T15n0631_佛說法律三昧經
大正藏第 15 冊 No. 0631 佛說法律三昧經
No. 631
佛說法律三昧經
吳月支國居士支謙奉 詔譯
聞如是：
一時佛游于摩竭提國，與大比丘眾俱，及諸菩薩、四部弟子、天人、龍神一切大會。
佛告眾會：「有法律三昧，菩薩學者當以和順調其情性，深入微妙，不得輕慢。所以者何？未深入者，不識三學功德厚薄，或以放恣，失其本意。當知是輩有十二事，自墮大罪，終不可悔。何謂十二？有人學道，不得明師，見聞未廣而自貢高，欲求名字，謗菩薩法，以為不要，妄造嘩說言我師說，既已自墮復墮他人。此如獼猴毒羹之喻，但欲害彼，不知還自殺。是一自燒。
「有人學菩薩法藏，得聞深經，未曾問師，不知義趣，自用隨意，及以輕慢成就菩薩。是二自燒。
「有人已學深經，中道更墮弟子學者，毀笑大道以為迂遠。是三自燒。
「有人學不深入，但欲依道全保其命，不解道理，專行謗訕深經大法。是四自燒。
「有人雖學，無有至意，但欲容身，虛飾自可，得經好語，與非其人，令到見者，諂意啤呲以為不然，聚踧偽骸，造謗長短，慾望其譽。是為五自燒。
「有人頑闇，嫉妒賢能，常懷毒心向講法者，
【現代漢語翻譯】 現代漢語譯本 《佛說法律三昧經》
吳月支國居士支謙奉詔譯
我聽聞是這樣的：
一時，佛陀在摩竭提國游化，與眾多大比丘、諸菩薩、四部弟子、天人、龍神等一切大眾在一起。
佛陀告訴大眾：『有一種名為法律三昧的法門，菩薩行者應當以和順的態度調伏自己的情性，深入其中，不可輕慢。為什麼呢？因為沒有深入的人，不瞭解三學的功德深淺，或者因此放縱自己，失去其本意。應當知道這類人有十二種行為，會讓自己墮入大罪，最終無法悔改。什麼是十二種呢？有人學道，沒有遇到明師，見聞不廣卻自以為是，想要追求名聲，誹謗菩薩法，認為不重要，胡亂編造言論說這是我老師說的，既讓自己墮落又使他人墮落。這就像獼猴吃毒羹的比喻，只想害別人，卻不知道反而害了自己。這是第一種自焚的行為。
有人學習菩薩法藏，聽聞了甚深經典，卻不曾請教老師，不瞭解其中的義理和趣味，自作主張，隨意解釋，並且輕慢成就菩薩之道。這是第二種自焚的行為。
有人已經學習了甚深經典，卻在中途退轉，反而成為弟子學者，譭謗嘲笑大道，認為迂腐遙遠。這是第三種自焚的行為。
有人學習佛法不深入，只想依靠佛道來保全性命，不理解其中的道理，專門誹謗甚深經典和大法。這是第四種自焚的行為。
有人雖然學習佛法，卻沒有真誠的意願，只想混日子，虛偽地裝飾自己，得到經典中的好句子，卻告訴不應該告訴的人，讓見到的人用諂媚的語氣批評，認為不對，聚集在一起偽裝，製造誹謗和議論，希望得到讚譽。這是第五種自焚的行為。
有人愚頑昏暗，嫉妒賢能，常常懷著惡毒的心對待講法的人。
【English Translation】 English version The Buddha Speaks the Dharma-Regulation Samadhi Sutra
Translated by Layman Zhi Qian of the Yuezhi Kingdom of Wu under Imperial Decree
Thus have I heard:
At one time, the Buddha was traveling in the country of Magadha, accompanied by a large assembly of Bhikshus, as well as Bodhisattvas, the fourfold assembly of disciples, Devas, Nagas, and all the great assemblies.
The Buddha told the assembly: 'There is a Dharma-Regulation Samadhi. Bodhisattva learners should harmonize and subdue their dispositions with it, deeply penetrate its subtleties, and not be disrespectful. Why? Because those who have not deeply penetrated it do not recognize the depth of merit of the Three Learnings, and may become unrestrained, losing their original intention. You should know that such people have twelve actions that cause them to fall into great sins, which they can never repent. What are the twelve? Some people study the Way but do not find a wise teacher. Their knowledge and experience are limited, yet they are arrogant. They seek fame and slander the Bodhisattva Dharma, considering it unnecessary. They fabricate false statements, saying, 'My teacher said this.' They cause themselves to fall and cause others to fall as well. This is like the analogy of a monkey eating poisonous soup, only wanting to harm others, not knowing that it will kill itself. This is the first self-immolation.
'Some people study the Bodhisattva Dharma treasury, hear profound sutras, but never ask a teacher. They do not understand the meaning and interest, and they use their own ideas arbitrarily, and they disrespect the accomplishment of the Bodhisattva path. This is the second self-immolation.
'Some people have already studied profound sutras, but halfway they regress and become disciples and learners, ridiculing the Great Way as being circuitous and distant. This is the third self-immolation.
'Some people study without deep penetration, only wanting to rely on the Way to preserve their lives. They do not understand the principles and specialize in slandering profound sutras and great Dharma. This is the fourth self-immolation.
'Some people, although they study, have no sincere intention, only wanting to get by, falsely embellishing themselves. They obtain good words from the sutras and give them to the wrong people, causing those who see them to criticize with flattery, thinking it is not so. They gather together in false appearances, creating slander and gossip, hoping to gain praise. This is the fifth self-immolation.
'Some people are stubborn and ignorant, jealous of the wise and capable, and always harbor poisonous thoughts towards those who preach the Dharma.'
不惟道德，但貪利養。是六自燒。
「有始入學，從明師得決，不念恩德，反有人工言：『我自知』，既不自解，亦不肯復從師問經，此無反覆，罪不輕矣。是七自燒。
「若已發菩薩意，欲學佛經道，隨師不久，禮節未閑，聲聞師說，有權方便，未達其趣，妄飾虛辭，非法解之，復以微意瞻師所行，自用為是，遂失權慧，入魔羅網。是八自燒。
「學有畔棄。何謂畔棄？謂從明師得解權慧，見深入者，不數請問，中道懈怠，更懷毒心，念師所短，已墮非法，不自覺知，違道失智，謂之畔棄。是九自燒。
「有人以曉微妙權慧而更不敬，廢經輕罪，為枝掖說，于屏處言：『師無所知。我已從學，其說皆非。自今不當復與從事。』令無知者信用其言，斯已自飲毒，復飲他人毒。是十自燒。
「有人學道，從明師得深經。有信菩薩至心行者，欲從求學，斷絕不與，呼為不賢。有但聲聞，未曾見經，信戒未立，此人索經，為反與之，便以俗語比方解之，轉相教誑，令真道薄淡，自取大罪，復誤他人。是十一自燒。
「有人雖學，無有至信，不識真偽，不畏於罪，曲媚豪強，不解道者，隨毀佛法，誹比丘僧。此輩既自墮八難，復增成人罪。是十二自燒。
「犯此罪者，不可悔除。
【現代漢語翻譯】 現代漢語譯本 不光注重道德修養，卻只貪圖供養和利益。這是第六種自我焚燒。
『有人剛開始學習，從有智慧的老師那裡得到了訣竅，卻不念及老師的恩德，反而自以為是地說：「我自己知道。」既不能自己理解，也不肯再向老師請教經義，這樣沒有反思和改正，罪過不輕啊。』這是第七種自我焚燒。
『如果已經發了菩薩心，想要學習佛經，跟隨老師不久，禮節還不熟悉，聽到聲聞乘的老師講說，其中有權巧方便，卻不能理解其中的真意，隨意用虛假的言辭來裝飾，用不符合佛法的方式來解釋，又用輕視的心態來揣測老師的行為，自以為是，於是喪失了權巧和智慧，進入了魔的羅網。』這是第八種自我焚燒。
『學習有背叛和拋棄。什麼叫做背叛和拋棄呢？就是說從有智慧的老師那裡得到了理解權巧和智慧的方法，見到理解更深入的人，卻不經常請教，中途懈怠，反而懷有惡毒的心，想著老師的缺點，已經墮入了非法之中，自己卻不知道，違背了正道，喪失了智慧，這就叫做背叛和拋棄。』這是第九種自我焚燒。
『有人因為懂得一些微妙的權巧和智慧，就更加不尊敬老師，廢棄經典，輕視罪過，用旁枝末節的說法來掩蓋，在私下裡說：「老師沒有什麼真知灼見。我曾經向他學習，他所說的都是錯誤的。從今以後不應該再和他交往。」讓不明真相的人相信他的話，這已經是自己喝毒藥，又給別人喝毒藥。』這是第十種自我焚燒。
『有人學習佛道，從有智慧的老師那裡得到了精深的經典。有真心實意修行的菩薩，想要向他求學，卻斷絕不給，稱他們為不賢。有隻修聲聞乘的人，沒有見過經典，信戒還沒有建立，這個人向他索要經典，反而給他，就用世俗的語言來比喻解釋，互相欺騙，使真正的佛道變得淺薄，自己招致大罪，又誤導了他人。』這是第十一種自我焚燒。
『有人雖然學習，卻沒有真誠的信心，不能識別真假，不畏懼罪過，曲意逢迎有權有勢的人，不理解佛道的人，隨意詆譭佛法，誹謗比丘僧。這些人既自己墮入八難之中，又增加了他人的罪過。』這是第十二種自我焚燒。
『犯了這些罪過的人，不可以懺悔消除。』
【English Translation】 English version Not only focusing on morality, but only greedy for offerings and benefits. This is the sixth self-immolation.
'Someone who has just begun to study, having obtained the key from a wise teacher, does not remember the teacher's kindness, but instead arrogantly says, 'I know it myself.' Being unable to understand on their own, they are also unwilling to ask the teacher about the meaning of the scriptures again. This lack of reflection and correction is a serious offense.' This is the seventh self-immolation.
'If one has already developed the Bodhisattva mind and desires to study the Buddhist scriptures, but does not follow the teacher for long, is not familiar with etiquette, and hears the teachings of the Shravaka (聲聞) (Hearer) teacher, which contain skillful means (權巧方便) (upaya), but cannot understand their true meaning, arbitrarily embellishes with false words, interprets them in a way that does not conform to the Dharma, and then speculates on the teacher's actions with a contemptuous attitude, considering themselves to be correct, thus losing skillfulness and wisdom, and entering the net of Mara (魔) (demon).』 This is the eighth self-immolation.
'Learning has betrayal and abandonment. What is meant by betrayal and abandonment? It means that having obtained the method of understanding skillfulness and wisdom from a wise teacher, but not frequently seeking advice from those with deeper understanding, becoming lazy midway, and instead harboring malicious thoughts, thinking about the teacher's shortcomings, having already fallen into illegality without realizing it, violating the right path, and losing wisdom, this is called betrayal and abandonment.' This is the ninth self-immolation.
'Someone who, because they understand some subtle skillfulness and wisdom, becomes even more disrespectful to the teacher, abandons the scriptures, belittles offenses, uses peripheral explanations to cover up, and says in private, 'The teacher has no real knowledge. I once studied with him, and what he said was all wrong. From now on, I should no longer associate with him.' Causing those who do not know the truth to believe his words, this is already drinking poison oneself and giving poison to others to drink.' This is the tenth self-immolation.
'Someone who studies the Buddhist path, having obtained profound scriptures from a wise teacher. If there are Bodhisattvas who sincerely practice and want to learn from him, he cuts them off and does not give them the scriptures, calling them unworthy. If there are those who only practice the Shravaka (聲聞) (Hearer) path, who have not seen the scriptures, and whose faith and precepts have not been established, and this person asks him for the scriptures, he gives them to him instead, and uses worldly language to explain them by analogy, deceiving each other, making the true Buddhist path shallow, bringing great sin upon himself, and misleading others.' This is the eleventh self-immolation.
'Someone who, although studying, has no sincere faith, cannot distinguish between truth and falsehood, does not fear offenses, flatters the powerful, those who do not understand the Buddhist path, arbitrarily slanders the Dharma, and defames the Bhikshus (比丘) (monks). These people not only fall into the Eight Difficulties (八難) (aṣṭāvakṣaṇa) themselves, but also increase the sins of others.' This is the twelfth self-immolation.
'Those who commit these offenses cannot repent and eliminate them.'
從三惡道出，則有所望。如是十二輩難可度脫。」
佛告阿難：「吾故說是法律三昧。汝為人說，當令了諦，護其意行，莫作小福如毫釐者，而犯大罪如須彌也。長失三寶，卻就惡道，無窮竟者，但坐貪愛須臾之可，而致劇痛，斯難言也。」
佛說是時，莫不感愧，學者悉入第六道地。眾會皆起，同聲贊言：「佛為吾等及後學者開現大明，令得慧眼。」俱前稽首，愿以頂受。
佛言：「且聽！乃往久遠時，有菩薩名有道志，與十四萬人俱，從違羅提佛發菩薩意。其輩中有一人最高才，名賢行。時有道志事以為師，追隨累劫，不失其意，堅行精進。后成作佛，字世頭胞，而有道志遂從受決，餘人悉退墮弟子行，於今在五道，尚未得出。」
阿難問言：「其時輩人從見佛后，頗覆得深經不？」
佛言：「皆得，但不力學，不問中慧，不敬承師，輕人法者。」
阿難復問：「已發大意，何以墮落？」
佛言：「用四事故：一者學本不知善權方便，輕慢師友，無有一心，其意數轉；二者學不精進，無有道力，但貪名譽，望人敬待；三者學所事師不念勤苦，當得成就，虛飾貢高，無有至心；四者好學外道，習邪見人，反持異術比佛深經，言道同等。時十四萬人皆用是意故，後世轉退
【現代漢語翻譯】 現代漢語譯本：從三惡道（地獄、餓鬼、畜生）出來，才有所希望。像這樣十二種人很難被度脫。' 佛告訴阿難（Ananda）：'我所以說這部法律三昧（Samadhi，正定），你為別人宣說時，應當讓他們明白真諦，守護他們的意念和行為，不要因為做了像毫毛一樣小的福事，就犯下像須彌山（Sumeru，妙高山）一樣大的罪過。長久地失去三寶（佛、法、僧），退回到惡道中，沒有窮盡的時候，只是因為貪愛短暫的快樂，而招致極大的痛苦，這真是難以言說啊。' 佛說這些話的時候，沒有不感到慚愧的，學習的人都進入了第六道地（指接近解脫的境界）。大眾都站起來，同聲讚歎說：'佛為我們以及後來的學習者開啟了大光明，使我們得到慧眼。'都上前叩頭，願意用頭頂來領受教誨。 佛說：'先聽著！在很久以前，有一位菩薩（Bodhisattva）名叫有道志（Yaudojin），與十四萬人在一起，從違羅提佛（Vairochana Buddha）那裡發起了菩薩心。他們這群人中有一個人最有才能，名叫賢行（Sudarshana）。當時有道志把他當作老師，追隨他經歷了無數劫，沒有失去他的教誨，堅定地修行精進。後來他成就了佛，名叫世頭胞（Lokabandhana），而有道志就跟隨他接受了授記，其餘的人都退墮到弟子行，如今還在五道（天、人、阿修羅、餓鬼、畜生）中，尚未能脫離。' 阿難問道：'他們當時這些人自從見到佛之後，有沒有得到更深的經典？' 佛說：'都得到了，但是不用力學習，不請教有中等智慧的人，不尊敬侍奉老師，輕視他人所修的法。' 阿難又問：'已經發了大乘菩薩心，為什麼還會墮落呢？' 佛說：'因為四種緣故：一是學習根本不知道善巧方便，輕慢師長朋友，沒有一心一意，心意經常轉變；二是學習不精進，沒有道力，只貪圖名譽，希望別人尊敬侍奉；三是學習時認為老師不念及自己的勤勞辛苦，應當得到成就，虛偽地裝飾自己，貢高我慢，沒有真誠的心；四是喜歡學習外道，親近邪見之人，反而拿不同的法術與佛的甚深經典相比，說他們的道是同等的。當時這十四萬人都是因為這些原因，所以後世逐漸退步。'
【English Translation】 English version: 'Coming out from the three evil realms (hell, hungry ghosts, animals) is where hope lies. Such twelve types of people are difficult to liberate.' The Buddha told Ananda: 'That is why I speak of this Dharma Samadhi (正定). When you explain it to others, you should enable them to understand the true meaning, protect their thoughts and actions, and not commit great sins like Mount Sumeru (妙高山) for doing small good deeds like a hair's breadth. Losing the Three Jewels (佛、法、僧) for a long time and returning to the evil realms without end is simply because of greed for momentary pleasure, which leads to extreme pain. This is difficult to express.' When the Buddha spoke these words, everyone felt ashamed, and the learners all entered the sixth stage of the path (referring to a state close to liberation). The assembly all stood up and praised in unison, saying, 'The Buddha has opened up great light for us and future learners, enabling us to gain wisdom eyes.' They all came forward, bowed their heads, and wished to receive the teachings with the crowns of their heads. The Buddha said, 'Listen! In the distant past, there was a Bodhisattva (菩薩) named Yaudojin (有道志), who, along with 140,000 people, aroused the Bodhi mind from Vairochana Buddha (違羅提佛). Among them, one person was the most talented, named Sudarshana (賢行). At that time, Yaudojin regarded him as his teacher, followed him through countless kalpas, never losing his teachings, and diligently practiced with perseverance. Later, he attained Buddhahood and was named Lokabandhana (世頭胞), while Yaudojin followed him and received his prediction of Buddhahood. The rest of the people regressed to the path of disciples and are still in the five realms (heaven, human, asura, hungry ghost, animal) today, unable to escape.' Ananda asked, 'After seeing the Buddha at that time, did those people obtain deeper scriptures?' The Buddha said, 'They all obtained them, but they did not study diligently, did not consult those with moderate wisdom, did not respect and serve their teachers, and belittled the Dharma practiced by others.' Ananda further asked, 'Having already aroused the great Bodhi mind, why did they fall?' The Buddha said, 'Because of four reasons: First, they fundamentally did not know skillful means, disrespected teachers and friends, were not single-minded, and their minds frequently changed; second, they did not practice diligently, had no power of the path, only coveted fame, and hoped for others' respect and service; third, when studying, they thought that the teacher did not consider their hard work and should achieve success, falsely adorned themselves, were arrogant, and had no sincere heart; fourth, they liked to study external paths, associated with people with wrong views, and instead compared different techniques with the Buddha's profound scriptures, saying that their paths were the same. At that time, all 140,000 people had these thoughts, so they gradually regressed in later lives.'
，去大道遠；獨有道志志大心強，追事賢行，至其得佛，果從受決。」
當說是時，天人百一十萬皆發菩薩意。
賢者阿難言：「如佛所說，學當恭敬，反以自恣，失大道本，可不慎哉！自今新學欲入法者，寧能別善、惡，不失善師友至竟者耶？」
佛言：「有，但少耳。多隨本意不可化者。」
阿難又問：「凡人相說惡，寧自知惡不？」
佛言：「天下愚人但見人惡，不自知惡；但自見善，不見人善；稱己智者，皆非智也；自處明者，其悉甚矣；言『我知經』亦以惑也；云『知大法』而不事師，不可信矣！佛智廣大，不可測度。見聞少少，自以為足，用自貢高，豈智者哉！唯有至學深入之士、近善師者，乃為明智。愚者安知世有明智人，乃別有賢愚耳。夫愚癡者但見人貢高，不自知貢高。其自見過者，可與說善事；自見善者，不可與語議。何則？皆自是故。能解難者，可與論道，不者，但增其憍慢；自可者，不可為說忍辱之事，會不能受；解道意謙虛者，可與共講深經之要，不者皆縛；知微妙深入者，可與共說無端緒事，不者猶疑。言『我知菩薩法。』發言有貪著，言『我所入凈。』不自知污濁，適始欲與，便言『已了』；能覺魔事，不知皆在魔羅網中，如蠶作繭，還自纏裹。欲悉
覺知、分別內外深淺意者，當問久學成就菩薩，近善師者，乃可了了覺魔事耳。」
佛言：「學不可不諦，行不可不護，忘其本意，墮非法者，皆坐自用，隨邪心故。諸不可行、不當行，輕犯大過墮惡道者，皆以專愚，不承法令，為魔所中，致罪不細。」
於是賢者舍利弗白佛言：「新發意者，實宜自護。坐小可意而失大者，斯不少矣！昔我前世有是意故，失大得小。雖欲悔之，無復及也。」
佛言：「本心不解，皆有是耳。」
舍利弗問佛：「何謂人本、五陰本、六入本、十二緣起本及九十六種道本所入？何謂四諦本、弟子本、各佛本、如來本？知之云何？曾聞佛言：『不解本無，故墮小道。』愿為新學分別說之！」
佛言：「善哉！所問甚快！多所開發，欲聞者聽。」
於時會中皆曰：「受教。」
佛言：「人本者，無從出，無所受，無作者，無有主，無色，無識，不生，不滅。如是知本，失是離本。
「五陰本者，無有住處，隨所著即為陰。成敗如幻，一切無強。知如是者，計無有陰。
「六入本者，猶如空野，以所更樂，謂之為入。其入虛空，無積聚處。知本凈者，計無所入。
「十二緣起本，無端緒，來無所從，去無所至。癡不可見，所緣
【現代漢語翻譯】 現代漢語譯本：『覺察、分辨內外深淺含義的人，應當請教學習很久且有成就的菩薩，親近良師，才能完全覺察魔的事業。』 佛說：『學習不可以不認真，行為不可以不謹慎。忘記根本的意義，墮入非法之境的人，都是因為自以為是，隨從邪惡的心念。那些不可行、不應當行的事情，輕微地觸犯就會導致大的過失，墮入惡道，都是因為專斷愚癡，不遵循法令和教誨，被魔所迷惑，以致罪過不小。』 於是賢者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）對佛說：『新發菩提心的人，確實應該自我守護。因為小的喜好而失去大的利益，這種情況並不少見！過去我前世就是因為這樣的想法，失去了大的利益而得到小的利益。即使想要後悔，也來不及了。』 佛說：『本心沒有解脫，都會有這樣的情況。』 舍利弗（Śāriputra）問佛：『什麼叫做人本、五陰（pañca-skandha，構成個體存在的五種要素，即色、受、想、行、識）本、六入（ṣaḍ-āyatana，眼、耳、鼻、舌、身、意六種感覺器官）本、十二緣起（dvādaśāṅga-pratītyasamutpāda，佛教解釋生命起源和流轉的十二個環節）本以及九十六種外道根本所歸入之處？什麼叫做四諦（catvāri āryasatyāni，苦、集、滅、道四條真理）本、弟子本、各佛本、如來（Tathāgata，佛的稱號之一，意為『如來者』）本？瞭解這些又該如何做？曾經聽佛說過：『不瞭解根本的空性，所以墮入小乘道。』希望為新學者分別解說這些！』 佛說：『很好！你問得很好！能啓發很多人，想聽的人仔細聽。』 當時法會中的人都說：『遵從教誨。』 佛說：『人本，沒有從哪裡來，沒有接受什麼，沒有作者，沒有主宰，沒有色，沒有識，不生，不滅。像這樣瞭解根本，失去就是離開根本。』 『五陰（pañca-skandha）本，沒有固定的住處，隨所執著就成為陰。成敗就像幻象，一切都沒有實在的力量。瞭解像這樣，就不會執著于有陰。』 『六入（ṣaḍ-āyatana）本，就像空曠的原野，因為所經歷的快樂，就稱之為入。它的進入就像虛空，沒有積聚之處。瞭解根本清凈，就不會執著于有所入。』 『十二緣起（dvādaśāṅga-pratītyasamutpāda）本，沒有開端，來沒有從哪裡來，去沒有到哪裡去。愚癡不可見，所緣
【English Translation】 English version: 'Those who are aware and can distinguish the meaning of inner and outer, deep and shallow, should consult Bodhisattvas (Bodhisattva, beings who are on the path to Buddhahood) who have studied for a long time and achieved accomplishments, and be close to good teachers, then they can fully perceive the works of demons.' The Buddha said, 'Learning must not be careless, and conduct must not be unguarded. Those who forget the original meaning and fall into illegality are all due to self-righteousness and following evil thoughts. Those things that are not permissible or should not be done, even a slight violation of which leads to great faults and falling into evil paths, are all due to being stubborn and foolish, not following laws and teachings, being deluded by demons, resulting in no small sins.' Then the worthy Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) said to the Buddha, 'Those who have newly awakened the Bodhi mind should indeed protect themselves. Losing great benefits for the sake of small pleasures is not uncommon! In the past, in my previous life, I lost great benefits and gained small ones because of such thoughts. Even if I wanted to regret it, it would be too late.' The Buddha said, 'If the original mind is not liberated, everyone will have such experiences.' Śāriputra (Śāriputra) asked the Buddha, 'What is the origin of the person, the origin of the five skandhas (pañca-skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, volition, and consciousness), the origin of the six āyatanas (ṣaḍ-āyatana, the six sense organs: eye, ear, nose, tongue, body, and mind), the origin of the twelve nidānas (dvādaśāṅga-pratītyasamutpāda, the twelve links of dependent origination explaining the origin and cycle of life), and where do the ninety-six kinds of heretical paths ultimately lead? What is the origin of the Four Noble Truths (catvāri āryasatyāni, the four truths of suffering, its cause, its cessation, and the path to its cessation), the origin of disciples, the origin of each Buddha, and the origin of the Tathāgata (Tathāgata, one of the titles of the Buddha, meaning 'the one who has thus come')? How should one understand these? I have heard the Buddha say, 'Because they do not understand the emptiness of the origin, they fall into the Hinayana path.' I wish you would explain these separately for new learners!' The Buddha said, 'Excellent! Your questions are very good! They can inspire many people. Those who want to hear, listen carefully.' At that time, everyone in the assembly said, 'We will follow your teachings.' The Buddha said, 'The origin of the person is that it does not come from anywhere, does not receive anything, has no creator, has no master, has no form, has no consciousness, is not born, and does not die. Understanding the origin in this way, losing it is leaving the origin.' 'The origin of the five skandhas (pañca-skandha) has no fixed abode; whatever one clings to becomes a skandha. Success and failure are like illusions, and everything has no real power. Understanding in this way, one will not cling to having skandhas.' 'The origin of the six āyatanas (ṣaḍ-āyatana) is like an empty field; because of the pleasure experienced, it is called an entrance. Its entrance is like empty space, with no place to accumulate. Understanding the origin as pure, one will not cling to having an entrance.' 'The origin of the twelve nidānas (dvādaśāṅga-pratītyasamutpāda) has no beginning; it comes from nowhere and goes nowhere. Ignorance is invisible, and what is conditioned'
無際。至於老、死，如夢非真。如不起法忍，是知本也。
「九十六種道本，所入皆從貪慾。六十二見舍內取外。何謂舍內取外？身為化種，虛而非真。求有萬端，貪不能捨。欲保安存，久而要壞，生死不絕。
「四諦本者，亦無根莖。苦、習、盡、道皆由觀解。見空凈者，為知諦本。
「弟子本者，初觀世有，不解本無。厭生死苦，攝意觀法，斷卻五陰，守空，行凈，想滅，漏盡，便得解脫。是為羅漢本。
「所入各佛本者，學作功德，不曉成時。聞知有佛，欲得尊號，無有大悲，不曉善權，呼身為有，持想視佛，樂凈守道，不親善友，雖積功德如江河沙，猶無益於。不入權慧，不修利及相好，半行不具，以覺因緣，便得成佛。是為各佛本。
「所入如來本者，從發意來見身皆空、諸法清凈；曉眾生本惠德所入，陰入種持，一切本無；曉諸功德成時所入，如本立，如有智，不起，不滅，無往，無來，不在泥洹，不離本無，如虛空等不可動移。是為如來本所入。」
舍利弗言：「佛意實妙，非眾羅漢、各佛所知。我輩初學，皆從縛著，志微學淺。承佛得度，心根已滅。雖聞大道，無復學意。譬如野夫聞天子事，暫快其耳，終不能效。雖人久處三惡道者，出學大道，可成作佛；如
【現代漢語翻譯】 現代漢語譯本：無邊無際。至於衰老和死亡，就像夢一樣虛幻不真。如果不能生起對法的忍可，就是知道了根本。
『九十六種外道的根本，他們所進入的都是從貪慾出發。六十二種邪見都是捨棄內在而向外追求。什麼叫做捨棄內在而向外追求呢？把身體當作實在的種子，實際上是虛幻而不真實的。千方百計地追求擁有，貪婪而不能捨棄。想要保全和儲存，但最終必定會壞滅，生死輪迴永無止境。
『四諦的根本，也沒有根莖可言。苦、集、滅、道，都是通過觀察和理解而產生的。能夠見到空性和清凈的人，就是知道了四諦的根本。
『聲聞弟子的根本，最初觀察世間萬物為實有，不理解其本性是空無。厭惡生死的痛苦，收攝心意來觀察諸法，斷除五陰的束縛，守護空性，奉行清凈，滅除妄想，漏盡煩惱，便能得到解脫。這就是聲聞羅漢的根本。
『緣覺佛的根本，學習行作功德，卻不明白功德成就的時刻。聽聞有佛的存在，想要獲得尊貴的稱號，卻沒有廣大的慈悲心，不明白善巧方便，執著于自身的存在，以妄想來觀想佛，喜愛清凈而守護道法，不親近善知識，即使積累的功德像恒河沙一樣多，仍然沒有益處。不能進入權巧方便的智慧，不修習利益眾生和莊嚴的相好，只修行了一半而不圓滿，憑藉覺悟因緣，便能成就為緣覺佛。這就是緣覺佛的根本。
『如來的根本，從發起菩提心開始，就見到自身和一切法都是空性的、清凈的；明白眾生本具的智慧和功德所進入的境界，五陰、十二入、十八界等都是因緣和合的執持，一切的根本都是空無的；明白諸種功德成就的時刻所進入的境界，如如不動地安立於本性，如同具有智慧，不生不滅，沒有來處，沒有去處，不在涅槃之中，也不離開本來的空無，如同虛空一樣不可動搖。這就是如來的根本所進入的境界。』
舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『佛的意旨實在微妙，不是我們這些聲聞羅漢和緣覺佛所能理解的。我們這些初學者，都是從束縛和執著開始，志向微弱，學識淺薄。依靠佛的教導才得以解脫，煩惱的根本已經滅除。即使聽聞了大道，也沒有再次學習的意願。譬如鄉野之人聽聞了天子的事情，只是暫時感到高興，最終也不能傚法。即使是長期處於三惡道的人，出來學習大道，還可以成就佛果；'
【English Translation】 English version: Boundless and limitless. As for old age and death, they are like a dream, unreal and untrue. If one does not give rise to acceptance of the Dharma, then one knows the root.
'The root of the ninety-six kinds of paths all enter from greed and desire. The sixty-two views take the external while abandoning the internal. What is meant by abandoning the internal and taking the external? The body is taken as a seed of transformation, but it is empty and not real. Seeking to possess in myriad ways, one is greedy and cannot relinquish. Desiring to secure and preserve, it will eventually decay and perish, and the cycle of birth and death will never end.
'The root of the Four Noble Truths also has no root or stem. Suffering, accumulation, cessation, and the path all arise from observation and understanding. One who sees emptiness and purity knows the root of the Truths.
'The root of the disciple is that one initially observes the world as existent, not understanding its fundamental non-existence.厭惡生死的痛苦，收攝心意來觀察諸法，斷除五陰的束縛，守護空性，奉行清凈，滅除妄想，漏盡煩惱，便能得到解脫。這就是聲聞羅漢的根本。
'The root of the Pratyekabuddha (Solitary Buddha) is that one learns to perform meritorious deeds but does not understand the time of accomplishment. Hearing that there is a Buddha, one desires to obtain a noble title, but lacks great compassion and does not understand skillful means. Calling oneself existent, holding onto thoughts and visualizing the Buddha, delighting in purity and guarding the path, not associating with good friends, even though accumulating merit like the sands of the Ganges River, it is still of no benefit. Not entering into expedient wisdom, not cultivating benefit to others and the auspicious marks, practicing only half of the path and not completing it, one attains Buddhahood through awakening to conditions. This is the root of the Pratyekabuddha.
'The root of the Tathagata (如來，another name for Buddha) is that from the arising of the aspiration, one sees that the body and all dharmas are empty and pure; understanding the inherent wisdom and virtues of sentient beings, the aggregates (陰，skandha), entrances (入，āyatana), and elements (種，dhātu) are all held together by conditions, and that all roots are non-existent; understanding the time of accomplishment of all merits, one abides in the fundamental nature, like having wisdom, without arising or ceasing, without going or coming, not in Nirvana (泥洹，state of enlightenment), not apart from fundamental non-existence, like space, immovable. This is the root of the Tathagata's entry.'
Śāriputra (舍利弗，one of the Buddha's ten principal disciples, known for his wisdom) said, 'The Buddha's intention is truly profound, not known by us Arhats (羅漢，enlightened disciples) and Pratyekabuddhas. We beginners all start from bondage and attachment, with weak aspirations and shallow learning. Relying on the Buddha, we attain liberation, and the root of our afflictions has been extinguished. Even though we hear the Great Path, we have no further intention to learn. It is like a rustic hearing about the affairs of the emperor, temporarily pleasing his ears, but ultimately unable to emulate them. Even if someone has long been in the three evil realms, upon emerging and learning the Great Path, they can still become a Buddha;'
我羅漢，無復心矣。為菩薩者，誠快無量，已發大意，深入廣博，但當精進諦護行耳。」
於是有菩薩名勇聲，白佛言：「大道甚妙！非是世間才明所知，唯深入者乃達其微。恐后三學——新發意菩薩及為弟子、各佛行者，曚冥未寤，不別深淺，見聞少小，自以為明，諍訟取勝，更以相惑。唯佛加哀，為決大疑。其諸學者皆俱行禪，得道各異，何用別知弟子、各佛、菩薩、大乘及諸外學、五通仙人禪意云何？」
佛言：「善哉！善哉！大士欲護一切，乃以此問。雖俱行禪，意趣不同。弟子學者，聞有四禪，要約直心，可疾得道，不及知余深妙大法。畏苦厭身，一心思惟，取欲自度，不念眾生，但守行滅，何如為滅。所施福德，持戒精進，慾望泥洹，不知佛大慈泥洹所出入，言：『泥洹一到，通四禪，得三活，生死斷，已度世。』是為羅漢所入禪。
「各佛學者，從發意來不事善友，言世間有，其行常著，何如爲著？所作功德，望欲得佛，言禪道如，不用余行，亦不知佛禪意。所向如來禪者，無意、無想、無見、無得、不熟，曉了那中，系意守凈，無為不曉，權慧法意，以成得禪，見空因緣，解便得道，明過羅漢而不及佛，無十種力、四無所畏及十八不絕法。是為各佛所入禪。
「菩薩禪者，
【現代漢語翻譯】 我已是阿羅漢（Arhat，已證得涅槃的聖者），不再有任何執念。作為菩薩（Bodhisattva，立志成佛的修行者），真是無比快樂，因為已經發起了偉大的志向，深入廣博的法門，只需精進地守護自己的行為即可。
這時，有一位名叫勇聲的菩薩（Yongsheng Bodhisattva）對佛說：『大道真是精妙！不是世間的才智所能理解的，只有深入修行的人才能領悟其中的奧妙。恐怕後來的三類修行者——新發意的菩薩，以及聲聞弟子（Sravaka，聽聞佛法而修行的弟子）、緣覺佛（Pratyekabuddha，不依師教，自己悟道的修行者），還處在矇昧之中，不能分辨深淺，見識淺薄，就自以為是，爭論不休，互相迷惑。希望佛能慈悲，為我們解決這個大疑惑。這些修行者都一起修習禪定，但證悟的境界各不相同，如何才能分辨聲聞弟子、緣覺佛、菩薩、大乘修行者，以及各種外道、五神通仙人的禪定境界呢？』
佛說：『很好！很好！大士您想護佑一切眾生，所以提出這個問題。雖然他們都修習禪定，但意趣不同。聲聞弟子修習禪定，聽聞有四禪（Four Dhyanas，色界四種禪定），要求心直，可以快速證得阿羅漢果位，但無法瞭解其他深奧微妙的佛法。他們畏懼痛苦，厭惡身體，一心思維，只想自我解脫，不念及眾生，只守護寂滅的境界，認為這就是涅槃。他們所佈施的福德，持守的戒律，精進的修行，都希望得到涅槃，卻不知道佛的大慈悲涅槃是從哪裡生起的，他們說：『一旦證得涅槃，就能通達四禪，得到三種神通，斷絕生死輪迴，已經度脫世間。』這就是阿羅漢所入的禪定。
『緣覺佛修習禪定，從發心修行以來就不親近善知識，認為世間實有，他們的行為常常執著于有，認為什麼是執著呢？他們所做的功德，希望得到佛果，認為禪定之道就是這樣，不需要其他修行，也不知道佛的禪定之意。他們所向往的如來禪，是無意、無想、無見、無得、不熟悉，明白其中的道理，繫念守護清凈，不明白無為的道理，用權巧方便的智慧和法意，來成就禪定，見到空性的因緣，認為這樣就能得道，他們比阿羅漢高明，但不及佛，沒有十種力量（Ten Powers of a Buddha）、四無所畏（Four Fearlessnesses of a Buddha）以及十八不共法（Eighteen Unique Qualities of a Buddha）。這就是緣覺佛所入的禪定。
『菩薩的禪定，
【English Translation】 I am an Arhat (Arhat, a saint who has attained Nirvana), and I have no more attachments. As a Bodhisattva (Bodhisattva, a practitioner who aspires to Buddhahood), it is truly immeasurable joy, for I have already generated a great aspiration, deeply entered into vast and profound teachings, and only need to diligently guard my conduct.'
Then, a Bodhisattva named Yongsheng Bodhisattva said to the Buddha: 'The Great Path is truly wonderful! It cannot be understood by worldly intelligence, only those who deeply cultivate can realize its subtleties. I fear that the later three types of practitioners—newly aspiring Bodhisattvas, as well as Sravakas (Sravaka, disciples who practice by hearing the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment on their own without a teacher), are still in darkness, unable to distinguish between the profound and the shallow, with limited knowledge, they consider themselves wise, arguing endlessly, and confusing each other. I hope the Buddha can be compassionate and resolve this great doubt for us. These practitioners all practice meditation together, but their attainments are different, how can we distinguish the meditative states of Sravakas, Pratyekabuddhas, Bodhisattvas, Mahayana practitioners, as well as various heretics and five-power immortals?'
The Buddha said: 'Excellent! Excellent! Great being, you wish to protect all beings, so you ask this question. Although they all practice meditation, their intentions are different. Sravaka disciples who practice meditation, hear of the Four Dhyanas (Four Dhyanas, the four meditative states of the Form Realm), require a straightforward mind, and can quickly attain the Arhat fruit, but cannot understand other profound and subtle Dharma. They fear suffering, detest the body, think single-mindedly, only want to liberate themselves, do not think of sentient beings, only guard the state of extinction, thinking that this is Nirvana. The merits they give, the precepts they uphold, the diligence they practice, all hope to attain Nirvana, but they do not know where the Buddha's great compassionate Nirvana arises from, they say: 'Once Nirvana is attained, one can master the Four Dhyanas, obtain three kinds of supernatural powers, cut off the cycle of birth and death, and have already crossed the world.' This is the meditation entered by Arhats.
'Pratyekabuddhas who practice meditation, since generating the aspiration to practice, do not associate with good teachers, thinking that the world is real, their actions are often attached to existence, what do they consider attachment? The merits they make, hope to attain Buddhahood, thinking that the path of meditation is like this, no other practice is needed, and they do not know the Buddha's intention in meditation. The Tathagata-Zen they aspire to is without intention, without thought, without seeing, without attainment, unfamiliar, understanding the principle within, focusing on guarding purity, not understanding the principle of non-action, using expedient wisdom and Dharma intention to accomplish meditation, seeing the causes and conditions of emptiness, thinking that this will lead to enlightenment, they are more intelligent than Arhats, but not as good as Buddhas, without the Ten Powers of a Buddha (Ten Powers of a Buddha), the Four Fearlessnesses of a Buddha (Four Fearlessnesses of a Buddha), and the Eighteen Unique Qualities of a Buddha (Eighteen Unique Qualities of a Buddha). This is the meditation entered by Pratyekabuddhas.
'The meditation of Bodhisattvas,'
從發意來，不離明師，學廣智深，曉了禪本。何謂曉了本？心法本無，道亦無本、無著、無縛、無解、無行、無出、無入、無舍、無取，現大智慧善權之行，不斷德本及大悲意，修相好，嚴佛國，具十力、四無所畏及十八不絕法，一切見、一切知無所不覺，故號曰佛。佛用世間多貪亂意故，于樹下閉目而坐，為現禪法，欲令解者以道縛意，亦隨所樂各得其所。是為如來本所入禪。
「外諸小學、五通禪者，學貴無為，不解至要，避世安已，持想守一，瞑目縱體，內觀歷藏，存神道氣，養性求升，惡消福盛，思致五通，壽命久長，名曰仙人。行極於此，不知泥洹，其後福盡，生死不絕。是為外道五通禪定。」
佛言：「如弟子、各佛，雖得泥洹，為不知本。所以者何？其學本謂世有道無，故壞五陰而取滅度。唯如來為知泥洹本。所以者何？知俗與道諸法本空，如本無住，不起，不滅，是為泥洹。佛意如是，故曰如來；弟子、各佛名為滅盡。菩薩當解深妙大法，明諦受學。雖離明師，心當清凈，不可放逸。」
於是勇聲叉手白佛言：「得值佛者，為難有也。大聖大慈所度無極。今蒙佛恩，無所復疑。其欲學者，當受佛教。莫為不賢之行，使魔得其便。如佛所言，終無有異。天魔官屬莫能壞是清凈行者。
【現代漢語翻譯】 現代漢語譯本：從發起菩提心以來，不離開善知識（明師，指引正道的老師），學習廣博的智慧和深邃的道理，通曉禪的根本。什麼是通曉禪的根本呢？心法原本是空無的，道也沒有根本，沒有執著，沒有束縛，沒有解脫，沒有行為，沒有出去，沒有進入，沒有捨棄，沒有獲取。展現大智慧和善巧方便的行為，不斷絕功德的根本以及大慈悲心，修習美好的相貌，莊嚴清凈的佛國，具足十種力量、四種無所畏懼以及十八種不與世俗相絕的功德，對於一切所見、一切所知沒有不覺悟的，所以稱為佛。佛因為世間眾生多有貪慾和散亂的心意，所以在菩提樹下閉目而坐，示現禪定的方法，想要讓能夠理解的人用道來約束心意，也隨順眾生的喜好，各自得到他們所希望的。這就是如來最初所入的禪定。
『外道的小學禪定、五神通禪定，學習的人以追求無為為貴，不理解最根本的要義，逃避世俗以求得自身的安寧，執持意念，守護唯一，閉著眼睛放鬆身體，向內觀察身體的各個臟器，儲存精神和道氣，養生以求昇仙，消除罪惡，增長福報，思考並達到五種神通，壽命長久，被稱為仙人。他們的修行到此為止，不知道涅槃的道理，等到福報享盡之後，生死輪迴仍然不會停止。這就是外道的五神通禪定。』
佛說：『像弟子和各佛（辟支佛，通過自身努力覺悟的修行者），雖然證得了涅槃，卻是不瞭解涅槃的根本。為什麼呢？因為他們所學的根本認為世間是有的，道是無的，所以破壞五陰（色、受、想、行、識，構成個體存在的五種要素）而求取滅度。只有如來才知道涅槃的根本。為什麼呢？因為如來知道世俗和道，一切諸法的本性都是空性的，如其本來的狀態，沒有住處，沒有生起，沒有滅亡，這就是涅槃。佛的意念是這樣的，所以稱為如來；弟子和各佛被稱為滅盡。菩薩應當理解深奧微妙的大法，明白真諦，接受學習。即使離開了善知識，內心也應當清凈，不可以放逸。』
於是勇聲菩薩合掌向佛稟告說：『能夠遇到佛是非常難得的。大聖大慈的佛所度化的人是無邊無際的。現在蒙受佛的恩德，沒有什麼再疑惑的了。那些想要學習的人，應當接受佛的教誨。不要做不賢善的行為，使得魔有機可乘。如佛所說，終究不會有差異。天魔的官屬不能夠破壞這些清凈修行的人。』
【English Translation】 English version: From the arising of the aspiration for enlightenment, do not depart from a wise teacher (Ming Shi, a teacher who guides on the right path), learn extensively with profound wisdom, and understand the essence of Chan. What is understanding the essence of Chan? The Dharma of the mind is originally empty, and the Tao also has no origin, no attachment, no bondage, no liberation, no action, no departure, no entry, no abandonment, no grasping. Manifest the conduct of great wisdom and skillful means, never ceasing the root of merit and great compassion, cultivate excellent marks and characteristics, adorn pure Buddha lands, possess the ten powers, the four fearlessnesses, and the eighteen unshared qualities of a Buddha, being fully aware of all that is seen and all that is known, therefore called a Buddha. Because sentient beings in the world have much greed and distracted minds, the Buddha sits with eyes closed under the Bodhi tree, manifesting the method of Chan meditation, desiring to enable those who understand to bind their minds with the Tao, and also according to their preferences, each obtains what they desire. This is the Chan meditation that the Tathagata initially entered.
'External elementary teachings, Chan practitioners with the five supernormal powers, value non-action in their learning, do not understand the essential principles, avoid the world to seek their own peace, hold onto thoughts, guard the one, close their eyes and relax their bodies, internally observe the organs, preserve spirit and Tao energy, cultivate life to seek ascension, eliminate evil and increase blessings, contemplate and attain the five supernormal powers, and have long lives, called immortals. Their practice ends here, not knowing Nirvana, and after their blessings are exhausted, the cycle of birth and death continues. This is the Chan meditation of the five supernormal powers of external paths.'
The Buddha said, 'Like disciples and Pratyekabuddhas (Each Buddha, practitioners who attain enlightenment through their own efforts), although they attain Nirvana, they do not know the root of Nirvana. Why? Because the root of their learning is that the world exists and the Tao is non-existent, so they destroy the five skandhas (form, feeling, perception, volition, consciousness, the five elements that constitute individual existence) and seek extinction. Only the Tathagata knows the root of Nirvana. Why? Because the Tathagata knows that the mundane and the Tao, all dharmas are fundamentally empty, like their original state, without dwelling, without arising, without ceasing, this is Nirvana. The Buddha's intention is like this, therefore called the Tathagata; disciples and Pratyekabuddhas are called extinction. Bodhisattvas should understand the profound and subtle Great Dharma, understand the true meaning, and receive and learn. Even if they leave the wise teacher, their minds should be pure and not be lax.'
Then the Bodhisattva Brave Voice, with palms together, reported to the Buddha, 'It is very rare to encounter a Buddha. The Great Sage, with great compassion, liberates limitless beings. Now, receiving the Buddha's grace, there is nothing more to doubt. Those who wish to learn should receive the Buddha's teachings. Do not engage in unwholesome actions, allowing Mara (the demon) to take advantage. As the Buddha has said, there will ultimately be no difference. The officials and retinue of the heavenly demons cannot destroy these pure practitioners.'
」言已，即前稽首佛足。
是時諸天及人有二百一十萬，皆愿樂立於無所從生法忍。
賢者阿難白佛言：「此法律為何等義？」
佛言：「是為剖決道意，釋人根本慧德所入，分別弟子、各佛、菩薩學意所行，知諦知不諦大要，名曰法律三昧。」
佛言：「阿難！其有信解是經法者，皆於十方佛所聞善權已。」
佛說經訖，諸來會者皆歡喜，各前為佛作禮而去。
佛說法律三昧經
【現代漢語翻譯】 現代漢語譯本：說完之後，他立刻上前頂禮佛足。 當時，諸天和人中有二百一十萬，都願意安住于無所從生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟）。 賢者阿難（Ananda，佛陀的十大弟子之一）問佛說：『這部法律具有什麼樣的意義？』 佛說：『這是爲了剖析決斷道義，解釋人們根本智慧功德所入之處，分別弟子、各佛、菩薩學習意願所行之道，瞭解真諦與非真諦的關鍵，名為法律三昧（Dharma-samadhi，專注於佛法的禪定）。』 佛說：『阿難（Ananda）！凡是能夠相信並理解這部經法的人，都是在十方諸佛處聽聞過善巧方便之法的人。』 佛說完這部經后，所有前來參加法會的人都非常歡喜，各自上前向佛作禮后離去。 《佛說法律三昧經》
【English Translation】 English version: Having spoken, he immediately stepped forward and bowed his head to the Buddha's feet. At that time, among the gods and humans, two million one hundred thousand all wished to abide in the Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas). The worthy Ananda (one of the ten principal disciples of the Buddha) asked the Buddha, 'What is the meaning of this Dharma?' The Buddha said, 'It is to dissect and resolve the meaning of the path, to explain where people's fundamental wisdom and merit enter, to distinguish the intentions and practices of disciples, individual Buddhas, and Bodhisattvas, and to understand the essentials of knowing truth and non-truth. It is called Dharma-samadhi (concentration on the Dharma).' The Buddha said, 'Ananda! Those who believe and understand this sutra have all heard the skillful means from the Buddhas of the ten directions.' After the Buddha finished speaking this sutra, all those who attended the assembly were delighted, and each came forward to pay homage to the Buddha and departed. 'The Sutra on the Dharma-samadhi Spoken by the Buddha'