T13n0420_自在王菩薩經

大正藏第 13 冊 No. 0420 自在王菩薩經

No. 420 [No. 421]

自在王菩薩經卷上

姚秦三藏鳩摩羅什譯

如是我聞：

一時，佛在舍衛城祇陀樹林給孤獨園，與大比丘眾二萬人俱，菩薩摩訶薩皆是一生補處，其名曰：彌勒菩薩、得大勢菩薩、師子意菩薩、師子相菩薩、大相菩薩，如是上首一萬人俱。爾時世尊，大眾圍繞恭敬，為發大乘意眾生演說經典。

爾時，眾中有菩薩名自在王，從坐而起，偏袒右肩，右膝著地，合掌白佛言：「世尊！欲有所問，若蒙聽許乃敢發言。」

佛告自在王：「諸有所問，佛無不聽，隨意所問，當爲汝說，令汝得解。」

自在王菩薩得蒙聽許喜悅無量，白佛言：「世尊！云何菩薩摩訶薩，于大乘法中得自在行，而能為人演說此法，以自在力，摧伏諸魔增上慢者，及諸外道有所見得諸貪著者，令住大乘具足大愿成就戒行，得阿耨多羅三藐三菩提？」

佛告自在王菩薩：「善哉！善哉！汝能問佛是義，當爲汝說，一心諦聽善思念之。諸菩薩云何能令眾生得住大乘，具足大愿成就戒行，得阿耨多羅三藐三菩提。」自在王菩薩受教而聽。

佛告自在王：「菩薩摩訶薩有四自在法，以是法故

【現代漢語翻譯】 現代漢語譯本 《自在王菩薩經》捲上 姚秦三藏鳩摩羅什譯 如是我聞： 一時，佛在舍衛城（Śrāvastī）祇陀樹林給孤獨園（Jetavana Anāthapiṇḍada-ārāma），與兩萬大比丘眾在一起。菩薩摩訶薩（bodhisattva-mahāsattva）都是一生補處（ekajāti-pratibaddha），他們的名字是：彌勒菩薩（Maitreya）、得大勢菩薩（Mahāsthāmaprāpta）、師子意菩薩（Siṃhamati）、師子相菩薩（Siṃhavikrānta）、大相菩薩（Mahārūpa），像這樣上首的一萬菩薩都在場。那時，世尊（Bhagavān）被大眾圍繞恭敬，為發大乘心（mahāyāna）的眾生演說經典。 當時，眾中有一位菩薩名叫自在王（Svāmin），他從座位上站起來，袒露右肩，右膝跪地，合掌對佛說：『世尊！我有一些問題想請教，如果蒙您允許，我才敢發問。』 佛告訴自在王：『你有什麼問題，佛都會聽，隨意發問，我會為你解答，讓你明白。』 自在王菩薩得到佛的允許，心中無比喜悅，對佛說：『世尊！菩薩摩訶薩如何在大乘法中獲得自在的修行，並且能夠為他人演說此法，以自在的力量，摧伏諸魔（māra）和增上慢者（adhimāna），以及那些對外道有所見解和貪著的人，使他們安住于大乘，具足大愿，成就戒行，最終證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）？』 佛告訴自在王菩薩：『善哉！善哉！你能夠問佛這樣的問題，我將為你解說，專心諦聽，好好思考。菩薩如何能夠使眾生安住于大乘，具足大愿，成就戒行，最終證得阿耨多羅三藐三菩提。』自在王菩薩接受教誨，專心聽講。 佛告訴自在王：『菩薩摩訶薩有四種自在法，憑藉這些法』

【English Translation】 English version The Sutra of the Bodhisattva King of Self-Mastery, Scroll 1 Translated by Tripiṭaka Kumārajīva of the Yao Qin Dynasty Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anāthapiṇḍada's Park in Śrāvastī, together with a great assembly of twenty thousand monks. The Bodhisattva-Mahāsattvas were all those who would attain Buddhahood in their next life, and their names were: Maitreya Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Siṃhamati Bodhisattva, Siṃhavikrānta Bodhisattva, Mahārūpa Bodhisattva, and so on, with ten thousand such leading Bodhisattvas present. At that time, the World-Honored One (Bhagavān), surrounded and revered by the assembly, was expounding the scriptures for the beings who had generated the aspiration for the Great Vehicle (mahāyāna). Then, among the assembly, there was a Bodhisattva named King of Self-Mastery (Svāmin), who rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World-Honored One! I have some questions to ask, and if I am granted permission, I will dare to speak.' The Buddha said to the King of Self-Mastery: 'Whatever questions you have, the Buddha will listen. Ask freely, and I will explain them to you, so that you may understand.' The Bodhisattva King of Self-Mastery, having received the Buddha's permission, was immeasurably joyful and said to the Buddha: 'World-Honored One! How does a Bodhisattva-Mahāsattva attain self-mastery in the practice of the Great Vehicle, and how can they expound this Dharma to others, using their power of self-mastery to subdue all Māras and those with arrogance, as well as those who hold views and attachments to external paths, causing them to abide in the Great Vehicle, fulfill their great vows, accomplish the precepts, and ultimately attain Anuttarā-samyak-saṃbodhi?' The Buddha said to the Bodhisattva King of Self-Mastery: 'Excellent! Excellent! You are able to ask the Buddha such a question. I will explain it to you. Listen attentively and contemplate it well. How can Bodhisattvas enable beings to abide in the Great Vehicle, fulfill their great vows, accomplish the precepts, and ultimately attain Anuttarā-samyak-saṃbodhi?' The Bodhisattva King of Self-Mastery received the teaching and listened attentively. The Buddha said to the King of Self-Mastery: 'Bodhisattva-Mahāsattvas have four dharmas of self-mastery, and by means of these dharmas'

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，能自在行，令諸眾生得住大乘。何等四？一者戒自在；二者神通自在；三者智自在；四者慧自在。戒自在者，菩薩摩訶薩行具足戒，不毀、不缺、不穿、不濁、不有所得、不悔不訶、不有熱惱、智所稱讚、隨順道戒、教眾生戒、護法戒、歡悅戒、不依生處戒、住定戒、隨慧戒、信解深法戒、不退神通戒、空無相無作戒、寂滅戒、攝佛法戒、說佛法戒、不捨一切眾生戒、慈護戒、大悲根本戒、信凈戒、不轉儀式戒、頭陀細行戒、隨順福田戒、畢竟凈戒、不斷佛種戒、護法種戒、示聖眾戒、安住菩提心戒、助六波羅蜜戒、修四念處戒、修四正勤四如意足五根五力七菩提分八聖道分戒、能生一切助菩提法戒。自在王！若菩薩摩訶薩能持如是戒，戒則具足，所愿皆得。若菩薩持如是凈戒者，三千大千世界劫盡燒時，愿欲滅火，言火當滅，火即為滅；欲令三千大千世界皆變為水，欲令三千大千世界普雨眾華，欲令三千大千世界皆為珍寶，欲令如恒河沙世界諸須彌山合為一山，欲令如恒河沙世界大海合為一海，即皆如意無不成者，持戒力故所愿皆得，所為神力無不稱意。菩薩安立如是戒中，得如是自在力，持凈戒故深愿畢成，得阿耨多羅三藐三菩提。

「自在王！乃往古世過無量阿僧祇劫，有佛名凈明光王如來、應、正遍

【現代漢語翻譯】 現代漢語譯本：能自在地修行，使一切眾生都能安住于大乘。哪四種自在呢？第一是戒自在；第二是神通自在；第三是智自在；第四是慧自在。戒自在是指，菩薩摩訶薩修行圓滿的戒律，不毀犯、不缺漏、不雜染、不渾濁、不執著于所得、不後悔不責備、沒有熱惱、為智慧所稱讚、隨順於道的戒律、教導眾生持戒的戒律、守護佛法的戒律、令人歡喜的戒律、不依賴於出生之處的戒律、安住于禪定的戒律、隨順智慧的戒律、信解甚深佛法的戒律、不退轉神通的戒律、空無相無作的戒律、寂滅的戒律、攝持佛法的戒律、宣說佛法的戒律、不捨棄一切眾生的戒律、慈悲護佑的戒律、以大悲為根本的戒律、信心清凈的戒律、不拘泥於形式儀軌的戒律、頭陀苦行的戒律、隨順福田的戒律、究竟清凈的戒律、不斷絕佛種的戒律、守護佛法種子的戒律、展示聖眾的戒律、安住于菩提心的戒律、輔助六波羅蜜的戒律、修習四念處的戒律、修習四正勤、四如意足、五根、五力、七菩提分、八聖道分的戒律，能生起一切輔助菩提之法的戒律。自在王！如果菩薩摩訶薩能夠持守這樣的戒律，戒律就圓滿具足，所愿都能實現。如果菩薩持守這樣的清凈戒律，即使三千大千世界在劫盡時被焚燒，他若發願滅火，說『火應當熄滅』，火就會立即熄滅；想要讓三千大千世界都變成水，想要讓三千大千世界普降鮮花，想要讓三千大千世界都變成珍寶，想要讓如恒河沙數世界的所有須彌山合為一座山，想要讓如恒河沙數世界的大海合為一片海，都能如願以償，沒有不成功的，因為持戒的力量，所愿都能實現，所展現的神力沒有不稱心如意的。菩薩安住于這樣的戒律中，得到這樣的自在力量，因為持守清凈戒律，深遠的願望都能實現，最終證得阿耨多羅三藐三菩提（無上正等正覺）。 自在王！在過去無量阿僧祇劫之前，有一尊佛名為凈明光王如來（Tathagata，如來）、應（Arhat，應供）、正遍知（Samyaksambuddha，正等覺）

【English Translation】 English version: Able to practice freely, enabling all sentient beings to abide in the Mahayana. What are the four kinds of freedom? First is the freedom of precepts; second is the freedom of supernormal powers; third is the freedom of wisdom; and fourth is the freedom of insight. The freedom of precepts refers to a Bodhisattva Mahasattva practicing complete precepts, not violating, not lacking, not mixing, not being turbid, not being attached to what is gained, not regretting or blaming, without distress, praised by wisdom, precepts that accord with the path, precepts that teach sentient beings to uphold precepts, precepts that protect the Dharma, precepts that bring joy, precepts that do not rely on the place of birth, precepts that abide in samadhi, precepts that accord with wisdom, precepts that believe and understand profound Dharma, precepts that do not regress from supernormal powers, precepts of emptiness, signlessness, and non-action, precepts of quiescence, precepts that gather the Buddha's Dharma, precepts that proclaim the Buddha's Dharma, precepts that do not abandon all sentient beings, precepts of loving-kindness and protection, precepts rooted in great compassion, precepts of pure faith, precepts that do not adhere to rituals, precepts of ascetic practices, precepts that accord with the field of merit, precepts of ultimate purity, precepts that do not cut off the Buddha's lineage, precepts that protect the seeds of Dharma, precepts that demonstrate the holy assembly, precepts that abide in the Bodhi mind, precepts that assist the six paramitas, precepts that cultivate the four foundations of mindfulness, precepts that cultivate the four right exertions, four bases of supernormal power, five roots, five powers, seven factors of enlightenment, and eightfold noble path, precepts that can generate all the Dharma that assists Bodhi. King of Freedom! If a Bodhisattva Mahasattva can uphold such precepts, the precepts will be complete and fulfilled, and all wishes will be realized. If a Bodhisattva upholds such pure precepts, even if the three thousand great thousand worlds are burned at the end of a kalpa, if he wishes to extinguish the fire, saying, 'The fire should be extinguished,' the fire will immediately be extinguished; if he wishes to transform the three thousand great thousand worlds into water, if he wishes to make the three thousand great thousand worlds rain flowers, if he wishes to make the three thousand great thousand worlds into treasures, if he wishes to make all the Mount Sumerus of worlds as numerous as the sands of the Ganges River into one mountain, if he wishes to make the oceans of worlds as numerous as the sands of the Ganges River into one ocean, all will be as desired, without fail, because of the power of upholding precepts, all wishes will be realized, and the supernormal powers manifested will be as desired. A Bodhisattva abiding in such precepts obtains such freedom and power, and because of upholding pure precepts, profound wishes will be fulfilled, and ultimately, he will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). King of Freedom! In the past, countless asamkhya kalpas ago, there was a Buddha named Pure Bright Light King Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha).

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知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。爾時有菩薩比丘，名金剛齊，得持戒力，行凈戒故常在閑處林中經行，欲具佛法故修習正行。修正行已作如是念：『不得一切法是則名戒；不貪一切法是則名戒；滅一切結是則名戒；觀身如鏡中像是則名戒；于諸言辭如呼聲響是則名戒；觀心相如幻是則名戒；善不善法無二無別是則名戒；為貪慾故觀身不凈是則名戒；為瞋恚故生於慈心是則名戒；以智慧破癡網是則名戒；不得貪恚本是則名戒；於法無觀無想分別是則名戒；無我見、無眾生見、無壽者見、無人見、無常見、無滅見是則名戒；於一切法不作不起是則名戒；心無所畏是則名戒；不依三界是則名戒；信無生法是則名戒；信解無生法忍是則名戒；不貪利養是則名戒；于諸法空心不驚畏，壞離諸相蠲除諸愿是則名戒；心無所念是則名戒；不自高不輕彼是則名戒；不著諸入是則名戒；不起五欲是則名戒；了知諸陰同於法陰是則名戒；了知諸性同於法性是則名戒；樂無諍訟是則名戒；于善法中不捨勤行是則名戒；知一切法必寂滅相而以身證是則名戒。』

「自在王！金剛齊比丘如是安住于戒，修習聖法正念無倒。時有魔子名曰障礙，見金剛齊比丘如是持戒，修習聖法正念無倒，與八萬四千諸魔

【現代漢語翻譯】 現代漢語譯本：知（jñāna，智慧）、明行足（vidyā-caraṇa-sampanna，智慧與德行圓滿）、善逝（sugata，如實而往者）、世間解（lokavid，瞭解世間者）、無上士（anuttara，無與倫比者）、調御丈夫（puruṣa-damya-sārathi，調御眾生者）、天人師（śāstā deva-manusyānām，天人之導師）、佛（buddha，覺悟者）、世尊（bhagavat，受尊敬者）。當時有一位菩薩比丘，名叫金剛齊，因為持戒的力量，奉行清凈的戒律，常常在僻靜的林中經行，爲了圓滿佛法而修習正行。修習正行后，他這樣想：『不執著一切法，這叫做戒；不貪戀一切法，這叫做戒；滅除一切煩惱結縛，這叫做戒；觀察身體如同鏡中的影像，這叫做戒；對於一切言辭如同呼喊的回聲，這叫做戒；觀察心念的生起如同幻象，這叫做戒；善與不善的法沒有差別，這叫做戒；爲了貪慾而觀察身體的不凈，這叫做戒；爲了嗔恚而生起慈悲心，這叫做戒；用智慧破除愚癡的羅網，這叫做戒；不執著貪慾和嗔恚的根本，這叫做戒；對於一切法不觀察、不思量、不分別，這叫做戒；沒有我見、沒有眾生見、沒有壽者見、沒有人見、沒有常見、沒有斷見，這叫做戒；對於一切法不造作、不生起，這叫做戒；心中沒有恐懼，這叫做戒；不依賴三界，這叫做戒；相信無生之法，這叫做戒；相信並理解無生法忍，這叫做戒；不貪圖利養，這叫做戒；對於一切法的空性，心中不驚慌畏懼，破除一切相，去除一切願望，這叫做戒；心中沒有念頭，這叫做戒；不自高自大，不輕視他人，這叫做戒；不執著於六根的接觸，這叫做戒；不生起五欲，這叫做戒；了知諸蘊與法蘊相同，這叫做戒；了知諸性與法性相同，這叫做戒；樂於沒有諍訟，這叫做戒；在善法中不放棄精進修行，這叫做戒；知道一切法必定寂滅，並且以身體證悟，這叫做戒。』 『自在王（Īśvara-rāja）！金剛齊比丘這樣安住于戒，修習聖法，正念不顛倒。當時有一個魔子，名叫障礙（Āvaraṇa），看到金剛齊比丘這樣持戒，修習聖法，正念不顛倒，就和八萬四千個魔一起

【English Translation】 English version: 'Knowledge (jñāna), perfect in wisdom and conduct (vidyā-caraṇa-sampanna), Well-Gone (sugata), Knower of the World (lokavid), Unsurpassed One (anuttara), Trainer of Those Who Can Be Tamed (puruṣa-damya-sārathi), Teacher of Gods and Humans (śāstā deva-manusyānām), Buddha (buddha), World-Honored One (bhagavat). At that time, there was a Bodhisattva Bhikṣu named Vajra-samata, who, due to the power of his precepts, practiced pure precepts and often walked in the secluded forest, cultivating right practice in order to perfect the Buddha Dharma. Having cultivated right practice, he thought thus: 『Not grasping any dharma is called precept; not being greedy for any dharma is called precept; extinguishing all fetters is called precept; observing the body like an image in a mirror is called precept; regarding all words like the echo of a call is called precept; observing the mind's appearance like an illusion is called precept; good and non-good dharmas are not different, this is called precept; observing the impurity of the body for the sake of greed is called precept; generating loving-kindness for the sake of anger is called precept; breaking the net of ignorance with wisdom is called precept; not grasping the root of greed and anger is called precept; not observing, not thinking, not distinguishing any dharma is called precept; having no self-view, no sentient being view, no life-span view, no person view, no eternal view, no annihilation view is called precept; not creating, not arising in any dharma is called precept; the mind having no fear is called precept; not relying on the three realms is called precept; believing in the dharma of non-arising is called precept; believing and understanding the forbearance of non-arising dharma is called precept; not being greedy for gain and offerings is called precept; not being startled or afraid in the mind about the emptiness of all dharmas, destroying all forms, eliminating all wishes is called precept; the mind having no thoughts is called precept; not being arrogant, not looking down on others is called precept; not being attached to the entrances is called precept; not arising the five desires is called precept; knowing that the aggregates are the same as the dharma aggregate is called precept; knowing that the natures are the same as the dharma nature is called precept; delighting in no disputes is called precept; not abandoning diligent practice in good dharmas is called precept; knowing that all dharmas are certainly of the nature of extinction and realizing it with the body is called precept.』 『O King of Freedom (Īśvara-rāja)! Bhikṣu Vajra-samata thus abided in the precepts, cultivated the holy dharma, and had right mindfulness without inversion. At that time, there was a demon son named Obstruction (Āvaraṇa), who, seeing Bhikṣu Vajra-samata thus holding the precepts, cultivating the holy dharma, and having right mindfulness without inversion, together with eighty-four thousand demons

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及其眷屬，貫鉀持兵來到其所，自隱其身，觀是比丘心在何行？千歲隨逐乃至不見一念心散可得惱壞。於是魔子及與眷屬現其魔身，執持刀鉾，在比丘前欲以相怖。比丘見魔大眾兵仗欲以相怖，作是誓言：『若我戒凈，習於聖法正行不倒，以是緣故，魔眾兵仗皆當變成青黃赤白雜色蓮華、須曼那華、婆梨師華、奇妙名華以為瓔珞，是時魔子與其眷屬，形色儀法皆如我身。』

「自在王！金剛齊比丘說是語時，魔眾兵仗即皆變成妙色之華，殊妙香潔以為瓔珞。一切諸魔皆自見身如此比丘，剃除鬚髮著染袈裟。魔子見比丘現大神力，怪未曾有發希有心，與其眷屬俱禮其足，作如是言：『汝得何法乃有是力？』比丘言：『此力不從有所得生，亦不依于身口意及一切法生，是力不以住相故生，以無住處故。』魔言：『比丘！我于千歲求汝心行不能知處。』比丘言：『汝若以恒河沙劫求之，亦不能得。何以故？是心不在內不在外不在中，汝寧能得幻化人心所行處不？』答言：『幻化之人尚無有心，況心行處。』比丘言：『如來說一切法空皆如幻化，此中亦無心無思。』魔言：『若不得心、不得思，云何有來去、有言說？』比丘言：『幻人去來言說，我去來言說亦如是。』

「魔言：『汝以是進行住于持戒，修習聖法

【現代漢語翻譯】 現代漢語譯本：魔王及其眷屬，帶著鎧甲和兵器來到比丘所在之處，他們隱藏起身形，觀察這位比丘的心在做什麼。他們跟隨了千年，甚至沒有看到比丘有一念心散亂，可以被他們擾亂破壞。於是，魔子和他的眷屬顯現出魔的形體，拿著刀矛，在比丘面前想要用這些來恐嚇他。比丘看到魔眾拿著兵器想要恐嚇他，就發誓說：『如果我的戒律清凈，修習聖法，正行不顛倒，因為這個緣故，魔眾的兵器都應當變成青、黃、赤、白等雜色的蓮花、須曼那花（一種香花）、婆梨師花（一種香花）、奇妙的名花，用來作為裝飾。』這時，魔子和他的眷屬，他們的形色儀態都變得和比丘一樣。 自在王！金剛齊比丘說這些話的時候，魔眾的兵器立刻都變成了美妙顏色的花朵，非常香潔，用來作為裝飾。所有的魔都看到自己變得和這位比丘一樣，剃除了鬚髮，穿著染色的袈裟。魔子看到比丘顯現出如此強大的神力，感到非常驚奇，生起了稀有的敬畏之心，和他的眷屬一起禮拜比丘的腳，說道：『您得到了什麼法，才會有這樣的力量？』比丘說：『這種力量不是從有所得而生，也不依賴於身、口、意以及一切法而生，這種力量不是因為執著于某種狀態而生，而是因為沒有執著之處。』魔說：『比丘！我千年以來都在尋找你的心行，卻不能知道它在哪裡。』比丘說：『你即使以恒河沙劫的時間來尋找，也不能找到。為什麼呢？因為這顆心不在內，不在外，也不在中間。你能夠找到幻化的人的心在哪裡嗎？』魔回答說：『幻化的人都沒有心，更何況是心所行之處。』比丘說：『如來說一切法皆空，都像幻化一樣，這裡面也沒有心，也沒有思。』魔說：『如果得不到心，得不到思，怎麼會有來去，有言說呢？』比丘說：『幻化的人有來去和言說，我的來去和言說也是如此。』 魔說：『你以這樣的修行安住于持戒，修習聖法。』

【English Translation】 English version: The demon king and his retinue, clad in armor and bearing weapons, arrived at the place where the Bhikshu was. They concealed themselves, observing what the Bhikshu's mind was engaged in. They followed him for a thousand years, yet they did not see a single moment of distraction in his mind that they could disturb or destroy. Then, the demon prince and his retinue revealed their demonic forms, holding swords and spears, intending to frighten the Bhikshu. Seeing the demon host with their weapons intending to terrify him, the Bhikshu made this vow: 'If my precepts are pure, if I practice the holy Dharma, and if my conduct is upright and unwavering, then, for this reason, the weapons of the demon host shall all transform into lotuses of various colors—blue, yellow, red, and white—as well as Sumanas flowers (a fragrant flower), Varshika flowers (a fragrant flower), and other wondrous flowers, to serve as adornments.' At that moment, the demon prince and his retinue, their forms and appearances, all became like the Bhikshu. O King of Freedom! When the Vajra-Qi Bhikshu spoke these words, the weapons of the demon host immediately transformed into flowers of exquisite colors, exceptionally fragrant and pure, to serve as adornments. All the demons saw themselves transformed to resemble the Bhikshu, with shaved heads and beards, and wearing dyed robes. The demon prince, seeing the Bhikshu manifest such great spiritual power, was astonished and developed a rare sense of reverence. He and his retinue bowed at the Bhikshu's feet, saying, 'What Dharma have you attained to possess such power?' The Bhikshu replied, 'This power does not arise from anything attained, nor does it depend on body, speech, mind, or any Dharma. This power does not arise from clinging to any state, but from having no place to cling to.' The demon said, 'Bhikshu! For a thousand years, I have sought the workings of your mind, yet I cannot find where it is.' The Bhikshu said, 'Even if you sought it for as many kalpas as there are sands in the Ganges, you would not find it. Why? Because this mind is neither within, nor without, nor in between. Can you find where the mind of an illusionary person is?' The demon replied, 'An illusionary person has no mind, let alone a place where the mind operates.' The Bhikshu said, 'The Tathagata says that all Dharmas are empty, like illusions. There is neither mind nor thought in them.' The demon said, 'If there is no mind and no thought, how can there be coming and going, or speech?' The Bhikshu said, 'An illusionary person has coming and going and speech, and my coming and going and speech are also like that.' The demon said, 'With such practice, you abide in keeping the precepts and cultivating the holy Dharma.'

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為何所趣？』比丘言：『趣無所趣。』魔言：『云何趣無所趣？』比丘言：『是中無先去、無今去、無當去，無所趣者，即是無作脫門。汝問：「以是進行安於戒修習聖法，何所趣？」者，我不趣色生、不趣色滅、不趣色住、不趣受想行識滅、不趣受想行識住，於一切法，亦不趣生、亦不趣滅、亦不趣住，是名正趣。魔子！正趣者名不取色，不取受想行識，無所見法是我所趣。我所趣者，不取色、不取受想行識，我所趣者是諸聖所趣。』魔言：『比丘！於是法中雲何有趣？』比丘言：『諸凡夫法及諸佛法，同是一法無二無別；學法、阿羅漢法、辟支佛法、佛法，同是一切法無二無別；若過去法、若未來法、若現在法，同是一法無二無別；無出無生以等相故。不捨如是諸法等相者，欲以是法示眾生故而為說法，如是趣者名為正趣。魔子！夫正趣者，不趣欲界、不趣色界、不趣無色界。住等法者，於法實相不動不退，是名正趣。如如趣，一切法趣亦如是；如法性趣，一切法趣亦如是；如實際趣，一切法趣亦如是。求如是趣者，亦不念不著諸趣，是名正趣。』

「魔子語金剛齊比丘：『汝以是正行為得何法？』答言：『我以是正行得離諸法分別，以是無念無分別故，具足等相。汝問：「得何法？」者，是正行中無有得

【現代漢語翻譯】 現代漢語譯本： 『你所趨向的是什麼？』比丘回答說：『趨向于無所趨向。』魔說：『怎麼會趨向于無所趨向呢？』比丘說：『這裡沒有先前的趨向、沒有現在的趨向、沒有將來的趨向，沒有所趨向的，這就是無作解脫之門。你問：「以這樣的修行安住于戒律，修習聖法，趨向于什麼？」我既不趨向於色（物質現象）的生起，也不趨向於色（物質現象）的滅去，不趨向於色（物質現象）的住留；不趨向于受（感受）、想（概念）、行（意志）、識（意識）的滅去，也不趨向于受、想、行、識的住留；對於一切法，既不趨向于生起，也不趨向于滅去，也不趨向于住留，這叫做正趨向。魔子！正趨向的意思是不執取色，不執取受、想、行、識，沒有認為任何法是我所趨向的。我所趨向的，是不執取色，不執取受、想、行、識，我所趨向的是諸聖者所趨向的。』魔說：『比丘！在這樣的法中，怎麼會有趨向呢？』比丘說：『凡夫的法和諸佛的法，同是一種法，沒有二樣沒有差別；學法的、阿羅漢（已斷絕煩惱，達到涅槃的聖者）的法、辟支佛（獨自覺悟的聖者）的法、佛的法，同是一切法，沒有二樣沒有差別；無論是過去的法、未來的法、還是現在的法，同是一種法，沒有二樣沒有差別；沒有出現也沒有生起，因為它們的體性是平等的。不捨棄這些法的平等體性的人，爲了向眾生展示這些法而說法，這樣的趨向叫做正趨向。魔子！所謂正趨向，是不趨向于欲界（充滿慾望的世界）、不趨向於色界（有物質但無慾望的世界）、不趨向于無色界（既無物質也無慾望的世界）。安住于平等法的人，對於法的真實相不動搖不退轉，這叫做正趨向。如如的趨向，一切法的趨向也是這樣；如法性的趨向，一切法的趨向也是這樣；如實際的趨向，一切法的趨向也是這樣。尋求這樣趨向的人，也不執著于任何趨向，這叫做正趨向。』 『魔子』對金剛齊比丘說：『你以這樣的正行得到了什麼法？』回答說：『我以這樣的正行得到了遠離一切法分別的境界，因為沒有念頭沒有分別，所以具足了平等之相。你問：「得到了什麼法？」這樣的正行中沒有得到。

【English Translation】 English version: 'Where are you going?' The Bhikshu (monk) replied, 'Going to nowhere.' The Mara (demon) said, 'How can you go to nowhere?' The Bhikshu said, 'Here, there is no past going, no present going, no future going, and no one who goes. This is the gate of non-action liberation. You ask, 「By practicing in this way, abiding in precepts, and cultivating the holy Dharma, where are you going?」 I am not going to the arising of Rupa (form/materiality), nor to the cessation of Rupa, nor to the abiding of Rupa; I am not going to the cessation of Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness), nor to the abiding of Vedana, Samjna, Samskara, and Vijnana. Regarding all Dharmas (phenomena), I am not going to arising, nor to cessation, nor to abiding. This is called Right Going. Mara's son! Right Going means not grasping Rupa, not grasping Vedana, Samjna, Samskara, and Vijnana, and not seeing any Dharma as what I am going to. What I am going to is not grasping Rupa, not grasping Vedana, Samjna, Samskara, and Vijnana. What I am going to is what the noble ones go to.' The Mara said, 'Bhikshu! In this Dharma, how can there be going?' The Bhikshu said, 'The Dharma of ordinary beings and the Dharma of all Buddhas are the same Dharma, without duality or difference; the Dharma of those who are learning, the Dharma of Arhats (enlightened beings who have attained Nirvana), the Dharma of Pratyekabuddhas (solitary Buddhas), and the Dharma of Buddhas are all the same Dharma, without duality or difference; whether it is past Dharma, future Dharma, or present Dharma, it is the same Dharma, without duality or difference; there is no arising and no birth because their nature is equal. Those who do not abandon the equal nature of these Dharmas, and teach the Dharma to show it to sentient beings, such going is called Right Going. Mara's son! Right Going means not going to the Kamadhatu (desire realm), not going to the Rupadhatu (form realm), and not going to the Arupadhatu (formless realm). Those who abide in the equal Dharma do not move or retreat from the true nature of Dharma. This is called Right Going. As the going of Suchness, so is the going of all Dharmas; as the going of Dharmata (the nature of Dharma), so is the going of all Dharmas; as the going of Reality, so is the going of all Dharmas. Those who seek such going do not cling to or attach to any going. This is called Right Going.' 'Mara's son' said to the Bhikshu Vajrasamadhi, 'What Dharma have you attained through this Right Practice?' He replied, 'Through this Right Practice, I have attained the state of being free from all discriminations of Dharmas. Because there is no thought and no discrimination, I am complete with the equal nature. You ask, 「What Dharma have you attained?」 In this Right Practice, there is no attainment.'

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相，無增上慢，以是正行於法無所得，正行者即是無行義。』魔子問金剛齊比丘：『汝以此戒當得何法？』答言：『我以此戒當得阿耨多羅三藐三菩提，乃至小法不可得故。』魔子言：『云何得菩提？』比丘言：『色等則是得菩提，受想行識等則是得菩提，一切法等則是得菩提。』魔子言：『如是菩提於何處求？』比丘言：『當於我見性中求。』魔子言：『云何而求？』比丘言：『求時不起菩提見。』

「魔言：『比丘！汝師是誰？誰所教誨辯乃如是？』比丘言：『不壞我見性而得菩提，是則我師；不在垢不在凈，是則我師；若識不在有為不在無為，是則我師；若不從他聞于諸法，不住不捨能度諸流，是則我師；若遍知一切法而不至一切法，是則我師；若一切所說音聲言辭，于不可說諸法相中而不動轉，是則我師；若一切法不生不起不出，而能轉聖法輪，是則我師；不住此岸不在彼岸不在中流，是則我師；若一切法不生故生，是則我師；若一切法不滅故滅，是則我師。我隨如是師教，故辯如是。』

「魔子言：『如來以何而轉法輪？』答言：『如來於色不轉不還；色如、色法、色空、色無相、色無作、色滅、色離、色無生、色相、色性，亦不轉不還；受想行識不轉不還，識如、識法、識空、識無相、識無

【現代漢語翻譯】 現代漢語譯本：『（修行人）不執著于表象，沒有增上慢（未證得道卻自以為證得），因此以正行的方式修行，對法無所得，正行就是無行之義。』魔子問金剛齊比丘：『你持守此戒律，將獲得什麼法？』比丘回答說：『我持守此戒律，將獲得阿耨多羅三藐三菩提（無上正等正覺），乃至連小法都不可得。』魔子說：『如何才能獲得菩提？』比丘說：『色等就是獲得菩提，受想行識等就是獲得菩提，一切法等就是獲得菩提。』魔子說：『這樣的菩提在哪裡求得？』比丘說：『應當在我見性中求得。』魔子說：『如何求得？』比丘說：『求的時候不起菩提的見解。』 魔說：『比丘！你的老師是誰？是誰教導你，使你辯才如此？』比丘說：『不壞我見性而得菩提，這是我的老師；不在垢也不在凈，這是我的老師；如果識不在有為也不在無為，這是我的老師；如果不從他人聽聞諸法，不住不捨，能度脫諸流，這是我的老師；如果遍知一切法而不執著於一切法，這是我的老師；如果一切所說的音聲言辭，在不可說的諸法實相中而不動搖，這是我的老師；如果一切法不生不起不出，而能轉動聖法輪，這是我的老師；不住此岸不在彼岸不在中流，這是我的老師；如果一切法不生而生，這是我的老師；如果一切法不滅而滅，這是我的老師。我隨從這樣的老師教導，所以辯才如此。』 魔子說：『如來以什麼來轉法輪？』比丘回答說：『如來對於色不轉也不還；色的如、色法、色空、色無相、色無作、色滅、色離、色無生、色相、色性，也不轉也不還；受想行識不轉也不還，識的如、識法、識空、識無相、識無作、識滅、識離、識無生、識相、識性，也不轉也不還。』

【English Translation】 English version: 『(A practitioner) does not cling to appearances, does not have arrogance (thinking one has attained enlightenment when one has not), therefore, by practicing correctly, one attains nothing from the Dharma; correct practice is the meaning of no practice.』 The demon's son asked the Bhikshu (monk) Vajra Qi: 『By upholding these precepts, what Dharma will you attain?』 The Bhikshu replied: 『By upholding these precepts, I will attain Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment), and even the smallest Dharma cannot be attained.』 The demon's son said: 『How can one attain Bodhi?』 The Bhikshu said: 『Form and so on are the attainment of Bodhi, sensation, perception, volition, and consciousness are the attainment of Bodhi, all Dharmas are the attainment of Bodhi.』 The demon's son said: 『Where is such Bodhi to be sought?』 The Bhikshu said: 『It should be sought in my seeing nature.』 The demon's son said: 『How is it sought?』 The Bhikshu said: 『When seeking, do not give rise to the view of Bodhi.』 The demon said: 『Bhikshu! Who is your teacher? Who taught you to have such eloquence?』 The Bhikshu said: 『Not destroying my seeing nature and attaining Bodhi, that is my teacher; not in defilement nor in purity, that is my teacher; if consciousness is neither in the conditioned nor in the unconditioned, that is my teacher; if not hearing the Dharmas from others, not dwelling, not abandoning, and able to cross the streams, that is my teacher; if knowing all Dharmas without clinging to all Dharmas, that is my teacher; if all spoken sounds and words, in the inexpressible true nature of Dharmas, do not waver, that is my teacher; if all Dharmas do not arise, do not originate, do not emerge, and yet can turn the Holy Dharma Wheel, that is my teacher; not dwelling on this shore, not on the other shore, not in the middle stream, that is my teacher; if all Dharmas do not arise and yet arise, that is my teacher; if all Dharmas do not cease and yet cease, that is my teacher. I follow the teachings of such a teacher, therefore, my eloquence is such.』 The demon's son said: 『By what does the Tathagata (Buddha) turn the Dharma Wheel?』 The Bhikshu replied: 『The Tathagata does not turn or return to form; the suchness of form, the Dharma of form, the emptiness of form, the no-appearance of form, the non-action of form, the cessation of form, the detachment of form, the non-arising of form, the appearance of form, the nature of form, also do not turn or return; sensation, perception, volition, and consciousness do not turn or return, the suchness of consciousness, the Dharma of consciousness, the emptiness of consciousness, the no-appearance of consciousness, the non-action of consciousness, the cessation of consciousness, the detachment of consciousness, the non-arising of consciousness, the appearance of consciousness, the nature of consciousness, also do not turn or return.』

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作、識滅、識離、識無生、識相、識性，亦不轉不還；如來以是一切法不轉故，轉於法輪。如是法輪若轉若不轉，于無量法性終不出過。若能解此轉法輪者，是人則能轉於法輪。』

「爾時魔子及其眷屬，皆為金剛齊比丘作弟子，發是言：『我從今日歸依于師。』比丘言：『汝莫歸依我，當歸依凈明光王佛，我所說者是佛所教。』魔子言：『可共詣佛。』時金剛齊比丘，與魔子及八萬四千魔眾，俱詣凈明光王佛所，頭面禮佛足，合掌恭敬在一面立。凈明光王佛，因其凈戒及聖法行，為說如是法，皆得不退于阿耨多羅三藐三菩提。

「自在王！彼時金剛齊比丘豈異人乎？汝身是也。障礙魔子者，持地菩薩是。自在王！是名菩薩摩訶薩戒自在。菩薩得是戒自在者，能示眾生不思議願力，教化無量眾生於阿耨多羅三藐三菩提，亦能自降魔怨，疾成阿耨多羅三藐三菩提。」

佛告自在王：「何謂菩薩摩訶薩神通自在？謂天眼、天耳、他心智、宿命智、如意足。自在王！何謂菩薩天眼自在也？若菩薩眼根不為墻壁山林須彌鐵圍，世界中間之所障礙，是名天眼自在。菩薩以是無礙眼根，見十方無量阿僧祇佛土，為一佛土。何以故？空相無別異故，而諸佛土彼此雖別而不合不異。又見諸佛大眾圍繞皆為一佛，以法

【現代漢語翻譯】 現代漢語譯本 『作』（karma）、『識滅』（consciousness cessation）、『識離』（consciousness separation）、『識無生』（consciousness non-arising）、『識相』（consciousness appearance）、『識性』（consciousness nature），這些都不轉不還；如來因為一切法不轉的緣故，才轉動法輪。這樣的法輪，無論轉動還是不轉動，都終究不會超出無量法性。如果能夠理解這轉法輪的道理，這個人就能真正轉動法輪。

『那時，魔子和他的眷屬，都拜金剛齊比丘為師，並說道：『我從今天起皈依師父。』比丘說：『你們不要皈依我，應當皈依凈明光王佛（Pure Light King Buddha），我所說的都是佛的教導。』魔子說：『我們可以一起去見佛。』當時，金剛齊比丘，與魔子及八萬四千魔眾，一同前往凈明光王佛那裡，頭面頂禮佛足，合掌恭敬地站在一旁。凈明光王佛，因為他們持守清凈的戒律和聖潔的修行，為他們宣說了這樣的佛法，使他們都得到了在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）上不退轉的境界。

『自在王（King of Freedom）！那時金剛齊比丘難道是別人嗎？就是你自身啊。障礙魔子的人，是持地菩薩（Earth Holder Bodhisattva）。自在王！這叫做菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的戒自在。菩薩得到這種戒自在，就能向眾生展示不可思議的願力，教化無量眾生證得阿耨多羅三藐三菩提，也能自己降伏魔怨，迅速成就阿耨多羅三藐三菩提。』

佛告訴自在王：『什麼是菩薩摩訶薩的神通自在？就是天眼（divine eye）、天耳（divine ear）、他心智（knowing others' minds）、宿命智（knowing past lives）、如意足（ability to manifest at will）。自在王！什麼是菩薩的天眼自在呢？如果菩薩的眼根不被墻壁、山林、須彌山（Mount Sumeru）、鐵圍山（Iron Mountain Range）、世界中間所障礙，這就叫做天眼自在。菩薩用這種無礙的眼根，能將十方無量阿僧祇（asamkhya，無數）佛土，看作一個佛土。為什麼呢？因為空相沒有差別，而諸佛土彼此雖然不同，卻不合一也不相異。又能見到諸佛被大眾圍繞，都像是一位佛，因為法

【English Translation】 English version 'Action' (karma), 'cessation of consciousness' (consciousness cessation), 'separation of consciousness' (consciousness separation), 'non-arising of consciousness' (consciousness non-arising), 'appearance of consciousness' (consciousness appearance), 'nature of consciousness' (consciousness nature), these neither turn nor return; the Tathagata, because all dharmas do not turn, turns the Dharma wheel. Such a Dharma wheel, whether it turns or does not turn, ultimately does not go beyond the immeasurable nature of Dharma. If one can understand this turning of the Dharma wheel, that person can truly turn the Dharma wheel.

'At that time, the demon's son and his retinue all became disciples of the Vajra Qi Bhikshu (Vajra Qi Monk), and said: 'From today, I take refuge in the master.' The Bhikshu said: 'You should not take refuge in me, you should take refuge in the Pure Light King Buddha, what I say is what the Buddha taught.' The demon's son said: 'We can go to see the Buddha together.' At that time, the Vajra Qi Bhikshu, together with the demon's son and eighty-four thousand demons, went to the Pure Light King Buddha, bowed their heads to the Buddha's feet, and stood respectfully with their palms together on one side. The Pure Light King Buddha, because of their pure precepts and holy practices, spoke such Dharma for them, so that they all attained the state of non-retrogression in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).'

'King of Freedom! Was the Vajra Qi Bhikshu at that time someone else? It was you yourself. The one who obstructed the demon's son was the Earth Holder Bodhisattva. King of Freedom! This is called the Bodhisattva-Mahasattva's (Great Bodhisattva) freedom of precepts. When a Bodhisattva obtains this freedom of precepts, he can show inconceivable power of vows to sentient beings, teach countless sentient beings to attain Anuttara-samyak-sambodhi, and also subdue his own demonic enemies, quickly achieving Anuttara-samyak-sambodhi.'

The Buddha told the King of Freedom: 'What is the Bodhisattva-Mahasattva's freedom of supernatural powers? It is the divine eye, the divine ear, the knowledge of others' minds, the knowledge of past lives, and the ability to manifest at will. King of Freedom! What is the Bodhisattva's freedom of the divine eye? If the Bodhisattva's eye faculty is not obstructed by walls, mountains, Mount Sumeru, the Iron Mountain Range, or the space between worlds, this is called the freedom of the divine eye. With this unobstructed eye faculty, the Bodhisattva can see countless asamkhya (innumerable) Buddha lands in the ten directions as one Buddha land. Why? Because the nature of emptiness has no difference, and although the Buddha lands are different from each other, they are neither one nor different. Also, he can see all the Buddhas surrounded by the assembly as one Buddha, because of the Dharma

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性不壞相故。以見一佛凈故見一切佛凈，以一切佛凈故見自身凈，自身凈故見一切法凈，于自身凈諸凈之中不生二相。又見諸佛弟子，不異見佛凈，菩薩以見弟子正見見佛，以見佛正見見弟子。又菩薩於十方無量阿僧祇世界，所有眾生，若地獄、若畜生、若餓鬼、若人、若天，除無色界，即以天眼，悉皆能見生死所趣善惡之處，又知眾生行業及報。菩薩雖見眾生不取眾生相。何以故？信無我際故。雖見行業及報，而知一切法無業無報。菩薩以是天眼，見一切色皆無色相，信一切法無所有故，知諸形色皆是虛妄，本來不生故，是名菩薩天眼。菩薩得是天眼智力故，隨所能見，或見有數色，或見無數色，或無所不見，菩薩雖在百千萬種眾生之中，而能入于禪定背舍三昧，乃至不見有一眾生。何以故？菩薩達諸法無我如故。是菩薩於色界諸天凈妙形前，為現其身令諸天子見，而是菩薩亦見諸天身；菩薩又能令諸天見其身，而諸天不自見身；或令諸天自見其身，而不見菩薩身。自在王！是名菩薩天眼自在。

「自在王！何謂菩薩摩訶薩天耳自在？若菩薩得是天耳，於十方無量阿僧祇世界，所有諸聲，天聲、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人聲，悉皆得聞。聞是聲時，于諸聲中無所分別，信一切

【現代漢語翻譯】 現代漢語譯本：

'性'（本性）不會破壞'相'（現象）的本質。因為見到一尊佛的清凈，所以見到一切佛的清凈；因為見到一切佛的清凈，所以見到自身清凈；自身清凈，所以見到一切法清凈，在自身清凈的各種清凈中，不產生二元對立的觀念。又見到諸佛的弟子，和見到佛的清凈沒有差別。菩薩以正見看待弟子，如同看待佛一樣；以正見看待佛，如同看待弟子一樣。此外，菩薩對於十方無量阿僧祇（無數）世界中的所有眾生，無論是地獄、畜生、餓鬼、人、天，除了無（指無色界眾生），都能以天眼看到他們生死輪迴的去處和善惡行為，也知道眾生的業因和果報。菩薩雖然看到眾生，卻不執著于眾生的表象。為什麼呢？因為相信沒有'我'的界限。雖然看到業因和果報，卻知道一切法沒有業因和果報。菩薩以這種天眼，看到一切色法都沒有色相，相信一切法都是空無所有的，知道各種形色都是虛妄的，本來就不存在，這叫做菩薩的天眼。菩薩得到這種天眼智力后，隨其所能見，有時看到有限的色法，有時看到無限的色法，有時無所不見。菩薩雖然身處百千萬種眾生之中，卻能進入禪定、背舍三昧（一種禪定），甚至看不到一個眾生。為什麼呢？因為菩薩通達諸法無我如實。這位菩薩在（指欲界）諸天清凈美好的形體前，顯現自身讓諸天子看到，而這位菩薩也能看到諸天的身體；菩薩又能讓諸天看到自己的身體，而諸天卻看不到自己的身體；或者讓諸天看到自己的身體，卻看不到菩薩的身體。自在王啊！這叫做菩薩的天眼自在。

'自在王！什麼是菩薩摩訶薩（大菩薩）的天耳自在呢？如果菩薩得到這種天耳，對於十方無量阿僧祇世界中的所有聲音，無論是天上的聲音、夜叉（一種鬼神）的聲音、乾闥婆（一種天神）的聲音、阿修羅（一種惡神）的聲音、迦樓羅（一種神鳥）的聲音、緊那羅（一種天神）的聲音、摩睺羅伽（一種大蟒神）的聲音、人或非人的聲音，都能聽到。聽到這些聲音時，對於各種聲音沒有分別，相信一切 English version:

'Nature' (inherent nature) does not destroy the essence of 'phenomena' (appearances). Because one sees the purity of one Buddha, one sees the purity of all Buddhas; because one sees the purity of all Buddhas, one sees the purity of oneself; because one's self is pure, one sees the purity of all dharmas, and in the various purities of one's own purity, one does not generate dualistic concepts. Furthermore, seeing the disciples of the Buddhas is no different from seeing the purity of the Buddhas. A Bodhisattva views disciples with right view, just as they view Buddhas; they view Buddhas with right view, just as they view disciples. Moreover, a Bodhisattva, regarding all sentient beings in the countless asamkhya (innumerable) worlds of the ten directions, whether in hell, as animals, as hungry ghosts, as humans, or as gods, except for those without ** (referring to beings in the formless realm), can see with their divine eye the destinations of their births and deaths and their good and evil actions, and also knows the karmic causes and effects of sentient beings. Although a Bodhisattva sees sentient beings, they do not cling to the appearance of sentient beings. Why? Because they believe in the absence of a 'self' boundary. Although they see karmic causes and effects, they know that all dharmas have no karma and no retribution. With this divine eye, a Bodhisattva sees that all forms have no form, believes that all dharmas are empty and without substance, and knows that all forms and appearances are illusory and originally non-existent. This is called the divine eye of a Bodhisattva. Having attained this power of divine eye wisdom, a Bodhisattva, according to what they can see, sometimes sees a limited number of forms, sometimes sees an unlimited number of forms, and sometimes sees everything. Although a Bodhisattva is among hundreds of thousands of kinds of sentient beings, they can enter into meditative concentration, the back-turning samadhi (a type of meditation), and even not see a single sentient being. Why? Because a Bodhisattva understands that all dharmas are without self, as they truly are. This Bodhisattva, in front of the pure and beautiful forms of the ** (referring to the desire realm) gods, manifests their own body for the gods to see, and this Bodhisattva can also see the bodies of the gods; the Bodhisattva can also make the gods see their own body, while the gods cannot see their own bodies; or make the gods see their own bodies, while they cannot see the body of the Bodhisattva. King of Freedom! This is called the divine eye freedom of a Bodhisattva.

'King of Freedom! What is the divine ear freedom of a Bodhisattva Mahasattva (Great Bodhisattva)? If a Bodhisattva attains this divine ear, they can hear all sounds in the countless asamkhya worlds of the ten directions, whether they are the sounds of gods, yakshas (a type of demon), gandharvas (a type of celestial being), asuras (a type of evil god), garudas (a type of divine bird), kinnaras (a type of celestial being), mahoragas (a type of great serpent god), or the sounds of humans or non-humans. When hearing these sounds, they do not discriminate among the various sounds, and believe that all

【English Translation】 'Nature' does not destroy the essence of 'phenomena'. Because one sees the purity of one Buddha, one sees the purity of all Buddhas; because one sees the purity of all Buddhas, one sees the purity of oneself; because one's self is pure, one sees the purity of all dharmas, and in the various purities of one's own purity, one does not generate dualistic concepts. Furthermore, seeing the disciples of the Buddhas is no different from seeing the purity of the Buddhas. A Bodhisattva views disciples with right view, just as they view Buddhas; they view Buddhas with right view, just as they view disciples. Moreover, a Bodhisattva, regarding all sentient beings in the countless asamkhya worlds of the ten directions, whether in hell, as animals, as hungry ghosts, as humans, or as gods, except for those without ** (referring to beings in the formless realm), can see with their divine eye the destinations of their births and deaths and their good and evil actions, and also knows the karmic causes and effects of sentient beings. Although a Bodhisattva sees sentient beings, they do not cling to the appearance of sentient beings. Why? Because they believe in the absence of a 'self' boundary. Although they see karmic causes and effects, they know that all dharmas have no karma and no retribution. With this divine eye, a Bodhisattva sees that all forms have no form, believes that all dharmas are empty and without substance, and knows that all forms and appearances are illusory and originally non-existent. This is called the divine eye of a Bodhisattva. Having attained this power of divine eye wisdom, a Bodhisattva, according to what they can see, sometimes sees a limited number of forms, sometimes sees an unlimited number of forms, and sometimes sees everything. Although a Bodhisattva is among hundreds of thousands of kinds of sentient beings, they can enter into meditative concentration, the back-turning samadhi (a type of meditation), and even not see a single sentient being. Why? Because a Bodhisattva understands that all dharmas are without self, as they truly are. This Bodhisattva, in front of the pure and beautiful forms of the ** (referring to the desire realm) gods, manifests their own body for the gods to see, and this Bodhisattva can also see the bodies of the gods; the Bodhisattva can also make the gods see their own body, while the gods cannot see their own bodies; or make the gods see their own bodies, while they cannot see the body of the Bodhisattva. King of Freedom! This is called the divine eye freedom of a Bodhisattva. 'King of Freedom! What is the divine ear freedom of a Bodhisattva Mahasattva (Great Bodhisattva)? If a Bodhisattva attains this divine ear, they can hear all sounds in the countless asamkhya worlds of the ten directions, whether they are the sounds of gods, yakshas (a type of demon), gandharvas (a type of celestial being), asuras (a type of evil god), garudas (a type of divine bird), kinnaras (a type of celestial being), mahoragas (a type of great serpent god), or the sounds of humans or non-humans. When hearing these sounds, they do not discriminate among the various sounds, and believe that all

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聲是不可說相。又聞是聲，不生我相、眾生相、及音聲相，達一切聲本來不可說相，信知是聲無有住時。菩薩耳性、耳識性無有礙故，聞是聲時解其實義者，一切聲不可說，是滅相故。以是實義，而依于義不依于聲，一切法無生相故。又聞十方無量阿僧祇現在諸佛之所說法，而無有礙，如所聞能持，持已不忘。何以故？菩薩乃至無有一句不知而滅。菩薩有所問法，若有漏若無漏、若有為若無為、若世法若出世法、若善若不善、若有罪若無罪、若聲聞乘、若辟支佛乘、若佛乘，能令是法入一性味，謂離自性，雖有所問不著六塵，雖復聞法不住諸相。菩薩貴法，依法不依非法。何等為法？法名離染、法名無相、法名無為、法名無歸處、法名無生無起無得、法名無比，於是法中以相分別，取捨戲論是名非法。

「自在王！菩薩依于義不依語，不離語入義心聽法。云何名入義心？不墮空義見、無相義見、無作義見，是名入義心。菩薩以是入義心聽法，依于義，是義不可得，不可得亦不可得。又自在王！菩薩若能如是聽諸佛法，依了義經，不依不了義經。了義經者，一切諸經皆是了義。以依義故，一切法不可說故，菩薩如是名為依了義經。若人於一切經，不能如是依義，是名不了義。何故名不了？是人不了義故，行塵垢道

【現代漢語翻譯】 現代漢語譯本：聲音的本質是不可言說的。當聽到聲音時，不應產生我相（執著于自我的觀念）、眾生相（執著于眾生的觀念）以及音聲相（執著于聲音的表象），應領悟一切聲音的本質是不可言說的，並確信聲音沒有恒常的存在。菩薩的耳根和耳識沒有障礙，所以當聽到聲音時，能夠理解其真實含義，即一切聲音都是不可言說的，因為它們是寂滅的。基於這個真實的道理，應當依從義理而不是執著于聲音，因為一切法的本質都是無生的。此外，菩薩能夠聽到十方無量無數的現在諸佛所說的法，而沒有障礙，能夠如實地記住所聽到的法，並且不會遺忘。為什麼呢？因為菩薩甚至不會對一句不理解的法而感到困惑。菩薩對於任何被問到的法，無論是屬於有漏（受煩惱影響的）、無漏（不受煩惱影響的）、有為（因緣和合而生的）、無為（不依賴因緣而存在的）、世俗的、出世俗的、善的、不善的、有罪的、無罪的，還是聲聞乘（小乘）、辟支佛乘（中乘）、佛乘（大乘），都能夠使這些法融入到一種統一的真理之中，即離自性（超越固有本質）。雖然有所提問，但不會執著於六塵（色、聲、香、味、觸、法），雖然聽聞佛法，但不會執著于各種表象。菩薩珍視佛法，依從佛法而不是不符合佛法的道理。什麼是佛法呢？佛法意味著離染（脫離煩惱）、無相（超越表象）、無為（不依賴因緣）、無歸處（沒有固定的歸宿）、無生無起無得（不生不滅，無所得），以及無比（無與倫比）。如果在這個佛法中，以表象來分別，進行取捨和戲論，這就是不符合佛法的道理。 自在王（佛陀的稱謂）！菩薩依從義理而不是執著于語言，不離開語言而以理解義理的心來聽法。什麼叫做以理解義理的心來聽法呢？就是不落入空義見（執著于空性的見解）、無相義見（執著于無相的見解）、無作義見（執著于無為的見解），這叫做以理解義理的心來聽法。菩薩以這種理解義理的心來聽法，依從義理，而義理是不可得的，不可得的本身也是不可得的。自在王！如果菩薩能夠這樣聽聞諸佛所說的法，就依從了義經（究竟的教義），而不是不了義經（不究竟的教義）。了義經是指一切經典都屬於了義。因為依從義理，一切法都是不可言說的，菩薩這樣就叫做依從了義經。如果有人對於一切經典，不能這樣依從義理，就叫做不了義。為什麼叫做不了義呢？因為這個人不理解義理，所以走上了塵垢之道（被煩惱污染的道路）。

【English Translation】 English version: The nature of sound is inexpressible. Upon hearing a sound, one should not give rise to the notion of self (attachment to the idea of self), the notion of sentient beings (attachment to the idea of beings), or the notion of sound (attachment to the appearance of sound). One should realize that the nature of all sounds is inexpressible and believe that sounds have no permanent existence. Because a Bodhisattva's ear faculty and ear consciousness are unobstructed, when hearing a sound, they can understand its true meaning, which is that all sounds are inexpressible because they are of the nature of cessation. Based on this true principle, one should rely on the meaning rather than clinging to the sound, because the nature of all dharmas is unborn. Furthermore, a Bodhisattva can hear the Dharma spoken by countless Buddhas in the ten directions without obstruction, can remember what they have heard, and will not forget it. Why is this so? Because a Bodhisattva will not even be confused by a single phrase they do not understand. A Bodhisattva, when asked about any Dharma, whether it is defiled (affected by afflictions), undefiled (unaffected by afflictions), conditioned (arising from causes and conditions), unconditioned (not dependent on causes and conditions), worldly, transcendental, good, bad, sinful, sinless, or related to the Sravaka Vehicle (Hinayana), Pratyekabuddha Vehicle (Middle Vehicle), or Bodhisattva Vehicle (Mahayana), can integrate these teachings into a single unified truth, which is the absence of inherent self-nature (transcending inherent essence). Although questions are asked, they do not cling to the six sense objects (form, sound, smell, taste, touch, and mental objects), and although they hear the Dharma, they do not cling to various appearances. A Bodhisattva values the Dharma, relying on the Dharma and not on what is not in accordance with the Dharma. What is the Dharma? The Dharma means detachment from defilement, absence of form, unconditioned, having no fixed abode, unborn, unarisen, unobtained, and incomparable. If, within this Dharma, one uses appearances to discriminate, to accept or reject, and to engage in frivolous discussions, this is not in accordance with the Dharma. O King of Freedom (an epithet for the Buddha)! A Bodhisattva relies on the meaning rather than clinging to language, and does not depart from language but listens to the Dharma with a mind that understands the meaning. What is meant by listening to the Dharma with a mind that understands the meaning? It means not falling into the view of emptiness (clinging to the view of emptiness), the view of no-form (clinging to the view of no-form), or the view of no-action (clinging to the view of non-action). This is called listening to the Dharma with a mind that understands the meaning. A Bodhisattva listens to the Dharma with this mind that understands the meaning, relying on the meaning, and the meaning is unattainable, and the unattainability itself is also unattainable. O King of Freedom! If a Bodhisattva can listen to the Dharma spoken by the Buddhas in this way, they rely on the definitive sutras (ultimate teachings) and not on the non-definitive sutras (non-ultimate teachings). The definitive sutras refer to all sutras as definitive. Because they rely on the meaning, all dharmas are inexpressible, and a Bodhisattva who does this is called one who relies on the definitive sutras. If someone cannot rely on the meaning in this way with regard to all sutras, they are called non-definitive. Why are they called non-definitive? Because this person does not understand the meaning, and therefore walks the path of defilement (the path contaminated by afflictions).

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常為所牽。為誰所牽？為聲所牽。了義者不隨於聲。何以故？其義不可說故，菩薩知一切法離諸邊非了相。自在王！依如是義趣法者，一切諸經皆是了義，不如是依者，一切諸經皆是不了義。又自在王！菩薩于諸佛所聽受法時，依于智不依識。何以故？菩薩知識虛妄，如幻離相，無性無色無形無對不可識，如是知識相即名為智，不名為識。菩薩依智故不隨識，知他識亦不是識，是故不著，識如故說智如。自在王！依智菩薩不住于識，能知他說而為說法。

「又自在王！菩薩說法時，雖說眾生名，而依於法不依眾生。何以故？若於我法中實有眾生者，終無凈無解。是故自在王！一切法畢竟無我無眾生，如來以世法故說有眾生，諸法實無眾生，是故菩薩依於法不依眾生。法者即是法性義，法性者是不生性義，不生者是畢竟不起不作義，義者是不可說義。何以故？以語說法，法不在語中。是故以語示義，有所示說皆非語非說。有所分別，有所說者，即非佛法；無分別無所說即是佛法，是故言無說是佛法。若人慾入佛法應如是入，而以語說眾生。若說法不應生見。若有二者不名佛語，無二無分別即是佛語。若有言聲即非佛法，若有論說亦非佛法，若無言聲亦無論說是名佛法。是故自在王！若菩薩入佛法中，則得如是天耳

【現代漢語翻譯】 現代漢語譯本 常常被事物牽引。被什麼牽引？被聲音牽引。通達真義的人不隨聲音而動。為什麼呢？因為真義是不可言說的，菩薩知道一切法都遠離各種邊見，不是固定的相狀。自在王啊！像這樣依循真義理解佛法的人，一切經典都是了義的；不像這樣依循真義理解佛法的人，一切經典都是不了義的。還有，自在王啊！菩薩在諸佛那裡聽聞佛法時，依仗智慧而不依仗意識。為什麼呢？因為菩薩的意識是虛妄的，像幻象一樣沒有實在的相狀，沒有自性，沒有顏色，沒有形狀，沒有對立，不可被認識。像這樣的意識的相狀就叫做智慧，不叫做意識。菩薩依仗智慧所以不隨意識而動，知道他人的意識也不是真實的意識，因此不執著。意識的如實性就是智慧的如實性。自在王啊！依仗智慧的菩薩不住留在意識中，能夠了解他人所說而為他們說法。 還有，自在王啊！菩薩說法時，雖然說眾生的名字，但依仗的是法而不是眾生。為什麼呢？如果在我所說的法中真的有眾生存在，那就永遠不會有清凈和解脫。所以，自在王啊！一切法畢竟是無我無眾生的，如來因為世俗的緣故才說有眾生，諸法實際上沒有眾生。因此，菩薩依仗法而不依仗眾生。法就是法性的意義，法性就是不生不滅的意義，不生不滅就是畢竟不起不作的意義，意義就是不可言說的意義。為什麼呢？因為用語言說法，法不在語言之中。所以用語言來指示意義，所指示和所說的都不是語言和言說。有所分別，有所說，就不是佛法；沒有分別，沒有所說，就是佛法。所以說無說是佛法。如果有人想進入佛法，應該這樣進入，而用語言說眾生。如果說法，不應該產生見解。如果有二元對立，就不是佛語；沒有二元對立，沒有分別，就是佛語。如果有言語的聲音，就不是佛法；如果有論說，也不是佛法；如果沒有言語的聲音，也沒有論說，這就叫做佛法。所以，自在王啊！如果菩薩進入佛法中，就能得到這樣的天耳。

【English Translation】 English version Often being led. Led by what? Led by sound. Those who understand the true meaning do not follow sound. Why? Because the meaning cannot be spoken. Bodhisattvas know that all dharmas are free from all extremes and are not fixed forms. O King of Freedom! Those who approach the Dharma according to this meaning, all scriptures are of definitive meaning; those who do not approach it this way, all scriptures are of non-definitive meaning. Furthermore, O King of Freedom! When Bodhisattvas hear the Dharma from the Buddhas, they rely on wisdom and not on consciousness. Why? Because the consciousness of Bodhisattvas is illusory, like a phantom, without real form, without self-nature, without color, without shape, without opposition, and cannot be recognized. Such a form of consciousness is called wisdom, not consciousness. Bodhisattvas rely on wisdom, therefore they do not follow consciousness, and they know that the consciousness of others is also not real consciousness, thus they do not cling to it. The suchness of consciousness is said to be the suchness of wisdom. O King of Freedom! Bodhisattvas who rely on wisdom do not dwell in consciousness, and are able to understand what others say and teach them the Dharma. Furthermore, O King of Freedom! When Bodhisattvas teach the Dharma, although they speak of the names of sentient beings, they rely on the Dharma and not on sentient beings. Why? If there were truly sentient beings in my Dharma, there would never be purity or liberation. Therefore, O King of Freedom! All dharmas are ultimately without self and without sentient beings. The Tathagata speaks of sentient beings because of worldly conventions, but in reality, there are no sentient beings in the dharmas. Therefore, Bodhisattvas rely on the Dharma and not on sentient beings. Dharma is the meaning of Dharma-nature, Dharma-nature is the meaning of non-arising, non-arising is the meaning of ultimately not arising and not acting, and meaning is the meaning that cannot be spoken. Why? Because when using language to teach the Dharma, the Dharma is not in the language. Therefore, language is used to indicate meaning, but what is indicated and what is spoken are neither language nor speech. To have distinctions and to have something to say is not the Buddha's Dharma; to have no distinctions and nothing to say is the Buddha's Dharma. Therefore, it is said that no-speaking is the Buddha's Dharma. If one wishes to enter the Buddha's Dharma, one should enter in this way, and use language to speak of sentient beings. When teaching the Dharma, one should not generate views. If there is duality, it is not the Buddha's word; without duality and without distinctions, it is the Buddha's word. If there is the sound of speech, it is not the Buddha's Dharma; if there is discourse, it is also not the Buddha's Dharma; if there is no sound of speech and no discourse, this is called the Buddha's Dharma. Therefore, O King of Freedom! If Bodhisattvas enter the Buddha's Dharma, they will attain such a heavenly ear.

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，以一切聲，隨諸法實相行，能得阿耨多羅三藐三菩提。自在王！是名菩薩天耳自在。

「自在王！何謂菩薩摩訶薩他心智自在？若菩薩得他心智自在者，以己心知他心，所至之處為眾說法先觀眾心，知是眾生有何深心，何行何因何相隨而為說。菩薩自心凈故，入一切眾生心凈。自在王！譬如明鏡照諸形色，相貌長短大小粗細，隨其本形皆有像現，不增不減鏡無分別，以明凈故能示諸像。菩薩亦如是，以自心凈法性照明故，眾生所起心心數法，皆能得知而無所礙。若是眾中有多欲者，能知其心，亦見離欲相。何以故？心相非染故。若眾中有多恚多癡，有能知其心，亦見離恚離癡相。何以故？心相非恚非癡故。若眾中有樂聲聞乘者，知其行道法性不作小；若眾中有樂辟支佛道者，知其行道法性不作中；若眾中有樂大乘者，知其行道法性不作大。菩薩隨知眾生心性，而為說法，不取心相，雖知諸乘而為說法，不壞法性，不壞法性故不壞一切性，而知眾生所行。菩薩自以心觀他心，自心他心無違無順，亦知眾生心相續生，又知心性即是法性。自在王！是名菩薩他心智自在，以是自在故，于天上人中無不知識。

「自在王！何謂菩薩摩訶薩宿命智自在？若菩薩得宿命智自在，以念力強故、定根利故，憶本所生自身

【現代漢語翻譯】 現代漢語譯本：以一切聲音，隨順諸法實相而行，能證得阿耨多羅三藐三菩提（無上正等正覺）。自在王！這稱為菩薩的天耳自在。 自在王！什麼是菩薩摩訶薩的他心智自在？如果菩薩獲得他心智自在，就能以自己的心知道他人的心，所到之處為眾說法時，先觀察眾生的心，知道這些眾生有什麼樣的深層想法，他們的行為、因緣和狀態是什麼，然後隨之說法。菩薩因為自己的心清凈，所以能進入一切眾生的清凈心。自在王！譬如明鏡能照見各種形色，無論相貌長短大小粗細，都隨其本來的形狀顯現影像，不增不減，鏡子本身沒有分別，因為明凈所以能顯示各種影像。菩薩也是這樣，因為自己的心清凈，以法性的光明照耀，眾生所生起的心和心所法，都能知道而沒有障礙。如果眾生中有多貪慾的人，菩薩能知道他們的心，也能看到他們離欲的相。為什麼呢？因為心的本性不是染污的。如果眾生中有多嗔恚、多愚癡的人，菩薩能知道他們的心，也能看到他們離嗔恚、離愚癡的相。為什麼呢？因為心的本性不是嗔恚、不是愚癡。如果眾生中有喜歡聲聞乘的人，菩薩知道他們所修行的道，其法性不會停留在小的境界；如果眾生中有喜歡辟支佛道的人，菩薩知道他們所修行的道，其法性不會停留在中等的境界；如果眾生中有喜歡大乘的人，菩薩知道他們所修行的道，其法性不會停留在大的境界。菩薩隨順知道眾生的心性，而為他們說法，不執著於心的表象，雖然知道各種乘，但為眾說法時，不破壞法性，不破壞法性就不會破壞一切的本性，從而知道眾生所修行的道路。菩薩自己用心觀察他人的心，自己的心和他人的心沒有違背也沒有順從，也知道眾生的心相續不斷地生起，又知道心的本性就是法性。自在王！這稱為菩薩的他心智自在，因為有了這種自在，在天上人間沒有不認識的。 自在王！什麼是菩薩摩訶薩的宿命智自在？如果菩薩獲得宿命智自在，因爲念力強大、定根銳利，能憶起自己過去所生的身體

【English Translation】 English version: With all sounds, acting in accordance with the true nature of all dharmas, one can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). O King of Freedom! This is called the Bodhisattva's mastery of divine hearing. O King of Freedom! What is the Bodhisattva Mahasattva's mastery of the knowledge of others' minds? If a Bodhisattva attains mastery of the knowledge of others' minds, he knows the minds of others with his own mind. Wherever he goes to teach the Dharma, he first observes the minds of the beings, knowing what deep thoughts these beings have, what actions, causes, and conditions they are associated with, and then teaches accordingly. Because the Bodhisattva's own mind is pure, he enters into the pure minds of all beings. O King of Freedom! It is like a clear mirror that reflects all forms and colors. Whether the appearances are long or short, large or small, coarse or fine, they all appear according to their original shapes, without increase or decrease. The mirror itself has no discrimination; because it is clear, it can show all images. The Bodhisattva is also like this. Because his own mind is pure, and illuminated by the light of Dharma-nature, he can know all the mental activities and mental states that arise in beings without any obstruction. If there are many beings in the assembly who are greedy, he can know their minds and also see the aspect of detachment from desire. Why? Because the nature of the mind is not defiled. If there are many beings in the assembly who are angry or deluded, he can know their minds and also see the aspect of detachment from anger and delusion. Why? Because the nature of the mind is neither anger nor delusion. If there are beings in the assembly who are fond of the Sravaka Vehicle, he knows that their practice of the Dharma-nature does not remain in the small. If there are beings in the assembly who are fond of the Pratyekabuddha Vehicle, he knows that their practice of the Dharma-nature does not remain in the middle. If there are beings in the assembly who are fond of the Mahayana, he knows that their practice of the Dharma-nature does not remain in the great. The Bodhisattva, according to his knowledge of the minds of beings, teaches the Dharma without clinging to the appearance of the mind. Although he knows the various vehicles, when he teaches the Dharma, he does not destroy the Dharma-nature. Because he does not destroy the Dharma-nature, he does not destroy the nature of all things, and thus knows the paths that beings are practicing. The Bodhisattva observes the minds of others with his own mind. His own mind and the minds of others are neither in opposition nor in agreement. He also knows that the minds of beings arise in a continuous flow, and he also knows that the nature of the mind is the Dharma-nature. O King of Freedom! This is called the Bodhisattva's mastery of the knowledge of others' minds. Because of this mastery, there is no one in the heavens or among humans that he does not know. O King of Freedom! What is the Bodhisattva Mahasattva's mastery of the knowledge of past lives? If a Bodhisattva attains mastery of the knowledge of past lives, because of the strength of his mindfulness and the sharpness of his roots of concentration, he can recall his own past lives.

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他身恒沙劫事，而為他說，我于彼處如是種類姓名壽命，受如是苦樂。又知眾生宿世所種善根，有因力者，有緣力者，是人有聲聞因，是人有辟支佛因，是人有大乘因，知其先世所因，如是隨其所應而為說法。菩薩得是宿命智故，自知本生於諸佛所種諸善根，若先世有善根，而不迴向阿耨多羅三藐三菩提者，今當以是善根迴向。菩薩雖知宿命，亦知先世法無有來者，不見法從先世至後世，亦不見今世至先世，知一切法無所從來亦無所去。又念先際不生先見，亦不生后際中見邊見，知一切法無邊無中。菩薩雖念眾生宿命，亦知先際色離相，知先際受想行識離相，先際五陰離相即是后際五陰離相，后際離相即是現在離相。菩薩知先際一切法性空，知現在一切法性空，知后際一切法性空。

「自在王！菩薩如是知宿命時善根增長，先世罪業因緣滅盡。何以故？菩薩達一切法相無新無故，成如是智已，信解一切有為法皆空如夢。自在王！譬如夢中見生死苦樂，菩薩信解一切有為法亦如是。如是信解者，往來生死心不疲倦，于眾生中而生悲心，於一切法生假作相。菩薩作是念：『如我若干千萬億劫生死往來，皆虛妄無所有，一切眾生亦如是，生死往來虛妄不實，實名不起四大，四大是虛妄法。』自在王！菩薩見宿命時，諸

【現代漢語翻譯】 現代漢語譯本：他能知曉如恒河沙數劫的事情，併爲他們講述：『我在那個地方，有這樣的種類、姓名和壽命，承受著這樣的苦樂。』 他還知道眾生前世所種的善根，有的因力量強大，有的緣力量強大。他知道這個人有聲聞（Śrāvaka）的因，那個人有辟支佛（Pratyekabuddha）的因，還有人有大乘（Mahāyāna）的因。他知道他們前世的因緣，並根據他們的情況為他們說法。菩薩因為獲得了宿命智，所以知道自己過去生中在諸佛那裡種下的各種善根。如果前世有善根，但沒有迴向阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），現在應當將這些善根迴向。菩薩雖然知道宿命，也知道前世的法沒有來處，看不到法從前世到後世，也看不到今世到前世，知道一切法無所從來，也無所去。他又想到過去際不生起先見，也不生起未來際的中間見和邊見，知道一切法無邊無中。菩薩雖然憶念眾生的宿命，也知道過去際的色（rūpa）是離相的，知道過去際的受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）是離相的，過去際的五陰（pañca-skandha）離相，也就是未來際的五陰離相，未來際離相也就是現在離相。菩薩知道過去際一切法的自性是空，知道現在一切法的自性是空，知道未來際一切法的自性是空。 『自在王（Īśvara）！菩薩這樣知道宿命時，善根增長，前世的罪業因緣滅盡。為什麼呢？因為菩薩通達一切法的相，無所謂新舊，成就這樣的智慧后，就信解一切有為法都是空如夢幻。自在王！譬如在夢中見到生死的苦樂，菩薩信解一切有為法也是如此。這樣信解的人，往來生死不會感到疲倦，對眾生生起悲心，對一切法生起假作之相。菩薩這樣想：『我若干千萬億劫生死往來，都是虛妄不實的，一切眾生也是如此，生死往來虛妄不實，所謂的實名，是四大（mahābhūta）不生，四大是虛妄之法。』自在王！菩薩見到宿命時，諸

【English Translation】 English version: He knows the events of countless kalpas (aeons) like the sands of the Ganges, and tells them, 'In that place, I had such a kind, name, and lifespan, and experienced such suffering and joy.' He also knows the good roots planted by sentient beings in their past lives. Some have strong causal power, and some have strong conditional power. He knows that this person has the cause for a Śrāvaka (hearer), that person has the cause for a Pratyekabuddha (solitary buddha), and another person has the cause for the Mahāyāna (great vehicle). He knows their past causes and speaks the Dharma according to their needs. Because the Bodhisattva has attained the knowledge of past lives, he knows the various good roots he planted in the past lives with the Buddhas. If in the past life there were good roots, but they were not dedicated to Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), now he should dedicate these good roots. Although the Bodhisattva knows past lives, he also knows that the Dharma of the past has no origin. He does not see the Dharma coming from the past to the future, nor does he see it going from the present to the past. He knows that all Dharmas have no origin and no destination. He also thinks that in the past, no prior view arises, nor does a middle or extreme view arise in the future. He knows that all Dharmas are without beginning or middle. Although the Bodhisattva remembers the past lives of sentient beings, he also knows that the rūpa (form) of the past is without characteristics, and that the vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness) of the past are without characteristics. The absence of characteristics of the five skandhas (aggregates) in the past is the same as the absence of characteristics of the five skandhas in the future. The absence of characteristics in the future is the same as the absence of characteristics in the present. The Bodhisattva knows that the nature of all Dharmas in the past is empty, knows that the nature of all Dharmas in the present is empty, and knows that the nature of all Dharmas in the future is empty. 『O Īśvara (Lord)! When the Bodhisattva knows past lives in this way, his good roots increase, and the causes and conditions of past sins are extinguished. Why is that? Because the Bodhisattva understands that the characteristics of all Dharmas are neither new nor old. Having attained such wisdom, he believes and understands that all conditioned Dharmas are empty like a dream. O Īśvara! Just as one sees the suffering and joy of birth and death in a dream, the Bodhisattva believes and understands that all conditioned Dharmas are also like that. One who believes and understands in this way will not be weary of going through birth and death, will generate compassion for sentient beings, and will see all Dharmas as having a fabricated appearance. The Bodhisattva thinks, 『My countless kalpas of going through birth and death are all false and unreal. All sentient beings are also like that. Going through birth and death is false and unreal. The so-called real name is that the mahābhūta (great elements) do not arise, and the mahābhūta are false Dharmas.』 O Īśvara! When the Bodhisattva sees past lives, the

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有為法皆是虛妄。何以故？菩薩念先世轉輪王樂，皆悉無常變異之相；念帝釋樂，亦皆無常變異之相。亦見諸佛嚴凈世界，聲聞眾嚴凈，菩薩眾嚴凈，所用諸物嚴凈，亦念諸佛色身具足而轉法輪，皆悉無常變異之相。如是念時，于有為法無所貪惜。何以故？菩薩作是念：『如是凈土諸佛色身無常滅盡，況我所著。』即入無我無我所法中。依于無常變異之相，作如是念：『諸有為法皆悉無常，眾生於此而生常想。』即于眾生生大悲心，於一切法生放舍想。自在王！是為菩薩宿命智自在。菩薩得是自在，信一切法無常，而為成眾生故受身，為不受故受，為不取故取，但為教化一切眾生故。

「自在王！何謂菩薩摩訶薩如意足自在？若菩薩心自在故，從聖相生如意足欲力、進力、斷行信解力，菩薩得是信解如意足，非作非起，若欲普至恒沙世界，一念之頃皆能得至，彼諸眾生皆見其來，而自於先本處不動，彼見說法而於此處說法不絕，自在王！是名菩薩如意足自在。菩薩以是如意足自在力，若有眾生應以如意足度者，以如意足度之。若諸天人著常相者，示其劫燒，是諸眾生見三千大千世界普皆燒盡，而是世界無所損減。若有眾生慢心自大，則作執金剛神，執火焰金剛杵而以示之，令生恐畏除其慢心自歸禮敬。若有眾生

【現代漢語翻譯】 現代漢語譯本： 一切有為法都是虛妄的。為什麼呢？菩薩回憶前世作為轉輪王（擁有統治世界的理想君主）的快樂，都看到它們是無常變異的；回憶帝釋（忉利天之主）的快樂，也看到它們是無常變異的。也看到諸佛莊嚴清凈的世界，聲聞眾（佛陀的弟子）的莊嚴清凈，菩薩眾的莊嚴清凈，所使用的各種物品的莊嚴清凈，也想到諸佛色身具足而轉法輪（佛陀宣講佛法的行為），這些都是無常變異的。當這樣思念時，對於有為法就不會有貪戀和執著。為什麼呢？菩薩這樣想：『像這樣清凈國土的諸佛色身都會無常滅盡，何況我所執著的呢？』於是就進入無我（沒有永恒不變的自我）和無我所（沒有屬於我的東西）的法理中。依據無常變異的現象，這樣思念：『一切有為法都是無常的，眾生卻對此產生常有的想法。』於是對眾生生起大悲心，對一切法生起放下執著的想法。自在王！這就是菩薩宿命智（知道過去世的能力）的自在。菩薩得到這種自在，相信一切法都是無常的，爲了成就眾生而接受身體，爲了不執著而接受，爲了不佔有而佔有，只是爲了教化一切眾生。

自在王！什麼是菩薩摩訶薩（偉大的菩薩）如意足（神通）的自在呢？如果菩薩心自在，從聖相（聖者的特徵）生出如意足的欲力、進力、斷行信解力（四種禪定力量），菩薩得到這種信解如意足，不是造作也不是生起，如果想要普遍到達恒河沙數的世界，在一念之間都能到達，那些眾生都能看到他來，而他自己仍然在原來的地方不動，他們看到他在說法，而他在這裡說法也不間斷。自在王！這就是菩薩如意足的自在。菩薩用這種如意足的自在力，如果有眾生應該用如意足來度化的，就用如意足來度化他們。如果諸天人執著于常相，就向他們展示劫燒（世界末日），這些眾生看到三千大千世界都普遍燒盡，而這個世界卻沒有任何損減。如果有眾生傲慢自大，就化作執金剛神（佛教護法神），手持火焰金剛杵來向他們展示，讓他們產生恐懼，消除他們的傲慢之心，從而歸順禮敬。如果有眾生

【English Translation】 English version: All conditioned phenomena are illusory. Why is that? A Bodhisattva, recalling the joy of being a Chakravartin King (an ideal ruler who governs the world) in past lives, sees that they are all impermanent and subject to change; recalling the joy of Indra (the lord of the Trāyastriṃśa Heaven), also sees that they are all impermanent and subject to change. They also see the Buddhas' adorned and pure worlds, the adorned and pure assemblies of Śrāvakas (Buddha's disciples), the adorned and pure assemblies of Bodhisattvas, the adorned and pure objects used, and they also contemplate the Buddhas' perfect physical forms turning the Dharma wheel (the act of the Buddha teaching the Dharma), all of which are impermanent and subject to change. When contemplating in this way, they have no attachment or clinging to conditioned phenomena. Why is that? The Bodhisattva thinks: 'Even the physical forms of the Buddhas in such pure lands will be impermanent and cease to exist, how much more so what I am attached to?' Thus, they enter into the Dharma of no-self (no permanent, unchanging self) and no-mine (nothing belongs to me). Based on the phenomena of impermanence and change, they think: 'All conditioned phenomena are impermanent, yet sentient beings develop the idea of permanence.' Then, they generate great compassion for sentient beings and develop the thought of letting go of attachment to all phenomena. King of Freedom! This is the Bodhisattva's freedom of knowing past lives. Having attained this freedom, the Bodhisattva believes that all phenomena are impermanent, and for the sake of accomplishing sentient beings, they accept a body, they accept it for the sake of non-attachment, they take it for the sake of non-possession, but only for the sake of teaching all sentient beings.

King of Freedom! What is the Bodhisattva Mahāsattva's (great Bodhisattva) freedom of psychic power (ṛddhi)? If a Bodhisattva's mind is free, from the holy characteristics (characteristics of a saint) arise the psychic power of desire, effort, diligence, and faith-understanding (four powers of meditation), the Bodhisattva attains this psychic power of faith-understanding, which is neither created nor arises, if they wish to universally reach worlds as numerous as the sands of the Ganges, they can reach them in an instant, and those sentient beings can see them arrive, while they themselves remain in their original place without moving, they see them teaching the Dharma, and their teaching here is also uninterrupted. King of Freedom! This is called the Bodhisattva's freedom of psychic power. With this power of psychic freedom, if there are sentient beings who should be liberated by psychic power, they liberate them with psychic power. If gods and humans are attached to the idea of permanence, they show them the destruction of the kalpa (world-ending catastrophe), these sentient beings see the three thousand great thousand worlds all burning away, but this world is not diminished in any way. If there are sentient beings who are arrogant and conceited, they transform into a Vajrapani (Buddhist protector deity) holding a flaming vajra (thunderbolt) and show it to them, causing them to feel fear, eliminating their arrogance, and causing them to submit and pay homage. If there are sentient beings

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樂轉輪王形者，以轉輪王身而為說法；若有眾生樂釋提桓因形者，以釋提桓因身而為說法；若有眾生樂梵天王形者，以梵天王身而為說法；若有眾生樂魔王形者，以魔王身而為說法；若有眾生樂見佛身者，則現佛身而為說法；菩薩或為眾生住于空中結加趺坐，身放光明而為說法；或有眾生樂嚴凈世界者，則為莊嚴三千大千世界，懸繒幡蓋豎諸幢幡，以寶羅網遍覆其上，燒諸名香作眾伎樂，然後說法；或為眾生現三千大千世界為一海水，青紅赤白種種蓮華遍覆其上，于其水中現師子坐，身處其上而為說法；或為眾生自現其身，坐須彌山頂而為說法，聲至梵天；或為眾生不現其身，但以音聲而為說法；或為眾生現乾闥婆身，以眾樂音而為說法；或為眾生現龍王身，起云雷震放大電光，又霔大雨而為說法；或有眾生飢渴逼切，則與天食身得充滿，具足悅樂而為說法；若有地獄眾生苦惱逼迫，而以神力滅地獄火，以天精氣令其毛孔皆得安樂而為說法；若有盲者，如意神力以天眼與，令得開明而為說法；若有聾者，如意神力與其耳根，令得聞聲而為說法；若有種種病，自以神力令其除愈而為說法；若有犯罪送至死處，如意神力化人代之，令得免罪心得安樂而為說法；若有眾生，刖足斬手刓截耳鼻形殘醜陋，常自愧恥而心退沒，如

【現代漢語翻譯】 現代漢語譯本：如果眾生喜歡轉輪王（擁有統治世界的理想君主）的形象，菩薩就以轉輪王的形象為他們說法；如果眾生喜歡釋提桓因（帝釋天，眾神之王）的形象，菩薩就以釋提桓因的形象為他們說法；如果眾生喜歡梵天王（創造之神）的形象，菩薩就以梵天王的形象為他們說法；如果眾生喜歡魔王（欲界之主）的形象，菩薩就以魔王的形象為他們說法；如果眾生喜歡見到佛的形象，菩薩就顯現佛的形象為他們說法；菩薩有時爲了眾生，在空中結跏趺坐，身體放出光明為他們說法；有時眾生喜歡莊嚴清凈的世界，菩薩就為他們莊嚴三千大千世界，懸掛綵帶幡蓋，豎立各種旗幟，用寶網覆蓋其上，焚燒各種名香，演奏各種音樂，然後為他們說法；有時菩薩為眾生顯現三千大千世界化為一片海水，青紅赤白各種蓮花覆蓋其上，在水中顯現獅子座，菩薩坐在上面為他們說法；有時菩薩為眾生顯現自己坐在須彌山頂為他們說法，聲音傳到梵天；有時菩薩爲了眾生不顯現自己的形象，只用聲音為他們說法；有時菩薩為眾生顯現乾闥婆（天上的樂神）的形象，用各種美妙的音樂為他們說法；有時菩薩為眾生顯現龍王（水族之王）的形象，興起云雷，放出閃電，降下大雨為他們說法；有時眾生飢渴難耐，菩薩就給予他們天上的食物，使他們身體充滿，得到快樂，然後為他們說法；如果地獄的眾生被痛苦折磨，菩薩就用神力熄滅地獄的火焰，用天上的精華之氣使他們的毛孔都感到安樂，然後為他們說法；如果有人是盲人，菩薩就用如意神力給予他們天眼，使他們能夠看見，然後為他們說法；如果有人是聾子，菩薩就用如意神力給予他們耳根，使他們能夠聽見聲音，然後為他們說法；如果有人患有各種疾病，菩薩就用神力使他們痊癒，然後為他們說法；如果有人犯罪被判處死刑，菩薩就用如意神力化作人代替他們，使他們免除罪責，內心得到安樂，然後為他們說法；如果有的眾生被砍斷手腳，割掉耳朵鼻子，身體殘缺醜陋，常常感到羞愧而意志消沉，菩薩就用如意神力使他們恢復原來的樣子，然後為他們說法。 菩薩以如意神力，能為眾生做種種不可思議的事情，以各種方便法門引導眾生走向解脫。

【English Translation】 English version: If beings delight in the form of a Cakravartin (ideal universal monarch), the Bodhisattva preaches the Dharma in the form of a Cakravartin; if beings delight in the form of Śakra Devānām Indra (king of the gods), the Bodhisattva preaches the Dharma in the form of Śakra Devānām Indra; if beings delight in the form of Brahmā (creator god), the Bodhisattva preaches the Dharma in the form of Brahmā; if beings delight in the form of a Māra (demon king), the Bodhisattva preaches the Dharma in the form of a Māra; if beings delight in seeing the form of a Buddha, the Bodhisattva manifests the form of a Buddha and preaches the Dharma; sometimes, for the sake of beings, the Bodhisattva sits in full lotus posture in the sky, emitting light from their body and preaching the Dharma; sometimes, if beings delight in a pure and adorned world, the Bodhisattva adorns the three thousand great thousand worlds, hanging banners and canopies, erecting various flags, covering them with jeweled nets, burning various fragrant incenses, playing various musical instruments, and then preaching the Dharma; sometimes, for the sake of beings, the Bodhisattva manifests the three thousand great thousand worlds as a single ocean, with various lotuses of blue, red, and white covering it, and in the water manifests a lion throne, sitting upon it and preaching the Dharma; sometimes, for the sake of beings, the Bodhisattva manifests themselves sitting on the summit of Mount Sumeru and preaching the Dharma, their voice reaching Brahmā; sometimes, for the sake of beings, the Bodhisattva does not manifest their form, but only uses their voice to preach the Dharma; sometimes, for the sake of beings, the Bodhisattva manifests the form of a Gandharva (celestial musician), using various beautiful musical sounds to preach the Dharma; sometimes, for the sake of beings, the Bodhisattva manifests the form of a Dragon King (king of water creatures), causing clouds and thunder, emitting great lightning, and raining heavily to preach the Dharma; sometimes, if beings are afflicted by hunger and thirst, the Bodhisattva gives them heavenly food, filling their bodies, giving them joy, and then preaching the Dharma; if beings in hell are tormented by suffering, the Bodhisattva uses their divine power to extinguish the fires of hell, using heavenly essence to make their pores feel comfortable, and then preaching the Dharma; if someone is blind, the Bodhisattva uses their wish-fulfilling divine power to give them heavenly eyes, enabling them to see, and then preaching the Dharma; if someone is deaf, the Bodhisattva uses their wish-fulfilling divine power to give them ears, enabling them to hear sounds, and then preaching the Dharma; if someone has various illnesses, the Bodhisattva uses their divine power to heal them, and then preaching the Dharma; if someone is convicted of a crime and sentenced to death, the Bodhisattva uses their wish-fulfilling divine power to transform into a person to take their place, freeing them from guilt and giving them peace of mind, and then preaching the Dharma; if there are beings who have had their hands and feet cut off, their ears and noses cut off, their bodies mutilated and ugly, who are constantly ashamed and disheartened, the Bodhisattva uses their wish-fulfilling divine power to restore them to their original form, and then preaching the Dharma. The Bodhisattva, with their wish-fulfilling divine power, can do all sorts of inconceivable things for beings, guiding them towards liberation through various skillful means.

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意神力皆令完具而為說法；若有眾生，在於胎中藏血屎尿不凈之處，如意神力化作寶臺樓閣令處其中，亦成意識而為說法；若其始生諸根未成，如意神力令其具足，堪任聽受而為說法。自在王！是名菩薩成如意足，以如是等種種不思議神力，而為說法。菩薩如意神力故，為度奉事日月眾生，以三千大千世界置其右掌遠擲他方無量世界，令諸人眾皆見其去，而此世界本處不動；又以恒河沙世界，入一毛孔舉至梵天，擲置他方無量世界，令諸眾生無去來想；若恒河沙無量世界劫盡火燒，能一吹令滅；或以兩手障蔽日月，身出光明照諸世界而為說法。

「自在王！是菩薩或坐諸佛前，若欲供養佛，以一掬華如須彌山散佛身上，華至半身，又三千大千世界一切草木皆成為炬，遍滿世界火落如雨。自在王！是菩薩隨諸眾生所貴形色，皆悉為現，若釋若梵若聲聞形，若辟支佛形，是名菩薩神通自在。謂天眼見無礙故；得天耳聞無障故；得他心智達一切心心心法故；證宿命智憶過去無量阿僧祇劫故；得如意足於一切形色隨意示現故。

「自在王！神通自在者，能以一切佛事示諸眾生，亦能了達分別眾生諸根利鈍，能以聲聞乘度眾生、辟支佛乘度眾生、大乘度眾生故，于生死中眾所知識；成眾生故眾所知識；于善法中出家

【現代漢語翻譯】 現代漢語譯本：菩薩以如意神通力，使自己的意念和神力都達到圓滿具足，然後為眾生說法。如果有眾生在胎中，處於充滿血液、糞便和尿液等不潔之處，菩薩就用如意神通力化作寶臺樓閣，讓他們住在其中，並使他們產生意識，然後為他們說法。如果他們剛出生，各種感官功能尚未發育完全，菩薩就用如意神通力使他們具備這些功能，能夠聽受佛法，然後為他們說法。自在王（指佛陀）！這叫做菩薩成就如意足，用這樣種種不可思議的神力來為眾生說法。菩薩因為有如意神通力，爲了度化那些侍奉日月星辰的眾生，能將三千大千世界放在右掌上，遠遠地拋擲到其他無量世界，讓所有人都看到它飛去，而這個世界本身卻仍然在原來的地方不動。菩薩還能將恒河沙數的世界放入一個毛孔中，舉到梵天，然後拋擲到其他無量世界，讓眾生沒有來去的概念。如果恒河沙數無量世界到了劫盡被火燒燬，菩薩能一口氣吹滅。或者用雙手遮蔽日月，自身發出光明照耀所有世界，然後為眾生說法。 自在王！菩薩有時坐在諸佛面前，如果想要供養佛，就用一捧花，像須彌山（佛教中的聖山）那麼大，散在佛的身上，花朵覆蓋到佛的半身。又使三千大千世界的一切草木都變成火炬，遍佈整個世界，火焰像雨一樣落下。自在王！菩薩能隨眾生所喜愛的形象和顏色，都顯現出來，無論是帝釋天（佛教中的天神）的形象、梵天（佛教中的天神）的形象、聲聞（佛教中的修行者）的形象，還是辟支佛（佛教中的修行者）的形象，這叫做菩薩神通自在。這是因為菩薩有天眼，能無障礙地看到一切；有天耳，能無障礙地聽到一切；有他心智，能瞭解一切眾生的心念和心理活動；有宿命智，能回憶起過去無量阿僧祇劫（佛教中的時間單位）的事情；有如意足，能隨意顯現一切形象。 自在王！神通自在是指菩薩能用一切佛事來教導眾生，也能瞭解和分辨眾生的根器是利還是鈍，能用聲聞乘（佛教中的修行方式）度化眾生，用辟支佛乘度化眾生，用大乘（佛教中的修行方式）度化眾生，因此在生死輪迴中被眾生所熟知；因為成就眾生而被眾生所熟知；在善法中出家。

【English Translation】 English version: A Bodhisattva, with the power of wish-fulfilling spiritual abilities, perfects their intention and spiritual power, and then teaches the Dharma to sentient beings. If there are sentient beings in the womb, in unclean places filled with blood, feces, and urine, the Bodhisattva uses their wish-fulfilling spiritual power to transform these places into jeweled platforms and pavilions, allowing them to reside there, and also enabling them to develop consciousness, and then teaches them the Dharma. If they are newly born and their sensory functions are not yet fully developed, the Bodhisattva uses their wish-fulfilling spiritual power to make them complete, capable of receiving the Dharma, and then teaches them. O King of Freedom (referring to the Buddha)! This is called the Bodhisattva achieving the wish-fulfilling foot, using such inconceivable spiritual powers to teach the Dharma to sentient beings. Because the Bodhisattva has the wish-fulfilling spiritual power, in order to liberate those sentient beings who serve the sun and moon, they can place the three thousand great thousand worlds on their right palm and throw them far away to other immeasurable worlds, allowing everyone to see it go, while this world itself remains in its original place. The Bodhisattva can also put as many worlds as there are sands in the Ganges River into one pore, lift them to the Brahma heaven, and then throw them to other immeasurable worlds, so that sentient beings have no concept of coming or going. If the immeasurable worlds, as many as the sands of the Ganges River, are burned by fire at the end of a kalpa, the Bodhisattva can extinguish them with a single breath. Or they can cover the sun and moon with their hands, emit light from their body to illuminate all worlds, and then teach the Dharma to sentient beings. O King of Freedom! Sometimes the Bodhisattva sits before the Buddhas, and if they wish to make offerings to the Buddha, they use a handful of flowers, as large as Mount Sumeru (a sacred mountain in Buddhism), and scatter them on the Buddha's body, with the flowers covering half of the Buddha's body. They also cause all the plants and trees in the three thousand great thousand worlds to become torches, spreading throughout the world, with flames falling like rain. O King of Freedom! The Bodhisattva can manifest in any form and color that sentient beings desire, whether it is the form of Indra (a deity in Buddhism), Brahma (a deity in Buddhism), a Shravaka (a Buddhist practitioner), or a Pratyekabuddha (a Buddhist practitioner). This is called the Bodhisattva's spiritual freedom. This is because the Bodhisattva has the divine eye, which can see everything without obstruction; the divine ear, which can hear everything without obstruction; the knowledge of others' minds, which can understand the thoughts and mental activities of all sentient beings; the knowledge of past lives, which can recall events from countless asamkhya kalpas (a unit of time in Buddhism); and the wish-fulfilling foot, which can manifest any form at will. O King of Freedom! Spiritual freedom means that the Bodhisattva can use all Buddhist activities to teach sentient beings, and can also understand and distinguish whether sentient beings' faculties are sharp or dull. They can liberate sentient beings using the Shravaka vehicle (a path of practice in Buddhism), the Pratyekabuddha vehicle, and the Mahayana vehicle (a path of practice in Buddhism). Therefore, they are known by sentient beings in the cycle of birth and death; they are known by sentient beings because they accomplish sentient beings; and they leave home in the good Dharma.

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行道故眾所知識；以方便力故眾所知識；檀波羅蜜迴向故眾所知識；尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜迴向故眾所知識；降伏諸魔令種善根故，名為神通自在。

「又自在王！菩薩得是神通自在故，色身之力、名聞稱讚、家姓財物、眷屬人民，普皆殊勝眾所知識，是故名為神通自在。又自在王！菩薩得是神通自在故眾所知識，謂諸天、龍、夜叉、乾闥婆、阿修羅、緊那羅、迦樓羅、摩睺羅伽、人非人、帝釋、梵王、諸護世者、諸佛正遍知者皆所知識，是故說名多識。自在王！菩薩以是神通不退本誓，而能示現一切眾事。

「自在王！何謂菩薩摩訶薩智自在？謂陰智、性智、入智、因緣智、諦智。自在王！何謂陰智？色前際空，后際空，中亦空；受想行識前際空，后際空，中亦空；五陰畢竟空，是名陰智。

「自在王！何謂性智？地性是法性，水性是法性，火性是法性，風性是法性。何以故？四性入於法性皆為一性，謂之空性。空性法性同一無性，此中無地性、無水性、無火性、無風性。何以故？不壞性是法性，無二性是法性，無生性是法性，無垢性是法性，無凈性是法性。如法性，壽性、眾生性、生死性，涅槃性亦如是。如涅槃性，欲性、色性、無色性、有為性、無

為性亦如是；如是性智不隨他得，是名性智。

「自在王！何謂入智？眼從本來，不生不起無有作者；耳鼻舌身意從本已來，不生不起無有作者。自在王！眼無有主，是中無有見者；耳無有主，是中無有聽者；鼻無有主，是中無有嗅者；舌無有主，是中無有嘗者；身無有主，是中無有覺者；意無有主，是中無有識者。自在王！眼性不能見色，耳性不能聽聲，鼻性不能嗅香，舌性不能知味，身性不能覺觸，意性不能識法。何以故？眼無所作，與草木土石無異；耳鼻舌身意亦無所作，與草木土石無異。自在王！眼不染不離，耳鼻舌身意不染不離。何以故？眼從本來是離相，耳鼻舌身意從本已來是離相。自在王！若能如是知一切入則能離欲，是名入智。自在王！菩薩如是知諸陰性入不生不起，以畢竟滅，滅已而受生退沒，雖受陰性入，而不捨陰性入智，是名智自在。謂知陰性入，知陰性入相，而能不捨，現於三界而不住諸結，示有生滅而不生不滅，是名智自在。

「自在王！何謂緣智？無明緣行，無明不作是念我起行；行緣識，行不作是念我起識；識緣名色，識不作是念我起名色；名色緣六入，名色不作是念我起六入；六入緣觸，六入不作是念我起觸；觸緣受，觸不作是念我起受；受緣愛，受不作是念我起愛；

{ "translations": [ "現代漢語譯本：\n\n「自在大王！性也是如此。這樣的性智不依賴於他人而獲得，這稱為性智。\n\n「自在大王！什麼是入智？眼睛從根本上來說，不生起，沒有創造者；耳朵、鼻子、舌頭、身體、意識從根本上來說，不生起，沒有創造者。自在大王！眼睛沒有主宰，其中沒有看見者；耳朵沒有主宰，其中沒有聽見者；鼻子沒有主宰，其中沒有嗅到者；舌頭沒有主宰，其中沒有嚐到者；身體沒有主宰，其中沒有感覺到者；意識沒有主宰，其中沒有識別者。自在大王！眼睛的本性不能看見顏色，耳朵的本性不能聽見聲音，鼻子的本性不能嗅到氣味，舌頭的本性不能知道味道，身體的本性不能感覺到觸覺，意識的本性不能識別法。為什麼呢？眼睛沒有作為，與草木土石沒有區別；耳朵、鼻子、舌頭、身體、意識也沒有作為，與草木土石沒有區別。自在大王！眼睛不被污染也不脫離，耳朵、鼻子、舌頭、身體、意識不被污染也不脫離。為什麼呢？眼睛從根本上來說是離相的，耳朵、鼻子、舌頭、身體、意識從根本上來說是離相的。自在大王！如果能夠這樣瞭解一切入，就能脫離慾望，這稱為入智。自在大王！菩薩這樣瞭解諸陰（skandha，蘊）的本性，入不生起，以畢竟滅，滅后而受生退沒，雖然接受陰的本性，入，但不捨棄陰的本性，入智，這稱為智自在。所謂瞭解陰的本性，入，瞭解陰的本性，入的相，而能不捨棄，顯現在三界（trayo dhātavaḥ，欲界、色界、無色界）而不執著于各種煩惱，示現有生滅而不生不滅，這稱為智自在。\n\n「自在大王！什麼是緣智？無明（avidyā，對真理的無知）緣起行（saṃskāra，意志行為），無明不作這樣的念頭『我生起行』；行緣起識（vijñāna，意識），行不作這樣的念頭『我生起識』；識緣起名色（nāmarūpa，精神和物質現象），識不作這樣的念頭『我生起名色』；名色緣起六入（ṣaḍāyatana，六根），名色不作這樣的念頭『我生起六入』；六入緣起觸（sparśa，感官接觸），六入不作這樣的念頭『我生起觸』；觸緣起受（vedanā，感受），觸不作這樣的念頭『我生起受』；受緣起愛（tṛṣṇā，渴愛），受不作這樣的念頭『我生起愛』；", "現代漢語譯本：\n\n愛緣取（upādāna，執取），愛不作這樣的念頭『我生起取』；取緣起有（bhava，存在），取不作這樣的念頭『我生起有』；有緣起生（jāti，出生），有不作這樣的念頭『我生起生』；生緣起老死（jarā-maraṇa，衰老和死亡），生不作這樣的念頭『我生起老死』。自在大王！無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，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，生滅則老死滅。自在大王！如是緣起法，不從東方來，不從南方來，不從西方來，不從北方來，不從下方來，不從上方來，不從中間來，不從非中間來，不從過去來，不從未來來，不從現在來，不從非現在來，不從有來，不從無來，不從有無來，不從非有非無來，不從作來，不從不作來，不從作不作來，不從非作非不作來，不從生來，不從不生來，不從生不生來，不從非生非不生來，不從滅來，不從不滅來，不從滅不滅來，不從非滅非不滅來，不從去來，不從不去來，不從去不去來，不從非去非不去來，不從住來，不從不住來，不從住不住來，不從非住非不住來，不從斷來，不從不斷來，不從斷不斷來，不從非斷非不斷來，不從常來，不從無常來，不從常無常來，不從非常非無常來。自在大王！如是緣起法，不從自來，不從他來，不從自他來，不從非自非他來。自在大王！如是緣起法，不從因來，不從非因來，不從因非因來，不從非因非非因來。自在大王！如是緣起法，不從和合來，不從不和合來，不從和合不和合來，不從非和合非不和合來。自在大王！如是緣起法，不從有因來，不從無因來，不從有因無因來，不從非有因非無因來。自在大王！如是緣起法，不從有緣來，不從無緣來，不從有緣無緣來，不從非有緣非無緣來。自在大王！如是緣起法，不從有性來，不從無性來，不從有性無性來，不從非有性非無性來。自在大王！如是緣起法，不從有相來，不從無相來，不從有相無相來，不從非有相非無相來。自在大王！如是緣起法，不從有作來，不從無作來，不從有作無作來，不從非有作非無作來。自在大王！如是緣起法，不從有生來，不從無生來，不從有生無生來，不從非有生非無生來。自在大王！如是緣起法，不從有滅來，不從無滅來，不從有滅無滅來，不從非有滅非無滅來。自在大王！如是緣起法，不從有去來，不從無去來，不從有去無去來，不從非有去非無去來。自在大王！如是緣起法，不從有住來，不從無住來，不從有住無住來，不從非有住非無住來。自在大王！如是緣起法，不從有斷來，不從無斷來，不從有斷無斷來，不從非有斷非無斷來。自在大王！如是緣起法，不從有常來，不從無常來，不從有常無常來，不從非有常非無常來。自在大王！如是緣起法，不從有我來，不從無我來，不從有我無我來，不從非有我非無我來。自在大王！如是緣起法，不從有凈來，不從無凈來，不從有凈無凈來，不從非有凈非無凈來。自在大王！如是緣起法，不從有樂來，不從無樂來，不從有樂無樂來，不從非有樂非無樂來。自在大王！如是緣起法，不從有實來，不從無實來，不從有實無實來，不從非有實非無實來。自在大王！如是緣起法，不從有空來，不從無空來，不從有空無空來，不從非有空非無空來。自在大王！如是緣起法，不從有相來，不從無相來，不從有相無相來，不從非有相非無相來。自在大王！如是緣起法，不從有愿來，不從無愿來，不從有愿無愿來，不從非有愿非無愿來。自在大王！如是緣起法，不從有作來，不從無作來，不從有作無作來，不從非有作非無作來。自在大王！如是緣起法，不從有生來，不從無生來，不從有生無生來，不從非有生非無生來。自在大王！如是緣起法，不從有滅來，不從無滅來，不從有滅無滅來，不從非有滅非無滅來。自在大王！如是緣起法，不從有去來，不從無去來，不從有去無去來，不從非有去非無去來。自在大王！如是緣起法，不從有住來，不從無住來，不從有住無住來，不從非有住非無住來。自在大王！如是緣起法，不從有斷來，不從無斷來，不從有斷無斷來，不從非有斷非無斷來。自在大王！如是緣起法，不從有常來，不從無常來，不從有常無常來，不從非有常非無常來。自在大王！如是緣起法，不從有我來，不從無我來，不從有我無我來，不從非有我非無我來。自在大王！如是緣起法，不從有凈來，不從無凈來，不從有凈無凈來，不從非有凈非無凈來。自在大王！如是緣起法，不從有樂來，不從無樂來，不從有樂無樂來，不從非有樂非無樂來。自在大王！如是緣起法，不從有實來，不從無實來，不從有實無實來，不從非有實非無實來。自在大王！如是緣起法，不從有空來，不從無空來，不從有空無空來，不從非有空非無空來。自在大王！如是緣起法，不從有相來，不從無相來，不從有相無相來，不從非有相非無相來。自在大王！如是緣起法，不從有愿來，不從無愿來，不從有愿無愿來，不從非有愿非無愿來。自在大王！如是緣起法，不從有作來，不從無作來，不從有作無作來，不從非有作非無作來。自在大王！如是緣起法，不從有生來，不從無生來，不從有生無生來，不從非有生非無生來。自在大王！如是緣起法，不從有滅來，不從無滅來，不從有滅無滅來，不從非有滅非無滅來。自在大王！如是緣起法，不從有去來，不從無去來，不從有去無去來，不從非有去非無去來。自在大王！如是緣起法，不從有住來，不從無住來，不從有住無住來，不從非有住非無住來。自在大王！如是緣起法，不從有斷來，不從無斷來，不從有斷無斷來，不從非有斷非無斷來。自在大王！如是緣起法，不從有常來，不從無常來，不從有常無常來，不從非有常非無常來。自在大王！如是緣起法，不從有我來，不從無我來，不從有我無我來，不從非有我非無我來。自在大王！如是緣起法，不從有凈來，不從無凈來，不從有凈無凈來，不從非有凈非無凈來。自在大王！如是緣起法，不從有樂來，不從無樂來，不從有樂無樂來，不從非有樂非無樂來。自在大王！如是緣起法，不從有實來，不從無實來，不從有實無實來，不從非有實非無實來。自在大王！如是緣起法，不從有空來，不從無空來，不從有空無空來，不從非有空非無空來。自在大王！如是緣起法，不從有相來，不從無相來，不從有相無相來，不從非有相非無相來。自在大王！如是緣起法，不從有愿來，不從無愿來，不從有愿無愿來，不從非有愿非無愿來。自在大王！如是緣起法，不從有作來，不從無作來，不從有作無作來，不從非有作非無作來。自在大王！如是緣起法，不從有生來，不從無生來，不從有生無生來，不從非有生非無生來。自在大王！如是緣起法，不從有滅來，不從無滅來，不從有滅無滅來，不從非有滅非無滅來。自在大王！如是緣起法，不從有去來，不從無去來，不從有去無去來，不從非有去非無去來。自在大王！如是緣起法，不從有住來，不從無住來，不從有住無住來，不從非有住非無住來。自在大王！如是緣起法，不從有斷來，不從無斷來，不從有斷無斷來，不從非有斷非無斷來。自在大王！如是緣起法，不從有常來，不從無常來，不從有常無常來，不從非有常非無常來。自在大王！如是緣起法，不從有我來，不從無我來，不從有我無我來，不從非有我非無我來。自在大王！如是緣起法，不從有凈來，不從無凈來，不從有凈無凈來，不從非有凈非無凈來。自在大王！如是緣起法，不從有樂來，不從無樂來，不從有樂無樂來，不從非有樂非無樂來。自在大王！如是緣起法，不從有實來，不從無實來，不從有實無實來，不從非有實非無實來。自在大王！如是緣起法，不從有空來，不從無空來，不從有空無空來，不從非有空非無空來。自在大王！如是緣起法，不從有相來，不從無相來，不從有相無相來，不從非有相非無相來。自在大王！如是緣起法，不從有愿來，不從無愿來，不從有愿無愿來，不從非有愿非無愿來。自在大王！如是緣起法，不從有作來，不從無作來，不從有作無作來，不從非有作非無作來。自在大王！如是緣起法，不從有生來，不從無生來，不從有生無生來，不從非有生非無生來。自在大王！如是緣起法，不從有滅來，不從無滅來，不從有滅無滅來，不從非有滅非無滅來。自在大王！如是緣起法，不從有去來，不從無去來，不從有去無去來，不從非有去非無去來。自在大王！如是緣起法，不從有住來，不從無住來，不從有住無住來，不從非有住非無住來。自在大王！如是緣起法，不從有斷來，不從無斷來，不從有斷無斷來，不從非有斷非無斷來。自在大王！如是緣起法，不從有常來，不從無常來，不從有常無常來，不從非有常非無常來。自在大王！如是緣起法，不從有我來，不從無我來，不從有我無我來，不從非有我非無我來。自在大王！如是緣起法，不從有凈來，不從無凈來，不從有凈無凈來，不從非有凈非無凈來。自在大王！如是緣起法，不從有樂來，不從無樂來，不從有樂無樂來，不從非有樂非無樂來。自在大王！如是緣起法，不從有實來，不從無實來，不從有實無實來，不從非有實非無實來。自在大王！如是緣起法，不從有空來，不從無空來，不從有空無空來，不從非有空非無空來。自在大王！如是緣起法，不從有相來，不從無相來，不從有相無相來，不從非有相非無相來。自在大王！如是緣起法，不從有愿來，不從無愿來，不從有愿無愿來，不從非有愿非無愿來。自在大王！如是緣起法，不從有作來，不從無作來，不從有作無作來，不從非有作非無作來。自在大王！如是緣起法，不從有生來，不從無生來，不從有生無生來，不從非有生非無生來。自在大王！如是緣起法，不從有滅來，不從無滅來，不從有滅無滅來，不從非有滅非無滅來。自在大王！如是緣起法，不從有去來，不從無去來，不從有去無去來，不從非有去非無去來。自在大王！如是緣起法，不從有住來，不從無住來，不從有住無住來，不從非有住非無住來。自在大王！如是緣起法，不從有斷來，不從無斷來，不從有斷無斷來，不從非有斷非無斷來。自在大王！如是緣起法，不從有常來，不從無常來，不從有常無常來，不從非有常非無常來。自在大王！如是緣起法，不從有我來，不從無我來，不從有我無我來，不從非有我非無我來。自在大王！如是緣起法，不從有凈來，不從無凈來，不從有凈無凈來，不從非有凈非無凈來。自在大王！如是緣起法，不從有樂來，不從無樂來，不從有樂無樂來，不從非有樂非無樂來。自在大王！如是緣起法，不從有實來，不從無實來，不從有實無實來，不從非有實非無實來。自在大王！如是緣起法，不從有空來，不從無空來，不從有空無空來，不從非有空非無空來。自在大王！如是緣起法，不從有相來，不從無相來，不從有相無相來，不從非有相非無相來。自在大王！如是緣起法，不從有愿來，不從無愿來，不從有愿無愿來，不從非有愿非無愿來。自在大王！如是緣起法，不從有作來，不從無作來，不從有作無作來，不從非有作非無作來。自在大王！如是緣起法，不從有生來，不從無生來，不從有生無生來，不從非有生非無生來。自在大王！如是緣起法，不從有滅來，不從無滅來，不從有滅無滅來，不從非有滅非無滅來。自在大王！如是緣起法，不從有去來，不從無去來，不從有去無去來，不從非有去非無去來。自在大王！如是緣起法，不從有住來，不從無住來，不從有住無住來，不從非有住非無住來。自在大王！如是緣起法，不從有斷來，不從無斷來，不從有斷無斷來，不從非有斷非無斷來。自在大王！如是緣起法，不從有常來，不從無常來，不從有常無常來，不從非有常非無常來。自在大王！如是緣起法，不從有我來，不從無我來，不從有我無我來，不從非有我非無我來。自在大王！如是緣起法，不從有凈來，不從無凈來，不從有凈無凈來，不從非有凈非無凈來。自在大王！如是緣起法，不從有樂來，不從無樂來，不從有樂無樂來，不從非有樂非無樂來。自在大王！如是緣起法，不從有實來，不從無實來，不從有實無實來，不從非有實非無實來。自在大王！如是緣起法，不從有空來，不從無空來，不從有空無空來，不從非有空非無空來。自在大王！如是緣起法，不從有相來，不從無相來，不從有相無相來，不從非有相非無相來。自在大王！如是緣起法，不從有愿來，不從無愿來，不從有愿無愿來，不從非有愿非無愿來。自在大王！如是緣起法，不從有作來，不從無作來，不從有作無作來，不從非有作非無作來。自在大王！如是緣起法，不從有生來，不從無生來，不從有生無生來，不從非有生非無生來。自在大王！如是緣起法，不從有滅來，不從無滅來，不從有滅無滅來，不從非有滅非無滅來。自在大王！如是緣起法，不從有去來，不從無去來，不從有去無去來，不從非有去非無去來。自在大王！如是緣起法，不從有住來，不從無住來，不從有住無住來，不從非有住非無住來。自在大王！如是緣起法，不從有斷來，不從無斷來，不從有斷無斷來，不從非有斷非無斷來。自在大王！如是緣起法，不從有常來，不從無常來，不從有常無常來，不從非有常非無常來。自在大王！如是緣起法，不從有我來，不從無我來，不從有我無我來，不從非有我非無我來。自在大王！如是緣起法，不從有凈來，不從無凈來，不從有凈無凈來，不從非有凈非無凈來。自在大王！如是緣起法，不從有樂來，不從無樂來，不從有樂無樂來，不從非有樂非無樂來。自在大王！如是緣起法，不從有實來，不從無實來，不從有實無實來，不從非有實非無實來。自在大王！如是緣起法，不從有空來，不從無空來，不從有空無空來，不從非有空非無空來。自在大王！如是緣起法，不從有相來，不從無相來，不從有相無相來，不從非有相非無相來。自在大王！如是緣起法，不從有愿來，不從無愿來，不從有愿無愿來，不從非有愿非無愿來。自在大王！如是緣起法，不從有作來，不從無作來，不從有作無作來，不從非有作非無作來。自在大王！如是緣起法，不從有生來，不從無生來，不從有生無生來，不從非有生非無生來。自在大王！如是緣起法，不從有滅來，不從無滅來，不從有滅無滅來，不從非有滅非無滅來。自在大王！如是緣起法，不從有去來，不從無去來，不從有去無去來，不從非有去非無去來。自在大王！如是緣起法，不從有住來，不從無住來，不從有住無住來，不從非有住非無住來。自在大王！如是緣起法，不從有斷來，不從無斷來，不從有斷無斷來，不從非有斷非無斷來。自在大王！如是緣起法，不從有常來，不從無常來，不從有常無常來，不從非有常非無常來。自在大王！如是緣起法，不從有我來，不從無我來，不從有我無我來，不從非有我非無我來。自在大王！如是緣起法，不從有凈來，不從無凈來，不從有凈無凈來，不從非有凈非無凈來。自在大王！如是緣起法，不從有樂來，不從無樂來，不從有樂無樂來，不從非有樂非無樂來。自在大王！如是緣起法，不從有實來，不從無實來，不從有實無實來，不從非有實非無實來。自在大王！如是緣起法，不從有空來，不從無空來，不從有空無空來，不從非有空非無空來。自在大王！如是緣起法，不從有相來，不從無相來，不從有相無相來，不從非有相非無相來。自在大王！如是緣起法，不從有愿來，不從無愿來，不從有愿無愿來，不從非有愿非無愿來。自在大王！如是緣起法，不從有作來，不從無作來，不從有作無作來，不從非有作非無作來。自在大王！如是緣起法，不從有生來，不從無生來，不從有生無生來，不從非有生非無生來。自在大王！如是緣起法，不從有滅來，不從無滅來，不從有滅無滅來，不從非有滅非無滅來。自在大王！如是緣起法，不從有去來，不從無去來，不從有去無去來，不從非有去非無去來。自在大王！如是緣起法，不從有住來，不從無住來，不從有住無住來，不從非有住非無住來。自在大王！如是緣起法，不從有斷來，不從無斷來，不從有斷無斷來，不從非有斷非無斷來。自在大王！如是緣起法，不從有常來，不從無常來，不從有常無常來，不從非有常非無常來。自在大王！如是緣起法，不從有我來，不從無我來，不從有我無我來，不從非有我非無我來。自在大王！如是緣起法，不從有凈來，不從無凈來，不從有凈無凈來，不從非有凈非無凈來。自在大王！如是緣起法，不從有樂來，不從無樂來，不從有樂無樂來，不從非有樂非無樂來。自在大王！如是緣起法，不從有實來，不從無實來，不從有實無實來，不從非有實非無實來。自在大王！如是緣起法，不從有空來，不從無空來，不從有空無空來，不從非有空非無空來。自在大王！如是緣起法，不從有相來，不從無相來，不從有相無相來，不從非有相非無相來。自在大王！如是緣起法，不從有愿來，不從無愿來，不從有愿無愿來，不從非有愿非無愿來。自在大王！如是緣起法，不從有作來，不從無作來，不從有作無作來，不從非有作非無作來。自在大王！如是緣起法，不從有生來，不從無生來，不從有生無生來，不從非有生非無生來。自在大王！如是緣起法，不從有滅來，不從無滅來，不從有滅無滅來，不從非有滅非無滅來。自在大王！如是緣起法，不從有去來，不從無去來，不從有去無去來，不從非有去非無去來。自在大王！如是緣起法，不從有住來，不從無住來，不從有住無住來，不從非有住非無住來。自在大王！如是緣起法，不從有斷來，不從無斷來，不從有斷無斷來，不從非有斷非無斷來。自在大王！如是緣起法，不從有常來，不從無常來，不從有常無常來，不從非有常非無常來。自在大王！如是緣起法，不從有我來，不從無我來，不從有我無我來，不從非有我非無我來。自在大王！如是緣起法，不從有凈來，不從無凈來，不從有凈無凈來，不從非有凈非無凈來。自在大王！如是緣起法，不從有樂來，不從無樂來，不從有樂無樂來，不從非有樂非無樂來。自在大王！如是緣起法，不從有實來，不從無實來，不從有實無實來，不從非有實非無實來。自在大王！如是緣起法，不從有空來，不從無空來，不從有空無空來，不從非有空非無空來。自在大王！如是緣起法，不從有相來，不從無相來，不從有相無相來，不從非有相非無相來。自在大王！如是緣起法，不從有愿來，不從無愿來，不從有愿無愿來，不從非有愿非無愿來。自在大王！如是緣起法，不從有作來，不從無作來，不從有作無作來，不從非有作非無作來。自在大王！如是緣起法，不從有生來，不從無生來，不從有生無生來，不從非有生非無生來。自在大王！如是緣起法，不從有滅來，不從無滅來，不從有滅無滅來，不從非有滅非無滅來。自在大王！如是緣起法，不從有去來，不從無去來，不從有去無去來，不從非有去非無去來。自在大王！如是緣起法，不從有住來，不從無住來，不從有住無住來，不從非有住非無住來。自在大王！如是緣起法，不從有斷來，不從無斷來，不從有斷無斷來，不從非有斷非無斷來。自在大王！如是緣起法，不從有常來，不從無常來，不從有常無常來，不從非有常非無常來。自在大王！如是緣起法，不從有我來，不從無我來，不從有我無我來，不從非有我非無我來。自在大王！如是緣起法，不從有凈來，不從無凈來，不從有凈無凈來，不從非有凈非無凈來。自在大王！如是緣起法，不從有樂來，不從無樂來，不從有樂無樂來，不從非有樂非無樂來。自在大王！如是緣起法，不從有實來，不從無實來，不從有實無實來，不從非有實非無實來。自在大王！如是緣起法，不從有空來，不從無空來，不從有空無空來，不從非有空非無空來。自在大王！如是緣起法，不從有相來，不從無相來，不從有相無相來，不從非有相非無相來。自在大王！如是緣起法，不從有愿來，不從無愿來，不從有愿無愿來，不從非有愿非無愿來。自在大王！如是緣起法，不從有作來，不從無作來，不從有作無作來，不從非有作非無作來。自在大王！如是緣起法，不

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愛緣取，愛不作是念我起取；取緣有，取不作是念我起有；有緣生，有不作是念我起生；生緣老死，生不作是念我起老死；老死緣憂悲苦惱，老死不作是念我起憂悲苦惱。自在王！若菩薩能如是觀十二緣者，不墮諸見，若斷見、若常見。菩薩作是念：『法屬眾緣，推求眾緣則不可得。』即於十二緣而得真智。何謂真智？知十二緣生法同於無生，無生同空無相無作，空無相無作同眾緣生法，如來所用等得一切法，是法同十二緣生法。十二緣生法無有法生，是故說應見十二緣生無生，十二緣無生智即是十二緣生智。自在王！明無明無二，知如是者則知緣生法；行非行無二，知如是者則知緣生法；識非識無二，知如是者則知緣生法；名色非名色無二，知如是者則知緣生法；六入非六入無二，知如是者則知緣生法；觸非觸無二，知如是者則知緣生法；受非受無二，知如是者則知緣生法；愛非愛無二，知如是者則知緣生法；取非取無二，知如是者則知緣生法；有非有無二，知如是者則知緣生法；生非生無二，知如是者則知緣生法；老死非老死無二，知如是者則知緣生法。從緣生者無有是處，從緣生則是無我，則是空也，從緣生者則是無來無去，從緣生者則非真實，從緣生者則無一相，從緣生者則無所行，如是知者是名緣生智。見

【現代漢語翻譯】 現代漢語譯本：因為愛而產生執取，但愛不會想『我產生了執取』；因為執取而產生存在，但執取不會想『我產生了存在』；因為存在而產生出生，但存在不會想『我產生了出生』；因為出生而產生衰老和死亡，但出生不會想『我產生了衰老和死亡』；因為衰老和死亡而產生憂愁、悲傷、痛苦和煩惱，但衰老和死亡不會想『我產生了憂愁、悲傷、痛苦和煩惱』。自在王（指佛陀）！如果菩薩能夠這樣觀察十二因緣，就不會落入各種見解，無論是斷見還是常見。菩薩會這樣想：『法是眾多因緣和合而成的，如果去推求這些因緣，是無法找到一個實在的自性的。』這樣就能在十二因緣中獲得真正的智慧。什麼是真正的智慧呢？就是知道十二因緣所生的法與無生是相同的，無生與空、無相、無作是相同的，空、無相、無作與眾多因緣所生的法是相同的，如來所證悟的平等法與一切法相同，這個法與十二因緣所生的法相同。十二因緣所生的法沒有一個實在的法產生，所以說應當見到十二因緣的生是無生的，十二因緣的無生之智就是十二因緣的生之智。自在王！明（指無明）與無明沒有分別，知道這一點就瞭解緣生法；行（指行為）與非行沒有分別，知道這一點就瞭解緣生法；識（指意識）與非識沒有分別，知道這一點就瞭解緣生法；名色（指精神和物質）與非名色沒有分別，知道這一點就瞭解緣生法；六入（指六根）與非六入沒有分別，知道這一點就瞭解緣生法；觸（指接觸）與非觸沒有分別，知道這一點就瞭解緣生法；受（指感受）與非受沒有分別，知道這一點就瞭解緣生法；愛（指渴愛）與非愛沒有分別，知道這一點就瞭解緣生法；取（指執取）與非取沒有分別，知道這一點就瞭解緣生法；有（指存在）與非有沒有分別，知道這一點就瞭解緣生法；生（指出生）與非生沒有分別，知道這一點就瞭解緣生法；老死（指衰老和死亡）與非老死沒有分別，知道這一點就瞭解緣生法。從因緣所生的法，沒有一個實在的自性，從因緣所生就是無我，就是空。從因緣所生的法，沒有來處也沒有去處，從因緣所生的法不是真實的，從因緣所生的法沒有一個固定的相狀，從因緣所生的法沒有一個實在的執行者，像這樣瞭解就是所謂的緣生智。見

【English Translation】 English version: Because of craving, grasping arises, but craving does not think, 'I cause grasping to arise'; because of grasping, existence arises, but grasping does not think, 'I cause existence to arise'; because of existence, birth arises, but existence does not think, 'I cause birth to arise'; because of birth, aging and death arise, but birth does not think, 'I cause aging and death to arise'; because of aging and death, sorrow, grief, pain, and distress arise, but aging and death do not think, 'I cause sorrow, grief, pain, and distress to arise.' O King of Freedom (referring to the Buddha)! If a Bodhisattva can observe the twelve links of dependent origination in this way, they will not fall into any views, whether it be annihilationism or eternalism. The Bodhisattva thinks, 'Dharma is conditioned by many causes, and if one seeks these causes, one cannot find a substantial self-nature.' Thus, they attain true wisdom regarding the twelve links of dependent origination. What is true wisdom? It is knowing that the dharma arising from the twelve links of dependent origination is the same as non-arising, non-arising is the same as emptiness, signlessness, and non-action, emptiness, signlessness, and non-action are the same as the dharma arising from many causes, the equality of dharma realized by the Tathagata is the same as all dharmas, and this dharma is the same as the dharma arising from the twelve links of dependent origination. The dharma arising from the twelve links of dependent origination has no real dharma arising, therefore it is said that one should see the arising of the twelve links of dependent origination as non-arising, and the wisdom of the non-arising of the twelve links of dependent origination is the wisdom of the arising of the twelve links of dependent origination. O King of Freedom! Ignorance (referring to ignorance) and non-ignorance are not two, knowing this, one understands the dharma of dependent origination; action (referring to actions) and non-action are not two, knowing this, one understands the dharma of dependent origination; consciousness (referring to consciousness) and non-consciousness are not two, knowing this, one understands the dharma of dependent origination; name and form (referring to mind and matter) and non-name and form are not two, knowing this, one understands the dharma of dependent origination; the six sense bases (referring to the six senses) and non-six sense bases are not two, knowing this, one understands the dharma of dependent origination; contact (referring to contact) and non-contact are not two, knowing this, one understands the dharma of dependent origination; feeling (referring to sensation) and non-feeling are not two, knowing this, one understands the dharma of dependent origination; craving (referring to thirst) and non-craving are not two, knowing this, one understands the dharma of dependent origination; grasping (referring to clinging) and non-grasping are not two, knowing this, one understands the dharma of dependent origination; existence (referring to being) and non-existence are not two, knowing this, one understands the dharma of dependent origination; birth (referring to birth) and non-birth are not two, knowing this, one understands the dharma of dependent origination; aging and death (referring to aging and death) and non-aging and death are not two, knowing this, one understands the dharma of dependent origination. The dharma arising from conditions has no substantial self-nature, arising from conditions is non-self, is emptiness. The dharma arising from conditions has no coming and no going, the dharma arising from conditions is not real, the dharma arising from conditions has no fixed form, the dharma arising from conditions has no real agent, understanding in this way is called the wisdom of dependent origination. See

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緣法者不見無明、不見行、不見識、不見名色、不見六入、不見觸、不見受、不見愛、不見取、不見有、不見生、不見老死，若不見如是法者，是名見緣生法，若見緣生法是名見法。云何見法？見離染法。云何離染？行者於一切法離染見故名為離染，是故說見離染法。云何為見不為增不為減？如是見如，不動不著；如是見如，不壞法性，亦不見合。如與法性不壞不合，如是見者不毀實際，如是見者亦不見，非以肉眼見，非以天眼見，非以慧眼見。何以故？肉眼無無作故不見，天眼作起相故不見無為法，慧眼無分別相，無分別故不見。自在王！若菩薩能如是見一切法，則能見佛。不以色故見，不以受想行識故見，不以諸相故見，不以法故見，不以戒故見，不以定、慧、解脫、知見故見，不以過去故見，不以未來現在故見，如是見者是名見佛。」

自在王菩薩白佛言：「世尊！頗有所緣，菩薩見如是諸法，而能見佛耶？」

佛言：「有！何以故？色是盡相，性無生故，能見色如是，是名見如來；受想行識是盡相，性無生故，能見識如是，是名見如來；戒是無為無作無起相，能見戒如是，是名見如來；定慧解脫知見等亦如是，是名見如來。自在王！我於過去燃燈佛時，得見佛凈，我于爾時，見緣生法故見法，以

【現代漢語翻譯】 現代漢語譯本 『緣法』（指因緣和合的法則）是指不執著于『無明』（ignorance）、『行』（karma formations）、『識』（consciousness）、『名色』（name and form）、『六入』（six sense bases）、『觸』（contact）、『受』（feeling）、『愛』（craving）、『取』（grasping）、『有』（becoming）、『生』（birth）、『老死』（old age and death）。如果能不執著于這些法，就稱為『見緣生法』（seeing the law of dependent origination），如果能見到『緣生法』，就稱為『見法』（seeing the Dharma）。如何才能『見法』呢？就是見到『離染法』（the law of detachment）。如何才能『離染』呢？修行者對於一切法都能以不執著的心去看待，這就稱為『離染』，所以說要見到『離染法』。如何才能做到『見』而不增不減呢？像這樣『見如』（seeing things as they are），不動搖，不執著；像這樣『見如』，不破壞法性，也不執著于合。『如』與法性不破壞也不執著于合，像這樣『見』的人就不會毀壞實際，像這樣『見』的人也並非真的『見』，不是用肉眼見，不是用天眼見，也不是用慧眼見。為什麼呢？因為肉眼沒有『無作』（non-action）的特性，所以不能見；天眼有『作起相』（the appearance of arising from action），所以不能見『無為法』（unconditioned Dharma）；慧眼沒有分別相，因為沒有分別所以不能見。自在王啊！如果菩薩能像這樣看待一切法，就能見到佛。不是因為色（form）而見，不是因為受、想、行、識（feeling, perception, mental formations, consciousness）而見，不是因為諸相（all appearances）而見，不是因為法（Dharma）而見，不是因為戒（precepts）而見，不是因為定（meditation）、慧（wisdom）、解脫（liberation）、知見（knowledge and insight）而見，不是因為過去而見，不是因為未來現在而見，像這樣『見』的人才稱為『見佛』。」 自在王菩薩問佛說：『世尊！是否有什麼所緣（object of contemplation），菩薩通過觀察這些法，就能見到佛呢？』 佛說：『有！為什麼呢？色是盡相（the nature of cessation），其自性無生，如果能這樣看待色，就稱為見到如來；受、想、行、識是盡相，其自性無生，如果能這樣看待識，就稱為見到如來；戒是無為、無作、無起相（unconditioned, non-action, non-arising），如果能這樣看待戒，就稱為見到如來；定、慧、解脫、知見等也是如此，就稱為見到如來。自在王！我在過去燃燈佛（Dipamkara Buddha）時，得以見到佛的清凈，我當時，因為見到緣生法而見到法，以

【English Translation】 English version 'Dependent origination' (the law of cause and condition) means not being attached to 'ignorance' (avidya), 'karma formations' (samskara), 'consciousness' (vijnana), 'name and form' (nama-rupa), 'six sense bases' (sadayatana), 'contact' (sparsha), 'feeling' (vedana), 'craving' (trishna), 'grasping' (upadana), 'becoming' (bhava), 'birth' (jati), and 'old age and death' (jara-marana). If one is not attached to these dharmas, it is called 'seeing dependent origination'. If one sees dependent origination, it is called 'seeing the Dharma'. How does one 'see the Dharma'? It is by seeing the 'law of detachment'. How does one achieve 'detachment'? A practitioner, regarding all dharmas with a non-attached mind, is called 'detached'. Therefore, it is said to see the 'law of detachment'. How does one 'see' without adding or subtracting? 'Seeing as it is' (yatha-bhuta-darshana), without wavering, without attachment; 'seeing as it is', without destroying the nature of Dharma, and without being attached to union. 'Suchness' (tathata) and the nature of Dharma are neither destroyed nor attached to union. One who 'sees' in this way does not destroy reality. One who 'sees' in this way does not truly 'see'; it is not seen with the physical eye, not seen with the divine eye, nor seen with the eye of wisdom. Why? Because the physical eye has no characteristic of 'non-action' (akriya), so it cannot see. The divine eye has the 'appearance of arising from action' (kriya-utpatti-lakshana), so it cannot see the 'unconditioned Dharma' (asamskrita-dharma). The eye of wisdom has no discriminating characteristics; because there is no discrimination, it cannot see. O King of Freedom! If a Bodhisattva can see all dharmas in this way, then they can see the Buddha. It is not by form (rupa) that one sees, not by feeling, perception, mental formations, or consciousness (vedana, samjna, samskara, vijnana) that one sees, not by all appearances (sarva-lakshana) that one sees, not by the Dharma (dharma) that one sees, not by precepts (shila) that one sees, not by meditation (dhyana), wisdom (prajna), liberation (vimoksha), or knowledge and insight (jnana-darshana) that one sees, not by the past that one sees, not by the future or present that one sees. One who 'sees' in this way is called 'seeing the Buddha'. Bodhisattva King of Freedom asked the Buddha, 'World Honored One! Is there any object of contemplation (alambana) through which a Bodhisattva, by observing these dharmas, can see the Buddha?' The Buddha said, 'Yes! Why? Form is the nature of cessation (nirodha-lakshana), its self-nature is without arising. If one can see form in this way, it is called seeing the Tathagata. Feeling, perception, mental formations, and consciousness are the nature of cessation, their self-nature is without arising. If one can see consciousness in this way, it is called seeing the Tathagata. Precepts are unconditioned, non-action, and non-arising (asamskrita, akriya, anutpatti-lakshana). If one can see precepts in this way, it is called seeing the Tathagata. Meditation, wisdom, liberation, knowledge and insight are also like this, it is called seeing the Tathagata. O King of Freedom! In the past, during the time of Dipamkara Buddha, I was able to see the purity of the Buddha. At that time, because I saw dependent origination, I saw the Dharma, and by

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見法故見如來。」

自在王言：「于燃燈佛已前，云何見諸佛？」

佛言：「以色身相見故見，不以不二法身見故見。今為汝說。我從初發心未曾見佛。何以故？不以色相見故，名為見佛。是故自在王！若菩薩欲得見佛，應如我見燃燈佛，以諸法一相故。云何一相？如我身，燃燈佛身亦如是，如燃燈佛身，亦如是，一身故。以不二不別入一法相，是名見緣生法，以見緣生法名為見法，以見法故名為見佛。若菩薩能於一切念中，證滅而不實滅，生死不可得而以方便智故示，是名菩薩智自在。

自在王菩薩經卷上 大正藏第 13 冊 No. 0420 自在王菩薩經

自在王菩薩經卷下

姚秦三藏鳩摩羅什譯

「自在王！何謂菩薩摩訶薩諦智？求聲聞者，以諦法證聲聞解脫，菩薩得此諦而不證解脫，是名自在。求辟支佛者，以諦法證辟支佛解脫，菩薩得此諦而不證解脫，是名自在。諦智者，苦諦虛妄知見。云何知見？苦虛妄不實，得時故為苦，以倒故有，若菩薩知苦無生無起，是名知見苦諦。云何斷集？諸法隨集斷。云何為集？集平等故，斷亦如是。無所從來故集，無所去故斷，是名諸法性。是中無有實法，生已當斷，隨所愛使故有集，若斷愛使是名斷集。云何苦滅諦？畢竟

【現代漢語翻譯】 現代漢語譯本 『因為見到法，所以見到如來。』 自在王菩薩問道：『在燃燈佛（Dipamkara Buddha）之前，如何見到諸佛呢？』 佛回答說：『以色身之相見而見，不是以不二法身見而見。現在我為你解說。我從最初發心以來，未曾以色相見佛。為什麼呢？不以色相見，才名為見佛。所以自在王！如果菩薩想要見到佛，應當像我見到燃燈佛那樣，因為諸法是一相的緣故。什麼是一相呢？就像我的身體，燃燈佛的身體也是這樣，如燃燈佛的身體，也是這樣，因為身體是一樣的。以不二不別進入一法相，這叫做見到緣生法，因為見到緣生法叫做見到法，因為見到法所以叫做見到佛。如果菩薩能在一切念頭中，證得滅卻不是真實的滅，生死不可得卻以方便智慧示現，這叫做菩薩的智慧自在。』

《自在王菩薩經》捲上 大正藏第 13 冊 No. 0420 《自在王菩薩經》

《自在王菩薩經》卷下 姚秦三藏鳩摩羅什譯

『自在王！什麼是菩薩摩訶薩的諦智？求聲聞乘（Sravaka）的人，以諦法證得聲聞解脫，菩薩得到這個諦卻不證得解脫，這叫做自在。求辟支佛（Pratyekabuddha）的人，以諦法證得辟支佛解脫，菩薩得到這個諦卻不證得解脫，這叫做自在。諦智，就是知道苦諦是虛妄的。如何知道呢？苦是虛妄不實的，因為得到時才成為苦，因為顛倒才有苦，如果菩薩知道苦無生無起，這叫做知道苦諦。如何斷集諦？諸法隨著集而斷。什麼是集呢？因為集是平等的，所以斷也是這樣。因為無所從來所以集，因為無所去所以斷，這叫做諸法的本性。這裡面沒有真實的法，生起后應當斷除，因為隨著所愛而有集，如果斷除愛使就叫做斷集。什麼是苦滅諦？畢竟

【English Translation】 English version 'Because one sees the Dharma, one sees the Tathagata.' King Self-Existent asked: 'Before Dipamkara Buddha, how does one see all the Buddhas?' The Buddha replied: 'One sees by seeing the form body, not by seeing the non-dual Dharma body. Now I will explain it to you. Since I first generated the aspiration, I have never seen a Buddha through form. Why? Because not seeing through form is called seeing a Buddha. Therefore, King Self-Existent! If a Bodhisattva wishes to see a Buddha, he should see Dipamkara Buddha as I did, because all dharmas are of one form. What is one form? Just like my body, Dipamkara Buddha's body is also like that, and like Dipamkara Buddha's body, it is also like that, because the body is the same. Entering the one Dharma form through non-duality and non-difference, this is called seeing conditioned dharmas. Because seeing conditioned dharmas is called seeing the Dharma, and because seeing the Dharma is called seeing the Buddha. If a Bodhisattva can, in all thoughts, realize cessation but not actual cessation, and show birth and death, which are unattainable, through skillful wisdom, this is called the Bodhisattva's wisdom being self-existent.'

'The Sutra of King Self-Existent Bodhisattva', Volume 1 Taisho Tripitaka Volume 13, No. 0420, 'The Sutra of King Self-Existent Bodhisattva'

'The Sutra of King Self-Existent Bodhisattva', Volume 2 Translated by Kumarajiva of the Yao Qin Dynasty

'King Self-Existent! What is the Bodhisattva Mahasattva's true wisdom? Those who seek the Sravaka (Hearer) vehicle attain Sravaka liberation through the truth of the Dharma. A Bodhisattva attains this truth but does not attain liberation, this is called self-existent. Those who seek the Pratyekabuddha (Solitary Buddha) vehicle attain Pratyekabuddha liberation through the truth of the Dharma. A Bodhisattva attains this truth but does not attain liberation, this is called self-existent. True wisdom is knowing that the truth of suffering is illusory. How does one know? Suffering is illusory and unreal. It becomes suffering when it is attained, and it exists because of delusion. If a Bodhisattva knows that suffering has no birth and no arising, this is called knowing the truth of suffering. How does one cut off the truth of accumulation? All dharmas are cut off along with accumulation. What is accumulation? Because accumulation is equal, cutting off is also like that. Because it comes from nowhere, it is accumulation; because it goes nowhere, it is cutting off. This is called the nature of all dharmas. There is no real dharma here that, once arisen, should be cut off. Because of attachment to what is loved, there is accumulation. If one cuts off the attachment, this is called cutting off accumulation. What is the truth of the cessation of suffering? Ultimately

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滅苦集而無法可壞故，是名苦滅。一切諸緣相滅故，一切法如是滅相，於此中不生不滅名為滅諦。云何道諦？隨以何道求一切法不得，若善若不善、若有漏若無漏、若有為若無為，是名道諦。是道平等，不分別一切法故；是道寂滅，離諸結熱故；是道安樂，離一切憂惱故；是道無漏，一切漏盡故；是道一切有所得者所不能行，正行禪定者易修行故；是道諸佛所不捨；是道無相，斷一切相故；以如是道不墮於二，是名道諦。若菩薩以如是門知四諦者，是名諦智。若菩薩先以四諦，為求聲聞、辟支佛者說，於此乘中亦無所貪，是名諦智自在。又自在王！菩薩知聲聞乘不于中住，知辟支佛乘不于中住，知佛乘不于中住，是名諦智自在。

「又自在王！若以一心知一切眾生心，以一心性知一切心性，而於心智不作二行，是名智自在。又有智自在，知見過去世無礙，心不至過去世；知見未來世無礙，心不至未來世；知見現在世無礙，心不至現在世；不於過去未來現在世而生戲論。又有智自在，知一切有為法盡滅，而不盡諸善根；知法無生，而以攝法攝集眾生，是名智自在。又不從他知一切法畢竟滅相，以是智力而自不滅教化眾生，是名智自在。

「自在王！菩薩於此，若欲得智自在力而自在者，應隨智行不隨意行。

【現代漢語翻譯】 現代漢語譯本 滅除苦的根源（集諦），因為沒有可以被破壞的法，所以稱為苦滅（滅諦）。一切因緣的現象都滅盡，一切法都呈現這樣的寂滅之相，在此之中不生不滅，稱為滅諦。什麼是道諦呢？通過任何道路去尋求一切法都不可得，無論是善還是不善，無論是有漏還是無漏，無論是有為還是無為，這稱為道諦。這條道路是平等的，因為它不分別一切法；這條道路是寂靜的，因為它遠離一切煩惱的熱惱；這條道路是安樂的，因為它遠離一切憂愁煩惱；這條道路是無漏的，因為它使一切煩惱都斷盡；這條道路是那些執著于有所得的人所不能行走的，而那些真正修行禪定的人則容易修行；這條道路是諸佛所不捨棄的；這條道路是無相的，因為它斷除一切相；通過這樣的道路不會墮入二元對立，這稱為道諦。如果菩薩通過這樣的方式瞭解四諦，這稱為諦智。如果菩薩先用四諦，為那些尋求聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）的人說法，而自己對於這種乘（Yana，佛教的修行方式）也沒有貪戀，這稱為諦智自在。還有，自在王！菩薩知道聲聞乘（Sravakayana）不會停留在其中，知道辟支佛乘（Pratyekabuddhayana）不會停留在其中，知道佛乘（Buddhayana）也不會停留在其中，這稱為諦智自在。 還有，自在王！如果能以一心瞭解一切眾生的心，以一心性瞭解一切心性，而對於心智不產生二元對立的分別，這稱為智自在。還有一種智自在，能夠無礙地知見過去世，但心不執著於過去世；能夠無礙地知見未來世，但心不執著于未來世；能夠無礙地知見現在世，但心不執著于現在世；不對於過去、未來、現在世產生戲論。還有一種智自在，知道一切有為法都會滅盡，但不會滅盡諸善根；知道法本無生，但以攝法來攝集眾生，這稱為智自在。還有，不從他人那裡得知一切法畢竟寂滅之相，而是憑藉這種智慧的力量自己不滅，並教化眾生，這稱為智自在。 自在王！菩薩如果想要獲得智自在的力量而自在，應當隨順智慧而行，不隨順自己的意願而行。

【English Translation】 English version The cessation of the origin of suffering (Samudaya Satya), because there is no dharma that can be destroyed, is called the cessation of suffering (Nirodha Satya). When all phenomena of conditions cease, all dharmas manifest such a state of cessation, in which there is neither arising nor ceasing, this is called Nirodha Satya. What is the Path Satya (Marga Satya)? By whatever path one seeks all dharmas, they cannot be attained, whether they are good or not good, whether they are with outflows or without outflows, whether they are conditioned or unconditioned, this is called Marga Satya. This path is equal, because it does not discriminate all dharmas; this path is tranquil, because it is free from the heat of all afflictions; this path is peaceful, because it is free from all worries and distress; this path is without outflows, because it causes all outflows to be exhausted; this path cannot be walked by those who are attached to attainment, but it is easy for those who truly practice meditation; this path is not abandoned by all Buddhas; this path is without characteristics, because it cuts off all characteristics; through such a path, one does not fall into duality, this is called Marga Satya. If a Bodhisattva understands the Four Noble Truths in this way, this is called the Wisdom of the Truths (Satya Jnana). If a Bodhisattva first uses the Four Noble Truths to teach those who seek to become Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers), and does not have any attachment to this vehicle (Yana, path of practice), this is called the Freedom of the Wisdom of the Truths. Furthermore, O King of Freedom! A Bodhisattva knows that the Sravakayana (vehicle of the hearers) does not dwell in it, knows that the Pratyekabuddhayana (vehicle of the solitary realizers) does not dwell in it, and knows that the Buddhayana (vehicle of the Buddhas) does not dwell in it, this is called the Freedom of the Wisdom of the Truths. Furthermore, O King of Freedom! If one can understand the minds of all sentient beings with one mind, and understand the nature of all minds with one mind-nature, and does not create dualistic distinctions in the mind-wisdom, this is called the Freedom of Wisdom. There is also a Freedom of Wisdom, which can see the past without obstruction, but the mind does not cling to the past; can see the future without obstruction, but the mind does not cling to the future; can see the present without obstruction, but the mind does not cling to the present; and does not engage in conceptual proliferation regarding the past, future, and present. There is also a Freedom of Wisdom, which knows that all conditioned dharmas will cease, but does not exhaust all good roots; knows that dharmas are originally unborn, but uses the Dharma to gather sentient beings, this is called the Freedom of Wisdom. Furthermore, one does not learn the ultimate cessation of all dharmas from others, but by the power of this wisdom, one does not cease oneself and teaches sentient beings, this is called the Freedom of Wisdom. O King of Freedom! If a Bodhisattva wishes to attain the power of the Freedom of Wisdom and be free, one should follow the path of wisdom and not follow one's own desires.

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云何意行？所有意業皆是意行；所有識業皆是意行；所有心業皆是意行；所有著心起諸善根皆是意行；墮見行施，墮相持戒，依我行忍皆是意行；我是菩薩則是意行；我發菩提亦是意行；我不斷佛種、不斷法種、不斷僧種亦是意行；我為利眾生故發心亦是意行；我當度未度者、解未解者、安未安者、滅未滅者，皆是意行；我是施主、我是持戒、我是行忍、我是行進、我是行定、我是行智，皆是意行；我是行慈者、行悲者、行喜者、行舍者，皆是意行；我是少欲知足離行者、不雜行者、頭陀行者、阿蘭若者、細行者，如是分別皆是意行；我是空行者、我是無相行者、我是無作行者，如是分別皆是意行；我是諦語者、實語者、如說行者，皆是意行；我是過諸魔業離四魔者，我斷一切見得忍，如是分別皆是意行；我當得阿耨多羅三藐三菩提，轉法輪度眾生，當於無餘涅槃而般涅槃，如是分別皆是意行。

「自在王！云何菩薩智業？隨無心意識行處，是名智業。菩薩常作智業不起意業。云何菩薩智業？菩薩智業有二種。何等二？一者成眾生，二者受持正法。云何成眾生？菩薩隨以所知能成眾生。云何受持正法？若不受一切法，是名受持正法。若受持色，非受持正法；受持受想行識，非受持正法；若受諸入諸性，非受持正

【現代漢語翻譯】 現代漢語譯本： 什麼是意行？所有意念的活動都是意行；所有意識的活動都是意行；所有心的活動都是意行；所有執著於心而生起的善根都是意行；執著于見解而行佈施，執著于表相而持戒，依賴於我見而行忍辱，這些都是意行；『我是菩薩』這樣的想法是意行；『我發菩提心』這樣的想法也是意行；『我不斷絕佛種（佛的傳承）、不斷絕法種（佛法的傳承）、不斷絕僧種（僧團的傳承）』這樣的想法也是意行；『我爲了利益眾生而發心』這樣的想法也是意行；『我應當度化尚未被度化的人，解脫尚未被解脫的人，安頓尚未被安頓的人，滅除尚未被滅除的煩惱』，這些想法都是意行；『我是佈施者』、『我是持戒者』、『我是行忍辱者』、『我是行精進者』、『我是行禪定者』、『我是行智慧者』，這些想法都是意行；『我是行慈愛者』、『行悲憫者』、『行喜悅者』、『行捨棄者』，這些想法都是意行；『我是少欲知足的修行者』、『是不雜染的修行者』、『是頭陀行（苦行）的修行者』、『是阿蘭若（寂靜處）的修行者』、『是細緻的修行者』，像這樣分別都是意行；『我是行空性者』、『我是行無相者』、『我是行無作者』，像這樣分別都是意行；『我是說真話者』、『是說實話者』、『是如實修行者』，這些想法都是意行；『我超越了所有魔業，遠離了四魔（煩惱魔、五蘊魔、死魔、天魔）』，『我斷除了一切見解而獲得了忍』，像這樣分別都是意行；『我應當證得阿耨多羅三藐三菩提（無上正等正覺），轉法輪度化眾生，應當在無餘涅槃（徹底的涅槃）中般涅槃（入滅）』，像這樣分別都是意行。

自在王！什麼是菩薩的智業？隨順於無心、無意識的行處，這稱為智業。菩薩常常進行智業而不生起意業。什麼是菩薩的智業？菩薩的智業有兩種。是哪兩種呢？一是成就眾生，二是受持正法。如何成就眾生？菩薩隨順所知來成就眾生。如何受持正法？如果不執著於一切法，這稱為受持正法。如果執著於色，就不是受持正法；執著于受、想、行、識，就不是受持正法；如果執著于諸入（六根）、諸性（十八界），就不是受持正法。

【English Translation】 English version: What is mental action? All mental activities are mental actions; all activities of consciousness are mental actions; all activities of the mind are mental actions; all good roots that arise from attachment to the mind are mental actions; practicing giving while attached to views, upholding precepts while attached to forms, and practicing patience while relying on self-view are all mental actions; the thought 『I am a Bodhisattva』 is a mental action; the thought 『I generate the Bodhi mind』 is also a mental action; the thought 『I will not cut off the Buddha lineage (the lineage of the Buddha), not cut off the Dharma lineage (the lineage of the Dharma), not cut off the Sangha lineage (the lineage of the Sangha)』 is also a mental action; the thought 『I generate the mind for the benefit of sentient beings』 is also a mental action; the thoughts 『I shall liberate those who have not been liberated, free those who have not been freed, settle those who have not been settled, and extinguish the afflictions of those whose afflictions have not been extinguished』 are all mental actions; the thoughts 『I am a giver,』 『I am an upholder of precepts,』 『I am a practitioner of patience,』 『I am a practitioner of diligence,』 『I am a practitioner of meditation,』 『I am a practitioner of wisdom』 are all mental actions; the thoughts 『I am a practitioner of loving-kindness,』 『a practitioner of compassion,』 『a practitioner of joy,』 『a practitioner of equanimity』 are all mental actions; the thoughts 『I am a practitioner of few desires and contentment,』 『a practitioner of non-contamination,』 『a practitioner of dhuta (ascetic practices),』 『a practitioner of aranya (seclusion),』 『a practitioner of subtle conduct,』 such distinctions are all mental actions; the thoughts 『I am a practitioner of emptiness,』 『I am a practitioner of no-form,』 『I am a practitioner of no-action,』 such distinctions are all mental actions; the thoughts 『I am a speaker of truth,』 『a speaker of reality,』 『a practitioner of what is said,』 are all mental actions; the thoughts 『I have transcended all demonic activities, and am free from the four demons (the demon of afflictions, the demon of the five aggregates, the demon of death, and the demon of the heavenly beings),』 『I have cut off all views and attained forbearance,』 such distinctions are all mental actions; the thoughts 『I shall attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), turn the wheel of Dharma to liberate sentient beings, and shall enter Parinirvana (complete Nirvana) in the Nirvana without remainder,』 such distinctions are all mental actions.

O King of Freedom! What is the wisdom activity of a Bodhisattva? To accord with the state of no-mind and no-consciousness, this is called wisdom activity. A Bodhisattva constantly engages in wisdom activity and does not generate mental activity. What is the wisdom activity of a Bodhisattva? The wisdom activity of a Bodhisattva is of two kinds. What are the two? One is to perfect sentient beings, and the other is to uphold the true Dharma. How does one perfect sentient beings? A Bodhisattva perfects sentient beings according to what is known. How does one uphold the true Dharma? If one does not cling to any Dharma, this is called upholding the true Dharma. If one clings to form, it is not upholding the true Dharma; clinging to feeling, perception, volition, and consciousness is not upholding the true Dharma; if one clings to the entrances (the six sense organs) and the natures (the eighteen realms), it is not upholding the true Dharma.

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法；若受善不善法，非受持正法；若受罪不罪、有漏無漏、有為無為、世法出世法，非受持正法；若受施相，非受持正法；若受戒忍進定智，非受持正法。何以故？所可取緣皆是非法非善，非受持正法。何以故？如來所得法，是法無相無礙，若取緣相非受持正法。如是菩薩業中智，是名智業。以如是智而作智業，不盡于智，是名智自在。

「自在王！何謂菩薩摩訶薩慧自在？菩薩得慧自在，能知諸法解釋章句，得四無礙智力故，謂義無礙智、法無礙智、辭無礙智、樂說無礙智。云何義無礙智？若菩薩于諸語中，依義不依語。義者於一切法正智。云何正智？謂不可說義是。此義在語中更無異聲，從本已來離諸相故，是名為義。不應離語依于義，語中等相即是義；能如是知，名義無礙智。又達一切法義，亦名義無礙智。云何法無礙智？菩薩依於法不依非法。依於法者不見非法。何以故？知一切法離相但有名故。又法無礙者，雖說三乘不壞法性。何以故？法性是一性，謂無相是。菩薩以語說法，即知語同響相，有所說法信解皆同法性，于智于語而無所礙，是名法無礙智。云何辭無礙智？知諸天言辭，知龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人言辭；知帝釋、梵天王、護世者言辭；知一言二言多

【現代漢語翻譯】 現代漢語譯本：如果接受善或不善的法，就不是受持正法；如果接受罪或非罪、有漏或無漏、有為或無為、世間法或出世間法，就不是受持正法；如果執著于佈施的表象，就不是受持正法；如果執著于戒、忍、精進、禪定、智慧，就不是受持正法。為什麼呢？因為所有可以執取的因緣都不是正法，也不是善法，所以不是受持正法。為什麼呢？如來所得到的法，是無相無礙的，如果執著于因緣的表象，就不是受持正法。像這樣菩薩在修行中所展現的智慧，就稱為智慧之業。以這樣的智慧來行智慧之業，不會窮盡智慧，這就稱為智慧自在。 自在王！什麼是菩薩摩訶薩的慧自在呢？菩薩獲得慧自在，能夠了解諸法的解釋和章句，因為他獲得了四無礙智的力量，即義無礙智、法無礙智、辭無礙智、樂說無礙智。什麼是義無礙智呢？如果菩薩在各種語言中，依據意義而不是依據語言。意義是指對一切法的正確理解。什麼是正確理解呢？就是指不可言說的意義。這個意義在語言中沒有不同的聲音，從根本上就遠離了各種表象，這稱為意義。不應該離開語言而執著于意義，語言中的平等之相就是意義；能夠這樣理解，就稱為義無礙智。通達一切法的意義，也稱為義無礙智。什麼是法無礙智呢？菩薩依據正法而不是依據非法。依據正法的人不會看到非法。為什麼呢？因為他知道一切法都離相，只是有名而已。而且，法無礙的人，即使說三乘，也不會破壞法的本性。為什麼呢？因為法的本性是一樣的，就是無相。菩薩用語言說法，知道語言如同回聲，所說的內容和信解都與法的本性相同，對於智慧和語言都沒有障礙，這稱為法無礙智。什麼是辭無礙智呢？知道諸天所用的語言，知道龍、夜叉（Yaksha，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神）、人和非人的語言；知道帝釋（Indra，天神之王）、梵天王（Brahma，創造之神）、護世者的語言；知道一言、二言、多言的差別，

【English Translation】 English version: If one accepts good or bad dharmas, that is not upholding the true Dharma; if one accepts sin or non-sin, defiled or undefiled, conditioned or unconditioned, worldly or transcendental dharmas, that is not upholding the true Dharma; if one clings to the appearance of giving, that is not upholding the true Dharma; if one clings to precepts, patience, diligence, meditation, or wisdom, that is not upholding the true Dharma. Why is that? Because all that can be grasped as conditions are neither Dharma nor good, thus not upholding the true Dharma. Why is that? The Dharma attained by the Tathagata is without form and without obstruction. If one clings to the appearance of conditions, that is not upholding the true Dharma. Such wisdom displayed by a Bodhisattva in practice is called the work of wisdom. Using such wisdom to perform the work of wisdom, one does not exhaust wisdom, and this is called freedom in wisdom. King of Freedom! What is the Bodhisattva Mahasattva's freedom in wisdom? A Bodhisattva who has attained freedom in wisdom is able to understand the explanations and verses of all dharmas because he has attained the power of the four unobstructed wisdoms, namely, unobstructed wisdom in meaning, unobstructed wisdom in Dharma, unobstructed wisdom in eloquence, and unobstructed wisdom in joyful speech. What is unobstructed wisdom in meaning? If a Bodhisattva, in all languages, relies on meaning and not on language. Meaning refers to the correct understanding of all dharmas. What is correct understanding? It refers to the meaning that cannot be spoken. This meaning has no different sound in language, and from the beginning, it is free from all appearances. This is called meaning. One should not leave language and cling to meaning; the equal appearance in language is meaning. Being able to understand in this way is called unobstructed wisdom in meaning. Understanding the meaning of all dharmas is also called unobstructed wisdom in meaning. What is unobstructed wisdom in Dharma? A Bodhisattva relies on the Dharma and not on non-Dharma. One who relies on the Dharma does not see non-Dharma. Why is that? Because he knows that all dharmas are without form, and are merely names. Moreover, one who has unobstructed wisdom in Dharma, even when speaking of the three vehicles, does not destroy the nature of Dharma. Why is that? Because the nature of Dharma is one, which is formlessness. When a Bodhisattva uses language to teach the Dharma, he knows that language is like an echo, and what is spoken and understood is the same as the nature of Dharma. There is no obstruction in wisdom or language, and this is called unobstructed wisdom in Dharma. What is unobstructed wisdom in eloquence? Knowing the languages used by the devas (gods), knowing the languages of the nagas (dragons), yakshas (a type of guardian spirit), gandharvas (celestial musicians), asuras (a type of warring god), garudas (a type of bird-like god), kinnaras (a type of half-human, half-bird god), mahoragas (a type of great serpent god), humans, and non-humans; knowing the languages of Indra (king of the gods), Brahma (the creator god), and the protectors of the world; knowing the difference between one word, two words, and many words,

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言、略言廣言、男言女言、非男言非女言、過去言未來言現在言，隨以方便言辭令其得解。自以凈妙言辭，亦不輕毀他語。何以故？知一切法無有言辭。菩薩作是念：『以言辭說法令其得解，是法于言辭中不可得，言辭於法中亦不可得，從本已來無有言辭。若有言辭，不應以善言辭說不善法。是故當知，言辭能示善惡。』又辭無礙者，即以眾生言辭而使行法。何以故？法不行法，能如是行一切法，以言辭說此行使彼得解，是名辭無礙智。云何樂說無礙智？若菩薩於一切文字皆能樂說，於一切音聲亦能樂說，一切名字亦能樂說，是名樂說。云何為樂？菩薩若說法時，樂法樂實樂諦，若信樂修多羅者，為說修多羅，信樂岐夜、伽陀、弊迦蘭奈、謳陀那、禰陀那、阿波陀那、伊提郁多伽、阇陀伽、裴佛略、阿浮陀達摩者，皆為說之，信樂過去者為說本事。一切眾生所樂諸根，皆隨所樂而為說法。樂信根者因信根為說法，樂進根者因進根為說法，樂念根者因念根為說法，樂定根者因定根為說法，樂慧根者因慧根為說法，如是諸根皆因而為說法。淫慾多者分別有二萬一千，佛知有八萬四千根，如來因此諸根皆能樂說，菩薩次能樂說；瞋恚多者分別有二萬一千，佛知有八萬四千根，如來因此諸根皆能樂說，菩薩次能樂說；愚癡多者

【現代漢語翻譯】 現代漢語譯本：關於言語，有略說和廣說，有男性之言和女性之言，有非男性之言和非女性之言，有過去之言、未來之言和現在之言，菩薩會隨順方便的言辭，使眾生得以理解。菩薩以清凈微妙的言辭說法，也不輕視或譭謗他人的言語。為什麼呢？因為菩薩知道一切法實際上沒有言辭。菩薩這樣想：『用言辭說法是爲了讓眾生理解，但法本身並非存在於言辭之中，言辭也並非存在於法之中，從根本上來說，法是沒有言辭的。如果有言辭，就不應該用善言辭來說不善之法。因此應當知道，言辭能夠顯示善與惡。』 此外，所謂『辭無礙』，是指菩薩能運用眾生的言辭來引導他們修行佛法。為什麼呢？因為法本身並不需要修行，菩薩能以這種方式修行一切法，用言辭來說明這種修行，使他人得以理解，這就是所謂的『辭無礙智』。什麼是『樂說無礙智』呢？如果菩薩對於一切文字都能樂於宣說，對於一切音聲也能樂於宣說，對於一切名字也能樂於宣說，這就是所謂的『樂說』。什麼是『樂』呢？菩薩在說法時，樂於佛法，樂於真實，樂於真諦。如果有人信樂修多羅（Sutra，佛經），就為他說修多羅；如果有人信樂岐夜（Geya，偈頌）、伽陀（Gatha，頌）、弊迦蘭奈（Vyakarna，記說）、謳陀那（Udana，自說）、禰陀那（Nidana，因緣）、阿波陀那（Avadana，譬喻）、伊提郁多伽（Itivuttaka，如是語）、阇陀伽（Jataka，本生）、裴佛略（Vipulya，方廣）、阿浮陀達摩（Adbhuta-dharma，未曾有法），就為他們說這些；如果有人信樂過去，就為他說過去之事。一切眾生所樂的諸根，菩薩都隨順他們所樂而為說法。如果有人樂於信根，就因信根為他說法；如果有人樂於精進根，就因精進根為他說法；如果有人樂於念根，就因念根為他說法；如果有人樂於定根，就因定根為他說法；如果有人樂於慧根，就因慧根為他說法。菩薩對於這些諸根都因應而為說法。對於淫慾心重的人，佛知道有八萬四千種根，菩薩也能隨順這些根而樂於說法；對於嗔恚心重的人，佛知道有八萬四千種根，菩薩也能隨順這些根而樂於說法；對於愚癡心重的人， 分別有二萬一千，佛知有八萬四千根，如來因此諸根皆能樂說，菩薩次能樂說。

【English Translation】 English version: Regarding speech, there is concise speech and extensive speech, male speech and female speech, non-male speech and non-female speech, past speech, future speech, and present speech. Bodhisattvas use expedient language to enable beings to understand. They use pure and subtle language, and do not belittle or disparage the speech of others. Why? Because they know that all dharmas are without speech. Bodhisattvas think: 『Using speech to explain the Dharma is to enable beings to understand, but the Dharma itself is not found in speech, nor is speech found in the Dharma. Fundamentally, there is no speech. If there were speech, one should not use good speech to speak of unwholesome dharmas. Therefore, it should be known that speech can reveal good and evil.』 Furthermore, 『unobstructed eloquence』 means that Bodhisattvas can use the language of beings to guide them in practicing the Dharma. Why? Because the Dharma does not practice the Dharma, but Bodhisattvas can practice all dharmas in this way, using speech to explain this practice so that others may understand. This is called 『unobstructed wisdom of eloquence.』 What is 『unobstructed wisdom of joyful eloquence』? If a Bodhisattva is joyful in speaking about all written words, joyful in speaking about all sounds, and joyful in speaking about all names, this is called 『joyful eloquence.』 What is 『joy』? When Bodhisattvas teach the Dharma, they are joyful in the Dharma, joyful in truth, and joyful in the ultimate reality. If someone is devoted to Sutra (修多羅, Buddhist scriptures), they will teach the Sutra; if someone is devoted to Geya (岐夜, verses), Gatha (伽陀, hymns), Vyakarna (弊迦蘭奈, explanations), Udana (謳陀那, inspired utterances), Nidana (禰陀那, causes), Avadana (阿波陀那, parables), Itivuttaka (伊提郁多伽, thus-saids), Jataka (阇陀伽, birth stories), Vipulya (裴佛略, expanded teachings), or Adbhuta-dharma (阿浮陀達摩, wondrous dharmas), they will teach these. If someone is devoted to the past, they will speak of past events. Bodhisattvas teach according to the inclinations of all beings. If someone is inclined towards the faculty of faith, they will teach based on the faculty of faith; if someone is inclined towards the faculty of diligence, they will teach based on the faculty of diligence; if someone is inclined towards the faculty of mindfulness, they will teach based on the faculty of mindfulness; if someone is inclined towards the faculty of concentration, they will teach based on the faculty of concentration; if someone is inclined towards the faculty of wisdom, they will teach based on the faculty of wisdom. They teach according to these faculties. For those with strong lust, the Buddha knows there are 84,000 roots, and Bodhisattvas can also joyfully teach according to these roots; for those with strong anger, the Buddha knows there are 84,000 roots, and Bodhisattvas can also joyfully teach according to these roots; for those with strong ignorance, there are 21,000 distinctions, the Buddha knows there are 84,000 roots, and the Tathagata can joyfully teach according to these roots, and Bodhisattvas can also joyfully teach accordingly.

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分別有二萬一千，佛知有八萬四千根，如來因此諸根皆能樂說，菩薩次能樂說；雜分者分別有二萬一千，佛知有八萬四千根，如來因此諸根皆能樂說，菩薩次能樂說，自在王！是名樂說無礙智。於此義無閡、法無礙、辭無礙、樂說無礙，皆以慧為本，慧所住處，慧之所攝，菩薩以慧力故用四自在及余自在皆得自在。

「世尊！慧以何為本？為住何處？何處所攝？」

「自在王！慧以多聞為本，住多聞處，多聞所攝。」

「世尊！多聞以何為本？為住何處？何處所攝？」

「自在王！多聞以善知識為本，住善知識處，善知識所攝。」

「世尊！善知識以何為本？為住何處？何處所攝？」

「自在王！善知識以敬心為本，住于敬心，敬心所攝。」

「世尊！敬心以何為本？為住何處？何處所攝？」

「自在王！敬心以深心為本，住于深心，深心所攝。」

「世尊！深心以何為本？為住何處？何處所攝？」

「自在王！深心以質直為本，住于質直，質直所攝。」

「世尊！質直以何為本？為住何處？何處所攝？」

「自在王！質直以大悲為本，住于大悲，大悲所攝。」

「世尊！大悲以何為本，為住何處，何處所攝。」

「自在王

【現代漢語翻譯】 現代漢語譯本 有二萬一千種不同的（說法），佛陀知道有八萬四千種根源。如來（Tathagata，佛的稱號）因此能夠運用這些根源進行愉悅的演說，菩薩（Bodhisattva，追求覺悟的修行者）也能接著進行愉悅的演說。雜分（指不同的類別）也有二萬一千種，佛陀知道有八萬四千種根源。如來因此能夠運用這些根源進行愉悅的演說，菩薩也能接著進行愉悅的演說。自在王（Mahesvara，此處指一位菩薩）！這被稱為樂說無礙智（Pratibhana-pratisamvid，無礙的辯才智慧）。在這種智慧中，義無礙（Artha-pratisamvid，對意義的理解無礙）、法無礙（Dharma-pratisamvid，對教法的理解無礙）、辭無礙（Nirukti-pratisamvid，對語言的運用無礙）、樂說無礙（Pratibhana-pratisamvid，辯才無礙），都以智慧（Prajna，洞察真理的智慧）為根本，智慧所安住之處，智慧所攝持。菩薩因為智慧的力量，運用四種自在（四無礙解）以及其他的自在，都能獲得自在。 『世尊（Bhagavan，佛的尊稱）！智慧以什麼為根本？安住在哪裡？被什麼所攝持？』 『自在王！智慧以多聞（Bahusruta，廣泛的聽聞和學習）為根本，安住在多聞之處，被多聞所攝持。』 『世尊！多聞以什麼為根本？安住在哪裡？被什麼所攝持？』 『自在王！多聞以善知識（Kalyanamitra，良師益友）為根本，安住在善知識之處，被善知識所攝持。』 『世尊！善知識以什麼為根本？安住在哪裡？被什麼所攝持？』 『自在王！善知識以敬心（Gaurava，恭敬的心）為根本，安住在敬心之中，被敬心所攝持。』 『世尊！敬心以什麼為根本？安住在哪裡？被什麼所攝持？』 『自在王！敬心以深心（Adhyasaya，深刻的心意）為根本，安住在深心之中，被深心所攝持。』 『世尊！深心以什麼為根本？安住在哪裡？被什麼所攝持？』 『自在王！深心以質直（Arjava，正直的心）為根本，安住在質直之中，被質直所攝持。』 『世尊！質直以什麼為根本？安住在哪裡？被什麼所攝持？』 『自在王！質直以大悲（Maha-karuna，偉大的慈悲心）為根本，安住在慈悲之中，被大悲所攝持。』 『世尊！大悲以什麼為根本？安住在哪裡？被什麼所攝持？』 『自在王！』

【English Translation】 English version There are twenty-one thousand (different ways of speaking), and the Buddha knows there are eighty-four thousand roots. The Tathagata (title of the Buddha) is therefore able to use these roots to give delightful discourses, and the Bodhisattvas (those who seek enlightenment) are also able to follow with delightful discourses. There are also twenty-one thousand kinds of miscellaneous divisions (referring to different categories), and the Buddha knows there are eighty-four thousand roots. The Tathagata is therefore able to use these roots to give delightful discourses, and the Bodhisattvas are also able to follow with delightful discourses. Mahesvara (a Bodhisattva)! This is called unobstructed wisdom in eloquent speech (Pratibhana-pratisamvid). In this wisdom, there is unobstructed understanding of meaning (Artha-pratisamvid), unobstructed understanding of the Dharma (Dharma-pratisamvid), unobstructed skill in language (Nirukti-pratisamvid), and unobstructed eloquence (Pratibhana-pratisamvid), all of which are rooted in wisdom (Prajna), where wisdom resides, and what wisdom encompasses. Because of the power of wisdom, Bodhisattvas can use the four kinds of unobstructed understanding and other kinds of freedom, and they all attain freedom. 'Bhagavan (the Blessed One, a title of the Buddha)! What is the root of wisdom? Where does it reside? What encompasses it?' 'Mahesvara! Wisdom is rooted in extensive learning (Bahusruta), resides in extensive learning, and is encompassed by extensive learning.' 'Bhagavan! What is the root of extensive learning? Where does it reside? What encompasses it?' 'Mahesvara! Extensive learning is rooted in good teachers (Kalyanamitra), resides in good teachers, and is encompassed by good teachers.' 'Bhagavan! What is the root of good teachers? Where do they reside? What encompasses them?' 'Mahesvara! Good teachers are rooted in respect (Gaurava), reside in respect, and are encompassed by respect.' 'Bhagavan! What is the root of respect? Where does it reside? What encompasses it?' 'Mahesvara! Respect is rooted in profound intention (Adhyasaya), resides in profound intention, and is encompassed by profound intention.' 'Bhagavan! What is the root of profound intention? Where does it reside? What encompasses it?' 'Mahesvara! Profound intention is rooted in straightforwardness (Arjava), resides in straightforwardness, and is encompassed by straightforwardness.' 'Bhagavan! What is the root of straightforwardness? Where does it reside? What encompasses it?' 'Mahesvara! Straightforwardness is rooted in great compassion (Maha-karuna), resides in great compassion, and is encompassed by great compassion.' 'Bhagavan! What is the root of great compassion? Where does it reside? What encompasses it?' 'Mahesvara!'

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！大悲以眾生為本，住于眾生，眾生所攝。何以故？自在王！菩薩為度一切眾生，生大悲心，生一切智心，是名菩薩慧自在。又慧自在菩薩，以慧自在故，因一法門，若一劫若減一劫，種種異辭廣說諸法，于實相中無所違失。菩薩或欲不現其身為眾生說法，或從身毛孔演出法音，隨眾生所行而為說法。菩薩或欲現其身為眾生說法，一切外道論師不能窮盡。又外道仙人所作，若曼哆邏咒術經、韋陀，若語論、若缽追、若諸神通、若諸智門，若日月五星經、若夢經、若地動經、若陀魔陀咒術、若烏語經、若鳥獸經、若龍乾闥婆夜叉入身經、若王相經、若豐樂饑饉相經、若諸遑遊戲經，如是世界經書智慧、伎藝、文章、算數、色相、音樂、歌舞、箜篌、箏笛，如音曲折，菩薩轉身自然在心皆能通了，以慧力故皆能得知、皆能示現、皆能達知；菩薩雖知如是方術，不惱眾生，亦不以是為凈妙道。

「自在王！慧自在菩薩，與百千萬諸梵王共住共坐，自現其身與共語論，亦不著梵王光明德相，而諸梵王迎送菩薩生尊敬心，如是皆於一切天宮，現自在力而亦不著，但生無常苦空無我想，依無生法，依度一切眾生之心，自在王！是名菩薩慧自在。又自在王，慧自在菩薩，如魔所有天宮，復令殊勝；自現其身，勝魔所有百千萬倍

【現代漢語翻譯】 現代漢語譯本：『大悲』以眾生為根本，安住于眾生之中，被眾生所攝持。為什麼呢？自在王！菩薩爲了度化一切眾生，生起大悲心，生起一切智慧之心，這被稱為菩薩的智慧自在。又，智慧自在的菩薩，因為智慧自在的緣故，通過一個法門，用一劫或少於一劫的時間，用種種不同的言辭廣泛地宣說諸法，在實相中沒有絲毫違背。菩薩有時想要不顯現自身為眾生說法，有時從身上的毛孔發出法音，隨著眾生所修行的而為他們說法。菩薩有時想要顯現自身為眾生說法，一切外道論師都無法窮盡其說法。此外，外道仙人所作的，無論是曼哆邏（mantra，咒語）咒術經、韋陀（Veda，吠陀）經，還是語論、缽追（缽多，占卜術）、各種神通、各種智慧之門，無論是日月五星經、夢經、地動經、陀魔陀（dhammata，法）咒術、烏語經、鳥獸經、龍乾闥婆（Gandharva，天樂神）夜叉（Yaksa，守護神）入身經、王相經、豐樂饑饉相經、各種嬉戲經，像這樣的世間經書智慧、技藝、文章、算數、色相、音樂、歌舞、箜篌、箏笛，如同音律的曲折變化，菩薩轉身之間自然在心中都能通達明瞭，因為智慧的力量，都能得知、都能示現、都能通達；菩薩雖然知道這些方術，卻不以此來惱害眾生，也不認為這些是清凈微妙的道。 『自在王！』智慧自在的菩薩，與百千萬諸梵王共同居住、共同坐臥，自己顯現身形與他們共同談論，也不執著于梵王的光明德相，而諸梵王迎接送別菩薩時都生起尊敬之心，像這樣在一切天宮中，顯現自在的力量卻也不執著，只是生起無常、苦、空、無我的想法，依靠無生之法，依靠度化一切眾生的心。自在王！這被稱為菩薩的智慧自在。又，自在王，智慧自在的菩薩，在魔所擁有的天宮中，使其更加殊勝；自己顯現的身形，勝過魔所擁有的百千萬倍。

【English Translation】 English version: 『Great compassion』 is rooted in sentient beings, dwells among them, and is embraced by them. Why is this so? O Sovereign King! A Bodhisattva, in order to liberate all sentient beings, generates great compassion and the mind of all-knowing wisdom; this is called the Bodhisattva's wisdom-mastery. Furthermore, a Bodhisattva with wisdom-mastery, because of this mastery, through one Dharma gate, for a kalpa or less, extensively expounds the Dharma with various different expressions, without deviating from the true reality. A Bodhisattva may choose not to manifest their body to teach sentient beings, or may emit Dharma sounds from their pores, teaching according to the practices of sentient beings. A Bodhisattva may choose to manifest their body to teach sentient beings, and all non-Buddhist teachers cannot exhaust their teachings. Moreover, the works of non-Buddhist ascetics, whether they are mantra (mantra) scriptures, Veda (Veda) scriptures, or discourses, divination (pata), various supernatural powers, various gates of wisdom, whether they are scriptures on the sun, moon, and five planets, scriptures on dreams, scriptures on earthquakes, scriptures on dhammata (dhammata) spells, scriptures on crow language, scriptures on birds and beasts, scriptures on dragons, Gandharvas (Gandharva), Yakshas (Yaksa) entering bodies, scriptures on royal signs, scriptures on prosperity and famine, scriptures on various games, such as these worldly scriptures, wisdom, skills, writings, arithmetic, forms, music, singing, dancing, konghou (a type of harp), zheng (a type of zither), and flute, like the twists and turns of musical notes, the Bodhisattva can naturally understand and master them all in their mind in an instant. Because of the power of wisdom, they can know, manifest, and comprehend all of them. Although the Bodhisattva knows these techniques, they do not use them to harm sentient beings, nor do they consider them to be the pure and sublime path. 『O Sovereign King!』 A Bodhisattva with wisdom-mastery dwells and sits together with hundreds of thousands of Brahma Kings, manifests their own form to converse with them, and does not cling to the light and virtuous qualities of the Brahma Kings. The Brahma Kings, in welcoming and seeing off the Bodhisattva, generate respect. In this way, in all heavenly palaces, they manifest their mastery without clinging, but only generate thoughts of impermanence, suffering, emptiness, and no-self, relying on the Dharma of non-arising, and relying on the mind of liberating all sentient beings. O Sovereign King! This is called the Bodhisattva's wisdom-mastery. Furthermore, O Sovereign King, a Bodhisattva with wisdom-mastery makes the heavenly palaces possessed by Mara even more magnificent; their own manifested form surpasses that of Mara by hundreds of thousands of times.

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；令諸魔等生渴愛心生貪著心，以此自嚴破魔慢心，令住阿耨多羅三藐三菩提，然後說法。

「自在王！慧是菩薩遍行法，若施若受若以施迴向，而於此處必應用慧；若自持戒教他持戒，以持戒迴向，而於此處亦應用慧；若修行忍若教他忍，以忍迴向，而於此處亦應用慧；若自行進教他行進，以進迴向，而於此處亦應用慧；若自行禪若教他禪，以禪迴向，而於此處亦應用慧；若讀諸經若為他說法，若如所聞以慧正念，一切行立坐臥，一切儀法，一切舍心，皆應用慧。慧力菩薩則是一切善法力者，慧增上菩薩，於一切法得增上自在。慧自在菩薩，於一切法能自在行。執慧力菩薩，知佛能拒魔軍。有慧菩薩自在隨行諸法而不用力，如人仰射其箭還時不須弓力，菩薩亦如是，以慧力故遣自在智入諸善法。坐道場時得是智力，以是力故以右手動十方世界，破大魔軍得佛十力，以是十力一切天人無能伏者。

「自在王！是戒自在、神通自在、智自在、慧自在，若人不種善根，不能得聞如斯經典。自在王！若人得聞是經心歡悅者，當知是人得四自在，以是自在現自在力。何以故？自在王！是諸自在，一切聲聞辟支佛之所無有。」

爾時自在王菩薩，聞佛所說心大喜悅，合掌禮敬，瞻仰尊顏目不暫舍。作如是言：

【現代漢語翻譯】 現代漢語譯本：使那些魔等生起渴愛之心，生起貪著之心，以此來莊嚴自己，破除魔的傲慢之心，使他們安住于阿耨多羅三藐三菩提（無上正等正覺），然後才為他們說法。 自在王（菩薩名）！智慧是菩薩普遍修行的法門，無論是佈施還是接受佈施，還是以佈施迴向，在這些方面都必須運用智慧；無論是自己持戒還是教他人持戒，還是以持戒迴向，在這些方面也必須運用智慧；無論是修行忍辱還是教他人忍辱，還是以忍辱迴向，在這些方面也必須運用智慧；無論是自己精進行進還是教他人精進行進，還是以精進行進迴向，在這些方面也必須運用智慧；無論是自己修習禪定還是教他人修習禪定，還是以禪定迴向，在這些方面也必須運用智慧；無論是讀誦經典還是為他人說法，還是如所聽聞以智慧正念，一切行、立、坐、臥，一切儀法，一切舍心，都必須運用智慧。具有智慧力量的菩薩就是一切善法的力量之源，智慧增上的菩薩，對於一切法都能得到增上的自在。智慧自在的菩薩，對於一切法都能自在地修行。執持智慧力量的菩薩，知道佛能抵禦魔軍。有智慧的菩薩能自在地隨順修行諸法而不用費力，就像人向上射箭，箭返回時不需要弓的力量一樣，菩薩也是如此，因為有智慧的力量，能使自在的智慧進入各種善法。在菩提道場時得到這種智慧的力量，因為這種力量，可以用右手觸碰十方世界，破除大魔軍，得到佛的十力（佛的十種力量），因為這十力，一切天人和人都無法戰勝。 自在王！這是戒的自在、神通的自在、智的自在、慧的自在，如果人不種善根，就不能聽聞這樣的經典。自在王！如果有人聽聞這部經典心生歡喜，應當知道這個人得到了四種自在，因為這四種自在而顯現自在的力量。為什麼呢？自在王！這些自在，是一切聲聞（聽聞佛法而修行的人）和辟支佛（不依師教而獨自悟道的人）所沒有的。」 那時，自在王菩薩，聽聞佛所說，心中非常喜悅，合掌禮敬，瞻仰佛的尊顏，眼睛片刻也不離開。他這樣說道：

【English Translation】 English version: Causing those demons and others to develop a thirst for desire, to develop a clinging mind, thereby adorning themselves, breaking the arrogance of the demons, causing them to abide in Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment), and then teaching the Dharma to them. O King of Freedom (a Bodhisattva's name)! Wisdom is the pervasive practice of a Bodhisattva. Whether giving or receiving, or dedicating the merit of giving, wisdom must be applied in these instances. Whether upholding precepts oneself or teaching others to uphold precepts, or dedicating the merit of upholding precepts, wisdom must also be applied in these instances. Whether practicing patience or teaching others patience, or dedicating the merit of patience, wisdom must also be applied in these instances. Whether practicing diligence oneself or teaching others diligence, or dedicating the merit of diligence, wisdom must also be applied in these instances. Whether practicing meditation oneself or teaching others meditation, or dedicating the merit of meditation, wisdom must also be applied in these instances. Whether reading scriptures or speaking the Dharma to others, or with mindfulness and wisdom as heard, in all actions of walking, standing, sitting, and lying down, in all rituals, in all acts of relinquishing, wisdom must be applied. A Bodhisattva with the power of wisdom is the power of all good dharmas. A Bodhisattva with increased wisdom attains increased freedom in all dharmas. A Bodhisattva with freedom of wisdom can freely practice all dharmas. A Bodhisattva who holds the power of wisdom knows that the Buddha can resist the demon army. A Bodhisattva with wisdom can freely practice all dharmas without effort, just as when a person shoots an arrow upwards, the arrow returns without the need for the bow's power. A Bodhisattva is also like this, because of the power of wisdom, he can send the wisdom of freedom into all good dharmas. When sitting at the Bodhi-mandala (place of enlightenment), he obtains this power of wisdom. Because of this power, he can touch the ten directions with his right hand, break the great demon army, and obtain the ten powers of the Buddha (ten strengths of a Buddha). Because of these ten powers, no gods or humans can subdue him. O King of Freedom! These are the freedom of precepts, the freedom of supernormal powers, the freedom of wisdom, and the freedom of insight. If a person does not plant good roots, he cannot hear such scriptures. O King of Freedom! If a person hears this scripture and his heart rejoices, know that this person has obtained the four freedoms, and because of these freedoms, he manifests the power of freedom. Why is this so? O King of Freedom! These freedoms are not possessed by all Sravakas (those who hear and practice the teachings) and Pratyekabuddhas (those who attain enlightenment on their own). At that time, the Bodhisattva King of Freedom, hearing what the Buddha had said, was greatly delighted in his heart. He joined his palms in reverence, gazed upon the Buddha's noble countenance, and did not take his eyes away for even a moment. He spoke thus:

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「世尊！佛今以是四自在力，一切眾生亦當得是四自在力。」

佛以神力，使自在王菩薩以種種好色香華滿其衣裓，以散佛上及諸菩薩，蒙華散者皆成金色，三十二相以嚴其身。空中百千萬億諸天，同聲嘆言：「若有眾生信受如是四自在力，發阿耨多羅三藐三菩提心者，是諸眾生以佛莊嚴而以自嚴。何以故？是四自在皆隨一切智心。世尊！若佛本不發阿耨多羅三藐三菩提心者，是諸眾生，云何得聞如是不可思議諸自在經？」

諸天子嘆已，佛告自在王菩薩：「我念過世，于燃燈佛前第七十佛，號普凈光王如來，亦廣說此四自在法。時有菩薩名智行足，亦以此法問佛。佛說此法時，八千菩薩得此四自在及無生法忍，三萬二千人發阿耨多羅三藐三菩提心。自在王！我于爾時，初聞此四自在，聞已受持，至燃燈佛時乃得具足。是故自在王！若於今世若我滅后，有人一心求佛道者，受持是經，當知是人疾得無生法忍。」

說此自在王經時，三萬二千天人發阿耨多羅三藐三菩提心。諸天子供奉佛故，作百千伎樂雨于天華，以佛神力從眾伎樂出如是音：「若有眾生聞此自在王經，信解受持，當知是人諸根明利，樂於佛法，其智廣博，為善知識所護，深種善根，于諸眾生行大悲道。」

爾時自在王菩薩白佛

【現代漢語翻譯】 現代漢語譯本： 『世尊！佛陀現在以這四種自在之力，一切眾生也應當獲得這四種自在之力。』 佛陀以神通之力，使自在王菩薩用各種美好的顏色、香氣和花朵裝滿他的衣襟，然後將花散在佛陀和各位菩薩身上，被花散到的人都變成金色，以三十二種相好莊嚴他們的身體。空中無數的天人，同聲讚歎說：『如果有眾生信受這樣的四種自在之力，發起了阿耨多羅三藐三菩提心（無上正等正覺之心），這些眾生就以佛陀的莊嚴來莊嚴自己。為什麼呢？因為這四種自在都隨順一切智心。世尊！如果佛陀本來沒有發起阿耨多羅三藐三菩提心，這些眾生，又怎麼能聽到這樣不可思議的諸自在經呢？』 諸天子讚歎完畢后，佛陀告訴自在王菩薩：『我回憶過去世，在燃燈佛（Dipamkara）之前的第七十位佛，號為普凈光王如來（Prajnakara-raja Tathagata），也廣泛宣說了這四種自在法。當時有一位菩薩名叫智行足（Jnana-carana-sampanna），也用這個法問佛。佛陀說這個法的時候，八千位菩薩獲得了這四種自在和無生法忍（anutpattika-dharma-ksanti），三萬二千人發起了阿耨多羅三藐三菩提心。自在王！我當時，初次聽到這四種自在，聽了之後就受持，直到燃燈佛時才得以圓滿具足。所以自在王！如果在當今世或者我滅度之後，有人一心求佛道，受持這部經，應當知道這個人很快就能獲得無生法忍。』 在宣說這部《自在王經》時，三萬二千天人發起了阿耨多羅三藐三菩提心。諸天子爲了供奉佛陀，演奏百千種樂器，降下天花，以佛陀的神力，從各種樂器中發出這樣的聲音：『如果有眾生聽到這部《自在王經》，信解受持，應當知道這個人諸根明利，樂於佛法，他的智慧廣博，被善知識所護佑，深深種下善根，對一切眾生行大悲之道。』 這時，自在王菩薩對佛陀說：

【English Translation】 English version: 'World Honored One! The Buddha now possesses these four powers of sovereignty, and all sentient beings should also attain these four powers of sovereignty.' The Buddha, through his divine power, caused the Bodhisattva Sovereign King to fill his robe with various beautiful colors, fragrances, and flowers, and then scattered the flowers upon the Buddha and all the Bodhisattvas. Those who were touched by the scattered flowers all turned golden, their bodies adorned with the thirty-two marks of excellence. Countless heavenly beings in the sky, with one voice, exclaimed: 'If there are sentient beings who believe and accept these four powers of sovereignty, and generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), these beings will adorn themselves with the Buddha's adornments. Why? Because these four powers of sovereignty all follow the mind of all-knowing wisdom. World Honored One! If the Buddha had not originally generated the mind of Anuttara-samyak-sambodhi, how could these sentient beings hear such inconceivable sutras of sovereignty?' After the heavenly beings finished their praise, the Buddha said to the Bodhisattva Sovereign King: 'I recall in past lives, before the seventy Buddhas before Dipamkara (Burning Lamp Buddha), the Tathagata named Prajnakara-raja (Pure Light King Tathagata), also extensively expounded these four dharmas of sovereignty. At that time, there was a Bodhisattva named Jnana-carana-sampanna (Wisdom and Conduct Accomplished), who also asked the Buddha about this dharma. When the Buddha spoke this dharma, eight thousand Bodhisattvas attained these four powers of sovereignty and the forbearance of non-arising dharmas (anutpattika-dharma-ksanti), and thirty-two thousand people generated the mind of Anuttara-samyak-sambodhi. Sovereign King! At that time, I first heard of these four powers of sovereignty, and after hearing them, I received and upheld them, and only by the time of Dipamkara Buddha did I fully attain them. Therefore, Sovereign King! If in this present life or after my extinction, there are those who single-mindedly seek the path of Buddhahood, and receive and uphold this sutra, know that these people will quickly attain the forbearance of non-arising dharmas.' While this Sovereign King Sutra was being spoken, thirty-two thousand heavenly beings generated the mind of Anuttara-samyak-sambodhi. The heavenly beings, in order to make offerings to the Buddha, played hundreds of thousands of musical instruments and rained down heavenly flowers. Through the Buddha's divine power, such sounds came from the various musical instruments: 'If there are sentient beings who hear this Sovereign King Sutra, believe, understand, receive, and uphold it, know that these people will have sharp faculties, delight in the Buddha's teachings, their wisdom will be vast, they will be protected by good teachers, they will have deeply planted good roots, and they will practice the path of great compassion towards all sentient beings.' At that time, the Bodhisattva Sovereign King said to the Buddha:

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言：「世尊！佛有十力、四無所畏、十八不共法，菩薩亦有十力、四無所畏、十八不共法不？」

佛告自在王：「有阿鞞跋致菩薩，已久習行得無生法忍，住第八地欲入九地，為般若波羅蜜方便所護，如是菩薩則能具成菩薩十力、四無所畏、十八不共法。自在王！云何菩薩十力？為薩婆若故，發深堅心力；具慈心故，不捨一切眾生力；不求一切利養故，舍一切世界飾好故，具大悲力；信一切佛法故，能成是法故，心不退沒故，具大進力；行念安慧故，不壞儀法故，住不動定力離二邊故，順緣生法故，斷一切見不別戲論故，具般若波羅蜜力成眾生故，受無量生死故，習善德無厭足故，信解有為法如夢故，于生死中無疲倦力，觀諸法相故，無我無人無眾生故，信解不生不起法故，信樂無生法論故，無生法忍力入空無相無作法故，觀諸脫門故，得聲聞、辟支佛乘解知見故，得脫門力；于深法中不隨他智故，觀一切眾生心所行故，具無礙智力。自在王！是名菩薩十力。

「自在王！何謂菩薩四無所畏？得陀羅尼故，一切所聞能持故，常不忘念故，于大眾中說法無所畏；隨一切眾生所信解而為說法，如隨病合藥，知見一切眾生諸根，隨應說法，于大眾中而無所畏；是菩薩眾中說法無所疑難，無有東方南方西方北方，

【現代漢語翻譯】 現代漢語譯本：他問道：『世尊！佛有十力（如來所具有的十種智慧力量）、四無所畏（佛在眾中說法時所具有的四種無所畏懼的自信）、十八不共法（佛獨有的十八種功德），菩薩也有十力、四無所畏、十八不共法嗎？』 佛告訴自在王：『有阿鞞跋致（不退轉）菩薩，他們已經長期修行，獲得了無生法忍（對諸法不生不滅的真理的領悟），住在第八地（菩薩修行階位的第八個階段），將要進入第九地，受到般若波羅蜜（以空性智慧為核心的修行）方便的護持。這樣的菩薩就能完全成就菩薩的十力、四無所畏、十八不共法。自在王！什麼是菩薩的十力呢？爲了證得薩婆若（一切智），發起深厚的堅定心力；因為具有慈悲心，不捨棄一切眾生，具有大悲力；不追求一切利益供養，捨棄一切世間的裝飾美好，具有大悲力；因為相信一切佛法，能夠成就這些佛法，心不退縮，具有大精進力；修行正念和智慧，不破壞儀軌法度，安住于不動定的力量；遠離二邊（執著于有或無），順應因緣生法，斷除一切見解，不作分別戲論，具有般若波羅蜜的力量；爲了成就眾生，承受無量的生死，修習善德沒有厭足，相信並理解有為法如夢幻，在生死中沒有疲倦的力量；觀察諸法實相，因為沒有我、人、眾生，相信並理解不生不滅的法，信樂無生法論，具有無生法忍的力量；進入空、無相、無作法，觀察各種解脫之門，獲得聲聞、辟支佛乘的解知見，獲得解脫之門的力量；在深奧的佛法中不隨從他人的智慧，觀察一切眾生的心行，具有無礙的智慧力量。自在王！這就是菩薩的十力。』 『自在王！什麼是菩薩的四無所畏呢？因為得到陀羅尼（總持，能持一切法而不忘失的智慧），一切聽聞都能憶持，常常不忘失正念，在大眾中說法無所畏懼；隨順一切眾生所信解的而為說法，如同隨病配藥，瞭解一切眾生的根器，隨應說法，在大眾中沒有畏懼；這位菩薩在大眾中說法沒有疑惑和困難，沒有東方、南方、西方、北方，

【English Translation】 English version: He said, 『World Honored One! The Buddha has ten powers (the ten wisdom powers of the Tathagata), four fearlessnesses (the four kinds of fearless confidence the Buddha has when teaching in the assembly), and eighteen unique qualities (the eighteen unique merits of the Buddha). Do Bodhisattvas also have ten powers, four fearlessnesses, and eighteen unique qualities?』 The Buddha told King Zizai, 『There are Avaivartika (non-retrogressing) Bodhisattvas who have long practiced and attained the forbearance of non-origination of dharmas (the realization of the truth that all dharmas neither arise nor cease), residing in the eighth bhumi (the eighth stage of Bodhisattva practice), about to enter the ninth bhumi, protected by the expedient means of Prajnaparamita (the practice centered on the wisdom of emptiness). Such Bodhisattvas can fully accomplish the ten powers, four fearlessnesses, and eighteen unique qualities of a Bodhisattva. King Zizai! What are the ten powers of a Bodhisattva? For the sake of attaining Sarvajna (omniscience), they generate a deep and firm power of mind; because they possess a compassionate heart, they do not abandon all sentient beings, possessing great compassion power; not seeking any benefits or offerings, abandoning all worldly adornments and beauties, they possess great compassion power; because they believe in all the Buddha's teachings, are able to accomplish these teachings, and their minds do not retreat, they possess great diligence power; practicing mindfulness and wisdom, not violating the rules and regulations, abiding in the power of immovable samadhi; being free from the two extremes (attachment to existence or non-existence), conforming to the law of dependent origination, cutting off all views, and not engaging in discriminatory debates, they possess the power of Prajnaparamita; for the sake of accomplishing sentient beings, enduring countless births and deaths, practicing virtuous deeds without satiety, believing and understanding that conditioned dharmas are like dreams, they have the power of not being weary in samsara; observing the true nature of all dharmas, because there is no self, no person, no sentient being, believing and understanding the dharma of non-arising and non-ceasing, delighting in the discourse of non-origination, they possess the power of the forbearance of non-origination; entering the dharma of emptiness, signlessness, and non-action, observing the various gates of liberation, obtaining the understanding and views of the Sravaka and Pratyekabuddha vehicles, they obtain the power of the gates of liberation; in the profound dharma, not following the wisdom of others, observing the mental activities of all sentient beings, they possess the power of unobstructed wisdom. King Zizai! These are called the ten powers of a Bodhisattva.』 『King Zizai! What are the four fearlessnesses of a Bodhisattva? Because they have obtained Dharani (total retention, the wisdom that can hold all dharmas without forgetting), they can remember everything they have heard, and they constantly do not lose mindfulness, so they are fearless when teaching in the assembly; they teach according to what all sentient beings believe and understand, like prescribing medicine according to the illness, understanding the faculties of all sentient beings, and teaching accordingly, so they are fearless in the assembly; this Bodhisattva has no doubts or difficulties when teaching in the assembly, there is no east, south, west, or north,

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有來問我我不能答，乃至無有微畏之相，恣于眾生之所問難，隨問為答而無所畏；善能斷疑故，于大眾中說法而無所畏。自在王！是名菩薩四無所畏。

「自在王！何謂菩薩十八不共法？菩薩從生已來，自能行施，無有教言：『汝當行施樂行舍心。』若魔作佛形來語之言：『汝行於施當墮地獄。』菩薩若生慳悔之心無有是處。樂舍一切分佈施與，以是行施為阿耨多羅三藐三菩提，不求果報，利益眾生故，是為菩薩初不共法。

「自在王！菩薩自能持戒無有教者，雖不值佛而亦不從他人受戒，善能護持一切諸戒，常樂持戒，謂雖在家如戒所說盡能奉持，若其出家戒經所說，不須教導皆能履行，乃至不為壽命諸緣而舍于戒，所持諸戒皆順菩提，為斷眾生破戒法故，是為菩薩二不共法。

「自在王！若貧窮下賤及旃陀羅工巧之人，瞋恚加惡，苦言罵辱，節節支解，菩薩爾時其心不動，於此眾生慈心普潤，有力能報而不加害，但依於法，我以佛法緣故忍受此苦，亦愿是人心得善淨髮大莊嚴，是為菩薩三不共法。

「自在王！菩薩雖遭急難，猶故進行，不懈不息而終不生退沒之心，若見聲聞入于涅槃，見世苦惱而於聲聞滅度法中心不貪樂；若見辟支佛滅度，又見生死苦惱，于辟支佛涅槃法中心不貪樂；

【現代漢語翻譯】 現代漢語譯本：如果有人來問我，我都能回答，甚至沒有絲毫畏懼的表情，對於眾生提出的任何問題，都能隨問隨答而毫無畏懼；因為善於斷除疑惑，所以在眾人面前說法時毫無畏懼。自在王！這稱為菩薩的四無所畏。 自在王！什麼是菩薩的十八不共法？菩薩從出生以來，就能自己行佈施，不需要別人教導說：『你應該行佈施，樂於施捨。』如果魔變成佛的形象來對他說：『你行佈施會墮入地獄。』菩薩如果產生吝嗇後悔的心，這是不可能的。他樂於捨棄一切，分發施與，以這種行佈施的行為作為證得阿耨多羅三藐三菩提（無上正等正覺）的途徑，不求果報，只為利益眾生，這是菩薩的第一個不共法。 自在王！菩薩自己能夠持戒，不需要別人教導，即使沒有遇到佛，也不需要從他人那裡受戒，他善於守護一切戒律，常常樂於持戒，即使在家也能按照戒律所說的去做，如果出家，戒經所說的，不需要教導都能履行，甚至不會爲了保全生命等原因而捨棄戒律，所持的戒律都符合菩提之道，爲了斷除眾生破戒的惡習，這是菩薩的第二個不共法。 自在王！如果貧窮的人、旃陀羅（賤民）或者工匠，因為嗔恨而惡語辱罵，甚至肢解菩薩，菩薩此時內心也不會動搖，反而對這些眾生充滿慈悲，即使有能力報復也不會加害，只是依據佛法，因為佛法的緣故忍受這些痛苦，也希望這些人能夠心生善念，發大莊嚴之心，這是菩薩的第三個不共法。 自在王！菩薩即使遭遇急難，仍然會精進修行，不會懈怠停止，也不會產生退縮之心。如果看到聲聞（小乘修行者）進入涅槃，看到世間的苦惱，也不會貪戀聲聞的涅槃之法；如果看到辟支佛（獨覺）進入涅槃，又看到生死的苦惱，也不會貪戀辟支佛的涅槃之法；

【English Translation】 English version: If someone comes to ask me, I can answer, and I do not even have the slightest hint of fear. I can answer any question that sentient beings ask without any fear. Because I am good at dispelling doubts, I can preach the Dharma in the assembly without fear. King of Freedom! This is called the four fearlessnesses of a Bodhisattva. King of Freedom! What are the eighteen unique qualities of a Bodhisattva? From birth, a Bodhisattva can practice giving without being taught, saying, 'You should practice giving and be happy to give.' If a demon transforms into the form of a Buddha and says, 'If you practice giving, you will fall into hell,' the Bodhisattva will not have any thoughts of stinginess or regret. They are happy to give away everything, distributing and giving, and they use this practice of giving as a path to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), not seeking reward, but only for the benefit of sentient beings. This is the first unique quality of a Bodhisattva. King of Freedom! A Bodhisattva can uphold the precepts without being taught. Even if they do not encounter a Buddha, they do not need to receive precepts from others. They are good at protecting all precepts, and they are always happy to uphold them. Even if they are at home, they can follow the precepts as they are stated. If they are ordained, they can follow the precepts in the monastic code without being taught. They will not abandon the precepts even for the sake of their lives. All the precepts they uphold are in accordance with Bodhi, and they do so to cut off the evil habits of sentient beings who break the precepts. This is the second unique quality of a Bodhisattva. King of Freedom! If a poor person, a Chandala (outcaste), or a craftsman, out of anger, curses and insults, or even dismembers the Bodhisattva, the Bodhisattva's mind will not be disturbed. Instead, they will be filled with compassion for these beings. Even if they have the power to retaliate, they will not harm them. They will only rely on the Dharma, and because of the Dharma, they will endure this suffering. They also hope that these people can generate good thoughts and develop great adornment. This is the third unique quality of a Bodhisattva. King of Freedom! Even if a Bodhisattva encounters difficulties, they will still diligently practice, without being lazy or stopping, and they will not have any thoughts of retreating. If they see a Sravaka (a practitioner of the Hinayana) enter Nirvana, and they see the suffering of the world, they will not be attached to the Nirvana of the Sravakas. If they see a Pratyekabuddha (a solitary Buddha) enter Nirvana, and they see the suffering of birth and death, they will not be attached to the Nirvana of the Pratyekabuddhas.

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若見諸佛已成大利，佛法具足入于涅槃，自見其身未得具足六波羅蜜及諸佛法，於此法中心亦不沒而勤行進，我當於此大乘涅槃而取滅度，是為菩薩四不共法。

「自在王！菩薩若作轉輪王，若作帝釋，若作魔王，百千侍女作天伎樂，具受欲樂，而於禪定及無量心，皆現在前，常樂舍離憒鬧之處，于生死中生大恐畏想，於五欲中生大不凈想，於五陰中生怨仇想，於四大中生毒蛇想，于諸入中生空聚想，於己眷屬生怨賊想，于宮宅侍女中如在死屍間想，但求行法，但求見佛，但念欲度一切眾生。于伎樂之聲出禪定法音，或時魔障其聲，先世善根力故，而於空中得聞佛音法音僧音，聞此音已棄捨世界自在之樂，出家入林，是為菩薩五不共法。

「自在王！菩薩於世禪定之中不生堅想，以智分別離於諸見，依法依義，此不共法乃至夢中不生我見不生法見。菩薩不為諸結見纏所使，離諸疑悔，乃至惡魔不能障蔽令其疑悔離於正法。菩薩為成眾生故，或破儀法而於其中無有疑悔。自在王！是為菩薩六不共法。

「自在王！菩薩從生已來自得身凈，離於殺生，不以手足刀杖瓦石有所惱害，常舍刀杖，資生豐足無所乏少，一把之草不與不取，珍寶滿地不生貪心，饑窮死困不以邪命而自活也。常修梵行至於心想，不

【現代漢語翻譯】 現代漢語譯本 如果看到諸佛已經成就大利益，佛法圓滿進入涅槃，自己卻看到自身尚未圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）及諸佛法，對於此法，心中不退縮而勤奮前進，我應當在此大乘涅槃中證得滅度，這是菩薩的四種不共之法。 自在王！菩薩如果做轉輪王（擁有統治世界的理想君主），如果做帝釋（忉利天之主），如果做魔王（欲界之主），有成百上千的侍女演奏天樂，盡情享受欲樂，然而對於禪定和無量心（慈、悲、喜、舍），都能當下現前，常常喜歡舍離喧鬧的地方，對於生死輪迴產生極大的恐懼感，對於五欲（色、聲、香、味、觸）產生不凈的厭惡感，對於五陰（色、受、想、行、識）產生怨恨仇敵的想法，對於四大（地、水、火、風）產生毒蛇的想法，對於諸入（眼、耳、鼻、舌、身、意）產生空聚的想法，對於自己的眷屬產生怨賊的想法，對於宮殿和侍女，如同身處死屍之間，只求修行佛法，只求見佛，只念著要度脫一切眾生。在伎樂的聲音中，聽出禪定之法音，有時魔障干擾其聲音，因為前世的善根之力，在空中聽到佛音、法音、僧音，聽到這些聲音后，便捨棄世間的自在快樂，出家進入山林，這是菩薩的五種不共之法。 自在王！菩薩在世俗禪定中不產生執著的想法，用智慧分別，遠離各種見解，依據佛法和義理，這種不共之法，乃至在夢中也不產生我見（執著于自我的見解）和法見（執著于佛法的見解）。菩薩不被各種煩惱和見解所束縛，遠離各種疑惑和後悔，乃至惡魔也不能遮蔽他，使他疑惑後悔而離開正法。菩薩爲了成就眾生，有時會破除儀軌，但心中沒有疑惑和後悔。自在王！這是菩薩的六種不共之法。 自在王！菩薩從出生以來就得到清凈的身體，遠離殺生，不用手腳、刀杖、瓦石等傷害眾生，常常捨棄刀杖，生活所需豐足而不缺乏，即使是一把草，不給也不取，即使珍寶滿地，也不生貪心，即使飢餓貧困，也不會用不正當的手段來維持生活。常常修行清凈的梵行，乃至心中所想，不

【English Translation】 English version If one sees that all Buddhas have achieved great benefit, and the Dharma is complete and entered into Nirvana, yet one sees that one's own body has not yet perfected the Six Paramitas (generosity, discipline, patience, diligence, meditation, wisdom) and all the Buddha Dharmas, one does not retreat in mind from this Dharma but diligently advances, thinking, 'I shall attain liberation in this Great Vehicle Nirvana.' This is the fourth uncommon Dharma of a Bodhisattva. O King of Freedom! If a Bodhisattva becomes a Wheel-Turning King (an ideal monarch who rules the world), or becomes Indra (the lord of the Trayastrimsa Heaven), or becomes a Mara King (the lord of the desire realm), with hundreds and thousands of attendants playing heavenly music, fully enjoying sensual pleasures, yet for meditation and the immeasurable minds (loving-kindness, compassion, joy, equanimity), they are all present, and they always delight in abandoning noisy places. They generate great fear of birth and death, generate a sense of impurity towards the five desires (form, sound, smell, taste, touch), generate a sense of enmity towards the five aggregates (form, feeling, perception, mental formations, consciousness), generate a sense of poisonous snakes towards the four great elements (earth, water, fire, wind), generate a sense of empty gatherings towards the six entrances (eye, ear, nose, tongue, body, mind), generate a sense of enemies and thieves towards their own family, and towards palaces and attendants, they think as if they are among corpses. They only seek to practice the Dharma, only seek to see the Buddha, and only think of liberating all sentient beings. From the sounds of music, they hear the Dharma sound of meditation. Sometimes, demonic obstacles interfere with the sound, but due to the power of good roots from past lives, they hear the sound of the Buddha, the Dharma, and the Sangha in the air. Having heard these sounds, they abandon the worldly pleasures of freedom and leave home to enter the forest. This is the fifth uncommon Dharma of a Bodhisattva. O King of Freedom! A Bodhisattva does not generate firm attachments in worldly meditation, but uses wisdom to discern and separate from all views, relying on the Dharma and its meaning. This uncommon Dharma is such that even in dreams, they do not generate a self-view (attachment to the idea of self) or a Dharma-view (attachment to the idea of Dharma). A Bodhisattva is not controlled by various afflictions and views, and is free from all doubts and regrets. Even demons cannot obscure them, causing them to doubt and regret and leave the true Dharma. A Bodhisattva, for the sake of accomplishing sentient beings, may sometimes break rituals, but they have no doubts or regrets in their hearts. O King of Freedom! This is the sixth uncommon Dharma of a Bodhisattva. O King of Freedom! A Bodhisattva, from birth, has obtained a pure body, refrains from killing, does not harm any beings with hands, feet, knives, sticks, or stones, always abandons weapons, has abundant resources for life without lacking anything, does not take even a blade of grass without being given, does not generate greed even if treasures are all over the ground, and even if hungry, poor, and dying, does not sustain life through improper means. They always practice pure conduct, even in their thoughts, they do not

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念五欲離諸欲惱，不以五欲之緣而行非法，以智為首成善身業，是為菩薩七不共法。

「自在王！菩薩凈于口業，真語實語言行相應，不自欺身，不誑諸佛、諸天、龍神、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等。菩薩不行兩舌，眷屬親愛終始不離。菩薩不行惡口，常行愛語、軟語、和柔語，不惡語、不粗語，有理語、安樂語、先意語、和悅語。菩薩于諸惡口粗言侵刻苦語，人不喜聞，自惱惱他，如是諸語終不出口。菩薩不為無義語，有則言有，無則言無，深心凈故口業皆凈。自在王！菩薩得此不共法故，世世所生，常得如是隨法語口，能以是語，不凈之人令其得凈，已凈人者令起禮敬供奉之心，以是深心不共法故，得實語口，諸有所說皆實無虛，是為菩薩八不共法。

「自在王！菩薩己心自在，得自在行，不貪他物，不恚惱眾生，行於正見，于菩薩心無等等心終不忘失。菩薩常離一切諂曲不直之心，晝夜常行善凈慈心，是為菩薩九不共法。

「自在王！菩薩所生之處，一切經書咒術醫方算數，為最為上，不須師教自能知之，皆悉了達，亦於世法出世法中，得不隨他慧，又不承望聽采他語，常為諸天世人之所瞻仰，有所言說皆悉隨學，是為菩薩十不共法。

「自在王！

【現代漢語翻譯】 現代漢語譯本：

「念及五欲（色、聲、香、味、觸）而能遠離諸欲的煩惱，不因五欲的緣故而做出非法之事，以智慧為首要，成就善良的身業，這就是菩薩的七種不共法。

「自在王（佛陀的尊稱）！菩薩清凈自己的口業，說真實的話，言行一致，不欺騙自己，不欺誑諸佛、諸天、龍神、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、人非人等。菩薩不行兩舌，眷屬親愛，始終不離。菩薩不行惡口，常說愛語、軟語、和柔語，不說惡語、不說粗語，說有道理的話、使人安樂的話、先為對方著想的話、使人喜悅的話。菩薩對於那些惡口、粗言、侵犯、苦澀的話，人們不愛聽，自己煩惱也使他人煩惱的話，永遠不會說出口。菩薩不說無意義的話，有就說有，沒有就說沒有，因為內心清凈，所以口業也清凈。自在王！菩薩因為得到這種不共法，世世所生，都能得到這樣隨順佛法的口才，能用這種語言，使不清凈的人變得清凈，使已經清凈的人升起禮敬供奉之心，因為這種深心的不共法，得到真實語的口才，所說的一切都真實不虛，這就是菩薩的八種不共法。

「自在王！菩薩自己的心是自在的，得到自在的修行，不貪圖他人的財物，不嗔恨惱怒眾生，奉行正見，對於菩薩的心，沒有可以與之相比的心，永遠不會忘記。菩薩常常遠離一切諂媚、彎曲、不正直的心，日夜常常奉行善良清凈的慈悲心，這就是菩薩的九種不共法。

「自在王！菩薩所出生的地方，一切經書、咒術、醫方、算數，都是最為殊勝的，不需要老師教導自己就能知道，都能通達，在世間法和出世間法中，都能得到不隨從他人的智慧，也不期望聽取別人的意見，常常被諸天和世人所瞻仰，所說的話都被人們學習，這就是菩薩的十種不共法。

「自在王！ English version:

'Contemplating the five desires (form, sound, smell, taste, and touch) and being able to detach from the afflictions of these desires, not engaging in unlawful actions due to the allure of the five desires, and prioritizing wisdom to cultivate virtuous bodily actions—these are the seven unique qualities of a Bodhisattva.

'O Lord of Freedom (a respectful title for the Buddha)! A Bodhisattva purifies their speech, speaks truthfully, aligns their words with their actions, does not deceive themselves, and does not mislead the Buddhas, Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (a type of warring deity), Garudas (a large bird), Kinnaras (celestial singers), Mahoragas (a type of great serpent), and humans and non-humans. A Bodhisattva does not engage in divisive speech, and their loved ones remain close and never depart. A Bodhisattva does not use harsh language, but always speaks with loving, gentle, and harmonious words, avoiding harsh or coarse language, speaking with reason, bringing comfort, anticipating others' needs, and speaking pleasantly. A Bodhisattva never utters harsh, coarse, offensive, or bitter words that people dislike hearing, that cause self-affliction and afflict others. A Bodhisattva does not speak meaningless words; if something is, they say it is; if something is not, they say it is not. Because their mind is pure, their speech is also pure. O Lord of Freedom! Because a Bodhisattva possesses these unique qualities, in every life they are born with speech that accords with the Dharma, and through this speech, they can purify those who are impure and inspire reverence and devotion in those who are already pure. Because of this profound unique quality, they attain truthful speech, and everything they say is true and without falsehood. These are the eight unique qualities of a Bodhisattva.

'O Lord of Freedom! A Bodhisattva's mind is free, they practice freely, they do not covet others' possessions, they do not harbor anger or resentment towards sentient beings, they uphold right view, and they never forget the incomparable mind of a Bodhisattva. A Bodhisattva always stays away from all deceitful, crooked, and dishonest thoughts, and day and night, they practice kind and pure compassion. These are the nine unique qualities of a Bodhisattva.

'O Lord of Freedom! Wherever a Bodhisattva is born, all scriptures, mantras, medical knowledge, and mathematics are supreme. They can understand them without a teacher, and they are proficient in both worldly and transcendental knowledge. They attain wisdom that does not rely on others, and they do not seek to listen to others' opinions. They are always revered by Devas and humans, and their words are followed by all. These are the ten unique qualities of a Bodhisattva.

'O Lord of Freedom!'

【English Translation】 'Contemplating the five desires (form, sound, smell, taste, and touch) and being able to detach from the afflictions of these desires, not engaging in unlawful actions due to the allure of the five desires, and prioritizing wisdom to cultivate virtuous bodily actions—these are the seven unique qualities of a Bodhisattva. 'O Lord of Freedom (a respectful title for the Buddha)! A Bodhisattva purifies their speech, speaks truthfully, aligns their words with their actions, does not deceive themselves, and does not mislead the Buddhas, Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (a type of warring deity), Garudas (a large bird), Kinnaras (celestial singers), Mahoragas (a type of great serpent), and humans and non-humans. A Bodhisattva does not engage in divisive speech, and their loved ones remain close and never depart. A Bodhisattva does not use harsh language, but always speaks with loving, gentle, and harmonious words, avoiding harsh or coarse language, speaking with reason, bringing comfort, anticipating others' needs, and speaking pleasantly. A Bodhisattva never utters harsh, coarse, offensive, or bitter words that people dislike hearing, that cause self-affliction and afflict others. A Bodhisattva does not speak meaningless words; if something is, they say it is; if something is not, they say it is not. Because their mind is pure, their speech is also pure. O Lord of Freedom! Because a Bodhisattva possesses these unique qualities, in every life they are born with speech that accords with the Dharma, and through this speech, they can purify those who are impure and inspire reverence and devotion in those who are already pure. Because of this profound unique quality, they attain truthful speech, and everything they say is true and without falsehood. These are the eight unique qualities of a Bodhisattva. 'O Lord of Freedom! A Bodhisattva's mind is free, they practice freely, they do not covet others' possessions, they do not harbor anger or resentment towards sentient beings, they uphold right view, and they never forget the incomparable mind of a Bodhisattva. A Bodhisattva always stays away from all deceitful, crooked, and dishonest thoughts, and day and night, they practice kind and pure compassion. These are the nine unique qualities of a Bodhisattva. 'O Lord of Freedom! Wherever a Bodhisattva is born, all scriptures, mantras, medical knowledge, and mathematics are supreme. They can understand them without a teacher, and they are proficient in both worldly and transcendental knowledge. They attain wisdom that does not rely on others, and they do not seek to listen to others' opinions. They are always revered by Devas and humans, and their words are followed by all. These are the ten unique qualities of a Bodhisattva. 'O Lord of Freedom!'

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菩薩或為眾生療治諸病，不求利養，以大悲為首，療治病時發心愿言：『當令眾生得出世法，滅諸苦惱令至涅槃。』是為菩薩十一不共法。

「自在王！菩薩不求不願轉輪王位、釋梵天王之處，而自得之。何以故？菩薩不為身色端嚴故行道，不為世界眷屬榮位名聞稱讚故行道，如是之福不求而得，是為菩薩十二不共法。

「自在王！菩薩住尊貴處，長壽諸天曾見佛者常來擁護，如是勸發：應作是行，行是業者能至菩提，是則退法是則進法，如是行者諸根隨順阿耨多羅三藐三菩提。是諸天神常以如是隨宜勸發，令不違失阿耨多羅三藐三菩提，是為菩薩十三不共法。

「自在王！若有兇暴瞋恚惡人，見此菩薩身口心業，不能加惡，心得善凈。若或有人惱此菩薩，忍受不報，令其心凈得住於法。若有眾生侵害菩薩，不令以此墮于惡道。何以故？菩薩本來已得具足不共善凈之愿：『若有眾生以身口意侵害惱我，令不以此墮于惡道。』菩薩凈持戒故隨愿皆得，是為菩薩十四不共法。

「自在王！或有眾生慳貪不信，不見業行，不依果報，不識佛法僧，于諸沙門婆羅門，心不善凈不能敬禮，聽受其語心不尊重，不生希有之想；是諸眾生，見此菩薩身口意行，儀法語論，心即得凈，禮敬隨順，便生尊重希有

【現代漢語翻譯】 現代漢語譯本：菩薩爲了治療眾生的各種疾病，不求任何利益供養，以大慈悲心為首要，在治療疾病時發願說：『應當使眾生能夠脫離世俗的束縛，滅除一切痛苦煩惱，最終達到涅槃（Nirvana，佛教的最高境界）。』這就是菩薩的十一不共法。 自在王（自在之王，指佛陀）！菩薩不追求也不期望得到轉輪王（Chakravartin，統治世界的理想君主）的地位、釋梵天王（Shakra and Brahma，佛教中的天神）的居所，卻自然而然地得到這些。為什麼呢？因為菩薩修行不是爲了自身容貌端正，也不是爲了世間的眷屬、榮耀、地位、名聲和讚譽而修行。這樣的福報不求自得，這就是菩薩的十二不共法。 自在王！菩薩住在尊貴的地方，長壽諸天（Long-lived Devas，佛教中的天神）曾經見過佛的，常常來擁護菩薩，這樣勸導啓發：『應當這樣修行，修行這樣的業才能達到菩提（Bodhi，覺悟）。』什麼是退步的修行，什麼是進步的修行，像這樣修行的人，他的諸根（Indriyas，佛教中的六根）會順應阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這些天神常常這樣適時地勸導啓發，使菩薩不違背失去阿耨多羅三藐三菩提，這就是菩薩的十三不共法。 自在王！如果有兇暴、嗔恨、邪惡的人，看到這位菩薩的身口意行為，也不能對他加以惡行，反而內心變得善良清凈。如果有人惱害這位菩薩，菩薩會忍受而不報復，使他的心清凈，能夠安住于佛法。如果有眾生侵害菩薩，菩薩也不會因此讓他墮入惡道。為什麼呢？因為菩薩本來就已具足不共的善愿：『如果有眾生以身口意侵害惱害我，我不會因此讓他墮入惡道。』菩薩因為清凈持戒，所以隨愿都能實現，這就是菩薩的十四不共法。 自在王！或許有眾生慳吝貪婪，不相信因果報應，不瞭解業力行為，不遵循果報，不認識佛法僧三寶，對於沙門（Shramana，佛教出家修行者）和婆羅門（Brahmana，古印度祭司）心不善良清凈，不能恭敬禮拜，聽受他們的教誨也不尊重，不生起稀有難得的想法；這些眾生，看到這位菩薩的身口意行為，儀態和言語，內心立刻變得清凈，禮敬隨順，便生起尊重和稀有難得的想法。

【English Translation】 English version: A Bodhisattva, in order to heal all kinds of illnesses of sentient beings, does not seek any benefit or offerings. With great compassion as the foremost, when healing illnesses, they make a vow: 『May all sentient beings be able to escape the bondage of the mundane world, extinguish all suffering and afflictions, and ultimately reach Nirvana (the highest state in Buddhism).』 This is the eleventh uncommon quality of a Bodhisattva. King of Freedom (Lord of Freedom, referring to the Buddha)! A Bodhisattva does not seek or desire the position of a Chakravartin (an ideal monarch who rules the world), or the abode of Shakra and Brahma (deities in Buddhism), yet they naturally attain these. Why is this? Because a Bodhisattva does not cultivate for the sake of their own beautiful appearance, nor for the sake of worldly family, glory, status, fame, or praise. Such blessings are attained without seeking, and this is the twelfth uncommon quality of a Bodhisattva. King of Freedom! A Bodhisattva dwells in a noble place, and the long-lived Devas (deities in Buddhism) who have seen the Buddha often come to protect the Bodhisattva, encouraging and inspiring them: 『You should cultivate in this way, and by cultivating such actions, you can attain Bodhi (enlightenment).』 What is regressive cultivation, and what is progressive cultivation? Those who cultivate in this way, their Indriyas (the six faculties in Buddhism) will be in accordance with Anuttara-samyak-sambodhi (supreme perfect enlightenment). These Devas often give timely encouragement and inspiration, so that the Bodhisattva does not deviate from or lose Anuttara-samyak-sambodhi. This is the thirteenth uncommon quality of a Bodhisattva. King of Freedom! If there are violent, hateful, and evil people who see the actions of this Bodhisattva in body, speech, and mind, they cannot inflict evil upon them. Instead, their hearts become kind and pure. If someone harms this Bodhisattva, the Bodhisattva will endure without retaliation, purifying their heart so that they can abide in the Dharma. If sentient beings harm the Bodhisattva, the Bodhisattva will not let them fall into evil realms because of this. Why is this? Because the Bodhisattva has already fulfilled the uncommon good vow: 『If sentient beings harm me with their body, speech, and mind, I will not let them fall into evil realms because of this.』 Because the Bodhisattva upholds pure precepts, all their vows are fulfilled. This is the fourteenth uncommon quality of a Bodhisattva. King of Freedom! Perhaps there are sentient beings who are stingy and greedy, who do not believe in cause and effect, do not understand the actions of karma, do not follow the law of retribution, do not recognize the Three Jewels of Buddhism (Buddha, Dharma, and Sangha), and whose hearts are not kind and pure towards Shramanas (Buddhist renunciates) and Brahmanas (ancient Indian priests). They cannot respectfully bow, do not respect their teachings, and do not have a sense of rarity. When these sentient beings see the actions of this Bodhisattva in body, speech, and mind, their demeanor and speech, their hearts immediately become pure, they respectfully follow, and they develop a sense of respect and rarity.

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之心。何以故？菩薩得不共法故，是為菩薩十五不共法。

「自在王！若一切諸天、龍神、夜叉、乾闥婆、諸仙、大人、婆羅門等世之大師，見此菩薩生師尊想，於此諸人名稱最勝。又諸天、龍神、夜叉、乾闥婆、仙人、婆羅門等世界之師，詣此菩薩，曲躬禮敬，供給使令，諸師弟子亦皆禮敬尊重迎送心念知勝，得是信心，是為菩薩十六不共法。

「自在王！菩薩所在國界聚落城邑，能修善法離不善法，能化眾生護正法者，而生其中得正見，父母所生之處，常為師長禮敬尊重，國界之中眾生命終無墮惡道。何以故？菩薩以善法攝眾生令行福故，命終之後皆生人天，是為菩薩十七不共法。

「自在王！菩薩隨順一切助道之法，諸明神通皆具足故，一切諸魔不能得便，是為菩薩十八不共法。

「自在王！何故名為不共法，菩薩隨順一切佛法故，諸聲聞辟支佛初發意者之所無有，而況凡夫！」

爾時自在王菩薩白佛言：「希有世尊！世尊今者與諸菩薩大智法明無量法光。如我解佛所說義者，若有菩薩得聞此經不樂余經，若人聞此經受持讀誦，已為受持一切佛法；若人受持此經已為他人說，則為能以佛之正法以成眾生；若人正習此經，則為正習一切佛法；若人於此經中得忍，名為順忍；若人于

【現代漢語翻譯】 現代漢語譯本：因為這個原因。為什麼呢？因為菩薩獲得了不共之法，這就是菩薩的十五種不共之法。 自在王！如果一切諸天（天神）、龍神（龍族神）、夜叉（守護神）、乾闥婆（天樂神）、諸仙、大人、婆羅門等世間的大師，見到這位菩薩時，都會生起如同對待師尊一般的敬意，認為這位菩薩在這些人中最為殊勝。而且，諸天、龍神、夜叉、乾闥婆、仙人、婆羅門等世間的導師，都會來到這位菩薩面前，彎腰行禮，供養侍奉，這些導師的弟子們也都會禮敬、尊重、迎接、送別，心中認為這位菩薩最為殊勝，從而獲得信心，這就是菩薩的十六種不共之法。 自在王！菩薩所在的國界、村落、城鎮，能夠修習善法，遠離不善之法，能夠教化眾生，守護正法，並且出生在這樣的地方，獲得正見。父母所生之處，常常被師長禮敬尊重。這個國界中的眾生，在生命終結時不會墮入惡道。為什麼呢？因為菩薩用善法攝受眾生，使他們行善積福，所以他們命終之後都會轉生到人道或天道，這就是菩薩的十七種不共之法。 自在王！菩薩能夠隨順一切有助於修道的法門，各種神通都具足，所以一切魔障都不能得逞，這就是菩薩的十八種不共之法。 自在王！為什麼稱之為不共之法呢？因為菩薩能夠隨順一切佛法，這是聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）初發心時所沒有的，更何況是凡夫呢！ 這時，自在王菩薩對佛說：『稀有啊，世尊！世尊今天給予諸菩薩大智慧法門，無量的法光。依我理解佛所說的意義，如果有菩薩聽聞此經，就不會喜歡其他經典；如果有人聽聞此經，受持讀誦，就已經受持了一切佛法；如果有人受持此經，併爲他人宣說，就能用佛的正法成就眾生；如果有人認真修習此經，就是認真修習一切佛法；如果有人在此經中獲得忍耐，就稱為順忍；如果有人于'

【English Translation】 English version: Because of this reason. Why is that? Because the Bodhisattva has attained the unshared dharmas, these are the fifteen unshared dharmas of a Bodhisattva. O Sovereign King! If all the devas (gods), nagas (dragon deities), yakshas (guardian spirits), gandharvas (celestial musicians), immortals, great beings, brahmins, and other great masters of the world, upon seeing this Bodhisattva, would generate the same respect as they would for their own teachers, considering this Bodhisattva to be the most superior among them. Furthermore, the teachers of the world, such as devas, nagas, yakshas, gandharvas, immortals, and brahmins, would come before this Bodhisattva, bowing respectfully, offering service and attendance. The disciples of these teachers would also pay their respects, honor, welcome, and see them off, thinking in their hearts that this Bodhisattva is the most superior, thereby gaining faith. This is the sixteenth unshared dharma of a Bodhisattva. O Sovereign King! In the country, villages, and cities where a Bodhisattva resides, they are able to cultivate good dharmas, stay away from unwholesome dharmas, and are able to transform sentient beings, protecting the true dharma. They are born in such places and attain right view. The place where their parents gave birth to them is always respected and honored by teachers and elders. The sentient beings in this country will not fall into evil realms when their lives end. Why is that? Because the Bodhisattva uses good dharmas to gather sentient beings, leading them to perform meritorious deeds. Therefore, after their lives end, they will all be reborn in the human or heavenly realms. This is the seventeenth unshared dharma of a Bodhisattva. O Sovereign King! The Bodhisattva is able to follow all the dharmas that aid in the path of cultivation. They are fully equipped with all kinds of wisdom and spiritual powers, so all demonic obstacles cannot prevail. This is the eighteenth unshared dharma of a Bodhisattva. O Sovereign King! Why are they called unshared dharmas? Because the Bodhisattva is able to follow all the Buddha's dharmas, which are not possessed by those who have just begun their practice as Shravakas (those who hear the Buddha's teachings) or Pratyekabuddhas (those who attain enlightenment on their own), let alone ordinary beings! At that time, the Bodhisattva Sovereign King said to the Buddha, 'It is rare, O World Honored One! The World Honored One today bestows upon all Bodhisattvas great wisdom dharmas and immeasurable light of dharma. According to my understanding of the meaning of what the Buddha has said, if a Bodhisattva hears this sutra, they will not be fond of other sutras. If someone hears this sutra, upholds it, and recites it, they have already upheld all of the Buddha's dharmas. If someone upholds this sutra and explains it to others, they will be able to use the Buddha's true dharma to help sentient beings achieve enlightenment. If someone diligently practices this sutra, they are diligently practicing all of the Buddha's dharmas. If someone attains forbearance in this sutra, it is called 'following forbearance'; if someone in'

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此經中如所說行，則為隨順一切法行。世尊！若有菩薩不離此經，當知是人已得諸明神通為坐道場。」

佛告自在王：「如汝所說，若人不離此經，當知是人得諸明神通為坐道場。自在王！過去然燈佛前，威德佛、提沙佛、弗沙佛、光明佛前，有佛號天王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其佛世界嚴凈豐樂，天人充滿，其土平正，琉璃為地，閻浮檀金以為蓮華遍覆其土，柔軟細滑譬如天衣。是時世人身色長短、資生所有、園林池觀，皆如兜率天上，所須飲食應念即至，與天無異，唯有名別。其三千世界佛為法王，是故其佛號為天王。如轉輪王坐于正座，以法化民無不承順。天王如來亦復如是，坐師子法座，為一切天人演說於法。大眾坐處，東西八萬四千由旬，南北亦爾八萬四千由旬。天王如來說法之時，音聲遍滿三千大千世界，其諸天人盡敬尊重讚歎，行無上法以為法供。其土眾生——無有樂下法者，唯樂佛法；無有聲聞辟支佛名，況發心行者；唯有菩薩以為眷屬；無有女人亦不聞有淫慾之名——皆于蓮華結加趺坐自然化生，唯樂三法。何等為三？一者樂喜見佛；二者樂喜聞法；三者樂觀於法，好喜離行。其諸人眾修習經法常不放逸，福慧具足壽命無量阿僧祇

【現代漢語翻譯】 現代漢語譯本：如果按照這部經中所說的去做，那就是順應一切法的修行。世尊！如果有菩薩不離開這部經，應當知道這個人已經獲得各種明智神通，將要坐在菩提道場。 佛告訴自在王：『正如你所說，如果有人不離開這部經，應當知道這個人會獲得各種明智神通，將要坐在菩提道場。自在王！過去在燃燈佛（Dipamkara Buddha）之前，威德佛（Vipasyin Buddha）、提沙佛（Sikhin Buddha）、弗沙佛（Visvabhu Buddha）、光明佛（Krakucchanda Buddha）之前，有一尊佛號為天王如來（Devendra 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）。那位佛的世界莊嚴清凈，富饒安樂，天人充滿，那裡的土地平坦方正，以琉璃為地，閻浮檀金（Jambudvipa gold）做成的蓮花遍佈其上，柔軟細滑如同天衣。那時，世人的身形長短、生活所需、園林池塘，都如同兜率天（Tushita Heaven）一樣，所需的飲食應念即至，與天人無異，只是名稱不同。那個三千世界，佛是法王，因此那尊佛號為天王。如同轉輪王（Chakravartin）坐在正座上，用佛法教化民眾，沒有不順從的。天王如來也是如此，坐在獅子法座上，為一切天人演說佛法。大眾坐的地方，東西八萬四千由旬，南北也是八萬四千由旬。天王如來說法的時候，聲音遍滿三千大千世界，那些天人都恭敬尊重讚歎，以無上佛法作為供養。那裡的眾生——沒有喜歡下劣之法的，只喜歡佛法；沒有聲聞（Sravaka）、辟支佛（Pratyekabuddha）的名號，更何況是發心修行的人；只有菩薩作為眷屬；沒有女人，也沒有聽到過淫慾的名號——他們都在蓮花上結跏趺坐自然化生，只喜歡三種法。哪三種呢？一是喜歡見到佛；二是喜歡聽聞佛法；三是喜歡觀察佛法，愛好修行。那裡的人們修習佛經，常常不放逸，福德和智慧都具足，壽命無量阿僧祇（asamkhya）。

【English Translation】 English version: If one practices according to what is said in this sutra, then that is practicing in accordance with all dharmas. World Honored One! If there is a Bodhisattva who does not depart from this sutra, know that this person has already attained all the clear wisdom and spiritual powers and will sit at the Bodhi tree. The Buddha told King Self-Mastery: 'As you have said, if a person does not depart from this sutra, know that this person will attain all the clear wisdom and spiritual powers and will sit at the Bodhi tree. King Self-Mastery! In the past, before Dipamkara Buddha, before Vipasyin Buddha, Sikhin Buddha, Visvabhu Buddha, and Krakucchanda Buddha, there was a Buddha named Devendra Tathagata, Arhat, Samyaksambuddha, Vidya-charana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shasta deva-manushyanam, Buddha, Bhagavan. That Buddha's world was adorned, pure, prosperous, and peaceful, filled with gods and humans. The land was flat and even, with lapis lazuli as the ground, and Jambudvipa gold lotuses covering the land, soft and smooth like celestial garments. At that time, the people's body sizes, their necessities of life, gardens, and ponds were all like those in Tushita Heaven. The food and drink they needed would appear instantly, no different from the gods, only the names were different. In that three thousand world, the Buddha was the Dharma King, therefore that Buddha was named Devendra. Just as a Chakravartin sits on his throne and uses the Dharma to teach the people, and none disobey, so too was Devendra Tathagata, sitting on a lion's Dharma seat, expounding the Dharma for all gods and humans. The place where the assembly sat was 84,000 yojanas east to west, and 84,000 yojanas north to south. When Devendra Tathagata expounded the Dharma, his voice filled the three thousand great thousand worlds, and all the gods and humans respectfully honored and praised him, making offerings with the supreme Dharma. The beings in that land—none liked inferior dharmas, they only liked the Buddha Dharma; there were no names of Sravakas or Pratyekabuddhas, let alone those who had resolved to practice; only Bodhisattvas were their retinue; there were no women, nor was there any mention of lust—they were all born naturally, sitting in the lotus position on lotuses, and they only liked three dharmas. What are the three? First, they liked to see the Buddha; second, they liked to hear the Dharma; third, they liked to contemplate the Dharma, and they loved to practice. The people there practiced the sutras, were always diligent, and were complete in merit and wisdom, with immeasurable asamkhya lifespans.'

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劫，命終生天，謂到他佛土。若有菩薩命欲終時，上升于空高七多羅樹，唱大音言：『我於此土今當退沒。』時眾坐菩薩聞此聲已，皆共集會試其法忍，作如是言：『何等法退？何等法生？』時，是菩薩于大眾中而作是言：『此中無法若退若生，如來得阿耨多羅三藐三菩提時，知一切法無退無生。何以故？色不退不生，受想行識不退不生，更無異法必定可得，若我若眾生若壽命，退者生者。如來得阿耨多羅三藐三菩提時，知一切法皆空無相，空無相法不退不生，諸法離際、不作際、不起際、無生際，佛以為證，如是諸際亦不退不生。退名眾緣離，生名眾緣合，而是諸緣亦不退不生。』是菩薩于大眾中說是法已，然後乃退，其身滅已無灰無煙，即生他方現在佛前。是天王佛及諸菩薩，不著袈裟，皆著自生凈妙天衣，亦無結惑。世人調順皆得無生法忍，不為眾生廣說諸法，而諸眾生其根明利，小發即悟。若天王佛為諸菩薩演說法時，其諸天人普皆能知，或得法忍，或得陀羅尼，或得樂說無礙，或得諸三昧。

「自在王！是天王佛其大名聞普流十方，於一切天人之中，廣說此四自在經，七萬二千菩薩得受阿耨多羅三藐三菩提記。時有菩薩名曰凈光，不得受記，作如是念：『今諸菩薩得受記者，持戒儀式，行道念慧，方

【現代漢語翻譯】 現代漢語譯本：劫數終了，生命結束而昇天，是指到達其他佛的國土。如果有菩薩生命將要結束時，會升到空中七多羅樹（一種高大的樹）的高度，發出洪亮的聲音說：『我將要在這個國土退沒（指死亡）。』當時在座的菩薩們聽到這個聲音后，都會一起試探他的法忍（對佛法的忍耐和理解），這樣問道：『什麼法會退？什麼法會生？』這時，這位菩薩在大眾中這樣說道：『這裡沒有法會退，也沒有法會生。如來（佛的稱號）證得阿耨多羅三藐三菩提（無上正等正覺）時，知道一切法無退無生。為什麼呢？色（物質現象）不退不生，受（感受）、想（思維）、行（意志）、識（意識）不退不生，再沒有其他不同的法可以確定得到，無論是「我」還是眾生還是壽命，都沒有退和生。如來證得阿耨多羅三藐三菩提時，知道一切法皆是空無相，空無相的法不退不生，諸法遠離邊際、不造作邊際、不起邊際、無生邊際，佛可以作為證明，這樣的邊際也不退不生。退是指眾緣離散，生是指眾緣聚合，而這些因緣也不退不生。』這位菩薩在大眾中說完這些法后，然後才退沒，他的身體滅盡后沒有灰燼也沒有煙霧，立即往生到其他世界的現在佛前。那位天王佛和諸位菩薩，不穿袈裟，都穿著自己化生的清凈美妙的天衣，也沒有煩惱和迷惑。世人調順，都得到無生法忍（對無生之法的理解和接受），不為眾生廣泛宣說諸法，而眾生根基明利，稍加啓發就能領悟。如果天王佛為諸菩薩演說佛法時，那些天人和天眾都能明白，有的得到法忍，有的得到陀羅尼（總持，記憶和理解佛法的能力），有的得到樂說無礙（辯才無礙），有的得到各種三昧（禪定）。 自在王！這位天王佛的大名聲傳遍十方，在一切天人之中，廣泛宣說這部《四自在經》，有七萬二千位菩薩得到阿耨多羅三藐三菩提的授記。當時有一位菩薩名叫凈光，沒有得到授記，他這樣想：『現在這些得到授記的菩薩，他們的持戒儀式、修行、念慧，都比我強嗎？』

【English Translation】 English version: When a kalpa (an extremely long period of time) ends, and a life ends with rebirth in heaven, it means reaching another Buddha's land. If a Bodhisattva is about to end his life, he will rise into the air to the height of seven Tala trees (a tall tree), and proclaim in a loud voice: 'I am about to depart from this land.' When the Bodhisattvas present hear this voice, they will all test his Dharma-kṣānti (patience and understanding of the Dharma), asking: 'What Dharma will cease? What Dharma will arise?' At this time, the Bodhisattva will say to the assembly: 'Here, there is no Dharma that ceases or arises. When the Tathagata (title of a Buddha) attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), he knew that all Dharmas neither cease nor arise. Why? Form (material phenomena) neither ceases nor arises, feeling, perception, volition, and consciousness neither cease nor arise. There is no other Dharma that can be definitely obtained, whether it is 'I', sentient beings, or lifespan, that ceases or arises. When the Tathagata attained Anuttara-samyak-sambodhi, he knew that all Dharmas are empty and without characteristics. Empty and without characteristics Dharmas neither cease nor arise. All Dharmas are beyond boundaries, without creating boundaries, without arising boundaries, without birth boundaries. The Buddha can attest to this, and these boundaries also neither cease nor arise. Cessation means the separation of conditions, and arising means the aggregation of conditions, but these conditions also neither cease nor arise.' After this Bodhisattva has spoken this Dharma to the assembly, he will then depart. His body will be extinguished without ashes or smoke, and he will immediately be reborn in front of the present Buddha in another world. That Heavenly King Buddha and all the Bodhisattvas do not wear kasayas (monk's robes), but all wear pure and wonderful heavenly garments that are self-generated, and they have no afflictions or delusions. The people of the world are harmonious and have all attained the Dharma-kṣānti of non-arising (understanding and acceptance of the Dharma of non-arising). They do not widely preach the Dharma to sentient beings, but sentient beings have sharp roots, and they can understand with a little guidance. If the Heavenly King Buddha expounds the Dharma to the Bodhisattvas, those heavenly beings and celestial beings can all understand, some attain Dharma-kṣānti, some attain Dharani (total retention, the ability to remember and understand the Dharma), some attain unobstructed eloquence, and some attain various Samadhis (meditative states). O King of Freedom! The great fame of this Heavenly King Buddha spreads throughout the ten directions. Among all heavenly beings and humans, he widely expounds this 'Four Freedoms Sutra'. Seventy-two thousand Bodhisattvas have received predictions of attaining Anuttara-samyak-sambodhi. At that time, there was a Bodhisattva named Pure Light who did not receive a prediction. He thought: 'Are these Bodhisattvas who have received predictions superior to me in their observance of precepts, practice, mindfulness, and wisdom?'

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便神力，陀羅尼三昧，不勝於我，以何緣故，今得受記，而我不得。』時天王佛，知其心念，告凈光言；『善男子！于未來世當有佛出，號曰然燈，彼佛當與汝受記。』時凈光菩薩，聞佛語已，心大喜悅，上升于空作如是言：『若然燈佛，過恒沙劫而後乃出，當知我已得受阿耨多羅三藐三菩提記。何以故？諸佛所言皆無虛妄，諸佛皆是真實語者。』

「自在王！于意云何，彼時凈光菩薩豈異人乎？則我身是。我從是來得值光明佛，我從彼佛得聞是法，聞已受持得光印三昧。從是已后復值弗沙佛，我從彼佛得聞是法，聞已受持得眾明三昧。從是已后復值提沙佛，得聞是法，聞已受持得照明三昧。從是已后復值威德佛，我從彼佛得聞是法，聞已受持得順法忍。從是已后復值然燈佛，我從彼佛得無生法忍，證此四自在，謂戒自在、神通自在、智自在、慧自在。

「自在王！以是緣故，若於今世，若我滅后，善男子善女人求菩薩乘者，得聞是經，聞已受持，當知是等皆疾得為菩提真智，得此四自在，能轉法輪，于佛無上正法之中當得慧光。」

說是經時，萬六千菩薩得無生法忍，萬二千人皆發阿耨多羅三藐三菩提心，三千大千世界六種震動，百千萬諸天喜而唱言：「在在處處有說是經，當知此中則為是佛，

【現代漢語翻譯】 現代漢語譯本：『他的神通力量，陀羅尼三昧（總持禪定），都不勝過我，因為什麼緣故，他現在得到授記，而我卻不能得到？』當時天王佛，知道他心中的想法，告訴凈光說：『善男子！在未來的世間，當有佛出世，名號叫做然燈（Dipamkara），那位佛會給你授記。』當時凈光菩薩，聽了佛的話后，心中非常喜悅，上升到空中說：『如果然燈佛，要經過恒河沙數劫之後才出現，應當知道我已經得到阿耨多羅三藐三菩提（無上正等正覺）的授記了。為什麼呢？諸佛所說的話都沒有虛妄，諸佛都是說真實話的人。』 『自在王！你認為怎麼樣，那時凈光菩薩難道是別人嗎？就是我的前身。我從那時以來遇到光明佛，我從那位佛那裡聽聞這個法，聽聞后受持得到了光印三昧（光明印禪定）。從那以後又遇到弗沙佛（Phussa），我從那位佛那裡聽聞這個法，聽聞后受持得到了眾明三昧（眾光明禪定）。從那以後又遇到提沙佛（Tissa），聽聞這個法，聽聞后受持得到了照明三昧（照明禪定）。從那以後又遇到威德佛（Vipassi），我從那位佛那裡聽聞這個法，聽聞后受持得到了順法忍（隨順真理的忍耐）。從那以後又遇到然燈佛，我從那位佛那裡得到了無生法忍（對不生不滅真理的忍耐），證得了這四種自在，就是戒自在（持戒的自在）、神通自在（神通的自在）、智自在（智慧的自在）、慧自在（般若智慧的自在）。』 『自在王！因為這個緣故，如果在當今世，或者我滅度之後，善男子善女人求菩薩乘的人，能夠聽聞這部經，聽聞后受持，應當知道這些人都會很快得到菩提真智（覺悟的真實智慧），得到這四種自在，能夠轉法輪（宣說佛法），在佛的無上正法之中，應當得到智慧的光明。』 說完這部經的時候，一萬六千位菩薩得到了無生法忍，一萬二千人都發起了阿耨多羅三藐三菩提心，三千大千世界發生了六種震動，百千萬諸天歡喜地唱言：『在在處處有宣說這部經的地方，應當知道這裡就是佛，'

【English Translation】 English version: 'His supernatural powers, the dharani samadhi (meditative concentration of holding), are not superior to mine. For what reason is it that he now receives a prediction, while I do not?' At that time, the Heavenly King Buddha, knowing his thoughts, said to Pure Light: 'Good man! In the future world, there will be a Buddha who appears, named Dipamkara (the Lamp Bearer), and that Buddha will give you a prediction.' At that time, Bodhisattva Pure Light, having heard the Buddha's words, was greatly delighted and rose into the sky, saying: 'If the Buddha Dipamkara appears after countless kalpas (eons), then know that I have already received the prediction of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Why? Because the words of all Buddhas are not false, and all Buddhas are speakers of truth.' 'King of Freedom! What do you think, was the Bodhisattva Pure Light at that time someone else? It was my own former self. From that time, I encountered the Buddha of Light, and from that Buddha, I heard this Dharma, and having heard it, I received and attained the Light Seal Samadhi (meditative concentration of the light seal). From then on, I again encountered the Buddha Phussa, and from that Buddha, I heard this Dharma, and having heard it, I received and attained the Samadhi of Many Lights (meditative concentration of many lights). From then on, I again encountered the Buddha Tissa, and heard this Dharma, and having heard it, I received and attained the Illuminating Samadhi (meditative concentration of illumination). From then on, I again encountered the Buddha Vipassi, and from that Buddha, I heard this Dharma, and having heard it, I received and attained the Acceptance of the Dharma (acceptance of the truth). From then on, I again encountered the Buddha Dipamkara, and from that Buddha, I attained the Acceptance of the Non-Origination of Dharma (acceptance of the truth of non-origination), and I realized these four freedoms, namely, the freedom of precepts, the freedom of supernatural powers, the freedom of wisdom, and the freedom of insight.' 'King of Freedom! For this reason, if in this present world, or after my extinction, good men and good women who seek the Bodhisattva path, are able to hear this sutra, and having heard it, receive and uphold it, know that these people will quickly attain the true wisdom of Bodhi (enlightenment), attain these four freedoms, be able to turn the Dharma wheel (teach the Dharma), and within the Buddha's unsurpassed true Dharma, they will attain the light of wisdom.' When this sutra was spoken, sixteen thousand Bodhisattvas attained the Acceptance of the Non-Origination of Dharma, twelve thousand people all generated the mind of Anuttara-samyak-sambodhi, the three thousand great thousand worlds shook in six ways, and hundreds of millions of devas (gods) rejoiced and proclaimed: 'Wherever this sutra is spoken, know that this place is the Buddha,'

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若有眾生得聞此經，當知此人善根深厚。」

爾時慧命阿難白佛言：「世尊！當何名此經？云何受持？」

佛告阿難：「此經名為『四自在神力』，當奉持之。」

佛說此已，自在王菩薩及阿難、一切天人，聞佛所說，歡喜受持。

自在王菩薩經卷下

【現代漢語翻譯】 現代漢語譯本：如果眾生能夠聽聞這部經，應當知道這個人善根深厚。 當時，慧命阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）對佛說：『世尊！這部經應當叫什麼名字？我們應該如何受持？』 佛告訴阿難：『這部經名為《四自在神力》（Four Powers of Sovereignty），應當奉行和受持。』 佛說完這些話后，自在王菩薩（Sovereign King Bodhisattva）以及阿難、一切天人和阿修羅，聽聞佛所說，都歡喜地接受並奉行。 《自在王菩薩經》下卷

【English Translation】 English version: If there are sentient beings who hear this sutra, know that this person has deep roots of goodness. At that time, the venerable Ananda (one of the ten great disciples of the Buddha, known for his strong memory) said to the Buddha, 'World Honored One! What should this sutra be called? How should we uphold it?' The Buddha told Ananda, 'This sutra is called the 'Four Powers of Sovereignty' (Four Powers of Sovereignty), and it should be practiced and upheld.' After the Buddha finished speaking, the Sovereign King Bodhisattva (Sovereign King Bodhisattva), as well as Ananda, all the gods, humans, and asuras, having heard what the Buddha said, joyfully accepted and practiced it. The Lower Volume of the Sovereign King Bodhisattva Sutra

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