T14n0481_持人菩薩經
大正藏第 14 冊 No. 0481 持人菩薩經
No. 481 [No. 482]
持人菩薩經卷第一
西晉月氏三藏竺法護譯
持人菩薩經四事品第一
聞如是：
一時，佛游王舍城加鄰竹園中，與大比丘眾千二百五十，菩薩不可計，一切大聖神通以達，辯才無礙慧不可量，諸根寂定見一切本，應病與藥靡不蒙濟，為法橋樑度脫三界也。
爾時，世尊與無央數百千之眾眷屬圍繞而為說經。時，持人菩薩即從坐起，正服長跪，前問佛言：「菩薩何行建立誓願？無限功勛曉了諸法，分別一切諸度無極，識解無量方便善權，弘要被不可喻，戒德大鎧真正道義，為眾生愿弘恩仁慈，覆如虛空不可測度。其心清凈德行具足，佈施、持戒、忍辱、精進、一心、智慧，普度無極。若有眾生欲奉斯業，殊特之原無上大道，今故為斯如此等類啟問如來。菩薩大士咨問如來言教處所，周遊三界所行備悉，勤修禁戒無所忘講，奉清凈行遊居成辦遵無極慧，無量方便隨時開化，為此眾生有心存法，不能自達，故問如來。何謂菩薩曉了諸法，能以隨時為人班宣？其心堅強力念不忘，致微妙慧解一切法，章句誼理所生之處，常識宿命不中忽忘，至成無上正真之道為最正覺也。」
【現代漢語翻譯】 現代漢語譯本 大正藏第 14 冊 No. 0481 《持人菩薩經》
No. 481 [No. 482]
《持人菩薩經》卷第一
西晉月氏三藏竺法護譯
持人菩薩經四事品第一
我聞是如是：
一時，佛在王舍城加鄰竹園中游化，與一千二百五十位大比丘眾在一起，還有無數的菩薩，他們都是神通廣大、辯才無礙的大聖，智慧深不可測，諸根寂靜，能看清一切事物的本質，能根據不同的病癥給予相應的藥物，沒有誰不得救治，他們是引導眾生渡過三界的橋樑。
當時，世尊被無數的眷屬圍繞著，為他們宣講佛經。這時，持人菩薩從座位上站起來，整理好衣服，長跪合掌，向前問佛說：『菩薩以什麼樣的行為來建立誓願？以無限的功勛來了解諸法，分別一切諸度（paramita，波羅蜜多）達到無極的境界，認識和理解無量的方便善巧，弘揚重要的教義，被（恩澤）不可比喻，以戒德作為大鎧，行持真正的道義，爲了眾生的願望而弘揚恩德和仁慈，覆蓋一切如同虛空一樣不可測度。他們的心清凈，德行具足，佈施、持戒、忍辱、精進、一心、智慧，普遍地度化眾生達到無極的境界。如果有眾生想要奉行這種事業，這種殊勝特別的根源，這種無上的大道，現在我特意爲了這些眾生而向如來請教。菩薩大士向如來請教言教的處所，周遊三界所行的一切，勤奮地修習禁戒而沒有忘記所講的內容，奉行清凈的行為，遊歷居住的地方都能成就，遵循無極的智慧，以無量的方便隨時開導化育眾生，爲了這些心中存有佛法卻不能自己通達的眾生，所以向如來請教。什麼是菩薩能夠了解諸法，能夠隨時為人宣講？他們的心堅強，記憶力強而不忘，獲得微妙的智慧，理解一切法，對於章句的意義和道理以及產生的地方，常常記得宿命而不輕易忘記，直到成就無上正真之道，成為最正覺悟的人。』
【English Translation】 English version T14 No. 0481 The Sutra of the Bodhisattva Bearer
No. 481 [No. 482]
The Sutra of the Bodhisattva Bearer, Volume 1
Translated by Dharmaraksa, a Tripiṭaka master from Yuezhi during the Western Jin Dynasty
Chapter 1: The Four Matters of the Bodhisattva Bearer
Thus have I heard:
At one time, the Buddha was wandering in the Kalanda Bamboo Grove in Rajagriha, with a great assembly of twelve hundred and fifty Bhikshus, and countless Bodhisattvas. All were great sages who had attained supernatural powers, unhindered eloquence, immeasurable wisdom, tranquil faculties, and saw the essence of all things. They gave medicine according to the illness, and none were not saved. They were the bridge of Dharma, delivering beings from the three realms.
At that time, the World Honored One was surrounded by an immeasurable number of hundreds of thousands of attendants, expounding the scriptures. Then, the Bodhisattva Bearer rose from his seat, adjusted his robes, knelt with palms together, and asked the Buddha, 'What practices do Bodhisattvas establish as vows? With limitless merits, they understand all Dharmas, distinguish all perfections (paramita) to the utmost, recognize and understand immeasurable skillful means, promote essential teachings, and their grace is beyond comparison. They use the precepts as great armor, practice true righteousness, and aspire to benefit all beings with kindness and compassion, covering all like the immeasurable void. Their minds are pure, their virtues complete, practicing generosity, discipline, patience, diligence, concentration, and wisdom, universally delivering beings to the ultimate. If there are beings who wish to follow this path, this extraordinary origin, this supreme path, I now ask the Tathagata for the sake of these beings. Bodhisattvas inquire of the Tathagata about the teachings, their travels throughout the three realms, their practices, diligently cultivating precepts without forgetting what has been taught, practicing pure conduct, accomplishing their dwelling places, following boundless wisdom, and using immeasurable skillful means to enlighten beings at all times. For those beings who have the Dharma in their hearts but cannot understand it themselves, I ask the Tathagata. What is it that Bodhisattvas understand all Dharmas and can explain them to others at any time? Their minds are strong, their memory is strong and unforgetting, they attain subtle wisdom, understand all Dharmas, the meaning and principles of the verses and where they arise, they always remember their past lives and do not easily forget, until they attain the unsurpassed, true, and correct path, becoming the most perfectly enlightened one.'
佛言：「善哉！善哉！持人菩薩！多所哀念、多所安隱，愍傷諸天及十方人，乃為一切咨問如來如斯要義，功勛之德不可盡極，決一切疑猶豫羅網，以大弘慈加於眾生顯示大明。現在、將來諸菩薩施行無蓋哀，為眾生故普現大道，興舉弘誓將護一切，為開發化濟眾厄令得自歸，使度彼我，拔濟眾生，不墮三惡勤苦之獄，乃以勸之使立大道無上正真；欲脫眾生，生老病死啼哭之惱憂困之患，使長安隱，將來最後末世流佈正法，消大恐畏令無所懼。諦聽！諦聽！善思念之。」持人菩薩與諸大眾受教而聽。
佛語持人：「菩薩有四事義，觀其言教曉了諸法，能以隨時為人頒宣。何謂為四？心念成就逮致正真，志存道法未曾忽忘，性行柔和庠序仁慈，其心所興與眾殊異，是為四。
「復有四事。何謂為四？分別道義決諸種姓，曉了眾行義理所趣，宣佈一切諸法至要，達諸法本隨而開度，是為四。
「復有四事。何謂為四？解無央數所行諸法，以行超越暢無量法，所當應宜剖判所行，無底功勛識別諸法因斷諸習，是為四。
「復有四事。何謂為四？因其正行逮無上正真之道，疾具足滅道行之法三十七品，通達諸法自然之智無所依仰，解權方便成一切愍，是為四。
「復有四事。何謂為四？心
【現代漢語翻譯】 現代漢語譯本： 佛說：『太好了！太好了！持人菩薩（菩薩名，以堅持忍辱而得名）！您對眾生懷有深切的哀憐，給予他們安寧，憐憫諸天以及十方世界的人們，爲了這一切，您向如來（佛的稱號）請問如此重要的教義，您的功德無量無邊，能夠決斷一切疑惑和猶豫的羅網，以廣大的慈悲加於眾生，顯示偉大的光明。現在和未來的諸位菩薩施行無遮蓋的慈悲，爲了眾生的緣故普遍顯現大道，發起弘大的誓願來守護一切，爲了開發、化導、救濟眾生的各種苦難，使他們能夠自我歸依，使他們能夠度過生死此岸到達涅槃彼岸，拔濟眾生，不墮入三惡道勤苦的地獄，進而勸導他們樹立大道無上正真；想要解脫眾生，生老病死啼哭的煩惱憂愁困苦的禍患，使他們長久安寧，將來在最後末世流佈正法，消除巨大的恐懼，使他們沒有什麼可畏懼的。仔細聽！仔細聽！好好地思考！』持人菩薩和各位大眾接受教誨，專心聽講。
佛告訴持人菩薩：『菩薩有四種意義，觀察他們的言教，就能明白諸法，能夠隨時為人宣講。哪四種呢？心念成就，達到正真；志向在於道法，未曾忘記；性情行為柔和，有次序地仁慈；他們的心所想的與衆不同，這就是四種。
『還有四種。哪四種呢？分別道義，決斷各種姓的疑惑；明白各種行為的義理所趨；宣佈一切諸法最重要的道理；通達諸法的根本，隨順眾生的根器而開導他們，這就是四種。
『還有四種。哪四種呢？理解無數所修行的諸法，以修行超越，暢通無量法，應當剖析判斷所修行的法，以無底的功勛識別諸法的因，斷除各種習氣，這就是四種。
『還有四種。哪四種呢？因為正確的修行而獲得無上正真之道，迅速具足滅道之法三十七道品，通達諸法自然的智慧，沒有所依賴，理解權巧方便，成就一切憐憫，這就是四種。
『還有四種。哪四種呢？心……』
【English Translation】 English version: The Buddha said: 'Excellent! Excellent! Holder of Humility Bodhisattva (Bodhisattva's name, known for upholding patience)! You deeply sympathize with beings, giving them peace and security, pitying the gods and people of the ten directions. For all this, you ask the Tathagata (title of the Buddha) about such important teachings. Your merits are immeasurable, capable of resolving all doubts and the nets of hesitation, adding great compassion to beings, and displaying great light. The Bodhisattvas of the present and future practice unreserved compassion, universally manifesting the Great Path for the sake of beings, initiating great vows to protect all, to develop, guide, and save beings from all kinds of suffering, enabling them to take refuge in themselves, enabling them to cross the shore of birth and death to reach the other shore of Nirvana, rescuing beings from falling into the three evil realms of painful hells, and then encouraging them to establish the Great Path of unsurpassed truth; wanting to liberate beings from the troubles of birth, old age, sickness, death, and crying, the sorrows and sufferings of distress, to make them peaceful and secure for a long time, to spread the True Dharma in the last degenerate age, to eliminate great fears, making them fearless. Listen carefully! Listen carefully! Think about it carefully!' Holder of Humility Bodhisattva and all the assembly received the teachings and listened attentively.
The Buddha told Holder of Humility: 'Bodhisattvas have four meanings. Observing their teachings, one can understand all dharmas and be able to proclaim them to people at any time. What are the four? The mind is accomplished, attaining true reality; the aspiration is in the Dharma, never forgotten; the nature and behavior are gentle, orderly, kind, and compassionate; what their minds think is different from others. These are the four.
'There are also four. What are the four? Distinguishing the meaning of the Path, resolving the doubts of various lineages; understanding the meaning and direction of various practices; proclaiming the most important principles of all dharmas; understanding the root of all dharmas, guiding them according to the capacity of beings. These are the four.
'There are also four. What are the four? Understanding the countless dharmas practiced, surpassing through practice, unblocking immeasurable dharmas, analyzing and judging the dharmas to be practiced, identifying the causes of dharmas with bottomless merit, and eliminating various habits. These are the four.
'There are also four. What are the four? Because of correct practice, attaining the unsurpassed path of true reality, quickly completing the thirty-seven factors of the path of extinction, understanding the natural wisdom of all dharmas, without reliance, understanding skillful means, and accomplishing all compassion. These are the four.
'There are also four. What are the four? The mind...'
離穢垢不懷慳嫉，以是恩仁攝眾生類；其戒清凈所行解明；常奉精進未曾懈廢；勤修清凈建立成就，曉了順行專思道業；是為四。
「復有四業。何謂為四？志性清凈所愿解明；所行功勛至德清凈；忍辱仁和建立妙法，以逮顯明無所不照；分別經義暢入道門；是為四。
「復有四業。何謂為四？夙夜勤修求一切智；志存一心定意正受；曉了脫門奉于大哀，無極之慈喜護濟厄；逮致深慧修清凈行，暢達正義解了道行；是為四。
「復有四業。何謂為四？遵承智慧所行具足，聖明清凈志願弘大，愛樂至德無掛礙慧，心存普救未曾舍行，是為四。
「復有四事，察言觀義心誓堅固。何謂為四？其意堅強所求具足，性行安詳所思備悉，其行究竟不斷道念，修四意止成就雅德，是為四。
「復有四事，察言觀義志存堅固。何謂為四？意以得立心念佛業道品之法三十有七；意根通利曉了往宿無央數劫所生之處；意以平正聖慧清凈，無能毀斷；疾成佛道，攝取至真佛一切智；是為四事。
「復有四事。何謂為四？察識方便慕具慧義，曉了勤修顯真諦慧，緣是親近得至佛道，所行精進未嘗忽忘，是為四。
「復有四事，志性堅固。何謂為四？常奉精進不遠佛道，志性安和能制其意；普解諸
【現代漢語翻譯】 現代漢語譯本： 遠離污穢和貪婪嫉妒，用恩惠仁愛來攝受眾生；持戒清凈，所作所為明白透徹；常常奉行精進，從不懈怠廢止；勤奮修行清凈之行，建立成就，明瞭順行，專心思考道業；這是四種行業。 又有四種行業。什麼是四種？志向本性清凈，所希望的明白透徹；所行的功勛和至高的德行清凈；以忍辱仁和建立微妙之法，達到顯明，無所不照；分別經義，暢通進入道門；這是四種行業。 又有四種行業。什麼是四種？早晚勤奮修行，尋求一切智慧（sarvajna）；心志專注於一心，以禪定之心領受正法；明瞭脫離輪迴之門，奉行偉大的慈悲，以無盡的慈悲喜悅來救護濟助困厄；達到深刻的智慧，修習清凈的行為，暢通領悟正義，明瞭道行；這是四種行業。 又有四種行業。什麼是四種？遵循智慧，所行所為完備具足，聖明清凈，志願弘大，喜愛至高的德行，具有無掛礙的智慧，心懷普度眾生，從不放棄修行，這是四種行業。 又有四件事，觀察言辭，理解意義，心誓堅定。什麼是四種？意志堅強，所求的完備具足，性情行為安詳，所思所想全部知曉，所行最終究竟，不斷絕對道的思念，修習四念處（cattāro satipaṭṭhānā），成就高雅的德行，這是四種事。 又有四件事，觀察言辭，理解意義，心志堅定。什麼是四種？以意念建立，心中想著佛業道品之法三十七道品（bodhipakkhiyādhammā）；意根通利，明瞭過去無數劫所生之處；意念平和正直，聖潔的智慧清凈，沒有誰能夠毀壞斷絕；迅速成就佛道，攝取至真佛的一切智慧（sarvajna）；這是四件事。 又有四件事。什麼是四種？觀察認識方便之法，仰慕具備智慧的意義，明瞭勤奮修行，顯現真諦的智慧，因此親近佛道，所行精進從不疏忽忘記，這是四件事。 又有四件事，心志本性堅定。什麼是四種？常常奉行精進，不遠離佛道，心志本性安和，能夠控制自己的意念；普遍理解各種
【English Translation】 English version: Being apart from filth and not harboring stinginess or jealousy, using kindness and benevolence to embrace all sentient beings; one's precepts are pure, one's conduct is clear and understood; constantly upholding diligence, never being lax or abandoning it; diligently cultivating purity, establishing accomplishment, understanding compliant conduct, focusing one's thoughts on the path of enlightenment; these are the four practices. Furthermore, there are four practices. What are the four? The aspiration and nature are pure, what is desired is clear and understood; the meritorious deeds and supreme virtue of one's conduct are pure; establishing the wonderful Dharma with patience, gentleness, and harmony, attaining clarity, illuminating everything; distinguishing the meaning of the scriptures, smoothly entering the gate of the path; these are the four practices. Furthermore, there are four practices. What are the four? Diligently cultivating day and night, seeking all wisdom (sarvajna); focusing one's mind on one point, receiving the correct Dharma with a concentrated mind; understanding the gate of liberation, upholding great compassion, using boundless compassion and joy to protect and aid those in distress; attaining profound wisdom, cultivating pure conduct, smoothly understanding the correct meaning, understanding the path of enlightenment; these are the four practices. Furthermore, there are four practices. What are the four? Following wisdom, one's conduct is complete and sufficient, one's sacred wisdom is pure, one's aspirations are vast, one loves supreme virtue, possessing unobstructed wisdom, cherishing the universal salvation of all beings, never abandoning practice; these are the four practices. Furthermore, there are four matters, observing words, understanding meaning, one's heart and vows are firm. What are the four? One's will is strong, what is sought is complete and sufficient, one's nature and conduct are peaceful, what is thought is fully known, one's conduct ultimately reaches completion, one does not cease thoughts of the path, cultivating the four foundations of mindfulness (cattāro satipaṭṭhānā), accomplishing elegant virtue; these are the four matters. Furthermore, there are four matters, observing words, understanding meaning, one's aspirations are firm. What are the four? Establishing with intention, thinking in the mind of the thirty-seven factors of enlightenment (bodhipakkhiyādhammā) of the Buddha's path; the root of intention is clear and beneficial, understanding the places of birth in countless past kalpas; the intention is peaceful and upright, sacred wisdom is pure, no one can destroy or cut it off; quickly accomplishing the Buddha's path, taking in the supreme truth of the Buddha's all-knowing wisdom (sarvajna); these are the four matters. Furthermore, there are four matters. What are the four? Observing and recognizing expedient means, admiring the meaning of possessing wisdom, understanding diligent cultivation, revealing the wisdom of true reality, therefore drawing near to the Buddha's path, one's conduct is diligent, never neglecting or forgetting; these are the four matters. Furthermore, there are four matters, one's aspiration and nature are firm. What are the four? Constantly upholding diligence, not being far from the Buddha's path, one's aspiration and nature are peaceful, able to control one's own mind; universally understanding all kinds of
法未曾放逸；解暢眾道諸根寂定；常應經義不違佛教；是為四。
「復有四事，志性堅固。何謂為四？立清凈戒所行無穢，去五陰蓋不為所蔽，心無所著未曾懈廢，蠲除眾罪所滅塵勞，是為四。
「復有四事，志性堅固。何謂為四？心不憒亂求正真法，方便安心順一切法，曉了隨時不失儀節，所生之處不貪家業志存沙門，是為四。
「復有四事，志性堅固。何謂為四？常親善友遠惡知識，志慕深法未曾放逸，歸命諸佛諸菩薩俱，咨問禁戒曉了諸觀，是為四。
「復有四事，觀義察言，普解法句。何謂為四？建眾方便了諸道業，解諸法門因緣報應，志上慧義分別佛道，解暢諸法章句所趣，是為四。
「菩薩復有四事，觀義察言曉了分別諸法章句。何謂為四？解暢宣佈真實言教，敷演諸法無所不達，剖判諸法方便具足，明知諸義本所從習，是為四。
「復有四事，觀義察言。何謂為四？奉行聖慧分別道業，逮得勢力宣佈諸法，速成佛道清凈之慧，明度無極普以備足，是為四。
「復有四事，分別諸法。何謂為四？曉了所習精進修行，消滅因緣靡所不了，因其逮得應真之力，隨時勤修奉受正典，是為四。
「復有四事，分別諸法。何謂為四？曉了萬物一切無常，分別萬物
【現代漢語翻譯】 現代漢語譯本： 法不曾懈怠放縱；理解通暢各種修行道路，使六根清凈寂定；經常符合經書的意義，不違背佛教的教誨；這就是四種（堅固的品質）。 又有四件事，使志向和心性堅固。哪四件呢？持守清凈的戒律，行為沒有污穢；去除五陰（色、受、想、行、識）的覆蓋，不被它們所矇蔽；內心沒有執著，不曾懈怠廢棄；消除各種罪過，滅除塵世的煩惱；這就是四種（堅固的品質）。 又有四件事，使志向和心性堅固。哪四件呢？內心不混亂，尋求真正正確的佛法；善巧方便地使內心安定，順應一切佛法；明白瞭解時節因緣，不失去應有的禮儀節度；所出生的地方不貪戀世俗家業，志向在於出家修行；這就是四種（堅固的品質）。 又有四件事，使志向和心性堅固。哪四件呢？經常親近善友，遠離惡知識；立志追求深奧的佛法，不曾懈怠放縱；歸依諸佛和諸菩薩；請教戒律，明白瞭解各種禪觀方法；這就是四種（堅固的品質）。 又有四件事，觀察義理，考察言辭，普遍理解佛法的語句。哪四件呢？建立各種善巧方便，瞭解各種修行事業；理解各種法門，以及因緣果報；立志于高尚的智慧和意義，分別佛的道業；理解通暢各種佛法的篇章語句所指向的意義；這就是四種（品質）。 菩薩又有四件事，觀察義理，考察言辭，明白瞭解並分別各種佛法的篇章語句。哪四件呢？理解通暢並宣說真實的言教；敷衍演說各種佛法，沒有不通達的；剖析判斷各種佛法，善巧方便具足；明白知道各種義理根本是從哪裡學習來的；這就是四種（品質）。 又有四件事，觀察義理，考察言辭。哪四件呢？奉行聖人的智慧，分別修行的道業；獲得（說法的）勢力，宣說各種佛法；迅速成就佛道清凈的智慧；明白通達（智慧的）無邊無際，普遍而完備充足；這就是四種（品質）。 又有四件事，分別各種佛法。哪四件呢？明白瞭解所學習的，精進修行；消滅（業的）因緣，沒有什麼不瞭解的；依靠它獲得阿羅漢的應真之力；隨時勤奮修行，奉行接受正確的經典；這就是四種（品質）。 又有四件事，分別各種佛法。哪四件呢？明白瞭解萬物一切都是無常的，分別萬物……
【English Translation】 English version: The Dharma has never been negligent; understanding thoroughly all paths, the roots are tranquil and still; constantly according with the meaning of the scriptures, not violating the Buddha's teachings; these are the four. Again, there are four things that make the will and nature firm and strong. What are the four? Establishing pure precepts, conduct without defilement; removing the covering of the five skandhas (form, feeling, perception, volition, consciousness), not being obscured by them; the mind without attachment, never having been lazy or abandoned; eliminating all sins, extinguishing the dust and toil; these are the four. Again, there are four things that make the will and nature firm and strong. What are the four? The mind is not confused, seeking the truly correct Dharma; skillfully pacifying the mind, according with all Dharmas; understanding the timing and conditions, not losing the proper etiquette; in the place of birth, not being greedy for worldly family affairs, the aspiration is to leave home and cultivate; these are the four. Again, there are four things that make the will and nature firm and strong. What are the four? Constantly being close to good friends, staying away from evil companions; aspiring to profound Dharmas, never having been negligent; taking refuge in all Buddhas and all Bodhisattvas; consulting about precepts, understanding all methods of contemplation; these are the four. Again, there are four things: observing the meaning, examining the words, universally understanding the phrases of the Dharma. What are the four? Establishing various skillful means, understanding all paths of cultivation; understanding all Dharma gates, and the karmic cause and effect; aspiring to lofty wisdom and meaning, distinguishing the Buddha's path; understanding thoroughly the meaning to which the chapters and sentences of all Dharmas point; these are the four. Again, there are four things for a Bodhisattva: observing the meaning, examining the words, understanding and distinguishing the chapters and sentences of all Dharmas. What are the four? Understanding and proclaiming the true teachings; elaborating and expounding all Dharmas, without anything not being understood; analyzing and judging all Dharmas, with skillful means being complete; clearly knowing where the root of all meanings is learned from; these are the four. Again, there are four things: observing the meaning, examining the words. What are the four? Practicing the wisdom of the sages, distinguishing the paths of cultivation; attaining the power (of speaking Dharma), proclaiming all Dharmas; quickly accomplishing the pure wisdom of the Buddha's path; clearly understanding the limitlessness (of wisdom), universally and completely fulfilling; these are the four. Again, there are four things: distinguishing all Dharmas. What are the four? Clearly understanding what is learned, diligently cultivating; eliminating the causes and conditions (of karma), there is nothing not understood; relying on it to attain the power of an Arhat; diligently cultivating at all times, practicing and receiving the correct scriptures; these are the four. Again, there are four things: distinguishing all Dharmas. What are the four? Clearly understanding that all things are impermanent, distinguishing all things...
本因所習，精練諸物皆歸滅盡，解知無常便修道業八正真元，是為四。
「復有四事，分別諸法。何謂為四？曉了眾行合會諸習，分別一切滅盡諸習，逮得因緣無極大力，方便斷別合散之行，是為四。
「復有四事，分別諸法。何謂為四？解暢諸義言辭所趣，曉了眾義不從他受，敷演諸法一切眾相慧印之源，令一切法立無相慧，是為四。
「復有四事，所生之處常識宿命心念不忘，至成無上正真之意。何謂為四？諸根明利暢善惡法，以了他人意念是非；一切陰蓋鹹得休息；所生之處常念不忘；志在無上正真之道；是為四。
「復有四事，心念不忘至成正覺。何謂為四？常行定志曉習方便，智慧通暢明慧為首，明所行觀無所不睹，分別道慧光明遠照，是為四。
「復有四事，心念不忘至最正覺。何謂為四？逮得總持無所生慧，以得超越永盡聖慧，以消滅慧觀於三界，以無底慧睹見三世，是為四。
「復有四事，所生之處常識宿命，無能亂者至成正覺。何謂為四？以斷結著莫能亂者，口之所言未曾闕漏，皆達一切諸有業患悉是無為，逮得佛行無極大道，是為四。」
佛於是頌曰：
「其心念成就， 志性常明瞭， 未曾忽忘法， 由是致正覺。 曉了一切法，
【現代漢語翻譯】 現代漢語譯本 由於過去所習慣的，精通修習的各種事物最終都將歸於滅盡，理解到世事無常，便修習通往涅槃的八正道，這是四種（修行方法）。
『還有四件事，可以用來分辨各種佛法。哪四件事呢？明白眾生的行為是各種習性的集合，分辨一切滅盡各種習性的方法，獲得因緣和合產生的無邊力量，方便地斷除和分別聚合與離散的行為，這就是四種（分辨佛法的方法）。』
『還有四件事，可以用來分辨各種佛法。哪四件事呢？理解通暢各種義理以及言辭所要表達的意義，明白各種義理不依賴於他人傳授，闡述各種佛法的一切眾生相，作為智慧印記的源泉，使一切佛法建立在無相的智慧之上，這就是四種（分辨佛法的方法）。』
『還有四件事，使人出生時常能憶起前世的經歷，心念不忘，直至成就無上正真的覺悟。哪四件事呢？諸根（眼、耳、鼻、舌、身、意）明利，通曉善惡之法，從而瞭解他人意念的是非；一切陰蓋（五陰之蓋）都能得到止息；所生之處常常憶念不忘；心志在於無上正真的道；這就是四種（成就覺悟的方法）。』
『還有四件事，使人心中常念不忘，直至成就正覺。哪四件事呢？常常堅定意志，通曉修習的方便法門，智慧通暢，以明慧為首要，明白所修行的道路，觀察事物無所不見，分辨通往涅槃的智慧，光明能夠照耀遠方，這就是四種（成就正覺的方法）。』
『還有四件事，使人心中常念不忘，直至成就最正覺。哪四件事呢？獲得總持（Dharani）而生出無所執著的智慧，從而獲得超越一切，永遠滅盡煩惱的聖慧，用消滅煩惱的智慧來觀察三界（欲界、色界、無色界），用沒有邊際的智慧來洞見過去、現在、未來三世，這就是四種（成就最正覺的方法）。』
『還有四件事，使人出生時常能憶起前世的經歷，沒有任何事物能夠擾亂他，直至成就正覺。哪四件事呢？因為斷除了各種執著，所以沒有任何事物能夠擾亂他，口中所說的話沒有缺失遺漏，都能通達一切眾生所受的業報之苦，明白一切都是無為法，獲得佛陀所行的無邊大道，這就是四種（成就正覺的方法）。』
佛陀於是用偈頌說道：
『如果心念能夠成就，志向和本性常常明瞭，未曾忘記佛法，由此就能達到正覺。 通曉一切佛法，』
【English Translation】 English version Due to what has been learned, mastering and practicing all things will eventually return to extinction. Understanding impermanence, one cultivates the Noble Eightfold Path, the true origin of practice. These are the four (methods of practice).
'Furthermore, there are four things to distinguish all dharmas. What are the four? Understanding that the actions of beings are the assembly of various habits, distinguishing all the practices that extinguish all habits, attaining the boundless power arising from causes and conditions, and skillfully severing and distinguishing the actions of assembly and dispersion. These are the four (methods of distinguishing dharmas).'
'Furthermore, there are four things to distinguish all dharmas. What are the four? Understanding and clarifying the meaning of various doctrines and the significance of words, understanding that various doctrines do not depend on transmission from others, expounding all the aspects of all dharmas, as the source of the wisdom seal, and establishing all dharmas on the wisdom of non-appearance. These are the four (methods of distinguishing dharmas).'
'Furthermore, there are four things that enable one to constantly remember past lives at birth, with unwavering mindfulness, until achieving unsurpassed, true enlightenment. What are the four? The faculties (eye, ear, nose, tongue, body, and mind) are sharp and clear, understanding the laws of good and evil, thereby understanding the right and wrong of others' thoughts; all the coverings of the skandhas (five aggregates) can be stopped; one constantly remembers without forgetting where one is born; one's aspiration is in the unsurpassed, true path; these are the four (methods of achieving enlightenment).'
'Furthermore, there are four things that keep one mindful, until achieving perfect enlightenment. What are the four? Constantly maintaining a firm will, understanding the skillful means of practice, wisdom is unobstructed, with clear wisdom as the foremost, understanding the path one is practicing, observing things without anything unseen, distinguishing the wisdom leading to Nirvana, and the light can shine far. These are the four (methods of achieving perfect enlightenment).'
'Furthermore, there are four things that keep one mindful, until achieving the most perfect enlightenment. What are the four? Attaining Dharani (總持) and generating wisdom without attachment, thereby attaining the holy wisdom that transcends everything and eternally extinguishes afflictions, using the wisdom that extinguishes afflictions to observe the three realms (desire realm, form realm, formless realm), and using boundless wisdom to see the past, present, and future three times. These are the four (methods of achieving the most perfect enlightenment).'
'Furthermore, there are four things that enable one to constantly remember past lives at birth, with nothing able to disturb him, until achieving enlightenment. What are the four? Because one has severed all attachments, nothing can disturb him, the words spoken are without omission or deficiency, all can understand the suffering of karmic retribution experienced by all beings, understanding that everything is unconditioned, attaining the boundless great path practiced by the Buddha. These are the four (methods of achieving enlightenment).'
The Buddha then spoke in verse:
'If the mind can achieve, the will and nature are always clear, never forgetting the Dharma, thereby attaining perfect enlightenment. Understanding all dharmas,'
柔和行仁慈， 以達諸法無， 解無央數行。 遵承真智慧， 聖達以具足， 去心之穢垢， 未曾懷嫉妒。 方便以隨時， 分別無上慧， 志願甚弘大， 乃至最正覺。 其意得自在， 道品三十七， 心根以通達， 識宿無數劫。 知苦所由生， 習因本根無， 一切所有盡， 解之悉本無。 以菩薩正法， 開化三界厄， 使諸無明者， 皆通無上道。」
佛告持人：「菩薩有五事，行清凈力逮斯德句。何謂為五？以仁和性本凈慧力；所愿清凈聖明慧力；德本清凈道力無量；所誓清凈則是慧力；休息罪業慧力清凈；是為五。
「清凈慧力復有五事。何謂為五？其力以暢威儀禮節，斯念成就清凈慧力，善權方便曉無穢力，為眾生故聖力解明，以通達力勤修瑞應，是為五。
「復有五事，清凈慧力逮是一切功勛之業。何謂為五？佈施清凈則謂慧力，救攝眾生則清凈力，建立大慈則凈慧力，心懷大哀則凈慧力，以無極喜護凈慧力，是為五。
「復有五事，為清凈力逮是功勛。何謂為五？其戒清凈成無權慧，以戒禁行救濟慧行，忍清凈莫能懷恨，以凈慧力救濟無勢，博聞清凈力靡不通，是為五。
「復有五事，具諸功勛。何謂為五？以
【現代漢語翻譯】 現代漢語譯本 以柔和仁慈之心行事，從而達到諸法皆空的境界，理解無數的修行法門。 遵循真實的智慧，聖人的通達是完備具足的，去除內心的污穢，從未懷有嫉妒之心。 善巧方便地適應時機，分辨無上的智慧，志願非常弘大，直至證得最正覺（Anuttara-samyak-sambodhi，無上正等正覺）。 其意念獲得自在，通達三十七道品（Bodhipakkhiyadhamma，菩提分法），心之根源得以通達，認識到無數劫以來的因緣。 知曉痛苦的生起原因，導致痛苦的習氣和根本已經斷除，一切煩惱都已止息，明白一切事物本性皆空。 以菩薩的正法，開化三界（Trailokya，欲界、色界、無色界）的苦難，使那些無明的人，都能通達無上之道。
佛（Buddha）告訴持人（持人，菩薩名）: 『菩薩有五件事，修行清凈的力量可以達到這樣的功德。哪五件？以仁和的性情為根本的清凈智慧之力；所發願的清凈聖明智慧之力；德行的根本清凈，其道力無量；所立誓願的清凈，這就是智慧之力；止息罪業的智慧之力清凈；這就是五件事。』
『清凈的智慧之力又有五件事。哪五件？其力量能夠暢通威儀禮節，這樣的意念成就清凈的智慧之力，善於運用權巧方便，明白沒有污穢的力量，爲了眾生的緣故，聖人的力量能夠理解明白，以通達的力量勤奮地修習瑞應，這就是五件事。』
『又有五件事，清凈的智慧之力能夠達到一切功勛的事業。哪五件？佈施的清凈就稱為智慧之力，救助攝受眾生就是清凈之力，建立廣大的慈心就是清凈的智慧之力，心中懷有廣大的悲憫就是清凈的智慧之力，以無盡的喜悅守護清凈的智慧之力，這就是五件事。』
『又有五件事，爲了清凈的力量能夠達到這樣的功勛。哪五件？持戒的清凈成就沒有虛假的智慧，以戒律的禁行救濟智慧的修行，忍辱的清凈使人不會懷恨，以清凈的智慧之力救濟沒有勢力的人，廣博聞法的清凈之力無所不通，這就是五件事。』
『又有五件事，具備各種功勛。哪五件？以……』
【English Translation】 English version Acting with gentleness and kindness, thereby attaining the emptiness of all dharmas, understanding countless practices. Following true wisdom, the sage's understanding is complete and perfect, removing the defilements of the heart, never harboring jealousy. Skillfully adapting to the times, discerning supreme wisdom, with vast and great aspirations, until attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Their minds attain freedom, understanding the thirty-seven Bodhipakkhiyadhamma (Wings to Enlightenment), the root of the mind is understood, recognizing the causes and conditions of countless kalpas. Knowing the cause of suffering, the habits and roots that lead to suffering have been severed, all afflictions have ceased, understanding that the nature of all things is empty. With the Bodhisattva's true Dharma, enlightening the suffering of the Trailokya (Three Realms), enabling those who are ignorant to understand the supreme path.
The Buddha told Holder of Virtue (a Bodhisattva's name): 'A Bodhisattva has five things, the power of pure practice can attain such merit. What are the five? The power of pure wisdom rooted in gentleness and kindness; the power of pure and enlightened wisdom in what is vowed; the root of virtue is pure, its power of the path is immeasurable; the purity of what is vowed, this is the power of wisdom; the power of wisdom is pure in ceasing sinful deeds; these are the five things.'
'The power of pure wisdom also has five things. What are the five? Its power can smoothly conduct dignified manners and etiquette, such mindfulness achieves the power of pure wisdom, skillful means understand the power of no defilement, for the sake of sentient beings, the power of the sage can understand clearly, with the power of understanding diligently cultivating auspicious responses, these are the five things.'
'There are also five things, the power of pure wisdom can attain all meritorious deeds. What are the five? The purity of giving is called the power of wisdom, saving and gathering sentient beings is the power of purity, establishing great compassion is the pure power of wisdom, holding great sorrow in the heart is the pure power of wisdom, protecting the pure power of wisdom with boundless joy, these are the five things.'
'There are also five things, for the sake of pure power to attain such merit. What are the five? The purity of precepts achieves unfeigned wisdom, using the prohibitions of precepts to save the practice of wisdom, the purity of patience prevents harboring resentment, using the power of pure wisdom to save those without power, the power of pure and extensive learning is all-pervasive, these are the five things.'
'There are also five things, possessing all kinds of merit. What are the five? With...'
精進行志性慧力，以能勤修應清凈慧，一心慧力疾得定意，了禪定慧，以寂然凈察三界空，是為五。
「復有五事，逮是功勛。何謂為五？智慧清凈博聞無厭，以見世力得度世力，強而有勢救脫劣弱，以聖明力曉了清凈，以凈慧力暢達有無生死無為，是為五。
「復有五事，成聖明力逮是功勛。何謂為五？以承智力剖判諸觀，以曉了力究竟本凈慧明解脫，以成聖力盡無生慧致於道力，以一相自然凈，用智力察所有本凈，是為五。」
佛告持人：「菩薩大士常當奉行如是比像清凈之法。」
佛於是頌曰：
「五力無能當， 乃致清凈慧， 五陰蓋消除， 神通自然成。 佈施持戒忍， 精進一心慧， 六度本無形， 行者因有名。 道行為一切， 諸有不達經， 解三界猶幻， 乃致無從生。」
佛告持人：「菩薩大士有三事法，雖在盛色，以法凈力常勤修慧。何謂為三？好樂道法，精進不惓，行無放逸，是為三。
「復有三事，在於色法慧力清凈，疾成佛道至一切智。所以者何？勤精進者無放逸本成就諸法，以是清凈逮致道力速成精進，一切愍慧行不迴轉，以不迴轉究暢道法成就功德，已成功勛疾逮諸法通達慧力，以逮是者則世眾祐，便致暢畢無礙之
【現代漢語翻譯】 現代漢語譯本：
以精進的意志、智慧和力量，勤奮修習應得的清凈智慧，以專注的智慧力量迅速獲得禪定，明瞭禪定和智慧，以寂靜清凈的觀察力洞察三界皆空，這是第五種力量。 『又有五件事，可以獲得這樣的功勛。哪五件呢？智慧清凈，博學而不知厭倦，用看清世間的力量獲得超脫世間的力量，強大而有勢力，救助脫離弱小，用聖明的力量明白清凈的道理，用清凈的智慧力量通達有和無、生死和無為的真諦，這就是五件事。』 『又有五件事，成就聖明的力量，獲得這樣的功勛。哪五件呢？憑藉承接智慧的力量剖析判斷各種觀點，憑藉明白事理的力量究竟達到本來的清凈，智慧明亮而解脫，憑藉成就聖人的力量窮盡無生智慧，達到道的境界，憑藉一相自然的清凈，用智慧的力量觀察所有本來的清凈，這就是五件事。』 佛告訴持人（菩薩名）: 『菩薩大士應當經常奉行像這樣清凈的法。』 佛於是用偈頌說道： 『五種力量無可阻擋， 才能達到清凈的智慧， 五陰的覆蓋消除， 神通自然成就。 佈施、持戒、忍辱， 精進、一心、智慧， 六度本來沒有形相， 修行的人因為修行而有名。 修道是爲了利益一切， 許多人不通達經義， 瞭解三界如同幻象， 才能達到無所從來。』 佛告訴持人（菩薩名）: 『菩薩大士有三種法，即使身處美好的色慾之中，也能用法的清凈力量經常勤奮修習智慧。哪三種呢？喜好樂於道法，精進而不懈怠，行為沒有放逸，這就是三種。』 『又有三件事，在於色法之中，慧力清凈，迅速成就佛道，達到一切智慧。為什麼這樣說呢？勤奮精進的人沒有放逸的根本，成就各種法，因此清凈而獲得道的境界，迅速成就精進，以一切慈悲的智慧行而不退轉，以不退轉而徹底通暢道法，成就功德，已經成就功勛，迅速獲得各種法，通達智慧的力量，因為獲得這些，世間的眾生就會得到保佑，便能達到通暢圓滿而沒有阻礙的境界。』
【English Translation】 English version:
With the will, wisdom, and strength of diligence, diligently cultivate the pure wisdom that should be attained. With the power of focused wisdom, quickly attain samadhi (concentration), understand samadhi and wisdom, and with the power of serene and pure observation, perceive that the three realms are empty. This is the fifth power. 'Furthermore, there are five things by which one can attain such merit. What are the five? Wisdom is pure, learning is extensive and without weariness, using the power of seeing the world to attain the power of transcending the world, being strong and powerful, rescuing and liberating the weak, using the power of sacred understanding to understand pure principles, and using the power of pure wisdom to thoroughly understand the truth of existence and non-existence, birth and death, and non-action. These are the five things.' 'Furthermore, there are five things that accomplish the power of sacred understanding and attain such merit. What are the five? By relying on the power of receiving wisdom, analyze and judge various views; by relying on the power of understanding, ultimately attain original purity, wisdom is bright and liberated; by relying on the power of becoming a sage, exhaust the wisdom of non-birth and attain the realm of the Tao (the Way); by relying on the purity of the one aspect of nature, use the power of wisdom to observe all original purity. These are the five things.' The Buddha told Chi Ren (a Bodhisattva's name): 'Bodhisattvas and great beings should always practice such pure Dharma.' The Buddha then spoke in verse: 'The five powers are invincible, Only then can pure wisdom be attained, The covering of the five skandhas (aggregates) is eliminated, Supernatural powers are naturally accomplished. Giving, upholding precepts, patience, Diligence, focused mind, wisdom, The six paramitas (perfections) originally have no form, Practitioners are named because of practice. Cultivating the Tao is for the benefit of all, Many do not understand the meaning of the sutras, Understanding the three realms as illusions, Only then can one attain non-origination.' The Buddha told Chi Ren (a Bodhisattva's name): 'Bodhisattvas and great beings have three dharmas (teachings). Even when in the midst of beautiful desires, they can use the pure power of the Dharma to diligently cultivate wisdom. What are the three? Delighting in the Dharma, being diligent without懈怠(laziness), and acting without放逸(negligence). These are the three.' 'Furthermore, there are three things that, within the realm of form, with the purity of the power of wisdom, quickly accomplish the Buddha's path and attain all wisdom. Why is this so? Those who are diligent and精進(vigorous) have no root of放逸(negligence), accomplish all dharmas, and therefore, with purity, attain the realm of the Tao, quickly accomplish diligence, and with all compassionate wisdom, act without退轉(regression). With non-regression, they thoroughly understand the Tao, accomplish merit, and having accomplished merit, quickly attain all dharmas, thoroughly understand the power of wisdom, and because of attaining these, the beings of the world will be blessed, and they will attain a state of thoroughness, completeness, and無礙(unimpededness).'
德乃行如來，逮得聖慧觀如來，不久證明如來道慧。」
佛告持人：「佛往宿世行菩薩業無央數劫，為燈光佛所見授決，最後究竟逮如是像，清凈慧力所度無極。若有菩薩致是慧者便轉法輪，我亦如今所轉法輪，暢師子吼亦復若斯。以致斯慧，便於諸法而得自在，已得自在便成大道。若欲逮是無極道慧，當學是法，亦復不久當疾得佛無極正覺。」
持人菩薩經妙慧超王佛品第二
佛告持人：「乃往過去久遠世時，無央數劫不可稱限，越是無量。爾時，有佛號妙慧超王如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊。其佛世時，諸聲聞眾不可計數，其諸菩薩無央數會，皆是其佛本學道時至愿所致。佛國清凈功勛巍巍，其佛國土無三惡趣、八難之處，眾生安隱福同快樂，皆離貪慾除去五蓋，如是比像無世俗義，唯以道品而相娛樂，以四禪定而行正受。」
佛言：「持人！其妙慧超王如來，壽八十億垓百千劫，其國土人壽三十億垓。當爾世時，無有國王典制萬民，唯以妙慧超王如來、至真為法王，咸共稱曰無上道王。其妙慧超王如來、至真諸菩薩眾，能為一切普決疑網，多所歡悅頒宣菩薩無極法藏。
「時，諸菩薩聞佛所說如是比像清凈法力，五百菩
【現代漢語翻譯】 現代漢語譯本：『以德行實踐如來的教導，獲得如來的聖慧之觀，不久就能證得如來的道慧。』
佛告訴持人：『佛在過去無數劫中行菩薩道，被燈光佛所見並授記，最終成就了這樣的果報，以清凈的智慧力量度化無量眾生。如果有菩薩達到這種智慧，就能轉法輪，我就像現在這樣轉法輪，發出獅子吼也像這樣。因為達到這種智慧，就能在一切法中獲得自在，獲得自在就能成就大道。如果想要獲得這種無極的道慧，應當學習這種法，不久就能迅速證得佛的無極正覺。』
持人菩薩經妙慧超王佛品第二
佛告訴持人：『在過去久遠世時，無數劫不可稱量，超過了無量。那時，有一尊佛，名為妙慧超王如來（Miaohui Chao Wang Tathagata，具有超凡智慧的國王），至真（Sugata，善逝）、等正覺（Samyaksambuddha，正等覺者）、明行成為（Vidyacharana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavidu，知世間）、無上士（Anuttara-purusa-damya-sarathi，無上調御丈夫）、道法御（Shasta devamanushyanam，天人導師），為佛、世尊。在那尊佛住世時，聲聞眾的數量不可計數，菩薩的聚會也有無數，這些都是那尊佛在最初學道時所發的誓願所致。佛國清凈，功德巍峨，那尊佛的國土沒有三惡趣、八難之處，眾生安穩，福報相同，快樂無憂，都遠離貪慾，去除了五蓋，像這樣沒有世俗的意義，只是以道品而互相娛樂，以四禪定而行持正受。』
佛說：『持人！那尊妙慧超王如來，壽命有八十億垓百千劫，他的國土人民壽命有三十億垓。在那個時代，沒有國王統治百姓，只是以妙慧超王如來、至真作為法王，大家都稱他為無上道王。那尊妙慧超王如來、至真的諸位菩薩眾，能夠為一切眾生普遍解決疑惑，多方使人歡喜，宣講菩薩的無極法藏。
『當時，諸位菩薩聽聞佛所說的像這樣清凈的法力，五百位菩
【English Translation】 English version: 'Practice the Tathagata's conduct with virtue, attain the Tathagata's wisdom of the sages, and soon you will realize the Tathagata's wisdom of the path.'
The Buddha told Holder of Virtue (Dharanimdhara): 'In past countless kalpas, the Buddha practiced the Bodhisattva path, was seen and predicted by Dipankara Buddha (the Buddha of the Lamp), and ultimately attained such a form, using the power of pure wisdom to liberate limitless beings. If a Bodhisattva attains this wisdom, they can turn the Dharma wheel, just as I now turn the Dharma wheel, and roar like a lion in the same way. By attaining this wisdom, one gains freedom in all dharmas, and by gaining freedom, one achieves the Great Path. If you wish to attain this limitless wisdom of the path, you should study this Dharma, and soon you will quickly attain the Buddha's limitless perfect enlightenment.'
Chapter Two: The Chapter on Miaohui Chao Wang Buddha (Wonderful Wisdom Surpassing King Buddha) in the Dharanimdhara Bodhisattva Sutra
The Buddha told Holder of Virtue (Dharanimdhara): 'In the distant past, countless kalpas ago, beyond measure, there was a Buddha named Miaohui Chao Wang Tathagata (Wonderful Wisdom Surpassing King Thus Come One), Sugata (Well-Gone), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavidu (Knower of the World), Anuttara-purusa-damya-sarathi (Unsurpassed Trainer of Men), Shasta devamanushyanam (Teacher of Gods and Humans), Buddha, World Honored One. During that Buddha's time, the assembly of Shravakas (Voice-Hearers) was countless, and the assemblies of Bodhisattvas were also countless, all of which were due to the vows made by that Buddha when he first began to study the path. The Buddha-land was pure and the merits were majestic. In that Buddha's land, there were no three evil realms or eight difficulties. Beings were peaceful, their blessings were the same, and they were joyful. All were free from greed and had removed the five coverings. Like this, there was no worldly meaning, only mutual enjoyment through the qualities of the path, and practicing right reception through the four dhyanas (meditative absorptions).'
The Buddha said: 'Holder of Virtue (Dharanimdhara)! That Miaohui Chao Wang Tathagata (Wonderful Wisdom Surpassing King Thus Come One) had a lifespan of eighty billion kotis of hundreds of thousands of kalpas, and the people of his land had a lifespan of thirty billion kotis. In that era, there were no kings ruling the people, only Miaohui Chao Wang Tathagata (Wonderful Wisdom Surpassing King Thus Come One), the Sugata (Well-Gone), as the Dharma King, and everyone called him the Unsurpassed King of the Path. The assembly of Bodhisattvas of that Miaohui Chao Wang Tathagata (Wonderful Wisdom Surpassing King Thus Come One), the Sugata (Well-Gone), were able to universally resolve the doubts of all beings, bringing much joy and proclaiming the limitless Dharma treasury of the Bodhisattvas.'
'At that time, when the Bodhisattvas heard the Buddha speak of such pure Dharma power, five hundred Bodhisattvas...
薩一心精進夙夜慇勤，不想念坐不想求食，盡其形壽不念服飾，唯念至真無極道王，思是像法清凈法力。以是一心德本所致，于彼壽終生於東方，去是佛土八千億國，適生未久亦逮此法，識念不忘悉見宿命，睿哲聰明諸根通達，無所不睹探古知今。
「又其佛土，佛號無量華王，講說經法。是五百人生彼佛土，尋時其身年如十六，即報父母出家捐業，行作沙門凈修梵行，在其佛所奉行精進六十億歲。」
佛語持人：「于彼世時五百菩薩，如是比像，值見諸佛二十億。普在其所夙夜精進，妙慧超王如來、至真，使五百人于萬劫中，值二萬佛而授其決，當逮無上正真之道，以億萬劫供養奉事二萬佛訖，是五百人皆同一劫次第成佛。
「是故，持人！菩薩大士速欲逮成無上正真為最正覺，當精進學如是比像清凈慧力經典之要，夙夜勤修，勿得懈廢為放逸行。所以者何？諸佛本學皆由精進，無逸為本致最正覺、普具道品。佛皆識念往昔古世精進如是，見是十二億諸佛世尊所生之處，當得意力探古知今無所不通，各各識知一切宿命，如近不遠悉睹見之，皆由精進學是法故，無放逸行夙夜勤修未曾懈廢。」
爾時，世尊以無極慈興大悲哀觀於四方，即如其像三昧正受，化現諸佛周遍三千大千世界，各為眾
【現代漢語翻譯】 現代漢語譯本：薩夷心精進，日夜勤勉，不思坐禪，不想求食，終其一生不念衣飾，唯獨唸誦至真無極的道王（指佛），思念這種像法（佛教的表法形式）的清凈法力。因為這種一心一德的根本所致，此人在壽命終結后往生東方，距離此佛土八千億國之遙的地方。剛一出生不久，就獲得了這種佛法，識念不忘，完全記得前世的經歷，智慧超群，聰明過人，諸根通達，無所不見，通曉古今。 『此外，那個佛土的佛，佛號是無量華王（佛名），講說經法。這五百人往生到那個佛土，很快身體就如同十六歲一般，隨即稟告父母出家，捨棄家業，修行沙門，清凈地修習梵行，在那位佛的處所奉行精進，長達六十億年。』 佛告訴持人（人名）: 『在那個世界的時候，這五百位菩薩，就像這樣，值遇見到諸佛有二十億之多。普遍地在他們那裡日夜精進，以妙慧超越王如來、至真（對佛的尊稱），使得這五百人在萬劫之中，值遇二萬尊佛並且被授記，應當獲得無上正真之道。用億萬劫的時間供養奉事二萬尊佛之後，這五百人會在同一個劫中依次成佛。 『因此，持人！菩薩大士想要快速成就無上正真為最正覺（指成佛），應當精進學習像這樣清凈慧力的經典要義，日夜勤奮修習，不要懈怠放縱。為什麼呢？諸佛最初的學習都是由於精進，以不放逸為根本，才能達到最正覺，普遍具備道品（修道的品格）。佛都記得往昔古代精進的情形，見到這十二億諸佛世尊所出生的地方，就能得意地通曉古今，無所不通，各自知曉一切宿命，如同近在眼前一般，完全能夠見到，都是由於精進學習這種佛法的緣故，不放逸，日夜勤奮修習，從不懈怠。』 當時，世尊以無極的慈悲興起大悲心，哀憫地觀看四方，就像那樣進入三昧正受，化現出諸佛周遍三千大千世界，各自爲了眾
【English Translation】 English version: Sā's single-mindedness was diligent, working hard day and night, not thinking of sitting in meditation, not thinking of seeking food, spending his entire life not thinking of clothing, only reciting the Utmost Truth, the King of the Limitless Path (referring to the Buddha), contemplating the pure Dharma power of this image-dharma (Buddhist symbolic forms). Because of this single-minded virtue, at the end of his life, he was reborn in the East, eight billion lands away from this Buddha-land. Soon after birth, he attained this Dharma, his awareness was unforgettable, he completely remembered his past lives, his wisdom was outstanding, his intelligence was extraordinary, his faculties were unobstructed, he saw everything, and understood the past and present. 『Moreover, the Buddha in that Buddha-land is named Immeasurable Flower King (Buddha's name), and he preaches the scriptures. These five hundred people were reborn in that Buddha-land, and soon their bodies were like sixteen years old. They immediately told their parents that they would leave home, abandon their worldly affairs, practice as śrāmaṇas, purely cultivate Brahma-conduct, and diligently practice at that Buddha's place for sixty billion years.』 The Buddha told Chi Ren (person's name): 『At that time, these five hundred Bodhisattvas, like this, encountered twenty billion Buddhas. Universally, they were diligent day and night in their presence, surpassing the Tathāgata, the Utmost Truth (a respectful title for the Buddha), with wonderful wisdom, causing these five hundred people to encounter twenty thousand Buddhas in countless kalpas and be prophesied that they should attain the Unsurpassed Perfect Enlightenment. After offering and serving twenty thousand Buddhas for countless kalpas, these five hundred people will become Buddhas in the same kalpa in sequence. 『Therefore, Chi Ren! If a Bodhisattva Mahāsattva wants to quickly attain Unsurpassed Perfect Enlightenment, he should diligently study the essential meaning of the scriptures of such pure wisdom power, diligently cultivate day and night, and not be lazy or indulgent. Why? The initial learning of all Buddhas is due to diligence, taking non-indulgence as the foundation, to achieve the Most Perfect Enlightenment and fully possess the qualities of the path. The Buddhas all remember the diligent circumstances of the ancient past, and seeing the places where these twelve billion Buddhas and World Honored Ones were born, they can proudly understand the past and present, be unobstructed in everything, each knowing all past lives, as if they were close at hand, and be able to see them completely, all because of diligently studying this Dharma, not being indulgent, diligently cultivating day and night, and never being lazy.』 At that time, the World Honored One, with boundless compassion, aroused great compassion, and looked with sorrow in all directions, and just like that, entered samādhi, manifesting Buddhas throughout the three thousand great thousand worlds, each for the sake of the multitude
生頒宣經道決諸狐疑，聞各開解莫不歡悅，復重為演菩薩之法。
爾時，世尊尋現神足顯其威德，使竹園中諸會菩薩，皆見十方諸如來，在其世界敷演經法。時諸菩薩各從坐起，叉手自歸為佛作禮，各自嘆曰：「至未曾有！諸佛世尊威德聖慧不可思議，道法超殊巍巍無量，猶如虛空不可攀逮。」
時，佛即告諸菩薩曰：「是不為難！如來、至真不可限喻。所以者何？族姓子！解諸法界無所不達，所解法界，如來、至真其一毛德神足變化不可稱限，光明普照江河沙等十方世界。其光明中各演音聲頒宣經道，其一毛孔億百千垓神足變化不足為難。所以者何？如來、至真神足功勛不可限量，巍巍如是。
「又，族姓子！如來、至真見眾生心以為說法，少有信樂如是像法，精進勤修志樂慕求，是無量法亦復希有。所以者何？如來今興在五濁世。何謂五濁？一者、人多弊惡不識義理；二者、六十二疑邪見強盛不受道教；三者、人多愛慾塵勞興隆不知去就；四者、人壽命短，往古世時八萬四千歲以為甚損，今壽百歲或長或短；五者、小劫轉盡三災當起無不被害。若有在此五濁惡世能信樂是如斯像法深妙道義，有一人好能受如此佛正真慧，是為甚難至未曾有，何況信樂如來所行受持乎？
「族姓子！佛從古
【現代漢語翻譯】 生頒宣講精深的佛法，消除各種疑惑，聽聞者各自開悟理解，無不歡喜，佛陀又再次為他們演說菩薩的修行方法。
這時，世尊隨即顯現神通，彰顯他的威德，使得竹園中的所有菩薩，都看見十方諸佛，在他們的世界宣講佛法。當時，各位菩薩各自從座位上起身，合掌恭敬地歸向佛陀，向佛陀行禮，各自讚嘆說：『真是前所未有！諸佛世尊的威德和聖慧不可思議，佛法超凡殊勝，高大無比，猶如虛空一樣無法攀登。』
這時，佛陀就告訴各位菩薩說：『這並不算難事！如來、至真（Tathagata, the ultimate truth）的境界是無法限量比喻的。為什麼這麼說呢？善男子！如來通達一切法界，沒有不瞭解的，所瞭解的法界，如來、至真的一根毫毛所顯現的神通變化都無法稱量，光明普照像恒河沙一樣多的十方世界。光明中各自演說音聲，宣講佛法，一根毛孔中顯現億百千垓的神通變化，這並不算難事。為什麼這麼說呢？如來、至真的神通功德不可窮盡，高大無比就是這樣。』
『還有，善男子！如來、至真觀察眾生的心而為他們說法，很少有人能夠信受喜愛這樣的佛法，精進勤奮地修行，立定志向，喜好追求，這種無量的佛法也是非常稀有的。為什麼這麼說呢？如來現在出現於五濁惡世。什麼是五濁呢？一是，人們大多行為惡劣，不明白道義；二是，六十二種邪見疑惑非常強盛，不接受佛法的教導；三是，人們大多貪戀愛慾，世俗的煩惱興盛，不知道該如何取捨；四是，人們的壽命短促，過去時代壽命有八萬四千歲，就認為是很短的了，現在壽命一百歲，或者長或者短；五是，小劫終結時，三種災難將要發生，沒有誰能免受其害。如果有人在這五濁惡世中，能夠信受喜愛這種佛法深奧微妙的道理，有一個人喜歡能夠接受如此佛陀的正真智慧，這是非常難得的，前所未有，更何況信受喜愛如來所修行的法門並受持呢？』
『善男子！佛陀從過去
【English Translation】 He extensively proclaimed the profound Dharma, resolving all doubts, and upon hearing it, each person attained enlightenment and understanding, filled with joy. The Buddha then further expounded the practices of a Bodhisattva.
At that time, the World Honored One immediately manifested his divine powers, displaying his majestic virtue, causing all the Bodhisattvas in the Bamboo Grove to see all the Tathagatas (如來, one who has thus gone) in the ten directions, expounding the Dharma in their respective worlds. Then, each of the Bodhisattvas rose from their seats, folded their palms respectfully, and took refuge in the Buddha, paying homage to the Buddha, each exclaiming: 'This is unprecedented! The majestic virtue and sacred wisdom of the Buddhas, the World Honored Ones, are inconceivable. The Dharma is extraordinary and sublime, towering and boundless, like the empty space, impossible to grasp.'
At that time, the Buddha then said to all the Bodhisattvas: 'This is not difficult! The Tathagata (如來, one who has thus gone), the Ultimately True One (至真, the ultimate truth), cannot be limited by analogies. Why is this so? Sons of good families! He understands all Dharma realms, there is nothing he does not comprehend. Regarding the Dharma realms he understands, even a single hair of the Tathagata, the Ultimately True One, manifesting divine powers and transformations, is immeasurable. His light universally illuminates countless worlds in the ten directions, like the sands of the Ganges River. Within that light, each proclaims sounds, extensively expounding the Dharma. The divine powers and transformations manifested from a single pore, numbering billions of kotis, are not difficult. Why is this so? The merits and virtues of the Tathagata, the Ultimately True One, are inexhaustible, towering and boundless in this way.'
'Furthermore, sons of good families! The Tathagata, the Ultimately True One, observes the minds of sentient beings and teaches them accordingly. Few are those who can believe and delight in such a Dharma, diligently and earnestly cultivating, setting their minds on it, and joyfully seeking it. This immeasurable Dharma is also extremely rare. Why is this so? The Tathagata now appears in the evil world of the five turbidities. What are the five turbidities? First, people are mostly wicked and do not understand righteousness; second, the sixty-two kinds of doubts and wrong views are strong and do not accept the teachings of the Dharma; third, people are mostly attached to love and desire, worldly afflictions flourish, and they do not know how to choose; fourth, people's lifespans are short. In ancient times, a lifespan of eighty-four thousand years was considered very short, but now a lifespan of one hundred years is either long or short; fifth, when the minor kalpa (劫波, cosmic time period) comes to an end, the three calamities will arise, and no one will be spared. If there are those in this evil world of the five turbidities who can believe and delight in such profound and subtle principles of the Dharma, if there is one person who likes and can accept such true and genuine wisdom of the Buddha, this is extremely rare and unprecedented, let alone believing and delighting in the practices performed and upheld by the Tathagata?'
'Sons of good families! The Buddha from ancient
無央數劫被大德鎧，長夜遵習如是像法精進忍辱仁慈博愛。若見眾生在於厄難勤苦之患無救護者，心生恐懼墮于惡趣，愿生彼土導利眾生，救濟眾厄令入正道。如來、至真德不可量，如空無侶勇健獨步度脫十方。是佛往昔過去世時本願清凈，今有信樂是無量法深妙之義愛喜受持，皆往古昔曾見被訓故今信喜，現人少有信樂。於斯如來所顯如來十力、四無所畏、十八不共，諸佛之法空無之慧，希有好喜入斯法者。若有入斯，皆是如來威德所致，神足變化勇猛功勛。佛以慧力善權方便，長夜開化勤修不解，皆由往宿矜矜一心不捨此法，常行大慈修無蓋哀，大喜大護救濟眾生。
「又，族姓子！諸菩薩學，少有愍念於五濁世成最正覺，為諸眾生在五濁世，開導大難亦復希有，如吾於今所立教訓。所以者何？往古宿命通大精進積功累德，每生自克佈施頭目，肌肉支體妻子國邑，群從車乘無所愛吝，不計身命無所貪慕，三界無怙惟道可恃，以無極力行權方便開化眾生，能成無上正真之道。
「佛悉憶念往宿世時，一日之中所施無量，並惠身命無所愛惜，皆由愍念眾生之故。開化盲冥令見道明，亦識往宿無數世時，見饑饉者無有飲食，供養之具可用施者，割己股肉煮之炙之，持用授之不以作患，心不懷恨惟行大哀，愍
【現代漢語翻譯】 現代漢語譯本： 無央數劫（無數劫）以來，（菩薩）披著大德鎧甲，長久地遵行、學習這樣的佛法，精進、忍辱、仁慈、博愛。如果見到眾生處於困厄苦難之中，沒有救護之人，（菩薩）內心感到恐懼，害怕他們墮入惡趣，因此發願往生到那個國土，引導利益眾生，救濟各種困厄，使他們進入正道。如來、至真佛的功德不可衡量，如同虛空一樣沒有伴侶，勇健地獨自前行，度脫十方世界的眾生。這位佛在往昔過去世時，本願清凈，如今有人信樂這無量佛法深奧微妙的意義，喜愛並受持，都是因為他們在往昔曾經見過並受到教誨，所以如今才信受歡喜，現在很少有人能夠信樂。對於如來所顯現的如來十力（如來所具有的十種力量）、四無所畏（四種無所畏懼的自信）、十八不共法（佛所獨有的十八種功德），以及諸佛的空性智慧，很少有人喜歡並進入這些佛法。如果有人能夠進入這些佛法，都是如來的威德所致，是神足（神通）變化和勇猛功勛的力量。佛以智慧的力量和善巧方便，長久地開導教化眾生，勤奮修行而不懈怠，都是由於往昔一心一意不捨棄此法，常常行大慈，修無蓋大悲，大喜大護，救濟眾生。
『還有，善男子！諸菩薩學習佛法，很少有人能夠憐憫五濁惡世（充滿各種污濁的時代）的眾生，並在其中成就最正覺（無上正等正覺），為這些處於五濁惡世的眾生開導，解除大難，這也是非常稀有的，就像我現在所建立的教訓一樣。這是什麼原因呢？因為他們在往昔宿命中，通過大精進積累功德，每一生都克制自己，佈施頭目、肌肉肢體、妻子、國家城邑、隨從車乘，沒有絲毫的愛惜吝嗇，不顧惜自己的身命，沒有絲毫的貪戀羨慕，在三界之中沒有依靠，只有佛道可以依靠，以無盡的力量行使權巧方便來開導教化眾生，才能夠成就無上正真之道。
佛完全憶念起往昔世時，一日之中所施捨的無量財物，以及佈施自己的身命，沒有絲毫的愛惜，都是因為憐憫眾生的緣故。開導那些盲昧無知的人，使他們見到光明的道路，也認識到往昔無數世時，見到飢餓的人沒有飲食，也沒有可以用來供養佈施的東西，就割下自己的大腿肉，煮熟或烤熟，拿去給他們吃，不因此而感到痛苦，心中不懷恨意，只是行使大悲，憐憫他們。
【English Translation】 English version: For countless kalpas (aeons), (the Bodhisattva) has been adorned with the armor of great virtue, diligently practicing such Dharma, with diligence, patience, kindness, and universal love. If they see sentient beings in distress and suffering, without protection, (the Bodhisattva) feels fear, fearing their fall into evil realms, and vows to be reborn in that land, to guide and benefit sentient beings, to relieve all suffering, and lead them onto the right path. The Tathagata (Thus Come One), the Perfectly Enlightened One, has immeasurable virtues, like the emptiness of space, without companion, bravely and solitarily liberating beings in the ten directions. This Buddha, in past lives, had pure original vows, and now there are those who believe in and rejoice in the profound and subtle meaning of this immeasurable Dharma, loving and upholding it, all because they have seen and been taught in the past, and therefore now believe and rejoice; few people today are able to believe. Regarding the Tathagata's manifestation of the Ten Powers of the Tathagata, the Four Fearlessnesses, the Eighteen Unshared Qualities, and the wisdom of emptiness of all Buddhas, few are delighted and enter these Dharmas. If anyone can enter these Dharmas, it is due to the majestic virtue of the Tathagata, the power of spiritual transformations, and courageous merits. The Buddha, with the power of wisdom and skillful means, has long enlightened and transformed sentient beings, diligently cultivating without懈怠, all due to past lives' single-minded devotion to this Dharma, constantly practicing great compassion, cultivating boundless sorrow, great joy, great protection, and saving sentient beings.
'Furthermore, son of a noble family! Among Bodhisattvas who study the Dharma, few are able to have compassion for sentient beings in the five defilements (an era full of various impurities) and attain perfect enlightenment within it, guiding and relieving great difficulties for these beings in the five defilements, which is also very rare, just like the teachings I am establishing now. Why is this so? Because in past lives, through great diligence, accumulating merits, in each life restraining themselves, giving away their heads, eyes, muscles, limbs, wives, countries, cities, followers, and vehicles, without the slightest attachment or stinginess, disregarding their own lives, without the slightest greed or envy, having no refuge in the three realms, only the Buddha's path to rely on, using limitless power to exercise skillful means to enlighten and transform sentient beings, they are able to achieve the unsurpassed, perfectly true path.
The Buddha fully remembers the immeasurable wealth he gave away in a single day in past lives, as well as giving away his own life, without the slightest attachment, all because of compassion for sentient beings. He enlightened those who were blind and ignorant, enabling them to see the path of light, and also recognized that in countless past lives, when he saw hungry people without food, and without anything to offer as alms, he would cut off his own thigh meat, cook it or roast it, and give it to them to eat, without feeling pain, without harboring resentment, but only exercising great compassion, pitying them.'
傷眾生奉無極慈。以是之故，當作斯觀，遵修如是通大精進開化眾生，如斯精進積累功德，逮致無上正真之道。
「是故，諸仁！諸族姓子！勤學如是微妙精進，以習如是無極道法，亦當如我往昔所行菩薩之業開化眾生。如是無異頒宣經道，亦如我今有所救脫，是賢劫中所興千佛皆當咨嗟吾本所行，各當說言：『能仁如來本行精進，不可限量不可班喻，道慧巍巍所度無極，於五濁世五逆亂中開化眾生，如是無窮不可計盡。』
「是故，族姓子！假使有人如是比像奉精進行，愛樂勤修而無放逸，疾成正覺。又吾於是逮無上正真道為最正覺，臨滅度時所度無量。若有能遵如是精進，應如至教而不懈廢，取如芥子佛之舍利建立塔寺，皆當得佛滅度之業。所以者何？佛興愍哀。為諸將來眾菩薩施，本為菩薩行佛道時曾所訓誨，由是緣故顯示大道。
「又復慈愍墮八難者，故興大哀普布舍利。若取捨利大如芥子建立塔寺，面見如來手自供養，滅度自後睹其舍利，心懷悅豫所立地處，以是地施於舍利而興塔寺，隨心所愿興于大哀。本宿命時行菩薩法，等心眾生誓願所致舍利遍流。
「佛所積功累德，光光不可限量，巍巍如是，愍念眾生興于大哀，最後末世立無極慈加於一切。若有菩薩受是像法，好喜慕樂
【現代漢語翻譯】 現代漢語譯本： 傷害眾生就違背了無極的慈悲。因此，應當這樣觀想，遵循並修習這種廣大精進，開化眾生。像這樣精進地積累功德，才能達到無上正真之道。 『所以，各位仁者！各位善男子！要勤奮學習這種微妙的精進，修習這種無極的道法，也要像我過去所行的菩薩事業一樣開化眾生。像這樣毫無差別地宣講經道，也像我現在所救度的眾生一樣，賢劫中出現的千佛都會讚歎我最初所行的菩薩行，各自都會說：『能仁如來最初所行的精進，不可思議，不可比喻，他的智慧高大，所度化的眾生無量無邊，在五濁惡世、五逆不道的亂世中開化眾生，像這樣無窮無盡。』 『所以，善男子！假使有人像這樣傚法奉行精進，喜愛勤奮修習而不放逸，很快就能成就正覺。我又在證得無上正真道成為最正覺時，臨近涅槃時所度化的眾生也是無量的。如果有人能夠遵循這樣的精進，應當像對待至高的教誨一樣而不懈怠廢棄，拿取像芥子一樣大小的佛陀舍利建立塔寺，都將獲得佛陀涅槃的功德。這是什麼原因呢？因為佛陀興起慈悲憐憫之心，爲了將來的菩薩們佈施舍利，這本來是（佛陀）作為菩薩修行佛道時曾經訓誨過的，因此才顯示大道。 『又因為慈悲憐憫那些墮入八難的人，所以興起大悲心普遍佈施捨利。如果拿取像芥子一樣大小的舍利建立塔寺，就像面見如來，親手供養一樣。在（佛陀）涅槃之後看到舍利，心中充滿喜悅，所建立塔寺的土地，因為將這土地佈施給舍利而興建塔寺，隨心所愿地興起大悲心。這都是因為過去宿命時修行菩薩法，以平等心對待眾生，由誓願所致使舍利普遍流佈。 『佛陀所積累的功德，光明不可思議，高大巍峨就是這樣，（佛陀）憐憫眾生而興起大悲心，在最後的末法時代建立無極的慈悲加於一切眾生。如果有菩薩接受這種像法，喜愛欣慕』
【English Translation】 English version: Harming sentient beings is contrary to boundless compassion. Therefore, one should contemplate in this way, follow and cultivate this vast diligence, and enlighten sentient beings. Accumulating merit diligently in this way will lead to the attainment of the unsurpassed and truly enlightened path. 『Therefore, virtuous ones! Sons of noble families! Diligently study this subtle diligence, cultivate this boundless Dharma, and also, like the Bodhisattva deeds I performed in the past, enlighten sentient beings. Just as I have proclaimed the scriptures and doctrines without discrimination, and just as I am now delivering beings, the thousand Buddhas who will appear in this fortunate kalpa will all praise my original practices, each saying: 『The Tathagata Shakyamuni's original diligence is inconceivable and incomparable. His wisdom is lofty, and the beings he delivers are immeasurable. In the evil world of the five turbidities and the chaos of the five rebellious acts, he enlightens sentient beings, in a way that is endless and uncountable.』 『Therefore, sons of noble families! If someone were to emulate and practice diligence in this way, loving and diligently cultivating without negligence, they would quickly attain perfect enlightenment. Furthermore, when I attained unsurpassed and truly enlightened path and became the Most Perfectly Enlightened One, the beings I delivered near the time of my Parinirvana were also immeasurable. If one can follow such diligence, one should treat it like the supreme teaching without being lazy or abandoning it. Taking relics of the Buddha as small as mustard seeds to build stupas and temples, all will attain the merit of the Buddha's Parinirvana. Why is this so? Because the Buddha arises with compassion, bestowing relics for the sake of future Bodhisattvas. This was originally what (the Buddha) had taught when practicing the Bodhisattva path, and therefore, the great path is revealed.』 『Furthermore, out of compassion for those who have fallen into the eight difficulties, (the Buddha) arises with great sorrow and universally distributes relics. If one takes relics as small as mustard seeds to build stupas and temples, it is like seeing the Tathagata face to face and making offerings with one's own hands. After (the Buddha's) Parinirvana, seeing the relics, one's heart is filled with joy. The land where the stupa and temple are built, because this land is given to the relics, one builds stupas and temples, arising with great sorrow according to one's wishes. This is all because in past lives, one practiced the Bodhisattva Dharma, treating all beings with equanimity, and the relics spread everywhere due to the vows made.』 『The merit and virtue accumulated by the Buddha, the light is inconceivable, the loftiness is just like this, (the Buddha) has compassion for sentient beings and arises with great sorrow, and in the final Dharma-ending age, establishes boundless compassion upon all beings. If there are Bodhisattvas who receive this semblance Dharma, and love and admire it』
勤修精進而不放逸，用至愿故最後末世受如是像，弘雅經典能持講誦，為他人說令普流佈建立菩薩。若有持誦為他人說，以是像典勸諸菩薩，令學諷誦轉復宣佈。所以者何？若是景摸久在天下，則佛正道永長現矣！如來常存以是觀之。
「族姓子！佛本往世如是方便，攝護眾生建是經典，以用將養未來俗世，在五濁世宣佈斯典。若族姓子所在郡國縣邑、州域大邦，如是像典所流佈現，受持諷誦廣為人說；如是學士、族姓子等，見佛現在、臨滅度時、如來游彼，佛則現在而不滅度。所以者何？族姓子！佛不曾說乎？佛者法身。若見法者則睹如來，莫以色身觀于如來。若信正典聞見受持則睹如來，聞法奉行住如法教乃曰見佛，聞宣正典順法入道乃曰見佛。佛以未曾以法生法，以能行法敷演正典，不懷妄想猗求諸法則睹如來。一切諸法悉無所著，爾乃名曰睹如來耳！
「若族姓子！不見諸法則睹如來。所以者何？如來、至真不存有法非法之辭，不當觀見如來。所以者何？如來曾說假引譬喻，猶如縛筏，尚當除法，況非法乎？以除是法非法之行乃見如來。所以者何？如來、至真皆除諸法，不宣諸法而有處所也。無所興起亦無名號，況復講說諸處所乎？所以者何？皆除一切諸法。若能順斯如來觀者，則見如來也。佛
【現代漢語翻譯】 現代漢語譯本： 勤奮修行精進而不懈怠，以最大的願力，在最後的末法時代接受這樣的佛像，弘揚高雅的經典，能夠受持、講解、背誦，為他人宣說，使之廣泛流傳，建立菩薩的地位。如果有人受持、背誦，併爲他人宣說，用這些佛像和經典勸導各位菩薩，讓他們學習、背誦，輾轉相告，廣泛傳播。為什麼呢？如果佛的形象和教法長久地存在於世間，那麼佛的正道就會永遠顯現！由此可以認為如來常存。
『善男子！佛陀往昔就是用這樣的方便法門，攝受守護眾生，建立這些經典，用來教養未來的末世眾生，在這五濁惡世宣揚這些經典。如果善男子所在的郡、國、縣、邑、州域、大邦，這些佛像和經典所流佈顯現的地方，有人受持、背誦，廣泛地為人宣說；這樣的學人、善男子等，就如同見到佛陀現在、臨近涅槃之時、如來游化於此地，佛陀就在這裡，而不是已經滅度。為什麼呢？善男子！佛陀不是曾經說過嗎？佛陀是法身。如果見到法，就見到了如來，不要用色身來觀察如來。如果相信正典，聽聞、見到、受持，就見到了如來，聽聞佛法，奉行佛法，安住于如法之教，就叫做見到佛。聽聞宣揚正典，順應佛法進入正道，就叫做見到佛。佛陀不曾以法生法，而是能夠奉行佛法，敷演正典，不懷虛妄的念頭，依止尋求諸法，就能見到如來。對一切諸法都沒有執著，這才叫做見到如來！』
『如果善男子！不見諸法，就能見到如來。為什麼呢？如來、至真，不執著于有法或非法的言辭，不應當這樣觀見如來。為什麼呢？如來曾經說過一個假借的比喻，就像用木筏渡河，到達彼岸后尚且應當捨棄木筏，何況是不如法的呢？去除這種對法和非法的執著，才能見到如來。為什麼呢？如來、至真，都去除一切諸法，不宣說諸法而有固定的處所。沒有興起，也沒有名號，何況是講說諸處所呢？為什麼呢？因為都去除了一切諸法。如果能夠順應這種如來的觀察方法，就能見到如來了。』佛
【English Translation】 English version: Diligently cultivate and advance without negligence, with the utmost aspiration, to receive such images in the final degenerate age, to propagate the elegant scriptures, to be able to uphold, explain, and recite them, to proclaim them to others, to spread them widely, and to establish the position of Bodhisattvas. If there are those who uphold and recite, and proclaim them to others, using these images and scriptures to encourage all Bodhisattvas, causing them to learn, recite, and further announce and widely disseminate them. Why? If the images and teachings of the Buddha remain long in the world, then the Buddha's true path will be eternally manifest! From this, it can be seen that the Tathagata is ever-present.
'Noble son! The Buddha in past lives used such expedient means to gather and protect sentient beings, establishing these scriptures to nurture future generations in the degenerate age, proclaiming these scriptures in this world of five defilements. If in the counties, countries, prefectures, cities, states, and great lands where these images and scriptures are circulated and manifested, there are those who uphold, recite, and widely proclaim them to others; such scholars and noble sons are as if seeing the Buddha present, near Nirvana, or the Tathagata traveling there, the Buddha is there, not having passed away. Why? Noble son! Has the Buddha not said? The Buddha is the Dharma body. If one sees the Dharma, one sees the Tathagata; do not view the Tathagata with the physical body. If one believes in the true scriptures, hears, sees, and upholds them, one sees the Tathagata; hearing the Dharma, practicing the Dharma, and abiding in the Dharma teachings is called seeing the Buddha; hearing the proclamation of the true scriptures, following the Dharma and entering the path is called seeing the Buddha. The Buddha never generates Dharma from Dharma, but is able to practice the Dharma, expound the true scriptures, without harboring deluded thoughts, relying on and seeking all Dharmas, then one sees the Tathagata. Without attachment to all Dharmas, that is called seeing the Tathagata!'
'If, noble son! One does not see all Dharmas, then one sees the Tathagata. Why? The Tathagata, the Truly Real, does not cling to the words of existence or non-existence of Dharmas, one should not view the Tathagata in this way. Why? The Tathagata once spoke of a borrowed analogy, like using a raft to cross a river, one should abandon the raft after reaching the other shore, let alone what is not in accordance with the Dharma? Removing this attachment to Dharma and non-Dharma, one can see the Tathagata. Why? The Tathagata, the Truly Real, removes all Dharmas, not proclaiming Dharmas with a fixed place. There is no arising, nor is there a name, let alone speaking of all places? Why? Because all Dharmas are removed. If one can follow this view of the Tathagata, then one sees the Tathagata.' Buddha
本以斷一切諸法乃睹正覺。所以然者，一切諸法皆虛不真，睹一切法本無本凈，觀真諦者乃見如來。
「又，族姓子！不得諸法則無諸法，謂無放逸。彼無有法亦無非法，以無有法亦無非法乃以了斯義，以了斯義乃見本凈，以平等觀乃見如來，見法如是則見如來，觀如來然見平等覺。若有異觀如來至真則為邪觀，已邪觀者，則為虛觀，不真諦觀也。
「又，族姓子！其真諦者消除一切音聲言辭，不真不虛亦無真虛，蠲去一切諸所有業，悉不復得一切所受乃見如來。所以者何？如來、至真不睹諸法有所生者，若令生者以除一切所見諸法，乃曰自然。以解自然，如是觀佛，乃謂吾等觀佛如是，所見若斯，佛之所說也。
「如是觀佛，皆入一切諸法本無，已了一切諸法本無，便了諸一切本無興顯道法，分別諸行一切本凈，一切諸法歸於本無，一切諸法皆如來法也。自然入道，一切諸法皆以普入如來境界，一切諸法界不可議成最正覺。
「故族姓子！佛說言，一切諸法皆如來界，無有境界為如來界。所以者何？一切諸法所有境界，計彼諸法無有境界，則如來界也。一切諸法以為境界，無斯諸界乃曰有界。所有界者亦如來界，一切眾生行無境界，而悉曉了真諦凈界，雖知是法永不解達。如來、至真解達
【現代漢語翻譯】 現代漢語譯本：原本是爲了斷除一切諸法，才能證悟正覺（Sammasambuddha，完全覺醒）。之所以這樣說，是因為一切諸法都是虛幻不真實的，徹見一切法的本性是無生無滅、本來清凈的，觀察真諦的人才能見到如來（Tathagata，如實而來者）。 『又，善男子！不執著于諸法，就是沒有諸法，也就是沒有放逸。那裡沒有有法，也沒有非法，因為沒有有法也沒有非法，才能理解這個道理，理解了這個道理才能見到本來的清凈，以平等的心觀照才能見到如來，見到法是這樣，才能見到如來，觀察如來是這樣，才能見到平等覺。如果對如來至真有不同的看法，那就是邪見，已經有了邪見，那就是虛妄的看法，不是真諦的看法。』 『又，善男子！那真諦是消除一切音聲言辭，不是不真也不是不虛，也沒有真和虛的區別，去除一切所有的業，完全不再執著於一切所感受的，才能見到如來。為什麼這樣說呢？如來、至真不會看到諸法有所生起，如果令其生起，就要去除一切所見的諸法，這才叫做自然。理解了自然，這樣觀佛，才能說我們觀佛是這樣，所見是這樣，這是佛所說的。』 這樣觀佛，都能進入一切諸法本來的空無，已經瞭解一切諸法本來的空無，就瞭解了一切本無生起的顯現之道法，分別諸行的本來清凈，一切諸法都歸於本來的空無，一切諸法都是如來的法。自然地進入道，一切諸法都普遍地進入如來的境界，一切諸法的界限不可思議，成就最正覺。 『所以，善男子！佛說，一切諸法都是如來的境界，沒有境界可以作為如來的境界。為什麼這樣說呢？一切諸法所有的境界，認為那些諸法沒有境界，那就是如來的境界。一切諸法都作為境界，沒有這些界限才叫做有界。所有界限也是如來的境界，一切眾生行於沒有境界之中，而完全明瞭真諦清凈的境界，雖然知道這個法，卻永遠不能理解通達。如來、至真理解通達。』
【English Translation】 English version: Originally, it is to sever all Dharmas (phenomena, teachings) that one can behold Perfect Enlightenment (Sammasambuddha). The reason for this is that all Dharmas are illusory and not real. To see that the nature of all Dharmas is originally without origin and pure, one who observes the true meaning can see the Tathagata (Thus Come One, one who comes as is). 'Furthermore, son of a good family! Not being attached to Dharmas is the same as having no Dharmas, which means having no negligence. There is neither Dharma nor non-Dharma there. Because there is neither Dharma nor non-Dharma, one can understand this meaning. By understanding this meaning, one can see the original purity. By observing with equality, one can see the Tathagata. Seeing the Dharma in this way is seeing the Tathagata. Observing the Tathagata in this way is seeing Perfect Enlightenment. If there is a different view of the Tathagata, the Truly Real One, then it is a wrong view. Having a wrong view is a false view, not a view of the true meaning.' 'Furthermore, son of a good family! That true meaning eliminates all sounds and words. It is neither untrue nor unreal, and there is no distinction between true and unreal. Removing all possessions and karma, and completely relinquishing all that is received, one can see the Tathagata. Why is this so? The Tathagata, the Truly Real One, does not see any Dharma as arising. If one were to cause it to arise, one would have to remove all seen Dharmas. This is called naturalness. Understanding naturalness, observing the Buddha in this way, one can say that we observe the Buddha in this way, and what is seen is like this. This is what the Buddha said.' Observing the Buddha in this way, one can enter the original non-existence of all Dharmas. Having understood the original non-existence of all Dharmas, one then understands the path of manifestation arising from all original non-existence. Distinguishing the original purity of all actions, all Dharmas return to original non-existence. All Dharmas are the Dharma of the Tathagata. Naturally entering the path, all Dharmas universally enter the realm of the Tathagata. The boundaries of all Dharmas are inconceivable, achieving the most Perfect Enlightenment. 'Therefore, son of a good family! The Buddha said that all Dharmas are the realm of the Tathagata, and there is no realm that can be the realm of the Tathagata. Why is this so? All the boundaries of all Dharmas, considering those Dharmas as having no boundaries, that is the realm of the Tathagata. All Dharmas are taken as boundaries, and without these boundaries, it is called having boundaries. All boundaries are also the realm of the Tathagata. All sentient beings act without boundaries, and completely understand the true and pure realm, but although they know this Dharma, they can never understand and penetrate it. The Tathagata, the Truly Real One, understands and penetrates.'
如是無所不通，是故名曰無有境界也。
「如來界無所有界，則如來界也。所以者何？佛說諸界真諦本末，無有諸界乃如來界，一切諸界如來界也。無界非界分別曉了靡所不達，是謂證明，無所有界則如來界也。
「唯族姓子！解一切法是無境界則如來界也，乃入道義。觀如是法，爾乃逮致如來境界。樂無所樂是如來界，而無所著亦無憎愛。所以者何？以知無界乃曰佛界，故言無有界則如來界。用一切法不可得故無有處所，於一切法無所著故，是則名曰如來境界。游居入慧，一切諸法悉無所入，故無六門亦無所入。所以者何？族姓子！皆無有門亦無所入則無有見。所以者何？如來、至真不得諸法有所入處也。而有所見也、有所說者也，亦無善惡粗細微妙言辭本末，是則名曰入一切法。入無有相，無應不應一切諸法，不精進不懈怠，無合不散，是乃名曰一切法門，曰無名門、無言辭門、無所入門、無所著門、無訓誨門、無生門、永寂然門，不以是門可用知法。
「若見法者，不以法門、永寂然門，不以是門可用知法。若見法者，不以法門能證諸法，亦無所出入。所以者何？一切諸法皆無有門，門不可得，一切諸法為虛偽門，一切諸法悉本清凈，一切諸法門不可量，一切諸法無斷不斷無有邊際，故曰，
【現代漢語翻譯】 現代漢語譯本：像這樣無所不通達，所以才叫做沒有境界。
『如來界與無所有界相同，就是如來界。為什麼呢？佛陀宣說諸界的真實意義和根本，沒有諸界才是如來界，一切諸界都是如來界。對於無界和非界的分別能夠清楚明白，沒有不通達的，這就叫做證明，無所有界就是如來界。
『善男子！理解一切法都是無境界，這就是如來界，才能進入佛道的真義。觀察這樣的法，你才能達到如來的境界。以無所樂為樂，這就是如來界，而且沒有執著也沒有憎恨和愛戀。為什麼呢？因為知道沒有界限才叫做佛界，所以說沒有界限就是如來界。運用一切法而不可得，所以沒有處所，對於一切法沒有執著，這就叫做如來境界。遊歷安住于智慧之中，一切諸法都沒有進入之處，所以沒有六根之門也沒有進入之處。為什麼呢？善男子！一切都沒有門也沒有進入之處，所以沒有見。為什麼呢？如來、至真，對於諸法沒有可以進入的地方。也沒有所見，也沒有所說，也沒有善惡粗細微妙的言辭和根本，這就叫做進入一切法。進入沒有相狀的境界，對於一切諸法沒有應與不應，不精進也不懈怠，沒有聚合也沒有離散，這就叫做一切法門，叫做無名門、無言辭門、無所入門、無所著門、無訓誨門、無生門、永寂然門，不能用這些門來了解法。
『如果見到法的人，不用法門、永寂然門，不能用這些門來了解法。如果見到法的人，不用法門能夠證得諸法，也沒有出入。為什麼呢？一切諸法都沒有門，門是不可得的，一切諸法都是虛偽的門，一切諸法本來清凈，一切諸法的門不可衡量，一切諸法沒有斷與不斷，沒有邊際，所以說，
【English Translation】 English version: Being thus all-pervasive, it is therefore called 'having no boundary'.
'The Tathagata-dhatu (如來界, realm of the Tathagata) and the realm of no-thingness are the same; that is the Tathagata-dhatu. Why is that? The Buddha speaks of the true meaning and origin of all realms; the absence of all realms is the Tathagata-dhatu; all realms are the Tathagata-dhatu. To clearly understand the distinction between realm and non-realm, with nothing not comprehended, this is called proof; the realm of no-thingness is the Tathagata-dhatu.'
'O son of good family! Understanding that all dharmas (法, phenomena) are without boundary is the Tathagata-dhatu; only then can one enter the true meaning of the path. Observing the dharmas in this way, you will then attain the realm of the Tathagata. Taking pleasure in no pleasure is the Tathagata-dhatu, and having no attachment, nor hatred or love. Why is that? Because knowing that there is no boundary is called the Buddha-dhatu (佛界, Buddha-realm), therefore it is said that having no boundary is the Tathagata-dhatu. Because all dharmas are unattainable, there is no place; because there is no attachment to all dharmas, this is called the Tathagata-realm. Dwelling in wisdom, all dharmas have no entry point, therefore there are no six gates (六門, six sense organs) and no entry. Why is that? O son of good family! All have no gate and no entry, therefore there is no seeing. Why is that? The Tathagata (如來, Thus Come One), the Perfectly Enlightened One, finds no place for dharmas to enter. There is also no seeing, no speaking, and no good or evil, coarse or subtle, profound or shallow words or origins; this is called entering all dharmas. Entering a realm without characteristics, there is no responding or not responding to all dharmas, no diligence or laziness, no gathering or scattering; this is called the gate of all dharmas, called the gate of no name, the gate of no words, the gate of no entry, the gate of no attachment, the gate of no instruction, the gate of no birth, the gate of eternal stillness; these gates cannot be used to understand the Dharma (法, the teachings).'
'If one sees the Dharma, one does not use the Dharma-gate, the gate of eternal stillness; these gates cannot be used to understand the Dharma. If one sees the Dharma, one cannot realize all dharmas through the Dharma-gate, and there is no coming or going. Why is that? All dharmas have no gate, the gate is unattainable, all dharmas are false gates, all dharmas are originally pure, the gate of all dharmas is immeasurable, all dharmas have no cessation or non-cessation, and no boundary, therefore it is said,'
族姓子！一切諸法悉不可得皆虛無實，一切諸法門不可量不可得限。其本際門不可盡極、無能斷壞，得本際者若壞本際，真實之義也。若族姓子及族姓女，至斯法門悉解達了，因得普入一切法門，皆能頒宣眾生心。」
時佛復告持人菩薩：「若有菩薩大士，欲以方便解一切法，分別諸法義之所趣，欲得意力具足成就，隨時之宜入于諸法，所生之處心斷絕。若以寂定心念，成無上正真之道，志習入斯比像法門。若能逮得是法門光，勤學斯法速疾歸附。」
持人菩薩經卷第一 大正藏第 14 冊 No. 0481 持人菩薩經
持人菩薩經卷第二
西晉月氏三藏竺法護譯
持人菩薩經持施王品第四闕第三品
佛告持人：「乃往過去無央數劫，加復越是不可計劫，爾時有佛號意普玉王如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊。其佛世時，有八十億垓沙門眾，皆阿羅漢，諸漏已盡習學不學，阿那含、斯陀含、須陀洹，亦復如是各八十億垓，諸菩薩八十四億兆載，集會佛所。」
佛言：「持人！彼時如來壽八萬歲。時世有王名曰持陀，君二萬國，民人熾盛，風雨時節五穀豐饒，萬姓安隱。王所居城，廣長正方各四百八十里，其城
【現代漢語翻譯】 現代漢語譯本： 族姓子（指具有高貴血統的男子）！一切諸法（指世間萬物和一切現象）都是不可得的，都是虛幻不實的。一切諸法門（指通往真理的各種途徑）都是不可衡量、不可限定的。其本際門（指事物最根本的源頭）是不可窮盡的，沒有任何力量可以斷絕或破壞。證得本際的人如果破壞本際，那就是真實之義的喪失。如果族姓子或族姓女，能夠通達這個法門，就能普遍進入一切法門，都能向眾生宣說他們的心境。」
這時，佛又告訴持人菩薩（菩薩名）：「如果有菩薩大士，想要方便地理解一切法，分辨諸法義理的歸趣，想要獲得具足的意力和成就，隨時隨地契入諸法，在所生之處斷絕煩惱。如果以寂靜的心念，成就無上正真之道，立志學習並進入這種相似的法門。如果能夠獲得這種法門的光明，勤奮學習這種法門，就能迅速地歸向真理。」
持人菩薩經卷第一 大正藏第 14 冊 No. 0481 持人菩薩經
持人菩薩經卷第二
西晉月氏三藏竺法護譯
持人菩薩經持施王品第四 闕第三品
佛告訴持人（菩薩名）：「在過去無央數劫（極長的時間單位），甚至超過不可計數的劫數之前，那時有一尊佛，名為意普玉王如來（佛名）、至真（佛的稱號）、等正覺（佛的稱號）、明行成為（佛的稱號）、善逝（佛的稱號）、世間解（佛的稱號）、無上士（佛的稱號）、道法御（佛的稱號）、天人師（佛的稱號），是佛、世尊（佛的稱號）。那位佛住世的時候，有八十億垓（極大的數字單位）沙門（出家修道者）大眾，他們都是阿羅漢（證得解脫的聖者），諸漏（煩惱）已盡，不再需要學習，還有阿那含（三果聖者）、斯陀含（二果聖者）、須陀洹（初果聖者），也各有八十億垓，菩薩（發菩提心，行菩薩道者）有八十四億兆載（極大的數字單位），都**佛所。」
佛說：「持人！那時如來的壽命有八萬歲。當時世上有一位國王，名叫持陀（人名），統治著二萬個國家，人民興盛，風調雨順，五穀豐登，百姓安居樂業。國王所居住的城市，廣闊方正，四面各長四百八十里，那座城市
【English Translation】 English version: Son of good family! All dharmas (all phenomena) are unattainable, all are empty and unreal. All dharma-gates (paths to truth) are immeasurable and cannot be limited. Their original source (the fundamental origin of things) cannot be exhausted, and no one can sever or destroy it. If one who attains the original source destroys it, that is the loss of true meaning. If sons or daughters of good family can understand this dharma-gate, they can universally enter all dharma-gates and proclaim the minds of sentient beings.」
Then the Buddha told Dharanimdhara Bodhisattva (name of a Bodhisattva): 'If there are Bodhisattvas Mahasattvas who wish to conveniently understand all dharmas, distinguish the direction of the meaning of all dharmas, wish to obtain complete power and accomplishment, enter all dharmas at any time, and sever afflictions in the place where they are born. If they use a peaceful and concentrated mind to achieve the Unsurpassed Perfect Enlightenment, aspire to learn and enter this similar dharma-gate. If they can obtain the light of this dharma-gate, diligently learn this dharma and quickly return to the truth.'
Dharanimdhara Bodhisattva Sutra, Volume 1 Taisho Tripitaka, Volume 14, No. 0481, Dharanimdhara Bodhisattva Sutra
Dharanimdhara Bodhisattva Sutra, Volume 2
Translated by Dharmaraksa of the Yuezhi during the Western Jin Dynasty
Dharanimdhara Bodhisattva Sutra, Chapter on King Dharanimdhara, Fourth Chapter, Missing Third Chapter
The Buddha told Dharanimdhara (name of a Bodhisattva): 'In the past, countless kalpas (extremely long time units) ago, even beyond countless incalculable kalpas, there was a Buddha named Meaning-Universal-Jewel-King Tathagata (name of a Buddha), the Truly Perfect One (title of a Buddha), the Equally Enlightened One (title of a Buddha), Accomplished in Knowledge and Conduct (title of a Buddha), the Well-Gone One (title of a Buddha), the Understander of the World (title of a Buddha), the Unsurpassed One (title of a Buddha), the Guide of the Law (title of a Buddha), the Teacher of Gods and Humans (title of a Buddha), the Buddha, the World-Honored One (title of a Buddha). At the time of that Buddha, there were eighty billion 'gai' (extremely large number unit) of Shramanas (ordained practitioners), all of whom were Arhats (saints who have attained liberation), having exhausted all outflows (afflictions), no longer needing to learn, and also Anagamins (third-stage saints), Sakradagamins (second-stage saints), and Srotapannas (first-stage saints), each with eighty billion 'gai', and eighty-four billion 'zhao zai' (extremely large number unit) of Bodhisattvas (those who have generated Bodhicitta and practice the Bodhisattva path), all **at the Buddha's place.'
The Buddha said, 'Dharanimdhara! At that time, the Tathagata's lifespan was eighty thousand years. At that time, there was a king named Dhrita (name of a person), who ruled over twenty thousand countries, the people were prosperous, the weather was favorable, the five grains were abundant, and the people lived in peace and happiness. The city where the king resided was vast and square, each side being four hundred and eighty 'li' (unit of distance), that city
皆以琦珍四寶成之；其墻七重，樹木深塹欄楯周匝各復七重，網縵珠珞各復七重。諸墻壁上及諸行樹，皆以四寶交露帳幔而圍繞覆。其二萬國，各有五百郡縣屬之。又其樹上皆生好衣，自然七寶諸細被服。一一池水各有五百浴池從之。又其浴池皆七寶成，生七寶蓮華，青紅黃白滿其池中，其華大如車輪，斯池中水自然八味。其土國王，有八萬四千夫人婇女，中宮正後有二太子：一名無限意、二名無限界，其太子各十六。
「時二太子適臥寐，于夢中見如來形像端正姝好，紫摩金色相好莊嚴，威德巍巍不可限量，光照十方。夢中見是，心中踴悅欣然無量。其二太子，從夢覺已心中坦然，各以宿懷識道正真，而嘆頌曰：
「『我今夜夢見， 天人中最勝， 體紫摩金色， 百福成其相。 以在其夢中， 觀一切功勛， 以得覲尊顏， 懷悅豫無量。 觀聖神光明， 猶日演暉曜， 意中甚歡樂， 超越一切眾。 威光極高峻， 猶如寶山王， 若目睹其形， 靡不抱欣喜。』」
佛告持人：「其二太子見是瑞應，往見父母具說此意：『我等兄弟今日夜夢中，目見如來、至真，故啟二親欲往奉詣。如來興現在世，教化以來久矣，我等放逸沒五所欲不覺佛興，而
【現代漢語翻譯】 現代漢語譯本 都用各種珍奇的四寶構成；城墻有七重，樹木、深溝、欄楯（lán shǔn，欄桿）周匝圍繞，也各有七重，網縵（wǎng màn，用絲織品或綵綢製成的裝飾物）、珠珞（zhū luò，用珠玉穿成的裝飾品）也各有七重。所有的墻壁上和成行的樹木上，都用四寶交織的帳幔覆蓋環繞。那裡的二萬個國家，各有五百個郡縣隸屬於它。而且樹上都生長出美好的衣物，自然產生的七寶和各種精細的被服。每一個池水都各有五百個浴池伴隨。而且那些浴池都是用七寶製成，生長著七寶蓮花，青色、紅色、黃色、白色，佈滿了池中，那些蓮花大如車輪，池中的水自然具有八種美好的味道。那裡的國王，有八萬四千位夫人和婇女（cǎi nǚ，宮女），中宮的正後有兩位太子：一位名叫無限意，一位名叫無限界，兩位太子各有十六個兒子。
『當時兩位太子正好在睡覺，在夢中看見如來的形像端正美好，身體是紫磨金色，具有各種美好的相好莊嚴，威德高大不可戰勝，光明照耀十方。在夢中見到這些，心中踴躍歡喜，無量無邊。兩位太子從夢中醒來后，心中坦然，各自以宿世的智慧認識到道的真正，於是讚歎歌頌道：
『我今天晚上夢見，天人中最殊勝的，身體是紫磨金色，用百種福德成就了他的相好。 在夢中，我觀察到他的一切功勛，能夠覲見他尊貴的容顏，心中懷著無量的喜悅。 看到他神聖的光明，就像太陽散發光輝，心中非常快樂，超越了一切眾生。 他的威光極高峻，就像寶山之王，如果能親眼看到他的形像，沒有誰不會抱有欣喜。』
佛告訴持人：『那兩位太子見到這樣的瑞應，前去拜見父母，詳細地說了自己的想法：『我們兄弟今天晚上在夢中，親眼見到了如來、至真，所以稟告父母，想要前去奉侍拜見。如來出現在世間，教化已經很久了，我們卻放縱自己沉溺於五種慾望之中，沒有察覺到佛的出現，而
【English Translation】 English version All are made of rare and precious four treasures; the walls are seven layers, and the trees, deep moats, railings (lán shǔn, railings) are surrounded by seven layers each, and the nets (wǎng màn, decorations made of silk or colored silk) and pearl ornaments (zhū luò, decorations made of pearls and jade) are also seven layers each. All the walls and rows of trees are covered and surrounded by canopies woven with the four treasures. The twenty thousand kingdoms there each have five hundred counties belonging to them. Moreover, good clothes grow on the trees, naturally produced seven treasures and various fine bedding. Each pond has five hundred bathing pools accompanying it. Moreover, those bathing pools are all made of seven treasures, and seven-treasure lotuses grow, blue, red, yellow, and white, filling the pools, and those lotuses are as large as chariot wheels, and the water in the pools naturally has eight wonderful flavors. The king there has eighty-four thousand consorts and palace women (cǎi nǚ, palace maids), and the queen in the central palace has two crown princes: one named Infinite Intention and the other named Infinite Realm, and each prince has sixteen sons.
'At that time, the two princes happened to be sleeping, and in their dreams they saw the image of the Tathagata, upright and beautiful, with a body of Jambu-river gold, adorned with various auspicious marks, with majestic virtue that could not be overcome, and light illuminating the ten directions. Seeing these in their dreams, their hearts leaped with joy, immeasurable and boundless. After the two princes awoke from their dreams, their hearts were at peace, and each recognized the truth of the Dao with their wisdom from past lives, and then praised and sang:
'Tonight I dreamed of the most supreme among gods and humans, with a body of Jambu-river gold, his auspicious marks perfected by a hundred blessings. In the dream, I observed all his merits, and being able to behold his noble countenance, my heart is filled with immeasurable joy. Seeing his sacred light, like the sun radiating its brilliance, my heart is very happy, surpassing all beings. His majestic light is extremely high and towering, like the king of treasure mountains, and if one could see his form with their own eyes, there is no one who would not embrace joy.'
The Buddha told Holder: 'When the two princes saw such auspicious omens, they went to see their parents and explained their thoughts in detail: 'We brothers saw the Tathagata, the Perfectly Enlightened One, in our dreams tonight, so we report to our parents that we wish to go and serve him. The Tathagata has appeared in the world and has been teaching for a long time, but we have indulged ourselves in the five desires and have not noticed the appearance of the Buddha, and
為五陰之所縛結，諸惡羅網之所覆蔽。在於自大無恭恪心，以斯迷惑，不見如來咨受道慧。』二親然之。
「時，二太子啟父母已，往詣意普玉王如來所，前稽首足，白世尊曰：『罪蓋所覆迷世榮祿，邪位所惑不時奉覲，咨受訓誨慚愧形顏。世尊大哀！威光見照，開發愚冥乃得奉覲。今欲請佛菩薩聖眾，盡斯三月供以飲食衣服床臥具病瘦醫藥一切所安。』其彼大城園觀樓閣，父王所居嚴飾莊校，懸繒幢蓋浴池蓮華，啟其二親貢上如來、諸菩薩學、諸聲聞等，供佛聖眾見盡三月一切所安。父母同心亦皆哀之，供養盡節辭其二親，在如來所信無慕家，出家學凈行作沙門。
「時意普玉王如來、至真，見二太子舍國出家，察其志性，則為二人無限意無限界，班宣於斯曉了菩薩五陰衰品，二太子聞咸共啟受。八萬四千歲未曾睡寐，亦不思食復不寢臥，唯坐思義經行諷誦。八萬四千歲未曾起想有他異念，常正精思暢五盛陰了之虛無，本末慌惚悉空不實，存在顛倒。是五盛陰以解如是，不能覺者迷惑其中，當修梵行，思是法已解達深義，不見盛陰之所歸趣，志存大猷無所希冀，壽終之後生兜術天。
「其時如來滅度之後，從兜術天下，還生世間閻浮利地大長者家，至年十六，夜臥夢中見如來像，在於夢中復從如
【現代漢語翻譯】 現代漢語譯本：被五陰（色、受、想、行、識）所束縛，被各種邪惡的羅網所覆蓋遮蔽。處於自大狀態，沒有恭敬之心，因為這種迷惑，不能見到如來，接受教誨和智慧。』他們的父母同意了他們的請求。
當時，兩位太子稟告了父母之後，前往意普玉王如來（Ratnavaraprabha-raja，寶光莊嚴王）所在之處，上前頂禮佛足，稟告世尊說：『罪惡遮蓋，迷惑於世間的榮華利祿，被邪惡的地位所迷惑，不能及時地奉見您，接受您的訓誨，感到慚愧。世尊大慈大悲！以您的威光照耀，開啟我們的愚昧，我們才得以奉見您。現在想邀請佛、菩薩聖眾，用這三個月的時間，供養飲食、衣服、床鋪臥具、醫藥以及一切所需。』他們將那座大城中的園林、樓閣，以及父王所居住的地方，都裝飾得莊嚴華麗，懸掛幡幢寶蓋，修繕浴池蓮花，稟告他們的父母，用來供養如來、諸菩薩學人、諸聲聞等，供養佛和聖眾，盡三個月的時間，提供一切所需。他們的父母也同心哀憐他們，盡力供養，然後兩位太子辭別父母，在如來處所，堅信佛法，不留戀家庭，出家修行清凈之行，成為沙門。
當時，意普玉王如來、至真，看到兩位太子捨棄國家出家，觀察他們的志向和心性，知道他們二人有無限的意願和無限的境界，於是為他們宣講菩薩五陰衰敗的品相，兩位太子聽聞后都接受並領悟。八萬四千歲的時間裡，他們未曾睡眠，也不思飲食，不睡覺，只是坐著思考義理，經行諷誦。八萬四千歲的時間裡，他們未曾生起其他的念頭，常常以正念精進思維，通達五盛陰的虛無，知道它的本末都是虛幻不實的，存在只是顛倒。這五盛陰如果能這樣理解，就不會被迷惑其中，應當修習梵行，思考這些法義，就能理解通達深奧的含義，不見五盛陰的歸宿之處，心懷大志，沒有所求，壽命終結之後，便會往生到兜率天。
那時，如來滅度之後，他們從兜率天下生，還生到世間的閻浮提，出生于大長者之家，到了十六歲，夜裡在夢中見到如來的形象，在夢中又聽到如來
【English Translation】 English version: 『Bound by the five skandhas (form, feeling, perception, mental formations, and consciousness), covered and obscured by nets of evil. Being in a state of self-importance, lacking a respectful heart, and due to this delusion, unable to see the Tathagata and receive teachings and wisdom.』 Their parents agreed to their request.
At that time, the two princes, having informed their parents, went to where Ratnavaraprabha-raja Tathagata (意普玉王如來) was, prostrated at his feet, and reported to the World-Honored One, saying: 『Sin covers and deludes us with worldly glory and wealth, and we are misled by evil positions, unable to attend to you in time and receive your teachings. We feel ashamed. World-Honored One, with great compassion! Your majestic light illuminates us, opening our ignorance, so that we are able to attend to you. Now we wish to invite the Buddha, Bodhisattvas, and the Sangha, and for these three months, provide them with food, clothing, bedding, medicine for illness, and all necessities.』 They adorned the gardens, pavilions, and the residence of their father king in that great city with magnificent decorations, hanging banners and canopies, and renovating the bathing ponds and lotuses. They informed their parents and offered these to the Tathagata, Bodhisattva disciples, Sravakas, and the Sangha, providing all necessities for three months. Their parents also sympathized with them and wholeheartedly supported them. Then the two princes bid farewell to their parents, stayed at the Tathagata's place, firmly believed in the Dharma, did not cling to their families, renounced their homes, practiced pure conduct, and became Sramanas.
At that time, Ratnavaraprabha-raja Tathagata, the Truthful One, seeing the two princes renounce their kingdom and leave home, observed their aspirations and nature, knowing that they had boundless intentions and boundless realms. Therefore, he expounded to them the signs of decay of the five skandhas of a Bodhisattva. The two princes, upon hearing this, accepted and understood it. For eighty-four thousand years, they did not sleep, nor did they think of food, nor did they lie down to rest. They only sat and contemplated the meaning, walked and recited the scriptures. For eighty-four thousand years, they never had other thoughts arise. They constantly contemplated with right mindfulness, understanding the emptiness of the five flourishing skandhas, knowing that their beginning and end are illusory and unreal, and that existence is merely inverted. If one can understand these five flourishing skandhas in this way, one will not be deluded by them. One should cultivate pure conduct, contemplate these Dharma teachings, and then one can understand the profound meaning, not seeing where the five flourishing skandhas lead. Cherishing great aspirations and having no desires, after the end of their lives, they will be reborn in the Tushita Heaven.
At that time, after the Tathagata passed away, they descended from the Tushita Heaven and were reborn in the world, in Jambudvipa, into the family of a great elder. When they reached the age of sixteen, they saw the image of the Tathagata in a dream at night, and in the dream, they heard the Tathagata
來聞如是法，曉了菩薩斯五盛陰諸種入品。從夢覺起心懷悲喜，於一萬歲凈修梵行，復分別了是五盛陰諸種入品。終而復始，壽終之後生忉利天。適生尋復終沒，還生世間在梵志家，見本宿世意普玉王，最後末世余正法訓留一千歲，以宿本德，信不慕家出家為道，博學廣聞智如大海，曉了盛陰諸種衰入，求其本末覺如真諦。時方便勸立，二萬世間人，二萬億天人，皆發無上正真道意，以是因緣，其二太子行菩薩業俱共和同，見十億垓諸佛世尊，最後末世逮得無所從生法忍，更復值供億垓兆載諸如來眾。二人俱等，於一劫中逮得無上正真道為最正覺，一號無量音，二號無量光。
「是故，持人！若有菩薩疾欲得成無上正真道為最正覺，當勤修學如是像典，如來所暢諸陰入種，分別有無諸法之無。」
持人菩薩經十八種品第五
佛告持人：「何謂菩薩曉了諸種？若能分別十八諸種，而順思惟識別于觀。眼種本末則無眼界，悉空無我我所，入不久存，眼種虛無則曰自然。用眼自然故曰不真，因迷惑思想而合成，眼無所成不得識行為虛空形，猶如虛空悉無所成，悉無所有亦無處所。眼無內外亦無中間，欺詐之業無有真實不可護持，從因緣生無去來今，則為自然，本凈無形。罪福所成從顛倒興，為現在緣之所
【現代漢語翻譯】 現代漢語譯本：來聽聞這樣的佛法，就能明瞭菩薩對於五盛陰（色、受、想、行、識五種聚合）諸種入品（十二處，即六根和六塵）的理解。從夢中醒來，心中充滿悲喜，用一萬年的時間清凈地修習梵行，又分別明瞭這五盛陰諸種入品。結束后又重新開始，壽命終結后往生到忉利天（三十三天）。剛出生不久又死去，再次轉生到人間一個婆羅門家庭，見到前世的意普玉王。在最後末法時代，剩餘的正法教誨還能留存一千年，憑藉前世的功德，他信奉佛法而不貪戀家庭，出家修行，博學廣聞，智慧如大海一般，明瞭盛陰諸種的衰敗和消亡，探求它們的本源和終末，覺悟到如實不虛的真諦。當時他方便勸導，使兩萬世間人和兩萬億天人，都發起了無上正等正覺的道心。因為這個因緣，他的兩個太子修行菩薩道，共同和合，見到了十億垓（極大的數字單位）諸佛世尊，在最後末法時代證得了無所從來、無所去處的法忍。他們又值遇供養了億垓兆載諸如來眾。這兩人一同在一劫（極長的時間單位）中證得了無上正等正覺，成為最正覺的佛，一位名號為無量音，一位名號為無量光。 『因此，持人（菩薩名）！如果有菩薩想要快速成就無上正等正覺，成為最正覺的佛，應當勤奮修學這樣的經典，如來所宣說的諸陰入種，分別有和無，以及諸法本性為空無。』 持人菩薩經第十八種品第五 佛告訴持人：『什麼叫做菩薩明瞭諸種？如果能夠分別十八諸種，並且順著這個道理去思考，識別和觀察。眼種（眼根的種子）的本末就是沒有眼界（眼識所緣的境界），一切都是空無，沒有我，也沒有我所擁有的東西，進入其中也不能長久存在，眼種的虛無就叫做自然。因為用眼是自然而然的，所以說它不是真實的，是由於迷惑的思想而合成的。眼沒有什麼可以成就的，不能識別行為，它的形體是虛空的，就像虛空一樣沒有什麼可以成就的，一切都是空無所有，也沒有固定的處所。眼沒有內外，也沒有中間，是欺騙性的，沒有真實性，不可護持，從因緣而生，沒有過去、現在和未來，這就是自然，本來清凈沒有形體。罪和福都是從顛倒的妄想中產生的，是現在因緣所造成的。』
【English Translation】 English version: Having heard such Dharma, one understands the Bodhisattva's understanding of the five Skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness) and the various categories of the Twelve Entrances (the six sense organs and the six sense objects). Awakening from a dream, filled with sorrow and joy, one diligently cultivates pure Brahma-conduct for ten thousand years, and further distinguishes the various categories of these five Skandhas and the Twelve Entrances. After finishing, one begins again, and after the end of life, is born in the Trayastrimsa Heaven (the Heaven of Thirty-Three). Soon after birth, one dies again and is reborn in the human world in a Brahmin family, where one sees the former incarnation of King Puyu. In the final Dharma-ending age, the remaining teachings of the Proper Dharma will last for one thousand years. Relying on past merits, one believes in the Dharma and does not crave family life, leaving home to practice the Way, becoming learned and wise like the ocean, understanding the decline and disappearance of the various categories of the Skandhas, seeking their origin and end, and awakening to the truth as it is. At that time, through skillful means, he encourages twenty thousand people in the world and twenty trillion heavenly beings to generate the mind of Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). Because of this cause, his two sons practice the Bodhisattva path together in harmony, seeing ten billion gai (an extremely large number) Buddhas, and in the final Dharma-ending age, attain the Dharma-acceptance of non-origination. They further encounter and make offerings to countless gai zhao zai Tathagatas. These two together attain Anuttara-samyak-sambodhi in one kalpa (an extremely long period of time), becoming the Most Perfectly Enlightened Ones, one named Immeasurable Sound, and the other named Immeasurable Light. 'Therefore, Holder of the Discipline (a Bodhisattva's name)! If there is a Bodhisattva who wishes to quickly attain Anuttara-samyak-sambodhi and become the Most Perfectly Enlightened One, they should diligently study such scriptures, the Skandhas and Entrances spoken by the Tathagata, distinguishing between existence and non-existence, and the emptiness of all dharmas.' The Eighteenth Category of the Sutra of the Bodhisattva Holder of the Discipline, Chapter Five The Buddha told Holder of the Discipline: 'What is meant by a Bodhisattva understanding the various categories? It is when one can distinguish the eighteen categories and contemplate them accordingly. The origin and end of the eye-seed (the seed of the eye-faculty) is the absence of the eye-realm (the object of eye-consciousness), everything is empty and without self or what belongs to self, and entering into it does not last long. The emptiness of the eye-seed is called natural. Because using the eye is natural, it is said to be not real, but composed of deluded thoughts. The eye has nothing to accomplish, cannot recognize actions, and its form is empty, like the void, with nothing to accomplish, everything is empty and without a fixed place. The eye has no inside, no outside, and no middle, it is deceptive, without reality, and cannot be protected. It arises from conditions, without past, present, or future, and this is natural, originally pure and without form. Sin and merit arise from inverted thoughts and are caused by present conditions.'
見轉，故曰眼空界不可見。
「計于眼者則無有界，識游其中因曰眼界，眼根清凈、其色晃耀，合於意根，因緣所縛三事合會，眼色識集眼界空，其眼界不成界無界，其明智者乃覺知，是故菩薩分別眼界解了真諦，以了色本則無所有。
「何謂以了色無有界？不與色會亦不離矣，無所生長，雖說色界則無所有、色無處所。何以故云色無有界？色無有色，無內無外亦無中間，立存虛無，因其思想眼睹色光。眼種清凈以見好色，假號曰色，無得有處，猶如明鏡見其面像，無垢清凈反想有色，雖現鏡中有形色，其影乃從內出不從外入。用外形照內鏡現，眼亦如是，以用清凈雖由於色，為之見鏡睹夫面像，以見色空色之自然，無有境界而不可取悉無所成。其色想者本無所生，眾生不解。適見色已，其以解色，界無所生則無有界，以解色界了色本末，無去來今虛無自然，嘆詠光斯緣合所謂也，色界如是，以眼識故。
「真諦觀者知之無界。云何觀之？無眼識種，其眼色者則無處所，本凈所致眼色叵得悉無所有，眼識無法假號現耳，眼識不合無真實形，眼識之界因顛倒雜，從宿世成，現在因緣之所見縛，與因緣會號曰眼識，用眾生在顛倒。
「若至聖見分別了之，眼識無界。所以者何？眼無所成，十二因
【現代漢語翻譯】 現代漢語譯本 因為看見了就消失，所以說眼空界是不可見的。
『如果執著于眼，那就沒有邊界。意識在其中游動，因此稱為眼界。眼根清凈，其光芒閃耀，與意根結合，因緣相互束縛，三者合在一起，眼、色、識聚集，眼界為空，其眼界不成界，沒有界限。明智的人才能覺察到這一點。因此，菩薩分別眼界，瞭解真諦，因爲了解了色的本質，就知道一切都是空無所有。
『什麼叫做了解了色沒有邊界？不與色相合，也不離開色，沒有生長的地方。即使說了，也是空無所有，色沒有處所。為什麼說色沒有邊界？色沒有固定的色相，沒有內部，沒有外部，也沒有中間，只是虛無地存在，因為思想而用眼睛看到色光。眼種清凈，才能看到美好的顏色，只是假借名稱叫做色，沒有可以獲得的地方，就像明鏡照見面像，沒有污垢，清凈地反映出顏色，雖然鏡中顯現出形狀和顏色，但其影像乃是從內部產生，不是從外部進入。用外部的形狀照亮內部的鏡子而顯現，眼睛也是這樣，因為清凈才能通過色而看見，就像用鏡子照見面像一樣，因為看見了色的空性，色的自然，沒有境界而不可取，一切都無法成就。色的想法本來就沒有產生，眾生不理解。剛一看見色，就產生了理解，理解沒有產生，就沒有邊界，因為理解而瞭解了色的本末，沒有過去、現在、未來，虛無而自然，讚歎光明，因緣聚合就是這個意思。就像這樣，因為有眼識的緣故。
『真正領悟真諦的人知道眼界是沒有邊界的。如何觀察呢？沒有眼識的種子，那麼眼色就沒有處所，本來清凈所致，眼色不可得，一切都是空無所有，眼識沒有辦法，只是假借名稱顯現罷了，眼識不聚合就沒有真實的形狀，眼識的邊界因為顛倒錯亂，從前世形成，現在被因緣所束縛，與因緣聚合就叫做眼識，因為眾生處在顛倒之中。
『如果達到聖人的境界，分別瞭解了這些，就會知道眼識沒有邊界。為什麼呢？因為眼沒有實在的構成，是十二因緣...
【English Translation】 English version Because seeing ceases, it is said that the eye-empty realm is invisible.
'If one clings to the eye, then there is no boundary. Consciousness wanders within it, hence it is called the eye-realm. The eye-root is pure, its color radiant, uniting with the mind-root, bound by causes and conditions, the three together, eye, color, and consciousness gather, the eye-realm is empty, its eye-realm does not become a realm, there is no boundary. The wise can perceive this. Therefore, Bodhisattvas distinguish the eye-realm, understand the true meaning, because they understand the essence of color, they know that all is empty and without substance.'
'What is meant by understanding that color has no boundary? It neither unites with color nor departs from it, there is no place of growth. Even if spoken of, it is empty and without substance, color has no place. Why is it said that color has no boundary? Color has no fixed color, no inside, no outside, nor middle, it exists only in emptiness, because of thought the eye sees the light of color. The eye-seed is pure, so it can see beautiful colors, merely borrowing the name 'color', there is no place to obtain it, like a clear mirror reflecting a face, without defilement, purely reflecting color, although shapes and colors appear in the mirror, its image arises from within, not entering from without. Using the external shape to illuminate the internal mirror to appear, the eye is also like this, because of purity it can see through color, like using a mirror to reflect a face, because seeing the emptiness of color, the nature of color, there is no boundary and it cannot be grasped, all cannot be achieved. The thought of color originally has no birth, sentient beings do not understand. As soon as color is seen, understanding arises, understanding has no birth, then there is no boundary, because understanding one knows the beginning and end of color, there is no past, present, or future, empty and natural, praising the light, the aggregation of causes and conditions is what is meant. It is like this, because of eye-consciousness.'
'Those who truly understand the true meaning know that the eye-realm has no boundary. How to observe it? Without the seed of eye-consciousness, then eye-color has no place, originally pure, eye-color cannot be obtained, all is empty and without substance, eye-consciousness has no method, it merely borrows a name to appear, eye-consciousness does not gather, it has no real shape, the boundary of eye-consciousness is because of inverted confusion, formed from past lives, now bound by causes and conditions, gathering with causes and conditions is called eye-consciousness, because sentient beings are in inversion.'
'If one reaches the state of a sage, distinguishing and understanding these, one will know that eye-consciousness has no boundary. Why? Because the eye has no real constitution, it is the twelve causes...
緣起對合生，托于所作假號眼識，慕樂識行起所習行合成于識，雖有所睹皆虛不真，托有形相因緣現耳！
「宣說眼識使眾生了，如來班宣分別眾形，諸想合成故曰識無所成。眼以清凈識之本相因行所趣，故曰所見，雖習眼識故曰無界。所以者何？眼不求斯我得眼識，及與不得。了之色識無獲令自然。所以者何？無所成故也。假託有言而現斯義，為眾生故救攝危厄。眼本所行意念是地，識相自然眼界色界識界，三事合成諸界集會，因緣業相宣諸法會，故有托眼色識。如是計惟，是以便入眾生達彼無眼，無有色界亦無識界，如是所教斷除諸著。
「若能有了如來所達覺眾方便，則能曉解一切三界則無有界。所以者何？計于諸界實無有界，色不可得，耳聲識界亦復如是。鼻香識，舌味識，身觸識，意法識，計挍思惟觀無所成，意界虛無不有真實悉無所有。
「又是種者則無所成，猶如有人下種在地稍稍生牙，水為因緣日光照之，其種所牙無所造行，其種不與牙共合成，因種生牙，種不離牙牙不離種，意界如是，從其意業顯現種矣！
「故有意界，意不離念，念不離意，意界雖別因緣合成，其意界者無內無外意無中間，皆由宿命本行所立，悉由意業因界合會，現在因緣之所合生，故假曰意。從己所
【現代漢語翻譯】 現代漢語譯本：緣起是各種條件聚合而產生現象，依託于所造作的虛假名號而產生眼識。由於喜愛和執著，意識和行為相互作用，共同形成了眼識。雖然有所看見，但一切都是虛幻不真實的，只是依託于外在的形相和因緣而顯現罷了！
『宣說眼識是爲了使眾生明白，如來詳細地闡述和分辨各種形相，各種想法聚合在一起，所以說眼識本身並沒有創造任何東西。眼睛憑藉其清凈的本性，因循著行為所趨向的方向，所以說有所見。雖然習慣於眼識的作用，但實際上並沒有真正的邊界。這是為什麼呢？因為眼睛並不主動尋求或強求獲得眼識，以及不尋求或強求失去眼識。對於所認識的顏色，眼識並沒有獲得任何東西，使其自然而然地發生。這是為什麼呢？因為它本身並沒有創造任何東西。只是假借言語來顯現這個道理，爲了救助眾生脫離危難。眼睛本身所執行的意念是基礎，意識的相狀是自然而然的。眼界、意識界，這三者聚合在一起形成各種界，因緣和業力相互作用，闡述各種法的集會，所以才有了依託于眼睛的色識。如果這樣理解，就能使眾生明白沒有眼睛，沒有眼界，也沒有意識界。像這樣教導，就能斷除各種執著。
『如果能夠理解如來所證悟的各種方便法門，就能明白一切三界實際上並沒有真正的邊界。這是為什麼呢？因為執著于各種界，實際上並沒有真正的界限。顏色是不可得的，耳朵和聲音以及意識界也是如此。鼻子和氣味以及意識界，舌頭和味道以及意識界，身體和觸覺以及意識界，意念和法以及意識界，進行思考和觀察，會發現它們並沒有創造任何東西。意界是虛無的，不具有真實性，一切都是空無所有。
『種子本身並沒有創造任何東西，就像有人把種子種在地上，慢慢地長出嫩芽，水作為因緣，陽光照耀著它，種子所發出的嫩芽並沒有主動造作任何行為，種子和嫩芽並沒有共同創造什麼，而是因為種子才產生了嫩芽，種子不離開嫩芽，嫩芽也不離開種子，意界也是如此，從其意業中顯現出種子！』
『所以才有了意界，意不離開念頭，念頭不離開意，意界雖然不同，但因緣聚合在一起。這個意界沒有內部，沒有外部，意念沒有中間，都是由宿命和原本的行為所決定的，完全由意業和因界聚合在一起，再加上現在的因緣聚合而產生，所以才假借地稱之為意。從自己所……』
【English Translation】 English version: Origination arises from the combination of various conditions, relying on fabricated names to produce eye-consciousness (眼識, yǎnshì). Due to fondness and attachment, consciousness and actions interact, jointly forming eye-consciousness. Although there is seeing, everything is illusory and unreal, merely manifesting through external forms and conditions!
'Explaining eye-consciousness is to enlighten sentient beings. The Tathagata (如來, Rúlái) elaborately expounds and distinguishes various forms. Various thoughts combine, hence it is said that eye-consciousness itself does not create anything. The eye, relying on its pure nature, follows the direction that actions tend towards, hence it is said that there is seeing. Although accustomed to the function of eye-consciousness, there are actually no real boundaries. Why is this? Because the eye does not actively seek or force the attainment of eye-consciousness, nor does it seek or force its loss. Regarding the colors that are recognized, eye-consciousness does not obtain anything, allowing it to occur naturally. Why is this? Because it itself does not create anything. It merely borrows language to manifest this principle, in order to rescue sentient beings from danger. The intention that the eye itself operates on is the foundation, and the appearance of consciousness is natural. The eye-realm (眼界, yǎnjiè), the consciousness-realm (識界, shìjiè), these three combine to form various realms. Conditions and karma interact, expounding the gatherings of various dharmas (法, fǎ), hence there is color-consciousness (色識, sèshì) relying on the eye. If understood in this way, it enables sentient beings to understand that there is no eye, no eye-realm, and no consciousness-realm. Teaching in this way can cut off various attachments.'
'If one can understand the various expedient means realized by the Tathagata, one can understand that all three realms (三界, sānjiè) actually have no real boundaries. Why is this? Because clinging to various realms, there are actually no real boundaries. Color is unattainable, and so are the ear and sound, as well as the consciousness-realm. The nose and smell, as well as the consciousness-realm; the tongue and taste, as well as the consciousness-realm; the body and touch, as well as the consciousness-realm; the mind and dharma, as well as the consciousness-realm; through thinking and observing, one will find that they do not create anything. The mind-realm is empty, without reality, and everything is devoid of existence.'
'The seed itself does not create anything, just like someone planting a seed in the ground, and it slowly sprouts, with water as the condition and sunlight shining on it. The sprout that emerges from the seed does not actively create any action. The seed and the sprout do not jointly create anything, but rather the sprout arises because of the seed. The seed does not leave the sprout, and the sprout does not leave the seed. The mind-realm is also like this, from its mental karma the seed manifests!'
'Therefore, there is a mind-realm. The mind does not leave thoughts, and thoughts do not leave the mind. Although the mind-realm is different, conditions combine together. This mind-realm has no inside, no outside, and the mind has no middle. All are determined by past lives and original actions, completely by mental karma and the combination of causal realms, plus the current conditions combining to produce it, hence it is falsely called mind. From what one...'
部罪福所生，十二緣起顯有所宣，故曰意界。
「方便說之慾令眾生解其本末，究竟求之實無本末不可得之。所以者何？心自放逸無處所故。所有至識柔軟言辭，其意界者悉無真諦，無有過去當來現在，明者曉了意界無界法界無有。
「何謂觀察法界自然，悉無所有而不可得？法界無成不得形像，唯顛倒立無有人壽，從虛偽生興受識矣，故曰法界。
「何謂曉了法界之無顯現其界？所以者何？其法界者則無所有，從因緣生，以因緣生故曰無界。所以其界因緣合成轉成顛倒，如來、至真解眾生界，故曰法界。托集假號，法界無內亦無有外亦無中間，然住合結除善不善法，斷一切諸義，宣佈道教，故曰奉行。
「論無所有法界虛空，無成就形假有號耳。法亦如是無所成像，以斷法想取現要說，悉無境界故先嘆之。無去來今為現在緣而見繫縛，從緣合成，眾生不解。明者曉了而證明，法界無界不多不少，則以方便因言法界。
「其了法界，皆除一切三界所生，以斷諸法無說法界，因緣言相用處諸法，故曰究竟。明者宣曰無所生相。所以者何？法界之相悉無所成，法界無處，無處非處，無合住處，亦無不住。察了法界永無所住，法界無生，無能者，無合會處，無合無散，法無所造亦不成就，以
【現代漢語翻譯】 現代漢語譯本： 『意界』是指由罪與福所產生的，十二因緣所顯現的。因此稱為意界。
『方便說之慾令眾生解其本末，究竟求之實無本末不可得之。』 這樣說是爲了讓眾生理解事物的本末，但如果究竟探求，實際上並沒有本末可以得到。為什麼呢？因為心是自由放逸的，沒有固定的處所。所有精妙的言辭，其所說的意界都沒有真諦，沒有過去、未來、現在。明智的人明白意界沒有界限，法界也沒有界限。
『何謂觀察法界自然，悉無所有而不可得？』 什麼是觀察法界自然，發現一切都是空無所有而不可得呢？法界沒有成就，沒有固定的形象，只是顛倒的顯現，沒有人的壽命，從虛偽中產生，然後產生感受和認識，所以稱為法界。
『何謂曉了法界之無顯現其界？』 什麼是明白法界沒有顯現，沒有界限呢？因為法界本身就是空無所有的，從因緣而生，因為從因緣而生，所以說沒有界限。所以法界是由因緣聚合而成，會轉變成顛倒。如來（Tathagata，意為如來）、至真瞭解眾生的界限，所以稱為法界。法界是依託聚合的假名，沒有內部，沒有外部，也沒有中間。然而，它存在於聚合和結合之中，去除善和不善的法，斷除一切諸義，宣佈道教，所以說要奉行。
論述空無所有的法界虛空，沒有成就的形狀，只是假有的名稱罷了。法也是如此，沒有固定的形象，要斷除對法的執著，把握當下要說的內容，一切都沒有境界，所以先要讚歎它。沒有過去、未來、現在，因為現在的因緣而看到束縛，從因緣聚合而成，眾生不理解。明智的人明白並證明，法界沒有界限，不多也不少，所以用方便之法，因言說法界。
如果明白了法界，就能去除一切三界所產生的，斷除諸法，不說有法界，因為因緣、言語、現象都只是用處，所以說是究竟。明智的人宣說沒有生相。為什麼呢？因為法界的相貌沒有成就，法界沒有處所，沒有不是處所的地方，沒有聚合的處所，也沒有不聚合的處所。觀察明白法界永遠沒有住處，法界沒有生，沒有能動者，沒有聚合的處所，沒有聚合也沒有消散，法沒有造作也沒有成就，因為...
【English Translation】 English version: 『Mind Realm』 refers to what arises from sins and blessings, manifested by the Twelve Links of Dependent Origination. Therefore, it is called the Mind Realm.
『Speaking provisionally to enable beings to understand the origin and end, but ultimately seeking, there is truly no origin or end to be found.』 This is said to help beings understand the beginning and end of things, but if one seeks ultimately, there is actually no beginning or end to be found. Why? Because the mind is free and unrestrained, without a fixed abode. All subtle words, what they say about the Mind Realm has no ultimate truth, no past, future, or present. The wise understand that the Mind Realm has no boundaries, and neither does the Dharma Realm.
『What is observing the Dharma Realm naturally, finding everything to be empty and unattainable?』 What is observing the Dharma Realm naturally, discovering that everything is empty and unattainable? The Dharma Realm has no accomplishment, no fixed form, but appears inverted, without human lifespan, arising from falsehood, and then producing feelings and perceptions, therefore it is called the Dharma Realm.
『What is understanding that the Dharma Realm has no manifestation, no boundaries?』 What is understanding that the Dharma Realm has no manifestation, no boundaries? Because the Dharma Realm itself is empty and without anything, arising from conditions, and because it arises from conditions, it is said to have no boundaries. Therefore, the Dharma Realm is formed by the aggregation of conditions, and will transform into inversion. The Tathagata (Tathagata, meaning Thus Come One), the Utterly True One, understands the boundaries of beings, therefore it is called the Dharma Realm. The Dharma Realm is a provisional name relying on aggregation, without inside, without outside, and without middle. However, it exists in aggregation and combination, removing good and non-good dharmas, cutting off all meanings, and proclaiming the teachings, therefore it is said to practice.
Discussing the empty Dharma Realm, which is empty and without anything, has no accomplished form, but is merely a provisional name. Dharma is also like this, without a fixed form, one must cut off attachment to Dharma, grasp the present that needs to be said, everything has no realm, so first praise it. There is no past, future, or present, because of the present conditions that one sees bondage, arising from the aggregation of conditions, beings do not understand. The wise understand and prove that the Dharma Realm has no boundaries, neither more nor less, so use expedient means, speaking about the Dharma Realm because of words.
If one understands the Dharma Realm, one can remove everything produced by the Three Realms, cut off all dharmas, and not say there is a Dharma Realm, because conditions, words, and phenomena are only uses, therefore it is said to be ultimate. The wise proclaim that there is no birth appearance. Why? Because the appearance of the Dharma Realm has no accomplishment, the Dharma Realm has no place, no place that is not a place, no place of aggregation, and no place of non-aggregation. Observing and understanding that the Dharma Realm never has an abode, the Dharma Realm has no birth, no agent, no place of aggregation, no aggregation and no dispersion, Dharma has no creation and no accomplishment, because...
能如是觀法界者，則察意識而無有識，當作何觀？
「無生界則曰識界。所以者何？計其意識無所有故，虛偽不實合於顛倒，從意念有故曰意識，由因愚冥凡夫所行，唯賢聖達見知之耳。以二事宣意識所緣，用眾生類不能解了，明者所別從虛無，不真正想所生有意識。其意識界無有殊特，班宣究竟假託有言，借于眾生，不解意識本末無界，因緣所集輪轉無際。
「諸賢聖等不求識界，無內無外無有中間，明者曉了其意識者不睹意識，皆從緣起從顛倒興，以二因緣而有眾生，不真思想受于虛偽，從心行生，隨俗相有意識耳。
「眾生本心從是緣現，意識無去當來現在，意識計本亦無所著，意識所在無去無來無所存立，意無所住。所以者何？意識本凈則無有二無相無二，所在立處而不可見，明者曉了意識如是。其意識者無有法說，無合會亦無離別，無所生想無言教相，獨賢聖了。
「何謂識界？從所來者無所從來，無有因緣。所以者何？其意識界從因緣生，察其本末無有見者，明者曉了意成如是，本無有作，眾生自造悉無所生，眾生所出相無所生。」
佛言：「持人！若有菩薩當作是觀，曉了意識則無識著。」
持人菩薩經曉三界品第六
佛告持人：「菩薩大士以曉意識，則
【現代漢語翻譯】 現代漢語譯本：如果能夠這樣觀察法界，那麼觀察意識時就不會執著于意識，應該如何觀察呢？
『無生之界就叫做識界（Vijnana-dhatu，意識的領域）。為什麼這樣說呢？因為人們所執著的意識實際上什麼都沒有，虛假不實，與顛倒相應，從意念產生，所以叫做意識，這是由於愚昧無知的凡夫所為，只有賢聖才能通達明瞭。用兩種方式來說明意識所緣的對象，因為眾生不能理解，只有明智的人才能分辨，意識是從虛無、不正確的思想所產生的。這個意識界沒有什麼特別之處，只是爲了方便說明而假託的說法，借用給眾生，他們不瞭解意識的本末，沒有邊際，由因緣聚合而生，不斷輪迴。』
『諸位賢聖等不尋求識界，它沒有內在、沒有外在、也沒有中間。明智的人瞭解意識，不會執著于意識，一切都從因緣生起，從顛倒而興起，因為這兩種因緣才有了眾生，他們接受不真實的思想和虛假的事物，從心念行為產生，隨著世俗的現象而有意識。』
『眾生的本心從這些因緣而顯現，意識沒有過去、未來和現在。意識追究其根本也沒有任何執著之處，意識所在之處沒有去處、沒有來處、也沒有任何存立之處，意念無所住。為什麼這樣說呢？因為意識的本性是清凈的，沒有二元對立，沒有形象，沒有二元對立，它所存在的地方是不可見的，明智的人瞭解意識就是這樣。這個意識是無法用語言來描述的，沒有聚合，也沒有分離，沒有產生之想，沒有言語教導的形象，只有賢聖才能瞭解。』
『什麼是識界（Vijnana-dhatu，意識的領域）？它從哪裡來？無所從來，沒有因緣。為什麼這樣說呢？因為這個意識界是從因緣而生的，觀察它的本末，沒有人能夠看見，明智的人瞭解意識的形成就是這樣，本來沒有造作，眾生自己造作，一切都沒有產生，眾生所產生的現象也沒有產生。』
佛說：『持人（Chih-jen，菩薩名）！如果有菩薩這樣觀察，瞭解意識就不會執著于意識。』
《持人菩薩經·曉三界品》第六
佛告訴持人（Chih-jen，菩薩名）：『菩薩大士因爲了解意識，就
【English Translation】 English version: If one can observe the Dharmadhatu (realm of phenomena) in this way, then observing consciousness will be without attachment to consciousness. How should one observe?
'The realm of non-arising is called the Vijnana-dhatu (realm of consciousness). Why is that? Because the consciousness that people cling to is actually nothing at all, false and unreal, corresponding to inversion. It arises from intention, so it is called consciousness. This is done by ignorant and unenlightened ordinary people, only the wise and holy can understand and see it. Two ways are used to explain the object of consciousness, because sentient beings cannot understand it. Only the wise can distinguish it. Consciousness arises from emptiness and incorrect thoughts. This realm of consciousness has nothing special. It is just a provisional term used for the sake of explanation, borrowed for sentient beings, who do not understand the beginning and end of consciousness, which is boundless, arising from the aggregation of causes and conditions, and constantly revolving.'
'The wise and holy ones do not seek the Vijnana-dhatu (realm of consciousness). It has no inside, no outside, and no middle. The wise understand consciousness and do not cling to it. Everything arises from causes and conditions, and arises from inversion. Because of these two causes and conditions, there are sentient beings, who accept unreal thoughts and false things, arising from mental actions, and consciousness exists according to worldly phenomena.'
'The original mind of sentient beings manifests from these conditions. Consciousness has no past, future, or present. Consciousness, when traced to its root, has nothing to cling to. Where consciousness is, there is no going, no coming, and no standing. The mind has nowhere to dwell. Why is that? Because the nature of consciousness is pure, without duality, without form, without duality. Where it exists is invisible. The wise understand consciousness in this way. This consciousness cannot be described in words, there is no aggregation, no separation, no thought of arising, no form of verbal teaching, only the wise and holy can understand.'
'What is the Vijnana-dhatu (realm of consciousness)? From where does it come? It comes from nowhere, without causes and conditions. Why is that? Because this realm of consciousness arises from causes and conditions. Observing its beginning and end, no one can see it. The wise understand that the formation of consciousness is like this, originally without creation. Sentient beings create it themselves, everything is without arising, and the phenomena produced by sentient beings are without arising.'
The Buddha said: 'Chih-jen (a Bodhisattva's name)! If a Bodhisattva observes in this way, understanding consciousness will be without attachment to consciousness.'
The Sixth Chapter, Understanding the Three Realms, of the Chih-jen (a Bodhisattva's name) Bodhisattva Sutra
The Buddha told Chih-jen (a Bodhisattva's name): 'Because a great Bodhisattva understands consciousness, then
不著欲界色界及無色界。當作是觀，雖存三界，不見欲色無色之界。既有是界，悉暢無界，班宣光顯眾生本末，在於欲界而自示現，在色無色而自示現，在是諸界現無有界，粗示要說，曉了諸法自然無界，三界之事無形無處，從因緣生，流於三界輪轉無際。
「智者分別三界所有境界悉無所有，從虛無合顛倒而有，是能覺了則解虛偽，自然永無便捨生死。眾生以除顛倒之業便棄三界，如來、至真頒宣三界，眾生所在悉無有界，無智習之迷惑作是，本凈自然而無有界，不猗三界，明者解之，此無有界。
「觀是三界眾生無界，己身虛空無有若干，一切諸法從因緣生，從顛倒合假有號耳。則無所成空而無作，自然清凈等御虛空，於一切界悉無所有，猶如虛空悉無所有。所以者何？究竟永寂，虛空本凈而不可獲，一切諸界亦如是矣！無內無外無有中間，界無有界，悉無所著皆無所生，諸明智者不有所生亦無所得，無住無不住、不等不邪本凈無獲。智者明瞭，不獲假託無念不能，由是智者不以諸界為境界也，相無所生隨俗名耳。無所分別以無生想，若滅是已無一切界，假有言耳。究暢本末悉不可知，以不可知一切亦然，明者所睹。」
佛言：「持人！若有菩薩暢瞭如是，解十八種及與三界，眾生之界及己身
【現代漢語翻譯】 現代漢語譯本：不執著于欲界，也無所不執著。應當這樣觀察，即使三界存在，也不見欲界、色界、無色界的實體。既然存在這些界，就暢通無礙於無界，普遍宣揚光顯眾生的本源和終末，在於欲界而自我示現，在色界和無色界而自我示現，在這諸界中示現無有界，粗略地說明要點，使人明白諸法自然本無界限，三界之事沒有形狀沒有處所，從因緣而生，流轉於三界之中沒有窮盡。
『智者分別三界所有境界，知道一切都是空無所有，從虛無聚合顛倒而產生，能夠覺悟這一點就能理解虛假不實，自然永遠消滅便捨棄生死。眾生因為去除顛倒的業力便能捨棄三界，如來、至真普遍宣揚三界，眾生所在之處都沒有界限，沒有智慧的人學習這些會迷惑不解，認為這是真實的。本來清凈自然而沒有界限，不依賴三界，明智的人理解這一點，就知道這沒有界限。
『觀察這三界眾生沒有界限，自己的身體如同虛空一樣沒有差別，一切諸法從因緣而生，從顛倒聚合而假立名稱罷了。因此沒有所成就的，空無而沒有造作，自然清凈等同於虛空，在一切界中都沒有所有，猶如虛空一樣什麼都沒有。為什麼這樣說呢？因為究竟永遠寂靜，虛空本來清凈而不可得，一切諸界也是這樣！沒有內沒有外沒有中間，界沒有界限，都沒有執著，都沒有產生，諸位明智的人不認為有所產生也沒有所得，無所住也無所不住、不平等也不邪惡，本來清凈而沒有可獲得的東西。智者明白瞭解，不執著于假託之物，沒有念頭也不能，因此智者不把諸界作為境界，相沒有產生，只是隨順世俗的名稱罷了。沒有分別，以無生的思想，如果滅掉這些就沒有一切界，只是假有的言說罷了。徹底通達本源和終末，一切都不可知，因為不可知，一切也是這樣，這是明智的人所見到的。』
佛說：『持人（菩薩名）！如果有菩薩通達明瞭這些，理解十八種以及三界，眾生之界以及自己的身體，
【English Translation】 English version: Not clinging to the desire realm, and also not being without clinging. One should contemplate in this way, even though the three realms exist, one does not see the substance of the desire realm, the form realm, and the formless realm. Since these realms exist, they are unobstructed by the non-realm, universally proclaiming and illuminating the origin and end of sentient beings, manifesting themselves in the desire realm, manifesting themselves in the form and formless realms, and manifesting the non-realm in these realms, briefly explaining the key points, making people understand that all dharmas are naturally without boundaries, the affairs of the three realms have no shape and no place, arising from causes and conditions, flowing in the three realms without end.
'The wise discern all the realms of the three realms, knowing that everything is empty and without substance, arising from the aggregation of emptiness and inversion, being able to awaken to this can understand falsehood and unreality, naturally and forever eliminating and abandoning birth and death. Sentient beings can abandon the three realms by removing the karma of inversion, the Tathagata, the Truth, universally proclaims the three realms, there are no boundaries where sentient beings are, those without wisdom who study these will be confused and think it is real. Originally pure and natural without boundaries, not relying on the three realms, the wise understand this and know that there are no boundaries.
'Contemplate that the sentient beings of these three realms have no boundaries, one's own body is like space without difference, all dharmas arise from causes and conditions, and are given names based on the aggregation of inversion. Therefore, there is nothing accomplished, empty and without action, naturally pure and equal to space, in all realms there is nothing, just like space there is nothing. Why is this so? Because it is ultimately and eternally silent, space is originally pure and unattainable, all realms are also like this! There is no inside, no outside, no middle, the realm has no boundaries, there is no attachment, there is no arising, all wise people do not think there is arising and there is nothing gained, there is no dwelling and no non-dwelling, not equal and not evil, originally pure and nothing to be gained. The wise understand clearly, do not cling to false things, without thought is also impossible, therefore the wise do not take the realms as boundaries, the appearance has no arising, it is just a name according to custom. There is no distinction, with the thought of no arising, if these are extinguished, there will be no realms, it is just a false saying. Thoroughly understand the origin and end, everything is unknowable, because it is unknowable, everything is also like this, this is what the wise see.'
The Buddha said: 'Holder of Virtue (Bodhisattva name)! If a Bodhisattva thoroughly understands these, understands the eighteen kinds and the three realms, the realm of sentient beings and one's own body,
界、上虛空界達之平等，以觀如是則應平等不見境界，以無所見解一切界，假託言矣！
「一切諸界悉無有界，好喜入道曉了諸界，解脫眾生其相無二，以見無二並見諸界，以權方便頒宣示眾，十二因起假託有言，開化眾生入究竟義，以暢見慧一切諸界，故曰無形。所以者何？持人！如來、至真不得一切諸法處所亦非無得，無所亡失平等思惟，逮得無上正真之道。所以者何？一切諸法永無所有，本悉自然無成就者，諸界皆空睹實空無，以等如空無所生相，如來如是解一切界。如來不云諸界自然無界無形。所以者何？其無所有不可強有，以無所有則知自然。
「持人！當知如來所說，若有曉諸法所來，其菩薩大士便能分別一切眾生境界本末，以解本末分別粗細，頒宣諸界合散之義，諸界所入曉無自然，一切諸界虛空界，還自燒然無界無入，假託有辭永不可得，眾生無知故有是耳。猶如幻師工學其術，為諸眾生現若干變，以現諸化不可計形。若干種人不能知者，聞信所化謂之實有；其曉知者知幻自然。」
佛言：「如是，若能曉了幻化虛無眾生欺惑，若有明智，自解己身猶如幻化，了之假託，是世若斯自然知幻。若有菩薩曉了入是，暢幻自然以解自然，世之所居亦復如幻，以權方便為眾生類，現說一切
【現代漢語翻譯】 現代漢語譯本： 將『界』（dhatu，構成存在的元素）、『上虛空界』（akasa-dhatu，無垠虛空之界）達到平等，像這樣觀察就應平等地不見境界，因為沒有所見而理解一切界，這只是假借言說！
一切諸界實際上都沒有界限，喜好入道的人應明瞭諸界，解脫眾生，其相無有差別，以見到無差別而見到諸界，用權巧方便向大眾宣說，十二因緣生起只是假借言說，開化眾生進入究竟的意義，從而通暢地見到智慧和一切諸界，所以說『無形』。為什麼這樣說呢？持人（持戒之人）！如來、至真（tathagata，證悟真理者）不得一切諸法的處所，也不是沒有得到，沒有亡失，平等地思維，才證得無上正真之道。為什麼這樣說呢？一切諸法永遠沒有所有，本來都是自然如此，沒有成就者，諸界皆空，見到真實的空無，以等同於空而沒有生相，如來是這樣理解一切界的。如來不說諸界自然無界無形。為什麼這樣說呢？因為沒有所有，不可強行說有，因為沒有所有，才能知道自然。
持人！應當知道如來所說，如果有人明瞭諸法從何而來，這位菩薩大士便能分別一切眾生境界的本末，以理解本末，分別粗細，宣說諸界聚合和離散的意義，諸界所入之處，明白沒有自然，一切諸界和虛空界，還會自己燃燒，沒有界限沒有進入，假借言辭永遠不可得，眾生無知，所以才有這些說法。猶如幻術師精通其技藝，為眾生展現各種變化，所展現的幻化不可計數。各種各樣的人不能明白這些，聽信所幻化的事物，認為它們是真實存在的；那些明白的人知道幻化是自然顯現的。
佛說：『正是這樣，如果能夠明瞭幻化虛無，眾生被其欺騙迷惑，如果有明智的人，自己理解自身猶如幻化，明白這只是假借，那麼這個人自然知道世間如幻。如果有菩薩明瞭並進入這種境界，通暢地理解幻化和自然，從而理解自然，那麼他所居住的世間也如同幻化，用權巧方便為眾生，展現並宣說一切。』
【English Translation】 English version: Reaching equality between the 'dhatu' (elements constituting existence) and the 'akasa-dhatu' (the realm of boundless space), observing in this way, one should equally not see boundaries, because without seeing, one understands all realms, which is merely a borrowed expression!
All realms actually have no boundaries. Those who delight in entering the path should understand the realms, liberate sentient beings, whose forms are not different. By seeing no difference, one sees all realms, using skillful means to proclaim to the masses that the arising of the twelve links of dependent origination is merely a borrowed expression, enlightening sentient beings to enter the ultimate meaning, thereby fluently seeing wisdom and all realms. Therefore, it is said 'formless'. Why is this so? O Holder of Discipline! The Tathagata, the Truthful One, does not obtain the location of all dharmas, nor is it without obtaining. Without loss, contemplating equally, one attains the unsurpassed, true, and correct path. Why is this so? All dharmas are eternally without possession, originally naturally so, without an achiever. All realms are empty, seeing the true emptiness, equal to emptiness without a birth aspect. The Tathagata understands all realms in this way. The Tathagata does not say that realms are naturally without boundaries or form. Why is this so? Because what is without possession cannot be forced into existence. Because of no possession, one knows nature.
O Holder of Discipline! You should know that what the Tathagata says is that if someone understands where all dharmas come from, that Bodhisattva Mahasattva will be able to distinguish the beginning and end of the realms of all sentient beings. By understanding the beginning and end, distinguishing the coarse and fine, proclaiming the meaning of the aggregation and dispersion of realms, where the realms enter, understanding that there is no naturalness, all realms and the realm of space will still burn themselves, without boundaries or entry. Borrowed expressions can never be obtained. Sentient beings are ignorant, so these sayings exist. It is like a magician skilled in his art, displaying various transformations for sentient beings, the illusions displayed being countless. Various kinds of people cannot understand these, believing the illusions they hear about, thinking they are real. Those who understand know that illusions arise naturally.
The Buddha said: 'It is just so. If one can understand that illusions are empty and that sentient beings are deceived and deluded by them, if there is a wise person who understands that his own body is like an illusion, understanding that it is merely a borrowed expression, then that person naturally knows that the world is like an illusion. If a Bodhisattva understands and enters this state, fluently understanding illusion and nature, thereby understanding nature, then the world in which he dwells is also like an illusion, using skillful means for sentient beings, displaying and proclaiming everything.'
悉如幻化。
「若有聞見解了幻法皆無所有乃至正真，其愚冥者不能達之，故為頒宣暢一切法。若了諸法一切如幻，欲入是義便當學者，深要之法不求得色，以不得色便不斷除，說其不斷除一切界，皆為假託。演諸合散分別諸界，宣權方便所造因緣，根元本末剖判真諦，現世度世有為無為，有順無順諸應不應，宣權方便究竟盡言，有義無義所暢因緣，而說分別處所無處，皆當達是一切如幻。」
持人菩薩經諸入品第七
佛告持人：「何謂菩薩曉了諸入？於斯菩薩觀十二入解其本末。云何觀之？所可觀者得不見眼之所入處，眼無成就悉無所有。所以者何？眼所入者，皆從緣對、從顛倒興，色之所縛、緣起所合。
「有二事因：一曰眼入；二曰從對。坐色故曰眼入，如是眼色有二猗著，眼色所入、色是眼品，自見色已以幻為門，故曰諸入。則盈生受，眼不著色、色不著眼，色不著色、目不著目，皆從緣起。以色為緣故號色入，自以見緣對，故曰有相，以入為業。
「何謂入業？由以顛倒用以豐饒以如究竟，不得入眼諸色之無，其明智者不求諸入便見真諦。從顛倒合愚冥凡夫有二相矣。眼以入色便顯入諦，已解真諦色入于目，無內無外無有中間。其眼眾色無去來今，現目睹色，現目睹色則貪
【現代漢語翻譯】 現代漢語譯本： 悉如幻化。
『若有人聽聞、看見並理解幻法的本質是空無所有，乃至達到真正的境界，那些愚昧無知的人無法理解這一點，所以才為他們宣講闡明一切法。如果理解了所有法都如幻象，想要進入這種境界，就應當學習，對於深奧重要的法，不要追求色（rupa，物質現象），因為不執著於色，就不會有斷除。說不執著于斷除一切界（dhatu，構成要素），都是虛假的依託。闡述諸法的聚合與離散，分別諸界，宣說權巧方便所造的因緣，從根源到末梢剖析判別真諦，包括現世和出世、有為和無為、順應和不順應、應該和不應該，用權巧方便詳盡地闡述，有意義和無意義所闡明的因緣，並且說明分別處所和非處所，都應當明白這一切都如幻象。』
持人菩薩經諸入品第七
佛告訴持人（Dharanimdhara）菩薩：『什麼叫做菩薩通曉明瞭諸入（ayatana，處）？菩薩觀察十二入（dvadasayatana，十二處），瞭解它們的本末。如何觀察呢？所要觀察的是，要認識到眼（caksu，眼根）的所入之處是不可見的，眼沒有成就，一切都是空無所有。為什麼這樣說呢？眼所入之處，都是從因緣相對、從顛倒妄想產生的，被色（rupa，色塵）所束縛，由緣起所結合。
『有兩種原因：一是眼入，二是從對境產生。因為執著於色，所以叫做眼入。這樣，眼和色有互相依存的兩種執著，眼色所入、色是眼的範疇，自己看到色之後，以幻為門，所以叫做諸入。於是盈滿產生感受，眼不執著色，色不執著眼，色不執著色，眼不執著眼，都是從緣起產生。因為以色為緣，所以叫做色入。自己因為見到因緣相對，所以叫做有相，以入為作用。
『什麼叫做入的作用？由於顛倒妄想，用以豐饒，用以達到究竟，卻不能認識到進入眼中的諸色是空無的，那些明智的人不追求諸入就能見到真諦。從顛倒妄想結合，愚昧無知的凡夫就有兩種現象了。眼因為進入色而顯現入的真諦，已經理解真諦，色進入眼，無內無外，沒有中間。眼和眾色沒有過去、現在、未來，現在親眼看到色，現在親眼看到色就產生貪愛。』
【English Translation】 English version: Everything is like an illusion.
『If there are those who hear, see, and understand that the nature of illusory dharmas is empty and without substance, even reaching true enlightenment, those who are ignorant and unenlightened cannot comprehend this. Therefore, for them, I proclaim and elucidate all dharmas. If one understands that all dharmas are like illusions, and wishes to enter into this meaning, then one should study. For profound and essential dharmas, do not seek after color (rupa, form/matter), because by not being attached to color, there will be no cutting off. To say that there is no cutting off of all realms (dhatu, elements), is all false reliance. Expound on the aggregation and dispersion of dharmas, differentiate the elements, proclaim the expedient means created by conditions, analyze and discern the true meaning from root to branch, including the mundane and supramundane, conditioned and unconditioned, agreeable and disagreeable, appropriate and inappropriate. Use expedient means to explain exhaustively, the causes and conditions elucidated by meaningful and meaningless, and explain the distinction between places and non-places. All should understand that all of this is like an illusion.』
The Chapter on the Entrances in the Dharanimdhara Bodhisattva Sutra, Seventh
The Buddha told Dharanimdhara Bodhisattva: 『What is it called when a Bodhisattva understands the entrances (ayatana, sense fields)? This Bodhisattva observes the twelve entrances (dvadasayatana, twelve sense fields) and understands their origin and end. How does one observe them? What is to be observed is to realize that the place where the eye (caksu, eye sense) enters is invisible, the eye has no accomplishment, and everything is empty and without substance. Why is this so? What the eye enters all arises from conditioned relationships, from inverted thoughts, bound by color (rupa, form), and combined by dependent origination.
『There are two causal factors: one is the eye entrance, and the other is arising from the object. Because of attachment to color, it is called the eye entrance. Thus, the eye and color have two kinds of clinging to each other. What the eye and color enter, color is in the category of the eye. After seeing color, one takes illusion as the gateway, therefore it is called the entrances. Thus, fullness arises and feelings are produced. The eye is not attached to color, color is not attached to the eye, color is not attached to color, the eye is not attached to the eye, all arise from conditioned origination. Because color is the condition, it is called the color entrance. Because one sees the conditioned relationships, it is called having characteristics, with entering as its function.
『What is called the function of entering? Due to inverted thoughts, used for abundance, used to reach the ultimate, yet one cannot recognize that the colors entering the eye are empty and without substance. Those who are wise do not seek the entrances and can see the true meaning. From the combination of inverted thoughts, ignorant ordinary people have two phenomena. The eye, because it enters color, reveals the truth of entering. Having understood the true meaning, color enters the eye, without inside, without outside, without a middle. The eye and all colors have no past, present, or future. Now, one sees color with one's own eyes, and now, seeing color with one's own eyes, greed arises.』
受取，愚冥凡夫所行不可。明智達之虛無無真，思想顛倒便成諸入，諸入自然云何有乎？其無入相皆從緣起，故曰諸入。如來曰諸入虛無，悉從顛倒托于因緣，無有諸作無使作者，眼不召色色不召眼，亦無所知各各寂然。眼色諸入俱共淡泊，無有作者從因緣起，愚冥凡夫心處顛倒，賢聖達之，然無所生無所滅矣！
「無來無去，眼色諸入眼不斷眼，目不想目、色不捨色，便知自然。色不想色。所以者何？各各空故，各各淡泊知自然故。眼不猗眼、色不知色，自然之故。眼色自然無成就者，眼不求眼亦不合散，各各空無，目不習目是我所眼，色不習色色是我所，幻自然相，眼色虛無則曰自然，假託言矣！
「耳聲、鼻香、舌味、身更、心法而不可得，悉無所有亦無所成。所以者何？從因緣起，處在顛倒，立在二因，從心法興諸品入故，故曰諸入。以法因緣假託入門，法不著心，心不著法，法不著法，心不著心，著從緣起以立法事，因心見相不得入法，明智達之。
「求諸入本睹見真諦，皆顛倒合，愚冥凡夫見有二相，無內外亦無中間，心不入法法不入心，無去來今，皆從緣生，愚者不了，明智達之。所以者何？悉無所有處自然故，無意入法無有真相，不得成就假託現耳。
「如是，持人！菩薩
【現代漢語翻譯】 現代漢語譯本：受取，這是愚昧無知的凡夫才會做的事情，不可取。明智的人明白一切都是虛無，沒有真實可言。思想顛倒就會產生諸入（指眼、耳、鼻、舌、身、意六根與色、聲、香、味、觸、法六塵相互作用產生的六種認識），既然諸入是自然產生的，又怎麼會有實在的自體呢？它們沒有實在的自體，都是因緣和合而生起的，所以才叫做諸入。如來說諸入是虛無的，都是從顛倒妄想中產生，依託于因緣而存在，沒有能造作者，也沒有被造作者。眼不能召色，色也不能召眼，也沒有什麼知覺，各自都是寂靜的。眼和色等諸入都是淡泊的，沒有造作者，都是從因緣生起。愚昧無知的凡夫心中顛倒妄想，賢聖之人通達真理，明白諸入本無生滅！ 沒有來處，也沒有去處。眼和色等諸入，眼不能持續地作用於眼，目不想目，色不捨色，這樣就能明白諸入的自然本性。色不想色。為什麼呢？因為它們各自都是空性的，各自都是淡泊的，所以才能明白它們的自然本性。眼不依賴於眼，色不能認知色，這就是自然的道理。眼和色等自然之物沒有成就者，眼不尋求眼，也不會合散，各自都是空無的。目不執著于目，認為『這是我的眼』，色不執著於色，認為『這是我的』，這都是虛幻的自然之相。眼和色都是虛無的，所以才說是自然，這只是假託的說法！ 耳聲、鼻香、舌味、身觸、心法，這些都是不可得的，完全沒有實在的自體，也沒有什麼成就。為什麼呢？因為它們都是從因緣生起的，處於顛倒妄想之中，立足於二元對立的因，從心和法相互作用而產生諸品入（各種認識），所以才叫做諸入。通過法（事物）的因緣，假託入門，法不執著於心，心不執著於法，法不執著於法，心不執著於心，執著是從因緣生起的，從而建立法的事相。因為心見到了外相，所以不能進入法（真理），明智的人才能通達這個道理。 尋求諸入的根本，才能見到真諦，一切都是顛倒和合而成的。愚昧無知的凡夫見到有內外二相，沒有內外，也沒有中間。心不入法，法不入心，沒有過去、現在、未來，一切都是從因緣生起的，愚蠢的人不能明白，明智的人才能通達。為什麼呢？因為一切都是空無，處於自然的狀態，沒有意念進入法，沒有真實的相狀，不能成就，只是假託顯現罷了。 像這樣，持人（菩薩）！
【English Translation】 English version: Receiving and grasping is what ignorant and deluded ordinary people do, which is unacceptable. The wise understand that everything is empty and without true reality. When thoughts are inverted, the 'all' (referring to the six sense organs and their corresponding objects) arise. Since the 'all' arise naturally, how can they have a real self? They have no real self, but arise from the combination of causes and conditions, hence they are called the 'all'. The Tathagata (如來) says that the 'all' are empty, arising from inverted thoughts and relying on causes and conditions. There is no creator, nor is there anything created. The eye cannot summon form, nor can form summon the eye, and there is no perception; each is silent. The eye and form, and all the 'all', are all detached, without a creator, arising from causes and conditions. Ignorant and deluded ordinary people have inverted thoughts in their minds, while the wise and virtuous understand the truth, realizing that the 'all' are originally without birth or death! There is no coming and no going. The eye and form, and all the 'all', the eye does not continuously act on the eye, the eye does not think of the eye, form does not abandon form, and thus one can understand the natural nature of the 'all'. Form does not think of form. Why? Because each is empty, each is detached, and thus one can understand their natural nature. The eye does not rely on the eye, form does not know form, this is the principle of nature. The eye and form, and all natural things, have no achiever. The eye does not seek the eye, nor does it combine or disperse; each is empty. The eye does not cling to the eye, thinking 'this is my eye', form does not cling to form, thinking 'this is mine', these are all illusory natural appearances. The eye and form are both empty, hence they are called natural, but this is just a borrowed term! Ear-sound, nose-smell, tongue-taste, body-touch, mind-dharma (耳聲、鼻香、舌味、身更、心法), these are all unattainable, completely without a real self, and without any achievement. Why? Because they all arise from causes and conditions, are in a state of inverted thoughts, and are based on dualistic causes. From the interaction of mind and dharma, the various 'all' (various perceptions) arise, hence they are called the 'all'. Through the causes and conditions of dharma (things), one enters the gate by borrowing, dharma does not cling to the mind, the mind does not cling to dharma, dharma does not cling to dharma, the mind does not cling to the mind, clinging arises from causes and conditions, thus establishing the phenomena of dharma. Because the mind sees external appearances, it cannot enter dharma (truth), the wise can understand this principle. Seeking the root of the 'all' allows one to see the true reality, everything is an inverted combination. Ignorant and deluded ordinary people see the two aspects of inside and outside, there is no inside and outside, nor is there a middle. The mind does not enter dharma, dharma does not enter the mind, there is no past, present, or future, everything arises from causes and conditions, the foolish cannot understand, the wise can understand. Why? Because everything is empty, in a natural state, there is no intention to enter dharma, there is no real appearance, it cannot be achieved, it is just a borrowed manifestation. Thus, Holder (Bodhisattva)! (菩薩)
以得曉了若斯諸所眾入，便了一切十二諸入，不著不縛便斷諸入，以造立證入諸分別使無所起，曉了無相猶如流水在所合矣！故曰水普無所不入。其十二入亦復如是，所云內外皆從因緣，其水流至多所成就。
「雖言自然不得處所，以見縛著，其諸入者向塵勞門，愚冥凡夫不斷塵勞，故曰入門。眼著於色，耳鼻口身心亦復如是，無所歸趣。菩薩大士曉了自然分別諸入，已分別入悉除眾結。如是，持人！菩薩大士曉了諸入。」
持人菩薩經十二緣品第八
佛告持人：「何謂曉了班宣諸入？十二緣起觀十二。以何觀之？以用諸法悉無明業，故名曰癡；不了無處，故曰無明；不解諸法有生無明，故曰為癡。以不了是何故無明？無明緣故有行，若不達法不行是法，故曰無明緣故便有行。有行緣故生其識，故曰從行致識。有其二相致名色矣，故從識緣而生名色。從名色便生六入，故曰從名色緣得致六入。因有更痛，故曰從六入緣便生所更。因有痛癢，故曰從所更緣致有痛癢。則生恩愛，故曰從痛癢緣便生恩愛。從恩愛緣生所受，故曰從恩愛緣便生所受。從所受便生所有，故曰從所受緣便致所有。從所有便致生矣，故曰從所有緣便致所生。從所生緣便有老病死啼哭愁戚不可意法大患苦會，故曰從生致若干苦。
【現代漢語翻譯】 現代漢語譯本： 如果能夠理解並通曉這些眾多的『入』（ayatana，指眼、耳、鼻、舌、身、意六根及其所對應的色、聲、香、味、觸、法六塵），就能通達一切十二『入』，不執著、不束縛，從而斷除這些『入』。通過修行證悟，使各種分別之念不再產生，明白一切現象都如流水一般，匯合在一起。所以說水普遍而無所不入。這十二『入』也是如此，所說的內外都由因緣而生，水流到哪裡都能成就事物。 『雖然說自然，但卻找不到確定的處所』，這是因為有執著。這些『入』是通向塵世煩惱的門戶，愚昧無知的凡夫無法斷除塵世煩惱，所以說是『入門』。眼睛執著于顏色，耳朵、鼻子、口、身體、心也是如此，沒有歸宿。菩薩大士明白自然，能夠分辨各種『入』，已經分辨了『入』，就能去除各種煩惱。像這樣，持人（持人菩薩）！菩薩大士通曉各種『入』。 《持人菩薩經·十二緣品》第八 佛告訴持人（持人菩薩）：『什麼叫做通曉並宣講各種『入』？就是觀察十二緣起，觀察十二因緣。用什麼來觀察呢？用諸法都是沒有明業的道理，所以叫做『癡』（moha，無明）；不瞭解沒有處所的道理，所以叫做『無明』（avidya）；不理解諸法有生起的『無明』，所以叫做『癡』。因為不瞭解什麼，所以才會有『無明』呢？因為『無明』的緣故，才會有『行』（samskara，業行），如果不通達法，就不會有符合法的行為，所以說『無明』的緣故才會有『行』。因為『行』的緣故，才會有『識』（vijnana，意識），所以說從『行』產生『識』。有了兩種現象，才會有『名色』（nama-rupa，精神和物質），所以說從『識』的緣故而產生『名色』。從『名色』就產生六『入』，所以說從『名色』的緣故而產生六『入』。因為有感受，所以說從六『入』的緣故而產生感受。因為有感受，所以說從感受的緣故而產生痛癢。於是產生恩愛，所以說從痛癢的緣故而產生恩愛。從恩愛的緣故產生所受，所以說從恩愛的緣故而產生所受。從所受的緣故產生所有，所以說從所受的緣故而產生所有。從所有的緣故產生所生，所以說從所有的緣故而產生所生。從所生的緣故，就會有衰老、疾病、死亡、啼哭、憂愁、悲傷、不如意的事情以及各種大的患難痛苦，所以說從所生而產生各種痛苦。』
【English Translation】 English version: Having understood and comprehended all these various ayatanas (ayatana, meaning the six sense organs - eyes, ears, nose, tongue, body, mind - and their corresponding six sense objects - form, sound, smell, taste, touch, dharma), one then comprehends all twelve ayatanas, without attachment or bondage, thereby severing these ayatanas. Through cultivation and realization, one prevents the arising of various discriminating thoughts, understanding that all phenomena are like flowing water, merging together. Therefore, it is said that water is universal and penetrates everything. These twelve ayatanas are also like this; what is said to be internal and external arises from conditions, and wherever the water flows, it can accomplish things. 『Although one speaks of nature, a definite place cannot be found,』 this is because of attachment. These ayatanas are the gateways to worldly afflictions; ignorant ordinary people cannot sever worldly afflictions, therefore they are called 『gateways.』 The eyes are attached to color, and the ears, nose, mouth, body, and mind are also like this, without a destination. Bodhisattvas, great beings, understand nature and can distinguish various ayatanas. Having distinguished the ayatanas, they can remove all afflictions. Thus, O Holder of Virtue (Dharin Bodhisattva)! Bodhisattvas, great beings, understand all the ayatanas. The Dharin Bodhisattva Sutra, Chapter Eight on the Twelve Nidanas The Buddha told Dharin (Dharin Bodhisattva): 『What is called understanding and proclaiming the various ayatanas? It is observing the twelve nidanas (twelve links of dependent origination), observing the twelve conditions. With what does one observe them? One observes them with the understanding that all dharmas are without the karma of brightness, therefore it is called 『ignorance』 (moha); not understanding the principle of no place, therefore it is called 『avidya』 (ignorance); not understanding that dharmas have arising from 『ignorance,』 therefore it is called 『ignorance.』 Because of not understanding what, does 『ignorance』 arise? Because of the condition of 『ignorance,』 there is 『action』 (samskara, volitional action); if one does not understand the Dharma, there will be no action in accordance with the Dharma, therefore it is said that because of the condition of 『ignorance,』 there is 『action.』 Because of 『action,』 there arises 『consciousness』 (vijnana), therefore it is said that from 『action』 arises 『consciousness.』 With two phenomena, there is 『name and form』 (nama-rupa, mind and matter), therefore it is said that from the condition of 『consciousness』 arises 『name and form.』 From 『name and form』 arises the six 『ayatanas,』 therefore it is said that from the condition of 『name and form』 arises the six 『ayatanas.』 Because there is feeling, it is said that from the condition of the six 『ayatanas』 arises feeling. Because there is feeling, it is said that from the condition of feeling arises sensation. Then arises love, therefore it is said that from the condition of sensation arises love. From the condition of love arises reception, therefore it is said that from the condition of love arises reception. From reception arises possession, therefore it is said that from the condition of reception arises possession. From possession arises birth, therefore it is said that from the condition of possession arises birth. From the condition of birth, there will be old age, sickness, death, weeping, sorrow, grief, unpleasant things, and various great calamities and sufferings, therefore it is said that from birth arises various sufferings.』
「以何等故合是眾惱？以無明故。習諸顛倒，從恩愛行忻樂貪慾，其心在在樂慕不捨，是則世俗十二品有緣起自閉，盲冥無目無明羅網，志存疽癩入于幽闇。無明為首，十二緣以觀如是，了斯無明虛偽不真。又其本際而不可知。何以故不可知？不可知，不逮明故。用無明故，其生本際而不可知。若有明智當觀察之，曉了本際則達無際，不起思想亦不無想，便斷眾想。以斷眾想不猗無明，一切諸法不違無明。是諸法者不去無明自大之心。所以者何？以舍無明，以故曰名一切諸法皆為無明矣！以能覺了一切諸法皆無明者，則達明業不更致明，以消無明則曰明業。
「何謂消無明者，解一切法悉無所有，一切諸法皆虛不真，處存顛倒法無所有，假託有耳！是則名曰以斷無明，亦斷有明。明與無明悉虛不真，所曰無明，用無明故有眾行業，便致十二，愚冥凡夫所不能達自投邪冥，悉無所有反造所有，故曰為行。無處無言不言不知，明亦不冥，諸行之業悉本空無，所法無有反行所有，故曰無明之緣使成諸行。
「其行無常，從是非業致眾行來。又察眾行無去來今，其無明空分別無明。諸行本空行悉自然，行無所著，因其無明故生諸行，其無明者不著諸行，明行不斷無明便消，行不除行，是行無明則發闇弊，處
【現代漢語翻譯】 現代漢語譯本 『因為什麼原因才會有這些眾多的煩惱呢？因為無明（avidyā，對事物真相的迷惑）的緣故。由於習慣於各種顛倒的見解，從恩愛出發，追求快樂和貪慾，內心時時刻刻都樂於追求而不捨棄，這就是世俗的十二因緣（dvādaśāṅga-pratītyasamutpāda）自我封閉，盲目而沒有眼睛，如同無明的羅網，心懷癰疽癩病而進入幽暗之中。以無明為首，通過十二因緣來觀察，就會了解這無明是虛偽不真實的。而且它的本源是不可知的。為什麼不可知呢？因為不可知，無法達到明（vidyā，智慧）的緣故。由於運用無明，它的產生本源是不可知的。如果具有明智，應當觀察它，瞭解本源就能通達無際，不起思想也不無思想，就能斷絕各種思想。因為斷絕各種思想，就不依賴無明，一切諸法（dharma，事物、現象）不違背無明。這些諸法不去無明自大的心。為什麼呢？因為捨棄無明，因此才說一切諸法都是無明啊！如果能夠覺悟一切諸法都是無明，就能達到明業（vidyā-karma，智慧之業），不再導致明，消除無明就叫做明業。 『什麼叫做消除無明呢？理解一切法都是空無所有，一切諸法都是虛妄不真實的，處於顛倒之中，法實際上什麼都沒有，只是假託有而已！這就叫做斷除無明，也斷除了有明。明與無明都是虛妄不真實的，所說的無明，因為運用無明才會有各種行業（karma，行為、造作），從而導致十二因緣，愚昧的凡夫所不能理解，自己投入邪惡的黑暗之中，一切都沒有卻反而造作有，所以叫做行（saṃskāra，造作）。無處無言不言不知，明也不黑暗，各種行業的業力本來都是空無的，實際上沒有法卻反而行使有，所以說無明是產生諸行的緣，使之成就諸行。 『這些行是無常的，從是非的業力導致各種行產生。又觀察這些行沒有過去、現在、未來，這無明是空性的，分別無明。諸行本來是空性的，行都是自然而然的，行沒有執著，因為無明的緣故才產生諸行，這無明不執著諸行，明行不斷無明就會消失，行不去除行，這行無明就會發作黑暗的弊端，處於……』
【English Translation】 English version 『For what reason do these many afflictions come together? Because of ignorance (avidyā). By practicing various inversions, proceeding from love and affection, delighting in pleasure and greed, the mind constantly rejoices in pursuit and does not abandon it. This is the worldly twelvefold conditioned arising (dvādaśāṅga-pratītyasamutpāda) self-enclosed, blind and without eyes, like a net of ignorance, harboring carbuncles and leprosy and entering into darkness. With ignorance as the head, by observing through the twelve conditions, one will understand that this ignorance is false and unreal. Moreover, its origin is unknowable. Why is it unknowable? Because it is unknowable, unable to attain clarity (vidyā). Because of using ignorance, its origin of arising is unknowable. If one possesses wisdom, one should observe it, understanding the origin will lead to reaching the boundless, neither arising thoughts nor being without thoughts, and thus severing all thoughts. Because of severing all thoughts, one does not rely on ignorance, and all dharmas (things, phenomena) do not contradict ignorance. These dharmas do not go to the arrogant mind of ignorance. Why? Because of abandoning ignorance, therefore it is said that all dharmas are ignorance! If one can awaken to the fact that all dharmas are ignorance, one can attain the karma of clarity (vidyā-karma), no longer leading to clarity, and eliminating ignorance is called the karma of clarity.』 『What is meant by eliminating ignorance? Understanding that all dharmas are empty and without substance, all dharmas are false and unreal, existing in inversion, dharmas are actually without anything, merely a false pretense! This is called cutting off ignorance, and also cutting off clarity. Clarity and ignorance are both false and unreal. What is called ignorance, because of using ignorance, there are various actions (karma), thus leading to the twelve conditions, which ignorant ordinary people cannot understand, throwing themselves into evil darkness, having nothing yet creating something, therefore it is called formations (saṃskāra). There is no place, no word, no saying, no knowing, clarity is also not darkness, the karma of all actions is originally empty, actually there is no dharma yet acting as if there is, therefore it is said that ignorance is the condition for the arising of formations, causing the formations to be accomplished.』 『These formations are impermanent, from the karma of right and wrong leading to the arising of various formations. Also, observing these formations, there is no past, present, or future, this ignorance is emptiness, distinguishing ignorance. The formations are originally empty, the formations are all natural, the formations have no attachment, because of the condition of ignorance, formations arise, this ignorance does not attach to formations, if clarity and formations are not cut off, ignorance will disappear, formations do not remove formations, this formation of ignorance will develop the defects of darkness, existing in...』
存顛倒無明叵得，則曰自然行不可得，亦曰自然。用幽冥塞，故曰無明，用冥無明便立行耳。
「若法無無明無所有，以虛偽法便成無明，行識行無所著行，不起識行。所以者何？行不知行，行無有法所可至奏，從行識生眾顛倒。其行與識，無內無外亦無中間，無起識者，以行逸生其識耳。彼若明智求識不得，識無所生亦無所見，不別於識，名色、六入、所更、痛癢、受、有、生、老病死憂戚啼哭痛不可意大苦陰會，輪轉無際生死不斷，投於五江四瀆之間不能自濟。曉了無根悉無所著，無致無極平等之業，觀十二緣亦復如是，斯名曰明無二，故勤精進求一切諸法，以慕諸法無想不想，是柔順明入十二緣。
「是為，持人！諸菩薩眾曉了頒宣十二緣起在合會緣有所生起，分別無會，是曰逮得解無所生，曉了緣起觀十二緣，不當察生不至權慧。若能達知十二緣起無所生者，乃曰曉了逮無生慧。
「是故，持人！菩薩大士欲入無生慧建立證明，當分別暢十二緣起而奉行之，以余奉行於諸緣起而無所生，以作是觀，乃謂逮得無所生慧，以能逮得無所生慧，造立證明，乃曰逮得無所從生曉了道慧。
「是故，持人！菩薩大士如是行者，于所生緣而無所生，悉斷三界，因緣證明觀無所生。若有菩薩至無生
【現代漢語翻譯】 現代漢語譯本： 執著于顛倒的無明，認為它是真實存在的，那麼就會說自然而然的行為是無法避免的，也稱之為『自然』。因為幽暗矇昧的遮蔽，所以叫做『無明』，因為矇昧無明，行為就產生了。 『如果法中沒有無明，一無所有，用虛假的法就形成了無明，行為、意識都無所依附，行為不起作用，意識也不起作用。為什麼呢？因為行為不瞭解行為，行為沒有可以到達的處所，從行為產生意識，導致各種顛倒。行為和意識，沒有內部、沒有外部，也沒有中間，沒有產生意識的主體，因為行為放縱而產生意識。如果聰明的人尋求意識而不可得，意識沒有產生的地方，也沒有可以見到的東西，不執著于意識，那麼名色（Nāmarūpa，精神和物質）、六入（Ṣaḍāyatana，六種感覺器官）、所更（Sparśa，接觸）、痛癢（Vedanā，感受）、受（Upādāna，執取）、有（Bhava，存在）、生（Jāti，出生）、老病死憂戚啼哭痛不可意大苦陰會，就會像車輪一樣無休止地運轉，生死輪迴不斷，即使投入五條大江和四條大河之中，也無法自救。明白了一切都沒有根源，沒有什麼可以執著，沒有原因，沒有終極，一切業都是平等的。觀察十二因緣（Dvādaśāṅga-pratītyasamutpāda）也是這樣，這叫做『明』，沒有二元對立，所以要勤奮精進地尋求一切諸法，因為嚮往諸法，既不是有想也不是無想，這就是柔順的明，進入十二因緣。 『這位持戒的人啊！諸位菩薩眾明白了，宣講十二因緣的生起在於各種條件的聚合，在因緣和合的情況下才會產生，如果能夠分辨出沒有聚合，這就叫做獲得了對無所生的理解，明白了因緣生起，觀察十二因緣，不應當考察生，也不應當達到權巧的智慧。如果能夠通達瞭解十二因緣是無所生的，這才叫做明白了，獲得了無生慧（anutpāda-dharmakṣānti）。』 『因此，持戒的人啊！菩薩大士想要進入無生慧，建立證明，應當分別闡述十二因緣的生起並奉行它，用其餘的奉行於各種因緣的生起而無所執著，用這樣的觀察，才叫做獲得了無所生慧，因為能夠獲得無所生慧，創造建立證明，這才叫做獲得了無所從來，明白了道之智慧。』 『因此，持戒的人啊！菩薩大士如果這樣修行，對於所生之緣而無所執著，完全斷絕三界（Trailokya），因緣證明觀察無所生。如果有菩薩到達無生。
【English Translation】 English version: Clinging to the inverted ignorance, thinking it is real, then one will say that natural actions are unavoidable, and it is also called 'natural'. Because of the obscuration of darkness and ignorance, it is called 'ignorance'. Because of ignorance, actions arise. 'If there is no ignorance in the Dharma, nothing at all, then false Dharmas form ignorance, actions, and consciousness are unattached, actions do not arise, and consciousness does not arise. Why? Because actions do not understand actions, actions have no place to reach, from actions arises consciousness, leading to various inversions. Actions and consciousness have no inside, no outside, and no middle, no subject that produces consciousness, because actions are unrestrained and consciousness arises. If a wise person seeks consciousness and cannot find it, consciousness has no place to arise, and there is nothing to see, not clinging to consciousness, then Nāmarūpa (name and form), Ṣaḍāyatana (six sense organs), Sparśa (contact), Vedanā (feeling), Upādāna (grasping), Bhava (becoming), Jāti (birth), old age, sickness, death, sorrow, weeping, pain, unpleasantness, and great suffering will revolve endlessly like a wheel, and the cycle of birth and death will continue without end, even if one throws oneself into the five great rivers and four great streams, one cannot save oneself. Understanding that everything has no root, there is nothing to cling to, no cause, no ultimate, all karma is equal. Observing the Dvādaśāṅga-pratītyasamutpāda (Twelve Links of Dependent Origination) is also like this, this is called 'clarity', there is no duality, so one must diligently strive to seek all Dharmas, because one yearns for all Dharmas, neither with thought nor without thought, this is gentle clarity, entering the Twelve Links of Dependent Origination.' 'O holder of precepts! The Bodhisattvas understand and proclaim that the arising of the Twelve Links of Dependent Origination lies in the aggregation of various conditions, and arises when conditions are in harmony. If one can discern that there is no aggregation, this is called attaining the understanding of non-arising, understanding the arising of conditions, observing the Twelve Links of Dependent Origination, one should not examine birth, nor should one reach expedient wisdom.' 'Therefore, O holder of precepts! Bodhisattvas Mahasattvas who wish to enter the wisdom of non-arising, establish proof, should separately expound the arising of the Twelve Links of Dependent Origination and practice it, using the remaining practice for the arising of various conditions without attachment, using such observation, it is called attaining the wisdom of non-arising, because one can attain the wisdom of non-arising, create and establish proof, it is called attaining the wisdom of the path from nowhere, understanding.' 'Therefore, O holder of precepts! If Bodhisattvas Mahasattvas practice in this way, they will have no attachment to the conditions of arising, completely severing the Trailokya (Three Realms), proving the conditions and observing non-arising. If there are Bodhisattvas who reach non-arising.'
相，便疾逮得無所從生法忍，輒得親近菩薩之行，己身所奉面緣諸佛而受道決，當逮無上正真之道為最正覺，得決不久以近受決。又以自己如是色像奉行佛教，是諸正士各便受決得許信樂，分別一切世間諸法以度方俗。曉了十二緣起之元以達緣起，諸佛世尊現在目前，不復恐懼諸魔波旬。若見現在陸地水中，一切諸物睹見生死，已度眾厄拔無明根，如是比像永得安隱睹見正士。」
佛言：「持人！若有菩薩如是解了，吾我所有皆因緣故，若有聞是曉了十二緣起本末，信樂不疑，諸如來所成其根元，不久受決，得無所從生法忍，以受決本如來不久，諸如來便得道決，當逮無上正真之道為最正覺。」
持人菩薩經卷第二 大正藏第 14 冊 No. 0481 持人菩薩經
持人菩薩經卷第三
西晉月氏三藏竺法護譯
持人菩薩經三十七品第九
佛告持人：「何謂菩薩曉了意止？若有菩薩分別觀察，行四意止。何謂四意？自觀其身痛癢想法，亦復如是。
「何謂自觀痛癢想法？於斯菩薩自觀身行察如真諦，無常苦空非身之要，身為瘡病，危厄眾害以用樂習，動搖游去荒穢不凈。以觀如是，若干瑕疵滿是身中，九品瘡孔夙夜流出，臭處不凈猶如便廁。諦觀如是，無如毛髮可
【現代漢語翻譯】 現代漢語譯本： 『如果（菩薩）觀察到（諸法的）相，便迅速獲得無所從生的法忍（Anutpattika-dharma-kshanti，對事物不生不滅的領悟），就能親近菩薩的修行，親自面對諸佛並接受授記，將證得無上正真之道，成為最正覺（Anuttara-samyak-sambodhi，無上正等正覺），不久就能獲得授記，因為接近接受授記的時刻。又因為自己以這樣的色身奉行佛教，這些正士們各自就能接受授記，獲得極大的信樂，分別一切世間的諸法，以此來度化各地的風俗。曉了十二緣起（Dvadasanga-pratitya-samutpada，十二因緣）的根源，從而通達緣起，諸佛世尊（Buddha-bhagavan，佛陀世尊）現在就在眼前，不再恐懼諸魔波旬（Mara-papiyas，魔王）。如果見到現在陸地和水中一切諸物，睹見生死，已經度過各種災厄，拔除了無明（Avidya，無明）的根本，像這樣比喻，永遠能夠安穩地見到正士。』 佛說：『持人（持人菩薩，Dharanimdhara Bodhisattva）！如果有菩薩這樣理解，明白我及我所有都是因緣所生，如果有人聽聞並曉了十二緣起的本末，信樂而不懷疑，那麼諸如來（Tathagata，如來）會成就他的根元，不久就能接受授記，獲得無所從生的法忍，因為接受授記的根本如來不久，諸如來便能給予道記，將證得無上正真之道，成為最正覺。』 《持人菩薩經》卷第二 大正藏第14冊 No. 0481 《持人菩薩經》 《持人菩薩經》卷第三 西晉月氏三藏竺法護譯 《持人菩薩經》三十七品第九 佛告訴持人：『什麼叫做菩薩曉了意止（Smrtyupasthana，四念住）？如果有菩薩分別觀察，修行四意止。什麼是四意？自己觀察自己的身體、痛癢、想法，也是這樣。』 『什麼叫做自己觀察痛癢想法？這位菩薩自己觀察身行，如實觀察真諦（Satya，真諦），（明白）無常、苦、空、非身之要，身體是瘡病，充滿危難和各種傷害，卻用它來追求快樂，（身體）動搖遊走，荒蕪污穢不乾淨。這樣觀察，各種瑕疵充滿身體，九個瘡孔日夜流出，臭氣熏天，不乾淨得就像廁所。仔細觀察，沒有像毛髮一樣可以'
【English Translation】 English version: 'If (a Bodhisattva) observes the characteristics (of dharmas), he will quickly attain Anutpattika-dharma-kshanti (the patience with the non-arising of dharmas), and will be able to draw near to the practices of Bodhisattvas, personally face all the Buddhas and receive predictions of enlightenment, and will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), becoming a Fully Enlightened One, and will soon receive predictions because the time to receive predictions is near. Moreover, because he uses such a physical form to practice the Buddha's teachings, these righteous individuals will each be able to receive predictions, gain great faith and joy, and distinguish all the dharmas of the world, thereby transforming local customs. Understanding the origin of the Dvadasanga-pratitya-samutpada (Twelve Links of Dependent Origination), thereby comprehending Dependent Origination, all the Buddha-bhagavans (World-Honored Buddhas) are now before his eyes, and he will no longer fear all the Mara-papiyas (demons). If he sees all things in the present land and water, witnesses birth and death, has already crossed over all calamities, and uprooted the root of Avidya (ignorance), such a simile is that he will forever be able to peacefully see righteous individuals.' The Buddha said: 'Dharanimdhara (Dharanimdhara Bodhisattva)! If a Bodhisattva understands in this way, knowing that I and all that is mine arise from conditions, if someone hears and understands the beginning and end of the Twelve Links of Dependent Origination, and believes and rejoices without doubt, then the Tathagatas (Thus Come Ones) will establish his roots, and he will soon receive predictions, attain Anutpattika-dharma-kshanti, because the root of receiving predictions is near, the Tathagatas will give him predictions of the path, and he will attain Anuttara-samyak-sambodhi, becoming a Fully Enlightened One.' The Dharanimdhara Bodhisattva Sutra, Volume 2 Taisho Tripitaka Volume 14, No. 0481, The Dharanimdhara Bodhisattva Sutra The Dharanimdhara Bodhisattva Sutra, Volume 3 Translated by the Tripiṭaka Master Zhu Fahu of the Yuezhi during the Western Jin Dynasty The Dharanimdhara Bodhisattva Sutra, Chapter 9, Thirty-seven Sections The Buddha told Dharanimdhara: 'What is meant by a Bodhisattva understanding the Smrtyupasthana (Four Foundations of Mindfulness)? If a Bodhisattva distinguishes and observes, practicing the Four Foundations of Mindfulness. What are the four? Observing one's own body, feelings, and thoughts, and so on.' 'What is meant by observing one's own feelings and thoughts? This Bodhisattva observes his own bodily actions, observing the Satya (Truth) as it truly is, (understanding) impermanence, suffering, emptiness, and the non-essentiality of the body, the body is a sore and disease, full of dangers and various harms, yet it is used to pursue pleasure, (the body) moves and wanders, desolate and filthy, and unclean. Observing in this way, various flaws fill the body, nine sores flow out day and night, the stench is overwhelming, unclean like a toilet. Observing carefully, there is nothing like hair that can'
樂可取，不凈穢濁皮覆其肉，筋纏裹之從罪福成，積聚眾著便有盛陰。何謂積聚？何謂盛陰？皆宿世緣有是盛陰，由本倚慕虛偽覆之，沐浴文飾，謂是我身，由是積聚。
「何謂盛陰？從因緣起而報應成，從造行轉因於四大，計身本末非真之有。受於四大而成色陰，因得假託。所以名曰身者何？已自造作，故曰為身；心以依之，故曰為身；罪福所為，故曰為身。從思想生不肖可賤，與行業合，故曰為身；從因緣成身適小安，便復壞敗不得久長，不可常存尋當別離，故曰為身。
「無內無外亦無中間，雖立迫惱，身不知身，亦不可見，不為解明，不得度岸，無有思想，猶如草木瓦石之類，身不成身。以作是觀，以立解達，則不貪身，無所慕樂，知身為患，身無過去當來現在，非身是身如聚沫，澡浴文飾，是身如宅；八十種蟲，是身迫惱；無數百病，是身無救，三苦困厄。所云苦者，生死之患、別離之難，是身苦器受諸危厄。以作是觀，思惟順義，則不貪身、不慕他人、無所志樂。是身無我，雖有便離，身無所有悉無有實，是身以空自然虛無，至無真正虛偽立耳，結在無益從本行成。雖有是身則非我身，當興專精慕求不貪。已能觀察己身壽命，不得合散，不見往返住立處所，不睹過去當來現在，無想不想悉無
【現代漢語翻譯】 現代漢語譯本：這具身體有什麼值得貪戀的呢？它污穢不堪，血肉被面板包裹，筋絡纏繞，由罪業和福報構成，積聚了種種，便形成了『盛陰』（五陰熾盛）。什麼是『積聚』？什麼又是『盛陰』呢？都是因為過去世的因緣才有了這『盛陰』，由於根本上的依戀和虛偽的遮蔽，（人們）沐浴打扮，認為這就是『我』的身軀，因此才有了積聚。 什麼是『盛陰』呢？它從因緣生起，報應形成，從造作行為轉變而來，依賴於地、水、火、風四大元素，（人們）認為身體從始至終都是真實存在的，其實並非如此。承受四大元素而形成色陰，因此得到假借依託。（那麼，）被稱為『身』的原因是什麼呢？因為它自己造作，所以稱為『身』；心依附於它，所以稱為『身』；罪業和福報由它所為，所以稱為『身』。從思想產生不好的、可鄙的念頭，與行業結合，所以稱為『身』；從因緣形成，身體稍微舒適安逸，便又會壞敗，不能長久，不可常存，終將別離，所以稱為『身』。 它無內無外，也沒有中間，即使建立起來也會帶來逼迫惱亂，身體並不知道自身，也不可見，不加以理解明白，就無法度過生死之岸，沒有思想，就像草木瓦石一樣，身體不能成就身體。如果這樣觀察，這樣理解通達，就不會貪戀身體，沒有什麼值得羨慕喜愛的，知道身體是禍患，身體沒有過去、未來、現在，非身是身，就像水泡一樣；沐浴打扮，身體就像房屋一樣；八十種蟲子，是身體的逼迫惱亂；無數種疾病，是身體的無救；三苦（苦苦、壞苦、行苦）困厄。所說的苦，就是生死之患、別離之難，身體是盛放痛苦的器皿，承受各種危難。如果這樣觀察，思維順應真理，就不會貪戀身體，不羨慕他人，沒有什麼值得追求喜愛的。這身體沒有『我』，即使存在也會分離，身體一無所有，全部都是虛假的，這身體是空性的，自然虛無，沒有真正的實體，只是虛假的建立而已，執著於它毫無益處，從根本的行（業）為形成。即使有這身體，也不是『我』的身，應當發起專精，追求不貪戀。已經能夠觀察自身壽命，不能聚合不散，不見往返，沒有住立的處所，不見到過去、未來、現在，沒有思想也沒有非想，全部都是空無。
【English Translation】 English version: What is there to be desired in this body? It is impure and filthy, with flesh covered by skin, wrapped in tendons, formed from sins and blessings, accumulating all sorts of things, thus forming 'Sheng Yin' (the flourishing of the five skandhas). What is 'accumulation'? What is 'Sheng Yin'? Both are due to past life conditions that this 'Sheng Yin' arises. Due to fundamental attachment and false coverings, (people) bathe and adorn it, thinking it is 'my' body, hence the accumulation. What is 'Sheng Yin'? It arises from conditions, and retribution is formed. It transforms from actions, relying on the four great elements (earth, water, fire, and wind). (People) think the body is real from beginning to end, but it is not. Receiving the four great elements forms the form skandha, thus obtaining a borrowed existence. (Then,) what is the reason for being called 'body'? Because it creates itself, it is called 'body'; the mind relies on it, so it is called 'body'; sins and blessings are done by it, so it is called 'body'. From thoughts arise bad and despicable ideas, combined with actions, so it is called 'body'; formed from conditions, the body is slightly comfortable and peaceful, but it will decay, cannot last long, cannot be permanent, and will eventually separate, so it is called 'body'. It has no inside, no outside, and no middle. Even if it is established, it will bring pressure and annoyance. The body does not know itself, nor can it be seen. Without understanding it clearly, one cannot cross the shore of birth and death. Without thought, it is like grass, wood, tiles, and stones. The body cannot accomplish the body. If one observes in this way, and understands thoroughly, one will not be greedy for the body, there is nothing to admire or love, knowing that the body is a calamity. The body has no past, future, or present. The non-body is like a body, like a bubble; bathing and adorning, the body is like a house; eighty kinds of worms are the body's pressure and annoyance; countless diseases are the body's helplessness; the three sufferings (suffering of suffering, suffering of change, suffering of conditioning) are distress. The so-called suffering is the suffering of birth and death, the difficulty of separation. The body is a vessel for holding suffering, enduring all kinds of dangers. If one observes in this way, thinking in accordance with the truth, one will not be greedy for the body, not admire others, and there is nothing to pursue or love. This body has no 'self', even if it exists, it will separate. The body has nothing, all is false. This body is empty, naturally void, without true substance, only false establishment. Attachment to it is useless, formed from fundamental actions. Even if there is this body, it is not 'my' body. One should arouse diligence and pursue non-greed. Having been able to observe one's own life, it cannot be gathered or scattered, not seeing coming and going, without a place to dwell, not seeing the past, future, or present, without thought or non-thought, all is empty.
所著，不猗身命，身非我有亦無我所，則無所受。不合不散無所從來，令心惱熱不知所趣，計身本末無所起生住立滅盡。
「菩薩觀身如是無身，已了身虛，若身欲盛輒自消滅，身意則止立存順行，如義觀身便無有身。」
佛告持人：「何謂菩薩觀身痛癢？若有菩薩察身三痛：樂痛、苦痛、不樂不苦痛。計其痛癢不知所趣，無去無來唯從虛無，因緣合成受罪福報，由顛倒興。知痛本無，因思想立，作是觀者不得痛癢，無去來今不見處所。其過去痛了空無我亦無我所，無常堅固悉顛倒法。過去痛空惔怕無想，當來現在亦復俱然，乃知痛癢不得成立，無形可獲各自分離。其痛癢者無有起者，亦無所滅，亦無處所無內無外，愚冥凡夫由從顛倒而生痛癢，罪福報應適合便離，故曰痛癢悉空慌惚虛詐之法。
「以如是知，從痛因緣得心處所，痛會有竟必歸滅盡，不見痛癢所合聚處。心自念言：『痛癢則空，自然無形不見所生。痛無所生，亦無有滅，無有成想。以無有成想已無有相，相無所生。』普觀如是，身所痛癢則無所猗。解知痛癢真諦本無，以斷痛癢離諸入痛，不與其合不著痛癢，眾行寂然速求方便，逮三昧定。菩薩察行痛癢如是，見行以了則睹十方。」
佛告持人：「何謂菩薩觀心意行？若有菩
【現代漢語翻譯】 現代漢語譯本： 所造作的，不執著于自身性命，身體並非我所有，也沒有任何屬於我的東西，因此沒有什麼可以承受的。不聚合也不消散，沒有從哪裡來，卻使內心煩惱焦躁，不知歸向何處，推究身體的本源和終末，沒有產生、存在、停止、消滅、終盡。
『菩薩這樣觀察身體，認為身體本無實體，已經明瞭身體是虛幻的，如果身體想要強盛，就會自行消滅，身體的意念就會停止，保持存在並順應規律執行，像這樣如實地觀察身體，便不會執著于身體的存在。』
佛告訴持人（菩薩名）:『什麼是菩薩觀察身體的痛癢感受？如果有菩薩觀察身體的三種痛：快樂的痛、痛苦的痛、不樂不苦的痛。推究這些痛癢感受，卻不知它們歸向何處，無去無來，唯從虛無中產生，因緣聚合而成，承受罪惡或福報，都是由顛倒妄想而生。知道痛的本質是空無，因思想而產生，這樣觀察的人不會被痛癢所困擾，沒有過去、現在、未來，也找不到痛癢的處所。過去的痛已經了知是空無，沒有『我』也沒有『我所』，無常而不堅固，都是顛倒的現象。過去的痛是空寂、平靜、沒有思想的，未來和現在的痛也是如此，因此知道痛癢是不能成立的，沒有形狀可以獲得，各自會分離。這些痛癢沒有產生者，也沒有消滅者，也沒有處所，既不在內也不在外，愚昧無知的凡夫由於顛倒妄想而產生痛癢，罪惡或福報的報應，聚合了就會分離，所以說痛癢都是空虛、恍惚、虛假的現象。
『像這樣瞭解，從痛的因緣中得到心的處所，痛的聚合會有終結，必定歸於滅盡，看不到痛癢聚合的處所。心自己思念：『痛癢是空性的，自然沒有形狀，看不到它的產生。痛沒有產生，也沒有消滅，沒有形成任何概念。因為沒有形成任何概念，所以沒有現象，現象沒有產生。』普遍地這樣觀察，身體的痛癢就沒有可以執著的。理解並知道痛癢的真實本質是空無，從而斷除痛癢，遠離各種導致痛的因素，不與痛聚合，不執著于痛癢，各種行為寂靜下來，迅速尋求方便法門，獲得三昧禪定。菩薩這樣觀察身體的痛癢感受，見到行為並明瞭，就能看到十方世界。』
佛告訴持人（菩薩名）:『什麼是菩薩觀察心意行為？如果有一位……』 English version: What is created is not attached to one's own life, the body is not mine, nor is anything mine, therefore there is nothing to be received. It neither gathers nor disperses, it does not come from anywhere, yet it makes the mind troubled and anxious, not knowing where to go. Investigating the origin and end of the body, there is no arising, dwelling, stopping, ceasing, or ending.
'The Bodhisattva observes the body in this way, considering the body to be without substance, having already understood that the body is illusory. If the body wants to become strong, it will extinguish itself. The intention of the body will stop, maintain existence, and operate in accordance with the law. Observing the body truthfully in this way, one will not be attached to the existence of the body.'
The Buddha told Dharin (a Bodhisattva): 'What is the Bodhisattva's observation of the body's sensations of pain and itching? If a Bodhisattva observes the three kinds of pain in the body: pleasant pain, painful pain, and neither pleasant nor painful pain. Investigating these sensations of pain and itching, one does not know where they go. They neither go nor come, but arise from emptiness. They are formed by the aggregation of conditions, receiving the retribution of sin or blessing, all arising from inverted thoughts. Knowing that the essence of pain is empty, arising from thought, one who observes in this way will not be troubled by pain and itching. There is no past, present, or future, and the location of pain and itching cannot be found. The past pain has already been understood as empty, without 'self' and without 'what belongs to self', impermanent and not firm, all being inverted phenomena. The past pain is empty, tranquil, and without thought. The future and present pain are also the same. Therefore, it is known that pain and itching cannot be established, there is no shape to be obtained, and they will separate on their own. These pains and itches have no producer, nor do they have a destroyer, nor do they have a place, neither inside nor outside. Ignorant and unenlightened ordinary people produce pain and itching due to inverted thoughts. The retribution of sin or blessing, when gathered, will separate. Therefore, it is said that pain and itching are all empty, dazed, and false phenomena.
'Knowing in this way, one obtains the place of the mind from the conditions of pain. The aggregation of pain will have an end and will surely return to extinction. One cannot see the place where pain and itching gather. The mind thinks to itself: 'Pain and itching are empty, naturally without shape, and one cannot see their arising. Pain has no arising, nor does it have extinction, nor does it form any concept. Because no concept is formed, there is no phenomenon, and the phenomenon has no arising.' Observing universally in this way, there is nothing to cling to in the body's pain and itching. Understanding and knowing that the true essence of pain and itching is empty, thereby cutting off pain and itching, staying away from all factors that cause pain, not gathering with pain, not clinging to pain and itching, all actions become silent, quickly seeking expedient means, and obtaining Samadhi concentration. The Bodhisattva observes the body's sensations of pain and itching in this way, seeing actions and understanding them, one can see the ten directions.'
The Buddha told Dharin (a Bodhisattva): 'What is the Bodhisattva's observation of the actions of the mind and intention? If there is a...'
【English Translation】 English version: What is created is not attached to one's own life, the body is not mine, nor is anything mine, therefore there is nothing to be received. It neither gathers nor disperses, it does not come from anywhere, yet it makes the mind troubled and anxious, not knowing where to go. Investigating the origin and end of the body, there is no arising, dwelling, stopping, ceasing, or ending.
'The Bodhisattva observes the body in this way, considering the body to be without substance, having already understood that the body is illusory. If the body wants to become strong, it will extinguish itself. The intention of the body will stop, maintain existence, and operate in accordance with the law. Observing the body truthfully in this way, one will not be attached to the existence of the body.'
The Buddha told Dharin (a Bodhisattva): 'What is the Bodhisattva's observation of the body's sensations of pain and itching? If a Bodhisattva observes the three kinds of pain in the body: pleasant pain, painful pain, and neither pleasant nor painful pain. Investigating these sensations of pain and itching, one does not know where they go. They neither go nor come, but arise from emptiness. They are formed by the aggregation of conditions, receiving the retribution of sin or blessing, all arising from inverted thoughts. Knowing that the essence of pain is empty, arising from thought, one who observes in this way will not be troubled by pain and itching. There is no past, present, or future, and the location of pain and itching cannot be found. The past pain has already been understood as empty, without 'self' and without 'what belongs to self', impermanent and not firm, all being inverted phenomena. The past pain is empty, tranquil, and without thought. The future and present pain are also the same. Therefore, it is known that pain and itching cannot be established, there is no shape to be obtained, and they will separate on their own. These pains and itches have no producer, nor do they have a destroyer, nor do they have a place, neither inside nor outside. Ignorant and unenlightened ordinary people produce pain and itching due to inverted thoughts. The retribution of sin or blessing, when gathered, will separate. Therefore, it is said that pain and itching are all empty, dazed, and false phenomena.
'Knowing in this way, one obtains the place of the mind from the conditions of pain. The aggregation of pain will have an end and will surely return to extinction. One cannot see the place where pain and itching gather. The mind thinks to itself: 'Pain and itching are empty, naturally without shape, and one cannot see their arising. Pain has no arising, nor does it have extinction, nor does it form any concept. Because no concept is formed, there is no phenomenon, and the phenomenon has no arising.' Observing universally in this way, there is nothing to cling to in the body's pain and itching. Understanding and knowing that the true essence of pain and itching is empty, thereby cutting off pain and itching, staying away from all factors that cause pain, not gathering with pain, not clinging to pain and itching, all actions become silent, quickly seeking expedient means, and obtaining Samadhi concentration. The Bodhisattva observes the body's sensations of pain and itching in this way, seeing actions and understanding them, one can see the ten directions.'
The Buddha told Dharin (a Bodhisattva): 'What is the Bodhisattva's observation of the actions of the mind and intention? If there is a...'
薩觀心念行，發意念頃察於心法，若存異變以能觀者，心自唸曰：『其心未曾有所奔逸，無所至到。異緣所使遣所湊相，心所興發亦不成就，亦無形貌悉不可得，心無往返立無所處，無去來今，以因緣現而有所念。』其心計之，無內無外無有中間有所迫惱，心無處所無自然矣！不可成辦，心無所斷。若有所斷，心以名曰若干種變，使不可計，生相即滅。
「持人！心無住處心無存處，所在已能覺，是則無心念亦無所見。所以者何？又其心空自然無形無有眾生，又無所有不得處所。無合心者、無有散者，心無過去無有將來不得中間。無能見者，心不自然心不清凈，心不知心心不斷絕，心無有心則曰本凈。
「處在顛倒愚冥凡夫，以虛因緣教在諸相，心自發念。又其彼心空無吾我，而計有身心存有常長久永安，以顛倒法而自投冥。觀心如是，逮得柔順心意止也。
「心無想念亦無不相，曉了其心，而於所生無所生想。所以者何？心無所發不得真際，不得其相心相不起。明者所解分別達之，知心所習所趣歸滅，審知如有作是察心，不有合習無滅歸處，以不得心。若不得心，況復所習所歸咎竟？以是之故，心不想滅亦非無想逮心清凈；心已清凈，不隨塵勞不為污染。所以者何？知除所有心則清凈，眾生心亂
【現代漢語翻譯】 現代漢語譯本： 薩觀想自己的念頭和行為，在起心動念的瞬間觀察自己的心法。如果發現有任何異常變化，就用能觀之心告訴自己：『這顆心從未曾奔逸，也無處可去。是外在的因緣促使它聚合，心所生起的念頭也無法成就，沒有形狀，完全無法把握。心沒有往返，沒有固定的處所，沒有過去、現在、未來，只是因為因緣和合而顯現念頭。』這樣觀察自己的心，它既不在內，也不在外，也沒有中間可以逼迫惱亂。心沒有固定的處所，也沒有自性！無法成就任何事物，心也無法被斷絕。如果心可以被斷絕，那麼心就可以被命名為若干種變化，多到無法計數，生起和滅去同時發生。 『持人（修行者）！心沒有住處，心沒有存留之處，如果能覺察到這一點，那就是無心念，也沒有任何可見之物。為什麼呢？因為心是空性的，自然而然沒有形狀，沒有眾生，也沒有任何可以把握的處所。沒有聚合的心，也沒有散亂的心，心沒有過去，沒有未來，也無法把握中間。沒有能見之心，心不是自然而然的，心不清凈，心不能認知心，心不能斷絕，心沒有心，這就是本來的清凈。』 處在顛倒愚昧的凡夫，用虛假的因緣執著于各種表象，心因此生起念頭。他們的心本來是空無我我的，卻認為身體是真實存在的，心是常、長久、永遠安樂的，用顛倒的知見把自己投入黑暗之中。像這樣觀照自己的心，就能達到調柔順從，心意平靜的狀態。 心沒有想念，也沒有非想念，明白了這個道理，對於所生之法，就不會產生生起的想法。為什麼呢？因為心沒有生起之處，無法得到真實的邊際，無法得到它的相狀，心的相狀也就不會生起。明智的人能夠理解，能夠分辨通達，知道心所習慣的，所趨向的，最終歸於寂滅。仔細觀察，如果有人這樣觀察自己的心，就不會有聚合的習性，也不會有寂滅的歸處，因為根本無法得到心。如果無法得到心，又怎麼會有所習慣，有所歸宿呢？因此，心不想滅，也不是無想，就能得到心的清凈；心已經清凈，就不會隨順塵勞，不會被污染。為什麼呢？因為知道去除所有，心就能清凈，眾生的心才會不亂。
【English Translation】 English version: Sa contemplates his thoughts and actions, observing his mind-dhamma (mind-elements) at the moment of arising thoughts. If he detects any unusual changes, he tells himself with the observing mind: 'This mind has never been unrestrained, nor has it gone anywhere. It is external conditions that cause it to gather, and the thoughts that arise from the mind cannot be accomplished. They have no form and cannot be grasped at all. The mind has no coming and going, no fixed place, no past, present, or future. It is only because of the arising of conditions that thoughts appear.' Observing his mind in this way, it is neither inside nor outside, nor is there any middle ground to oppress or disturb it. The mind has no fixed place and no inherent nature! It cannot accomplish anything, and the mind cannot be cut off. If the mind could be cut off, then the mind could be named as countless changes, arising and ceasing simultaneously. 'Holder (practitioner)! The mind has no dwelling place, the mind has no abiding place. If one can realize this, then there is no mind-thought, and nothing to be seen. Why? Because the mind is empty, naturally without form, without beings, and without any place to grasp. There is no mind that gathers, and no mind that scatters. The mind has no past, no future, and no middle ground to grasp. There is no seeing mind, the mind is not natural, the mind is not pure, the mind cannot know the mind, the mind cannot be cut off, the mind has no mind, and this is called original purity.' Living in delusion and ignorance, ordinary people cling to various appearances with false conditions, and the mind arises with thoughts. Their minds are originally empty of self, yet they believe that the body is real, and that the mind is constant, long-lasting, and eternally happy, thus casting themselves into darkness with inverted views. Observing one's mind in this way, one can attain a state of gentleness and compliance, and the mind will be at peace. The mind has no thought, nor is it without thought. Understanding this principle, one will not have the thought of arising for the things that arise. Why? Because the mind has no place of arising, cannot attain the true boundary, cannot attain its form, and the form of the mind will not arise. The wise can understand, can distinguish and comprehend, knowing what the mind is accustomed to, what it tends towards, and ultimately returns to cessation. Observing carefully, if someone observes their mind in this way, there will be no gathering habits, nor will there be a place to return to cessation, because the mind cannot be obtained at all. If the mind cannot be obtained, how can there be habits or a final destination? Therefore, the mind neither desires cessation nor is it without desire, and one can attain the purity of the mind; when the mind is pure, it will not follow the defilements of the world and will not be contaminated. Why? Because knowing to remove all things, the mind will be pure, and the minds of sentient beings will not be disturbed.
便染塵勞，心凈則凈以能知除。心自念言：『心有塵勞，以是之故，計眾生行，心有所著便為塵勞，心以解明則致清凈。』已作是觀，不得欲塵心，不得凈心，爾乃達了心本清凈。菩薩如是觀心意行，便通本凈。」
佛告持人：「何謂菩薩心存在法，觀其法行，若有菩薩觀一切法，不見內法不見外法不處中間，有所迫惱，法無過去當來現在，因十二緣而生有之，諸法顛倒法無成就。
「又察其法，無有內外亦無中間，法無合散，一切諸法悉無形貌，無所有無不有，托有音耳。一切諸法猶如虛空，亦若幻想，生自然本清凈明，諸各有所猗勞。一切諸法無所睹見，察其真實猶如夢中所見，覺無所睹。一切諸法猶如照影，本凈無形無名想，諸法無思。一切諸法，如呼聲響，從虛無立諸法則無，自然之故不可得矣！諸法野馬無所有故。
「以能如立觀諸法者，愚冥凡夫見若干變，則知無法不用法無合無散，以見諸法永無所著。以作是觀，見一切法無往無返，不見諸法之所立處。所以者何？無處非處，一切諸法從因緣起，處在顛倒輪轉無際，無言不言無有二想，亦非一想不有小想，明者所了而不可得，亦非不得。所以者何？諸法不生亦無所起，無造無作不得作者，諸法舍形亦無身貌，亦無自然自然成矣！諸法
【現代漢語翻譯】 現代漢語譯本 便會沾染塵世的煩惱，心清凈就能知曉如何去除煩惱。內心自己思量：『心有塵世的煩惱，因此，才會計較眾生的行為，心有所執著就成為塵世的煩惱，心如果理解明白就能達到清凈。』已經這樣觀察，不執著于慾望的塵勞之心，也不執著于清凈之心，這樣才能通達心的本來清凈。菩薩像這樣觀察心意行為，就能通達其本來的清凈。
佛告訴持人（菩薩名）: 『什麼叫做菩薩心存在於法，觀察其法的執行？如果菩薩觀察一切法，不見內法，不見外法，也不處於內外之間，沒有受到任何的逼迫煩惱，法沒有過去、未來、現在，由十二因緣而產生存在，諸法是顛倒的，法沒有成就。
『又考察其法，沒有內外也沒有中間，法沒有聚合也沒有離散，一切諸法都沒有形狀容貌，無所有也無所不有，只是依託于聲音而已。一切諸法猶如虛空，也像幻覺，生來自然本就清凈光明，各自有所依賴。一切諸法沒有什麼可以看見，考察它的真實就像夢中所見，醒來后什麼也看不見。一切諸法猶如照影，本來清凈沒有形狀沒有名稱概念，諸法沒有思慮。一切諸法，像呼喊的聲音的迴響，從虛無中建立，諸法則沒有，自然而然的道理是不可得的！諸法像野馬一樣，因為沒有實在的自性。
『能夠像這樣觀察諸法的人，愚昧無知的凡夫看見各種變化，就知道沒有法，不用法，沒有聚合也沒有離散，因為看見諸法永遠沒有執著。像這樣觀察，看見一切法沒有往也沒有返，看不見諸法所建立的地方。為什麼呢？沒有處所，也沒有非處所，一切諸法從因緣而起，處於顛倒的輪轉之中沒有邊際，沒有言語，也沒有不言語，沒有兩種想法，也不是一種想法，沒有微小的想法，明智的人所理解的而不可得，也不是不能得到。為什麼呢？諸法不生也沒有起始，沒有創造也沒有作為，得不到作者，諸法捨棄形狀也沒有身形容貌，也沒有自然，自然而然就成就了！諸法…』
【English Translation】 English version Then it will be stained by worldly defilements, but a pure mind knows how to remove them. The mind thinks to itself: 'The mind has worldly defilements, therefore, it calculates the actions of sentient beings. Attachment in the mind becomes worldly defilement, but understanding and clarity in the mind lead to purity.' Having contemplated in this way, one does not cling to the defilements of desire, nor does one cling to a pure mind. Only then does one realize the original purity of the mind. When a Bodhisattva contemplates the actions of the mind in this way, they understand its original purity.
The Buddha told Holder of Virtue (a Bodhisattva's name): 'What is meant by a Bodhisattva's mind existing in the Dharma, observing the workings of the Dharma? If a Bodhisattva observes all Dharmas, they see neither internal Dharmas nor external Dharmas, nor do they dwell in between. There is no oppression or affliction. Dharmas have no past, future, or present. They arise from the twelve links of dependent origination. All Dharmas are inverted, and Dharmas have no accomplishment.
'Furthermore, examining the Dharma, there is no inside or outside, nor is there a middle. Dharmas have no aggregation or dispersion. All Dharmas have no form or appearance, neither existent nor non-existent, only relying on sound. All Dharmas are like empty space, or like illusions, naturally pure and bright from the beginning, each relying on something. All Dharmas have nothing to be seen. Examining their reality is like seeing in a dream; upon awakening, nothing is seen. All Dharmas are like reflections in a mirror, originally pure, without form, name, or thought. Dharmas have no thought. All Dharmas are like the echo of a sound, established from emptiness. Thus, Dharmas do not exist, and the principle of naturalness is unattainable! Dharmas are like mirages, because they have no inherent existence.
'One who can contemplate Dharmas in this way, the ignorant and foolish see various changes, then know that there is no Dharma, no use of Dharma, no aggregation, and no dispersion, because they see that Dharmas are forever without attachment. Contemplating in this way, one sees that all Dharmas have no going and no returning, and one does not see where Dharmas are established. Why? There is no place and no non-place. All Dharmas arise from conditions, existing in inverted rotation without limit, without words and without non-words, without two thoughts, and not one thought, without small thoughts. What the wise understand is unattainable, and it is not unattainable. Why? Dharmas are not born and have no origin, without creation and without action, unable to obtain an actor. Dharmas abandon form and have no body or appearance, and there is no naturalness; naturalness is accomplished! Dharmas...'
無數本真諦故。以作是觀，解一切法，無有吾我無人無命，察于空無，心自念言：『一切諸法悉云本性空，法以自然亦無有想，不見眾想不造法愿。』察一切法以無所生，自心念言：『法無所起亦無所滅。』以觀如是得法意止，於一切法了無所生，知歸習盡因法相成，自然離以則無有相。所以者何？無有成，其無相者乃舍相耳。諸明達者分別覺了，是一切法悉為本無。
「若有菩薩當作是觀諸法法行，以作是行，不得諸法亦無所生，不起諸法有所住止亦無所滅，一切諸法悉滅度相，諸根寂然相亦惔相。菩薩如是觀見諸法，了法意止，已無止處無所不止，悉入諸法慧明之相，自察心念致法意止，則名曰頒宣經典。於一切法而無所住，敷演諸法攝妄以慧，斯曰於一切法所睹真諦逮法意止。」
佛言：「意以止者，便至意斷，身意痛意想法意，解三界空不見身及痛想法，則四意斷。」
佛告持人：「菩薩若有逮解五根，度俗世本，順諦察之。何謂為五根？一曰信根、二曰精進根、三曰意根、四曰定意根、五曰慧根；是為五根，當睹是行。云何觀之？信一切法從因緣起，立有顛倒虛無合成，展轉不定猶如車輪，所游無際，亦如所夢自然退逝。信一切法無常苦空非身，疾病瘡痍老不長存，不得久在當復別離。
【現代漢語翻譯】 現代漢語譯本：因為無數的真實意義的緣故，這樣觀察，理解一切法，沒有我、沒有人、沒有生命，觀察空無，心中自己想：『一切諸法都是本性空，法以自然也是沒有思想的，不見眾多的思想，不造作法的願望。』觀察一切法沒有產生，心中自己想：『法沒有產生也沒有滅亡。』這樣觀察得到法的意止，對於一切法完全沒有產生，知道歸於習儘是因法相成就的，自然遠離就沒有相。為什麼呢？沒有成就，那沒有相的才是捨棄了相。那些明達的人分別覺悟，這一切法都是本來沒有的。
『如果有菩薩這樣觀察諸法法行，用這樣的行為，不得到諸法也沒有產生，不生起諸法有所住止也沒有滅亡，一切諸法都是滅度的相，諸根寂然的相也是恬淡的相。菩薩這樣觀察見到諸法，了解法的意止，已經沒有止處也沒有不停止的地方，都進入諸法慧明的相，自己觀察心念達到法的意止，就叫做頒宣經典。對於一切法而沒有住處，敷演諸法用智慧攝取虛妄，這叫做對於一切法所見到的真諦，達到法的意止。』
佛說：『意以止住，就達到意斷，身意、痛意、想法意，理解三界空，不見身及痛想法，就是四意斷。』
佛告訴持人：『菩薩如果能夠理解五根，度過世俗的根本，順應真諦來觀察。什麼是五根？一是信根（śraddhā-indriya），二是精進根（vīrya-indriya），三是意根（smṛti-indriya），四是定意根（samādhi-indriya），五是慧根（prajñā-indriya）；這就是五根，應當觀察這種行為。怎樣觀察呢？相信一切法從因緣生起，建立有顛倒虛無合成，輾轉不定好像車輪，所游沒有邊際，也好像所夢自然退逝。相信一切法是無常、苦、空、非身，疾病瘡痍衰老不能長存，不能夠長久存在，終將分別離散。
【English Translation】 English version: Because of countless true meanings, observing in this way, understanding all dharmas, there is no 'I', no person, no life. Observing emptiness, the mind thinks to itself: 'All dharmas are inherently empty, and dharma by nature has no thought. One does not see numerous thoughts, nor does one create wishes for dharmas.' Observing that all dharmas have no arising, the mind thinks to itself: 'Dharma has no arising and no ceasing.' Observing in this way, one attains the cessation of the mind in dharma, and with respect to all dharmas, there is completely no arising, knowing that returning to the cessation of habit is due to the accomplishment of dharma, and naturally departing, there is no characteristic. Why? There is no accomplishment, and that which has no characteristic is the abandonment of characteristics. Those who are wise and discerning awaken to the fact that all these dharmas are originally non-existent.
'If a Bodhisattva observes all dharmas and their practices in this way, and acts in this way, one does not attain dharmas, nor does one produce them. One does not arise in dharmas with any abiding or ceasing, and all dharmas are of the nature of extinction. The characteristics of the senses are tranquil, and their nature is also serene. When a Bodhisattva observes and sees dharmas in this way, understanding the cessation of the mind in dharma, there is no place to stop, nor is there a place where one does not stop. One enters into the characteristics of wisdom and clarity of all dharmas, and by observing one's own mind and attaining the cessation of the mind in dharma, one is said to proclaim the scriptures. With respect to all dharmas, one has no abiding place, expounding dharmas and gathering delusions with wisdom. This is called seeing the true meaning in all dharmas and attaining the cessation of the mind in dharma.'
The Buddha said: 'When the mind is stopped, one reaches the cessation of the mind, the mind of the body, the mind of pain, the mind of thought, and the mind of dharma. Understanding the emptiness of the three realms, not seeing the body, pain, and thought, then there are the four cessations of the mind.'
The Buddha told the holder: 'If a Bodhisattva can understand the five roots, cross over the root of the mundane world, and observe according to the truth. What are the five roots? First is the root of faith (śraddhā-indriya), second is the root of vigor (vīrya-indriya), third is the root of mindfulness (smṛti-indriya), fourth is the root of concentration (samādhi-indriya), and fifth is the root of wisdom (prajñā-indriya); these are the five roots, and one should observe this practice. How does one observe it? Believe that all dharmas arise from causes and conditions, established with inverted, empty, and false combinations, revolving and uncertain like a wheel, traveling without limit, and also like a dream naturally fading away. Believe that all dharmas are impermanent, suffering, empty, and non-self, with diseases, sores, and old age not lasting, unable to remain for long, and eventually separating.'
諸法不真皆無有實，慌惚舍放等放諸根。猶如彩畫、如小兒力，思想欺戲以為真實，不知虛詐悉無所有。其信根者，一切諸法無去來今，無去無來亦無所住，空無相愿、無起無行、無想不惑，戒清、定凈、慧解、度、知見品凈。以能奉斯信根行者，則不回還。篤信為首建立禁戒，悉無所失不違道業，以無所失便順正法，住于篤信無能動搖。善德報應感來歸護，則立直業而無諛諂，斷諸邪見六十二緣，不求外學以為師主，如見日月不用燭火，唯歸如來識知聖眾，善具足成立凈業戒忍辱仁和，如是篤信而不動搖，以無能動甚懷義信，便具道法。」
佛告持人：「何謂菩薩觀精進根？云何具成曉了方便？若有菩薩篤道不違，以精進故休息五蓋，設值得聞如是景模深妙經典，勤順奉行，夙夜精進不悒怯弱，心不忘遠志慕博聞無掛礙法，以斷諸蔽不廢精進。若心生念惡不善法，以大精進而蠲除之，識法已興建立勤修未曾懈惓，無猗精進攝加勤修，不以此行有所違失，而不還返所遵力務。曉了諸法分別如應不戴仰人，在於世治不失精進，以斯進根最有威德，以義勤學得號進根。」
佛告持人：「何謂菩薩逮得意根？云何曉了奉行意根？若有菩薩制止其意，順施戒聞具足梵行，究竟戒品清凈之業、定意、慧解、度、知見
【現代漢語翻譯】 現代漢語譯本：一切諸法都不是真實的，都沒有實在的體性，要捨棄和放下對諸根的執著。它們就像彩畫一樣虛幻，像小孩子玩耍一樣沒有力量，人們被自己的思想欺騙，誤以為是真實的，卻不知道它們都是虛假的，什麼也沒有。所謂的信根，是指一切諸法沒有過去、現在、未來，沒有來也沒有去，也沒有任何停留之處，是空、無相、無愿的，沒有生起、沒有行為、沒有思想、沒有迷惑，戒律清凈，禪定清凈，智慧解脫，度脫生死，知見清凈。能夠奉行這種信根的人，就不會退轉。以堅定的信心為首，建立禁戒，就不會有任何缺失，不會違背修道的功業，因為沒有缺失，就能順應正法，安住在堅定的信心之中，不會被任何事物動搖。善良的德行和報應會感應而來，保護他，使他樹立正直的事業，而沒有諂媚，斷除各種邪見，不向外尋求學問，以為師主，就像見到日月，就不需要燭火一樣，唯有歸依如來，認識和了解聖眾，善於具足和成就清凈的行業，戒律、忍辱、仁慈、和睦，像這樣堅定信心而不動搖，因為沒有事物能夠動搖他，所以非常懷有正義的信念，就能具備修道的法門。
佛告訴持人（菩薩名）:『什麼是菩薩觀察精進根？怎樣才能具足成就明瞭的方便？如果菩薩堅定道心而不違背，因為精進的緣故，就能止息五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），如果能夠聽聞到這樣景象宏偉、深奧微妙的經典，勤奮順從地奉行，早晚精進而不懈怠怯弱，心中不忘記遠大的志向，仰慕廣博的見聞，沒有掛礙的法，以此來斷除各種蔽障，不廢棄精進。如果心中生起邪惡不善的念頭，就用大精進來消除它，認識到正法已經興起，就建立勤奮的修行，未曾有過懈怠疲倦，不依賴任何事物而精進，更加勤奮地修行，不因為這種行為而有所違失，而不退還所遵循的力量和事務。明瞭諸法，分別如應，不仰仗他人，即使身處世俗事務之中，也不失去精進，因為這種精進根最有威德，因為正義而勤奮學習，才能被稱為精進根。』
佛告訴持人（菩薩名）:『什麼是菩薩獲得意根？怎樣才能明瞭奉行意根？如果菩薩制止自己的意念，順從佈施、戒律、聽聞，具足清凈的梵行，究竟戒律的清凈行業、禪定、智慧解脫、度脫生死、知見。』
【English Translation】 English version: All dharmas are not real and have no substantial nature. One must abandon and relinquish attachment to the senses. They are as illusory as painted pictures, as powerless as children's games. People are deceived by their own thoughts, mistakenly believing them to be real, but they do not know that they are all false and have nothing at all. The so-called 'root of faith' refers to all dharmas having no past, present, or future; no coming or going; and no place of dwelling. They are empty, without characteristics, and without aspirations; without arising, without action, without thought, and without delusion; with pure precepts, pure meditation, wisdom and liberation, deliverance from birth and death, and pure knowledge and vision. One who can uphold this root of faith will not regress. Taking firm faith as the foundation, establishing precepts, one will have no shortcomings and will not violate the path of cultivation. Because there are no shortcomings, one can accord with the true Dharma, abide in firm faith, and not be shaken by anything. Good virtues and retribution will be felt and will come to protect him, enabling him to establish upright conduct without flattery, cut off all wrong views, and not seek external learning as a teacher. Just as one who sees the sun and moon does not need a candle, one should only return to the Tathagata, recognize and understand the holy assembly, be skilled in possessing and accomplishing pure actions, precepts, patience, kindness, and harmony. Such is firm faith that is unshakable. Because nothing can shake him, he cherishes righteous faith and possesses the Dharma of the path.
The Buddha told Dharanimdhara (name of a Bodhisattva): 'What is the Bodhisattva's contemplation of the root of diligence? How can one fully accomplish the means of understanding? If a Bodhisattva is firm in the path and does not violate it, then because of diligence, he can stop the five coverings (desire, hatred, sleepiness, restlessness, doubt). If he can hear such a magnificent and profound sutra, he diligently and obediently practices it, being diligent day and night without being lazy or weak. His mind does not forget his distant aspirations, he admires extensive learning, and there are no obstructing dharmas. He uses this to cut off all obscurations and does not abandon diligence. If evil and unwholesome thoughts arise in his mind, he uses great diligence to eliminate them. Recognizing that the Dharma has arisen, he establishes diligent practice, never being lazy or tired. He is diligent without relying on anything, and he practices even more diligently. He does not violate anything with this practice, and he does not retreat from the strength and affairs he follows. Understanding all dharmas, distinguishing them as appropriate, not relying on others, even when engaged in worldly affairs, he does not lose diligence. Because this root of diligence has the greatest power, he is called the root of diligence because he studies diligently for righteousness.'
The Buddha told Dharanimdhara (name of a Bodhisattva): 'What is the Bodhisattva's attainment of the root of mindfulness? How can one understand and practice the root of mindfulness? If a Bodhisattva controls his mind, follows giving, precepts, and hearing, fully possesses pure conduct, and ultimately achieves the pure actions of precepts, meditation, wisdom and liberation, deliverance from birth and death, and knowledge and vision.'
品，凈身口意究竟謙恪建立正意，在一切法令無所生，住存殊異而察至行，苦習盡道以除斷斯，存立意止，方便解達根、力、覺、一心意定意三昧正受，解暢諸法而無想愿，得不起慧致忍辱聖，離欲滅度以得意止，具足佛法不行聲聞、緣覺地也。奉無礙慧心不迷惑，以能專精如是像法，身口謹慎不失其意不依仰人，察如是法，最有威德逮得正本，是謂曉了逮定意根。
「何謂菩薩逮定意根？云何曉了斯定意根？若有菩薩以行禪思一心不虛，行賢聖業禪心無所著，以無逸禪善攝定意，明解正等曉了定意，無顛倒禪觀定意門，以暢不亂入于寂志。從三昧起不復定意亦無正受，以能慕樂志立道業，而以禪思因用自娛不須仰人，禪思正受不隨禪教，以逮威德定意一心，不貪利養行不憒鬧，以最威德逮定意根所度無極。」
佛告持人：「何謂菩薩行智慧根？云何曉了逮智慧根？若有菩薩滅身所行，為何謂也？盡除眾苦常消身行，在在行慧普見離欲，滅習盡道向無為門，以行慧根，皆睹三界一切熾然，知三界苦。其智慧者不猗三界，察之悉空無想不願，心無所生無所復行，睹者有為悉放舍之。如救頭然具足佛法，專習諸法。雖處三界，戢滅一切悉放舍著，而於三界悉無所慕。斷諸所樂舍諸有為，一切染污愛慾縛結，心
【現代漢語翻譯】 現代漢語譯本： 品德高尚，清凈身口意，以究竟的謙遜和恪守建立正確的意念，在一切法則中不產生執著，保持獨特的覺察力以達到至高的行為，通過苦行、習定、滅盡煩惱的道路來斷除這些，保持意念的止息，方便通達五根、五力、七覺支、一心意定（專注一境的禪定），意三昧（禪定的一種）正受（從禪定中獲得的喜悅），通暢理解諸法而不生起妄想和願望，獲得不動的智慧，達到忍辱的聖境，通過遠離慾望和滅度來獲得意念的止息，具足佛法，不修行聲聞（聽聞佛法而修行的弟子）、緣覺（通過觀察因緣而覺悟的人）的境界。奉行無礙的智慧，內心不迷惑，能夠專精於這樣的像法（類似於佛法的教義），身口謹慎，不失去其意念，不依賴他人，覺察這樣的法則，具有最大的威德，獲得正確的根本，這就是所謂的曉了（明白）和獲得定意根（禪定之根）。
『什麼是菩薩獲得定意根？如何曉了這種定意根？如果菩薩通過禪思修行，一心不虛妄，修行賢聖的事業，禪心沒有執著，通過不放逸的禪定，善於攝取定意，明瞭理解正等（正確的平等），曉了定意，沒有顛倒的禪觀，觀察定意的門徑，從而通暢無礙地進入寂靜的志向。從三昧（禪定）中出來，不再執著于定意，也沒有正受，能夠慕樂（仰慕喜樂）並立志於道業，而以禪思作為因緣來用以自娛，不需要依賴他人，禪思正受不隨從禪教（禪宗的教義），從而獲得威德的定意一心，不貪圖利益供養，行為不喧鬧，從而以最殊勝的威德獲得定意根，所度化的眾生沒有窮盡。』
佛告訴持人（受持佛法的人）：『什麼是菩薩修行智慧根？如何曉了並獲得智慧根？如果菩薩滅除身體所行，這是什麼意思呢？完全消除各種痛苦，常常消除身體的造作，在任何情況下都以智慧普見遠離慾望，滅除習氣，滅盡煩惱的道路，趨向無為的門徑，從而修行智慧根，都能看到三界（欲界、色界、無色界）一切都在熾燃，知道三界的痛苦。他們的智慧不依賴三界，觀察三界都是空虛的，沒有妄想和願望，內心沒有產生，也沒有再次行動，看到有為法都全部放下。如同拯救頭燃一樣具足佛法，專心修習諸法。雖然身處三界，收斂並滅除一切，全部放下執著，而對於三界沒有任何貪慕。斷除各種享樂，捨棄各種有為法，一切染污、愛慾、束縛和糾結，內心』 English version: Virtuous in conduct, pure in body, speech, and mind, establishing correct intention with ultimate humility and adherence, without attachment to any laws, maintaining unique awareness to attain supreme conduct, eliminating these through the path of suffering, practice, and cessation of afflictions, maintaining the cessation of intention, conveniently comprehending the five roots, five powers, seven factors of enlightenment, one-minded concentration (samadhi focused on one object), the joy obtained from意三昧 (a type of samadhi) 正受 (right reception), fluently understanding all dharmas without arising delusions and desires, obtaining immovable wisdom, reaching the holy state of forbearance, attaining the cessation of intention through detachment from desires and extinction, fully possessing the Buddha-dharma, not practicing the realms of Sravakas (disciples who practice by hearing the Buddha's teachings) or Pratyekabuddhas (those who awaken through observing conditions). Upholding unobstructed wisdom, without confusion in the heart, able to concentrate on such semblance-dharma (teachings similar to the Buddha's Dharma), cautious in body and speech, not losing its intention, not relying on others, observing such laws, possessing the greatest power, obtaining the correct root, this is what is called understanding and obtaining the root of fixed intention.
'What is a Bodhisattva obtaining the root of fixed intention? How does one understand this root of fixed intention? If a Bodhisattva practices through meditation, with a mind that is not false, practices the deeds of the wise and holy, the mind of meditation has no attachment, through non-negligent meditation, skillfully grasping fixed intention, clearly understanding correct equality, understanding fixed intention, without inverted meditation, observing the gateway of fixed intention, thereby fluently and unhindered entering into silent aspiration. Arising from Samadhi (meditative state), no longer attached to fixed intention, nor having right reception, able to admire and delight and aspire to the path, and using meditation as a cause to entertain oneself, not needing to rely on others, meditative right reception does not follow the teachings of Chan (Zen teachings), thereby obtaining the power of fixed intention one-mindedness, not greedy for profit and offerings, conduct is not noisy, thereby with the most supreme power obtaining the root of fixed intention, the beings liberated are limitless.'
The Buddha told the Dharanimdhara (one who upholds the Dharma): 'What is a Bodhisattva practicing the root of wisdom? How does one understand and obtain the root of wisdom? If a Bodhisattva extinguishes the actions of the body, what does this mean? Completely eliminating all suffering, constantly eliminating the actions of the body, in all circumstances universally seeing detachment from desires with wisdom, extinguishing habits, the path of extinguishing afflictions, approaching the gateway of non-action, thereby practicing the root of wisdom, all see that all three realms (desire realm, form realm, formless realm) are all ablaze, knowing the suffering of the three realms. Their wisdom does not rely on the three realms, observing that all are empty, without delusions and desires, the mind does not arise, nor does it act again, seeing conditioned dharmas all are relinquished. Like saving a burning head, fully possessing the Buddha-dharma, wholeheartedly practicing all dharmas. Although dwelling in the three realms, restraining and extinguishing all, completely relinquishing attachments, and having no longing for the three realms. Cutting off all pleasures, abandoning all conditioned dharmas, all defilements, desires, bonds, and entanglements, the mind'
【English Translation】 Virtuous in conduct, pure in body, speech, and mind, establishing correct intention with ultimate humility and adherence, without attachment to any laws, maintaining unique awareness to attain supreme conduct, eliminating these through the path of suffering, practice, and cessation of afflictions, maintaining the cessation of intention, conveniently comprehending the five roots, five powers, seven factors of enlightenment, one-minded concentration (samadhi focused on one object), the joy obtained from意三昧 (a type of samadhi) 正受 (right reception), fluently understanding all dharmas without arising delusions and desires, obtaining immovable wisdom, reaching the holy state of forbearance, attaining the cessation of intention through detachment from desires and extinction, fully possessing the Buddha-dharma, not practicing the realms of Sravakas (disciples who practice by hearing the Buddha's teachings) or Pratyekabuddhas (those who awaken through observing conditions). Upholding unobstructed wisdom, without confusion in the heart, able to concentrate on such semblance-dharma (teachings similar to the Buddha's Dharma), cautious in body and speech, not losing its intention, not relying on others, observing such laws, possessing the greatest power, obtaining the correct root, this is what is called understanding and obtaining the root of fixed intention. 'What is a Bodhisattva obtaining the root of fixed intention? How does one understand this root of fixed intention? If a Bodhisattva practices through meditation, with a mind that is not false, practices the deeds of the wise and holy, the mind of meditation has no attachment, through non-negligent meditation, skillfully grasping fixed intention, clearly understanding correct equality, understanding fixed intention, without inverted meditation, observing the gateway of fixed intention, thereby fluently and unhindered entering into silent aspiration. Arising from Samadhi (meditative state), no longer attached to fixed intention, nor having right reception, able to admire and delight and aspire to the path, and using meditation as a cause to entertain oneself, not needing to rely on others, meditative right reception does not follow the teachings of Chan (Zen teachings), thereby obtaining the power of fixed intention one-mindedness, not greedy for profit and offerings, conduct is not noisy, thereby with the most supreme power obtaining the root of fixed intention, the beings liberated are limitless.' The Buddha told the Dharanimdhara (one who upholds the Dharma): 'What is a Bodhisattva practicing the root of wisdom? How does one understand and obtain the root of wisdom? If a Bodhisattva extinguishes the actions of the body, what does this mean? Completely eliminating all suffering, constantly eliminating the actions of the body, in all circumstances universally seeing detachment from desires with wisdom, extinguishing habits, the path of extinguishing afflictions, approaching the gateway of non-action, thereby practicing the root of wisdom, all see that all three realms (desire realm, form realm, formless realm) are all ablaze, knowing the suffering of the three realms. Their wisdom does not rely on the three realms, observing that all are empty, without delusions and desires, the mind does not arise, nor does it act again, seeing conditioned dharmas all are relinquished. Like saving a burning head, fully possessing the Buddha-dharma, wholeheartedly practicing all dharmas. Although dwelling in the three realms, restraining and extinguishing all, completely relinquishing attachments, and having no longing for the three realms. Cutting off all pleasures, abandoning all conditioned dharmas, all defilements, desires, bonds, and entanglements, the mind'
無所著。不慕五樂，不著欲界色無色界。心抱智慧聖明功勛，不可限量猶如江海，所行至誠而無崖底。曉了諸法，則以智慧分別三界悉無所著，是最德義奉于智慧所度無極。」
佛言：「持人！何故曰根？所曰根者，義無能動，故曰為根。以無所動無所逸馳，故曰為根。永不回還不依仰人，義無伴侶順隨法教，故曰為根。不恥他人莫能搖者，無所雜錯，故曰為根。如是，持人！斯則菩薩曉了諸根。
「又復，持人！菩薩分別眾生諸根，善學方等。知眾生根染不染者，有欲無慾根，有瞋恚無瞋恚根，有愚癡無愚癡根。知墮惡趣若生人間根，知生天上十方佛前根，心明達若柔劣及中間根，悉見知之。下賤粗獷根，諸根不具，若不損根而悉知之。諸根應法，有方便根，無方便根，悉復知之。有罪無罪根，猗著無著根，危害根，無害根，悉當知之。隨順根，不隨順根，有礙根，無礙根，欲行根，色行根，無色行根，暢諸善根，究竟善根，悉能知之。所歸趣根，仁和根，處邪見根，立正見根，慳貪根，無慳吝根，悉能知之。卒暴根，無卒暴根，迷惑根，不迷惑根，速疾根，賢和根，忍辱根，瞋恚根，懷嫉妒根，無嫉妒根，具施根，非具施根，信根，無信根，貪慾根，離欲根，居家根，舍家根，戒具根，毀戒根，悉能
【現代漢語翻譯】 現代漢語譯本：無所執著。不貪戀五種世俗的快樂，不執著于欲界、色界、無色界。心中懷抱智慧、聖明的功德，深不可測猶如江海，所作所為至誠而沒有止境。通曉一切諸法，就能以智慧分辨三界一切都無所執著，這是最崇高的德行，奉行智慧所能達到的無邊境界。
佛說：『持人（菩薩名）！為什麼稱為根？所說的根，意思是不能被動搖，所以稱為根。因為沒有動搖，沒有放縱馳騁，所以稱為根。永遠不退轉，不依賴他人，沒有伴侶，順從佛法教誨，所以稱為根。不以不如他人為恥，不能被動搖，沒有雜亂錯誤，所以稱為根。像這樣，持人！這就是菩薩通曉諸根。』
『再者，持人！菩薩分辨眾生的各種根器，善於學習方等經典。知道眾生的根器是染污還是清凈，有慾望還是沒有慾望的根，有嗔恚還是沒有嗔恚的根，有愚癡還是沒有愚癡的根。知道墮入惡道或者生於人間的根，知道生於天上或者在十方諸佛面前的根，心智明達，知道柔弱、低劣以及中等的根器，全部都能知曉。粗暴、狂野的根器，諸根不全，或者沒有損傷的根器，全部都能知曉。諸根與佛法相應，有方便的根器，沒有方便的根器，全部都能知曉。有罪的根器，沒有罪的根器，執著的根器，沒有執著的根器，有害的根器，沒有害的根器，都應當知曉。隨順的根器，不隨順的根器，有障礙的根器，沒有障礙的根器，欲界修行的根器，色界修行的根器，無色界修行的根器，通暢各種善根，究竟善根，全部都能知曉。所歸向的根器，仁慈祥和的根器，處於邪見的根器，樹立正見的根器，慳吝貪婪的根器，沒有慳吝的根器，全部都能知曉。粗魯暴躁的根器，不粗魯暴躁的根器，迷惑的根器，不迷惑的根器，迅速敏捷的根器，賢良溫和的根器，忍辱的根器，嗔恚的根器，懷有嫉妒的根器，沒有嫉妒的根器，具備佈施的根器，不具備佈施的根器，有信心的根器，沒有信心的根器，貪慾的根器，遠離貪慾的根器，居家修行的根器，舍家修行的根器，戒律完備的根器，毀壞戒律的根器，全部都能知曉。』
【English Translation】 English version: Without attachment. Not craving the five worldly pleasures, not attached to the desire realm, the form realm, or the formless realm. Cherishing wisdom and sagacious merits in the heart, unfathomable like rivers and seas, acting with utmost sincerity and without end. Understanding all dharmas, one can discern with wisdom that all in the three realms are without attachment. This is the highest virtue, dedicating oneself to the boundless realm attainable through wisdom.
The Buddha said, 'Holder (a Bodhisattva's name)! Why is it called a root? What is called a root means it cannot be moved, therefore it is called a root. Because it is without movement, without unrestrained wandering, therefore it is called a root. Never regressing, not relying on others, without companions, following the teachings of the Dharma, therefore it is called a root. Not ashamed of being inferior to others, unable to be shaken, without confusion, therefore it is called a root. Thus, Holder! This is how a Bodhisattva understands the roots.'
'Furthermore, Holder! Bodhisattvas discern the various roots of sentient beings, being skilled in learning the Vaipulya sutras. Knowing whether the roots of sentient beings are defiled or undefiled, roots with desire or without desire, roots with anger or without anger, roots with ignorance or without ignorance. Knowing the roots that lead to falling into evil destinies or being born in the human realm, knowing the roots that lead to being born in the heavens or before the Buddhas in the ten directions, with clear understanding, knowing the roots that are gentle, inferior, and intermediate, all can be known. Coarse and wild roots, roots that are incomplete, or roots that are undamaged, all can be known. Roots that are in accordance with the Dharma, roots with skillful means, roots without skillful means, all can be known. Roots with sin, roots without sin, roots with attachment, roots without attachment, roots that cause harm, roots that cause no harm, all should be known. Compliant roots, non-compliant roots, obstructed roots, unobstructed roots, roots for practicing in the desire realm, roots for practicing in the form realm, roots for practicing in the formless realm, unobstructed good roots, ultimate good roots, all can be known. Roots of destination, roots of benevolence and harmony, roots dwelling in wrong views, roots establishing right views, roots of stinginess and greed, roots without stinginess, all can be known. Impetuous and violent roots, non-impetuous and violent roots, deluded roots, non-deluded roots, swift roots, virtuous and harmonious roots, roots of patience, roots of anger, roots harboring jealousy, roots without jealousy, roots possessing generosity, roots not possessing generosity, roots of faith, roots without faith, roots of greed, roots detached from greed, roots of those living at home, roots of those who have left home, roots with complete precepts, roots that have broken precepts, all can be known.'
知之。
「誡戒根，無誡戒根，清凈根，忍具根，恚恨根，上精進根，懈怠根，亂心根，取要根，定意根，智慧名根，失智慧根，具聖明根，愚騃根，無所畏根，自大根，離自大根，逮得道根，從邪見根，心安和根，放心恣意根，悉能知之。散意根，寂靜根，起生根，無所生根，清凈根，瑕穢根，解明根，顯曜根，聲聞根，緣覺根，菩薩乘根，佛乘根，皆曉了知以逮得，是則謂得力。而無等侶無有放逸，謂不回還致善方便，名曰意根。知諸天、龍神、阿須輪、迦留羅、真陀羅、摩休勒、人非人根，最為威尊無能勝者莫能動搖，所行方便普度無極，奉行勤修如是像典疾逮曉了，於一切法而得自在，旋十方界無所不濟。」
佛告持人：「何謂菩薩曉了道乎？云何致道耶？若有菩薩奉八聖道：一曰正見、二曰正念、三曰正語、四曰正命、五曰正業、六曰正方便、七曰正意、八曰正定。
「何謂正見？若有菩薩斷除一切諸所邪見。所以者何？一切所見上至泥洹，若欲見佛，皆去是等諸所見業，乃曰正見。以無見不受見成名諸見，悉無所猗普無所念，以無顛倒無所無想，是曰正見。所見平等，為何謂也？舍世虛妄以棄邪見，以如見除諸所睹，住于正見悉無所著，無想不想不見泥洹，遠諸欲見不習諸見。
【現代漢語翻譯】 現代漢語譯本： 知之。
『知道有戒根（持戒的根本），無戒根（不持戒的根本），清凈根（清凈的根本），忍具根（忍辱的根本），恚恨根（嗔恨的根本），上精進根（上等精進的根本），懈怠根（懈怠的根本），亂心根（散亂心的根本），取要根（抓住要點的根本），定意根（禪定的根本），智慧名根（智慧之名的根本），失智慧根（失去智慧的根本），具聖明根（具備聖明智慧的根本），愚騃根（愚蠢的根本），無所畏根（無所畏懼的根本），自大根（自大的根本），離自大根（遠離自大的根本），逮得道根（獲得道的根本），從邪見根（從邪見產生的根本），心安和根（內心安和的根本），放心恣意根（放縱自己的根本），全部都能知曉。散意根（散亂的根本），寂靜根（寂靜的根本），起生根（產生生死的根本），無所生根（不產生生死的根本），清凈根（清凈的根本），瑕穢根（污垢的根本），解明根（理解光明的根本），顯曜根（顯耀的根本），聲聞根（聲聞乘的根本），緣覺根（緣覺乘的根本），菩薩乘根（菩薩乘的根本），佛乘根（佛乘的根本），都能明白瞭解並獲得，這就叫做獲得力量。沒有同等的人，沒有放逸，不退轉而達到善巧方便，名為意根（意識的根本）。知道諸天、龍神、阿須輪（非天），迦留羅（金翅鳥），真陀羅（緊那羅，歌神），摩休勒（摩睺羅伽，大蟒神），人非人等的根源，最為威嚴尊貴，沒有誰能勝過，不能動搖，所行持的方便法門普遍度化無邊眾生，奉行勤奮修行這樣的經典，迅速明白瞭解，對於一切法都能自在，周旋於十方世界無所不能救濟。』
佛告訴持人（菩薩的名字）：『什麼叫做菩薩明白瞭解道呢？怎樣才能達到道呢？如果菩薩奉行八聖道：一是正見，二是正念，三是正語，四是正命，五是正業，六是正方便，七是正意，八是正定。』
『什麼叫做正見？如果菩薩斷除一切諸多的邪見。為什麼呢？一切所見，上至涅槃，如果想要見佛，都要去除這些所見的業，才叫做正見。因為沒有見，不接受見，成就名為諸見，全部都沒有所依靠，普遍沒有所念，因為沒有顛倒，沒有無想，這就叫做正見。所見平等，是指什麼呢？捨棄世間的虛妄，拋棄邪見，用如實的見解去除諸多的見解，安住于正見，全部都沒有執著，沒有想，沒有不想，不見涅槃，遠離諸多的慾望見解，不習染諸多的見解。』
【English Translation】 English version: He knows it.
'He knows the roots of precepts (śīla-mūla), the roots of non-precepts, the roots of purity, the roots of endurance, the roots of anger and hatred, the roots of superior diligence, the roots of laziness, the roots of a distracted mind, the roots of grasping the essential, the roots of a concentrated mind, the roots of the name of wisdom (prajñā), the roots of lost wisdom, the roots of possessing sacred wisdom, the roots of foolishness, the roots of fearlessness, the roots of arrogance, the roots of being free from arrogance, the roots of attaining the Path, the roots from wrong views, the roots of a peaceful mind, and the roots of a reckless and unrestrained mind. He is able to know all of them. The roots of a scattered mind, the roots of tranquility, the roots of arising, the roots of non-arising, the roots of purity, the roots of defilement, the roots of understanding and clarity, the roots of radiance, the roots of the Śrāvaka-yāna, the roots of the Pratyekabuddha-yāna, the roots of the Bodhisattva-yāna, and the roots of the Buddha-yāna. He understands and attains all of these, and this is called obtaining power. There is no equal, there is no negligence, and without turning back, he attains skillful means, which is called the root of mind (manas-mūla). He knows the roots of devas (gods), nāgas (dragons), asuras (demigods), garudas (mythical birds), gandharvas (celestial musicians), mahoragas (great serpents), humans, and non-humans. He is the most majestic and venerable, and no one can overcome or shake him. The skillful means he practices universally liberate without limit. Diligently practicing and cultivating such teachings, he quickly understands and attains freedom in all dharmas, turning through the ten directions, benefiting all without exception.'
The Buddha told Dhṛtimati (name of a Bodhisattva): 'What is it called when a Bodhisattva understands the Path? How does one attain the Path? If a Bodhisattva practices the Eightfold Noble Path: first, right view (samyag-dṛṣṭi); second, right thought (samyak-saṃkalpa); third, right speech (samyag-vāc); fourth, right livelihood (samyag-ājīva); fifth, right action (samyak-karmānta); sixth, right effort (samyag-vyāyāma); seventh, right mindfulness (samyak-smṛti); and eighth, right concentration (samyak-samādhi).'
'What is called right view? If a Bodhisattva eliminates all kinds of wrong views. Why? All views, up to nirvāṇa, if one wants to see the Buddha, one must remove these karmas of views, then it is called right view. Because there is no view, not accepting views, accomplishing the name of views, all are without reliance, universally without thought, because there is no inversion, no non-thought, this is called right view. What is meant by equal view? Abandoning worldly illusions and discarding wrong views, using true seeing to eliminate many views, abiding in right view, all without attachment, without thought, without non-thought, not seeing nirvāṇa, staying away from many desire-views, not practicing many views.'
「何謂正見？一切寂然無生清涼，亦無所滅等睹無為，本以清凈，於一切法無所望，亦無不想無所不應，是曰度世正見。
「何謂正見？不得現在亦不度世，正見斷現世法亦及度世，不想現度除一切想，不得等邪等諸不等斷諸等行，是名度世，乃曰正見。如是一切悉無所生，故曰正見。見所真諦正見無邪，是曰正見。如是，持人！菩薩大士所行正見。
「何謂正念？如真諦解一切所念，皆是邪想，及思無為佛法聖眾。所以者何？斷一切想所思平等，是念故正念，以無眾相曰正念。所以者何？消一切思名察正，則無有邪不復懷想，乃住正念不得所思，離邪正想故曰正念。以除想諸等棄眾念，舍虛顛倒消想不想，等一切念，不猗諸念除諸想，故曰正念。
「何謂正語？一切言辭皆為虛妄，處在顛倒悉皆惑想，見於平等，心自念言辭，正斷一切言辭所宣，故曰正語。言無所湊無去無來，所見如是等無有異，已逮正語，口之所宣皆實至誠，故曰正語。口言清凈，所住之處斷一切教言辭辯才，心中覺了口無所宣，悉舍邪言住于正語。
「何謂正業？以住正業皆知一切眾邪之業，其一切業不真不諦，本無所作。所以者何？一切諸業無有至竟，業悉散故曰正業。不于正不于邪，不於是不于非，無想不想皆
【現代漢語翻譯】 現代漢語譯本 『什麼是正見？一切寂靜無生，清涼無染，也沒有所謂的滅度，平等地看待無為的境界，原本就是清凈的。對於一切事物沒有期望，也沒有任何妄想，對於一切都能恰如其分地迴應，這就是所謂的度世正見（transcendent right view）。』
『什麼是正見？不執著于現在，也不追求度世，正見能夠斷除現世的迷惑，也能斷除對度世的執著。不去想現世和度世，去除一切妄想，不落入邪見，斷除各種不平等的行為，這才是所謂的度世，也就是正見。像這樣一切都沒有生起，所以稱為正見。見到真實的真諦，正見沒有邪念，這就是所謂的正見。像這樣，持人（one who holds virtue）！菩薩大士所修行的就是這樣的正見。』
『什麼是正念？如實地理解真諦，明白一切的念頭都是虛妄的邪想，應該思念無為的佛法和聖眾。為什麼呢？因為斷除一切妄想和思慮，達到平等，這就是正念，因為沒有各種表相，所以稱為正念。為什麼呢？消除一切思慮，才能明察正道，這樣就不會有邪念，不再懷有妄想，安住于正念，不執著于所思所想，遠離邪念和正念的分別，所以稱為正念。因為去除妄想和各種念頭，捨棄虛假的顛倒，消除妄想和非妄想，平等地對待一切念頭，不依賴任何念頭，去除一切妄想，所以稱為正念。』
『什麼是正語？一切言辭都是虛妄的，處在顛倒之中，都是迷惑的妄想，要見到平等，內心自己明白言辭的虛妄，徹底斷除一切言辭的宣說，所以稱為正語。言語沒有來處，沒有去處，沒有現在處，所見到的就是這樣平等沒有差異，已經獲得了正語，口中所說的一切都是真實至誠的，所以稱為正語。口中的言語清凈，所居住的地方斷除一切教條、言辭和辯才，心中覺悟了，口中卻什麼也不說，完全捨棄邪惡的言語，安住于正語。』
『什麼是正業？安住于正業，就能知道一切邪惡的行業，一切的行業都不是真實的，原本就沒有造作。為什麼呢？因為一切諸業都沒有最終的歸宿，業力最終都會消散，所以稱為正業。不執著于正，不執著于邪，不執著於是，不執著于非，沒有妄想，也沒有非妄想，都是正業。』
【English Translation】 English version 『What is Right View? Everything is still and unarisen, pure and cool, without so-called extinction, equally beholding the unconditioned, originally pure. Towards all dharmas, there is no expectation, no imagination, and responding to everything appropriately. This is called transcendent Right View.』
『What is Right View? Not clinging to the present, nor seeking transcendence. Right View can cut off the delusions of the present world and also cut off the attachment to transcendence. Not thinking about the present and transcendence, removing all delusions, not falling into wrong views, cutting off all unequal actions, this is called transcendence, which is Right View. Like this, everything is unarisen, therefore it is called Right View. Seeing the true ultimate truth, Right View has no evil thoughts, this is called Right View. Thus, O holder of virtue! This is the Right View practiced by Bodhisattvas and great beings.』
『What is Right Mindfulness? Truly understanding the ultimate truth, knowing that all thoughts are false and evil thoughts, one should contemplate the unconditioned Buddha Dharma and the Sangha. Why? Because cutting off all delusions and thoughts, reaching equality, this is Right Mindfulness, because there are no various appearances, it is called Right Mindfulness. Why? Eliminating all thoughts is called discerning the right path, so there will be no evil thoughts, no longer harboring delusions, abiding in Right Mindfulness, not clinging to what is thought, separating from the distinction between evil thoughts and right thoughts, therefore it is called Right Mindfulness. Because removing delusions and various thoughts, abandoning false inversions, eliminating thoughts and non-thoughts, treating all thoughts equally, not relying on any thoughts, removing all delusions, therefore it is called Right Mindfulness.』
『What is Right Speech? All words are false, being in inversion, all are deluded thoughts. To see equality, the mind itself understands the falsity of words, completely cutting off all declarations of words, therefore it is called Right Speech. Words have no origin, no destination, no present location, what is seen is thus equal and without difference, having already attained Right Speech, everything spoken by the mouth is true and sincere, therefore it is called Right Speech. The words of the mouth are pure, the place where one dwells cuts off all doctrines, words, and eloquence, the mind is enlightened, but the mouth says nothing, completely abandoning evil speech, abiding in Right Speech.』
『What is Right Action? Abiding in Right Action, one knows all evil actions, all actions are not true, originally there was no creation. Why? Because all actions have no final destination, the power of karma will eventually dissipate, therefore it is called Right Action. Not clinging to right, not clinging to wrong, not clinging to is, not clinging to is not, without delusion, without non-delusion, all are Right Action.』
度眾業，不造正邪等逮諸業無作非作，故曰正業。皆能等說邪正諸業，如真諦解一切諸業，亦真諦見無應不應，是謂正業。其以正行無有邪業等見諦行，故曰正業。
「何謂正命？知一切命皆墮反邪。所以者何？其想有命想有萬物而懷妄想，無為泥洹清凈之想及想見佛，一心清凈以住是中，欲以凈命皆墮邪業，一切諸命若正性命不以為邪不以懷正命，是曰正命。言是邪命，逮一切命悉成清凈，是曰正命。解一切命無有正邪者，住凈命行無有放逸，無正邪命、無雙無只無應不應，是曰正命。無住邪者逮得凈命，無有命想無善無言、無命不命，等行真正而見不虛，是曰正命。
「何謂正方便？棄眾邪便。所以者何？一切方便皆墮反邪，方便所在心在結著，是曰邪便。所以者何？一切諸法無真邪便，所行方便則不真正，其不真正名邪方便，無方便矣！無究竟無言辭，斷諸方便彼無所有，棄泥洹想無佛法想，知行方便一切方便，悉不真正至無方便。其以平等則無方便，等一切法無有若干，無有方便超越方計，所有方義則無所計無應不應，是正方便；方便叵得此之謂也。所言方便是謂定意，斷諸方便謂眾真諦，等見如是不想方便，以無所想是正方便。
「何謂正意？一切所念皆為邪想，意之所念皆是邪思。所
【現代漢語翻譯】 現代漢語譯本： 度化眾生的行業，不造作正與邪等執著，對一切行業都沒有造作和非造作的分別，所以稱為正業。都能平等地看待邪正等各種行業，如實地理解一切行業，也能如實地看到沒有應該或不應該，這就是所謂的正業。以正當的行為，沒有邪惡的行業等見地和行為，所以稱為正業。
『什麼叫做正命（Samyag-ajiva，正當的謀生）？知道一切的生命都墮入了反面的邪見。為什麼這麼說呢？因為他們心中想著生命，想著萬物，而懷有虛妄的念頭，沒有無為涅槃（Nirvana，寂滅）清凈的念頭，也沒有想著見到佛，不能一心清凈地安住其中，想要用清凈的生命來生活，卻都墮入了邪惡的行業。一切的生命，無論是正當的生命還是不正當的生命，都不認為它是邪惡的，也不認為它是正當的，這叫做正命。說這是邪命，達到一切生命都成為清凈，這叫做正命。理解一切生命沒有正邪之分，安住在清凈的生命行為中，沒有放逸，沒有正邪的生命，沒有雙重沒有單一，沒有應該或不應該，這叫做正命。沒有住在邪見中，達到清凈的生命，沒有生命的念頭，沒有善惡的言語，沒有生命或非生命的分別，平等地行動，真實地看待事物，這叫做正命。
『什麼叫做正方便（Samyag-vyayama，正精進）？拋棄各種邪惡的方便。為什麼這麼說呢？一切的方便都墮入了反面的邪見，方便所在之處，心就在那裡執著，這叫做邪便。為什麼這麼說呢？一切諸法沒有真實或虛假的方便，所使用的方便就不真實，不真實就叫做邪方便，沒有方便了！沒有究竟，沒有言辭，斷絕各種方便，那裡什麼都沒有，拋棄涅槃的念頭，沒有佛法的念頭，知道行動的方便，一切的方便，都不真實，達到沒有方便。以平等心就沒有方便，平等地看待一切法，沒有若干的差別，沒有方便可以超越計算，所有的方便的意義都沒有計算，沒有應該或不應該，這是正方便；方便是無法得到的，說的就是這個意思。所說的方便是指定意，斷絕各種方便是指眾多的真諦，平等地看待事物，不想著方便，因為沒有什麼可想的，這就是正方便。
『什麼叫做正意（Samyak-samkalpa，正思惟）？一切所念都是邪惡的想法，意念所想的都是邪惡的思慮。』
【English Translation】 English version: To deliver sentient beings from karma, not creating attachments to right or wrong, and having no creation or non-creation regarding all karmas, is called Right Action (Samyak-karmanta). Being able to equally regard all karmas, whether right or wrong, truly understanding all karmas, and truly seeing that there is no should or should not, this is what is called Right Action. With righteous conduct, having no evil actions, such as views and behaviors, is called Right Action.
『What is Right Livelihood (Samyag-ajiva)? Knowing that all lives have fallen into reversed wrong views. Why is this so? Because their minds think of life, think of all things, and harbor false thoughts, without thoughts of non-action Nirvana (Nirvana), purity, or seeing the Buddha, unable to abide in it with a pure mind. Wanting to live with a pure life, they all fall into evil actions. All lives, whether righteous or unrighteous, do not consider it evil, nor do they consider it righteous, this is called Right Livelihood. Saying this is wrong livelihood, reaching the point where all lives become pure, this is called Right Livelihood. Understanding that all lives have no right or wrong, abiding in pure life conduct, without negligence, without right or wrong lives, without duality or singularity, without should or should not, this is called Right Livelihood. Not dwelling in evil, attaining pure life, without thoughts of life, without good or bad words, without life or non-life, acting equally and seeing truly, this is called Right Livelihood.』
『What is Right Effort (Samyag-vyayama)? Abandoning all evil expedients. Why is this so? All expedients fall into reversed wrong views, where the expedient is, the mind is attached, this is called wrong expedient. Why is this so? All dharmas have no true or false expedients, the expedient used is not true, not true is called wrong expedient, there is no expedient! There is no ultimate, no words, cutting off all expedients, there is nothing there, abandoning the thought of Nirvana, without the thought of the Buddha Dharma, knowing the expedient of action, all expedients are not true, reaching no expedient. With equanimity, there is no expedient, equally regarding all dharmas, there are no differences, there is no expedient to surpass calculation, all the meanings of expedient have no calculation, no should or should not, this is Right Effort; expedient is unattainable, this is what it means. What is said to be expedient is defined intention, cutting off all expedients refers to the many truths, equally regarding things, not thinking of expedient, because there is nothing to think of, this is Right Effort.』
『What is Right Thought (Samyak-samkalpa)? All thoughts are evil thoughts, what the mind thinks are evil considerations.』
以者何？一切墮邪，彼若意生皆為邪，意無所念。所以者何？一切所念從因緣生，所曰因緣皆曰邪矣！其意所念不起不滅，是曰正念，所以名正念。
「若無意念住處發起業，不意無意意第一凈，無邪意念皆斷眾思，其以邪者悉無意念，是住正意。其正意者，不正不邪正念邪念，除一切意諸念思想，所曉了者心不起亂，常行六事曰住正意。意未曾生有意未意相，解一切意皆了諸意暢如真諦，不復思念有意無意應與不應，是住正意無意無邪。念于等行無念不念，無因無思無所惟念，一切無望逮致無言，無意不意住思平等，無言無說棄一切辭，解如真諦，普無宣教無思無想，是乃名曰住于平等。
「何謂正定？見一切定皆為邪定。所以者何？若受三昧因緣之想，望正著除斯皆邪定，所謂取反，此定不真。若於諸受而無所受，又不懷求三昧定想，無出家教無念定意，其無所猗無作無暢，消斷喜悅永密安樂分別定相，於三昧定而無所住，是乃名曰正定三昧。
「所謂正定，於一切定而無所著，則無放逸明瞭如慧，曉達定意不猗定行，而無希念等消正行，如以是者，無想不想不想無想，乃曰正定。無正無邪一切無望，以斷諸想並滅眾希，乃曰正定。所云定者無正邪定，心無所生不正無邪，無正定無邪定。所以
【現代漢語翻譯】 現代漢語譯本： 什麼是邪？一切墮入邪見，如果心有所念皆為邪，心中沒有任何念頭才是正途。為什麼這麼說呢？因為一切念頭都由因緣而生，所以說因緣皆為邪！心中所念不起不滅，這才是正念，所以稱之為正念。
如果不起意念，不執著于意念，達到意念的第一層清凈，沒有邪念，斷絕所有思緒，那麼邪念就無從生起，這就是安住于正意。所謂正意，就是不執著于正念和邪念，去除一切意念、思想，所理解的一切都不會擾亂內心，經常踐行六事（六波羅蜜）就叫做安住于正意。意念未曾生起，沒有意念的表象，理解一切意念，通達所有意念，如同真諦一般，不再思念有意無意、應與不應，這就是安住于正意，無意無邪。心念平等執行，沒有念頭也沒有不念頭，沒有原因，沒有思慮，沒有任何期望，達到無言的境界，心中沒有意念也沒有非意念，安住于平等，不說任何話，捨棄一切言辭，理解真諦，普遍不宣講教義，沒有思慮沒有想法，這就叫做安住于平等。
什麼是正定？認為一切禪定都是邪定。為什麼這麼說呢？如果接受三昧（Samadhi，定）因緣的想法，希望通過禪定來消除煩惱，這都是邪定，這就是所謂的取反，這樣的禪定不是真正的禪定。如果在各種感受中沒有任何執著，又不懷有尋求三昧（Samadhi，定）的想法，沒有出家人的教條，沒有執著于禪定的意念，沒有依靠，沒有造作，沒有慾望，消滅喜悅，永遠保持秘密的安樂，分別禪定的表象，對於三昧（Samadhi，定）沒有任何執著，這才能稱之為正定三昧（Samadhi，定）。
所謂正定，就是對於一切禪定都沒有執著，這樣就不會放逸，能夠像智慧一樣明瞭，通達禪定的意義，不執著于禪定的行為，沒有希望，平等地消除正行，像這樣，沒有想，沒有不想，沒有不想也沒有不想，這才能叫做正定。沒有正也沒有邪，沒有任何期望，斷絕所有想法，消滅所有希望，這才能叫做正定。所說的禪定，沒有正定也沒有邪定，心中沒有生起任何念頭，既沒有正也沒有邪，沒有正定也沒有邪定。為什麼呢？
【English Translation】 English version: What is wrong? Everything that falls into wrong views is wrong. If the mind generates thoughts, all are wrong. The correct path is to have no thoughts in the mind. Why is this so? Because all thoughts arise from causes and conditions, so causes and conditions are all wrong! If the thoughts in the mind neither arise nor cease, this is called right mindfulness, and therefore it is named right mindfulness.
If one does not initiate actions based on intentional thoughts, is not attached to intentions, achieves the first purity of intention, has no wrong intentions, and cuts off all thoughts, then wrong thoughts will have no basis to arise. This is dwelling in right intention. So-called right intention means not being attached to right or wrong thoughts, removing all intentions and thoughts. Understanding everything without disturbing the mind, constantly practicing the six perfections (Six Paramitas) is called dwelling in right intention. Intention has never arisen, there is no appearance of intention, understanding all intentions, comprehending all intentions, like the truth, no longer thinking about intentional or unintentional, should or should not, this is dwelling in right intention, without intention and without wrong. Thoughts run equally, without thought or non-thought, without cause, without consideration, without any expectation, reaching a state of no words, without intention or non-intention, dwelling in equality, without words, abandoning all speech, understanding the truth, universally not preaching doctrines, without consideration and without thought, this is called dwelling in equality.
What is right concentration (Samadhi)? Considering all concentrations as wrong concentrations. Why is this so? If one accepts the idea of causes and conditions of Samadhi (定), hoping to eliminate afflictions through concentration, these are all wrong concentrations. This is the so-called taking the opposite, this concentration is not true concentration. If one has no attachment to any feelings, and does not harbor the thought of seeking Samadhi (定), without the doctrines of renunciants, without clinging to the idea of concentration, without reliance, without creation, without desire, eliminating joy, forever maintaining secret bliss, distinguishing the appearance of concentration, without dwelling in Samadhi (定), this can be called right Samadhi (定).
So-called right concentration means having no attachment to any concentration, so there will be no negligence, clear like wisdom, understanding the meaning of concentration, not clinging to the practice of concentration, without hope, equally eliminating right practice, like this, without thought, without non-thought, without non-thought and without non-non-thought, this can be called right concentration. Without right and without wrong, without any expectation, cutting off all thoughts, eliminating all hopes, this can be called right concentration. What is called concentration is neither right concentration nor wrong concentration, the mind does not generate any thoughts, neither right nor wrong, neither right concentration nor wrong concentration. Why is this so?
者何？以能覺解方便諸定，乃住正定。無三昧想，不積平等普曰一切，乃曰正定。其不馳騁不造等逸，若等若邪普等諸法，一切定意以存正受，一切三界皆是有為，所思真諦以慧睹見，一切五趣往來所生。」
佛言：「持人！如是菩薩曉了道義，以逮如斯剖判道趣，若斯聖業解暢真諦，乃曰正定。」
持人菩薩經卷第三 大正藏第 14 冊 No. 0481 持人菩薩經
持人菩薩經卷第四
西晉月氏三藏竺法護譯
世俗度世品第十
佛告持人菩薩：「何謂菩薩得曉了知現世度世經典之要？云何名曰現世度世？若有菩薩常順思惟現世度世。云何順思？何謂現世法？何謂度世法？若有住于顛倒法行皆從想有，由因緣生合於虛妄。有二緣立從二想生：一從虛妄、二從無生。其虛妄語欺迷惑法，得愚冥想猶如小兒，執若干種畫于虛空，虛妄經行。愚冥凡夫，想云有世；計其世俗皆歸壞敗，麋散悉盡。以見一切世俗諸法從虛欺惑，所因無作本無所生，陰種諸入皆從緣對，色聲香味觸，由因緣法不說色緣。猶愚凡夫心有所猗，所以諸見因無數見，而有猗著。若彼種性放存窮匱，令世間見處在顛倒，所睹世法度世在彼，為何所是？世俗之法真諦如有，達其本凈是為度世，明不求世了不
【現代漢語翻譯】 現代漢語譯本： 『這是什麼呢？』因為能夠覺悟理解各種方便的禪定，才能安住于正定。沒有對三昧的執著，不積累平等普遍的觀念，這才叫做正定。不放縱馳騁，不造作等同的逸樂，無論是等同還是邪僻，普遍等同於各種法，一切定意都儲存在正確的領受之中，一切三界都是有為法，用智慧觀察思索真諦，一切五趣的往來都由此產生。
佛說：『持人（菩薩名）！像這樣的菩薩通曉了道義，才能達到如此剖析判斷道趣的境界，像這樣的聖業才能通暢地理解真諦，這才叫做正定。』
持人菩薩經卷第三 大正藏第 14 冊 No. 0481 持人菩薩經
持人菩薩經卷第四
西晉月氏三藏竺法護譯
世俗度世品第十
佛告訴持人（菩薩名）菩薩：『什麼叫做菩薩能夠通曉瞭解現世度世經典的要義？什麼叫做現世度世？如果菩薩常常順應思惟現世度世，怎樣才算順應思惟？什麼叫做現世法？什麼叫做度世法？如果安住于顛倒的法，行為都從妄想產生，由因緣和合而產生虛妄。有兩種緣起，從兩種妄想產生：一是來自虛妄，二是來自無生。那些虛妄的言語欺騙迷惑眾生，使他們產生愚昧昏暗的想法，就像小孩子一樣，在虛空中畫出各種各樣的東西，虛妄地經歷。愚昧昏暗的凡夫，妄想認為有世界存在；認為世俗的一切最終都會壞敗，消散殆盡。因為看到一切世俗的法都是虛假的欺騙，所依賴的因是無作，本來就沒有產生，陰、種、諸入都從緣對產生，色、聲、香、味、觸，由因緣法產生，不說色緣。就像愚昧的凡夫心中有所依賴，所以各種見解因為無數的見解而產生，並且有所執著。如果那些種性放縱存在，窮盡匱乏，使世間的見解處在顛倒之中，所看到的世法和度世都在那裡，那又有什麼意義呢？世俗的法和真諦一樣，通達其本來的清凈就是度世，明白不追求世俗，瞭解不……』
【English Translation】 English version: 『What is that?』 Because one is able to awaken and understand various expedient samadhis (concentration, meditative state), one can then abide in right samadhi. Without attachment to samadhi, without accumulating equal and universal concepts, this is called right samadhi. Not indulging in dissipation, not creating equal pleasures, whether equal or perverse, universally equal to all dharmas (teachings, laws), all concentration is preserved in correct reception, all three realms are conditioned. Contemplating the true meaning with wisdom, all transmigrations of the five realms arise from this.
The Buddha said: 『Holder of Man (Bodhisattva's name)! Such a Bodhisattva understands the meaning of the path, and can attain such a state of analyzing and judging the path. Such a holy undertaking can fluently understand the true meaning, and this is called right samadhi.』
Holding Man Bodhisattva Sutra, Volume 3 Taisho Tripitaka Volume 14, No. 0481 Holding Man Bodhisattva Sutra
Holding Man Bodhisattva Sutra, Volume 4
Translated by Dharmaraksa, a Tripitaka Master from Yuezhi of the Western Jin Dynasty
Chapter 10: Transcending the World in Mundanity
The Buddha told Holder of Man (Bodhisattva's name) Bodhisattva: 『What is it called when a Bodhisattva is able to understand the essentials of the sutras on transcending the world in the present life? What is called transcending the world in the present life? If a Bodhisattva constantly contemplates transcending the world in the present life, how is it called constant contemplation? What is called mundane dharma (teachings, laws)? What is called transcendent dharma? If one abides in inverted dharmas, actions all arise from thought, arising from causes and conditions, combining with illusion. There are two kinds of arising, arising from two kinds of thoughts: one from illusion, the other from non-arising. Those illusory words deceive and confuse beings, causing them to have ignorant and dark thoughts, like children, drawing various things in the empty sky, experiencing illusory journeys. Ignorant and dark ordinary people imagine that there is a world; they believe that all mundane things will eventually decay, scatter, and be completely exhausted. Because they see that all mundane dharmas are false and deceptive, the cause they rely on is non-action, originally without arising, skandhas (aggregates), seeds, and entrances all arise from conditions, form, sound, smell, taste, touch, arising from causal dharmas, not speaking of form as a condition. Like ignorant ordinary people whose minds rely on something, so various views arise from countless views, and there is attachment. If those natures indulge in existence, exhausting and depleting, causing the world's views to be in inversion, what is seen as mundane dharma and transcendent dharma is there, then what is the point? Mundane dharma is like true meaning, understanding its original purity is transcending the world, understanding not seeking the world, understanding not...』
可得，度世亦然。
「若不能得現世度世，無現世及度世業，宣其度世現世本凈。何謂宣佈度世之業？若世本凈至於度世。所以者何？永不可得，現世本凈悉空，其世亦然。本以自然世本凈寂，以世自然世凈寂然，計世俗法無究竟成，當作是觀。現世度世悉不可得，不得度世不著於世不念度世，以不念世及度世者不與世諦。所以者何？以覺曉了世間悉虛欺詐惑法，以能睹見世猗虛無，不想於世不慕度世。所以者何？」
佛言：「持人！所云世者，謂五盛陰也。貪求合會一切世法，明知求陰永不可得，五陰自然而不可得，五陰本凈亦不可得。五陰無來去無所至，湊處不可得，是曰度世，不知五陰所歸處所也。以無五陰、諸種本凈，及諸衰入之本凈也。
「若有菩薩觀於世俗之法，悉無所見以合度世，不見度世不與世合，則無有世惟睹度世。在於度世，不見世法而有異持也。不轉二法，云是世俗、是度世法。所以者何？持人！其所在世，解世本末本無所有，度世亦然。雖見有世悉無世法，所作分別度世俱同，以了無世。假使有人，心自念言：『世俗別異，度世不同。』則于其人佛不興世，雖佛出世，普世顛倒，無發道行用真正解，以慧察世頒宣經法，處世顛倒貪受於世而救濟之，故曰度世也。是故，持
【現代漢語翻譯】 現代漢語譯本： 同樣，度化世人也是如此。
『如果不能獲得現世的度化，沒有現世和度世的因緣，卻宣揚度世和現世本來清凈。什麼是宣佈度世的因緣呢？如果世間本來清凈就能達到度世。為什麼呢？因為永遠不可能得到，現世本來清凈都是空，世間也是如此。本來以自然的方式，世間本來清凈寂靜，以世間的自然，世間清凈寂然，認為世俗的法沒有究竟的成就，應當這樣觀察。現世和度世都不可得，不執著于度世，不執著於世間，不思念度世，因為不思念世間和度世，所以不與世俗同流合污。為什麼呢？因為覺悟明白世間都是虛假欺騙的迷惑之法，因為能夠看到世間的依靠是虛無，不想念世間，不羨慕度世。為什麼呢？』
佛說：『持人（菩薩名）！所說的世間，指的是五盛陰（色、受、想、行、識五種聚合）。貪求聚合一切世間法，明明知道求五陰是永遠不可能得到的，五陰自然而然是不可得的，五陰本來清凈也是不可得的。五陰沒有來處沒有去處沒有歸宿，聚合之處不可得，這就叫做度世，不知道五陰所歸之處。因為沒有五陰，各種本凈，以及各種衰敗消亡的本凈。』
『如果有菩薩觀察世俗的法，完全沒有看到任何可以與度世相結合的東西，看不到度世，不與世俗相結合，那麼就沒有世間，只有度世。處於度世之中，看不到世間的法而有不同的執持。不轉換兩種法，說這是世俗，這是度世法。為什麼呢？持人（菩薩名）！他所處的世間，瞭解世間的本末本來一無所有，度世也是如此。即使看到有世間，也沒有世間的法，所作的分別和度世完全相同，因為明瞭沒有世間。假使有人，心裡自己想：『世俗是 अलग的，度世是不同的。』那麼對於這個人，佛不會出現於世間，即使佛出現於世間，整個世間都是顛倒的，沒有發起道行用真正的理解，用智慧觀察世間，頒佈宣揚經法，處於世間的顛倒之中，貪戀接受世間而救濟他們，所以叫做度世。因此，持
【English Translation】 English version: Likewise, saving the world is also like this.
'If one cannot attain salvation in the present life, and has no karma for the present life and salvation, yet proclaims that salvation and the present life are inherently pure. What is proclaiming the karma of salvation? If the world is inherently pure, then one can attain salvation. Why? Because it is forever unattainable; the inherent purity of the present life is all emptiness, and so is the world. Originally, in a natural way, the world is inherently pure and tranquil; with the world's naturalness, the world is pure and serene, considering that worldly dharmas have no ultimate accomplishment. One should observe in this way. The present life and salvation are both unattainable; not being attached to salvation, not being attached to the world, not thinking of salvation, because not thinking of the world and salvation, one does not associate with worldly truths. Why? Because one awakens and understands that the world is all false, deceptive, and deluding dharmas; because one can see that the world's reliance is emptiness, not thinking of the world, not longing for salvation. Why?'
The Buddha said: 'Holder (Bodhisattva's name)! What is called the world refers to the five aggregates (skandhas) of flourishing (form, feeling, perception, mental formations, and consciousness). Greedily seeking to gather all worldly dharmas, clearly knowing that seeking the five aggregates is forever unattainable, the five aggregates are naturally unattainable, and the inherent purity of the five aggregates is also unattainable. The five aggregates have no coming, no going, and no destination; the place of gathering is unattainable. This is called salvation, not knowing where the five aggregates return. Because there are no five aggregates, all inherent purities, and the inherent purities of all decays and entrances.'
'If a Bodhisattva observes worldly dharmas and sees nothing that can be combined with salvation, not seeing salvation, not combining with the world, then there is no world, only salvation. Being in salvation, not seeing worldly dharmas as having different holdings. Not transforming two dharmas, saying this is worldly, this is the dharma of salvation. Why? Holder (Bodhisattva's name)! The world in which he dwells understands that the beginning and end of the world are originally without anything; so is salvation. Even if one sees the world, there are no worldly dharmas; the distinctions made are completely the same as salvation, because one understands there is no world. Suppose someone thinks in their heart: 'The worldly is different, salvation is not the same.' Then for that person, the Buddha will not appear in the world; even if the Buddha appears in the world, the whole world is upside down, without initiating the path of practice with true understanding, using wisdom to observe the world, proclaiming and disseminating the sutras, being in the world's upside down state, greedily accepting the world and saving them, therefore it is called salvation. Therefore, Holder'
人！用真正解以慧察之曉了世倒，故曰度世也。如來出世普通諸法，世俗度世皆無有二，以真正慧觀察造證，故為宣佈度世之法。」
佛言：「持人！不以是法游於世間，無所至湊無所消除，不猗世諍乃得世義，不念度世曉了世辭，達本所想以著想二，不解能達如是像法，則無濟者不能解了不暢度世。所以者何？用二行故，其二行者不能解了世俗度世。菩薩如是方便曉了一切諸法，現世度世靡所不達。」
持人菩薩經有為無為品第十一
佛告持人：「何謂菩薩曉了分別有為、無為法？云何有為、無為法？若有菩薩以真正覺，有為無為順理求之。云何順理？云何求之？亦不作有為法，有所見者自然得號，已造有為故曰有為，又有為法以虛偽轉。云何為轉？由已合會自然歸之，以二緣立緣本際教。用以所有自因而生，一切諸法，無為作者勸使作者，自然生已，是有為法斯自然法，無有回還故曰有為。其有為法，無內無外亦無中間，住存欺惑，無合無散，由從虛妄思想興立，從無明緣生愚癡業有一切法，自然轉行無教造行，從有為事受其相業因其顛倒，以愚凡夫猗名之故，又明智者，覺了有為不可得邊，不猗有為無合有法，乃曰明智。
「明智分別至實，有所造行滅一切為。明智剖判一切諸行虛無
【現代漢語翻譯】 現代漢語譯本：佛說：『持人（菩薩名）！用真正的智慧去觀察，才能明白世間的顛倒，所以才說是度世。如來出世，普遍宣講諸法，世俗和度世實際上沒有兩樣，用真正的智慧觀察和實證，所以才能夠宣講度世之法。』 佛說：『持人（菩薩名）！不能用這種方法遊走於世間，就無所歸宿，也無法消除煩惱。不執著於世間的爭論，才能得到世間的真義；不執著于度世，才能明白世間的言辭。通達事物的本質，才能明白執著是虛妄的。不理解這些，就不能通達如來所說的法，就無法救度眾生，也不能理解和暢通地宣講度世之法。』 『為什麼呢？因為用兩種行為的緣故，這兩種行為不能理解世俗和度世的真諦。菩薩用這樣的方便法門，明白一切諸法，對於現世和度世，沒有什麼不通達的。』 持人菩薩經有為無為品第十一 佛告訴持人（菩薩名）：『什麼叫做菩薩明白和分別有為法、無為法？什麼是有為法、無為法？如果有菩薩用真正的覺悟，按照道理來尋求有為法和無為法。』 『什麼是按照道理？什麼是尋求？不執著于有為法，有所見解的人自然會得到名號，因為已經造作了有為法，所以叫做有為。還有有為法，是虛偽變化的。』 『什麼是變化？由於已經聚合，自然會歸於消散，用兩種因緣來建立緣起法則的根本。用自身所具有的自因而生，一切諸法，沒有作者，也沒有勸使者，自然產生，這就是有為法，這種自然法，沒有回還，所以叫做有為。』 『這種有為法，沒有內在、沒有外在，也沒有中間，存在於欺騙迷惑之中，沒有聚合，也沒有消散，由於從虛妄的思想產生。從無明（avidya）的緣起產生愚癡的行為，有一切法，自然運轉，沒有教導和造作，從有為的事物接受它的表相，因為顛倒，愚癡的凡夫執著于名相的緣故。』 『而明智的人，覺悟到有為法沒有邊際，不執著于有為法，沒有聚合的有法，才叫做明智。』 『明智的人分別事物的真實，有所造作的行為，滅除一切有為法。明智的人剖析一切諸行的虛無本質。』
【English Translation】 English version: The Buddha said, 'Dṛḍhadatta (name of a Bodhisattva)! Only by using true wisdom to observe can one understand the inversions of the world, hence it is said to cross over the world. When the Tathāgata appears in the world, he universally proclaims all dharmas. Worldly matters and crossing over the world are actually not two different things. By observing and realizing with true wisdom, one can proclaim the dharma of crossing over the world.' The Buddha said, 'Dṛḍhadatta (name of a Bodhisattva)! If one cannot use this method to wander in the world, one will have nowhere to return and will not be able to eliminate afflictions. Not clinging to worldly disputes, one can obtain the true meaning of the world; not clinging to crossing over the world, one can understand the words of the world. Understanding the essence of things, one can understand that attachment is illusory.' 'If one does not understand these, one cannot understand the dharma spoken by the Tathāgata, one cannot save sentient beings, and one cannot understand and fluently proclaim the dharma of crossing over the world.' 'Why? Because of using two kinds of actions, these two kinds of actions cannot understand the true meaning of worldly matters and crossing over the world. Bodhisattvas use such expedient methods to understand all dharmas, and there is nothing they do not understand about the present world and crossing over the world.' The Chapter on the Conditioned and Unconditioned in the Dṛḍhadatta Bodhisattva Sutra, Chapter Eleven The Buddha told Dṛḍhadatta (name of a Bodhisattva), 'What is meant by a Bodhisattva understanding and distinguishing between conditioned and unconditioned dharmas? What are conditioned and unconditioned dharmas? If a Bodhisattva uses true enlightenment to seek conditioned and unconditioned dharmas according to reason.' 'What is according to reason? What is seeking? Not clinging to conditioned dharmas, those who have views will naturally obtain a name, because they have already created conditioned dharmas, hence it is called conditioned. Furthermore, conditioned dharmas are falsely changing.' 'What is changing? Because they have already gathered together, they will naturally return to dissolution, using two causes to establish the root of the law of dependent origination. Using its own inherent cause to arise, all dharmas, without an author or an instigator, arise naturally, this is conditioned dharma, this natural dharma has no return, hence it is called conditioned.' 'This conditioned dharma has no inside, no outside, and no middle, it exists in deception and delusion, without gathering and without scattering, arising from false thoughts. From the condition of ignorance (avidya) arises the action of foolishness, there are all dharmas, naturally revolving, without teaching or creation, receiving its appearance from conditioned things, because of inversion, foolish ordinary people cling to the reason of names and forms.' 'While wise people, realizing that conditioned dharmas have no boundaries, do not cling to conditioned dharmas, without the dharma of gathering, are called wise.' 'Wise people distinguish the truth of things, actions that are created extinguish all conditioned dharmas. Wise people dissect the illusory nature of all actions.'
欺詐，是諸法者悉無所有，咸為自然亦無自然，從意念成一切有為。所以者何？不當奉行有為因緣。或曉無為，未曾複習有為緣行，若曉無為爾乃通耳。云何曉之？一切有為皆為不真而無有形，悉無邊際無至合會。明智觀之，不以有為至生究竟，其有為者亦無所受悉以無異，有為無為亦復無異生，宣斷有為業，是有為、是無為，斯有為相、斯無為相。彼何謂有為相？知生當死合會別離。何謂無為相？不生不滅不會無別。愚冥凡夫不能解了入斯二義，不曉有為所由起相及滅壞相，不住異相，因無相生，住于異也。若無是相，如來所說，從是相生，從是相滅，住如是相。」
佛言：「持人！如來所云一切諸法皆無有相，以能得成，無所生相，無滅壞相，無所住相。如來敷演無為之相，是相非相，其有為相不成無為導師，所以愚冥凡夫所宣道法，有為所起會歸滅盡，惟無為安。以能無為，不生不滅亦無所住，故曰無為。從其所習而令生滅，其無所習則無究盡，無行無究無異住處。其以真正解其斯慧，不致合會，有所起生而有滅也，無有異住。
「若有菩薩當作是觀，其有為法及無為法，無有不無常見如應，不睹有為及無為法，有為不見無為，無為不見有為，不見異無為，而自謂念我身有矣！真有正是見有為業，
【現代漢語翻譯】 現代漢語譯本：欺詐在於，一切諸法實際上都是空無所有的，一切都是自然而然的，沒有刻意的造作，一切有為法都由意念產生。為什麼這麼說呢？因為不應該執著于有為的因緣。或者已經理解了無為，卻從未再次修習有為的因緣和行為，如果理解了無為，才能真正通達。如何理解呢？一切有為法都是虛幻不真實的，沒有固定的形狀，沒有邊際，不會最終聚合。明智的人觀察到，不應該通過有為法來達到最終的解脫，有為法本身也沒有任何實在的承受者，一切都與空無沒有區別，有為和無為也沒有本質上的區別。斷除有為的業，區分什麼是『有為』，什麼是『無為』，這就是有為的相狀，這就是無為的相狀。那麼，什麼是有為的相狀呢？就是知道生必然有死，聚合必然有離散。什麼是無為的相狀呢？就是不生不滅，沒有聚合，沒有離散。愚昧無知的凡夫不能理解和進入這兩種意義，不明白有為法產生的根源和滅壞的相狀，不住于變化的相狀，因為沒有相而產生，卻又執著于變化。如果沒有這樣的相狀，如來所說的，就是從這樣的相狀產生，從這樣的相狀滅亡，安住于這樣的相狀。
佛說：『持人（對菩薩的稱呼）！如來說的一切諸法都沒有固定的相狀，因為能夠成就，沒有產生之相，沒有滅壞之相，沒有停留之相。如來闡述的無為之相，這個相不是真正的相。有為之相不能成為無為的導師，所以愚昧無知的凡夫所宣揚的道法，有為所產生的最終會歸於滅盡，只有無為才是安穩的。因為能夠達到無為，不生不滅，也沒有停留之處，所以稱為無為。從所修習的而使其產生和滅亡，如果沒有修習，就沒有窮盡，沒有行為，沒有窮盡，沒有不同的住處。如果真正理解了這種智慧，就不會導致聚合，有所產生就會有滅亡，沒有不同的住處。』
『如果有菩薩這樣觀察，認為有為法和無為法，沒有不是常見的，沒有如實地觀察到有為法和無為法，有為法中看不到無為法，無為法中看不到有為法，看不到與無為法的不同，卻自認為我的身體是真實存在的！真正地認為存在，正是看到了有為的業。』
【English Translation】 English version: Deception lies in the fact that all dharmas are actually empty and devoid of substance; everything is natural and without deliberate creation; all conditioned dharmas arise from intention. Why is this so? Because one should not cling to the causes and conditions of conditioned existence. Or, one has understood non-action (Wuwei, 無為), but has never again practiced the causes and conditions of conditioned actions. If one understands non-action, then one truly comprehends. How does one comprehend it? All conditioned dharmas are illusory and unreal, without fixed form, without boundaries, and will not ultimately converge. The wise observe that one should not attain ultimate liberation through conditioned dharmas; conditioned dharmas themselves have no real recipient; everything is no different from emptiness; conditioned and unconditioned are not essentially different. Cut off the karma of conditioned existence, distinguish what is 'conditioned' and what is 'unconditioned'; this is the characteristic of conditioned existence, this is the characteristic of unconditioned existence. So, what is the characteristic of conditioned existence? It is knowing that birth inevitably leads to death, and that assembly inevitably leads to separation. What is the characteristic of unconditioned existence? It is not being born, not dying, without assembly, without separation. Ignorant and unenlightened beings cannot understand and enter into these two meanings; they do not understand the origin of conditioned dharmas and the characteristics of their destruction; they do not dwell in the changing characteristics; because there is no characteristic, it arises, yet they cling to change. If there were no such characteristic, what the Tathagata (如來) speaks of is that it arises from such a characteristic, it ceases from such a characteristic, and abides in such a characteristic.'
The Buddha said: 'Holder of Virtue (Chiren, 持人, an epithet for Bodhisattvas)! What the Tathagata says is that all dharmas have no fixed characteristics, because they can be accomplished, without the characteristic of arising, without the characteristic of ceasing, without the characteristic of abiding. The characteristic of non-action that the Tathagata expounds, this characteristic is not a true characteristic. The characteristic of conditioned existence cannot become the guide to non-action, so the teachings proclaimed by ignorant and unenlightened beings, what arises from conditioned existence will ultimately return to extinction; only non-action is stable. Because one can attain non-action, not being born, not dying, and without a place to abide, it is called non-action. From what is practiced, it is made to arise and cease; if there is no practice, there is no end, no action, no end, no different dwelling place. If one truly understands this wisdom, it will not lead to convergence; what arises will cease, and there is no different dwelling place.'
'If a Bodhisattva observes in this way, thinking that conditioned and unconditioned dharmas are not impermanent, and does not truly observe conditioned and unconditioned dharmas, does not see unconditioned dharmas in conditioned dharmas, does not see conditioned dharmas in unconditioned dharmas, does not see the difference from unconditioned dharmas, yet thinks, 'My body truly exists!' Truly thinking that it exists is precisely seeing the karma of conditioned existence.'
無餘有為是諦有耳。思念妄想，其有為無為法永無所想，有為無為以無所想分別諸想，皆斷諸著以了無為，除去眾緣本凈無緣。其因本凈所睹真正，以能曉了悉無所作則無合會。菩薩能逮是有為無為，則了諸法不有不無，亦復不猗有為無為，乃逮正覺也。」
佛告持人：「若有菩薩分別五陰，曉了諸種解達六入，以能暢知十二緣，剖判四意止、五根、八道，能覺世俗度世之業，明知有為無為之事。以曉了是，逮解一切諸法之無，宣佈諸法所不達，得意力勢，解暢一切諸法章句，斷生老死心，不能絕壞，能自究竟無上正真道，成最正覺。」
持人菩薩經寶光菩薩品第十二
佛告持人：「乃往過去無央數劫不可稱計懸曠無限。爾時於世有佛，號紫金山王如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊。其紫金山王如來壽住五劫，諸聲聞眾不可計數，諸菩薩會亦不可限，無能稱了知其多少。其土熾盛，風雨時節五穀豐熟，人民安寧強不凌弱，各得其所心行平等，飲食消化不以為病，淫怒癡薄善自修身，家居義教順律清凈。彼時如來，為諸菩薩一切眾生，決諸疑網令無懷恨，頒宣菩薩道法之藏。
「時有菩薩名曰寶光，聞佛說是諸菩薩業，解陰衰入諸種十八，
【現代漢語翻譯】 現代漢語譯本： 『無餘有為是真實存在的。』思念、妄想，對於有為法和無為法永遠沒有任何想法，以沒有任何想法來區分各種想法，斷絕一切執著，從而瞭解無為的真諦，去除各種因緣，迴歸本來的清凈，沒有任何因緣。因為其根本是清凈的，所以所見才是真正的，因為能夠明白一切都是沒有造作的，所以沒有聚合。菩薩能夠達到有為和無為的境界，就能瞭解一切諸法既不是有也不是無，也不依賴有為和無為，才能達到真正的覺悟。
佛告訴持人（菩薩名）: 『如果有菩薩能夠區分五陰（色、受、想、行、識），瞭解各種界（種），理解六入（眼、耳、鼻、舌、身、意），能夠通暢地瞭解十二因緣，剖析四意止（身、受、心、法），五根（信、進、念、定、慧），八道（正見、正思惟、正語、正業、正命、正精進、正念、正定），能夠覺悟世俗和度世的事業，明白有為和無為的事情。因爲了解這些，就能理解一切諸法的空無，宣揚諸法所不能達到的境界，獲得意力，通暢地理解一切諸法的章句，斷絕生老死的心，不能斷絕和破壞，能夠自己達到無上正真道，成就最正覺。』
《持人菩薩經·寶光菩薩品》第十二
佛告訴持人（菩薩名）：『在過去無央數劫（極長的時間單位），不可稱量計算，遙遠無限的過去。那時世上有一尊佛，名為紫金山王如來（佛名）、至真（佛的稱號）、等正覺（佛的稱號）、明行成為（佛的稱號）、善逝（佛的稱號）、世間解（佛的稱號）、無上士（佛的稱號）、道法御（佛的稱號）、天人師（佛的稱號），是佛、世尊。那位紫金山王如來壽命長達五劫，聲聞眾（聽聞佛法的弟子）多得不可計數，菩薩的集會也多得無法限量，沒有人能夠完全瞭解知道他們的數量。那片土地非常繁榮昌盛，風調雨順，五穀豐登，人民安居樂業，強大的人不欺凌弱小的人，每個人都能得到自己應得的，內心平和，飲食容易消化，不會因此生病，淫慾、憤怒、愚癡都很淡薄，能夠很好地修養自身，家庭生活符合道義教化，遵守戒律，清凈無染。那時，如來為各位菩薩和一切眾生，解決各種疑問，讓他們不再心懷怨恨，宣講菩薩道法的寶藏。
『當時有一位菩薩，名叫寶光（菩薩名），聽聞佛陀宣說這些菩薩的行業，瞭解陰（五陰）、衰入（六入）、諸種（十八界）。』
【English Translation】 English version: 'The remaining conditioned existence is truly real.' Thoughts and delusions, regarding conditioned and unconditioned dharmas, never have any thoughts. Using no thoughts to distinguish various thoughts, severing all attachments, thereby understanding the truth of non-action, removing all causes and conditions, returning to original purity, without any conditions. Because its foundation is pure, what is seen is truly real, because one can understand that everything is without creation, so there is no aggregation. If a Bodhisattva can attain the realm of conditioned and unconditioned, they can understand that all dharmas are neither existent nor non-existent, and do not rely on conditioned or unconditioned, then they can attain true enlightenment.
The Buddha told Chi Ren (name of a Bodhisattva): 'If a Bodhisattva can distinguish the five skandhas (form, feeling, perception, volition, consciousness), understand the various realms (seeds), understand the six entrances (eye, ear, nose, tongue, body, mind), be able to fluently understand the twelve links of dependent origination, analyze the four foundations of mindfulness (body, feeling, mind, dharma), the five roots (faith, diligence, mindfulness, concentration, wisdom), the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), be able to awaken to worldly and world-transcending affairs, understand the matters of conditioned and unconditioned. Because of understanding these, one can understand the emptiness of all dharmas, proclaim the realm that all dharmas cannot reach, obtain the power of intention, fluently understand all the chapters and sentences of all dharmas, cut off the mind of birth, old age, and death, unable to cut off and destroy, be able to reach the unsurpassed true path by oneself, and achieve the most perfect enlightenment.'
Chapter 12, 'Bao Guang Bodhisattva' from the 'Chi Ren Bodhisattva Sutra'
The Buddha told Chi Ren (name of a Bodhisattva): 'In the past, countless kalpas (extremely long units of time), immeasurable and infinite, in that time, there was a Buddha in the world named ZI Jin Shan Wang Tathagata (name of a Buddha), the Truly Real (title of a Buddha), the Equally Rightly Awakened (title of a Buddha), Perfect in Knowledge and Conduct (title of a Buddha), Well-Gone (title of a Buddha), Understander of the World (title of a Buddha), Unsurpassed One (title of a Buddha), Tamer of Beings (title of a Buddha), Teacher of Gods and Humans (title of a Buddha), Buddha, World Honored One. That ZI Jin Shan Wang Tathagata lived for five kalpas, the assembly of Shravakas (disciples who hear the Dharma) was countless, and the assembly of Bodhisattvas was also limitless, no one could fully know their number. That land was very prosperous, the wind and rain were timely, the five grains were abundant, the people lived in peace and happiness, the strong did not bully the weak, everyone got what they deserved, their hearts were peaceful, their digestion was easy, and they did not get sick because of it, lust, anger, and ignorance were thin, they were able to cultivate themselves well, family life conformed to moral teachings, they obeyed the precepts, and were pure and undefiled. At that time, the Tathagata resolved all doubts for all Bodhisattvas and all sentient beings, so that they no longer harbored resentment, and proclaimed the treasure of the Bodhisattva's path and Dharma.
'At that time, there was a Bodhisattva named Bao Guang (name of a Bodhisattva), who heard the Buddha speak of these Bodhisattva's activities, understood the skandhas (five skandhas), the entrances (six entrances), and the realms (eighteen realms).'
十二緣起，諸根意止，八正道行，世俗度世，有為無為，即輒奉受。如是精進十二億歲，未曾發起淫怒癡心，不貪利養飲食衣服床蓐臥具病瘦醫藥，惟心精修，入如是像曉了思惟，常修精進，盡其形壽凈修梵行。在其佛所壽終之後還生本土，在於人間適生墮地，便復出家復受學斯，如是像法曉了奉行。覆在于彼六十億歲，凈修梵行心不捨遠，如是像法慕求不廢，復壽終竟還生佛國。其紫金山王如來續存，覆在其所凈修梵行，一一劫中，五返生沒終而復始。
「其紫金山王如來、至真，臨欲滅度終五劫已，因是景模博聞無量，曉了諸法，於五劫中所可聞受。觀已從佛咨講解者，逮其意力觀戴如來，便為眾生一一敷演，開發無量人，皆發無上正真道意。佛滅度后正法住世一劫，復五百返往來周旋，生於人間常出家學，奉是景模曉了正典，化無央數不可思議眾生之類皆入至行。寶光菩薩見萬億佛，最後有佛，名無量光如來、至真、等正覺，所見授決：『卻無數劫，汝當成無上正真之道，過無數劫，當復逮見億百千垓兆載諸佛，逮得正覺，號決一切議如來、至真、等正覺。諸聲聞眾不可稱計，難可限量，諸菩薩眾無央數人。其國處世人壽二劫，米穀平賤人民安隱。』
「是故，持人！菩薩大士欲逮得是如斯景模曉
【現代漢語翻譯】 現代漢語譯本：十二緣起（十二因緣，說明生命流轉的十二個環節），諸根意止（控制六根，不使其追逐外境），八正道行（通往涅槃的八條正確道路），世俗度世（在世俗中度化眾生），有為無為（有作為和無作為），我立即接受並奉行。像這樣精進修行了十二億年，未曾生起淫慾、嗔怒、愚癡之心，不貪圖利益供養、飲食衣服、床鋪臥具、醫藥，只是專心精進修行，進入這種狀態，明瞭地思考，常常精進修行，盡其一生清凈地修持梵行（清凈的行為）。在那尊佛的教化下壽命終結之後，又回到本土，在人間出生落地時，就再次出家，再次學習這種修行方式，像這樣明瞭地奉行。又在那裡修行了六十億年，清凈地修持梵行，心中不曾遠離，像這樣慕求佛法，從不懈怠，壽命終結后又往生到佛國。紫金山王如來（佛名）繼續住世，我又在他那裡清凈地修持梵行，每一個劫（極長的時間單位）中，五次經歷生死輪迴，最終又重新開始。 『紫金山王如來（佛名）、至真（佛的稱號），臨近涅槃時，經歷了五個劫（極長的時間單位），因此景模（人名）博聞強記，通達明瞭各種佛法，在五個劫（極長的時間單位）中所能聽聞和接受的佛法。觀察之後，向佛請教講解，獲得佛的意念和力量，觀察並敬戴如來，便為眾生一一敷演講解，啓發了無數的人，都發起了無上正真道意（追求最高智慧的心）。佛涅槃后，正法住世一個劫（極長的時間單位），我又五百次往來周旋，生於人間，常常出家學習，奉行這種修行方式，明瞭正典，教化了無數不可思議的眾生，都進入了至高的修行。寶光菩薩（菩薩名）見到了萬億尊佛，最後有一尊佛，名叫無量光如來（佛名）、至真（佛的稱號）、等正覺（佛的稱號），所見到的佛為他授記：『經過無數劫（極長的時間單位），你將成就無上正真之道，再經過無數劫（極長的時間單位），你將再次見到億百千垓兆載諸佛，獲得正覺，號為決一切議如來（佛名）、至真（佛的稱號）、等正覺（佛的稱號）。』諸聲聞眾（聽聞佛法而證悟的弟子）不可稱量，難以估量，諸菩薩眾（追求菩提的修行者）無數。那個國土的世界，人民壽命為二劫（極長的時間單位），米穀豐收，人民安樂。 『所以，持人（人名）！菩薩大士想要獲得這種修行方式，明瞭……』
【English Translation】 English version: The twelve Nidānas (twelve links of dependent origination, explaining the twelve stages of the cycle of life), the control of the senses, the practice of the Eightfold Path (the eight correct paths to Nirvana), worldly salvation, conditioned and unconditioned (actions), I immediately accept and practice them. Having diligently practiced like this for twelve billion years, I have never given rise to lust, anger, or delusion. I do not crave benefits, offerings, food, clothing, bedding, or medicine. I only focus on diligent practice, entering into such a state, clearly contemplating, constantly cultivating diligence, and purely practicing Brahmacharya (pure conduct) for the rest of my life. After the end of my life under the teaching of that Buddha, I returned to my homeland. When I was born into the human world, I renounced the world again and studied this practice again, clearly practicing it in this way. I practiced there for sixty billion years, purely cultivating Brahmacharya, never abandoning it in my heart. I sought the Dharma in this way without ceasing. After the end of my life, I was reborn in the Buddha-land. The Tathāgata Zijing Shan Wang (name of a Buddha) continued to dwell in the world, and I purely practiced Brahmacharya under him. In each Kalpa (extremely long unit of time), I experienced the cycle of birth and death five times, and ultimately started again. 『The Tathāgata Zijing Shan Wang (name of a Buddha), the Perfectly Enlightened One, near the time of Nirvana, having experienced five Kalpas (extremely long unit of time), therefore Jingmo (name of a person) was learned and had a great memory, understanding all the Dharmas, all the Dharmas that could be heard and received in five Kalpas (extremely long unit of time). After observing, he asked the Buddha for explanations, obtained the Buddha's intention and power, observed and revered the Tathāgata, and then explained them to all beings one by one, enlightening countless people, all of whom gave rise to the intention of the Supreme Perfect Enlightenment (the mind to pursue the highest wisdom). After the Buddha entered Nirvana, the True Dharma remained in the world for one Kalpa (extremely long unit of time). I traveled back and forth five hundred times, born into the human world, often renouncing the world to study, practicing this way, understanding the Sutras, and teaching countless inconceivable beings, all of whom entered the supreme practice. Bodhisattva Baoguang (name of a Bodhisattva) saw trillions of Buddhas, and finally there was a Buddha named Tathāgata Wuliangguang (name of a Buddha), the Perfectly Enlightened One, the Perfectly Awakened One, and the Buddha he saw prophesied to him: 『After countless Kalpas (extremely long unit of time), you will attain the Supreme Perfect Enlightenment, and after countless Kalpas (extremely long unit of time), you will again see hundreds of thousands of trillions of Buddhas, attain Perfect Enlightenment, and be named Tathāgata Jueyiqieyi (name of a Buddha), the Perfectly Enlightened One, the Perfectly Awakened One.』 The Shravakas (disciples who attain enlightenment by hearing the Dharma) are immeasurable and difficult to estimate, and the Bodhisattvas (practitioners who seek Bodhi) are countless. In that world, the people live for two Kalpas (extremely long unit of time), the rice and grain are abundant, and the people are peaceful.』 『Therefore, Chiren (name of a person)! Bodhisattvas wish to obtain this practice, to understand...』
了正典，當精進學受持諷誦是經典要。」
佛復告持人：「若有菩薩學是經典，逮權方便常修四法。何謂為四？一曰棄家捐業行作沙門、二曰舍于憒鬧習在閑居、三曰住清凈戒行不違闕、四曰去離懈怠精思不廢，是為四。以行是四勤求博聞，常立忍辱疾逮四法。何謂為四？一曰雖生天下常住中國、二曰因值佛世不在邊地、三曰常奉正法終無相違、四曰悉除罪蓋無復殃釁，是為四。若有菩薩學如是像經典之要，輒逮力勢，佈施清凈、戒禁無穢、忍辱、精進、一心、智慧，聖明無瑕，以建是法致權方便。
「又復，持人！菩薩學斯立知止足閑居功德，懷無蓋哀愍于眾生，以用大哀入于眾生，然後乃學如是像法解了要行。
「又其菩薩入總持門學於勤修。何謂得入總持門而學勤修？志慕勤思曉了量法，方便觀察奉無限行。又解了觀諸定意門諸要法門，入不可計因緣正行，逮致如是比像力勢，曉一切法分別諸法，得意力勢以能曉了，斷生老病死，志強無怯不失正法，乃成無上正真道意逮最正覺。」
佛復告持人：「若有菩薩通總持門，普能曉了一切諸法言辭所趣，以用一事入百千事，以用道力分別諸法無所不達。又若菩薩逮定意門入音聲，便入無限定意門辭。以得入是，了若干品一切法門，以入一切
【現代漢語翻譯】 現代漢語譯本：『爲了正法，應當精進學習、接受、奉持、諷誦這些經典要義。』
佛陀又告訴持經人：『如果有菩薩學習這些經典，獲得權巧方便，應當經常修習四種法。哪四種呢？一是捨棄家庭和產業，出家修行做沙門（梵文：śrāmaṇa，指出家修道者）；二是捨棄喧鬧的環境，習慣於住在清靜的地方；三是安住于清凈的戒律，行為沒有違犯和缺失；四是去除懈怠，精進思考而不廢止。這就是四種。通過修行這四種，勤奮尋求廣博的知識，常立於忍辱，迅速獲得四種法。哪四種呢？一是雖然生在天下，常住在中土（指文化中心）；二是因為遇到佛陀出世，不在邊遠地區；三是常常奉行正法，始終沒有違背；四是完全消除罪惡的覆蓋，沒有再受災禍。這就是四種。如果有菩薩學習像這樣經典中的要義，就能獲得力量和威勢，佈施清凈，戒律沒有污穢，忍辱，精進，一心，智慧，聖明沒有瑕疵，用以建立這些法，達到權巧方便。』
『還有，持經人！菩薩學習這些，確立知足、閑居的功德，懷著沒有遮蓋的哀憫之心對待眾生，用大慈悲進入眾生之中，然後才學習像這樣的佛法，瞭解其中的要義並付諸行動。』
『還有，那些菩薩進入總持門（梵文：dhāraṇī-mukha，指記憶和保持佛法教義的法門），學習勤奮修行。怎樣才能進入總持門而學習勤奮修行呢？立下志願，勤奮思考，明瞭通達各種法，用方便之法觀察，奉行無限的修行。又能瞭解觀察各種禪定之門，各種重要的法門，進入不可計量的因緣正行，獲得像這樣的力量和威勢，瞭解一切法，分別各種法，得意于這種力量和威勢，從而能夠了解，斷除生老病死，意志堅強而不怯懦，不失去正法，才能成就無上正等正覺的意願，獲得最正確的覺悟。』
佛陀又告訴持經人：『如果有菩薩通達總持門，普遍能夠了解一切諸法的言辭所指，用一件事進入百千件事，用道的力量分別諸法，沒有不通達的。還有，如果菩薩獲得禪定之門，進入音聲，就能進入無限定意門辭。因為能夠進入這些，瞭解若干品的一切法門，從而進入一切。』
【English Translation】 English version: 'For the sake of the true Dharma, one should diligently study, accept, uphold, and recite these essential points of the scriptures.'
The Buddha further told the Dharma-holder: 'If there are Bodhisattvas who study these scriptures, attaining skillful means, they should constantly cultivate four practices. What are the four? First, renouncing home and possessions, practicing as a śrāmaṇa (Sanskrit: śrāmaṇa, meaning a renunciate practitioner); second, abandoning noisy environments, becoming accustomed to dwelling in quiet places; third, abiding in pure precepts, with conduct free from violations and deficiencies; fourth, eliminating laziness, diligently contemplating without ceasing. These are the four. By practicing these four, diligently seeking extensive knowledge, constantly abiding in patience, one quickly attains four qualities. What are the four? First, although born in the world, one constantly dwells in the central lands (referring to cultural centers); second, because one encounters the Buddha's appearance in the world, one is not in remote regions; third, one constantly upholds the true Dharma, never deviating from it; fourth, one completely eliminates the covering of sins, with no further calamities. These are the four. If there are Bodhisattvas who study the essential points of scriptures like these, they can attain strength and power, giving purely, with precepts free from defilement, patience, diligence, one-mindedness, wisdom, and flawless sacred understanding, using these to establish these Dharmas, attaining skillful means.'
'Furthermore, Dharma-holder! Bodhisattvas who study these, establishing the merits of knowing contentment and dwelling in solitude, cherish unconditioned compassion towards sentient beings, using great compassion to enter into sentient beings, and then study such Dharma images, understanding the essential points and putting them into practice.'
'Moreover, those Bodhisattvas enter the dhāraṇī-mukha (Sanskrit: dhāraṇī-mukha, referring to the gateway of remembering and retaining the teachings of the Dharma), learning diligent practice. How does one enter the dhāraṇī-mukha and learn diligent practice? By aspiring with determination, diligently contemplating, clearly understanding the measure of all Dharmas, observing with skillful means, and practicing limitless cultivation. Furthermore, understanding and observing the various gates of samādhi, the various essential Dharma gates, entering immeasurable causal correct practices, attaining such strength and power, understanding all Dharmas, distinguishing all Dharmas, taking delight in this strength and power, thereby being able to understand, cutting off birth, old age, sickness, and death, with a strong and fearless will, not losing the true Dharma, one can then accomplish the intention of unsurpassed, complete, and perfect enlightenment, attaining the most correct awakening.'
The Buddha further told the Dharma-holder: 'If there are Bodhisattvas who are versed in the dhāraṇī-mukha, universally able to understand the meaning of all Dharmas, using one thing to enter into hundreds of thousands of things, using the power of the Path to distinguish all Dharmas, with nothing not understood. Furthermore, if Bodhisattvas attain the gates of samādhi, entering into sound, they can then enter into the unlimited gates of samādhi and speech. Because they are able to enter into these, understanding all the Dharma gates of various categories, thereby entering into all.'
諸法道門，頒宣諸法靡不蒙濟。又其菩薩奉行智慧，以是慧力曉了諸想，勤解想已以是慧力逮一切法疾通無礙。
「又若菩薩曉了無量定意門行，以住是地，普致一切十方法。又若菩薩曉了無量總持門行，解不可計定意門力，以定意門暢不可限眾法之元，以是道地普入諸法靡所不通。又其菩薩甚能曉了觀世間行，極復分別有為無為，奉行諸法心所不著有為無為，行如是像一切諸法，疾解諸法逮得明慧。
「又菩薩行權方便，勤察一切諸法本無所行，雖作是觀不為世事，不著世法亦無所猗，如是像法疾得曉了一切諸法，分別諸法，意力施財剖判章句，斷除生老死意行具足。
「是故，持人！菩薩大士於是摸法而度無極。何謂為四？於斯法典奉如道義、勤修正法、於斯經典逮無掛礙、普入道慧。」
持人菩薩經往古品第十三
佛告持人：「乃往過去無央數劫，不可稱計長遠無限。爾時，有佛號無量光超殊王如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師、佛、世尊。其佛世時，聲聞眾不可計數，大會無限，諸菩薩會不可稱載。其佛在世時壽一劫。
「又彼佛土皆以七寶而遍覆成，七寶樹生周匝圍繞，以用莊嚴一切諸樹，殊異珍琦交露帳覆。又諸樹下皆施師
【現代漢語翻譯】 現代漢語譯本： 諸法之道門，廣佈諸法沒有不蒙受救濟的。菩薩奉行智慧，以這智慧之力明瞭各種念想，勤奮地理解念想后，以這智慧之力迅速通達一切法，毫無阻礙。 又如果菩薩明瞭無量禪定之門，安住於此地，普遍達到一切十方之法。又如果菩薩明瞭無量總持之門，理解不可計數的禪定之門的力量，以禪定之門暢通無量眾法之源，以這道地普遍進入諸法，沒有不通達的。菩薩非常善於明瞭觀察世間的修行，極其透徹地分別有為法和無為法，奉行諸法，內心不執著于有為法和無為法，像這樣修行，迅速理解諸法，獲得明慧。 又菩薩施行權巧方便，勤奮地觀察一切諸法，本來就沒有什麼可執著的修行，雖然這樣觀察，但不為世俗之事所動，不執著於世俗之法，也沒有什麼可以依靠的，像這樣的法，迅速能夠明瞭一切諸法，分別諸法，意念之力、施捨之財、剖析判斷文章語句，斷除生老死，意念修行圓滿具足。 因此，持人（菩薩名）！菩薩大士憑藉這摸法而度過無極的境界。什麼叫做四種摸法？對於這些法典，奉行如道義、勤奮修正法、對於這些經典達到沒有掛礙、普遍進入道之智慧。」 持人菩薩經往古品第十三 佛告訴持人（菩薩名）：「在過去無央數劫（極長的時間單位），不可稱量計算的漫長無限的時間以前。那時，有佛名為無量光超殊王如來（佛名），至真（佛的稱號），等正覺（佛的稱號），明行成為（佛的稱號），善逝（佛的稱號），世間解（佛的稱號），無上士（佛的稱號），道法御（佛的稱號），天人師（佛的稱號），佛（佛的稱號），世尊（佛的稱號）。那位佛住世的時候，聲聞眾（聽聞佛法而證悟的人）不可計數，大會無限，諸菩薩的集會不可稱量。那位佛在世的壽命為一個劫（極長的時間單位）。 又那佛的國土都用七寶（金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙）遍佈覆蓋而成，七寶樹生長在四周環繞，用來莊嚴一切樹木，奇異的珍寶交相輝映，用帷帳覆蓋。又在各種樹下都施設師
【English Translation】 English version: The gate of all Dharmas, spreading all Dharmas, none are not saved. Furthermore, Bodhisattvas uphold wisdom, and with this power of wisdom, they understand all thoughts. Diligently understanding thoughts, they swiftly comprehend all Dharmas without obstruction with this power of wisdom. Moreover, if a Bodhisattva understands the practice of limitless Samadhi gates, abiding in this ground, they universally attain all Dharmas of the ten directions. Furthermore, if a Bodhisattva understands the practice of limitless Dharani gates, understanding the power of immeasurable Samadhi gates, with the Samadhi gates, they unrestrictedly open the source of countless Dharmas. With this ground of the path, they universally enter all Dharmas, without anything they do not penetrate. Furthermore, the Bodhisattva is very skilled at understanding the practice of observing the world, thoroughly distinguishing between conditioned and unconditioned Dharmas. Upholding all Dharmas, their minds are not attached to conditioned or unconditioned Dharmas. Practicing in this way, they swiftly understand all Dharmas and attain clear wisdom. Moreover, Bodhisattvas practice skillful means, diligently observing that all Dharmas originally have nothing to cling to in practice. Although they observe in this way, they are not moved by worldly affairs, not attached to worldly Dharmas, and have nothing to rely on. With such a Dharma, they can quickly understand all Dharmas, distinguish Dharmas, and with the power of intention, the wealth of giving, and the ability to analyze and judge sentences, they cut off birth, old age, and death, and their practice of intention is complete. Therefore, O Holder of the Dharma (Bodhisattva's name)! The great Bodhisattvas cross over the boundless realm by means of this 'touching' of the Dharma. What are the four 'touchings'? Regarding these Dharma texts, uphold them as the meaning of the path, diligently correct the Dharma, attain no hindrance in these scriptures, and universally enter the wisdom of the path. Chapter Thirteen: Past Events of the Dharanimdhara Bodhisattva Sutra The Buddha told Dharanimdhara (Bodhisattva's name): 'In the past, countless kalpas (extremely long time units) ago, immeasurable and infinitely long. At that time, there was a Buddha named Immeasurable Light Superb King Tathagata (Buddha's name), the Truly Real (Buddha's title), the Equally Rightly Awakened One (Buddha's title), Perfect in Knowledge and Conduct (Buddha's title), Well-Gone (Buddha's title), Understander of the World (Buddha's title), Unsurpassed One (Buddha's title), Tamer of Beings (Buddha's title), Teacher of Gods and Humans (Buddha's title), Buddha (Buddha's title), World Honored One (Buddha's title). At the time of that Buddha, the assembly of Shravakas (those who attain enlightenment by hearing the Dharma) was countless, the great assembly was limitless, and the assembly of Bodhisattvas was immeasurable. The lifespan of that Buddha was one kalpa (extremely long time unit).' Furthermore, that Buddha's land was entirely covered with the seven treasures (gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearl, agate), and seven-jeweled trees grew all around, used to adorn all the trees, with extraordinary treasures interweaving and covering the canopies. Moreover, under all the trees, seats were provided.
子床，其諸床上細好帛㲲裹樹布床，一切諸床琉璃為足，以赤真珠而挍諸樹，自然薰香合成諸葉，華常茂盛而圍旋之。其樹前自然浴池有八味水，其水底沙悉以水精車𤦲赤真珠合成。又以三寶造成浴池，其諸浴池自生青蓮紅黃白蓮華。又諸池水以七寶作挍飾欄楯，一切欄楯地平如掌。
「又其佛土清凈無穢，其佛國土寶樹熾盛，猶忉利天晝度大樹，嚴飾巍巍明月珠樹，諸億千充滿佛土，其光悉照覆日月耀令不復現。其諸寶樹琦珍交露，出好音聲哀鸞眾鳥，天諸玉女歌音樂聲，如是軟音普流佛土，無三惡趣不犯諸惡，不為眾生喧雜句說，惟以敷演如斯像法智度無極，是菩薩藏化無央數諸人物眾，一日皆發道心，其本發心志存大道，便悉具足道品之法。
「如是，持人！其無量光超殊王如來、至真，因其方便化不可計無央數載眾生髮道心，今生下方去此佛土，在彼佛土成菩薩行。佛滅度后正法存立，竟至半劫時，佛滅度后正法便沒。
「有一菩薩名意無限，從下方佛剎來生此土。其國去斯十佛世界，適生未久年十六歲，便舍捐業行作沙門，在無量光超殊王佛所咨受經典，臨法沒時為諸菩薩宣佈陰種一切諸入分別解義，聞如是像精進之行，在於斯法所度無極攝權方便。因是德本，彼土複決，見億數佛普蒙
【現代漢語翻譯】 現代漢語譯本：子床（兒童床），其他的床上用精美的絲綢軟墊包裹著樹木做成的床，所有的床都用琉璃做腳，用紅色真珠裝飾樹木，自然產生的薰香與樹葉融合，花朵常開不敗，環繞四周。樹前有自然形成的浴池，池中有八種味道的水，池底的沙子全部用水晶和紅色真珠製成。又用三寶（佛、法、僧）建造浴池，浴池中自然生長出青蓮、紅蓮、黃蓮、白蓮。池水邊用七寶裝飾欄桿，所有的欄桿地面都平坦如手掌。
『此外，那佛土清凈沒有污穢，佛國土中寶樹繁茂，就像忉利天（Trayastrimsa）的晝度大樹一樣，裝飾著巍峨明亮的明月珠樹，無數的樹木充滿佛土，它們的光芒完全遮蔽了日月的光輝，使其不再顯現。寶樹上閃耀著奇異的露珠，發出美妙的聲音，哀鸞和各種鳥類，天上的玉女歌唱音樂，這樣的柔和聲音遍佈佛土，沒有三惡趣（地獄、餓鬼、畜生），不犯各種惡行，不為眾生的喧鬧言語所擾，只是宣揚如是佛法，智慧達到極致，這是菩薩的寶藏，教化無數的人們，一天之內都發起道心，他們原本發心立志于大道，便都具備了修道的各種方法。』
『像這樣，持人（修行者）！無量光超殊王如來（Immeasurable Light, Supreme King Tathagata），憑藉他的方便法門，教化不可計數的人們發起道心，現在從下方的佛土來到這裡，在那佛土成就菩薩的修行。佛陀滅度后，正法存在，直到半劫的時間，佛陀滅度后，正法便會消失。』
『有一位菩薩名叫意無限（Unlimited Intention），從下方的佛剎來到此土。那個國家距離這裡有十個佛世界，他剛出生不久，年僅十六歲，便捨棄世俗的事務，出家修行，在無量光超殊王佛（Immeasurable Light, Supreme King Buddha）那裡請教經典，在佛法即將消失的時候，為諸位菩薩宣講五陰（Skandha）、十二入（Ayatana）等一切諸法的分別解釋，聽聞如此精進的修行，對於此法所度化的無極攝權方便。因為這樣的功德，那個國土再次決定，見到無數的佛陀普遍蒙受。』
【English Translation】 English version: Child's beds, and other beds adorned with fine silk cushions wrapped around tree-trunk frames. All the beds have bases made of lapis lazuli, with the trees embellished with red pearls. Naturally produced incense blends with the leaves, and the flowers are perpetually blooming and encircling the beds. In front of the trees are naturally formed bathing ponds containing water with eight flavors. The sand at the bottom of the ponds is entirely composed of crystal and red pearls. Furthermore, the bathing ponds are constructed with the Three Jewels (Buddha, Dharma, Sangha), and within the ponds naturally grow blue lotuses, red lotuses, yellow lotuses, and white lotuses. The pond waters are bordered by railings decorated with the Seven Treasures, and all the railing surfaces are as flat as the palm of a hand.
'Moreover, that Buddha-land is pure and without defilement. The treasure trees in that Buddha-land flourish, like the Great Tree of Delight in the Trayastrimsa Heaven. Adorning it are majestic and luminous moon-pearl trees, countless in number, filling the Buddha-land. Their light completely covers and surpasses the radiance of the sun and moon, causing them to no longer appear. The treasure trees shimmer with exquisite dewdrops, emitting beautiful sounds, the cries of sorrowful luan birds, and the music of heavenly jade maidens. Such gentle sounds pervade the Buddha-land. There are no Three Evil Realms (hell, hungry ghosts, animals), no transgressions of evil deeds, and no disturbances from the clamorous speech of beings. Only the exposition of such Dharma, wisdom reaching its ultimate, the treasury of Bodhisattvas, transforming countless beings, all of whom awaken the aspiration for enlightenment in a single day. Their original aspiration is to be devoted to the Great Path, and they all possess the methods of practice on the path.'
'Thus, O Holder of the Dharma! The Tathagata Immeasurable Light, Supreme King (Amitabha), through his skillful means, transforms countless beings, causing them to awaken the aspiration for enlightenment. Now, from the Buddha-lands below, they come to this place, and in that Buddha-land, they accomplish the practices of a Bodhisattva. After the Buddha's Parinirvana, the Proper Dharma will remain for half a kalpa, and then the Proper Dharma will disappear.'
'There is a Bodhisattva named Unlimited Intention (Anantabuddhi), who comes from a Buddha-land below. That country is ten Buddha-worlds away from here. He was born not long ago, and at the age of sixteen, he renounced worldly affairs and became a Shramana (ascetic). He consulted the scriptures with the Buddha Immeasurable Light, Supreme King (Amitabha), and when the Dharma was about to disappear, he proclaimed to the Bodhisattvas the distinctions and explanations of the five skandhas (aggregates), the twelve ayatanas (sense bases), and all other dharmas. Hearing of such diligent practice, he was able to master the expedient means of the immeasurable power of this Dharma. Because of this merit, that land was again determined, and countless Buddhas were universally blessed.'
斯法，所生之處常識宿命，皆以幼童不娶妻室凈修梵行，以家有信出為沙門，所生之處逮得意力，常所受身成就功勛。而最後世，逮得無上正真之道，為最正覺，號曰無量光珠王如來、至真、等正覺。若有菩薩疾欲得成佛，逮一切智具足佛道，在後五濁臨法欲沒，當勤志成如是像法輒受宣佈，盡以愛樂常行精進，最後末俗受是經典，德勛無量，諷誦奉行為他人說，福不可喻。」
持人菩薩經颰陀和五百人品第十四
爾時，颰陀和等五百菩薩、橋曰兜菩薩，即從坐起長跪叉手，前白佛言：「我等世尊最後末世，臨法滅時當受是法，住於後世五濁之世，擁護正典持是景摸，諷誦奉持廣為人說。」
復有無數諸菩薩等，各從坐起長跪叉手，諦視佛面，各興至愿：「我等，世尊最後末世，被弘誓鎧受是景摸，順斯深妙佛所宣慧。諸菩薩等所積德本，道品之藏並使具足，所在游居當擁護法，聞是經像益加喜樂受持諷誦，宣示未達深入大猷。」
時佛忻笑，口中五色光出，遍照三千大千佛土，地六返震動。賢者阿難即從坐起，長跪叉手，前白佛言：「佛何因笑？既笑當有意，光明普照地即大動。」
佛告阿難：「汝寧見此諸菩薩眾住立我前，在後末世當護正法，被弘誓鎧以救危厄？佛識念之往無數
【現代漢語翻譯】 現代漢語譯本：斯法（Sifa）菩薩，他所出生的地方常常能夠回憶起前世的經歷，並且從小就以童子的身份不娶妻室，清凈地修行梵行。因為家中具有對佛法的信心而出家成為沙門（Shramana，佛教出家人的通稱），所出生的地方能夠獲得意力（iddhi-bala，神通力），常常所受之身成就功勛。並且在最後的一世，獲得無上正真之道，成為最正覺者，名號為無量光珠王如來（Amitaprabha-ratnaraja-tathagata）、至真、等正覺。如果有菩薩想要快速成佛，獲得一切智慧，具足佛道，在後世五濁惡世，佛法將要隱沒之時，應當勤奮立志，成就這樣的佛像法，經常接受和宣講，完全以愛樂之心常常精進修行，在最後的末法時代接受這部經典，所獲得的德行功勛是無量的，諷誦奉行並且為他人宣說，所獲得的福報是不可比喻的。」
持人菩薩經颰陀和五百人品第十四
當時，颰陀和（Bhadraka）等五百位菩薩、橋曰兜（Kaundinya）菩薩，立即從座位上起身，長跪合掌，向前對佛說：「世尊，我們將在最後的末法時代，佛法將要滅亡之時，接受這部佛法，住在後世五濁惡世之中，擁護正典，持守這部經像，諷誦奉持，廣泛地為他人宣說。」
又有無數的諸位菩薩等，各自從座位上起身，長跪合掌，專注地看著佛的面容，各自發起了宏大的誓願：「世尊，我們將在最後的末法時代，披上弘誓鎧甲，接受這部經像，順應這深奧微妙的佛所宣說的智慧。諸位菩薩等所積累的德行根本，以及道品（bodhipaksika-dharmas，菩提分法，即三十七道品）的寶藏，都使之具足圓滿，無論在哪裡遊歷居住，都應當擁護佛法，聽到這部經像更加歡喜快樂，受持諷誦，宣示給那些尚未通達的人，使他們深入這偉大的謀略。」
當時，佛陀歡喜地笑了，口中放出五種顏色的光芒，普遍照耀三千大千世界，大地六種方式震動。賢者阿難（Ananda）立即從座位上起身，長跪合掌，向前對佛說：「佛陀因為什麼而笑？既然笑了必定有其原因，光明普遍照耀，大地立即震動。」
佛陀告訴阿難（Ananda）：「你難道沒有看見這些菩薩大眾站立在我的面前，在後來的末法時代將要護持正法，披上弘誓鎧甲來拯救危難嗎？佛陀的識念能夠憶念到過去無數劫的事情。
【English Translation】 English version: Sifa Bodhisattva, wherever he is born, he can always remember his past lives. From childhood, he remains a celibate, not marrying, and purely practices Brahma-conduct. Because his family has faith in the Dharma, he leaves home to become a Shramana (Buddhist renunciate). Wherever he is born, he attains the power of iddhi (iddhi-bala, supernatural powers), and his body constantly achieves meritorious deeds. And in his last life, he attains the unsurpassed, true, and correct path, becoming the Most Perfectly Enlightened One, named Amitaprabha-ratnaraja-tathagata (Immeasurable Light Jewel King Thus Come One), the Utmost Truth, the Equally and Correctly Enlightened One. If there are Bodhisattvas who quickly desire to become Buddhas, attain all wisdom, and fully possess the Buddha-path, they should diligently aspire to accomplish such image-Dharma in the future age of the Five Turbidities when the Dharma is about to decline. They should frequently accept and proclaim it, completely with loving joy, constantly practicing diligently. In the final degenerate age, those who accept this scripture will have immeasurable virtue and merit. Reciting, upholding, and speaking it for others will bring immeasurable blessings.'
Chapter Fourteen: The Bhadraka and Five Hundred People of the Sutra of the Bodhisattva Who Upholds [the Dharma]
At that time, Bhadraka (Bhadraka) and the five hundred Bodhisattvas, and the Bodhisattva Kaundinya (Kaundinya), immediately rose from their seats, knelt with palms together, and said to the Buddha, 'World Honored One, in the final degenerate age, when the Dharma is about to perish, we will accept this Dharma, dwell in the future age of the Five Turbidities, protect the correct scriptures, uphold this image, recite and uphold it, and widely speak it for others.'
Again, countless Bodhisattvas and others, each rose from their seats, knelt with palms together, and gazed intently at the Buddha's face, each making a great vow: 'World Honored One, in the final degenerate age, we will don the armor of great vows, accept this image, and follow this profound and subtle wisdom proclaimed by the Buddha. May the roots of virtue accumulated by the Bodhisattvas, and the treasury of the bodhipaksika-dharmas (thirty-seven factors of enlightenment), be fully complete. Wherever we travel and reside, we shall protect the Dharma. Hearing this scripture, we will increase our joy and delight, accept, uphold, and recite it, and proclaim it to those who have not yet understood, enabling them to deeply enter this great plan.'
At that time, the Buddha smiled joyfully, and five-colored light emanated from his mouth, universally illuminating the three thousand great thousand world-systems, and the earth shook in six ways. The Venerable Ananda (Ananda) immediately rose from his seat, knelt with palms together, and said to the Buddha, 'For what reason does the Buddha smile? Since you smile, there must be a reason. The light universally illuminates, and the earth immediately shakes.'
The Buddha told Ananda (Ananda), 'Have you not seen these Bodhisattva assemblies standing before me, who in the future degenerate age will protect the correct Dharma, and don the armor of great vows to rescue those in danger? The Buddha's consciousness can remember countless kalpas in the past.'
劫，于諸佛所被如是像弘誓之鎧，面從諸佛受斯經法持護三品，開導無數眾生之類，令是等來在於佛所，承三品義受是正法今立佛前，然後末世法臨沒時，多所開化未達眾生，如令受佛三品正法。在於賢劫諸佛興見，亦當從受千佛訓誨三品正法，又將來世諸佛聖所咸受亦然。
「是等，阿難！諸族姓子！功勛名德不可得察，莫能稱計所行經法。是諸族姓子！安隱眾生而供養，假使如來班宣是等，以受正道安隱眾生，皆以不信。若不信者長夜不安，墮于惡趣。
「又復，阿難！當爲汝等現其證明，如斯等類安隱眾生，正使三千世界一切眾生，皆由想行故墮地獄。假使大眾在地獄中，有一人生告地獄人：『無得恐怖，當爲汝等一一道利，以時方便出大地獄苦惱之患。』則以己身一一濟之，移著安處一一人故，無數千歲忍在地獄，未曾懈廢普令致安。
「阿難！其人于眾生慈愍弘哀，寧增多不？出大地獄立大安隱？」
阿難言：「甚多！甚多！天中天！」
佛言：「假使彼人顯示神足如是巍巍，令眾生類立第一最有為之安，長樂無極成大哀愍，皆逮覆護其功德福，非心所思非言可暢。」
佛告阿難：「今故語汝，如彼菩薩于大地獄，出無數眾立之永安，所愍眾生若合集是，前所安隱順
【現代漢語翻譯】 現代漢語譯本： 『劫（kalpa，極長的時間單位），于諸佛處披上如是弘大的誓願之鎧甲，當面從諸佛處接受這部經法，秉持守護三品（三種品德或修行階段），開導無數的眾生，使他們來到佛的處所，領受三品的意義，接受這正法。現在我立於佛前，即使在末法時代，正法將要隱沒之時，也要多多開化尚未覺悟的眾生，使他們能夠接受佛的三品正法。在賢劫（bhadrakalpa，現在這個賢善之劫）諸佛出現時，也應當從諸佛處接受千佛的訓誨和三品正法，又在將來的世代，于諸佛聖處，也同樣接受這些教誨。』
『阿難（Ānanda，佛陀的十大弟子之一）！這些人，這些善男子！他們的功勛名德是無法衡量的，無法計算他們所修行的經法。這些善男子！他們安穩眾生並供養，即使如來宣揚這些人，因為他們接受正道並安穩眾生，人們都會不相信。如果不相信，就會長夜不安，墮入惡趣。』
『阿難！我再為你們展現一個證明，像這些人安穩眾生，即使三千世界（trisahasra-mahasahasra-lokadhatu，一個巨大的宇宙結構）的一切眾生，都因為妄想和行為而墮入地獄。假設大眾在地獄中，有一個人告訴地獄中的人：『不要恐怖，我將為你們一一開導，以適當的方法使你們脫離大地獄的痛苦。』然後以自身的力量一一救濟他們，將他們安置在安穩之處，爲了每一個人，無數千歲忍受在地獄，從未懈怠，普遍地使他們得到安樂。』
『阿難！這個人對於眾生的慈悲憐憫之心，是更多還是更少呢？從大地獄中救出眾生，使他們得到大安穩？』
阿難說：『非常多！非常多！天中天（devatideva，對佛陀的尊稱）！』
佛說：『假設這個人顯示神通，如此偉大，使眾生得到第一和最有為的安樂，長久快樂沒有窮盡，成就大慈悲憐憫，都得到覆護，他的功德福報，不是心所能思量的，也不是言語可以表達的。』
佛告訴阿難：『現在我告訴你，像那位菩薩（bodhisattva，為求證悟而修行的人）在大地獄中，救出無數眾生，使他們得到永久的安樂，他所憐憫的眾生如果聚集在一起，比之前所安穩的眾生還要多。』
【English Translation】 English version: 『Kalpa (kalpa, an extremely long period of time), at the places of all the Buddhas, having donned such a grand armor of vows, face-to-face receiving this sutra from all the Buddhas, upholding and protecting the three phẩms (three virtues or stages of practice), guiding countless sentient beings, causing them to come to the Buddha's place, receiving the meaning of the three phẩms, and accepting this true Dharma. Now I stand before the Buddha, and even in the Dharma-ending age, when the true Dharma is about to disappear, I will greatly enlighten the sentient beings who have not yet awakened, so that they can receive the Buddha's three phẩms of true Dharma. In the Bhadrakalpa (bhadrakalpa, the present virtuous kalpa) when the Buddhas appear, I should also receive the teachings of the thousand Buddhas and the three phẩms of true Dharma from the Buddhas, and in future generations, in the holy places of the Buddhas, I will also receive these teachings in the same way.』
『Ānanda (Ānanda, one of the Buddha's ten great disciples)! These people, these good men! Their merits and virtues are immeasurable, and it is impossible to calculate the sutras they practice. These good men! They bring peace to sentient beings and make offerings, and even if the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) proclaims these people, because they accept the true path and bring peace to sentient beings, people will not believe it. If they do not believe, they will be uneasy for a long night and fall into evil realms.』
『Ānanda! I will show you another proof, like these people who bring peace to sentient beings, even if all the sentient beings in the trisahasra-mahasahasra-lokadhatu (trisahasra-mahasahasra-lokadhatu, a vast cosmic structure) fall into hell because of their delusions and actions. Suppose in the hells, there is one person who tells the people in hell: 'Do not be afraid, I will guide you one by one, and use appropriate methods to free you from the suffering of the great hell.' Then, with his own power, he will rescue them one by one, placing them in a safe place, and for each person, he will endure in hell for countless thousands of years, never slacking, and universally bringing them peace.』
『Ānanda! Is this person's compassion and pity for sentient beings more or less? Rescuing sentient beings from the great hell and giving them great peace?』
Ānanda said: 『Very much! Very much! Devatideva (devatideva, a respectful title for the Buddha)!』
The Buddha said: 『Suppose this person displays supernatural powers, so great, that sentient beings obtain the first and most active peace, lasting happiness without end, accomplishing great compassion and pity, and all are covered and protected, his merits and blessings are beyond the mind's comprehension and cannot be expressed in words.』
The Buddha told Ānanda: 『Now I tell you, like that Bodhisattva (bodhisattva, one who practices to attain enlightenment) in the great hell, rescuing countless sentient beings and giving them eternal peace, the sentient beings he pities, if gathered together, are more than the sentient beings he previously brought peace to.』
和眾生，使濟大難至有為安，百倍、千倍、億萬倍、巨億萬倍，不如族姓子受是像經。所以者何？計其所興有為之安，有極盡矣！不至無為、不離貪慾、不致滅度、逮神通正覺之業，不成寂志泥洹之要。
「又，阿難！是諸菩薩，建立眾生無上大安一切智業。又是菩薩，以大士法志學道乘，建立佛道度諸眾生，立諸聲聞、緣覺之地，勸助佛法修菩薩行住于大道。斯諸族姓子，勸助眾生行菩薩法，不料佛教咨啟大雄，受立弘慈成一切智故功無限。」
佛言：「阿難！由是正法，若千劫中若無數劫，不可計限億百載劫，懸邈如是。諸佛世尊常不空間，展轉相教，及余無數億百千垓劫，轉復相度使成佛，而無窮功故無限。所以者何？億千百佛本住宿世，行菩薩業建立佛道，斯等之類在在所生，受是經典各用勸助，逮無上正真之道成最正覺。將來之世無數菩薩，多所開化不可計眾，以是勸助具足佛法，成無上正真之道也。
「如是，阿難！諸族姓子訓立眾生，一切智安無上大道。欲平等有法父母者，正當謂之諸佛菩薩道法父母。今是菩薩擁護自歸普得自立，是所謂安颰陀和，橋曰兜等五百人等，則法父母，斯諸菩薩護是正典。族姓子、族姓女等，不違佛教，亦不絕一切智本，于將來世臨法欲沒，為諸眾生建
【現代漢語翻譯】 現代漢語譯本 與眾生相比，即使能使眾生脫離大難，獲得有為之安樂，縱然是百倍、千倍、億萬倍、巨億萬倍的功德，也不如善男子、善女人受持這部《像經》的功德大。這是什麼原因呢？因為所興起的有為之安樂，終究是有窮盡的！不能達到無為之境，不能脫離貪慾，不能達到滅度，不能成就神通正覺的功業，不能成就寂靜涅槃的要道。
『此外，阿難！這些菩薩，建立眾生無上大安的一切智慧之業。這些菩薩，以大丈夫之法立志學習佛道，建立佛道以度化眾生，安立聲聞、緣覺的果位，勸助佛法，修菩薩行，安住于大道。這些善男子，勸助眾生修行菩薩法，不惜請教於佛陀，接受教誨，弘揚慈悲，成就一切智慧，所以功德是無限的。』
佛說：『阿難！由於這部正法，即使經歷千劫、無數劫，不可計數億百載劫，時間如此遙遠。諸佛世尊常常沒有間斷，輾轉相教，以及其餘無數億百千垓劫，輾轉相度，使眾產生佛，而功德無窮無盡。這是什麼原因呢？因為億千百佛過去世修行菩薩業，建立佛道，這些人在生生世世，受持這部經典，各自用以勸助他人，最終證得無上正真之道，成就最正覺。將來之世無數菩薩，開化眾多不可計數的眾生，用這部經典勸助他人，具足佛法，成就無上正真之道啊。』
『像這樣，阿難！這些善男子訓導眾生，獲得一切智慧之安樂，成就無上大道。想要平等地對待有法的父母，就應當稱他們為諸佛菩薩的道法父母。現在這些菩薩擁護自己，普遍獲得自立，就像安颰陀和（An颰陀和，姓名），橋曰兜（橋曰兜，姓名）等五百人等，就是他們的道法父母，這些菩薩護持這部正典。善男子、善女人等，不違背佛教，也不斷絕一切智慧的根本，在將來末法時代，為眾生建立……』
【English Translation】 English version Compared to sentient beings, even if one could deliver them from great suffering and bring them the peace of conditioned existence, even if it were a hundredfold, a thousandfold, a millionfold, or a billionfold, it would not be as great as the merit of a virtuous man or woman receiving and upholding this Image Sutra. Why is that? Because the peace of conditioned existence that is brought about is ultimately finite! It cannot reach the unconditioned state, cannot be free from greed, cannot attain liberation, cannot achieve the works of supernormal powers and perfect enlightenment, and cannot accomplish the essential path to tranquil Nirvana.
'Furthermore, Ananda! These Bodhisattvas establish the work of unsurpassed great peace and all-wisdom for sentient beings. These Bodhisattvas, with the Dharma of great beings, aspire to study the path of Buddhahood, establish the path of Buddhahood to liberate all sentient beings, establish the grounds for Sravakas and Pratyekabuddhas, encourage and assist the Buddha-dharma, cultivate the practice of Bodhisattvas, and abide in the Great Path. These virtuous men encourage and assist sentient beings to practice the Bodhisattva Dharma, not hesitating to consult the Buddha, receive teachings, promote compassion, and achieve all-wisdom, therefore their merit is limitless.'
The Buddha said: 'Ananda! Because of this Correct Dharma, even if it passes through thousands of kalpas, countless kalpas, immeasurable billions of kalpas, the time is so remote. The Buddhas, World-Honored Ones, constantly without interruption, teach each other in turn, and for countless billions of kalpas, they cross over and lead each other to become Buddhas, and their merit is endless. Why is that? Because billions of Buddhas in past lives cultivated the Bodhisattva path, established the Buddha path, and these beings in every life, receive and uphold this Sutra, each using it to encourage others, ultimately attaining the unsurpassed, perfectly true path, and achieving the most perfect enlightenment. In the future, countless Bodhisattvas will enlighten countless sentient beings, using this Sutra to encourage others, fulfilling the Buddha-dharma, and achieving the unsurpassed, perfectly true path.'
'Thus, Ananda! These virtuous men instruct sentient beings, attain the peace of all-wisdom, and achieve the unsurpassed Great Path. If one wishes to equally treat the parents of the Dharma, one should call them the Dharma-parents of all Buddhas and Bodhisattvas. Now these Bodhisattvas protect themselves, universally attain self-establishment, like Anbattakhora (Anbattakhora, a name), Qiaoyuedou (Qiaoyuedou, a name) and the five hundred others, they are the Dharma-parents, these Bodhisattvas protect this Correct Canon. Virtuous men and virtuous women, do not violate the Buddha's teachings, nor cut off the root of all-wisdom, in the future age when the Dharma is about to perish, establish for sentient beings...'
立大護，住在大哀開益一切，以是勸助在於末世，而安護之不墮惡趣，令無數千億菩薩若無數佛共嗟嘆！是族姓子等，功勛之德不能究竟。所以者何？是諸族姓名勛至德不可思議。」
佛告阿難：「佛無數劫億千兆載，合集積累是正法寶。其受是法族姓子等，十方無數不可計會。諸佛世尊游無限土，今現在者咸共擁護，學是法者皆令安隱。」
佛言：「阿難！天上世間，悉為是等諸族姓子，稽首敬禮歸命咨受，十方諸佛悉嗟嘆之，所演經法以示不逮。
「阿難！佛以豫印印是族姓決一切疑，若后末世受如是像無上正法，持諷誦說宣佈同學，是族姓子及族姓女，以為疾近一切智業。臨法滅時，聞是景摸深妙經法懷喜信者，佛以授決行菩薩乘。如是至真最後末世愛護是法，建立己身而愛樂法。佛以勸助，是諸族姓子及族姓女，而不誹謗斯深妙法。佛預授決諸聲聞乘，見彌勒佛出現於世，諸漏已盡無有愛慾，用受信是深妙法故，未曾誹謗致是功報。」
佛言：「若菩薩學聞是深法信樂悅豫，亦皆授決。在於彌勒如來世時，出家學寂而復誓願，乃有殊特。佛謂是族姓子女，德本調柔功勛無際，臨法欲沒最後末世，受斯深法奉行精進，德不可量巍巍如是。」
持人菩薩經囑累品第十五
爾
【現代漢語翻譯】 現代漢語譯本： 『立大護（建立偉大的保護），安住于大慈悲，開啟利益一切眾生，因此勸勉幫助末法時代的眾生，使他們安穩地不墮入惡道，令無數千億菩薩乃至無數佛陀共同讚歎！這些善男子等，他們的功德是無法窮盡的。為什麼呢？因為這些善男子的功德至德是不可思議的。』 佛告訴阿難：『佛陀在無數劫、億千兆載的時間裡，彙集積累了這正法寶藏。那些接受此法的善男子等，遍佈十方無數不可計數的世界。諸佛世尊游化于無限的國土，現在都共同擁護，學習此法的人都讓他們安穩。』 佛說：『阿難！天上世間，都為這些善男子等，稽首敬禮，歸命接受，十方諸佛都讚歎他們，所演說的經法顯示了他們的殊勝。』 『阿難！佛以預先的印記印證這些善男子，決斷一切疑惑。如果在後來的末法時代，接受這樣的無上正法，持誦、演說、宣佈、共同學習，這些善男子及善女子，就能迅速接近一切智慧。在佛法將要滅亡的時候，聽到這深奧微妙的經法而心懷歡喜信受的人，佛會為他們授記，讓他們行菩薩道。像這樣至真至誠的人，在最後的末法時代愛護此法，建立自身而喜愛此法。佛會勸勉幫助這些善男子及善女子，使他們不誹謗這深奧微妙的法。佛預先授記那些聲聞乘的修行者，將來會見到彌勒佛出現在世間，那時他們諸漏已盡，沒有愛慾，因為信受這深奧微妙的法，未曾誹謗，才得到這樣的功德果報。』 佛說：『如果菩薩學習聽聞這甚深之法，信樂歡喜，也都會得到授記。在彌勒如來出世的時候，出家修學寂靜，並且發殊勝的誓願。佛稱讚這些善男子善女子，他們的德行根本調柔，功德無邊無際，在佛法將要隱沒的最後的末法時代，接受這甚深之法，奉行精進，他們的功德不可衡量，巍巍殊勝就是這樣。』 《持人菩薩經·囑累品》第十五 當時
【English Translation】 English version: 'Establishing great protection, dwelling in great compassion, opening and benefiting all beings, therefore encouraging and assisting beings in the Dharma-ending age, so that they may be secure and not fall into evil realms, causing countless trillions of Bodhisattvas and even countless Buddhas to jointly praise! These sons and daughters of good families, their merits and virtues cannot be exhausted. Why? Because the merits and supreme virtues of these sons and daughters of good families are inconceivable.' The Buddha told Ananda: 'The Buddha has gathered and accumulated this treasure of the true Dharma for countless kalpas, trillions of years. Those sons and daughters of good families who receive this Dharma are in countless, immeasurable worlds in the ten directions. The Buddhas, World Honored Ones, travel in limitless lands, and now they all jointly protect and keep safe those who study this Dharma.' The Buddha said: 'Ananda! Beings in the heavens and on earth all bow their heads, pay homage, take refuge, and receive instruction from these sons and daughters of good families. All the Buddhas in the ten directions praise them, and the sutras they expound show their excellence.' 'Ananda! The Buddha uses a pre-ordained seal to certify these sons and daughters of good families, resolving all doubts. If, in the later Dharma-ending age, they receive such unsurpassed true Dharma, uphold, recite, expound, proclaim, and study it together, these sons and daughters of good families will quickly approach all wisdom. When the Dharma is about to perish, those who hear this profound and subtle sutra and embrace it with joy and faith will be predicted by the Buddha to practice the Bodhisattva path. Such truly sincere people, in the final Dharma-ending age, cherish this Dharma, establish themselves, and love this Dharma. The Buddha will encourage and assist these sons and daughters of good families, so that they do not slander this profound and subtle Dharma. The Buddha pre-ordains those of the Sravaka vehicle to see Maitreya Buddha (the future Buddha) appear in the world, at which time their outflows will be exhausted and they will be without desire, because they have faith in this profound and subtle Dharma and have never slandered it, thus attaining such merit and reward.' The Buddha said: 'If Bodhisattvas study and hear this profound Dharma with joy and faith, they will also receive prediction. When Maitreya Tathagata (the future Buddha) appears in the world, they will leave home to study tranquility and make special vows. The Buddha praises these sons and daughters of good families, whose virtuous roots are gentle and harmonious, and whose merits are boundless. In the final Dharma-ending age when the Dharma is about to disappear, they receive this profound Dharma, practice diligently, and their virtue is immeasurable and majestic.' Chapter Fifteen: Entrustment of the Dharanimdhara Bodhisattva Sutra At that time
時，持人菩薩前白佛言：「愿佛建吾以轉法者不求名利，最後末世聞是正典，顯發忻悅受微妙義，以是之故疾解諸法，逮分別慧速得意力，剖判諸法曉了道慧，所生之處識念不忘，以大法光照於十方。」
佛言：「持人！若有菩薩觀是法品，大智慧業無極明本，積大功德不可限量。若將來世受是法品持諷誦讀，及余深經菩薩篋藏，諸度無極勤心奉行，魔事因緣不能得便，不為罪蓋之所覆蔽。佛預授決見兩三佛，輒當逮得無所從生法忍，其得忍者亦當得是無上道品，自解諸法而得自在，嚴凈佛土具足聲聞，受其道教奉菩薩行。
「如是，持人！佛下印封斷一切疑，最後末世現得四義自在之業，行菩薩大士法，受是經典而擁護之，被弘誓鎧。何謂為四？一曰受己德本甚大無極，不可限量不可計會；二曰當爲眾生顯發善元；三曰咨受如來正法經要；四曰執持法藏無央數佛所宣道化；是為四。
「復有四法，最後末世將護深法。何謂為四？一曰攝取精進在弊惡世受行正法；二曰若在厄難第一苦毒諍亂正法，所持法品人共鬥時，化令和合擁護正法；三曰行發忍辱具足仁和；四曰在於末世心不懷恨，往來周旋常行慈愍；是為四，得致深法疾逮一切智。」
爾時，颰陀和橋曰兜、五百菩薩及余菩薩，聞佛說
【現代漢語翻譯】 現代漢語譯本：
當時，持人菩薩上前對佛說：『愿佛陀建立我，使我成為轉法輪者，不求名利，在最後的末世聽到這部正典，顯現出發自內心的喜悅，接受這微妙的義理，因此迅速理解諸法，獲得分別智慧，快速得到意力，剖析判斷諸法，明瞭通曉道之智慧，所生之處記憶不忘，以大法光明照耀十方。』 佛說：『持人！如果有菩薩觀察這部法品，這是大智慧之業，是無極光明的根本，積累的功德不可估量。如果將來之世接受這部法品，受持諷誦讀，以及其他的甚深經典，菩薩的篋藏，各種度無極之法，勤心奉行，魔事因緣不能得其方便，不被罪惡的覆蓋所遮蔽。佛陀預先授記，將會見到兩三尊佛，就將獲得無所從生法忍（Anutpattika-dharma-kshanti），得到此忍的菩薩也將獲得這無上道品，自己理解諸法而得自在，莊嚴清凈佛土，具足聲聞（Śrāvaka），接受他們的道教，奉行菩薩行。 『像這樣，持人！佛陀下印封，斷除一切疑惑，在最後的末世顯現獲得四種自在之業，行菩薩大士之法，接受這部經典而擁護它，披上弘誓鎧甲。什麼是四種呢？一是接受自己德本甚大，無極，不可估量，不可計數；二是應當為眾生顯發善的根源；三是諮詢接受如來正法經要；四是執持法藏，無數佛所宣說的道化；這就是四種。 『又有四種法，在最後的末世護持甚深之法。什麼是四種呢？一是在弊惡之世攝取精進，受行正法；二是在厄難、第一苦毒、諍亂正法時，所持法品的人互相爭鬥時，化解使之和合，擁護正法；三是修行發起忍辱，具足仁和；四是在於末世心中不懷恨，往來周旋常行慈悲憐憫；這就是四種，能得到甚深之法，迅速獲得一切智（Sarvajña）。』 當時，颰陀和橋曰兜（Bhadrapāla），五百菩薩及其他菩薩，聽聞佛陀所說。
【English Translation】 English version:
At that time, the Bodhisattva Holder of the Dharma (Dharanimdhara Bodhisattva) stepped forward and said to the Buddha: 'May the Buddha establish me as a turner of the Dharma wheel, seeking neither fame nor profit, so that in the final degenerate age, upon hearing this correct Dharma, I may manifest heartfelt joy, accept this subtle meaning, and thereby quickly understand all dharmas, attain discriminating wisdom, swiftly gain the power of intention, dissect and judge all dharmas, clearly comprehend the wisdom of the path, and in every place of rebirth, never forget my mindfulness, illuminating the ten directions with the great light of Dharma.' The Buddha said: 'Holder of the Dharma! If there are Bodhisattvas who contemplate this Dharma chapter, which is the work of great wisdom, the root of limitless light, accumulating immeasurable merit, and if in the future they receive this Dharma chapter, upholding, reciting, chanting, and reading it, as well as other profound sutras, the treasury of Bodhisattvas, diligently practicing all Perfections (Pāramitā), the causes and conditions of demonic affairs will not find an opportunity, and they will not be obscured by the covering of sins. The Buddha will pre-ordain them, and they will see two or three Buddhas, and they will attain the Acceptance of the Non-origination of Dharmas (Anutpattika-dharma-kshanti), and those who attain this Acceptance will also attain this supreme path, understanding all dharmas themselves and gaining freedom, adorning and purifying Buddha lands, fully endowed with Hearers (Śrāvaka), receiving their teachings and practicing the Bodhisattva path.' 'Thus, Holder of the Dharma! The Buddha seals and confirms, cutting off all doubts, that in the final degenerate age, they will manifest and attain the work of four kinds of freedom, practicing the Dharma of great Bodhisattvas, receiving this sutra and protecting it, donning the armor of great vows. What are the four? First, receiving one's own root of virtue, which is vast, limitless, immeasurable, and uncountable; second, they should reveal the source of goodness for all beings; third, consulting and receiving the essential meaning of the Tathagata's correct Dharma; fourth, upholding the Dharma treasury, the teachings expounded by countless Buddhas; these are the four. 'Furthermore, there are four dharmas for protecting the profound Dharma in the final degenerate age. What are the four? First, embracing diligence and practicing the correct Dharma in a degenerate and evil age; second, if in times of hardship, extreme suffering, and disputes over the correct Dharma, when those who uphold the Dharma chapter are fighting with each other, transforming them to reconcile and unite, protecting the correct Dharma; third, cultivating and developing forbearance, fully endowed with benevolence and harmony; fourth, in the final age, not harboring resentment in their hearts, constantly practicing loving-kindness and compassion in their comings and goings; these are the four, which enable one to attain the profound Dharma and quickly achieve omniscience (Sarvajña).' At that time, Bhadrapāla, five hundred Bodhisattvas, and other Bodhisattvas, heard what the Buddha said.
是道品正法，咸住佛前，心自念言：「於後末世擁護正法。」
佛以右掌摩諸菩薩，而告之曰：「諸族姓子！佛無數劫而積習是無上正真道，成大寶藏，甚用勤苦忍遭困厄，所濟無限使得大安，捨身之安而憂一切，乃致道法成最正覺，以累仁等。若有學誦逮是法者，廣為四輩而敷演義。若三品法欲毀壞時，當建立護，爾乃震揚無極大光。」
佛重累：「族姓子等！如來猶父，諸賢如子；佛猶國君，諸仁如臣。父慈子孝君正臣忠，天下和平，吾無數劫習是正法道德寶藏，令普流佈八極上下。諸天人民一切慈孝自歸命佛，佛以大哀皆共蒙濟。」
爾時，諸菩薩眾從颰陀和、橋曰兜等五百群眾，稽首佛足前白佛言：「承佛聖旨，任力盡意，將護末世佛所宣教，惟愿如來建立垂恩，最後末世，令斯正法道寶之藏，使普流佈八方上下，一切皆蒙。」
佛加威神說是法品，有無央數不可計會諸菩薩眾，得一生補處，德本道慧皆以備悉。無數億千諸天人民，皆發道心，佛悉授決，于將來世皆得佛道，各有名號。
佛說如是，持人菩薩及一切菩薩、颰陀和、橋曰兜等五百群眾，四部眾會，諸天、世人、阿修羅，聞佛所說，莫不歡喜，作禮而去。
持人菩薩經卷第四
【現代漢語翻譯】 現代漢語譯本：這些是關於道品正法的教義，他們都聚集在佛陀面前，心中默唸：『在未來的末法時代，我們將擁護這正法。』 佛陀用右手撫摸著各位菩薩，並告訴他們：『各位善男子！我歷經無數劫積累修習這無上正真之道，成就了巨大的寶藏，其中經歷了無數的勤勞、困苦和忍耐，救濟了無量眾生，使他們得到大安樂。我捨棄自身的安樂而憂慮一切眾生，最終成就了道法，證得最正覺，並將這成果留給你們。如果有人學習、誦讀並理解這些法，要廣泛地為四眾弟子敷演其義。如果三品佛法將要毀壞時，你們應當挺身而出，建立守護，從而震動宣揚這無極的光明。』 佛陀再次強調：『各位善男子！如來就像父親，各位賢者就像兒子；佛就像國君，各位仁者就像臣子。父親慈愛，兒子孝順；國君正直，臣子忠誠，天下就能太平。我歷經無數劫修習這正法道德的寶藏，就是要讓它普遍流佈到八方上下。諸天人民一切眾生都以慈孝之心歸命于佛，佛以大慈悲心共同救濟他們。』 這時，諸位菩薩大眾，包括從颰陀和（Bhadraka）和橋曰兜（Gaudaka）等五百位菩薩，向佛陀頂禮，稟告佛陀說：『我們領受佛陀的聖旨，將盡力盡意地守護末法時代佛陀所宣說的教義，惟愿如來能夠建立並垂恩，在最後的末法時代，使這正法道寶的寶藏，能夠普遍流佈到八方上下，一切眾生都能蒙受利益。』 佛陀以威神之力宣說了這部法品，有無數不可計數菩薩大眾，獲得了『一生補處』的地位，他們的德行、根本、道慧都已完備。無數億千諸天人民，都發起了菩提心，佛陀都為他們授記，預言他們在未來的世間都將證得佛道，各自有不同的名號。 佛陀說完這些話，持人菩薩（Dharanimdhara Bodhisattva）及一切菩薩、颰陀和（Bhadraka）、橋曰兜（Gaudaka）等五百位菩薩，以及四部眾會，諸天、世人、阿修羅，聽聞佛陀所說，無不歡喜，作禮而去。 《持人菩薩經》卷第四
【English Translation】 English version: These are the teachings on the Path of Enlightenment, and they all gathered before the Buddha, thinking in their hearts: 'In the future degenerate age, we will protect this Right Dharma.' The Buddha stroked the Bodhisattvas with his right palm and said to them: 'O noble sons! I have accumulated and practiced this unsurpassed Right and True Path for countless kalpas, achieving a great treasure. In this process, I have experienced countless diligence, hardship, and endurance, saving immeasurable beings and bringing them great peace and happiness. I have forsaken my own peace and worried about all beings, and finally achieved the Dharma, attaining the Most Perfect Enlightenment, and leaving this achievement to you. If anyone learns, recites, and understands these teachings, they should widely expound their meaning to the fourfold assembly. If the three categories of Dharma are about to be destroyed, you should stand up, establish protection, and thereby shake and proclaim this immeasurable light.' The Buddha emphasized again: 'O noble sons! The Tathagata is like a father, and you virtuous ones are like sons; the Buddha is like a ruler, and you benevolent ones are like ministers. When the father is kind and the son is filial, when the ruler is upright and the minister is loyal, the world will be at peace. I have practiced this treasure of Right Dharma and morality for countless kalpas, precisely to let it spread universally to the eight directions, above and below. All gods and people, all beings, with hearts of kindness and filial piety, take refuge in the Buddha, and the Buddha, with great compassion, will jointly save them.' At this time, the assembly of Bodhisattvas, including the five hundred Bodhisattvas from Bhadraka (Bhadraka) and Gaudaka (Gaudaka), bowed to the Buddha's feet and reported to the Buddha: 'We receive the Buddha's sacred decree and will do our best to protect the teachings proclaimed by the Buddha in the future degenerate age. We only wish that the Tathagata can establish and bestow grace, so that in the final degenerate age, this treasure of the Right Dharma can spread universally to the eight directions, above and below, and all beings can benefit.' The Buddha, with his majestic power, proclaimed this Dharma chapter. Countless and immeasurable Bodhisattvas attained the position of 'Awaiting One Lifetime to Buddhahood,' and their virtues, roots, and wisdom of the Path were all complete. Countless billions of gods and people all aroused the Bodhi mind, and the Buddha predicted that they would all attain Buddhahood in the future, each with a different name. After the Buddha finished speaking, Dharanimdhara Bodhisattva (Dharanimdhara Bodhisattva) and all the Bodhisattvas, Bhadraka (Bhadraka), Gaudaka (Gaudaka), and the five hundred Bodhisattvas, as well as the fourfold assembly, the gods, humans, and asuras, hearing what the Buddha had said, were all delighted, paid homage, and departed. The Dharanimdhara Bodhisattva Sutra, Volume Four