T14n0459_佛說文殊悔過經

大正藏第 14 冊 No. 0459 佛說文殊悔過經

No. 459

佛說文殊悔過經

西晉月氏國三藏竺法護譯

聞如是：

一時佛在羅閱祇耆阇崛山中，與大比丘眾俱，比丘千二百五十，菩薩無央數——一切大聖神通已達，逮得總持，攬十方慧，立三脫門，曉了三世，無所掛礙頒宣三寶救濟三界，開演三乘使曉本無無上正真。

爾時，文殊師利菩薩游羅閱祇耆阇崛山，與諸菩薩、不可稱計諸大弟子，天、龍、鬼神、干沓和、阿須倫、迦留羅、真陀羅、摩睺勒等眷屬圍繞，而為眾生廣說經法，開演分別志三乘學。其來聽者本學聲聞，尋問文殊四聖諦事；學緣覺者則已自問十二緣起深奧之事；學大乘者則從已行咨問，咸受六度無極、四等四恩，善權方便無極大道；或問神通、四無放逸、四等心行諸分別辯菩薩之道，三十七品不退轉地超入寂滅；或問土界悔過之處、十地、十忍、十分別事、十瑞、十持、十印、十三昧定；或有問于不壞諸法，入於一義無從生忍。文殊師利各隨所問而發遣之，可悅其心令無餘疑。

爾時，會中有諸新學發意菩薩而來聽受——不能將護罪福之緣，陰蓋所覆而為虛妄、狐疑所蔽，習在顛倒、無勇猛志、依倚形色、抱怯弱心，不能咨啟

【現代漢語翻譯】現代漢語譯本《佛說文殊悔過經》

西晉月氏國三藏竺法護譯

我聽到的是這樣的：

一時，佛陀在羅閱祇（Rāmagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，靈鷲山）中，與眾多大比丘在一起。比丘有一千二百五十人，菩薩的數量無法計算——他們都是已經證得神通的大聖者，獲得了總持（dhāraṇī，總攬憶持一切法而不忘失的智慧），掌握了十方世界的智慧，確立了三解脫門（三解脫門指空門、無相門、無作門），通曉過去、現在、未來三世，沒有任何掛礙地宣揚佛法僧三寶，救濟欲界、色界、無色界三界眾生，開演聲聞乘、緣覺乘、菩薩乘三乘佛法，使他們明白一切事物本無自性的無上正真之理。

當時，文殊師利（Mañjuśrī）菩薩游化于羅閱祇的耆阇崛山，與諸位菩薩、不可計數的眾多大弟子，以及天（deva）、龍（nāga）、鬼神（yakṣa）、干沓和（gandharva，香神）、阿須倫（asura，非天）、迦留羅（garuḍa，金翅鳥）、真陀羅（kiṃnara，緊那羅，歌神）、摩睺勒（mahoraga，大蟒神）等眷屬圍繞，為眾生廣泛地宣說經法，開示演說分別三乘的學問。前來聽法的人中，原本學習聲聞乘的人，會向文殊菩薩請教關於四聖諦（catvāri-āryasatyāni，苦、集、滅、道）的事情；學習緣覺乘的人，則已經自己探究十二緣起（dvādaśāṅga-pratītyasamutpāda，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）深奧的道理；學習大乘的人，則會從自己的修行出發進行請教，都接受六度（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、般若）無極、四等（catasra-apramāṇatās，慈、悲、喜、舍）四恩，以及善巧方便的無極大道；或者有人請教神通、四無放逸（catvāri apramāṇāni，四種增上心，即慈、悲、喜、舍）、四等心行等各種分別辯論菩薩之道，以及三十七道品（bodhipākṣikadharmāḥ，四念處、四正勤、四如意足、五根、五力、七菩提分、八正道分）不退轉地，從而超越進入寂滅之境；或者有人請教關於國土世界悔過之處、十地（daśa-bhūmi，菩薩修行的十個階段）、十忍（daśa-kṣānti，十種忍辱）、十分別事、十瑞、十持、十印、十三昧定等問題；或者有人請教關於不壞諸法，從而進入一義無生法忍（anutpattika-dharma-kṣānti，對一切法不生不滅的真理的證悟）。文殊師利菩薩根據他們所提出的問題，分別給予解答，使他們心生喜悅，沒有絲毫疑惑。

當時，法會中有些新學、剛剛發菩提心的菩薩前來聽法——他們不能守護自己的罪業和福德之緣，被陰蓋（五陰的覆蓋）所矇蔽而產生虛妄的想法，被狐疑所遮蔽，習慣於顛倒的見解，沒有勇猛精進的志向，依倚于外在的形色，懷抱怯弱的心，不能夠進行請教。

【English Translation】 English version The Sutra of Repentance Spoken by Mañjuśrī Buddha

Translated by Dharma Rakṣa, a Tripiṭaka Master from the Yuezhi Kingdom of the Western Jin Dynasty

Thus have I heard:

At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa (Vulture Peak) in Rāmagṛha (Rajgir), together with a large assembly of bhikṣus (monks). There were one thousand two hundred and fifty bhikṣus, and countless bodhisattvas—all great sages who had attained supernatural powers, acquired dhāraṇī (retentive memory and wisdom), grasped the wisdom of the ten directions, established the three doors of liberation (emptiness, signlessness, and wishlessness), understood the three periods of time (past, present, and future), and without any hindrance, proclaimed the Three Jewels (Buddha, Dharma, Sangha), rescued the beings of the three realms (desire realm, form realm, formless realm), and expounded the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna) to enable them to understand the unsurpassed true reality of the inherent non-existence of all things.

At that time, Mañjuśrī Bodhisattva was traveling in Mount Gṛdhrakūṭa in Rāmagṛha, surrounded by various bodhisattvas, countless great disciples, and retinues of devas (gods), nāgas (dragons), yakṣas (spirits), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical birds), kiṃnaras (celestial musicians), mahoragas (great serpents), and others, extensively expounding the Dharma for sentient beings, explaining and distinguishing the learning of the Three Vehicles. Among those who came to listen, those who originally studied the Śrāvakayāna (the Vehicle of Hearers) would inquire of Mañjuśrī about the Four Noble Truths (duḥkha, samudaya, nirodha, and marga); those who studied the Pratyekabuddhayāna (the Vehicle of Solitary Buddhas) had already inquired about the profound matters of the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, six sense organs, contact, feeling, craving, grasping, becoming, birth, old age and death); those who studied the Mahāyāna (the Great Vehicle) would inquire based on their own practice, all receiving the Six Pāramitās (giving, morality, patience, effort, meditation, and wisdom), the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), and the unsurpassed Great Path of skillful means; or some would inquire about supernatural powers, the Four Right Exertions, the Four Immeasurables, and various distinctions of the Bodhisattva Path, as well as the Thirty-Seven Factors of Enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the noble eightfold path), the irreversible stage, and surpassing entry into nirvana; or some would inquire about the places for repentance in the Buddha-fields, the Ten Bhūmis (ten stages of a bodhisattva's path), the Ten Kṣāntis (ten kinds of forbearance), the ten distinctions, the ten auspicious signs, the ten holdings, the ten seals, and the thirteen samādhis; or some would inquire about the non-destruction of all dharmas, entering into the non-origination of the forbearance of one meaning. Mañjuśrī Bodhisattva answered each question according to what was asked, delighting their hearts and leaving no doubt.

At that time, in the assembly, there were some newly learning bodhisattvas who had just aroused the aspiration for enlightenment and came to listen—they were unable to protect the causes of their sins and merits, were covered by the skandhas (aggregates) and thus had false thoughts, were obscured by doubt and suspicion, were accustomed to inverted views, had no courageous aspiration, relied on external forms, harbored timid hearts, and were unable to inquire.

文殊師利，凈除因緣一切罪苦、修學大乘至無上道。

時彼會中有一菩薩，名曰如來齊光照耀，見諸新學菩薩心念志懷猶豫、不能自決，則前白問文殊師利無罪之事、悔過之義、無失勸助、咨請無過、不違誘進。

文殊師利即答如來齊光照耀菩薩：「是，族姓子！菩薩大士欲除罪業、奉行平等、入於過去當來現在佛法，五體投地尋復起立，右膝著地，口自說言：『一切眾生從於左路、著於左道，其在邪見，悉當立之於賢聖法。』

「欲化一切眾生之類皆至無上正真平等之道，以是之故，右膝著地當宣此言：『猶若如來、至真、等正覺詣于道場坐尊樹時，蠲除一切眾惡之法、諸善普備，吾亦如之。』

「觀首遍體以手摩之，重以右手而指于地：『吾當降魔並及官屬。若得佛道，令一切人、眾生之類，消伏魔事及外怨敵。』坐佛樹下指地要誓成佛聖慧，如本世尊右手指地降十八億諸魔官屬。以是之故，所以右掌而案著地，以當左手案著于地。

「又跪左膝口說此言：『假使有人住愚癡法，所受顛倒而不順義、𢤱悷難化、不成好器、慳貪垢穢而處危害、訾毀同學，今者識道，改往修來，而皆諦受於四恩行。』是以左手及與左膝著于地矣。

「假使頭腦著于地時，口演此言：『使一切人

【現代漢語翻譯】現代漢語譯本：文殊師利（Manjushri，智慧的象徵），爲了清除所有因緣帶來的罪苦，修學大乘（Mahayana，佛教的一個主要分支）直至無上道（Anuttara-samyak-sambodhi，無上正等正覺）。

當時，法會中有一位菩薩，名叫如來齊光照耀（Tathagata Samantaprabha，如來普遍的光明），他看到新學的菩薩們心念和志向猶豫不定，不能自己決斷，於是上前請問文殊師利關於無罪之事、懺悔之義、無失的勸助、諮詢請教沒有過失、不違背誘導進步的方法。

文殊師利回答如來齊光照耀菩薩說：『是的，善男子！菩薩大士想要消除罪業、奉行平等、進入過去、未來、現在諸佛的佛法，應該五體投地，然後起身，右膝著地，口中自己說：『一切眾生都從左路走，執著於左道，他們的見解是邪見，都應當使他們安立於賢聖之法。』

『想要教化一切眾生都達到無上正真平等的道路，因此，右膝著地時應當宣說這些話：『猶如如來、至真、等正覺到達道場，坐在菩提樹下時，清除一切眾惡之法，諸善普皆具備，我也像他一樣。』

『觀察頭部，用手遍摩全身，再用右手指向地面：『我應當降伏魔及其眷屬。如果我能證得佛道，就讓一切人、一切眾生，都能消除魔事以及外來的怨敵。』坐在菩提樹下，指著地面立下誓言，成就佛的聖慧，就像本師世尊（Shakyamuni Buddha，釋迦牟尼佛）用右手指地，降伏十八億諸魔官屬一樣。因此，用右掌按在地上，也用左手按在地上。

『又跪下左膝，口中說這些話：『假使有人住在愚癡之法中，所接受的都是顛倒而不順應真義的，剛愎自用難以教化，不能成為好的器皿，慳吝貪婪，污穢不堪，處在危害之中，誹謗詆譭同學，現在認識了正道，改正過去的錯誤，修習未來的善行，並且都能如實地接受四恩之行。』所以左手和左膝都要著地。

『假使頭腦著地的時候，口中演說這些話：『使一切人』

【English Translation】 English version: Manjushri (symbol of wisdom), in order to purify all sins and sufferings arising from conditions, and to study the Mahayana (a major branch of Buddhism) until reaching Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment).

At that time, there was a Bodhisattva in the assembly named Tathagata Samantaprabha (the universal light of the Tathagata), who saw that the newly learning Bodhisattvas were hesitant in their thoughts and aspirations, unable to make decisions on their own. Therefore, he stepped forward to ask Manjushri about matters of innocence, the meaning of repentance, faultless encouragement, seeking advice without error, and methods of inducement and progress that are not contrary to the Dharma.

Manjushri replied to the Bodhisattva Tathagata Samantaprabha: 'Yes, son of a noble family! If a Bodhisattva Mahasattva wishes to eliminate karmic obstacles, practice equality, and enter the Buddhadharma of the past, future, and present, they should prostrate with their five limbs touching the ground, then rise, place their right knee on the ground, and say these words: 'All sentient beings are walking the left path, clinging to the left way, and their views are wrong. All of them should be established in the Dharma of the wise and noble.'

'Wishing to transform all beings to reach the unsurpassed, true, equal, and correct path, therefore, when the right knee is on the ground, these words should be proclaimed: 'Just as the Tathagata, the truly enlightened one, the perfectly enlightened one, arrived at the Bodhi tree in the place of enlightenment, eliminated all evil dharmas, and was fully equipped with all good qualities, so shall I be.'

'Observe the head, rub the entire body with the hands, and then point to the ground with the right hand: 'I shall subdue the demons and their retinues. If I attain Buddhahood, may all people and all sentient beings be able to eliminate demonic affairs and external enemies.' Sitting under the Bodhi tree, pointing to the ground, make a vow to achieve the wisdom of a Buddha, just as Shakyamuni Buddha (the original teacher) pointed to the ground with his right hand and subdued eighteen billion demonic retinues. Therefore, the right palm is pressed on the ground, and the left hand is also pressed on the ground.'

'And kneeling on the left knee, say these words: 'Suppose there are people who dwell in the dharma of ignorance, accepting inverted views that do not accord with the truth, stubborn and difficult to transform, unable to become good vessels, stingy and greedy, defiled and in danger, slandering and disparaging fellow practitioners. Now, recognizing the right path, correcting past mistakes, cultivating future good deeds, and being able to truly accept the practice of the four kinds of grace.' Therefore, the left hand and the left knee should be placed on the ground.

'Suppose when the head touches the ground, these words are spoken: 'May all people'

棄除貢高、自大之心，孝順父母、奉敬尊長——若干種養——當以逮得無能見頂佛之髻相，越度一切世間諸法，身過三界，慧逾虛空。今吾自歸，以是五體投地禮德使諸眾生至成大道。』

「世俗之人生長五蓋，以此功德自然棄除五蓋之蔽、具足五根、究竟五力、絕滅五欲、逮得五通、遠離五陰、成就五眼。其在五趣眾生之類，獲致殊特五法之行、禁戒差特，三昧智慧修于解脫、度知見事。以是五體投地之德，陰蓋以消，住根、力者常念如來，未曾舍懷。

「復說此言：『諸佛、世尊唯垂恩慈而見愍念，於是一切十方世界所有菩薩上至諸佛，慧無掛礙，其行不二，於是平等將護法相，以法身體清凈之言，無有解說、鮮潔之心而無有心。一切諸法慧無陰蔽，無來、無去，於一切智悉愍普見，等入如來證明要義，過去、當來、今現在法。識知罪福因緣之報，諸佛、世尊乃為聖眼，其慧成就悉能證明，為人重任備精進已。吾從本際至於生死，于真諦際而自迷惑，不能敏達無所識知，處在非法興於法想、違犯政律以為律想、非是眾祐為眾祐想、興發不善以為善想。心隨顛倒，不了無常、苦、空非身，自貪見身諸惡罪業，所為非法，不順典約佛所禁限。

「『自犯此罪、若教他人，方當所作罪蓋塵勞——不聽

【現代漢語翻譯】現代漢語譯本：『捨棄貢高自大之心，孝順父母，尊敬長輩——通過多種方式培養——應當能夠達到無法看見頂的佛的頭髮肉髻相（Uṣṇīṣa，佛頂的肉髻，是佛的三十二相之一），超越一切世間諸法，身過三界（欲界、色界、無色界），智慧超過虛空。現在我皈依，以這五體投地（prostration，佛教的一種禮拜方式）的禮拜功德，使一切眾生最終成就大道。』『世俗之人增長五蓋（pañca nivaraṇa，貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋），憑藉此功德自然捨棄五蓋的遮蔽，具足五根（pañcendriyāṇi，信根、精進根、念根、定根、慧根），究竟五力（pañca balāni，信力、精進力、念力、定力、慧力），斷滅五欲（pañca kāmaguṇā，色、聲、香、味、觸），獲得五通（pañcābhijñā，天眼通、天耳通、他心通、宿命通、神足通），遠離五陰（pañca skandha，色、受、想、行、識），成就五眼（pañca cakṣūṃsi，肉眼、天眼、慧眼、法眼、佛眼）。那些在五趣（pañca gati，地獄、餓鬼、畜生、人、天）中的眾生，獲得殊勝的五法之行、禁戒的差別，三昧（samādhi，禪定）智慧修習于解脫，度脫知見之事。憑藉這五體投地的功德，陰蓋得以消除，安住于根、力者常常憶念如來，未曾捨棄。』『又說此言：『諸佛、世尊唯獨垂憐恩慈而見愍念，於是一切十方世界所有菩薩上至諸佛，智慧沒有掛礙，其行持不二，於是平等地守護法相，以法身體清凈之言，沒有解說、鮮潔之心而無有心。一切諸法智慧沒有陰蔽，無來無去，於一切智慧悉皆愍念普遍照見，平等進入如來證明的要義，過去、當來、今現在法。識別知曉罪福因緣的報應，諸佛、世尊乃是聖眼，其智慧成就悉能證明，為人擔當重任已經具備精進。我從本初之際至於生死輪迴，于真諦（satya，佛教的根本真理）之際而自我迷惑，不能敏銳通達無所識知，處在非法中興起法想、違犯政律以為是律想、非是眾人的庇護卻以為是眾人的庇護、興發不善卻以為是善想。心隨顛倒，不了知無常、苦、空、非身，自貪戀執著于身體，造作諸惡罪業，所作所為都是非法，不順從典章約束，違背佛所禁止的界限。『自己犯下這些罪過、或者教唆他人，方才應當所作的罪蓋塵勞——不聽』

【English Translation】 English version: 'Abandoning arrogance and pride, being filial to parents, and respecting elders—cultivating in various ways—one should be able to attain the Uṣṇīṣa (the protuberance on the crown of the Buddha's head, one of the thirty-two major marks of a Buddha) of a Buddha whose top cannot be seen, transcending all worldly dharmas, surpassing the three realms (triloka, the realm of desire, the realm of form, and the realm of formlessness) with the body, and whose wisdom exceeds the void. Now I take refuge, and with the merit of this prostration (pañcāṅgapratiṣṭhā, a form of Buddhist reverence), may all beings ultimately attain the Great Path.' 'Worldly people increase the five hindrances (pañca nivaraṇa, sensual desire, ill-will, sloth-torpor, restlessness-worry, and doubt). Through this merit, they naturally abandon the obscuration of the five hindrances, possess the five roots (pañcendriyāṇi, faith, vigor, mindfulness, concentration, and wisdom), perfect the five powers (pañca balāni, faith, vigor, mindfulness, concentration, and wisdom), extinguish the five desires (pañca kāmaguṇā, forms, sounds, smells, tastes, and textures), attain the five supernormal powers (pañcābhijñā, divine eye, divine ear, knowledge of others' minds, recollection of past lives, and magical powers), distance themselves from the five aggregates (pañca skandha, form, feeling, perception, mental formations, and consciousness), and accomplish the five eyes (pañca cakṣūṃsi, physical eye, divine eye, wisdom eye, dharma eye, and Buddha eye). Those beings in the five destinies (pañca gati, hell, hungry ghosts, animals, humans, and gods) obtain the special practice of the five dharmas, the distinctions of precepts and prohibitions, and cultivate samādhi (meditative absorption) and wisdom for liberation, transcending matters of knowledge and views. Through the merit of this prostration, the obscurations of the aggregates are eliminated, and those who abide in the roots and powers constantly remember the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha), never abandoning this thought.' 'Again, saying this: 'May the Buddhas, the World-Honored Ones, bestow grace and compassion and see with sympathy. Thus, all Bodhisattvas (Bodhisattva, a being on the path to Buddhahood) in the ten directions of the world, up to all the Buddhas, have wisdom without hindrance, and their conduct is non-dual. Therefore, they equally protect the characteristics of the Dharma, with the pure words of the Dharma body, without explanation, with a pure and undefiled mind, and without mind. All dharmas have wisdom without obscuration, without coming or going, and with all wisdom, they see with compassion and universally, equally entering the essential meaning of the Tathāgata's proof, the past, future, and present dharmas. Knowing the retribution of the causes and conditions of sin and merit, the Buddhas, the World-Honored Ones, are the sacred eye, and their accomplished wisdom can fully prove it, having already prepared diligence for the heavy responsibility for people. From the beginning to the cycle of birth and death, I am deluded at the point of the truth (satya, the fundamental truth of Buddhism), unable to be quick and perceptive, without knowledge, being in the unlawful and raising thoughts of the lawful, violating the political laws and thinking they are the laws, thinking that what is not the protection of the masses is the protection of the masses, and raising unwholesome thoughts and thinking they are wholesome thoughts. The mind follows inversion, not understanding impermanence, suffering, emptiness, and non-self, greedily clinging to the body, creating all evil karmas, and all actions are unlawful, not following the rules and regulations, violating the limits prohibited by the Buddha. 'Having committed these sins myself, or having instigated others, then the dust and toil of the sins that should be done—not listening.'

聞法、憎惡菩薩聖眾之業、不奉道教、見諸魔事、遠波羅蜜諸度無極、若人佈施抑令不為、壞人德本使不成就——吾今皆從十方諸佛、世尊光耀，悔過自首，不敢覆蔽，令除其殃，改往修來。

「『從今已后不敢復犯，勿復令我有眾罪蓋，墮于地獄、餓鬼、畜生、鬼神、貧窮，若在人中莫令乏匱、設在天上勿為貧天，博達眾經莫貧于道、財業豐饒莫使厄匱，用七法財以給少智。眼、耳、鼻、口、身、意陰蓋，斯侵親屬、心壞因緣。若生邊地，家室斗諍而相別離、臭惡瑕穢而不可忍。莫與如此眷屬共會，常使應行正士俱會而與相見。今從十方諸佛悔過，改往修來，不敢藏匿。』」

文殊師利言：「當復自責：『我前世時行不清凈，毀身、口、意，淫、怒、愚癡興心為害，放訑諛諂、多求無厭、積累惡業、誹謗輕調、毀佛法眾、不孝父母、蔑于尊長。眾祐凡人曀其功勛，不能自覺輕智慢聖，自嘆其身，求他長短，既身自犯，又勸他人其順行者教令越法。不知佛時、不知法時、不知僧時、不知善惡時，深沒貪、淫、瞋恚所沮，愚癡所蔽不能精進，嫉妒不實，兇暴難化。多所志慕，計任吾我，處人壽命興五趣念，乞求合集懷諛諂想，積累無限非法之行。自計有身，念是我所，無常為常想、苦為樂想、無身為身想、

【現代漢語翻譯】現代漢語譯本：聽聞佛法卻憎惡菩薩聖眾的事業，不信奉佛陀的教誨，只見各種魔事，遠離波羅蜜（Paramita，到彼岸）等各種度（一種修行方法）的無盡境界，如果有人佈施就阻止他們，破壞他人的德行根本使他們不能成就——我現在都從十方諸佛、世尊的光明照耀下，懺悔過錯，坦白承認，不敢隱瞞，使罪業消除，改過自新。『從今以後不敢再犯，不要再讓我有眾多罪惡覆蓋，墮入地獄（Naraka）、餓鬼（Preta）、畜生（Tiryagyoni）、鬼神（Deva）道、貧窮困苦之中，如果生在人間不要讓我缺乏所需，即使在天上也不要做貧窮的天人，廣泛通達各種經典不要在佛道上貧乏，財富事業豐饒不要讓我遭遇困厄，用七種法財（信、戒、慚、愧、聞、施、慧）來供給那些缺少智慧的人。眼、耳、鼻、口、身、意這些陰蓋，侵擾親屬，破壞因緣。如果生在邊遠地區，家庭內部爭鬥而互相分離，充滿臭惡瑕疵而令人無法忍受。不要和這樣的眷屬共同生活，常使我與應行正道的修行人相聚並互相見面。現在我從十方諸佛面前懺悔過錯，改過自新，不敢藏匿。』文殊師利（Manjusri，智慧的象徵）說：『應當再次自我責備：『我前世行為不清凈，毀壞身、口、意，因淫慾、嗔怒、愚癡而生起害人之心，放縱虛偽諂媚，貪求無厭，積累惡業，誹謗輕視，毀壞佛法僧三寶，不孝順父母，輕視長輩。對有福德的凡人嫉妒他們的功德，不能自覺，輕視智慧而傲慢聖賢，自我讚歎，尋找他人的缺點，自己已經犯錯，又勸說他人順從自己，教導他們越過佛法。不知什麼是佛時，不知什麼是法時，不知什麼是僧時，不知什麼是善惡時，深深沉溺於貪慾、淫慾、嗔恚的阻礙，被愚癡所矇蔽而不能精進，嫉妒虛假，兇暴難以教化。有許多欲望，只相信自己的想法，處在人道卻想著五趣（地獄、餓鬼、畜生、人、天），乞求聚集時懷著虛偽諂媚的想法，積累無數非法的行為。自認為有身體，認為身體是屬於我的，把無常當作常想，把痛苦當作快樂想，把無我當作有我想，

【English Translation】 English version: Hearing the Dharma (Buddha's teachings) but hating the works of the Bodhisattvas (enlightened beings), not following the teachings of the Buddha, only seeing demonic events, staying far away from the endless realms of Paramitas (perfections, ways to cross over) and other degrees (a method of practice), if someone gives alms, preventing them from doing so, destroying the root of others' virtues, making them unable to achieve anything—I now, from the light of all the Buddhas of the ten directions, the World Honored One, repent my faults, confess openly, not daring to conceal them, so that the sins may be eliminated, and I may correct my past and cultivate for the future. 『From now on, I dare not commit these offenses again, and may I not have numerous sins covering me, causing me to fall into Naraka (hell), Preta (hungry ghost), Tiryagyoni (animal realm), Deva (god realm), poverty and suffering. If I am born among humans, may I not lack what I need. Even if I am in the heavens, may I not be a poor Deva. May I be widely versed in all the scriptures and not be poor in the Dharma. May my wealth and career be abundant and not encounter hardship. May I use the seven treasures of the Dharma (faith, precepts, shame, remorse, learning, giving, wisdom) to provide for those who lack wisdom. May the skandhas (aggregates) of eye, ear, nose, mouth, body, and mind cover and harm relatives, destroying karmic connections. If I am born in a remote area, may there not be family disputes and separation, filled with foulness and impurity that are unbearable. May I not associate with such relatives, and may I always be in the company of those who practice the right path and meet with them. Now I repent my faults before all the Buddhas of the ten directions, correct my past and cultivate for the future, not daring to hide anything.』 Manjusri (symbol of wisdom) said: 『You should again reproach yourself: 『In my past lives, my actions were not pure, I harmed my body, speech, and mind, and I gave rise to harmful thoughts due to lust, anger, and ignorance. I indulged in flattery and deceit, greedily sought without satisfaction, accumulated evil karma, slandered and belittled, destroyed the Buddha, Dharma, and Sangha (the three jewels), was not filial to my parents, and disrespected elders. I envied the merits of blessed ordinary people, was not self-aware, belittled wisdom and was arrogant towards sages, praised myself, sought the faults of others, having already committed offenses myself, and also persuaded others to follow me, teaching them to transgress the Dharma. I did not know when it was the time of the Buddha, did not know when it was the time of the Dharma, did not know when it was the time of the Sangha, did not know when it was the time of good and evil, deeply immersed in the hindrances of greed, lust, and anger, obscured by ignorance and unable to be diligent, jealous and false, violent and difficult to transform. I had many desires, relied on my own thoughts, being in the human realm but thinking of the five realms (hell, hungry ghost, animal, human, heaven), harboring flattering thoughts when begging and gathering, accumulating countless unlawful actions. I considered that I had a body, thinking that the body belonged to me, taking impermanence as permanence, taking suffering as happiness, taking no-self as self,

不凈為凈想。墮四顛倒，種于惡業、醉於形色、迷於財業、惑于傲貴、荒於國位、亂于眷屬。所作過罪——見睹諸佛、聞所說法不肯咨受，不供聖眾，離於德本，舍度無極而忘道心、違失三寶，若復棄捐無盡正業無量功德及不可盡聖慧辯才，所欲自恣，從惡知識、遠於善友——從十方佛自首悔過，改往修來，不敢藏匿。』」

文殊師利復曰：「當自悔言：『我前世時志於下劣，所游土地而興誓願，毀訾大乘、遏斷正教、勸從邪徑、誹謗正法佛所頒宣深妙之典，若干種教抑制法輪使不通流。若身自犯、設教他人，勸助非法、破壞塔寺、敗亂聖眾、散縣聚落、毀大國土；若危城邑，謀圖帝主，害於種姓內外親屬；若復傷殘他人身體，令生瘡瘢，危其命根；閉于牢獄，若教人殺；其心迷荒，常懷狐疑，教人猶豫、說他罪殃，使不順戒、處於邪見，從異道教、反其正行；自懷怨心，亂他人意，令必瞋恚。所作過罪——若身自犯及教他人——皆從十方自首悔過，佛世光明唯蒙見濟，改往修來，不敢藏匿。』」

文殊師利曰：「當復悔過言：『我身前計有吾我、言是我所，所見顛倒，住于貪淫。心者無本而想有心，不能明瞭心如幻化也其本自然。不能分別諸佛之法、發於無上正真道意，而欲睹見道之處所。一切諸法悉

【現代漢語翻譯】現代漢語譯本：以不凈為凈的妄想。陷入四種顛倒，種下惡業，沉醉於外貌和色彩，迷惑于財富和產業，被傲慢和尊貴所迷惑，荒廢於國家地位，擾亂了家庭和眷屬。所犯下的過錯——見到諸佛、聽到所說的法卻不肯請教接受，不供養聖眾，遠離了功德的根本，捨棄了無極的度化而忘記了道心，違背和喪失了三寶，如果再拋棄無盡的正業、無量的功德以及不可窮盡的聖慧辯才，想要隨心所欲，親近惡知識、遠離善友——從十方佛面前坦白認錯，改正過去，修持未來，不敢隱瞞。'

文殊師利菩薩又說：『應當自己懺悔說：『我前世心志低下，所遊歷的土地都發下惡誓，詆譭大乘佛法、阻斷正教的傳播、勸人走上邪路、誹謗正法，對於佛所宣講的深奧微妙的經典，用各種方法抑制法輪的運轉，使佛法不能流通。無論是自己親自犯錯，還是教唆他人，勸人幫助非法之事、破壞佛塔寺廟、擾亂聖眾、離散縣城和村落、摧毀大的國土；或者危害城池，陰謀篡奪帝王的地位，殘害同族內外親屬；或者傷害殘疾他人的身體，使人身上留下瘡疤，危害他們的性命；把人關在監獄裡，或者教唆他人殺人；內心迷惑而荒唐，常常心懷狐疑，教唆他人猶豫不決、說別人的罪過和災禍，使人不遵守戒律、處於邪見之中，聽從異端的教導、違背正確的行為；自己懷有怨恨之心，擾亂他人的心意，使人必定產生嗔恨。所犯下的過錯——無論是自己親自犯錯還是教唆他人——都從十方佛面前坦白認錯，希望在佛世的光明中得到救濟，改正過去，修持未來，不敢隱瞞。』

文殊師利菩薩說：『應當再次懺悔說：『我身前執著于有『我』和『我的』，所見都是顛倒的，沉溺於貪婪和淫慾。心本來沒有根本卻妄想有心，不能明白心如幻化，其本性是自然的。不能分辨諸佛的法、發起無上正真道的心意，卻想要看到道的處所。一切諸法都'

【English Translation】 English version: To imagine impurity as purity. Falling into the four inversions, planting the seeds of evil karma, intoxicated by forms and colors, deluded by wealth and possessions, bewildered by arrogance and nobility, neglecting the state's affairs, and disrupting family and relatives. The transgressions committed—seeing all the Buddhas, hearing the Dharma preached but refusing to inquire and accept it, not making offerings to the Sangha, being separated from the root of virtue, abandoning the boundless liberation and forgetting the mind of the Path, violating and losing the Three Jewels, and further discarding the inexhaustible right actions, immeasurable merits, and inexhaustible sacred wisdom and eloquence, desiring to be self-willed, associating with evil teachers, and distancing oneself from good friends—I confess and repent before the Buddhas of the ten directions, correcting the past and cultivating the future, daring not to conceal anything.'

Manjushri Bodhisattva further said: 'One should repent and say: 'In my past lives, I was determined to be inferior, and in the lands I traveled, I made evil vows, slandering the Mahayana, blocking the propagation of the true teachings, encouraging people to follow wrong paths, and defaming the Right Dharma, the profound and subtle scriptures proclaimed by the Buddha, using various means to suppress the turning of the Dharma wheel, preventing the Dharma from flowing. Whether I personally committed the offense or instructed others, encouraging them to assist in unlawful matters, destroying pagodas and temples, disrupting the Sangha, scattering counties and villages, destroying great countries; or endangering cities, plotting to usurp the emperor's position, harming relatives both internal and external; or injuring and maiming the bodies of others, causing them to have sores and scars, endangering their lives; imprisoning them, or instructing others to kill; with a confused and荒唐 mind, constantly harboring suspicion, instructing others to hesitate, speaking of others' sins and calamities, causing them not to follow the precepts, being in wrong views, following heterodox teachings, violating the correct conduct; harboring resentment in one's own heart, disturbing the minds of others, causing them to certainly generate anger. The transgressions committed—whether I personally committed the offense or instructed others—I confess and repent before the Buddhas of the ten directions, hoping to be saved in the light of the Buddha's world, correcting the past and cultivating the future, daring not to conceal anything.'

Manjushri said: 'One should again repent and say: 'In my past life, I clung to the notion of 'I' and 'mine,' and what I saw was inverted, dwelling in greed and lust. The mind originally has no root, yet I imagined there to be a mind, unable to understand that the mind is like an illusion, its nature being natural. Unable to distinguish the Dharma of all the Buddhas, to generate the intention for the unsurpassed, true, and right Path, yet desiring to see the place of the Path. All Dharmas are'

無所有而反言有。其身、口、心所作善惡，皆從十方諸世光曜自首悔過，改往修來，不敢藏匿。

「『吾往本時所行佈施、持戒、忍辱、精進、一心、智慧，不解三昧，住顛倒見。若佈施者妄想求報、心念所取護于禁戒、想我他人修于忍辱、心倚著身奉持精進、住于眾想興發禪定、念應不應而想有人、樂於放逸貪求智慧、志慕歸道謂有處所，皆從十方世光悔過，改往修來，不敢藏匿。

「『吾往古時不能曉了正真之義、供養于佛，而反倚求色相莊嚴、八十種好。雖奉事佛，不能入於法界無所壞法、亦不曉了無所住法，而住諸法想法若干。設聞經法，若講說者思惟所趣，而不分別無為之法，計于聖眾而有數想、供養眾聖亦起悕望，皆從十方世光悔過，改往修來，不敢隱匿。

「『吾往古時希望諸法，求空處所，游于閑居，限節知足，少欲為德，不能識知一切法空、心無所著，爾乃可謂靜處燕坐住於法界。不能解達法界無受、及眾生界亦無所受，及依吾我立僻沉沒，不能行道。而計有人不修四恩，當救眾生亦不能濟，亦不曉了佛道自然相，亦自然於三十七道品之法見有吾起而倚求望，不知寂然沙門之義。出家所修奉受具戒，依比丘行，如是及余所造德本，因其德本獲致安隱。有為之福與無為安，超絕迥

【現代漢語翻譯】現代漢語譯本：一無所有卻反而說有。我的身、口、意所造作的善與惡，都從十方諸世的光明照耀下，坦白地懺悔過錯，改正以往的錯誤，修持未來的善行，不敢隱瞞。

『我過去所行的佈施（dana，給予）、持戒（sila，道德行為）、忍辱（ksanti，耐心）、精進（virya，努力）、一心（samadhi，專注）、智慧（prajna，洞察力），不瞭解三昧（samadhi，冥想），住在顛倒的見解中。如果佈施時妄想求回報、心中執著于所守護的戒律、想著我與他人而修忍辱、心思依賴於身體而奉行精進、停留在各種想法中而引發禪定、思考應不應思考的事情而認為有人存在、喜歡放縱而貪求智慧、立志歸向佛道卻認為有個歸宿之處，都從十方諸世的光明下懺悔過錯，改正以往的錯誤，修持未來的善行，不敢隱瞞。

『我過去不能明瞭真正之義、供養佛陀（Buddha），反而依賴於追求色相的莊嚴、八十種好。雖然侍奉佛陀，卻不能進入法界（dharmadhatu，一切法的本性）無所壞滅的法、也不明白無所住的法，卻住在各種法的想法中。即使聽聞經法，如果講說者只思考自己所感興趣的，而不分別無為之法，認為聖眾有數量的分別、供養眾聖也生起希望得到回報的想法，都從十方諸世的光明下懺悔過錯，改正以往的錯誤，修持未來的善行，不敢隱瞞。

『我過去希望諸法，尋求空曠的處所，遊走于閑靜的居所，限制慾望知足，以少欲為美德，卻不能認識到一切法皆空、心中沒有執著，這樣才能說是真正地在安靜的地方禪坐，安住在法界。不能理解法界沒有感受、以及眾生界也沒有感受，卻依賴於我與我的想法而陷入偏頗的沉沒，不能行道。卻認為有人不修四恩（父母恩、眾生恩、國王恩、三寶恩），想要救度眾生卻不能救濟，也不明白佛道的自然之相，也在三十七道品（bodhipaksika-dharmas，通往覺悟的三十七種修行方法）的法中看到有我而生起依賴和希望，不知道寂靜沙門（sramana，修行者）的意義。出家所修的奉受具足戒（upasampada，比丘戒），依照比丘（bhikkhu，出家男眾）的修行，像這樣以及其他所造的德本，因為這些德本而獲得安穩。有為的福報與無為的安樂，相差太遠。'

【English Translation】 English version: Having nothing, yet speaking as if having. All good and evil deeds done by my body, speech, and mind, I openly confess and repent under the light of all the worlds in the ten directions, correcting past mistakes and cultivating future good deeds, daring not to conceal anything.

'In the past, I practiced giving (dana), moral conduct (sila), patience (ksanti), diligence (virya), one-pointedness (samadhi), and wisdom (prajna), without understanding samadhi (meditation), dwelling in inverted views. If, when giving, I had deluded thoughts of seeking reward; if my mind clung to the precepts I guarded; if I thought of myself and others while practicing patience; if my mind relied on the body while diligently practicing; if I dwelt in various thoughts while developing meditative concentration; if I thought about what should or should not be thought about and imagined someone existed; if I delighted in indulgence and greedily sought wisdom; if I aspired to return to the Path but thought there was a place to return to, I now confess and repent under the light of all the worlds in the ten directions, correcting past mistakes and cultivating future good deeds, daring not to conceal anything.

'In the past, I could not understand the true meaning of reality and made offerings to the Buddha (Buddha), but instead relied on seeking the adornment of physical appearances and the eighty minor marks. Although I served the Buddha, I could not enter the Dharmadhatu (the realm of all phenomena) of indestructible Dharma, nor did I understand the Dharma of non-abiding, but instead dwelt in various thoughts about phenomena. Even if I heard the scriptures, if the speaker only considered what interested him and did not distinguish the unconditioned Dharma, if I counted the number of the holy assembly and had expectations when making offerings to the holy ones, I now confess and repent under the light of all the worlds in the ten directions, correcting past mistakes and cultivating future good deeds, daring not to conceal anything.

'In the past, I hoped for all phenomena, sought empty places, wandered in secluded dwellings, limited my desires and was content, taking few desires as a virtue, but I could not recognize that all phenomena are empty and that my mind had no attachment. Only then could it be said that I was truly sitting in meditation in a quiet place, dwelling in the Dharmadhatu. I could not understand that the Dharmadhatu has no reception, and that the realm of sentient beings also has no reception, but instead relied on the idea of 'I' and 'mine,' sinking into biased immersion, unable to practice the Path. I thought that someone does not cultivate the four kinds of gratitude (gratitude to parents, gratitude to sentient beings, gratitude to the king, gratitude to the Triple Gem), wanting to save sentient beings but unable to help them, and also not understanding the natural aspect of the Buddha's Path, and also naturally seeing 'I' in the thirty-seven factors of enlightenment (bodhipaksika-dharmas), giving rise to reliance and expectations, not knowing the meaning of a silent sramana (ascetic). The precepts received when leaving home, following the conduct of a bhikkhu (monk), like this and other virtuous roots created, because of these virtuous roots, I obtained peace. The merit of conditioned actions and the peace of unconditioned actions are vastly different.'

遠，不與道合，皆從十方世光悔過，改往修來，不敢藏匿。

「『如過去佛，諸天中天，本為菩薩奉行道時，皆悔諸罪、掛礙、陰蓋，吾亦若茲；當來、現在諸佛、世尊本所修改，我今悔過亦當如是。向尊自首歸命于佛——為上、為長、最勝殊特無上之德、為無等倫——諸佛聖慧巍巍無量，悉知一切世界所有眾塵諸數而得自在，普能曉了眾生心念。吾等之身從無央數阿僧祇劫，所行迷惑而自放逸，悔一切罪、陰蓋之患。如為己身所悔殃釁，及為地獄、餓鬼、畜生、在於五趣一切眾生罪所蔽者，今吾皆以五體代受而為悔過。』曉了微妙、除諸限礙，已能游入觀一切法。譬如虛空，所可悔者無罪、無報、亦無塵染。已入諸法、無罪蓋者乃為名曰悔一切過。

「是，族姓子！菩薩大士往古結縛、一切所行眾念妄想、財業因緣、所受依倚而住處所，皆當悔過。若使于中如此色像所受思想行不平等，當令明瞭一切無本。假使一切無所行者，乃能得入於斯本際、無想之際、無形想際、無有二際、無陰蓋際、無所得際、無身之際、離欲之際、無所習際、無所行際、無掛礙際、無所歸際、無所由際，是則名曰菩薩大士自首悔過——無有罪害，得至佛慧，滅除一切休息、殃釁、掛礙之蓋。」

文殊師利曰：「悔此一切

【現代漢語翻譯】現代漢語譯本：遠離正道，不與『道』（Dào，宇宙的根本法則或真理）相合的，都應當向十方世界的光明懺悔過錯，改正過去的錯誤，修持未來的行為，不敢隱瞞藏匿。『如同過去的佛，諸天之中的天人，原本作為菩薩奉行『道』的時候，都懺悔各種罪過、牽掛、陰蓋（指五蓋，即貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑法蓋），我也像他們一樣；對於未來、現在的諸佛、世尊原本所修改的，我今天懺悔過錯也應當像他們一樣。向至尊的佛自首，歸順於佛——佛是至上、至長、最殊勝特別、無上的功德，是無與倫比的——諸佛的聖慧巍峨廣大，沒有限量，完全知曉一切世界所有眾塵的數目並且能夠自在，普遍能夠明瞭眾生的心念。我們的身體從無數阿僧祇劫（Asaṃkhya，極大的時間單位）以來，所做的迷惑行為而放縱自己，懺悔一切罪過、陰蓋的禍患。如同為自己所懺悔的災禍，以及為地獄、餓鬼、畜生、處於五趣（地獄、餓鬼、畜生、人、天）一切眾生罪所矇蔽的，現在我們都用五體投地代替他們承受而為他們懺悔過錯。』明瞭微妙的道理、去除各種限制阻礙，已經能夠游入觀察一切法。譬如虛空，所可以懺悔的是沒有罪、沒有報應、也沒有塵埃污染。已經進入諸法、沒有罪蓋的人，才被稱作懺悔一切過錯。『是的，族姓子（指出身高貴的善男子）！菩薩大士往昔所結的束縛、一切所做的意念妄想、財物事業的因緣、所受的依靠和居住的處所，都應當懺悔過錯。如果其中有如此的色像所受的思想行為不平等，應當使之明了一切沒有根本。假使一切沒有所行，才能得以進入這個本際（根本的邊際）、無想的邊際、無形想的邊際、沒有二元的邊際、沒有陰蓋的邊際、沒有所得的邊際、沒有身體的邊際、脫離慾望的邊際、沒有所習的邊際、沒有所行的邊際、沒有牽掛的邊際、沒有所歸的邊際、沒有所由的邊際，這才能稱作菩薩大士自首懺悔過錯——沒有罪害，得以達到佛的智慧，滅除一切休息、災禍、牽掛的遮蓋。』文殊師利（Mañjuśrī，智慧的象徵）說：『懺悔這一切』

【English Translation】 English version: Those who are far from the 『Dao』 (the fundamental law or truth of the universe) and not in harmony with it, should all repent their faults to the light of the ten directions, correct their past mistakes, cultivate their future actions, and dare not hide or conceal anything. 『Like the Buddhas of the past, the devas among devas, who originally, as Bodhisattvas, practiced the 『Dao』, all repented of their various sins, attachments, and obscurations (referring to the five hindrances: desire, aversion, sloth, restlessness, and doubt). I am also like them; regarding what the Buddhas and World Honored Ones of the future and present originally corrected, I should also repent my faults today in the same way. I confess to the Supreme Buddha, taking refuge in the Buddha—who is supreme, the greatest, the most excellent and special, the unsurpassed virtue, incomparable—the Buddhas' sacred wisdom is majestic and vast, without limit, fully knowing the number of all the dust particles in all the worlds and being able to be at ease, universally able to understand the thoughts of sentient beings. Our bodies, from countless Asaṃkhya kalpas (extremely long units of time), have engaged in deluded actions and indulged ourselves, repenting of all sins and the afflictions of obscurations. Just as the calamities repented for oneself, and for those obscured by the sins of hell beings, hungry ghosts, animals, and all sentient beings in the five realms (hell, hungry ghosts, animals, humans, devas), now we all prostrate ourselves and take their place to bear and repent their faults.』 Understanding subtle principles, removing all limitations and obstacles, already able to enter and observe all dharmas. Just like space, what can be repented is without sin, without retribution, and without dust contamination. One who has entered all dharmas and has no sinful obscurations is called repenting of all faults. 『Yes, son of a noble family! Bodhisattvas, great beings, should repent of the bonds they formed in the past, all the thoughts and delusions they engaged in, the causes and conditions of wealth and activities, the reliance they received, and the places where they resided. If there is inequality in the forms, perceptions, thoughts, and actions received among them, it should be made clear that everything has no root. If there is no action at all, one can enter this ultimate boundary, the boundary of no thought, the boundary of no form, the boundary of no duality, the boundary of no obscuration, the boundary of no attainment, the boundary of no body, the boundary of detachment, the boundary of no habit, the boundary of no action, the boundary of no attachment, the boundary of no refuge, the boundary of no cause. This can be called a Bodhisattva, a great being, confessing and repenting of faults—without sin or harm, attaining the wisdom of the Buddha, eliminating all rest, calamities, and the covering of attachments.』 Mañjuśrī (symbol of wisdom) said: 『Repent of all this』

眾罪過已，尋發無上正真道意，請為一切眾生之類除諸殃釁、使無罪蓋、令在世間成佛、正真，莫為聲聞、緣覺之乘。開化眾生，諸求度者吾當度之、諸未脫者吾當脫之、諸求滅度者當滅度之，為一切人救濟之宅。擁護自歸，導示道徑，將順燈明，光明之曜為眾將師、賈人、大導。以是如來十種之力，尋發意頃，令得莊嚴四無所畏、三十有二大人之相、八十種好、如來音響八部之聲，明識如來善權方便，入眾生心。

「佛之弘廣無上大慧在於法界，禁戒清凈無有缺漏，而雨諸法金剛章句。不捨一切群生之類，則不退轉，究竟得至於一切智、諸通之慧，興正真心。于諸佛法而無所著，以諸德本勸助諸佛——過去、當來、今現在佛——本行學道。從初發意至於無上正真之道成最正覺，於此中間所顯德本如佛所教，一切諸法則無根原、亦無所住。

「所施捨者而無所施；本性清凈，禁戒鮮潔乃無所犯；眾生盡索而無所起，乃曰為忍；靜默無作乃為精進；其心自然而無所生，乃為一心；度無所度，不越駛水，棄諸邪見，乃為智慧。

「入于深遠十二緣起而無所入，乃可堪任名為玄妙；明達行空乃為慈心；作無所作乃曰為哀；不行諸法乃曰為喜；若越四瀆而無有二乃曰為護；無受、不受，亦無所攝，乃為四恩

；無有根本、亦無所住，乃為德本，名曰五根；意無所念亦無所游，乃為五力；覺了真諦一切本末為七覺意；不合於二，無合、無散，乃曰道矣；獲致之然澹泊之行乃曰為寂；以慧解度，不違柔順，乃曰為觀；以慧為黨乃曰神通。吾皆以此勸助歸趣不退轉輪，等御至佛。

「所以如來具足莊嚴成就其身，則以此義演文字說，隨諸眾生言語、音響為分別解，所可頒宣靡不周遍、無能抑制。所以如來於十種力常得自在，以慧莊嚴而得成就，示現一切諸佛變化，無上無極、最尊無比、為無等倫。我皆勸助如是法行。

「其有過去、當來、現在諸佛、世尊本清凈身，而解自然悉不可得。所言清凈，其心清凈亦不可得，無所發遣。供養諸佛，於一切法無所將護乃為護法，無德、無眾。為供養僧，皆已備悉威儀、禮節，亦以成就一切諸行。其行如是，並及餘事，而曉去、來、現在諸佛道慧平等。

「等行佛法，不誤墮於一切眾魔、不與諸法而俱同塵，不著聲聞、辟支佛地，斷絕諸非，奉度無極，逮得總持。修菩薩行，速近於道，悉能報答眾生所言，恣隨眾人之所欲啟各令得所。常住平等，所行由己，莊嚴一切諸佛國土，辯才光曜歸於清凈，斷諸惡趣，三昧自在，恣隨一切眾生所為，得諸總持靡不照明，辯才聖達

【現代漢語翻譯】現代漢語譯本：沒有根本，也沒有固定的住所，這才是德行的根本，名為五根（信根、精進根、念根、定根、慧根）；意念沒有執著，也沒有遊移不定，這才是五力（信力、精進力、念力、定力、慧力）；覺悟真諦的一切本末，是為七覺意（念覺意、擇法覺意、精進覺意、喜覺意、輕安覺意、定覺意、舍覺意）；不執著於二元對立，沒有聚合，也沒有離散，這才是道；獲得澹泊無為的修行，這才是寂靜；用智慧去理解和度化，不違背柔和順從，這才是觀；以智慧為助緣，這才是神通。我都是用這些來勸勉幫助眾生歸向不退轉的法輪，最終達到成佛的境界。

因此，如來具足莊嚴，成就其身，就用這些道理演說文字，隨著眾生的語言和音響來分別解釋，所宣揚的道理沒有不周遍的，也沒有什麼能夠阻礙。所以如來在十種力（處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、遍趣行智力、宿住隨念智力、死生智力、漏盡智力）上常常能夠自在，用智慧莊嚴而得到成就，示現一切諸佛的變化，無上無極，最尊無比，是無與倫比的。我都是勸勉幫助眾生修習這樣的法行。

過去、未來、現在的諸佛、世尊，其本來的清凈之身，想要去理解自然是完全不可能的。所說的清凈，其心的清凈也是不可得的，沒有什麼可以遣除。供養諸佛，對於一切法沒有執著和守護才是護法，沒有德行和大眾的分別。爲了供養僧眾，都已經具備了威儀和禮節，也成就了一切修行。這樣的修行，以及其餘的事情，能夠明白過去、未來、現在諸佛的道和智慧是平等的。

平等地修行佛法，不錯誤地墮入一切眾魔的境界，不與諸法同流合污，不執著于聲聞、辟支佛的境界，斷絕各種錯誤，奉行度化到無極的境界，獲得總持（陀羅尼）。修菩薩行，迅速接近於道，完全能夠報答眾生所說的話，隨順眾人的願望，使他們各自得到滿足。常住于平等，所作所為都由自己決定，莊嚴一切諸佛的國土，辯才的光芒歸於清凈，斷絕各種惡趣，三昧自在，隨順一切眾生的行為，得到各種總持，沒有不照亮的，辯才聖達。

【English Translation】 English version: Without a root, and without a fixed abode, this is the root of virtue, called the Five Roots (faith, vigor, mindfulness, concentration, wisdom); the mind without attachment and without wandering, this is the Five Powers (faith, vigor, mindfulness, concentration, wisdom); realizing the true nature of all things from beginning to end, these are the Seven Factors of Enlightenment (mindfulness, investigation of phenomena, vigor, joy, tranquility, concentration, equanimity); not clinging to duality, without aggregation, and without dispersion, this is the Path; attaining the practice of detachment and non-action, this is stillness; using wisdom to understand and liberate, not opposing gentleness and compliance, this is contemplation; with wisdom as support, this is supernatural power. I use all these to encourage and help beings to turn towards the non-retrogressing wheel of Dharma, ultimately reaching Buddhahood.

Therefore, the Tathagata, fully adorned and having perfected his body, uses these principles to expound words and explanations, interpreting them according to the languages and sounds of all beings, so that the doctrines proclaimed are all-encompassing and cannot be suppressed. Therefore, the Tathagata is always free in the Ten Powers (power of knowing what is possible and impossible, power of knowing the consequences of actions, power of knowing the various elements, power of knowing the capacities of others, power of knowing the various inclinations of others, power of knowing the different realms, power of knowing where all paths lead, power of knowing past lives, power of knowing the future lives, power of knowing the extinction of afflictions), adorned with wisdom and having attained accomplishment, manifesting all the transformations of the Buddhas, supreme and limitless, most honored and incomparable, without equal. I encourage and help beings to practice such Dharma.

The original pure bodies of the Buddhas and World Honored Ones of the past, future, and present cannot be understood naturally. The so-called purity, the purity of the mind, is also unattainable, and there is nothing to dispel. Offering to the Buddhas, without attachment or protection to all dharmas, is protecting the Dharma, without distinction of virtue or assembly. To offer to the Sangha, one must be fully equipped with dignified conduct and etiquette, and also accomplish all practices. Such practice, along with other matters, enables one to understand the equality of the path and wisdom of the Buddhas of the past, future, and present.

Practicing the Buddha's Dharma equally, without mistakenly falling into the realm of all demons, without being defiled by all dharmas, without clinging to the realms of Sravakas and Pratyekabuddhas, cutting off all errors, practicing deliverance to the limitless realm, attaining Dharani (total retention). Cultivating the Bodhisattva path, quickly approaching the Way, being able to fully respond to the words of all beings, complying with the wishes of all, enabling them to each obtain satisfaction. Constantly abiding in equality, acting according to one's own will, adorning all Buddha lands, the radiance of eloquence returning to purity, cutting off all evil destinies, Samadhi is unhindered, complying with the actions of all beings, obtaining all Dharanis, illuminating everything, eloquence is saintly and accomplished.

皆當從己。則以所發一切智心，悉用勸助諸佛道慧。

「其諸過去、當來、現在逮得佛道，無有眾漏，戒、定、慧、解、度知見事，周遊諸力無能退轉，緣無所畏。諸佛之法無所掛礙，其無極慈行無等倫，其大哀者不戴仰人。等如虛空，無能察頂，無二功德報應之相，清凈蠲除迷惑之心而自莊嚴其身、口、意。諸天、釋、梵普來勸助，敷演道教而轉法輪，棄去無智、不達神識，化諸眾生建立佛慧，吾悉勸助使至於佛無上大道。

「其有去、來、今現在佛臨滅度時，善權方便、威神建立，流佈舍利令人供養。攝取一切眾生志性，從始至終乃能至於正法滅盡，我皆勸助所可勸助，志於佛慧無上大道。

「去、來、現在諸佛、世尊現於滅度，合會聲聞，過諸掛礙，導御篤信解法界味，導御法念度於八邪，所謂八等。住于無為種性之地，其種性眾而反其流至須陀洹；二反周旋為斯陀含；沒此生彼，不復回還為阿那含；無為、無起、無所復進為阿羅漢；分別曉了深妙緣起十二之因為辟支佛；目悉通見、慧靡不達者為諸菩薩。

「初發意者心等如地，普入眾行。所行真諦，窮盡生死諸法之原，具足佛法為不退轉，於一切生而無所生，乃能逮入一生補處。講說宣暢無所有慧而奮大光，諸所德本悉無根本、亦

【現代漢語翻譯】現代漢語譯本都應當傚法自身。那麼就用所發起的一切智心（能知一切法的智慧），全部用來勸請幫助諸佛的道慧（通往覺悟的智慧）。

『那些過去、未來、現在獲得佛道（覺悟之路），沒有各種煩惱，具備戒（道德規範）、定（專注）、慧（智慧）、解（解脫）、度知見事（度脫眾生的智慧），周遊于各種力量而無法被動搖，因為沒有恐懼。諸佛的法則沒有阻礙，他們的無限慈悲行為無與倫比，他們的大悲憫之心不仰仗任何人。平等如同虛空，無法測知其頂端，沒有兩種功德報應的差別，清凈地去除迷惑之心而自我莊嚴其身、口、意。諸天、釋（帝釋天）、梵（梵天）普遍前來勸請幫助，廣泛宣揚道教而轉法輪（傳播佛法），捨棄無知、不通達神識，教化各種眾生建立佛慧（佛的智慧），我全部勸請幫助他們到達佛的無上大道（最高的覺悟之路）。』

『那些過去、未來、現在諸佛（覺悟者）、世尊（受人尊敬的覺悟者）臨近涅槃（死亡）之時，善巧方便、以威神之力建立，流佈舍利（佛的遺骨）令人供養。攝取一切眾生的志向和本性，從開始到最終乃至正法（真正的佛法）滅盡，我都勸請幫助所有可以勸請幫助的，立志于佛慧（佛的智慧）無上大道（最高的覺悟之路）。』

『過去、未來、現在諸佛（覺悟者）、世尊（受人尊敬的覺悟者）示現涅槃（死亡），集合聲聞（聽聞佛法而覺悟的人），超越各種障礙，引導篤信者理解法界（真理的境界）之味，引導法念（對佛法的思考）度脫八邪（八種錯誤的觀念和行為），也就是八正道（八種正確的觀念和行為）。安住于無為（不造作）種性之地，那些種性眾生返回其流向成為須陀洹（入流果，佛教修行第一階段的聖者）；兩次往返周旋成為斯陀含（一來果，佛教修行第二階段的聖者）；死於此生於彼，不再返回成為阿那含（不還果，佛教修行第三階段的聖者）；無為、無起、無所復進成為阿羅漢（無學果，佛教修行最高階段的聖者）；分別曉了深妙緣起（事物相互依存的法則）十二因緣（導致生命輪迴的十二個環節）的成為辟支佛（緣覺，通過自身對因緣的覺悟而證得解脫的人）；眼睛能夠完全通見、智慧沒有不通達的成為諸菩薩（致力於覺悟的眾生）。』

『最初發菩提心（追求覺悟的心）的人心等同於大地，普遍進入各種修行。所修行的真諦（真實的道理），窮盡生死諸法（所有生命現象）的根源，具足佛法（佛的教法）而不退轉，對於一切生而無所執著，才能進入一生補處（下一世將成佛的菩薩）。講說宣揚無所有慧（不執著于任何事物的智慧）而發出大光明，各種功德的根本都沒有根本，也』

【English Translation】 English version All should follow themselves. Then, with the all-knowing mind (the wisdom that knows all dharmas) that has been generated, fully use it to encourage and assist the Buddha's path of wisdom (the wisdom that leads to enlightenment).

'Those past, future, and present who have attained the Buddha's path (the path to enlightenment), without any defilements, possessing precepts (moral conduct), concentration (meditation), wisdom (insight), liberation (freedom), and the knowledge and vision of deliverance (the wisdom to deliver sentient beings), traveling through all powers without being able to be turned back, because there is no fear. The Buddhas' Dharma has no obstacles, their boundless compassion is unparalleled, their great compassion does not rely on anyone. Equal like the void, unable to fathom its peak, without the distinction of two kinds of merit and retribution, purely removing the mind of delusion and adorning their body, speech, and mind. The gods, Śakra (ruler of the gods), and Brahmā (creator god) universally come to encourage and assist, widely expounding the teachings of the path and turning the Dharma wheel (spreading the Dharma), abandoning ignorance and not understanding consciousness, transforming all sentient beings and establishing Buddha's wisdom (the wisdom of the Buddha), I fully encourage and assist them to reach the Buddha's unsurpassed great path (the highest path to enlightenment).'

'Those past, future, and present Buddhas (enlightened ones), World-Honored Ones (respected enlightened ones), when approaching Parinirvana (death), skillfully and expediently, with the power of their majestic spirit, establish and spread relics (the remains of the Buddha) to cause people to make offerings. Gathering the aspirations and nature of all sentient beings, from beginning to end, until the True Dharma (the true teachings of the Buddha) is extinguished, I encourage and assist all that can be encouraged and assisted, aspiring to the Buddha's wisdom (the wisdom of the Buddha) and the unsurpassed great path (the highest path to enlightenment).'

'Past, future, and present Buddhas (enlightened ones), World-Honored Ones (respected enlightened ones) manifest Parinirvana (death), gathering the Śrāvakas (those who attain enlightenment by hearing the Dharma), surpassing all obstacles, guiding the faithful to understand the taste of the Dharma realm (the realm of truth), guiding the mindfulness of Dharma (reflection on the Dharma) to cross over the eight evils (eight wrong views and actions), which are the Eightfold Path (eight right views and actions). Abiding in the ground of unconditioned (unfabricated) nature, those beings of that nature return to the stream and become Srotāpanna (stream-enterer, the first stage of Buddhist sainthood); twice returning and revolving become Sakṛdāgāmin (once-returner, the second stage of Buddhist sainthood); dying here and being born there, no longer returning become Anāgāmin (non-returner, the third stage of Buddhist sainthood); unconditioned, unarising, and no further progress become Arhat (worthy one, the highest stage of Buddhist sainthood); distinguishing and understanding the profound and subtle dependent origination (the law of interdependence) of the twelve causes (twelve links that lead to the cycle of rebirth) become Pratyekabuddhas (solitary Buddhas, those who attain liberation through their own understanding of dependent origination); eyes that see all, wisdom that penetrates everything become Bodhisattvas (beings who aspire to enlightenment).'

'Those who initially generate the Bodhicitta (the mind of enlightenment) have a mind equal to the earth, universally entering all practices. The true reality (the true principle) that is practiced, exhaustively explores the origin of all phenomena of birth and death (all life phenomena), fully possessing the Buddha's Dharma (the Buddha's teachings) without regression, without attachment to all births, and then can enter the stage of being a one-lifetime-away-from-Buddhahood (a Bodhisattva who will become a Buddha in the next life). Speaking and proclaiming the wisdom of non-attachment (the wisdom of not being attached to anything) and emitting great light, the roots of all virtues have no root, and also'

無所住，吾悉勸助如是像法。

「志於佛慧無上大道，其有去、來及今現在三世之中，眾生之類凈諸佛眼。所可佈施不計吾我，無所貪愛；所作功德禁戒無盡，不可限量。所修道義其行無行，所有功德悉以勸助諸佛之慧，無上大道而不差別，等無所損，清凈離穢，猶如虛空。入于殊妙智慧眾聖，則為最上導御眾義，精進行法自然如空、真實無比，亦如無為便無有侶，以是勸助。

「取要言之：如去、來、今諸佛、世尊，本為菩薩行求道時，所行無量、智度無極、善權方便、無所掛礙，真實之行善修清凈，行清凈已證取佛慧，所可勸助眾德之本方當勸助。

「吾當學此所尊修法而效勸助，志於佛慧無上大道，使諸眾生——如十方界滿中諸塵——身所行事，一切見佛悉令發心不可計會，解于大道，自在所行。吾悉勸助斯眾德本。了此德本不可捉持，一切諸法猶如虛空。若能勸助此德本已，則無有本；已離諸本不可護持，無所志念寂然無生；達無生已便入諸法；已入諸法便勸德本，如為己身所可勸助，亦復勸助一切菩薩，開化眾生俱復如是，等無差特。是，族姓子！菩薩大士勸助佛慧，順而無失乃至大道。

「複次，族姓子！菩薩大士所住如此深妙大義，然復口宣斯之言教。

「其有十方不

【現代漢語翻譯】現代漢語譯本：『不執著于任何事物，我完全贊助和幫助這樣的像法（Dharma image）。』

『立志于佛的智慧，無上的大道，無論是過去、未來還是現在的三世之中，所有眾生都能凈化他們的佛眼。他們所做的佈施不計較自我，沒有貪愛；他們所做的功德，所持的戒律，都是無盡的，不可估量的。他們所修的道義，其行為是無為的，他們將所有的功德都用來贊助和幫助諸佛的智慧，無上的大道，而不加以分別，平等無損，清凈無染，猶如虛空。進入殊勝微妙的智慧，成為眾聖中最上的導師，精進修行，自然如虛空般真實無比，也像無為一樣沒有伴侶，以此來贊助。』

『總而言之：就像過去、未來、現在的諸佛、世尊，原本作為菩薩修行求道時，所修行的無量法門、智度無極、善巧方便、無所掛礙，真實的修行，清凈的修持，在清凈修行之後證得佛的智慧，所有可以贊助和幫助的功德之本，都應當贊助和幫助。』

『我應當學習這種所尊重的修行方法，傚法贊助和幫助，立志于佛的智慧，無上的大道，使所有眾生——如同十方世界充滿塵埃一樣——身所行之事，一切見到佛，都能夠發心，不可計數，理解大道，自在修行。我完全贊助和幫助這些功德之本。瞭解這些功德之本不可捉摸，一切諸法猶如虛空。如果能夠贊助和幫助這些功德之本，那就沒有了本；已經脫離了諸本，不可護持，沒有志向和念頭，寂然無生；通達無生之後，便進入諸法；已經進入諸法，便贊助功德之本，如同為自己所贊助和幫助一樣，也贊助和幫助一切菩薩，開化眾生，都同樣如此，平等沒有差別。是的，族姓子（noble son）！菩薩大士贊助佛的智慧，順應而不失誤，直至大道。』

『再次，族姓子（noble son）！菩薩大士安住于如此深妙的大義之中，然而又口中宣說這些言教。』

『如果有十方……』

【English Translation】 English version: 『Without dwelling on anything, I fully support and assist such a Dharma image.』

『Aspiring to the Buddha's wisdom, the supreme Great Way, in the past, future, and present three periods, all sentient beings can purify their Buddha eyes. What they give in charity is without regard for self, without greed; the merits they make, the precepts they hold, are endless and immeasurable. The righteousness they cultivate, their actions are non-action, they use all their merits to support and assist the wisdom of all Buddhas, the supreme Great Way, without discrimination, equally without loss, pure and undefiled, like empty space. Entering into the supremely wonderful wisdom, becoming the highest guide among the saints, diligently practicing, naturally like empty space, truly incomparable, also like non-action without companion, with this they support.』

『In short: like the Buddhas, World Honored Ones of the past, future, and present, originally as Bodhisattvas practicing the path, the immeasurable Dharma doors they practiced, the wisdom beyond measure, skillful means, without hindrance, true practice, pure cultivation, after pure cultivation attaining the Buddha's wisdom, all the roots of merit that can be supported and assisted, should be supported and assisted.』

『I should learn this respected method of practice, emulate support and assistance, aspire to the Buddha's wisdom, the supreme Great Way, so that all sentient beings—like the dust filling the ten directions—all their actions, all who see the Buddha, can generate the aspiration, immeasurable, understand the Great Way, freely practice. I fully support and assist these roots of merit. Understanding that these roots of merit are intangible, all Dharmas are like empty space. If one can support and assist these roots of merit, then there is no root; having left all roots, unprotectable, without aspiration or thought, silent and unarisen; having attained non-arising, then entering all Dharmas; having entered all Dharmas, then supporting the roots of merit, just as one supports and assists oneself, also supporting and assisting all Bodhisattvas, enlightening sentient beings, all the same, equally without difference. Yes, noble son! Bodhisattva Mahasattvas support the Buddha's wisdom, in accordance without error, until the Great Way.』

『Furthermore, noble son! Bodhisattva Mahasattvas dwell in such profound and wonderful great meaning, yet also verbally proclaim these teachings.』

『If there are ten directions…』

可稱計諸佛、世尊，在其世界逮得無上正真之道成最正覺，曉了經典，過於四魔，逮成無獲澹泊之法，皆離文字、應聖二事。如所逮法而復觀察，善權方便示現受法，開化所應可度眾生，不失大哀。稽首請問，樂於靜寂，觀彼佛樹，為諸天、龍、神、揵沓和所見咨嗟，解了音響、言語、文辭，為一切說。若立此行則能降伏魔及官屬，化諸怨敵令無刺棘——所曰刺棘，三毒之謂——具足所愿，輒如所念滅除曚冥，則成世間無極弘曜。

「聖慧之明入于無量，分別聰達，道靡不通，其智慧輪莫能遏毀，行權方便暢識一切眾生根本，為說經法莫能抑制，而皆斷絕一切處所閉結之行，照見群黎所欲咨受。

「五體投地稽首諸佛，尊敬歸命，為勝、為殊、為最第一、為無等倫、無有過上、不有譬喻、無可為侶，佛之智慧如是難及、觀無二際。我如此禮乃為禮佛，無所從生、亦無所至。為忍辱禮首悔殃釁，以稽首佛悔過自歸，殃罪消索，云除日出。

「假使無量十方一切所有世界滿中眾塵如此之數眾生之類，口所宣說、發心之頃，思念諸想不可計會，勸助諸佛令轉法輪。

「此諸世尊轉無上輪、至無二輪、無有形相無成就輪、不可得輪、裂壞一切魔羅網輪、久遠已來覺無從生逮致大道而𥧝起輪、開化眾生

【現代漢語翻譯】現代漢語譯本：可以稱量計算的諸佛、世尊（Bhagavan，佛的尊稱），在他們的世界裡獲得無上正真之道，成就最正覺（Anuttara-samyak-sambodhi，無上正等正覺），通曉經典，超越四魔（蘊魔、煩惱魔、死魔、天魔），證得無所得的澹泊之法，都遠離文字和應聖二事。如果對所證得的法進行觀察，善巧方便地示現接受佛法，開化所應度化的眾生，不失去大慈大悲。稽首請問，樂於靜寂，觀彼佛樹（菩提樹），為諸天（Deva）、龍（Naga）、神（Deva）、乾闥婆（Gandharva，天上的樂神）所見讚歎，理解音響、言語、文辭，為一切眾生說法。如果確立這種行為，就能降伏魔及其眷屬，化解各種怨敵，使他們不再有刺棘——這裡所說的刺棘，指的是貪嗔癡三毒——具足所愿，就能如所念般滅除曚昧，成就世間無極弘大的光明。聖慧的光明進入無量境界，分別事理，聰敏通達，對於道沒有不通曉的，其智慧之輪無法遏制摧毀，運用權巧方便，通暢地瞭解一切眾生的根基，所說的經法無法抑制，並且能夠斷絕一切處所的閉塞和障礙，照見眾生所希望諮詢和接受的教誨。五體投地稽首諸佛，尊敬歸命，因為佛是殊勝的、特別的、最第一的、無與倫比的、沒有可以超越的、沒有可以比喻的、無可為伴的，佛的智慧是如此難以企及，觀照事物沒有二元對立的界限。我如此禮拜才是真正的禮佛，因為佛無所從來，也無所去。爲了忍辱而禮首，懺悔罪過，以稽首佛的方式懺悔過錯，自我歸依，罪業消散，如同烏雲消散，太陽升起。假使無量十方一切所有世界都充滿微塵，數量如此之多的眾生，口中所宣說、發心之時，思念的各種想法不可計數，勸請諸佛轉法輪（Dharmacakra，佛法的傳播）。這些世尊轉動無上法輪、到達無二法輪、沒有形相的無成就法輪、不可得法輪、摧毀一切魔羅（Mara，惡魔）網的法輪、從久遠以來覺悟無所從來而證得大道並開始轉動的法輪、開化眾生。

【English Translation】 English version: The Buddhas, the World Honored Ones (Bhagavan), who can be counted and measured, attain the unsurpassed, true, and correct path in their worlds, achieving the Most Perfect Enlightenment (Anuttara-samyak-sambodhi), understanding the scriptures, surpassing the Four Maras (Skandha Mara, Klesha Mara, Mrtyu Mara, and Deva-putra Mara), and attaining the unacquirable, tranquil Dharma, all are apart from letters and the two matters of response and sagehood. If one observes the Dharma that has been attained, skillfully and expediently demonstrating the acceptance of the Dharma, enlightening the sentient beings who should be saved, without losing great compassion. Bowing and inquiring, delighting in stillness, observing the Bodhi tree, praised by the Devas (Deva), Nagas (Naga), Gods (Deva), and Gandharvas (Gandharva), understanding sounds, languages, and words, speaking for all. If one establishes this practice, one can subdue the demons and their retinues, transform all enemies, so that they have no thorns—the so-called thorns refer to the three poisons of greed, hatred, and delusion—fulfilling all wishes, eliminating darkness as desired, and achieving boundless and vast radiance in the world. The light of sacred wisdom enters immeasurable realms, distinguishing and understanding, intelligent and penetrating, there is nothing that is not understood about the path, its wheel of wisdom cannot be stopped or destroyed, using skillful means, thoroughly understanding the roots of all sentient beings, the sutras spoken cannot be suppressed, and can cut off all places of obstruction and barriers, illuminating what beings wish to inquire and receive. Prostrating with the five limbs to the ground, paying homage to all Buddhas, respectfully taking refuge, because the Buddha is superior, special, the most supreme, incomparable, unsurpassed, without analogy, without companionship, the wisdom of the Buddha is so difficult to reach, observing things without dualistic boundaries. My bowing in this way is true worship of the Buddha, because the Buddha comes from nowhere and goes nowhere. Bowing the head for forbearance, repenting of sins, repenting of faults and taking refuge by bowing to the Buddha, sins are eliminated, like clouds dispersing and the sun rising. Suppose countless worlds in all ten directions are filled with dust, and there are sentient beings as numerous as these dust particles, the words spoken by their mouths, the moment they make a vow, the various thoughts they think are countless, urging the Buddhas to turn the Dharma wheel (Dharmacakra). These World Honored Ones turn the unsurpassed wheel, reach the non-dual wheel, the wheel of non-accomplishment without form, the unattainable wheel, the wheel that destroys all the nets of Mara (Mara), the wheel that has awakened from a long time ago without coming from anywhere and attained the Great Path and began to turn, enlightening sentient beings.

嚴凈十方諸佛土輪、於一切智多所摧伏力無能勝入此道輪、曉了于空無相愿輪、無所行輪、亦無所生無有起輪、悉無所有如真諦輪、所可成就無所成輪、有可降伏無所度輪、深奧微妙解於十二緣起之輪、破壞眾魔卻外敵輪，消除迷惑危害怨賊、撾不可逮無極法鼓，亦復吹于無言法䗍，則亦豎立法慧之幢。

「而智聖慧解脫大明，而炳然熾無極錠燎，尋則雨于無量甘露，法渧之水可悅眾生及賢聖智，無上大道以正七覺而飽滿之，滅盡一切眾生之類生、老、病、死、愁憂、啼哭、惱不可意、結網之礙、窈冥晻蔽樹之根栽，故曰然于智慧之明無極大燈，則隨眾生本所為業、罪福果報各為現說。

「是諸世尊在於無數不可計會十方世界而作佛事，善示法律，不斷言教，諦分別慧。亦復授于諸菩薩莂，堅住聖眾，開化眾生，求于玄妙寂然無為，啟受經典而無厭足。

「諸佛大聖欲滅度者，我悉勸助令不滅度，專志一心，所行安隱，順住法界而常永存。無央數垓不可稱計阿僧祇劫教化眾生，住六波羅蜜所度無餘，一人不度終不捨去，普令入于諸總持門，皆見一切諸佛三昧因行之始。

「若種正義立於大定、勸志大乘，遣至一切諸佛世界，而為顯示諸佛、世尊從無所生輒逮成道，現有所生實無所生；其無所

【現代漢語翻譯】現代漢語譯本：嚴凈十方諸佛的國土輪，以一切智慧摧伏一切力量，無能勝者進入此道輪，明瞭空、無相、無愿之輪，無所行之輪，亦無所生無有起之輪，一切皆空如真諦之輪，所能成就的無所成之輪，有可降伏卻無所度的輪，深奧微妙，解於十二緣起之輪，破壞眾魔，擊退外敵之輪，消除迷惑、危害、怨賊，敲響不可企及的無極法鼓，也吹響無言的法螺，從而豎立法慧之幢。以智慧聖慧解脫大光明，炳然熾盛無極的明燈，隨即降下無量的甘露，法雨之水使眾生及賢聖智者喜悅，以無上大道和正七覺支使之飽滿，滅盡一切眾生的生、老、病、死、愁憂、啼哭、惱怒不快、結網之障礙、幽暗不明的樹之根栽，所以說點燃智慧之明無極大燈，則隨眾生本所為的業、罪福果報各自為之顯現解說。這些世尊在無數不可計數、不可思議的十方世界行佛事，善於開示法律，不斷絕言教，精細分別智慧。也授予諸菩薩授記，堅定住于聖眾之中，開化眾生，求于玄妙寂然無為之境，接受經典而沒有厭足。諸佛大聖想要滅度時，我全部勸請幫助他們不入滅度，專心一意，所行安穩，順應安住於法界而常永存。無數億劫不可稱量計算的阿僧祇劫教化眾生，安住於六波羅蜜所度化而無有剩餘，一人未度終不捨棄離去，普遍令他們進入諸總持門，都見到一切諸佛三昧因行之始。如果種下正義，立於大定，勸勉發志於大乘，派遣他們到一切諸佛世界，而為他們顯示諸佛、世尊從無所生之處便已證得成道，現在顯現有生，實際上是無所生；那無所生

【English Translation】 English version: Adorning purely the Buddha-lands of the ten directions, the wheel; with all-wisdom, subduing all powers, the invincible one enters this Dharma-wheel; understanding the wheel of emptiness, signlessness, and wishlessness; the wheel of non-action; also the wheel of no-birth and no-arising; all being empty like the wheel of true reality; the wheel of accomplishing nothing that can be accomplished; having something to subdue but the wheel of nothing to deliver; profound and subtle, understanding the wheel of the twelve links of dependent origination; destroying all demons, repelling the wheel of external enemies, eliminating confusion, harm, and hateful enemies, striking the unattainable, limitless Dharma-drum, and also blowing the wordless Dharma-conch, thereby erecting the banner of Dharma-wisdom. With the great light of wisdom, holy wisdom, and liberation, blazing brightly like a limitless lamp, then raining down immeasurable nectar, the water of Dharma-drops delights sentient beings and wise sages, filling them with the unsurpassed Great Path and the Seven Factors of Enlightenment, extinguishing all sentient beings' birth, old age, sickness, death, sorrow, lamentation, distress, unpleasantness, the hindrance of the net, the roots of the dark and obscure tree. Therefore, it is said to ignite the great lamp of limitless wisdom, then, according to the karma, merits, and demerits of sentient beings, each is manifested and explained. These World-Honored Ones, in countless, incalculable, and inconceivable worlds of the ten directions, perform Buddha-deeds, skillfully revealing the laws, never ceasing verbal teachings, and discerning wisdom meticulously. They also bestow predictions upon the Bodhisattvas, firmly dwelling among the holy assembly, enlightening sentient beings, seeking the profound, serene, and non-active state, receiving the scriptures without satiety. When the Great Holy Buddhas wish to enter Nirvana, I completely exhort and assist them not to enter Nirvana, with focused and single-minded intention, their actions are peaceful and secure, abiding in accordance with the Dharma-realm and eternally existing. For countless kalpas, immeasurable and incalculable asamkhya kalpas, they teach and transform sentient beings, abiding in the Six Paramitas, delivering them completely without remainder, never abandoning or leaving until a single being is delivered, universally leading them into the gates of all Dharanis, all seeing the beginning of the Samadhi-cause and practice of all Buddhas. If they plant righteous seeds, establish themselves in great samadhi, encourage aspiration for the Great Vehicle, send them to all Buddha-worlds, and reveal to them that the Buddhas, the World-Honored Ones, attain enlightenment from the place of no-birth, now manifesting birth but actually without birth; that which is without birth

滅亦復如是乃有所滅，自然寂靜悉無所著。是為，族姓子！菩薩大士勸助佛慧而無罪釁。」

文殊師利言：「已能如是悔所犯過，當發無上正真道意，常以慈心向于眾生，不懷怨結。已無怨望請召三界，勸助一切眾德之本。稽首諸佛歸命悔過，勸助轉法輪，示現無量所建立德，則當興發薩蕓若智、諸通敏慧。

「十方世界無所繫屬琦珍異寶、花鬘、雜香、搗香、澤香、燈火、衣服、幢蓋、繒彩、伎樂不鼓自鳴、宮殿、浴池、河、海、泉原、日、月光明——無君主者、亦無敢名——吾目自見而心取此，持以貢上諸世光耀佛天中天，以此眾養奇寶異珍奉事諸佛。三界所有天上世間七寶樹木、自然瑰琦、華香、天樂、床臥，覆上諸佛。

「供養已訖，曉了諸佛解一同等，諸佛無二，無有形容，三十二相、八十種好而現相好，善權方便示無量色。有所演說，音聲遠聞；化無數身，不可計像。于諸世界而無所處，不住法界以懷誠信，因緣解脫所可供養，奉侍之德以貢諸佛。

「是諸世尊于諸法界而不動搖、不得諸度無極處所，入無掛礙，所至無際。察于眾生五陰之體猶如曠野，而無有主、悉無所有。不曉了此，唐為憂患。化眾生類，志薩蕓若、諸通之慧，普入眾行取如來身，所入行者悉舍有、無。顯現

【現代漢語翻譯】現代漢語譯本：『滅』也是如此，乃是因為有所滅除，自然達到寂靜，沒有任何執著。這就是，族姓之子！菩薩大士勸助佛的智慧而沒有罪過。

文殊師利菩薩說：『已經能夠這樣懺悔所犯的過錯，應當發起無上正真道的心意，常常以慈悲心對待眾生，不懷有怨恨。已經沒有怨恨，請召三界，勸助一切眾德的根本。稽首諸佛，歸命懺悔，勸助轉法輪，示現無量所建立的功德，那麼就應當興發薩蕓若智（一切智）、各種神通敏捷的智慧。

『十方世界沒有所屬的珍奇異寶、花鬘（花環）、各種香、搗香、澤香、燈火、衣服、幢蓋（寶幡）、繒彩（絲織品）、不擊打也能自鳴的伎樂、宮殿、浴池、河、海、泉源、日月光明——沒有君主，也沒有人敢於聲稱擁有——我親眼看見並且心中取用這些，拿來供奉給諸世間光耀的佛，天中之天，用這些眾多的供養，珍奇的寶物，奉事諸佛。三界所有天上世間的七寶樹木、自然形成的瑰麗奇珍、華香、天樂、床榻，再次供奉給諸佛。

『供養完畢后，曉了諸佛的理解是一同等同的，諸佛沒有差別，沒有固定的形容，雖然示現三十二相、八十種好，但這是善巧方便，示現無量的色相。有所演說，音聲傳遍遙遠的地方；化現無數的身，不可計數。在各個世界而無所處，不住於法界，以懷有誠信，因緣解脫所能供養的，奉侍的功德用來供奉諸佛。

『這些世尊在各個法界中而不動搖，不執著于各種度無極的處所，進入無掛礙的境界，所到達的地方沒有邊際。觀察眾生的五陰之體，猶如曠野，而沒有主人，什麼都沒有。不瞭解這個道理，白白地產生憂患。教化眾生，立志于薩蕓若（一切智）、各種神通的智慧，普遍進入各種修行，取證如來之身，所進入的修行都捨棄有和無。顯現……』

【English Translation】 English version: 'Extinction' is also like that, because there is something extinguished, naturally reaching tranquility, without any attachment. This is, son of a good family! The Bodhisattva Mahasattva encourages and assists the Buddha's wisdom without any fault.

Manjushri said: 'Having been able to repent for the offenses committed in this way, one should generate the intention for the unsurpassed, true, and correct path, and always treat sentient beings with compassion, without harboring resentment. Having no resentment, invite the Three Realms, and encourage and assist the root of all virtues. Bowing to all Buddhas, taking refuge and repenting, encouraging the turning of the Dharma wheel, and manifesting the immeasurable merits established, then one should arouse Sarvajna-jnana (all-knowing wisdom) and various supernatural and quick wisdoms.

'In the ten directions, the rare and precious treasures, flower garlands (mala), various fragrances, ground incense, scented oils, lamps, clothing, banners (dhvaja), silk fabrics (pataka), musical instruments that play without being struck, palaces, bathing ponds, rivers, seas, springs, the light of the sun and moon—without a ruler, and no one dares to claim ownership—I see them with my own eyes and take them in my heart, and offer them to the Buddhas, the lights of all worlds, the teachers of gods and humans, using these numerous offerings, rare and precious treasures, to serve all Buddhas. All the seven-jeweled trees, naturally formed beautiful and rare treasures, flowers, fragrances, heavenly music, and beds in the heavens and the world of the Three Realms, I offer again to all Buddhas.

'Having completed the offerings, understanding that the understanding of all Buddhas is the same and equal, that there is no difference between the Buddhas, that there is no fixed form, although they manifest the thirty-two marks and eighty minor characteristics, this is skillful means, manifesting immeasurable forms. When they speak, their voices travel far; they manifest countless bodies, beyond calculation. They are in all worlds but are not attached to any, not abiding in the Dharma realm, with sincere faith, the merits of offering and serving, which are liberated by conditions, are used to offer to all Buddhas.

'These World Honored Ones do not move in all Dharma realms, do not cling to any place of ultimate liberation, enter into unobstructed states, and the places they reach are boundless. They observe the five aggregates of sentient beings as if they were a wilderness, without a master, and without anything. Not understanding this principle leads to suffering in vain. They teach sentient beings, aspiring to Sarvajna (all-knowing wisdom) and various supernatural wisdoms, universally entering into various practices, attaining the body of the Tathagata, and all the practices they enter into abandon both existence and non-existence. Manifesting...'

眾生人之境界，使無憍慢。轉佛法輪無有放逸，皆棄調戲，抑制眾魔。人民志性不可限量，斷除諸根為現無量；一切眾生處諸羅網，而以道力廣示其義。平等之事無陰蓋本亦不動搖，悉皆興發宣示普門，具足逮成薩蕓若慧，凈修諸佛功勛之德莊嚴其身。

「供養舍利，以此燈香、眾華、雜馨、諸所供具眾養之德，以貢諸佛世之光曜：『如諸菩薩過去佛時若干供養，心無所著以貢諸佛；吾亦如之建立勸助，唯諸大聖垂以大慈，見愍納受。』」

文殊師利曰：「複次，族姓子！菩薩大士所住若茲，當說此言：『吾所悔過則虛不實，所可勸助亦無所生，所可請問亦無所有，計此所悔虛無實也。設我所勸無所生者、所可請問、無所有已，道亦如是，虛無所有。』

「其無所生、無所有者，等定亦如則無所生。無有度者，無著、無念，已無所著則能信脫。無著勸助，所首悔過功德之品計于道心，一切眾生於無罪福而得自在。本所勸助，皆以德本供養一切諸如來眾，稽首歸命，貢上燈香、花蓋、瓔珞、若干種物。所供養者，取此功德皆為一味清凈之行——所清凈者，本性清凈，鮮潔顯曜。等一切智以為大施無極之業，仁和無穢等行於道，所愿合集當令歸趣如來之道，則用勸助無上正真為最正覺。

「一切

【現代漢語翻譯】現代漢語譯本眾生所處的境界，要使他們沒有驕傲自滿之心。要轉動佛法之輪而沒有絲毫懈怠，都要拋棄戲謔玩鬧，抑制各種魔障。人民的意志和本性不可動搖，斷除各種煩惱的根源，從而展現無量的智慧和功德；一切眾生身處各種煩惱的羅網之中，要用佛法的力量廣泛地開示其中的真義。對於一切事物要平等對待，內心沒有陰暗的遮蓋，其根本的自性也是不動搖的。要全部發起和宣揚佛法，普遍地開啟智慧之門，圓滿地成就一切智的智慧，清凈地修習諸佛的功德，用以莊嚴自身。

『供養佛陀的舍利，用這燈、香、各種鮮花、各種香料以及各種供養品所蘊含的功德，來供奉諸佛，照耀世間的光芒：如同過去的菩薩在佛陀住世時所做的各種供養一樣，內心沒有任何執著地供奉諸佛；我也像他們一樣，建立和勸助他人供養，希望各位大聖以大慈悲心，憐憫並接受我的供養。』

文殊師利（Manjushri，智慧的象徵）說：『再者，善男子！菩薩大士所處的境界如果像這樣，應當說這樣的話：『我所懺悔的罪過是虛幻不實的，我所勸助的善行也沒有任何生滅，我所請問的佛法也沒有任何實體，認為我所懺悔的罪過是虛幻不實的。假設我所勸助的善行沒有生滅，我所請問的佛法也沒有實體，那麼道也是如此，虛幻而沒有實體。』

『那沒有生滅、沒有實體的事物，其平等禪定的狀態也同樣沒有生滅。沒有能度之人，沒有執著，沒有妄念，已經沒有執著就能相信解脫。沒有執著地勸助他人，將懺悔罪過所獲得的功德歸於道心，一切眾生在沒有罪與福的對立中獲得自在。原本所勸助的善行，都用這些功德供養一切諸如來，稽首歸命，獻上燈、香、花蓋、瓔珞以及各種物品。所供養的這些物品，從中獲得的功德都成為一種純凈的行為——這純凈的行為，其本性就是清凈的，鮮明潔凈而光彩照耀。將這等同於一切智慧的功德作為廣大的佈施，作為沒有窮盡的事業，以仁愛和睦沒有污穢的心平等地行於道，所發的願望彙集在一起，應當使之歸向如來之道，從而用勸助他人修習無上正真之道作為最正的覺悟。

一切...

【English Translation】 English version The state of sentient beings should be such that they are without arrogance and pride. The wheel of the Dharma should be turned without negligence, and all frivolity should be abandoned, and all demons suppressed. The will and nature of the people should be unshakeable, cutting off the roots of all afflictions, thereby manifesting immeasurable wisdom and merit; all sentient beings are in the net of afflictions, and the power of the Dharma should be used to widely reveal its true meaning. All things should be treated equally, with no darkness covering the heart, and its fundamental nature should also be unshakeable. All should initiate and proclaim the Dharma, universally opening the door of wisdom, perfectly accomplishing the wisdom of all knowledge, and purely cultivating the merits of all Buddhas to adorn oneself.

'Offering the relics of the Buddha, using the merit contained in these lamps, incense, various flowers, various fragrances, and various offerings, to offer to all Buddhas, illuminating the light of the world: Just as the Bodhisattvas of the past made various offerings when the Buddha was in the world, offering to all Buddhas without any attachment in their hearts; I also establish and encourage others to make offerings like them, hoping that all great sages will have great compassion, pity, and accept my offerings.'

Manjushri (symbol of wisdom) said: 'Furthermore, good son! If the state in which the Bodhisattva Mahasattva dwells is like this, then one should say these words: 'The sins I repent are illusory and unreal, the good deeds I encourage have no arising or ceasing, and the Dharma I ask about has no substance, thinking that the sins I repent are illusory and unreal. Suppose the good deeds I encourage have no arising or ceasing, and the Dharma I ask about has no substance, then the path is also like this, illusory and without substance.'

'That which has no arising or ceasing, no substance, its state of equal samadhi is also without arising or ceasing. There is no one who can deliver, no attachment, no delusion, and having no attachment, one can believe in liberation. Without attachment, encourage others, attribute the merits gained from repenting of sins to the mind of the path, and all sentient beings will be free from the opposition of sin and merit. The good deeds originally encouraged are all used to offer to all Tathagatas with these merits, bowing down and taking refuge, offering lamps, incense, flower canopies, necklaces, and various items. The offerings made, the merits obtained from them all become a pure act—this pure act, its nature is pure, bright, clean, and radiant. Take this merit equal to all wisdom as a great almsgiving, as an endless career, and practice the path equally with a heart of love, harmony, and no defilement. The vows made are gathered together and should be directed towards the path of the Tathagata, so that encouraging others to practice the supreme and true path is the most correct enlightenment.'

All...

諸法無所勸助：假使以眼不勸助色，了色自然不以眼著，因緣報應計如其識，所從起者不出于眼、亦無有色，適起壞滅，消散盡索亦無住處；耳聲、鼻香、舌味、身更心法所勸亦然，意無有法。

「諸所功德亦復如是：勸助於道，道無德本，有從德本而興因緣，因其所行而起心矣，所發道心亦無所住，適起尋壞，消散滅盡。

「彼以其心而造德本，所可用心勸助行者，發心展轉而不相見。猶如燈火、若晝日光，無所從來、無所從去，適起生焰，因緣合成忽不知處；菩薩道心亦復如是，智慧之明興顯德本，亦無所住。其如是像以法生者，是為名曰菩薩勸助入于寂然，受決得忍，逮致聖光智慧之曜。

「假使菩薩游於是法，心不樂行眾穢之元，諸佛、世尊以為證明，乃當勸助志於德本。猶如諸佛智度無極，善權方便，所因聖慧令眾菩薩行於正德，所說勸助吾亦如之而不動搖。精進若此，其道普至，靡所不周。

「承志性力所入無量，亦皆棄除所應、不應眾想之念。設已得入眾性行者，思念一切如來、至真悉在目前；思惟虛空，一切所有等如虛無。已能可意，入于無量，思法界行一切具足。神通之慧升自在堂，乃得申敘而顯其心，普悉棄捐世之垢穢、裂壞羅網，入于自誡。皆見十方佛、天中天、諸

【現代漢語翻譯】現代漢語譯本諸法不互相勸助：假如眼睛不能勸助色（rupa，形態、顏色），那麼了知色（rupa，形態、顏色）的自性，自然不會被眼睛所執著。因緣果報的道理就像識（vijnana，意識）一樣，識（vijnana，意識）所生起的地方，既不是來源於眼睛，也不是來源於色（rupa，形態、顏色），只是暫時生起、壞滅，消散殆盡，沒有停留之處。耳朵對聲音、鼻子對香氣、舌頭對味道、身體對觸覺、心意對法（dharma，佛法、規律）的勸助也是如此，意（manas，意根）本身並沒有法（dharma，佛法、規律）。所有的功德也是這樣：勸助修行，道（bodhi，菩提之道）本身沒有功德的根本，功德的根本只是引發修行的因緣。因為修行而生起道心，所發起的道心也沒有停留之處，只是暫時生起，隨即壞滅，消散殆盡。他們用心創造功德的根本，可以用心勸助修行的人，發心輾轉相傳，卻不互相看見。就像燈火和白天的陽光，不知道從哪裡來，也不知道到哪裡去，只是暫時生起火焰，因緣聚合而成，忽然就不知道在哪裡了。菩薩的道心也是這樣，智慧的光芒顯現功德的根本，也沒有停留之處。像這樣以佛法而生的人，就叫做菩薩勸助進入寂靜，接受授記，獲得忍辱，達到聖光智慧的照耀。假如菩薩遊歷于這些佛法之中，內心不喜好眾生污穢的根源，諸佛、世尊可以作為證明，才能勸助立志于功德的根本。就像諸佛的智慧度量沒有邊際，善於運用權巧方便，憑藉聖慧引導眾菩薩行於正道，我所說的勸助也是這樣而不動搖。精進如此，其道普遍到達，無所不周。秉承志向和本性的力量，所進入的境界是無量的，也都能捨棄應該和不應該的各種想法。假設已經進入各種本性的修行者，思念一切如來、至真都好像在眼前；思維虛空，一切所有都等同於虛無。已經能夠如意自在，進入無量境界，思維法界，一切都具足。神通的智慧升到自在之堂，才能陳述和顯明自己的心意，普遍捨棄世間的污垢，破裂毀壞羅網，進入自我戒律。都能見到十方諸佛、天中之天、諸

【English Translation】 English version All dharmas do not mutually encourage: Suppose the eye does not encourage the rupa (form, color), then understanding the nature of rupa (form, color), one will naturally not be attached by the eye. The principle of cause and effect is like vijnana (consciousness), and what arises from vijnana (consciousness) does not originate from the eye, nor from rupa (form, color). It merely arises temporarily, decays, dissipates completely, and has no place to dwell. The ear's encouragement of sound, the nose's of fragrance, the tongue's of taste, the body's of touch, and the mind's of dharma (teachings, laws) are also the same. The manas (mind) itself has no dharma (teachings, laws). All merits are also like this: encouraging the path, the bodhi (path to enlightenment) itself has no root of merit, but the root of merit only initiates the causes and conditions for practice. Because of practice, the mind of the path arises, and the mind of the path that arises has no place to dwell, it only arises temporarily, then decays, and dissipates completely. They use their minds to create the root of merit, and can use their minds to encourage practitioners. The mind of aspiration is passed on, but they do not see each other. It is like a lamp and the sunlight during the day, not knowing where they come from, nor where they go, only temporarily arising with flames, coming together through causes and conditions, and suddenly not knowing where they are. The bodhi mind of a Bodhisattva is also like this, the light of wisdom reveals the root of merit, and has no place to dwell. Those who are born in this way through the Dharma are called Bodhisattvas who encourage entry into stillness, receive predictions, obtain forbearance, and attain the radiance of sacred light and wisdom. Suppose a Bodhisattva travels in these dharmas, and his heart does not delight in the source of defilement of beings, the Buddhas and World Honored Ones can be the proof, and then he can encourage the aspiration to the root of merit. Just like the wisdom of the Buddhas is boundless, skillful in using expedient means, using sacred wisdom to guide all Bodhisattvas to walk on the right path, my encouragement is also like this and unwavering. Diligent in this way, the path universally arrives, encompassing everything. Bearing the power of aspiration and nature, the realm entered is immeasurable, and they can also abandon all thoughts of what should and should not be. Suppose those who have already entered the practice of various natures, think of all the Tathagatas, the Perfectly Enlightened Ones, as if they are in front of them; thinking of space, everything is equal to emptiness. Having been able to be content and enter the immeasurable realm, thinking of the Dharmadhatu, everything is complete. The wisdom of supernatural powers ascends to the hall of freedom, and then one can state and reveal one's mind, universally abandon the defilements of the world, break and destroy the net, and enter self-discipline. All can see the Buddhas of the ten directions, the Gods of Gods, all

菩薩眾，無有遺脫而不睹者。念于去、來、現在諸佛悉為一等，則以德本勸助聖慧。

「吾今勸助，如無二界一切普至；今此德本亦復如是，悉令周遍。于諸群生而得申敘，皆使得入一切諸乘、諸菩薩門所生之地，悉逮具足，靡不睹念。令其眼根皆見眾生，究竟備悉無量佛事。盡入耳根所可聽聞，一切天、人、蜎飛、蠕動音響、言聲、分別文字，所暢決慧處處別異，教誨具足。

「眾生所作諸業、罪福所歸，從其所行而見果實，觀察三世去、來、今事，曉了眾生善分別行，解知所言，而皆識練一切德本無本、無住、亦無所行，乃為具足諸度無極。普見眾生而等導御，常以依倚無我本際，一切世人悉欲樂往與共相見。在於世間無所掛礙、亦無坑塹，得第一度，思惟逮入，斷一切法皆得通入。于諸法界亦無所壞，其所游居微妙真際。其有眾生在諸苦惱，令入佛土觀諸剎土悉是人界，逮得明眼普見十方，悉承一切諸佛聖德。

「索察群黎心性所趣，開導制御罪蓋所為，如所教持，悉為示現成就自在。所奉道業順無從生，不乏四等、四恩、六度以濟窮厄，令至弘廣殊特之慧。眾生志性各異不同，而使具足所欲志願，令無顛倒，得可其心使懷悅豫，勢力奇特而無有侶，心已得閑逮成正覺。

「目見眾生

【現代漢語翻譯】現代漢語譯本：菩薩們沒有遺漏，都能看到一切。他們認為過去、未來、現在的所有佛都是一樣的，因此用功德來勸勉和幫助聖慧。

『我現在勸勉和幫助，就像無二之界一切普遍到達一樣；現在這功德也像這樣，全部令其周遍。對於一切眾生都能申述，都能夠進入一切諸乘、諸菩薩門所生之地，全部獲得具足，沒有不看到和憶念的。令他們的眼根都能見到眾生，究竟完備地知曉無量的佛事。全部進入耳根所能聽聞的範圍，一切天、人、蜎飛、蠕動（指微小的生物）的音響、言語聲音、分別文字，所暢達決定的智慧處處不同，教誨完備具足。

眾生所作的各種業、罪和福所歸屬之處，從他們所行的而見到果實，觀察三世（過去、現在、未來）的事情，明瞭眾生善於分別的行為，理解他們所說的話，並且都認識和熟練一切功德的根本是無本、無住、也無所行，才能具足各種度（paramita）的無極。普遍地見到眾生而平等地引導和駕馭，常常依據無我的根本實際，一切世人都希望前往與之相見。處在世間沒有掛礙、也沒有坑塹，得到第一度（佈施），思惟而得以進入，斷除一切法都能通達進入。對於諸法界也沒有破壞，他們所游居的是微妙的真實際。如果有眾生處在各種苦惱之中，令他們進入佛土，觀看各種剎土都是人界，獲得明眼普遍地見到十方，全部承受一切諸佛的聖德。

索求和考察百姓的心性和所趨向，開導和控制罪惡所造成的行為，如所教導和堅持的，全部為他們示現成就自在。所奉行的道業順應無所從來而生，不缺少四等（四無量心）、四恩、六度（六波羅蜜）來救濟窮困，令他們達到弘廣殊特的智慧。眾生的志向和性情各自不同，而使他們具足所希望的志願，令他們沒有顛倒，得到可以滿足他們的心意，使他們心懷喜悅，勢力奇特而沒有伴侶，心已經得到空閑而成就正覺。

親眼見到眾生

【English Translation】 English version: The Bodhisattvas, without any omission, see everything. They regard all Buddhas of the past, future, and present as equal, and therefore encourage and assist sacred wisdom with their merits.

'I now encourage and assist, just as the realm of non-duality universally reaches everything; now this merit is also like this, causing it to be completely pervasive. For all sentient beings, it can be expressed, and all can enter all vehicles, the lands born from the doors of all Bodhisattvas, all obtaining completeness, without failing to see and remember. May their eye faculties all see sentient beings, ultimately and completely knowing the immeasurable deeds of the Buddhas. May everything enter the scope of what the ear faculties can hear, all sounds, speech, and differentiated words of gods, humans, flying creatures, and wriggling creatures (referring to tiny beings), the wisdom that is expressed and determined is different everywhere, and the teachings are complete and sufficient.

The various karmas performed by sentient beings, where sins and blessings belong, seeing the fruits from what they do, observing the affairs of the three times (past, present, and future), understanding the good and differentiated actions of sentient beings, understanding what they say, and recognizing and mastering that the root of all merits is without root, without dwelling, and without action, then one can complete all the perfections (paramitas) without limit. Universally seeing sentient beings and equally guiding and controlling them, constantly relying on the fundamental reality of no-self, all people in the world wish to go and see them together. Being in the world without hindrance or pitfalls, obtaining the first perfection (giving), contemplating and entering, cutting off all dharmas and being able to penetrate them all. There is no destruction to the realms of dharmas, and what they dwell in is the subtle true reality. If there are sentient beings in various sufferings, may they enter the Buddha lands, seeing all lands as human realms, obtaining clear eyes to universally see the ten directions, and all receiving the sacred virtues of all Buddhas.

Seeking and examining the nature and inclinations of the people, guiding and controlling the actions caused by sinful coverings, as taught and upheld, all showing them the achievement of freedom. The path they pursue accords with arising from nowhere, not lacking the four immeasurables (four immeasurable minds), four kindnesses, and six perfections (six paramitas) to relieve the poor and distressed, leading them to vast and extraordinary wisdom. The aspirations and natures of sentient beings are different, but may they all fulfill their desired wishes, without being inverted, obtaining what can satisfy their minds, making them joyful, with extraordinary power and without companions, their minds already freed and attaining perfect enlightenment.

Seeing sentient beings with their own eyes

性行所趣各教化之，示現究竟，使菩薩行永存不斷。令諸眾生一切備悉六度無極，住于正道使無有餘。過去、當來、今現在諸佛、世尊，皆誨眾生、與得是處。

「無上大道供養奉事，志性和雅，具足往詣，使得通入無所行法、經道之輪、一切剎土、眾生徑路。有身形者皆開化之，清徹悅豫令不墮落。目見諸佛奉養歸命，以是德本睹一切色如見佛形，而皆等觀十方剎土，則能嚴凈諸佛國土。等察一切諸天、人民、蚑行、喘息，人物之類，諛諂虛偽猶如幻化，普悉了斯，解無所有。等視三世，一發心頃靡所不入。

「一切諸法雖各別異，等無若干入于道力，令一切法至一平等，治無相好，等解善權。察眾生心，從其志性委靡而隨，應病與藥，等授無上正真道慧。超度世俗諸所為作，清凈鮮潔歸於平等，洗除眾生塵勞、結恨、穢濁志操，使徹清明。歸此平等，便得歸於一切諸佛悉一法身，逮成莊嚴，志習於此柔順之法，遵修其行，精進勢力慇勤不懈。

「欲有所度，以此德本，使十方人一發意頃普達眾生，解告人民諸菩薩行，皆令合集言語辭意。以一發言出無數教，示現眾生善權方便；一心念頃各令見聞平等道門，變化感動靡不蒙濟。轉於法輪，舌能覆面上至梵天，音聞遐方。

「如來身者，顯

【現代漢語翻譯】現代漢語譯本根據眾生的根性和喜好來教化他們，展現最高的境界，使菩薩的修行永遠延續不斷。使一切眾生都能完備地掌握六度（佈施、持戒、忍辱、精進、禪定、智慧）無極，安住于正道，沒有任何遺漏。過去、未來、現在的一切諸佛、世尊，都教誨眾生，使他們得到這個境界。

用無上的大道來供養奉事，心志平和文雅，具足前往的能力，從而能夠通達無所作為的法、經道的運轉、一切剎土（佛國）、眾生的道路。對於有形體的眾生都開導教化他們，使他們清澈喜悅而不墮落。親眼見到諸佛，奉養並歸順於他們，憑藉這種德行，看到一切色相都如同見到佛的形象，並且平等地觀察十方剎土（佛國），這樣就能莊嚴清凈諸佛的國土。平等地觀察一切諸天、人民、爬行生物、喘息生物以及其他生物，視諂媚虛偽如同幻化，普遍地瞭解這些，從而理解一切皆空。平等地看待過去、現在、未來三世，在一念之間無所不入。

一切諸法雖然各有差別，但平等地沒有差異，進入到道的威力中，使一切法達到一種平等的狀態，去除一切相好，平等地理解善巧方便。觀察眾生的心，順從他們的心志和習性，根據不同的情況給予不同的教導，平等地授予他們無上的正真道慧。超越世俗的一切作為，清凈鮮潔地歸於平等，洗除眾生的塵勞、結恨、污濁的志向，使之徹底清明。歸於這種平等，便能歸於一切諸佛的統一法身，達到莊嚴的境界，習慣於這種柔順的法則，遵循並修行，精進努力，勤奮而不懈怠。

想要度化眾生，憑藉這種德行，使十方的人在一念之間普遍地瞭解眾生，向人們宣講諸菩薩的修行，使他們都能理解並掌握語言辭藻的含義。用一句話就能說出無數的教義，向眾生展示善巧方便；在一念之間使他們都能見聞到平等的道門，通過變化和感動使他們無不得到救濟。轉動法輪，舌頭能夠覆蓋面部，向上到達梵天，聲音傳到遙遠的地方。

如來的身體，顯現出...

【English Translation】 English version According to their nature and inclinations, teach and transform them, manifesting the ultimate state, so that the practice of Bodhisattvas may continue uninterrupted forever. Enable all beings to fully master the Six Perfections (Dāna (generosity or giving), Śīla (ethics or morality), Kṣānti (patience or forbearance), Vīrya (effort or diligence), Dhyāna (meditation or concentration), and Prajñā (wisdom or insight)) without limit, abide in the right path, without any omission. All Buddhas and World Honored Ones of the past, future, and present teach beings and enable them to attain this state.

Use the unsurpassed Great Path to make offerings and serve, with a peaceful and refined mind, fully equipped to go forth, thereby being able to penetrate the Dharma of non-action, the turning of the wheel of the Sutra Path, all Buddha-lands (kṣetra), and the paths of beings. For those with physical forms, enlighten and transform them, making them clear and joyful, so they do not fall. Personally see the Buddhas, make offerings, and take refuge in them. With this virtuous foundation, seeing all forms is like seeing the form of the Buddha, and equally observing the ten directions of Buddha-lands (kṣetra), one can then adorn and purify the Buddha-lands. Equally observe all devas (gods), people, crawling creatures, breathing creatures, and other beings, viewing flattery and falsehood as illusions, universally understanding these, thereby comprehending emptiness. Equally regard the three times (past, present, and future), entering everywhere in a single moment of thought.

Although all dharmas (phenomena) are different, they are equally without difference, entering into the power of the Path, causing all dharmas to reach a state of equality, eliminating all marks and characteristics, and equally understanding skillful means. Observe the minds of beings, following their inclinations and habits, according to their different situations, give different teachings, and equally bestow upon them the unsurpassed Right and True Wisdom of the Path. Transcend all worldly actions, purely and cleanly returning to equality, washing away the defilements, hatred, and impure aspirations of beings, making them thoroughly clear. Returning to this equality, one can then return to the unified Dharma-body of all Buddhas, attaining a state of adornment, becoming accustomed to this gentle Dharma, following and practicing it, diligently and tirelessly.

Desiring to liberate beings, with this virtuous foundation, enable people in the ten directions to universally understand beings in a single moment of thought, proclaim to the people the practices of the Bodhisattvas, enabling them to understand and master the meaning of language and rhetoric. With a single utterance, one can speak countless teachings, demonstrating skillful means to beings; in a single moment of thought, enable them all to see and hear the equal Dharma-gate, through transformation and inspiration, none are not saved. Turning the Dharma wheel, the tongue can cover the face, reaching up to the Brahma heaven, and the sound is heard in distant lands.

The body of the Tathagata (如來), manifests...

現道門歡悅眾生，以一普安演于無量若干光明。佛道巍巍無有斷絕，一時顯揚，口宣十方五趣之處。示佛變化悉令游居，具足德行，為諸眾生而訓誨。現於斯德本，修于無量總持之門，入于光明巍巍之慧，令一切具靡不成就。

「人民所行眾德本者志性各異，使入總持光明之慧。其有諸天、一切人民愁憂苦惱，為除眾患，悉入總持光明之曜；一切諸論、文字本際，入于總持光明之曜；一切諸行、諸想所應，悉入總持光明之曜，使致普門；諸根轉輪使入總持光明之門；一切莊嚴清凈眾飾，使入總持光明之門；一切徑路眾好威神以悅眾人，悉入總持光明之門；無所掛礙，總持諸法，歸趣若干無數威曜悉使具足，皆令一切諸佛之法悉逮得入總持光明。以是德本、由此因緣，悉為諸佛所見攝護。

「視於諸佛如見父母，則以攝取佛之國土，修治嚴凈。為諸善友所見攝取，恭敬奉事諸佛、世尊，以若干種愛樂欣悅，心無變異而不可動。攝取眾生，成就教誨，愛護一切諸惡趣，則以聖威斷惱根。攝取諸世，顯發行執，懷善教一切典。所開化者，無導御攝取諸法，欲以執持、諷誦之故。

「用斯德本、因此緣報，住於一事普見眾事、住于眾事悉見一事，則以一事入一切事、以一切事入於一事，則以一義告誨開化一

【現代漢語翻譯】現代漢語譯本：現在道門歡悅眾生，以一種普遍安寧的方式在無量無數的光明中展現。佛道莊嚴偉大，永不中斷，一時之間全部顯揚，口中宣說十方五道眾生所處之處。佛陀示現種種變化，使眾生都能安居樂業，具備圓滿的德行，為眾生進行教導和訓誨。展現這種德行的根本，修習無量總持（Dharani，總攝憶持）之門，進入光明莊嚴的智慧，使一切眾生都能圓滿成就。

『人民所行的各種德行根本，其志向和稟性各不相同，使他們進入總持光明的智慧。如果有諸天和一切人民感到憂愁苦惱，爲了消除他們的各種憂患，全部進入總持光明的照耀；一切理論、文字的根本，進入總持光明的照耀；一切行為、一切思想所應遵循的，全部進入總持光明的照耀，使他們達到普遍的法門；使諸根的運轉進入總持光明的法門；一切莊嚴清凈的裝飾，使它們進入總持光明的法門；一切道路上美好的威神，用來使眾人喜悅，全部進入總持光明的法門；沒有任何掛礙，總持一切諸法，歸向無數的威嚴光耀，使一切都圓滿具足，使一切諸佛的法都能得到進入總持光明。憑藉這種德行根本、憑藉這種因緣，都被諸佛所見並攝受護佑。

『看待諸佛如同看待父母，就能攝取佛的國土，修治使其莊嚴清凈。被各種善友所見並攝取，恭敬奉事諸佛、世尊，以各種愛樂欣悅，心無變異而不可動搖。攝取眾生，成就教誨，愛護一切惡道眾生，就能以聖者的威德斬斷煩惱的根源。攝取世間，顯發行為的準則，懷著善良教化一切經典。所開化的人，沒有引導和攝取諸法，想要執持、諷誦的緣故。

『用這種德行根本、憑藉這種因緣果報，安住於一件事就能普遍見到眾多事，安住于眾多事就能完全見到一件事，就能以一件事進入一切事，以一切事進入一件事，就能用一個義理告誡開化一切。』

【English Translation】 English version: Now, the Dao gate rejoices all beings, manifesting in immeasurable and countless lights with a universal peace. The Buddha's path is majestic and unbroken, revealed entirely at once, proclaiming the abodes of beings in the ten directions and the five realms. The Buddha manifests various transformations, enabling all beings to dwell in peace and joy, possessing complete virtues, and instructing and teaching them. Revealing this foundation of virtue, cultivating the gates of immeasurable Dharani (總持，total retention), entering the majestic wisdom of light, enabling all beings to achieve complete fulfillment.

'The roots of virtue practiced by the people have different aspirations and natures, enabling them to enter the wisdom of Dharani's light. If there are devas and all people who feel sorrow and suffering, in order to eliminate their various afflictions, all enter the illumination of Dharani's light; all theories and the fundamental nature of written words enter the illumination of Dharani's light; all actions and thoughts that should be followed enter the illumination of Dharani's light, enabling them to reach the universal gate; enabling the turning of the faculties to enter the gate of Dharani's light; all adorned and pure decorations enable them to enter the gate of Dharani's light; all the good and majestic paths that please the people enter the gate of Dharani's light; without any hindrance, upholding all dharmas, returning to countless majestic lights, enabling all to be fully complete, enabling all the Buddhas' dharmas to be attained and entered into Dharani's light. By this root of virtue, by this cause and condition, all are seen, embraced, and protected by the Buddhas.

'Viewing the Buddhas as seeing one's parents, one can then embrace the Buddha's land, cultivating and purifying it. Being seen and embraced by various good friends, respectfully serving the Buddhas, the World Honored Ones, with various loving joys, with a heart that does not change and cannot be moved. Embracing sentient beings, accomplishing teachings, cherishing all beings in evil realms, one can then use the holy power to cut off the root of afflictions. Embracing the worlds, revealing the principles of conduct, cherishing goodness and teaching all scriptures. Those who are enlightened, without guidance and embracing all dharmas, desire to uphold and recite them.

'Using this root of virtue, by this cause and effect, dwelling in one thing, one can universally see many things; dwelling in many things, one can completely see one thing; one can then enter all things with one thing, and enter one thing with all things; one can then use one meaning to advise and enlighten all.'

切諸義、以一切義興發一義，以無因緣入于諸緣、化于諸緣令入無緣。以無事法入于眾生性行各異，從其相行而教誨之——以無有想入于諸想、諸未進者悉令入道、入諸有想而誘進之使入無想。

「以是德本、因此事故、由斯瑞應，住於一人含氣之類心性之行，普見一切眾生意歸；住於一切眾生志性，則睹一人心意所趣。究竟具足，廣大其意，所誨無限，以一人心勸化宣示一切眾生意志所念、以一切心興發一心。則以諸佛威神感動教化如應，開解一切眾生之行，誘一人心勸入一切眾生意行、以一切心勸入一心。化眾生界，勸進暢示佛身光明，心存住于無人之際，于無人際則不動搖，所建立處不捨眾生，逮度無極而不懈惓。

「以是德本、修此事故，住一佛土普見一切諸佛國界、住一切土睹於一土，於一切土入無盡土、于無量土入於一土。無盡本際莊嚴校飾還凈國土，訓誨所入，斷淫、怒、癡，靡所不散，住於一土教化諸土、在於諸土誘進一土。一切眾生所念思想，勸至方面發起人民，令一剎土入一切土、以一國土入於一切，無量佛土等見三界。眾生所興不可動故，以無極哀開化人民，而無處所、亦無所住。若懷狐疑，悉濟猶豫，度眾生類。

「以是德本，以過去事入於過去、又以過去入于當來、又

【現代漢語翻譯】現代漢語譯本：斷絕一切分別，以一切意義啓發一個意義；以無因無緣的境界進入各種因緣，化解各種因緣使之歸於無緣。以無為的法則進入眾生各異的根性和行為，根據他們的不同情況進行教誨——以沒有妄想的心進入各種妄想之中，使所有沒有進步的人都能進入正道，進入各種有妄想的境界來引導他們，使他們進入無妄想的境界。『因為這種功德根本，因為這個緣故，由於這種吉祥的感應，安住於一個有氣息的眾生的心性行為中，普遍見到一切眾生的心意歸向；安住於一切眾生的志向和本性中，就能看到一個人的心意所向。最終圓滿具足，廣大其心意，所教誨的沒有窮盡，用一個人的心來勸化宣示一切眾生的心意和念頭，用一切眾生的心來啓發一個人的心。這樣就能以諸佛的威神之力感動教化，恰如其分地開解一切眾生的行為，引導一個人的心進入一切眾生的心意行為，用一切眾生的心來勸導進入一個人的心。教化眾生界，勸勉宣揚佛身的光明，心中安住于無人的境界，在無人的境界中則不動搖，所建立的地方不捨棄眾生，達到無極的救度而不懈怠。』『因為這種功德根本，修習這種緣故，安住於一個佛土而普遍見到一切諸佛的國界，安住於一切佛土而看到一個佛土，在一切佛土中進入無盡的佛土，在無量的佛土中進入一個佛土。以無盡的根本和邊際來莊嚴修飾清凈的國土，訓誡教誨所進入的地方，斷除淫慾、嗔怒、愚癡，沒有什麼不散除的，安住於一個佛土而教化各個佛土，在各個佛土中引導進入一個佛土。一切眾生所念所想，勸導到各個方面，發起人民，使一個剎土進入一切佛土，用一個國土進入一切國土，無量佛土平等地見到三界。眾生所興起的念頭不可動搖，用無極的慈悲來開化人民，而沒有固定的處所，也沒有固定的住所。如果心懷狐疑，全部救濟他們的猶豫，救度眾生。』『因為這種功德根本，用過去的事情進入過去，又用過去的事情進入未來，又』

【English Translation】 English version: Cutting off all differentiations, using all meanings to inspire one meaning; entering into all conditions with no cause and no condition, dissolving all conditions to return to no condition. Entering into the diverse natures and behaviors of sentient beings with the law of non-action, teaching them according to their different situations—entering into all thoughts with no thought, enabling all who have not progressed to enter the right path, entering into all realms of thought to guide them, enabling them to enter the realm of no thought. 'Because of this root of merit, because of this reason, due to this auspicious response, dwelling in the mind and behavior of a single being with breath, universally seeing the intentions of all sentient beings; dwelling in the aspirations and nature of all sentient beings, one can see the direction of a single person's mind. Ultimately complete and fully endowed, expanding its intention, what is taught is limitless, using the mind of one person to exhort and proclaim the intentions and thoughts of all sentient beings, using the minds of all to inspire the mind of one. In this way, one can move and teach with the majestic power of all Buddhas, appropriately opening and understanding the behavior of all sentient beings, guiding the mind of one person to enter the mental behavior of all sentient beings, using the minds of all to exhort entry into the mind of one. Transforming the realm of sentient beings, encouraging and proclaiming the light of the Buddha's body, the mind dwells in a place where there is no one, and in a place where there is no one, it does not waver, and in the place where it is established, it does not abandon sentient beings, reaching limitless salvation without懈惓(xie4 que2 - weariness).' 'Because of this root of merit, cultivating this cause, dwelling in one Buddha land and universally seeing all Buddha realms, dwelling in all lands and seeing one land, entering into endless lands in all lands, entering into one land in immeasurable lands. Using endless root and boundary to adorn and purify the pure land, instructing and teaching where one enters, cutting off lust, anger, and ignorance, there is nothing that is not dispersed, dwelling in one land and teaching all lands, in all lands guiding entry into one land. All the thoughts and ideas of sentient beings, exhorting to all aspects, initiating the people, causing one Buddha-land to enter all Buddha-lands, using one country to enter all countries, immeasurable Buddha-lands equally seeing the three realms. The thoughts that arise in sentient beings cannot be shaken, using limitless compassion to enlighten the people, without a fixed place, and without a fixed dwelling. If harboring doubt, completely relieving their hesitation, saving sentient beings.' 'Because of this root of merit, using past events to enter the past, and using the past to enter the future, and'

以過去入于現在，其當來事入于當來、又當來事入於過去、當來事者入于現在，又現在事入于現在、又現在事入於過去。一切過去、當來、現在入平等相，令其現在入于現在；其現在者入於過去，其去、來、今普入平等。

「以是德本、因緣之報，逮得諸佛現在目前三昧要慧、致成佛德聖眾如來三昧正定、逮致光明華如來所化莊嚴三昧、皆莊嚴凈所現三昧、示一切色所現身三昧、皆入諸音言辭三昧。又，首楞嚴現若干種般泥洹事，獲致不斷佛教三昧、而當成就專一嚴凈三昧、究竟善住三昧、定意金剛道場三昧、如金剛三昧、慧眼三昧。以是之比，見於一切眾生之心，所行若干志操不同，過去、當來、今現在事無所不達，乃為如來三昧道場。各各別異，令致於彼神通之慧，所愿具足。

「以是德本，吾及眾生悉使成就進退自由，究竟清凈，被蒙開化。以是德本，一切眾生目之根原使如佛眼；一切世間眾生所在諸可聞者逮興佛耳，其聽無極；使眾生鼻得如佛鼻，通徹無際，悉無所著；令諸眾生舌根德殊，逮得世尊廣長之舌，其所教誨如佛之言；處在一切世間之法，所作身事、所可興發皆成佛身；處在一切法界之中，亦無所處化于眾生。一切所行作佛慧業，從其人民志性所愿，應病與藥而開化之。一切諸香則能

【現代漢語翻譯】現代漢語譯本以過去之事融入現在，將要發生的事融入未來，又將要發生的事融入過去，將要發生的事融入現在，又將現在的事融入現在，又將現在的事融入過去。一切過去、未來、現在都融入平等之相，使其現在融入現在；這現在融入過去，這過去、未來、現在普遍融入平等。

『憑藉這種功德根本、因緣果報，獲得諸佛現在目前三昧（Samadhi，定）的精要智慧，成就佛的功德，聖眾如來三昧正定（Samadhi Samāpatti，正定），獲得光明華如來所化莊嚴三昧（Samadhi，定），都是莊嚴清凈所顯現的三昧（Samadhi，定），示現一切色所顯現身的三昧（Samadhi，定），都融入各種音言辭三昧（Samadhi，定）。並且，首楞嚴（Śūraṅgama，勇健）顯現若干種般泥洹（Parinirvana，圓寂）之事，獲得不斷佛教的三昧（Samadhi，定），將要成就專一嚴凈的三昧（Samadhi，定），究竟善住的三昧（Samadhi，定），定意金剛道場三昧（Samadhi，定），如金剛三昧（Samadhi，定）、慧眼三昧（Samadhi，定）。以此相比，能見到一切眾生的心，所行的各種志向操守不同，過去、未來、現在之事沒有不通達的，乃是如來三昧（Samadhi，定）道場。各各不同，使他們獲得神通的智慧，所希望的都能夠滿足。』

『憑藉這種功德根本，我和眾生都能夠成就進退自由，究竟清凈，被蒙受開化。憑藉這種功德根本，使一切眾生的眼睛的根源如同佛眼；一切世間眾生所在之處所能聽到的一切都能興起佛耳，其聽聞沒有窮盡；使眾生的鼻子得到如同佛鼻，通徹無際，完全沒有執著；使眾生舌根的功德殊勝，獲得世尊廣長之舌，其所教誨如同佛的言語；處在一切世間的法中，所作的身事、所能興發的都成就佛身；處在一切法界之中，也沒有所處，化度眾生。一切所行都做佛的智慧事業，從人民的志向心性所希望的，應病與藥而開化他們。一切諸香就能』

【English Translation】 English version Taking the past into the present, future events into the future, and future events into the past, future events into the present, present events into the present, and present events into the past. All past, future, and present merge into a state of equality, causing the present to merge into the present; this present merges into the past, and the past, future, and present universally merge into equality.

'Through this root of merit and the retribution of causes and conditions, one attains the essential wisdom of the Samadhi (定, concentration) of the Buddhas present before one's eyes, achieves the merit of the Buddhas, the Samadhi Samāpatti (正定, right concentration) of the holy assembly of Tathagatas, attains the adorned Samadhi (定, concentration) transformed by the Light-Flower Tathagata, all of which are Samadhis (定, concentration) manifested by adornment and purity, the Samadhi (定, concentration) of manifesting bodies through all forms, all of which enter into the Samadhi (定, concentration) of various sounds and words. Furthermore, the Śūraṅgama (首楞嚴, heroic progress) manifests various Parinirvana (般泥洹, complete nirvana) events, obtains the Samadhi (定, concentration) of the unceasing Buddha-dharma, and will achieve the Samadhi (定, concentration) of exclusive adornment and purity, the Samadhi (定, concentration) of ultimate good dwelling, the Samadhi (定, concentration) of the Vajra (金剛, diamond) sanctuary of fixed intention, such as the Vajra Samadhi (金剛三昧, diamond concentration), the Wisdom-Eye Samadhi (慧眼三昧, wisdom-eye concentration). By this comparison, one sees the minds of all beings, their various aspirations and conduct differing, and nothing is not understood about past, future, and present events; this is the sanctuary of the Tathagata's Samadhi (如來三昧, tathagata concentration). Each is distinct, enabling them to attain the wisdom of supernatural powers, fulfilling all their wishes.'

'Through this root of merit, may I and all beings achieve freedom in advancing and retreating, ultimate purity, and be enlightened. Through this root of merit, may the root of the eyes of all beings be like the Buddha's eyes; may all that can be heard by beings in all worlds give rise to the Buddha's ears, with limitless hearing; may the noses of beings be like the Buddha's nose, penetrating without limit, completely without attachment; may the tongues of beings have extraordinary merit, attaining the long and broad tongue of the World-Honored One, whose teachings are like the words of the Buddha; dwelling in all the dharmas of the world, all actions of the body and all that can be aroused become the Buddha's body; dwelling in all the realms of dharma, yet without dwelling, transforming beings. All actions are the work of the Buddha's wisdom, according to the aspirations and nature of the people, giving medicine according to the illness and enlightening them. All fragrances are able to'

變為佛之德馨，熏為道事：一切諸味則能化成成習義味，一切細滑柔和，內性入人義業；一切諸法皆以訓導，使成導法開化眾生。是為一切諸所入者，吾當令成諸佛所入通達大慧；人民陰蓋、諸所情衰，吾當興法消化諸衰為作佛事，當使諸界悉為佛界、所有諸根令無有根、使乏根者為立道根。

「以是德本、因此緣故，得至建立無所住慧，聖道所處、所可建立，普令人民皆悉曉之，化一切色悉成佛形。由是之故，各各使人曉了其慧，變諸音響悉成佛聲，皆為人民宣佈道教。

「如是之比，使諸眾生消除盡索塵勞欲門，乃為菩薩入諸菩薩療治其行道法之門，是為清凈一切人民志性事矣。

「可悅眾生智慧之宅，入無勝地勢力之土，菩薩道行下於應時而不違失，身行、口言、意所修業無所掛礙、不有危害、無所藏匿，頒宣諸佛之言教也。行不虛妄，逮得神通，所知具足。以是德本，當令我身及諸眾生悉得成就至於清凈，為人講說，是為菩薩大士所行勸助佛慧真諦無失。」

文殊師利說是五體悔過品時，五百菩薩皆悉逮得無所從生法忍，皆以除棄狐疑、猶豫、虛偽、閉結、倒見之惑。如來齊光照曜菩薩，逮得一切諸佛無所破壞三昧之定。

於是，世尊則以道耳遙聞文殊師利之所講說，尋以贊

【現代漢語翻譯】現代漢語譯本：變為佛的德行馨香，薰染成為弘揚佛法的事務：一切諸味都能轉化為成就修習佛法的意義，一切細緻柔和，內在的性質深入人們的修行事業；一切諸法都用來訓導，使之成為引導佛法開化眾生。這是對於一切諸所入者，我應當使之成就諸佛所入的通達大智慧；人民的陰暗遮蔽、各種情感的衰退，我應當興盛佛法消化各種衰退，為他們做佛事，應當使所有諸界都成為佛界、所有諸根令其沒有根源，使缺乏善根的人建立修道的根基。『以這種德行為根本、因為這種因緣的緣故，得以達到建立無所住的智慧，聖道所處的地方、所能建立的地方，普遍讓人們都明白這些，化一切色相都成為佛的形象。因為這個緣故，各自使人明白其智慧，變諸音響都成為佛的聲音，都為人民宣講佛法教義。『像這樣的比喻，使各種眾生消除盡索塵世的勞苦慾望之門，乃是菩薩進入諸菩薩療治其修行道法之門，這是爲了清凈一切人民的志向心性之事啊。『使眾生喜悅的智慧之宅，進入無有勝過之地的勢力之土，菩薩的道行順應時機而不違背缺失，身行、口言、意所修的行業沒有掛礙、沒有危害、沒有藏匿，頒佈宣揚諸佛的言教。行為不虛妄，獲得神通，所知具足。以這種德行為根本，應當使我的身體以及各種眾生都得到成就以至於清凈，為人講說，這是菩薩大士所行的勸助佛慧真諦沒有缺失。』文殊師利（Manjushri，菩薩名）說這五體悔過品時，五百菩薩都獲得了無所從生法忍，都已除棄狐疑、猶豫、虛偽、閉結、倒見的迷惑。如來齊放光明照耀菩薩，獲得一切諸佛無所破壞三昧的禪定。於是，世尊就用道耳遙遠地聽聞文殊師利（Manjushri，菩薩名）所講說的內容，隨即讚歎

【English Translation】 English version: Transforming into the virtuous fragrance of the Buddha, influencing and becoming affairs of the Dharma: all flavors can transform into the meaning of accomplishing the practice of Dharma, all subtle and gentle qualities, the inner nature deeply entering people's practice; all Dharmas are used to instruct, making them guides to enlighten sentient beings. This is for all those who enter, I shall enable them to achieve the great wisdom of thorough understanding that the Buddhas enter; the darkness and obscurations of the people, the decline of various emotions, I shall flourish the Dharma to digest various declines, doing Buddha-works for them, I shall make all realms become Buddha-realms, all roots without origin, establishing the roots of the path for those who lack roots. 'With this virtuous root, because of this cause and condition, one can attain the establishment of wisdom without abiding, the place where the holy path is located, the place where it can be established, universally letting people understand these, transforming all forms into the image of the Buddha. Because of this reason, each one enables people to understand their wisdom, transforming all sounds into the voice of the Buddha, all proclaiming the teachings of the Dharma to the people.' 'Like this analogy, enabling various sentient beings to eliminate and exhaust the gates of worldly toil and desire, it is the Bodhisattva entering the gates of the Bodhisattvas healing their practice of the Dharma path, this is to purify the aspirations and nature of all people.' 'The dwelling of wisdom that delights sentient beings, entering the land of power in a place without superiority, the Bodhisattva's practice of the path is in accordance with the time without deviation or loss, the actions of body, speech, and mind have no hindrance, no harm, no concealment, proclaiming and disseminating the teachings of the Buddhas. Actions are not false, attaining supernatural powers, knowledge is complete. With this virtuous root, I shall enable my body and all sentient beings to attain accomplishment to purity, speaking for others, this is the Bodhisattva Mahasattva's practice of encouraging the true meaning of Buddha-wisdom without loss.' When Manjushri (Manjushri, name of a Bodhisattva) spoke this chapter of the Fivefold Repentance, five hundred Bodhisattvas all attained the forbearance of the non-origination of Dharmas, all having removed the delusions of doubt, hesitation, falsehood, closure, and inverted views. The Tathagata simultaneously emitted light illuminating the Bodhisattvas, attaining the samadhi of indestructible concentration of all Buddhas. Thereupon, the World Honored One used his divine ear to remotely hear what Manjushri (Manjushri, name of a Bodhisattva) was speaking, and immediately praised

曰：「善哉，善哉！仁快說此除諸菩薩掛礙罪蓋勸助入道。若有菩薩，儻聞說此勸助教者，即能奉持、諷誦、講說，如是不久皆當滅盡一切罪蓋，令無掛礙。如燈及燭入于冥室眾闇消索、猶如日出照于天下靡不蒙明、如盲得目、聾者得聽、啞者能言、跛者能行、塞者得通。五陰自消、六衰則滅，升於法堂、入于道室，超慧臺閣、處大聖殿。」

「何謂法堂？」

佛言：「神通已暢，無所掛礙，逮三達智。」

「何謂道室？」

佛言：「得三昧定，見十方佛如人照鏡，無有遠近，周遍悉見。」

「何謂慧臺？」

佛言：「智度無極，解一切空，心無所著，大慈大哀。」

「何謂大殿？」

佛言：「善權方便，進退知時，不在有為、不處無為，與法身合，無合、無散。現形三界化為佛身，相好威容頒宣道教，或為菩薩、聲聞、緣覺、高士、大聖、凡夫愚行，因時開化，度脫十方，莫不得濟至於大道。」

佛說如是，如來齊光照曜菩薩、賢者阿難，諸天、龍、神、阿須倫、世間人民，莫不歡喜，作禮而退。

佛說文殊悔過經

【現代漢語翻譯】現代漢語譯本：說：『太好了，太好了！請您快說這個能消除諸位菩薩的掛礙和罪障，勸導和幫助他們進入佛道的法門。如果哪位菩薩有幸聽聞並能奉行、背誦、講解這個勸助教法，那麼不久之後，他的一切罪障都將滅盡，不再有任何掛礙。就像燈或蠟燭進入黑暗的房間，所有的黑暗都會消失；又像太陽升起照耀天下，沒有哪個地方不被光明照耀；就像盲人重見光明，聾子恢復聽力，啞巴能夠說話，跛子能夠行走，堵塞的地方變得暢通。五陰（色、受、想、行、識）自然消散，六衰（色、受、想、行、識、觸）也隨之滅除，升入法堂，進入道室，超越智慧的臺閣，安住于大聖殿。』

『什麼是法堂？』

佛說：『神通已經暢通無阻，沒有任何掛礙，獲得宿命智、天眼智、漏盡智（三達智）。』

『什麼是道室？』

佛說：『獲得三昧（Samadhi）禪定，能見到十方諸佛，就像人照鏡子一樣，沒有遠近之分，周遍都能看見。』

『什麼是慧臺？』

佛說：『智慧達到無邊無際的程度（智度無極），理解一切皆空（解一切空），心中沒有任何執著，具有廣大的慈悲和哀憫（大慈大哀）。』

『什麼是大殿？』

佛說：『善於運用權巧方便，知道進退的時機，不執著于有為法，也不安住于無為法，與法身（Dharmakaya）融合，沒有合，也沒有散。顯現於三界（欲界、色界、無色界），化現為佛身，以莊嚴的相好和威儀宣講佛法，或者化現為菩薩（Bodhisattva）、聲聞（Sravaka）、緣覺（Pratyekabuddha）、高士、大聖、凡夫愚行，根據不同的時機進行開導教化，救度十方眾生，沒有誰不能得到救濟，最終到達大道。』

佛說完這些話，如來的光明照耀著菩薩（Bodhisattva）、賢者阿難（Ananda），以及諸天、龍、神、阿修羅（Asura）、世間人民，沒有誰不歡喜，都作禮後退下。

佛說文殊悔過經

【English Translation】 English version: He said: 'Excellent, excellent! Please quickly explain this Dharma that can eliminate the hindrances and karmic coverings of all Bodhisattvas (Bodhisattva), guide and help them enter the path of Buddhahood. If any Bodhisattva (Bodhisattva) is fortunate enough to hear, uphold, recite, and explain this teaching of encouragement and assistance, then before long, all their karmic coverings will be completely eradicated, and they will no longer have any hindrances. It is like a lamp or candle entering a dark room, where all darkness disappears; or like the sun rising and shining upon the world, where no place is not illuminated by light; it is like a blind person regaining sight, a deaf person regaining hearing, a mute person being able to speak, a lame person being able to walk, and a blocked person becoming unobstructed. The five skandhas (form, feeling, perception, mental formations, consciousness) naturally dissipate, and the six decays (sense organs and their corresponding objects) are extinguished, ascending to the Dharma Hall, entering the Chamber of the Path, transcending the Terrace of Wisdom, and dwelling in the Great Holy Palace.'

'What is the Dharma Hall?'

The Buddha said: 'Supernatural powers are already unobstructed, without any hindrances, attaining the three kinds of knowledge (threefold wisdom): knowledge of past lives, knowledge of the future, and knowledge of the extinction of outflows (宿命智、天眼智、漏盡智).'

'What is the Chamber of the Path?'

The Buddha said: 'Attaining Samadhi (Samadhi) concentration, one can see the Buddhas of the ten directions, just like a person looking in a mirror, without any distinction of near or far, seeing everything completely.'

'What is the Terrace of Wisdom?'

The Buddha said: 'Wisdom reaches the ultimate limit, understanding that everything is empty, the mind has no attachments, possessing great compassion and sorrow (大慈大哀).'

'What is the Great Palace?'

The Buddha said: 'Skillfully using expedient means, knowing the timing of advance and retreat, not clinging to conditioned phenomena, nor dwelling in unconditioned phenomena, merging with the Dharmakaya (Dharmakaya), without merging or dispersing. Appearing in the three realms (desire realm, form realm, formless realm), transforming into the body of a Buddha, proclaiming the Dharma with dignified features and majestic presence, or transforming into Bodhisattvas (Bodhisattva), Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), noble persons, great sages, ordinary people with foolish actions, enlightening and transforming according to different times, saving beings in the ten directions, so that none are not saved, ultimately reaching the Great Path.'

After the Buddha spoke these words, the light of the Tathagata (如來) illuminated the Bodhisattvas (Bodhisattva), the worthy Ananda (Ananda), as well as the devas, dragons, gods, asuras (Asura), and the people of the world, and none were not delighted, making obeisance and withdrawing.

The Sutra of Manjushri's Repentance Spoken by the Buddha