梵文字標明文義次第，在海意菩薩所說的十二種魔事中，只有前三段半，缺少后八段半。在佛陀所說的十種破魔法門中，只有后四段，缺少前六段，因為梵文字脫落，無法補全）。這是第六種破魔法門。』 『再者，海意（菩薩名）！一切法的自性都是無染的，以無染的相狀，來教化度脫那些被染污的眾生。這是第七種破魔法門。』 『再者，海意！一切法的自性都是無生無起的，以無生無起的相狀，為眾生宣說斷除生、老、病、死的方法。這是第八種破魔法門。』 『再者，海意！諸法的自性都相同於一種味道而沒有差別。以同一味道無差別的相狀，建立聲聞乘、緣覺乘、菩薩乘這三乘，分別說法，使眾生也不捨離大乘的意願。這是第九種破魔法門。』 『再者，海意！如果菩薩的心意識雖然沒有所依附和執著，卻常常不忘失大菩提心（覺悟之心）。雖然遠離各種發起，卻不捨離解脫一切眾生的心願。雖然超越各種行為，卻也成就菩薩殊勝的修行。這是第十種破魔法門。海意！像這樣的十種破魔法門，如果菩薩勤奮修行，就能超越一切魔事。』 佛陀宣說了海意菩薩所問的《凈印法門經》第十六卷 《大正藏》第13冊 No. 0400 《佛說海意菩薩所問凈印法門經》 《佛說海意菩薩所問凈印法門經》第十七卷 西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉詔譯 當時，世尊在宣說這些破魔法門時，一切魔宮都變得黑暗，發生六種震動，如同佛陀初次...
【English Translation】 English version: 'This method is used to transform those who are foolish (the following is based on the Sanskrit text, listing the order of the meanings. In the twelve kinds of demonic activities described by Bodhisattva Haiyi, only the first three and a half sections are present, lacking the latter eight and a half sections. In the ten kinds of Dharma doors for breaking through demonic forces spoken by the Buddha, only the last four sections are present, lacking the first six sections. Since the Sanskrit text is missing, it cannot be supplemented). This is the sixth Dharma door for breaking through demonic forces.' 'Furthermore, Haiyi (name of a Bodhisattva)! The nature of all dharmas is unblemished. With the aspect of being unblemished, one transforms and liberates those sentient beings who are defiled. This is the seventh Dharma door for breaking through demonic forces.' 'Furthermore, Haiyi! The nature of all dharmas is without birth and without arising. With the aspect of being without birth and without arising, one proclaims to sentient beings the method of cutting off birth, old age, sickness, and death. This is the eighth Dharma door for breaking through demonic forces.' 'Furthermore, Haiyi! The nature of all dharmas is the same in one flavor and without difference. With the aspect of being the same in one flavor and without difference, one establishes the three vehicles—the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle—and teaches them separately, so that sentient beings do not abandon the aspiration for the Mahayana. This is the ninth Dharma door for breaking through demonic forces.' 'Furthermore, Haiyi! If a Bodhisattva's mind and consciousness, though without any attachment or clinging, constantly do not forget the great Bodhi mind (mind of enlightenment). Though separated from all initiations, they do not abandon the aspiration to liberate all sentient beings. Though transcending all actions, they also accomplish the superior practices of a Bodhisattva. This is the tenth Dharma door for breaking through demonic forces. Haiyi! If Bodhisattvas diligently practice these ten Dharma doors for breaking through demonic forces, they will transcend all demonic activities.' The Buddha spoke the sixteenth volume of the Sutra of the Pure Seal Dharma Door as Asked by Bodhisattva Haiyi The Taisho Tripitaka, Volume 13, No. 0400, The Sutra of the Pure Seal Dharma Door as Asked by Bodhisattva Haiyi Spoken by the Buddha The seventeenth volume of the Sutra of the Pure Seal Dharma Door as Asked by Bodhisattva Haiyi Spoken by the Buddha Translated by the Tripitaka Master of the Western Heaven, Chao San Da Fu, Shi Hong Lu Qing, Chuan Fan Da Shi, bestowed with the purple robe, Shramana Chen Fa Hu, etc., under imperial decree At that time, when the World Honored One was speaking these Dharma doors for breaking through demonic forces, all the demonic palaces became dark, and six kinds of earthquakes occurred, just like when the Buddha first...
坐菩提道場，未成正覺居菩薩位，爾時眉間放大光明，而諸魔宮亦皆暗瞑，同於今日，等無有異。是時諸惡魔眾，見斯廣大變異之相，速疾嚴整於四兵眾，猶如往昔詣菩提場所莊嚴相；今者亦然，領四兵眾，廣三十六由旬，皆悉遍滿，來至世尊大寶莊嚴大集會所。以佛世尊威神力故，而悉不能還復魔宮。又佛神力，魔眾來時，或見余諸剎土有佛世尊，與不退轉諸菩薩眾，化度眾生，及斷諸有結證阿羅漢者，或有正見具足補特伽羅。
爾時，世尊告海意菩薩言：「海意！汝今見此諸惡魔眾如是莊嚴來眾會不？」
海意白佛言：「世尊！唯然已見。」
佛言：「海意！是諸魔眾至此會中，於我正法欲興難事，而汝今者當何所為？」
海意白言：「世尊！我今以此惡魔之眾，置於他方諸樂莊嚴世界之中。」
爾時，會中尊者舍利子，即白海意菩薩言：「善哉，大士！諸樂莊嚴世界，為在何所？其佛說法復何名字？」
海意菩薩言：「尊者舍利子！東方去此佛剎，過十二殑伽沙數等國土，有世界名諸樂莊嚴；其土有佛，號曰摧魔如來、應供、正等正覺，見在說法。以何緣故而此世界名諸樂莊嚴？尊者！謂彼世界有諸樂事、諸功德事、諸莊嚴事，若廣宣說彼勝妙事，縱一劫中說不能盡。以
【現代漢語翻譯】 現代漢語譯本 當佛陀坐在菩提道場（bodhi-mandala，覺悟之地），尚未成就正覺（anuttara-samyak-sambodhi，無上正等正覺）處於菩薩（bodhisattva，追求覺悟的修行者）位時，他的眉間放出大光明，而所有魔宮（mara-bhavana，魔的住所）都變得黑暗，如同今日一樣，沒有任何不同。那時，所有的惡魔眾，見到這種巨大的變化之相，迅速整頓他們的四兵眾（caturangini-kaya，包括象兵、馬兵、車兵、步兵），如同過去前往菩提場所時的莊嚴景象；現在也是這樣，率領四兵眾，廣達三十六由旬（yojana，古印度長度單位），全部充滿，來到世尊（bhagavan，佛陀的尊稱）大寶莊嚴大殿（maha-ratna-vyuha-maha-vimana，以珍寶裝飾的巨大宮殿）。由於佛陀的威神力，他們都不能返回魔宮。又由於佛陀的神力，當魔眾來時，有的看到其他剎土（buddha-ksetra，佛的國土）有佛世尊，與不退轉（avaivartika，不會退轉的）的菩薩眾，化度眾生，以及斷除所有有結（samyojana，束縛）證得阿羅漢（arhat，已斷除煩惱的聖者）的人，或者有正見（samyag-drsti，正確的見解）具足的補特伽羅（pudgala，個體）。 那時，世尊告訴海意菩薩（Sagaramati-bodhisattva）說：『海意！你現在看到這些惡魔眾如此莊嚴地前來集會嗎？』 海意菩薩回答佛陀說：『世尊！是的，我已經看到了。』 佛陀說：『海意！這些魔眾來到這個集會中，想要對我的正法（saddharma，佛陀的教法）製造障礙，你現在應當如何應對？』 海意菩薩回答說：『世尊！我現在要把這些惡魔之眾，安置到其他充滿快樂和莊嚴的世界之中。』 這時，會中的尊者舍利子（Sariputra，佛陀的十大弟子之一）立即對海意菩薩說：『善哉，大士！那些充滿快樂和莊嚴的世界，在什麼地方？那裡的佛陀說法又叫什麼名字？』 海意菩薩說：『尊者舍利子！東方從這個佛剎（buddha-ksetra，佛的國土）過去，超過十二殑伽沙數（ganga-nadi-vala-sankhya，恒河沙數）的國土，有一個世界名叫諸樂莊嚴（Sarva-sukha-vyuha），那個國土有一尊佛，號為摧魔如來（Maravimardana-tathagata）、應供（arhat）、正等正覺（samyak-sambuddha），現在正在說法。為什麼這個世界名叫諸樂莊嚴呢？尊者！因為那個世界有各種快樂的事、各種功德的事、各種莊嚴的事，如果廣泛宣說那些殊勝美妙的事，即使一個劫（kalpa，極長的時間單位）也說不完。』
【English Translation】 English version When the Buddha was seated at the Bodhi-mandala (place of enlightenment), not yet having attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) and still in the position of a Bodhisattva (one who seeks enlightenment), a great light emanated from between his eyebrows, and all the Mara-bhavanas (palaces of Mara) became dark, just as it is today, with no difference. At that time, all the evil Mara hosts, seeing this great and unusual sign, quickly organized their fourfold army (caturangini-kaya, consisting of elephants, horses, chariots, and foot soldiers), just as they had done in the past when they went to the Bodhi place; now, too, they led their fourfold army, extending thirty-six yojanas (an ancient Indian unit of distance), completely filling the space, and came to the great, jewel-adorned palace (maha-ratna-vyuha-maha-vimana) of the Bhagavan (the Blessed One). Due to the Buddha's majestic power, they were all unable to return to their Mara palaces. Furthermore, due to the Buddha's divine power, when the Mara hosts came, some saw in other Buddha-ksetras (Buddha-fields) the Bhagavan, together with the Avaivartika (non-retrogressing) Bodhisattvas, converting beings, and those who had severed all Samyojanas (fetters) and attained Arhatship (a perfected being), or those who had right view (samyag-drsti) and were complete Pudgalas (individuals). Then, the Bhagavan said to the Bodhisattva Sagaramati: 'Sagaramati, do you now see these evil Mara hosts coming to this assembly in such splendor?' Sagaramati Bodhisattva replied to the Buddha: 'Bhagavan, yes, I have seen them.' The Buddha said: 'Sagaramati, these Mara hosts have come to this assembly, intending to create obstacles to my Saddharma (the true Dharma), what should you do now?' Sagaramati Bodhisattva replied: 'Bhagavan, I will now place these Mara hosts in other worlds that are filled with joy and splendor.' At that time, the Venerable Sariputra (one of the Buddha's ten great disciples) in the assembly immediately said to the Bodhisattva Sagaramati: 'Excellent, great being! Where are those worlds filled with joy and splendor? And what is the name of the Buddha who teaches there?' Sagaramati Bodhisattva said: 'Venerable Sariputra, to the east, beyond twelve times the number of Ganges sands (ganga-nadi-vala-sankhya) of Buddha-ksetras from this Buddha-field, there is a world called Sarva-sukha-vyuha (All-Joy Adornment); in that land, there is a Buddha named Maravimardana-tathagata (the Tathagata who subdues Mara), Arhat (worthy one), Samyak-sambuddha (perfectly enlightened one), who is currently teaching the Dharma. Why is this world called Sarva-sukha-vyuha? Venerable, it is because that world has all kinds of joyful things, all kinds of meritorious things, all kinds of splendid things; if one were to extensively describe those excellent and wonderful things, it could not be finished even in a kalpa (an extremely long period of time).'
是緣故，其世界名諸樂莊嚴。又其佛號摧魔如來、應供、正等正覺者，謂彼世尊初坐菩提道場居菩薩位，未證一切智時，身放光明普照諸魔。其光所照，彼魔界中百俱胝魔眾，而一一魔各有千俱胝眷屬，是時諸魔詣菩薩所，欲于菩薩興諸難事。而此菩薩威神力故，其魔不能作諸障難，即時各發希有之心，向彼菩薩歸依頂禮，菩薩即為如應說法。魔聞法已深心清凈，即發阿耨多羅三藐三菩提心。其後彼佛證道果已，是故立名摧魔如來。又復彼佛，於過去世莊嚴劫中，居菩薩位時，名降伏魔。今此賢劫之中，得菩提已，能令諸魔發菩提心而為承事。其佛但為諸菩薩眾，唯說最上大乘之法，無復二乘之名。尊者！是故我今置此魔眾，往彼諸樂莊嚴世界之中，置於彼已，使諸魔眾不復興于魔之事業。于彼佛剎，與其降伏魔菩薩，同發菩提心已，圓滿菩提分法。」
爾時，諸惡魔眾聞是語已，生大驚怖身毛悚豎，即欲離彼眾會，以佛威神力不能去，又不能隱蔽其身而極增懼，即各向佛歸依頂禮，作是白言：「救我。世尊！救我。善逝！無令海意菩薩置我于彼世界之中。」
爾時，佛告諸魔眾言：「汝等諸魔勿生驚怖，菩薩大士于諸眾生不起嬈害。汝等應當自於海意菩薩之前求忍悔謝，必當為汝善作救護。」
【現代漢語翻譯】 現代漢語譯本：這是因為，那個世界名為諸樂莊嚴。而且那裡的佛號為摧魔如來（能摧毀魔障的如來）、應供（值得供養的聖者）、正等正覺者（圓滿覺悟的佛陀），意思是說，那位世尊最初坐在菩提道場，處於菩薩的地位，尚未證得一切智慧時，身上放出光明普照所有的魔。被這光明照到的魔界中，有百俱胝（俱胝為印度數字單位，此處指極多）的魔眾，而且每一個魔都有千俱胝的眷屬。當時，這些魔來到菩薩所在之處，想要對菩薩製造各種障礙。但是由於這位菩薩的威神力量，這些魔無法制造任何障礙，立刻都生起了稀有之心，向那位菩薩歸依頂禮，菩薩就為他們如理說法。魔聽聞佛法后，內心深處清凈，立即發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。之後，那位佛證得道果，因此被立名為摧魔如來。而且，那位佛在過去世的莊嚴劫中，處於菩薩地位時，名為降伏魔。現在這個賢劫之中，他得菩提之後，能夠讓所有的魔都發起菩提心併爲他承事。那位佛只為諸菩薩眾宣說最上乘的佛法，沒有二乘（聲聞乘和緣覺乘）的說法。尊者！因此，我現在安置這些魔眾，前往那個諸樂莊嚴的世界，安置在那裡之後，使這些魔眾不再興起魔的事業。在那個佛剎，與那位降伏魔菩薩一同發起菩提心，圓滿菩提分法。 當時，所有的惡魔眾聽了這些話后，都感到非常驚恐，渾身汗毛豎立，立刻想要離開這個集會。但是由於佛的威神力量，他們無法離開，也無法隱藏自己的身體，更加恐懼。他們立刻向佛歸依頂禮，這樣說道：『救救我，世尊！救救我，善逝（佛的稱號）！不要讓海意菩薩把我們安置到那個世界中。』 當時，佛告訴所有的魔眾說：『你們這些魔不要感到驚恐，菩薩大士不會對任何眾生造成傷害。你們應當親自在海意菩薩面前請求寬恕和懺悔，他一定會為你們妥善地進行救護。』
【English Translation】 English version: It is because of this that the world is named 'Adorned with All Joys'. Moreover, that Buddha is named 'Tathagata Who Subdues Mara' (Tathagata: Thus Come One, a title of Buddha; Subdues Mara: one who defeats the demon of temptation), 'Arhat' (Worthy One, a title of Buddha), 'Samyaksambuddha' (Perfectly Enlightened One, a title of Buddha), meaning that when that World-Honored One first sat at the Bodhi tree, in the position of a Bodhisattva, before attaining all wisdom, his body emitted light that illuminated all the Maras (demons). The light illuminated a hundred kotis (a large number in Indian numeration) of Maras in the Mara realm, and each Mara had a thousand kotis of attendants. At that time, these Maras came to where the Bodhisattva was, intending to create various obstacles for the Bodhisattva. However, due to the majestic power of this Bodhisattva, the Maras could not create any obstacles, and they immediately developed a rare and precious mind, taking refuge in and bowing to that Bodhisattva. The Bodhisattva then taught them the Dharma accordingly. After hearing the Dharma, the Maras' minds became deeply purified, and they immediately generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, perfect enlightenment). Later, that Buddha attained the fruit of enlightenment, and therefore was named 'Tathagata Who Subdues Mara'. Furthermore, that Buddha, in the past during the Adornment Kalpa (a long period of time), when he was in the position of a Bodhisattva, was named 'Subduer of Mara'. Now, in this Bhadrakalpa (present kalpa), after attaining Bodhi, he is able to cause all Maras to generate the Bodhi mind and serve him. That Buddha only teaches the supreme Mahayana Dharma (Great Vehicle teachings) to the Bodhisattvas, and there is no mention of the Two Vehicles (Shravakayana and Pratyekabuddhayana). Venerable One! Therefore, I am now placing these Maras, sending them to that world 'Adorned with All Joys'. After placing them there, I will ensure that these Maras no longer engage in the activities of Mara. In that Buddha-land, together with that Bodhisattva 'Subduer of Mara', they will generate the Bodhi mind and perfect the factors of enlightenment. At that time, all the evil Maras, upon hearing these words, were greatly terrified, their hair stood on end, and they immediately wanted to leave the assembly. However, due to the majestic power of the Buddha, they could not leave, nor could they hide their bodies, and they became even more fearful. They immediately took refuge in and bowed to the Buddha, saying: 'Save us, World-Honored One! Save us, Sugata (a title of Buddha)! Do not let the Bodhisattva Ocean-Mind place us in that world.' At that time, the Buddha said to all the Maras: 'You Maras should not be afraid. The great Bodhisattvas do not harm any sentient beings. You should personally seek forgiveness and repentance before the Bodhisattva Ocean-Mind, and he will surely provide you with proper protection.'
爾時，魔眾即各合掌，向海意菩薩稽首白言：「我今悔謝大士。忍可！勿置我于諸樂莊嚴世界之中。如我所作，不復第二往彼眾會。」
海意菩薩言：「諸魔當知！我今于汝無復可忍。何以故？菩薩於一切眾生，究竟常忍。汝等諸魔今宜往彼諸樂莊嚴世界之中，觀彼世界眾莊嚴事。彼摧魔如來，于汝魔眾無所嬈害。」
爾時海意菩薩，即舒右臂金色晃耀，安於魔頂而為加持，作如是言：「若法真實，此真實語，諸菩薩者於法無慳亦無秘吝，以此真實語故，如我所有如是神力，令此魔眾皆悉獲得。」海意菩薩作是語已，而諸魔眾即得自在神力具足。
爾時，此三千大千世界六種震動，而諸魔眾，於此會中隱身不現，于須臾頃，到彼諸樂莊嚴世界之中，皆是海意菩薩加持力故。是時魔眾到彼國已，即詣摧魔如來、應供、正等正覺所，頭面著地禮佛雙足，右繞七匝退住一面。於是彼佛剎中有一菩薩，名降伏魔，見是相已，白其佛言：「世尊！今此劣弱鮮有威光，狀貌異常人可惡者，從何所來？」
其佛答言：「善男子！西方去此佛剎，過十二殑伽沙數等世界，有一世界名曰娑婆，彼佛世尊號釋迦牟尼如來、應供、正等正覺，今現在彼大寶莊嚴道場，廣大宣說大集會正法。復有十方世界無量阿僧祇出
【現代漢語翻譯】 現代漢語譯本：當時，魔眾都各自合掌，向海意菩薩頂禮，說道：『我們現在向大士懺悔謝罪。請您寬恕我們！不要把我們安置在那些充滿快樂和莊嚴的世界中。我們所做的事情，不會再有第二次前往那樣的集會。』 海意菩薩說：『各位魔眾應當知道！我現在對你們沒有什麼可寬恕的。為什麼呢？菩薩對於一切眾生，究竟是常懷忍耐的。你們這些魔眾現在應該前往那些充滿快樂和莊嚴的世界中，觀看那些世界中的各種莊嚴景象。那位摧魔如來（Tui Mo Rulai，意為降伏魔的如來），不會對你們這些魔眾造成任何傷害。』 當時，海意菩薩伸出右臂，金光閃耀，放在魔眾的頭頂上為他們加持，並說道：『如果佛法真實，這真實之語，諸位菩薩對於佛法沒有吝嗇和隱瞞，憑藉這真實之語，像我所擁有的這種神力，讓這些魔眾都能夠獲得。』海意菩薩說完這話后，魔眾立即獲得了自在的神力。 當時，這三千大千世界發生了六種震動，而魔眾在這法會中隱身不見，在很短的時間內，就到達了那些充滿快樂和莊嚴的世界中，這都是海意菩薩加持的力量。這時，魔眾到達那個世界后，立即前往摧魔如來（Tui Mo Rulai）、應供（Ying Gong，意為應受供養者）、正等正覺（Zheng Deng Zheng Jue，意為完全覺悟者）所在之處，頭面觸地禮拜佛的雙足，然後右繞佛七圈，退到一邊站立。這時，那個佛剎中有一位菩薩，名叫降伏魔（Xiang Fu Mo），看到這種情況后，對佛說：『世尊！現在這些弱小、沒有威光、相貌醜陋、令人厭惡的傢伙，是從哪裡來的？』 那位佛回答說：『善男子！從西方，經過十二個恒河沙數（Heng He Sha Shu，意為數量極多）的世界之外，有一個世界名叫娑婆（Suo Po，意為堪忍），那裡的佛世尊號為釋迦牟尼如來（Shi Jia Mou Ni Rulai）、應供（Ying Gong）、正等正覺（Zheng Deng Zheng Jue），現在正在那裡的大寶莊嚴道場，廣闊地宣說大乘正法。還有十方世界無量阿僧祇（A Seng Qi，意為無數）的佛，都來到這裡。』
【English Translation】 English version: At that time, the demon hosts, each with their palms together, bowed their heads to Bodhisattva Ocean-Intent and said, 'We now repent and apologize to the Great One. Please forgive us! Do not place us in those worlds adorned with joy and splendor. What we have done, we will not do a second time by going to such assemblies.' Bodhisattva Ocean-Intent said, 'All you demons should know! I now have nothing to forgive you for. Why is that? Because Bodhisattvas are ultimately always patient with all sentient beings. You demons should now go to those worlds adorned with joy and splendor, and observe the various magnificent sights in those worlds. That Tathagata Destroyer of Demons (Tui Mo Rulai), will not cause any harm to you demons.' At that time, Bodhisattva Ocean-Intent extended his right arm, which shone with golden light, and placed it on the heads of the demons to bless them, saying, 'If the Dharma is true, this true speech, that all Bodhisattvas are not stingy or secretive about the Dharma, by this true speech, may all the demons obtain the same divine power that I possess.' After Bodhisattva Ocean-Intent spoke these words, the demon hosts immediately obtained complete and unhindered divine power. At that time, the three thousand great thousand worlds shook in six ways, and the demon hosts disappeared from the assembly, and in a very short time, they arrived in those worlds adorned with joy and splendor, all due to the power of Bodhisattva Ocean-Intent's blessing. When the demon hosts arrived in that land, they immediately went to where the Tathagata Destroyer of Demons (Tui Mo Rulai), the Worthy of Offerings (Ying Gong), the Fully Enlightened One (Zheng Deng Zheng Jue) was, bowed their heads to the ground, worshiping the Buddha's feet, then circumambulated the Buddha seven times to the right, and retreated to stand on one side. At that time, there was a Bodhisattva in that Buddha-land named Subduer of Demons (Xiang Fu Mo), who, upon seeing this, said to the Buddha, 'World Honored One! Where did these weak, without radiance, ugly, and repulsive beings come from?' That Buddha replied, 'Good man! To the west, beyond twelve Ganges-sand-number (Heng He Sha Shu) of worlds, there is a world called Saha (Suo Po), where the Buddha World Honored One is named Shakyamuni Tathagata (Shi Jia Mou Ni Rulai), the Worthy of Offerings (Ying Gong), the Fully Enlightened One (Zheng Deng Zheng Jue), who is now in the Great Jeweled Adornment Bodhimanda, widely proclaiming the Great Vehicle Right Dharma. And there are countless Asamkhya (A Seng Qi) Buddhas from the ten directions who have come here.'
過算數諸大菩薩，皆悉來集聽受正法。而彼會中有一菩薩，名曰海意，善被不可思議大堅固鎧，而能請問釋迦牟尼如來如是正法。當說法時有惡魔眾，至彼會中欲興難事，於是海意菩薩大士，置其魔眾而來至此，為欲化度作成辦故。」
爾時，降伏魔菩薩白諸魔言：「我等今者與汝諸魔，同發阿耨多羅三藐三菩提心。何以故？我昔亦嘗處於魔類，于諸眾生種善根時而生障難，其後於此如來法中，發阿耨多羅三藐三菩提心。是故今時汝等諸魔，宜應速發阿耨多羅三藐三菩提心。」爾時諸魔深心堅固，各發阿耨多羅三藐三菩提心。既發心已咸作是言：「我等已發阿耨多羅三藐三菩提心，永不復作魔之事業。」於是降伏魔菩薩，即命其魔，同處於彼眾寶莊嚴師子之座，而勸請言：「善男子！云何是彼釋迦牟尼如來所說大集會正法，隨汝所樂今當演說。」
爾時，諸魔承海意菩薩威神之力所加持故，尋即處於師子之座，從其口門及諸毛孔出清凈音，猶如釋迦牟尼如來所說大集會正法，如是文字、如是章句，一一宣說滿足無遺，于其中間亦無增減。時降伏魔菩薩，于其魔所，得聞如是大集會正法已，生希有心，白彼佛言：「世尊！我今欲見娑婆世界及釋迦牟尼如來；又欲見彼海意菩薩並十方世界所來集會諸大菩薩摩
【現代漢語翻譯】 現代漢語譯本 超越算數的大菩薩們都聚集在一起聽受正法。當時，會中有一位菩薩，名叫海意（意為如海般深邃的智慧），他身披不可思議的堅固鎧甲，能夠向釋迦牟尼如來請問這樣的正法。當佛陀說法時，有惡魔眾來到會中想要製造障礙，於是海意菩薩大士，將那些魔眾安置好后才來到這裡，是爲了教化他們並使他們成就道業。 當時，降伏魔菩薩對眾魔說：『我們現在和你們這些魔，一同發起阿耨多羅三藐三菩提心（無上正等正覺之心）。為什麼呢？我過去也曾處於魔類，在眾生種善根時製造障礙，後來在此如來法中，發起了阿耨多羅三藐三菩提心。所以現在你們這些魔，應該儘快發起阿耨多羅三藐三菩提心。』當時，眾魔內心堅定，各自發起了阿耨多羅三藐三菩提心。發起心后，他們都說：『我們已經發起了阿耨多羅三藐三菩提心，永遠不再做魔的事業。』於是，降伏魔菩薩就命令那些魔，一同坐在眾寶莊嚴的獅子座上，並勸請他們說：『善男子！什麼是釋迦牟尼如來所說的大乘正法，請你們隨自己的意願現在演說。』 當時，眾魔承蒙海意菩薩的威神之力加持，立刻坐在獅子座上，從他們的口和毛孔中發出清凈的聲音，就像釋迦牟尼如來所說的大乘正法一樣，無論是文字還是章句，都一一宣說，圓滿無缺，沒有絲毫增減。當時，降伏魔菩薩從那些魔那裡，聽聞到這樣的大乘正法后，心中感到稀有，就對佛說：『世尊！我現在想見娑婆世界和釋迦牟尼如來；還想見海意菩薩以及十方世界前來集會的諸大菩薩摩訶薩。』
【English Translation】 English version The great Bodhisattvas, beyond number, all gathered to listen to the true Dharma. At that time, there was a Bodhisattva in the assembly named Ocean of Intent (Hai Yi, meaning wisdom as deep as the ocean), who was well-equipped with an inconceivable, strong armor, and was able to ask Shakyamuni Tathagata about such true Dharma. When the Buddha was teaching, there were evil demons who came to the assembly wanting to create obstacles. Therefore, the great Bodhisattva Ocean of Intent, having settled those demons, came here, in order to transform them and help them achieve the path. At that time, the Bodhisattva Subduing Demons said to the demons: 『We now, together with you demons, generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). Why is that? In the past, I was also among the demons, creating obstacles when sentient beings were planting roots of goodness. Later, in this Dharma of the Tathagata, I generated the mind of Anuttara-samyak-sambodhi. Therefore, now you demons should quickly generate the mind of Anuttara-samyak-sambodhi.』 At that time, the demons』 minds became firm, and each generated the mind of Anuttara-samyak-sambodhi. Having generated the mind, they all said: 『We have already generated the mind of Anuttara-samyak-sambodhi, and will never again do the work of demons.』 Then, the Bodhisattva Subduing Demons commanded the demons to sit together on the lion thrones adorned with various treasures, and urged them, saying: 『Good men! What is the Great Vehicle true Dharma taught by Shakyamuni Tathagata? Please expound it now according to your wishes.』 At that time, the demons, empowered by the majestic power of the Bodhisattva Ocean of Intent, immediately sat on the lion thrones, and from their mouths and pores came forth pure sounds, just like the Great Vehicle true Dharma taught by Shakyamuni Tathagata. Whether it was the words or the verses, they expounded them one by one, completely and without any omissions, without any additions or subtractions. At that time, the Bodhisattva Subduing Demons, having heard such Great Vehicle true Dharma from those demons, felt a sense of wonder, and said to the Buddha: 『World Honored One! I now wish to see the Saha world and Shakyamuni Tathagata; I also wish to see the Bodhisattva Ocean of Intent and the great Bodhisattvas Mahasattvas who have come from the ten directions.』
訶薩眾。」
時彼世界摧魔如來，即于眉間放大光明，名曰普現一切色相，是光遍照西方去此十二殑伽沙數等諸佛剎土乃至娑婆世界，廣大明耀相續不斷。彼諸樂莊嚴世界諸菩薩眾，皆見釋迦牟尼如來在於大寶莊嚴道場之中，處百千種色相嚴飾寶師子座，為十方世界諸來集會大菩薩眾，廣大宣說大集會正法。又復見此娑婆世界大水盈滿，猶如大海，普觀是中悉無障礙。又見十方世界所來集會諸大菩薩，各各坐于眾寶莊嚴大蓮花上，聽受正法，其花縱廣一俱盧舍。而諸大士見是相已，生歡喜心適悅慶快，即以妙花，遙向釋迦牟尼如來散擲供養。所散之花，以佛世尊威神力故，悉于釋迦牟尼如來頂上，結成廣大殊妙花蓋。時此佛會，一切大眾見是花蓋於佛頂上乘空而住，生希有心，俱白佛言：「世尊！今此花蓋從何所來？」
佛言：「諸仁者！而此花蓋，是彼諸樂莊嚴世界之中菩薩大眾，遙向此會散擲妙花而伸供養。」
而此眾會，咸白佛言：「世尊！我等樂欲見彼諸樂莊嚴世界及彼世尊摧魔如來，亦欲見此所往諸魔之眾並其世界所施作事。」
爾時，世尊，知其眾會之所樂欲，即告海意菩薩言：「善男子！今此眾會樂見諸樂莊嚴世界，亦欲見彼摧魔如來。汝可現之，使諸大眾咸悉瞻奉。」
【現代漢語翻譯】 現代漢語譯本：『訶薩眾』（Hesa zhong，指菩薩眾）。 當時，那個世界的摧魔如來（Cuimo Rulai，指能摧毀魔障的佛），即從眉間放出大光明，名為普現一切色相（Puxian yiqie sexing，指能顯現一切色相的光明）。這光明遍照西方，經過十二殑伽沙數（Henghesha shu，指恒河沙數，極大的數量）等諸佛剎土，乃至娑婆世界（Suopo shijie，指我們所處的世界），廣大明亮，相續不斷。那些樂莊嚴世界（Le zhuangyan shijie，指喜歡莊嚴的世界）的菩薩們，都看見釋迦牟尼如來（Shijiamouni Rulai，指佛教的創始人）在莊嚴的大道場中，坐在用百千種色彩裝飾的寶獅子座上，為十方世界前來的大菩薩們，廣闊地宣說大乘正法。他們還看到這個娑婆世界充滿了水，猶如大海，遍觀其中沒有任何障礙。又看到十方世界前來的大菩薩們，各自坐在用眾寶裝飾的大蓮花上，聽受正法，那蓮花縱橫都有一俱盧舍（Julushe，古代印度長度單位）。這些大菩薩們看到這些景象后，心中生起歡喜，感到愉悅和慶幸，就用美妙的花朵，遙向釋迦牟尼如來拋散供養。所散的花朵，因為佛世尊的威神力，都聚集在釋迦牟尼如來的頭頂上，結成廣大殊勝的花蓋。當時，這個佛會的所有大眾，看到這花蓋在佛頂上懸空而立，都感到稀有，一起對佛說：『世尊！這花蓋是從哪裡來的？』 佛說：『各位仁者！這花蓋是那些樂莊嚴世界中的菩薩大眾，遙向這裡拋散美妙的花朵而作供養。』 這時，在場的大眾都對佛說：『世尊！我們很想見到那些樂莊嚴世界，以及那裡的摧魔如來，也想看看那些前去降伏的魔眾，以及他們所做的事情。』 那時，世尊知道大眾的願望，就告訴海意菩薩（Haiyi Pusa，指一位菩薩）說：『善男子！現在大眾想見到那些樂莊嚴世界，也想見到那裡的摧魔如來。你可以顯現出來，讓大眾都能夠瞻仰。』
【English Translation】 English version: 『Hesa assembly.』 (Hesa zhong refers to the assembly of Bodhisattvas). At that time, the Tathagata Destroyer of Mara (Cuimo Rulai, refers to the Buddha who can destroy demonic obstacles) of that world, immediately emitted a great light from between his eyebrows, named 'Universally Manifesting All Forms' (Puxian yiqie sexing, refers to the light that can manifest all forms). This light illuminated the west, passing through twelve Ganges sands of Buddha lands (Henghesha shu, refers to the number of sands in the Ganges, an extremely large number), and reaching even the Saha world (Suopo shijie, refers to the world we inhabit), vast and bright, continuously without interruption. Those Bodhisattvas of the Joyful Adornment World (Le zhuangyan shijie, refers to the world that likes adornment), all saw Shakyamuni Tathagata (Shijiamouni Rulai, refers to the founder of Buddhism) in the magnificent great Bodhi-mandala, sitting on a jeweled lion throne adorned with hundreds of thousands of colors, extensively expounding the Great Vehicle Dharma to the great Bodhisattvas who came from the ten directions. They also saw that this Saha world was filled with water, like a great ocean, and that there were no obstacles within it. They also saw the great Bodhisattvas who came from the ten directions, each sitting on a great lotus flower adorned with various jewels, listening to the Dharma, the lotus flowers each being one krosa (Julushe, an ancient Indian unit of length) in length and width. When these great Bodhisattvas saw these sights, they felt joy in their hearts, and were pleased and delighted, and they scattered wonderful flowers towards Shakyamuni Tathagata as an offering. The scattered flowers, due to the majestic power of the World Honored One, all gathered on top of Shakyamuni Tathagata's head, forming a vast and magnificent flower canopy. At that time, all the assembly of this Buddha gathering, seeing this flower canopy suspended in the air above the Buddha's head, felt it was rare and wonderful, and together said to the Buddha: 'World Honored One! Where did this flower canopy come from?' The Buddha said: 'Good people! This flower canopy is from the Bodhisattva assembly in the Joyful Adornment World, who scattered wonderful flowers towards this gathering as an offering.' Then, the assembly all said to the Buddha: 'World Honored One! We would like to see those Joyful Adornment Worlds, and the Tathagata Destroyer of Mara there, and also see the Mara assembly that went to subdue them, and what they have done.' At that time, the World Honored One, knowing the desires of the assembly, said to Bodhisattva Ocean Mind (Haiyi Pusa, refers to a Bodhisattva): 'Good man! Now the assembly wishes to see those Joyful Adornment Worlds, and also wishes to see the Tathagata Destroyer of Mara there. You may manifest them, so that the assembly may all behold them.'
於是海意菩薩承佛教敕，即時于其足十指間，放十千光明，其光普照東方去此十二殑伽沙數等諸佛剎土乃至諸樂莊嚴世界，廣大明耀相續不斷。時此會中一切大眾，悉見諸樂莊嚴世界，及得見彼摧魔如來。又見諸魔在彼佛會，處於法座，廣為眾說大集會正法。此會大眾見是相已，生希有心，各各從於蓮花座起，遙向摧魔如來合掌頂禮，各以妙花散擲供養；所散之花，以佛世尊威神力故，于彼摧魔如來頂上，結成廣大妙花樓閣。
爾時，魔眾白彼摧魔如來言：「世尊！我等今欲還復娑婆世界釋迦牟尼佛所。」
彼佛告言：「諸善男子！汝可還復，今正是時。」於是諸魔頭面著地，禮彼佛足，右繞七匝，以海意菩薩威神力故，于彼剎中隱而不現，經須臾頃還於娑婆世界，到已頭面禮釋迦牟尼佛足，右繞七匝，退住一面攝心諦意恭敬歸向。
爾時，尊者舍利子告諸魔言：「諸仁者！汝等見彼諸樂莊嚴世界不？」
諸魔答言：「我等已見。尊者！彼土希有清凈可愛，是為清凈無垢最上所居。我等見已，皆發阿耨多羅三藐三菩提心。」
尊者舍利子言：「諸仁者！汝等已發阿耨多羅三藐三菩提心，不應復作諸魔事業。」
魔言：「不也。尊者！若有善住深固心者，諸菩薩眾乃能施作諸
【現代漢語翻譯】 現代漢語譯本 於是，海意菩薩（Haiyi Bodhisattva）領受佛的教誨，立刻從他的雙腳十個腳趾間，放出十千道光明。這些光明普照東方，越過十二個恒河沙數（殑伽沙，Ganges sand）那樣多的佛剎土，一直到達諸樂莊嚴世界（Joyfully Adorned Worlds），廣大明亮的光芒持續不斷。當時，這個法會中的所有大眾，都看見了諸樂莊嚴世界，並且見到了摧魔如來（Crushing Mara Tathagata）。他們還看見了諸魔（Maras）在那個佛的法會上，坐在法座上，廣泛地為大眾宣說大乘正法。這個法會的大眾看到這種景象后，心中生起稀有的敬畏，各自從蓮花座上起身，遙向摧魔如來合掌頂禮，各自用美妙的花朵散擲供養；所散的花朵，因為佛世尊的威神力，在摧魔如來的頭頂上，結成廣大美妙的花朵樓閣。 那時，諸魔向摧魔如來說道：『世尊！我們現在想要返回娑婆世界（Saha World），回到釋迦牟尼佛（Sakyamuni Buddha）那裡。』 那位佛告訴他們說：『各位善男子！你們可以返回，現在正是時候。』於是，諸魔頭面著地，禮拜那位佛的腳，右繞七圈，因為海意菩薩的威神力，在那個剎土中隱沒不見，經過片刻時間，就回到了娑婆世界。到達后，他們頭面禮拜釋迦牟尼佛的腳，右繞七圈，退到一邊，收攝心意，恭敬地歸向佛陀。 那時，尊者舍利子（Sariputra）告訴諸魔說：『各位仁者！你們看見了諸樂莊嚴世界嗎？』 諸魔回答說：『我們已經看見了。尊者！那個國土稀有清凈，可愛至極，是為清凈無垢最上之所。我們看見之後，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。』 尊者舍利子說：『各位仁者！你們既然已經發起了阿耨多羅三藐三菩提心，就不應該再做諸魔的事業。』 諸魔說：『不是這樣的，尊者！如果有人能夠善住于深固的心，諸菩薩眾才能施作諸魔的事業。』
【English Translation】 English version Then, Haiyi Bodhisattva, receiving the Buddha's command, immediately emitted ten thousand rays of light from the ten toes of his feet. These lights illuminated the east, passing through twelve Ganges sands (殑伽沙, Ganges sand) of Buddha lands, reaching the Joyfully Adorned Worlds, with vast and bright light continuously shining. At that time, all the assembly in this gathering saw the Joyfully Adorned Worlds and also saw the Crushing Mara Tathagata. They also saw the Maras in that Buddha's assembly, sitting on the Dharma seats, extensively expounding the Great Vehicle Dharma to the assembly. Upon seeing this scene, the assembly in this gathering developed a rare sense of awe, and each rose from their lotus seats, respectfully bowing with palms together towards the Crushing Mara Tathagata, and each scattered wonderful flowers as offerings; the scattered flowers, due to the majestic power of the Buddha, formed a vast and wonderful flower pavilion on top of the Crushing Mara Tathagata's head. At that time, the Maras said to the Crushing Mara Tathagata: 'World Honored One! We now wish to return to the Saha World, to where Sakyamuni Buddha is.' That Buddha told them: 'Good men! You may return, now is the right time.' Thereupon, the Maras prostrated with their heads to the ground, bowed to that Buddha's feet, circumambulated him seven times, and due to the majestic power of Haiyi Bodhisattva, they disappeared from that land. After a short while, they returned to the Saha World. Upon arriving, they prostrated with their heads to the feet of Sakyamuni Buddha, circumambulated him seven times, and retreated to one side, gathering their minds, respectfully turning towards the Buddha. At that time, Venerable Sariputra said to the Maras: 'Good sirs! Have you seen the Joyfully Adorned Worlds?' The Maras replied: 'We have seen it. Venerable One! That land is rare, pure, and extremely lovely, it is the most supreme abode, pure and without defilement. After seeing it, we have all generated the mind of Anuttara-samyak-sambodhi (無上正等正覺之心, unsurpassed perfect enlightenment).' Venerable Sariputra said: 'Good sirs! Since you have already generated the mind of Anuttara-samyak-sambodhi, you should no longer engage in the activities of Maras.' The Maras said: 'It is not so, Venerable One! If there are those who can dwell well in a deep and firm mind, then the Bodhisattvas can perform the activities of Maras.'
魔事業。何以故？如諸菩薩善住深固心者，即有力能隨其所應發起魔事。以是緣故，尊者當知！諸有菩薩施作魔事，此說即是佛之事業，非魔事業。」
爾時，諸魔於此佛剎現神變已，此眾會中，有二萬人發阿耨多羅三藐三菩提心；于魔眾中，復有一萬天子，發阿耨多羅三藐三菩提心，異口同音作如是言：「世尊！我等悉愿生彼諸樂莊嚴世界之中。」作是語已，於是釋迦牟尼如來即記之曰：「汝等當生彼佛剎中。」
爾時，海意菩薩復白佛言：「世尊！諸佛如來菩提之法，諸魔外道多生障難。惟愿世尊威神建立，令此正法久住世間，復于如是甚深經典攝受護持。世尊！若此經典，得佛如來所加持故而不隱沒，受持讀誦廣大流佈，令諸魔眾伺不得便。」
佛告海意菩薩言：「海意！我今建立此之正法。若有眾生欲發精進，種諸善根為作成熟，化度之者，當於如是甚深經典，如法受持為他演說。」
複次，佛告海意菩薩言：「汝今諦聽，極善作意！今為汝說呼召四大天王秘密章句，而此章句速能召集四大天王，有此正法之處來為作護，亦當攝護其說法師。」
爾時，世尊即說陀羅尼曰：
「怛寧*也佗(引)(一句) 三彌(引)(二) 三摩散底(三) 薩啰尼(引
【現代漢語翻譯】 現代漢語譯本：魔的事業是怎樣的呢？因為那些善於安住于深固之心的菩薩，他們有能力根據情況發起魔事。因此，尊者應當知道！如果菩薩施行魔事，這實際上是佛的事業，而不是魔的事業。 當時，諸魔在這個佛剎顯現神通變化之後，在這個集會中，有兩萬人發起了阿耨多羅三藐三菩提心（無上正等正覺之心）；在魔眾中，又有一萬天子，發起了阿耨多羅三藐三菩提心，他們異口同聲地說：『世尊！我們都願意往生到那些充滿快樂和莊嚴的世界中。』說完這些話后，釋迦牟尼如來就為他們授記說：『你們將往生到那些佛剎中。』 當時，海意菩薩又對佛說：『世尊！諸佛如來的菩提之法，常常受到魔和外道的阻礙。希望世尊以威神之力建立，使這正法長久住世，並且攝受護持這樣甚深的經典。世尊！如果這部經典，得到佛如來的加持而不隱沒，被受持讀誦並廣泛流傳，那麼魔眾就無法找到機會作亂。』 佛告訴海意菩薩說：『海意！我現在建立這正法。如果有眾生想要精進修行，種下各種善根以使其成熟，並以此來教化眾生，就應當如法受持這部甚深經典，併爲他人演說。』 接著，佛又告訴海意菩薩說：『你現在仔細聽，用心思考！我現在為你宣說呼召四大天王的秘密章句，這個章句能夠迅速召集四大天王，來到有正法的地方進行守護，也應當攝護說法之人。』 當時，世尊就說了陀羅尼（總持咒語）說： 『怛寧*也佗(引)(一句) 三彌(引)(二) 三摩散底(三) 薩啰尼(引)』
【English Translation】 English version: What is the work of Mara? It is because those Bodhisattvas who are well-established in deep and firm minds have the power to initiate Mara's work as appropriate. Therefore, venerable one, you should know! If Bodhisattvas perform Mara's work, this is actually the work of the Buddha, not the work of Mara. At that time, after the Maras manifested their supernatural powers in this Buddha-land, in this assembly, twenty thousand people generated the aspiration for Anuttara-samyak-sambodhi (the unsurpassed, right, and perfect enlightenment); among the Mara's assembly, another ten thousand Devas generated the aspiration for Anuttara-samyak-sambodhi, and they said in unison: 'World Honored One! We all wish to be born in those worlds filled with joy and adornments.' After saying these words, Shakyamuni Tathagata then prophesied to them, saying: 'You will be born in those Buddha-lands.' At that time, Bodhisattva Ocean-Intent again said to the Buddha: 'World Honored One! The Dharma of Bodhi of the Buddhas Tathagatas is often obstructed by Maras and heretics. May the World Honored One establish it with your majestic power, so that this true Dharma may abide in the world for a long time, and also embrace and protect such profound scriptures. World Honored One! If this scripture, because it is blessed by the Buddhas Tathagatas, is not concealed, and is upheld, recited, and widely disseminated, then the Mara's assembly will not find an opportunity to cause trouble.' The Buddha told Bodhisattva Ocean-Intent: 'Ocean-Intent! I am now establishing this true Dharma. If there are sentient beings who wish to cultivate diligently, plant various good roots to bring them to maturity, and use this to teach and transform sentient beings, they should uphold this profound scripture according to the Dharma and explain it to others.' Then, the Buddha again told Bodhisattva Ocean-Intent: 'Now listen carefully, and pay close attention! I will now explain to you the secret verses for summoning the Four Great Heavenly Kings, and these verses can quickly summon the Four Great Heavenly Kings to come and protect the place where the true Dharma is, and they should also protect the Dharma teachers.' At that time, the World Honored One then spoke the Dharani (mantra) saying: 'Tadyatha (thus it is) sammi (calm) sammasanti (completely calm) saranih (refuge)'
)(四) 娑(引)啰嚩底(五) 達泥(引)(六) 達那嚩底(七) 度度彌(引)(八) 度度摩底(九) 阿(引)縛哩多(二合)泥(引)(十) 阿末里(引)(十一) 尾末里(引)(十二) 尾啰𡁠(引)(十三) 葛葛哩(引)(十四) 葛葛尼(引)(十五) 虎魯(十六) 虎魯嚩底(十七) 虎魯散提(十八) 你哩伽(二合、引)薩你(十九) 阿(引)嚩致(引)(二十) 尾嚩致(引)(二十一) 末末枯末底(二十二) 摩(引)啰𡁠帝(引)(二十三) 尾戍提(引)(二十四) 尾戍馱嚩底(二十五) 瀰瀰里(引)(二十六) 末努(引)賀啰莎(引)賀(引)(二十七)
「海意！如是秘密章句，速能呼召四大天王來護持此甚深正法，及能攝護其說法師。又此章句，能令法師善說此法，如所作已諦觀四方起大慈心。是時四大天王以此秘密章句所呼召故，皆來攝受諸說法者。」
爾時，四大天王現在此會，即從座起前詣佛所，合掌頂禮而白佛言：「世尊！若有眾生，於此最上甚深正法，真實了知，而能為他如理宣說者，我等四王並諸眷屬，常來營衛護持正法，復當攝護其說法師，令無障難及無衰惱。」◎
佛說海意菩薩所問凈印法門經卷第十七 大正藏第
【現代漢語翻譯】 現代漢語譯本 （四）娑啰嚩底（Sāravatī，河流女神）（五）達泥（Dāni，給予者）（六）達那嚩底（Dhanavatī，富有的）（七）度度彌（Dudumi，鼓聲）（八）度度摩底（Dudumati，有鼓聲的）（九）阿嚩哩多泥（Āvartani，旋轉者）（十）阿末里（Amali，純潔的）（十一）尾末里（Vimali，無垢的）（十二）尾啰𡁠（Virāji，光輝的）（十三）葛葛哩（Gagari，雷聲）（十四）葛葛尼（Gagani，天空）（十五）虎魯（Huru，呼喚）（十六）虎魯嚩底（Huruvati，呼喚者）（十七）虎魯散提（Hurusandi，呼喚的結合）（十八）你哩伽薩你（Nirghasani，驅逐者）（十九）阿嚩致（Avaci，下降者）（二十）尾嚩致（Vibaci，分開者）（二十一）末末枯末底（Mamakumati，我的智慧）（二十二）摩啰𡁠帝（Mārāji，降伏者）（二十三）尾戍提（Viśuddhi，清凈）（二十四）尾戍馱嚩底（Viśuddhavati，清凈者）（二十五）瀰瀰里（Mimiri，閃耀）（二十六）末努賀啰莎賀（Manohara svāhā，願心愿成就）。
「海意！這樣的秘密咒語，能夠迅速召喚四大天王來護持這甚深的正法，並且能夠攝護說法之人。而且這個咒語，能夠讓法師善於宣說此法，如所作已，諦觀四方，生起大慈悲心。這時，四大天王因為這個秘密咒語的召喚，都會前來攝受這些說法的人。」
那時，四大天王出現在這個法會中，立即從座位上起身，來到佛陀面前，合掌頂禮，對佛陀說：「世尊！如果有眾生，對於這最上甚深的正法，真實了知，並且能夠為他人如理宣說，我們四王以及我們的眷屬，會常來守護正法，並且攝護說法之人，使他們沒有障礙和衰惱。」
佛說海意菩薩所問凈印法門經卷第十七 大正藏第
【English Translation】 English version (4) Sāravatī (Goddess of the river) (5) Dāni (Giver) (6) Dhanavatī (Wealthy) (7) Dudumi (Sound of a drum) (8) Dudumati (Having the sound of a drum) (9) Āvartani (Revolving one) (10) Amali (Pure) (11) Vimali (Immaculate) (12) Virāji (Shining) (13) Gagari (Thunder) (14) Gagani (Sky) (15) Huru (Calling) (16) Huruvati (Caller) (17) Hurusandi (Combination of calling) (18) Nirghasani (Expeller) (19) Avaci (Descender) (20) Vibaci (Separator) (21) Mamakumati (My wisdom) (22) Mārāji (Subduer) (23) Viśuddhi (Purity) (24) Viśuddhavati (Pure one) (25) Mimiri (Shining) (26) Manohara svāhā (May the wish be fulfilled).
'O Ocean Intent! Such secret dharani can quickly summon the Four Great Heavenly Kings to protect this profound Dharma, and also to protect the Dharma teachers. Moreover, this dharani enables the Dharma teachers to skillfully expound this Dharma. Having done so, they should contemplate the four directions with great compassion. At that time, the Four Great Heavenly Kings, being summoned by this secret dharani, will all come to embrace those who expound the Dharma.'
At that time, the Four Great Heavenly Kings, being present in this assembly, immediately rose from their seats, approached the Buddha, joined their palms, bowed their heads, and said to the Buddha, 'World Honored One! If there are sentient beings who truly understand this supreme and profound Dharma, and are able to expound it to others in accordance with the truth, we four kings and our retinues will always come to guard and protect the Dharma, and also protect the Dharma teachers, so that they will have no obstacles or afflictions.'
The Sutra of the Pure Seal Dharma Door Questioned by Bodhisattva Ocean Intent, Spoken by the Buddha, Volume 17 Taisho Tripitaka No.
13 冊 No. 0400 佛說海意菩薩所問凈印法門經
佛說海意菩薩所問凈印法門經卷第十八
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉 詔譯
「◎複次，海意！我今為汝宣說呼召帝釋天主秘密章句。而此章句，速能呼召帝釋天主，來護正法。」
爾時，世尊即說陀羅尼曰：
「怛寧*也佗(引)(一句) 惹曳(引)(二) 惹野嚩底(三) 阿胝(引)(四) 摩酤哩(引)(五) 悉馱末底(六) 戌毗(引)扇底葛哩(引)(七) 那禰(引)你(引)(八) 難(引)帝(引)(九) 難(引)多末底(十) 怛哩葛(二合)哩(引)(十一) 叉曳(引)(十二) 叉野目契(引)(十三) 阿嚩吒你(十四) 尾嚩吒你(十五) 波哩嚩吒你(十六) 波哩砌(引)禰(引)(十七) 悉蜜哩(三合)底(十八) 悉蜜哩(三合)底散提(十九) 阿(引)誐蹉憍(引)尸迦你哩𡁠(二合)多(引)(二十) 阿蘇啰(引)惹煬底禰(引)嚩(引)(二十一) 三摩逾(引)帝(引)阿(引)半努(引)(二十二) 達哩摩(二合)怛哩𡁠(二合)睹(引)啰摩(引)呬(二十三) 莎悉爹(二合)野曩部(引)多(引
【現代漢語翻譯】 現代漢語譯本 佛陀對海意菩薩說：『海意，我接下來為你宣說呼喚帝釋天主（Indra，天神之王）的秘密咒語。這個咒語，能夠迅速呼喚帝釋天主前來護持正法。』 當時，世尊即說陀羅尼（dharani，總持，咒語）曰： 『怛寧*也佗(引)(一句) 惹曳(引)(二) 惹野嚩底(三) 阿胝(引)(四) 摩酤哩(引)(五) 悉馱末底(六) 戌毗(引)扇底葛哩(引)(七) 那禰(引)你(引)(八) 難(引)帝(引)(九) 難(引)多末底(十) 怛哩葛(二合)哩(引)(十一) 叉曳(引)(十二) 叉野目契(引)(十三) 阿嚩吒你(十四) 尾嚩吒你(十五) 波哩嚩吒你(十六) 波哩砌(引)禰(引)(十七) 悉蜜哩(三合)底(十八) 悉蜜哩(三合)底散提(十九) 阿(引)誐蹉憍(引)尸迦你哩𡁠(二合)多(引)(二十) 阿蘇啰(引)惹煬底禰(引)嚩(引)(二十一) 三摩逾(引)帝(引)阿(引)半努(引)(二十二) 達哩摩(二合)怛哩𡁠(二合)睹(引)啰摩(引)呬(二十三) 莎悉爹(二合)野曩部(引)多(引)』
【English Translation】 English version The Buddha said to Bodhisattva Ocean-Intent: 'Ocean-Intent, I will now explain to you the secret mantra for summoning Lord Śakra (Indra, king of the gods). This mantra can quickly summon Lord Śakra to come and protect the true Dharma.' At that time, the World Honored One then spoke the dharani (mantra) saying: 'Tadyatha (one) jaye (two) jayavati (three) ati (four) makuri (five) siddhamati (six) subhi santikari (seven) nadini (eight) nandi (nine) nandamati (ten) trikari (eleven) kshaye (twelve) kshayamukhe (thirteen) avatani (fourteen) vivatani (fifteen) parivatani (sixteen) parichhedani (seventeen) smriti (eighteen) smriti sandhi (nineteen) agaccha kausika niryata (twenty) asurarajamti deva (twenty-one) samayuti apanu (twenty-two) dharma tridura mahi (twenty-three) svastyanabhuta.'
)喃(引)摩(引)啰叉(引)達哩摩(二合)左(引)哩𧹞(引)(二十四)
「海意！如是秘密章句，而能呼召帝釋天主，有此正法之處，來為作護，及能攝護其說法師。而彼法師，應當以此秘密章句，作持誦已，潔凈身心，依法沐浴，著新凈衣，處師子座；向于東方散擲妙花，祈求諸佛，愿賜攝受；于諸眾生起大悲念，虔想帝釋天主哀愍，故來為我安布聽法之眾，令其嚴肅；復令此陀羅尼文句和合。如是等事現前所作，若彼法師，內心清凈戒行潔白，即能令其帝釋天主來為攝受，安布眾會，和合文句，善作加護。」
爾時，帝釋天主現在此會，即從座起前白佛言：「如世尊敕，於後末世，若有法師而能受持此正法者，我當往彼，為其安布眾會，和合文句，而作加護；又此正法所在之處，為其攝受，令法久住。世尊！又此正法於後末世，我當爲彼三十三天諸天子眾，常廣宣說。何以故？今此正法，即是過去、未來、現在諸佛世尊菩提之法，佛所贊故。又復我於過去、未來、現在諸佛世尊菩提之法，起尊重已，是故我當說此正法。」
爾時，世尊贊帝釋天主言：「善哉，善哉！憍尸迦！汝能作師子吼，發如是言，於後末世護持正法，如汝所言應如是行。又憍尸迦！以此正法攝受力故，能令諸天隨
【現代漢語翻譯】 現代漢語譯本 『喃(引)摩(引)啰叉(引)達哩摩(二合)左(引)哩𧹞(引)』（這是咒語的音譯）。 『海意（菩薩名）！這樣的秘密章句，能夠召喚帝釋天主（天神之王），在有此正法的地方，前來護持，並能攝護說法之人。那位法師，應當用這個秘密章句，持誦之後，潔凈身心，依法沐浴，穿上新的乾淨衣服，坐在獅子座上；面向東方散播美妙的花朵，祈求諸佛，愿賜予攝受；對一切眾生生起大悲心，虔誠地想著帝釋天主哀憐，所以前來為我安排聽法的大眾，讓他們莊嚴肅穆；又讓這個陀羅尼（總持）文句和諧統一。像這樣等事情在眼前做好，如果那位法師，內心清凈，戒行潔白，就能讓帝釋天主前來攝受，安排大眾，使文句和諧，好好地加以護持。』 那時，帝釋天主出現在這個法會中，立即從座位上起身，走到佛前稟告說：『如世尊所教，在後來的末世，如果有法師能夠受持這個正法，我將前往那裡，為他安排大眾，使文句和諧，並加以護持；而且這個正法所在的地方，我會加以攝受，使佛法長久住世。世尊！而且這個正法在後來的末世，我將為三十三天（欲界第二天）的諸天子們，常常廣泛宣說。為什麼呢？因為這個正法，就是過去、未來、現在諸佛世尊的菩提（覺悟）之法，是佛所讚歎的。而且我對過去、未來、現在諸佛世尊的菩提之法，生起尊重之心，所以我要宣說這個正法。』 那時，世尊讚歎帝釋天主說：『好啊，好啊！憍尸迦（帝釋天的別名）！你能夠發出獅子吼，說出這樣的話，在後來的末世護持正法，正如你所說的那樣去做。而且憍尸迦！因為這個正法的攝受力，能夠讓諸天隨喜。』
【English Translation】 English version 'namo raksa dharma cari' (This is a transliteration of a mantra). 'O, Haiyi (name of a Bodhisattva)! Such a secret mantra is capable of summoning Lord Sakra (king of the gods), to come and protect the place where this Dharma exists, and to safeguard the Dharma teacher. That Dharma teacher should, after reciting this secret mantra, purify their body and mind, bathe according to the Dharma, put on new and clean clothes, and sit on a lion's seat; facing east, scatter beautiful flowers, pray to all Buddhas, wishing to be received; generate great compassion for all sentient beings, sincerely thinking of Lord Sakra's compassion, so that he comes to arrange the audience for listening to the Dharma, making them solemn and respectful; and also make this Dharani (mantra) sentence harmonious and unified. When such matters are done, if that Dharma teacher is pure in heart and has pure precepts, they can cause Lord Sakra to come and receive them, arrange the assembly, harmonize the sentences, and provide good protection.' At that time, Lord Sakra appeared in this assembly, immediately rose from his seat, and went before the Buddha, saying: 'As the World Honored One has instructed, in the later ages, if there is a Dharma teacher who can uphold this Dharma, I will go there, arrange the assembly for him, harmonize the sentences, and provide protection; and the place where this Dharma is, I will receive it, so that the Dharma may abide long in the world. World Honored One! Moreover, this Dharma in the later ages, I will often widely proclaim to the assembly of the thirty-three heavens (the second heaven of the desire realm). Why? Because this Dharma is the Dharma of Bodhi (enlightenment) of the Buddhas of the past, future, and present, and is praised by the Buddha. Moreover, I have generated respect for the Bodhi Dharma of the Buddhas of the past, future, and present, therefore I will proclaim this Dharma.' At that time, the World Honored One praised Lord Sakra, saying: 'Excellent, excellent! Kausika (another name for Sakra)! You are able to roar like a lion, and say such words, to protect the Dharma in the later ages, and you should act as you have said. Moreover, Kausika! Because of the power of this Dharma's reception, it can cause the gods to rejoice.'
所愿求常得最勝，阿修羅眾威光退失。
「複次，海意！我今為汝宣說攝伏諸魔天眾秘密章句，而此章句，速能攝伏諸魔天眾，來護正法。」
爾時世尊，即說陀羅尼曰：
「怛寧*也佗(引)(一句) 設彌(引)(二) 設摩嚩底(三) 設彌多設訖啰(二合)(四) 盎酤哩(引)(五) 𤚥酤哩(引)(六) 摩(引)啰𡁠帝(引)(七) 葛啰(引)膩(引)(八) 枳(引)逾(引)哩(九) 帝(引)野嚩底(十) 烏路(引)野你(十一) 尾設姹(十二) 你哩摩(二合)梨(引)(十三) 摩羅(引)缽那曳(引)(十四) 枯枯哩(引)(十五) 珂誐(十六) 誐啰(二合)細(引)(十七) 誐啰(二合)薩泥(引)(十八) 烏目契(引)(十九) 缽啰(引)目契(引)(二十) 阿(引)目契(引)(二十一) 設彌多(引)你薩哩嚩(二合)誐啰(二合)賀滿馱那你(二十二) 你屹哩(二合)系(引)多薩哩嚩(二合)波啰缽啰(二合)嚩(引)禰那(二十三) 尾目訖多(二合、引)摩(引)啰播(引)舍(引)(二十四) 塞陀(二合、引)必多(引)沒馱母捺啰(二合、引)(二十五) 阿耨捺伽(二合、引)致多(引)薩哩嚩(二合)
【現代漢語翻譯】 現代漢語譯本 所希望的常常能得到最殊勝的，阿修羅（Asura，一種好戰的神）眾的威光也會退失。 『再者，海意（Sagaramati，菩薩名）！我現在為你宣說攝伏諸魔天眾的秘密章句，而這章句，能迅速攝伏諸魔天眾，前來守護正法。』 那時，世尊即說陀羅尼（Dharani，咒語）曰： 『怛寧*也佗(引)（一句） 設彌(引)（二） 設摩嚩底（三） 設彌多設訖啰(二合)（四） 盎酤哩(引)（五） 𤚥酤哩(引)（六） 摩(引)啰𡁠帝(引)（七） 葛啰(引)膩(引)（八） 枳(引)逾(引)哩（九） 帝(引)野嚩底（十） 烏路(引)野你（十一） 尾設姹（十二） 你哩摩(二合)梨(引)（十三） 摩羅(引)缽那曳(引)（十四） 枯枯哩(引)（十五） 珂誐（十六） 誐啰(二合)細(引)（十七） 誐啰(二合)薩泥(引)（十八） 烏目契(引)（十九） 缽啰(引)目契(引)（二十） 阿(引)目契(引)（二十一） 設彌多(引)你薩哩嚩(二合)誐啰(二合)賀滿馱那你（二十二） 你屹哩(二合)系(引)多薩哩嚩(二合)波啰缽啰(二合)嚩(引)禰那（二十三） 尾目訖多(二合、引)摩(引)啰播(引)舍(引)（二十四） 塞陀(二合、引)必多(引)沒馱母捺啰(二合、引)（二十五） 阿耨捺伽(二合、引)致多(引)薩哩嚩(二合)』
【English Translation】 English version May the most excellent of all wishes be always fulfilled, and may the power and glory of the Asura (a type of warring deity) hosts diminish. 『Furthermore, Sagaramati (a Bodhisattva)! I will now proclaim to you the secret verses for subduing all the demon-heavenly hosts, and these verses can quickly subdue all the demon-heavenly hosts, causing them to come and protect the true Dharma.』 At that time, the World Honored One then spoke the Dharani (mantra), saying: 『Tadyatha (one phrase) Shemi (two) Shemavati (three) Shemitashakra (four) Ankuri (five) Mankuri (six) Mara Mardite (seven) Karani (eight) Kijuri (nine) Teyavati (ten) Uluyani (eleven) Vishata (twelve) Nirmali (thirteen) Marapanaye (fourteen) Kukuri (fifteen) Khaga (sixteen) Garase (seventeen) Garasane (eighteen) Umukhe (nineteen) Pramukhe (twenty) Amukhe (twenty-one) Shemitani sarva graha bandhani (twenty-two) Nigrihita sarva para pravadina (twenty-three) Vimukta mara pasha (twenty-four) Siddha pita buddha mudra (twenty-five) Anudghatita sarva』
摩(引)賴(二十六) 蘇左哩多缽哩戍𠆙(切身、引)(二十七) 尾誐蹉睹薩哩嚩(二合)摩(引)啰葛哩摩(二合、引)尼(二十八)
「海意！如是秘密章句，而能攝伏諸魔天眾，復能消除一切煩惱。彼說法師，以此秘密章句作持誦已，處於法座，普觀眾會悉住道場，廣運無量大慈之心，當於己身起醫王想，法如藥想，于聽法眾起病人想，于佛如來起正士想，法眼不失起久住想。如是等事，以此秘密章句加持力故，現前施作，廣為一切如應說法。是時周匝百由旬內諸魔天眾，悉不能來作破壞事。設復諸魔至法會者，亦復不能作諸障難。」
爾時，諸魔天眾現在此會，即從座起前白佛言：「世尊！我今見此海意菩薩大士，以威神力加持我故，置我于彼諸樂莊嚴世界之中。世尊！我今最初已悉棄捨諸魔事業，是故我等於此正法常當護持。后末世中，若城邑聚落若僧坊中，有人宣說此正法者，我當往彼，離諸慢心，恭敬、尊重、專注聽受。」
爾時，世尊贊諸魔言：「善哉，善哉！汝等諸魔而能尊重如是正法，最先已舍諸魔事業。汝等今于如是法中有所獲得，此由海意菩薩大士神力所致。
「複次，海意！我今為汝宣說呼召娑婆界主大梵天王秘密章句。而此章句，速能呼召大梵天王，來法
【現代漢語翻譯】 現代漢語譯本 摩(mó)賴(lài)（引）蘇左哩多缽哩戍(shù)𠆙(qiè shēn, yǐn)（切身、引）尾誐(yé)蹉(cuō)睹(dǔ)薩哩嚩(二合)摩(mó)（引）啰(luó)葛(gé)哩(lǐ)摩(二合、引)尼(ní)。
『海意(Hǎi Yì)！這樣的秘密章句，能夠攝伏所有的魔天眾，又能消除一切煩惱。那位說法師，用這個秘密章句持誦之後，坐在法座上，普遍觀察所有在場的聽眾都安住在道場中，廣泛運用無量的大慈悲心，應當把自己看作是醫王，把佛法看作是藥物，把聽法的眾生看作是病人，把佛如來看作是正士，法眼不失，看作是長久住世。像這樣的事情，憑藉這個秘密章句的加持力，在眼前施行，廣泛地為一切眾生如理說法。這時，周圍一百由旬(yóu xún)（古印度長度單位）內的所有魔天眾，都不能前來作破壞的事情。即使有魔來到法會，也不能製造任何障礙。』
當時，在場的魔天眾，立即從座位上站起來，走到佛前稟告說：『世尊！我現在看到這位海意菩薩大士，用他的威神力加持我，把我安置在那些快樂莊嚴的世界之中。世尊！我現在最初已經完全捨棄了魔的事業，因此我們應當常常護持這個正法。在後來的末世中，如果城鎮村落或者僧院中，有人宣說這個正法，我們應當前往那裡，放下所有的傲慢之心，恭敬、尊重、專心聽受。』
當時，世尊讚歎眾魔說：『好啊，好啊！你們這些魔能夠尊重這樣的正法，最先已經捨棄了魔的事業。你們現在從這個佛法中有所獲得，這是由於海意菩薩大士的神力所致。』
『再者，海意！我現在為你宣說呼召娑婆(Suō Pó)（此世界）界主大梵天王(Dà Fàn Tiān Wáng)（色界初禪天之主）的秘密章句。而這個章句，能夠迅速地呼召大梵天王，來到法會。
【English Translation】 English version Mo(Mó) lai(lài) (attraction) Su zuo li duo bo li shu(shù) (close, attraction) wei ye(yé) cha(cuō) du(dǔ) sa li wa(all) mo(mó) (attraction) ra(luó) ge(gé) li(lǐ) mo(karma, attraction) ni(ní).
'Hai Yi! Such secret mantras are able to subdue all the demon heavens, and also eliminate all afflictions. That Dharma teacher, after reciting this secret mantra, sits on the Dharma seat, universally observing all the attendees dwelling in the Dharma assembly, widely employing immeasurable great compassion, should regard himself as a king of medicine, regard the Dharma as medicine, regard the Dharma-listening beings as patients, regard the Buddha Tathagata as a righteous person, and not lose the Dharma eye, regarding it as long-lasting. Such matters, by the power of this secret mantra, are performed in the present, widely speaking the Dharma appropriately for all beings. At this time, all the demon heavens within a hundred yojanas (ancient Indian unit of length) around, are unable to come and cause destruction. Even if demons come to the Dharma assembly, they are also unable to create any obstacles.'
At that time, the demon heavens present at the assembly, immediately rose from their seats and approached the Buddha, saying: 'World Honored One! I now see this Bodhisattva Mahasattva Hai Yi, using his divine power to bless me, placing me in those joyful and adorned worlds. World Honored One! I have now initially completely abandoned the deeds of demons, therefore we should always protect this righteous Dharma. In the later degenerate age, if in towns, villages, or monasteries, there are people who proclaim this righteous Dharma, we should go there, put down all arrogance, respectfully, reverently, and attentively listen.'
At that time, the World Honored One praised the demons, saying: 'Excellent, excellent! You demons are able to respect such righteous Dharma, and have already abandoned the deeds of demons. You have now gained something from this Dharma, this is due to the divine power of Bodhisattva Mahasattva Hai Yi.'
'Furthermore, Hai Yi! I will now proclaim to you the secret mantra for summoning the Great Brahma King (Lord of the first Dhyana heaven in the realm of form) , the lord of the Saha (this world) world. And this mantra is able to quickly summon the Great Brahma King to come to the Dharma assembly.'
師所當爲作護。」
爾時，世尊即說陀羅尼曰：
「怛寧*也佗(引)(一句) 昧怛啰野(三合、引)哥(引)哩(引)(二) 葛魯拏(引)哥(引)哩(引)(三) 母禰多(引)哥(引)哩(引)(四) 烏閉(引)叉(引)哥(引)哩(引)(五) 沒馱(引)哥(引)哩(引)(六) 達哩摩(二合、引)哥(引)哩(引)(七) 僧伽(引)哥(引)哩(引)(八) 蘇訖哩(二合)多尾左曳(引)(九) 摩賀(引)尾多(引)泥(引)(十) 你瑟波(二合)哩(引)那祇(引)(十一) 烏惹缽底(十二) 烏儒(仁祖切)誐彌(引)(十三) 達哩摩(二合)那捺你(十四) 薩爹缽啰(二合)底瑟姹(二合、引)那(十五) 烏波缽底尾戍提(引)(十六) 莎唧睹缽設彌(引)(十七) 咩嚩路(引)葛野沒啰(二合)賀摩(二合)末逾(二合)底瑟姹(二合)(十八) 三摩(引)地阿(引)吠(引)叉(十九) 達哩摩(二合)左啰𧹞酤嚕(二十) 薩達哩摩(二合)波哩誐啰(二合)㰠訖哩(二合)多摩耨播(引)羅野(二十一) 沒馱泥帝零(二合)摩(引)咩嚩親那(二十二) 娑摩(二合)啰多達哩摩(二合)作葛啰(二合)缽啰(二合)嚩哩多(
【現代漢語翻譯】 現代漢語譯本：『老師應當為我做守護。』 那時，世尊即說陀羅尼曰： 『怛寧*也佗(引)(一句) 昧怛啰野(三合、引)哥(引)哩(引)(二) 葛魯拏(引)哥(引)哩(引)(三) 母禰多(引)哥(引)哩(引)(四) 烏閉(引)叉(引)哥(引)哩(引)(五) 沒馱(引)哥(引)哩(引)(六) 達哩摩(二合、引)哥(引)哩(引)(七) 僧伽(引)哥(引)哩(引)(八) 蘇訖哩(二合)多尾左曳(引)(九) 摩賀(引)尾多(引)泥(引)(十) 你瑟波(二合)哩(引)那祇(引)(十一) 烏惹缽底(十二) 烏儒(仁祖切)誐彌(引)(十三) 達哩摩(二合)那捺你(十四) 薩爹缽啰(二合)底瑟姹(二合、引)那(十五) 烏波缽底尾戍提(引)(十六) 莎唧睹缽設彌(引)(十七) 咩嚩路(引)葛野沒啰(二合)賀摩(二合)末逾(二合)底瑟姹(二合)(十八) 三摩(引)地阿(引)吠(引)叉(十九) 達哩摩(二合)左啰𧹞酤嚕(二十) 薩達哩摩(二合)波哩誐啰(二合)㰠訖哩(二合)多摩耨播(引)羅野(二十一) 沒馱泥帝零(二合)摩(引)咩嚩親那(二十二) 娑摩(二合)啰多達哩摩(二合)作葛啰(二合)缽啰(二合)嚩哩多(二合)』
【English Translation】 English version: 'The teacher should provide protection for me.' At that time, the World Honored One then spoke the Dharani, saying: 'Tadyatha (thus it is) maitraya karaya (one who acts with friendliness), karuna karaya (one who acts with compassion), mudita karaya (one who acts with joy), upeksa karaya (one who acts with equanimity), buddha karaya (one who acts as a Buddha), dharma karaya (one who acts according to the Dharma), sangha karaya (one who acts for the Sangha), sukrita vicaye (in the investigation of good deeds), maha vitane (great expansion), nispari naghi (without attachment), ujapati (the one who is born), uru gami (one who goes far), dharma nadani (the sound of the Dharma), satya pratisthana (established in truth), upapatti visuddhi (purity of rebirth), svacittopasami (pacification of one's own mind), meva lokaya brahma matyatistha (may I stand in the world like Brahma), samadhi aveksa (observing samadhi), dharma cara kuru (practice the Dharma), sadharma parigraha krita manupalaya (protect the practice of the true Dharma), buddha nirdesa mamaiva chinda (cut off my attachment to the Buddha's teachings), smarata dharma cakra pravartana (remember the turning of the wheel of Dharma).'
二合)喃酤嚕(二十三) 薩埵(引)尾輸(引)達喃缽啰(二合)底屹哩(二合)賀(引)拏(二十四) 達哩摩(二合)那誐啰播(引)羅(引)擔(引)(二十五) 沒馱(引)提瑟姹(二合、引)喃摩(引)尾酤(引)缽野(二十六)
「海意！如是秘密章句，而能呼召大梵天王。其說法師以此秘密章句作持誦已，應當依止梵行，住無礙心，隱密諸根，善護諸念，所言決定。于其身業善令清凈，于其語業真實攝護，善固心慧，善修忍行，善凈戒蘊，善發精進之力，善持多聞諦，善觀想令心調暢，極利慧根，善修正行，善護菩提心，善修慈觀，安立大悲，普令眾生畢竟解脫一切苦惱，普令眾生獲得妙樂。其說法師起是心已，當處師子之座，祈求大梵天王，愿垂攝受，然後如應為佗說法。即時大梵天王與諸梵眾，來法師所而為護持。又復，海意！其說法師應當覺知。大梵天王至法會時，有諸善相，所謂一切眾會咸起慈心，或復眾會諸根無缺；或復互相安住菩提法中；或復愛樂法及法師，起尊重想；或離諸染污；或專注一心離散亂意；或復繫念于諸善法；或攝斂諸念止絕外聞，諦意聽法；或於法師所，昔未曾說，昔未曾聞諸妙法門，聞已能說。若有如是等諸相現時，當知即是大梵天王來至法會。」
爾
【現代漢語翻譯】 現代漢語譯本 （二合）喃酤嚕（Nankulu）（二十三）薩埵（Sattva）（引）尾輸（引）達喃缽啰（二合）底屹哩（二合）賀（引）拏（二十四）達哩摩（二合）那誐啰播（引）羅（引）擔（引）（二十五）沒馱（引）提瑟姹（二合、引）喃摩（引）尾酤（引）缽野（二十六）
『海意（Haiyi）！這樣的秘密章句，能夠呼喚大梵天王（Mahabrahma）。說法師持誦這個秘密章句后，應當遵守梵行，保持無礙的心，隱藏自己的感官，守護自己的念頭，所說的話要堅定。在身體的行為上要保持清凈，在語言上要真實謹慎，穩固自己的智慧，修習忍耐，清凈戒律，發起精進的力量，堅持多聞正法，通過觀想使心調和暢快，使智慧的根基更加銳利，修正自己的行為，守護菩提心，修習慈悲的觀想，安立大悲心，使一切眾生最終解脫一切苦惱，使一切眾生獲得美妙的快樂。說法師生起這樣的心后，應當坐在獅子座上，祈求大梵天王降臨攝受，然後為他人說法。這時，大梵天王和他的梵眾會來到說法師的地方進行護持。』
『此外，海意（Haiyi）！說法師應當知道，當大梵天王來到法會時，會有一些吉祥的徵兆，例如：所有與會者都會生起慈悲心；或者與會者的感官都健全無缺；或者他們互相安住在菩提法中；或者他們喜愛佛法和說法師，生起尊敬的想法；或者他們遠離各種染污；或者他們專心致志，沒有散亂的念頭；或者他們專注于各種善法；或者他們收斂自己的念頭，停止聽外面的聲音，專心聽法；或者他們從說法師那裡聽到以前從未說過、從未聽過的美妙佛法，聽后能夠複述。如果出現這些徵兆，就應當知道是大梵天王來到了法會。』
爾
【English Translation】 English version (Samdhi) nankuru (23) sattva (long vowel) visuddhanam pratigrihnana (24) dharmanagaraparam (25) buddhadhisthanam mavikopaya (26)
'Haiyi! Such a secret mantra can summon the Great Brahma King. The Dharma teacher, having recited this secret mantra, should adhere to Brahmacharya, maintain an unobstructed mind, conceal their senses, guard their thoughts, and speak with determination. They should ensure purity in their bodily actions, be truthful and cautious in their speech, strengthen their wisdom, practice patience, purify their precepts, generate the power of diligence, uphold the teachings of the learned, harmonize their mind through contemplation, sharpen the roots of wisdom, correct their conduct, protect the Bodhi mind, cultivate loving-kindness meditation, establish great compassion, and lead all beings to ultimate liberation from all suffering, enabling them to attain wonderful joy. Having generated such a mind, the Dharma teacher should sit on the lion's seat, pray for the Great Brahma King to come and accept their offering, and then preach the Dharma to others. At that time, the Great Brahma King and his Brahma retinue will come to the Dharma teacher's place to provide protection.'
'Furthermore, Haiyi! The Dharma teacher should be aware that when the Great Brahma King arrives at the Dharma assembly, there will be auspicious signs, such as: all attendees will generate compassion; or the attendees' senses will be complete and without defect; or they will mutually abide in the Bodhi Dharma; or they will love the Dharma and the Dharma teacher, and generate respect; or they will be free from all defilements; or they will be focused and without scattered thoughts; or they will be focused on various virtuous Dharmas; or they will restrain their thoughts, stop listening to external sounds, and listen attentively to the Dharma; or they will hear from the Dharma teacher wonderful Dharmas that they have never spoken of or heard before, and after hearing them, they will be able to repeat them. If such signs appear, it should be known that the Great Brahma King has arrived at the Dharma assembly.'
Thus
時，大梵天王現在此會，即從座起前白佛言：「世尊！在在處處若復有人宣說如是甚深正法者，我居梵界雖有無量禪定之樂，悉能棄置，即當往彼說法師所為作加護。世尊！加護之法，有其八種。何等為八？一者、加護其念，令彼如所聞法而不忘失；二者、加護其慧，令彼于甚深法不相違背；三者、加護其行，令彼于義皆悉解了；四者、加護辯才，令彼斷諸疑惑；五者、加護記說，令彼一切語言音聲聞者皆喜；六者、加護化度之法，令彼超勝一切眾會；七者、加護現法光明令無暗鈍；八者、加護得出離門，令其依法修證。世尊！我以如是八法，善作加護其說法師，而復我等於法師所，密常營衛令法久住，諸魔怨諍咸悉除滅；此等皆是如來威神之所建立，令其正法廣大流佈。」
爾時，海意菩薩復白佛言：「世尊！今此正法，惟愿世尊威神建立，使令久住。于佛如來入涅槃后末世之中，若有深種善根諸眾生等，令得如是甚深經典，受于手中，或安篋笥展轉流佈令不隱沒。」
爾時，世尊受海意菩薩伸勸請已，即于眉間放眾色光，其光遍照此三千大千世界廣大明耀。而此三千大千世界之中，一切藥草、樹林、砂石如是種類，蒙光照觸，皆悉變成如來形像。所變之像，皆于大寶莊嚴道場之中而為供養。以佛威神
【現代漢語翻譯】 現代漢語譯本： 當時，大梵天王（佛教護法神，色界初禪天之主）也在法會中，他立即從座位上站起來，走到佛陀面前說道：『世尊！無論在什麼地方，如果有人宣講這樣深奧的正法，我即使身處梵天，享有無量的禪定之樂，也會全部放下，立即前往那位說法師所在之處，為他加持護佑。世尊！加持護佑的方法，有八種。是哪八種呢？第一，加持他的念力，使他所聽聞的佛法不會遺忘；第二，加持他的智慧，使他對深奧的佛法不會產生違背；第三，加持他的修行，使他對於佛法的意義都能理解明白；第四，加持他的辯才，使他能夠斷除一切疑惑；第五，加持他的記說能力，使他所說的一切語言音聲，聽聞者都感到歡喜；第六，加持他教化眾生的方法，使他能夠超越一切大眾；第七，加持他現世的光明，使他沒有闇昧和遲鈍；第八，加持他能夠得出離之門，使他能夠依法修行證悟。世尊！我用這八種方法，好好地加持護佑說法師，而且我們還會常常暗中守護他，使佛法長久住世，讓一切魔障怨恨都消除滅盡；這些都是如來威神之力所建立的，使正法能夠廣為流傳。』 當時，海意菩薩（菩薩名，意為如海般深廣的智慧）又對佛陀說：『世尊！現在這正法，唯愿世尊以威神之力來建立，使它能夠長久住世。在佛陀如來入涅槃后的末法時期，如果有深種善根的眾生，能夠得到這樣深奧的經典，拿在手中，或者放在經匣中輾轉流傳，使它不被埋沒。』 當時，世尊接受了海意菩薩的勸請，就從眉間放出各種顏色的光芒，這光芒遍照三千大千世界，廣大而明亮。而在這三千大千世界中，一切藥草、樹木、砂石等，凡是光芒照觸到的，都變成了如來的形像。所變化的形像，都在大寶莊嚴的道場中進行供養。這是佛陀的威神之力。
【English Translation】 English version: At that time, the Great Brahma King (a Buddhist guardian deity, lord of the first dhyana heaven in the realm of form) was present in the assembly. He immediately rose from his seat and approached the Buddha, saying, 'World Honored One! Wherever there are people who proclaim such profound Dharma, even though I dwell in the Brahma realm and enjoy immeasurable bliss of meditation, I would abandon it all and immediately go to the place where that Dharma teacher is, to offer my protection and support. World Honored One! There are eight ways of offering protection. What are these eight? First, I protect their mindfulness, so that they do not forget the Dharma they have heard; second, I protect their wisdom, so that they do not contradict the profound Dharma; third, I protect their practice, so that they understand all the meanings; fourth, I protect their eloquence, so that they can dispel all doubts; fifth, I protect their ability to speak, so that all who hear their words and sounds are delighted; sixth, I protect their methods of conversion, so that they surpass all assemblies; seventh, I protect the light of their present life, so that they are without darkness or dullness; eighth, I protect their ability to attain the gate of liberation, so that they can cultivate and realize the Dharma. World Honored One! With these eight methods, I will diligently protect the Dharma teachers, and we will also secretly guard them, so that the Dharma may abide for a long time, and all demonic obstacles and resentments may be eliminated; all of this is established by the majestic power of the Tathagata, so that the true Dharma may be widely disseminated.' At that time, Bodhisattva Ocean of Intention (a Bodhisattva whose name signifies wisdom as vast as the ocean) again said to the Buddha, 'World Honored One! Now, this true Dharma, may the World Honored One establish it with your majestic power, so that it may abide for a long time. In the latter days after the Tathagata Buddha enters Nirvana, if there are sentient beings who have deeply planted roots of goodness, may they obtain such profound scriptures, hold them in their hands, or place them in scripture boxes, and circulate them so that they are not hidden.' At that time, the World Honored One, having accepted the request of Bodhisattva Ocean of Intention, emitted rays of various colors from between his eyebrows, and these rays illuminated the three thousand great thousand worlds, vast and bright. And in these three thousand great thousand worlds, all herbs, trees, sand, and stones, all that was touched by the light, transformed into the forms of the Tathagata. The transformed forms all made offerings in the great, precious, and adorned Bodhimanda. This was due to the majestic power of the Buddha.
所建立故，其所變化如來之像，即時各各異口同音作如是言：「世尊釋迦牟尼如來！威神建立此正法故，即彼十方一切如來，亦以威神共所建立。若彼諸佛威神建立故，即彼諸魔不能作其障難。世尊！正使魔眾其數猶如殑伽沙等，威勢增強盡其勇力，畢竟不能於此正法而興難事。所以者何？假使大地分裂破壞，一切大海而悉枯涸，諸須彌山碎若微塵，風可繫縛，日月墜地，空現色像，火中得水，水中得火，四大種中各有異性，一切眾生而同一心，虛空與地二事相合；假使若有如是等事，而亦不能于佛如來加持力中，而有少法可動可轉。」
爾時，世尊即舉右手，置於尊者阿難頂上，而告之言：「阿難！汝當受持此之正法，於後末世廣宣流佈，令得受持讀誦演說，使佛正法久住世間。」
爾時，海意菩薩白佛言：「世尊！見何義故，乃以如是甚深正法，付囑阿難苾芻？而阿難者具分限智；此會中有諸大菩薩，念慧深廣猶如大海莫知淵際。此諸菩薩不付囑邪？」
佛言：「海意！非彼阿難己之慧力，而能受持如是正法，皆由如來威神建立。汝今當知！於後末世有諸眾生，于阿難所，聽受如是甚深正法，聞已信樂，生大歡喜，發希有心應作是言：『皆是如來不可思議威神建立，聲聞之人乃能如是受持甚深
【現代漢語翻譯】 現代漢語譯本：因為這個原因建立，那些被變化出來的如來之像，立刻各自異口同聲地說：『世尊釋迦牟尼如來！因為您的威神建立了這正法，所以十方一切如來，也以威神共同建立。如果諸佛以威神建立，那麼那些魔就不能製造障礙。世尊！即使魔眾的數量猶如恒河沙那麼多，威勢增強，用盡他們的力量，最終也不能對這正法制造困難。為什麼呢？假設大地分裂破壞，一切大海都乾涸，所有的須彌山（佛教中的聖山）碎成微塵，風可以被束縛，日月墜落到地上，空中顯現顏色和形象，火中可以得到水，水中可以得到火，四大種（地、水、火、風）中各有不同的性質，一切眾生都同一心，虛空和大地兩件事物相合；假設有這些事情發生，也不能在佛如來的加持力中，有絲毫的法可以被動搖或改變。』 那時，世尊舉起右手，放在尊者阿難的頭頂上，告訴他說：『阿難！你應當受持這正法，在後來的末世廣泛傳播，使人們能夠受持、讀誦、演說，使佛的正法長久住世。』 那時，海意菩薩對佛說：『世尊！因為看到什麼意義，才把如此甚深的正法，囑託給阿難比丘（佛教出家男子）呢？而阿難的智慧是有限的；這個法會中有許多大菩薩，他們的念慧深廣猶如大海，無法知道邊際。為什麼不把正法囑託給這些菩薩呢？』 佛說：『海意！不是阿難自己的智慧力量，能夠受持這樣的正法，都是由於如來的威神建立。你現在應當知道！在後來的末世，有些眾生，在阿難那裡，聽受如此甚深的正法，聽了之後信受喜悅，生起稀有的心，應該這樣說：『這都是如來不可思議的威神建立，聲聞（佛教修行者）之人竟然能夠這樣受持甚深的正法。』
【English Translation】 English version: Because of this establishment, the transformed images of the Tathagatas (Buddhas), immediately spoke in unison, saying: 'World Honored One, Shakyamuni Tathagata! Because your majestic power has established this Dharma, all the Tathagatas in the ten directions have also jointly established it with their majestic power. If the Buddhas establish it with their majestic power, then those demons cannot create obstacles. World Honored One! Even if the number of demons is like the sands of the Ganges River, their power is increased, and they exhaust their strength, they ultimately cannot create difficulties for this Dharma. Why is that? Suppose the earth were to split and break apart, all the oceans were to dry up, all the Sumeru Mountains (sacred mountains in Buddhism) were to crumble into dust, the wind could be bound, the sun and moon were to fall to the ground, colors and forms were to appear in the sky, water could be obtained from fire, fire could be obtained from water, the four great elements (earth, water, fire, wind) each had different natures, all sentient beings were of one mind, and the void and the earth were to merge; even if such things were to happen, there would still not be the slightest Dharma that could be moved or changed within the power of the Buddha's blessing.' At that time, the World Honored One raised his right hand and placed it on the head of the Venerable Ananda, and told him: 'Ananda! You should uphold this Dharma, widely propagate it in the latter days, so that people can uphold, recite, and expound it, and that the Buddha's Dharma may long abide in the world.' At that time, Bodhisattva Ocean-Intent said to the Buddha: 'World Honored One! Seeing what meaning, did you entrust such a profound Dharma to the Bhikshu (Buddhist monk) Ananda? Ananda's wisdom is limited; in this assembly, there are many great Bodhisattvas whose mindfulness and wisdom are as vast as the ocean, and whose depths cannot be fathomed. Why not entrust the Dharma to these Bodhisattvas?' The Buddha said: 'Ocean-Intent! It is not by Ananda's own wisdom that he can uphold such a Dharma, but all is due to the majestic power of the Tathagata's establishment. You should know now! In the latter days, there will be sentient beings who, from Ananda, will hear and receive such a profound Dharma, and upon hearing it, will believe and rejoice, and give rise to a rare mind, and should say: 'This is all due to the inconceivable majestic power of the Tathagata's establishment, that a Shravaka (Buddhist practitioner) can uphold such a profound Dharma.'
廣大經典。』此即如來威神加持力故。」
時眾會中，或有天人作是思念：「彼海意菩薩，念總持力豈有間邪？何故世尊但說阿難多聞第一？」
爾時，尊者大迦葉知眾有疑，觀察大會，前白佛言：「世尊！海意菩薩念總持力豈有間邪？何故世尊但說阿難多聞第一？」
佛言：「迦葉！假使殑伽沙數等佛剎土中，攝聚眾生皆悉遍滿。于汝意云何？彼眾生界寧為多不？」
迦葉白佛言：「甚多，世尊！甚多，善逝！」
佛言：「迦葉！正使如是諸眾生等，無前、無後一時皆得人身，一一皆具念總持力，悉與尊者阿難等無有異。若以如上諸眾生等念總持力，比海意菩薩念總持力，百分不及一，乃至烏波尼殺曇分亦不及一。迦葉！此海意菩薩，能以十方諸佛世尊所說之法，皆悉任持而無障礙，非於一佛、二佛所說之法無障礙故。譬如天雨入大海中，非但容受一渧、二渧而無障礙，乃至容受一切雨滴悉無障礙，而彼大海不增、不減。海意菩薩亦復如是，悉能任持諸佛世尊所說之法，皆無障礙，非於一佛、二佛所說之法無障礙故，而是菩薩念總持力，亦無增、減。」
說是法時，會中有八千眾生，發阿耨多羅三藐三菩提心，咸作是言：「我等當愿各得念總持力，如海意菩薩。」
爾
【現代漢語翻譯】 現代漢語譯本 『這是如來威神加持的力量。』
當時，在法會的大眾中，有些人天生起了這樣的想法：『那位海意菩薩（Mahamati Bodhisattva）的憶持總持之力難道有侷限嗎？為什麼世尊只說阿難（Ananda）是多聞第一呢？』
這時，尊者大迦葉（Mahakasyapa）知道大眾心有疑惑，觀察了法會，上前對佛說：『世尊！海意菩薩的憶持總持之力難道有侷限嗎？為什麼世尊只說阿難是多聞第一呢？』
佛說：『迦葉！假設恒河沙數那樣多的佛剎土中，聚集的眾生都遍滿其中。你認為如何？那些眾生的數量是多還是不多呢？』
迦葉對佛說：『非常多，世尊！非常多，善逝！』
佛說：『迦葉！即使這些眾生，沒有先後，同時都得到人身，每一個都具有憶持總持之力，都和尊者阿難一樣沒有差別。如果用以上這些眾生的憶持總持之力，和海意菩薩的憶持總持之力相比，百分之一都比不上，乃至烏波尼殺曇（Upaniṣad）分之一也比不上。迦葉！這位海意菩薩，能夠任持十方諸佛世尊所說的法，都沒有障礙，不是隻對一佛、二佛所說的法沒有障礙。譬如天上的雨水落入大海中，不是隻能容納一滴、兩滴而沒有障礙，乃至容納所有的雨滴都沒有障礙，而那大海不會增加，也不會減少。海意菩薩也是這樣，能夠任持諸佛世尊所說的法，都沒有障礙，不是隻對一佛、二佛所說的法沒有障礙，而且這位菩薩的憶持總持之力，也沒有增加，也沒有減少。』
當佛說此法時，法會中有八千眾生，發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心），都這樣說：『我們應當發願各自得到憶持總持之力，像海意菩薩一樣。』
【English Translation】 English version 'This is due to the majestic power and blessing of the Tathagata.'
At that time, among the assembly, some gods and humans had this thought: 'Does the power of retention and dharani of that Bodhisattva Mahamati have limitations? Why does the World Honored One only say that Ananda is foremost in learning?'
Then, the Venerable Mahakasyapa, knowing that the assembly had doubts, observed the gathering and said to the Buddha: 'World Honored One! Does the power of retention and dharani of Bodhisattva Mahamati have limitations? Why does the World Honored One only say that Ananda is foremost in learning?'
The Buddha said: 'Kasyapa! Suppose that in Buddha lands as numerous as the sands of the Ganges, all sentient beings are gathered and completely fill them. What do you think? Is the number of those sentient beings large or not?'
Kasyapa said to the Buddha: 'Very many, World Honored One! Very many, Sugata!'
The Buddha said: 'Kasyapa! Even if all those sentient beings, without any before or after, simultaneously obtained human bodies, and each one possessed the power of retention and dharani, they would all be no different from the Venerable Ananda. If the power of retention and dharani of all those sentient beings were compared to the power of retention and dharani of Bodhisattva Mahamati, it would not be equal to one percent, not even one Upaniṣad part. Kasyapa! This Bodhisattva Mahamati is able to uphold all the Dharma spoken by the Buddhas and World Honored Ones of the ten directions without any obstruction, not just the Dharma spoken by one or two Buddhas. It is like rain falling into the great ocean, which not only receives one or two drops without obstruction, but even receives all the raindrops without obstruction, and yet the ocean neither increases nor decreases. Bodhisattva Mahamati is also like this, able to uphold all the Dharma spoken by the Buddhas and World Honored Ones without any obstruction, not just the Dharma spoken by one or two Buddhas, and this Bodhisattva's power of retention and dharani neither increases nor decreases.'
When the Buddha spoke this Dharma, eight thousand beings in the assembly generated the mind of anuttarā-samyak-saṃbodhi, and all said: 'We should vow to each obtain the power of retention and dharani, like Bodhisattva Mahamati.'
時，會中諸天及人，各以妙花向佛世尊及海意菩薩，散擲供養。於是會中有一菩薩，名蓮花莊嚴，前白佛言：「世尊！若善男子、善女人，於此甚深法門，聞已信解，受持讀誦，如理伺察，依法修行者，是人得幾數福？」
爾時，世尊即說伽陀，答蓮花莊嚴菩薩曰：
「正使大千世界中， 遍滿真金用施佛； 聞是法藏信解時， 此福比前為最勝。 正使十千世界中， 滿中珍寶施如來； 若能持讀此深經， 其福比前不可數。 又若十千世界中， 滿中珍寶廣行施； 若能宣說此深經， 其福勝前不可數。 正使千俱胝剎土， 廣積珍寶滿其中； 普施諸佛世間尊， 修行此法勝於彼。 十方殑伽沙數量， 寶嚴佛剎施如來； 此法真實修學時， 其福比前不可數。 四種法具無邊福， 佛亦不能說邊際； 發菩提心並護法， 起大悲及修法行。 四種法具無量福， 智者聞已不生疑； 虛空界與眾生界， 菩提心及諸佛智。 我此宣說正法寶， 震動十方俱胝剎； 放凈光明及雨花， 不鼓自鳴百種樂。 一切菩薩大智士， 發最勝心伸偈贊； 聞此所說妙法門， 各得善利無虛果。 從我得聞如是法， 眾生普獲諸善利
【現代漢語翻譯】 現代漢語譯本 當時，法會中的諸天和人們，各自用美妙的花朵向佛世尊（Buddha-loka-nātha）和海意菩薩（Sāgaramati Bodhisattva）散擲供養。這時，法會中有一位菩薩，名叫蓮花莊嚴（Padmavyūha），上前對佛說：『世尊！如果善男子、善女人，對於這甚深的法門，聽聞后能信受理解，受持讀誦，如理思維觀察，依法修行，這個人能得到多少福德呢？』 這時，世尊就說了偈頌，回答蓮花莊嚴菩薩說： 『即使在大千世界（Trisāhasra-mahāsāhasra-lokadhātu）中，遍滿真金用來佈施佛，聽聞這個法藏（dharma-pitaka）並信解的時候，這個福德比之前的佈施更為殊勝。 即使在十千世界（Dasa-sāhasra-lokadhātu）中，充滿珍寶用來佈施如來（Tathāgata），如果能受持讀誦這部甚深經典，他的福德比之前的佈施不可計數。 又如果十千世界中，充滿珍寶廣泛地進行佈施，如果能宣說這部甚深經典，他的福德勝過之前的佈施不可計數。 即使在千俱胝（koti）剎土（kṣetra）中，廣泛積聚珍寶充滿其中，普遍佈施給諸佛世間尊（Buddha-loka-nātha），修行這個法門勝過之前的佈施。 十方恒河沙（Gaṅgā-nadī-vālukā）數量的，用珍寶莊嚴的佛剎（Buddha-kṣetra）佈施給如來，當真實修學這個法門時，他的福德比之前的佈施不可計數。 具備四種法能獲得無邊福德，佛也無法說盡其邊際：發起菩提心（bodhicitta）並護持正法，生起大悲心（mahākaruṇā）以及修行佛法。 具備四種法能獲得無量福德，智者聽聞后不會產生疑惑：虛空界（ākāśa-dhātu）與眾生界（sattva-dhātu），菩提心以及諸佛的智慧。 我在這裡宣說正法寶藏，震動十方俱胝剎土，放出清凈光明並降下花雨，不用敲擊自然發出百種音樂。 一切菩薩大智之士，發起最殊勝的心，伸出偈頌讚嘆，聽聞所說的這個微妙法門，各自得到善利，不會有虛妄的結果。 從我這裡聽聞這樣的法，眾生普遍獲得各種善利。'
【English Translation】 English version At that time, the devas and humans in the assembly each scattered and offered exquisite flowers to the World Honored One, the Buddha (Buddha-loka-nātha), and to the Bodhisattva Sāgaramati (Sāgaramati Bodhisattva). Then, a Bodhisattva named Padmavyūha (Lotus Adornment) in the assembly came forward and said to the Buddha, 'World Honored One! If a good man or good woman, upon hearing this profound Dharma, believes and understands it, upholds, recites, contemplates it with reason, and practices according to the Dharma, how much merit will that person obtain?' At that time, the World Honored One spoke in verses, answering the Bodhisattva Padmavyūha: 'Even if the great chiliocosm (Trisāhasra-mahāsāhasra-lokadhātu) were filled with pure gold and used to make offerings to the Buddha, when one hears this Dharma treasury (dharma-pitaka) and believes and understands it, this merit is far superior to the previous offering. Even if ten thousand worlds (Dasa-sāhasra-lokadhātu) were filled with treasures and used to make offerings to the Tathāgata, if one can uphold and recite this profound scripture, their merit is immeasurable compared to the previous offering. Furthermore, if ten thousand worlds were filled with treasures and widely used for offerings, if one can proclaim this profound scripture, their merit is immeasurable compared to the previous offering. Even if in a thousand kotis (koti) of lands (kṣetra), treasures were widely accumulated and filled them, and were universally offered to all the Buddhas, the World Honored Ones (Buddha-loka-nātha), practicing this Dharma is superior to that. If one offers to the Tathāgata, Buddha-lands (Buddha-kṣetra) adorned with treasures, as numerous as the sands of the Ganges River (Gaṅgā-nadī-vālukā) in the ten directions, when one truly studies and practices this Dharma, their merit is immeasurable compared to the previous offering. Possessing four dharmas brings boundless merit, the Buddha cannot even describe its limits: generating the Bodhi mind (bodhicitta) and protecting the Dharma, arising great compassion (mahākaruṇā), and practicing the Dharma. Possessing four dharmas brings immeasurable merit, the wise, upon hearing this, will not doubt: the space realm (ākāśa-dhātu) and the sentient being realm (sattva-dhātu), the Bodhi mind, and the wisdom of all Buddhas. Here I proclaim the treasure of the true Dharma, shaking the kotis of lands in the ten directions, emitting pure light and raining down flowers, without being struck, a hundred kinds of music play by themselves. All Bodhisattvas, great wise beings, generate the most supreme mind, extend verses of praise, upon hearing this wonderful Dharma, each obtains good benefits, without any false results. From me, hearing this Dharma, sentient beings universally obtain all good benefits.'
； 皆由如來所護持， 令菩提心無忘失。 千俱胝數十方佛， 各各合掌而頂禮； 稱讚德海大聖尊， 善住加持釋師子。 天、龍、修羅、緊那羅， 乾闥婆及夜叉等； 梵王、帝釋、護世天， 各處空中作是語： 『愿釋師子久住世， 最上正法無減沒， 勇猛菩薩聖眾尊， 護持如是深妙法。』 有受持此法眼者， 我等當往現其身； 于彼尊重及策勤， 密護令其無衰惱。」
爾時，世尊告海意菩薩言：「海意！今此正法是大法眼，是妙法印，是勝法幢，抉擇諸法，分別諸法。而彼過去、未來、現在諸佛世尊，皆說是法。海意！我先已說，汝等應當尊重恭敬，志誠堅固如理修行。」
佛說此經已，海意菩薩等諸大菩薩摩訶薩眾，及諸世間天、人、阿修羅、乾闥婆等，一切大會聞佛所說，皆大歡喜，信受奉行。
佛說海意菩薩所問凈印法門經卷第十八
澄舉意刻藏，趙水臣歷授此方撰述數卷，讀之，心知其非佛語，不願刻，送還水臣。后得《凈印經》，則字字句句，無非甚深妙義。信是世尊金口所宣，快意踴躍。數十年前，曾夢大水充滿世界，而人民國土都無損礙。澄遊衍其中，如常安樂。覺而異之，此非心想所及，無乃妖祥乎？今是經首，稱
【現代漢語翻譯】 現代漢語譯本： 一切都由如來（Tathagata，佛的稱號）所護持，使菩提心（Bodhi-citta，覺悟之心）永不忘失。 千俱胝（俱胝，古印度計數單位，相當於千萬）十方佛，各自合掌向佛頂禮； 稱讚德海（功德如海）大聖尊，善於安住並加持釋迦獅子（釋迦牟尼佛的尊稱）。 天（Deva，天神）、龍（Naga，神龍）、修羅（Asura，非天神）、緊那羅（Kinnara，歌神），乾闥婆（Gandharva，樂神）及夜叉（Yaksa，守護神）等； 梵王（Brahma，色界天之主）、帝釋（Indra，欲界天之主）、護世天（Lokapala，守護世界的諸天神），各在空中說道： 『愿釋迦獅子長久住世，最上正法（Saddharma，真正的佛法）不衰減消亡， 勇猛的菩薩（Bodhisattva，追求覺悟的修行者）聖眾尊，護持如此深奧微妙的佛法。』 有受持此法眼（Dharma-caksu，能見真理的智慧）的人，我們應當前往顯現身形； 對他們尊重並加以策勵，秘密守護使他們沒有衰敗和煩惱。」
這時，世尊（Bhagavan，佛的尊稱）告訴海意菩薩（Sagaramati Bodhisattva）說：「海意！現在這個正法是大法眼，是妙法印（Dharma-mudra，佛法的印記），是殊勝的法幢（Dharma-dhvaja，佛法的旗幟），能決斷諸法，分別諸法。而過去、未來、現在諸佛世尊，都宣說這個法。海意！我先前已經說過，你們應當尊重恭敬，真心誠意地堅固如理修行。」
佛說完這部經后，海意菩薩等諸大菩薩摩訶薩（Mahasattva，大菩薩）眾，以及世間的天、人、阿修羅、乾闥婆等一切大眾，聽聞佛所說，都非常歡喜，信受奉行。
佛說海意菩薩所問凈印法門經卷第十八
澄舉意刻藏，趙水臣歷授此方撰述數卷，讀之，心知其非佛語，不願刻，送還水臣。后得《凈印經》，則字字句句，無非甚深妙義。信是世尊金口所宣，快意踴躍。數十年前，曾夢大水充滿世界，而人民國土都無損礙。澄遊衍其中，如常安樂。覺而異之，此非心想所及，無乃妖祥乎？今是經首，稱
【English Translation】 English version: All are protected by the Tathagata (the Thus-Gone One, an epithet of the Buddha), ensuring the Bodhi-citta (mind of enlightenment) is never forgotten. Thousands of kotis (koti, an ancient Indian unit of counting, equivalent to ten million) of Buddhas in the ten directions, each with palms joined, bow in reverence; Praising the great venerable one, the Ocean of Merit, who dwells well and blesses the Lion of the Shakya (Shakyamuni Buddha). Devas (gods), Nagas (serpent deities), Asuras (demigods), Kinnaras (celestial musicians), Gandharvas (celestial musicians), and Yakshas (nature spirits); Brahma (the creator god), Indra (king of the gods), and the Lokapalas (guardian deities of the world), each in the sky, speak these words: 'May the Lion of the Shakya long abide in the world, may the supreme Saddharma (true Dharma) not diminish or perish, May the courageous Bodhisattvas (enlightenment beings), the venerable assembly, protect such profound and wondrous Dharma.' Those who uphold this Dharma-caksu (eye of Dharma, wisdom to see the truth), we shall appear before them; Respecting and encouraging them, secretly protecting them so they have no decline or affliction.」
At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) said to Sagaramati Bodhisattva: 「Sagaramati! This Dharma now is the great Dharma-caksu, the wondrous Dharma-mudra (seal of Dharma), the supreme Dharma-dhvaja (banner of Dharma), which discerns all dharmas, distinguishes all dharmas. And the Buddhas, the Blessed Ones of the past, future, and present, all proclaim this Dharma. Sagaramati! I have said before, you should respect and revere it, with sincere and steadfast mind, practice according to the Dharma.」
After the Buddha finished speaking this sutra, the great Bodhisattvas Mahasattvas (great beings) such as Sagaramati Bodhisattva, and all the assemblies of Devas, humans, Asuras, Gandharvas, and others in the world, hearing what the Buddha had said, were all greatly delighted, believed, accepted, and practiced accordingly.
The Eighteenth Scroll of the Sutra on the Pure Seal Dharma Door Asked by Sagaramati Bodhisattva, Spoken by the Buddha
Cheng intended to carve and store it. Zhao Shuichen had successively presented several volumes of this compilation. After reading it, he knew it was not the Buddha's words and was unwilling to carve it, so he returned it to Shuichen. Later, he obtained the 'Pure Seal Sutra,' and every word and sentence was nothing but profound and wondrous meaning. He believed it was proclaimed by the Buddha's golden mouth, and he was delighted and overjoyed. Decades ago, he had a dream where the world was filled with great water, but the people and lands were unharmed. Cheng wandered within it, as comfortable as usual. Upon waking, he found it strange. This was beyond what the mind could imagine, could it be an ominous sign? Now, at the beginning of this sutra, it is called
瑞應，適與夢符；則昔之現夢，今之值經，似非偶然。澄愿藉是因緣，首度先父大學士文靖公嚴訥，先母一品夫人吳氏，即生蓮界，見佛聞法，得阿耨多羅三藐三菩提。次度一切冤親，一切眾生，悉成佛道，有一眾生不得度者，澄不取自度。
萬曆三十六年，歲在戊申，十月朔吉，邵武守道澈嚴澄書。
【現代漢語翻譯】 現代漢語譯本：瑞應（吉祥的徵兆），恰好與夢境相符；那麼過去的夢境顯現，與今天所遇到的佛經，似乎並非偶然。嚴澄希望藉助這個因緣，首先超度先父大學士文靖公嚴訥（官名，謚號文靖），先母一品夫人吳氏（誥命夫人），讓他們即刻往生蓮花世界，見到佛陀，聽聞佛法，證得阿耨多羅三藐三菩提（無上正等正覺）。其次超度一切冤親債主，一切眾生，全部成就佛道，如果有一個眾生沒有被超度，嚴澄就不求自我解脫。 萬曆三十六年，歲在戊申，十月初一吉日，邵武守道嚴澄書寫。
【English Translation】 English version: The auspicious signs correspond with the dream; thus, the past dream appearing and today's encounter with the sutra seem not to be coincidental. Yan Cheng wishes to take this opportunity to first liberate his late father, Grand Secretary Wenjing Gong Yan Ne (official title, posthumous title Wenjing), and his late mother, First Rank Madam Wu (title of honor), so that they may immediately be reborn in the lotus world, see the Buddha, hear the Dharma, and attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Secondly, he wishes to liberate all karmic creditors and all sentient beings, so that they may all achieve Buddhahood. If even one sentient being is not liberated, Yan Cheng will not seek his own liberation. Written by Yan Cheng, the Prefect of Shaowu, on the auspicious first day of the tenth month in the year of Wushen, the thirty-sixth year of the Wanli reign.