T13n0404_大集大虛空藏菩薩所問經
大正藏第 13 冊 No. 0404 大集大虛空藏菩薩所問經
No. 404 [No. 397(8)]
大集大虛空藏菩薩所問經卷第一
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
如是我聞：
一時，薄伽梵在如來境界寶莊嚴道場，而此道場皆是如來之所加持，積集廣大福德資糧，大行等流之所成就；是諸菩薩所住宮殿，演說無邊甚深法處；亦是如來遊戲神通無礙智境，能生廣大善巧念慧，入無所有智所行處；盡未來世稱讚無量殊勝功德。世尊現證一切諸法，平等自在善轉無上清凈法輪，善能調伏諸弟子眾，善達一切有情意樂，善知一切諸根彼岸，善斷一切煩惱結習，于諸佛事任運施作無有休息。與大苾芻眾六百萬人俱，此諸苾芻皆是如來法王之子，心善解脫、慧善解脫，已斷一切煩惱結縛，善說一切甚深佛法；復能通達于無相法，端嚴殊特具足威儀，為大福田增長之處，善住如來之所教令。
復有菩薩摩訶薩眾，從諸佛剎而來集會，其數無量不可思議、不可譬喻、不可言說。此諸菩薩于剎那頃，遊戲無邊諸佛世界，供養奉事一切如來，勸請說法聞法不厭，常恒成熟一切有情；善巧方便能到第
【現代漢語翻譯】 現代漢語譯本 《大集大虛空藏菩薩所問經》第一卷 開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉詔譯 如是我聞： 一時，薄伽梵（Bhagavan，世尊）在如來境界寶莊嚴道場，這個道場都是如來所加持的，積聚了廣大的福德資糧，由大行等流所成就；是諸菩薩居住的宮殿，演說無邊甚深佛法的地方；也是如來遊戲神通無礙智慧的境界，能生出廣大的善巧念慧，進入無所有智所行之處；盡未來世稱讚無量殊勝功德。世尊現證一切諸法，平等自在地轉動無上清凈法輪，善於調伏諸弟子眾，善於通達一切有情的心意喜樂，善於知曉一切諸根的彼岸，善於斷除一切煩惱結習，對於諸佛之事任運施作，沒有休息。與六百萬大苾芻（bhiksu，比丘）眾在一起，這些比丘都是如來法王之子，心善解脫、慧善解脫，已經斷除一切煩惱結縛，善於宣說一切甚深佛法；又能通達于無相法，端莊殊特，具足威儀，是增長大福田之處，善於安住于如來的教令。 又有菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）眾，從諸佛剎（Buddha-ksetra，佛土）而來，其數量無量，不可思議，不可比喻，不可言說。這些菩薩在剎那之間，遊戲于無邊的諸佛世界，供養奉事一切如來，勸請說法，聽聞佛法而不厭倦，常常成熟一切有情；善巧方便，能夠到達第
【English Translation】 English version The Great Collection of the Sutra of Questions by the Bodhisattva Mahākāśyapa, Volume 1 Translated by the Tripiṭaka Master Amoghavajra of the Daxingshan Temple, who was granted the title of Grand Master of the Three Departments, Special Advanced Official of the Honglu Court, Duke of Su of the State, with a fief of three thousand households, bestowed with purple robes, posthumously granted the title of Minister of Works, with the posthumous name of Dajian, and the honorific title of Great Wisdom. Thus have I heard: At one time, the Bhagavan (World Honored One) was in the Dharma-realm of the Tathagata, in a treasure-adorned Bodhimaṇḍa (place of enlightenment). This Bodhimaṇḍa was blessed by the Tathagatas, accumulated vast stores of merit and virtue, and was accomplished by the great stream of practice. It was the palace where the Bodhisattvas resided, a place where boundless and profound Dharma was expounded. It was also the realm of the Tathagata's unobstructed wisdom of miraculous powers, capable of generating vast skillful mindfulness and wisdom, entering the realm of the wisdom of non-existence. Throughout the future, it would be praised for its immeasurable and supreme merits. The World Honored One had directly realized all dharmas, freely and equally turning the supreme pure Dharma wheel, skillfully subduing all disciples, skillfully understanding the inclinations of all sentient beings, skillfully knowing the other shore of all roots, skillfully severing all afflictions and attachments, and effortlessly performing all the Buddha's activities without rest. He was together with a great assembly of six million bhikshus (monks), all of whom were sons of the Tathagata, the Dharma King. Their minds were well liberated, their wisdom was well liberated, they had severed all afflictions and attachments, and they were skilled in expounding all profound Buddha-dharma. They were also able to understand the formless dharma, were dignified and extraordinary, possessed all the proper conduct, were places for the growth of great fields of merit, and were well established in the Tathagata's teachings. Furthermore, there were Bodhisattva-Mahasattvas (great Bodhisattvas) who came from various Buddha-ksetras (Buddha-lands), their number immeasurable, inconceivable, incomparable, and inexpressible. These Bodhisattvas, in an instant, traveled through boundless Buddha-worlds, making offerings to and serving all the Tathagatas, urging them to preach the Dharma, listening to the Dharma without weariness, and constantly maturing all sentient beings. They were skillful in means and able to reach the
一清凈彼岸，住無礙解超越種種分別戲論，位皆鄰近一切智智。其名曰：電天菩薩、戰勝菩薩、遍照菩薩、勇健菩薩、摧疑菩薩、奮迅菩薩、觀察眼菩薩、常舒手菩薩，與如是等上首菩薩摩訶薩俱。
爾時，世尊為諸菩薩摩訶薩，說大集會甚深法時，一切大眾處在虛空住寶樓閣——而此樓閣莊嚴殊勝，猶如大莊嚴世界中一寶莊嚴佛土，諸菩薩眾所住樓閣無有異也——是諸大眾各各相見皆坐其中。時此三千大千世界一切色像，蘇迷盧山、輪圍山、大輪圍山、贍部洲等，聚落、城邑、江河、泉流、陂池、大海、叢林、草木，一切地居所有宮殿，悉皆隱蔽而不復現。欲、色、空居乃至有頂，諸天宮殿及諸有情，形色之類亦悉不現；猶如劫燒火災之後，大地焚爇唯有虛空，中無一色為眼所見。此亦如是，三千大千世界之中，無一色相為諸有情眼所睹見，唯除此寶莊嚴道場聲聞、菩薩，諸天、龍、藥叉、乾闥婆等，一切眾會所有色像瞭然顯現。又此道場有師子座自然涌出，其量高廣萬逾繕那；此師子座出凈光明，普照三千大千世界，映蔽日月釋梵護世，所有諸光皆不復現；佛坐其上。時諸大眾，見此奇特勝妙相已，踴躍歡喜嘆未曾有，互相謂言：「如是殊勝莊嚴樓閣善巧差別，假使我等住一劫壽，說莫能盡。」
爾
【現代漢語翻譯】 現代漢語譯本 在清凈的彼岸，他們安住于無礙的解脫，超越了種種分別和戲論，他們的地位都接近於一切智智（佛的智慧）。他們的名字是：電天菩薩（像閃電一樣迅速的菩薩）、戰勝菩薩（戰勝煩惱的菩薩）、遍照菩薩（智慧之光普照一切的菩薩）、勇健菩薩（勇猛精進的菩薩）、摧疑菩薩（能摧毀疑惑的菩薩）、奮迅菩薩（行動迅速的菩薩）、觀察眼菩薩（以智慧之眼觀察一切的菩薩）、常舒手菩薩（樂於幫助眾生的菩薩），以及其他諸如此類的上首菩薩摩訶薩（大菩薩）。 那時，世尊（釋迦牟尼佛）為諸菩薩摩訶薩（大菩薩）宣說大乘甚深佛法時，所有大眾都處在虛空中，住在寶樓閣中——這樓閣莊嚴殊勝，猶如大莊嚴世界中的一個寶莊嚴佛土，諸菩薩眾所住的樓閣與此無異——這些大眾各自都能看見彼此，都安坐在其中。當時，這三千大千世界（佛教宇宙觀中的一個宇宙）的一切色相，包括須彌山（佛教宇宙觀中的中心山）、輪圍山（圍繞須彌山的山脈）、大輪圍山（最外圍的山脈）、贍部洲（我們所居住的洲）等，以及聚落、城邑、江河、泉流、陂池、大海、叢林、草木，一切地居的宮殿，都全部隱蔽而不復顯現。欲界、色界、無色界乃至有頂天（三界中的最高層），諸天宮殿以及所有有情眾生的形色也都全部不顯現；就像劫火（世界末日的大火）焚燒之後，大地被燒燬，只剩下虛空，其中沒有任何顏色可以被眼睛看到一樣。這裡也是如此，三千大千世界之中，沒有任何色相可以被有情眾生的眼睛看到，唯獨這個寶莊嚴道場（佛陀說法的地方）的聲聞（佛陀的弟子）、菩薩、諸天、龍、藥叉（守護神）、乾闥婆（天上的樂神）等一切集會的所有色相清晰地顯現出來。此外，這個道場有獅子座自然涌出，其高度和廣度超過萬逾繕那（古印度長度單位）；這個獅子座發出清凈的光明，普照三千大千世界，遮蔽了日月、釋提桓因（帝釋天）、梵天、護世四天王等所有光芒，使它們都不再顯現；佛就坐在上面。當時，所有大眾看到這種奇特殊勝的景象后，都踴躍歡喜，讚歎從未見過，互相說道：『如此殊勝莊嚴的樓閣，其巧妙的差別，即使我們住一劫（極長的時間），也說不完。』 爾
【English Translation】 English version On the pure other shore, they dwell in unobstructed liberation, transcending all forms of discrimination and conceptual play, their positions all close to the wisdom of all-knowing (Buddha's wisdom). Their names are: Electric Heaven Bodhisattva (a Bodhisattva as swift as lightning), Victorious Bodhisattva (a Bodhisattva who conquers afflictions), Illuminating Bodhisattva (a Bodhisattva whose wisdom light shines everywhere), Courageous Bodhisattva (a Bodhisattva of courageous diligence), Destroyer of Doubt Bodhisattva (a Bodhisattva who can destroy doubts), Swift Bodhisattva (a Bodhisattva of swift action), Observing Eye Bodhisattva (a Bodhisattva who observes everything with the eye of wisdom), Ever-Extending Hand Bodhisattva (a Bodhisattva who is happy to help sentient beings), and other such leading Bodhisattva Mahasattvas (great Bodhisattvas). At that time, when the World Honored One (Shakyamuni Buddha) was expounding the profound Dharma of the Great Vehicle to the Bodhisattva Mahasattvas (great Bodhisattvas), all the assembly were in the void, dwelling in jeweled pavilions—these pavilions were magnificently adorned, like a jeweled adorned Buddha land in the Great Adornment World, and the pavilions where the Bodhisattva assembly dwelt were no different—these assemblies could each see one another, all seated within. At that time, all the forms and appearances of this three-thousand-great-thousand world (a universe in Buddhist cosmology), including Mount Sumeru (the central mountain in Buddhist cosmology), the Iron Ring Mountains (mountain ranges surrounding Mount Sumeru), the Great Iron Ring Mountains (the outermost mountain ranges), Jambudvipa (the continent where we live), etc., as well as villages, cities, rivers, springs, ponds, seas, forests, grasses, trees, and all earthly palaces, were all concealed and no longer visible. The palaces of the heavens in the desire realm, form realm, formless realm, and even the highest heaven, as well as the forms and appearances of all sentient beings, were also completely invisible; just as after the fire of the kalpa (the fire of the end of the world) has burned, the earth is destroyed, leaving only the void, in which there is no color visible to the eye. It was the same here, in the three-thousand-great-thousand world, there was no form or appearance visible to the eyes of sentient beings, except for the forms and appearances of all the assemblies in this jeweled adorned Bodhimanda (the place where the Buddha teaches), including the Shravakas (Buddha's disciples), Bodhisattvas, gods, dragons, Yakshas (guardian deities), Gandharvas (heavenly musicians), etc., which were clearly visible. Furthermore, in this Bodhimanda, lion thrones naturally emerged, their height and breadth exceeding ten thousand yojanas (an ancient Indian unit of length); these lion thrones emitted pure light, illuminating the three-thousand-great-thousand world, obscuring the light of the sun, moon, Shakra (Indra), Brahma, and the four guardian kings, so that they were no longer visible; the Buddha sat upon them. At that time, all the assemblies, seeing this extraordinary and magnificent sight, were overjoyed and praised it as unprecedented, saying to each other: 'Such magnificent and adorned pavilions, with their skillful differences, even if we lived for a kalpa (an extremely long time), we could not finish describing them.' Then
時，舍利子承佛威神，從寶樓閣起住虛空，整理衣服偏袒右肩，䠒跪合掌而白佛言：「世尊！是何因緣先現此瑞？於此三千大千世界所有色像，悉皆隱蔽如大虛空，唯有如是所居眾寶莊嚴樓閣自然顯現。」
佛告舍利子：「汝今見此寶樓閣不？」
答言：「已見。」
佛言：「舍利子！汝能讚歎此寶樓閣功德盡不？」
舍利子言：「盡我壽量不能稱讚真實功德。」
「如是，舍利子！有世界名大莊嚴，彼中所有妙寶樓閣一切眾會皆住虛空，今此樓閣如彼所現。」
舍利子白佛言：「世尊！彼大莊嚴世界今在何許？」
佛言：「舍利子！東方過此八佛世界微塵數佛土，有世界名大莊嚴，佛號一寶莊嚴如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在說法。舍利子！以何因緣名大莊嚴？彼世界中所有莊嚴殊勝之事，若我住世以一劫壽說不能盡，是故名之為大莊嚴。復以何緣名為一寶莊嚴？彼佛常說唯以大菩提心而為其寶，是故名為一寶莊嚴。彼佛說法，與諸菩薩升師子座及寶樓閣，踴在虛空高八十俱胝多羅樹，為諸菩薩說虛空清凈法印：『善男子！云何名為虛空清凈法印？所謂一切法離性無性故。云何離性無性？謂一切法無所表示
【現代漢語翻譯】 現代漢語譯本：當時，舍利子（佛陀十大弟子之一，以智慧著稱）承蒙佛陀的威神之力，從寶樓閣升起，停留在虛空中。他整理好衣衫，露出右肩，右膝跪地，合掌向佛陀說道：『世尊！是什麼因緣導致先出現這樣的瑞相？在這三千大千世界中，所有的色相都隱沒不見，如同廣闊的虛空，唯有我們所處的這座以各種珍寶裝飾的樓閣自然顯現。』 佛陀告訴舍利子：『你現在看見這座寶樓閣了嗎？』 舍利子回答說：『已經看見了。』 佛陀說：『舍利子！你能讚歎這座寶樓閣的功德窮盡嗎？』 舍利子說：『即使我用盡一生的壽命，也無法稱讚其真實的功德。』 『是的，舍利子！有一個世界名為大莊嚴（Mahāvyūha），那裡所有的精妙寶樓閣和一切集會都停留在虛空中，現在這座樓閣就像那裡所顯現的一樣。』 舍利子向佛陀說道：『世尊！那個大莊嚴世界現在在哪裡呢？』 佛陀說：『舍利子！從東方越過相當於八個佛世界微塵數那麼多的佛土，有一個世界名為大莊嚴，那裡的佛號為一寶莊嚴如來（Ekaratnavyūha Tathāgata）、應供（Arhat）、正遍知（Samyaksaṃbuddha）、明行足（Vidyācaraṇasaṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Puruṣadamyasārathi）、天人師（Śāstādevamanuṣyāṇāṃ）、佛（Buddha）、世尊（Bhagavat），現在正在說法。舍利子！因為什麼因緣稱之為大莊嚴呢？那個世界中所有莊嚴殊勝的事物，如果我住世以一劫的壽命來說也說不盡，所以稱之為大莊嚴。又因為什麼因緣稱之為一寶莊嚴呢？那裡的佛陀常常只以大菩提心作為珍寶，所以稱之為一寶莊嚴。那裡的佛陀說法時，與諸菩薩一同升上獅子座和寶樓閣，騰躍在虛空中高達八十俱胝多羅樹（tāla，一種高大的樹）的高度，為諸菩薩宣說虛空清凈法印：『善男子！什麼叫做虛空清凈法印呢？就是說一切法都離性無性。什麼叫做離性無性呢？就是說一切法都無所表示。』
【English Translation】 English version: At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), by the majestic power of the Buddha, rose from the jeweled pavilion and stood in the void. He arranged his robes, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! What is the cause and condition for this auspicious sign to appear first? In this great trichiliocosm, all forms and appearances have vanished, like the vast emptiness, and only this jeweled pavilion where we reside has naturally manifested.' The Buddha said to Śāriputra, 'Do you now see this jeweled pavilion?' Śāriputra replied, 'I have seen it.' The Buddha said, 'Śāriputra! Can you praise the merits of this jeweled pavilion to the end?' Śāriputra said, 'Even if I were to use my entire lifespan, I could not praise its true merits.' 'So it is, Śāriputra! There is a world named Mahāvyūha (Great Adornment), where all the exquisite jeweled pavilions and all assemblies dwell in the void. This pavilion now appears just as they do there.' Śāriputra said to the Buddha, 'World Honored One! Where is that world of Mahāvyūha now?' The Buddha said, 'Śāriputra! Passing eastward beyond a number of Buddha lands equal to the dust particles of eight Buddha worlds, there is a world named Mahāvyūha. The Buddha there is named Ekaratnavyūha Tathāgata (One Jewel Adornment Thus Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One), Vidyācaraṇasaṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Puruṣadamyasārathi (Tamer of Men), Śāstādevamanuṣyāṇāṃ (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavat (World Honored One), and is now teaching the Dharma. Śāriputra! For what reason is it called Mahāvyūha? The adornments and magnificent things in that world, even if I were to speak of them for an eon, I could not exhaust them, therefore it is called Mahāvyūha. And for what reason is it called Ekaratnavyūha? The Buddha there always regards the great Bodhi mind as the only jewel, therefore it is called Ekaratnavyūha. When that Buddha teaches the Dharma, he ascends with the Bodhisattvas to the lion throne and jeweled pavilion, soaring in the void to a height of eighty kotis of tāla trees (a tall tree), and proclaims the Dharma seal of emptiness and purity to the Bodhisattvas: 『Good men! What is called the Dharma seal of emptiness and purity? It is that all dharmas are devoid of self-nature and non-self-nature. What is meant by devoid of self-nature and non-self-nature? It means that all dharmas are without any indication.』
故。云何無表示？謂一切法無光顯故。云何無光顯？謂一切法遠離緣慮故。云何無緣慮？謂一切法寂靜相故。云何寂靜相？謂一切法無二相故。云何無二相？謂一切法遠離別異故。云何無別異？謂一切法入一道相故。云何入一道相？謂一切法自性相清凈故。云何自性相清凈？謂一切法超過三世故。云何超過三世？謂一切法無依處故。云何無依處？謂一切法無影像故。云何無影像？謂一切法超過境界故。云何過諸境界？謂一切法內、外清凈故。云何內、外清凈？謂一切法性無雜染故。云何無雜染？謂一切法性寂靜故。云何性寂靜？謂一切法遠離心、意、識故。云何離心、意、識？謂一切法出離相本不生故。云何出離相本不生？謂一切法無我攝受故。云何無我攝受？謂一切法無主宰故。云何無主宰？謂一切法性無我故。云何性無我？謂一切法本來清凈故。云何本來清凈？謂一切法本無涅槃故。云何無涅槃？謂一切法性如幻故。云何性如幻？謂一切法無實事故。云何無實事？謂一切法無造作相故。云何無造作相？謂一切法遠離身、心相故。云何遠離身、心相？謂一切法離相無相故。云何離相無相？謂一切法自相不動故。云何自相不動？謂一切法無所依止故。云何無所依止？謂一切法無所緣故。云何無所緣？謂一切法遠離阿賴
【現代漢語翻譯】 現代漢語譯本： 因此，什麼是無表示呢？意思是說一切法都沒有光明顯現的特性。為什麼沒有光明顯現呢？意思是說一切法都遠離了因緣和思慮。為什麼遠離因緣和思慮呢？意思是說一切法都具有寂靜的本性。為什麼是寂靜的本性呢？意思是說一切法都沒有對立的二元性。為什麼沒有二元性呢？意思是說一切法都遠離了差別和不同。為什麼沒有差別和不同呢？意思是說一切法都融入了同一的道相。為什麼融入同一的道相呢？意思是說一切法的自性本來就是清凈的。為什麼自性是清凈的呢？意思是說一切法都超越了過去、現在、未來三世。為什麼超越三世呢？意思是說一切法都沒有依賴之處。為什麼沒有依賴之處呢？意思是說一切法都沒有影像。為什麼沒有影像呢？意思是說一切法都超越了各種境界。為什麼超越各種境界呢？意思是說一切法的內在和外在都是清凈的。為什麼內外清凈呢？意思是說一切法的本性沒有雜染。為什麼沒有雜染呢？意思是說一切法的本性是寂靜的。為什麼本性是寂靜的呢？意思是說一切法都遠離了心、意、識的活動。為什麼遠離心、意、識呢？意思是說一切法的出離相本來就不生起。為什麼出離相本來不生起呢？意思是說一切法都沒有『我』的執著和攝受。為什麼沒有『我』的執著和攝受呢？意思是說一切法都沒有主宰者。為什麼沒有主宰者呢？意思是說一切法的本性是無我的。為什麼本性是無我的呢？意思是說一切法本來就是清凈的。為什麼本來就是清凈的呢？意思是說一切法本來就沒有涅槃。為什麼沒有涅槃呢？意思是說一切法的本性如幻象一般。為什麼本性如幻象呢？意思是說一切法都沒有真實的實體。為什麼沒有真實的實體呢？意思是說一切法都沒有造作的相狀。為什麼沒有造作的相狀呢？意思是說一切法都遠離了身和心的相狀。為什麼遠離身和心的相狀呢？意思是說一切法都離相而無相。為什麼離相而無相呢？意思是說一切法的自性是不動搖的。為什麼自性不動搖呢？意思是說一切法都沒有所依賴的。為什麼沒有所依賴的呢？意思是說一切法都沒有所緣的對象。為什麼沒有所緣的對象呢？意思是說一切法都遠離了阿賴耶識。 English version: Therefore, what is meant by 'without indication'? It means that all dharmas have no luminous manifestation. Why is there no luminous manifestation? It means that all dharmas are far from conditions and considerations. Why are they far from conditions and considerations? It means that all dharmas have the nature of quiescence. Why is it the nature of quiescence? It means that all dharmas have no duality. Why is there no duality? It means that all dharmas are far from differences and distinctions. Why are there no differences and distinctions? It means that all dharmas enter into the same path aspect. Why do they enter into the same path aspect? It means that the self-nature of all dharmas is originally pure. Why is the self-nature pure? It means that all dharmas transcend the three times of past, present, and future. Why do they transcend the three times? It means that all dharmas have no place of reliance. Why is there no place of reliance? It means that all dharmas have no image. Why is there no image? It means that all dharmas transcend all realms. Why do they transcend all realms? It means that the inner and outer aspects of all dharmas are pure. Why are they pure both internally and externally? It means that the nature of all dharmas has no defilement. Why is there no defilement? It means that the nature of all dharmas is quiescent. Why is the nature quiescent? It means that all dharmas are far from the activities of mind, intention, and consciousness. Why are they far from mind, intention, and consciousness? It means that the aspect of liberation of all dharmas is originally unarisen. Why is the aspect of liberation originally unarisen? It means that all dharmas have no attachment to or acceptance of a 'self'. Why is there no attachment to or acceptance of a 'self'? It means that all dharmas have no ruler. Why is there no ruler? It means that the nature of all dharmas is without self. Why is the nature without self? It means that all dharmas are originally pure. Why are they originally pure? It means that all dharmas originally have no nirvana. Why is there no nirvana? It means that the nature of all dharmas is like an illusion. Why is the nature like an illusion? It means that all dharmas have no real substance. Why is there no real substance? It means that all dharmas have no aspect of fabrication. Why is there no aspect of fabrication? It means that all dharmas are far from the aspects of body and mind. Why are they far from the aspects of body and mind? It means that all dharmas are beyond form and formlessness. Why are they beyond form and formlessness? It means that the self-nature of all dharmas is unmoving. Why is the self-nature unmoving? It means that all dharmas have no reliance. Why is there no reliance? It means that all dharmas have no object of perception. Why is there no object of perception? It means that all dharmas are far from the Alaya consciousness.
【English Translation】 Therefore, what is meant by 'without indication'? It means that all dharmas have no luminous manifestation. Why is there no luminous manifestation? It means that all dharmas are far from conditions and considerations. Why are they far from conditions and considerations? It means that all dharmas have the nature of quiescence. Why is it the nature of quiescence? It means that all dharmas have no duality. Why is there no duality? It means that all dharmas are far from differences and distinctions. Why are there no differences and distinctions? It means that all dharmas enter into the same path aspect. Why do they enter into the same path aspect? It means that the self-nature of all dharmas is originally pure. Why is the self-nature pure? It means that all dharmas transcend the three times of past, present, and future. Why do they transcend the three times? It means that all dharmas have no place of reliance. Why is there no place of reliance? It means that all dharmas have no image. Why is there no image? It means that all dharmas transcend all realms. Why do they transcend all realms? It means that the inner and outer aspects of all dharmas are pure. Why are they pure both internally and externally? It means that the nature of all dharmas has no defilement. Why is there no defilement? It means that the nature of all dharmas is quiescent. Why is the nature quiescent? It means that all dharmas are far from the activities of mind, intention, and consciousness. Why are they far from mind, intention, and consciousness? It means that the aspect of liberation of all dharmas is originally unarisen. Why is the aspect of liberation originally unarisen? It means that all dharmas have no attachment to or acceptance of a 'self'. Why is there no attachment to or acceptance of a 'self'? It means that all dharmas have no ruler. Why is there no ruler? It means that the nature of all dharmas is without self. Why is the nature without self? It means that all dharmas are originally pure. Why are they originally pure? It means that all dharmas originally have no nirvana. Why is there no nirvana? It means that the nature of all dharmas is like an illusion. Why is the nature like an illusion? It means that all dharmas have no real substance. Why is there no real substance? It means that all dharmas have no aspect of fabrication. Why is there no aspect of fabrication? It means that all dharmas are far from the aspects of body and mind. Why are they far from the aspects of body and mind? It means that all dharmas are beyond form and formlessness. Why are they beyond form and formlessness? It means that the self-nature of all dharmas is unmoving. Why is the self-nature unmoving? It means that all dharmas have no reliance. Why is there no reliance? It means that all dharmas have no object of perception. Why is there no object of perception? It means that all dharmas are far from the Alaya consciousness.
耶故。』舍利子！彼一寶莊嚴如來，為諸菩薩說如是三十二虛空清凈法印。時無量菩薩知諸法性與虛空等，得法自在清凈智忍。
「舍利子！彼大莊嚴世界所有菩薩，以佈施莊嚴，于無量劫隨順舍故；以凈戒莊嚴，身心清凈無諸垢故；以忍辱莊嚴，于諸有情無害心故；以精進莊嚴，積集一切法資糧故；以靜慮莊嚴，遊戲一切解脫等持等至故；以智慧莊嚴，遠離一切煩惱習故；以大慈莊嚴，拔濟一切有情故；以大悲莊嚴，不捨一切有情故；以大喜莊嚴，於一切有情常喜悅故；以大舍莊嚴，於一切有情無憎愛故。
「複次，舍利子！彼一寶莊嚴如來世界中，有菩薩摩訶薩名大虛空藏，以大福德及大威力而自莊嚴，獲無礙智。以相好莊嚴于身，以辯才莊嚴于語，以勝定莊嚴於心，以多聞總持莊嚴于念，以平等舍莊嚴于實，以慧莊嚴于諸趣意樂，以勝進加行莊嚴于增上意樂，到於一切法無疑惑故；以神足莊嚴，遊戲自在諸神通故；以福德莊嚴，獲寶手功德常施捨故；以智莊嚴，分別有情種種意樂故；以覺莊嚴，令諸有情悟勝法故；以眼莊嚴，能於五眼得清凈故；以耳莊嚴，聞諸法義如響應故；以無礙解莊嚴，法義詞辯無盡說故；以力莊嚴，得佛十力壞魔怨故；以無畏莊嚴，摧諸外論無所屈故；以功德莊嚴，獲佛無
【現代漢語翻譯】 現代漢語譯本：因此，』舍利子！』那一寶莊嚴如來，為眾菩薩宣說了這三十二種虛空清凈法印。當時，無數菩薩了知諸法自性與虛空相等，獲得了法自在的清凈智忍。 『舍利子！』那大莊嚴世界的所有菩薩，以佈施來莊嚴自己，在無量劫中隨順捨棄一切；以凈戒來莊嚴自己，身心清凈沒有絲毫垢染；以忍辱來莊嚴自己，對一切有情沒有傷害之心；以精進來莊嚴自己，積聚一切法的資糧；以靜慮來莊嚴自己，自在遊戲於一切解脫、等持、等至之中；以智慧來莊嚴自己，遠離一切煩惱習氣；以大慈來莊嚴自己，救拔一切有情；以大悲來莊嚴自己，不捨棄一切有情；以大喜來莊嚴自己，對一切有情常懷喜悅；以大舍來莊嚴自己，對一切有情沒有憎恨和愛戀。 『複次，舍利子！』那一寶莊嚴如來的世界中，有一位菩薩摩訶薩名為大虛空藏（Mahākāśagarbha），以大福德和大威力來莊嚴自己，獲得了無礙的智慧。他以相好來莊嚴身體，以辯才來莊嚴語言，以殊勝的禪定來莊嚴心意，以多聞總持來莊嚴念力，以平等舍來莊嚴真實，以智慧來莊嚴對諸趣的意樂，以殊勝的精進加行來莊嚴增上意樂，到達對一切法都沒有疑惑的境界；以神足來莊嚴自己，自在遊戲于各種神通之中；以福德來莊嚴自己，獲得寶手功德常行佈施；以智慧來莊嚴自己，分別有情種種意樂；以覺悟來莊嚴自己，令諸有情領悟殊勝的佛法；以眼來莊嚴自己，能在五眼中獲得清凈；以耳來莊嚴自己，聽聞諸法義如響應；以無礙解來莊嚴自己，法義詞辯無盡宣說；以力來莊嚴自己，獲得佛的十力摧毀魔怨；以無畏來莊嚴自己，摧毀一切外道邪論而無所屈服；以功德來莊嚴自己，獲得佛的無量功德。
【English Translation】 English version: Therefore, 'Shariputra!' that One-Jewel Adorned Tathagata, for the Bodhisattvas, spoke of these thirty-two pure Dharma seals of emptiness. At that time, countless Bodhisattvas, knowing that the nature of all dharmas is equal to emptiness, attained the pure wisdom-patience of Dharma-freedom. 'Shariputra!' all the Bodhisattvas in that Great Adorned World, adorn themselves with generosity, in countless kalpas following the practice of giving; adorn themselves with pure precepts, their bodies and minds are pure without any defilement; adorn themselves with patience, having no harmful thoughts towards all sentient beings; adorn themselves with diligence, accumulating all the resources of the Dharma; adorn themselves with meditative concentration, freely playing in all liberations, samadhis, and samapattis; adorn themselves with wisdom, being far from all afflictions and habits; adorn themselves with great loving-kindness, rescuing all sentient beings; adorn themselves with great compassion, not abandoning any sentient beings; adorn themselves with great joy, always rejoicing in all sentient beings; adorn themselves with great equanimity, having no hatred or love for any sentient beings. 'Furthermore, Shariputra!' in that One-Jewel Adorned Tathagata's world, there is a Bodhisattva Mahasattva named Mahākāśagarbha (Great Space Treasury), who adorns himself with great merit and great power, and attains unobstructed wisdom. He adorns his body with marks and characteristics, adorns his speech with eloquence, adorns his mind with superior samadhi, adorns his mindfulness with vast learning and retention, adorns his truth with equal equanimity, adorns his intentions towards all realms with wisdom, adorns his superior intention with superior progressive practice, reaching a state of no doubt about all dharmas; adorns himself with spiritual powers, freely playing in all kinds of supernormal abilities; adorns himself with merit, obtaining the merit of jewel hands, always giving; adorns himself with wisdom, distinguishing the various intentions of sentient beings; adorns himself with awakening, enabling sentient beings to realize the superior Dharma; adorns himself with eyes, able to attain purity in the five eyes; adorns himself with ears, hearing the meaning of all dharmas like an echo; adorns himself with unobstructed understanding, speaking endlessly about the meaning of the Dharma, words, and eloquence; adorns himself with power, obtaining the ten powers of the Buddha to destroy the demon's enemies; adorns himself with fearlessness, destroying all external doctrines without being subdued; adorns himself with merit, obtaining the immeasurable merits of the Buddha.
邊諸功德故；以法莊嚴，于眾毛孔演法如響故；以明莊嚴，能見一切佛法藏故；以光莊嚴，照耀一切諸佛剎故；以記心莊嚴，無錯謬故；以教誡莊嚴，令如說行故；以神境莊嚴，變現一切種種相故；以一切佛讚歎莊嚴，住無系屬得自在故；以一切善法莊嚴，入一切佛法境故。
「舍利子！彼虛空藏菩薩摩訶薩，成就如是無量功德；與諸菩薩發意欲，來詣此娑訶世界，瞻仰於我恭敬、禮拜、奉事、供養；亦為分別此大集會微妙法門，令斯十方諸來菩薩，生大喜悅清凈信樂；又令菩薩攝受大攝受道法故。」
爾時，大虛空藏菩薩摩訶薩，與十二俱胝菩薩前後圍繞，一心瞻仰一寶莊嚴如來，白言：「世尊！我今欲詣娑訶世界，禮拜供養釋迦牟尼佛，愿見聽許。」
彼佛告言：「今正是時，隨汝意往。」即時頂禮一寶莊嚴如來足已，住對面念：「承佛遊戲無行神通。」從彼國沒忽然不現，一念之頃與眾菩薩，至此娑訶世界寶莊嚴道場；住于虛空，散彼世界眾妙花香如雨而下，所謂：末香、涂香、幢幡、繒蓋，月花、大月花、妙殊勝花，日月光花、日燈花、日精花，愛花、大愛花、照曜花、娑闥羅花，勝妙娑闥羅華、遍無垢花，清凈無垢花、金光照曜花，虛空照曜花、大白香照觸花，百葉千蕊花、除憂花，作
【現代漢語翻譯】 現代漢語譯本 以功德邊飾，因此；以法莊嚴，在每個毛孔中演說佛法如迴響一般；以智慧莊嚴，能夠看見一切佛法寶藏；以光明莊嚴，照耀一切諸佛的國土；以記憶莊嚴，沒有錯誤；以教誨莊嚴，使人如所說的那樣修行；以神通莊嚴，變化顯現一切種種形象；以一切佛的讚歎莊嚴，安住于無所繫縛的自在境界；以一切善法莊嚴，進入一切佛法的境界。 『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這位虛空藏菩薩摩訶薩（Akasagarbha Bodhisattva Mahāsattva，代表智慧和慈悲的菩薩），成就瞭如此無量的功德；與諸位菩薩發願，想要來到這個娑婆世界（Sahā world，我們所居住的這個世界），瞻仰我，恭敬、禮拜、奉事、供養；也是爲了分別這個大而微妙的法門，使這十方前來的菩薩，生起大歡喜和清凈的信樂；又使菩薩們能夠攝受大乘的道法。』 當時，大虛空藏菩薩摩訶薩，與十二俱胝（koti，印度計數單位，一俱胝等於一千萬）菩薩前後圍繞，一心瞻仰一寶莊嚴如來（Ratnavyuha Tathagata，佛名），說道：『世尊！我現在想要前往娑婆世界，禮拜供養釋迦牟尼佛（Śākyamuni Buddha，佛教的創始人），希望您能允許。』 那位佛陀說道：『現在正是時候，隨你的意願前往吧。』大虛空藏菩薩摩訶薩立即頂禮一寶莊嚴如來的雙足，然後面對著佛，心中默唸：『承蒙佛陀的無礙神通。』從那個佛國消失，忽然不見，一念之間就與眾菩薩，到達了這個娑婆世界的寶莊嚴道場；停留在虛空中，散佈那個世界各種美妙的花香，如下雨一般降落，包括：末香（粉末狀的香）、涂香（塗抹身體的香）、幢幡（旗幟）、繒蓋（絲綢傘蓋），月花、大月花、妙殊勝花，日月光花、日燈花、日精花，愛花、大愛花、照曜花、娑闥羅花（sātalā，一種花名），勝妙娑闥羅花、遍無垢花，清凈無垢花、金光照曜花，虛空照曜花、大白香照觸花，百葉千蕊花、除憂花，作
【English Translation】 English version With the adornment of merits; with the adornment of Dharma, expounding the Dharma from every pore like an echo; with the adornment of wisdom, being able to see all the treasures of the Buddha's Dharma; with the adornment of light, illuminating all the Buddha lands; with the adornment of memory, being without error; with the adornment of teachings, causing one to practice as taught; with the adornment of spiritual powers, manifesting all kinds of forms; with the adornment of the praise of all Buddhas, dwelling in a state of freedom without attachment; with the adornment of all good dharmas, entering the realm of all Buddha's Dharma. 'Śāriputra! This Akasagarbha Bodhisattva Mahāsattva, having accomplished such immeasurable merits, together with all the Bodhisattvas, has made the aspiration to come to this Sahā world, to behold me, to respectfully bow, to serve, and to make offerings; also to distinguish this great and subtle Dharma gate, causing the Bodhisattvas who come from the ten directions to generate great joy and pure faith; and also to enable the Bodhisattvas to embrace the great Mahayana path.' At that time, the great Akasagarbha Bodhisattva Mahāsattva, surrounded by twelve kotis of Bodhisattvas, with one mind gazed upon Ratnavyuha Tathagata, and said: 'World Honored One! I now wish to go to the Sahā world, to bow and make offerings to Śākyamuni Buddha, I hope you will grant me permission.' That Buddha said: 'Now is the right time, go as you wish.' Immediately, Akasagarbha Bodhisattva Mahāsattva bowed at the feet of Ratnavyuha Tathagata, and then facing the Buddha, thought: 'By the power of the Buddha's unobstructed spiritual powers.' He disappeared from that Buddha land, suddenly vanishing, and in an instant, together with the Bodhisattvas, arrived at the adorned Bodhimanda of this Sahā world; dwelling in the sky, scattering various wonderful flowers and fragrances of that world, falling like rain, including: powdered incense, applied incense, banners, silk canopies, moon flowers, great moon flowers, wonderfully supreme flowers, sun and moon light flowers, sun lamp flowers, sun essence flowers, love flowers, great love flowers, illuminating flowers, sātalā flowers, supremely wonderful sātalā flowers, universally pure flowers, pure and immaculate flowers, golden light illuminating flowers, space illuminating flowers, great white fragrant touch flowers, hundred-petal thousand-stamen flowers, sorrow-removing flowers, making
喜花、天所贊花，龍花、安樂生喜花，禪枝花、令身快樂花、令心歡喜花、香遍三千世界花，息除眾病華、妙威德莊嚴花、流出無邊福德花、照觸十方菩薩華，雨如是等種種妙華積高至膝，周遍三千大千世界。
時諸大眾見此花已，白言：「世尊！如是種種勝妙諸華、眾妙妓樂，昔所未見昔所未聞，從何所來？愿見開示。」
佛言：「是彼大虛空藏菩薩摩訶薩，從大莊嚴世界而來此會，住在虛空，先雨如是勝妙諸花，供養於我及此經法。」
爾時，大虛空藏菩薩摩訶薩，與俱來菩薩從空而下，頭面禮足繞佛三匝，住一面立而白佛言：「世尊！彼一寶莊嚴如來，問訊世尊少病少惱、起居輕利、安樂行不？此有十二俱胝菩薩，昔以曾受世尊化導，與我俱來詣此娑訶世界，為欲聽聞《大集經》故；彼世尊為欲令諸菩薩，於一切法得自在故；成就大法故。唯愿世尊哀愍攝受，為說如是甚深法要。」
爾時，大虛空藏菩薩，即于空中變大寶蓋，眾寶莊嚴覆如來頂，光明照耀遍徹十方，升于如來師子之座，其座高廣萬逾繕那。於是大虛空藏菩薩，合掌贊佛說伽他曰：
「上法功德妙智尊， 清凈無垢無限量； 如空平等寂無動， 敬禮甚深無與等。 能示身相微妙色， 不離法身現是身；
【現代漢語翻譯】 現代漢語譯本 喜悅之花（令人喜悅的花），天所讚歎之花，龍之花（龍所供奉的花），安樂生喜之花（帶來安樂和喜悅的花），禪枝之花（禪定之枝所開的花），令身快樂之花，令心歡喜之花，香氣遍佈三千世界之花，息除眾病之花，具有奇妙威德莊嚴之花，流出無邊福德之花，照耀觸及十方菩薩之花，像這樣種種美妙的花，堆積得高至膝蓋，遍佈三千大千世界。
當時，大眾見到這些花后，說道：『世尊！像這樣種種殊勝美妙的花，以及各種美妙的音樂，是過去從未見過、從未聽聞的，是從哪裡來的呢？希望您能開示。』
佛說：『是那位大虛空藏菩薩摩訶薩（Mahasattva，偉大的菩薩），從大莊嚴世界來到這裡，住在虛空中，先降下這些殊勝美妙的花，供養我和這部經法。』
這時，大虛空藏菩薩摩訶薩，與一同前來的菩薩們從空中下來，頭面禮拜佛足，繞佛三圈，站在一邊，對佛說道：『世尊！那位一寶莊嚴如來（Ratnavyuha Tathagata，寶飾如來），問候世尊，是否少病少惱、起居輕便、安樂自在？這裡有十二俱胝（koti，千萬）菩薩，過去曾經接受世尊的教化引導，與我一同來到這娑婆世界（Saha world，我們所處的世界），是爲了聽聞《大集經》的緣故；那位世尊是爲了讓諸位菩薩，在一切法中獲得自在的緣故；成就大法的緣故。唯愿世尊慈悲憐憫，接受我們的請求，為我們宣說如此甚深的法要。』
這時，大虛空藏菩薩，立即在空中變化出一個巨大的寶蓋，用各種珍寶裝飾，覆蓋在如來頭頂，光明照耀，遍及十方，升到如來的獅子座上，那座位高廣超過萬逾繕那（yojana，古印度長度單位）。於是大虛空藏菩薩，合掌讚歎佛陀，說了偈頌：
『至上之法功德，微妙智慧之尊，清凈無垢無染；如虛空般平等寂靜不動，敬禮這甚深無比的您。能示現身相微妙之色，不離法身而顯現此身；』
【English Translation】 English version Flowers of joy (flowers that bring joy), flowers praised by the heavens, dragon flowers (flowers offered by dragons), flowers of joy born of peace (flowers that bring peace and joy), flowers of meditation branches (flowers that bloom from meditation branches), flowers that make the body happy, flowers that make the heart joyful, flowers whose fragrance pervades the three thousand worlds, flowers that eliminate all diseases, flowers with wonderful majestic adornments, flowers that emanate boundless merit, flowers that illuminate and touch the Bodhisattvas of the ten directions, such wonderful flowers piled up to the knees, covering the entire three thousand great thousand worlds.
At that time, the assembly, having seen these flowers, said: 'World Honored One! Such various excellent and wonderful flowers, and all kinds of wonderful music, which have never been seen or heard before, where do they come from? We wish to be enlightened.'
The Buddha said: 'It is that Mahasattva (great Bodhisattva) Mahākāśyapa Bodhisattva, who came from the Great Adornment World and is dwelling in the sky, who first rained down these excellent and wonderful flowers, offering them to me and this Dharma.'
At that time, the Mahasattva Mahākāśyapa Bodhisattva, together with the Bodhisattvas who came with him, descended from the sky, bowed their heads to the Buddha's feet, circumambulated the Buddha three times, stood to one side, and said to the Buddha: 'World Honored One! That Ratnavyuha Tathagata (Jewel Adorned Thus Come One), inquires after the World Honored One, whether you are free from illness and affliction, whether your movements are light and easy, and whether you are at peace and ease? Here are twelve kotis (ten million) of Bodhisattvas, who in the past received the guidance of the World Honored One, and have come with me to this Saha world (the world we inhabit), for the sake of hearing the Mahasamnipata Sutra; that World Honored One wishes to enable all Bodhisattvas to attain freedom in all dharmas; and to accomplish the great Dharma. We beseech the World Honored One to have compassion and accept our request, and to expound such profound Dharma for us.'
At that time, the Mahākāśyapa Bodhisattva, immediately transformed a great jeweled canopy in the sky, adorned with various jewels, covering the top of the Tathagata, its light shining throughout the ten directions, and ascended to the Tathagata's lion seat, which was high and wide, exceeding ten thousand yojanas (an ancient Indian unit of length). Then the Mahākāśyapa Bodhisattva, with palms joined, praised the Buddha and spoke a verse:
'Supreme Dharma merit, venerable one of subtle wisdom, pure, immaculate, and undefiled; like the void, equal, still, and unmoving, I pay homage to you, who are profound and incomparable. Able to manifest a subtle form, not separate from the Dharmakaya (Dharma body) yet manifesting this body;'
悲隨有情身亦然， 普現百福莊嚴相。 已離音聲無聞見， 斷諸言詞無說示； 雖知語性如空響， 以大悲心而演說。 于諸有情心平等， 知心如幻無自性； 悉知心行無思慮， 平等究竟心為心。 示現種種度世間， 善逝身形無所得； 以妙所依功德體， 隨其所樂為現身。 法無所得佛亦然， 不著於法離分別； 知法能度有情故， 隨宜為說常無間。 大眾普共觀佛身， 所現色相皆差別； 世尊已離身心相， 隨現皆令眾歡喜。 因緣和合諸法生， 虛妄分別非真實； 以知諸法悉如是， 得成正覺證涅槃。 既斷分別離中邊， 知其空寂無自性； 雖知諸法性清凈， 善說業果無差違。 法無有情壽及人， 寂然如空離名字； 了彼有情實非有， 悉令證入甘露門。 已修百億行難思， 精進求于無上道； 由此因緣已成辦， 到無行處覺涅槃。 妙覺諸法性無殊， 于上、中、下皆平等； 住平等智無分別， 故佛常無不定心。 知蘊、處、界皆如幻， 三界猶如水中月； 有情如夢性非真， 為說如此非真法。 世諦說成無上覺， 不可說得無得相； 菩提無得輪亦然， 轉無轉相無
【現代漢語翻譯】 現代漢語譯本 悲憫之心隨著有情眾生而生起，普遍顯現百種福德莊嚴的相貌。 已經脫離了聲音，沒有聽聞和見解，斷絕了一切言語，沒有說教和指示； 雖然知道語言的本質如同空中的迴響，卻以大悲心來演說佛法。 對於一切有情眾生，心懷平等，知道心如同幻象，沒有自性； 完全瞭解心的行為沒有思慮，平等究竟的心就是心。 示現種種不同的形象來度化世間，善逝（Sugata，佛的稱號）的身形是不可執著的； 以微妙的所依功德之體，隨著眾生所喜好的而顯現身形。 佛法沒有可以執著之處，佛陀也是如此，不執著於法，遠離分別； 知道佛法能夠度化有情眾生，所以隨時隨地為他們說法，沒有間斷。 大眾普遍共同觀察佛陀的身形，所顯現的色相都各不相同； 世尊已經脫離了身和心的執著，隨所顯現的形象都令眾生歡喜。 因緣和合，諸法生起，虛妄的分別不是真實的； 因為知道一切諸法都是如此，所以成就正覺，證得涅槃（Nirvana，佛教的最高境界）。 既然斷絕了分別，遠離了中邊，知道它是空寂的，沒有自性； 雖然知道一切諸法的本性是清凈的，卻善於宣說業報的因果，沒有絲毫差錯。 佛法中沒有有情眾生、壽命和人，寂靜如同虛空，脫離了名字； 瞭解那些有情眾生實際上並不存在，全部讓他們證入甘露之門（Amrita，不死之門）。 已經修行了百億種難以思議的行持，精進地追求無上的道； 因為這些因緣已經成就，到達無所作為的境界，覺悟涅槃。 奇妙地覺悟到一切諸法的本性沒有差別，對於上、中、下都是平等的； 安住于平等智慧，沒有分別，所以佛陀的心常常沒有不定的時候。 知道五蘊（Skandha，構成人身的五種要素）、十二處（Ayatana，感覺器官和感覺對像）、十八界（Dhatu，構成世界的要素）都如同幻象，三界（Trailokya，欲界、色界、無色界）如同水中的月亮； 有情眾生如同夢境，本性不是真實的，為他們宣說如此不真實的法。 在世俗諦（Samvriti-satya，相對真理）上說成就了無上的覺悟，不可說得到，也沒有得到之相； 菩提（Bodhi，覺悟）沒有得到，法輪（Dharmachakra，佛法之輪）也是如此，轉動也沒有轉動之相。
【English Translation】 English version Compassion arises along with sentient beings, universally manifesting the appearance of a hundred blessings and adornments. Having already departed from sound, there is no hearing or seeing, cutting off all words, without teaching or instruction; Although knowing the nature of speech is like an echo in the void, yet with great compassion, the Dharma is expounded. Towards all sentient beings, the mind is equal, knowing the mind is like an illusion, without self-nature; Completely understanding that the mind's actions are without thought, the equal and ultimate mind is the mind. Manifesting various forms to liberate the world, the Sugata's (Buddha's epithet) form is not to be grasped; With the subtle body of meritorious qualities, a form is manifested according to what beings desire. The Dharma has nothing to be grasped, and so is the Buddha, not clinging to the Dharma, free from discrimination; Knowing that the Dharma can liberate sentient beings, it is taught at all times, without interruption. The assembly universally observes the Buddha's form, the manifested appearances are all different; The World Honored One has already departed from the attachment to body and mind, and all manifestations bring joy to beings. Through the union of causes and conditions, all phenomena arise, false discriminations are not real; Knowing that all phenomena are like this, one attains perfect enlightenment and realizes Nirvana (the ultimate state of liberation). Having cut off discriminations and departed from the middle and extremes, knowing it is empty and still, without self-nature; Although knowing the nature of all phenomena is pure, the karmic consequences are well explained, without any deviation. In the Dharma, there are no sentient beings, lifespan, or persons, it is silent like the void, free from names; Understanding that those sentient beings are not truly existent, all are led to enter the gate of Amrita (the nectar of immortality). Having cultivated a hundred billion inconceivable practices, diligently seeking the unsurpassed path; Because of these causes and conditions, it is accomplished, reaching the state of no action, realizing Nirvana. Wonderfully realizing that the nature of all phenomena is without difference, it is equal in the upper, middle, and lower realms; Dwelling in equal wisdom, without discrimination, therefore the Buddha's mind is always without uncertainty. Knowing that the five Skandhas (aggregates), twelve Ayatanas (sense bases), and eighteen Dhatus (elements) are like illusions, the three Trailokya (realms) are like the moon in water; Sentient beings are like dreams, their nature is not real, and such unreal Dharma is taught to them. In the conventional truth (Samvriti-satya), it is said that unsurpassed enlightenment is attained, it cannot be said to be obtained, nor is there an appearance of obtaining; Bodhi (enlightenment) is not obtained, and so is the Dharmachakra (wheel of Dharma), turning without an appearance of turning.
所轉。 自度度他于彼岸， 自解解他諸系惑； 自安安他置大乘， 自他俱證涅槃樂。 有情無生亦無滅， 有情本來常清凈； 有情自性如幻相， 有情既悟證菩提。 色如虛空無有生， 一切世間亦如是； 是法無色離色相， 由知是義色寂靜。 以喻稱讚如來德， 有情聞贊皆深著； 佛德如空不可量， 如是無二真贊佛。 敬禮能覺諸有情， 無觀無心至無得； 唯有諸佛能贊佛， 我禮如如真德尊。 了諸有情無我人， 諸佛法界同一相； 已知諸法離欲相， 故我供養平等尊。」
爾時，大虛空藏菩薩摩訶薩說是伽他已，即時寶莊嚴道場妙寶樓閣六種震動，空中出聲而作是言：「釋迦牟尼世尊，于無數俱胝那庾多百千劫中，所有積集阿耨多羅三藐三菩提法，此大虛空藏菩薩，以妙伽他悉能稱揚。善男子！若於夢中尚未曾聞，何況得見。若有善男子、善女人聞此伽他，能生信解，解已修行，當知此人漸次不久能師子吼，如虛空藏菩薩。」
爾時，大虛空藏菩薩摩訶薩白佛言：「世尊！我為欲聞大集經典，故來至此娑訶世界，瞻仰世尊，禮拜、供養、聽聞斯法。今此眾中諸來正士，各各於法而有疑心。唯愿世尊，令于諸法得法光明生決定慧
【現代漢語翻譯】 現代漢語譯本 自己度脫自己，也度脫他人到達彼岸；自己解脫束縛，也解脫他人的一切迷惑； 自己安住于大乘，也使他人安住于大乘；自己與他人一同證得涅槃的快樂。 有情眾生本無生也無滅，有情眾生本來就常住清凈； 有情眾生的自性如同幻象，有情眾生一旦覺悟就能證得菩提（覺悟）。 色法如同虛空一樣無有生起，一切世間也是如此； 此法無色，遠離色相，因為知道這個道理，色法就寂靜了。 用比喻來稱讚如來的功德，有情眾生聽了讚美都會深深執著； 佛的功德如同虛空一樣不可衡量，這樣才是真正無二的讚美佛。 敬禮能夠覺悟一切有情眾生的佛，他無觀想、無心念、無所得； 只有諸佛才能讚美佛，我禮敬如如真德的尊者。 了知一切有情眾生無我、無人，諸佛的法界都是同一相； 已經知道諸法遠離慾望之相，所以我供養平等尊。
這時，大虛空藏菩薩摩訶薩（Mahasattva, 偉大的菩薩）說完這偈頌后，寶莊嚴道場（Bodhimanda, 菩提道場）的妙寶樓閣立刻發生六種震動，空中發出聲音說：『釋迦牟尼世尊（Sakyamuni, 佛教創始人），在無數俱胝（koti, 古印度計數單位，千萬）那庾多（nayuta, 古印度計數單位，萬億）百千劫（kalpa, 極長的時間單位）中，所有積聚的阿耨多羅三藐三菩提（anuttara-samyak-sambodhi, 無上正等正覺）之法，這位大虛空藏菩薩，用美妙的偈頌全部能夠稱揚。善男子！如果在夢中都未曾聽聞，何況能夠得見。如果有善男子、善女人聽聞此偈頌，能夠生起信心和理解，理解后修行，應當知道這個人漸漸不久就能像獅子吼一樣，如同虛空藏菩薩。』
這時，大虛空藏菩薩摩訶薩對佛說：『世尊！我爲了聽聞大集經典（Mahasamnipata Sutra, 大乘佛教經典），所以來到這個娑婆世界（Saha world, 我們所居住的世界），瞻仰世尊，禮拜、供養、聽聞此法。現在這個眾會中，各位前來求法的正士，各自對於佛法都有疑惑。唯愿世尊，讓他們在諸法中得到法光明，生起決定的智慧。』
【English Translation】 English version Self-deliverance leads to the other shore, self-liberation frees others from all entanglements; Self-settlement in the Mahayana (Great Vehicle), also settles others in the Mahayana; self and others together attain the bliss of Nirvana (liberation). Sentient beings are neither born nor do they perish, sentient beings are originally always pure; The nature of sentient beings is like an illusion, sentient beings, once enlightened, attain Bodhi (enlightenment). Form is like the void, without arising, so is the entire world; This Dharma (teaching) is without form, detached from form, knowing this truth, form is tranquil. Using metaphors to praise the virtues of the Tathagata (Buddha), sentient beings who hear the praise become deeply attached; The Buddha's virtues are immeasurable like the void, this is the true, non-dual praise of the Buddha. I pay homage to the one who awakens all sentient beings, without contemplation, without mind, without attainment; Only the Buddhas can praise the Buddha, I pay homage to the venerable one of true virtue, as it is. Understanding that all sentient beings are without self or person, the Dharmadhatu (realm of Dharma) of all Buddhas is of one form; Having known that all Dharmas are detached from the aspect of desire, therefore I offer to the equal venerable one.
Then, after the Mahasattva (great being) Mahakasyapa (Great Treasury of Space) finished speaking this verse, the magnificent jeweled pavilion of the Bodhimanda (place of enlightenment) shook in six ways, and a voice came from the sky saying: 'Sakyamuni (the founder of Buddhism) World-Honored One, in countless kotis (a unit of ten million) of nayutas (a unit of ten billion) of hundreds of thousands of kalpas (an extremely long period of time), all the accumulated Dharmas of Anuttara-samyak-sambodhi (supreme perfect enlightenment), this Mahakasyapa Bodhisattva, with wonderful verses, is able to praise them all. Good man! If one has not even heard of it in a dream, how much less could one see it. If there are good men and good women who hear this verse, and are able to generate faith and understanding, and after understanding, practice, know that this person will gradually soon be able to roar like a lion, like the Mahakasyapa Bodhisattva.'
Then, the Mahasattva Mahakasyapa said to the Buddha: 'World-Honored One! I came to this Saha world (the world we live in) to hear the Mahasamnipata Sutra (a collection of Mahayana Buddhist scriptures), to behold the World-Honored One, to pay homage, to make offerings, and to hear this Dharma. Now, in this assembly, all the righteous ones who have come to seek the Dharma, each has doubts about the Dharma. May the World-Honored One, allow them to obtain the light of the Dharma in all Dharmas, and generate decisive wisdom.'
。善哉！世尊！我今欲問決定之義，唯愿如來少賜方便。何以故？世尊！是無礙智者，善知一切有情諸根前後熟故。世尊得光明者，離諸闇瞑故。世尊知義者，善能分別諸句義故。世尊知時者，不越時授記故。世尊知宜者，于諸有情隨宜說法故。世尊遊戲者，于諸神通得自在故。世尊凈觀察者，了有情心行如掌中故。世尊高大者，無能見頂故。世尊勇健者，三千界中無能陵屈故。世尊自然者，無師證悟一切法故。世尊導師者，于諸道中示正路故。世尊大醫王者，以甘露藥能永除斷有情惑障纏蓋病故。世尊持大力者，得於是處、非處乃至三明故。世尊大無畏者，於一切世間沙門、婆羅門、諸天、魔梵之中，大師子吼無所畏故。世尊成就不共法者，獲得三世無礙智身、口、意清凈，三摩缽底解脫知見等不共法故。世尊住大慈者，以無礙慧于諸有情平等觀察，如虛空故。世尊住大悲者，以平等慧于諸有情善行、惡行若苦、若樂無所動故。世尊住大喜者，行於禪定解脫到彼岸故。世尊住大舍者，心無憎愛如虛空故。世尊住平等者，入一切如來平等智故。世尊無希望者，智慧滿足遠名利故。世尊一切智者，五眼清凈見一切法悉究竟故。我知世尊成就如是無量、無邊功德，我等今者愛樂法故，於此法中欲小咨問；令諸有情于平等法
【現代漢語翻譯】 現代漢語譯本： 「太好了！世尊（佛陀的尊稱）！我現在想請問關於決定的意義，只希望如來（佛陀的另一稱謂）能稍微給予方便開示。為什麼呢？世尊！您是無礙智者，善於瞭解一切有情（眾生）的諸根（感官能力）成熟的先後順序。世尊是得到光明者，遠離一切黑暗矇昧。世尊是知義者，善於分辨各種語句的含義。世尊是知時者，不會超越時機而授記（預言）。世尊是知宜者，對於各種有情眾生，能隨其根性而說法。世尊是遊戲者，對於各種神通得到自在。世尊是凈觀察者，能像看掌中之物一樣瞭解有情的心行。世尊是高大者，沒有人能見到您的頂端。世尊是勇健者，在三千大千世界中，沒有人能凌駕屈服您。世尊是自然者，沒有老師而證悟一切法。世尊是導師者，在各種道中指示正確的道路。世尊是大醫王者，用甘露妙藥能永遠去除有情的迷惑、障礙、纏縛和疾病。世尊是持大力者，能通達是處、非處乃至三明（宿命明、天眼明、漏盡明）。世尊是大無畏者，在一切世間的沙門（出家修行者）、婆羅門（祭司）、諸天、魔、梵天之中，能發出大師子吼而無所畏懼。世尊是成就無上功德者，獲得三世無礙的智慧，身、口、意清凈，三摩缽底（禪定）解脫知見等不共法（佛陀獨有的功德）。世尊安住于大慈，以無礙的智慧平等觀察一切有情，如同虛空一般。世尊安住于大悲，以平等的智慧對待一切有情的善行、惡行，無論是苦還是樂，都不為所動。世尊安住于大喜，在禪定解脫中到達彼岸。世尊安住于大舍，心中沒有憎恨和愛戀，如同虛空一般。世尊安住于平等，進入一切如來（佛陀）的平等智慧。世尊沒有希望，智慧圓滿，遠離名利。世尊是一切智者，五眼（肉眼、天眼、慧眼、法眼、佛眼）清凈，能見到一切法都究竟圓滿。我知道世尊成就瞭如此無量無邊的功德，我們現在因為愛樂佛法，所以想在此法中稍微請教一些問題，以便讓一切有情眾生對於平等法 能有所瞭解。」
【English Translation】 English version: 'Excellent! World Honored One (a respectful title for the Buddha)! I now wish to ask about the meaning of certainty, and I only hope that the Tathagata (another title for the Buddha) will grant a little convenience in explanation. Why is that? World Honored One! You are the unobstructed wise one, who is skilled in knowing the order of maturity of the faculties (sensory abilities) of all sentient beings. World Honored One is the one who has attained light, having departed from all darkness and ignorance. World Honored One is the one who knows the meaning, skilled in distinguishing the meanings of various statements. World Honored One is the one who knows the time, not exceeding the appropriate time for predictions. World Honored One is the one who knows what is suitable, teaching the Dharma according to the needs of various sentient beings. World Honored One is the one who plays, having attained mastery over various supernormal powers. World Honored One is the one who observes purely, understanding the minds and actions of sentient beings as if they were in the palm of your hand. World Honored One is the one who is tall and great, with no one able to see the top of your head. World Honored One is the one who is courageous and strong, with no one in the three thousand great thousand worlds able to overcome or subdue you. World Honored One is the one who is natural, having realized all dharmas without a teacher. World Honored One is the guide, showing the correct path in all ways. World Honored One is the great king of physicians, able to permanently remove the delusions, obstacles, entanglements, and diseases of sentient beings with the nectar of the Dharma. World Honored One is the one who holds great power, able to understand what is possible and impossible, and even the three knowledges (knowledge of past lives, divine eye, and the extinction of outflows). World Honored One is the one who is greatly fearless, able to roar like a great lion without fear among all the shramanas (ascetics), brahmins (priests), gods, demons, and Brahmas in the world. World Honored One is the one who has accomplished unique qualities, having attained unobstructed wisdom in the three times, purity of body, speech, and mind, samadhi (meditative absorption), liberation, knowledge, and other unique qualities (qualities unique to the Buddha). World Honored One abides in great loving-kindness, observing all sentient beings with unobstructed wisdom, like the void. World Honored One abides in great compassion, treating the good and bad actions of all sentient beings with equal wisdom, unmoved by either suffering or joy. World Honored One abides in great joy, having reached the other shore through meditative liberation. World Honored One abides in great equanimity, with no hatred or love in the heart, like the void. World Honored One abides in equality, entering the equal wisdom of all Tathagatas (Buddhas). World Honored One is without hope, with wisdom fulfilled, far from fame and gain. World Honored One is the all-knowing one, with the five eyes (physical eye, divine eye, wisdom eye, Dharma eye, and Buddha eye) purified, able to see all dharmas completely. I know that the World Honored One has accomplished such immeasurable and boundless merits, and we now, because of our love for the Dharma, wish to ask a few questions about this Dharma, so that all sentient beings may have some understanding of the equal Dharma.'
，方便出生一切智智。」
爾時，佛告虛空藏菩薩摩訶薩言：「善哉，善哉！正士！汝于殑伽河沙佛所已得授記。我今聽汝隨有所問，當爲分別，令得歡喜。」
於是眾中有菩薩摩訶薩，名功德王光明，問虛空藏菩薩言：「汝為何故問于如來？」
時大虛空藏菩薩即以伽他而答之曰：
「普心等於諸有情， 妙心等住于彼岸， 悟心無心入妙理， 是故我問於世尊。 得光無暗清凈者， 無疑能斷彼疑惑； 為令決定得解脫， 是故我問於世尊。 知我無我悉清凈， 常利有情住無我； 解脫有情我見縛， 為此等故問世尊。 威儀善住于凈戒， 意樂清凈虛空等； 堅固不動若迷盧， 是故我問功德者。 精進無邊勇無退， 能摧我慢眾魔怨； 自凈凈彼煩惱纏， 故我請問端嚴者。 樂聞施、戒、忍、精進， 禪定、解脫、發諸通； 清凈無垢勝慧明， 故我問于清凈義。 住空、無相、無愿者， 示現生死或涅槃； 無生、無住、無去來， 故我問于清凈智。 甚深知見無涯際， 聲聞、緣覺及餘眾； 無能難問不可測， 我為如是問世尊。 樂於正法能通達， 法與非法俱無取； 常于善法心不亂， 是故我
【現代漢語翻譯】 現代漢語譯本 以便順利成就一切智智（sarvajñāna-jñāna，一切智慧的智慧）。
那時，佛陀告訴虛空藏菩薩摩訶薩（Ākāśagarbha Bodhisattva Mahāsattva）說：『善哉，善哉！正士！你已經在恒河沙數般的佛陀那裡得到了授記。我現在允許你隨意發問，我將為你一一解答，讓你心生歡喜。』
這時，大眾中有一位菩薩摩訶薩，名叫功德王光明（Guṇarāja-prabhā），他問虛空藏菩薩說：『你為何要向如來發問呢？』
當時，大虛空藏菩薩就用偈頌回答說：
『以普遍的心平等對待一切眾生，以微妙的心安住于彼岸（pāramitā，波羅蜜）， 領悟心無所心而入微妙之理，因此我才向世尊發問。 獲得光明而無黑暗的清凈者，無疑能斷除一切疑惑； 爲了使眾生最終獲得解脫，因此我才向世尊發問。 了知我與無我皆清凈，常利益眾生安住于無我； 爲了使眾生解脫我見（ātma-dṛṣṭi）的束縛，因此我才向世尊發問。 威儀善好地安住于清凈的戒律，意樂清凈如同虛空一般； 堅定不動如須彌山（Sumeru），因此我才向功德者發問。 精進無邊，勇猛不退，能摧毀我慢和眾魔的怨恨； 自己清凈，也使他人清凈，擺脫煩惱的纏縛，所以我才請問端莊的世尊。 樂於聽聞佈施（dāna）、持戒（śīla）、忍辱（kṣānti）、精進（vīrya），禪定（dhyāna）、解脫（vimokṣa）、以及各種神通（abhijñā）； 清凈無垢，擁有殊勝的智慧光明，所以我才向您請問清凈的意義。 安住于空（śūnyatā）、無相（animitta）、無愿（apraṇihita）的境界，卻示現生死或涅槃； 無生、無住、無去來，所以我才向您請問清凈的智慧。 甚深的知見無邊無際，聲聞（śrāvaka）、緣覺（pratyekabuddha）以及其他大眾； 無人能夠詰難，深不可測，我爲了這些才向世尊發問。 樂於正法，能夠通達，對於法與非法都不執取； 常在善法中，心不散亂，因此我才向您發問。'
【English Translation】 English version in order to facilitate the birth of all-knowing wisdom (sarvajñāna-jñāna).'
At that time, the Buddha said to the Bodhisattva Mahasattva Ākāśagarbha (Space Treasury): 'Excellent, excellent! Righteous one! You have already received predictions from Buddhas as numerous as the sands of the Ganges River. I now allow you to ask whatever you wish, and I will explain it to you, so that you may be joyful.'
Then, among the assembly, there was a Bodhisattva Mahasattva named Guṇarāja-prabhā (King of Merit Radiance), who asked the Bodhisattva Ākāśagarbha: 'Why do you ask the Tathagata?'
At that time, the great Bodhisattva Ākāśagarbha replied with a verse:
'With a universal mind, equal to all sentient beings, with a subtle mind, dwelling on the other shore (pāramitā), Realizing the mind without mind, entering the subtle principle, therefore I ask the World Honored One. One who has obtained light without darkness, the pure one, undoubtedly able to cut off all doubts; In order to ultimately attain liberation, therefore I ask the World Honored One. Knowing that self and non-self are all pure, constantly benefiting sentient beings, dwelling in non-self; To liberate sentient beings from the bondage of self-view (ātma-dṛṣṭi), therefore I ask the World Honored One. With dignified conduct, well-abiding in pure precepts, with intentions as pure as space; Firm and unmoving like Mount Sumeru, therefore I ask the one with merit. With boundless diligence, courageous and unretreating, able to destroy arrogance and the hatred of all demons; Purifying oneself and others, freeing from the entanglements of afflictions, therefore I ask the dignified World Honored One. Delighting in hearing about giving (dāna), morality (śīla), patience (kṣānti), diligence (vīrya), meditation (dhyāna), liberation (vimokṣa), and various supernormal powers (abhijñā); Pure and immaculate, possessing the light of supreme wisdom, therefore I ask you about the meaning of purity. Dwelling in the realm of emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita), yet manifesting birth and death or nirvana; Without birth, without dwelling, without going or coming, therefore I ask you about pure wisdom. Profound knowledge and insight are boundless, for śrāvakas (hearers), pratyekabuddhas (solitary realizers), and other assemblies; No one can challenge, unfathomable, for these reasons I ask the World Honored One. Delighting in the true Dharma, able to understand, not clinging to Dharma or non-Dharma; Constantly in virtuous Dharma, the mind is not disturbed, therefore I ask you.'
問如來法。 不斷佛種諸賢士， 能護正法及僧伽； 名聞三世諸佛稱， 故我問于功德海。」
爾時，大虛空藏菩薩以伽他答功德王光明菩薩已，白佛言：「世尊！云何菩薩修行佈施波羅蜜多猶若虛空？云何修行凈戒、忍辱、精進、禪定、般若波羅蜜多猶若虛空？云何修行福德、智慧二種莊嚴猶若虛空？云何不捨離佛隨念，不捨離法隨念、僧隨念、舍隨念、戒隨念、天隨念？云何菩薩修行諸行等於涅槃？云何菩薩善知一切有情行相？云何能持佛法寶藏，如來等覺彼法性相如實而知？云何菩薩善知有情本來清凈而成熟之？云何菩薩如理相應修習佛法至於究竟？云何菩薩不壞神通，於一切法而得自在？云何菩薩得住甚深佛法理趣，一切聲聞及辟支佛所不能測？云何菩薩入緣起善巧智，遠離一切邊見？云何菩薩以如來印印于真如，不間斷善巧智？云何菩薩入於法界甚深理趣，見一切法互相周遍平等一性？云何菩薩意樂堅固猶若金剛，於此大乘無有傾動？云何菩薩于自境界清凈如佛境界？云何菩薩得陀羅尼無忘法行？云何菩薩獲得如來加持無礙辯才？云何菩薩于生死中而得自在？云何菩薩摧伏怨敵超越四魔？云何菩薩積集無量福德資糧，為諸有情作所依止？云何菩薩出無佛世，為諸有情而作佛事？云何菩薩獲
【現代漢語翻譯】 現代漢語譯本：請問如來的教法。 那些能延續佛種的賢士，能守護正法和僧團； 他們的名聲被三世諸佛稱讚，所以我向功德海般的您請教。
這時，大虛空藏菩薩用偈頌回答功德王光明菩薩后，對佛說：『世尊！菩薩如何修行佈施波羅蜜多（到達彼岸的佈施）如同虛空？如何修行凈戒、忍辱、精進、禪定、般若波羅蜜多（到達彼岸的智慧）如同虛空？如何修行福德和智慧兩種莊嚴如同虛空？如何不捨離對佛的憶念，不捨離對法的憶念、對僧的憶念、對舍的憶念、對戒的憶念、對天的憶念？菩薩如何修行諸行等同於涅槃？菩薩如何善知一切有情（眾生）的行相？如何能持有佛法寶藏，如來等覺（佛的覺悟）對彼法性相如實而知？菩薩如何善知有情本來清凈而使之成熟？菩薩如何如理相應地修習佛法直至究竟？菩薩如何不壞神通，對一切法而得自在？菩薩如何得住甚深佛法理趣，一切聲聞（聽聞佛法而悟道者）和辟支佛（獨自悟道者）所不能測？菩薩如何入緣起（事物相互依存的法則）善巧智，遠離一切邊見？菩薩如何以如來印印于真如（事物的真實本性），不間斷善巧智？菩薩如何入於法界（宇宙萬法）甚深理趣，見一切法互相周遍平等一性？菩薩如何意樂堅固如同金剛，對這大乘（菩薩乘）沒有動搖？菩薩如何于自境界清凈如同佛的境界？菩薩如何得陀羅尼（總持）無忘法行？菩薩如何獲得如來加持無礙辯才？菩薩如何于生死中而得自在？菩薩如何摧伏怨敵超越四魔（煩惱魔、五蘊魔、死魔、天魔）？菩薩如何積集無量福德資糧，為諸有情作所依止？菩薩如何在沒有佛出世的時代，為諸有情而作佛事？菩薩如何獲得』
【English Translation】 English version: Asking about the Dharma of the Tathagata. Those virtuous ones who can continue the Buddha's lineage, can protect the true Dharma and the Sangha (Buddhist monastic community); Their names are praised by the Buddhas of the three times, therefore I ask you, who are like an ocean of merit.
At that time, the Bodhisattva Mahākāśyapa (Great Void Treasury) having answered the Bodhisattva Guṇarāja-prabhāsa (King of Merit Light) with a verse, said to the Buddha: 'World Honored One! How does a Bodhisattva practice the Pāramitā (perfection) of giving like the void? How does one practice the Pāramitās of pure precepts, patience, diligence, meditation, and prajñā (wisdom) like the void? How does one practice the two adornments of merit and wisdom like the void? How does one not abandon mindfulness of the Buddha, not abandon mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of giving, mindfulness of precepts, mindfulness of the devas (gods)? How does a Bodhisattva practice all actions equal to Nirvana? How does a Bodhisattva know well the characteristics of all sentient beings? How can one hold the treasure of the Buddha's Dharma, and the Tathagata's (Buddha's) perfect enlightenment know the nature of that Dharma as it truly is? How does a Bodhisattva know well that sentient beings are originally pure and bring them to maturity? How does a Bodhisattva practice the Buddha's Dharma in accordance with reason until the end? How does a Bodhisattva not destroy supernatural powers, and attain freedom in all dharmas? How does a Bodhisattva dwell in the profound principles of the Buddha's Dharma, which all Śrāvakas (hearers of the Dharma) and Pratyekabuddhas (solitary Buddhas) cannot fathom? How does a Bodhisattva enter the skillful wisdom of dependent origination (the law of interconnectedness), and stay away from all extreme views? How does a Bodhisattva seal the Suchness (true nature of things) with the Tathagata's seal, without interruption of skillful wisdom? How does a Bodhisattva enter the profound principles of the Dharmadhatu (realm of all phenomena), and see all dharmas as mutually pervasive, equal, and of one nature? How is a Bodhisattva's intention firm like a diamond, and not shaken in this Mahayana (Great Vehicle)? How is a Bodhisattva's own realm as pure as the Buddha's realm? How does a Bodhisattva obtain the Dharani (mantra) of unforgetting Dharma practice? How does a Bodhisattva obtain the unobstructed eloquence of the Tathagata's blessing? How does a Bodhisattva attain freedom in birth and death? How does a Bodhisattva subdue enemies and transcend the four maras (demons: of defilements, aggregates, death, and gods)? How does a Bodhisattva accumulate immeasurable merit and resources, and become a refuge for all sentient beings? How does a Bodhisattva, in an age without a Buddha, perform the work of a Buddha for all sentient beings? How does a Bodhisattva obtain'
得海印三摩地，不染一切有情心行？云何菩薩得無染著，心如虛空風無有障礙？云何菩薩善知軌儀，修行離暗獲得光明，不隨他緣得自然智，速到大乘一切智智？」
爾時，佛告大虛空藏菩薩摩訶薩言：「善哉，善哉！正士！」復言：「善哉，善哉！正士！汝今善能問于如來如是深義，能為有情發如是問。汝能明瞭一切佛法，已曾供養奉事過去無量諸佛，于諸佛所種諸善根，被精進甲求法無厭；以智慧器杖出諸魔境，常樂利益一切有情；超越世間譭譽八法，心行平等猶若虛空；久已積集一切智智，如汝功德邊際叵量；已於恒沙過去佛所曾問斯義。是故正士諦聽，諦聽！善思念之！吾當為汝分別解說菩薩摩訶薩所獲功德，到于大乘一切智智。」
虛空藏菩薩言：「唯然，世尊！愿樂欲聞。」
佛告大虛空藏菩薩言：「善男子！菩薩成就四法，修行佈施波羅蜜多猶若虛空。云何為四？所謂：以我清凈故有情清凈；以有情清凈故施即清凈；以施清凈故迴向清凈；以迴向清凈故菩提清凈。善男子！是為菩薩成就四法，修行佈施波羅蜜多猶若虛空。
「複次，若菩薩成就八法，能凈修行佈施波羅蜜多。云何為八？所謂：我清凈施；我所清凈施；因清凈施；見清凈施；相清凈施；異相清凈施；不望果報清
【現代漢語翻譯】 現代漢語譯本：如何才能獲得海印三摩地（一種深度的禪定狀態），而不被一切有情眾生的心念行為所污染？菩薩如何才能做到無所執著，心如虛空，不受任何阻礙？菩薩如何才能善於瞭解行爲規範，通過修行遠離黑暗獲得光明，不依賴外在條件而獲得自然的智慧，迅速達到大乘一切智智（佛陀的智慧）的境界？」 那時，佛陀告訴大虛空藏菩薩摩訶薩（偉大的菩薩）說：「好啊，好啊！正士（對菩薩的尊稱）！」又說：「好啊，好啊！正士！你現在能夠向如來（佛陀的自稱）提出如此深刻的問題，能夠爲了眾生提出這樣的問題。你能夠明瞭一切佛法，曾經供養侍奉過去無量諸佛，在諸佛那裡種下各種善根，披著精進的鎧甲，求法永不厭倦；用智慧的武器擊退各種魔境，常常樂於利益一切眾生；超越世間的譭譽等八法，心行平等如同虛空；早已積累了一切智智，你的功德無邊無量；你已經在恒河沙數般的過去佛那裡問過這樣的問題。所以，正士，仔細聽，仔細聽！好好思考！我將為你分別解說菩薩摩訶薩所獲得的功德，如何達到大乘一切智智。」 虛空藏菩薩說：「是的，世尊（對佛陀的尊稱）！我非常樂意聽聞。」 佛陀告訴大虛空藏菩薩說：「善男子！菩薩成就四種法，修行佈施波羅蜜多（到達彼岸的佈施）就像虛空一樣。哪四種呢？就是：因為我的清凈，所以有情眾生清凈；因為有情眾生清凈，所以佈施就清凈；因為佈施清凈，所以迴向清凈；因為迴向清凈，所以菩提（覺悟）清凈。善男子！這就是菩薩成就四種法，修行佈施波羅蜜多就像虛空一樣。 「再者，如果菩薩成就八種法，就能清凈地修行佈施波羅蜜多。哪八種呢？就是：我清凈的佈施；我所清凈的佈施；因清凈的佈施；見清凈的佈施；相清凈的佈施；異相清凈的佈施；不期望果報的清凈佈施。
【English Translation】 English version: How does one attain the Samadhi of the Ocean Seal (a profound state of meditation) without being tainted by the thoughts and actions of all sentient beings? How can a Bodhisattva achieve non-attachment, with a mind like the void, unhindered by any obstacles? How can a Bodhisattva be skilled in understanding proper conduct, through practice, move away from darkness to gain light, obtain natural wisdom without relying on external conditions, and quickly reach the state of Great Vehicle Omniscience (Buddha's wisdom)?」 At that time, the Buddha said to the Bodhisattva Mahasattva (great Bodhisattva) Great Space Treasury: 'Excellent, excellent! Righteous one (a respectful term for a Bodhisattva)!' And again: 'Excellent, excellent! Righteous one! You are now able to ask the Tathagata (Buddha's self-designation) such profound questions, and to raise such questions for the sake of sentient beings. You are able to understand all the Buddha's teachings, have served and made offerings to countless Buddhas in the past, planted various roots of goodness with those Buddhas, donned the armor of diligence, and never tire of seeking the Dharma; you have used the weapon of wisdom to defeat all demonic realms, and are always happy to benefit all sentient beings; you have transcended the eight worldly dharmas of praise and blame, and your mind is as equal as the void; you have long accumulated the wisdom of omniscience, and your merits are immeasurable; you have asked this question of countless Buddhas in the past. Therefore, Righteous one, listen carefully, listen carefully! Think well! I will explain to you the merits acquired by a Bodhisattva Mahasattva, and how to reach the Great Vehicle Omniscience.' The Bodhisattva Space Treasury said: 'Yes, World Honored One (a respectful term for the Buddha)! I am very eager to hear.' The Buddha said to the Bodhisattva Great Space Treasury: 'Good man! A Bodhisattva who achieves four dharmas practices the Paramita of Giving (giving that reaches the other shore) like the void. What are the four? They are: because my purity exists, sentient beings are pure; because sentient beings are pure, giving is pure; because giving is pure, dedication is pure; because dedication is pure, Bodhi (enlightenment) is pure. Good man! This is how a Bodhisattva achieves four dharmas, and practices the Paramita of Giving like the void.' 'Furthermore, if a Bodhisattva achieves eight dharmas, they can purify their practice of the Paramita of Giving. What are the eight? They are: my pure giving; the pure giving of what is mine; giving with pure cause; giving with pure view; giving with pure form; giving with pure non-form; pure giving without expecting any reward.'
凈施；心平等如虛空清凈施。是為菩薩成就八法，能凈修行佈施波羅蜜多。
「善男子！譬如虛空無有邊際，菩薩無限行施亦復如是。譬如虛空寬廣無礙，菩薩迴向行施亦復如是。譬如虛空無色，菩薩離色行施亦復如是。譬如虛空無有受者，菩薩離受行施亦復如是。譬如虛空無所染著，菩薩遠離染著行施亦復如是。譬如虛空無所為作，菩薩遠離有為行施亦復如是。譬如虛空無有識想，菩薩離於識想行施亦復如是。譬如虛空遍諸佛剎，菩薩大慈行施遍緣恒沙諸佛國土一切有情亦復如是。譬如虛空無有窮盡，菩薩不斷三寶種迴向行施亦復如是。譬如虛空無有暗瞑，菩薩行施離煩惱暗亦復如是。譬如虛空無相顯現，菩薩行施心體清凈亦復如是。譬如虛空含容一切，菩薩行施普攝有情亦復如是。又如變化人施變化者，無心分別不希其報，菩薩行施亦復如是，皆如幻化遠離能所不希果報。善男子！菩薩行施以勝智慧舍諸煩惱，以方便智不捨有情，是為菩薩修行佈施波羅蜜多猶若虛空。」
爾時，燈手菩薩摩訶薩，在於會中即從座起，白佛言：「世尊！菩薩摩訶薩以何等相修行如是佈施波羅蜜多？」
佛言：「善男子！菩薩摩訶薩應以無相修行如是佈施波羅蜜多。何以故？以一切法無身相，身相清凈故；無有情
【現代漢語翻譯】 現代漢語譯本：純凈的佈施；心如虛空般平等清凈的佈施。這就是菩薩成就的八種方法，能夠清凈地修行佈施波羅蜜多（到達佈施彼岸）。 『善男子！譬如虛空沒有邊際，菩薩無限地行佈施也像這樣。譬如虛空寬廣無礙，菩薩迴向地行佈施也像這樣。譬如虛空沒有顏色，菩薩離色地行佈施也像這樣。譬如虛空沒有接受者，菩薩離受地行佈施也像這樣。譬如虛空沒有染著，菩薩遠離染著地行佈施也像這樣。譬如虛空沒有作為，菩薩遠離有為地行佈施也像這樣。譬如虛空沒有識想，菩薩離於識想地行佈施也像這樣。譬如虛空遍佈諸佛剎土，菩薩以大慈悲行佈施，普遍緣及恒河沙數諸佛國土的一切有情也像這樣。譬如虛空沒有窮盡，菩薩不斷絕三寶的種子，迴向地行佈施也像這樣。譬如虛空沒有黑暗，菩薩行佈施遠離煩惱的黑暗也像這樣。譬如虛空沒有相貌顯現，菩薩行佈施心體清凈也像這樣。譬如虛空包容一切，菩薩行佈施普遍攝受有情也像這樣。又如變化人佈施變化之物，沒有分別心，不希望回報，菩薩行佈施也像這樣，都如幻化一般，遠離能施者和所施物，不希望果報。善男子！菩薩行佈施以殊勝的智慧捨棄各種煩惱，以方便的智慧不捨棄有情，這就是菩薩修行佈施波羅蜜多，如同虛空一般。』 當時，燈手菩薩摩訶薩（大菩薩），在法會中即從座位站起，對佛說：『世尊！菩薩摩訶薩以什麼樣的相來修行這樣的佈施波羅蜜多？』 佛說：『善男子！菩薩摩訶薩應當以無相來修行這樣的佈施波羅蜜多。為什麼呢？因為一切法沒有身相，身相是清凈的；沒有有情
【English Translation】 English version: Pure giving; giving with a mind as equal and pure as the void. These are the eight practices that a Bodhisattva achieves, enabling them to purify the practice of Dāna pāramitā (perfection of giving). 'Good man! Just as the void has no boundaries, so too is the Bodhisattva's boundless giving. Just as the void is vast and unobstructed, so too is the Bodhisattva's giving with dedication. Just as the void has no color, so too is the Bodhisattva's giving without attachment to color. Just as the void has no receiver, so too is the Bodhisattva's giving without attachment to receiving. Just as the void is without defilement, so too is the Bodhisattva's giving without attachment to defilement. Just as the void is without action, so too is the Bodhisattva's giving without attachment to action. Just as the void is without perception or thought, so too is the Bodhisattva's giving without perception or thought. Just as the void pervades all Buddha-lands, so too is the Bodhisattva's giving with great compassion, universally extending to all sentient beings in the countless Buddha-lands like the sands of the Ganges. Just as the void is without end, so too is the Bodhisattva's giving with dedication, without ceasing the seeds of the Three Jewels. Just as the void is without darkness, so too is the Bodhisattva's giving free from the darkness of afflictions. Just as the void has no appearance, so too is the Bodhisattva's giving with a pure mind. Just as the void encompasses all, so too is the Bodhisattva's giving universally embracing all sentient beings. Furthermore, just as a magical person gives to a magical creation without discrimination and without expectation of reward, so too is the Bodhisattva's giving, like an illusion, free from the giver and the given, without expectation of results. Good man! The Bodhisattva practices giving with superior wisdom, abandoning all afflictions, and with skillful means, not abandoning sentient beings. This is how a Bodhisattva practices Dāna pāramitā, like the void itself.' At that time, the Bodhisattva Lamp Hand, a great Bodhisattva, rose from his seat in the assembly and said to the Buddha, 'World Honored One! With what characteristics does a Bodhisattva practice such Dāna pāramitā?' The Buddha said, 'Good man! A Bodhisattva should practice such Dāna pāramitā with no characteristics. Why? Because all dharmas have no form, and form is pure; there are no sentient beings
相，有情相清凈故；無法相，法相清凈故；無智相，智相清凈故；無慧相，慧相清凈故；無心相，心相清凈故；無世間相，世間相清凈故；無色相，色相清凈故；無見相，見相清凈故；如是乃至無暗、無明離一切相。無相究竟邊際獲無盡忍，得於如來決定記莂，住于菩薩尼夜摩位，以不退印印之，得佛灌頂，成就一切平等佛法，善知一切有情行相。菩薩以如是行修行佈施波羅蜜多。」
說是法時，萬六千菩薩于諸法中見諸法性，猶若虛空獲無生法忍。
爾時世尊說伽他曰：
「心常清凈恒行施， 為求菩提不望報； 施已歡喜無追悔， 是為妙施得解脫。 智者知法皆如幻， 不顧身命及以財； 于余資具皆不貪， 志佛菩提心決定。 悉皆等施無憎愛， 不生退沒恒進修； 由觀諸法如虛空， 是故無喜亦無厭。 知法性相本清凈， 菩提與施亦復然； 由於所施不生貪， 故常能捨無戲論。 平等普施離思慮， 于上、中、下無分別； 意樂清凈常無垢， 所有惠施離悕望。 知身幻化皆無常， 財亦不堅如夢電； 即生悲愍世間故， 而能常施不染世。 無我行施煩惱凈， 即能建立於佛教； 不為魔羅所得便， 如是施心難校量。
【現代漢語翻譯】 現代漢語譯本 『相』（lakṣaṇa，特徵）的清凈，是因為有情（sattva，眾生）的『相』清凈；『無法相』（adharma-lakṣaṇa，非法的特徵）的清凈，是因為『法相』（dharma-lakṣaṇa，法的特徵）清凈；『無智相』（ajñāna-lakṣaṇa，無知的特徵）的清凈，是因為『智相』（jñāna-lakṣaṇa，智慧的特徵）清凈；『無慧相』（aprajñā-lakṣaṇa，無慧的特徵）的清凈，是因為『慧相』（prajñā-lakṣaṇa，智慧的特徵）清凈；『無心相』（acitta-lakṣaṇa，無心的特徵）的清凈，是因為『心相』（citta-lakṣaṇa，心的特徵）清凈；『無世間相』（aloka-lakṣaṇa，非世間的特徵）的清凈，是因為『世間相』（loka-lakṣaṇa，世間的特徵）清凈；『無色相』（arūpa-lakṣaṇa，無色的特徵）的清凈，是因為『色相』（rūpa-lakṣaṇa，色的特徵）清凈；『無見相』（adarśana-lakṣaṇa，無見的特徵）的清凈，是因為『見相』（darśana-lakṣaṇa，見的特徵）清凈；如此乃至無暗、無明，遠離一切『相』。無『相』達到究竟的邊際，獲得無盡的忍（kṣānti，安忍），得到如來（tathāgata，佛）的決定授記（vyākaraṇa，預言），安住于菩薩（bodhisattva）不退轉的地位（niyāma，決定），以不退轉的印記印證，得到佛的灌頂，成就一切平等的佛法，善知一切有情的行為狀態。菩薩以這樣的修行方式修習佈施波羅蜜多（dāna-pāramitā，佈施到彼岸）。 當宣說此法時，一萬六千菩薩在諸法中見到諸法的本性，如同虛空一般，獲得了無生法忍（anutpattika-dharma-kṣānti，對法不生不滅的安忍）。 那時，世尊（bhagavat，佛）說偈頌道： 『心常清凈恒行施，為求菩提不望報；施已歡喜無追悔，是為妙施得解脫。 智者知法皆如幻，不顧身命及以財；于余資具皆不貪，志佛菩提心決定。 悉皆等施無憎愛，不生退沒恒進修；由觀諸法如虛空，是故無喜亦無厭。 知法性相本清凈，菩提與施亦復然；由於所施不生貪，故常能捨無戲論。 平等普施離思慮，于上、中、下無分別；意樂清凈常無垢，所有惠施離悕望。 知身幻化皆無常，財亦不堅如夢電；即生悲愍世間故，而能常施不染世。 無我行施煩惱凈，即能建立於佛教；不為魔羅所得便，如是施心難校量。』
【English Translation】 English version The purity of 『characteristics』 (lakṣaṇa) is because the 『characteristics』 of sentient beings (sattva) are pure; the purity of 『non-dharma characteristics』 (adharma-lakṣaṇa) is because the 『dharma characteristics』 (dharma-lakṣaṇa) are pure; the purity of 『non-wisdom characteristics』 (ajñāna-lakṣaṇa) is because the 『wisdom characteristics』 (jñāna-lakṣaṇa) are pure; the purity of 『non-insight characteristics』 (aprajñā-lakṣaṇa) is because the 『insight characteristics』 (prajñā-lakṣaṇa) are pure; the purity of 『non-mind characteristics』 (acitta-lakṣaṇa) is because the 『mind characteristics』 (citta-lakṣaṇa) are pure; the purity of 『non-worldly characteristics』 (aloka-lakṣaṇa) is because the 『worldly characteristics』 (loka-lakṣaṇa) are pure; the purity of 『non-form characteristics』 (arūpa-lakṣaṇa) is because the 『form characteristics』 (rūpa-lakṣaṇa) are pure; the purity of 『non-seeing characteristics』 (adarśana-lakṣaṇa) is because the 『seeing characteristics』 (darśana-lakṣaṇa) are pure; thus, even without darkness or ignorance, one is free from all 『characteristics』. Reaching the ultimate boundary of 『no characteristics』, one obtains endless patience (kṣānti), receives the definite prediction (vyākaraṇa) from the Tathāgata (Buddha), dwells in the irreversible stage (niyāma) of a Bodhisattva, is sealed with the seal of non-retrogression, receives the Buddha's consecration, achieves all equal Buddha-dharmas, and is well-versed in the conduct of all sentient beings. The Bodhisattva practices the perfection of giving (dāna-pāramitā) in this way. When this Dharma was being taught, sixteen thousand Bodhisattvas saw the nature of all dharmas within all dharmas, like the void, and attained the patience of non-origination of dharmas (anutpattika-dharma-kṣānti). At that time, the World Honored One (Bhagavat) spoke in verses: 『The mind is always pure, constantly practicing giving, seeking Bodhi without expecting reward; having given, one rejoices without regret, this is the wonderful giving that leads to liberation. The wise know that all dharmas are like illusions, not caring for body, life, or wealth; not greedy for other possessions, with a determined mind for Buddha's Bodhi. Giving equally without hatred or love, not retreating but constantly progressing; by observing all dharmas as void, therefore there is neither joy nor aversion. Knowing the nature of dharmas is originally pure, Bodhi and giving are also the same; because one does not become greedy for what is given, one can always give without idle talk. Giving equally and universally without deliberation, without distinction between superior, middle, or inferior; with a pure and always unblemished intention, all giving is without expectation. Knowing the body is illusory and impermanent, wealth is also not firm like dreams or lightning; thus, compassion arises for the world, and one can always give without being tainted by the world. Giving without self purifies afflictions, and thus one can establish the Buddha's teachings; not being taken advantage of by Mara, such a giving mind is difficult to measure.』
十力所說此施心， 應住清凈尸羅行； 由此善修獲靜慮， 智慧便能速圓滿。 施戒與心俱清凈， 燒諸結使不復生； 自他皆獲于利益， 能得無為涅槃樂。 為除貪結行於施， 是故不染亦不著； 惠彼令無于苦惱， 自成清凈菩提因。 所施心無于退沒， 由斯得見菩提性； 已見菩提清凈德， 則能度于無量眾。」
大集大虛空藏菩薩所問經卷第一 大正藏第 13 冊 No. 0404 大集大虛空藏菩薩所問經
大集大虛空藏菩薩所問經卷第二
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
爾時，世尊復告大虛空藏菩薩摩訶薩言：「善男子！菩薩成就四法，修行凈戒波羅蜜多猶若虛空。云何為四？所謂：知身如影像；知聲如谷響；知心如幻化；知慧如虛空。是為菩薩成就四法，修行凈戒波羅蜜多猶若虛空。
「複次，若菩薩成就八法，能凈修行凈戒波羅蜜多。云何為八？所謂：不離菩提心，戒清凈故；離聲聞、緣覺心得無限量心，戒清凈故；不捨一切學處，智慧清凈故；於一切處受生，愿清凈故；于戒不緩任運無作，行清凈故；迴向菩提，魔羅心清凈故；心無熱惱，
【現代漢語翻譯】 現代漢語譯本 佛陀（十力所說）教導的這種佈施之心，應當安住于清凈的戒律行為中； 通過這樣好好地修習，可以獲得禪定，智慧也就能迅速圓滿。 佈施、持戒和心都清凈，就能燒盡各種煩惱，不再產生； 自己和他人都能獲得利益，能夠得到無為的涅槃之樂。 爲了去除貪慾的煩惱而行佈施，所以不會被貪染，也不會執著； 給予他人，使他們沒有痛苦煩惱，自己成就清凈的菩提之因。 佈施的心沒有退縮，由此能夠見到菩提的本性； 已經見到菩提清凈的功德，就能度脫無量的眾生。
《大集大虛空藏菩薩所問經》卷第一 大正藏第 13 冊 No. 0404 《大集大虛空藏菩薩所問經》
《大集大虛空藏菩薩所問經》卷第二
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
這時，世尊又告訴大虛空藏菩薩摩訶薩（菩薩中的大菩薩）說：『善男子！菩薩成就四種法，修行清凈的戒波羅蜜多（到達彼岸的修行方法）就像虛空一樣。哪四種呢？就是：知道身體像影像；知道聲音像山谷的迴響；知道心像幻化；知道智慧像虛空。這就是菩薩成就四種法，修行清凈的戒波羅蜜多就像虛空一樣。』
『再者，如果菩薩成就八種法，就能清凈地修行清凈的戒波羅蜜多。哪八種呢？就是：不離開菩提心（覺悟之心），因為戒律清凈的緣故；遠離聲聞（聽聞佛法而覺悟的人）、緣覺（自己覺悟的人）的心，沒有**（執著）的心，因為戒律清凈的緣故；不捨棄一切學習之處，因為智慧清凈的緣故；在一切地方受生，因為願力清凈的緣故；對於戒律不懈怠，任運自然，沒有造作，因為行為清凈的緣故；迴向菩提，因為魔羅（障礙修行的惡魔）的心清凈的緣故；心中沒有熱惱，
【English Translation】 English version The mind of giving, as taught by the Ten Powers (of the Buddha), should abide in pure conduct of morality; By cultivating well in this way, one can attain meditative concentration, and wisdom can quickly become complete. When giving, morality, and the mind are all pure, one can burn away all afflictions and not generate them again; Both oneself and others can obtain benefits, and one can attain the bliss of unconditioned Nirvana. To eliminate the affliction of greed, one practices giving, therefore one is not tainted nor attached; By bestowing upon others, making them free from suffering and affliction, one establishes the pure cause of Bodhi (enlightenment). The mind of giving does not retreat, and by this, one can see the nature of Bodhi; Having seen the pure virtues of Bodhi, one can then liberate countless beings.
The First Scroll of the Sutra of the Questions of the Great Collection of the Great Akasagarbha Bodhisattva Taisho Tripitaka Volume 13, No. 0404, The Sutra of the Questions of the Great Collection of the Great Akasagarbha Bodhisattva
The Second Scroll of the Sutra of the Questions of the Great Collection of the Great Akasagarbha Bodhisattva
Translated by the Tripitaka Master Samana Amoghavajra of the Da Xingshan Temple, who was granted the title of Grand Master of the Three Departments, Special Advanced Official of the Honglu Court, Duke of Su with an estate of 3,000 households, bestowed with purple robes, posthumously granted the title of Minister of Works, with the posthumous name of Dajian, and the honorary title of Great Wisdom and Great Knowledge, by Imperial Decree.
At that time, the World Honored One again said to the Mahasattva (great Bodhisattva) Akasagarbha: 'Good man! A Bodhisattva who has accomplished four dharmas (teachings) practices the Paramita (perfection) of pure morality like the void. What are the four? They are: knowing the body is like an image; knowing sound is like an echo; knowing the mind is like an illusion; knowing wisdom is like the void. These are the four dharmas accomplished by a Bodhisattva, practicing the Paramita of pure morality like the void.'
'Furthermore, if a Bodhisattva accomplishes eight dharmas, he can purely practice the Paramita of pure morality. What are the eight? They are: not departing from the Bodhi mind (mind of enlightenment), because of the purity of morality; being free from the mind of Sravakas (hearers of the Dharma) and Pratyekabuddhas (self-enlightened ones), having no ** (attachment) mind, because of the purity of morality; not abandoning all places of learning, because of the purity of wisdom; being born in all places, because of the purity of vows; not being lax in morality, acting naturally without contrivance, because of the purity of conduct; dedicating merit towards Bodhi, because the mind of Mara (demon of obstruction) is pure; having no mental afflictions,
煩惱清凈故；大愿圓滿，菩提清凈故。是為菩薩成就八法，能凈修行凈戒波羅蜜多。
「善男子！譬如虛空清凈，菩薩持戒清凈亦爾；譬如虛空無有垢穢，菩薩持戒無垢亦爾；譬如虛空寂靜不亂，菩薩持戒寂靜亦爾；譬如虛空無有邊際，菩薩持戒無邊亦爾；譬如虛空無有系屬，菩薩持戒無系亦爾；譬如虛空無有執著，菩薩持戒離著亦爾；譬如虛空無可積集，菩薩持戒無積亦爾；譬如虛空不離於性，菩薩持戒不離亦爾；譬如虛空其性常住，菩薩持戒常住亦爾；譬如虛空究竟無盡，菩薩持戒無盡亦爾；譬如虛空無有形相，菩薩持戒離相亦爾；譬如虛空無有來、往，菩薩持戒無動亦爾；譬如虛空無有戲論，菩薩持戒離戲亦爾；譬如虛空遠離諸漏，菩薩持戒無漏亦爾；譬如虛空無所為作，菩薩持戒無為亦爾；譬如虛空無有變易，菩薩持戒不變亦爾；譬如虛空無有分別，菩薩持戒無取亦爾；譬如虛空遍一切處，菩薩持戒周遍亦爾；譬如虛空無有破壞，菩薩持戒無犯亦爾；譬如虛空無有高下，菩薩持戒平等亦爾；譬如虛空性離於染，菩薩持戒無染亦爾。善男子！是為菩薩修行凈戒波羅蜜多猶若虛空。」
爾時，世尊說伽他曰：
「護戒寂靜心無垢， 能除熱惱無所得； 身、語、意業無瑕疵， 一切律儀皆具
【現代漢語翻譯】 現代漢語譯本 煩惱得到清凈，所以大愿圓滿；菩提（覺悟）得到清凈，所以大愿圓滿。這就是菩薩成就八種法，能夠清凈修行凈戒波羅蜜多（持戒的圓滿）。
『善男子！譬如虛空清凈，菩薩持戒清凈也是這樣；譬如虛空沒有污垢，菩薩持戒也沒有污垢也是這樣；譬如虛空寂靜不亂，菩薩持戒寂靜也是這樣；譬如虛空沒有邊際，菩薩持戒沒有邊際也是這樣；譬如虛空沒有繫縛，菩薩持戒沒有繫縛也是這樣；譬如虛空沒有執著，菩薩持戒遠離執著也是這樣；譬如虛空無可積聚，菩薩持戒沒有積聚也是這樣；譬如虛空不離其本性，菩薩持戒不離其本性也是這樣；譬如虛空其本性常住，菩薩持戒常住也是這樣；譬如虛空究竟無盡，菩薩持戒無盡也是這樣；譬如虛空沒有形相，菩薩持戒離相也是這樣；譬如虛空沒有來、往，菩薩持戒沒有動搖也是這樣；譬如虛空沒有戲論，菩薩持戒遠離戲論也是這樣；譬如虛空遠離各種煩惱，菩薩持戒沒有煩惱也是這樣；譬如虛空無所作為，菩薩持戒無為也是這樣；譬如虛空沒有變易，菩薩持戒不變也是這樣；譬如虛空沒有分別，菩薩持戒沒有取捨也是這樣；譬如虛空遍一切處，菩薩持戒周遍也是這樣；譬如虛空沒有破壞，菩薩持戒沒有違犯也是這樣；譬如虛空沒有高下，菩薩持戒平等也是這樣；譬如虛空本性遠離污染，菩薩持戒沒有污染也是這樣。善男子！這就是菩薩修行凈戒波羅蜜多，如同虛空一樣。』
這時，世尊說了偈語：
『守護戒律，心寂靜沒有污垢， 能夠消除熱惱，沒有所得； 身、語、意三業沒有瑕疵， 一切律儀都具足。』
【English Translation】 English version Because afflictions are purified, great vows are fulfilled; because Bodhi (enlightenment) is purified, great vows are fulfilled. This is how a Bodhisattva accomplishes eight dharmas, enabling them to purify the practice of pure morality Paramita (perfection of discipline).
'Good man! Just as space is pure, so too is a Bodhisattva's observance of precepts pure; just as space has no defilement, so too is a Bodhisattva's observance of precepts without defilement; just as space is tranquil and undisturbed, so too is a Bodhisattva's observance of precepts tranquil; just as space has no boundaries, so too is a Bodhisattva's observance of precepts boundless; just as space has no attachments, so too is a Bodhisattva's observance of precepts without attachment; just as space has no clinging, so too is a Bodhisattva's observance of precepts free from clinging; just as space cannot be accumulated, so too is a Bodhisattva's observance of precepts without accumulation; just as space does not depart from its nature, so too does a Bodhisattva's observance of precepts not depart from its nature; just as space's nature is constant, so too is a Bodhisattva's observance of precepts constant; just as space is ultimately endless, so too is a Bodhisattva's observance of precepts endless; just as space has no form, so too is a Bodhisattva's observance of precepts formless; just as space has no coming or going, so too is a Bodhisattva's observance of precepts without movement; just as space has no idle talk, so too is a Bodhisattva's observance of precepts free from idle talk; just as space is free from all outflows, so too is a Bodhisattva's observance of precepts without outflows; just as space is without action, so too is a Bodhisattva's observance of precepts without action; just as space has no change, so too is a Bodhisattva's observance of precepts unchanging; just as space has no discrimination, so too is a Bodhisattva's observance of precepts without grasping; just as space pervades all places, so too is a Bodhisattva's observance of precepts pervasive; just as space has no destruction, so too is a Bodhisattva's observance of precepts without transgression; just as space has no high or low, so too is a Bodhisattva's observance of precepts equal; just as space's nature is free from defilement, so too is a Bodhisattva's observance of precepts without defilement. Good man! This is how a Bodhisattva practices the perfection of pure morality, like space itself.'
At that time, the World Honored One spoke in verse:
'Protecting precepts, the mind is tranquil and without defilement, Able to eliminate heat and vexation, without attainment; The three karmas of body, speech, and mind are without flaw, All precepts are fully possessed.'
足。 智者不以戒憍逸， 內心恒寂而無亂； 智者常依菩提心， 而於心意不染著。 遠離諸業無思慮， 如是不生諸分別； 既離青、黃及赤、白， 亦不住于名色中。 無取、無舍、無染心， 譬如虛空無障礙； 此戒智者所稱讚， 不見所贊諸句義。 是戒能令心寂靜， 亦能寂靜諸煩惱； 悉得止觀之邊際， 瞭然顯現得解脫。 解脫諸縛之聖者， 悉皆安住于尸羅； 是故戒為勝解脫， 亦為菩提根本句。 諸有杜多居蘭若， 小欲喜足絕貪求； 遠離憒鬧而住禪， 心獲輕安離煩惱。 如是戒是為根本， 思惟寂靜解脫句； 是故尸羅為莊嚴， 一切處為安樂道。 亦令遠離於散動， 斷諸煩惱及諸見； 慈心遍佈如虛空， 能靜邊執令清凈。 決定不捨菩提故， 而於菩提無分別； 智者若具如是德， 皆由於戒到彼岸。
「善男子！若菩薩成就四法，修行忍辱波羅蜜多猶若虛空。云何為四？所謂：他罵不報，知語如虛空；他打不報，知身如虛空；他瞋不報，知心如虛空；掉戲不報，知意如虛空。是為菩薩成就四法，修行忍辱波羅蜜多猶若虛空。
「複次，若菩薩成就八法，能凈修行忍辱波羅蜜多。云何為
【現代漢語翻譯】 現代漢語譯本 智者不會因為持戒而驕傲放縱，內心始終保持寂靜而沒有混亂； 智者常常依止菩提心（覺悟之心），對於自己的心意不執著、不染污。 遠離各種行為，沒有思慮，這樣就不會產生各種分別； 既已脫離青、黃、赤、白等顏色，也不再執著于名和色（物質現象）。 沒有取捨，沒有染著之心，就像虛空一樣沒有障礙； 這樣的戒律是智者所讚美的，但他們不會執著于讚美之詞的含義。 這樣的戒律能夠使內心寂靜，也能夠使各種煩惱寂靜； 完全達到止觀（禪定和智慧）的邊際，清晰地顯現而獲得解脫。 那些解脫了一切束縛的聖者，都安住在戒律之中； 因此，戒律是殊勝的解脫之道，也是菩提（覺悟）的根本。 那些苦行僧住在寂靜的處所，少欲知足，斷絕貪求； 遠離喧鬧而安住于禪定，內心獲得輕安，遠離煩惱。 這樣的戒律是根本，是思惟寂靜解脫的根本； 因此，戒律是莊嚴，在一切處都是安樂之道。 也能使人遠離散亂，斷除各種煩惱和見解； 慈悲之心遍佈如虛空，能夠使偏執的觀念平靜下來，變得清凈。 因為決定不捨棄菩提（覺悟），所以對於菩提也沒有分別； 智者如果具備這樣的德行，都是因為持戒而到達彼岸（解脫）。 『善男子！如果菩薩成就四種法，修行忍辱波羅蜜多（忍耐的完美）就像虛空一樣。哪四種呢？就是：別人謾罵不還報，知道言語如同虛空；別人毆打不還報，知道身體如同虛空；別人嗔怒不還報，知道心如同虛空；別人戲弄不還報，知道意念如同虛空。這就是菩薩成就四種法，修行忍辱波羅蜜多就像虛空一樣。 『再者，如果菩薩成就八種法，能夠清凈地修行忍辱波羅蜜多。哪八種呢？'
【English Translation】 English version The wise do not become arrogant through precepts, their minds are always tranquil and without disturbance; The wise always rely on Bodhicitta (the mind of enlightenment), and are not attached to or defiled by their own intentions. They are detached from all actions, without thoughts, and thus do not generate any discriminations; Having transcended blue, yellow, red, and white colors, they also do not dwell in name and form (material phenomena). Without taking or rejecting, without a defiled mind, they are like the void, without obstacles; Such precepts are praised by the wise, but they do not cling to the meaning of the words of praise. These precepts can make the mind tranquil, and can also make all afflictions tranquil; They fully reach the limits of Samatha and Vipassana (calm abiding and insight), clearly manifesting and attaining liberation. Those saints who have liberated themselves from all bonds, all abide in Sila (moral discipline); Therefore, Sila is the supreme path to liberation, and also the root of Bodhi (enlightenment). Those ascetics who dwell in secluded places, with few desires and contentment, cut off greed; They stay away from noise and dwell in meditation, their minds attain lightness and freedom from afflictions. Such precepts are the root, the root of contemplating tranquil liberation; Therefore, Sila is an adornment, and in all places, it is the path to peace and happiness. It also enables one to stay away from distractions, cutting off all afflictions and views; The heart of compassion pervades like the void, able to calm down biased views and make them pure. Because they are determined not to abandon Bodhi (enlightenment), they also do not discriminate about Bodhi; If the wise possess such virtues, it is all because of keeping the precepts that they reach the other shore (liberation). 『Good man! If a Bodhisattva accomplishes four dharmas, the practice of Ksanti Paramita (perfection of patience) is like the void. What are the four? They are: not retaliating when others scold, knowing that words are like the void; not retaliating when others strike, knowing that the body is like the void; not retaliating when others are angry, knowing that the mind is like the void; not retaliating when others tease, knowing that intentions are like the void. This is how a Bodhisattva accomplishes four dharmas, and the practice of Ksanti Paramita is like the void.』 『Furthermore, if a Bodhisattva accomplishes eight dharmas, they can purify the practice of Ksanti Paramita. What are the eight?』
八？所謂：于諸有情心無限礙猶若虛空，修行忍辱得清凈故；于諸利養不生貪著猶若虛空，修行忍辱得清凈故；于諸有情利益平等猶若虛空，修行忍辱得清凈故；身、心無壞猶若虛空，修行忍辱得清凈故；離諸惑結猶若虛空，修行忍辱得清凈故；離所觀境猶若虛空，修行忍辱得清凈故；觀諸法性不生、不滅猶若虛空，修行忍辱得清凈故；於色、無色以慈遍緣猶若虛空，修行忍辱得清凈故。是為菩薩成就八法，能凈修行忍辱波羅蜜多猶若虛空。
「善男子！復有八法，能諦觀察修行忍辱波羅蜜多。云何為八？所謂性空忍辱，不壞諸見故；無相忍辱，不遣于相故；無愿忍辱，不捨菩提故；無行忍辱，不盡有為故；無生忍辱，不住無為故；無起忍辱，不住生滅故；無有情忍辱，不壞體性故；如如忍辱，不壞三世故。如是，善男子！是為八種諦察法忍能修忍辱波羅蜜多。
「又，善男子！行忍辱波羅蜜多時，若有毀罵於我，我當忍受，名我忍辱，非忍辱波羅蜜多。若見罵者及以罵法，我當忍受，名我忍辱，非忍辱波羅蜜多。住無諍行是音聲忍辱，非忍辱波羅蜜多。作是加行彼我俱空，思惟忍受彼我無常，思惟忍受，此名施設忍辱，非忍辱波羅蜜多。善男子！都不見有能行、所行。譬如大娑羅林，若復有人手持利斧
【現代漢語翻譯】 現代漢語譯本：
八？所謂：對於一切有情眾生，心無任何障礙，如同虛空一般，這是因為修行忍辱而得到的清凈；對於一切利益供養，不生貪戀執著，如同虛空一般，這是因為修行忍辱而得到的清凈；對於一切有情眾生的利益，平等對待，如同虛空一般，這是因為修行忍辱而得到的清凈；身心沒有毀壞，如同虛空一般，這是因為修行忍辱而得到的清凈；遠離一切迷惑煩惱的束縛，如同虛空一般，這是因為修行忍辱而得到的清凈；遠離所觀察的境界，如同虛空一般，這是因為修行忍辱而得到的清凈；觀察諸法的本性，不生不滅，如同虛空一般，這是因為修行忍辱而得到的清凈；對於色界和無色界，以慈悲心普遍關懷，如同虛空一般，這是因為修行忍辱而得到的清凈。這就是菩薩成就的八種法，能夠清凈地修行忍辱波羅蜜多（paramita，意為「到彼岸」）。
『善男子！還有八種法，能夠仔細觀察修行忍辱波羅蜜多。哪八種呢？所謂性空忍辱，不破壞諸種見解的緣故；無相忍辱，不捨棄一切相的緣故；無愿忍辱，不捨棄菩提（bodhi，意為「覺悟」）的緣故；無行忍辱，不窮盡有為法的緣故；無生忍辱，不住于無為法的緣故；無起忍辱，不住于生滅的緣故；無有情忍辱，不破壞體性的緣故；如如忍辱，不破壞三世的緣故。像這樣，善男子！這八種是仔細觀察法忍，能夠修習忍辱波羅蜜多。
『又，善男子！在修行忍辱波羅蜜多的時候，如果有人譭謗辱罵我，我能夠忍受，這叫做我的忍辱，而不是忍辱波羅蜜多。如果看到辱罵的人以及辱罵的行為，我能夠忍受，這叫做我的忍辱，而不是忍辱波羅蜜多。安住于沒有爭論的行為，這叫做音聲忍辱，而不是忍辱波羅蜜多。進行這樣的加行，認為彼和我都空，思惟忍受彼和我都無常，思惟忍受，這叫做施設忍辱，而不是忍辱波羅蜜多。善男子！完全沒有看到能行和所行。譬如一個大的娑羅樹林（sala grove），如果有人手持利斧
【English Translation】 English version:
Eight? It is said: towards all sentient beings, the mind is without any obstruction, like space, this is because of cultivating patience and achieving purity; towards all benefits and offerings, not giving rise to greed and attachment, like space, this is because of cultivating patience and achieving purity; towards the benefit of all sentient beings, treating them equally, like space, this is because of cultivating patience and achieving purity; the body and mind are not destroyed, like space, this is because of cultivating patience and achieving purity; being free from all the bonds of delusion and affliction, like space, this is because of cultivating patience and achieving purity; being free from the observed realm, like space, this is because of cultivating patience and achieving purity; observing the nature of all dharmas, neither arising nor ceasing, like space, this is because of cultivating patience and achieving purity; towards the realm of form and formlessness, extending loving-kindness universally, like space, this is because of cultivating patience and achieving purity. These are the eight dharmas accomplished by a Bodhisattva, which enable the pure cultivation of the patience paramita (paramita, meaning 'to the other shore').
'Good man! There are also eight dharmas that enable the careful observation of the cultivation of the patience paramita. What are the eight? They are: patience of emptiness, because it does not destroy all views; patience of no-form, because it does not abandon all forms; patience of no-wish, because it does not abandon bodhi (bodhi, meaning 'awakening'); patience of no-action, because it does not exhaust conditioned dharmas; patience of no-birth, because it does not abide in unconditioned dharmas; patience of no-arising, because it does not abide in arising and ceasing; patience of no-sentient being, because it does not destroy the essence; patience of suchness, because it does not destroy the three times. Like this, good man! These eight are the dharmas of careful observation of patience, which enable the cultivation of the patience paramita.
'Also, good man! When cultivating the patience paramita, if someone slanders and insults me, and I can endure it, this is called my patience, not the patience paramita. If I see the person who insults and the act of insulting, and I can endure it, this is called my patience, not the patience paramita. Abiding in the practice of no-contention, this is called patience of sound, not the patience paramita. Engaging in such practice, thinking that both the other and I are empty, contemplating and enduring that both the other and I are impermanent, contemplating and enduring, this is called provisional patience, not the patience paramita. Good man! There is no seeing of the one who acts and the act itself. For example, in a large sala grove, if someone holds a sharp axe
，入彼林中斫其枝葉，彼樹終無一念之心，彼為能斫、此為所斫，不生憎愛。善男子！菩薩摩訶薩行忍辱波羅蜜多時，亦復如是無有憎愛，無能分別、無所分別，是為菩薩修行忍辱波羅蜜多猶若虛空。」
爾時，世尊說伽他曰：
「盡智無生清凈忍， 于境不染意成就； 內、外寂靜無所依， 心凈忍辱虛空等。 是身如影、如草木， 心形如幻無真實； 是法性空無所見， 身、心變異等於彼。 設有毀、譽無喜、怒， 無所分別、無高下； 知忍如地、如門閫， 依教忍辱度有情。 雖知一切法性空， 無人、無我、無壽命； 不違因緣及造作， 此忍最為真實行。 聞彼惡言不瞋恚， 知語言性如虛空； 修習身、心空亦然， 當凈有情修此忍。
「善男子！云何菩薩修行精進波羅蜜多猶若虛空？若菩薩成就四法，修行精進波羅蜜多猶若虛空。云何為四？所謂：勤修善根，知一切法未成就故；于諸佛所作大供養，了知如來身平等故；常樂成就無量有情，知諸有情無所得故；從諸佛所受持正法，不見諸法所厭離故。是為菩薩成就四法，修行精進波羅蜜多猶若虛空。
「複次，善男子！若菩薩成就八法，能凈修行精進波羅蜜多。云何為八？由莊嚴身，
【現代漢語翻譯】 現代漢語譯本：'進入那片樹林砍伐樹枝樹葉，那樹木終究不會有一絲一毫的念頭，不會因為它是能被砍伐的，而自己是被砍伐的，就產生憎恨或喜愛。善男子！菩薩摩訶薩（偉大的菩薩）在修行忍辱波羅蜜多（到達忍辱彼岸）時，也同樣如此，沒有憎恨或喜愛，沒有能分別的主體，也沒有被分別的客體，這就是菩薩修行忍辱波羅蜜多如同虛空一樣。' 那時，世尊（佛陀）說了偈頌： '盡智（對一切事物徹底的智慧）無生清凈的忍辱，對於外境不執著，意念得以成就；內心和外在都寂靜無所依，心清凈的忍辱如同虛空一般。這身體如同影子、如同草木，心和形體如同幻象沒有真實性；這法的本性是空無所見的，身體和心的變化也如同虛空一樣。即使有譭謗或讚譽，也不會有喜悅或憤怒，沒有分別，沒有高下之分；知道忍辱如同大地、如同門檻，依教奉行忍辱來度化眾生。雖然知道一切法的本性是空，沒有眾生、沒有自我、沒有壽命；不違背因緣和造作，這種忍辱是最真實的修行。聽到惡語不生氣，知道語言的本性如同虛空；修習身體和心也是空性的，應當清凈眾生來修習這種忍辱。' '善男子！菩薩如何修行精進波羅蜜多（到達精進彼岸）如同虛空？如果菩薩成就四種法，修行精進波羅蜜多就如同虛空。哪四種呢？就是：勤奮修習善根，因為知道一切法尚未成就；在諸佛面前做大供養，了知如來（佛陀）的身體是平等的；常常樂於成就無量的眾生，知道眾生是無所得的；從諸佛那裡接受並持守正法，不見諸法有任何厭惡或捨棄。這就是菩薩成就四種法，修行精進波羅蜜多如同虛空。' '再者，善男子！如果菩薩成就八種法，就能清凈地修行精進波羅蜜多。哪八種呢？通過莊嚴自身，'
【English Translation】 English version: 'Entering that forest and cutting its branches and leaves, that tree ultimately has not a single thought, it does not generate hatred or love because it is the one that can be cut and it is the one being cut. Good man! When a Bodhisattva Mahasattva (great Bodhisattva) practices the Paramita (perfection) of patience, it is also like this, without hatred or love, without a subject that can distinguish, and without an object that is distinguished, this is how a Bodhisattva practices the Paramita of patience like the void.' At that time, the World Honored One (Buddha) spoke the following verses: 'The patience of complete wisdom (thorough wisdom of all things) and non-arising purity, is not attached to external objects, and the mind is accomplished; both inner and outer are tranquil and without reliance, the mind's pure patience is like the void. This body is like a shadow, like grass and trees, the mind and form are like illusions without reality; the nature of this Dharma is empty and unseen, the changes of body and mind are also like that. Even if there is slander or praise, there will be no joy or anger, no distinction, no high or low; knowing patience is like the earth, like a threshold, relying on the teachings of patience to liberate sentient beings. Although knowing that the nature of all Dharmas is empty, without beings, without self, without lifespan; not violating causes and conditions and actions, this patience is the most real practice. Hearing evil words without anger, knowing the nature of language is like the void; practicing the emptiness of body and mind is also the same, one should purify sentient beings to practice this patience.' 'Good man! How does a Bodhisattva practice the Paramita (perfection) of diligence like the void? If a Bodhisattva accomplishes four Dharmas, the practice of the Paramita of diligence is like the void. What are the four? They are: diligently cultivating good roots, because one knows that all Dharmas are not yet accomplished; making great offerings to all Buddhas, understanding that the bodies of the Tathagatas (Buddhas) are equal; constantly delighting in accomplishing limitless sentient beings, knowing that sentient beings are without attainment; receiving and upholding the true Dharma from all Buddhas, not seeing any Dharma as being disliked or abandoned. This is how a Bodhisattva accomplishes four Dharmas, and the practice of the Paramita of diligence is like the void.' 'Furthermore, good man! If a Bodhisattva accomplishes eight Dharmas, they can purify the practice of the Paramita of diligence. What are the eight? By adorning the body,'
勤行精進，知身如影，像無所得故；由莊嚴語，勤行精進，知語如露，性無所得故；由莊嚴心，勤行精進，得致於定，知心無所得故；為具諸波羅蜜分，勤行精進，展轉修習，思惟無所得故；由成就一切菩提分法，勤行精進，菩提性相，思惟無所得故；為凈佛土，勤行精進，知諸佛國等於虛空，無所得故；為成就一切所聞悉皆能持，勤行精進，知所聞法猶如響應，究竟無所得故；為成就一切佛法故，勤行精進，知諸法界平等一相，思惟無所得故。是為菩薩成就八法，能凈修行精進波羅蜜多。
「善男子！菩薩復有二種精進，所謂：加行精進；限齊精進。以加行精進策身、口、意，修習成就一切善法，無有所住，思惟無所得故。以限齊精進應住不出、不入，隨順法界無所去來，則如虛空，無所得故。如虛空無色于諸有情成就所作，菩薩精進亦復如是，依諸佛法成就一切有情事故。如虛空含容一切色，菩薩精進含容一切有情，離一切見亦復如是。如虛空一切草木生長無根、無住，菩薩精進生長一切佛法，不住我見亦復如是。如虛空遍一切處無所動搖，菩薩精進遍一切善法，無所動相亦復如是。如虛空等現種種色，菩薩精進等為有情，示現修習平等思惟，皆無所得亦復如是。善男子！是為菩薩修行精進波羅蜜多猶若虛
【現代漢語翻譯】 現代漢語譯本：勤奮修行，精進不懈，了知身體如影子，因為其本性無所得；通過莊嚴的語言，勤奮修行，精進不懈，了知語言如露水，因為其本性無所得；通過莊嚴的心念，勤奮修行，精進不懈，達到禪定，了知心念本性無所得；爲了圓滿諸波羅蜜（paramita，意為「到彼岸」）的修行，勤奮修行，精進不懈，輾轉修習，思維其本性無所得；通過成就一切菩提分法（bodhipaksa-dharma，意為「菩提的組成部分」），勤奮修行，精進不懈，對於菩提的體性和現象，思維其本性無所得；爲了凈化佛土，勤奮修行，精進不懈，了知諸佛國土等同於虛空，其本性無所得；爲了成就一切所聞之法都能受持，勤奮修行，精進不懈，了知所聞之法猶如迴響，其究竟本性無所得；爲了成就一切佛法，勤奮修行，精進不懈，了知諸法界平等一相，思維其本性無所得。這就是菩薩成就八法，能夠清凈修行精進波羅蜜多（virya-paramita，意為「精進到彼岸」）。 『善男子！菩薩又有兩種精進，分別是：加行精進和限齊精進。以加行精進策勵身、口、意，修習成就一切善法，不住于任何地方，思維其本性無所得。以限齊精進應安住于不生出、不入內，隨順法界無所去來，則如虛空，其本性無所得。如同虛空無色，卻能成就一切有情眾生的事業，菩薩的精進也是如此，依諸佛法成就一切有情眾生的事業。如同虛空含容一切色相，菩薩的精進含容一切有情眾生，遠離一切見解也是如此。如同虛空一切草木生長，無根無住，菩薩的精進生長一切佛法，不住於我見也是如此。如同虛空遍一切處，無所動搖，菩薩的精進遍一切善法，無所動相也是如此。如同虛空平等顯現種種色相，菩薩的精進平等地為有情眾生，示現修習平等思維，皆無所得也是如此。善男子！這就是菩薩修行精進波羅蜜多，猶如虛空。』
【English Translation】 English version: Diligently practice, strive with vigor, knowing the body is like a shadow, because its nature is without attainment; through adorned speech, diligently practice, strive with vigor, knowing speech is like dew, because its nature is without attainment; through adorned mind, diligently practice, strive with vigor, attaining samadhi (concentration), knowing the mind's nature is without attainment; to fulfill the perfections (paramita), diligently practice, strive with vigor, repeatedly cultivate, contemplating its nature is without attainment; through accomplishing all the factors of enlightenment (bodhipaksa-dharma), diligently practice, strive with vigor, regarding the nature and characteristics of enlightenment, contemplating its nature is without attainment; to purify the Buddha lands, diligently practice, strive with vigor, knowing all Buddha lands are equal to space, without attainment; to accomplish the ability to retain all that is heard, diligently practice, strive with vigor, knowing the heard teachings are like an echo, ultimately without attainment; to accomplish all the Buddha's teachings, diligently practice, strive with vigor, knowing all realms of reality are equal in one aspect, contemplating its nature is without attainment. These are the eight accomplishments of a Bodhisattva, which purify the practice of the perfection of vigor (virya-paramita). 'Good man! A Bodhisattva also has two kinds of vigor: the vigor of application and the vigor of limit. With the vigor of application, one urges the body, speech, and mind, cultivating and accomplishing all good dharmas, without dwelling anywhere, contemplating its nature is without attainment. With the vigor of limit, one should abide without arising or entering, conforming to the realm of reality without going or coming, like space, its nature is without attainment. Just as space is without color, yet accomplishes the deeds of all sentient beings, the vigor of a Bodhisattva is also like this, relying on the Buddha's teachings to accomplish the deeds of all sentient beings. Just as space contains all forms, the vigor of a Bodhisattva contains all sentient beings, being free from all views is also like this. Just as space allows all plants to grow without roots or dwelling, the vigor of a Bodhisattva allows all Buddha's teachings to grow, not dwelling in self-view is also like this. Just as space pervades all places without moving, the vigor of a Bodhisattva pervades all good dharmas, without moving is also like this. Just as space equally manifests various forms, the vigor of a Bodhisattva equally for sentient beings, demonstrates the practice of equal contemplation, all without attainment is also like this. Good man! This is how a Bodhisattva practices the perfection of vigor, like space.'
空。」
爾時，世尊說伽他曰：
「勇猛所生精進力， 無吝于身及命財； 能行威德大菩提， 于諸有情恒利益。 往昔所修功德利， 不生厭倦常修習； 愛樂解脫諸有情， 于諸如來常供養。 愿游無量諸佛剎， 推伏一切諸魔羅； 常樂給施一切人， 常樂護持于凈戒， 常樂大慈相應忍， 常樂勤集諸善根， 思惟無量禪定心， 以大智慧常觀察， 無量慈心舍瞋恚， 功德利益正修行； 于身、于命無所慳， 善能解脫諸煩惱。 常修無我空解脫， 離相、無相大威德； 永離諸見修菩提， 如幻、陽焰觀自性。 樂說空法無思慮， 依世凈行讀諸經； 於法、無法二俱亡， 不捨音聲及文字。 於世常說諸經典， 贊佛功德亦無邊； 有情心行既難量， 智者應生大精進。 悟于無量有情性， 不滯于生及不生； 能以無邊精進心， 常習度生諸凈法。
「善男子！云何菩薩修行禪定波羅蜜多猶若虛空？若菩薩成就四法，修行禪定波羅蜜多猶若虛空。云何為四？所謂：安心於內，內心無所見；制心於外，外心無所得；由自心平等故，知一切有情心亦平等；彼心及平等思惟，證知皆如幻化。是為菩薩成就四法，
【現代漢語翻譯】 現代漢語譯本 空。
那時，世尊說了偈頌：
『由勇猛產生的精進力量，不吝惜自己的身體、生命和財富； 能夠修行威德廣大的菩提，對於一切眾生恒常利益。 對於過去所修的功德利益，不生厭倦，常常修習； 喜愛解脫的一切眾生，對於諸佛如來常常供養。 愿遊歷無量諸佛的剎土，降伏一切魔羅（魔的別稱）； 常常樂於佈施給一切人，常常樂於護持清凈的戒律， 常常樂於與大慈心相應的忍辱，常常樂於勤奮積累各種善根， 思惟無量的禪定之心，用大智慧常常觀察， 以無量的慈心捨棄瞋恚，以功德利益正確修行； 對於身體、生命沒有吝惜，善於解脫各種煩惱。 常常修習無我空性的解脫，遠離一切相、無相的大威德； 永遠遠離各種見解，修習菩提，像看待幻象、陽焰一樣看待自性。 樂於宣說空性之法，沒有思慮，依據世俗的清凈行為讀誦各種經典； 對於法和非法兩種概念都消亡，不捨棄音聲和文字。 在世間常常宣說各種經典，讚歎佛的功德也無邊無際； 眾生的心行難以衡量，有智慧的人應當生起大精進。 領悟無量眾生的本性，不執著于生和不生； 能夠以無邊的精進心，常常修習度化眾生的各種清凈法。
『善男子！菩薩如何修行禪定波羅蜜多（到達彼岸的禪定）如同虛空？如果菩薩成就四種法，修行禪定波羅蜜多就如同虛空。哪四種呢？就是：安住于內心，內心沒有所見；制伏外在的心，外在的心沒有所得；由於自己的心平等，知道一切眾生的心也平等；他們的心和平等思惟，證知都如幻化。這就是菩薩成就四種法，
【English Translation】 English version Empty.
At that time, the World Honored One spoke in verse:
'The power of diligence born of courage, not being stingy with body, life, and wealth; Able to practice the majestic Bodhi, constantly benefiting all sentient beings. For the merits and benefits cultivated in the past, not becoming weary, constantly practicing; Loving all sentient beings who seek liberation, constantly making offerings to all Tathagatas (Buddhas). Wishing to travel to immeasurable Buddha lands, subduing all Maras (demons); Always delighting in giving to all people, always delighting in upholding pure precepts, Always delighting in patience corresponding to great compassion, always delighting in diligently accumulating all good roots, Contemplating the immeasurable mind of meditation, constantly observing with great wisdom, With immeasurable compassion, abandoning anger, correctly practicing with meritorious benefits; Not being stingy with body and life, being skilled in liberating from all afflictions. Constantly practicing the liberation of selflessness and emptiness, the great majesty of being free from all forms and formlessness; Forever abandoning all views, practicing Bodhi, viewing one's nature like illusions and mirages. Delighting in speaking the Dharma of emptiness without deliberation, reading various scriptures based on worldly pure conduct; For both Dharma and non-Dharma, both concepts vanish, not abandoning sound and words. In the world, constantly speaking various scriptures, praising the Buddha's merits which are also boundless; The minds and actions of sentient beings are difficult to measure, the wise should generate great diligence. Realizing the nature of immeasurable sentient beings, not being attached to birth and non-birth; Able to constantly practice all pure Dharmas for liberating sentient beings with an immeasurable mind of diligence.
'Good man! How does a Bodhisattva practice the Paramita (perfection) of meditation like empty space? If a Bodhisattva achieves four dharmas, the practice of the Paramita of meditation is like empty space. What are the four? They are: settling the mind within, the inner mind having no perception; controlling the outer mind, the outer mind having no attainment; because one's own mind is equal, knowing that the minds of all sentient beings are also equal; their minds and equal contemplation, realizing that all are like illusions. This is how a Bodhisattva achieves four dharmas,
修行禪定波羅蜜多猶若虛空。
「複次，善男子！若菩薩成就八法，能凈修行禪定波羅蜜多。云何為八？所謂：不依蘊而修禪定；不依處而修禪定；不依界而修禪定；不依現世而修禪定；不依他世而修禪定；不依欲界而修禪定；不依色界而修禪定；不依無色界而修禪定。是為菩薩成就八法，能凈修行禪定波羅蜜多猶若虛空。
「複次，善男子！菩薩以專注心禪定清凈。云何專注？於法名字不除、不加，無變異、無差別，無損、無益，無取、無舍，無暗、無明，無分別、非不分別，無想、無作意，無一、無二亦無無一二，無動、無思、無戲論，無積聚亦無無積聚，不思惟一切相，心無所住，名為專注。專注心不流散，於色、眼、色識遠離故自相清凈；觀行專注心不流散，于聲、耳、聲識遠離故自相清凈；專注心不流散，于香、鼻、香識遠離故自相清凈；專注心不流散，于味、舌、味識遠離故自相清凈；專注心不流散，于觸、身、觸識遠離故自相清凈；專注心不流散，於法、意、法識遠離故自相清凈。
「善男子！譬如虛空，于劫燒時不為所燒，於水災時不為所濕。如是菩薩修習禪定，不為一切諸煩惱火之所焚燒；一切解脫等持、等至，諸禪定水之所漂溺。常無間雜，令散動有情安住禪定，而於禪定不
【現代漢語翻譯】 現代漢語譯本 修習禪定波羅蜜多（禪定，梵語dhyāna-pāramitā，意為通過禪定達到彼岸）就像虛空一樣。
『再者，善男子！如果菩薩成就了八種法，就能清凈地修習禪定波羅蜜多。哪八種呢？就是：不依賴五蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）而修習禪定；不依賴十二處（āyatana，六根和六境）而修習禪定；不依賴十八界（dhātu，六根、六境和六識）而修習禪定；不依賴現世而修習禪定；不依賴他世而修習禪定；不依賴欲界（kāmadhātu，眾生有情慾的生存領域）而修習禪定；不依賴色界（rūpadhātu，眾生有物質存在的生存領域）而修習禪定；不依賴無色界（arūpadhātu，眾生無物質存在的生存領域）而修習禪定。這就是菩薩成就八種法，能夠清凈地修習禪定波羅蜜多，就像虛空一樣。
『再者，善男子！菩薩以專注的心來使禪定清凈。什麼是專注呢？對於法的名字，不去除，不增加，沒有變異，沒有差別，沒有減少，沒有增益，沒有取，沒有舍，沒有黑暗，沒有光明，沒有分別，不是不分別，沒有想，沒有作意，沒有一，沒有二，也沒有非一非二，沒有動，沒有思，沒有戲論，沒有積聚，也沒有非積聚，不思惟一切相，心無所住，這叫做專注。專注的心不流散，因為遠離了色、眼、色識，所以自性清凈；觀察專注的心不流散，因為遠離了聲、耳、聲識，所以自性清凈；專注的心不流散，因為遠離了香、鼻、香識，所以自性清凈；專注的心不流散，因為遠離了味、舌、味識，所以自性清凈；專注的心不流散，因為遠離了觸、身、觸識，所以自性清凈；專注的心不流散，因為遠離了法、意、法識，所以自性清凈。
『善男子！譬如虛空，在劫火燃燒時不會被燒燬，在水災時不會被浸濕。同樣，菩薩修習禪定，不會被一切煩惱之火所焚燒；不會被一切解脫等持（samādhi，心專注一境的狀態）、等至（samāpatti，入定）以及各種禪定之水所淹沒。常常沒有間斷，使散亂的有情安住于禪定，而自己卻不執著于禪定。
【English Translation】 English version The practice of Dhyana Paramita (meditative absorption, dhyāna-pāramitā, meaning reaching the other shore through meditation) is like space.
'Furthermore, good man! If a Bodhisattva accomplishes eight dharmas, he can purely practice Dhyana Paramita. What are the eight? They are: not relying on the skandhas (aggregates, skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) to practice meditation; not relying on the āyatanas (sense bases, āyatana, the six sense organs and their six corresponding objects) to practice meditation; not relying on the dhātus (elements, dhātu, the six sense organs, their six corresponding objects, and the six consciousnesses) to practice meditation; not relying on the present life to practice meditation; not relying on the next life to practice meditation; not relying on the desire realm (kāmadhātu, the realm of existence where beings have sensual desires) to practice meditation; not relying on the form realm (rūpadhātu, the realm of existence where beings have material existence) to practice meditation; not relying on the formless realm (arūpadhātu, the realm of existence where beings have no material existence) to practice meditation. These are the eight dharmas that a Bodhisattva accomplishes, enabling him to purely practice Dhyana Paramita, just like space.
'Furthermore, good man! A Bodhisattva purifies meditation with a focused mind. What is focus? Regarding the names of dharmas, not removing, not adding, without alteration, without difference, without decrease, without increase, without taking, without abandoning, without darkness, without light, without discrimination, not without discrimination, without thought, without intention, without one, without two, also without neither one nor two, without movement, without thought, without conceptual proliferation, without accumulation, also without non-accumulation, not contemplating all characteristics, the mind without any dwelling place, this is called focus. The focused mind does not scatter; because it is separated from form, eye, and form consciousness, its self-nature is pure; observing the focused mind does not scatter; because it is separated from sound, ear, and sound consciousness, its self-nature is pure; the focused mind does not scatter; because it is separated from smell, nose, and smell consciousness, its self-nature is pure; the focused mind does not scatter; because it is separated from taste, tongue, and taste consciousness, its self-nature is pure; the focused mind does not scatter; because it is separated from touch, body, and touch consciousness, its self-nature is pure; the focused mind does not scatter; because it is separated from dharma, mind, and dharma consciousness, its self-nature is pure.
'Good man! Just like space, it is not burned during the kalpa fire, nor is it wet during the water disaster. Similarly, a Bodhisattva who practices meditation is not burned by the fire of all afflictions; he is not drowned by all liberations, samadhis (state of concentrated mind, samādhi), samapattis (attainments, samāpatti), and the waters of various meditations. He is constantly without interruption, causing scattered sentient beings to abide in meditation, while he himself does not cling to meditation.'
生愛味，出定亦然，無復障礙。于諸聖人常現寂靜，非聖人所勤成就之。常令定心住于平等，不平等者說法化導。不見平等及不平等，于等、不等亦不相違。心無有礙猶如虛空，是故名為修禪定者；亦名勝慧修禪定者；亦名不住識修禪定者。由此定故，而彼菩薩獲得如是無住禪定猶若虛空。」
爾時，世尊說伽他曰：
「善護諸根修靜慮， 常定不著于有情； 等引平等度世間， 于內、于外常安住。 不依于蘊及處、界， 遠離境界住寂靜； 智者其心常在禪， 于等、不等皆平等。 達於法界無高下， 見心與意皆寂靜； 為令世間成就故， 示現諸禪及變易。 彼無變易及禪定， 自在心趣亦復然； 現境無色禪定中， 示現欲界亦如是。 皆為有情成就故， 彼復不著于有情； 境界如空、如幻化， 陽炎、水月、夢及云。 已知禪定及世間， 即轉世心成智慧； 不能覆蔽於心故， 則得生於自在心。 了達禪定及神通， 遊歷遍於俱胝剎； 普能供養于諸佛， 無知惑障悉斷除。 諸根調伏意寂然， 度奢摩他無分別； 世間及意俱清凈， 常恒智力寂亦然。 以無所得住平等， 故名平等遍無相； 若於平等無所住，
【現代漢語翻譯】 現代漢語譯本 （菩薩）在（禪定中）生起對禪味的喜愛，出定后也是如此，不再有任何障礙。對於諸位聖人，（菩薩）常常顯現寂靜的狀態，這不是非聖人通過努力可以達到的。菩薩常常使禪定之心安住于平等的狀態，對於不平等的人則說法教化引導。菩薩不執著于平等和不平等，對於平等和不平等也不互相違背。菩薩的心沒有障礙，如同虛空一般，因此被稱為修禪定者；也被稱為以殊勝智慧修禪定者；也被稱為不住于識的修禪定者。因為這種禪定，那位菩薩獲得了像虛空一樣無所住的禪定。
那時，世尊說了偈頌：
『善於守護諸根修習禪定，常常安住于禪定而不執著于有情眾生；以平等之心引導眾生，平等地度化世間，在內在和外在都常安住于禪定。不依賴於五蘊（色、受、想、行、識），以及十二處（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）和十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界），遠離一切境界而安住于寂靜。有智慧的人，他的心常常在禪定中，對於平等和不平等都平等對待。通達法界沒有高下之分，見到心和意都寂靜無染；爲了使世間眾生獲得成就，示現各種禪定和變化。他沒有變化和禪定，自在的心也是如此；在沒有色相的禪定中，也示現欲界（眾生有慾望的境界）的情況。這一切都是爲了使有情眾生獲得成就，但他又不執著于有情眾生；境界如同虛空、如同幻化，如同陽炎、水月、夢境和雲彩。已經瞭解禪定和世間，就將世俗的心轉變為智慧；因為心沒有被遮蔽，所以就獲得了自在的心。通達禪定和神通，遊歷遍佈無數的佛剎（佛所教化的世界）；普遍地供養諸佛，沒有無知和迷惑的障礙都被斷除。諸根調伏，心意寂靜，超越奢摩他（止）而沒有分別；世間和心意都清凈，常恒的智慧力量也是如此。以無所得的心安住于平等，所以稱為平等遍無相；如果對於平等也沒有執著，』
【English Translation】 English version '(A Bodhisattva) generates a taste for meditative absorption (dhyana) while in it, and the same is true when emerging from it, with no further obstacles. For the noble ones, (the Bodhisattva) always manifests a state of tranquility, which is not achievable by non-noble ones through effort. The Bodhisattva always keeps the meditative mind in a state of equanimity, and for those who are not equanimous, they teach and guide them. The Bodhisattva does not cling to equanimity or non-equanimity, and does not contradict either. The Bodhisattva's mind is without obstruction, like the void, and therefore is called a practitioner of meditative absorption; also called a practitioner of meditative absorption with superior wisdom; also called a practitioner of meditative absorption who does not dwell in consciousness. Because of this meditative absorption, that Bodhisattva obtains a meditative absorption that is like the void, without dwelling anywhere.'
At that time, the World Honored One spoke in verses:
'Skillfully guarding the senses, cultivate meditative absorption, always abiding in absorption without attachment to sentient beings; guiding beings with an equal mind, equally liberating the world, always abiding in absorption both internally and externally. Not relying on the five aggregates (form, feeling, perception, mental formations, consciousness), nor on the twelve sense bases (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), nor on the eighteen realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm; form realm, sound realm, smell realm, taste realm, touch realm, dharma realm; eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), dwelling in tranquility, far from all realms. The wise one, their mind is always in meditative absorption, treating equanimity and non-equanimity equally. Understanding that the dharma realm has no high or low, seeing that the mind and intention are both tranquil and pure; in order to enable sentient beings to achieve enlightenment, manifesting various meditative absorptions and transformations. They have no transformations or meditative absorptions, and the free mind is also like this; in the meditative absorption without form, they also manifest the desire realm (the realm where beings have desires). All of this is to enable sentient beings to achieve enlightenment, but they do not cling to sentient beings; the realms are like the void, like illusions, like mirages, reflections of the moon in water, dreams, and clouds. Having understood meditative absorption and the world, they transform the worldly mind into wisdom; because the mind is not obscured, they obtain a free mind. Understanding meditative absorption and supernormal powers, traveling throughout countless Buddha lands (worlds where Buddhas teach); universally making offerings to all Buddhas, all obstacles of ignorance and delusion are eliminated. The senses are subdued, the mind is tranquil, transcending shamatha (calm abiding) without discrimination; the world and the mind are both pure, and the constant power of wisdom is also like this. Abiding in equanimity with a mind of non-attainment, therefore it is called equanimity pervading without characteristics; if there is no attachment to equanimity,'
是故名為得定者。
「善男子！云何菩薩修行般若波羅蜜多猶若虛空？若菩薩成就四法，修行般若波羅蜜多猶若虛空。云何為四？所謂：由虛空清凈故，入一切有情清凈；由智清凈故，入一切識清凈；由法界清凈故，入我、人、有情、壽者清凈；由義清凈故，入一切文字清凈。是為菩薩成就四法，修行般若波羅蜜多猶若虛空。
「複次，善男子！若菩薩成就八法，能凈修行般若波羅蜜多。云何為八？所謂：勤集一切善法，不著常見；勤斷一切不善法，不著斷見；知緣起法而不違于無生法忍；現四無礙解而不著於四辯；善能抉擇四鄔馱南，不見無常、苦、無我、寂靜；善說業果而亦不動；于無業果住無戲論；智常顯說一切法句差別之相；善得一切凈法光明；于諸有情說于清凈及雜染法。是為菩薩成就八法能凈修行般若波羅蜜多。
「善男子！當知般若是清凈句，能摧惡覺故；是無變異句，自相清凈故；是無分別句，無可限齊故；是如實句，性真實故；是諦句，無動搖故；是誠實句，無虛誑故；是聰慧句，解諸縛故；是滿足句，聖者功德故；是通達句，善能觀察故；是第一義句，無所言說故；是平等句，無差別故；是堅牢句，不可壞故；是不動句，無所依故；是金剛句，能穿鑿故；是濟度句，所作
【現代漢語翻譯】 現代漢語譯本 因此，這被稱為得定者。
『善男子！菩薩如何修行般若波羅蜜多如同虛空？若菩薩成就四法，修行般若波羅蜜多就如同虛空。哪四種呢？即：由於虛空清凈，所以能進入一切有情清凈；由於智慧清凈，所以能進入一切識清凈；由於法界清凈，所以能進入我、人、有情、壽者清凈；由於義理清凈，所以能進入一切文字清凈。這就是菩薩成就四法，修行般若波羅蜜多如同虛空。
『再者，善男子！若菩薩成就八法，就能清凈地修行般若波羅蜜多。哪八種呢？即：勤奮積聚一切善法，不執著于常見；勤奮斷除一切不善法，不執著于斷見；了知緣起法而不違背無生法忍；顯現四無礙解而不執著於四辯；善於抉擇四鄔馱南（四種總結性的教義），不見無常、苦、無我、寂靜；善於宣說業果而不動搖；對於無業果安住于無戲論；智慧常顯說一切法句差別之相；善於獲得一切清凈法光明；對於諸有情宣說清凈和雜染法。這就是菩薩成就八法，能清凈地修行般若波羅蜜多。
『善男子！應當知道般若是清凈之句，能摧毀惡覺；是無變異之句，自身清凈；是無分別之句，無可限量；是如實之句，自性真實；是諦之句，不動搖；是誠實之句，無虛妄；是聰慧之句，能解脫諸束縛；是滿足之句，聖者功德；是通達之句，善於觀察；是第一義之句，無所言說；是平等之句，無差別；是堅牢之句，不可破壞；是不動之句，無所依；是金剛之句，能穿鑿；是濟度之句，所作已辦。
【English Translation】 English version Therefore, this is called one who has attained samadhi.
'Good man! How does a Bodhisattva practice Prajna Paramita (Perfection of Wisdom) like space? If a Bodhisattva achieves four dharmas, the practice of Prajna Paramita is like space. What are the four? They are: because space is pure, one enters the purity of all sentient beings; because wisdom is pure, one enters the purity of all consciousness; because the dharma realm is pure, one enters the purity of self, person, sentient being, and life-span; because the meaning is pure, one enters the purity of all words. This is how a Bodhisattva achieves four dharmas, and the practice of Prajna Paramita is like space.
'Furthermore, good man! If a Bodhisattva achieves eight dharmas, they can purify the practice of Prajna Paramita. What are the eight? They are: diligently gathering all good dharmas, not clinging to the view of permanence; diligently cutting off all unwholesome dharmas, not clinging to the view of annihilation; knowing the law of dependent origination without contradicting the forbearance of non-arising; manifesting the four unobstructed knowledges without clinging to the four kinds of eloquence; being skilled in discerning the four Udanas (summarizing teachings), not seeing impermanence, suffering, no-self, and tranquility; being skilled in speaking about karmic results without being moved; abiding in non-conceptualization regarding no karmic results; wisdom constantly revealing the different aspects of all dharma phrases; being skilled in obtaining the light of all pure dharmas; speaking to all sentient beings about pure and defiled dharmas. This is how a Bodhisattva achieves eight dharmas and can purify the practice of Prajna Paramita.
'Good man! You should know that Prajna is a phrase of purity, able to destroy evil thoughts; it is a phrase of no change, self-pure; it is a phrase of no discrimination, without limit; it is a phrase of suchness, true in nature; it is a phrase of truth, unmoving; it is a phrase of honesty, without falsehood; it is a phrase of wisdom, able to untie all bonds; it is a phrase of fulfillment, the merit of the sages; it is a phrase of thorough understanding, skilled in observation; it is a phrase of the ultimate meaning, beyond words; it is a phrase of equality, without difference; it is a phrase of firmness, indestructible; it is a phrase of immovability, without reliance; it is a phrase of vajra (diamond), able to penetrate; it is a phrase of deliverance, the task is done.'
已辦故；是清凈句，性無染故；是無暗句，明無所得故；是無二句，無有建立故；是盡句，究竟盡滅故；是無盡句，無為常住故；是無為句，非生、滅所攝故；是空句，最清凈故；是虛空句，無障礙故；是虛空道句，無行跡故；是無所得句，自性無故；是智句，智、識無二故；是無摧句，離對治故；是無身句，無轉易故；是苦遍知句，離遍計苦故；是集斷句，害貪慾故；是證滅句，究竟無生故；是修道句，入無二道故；是佛陀句，能生正覺故；是達摩句，究竟離欲故。善男子！如是等類句義差別，智慧光明不屬於他，于所說法隨入少分，都無分別及所分別，是名修行般若波羅蜜多猶若虛空。」
爾時世尊說伽他曰：
「明慧能斷煩惱習， 示現作業及因緣， 不依我見及有情， 不住壽者並人相， 於我、無我二俱離， 顯說般若到真源。 般若能摧于所有， 般若能度于瀑流， 般若能作清凈因， 般若能安勝解脫， 凈慧能離諸纏蓋， 于蘊、處、界悉遍知。 明慧照曜三界空， 于能、所相皆解脫； 修行般若令清凈， 一切世間無所著； 通達能行般若行， 常修凈慧照真空。 五眼清凈五根明， 能除五趣凈五蘊； 至於彼岸常安住， 入於法界亦復
【現代漢語翻譯】 現代漢語譯本 已辦故：是清凈句，因為本性沒有污染；是無暗句，因為光明沒有可得；是無二句，因為沒有建立；是盡句，因為究竟滅盡；是無盡句，因為無為是常住的；是無為句，因為不被生滅所包含；是空句，因為最清凈；是虛空句，因為沒有障礙；是虛空道句，因為沒有行跡；是無所得句，因為自性本無；是智句，因為智慧和意識沒有分別；是無摧句，因為遠離對治；是無身句，因為沒有轉變；是苦遍知句，因為遠離遍計所生的苦；是集斷句，因為能斷除貪慾；是證滅句，因為究竟無生；是修道句，因為進入無二之道；是佛陀句，因為能生起正覺；是達摩句，因為究竟離欲。善男子！像這樣種種句義的差別，智慧的光明不屬於其他，對於所說的法，隨順領悟少許部分，都沒有分別和所分別，這叫做修行般若波羅蜜多，就像虛空一樣。 那時，世尊說了偈頌： 明慧能斷除煩惱習氣， 顯示作業和因緣， 不依賴我見和有情， 不住在壽者和人相， 對於我與無我二者都遠離， 顯明宣說般若到達真源。 般若能摧毀一切所有， 般若能度過瀑流， 般若能作為清凈的因， 般若能安立殊勝的解脫， 清凈的智慧能遠離各種纏縛和覆蓋， 對於蘊、處、界都普遍了知。 明慧照耀三界空寂， 對於能相和所相都解脫； 修行般若使之清凈， 對於一切世間都沒有執著； 通達能行般若的修行， 常常修習清凈的智慧照見真空。 五眼清凈五根明利， 能去除五趣，清凈五蘊； 到達彼岸常常安住， 進入法界也同樣如此。
【English Translation】 English version 'Accomplished' means it is a pure phrase, because its nature is without defilement; 'without darkness' means it is a phrase, because the light has nothing to be obtained; 'non-dual' means it is a phrase, because there is no establishment; 'exhausted' means it is a phrase, because it is ultimately extinguished; 'inexhaustible' means it is a phrase, because the unconditioned is permanent; 'unconditioned' means it is a phrase, because it is not included in birth and death; 'emptiness' means it is a phrase, because it is the purest; 'space' means it is a phrase, because there is no obstruction; 'path of space' means it is a phrase, because there are no traces; 'nothing to be obtained' means it is a phrase, because its self-nature is non-existent; 'wisdom' means it is a phrase, because wisdom and consciousness are not different; 'indestructible' means it is a phrase, because it is free from remedies; 'without body' means it is a phrase, because there is no transformation; 'knowing suffering completely' means it is a phrase, because it is free from the suffering of conceptualization; 'cutting off the origin' means it is a phrase, because it harms desire; 'realizing cessation' means it is a phrase, because it is ultimately without birth; 'cultivating the path' means it is a phrase, because it enters the non-dual path; 'Buddha' means it is a phrase, because it can generate right enlightenment; 'Dharma' means it is a phrase, because it is ultimately free from desire. Good man! Such differences in the meanings of these phrases, the light of wisdom does not belong to others. Regarding the Dharma that is spoken, if one follows and understands a small portion, there is no discrimination or what is discriminated. This is called practicing Prajna Paramita, like space.' At that time, the World Honored One spoke these verses: 'Clear wisdom can cut off the habits of afflictions, Showing actions and causes and conditions, Not relying on the view of self and sentient beings, Not dwelling in the marks of a life-span and a person, For both self and non-self, both are abandoned, Clearly explaining Prajna to reach the true source. Prajna can destroy all that exists, Prajna can cross the torrent, Prajna can be the cause of purity, Prajna can establish supreme liberation, Pure wisdom can be free from all entanglements and coverings, For the aggregates, sense bases, and realms, all are completely known. Clear wisdom illuminates the emptiness of the three realms, For the subject and object, both are liberated; Practicing Prajna makes it pure, For all the world, there is no attachment; Penetrating the practice of Prajna, Constantly cultivating pure wisdom to illuminate the true emptiness. The five eyes are pure, the five roots are clear, Able to remove the five destinies, purify the five aggregates; Reaching the other shore, always abiding in peace, Entering the Dharma realm is also the same.'
然； 平等猶若大虛空， 高廣善順於佛智。 于得、無得二俱離， 能示中道甘露門； 隨順聖人之所行， 善能分別、無分別。 能知苦、集斷貪愛， 修道、示滅顯無為； 成就實智慧光明， 故了三世無來、去。 于諸剎土皆平等， 諸法寂靜等亦然； 了諸有情無我、人， 是則真修智慧者。
「善男子！云何菩薩修行福德猶若虛空？善男子！一切法性猶如虛空，以菩提心而為種子，所修福聚皆不捨離於菩提心；積集善根而皆迴向薩婆若海，由是獲得無量福德皆如虛空。善男子！菩薩應當發如是心，虛空無量故，感招福聚亦復無量。何以故？由意無量故福亦無量；菩薩于彼應作是觀。
「善男子！復有十種無量莊嚴，菩薩應滿如是福聚。云何為十？所謂：無量身莊嚴，相好圓滿故；無量語莊嚴，隨說法輪皆清凈故；無量心莊嚴，通達一切有情心故；無量行智莊嚴，成熟無量諸有情故；無量行相莊嚴，凈無量佛剎故；無量福德、禪定、精進莊嚴，成滿無量佛威儀故；無量大菩提場莊嚴，應滿一切相及行故；無量無遮施會莊嚴，成滿無量佛毫相故；無量恭敬無我莊嚴，成滿如來無見頂相故；無量無間定心莊嚴，成滿無量無諂曲心順凈意故。善男子！是為十種無量莊嚴
【現代漢語翻譯】 現代漢語譯本 是這樣的； 平等就像廣闊的虛空，高遠廣大，順應佛的智慧。 超越了『得到』和『沒有得到』這兩種對立的觀念，能夠揭示通往涅槃的中道之門； 遵循聖人的修行之道，善於分辨，又超越分別。 能夠了解痛苦、痛苦的根源，斷除貪愛，修行正道，揭示寂滅，彰顯無為的境界； 成就真實的智慧光明，因此明瞭過去、現在、未來三世的無來無去。 對於一切佛土都平等對待，一切法的寂靜狀態也是如此； 明瞭一切眾生沒有『我』和『人』的執著，這就是真正修習智慧的人。
『善男子！』 菩薩如何修行福德如同虛空？『善男子！』一切法的本性都像虛空一樣，以菩提心（覺悟之心）作為種子，所修的福德都不會脫離菩提心；積累的善根都回向于薩婆若海（一切智海），因此獲得無量的福德，都像虛空一樣。『善男子！』菩薩應當發起這樣的心念，因為虛空是無量的，所以感召的福德也同樣是無量的。為什麼呢？因為意念是無量的，所以福德也是無量的；菩薩應當這樣觀察。
『善男子！』還有十種無量的莊嚴，菩薩應當圓滿這些福德。是哪十種呢？分別是：無量的身體莊嚴，因為相貌美好圓滿；無量的語言莊嚴，因為所說的法都清凈；無量的心莊嚴，因為通達一切眾生的心；無量的行智莊嚴，因為成熟無量的眾生；無量的行相莊嚴，因為清凈無量的佛土；無量的福德、禪定、精進莊嚴，因為成就圓滿無量的佛的威儀；無量的大菩提道場莊嚴，因為應當圓滿一切相和行；無量無遮的佈施大會莊嚴，因為成就圓滿無量的佛的毫相；無量恭敬無我的莊嚴，因為成就圓滿如來的無見頂相；無量無間斷的定心莊嚴，因為成就圓滿無量無諂曲的心，順應清凈的意念。『善男子！』這就是十種無量的莊嚴。
【English Translation】 English version So it is; Equality is like the vast emptiness, high and broad, in accordance with the wisdom of the Buddha. Transcending the dualistic notions of 'attaining' and 'not attaining,' it can reveal the middle way, the gate to nectar (Nirvana); Following the path of the sages, it is skilled in discernment, yet transcends distinctions. Able to understand suffering, the origin of suffering, to cut off craving, to cultivate the path, to reveal cessation, and to manifest the unconditioned; Achieving the light of true wisdom, thus understanding that the three times (past, present, future) have no coming or going. Treating all Buddha lands equally, the stillness of all dharmas is also the same; Understanding that all sentient beings have no attachment to 'self' or 'person,' this is the true practitioner of wisdom.
'Good man!' How does a Bodhisattva cultivate merit like the emptiness of space? 'Good man!' The nature of all dharmas is like emptiness, with the Bodhi mind (mind of enlightenment) as the seed, the accumulated merits do not depart from the Bodhi mind; the accumulated roots of goodness are all dedicated to the ocean of Sarvajna (all-knowing wisdom), thus obtaining immeasurable merits, all like emptiness. 'Good man!' A Bodhisattva should generate such a thought, because emptiness is immeasurable, the merits attracted are also immeasurable. Why? Because the intention is immeasurable, so the merits are also immeasurable; a Bodhisattva should contemplate in this way.
'Good man!' There are also ten kinds of immeasurable adornments, which a Bodhisattva should fulfill with these merits. What are the ten? They are: immeasurable bodily adornment, because of the perfection of excellent features; immeasurable speech adornment, because the Dharma spoken is pure; immeasurable mind adornment, because of understanding the minds of all sentient beings; immeasurable practice-wisdom adornment, because of maturing immeasurable sentient beings; immeasurable practice-aspect adornment, because of purifying immeasurable Buddha lands; immeasurable merit, meditation, and diligence adornment, because of accomplishing the immeasurable majestic demeanor of the Buddha; immeasurable great Bodhi-mandala adornment, because of fulfilling all aspects and practices; immeasurable unobstructed giving assembly adornment, because of accomplishing the immeasurable urna (a mark between the eyebrows) of the Buddha; immeasurable respectful non-self adornment, because of accomplishing the ushnisha (the protuberance on the crown of the head) of the Tathagata; immeasurable uninterrupted samadhi adornment, because of accomplishing the immeasurable non-deceitful mind, in accordance with pure intention. 'Good man!' These are the ten kinds of immeasurable adornments.
。菩薩若能如是發廣大心猶如虛空，所獲福德如虛空故。
「善男子！云何菩薩修行智慧猶如虛空？若菩薩遍緣一切有情，有欲心、無慾心如實知；有瞋心、無瞋心如實知；有癡心、無癡心如實知；有雜染心、無雜染心如實知；自既離欲，復能為他補特伽羅說調伏欲法；自既離瞋，復能為他補特伽羅說調伏瞋法；自既離癡，復能為他補特伽羅說調伏癡法；自離雜染，復能為他說調伏一切諸煩惱法；不見有貪、瞋、癡煩惱者為下劣心，離貪、瞋、癡煩惱者為勝上心。何以故？以彼菩薩于不二法界清凈法門以證知故；如是法界即貪、瞋、癡界；如是法界即離染界。是故法界與一切法互相涉入，法界即法、法即法界，無所不遍。若知我界即知法界，法界、我界無有二故。所以者何？我清凈故法界清凈，如是一切法清凈故。光顯容受亦無容受，離於一切相無相故。無所安立，猶如虛空，名無礙智。由無礙智了一切法無所障礙，是為菩薩修行智慧猶如虛空。
「善男子！云何菩薩佛所印可佛隨念？所謂：念無漏戒，是戒佛隨念；一切法平等不散，是定佛隨念；一切法無所分別，是慧佛隨念；不住於二心，是解脫佛隨念；不著一切智，是解脫知見佛隨念；三世平等不動，是力佛隨念；不住一切漏，是無所畏佛隨念；如
【現代漢語翻譯】 現代漢語譯本：菩薩如果能夠像虛空一樣發起廣大的心，那麼他所獲得的福德也像虛空一樣廣大。
『善男子！』菩薩如何修行智慧如同虛空呢？如果菩薩普遍地觀察一切有情，如實地知道他們有慾望的心和沒有慾望的心；如實地知道他們有嗔恨的心和沒有嗔恨的心；如實地知道他們有愚癡的心和沒有愚癡的心；如實地知道他們有雜染的心和沒有雜染的心；自己已經遠離慾望，又能為其他補特伽羅（指人）宣說調伏慾望的方法；自己已經遠離嗔恨，又能為其他補特伽羅宣說調伏嗔恨的方法；自己已經遠離愚癡，又能為其他補特伽羅宣說調伏愚癡的方法；自己遠離雜染，又能為他人宣說調伏一切煩惱的方法；不認為有貪、嗔、癡煩惱的人是下劣的心，也不認為遠離貪、嗔、癡煩惱的人是殊勝的心。為什麼呢？因為這位菩薩對於不二法界（指超越對立的真理）的清凈法門已經證悟了；這樣的法界就是貪、嗔、癡的界限；這樣的法界就是遠離染污的界限。因此，法界與一切法互相涉入，法界就是法，法就是法界，無所不遍。如果知道我的界限就是知道法界，法界和我的界限沒有分別。為什麼呢？因為我清凈所以法界清凈，像這樣一切法都是清凈的。光明顯現和容納也無所謂容納，因為遠離一切相和無相。沒有安立之處，就像虛空一樣，這叫做無礙智。由於無礙智瞭解一切法沒有障礙，這就是菩薩修行智慧如同虛空。
『善男子！』菩薩如何得到佛所印可的佛隨念（指憶念佛的功德）呢？所謂：憶念無漏戒（指沒有煩惱的戒律），這是戒佛隨念；一切法平等不散亂，這是定佛隨念；一切法沒有分別，這是慧佛隨念；不住於二元對立的心，這是解脫佛隨念；不執著於一切智慧，這是解脫知見佛隨念；三世（過去、現在、未來）平等不動，這是力佛隨念；不住於一切煩惱，這是無所畏佛隨念；如
【English Translation】 English version: If a Bodhisattva can generate a vast mind like space, the merit he obtains will also be as vast as space.
'Good man! How does a Bodhisattva cultivate wisdom like space? If a Bodhisattva universally observes all sentient beings, he truly knows those with desire and those without desire; he truly knows those with anger and those without anger; he truly knows those with ignorance and those without ignorance; he truly knows those with defiled minds and those without defiled minds; having himself abandoned desire, he can also teach other pudgalas (persons) the method of subduing desire; having himself abandoned anger, he can also teach other pudgalas the method of subduing anger; having himself abandoned ignorance, he can also teach other pudgalas the method of subduing ignorance; having himself abandoned defilement, he can also teach others the method of subduing all afflictions; he does not consider those with greed, anger, and ignorance as having inferior minds, nor does he consider those who have abandoned greed, anger, and ignorance as having superior minds. Why? Because that Bodhisattva has realized the pure Dharma gate of the non-dual Dharmadhatu (the realm of ultimate truth); this Dharmadhatu is the realm of greed, anger, and ignorance; this Dharmadhatu is the realm of freedom from defilement. Therefore, the Dharmadhatu and all dharmas (phenomena) interpenetrate each other, the Dharmadhatu is dharma, and dharma is the Dharmadhatu, all-pervading. If one knows my realm, one knows the Dharmadhatu, because the Dharmadhatu and my realm are not different. Why? Because my purity is the purity of the Dharmadhatu, and thus all dharmas are pure. Manifestation of light and acceptance are also without acceptance, because they are free from all forms and formlessness. There is no place to establish, like space, this is called unobstructed wisdom. Because unobstructed wisdom understands that all dharmas are without obstruction, this is how a Bodhisattva cultivates wisdom like space.
'Good man! How does a Bodhisattva obtain the Buddha's approval of Buddha-anusmriti (mindfulness of the Buddha)? That is: mindfulness of the unconditioned precepts (precepts without afflictions), this is the precept Buddha-anusmriti; all dharmas are equal and not scattered, this is the samadhi Buddha-anusmriti; all dharmas are without discrimination, this is the wisdom Buddha-anusmriti; not dwelling in a dualistic mind, this is the liberation Buddha-anusmriti; not being attached to all wisdom, this is the liberation knowledge and vision Buddha-anusmriti; the three times (past, present, and future) are equal and unmoving, this is the power Buddha-anusmriti; not dwelling in all outflows, this is the fearlessness Buddha-anusmriti; like
是當唸佛身所有一切功德，皆是佛隨念，法界平等無所分別。
「複次，佛隨念，唸佛所有色自性清凈，由見色自性清凈故，無念智隨至，乃至受、想、行、識，見識自性清凈故，無念智隨至。如是十二處、十八界亦復如是。由一切法自性智故，最殊勝慧一切作意，遠離一切見纏。遠離如是，知色無垢濁，念無垢濁，是謂佛所印可佛隨念。
「複次，佛隨念，謂念于佛行、住、坐、臥一切威儀，不生執著；于佛說法、于佛寂嘿不生執著，亦不執著念與非念。所以者何？佛無念、無作意、非色、非相、非法、非非法，由一切相緣慮不現行故。善男子！是名佛所印可佛隨念。
「善男子！云何菩薩佛所印可法隨念？法名離欲，於法無染故，亦無法隨念。法名無阿賴耶，於法無隱沒故，亦無法隨念。法名寂靜，以無心、意、識染著故，亦無法隨念。法名無相，於法無隨相識故，亦無法隨念。法名無為，於法無施設住故，亦無法隨念。
「複次，法隨念，若念無間斷不起法想，即入正位證無生忍，觀一切法本來不生無法可證，即是一切學、無學、緣覺、菩薩，正等菩提所證之處。如是一切聖所證解脫法，亦無自性。是為菩薩佛所印可法隨念。
「善男子！云何菩薩佛所印可僧伽隨念？僧名無為
【現代漢語翻譯】 現代漢語譯本：當憶念佛身時，所有一切功德，都是佛的隨念，在法界中平等無別。 『再者，佛隨念，憶念佛的所有色（rupa，物質現象）自性清凈，由於見到色自性清凈的緣故，無念的智慧隨之而來，乃至受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識），見到識自性清凈的緣故，無念的智慧隨之而來。像這樣，十二處（ayatana，內六處和外六處）、十八界（dhatu，六根、六塵、六識）也是如此。由於一切法自性智慧的緣故，最殊勝的智慧一切作意，遠離一切見解的束縛。遠離這些，知道色沒有垢濁，念也沒有垢濁，這叫做佛所印可的佛隨念。 『再者，佛隨念，是指憶念佛的行、住、坐、臥一切威儀，不生執著；對於佛說法、對於佛寂靜不語不生執著，也不執著念與非念。為什麼呢？佛無念、無作意、非色、非相、非法、非非法，由於一切相的緣慮不現行的緣故。善男子！這叫做佛所印可的佛隨念。 『善男子！什麼是菩薩佛所印可的法隨念？法（dharma，佛法）名為離欲，對於法沒有染著，所以也沒有法隨念。法名為無阿賴耶（alaya，藏識），對於法沒有隱沒，所以也沒有法隨念。法名為寂靜，因為沒有心、意、識的染著，所以也沒有法隨念。法名為無相，對於法沒有隨相的認識，所以也沒有法隨念。法名為無為（asamskrta，非造作），對於法沒有施設的住處，所以也沒有法隨念。 『再者，法隨念，如果憶念無間斷，不生起法的想法，就進入正位，證得無生忍（anutpattika-dharma-ksanti，對法不生不滅的領悟），觀察一切法本來不生，沒有法可以證得，這就是一切有學、無學、緣覺（pratyekabuddha，獨覺）、菩薩，正等菩提（samyak-sambodhi，正等正覺）所證之處。像這樣，一切聖者所證的解脫法，也沒有自性。這是菩薩佛所印可的法隨念。 『善男子！什麼是菩薩佛所印可的僧伽（samgha，僧團）隨念？僧伽名為無為。
【English Translation】 English version: When contemplating the Buddha's body, all merits are the Buddha's mindfulness, equal and without distinction in the Dharma realm. 'Furthermore, mindfulness of the Buddha involves contemplating the purity of the inherent nature of the Buddha's form (rupa), and by seeing the purity of the inherent nature of form, non-conceptual wisdom arises, and so on, with feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana). By seeing the purity of the inherent nature of consciousness, non-conceptual wisdom arises. Likewise, the twelve sense bases (ayatana) and the eighteen elements (dhatu) are also the same. Due to the wisdom of the inherent nature of all dharmas, the most excellent wisdom, all intentions, are free from all entanglements of views. Being free from these, knowing that form is without defilement, and that mindfulness is without defilement, this is called the mindfulness of the Buddha approved by the Buddha. 'Furthermore, mindfulness of the Buddha means contemplating all the Buddha's deportments of walking, standing, sitting, and lying down without attachment; not being attached to the Buddha's speaking or the Buddha's silence, and not being attached to mindfulness or non-mindfulness. Why? The Buddha is without mindfulness, without intention, not form, not appearance, not dharma, not non-dharma, because the consideration of all appearances does not manifest. Good man! This is called the mindfulness of the Buddha approved by the Buddha. 'Good man! What is the mindfulness of the Dharma approved by the Buddha for a Bodhisattva? Dharma (dharma) is called detachment from desire, and because there is no attachment to the Dharma, there is also no mindfulness of the Dharma. Dharma is called without alaya (alaya), and because there is no concealment in the Dharma, there is also no mindfulness of the Dharma. Dharma is called tranquility, because there is no defilement of mind, intention, or consciousness, there is also no mindfulness of the Dharma. Dharma is called without appearance, and because there is no recognition of appearance in the Dharma, there is also no mindfulness of the Dharma. Dharma is called unconditioned (asamskrta), and because there is no established dwelling in the Dharma, there is also no mindfulness of the Dharma. 'Furthermore, mindfulness of the Dharma, if one contemplates without interruption and does not give rise to the thought of Dharma, one enters the right position and attains the forbearance of non-origination (anutpattika-dharma-ksanti), observing that all dharmas are originally unarisen and that there is no dharma to be attained. This is the place attained by all learners, non-learners, pratyekabuddhas, and Bodhisattvas, the place of perfect enlightenment (samyak-sambodhi). Likewise, the liberation of all sages is also without inherent nature. This is the mindfulness of the Dharma approved by the Buddha for a Bodhisattva. 'Good man! What is the mindfulness of the Sangha (samgha) approved by the Buddha for a Bodhisattva? Sangha is called unconditioned.'
，彼不可以造作而作，而無現行身、語、意業，但是施設而有所行。是無為僧，離施設住、超諸言論。善男子！是為佛所印可僧伽隨念。
「善男子！云何菩薩佛所印可舍隨念？所謂舍於一切所依資具，及舍於法亦無所舍，此名最勝舍。於一切法無取、無舍亦無所求，無有緣慮、非無緣慮，彼無心行亦無施設，亦不住于識，不生於心以無住心故；名為佛所印可舍隨念。複次，菩薩舍隨念者，以所修行迴向平等薩婆若智，不見菩提為所隨念。何以故？以薩婆若與彼隨念性無二故。善男子！如是法智相應，是名菩薩佛所印可舍隨念。
「善男子！云何菩薩佛所印可戒隨念？戒名無為，無漏、無礙，永息功用成就一切禁戒，無識、無相亦不住心作三摩地，最勝所依亦是發生凈慧根本。離於戲論及解脫相，亦無二種分別之相。智者所贊，無有現色，能息煩惱亦無施設，安樂隨行，亦無對治一切分別。菩薩常于如是類戒無有垢濁，是名菩薩佛所印可戒隨念。
「善男子！云何菩薩佛所印可天隨念？應隨念二種天：一者、五凈居天，有聖者故；二者、睹史多天，以一生補處菩薩在彼天故。
「複次，此一生補處菩薩住彼天宮，有十種頂法。何者為十？所謂：一切波羅蜜中，般若波羅蜜多而為其頂；一切神
【現代漢語翻譯】 現代漢語譯本：他們不是通過造作而產生，也沒有實際的身、語、意業，只是在概念上被設定為有所作為。這是無為的僧伽，他們超越了概念的束縛，超越了所有的言論。善男子！這就是佛所認可的僧伽隨念。 善男子！什麼是菩薩佛所認可的舍隨念？就是捨棄一切所依賴的資具，以及捨棄對法的執著，但實際上又沒有捨棄任何東西，這被稱為最殊勝的舍。對於一切法，既不執取，也不捨棄，也沒有任何追求，既不是有緣慮，也不是無緣慮。他們沒有心念的活動，也沒有概念的設定，也不執著于意識，不生起任何心念，因為他們的心沒有執著。這被稱為佛所認可的舍隨念。此外，菩薩的舍隨念是指，將所修行的功德迴向于平等的一切智（薩婆若智），不認為菩提是需要隨唸的對象。為什麼呢？因為一切智與隨唸的自性是無二無別的。善男子！像這樣與法智相應的，就是菩薩佛所認可的舍隨念。 善男子！什麼是菩薩佛所認可的戒隨念？戒的本質是無為的，無漏的，無障礙的，永遠停止了功用，成就了一切禁戒。它沒有意識，沒有形相，也不執著於心而修習三摩地（samadhi），是最殊勝的所依，也是產生清凈智慧的根本。它遠離了戲論和解脫的表象，也沒有兩種分別的現象。它受到智者的讚歎，沒有可見的形色，能夠平息煩惱，也沒有概念的設定，安樂地隨順而行，也沒有對治一切分別。菩薩常常保持這樣的戒律，沒有污垢，這就是菩薩佛所認可的戒隨念。 善男子！什麼是菩薩佛所認可的天隨念？應該隨念兩種天：第一種是五凈居天（Suddhavasa），因為那裡有聖者居住；第二種是兜率天（Tusita），因為一生補處菩薩（ekajati-pratibaddha）在那裡。 此外，這位一生補處菩薩住在兜率天宮，有十種頂法。哪十種呢？就是：在一切波羅蜜（paramita）中，般若波羅蜜多（prajna-paramita）是最高的；在一切神通
【English Translation】 English version: They are not created through fabrication, and there are no actual actions of body, speech, or mind; they are merely conceptually designated as having actions. This is the unconditioned Sangha, who dwell beyond conceptual constructs and transcend all discourse. Good son! This is the Sangha-recollection approved by the Buddha. Good son! What is the Bodhisattva's relinquishment-recollection approved by the Buddha? It is the relinquishment of all dependent resources, and the relinquishment of attachment to the Dharma, yet in reality, nothing is relinquished. This is called the most excellent relinquishment. Regarding all dharmas, there is neither grasping nor relinquishing, nor any seeking. It is neither with conceptual consideration nor without conceptual consideration. They have no mental activity, nor conceptual designation, nor do they abide in consciousness. No thought arises because their mind has no attachment. This is called the relinquishment-recollection approved by the Buddha. Furthermore, the Bodhisattva's relinquishment-recollection refers to dedicating the merit of their practice to the equal all-knowing wisdom (Sarvajna), not regarding Bodhi as an object of recollection. Why? Because Sarvajna and the nature of recollection are non-dual. Good son! Such accordance with the wisdom of Dharma is the Bodhisattva's relinquishment-recollection approved by the Buddha. Good son! What is the Bodhisattva's precept-recollection approved by the Buddha? Precepts are unconditioned, without outflows, without obstruction, eternally ceasing function, accomplishing all prohibitions. It is without consciousness, without form, and does not abide in the mind while practicing Samadhi. It is the most excellent basis and the root of generating pure wisdom. It is free from discursive elaboration and the appearance of liberation, and there are no dualistic phenomena of discrimination. It is praised by the wise, has no visible form, can pacify afflictions, and has no conceptual designation. It proceeds in peace and does not counteract any discriminations. Bodhisattvas always maintain such precepts without defilement. This is the Bodhisattva's precept-recollection approved by the Buddha. Good son! What is the Bodhisattva's deva-recollection approved by the Buddha? One should recollect two types of devas: first, the five Pure Abodes (Suddhavasa), because there are noble ones residing there; second, the Tusita Heaven, because a Bodhisattva who is one birth away from Buddhahood (ekajati-pratibaddha) resides there. Furthermore, this Bodhisattva who is one birth away from Buddhahood, residing in the Tusita Heaven, has ten supreme dharmas. What are the ten? They are: among all perfections (paramita), the perfection of wisdom (prajna-paramita) is the supreme; among all supernormal powers
通之中，不退神通而為其頂；一切地中，唯灌頂地而為其頂；一切菩提分法之中，不退正見勝三摩地而為其頂；一切無礙解中，義辯無礙而為其頂；一切智中，無著、無礙智而為其頂；一切根中，知上、中、下根無礙智而為其頂；一切力無畏中，照耀隨入智而為其頂；一切眼中，佛眼觀察一切佛法，瞭如掌內而為其頂；坐菩提場中當成正覺，一剎那心相應正慧而為其頂。是為十種頂法之相，應隨念之。若菩薩得是念已，見則不亂隨眠纏，不亂作意戲論，不亂于如是類。念無垢濁，應當如是隨念彼天。善男子！是名菩薩佛所印可天隨念。
「善男子！云何菩薩所行諸行等於涅槃？涅槃名寂靜，悉除一切煩惱，滅一切受，離一切所緣，出蘊、處、界，即彼正士獲得涅槃平等。以本願力遊戲大悲，方便智慧得如來加持故，善修智慧意樂清凈，住于如幻妙三摩地，悉知有情煩惱生死皆如幻化，示現受生，由此能斷諸生死縛，無所染污，名曰涅槃。既得自在，不生而生，無所不生亦無所生，常在涅槃不斷生死，而成熟有情無有休息。善男子！此名菩薩大悲方便雙智慧門。若菩薩住此門者，獲得涅槃平等行菩薩行。
「善男子！云何菩薩，善知一切有情行相？善男子！菩薩有八萬四千行，是于根本鄔馱南句。有情行相
【現代漢語翻譯】 現代漢語譯本 在一切神通之中，不退轉的神通是其頂峰；在一切菩薩的階位中，灌頂地（菩薩修行最後階段）是其頂峰；在一切菩提分法（通往覺悟的修行方法）中，不退轉的正見和殊勝的三摩地（禪定）是其頂峰；在一切無礙解（對佛法通達無礙的智慧）中，義辯無礙（對佛法義理辯才無礙）是其頂峰；在一切智慧中，無執著、無障礙的智慧是其頂峰；在一切根（眾生的根器）中，了知上、中、下根的無礙智慧是其頂峰；在一切力（力量）和無畏（無所畏懼）中，照耀和隨順進入的智慧是其頂峰；在一切眼中，佛眼觀察一切佛法，如同在掌中一樣清晰是其頂峰；在菩提樹下即將成佛時，一剎那心與正慧相應的智慧是其頂峰。這便是十種頂法之相，應當隨念。如果菩薩能夠獲得這種憶念，那麼在見到事物時就不會被隨眠（潛在的煩惱）所纏縛，不會被作意（心理活動）的戲論所擾亂，也不會被這類事物所迷惑。憶念清凈無垢，應當如此隨念諸天。善男子！這稱為菩薩被佛所印可的天隨念。 『善男子！菩薩所修行的諸行如何等同於涅槃？涅槃名為寂靜，完全去除一切煩惱，滅除一切感受，脫離一切所緣，超出蘊、處、界（構成世界的要素），即是那些修行者所獲得的涅槃平等。菩薩以本願的力量，運用大悲心，以方便智慧獲得如來的加持，善於修習智慧，意樂清凈，安住于如幻的微妙三摩地，完全知曉有情眾生的煩惱和生死都如幻化，示現受生，因此能夠斷除一切生死的束縛，不被污染，這稱為涅槃。既已獲得自在，不生而生，無所不生也無所不生，常在涅槃之中，不斷生死，而成熟有情眾生，沒有休息。善男子！這稱為菩薩大悲方便雙智慧門。如果菩薩安住於此門，就能獲得涅槃平等，修行菩薩行。 『善男子！菩薩如何善知一切有情眾生的行相？善男子！菩薩有八萬四千種修行方法，這是根本的鄔馱南句（總結性的偈頌）。有情眾生的行相
【English Translation】 English version Among all supernormal powers, the non-regressing supernormal power is the summit; among all the bodhisattva stages, the consecration stage (the final stage of bodhisattva practice) is the summit; among all the limbs of enlightenment (practices leading to enlightenment), the non-regressing right view and the superior samadhi (meditative concentration) are the summit; among all unobstructed understandings, the unobstructed eloquence in explaining the meaning is the summit; among all wisdoms, the wisdom without attachment and obstruction is the summit; among all faculties (the capacities of beings), the unobstructed wisdom that knows the superior, middling, and inferior faculties is the summit; among all powers and fearlessnesses, the wisdom that illuminates and enters accordingly is the summit; among all eyes, the Buddha's eye that observes all the Buddha's teachings as clearly as in the palm of one's hand is the summit; when sitting at the Bodhi tree about to attain Buddhahood, the wisdom of a single moment of mind corresponding to right wisdom is the summit. These are the ten aspects of the summit teachings, which should be recollected. If a bodhisattva obtains this recollection, then upon seeing things, they will not be entangled by latent afflictions, will not be disturbed by the play of mental activities, and will not be confused by such things. The recollection is pure and undefiled, and one should thus recollect the devas. Good man! This is called the deva recollection approved by the Buddhas for bodhisattvas. 'Good man! How are the practices of a bodhisattva equal to nirvana? Nirvana is called quiescence, completely removing all afflictions, extinguishing all feelings, departing from all objects of perception, transcending the aggregates, sense bases, and realms (the elements that constitute the world), which is the equality of nirvana attained by those practitioners. With the power of their original vows, bodhisattvas employ great compassion, and through skillful means and wisdom, they receive the blessings of the Tathagata. They are skilled in cultivating wisdom, their intentions are pure, and they abide in the wondrous samadhi that is like an illusion. They fully know that the afflictions and births and deaths of sentient beings are like illusions. They manifest rebirth, and thus they can sever all the bonds of birth and death, and are not defiled. This is called nirvana. Having attained freedom, they are born without being born, and are not born yet are born. They constantly abide in nirvana, without ceasing from birth and death, and they mature sentient beings without rest. Good man! This is called the dual gate of great compassion and skillful means of the bodhisattva. If a bodhisattva abides in this gate, they will attain the equality of nirvana and practice the bodhisattva path.' 'Good man! How does a bodhisattva skillfully know the characteristics of all sentient beings? Good man! A bodhisattva has eighty-four thousand practices, which are the fundamental Udanas (summarizing verses). The characteristics of sentient beings
，無量差別、不可思議、不可言說，唯佛能知，非諸聲聞、緣覺所了，亦非菩薩之所能了。彼菩薩蒙佛加持及自智力，隨知一切有情行相。所謂：如是自性相，如是行相，如是因相，如是緣相，如是作相，如是和合相，或種種相離相、欲相，瞋相、癡相、等分相，地獄相、傍生相、琰魔界相、天相、人相，或聲聞尼夜摩相、或緣覺尼夜摩相、或佛尼夜摩相，或遠因相、中因相、近因相，如是有情一切行相如實知之，除一切智不被摧伏。善男子！是為菩薩善知一切有情行相。
大集虛空藏菩薩所問經卷第二
丙午歲高麗國大藏都監奉 敕雕造 大正藏第 13 冊 No. 0404 大集大虛空藏菩薩所問經
大集大虛空藏菩薩所問經卷第三
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
「善男子！云何菩薩能持世尊佛法寶藏？善男子！諸佛法藏無有窮盡，以一切有情根性行相差別無量，諸佛世尊為令趣入，隨其爾所差別根性，說法寶藏亦有爾所無量無邊，是故名為佛法寶藏。複次，如來證菩提夜、般涅槃夜于其中間已說今說當說，所有一切悉名如說、不異說、真說。云何名為如說？如彼真如平等而說，故名如說。云何
【現代漢語翻譯】 現代漢語譯本：無量的差別、不可思議、不可言說，只有佛才能知道，不是所有聲聞（聽聞佛法而悟道者）、緣覺（不依師教，觀因緣而悟道者）所能瞭解的，也不是菩薩所能瞭解的。那些菩薩蒙受佛的加持以及自身的智慧力量，能夠隨順瞭解一切有情眾生的行為狀態。所謂：這樣的自性狀態，這樣的行為狀態，這樣的因緣狀態，這樣的緣分狀態，這樣的造作狀態，這樣的和合狀態，或者種種分離的狀態、慾望的狀態、嗔恨的狀態、愚癡的狀態、平等的狀態，地獄的狀態、畜生的狀態、閻羅王界的狀態、天人的狀態、人類的狀態，或者聲聞乘的修行狀態、或者緣覺乘的修行狀態、或者佛乘的修行狀態，或者遠因的狀態、中因的狀態、近因的狀態，像這樣一切有情眾生的行為狀態都能如實地瞭解，除了佛的一切智慧之外，沒有什麼是不能被摧毀的。善男子！這就是菩薩善於瞭解一切有情眾生的行為狀態。
《大集虛空藏菩薩所問經》卷第二
丙午年高麗國大藏都監奉旨雕造 大正藏第13冊 No. 0404 《大集大虛空藏菩薩所問經》
《大集大虛空藏菩薩所問經》卷第三
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉詔譯
『善男子！菩薩如何能夠持有世尊的佛法寶藏？善男子！諸佛的法藏沒有窮盡，因為一切有情眾生的根性行為狀態差別無量，諸佛世尊爲了讓他們能夠趣入佛法，隨著他們各自的差別根性，所說的法寶藏也有無量無邊，所以稱為佛法寶藏。再次，如來證得菩提的夜晚、進入涅槃的夜晚，在這期間所說、現在所說、將來所說的一切，都稱為如實說、不異說、真說。什麼叫做如實說？就像那真如平等而說，所以叫做如實說。什麼叫做
【English Translation】 English version: The immeasurable differences, the inconceivable, the inexpressible, only the Buddha can know, not all Sravakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment by observing causes and conditions without a teacher) can understand, nor can Bodhisattvas understand. Those Bodhisattvas, receiving the Buddha's blessings and their own wisdom, can understand the behavioral states of all sentient beings. So-called: such is the state of self-nature, such is the state of behavior, such is the state of cause, such is the state of condition, such is the state of action, such is the state of combination, or various states of separation, states of desire, states of anger, states of ignorance, states of equality, states of hell, states of animals, states of the realm of Yama, states of gods, states of humans, or the practice states of Sravaka vehicle, or the practice states of Pratyekabuddha vehicle, or the practice states of Buddha vehicle, or the states of distant causes, states of middle causes, states of near causes, like this, all the behavioral states of sentient beings can be truly understood, except for the all-knowing wisdom of the Buddha, nothing can be destroyed. Good man! This is how a Bodhisattva is good at understanding the behavioral states of all sentient beings.
The Second Scroll of the Sutra of the Questions of the Bodhisattva Akasagarbha in the Great Collection
Carved by the Great Treasury Supervision of Goryeo in the year of Bingwu under Imperial Decree Taisho Tripitaka Volume 13 No. 0404 The Sutra of the Questions of the Bodhisattva Mahakasagarbha in the Great Collection
The Third Scroll of the Sutra of the Questions of the Bodhisattva Mahakasagarbha in the Great Collection
Translated by the Tripitaka Master Samana Amoghavajra of Daxingshan Temple, who was granted the title of Grand Master of the Three Divisions, Special Advanced Official of the Honglu Court, Duke of Su State with a fief of three thousand households, bestowed with purple robes, posthumously granted the title of Minister of Works, with the posthumous title of Great Mirror, and the honorary title of Great Wisdom, under Imperial Decree
'Good man! How can a Bodhisattva hold the Dharma treasury of the World Honored One? Good man! The Dharma treasury of all Buddhas is inexhaustible, because the differences in the nature and behavior of all sentient beings are immeasurable. The World Honored Ones, in order to lead them to enter the Dharma, according to their respective differences in nature, the Dharma treasury they speak also has immeasurable and boundless aspects, therefore it is called the Dharma treasury of the Buddha. Furthermore, the night the Tathagata attained Bodhi, the night of entering Nirvana, everything that has been said, is being said, and will be said in between, is all called true speech, non-different speech, and real speech. What is called true speech? It is spoken like that true suchness is equal, therefore it is called true speech. What is called
不異說？所說之法依勝義諦，平等無二，名不異說。云何真說？稱法自性，名為真說。複次，諸佛法藏不可以文字說。假使滿於三千大千世界一切有情，皆如阿難陀多聞第一，于百千俱胝劫中說於一義不可究盡。如是諸佛無邊法藏，菩薩悉能如法受持，一切文字皆不廢忘，於一切義無有差異，使諸有情皆得歡喜，供養奉事一切如來，摧壞一切魔怨，制伏一切外道，息滅煩惱顯揚正法。如是，善男子！是名持佛世尊佛法寶藏。
「複次，善男子！如我等覺彼法自性，菩薩如是如彼法性應當受持。云何名為如來等覺彼法自性？謂知法自性，悉皆如幻，不成就相故；悉皆如夢，無境界相故；悉如陽炎，畢竟無生相故；悉如光影，無移動相故；亦如影像，無自性相故；知空自性，究竟如露故；知無相自性，無分別故；知無愿自性，心無住故；知離欲自性，一切欲遠離故；知無為自性，超諸數相故。善男子！如是言說為他了別故，我已現證是法自性，彼法性相不可言說。若菩薩欲受持諸佛法藏，應如如來覺了諸法自性，而以文字、語言為諸有情如是說法。是為菩薩能持諸佛正法寶藏。
「善男子！云何菩薩善知有情本來清凈，而成熟之？善男子！有情界本來清凈，于彼根本性，有情不可得。若菩薩欲成熟彼有情，應
【現代漢語翻譯】 現代漢語譯本：
『不異說』是什麼意思呢？所說的法如果依據勝義諦（ परमार्थसत्य，paramārthasatya，最高真理），平等無二，就叫做『不異說』。什麼是『真說』呢？符合法（ dharma，宇宙的根本法則）的自性（ स्वभाव，svabhāva，事物的固有性質），就叫做『真說』。再者，諸佛的法藏（ धर्मकोश，dharmakośa，佛法的寶庫）是無法用文字表達的。假設充滿三千大千世界的一切眾生，都像阿難陀（Ānanda，佛陀的十大弟子之一，以多聞著稱）那樣是多聞第一，在百千俱胝（कोटी，koṭi，一千萬）劫中說一個義理也無法窮盡。像這樣諸佛無邊的法藏，菩薩都能如法受持，一切文字都不會遺忘，對於一切義理都沒有差異，使一切眾生都得到歡喜，供養奉事一切如來（तथागत，tathāgata，佛的稱號之一），摧毀一切魔怨，制伏一切外道，平息煩惱，弘揚正法。像這樣，善男子！這叫做受持佛世尊的佛法寶藏。
『再者，善男子！』就像我等覺悟了那個法的自性一樣，菩薩也應該像那樣受持那個法性。什麼叫做如來等覺那個法的自性呢？就是知道法的自性，都像幻象一樣，沒有成就的相狀；都像夢境一樣，沒有境界的相狀；都像陽炎一樣，畢竟沒有產生的相狀；都像光影一樣，沒有移動的相狀；也像影像一樣，沒有自性的相狀；知道空的自性，究竟像露水一樣；知道無相的自性，沒有分別；知道無愿的自性，心沒有住處；知道離欲的自性，一切慾望都遠離；知道無為的自性，超越一切數量的相狀。善男子！像這樣的言說是爲了讓別人瞭解，我已經親身證悟了這個法的自性，那個法性的相狀是不可言說的。如果菩薩想要受持諸佛的法藏，就應該像如來覺悟諸法的自性那樣，而用文字、語言為眾生這樣說法。這就是菩薩能夠受持諸佛正法寶藏。
『善男子！』菩薩如何善於瞭解眾生本來清凈，而成熟他們呢？善男子！眾生界本來清凈，在那個根本的自性中，眾生是不可得的。如果菩薩想要成熟那些眾生，就應該 English version:
What is meant by 'non-different speech'? When the spoken Dharma (धर्म, dharma, the teachings of the Buddha) is based on the ultimate truth (परमार्थसत्य, paramārthasatya), being equal and non-dual, it is called 'non-different speech.' What is 'true speech'? It is called 'true speech' when it accords with the self-nature (स्वभाव, svabhāva, inherent nature) of the Dharma. Furthermore, the Dharma treasury (धर्मकोश, dharmakośa, repository of Buddhist teachings) of all Buddhas cannot be expressed in words. Suppose all sentient beings filling the three thousand great thousand worlds were like Ānanda (आनन्द, Ānanda, one of the Buddha's ten principal disciples, known for his great learning), the foremost in learning, and they spoke about one meaning for hundreds of thousands of koṭis (कोटी, koṭi, ten million) of kalpas (कल्प, kalpa, an eon), it would still be impossible to exhaust it. Thus, the boundless Dharma treasury of all Buddhas, Bodhisattvas can uphold in accordance with the Dharma, not forgetting any words, having no difference in any meaning, causing all sentient beings to rejoice, making offerings to all Tathāgatas (तथागत, tathāgata, one of the titles of a Buddha), destroying all demonic enemies, subduing all heretics, pacifying afflictions, and proclaiming the true Dharma. Thus, good man, this is called upholding the Dharma treasury of the Buddha, the World Honored One.
Furthermore, good man, just as I have awakened to the self-nature of that Dharma, so should Bodhisattvas uphold that Dharma-nature. What is called the Tathāgata's awakening to the self-nature of that Dharma? It is knowing that the self-nature of all Dharmas is like an illusion, without the aspect of accomplishment; like a dream, without the aspect of a realm; like a mirage, ultimately without the aspect of arising; like light and shadow, without the aspect of movement; also like a reflection, without the aspect of self-nature; knowing the self-nature of emptiness, ultimately like dew; knowing the self-nature of no-form, without discrimination; knowing the self-nature of no-wish, the mind having no abode; knowing the self-nature of detachment, all desires being far removed; knowing the self-nature of non-action, transcending all aspects of number. Good man, such speech is for the sake of others' understanding. I have already directly realized the self-nature of this Dharma, and the aspect of that Dharma-nature is inexpressible. If a Bodhisattva wishes to uphold the Dharma treasury of all Buddhas, they should, like the Tathāgata who has awakened to the self-nature of all Dharmas, use words and language to teach the Dharma to sentient beings in this way. This is how a Bodhisattva can uphold the true Dharma treasury of all Buddhas.
Good man, how does a Bodhisattva skillfully understand that sentient beings are originally pure, and then mature them? Good man, the realm of sentient beings is originally pure, and in that fundamental nature, sentient beings are unattainable. If a Bodhisattva wishes to mature those sentient beings, they should
【English Translation】 What is meant by 'non-different speech'? When the spoken Dharma is based on the ultimate truth, being equal and non-dual, it is called 'non-different speech.' What is 'true speech'? It is called 'true speech' when it accords with the self-nature of the Dharma. Furthermore, the Dharma treasury of all Buddhas cannot be expressed in words. Suppose all sentient beings filling the three thousand great thousand worlds were like Ānanda, the foremost in learning, and they spoke about one meaning for hundreds of thousands of kotis of kalpas, it would still be impossible to exhaust it. Thus, the boundless Dharma treasury of all Buddhas, Bodhisattvas can uphold in accordance with the Dharma, not forgetting any words, having no difference in any meaning, causing all sentient beings to rejoice, making offerings to all Tathāgatas, destroying all demonic enemies, subduing all heretics, pacifying afflictions, and proclaiming the true Dharma. Thus, good man, this is called upholding the Dharma treasury of the Buddha, the World Honored One. Furthermore, good man, just as I have awakened to the self-nature of that Dharma, so should Bodhisattvas uphold that Dharma-nature. What is called the Tathāgata's awakening to the self-nature of that Dharma? It is knowing that the self-nature of all Dharmas is like an illusion, without the aspect of accomplishment; like a dream, without the aspect of a realm; like a mirage, ultimately without the aspect of arising; like light and shadow, without the aspect of movement; also like a reflection, without the aspect of self-nature; knowing the self-nature of emptiness, ultimately like dew; knowing the self-nature of no-form, without discrimination; knowing the self-nature of no-wish, the mind having no abode; knowing the self-nature of detachment, all desires being far removed; knowing the self-nature of non-action, transcending all aspects of number. Good man, such speech is for the sake of others' understanding. I have already directly realized the self-nature of this Dharma, and the aspect of that Dharma-nature is inexpressible. If a Bodhisattva wishes to uphold the Dharma treasury of all Buddhas, they should, like the Tathāgata who has awakened to the self-nature of all Dharmas, use words and language to teach the Dharma to sentient beings in this way. This is how a Bodhisattva can uphold the true Dharma treasury of all Buddhas. Good man, how does a Bodhisattva skillfully understand that sentient beings are originally pure, and then mature them? Good man, the realm of sentient beings is originally pure, and in that fundamental nature, sentient beings are unattainable. If a Bodhisattva wishes to mature those sentient beings, they should
如是知根本清凈；復應念彼無我見，無有情見，無命者見，無受者見。複次，所說有情名者，但從顛倒見纏無明有愛，虛妄分別諸煩惱生，無有實性。而彼菩薩，應當斷除虛妄顛倒一切煩惱，而為有情說如此法，不壞其性。為令了知有情無故，有情離故，應當如是成熟有情。善男子！是名菩薩善知有情本來清凈而成熟之。
「善男子！云何菩薩如理相應修習佛法？如理者名入緣生。何以故？如彼彼因緣，感彼彼果報。謂：如佈施因，獲大財富；是故菩薩行佈施已，盡將回向一切智智，滿足成就檀波羅蜜。尸羅是生人天之因，菩薩普令污戒有情安住凈戒，要期迴向薩婆若已，滿足成就戒波羅蜜。忍辱柔和為莊嚴身、口、意之因，菩薩常行自利、利他，不為惱害住于忍辱，迴向薩婆若已，滿足成就忍波羅蜜。精進為能引攝一切佛法之因，菩薩應發勤精進心，積集一切所有善根，盡將回向薩婆若已，滿足成就精進波羅蜜。禪定為于正知之因，菩薩為欲求正知故，修習奢摩他資糧，盡以迴向薩婆若已，滿足成就禪波羅蜜。般若多聞為大慧之因，菩薩不取不執聞相，迴向薩婆若已，滿足成就般若波羅蜜。如是能於一切善法，知如是因感如是果，是名因緣如理作意。
「複次，如理作意者，謂如於我及一切法如理作意
【現代漢語翻譯】 現代漢語譯本：如此了知根本清凈；又應當憶念那無我之見，無有情之見，無命者之見，無受者之見。再者，所說的『有情』這個名稱，只是從顛倒見、纏縛、無明、貪愛，以及虛妄分別等各種煩惱而生，並沒有真實的自性。而那位菩薩，應當斷除虛妄顛倒的一切煩惱，併爲有情宣說如此的法，不破壞他們的本性。爲了讓他們了知有情是空無的，有情是遠離的，應當如此來成熟有情。善男子！這名為菩薩善於了知有情本來的清凈而成熟他們。 善男子！菩薩如何如理相應地修習佛法呢？『如理』的意思是進入緣起。為什麼呢？因為根據種種因緣，感得種種果報。例如：佈施的因，獲得大財富；因此菩薩在行佈施之後，全部都回向一切智智（佛的智慧），圓滿成就檀波羅蜜（佈施的完美）。持戒是生於人天之因，菩薩普遍令破戒的有情安住于清凈的戒律，並期望迴向薩婆若（一切智），圓滿成就戒波羅蜜（持戒的完美）。忍辱柔和是莊嚴身、口、意之因，菩薩常常行自利利他，不因惱害而住于忍辱，迴向薩婆若之後，圓滿成就忍波羅蜜（忍辱的完美）。精進是能夠引攝一切佛法之因，菩薩應當發起勤奮精進之心，積累一切所有的善根，全部都回向薩婆若之後，圓滿成就精進波羅蜜（精進的完美）。禪定是獲得正知之因，菩薩爲了求得正知，修習奢摩他（止）的資糧，全部都回向薩婆若之後，圓滿成就禪波羅蜜（禪定的完美）。般若多聞是大智慧之因，菩薩不執取不執著于所聞之相，迴向薩婆若之後，圓滿成就般若波羅蜜（智慧的完美）。像這樣能夠對於一切善法，了知如此的因感得如此的果，這名為因緣如理作意。 再者，如理作意是指，例如對於我以及一切法如理作意。
【English Translation】 English version: Thus knowing the fundamental purity; one should also contemplate the view of no-self, the view of no sentient being, the view of no life, and the view of no experiencer. Furthermore, the term 『sentient being』 is merely born from distorted views, attachments, ignorance, craving, and false discriminations of various afflictions, and has no real essence. And that Bodhisattva should eliminate all false and distorted afflictions, and explain such Dharma to sentient beings, without destroying their nature. In order to make them understand that sentient beings are empty, and that sentient beings are detached, one should thus mature sentient beings. Good man! This is called a Bodhisattva who is skilled in knowing the original purity of sentient beings and matures them. Good man! How does a Bodhisattva cultivate the Buddha Dharma in accordance with reason? 『In accordance with reason』 means entering into dependent origination. Why? Because according to various causes and conditions, various results are experienced. For example: the cause of giving leads to great wealth; therefore, after practicing giving, the Bodhisattva dedicates all of it to all-knowing wisdom (Buddha's wisdom), and perfectly accomplishes Dāna pāramitā (perfection of giving). Morality is the cause of being born in the human and heavenly realms, the Bodhisattva universally causes sentient beings who have broken precepts to abide in pure precepts, and expects to dedicate it to Sarvajña (all-knowing wisdom), and perfectly accomplishes Śīla pāramitā (perfection of morality). Patience and gentleness are the cause of adorning body, speech, and mind, the Bodhisattva constantly practices self-benefit and benefiting others, does not dwell in patience due to harm, and after dedicating it to Sarvajña, perfectly accomplishes Kṣānti pāramitā (perfection of patience). Diligence is the cause of attracting all Buddha Dharma, the Bodhisattva should generate a diligent mind, accumulate all good roots, and after dedicating all of it to Sarvajña, perfectly accomplishes Vīrya pāramitā (perfection of diligence). Meditation is the cause of obtaining right knowledge, the Bodhisattva, in order to seek right knowledge, cultivates the resources of Śamatha (calm abiding), and after dedicating all of it to Sarvajña, perfectly accomplishes Dhyāna pāramitā (perfection of meditation). Prajñā (wisdom) and extensive learning are the cause of great wisdom, the Bodhisattva does not grasp or cling to the appearance of what is heard, and after dedicating it to Sarvajña, perfectly accomplishes Prajñā pāramitā (perfection of wisdom). In this way, being able to know that such a cause leads to such a result for all good dharmas, this is called contemplating dependent origination in accordance with reason. Furthermore, contemplating in accordance with reason means, for example, contemplating in accordance with reason regarding the self and all dharmas.
。如是知我、無我，一切法悉皆無我；知我是空，一切法悉皆是空；我但有名，一切法亦唯有名。菩薩如是如理作意，於一切法平等相應，即是具足一切佛法。是為菩薩如理相應修習佛法。
「善男子！云何菩薩不退神通，於一切法而得自在？善男子！若有沙門或婆羅門，不害身見起于神通，彼還退失。若時菩薩已害身見，及能遠離六十二等一切諸見，起于神通，名為具智、具慧、具覺、具施、具戒、具定；亦即名為身心遠離具是智已，內常寂靜外無所行，遍所知心可所欲心，善抉擇心善清凈慧，無煩惱濁得光明無翳智，積集福資糧，積集智資糧，積集奢摩他資糧，積集毗缽舍那資糧；資以檀那、凈戒莊嚴，被以忍辱、精進甲冑，依于禪定、善修般若，隨順大慈安住大悲，超出方便成如是法，起妙神通高昇無礙，乃至坐于菩提道場，以神通故於一切法皆得自在，現一切色、聞一切聲、入一切心，憶念無量劫，獲得一切遊戲神通；伏斷諸漏乃至隨意轉變皆得自在，於一切法無復功用。善男子！是為菩薩不退神通，於一切法而得自在。
「善男子！云何菩薩入甚深佛法理趣，一切聲聞、緣覺難測？善男子！甚深者名為緣生理趣。所謂：無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，
【現代漢語翻譯】 現代漢語譯本：如此了知『我』和『無我』，一切法都無『我』；了知『我』是空，一切法都是空；『我』只是一個名稱，一切法也只是名稱。菩薩像這樣如理作意，與一切法平等相應，就是具足一切佛法。這就是菩薩如理相應地修習佛法。 『善男子！』，菩薩如何不退失神通，在一切法中獲得自在？『善男子！』，如果有沙門或婆羅門，不去除身見而生起神通，他們還會退失。如果菩薩已經去除身見，並且能夠遠離六十二種等一切見解，生起神通，就稱為具足智慧、具足覺悟、具足佈施、具足持戒、具足禪定；也稱為身心遠離，具足智慧后，內心常保持寂靜，外在沒有行為，普遍了知一切事物，心隨所欲，善於抉擇，具有清凈的智慧，沒有煩惱的污濁，獲得光明無翳的智慧，積累福德資糧，積累智慧資糧，積累奢摩他（止，samatha）資糧，積累毗缽舍那（觀，vipassanā）資糧；以佈施和清凈的戒律來莊嚴自己，披上忍辱和精進的鎧甲，依靠禪定，善修般若（prajna），隨順大慈，安住大悲，超越方便，成就這樣的法，生起微妙的神通，高昇無礙，乃至坐在菩提道場，因為神通的緣故，在一切法中都獲得自在，顯現一切色相，聽到一切聲音，進入一切心識，憶念無量劫，獲得一切遊戲神通；降伏斷除各種煩惱，乃至隨意轉變都獲得自在，在一切法中不再需要功用。『善男子！』，這就是菩薩不退失神通，在一切法中獲得自在。 『善男子！』，菩薩如何進入甚深的佛法理趣，讓一切聲聞（sravaka）、緣覺（pratyekabuddha）都難以測度？『善男子！』，甚深的意思是指緣起（pratītyasamutpāda）的道理。所謂：無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，
【English Translation】 English version: Thus knowing 'self' and 'no-self,' all dharmas are without 'self'; knowing 'self' is empty, all dharmas are empty; 'self' is just a name, all dharmas are also just names. When a Bodhisattva thus attends to things in accordance with reason, and is in equanimity with all dharmas, they are complete with all Buddha-dharmas. This is how a Bodhisattva cultivates the Buddha-dharma in accordance with reason. 'Good man!,' how does a Bodhisattva not regress in their supernormal powers, and attain freedom in all dharmas? 'Good man!,' if there are śramaṇas or Brahmins who develop supernormal powers without eliminating the view of self, they will regress. If a Bodhisattva has eliminated the view of self, and is able to be free from all views such as the sixty-two views, and develops supernormal powers, they are called complete in wisdom, complete in enlightenment, complete in giving, complete in precepts, complete in samadhi; they are also called having separated body and mind, having completed wisdom, their inner mind is always tranquil, outwardly they have no actions, they universally know all things, their mind is as they wish, they are good at discernment, they have pure wisdom, they are without the turbidity of afflictions, they attain the wisdom of light without obscuration, they accumulate merit resources, they accumulate wisdom resources, they accumulate samatha (calm abiding) resources, they accumulate vipassanā (insight) resources; they adorn themselves with giving and pure precepts, they are clad in the armor of patience and diligence, they rely on samadhi, they cultivate prajna (wisdom) well, they accord with great loving-kindness, they abide in great compassion, they transcend skillful means, they accomplish such dharmas, they develop wondrous supernormal powers, they ascend high without obstruction, and even sit at the Bodhi-tree, because of supernormal powers, they attain freedom in all dharmas, they manifest all forms, they hear all sounds, they enter all minds, they remember countless kalpas, they attain all playful supernormal powers; they subdue and cut off all outflows, and even transform at will, they attain freedom, in all dharmas they no longer need effort. 'Good man!,' this is how a Bodhisattva does not regress in their supernormal powers, and attains freedom in all dharmas. 'Good man!,' how does a Bodhisattva enter the profound principle of the Buddha-dharma, which is difficult for all śrāvakas (hearers) and pratyekabuddhas (solitary realizers) to fathom? 'Good man!,' profound means the principle of dependent origination (pratītyasamutpāda). That is: ignorance conditions volitional formations, volitional formations condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving,
愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。由集為因為緣，生大苦蘊，令諸有情流轉雜染。菩薩于彼善能了知，此則名為緣生理趣。云何名為緣滅理趣？謂：無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六處滅，六處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅；由是因緣滅則大苦蘊滅，故令有情獲得清凈，如是名為緣滅理趣。若菩薩于彼如是了知，是名為入甚深理趣，非諸聲聞、緣覺能于雜染得清凈者，此是諸佛如來境界。若菩薩以佛威神加持之力，則能於此隨分覺悟。
「複次，甚深者名薩迦耶，薩迦耶清凈故一切法清凈。何以故？此薩迦耶推求根本無所得故，其無所得則為甚深，諸佛於我皆無所得，我本清凈，如我清凈一切法亦清凈。以何因緣而名清凈？謂彼諸法本來不生，無所起、滅，故名清凈。複次，無暗、無明、無阿賴耶，真實勝義名為甚深。彼無眼滅，乃至亦無意滅，無有境界，是無境界則是真實。第一義諦名為甚深，亦無心、意執著勝義，以難測難見不可覺故；於此諸類甚深法理，但以假名隨順世諦，於他有情分別顯示，是為菩薩得入甚深佛法理趣，一切聲聞、緣覺難測。
「善男子！云何菩薩入緣起善巧智遠離一切
【現代漢語翻譯】 現代漢語譯本：愛因緣而生執取，執取因緣而生存在，存在因緣而生出生，出生因緣而生衰老、死亡、憂愁、悲傷、痛苦和煩惱。由這些集聚的因緣，產生巨大的苦蘊，使一切有情眾生在雜染中流轉。菩薩對此能夠善巧地了知，這稱為緣起生起的道理。什麼是緣起滅的道理呢？就是說：無明滅則行滅，行滅則識滅，識滅則名色（指精神和物質）滅，名色滅則六處（眼、耳、鼻、舌、身、意）滅，六處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅；由於這些因緣的滅除，巨大的苦蘊也隨之滅除，因此使有情眾生獲得清凈。這稱為緣起滅的道理。如果菩薩能夠如此了知，就稱為進入了甚深的道理，這不是聲聞（聽聞佛法而修行的人）、緣覺（自己覺悟的人）所能達到的，他們不能從雜染中獲得清凈，這是諸佛如來的境界。如果菩薩以佛的威神加持之力，就能對此有所覺悟。 其次，甚深的意思是指薩迦耶（身見，認為五蘊為我），薩迦耶清凈，一切法也就清凈。為什麼呢？因為這個薩迦耶追究其根本是不可得的，它的不可得就是甚深。諸佛對於我都是不可得的，我本性清凈，如同我清凈一樣，一切法也清凈。以什麼因緣稱為清凈呢？就是說那些法本來不生，沒有起始，沒有滅亡，所以稱為清凈。其次，沒有黑暗、沒有無明、沒有阿賴耶識（第八識，含藏一切種子），真實勝義稱為甚深。那裡沒有眼滅，乃至也沒有意滅，沒有境界，沒有境界就是真實。第一義諦稱為甚深，也沒有心意執著勝義，因為它難以測度、難以看見、不可覺知。對於這些甚深的法理，只是用假名來隨順世俗的真理，為其他有情眾生分別顯示，這是菩薩得以進入甚深佛法道理的途徑，一切聲聞、緣覺難以測度。 善男子！什麼是菩薩進入緣起善巧智慧，遠離一切
【English Translation】 English version: Craving arises from conditions, grasping arises from craving, existence arises from grasping, birth arises from existence, and old age, death, sorrow, lamentation, pain, and distress arise from birth. Due to the accumulation of these conditions, a great mass of suffering arises, causing all sentient beings to transmigrate in defilement. A Bodhisattva who is skilled in understanding this is said to comprehend the principle of conditioned arising. What is the principle of conditioned cessation? It means that when ignorance ceases, volitional activities cease; when volitional activities cease, consciousness ceases; when consciousness ceases, name and form (mind and matter) cease; when name and form cease, the six sense bases (eye, ear, nose, tongue, body, and mind) cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, existence ceases; when existence ceases, birth ceases; and when birth ceases, old age, death, sorrow, lamentation, pain, and distress cease. Because of the cessation of these conditions, the great mass of suffering also ceases, thus enabling sentient beings to attain purity. This is called the principle of conditioned cessation. If a Bodhisattva understands this, it is said that they have entered into the profound principle, which is not attainable by Śrāvakas (those who hear the Dharma and practice) or Pratyekabuddhas (those who attain enlightenment on their own), as they cannot attain purity from defilement. This is the realm of the Tathāgatas (Buddhas). If a Bodhisattva is empowered by the Buddha's majestic power, they can awaken to this to some extent. Furthermore, 'profound' refers to 'satkāyadṛṣṭi' (the view of self, the belief that the five aggregates are the self). When satkāyadṛṣṭi is pure, all dharmas are pure. Why? Because when the root of this satkāyadṛṣṭi is investigated, it is found to be unattainable. This unattainability is what is profound. For the Buddhas, 'I' is unattainable. My nature is pure, and just as I am pure, all dharmas are also pure. By what condition is it called pure? It is because those dharmas are originally unborn, without beginning, and without cessation, hence they are called pure. Furthermore, the absence of darkness, ignorance, and ālayavijñāna (the eighth consciousness, which stores all seeds) is called profound, the true ultimate meaning. There is no cessation of the eye, nor even the cessation of the mind. There are no realms, and the absence of realms is the truth. The ultimate truth is called profound, and there is no attachment of mind or intention to the ultimate meaning, because it is difficult to measure, difficult to see, and impossible to perceive. These profound principles are only given provisional names to accord with worldly truths, and are shown separately to other sentient beings. This is how a Bodhisattva enters the profound principles of the Buddha's Dharma, which is difficult for all Śrāvakas and Pratyekabuddhas to fathom. Good man! How does a Bodhisattva enter the skillful wisdom of conditioned arising, and thereby be free from all
邊見？善男子！緣起者無所緣是緣起；無事、無成就是緣起；無常、苦、無我、寂靜是緣起；無我、無有情、無命者、無養育，無補特伽羅、無人、無儒童是緣起；無生、無起是緣起；無所有、無功用空、無相寂靜、無所行、無戲論，是故名無戲論法：如是生是為生，如是滅是為滅。複次，無我、無有情、無壽命、無養育，無補特伽羅、無人、無儒童，則無有法可為緣生，于彼無我主宰名故。譬如草木、墻壁、影像，一切諸法亦復如是。如外諸法之所生時生無所有，滅時滅無所有。內法亦爾，生時生無所有，滅時滅無所有。除緣起法，無實所生，闕緣無滅，如是相應則一切邊見悉皆離也。云何邊見？邊見者名斷、名常，生時不生、壞時不壞，無生、無壞於斷、常邊自然清凈，自清凈故於諸邊見皆得清凈。善男子！是為菩薩入緣起善巧智遠離邊見。
「善男子！云何菩薩以如來印印于真如不間斷善巧智？善男子！如來印印者不間斷印，無生、無轉、無所取、無動、無所動，一切世間人、天、阿修羅，無所傾動。何以故？世間人、天、阿修羅，以彼印印。如是如來印，究竟不生印，究竟空性印，究竟無相印，究竟無愿印，究竟無為印，究竟離欲印，究竟真如印，究竟實際印，究竟虛空印。善男子！譬如空中印無所現
【現代漢語翻譯】 現代漢語譯本 什麼是邊見？善男子！緣起（pratītyasamutpāda，指事物相互依存的生起）的本質是無所緣，即沒有一個固定的實體作為其生起的條件；無事、無成就是緣起，意味著沒有一個獨立的行動者或結果；無常（anitya，指事物變化無常）、苦（duhkha，指痛苦）、無我（anātman，指沒有永恒不變的自我）、寂靜（śānta，指涅槃的寂靜）是緣起；無我、無有情（sattva，指有情眾生）、無命者（jīva，指生命）、無養育（poṣa，指滋養），無補特伽羅（pudgala，指人）、無人（manuja，指人）、無儒童（mānava，指年輕人）是緣起；無生（anutpāda，指不生）、無起是緣起；無所有（akiṃcana，指一無所有）、無功用空（apraṇihita-śūnyatā，指無愿空）、無相寂靜（animitta-śānta，指無相寂靜）、無所行（anabhisaṃskāra，指無造作）、無戲論（niṣprapañca，指遠離戲論），因此被稱為無戲論法：如此生起即是生起，如此滅去即是滅去。再者，無我、無有情、無壽命、無養育，無補特伽羅、無人、無儒童，則沒有法可以被認為是緣生的，因為在這些概念中沒有一個主宰者。譬如草木、墻壁、影像，一切諸法也是如此。如同外在諸法生起時，其生起是無所有的，滅去時，其滅去也是無所有的。內在諸法也是如此，生起時，其生起是無所有的，滅去時，其滅去也是無所有的。除了緣起法，沒有真實的生起，缺少因緣就沒有滅去，如此相應，則一切邊見都得以遠離。什麼是邊見？邊見指的是斷見（uccheda-dṛṣṭi，認為死後一切皆無）和常見（śāśvata-dṛṣṭi，認為存在永恒不變的實體），生起時不是真的生起，壞滅時不是真的壞滅，無生、無壞，在斷見和常見兩邊自然清凈，因為自身清凈，所以對一切邊見都能清凈。善男子！這就是菩薩以善巧智慧深入緣起，遠離邊見的方法。 善男子！菩薩如何以如來印（tathāgata-mudrā，指佛陀的印記）印證真如（tathatā，指事物的真實本性）而獲得不間斷的善巧智慧？善男子！如來印的印證是不間斷的印證，無生、無轉、無所取、無動、無所動，一切世間的人、天、阿修羅（asura，指非天），都無法動搖。為什麼呢？因為世間的人、天、阿修羅，都以這個印來印證。這樣的如來印，是究竟不生印，究竟空性印（śūnyatā-mudrā，指空性的印記），究竟無相印（animitta-mudrā，指無相的印記），究竟無愿印（apraṇihita-mudrā，指無愿的印記），究竟無為印（asaṃskṛta-mudrā，指無為的印記），究竟離欲印（virāga-mudrā，指離欲的印記），究竟真如印，究竟實際印（bhūta-koṭi-mudrā，指實際的印記），究竟虛空印（ākāśa-mudrā，指虛空的印記）。善男子！譬如空中的印記，沒有任何顯現。
【English Translation】 English version What are the extreme views? Good son! Dependent origination (pratītyasamutpāda) is that which has no object of dependence; it is without action or accomplishment; impermanence (anitya), suffering (duhkha), no-self (anātman), and tranquility (śānta) are dependent origination; no-self, no sentient being (sattva), no life (jīva), no nourishment (poṣa), no person (pudgala), no human (manuja), no youth (mānava) are dependent origination; no birth (anutpāda), no arising are dependent origination; nothingness (akiṃcana), purposeless emptiness (apraṇihita-śūnyatā), signless tranquility (animitta-śānta), non-activity (anabhisaṃskāra), and non-conceptualization (niṣprapañca), are therefore called non-conceptual dharmas: thus arising is arising, thus ceasing is ceasing. Furthermore, no-self, no sentient being, no life, no nourishment, no person, no human, no youth, then there is no dharma that can be said to arise dependently, because there is no master in these concepts. Just like grass, trees, walls, and images, all dharmas are also like this. Just as external dharmas, when they arise, their arising is without substance, and when they cease, their ceasing is without substance. Internal dharmas are also like this, when they arise, their arising is without substance, and when they cease, their ceasing is without substance. Apart from dependent origination, there is no real arising, and without conditions, there is no ceasing. In this way, all extreme views are abandoned. What are extreme views? Extreme views are called annihilationism (uccheda-dṛṣṭi) and eternalism (śāśvata-dṛṣṭi), not truly arising when arising, not truly ceasing when ceasing, no arising, no ceasing, naturally pure from the extremes of annihilationism and eternalism, and because of self-purity, all extreme views are purified. Good son! This is how a Bodhisattva enters into the skillful wisdom of dependent origination and abandons extreme views. Good son! How does a Bodhisattva, by sealing the suchness (tathatā) with the Tathagata seal (tathāgata-mudrā), obtain uninterrupted skillful wisdom? Good son! The sealing of the Tathagata seal is an uninterrupted seal, without birth, without transformation, without grasping, without movement, without being moved, and cannot be shaken by all the people, gods, and asuras (asura) in the world. Why is that? Because the people, gods, and asuras in the world are sealed by this seal. Such a Tathagata seal is the ultimate seal of no birth, the ultimate seal of emptiness (śūnyatā-mudrā), the ultimate seal of signlessness (animitta-mudrā), the ultimate seal of wishlessness (apraṇihita-mudrā), the ultimate seal of non-action (asaṃskṛta-mudrā), the ultimate seal of detachment (virāga-mudrā), the ultimate seal of suchness, the ultimate seal of reality (bhūta-koṭi-mudrā), and the ultimate seal of space (ākāśa-mudrā). Good son! Just like a seal in the sky, nothing appears.
，如是如來印，於五眼而不現於光明之相，以自相印而印之。故乃至如來於一切法施設言說，皆以如來印印之，是為施設；彼所有識及境界法皆是作法安立而於彼法不作種種安立之相。以真如印印之，無有間斷。云何于真如間斷？若分別諸法見上、中、下，名為間斷；若於諸法無所分別，名無間斷。複次，于多分別而生分別，于彼真如無能壞亂。譬如有情于空中行，而彼虛空無有破壞。如是一切有情于真如中行，而彼真如無有斷壞。菩薩如是，由以智故，於色、於法以真如印印之，不于真如間斷破壞；是為菩薩以如來印印于真如不間斷善巧智。
「善男子！云何菩薩入於法界甚深理趣，見一切法與諸法界，互相周遍平等一性？法界者亦名離欲界，離一切塵故；亦名不生界，無聚集故；不相違界，本無生故；無往界，無等故；無來界，無礙故；無住界，不生起故；如如界，三世平等故；無我界，本來清凈故；無壽者界，由勝義故；無了別界，無所住故；無阿賴耶界，無染污故；無生起界，性決定故；如虛空界，性清凈故；如涅槃界，無戲論故；如是名為入法界理趣。若菩薩入如是理趣，凡所演說一一語言，皆與法界理趣互相周遍，即知欲界、法界無二無別。複次，欲性法界、嗔性法界無二；嗔性法界、癡性法界無
【現代漢語翻譯】 現代漢語譯本：『如是如來印（Tathagata-mudra，如來的印記），在五眼（五種智慧之眼）中不顯現光明之相，而是以自相印（Svalaksana-mudra，自身特性的印記）來印證。因此，乃至如來對一切法施設言說，都以如來印印證，這是施設；彼所有識（Vijnana，意識）及境界法（Visaya-dharma，所認知的事物）都是作法安立（Krtaka-dharma-pratisthapana，人為設立的法），而對於這些法不作種種安立之相。以真如印（Tathata-mudra，真如的印記）印證，沒有間斷。如何理解真如的間斷呢？如果分別諸法，見有上、中、下，就叫做間斷；如果對於諸法沒有分別，就叫做沒有間斷。再者，對於多種分別而生起分別，對於真如來說，沒有能破壞擾亂的。譬如有情在空中行走，而虛空不會被破壞。同樣，一切有情在真如中行走，而真如不會被斷壞。菩薩也是這樣，因為有智慧，對於色（Rupa，物質）、對於法（Dharma，事物）以真如印印證，不會對真如造成間斷破壞；這就是菩薩以如來印印證真如而不間斷的善巧智慧。 『善男子！菩薩如何進入法界（Dharmadhatu，一切法的界限）甚深理趣，見到一切法與諸法界，互相周遍、平等一性呢？法界也叫做離欲界（Viraga-dhatu，沒有慾望的界），因為遠離一切塵垢；也叫做不生界（Aja-dhatu，不產生的界），因為沒有聚集；不相違界（Aviruddha-dhatu，不矛盾的界），因為本來沒有產生；無往界（Agati-dhatu，沒有去處的界），因為沒有相等；無來界（Anagamana-dhatu，沒有來處的界），因為沒有障礙；無住界（Asthita-dhatu，沒有停留的界），因為不生起；如如界（Tathata-dhatu，真如的界），因為三世平等；無我界（Anatma-dhatu，沒有自我的界），因為本來清凈；無壽者界（Ayu-jiva-dhatu，沒有壽命的界），因為勝義諦；無了別界（Avikalpa-dhatu，沒有分別的界），因為沒有停留；無阿賴耶界（Alaya-dhatu，沒有阿賴耶識的界），因為沒有染污；無生起界（Anutpada-dhatu，沒有產生的界），因為自性決定；如虛空界（Akasa-dhatu，虛空的界），因為自性清凈；如涅槃界（Nirvana-dhatu，涅槃的界），因為沒有戲論。這樣就叫做進入法界理趣。如果菩薩進入這樣的理趣，凡所演說的一一語言，都與法界理趣互相周遍，就知道欲界（Kama-dhatu，慾望的界）、法界沒有二樣沒有分別。再者，欲的自性法界、嗔的自性法界沒有二樣；嗔的自性法界、癡的自性法界沒有
【English Translation】 English version: 'Such is the Tathagata-mudra (the seal of the Thus-Come One), which does not appear as a luminous form in the five eyes (five kinds of wisdom eyes), but is sealed with the Svalaksana-mudra (the seal of self-characteristic). Therefore, even when the Tathagata establishes speech about all dharmas, it is sealed with the Tathagata-mudra, and this is the establishment; all the Vijnana (consciousness) and Visaya-dharma (objects of cognition) are Krtaka-dharma-pratisthapana (artificially established dharmas), and no various forms of establishment are made for these dharmas. It is sealed with the Tathata-mudra (the seal of suchness), without interruption. How is the interruption of suchness understood? If one distinguishes dharmas and sees superior, middle, and inferior, it is called interruption; if one does not distinguish dharmas, it is called non-interruption. Furthermore, when distinctions arise from multiple distinctions, there is nothing that can disrupt or disturb suchness. For example, when sentient beings walk in the sky, the sky is not destroyed. Similarly, when all sentient beings walk in suchness, suchness is not broken or destroyed. Bodhisattvas are like this; because of their wisdom, they seal Rupa (form) and Dharma (phenomena) with the Tathata-mudra, without interrupting or destroying suchness; this is the Bodhisattva's skillful wisdom in sealing suchness with the Tathagata-mudra without interruption. 'Good man! How does a Bodhisattva enter the profound principle of the Dharmadhatu (the realm of all dharmas), seeing that all dharmas and the realms of all dharmas are mutually pervasive, equal, and of one nature? The Dharmadhatu is also called the Viraga-dhatu (the realm without desire), because it is free from all defilements; it is also called the Aja-dhatu (the realm of non-arising), because there is no aggregation; the Aviruddha-dhatu (the realm of non-contradiction), because it is originally without arising; the Agati-dhatu (the realm without going), because there is no equal; the Anagamana-dhatu (the realm without coming), because there is no obstruction; the Asthita-dhatu (the realm without abiding), because it does not arise; the Tathata-dhatu (the realm of suchness), because the three times are equal; the Anatma-dhatu (the realm without self), because it is originally pure; the Ayu-jiva-dhatu (the realm without life-span), because of the ultimate truth; the Avikalpa-dhatu (the realm without discrimination), because there is no abiding; the Alaya-dhatu (the realm without Alaya-consciousness), because there is no defilement; the Anutpada-dhatu (the realm without arising), because its nature is determined; like the Akasa-dhatu (the realm of space), because its nature is pure; like the Nirvana-dhatu (the realm of Nirvana), because there is no conceptual proliferation. This is called entering the principle of the Dharmadhatu. If a Bodhisattva enters such a principle, every word they speak is mutually pervasive with the principle of the Dharmadhatu, and they know that the Kama-dhatu (the realm of desire) and the Dharmadhatu are not two and not different. Furthermore, the Dharmadhatu of the nature of desire and the Dharmadhatu of the nature of anger are not two; the Dharmadhatu of the nature of anger and the Dharmadhatu of the nature of ignorance are not
二；癡性法界、煩惱性法界無二；煩惱性法界、欲界性法界無二；欲界性法界、色界性法界無二；色界性法界、無色界性法界無二；無色界性法界、空性法界無二；空性法界、眼界性法界無二；眼界性法界、色性法界無二；色性法界、眼識界性法界無二；眼識界性法界乃至意界性法界無二；意界性法界、意識界性法界無二；意識界性法界、蘊界性法界無二；蘊界性法界、地、水、火、風界性法界無二；地、水、火、風界性法界、空性法界無二；乃至八萬四千法蘊行、一切法法界無二；是為一切法法性界。若菩薩由平等智入如是法界，則能見一切法平等性理趣。善男子！是為菩薩入法界理趣。
「善男子！云何菩薩意樂堅固猶若金剛，住此大乘無有傾動？善男子！菩薩成就十二種法，意樂堅固猶若金剛，不為人、天世間所壞。云何十二？所謂：菩提心意樂增上意樂不壞故；于施、戒、忍、精進、禪定、般若不壞故；大慈、大悲不壞故；四攝法不壞故；成熟有情不壞故；凈佛國土不壞故；不厭患生死不壞故；無厭足善根不壞故；為莊嚴相好設無遮施會不壞故；為護正法棄捨身命不壞故；所有善根回施一切有情不壞故；積集一切佛法不壞故。善男子！若菩薩于如是法修習不壞，當知爾時名為成就堅固金剛不壞意樂；如
【現代漢語翻譯】 現代漢語譯本 二：癡性法界（指由愚癡產生的法界）、煩惱性法界（指由煩惱產生的法界）沒有差別；煩惱性法界、欲界性法界（指眾生對慾望執著的法界）沒有差別；欲界性法界、性法界（指事物本性的法界）沒有差別；性法界、無性法界（指沒有自性的法界）沒有差別；無性法界、空性法界（指一切皆空的法界）沒有差別；空性法界、眼界性法界（指眼根的法界）沒有差別；眼界性法界、色性法界（指色塵的法界）沒有差別；色性法界、眼識界性法界（指眼識的法界）沒有差別；眼識界性法界乃至意界性法界（指意識的法界）沒有差別；意界性法界、意識界性法界（指意識的法界）沒有差別；意識界性法界、蘊界性法界（指五蘊的法界）沒有差別；蘊界性法界、地、水、火、風界性法界（指四大元素的法界）沒有差別；地、水、火、風界性法界、空性法界沒有差別；乃至八萬四千法蘊行（指佛法中所有的修行方法）、一切法法界沒有差別；這就是一切法的法性界。如果菩薩通過平等智慧進入這樣的法界，就能看到一切法平等的真理。善男子！這就是菩薩進入法界真理的方法。
『善男子！』，菩薩如何才能意樂堅固如金剛一般，安住于大乘佛法而不動搖呢？『善男子！』，菩薩成就十二種法，意樂就能堅固如金剛，不會被世間的人或天所破壞。這十二種法是什麼呢？就是：菩提心（指覺悟之心）的意樂和增上意樂（指不斷增長的意樂）不被破壞；對於佈施、持戒、忍辱、精進、禪定、般若（指智慧）不被破壞；大慈、大悲（指無條件的愛和同情）不被破壞；四攝法（指佈施、愛語、利行、同事）不被破壞；成熟有情（指幫助眾生覺悟）不被破壞；清凈佛國土（指莊嚴佛的凈土）不被破壞；不厭倦生死（指不畏懼輪迴）不被破壞；對善根沒有厭足（指不斷積累善行）不被破壞；爲了莊嚴佛的相好而設立無遮施會（指不加限制的佈施）不被破壞；爲了守護正法而捨棄身命不被破壞；將所有善根迴向給一切眾生不被破壞；積累一切佛法不被破壞。『善男子！』，如果菩薩在這些法上修習而不被破壞，就可以知道他已經成就了堅固如金剛般不壞的意樂；就像...
【English Translation】 English version Secondly, the realm of ignorance (the realm arising from ignorance) and the realm of afflictions (the realm arising from defilements) are not two; the realm of afflictions and the realm of desire (the realm of beings attached to desires) are not two; the realm of desire and the realm of nature (the realm of the inherent nature of things) are not two; the realm of nature and the realm of no-nature (the realm of no inherent nature) are not two; the realm of no-nature and the realm of emptiness (the realm of all things being empty) are not two; the realm of emptiness and the realm of the eye (the realm of the eye sense organ) are not two; the realm of the eye and the realm of form (the realm of visual objects) are not two; the realm of form and the realm of eye consciousness (the realm of eye consciousness) are not two; the realm of eye consciousness and even the realm of mind (the realm of consciousness) are not two; the realm of mind and the realm of mental consciousness (the realm of mental consciousness) are not two; the realm of mental consciousness and the realm of aggregates (the realm of the five aggregates) are not two; the realm of aggregates and the realms of earth, water, fire, and wind (the realms of the four elements) are not two; the realms of earth, water, fire, and wind and the realm of emptiness are not two; and even the eighty-four thousand aggregates of Dharma practices (all the methods of practice in Buddhism), all realms of Dharma are not two; this is the realm of the Dharma nature of all things. If a Bodhisattva enters such a realm through equal wisdom, then he can see the equal nature of all things. Good man! This is the way a Bodhisattva enters the realm of Dharma.
'Good man!', how can a Bodhisattva's intention be as firm as a diamond, dwelling in the Mahayana without wavering? 'Good man!', a Bodhisattva who achieves twelve dharmas will have an intention as firm as a diamond, and will not be destroyed by the world of humans or gods. What are these twelve? They are: the intention of Bodhicitta (the mind of enlightenment) and the intention of increasing aspiration (the intention of continuous growth) are not destroyed; the practice of giving, morality, patience, diligence, meditation, and prajna (wisdom) are not destroyed; great loving-kindness and great compassion (unconditional love and compassion) are not destroyed; the four means of attraction (giving, kind speech, beneficial action, and cooperation) are not destroyed; maturing sentient beings (helping beings to awaken) is not destroyed; purifying the Buddha's land (beautifying the Buddha's pure land) is not destroyed; not being weary of birth and death (not fearing reincarnation) is not destroyed; not being satisfied with good roots (continuously accumulating good deeds) is not destroyed; establishing unobstructed giving assemblies (unrestricted giving) to adorn the Buddha's marks and characteristics is not destroyed; abandoning life to protect the true Dharma is not destroyed; dedicating all good roots to all sentient beings is not destroyed; accumulating all Buddha dharmas is not destroyed. 'Good man!', if a Bodhisattva practices these dharmas without being destroyed, then know that he has achieved a firm, diamond-like, indestructible intention; like...
金剛寶能摧諸寶自體不壞。如是菩薩成就堅固意樂，能摧一切有情煩惱隨眠而自體不壞。善男子！是為菩薩成就金剛堅固意樂，於此大乘無有傾動。
「善男子！云何菩薩于自境界清凈如佛境界。善男子！佛境界者無有境界，離於境界一切清凈，彼菩薩由自境界及佛境界悉清凈故；而凈眼境界即佛境界，亦無佛境界，及眼境界，無近、無遠。何以故？遠離境界與佛境界，亦無遠離境界及眼境界。其耳境界即佛境界，亦無佛境界，無有遠、近。何以故？遠離境界與佛境界，亦無遠離境界及耳境界。其鼻境界即佛境界，亦無佛境界，無有遠、近。何以故？遠離境界與佛境界，亦無遠離境界及鼻境界。其舌境界即佛境界，亦無佛境界，無有遠、近。何以故？遠離境界與佛境界，亦無遠離境界及舌境界。其身境界即佛境界，亦無佛境界，無有遠、近。何以故？遠離境界與佛境界，亦無遠離境界及身境界。其意境界即佛境界，亦無佛境界，無有遠、近。何以故？遠離境界與佛境界，亦無遠離境界及意境界，乃至蘊、處、界、十二因緣，亦復如是。善男子！若菩薩入佛境界，遠離境界一切境界，若自境界清凈平等，是即名為入佛境界。如是六種境界所有影現，彼皆入于諸佛境界，不生取著悉遠離故。如是如來境界無有染、礙
【現代漢語翻譯】 現代漢語譯本 金剛（vajra）寶能摧毀一切寶物，自身卻不會損壞。同樣，菩薩成就堅固的意樂，能摧毀一切有情（sattva）的煩惱隨眠（anusaya），而自身不會被損壞。善男子！這就是菩薩成就金剛般堅固的意樂，對於這大乘（Mahayana）之道不會動搖。 『善男子！菩薩如何使自己的境界清凈如同佛的境界？善男子！佛的境界是沒有境界的，是遠離一切境界的清凈。菩薩因為自己的境界和佛的境界都清凈，所以眼（cakṣus）的境界就是佛的境界，但也沒有佛的境界，也沒有眼的境界，既不近也不遠。為什麼呢？因為遠離了境界和佛的境界，也沒有遠離境界和眼的境界。耳（śrotra）的境界就是佛的境界，但也沒有佛的境界，沒有遠近。為什麼呢？因為遠離了境界和佛的境界，也沒有遠離境界和耳的境界。鼻（ghrāṇa）的境界就是佛的境界，但也沒有佛的境界，沒有遠近。為什麼呢？因為遠離了境界和佛的境界，也沒有遠離境界和鼻的境界。舌（jihvā）的境界就是佛的境界，但也沒有佛的境界，沒有遠近。為什麼呢？因為遠離了境界和佛的境界，也沒有遠離境界和舌的境界。身（kāya）的境界就是佛的境界，但也沒有佛的境界，沒有遠近。為什麼呢？因為遠離了境界和佛的境界，也沒有遠離境界和身的境界。意（manas）的境界就是佛的境界，但也沒有佛的境界，沒有遠近。為什麼呢？因為遠離了境界和佛的境界，也沒有遠離境界和意的境界。乃至五蘊（skandha）、十二處（ayatana）、十八界（dhātu）、十二因緣（dvādaśāṅga pratītyasamutpāda），也是如此。善男子！如果菩薩進入佛的境界，遠離一切境界，如果自己的境界清凈平等，這就叫做進入佛的境界。像這樣六種境界所顯現的影像，都進入諸佛的境界，因為不執著，所以都遠離了。像這樣，如來的境界沒有染污和障礙。'
【English Translation】 English version A vajra (diamond) jewel can destroy all other jewels, yet it remains indestructible itself. Similarly, a Bodhisattva who has achieved steadfast aspiration can destroy all sentient beings' (sattva) defilements and latent tendencies (anusaya), while remaining indestructible himself. Good man! This is how a Bodhisattva achieves vajra-like steadfast aspiration, and he will not waver in this Mahayana path. 'Good man! How does a Bodhisattva purify his own realm to be like the realm of a Buddha? Good man! The realm of a Buddha is without realm; it is pure, being apart from all realms. Because a Bodhisattva's own realm and the realm of a Buddha are both pure, the realm of the eye (cakṣus) is the realm of a Buddha, yet there is no realm of a Buddha, nor is there a realm of the eye; it is neither near nor far. Why is that? Because it is apart from the realm and the realm of a Buddha, and there is no being apart from the realm and the realm of the eye. The realm of the ear (śrotra) is the realm of a Buddha, yet there is no realm of a Buddha, and there is no near or far. Why is that? Because it is apart from the realm and the realm of a Buddha, and there is no being apart from the realm and the realm of the ear. The realm of the nose (ghrāṇa) is the realm of a Buddha, yet there is no realm of a Buddha, and there is no near or far. Why is that? Because it is apart from the realm and the realm of a Buddha, and there is no being apart from the realm and the realm of the nose. The realm of the tongue (jihvā) is the realm of a Buddha, yet there is no realm of a Buddha, and there is no near or far. Why is that? Because it is apart from the realm and the realm of a Buddha, and there is no being apart from the realm and the realm of the tongue. The realm of the body (kāya) is the realm of a Buddha, yet there is no realm of a Buddha, and there is no near or far. Why is that? Because it is apart from the realm and the realm of a Buddha, and there is no being apart from the realm and the realm of the body. The realm of the mind (manas) is the realm of a Buddha, yet there is no realm of a Buddha, and there is no near or far. Why is that? Because it is apart from the realm and the realm of a Buddha, and there is no being apart from the realm and the realm of the mind. And so it is with the five aggregates (skandha), the twelve sense bases (ayatana), the eighteen elements (dhātu), and the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda). Good man! If a Bodhisattva enters the realm of a Buddha, being apart from all realms, and if his own realm is pure and equal, this is called entering the realm of a Buddha. The appearances of these six realms all enter the realm of the Buddhas, because they do not cling to them and are completely apart from them. Thus, the realm of the Tathagata is without defilement or obstruction.'
，一切境界不染、不礙，亦復如是。善男子！如是解者，是為菩薩成就隨入佛界清凈自界清凈。
「善男子！云何菩薩，獲得陀羅尼無忘法行？善男子！菩薩應於此陀羅尼修持作業。云何修持？善男子！有三十二種修陀羅尼法。所謂：求法故；愛樂法故；法苑樂故；隨法流故；隨順法故；尊上法故；承事供養多聞者故；常于和上及阿阇梨無有我慢，恭敬供養故；求法無厭故；于教授者隨順不逆故；于說法者敬愛如佛不求其短故；于所聞法悉皆受持故；不懈怠故；於法不吝故；所行法施無悕望故；于所聞法如理作意故；于所聞法善觀察故；求于多聞無齊限故；常于梵行無休息故；常樂遠離心寂靜故；常勤修習六隨念故；於六染法常棄捨故；於六和敬恒不捨故；於一切有情起無礙心故；于緣生法修順忍故；於三脫門作意觀察不驚怖故；不捨聖種杜多功德故；護持正法心無下劣故；觀于眾生起大悲故；求于正法不惜身命故；修大智行離愚惑故；成就有情不懈倦故。如是名為修陀羅尼無忘失業。
「複次，善男子！若菩薩得是陀羅尼已，于佛所說悉能遍持令不忘失，謂所聞法無有忘失；以念不忘；以舍覺悟以慧照了；入於一切無盡文字；得諸言音隨類善解智；得無礙辯演說無滯智；于了義經入理趣智；不了義經入
【現代漢語翻譯】 現代漢語譯本：一切境界不被沾染，也不受阻礙，也是如此。善男子！這樣理解，就是菩薩成就了隨順進入佛的境界，清凈自身境界的修行。 「善男子！菩薩如何獲得陀羅尼（總持，記憶力）不忘失的修行方法？善男子！菩薩應當修持陀羅尼。如何修持呢？善男子！有三十二種修持陀羅尼的方法。分別是：爲了求法；因為喜愛佛法；因為喜歡佛法園林；隨順佛法之流；順應佛法；尊重佛法；承事供養多聞者；對於和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師）沒有我慢，恭敬供養；求法沒有厭倦；對於教授者隨順不違逆；對於說法者敬愛如同佛陀，不求其缺點；對於所聽聞的佛法全部接受並持守；不懈怠；對於佛法不吝嗇；所行的法佈施沒有希望回報；對於所聽聞的佛法如理作意；對於所聽聞的佛法善於觀察；求取多聞沒有止境；常常修行梵行沒有休息；常常喜歡遠離喧囂，內心寂靜；常常勤奮修習六隨念；對於六種染污法常常捨棄；對於六和敬恒常不捨棄；對於一切有情眾生生起無障礙的心；對於緣起法修習順忍；對於三解脫門作意觀察不驚恐；不捨棄聖種杜多（dhūta，頭陀）功德；護持正法，內心沒有下劣；觀察眾生生起大悲心；爲了求取正法不惜身命；修習大智慧的修行，遠離愚癡迷惑；成就一切有情眾生不懈怠。這樣就叫做修持陀羅尼不忘失的修行。 「再次，善男子！如果菩薩得到這個陀羅尼之後，對於佛陀所說的一切都能夠普遍持守而不忘失，也就是所聽聞的佛法沒有忘失；以念力不忘失；以舍覺悟；以智慧照亮；進入一切無盡的文字；得到各種語言聲音，能夠隨類別善巧理解的智慧；得到無礙的辯才，演說沒有障礙的智慧；對於了義經進入理趣的智慧；對於不了義經進入
【English Translation】 English version: All realms are unblemished and unobstructed, and so it is. Good man! Such an understanding is how a Bodhisattva achieves the practice of entering the Buddha's realm and purifying their own realm. 「Good man! How does a Bodhisattva obtain the practice of Dharani (total retention, memory) without forgetting? Good man! A Bodhisattva should practice this Dharani. How to practice? Good man! There are thirty-two methods for practicing Dharani. They are: for the sake of seeking the Dharma; because of the love of the Dharma; because of the joy of the Dharma garden; following the flow of the Dharma; conforming to the Dharma; respecting the Dharma; serving and making offerings to the learned; having no arrogance towards the Upadhyaya (preceptor) and Acarya (teacher), and making respectful offerings; seeking the Dharma without weariness; following and not opposing the instructors; respecting and loving the Dharma speakers as if they were Buddhas, not seeking their faults; accepting and upholding all the Dharma that has been heard; not being lazy; not being stingy with the Dharma; performing Dharma giving without expecting anything in return; contemplating the Dharma that has been heard in accordance with the truth; observing the Dharma that has been heard well; seeking extensive learning without limit; constantly practicing pure conduct without rest; constantly enjoying being away from noise and having a peaceful mind; constantly diligently practicing the six recollections; constantly abandoning the six defilements; constantly not abandoning the six harmonies and respects; generating an unobstructed mind towards all sentient beings; practicing patience in accordance with the arising of dependent origination; contemplating the three doors of liberation without fear; not abandoning the meritorious qualities of the holy dhūta (ascetic) practices; protecting the true Dharma without a base mind; observing sentient beings and generating great compassion; not sparing one's life for the sake of seeking the true Dharma; practicing great wisdom, being away from ignorance and delusion; accomplishing all sentient beings without weariness. This is called the practice of Dharani without forgetting. 「Furthermore, good man! If a Bodhisattva obtains this Dharani, they will be able to universally uphold all that the Buddha has spoken without forgetting, that is, the Dharma that has been heard is not forgotten; with mindfulness, not forgetting; with relinquishment, awakening; with wisdom, illuminating; entering all endless words; obtaining the wisdom of understanding various languages and sounds according to their categories; obtaining the wisdom of unobstructed eloquence, speaking without hindrance; for the definitive sutras, entering the wisdom of the true meaning; for the non-definitive sutras, entering
理趣智；入於世俗無盡說智；入于勝義不斷說智；于正斷精進得無退智；於四神足起遊戲智；于諸根中得差別智；于諸力中得無動智；於七覺支得開悟智；於八聖道得入理智；于奢摩他得心住智；于毗缽舍那得法抉擇智；于智解脫得隨順智；于諸辯說得深入智；于諸神通得生起智；于諸波羅蜜得分別智；於四攝法得隨機智；于諸音聲得語路智；于決定法得抉擇智；于諸經義得無間斷智；于諸文字得無盡智；于諸有情得歡喜智；于求法者得稱根說法智；于佛所說得念總持智；於一切文字得入詞句智；于諸垢凈得如實覺智；于諸業緣得悟果報智；於一切法得光明無翳智；是名陀羅尼，得陀羅尼平等身、語、心者，能雨無盡法，能息諸煩惱，能生一切諸佛法故。由得此陀羅尼甚深理故，常無忘失，是故名為菩薩得陀羅尼無忘法行。
「善男子！云何菩薩獲得如來加持無礙辯才？善男子！若菩薩常蒙如來之所加持，得二十四種無礙辯才。云何名為二十四種？所謂：迅疾辯；利捷辯；無礙辯；無滯辯；善詞辯；甚深辯；間錯眾音辯；勝妙莊嚴辯；無沉沒辯；無畏辯；種種偈贊辯；修多羅緣起本事辯；能摧伏他辯；說差別無盡句辯；顯現微妙辯；端嚴威德辯；說法無間辯；天眾莊嚴辯；斷諸疑惑辯；世、出世法辯；不錯失辯
【現代漢語翻譯】 現代漢語譯本 于理趣（指事物的真實本質）獲得智慧；於世俗層面獲得無盡的說法智慧；于勝義（指超越世俗的真理）層面獲得不間斷的說法智慧；在正確的斷除煩惱的精進中獲得不退轉的智慧；在四神足（指欲、勤、心、觀四種禪定）中生起遊戲神通的智慧；在諸根（指眼、耳、鼻、舌、身、意六根）中獲得差別智慧；在諸力（指信、精進、念、定、慧五力）中獲得不動搖的智慧；在七覺支（指擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）中獲得開悟的智慧；在八聖道（指正見、正思惟、正語、正業、正命、正精進、正念、正定）中獲得入理的智慧；在奢摩他（指止禪）中獲得心安住的智慧；在毗缽舍那（指觀禪）中獲得法義抉擇的智慧；在智慧解脫中獲得隨順的智慧；在各種辯論說法中獲得深入的智慧；在各種神通中獲得生起的智慧；在各種波羅蜜（指佈施、持戒、忍辱、精進、禪定、智慧六度）中獲得分別的智慧；在四攝法（指佈施、愛語、利行、同事四種攝受眾生的方法）中獲得隨機應化的智慧；在各種音聲中獲得語言表達的智慧；在決定法中獲得抉擇的智慧；在各種經義中獲得無間斷的智慧；在各種文字中獲得無盡的智慧；在各種有情眾生中獲得歡喜的智慧；在求法者中獲得根據根器說法的智慧；在佛所說的教法中獲得憶念總持的智慧；在一切文字中獲得深入詞句的智慧；在各種垢染和清凈中獲得如實覺知的智慧；在各種業緣中獲得領悟果報的智慧；在一切法中獲得光明無翳的智慧。這被稱為陀羅尼（指總持，能持一切法而不忘失的智慧），獲得陀羅尼平等身、語、心的人，能降下無盡的法雨，能止息各種煩惱，能生起一切諸佛的法。由於獲得此陀羅尼甚深的道理，所以常常不會忘失，因此被稱為菩薩獲得陀羅尼無忘法行。 「善男子！菩薩如何獲得如來加持的無礙辯才？善男子！如果菩薩常常蒙受如來的加持，就能獲得二十四種無礙辯才。這二十四種是什麼呢？分別是：迅疾辯、利捷辯、無礙辯、無滯辯、善詞辯、甚深辯、間錯眾音辯、勝妙莊嚴辯、無沉沒辯、無畏辯、種種偈贊辯、修多羅（指佛經）緣起本事辯、能摧伏他辯、說差別無盡句辯、顯現微妙辯、端嚴威德辯、說法無間辯、天眾莊嚴辯、斷諸疑惑辯、世間和出世間法辯、不錯失辯
【English Translation】 English version Gaining wisdom in the principle of reason (referring to the true nature of things); gaining inexhaustible wisdom in speaking within the mundane realm; gaining uninterrupted wisdom in speaking within the realm of ultimate truth (referring to the truth beyond the mundane); gaining non-regressing wisdom in the correct practice of cutting off afflictions; generating the wisdom of playful supernatural powers in the four bases of supernatural power (referring to the four meditative states of desire, diligence, mind, and contemplation); gaining differentiated wisdom in the faculties (referring to the six faculties of eyes, ears, nose, tongue, body, and mind); gaining unshakeable wisdom in the powers (referring to the five powers of faith, diligence, mindfulness, concentration, and wisdom); gaining enlightened wisdom in the seven factors of enlightenment (referring to the seven factors of discernment, diligence, joy, tranquility, mindfulness, concentration, and equanimity); gaining wisdom of entering the principle in the eightfold noble path (referring to right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration); gaining the wisdom of mind-abiding in Shamatha (referring to calming meditation); gaining the wisdom of discerning the Dharma in Vipassanā (referring to insight meditation); gaining compliant wisdom in the liberation of wisdom; gaining profound wisdom in various debates and teachings; gaining the wisdom of arising in various supernatural powers; gaining the wisdom of differentiation in various Paramitas (referring to the six perfections of generosity, morality, patience, diligence, concentration, and wisdom); gaining the wisdom of adapting to circumstances in the four means of attraction (referring to the four methods of attracting beings: generosity, kind speech, beneficial action, and cooperation); gaining the wisdom of language expression in various sounds; gaining the wisdom of discernment in the determined Dharma; gaining uninterrupted wisdom in various sutra meanings; gaining inexhaustible wisdom in various texts; gaining joyful wisdom in various sentient beings; gaining the wisdom of teaching according to the capacity of those seeking the Dharma; gaining the wisdom of remembering and upholding all that the Buddha has taught; gaining the wisdom of penetrating the words and phrases in all texts; gaining the wisdom of truly knowing in various defilements and purities; gaining the wisdom of understanding the karmic consequences in various karmic conditions; gaining the wisdom of light without obscuration in all Dharmas. This is called Dharani (referring to the ability to uphold all Dharmas without forgetting), and those who attain Dharani's equal body, speech, and mind can rain down endless Dharma, can extinguish various afflictions, and can generate all the Buddhas' Dharma. Because of attaining this profound principle of Dharani, one will never forget, therefore it is called the Bodhisattva's attainment of Dharani's unforgetting Dharma practice. 「Good man! How does a Bodhisattva obtain the unobstructed eloquence blessed by the Tathagata? Good man! If a Bodhisattva is constantly blessed by the Tathagata, he will obtain twenty-four kinds of unobstructed eloquence. What are these twenty-four? They are: swift eloquence, sharp eloquence, unobstructed eloquence, unhindered eloquence, eloquent speech, profound eloquence, eloquence in intermingling sounds, supremely adorned eloquence, non-submerged eloquence, fearless eloquence, eloquence in various verses and praises, eloquence in the origins and stories of the Sutras (referring to Buddhist scriptures), eloquence that can subdue others, eloquence in speaking endless sentences of differentiation, eloquence in manifesting the subtle, eloquence in dignified majesty, eloquence in uninterrupted teaching, eloquence in adorning the heavenly assembly, eloquence in cutting off all doubts, eloquence in worldly and transcendental Dharmas, and eloquence without mistakes.
；慈、悲、喜、舍悅可眾心辯；宿命通辯；佛所加持辯。
「善男子！如是二十四種辯，修二十四種業而得成就。何者二十四種業？所謂：不逆師長教誨故，獲迅疾辯；往來無諂故，獲得利捷辯；離諸煩惱故，得無礙辯；不好雜住故，得無滯辯；不離間語故，得善詞辯；悟緣生故，得甚深辯；以種種施故，得間錯眾音辯；嚴飾如來塔廟故，得勝妙莊嚴辯；不捨菩提心故，得無沉沒辯；善護戒蘊故，得無畏辯；施種種幢幡、鈴蓋故，得說種種偈贊辯；承事、恭敬種種舍施諸師長故，得說修多羅緣起本事辯；不逼惱貧匱有情故，得能摧伏他辯；施無盡寶藏令他入法故，得說差別無盡句辯；所說真實無粗獷故，得顯現微妙辯；不輕毀尊教及離間他人故，得端嚴威德辯；于自得法住持故，得說法無間辯；不謗毀他以歡喜心施所愛物故，得天眾莊嚴辯；於法不師拳如聞說故，得斷一切疑辯；觀於一切皆如師長，不加逼惱，施病者藥故，得世、出世法辯；不求他過，常自省察故，得不錯失辯；以平等心觀諸有情置涅槃道，不著一切利養恭敬及名聞故，得慈、悲、喜、舍悅可眾心辯；善言柔軟、如說修行、心無濁亂故，得宿命通辯；不謗大乘、不樂小乘、悲愍有情故，得佛所加持辯；是名成就二十四種辯才之業。複次，令他有
【現代漢語翻譯】 現代漢語譯本：慈、悲、喜、舍四無量心能使眾生心悅誠服的辯才；宿命通（能知過去世的智慧）的辯才；佛陀加持的辯才。
『善男子！這二十四種辯才，是通過修習二十四種業而成就的。哪二十四種業呢？就是：不違逆師長的教誨，所以獲得迅疾的辯才；往來不虛偽諂媚，所以獲得敏捷的辯才；遠離各種煩惱，所以獲得無礙的辯才；不好雜亂居住，所以獲得無滯的辯才；不說離間語，所以獲得善巧言辭的辯才；領悟緣起法，所以獲得甚深的辯才；以種種佈施，所以獲得能分辨各種聲音的辯才；莊嚴修飾如來的塔廟，所以獲得殊勝美妙莊嚴的辯才；不捨棄菩提心，所以獲得不沉淪的辯才；善於守護戒律，所以獲得無畏的辯才；佈施種種幢幡、鈴蓋，所以獲得能說種種偈頌讚嘆的辯才；承事、恭敬、種種佈施諸位師長，所以獲得能說修多羅（佛經）緣起本事的辯才；不逼迫惱害貧困的眾生，所以獲得能摧伏他人辯論的辯才；佈施無盡的寶藏使他人進入佛法，所以獲得能說差別無盡語句的辯才；所說真實不粗獷，所以獲得能顯現微妙的辯才；不輕視譭謗尊貴的教法及離間他人，所以獲得端正威嚴的辯才；對於自己所證得的法能夠住持，所以獲得說法無間斷的辯才；不誹謗他人，以歡喜心佈施所喜愛之物，所以獲得天眾莊嚴的辯才；對於佛法不吝嗇，如實聽聞如實宣說，所以獲得能斷除一切疑惑的辯才；觀察一切眾生都如同師長，不加以逼迫惱害，佈施病人醫藥，所以獲得世間和出世間法的辯才；不尋求他人的過失，常常自我反省，所以獲得不錯失的辯才；以平等心看待一切眾生，安置於涅槃之道，不執著一切利養恭敬和名聞，所以獲得慈、悲、喜、舍四無量心能使眾生心悅誠服的辯才；善於言辭柔軟，如所說修行，心中沒有污濁和混亂，所以獲得宿命通的辯才；不誹謗大乘佛法，不喜好小乘佛法，悲憫一切眾生，所以獲得佛陀加持的辯才；這些就是成就二十四種辯才的業。』此外，使他人有
【English Translation】 English version: The eloquence of loving-kindness, compassion, joy, and equanimity that pleases all hearts; the eloquence of knowing past lives; the eloquence of the Buddha's blessing.
'Good man! These twenty-four kinds of eloquence are achieved by cultivating twenty-four kinds of actions. What are the twenty-four kinds of actions? They are: not going against the teachings of teachers and elders, thus obtaining swift eloquence; not being deceitful in interactions, thus obtaining quick eloquence; being free from all afflictions, thus obtaining unobstructed eloquence; not liking to live in mixed company, thus obtaining unhindered eloquence; not speaking divisive words, thus obtaining skillful eloquence; understanding dependent origination, thus obtaining profound eloquence; giving various kinds of offerings, thus obtaining the eloquence to distinguish various sounds; adorning and decorating the stupas and temples of the Tathagata, thus obtaining the eloquence of superior and wonderful adornment; not abandoning the Bodhi mind, thus obtaining unwavering eloquence; well guarding the precepts, thus obtaining fearless eloquence; offering various banners, flags, bells, and canopies, thus obtaining the eloquence to speak various verses of praise; serving, respecting, and making various offerings to teachers and elders, thus obtaining the eloquence to speak of the origins and stories of the Sutras; not oppressing or harming impoverished sentient beings, thus obtaining the eloquence to subdue others in debate; giving endless treasures to lead others into the Dharma, thus obtaining the eloquence to speak of endless and varied phrases; speaking truthfully and not harshly, thus obtaining the eloquence to reveal the subtle; not belittling or slandering the venerable teachings and not causing discord among others, thus obtaining dignified and majestic eloquence; upholding the Dharma that one has attained, thus obtaining the eloquence to speak the Dharma without interruption; not slandering others, and giving what one loves with a joyful heart, thus obtaining the eloquence of heavenly adornment; not being stingy with the Dharma, speaking as one has heard, thus obtaining the eloquence to cut off all doubts; viewing all beings as teachers and elders, not oppressing or harming them, and giving medicine to the sick, thus obtaining the eloquence of worldly and transcendental Dharma; not seeking the faults of others, and constantly reflecting on oneself, thus obtaining the eloquence of not making mistakes; viewing all sentient beings with equanimity, placing them on the path to Nirvana, and not being attached to any gain, respect, or fame, thus obtaining the eloquence of loving-kindness, compassion, joy, and equanimity that pleases all hearts; being skillful in speech, gentle, practicing as one speaks, and having a mind free from turbidity and confusion, thus obtaining the eloquence of knowing past lives; not slandering the Mahayana, not delighting in the Hinayana, and having compassion for all sentient beings, thus obtaining the eloquence of the Buddha's blessing; these are the actions that achieve the twenty-four kinds of eloquence.' Furthermore, causing others to have
情到究竟故，名為辯才。於他住持能警覺故，名為辯才。於他歡喜意相續故，名為辯才。於他有情說隨心智故，名為辯才。善男子！成就如是法功德智，是為菩薩獲佛加持無礙辯才。
「善男子！云何菩薩于生死中而得自在？善男子！菩薩成就十二種法，于生死中而得自在。云何十二？所謂：遠離惡友故；親近善友故；于佛所許見清凈故；戒蘊清凈從三摩缽底起于智慧、方便而雙運故；獲不退神通故；觀諸法無生故；為滿本願于生死中而受生故；觀于有情起大慈故；以大悲定觀察諸法如幻化故；知一切法不生滅故；于如夢性法不虛妄法如實觀察故；以佛世尊威神加持，或現生死而不染生死故；是為十二。若菩薩成就此十二法，能于無量阿僧祇所生之處，示現受身廣大利益一切有情。善男子！如是一切從二種根之所建立。所謂：神通智及大悲根，如是名為菩薩摩訶薩于生死中，獲于神通而得自在。
「善男子！云何菩薩摧伏怨敵超越四魔？善男子！若菩薩以如幻智，通達一切五蘊諸法皆如幻化，超越蘊魔；通達諸法本性清凈，超煩惱魔；通達緣起，超越死魔；不退菩提心故，超越天魔。
「複次，菩薩如是觀故，能害所有障，于菩提一切魔業，魔不得便。何謂魔業？謂：愛樂小乘，是為魔業；不護菩
【現代漢語翻譯】 現代漢語譯本：
達到究竟的境界，因此稱為辯才。對於其他修行者的住持能夠警覺，因此稱為辯才。對於其他修行者歡喜的意念能夠相續，因此稱為辯才。對於其他有情眾生能夠隨其心智說法，因此稱為辯才。善男子！成就這樣的法功德智慧，這就是菩薩獲得佛陀加持的無礙辯才。 善男子！菩薩如何在生死輪迴中獲得自在？善男子！菩薩成就十二種法，就能在生死輪迴中獲得自在。是哪十二種呢？就是：遠離惡友；親近善友；在佛陀所允許的範圍內見到清凈；戒蘊清凈，從三摩缽底（samāpatti，禪定）生起智慧，方便和智慧雙運；獲得不退轉的神通；觀察諸法無生；爲了圓滿本願而在生死中受生；觀察有情眾生而生起大慈悲心；以大悲定觀察諸法如幻化；了知一切法不生不滅；對於如夢幻般的法和不虛妄的法如實觀察；以佛世尊的威神加持，或者示現生死而不被生死所染污；這就是十二種。如果菩薩成就這十二種法，就能在無量阿僧祇所生之處，示現受生，廣大利益一切有情眾生。善男子！這一切都從兩種根本建立。就是：神通智和大悲根，這稱為菩薩摩訶薩在生死中，獲得神通而得自在。 善男子！菩薩如何摧伏怨敵，超越四魔？善男子！如果菩薩以如幻的智慧，通達一切五蘊諸法都如幻化，就能超越蘊魔；通達諸法本性清凈，就能超越煩惱魔；通達緣起，就能超越死魔；不退轉菩提心，就能超越天魔。 再者，菩薩這樣觀察，就能摧毀所有障礙，對於菩提的一切魔業，魔就無法得逞。什麼是魔業呢？就是：愛樂小乘，這是魔業；不守護
【English Translation】 English version:
Reaching the ultimate state, therefore it is called eloquence. Being able to awaken the practice of others, therefore it is called eloquence. Being able to continue the joyful thoughts of others, therefore it is called eloquence. Being able to speak according to the minds of other sentient beings, therefore it is called eloquence. Good man! Achieving such merit of Dharma and wisdom, this is how a Bodhisattva obtains the unobstructed eloquence blessed by the Buddha. Good man! How does a Bodhisattva attain freedom in the cycle of birth and death? Good man! A Bodhisattva who achieves twelve kinds of Dharma attains freedom in the cycle of birth and death. What are the twelve? They are: staying away from bad friends; being close to good friends; seeing purity within the bounds permitted by the Buddha; the purity of the precepts, arising from samāpatti (meditative absorption), wisdom and skillful means working together; obtaining irreversible supernatural powers; observing that all dharmas are unborn; taking rebirth in the cycle of birth and death to fulfill original vows; observing sentient beings and arising great compassion; observing all dharmas as illusions with great compassion samadhi; knowing that all dharmas are neither born nor die; observing the dream-like nature of dharmas and the non-illusory nature of dharmas as they truly are; through the majestic power of the Buddha, either manifesting in the cycle of birth and death without being tainted by it; these are the twelve. If a Bodhisattva achieves these twelve dharmas, they can manifest rebirth in countless asamkhya places, widely benefiting all sentient beings. Good man! All of this is established from two roots. They are: supernatural wisdom and the root of great compassion, this is called a Bodhisattva Mahasattva attaining freedom through supernatural powers in the cycle of birth and death. Good man! How does a Bodhisattva subdue enemies and transcend the four maras? Good man! If a Bodhisattva, with illusion-like wisdom, understands that all the five aggregates are like illusions, they transcend the skandha mara; understanding that the nature of all dharmas is pure, they transcend the klesha mara; understanding dependent origination, they transcend the death mara; not regressing from the Bodhi mind, they transcend the deva mara. Furthermore, because a Bodhisattva observes in this way, they can destroy all obstacles, and the maras cannot succeed in any of their works against Bodhi. What are the works of the maras? They are: delighting in the Hinayana, this is the work of the maras; not protecting
提心，是為魔業；于諸有情簡別行施，是為魔業；樂求生處而持禁戒，是為魔業；為求色相而修忍辱，是為魔業；作世間事相應精進，是為魔業；于禪味著，是為魔業；以慧厭離於下劣法，是為魔業；在於生死而有疲倦，是為魔業；作諸善根而不迴向，是為魔業；厭離煩惱，是為魔業；覆藏已過，是為魔業；憎嫉菩薩，是為魔業；誹謗正法，是為魔業；背恩不報，是為魔業；不求諸度，是為魔業；不敬正法，是為魔業；慳惜於法，是為魔業；希利說法，是為魔業；離於方便成就有情，是為魔業；舍四攝法，是為魔業；毀破禁戒，是為魔業；輕持戒者，是為魔業；順聲聞行，是為魔業；順緣覺乘，是為魔業；要求無為，是為魔業；厭離有為，是為魔業；心懷疑惑不利有情，是為魔業；所聞好疑，不善通達如理作意，是為魔業；好懷諂誑假示哀愍，是為魔業；粗獷惡罵，是為魔業；于罪不厭，是為魔業；染著自法，是為魔業；少聞便足，是為魔業；不求正法，是為魔業；樂求非法，是為魔業；于障蓋纏不樂對治，是為魔業；不凈心、口，是為魔業；忍沙門垢，是為魔業。善男子！如是乃至好行十不善業，舍于善法，如是一切悉為魔業。
「若菩薩成就四法，而能超越。云何為四？所謂：不忘菩提心故；勤修六度不放
【現代漢語翻譯】 現代漢語譯本：
『提心』（指心中有所執著，不能放下），這就是魔的作為；對於眾生分別對待地行佈施，這就是魔的作為；爲了追求好的轉生而持守戒律，這就是魔的作為；爲了追求美好的外貌而修習忍辱，這就是魔的作為；做與世俗事務相應的精進，這就是魔的作為；執著于禪定的滋味，這就是魔的作為；以智慧厭惡捨棄低劣的法，這就是魔的作為；對於生死輪迴感到疲倦，這就是魔的作為；做了各種善事卻不迴向，這就是魔的作為；厭惡捨棄煩惱，這就是魔的作為；隱瞞自己過去的過錯，這就是魔的作為；憎恨嫉妒菩薩，這就是魔的作為；誹謗正法，這就是魔的作為；背棄恩情不報答，這就是魔的作為；不追求各種波羅蜜（度，到達彼岸的方法），這就是魔的作為；不尊敬正法，這就是魔的作為；吝嗇于佛法，這就是魔的作為；爲了利益而說法，這就是魔的作為；不以方便法成就眾生，這就是魔的作為；捨棄四攝法（佈施、愛語、利行、同事），這就是魔的作為；毀壞戒律，這就是魔的作為；輕視持戒的人，這就是魔的作為；順從聲聞乘（小乘）的修行，這就是魔的作為；順從緣覺乘（中乘）的修行，這就是魔的作為；要求無為法（涅槃），這就是魔的作為；厭惡捨棄有為法（世間法），這就是魔的作為；心中懷有疑惑不利於眾生，這就是魔的作為；聽聞佛法后喜歡疑惑，不能善巧通達如理作意（正確的思維），這就是魔的作為；喜歡懷有諂媚虛偽，假裝慈悲，這就是魔的作為；言語粗暴惡劣，這就是魔的作為；對於罪過不感到厭惡，這就是魔的作為；執著于自己的法，這就是魔的作為；稍微聽聞一些佛法就感到滿足，這就是魔的作為；不追求正法，這就是魔的作為；喜歡追求非法，這就是魔的作為；對於障礙和覆蓋（煩惱）不樂於對治，這就是魔的作為；心和口不清凈，這就是魔的作為；容忍沙門的污垢，這就是魔的作為。善男子！像這樣乃至喜歡做十不善業，捨棄善法，像這樣的一切都是魔的作為。
『如果菩薩成就四種法，就能超越魔的境界。哪四種呢？就是：不忘失菩提心；勤奮修習六度（佈施、持戒、忍辱、精進、禪定、智慧）不放
【English Translation】 English version:
'To have a mind that is attached' (meaning to have attachments in the heart and not be able to let go), this is the work of Mara (demon); to practice giving with discrimination towards sentient beings, this is the work of Mara; to uphold precepts in order to seek a good rebirth, this is the work of Mara; to cultivate patience in order to seek a beautiful appearance, this is the work of Mara; to engage in diligence that is in accordance with worldly affairs, this is the work of Mara; to be attached to the taste of meditation, this is the work of Mara; to use wisdom to dislike and abandon inferior dharmas, this is the work of Mara; to feel weary of the cycle of birth and death, this is the work of Mara; to perform various good deeds but not dedicate the merit, this is the work of Mara; to dislike and abandon afflictions, this is the work of Mara; to conceal one's past mistakes, this is the work of Mara; to hate and be jealous of Bodhisattvas, this is the work of Mara; to slander the true Dharma, this is the work of Mara; to betray kindness and not repay it, this is the work of Mara; to not seek the various Paramitas (perfections, methods to reach the other shore), this is the work of Mara; to not respect the true Dharma, this is the work of Mara; to be stingy with the Dharma, this is the work of Mara; to preach the Dharma for personal gain, this is the work of Mara; to not use skillful means to help sentient beings achieve enlightenment, this is the work of Mara; to abandon the four means of attraction (giving, kind speech, beneficial action, and cooperation), this is the work of Mara; to break precepts, this is the work of Mara; to look down on those who uphold precepts, this is the work of Mara; to follow the practices of the Sravaka Vehicle (Hinayana), this is the work of Mara; to follow the practices of the Pratyekabuddha Vehicle (middle vehicle), this is the work of Mara; to seek the unconditioned Dharma (Nirvana), this is the work of Mara; to dislike and abandon the conditioned Dharma (worldly dharmas), this is the work of Mara; to harbor doubts in the mind that are not beneficial to sentient beings, this is the work of Mara; to like to doubt after hearing the Dharma, and not be able to skillfully understand and engage in proper reflection, this is the work of Mara; to like to harbor flattery and deceit, and pretend to be compassionate, this is the work of Mara; to speak harshly and abusively, this is the work of Mara; to not feel aversion towards sins, this is the work of Mara; to be attached to one's own Dharma, this is the work of Mara; to feel satisfied after hearing only a little of the Dharma, this is the work of Mara; to not seek the true Dharma, this is the work of Mara; to like to seek the non-Dharma, this is the work of Mara; to not be willing to counteract the hindrances and coverings (afflictions), this is the work of Mara; to have an impure mind and mouth, this is the work of Mara; to tolerate the defilements of the Shramanas, this is the work of Mara. Good man! Like this, even liking to do the ten non-virtuous deeds, abandoning virtuous deeds, all of this is the work of Mara.
'If a Bodhisattva achieves four dharmas, they can transcend the realm of Mara. What are the four? They are: not forgetting the Bodhi mind; diligently cultivating the six Paramitas (giving, morality, patience, diligence, meditation, and wisdom) without letting go
逸故；住于善巧智成就有情故；住甚深理護持正法故。善男子！菩薩若與此法相應，決定能摧諸魔怨敵，是為菩薩超出四魔。
「善男子！云何菩薩，積集無量福德資糧，為諸有情作所依止？善男子！若菩薩於一切有情，起同體大悲住于禪定，見來求者悉皆舍施，以福無盡得於寶手令他受用；意樂清凈，心如平地離於高、下，有所悕望豐饒利益，戒清凈故得心無著善護諸根；復能成辦一切施會，得陀羅尼成就辯才。以如是等積集善根，迴向菩提普施有情，如外四大，一切世間依住；如是內四大，為一切有情依住。菩薩作是思惟：『我所積集一切善根法智善巧，無有一法不與有情而為依住。』是為菩薩獲得無量福德資糧，為諸有情作所依住。
「善男子！云何菩薩出無佛世，為諸有情而作佛事？善男子！若菩薩為出生處、非處智故，修十力業；為出生漏盡智故，修四無畏業；為出生三十無礙智，修十八不共法業；為出生得佛眼光明故，修五眼悉知業；為出生一切神通故，修宿命業；為獲成就滿足菩提故，修具足一切善法，斷身、口、意諸煩惱業；為出生相好莊嚴故，修集一切福資糧業；為出生十地得灌頂一切佛法故，修集一切智資糧業。如是，善男子！若菩薩具修如是業已，于無佛世能為有情廣作佛事而成
【現代漢語翻譯】 現代漢語譯本：
因為安住于善巧智慧的成就，利益有情；因為安住于甚深道理，護持正法。善男子！菩薩如果與這些法相應，必定能夠摧毀一切魔怨，這就是菩薩超越四魔的方法。 善男子！菩薩如何積聚無量福德資糧，成為一切有情的依靠呢？善男子！如果菩薩對一切有情生起同體大悲心，安住于禪定，見到前來求助的人都給予佈施，因為福德無盡而得到寶手，讓其他人受用；意樂清凈，心如平地，沒有高低之分，有所希望獲得豐饒的利益，因為持戒清凈而得到內心無執著，善於守護諸根；又能成就一切佈施法會，得到陀羅尼（總持）成就辯才。以這些積聚的善根，迴向菩提，普遍佈施給一切有情，如同外在的四大（地、水、火、風），一切世間都依靠它而存在；同樣，內在的四大，也成為一切有情的依靠。菩薩這樣思維：『我所積聚的一切善根、法智、善巧，沒有一樣不是爲了讓有情依靠。』這就是菩薩獲得無量福德資糧，成為一切有情的依靠。 善男子！菩薩如何在沒有佛陀出世的時代，為一切有情做佛事呢？善男子！如果菩薩爲了生起『處非處智』（明辨事理的智慧），修習十力業；爲了生起漏盡智（斷除煩惱的智慧），修習四無畏業；爲了生起三十無礙智，修習十八不共法業；爲了生起獲得佛眼光明，修習五眼悉知業；爲了生起一切神通，修習宿命業；爲了獲得成就圓滿菩提，修習具足一切善法，斷除身、口、意諸煩惱業；爲了生起相好莊嚴，修集一切福德資糧業；爲了生起十地（菩薩修行的十個階段）獲得灌頂一切佛法，修集一切智資糧業。像這樣，善男子！如果菩薩具足修習這些業，在沒有佛陀出世的時代，就能為有情廣做佛事，最終成就佛果。
【English Translation】 English version:
Because they dwell in the accomplishment of skillful wisdom, benefiting sentient beings; because they dwell in profound principles, protecting the true Dharma. Good man! If a Bodhisattva is in accordance with these Dharmas, they will certainly be able to destroy all demonic enemies, and this is how a Bodhisattva transcends the four demons. Good man! How does a Bodhisattva accumulate immeasurable merit and resources, becoming a refuge for all sentient beings? Good man! If a Bodhisattva generates great compassion of oneness towards all sentient beings, dwells in meditative concentration, and gives to all who come seeking help, obtaining a treasure hand due to inexhaustible merit, allowing others to benefit; with pure intention, a mind like a level ground, without high or low, hoping to obtain abundant benefits, and because of pure precepts, obtaining a mind without attachment, skillfully guarding the senses; and also able to accomplish all giving assemblies, obtaining Dharani (total retention) and accomplishing eloquence. With these accumulated roots of goodness, they dedicate them towards Bodhi, universally giving to all sentient beings, just as the external four elements (earth, water, fire, wind), upon which all the world relies; similarly, the internal four elements become the reliance for all sentient beings. The Bodhisattva thinks thus: 『All the roots of goodness, Dharma wisdom, and skillful means that I have accumulated, there is not one that is not for sentient beings to rely upon.』 This is how a Bodhisattva obtains immeasurable merit and resources, becoming a refuge for all sentient beings. Good man! How does a Bodhisattva perform the work of a Buddha in a world without a Buddha? Good man! If a Bodhisattva, in order to generate the wisdom of 『what is and is not the case』 (discriminating wisdom), cultivates the ten powers; in order to generate the wisdom of the exhaustion of outflows (wisdom of eliminating afflictions), cultivates the four fearlessnesses; in order to generate the thirty unobstructed wisdoms, cultivates the eighteen unique qualities; in order to generate the light of the Buddha's eye, cultivates the five eyes of all-knowing; in order to generate all supernatural powers, cultivates the knowledge of past lives; in order to obtain the accomplishment of perfect Bodhi, cultivates the complete good Dharmas, cutting off the afflictions of body, speech, and mind; in order to generate the adornments of marks and characteristics, accumulates all merit and resource activities; in order to generate the ten Bhumis (ten stages of Bodhisattva practice) and obtain the empowerment of all Buddha Dharmas, accumulates all wisdom resources. Thus, good man! If a Bodhisattva has fully cultivated these activities, in a world without a Buddha, they can widely perform the work of a Buddha for sentient beings and ultimately achieve Buddhahood.
就之。
「善男子！云何菩薩獲得海印三摩地，不染一切有情心行？善男子！以何因緣名為海印三摩地？如贍部洲諸有情等若干色類，皆于海中而現影像，故名大海。如是若干有情一切心色之類，乃至音聲，彼諸影像皆于菩薩心海中現，是故名為海印三摩地。譬如大海同一鹹味，菩薩一味法解脫智亦復如是。譬如大海不越潮限，菩薩觀時、非時故不越成菩提時，坐于道場亦復如是。譬如大海不宿死屍，菩薩不與一切習氣煩惱及聲聞、緣覺心俱亦復如是。譬如大海容納萬流不增、不減，菩薩容受一切諸法無有增、減亦復如是。譬如大海其廣無涯，菩薩慧用無邊亦復如是。譬如大海深難得底，菩薩智海一切聲聞、緣覺難測亦復如是。譬如大海能作無量世界依止，菩薩作諸有情依止亦復如是。善男子！是為菩薩善入海印三摩地已，不染一切有情心行。
「善男子！云何菩薩，得無染著心如虛空風無有障礙。善男子！若菩薩於一切法遠離見纏心無所著，譬如大風于虛空中無所染著；如是菩薩於一切法心無所著亦復如是。是為菩薩得無染著，心如虛空風無有障礙。
大集大虛空藏菩薩所問經卷第三
丙午歲高麗國大藏都監奉 敕雕造 大正藏第 13 冊 No. 0404 大集大虛空藏菩薩所問經
【現代漢語翻譯】 現代漢語譯本 於是（大虛空藏菩薩）問道： 『善男子！菩薩如何獲得海印三摩地（一種禪定狀態），而不受一切有情（眾生）心念行為的污染呢？善男子！因為什麼因緣稱之為海印三摩地呢？就像贍部洲（我們所居住的世界）的各種有情，他們的各種形象都顯現在大海中，所以稱之為大海。同樣，各種有情的一切心念、形象，乃至聲音，這些影像都顯現在菩薩的心海中，所以稱之為海印三摩地。譬如大海只有一種鹹味，菩薩的解脫智慧也只有一種法味。譬如大海不會超越潮汐的界限，菩薩觀察時機，不會超越成就菩提（覺悟）的時機，坐在道場也是如此。譬如大海不會容留屍體，菩薩不會與一切習氣煩惱以及聲聞（小乘修行者）、緣覺（中乘修行者）的心念同在，也是如此。譬如大海容納萬千河流，不會增加也不會減少，菩薩容受一切諸法，沒有增加也沒有減少，也是如此。譬如大海廣闊無邊，菩薩的智慧運用也是無邊無際。譬如大海深不可測，菩薩的智慧之海，一切聲聞、緣覺都難以測度，也是如此。譬如大海能作為無量世界的依靠，菩薩作為一切有情的依靠，也是如此。善男子！這就是菩薩善入海印三摩地后，不受一切有情心念行為污染的原因。』 『善男子！菩薩如何才能獲得無染著的心，像虛空中的風一樣沒有障礙呢？善男子！如果菩薩對於一切法遠離了見解的束縛，心中沒有任何執著，就像大風在虛空中沒有染著一樣；菩薩對於一切法心中沒有執著也是如此。這就是菩薩獲得無染著，心像虛空中的風一樣沒有障礙的原因。』 《大集大虛空藏菩薩所問經》卷第三 丙午年高麗國大藏都監奉敕雕造 大正藏第13冊 No. 0404 《大集大虛空藏菩薩所問經》
【English Translation】 English version Then (Mahākāśyapa Bodhisattva) asked: 'Good man! How does a Bodhisattva attain the Samadhi of the Ocean Seal (a state of meditative concentration) without being defiled by the thoughts and actions of all sentient beings? Good man! For what reason is it called the Samadhi of the Ocean Seal? Just as the various forms of sentient beings in Jambudvipa (the world we inhabit) appear as reflections in the ocean, hence it is called the great ocean. Similarly, all the thoughts, forms, and even sounds of various sentient beings appear in the Bodhisattva's mind-ocean, therefore it is called the Samadhi of the Ocean Seal. Just as the great ocean has only one salty taste, the Bodhisattva's wisdom of liberation has only one taste of Dharma. Just as the great ocean does not exceed the limits of the tides, the Bodhisattva, observing the right time, does not exceed the time for attaining Bodhi (enlightenment), and sitting in the Bodhimanda (place of enlightenment) is also like this. Just as the great ocean does not harbor corpses, the Bodhisattva does not dwell with all habitual tendencies, afflictions, and the minds of Śrāvakas (Hinayana practitioners) and Pratyekabuddhas (middle vehicle practitioners), and it is also like this. Just as the great ocean accommodates ten thousand streams without increasing or decreasing, the Bodhisattva accommodates all dharmas without increase or decrease, and it is also like this. Just as the great ocean is boundless in its vastness, the Bodhisattva's use of wisdom is also boundless. Just as the great ocean is deep and unfathomable, the Bodhisattva's ocean of wisdom is difficult for all Śrāvakas and Pratyekabuddhas to fathom, and it is also like this. Just as the great ocean can serve as the basis for countless worlds, the Bodhisattva serves as the basis for all sentient beings, and it is also like this. Good man! This is why a Bodhisattva, having well entered the Samadhi of the Ocean Seal, is not defiled by the thoughts and actions of all sentient beings.' 'Good man! How can a Bodhisattva attain a mind free from attachment, like the wind in the sky without obstruction? Good man! If a Bodhisattva is free from the entanglements of views regarding all dharmas, and has no attachment in his mind, just as the great wind in the sky has no attachment; the Bodhisattva's mind is also without attachment to all dharmas. This is why a Bodhisattva attains non-attachment, and his mind is like the wind in the sky without obstruction.' The Third Scroll of the Sutra of Questions by Mahākāśyapa Bodhisattva in the Great Collection Carved by Imperial Order by the Great Tripitaka Supervision Office of Goryeo in the Year of Bingwu Taisho Tripitaka Volume 13, No. 0404, Sutra of Questions by Mahākāśyapa Bodhisattva in the Great Collection
大集大虛空藏菩薩所問經卷第四
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
「善男子！云何菩薩善知軌儀，修行離暗獲得光明，不隨他緣得自然智，速到大乘一切智智？善男子！若菩薩，于彼所行軌儀一切諸行，不退、不動獲得光明，名為正法自智光明；亦名於法無障礙智。能離於暗獲得光明，不隨他緣得自然智。何以故？彼菩薩住自然智光明之時，於他有情及於此法，照了決定，不隨他緣，速疾能證薩婆若智。」
爾時世尊說伽陀曰：
「已脫諸見之智者， 于生死中具福德； 住于瑜伽離諸相， 迴向菩提無盡處。 應具一切智資糧， 無邊智慧虛空性； 無色、無相亦無法， 則能滿足一切智。 應唸佛身勝生子， 于彼心意不散動； 不取色相及種姓， 是故名爲念如來。 法體遠離於諸欲， 湛然寂靜常無相； 若能遠離於所緣， 是故名為真念法。 無為、無染常解脫， 是故名爲念僧伽。 一切資緣諸事物， 悉能捨施無所著； 無思清凈無分別， 是故名爲念于舍。 無為尸羅無諸漏， 離身、語、意不流轉； 不生三有無所依， 是為正念無
【現代漢語翻譯】 現代漢語譯本 《大集大虛空藏菩薩所問經》卷第四 開府儀同三司特進試鴻臚卿肅國公，食邑三千戶，賜紫，贈司空，謚大鑒，正號大廣智，大興善寺三藏沙門不空奉詔譯。 『善男子！菩薩如何才能善於瞭解修行儀軌，通過修行脫離愚昧獲得光明，不依賴外在條件而獲得自然智慧，迅速達到大乘一切智智（sarvajñāna-jñāna，指佛陀的智慧）？善男子！如果菩薩對於他所修行的儀軌和一切行為，不退轉、不動搖，從而獲得光明，這被稱為正法自智光明；也稱為對於佛法無障礙的智慧。能夠脫離愚昧獲得光明，不依賴外在條件而獲得自然智慧。為什麼呢？因為當菩薩安住于自然智慧光明之時，對於其他眾生以及對於佛法，都能明瞭決斷，不依賴外在條件，能夠迅速證得薩婆若智（sarvajñā，一切智）。』 這時，世尊說了偈頌： 『已脫離各種見解的智者，在生死輪迴中具備福德；安住于瑜伽（yoga，修行方法）而遠離各種表象，迴向菩提（bodhi，覺悟）無盡之處。 應當具備一切智慧的資糧，擁有無邊智慧如同虛空般廣大；無色、無相也無法可執著，這樣才能圓滿一切智慧。 應當憶念佛身（buddha-kāya，佛的法身）這位殊勝的覺悟之子，對於他心意不散亂；不執著於色相和種姓，因此稱為憶念如來（tathāgata，佛的稱號）。 佛法的本體遠離各種慾望，清澈寂靜，恒常無相；如果能夠遠離所緣之境，因此稱為真正憶念佛法。 無為、無染，恒常解脫，因此稱為憶念僧伽（saṃgha，僧團）。 一切資助修行的事物，都能捨棄佈施而不執著；沒有思慮，清凈無分別，因此稱為憶念佈施。 無為的戒律沒有過失，遠離身、語、意的不良行為；不生於三有（trayo bhava，欲界、色界、無色界）而無所依賴，這是正念無為的戒律。』
【English Translation】 English version The Great Collection of the Great Ākāśagarbha Bodhisattva Sūtra, Volume 4 Translated by the Tripiṭaka Śramaṇa Amoghavajra of Daxingshan Temple, who was granted the title of Grand Master of the Three Departments, Special Advanced Official of the Honglu Court, Duke of Su of the State, with a fief of 3,000 households, bestowed with purple robes, posthumously granted the title of Minister of Works, with the posthumous name of Dajian, and the honorary title of Greatly Wise, by imperial decree. 『Good man! How does a Bodhisattva skillfully understand the practices, through cultivation, escape darkness and obtain light, gain natural wisdom without relying on external conditions, and quickly reach the Great Vehicle's all-knowing wisdom (sarvajñāna-jñāna)? Good man! If a Bodhisattva, regarding the practices and all actions he undertakes, does not retreat or waver, and thereby obtains light, this is called the light of self-wisdom of the true Dharma; it is also called unobstructed wisdom regarding the Dharma. It is able to escape darkness and obtain light, and gain natural wisdom without relying on external conditions. Why is that? Because when a Bodhisattva dwells in the light of natural wisdom, he is able to clearly and decisively understand other sentient beings and the Dharma, without relying on external conditions, and is able to quickly attain sarvajñā (all-knowing wisdom).』 At that time, the World Honored One spoke the following verses: 『The wise one who has escaped all views, possesses merit in the cycle of birth and death; abiding in yoga (spiritual practice) and free from all appearances, he dedicates himself to the endless realm of bodhi (enlightenment). One should possess the resources for all wisdom, with boundless wisdom like the vastness of space; without form, without appearance, and without any Dharma to cling to, thus one can fulfill all wisdom. One should contemplate the Buddha-body (buddha-kāya), the noble son of enlightenment, with a mind that is not scattered; not clinging to form or lineage, therefore it is called contemplating the Tathāgata (the Buddha). The essence of the Dharma is far from all desires, clear and serene, eternally without form; if one can be free from the object of contemplation, therefore it is called truly contemplating the Dharma. Unconditioned, unstained, and eternally liberated, therefore it is called contemplating the Saṃgha (the monastic community). All things that support practice, one can give away without attachment; without thought, pure and without discrimination, therefore it is called contemplating giving. Unconditioned precepts without flaws, free from the misdeeds of body, speech, and mind; not born in the three realms (trayo bhava, desire realm, form realm, formless realm) and without reliance, this is the right contemplation of unconditioned precepts.』
漏戒。 凈居諸天體無垢， 及住兜率紹法王； 應念如是清凈天， 不久我常亦如彼。 若持諸佛之正法， 不應執著煩惱事； 於法、非法皆解脫， 如是能持諸佛法。 如佛所得菩提相， 受持法者亦復然； 若知本際無有塵， 是則名持諸佛法。 由我凈故有情凈， 法凈智者隨行之； 知諸有情心性凈， 以如是行而成就。 不作斷滅有情界， 亦不見彼有增、減； 為說斷除顛倒見， 化無量眾令清凈。 應說世間諸境界， 不異如來之境界； 佛之境界如虛空， 世間之境亦如是。 一切語言及文字， 悉皆猶如空谷響； 中間無有所聞者， 如是知已獲總持。 受持、修習及讀誦， 盡能宣說法理趣； 無我、無人、無法想， 如是安住陀羅尼。 能持一切諸佛法， 善說聞者皆歡喜； 正念不離三摩地， 由此決定於總持。 於法不動無散心， 亦于諸法無疑惑； 譬如龍王降大雨， 彼人說法亦復然。 無著、無縛、無障礙， 能說千億俱胝典； 于諸有情無法想， 彼得辯才勝功德。 承佛威神說妙法， 千俱胝劫常無礙； 令諸有情心歡喜， 安住辯才佛功德。 若知一切法理趣，
【現代漢語翻譯】 現代漢語譯本 漏戒。 凈居諸天（指色界第四禪天的天眾）身體清凈無垢，以及住在兜率天（欲界第四天）的菩薩將繼承佛法之王位； 應當思念這些清凈的天人，不久之後我也將像他們一樣。 如果受持諸佛的正法，就不應該執著于煩惱之事； 對於法和非法都應解脫，這樣才能受持諸佛的法。 如同佛所證得的菩提之相，受持佛法的人也應如此； 如果知道本源之處沒有塵垢，這就叫做受持諸佛的法。 由於我的清凈，眾生也清凈，有智慧的人會隨之修行； 知道一切眾生的心性清凈，以這樣的修行就能成就。 不認為眾生界會斷滅，也不認為它會有增減； 是爲了說明斷除顛倒的見解，教化無量眾生令其清凈。 應當說世間的一切境界，與如來（佛的稱號）的境界沒有差別； 佛的境界如同虛空，世間的境界也如同這樣。 一切語言和文字，都像空谷的迴響； 其中沒有聽聞者，這樣理解就能獲得總持（陀羅尼，總攝憶持一切法而不忘失的智慧）。 受持、修習和讀誦，都能宣說佛法的道理； 沒有我、人、法的執著，這樣安住于陀羅尼。 能夠受持一切諸佛的法，善於說法，聽聞者都歡喜； 正念不離三摩地（禪定），由此決定獲得總持。 對於佛法不動搖，沒有散亂的心，對於一切法也沒有疑惑； 譬如龍王降下大雨，這個人說法也像這樣。 沒有執著、沒有束縛、沒有障礙，能夠宣說千億俱胝的經典； 對於一切眾生沒有法的執著，他就能獲得殊勝的辯才功德。 憑藉佛的威神力宣說微妙的佛法，千俱胝劫都無障礙； 令一切眾生心生歡喜，安住于辯才的佛的功德。 如果知道一切佛法的道理，
【English Translation】 English version Leaking Precepts. The pure abodes of the gods (referring to the gods of the fourth dhyana heaven in the realm of form) are immaculate, and the Bodhisattvas dwelling in Tushita Heaven (the fourth heaven of the desire realm) will inherit the throne of the Dharma King; One should contemplate these pure gods, and soon I too shall be like them. If one upholds the true Dharma of all Buddhas, one should not cling to the affairs of afflictions; One should be liberated from both Dharma and non-Dharma, and thus be able to uphold the Dharma of all Buddhas. Just as the Bodhi-nature attained by the Buddha, so too should it be for those who uphold the Dharma; If one knows that the origin is without dust, this is called upholding the Dharma of all Buddhas. Because of my purity, sentient beings are also pure, and the wise will follow this practice; Knowing that the nature of all sentient beings' minds is pure, one can achieve enlightenment through such practice. One does not believe that the realm of sentient beings will be annihilated, nor does one see it as increasing or decreasing; It is to explain the elimination of inverted views, and to transform countless beings to become pure. One should say that all the realms of the world are no different from the realm of the Tathagata (an epithet of the Buddha); The realm of the Buddha is like space, and the realm of the world is also like this. All languages and words are like echoes in an empty valley; There is no one who hears them, and understanding this, one can obtain dharani (the wisdom of remembering and upholding all dharmas without forgetting). Upholding, practicing, and reciting, one can proclaim the principles of the Dharma; Without attachment to self, person, or dharma, one dwells in dharani. One can uphold all the dharmas of all Buddhas, and skillfully preach, so that all who hear are delighted; Right mindfulness is inseparable from samadhi (meditative concentration), and thus one is determined to obtain dharani. One is unwavering in the Dharma, without a scattered mind, and without doubt about all dharmas; Just as the Dragon King sends down great rain, so too is the way this person preaches the Dharma. Without attachment, without bondage, without obstacles, one can preach billions of kotis of scriptures; Without attachment to dharma regarding all sentient beings, one can obtain the meritorious virtue of superior eloquence. Relying on the majestic power of the Buddha to preach the wonderful Dharma, one is unobstructed for billions of kotis of kalpas; Causing all sentient beings to rejoice, one dwells in the meritorious virtue of the Buddha's eloquence. If one knows the principles of all dharmas,
體性皆若於虛空； 無人、無命、無壽者， 彼即名持佛正法。 有情本性皆圓寂， 究竟諸法悉無生； 是忍境界無垢凈， 得此名為不放逸。 見於諸蘊皆如幻， 則見諸法真實性； 知於六處如空邑， 是則能超于蘊魔。 譬如空中起浮雲， 一切諸惑亦如是； 常于正理勤觀察， 彼則能超煩惱魔。 若知無生常不生， 則知寂滅亦無滅； 法無過去、未來世， 決定不為死魔侵。 於法無動亦無思， 不住菩提無覺想； 無我、無人起悲濟， 是降天魔之眷屬。 見於識、智二平等， 不住無為及有為； 心如幻化知世間， 是名勇健難摧伏。 於此、彼岸無所著， 說法修習相應者； 拔濟有情無人想， 是名菩薩之導師。 觀察三有如曠野， 亦如空性不變異； 無路、無人、無拔濟， 是為說法大商主。 善說有、無真實法， 了法本來常清凈； 悲與寂滅理相應， 是名菩薩導師者。 前、后流轉心相續， 如此二心不和合； 了知流注心體性， 是名菩薩之勇健。 知諸法性本清凈， 猶如虛空、如水月； 不著一切諸煩惱， 是凈薩埵常稱讚。 若知一法同諸法， 如幻陽炎無所取
【現代漢語翻譯】 現代漢語譯本 其本體性質都如同虛空一般； 沒有『人』的概念，沒有『生命』的概念，也沒有『壽命』的概念，這樣的人才稱得上是持有佛陀正法的人。 一切有情眾生的本性都是圓滿寂靜的， 究竟來說，一切諸法都是無生的； 這種安忍的境界是無垢清凈的， 能夠達到這種境界就叫做不放逸。 如果能看到諸蘊（五蘊，即色、受、想、行、識）都如幻象一般， 就能看到諸法的真實本性； 如果能知道六處（眼、耳、鼻、舌、身、意）如同空城一般， 就能超越五蘊魔的束縛。 譬如空中升起的浮雲， 一切的迷惑煩惱也是如此； 如果能經常按照正理勤奮地觀察， 就能超越煩惱魔的束縛。 如果知道無生之法本來就不生， 那麼也知道寂滅之法也無所謂滅； 法沒有過去世，也沒有未來世， 這樣的人決定不會被死魔所侵擾。 對於法既沒有動搖也沒有思慮， 不住著于菩提，也沒有覺悟的想法； 在無我、無人的情況下生起悲憫之心去救濟眾生， 這樣就能降伏天魔的眷屬。 如果能看到識（了別）和智（智慧）二者是平等的， 不住著于無為法，也不住著于有為法； 心如同幻化一般，能看清世間的虛幻， 這樣的人就叫做勇健，難以被摧伏。 對於此岸和彼岸都沒有執著， 說法和修行都能相應的人； 救拔有情眾生，卻沒有『人』的概念， 這樣的人就叫做菩薩的導師。 觀察三有（欲有、色有、無色有）如同曠野一般， 也如同空性一樣，不會改變； 沒有道路，沒有救度的人，也沒有被救度的人， 這樣的人是說法的大商主。 善於宣說有和無的真實法， 了知法的本來面目是清凈的； 悲心和寂滅的道理相應， 這樣的人就叫做菩薩的導師。 前念和后唸的心念相續不斷， 這兩個心念並不和合； 了知流注的心念的體性， 這樣的人就叫做菩薩的勇健。 知道諸法的本性是清凈的， 如同虛空，如同水中的月亮； 不執著於一切的煩惱， 這樣清凈的薩埵（菩薩）是常被稱讚的。 如果知道一法和諸法都是相同的， 如同幻象和陽炎一樣，沒有什麼可以執取的。
【English Translation】 English version Their essential nature is like the void; Without a 'person', without 'life', without a 'lifespan', such a one is said to uphold the Buddha's true Dharma. The inherent nature of all sentient beings is perfect tranquility, Ultimately, all dharmas are without origination; This state of forbearance is immaculate and pure, Attaining this state is called non-negligence. Seeing the skandhas (five aggregates: form, feeling, perception, mental formations, consciousness) as illusions, One then sees the true nature of all dharmas; Knowing the six sense bases (eye, ear, nose, tongue, body, mind) as empty cities, One can then transcend the skandha-mara (demon of the aggregates). Like clouds rising in the sky, All delusions and afflictions are also like this; Constantly observing with diligence according to the right principles, One can then transcend the klesha-mara (demon of afflictions). If one knows that the unoriginated is always unoriginated, Then one also knows that cessation is also without cessation; Dharma has no past or future, One is definitely not invaded by the death-mara (demon of death). Regarding dharma, there is neither movement nor thought, Not dwelling in Bodhi, nor having thoughts of enlightenment; Without self or person, one arises with compassion to help others, This is to subdue the retinue of the deva-mara (demon of the gods). Seeing that consciousness (vijnana) and wisdom (jnana) are equal, Not dwelling in the unconditioned, nor in the conditioned; The mind is like an illusion, knowing the world as such, Such a one is called courageous and difficult to subdue. Without attachment to this shore or the other shore, One who speaks the Dharma and practices accordingly; Rescuing sentient beings without the thought of a 'person', Such a one is called a guide of Bodhisattvas. Observing the three realms of existence (desire realm, form realm, formless realm) as a wilderness, Also like emptiness, unchanging; Without a path, without a rescuer, without one being rescued, Such a one is a great merchant of the Dharma. Skillfully speaking the true Dharma of existence and non-existence, Understanding that the original nature of Dharma is always pure; Compassion and the principle of tranquility are in accordance, Such a one is called a guide of Bodhisattvas. The continuity of the mind, the preceding and succeeding thoughts, These two minds are not in harmony; Understanding the nature of the flowing mind, Such a one is called the courage of a Bodhisattva. Knowing that the nature of all dharmas is pure, Like the void, like the moon in water; Not attached to all afflictions, Such a pure Sattva (Bodhisattva) is always praised. If one knows that one dharma is the same as all dharmas, Like illusions and mirages, there is nothing to grasp.
； 虛妄空寂不常恒， 彼人不久成真覺。」
說此決定法門時，七萬二千那庾多天、人、緊那羅、摩睺羅伽等，皆發無上正等覺心；三萬二千菩薩得無生法忍。於此三千大千世界，六種震動，大光普照，百千諸天雨種種花，奏諸伎樂，以鄔馱南而共讚歎：「此諸有情，已為如來法印印之。若有聞此法門，能生勝解受持演說，如法修行一切智者，於此佛剎皆應禮敬以自莊嚴。所以者何？由佛世尊出興於世，演此秘密決定法門，令我等聞，非余有情所聞見故。」
爾時，大虛空藏菩薩，從佛世尊聞說是已，即時獲得六無垢清凈三摩地門，以價直三千世界摩尼寶網，覆于佛上而為供養，一心合掌作如是言：「如來今者以無礙智，觀察一切有情根性前後善巧，宣說無障礙法甚深理趣，由此眾會皆大歡喜讚歎大乘。」時十方世界所來集會諸菩薩等，復放光明，皆言：「由於如來說如是法門，令我等聞，深生慶幸靡不歡喜。」
爾時，會中有菩薩摩訶薩名曰迅辯，白大虛空藏菩薩言：「正士！汝名虛空庫藏，而汝豈以虛空為庫藏耶？」
虛空藏菩薩言：「善男子！我亦是虛空亦是庫藏。」
迅辯菩薩言：「善男子！我願見汝虛空庫藏差別之相。」
虛空藏菩薩言：「善男子！如汝之心
【現代漢語翻譯】 現代漢語譯本：虛妄的現象是空無寂靜、不恒常的，這樣的人不久就能成就真正的覺悟。 當宣說這個決定的法門時，七萬二千那由他（那由他：數量單位，表示極大的數目）的天人、緊那羅（緊那羅：天龍八部之一，歌神）、摩睺羅伽（摩睺羅伽：天龍八部之一，大蟒神）等，都發起了無上正等覺的心；三萬二千菩薩獲得了無生法忍。在這個三千大千世界，發生了六種震動，大光明普照，成百上千的天人降下各種各樣的花朵，演奏各種樂器，用鄔陀南（鄔陀南：佛經中的偈頌）共同讚歎說：『這些有情眾生，已經被如來的法印印證了。如果有人聽聞這個法門，能夠產生殊勝的理解，接受、持誦、演說，如法修行一切智者，在這個佛剎都應該禮敬，以此來莊嚴自己。這是為什麼呢？因為佛世尊出現於世，宣說這個秘密決定的法門，讓我們得以聽聞，而不是其他有情眾生所能聽聞和見到的。』 當時，大虛空藏菩薩，從佛世尊那裡聽聞這些話后，立刻獲得了六種無垢清凈的三摩地門，用價值三千世界的摩尼寶網覆蓋在佛的上方作為供養，一心合掌這樣說道：『如來現在以無礙的智慧，觀察一切有情眾生的根性、前後的善巧，宣說無障礙的法，甚深的道理，因此大眾都非常歡喜，讚歎大乘。』當時，從十方世界來的諸位菩薩等，又放出光明，都說：『因為如來說了這樣的法門，讓我們得以聽聞，內心深感慶幸，沒有不歡喜的。』 當時，會中有一位菩薩摩訶薩，名叫迅辯，對大虛空藏菩薩說：『正士！你的名字是虛空庫藏，難道你以虛空作為庫藏嗎？』 虛空藏菩薩說：『善男子！我既是虛空，也是庫藏。』 迅辯菩薩說：『善男子！我希望見到你虛空庫藏的差別之相。』 虛空藏菩薩說：『善男子！就像你的心一樣，
【English Translation】 English version: 'Illusory phenomena are empty and still, not constant; such a person will soon achieve true enlightenment.' When this definitive Dharma gate was proclaimed, seventy-two nayutas (nayuta: a unit of large number) of gods, humans, kinnaras (kinnara: a celestial musician), mahoragas (mahoraga: a serpent deity) and others all generated the mind of unsurpassed, perfect enlightenment; thirty-two thousand bodhisattvas attained the forbearance of the non-arising of dharmas. In this great trichiliocosm, six kinds of quaking occurred, great light shone everywhere, hundreds and thousands of gods rained down various flowers, played various musical instruments, and together praised with udanas (udana: a verse of inspired utterance) saying: 'These sentient beings have already been sealed with the Dharma seal of the Tathagata. If anyone hears this Dharma gate, is able to generate superior understanding, accepts, upholds, expounds, and practices according to the Dharma, all wise ones should pay homage in this Buddha-land to adorn themselves. Why is this so? Because the World Honored One, the Buddha, has appeared in the world, expounding this secret definitive Dharma gate, allowing us to hear it, which other sentient beings cannot hear or see.' At that time, the Bodhisattva Mahasattva Akasagarbha, having heard these words from the World Honored One, the Buddha, immediately attained the six undefiled pure samadhi gates, and covered the Buddha with a mani-jewel net worth three thousand worlds as an offering, and with one-pointed mind, joined his palms and said: 'The Tathagata now, with unobstructed wisdom, observes the roots and nature of all sentient beings, their skillful means before and after, and expounds the unobstructed Dharma, the profound meaning of the principle, therefore this assembly is greatly delighted and praises the Mahayana.' At that time, the bodhisattvas who came from the ten directions also emitted light, and all said: 'Because the Tathagata has spoken such a Dharma gate, allowing us to hear it, we are deeply fortunate and there is no one who is not delighted.' At that time, there was a Bodhisattva Mahasattva in the assembly named Ksitiprabha, who said to the Bodhisattva Mahasattva Akasagarbha: 'Righteous One! Your name is Akasagarbha (Akasagarbha: 'Womb of Space'), do you take space as your treasury?' The Bodhisattva Akasagarbha said: 'Good man! I am both space and a treasury.' The Bodhisattva Ksitiprabha said: 'Good man! I wish to see the difference in the appearance of your space treasury.' The Bodhisattva Akasagarbha said: 'Good man! Just like your mind,'
所思惟物，我令空中為汝雨之。」
迅辯菩薩言：「我昔曾見赤優波羅吉祥如來蓮花莊嚴世界，彼有蓮花名曰一切光明遍照，其量廣於一俱盧舍，有多千葉香潔柔軟，猶若迦止栗那綿，身觸之時受極快樂；其香芬馥遍於無量百千世界，彼中菩薩聞香、見花即皆得定。唯愿仁者於此眾會而雨是花。」
時迅辯菩薩一心凈意，未久之間，於是大虛空藏菩薩以大威神加持力故，即于空中雨如是花。時此會眾見是花已，各各獲得愛樂花三摩地；從定出已異口同聲，贊大虛空藏菩薩言：「善哉，善哉！正士！由汝加持智力故，令一切有情悉皆獲得如是之力。」
爾時，眾中復有菩薩名寶莊嚴，白大虛空藏菩薩言：「大士！唯愿為我及諸有情，于虛空中雨細粖金。」所言未訖，即有無量粖金，從虛空中如雨而下。
寶莊嚴菩薩復言：「愿于空中雨一切寶。」所言未訖，即于空中有無量無數種種名、種種色、種種摩尼之寶如雨而下。所謂：金、銀、頗胝迦、吠琉璃、碼瑙、赤珠、牟娑羅藏寶，吉祥藏寶、髻娑羅無垢光寶，月光寶、日光寶、照曜寶、殊勝光寶，贍部光寶、火光寶，硨磲、璧玉、珊瑚、帝青寶，德藏寶、寂靜光寶、澄清濁水寶，不壞光明寶、建立眼寶，旋轉寶、釋迦楞伽寶，勝寶、大勝寶、威
【現代漢語翻譯】 現代漢語譯本：『你所想的任何東西，我都能讓天空為你降下。』 迅辯菩薩說：『我過去曾見過赤優波羅吉祥如來（Rakta Utpala Auspicious Tathagata）的蓮花莊嚴世界，那裡有一種蓮花名為一切光明遍照（Sarva Prabha Pradyota），它的大小超過一俱盧舍（Krosha，古代印度長度單位），有數千片花瓣，香潔柔軟，如同迦止栗那（Kacilina）的棉花，身體接觸時會感到極大的快樂；它的香氣芬芳，遍佈無量百千世界，那裡的菩薩聞到香味、見到花朵，都能立即入定。我只希望仁者能在這大眾集會中降下這種花。』 當時，迅辯菩薩一心清凈，不久之後，大虛空藏菩薩（Mahākāśagarbha Bodhisattva）以大威神加持力，就在空中降下了這樣的花。當時，這個集會中的人們見到這些花后，各自都獲得了愛樂花三摩地（Rati-kusuma Samadhi）；從禪定出來后，他們異口同聲地讚歎大虛空藏菩薩說：『太好了，太好了！正士！由於您的加持智慧之力，使得一切眾生都能獲得這樣的力量。』 這時，大眾中又有一位菩薩名叫寶莊嚴（Ratna-vyūha），他向大虛空藏菩薩說：『大士！我希望您能為我和所有眾生，在虛空中降下細末金。』話音剛落，就有無數的細末金，從虛空中像雨一樣降落下來。 寶莊嚴菩薩又說：『希望您能在空中降下一切寶物。』話音剛落，就在空中降下了無數種、各種顏色、各種摩尼寶物，如同下雨一般。這些寶物包括：金、銀、頗胝迦（Sphatika，水晶）、吠琉璃（Vaidurya，青金石）、碼瑙（Asmagarbha，瑪瑙）、赤珠（Lohitaka，紅寶石）、牟娑羅藏寶（Musaragalva，貓眼石）、吉祥藏寶（Mangala-garbha，吉祥寶）、髻娑羅無垢光寶（Kesaravimala-prabha，無垢光寶）、月光寶（Candra-prabha，月光寶）、日光寶（Surya-prabha，日光寶）、照曜寶（Pradyota，照耀寶）、殊勝光寶（Visista-prabha，殊勝光寶）、贍部光寶（Jambū-prabha，贍部光寶）、火光寶（Agni-prabha，火光寶）、硨磲（Sankha，硨磲）、璧玉（Vaidurya，璧玉）、珊瑚（Pravala，珊瑚）、帝青寶（Indranila，青金石）、德藏寶（Guna-garbha，德藏寶）、寂靜光寶（Shanta-prabha，寂靜光寶）、澄清濁水寶（Avilodaka-prasada，澄清濁水寶）、不壞光明寶（Aksaya-prabha，不壞光明寶）、建立眼寶（Pratisthita-caksu，建立眼寶）、旋轉寶（Avarta，旋轉寶）、釋迦楞伽寶（Sakya-linga，釋迦楞伽寶）、勝寶（Uttama，勝寶）、大勝寶（Mahottama，大勝寶）、威
【English Translation】 English version: 'Whatever you contemplate, I will cause it to rain down from the sky for you.' The Bodhisattva Swift Eloquence said, 'I once saw the lotus-adorned world of the Tathagata Rakta Utpala Auspicious (Rakta Utpala Auspicious Tathagata), where there was a lotus named All-Illuminating Light (Sarva Prabha Pradyota), which was larger than a krosha (ancient Indian unit of length), with thousands of petals, fragrant, pure, and soft, like the cotton of Kacilina, and when touched by the body, one would experience great joy; its fragrance spread throughout countless hundreds of thousands of worlds, and the Bodhisattvas there, upon smelling the fragrance and seeing the flower, would immediately enter into samadhi. I only wish that you, benevolent one, would rain down this flower in this assembly.' At that time, the Bodhisattva Swift Eloquence was of one-pointed pure intention, and not long after, the Bodhisattva Mahākāśagarbha (Great Space Treasury Bodhisattva), through the power of his great divine blessing, caused such flowers to rain down from the sky. When the assembly saw these flowers, each of them attained the Samadhi of Loving Flowers (Rati-kusuma Samadhi); having emerged from their meditation, they praised the Bodhisattva Mahākāśagarbha in unison, saying, 'Excellent, excellent! Noble one! Through the power of your blessing and wisdom, all sentient beings are able to obtain such power.' Then, among the assembly, there was another Bodhisattva named Ratna-vyūha (Jewel Adornment), who said to the Bodhisattva Mahākāśagarbha, 'Great Bodhisattva! I wish that you would rain down fine powdered gold in the sky for me and all sentient beings.' As soon as he finished speaking, countless fine powdered gold fell from the sky like rain. The Bodhisattva Ratna-vyūha then said, 'I wish that you would rain down all kinds of treasures in the sky.' As soon as he finished speaking, countless treasures of various names, various colors, and various mani jewels fell from the sky like rain. These treasures included: gold, silver, sphatika (crystal), vaidurya (lapis lazuli), asmagarbha (agate), lohitaka (ruby), musaragalva (cat's eye), mangala-garbha (auspicious treasure), kesaravimala-prabha (immaculate light treasure), candra-prabha (moonlight treasure), surya-prabha (sunlight treasure), pradyota (illuminating treasure), visista-prabha (superior light treasure), jambū-prabha (jambu light treasure), agni-prabha (fire light treasure), sankha (conch shell), vaidurya (beryl), pravala (coral), indranila (sapphire), guna-garbha (virtue treasure), shanta-prabha (peaceful light treasure), avilodaka-prasada (clear water treasure), aksaya-prabha (indestructible light treasure), pratisthita-caksu (established eye treasure), avarta (rotating treasure), sakya-linga (sakya emblem treasure), uttama (supreme treasure), mahottama (great supreme treasure), and power
德熾盛寶、吉祥藏王寶，金剛蕊寶、世光寶，光味寶、持光半月寶，贍部檀寶、贍部洲光寶，千光寶、炬火光寶，勝莊嚴寶、息熱寶，無熱惱寶、除病寶，凈眼寶，凈耳、鼻、舌、身、意寶，照曜支寶、照曜寶，青光寶、黃光寶，頗胝迦寶、白頗胝迦寶、網寶。以要言之，余如是類無量之寶悉皆雨之，如是無邊眾寶名字，若於一劫不可說盡。
爾時，復有時王菩薩，白大虛空藏菩薩言：「大士！此娑訶世界，有無量受苦有情，貧匱飢餓無諸飲食，著破弊衣復有裸形；及諸餓鬼露體飢渴被髮覆身，常思所棄涕唾膿血。為如是類愿生憐愍，雨以衣食而充濟之。」
時虛空藏菩薩，以加持力，即于虛空，雨種種飲食異類衣服，百千色相無量無邊不可算數，上妙細軟過於迦止栗那綿，身觸之時受極快樂。於此三千大千世界，一切貧匱孤露有情及諸餓鬼，蒙此飲食勝妙衣服悉皆充足。
爾時，會中復有菩薩名曰醫王，白大虛空藏菩薩言：「大士！今此世界，無量有情嬰諸疾病，復無眷屬所能瞻視，以病纏綿受大苦惱。愿為此等諸有情類，雨上藥草，令彼患者悉皆除愈。」所言未訖，即時虛空雨于無量甘露妙藥；由此藥故，一切病者服皆除差。
復有菩薩名摧惡趣，白大虛空藏菩薩言：「善男子！愿以大
【現代漢語翻譯】 現代漢語譯本：德熾盛寶（光芒熾盛的寶物）、吉祥藏王寶（象徵吉祥的寶藏之王）、金剛蕊寶（堅硬如金剛的寶物）、世光寶（照耀世界的寶物）、光味寶（散發光芒和美味的寶物）、持光半月寶（持有光芒的半月形寶物）、贍部檀寶（來自贍部樹的檀木寶物）、贍部洲光寶（照耀贍部洲的寶物）、千光寶（散發千道光芒的寶物）、炬火光寶（如火炬般光亮的寶物）、勝莊嚴寶（最殊勝莊嚴的寶物）、息熱寶（能消除熱惱的寶物）、無熱惱寶（使人沒有熱惱的寶物）、除病寶（能消除疾病的寶物）、凈眼寶（使眼睛清凈的寶物）、凈耳、鼻、舌、身、意寶（使耳、鼻、舌、身、意清凈的寶物）、照曜支寶（照耀身體各部分的寶物）、照曜寶（普遍照耀的寶物）、青光寶（散發青色光芒的寶物）、黃光寶（散發黃色光芒的寶物）、頗胝迦寶（水晶寶物）、白頗胝迦寶（白色水晶寶物）、網寶（如網狀的寶物）。總而言之，其餘像這樣的無量寶物都紛紛降下，如此無邊眾寶的名字，即使在一劫的時間裡也說不完。 那時，又有一位時王菩薩，對大虛空藏菩薩說：『大士！這個娑婆世界（我們所居住的世界），有無量受苦的有情眾生，他們貧窮匱乏，飢餓沒有食物，穿著破爛的衣服，甚至還有裸體的；還有那些餓鬼，他們身體暴露，飢渴難耐，頭髮覆蓋著身體，常常想著被丟棄的涕唾膿血。爲了這些眾生，希望您能生起憐憫之心，降下衣食來救濟他們。』 當時，虛空藏菩薩以加持力，立即在虛空中，降下各種各樣的飲食和不同種類的衣服，它們有成百上千種顏色，無量無邊，不可計數，這些衣服上等精美，柔軟勝過迦止栗那綿（一種非常柔軟的棉），身體接觸時會感到極大的快樂。在這個三千大千世界（佛教宇宙觀中的一個世界系統）中，所有貧窮、孤獨、無依無靠的有情眾生以及那些餓鬼，都得到了這些飲食和上好的衣服，全都得到了滿足。 那時，會中又有一位菩薩，名叫醫王，對大虛空藏菩薩說：『大士！現在這個世界，有無量有情眾生遭受各種疾病的折磨，而且沒有親屬能夠照顧他們，被疾病纏繞，承受著巨大的痛苦。希望您爲了這些有情眾生，降下上等的藥草，使那些患病的人都能夠痊癒。』話音剛落，虛空中立即降下無量的甘露妙藥；因為這些藥的緣故，所有生病的人服用后都痊癒了。 又有一位菩薩，名叫摧惡趣，對大虛空藏菩薩說：『善男子！希望您以大慈悲心，降下清涼的甘露水，來熄滅地獄眾生的熱惱，使他們能夠得到安樂。』
【English Translation】 English version: 'Virtue-Blazing Treasure, Auspicious King Treasure, Vajra-Core Treasure, World-Light Treasure, Light-Flavor Treasure, Light-Holding Half-Moon Treasure, Jambudvipa Sandalwood Treasure, Jambudvipa-Light Treasure, Thousand-Light Treasure, Torch-Fire-Light Treasure, Supreme-Adornment Treasure, Heat-Quelling Treasure, No-Heat-Distress Treasure, Disease-Removing Treasure, Pure-Eye Treasure, Pure-Ear, Nose, Tongue, Body, Mind Treasures, Illuminating-Limb Treasure, Illuminating Treasure, Blue-Light Treasure, Yellow-Light Treasure, Sphatika Treasure (crystal), White Sphatika Treasure, Net Treasure. In short, countless treasures of this kind all rained down. The names of such boundless treasures could not be fully spoken even in one kalpa (an extremely long period of time).' At that time, a Bodhisattva named King of the Time, said to the Great Akasagarbha Bodhisattva: 'Great One! In this Saha world (the world we live in), there are countless sentient beings suffering, poor and starving without food, wearing tattered clothes, and some are even naked; and there are also hungry ghosts, their bodies exposed, hungry and thirsty, their hair covering their bodies, constantly thinking of discarded phlegm, saliva, pus, and blood. For these beings, may you have compassion and rain down clothing and food to relieve them.' Then, Akasagarbha Bodhisattva, by his power of blessing, immediately rained down various kinds of food and different kinds of clothing in the sky, with hundreds and thousands of colors, immeasurable and countless. These clothes were of the finest quality, soft and surpassing Kashika linen (a very soft type of cotton), and when the body touched them, it felt great joy. In this three thousand great thousand world (a world system in Buddhist cosmology), all the poor, lonely, and helpless sentient beings, as well as the hungry ghosts, received these foods and excellent clothes, and all were satisfied. At that time, there was another Bodhisattva in the assembly named Medicine King, who said to the Great Akasagarbha Bodhisattva: 'Great One! In this world, countless sentient beings are afflicted with various diseases, and they have no relatives to care for them, entangled by illness, suffering great pain. For these sentient beings, may you rain down superior medicinal herbs, so that those who are sick may all be cured.' Before he finished speaking, the sky immediately rained down immeasurable nectar-like miraculous medicines; because of these medicines, all the sick people who took them were cured. Then, another Bodhisattva named Destroyer of Evil Destinies, said to the Great Akasagarbha Bodhisattva: 'Good man! May you, with great compassion, rain down cool nectar water to extinguish the heat and suffering of the beings in hell, so that they may find peace and happiness.'
悲，息三惡趣受諸劇苦一切有情。」所言未訖，即于空中出大光明，照捺落迦、傍生、鬼趣，彼諸有情皆息眾苦得受安樂。又于虛空雨眾花鬘、涂香、末香，幢幡、傘蓋、燈燭、音樂，奴婢、妻妾、童子、婇女。像馬、車乘、宅舍，城郭、村邑、聚落、國土，宮殿、樓閣、花園、窗牖、床榻，珍寶、輦輿、四牛、十六牛，乃至千牛所駕之車，悉于虛空如雨而下；皆由大虛空藏菩薩加持力故。復告眾言：「善男子！汝等皆取如是等物隨用舍施，當令滿足檀波羅蜜。」
復有菩薩名戒莊嚴，白大虛空藏菩薩言：「善男子！汝已雨于檀波羅蜜，何不復雨戒波羅蜜？」所言未訖，即時十方諸佛及諸菩薩，皆共讚歎戒波羅蜜莊嚴功德。如是讚歎戒功德聲從空中出；如是讚歎忍辱、精進、禪定、智慧莊嚴功德，所出之聲亦復如是。又聞諸佛菩薩百千詞句，稱讚諸法無增、無減；由此法音警覺三千大千世界，令無量無數有情，修學三乘而得成就。
復有菩薩名普遍光明，白大虛空藏菩薩言：「汝虛空庫藏，為唯於此世界中現饒益有情，為復亦能于余世界現如斯事？」
爾時，大虛空藏菩薩告普遍光明菩薩言：「善男子！汝獲無垢妙凈天眼，當觀十方諸佛世界，為見何物？」說是語已，時普遍光明即以天眼，觀見十
【現代漢語翻譯】 現代漢語譯本：『悲憫那些在三惡道中遭受劇烈痛苦的一切眾生。』話音未落，空中即出現大光明，照耀地獄、畜生、餓鬼道，那些眾生都停止了痛苦，獲得了安樂。又從虛空中降下各種花環、涂香、末香，幢幡、傘蓋、燈燭、音樂，奴婢、妻妾、童子、宮女。像、馬、車乘、房屋，城郭、村莊、聚落、國土，宮殿、樓閣、花園、窗戶、床榻，珍寶、輦輿、四牛、十六牛，乃至千牛所駕之車，都從虛空中像雨一樣落下；這都是由於大虛空藏菩薩（Mahākāśyapa）的加持力。菩薩又告訴眾人：『善男子！你們都拿取這些東西，隨意使用或佈施，應當使佈施波羅蜜（dāna-pāramitā）圓滿。』 又有一位菩薩名叫戒莊嚴（Śīla-saṃvara），對大虛空藏菩薩說：『善男子！您已經降下了佈施波羅蜜，為何不降下戒波羅蜜（śīla-pāramitā）呢？』話音未落，十方諸佛和菩薩都共同讚歎戒波羅蜜的莊嚴功德。這樣的讚歎戒功德的聲音從空中發出；同樣，讚歎忍辱（kṣānti）、精進（vīrya）、禪定（dhyāna）、智慧（prajñā）莊嚴功德的聲音也從空中發出。又聽到諸佛菩薩用百千種言辭，稱讚諸法無增無減；由此法音警覺了三千大千世界，使無量無數的眾生，修學三乘（triyāna）而獲得成就。 又有一位菩薩名叫普遍光明（Samantaprabhāsa），對大虛空藏菩薩說：『您的虛空寶藏，只是在這個世界中顯現利益眾生，還是也能在其他世界顯現這樣的事情呢？』 這時，大虛空藏菩薩告訴普遍光明菩薩說：『善男子！你獲得了無垢妙凈天眼（divyacakṣus），應當觀察十方諸佛世界，看到了什麼？』說完這話，普遍光明菩薩立即用天眼觀察，看到十方世界
【English Translation】 English version: 『Compassionate towards all sentient beings suffering intensely in the three evil realms.』 Before these words were finished, a great light appeared in the sky, illuminating the hells, the animal realm, and the realm of hungry ghosts. All those beings ceased their suffering and received peace and happiness. From the sky also rained down various flower garlands, scented ointments, powdered incense, banners, parasols, lamps, music, servants, wives, children, and palace women. Elephants, horses, carriages, houses, cities, towns, villages, countries, palaces, pavilions, gardens, windows, beds, treasures, palanquins, carriages drawn by four oxen, sixteen oxen, and even a thousand oxen, all fell from the sky like rain; all this was due to the power of the blessing of the Bodhisattva Mahākāśyapa. The Bodhisattva then told the assembly, 『Good men! All of you take these things, use them as you wish, or give them away, and you should fulfill the perfection of giving (dāna-pāramitā).』 Then there was a Bodhisattva named Śīla-saṃvara, who said to the Bodhisattva Mahākāśyapa, 『Good man! You have already rained down the perfection of giving, why not rain down the perfection of morality (śīla-pāramitā)?』 Before these words were finished, all the Buddhas and Bodhisattvas of the ten directions together praised the meritorious virtues of the perfection of morality. Such sounds of praise for the merit of morality came from the sky; similarly, sounds of praise for the meritorious virtues of the perfections of patience (kṣānti), diligence (vīrya), meditation (dhyāna), and wisdom (prajñā) also came from the sky. Furthermore, the voices of Buddhas and Bodhisattvas were heard, using hundreds and thousands of phrases, praising the fact that all dharmas neither increase nor decrease; by this sound of the Dharma, the three thousand great thousand worlds were awakened, causing countless sentient beings to study the three vehicles (triyāna) and attain enlightenment. Then there was a Bodhisattva named Samantaprabhāsa, who said to the Bodhisattva Mahākāśyapa, 『Does your treasury of space only manifest to benefit sentient beings in this world, or can it also manifest such things in other worlds?』 At that time, the Bodhisattva Mahākāśyapa said to the Bodhisattva Samantaprabhāsa, 『Good man! You have obtained the pure and immaculate divine eye (divyacakṣus), you should observe the Buddha worlds of the ten directions, what do you see?』 Having said these words, the Bodhisattva Samantaprabhāsa immediately observed with his divine eye, and saw the ten directions
方無量阿僧祇世界，所雨寶物、飲食、衣服，一如此界無所減少；又聞空中所說一切微妙法音亦不增減。
爾時，普遍光明菩薩見是事已，深生奇特嘆未曾有，以鄔馱南稱讚大虛空藏菩薩：「不可思議難可測量，而能頓於一切世界，現如是等種種寶物；唯愿以佛威神之力及於仁者加持之力，令此眾會及余世界一切有情，普皆得見如是眾寶，普皆得聞虛空法音。」爾時大虛空藏菩薩，即如其言更雨如是種種諸寶，皆令此會及他方國土一切有情悉皆得見，各各皆發無上正等菩提之心。
爾時，王舍大城有五百女人，共詣大虛空藏菩薩所。到已白言：「我聞正士能滿一切有情所愿，然今我等夫主並死，不知所趣，唯愿大士示我令見。」
爾時，大虛空藏菩薩以威神力故，即為五百女人，各各現其本夫形狀住菩薩前。時虛空藏告諸女言：「姊妹！當觀此是汝等本夫以不？」
彼諸女等各見本夫，悲喜交集。時彼丈夫各自隨逐是諸女等還歸本家，七日之中為女說法，令得成就咸發無上菩提之心，住不退轉。
時五百女相共來詣大虛空藏菩薩之所，一心同聲以伽陀贊曰：
「我等今知是法相， 猶如幻化虛空性； 而為我等示現夫， 今我成就最勝業。 以是諸法皆變化， 本空、無
【現代漢語翻譯】 現代漢語譯本：在無量阿僧祇（無數）世界中，所降下的寶物、飲食、衣服，與此世界一樣，沒有絲毫減少；又聽到空中所說的一切微妙法音，也沒有增多或減少。 當時，普遍光明菩薩看到這種情況后，深感驚奇，讚歎前所未有，用偈頌讚美大虛空藏菩薩：『不可思議，難以衡量，竟然能在一切世界，同時顯現如此種種寶物；唯愿憑藉佛的威神之力以及您的加持之力，使此法會以及其他世界的一切眾生，都能普遍見到這些寶物，都能普遍聽到虛空的法音。』當時，大虛空藏菩薩，就如他所說，再次降下如此種種寶物，使此法會以及其他國土的一切眾生都能看到，各自都發起了無上正等菩提之心。 當時，王舍大城有五百位婦女，一同來到大虛空藏菩薩的住所。到達后，她們說道：『我們聽說正士您能滿足一切眾生的願望，然而現在我們的丈夫都已去世，不知該去哪裡，唯愿大士您指示我們，讓我們見到他們。』 當時，大虛空藏菩薩憑藉威神之力，就為這五百位婦女，各自顯現出她們丈夫的形象，站在菩薩面前。當時，虛空藏菩薩告訴這些婦女說：『姐妹們！你們看看，這些是你們的丈夫嗎？』 那些婦女們各自見到自己的丈夫，悲喜交加。當時，那些丈夫各自跟隨這些婦女回到各自的家中，七天之中為她們說法，使她們得以成就，都發起了無上菩提之心，住于不退轉的境界。 當時，五百位婦女一同來到大虛空藏菩薩的住所，一心同聲地用偈頌讚嘆道： 『我們現在知道這法的真相，猶如幻化，如同虛空；而您為我們示現丈夫，現在我們成就了最殊勝的功業。 因為一切諸法都是變化，本來是空，無自性。』
【English Translation】 English version: In immeasurable asamkhya (countless) worlds, the treasures, food, and clothing that rain down are the same as in this world, without any decrease; and the subtle Dharma sounds spoken in the air are neither increased nor decreased. At that time, the Bodhisattva Universal Light, having seen this, felt deep wonder and praised it as unprecedented, using verses to praise the Bodhisattva Great Space Treasury: 'Inconceivable and immeasurable, you are able to manifest such various treasures simultaneously in all worlds; may the power of the Buddha's majestic spirit and your blessing enable this assembly and all sentient beings in other worlds to universally see these treasures and universally hear the Dharma sounds of space.' At that time, the Bodhisattva Great Space Treasury, just as he had said, rained down such various treasures again, enabling all sentient beings in this assembly and other lands to see them, and each of them aroused the mind of unsurpassed, right, and equal Bodhi. At that time, five hundred women from the great city of Rajagrha went together to the place of the Bodhisattva Great Space Treasury. Having arrived, they said: 'We have heard that the righteous one can fulfill the wishes of all sentient beings, but now our husbands have all died, and we do not know where to go. We beseech you, Great One, to show us and let us see them.' At that time, the Bodhisattva Great Space Treasury, through his majestic spiritual power, manifested the forms of their respective husbands for these five hundred women, standing before the Bodhisattva. Then, Space Treasury told the women, 'Sisters! Look, are these your husbands?' The women each saw their own husbands, and were filled with both sorrow and joy. Then, the husbands each followed these women back to their respective homes, and for seven days, they taught the Dharma to them, enabling them to achieve enlightenment, and they all aroused the mind of unsurpassed Bodhi, dwelling in the state of non-retrogression. At that time, the five hundred women came together to the place of the Bodhisattva Great Space Treasury, and with one mind and voice, they praised him with verses: 'We now know the true nature of this Dharma, like an illusion, like space; and you have shown us our husbands, now we have achieved the most supreme merit. Because all dharmas are transformations, originally empty, without self-nature.'
心、無所動； 由此通達無漏法， 永不隨逐諸煩惱。 是故皆發菩提心， 愿欲拔濟有情類； 蒙為我等授記莂， 當得成佛度有情。 同名善調之如來， 廣於後世修諸行； 我等獲斯妙法雨， 是故稱讚大導師。」
爾時，復有五百丈夫被賊欲害，即聞空中聲曰：「汝等當知有菩薩名大虛空藏，能于怖畏諸有情類施於無畏。汝等應當歸依稽首，必無所害。」時彼諸人以恐怖故，皆共一心異口同聲作如是言：「南無大虛空藏菩薩！」作是語時，虛空藏菩薩化五百人從虛空下，住彼人前，告諸賊言：「是等貧匱，何用害為？寧殺我等。今當與汝衣服、瓔珞所須之物，令無所乏，勿斷彼命。」時彼諸賊即殺化人，其五百人咸離怖畏泰然安隱，皆共往詣大虛空藏菩薩之所，恭敬合掌頭面禮足作如是言：「我等今者皆從大師得全性命，故來頂禮，莫知所報廣大之恩，唯愿為我說微妙法，當共受持成二利行。」
爾時，大虛空藏菩薩告言：「善男子！汝等今者既無所懼，各各宜發阿耨多羅三藐三菩提心，則得自利利他成就。」說是語已，彼等一時皆發阿耨多羅三藐三菩提心，即以上妙衣服價直百千，奉虛空藏菩薩以申供養。如是供養虛空藏菩薩已，即為供養一切諸佛。
爾時，世尊
【現代漢語翻譯】 現代漢語譯本 心不動搖； 由此通達無漏之法，永遠不再隨逐各種煩惱。 因此，我們都發菩提心，願望救拔一切有情眾生； 懇請您為我們授記，預言我們將來成佛，度化眾生。 我們都將成為名為善調的如來（Tathagata，佛的稱號），在未來的世代廣修各種善行； 我們獲得瞭如此殊勝的佛法甘露，因此稱讚您這位偉大的導師。」
當時，又有五百個男子被強盜追殺，正當危急之時，聽到空中傳來聲音說：『你們應當知道有一位菩薩名為大虛空藏（Mahākāśagarbha，菩薩名），他能使處於恐懼中的眾生獲得無畏。你們應當歸依並向他頂禮，必定不會受到傷害。』當時那些人因為恐懼，都一心同聲地說：『南無大虛空藏菩薩！』當他們說完這句話時，虛空藏菩薩化現出五百個人從空中降下，站在那些人面前，對強盜們說：『這些人貧困潦倒，為何要傷害他們？寧可殺我們。現在我將給你們衣服、瓔珞等所需之物，讓你們不再匱乏，請不要奪取他們的性命。』當時那些強盜就殺死了化現的人，那五百人全都脫離了恐懼，安然無恙，都一起前往大虛空藏菩薩所在之處，恭敬地合掌，頭面禮足，說道：『我們現在都從大師這裡獲得了生命，所以前來頂禮，不知如何報答您廣大的恩德，只希望您能為我們講說微妙的佛法，讓我們共同受持，成就自利利他的修行。』
當時，大虛空藏菩薩說道：『善男子！你們現在既然不再恐懼，就應當各自發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），這樣就能成就自利利他的功德。』說完這些話后，他們一時都發起了阿耨多羅三藐三菩提心，隨即用上等的衣服，價值百千，供養虛空藏菩薩，以此表達他們的供養。這樣供養虛空藏菩薩之後，就等於供養了一切諸佛。
當時，世尊（Bhagavan，佛的尊稱）
【English Translation】 English version The mind is unmoving; Thus, one penetrates the unconditioned Dharma, never again following all afflictions. Therefore, let us all generate the Bodhi mind, wishing to liberate all sentient beings; We beseech you to bestow upon us a prophecy, that we shall attain Buddhahood and liberate sentient beings. We shall all become Tathagatas (Tathagata, title of a Buddha) named Well-Tamed, extensively cultivating all practices in future ages; We have obtained this wonderful rain of Dharma, therefore we praise you, the great teacher.」
At that time, there were also five hundred men who were about to be harmed by thieves. They then heard a voice in the sky saying, 『You should know that there is a Bodhisattva named Mahākāśagarbha (Mahākāśagarbha, name of a Bodhisattva), who can bestow fearlessness upon sentient beings who are in fear. You should take refuge in him and bow down to him, and you will surely not be harmed.』 At that time, those people, due to their fear, all said with one mind and voice, 『Namo Mahākāśagarbha Bodhisattva!』 As they said these words, Bodhisattva Mahākāśagarbha manifested five hundred people who descended from the sky and stood before those people, and said to the thieves, 『These people are poor and destitute, why do you harm them? Rather, kill us. Now, we will give you clothes, necklaces, and whatever you need, so that you will not lack anything. Please do not take their lives.』 At that time, those thieves killed the manifested people, and the five hundred people were all freed from fear and were safe and at peace. They all went together to where Bodhisattva Mahākāśagarbha was, respectfully joined their palms, bowed their heads to his feet, and said, 『We have all received our lives from the great master, so we have come to bow down. We do not know how to repay your great kindness. We only wish that you would speak the subtle Dharma for us, so that we may all uphold it and accomplish the practice of benefiting ourselves and others.』
At that time, Bodhisattva Mahākāśagarbha said, 『Good men! Now that you are no longer afraid, you should each generate the mind of Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), and thus you will achieve the merit of benefiting yourselves and others.』 After saying these words, they all generated the mind of Anuttarā-samyak-saṃbodhi at once, and then offered to Bodhisattva Mahākāśagarbha fine clothes worth hundreds of thousands, to express their offering. Having made this offering to Bodhisattva Mahākāśagarbha, it was equivalent to making offerings to all Buddhas.
At that time, the Bhagavan (Bhagavan, an honorific title for the Buddha)
悉與彼等授于記莂：「于當來世過無量劫，修菩提分法已，當得成佛，同號無怖畏如來、多陀阿伽度、阿羅訶、三藐三佛陀。」
爾時，舍利子白大虛空藏菩薩言：「善男子！汝得此虛空庫藏已來，經今幾何不枯不竭，周給一切無有窮盡？」
虛空藏言：「大德！于意云何？豈有虛空而竭盡耶？」
「不也，大士！」
虛空藏言：「如是，大德舍利子！虛空自性無盡，我今所有善根功德亦復如是。所以者何？我為菩提，于無量劫積集無量無邊善根，悉皆迴向，如彼虛空無有窮竭，是故周給不竭不盡。如汝所言，而此空中施設庫藏經幾何者，乃至我發菩提心來，空中庫藏久近如是。」
時舍利子復言：「汝發菩提心復經幾時？」
答曰：「如佛世尊知其近遠。」
舍利子即白佛言：「世尊！此虛空藏菩薩，發菩提心經幾許時？」
佛言：「善男子！我若具說，人天聞者皆生疑惑。」
舍利子言：「善哉，世尊！唯愿垂慈為我開示；又此會中有無量眾皆共渴仰，愿為解說令得凈信。」
爾時，佛告舍利子：「譬如恒河沙數世界所有微塵，一一微塵復為一劫，如是塵劫為一洛叉。復有無量那由他洛叉微塵劫，儘是微塵所有劫數，彼虛空藏發於無上正等覺心，
【現代漢語翻譯】 現代漢語譯本 他們都被授予了成佛的預言：『在未來的無量劫之後，修習菩提分法，將得成佛，佛號相同，都叫無怖畏如來（Tathagata）、多陀阿伽度（Tathagata）、阿羅訶（Arhat）、三藐三佛陀（Samyaksambuddha）。』
那時，舍利子（Sariputra）問大虛空藏菩薩（Mahakasagarbha）說：『善男子！你得到這虛空庫藏以來，經過了多久，它都沒有枯竭，能夠賙濟一切而沒有窮盡？』
虛空藏菩薩說：『大德！你認為如何？難道虛空會有竭盡的時候嗎？』
『不會的，大士！』
虛空藏菩薩說：『是的，大德舍利子！虛空的自性是無盡的，我如今所有的善根功德也同樣如此。這是為什麼呢？因為我爲了菩提（Bodhi），在無量劫中積累了無量無邊的善根，全部都回向，就像虛空一樣沒有窮盡，所以能夠賙濟一切而不會枯竭。正如你所說，這虛空中的庫藏存在了多久，從我發菩提心以來，虛空庫藏存在的時間就是這麼久。』
這時，舍利子又問：『你發菩提心又經過了多久？』
虛空藏菩薩回答說：『就像佛世尊知道它的遠近一樣。』
舍利子就對佛說：『世尊！這位虛空藏菩薩，發菩提心經過了多久？』
佛說：『善男子！我如果詳細說來，人天聽了都會產生疑惑。』
舍利子說：『太好了，世尊！希望您慈悲為我開示；而且這次法會中有無量大眾都渴望聽聞，希望您為他們解說，讓他們得到清凈的信心。』
這時，佛告訴舍利子：『譬如恒河沙數世界的所有微塵，每一個微塵又代表一劫，這樣的塵劫算作一個洛叉（laksha）。又有無量那由他（nayuta）洛叉微塵劫，所有這些微塵的劫數加起來，虛空藏菩薩發無上正等覺心的時間，就是這麼久。』
【English Translation】 English version They were all given predictions of Buddhahood: 'In the future, after countless kalpas, having cultivated the Bodhi-partaking dharmas, they will attain Buddhahood, with the same name, all called Fearless Tathagata (Tathagata), Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha).'
At that time, Sariputra (Sariputra) asked the Bodhisattva Mahakasagarbha (Mahakasagarbha), 'Good man! Since you obtained this treasury of space, how long has it been that it has not withered or exhausted, providing for all without end?'
Mahakasagarbha said, 'Great Virtue! What do you think? Is there a possibility that space could be exhausted?'
'No, Great Being!'
Mahakasagarbha said, 'Yes, Great Virtue Sariputra! The nature of space is inexhaustible, and my meritorious virtues are also like that. Why is that? Because for the sake of Bodhi (Bodhi), I have accumulated immeasurable and boundless meritorious virtues in countless kalpas, and I have dedicated them all, just like space, without end, therefore, I can provide for all without withering or exhaustion. As you said, how long has this treasury in space existed, it has been as long as I have generated the Bodhi mind, the treasury in space has existed for that long.'
Then, Sariputra asked again, 'How long has it been since you generated the Bodhi mind?'
Mahakasagarbha replied, 'Just as the World Honored One knows its distance.'
Sariputra then said to the Buddha, 'World Honored One! How long has it been since this Bodhisattva Mahakasagarbha generated the Bodhi mind?'
The Buddha said, 'Good man! If I were to explain it in detail, humans and devas would all have doubts.'
Sariputra said, 'Excellent, World Honored One! I hope you will compassionately explain it for me; and in this assembly, there are countless beings who are eager to hear, I hope you will explain it for them so that they may gain pure faith.'
At that time, the Buddha told Sariputra, 'For example, the number of dust particles in the worlds as numerous as the sands of the Ganges River, and each dust particle represents one kalpa, such dust kalpas are counted as one laksha (laksha). There are also countless nayuta (nayuta) laksha dust kalpas, the sum of all these dust kalpas, that is how long it has been since Mahakasagarbha generated the mind of unsurpassed, right and equal enlightenment.'
經爾所時。」
舍利子復白佛言：「世尊！彼虛空藏初發心時，所遇如來名字何等？」
佛告舍利子：「彼時如來出現於世，名一切勝愿寶威德王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，世界名現一切佛剎，劫名寶莊嚴。舍利子！彼現一切佛剎世界，所有功德莊嚴成就，我以劫壽說不能盡。舍利子！彼佛世尊所坐道場，周千世界，復有超過數量諸菩薩眾，以為眷屬。舍利子！彼時世界有轉輪王，名一切天灌頂，王於三千大千世界。彼王復有不可思議寶藏，有三萬六千子，悉皆化生有大威德。彼佛世界乃至無有女人之名。舍利子！彼佛世尊壽百千劫，其一切天灌頂王，於四十中劫承事彼佛，一日之中用千俱胝上妙資具，積高須彌以為供養，所積福聚不可思議。其王諸子及諸眷屬，皆發阿耨多羅三藐三菩提心。舍利子！彼時一切天灌頂王，莫作異觀，今虛空藏菩薩是。」
爾時，舍利子白佛言：「甚奇，世尊！此大虛空藏菩薩，被不可思議甲冑，乃至久遠住于大乘，能證如是威德法行。」
佛言：「舍利子！是大虛空藏菩薩，所供養佛超過無量恒河沙數，于彼佛所凈菩提心，恒河沙數佛所菩提心凈則意樂凈；恒河沙數意樂凈則加行凈；恒河沙數加行
【現代漢語翻譯】 現代漢語譯本 那時，（佛）這樣說。」 舍利子又對佛說：『世尊！那位虛空藏菩薩最初發心的時候，所遇到的如來名號是什麼？』 佛告訴舍利子：『那時有如來出現於世，名為一切勝愿寶威德王如來（Tathagata，如來）、應供（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺）、明行足（Vidya-charana-sampanna，明行圓滿）、善逝（Sugata，善逝）、世間解（Lokavid，知世間）、無上士（Anuttara，無上）、調御丈夫（Purushadamyasarathi，調御丈夫）、天人師（Shasta devamanushyanam，天人導師）、佛（Buddha，佛陀）、世尊（Bhagavan，世尊），世界名為現一切佛剎，劫名為寶莊嚴。舍利子！那個現一切佛剎世界，所有功德莊嚴的成就，我用一個劫的時間也說不完。舍利子！那位佛世尊所坐的道場，周遍一千個世界，還有超過這個數量的菩薩眾，作為他的眷屬。舍利子！那時世界有一位轉輪王，名叫一切天灌頂，統治著三千大千世界。這位國王還有不可思議的寶藏，有三萬六千個兒子，都由化生而來，具有很大的威德。那個佛的世界甚至沒有女人的名字。舍利子！那位佛世尊的壽命有百千劫，那位一切天灌頂王，在四十中劫的時間裡侍奉那位佛，每天用千俱胝上妙的資具，堆積如須彌山那樣進行供養，所積累的福德不可思議。他的國王的兒子們和所有眷屬，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺）。舍利子！那時的一切天灌頂王，不要做其他的想法，他就是現在的虛空藏菩薩。』 那時，舍利子對佛說：『真是太奇特了，世尊！這位大虛空藏菩薩，披著不可思議的鎧甲，乃至久遠地安住于大乘，能夠證得如此威德的法行。』 佛說：『舍利子！這位大虛空藏菩薩，所供養的佛超過了無量恒河沙數，在那些佛那裡清凈菩提心，恒河沙數佛所菩提心清凈，那麼意樂就清凈；恒河沙數意樂清凈，那麼加行就清凈；恒河沙數加行
【English Translation】 English version At that time, (the Buddha) spoke thus.』 Shariputra then said to the Buddha, 『World Honored One, when that Akasagarbha Bodhisattva first generated the aspiration for enlightenment, what was the name of the Tathagata he encountered?』 The Buddha told Shariputra, 『At that time, a Tathagata appeared in the world named All-Victorious-Wish-Jewel-Majesty-King Tathagata (Tathagata), Worthy of Offerings (Arhat), Perfectly Enlightened One (Samyaksambuddha), Perfect in Knowledge and Conduct (Vidya-charana-sampanna), Well-Gone (Sugata), Knower of the World (Lokavid), Unsurpassed One (Anuttara), Tamer of Men (Purushadamyasarathi), Teacher of Gods and Humans (Shasta devamanushyanam), Buddha (Buddha), World Honored One (Bhagavan). The world was named Manifestation of All Buddha Lands, and the kalpa was named Jewel Adornment. Shariputra, the merits and adornments of that world, Manifestation of All Buddha Lands, are so vast that I could not finish describing them even in a kalpa. Shariputra, the Bodhi-mandala where that Buddha, the World Honored One, sat, extended throughout a thousand worlds, and there were even more Bodhisattvas than that as his retinue. Shariputra, at that time, there was a Chakravartin king named All-Heaven-Coronation, who ruled over the three thousand great thousand worlds. This king also had inconceivable treasures and thirty-six thousand sons, all of whom were born miraculously and possessed great power and virtue. In that Buddha's world, there was not even the name of a woman. Shariputra, that Buddha, the World Honored One, lived for a hundred thousand kalpas, and that King All-Heaven-Coronation served that Buddha for forty intermediate kalpas, offering him a thousand kotis of supreme provisions daily, piled up as high as Mount Sumeru, and the accumulated merit was inconceivable. The king's sons and all his retinue all generated the aspiration for Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Shariputra, do not think of that King All-Heaven-Coronation as someone else; he is the present Akasagarbha Bodhisattva.』 At that time, Shariputra said to the Buddha, 『It is truly marvelous, World Honored One! This great Akasagarbha Bodhisattva, wearing inconceivable armor, has dwelt in the Mahayana for so long, and is able to attain such virtuous Dharma practices.』 The Buddha said, 『Shariputra, this great Akasagarbha Bodhisattva has made offerings to Buddhas exceeding countless Ganges sands. He purified his Bodhi-mind at those Buddhas' places. When the Bodhi-mind is purified at countless Ganges sands of Buddhas, then the intention is purified; when countless Ganges sands of intentions are purified, then the practice is purified; when countless Ganges sands of practices
凈則增上意樂凈；恒河沙數增上意樂凈則檀波羅蜜多凈；恒河沙數檀波羅蜜多凈則尸羅波羅蜜多凈；恒河沙數尸羅波羅蜜多凈則忍辱波羅蜜多凈；恒河沙數忍辱波羅蜜多凈則精進波羅蜜多凈；恒河沙數精進波羅蜜多凈則禪那波羅蜜多凈；恒河沙數禪那波羅蜜多凈則般若波羅蜜多凈；恒河沙數般若波羅蜜多凈則方便波羅蜜多凈；恒河沙數方便波羅蜜多凈則一切有情無礙心無礙光凈；恒河沙數有情無礙心無礙光凈則大慈凈；乃至大悲、大喜、大舍、大神通智凈則身、語、心凈；由恒河沙數心清凈則一大人相凈；如是廣說三十二大人相乃至一切大人相善根凈則虛空庫藏凈。舍利子！由如是故，此虛空藏菩薩，能于空中示現一切菩薩之行。舍利子！譬如虛空無有窮盡；善男子！如是菩薩一切願行清凈無盡亦復如是，是故名為虛空庫藏。」
說是法時，會中有一萬菩薩獲得無盡財寶，于虛空庫藏滿足愿忍。
爾時，會中復有菩薩名曰法王，白大虛空藏菩薩言：「我願從空中聞妙法音。」
虛空藏言：「善男子！汝極生恭敬，心住虛空作大師想，我當令汝聞妙法音。」
爾時法王菩薩，並諸大眾一心合掌，向空禮敬瞻仰而住，以虛空藏菩薩加持力故，即于空中出伽陀曰：
「心意與諸法， 皆如於虛
【現代漢語翻譯】 現代漢語譯本 意樂清凈則增上意樂清凈；如恒河沙數般多的增上意樂清凈，則佈施波羅蜜多（檀波羅蜜多，意為到達彼岸的佈施）清凈；如恒河沙數般多的佈施波羅蜜多清凈，則持戒波羅蜜多（尸羅波羅蜜多，意為到達彼岸的持戒）清凈；如恒河沙數般多的持戒波羅蜜多清凈，則忍辱波羅蜜多（意為到達彼岸的忍辱）清凈；如恒河沙數般多的忍辱波羅蜜多清凈，則精進波羅蜜多（意為到達彼岸的精進）清凈；如恒河沙數般多的精進波羅蜜多清凈，則禪那波羅蜜多（意為到達彼岸的禪定）清凈；如恒河沙數般多的禪那波羅蜜多清凈，則般若波羅蜜多（意為到達彼岸的智慧）清凈；如恒河沙數般多的般若波羅蜜多清凈，則方便波羅蜜多（意為到達彼岸的方便）清凈；如恒河沙數般多的方便波羅蜜多清凈，則一切有情無礙心無礙光清凈；如恒河沙數般多的有情無礙心無礙光清凈，則大慈清凈；乃至大悲、大喜、大舍、大神通智清凈，則身、語、心清凈；由如恒河沙數般多的心清凈，則一大人相清凈；如此廣說三十二大人相，乃至一切大人相善根清凈，則虛空庫藏清凈。舍利子（佛陀的十大弟子之一）！由此緣故，此虛空藏菩薩，能于空中示現一切菩薩之行。舍利子！譬如虛空沒有窮盡；善男子！如此菩薩一切願行清凈無盡也同樣如此，所以名為虛空庫藏。 在宣說此法時，會中有一萬菩薩獲得無盡財寶，于虛空庫藏滿足愿忍。 這時，會中又有一位菩薩名為法王，對大虛空藏菩薩說：『我願從空中聽到美妙的法音。』 虛空藏菩薩說：『善男子！你極其恭敬，心住于虛空，作大師想，我當令你聽到美妙的法音。』 這時，法王菩薩和諸大眾一心合掌，向空中禮敬瞻仰而住，由於虛空藏菩薩的加持力，即于空中發出偈頌說： 『心意與諸法，都如虛空一般。』
【English Translation】 English version When the intention is pure, the superior intention is pure; when the superior intention is pure as numerous as the sands of the Ganges, the Dāna pāramitā (檀波羅蜜多, meaning the perfection of giving) is pure; when the Dāna pāramitā is pure as numerous as the sands of the Ganges, the Śīla pāramitā (尸羅波羅蜜多, meaning the perfection of morality) is pure; when the Śīla pāramitā is pure as numerous as the sands of the Ganges, the Kṣānti pāramitā (meaning the perfection of patience) is pure; when the Kṣānti pāramitā is pure as numerous as the sands of the Ganges, the Vīrya pāramitā (meaning the perfection of diligence) is pure; when the Vīrya pāramitā is pure as numerous as the sands of the Ganges, the Dhyāna pāramitā (meaning the perfection of meditation) is pure; when the Dhyāna pāramitā is pure as numerous as the sands of the Ganges, the Prajñā pāramitā (meaning the perfection of wisdom) is pure; when the Prajñā pāramitā is pure as numerous as the sands of the Ganges, the Upāya pāramitā (meaning the perfection of skillful means) is pure; when the Upāya pāramitā is pure as numerous as the sands of the Ganges, the unobstructed mind and unobstructed light of all sentient beings are pure; when the unobstructed mind and unobstructed light of sentient beings are pure as numerous as the sands of the Ganges, great loving-kindness is pure; and so on, great compassion, great joy, great equanimity, and great supernormal wisdom are pure, then the body, speech, and mind are pure; when the mind is pure as numerous as the sands of the Ganges, one of the marks of a great person is pure; thus, extensively speaking of the thirty-two marks of a great person, and even all the roots of virtue of the marks of a great person are pure, then the treasury of space is pure. Śāriputra (one of the Buddha's ten great disciples)! Because of this, this Bodhisattva Ākāśagarbha (虛空藏菩薩, meaning the Bodhisattva of the Space Treasury) can manifest all the practices of Bodhisattvas in space. Śāriputra! Just as space has no end; good man! So too, the pure and endless vows and practices of this Bodhisattva are the same, therefore it is called the Treasury of Space. When this Dharma was being spoken, ten thousand Bodhisattvas in the assembly obtained inexhaustible treasures, and fulfilled their vows and patience in the Treasury of Space. At that time, there was another Bodhisattva in the assembly named Dharma King, who said to the great Bodhisattva Ākāśagarbha: 'I wish to hear the wonderful sound of Dharma from space.' Ākāśagarbha said: 'Good man! If you are extremely respectful, and your mind dwells in space, thinking of a great teacher, I will cause you to hear the wonderful sound of Dharma.' At that time, the Bodhisattva Dharma King and all the assembly, with one mind, joined their palms, paid homage to space, and stood gazing upwards. By the power of the blessing of the Bodhisattva Ākāśagarbha, a verse was spoken from space: 'The mind and all dharmas, are like space.'
空； 我今說少分， 汝等次第聽。 虛空無高故， 下亦不可得； 諸法亦如是， 其性無高、下。 虛空無有生， 滅亦無所得； 諸法亦如是， 生、滅不可得。 空中無損減， 復無增益性； 諸法如虛空， 平等無增、減。 空中無有暗， 亦無于所染； 心性亦如是， 無暗亦無染。 譬如日月光， 虛空無愛染； 心亦同虛空， 無愛亦無染。 譬如於虛空， 鉾槊無傷損； 菩薩觀眾苦， 亦無憂懼心。 如空雨甘露， 虛空無愛悅； 菩薩于名利， 不生染愛心。 毀、譽空不動， 苦、樂心恒靜； 大地雖搖動， 虛空性常住。 菩薩於世法， 遠離分別心； 如空火不燒， 菩薩惑無染。 虛空離生、滅， 法界無去、來； 眾色現於空， 諸法依心住。 空無色、非色， 心性亦復然； 虛空唯假名， 心意識如是。 如空無邊故， 智者德如斯； 猶空跡難成， 菩提行無相。 虛空無前際， 五蘊性亦然； 過、現四大空， 未來亦如是。 如劫燒空界， 難滿諸有情； 五欲流注心， 難滿亦如是。 佛說大法句， 離欲出世間； 教法廣無涯，
【現代漢語翻譯】 現代漢語譯本 空性； 我現在略說一部分，你們依次聽著。 虛空沒有高低之分，所以也找不到所謂的下方； 一切諸法也是如此，其本性沒有高低之別。 虛空沒有產生，也沒有所謂的滅亡； 一切諸法也是如此，生和滅都不可得。 虛空中沒有減少，也沒有增加的特性； 一切諸法如同虛空，平等而無增減。 虛空中沒有黑暗，也沒有被污染； 心性也是如此，沒有黑暗也沒有污染。 譬如日月的光芒，虛空不會因此產生愛戀或被污染； 心也如同虛空，沒有愛戀也沒有污染。 譬如在虛空中，刀槍無法造成傷害； 菩薩觀察眾生的苦難，也不會有憂愁或恐懼的心。 如同虛空降下甘露，虛空不會因此感到喜悅； 菩薩對於名利，不會產生貪戀或愛染的心。 譭謗和讚譽都不能動搖虛空，痛苦和快樂都不能擾亂心的平靜； 即使大地搖動，虛空的本性依然不變。 菩薩對於世間法，遠離分別之心； 如同火焰不能燃燒虛空，菩薩也不會被迷惑所污染。 虛空遠離生和滅，法界沒有來和去； 各種顏色顯現在虛空中，一切諸法都依心而住。 虛空沒有顏色，也不是非色，心性也是如此； 虛空只是一個假名，心意識也是如此。 如同虛空沒有邊際，智者的功德也如同這樣； 如同虛空難以留下痕跡，菩提的修行也沒有固定的相。 虛空沒有前際，五蘊（色、受、想、行、識）的本性也是如此； 過去、現在、四大（地、水、火、風）都是空，未來也是如此。 如同劫火燃燒虛空，難以滿足一切有情眾生； 五欲（色、聲、香、味、觸）的慾望流注於心，也難以滿足。 佛陀宣說的大法句，是遠離慾望、超越世間的； 教法廣闊無邊，
【English Translation】 English version Emptiness; I will now speak a small portion, you should listen in order. Because space has no height, the bottom cannot be found either; All dharmas are also like this, their nature has no high or low. Space has no birth, nor is there any attainment of extinction; All dharmas are also like this, birth and extinction are unattainable. In space there is no decrease, nor is there any increase; All dharmas are like space, equal without increase or decrease. In space there is no darkness, nor is there any defilement; The nature of mind is also like this, without darkness or defilement. Like the light of the sun and moon, space has no attachment or defilement; The mind is also like space, without attachment or defilement. Like in space, spears and swords cannot cause harm; Bodhisattvas observe the suffering of beings, and have no worry or fear. Like space raining down nectar, space has no joy; Bodhisattvas, regarding fame and gain, do not generate attachment or defilement. Slander and praise cannot move space, suffering and joy cannot disturb the mind's tranquility; Even if the earth shakes, the nature of space remains constant. Bodhisattvas, regarding worldly dharmas, are free from the discriminating mind; Like fire cannot burn space, Bodhisattvas are not defiled by delusion. Space is free from birth and extinction, the dharma realm has no going or coming; Various colors appear in space, all dharmas abide in the mind. Space has no color, nor is it non-color, the nature of mind is also like this; Space is just a provisional name, so are mind and consciousness. Like space is boundless, the virtues of the wise are like this; Like space is difficult to leave a trace, the practice of Bodhi is without form. Space has no beginning, the nature of the five aggregates (form, feeling, perception, mental formations, consciousness) is also like this; The past, present, and four great elements (earth, water, fire, wind) are empty, the future is also like this. Like the fire of the kalpa burning space, it is difficult to satisfy all sentient beings; The desires of the five senses (form, sound, smell, taste, touch) flow into the mind, and are also difficult to satisfy. The great dharma verses spoken by the Buddha are to be free from desire and transcend the world; The teachings are vast and boundless,
如空無所得。 了知真實法， 不壞、不住性； 知性即無性， 正見住實際。 聲性空無有， 言說性亦然； 法體本無言， 無聲亦無說。 諸法如幻、炎， 夢、影、響皆空； 寂靜無比方， 引導故為喻。 法無相說相， 能、所相皆無； 菩薩了真如， 如空無所得。 無著、無所有， 無覺、無戲論； 不度有情故， 如性為菩薩。 有情本涅槃， 聞此不驚怖； 被勇猛甲冑， 名住菩提者。 猶如於幻師， 害多幻化眾； 實無有所害， 所度生亦然。 幻化及有情， 諸佛法亦爾； 若悟同一性， 無自性為性。 虛空藏菩薩， 得虛空庫藏； 充足諸有情， 此藏無窮盡。 無邊功德聚， 得此清凈藏； 汝觀諸法性， 其性無移動。 應知一切法， 因緣和合生； 由此無有窮， 法藏難思故。 世尊常演說， 四種法無盡； 有情及虛空， 菩提心佛法。 如諸世間物， 可說有窮盡； 無物、無所盡， 是故說無盡。 究竟滅盡法， 盡法無所盡； 無盡、無不盡， 是故說無盡。 若人聞此法， 名菩薩覺悟； 則知如是人， 速住菩提道。」
【現代漢語翻譯】 現代漢語譯本 如同虛空一樣無所獲得。 了知真實的法（dharma），不生不滅、不滯留的本性； 知曉本性即是無本性，以正見安住于實相。 聲音的本性是空無的，言說的本性也是如此； 法的本體本來就沒有言語，既沒有聲音也沒有言說。 諸法如同幻象、火焰，夢境、影子、迴響都是空無的； 寂靜無比的境界，爲了引導眾生所以用比喻來說明。 法沒有相卻說有相，能相和所相都是虛無的； 菩薩了悟真如（tathata），如同虛空一樣無所獲得。 沒有執著、沒有所有，沒有覺知、沒有戲論； 不度化眾生，如其本性即是菩薩。 眾生的本性即是涅槃（nirvana），聽到這個不會感到驚恐； 披上勇猛的鎧甲，這樣的人才被稱為安住于菩提（bodhi）的人。 就像幻術師，傷害了許多幻化出來的人； 實際上沒有傷害任何東西，所度化的眾生也是如此。 幻化和眾生，諸佛的法也是如此； 如果領悟到同一本性，無自性即是本性。 虛空藏菩薩（Akasagarbha），獲得了虛空寶藏； 能夠滿足一切眾生，這個寶藏是無窮無盡的。 無邊的功德聚集，獲得了這個清凈的寶藏； 你觀察諸法的本性，它的本性是不會移動的。 應當知道一切法，都是因緣和合而生； 因此沒有窮盡，法藏是難以思議的。 世尊常常演說，四種法是無盡的； 眾生和虛空，菩提心和佛法。 如同世間萬物，可以說有窮盡； 沒有事物、沒有所盡，所以說是無盡的。 究竟滅盡的法，盡法是沒有盡頭的； 無盡和不盡，所以說是無盡的。 如果有人聽到這個法，就稱為菩薩覺悟； 那麼就知道這個人，很快就能安住于菩提道。
【English Translation】 English version Like the void, nothing is obtained. Knowing the true dharma (law, teaching), its nature is indestructible and non-abiding; Knowing that nature is no-nature, abiding in reality with right view. The nature of sound is empty and non-existent, and so is the nature of speech; The essence of dharma is originally without words, neither sound nor speech. All dharmas are like illusions, flames, dreams, shadows, and echoes, all empty; The realm of incomparable stillness, is used as a metaphor for guidance. Dharma has no form yet is spoken of as having form, both the subject and object of form are non-existent; A Bodhisattva realizes suchness (tathata), like the void, nothing is obtained. Without attachment, without possession, without awareness, without conceptual proliferation; Not liberating sentient beings, as their nature, is a Bodhisattva. The nature of sentient beings is nirvana, hearing this, they are not frightened; Having donned the armor of courage, such a one is called abiding in bodhi (enlightenment). Just like a magician, harming many illusory beings; In reality, nothing is harmed, and so it is with the beings being liberated. Illusions and sentient beings, the dharmas of all Buddhas are also like this; If one realizes the same nature, no-self-nature is the nature. Akasagarbha (the Bodhisattva of the Treasury of Space), obtains the treasury of space; Able to fulfill all sentient beings, this treasury is inexhaustible. An accumulation of boundless merits, obtaining this pure treasury; You observe the nature of all dharmas, its nature is unmoving. One should know that all dharmas, arise from the aggregation of causes and conditions; Therefore, there is no end, the dharma treasury is inconceivable. The World Honored One always expounds, four kinds of dharmas are inexhaustible; Sentient beings and space, the bodhi mind and the Buddha dharma. Like worldly things, it can be said to have an end; There is no thing, there is no end, therefore it is said to be inexhaustible. The dharma of ultimate extinction, the extinction of dharma has no end; Inexhaustible and not inexhaustible, therefore it is said to be inexhaustible. If a person hears this dharma, they are called a Bodhisattva awakened; Then it is known that this person, will quickly abide in the path of bodhi.
爾時，大眾聞是伽陀已，即于會中有八千菩薩得無生法忍，一萬二千天子住虛空中，發於阿耨多羅三藐三菩提心。
大集大虛空藏菩薩所問經卷第四 大正藏第 13 冊 No. 0404 大集大虛空藏菩薩所問經
大集大虛空藏菩薩所問經卷第五
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
爾時，眾中有菩薩名常希奇，從座而起白世尊言：「未知此聲從何而出？」
佛言：「善男子！汝當問彼大虛空藏菩薩，當爲汝說。」
爾時，常希奇菩薩，即白大虛空藏菩薩言：「大士！我今不知如此法聲從何而出？唯愿仁者為我說之。」
虛空藏菩薩言：「善男子！于意云何？彼谷中響從何而有？」
常希奇菩薩言：「因於他聲之所顯出。」
虛空藏菩薩言：「善男子！彼之谷響為是身耶？為是心耶？為是色耶？為是聲耶？可實有不？」
「不也。大士！響無自體因聲顯發，豈有實耶？」
「善男子！響既不實因聲而有；如是虛空所出法聲亦復如是，從不思議智之所顯，由心攝持自空而出故有流轉，非即流轉能顯其聲。善男子！汝觀因緣和合所作甚深之理，依因感果亦無因果性不
【現代漢語翻譯】 現代漢語譯本 當時，大眾聽了這首偈頌后，在法會中有八千位菩薩證得了無生法忍（對諸法不生不滅的真理的領悟），一萬二千位天子在虛空中，發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。
《大集大虛空藏菩薩所問經》卷第四 大正藏第13冊 No. 0404 《大集大虛空藏菩薩所問經》
《大集大虛空藏菩薩所問經》卷第五
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
當時，大眾中有一位菩薩名叫常希奇，從座位上站起來對世尊說：『我不知道這聲音是從哪裡發出來的？』
佛說：『善男子！你應該去問那位大虛空藏菩薩，他會為你解說的。』
當時，常希奇菩薩，就對大虛空藏菩薩說：『大士！我現在不知道這樣的法聲是從哪裡發出來的？希望您能為我解說。』
虛空藏菩薩說：『善男子！你認為怎麼樣？山谷中的迴響是從哪裡產生的？』
常希奇菩薩說：『是由於其他聲音的顯現而產生的。』
虛空藏菩薩說：『善男子！那山谷的迴響是身體嗎？是心嗎？是顏色嗎？是聲音嗎？它真實存在嗎？』
『不是的，大士！迴響沒有自體，是因聲音而顯現的，哪裡有真實的存在呢？』
『善男子！迴響既然不真實，是因聲音而有的；像這樣虛空中發出的法聲也是如此，是從不可思議的智慧所顯現的，由心攝持，自然而發出，所以有流轉，但不是流轉本身能顯現聲音。善男子！你觀察因緣和合所產生的甚深道理，依因感果，也沒有因果的自性，不
【English Translation】 English version At that time, after the assembly heard this gatha (verse), eight thousand Bodhisattvas in the assembly attained the 'anutpattika-dharma-ksanti' (the acceptance of the non-arising of all dharmas), and twelve thousand devaputras (heavenly beings) dwelling in the sky generated the 'anuttara-samyak-sambodhi-citta' (the mind of unsurpassed perfect enlightenment).
The Great Collection of the Great Akasagarbha Bodhisattva Sutra, Volume 4 Taisho Tripitaka Volume 13, No. 0404, The Great Collection of the Great Akasagarbha Bodhisattva Sutra
The Great Collection of the Great Akasagarbha Bodhisattva Sutra, Volume 5
Translated by Tripitaka Master Amoghavajra of the Da Xingshan Temple, who was granted the title of Grand Master of the Three Departments, Special Advanced Official of the Honglu Court, Duke of Su, with an estate of three thousand households, bestowed with purple robes, posthumously granted the title of Minister of Works, with the posthumous name of Da Jian, and the honorary title of Da Guang Zhi, by Imperial Decree.
At that time, there was a Bodhisattva named Chang Xiqi in the assembly, who rose from his seat and said to the World Honored One: 'I do not know where this sound comes from?'
The Buddha said: 'Good man! You should ask that Great Akasagarbha Bodhisattva, and he will explain it to you.'
At that time, Bodhisattva Chang Xiqi, then said to the Great Akasagarbha Bodhisattva: 'Great One! I do not know where this Dharma sound comes from? I wish that you would explain it to me.'
Akasagarbha Bodhisattva said: 'Good man! What do you think? Where does the echo in the valley come from?'
Bodhisattva Chang Xiqi said: 'It is manifested by other sounds.'
Akasagarbha Bodhisattva said: 'Good man! Is that echo in the valley a body? Is it a mind? Is it a color? Is it a sound? Does it truly exist?'
'No, Great One! The echo has no self-nature, it is manifested by sound, how can it be real?'
'Good man! Since the echo is not real, and it exists because of sound; likewise, the Dharma sound that comes from the void is also like this, it is manifested from inconceivable wisdom, it is held by the mind, and it naturally arises, therefore there is flow, but it is not the flow itself that can manifest the sound. Good man! You should observe the profound principle of the arising of causes and conditions, and that the effect arises from the cause, but there is no self-nature of cause and effect, not
流轉，而此二法無自性故、無作者故；若知因緣不能感果，則了諸法本無和合。所以者何？如世尊說：『若知雜染是則清凈，不斷雜染亦自清凈。』何以故？煩惱自性本清凈故。如此二法名施設句，所謂雜染及以清凈，依勝義際所建立故。勝義際中雜染、清凈皆不可得。勝義際者名為無際，即彼無際名為實際，是實際即空際，是空際即我際，是我際即一切法際。若知一切法際、空際、寂靜際、極寂靜際、所有際門，則於一切諸法無所取著，獲無礙智。」
爾時，舍利子問常希奇菩薩言：「善男子！汝以何故名常希奇？」
答曰：「大德舍利子！我於一切法，常勤精進生希奇心，樂欲滿足而不能解；又於一切菩薩之行生希奇心，當愿入於一切有情心行之智而不能解，愿於一切煩惱魔業令不得便而不能解，是故於法常生希奇；由此因緣名常希奇。」
爾時，長老舍利子白佛言：「甚奇，世尊！而此正士辯才如是明瞭，一切諸佛之法無所染著，所說之法亦不取著。」
爾時，會中有菩薩名寶吉祥，白大虛空藏菩薩言：「善男子！唯愿為我說三摩地，我當如說而修行之。」
時大虛空藏菩薩告寶吉祥菩薩言：「善男子！有三摩地名為菩薩清凈意樂，能除道障詣菩提故；有三摩地名一切有情無礙
{ "translations": [ "現代漢語譯本：流轉，而這兩種法（雜染和清凈）都沒有自性，沒有作者；如果知道因緣不能直接產生結果，那麼就明白了諸法本來就沒有和合。為什麼呢？就像世尊所說：『如果知道雜染就是清凈，那麼不斷除雜染也自然清凈。』為什麼呢？因為煩惱的自性本來就是清凈的。這兩種法被稱為施設句，也就是雜染和清凈，是依據勝義諦（ परमार्थसत्य，paramārthasatya，最高真理）所建立的。在勝義諦中，雜染和清凈都不可得。勝義諦被稱為無際，這個無際就是實際，這個實際就是空際，這個空際就是我際，這個我際就是一切法際。如果知道一切法際、空際、寂靜際、極寂靜際、所有際門，那麼對於一切諸法就不會執著，獲得無礙的智慧。」 , "當時，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）問常希奇菩薩（Nityādbhuta，常懷稀有之心的菩薩）說：「善男子！你為什麼叫常希奇呢？」", "回答說：「大德舍利子！我對於一切法，常常勤奮精進，生起稀奇之心，想要完全理解卻不能理解；又對於一切菩薩的修行生起稀奇之心，希望能夠進入一切有情（sattva，眾生）的心行之智卻不能理解，希望能夠使一切煩惱魔業不得逞卻不能理解，因此對於法常常生起稀奇之心；因為這個因緣，所以叫做常希奇。」", "當時，長老舍利子對佛說：「非常稀奇，世尊！這位正士的辯才如此明瞭，對於一切諸佛的法都沒有染著，所說的法也不執著。」", "當時，會中有一位菩薩名叫寶吉祥（Ratnaśrī，珍貴的吉祥），對大虛空藏菩薩（Mahākāśagarbha，如虛空般廣大，能容納一切的菩薩）說：「善男子！希望您為我說三摩地（samādhi，禪定），我將按照您所說的去修行。」", "當時，大虛空藏菩薩告訴寶吉祥菩薩說：「善男子！有三摩地名為菩薩清凈意樂，能夠去除修道上的障礙，到達菩提（bodhi，覺悟）的境界；有三摩地名為一切有情無礙。" ], "english_translations": [ "English version: They transmigrate, and these two dharmas (defilement and purity) have no self-nature and no creator; if one knows that causes and conditions cannot directly produce results, then one understands that all dharmas are originally without combination. Why is this so? As the World Honored One said: 『If one knows that defilement is purity, then without ceasing defilement, it is naturally pure.』 Why is this? Because the self-nature of afflictions is originally pure. These two dharmas are called provisional designations, namely defilement and purity, which are established based on the ultimate truth (paramārthasatya). In the ultimate truth, both defilement and purity are unattainable. The ultimate truth is called the limitless, and this limitless is the reality, this reality is the emptiness, this emptiness is the self, this self is the reality of all dharmas. If one knows the reality of all dharmas, the emptiness, the tranquility, the extreme tranquility, and all the gateways of reality, then one will not be attached to any dharmas and will attain unobstructed wisdom.」", "At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) asked the Bodhisattva Nityādbhuta (the Bodhisattva of Constant Wonder), 「Good man! Why are you called Nityādbhuta?」", "He replied, 「Great Elder Śāriputra! Regarding all dharmas, I constantly strive diligently, giving rise to a mind of wonder, desiring to fully understand but being unable to; also, regarding all the practices of Bodhisattvas, I give rise to a mind of wonder, hoping to enter the wisdom of the minds of all sentient beings (sattva) but being unable to, hoping to prevent all afflictions and demonic activities from succeeding but being unable to, therefore, I constantly give rise to a mind of wonder regarding the Dharma; because of this cause and condition, I am called Nityādbhuta.」", "At that time, the elder Śāriputra said to the Buddha, 「It is very wondrous, World Honored One! This righteous one』s eloquence is so clear, he is not attached to any of the dharmas of all Buddhas, and he is not attached to the dharmas he speaks.」", "At that time, there was a Bodhisattva in the assembly named Ratnaśrī (Precious Auspiciousness), who said to the Bodhisattva Mahākāśagarbha (Great Space Treasury), 「Good man! I wish you would explain samādhi (meditative concentration) to me, and I will practice according to what you say.」", "At that time, the Bodhisattva Mahākāśagarbha said to the Bodhisattva Ratnaśrī, 「Good man! There are three samādhis called the pure intention of Bodhisattvas, which can remove obstacles on the path and lead to bodhi (enlightenment); there are three samādhis called unobstructed for all sentient beings." ] }
光明，謂與有情作照明故；有三摩地名護自他，超越一切他惱害故；有三摩地名為無垢，能令獲得心清凈故；有三摩地名為遍照，謂能增長諸善法故；有三摩地名為端嚴，謂能獲得澄凈性故；有三摩地名為高廣，謂能獲得無見頂故；有三摩地名為遠離，謂能調伏諸煩惱故；有三摩地名為迴旋，能右迴旋入真道故；有三摩地名為退轉，能轉外道邪因見故；有三摩地名為作樂，游諸法苑受快樂故；有三摩地名到究竟，殖清凈行到后地故；有三摩地名為威德，獲心自在無羸劣故；有三摩地名入平等，于諸有情心平等故；有三摩地名知作業，能隨所作知業果故；有三摩地名師子幢，能離怖畏身毛豎故；有三摩地名心勇健，能消一切煩惱魔故；有三摩地名芬陀利，于諸世間獲無染故；有三摩地名跛度摩，謂能獲得心莊嚴故；有三摩地名光莊嚴，能照一切諸佛剎故；有三摩地名善作業，謂能永害憎愛心故；有三摩地名幢莊嚴，謂能照耀諸佛法故；有三摩地名為有炬，能照一切諸習氣故；有三摩地名為日燈，能離一切諸黑暗故；有三摩地名為日旋，能觀一切有情心故；有三摩地名功德藏，諸功德法隨順轉故；有三摩地名那羅延，能伏一切他論難故；有三摩地名為堅固，能獲金剛不壞身故；有三摩地名為具堅，能超一切世間慧故；有三
【現代漢語翻譯】 現代漢語譯本：光明，指的是能為有情眾生帶來光明；有一種三摩地（Samadhi，禪定）名為護自他，因為它能超越一切來自他人的惱害；有一種三摩地名為無垢，因為它能使心獲得清凈；有一種三摩地名為遍照，因為它能增長各種善法；有一種三摩地名為端嚴，因為它能獲得澄凈的本性；有一種三摩地名為高廣，因為它能獲得無見頂的境界；有一種三摩地名為遠離，因為它能調伏各種煩惱；有一種三摩地名為迴旋，因為它能使人右旋進入真道；有一種三摩地名為退轉，因為它能轉變外道的邪見；有一種三摩地名為作樂，因為它能使人在諸法苑中游樂；有一種三摩地名為到究竟，因為它能使人通過清凈的修行到達后地；有一種三摩地名為威德，因為它能使人獲得心的自在，沒有軟弱；有一種三摩地名為入平等，因為它能使人對一切有情眾生心懷平等；有一種三摩地名為知作業，因為它能使人隨所作而知業果；有一種三摩地名為師子幢，因為它能使人遠離怖畏，身毛豎立；有一種三摩地名為心勇健，因為它能消滅一切煩惱魔；有一種三摩地名為芬陀利（Pundarika，白蓮花），因為它能使人在世間獲得無染；有一種三摩地名為跛度摩（Padma，蓮花），因為它能使心獲得莊嚴；有一種三摩地名為光莊嚴，因為它能照耀一切諸佛剎土；有一種三摩地名為善作業，因為它能永遠消除憎恨和愛戀之心；有一種三摩地名為幢莊嚴，因為它能照耀諸佛的教法；有一種三摩地名為有炬，因為它能照亮一切習氣；有一種三摩地名為日燈，因為它能驅散一切黑暗；有一種三摩地名為日旋，因為它能觀察一切有情眾生的心；有一種三摩地名為功德藏，因為它能使各種功德法隨順運轉；有一種三摩地名為那羅延（Narayana，毗濕奴神），因為它能降伏一切外道的辯論；有一種三摩地名為堅固，因為它能獲得金剛不壞之身；有一種三摩地名為具堅，因為它能超越一切世間的智慧；還有三種三摩地，
【English Translation】 English version: 'Light' refers to that which illuminates sentient beings; there is a Samadhi (meditative absorption) called 'Protecting Self and Others,' because it transcends all harm from others; there is a Samadhi called 'Immaculate,' because it enables the mind to attain purity; there is a Samadhi called 'Universal Illumination,' because it increases all virtuous dharmas; there is a Samadhi called 'Dignified,' because it enables one to attain a clear nature; there is a Samadhi called 'Lofty and Vast,' because it enables one to attain the state of having no peak to be seen; there is a Samadhi called 'Remote,' because it can subdue all afflictions; there is a Samadhi called 'Rotation,' because it enables one to turn right and enter the true path; there is a Samadhi called 'Reversal,' because it can transform the wrong views of external paths; there is a Samadhi called 'Creating Joy,' because it enables one to enjoy oneself in the gardens of all dharmas; there is a Samadhi called 'Reaching the Ultimate,' because it enables one to reach the later stages through pure practice; there is a Samadhi called 'Majesty and Virtue,' because it enables one to attain freedom of mind without weakness; there is a Samadhi called 'Entering Equality,' because it enables one to have an equal mind towards all sentient beings; there is a Samadhi called 'Knowing Actions,' because it enables one to know the karmic results of one's actions; there is a Samadhi called 'Lion Banner,' because it enables one to be free from fear, with one's hair standing on end; there is a Samadhi called 'Courageous Mind,' because it can eliminate all afflictions and demons; there is a Samadhi called 'Pundarika' (white lotus), because it enables one to attain non-contamination in the world; there is a Samadhi called 'Padma' (lotus), because it enables the mind to attain adornment; there is a Samadhi called 'Adornment of Light,' because it can illuminate all Buddha-lands; there is a Samadhi called 'Virtuous Action,' because it can permanently eliminate the mind of hatred and love; there is a Samadhi called 'Adornment of Banner,' because it can illuminate the teachings of all Buddhas; there is a Samadhi called 'Having a Torch,' because it can illuminate all habitual tendencies; there is a Samadhi called 'Sun Lamp,' because it can dispel all darkness; there is a Samadhi called 'Sun Rotation,' because it can observe the minds of all sentient beings; there is a Samadhi called 'Treasury of Merits,' because it enables all meritorious dharmas to function accordingly; there is a Samadhi called 'Narayana' (Vishnu), because it can subdue all external debates; there is a Samadhi called 'Firm,' because it enables one to attain an indestructible body like diamond; there is a Samadhi called 'Having Firmness,' because it can transcend all worldly wisdom; and there are three more Samadhis,
摩地名曼荼羅，能獲不退諸神通故；有三摩地名金剛場，謂能往詣菩提場故；有三摩地名金剛喻，善能穿鑿諸漏法故；有三摩地名為具行，能知有情諸心行故；有三摩地名為治地，能令遠離愛慾過故；有三摩地名為摧壞，能令摧壞四魔怨故；有三摩地名日觀身，能觀一切色身相故；有三摩地名為不眴，能令專注一境性故；有三摩地名入虛空，能凈一切精進心故；有三摩地名為無諍，能超一切所緣境故；有三摩地名無垢輪，能轉清凈妙法輪故；有三摩地名為電光，能觀察心剎那壞故；有三摩地名善作勝緣，能速圓滿諸善法故；有三摩地名為能凈，能斷一切不善法故；有三摩地名身莊嚴，能滿大人相隨好故；有三摩地名語莊嚴，梵音說法令眾喜故；有三摩地名心莊嚴，令諸善法不失壞故；有三摩地名為無畏，能得堅固不退轉故；有三摩地名為等施，于諸有情無簡別故；有三摩地名戒積集，令一切愿悉滿足故；有三摩地名忍甲冑，能于身命無顧惜故；有三摩地名精進堅固，能獲速疾諸神通故；有三摩地名無量藏，能令梵王所攝伏故；有三摩地名無所有，令無色界有堪能故；有三摩地名為高幢，不為有情所陵伏故；有三摩地名為高燈，善能觀察於十方故；有三摩地名為慧炬，能摧一切障蓋纏故；有三摩地名為海印，能現種種所
【現代漢語翻譯】 現代漢語譯本 有一種三摩地（samadhi，禪定）名為曼荼羅（mandala，壇城），因為它能獲得不退轉的各種神通；有一種三摩地名為金剛場（vajra-kshetra），因為它能到達菩提場（bodhi-mandala，覺悟之地）；有一種三摩地名為金剛喻（vajropama），因為它善於穿鑿各種煩惱的法；有一種三摩地名為具行（sampra-sthita），因為它能瞭解有情眾生的各種心行；有一種三摩地名為治地（bhumisamsodhana），因為它能使人遠離愛慾的過失；有一種三摩地名為摧壞（vidhvamsana），因為它能摧毀四魔的怨敵；有一種三摩地名為日觀身（adityavabhasa），因為它能觀察一切色身的相貌；有一種三摩地名為不眴（animisa），因為它能使人專注于單一的境界；有一種三摩地名為入虛空（akasa-pravesa），因為它能凈化一切精進的心；有一種三摩地名為無諍（avivada），因為它能超越一切所緣的境界；有一種三摩地名為無垢輪（amala-cakra），因為它能轉動清凈微妙的法輪；有一種三摩地名為電光（vidyutprabha），因為它能觀察心念剎那的生滅；有一種三摩地名為善作勝緣（kalyana-mitra），因為它能迅速圓滿各種善法；有一種三摩地名為能凈（visodhana），因為它能斷除一切不善法；有一種三摩地名為身莊嚴（kaya-vyuha），因為它能圓滿大人相的隨形好；有一種三摩地名為語莊嚴（vak-vyuha），因為它能以梵音說法使眾生歡喜；有一種三摩地名為心莊嚴（citta-vyuha），因為它能使各種善法不失壞；有一種三摩地名為無畏（abhaya），因為它能獲得堅固不退轉的境界；有一種三摩地名為等施（sama-dana），因為它對一切有情眾生沒有分別；有一種三摩地名為戒積集（sila-samcaya），因為它能使一切願望都得到滿足；有一種三摩地名為忍甲冑（ksanti-kavaca），因為它能對自身生命毫不顧惜；有一種三摩地名為精進堅固（virya-dhrdha），因為它能獲得迅速的各種神通；有一種三摩地名為無量藏（apramana-garbha），因為它能使梵天王所攝伏；有一種三摩地名為無所有（akimcanya），因為它能使人沒有『有』的執著；有一種三摩地名為高幢（dhvaja-agra），因為它不被有情眾生所凌辱；有一種三摩地名為高燈（pradipa-agra），因為它能善於觀察十方世界；有一種三摩地名為慧炬（jnana-jyoti），因為它能摧毀一切障礙和纏縛；有一種三摩地名為海印（sagara-mudra），因為它能顯現種種所……
【English Translation】 English version There is a samadhi (meditative absorption) called Mandala, because it can obtain all kinds of non-regressing supernormal powers; there is a samadhi called Vajra-kshetra (Diamond Ground), because it can reach the Bodhi-mandala (place of enlightenment); there is a samadhi called Vajropama (Diamond-like), because it is good at penetrating all the defilements; there is a samadhi called Sampra-sthita (Well-established), because it can understand the various mental activities of sentient beings; there is a samadhi called Bhumisamsodhana (Purification of the Ground), because it can make people stay away from the faults of desire; there is a samadhi called Vidhvamsana (Destruction), because it can destroy the enemies of the four maras (demons); there is a samadhi called Adityavabhasa (Sun-like Appearance), because it can observe the appearances of all physical bodies; there is a samadhi called Animisa (Unblinking), because it can make people focus on a single state; there is a samadhi called Akasa-pravesa (Entering Space), because it can purify all diligent minds; there is a samadhi called Avivada (Non-contention), because it can transcend all objects of perception; there is a samadhi called Amala-cakra (Immaculate Wheel), because it can turn the pure and wonderful Dharma wheel; there is a samadhi called Vidyutprabha (Lightning Light), because it can observe the momentary arising and ceasing of thoughts; there is a samadhi called Kalyana-mitra (Good Friend), because it can quickly perfect all good dharmas; there is a samadhi called Visodhana (Purification), because it can cut off all unwholesome dharmas; there is a samadhi called Kaya-vyuha (Body Adornment), because it can perfect the minor marks of a great person; there is a samadhi called Vak-vyuha (Speech Adornment), because it can use Brahma's voice to preach the Dharma and make sentient beings happy; there is a samadhi called Citta-vyuha (Mind Adornment), because it can prevent all good dharmas from being destroyed; there is a samadhi called Abhaya (Fearlessness), because it can obtain a firm and non-regressing state; there is a samadhi called Sama-dana (Equal Giving), because it has no discrimination towards all sentient beings; there is a samadhi called Sila-samcaya (Accumulation of Precepts), because it can make all wishes fulfilled; there is a samadhi called Ksanti-kavaca (Armor of Patience), because it can not care about its own life; there is a samadhi called Virya-dhrdha (Firm Diligence), because it can obtain various supernormal powers quickly; there is a samadhi called Apramana-garbha (Immeasurable Treasury), because it can make Brahma be subdued; there is a samadhi called Akimcanya (Nothingness), because it can make people have no attachment to 'existence'; there is a samadhi called Dhvaja-agra (Top of the Banner), because it is not insulted by sentient beings; there is a samadhi called Pradipa-agra (Top of the Lamp), because it is good at observing the ten directions; there is a samadhi called Jnana-jyoti (Torch of Wisdom), because it can destroy all obstacles and entanglements; there is a samadhi called Sagara-mudra (Ocean Seal), because it can manifest all kinds of...
作業故；有三摩地名無量旋，能斷一切諸惡見故；有三摩地名為空性，能離一切諸相見故；有三摩地名為無相，能斷遍計諸分別故；有三摩地名為無愿，善能清凈諸愿相故；有三摩地名為不動，能害一切動意思故；有三摩地名具足音，能善獲得無礙辯故；有三摩地名為遍持，能持一切所聞法故；有三摩地名為凈念，能善受持諸佛法故；有三摩地名為無盡，悉令有情生歡喜故；有三摩地名為寶嚴，能令一切得寶手故；有三摩地名為隨去，能隨有情獲心智故；有三摩地名知所趣，于有情趣令覺悟故；有三摩地名為意入，能令心意皆清凈故；有三摩地名為法雲，隨其勝解雨法雨故；有三摩地名爲念佛，能證甘露清凈法故；有三摩地名爲念法，能證離欲諸善法故；有三摩地名爲念僧，令于佛法不退轉故；有三摩地名爲念舍，令于資具悉能捨故；有三摩地名爲念戒，建立諸佛法根本故；有三摩地名爲念天，令于凈法無過失故；有三摩地名入法界，知一切法互相入故；有三摩地名虛空性，令一切法悉無礙故；有三摩地名無生性，能令獲得無生忍故；有三摩地名類不類，于文句差別以善巧智悉能持故；有三摩地名妙說無垢印，菩薩由得此三摩地，一剎那頃能以慧證大菩提故。善男子！如是八十三摩地門，一一皆有五百三摩地門以為眷
【現代漢語翻譯】 現代漢語譯本：還有一種三摩地（Samadhi，禪定）名為『無量旋』，它能斷除一切諸惡見；還有一種三摩地名為『空性』，它能遠離一切諸相見；還有一種三摩地名為『無相』，它能斷除普遍計度的各種分別；還有一種三摩地名為『無愿』，它能很好地清凈各種願望的執著；還有一種三摩地名為『不動』，它能消除一切動搖不定的念頭；還有一種三摩地名為『具足音』，它能很好地獲得無礙的辯才；還有一種三摩地名為『遍持』，它能持有一切所聽聞的佛法；還有一種三摩地名為『凈念』，它能很好地受持諸佛的教法；還有一種三摩地名為『無盡』，它能使一切有情眾生生起歡喜心；還有一種三摩地名為『寶嚴』，它能使一切眾生得到寶貴的手（象徵能力）；還有一種三摩地名為『隨去』，它能隨順有情眾生獲得心智；還有一種三摩地名為『知所趣』，它能使有情眾生覺悟自己所趨向的目標；還有一種三摩地名為『意入』，它能使心意都清凈；還有一種三摩地名為『法雲』，它能隨著眾生的理解而降下佛法的甘露；還有一種三摩地名為『唸佛』，它能證得甘露般的清凈佛法；還有一種三摩地名為『念法』，它能證得遠離慾望的各種善法；還有一種三摩地名為『念僧』，它能使人對於佛法不退轉；還有一種三摩地名為『念舍』，它能使人對於一切資財都能捨棄；還有一種三摩地名為『念戒』，它能建立諸佛法的根本；還有一種三摩地名為『念天』，它能使人在清凈的佛法中沒有過失；還有一種三摩地名為『入法界』，它能了知一切法互相融入；還有一種三摩地名為『虛空性』，它能使一切法都沒有障礙；還有一種三摩地名為『無生性』，它能使人獲得無生法忍；還有一種三摩地名為『類不類』，它能以巧妙的智慧持有一切文句的差別；還有一種三摩地名為『妙說無垢印』，菩薩通過獲得這種三摩地，在一剎那間就能以智慧證得大菩提。善男子！像這樣八十三種三摩地門，每一種都有五百種三摩地門作為眷屬。
【English Translation】 English version: Furthermore, there is a Samadhi (meditative absorption) called 'Immeasurable Rotation,' which can sever all evil views; there is a Samadhi called 'Emptiness,' which can detach from all views of forms; there is a Samadhi called 'No-Form,' which can sever all conceptual discriminations; there is a Samadhi called 'No-Wish,' which can purify all attachments to desires; there is a Samadhi called 'Immovable,' which can eliminate all wavering thoughts; there is a Samadhi called 'Perfect Sound,' which can skillfully attain unobstructed eloquence; there is a Samadhi called 'All-Holding,' which can hold all the Dharma (teachings) that have been heard; there is a Samadhi called 'Pure Mindfulness,' which can skillfully uphold the teachings of all Buddhas; there is a Samadhi called 'Inexhaustible,' which can cause all sentient beings to generate joy; there is a Samadhi called 'Jewel Adornment,' which can enable all to obtain a precious hand (symbolizing ability); there is a Samadhi called 'Following Along,' which can follow sentient beings to obtain wisdom; there is a Samadhi called 'Knowing the Destination,' which can awaken sentient beings to their destination; there is a Samadhi called 'Entering the Mind,' which can purify the mind; there is a Samadhi called 'Dharma Cloud,' which can rain down the Dharma according to their understanding; there is a Samadhi called 'Mindfulness of the Buddha,' which can realize the pure Dharma like nectar; there is a Samadhi called 'Mindfulness of the Dharma,' which can realize various good Dharmas free from desire; there is a Samadhi called 'Mindfulness of the Sangha (community),' which can prevent one from regressing from the Buddha's teachings; there is a Samadhi called 'Mindfulness of Giving,' which can enable one to give up all possessions; there is a Samadhi called 'Mindfulness of Precepts,' which can establish the foundation of all Buddha's teachings; there is a Samadhi called 'Mindfulness of Devas (gods),' which can ensure that there are no faults in the pure Dharma; there is a Samadhi called 'Entering the Dharma Realm,' which can understand that all Dharmas interpenetrate; there is a Samadhi called 'Emptiness Nature,' which can make all Dharmas unobstructed; there is a Samadhi called 'No-Birth Nature,' which can enable one to obtain the forbearance of no-birth; there is a Samadhi called 'Similar and Dissimilar,' which can skillfully hold all the differences in words and sentences with wisdom; there is a Samadhi called 'Immaculate Seal of Wonderful Speech,' through which a Bodhisattva, having attained this Samadhi, can realize Great Bodhi (enlightenment) with wisdom in an instant. Good man! These are eighty-three Samadhi gates, each of which has five hundred Samadhi gates as its retinue.
屬，合集算計，成於四萬三摩地門。清凈、雜染，足為八萬三摩地門。彼前、后、中際及無盡智，各有五百三摩地門，並清凈、雜染，合成八萬四千三摩地門，乃至如是爾所三摩地，為爾所法鄔馱南，覆成如來八萬四千差別法蘊，由彼有情八萬四千心行別故。善男子！根本鄔馱南，令諸有情入佛智行，生警悟故。複次，一切佛智，入一切有情心行，所說法藏，無量無邊不可思議，非百千劫之所能說。我今於此三摩地門略說少分。」
說此法時會中有一萬六千菩薩，於三摩地門證無生法忍，八萬四千人天發阿耨多羅三藐三菩提心。
爾時，世尊贊大虛空藏菩薩言：「善哉，善哉！善男子！快說如是三摩地功德法門，顯揚如來微妙勝智，而此法門汝身自證，不由他悟。」
爾時，寶吉祥菩薩白佛言：「世尊！以何因緣，虛空藏菩薩于如來所，能從虛空雨于眾寶？」
佛告寶吉祥菩薩言：「善男子！我念過去無量不可數劫，爾時有佛出興於世，號無垢炎無量光王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，世界名彌佉羅，劫名功德光。善男子！其彌佉羅世界，國土安樂人民熾盛，七寶為地其平如掌，清凈柔軟猶若迦止栗多綿，行隨觸時受勝快樂，閻浮檀金
【現代漢語翻譯】 現代漢語譯本：總的來說，這些禪定（三摩地）的計算，構成了四萬個三摩地之門。清凈和雜染的禪定，加起來共有八萬個三摩地之門。在這些禪定之前、之後、中間以及無盡的智慧中，各有五百個三摩地之門，加上清凈和雜染的，總共構成了八萬四千個三摩地之門。乃至如此眾多的三摩地，構成了如此眾多的法門（鄔馱南），進而形成了如來的八萬四千種不同的法蘊，這是因為眾生有八萬四千種不同的心行。善男子！根本的法門（鄔馱南），是爲了讓眾生進入佛的智慧和修行，從而產生覺悟。此外，一切佛的智慧，都融入一切眾生的心行之中，所說的法藏，無量無邊，不可思議，不是幾百幾千劫所能說完的。我現在在這裡，只是對這些三摩地之門略說少許。 當佛陀宣說此法時，會中有一萬六千位菩薩，在三摩地之門中證得了無生法忍，八萬四千人天發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 那時，世尊讚歎大虛空藏菩薩說：『善哉，善哉！善男子！你真是太好了！你宣說了如此殊勝的三摩地功德法門，彰顯瞭如來微妙的殊勝智慧，而且這個法門是你自己證悟的，不是從他人那裡領悟的。』 那時，寶吉祥菩薩問佛說：『世尊！因為什麼因緣，虛空藏菩薩能在如來面前，從虛空中降下各種珍寶呢？』 佛告訴寶吉祥菩薩說：『善男子！我記得在過去無量不可數的劫之前，那時有一位佛出世，號為無垢炎無量光王如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purushadamyasarathi）、天人師（Shasta deva-manushyanam）、佛（Buddha）、世尊（Bhagavan）。他的世界名為彌佉羅（Mikhara），劫名為功德光（Gunaprabha）。善男子！那個彌佉羅世界，國土安樂，人民興盛，以七寶為地，平坦如手掌，清凈柔軟如同迦止栗多（Kacilita）棉，行走時觸碰會感到無比的快樂，閻浮檀金（Jambudana gold）
【English Translation】 English version: In summary, the calculation of these samadhis (meditative states) amounts to forty thousand samadhi doors. The pure and defiled samadhis together make up eighty thousand samadhi doors. In the before, after, middle, and endless wisdom of these samadhis, there are five hundred samadhi doors each, and together with the pure and defiled, they form eighty-four thousand samadhi doors. Even such numerous samadhis constitute such numerous dharma gates (udana), which in turn form the Tathagata's eighty-four thousand different dharma aggregates, due to the eighty-four thousand different mental activities of sentient beings. Good man! The fundamental dharma gates (udana) are to lead sentient beings into the wisdom and practice of the Buddha, thereby generating enlightenment. Furthermore, all the wisdom of the Buddha is integrated into the mental activities of all sentient beings, and the dharma treasury that is spoken is immeasurable, boundless, and inconceivable, not something that can be fully described in hundreds or thousands of kalpas. I am now here, only briefly speaking a small portion of these samadhi doors. When the Buddha was expounding this dharma, there were sixteen thousand bodhisattvas in the assembly who attained the forbearance of non-origination in the samadhi doors, and eighty-four thousand humans and devas generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the World Honored One praised the Bodhisattva Mahakashyapa, saying: 'Excellent, excellent! Good man! You are truly wonderful! You have expounded such excellent dharma gates of samadhi merits, revealing the Tathagata's subtle and supreme wisdom, and this dharma gate is something you have realized yourself, not something you have learned from others.' At that time, Bodhisattva Ratnakara asked the Buddha: 'World Honored One! For what reason is it that Bodhisattva Mahakashyapa is able to rain down various treasures from the sky in the presence of the Tathagata?' The Buddha told Bodhisattva Ratnakara: 'Good man! I remember in the past, countless and immeasurable kalpas ago, there was a Buddha who appeared in the world, named Immaculate Flame Immeasurable Light King Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidya-charana-sampanna (Vidya-charana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Purushadamyasarathi (Purushadamyasarathi), Shasta deva-manushyanam (Shasta deva-manushyanam), Buddha (Buddha), Bhagavan (Bhagavan). His world was named Mikhara, and the kalpa was named Gunaprabha. Good man! That world of Mikhara was peaceful and prosperous, with a flourishing population. The ground was made of seven treasures, as flat as the palm of a hand, pure and soft like Kacilita cotton. When walking, one would feel supreme joy upon touching it. Jambudana gold
以覆其上，種種諸寶而為嚴飾，界以八道寶樹行列；如他化天，隨所受用皆適其意。諸人、天眾悉共居止宮殿樓閣，心念飲食隨意皆至。善男子！彼無垢炎無量光王如來，有六十那由他菩薩摩訶薩眾。當於彼時，有轉輪聖王名曰福報莊嚴，七寶具足，其王國城如贍部洲所居宮殿，東、西、南、北四方皆各四瑜繕那，間錯七寶以為莊嚴；復有五百園苑嚴飾交映。善男子！是福報莊嚴王，有八萬四千婇女端正殊妙；有四萬子皆悉端嚴，力勇無敵。有二寶女：一名、吉祥威，二名、吉祥光。王與婇女及諸王子，前後圍繞，往詣于彼愛莊嚴園，遊觀歌舞而自娛樂。是二寶女各於懷中化生一子——端正無比色相光明，宿植善根成就願力，志求無上正等菩提——一名、師子；二名、師子勇步。適化生已，即共同聲向于父王說伽陀曰：
「『昔造善、惡皆不亡， 供養如來亦不失； 不捨菩提意樂故， 堅固多聞亦不忘。 不失檀那及凈戒， 忍辱柔和行成就； 知恩報恩作善業， 精勤不捨菩提愿。 一心禪定得解脫， 定與慧俱心不惑； 能修智業常不動， 是故速得證菩提。 滅諸煩惱而不染， 由此不生胞胎藏； 化生處在蓮花上， 如蓮在水而無染。 東方有佛名醫
【現代漢語翻譯】 現代漢語譯本 覆蓋其上，用各種珍寶裝飾，周圍排列著八行寶樹；如同他化自在天（佛教欲界六天之一，為欲界頂層，能隨心所欲變化享樂），所受用的一切都適宜其心意。諸人、天眾都共同居住在宮殿樓閣中，心中所想的飲食隨意即到。善男子！那位無垢炎無量光王如來（佛名），有六十那由他（數量單位，相當於百億）菩薩摩訶薩（大菩薩）眾。當時，有一位轉輪聖王（擁有統治世界的理想君主）名叫福報莊嚴，擁有七寶（指金、銀、琉璃、硨磲、瑪瑙、珍珠、玫瑰）齊全，他的王國都城如同贍部洲（四大洲之一，人類所居之地）的宮殿，東西南北四方各四瑜繕那（長度單位，約合11-16公里），用七寶交錯裝飾；還有五百個園苑裝飾得交相輝映。善男子！這位福報莊嚴王，有八萬四千位端莊美妙的婇女；有四萬個兒子都端正莊嚴，力量勇猛無敵。有兩位寶女：一位名叫吉祥威，一位名叫吉祥光。國王與婇女和眾王子，前後圍繞，前往愛莊嚴園，遊玩觀賞歌舞，以此自娛。這兩位寶女各自在懷中化生一個兒子——端正無比，色相光明，宿世種植善根，成就願力，立志追求無上正等菩提（最高智慧的覺悟）——一個名叫師子，一個名叫師子勇步。剛化生出來，就一同向父王說偈語道： 『過去所造的善業、惡業都不會消失，供養如來（佛的稱號）也不會徒勞；不捨棄菩提的意願，堅固地聽聞佛法也不會遺忘。不失去佈施和清凈的戒律，忍辱柔和的修行得以成就；知恩圖報，行善業，精勤不捨棄菩提的願望。一心禪定可以獲得解脫，定與慧同時具備，心中不會迷惑；能夠修習智慧的行業，常常不動搖，因此迅速證得菩提。滅除各種煩惱而不被污染，因此不會在胞胎中出生；化生在蓮花之上，如同蓮花在水中而不被污染。東方有一尊佛，名叫醫王。』
【English Translation】 English version Covering it, it is adorned with various treasures, and surrounded by eight rows of precious trees; like the Paranirmitavasavartin Heaven (one of the six heavens in the Desire Realm of Buddhism, the highest level of the Desire Realm, where one can enjoy pleasures at will), everything received is suitable to their minds. All people and heavenly beings dwell together in palaces and pavilions, and the food and drink they think of arrive at will. Good man! That Tathagata (Buddha's title) named Immaculate Flame Immeasurable Light King has sixty nayutas (a unit of number, equivalent to ten billion) of Bodhisattva Mahasattvas (great Bodhisattvas). At that time, there was a Chakravartin King (an ideal monarch who rules the world) named Fortune Adornment, possessing all seven treasures (gold, silver, lapis lazuli, carnelian, agate, pearl, and rose quartz), his kingdom's capital city was like the palaces of Jambudvipa (one of the four continents, where humans live), each side, east, west, south, and north, was four yojanas (a unit of length, approximately 11-16 kilometers), decorated with interlaced seven treasures; there were also five hundred gardens adorned with intermingling splendor. Good man! This King Fortune Adornment had eighty-four thousand beautiful and exquisite concubines; he had forty thousand sons, all of whom were handsome and dignified, with invincible strength and courage. He had two precious daughters: one named Auspicious Majesty, and the other named Auspicious Light. The king, surrounded by his concubines and princes, went to the Garden of Love Adornment, where they enjoyed themselves by sightseeing, singing, and dancing. These two precious daughters each gave birth to a son from their wombs—incomparably handsome, with radiant appearances, having planted good roots in past lives, fulfilling their vows, and aspiring to the unsurpassed, perfect, and complete Bodhi (the highest wisdom of enlightenment)—one named Lion, and the other named Lion's Courageous Step. As soon as they were born, they spoke in unison to their father in verses: 'The good and evil deeds of the past will not vanish, nor will the offerings to the Tathagata (title of Buddha) be in vain; not abandoning the aspiration for Bodhi, firmly hearing the Dharma will not be forgotten. Not losing generosity and pure precepts, the practice of patience and gentleness is accomplished; knowing gratitude and repaying kindness, doing good deeds, diligently not abandoning the aspiration for Bodhi. One-pointed meditation can attain liberation, with both concentration and wisdom, the mind will not be confused; able to cultivate the practice of wisdom, always unmoving, therefore quickly attaining Bodhi. Extinguishing all afflictions without being tainted, therefore not being born in a womb; being born by transformation on a lotus flower, like a lotus in water without being tainted. In the east, there is a Buddha named Medicine King.'
王， 我等自彼來求法； 親近供養無垢佛， 成就三世無礙智。 父王可共往佛所， 奉事禮敬以修治； 如來出世遇甚難， 猶若優曇缽華現。』 王聞是語極歡喜， 悉與妻子並侍從， 一千俱胝諸眷屬， 往詣于彼見如來。 慇勤致敬彼世尊， 妙華涂香以供養， 頭面禮足而右繞， 合掌端身住佛前。 師子並及彼勇步， 亦復頂禮于佛足， 禮佛足已伽他讚： 『為求正法利有情， 愿為拔濟勝歸依， 於世盲瞑作燈燭， 妙達有情心意樂， 隨彼勝解能開悟。 今我父王恃尊位， 為諸五欲之所纏， 不往親近於如來， 亦失供養及聞法。 善哉世尊生悲愍， 愿說最勝菩提道， 咸令一切聞法已， 皆得不退于佛乘。』 時佛踴在虛空中， 高於八十多羅樹： 『王今聽我最勝法， 聞已如說而修行。 五欲無常命難保， 身如朝露水上泡； 欲樂如夢如嬉戲， 誰有智者生貪著？ 習欲之人無厭足， 轉令熾盛增渴愛； 愚夫隨境無休已， 唯聖慧者能知足。 五蘊如幻而不堅， 誑惑世間應善察； 諸界如彼毒蛇類， 六處喻若空村邑。
【現代漢語翻譯】 現代漢語譯本 『大王，我們從那裡來是爲了尋求佛法； 親近供養沒有瑕疵的佛陀（無垢佛），成就通達過去、現在、未來三世的無礙智慧。 父王您應該和我們一起去佛陀那裡，奉事禮敬以修習佛法； 如來（Tathagata）出世非常難得，就像優曇缽花（udumbara）一樣稀有出現。』 國王聽到這些話非常高興，帶著妻子和侍從， 以及一千俱胝（koti，印度計數單位，表示千萬）的眷屬，前往佛陀所在的地方拜見如來。 他們恭敬地向世尊（Bhagavan）致敬，用美妙的鮮花和香料供養， 頭面觸地禮拜佛足，然後右繞佛陀，合掌端身站在佛前。 師子（Simha）和勇步（Vikrantagamin）也頂禮佛足， 禮拜佛足后，他們用偈頌讚嘆道：『爲了尋求正法利益眾生， 愿您成為拔濟眾生的殊勝皈依處，為世間盲昧的眾生作燈燭， 您能巧妙地瞭解眾生的心意和喜好，隨順他們的理解能力來開導他們。 現在我的父王依仗尊貴的地位，被各種五欲（色、聲、香、味、觸）所纏縛， 不肯去親近如來，也因此失去了供養和聽聞佛法的機會。 善哉，世尊，請您生起慈悲憐憫之心，愿您宣說最殊勝的菩提之道， 讓所有聽聞佛法的人，都能在佛道上永不退轉。』 這時，佛陀躍升到虛空中，高出八十多羅樹（tala，一種高大的樹木）： 『大王，現在聽我說最殊勝的佛法，聽后要如所說的那樣修行。 五欲是無常的，生命難以保全，身體就像早晨的露水和水上的泡沫一樣短暫； 慾望的快樂就像夢境和遊戲一樣虛幻，哪個有智慧的人會貪戀執著呢？ 貪習慾望的人永遠不會滿足，反而會使慾望更加熾盛，渴愛更加強烈； 愚癡的人隨著外境而無休止地追逐，只有聖賢有智慧的人才能知足。 五蘊（色、受、想、行、識）就像幻象一樣不真實，迷惑世間，應該好好觀察； 諸界（地、水、火、風、空、識）就像毒蛇一樣危險，六處（眼、耳、鼻、舌、身、意）就像空曠的村莊一樣虛無。
【English Translation】 English version 'O King, we have come from there seeking the Dharma; To be close to and make offerings to the immaculate Buddha (Nirmala Buddha), achieving unobstructed wisdom of the three times (past, present, and future). Father King, you should go with us to the Buddha, to serve and pay homage in order to cultivate the Dharma; The appearance of a Tathagata (Thus Come One) is extremely rare, like the appearance of an udumbara flower. The king, hearing these words, was extremely pleased, and with his wife and attendants, and a thousand kotis (a unit of Indian counting, meaning ten million) of his retinue, went to where the Buddha was to see the Tathagata. They respectfully paid homage to the Bhagavan (World Honored One), offering beautiful flowers and fragrant incense, bowing their heads to the ground at the Buddha's feet, then circumambulating the Buddha clockwise, and standing before the Buddha with palms joined. Simha (Lion) and Vikrantagamin (Courageous Walker) also bowed at the Buddha's feet, Having bowed at the Buddha's feet, they praised with verses: 'In order to seek the true Dharma for the benefit of sentient beings, May you be the supreme refuge for saving sentient beings, and be a lamp for the blind in the world, You can skillfully understand the minds and inclinations of sentient beings, and enlighten them according to their understanding. Now my father king relies on his noble position, and is entangled by the five desires (form, sound, smell, taste, touch), He is unwilling to approach the Tathagata, and thus loses the opportunity to make offerings and hear the Dharma. Well done, O Bhagavan, please generate compassion and pity, may you proclaim the most supreme path to Bodhi (enlightenment), So that all who hear the Dharma may never regress on the path to Buddhahood.' At this time, the Buddha rose into the air, higher than eighty tala trees (a tall tree): 'O King, now listen to my most supreme Dharma, and after hearing it, practice as it is said. The five desires are impermanent, life is difficult to preserve, the body is like the morning dew and a bubble on the water; The pleasures of desire are as illusory as dreams and games, who with wisdom would be greedy and attached to them? Those who are addicted to desire will never be satisfied, but will instead make desire more intense and thirst more intense; Foolish people chase after external circumstances without end, only the wise and virtuous can be content. The five skandhas (form, feeling, perception, mental formations, consciousness) are like illusions and not real, deceiving the world, one should observe them well; The elements (earth, water, fire, wind, space, consciousness) are as dangerous as poisonous snakes, the six sense bases (eye, ear, nose, tongue, body, mind) are like empty villages.'
無王、無國、無妻子， 助伴但有于無常； 唯施戒、定及精進， 今世他世為伴侶。 觀我神通威德力， 相好端嚴具辯才； 汝樂來世如是業， 應發無上菩提意。』 福報大王聞法已， 並與七十俱胝眾， 妻子侍從諸眷屬， 皆發無上菩提心。 咸言已發最勝心， 悉愿廣度眾生類； 誓行殊勝菩提行， 愿得成佛世間尊。
「善男子！時福報莊嚴王，從佛所聞是伽陀已，與其眷屬合掌恭敬，稽首作禮而白佛言：『世尊！唯愿垂慈受我供養。』爾時世尊心生憐愍，即受其請。時福報莊嚴王即以種種衣服、飲食、臥具、醫藥，皆是殊勝上妙珍異離過之財，於八萬四千歲以為供養。時師子及師子勇步，並餘二萬王子，發凈信心舍世榮位，于彼佛法出家為道。時王二子勤行精進，于菩提分法修習不久獲五神通。以如意通力及智願力，能於一切諸佛世界施作佛事，廣為有情說于妙法，令無量無數阿僧祇有情，安住阿耨多羅三藐三菩提心。
「善男子！其福報莊嚴王，過八萬四千歲已，為聞法故，往詣無垢炎無量光王如來所；見二童子出家修道，竊自思惟：『是童子出家有何所獲？不如於我八萬四千歲中，以種種樂具供養功德？』善男子！時無垢炎無量光
【現代漢語翻譯】 現代漢語譯本 沒有國王，沒有國家，沒有妻子，幫助你的只有無常； 唯有佈施、持戒、禪定和精進，才是今生來世的伴侶。 看看我的神通威德之力，相貌端正莊嚴，具足辯才； 你若想來世獲得這樣的果報，應當發起無上菩提之心。 福報大王聽聞佛法后，與七十俱胝（俱胝：印度計數單位，相當於千萬）大眾， 以及妻子侍從等所有眷屬，都發起了無上菩提心。 他們都說已發最殊勝之心，都愿廣度一切眾生； 誓願修行殊勝的菩提行，愿能成就佛陀，成為世間尊者。
『善男子！當時福報莊嚴王，從佛陀那裡聽聞這首偈頌后，與他的眷屬合掌恭敬，頂禮佛陀並對佛說：『世尊！唯愿您慈悲接受我的供養。』當時世尊心生憐憫，就接受了他的請求。當時福報莊嚴王就用各種衣服、飲食、臥具、醫藥，都是殊勝上妙珍奇且沒有過失的財物，供養了八萬四千年。當時師子（師子：指王子）和師子勇步（師子勇步：指王子），以及其餘二萬王子，都發起了清凈的信心，捨棄世間的榮華富貴，在那位佛的教法下出家修行。當時王的兩個兒子勤奮精進修行，在菩提分法（菩提分法：指通往覺悟的修行方法）上修習不久就獲得了五神通。他們以如意神通之力和智慧願力，能在一切諸佛世界施作佛事，廣為有情眾生宣說妙法，令無量無數阿僧祇（阿僧祇：佛教計數單位，表示極大的數字）的有情眾生，安住于阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心：指無上正等正覺之心）。
『善男子！那位福報莊嚴王，過了八萬四千年後，爲了聽聞佛法，前往無垢炎無量光王如來（無垢炎無量光王如來：佛名）那裡；看到兩個童子出家修行，心中暗自思量：『這兩個童子出家修行能獲得什麼呢？難道比得上我在這八萬四千年裡，用各種享樂之物供養的功德嗎？』善男子！當時無垢炎無量光
【English Translation】 English version Without a king, without a country, without a wife, only impermanence is your companion; Only giving, discipline, meditation, and diligence are companions in this life and the next. Observe my power of spiritual abilities, my dignified and beautiful appearance, and my eloquence; If you desire such rewards in the next life, you should generate the supreme Bodhi mind. King Fortune Hearing, having heard the Dharma, along with seventy kotis (koti: an Indian unit of counting, equivalent to ten million) of people, and his wives, attendants, and all relatives, all generated the supreme Bodhi mind. They all said they had generated the most excellent mind, and all wished to widely liberate all sentient beings; They vowed to practice the supreme Bodhi path, wishing to become Buddhas, the honored ones of the world.
'Good man! At that time, King Fortune Adornment, having heard this verse from the Buddha, with his retinue, joined their palms in reverence, bowed their heads in prostration, and said to the Buddha: 'World Honored One! May you have compassion and accept my offerings.' At that time, the World Honored One felt compassion and accepted his request. Then King Fortune Adornment used various clothes, food, bedding, and medicine, all of which were excellent, wonderful, precious, and flawless wealth, to make offerings for eighty-four thousand years. At that time, Lion (Lion: refers to a prince) and Lion Courageous Step (Lion Courageous Step: refers to a prince), along with the other twenty thousand princes, generated pure faith, abandoned worldly glory and position, and left home to practice the Way under that Buddha's teachings. At that time, the king's two sons diligently practiced, and in a short time, they attained the five spiritual powers by cultivating the Bodhi-parting dharmas (Bodhi-parting dharmas: refers to the methods of practice leading to enlightenment). With the power of their wish-fulfilling spiritual abilities and wisdom, they were able to perform Buddha deeds in all Buddha worlds, widely proclaiming the wonderful Dharma to sentient beings, causing countless asankhyas (asankhya: a Buddhist unit of counting, representing an extremely large number) of sentient beings to abide in the Anuttara-samyak-sambodhi mind (Anuttara-samyak-sambodhi mind: refers to the mind of unsurpassed, right, and complete enlightenment).'
'Good man! That King Fortune Adornment, after eighty-four thousand years, in order to hear the Dharma, went to the Tathagata Immaculate Flame Immeasurable Light King (Immaculate Flame Immeasurable Light King Tathagata: name of a Buddha); seeing two young boys who had left home to practice, he secretly thought to himself: 'What can these two boys gain from leaving home to practice? Is it not less than the merit of my offerings with various pleasures for these eighty-four thousand years?' Good man! At that time, Immaculate Flame Immeasurable Light
如來知王心念，即告師子、勇步童子言：『善男子！汝應示現慧神通、福神通、力神通，映蔽大眾所有威光並魔宮殿一切光明，顯菩提相，令此大眾生希有心，得於正見降伏異論，然大法炬息諸煩惱，遊戲菩薩自在神通。』爾時師子、勇步菩薩，即時舉手捫大虛空，三千世界六種震動。復更舉手捫摸虛空，即于空中而有百千俱胝天樂，不鼓自鳴其音和雅。復更舉手捫摸如前，即雨無量昔未聞見極妙天花，柔軟猶如迦止栗那綿，手觸之時受勝快樂；並種種寶、末香、涂香、繒蓋、幢幡、衣服、飲食，一切受用莊嚴資具，積滿三千大千世界，一切眾會得未曾有。爾時無垢炎無量光王如來，告福報莊嚴王言：『如是雨寶廣大惠施，可得知其數量以不？』王白佛言：『世尊！所雨寶施猶如虛空不可知量。』佛言：『大王！此師子、勇步菩薩，若以神通智慧之力，于剎那頃雨如是寶，遍於恒河沙數世界。一切有情隨意所取，皆得滿足悉令歡喜。』
「善男子！當爾之時，有地居天唱如是言：『此菩薩于當來世，必得成就虛空庫藏，能隨有情心之所求，皆從空中雨如是寶。』如是四大王眾天、三十三天、夜摩天、睹史多天、樂變化天、他化自在天、大梵王天，展轉相告悉皆如是。
「爾時，無垢炎無量光王如來即便印
【現代漢語翻譯】 現代漢語譯本： 如來（Tathagata，佛的稱號）知道王的心念，就告訴師子（Simha，獅子）和勇步童子（Vikrantagamin，勇猛行者）說：『善男子！你們應當示現智慧神通、福德神通、力量神通，遮蔽大眾所有的威光以及魔宮殿的一切光明，顯現菩提（Bodhi，覺悟）的景象，使這些大眾生起稀有之心，獲得正見，降伏各種不同的論調，點燃大法炬，熄滅各種煩惱，遊戲于菩薩自在的神通之中。』當時，師子、勇步菩薩立刻舉起手撫摸虛空，三千世界發生六種震動。又舉起手撫摸虛空，空中立刻出現百千俱胝（koti，千萬）天樂，不敲自鳴，聲音和諧美妙。又舉起手像之前一樣撫摸虛空，立刻降下無量過去未曾聽聞見過的極妙天花，柔軟如同迦止栗那（Kacilina，一種柔軟的布料）的棉花，手觸之時感受殊勝的快樂；以及各種寶物、末香、涂香、繒蓋、幢幡、衣服、飲食，一切受用莊嚴的資具，堆滿了三千大千世界，一切與會大眾都感到前所未有。當時，無垢炎無量光王如來（Vimalarcis-anantaprabha-raja-tathagata，無垢火焰無量光之王如來）告訴福報莊嚴王（Punyalamkara-raja，福德莊嚴之王）說：『像這樣降下寶物廣大的佈施，可以知道它的數量嗎？』王回答佛說：『世尊！所降下的寶物佈施如同虛空一樣不可知量。』佛說：『大王！這位師子、勇步菩薩，如果以神通智慧的力量，在剎那之間降下這樣的寶物，遍佈恒河沙數的世界。一切有情眾生隨意取用，都能得到滿足，全部都感到歡喜。』 『善男子！當那個時候，有地居天（Bhauma-devata，居住在地的天神）唱出這樣的話：『這位菩薩在未來世，必定能夠成就虛空寶藏，能夠隨著有情眾生心中所求，都從空中降下這樣的寶物。』像這樣，四大王眾天（Caturmaharajakayika-deva，四大天王所統領的天眾）、三十三天（Trayastrimsa-deva，欲界第二天）、夜摩天（Yama-deva，欲界第三天）、睹史多天（Tusita-deva，欲界第四天）、樂變化天（Nirmanarati-deva，欲界第五天）、他化自在天（Paranirmitavasavartin-deva，欲界第六天）、大梵王天（Mahabrahma-deva，色界初禪天），輾轉相告，都像這樣說。 當時，無垢炎無量光王如來立刻印可了師子、勇步菩薩的神通示現。
【English Translation】 English version: The Tathagata, knowing the king's thoughts, then said to Simha (Lion) and Vikrantagamin (Courageous Walker) Bodhisattva: 'Good men! You should manifest the supernormal powers of wisdom, the supernormal powers of merit, and the supernormal powers of strength, overshadowing all the majestic light of the assembly and all the light of the demon palaces, revealing the appearance of Bodhi (Enlightenment), causing this assembly to generate a rare mind, attain right view, subdue various different arguments, ignite the great Dharma torch, extinguish all afflictions, and play in the free supernormal powers of a Bodhisattva.' At that time, Simha and Vikrantagamin Bodhisattva immediately raised their hands and touched the great void, causing the three thousand worlds to shake in six ways. Again, they raised their hands and touched the void, and immediately in the sky, there were hundreds of thousands of kotis (ten million) of heavenly music, playing without being struck, its sound harmonious and beautiful. Again, they raised their hands and touched the void as before, and immediately rained down immeasurable, extremely wonderful heavenly flowers that had never been heard or seen before, soft like the cotton of Kacilina (a soft fabric), and when touched by hand, one experienced supreme joy; and various treasures, powdered incense, scented ointments, silk canopies, banners, clothing, food, and all kinds of decorative items for enjoyment, piled up to fill the three thousand great thousand worlds, and all the assembly felt something they had never experienced before. At that time, Vimalarcis-anantaprabha-raja-tathagata (Tathagata King of Immaculate Flame and Infinite Light) said to Punyalamkara-raja (King of Merit Adornment): 'Can the quantity of such a vast offering of treasures be known?' The king replied to the Buddha: 'World Honored One! The offering of treasures that has rained down is immeasurable like the void.' The Buddha said: 'Great King! This Simha and Vikrantagamin Bodhisattva, if with the power of supernormal wisdom, in an instant, could rain down such treasures, filling worlds as numerous as the sands of the Ganges. All sentient beings could take them as they wished, and all would be satisfied and joyful.' 'Good men! At that time, the Bhauma-devata (earth-dwelling gods) sang these words: 'This Bodhisattva, in the future, will surely achieve the treasury of the void, and will be able to rain down such treasures from the sky according to what sentient beings desire in their hearts.' In this way, the Caturmaharajakayika-deva (heavenly beings under the Four Great Kings), the Trayastrimsa-deva (Thirty-three Heavens), the Yama-deva (Yama Heaven), the Tusita-deva (Tusita Heaven), the Nirmanarati-deva (Heaven of Delight in Transformation), the Paranirmitavasavartin-deva (Heaven of Mastery over the Transformations of Others), and the Mahabrahma-deva (Great Brahma Heaven), all told each other in turn, and all said the same thing. At that time, Vimalarcis-anantaprabha-raja-tathagata immediately approved of the manifestation of supernormal powers by Simha and Vikrantagamin Bodhisattva.
可：『如是當成虛空庫藏。』作是言已，恒沙諸佛悉共發聲同時印可，亦復如是。善男子！彼福報莊嚴王，見師子、勇步菩薩神變如是，合掌向佛白言：『世尊！菩薩神通福德之力，乃能如是不可思議。』即立王子勝慧繼嗣為王，自舍國位剃除鬒髮，于彼佛法出家為道。既出家已作是思惟：『所舍施者為欲利益身、口、意故，夫出家者令身、口、意悉清凈故；所舍施者為濟闕乏，夫出家者無所闕乏；所舍施者得報危脆，夫出家者獲果堅實；所舍施者有我所攝，夫出家者無所攝受；所舍施者有于身見，夫出家者離一切見；所舍施者猶如嬰孩，歡喜遊戲而無所知，夫出家者寂靜智慧悉皆遍知。』作是思惟已閑居寂靜，不生放逸勤加修道，其後未久獲五神通。
「善男子！爾時福報莊嚴王者，莫作異觀，即拘留孫如來是也；爾時師子菩薩者，即我身是；師子勇步菩薩者，即大虛空藏菩薩是。是虛空藏菩薩，于無量百千俱胝那庾多劫，從虛空庫藏常能雨寶，無有休息。善男子！爾時勝慧王子者，今慈氏菩薩是。善男子！悅意清凈，宿植善根所聞法教，當知皆是有情依處。」
說此大虛空藏菩薩昔因緣時，有十二萬人，皆發阿耨多羅三藐三菩提心。
爾時，大虛空藏菩薩白佛言：「世尊！云何菩薩出世間道？
【現代漢語翻譯】 現代漢語譯本：『應當這樣成就虛空寶藏。』說完這話，如恒河沙數般的諸佛都同時發出聲音，共同認可，也是這樣。善男子！那位福報莊嚴王，見到師子（Sīha，獅子）菩薩、勇步菩薩的神通變化如此，合掌向佛稟告說：『世尊！菩薩的神通福德之力，竟然能如此不可思議。』隨即立王子勝慧繼承王位，自己捨棄國王之位，剃除頭髮，在那佛法中出家修行。出家后，他這樣思惟：『所施捨是爲了利益身、口、意，而出家是爲了使身、口、意都清凈；所施捨是爲了救濟匱乏，而出家是無所匱乏；所施捨得到的果報是危脆的，而出家獲得的果實是堅實的；所施捨是有我所執著的，而出家是無所執著的；所施捨是有身見（Sakkāya-diṭṭhi，認為五蘊為我）的，而出家是遠離一切見解；所施捨猶如嬰孩，歡喜嬉戲而無所知，而出家是寂靜智慧，一切都遍知。』這樣思惟后，他便獨處寂靜，不放縱懈怠，勤奮修行，不久就獲得了五神通（Abhijñā，六種超自然能力中的前五種）。 「善男子！那時福報莊嚴王，不要看作是別人，他就是拘留孫如來（Kakusandha，過去七佛之一）；那時師子菩薩，就是我的前身；師子勇步菩薩，就是大虛空藏菩薩（Mahākāśagarbha，菩薩名）。這位虛空藏菩薩，在無量百千俱胝那由他劫（Koṭi-Niyuta-Kalpa，極長的時間單位）中，從虛空寶藏中不斷降下寶物，沒有停息。善男子！那時勝慧王子，就是現在的慈氏菩薩（Maitreya，未來佛）。善男子！悅意清凈，宿世種植善根，所聽聞的佛法教誨，應當知道都是有情眾生的依止之處。」 在講述這位大虛空藏菩薩過去因緣的時候，有十二萬人，都發起了阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi，無上正等正覺，即成佛的菩提心）。 這時，大虛空藏菩薩對佛說：『世尊！菩薩如何才能成就出世間的道？』
【English Translation】 English version: 'It should be accomplished as a treasury of space.' Having spoken these words, all the Buddhas, as numerous as the sands of the Ganges, simultaneously voiced their approval, and it was so. Good man! That King of Glorious Merit, seeing the miraculous transformations of the Lion (Sīha) Bodhisattva and the Courageous Steps Bodhisattva, joined his palms and said to the Buddha: 'World Honored One! The power of the Bodhisattva's miraculous abilities and merits is truly inconceivable.' He then established Prince Superior Wisdom as his successor to the throne, and he himself relinquished his royal position, shaved his hair, and entered the monastic life in that Buddha's Dharma. Having entered the monastic life, he contemplated thus: 'What is given in charity is for the benefit of body, speech, and mind, while renunciation is for the purification of body, speech, and mind; what is given in charity is to relieve want, while renunciation is without want; what is given in charity yields fragile rewards, while renunciation yields solid fruits; what is given in charity is possessed by the self, while renunciation is without possession; what is given in charity has the view of self (Sakkāya-diṭṭhi), while renunciation is free from all views; what is given in charity is like an infant, delighting in play and without knowledge, while renunciation is silent wisdom, knowing all things.' Having contemplated thus, he dwelt in solitude and quiet, without indulging in laxity, diligently cultivating the path, and soon attained the five supernormal powers (Abhijñā). 「Good man! Do not view that King of Glorious Merit as someone else; he was the Tathagata Kakusandha (Kakusandha, one of the past seven Buddhas); that Lion Bodhisattva was my former self; and that Courageous Steps Bodhisattva was the Great Space Treasury Bodhisattva (Mahākāśagarbha). This Space Treasury Bodhisattva, for countless hundreds of thousands of kotis of nayutas of kalpas (Koṭi-Niyuta-Kalpa), constantly rains down treasures from the treasury of space, without ceasing. Good man! That Prince Superior Wisdom was the present Bodhisattva Maitreya (Maitreya, the future Buddha). Good man! The pleasing purity, the good roots planted in past lives, and the Dharma teachings heard, should be known as the refuge of all sentient beings.」 While recounting the past causes and conditions of this Great Space Treasury Bodhisattva, twelve hundred thousand people all generated the mind of Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, the unsurpassed perfect enlightenment, the mind of Buddhahood). At that time, the Great Space Treasury Bodhisattva said to the Buddha: 'World Honored One! How does a Bodhisattva attain the path of transcending the world?'
」
佛告大虛空藏菩薩言：「善男子！出世間道者，所謂：六波羅蜜，三十七菩提分法，奢摩他、毗婆舍那，四攝法，四無量心，四禪、四無色定，五神通。善男子！此名菩薩出世間道。世間者，所謂：五蘊。菩薩為求菩提，以慧方便知色無常，行於佈施；知色苦，知色無我，知色寂靜，知色空，知色無相，知色無愿，知色無行，知色不生，知色不起，知色緣生，知色遠離，知色無執，知色無阿賴耶，知色不發起，知色如幻，知色如夢，知色如陽焰、水月、谷響、光影，知色如影像，如草木、瓦礫，而行佈施。菩薩如是行施之時，知色真如；由知色真如故即知施真如；知施真如故即知迴向真如；知迴向真如故即得菩提真如；得菩提真如故即知有情真如；知有情真如故即知我真如；知我真如故即知一切法真如；知一切法真如故非真如、不妄真如、不異真如，隨知如是而行佈施。善男子！是為菩薩出世間道。如是知受、想、行、識無常已而行佈施；如是知識無我，知識寂靜，知識空，知識無相，知識無愿，知識無行，知識無生，知識無起，知識緣生，知識遠離，知識無執，知識無阿賴耶，知識不發起，知識如幻、如夢、陽焰、水月、谷響、光影、影像，知識無形相已而行佈施。如是行施之時，知識真如故即得施真如
【現代漢語翻譯】 現代漢語譯本：佛陀告訴大虛空藏菩薩說：『善男子！出世間的道，是指：六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），三十七菩提分法（四念處、四正勤、四神足、五根、五力、七覺支、八正道），奢摩他（止）、毗婆舍那（觀），四攝法（佈施、愛語、利行、同事），四無量心（慈、悲、喜、舍），四禪、四無色定，五神通。善男子！這稱為菩薩出世間的道。世間，是指：五蘊（色、受、想、行、識）。菩薩爲了追求菩提（覺悟），以智慧方便了知色是無常的，而行佈施；了知色是苦的，了知色是無我的，了知色是寂靜的，了知色是空的，了知色是無相的，了知色是無愿的，了知色是無行的，了知色是不生的，了知色是不起的，了知色是緣生的，了知色是遠離的，了知色是無執的，了知色是沒有阿賴耶識的，了知色是不發起的，了知色如幻，了知色如夢，了知色如陽焰、水月、谷響、光影，了知色如影像，如草木、瓦礫，而行佈施。菩薩像這樣行佈施的時候，了知色的真如；由於了知色的真如，就了知佈施的真如；了知佈施的真如，就了知迴向的真如；了知迴向的真如，就得到菩提的真如；得到菩提的真如，就了知有情的真如；了知有情的真如，就了知我的真如；了知我的真如，就了知一切法的真如；了知一切法的真如，就非真如、不妄真如、不異真如，隨順了知這樣而行佈施。善男子！這就是菩薩出世間的道。像這樣了知受、想、行、識是無常的之後而行佈施；像這樣了知識是無我的，知識是寂靜的，知識是空的，知識是無相的，知識是無愿的，知識是無行的，知識是不生的，知識是不起的，知識是緣生的，知識是遠離的，知識是無執的，知識是沒有阿賴耶識的，知識是不發起的，知識如幻、如夢、陽焰、水月、谷響、光影、影像，知識沒有形相之後而行佈施。像這樣行佈施的時候，了知識的真如，就得到佈施的真如。
【English Translation】 English version: The Buddha said to the Bodhisattva Great Space Treasury: 『Good man! The path of transcending the world is: the six paramitas (perfection of giving, morality, patience, vigor, meditation, and wisdom), the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five roots, five powers, seven factors of enlightenment, and the noble eightfold path), shamatha (calm abiding), vipashyana (insight), the four means of attraction (giving, kind speech, beneficial action, and consistency), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four dhyanas (meditations), the four formless absorptions, and the five supernormal powers. Good man! This is called the Bodhisattva's path of transcending the world. The world is: the five aggregates (form, feeling, perception, mental formations, and consciousness). A Bodhisattva, seeking Bodhi (enlightenment), with wisdom and skillful means, knows that form is impermanent, and practices giving; knows that form is suffering, knows that form is without self, knows that form is peaceful, knows that form is empty, knows that form is without characteristics, knows that form is without wishes, knows that form is without action, knows that form is unproduced, knows that form is unarisen, knows that form is dependently originated, knows that form is detached, knows that form is without attachment, knows that form is without alaya-consciousness, knows that form is uninitiated, knows that form is like an illusion, knows that form is like a dream, knows that form is like a mirage, the moon in water, an echo, a reflection, knows that form is like an image, like grass, trees, tiles, and pebbles, and practices giving. When a Bodhisattva practices giving in this way, he knows the suchness of form; because he knows the suchness of form, he knows the suchness of giving; because he knows the suchness of giving, he knows the suchness of dedication; because he knows the suchness of dedication, he attains the suchness of Bodhi; because he attains the suchness of Bodhi, he knows the suchness of sentient beings; because he knows the suchness of sentient beings, he knows the suchness of self; because he knows the suchness of self, he knows the suchness of all dharmas; because he knows the suchness of all dharmas, it is neither suchness, nor non-suchness, nor different from suchness, and he practices giving in accordance with this understanding. Good man! This is the Bodhisattva's path of transcending the world. Likewise, knowing that feeling, perception, mental formations, and consciousness are impermanent, he practices giving; likewise, knowing that consciousness is without self, that consciousness is peaceful, that consciousness is empty, that consciousness is without characteristics, that consciousness is without wishes, that consciousness is without action, that consciousness is unproduced, that consciousness is unarisen, that consciousness is dependently originated, that consciousness is detached, that consciousness is without attachment, that consciousness is without alaya-consciousness, that consciousness is uninitiated, that consciousness is like an illusion, like a dream, a mirage, the moon in water, an echo, a reflection, an image, that consciousness is without form, he practices giving. When he practices giving in this way, because he knows the suchness of consciousness, he attains the suchness of giving.'
；由得施真如故即得迴向真如；得迴向真如故即得菩提真如；得菩提真如故即得有情真如；得有情真如故則得我真如；得我真如故則得一切法真如；得一切法真如故，非真如、不妄真如、不異真如而行於施。善男子！是為菩薩出世間道。
「複次，善男子！菩薩知色無常已而護于戒，乃至知色如草木、瓦礫已而護于戒。菩薩如是護戒之時，知色真如；由知色真如故則知戒真如；戒真如故則得迴向真如；迴向真如故則得菩提真如；菩提真如故則得有情真如；有情真如故則知我真如；我真如故則得一切法真如；一切法真如故，非真如、不妄真如、不異真如，則隨護于戒。善男子！是名菩薩出世間道。如是知受、想、行、識無常已，而護于戒。如是乃至知識無形相已，而護于戒。如是護戒之時，由知識真如故則得戒真如；戒真如故即得迴向真如；迴向真如故則得菩提真如；菩提真如故則得有情真如；有情真如故則知我真如；我真如故則得一切法真如；一切法真如故，非真如、不妄真如、不異真如，則隨護戒。善男子！是為菩薩出世間道。
「複次，善男子！菩薩知色無常已而行忍辱、精進、禪定、般若，乃至知色如草木、瓦礫已而行般若。菩薩如是行般若之時，知色真如；由知色真如故則得般若真如；般若真如
【現代漢語翻譯】 現代漢語譯本：由於獲得施捨的真如（Tathata，事物的真實本性），因此獲得迴向的真如；由於獲得迴向的真如，因此獲得菩提（Bodhi，覺悟）的真如；由於獲得菩提的真如，因此獲得有情（Sattva，眾生）的真如；由於獲得有情的真如，因此獲得我的真如；由於獲得我的真如，因此獲得一切法（Dharma，宇宙萬法）的真如；由於獲得一切法的真如，以非真如、不虛妄真如、不異真如的方式進行施捨。善男子！這就是菩薩出世間之道。 再者，善男子！菩薩知道色（Rupa，物質現象）是無常的之後，便守護戒律，乃至知道色如草木、瓦礫之後，便守護戒律。菩薩如此守護戒律時，知道色的真如；由於知道色的真如，便知道戒的真如；由於戒的真如，便獲得迴向的真如；由於迴向的真如，便獲得菩提的真如；由於菩提的真如，便獲得有情的真如；由於有情的真如，便知道我的真如；由於我的真如，便獲得一切法的真如；由於一切法的真如，以非真如、不虛妄真如、不異真如的方式，隨順守護戒律。善男子！這名為菩薩出世間之道。像這樣知道受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）是無常的之後，便守護戒律。像這樣乃至知道識沒有形相之後，便守護戒律。如此守護戒律時，由於知道識的真如，便獲得戒的真如；由於戒的真如，便獲得迴向的真如；由於迴向的真如，便獲得菩提的真如；由於菩提的真如，便獲得有情的真如；由於有情的真如，便知道我的真如；由於我的真如，便獲得一切法的真如；由於一切法的真如，以非真如、不虛妄真如、不異真如的方式，隨順守護戒律。善男子！這就是菩薩出世間之道。 再者，善男子！菩薩知道色是無常的之後，便修行忍辱（Ksanti，忍耐）、精進（Virya，努力）、禪定（Dhyana，冥想）、般若（Prajna，智慧），乃至知道色如草木、瓦礫之後，便修行般若。菩薩如此修行般若時，知道色的真如；由於知道色的真如，便獲得般若的真如；由於般若的真如
【English Translation】 English version: By obtaining the Suchness (Tathata) of giving, one obtains the Suchness of dedication; by obtaining the Suchness of dedication, one obtains the Suchness of Bodhi (enlightenment); by obtaining the Suchness of Bodhi, one obtains the Suchness of sentient beings (Sattva); by obtaining the Suchness of sentient beings, one obtains the Suchness of self; by obtaining the Suchness of self, one obtains the Suchness of all dharmas (phenomena); by obtaining the Suchness of all dharmas, one practices giving in a way that is neither Suchness, nor false Suchness, nor different Suchness. Good man! This is the path of a Bodhisattva beyond the world. Furthermore, good man! When a Bodhisattva knows that form (Rupa) is impermanent, he protects the precepts, and even when he knows that form is like grass, trees, tiles, and pebbles, he protects the precepts. When a Bodhisattva protects the precepts in this way, he knows the Suchness of form; because he knows the Suchness of form, he knows the Suchness of precepts; because of the Suchness of precepts, he obtains the Suchness of dedication; because of the Suchness of dedication, he obtains the Suchness of Bodhi; because of the Suchness of Bodhi, he obtains the Suchness of sentient beings; because of the Suchness of sentient beings, he knows the Suchness of self; because of the Suchness of self, he obtains the Suchness of all dharmas; because of the Suchness of all dharmas, he protects the precepts in accordance with neither Suchness, nor false Suchness, nor different Suchness. Good man! This is called the path of a Bodhisattva beyond the world. Likewise, when he knows that feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are impermanent, he protects the precepts. Likewise, even when he knows that consciousness has no form, he protects the precepts. When he protects the precepts in this way, because he knows the Suchness of consciousness, he obtains the Suchness of precepts; because of the Suchness of precepts, he obtains the Suchness of dedication; because of the Suchness of dedication, he obtains the Suchness of Bodhi; because of the Suchness of Bodhi, he obtains the Suchness of sentient beings; because of the Suchness of sentient beings, he knows the Suchness of self; because of the Suchness of self, he obtains the Suchness of all dharmas; because of the Suchness of all dharmas, he protects the precepts in accordance with neither Suchness, nor false Suchness, nor different Suchness. Good man! This is the path of a Bodhisattva beyond the world. Furthermore, good man! When a Bodhisattva knows that form is impermanent, he practices patience (Ksanti), diligence (Virya), meditation (Dhyana), and wisdom (Prajna), and even when he knows that form is like grass, trees, tiles, and pebbles, he practices wisdom. When a Bodhisattva practices wisdom in this way, he knows the Suchness of form; because he knows the Suchness of form, he obtains the Suchness of wisdom; because of the Suchness of wisdom
故則得迴向真如；迴向真如故則得菩提真如；菩提真如故則得有情真如；有情真如故則知我真如；我真如故則知一切法真如；一切法真如故，非真如、不妄真如、不異真如行於般若。善男子！是為菩薩出世間道。如是知受、想、行、識無常已而行般若，如是乃至知識無形相已而行般若。如是行般若時，由知識真如故則得慧真如；慧真如故則得迴向真如；迴向真如故則得菩提真如；菩提真如故則得有情真如；有情真如故則知我真如；我真如故知一切法真如；一切法真如故，非真如、不妄真如、不異真如，而行般若。善男子！是為菩薩出世間道。複次，善男子！菩薩知色無常已，于身觀身修身念處，乃至知色如草木、瓦礫已修身念處。菩薩如是修身念處之時，知色真如；知色真如故，知身真如；乃至知一切法真如；一切法真如故，非真如、不妄真如、不異真如修身念處，不共身俱行尋伺。善男子！是為菩薩出世間道。如是受、想、行、識，知無常已修身念處；如是乃至知識無形相已修身念處。如是修身念處之時，由知識真如故則得身念處真如；身念處真如故則得迴向真如；迴向真如故則得菩提真如；菩提真如故則得有情真如；有情真如故則知我真如；我真如故則知一切法真如；一切法真如故，非真如、不妄真如、不異真如
【現代漢語翻譯】 現代漢語譯本 因此，便能證得迴向真如（將功德迴向于真如實相）；由於迴向真如，便能證得菩提真如（覺悟的真如實相）；由於菩提真如，便能證得有情真如（眾生的真如實相）；由於有情真如，便能了知我真如（自我的真如實相）；由於我真如，便能了知一切法真如（一切事物的真如實相）；由於一切法真如，便能以非真如、不虛妄真如、不異真如的方式，在般若（智慧）中修行。善男子！這就是菩薩出世間之道。 像這樣，在知曉受、想、行、識是無常之後，便在般若中修行，像這樣，乃至在知曉知識沒有形相之後，便在般若中修行。像這樣在般若中修行時，由於知曉知識的真如，便能證得智慧真如；由於智慧真如，便能證得迴向真如；由於迴向真如，便能證得菩提真如；由於菩提真如，便能證得有情真如；由於有情真如，便能了知我真如；由於我真如，便能了知一切法真如；由於一切法真如，便能以非真如、不虛妄真如、不異真如的方式，在般若中修行。善男子！這就是菩薩出世間之道。 再者，善男子！菩薩在知曉色（物質）是無常之後，便在身體上觀察身體，修習身念處（對身體的覺知），乃至在知曉色如草木、瓦礫之後，修習身念處。菩薩像這樣修習身念處時，便能知曉色的真如；由於知曉色的真如，便能知曉身體的真如；乃至知曉一切法的真如；由於一切法的真如，便能以非真如、不虛妄真如、不異真如的方式修習身念處，不與身體一同進行尋伺（粗略的思考）和伺察（細緻的思考）。善男子！這就是菩薩出世間之道。 像這樣，受、想、行、識，在知曉無常之後修習身念處；像這樣，乃至在知曉知識沒有形相之後修習身念處。像這樣修習身念處時，由於知曉知識的真如，便能證得身念處真如；由於身念處真如，便能證得迴向真如；由於迴向真如，便能證得菩提真如；由於菩提真如，便能證得有情真如；由於有情真如，便能了知我真如；由於我真如，便能了知一切法真如；由於一切法真如，便能以非真如、不虛妄真如、不異真如的方式修行。
【English Translation】 English version Therefore, one attains the turning towards Suchness (returning merit to the true nature); because of turning towards Suchness, one attains Bodhi Suchness (the Suchness of enlightenment); because of Bodhi Suchness, one attains sentient being Suchness (the Suchness of all beings); because of sentient being Suchness, one knows the Suchness of self; because of the Suchness of self, one knows the Suchness of all dharmas (all phenomena); because of the Suchness of all dharmas, one practices Prajna (wisdom) in a way that is neither Suchness, nor not-false Suchness, nor different Suchness. Good man! This is the path of a Bodhisattva beyond the world. Thus, having known that feeling, perception, volition, and consciousness are impermanent, one practices Prajna, and thus, even having known that knowledge has no form, one practices Prajna. When practicing Prajna in this way, because of knowing the Suchness of knowledge, one attains the Suchness of wisdom; because of the Suchness of wisdom, one attains the turning towards Suchness; because of turning towards Suchness, one attains Bodhi Suchness; because of Bodhi Suchness, one attains sentient being Suchness; because of sentient being Suchness, one knows the Suchness of self; because of the Suchness of self, one knows the Suchness of all dharmas; because of the Suchness of all dharmas, one practices Prajna in a way that is neither Suchness, nor not-false Suchness, nor different Suchness. Good man! This is the path of a Bodhisattva beyond the world. Furthermore, good man! When a Bodhisattva knows that form (matter) is impermanent, he observes the body in the body, practices mindfulness of the body, and even when he knows that form is like grass, trees, tiles, and pebbles, he practices mindfulness of the body. When a Bodhisattva practices mindfulness of the body in this way, he knows the Suchness of form; because of knowing the Suchness of form, he knows the Suchness of the body; and even knows the Suchness of all dharmas; because of the Suchness of all dharmas, he practices mindfulness of the body in a way that is neither Suchness, nor not-false Suchness, nor different Suchness, and does not engage in initial and sustained thought with the body. Good man! This is the path of a Bodhisattva beyond the world. Thus, feeling, perception, volition, and consciousness, having known impermanence, one practices mindfulness of the body; thus, even having known that knowledge has no form, one practices mindfulness of the body. When practicing mindfulness of the body in this way, because of knowing the Suchness of knowledge, one attains the Suchness of mindfulness of the body; because of the Suchness of mindfulness of the body, one attains the turning towards Suchness; because of turning towards Suchness, one attains Bodhi Suchness; because of Bodhi Suchness, one attains sentient being Suchness; because of sentient being Suchness, one knows the Suchness of self; because of the Suchness of self, one knows the Suchness of all dharmas; because of the Suchness of all dharmas, one practices in a way that is neither Suchness, nor not-false Suchness, nor different Suchness.
修身念處；乃至修受、心、法念處，亦復如是，不與法俱行尋伺。善男子！是為菩薩出世間道。
「如是知色無常已，修四正勤、四如意足、五根、五力、七菩提分、八聖道分、奢摩他、四攝、四無量、四禪、四無色、五神通，亦如是；知色苦、色無我、色寂靜、色空、色無相、色無愿、色無行、不生、不起、緣生、遠離，乃至知色如草木、瓦礫已，引神通智。如是知受、想、行、識無常已，引神通智，乃至知識無表相已引神通智。如是蘊真如、神通真如故，乃至一切法真如。一切法真如故，非真如、不妄真如、不異真如，引神通智，亦復如是。善男子！是為菩薩出世間道。何以故？此道超越世間道故，知色真如不壞其色，不斷、不常，從於緣生無生自性。如是知受、想、行、識真如，不壞其識，不斷、不常，從於緣生無生自性。超蘊世間並欲、色、無色而無染著，以不染故，為於五趣受生有情，說此名為出世間道。由佛假說有於世間，是故不壞。何以故？無常相不壞世間苦相、無我相、寂靜相、空相、無相相、無愿相、無行相，乃至真如相不壞世間故。善男子！是為菩薩出世間道，此道清凈。
「菩薩若住此清凈道，即能于彼惡道有情作大光明；由得光明名為安住出世間道。此道最勝，能令往趣菩提場
【現代漢語翻譯】 現代漢語譯本：修習身念處，乃至修習受念處、心念處、法念處，也都是這樣，不與法俱行尋伺（即不進行概念性的思辨）。善男子！這是菩薩出世間的道路。 像這樣了知色是無常之後，修習四正勤、四如意足、五根、五力、七菩提分、八聖道分、奢摩他（止）、四攝、四無量、四禪、四無色、五神通，也都是這樣；了知色是苦、色是無我、色是寂靜、色是空、色是無相、色是無愿、色是無行、不生、不起、緣生、遠離，乃至了知色如草木、瓦礫之後，引發神通智慧。像這樣了知受、想、行、識是無常之後，引發神通智慧，乃至了知識沒有表相之後引發神通智慧。像這樣，由於蘊的真如、神通的真如，乃至一切法的真如。由於一切法的真如，非真如、不妄真如、不異真如，引發神通智慧，也都是這樣。善男子！這是菩薩出世間的道路。為什麼呢？因為這條道路超越了世間的道路，了知色的真如不會破壞色，不斷滅、不恒常，從因緣生起，具有無生的自性。像這樣了知受、想、行、識的真如，不會破壞識，不斷滅、不恒常，從因緣生起，具有無生的自性。超越了五蘊世間以及欲界、色界、無色界而沒有染著，因為沒有染著，所以為在五趣受生的有情，宣說這稱為出世間的道路。由於佛陀假說有世間，所以不會破壞。為什麼呢？因為無常相不會破壞世間的苦相、無我相、寂靜相、空相、無相相、無愿相、無行相，乃至真如相不會破壞世間。善男子！這是菩薩出世間的道路，這條道路是清凈的。 菩薩如果安住在這清凈的道路上，就能為那些處於惡道的有情帶來大光明；因為得到光明，所以稱為安住在出世間的道路上。這條道路最殊勝，能夠引導前往菩提道場。
【English Translation】 English version: Cultivating mindfulness of the body, and likewise cultivating mindfulness of feeling, mind, and dharma, is also like this, not engaging in conceptual thinking that accompanies the dharma. Good man! This is the path of a Bodhisattva that transcends the world. Having thus understood that form is impermanent, one cultivates the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, the eightfold noble path, shamatha (calm abiding), the four means of attraction, the four immeasurables, the four dhyanas, the four formless realms, and the five supernormal powers, and it is also like this; having understood that form is suffering, form is without self, form is peaceful, form is empty, form is without characteristics, form is without aspiration, form is without action, unarisen, not arising, arising from conditions, and detachment, and even having understood that form is like grass, trees, tiles, and pebbles, one brings forth supernormal wisdom. Having thus understood that feeling, perception, volition, and consciousness are impermanent, one brings forth supernormal wisdom, and even having understood that consciousness has no appearance, one brings forth supernormal wisdom. Thus, because of the suchness of the aggregates, the suchness of supernormal powers, and even the suchness of all dharmas. Because of the suchness of all dharmas, not suchness, not false suchness, not different suchness, one brings forth supernormal wisdom, and it is also like this. Good man! This is the path of a Bodhisattva that transcends the world. Why is that? Because this path transcends the worldly path, knowing the suchness of form does not destroy form, it is not cut off, not permanent, arising from conditions, having the nature of non-arising. Thus, knowing the suchness of feeling, perception, volition, and consciousness does not destroy consciousness, it is not cut off, not permanent, arising from conditions, having the nature of non-arising. Transcending the world of the five aggregates and the desire realm, form realm, and formless realm without attachment, because of no attachment, for sentient beings who are born in the five realms, this is proclaimed as the path that transcends the world. Because the Buddha provisionally speaks of the existence of the world, therefore it is not destroyed. Why is that? Because the characteristic of impermanence does not destroy the worldly characteristics of suffering, no-self, peace, emptiness, no-characteristics, no-aspiration, no-action, and even the characteristic of suchness does not destroy the world. Good man! This is the path of a Bodhisattva that transcends the world, this path is pure. If a Bodhisattva dwells on this pure path, he can bring great light to those sentient beings in the evil realms; because of obtaining light, it is called dwelling on the path that transcends the world. This path is the most excellent, it can lead to the Bodhi field.
故；此道凈勝，能離一切不善心故；此道殊勝，能到于佛智慧頂故；此道無上，能度生死諸瀑流故；此道無比，能超一切偏異道故；此道無等，無有一法能相類故；此道無等等，不離往昔因佛道故；此道安隱，善能摧伏諸魔怨故；此道無礙，如意通智所遊戲故；此道無暗，有慧光明故；此道平正，無諸諂曲故；此道端直，離諸邪曲故；此道平等，等有情心故；此道廣大，容諸有情故；此道寬博，互不相逼故；此道能生，無有疲倦故；此道福資糧，檀波羅蜜故；此道無熱惱，戒波羅蜜故；此道無怖畏，忍波羅蜜故；此道不退轉，進波羅蜜故；此道離諸境，禪波羅蜜故；此道遍虛空，慧波羅蜜故；此道隨順智，能令變化故；此道常滿足，集諸善法故；此道隨法輪，所聞不忘故。善男子！是為菩薩出世間道，如是殊勝清凈無比。
「若菩薩欲住此清凈道，當被大甲冑成就大乘，由此往詣菩提場故。何等名為被大甲冑？此諸菩薩，若被未度者令度甲冑，修治大船故；被未解脫者令解脫甲冑，解脫煩惱諸見縛故；被未安者令安甲冑，令舍一切攝受怖故；被未涅槃者令得涅槃甲冑，令顛倒者獲正道故；被解脫一切有情甲冑，令著我、有情、命者、壽者無所得故；被受持正法甲冑，不貪身命故；被凈佛剎土甲冑，修習善根無厭
【現代漢語翻譯】 現代漢語譯本：因此，這條道路清凈殊勝，能夠遠離一切不善的心念；這條道路特別殊勝，能夠到達佛陀智慧的頂峰；這條道路至高無上，能夠度脫生死輪迴的瀑流；這條道路無與倫比，能夠超越一切偏頗的異端邪道；這條道路無可比擬，沒有任何一種法可以與之相提並論；這條道路無與倫比，不離過去諸佛所行的道路；這條道路安穩平靜，能夠很好地摧毀一切魔障怨敵；這條道路暢通無礙，是如意神通智慧所遊戲之處；這條道路沒有黑暗，因為有智慧的光明；這條道路平坦正直，沒有絲毫的諂媚彎曲；這條道路端正筆直，遠離一切邪惡的曲徑；這條道路平等無差別，平等對待一切有情眾生；這條道路廣大寬闊，能夠容納一切有情眾生；這條道路寬廣博大，彼此之間互不逼迫；這條道路能夠生起善法，永不感到疲倦；這條道路是福德資糧，因為有佈施波羅蜜（檀波羅蜜，Dāna pāramitā，佈施的圓滿）；這條道路沒有熱惱，因為有持戒波羅蜜（戒波羅蜜，Śīla pāramitā，持戒的圓滿）；這條道路沒有怖畏，因為有忍辱波羅蜜（忍波羅蜜，Kṣānti pāramitā，忍辱的圓滿）；這條道路不會退轉，因為有精進波羅蜜（進波羅蜜，Vīrya pāramitā，精進的圓滿）；這條道路遠離一切境界，因為有禪定波羅蜜（禪波羅蜜，Dhyāna pāramitā，禪定的圓滿）；這條道路遍佈虛空，因為有智慧波羅蜜（慧波羅蜜，Prajñā pāramitā，智慧的圓滿）；這條道路隨順智慧，能夠使人變化自在；這條道路永遠圓滿，因為聚集了一切善法；這條道路隨順法輪，所聽聞的教法不會遺忘。善男子！這就是菩薩出世間的道路，如此殊勝清凈，無與倫比。 如果菩薩想要安住在這條清凈的道路上，應當披上大鎧甲，成就大乘，由此前往菩提道場。什麼叫做披上大鎧甲呢？這些菩薩，如果披上能使未被度化者得到度化的鎧甲，修治大船；披上能使未被解脫者得到解脫的鎧甲，解脫煩惱和各種見解的束縛；披上能使未得安穩者得到安穩的鎧甲，使他們捨棄一切執著和恐懼；披上能使未得涅槃者得到涅槃的鎧甲，使顛倒者獲得正道；披上能解脫一切有情眾生的鎧甲，使他們對『我』、『有情』、『命者』、『壽者』等概念無所得；披上受持正法的鎧甲，不貪戀自己的身命；披上清凈佛剎土的鎧甲，修習善根永不厭倦。
【English Translation】 English version: Therefore, this path is pure and supreme, capable of abandoning all unwholesome thoughts; this path is particularly supreme, capable of reaching the summit of the Buddha's wisdom; this path is unsurpassed, capable of crossing the torrents of birth and death; this path is incomparable, capable of transcending all biased and heretical paths; this path is unequaled, with no dharma that can be compared to it; this path is without equal, not separate from the path of past Buddhas; this path is peaceful and secure, capable of well subduing all demonic enemies; this path is unobstructed, a playground for the wisdom of wish-fulfilling powers; this path has no darkness, because it has the light of wisdom; this path is level and upright, without any flattery or crookedness; this path is straight and direct, far from all evil and crooked paths; this path is equal and impartial, treating all sentient beings equally; this path is vast and expansive, capable of accommodating all sentient beings; this path is broad and spacious, without mutual oppression; this path is capable of generating good dharmas, never feeling weary; this path is the accumulation of merit, because of the perfection of giving (Dāna pāramitā); this path has no heat or affliction, because of the perfection of morality (Śīla pāramitā); this path has no fear, because of the perfection of patience (Kṣānti pāramitā); this path does not regress, because of the perfection of diligence (Vīrya pāramitā); this path is free from all realms, because of the perfection of meditation (Dhyāna pāramitā); this path pervades space, because of the perfection of wisdom (Prajñā pāramitā); this path accords with wisdom, capable of transforming freely; this path is always complete, because it gathers all good dharmas; this path follows the Dharma wheel, and what is heard is not forgotten. Good man! This is the path of a Bodhisattva leaving the world, so supreme, pure, and incomparable. If a Bodhisattva wishes to abide in this pure path, they should don the great armor, accomplish the Mahayana, and thereby go to the Bodhi field. What is meant by donning the great armor? These Bodhisattvas, if they don the armor that enables those who have not been liberated to be liberated, repairing the great ship; don the armor that enables those who have not been freed to be freed, freeing them from the bonds of afflictions and various views; don the armor that enables those who have not found peace to find peace, causing them to abandon all attachments and fears; don the armor that enables those who have not attained Nirvana to attain Nirvana, causing the deluded to obtain the right path; don the armor that liberates all sentient beings, causing them to have no attachment to the concepts of 'self,' 'sentient being,' 'life,' and 'longevity'; don the armor of upholding the true Dharma, not being greedy for one's own life; don the armor of purifying the Buddha-lands, cultivating good roots without weariness.
足故；被莊嚴相好甲冑，積集種種福資糧故；被摧諸魔外道所說甲冑，獲神通力故；被令一切有情歡喜甲冑，獲四無礙智故；被求諸佛正法甲冑，得陀羅尼智故；被觀一切有情心甲冑，得神通智故；被知一切有情根前後智甲冑，由方便智慧故；被滿足十力甲冑，積集智慧力故；被無所畏甲冑，於一切處心無退沒故；被滿足十八不共法甲冑，修一切善法斷一切不善法故；被聞一切法不驚、不怖、不畏甲冑，知一切法如幻夢、光影、谷響、水月故；被大悲甲冑，知諸有情本來涅槃悉成就故；被善巧方便甲冑，聞空、無相、無愿、無行一切法不生，而能示現處生死故；被先加持不動甲冑，聞說超過尼夜摩相，一切諸法不生、一切行不滅，不取果證故；是為菩薩大乘甲冑。菩薩被此二十大甲冑已，乘于大乘到于彼岸。
「複次，乘者，以四攝法為輪，善能攝取諸有情故；以凈十善為輻，善能通達諸正行故；以凈意樂善根為軸，善作甚深行根本故；以廣大緣生智為轂，堪任荷負有情善故；以大慈悲為輞，攝受法寶眷屬而莊嚴故；以堅固力為繫縛，最勝功德無退失故；以先誓願及善巧智為運動，大悲方便能雙運故；以奢摩他為轅，引發正慧善能遍知四聖諦故；以無遮施輻，為資糧故；以如意足游諸佛剎故；以正念繩，持菩提
【現代漢語翻譯】 現代漢語譯本 因為具足；披上莊嚴的相好（指佛菩薩的殊勝外貌）甲冑，積累種種福德資糧的緣故；披上摧毀一切魔和外道邪說的甲冑，獲得神通力的緣故；披上令一切有情歡喜的甲冑，獲得四無礙智（指義理通達無礙、辭辯通達無礙、說法通達無礙、樂說通達無礙）的緣故；披上尋求諸佛正法的甲冑，得到陀羅尼智（指總持一切法義的智慧）的緣故；披上觀察一切有情心念的甲冑，得到神通智的緣故；披上知曉一切有情根器前後因果的甲冑，因為方便智慧的緣故；披上圓滿十力（指如來所具有的十種力）的甲冑，積累智慧力的緣故；披上無所畏懼的甲冑，在一切處心無退縮的緣故；披上圓滿十八不共法（指佛獨有的十八種功德）的甲冑，修一切善法斷一切不善法的緣故；披上聽聞一切法不驚、不怖、不畏的甲冑，了知一切法如幻夢、光影、谷響、水中月亮的緣故；披上大悲甲冑，了知一切有情本來涅槃都已成就的緣故；披上善巧方便甲冑，聽聞空、無相、無愿、無行一切法不生，而能示現處於生死的緣故；披上先加持不動甲冑，聽聞說超過尼夜摩相（指一切法無自性，不可執著），一切諸法不生、一切行不滅，不取果證的緣故；這就是菩薩的大乘甲冑。菩薩披上這二十種大甲冑后，乘坐大乘到達彼岸。 其次，乘，是以四攝法（指佈施、愛語、利行、同事）為輪，善於攝取一切有情的緣故；以清凈的十善（指不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）為輻，善於通達一切正行的緣故；以清凈的意樂善根為軸，善於作為甚深修行的根本的緣故；以廣大的緣起智慧為轂，堪能荷負有情善的緣故；以大慈悲為輞，攝受法寶眷屬而莊嚴的緣故；以堅固的力量為繫縛，最殊勝的功德不會退失的緣故；以先前的誓願和善巧智慧為運動，大悲方便能夠同時運作的緣故；以奢摩他（指止）為轅，引發正慧善於遍知四聖諦（指苦、集、滅、道）的緣故；以無遮施（指無所求的佈施）為輻，作為資糧的緣故；以如意足（指神通）遊歷諸佛剎土的緣故；以正念的繩索，持守菩提
【English Translation】 English version Because of being complete; having donned the armor of majestic marks and characteristics (referring to the superior appearance of Buddhas and Bodhisattvas), and accumulating various merits and resources; having donned the armor that destroys all demons and heretical teachings of outsiders, and obtaining supernatural powers; having donned the armor that makes all sentient beings happy, and obtaining the four unobstructed wisdoms (referring to unobstructed understanding of principles, unobstructed eloquence, unobstructed explanation, and unobstructed joyful speech); having donned the armor of seeking the correct Dharma of all Buddhas, and obtaining the wisdom of Dharani (referring to the wisdom of upholding all Dharma meanings); having donned the armor of observing the minds of all sentient beings, and obtaining supernatural wisdom; having donned the armor of knowing the past and future causes and conditions of all sentient beings' faculties, because of skillful means and wisdom; having donned the armor of fulfilling the ten powers (referring to the ten powers possessed by the Tathagata), and accumulating the power of wisdom; having donned the armor of fearlessness, and having no retreat in mind in all places; having donned the armor of fulfilling the eighteen unshared dharmas (referring to the eighteen unique merits of the Buddha), and cultivating all good dharmas and cutting off all unwholesome dharmas; having donned the armor of not being startled, frightened, or afraid upon hearing all dharmas, and knowing that all dharmas are like illusions, dreams, light, shadows, echoes, and the moon in water; having donned the armor of great compassion, and knowing that all sentient beings have originally achieved Nirvana; having donned the armor of skillful means, hearing that all dharmas of emptiness, signlessness, wishlessness, and non-action are not born, yet being able to manifest in the cycle of birth and death; having donned the armor of prior blessing and immovability, hearing that it surpasses the characteristics of Niyama (referring to all dharmas having no self-nature and being ungraspable), that all dharmas are not born, all actions do not cease, and not grasping for the attainment of results; this is the great vehicle armor of the Bodhisattva. After the Bodhisattva has donned these twenty great armors, they ride the great vehicle to the other shore. Furthermore, the vehicle is with the four means of attraction (referring to giving, kind speech, beneficial action, and cooperation) as wheels, being good at attracting all sentient beings; with the pure ten virtues (referring to 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 being ignorant) as spokes, being good at understanding all correct practices; with the pure intention of good roots as the axle, being good at serving as the foundation of profound practice; with the vast wisdom of dependent origination as the hub, being capable of bearing the good of sentient beings; with great compassion as the rim, embracing the Dharma treasure family and adorning it; with firm strength as the binding, the most superior merits will not be lost; with prior vows and skillful wisdom as the movement, great compassion and skillful means can operate simultaneously; with Shamatha (referring to calming) as the shaft, inducing correct wisdom and being good at knowing the Four Noble Truths (referring to suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering); with unobstructed giving as the spokes, serving as resources; with the power of wish fulfillment (referring to supernatural powers) traveling through the Buddha lands; with the rope of right mindfulness, holding onto Bodhi
心不退失故。
「複次，乘者，廣博容受一切有情，摧伏二乘制諸外道、破壞魔眾顯現明智，能到究竟，一切菩薩所應學故；梵、釋、諸天皆讚仰故；如師子座安處一切說法者故；亦能顯現微妙色相，觀無厭故；金剛鉤鎖堅固意樂，常無壞故；以菩提心而為先導，令身行愿功德滿故；以凈天眼常觀察故；以凈光明照十方故；常雨清凈覺支花故；常奏無礙法音樂故；善說正理相應法故；善化同類諸有情故；一切菩薩為眷屬故；無量功德所莊嚴故；流出無上薩婆若故。善男子！如是菩薩擐彼二十清凈甲冑，乘此大乘住出世道，以作佛事安立有情。」
說此大乘甲冑莊嚴時，七萬二千人天，發於無上正等菩提之心；三萬二千菩薩，于出世間道皆得清凈，獲無生忍。
大集大虛空藏菩薩所問經卷第五
丙午歲高麗國大藏都監奉 敕雕造 大正藏第 13 冊 No. 0404 大集大虛空藏菩薩所問經
大集大虛空藏菩薩所問經卷第六
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
爾時，寶吉祥菩薩問大虛空藏菩薩言：「仁者！汝已凈出世間道耶？」
虛空藏菩薩言：「善男子！如是，已凈。」
復
【現代漢語翻譯】 現代漢語譯本 心不退失的緣故。
『再者，所謂『乘』，是指能廣博地容納一切有情眾生，能摧伏聲聞、緣覺二乘，制服各種外道，破除魔眾的干擾，顯現明智，能到達最終的解脫，是一切菩薩都應當學習的；梵天、帝釋等諸天都讚歎仰慕；如同獅子座一樣安穩地安置一切說法者；也能顯現微妙的色相，令人觀看不厭；如同金剛鉤鎖一樣堅固的意樂，永遠不會毀壞；以菩提心作為先導，使身、口、意三業的願行功德圓滿；以清凈的天眼常常觀察；以清凈的光明照耀十方世界；常常降下清凈的覺支之花；常常演奏無礙的法音；善於宣說與正理相應的佛法；善於教化同類的有情眾生；一切菩薩都作為眷屬；被無量的功德所莊嚴；流出無上的薩婆若（一切智）智慧。善男子！這樣的菩薩披上這二十種清凈的甲冑，乘坐這大乘，安住于出世之道，以作佛事來安立有情眾生。』
當宣說這大乘甲冑莊嚴時，七萬二千人天，發起了無上正等菩提之心；三萬二千菩薩，在出世間道上都得到了清凈，獲得了無生法忍。
《大集大虛空藏菩薩所問經》卷第五
丙午年高麗國大藏都監奉旨雕造 大正藏第 13 冊 No. 0404 《大集大虛空藏菩薩所問經》
《大集大虛空藏菩薩所問經》卷第六
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉詔譯
當時，寶吉祥菩薩問大虛空藏菩薩說：『仁者！您已經清凈了出世間道了嗎？』
虛空藏菩薩說：『善男子！是的，我已經清凈了。』
複次
【English Translation】 English version Because the mind does not regress.
'Furthermore, the 'vehicle' (乘, cheng) refers to that which broadly accommodates all sentient beings, subdues the two vehicles of Śrāvakas (聲聞, shengwen) and Pratyekabuddhas (緣覺, yuanjue), controls various heretics, destroys the hordes of Māra (魔, mo), manifests wisdom, and is able to reach the ultimate liberation. It is what all Bodhisattvas should learn; it is praised and admired by Brahma (梵, fan), Indra (釋, shi), and all the gods; it is like a lion's seat, securely placing all who preach the Dharma; it can also manifest subtle forms, which are never tiring to behold; its intention is as firm as a vajra (金剛, jingang) hook and chain, never to be destroyed; it is guided by the Bodhi mind, making the merits of body, speech, and mind complete; it constantly observes with pure divine eyes; it illuminates the ten directions with pure light; it constantly rains down pure flowers of the enlightenment factors; it constantly plays unobstructed Dharma music; it skillfully expounds the Dharma that accords with right reason; it skillfully transforms sentient beings of the same kind; all Bodhisattvas are its retinue; it is adorned with immeasurable merits; it emanates the unsurpassed wisdom of Sarvajña (薩婆若, sabo ruo) (all-knowing). Good man! Such a Bodhisattva dons these twenty pure armors, rides this Great Vehicle, dwells on the path of transcendence, and establishes sentient beings by performing the work of a Buddha.'
When this adornment of the Great Vehicle's armor was proclaimed, seventy-two thousand humans and gods generated the mind of unsurpassed, perfect enlightenment; thirty-two thousand Bodhisattvas attained purity on the path of transcendence and obtained the tolerance of non-origination.
The Fifth Scroll of the Sutra of the Questions of the Great Collection of the Great Ākāśagarbha Bodhisattva
Carved by Imperial Order by the Great Tripitaka Directorate of Goryeo in the Year Bingwu Taisho Tripitaka Volume 13, No. 0404, The Sutra of the Questions of the Great Collection of the Great Ākāśagarbha Bodhisattva
The Sixth Scroll of the Sutra of the Questions of the Great Collection of the Great Ākāśagarbha Bodhisattva
Translated by the Tripitaka Master Śramaṇa Amoghavajra (不空, Bukong) of the Daxingshan Temple, bestowed with the title of Grand Master of the State, Duke of Su, with a fief of three thousand households, posthumously granted the title of Sikong, with the posthumous name of Dajian, and the honorific title of Great Wisdom, by Imperial Order
At that time, Bodhisattva Baojixiang (寶吉祥, Baojixiang) asked Bodhisattva Ākāśagarbha (虛空藏, Xukongzang), 'Virtuous one! Have you purified the path of transcendence?'
Bodhisattva Ākāśagarbha said, 'Good man! Yes, I have purified it.'
Furthermore
問言：「云何已凈？」
答言：「我清凈故，已凈。」
復問言：「云何我清凈？」
答言：「世間清凈故我清凈。」
復問言：「云何世間清凈？」
答言：「善男子！色前際清凈，無去故；色后際清凈，無來故；色中際清凈，不住故；如是受、想、行、識；識前際清凈，無去故；識后際清凈，無來故；識中際清凈，不住故。善男子！是故名為世間清凈。」
復問：「仁者！如是世間清凈，欲何所顯？」
答言：「善男子！顯一切法悉皆清凈。」
復問：「云何顯一切法清凈？」
答曰：「以智慧故，知一切法前際、后際之分齊故。」
復問：「云何一切法前、後分齊？」
答曰：「不斷、不常故。」
復問：「于彼不斷、不常，是何言說？」
答曰：「不斷、不常是不生、不滅言說。」
復問：「于彼不生、不滅，是何言說？」
答曰：「不生、不滅是無言說。」
復問：「云何法無言說？」
答曰：「是法無數故。」
復言：「仁者！法若無數，云何隨於名數？」
答曰：「善男子！譬如虛空不隨名數，但以名數假名虛空，如是名數即非名數。」
復問：「云何數非數門？」
【現代漢語翻譯】 現代漢語譯本 問：『如何算是已經清凈？』 答：『因為我的清凈，所以算是已經清凈。』 又問：『如何算是我的清凈？』 答：『因為世間的清凈，所以算是我的清凈。』 又問：『如何算是世間的清凈？』 答：『善男子！色（rupa，物質現象）的前際清凈，因為沒有過去；色的后際清凈，因為沒有未來；色的中際清凈，因為不住留；受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）也是如此；識的前際清凈，因為沒有過去；識的后際清凈，因為沒有未來；識的中際清凈，因為不住留。善男子！因此稱為世間清凈。』 又問：『仁者！像這樣的世間清凈，想要顯示什麼？』 答：『善男子！顯示一切法（dharma，現象）都清凈。』 又問：『如何顯示一切法清凈？』 答：『因為有智慧，知道一切法的前際和后際的界限。』 又問：『如何是一切法的前際和后際的界限？』 答：『是不連續，也不恒常。』 又問：『對於那不連續、不恒常，是什麼樣的言說？』 答：『不連續、不恒常是不生、不滅的言說。』 又問：『對於那不生、不滅，是什麼樣的言說？』 答：『不生、不滅是無言說。』 又問：『如何是法無言說？』 答：『因為此法是無數的。』 又問：『仁者！法如果無數，如何隨順於名數？』 答：『善男子！譬如虛空不隨順於名數，只是用名數來假名虛空，這樣名數就不是真正的名數。』 又問：『如何是數非數之門？』
【English Translation】 English version Asked: 'How is it considered already pure?' Answered: 'Because of my purity, it is considered already pure.' Asked again: 'How is my purity considered?' Answered: 'Because of the world's purity, my purity is considered.' Asked again: 'How is the world's purity considered?' Answered: 'Good man! The prior limit of rupa (form, material phenomena) is pure, because there is no going; the posterior limit of rupa is pure, because there is no coming; the middle limit of rupa is pure, because there is no abiding; likewise with vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness); the prior limit of vijnana is pure, because there is no going; the posterior limit of vijnana is pure, because there is no coming; the middle limit of vijnana is pure, because there is no abiding. Good man! Therefore, it is called the world's purity.' Asked again: 'O noble one! What does such purity of the world intend to reveal?' Answered: 'Good man! It reveals that all dharmas (phenomena) are pure.' Asked again: 'How does it reveal that all dharmas are pure?' Answered: 'Because of wisdom, knowing the boundaries of the prior and posterior limits of all dharmas.' Asked again: 'How are the prior and posterior limits of all dharmas?' Answered: 'They are neither continuous nor permanent.' Asked again: 'Regarding that which is neither continuous nor permanent, what is the explanation?' Answered: 'Neither continuous nor permanent is the explanation of neither arising nor ceasing.' Asked again: 'Regarding that which is neither arising nor ceasing, what is the explanation?' Answered: 'Neither arising nor ceasing is without explanation.' Asked again: 'How is it that dharma is without explanation?' Answered: 'Because this dharma is countless.' Asked again: 'O noble one! If dharma is countless, how does it follow names and numbers?' Answered: 'Good man! For example, space does not follow names and numbers, but space is given a provisional name using names and numbers; thus, names and numbers are not true names and numbers.' Asked again: 'How is the gate of number and non-number?'
答曰：「數門者說有為法，非數門者說無為法；又數非數法皆是無為，是故佛說，應以智慧遠離一切稱量數法；于有為數以識稱量如理觀察，爾時不見是法應斷是不應斷；是法應證是不應證；是法應修是不應修；不見諸法亦不作限量。若無見無量，是時即獲無所執著，得無悕望。若無悕望則無所緣，得無所緣則得無我，若得無我則無所執。云何無所執？不執色是常、無常；不執受、想、行、識是常、無常；不執色是苦、是樂；不執受、想、行、識是苦、是樂；不執色是我、無我，乃至不執識是我、無我；不執色是凈、非凈，乃至不執識是凈、非凈；不執色是空、非空，乃至不執識是空、非空；即獲無所執著三摩地。得是三摩地已，常起大悲度諸有情，不見流轉生死煩惱。所以者何？生死、涅槃性無別故。于諸有情現見涅槃，亦知自身本來涅槃，是名菩薩般涅槃行。
「善男子！云何菩薩般涅槃行？般涅槃者名無有觀行迴向薩婆若。于薩婆若不作色求，不作受、想、行、識求；以無求心住清凈戒滿足本願，於一切法不見增、減，獲于平等住於法界。由住法界行菩薩行，亦無行法而為所行。善男子！是為菩薩般涅槃行。」
復問：「云何無行、有行觀察涅槃？」
「善男子！菩薩作意觀察涅槃，
【現代漢語翻譯】 現代漢語譯本：回答說：『數論者說有為法（有生滅變化的法），非數論者說無為法（無生滅變化的法）；又數論和非數論所說的法都是無為法，因此佛說，應當用智慧遠離一切稱量數法（通過計算和衡量來認識事物的方法）；對於有為數法，用意識去衡量並如理觀察，那時就看不到這個法應該斷除，那個法不應該斷除；這個法應該證得，那個法不應該證得；這個法應該修習，那個法不應該修習；看不到諸法，也不作任何執著。如果沒有任何見解和衡量，這時就獲得無所執著，得到無所希望。如果沒有希望，就沒有所緣，得到無所緣就得到無我，如果得到無我，就沒有執著。什麼是無所執著呢？不執著色（物質）是常還是無常；不執著受（感受）、想（思維）、行（意志）、識（意識）是常還是無常；不執著色是苦還是樂；不執著受、想、行、識是苦還是樂；不執著色是我還是無我，乃至不執著識是我還是無我；不執著色是清凈還是不清凈，乃至不執著識是清凈還是不清凈；不執著色是空還是非空，乃至不執著識是空還是非空；就獲得無所執著的三摩地（禪定）。得到這個三摩地后，常常生起大悲心來度化一切眾生，看不到流轉生死的煩惱。為什麼呢？因為生死和涅槃的本性沒有差別。對於一切眾生，顯現涅槃，也知道自身本來就是涅槃，這叫做菩薩的般涅槃行。』 『善男子！什麼是菩薩的般涅槃行呢？般涅槃的意思是沒有觀行迴向薩婆若（一切智）。對於薩婆若，不從色去求，不從受、想、行、識去求；以無所求的心安住于清凈的戒律，滿足本願，對於一切法看不到增減，獲得平等，安住於法界。由於安住於法界而行菩薩行，也沒有所行之法而為所行。善男子！這就是菩薩的般涅槃行。』 又問：『如何觀察無行和有行的涅槃呢？』 『善男子！菩薩作意觀察涅槃，』
【English Translation】 English version: The answer is: 'Those who follow the Samkhya (a school of Indian philosophy) say that there are conditioned dharmas (phenomena subject to change), while those who do not follow Samkhya say that there are unconditioned dharmas (phenomena not subject to change); moreover, both the dharmas of Samkhya and non-Samkhya are unconditioned. Therefore, the Buddha said that one should use wisdom to stay away from all methods of measuring and counting dharmas; regarding conditioned dharmas, one should use consciousness to measure and observe them rationally. At that time, one will not see that this dharma should be abandoned and that dharma should not be abandoned; that this dharma should be attained and that dharma should not be attained; that this dharma should be practiced and that dharma should not be practiced; one will not see any dharmas and will not make any attachments. If there is no view or measurement, then one will obtain non-attachment and have no desires. If there are no desires, then there is nothing to be attached to, and if there is nothing to be attached to, then one obtains no-self. If one obtains no-self, then there is no attachment. What is non-attachment? It is not being attached to whether form (materiality) is permanent or impermanent; not being attached to whether feeling, perception, volition, and consciousness are permanent or impermanent; not being attached to whether form is suffering or pleasure; not being attached to whether feeling, perception, volition, and consciousness are suffering or pleasure; not being attached to whether form is self or no-self, and so on, not being attached to whether consciousness is self or no-self; not being attached to whether form is pure or impure, and so on, not being attached to whether consciousness is pure or impure; not being attached to whether form is empty or not empty, and so on, not being attached to whether consciousness is empty or not empty; then one obtains the samadhi (meditative absorption) of non-attachment. Having obtained this samadhi, one constantly generates great compassion to liberate all sentient beings, and does not see the afflictions of the cycle of birth and death. Why is this? Because the nature of birth and death and nirvana are not different. For all sentient beings, one manifests nirvana, and also knows that one's own nature is originally nirvana. This is called the Bodhisattva's practice of parinirvana (complete nirvana).' 'Good man! What is the Bodhisattva's practice of parinirvana? Parinirvana means not having any contemplation or practice directed towards Sarvajna (omniscience). Regarding Sarvajna, one does not seek it through form, nor through feeling, perception, volition, or consciousness; with a mind of non-seeking, one dwells in pure precepts, fulfills one's original vows, and does not see any increase or decrease in any dharma, obtaining equality and dwelling in the Dharmadhatu (realm of reality). Because one dwells in the Dharmadhatu, one practices the Bodhisattva path, and there is no dharma to be practiced as the object of practice. Good man! This is the Bodhisattva's practice of parinirvana.' Again asked: 'How does one observe nirvana with and without practice?' 'Good man! The Bodhisattva focuses his mind to observe nirvana,'
名為有行證於無行，以無行故名為涅槃。複次，菩薩于言說詮表不生分別，名為涅槃。又涅槃者名為彼岸，而彼岸者無有諸相，于彼諸相心不取著，名為涅槃。又彼岸者名無分別，于彼不起分別心故名為涅槃。又彼岸者無阿賴耶，于彼不起阿賴耶心故名為涅槃。善男子！如是行已名為菩薩般涅槃行。」
爾時世尊贊虛空藏菩薩言：「善哉，善哉！正士！快說此法契于菩薩般涅槃行。」
說此法時，會中有五百菩薩，得無生法忍。
爾時，大虛空藏菩薩摩訶薩白佛言：「世尊！由於如來智慧光明照曜我等故得斯辯，非我能也。譬如日光照閻浮提所有色像，如是世尊大調御士慧光明力，能令我等曉了諸法，亦復如是。」
爾時，寶吉祥菩薩謂虛空藏菩薩言：「善男子！汝今云何隱其自智，皆言儘是如來加持？」
虛空藏言：「一切菩薩所獲辯才，皆是如來之所加持，非唯於我。善男子！若無如來所說諸法，菩薩從何而有辯才？」
寶吉祥言：「若因如來生菩薩辯，當知佛辯可移轉耶？」
虛空藏言：「如來辯才無有移轉，但為其因。以因如來所說之法，生菩薩辯。譬如無明不轉至行，但為行因，生起行故；如是佛辯無所移轉，但為作因，生菩薩辯。又如象、馬、人聲不轉至谷
【現代漢語翻譯】 現代漢語譯本：名為有行證於無行，因為無行的緣故，所以稱為涅槃（Nirvana）。進一步說，菩薩對於言語表達不產生分別，這稱為涅槃。又，涅槃被稱為彼岸（the other shore），而彼岸是沒有各種表象的，對於那些表象，內心不執著，這稱為涅槃。又，彼岸被稱為無分別，因為對於彼岸不生起分別心，所以稱為涅槃。又，彼岸沒有阿賴耶（Alaya，藏識），因為對於彼岸不生起阿賴耶心，所以稱為涅槃。善男子！像這樣修行就稱為菩薩的般涅槃（Parinirvana）修行。 這時，世尊讚歎虛空藏菩薩（Akasagarbha Bodhisattva）說：『好啊，好啊！正士！你說的這個法很符合菩薩的般涅槃修行。』 當說這個法的時候，會中有五百位菩薩，獲得了無生法忍（anutpattika-dharma-ksanti）。 這時，大虛空藏菩薩摩訶薩（Mahasattva）對佛說：『世尊！因為如來的智慧光明照耀我們，所以我們才能有這樣的辯才，這不是我們自己的能力。譬如日光照耀閻浮提（Jambudvipa）所有色像，同樣，世尊大調御士（Great Tamer）的智慧光明力量，能使我們明白一切法，也是如此。』 這時，寶吉祥菩薩（Ratnaketu Bodhisattva）對虛空藏菩薩說：『善男子！你現在為什麼隱藏自己的智慧，都說是如來的加持呢？』 虛空藏說：『一切菩薩所獲得的辯才，都是如來的加持，不只是我。善男子！如果沒有如來所說的諸法，菩薩從哪裡來的辯才呢？』 寶吉祥說：『如果菩薩的辯才是因為如來而產生，那麼應該知道佛的辯才也可以轉移嗎？』 虛空藏說：『如來的辯才不會轉移，只是作為一種因。因為如來所說的法，才產生菩薩的辯才。譬如無明（Avidya）不會轉移到行（Samskara），只是作為行的因，才生起行；同樣，佛的辯才不會轉移，只是作為一種因，才產生菩薩的辯才。又如象、馬、人的聲音不會轉移到山谷』
【English Translation】 English version: It is called 'practice with form' proving 'practice without form,' and because of 'practice without form,' it is called Nirvana. Furthermore, when a Bodhisattva does not generate discrimination in verbal expressions, this is called Nirvana. Also, Nirvana is called 'the other shore,' and 'the other shore' has no characteristics; not being attached to those characteristics in the mind is called Nirvana. Also, 'the other shore' is called 'non-discrimination'; because one does not generate a discriminating mind towards it, it is called Nirvana. Also, 'the other shore' has no Alaya (store consciousness); because one does not generate an Alaya mind towards it, it is called Nirvana. Good man! Such practice is called the Bodhisattva's practice of Parinirvana. At that time, the World Honored One praised Akasagarbha Bodhisattva, saying: 'Excellent, excellent! Righteous one! You have spoken this Dharma well, which is in accordance with the Bodhisattva's practice of Parinirvana.' When this Dharma was being spoken, five hundred Bodhisattvas in the assembly attained the forbearance of the non-arising of dharmas (anutpattika-dharma-ksanti). At that time, the great Akasagarbha Bodhisattva Mahasattva said to the Buddha: 'World Honored One! It is because the light of the Tathagata's wisdom illuminates us that we have this eloquence, it is not our own ability. Just as the sunlight illuminates all forms in Jambudvipa, so too, the power of the wisdom light of the World Honored One, the Great Tamer, enables us to understand all dharmas, it is also like that.' At that time, Ratnaketu Bodhisattva said to Akasagarbha Bodhisattva: 'Good man! Why do you now conceal your own wisdom, and say that it is all the Tathagata's blessing?' Akasagarbha said: 'All the eloquence that Bodhisattvas obtain is the blessing of the Tathagata, not just mine. Good man! If there were no dharmas spoken by the Tathagata, from where would Bodhisattvas have eloquence?' Ratnaketu said: 'If the Bodhisattva's eloquence arises because of the Tathagata, should it be known that the Buddha's eloquence can be transferred?' Akasagarbha said: 'The Tathagata's eloquence is not transferred, but it is the cause. Because of the dharmas spoken by the Tathagata, the Bodhisattva's eloquence arises. For example, ignorance (Avidya) does not transfer to formations (Samskara), but it is the cause of formations, thus formations arise; likewise, the Buddha's eloquence is not transferred, but it is the cause, thus the Bodhisattva's eloquence arises. Also, like the sounds of elephants, horses, and people do not transfer to the valley.'
，因彼等聲生於谷響，故彼聲等但與谷響而作其因；佛辯亦爾無有移轉，但與菩薩辯才作因。」
寶吉祥言：「如來常說甚深緣生，又說諸法而無所生。善男子！豈無緣生一切法耶？」
虛空藏言：「若緣有作者，是法有生。因緣之法無有作者，是故諸法說無有生。」
寶吉祥言：「如來今者出現於世，豈非生耶？」
虛空藏言：「若真如有生，可說如來有其生也。若許真如無有生者，不應徴責如來出世以為有生；是故無生說為如來。如來者，於一切法隨所覺悟，名為如來。汝善男子復云何言如來生耶？此應置答。」
復問：「云何置答？」
對曰：「如法性住，是名為置。」
復問：「法性云何住？」
虛空藏言：「住不生不滅不住非不住，是名法性住。如法性住無所住，一切諸法亦復如是住無所住。如來亦爾，住無所住；不生不滅非住非不住，如是非住非不住，名如來住處。善男子！言如來生者，是著一邊；言不生者亦著一邊。離此二邊，名為中道。善男子！觀如來者應如是觀，若異觀者非正觀也。」
寶吉祥言：「如來生義，如是甚深，住無所住，不生、不滅。」
虛空藏言：「善男子！若解此佛生之義者，不生增上。」
復問：「善男
【現代漢語翻譯】 現代漢語譯本：『因為那些聲音產生於山谷的迴響，所以那些聲音等只是以山谷的迴響作為它們的因；佛陀的辯才也是如此，沒有轉移，只是作為菩薩辯才的因。』 寶吉祥菩薩說：『如來常常說甚深的緣起，又說諸法沒有產生。善男子！難道不是因緣產生一切法嗎？』 虛空藏菩薩說：『如果因緣有作者，那麼法就有產生。因緣之法沒有作者，所以說諸法沒有產生。』 寶吉祥菩薩說：『如來現在出現在世間，難道不是產生嗎？』 虛空藏菩薩說：『如果真如（tathata，事物的真實本性）有產生，可以說如來有產生。如果承認真如沒有產生，就不應該責問如來出世是產生；所以說無生就是如來。如來，對於一切法隨所覺悟，名為如來。你善男子又怎麼說如來產生呢？這個問題應該擱置。』 又問：『如何擱置？』 回答說：『如法性（dharmata，法的本性）安住，這叫做擱置。』 又問：『法性如何安住？』 虛空藏菩薩說：『安住于不生不滅，不住于住，也不住于非住，這叫做法性安住。如法性安住于無所住，一切諸法也同樣安住于無所住。如來也是這樣，安住于無所住；不生不滅，非住非不住，像這樣非住非不住，名為如來的住處。善男子！說如來產生，是執著於一邊；說不產生，也是執著於一邊。離開這兩邊，名為中道。善男子！觀察如來應該這樣觀察，如果用不同的觀點觀察，就不是正確的觀察。』 寶吉祥菩薩說：『如來產生的意義，如此甚深，安住于無所住，不生、不滅。』 虛空藏菩薩說：『善男子！如果理解這佛陀產生的意義，就不會增長執著于產生。』 又問：『善男子』
【English Translation】 English version: 'Because those sounds arise from the echoes in the valleys, those sounds and so on only take the echoes in the valleys as their cause; the Buddha's eloquence is also like this, without any transference, it only serves as the cause for the eloquence of Bodhisattvas.' Bodhisattva Ratnaketu (寶吉祥) said, 'The Tathagata (如來, thus-gone one) often speaks of profound dependent origination (pratītyasamutpāda, 緣起), and also says that all dharmas (法, phenomena) have no arising. Good man! Is it not the case that all dharmas arise from conditions?' Bodhisattva Akasagarbha (虛空藏) said, 'If conditions have a maker, then the dharma has an arising. The dharma of conditions has no maker, therefore it is said that all dharmas have no arising.' Bodhisattva Ratnaketu said, 'The Tathagata now appears in the world, is this not an arising?' Bodhisattva Akasagarbha said, 'If the suchness (tathata, 真如) has an arising, it could be said that the Tathagata has an arising. If it is admitted that the suchness has no arising, then one should not question the Tathagata's appearance in the world as an arising; therefore, non-arising is said to be the Tathagata. The Tathagata, with respect to all dharmas, is named Tathagata according to what is realized. You, good man, how can you say that the Tathagata arises? This question should be set aside.' Again asked, 'How is it set aside?' Answered, 'As the dharma-nature (dharmata, 法性) abides, this is called setting aside.' Again asked, 'How does the dharma-nature abide?' Bodhisattva Akasagarbha said, 'It abides in non-arising and non-cessation, not abiding in abiding, nor abiding in non-abiding, this is called the abiding of dharma-nature. As the dharma-nature abides in non-abiding, all dharmas also abide in non-abiding. The Tathagata is also like this, abiding in non-abiding; non-arising and non-cessation, neither abiding nor non-abiding, like this neither abiding nor non-abiding, is called the dwelling place of the Tathagata. Good man! To say that the Tathagata arises is to be attached to one extreme; to say that he does not arise is also to be attached to one extreme. To be apart from these two extremes is called the Middle Way. Good man! One should observe the Tathagata in this way, if one observes differently, it is not the correct observation.' Bodhisattva Ratnaketu said, 'The meaning of the Tathagata's arising is so profound, abiding in non-abiding, not arising, not ceasing.' Bodhisattva Akasagarbha said, 'Good man! If one understands this meaning of the Buddha's arising, one will not increase attachment to arising.' Again asked, 'Good man'
子！云何名增上？」
虛空藏言：「增上者名增益句，謂于無中妄生增益，法無增益。若能於法不生增益，名平等句、無等句、無句、無句句、無文字句、無了別句，于彼無心、意、識所行無所行句；其無所行句，譬如空中實無鳥跡，假以言說說鳥跡聲。如是如來實無有生，假以言說說佛出世。其智慧者，方能曉了不生句義。所以者何？此不生句義，即是一切諸法自性。所謂無生，而此無生亦無自性。無自性者無有所住，無所住際是一切法際，住一切法際名為實際，亦名邊際，際遍一切處故。由是證得一切法實際，猶如虛空平等無有限齊，彼法實際亦無限齊。若限齊際者，不名一切法實際。如是平等一切法實際則我際，知我際則知一切有情際。若知一切有情際則知一切法實際；是實際是我際，是一切有情際，是一切法際，是名盡際；夫盡際者涅槃之謂也！證此理者名得涅槃。又一切法者無有相待，離相對治；譬如虛空無能對治，如是諸法亦無對治。若言有涅槃可入可求，是生滅見，此法應生此法應滅；彼人則為行於生滅，不知涅槃平等一性。以不知故則著諸法妄生諍論，如世尊言，若知我教授，應知則為滿足沙門最勝功德。」
爾時，具壽阿難陀白佛言：「甚奇！世尊！大虛空藏菩薩無礙辯才，乃能如是
【現代漢語翻譯】 現代漢語譯本：『子！什麼叫做增上？』 虛空藏（菩薩名）說：『增上，意思是增加和虛構的言辭，指的是在沒有的基礎上虛妄地增加，而法本身並沒有增加。如果能對法不產生增加，就叫做平等之語、無等之語、無語、無語之語、無文字之語、無分別之語，在這些境界中，心、意、識都無法執行，是無所行之語；這無所行之語，就像空中實際上沒有鳥的痕跡，只是用言語說出鳥的痕跡的聲音。同樣，如來實際上沒有出生，只是用言語說佛出世。只有有智慧的人，才能明白不生之語的含義。為什麼呢？因為這不生之語的含義，就是一切諸法的自性。所謂無生，而這無生也沒有自性。沒有自性就沒有所住之處，沒有所住之處就是一切法的邊際，安住於一切法的邊際就叫做實際，也叫做邊際，因為邊際遍及一切處。因此，證得一切法的實際，就像虛空一樣平等沒有邊際，那法的實際也沒有邊際。如果限定邊際，就不能叫做一切法的實際。像這樣平等的一切法實際就是我的邊際，知道我的邊際就知道一切有情的邊際。如果知道一切有情的邊際，就知道一切法的實際；這實際就是我的邊際，是一切有情的邊際，是一切法的邊際，這叫做盡際；所謂盡際就是涅槃！證悟這個道理就叫做得到涅槃。而且，一切法之間沒有相互對待，脫離了相對的對治；就像虛空沒有可以對治的東西一樣，諸法也沒有對治。如果說有涅槃可以進入可以追求，這就是生滅的見解，認為這個法應該生，那個法應該滅；這樣的人就是在生滅中行走，不知道涅槃的平等一性。因為不知道，就執著于諸法，妄生爭論，就像世尊所說，如果瞭解我的教導，就應該知道這樣才能滿足沙門最殊勝的功德。』 這時，具壽阿難陀（佛陀的弟子）對佛說：『太奇妙了！世尊！大虛空藏菩薩的無礙辯才，竟然能說出這樣的話。』
【English Translation】 English version: 『Son! What is meant by 『augmentation』?』 Akasagarbha (name of a Bodhisattva) said: 『Augmentation means words of increase and fabrication, referring to falsely adding to what is not there, while the Dharma itself has no increase. If one can avoid adding to the Dharma, it is called the phrase of equality, the phrase of no equal, the phrase of no phrase, the phrase of no phrase phrase, the phrase of no words, the phrase of no discrimination. In these realms, the mind, intention, and consciousness cannot operate; it is the phrase of no operation. This phrase of no operation is like how there are actually no bird tracks in the sky, but we use words to describe the sound of bird tracks. Similarly, the Tathagata is actually not born, but we use words to say that the Buddha appears in the world. Only those with wisdom can understand the meaning of the phrase of no birth. Why? Because the meaning of this phrase of no birth is the self-nature of all Dharmas. So-called no birth, and this no birth also has no self-nature. Without self-nature, there is no place to abide; no place to abide is the boundary of all Dharmas. Abiding in the boundary of all Dharmas is called the reality, also called the limit, because the limit pervades everywhere. Therefore, realizing the reality of all Dharmas is like the emptiness of space, equal and without limit; that reality of Dharma also has no limit. If the limit is defined, it cannot be called the reality of all Dharmas. Such an equal reality of all Dharmas is my limit; knowing my limit is knowing the limit of all sentient beings. If one knows the limit of all sentient beings, one knows the reality of all Dharmas. This reality is my limit, is the limit of all sentient beings, is the limit of all Dharmas, and this is called the ultimate limit; the so-called ultimate limit is Nirvana! Realizing this principle is called attaining Nirvana. Moreover, all Dharmas have no mutual dependence, free from relative remedies; just as space has nothing to remedy it, so too do all Dharmas have no remedy. If one says there is a Nirvana to enter or seek, this is the view of arising and ceasing, thinking that this Dharma should arise and that Dharma should cease; such a person is walking in arising and ceasing, not knowing the equality and oneness of Nirvana. Because of not knowing, they cling to Dharmas and falsely create disputes, just as the World Honored One said, if one understands my teachings, one should know that this is how to fulfill the most excellent merits of a Shramana.』 At that time, the Venerable Ananda (a disciple of the Buddha) said to the Buddha: 『How marvelous! World Honored One! The unobstructed eloquence of the great Akasagarbha Bodhisattva is truly capable of such speech.』
由自身證，能作斯說。」
時大虛空藏菩薩語阿難陀言：「大德！不應說言我自身證。所以者何？我身即虛空，以身虛空故，知一切法悉為虛空。云何大德言我身證？」
阿難陀言：「身若空者，汝以何身而作佛事？」
虛空藏言：「以法身故，法身者無有遷變，蘊、處、界等不生、不滅，非顛倒身得隨意現，意所成身而作佛事。」
阿難陀言：「大士！汝證法身耶？」
虛空藏言：「大德！如我所解，離法無身，我身即法、法即我身。若法、若身無有二相故言身證。」
阿難陀言：「大士！若身證者，汝得阿羅漢耶？」
答言：「無所得故而得。所以者何？阿羅漢者，善能通達無諍法故，不染、不恚亦不癡故。」
復言：「大士！若如是者，汝應究竟般涅槃耶？」
虛空藏言：「大德！阿羅漢者不般涅槃。何以故？知一切法究竟涅槃，斷涅槃想；但諸異生作是分別言我涅槃，乃至分別計有種種涅槃差別。」
阿難陀言：「大士！如汝所說，菩薩非阿羅漢，非異生、非學、非無學、非辟支佛、非菩薩、非如來。」
虛空藏言：「善哉，善哉！具壽阿難陀！以非阿羅漢、非異生、非學、非無學、非辟支佛、非菩薩、非如來故，菩薩於一切處皆能示
【現代漢語翻譯】 現代漢語譯本： 『由自身證，能作斯說。』 當時，大虛空藏菩薩（Mahākāśyapa Bodhisattva，意為擁有廣大虛空般智慧的菩薩）對阿難陀（Ānanda，佛陀的十大弟子之一）說：『大德！不應該說「我自身證」。為什麼呢？我的身體即是虛空，因為身體是虛空，所以知道一切法都是虛空。大德，怎麼能說「我身證」呢？』 阿難陀說：『如果身體是空，你用什麼身體來做佛事呢？』 虛空藏菩薩說：『用的是法身（Dharmakāya，佛的真理之身），法身沒有遷變，蘊（skandha，構成個體的五種要素）、處（āyatana，感官與對像）、界（dhātu，構成世界的要素）等不生不滅，不是顛倒的身體，可以隨意顯現，是由意念所成的身體來做佛事。』 阿難陀說：『大士！你證得了法身嗎？』 虛空藏菩薩說：『大德！據我所理解，離開法就沒有身，我的身體就是法，法就是我的身體。因為法和身沒有兩種不同的相，所以說「身證」。』 阿難陀說：『大士！如果身證，你證得阿羅漢（Arhat，已斷除煩惱，達到解脫的聖者）了嗎？』 虛空藏菩薩回答說：『因為無所得所以才得。為什麼呢？阿羅漢是善於通達無諍之法，不染著、不嗔恚、也不愚癡。』 阿難陀又說：『大士！如果這樣，你應該究竟般涅槃（Parinirvana，佛陀或阿羅漢的最終寂滅）嗎？』 虛空藏菩薩說：『大德！阿羅漢不般涅槃。為什麼呢？因為知道一切法都是究竟涅槃，斷除了對涅槃的執著；只有那些凡夫俗子才會分別說「我涅槃」，甚至分別計較有種種涅槃的差別。』 阿難陀說：『大士！按照你所說，菩薩既不是阿羅漢，也不是凡夫，不是有學，也不是無學，不是辟支佛（Pratyekabuddha，獨自覺悟者），不是菩薩，也不是如來（Tathāgata，佛陀的稱號之一）。』 虛空藏菩薩說：『善哉，善哉！具壽阿難陀！正因為不是阿羅漢，不是凡夫，不是有學，不是無學，不是辟支佛，不是菩薩，不是如來，所以菩薩在一切處都能示現。』
【English Translation】 English version: 'Having realized it by myself, I can make this statement.' Then, the Bodhisattva Mahākāśyapa (meaning the Bodhisattva with wisdom as vast as the great void) said to Ānanda (one of the ten great disciples of the Buddha): 'Great Virtue! It should not be said, 「I have realized it by myself.」 Why is that? My body is the void itself. Because the body is void, I know that all dharmas are void. Great Virtue, how can you say, 「I have realized it by my body?」' Ānanda said, 'If the body is void, with what body do you perform the Buddha's work?' Mahākāśyapa Bodhisattva said, 'It is with the Dharmakāya (the Dharma body, the body of truth of the Buddha). The Dharmakāya does not change. The skandhas (the five aggregates that constitute an individual), āyatanas (the sense bases and their objects), and dhātus (the elements that constitute the world) neither arise nor cease. It is not a deluded body. It can manifest at will. It is a body formed by intention that performs the Buddha's work.' Ānanda said, 'Great Being! Have you realized the Dharmakāya?' Mahākāśyapa Bodhisattva said, 'Great Virtue! As I understand it, there is no body apart from the Dharma. My body is the Dharma, and the Dharma is my body. Because the Dharma and the body have no two different aspects, it is said, 「realized by the body.」' Ānanda said, 'Great Being! If it is realized by the body, have you attained Arhatship (a saint who has eliminated afflictions and attained liberation)?' Mahākāśyapa Bodhisattva replied, 'It is attained because there is nothing to be attained. Why is that? An Arhat is one who is skilled in understanding the Dharma of non-contention, who is not attached, not hateful, and not deluded.' Ānanda further said, 'Great Being! If that is so, should you ultimately enter Parinirvana (the final passing away of a Buddha or Arhat)?' Mahākāśyapa Bodhisattva said, 'Great Virtue! An Arhat does not enter Parinirvana. Why is that? Because one knows that all dharmas are ultimately Nirvana, and one has cut off the attachment to Nirvana. Only ordinary beings make the distinction, saying, 「I will enter Nirvana,」 and even make distinctions about the various differences in Nirvana.' Ānanda said, 'Great Being! According to what you have said, a Bodhisattva is neither an Arhat, nor an ordinary being, nor a learner, nor a non-learner, nor a Pratyekabuddha (a solitary enlightened one), nor a Bodhisattva, nor a Tathāgata (one of the titles of the Buddha).' Mahākāśyapa Bodhisattva said, 'Excellent, excellent! Venerable Ānanda! Precisely because a Bodhisattva is not an Arhat, not an ordinary being, not a learner, not a non-learner, not a Pratyekabuddha, not a Bodhisattva, and not a Tathāgata, a Bodhisattva can manifest in all places.'
現，亦不住於一切位地。」
說是法時，會中有五百阿羅漢，各各脫身所著上服，而以供養虛空藏菩薩，作如是言：「愿一切有情獲得辯才如虛空藏。」爾時，大虛空藏菩薩以加持力故，令其所奉上妙法衣，盡入虛空隱而不現。
彼等羅漢、苾芻，問虛空藏菩薩言：「大士！如是等衣，為何所在？」
虛空藏言：「併入於我虛空庫藏。」
爾時，世尊熙怡微笑。阿難陀白佛言：「世尊！何因緣故而現微笑？如來微笑非無因緣，唯愿演說。」
佛告阿難陀言：「彼諸苾芻所奉衣服，以虛空藏菩薩威神力故，令衣盡入虛空庫藏，往彼袈裟幢世界山王如來所而作佛事。虛空藏菩薩所說法音，于彼世界皆從袈裟之所流出。無量菩薩聞此法已，皆得無生法忍。阿難陀當知！菩薩神通智勝，以如是等種種言音，成就有情。以是因緣故我笑耳！」
說是法時，忽于空中雨無量日月光花，皆如火色昔所未見。花中出聲而作是言：「若人聞此大虛空藏菩薩所說不退法印得生信解，必定當趣菩提道場。」
爾時，阿難陀白佛言：「世尊！如是之花從何所來？」
佛告阿難陀：「有一梵王名光莊嚴，為百千世界主。是彼梵天為供養虛空藏菩薩故雨如是花。」
阿難陀言：「世尊！我
【現代漢語翻譯】 現代漢語譯本 『現在，也不執著于任何位階和境界。』
當佛陀宣講此法時，法會中有五百位阿羅漢，他們各自脫下身上所穿的上衣，用來供養虛空藏菩薩（菩薩名，象徵智慧廣大如虛空），並說道：『愿一切眾生都能獲得如虛空藏菩薩一般的辯才。』當時，大虛空藏菩薩以其加持力，使得他們所供奉的殊勝法衣，全部進入虛空之中，隱沒不見。
那些羅漢和比丘們問虛空藏菩薩說：『大士！這些衣服都到哪裡去了呢？』
虛空藏菩薩回答說：『都進入了我的虛空庫藏之中。』
這時，世尊（佛陀）面露喜悅的微笑。阿難陀（佛陀的十大弟子之一）問佛陀說：『世尊！您為何因緣而露出微笑？如來的微笑必定不是沒有原因的，唯愿您能為我們解說。』
佛陀告訴阿難陀說：『那些比丘們所供奉的衣服，因為虛空藏菩薩的威神力，使得這些衣服全部進入虛空庫藏，前往袈裟幢世界山王如來（佛名）那裡，用來成就佛事。虛空藏菩薩所宣講的法音，在那個世界都從袈裟中流出。無數的菩薩聽聞此法后，都獲得了無生法忍（證悟的一種境界）。阿難陀，你應該知道！菩薩的神通智慧殊勝，以這樣的種種言語，成就眾生。因為這個因緣，所以我才微笑啊！』
當佛陀宣講此法時，忽然從空中降下無數如日月般光輝的花朵，都呈現火紅色，是過去從未見過的。花朵中發出聲音說道：『如果有人聽聞大虛空藏菩薩所說的這個不退轉的法印，並能生起信心和理解，必定會趨向菩提道場（成佛的場所）。』
當時，阿難陀問佛陀說：『世尊！這些花是從哪裡來的呢？』
佛陀告訴阿難陀說：『有一位梵天王，名叫光莊嚴，是百千世界的主宰。是那位梵天爲了供養虛空藏菩薩，所以降下這樣的花朵。』
阿難陀說：『世尊！我
【English Translation】 English version 'Now, also not dwelling in any position or state.'
When the Buddha was expounding this Dharma, there were five hundred Arhats in the assembly, who each took off their upper garments and offered them to Bodhisattva Akasagarbha (a Bodhisattva whose name means 'space treasury', symbolizing wisdom as vast as space), saying, 'May all sentient beings obtain eloquence like Akasagarbha.' At that time, the great Bodhisattva Akasagarbha, through his power of blessing, caused the exquisite Dharma robes they had offered to enter into space, disappearing from sight.
Those Arhats and Bhikshus asked Bodhisattva Akasagarbha, 'Great One! Where have these robes gone?'
Akasagarbha replied, 'They have all entered my space treasury.'
At that moment, the World Honored One (Buddha) smiled with joy. Ananda (one of the Buddha's ten great disciples) asked the Buddha, 'World Honored One! For what reason do you smile? The Tathagata's (Buddha's) smile must not be without cause; we beseech you to explain.'
The Buddha told Ananda, 'The robes offered by those Bhikshus, through the majestic power of Bodhisattva Akasagarbha, have all entered the space treasury and gone to Tathagata Kesaradhvaja-sailaraja (a Buddha's name) in the Kesaradhvaja world, where they are used to accomplish Buddha-works. The Dharma sounds expounded by Bodhisattva Akasagarbha in that world all emanate from the robes. Countless Bodhisattvas, upon hearing this Dharma, have all attained the non-origination Dharma-kshanti (a state of enlightenment). Ananda, you should know! The Bodhisattva's spiritual powers and wisdom are supreme, and through such various words, he accomplishes sentient beings. It is for this reason that I smile!'
While the Buddha was expounding this Dharma, suddenly from the sky rained down countless flowers of light like the sun and moon, all of which were fiery red, something never seen before. From within the flowers came a voice saying, 'If anyone hears this non-retrogressing Dharma seal spoken by the great Bodhisattva Akasagarbha and generates faith and understanding, they will surely proceed to the Bodhi-mandala (the place of enlightenment).'
At that time, Ananda asked the Buddha, 'World Honored One! Where did these flowers come from?'
The Buddha told Ananda, 'There is a Brahma King named Light Adornment, who is the lord of a hundred thousand worlds. It is that Brahma who, in order to make offerings to Bodhisattva Akasagarbha, has rained down such flowers.'
Ananda said, 'World Honored One! I'
等咸愿見彼梵王。」
佛言：「且待須臾，汝當自見。」
爾時，光莊嚴梵王，與諸梵眾六十萬八千人，前後圍繞，從彼天沒至於佛前，頭面禮足右繞三匝，退坐一面合掌向佛，白言：「甚奇，世尊！此虛空藏菩薩不可思議，具足凈戒威德、三摩地威德、神通威德、智慧威德、滿愿威德、善巧方便威德、增上意樂威德、法身自在威德、身莊嚴威德、口、意莊嚴威德、於一切法自在威德。世尊！是虛空藏菩薩，都不從於身、口、意業勤發示現一切化事，但由往昔修習之力，積集善根滿足諸佛甚深之行；由此能作大師子吼。」
佛言：「如是，如是！梵王！如汝所說，菩薩皆由昔善根力積集福智資糧，而於無上正等菩提誓不退轉，能現如是神通化事。」
爾時，光莊嚴梵王白佛言：「世尊！云何為菩薩善根？云何為福？云何為智？」
佛告梵王言：「善根者，謂諸有情最初發于阿耨多羅三藐三菩提心；福者，謂發心已，超於一切聲聞、緣覺，為諸有情修行佈施、持戒，及修所成一切福業。智者，謂以所集善根迴向薩婆若故。複次，善根者謂凈意樂無矯誑故；福者加行積集一切福故；智者增上意樂悉殊勝故。複次，善根者于諸善法愿堅固故；福者集善資糧無厭足故；智者所有善根觀如幻故。
【現代漢語翻譯】 現代漢語譯本 『都希望見到那位梵王。』 佛說：『稍等片刻，你們自然會見到。』 這時，光莊嚴梵王，與六十萬八千位梵眾前後圍繞，從彼天界消失來到佛前，頭面禮足，右繞三匝，退坐一旁，合掌向佛，說道：『世尊，真是太神奇了！這位虛空藏菩薩（菩薩名，象徵智慧廣大如虛空）不可思議，具足清凈戒律的威德、三摩地（禪定）的威德、神通的威德、智慧的威德、滿愿的威德、善巧方便的威德、增上意樂的威德、法身自在的威德、身莊嚴的威德、口和意莊嚴的威德、對於一切法自在的威德。世尊！這位虛空藏菩薩，並非從身、口、意業的勤奮修行而示現一切化事，而是由於往昔修習的力量，積累善根，圓滿諸佛甚深的修行；因此能夠發出大師子吼（比喻佛菩薩說法時的威猛氣勢）。』 佛說：『正是這樣，正是這樣！梵王！正如你所說，菩薩都是由於往昔善根的力量，積累福德和智慧的資糧，對於無上正等菩提（佛的智慧）發誓永不退轉，才能顯現如此神通變化之事。』 這時，光莊嚴梵王對佛說：『世尊！什麼是菩薩的善根？什麼是福？什麼是智？』 佛告訴梵王說：『善根，是指一切眾生最初發起的阿耨多羅三藐三菩提心（無上正等正覺之心）；福，是指發心之後，超越一切聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人），爲了眾生修行佈施、持戒，以及修習所成就的一切福業。智，是指以所積累的善根迴向薩婆若（一切智，佛的智慧）的緣故。其次，善根是指清凈的意樂，沒有虛偽欺詐的緣故；福是指通過修行積累一切福德的緣故；智是指增上意樂都殊勝的緣故。再次，善根是指對於一切善法願望堅固的緣故；福是指積累善的資糧沒有厭足的緣故；智是指所有善根都觀照如幻的緣故。』
【English Translation】 English version 'All wish to see that Brahma King.' The Buddha said, 'Wait a moment, and you will see him yourselves.' At that time, Brahma King Light-Adornment, surrounded by six hundred and eight thousand Brahma followers, vanished from that heaven and arrived before the Buddha. They bowed their heads to the Buddha's feet, circumambulated him three times to the right, retreated to one side, and with palms joined, addressed the Buddha, saying, 'How marvelous, World Honored One! This Bodhisattva Akasagarbha (Bodhisattva's name, symbolizing wisdom as vast as space) is inconceivable, possessing the majestic power of pure precepts, the majestic power of samadhi (meditative concentration), the majestic power of supernatural abilities, the majestic power of wisdom, the majestic power of fulfilling wishes, the majestic power of skillful means, the majestic power of superior intention, the majestic power of the Dharma body's freedom, the majestic power of bodily adornment, the majestic power of speech and mind adornment, and the majestic power of freedom over all dharmas. World Honored One! This Bodhisattva Akasagarbha does not manifest all his transformations through diligent practice of body, speech, and mind, but rather through the power of past practices, accumulating good roots, and fulfilling the profound practices of all Buddhas; therefore, he can roar the great lion's roar (a metaphor for the Buddha's or Bodhisattva's powerful teaching).' The Buddha said, 'So it is, so it is! Brahma King! As you have said, Bodhisattvas, through the power of past good roots, accumulate the resources of merit and wisdom, and vow never to retreat from Anuttara-samyak-sambodhi (Buddha's wisdom), thus manifesting such supernatural transformations.' At that time, Brahma King Light-Adornment said to the Buddha, 'World Honored One! What are the good roots of a Bodhisattva? What is merit? What is wisdom?' The Buddha told Brahma King, 'Good roots refer to the initial arising of the mind of Anuttara-samyak-sambodhi (the mind of supreme perfect enlightenment) in all sentient beings; merit refers to, after the arising of this mind, surpassing all Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who awaken through observing conditions), practicing generosity, upholding precepts, and all meritorious deeds accomplished through practice for the sake of sentient beings. Wisdom refers to the dedication of accumulated good roots towards Sarvajna (all-knowing wisdom, the wisdom of the Buddha). Furthermore, good roots refer to pure intention without deceit; merit refers to the accumulation of all merits through practice; wisdom refers to the superiority of the enhanced intention. Furthermore, good roots refer to the steadfastness of the wish for all good dharmas; merit refers to the accumulation of good resources without satiety; wisdom refers to the contemplation of all good roots as illusory.'
複次，善根者謂獲善友；福者不捨善友；智者數問善友。複次，善根者樂求佛法；福者所聞不忘；智者悅於法樂。複次，善根者常求佛法；福者說法無所悕望；智者於法無吝。複次，善根者常樂聽法；福者如理觀察；智者如法修行。複次，善根者常樂見佛；福者常供養佛；智者隨順佛教。複次，善根者謂獲出家；福者修聖種行；智者樂住蘭若。複次，善根者善能修習少欲知足；福者于諸衣食任運不貪；智者于所受用任運無染。複次，善根者修念處觀；福者滿四正斷；智者獲如意足。複次，善根者謂入信根；福者修于進念；智者觀三摩地慧。複次，善根者住於五力；福者隨順覺支；智者入聖道智。複次，善根者心住妙理；福者求奢摩他資糧；智者得毗缽舍那善巧。複次，善根者謂施所成福業事；福者謂戒所成福業事；智者謂修所成福業事。複次，善根者謂增上戒學；福者增上心學；智者增上慧學。複次，善根者說悔諸罪；福者隨喜眾善；智者勸請諸佛。複次，善根者舍諸所有；福者不悕望報；智者回向菩提。複次，善根者于戒要期；福者持戒不缺；智者持戒迴向。複次，善根者于諸有情不懷損害；福者所聞惡語而能忍受；智者能捨身命成就有情。複次，善根者勤求善法不生厭倦；福者以所有善根回施有情；智者積集善根
迴向菩提。複次，善根者謂能修習諸禪支等；福者謂獲禪定一切善根；智者從諸禪定現生欲界。複次，善根者慧力多聞；福者所聞觀察；智者慧得圓滿。複次，善根者等視有情；福者證得慈定；智者慈心平等猶如虛空。複次，善根者謂修習三地資糧；福者積集四地資糧；智者圓滿八、九、十地資糧。複次，善根者謂初發心菩薩；福者住行菩薩；智者不退菩薩。複次，善根者謂平等行；福者相好莊嚴；智者無見頂相。複次，善根者莊嚴佛土；福者心念惠施；智者利諸有情。複次，善根者聞說魔業；福者覺察魔業；智者能超魔業。複次，善根者謂具大悲；福者善巧方便；智者謂修般若。複次，善根者莊嚴菩提道場；福者善能摧壞諸魔；智者謂一剎那心相應慧成於正覺。梵王！如是名為善根、福、智。」
爾時，光莊嚴梵王白佛言：「甚奇，世尊！能以三句義說一切法。」
時大虛空藏菩薩摩訶薩告光莊嚴梵天言：「梵天！有一句能攝一切法。云何為一？謂性空句。所以者何？由一切法同空性故。是謂一句。復有一句攝一切法，謂無相句、無愿句，皆攝一切法。如是廣說，乃至無行句、離欲句、寂靜句、無阿賴耶句、法界句、真如句、實際句、不生句、不起句、涅槃句，各攝一切法亦如是。複次，梵王！欲者是
【現代漢語翻譯】 現代漢語譯本 迴向菩提（覺悟）。再者，善根指的是能夠修習各種禪定支等；福指的是獲得禪定的一切善根；智指的是從各種禪定中顯現於欲界。再者，善根指的是智慧的力量和廣博的見聞；福指的是對所聞的觀察；智指的是智慧得到圓滿。再者，善根指的是平等看待一切有情眾生；福指的是證得慈定；智指的是慈心平等猶如虛空。再者，善根指的是修習三地（菩薩修行過程中的三個階段）的資糧；福指的是積集四地（菩薩修行過程中的四個階段）的資糧；智指的是圓滿八、九、十地（菩薩修行過程中的三個階段）的資糧。再者，善根指的是初發菩提心的菩薩；福指的是安住於行菩薩道的菩薩；智指的是不退轉的菩薩。再者，善根指的是平等地修行；福指的是相好莊嚴；智指的是無見頂相（佛的三十二相之一）。再者，善根指的是莊嚴佛土；福指的是心念佈施；智指的是利益一切有情眾生。再者，善根指的是聽聞關於魔業的說法；福指的是覺察魔業；智指的是能夠超越魔業。再者，善根指的是具有大悲心；福指的是善巧方便；智指的是修習般若（智慧）。再者，善根指的是莊嚴菩提道場；福指的是善於摧毀各種魔障；智指的是在一剎那間心與智慧相應而成就正覺。梵王！這就是所謂的善根、福、智。 當時，光莊嚴梵王對佛說：『真是太奇妙了，世尊！您能用三句義來概括一切法。』 這時，大虛空藏菩薩摩訶薩告訴光莊嚴梵天說：『梵天！有一句話能夠涵蓋一切法。哪一句話呢？就是性空句。為什麼呢？因為一切法的本性都是空性的。這就是一句。還有一句話能夠涵蓋一切法，就是無相句、無愿句，都能涵蓋一切法。像這樣廣泛地說，乃至無行句、離欲句、寂靜句、無阿賴耶句、法界句、真如句、實際句、不生句、不起句、涅槃句，每一句都能涵蓋一切法也是如此。再者，梵王！慾望是'
【English Translation】 English version Returning towards Bodhi (enlightenment). Furthermore, 'good roots' refer to the ability to cultivate various meditative states and their components; 'merit' refers to obtaining all the good roots of meditative states; 'wisdom' refers to manifesting in the desire realm from various meditative states. Furthermore, 'good roots' refer to the power of wisdom and extensive learning; 'merit' refers to the observation of what has been heard; 'wisdom' refers to the perfection of wisdom. Furthermore, 'good roots' refer to regarding all sentient beings equally; 'merit' refers to attaining the meditative state of loving-kindness; 'wisdom' refers to having a mind of loving-kindness that is as equal as space. Furthermore, 'good roots' refer to cultivating the resources for the three grounds (stages in a Bodhisattva's path); 'merit' refers to accumulating the resources for the four grounds (stages in a Bodhisattva's path); 'wisdom' refers to perfecting the resources for the eighth, ninth, and tenth grounds (stages in a Bodhisattva's path). Furthermore, 'good roots' refer to a Bodhisattva who has initially generated the aspiration for enlightenment; 'merit' refers to a Bodhisattva who dwells in the practice of the Bodhisattva path; 'wisdom' refers to a non-regressing Bodhisattva. Furthermore, 'good roots' refer to practicing equally; 'merit' refers to having adorned physical characteristics; 'wisdom' refers to having the invisible crown protuberance (one of the 32 marks of a Buddha). Furthermore, 'good roots' refer to adorning the Buddha-land; 'merit' refers to the mind of giving; 'wisdom' refers to benefiting all sentient beings. Furthermore, 'good roots' refer to hearing about the activities of demons; 'merit' refers to being aware of the activities of demons; 'wisdom' refers to being able to transcend the activities of demons. Furthermore, 'good roots' refer to possessing great compassion; 'merit' refers to skillful means; 'wisdom' refers to cultivating prajna (wisdom). Furthermore, 'good roots' refer to adorning the Bodhi-mandala (place of enlightenment); 'merit' refers to being skilled in destroying various demonic obstacles; 'wisdom' refers to the mind being in accordance with wisdom in a single moment, thus achieving perfect enlightenment. O Brahma King! These are what are called good roots, merit, and wisdom. At that time, the Brahma King Light Adornment said to the Buddha, 'It is truly marvelous, World Honored One! You are able to explain all dharmas with three phrases of meaning.' Then, the Bodhisattva Mahasattva Great Space Treasury said to the Brahma King Light Adornment, 'O Brahma! There is one phrase that can encompass all dharmas. What is that one? It is the phrase of emptiness of nature. Why is that? Because the nature of all dharmas is the same in emptiness. This is one phrase. There is also one phrase that encompasses all dharmas, which is the phrase of no-characteristics, the phrase of no-desire, all of which encompass all dharmas. Speaking broadly like this, even the phrase of no-action, the phrase of detachment from desire, the phrase of tranquility, the phrase of no-alaya, the phrase of dharma-realm, the phrase of suchness, the phrase of reality, the phrase of non-arising, the phrase of non-occurrence, the phrase of nirvana, each of these phrases also encompasses all dharmas in the same way. Furthermore, O Brahma King! Desire is'
離欲句，以離欲性即是欲故；一切佛法亦同是性。嗔者是離嗔句，以離嗔性即是嗔故；一切佛法亦同是性。癡者是離癡句，以離癡性即是癡故；一切佛法亦同是性。乃至身見者是無身見句，以無身見性即是身見故；一切佛法亦同是性。色者是無色句，以無色性即是色故；一切佛法亦同是性。如是受、想、行、識，識者是無識句，以無了別性即是識故；一切佛法亦同是性。如是廣說處、界、十二緣生，無明者即是明句，以明性即是無明故；一切佛法亦同是性。乃至生者是不生句，以不生性即是生故；一切佛法亦同是性。一切法句者是無法句，以無法性即是諸佛法故；一切佛法亦同是性。梵王！是為一句攝一切法。若菩薩入此法門者，則於一句入一切佛法。梵王！譬如大海吞納眾流，是一一句攝一切法亦復如是。譬如虛空能包萬像，此一一句攝一切法亦復如是。是故此句無盡展轉無量。譬如算師數以算籌布在局上，然局中無籌、籌中無局而能展轉成無量數，如是一句成無量句亦復如是。梵王！如是等百千劫所說校量佛法，若身、若心皆無所得，亦不可以數知。何以故？一切法者是佛法故，是佛法者即非法故。所以者何？以想分別、以想遍知，假名說故；于中無相亦非無相、無法非無法，究竟無相。此相清凈自相遠離，猶如
【現代漢語翻譯】 現代漢語譯本：
離欲的語句，是因為離欲的本性即是慾望；一切佛法也都是同樣的本性。嗔恨的語句，是因為離嗔恨的本性即是嗔恨；一切佛法也都是同樣的本性。愚癡的語句，是因為離愚癡的本性即是愚癡；一切佛法也都是同樣的本性。乃至身見的語句，是因為無身見的本性即是身見；一切佛法也都是同樣的本性。色法的語句，是因為無色法的本性即是色法；一切佛法也都是同樣的本性。如此，受、想、行、識，識的語句，是因為無了別的本性即是識；一切佛法也都是同樣的本性。如此廣泛地說，處、界、十二緣起，無明的語句，是因為明亮的本性即是無明；一切佛法也都是同樣的本性。乃至生的語句，是因為不生的本性即是生；一切佛法也都是同樣的本性。一切法句的語句，是因為無法的本性即是諸佛法；一切佛法也都是同樣的本性。梵王（大梵天王）！這就是一句包含一切法。如果菩薩進入這個法門，就能從一句進入一切佛法。梵王！譬如大海吞納眾流，這一句包含一切法也是如此。譬如虛空能夠包容萬象，這一句包含一切法也是如此。所以這一句無盡地擴充套件，無量無邊。譬如算師用算籌在算盤上計算，算盤中沒有算籌，算籌中沒有算盤，卻能擴充套件成無量的數字，如此一句成就無量的語句也是如此。梵王！像這樣，即使經過百千劫所說的佛法，無論是身還是心，都無法獲得，也不能用數字來了解。為什麼呢？因為一切法就是佛法，而佛法即是非法。為什麼呢？因為用思想分別，用思想普遍認知，只是假名說而已；其中無相也不是無相，無法也不是無法，最終是無相。這個相是清凈的，自性遠離，猶如... English version:
The statement of detachment from desire is because the nature of detachment from desire is desire itself; all Buddha-dharmas are also of the same nature. The statement of detachment from anger is because the nature of detachment from anger is anger itself; all Buddha-dharmas are also of the same nature. The statement of detachment from ignorance is because the nature of detachment from ignorance is ignorance itself; all Buddha-dharmas are also of the same nature. Even the statement of no self-view is because the nature of no self-view is self-view itself; all Buddha-dharmas are also of the same nature. The statement of form is because the nature of no form is form itself; all Buddha-dharmas are also of the same nature. Likewise, feeling, perception, volition, and consciousness, the statement of consciousness is because the nature of no discernment is consciousness itself; all Buddha-dharmas are also of the same nature. Thus, broadly speaking, the sense bases, the realms, the twelve links of dependent origination, the statement of ignorance is because the nature of clarity is ignorance itself; all Buddha-dharmas are also of the same nature. Even the statement of birth is because the nature of no birth is birth itself; all Buddha-dharmas are also of the same nature. The statement of all dharma statements is because the nature of no dharma is all Buddha-dharmas; all Buddha-dharmas are also of the same nature. Brahma (the Great Brahma King)! This is one statement that encompasses all dharmas. If a Bodhisattva enters this dharma gate, then from one statement, they enter all Buddha-dharmas. Brahma! Just as the great ocean swallows all streams, this one statement encompassing all dharmas is also like that. Just as space can contain all phenomena, this one statement encompassing all dharmas is also like that. Therefore, this statement endlessly expands, immeasurably. Just as a mathematician uses counting rods on a counting board, the board has no rods, and the rods have no board, yet they can expand into immeasurable numbers, so too, one statement becomes immeasurable statements. Brahma! Like this, even if the Buddha-dharma is spoken for hundreds of thousands of kalpas, whether it is the body or the mind, nothing can be obtained, nor can it be understood by numbers. Why is that? Because all dharmas are Buddha-dharmas, and Buddha-dharmas are non-dharmas. Why is that? Because it is through thought and discrimination, through thought and universal cognition, that they are given provisional names; within them, there is no form, nor is there no form, there is no dharma, nor is there no dharma, ultimately there is no form. This form is pure, its self-nature is detached, like...
【English Translation】 The statement of detachment from desire, because the nature of detachment from desire is desire itself; all Buddha-dharmas are also of the same nature. The statement of detachment from anger, because the nature of detachment from anger is anger itself; all Buddha-dharmas are also of the same nature. The statement of detachment from delusion, because the nature of detachment from delusion is delusion itself; all Buddha-dharmas are also of the same nature. Even the statement of no self-view, because the nature of no self-view is self-view itself; all Buddha-dharmas are also of the same nature. The statement of form, because the nature of no form is form itself; all Buddha-dharmas are also of the same nature. Likewise, feeling, perception, volition, and consciousness, the statement of consciousness, because the nature of no discernment is consciousness itself; all Buddha-dharmas are also of the same nature. Thus, broadly speaking, the sense bases, the realms, the twelve links of dependent origination, the statement of ignorance, because the nature of clarity is ignorance itself; all Buddha-dharmas are also of the same nature. Even the statement of birth, because the nature of no birth is birth itself; all Buddha-dharmas are also of the same nature. The statement of all dharma statements, because the nature of no dharma is all Buddha-dharmas; all Buddha-dharmas are also of the same nature. Brahma! This is one statement that encompasses all dharmas. If a Bodhisattva enters this dharma gate, then from one statement, they enter all Buddha-dharmas. Brahma! Just as the great ocean swallows all streams, this one statement encompassing all dharmas is also like that. Just as space can contain all phenomena, this one statement encompassing all dharmas is also like that. Therefore, this statement endlessly expands, immeasurably. Just as a mathematician uses counting rods on a counting board, the board has no rods, and the rods have no board, yet they can expand into immeasurable numbers, so too, one statement becomes immeasurable statements. Brahma! Like this, even if the Buddha-dharma is spoken for hundreds of thousands of kalpas, whether it is the body or the mind, nothing can be obtained, nor can it be understood by numbers. Why is that? Because all dharmas are Buddha-dharmas, and Buddha-dharmas are non-dharmas. Why is that? Because it is through thought and discrimination, through thought and universal cognition, that they are given provisional names; within them, there is no form, nor is there no form, there is no dharma, nor is there no dharma, ultimately there is no form. This form is pure, its self-nature is detached, like...
虛空同一自性；佛法亦爾，性相皆空。」
虛空藏菩薩說是法時，于彼梵眾二萬二千梵天，皆發阿耨多羅三藐三菩提心。複次，五千梵王，以宿植善根獲無生法忍。
大集大虛空藏菩薩所問經卷第六
丙午歲高麗國大藏都監奉 敕雕造 大正藏第 13 冊 No. 0404 大集大虛空藏菩薩所問經
大集大虛空藏菩薩所問經卷第七
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
爾時，寶手菩薩摩訶薩問大虛空藏菩薩言：「善男子！菩提心者，以何法攝持得不退轉？」
虛空藏菩薩言：「善男子！菩提心者，以二法攝持住不退轉。云何為二？所謂：意樂及增上意樂。」
復問言：「善男子！此意樂及增上意樂以何所攝？」
答言：「善男子！以四法攝。云何為四？所謂：意樂以無諂及無誑所攝；增上意樂以不雜心及勝進修行所攝。是為四法攝於二法。」
復問言：「而此四法于幾法攝？」
答言：「以八法攝。云何為八？所謂：無諂以正直及正住所攝；無誑以無虛假及清凈意樂所攝；不雜心以不退沒心及不退精進所攝；勝進修行以福德資糧及智慧資糧所攝。是為八法攝於四法
【現代漢語翻譯】 現代漢語譯本：『虛空和自性是同一的；佛法也是如此，其自性和現象都是空性的。』 當虛空藏菩薩宣說此法時，在場的兩萬兩千位梵天都發起了無上正等正覺之心（阿耨多羅三藐三菩提心）。此外，五千位梵王因過去所種的善根而獲得了無生法忍。
《大集大虛空藏菩薩所問經》卷第六
丙午年高麗國大藏都監奉旨雕造 大正藏第13冊 No. 0404 《大集大虛空藏菩薩所問經》
《大集大虛空藏菩薩所問經》卷第七
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉詔譯
當時，寶手菩薩摩訶薩問大虛空藏菩薩說：『善男子！菩提心（bodhicitta）以什麼法來攝持才能不退轉呢？』 虛空藏菩薩說：『善男子！菩提心以兩種法來攝持就能住于不退轉。哪兩種呢？就是意樂（adhimukti）和增上意樂（adhimukti-visesa）。』 又問：『善男子！這意樂和增上意樂又被什麼所攝持呢？』 回答說：『善男子！被四種法所攝持。哪四種呢？意樂被無諂（amāyā）和無誑（aśāṭhya）所攝持；增上意樂被不雜心（asamkīrṇa-citta）和勝進修行（adhimātra-yoga）所攝持。這就是四種法攝持兩種法。』 又問：『而這四種法又被幾種法所攝持呢？』 回答說：『被八種法所攝持。哪八種呢？無諂被正直（ārjava）和正住所攝持；無誑被無虛假（avitatha）和清凈意樂所攝持；不雜心被不退沒心（anabhimlāna-citta）和不退精進（anabhimlāna-vīrya）所攝持；勝進修行被福德資糧（puṇya-sambhāra）和智慧資糧（jñāna-sambhāra）所攝持。這就是八種法攝持四種法。』
【English Translation】 English version: 'The nature of space is the same as self-nature; the Dharma is also like this, both its nature and phenomena are empty.' When Bodhisattva Akasagarbha (虛空藏菩薩) was speaking this Dharma, twenty-two thousand Brahma gods in that assembly all generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心). Furthermore, five thousand Brahma kings, due to the good roots they had planted in the past, attained the forbearance of non-origination of dharmas (anutpattika-dharma-kṣānti).
The Sixth Scroll of the Sutra Spoken by Bodhisattva Akasagarbha of the Great Assembly
Carved by the Great Treasury Directorate of Goryeo in the year Bingwu under Imperial Decree Taisho Tripitaka Volume 13, No. 0404, Sutra Spoken by Bodhisattva Akasagarbha of the Great Assembly
The Seventh Scroll of the Sutra Spoken by Bodhisattva Akasagarbha of the Great Assembly
Translated by Tripitaka Master Amoghavajra (不空), a Shramana of Daxingshan Temple, who was granted the title of Grand Master of the Three Ministries, Special Advanced Official, Acting Minister of the Court of Imperial Sacrifices, Duke of Su, with a fief of three thousand households, bestowed with purple robes, posthumously granted the title of Minister of Works, with the posthumous name of Dajian, and the honorary title of Great Wisdom and Great Benevolence, under Imperial Decree
At that time, Bodhisattva Mahasattva Ratnapani (寶手菩薩摩訶薩) asked Bodhisattva Akasagarbha, 'Good man! By what Dharma is the Bodhicitta (菩提心) upheld so that it does not regress?' Bodhisattva Akasagarbha said, 'Good man! The Bodhicitta is upheld by two Dharmas so that it does not regress. What are the two? They are adhimukti (意樂) and adhimukti-visesa (增上意樂).' He further asked, 'Good man! By what are these adhimukti and adhimukti-visesa upheld?' He replied, 'Good man! They are upheld by four Dharmas. What are the four? Adhimukti is upheld by amāyā (無諂) and aśāṭhya (無誑); adhimukti-visesa is upheld by asamkīrṇa-citta (不雜心) and adhimātra-yoga (勝進修行). These are the four Dharmas that uphold the two Dharmas.' He further asked, 'And by how many Dharmas are these four Dharmas upheld?' He replied, 'They are upheld by eight Dharmas. What are the eight? Amāyā is upheld by ārjava (正直) and right dwelling; aśāṭhya is upheld by avitatha (無虛假) and pure adhimukti; asamkīrṇa-citta is upheld by anabhimlāna-citta (不退沒心) and anabhimlāna-vīrya (不退精進); adhimātra-yoga is upheld by puṇya-sambhāra (福德資糧) and jñāna-sambhāra (智慧資糧). These are the eight Dharmas that uphold the four Dharmas.'
。」
復問：「善男子！又此八法以幾法攝？」
答言：「以十六法攝。云何為十六？所謂：正直以寂靜及柔和所攝；正住以無我及無矯所攝；無虛假以大慈及大悲所攝；清凈意樂以身清凈及心清凈所攝；不退沒心以堅固及力所攝；不退精進以如說所作及正修行所攝；福德資糧以加行及增上加行所攝；智慧資糧以多聞及思所聞所攝。是為八法以十六法攝。」
復問言：「此十六法以幾法攝？」
答言：「善男子！此十六法，以三十二法攝。云何為三十二？所謂：寂靜以慚及愧所攝；柔和以善語及安樂住所攝；無我以謙下及不動所攝；無矯以無垢及無傷語所攝；大慈以於一切有情平等心及無礙心所攝；大悲以無疲倦及供給有情一切作使所攝；身清凈以不害及自財知足所攝；心清凈以調柔及寂靜性所攝；堅固以不缺要期及決定拔濟所攝；力以善住慧及不動慧所攝；如說所作以如說性及能作所攝；正修行以正加行及正精進所攝；加行以超勝及不退轉所攝；增勝加行以從他聞及如理作意所攝；多聞以親近善友及隨順善友所攝；思所聞以正行勇猛及靜慮觀察所攝。善男子！是為以三十二法攝十六法。」
復問言：「善男子！此三十二法，以幾法攝？」
答言：「此三十二法，以六十四法所
【現代漢語翻譯】 現代漢語譯本 又問：『善男子！這八法又被幾法所攝？』 回答說：『被十六法所攝。什麼是十六法呢？就是：正直被寂靜和柔和所攝；正住被無我和無矯所攝；無虛假被大慈和大悲所攝；清凈意樂被身清凈和心清凈所攝；不退沒心被堅固和力所攝；不退精進被如說所作和正修行所攝；福德資糧被加行和增上加行所攝；智慧資糧被多聞和思所聞所攝。這就是八法被十六法所攝。』 又問：『這十六法又被幾法所攝？』 回答說：『善男子！這十六法，被三十二法所攝。什麼是三十二法呢？就是：寂靜被慚和愧所攝；柔和被善語和安樂住所攝；無我被謙下和不動所攝；無矯被無垢和無傷語所攝；大慈被對一切有情平等心和無礙心所攝；大悲被無疲倦和供給有情一切作使所攝；身清凈被不害和自財知足所攝；心清凈被調柔和寂靜性所攝；堅固被不缺要期和決定拔濟所攝；力被善住慧和不動慧所攝；如說所作被如說性和能作所攝；正修行被正加行和正精進所攝；加行被超勝和不退轉所攝；增勝加行被從他聞和如理作意所攝；多聞被親近善友和隨順善友所攝；思所聞被正行勇猛和靜慮觀察所攝。善男子！這就是用三十二法攝十六法。』 又問：『善男子！這三十二法，又被幾法所攝？』 回答說：『這三十二法，被六十四法所攝。
【English Translation】 English version Again he asked: 'Good man! These eight dharmas, by how many dharmas are they encompassed?' He answered: 'They are encompassed by sixteen dharmas. What are the sixteen? They are: Righteousness is encompassed by tranquility and gentleness; right abiding is encompassed by non-self and non-deceit; non-falsity is encompassed by great loving-kindness and great compassion; pure intention is encompassed by purity of body and purity of mind; non-retreating mind is encompassed by firmness and strength; non-retreating diligence is encompassed by acting as spoken and right practice; the accumulation of merit is encompassed by effort and superior effort; the accumulation of wisdom is encompassed by much learning and reflecting on what is learned. These are the eight dharmas encompassed by sixteen dharmas.' Again he asked: 'These sixteen dharmas, by how many dharmas are they encompassed?' He answered: 'Good man! These sixteen dharmas are encompassed by thirty-two dharmas. What are the thirty-two? They are: tranquility is encompassed by shame and remorse; gentleness is encompassed by kind speech and dwelling in peace; non-self is encompassed by humility and non-movement; non-deceit is encompassed by purity and harmless speech; great loving-kindness is encompassed by an equal mind towards all sentient beings and an unobstructed mind; great compassion is encompassed by non-weariness and providing all services to sentient beings; purity of body is encompassed by non-harming and contentment with one's own possessions; purity of mind is encompassed by gentleness and tranquility; firmness is encompassed by not missing deadlines and the determination to liberate; strength is encompassed by well-established wisdom and unmoving wisdom; acting as spoken is encompassed by the nature of what is spoken and the ability to act; right practice is encompassed by right effort and right diligence; effort is encompassed by transcendence and non-regression; superior effort is encompassed by hearing from others and proper attention; much learning is encompassed by associating with good friends and following good friends; reflecting on what is learned is encompassed by courageous right conduct and meditative observation. Good man! These are the sixteen dharmas encompassed by thirty-two dharmas.' Again he asked: 'Good man! These thirty-two dharmas, by how many dharmas are they encompassed?' He answered: 'These thirty-two dharmas are encompassed by sixty-four dharmas.'
攝。云何為六十四？所謂：慚以內觀察及攝諸根所攝；愧護外境及敬有德所攝；善語以求法及愛樂法所攝；安樂住以身靜及心靜所攝；謙下以不貢高及如法語所攝；不動以身不曲及心不曲所攝；無垢以除三垢及修三脫門所攝；無傷語以無粗獷及無離間語所攝；無礙心以自護及護他所攝；於一切有情平等心以無簡別及一味性所攝；不疲倦以如夢自性及如幻自性所攝；供給有情一切作事以神通及方便所攝；不害以羞恥及信業報所攝；于自財知足以少欲及知足所攝；調柔以不躁動及不欺誑所攝；寂靜性以舍吾我及無我所所攝；不缺要期以觀菩提心及順菩提場所攝；決定拔濟以覺悟魔業及諸佛加持所攝；善住慧以不輕躁及不掉動所攝；不動慧以心如山及不移轉所攝；如說性以善作業及不追悔所攝；能作以實性及真性所攝；正加行以順緣生及離斷常所攝；正精進以加行及如理所攝；不退轉以正斷及不懈慢所攝；超勝以勇猛及精進所攝；從他聞以善友及求法所攝；如理作意以奢摩他資糧及毗缽舍那資糧所攝；親近善友以承順及恭敬所攝；隨順善友以身輕利及心輕利所攝；正行勇猛以涅槃及離欲所攝；靜慮觀察以因不壞及果不壞所攝。善男子！是為三十二法以六十四法所攝。」
復問言：「善男子！此六十四法以幾法攝？」
【現代漢語翻譯】 現代漢語譯本：
攝。什麼是六十四法？即：慚（內心羞愧）以內心觀察和攝持諸根所攝；愧（對外羞愧）以守護外境和尊敬有德之人所攝；善語以求法和喜愛佛法所攝；安樂住以身靜和心靜所攝；謙下以不貢高自大和如佛所教導所攝；不動以身體不彎曲和心不彎曲所攝；無垢以去除貪嗔癡三垢和修習三解脫門所攝；無傷語以不粗暴和不說離間語所攝；無礙心以自我守護和守護他人所攝；對一切有情平等心以無分別和一味性所攝；不疲倦以如夢的自性和如幻的自性所攝；供給有情一切所需以神通和方便所攝；不害以羞恥心和相信業報所攝；對自己的財富知足以少欲和知足所攝；調柔以不急躁和不欺騙所攝；寂靜性以捨棄我執和無我所見所攝；不缺要期以觀察菩提心和順應菩提場所攝；決定拔濟以覺悟魔業和諸佛加持所攝；善住慧以不輕率和不浮躁所攝；不動慧以心如山和不轉移所攝；如說性以善業和不後悔所攝；能作以實性和真性所攝；正加行以順應因緣生法和遠離斷常二見所攝；正精進以加行和如理所攝；不退轉以正確斷除煩惱和不懈怠所攝；超勝以勇猛和精進所攝；從他聽聞以善友和求法所攝；如理作意以奢摩他（止）資糧和毗缽舍那（觀）資糧所攝；親近善友以承順和恭敬所攝；隨順善友以身輕利和心輕利所攝；正行勇猛以涅槃和離欲所攝；靜慮觀察以因不壞和果不壞所攝。善男子！這三十二法被六十四法所攝。
又問：『善男子！這六十四法又被幾法所攝？』 English version:
'Comprehension. What are the sixty-four? They are: shame (internal sense of shame) is comprehended by internal observation and the control of the senses; embarrassment (external sense of shame) is comprehended by guarding external objects and respecting the virtuous; good speech is comprehended by seeking the Dharma and delighting in the Dharma; peaceful abiding is comprehended by the tranquility of body and mind; humility is comprehended by not being arrogant and following the Dharma; immovability is comprehended by the body not being crooked and the mind not being crooked; purity is comprehended by removing the three defilements (greed, hatred, delusion) and cultivating the three doors to liberation; harmless speech is comprehended by not being harsh and not speaking divisive words; unobstructed mind is comprehended by self-protection and protecting others; equanimity towards all sentient beings is comprehended by non-discrimination and oneness; not being weary is comprehended by the dream-like nature and the illusion-like nature; providing all necessities to sentient beings is comprehended by supernatural powers and skillful means; non-harming is comprehended by shame and belief in karmic retribution; contentment with one's own wealth is comprehended by few desires and contentment; gentleness is comprehended by not being agitated and not deceiving; peaceful nature is comprehended by abandoning the concept of self and the view of no-self; not missing the appointed time is comprehended by observing the Bodhi mind and following the Bodhi place; decisive deliverance is comprehended by awakening to the works of Mara and the blessings of all Buddhas; well-established wisdom is comprehended by not being rash and not being agitated; immovable wisdom is comprehended by the mind being like a mountain and not being moved; truthfulness is comprehended by good actions and not regretting; ability to act is comprehended by reality and truth; right effort is comprehended by following the law of dependent origination and abandoning the views of permanence and annihilation; right diligence is comprehended by effort and being in accordance with the Dharma; non-retrogression is comprehended by correct cutting off of afflictions and not being lazy; transcendence is comprehended by courage and diligence; hearing from others is comprehended by good friends and seeking the Dharma; right mindfulness is comprehended by the resources of Samatha (calm abiding) and Vipassana (insight); closeness to good friends is comprehended by obedience and respect; following good friends is comprehended by the lightness of body and the lightness of mind; right practice of courage is comprehended by Nirvana and detachment; meditative observation is comprehended by the cause not being destroyed and the effect not being destroyed. Good man! These thirty-two dharmas are comprehended by the sixty-four dharmas.'
Again, he asked: 'Good man! By how many dharmas are these sixty-four dharmas comprehended?'
【English Translation】 'Comprehension. What are the sixty-four? They are: shame (internal sense of shame) is comprehended by internal observation and the control of the senses; embarrassment (external sense of shame) is comprehended by guarding external objects and respecting the virtuous; good speech is comprehended by seeking the Dharma and delighting in the Dharma; peaceful abiding is comprehended by the tranquility of body and mind; humility is comprehended by not being arrogant and following the Dharma; immovability is comprehended by the body not being crooked and the mind not being crooked; purity is comprehended by removing the three defilements (greed, hatred, delusion) and cultivating the three doors to liberation; harmless speech is comprehended by not being harsh and not speaking divisive words; unobstructed mind is comprehended by self-protection and protecting others; equanimity towards all sentient beings is comprehended by non-discrimination and oneness; not being weary is comprehended by the dream-like nature and the illusion-like nature; providing all necessities to sentient beings is comprehended by supernatural powers and skillful means; non-harming is comprehended by shame and belief in karmic retribution; contentment with one's own wealth is comprehended by few desires and contentment; gentleness is comprehended by not being agitated and not deceiving; peaceful nature is comprehended by abandoning the concept of self and the view of no-self; not missing the appointed time is comprehended by observing the Bodhi mind and following the Bodhi place; decisive deliverance is comprehended by awakening to the works of Mara and the blessings of all Buddhas; well-established wisdom is comprehended by not being rash and not being agitated; immovable wisdom is comprehended by the mind being like a mountain and not being moved; truthfulness is comprehended by good actions and not regretting; ability to act is comprehended by reality and truth; right effort is comprehended by following the law of dependent origination and abandoning the views of permanence and annihilation; right diligence is comprehended by effort and being in accordance with the Dharma; non-retrogression is comprehended by correct cutting off of afflictions and not being lazy; transcendence is comprehended by courage and diligence; hearing from others is comprehended by good friends and seeking the Dharma; right mindfulness is comprehended by the resources of Samatha (calm abiding) and Vipassana (insight); closeness to good friends is comprehended by obedience and respect; following good friends is comprehended by the lightness of body and the lightness of mind; right practice of courage is comprehended by Nirvana and detachment; meditative observation is comprehended by the cause not being destroyed and the effect not being destroyed. Good man! These thirty-two dharmas are comprehended by the sixty-four dharmas.' Again, he asked: 'Good man! By how many dharmas are these sixty-four dharmas comprehended?'
答言：「善男子！此六十四法以一百二十八法所攝。所謂：內觀察以觀空及觀性所攝；攝諸根以正念及正知所攝；護外境以防諸根及不馳散所攝；敬有德以觀自過智者及不求他過智者所攝；求法以自要期勇猛不退及於他作惡不念所攝；愛樂法以求法及順法所攝；身靜以離昏沉及離癡性所攝；心靜以遍知及斷除煩惱所攝；不貢高以不憍慢及斷暴惡所攝；如法語以斷不善法及滿一切善法所攝；身不曲以不粗語及不惡語所攝；心不曲以正念及正三摩地所攝；除三垢以不凈觀及慈悲觀所攝；修三解脫門以無數取趣及勝義所攝；不粗獷以利益語及安樂語所攝；無離間語以不壞語及和合語所攝；自護以不作一切罪及積一切福所攝；護他以忍辱及柔和所攝；無簡別以等虛空心及如風心所攝；一味性以真如及法界性所攝；如夢自性以見、聞、覺、知法及所經不受用法所攝；如幻自性以誑惑及遍計分別所攝；神通以成辦利益及順智慧所攝；方便以慧光明及觀有情所攝；羞恥以悔已不生及無覆藏自過所攝；信業報以現證諸法不生放逸及畏後世苦所攝；少欲以清凈受用及離無厭足心所攝；知足以易滿及易養所攝；不躁動以究竟盡及無諍所攝；不欺誑以實語及法柔和所攝；舍吾我以不計因及摧惡見所攝；無我所以無我慢及無貪所攝；觀菩
提心以不希望劣乘及悲愍有情所攝；順菩提場以摧伏諸魔及現證佛法所攝；覺悟魔業以善友教授及修習般若波羅蜜多所攝；諸佛加持以如說所作及不捨一切有情所攝；不輕躁以心如地及斷愛憎所攝；不掉動以離惡作及觀無常所攝；心如山以不高及不下所攝；不移轉以不退壞願行及勝進願行所攝；善作業以智所作及不追念魔事所攝；不悔以戒清凈及三摩地清凈所攝；實性以世俗諦及勝義諦所攝；真性以真如及真實所攝；順緣生以因及緣所攝；離斷常以無生及無滅所攝；加行以信業果及拔除業所攝；如理以遠離道及不生道所攝；正斷以斷不善及不斷善所攝；不懈慢以心力及身力所攝；勇猛以審諦及不失修行所攝；精進以不雜心及不退轉所攝；善友以恭敬及供養所攝；求法以求正智及求解脫所攝；奢摩他資糧以身遠離及心遠離所攝；毗缽舍那資糧以聞法不厭及如理作意所攝；承順以禮拜及合掌所攝；恭敬以實語及不欺誑所攝；身輕利以于食知量及初、中、后夜警策睡眠相應所攝；心輕利以無慾及正思惟所攝；涅槃以離無常及苦所攝；離欲以無我及無攝受所攝；因不壞以寂滅因及勝解所攝；果不壞以如瑜伽不欺誑及如勝解果讚歎所攝。善男子！是為六十四法以一百二十八法所攝。善男子！如是我已略說一切法所攝，若倍倍說諸
法增數，以我無斷辯才，或於一劫或餘一劫不可窮盡。」
爾時，寶手菩薩聞大虛空藏菩薩說是諸法所攝之時，得未曾有，踴躍無量，即以右掌覆此三千大千世界，于剎那頃，盡十方界所有花鬘、涂香、末香、幢幡、衣服、眾妙音樂，皆從寶手右掌之中如雨而下，遍滿三千大千世界，花至於膝，幢幡、衣服周遍虛空嚴飾交映，百千音樂不鼓自鳴。于其聲中出伽陀曰：
「持德顯德百福滿， 摧魔念慧具修行； 善說法要大沙門， 能摧十方有漏行。 殊勝修持吉祥滿， 降伏怖畏離塵惛； 能度人、天置涅槃， 十力盡漏心無相。 以微妙音演說法， 不失不謬三垢除； 人、天無比三界尊， 隨順世間能與樂。 念慧修持悉圓滿， 十力最勝壞魔軍； 由是能開甘露門， 無有塵累善調御。 遊行不動出於眾， 十力調伏利人、天； 妙慧如空無所依， 法界不動安如地。 聲光能壞諸塵暗， 是故妙贊離垢尊； 慧光照曜滿吉祥， 光顯牟尼蔽魔眾。 隨化人、天在三有， 示定、示亂離攀緣； 世間無礙悉如空， 故佛調伏人、天眾。 三千大海量可悉， 十方虛空猶可步； 一切有情心可知， 如來功德難思測。」
說此伽
【現代漢語翻譯】 現代漢語譯本 『法增數』，以我無礙的辯才，即使在一劫或更長的時間裡也無法窮盡。」 當時，寶手菩薩（Ratnapāṇi Bodhisattva）聽到大虛空藏菩薩（Mahākāśyapa Bodhisattva）講述這些法所包含的意義時，感到前所未有的歡喜，激動不已。他立即用右掌覆蓋了這三千大千世界，在剎那間，從十方世界收集來的所有花鬘、涂香、末香、幢幡、衣服、各種美妙的音樂，都從寶手的右掌中像雨一樣落下，遍佈三千大千世界。花朵堆積到膝蓋高，幢幡和衣服遍佈虛空，交相輝映，裝飾得無比莊嚴，百千種音樂不敲自鳴。在這些聲音中，傳出了偈頌： 『持有功德，彰顯功德，百福圓滿，摧毀魔障，念力與智慧兼具修行；善於宣說佛法要義的大沙門（śramaṇa），能摧毀十方有漏的修行。 殊勝的修行，吉祥圓滿，降伏恐懼，遠離塵世的昏昧；能引導人天眾生到達涅槃，十力（daśabala）圓滿，斷盡煩惱，心無所執。 以微妙的音聲演說佛法，不失誤，不謬誤，去除三垢（貪嗔癡）；人天無比的三界至尊，隨順世間，能給予快樂。 念力與智慧的修行都圓滿，十力最為殊勝，摧毀魔軍；因此能開啟甘露之門，沒有塵世的牽累，善於調御。 不動搖地出現在大眾之中，以十力調伏利益人天；妙慧如虛空般無所依，法界不動，安穩如大地。 聲音和光明能摧毀一切塵世的黑暗，因此讚美這位離垢的至尊；智慧的光芒照耀，充滿吉祥，光顯釋迦牟尼（Śākyamuni），遮蔽魔眾。 隨順教化人天眾生在三有（欲界、色界、無色界）中，示現禪定，示現散亂，遠離攀緣；世間無礙，一切都如虛空，所以佛陀調伏人天眾生。 三千大海的容量可以測量，十方虛空也可以跨越；一切有情眾生的心可以知曉，如來的功德難以思量。』 說完這些偈頌
【English Translation】 English version 『The number of dharmas increases,』 with my unobstructed eloquence, it cannot be exhausted even in one kalpa or more than one kalpa.」 At that time, Bodhisattva Ratnapāṇi (寶手菩薩) , upon hearing Bodhisattva Mahākāśyapa (大虛空藏菩薩) explain the meaning of these dharmas, felt unprecedented joy and boundless excitement. He immediately covered this three-thousand-great-thousand world with his right palm, and in an instant, all the flower garlands, scented ointments, powdered incense, banners, clothing, and various wonderful music from the ten directions fell like rain from Ratnapāṇi's right palm, filling the three-thousand-great-thousand world. The flowers piled up to knee-height, and the banners and clothing filled the void, interweaving and decorating it with unparalleled splendor. Hundreds of thousands of musical instruments played without being struck. From these sounds, a gatha (偈頌) emerged: 『Holding virtue, manifesting virtue, fulfilling a hundred blessings, destroying demonic obstacles, possessing both mindfulness and wisdom in practice; the great śramaṇa (沙門) who is skilled in expounding the essence of the Dharma, can destroy the defiled practices of the ten directions. Superior practice, auspicious fulfillment, subduing fear, and being free from the dullness of the world; able to guide humans and devas to Nirvana, the ten powers (daśabala) are complete, all afflictions are extinguished, and the mind is without attachment. Expounding the Dharma with subtle sounds, without error or mistake, removing the three poisons (greed, hatred, and ignorance); the incomparable lord of the three realms, who is in harmony with the world, can give happiness. The practice of mindfulness and wisdom is complete, the ten powers are most supreme, destroying the army of Mara; therefore, able to open the gate of nectar, without worldly entanglements, skilled in taming. Appearing unmoving among the masses, using the ten powers to tame and benefit humans and devas; wondrous wisdom is like the void, without reliance, the Dharma realm is unmoving, stable as the earth. Sound and light can destroy all the darkness of the world, therefore, praise this immaculate lord; the light of wisdom shines, full of auspiciousness, illuminating Śākyamuni (釋迦牟尼), obscuring the demonic hosts. Following and transforming humans and devas in the three realms (desire realm, form realm, formless realm), showing samadhi, showing distraction, and being free from clinging; the world is unobstructed, all is like the void, therefore, the Buddha tames humans and devas. The capacity of the three thousand great oceans can be measured, the ten directions of the void can be traversed; the minds of all sentient beings can be known, the merits of the Tathagata are immeasurable.』 Having spoken these gathas
他讚歎佛時，天魔波旬嚴四種兵，來詣佛所住眾會前，現其自身如長者形，頭面禮足住在一面，白佛言：「世尊！此大虛空藏菩薩及寶手菩薩，是二正士，成就無量無邊功德，又能示現如是種種奇特神通利益之事。于未來世，而有有情聞此經典，開悟信解思惟者不？」
佛告波旬：「未來世中，信此經者其數甚少。如以一毛端折為百千分，以此一分于大海中取一滴水。善男子！信此經者如毛端水，不信之者如大海水。」
時魔波旬聞是語已，心大歡喜，踴躍歌舞出于眾會。
爾時，舍利子白佛言：「世尊！此是何人？歡喜踴躍出于眾會。」
佛告舍利子：「是天魔波旬，現長者形來至我所，欲隱蔽正法，聞說後世信經者少，心生慶快，是故唱言：『沙門瞿曇眷屬減少，我眷屬多。』」
爾時，魔波旬生歡喜已，出於眾會欲還天宮。作如是念：「此虛空藏及余菩薩，並於瞿曇所有功德，皆悉減少。」
時，虛空藏菩薩，即以神力制魔波旬及其眷屬，住于空中令不得去。而告魔言：「波旬！虛空無礙，何不速去還？」
爾時，天宮魔即答言：「汝見虛空無有障礙；我觀空中盡唯暗黑，不知所從；唯向下觀見佛世尊光明普照。」
時虛空藏菩薩，告波旬言：「波旬！豈有
【現代漢語翻譯】 現代漢語譯本 當他讚歎佛陀時，天魔波旬（欲界第六天之魔王）率領四種軍隊，來到佛陀所在的集會前，顯現自身為長者模樣，頭面禮拜佛足，站在一旁，對佛說：『世尊！這位大虛空藏菩薩（菩薩名，象徵智慧廣大如虛空）和寶手菩薩（菩薩名，象徵能以智慧之手給予眾生利益），這兩位正士，成就了無量無邊的功德，又能示現如此種種奇特的神通利益之事。在未來世，會有眾生聽聞這部經典，開悟、信解、思惟嗎？』 佛陀告訴波旬：『在未來世中，相信這部經典的人會非常少。就像用一根毛髮的尖端折成百千份，用其中一份從大海中取出一滴水。善男子！相信這部經典的人就像毛端上的水，不相信的人就像大海里的水。』 當時，魔波旬聽到這話后，心中非常歡喜，跳躍歌舞著離開了集會。 這時，舍利子（佛陀十大弟子之一，以智慧著稱）對佛說：『世尊！這個人是誰？如此歡喜跳躍著離開集會。』 佛陀告訴舍利子：『他是天魔波旬，顯現長者模樣來到我這裡，想要隱蔽正法，聽到說後世相信這部經典的人很少，心中感到慶幸，所以高聲說：『沙門瞿曇（釋迦牟尼佛的別稱）的眷屬減少了，我的眷屬增多了。』 當時，魔波旬生起歡喜心后，離開集會想要返回天宮。他這樣想：『這位虛空藏菩薩和其餘菩薩，以及瞿曇所有的功德，都會減少。』 這時，虛空藏菩薩立即用神力制止魔波旬及其眷屬，讓他們停留在空中無法離去。並對魔說：『波旬！虛空沒有障礙，為何不快點回去？』 當時，天宮的魔回答說：『你看到虛空沒有障礙；我看到空中儘是黑暗，不知從何處去；唯有向下看才能看到佛世尊的光明普照。』 這時，虛空藏菩薩告訴波旬說：『波旬！難道有'
【English Translation】 English version When he praised the Buddha, the heavenly demon Pāpīyas (the demon king of the sixth heaven of the desire realm), leading four kinds of troops, came to the assembly where the Buddha was staying. He manifested himself in the form of an elder, bowed his head to the Buddha's feet, and stood to one side, saying to the Buddha: 'World Honored One! These two noble beings, the great Akasagarbha Bodhisattva (Bodhisattva name, symbolizing wisdom as vast as space) and Ratnapani Bodhisattva (Bodhisattva name, symbolizing the ability to give benefits to sentient beings with the hand of wisdom), have achieved immeasurable and boundless merits, and can also manifest such various extraordinary and beneficial miraculous powers. In the future, will there be sentient beings who hear this scripture, awaken, believe, understand, and contemplate it?' The Buddha told Pāpīyas: 'In the future, those who believe in this scripture will be very few. It is like taking a single hair tip, breaking it into a hundred thousand parts, and using one of those parts to take a drop of water from the ocean. Good man! Those who believe in this scripture are like the water on the hair tip, and those who do not believe are like the water in the ocean.' At that time, when the demon Pāpīyas heard these words, he was very happy in his heart, and he danced and sang as he left the assembly. At this time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One! Who is this person? He is so happy and dancing as he leaves the assembly.' The Buddha told Sariputra: 'He is the heavenly demon Pāpīyas, who manifested himself in the form of an elder and came to me, wanting to conceal the true Dharma. When he heard that there would be few who believe in this scripture in the future, he felt fortunate, so he proclaimed: 'The retinue of the Śramaṇa Gautama (another name for Shakyamuni Buddha) has decreased, and my retinue has increased.' At that time, after Pāpīyas had generated joy, he left the assembly, intending to return to his heavenly palace. He thought: 'The merits of this Akasagarbha Bodhisattva and the other Bodhisattvas, as well as all the merits of Gautama, will all decrease.' At this time, Akasagarbha Bodhisattva immediately used his divine power to restrain Pāpīyas and his retinue, causing them to remain in the air and unable to leave. He said to the demon: 'Pāpīyas! Space is unobstructed, why don't you quickly return?' At that time, the demon from the heavenly palace replied: 'You see that space is unobstructed; I see only darkness in the air, and I do not know where to go; only when I look down can I see the light of the World Honored Buddha shining everywhere.' At this time, Akasagarbha Bodhisattva told Pāpīyas: 'Pāpīyas! Is there'
內心意樂白法，外見暗耶？無如是理。」
時魔波旬自知內心常懷嫉惱，深生愧恥，白虛空藏菩薩言：「我從今日之後更不復作魔羅之業。」
虛空藏菩薩言：「波旬！是為希有，是為難事，能發如是堅固之愿。波旬！汝及眷屬，宜應下來於如來所聽聞法要。所以者何？佛世難值。」時魔波旬意還本宮志不樂聽，以虛空藏告敕之故，與諸眷屬從於空中，俯仰而下。
爾時，虛空藏菩薩告眾菩薩言：「諸仁者頗能宣說超越諸魔之法門耶？各隨所樂說之。」
時彼會中有菩薩名曰山王，作如是言：「若有求離魔之境界，是墮魔界。若知一切境界皆是佛界無有魔界，是人則名隨佛境界。入佛境者尚不見有佛之境界，況余境界。菩薩由此超越魔道，是故名為超魔法門。」
寶吉祥菩薩曰：「心緣慮者為魔境界，若復於法無所緣慮，知一切法皆無所得，則獲無阿賴耶。彼何有魔之所為作？是為菩薩超魔法門。」
寶手菩薩曰：「若有執著則墮魔境，若不取著則無諍競，與一與二不共心俱，何況諸魔。若菩薩證此不俱法門，則超魔境；是為菩薩超魔法門。」
寶勇菩薩曰：「若墮空有是為有諍，以有諍故，則住魔境。若不墮空有，隨順相識而無所轉，住無相際，則超魔境。是為菩薩超
【現代漢語翻譯】 現代漢語譯本：內心意念傾向於清凈的法，外在卻顯現為黑暗嗎？沒有這樣的道理。」 當時，魔王波旬（Mara Papiyas，佛教中的魔王）自知內心常懷嫉妒惱恨，深感慚愧，對虛空藏菩薩（Akasagarbha Bodhisattva，象徵智慧和慈悲的菩薩）說：「我從今天之後，再也不做魔羅（Mara，魔）的行爲了。」 虛空藏菩薩說：「波旬！這真是稀有難得，能發出如此堅定的誓願。波旬！你和你的眷屬，應該下來到如來（Tathagata，佛的稱號）那裡聽聞佛法要義。為什麼呢？因為佛陀出世是很難遇到的。」當時，魔王波旬內心想回到自己的宮殿，不樂意聽法，但因為虛空藏菩薩的告誡，就和他的眷屬從空中俯身而下。 這時，虛空藏菩薩告訴眾菩薩說：「各位仁者，誰能宣說超越諸魔的方法呢？請各位隨自己的意願說吧。」 當時，在那個集會中，有一位菩薩名叫山王（Mount King），他這樣說：「如果有人追求脫離魔的境界，這本身就落入了魔的界限。如果知道一切境界都是佛的境界，沒有魔的境界，這個人就叫做隨順佛的境界。進入佛的境界的人，尚且看不到有佛的境界，何況其他的境界呢？菩薩由此超越魔道，所以叫做超越魔的方法。」 寶吉祥菩薩（Ratnaketu Bodhisattva，象徵吉祥和智慧的菩薩）說：「心有思慮就是魔的境界，如果對於法沒有思慮，知道一切法都無所得，就能獲得無阿賴耶（Alaya，佛教中儲存一切業力的識）。這樣的人，魔又有什麼可作為的呢？這就是菩薩超越魔的方法。」 寶手菩薩（Ratnapani Bodhisattva，象徵施予和智慧的菩薩）說：「如果有所執著，就會落入魔的境界；如果不執著，就不會有爭鬥，與一與二都不相應，何況是諸魔呢？如果菩薩證悟了這種不相應的法門，就能超越魔的境界；這就是菩薩超越魔的方法。」 寶勇菩薩（Ratnavikrama Bodhisattva，象徵勇猛精進的菩薩）說：「如果落入空或有，就會有爭論，因為有爭論，就會住在魔的境界。如果不落入空或有，隨順相識而不被其所轉，安住于無相的境界，就能超越魔的境界。這就是菩薩超越魔的方法。」
【English Translation】 English version: 'Is it that the inner intention is inclined towards pure Dharma, while outwardly it appears as darkness? There is no such reason.' At that time, Mara Papiyas (the demon king in Buddhism), knowing that his heart was always filled with jealousy and resentment, felt deep shame and said to Akasagarbha Bodhisattva (the Bodhisattva symbolizing wisdom and compassion): 'From today onwards, I will no longer engage in the deeds of Mara (demon).' Akasagarbha Bodhisattva said, 'Papiyas! This is rare and difficult, to be able to make such a firm vow. Papiyas! You and your retinue should come down to the Tathagata (the title of the Buddha) to hear the essence of the Dharma. Why is that? Because it is difficult to encounter the Buddha in the world.' At that time, Mara Papiyas wanted to return to his palace and was not willing to listen to the Dharma, but because of Akasagarbha Bodhisattva's admonition, he and his retinue descended from the sky. Then, Akasagarbha Bodhisattva said to the assembly of Bodhisattvas, 'Virtuous ones, who can expound the method of transcending all demons? Please speak according to your own inclinations.' At that time, in that assembly, there was a Bodhisattva named Mount King, who said, 'If one seeks to escape the realm of demons, this itself falls into the boundary of demons. If one knows that all realms are the realm of the Buddha, and there is no realm of demons, this person is called one who follows the realm of the Buddha. One who enters the realm of the Buddha does not even see the realm of the Buddha, let alone other realms. The Bodhisattva thus transcends the path of demons, and therefore it is called the method of transcending demons.' Ratnaketu Bodhisattva (the Bodhisattva symbolizing auspiciousness and wisdom) said, 'The mind that has thoughts is the realm of demons. If one has no thoughts about the Dharma, and knows that all dharmas are unattainable, then one obtains no Alaya (the storehouse consciousness in Buddhism). For such a person, what can demons do? This is the Bodhisattva's method of transcending demons.' Ratnapani Bodhisattva (the Bodhisattva symbolizing giving and wisdom) said, 'If there is attachment, one falls into the realm of demons. If there is no attachment, there will be no conflict, not corresponding to one or two, let alone demons. If a Bodhisattva realizes this non-corresponding Dharma, then one transcends the realm of demons; this is the Bodhisattva's method of transcending demons.' Ratnavikrama Bodhisattva (the Bodhisattva symbolizing courage and diligence) said, 'If one falls into emptiness or existence, there will be disputes. Because of disputes, one dwells in the realm of demons. If one does not fall into emptiness or existence, follows the consciousness without being turned by it, and dwells in the realm of no-form, then one transcends the realm of demons. This is the Bodhisattva's method of transcending demons.'
魔法門。」
寶思惟菩薩曰：「如來說一切妄想煩惱，如光影如影像，不轉非不轉，不來、不去、不住內外，若如是知者，則于分別煩惱不起，于分別煩惱不滅，則斷遍計，超于魔境；是為菩薩超魔法門。」
寶藏菩薩曰：「若有染不染則有愛憎；以有愛憎則墮魔行；若離憎愛名住平等；若住平等則于諸法種種相離；離諸相故平等思惟，得是平等名超魔境。是名菩薩超魔法門。」
離寶菩薩曰：「起於我者則為魔業。若我清凈何有魔為？所以者何？由我凈故煩惱清凈，煩惱凈故一切法清凈，由一切法凈故虛空清凈，住是虛空清凈法者則超魔境；是為菩薩超魔法門。」
法王菩薩曰：「譬如大王得灌頂已，有大營從無所怖畏，得灌頂菩薩亦復如是，以眾法寶而為眷屬，於一切魔無有怖畏。所以者何？彼灌頂位，滿足一切無量佛法法寶眷屬，能持十方一切諸佛所說之法，若菩薩住如是心則超魔境；是為菩薩超魔法門。」
山相擊王菩薩曰：「譬如有孔隙處風入其中，搖動於物有往來相。菩薩亦爾，若心有間隙心則搖動，以搖動故魔則得便；是故菩薩守護於心不令間隙。若心無間隙則諸相圓滿，以相圓滿故則空性圓滿；是為菩薩超魔法門。」
喜見菩薩曰：「于諸見中，見佛、見法是
【現代漢語翻譯】 現代漢語譯本 寶思惟菩薩（Ratnacinta Bodhisattva）說：『如來（Tathagata）說一切妄想煩惱，如同光影和影像，不是轉動也不是不轉動，不來、不去、不住在內外。如果像這樣理解，那麼對於分別煩惱就不會生起，對於分別煩惱也不會滅除，這樣就斷除了遍計所執性（parikalpita），超越了魔境；這就是菩薩超越魔法門的方法。』 寶藏菩薩（Ratnagarbha Bodhisattva）說：『如果存在染污或不染污的觀念，就會有愛和憎；因為有愛和憎，就會墮入魔的行徑；如果遠離憎恨和愛，就叫做安住于平等；如果安住于平等，那麼對於諸法（dharma）的種種相就會遠離；因為遠離諸相，所以平等地思惟，得到這種平等就叫做超越魔境。這就是菩薩超越魔法門的方法。』 離寶菩薩（Vigataratna Bodhisattva）說：『生起「我」的觀念就是魔的作為。如果「我」是清凈的，哪裡會有魔呢？為什麼呢？因為「我」清凈，所以煩惱清凈；因為煩惱清凈，所以一切法清凈；因為一切法清凈，所以虛空清凈。安住于這種虛空清凈法的人就超越了魔境；這就是菩薩超越魔法門的方法。』 法王菩薩（Dharmaraja Bodhisattva）說：『譬如大王得到灌頂之後，有強大的軍隊跟隨，無所畏懼。得到灌頂的菩薩也是這樣，以眾多的法寶作為眷屬，對於一切魔都沒有畏懼。為什麼呢？因為他所處的灌頂地位，圓滿了所有無量的佛法法寶眷屬，能夠持有十方一切諸佛所說的法。如果菩薩安住于這樣的心，就超越了魔境；這就是菩薩超越魔法門的方法。』 山相擊王菩薩（Parvatakuta-raja Bodhisattva）說：『譬如在有孔隙的地方，風會進入其中，搖動物體，有往來的現象。菩薩也是這樣，如果心中有間隙，心就會搖動，因為搖動，魔就會得逞；所以菩薩要守護自己的心，不讓它有間隙。如果心沒有間隙，那麼諸相就會圓滿，因為諸相圓滿，所以空性（sunyata）就會圓滿；這就是菩薩超越魔法門的方法。』 喜見菩薩（Pramudita-darsana Bodhisattva）說：『在各種見解中，認為見到佛、見到法是魔的作為。為什麼呢？因為佛和法是無相的，如果執著于相，就會墮入魔的行徑。如果能理解佛和法是無相的，那麼就超越了魔境；這就是菩薩超越魔法門的方法。』
【English Translation】 English version Ratnacinta Bodhisattva said: 'The Tathagata (如來) says that all delusive thoughts and afflictions are like light and shadows, like reflections. They neither turn nor not turn, they neither come nor go, they do not abide internally or externally. If one understands this way, then one will not arise in discriminating afflictions, nor will one extinguish discriminating afflictions. Thus, one cuts off the parikalpita (遍計所執性), and transcends the realm of Mara (魔境); this is how a Bodhisattva transcends the gate of Mara.' Ratnagarbha Bodhisattva said: 'If there is the concept of defilement or non-defilement, then there will be love and hate. Because of love and hate, one falls into the actions of Mara. If one is free from hate and love, it is called abiding in equality. If one abides in equality, then one is separated from the various forms of all dharmas (諸法). Because one is separated from all forms, one contemplates equally, and attaining this equality is called transcending the realm of Mara. This is how a Bodhisattva transcends the gate of Mara.' Vigataratna Bodhisattva said: 'The arising of the concept of 「I」 is the work of Mara. If 「I」 is pure, where would Mara be? Why is that? Because 「I」 is pure, therefore afflictions are pure. Because afflictions are pure, therefore all dharmas are pure. Because all dharmas are pure, therefore space is pure. One who abides in this pure dharma of space transcends the realm of Mara; this is how a Bodhisattva transcends the gate of Mara.' Dharmaraja Bodhisattva said: 'For example, when a great king receives the consecration, he has a large army following him and is without fear. A Bodhisattva who has received consecration is also like this, with many dharma treasures as his retinue, he has no fear of any Mara. Why is that? Because his consecrated position is filled with all the immeasurable Buddha dharma treasures as his retinue, and he can uphold all the dharmas spoken by all the Buddhas in the ten directions. If a Bodhisattva abides in such a mind, he transcends the realm of Mara; this is how a Bodhisattva transcends the gate of Mara.' Parvatakuta-raja Bodhisattva said: 'For example, when there is a gap, wind enters it, shaking objects and causing them to move back and forth. A Bodhisattva is also like this. If there is a gap in the mind, the mind will be shaken. Because of this shaking, Mara will take advantage. Therefore, a Bodhisattva must guard his mind and not allow it to have gaps. If the mind has no gaps, then all forms will be complete. Because all forms are complete, therefore emptiness (sunyata, 空性) will be complete; this is how a Bodhisattva transcends the gate of Mara.' Pramudita-darsana Bodhisattva said: 'Among all views, to view the Buddha and to view the Dharma is the work of Mara. Why is that? Because the Buddha and the Dharma are without form. If one clings to form, one will fall into the actions of Mara. If one can understand that the Buddha and the Dharma are without form, then one transcends the realm of Mara; this is how a Bodhisattva transcends the gate of Mara.'
為最勝。此中見佛者不以色見，不以受、想、行、識見。於一切法都無所見，是真見佛。見法者，於一切法離於作意，不見文字、不生貪著，是真見法。以見佛、見法得成就故，能超魔境。是為菩薩超魔法門。」
帝網菩薩曰：「起念思惟名為魔業，菩薩于彼因緣，若有動念思惟，不如理作意，皆是魔作。若不動、不念，不起思惟、不生於觸，則超魔境。是為菩薩超魔法門。」
功德王光明菩薩曰：「若有對治則為魔業，若無對治即為法界，一切諸法皆順法界，若入法界則無魔界。所以者何？離於法界魔不可得，法界、魔界同真如性無有少異，菩薩解此則入一道超于魔境。是為菩薩超魔法門。」
香象菩薩曰：「無力者魔得其便，有力者魔不得便。無力者謂於三解脫門聞生驚怖，有力者於三解脫門聞不驚怖。何以故？若證解脫則不驚怖，通達此者不生驚怖，善修行者亦不驚怖，無驚怖故則超魔境。是為菩薩超魔法門。」
慈氏菩薩曰：「猶如大海同一鹹味，佛法智海同一法味，亦復如是。若佛、若法，悉皆平等空無相愿，不生不起一相平等一味平等；若菩薩了知一味相者則超魔境。是為菩薩超魔法門。」
虛空藏菩薩曰：「仁者！譬如虛空超過一切所有境界，亦無眼、耳、鼻、舌、身
【現代漢語翻譯】 現代漢語譯本 最殊勝的。這裡所說的見佛，不是用色相去看，也不是用感受、思想、行為、意識去看。對於一切法都無所見，這才是真正的見佛。所說的見法，是對一切法都遠離了主觀意念，不執著于文字，不生起貪戀執著，這才是真正的見法。因為見到佛、見到法而獲得成就，就能超越魔境。這就是菩薩超越魔障的法門。 帝網菩薩（菩薩名）說：『生起念頭思慮就叫做魔業，菩薩對於這些因緣，如果有動念思慮，不如理作意，都是魔所為。如果不動念、不思慮，不起念頭、不產生觸覺，就能超越魔境。這就是菩薩超越魔障的法門。』 功德王光明菩薩（菩薩名）說：『如果有對治，那就是魔業；如果沒有對治，那就是法界（宇宙萬法的本體），一切諸法都順應法界，如果進入法界就沒有魔界。為什麼呢？因為離開了法界，魔就不可得，法界和魔界都具有真如（事物的真實本性）的性質，沒有絲毫差別，菩薩如果理解了這個道理，就能進入唯一的道路，超越魔境。這就是菩薩超越魔障的法門。』 香象菩薩（菩薩名）說：『沒有力量的人，魔就容易得逞；有力量的人，魔就不能得逞。沒有力量的人，是指聽到三解脫門（空、無相、無愿）就產生驚恐；有力量的人，是指聽到三解脫門不產生驚恐。為什麼呢？如果證悟了解脫就不會驚恐，通達這個道理的人不會產生驚恐，善於修行的人也不會驚恐，因為沒有驚恐就能超越魔境。這就是菩薩超越魔障的法門。』 慈氏菩薩（菩薩名）說：『就像大海只有一種鹹味，佛法的智慧之海也只有一種法味，也是這樣。無論是佛還是法，都平等空無相愿，不生不滅，一相平等，一味平等；如果菩薩了知這一味相，就能超越魔境。這就是菩薩超越魔障的法門。』 虛空藏菩薩（菩薩名）說：『仁者！譬如虛空超越一切所有境界，也沒有眼、耳、鼻、舌、身』
【English Translation】 English version The most excellent. Seeing the Buddha here is not seeing with form, nor with feeling, thought, action, or consciousness. To have no perception of all dharmas is the true seeing of the Buddha. Seeing the Dharma is to be detached from intention in all dharmas, not clinging to words, and not giving rise to greed and attachment; this is the true seeing of the Dharma. Because of achieving through seeing the Buddha and seeing the Dharma, one can transcend the realm of demons. This is the Dharma gate for Bodhisattvas to transcend demonic obstacles. The Bodhisattva Diwang (name of a Bodhisattva) said: 'The arising of thoughts and contemplation is called demonic activity. If a Bodhisattva, in relation to these causes and conditions, has thoughts and contemplation, and does not engage in proper intention, it is all the work of demons. If one does not move, does not think, does not arise thoughts, and does not give rise to contact, then one transcends the realm of demons. This is the Dharma gate for Bodhisattvas to transcend demonic obstacles.' The Bodhisattva King of Merit and Light (name of a Bodhisattva) said: 'If there is counteraction, it is demonic activity; if there is no counteraction, it is the Dharma realm (the essence of all phenomena). All dharmas accord with the Dharma realm. If one enters the Dharma realm, there is no demonic realm. Why is this? Because apart from the Dharma realm, demons cannot be found. The Dharma realm and the demonic realm share the same nature of Suchness (the true nature of things), without any difference. If a Bodhisattva understands this, they enter the one path and transcend the realm of demons. This is the Dharma gate for Bodhisattvas to transcend demonic obstacles.' The Bodhisattva Fragrant Elephant (name of a Bodhisattva) said: 'Those without strength are easily taken advantage of by demons, while those with strength are not. Those without strength are those who, upon hearing of the three doors of liberation (emptiness, signlessness, wishlessness), become frightened. Those with strength are those who, upon hearing of the three doors of liberation, do not become frightened. Why is this? If one realizes liberation, one will not be frightened. Those who understand this do not become frightened. Those who practice well also do not become frightened. Because there is no fear, one transcends the realm of demons. This is the Dharma gate for Bodhisattvas to transcend demonic obstacles.' The Bodhisattva Maitreya (name of a Bodhisattva) said: 'Just as the great ocean has one salty taste, the ocean of wisdom of the Buddha Dharma has one Dharma taste, it is also like this. Whether it is the Buddha or the Dharma, all are equal in emptiness, signlessness, and wishlessness, without arising or ceasing, one aspect is equal, one taste is equal; if a Bodhisattva understands this one taste, they transcend the realm of demons. This is the Dharma gate for Bodhisattvas to transcend demonic obstacles.' The Bodhisattva Akasagarbha (name of a Bodhisattva) said: 'Virtuous ones! Just as space transcends all realms, and has no eyes, ears, nose, tongue, or body'
、意。菩薩如是知一切法自性清凈，猶如虛空，等身、口、意入智光明，若得智光則超魔境。是為菩薩超魔法門。」
文殊師利菩薩曰：「仁者！汝等所說悉是魔境。何以故？施設文字皆為魔業，乃至佛語猶為魔業。無有言說，離諸文字，魔無能為。若無施設即無我見及文字見，以無我故，則于諸法無有損益，如是入者則超魔境。是為菩薩超魔法門。」
爾時，大虛空藏菩薩告魔波旬言：「汝聞說此超魔境界法門不邪？」
波旬答言：「唯然，已聞。」
虛空藏言：「波旬！汝敢於此諸大菩薩所說超魔境界法門，作魔事不？」
答言：「大士！我或昔聞超魔境界殊勝法門，或復當聞，終不敢能為其魔業，何況現證。」
爾時，會中有四護菩提場眷屬天：一名、嗢卻梨；二名、三牟得卻梨；三名、具香；四名、凈信。時此四天告波旬言：「我昔見汝于菩提樹下，如來正坐道場成正覺時，汝率營從與作留難。世尊彼時以慈悲、調柔、戒聞、定慧、堅固、勇猛、精進、福智，以其寶手擊觸于地，無量世界應時震動。世尊神力已摧伏汝及其眷屬，應自證明。今復更于佛菩薩所欲為魔業？波旬！汝及眷屬，而今之後，于佛菩薩宜應尊重修諸供養。」
爾時，波旬即時變化八萬四千俱
【現代漢語翻譯】 現代漢語譯本：菩薩這樣了知一切法的自性清凈，猶如虛空，使身、口、意融入智慧光明，如果得到智慧光明就超越了魔的境界。這就是菩薩超越魔的法門。 文殊師利菩薩說：『各位仁者！你們所說的都是魔的境界。為什麼呢？設立文字都是魔的事業，乃至佛說的話也是魔的事業。沒有言說，脫離一切文字，魔就無能為力。如果沒有設立，就沒有我見和文字見，因為沒有我，那麼對於一切法就沒有損益，像這樣進入的就超越了魔的境界。這就是菩薩超越魔的法門。』 這時，大虛空藏菩薩告訴魔波旬說：『你聽到說這個超越魔境界的法門了嗎？』 波旬回答說：『是的，聽到了。』 虛空藏說：『波旬！你敢對這些大菩薩所說的超越魔境界的法門，做魔事嗎？』 波旬回答說：『大士！我或許以前聽過超越魔境界殊勝的法門，或許將來會聽到，終究不敢做魔的事業，何況現在親身驗證。』 這時，會中有四位護持菩提道場的眷屬天：一名叫嗢卻梨（Uccalī），二名叫三牟得卻梨（Samudracalī），三名叫具香（Gandhā），四名叫凈信（Śuddhādhimukti）。當時這四位天告訴波旬說：『我們以前看見你在菩提樹下，如來（Tathāgata）正坐在道場成就正覺時，你率領部下前去阻撓。世尊（Bhagavān）當時以慈悲、調柔、戒聞、定慧、堅固、勇猛、精進、福智，用他的寶手觸碰地面，無量世界應時震動。世尊的神力已經摧伏了你和你的部下，應該自己證明。現在又想在佛菩薩面前做魔的事業嗎？波旬！你和你的部下，從今以後，對於佛菩薩應該尊重，修習各種供養。』 這時，波旬立刻變化出八萬四千俱胝（koṭi）...
【English Translation】 English version: A Bodhisattva thus knows that the self-nature of all dharmas is pure, like space, and integrates body, speech, and mind into the light of wisdom. If one obtains the light of wisdom, one transcends the realm of demons. This is the Dharma gate for a Bodhisattva to transcend demons. Mañjuśrī Bodhisattva said, 『O virtuous ones! All that you have spoken is the realm of demons. Why? Because the establishment of words is the work of demons, and even the words of the Buddha are the work of demons. Without speech, apart from all words, demons have no power. If there is no establishment, then there is no self-view or view of words. Because there is no self, then there is no gain or loss in all dharmas. One who enters in this way transcends the realm of demons. This is the Dharma gate for a Bodhisattva to transcend demons.』 At that time, the Bodhisattva Mahākāśyapa said to the demon Pāpīyas, 『Have you heard this Dharma gate of transcending the realm of demons?』 Pāpīyas replied, 『Yes, I have heard it.』 Mahākāśyapa said, 『Pāpīyas! Do you dare to do demonic deeds against this Dharma gate of transcending the realm of demons spoken by these great Bodhisattvas?』 Pāpīyas replied, 『Great Bodhisattva! I may have heard of the superior Dharma gate of transcending the realm of demons in the past, or I may hear of it in the future, but I would never dare to do demonic deeds, let alone now when I have personally witnessed it.』 At that time, there were four attendant deities who protected the Bodhi-mandala: one named Uccalī, the second named Samudracalī, the third named Gandhā, and the fourth named Śuddhādhimukti. These four deities then said to Pāpīyas, 『We saw you before under the Bodhi tree, when the Tathāgata was sitting in the Bodhi-mandala and attained perfect enlightenment, you led your retinue to create obstacles. At that time, the Bhagavan, with compassion, gentleness, discipline, learning, concentration, wisdom, firmness, courage, diligence, merit, and wisdom, touched the ground with his precious hand, and countless worlds shook at that moment. The Bhagavan』s divine power has already subdued you and your retinue, which should be self-evident. Now, do you want to do demonic deeds in front of the Buddhas and Bodhisattvas? Pāpīyas! You and your retinue, from now on, should respect the Buddhas and Bodhisattvas and practice various offerings.』 At that time, Pāpīyas immediately transformed into eighty-four thousand koṭis...
胝寶蓋遍覆大眾，又以種種無量天諸妙花、涂香、末香，持散佛上及諸眾會，作如是言：「所有一切欲界莊嚴，及一切佛剎莊嚴，乃至我宮殿所有莊嚴殊勝珍寶，天上人間妙受用具，悉以奉獻佛及眾會；亦以供養虛空藏菩薩。」
時虛空藏菩薩語波旬言：「汝及眷屬皆應發於無上正等菩提之心。」
爾時，波旬並其八萬四千眷屬，悉發阿耨多羅三藐三菩提心。時彼眾中有一魔子名為惡面，于眾魔中最為上首，心不敬信樂為非法，作如是言：「何用發此菩提心為？我等當設種種方便，令如是經隱沒于地不得流佈。」
爾時，世尊告大虛空藏菩薩言：「善男子！汝今聞是魔言不耶？汝當宣說摧伏制止諸魔眷屬明真言句，令無能為；亦使由此明真言句，恒沙魔眾悉得安住無上菩提。」
爾時，虛空藏菩薩摩訶薩即說明真言曰：
「怛你也(二合)他阿靺𪘨(知諧反)尾靺𪘨三靺鞮娑呬多奴散地怒嚕怛啰(二合)奶(平聲呼)涅(奴一反)伽怛你(平、奴政反)昧怛啰(二合)庾羯鞮(二合)迦嚕拏你(奴政反)刪泥婆底(鞮以反)也(二合)靺底(鞮以反)步多𡀩乞灑(二合)達摩涅(奴一反)物哩(二合)鞮達磨𡀩乞史(二合)鞮烏驅(上聲)里你企里戶盧戶盧戶盧戶盧怛羯𠼐怛他嚩你低
【現代漢語翻譯】 現代漢語譯本 他們用寶蓋覆蓋大眾，又用各種無量的天界美妙花朵、涂香、末香，散在佛陀和所有集會的人們身上，並說道：『所有欲界的莊嚴，以及一切佛剎的莊嚴，乃至我宮殿中所有莊嚴殊勝的珍寶，天上人間的美妙享用之物，全部奉獻給佛陀和所有集會的人們；也用來供養虛空藏菩薩（Bodhisattva Akasagarbha）。』 當時，虛空藏菩薩（Bodhisattva Akasagarbha）對波旬（Mara）說：『你和你的眷屬都應當發起無上正等菩提之心。』 那時，波旬（Mara）和他的八萬四千眷屬，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）。當時，他們之中有一個魔子名叫惡面，在眾魔中最為首領，心中不敬不信，喜歡非法，他說道：『發起這個菩提心有什麼用呢？我們應當設定各種方便，讓這部經書隱藏於地下，不得流傳。』 那時，世尊告訴大虛空藏菩薩（Bodhisattva Mahasattva Akasagarbha）說：『善男子！你現在聽到這個魔的話了嗎？你應該宣說摧伏制止所有魔的眷屬的明真言句，使他們無能為力；也使通過這個明真言句，恒河沙數般的魔眾都能安住于無上菩提。』 當時，虛空藏菩薩摩訶薩（Bodhisattva Mahasattva Akasagarbha）即說出明真言曰： 『怛你也（二合）他阿靺𪘨（知諧反）尾靺𪘨三靺鞮娑呬多奴散地怒嚕怛啰（二合）奶（平聲呼）涅（奴一反）伽怛你（平、奴政反）昧怛啰（二合）庾羯鞮（二合）迦嚕拏你（奴政反）刪泥婆底（鞮以反）也（二合）靺底（鞮以反）步多𡀩乞灑（二合）達摩涅（奴一反）物哩（二合）鞮達磨𡀩乞史（二合）鞮烏驅（上聲）里你企里戶盧戶盧戶盧戶盧怛羯𠼐怛他嚩你低』
【English Translation】 English version They covered the multitude with jeweled canopies, and with various immeasurable heavenly exquisite flowers, scented ointments, and powdered incense, they scattered them upon the Buddha and all the assembly, saying: 'All the adornments of the desire realm, and all the adornments of the Buddha-lands, even the precious and superior treasures of all the adornments in my palace, the wonderful enjoyments of heaven and earth, all are offered to the Buddha and all the assembly; they are also used to make offerings to Bodhisattva Akasagarbha (the Bodhisattva of the Treasury of Space).' At that time, Bodhisattva Akasagarbha said to Mara (the demon king): 'You and your retinue should all arouse the mind of unsurpassed, perfect, and complete enlightenment.' Then, Mara and his eighty-four thousand retinue all aroused the mind of Anuttara-samyak-sambodhi (unsurpassed, perfect, and complete enlightenment). At that time, among them, there was a demon son named Evil Face, who was the leader among the demons. His heart was disrespectful and unbelieving, and he delighted in what was unlawful. He said: 'What is the use of arousing this Bodhi mind? We should devise various means to make this scripture hidden in the earth and not allowed to circulate.' At that time, the World Honored One said to the great Bodhisattva Akasagarbha: 'Good man! Have you now heard what this demon said? You should proclaim the true mantra that will subdue and restrain all the retinue of demons, so that they will be powerless; and also, through this true mantra, the demon multitudes as numerous as the sands of the Ganges will all be able to abide in unsurpassed Bodhi.' At that time, Bodhisattva Mahasattva Akasagarbha then spoke the true mantra, saying: 'Tadyatha ava-vava sam-vadi sahita-nusandi nuru-tara-nai nirdha-tani maitra-yugadi karuna-ni sandi-vati ya-vati bhuta-ksha dharma-nir-vriti dharma-kshi-di ukri-ni kiri huru huru huru huru tat-kar-ta-tatha-vani-ti'
始羅奴靺底(丁以反)惡乞曬(二合)耶涅(寧逸反)你勢(平聲)羯犁(二合)奢跛羯哩(二合)勢(平聲)沒馱地瑟恥(二合)帝達牟入嚩(二合)羅你僧伽奴哦迷阿努杜𡅏阿那底羯啰(二合)摩抳曳 你𦾨啰(二合)呵尼么啰跛乞灑(二合)斯庾紇底(二合)紇哩(二合)鞮安拏嚟阿奢娑怛𠼝(二合)薩尾灑也努誐銘阿哩也(二合)虞拏迦𠼝悉第悉䭾跛泥母乞灑(二合)努句黎你𦾨啰(二合)呵抳跛啰嚩你喃達哩灑(二合)你么啰缽哩灑(二合)諾阿尾扇睹者怛嚩(二合、引)嚧摩訶啰惹諾舍羯嚧(二合)泥(平聲)嚩那泯捺𠸪(二合)沒啰(二合)訶摩(二合)娑憨跛底母馱缽啰(二合)薩那泥嚩那哦藥乞灑(二合)羯哩(二合)擔(平聲)跛哩怛啰(二合)喃薩他(二合)比擔娑嚩(二合)娑丁也(三合)也喃達摩婆拏迦那摩𠸪乞灑(二合)曳薩達摩寫跛哩蘗啰(二合)訶耶娑嚩(二合、引)訶」
爾時，大虛空藏菩薩說是真言已，即時三千大千世界六種震動。時彼惡魔心無凈信不樂法者，聞空中聲曰：「若有聞此明真言句，若魔、若魔男、若魔女、若魔民，不發阿耨多羅三藐三菩提心、不捨魔業者，則令金剛手藥叉，以大火焰金剛之杵摧碎其頂。」
爾時，魔眾心驚毛豎，即皆同時仰觀虛空
【現代漢語翻譯】 現代漢語譯本 『始羅奴靺底』（丁以反）『惡乞曬』（二合）『耶涅』（寧逸反）『你勢』（平聲）『羯犁』（二合）『奢跛羯哩』（二合）『勢』（平聲）『沒馱地瑟恥』（二合）『帝達牟入嚩』（二合）『羅你僧伽奴哦迷阿努杜𡅏阿那底羯啰』（二合）『摩抳曳，你𦾨啰』（二合）『呵尼么啰跛乞灑』（二合）『斯庾紇底』（二合）『紇哩』（二合）『鞮安拏嚟阿奢娑怛𠼝』（二合）『薩尾灑也努誐銘阿哩也』（二合）『虞拏迦𠼝悉第悉䭾跛泥母乞灑』（二合）『努句黎你𦾨啰』（二合）『呵抳跛啰嚩你喃達哩灑』（二合）『你么啰缽哩灑』（二合）『諾阿尾扇睹者怛嚩』（二合、引）『嚧摩訶啰惹諾舍羯嚧』（二合）『泥』（平聲）『嚩那泯捺𠸪』（二合）『沒啰』（二合）『訶摩』（二合）『娑憨跛底母馱缽啰』（二合）『薩那泥嚩那哦藥乞灑』（二合）『羯哩』（二合）『擔』（平聲）『跛哩怛啰』（二合）『喃薩他』（二合）『比擔娑嚩』（二合）『娑丁也』（三合）『也喃達摩婆拏迦那摩𠸪乞灑』（二合）『曳薩達摩寫跛哩蘗啰』（二合）『訶耶娑嚩』（二合、引）『訶』。 當時，大虛空藏菩薩說完這個真言后，立刻三千大千世界發生了六種震動。那時，那些心無凈信、不喜好佛法的惡魔，聽到空中傳來聲音說：『如果有人聽到這個明咒真言，無論是魔、魔男、魔女還是魔民，不發阿耨多羅三藐三菩提心、不捨棄魔業的，就讓金剛手藥叉用大火焰金剛杵摧毀他們的頭頂。』 當時，魔眾心驚膽戰，毛髮豎立，都同時抬頭仰望虛空。
【English Translation】 English version 『Śi-ra-nu-ma-di』 (pronounced as Ding yi fan) 『a-kṣa』 (combined) 『ya-nye』 (pronounced as Ning yi fan) 『ni-ṣe』 (flat tone) 『ka-li』 (combined) 『śa-pa-ka-ri』 (combined) 『ṣe』 (flat tone) 『bud-dha-dhi-ṣṭhi』 (combined) 『te-da-mu-jva』 (combined) 『ra-ni-saṅ-gha-nu-ga-me a-nu-du-dhi a-na-ti-ka-ra』 (combined) 『ma-ṇi-ye, ni-ra』 (combined) 『ha-ni-ma-ra-pa-kṣa』 (combined) 『sya-hṛ-ti』 (combined) 『hṛ』 (combined) 『di-a-ṇa-le a-śa-sa-ta』 (combined) 『sa-vi-ṣa-ya-nu-ga-me a-ri-ya』 (combined) 『gu-ṇa-ka-si-dhi si-dha-pa-de mu-kṣa』 (combined) 『nu-ku-le ni-ra』 (combined) 『ha-ṇi-pa-ra-va-ni-nam da-ri-ṣa』 (combined) 『ni-ma-ra-pa-ri-ṣa』 (combined) 『no a-vi-śan-tu-ca-ta-tva』 (combined, extended) 『ru-ma-ha-ra-ja-no-śa-ka-ru』 (combined) 『ne』 (flat tone) 『va-na-min-da』 (combined) 『bra』 (combined) 『ha-ma』 (combined) 『sa-ham-pa-ti-bud-dha-pra』 (combined) 『sa-na-ne va-na-go-yak-ṣa』 (combined) 『ka-ri』 (combined) 『tam』 (flat tone) 『pa-ri-tra』 (combined) 『nam sa-tha』 (combined) 『bi-tam sva』 (combined) 『sa-tin-ya』 (combined) 『ya-nam-dha-ma-bha-ṇa-ka-na-ma-kṣa』 (combined) 『ye-sa-dha-ma-sya-pa-ri-gra』 (combined) 『ha-ya-sva』 (combined, extended) 『ha』. At that time, after the Bodhisattva Mahāsthāmaprāpta (Great Being of the Void Treasury) finished reciting this mantra, the three thousand great thousand worlds immediately experienced six kinds of tremors. Then, those demons who had no pure faith and did not delight in the Dharma, heard a voice in the sky saying: 『If anyone hears this bright mantra, whether they are demons, male demons, female demons, or demon people, and do not generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and do not abandon their demonic deeds, then let the Vajrapani Yaksha (Vajra-hand Yaksha) crush their heads with a great flaming vajra pestle.』 At that time, the demon assembly was terrified, their hair stood on end, and they all simultaneously looked up at the void.
，見有五百大金剛手，各各臨于惡魔頭上垂欲下擊；皆悉怖懼，一時咸發阿耨多羅三藐三菩提心。
爾時，世尊熙怡微笑。時具壽阿難陀，一心合掌白佛言：「世尊！世尊微笑非無因緣，唯愿如來為我解說。」
爾時，世尊告阿難陀言：「汝見此五百眾魔以怖懼故發菩提心不？」
阿難陀言：「唯然，已見。」
佛復告阿難陀言：「此魔波旬當成佛時，與諸眷屬於彼彼世界，各各異名。」
爾時，具壽阿難陀白佛：「世尊！經于幾時，此魔當成無上菩提？得菩提已，佛及世界名為何等？」
佛告阿難陀：「此魔波旬，當於來世十千佛所，為作魔事。從彼佛所聞金剛場摧壞煩惱清凈法門；又于彼佛所聞于秘密甚深軌則威儀功德尸羅處所行，勤行方便，于最末後無邊無垢幢如來所，當作魔事于彼佛所，善根淳熟心得決定，獲得一切佛法光明，發菩提心。然後經於過阿僧祇數量佛所，恭敬供養于彼佛法，出家修道護持正法，教化成就無量有情。復更過於四萬阿僧祇劫，當得成於阿耨多羅三藐三菩提，名為妙住得法光如來、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，世界名清凈安立，劫名清凈。複次，阿難陀！清凈安立世界，國土豐盛人民快樂，如
【現代漢語翻譯】 現代漢語譯本：看見有五百位大金剛手（vajrapāṇi，手持金剛杵的神祇），各自臨在惡魔的頭上，好像要擊打下去；他們都感到恐懼，一時都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。 這時，世尊（bhagavat，佛的尊稱）喜悅地微笑。這時，具壽阿難陀（āyuṣmān ānanda，佛陀的十大弟子之一）一心合掌對佛說：『世尊！世尊的微笑不是沒有原因的，希望如來（tathāgata，佛的稱號）為我解釋。』 這時，世尊告訴阿難陀說：『你看到這五百眾魔因為恐懼而發菩提心（bodhicitta，覺悟之心）了嗎？』 阿難陀說：『是的，我看到了。』 佛又告訴阿難陀說：『這個魔波旬（māra pāpīyas，佛教中的魔王）當成佛時，和他的眷屬在各個世界，會有各自不同的名字。』 這時，具壽阿難陀問佛：『世尊！經過多久，這個魔會成就無上菩提（anuttarā-saṃbodhi，無上正等正覺）？得到菩提后，佛和世界會叫什麼名字？』 佛告訴阿難陀：『這個魔波旬，將在未來十千佛所，做魔事。從那些佛那裡聽到金剛場摧壞煩惱清凈法門（vajra-maṇḍa-vidhvaṃsana-kleśa-viśodhana-dharma，以金剛之力摧毀煩惱的清凈法門）；又在那些佛那裡聽到秘密甚深軌則威儀功德尸羅處所行（guhya-gambhīra-vinaya-śīla-guṇa-sthāna-caryā，秘密深奧的戒律、威儀、功德和行為），勤奮修行，在最後一位無邊無垢幢如來（ananta-vimala-dhvaja-tathāgata，無邊清凈的旗幟如來）那裡，做魔事。在那位佛那裡，善根成熟，心意堅定，獲得一切佛法光明，發起菩提心。然後經過阿僧祇（asaṃkhya，無數）數量的佛所，恭敬供養那些佛法，出家修行，護持正法，教化成就無量眾生。再經過四萬阿僧祇劫，將成就阿耨多羅三藐三菩提，名為妙住得法光如來（supratiṣṭhita-dharma-prabhāsa-tathāgata），應供（arhat，值得供養的聖者）、正遍知（samyak-saṃbuddha，完全覺悟者）、明行足（vidyā-caraṇa-sampanna，智慧和行為圓滿者）、善逝（sugata，善於解脫者）、世間解（lokavid，瞭解世間者）、無上士（anuttara，無上者）、調御丈夫（puruṣa-damya-sārathi，調御眾生的導師）、天人師（śāstā deva-manusyānām，天人和人類的導師）、佛（buddha，覺悟者）、世尊，世界名為清凈安立（viśuddha-pratiṣṭhita），劫名為清凈。此外，阿難陀！清凈安立世界，國土豐盛，人民快樂，就像…』
【English Translation】 English version: They saw five hundred great Vajrapāṇis (vajrapāṇi, a deity holding a vajra), each poised above the heads of the demons, as if about to strike; all of them were terrified, and at once they all generated the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed perfect enlightenment). Then, the Bhagavat (bhagavat, an epithet for the Buddha) smiled with joy. At that time, the venerable Ānanda (āyuṣmān ānanda, one of the Buddha's ten chief disciples), with his palms joined, said to the Buddha, 'Bhagavat! The Bhagavat's smile is not without cause, I beseech the Tathāgata (tathāgata, an epithet for the Buddha) to explain it to me.' Then, the Bhagavat said to Ānanda, 'Have you seen these five hundred demons generate the bodhicitta (bodhicitta, the mind of enlightenment) because of their fear?' Ānanda said, 'Yes, I have seen it.' The Buddha further said to Ānanda, 'When this Māra Pāpīyas (māra pāpīyas, the demon king in Buddhism) becomes a Buddha, he and his retinue will have different names in various worlds.' Then, the venerable Ānanda asked the Buddha, 'Bhagavat! After how long will this demon attain unsurpassed bodhi (anuttarā-saṃbodhi, unsurpassed perfect enlightenment)? After attaining bodhi, what will be the name of the Buddha and the world?' The Buddha said to Ānanda, 'This Māra Pāpīyas will perform demonic acts in the presence of ten thousand Buddhas in the future. From those Buddhas, he will hear the Dharma of the Vajra-maṇḍa-vidhvaṃsana-kleśa-viśodhana (vajra-maṇḍa-vidhvaṃsana-kleśa-viśodhana-dharma, the Dharma of destroying afflictions with the vajra field); and from those Buddhas, he will hear the secret and profound guhya-gambhīra-vinaya-śīla-guṇa-sthāna-caryā (guhya-gambhīra-vinaya-śīla-guṇa-sthāna-caryā, the secret and profound rules, conduct, virtues, and practices), diligently practicing, and in the presence of the very last Ananta-vimala-dhvaja-tathāgata (ananta-vimala-dhvaja-tathāgata, the Tathagata of the boundless and immaculate banner), he will perform demonic acts. In the presence of that Buddha, his roots of virtue will mature, his mind will be resolute, he will obtain the light of all the Buddha's teachings, and he will generate the bodhicitta. Then, after passing through an asaṃkhya (asaṃkhya, countless) number of Buddhas, he will respectfully make offerings to those Buddhas and their teachings, leave home to practice the Dharma, protect the true Dharma, and teach and bring to fruition countless sentient beings. After passing through another forty thousand asaṃkhya kalpas, he will attain anuttarā-samyak-saṃbodhi, and will be named Supratiṣṭhita-dharma-prabhāsa-tathāgata (supratiṣṭhita-dharma-prabhāsa-tathāgata), Arhat (arhat, worthy of offerings), Samyak-saṃbuddha (samyak-saṃbuddha, perfectly enlightened one), Vidyā-caraṇa-sampanna (vidyā-caraṇa-sampanna, perfect in wisdom and conduct), Sugata (sugata, well-gone), Lokavid (lokavid, knower of the world), Anuttara (anuttara, unsurpassed), Puruṣa-damya-sārathi (puruṣa-damya-sārathi, tamer of men), Śāstā deva-manusyānām (śāstā deva-manusyānām, teacher of gods and humans), Buddha (buddha, enlightened one), Bhagavat. The world will be named Viśuddha-pratiṣṭhita (viśuddha-pratiṣṭhita, pure and established), and the kalpa will be named Pure. Furthermore, Ānanda! The world of Viśuddha-pratiṣṭhita will be abundant in land, and the people will be happy, like...'
睹史多天宮所有受用樂具，彼國菩薩受用樂具亦復如是。彼妙住得法光如來壽命四十中劫，有六十四俱胝諸聲聞眾，一萬二千大菩薩眾。阿難陀！如是諸魔、若魔男、若魔女、若魔民，悉發住于無上正等菩提之心，皆隨生彼清凈世界。時妙住得法光如來知其深心，皆悉與授阿耨多羅三藐三菩提記。」
大集大虛空藏菩薩所問經卷第七 大正藏第 13 冊 No. 0404 大集大虛空藏菩薩所問經
大集大虛空藏菩薩所問經卷第八
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
爾時，會中釋梵護世，見與波旬授菩提記，一切皆生奇特之心，嘆言：「希有甚奇，世尊！彼等諸魔于佛善說法毗奈耶而作魔事，猶見如來，福不唐捐皆蒙授記，當證無上正等菩提究竟涅槃。世尊！豈有善男子、善女人，以善信心入于佛法，所獲福業而得校量？當知皆是諸佛境界，非餘聲聞、緣覺所測。」
爾時，佛告釋梵護世諸天人等：「如汝所說，誠諦不虛，實是諸佛如來境界。善男子！夫心者是緣生法。譬如染纈或處受色或處不受，有情心行亦復如是，或起煩惱或復不起，或有利根或有鈍根；如來隨根設法教化，悉令解悟引入法中。善男
【現代漢語翻譯】 現代漢語譯本 看到兜率天宮（Tushita Heaven）所有享用的快樂器具，那個國度的菩薩們享用的快樂器具也同樣如此。那位名為妙住得法光如來（Myoju Tokko Nyorai）的佛陀壽命有四十中劫，有六十四俱胝（koti，一俱胝為一千萬）的聲聞眾，一萬二千大菩薩眾。阿難陀（Ananda）！像這樣的諸魔，無論是魔男、魔女還是魔民，都發起了無上正等菩提之心，都隨之往生到那個清凈世界。當時，妙住得法光如來知道他們的深心，都為他們授了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）的記別。
《大集大虛空藏菩薩所問經》卷第七 大正藏第 13 冊 No. 0404 《大集大虛空藏菩薩所問經》
《大集大虛空藏菩薩所問經》卷第八
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
當時，法會中的釋提桓因（Shakra Devendra）、梵天（Brahma）和護世諸天，看到佛陀給波旬（Mara）授菩提記，都生起了驚奇之心，感嘆道：『真是稀有奇特啊，世尊！那些魔在佛陀善說佛法和毗奈耶（Vinaya，戒律）時卻做魔事，仍然見到如來，福德沒有白費，都蒙受了授記，將證得無上正等菩提，最終涅槃。世尊！難道有善男子、善女人，以善信心進入佛法，所獲得的福業可以與此相比嗎？應當知道這都是諸佛的境界，不是其餘聲聞、緣覺所能測度的。』
當時，佛陀告訴釋提桓因、梵天和護世諸天人等：『正如你們所說，真實不虛，這確實是諸佛如來的境界。善男子！心是因緣生法。譬如染色，有的地方能著色，有的地方不能著色，有情的心行也是如此，有時生起煩惱，有時不生起，有時是利根，有時是鈍根；如來隨順眾生的根性設立教法，使他們都能理解覺悟，引入佛法之中。善男子！』
【English Translation】 English version Having seen all the enjoyable instruments in the Tushita Heaven, the Bodhisattvas in that country also enjoy similar instruments. The Tathagata named Myoju Tokko Nyorai has a lifespan of forty intermediate kalpas, with sixty-four kotis (a koti is ten million) of Shravakas and twelve thousand great Bodhisattvas. Ananda! Such demons, whether male, female, or common, all generate the mind of unsurpassed, right, and perfect Bodhi, and are reborn in that pure world. At that time, the Tathagata Myoju Tokko Nyorai, knowing their deep minds, all gave them predictions of Anuttara-samyak-sambodhi.
The Seventh Scroll of the Sutra of the Questions of the Great Collection of the Great Akasagarbha Bodhisattva Taisho Tripitaka Volume 13, No. 0404, The Sutra of the Questions of the Great Collection of the Great Akasagarbha Bodhisattva
The Eighth Scroll of the Sutra of the Questions of the Great Collection of the Great Akasagarbha Bodhisattva
Translated by the Tripitaka Master Samana Amoghavajra of the Daxingshan Temple, who was granted the title of Grand Master of the Three Departments, Special Advanced Official of the Honglu Court, Duke of Su of the State, with a fief of three thousand households, bestowed with purple robes, posthumously granted the title of Minister of Works, with the posthumous title of Great Mirror, and the honorary title of Great Wisdom.
At that time, Shakra Devendra, Brahma, and the guardian deities in the assembly, seeing that the Buddha had given Mara the prediction of Bodhi, all felt amazed and exclaimed: 'How rare and wonderful, World Honored One! These demons, while the Buddha is well expounding the Dharma and Vinaya, engage in demonic acts, yet they still see the Tathagata, and their merits are not in vain, as they all receive predictions and will attain unsurpassed, right, and perfect Bodhi, and ultimately Nirvana. World Honored One! Could there be any good men or good women who, with good faith, enter the Buddha's Dharma, whose merits can be compared to this? It should be known that these are all the realms of the Buddhas, not something that the other Shravakas and Pratyekabuddhas can fathom.'
At that time, the Buddha told Shakra Devendra, Brahma, and the heavenly beings: 'As you have said, it is true and not false, this is indeed the realm of the Tathagatas. Good men! The mind is a conditioned phenomenon. Just as with dyeing, some places can take color and some cannot, the minds of sentient beings are also like this, sometimes arising with afflictions and sometimes not, sometimes with sharp faculties and sometimes with dull faculties; the Tathagata establishes teachings according to the faculties of sentient beings, enabling them to understand and awaken, and leading them into the Dharma. Good men!'
子！夫煩惱者無有方所，亦無住處復無積聚，從不如理作意和合而生。若如理觀察，是雜染性則為清凈。然我密意說名邪見，若如實知則為正見。非邪正見過現實有，若於邪見正見知己不生取著，是則名為入正見道。善男子！煩惱如皮清凈為性，由彼所覆慧明無力，是故不見根本清凈。複次，有分別者名為煩惱，無分別者名清凈性。善男子！譬如大地依水而住，水依風住、風依空住，是四界中空無所依。以其虛空不壞、不動，無所積聚，無積聚故住不生滅自性相應，是故三界不久不住，無常變異非虛空界。如是蘊、處、界依業煩惱而住；業煩惱依非如理作意而住；非如理作意依自性清凈心住；是清凈心不為客塵煩惱所染，所有非如理作意業煩惱、蘊、處、界等，一切皆是因緣和合故有；因緣若闕則不生起。彼清凈性無有因緣，亦無和合亦不生滅如虛空性。非如理作意如風，業煩惱如水，蘊、處、界如地，由是一切諸法無有堅牢，根本無住本來清凈。善男子！是名自性清凈法光明門。菩薩由證此法門故，不為一切諸煩惱垢之所染污，亦不思惟此清凈法。以不思故，則滅一切尋伺緣慮證清凈性；由證清凈，則超魔境；以超魔境則安住佛境；以住佛境則超有情境入不動法界；以入不動清凈法界則入平等無差別境；則名獲得一
切智智。」
說此法時，有無量菩薩，于業煩惱障一切纏垢，悉得遠離，證無生忍。
爾時，室利鞠多優婆塞，于大眾中即從座起，頭面禮足而白佛言：「世尊！我今從佛聞此解脫清凈法門，頓除疑悔。所以者何？我昔曾設深大火坑及和毒食，于如來所起損害意，世尊威德無所損傷，為我說法雖少信向，心猶疑惑仍生追悔。今于佛前復得聞此甚深經典，疑網悉除心無憂悔，獲法光明發阿耨多羅三藐三菩提心。世尊！我於今者名為大益、得殊勝利。」
爾時佛贊室利鞠多長者言：「善哉，善哉！善男子！汝今聞我所說法故生凈信樂，由是因緣于賢劫中所有諸佛，悉皆承事、恭敬、供養，于彼佛所廣修梵行護持正法，過七百萬阿僧祇劫，當得成佛，號曰離一切纏如來、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。」
時室利鞠多優婆塞，聞佛與授阿耨多羅三藐三菩提記，歡喜踴躍得未曾有，即解嚴身上妙瓔珞，散於佛上作如是言：「世尊！今我宅中有四大藏，無量金寶充滿其中。以第一藏舍與妻子、僮僕及營事者；第二大藏舍與一切貧窮下賤孤獨乞人；第三大藏舍與一切往來苾芻及四方僧；第四大藏奉獻如來及上首苾芻。唯愿世尊令我速獲無住相施功德成就。
【現代漢語翻譯】 現代漢語譯本 『切智智』（一切智慧的智慧）。 當宣說此法時，有無數菩薩，從業力煩惱的障礙和一切纏縛的垢染中，都得以遠離，證得無生法忍。 那時，室利鞠多（Śrīgupta，意為吉祥隱）優婆塞，在大眾中即從座位起身，頭面禮拜佛足，稟告佛說：『世尊！我今天從佛陀這裡聽聞這解脫清凈的法門，頓時消除了疑惑和悔恨。這是為什麼呢？我過去曾經設定深大的火坑和有毒的食物，想要對如來造成損害，但世尊的威德沒有受到絲毫損傷，為我說法，雖然我當時少有信向，心中仍然疑惑，併產生追悔。現在在佛前再次聽聞這甚深的經典，疑惑的網羅全部消除，心中沒有憂愁和悔恨，獲得了佛法的光明，發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心）。世尊！我今天真是獲得了巨大的利益，得到了殊勝的勝利。』 這時，佛陀讚歎室利鞠多長者說：『善哉，善哉！善男子！你今天聽聞我所說的法而生起清凈的信心和喜悅，由於這個因緣，在賢劫中所有諸佛出世時，你都將承事、恭敬、供養他們，在那些佛陀那裡廣修梵行，護持正法，經過七百萬阿僧祇劫（asaṃkhya kalpa，無數大劫），你將成就佛果，號為離一切纏如來（Tathāgata，如來）、應供（Arhat，應供）、正遍知（Samyaksaṃbuddha，正等覺）、明行足（Vidyācaraṇasaṃpanna，明行圓滿）、善逝（Sugata，善逝）、世間解（Lokavid，知世間）、無上士（Anuttara，無上）、調御丈夫（Puruṣadamyasārathi，調御丈夫）、天人師（Śāstā devamanuṣyāṇāṃ，天人導師）、佛（Buddha，佛陀）、世尊（Bhagavat，世尊）。』 當時，室利鞠多優婆塞，聽聞佛陀為他授記阿耨多羅三藐三菩提，歡喜踴躍，得到了前所未有的體驗，立即解下身上珍妙的瓔珞，散在佛陀身上，並說道：『世尊！現在我的宅中有四大寶藏，其中充滿了無量的金銀財寶。我將第一大藏舍給妻子、僕人和負責事務的人；第二大藏舍給一切貧窮、孤獨的乞丐；第三大藏舍給一切往來的比丘和四方僧眾；第四大藏奉獻給如來和上首比丘。唯愿世尊使我迅速獲得無住相佈施的功德成就。』
【English Translation】 English version 'The wisdom of all wisdom'. When this Dharma was spoken, countless Bodhisattvas were able to distance themselves from the hindrances of karmic afflictions and all entangling defilements, attaining the tolerance of non-arising. At that time, the Upāsaka Śrīgupta (meaning 'Auspicious Hidden'), arose from his seat in the assembly, bowed his head to the Buddha's feet, and said to the Buddha: 'World Honored One! Today, having heard this Dharma gate of liberation and purity from the Buddha, I have instantly dispelled my doubts and regrets. Why is this so? In the past, I had set up a deep fire pit and prepared poisoned food, intending to harm the Tathāgata (meaning 'Thus Gone One'), but the World Honored One's majestic virtue was not harmed in the slightest. Although I had little faith when the Dharma was spoken for me, my heart was still doubtful and I felt remorse. Now, having heard this profound scripture again before the Buddha, the net of doubts has been completely removed, my heart is without sorrow or regret, I have obtained the light of the Dharma, and I have generated the mind of Anuttarā-samyak-saṃbodhi (meaning 'Unsurpassed Perfect Enlightenment'). World Honored One! Today, I have truly gained great benefit and achieved extraordinary victory.' Then, the Buddha praised the elder Śrīgupta, saying: 'Excellent, excellent! Good man! Today, you have generated pure faith and joy from hearing the Dharma I have spoken. Because of this cause, during the Bhadrakalpa (meaning 'Auspicious Aeon'), when all Buddhas appear, you will serve, respect, and make offerings to them. In the presence of those Buddhas, you will extensively cultivate pure conduct, uphold the true Dharma, and after seven million asaṃkhya kalpas (meaning 'countless great aeons'), you will attain Buddhahood, and be named the Tathāgata (meaning 'Thus Gone One') who is free from all entanglements, Arhat (meaning 'Worthy One'), Samyaksaṃbuddha (meaning 'Perfectly Enlightened One'), Vidyācaraṇasaṃpanna (meaning 'Perfect in Knowledge and Conduct'), Sugata (meaning 'Well Gone'), Lokavid (meaning 'Knower of the World'), Anuttara (meaning 'Unsurpassed'), Puruṣadamyasārathi (meaning 'Tamer of Men'), Śāstā devamanuṣyāṇāṃ (meaning 'Teacher of Gods and Humans'), Buddha (meaning 'Enlightened One'), and Bhagavat (meaning 'World Honored One').' At that time, the Upāsaka Śrīgupta, upon hearing the Buddha's prediction of his attainment of Anuttarā-samyak-saṃbodhi, was filled with joy and elation, experiencing something unprecedented. He immediately removed the exquisite ornaments from his body, scattered them upon the Buddha, and said: 'World Honored One! Now, in my house, there are four great treasures, filled with immeasurable gold and jewels. I will give the first great treasure to my wife, servants, and those who manage affairs; the second great treasure to all the poor, lonely beggars; the third great treasure to all the traveling Bhikṣus (meaning 'Monks') and the Sangha (meaning 'Community') from all directions; and the fourth great treasure I offer to the Tathāgata and the leading Bhikṣus. May the World Honored One enable me to quickly attain the merit of giving without attachment.'
我今欲于如來善說毗奈耶中，出家受戒修習梵行。」
於是世尊聽其出家。時室利鞠多優婆塞，即便出家受具足戒。
爾時，大虛空藏菩薩白佛言：「世尊！如來於無量阿僧祇劫之所積集，甚深難得阿耨多羅三藐三菩提法，于佛滅后誰當奉持？」
時彼眾中有六十俱胝菩薩摩訶薩，即從座起合掌禮佛，異口同音說伽他曰：
「如來滅度后， 我等悉皆能， 不惜于身命， 護持佛正法。 舍一切名利， 及離諸眷屬； 不捨此正法， 為證佛智故。 毀呰及罵辱， 粗言不善語， 由護正法故， 如此皆能忍。 輕賤及掉弄， 誹謗不稱讚， 如此悉皆忍， 為持此經故。 當來諸苾芻， 住相希名利； 為魔之伴黨， 於法為障礙。 毀戒破法者， 親近於俗人； 貪著供養故， 不專求正法。 好習於外道， 無知懷憍慢， 自讚嘆己身， 惱亂寂靜者。 棄捨阿蘭若， 常樂無利言， 好習惡咒術， 計著于身見； 或樂知僧事， 與僧作留難； 舍離於禪誦， 交雜諸世務。 常求于利養， 不樂戒多聞； 雖行於佈施， 心恒懷雜染。 計種種我相， 但念于乞食； 樂往白衣家， 論說
【現代漢語翻譯】 現代漢語譯本 『我今天想在如來善說的毗奈耶（Vinaya，戒律）中，出家受戒，修習清凈的梵行。』 於是世尊允許他出家。當時，室利鞠多（Śrīgupta）優婆塞（Upāsaka，在家男居士）隨即出家，受了具足戒。 這時，大虛空藏菩薩（Mahākāśagarbha Bodhisattva）對佛說：『世尊！如來在無量阿僧祇劫（asaṃkhya kalpa，無數大劫）中所積累的，甚深難得的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）之法，在佛陀滅度后，將由誰來奉持呢？』 當時，在場的六十俱胝（koṭi，千萬）菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）立即從座位上站起來，合掌向佛行禮，異口同聲地說了偈頌： 『如來滅度后，我們都能，不惜身命，護持佛陀的正法。 捨棄一切名利，以及離開所有眷屬；不捨棄這正法，爲了證得佛陀的智慧。 譭謗和辱罵，粗暴不善的言語，因為護持正法的緣故，這些我們都能忍受。 輕視和戲弄，誹謗和不讚美，這些我們都能忍受，爲了持誦這部經典。 未來的比丘（bhikṣu，出家男眾），執著于表相，貪求名利；成為魔的同黨，對佛法造成障礙。 毀壞戒律，破壞佛法的人，親近世俗之人；貪圖供養的緣故，不專心尋求正法。 喜歡學習外道，無知而又驕慢，自我讚歎，擾亂清凈修行的人。 拋棄阿蘭若（araṇya，寂靜處），常常喜歡說無益的話，喜歡學習惡咒術，執著于身見。 或者喜歡干預僧團事務，給僧團製造障礙；捨棄禪定和誦經，混雜於世俗事務。 常常追求利益供養，不喜歡持戒和多聞；雖然行佈施，心中卻常常懷有雜染。 執著于種種我相，只想著乞食；喜歡去白衣（在家居士）家，談論世俗之事。』
【English Translation】 English version 'Now I wish to leave home and receive the precepts, practicing the pure Brahma-faring within the well-spoken Vinaya (monastic rules) of the Tathagata (Buddha).' Thereupon, the World Honored One permitted his going forth. At that time, the Upasaka (layman) Śrīgupta immediately left home and received the full monastic precepts. Then, the Bodhisattva Mahākāśagarbha (Great Space Treasury Bodhisattva) said to the Buddha, 'World Honored One! The Dharma of Anuttara-samyak-sambodhi (supreme perfect enlightenment), which the Tathagata has accumulated over immeasurable asaṃkhya kalpas (countless eons), is profound and difficult to attain. After the Buddha's Parinirvana (passing away), who will uphold it?' At that time, sixty koṭis (tens of millions) of Bodhisattva-mahāsattvas (great Bodhisattvas) in the assembly immediately rose from their seats, joined their palms, and bowed to the Buddha, speaking in unison the following verses: 'After the Tathagata's passing, we all will be able, without regard for our lives, to uphold the Buddha's true Dharma. Abandoning all fame and gain, and leaving all our relatives; we will not abandon this true Dharma, for the sake of realizing the Buddha's wisdom. Slander and insults, harsh and unkind words, because of upholding the true Dharma, we can endure all these. Contempt and mockery, defamation and lack of praise, we can endure all these, for the sake of upholding this sutra. Future bhikṣus (monks), clinging to appearances, craving fame and gain; becoming companions of Mara (demon), creating obstacles to the Dharma. Those who destroy the precepts and break the Dharma, associating with lay people; because of greed for offerings, not focusing on seeking the true Dharma. Fond of learning from external paths, ignorant and arrogant, praising themselves, disturbing those who are practicing in tranquility. Abandoning the araṇya (secluded places), often enjoying useless talk, fond of learning evil mantras, clinging to the view of self. Or enjoying interfering in monastic affairs, creating difficulties for the Sangha (monastic community); abandoning meditation and recitation, mixing with worldly affairs. Always seeking profit and offerings, not enjoying precepts and learning; although practicing giving, their minds are always filled with defilements. Clinging to various notions of self, only thinking of begging for food; enjoying going to the homes of lay people, discussing worldly matters.'
世俗事； 田農諸俗務， 貿易並販賣； 好作如是事， 自稱是沙門。 堅執于諸有， 計著種種見； 聞說真空法， 怖畏如深險。 不信有業果， 言無後世報； 但作虛誑語， 非法言是法。 惡世中苾芻， 自在力如王； 於此末法時， 我能持正法。 于諸修多羅， 不求亦不讀； 各自師己見， 執異互相非。 所有深經典， 與解脫相應； 于如是正法， 心皆不樂說。 及樂世俗論， 稱揚為希有； 如斯惡人輩， 不久滅正法。 微妙甚深經， 文義俱善巧； 于彼惡世時， 悉皆被滅壞。 非法無道王， 人庶皆流竄； 于如是惡世， 無不懷恐怖。 我等悉皆能， 處如是末世； 護持佛所說， 無上之正法。 以慈于有情， 設破于正法； 亦起悲愍心， 由持此經故。 若見持戒人， 起于貪愛心； 我以憐念故， 方便令棄捨。 若見噁心者， 謗毀於正法； 為之起慈悲， 令見我歡喜。 隨力護彼人， 不加粗惡語； 亦不與之言， 彼當自安住。 復以四攝行， 成熟彼等人； 又令生警覺， 省悟虛妄過。 我當舍憒鬧， 住于阿蘭若；
【現代漢語翻譯】 現代漢語譯本 世俗之事，如耕田務農，買賣交易； 他們熱衷於這些俗事，卻自稱是沙門（出家修行的人）。 他們執著于有，計較種種見解； 聽到宣說真空之法，就恐懼得如同面臨深淵險境。 他們不相信有業報，說沒有來世的果報； 只是說虛妄不實的話，把非法說成是法。 在末法時代的惡世中，比丘（出家受具足戒的男性佛教徒）的權力如同國王一般； 他們認為在這樣的末法時期，自己能夠秉持正法。 對於諸多的修多羅（佛經），他們不尋求也不閱讀； 各自固執己見，堅持不同的觀點互相指責。 所有深奧的經典，與解脫相應的教義； 對於這樣的正法，他們內心都不喜歡宣說。 卻喜歡談論世俗的言論，還稱讚這些言論為稀有難得； 像這樣的惡人，不久就會毀滅正法。 微妙甚深的經典，文字和意義都非常精妙； 在那個惡世，這些經典都會被破壞殆盡。 沒有道義的非法之王，導致人民流離失所； 在這樣的惡世中，沒有人不感到恐懼。 我們都能夠，處在這樣的末法時代； 護持佛陀所說的，無上之正法。 以慈悲對待眾生，即使有人破壞正法； 也會生起悲憫之心，因為持誦這部經典。 如果看到持戒的人，就生起貪愛之心； 我會以憐憫之心，方便地讓他捨棄這種貪愛。 如果看到心懷惡意的人，誹謗毀壞正法； 我會為他生起慈悲心，讓他看到我而感到歡喜。 盡力保護這個人，不使用粗暴惡劣的語言； 也不與他爭辯，他自然會安住下來。 再用四攝法（佈施、愛語、利行、同事）來教化他們； 又讓他們警覺，醒悟到虛妄的過失。 我應當捨棄喧鬧，住在寂靜的阿蘭若（遠離人煙的修行場所）；
【English Translation】 English version Worldly affairs, such as farming and agriculture, trade and commerce; They are fond of such worldly matters, yet they call themselves śramaṇas (ascetics). They cling to existence, dwelling on various views; Upon hearing the teaching of emptiness, they are terrified as if facing a deep abyss. They do not believe in karmic retribution, saying there is no reward in the next life; They only speak false and deceptive words, calling what is not Dharma as Dharma. In the evil age of the Dharma's decline, the bhikṣus (monks) have power like kings; They believe that in such a degenerate age, they can uphold the true Dharma. Regarding the sūtras (Buddhist scriptures), they neither seek nor read them; Each clings to their own views, holding different opinions and criticizing each other. All the profound scriptures, which correspond to liberation; Regarding such true Dharma, their hearts are not pleased to speak of it. Instead, they enjoy discussing worldly matters, praising these discussions as rare and precious; Such evil people will soon destroy the true Dharma. The subtle and profound scriptures, with both text and meaning being skillful; In that evil age, these scriptures will all be destroyed. Unrighteous and immoral kings cause the people to be displaced; In such an evil age, no one is without fear. We are all able to, live in such an age of the Dharma's decline; To protect and uphold the unsurpassed true Dharma spoken by the Buddha. With compassion towards sentient beings, even if someone destroys the true Dharma; We will also give rise to a heart of pity, because of upholding this scripture. If they see someone who upholds the precepts, they give rise to a heart of greed; I will, with a heart of compassion, skillfully cause them to abandon this greed. If they see someone with an evil heart, slandering and destroying the true Dharma; I will give rise to compassion for them, so that they will be pleased to see me. I will do my best to protect this person, not using harsh or evil words; Nor will I argue with them, they will naturally settle down. Then, I will use the four means of attraction (giving, kind speech, beneficial action, and cooperation) to teach them; And also make them aware, awakening them to the faults of delusion. I should abandon the noise and commotion, and live in the quiet araṇya (a secluded place for practice);
不親近俗務， 猶如鹿自在。 少求及知足， 修行四聖種； 住戒及頭陀， 具禪定、智慧。 我當無間修， 調柔靜解脫； 若入于聚落， 為說微妙法。 若有求法者， 令遠住空閑； 寂嘿自修持， 常安於法樂。 若有于現前， 作諸過失者； 我為利眾生， 當自觀身行。 住法常寂靜， 于敬與不敬； 安住如須彌， 不染世間法。 我當爲導師， 苾芻毀戒者， 來加以惡言， 觀是自受業， 亦不起報心， 於他無害想， 常住于正法， 此非我應作。 我是于沙門， 彼無沙門行， 聞我正教誨， 則謗修多羅， 或斷我耳鼻， 亦不樂見我； 若聞實警覺， 則謗于正法。 當來諸苾芻， 受持正法者； 為其作留難， 不令聞正法。 于王離間語， 破壞於大眾； 我等承佛力， 皆令得聞法。 當彼惡世時， 寧舍于身命； 為持正法故， 作眾生利益。 先知他意樂， 後方共語言； 當來大怖時， 住是真實行。 我問世間眼， 法王光明尊； 由持此經典， 為得幾所福？」
爾時，世尊告大虛空藏菩薩及諸菩薩摩訶薩言：「善男子！譬如東方
【現代漢語翻譯】 現代漢語譯本 不親近世俗事務，就像鹿一樣自由自在。 少欲知足，修行四聖種（指聲聞、緣覺、菩薩、佛四種聖者所修行的道法）， 安住于戒律和頭陀行（指苦行），具備禪定和智慧。 我應當不間斷地修行，調伏身心，達到平靜的解脫。 如果進入村落，就為他們宣說微妙的佛法。 如果有求法的人，就讓他們遠離喧囂，住在空閑的地方。 在寂靜中自我修行，常常安住在佛法的喜悅中。 如果有人在眼前，犯下過錯； 爲了利益眾生，我應當反觀自己的行為。 安住于佛法，常常保持寂靜，對於尊敬和不尊敬； 安穩如須彌山（指佛教中的聖山），不被世俗的法所污染。 我應當作為導師，如果比丘（指佛教出家男子）毀犯戒律， 來用惡語辱罵我，我應當觀想這是自己所受的業報， 也不生起報復之心，對他人沒有傷害的想法， 常常安住在正法中，知道這不是我應該做的。 我雖然是沙門（指佛教出家人），他們卻沒有沙門的行為， 聽到我的正確教誨，就會誹謗修多羅（指佛經）， 或者割斷我的耳鼻，也不喜歡見到我； 如果聽到真實的警覺之語，就會誹謗正法。 當未來的比丘，受持正法的時候； 他們會設定障礙，不讓他們聽聞正法。 在國王面前說離間的話，破壞大眾的和諧； 我們依靠佛的力量，都讓他們能夠聽聞佛法。 當那個邪惡的時代來臨時，寧願捨棄自己的生命； 爲了護持正法，為眾生帶來利益。 先了解他人的意願，然後才與他們交談； 當未來大恐怖來臨時，安住于這種真實的修行。 我問世間的眼睛，法王光明尊（指佛陀）； 通過受持這部經典，能獲得多少福德呢？」
那時，世尊告訴大虛空藏菩薩（指菩薩名）以及諸位菩薩摩訶薩（指大菩薩）說：『善男子！譬如東方』
【English Translation】 English version Not associating with worldly affairs, like a deer at ease. Having few desires and being content, cultivating the four noble lineages (referring to the paths of Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas). Abiding in precepts and ascetic practices, possessing meditation and wisdom. I shall cultivate without interruption, taming my mind and body, attaining peaceful liberation. If entering a village, I will expound the subtle Dharma to them. If there are those seeking the Dharma, I will have them dwell far from the clamor, in secluded places. In silence, cultivating oneself, always abiding in the joy of the Dharma. If there are those in my presence, who commit transgressions; For the benefit of all beings, I shall reflect upon my own conduct. Abiding in the Dharma, always maintaining tranquility, towards respect and disrespect; Steadfast like Mount Sumeru (a sacred mountain in Buddhism), not tainted by worldly dharmas. I shall be a guide, if a Bhikshu (a Buddhist monk) breaks the precepts, And comes to revile me with harsh words, I shall contemplate that this is the result of my own karma, And not give rise to thoughts of retaliation, having no intention to harm others, Always abiding in the true Dharma, knowing this is not what I should do. Though I am a Sramana (a Buddhist renunciate), they have no Sramana conduct, Hearing my correct teachings, they will slander the Sutras (Buddhist scriptures), Or cut off my ears and nose, and not wish to see me; If they hear true warnings, they will slander the true Dharma. When future Bhikshus, uphold the true Dharma; They will create obstacles, not allowing them to hear the true Dharma. Speaking divisive words to the king, disrupting the harmony of the assembly; We, relying on the Buddha's power, will enable them all to hear the Dharma. When that evil age arrives, I would rather give up my life; For the sake of upholding the true Dharma, bringing benefit to all beings. First understanding the intentions of others, then speaking with them; When great terror comes in the future, abiding in this true practice. I ask the eye of the world, the Dharma King, the Honored One of Light (referring to the Buddha); By upholding this scripture, how much merit will be gained?」
At that time, the World Honored One said to the Bodhisattva Mahasattva Great Akasagarbha (name of a Bodhisattva) and all the Bodhisattva Mahasattvas: 『Good men! It is like the East』
一世界㭊為十三千大千世界；如是南、西、北方、四維、上、下，各各㭊為十三千大千世界，如是世界盡末為塵；復以一塵為一世界。若復有人于東方過爾所塵世界下於一塵，復更東行過爾所塵世界又下一塵，如是展轉盡爾所塵。于東方諸佛世界無有邊際，南、西、北方、四維、上、下亦復如是。善男子！于汝意云何？如是十方世界，所下微塵知其數不？」
「不也，世尊！如是微塵世界唯有如來以無礙智之所究了，非余能知。」
佛言：「善男子！是諸世界，若下微塵及不下處，盡諸世界以為大城圍繞墻壁，上至有頂下窮水際，滿此城中著凈芥子；以一芥子為一佛世界。善男子！于意云何？是諸芥子世界寧為多不？」
「甚多，世尊！」
佛言：「善男子！如是芥子及諸世界，我知其數，知百知千，乃至知緊迦羅、彌末羅、阿閦婆等。若有善男子、善女人求菩提故，以七寶滿爾所世界，施於爾所芥子數住功德法菩薩諸佛，及恭敬供養；若復有人聞此甚深微妙經典，能凈信忍，所得福德勝前福德。若復有人以爾所芥子數行無遮施；或復有人得聞此經，于諸有情生無礙心住調柔忍，如七步頃繫念思惟，所得福德勝前福德。若復有人修諸福業，成就爾所芥子數天主、帝釋、大梵天王、轉輪聖王；
【現代漢語翻譯】 現代漢語譯本 一個世界被劃分爲十三千大千世界；像這樣，南、西、北、四維、上、下，每個方向都被劃分爲十三千大千世界，像這樣，所有世界都化為塵埃；再以一粒塵埃為一個世界。如果有人在東方，經過像塵埃一樣多的世界，放下一粒塵埃，再向東走，經過像塵埃一樣多的世界，又放下一粒塵埃，這樣輾轉直到所有塵埃都放下。在東方，諸佛的世界沒有邊際，南、西、北、四維、上、下也是如此。善男子！你認為如何？像這樣十方世界，所放下的微塵，你知道它們的數量嗎？」 「不知道，世尊！像這樣的微塵世界，只有如來（佛的稱號）以無礙的智慧才能徹底瞭解，其他人無法知道。」 佛說：「善男子！這些世界，無論是放下微塵的地方還是沒有放下微塵的地方，所有世界都像一個大城，被墻壁圍繞，上至有頂（色界最高處），下至水際（世界的邊緣），在這個城中裝滿乾淨的芥子；以一粒芥子為一個佛世界。善男子！你認為如何？這些芥子世界難道不多嗎？」 「非常多，世尊！」 佛說：「善男子！像這些芥子和所有世界，我知道它們的數量，知道百、知道千，乃至知道緊迦羅（kinkara，極小的數）、彌末羅（mimara，更大的數）、阿阇婆（akshobhya，更大的數）等。如果有善男子、善女人爲了求菩提（覺悟）的緣故，用七寶裝滿像這些世界一樣多的地方，佈施給像這些芥子一樣多的住于功德法的菩薩和諸佛，並恭敬供養；如果有人聽到這部甚深微妙的經典，能夠清凈地相信並忍受，所得到的福德勝過之前的福德。如果有人用像這些芥子一樣多的數量進行無遮施（無條件的佈施）；或者有人聽到這部經，對所有眾生生起無礙的心，安住于調柔的忍耐，像七步的時間那樣繫念思維，所得到的福德勝過之前的福德。如果有人修習各種福業，成就像這些芥子一樣多的天主、帝釋（Indra，天神之王）、大梵天王（Brahma，創造之神）、轉輪聖王（Chakravartin，統治世界的理想君主）；
【English Translation】 English version One world is divided into thirteen thousand great chiliocosms; likewise, south, west, north, the four intermediate directions, above, and below, each is divided into thirteen thousand great chiliocosms. In this way, all worlds are reduced to dust; then, one dust particle is taken as one world. If someone in the east passes through as many worlds as there are dust particles and places down one dust particle, and then continues eastward, passing through as many worlds as there are dust particles again and places down another dust particle, and so on until all the dust particles are placed down. In the east, the worlds of all Buddhas are boundless, and the same is true for the south, west, north, the four intermediate directions, above, and below. Good man! What do you think? Regarding these worlds in the ten directions, do you know the number of dust particles that have been placed down?」 「No, World Honored One! Such worlds of dust particles can only be fully understood by the Tathagata (title of a Buddha) with unobstructed wisdom; others cannot know.」 The Buddha said, 「Good man! These worlds, whether places where dust particles have been placed or not, all worlds are like a great city surrounded by walls, reaching from the summit of existence (the highest realm of form) to the edge of the waters (the boundary of the world), and this city is filled with clean mustard seeds; one mustard seed is taken as one Buddha world. Good man! What do you think? Are these mustard seed worlds not numerous?」 「Very numerous, World Honored One!」 The Buddha said, 「Good man! I know the number of these mustard seeds and all the worlds, I know hundreds, I know thousands, even up to kinkara (an extremely small number), mimara (a larger number), akshobhya (a larger number), and so on. If there are good men or good women who, for the sake of seeking Bodhi (enlightenment), fill as many places as there are worlds with seven treasures, and give them as alms to as many Bodhisattvas and Buddhas who abide in the Dharma of merit as there are mustard seeds, and respectfully make offerings; if someone hears this profound and subtle scripture and can purely believe and endure it, the merit they obtain surpasses the previous merit. If someone performs unobstructed giving (unconditional giving) with as many acts as there are mustard seeds; or if someone hears this scripture and generates an unobstructed mind towards all sentient beings, abiding in gentle patience, and contemplates for the duration of seven steps, the merit they obtain surpasses the previous merit. If someone cultivates various meritorious deeds and achieves as many lords of gods, Indra (king of gods), Great Brahma (creator god), and Chakravartin (ideal ruler of the world) as there are mustard seeds;
或復有人受持此經，能知無常、苦、空、無我、涅槃、寂靜，如是知已於諸有情生於大悲，為不斷三寶種故，發無上正等菩提之心，如是福德勝前福德。」
爾時，大虛空藏菩薩白佛言：「世尊！唯愿如來加持此經，后末法時于贍部洲廣令流佈。」
是時，佛告虛空藏菩薩言：「善男子！我以此法付四天王。所以者何？由此四王護持世界故，令此法久住世間廣得流佈。我今復以微妙真言，加持四大天王。」即說真言曰：
「怛你也(二合)他度度𠼝他地梨特嚩(二合)惹跛底特嚩(二合)惹楞迦(引)𠼝阿(引)靺怛你舍迷舍么缽底扇底(丁以反)目溪你誐啰(二合)賀博乞叉(二合)哆阿奴娜啰鄔那啰尾誐摩三摩缽地簸他輸地缽他奴誐摩缽他輸地缽啰(二合)枳娘(二合)目溪阿哩也(二合)句梨 步多𠸪 乞曬(二合)阿你泥灑遮茗泥灑遮多(引)么灑遮多怛簸灑遮沒馱簸那達摩奴散地阿哩也(二合)誐拏怒誐摩阿那哩也(二合)你伽哆你嚧瑟吒(二合)缽啰(二合)娑娜寧咿濕嚩(二合)啰簸那魯迦失止(二合)怛唎(二合)訖哩(二合)多阿奴啰訖沙(二合)演都伊𤚥(引)達摩散地(啼寢反)尾婆惹都你魯訖鞮(二合)涅泥(上)世(引)缽啰(二合)底𠸪乞灑(二合)睹達摩馱哩尼」
【現代漢語翻譯】 現代漢語譯本： 或者又有人受持這部經典，能夠了知無常、苦、空、無我、涅槃（寂滅，解脫的境界）、寂靜（煩惱止息的狀態），像這樣瞭解之後，對於一切眾生生起大悲心，爲了不讓佛法僧三寶的種子斷絕，發起無上正等菩提之心（覺悟之心），這樣的福德勝過之前的福德。 這時，大虛空藏菩薩（Mahākāśyapa Bodhisattva）對佛說：『世尊！唯愿如來加持這部經典，在後來的末法時期，在贍部洲（Jambudvīpa，我們所居住的世界）廣泛流傳。』 這時，佛告訴虛空藏菩薩說：『善男子！我將這部法交付給四大天王（Caturmahārājakāyikas）。為什麼呢？因為這四位天王護持世界，使這部法能夠長久住世，廣泛流傳。我現在再用微妙的真言，加持四大天王。』隨即說了真言： 『怛你也(二合)他度度𠼝他地梨特嚩(二合)惹跛底特嚩(二合)惹楞迦(引)𠼝阿(引)靺怛你舍迷舍么缽底扇底(丁以反)目溪你誐啰(二合)賀博乞叉(二合)哆阿奴娜啰鄔那啰尾誐摩三摩缽地簸他輸地缽他奴誐摩缽他輸地缽啰(二合)枳娘(二合)目溪阿哩也(二合)句梨 步多𠸪 乞曬(二合)阿你泥灑遮茗泥灑遮多(引)么灑遮多怛簸灑遮沒馱簸那達摩奴散地阿哩也(二合)誐拏怒誐摩阿那哩也(二合)你伽哆你嚧瑟吒(二合)缽啰(二合)娑娜寧咿濕嚩(二合)啰簸那魯迦失止(二合)怛唎(二合)訖哩(二合)多阿奴啰訖沙(二合)演都伊𤚥(引)達摩散地(啼寢反)尾婆惹都你魯訖鞮(二合)涅泥(上)世(引)缽啰(二合)底𠸪乞灑(二合)睹達摩馱哩尼』
【English Translation】 English version: Or, there may be others who uphold this scripture, who can understand impermanence, suffering, emptiness, non-self, Nirvana (the state of extinction, liberation), and tranquility. Having understood thus, they generate great compassion for all sentient beings. In order to prevent the extinction of the Three Jewels (Buddha, Dharma, Sangha), they generate the mind of unsurpassed, complete, and perfect enlightenment. Such merit surpasses the previous merit. At that time, the Bodhisattva Mahākāśyapa said to the Buddha: 'World Honored One! I beseech the Tathagata to bless this scripture, so that it may be widely disseminated in Jambudvīpa (the world we inhabit) during the latter days of the Dharma.' At that time, the Buddha said to the Bodhisattva Mahākāśyapa: 'Good man! I entrust this Dharma to the Four Heavenly Kings (Caturmahārājakāyikas). Why is that? Because these four kings protect the world, so that this Dharma may long abide in the world and be widely disseminated. Now, I will further bless the Four Heavenly Kings with a subtle mantra.' Then, he spoke the mantra: 'Tadyathā dudu dharita dhiri dhvaja pati dhvaja lankara a matani same sama pati shanti mukhi nigara ha bhaksha ta anudara udanara vigama samapatti patha shuddhi patha nugama patha shuddhi prajna mukhi arya kuli bhuta kshaye aninisha chame nisha chata tamasha chata tapasha chata buddha pana dharma anusandhi arya gana nugama anarya nigata nirushtha prasadanani ishvara pana ruka shiti tri krita anurakshantu imam dharma sandhi vibhajantu nirukti nirdeshe pratirakshantu dharma dharani'
爾時，四大天王由此真言所加持故，心懷悚慄身毛皆豎，即往佛所頭面禮足，白佛言：「世尊！我等四王護持此經，當令未來久住於世。我能攝持如是經典所流行處，有不樂法諸神、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅無能障礙；若有樂法善神，即當令彼心得寂靜；若有法師于說法會，忘失文句能令憶持，獲得辯才增長慧解。」
爾時，世尊告四天王：「善哉，善哉！汝等四王，皆是我子從法化生。由我勸汝守護正法功德因緣得為天王，當超世間速證圓寂。」
爾時，世尊復告大虛空藏菩薩言：「善男子！我今亦以真言加持帝釋，令護此經久住於世。」說真言曰：
「怛你也(二合)他輸第輸婆末底輸婆尾庾(二合)系那捺𠼝那哩奶睹哩奶納迷舍迷鄔波舍迷屈吠鳴驅黎阿蘇目溪馱啰尼阿啰奶輸輸嚧(二合)曬婆𠰘低阿䏶泥䏶那散地三迷三摩嚩底三摩啰濕彌(二合)阿世呼呼奚奚驅嚧驅梨阿那底羯啰(二合)銘你嚩𠸪乞灑(二合)摩𠰘低摩訶嚩婆娑缽啰(二合)䏶阿𦾨車睹舍羯嚧泥嚩曩泯捺啰(二合)那捺舍多那夜那嚩羅摩矩吒達啰伊舍嚩(二合)嚕末嚕捺婆(二合)嚩那你嚩斯娑嚩(二合、引)訶(引)」
爾時，天帝釋聞此真言已歡喜踴躍，所住宮殿悉皆震動；即與百千眷屬
【現代漢語翻譯】 現代漢語譯本 那時，四大天王因為這個真言的加持，心中感到恐懼，汗毛都豎了起來，立即前往佛陀所在之處，以頭面頂禮佛足，稟告佛陀說：『世尊！我們四天王會護持這部經典，使其在未來長久住世。我們能夠攝持這部經典所流傳的地方，使那些不喜好佛法的諸神、天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）都不能夠障礙；如果遇到喜好佛法的善神，就讓他們內心得到寂靜；如果有法師在說法集會上，忘記了經文的語句，我們能讓他們回憶起來，獲得辯才，增長智慧和理解。』 那時，世尊告訴四大天王說：『很好，很好！你們四位天王，都是我的弟子，從佛法化生。因為我勸你們守護正法，憑藉這個功德因緣，你們才得以成為天王，應當超越世間，迅速證得圓寂。』 那時，世尊又告訴大虛空藏菩薩說：『善男子！我現在也用真言加持帝釋（天神之王），讓他護持這部經典，使其長久住世。』於是說了真言： 『怛你也(二合)他輸第輸婆末底輸婆尾庾(二合)系那捺𠼝那哩奶睹哩奶納迷舍迷鄔波舍迷屈吠鳴驅黎阿蘇目溪馱啰尼阿啰奶輸輸嚧(二合)曬婆𠰘低阿䏶泥䏶那散地三迷三摩嚩底三摩啰濕彌(二合)阿世呼呼奚奚驅嚧驅梨阿那底羯啰(二合)銘你嚩𠸪乞灑(二合)摩𠰘低摩訶嚩婆娑缽啰(二合)䏶阿𦾨車睹舍羯嚧泥嚩曩泯捺啰(二合)那捺舍多那夜那嚩羅摩矩吒達啰伊舍嚩(二合)嚕末嚕捺婆(二合)嚩那你嚩斯娑嚩(二合、引)訶(引)』 那時，天帝釋聽到這個真言后，歡喜踴躍，他所居住的宮殿都震動起來；立即與成百上千的眷屬
【English Translation】 English version At that time, the Four Great Heavenly Kings, being blessed by this mantra, felt fear in their hearts and their hair stood on end. They immediately went to where the Buddha was, bowed their heads to the ground at his feet, and said to the Buddha: 'World Honored One! We, the Four Heavenly Kings, will protect this scripture, ensuring it remains in the world for a long time to come. We can safeguard the places where this scripture is circulated, so that those gods, devas (gods), nagas (dragons), yakshas (guardian spirits), gandharvas (celestial musicians), asuras (demigods), and garudas (mythical birds) who do not delight in the Dharma will be unable to create obstacles. If there are virtuous gods who delight in the Dharma, we will cause their minds to attain tranquility. If there are Dharma masters who, during Dharma assemblies, forget the words of the scripture, we can help them remember, gain eloquence, and increase their wisdom and understanding.' At that time, the World Honored One said to the Four Heavenly Kings: 'Excellent, excellent! You four Heavenly Kings are all my disciples, born from the Dharma. Because I encouraged you to protect the Right Dharma, through this meritorious cause, you have become Heavenly Kings. You should transcend the world and quickly attain Nirvana.' At that time, the World Honored One again said to the Bodhisattva Great Space Treasury: 'Good man! I will now also bless Indra (king of the gods) with a mantra, so that he may protect this scripture and ensure it remains in the world for a long time.' Then he spoke the mantra: 'Tadyatha shuddhe shubhamati shubha viyuhe nana nare naiture name shame upashame kshubhe megha kshure asu mukhi dharani arane shushu rushe bhadre adini nidhana sandhi same samavati samara rashmi ashe huhu hihi kshuru kshuri anati krama me niva raksha bhadre mahavabhasa prabha aagachatu shakra deva nam indra nana dashta nayana vara makuta dhara isha varu maru nava bhavana nivas svaha' At that time, Indra, the king of the gods, upon hearing this mantra, rejoiced and leaped with joy, and the palace where he resided shook. He immediately, along with hundreds of thousands of his retinue,
圍繞，來詣佛所頭面禮足，白佛言：「世尊！我等諸天擁護此經，于贍都洲廣宣流佈令得修行。若有法師受持此經，我等眷屬咸共擁護，令無惱患使得歡喜生凈信樂，受持斯經皆得成就以法莊嚴。若於王城、聚落、村邑說法之處，我當率諸眷屬，相共往詣彼法師所與作衛護。若有輕賤、嗔罵彼法師者，令發凈心；若有諸魔作諸障難，我當擁護，悉使退散不令得便。」
爾時，佛告天帝釋言：「善哉，善哉！憍尸迦！汝當獲得天妙自在，住法自在，於一切佛所護持正法能師子吼。何以故？憍尸迦！以能受持一佛正法，即於三世諸佛所說正法，皆能守護。」
爾時，世尊復告大虛空藏菩薩言：「善男子！我為娑訶世界主大梵天王，說威德真言句義。由此真言故，大梵天王護持此經。」即說真言曰：
「怛你也(二合)他每怛哩(二合，下同)輸婆每怛哩(二合)達摩每怛哩(二合)每怛哩(二合)也怒娑呬鞮三摩每怛哩(二合)珊地每怛哩(二合)阿努誐摩每怛哩(二合)阿怒啰訖叉(二合)每怛哩(二合)阿努度啰每怛哩(二合)薩丁那(二合)每怛哩(二合)達磨每怛哩(二合)阿努檗啰(二合)訶每怛哩(二合)阿尾缽啰(二合)底(丁以反)娑啰每怛哩(二合)嗢盧迦那每怛哩(二合)尾盧迦
【現代漢語翻譯】 現代漢語譯本：他們圍繞著佛陀，來到佛陀所在之處，以頭面禮拜佛足，然後對佛說：『世尊！我們這些天神擁護這部經典，在贍部洲（Jambudvipa，指我們所居住的這個世界）廣為宣揚流佈，使人們能夠修行。如果有法師受持這部經典，我們眷屬都會共同擁護他，使他沒有煩惱和憂患，能夠歡喜並生起清凈的信心和喜樂，受持這部經典都能成就，以佛法來莊嚴自身。如果在王城、聚落、村莊等說法的地方，我將率領我的眷屬，一同前往那位法師所在之處，為他做護衛。如果有輕視、嗔罵那位法師的人，我會使他們生起清凈的心；如果有魔眾製造各種障礙，我將擁護法師，使他們全部退散，不能得逞。』 這時，佛陀告訴天帝釋（Śakra devānām indra，眾天神之王）說：『很好，很好！憍尸迦（Kauśika，天帝釋的另一個名字）！你應當獲得天界的微妙自在，安住于佛法的自在，在一切佛陀面前護持正法，能夠像獅子一樣吼叫。為什麼呢？憍尸迦！因為能夠受持一位佛陀的正法，就能夠守護三世諸佛所說的正法。』 這時，世尊又告訴大虛空藏菩薩（Mahākāśagarbha Bodhisattva）說：『善男子！我為娑婆世界（Sahā world，我們所居住的這個世界）之主大梵天王（Mahābrahmā，色界初禪天的天王）宣說威德真言的句義。因為這個真言的緣故，大梵天王會護持這部經典。』隨即說了真言： 『怛你也(二合)他每怛哩(二合，下同)輸婆每怛哩(二合)達摩每怛哩(二合)每怛哩(二合)也怒娑呬鞮三摩每怛哩(二合)珊地每怛哩(二合)阿努誐摩每怛哩(二合)阿怒啰訖叉(二合)每怛哩(二合)阿努度啰每怛哩(二合)薩丁那(二合)每怛哩(二合)達磨每怛哩(二合)阿努檗啰(二合)訶每怛哩(二合)阿尾缽啰(二合)底(丁以反)娑啰每怛哩(二合)嗢盧迦那每怛哩(二合)尾盧迦』
【English Translation】 English version: They surrounded the Buddha, approached where the Buddha was, bowed their heads to his feet, and said to the Buddha: 'World Honored One! We, the gods, protect this scripture, widely propagating and spreading it in Jambudvipa (the world we live in), enabling people to practice it. If there is a Dharma master who upholds this scripture, we, his retinue, will all together protect him, ensuring he has no afflictions or worries, can rejoice and generate pure faith and joy, and that upholding this scripture will lead to accomplishment, adorning themselves with the Dharma. If in royal cities, settlements, or villages, there is a place where the Dharma is preached, I will lead my retinue to that Dharma master's location to provide protection. If there are those who despise or scold that Dharma master, I will cause them to generate pure minds; if there are demons creating obstacles, I will protect the Dharma master, causing them all to retreat and not succeed.' At that time, the Buddha said to Śakra devānām indra (King of the Gods): 'Excellent, excellent! Kauśika (another name for Śakra)! You should obtain the wonderful freedom of the heavens, abide in the freedom of the Dharma, and in the presence of all Buddhas, uphold the true Dharma, able to roar like a lion. Why is that? Kauśika! Because being able to uphold the true Dharma of one Buddha, you are able to protect the true Dharma spoken by all Buddhas of the three times.' At that time, the World Honored One again said to Mahākāśagarbha Bodhisattva: 'Good man! I will speak the meaning of the powerful mantra to Mahābrahmā (King of the first Dhyana heaven in the realm of form), the lord of the Sahā world (the world we live in). Because of this mantra, Mahābrahmā will protect this scripture.' Then he spoke the mantra: 'Tadyathā maitri subha maitri dharma maitri maitri yanusahiti samamaitri sandhi maitri anugama maitri anuraksa maitri anudura maitri satina maitri dharma maitri anugraha maitri avipratisara maitri ulukana maitri viluka'
那每怛哩(二合)母𠆙努誐摩每怛哩(二合)沒馱地瑟姹(二合)那每怛哩(二合)阿努啰乞叉(二合)每怛哩(二合)達摩缽啰(二合)底(丁以反)𠸪乞叉(二合)拏每怛哩(二合)母乞叉(二合)每怛哩(二合)阿那奴哩嚧馱尾嚧馱每怛哩(二合)阿多牟每怛哩(二合)沒啰(二合)賀么(二合)簸他每怛哩(二合)𠆙那楞迦啰每怛哩(二合)怛寫努珊地迦嚧那每怛哩(二合)怛寫奴珊地暮你多每怛哩(二合)怛寫奴珊地庾(二合)閉訖叉(二合)每怛哩(二合)沒啰(二合)賀摩(二合)缽地努誐摩那每怛哩(二合)質都你尾哩也(二合)每怛哩(二合)阿奴娑啰拏每怛哩(二合)你娑底(二合)啰拏每怛哩(二合)薩嚩怛啰(二合)拏誐么那每怛哩(二合)阿㜸車末啰(二合)含門(二合)嗢悉𠼝(二合)惹𠆙那素大尾(入)蜜逾底(丁以反)瑟姹(二合)娑嚩(二合)婆嚩(二合)三摩提你瑟羯啰(二合)摩摩訶尾么難(引)尾也(二合)嚩魯迦耶染摸你尾崩(補甘反)句嚧濕嚩(二合)達摩𠸪訖叉(二合)么底(丁寅反)羯啰(二合)彌沒馱地瑟吒(二合)南」
爾時，娑訶世界主大梵天王在於梵世，由此慈心真言加持及佛威神力故，天耳聞已，即共六十六萬梵眾來詣佛所，頭面禮足退坐一面，
【現代漢語翻譯】 現代漢語譯本 『那每怛哩』（namaitri，慈愛）母𠆙努誐摩（matranugama，隨順）『每怛哩』（maitri，慈愛）『沒馱地瑟姹』（buddhadhisthana，佛的加持）『那每怛哩』（namaitri，慈愛）『阿努啰乞叉』（anuraksa，守護）『每怛哩』（maitri，慈愛）『達摩缽啰底』（dharmapratī，法）『𠸪乞叉拏』（pratīksana，觀察）『每怛哩』（maitri，慈愛）『母乞叉』（muksa，解脫）『每怛哩』（maitri，慈愛）『阿那奴哩嚧馱尾嚧馱』（ananurudhavirodha，不順不逆）『每怛哩』（maitri，慈愛）『阿多牟』（atamu，無上）『每怛哩』（maitri，慈愛）『沒啰賀么』（brahma，梵天）『簸他』（patha，道）『每怛哩』（maitri，慈愛）『𠆙那楞迦啰』（jnanalamkara，智慧莊嚴）『每怛哩』（maitri，慈愛）『怛寫努珊地迦嚧那』（tasyanusandhikaruna，對他的同情）『每怛哩』（maitri，慈愛）『怛寫奴珊地暮你多』（tasyanusandhimudita，對他的喜悅）『每怛哩』（maitri，慈愛）『怛寫奴珊地庾閉訖叉』（tasyanusandhiupeksa，對他的舍）『每怛哩』（maitri，慈愛）『沒啰賀摩』（brahma，梵天）『缽地努誐摩那』（padanugamana，隨順）『每怛哩』（maitri，慈愛）『質都你尾哩也』（caturvirya，四種精進）『每怛哩』（maitri，慈愛）『阿奴娑啰拏』（anusarana，隨念）『每怛哩』（maitri，慈愛）『你娑底啰拏』（nisthirana，出離）『每怛哩』（maitri，慈愛）『薩嚩怛啰拏誐么那』（sarvatranagamana，遍一切處）『每怛哩』（maitri，慈愛）『阿㜸車末啰含門』（agacamarahamman，來至我處）『嗢悉𠼝』（utsid，升起）『惹𠆙那素大尾』（jnanavisuddhi，智慧清凈）『蜜逾底』（mityuti，滅盡）『瑟姹』（stha，住）『娑嚩婆嚩』（svabhava，自性）『三摩提』（samadhi，禪定）『你瑟羯啰』（niskara，無為）『摩摩訶尾么難』（mahavimana，大宮殿）『尾也嚩魯迦耶』（vyavalokaya，觀察）『染摸你尾崩』（jambudvipa，閻浮提）『句嚧濕嚩』（kurusva，作）『達摩𠸪訖叉』（dharmapratiksa，守護法）『么底』（mati，意）『羯啰彌』（karomi，我作）『沒馱地瑟吒南』（buddhadhisthanam，佛的加持）。 爾時，娑訶世界主大梵天王（Sahalokadhipati Brahma，娑婆世界之主梵天）在於梵世，由此慈心真言加持及佛威神力故，天耳聞已，即共六十六萬梵眾來詣佛所，頭面禮足退坐一面。
【English Translation】 English version 'Namaitri' (compassion) matranugama (following) 'maitri' (compassion) 'buddhadhisthana' (Buddha's blessing) 'namaitri' (compassion) 'anuraksa' (protection) 'maitri' (compassion) 'dharmaprati' (dharma) 'pratiksana' (observing) 'maitri' (compassion) 'muksa' (liberation) 'maitri' (compassion) 'ananurudhavirodha' (neither conforming nor opposing) 'maitri' (compassion) 'atamu' (supreme) 'maitri' (compassion) 'brahma' (Brahma) 'patha' (path) 'maitri' (compassion) 'jnanalamkara' (wisdom adornment) 'maitri' (compassion) 'tasyanusandhikaruna' (compassion for him) 'maitri' (compassion) 'tasyanusandhimudita' (joy for him) 'maitri' (compassion) 'tasyanusandhiupeksa' (equanimity for him) 'maitri' (compassion) 'brahma' (Brahma) 'padanugamana' (following) 'maitri' (compassion) 'caturvirya' (four kinds of diligence) 'maitri' (compassion) 'anusarana' (recollection) 'maitri' (compassion) 'nisthirana' (renunciation) 'maitri' (compassion) 'sarvatranagamana' (going everywhere) 'maitri' (compassion) 'agacamarahamman' (come to me) 'utsid' (arise) 'jnanavisuddhi' (purity of wisdom) 'mityuti' (extinction) 'stha' (abide) 'svabhava' (own nature) 'samadhi' (meditation) 'niskara' (non-action) 'mahavimana' (great palace) 'vyavalokaya' (observe) 'jambudvipa' (Jambudvipa) 'kurusva' (do) 'dharmapratiksa' (protect the Dharma) 'mati' (mind) 'karomi' (I do) 'buddhadhisthanam' (Buddha's blessing). At that time, the Great Brahma King (Sahalokadhipati Brahma, the Lord of the Saha World) in the Brahma heaven, due to the blessing of this mantra of loving-kindness and the power of the Buddha, heard with his heavenly ear, and immediately came to the Buddha with sixty-six hundred thousand Brahma followers, bowed their heads to the Buddha's feet, and sat down to one side.
白佛言：「世尊！我等蒙佛大慈大悲加持力故，令護此經。若當來世有諸法師，於此甚深秘密經典，受持、讀誦乃至書寫、奉持、供養；若彼法師在阿蘭若，及於衢路、村邑、聚落、王城處所，若為宣說如是經者，我等當共擁護攝受，加其氣力令得精勤，念慧辯才悉皆增長；不信者令信，其凈信者令住正行。世尊！我等今于如來所說正法之眼，皆共奉持廣令流佈。」
爾時，世尊告大梵王言：「善哉，善哉！梵王！如來今者隨喜汝等守護正法。梵王！汝當不久坐于道場，轉正法輪如我今轉。如汝今者擁護斯經，諸餘梵天于當來世，護持正法亦應如是。」
爾時，世尊復告慈氏菩薩摩訶薩言：「慈氏！我今以此無量阿僧祇俱胝劫積集無上正等菩提希有之法，付囑于汝；乃至欲令受持、讀誦、為他廣說，報佛恩故；亦滿自己希求愿故；令諸有情增長善根故；令諸菩薩護法光明故；摧一切諸魔外道故；護持正法不斷三寶種故。」
慈氏菩薩白佛言：「世尊！我今當於如來在世及涅槃后常護法藏。何以故？我亦曾於過去護斯正法。世尊！我雖在於睹史多天，於是類經倍增護持令久住世。世尊！若未來世其有眾生，于如是等經聞已受持、書寫、讀誦，如法修行、為他廣說，當知皆是我之威力所加持故。世尊！
【現代漢語翻譯】 現代漢語譯本： 白佛說道：『世尊！我們蒙受佛陀大慈大悲的加持力，才能護持這部經典。如果未來世有法師，對於這部甚深秘密的經典，能夠受持、讀誦乃至書寫、奉持、供養；如果這些法師在寂靜處（阿蘭若），或者在道路、村莊、聚落、王城等地方，宣說這部經典，我們都會共同擁護攝受，增加他們的力量，使他們精進勤勉，念力、智慧、辯才都得到增長；對於不信的人，使他們產生信仰，對於已經有凈信的人，使他們安住于正行。世尊！我們現在對於如來所說的正法之眼，都共同奉持，廣為流佈。』 這時，世尊告訴大梵天王說：『很好，很好！梵天王！如來現在隨喜你們守護正法。梵天王！你們不久將會在道場成道，轉動正法輪，就像我現在所做的一樣。就像你們現在擁護這部經典一樣，其他的梵天在未來世，護持正法也應當如此。』 這時，世尊又告訴慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）說：『慈氏！我現在將我無量阿僧祇俱胝劫（asamkhya kotis of kalpas）所積累的無上正等菩提（anuttara-samyak-sambodhi）的稀有之法，囑託給你；乃至希望你能受持、讀誦、為他人廣說，以此報答佛恩；也滿足自己所希求的願望；使一切有情增長善根；使一切菩薩護持正法光明；摧毀一切魔和外道；護持正法，使三寶（Triratna）的種子不斷絕。』 慈氏菩薩（Maitreya Bodhisattva）對佛說：『世尊！我現在應當在如來在世以及涅槃之後，常常護持法藏。為什麼呢？因為我也曾在過去護持過這部正法。世尊！我雖然在兜率天（Tushita Heaven），對於這類經典更加倍地護持，使它長久住世。世尊！如果未來世有眾生，對於這樣的經典，聽聞后能夠受持、書寫、讀誦，如法修行、為他人廣說，應當知道這都是我的威力所加持的緣故。世尊！』
【English Translation】 English version: Then, the Bodhisattva said to the Buddha: 'World Honored One! We, through the compassionate and powerful blessing of the Buddha, are able to protect this scripture. If in the future there are Dharma masters who uphold, recite, even write, venerate, and make offerings to this profound and secret scripture; if these Dharma masters, whether in secluded places (aranya), or on roads, in villages, settlements, or royal cities, proclaim this scripture, we will together protect and embrace them, increase their strength, enabling them to be diligent and zealous, and their mindfulness, wisdom, and eloquence will all grow; for those who do not believe, we will cause them to believe, and for those who have pure faith, we will cause them to abide in right practice. World Honored One! We now, regarding the eye of the true Dharma spoken by the Tathagata, all together uphold it and widely propagate it.' At that time, the World Honored One said to the Great Brahma King: 'Excellent, excellent! Brahma King! The Tathagata now rejoices in your protection of the true Dharma. Brahma King! You will soon sit in the Bodhi-mandala, turn the wheel of the true Dharma, just as I am turning it now. Just as you now protect this scripture, the other Brahma gods in the future should also protect the true Dharma in the same way.' At that time, the World Honored One again said to Maitreya Bodhisattva Mahasattva: 'Maitreya! I now entrust to you this rare Dharma of unsurpassed, complete, and perfect enlightenment (anuttara-samyak-sambodhi), which I have accumulated over countless asamkhya kotis of kalpas; even to the point that you should uphold, recite, and widely explain it to others, in order to repay the Buddha's kindness; also to fulfill your own aspirations; to cause all sentient beings to increase their roots of goodness; to cause all Bodhisattvas to protect the light of the Dharma; to destroy all demons and heretics; and to protect the true Dharma, so that the seeds of the Three Jewels (Triratna) will not be cut off.' Maitreya Bodhisattva said to the Buddha: 'World Honored One! I shall now, during the time of the Tathagata's presence in the world and after his Nirvana, always protect the Dharma treasury. Why is that? Because I have also protected this true Dharma in the past. World Honored One! Although I am in the Tushita Heaven, I will even more diligently protect this kind of scripture, so that it may long abide in the world. World Honored One! If in the future there are sentient beings who, upon hearing such scriptures, uphold, write, recite, practice according to the Dharma, and widely explain them to others, know that it is all due to the power of my blessing. World Honored One!'
當彼之時，若有魔及魔民共為朋黨，不能障難如我一毛成就善根㭊為百分千分歌羅分乃至優波尼沙陀分。若三千大千世界之中，一切有情悉併爲魔若魔眷屬，而於我所成就善根一分福智之力，猶不能得生於障難，何況如來於無量阿僧祇俱胝劫積集無上菩提之法而能障礙。」
爾時，世尊告慈氏菩薩言：「善哉，善哉！善男子！有四種法為菩薩行。何者為四？所謂：破煩惱魔；壞諸外道；成熟有情；護持正法。善男子！如是四種是菩薩行。而此四種以一行收。云何為一？所謂：護持正法。」
爾時，世尊告尊者大迦葉波、具壽阿難陀言：「我以此經付囑汝等，汝當受持此經為他廣說。」
大迦葉波言：「世尊！我當隨力于如來無上菩提之法，勤加守護為他宣說。」
阿難陀言：「唯然，世尊！我已受持如是法要，于當來世以佛威力，廣宣流佈令不斷絕。」
爾時福莊嚴菩薩摩訶薩，從座而起叉手合掌，白佛言：「世尊！如是之經，如來所說甚深希有，斷諸疑網最勝了義難見難悟，是第一義空性相應，以戒、念、定、慧而為莊嚴，顯說解脫寂靜無染，是諸智人之所知境，一切諸佛之所稱讚；亦是一切諸經之王，以陀羅尼印印之，令受持者得無礙辯，增長念慧堅固不退；摧魔怨敵，不為於他
【現代漢語翻譯】 現代漢語譯本：當那個時候，如果有魔和魔的眷屬結成黨羽，也不能阻礙我一根毫毛所成就的善根，哪怕是百分之一、千分之一、歌羅分（一種極小的計量單位）乃至優波尼沙陀分（更小的計量單位）。即使三千大千世界中，所有的眾生都變成魔或魔的眷屬，對於我所成就的善根一分福德智慧的力量，仍然不能產生任何障礙，更何況如來在無量阿僧祇俱胝劫（極長的時間單位）中所積累的無上菩提之法，又怎麼可能被障礙呢？」 那時，世尊告訴慈氏菩薩說：『好啊，好啊！善男子！有四種法是菩薩的修行。哪四種呢？就是：破除煩惱魔；摧毀各種外道；成熟有情眾生；護持正法。善男子！這四種是菩薩的修行。而這四種可以用一種行為來概括。哪一種呢？就是：護持正法。』 那時，世尊告訴尊者大迦葉波、具壽阿難陀說：『我把這部經囑託給你們，你們應當受持這部經，為他人廣泛宣說。』 大迦葉波說：『世尊！我將盡力守護如來無上菩提之法，勤加守護併爲他人宣說。』 阿難陀說：『是的，世尊！我已經受持了這樣的法要，在未來的世間，將以佛的威力，廣泛傳播，使之不斷絕。』 那時，福莊嚴菩薩摩訶薩，從座位上站起來，叉手合掌，對佛說：『世尊！這樣的經典，如來所說甚深稀有，斷除各種疑惑，是最殊勝的了義，難以見到難以領悟，是與第一義空性相應的，以戒、念、定、慧來莊嚴，顯說解脫寂靜無染，是具有智慧的人所能理解的境界，一切諸佛都稱讚；也是一切經典之王，以陀羅尼印印證，使受持者得到無礙的辯才，增長念慧，堅固不退；摧毀魔的怨敵，不被其他所動搖。
【English Translation】 English version: At that time, if there were demons and their followers forming a party, they could not obstruct even a single hair of the good roots I have achieved, not even by a hundredth, a thousandth, a kora part (a very small unit of measurement), or even an upanishada part (an even smaller unit). Even if all sentient beings in the three thousand great thousand worlds were to become demons or their followers, they still could not create any obstacles to even a fraction of the power of merit and wisdom of the good roots I have achieved. How much less could they obstruct the Dharma of Supreme Bodhi that the Tathagata has accumulated over countless asamkhya kotis (extremely long units of time)?' At that time, the World Honored One said to Bodhisattva Maitreya, 'Excellent, excellent! Good man! There are four practices for a Bodhisattva. What are the four? They are: destroying the demon of afflictions; defeating all external paths; maturing sentient beings; and protecting the Right Dharma. Good man! These four are the practices of a Bodhisattva. And these four can be summarized by one practice. What is that one? It is: protecting the Right Dharma.' At that time, the World Honored One said to Venerable Mahakasyapa and Venerable Ananda, 'I entrust this sutra to you. You should uphold this sutra and widely proclaim it to others.' Mahakasyapa said, 'World Honored One! I will do my best to protect the Dharma of the Tathagata's Supreme Bodhi, diligently guarding it and proclaiming it to others.' Ananda said, 'Yes, World Honored One! I have already received and upheld this Dharma teaching. In the future, I will use the power of the Buddha to widely propagate it, so that it will not be cut off.' At that time, Bodhisattva Mahasattva Fortune Adornment, rose from his seat, folded his hands, and said to the Buddha, 'World Honored One! This sutra, as spoken by the Tathagata, is profound and rare, cutting off all doubts, the most supreme and definitive meaning, difficult to see and difficult to understand. It is in accordance with the emptiness of the first principle, adorned with precepts, mindfulness, concentration, and wisdom, revealing liberation, tranquility, and non-attachment. It is the realm understood by the wise, praised by all Buddhas; it is also the king of all sutras, sealed with the dharani seal, enabling those who uphold it to gain unobstructed eloquence, increase mindfulness and wisdom, and be firm and unretreating; it destroys the enemies of demons and is not swayed by others.'
異宗所壞；能摧惡戒，增長頭陀無貪功德；復是正住大舍功德，出生無量諸佛智法。若有善男子、善女人，能於此經受持、讀誦、繫念、思惟、為他廣說，書寫、供養、審諦觀察，如理作意、正行相應，得幾所福？」
爾時，世尊即以伽他告福莊嚴菩薩摩訶薩曰：
「我以佛眼見十方， 廣大無邊諸剎土， 于中盛滿諸七寶， 盡皆普施諸菩薩； 若人受持是經典， 如佛所說無所得， 而能習誦為他說， 如是功德超于彼。 眾花、涂香並傘蓋， 衣服、繒彩及幢幡， 遍滿積彼世界中， 供養諸佛並菩薩； 於後末世法滅時， 若有受持此經典， 如說修行不放逸， 所獲福聚超于彼。 十方世界諸巨海， 盡皆盛滿種種油， 其炷高大如須彌， 然燈供養佛制底； 若有于彼法滅時， 世間盡為諸暗覆， 能燃如此大法炬， 所獲功德倍於前。 若於無量諸導師， 奉事經于億千劫； 以天適意妙供養， 勤求最勝佛菩提。 為報如來深重恩， 護持三寶令久住； 安諸有情住佛法， 持此經福多於彼。 以佛眼觀諸有情， 能致梵王帝釋位； 若有能持此經典， 獲大勝福過於彼。 令諸有情得羅漢， 復能成就緣覺
【現代漢語翻譯】 現代漢語譯本 能摧毀其他宗派的錯誤觀點；能摧毀惡戒，增長苦行和無貪的功德；又是安住于正道的大舍功德，能產生無量諸佛的智慧和法。如果有善男子、善女人，能對此經受持、讀誦、繫念、思惟、為他人廣泛解說，書寫、供養、仔細觀察，如理作意、與正行相應，能得到多少福德呢？ 這時，世尊就用偈頌告訴福莊嚴菩薩摩訶薩（菩薩中的大菩薩）說： 『我以佛眼看見十方，廣大無邊的諸佛國土，其中盛滿了各種七寶，全部都佈施給諸菩薩；如果有人受持這部經典，如佛所說不執著于所得，而且能學習誦讀併爲他人解說，這樣的功德就超越了前者。 用各種鮮花、涂香和傘蓋，衣服、絲綢綵帶和幢幡，遍滿堆積在那些世界中，供養諸佛和菩薩；如果在後世末法時期，如果有人受持這部經典，如所說的那樣修行不放逸，所獲得的福德就超越了前者。 十方世界的所有大海，都盛滿了各種油，燈炷高大如須彌山（佛教中的聖山），點燃燈供養佛的制底（佛塔）；如果在末法時期，世間都被黑暗覆蓋，能點燃如此大法炬，所獲得的功德就比之前的大。 如果在無量諸導師（佛）那裡，奉事經過億千劫；用天界適意的美妙供養，勤求最殊勝的佛菩提（佛的智慧）。爲了報答如來深重的恩德，護持三寶（佛、法、僧）令其長久住世；使一切有情安住于佛法，受持這部經典的福德比前者更多。 用佛眼觀察一切有情，能使他們達到梵王（色界天之主）和帝釋（欲界天之主）的地位；如果有人能受持這部經典，獲得的大勝福德就超過了前者。 能使一切有情得到阿羅漢（斷盡煩惱的聖者）的果位，又能成就緣覺（不依佛陀教導而自行開悟者）的果位。
【English Translation】 English version It can destroy the wrong views of other sects; it can destroy evil precepts, increase the merits of ascetic practices and non-greed; it is also the merit of great renunciation that dwells in the right path, and it can produce immeasurable wisdom and Dharma of all Buddhas. If there are good men and good women who can receive, uphold, recite, contemplate, think about, widely explain to others, write, make offerings, carefully observe, mindfully attend to it, and act in accordance with the right practice, how much merit will they obtain? At that time, the World Honored One then spoke in verse to the Bodhisattva Mahasattva (a great Bodhisattva) named Fortune Adornment: 'With my Buddha eye, I see the ten directions, the vast and boundless Buddha lands, which are filled with all kinds of seven treasures, all of which are given to all Bodhisattvas; if someone receives and upholds this scripture, as the Buddha said, without attachment to what is obtained, and can learn to recite and explain it to others, such merit surpasses the former. With various flowers, scented incense, and canopies, clothes, silk ribbons, and banners, filling and piling up in those worlds, making offerings to all Buddhas and Bodhisattvas; if in the latter age of Dharma decline, if someone receives and upholds this scripture, and practices diligently as it says, the merit obtained surpasses the former. All the great oceans of the ten directions are filled with various oils, the wicks are as tall as Mount Sumeru (a sacred mountain in Buddhism), lighting lamps to make offerings to the Buddha's stupas (Buddhist pagodas); if in the time of Dharma decline, when the world is covered in darkness, one can light such a great Dharma torch, the merit obtained is greater than before. If one serves countless teachers (Buddhas) for billions of kalpas; with heavenly pleasing and wonderful offerings, diligently seeking the most supreme Buddha Bodhi (Buddha's wisdom). To repay the deep kindness of the Tathagata, to protect the Three Jewels (Buddha, Dharma, Sangha) and make them abide long in the world; to settle all sentient beings in the Buddha Dharma, the merit of upholding this scripture is greater than the former. With the Buddha's eye observing all sentient beings, one can enable them to reach the position of Brahma King (lord of the Form Realm) and Indra (lord of the Desire Realm); if someone can uphold this scripture, the great and superior merit obtained surpasses the former. It can enable all sentient beings to attain the fruit of Arhat (a saint who has extinguished all afflictions), and can also accomplish the fruit of Pratyekabuddha (one who attains enlightenment on their own without a teacher).
乘； 若有能發菩提心， 受持此經福過彼。 假令經福皆為色， 盡虛空界不能受； 除佛世尊一切智， 於此勝福無能了。 若於俱胝千億劫， 持此如來所說經； 所生功德不可量， 猶如十方無有際。」
爾時，福莊嚴菩薩，從佛聞是護持此經所得功德不可限量，生大歡喜踴躍無量。而白佛言：「世尊！后末世時諸有情類，若有不能持此經者，當知是人墮于魔界。世尊！我觀護持自余正法，所獲善根猶如芥子；若有能護此經法者，所得功德如十方虛空，無有窮盡不可譬喻。世尊！我今被于勇猛甲冑，寧捨身命護持是經，不為悕望己身之利，但求一切有情安樂。」
說此法時，以大虛空藏菩薩福德力故，有十方無量恒沙佛剎，虛空藏菩薩及無量佛諸菩薩眾，從於虛空雨種種花以為供養。空中有聲而作是言：「善哉，善哉！大虛空藏菩薩摩訶薩！乃能作此廣大佛事，乃至於此大集法要殊勝莊嚴；亦能攝受未來有情莊嚴正法，令彼不失菩提之心。於此經中受持、讀誦、書寫、解說。」
爾時，世尊為欲囑累此經典故，以神通力即從身中放大光明，遍照十方無量佛剎悉皆振動。有無量阿僧祇有情，發阿耨多羅三藐三菩提心；無量有情得無生法忍。復有無量有情心得解脫；復有
【現代漢語翻譯】 現代漢語譯本 如果有人能夠發起菩提心（bodhicitta，覺悟之心），受持這部經典，他所獲得的福德將超過前者。 假設所有經文的福德都有形色，那麼即使充滿整個虛空界也無法容納； 除了佛世尊（Buddha-bhagavan，佛陀的尊稱）的一切智慧，沒有人能夠完全瞭解這種殊勝的福德。 如果在俱胝（koti，千萬）千億劫（kalpa，極長的時間單位）中，受持這部如來（Tathagata，佛陀的稱號）所說的經典； 所產生的功德是不可計量的，就像十方（dasadisha，指東、南、西、北、東南、西南、東北、西北、上、下十個方向）一樣沒有邊際。
那時，福莊嚴菩薩（Bhavyalankara Bodhisattva，一位菩薩的名字）從佛陀那裡聽到護持這部經典所獲得的功德不可思議，心中生起巨大的歡喜，踴躍不已。他向佛陀說道：『世尊！在後來的末法時期，如果眾生不能受持這部經典，應當知道這些人會墮入魔界（mara-loka，魔的領域）。世尊！我觀察到護持其他正法所獲得的善根就像芥子一樣微小；如果有人能夠護持這部經典，所獲得的功德就像十方虛空一樣，沒有窮盡，無法比喻。世尊！我現在披上勇猛的鎧甲，寧願捨棄生命也要護持這部經典，不是爲了期望自己得到利益，只是爲了尋求一切眾生的安樂。』
當宣說這部法時，由於大虛空藏菩薩（Mahakasagarbha Bodhisattva，一位菩薩的名字）的福德力，有十方無量恒河沙數（ganga-nadi-valuka，形容數量極多）的佛剎（buddha-ksetra，佛的國土），虛空藏菩薩和無量佛陀的菩薩眾，從虛空中降下各種鮮花作為供養。空中傳來聲音說：『善哉，善哉！大虛空藏菩薩摩訶薩（Mahasattva，偉大的菩薩）！您能夠做如此廣大的佛事，乃至在這大集法要中如此殊勝莊嚴；也能夠攝受未來的眾生，莊嚴正法，使他們不失去菩提之心。在這部經典中受持、讀誦、書寫、解說。』
那時，世尊爲了囑託這部經典，以神通力從自身放出大光明，遍照十方無量佛剎，使它們都震動起來。有無量阿僧祇（asamkhya，極大的數字）的眾生，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）；無量眾生獲得了無生法忍（anutpattika-dharma-ksanti，對不生不滅的真理的領悟）。又有無量眾生的心得到了解脫；還有
【English Translation】 English version If there is one who can generate the Bodhi mind (bodhicitta, the mind of enlightenment), and uphold this sutra, the merit he obtains will surpass the former. Suppose all the merits of the sutras had form and color, even if they filled the entire space of the universe, they could not contain it; Except for the all-knowing wisdom of the Buddha-Bhagavan (Buddha's honorific title), no one can fully understand this supreme merit. If one upholds this sutra spoken by the Tathagata (Buddha's title) for kotis (koti, ten million) of billions of kalpas (kalpa, an extremely long unit of time); The merit generated is immeasurable, like the ten directions (dasadisha, east, south, west, north, southeast, southwest, northeast, northwest, up, and down) without end.
At that time, Bhavyalankara Bodhisattva (a Bodhisattva's name), having heard from the Buddha that the merit obtained from upholding this sutra is inconceivable, felt great joy and boundless elation. He said to the Buddha: 'World Honored One! In the later Dharma-ending age, if sentient beings cannot uphold this sutra, it should be known that these people will fall into the realm of Mara (mara-loka, the realm of demons). World Honored One! I observe that the good roots obtained from upholding other righteous Dharmas are as small as mustard seeds; if someone can uphold this sutra, the merit obtained is like the ten directions of space, without end, and beyond comparison. World Honored One! I now put on the armor of courage, and would rather give up my life to uphold this sutra, not for the sake of my own benefit, but only to seek the peace and happiness of all sentient beings.'
When this Dharma was being spoken, due to the power of the merit of Mahakasagarbha Bodhisattva (a Bodhisattva's name), there were countless Buddha-lands (buddha-ksetra, Buddha's land) in the ten directions, as numerous as the sands of the Ganges River (ganga-nadi-valuka, an expression for an extremely large number), and Mahakasagarbha Bodhisattva and the Bodhisattva assembly of countless Buddhas, rained down various flowers from the sky as offerings. A voice in the sky said: 'Excellent, excellent! Mahakasagarbha Bodhisattva Mahasattva (Mahasattva, great Bodhisattva)! You are able to perform such great Buddha deeds, and even in this great assembly of Dharma essentials, you are so supremely magnificent; you are also able to embrace future sentient beings, adorn the righteous Dharma, and prevent them from losing their Bodhi mind. In this sutra, uphold, recite, write, and explain it.'
At that time, the World Honored One, in order to entrust this sutra, used his supernatural power to emit great light from his body, illuminating countless Buddha-lands in the ten directions, causing them all to shake. There were countless asamkhyas (asamkhya, an extremely large number) of sentient beings who generated the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment); countless sentient beings obtained the forbearance of non-origination of dharmas (anutpattika-dharma-ksanti, the realization of the truth of non-birth and non-death). There were also countless sentient beings whose minds were liberated; and there were
無量有情得法眼凈；復有無量有情離諸貪染；復有無量有情得於人天福德勝因當得見佛，一切大眾皆生隨喜。
佛說是經已，時大虛空藏菩薩摩訶薩，具壽大迦葉波、具壽阿難陀，娑訶世界主大梵天王、釋提桓因、四大天王，諸苾芻眾，及大菩薩、天、人、阿修羅、乾闥婆等，一切眾會聞佛所說，皆大歡喜，信受奉行。
大集大虛空藏菩薩所問經卷第八
【現代漢語翻譯】 現代漢語譯本：無數眾生獲得了清凈的法眼（能洞察真理的智慧之眼）；又有無數眾生脫離了各種貪慾和污染；還有無數眾生獲得了人天福報的殊勝因緣，將來能夠見到佛陀，所有大眾都對此感到隨喜讚歎。 佛陀說完這部經后，當時大虛空藏菩薩摩訶薩（菩薩中的大菩薩），具壽大迦葉波（佛陀的十大弟子之一）、具壽阿難陀（佛陀的十大弟子之一），娑婆世界主大梵天王（色界天的天王）、釋提桓因（欲界天的天王）、四大天王（守護世界的四位天神），各位比丘眾，以及大菩薩、天人、阿修羅（一種神道眾生）、乾闥婆（天界的樂神）等，所有在場的大眾聽聞佛陀所說，都非常歡喜，信受奉行。 《大集大虛空藏菩薩所問經》第八卷
【English Translation】 English version: Immeasurable sentient beings attained the pure Dharma Eye (the eye of wisdom that can perceive the truth); again, immeasurable sentient beings were freed from all greed and defilements; and again, immeasurable sentient beings obtained the superior causes for human and heavenly blessings, and will be able to see the Buddha in the future. All the assembly rejoiced in this. After the Buddha finished speaking this sutra, at that time, the Bodhisattva Mahasattva Mahākāśyapa (one of the Buddha's ten great disciples), the Venerable Ānanda (one of the Buddha's ten great disciples), the Great Brahma King, the lord of the Saha world (the king of the Form Realm), Śakra Devānām Indra (the king of the Desire Realm), the Four Great Heavenly Kings (the four gods who protect the world), all the Bhikṣu assembly, as well as the great Bodhisattvas, Devas, humans, Asuras (a kind of divine beings), Gandharvas (celestial musicians), and all the assembly who were present, having heard what the Buddha had said, were all greatly delighted, believed, accepted, and practiced accordingly. The Eighth Scroll of the Great Collection of the Sutra Questioned by the Bodhisattva Mahasattva Ākāśagarbha