T15n0633_佛說如來智印經

大正藏第 15 冊 No. 0633 佛說如來智印經

No. 633 [Nos. 632, 634]

佛說如來智印經一卷

僧祐云闕譯人今附宋錄

如是我聞：

一時佛在王舍城迦蘭陀竹園，與大比丘眾千二百五十人俱，菩薩三萬億，皆得陀羅尼，住空、無相、無愿三昧無著法門，得陀羅尼門，知一切眾生諸根具足及不具足，又知眾生一切所行。

爾時世尊即入佛境界三昧，無色、無執、無示、無形、無施設、無根本、無變、無得、無我、無主、無作、無不作、無來、無去、無住、無攀緣、無為、非為、非相應、非不相應、無心、非心行、非實、非不實、非在、非近、非離諸法。入是三昧時，不見如來身及身相，不見心及心相，不見衣，不見坐，不見所坐，不見行。如是三昧生諸功德，是佛境界，即於此定放大光明，遍照三千大千世界，於此世界日月星辰、妙寶神珠、火光、電曜、天宮、釋宮乃至梵宮，光悉不現。如來三昧力故，三千世界聞眾妙香，無有餘天聞光香者。一切世界中間幽冥之處，佛光普照，莫不大明。斫迦羅山、摩訶斫迦羅山、須彌山王及諸名山，其中眾生不見本相。爾時三千大千世界七寶羅網彌覆其上，現希有相。一切世界生奇妙華。迦蘭

【現代漢語翻譯】 現代漢語譯本 《佛說如來智印經》一卷 僧祐說此經缺少譯者，現在根據宋代的記錄補上。 我是這樣聽說的： 一時，佛陀在王舍城（Rājagṛha）的迦蘭陀竹園（Kalandaka Venuvana），與一千二百五十位大比丘在一起，還有三萬億菩薩，他們都獲得了陀羅尼（dhāraṇī），安住于空（śūnyatā）、無相（animitta）、無愿（apraṇihita）三昧（samādhi），沒有任何執著的法門。他們獲得了陀羅尼門，知道一切眾生的諸根是否具足，也知道眾生的一切行為。 這時，世尊進入佛境界三昧，此三昧是無色、無執、無示、無形、無施設、無根本、無變、無得、無我、無主、無作、無不作、無來、無去、無住、無攀緣、無為、非為、非相應、非不相應、無心、非心行、非實、非不實、非在、非近、非離諸法的。進入這種三昧時，不見如來的身體和身體的相好，不見心和心的相，不見衣服，不見座位，不見所坐之處，不見行走。這種三昧產生各種功德，是佛的境界。隨即，從這個禪定中放出大光明，遍照三千大千世界。在這個世界中，日月星辰、妙寶神珠、火光、電光、天宮、釋宮乃至梵宮的光芒全部隱沒。由於如來三昧的力量，三千世界都聞到各種美妙的香氣，沒有其他天人能聞到這種光和香。一切世界中間幽暗的地方，佛光普遍照耀，沒有不光明的。斫迦羅山（Cakravāla）、摩訶斫迦羅山（Mahācakravāla）、須彌山王（Sumeru）以及其他名山，其中的眾生都看不到它們本來的樣子。這時，三千大千世界被七寶羅網覆蓋，呈現出稀有的景象。一切世界都生長出奇妙的花朵。迦蘭

【English Translation】 English version The Sūtra of the Buddha's Discourse on the Seal of the Tathāgata's Wisdom, One Scroll Saṅghapāla says that this sūtra lacks a translator; now it is appended according to the records of the Song Dynasty. Thus have I heard: At one time, the Buddha was in the Kalandaka Venuvana (Kalandaka Bamboo Grove) in Rājagṛha (Royal City), together with a great assembly of twelve hundred and fifty bhikṣus (monks), and thirty trillion bodhisattvas (enlightenment beings), all of whom had attained dhāraṇīs (mantras), abiding in the samādhis (meditative states) of emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita), a dharma gate free from any attachment. They had attained the gates of dhāraṇīs, knowing whether all beings' faculties were complete or incomplete, and also knowing all the actions of beings. At that time, the World-Honored One entered the samādhi of the Buddha's realm, which is without color, without attachment, without indication, without form, without establishment, without foundation, without change, without attainment, without self, without master, without action, without non-action, without coming, without going, without abiding, without clinging, non-active, non-non-active, non-corresponding, non-non-corresponding, without mind, non-mind activity, non-real, non-non-real, non-existent, non-near, non-separated from all dharmas (phenomena). When entering this samādhi, one does not see the Tathāgata's (Thus Come One) body or the marks of the body, does not see the mind or the aspects of the mind, does not see the clothes, does not see the seat, does not see what is sat upon, does not see walking. Such a samādhi generates all kinds of merits and virtues; it is the realm of the Buddha. Immediately, from this samādhi, it emitted great light, illuminating the three thousand great thousand worlds. In this world, the light of the sun, moon, stars, wondrous jewels, divine pearls, firelight, lightning, heavenly palaces, the palaces of Śakra (Indra), and even the Brahma palaces all disappeared. Due to the power of the Tathāgata's samādhi, the three thousand worlds all smelled various wonderful fragrances, and no other devas (gods) could smell this light and fragrance. In the dark places in the middle of all the worlds, the Buddha's light universally shone, and there was no place that was not bright. Mount Cakravāla (Iron Ring Mountains), Mount Mahācakravāla (Great Iron Ring Mountains), Mount Sumeru (Mount Meru), and other famous mountains, the beings within them could not see their original forms. At this time, the three thousand great thousand worlds were covered with nets of seven jewels, manifesting rare appearances. All the worlds grew wondrous flowers. Kaland

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陀竹園及耆阇崛山通為一會，坦然平正，生千葉華大如車輪。華上皆有七寶羅網，莊飾嚴麗垂布如雲。摩竭提界皆悉柔軟，如迦陵伽衣。

爾時東方恒沙世界諸佛，告萬阿僧祇菩薩，皆一生補處：「汝往娑婆世界。其國有佛，名釋迦牟尼如來、應供、正遍知，當說入一切佛境三昧名如來智印。佛今入此定也。若有菩薩聞此三昧，勝百千劫行六波羅蜜。汝應往聽。」彼諸菩薩各以神力，如屈伸臂頃，至娑婆世界迦蘭陀竹園，前詣佛所，頂禮佛足，繞佛七匝，坐蓮華座。南、西、北方、四維、上、下亦復如是。

時此三千大千世界，聲聞、緣覺及發大心者，皆悉來集，俱詣竹園，共至佛所。於此世界復有八十億菩薩，於一念頃一時來集，於四部眾次第而坐。復有三十萬聲聞承佛禪定，皆悉在會。此三千大千世界釋提桓因、護世四王，乃至大自在天、凈居天等、一切龍王、一切夜叉王、一切乾闥婆王、一切迦樓羅王、一切修和那王，各與眷屬無數圍繞而來集會，頂禮佛足，隨次就坐。時此三千大千世界大威德眾皆悉雲集，上至梵世無空缺處。

爾時舍利弗、大目犍連、摩訶迦葉、摩訶俱絺羅、摩訶迦旃延、須菩提、邠耨文陀尼子問文殊師利：「如來今在何處？以何色像見如來乎？如來繫念，其相云何？」

【現代漢語翻譯】 現代漢語譯本： 迦蘭陀竹園和耆阇崛山連成一體，平坦寬闊，生長著像車輪一樣大的千葉蓮花。蓮花上都有七寶羅網，裝飾得莊嚴華麗，像云一樣垂下來。摩揭陀國境內的一切都柔軟如迦陵伽衣。 這時，東方恒河沙數世界中的諸佛，告訴萬億阿僧祇（Asamkhya，無數）位菩薩，他們都是一生補處菩薩（Ekajatipratibaddha Bodhisattva，指下一生將成佛的菩薩）: 『你們去娑婆世界（Saha World，我們所居住的這個世界）。那個國家有佛，名叫釋迦牟尼如來（Sakyamuni Tathagata，佛教的創始人）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人），將要宣說入一切佛境三昧，名為如來智印（Tathagatajnanamudra）。佛現在入了這個禪定。如果有菩薩聽到這個三昧，勝過百千劫修行六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）。你們應該去聽。』那些菩薩各自以神通力，像屈伸手臂一樣快，到達娑婆世界的迦蘭陀竹園，來到佛前，頂禮佛足，繞佛七圈，坐在蓮花座上。南方、西方、北方、四維方向、上方、下方也是這樣。 這時，這個三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個大世界）的聲聞（Sravaka，通過聽聞佛法而證悟的人）、緣覺（Pratyekabuddha，靠自己覺悟的人）以及發大心的人，都聚集起來，一起前往竹園，來到佛的住所。在這個世界裡，又有八十億菩薩，在一念之間同時聚集，在四部眾（比丘、比丘尼、優婆塞、優婆夷）中依次而坐。又有三十萬聲聞，承蒙佛的禪定之力，都參加了法會。這個三千大千世界的釋提桓因（Sakra Devanam Indra，忉利天之主）、護世四王（Four Lokapalas，四大天王），乃至大自在天（Mahesvara，一種高級神）、凈居天（Suddhavasa Devas，色界天的最高層）等、一切龍王（Naga Kings，龍族的首領）、一切夜叉王（Yaksa Kings，夜叉的首領）、一切乾闥婆王（Gandharva Kings，香神的首領）、一切迦樓羅王（Garuda Kings，金翅鳥的首領）、一切修羅王（Asura Kings，阿修羅的首領），各自帶領無數眷屬前來，頂禮佛足，依次就坐。這時，這個三千大千世界的大威德眾都聚集起來，上至梵世（Brahma World，色界天的初禪天）沒有空缺的地方。 這時，舍利弗（Sariputra，智慧第一的佛陀弟子）、大目犍連（Mahamaudgalyayana，神通第一的佛陀弟子）、摩訶迦葉（Mahakasyapa，頭陀第一的佛陀弟子）、摩訶俱絺羅（Mahakusthila，善於辯論的佛陀弟子）、摩訶迦旃延（Mahakatyayana，善於論議的佛陀弟子）、須菩提（Subhuti，解空第一的佛陀弟子）、邠耨文陀尼子（Purna Maitrayani-putra，說法第一的佛陀弟子）問文殊師利（Manjusri，智慧的象徵）: 『如來（Tathagata，佛的稱號）現在在哪裡？用什麼色相才能見到如來？如來繫念，他的相貌是怎樣的？』

【English Translation】 English version: The Kalanda Bamboo Grove and Mount Gridhrakuta were connected as one assembly, level and spacious, growing thousand-petaled lotuses as large as chariot wheels. On the lotuses were nets of seven jewels, adorned magnificently, hanging down like clouds. The land of Magadha was entirely soft, like Kalinga cloth. At that time, the Buddhas of the eastern Ganges-sand-number worlds told ten million Asamkhya (countless) Bodhisattvas, all of whom were Ekajatipratibaddha Bodhisattvas (Bodhisattvas who will become Buddhas in their next life): 'Go to the Saha World (the world we live in). In that country, there is a Buddha named Sakyamuni Tathagata (the founder of Buddhism), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one), who will expound the Samadhi of Entering All Buddha Realms, named Tathagatajnanamudra (the wisdom seal of the Tathagata). The Buddha is now entering this Samadhi. If any Bodhisattva hears this Samadhi, it surpasses practicing the Six Paramitas (Dana, Sila, Ksanti, Virya, Dhyana, Prajna) for hundreds of thousands of kalpas. You should go and listen.' Those Bodhisattvas, each with their supernatural powers, arrived at the Kalanda Bamboo Grove in the Saha World as quickly as stretching and bending an arm, went before the Buddha, prostrated at the Buddha's feet, circumambulated the Buddha seven times, and sat on lotus seats. The same was true for the south, west, north, four intermediate directions, above, and below. At that time, Sravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), and those who had generated great aspiration in this Trisahasra-Mahasahasra-Lokadhatu (a great world system in Buddhist cosmology) all gathered together and went to the Bamboo Grove, to the Buddha's abode. In this world, there were also eighty billion Bodhisattvas who gathered simultaneously in a single thought, and sat in order among the fourfold assembly (Bhiksus, Bhiksunis, Upasakas, Upasikas). There were also three hundred thousand Sravakas, empowered by the Buddha's Samadhi, all present at the assembly. Sakra Devanam Indra (the lord of the Trayastrimsa Heaven), the Four Lokapalas (the Four Heavenly Kings), and even Mahesvara (a high-ranking deity), Suddhavasa Devas (pure abode gods, the highest level of the Form Realm), all the Naga Kings (dragon kings), all the Yaksa Kings (yaksha kings), all the Gandharva Kings (celestial musician kings), all the Garuda Kings (kings of the golden-winged birds), all the Asura Kings (kings of the asuras), each with countless entourages, came, prostrated at the Buddha's feet, and sat down in order. At that time, the great and virtuous assembly of this Trisahasra-Mahasahasra-Lokadhatu all gathered, up to the Brahma World (the first Dhyana heaven of the Form Realm), with no empty space. At that time, Sariputra (the Buddha's disciple foremost in wisdom), Mahamaudgalyayana (the Buddha's disciple foremost in supernatural powers), Mahakasyapa (the Buddha's disciple foremost in ascetic practices), Mahakusthila (the Buddha's disciple skilled in debate), Mahakatyayana (the Buddha's disciple skilled in exposition), Subhuti (the Buddha's disciple foremost in understanding emptiness), and Purna Maitrayani-putra (the Buddha's disciple foremost in preaching) asked Manjusri (the embodiment of wisdom): 'Where is the Tathagata (the Buddha's title) now? With what form can we see the Tathagata? What is the appearance of the Tathagata's mindfulness?'

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文殊答言：「汝諸聲聞大智成就，三昧自在，各以定力觀察佛身及繫念處為在何所。」

諸大聲聞，入三昧觀，不見佛身及繫念處。時諸聲聞於此三千大千世界觀察推求，不見佛身，不見身相。「如是，文殊師利！不見如來及繫念處。我今云何得見佛身？」

文殊答曰：「且待須臾，自當見佛。」

爾時世尊從三昧起，三千世界即大震動。佛身殊特，威光顯曜。

爾時舍利弗白佛言：「世尊！如來所入三昧，以何為相？諸大聲聞慧眼觀察，悉不能見。此三昧者以何境界？」

爾時佛告舍利弗：「此三昧者無緣、無處，是佛境界，非一切聲聞、緣覺所知。如是，舍利弗！如來境界不可思議，是佛神力。舍利弗！佛身真實、非身、非作、非起、非滅、亦非長養、非化、非信、寂滅、無為、無跡、無行、無此、無彼、本性清凈、無有一法、非受、非愿、非生、非報、非見、非聞、非覺、非施設、非嗅、非嘗、非觸、非惱、非籌量、非對、非心、非憶、非思、非非思、非入、非來、非去、去來道斷、非影、非瑕、非斷、非物、非實、非作、非造、非成就、非取、非覆、非現、非依、非闇、非明、寂靜、非寂靜、常住、靜定、凈、非凈、本性清凈、無有一法、非生、非起、非愛、寂住、

【現代漢語翻譯】 現代漢語譯本 文殊菩薩回答說：『你們這些聲聞弟子，都已成就大智慧，三昧禪定自在無礙，各自用禪定之力觀察佛身以及佛所繫念之處在哪裡。』 各位大聲聞弟子，進入三昧禪定觀察，卻看不見佛身以及佛所繫念之處。當時各位聲聞弟子在這三千大千世界中觀察尋找，看不見佛身，也看不見佛的身相。『正是這樣，文殊師利（Manjushri）！我們看不見如來（Tathagata）以及佛所繫念之處。我們現在要怎樣才能見到佛身呢？』 文殊菩薩回答說：『暫且等待片刻，自然會見到佛。』 當時世尊（Lokajyestha）從三昧禪定中起身，三千世界隨即發生大震動。佛身殊勝特別，威德光明顯耀。 當時舍利弗（Sariputra）對佛說：『世尊！如來所入的三昧禪定，以什麼為相？各位大聲聞弟子用智慧之眼觀察，都不能看見。這三昧禪定是以什麼為境界？』 當時佛告訴舍利弗：『這三昧禪定無所緣，無處所，是佛的境界，不是一切聲聞、緣覺所能知曉的。像這樣，舍利弗！如來的境界不可思議，是佛的神力。舍利弗！佛身真實，非身，非作，非起，非滅，亦非長養，非化，非信，寂滅，無為，無跡，無行，無此，無彼，本性清凈，無有一法，非受，非愿，非生，非報，非見，非聞，非覺，非施設，非嗅，非嘗，非觸，非惱，非籌量，非對，非心，非憶，非思，非非思，非入，非來，非去，去來之道斷絕，非影，非瑕，非斷，非物，非實，非作，非造，非成就，非取，非覆，非現，非依，非闇，非明，寂靜，非寂靜，常住，靜定，凈，非凈，本性清凈，無有一法，非生，非起，非愛，寂住。』

【English Translation】 English version Manjushri (Manjushri) replied: 'You, the Shravakas (Sravaka), have achieved great wisdom and are free in Samadhi (Samadhi). Each of you should use your Samadhi power to observe where the Buddha's body and the place of mindfulness are.' The great Shravakas (Sravaka) entered Samadhi (Samadhi) and observed, but they could not see the Buddha's body or the place of mindfulness. At that time, the Shravakas (Sravaka) observed and searched throughout this three-thousand-great-thousand world, but they did not see the Buddha's body or the Buddha's form. 'Thus, Manjushri (Manjushri)! We do not see the Tathagata (Tathagata) or the place of mindfulness. How can we now see the Buddha's body?' Manjushri (Manjushri) replied: 'Wait a moment, and you will naturally see the Buddha.' At that time, the World Honored One (Lokajyestha) arose from Samadhi (Samadhi), and the three-thousand world immediately shook greatly. The Buddha's body was extraordinary, and its majestic light shone brightly. At that time, Sariputra (Sariputra) said to the Buddha: 'World Honored One (Lokajyestha)! What is the characteristic of the Samadhi (Samadhi) that the Tathagata (Tathagata) enters? The great Shravakas (Sravaka) observe with their wisdom eyes, but they cannot see it. What is the realm of this Samadhi (Samadhi)?' At that time, the Buddha told Sariputra (Sariputra): 'This Samadhi (Samadhi) has no object, no place, it is the realm of the Buddha, not known by all Shravakas (Sravaka) and Pratyekabuddhas. Thus, Sariputra (Sariputra)! The realm of the Tathagata (Tathagata) is inconceivable, it is the divine power of the Buddha. Sariputra (Sariputra)! The Buddha's body is real, non-body, non-action, non-arising, non-ceasing, also non-growth, non-transformation, non-belief, quiescent, unconditioned, without trace, without action, without this, without that, its original nature is pure, without a single dharma, non-reception, non-vow, non-birth, non-retribution, non-seeing, non-hearing, non-awareness, non-establishment, non-smelling, non-tasting, non-touching, non-affliction, non-calculation, non-opposition, non-mind, non-memory, non-thought, non-non-thought, non-entering, non-coming, non-going, the path of coming and going is cut off, non-shadow, non-flaw, non-severance, non-thing, non-reality, non-making, non-creating, non-accomplishment, non-taking, non-covering, non-appearance, non-reliance, non-darkness, non-brightness, stillness, non-stillness, constant dwelling, quietude, pure, non-pure, its original nature is pure, without a single dharma, non-birth, non-arising, non-love, dwelling in stillness.'

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非處、非動、非患、非語、非法、非非法、非福田、非不福田、非盡、非非盡、舍諸著、名為空、非違諍、無音聲、離名字、舍憶想、非相應、非不相應、非滅、非不滅、非量、非不量、非往、非返、非二、非不二、非此岸、非彼岸、非中流、非分、非非分、非業、非報、非聽、非思、非量、非障、非相、非非相、非門、非離、非著、樂行諸法、法法同相、如、真實、為度眾生實無所度、解未解者、調未調者、救未救者、示無示法、非等、非非等、非相似、非不相似、無等、甘露等、與空等、無處等、無得等、寂滅、盡滅、善調伏行處、轉不退輪、決定無疑、非離異、非二法、所習清凈、本行、威儀解脫具足、非長、非短、非方、非圓、非身相、非陰相、非入相、非界相、非有為起、非無為起、非無為真實、非命、非非命、非生、非現、無有見者、非實生、非言說、非忍、身相不動、非倒、非搖、非實、非憶、非和合、非作、非不作、非明、非相、非涅槃、不入涅槃、非定、非非定。」

佛告舍利弗：「是名如來身相。一切眾生皆依于相，有能知此三昧者不？」

「唯然，世尊！一切相中不得佛身。」

爾時世尊欲增廣如來智印三昧而說偈言：

「如身非身身解脫，　　無作無壞亦無得， 　法

【現代漢語翻譯】 現代漢語譯本： 非處（不是處所）、非動（不是動搖）、非患（不是憂患）、非語（不是言語）、非法（不是法則）、非非法（不是非法則）、非福田（不是種福的田地）、非不福田（不是非種福的田地）、非盡（不是窮盡）、非非盡（不是非窮盡）、舍諸著（捨棄一切執著）、名為空（名為空性）、非違諍（不是違背爭論）、無音聲（沒有聲音）、離名字（脫離名字概念）、舍憶想（捨棄記憶和想像）、非相應（不是相應）、非不相應（不是非相應）、非滅（不是滅亡）、非不滅（不是非滅亡）、非量（不是限量）、非不量（不是非限量）、非往（不是前往）、非返（不是返回）、非二（不是二元）、非不二（不是非二元）、非此岸（不是此岸）、非彼岸（不是彼岸）、非中流（不是中流）、非分（不是分別）、非非分（不是非分別）、非業（不是業力）、非報（不是報應）、非聽（不是聽聞）、非思（不是思惟）、非量（不是衡量）、非障（不是障礙）、非相（不是表相）、非非相（不是非表相）、非門（不是門徑）、非離（不是遠離）、非著（不是執著），樂行諸法（樂於修行一切法），法法同相（一切法具有相同的體性），如（如如不動）、真實（真實不虛），為度眾生實無所度（爲了度化眾生實際上沒有被度化的眾生），解未解者（解脫尚未解脫的人），調未調者（調伏尚未調伏的人），救未救者（救度尚未被救度的人），示無示法（開示無法開示的法），非等（不是相等）、非非等（不是非相等）、非相似（不是相似）、非不相似（不是非相似）、無等（沒有可以相比的）、甘露等（與甘露相等）、與空等（與空性相等）、無處等（無處可等）、無得等（無所得相等）、寂滅（寂靜涅槃）、盡滅（滅盡煩惱）、善調伏行處（善於調伏的修行之處）、轉不退輪（轉動永不退轉的法輪）、決定無疑（決定無疑慮），非離異（不是分離差異）、非二法（不是二法）、所習清凈（所修習的清凈）、本行（根本的修行）、威儀解脫具足（威儀解脫圓滿具足）、非長（不是長）、非短（不是短）、非方（不是方）、非圓（不是圓）、非身相（不是身相）、非陰相（不是五陰之相）、非入相（不是十二入之相）、非界相（不是十八界之相）、非有為起（不是有為法生起）、非無為起（不是無為法生起）、非無為真實（不是無為法真實）、非命（不是壽命）、非非命（不是非壽命）、非生（不是生）、非現（不是顯現），無有見者（沒有能看見的人），非實生（不是真實生）、非言說（不可言說）、非忍（不是安忍）、身相不動（身相不動搖）、非倒（不是顛倒）、非搖（不是動搖）、非實（不是真實）、非憶（不是憶念）、非和合（不是和合）、非作（不是造作）、非不作（不是非造作）、非明（不是光明）、非相（不是表相）、非涅槃（不是涅槃）、不入涅槃（不進入涅槃）、非定（不是禪定）、非非定（不是非禪定）。』

佛告訴舍利弗（Śāriputra）說：『這叫做如來的身相。一切眾生都依賴於表相，有誰能知道這種三昧（Samadhi）嗎？』

『是的，世尊（Bhagavan）！一切表相中都無法得到佛身。』

這時，世尊爲了增廣如來智印三昧（Tathāgata-jñāna-mudrā-samādhi）而說了這首偈：

『如身非身身解脫，無作無壞亦無得，法』

English version: Not a place, not moving, not suffering, not speech, not law, not non-law, not a field of merit, not a non-field of merit, not exhausted, not non-exhausted, abandoning all attachments, named emptiness, not contrary to dispute, without sound, separated from names, abandoning memory and thought, not corresponding, not non-corresponding, not extinguished, not non-extinguished, not measurable, not non-measurable, not going, not returning, not dual, not non-dual, not this shore, not the other shore, not the middle stream, not division, not non-division, not karma, not retribution, not listening, not thinking, not measuring, not an obstacle, not a form, not a non-form, not a gate, not separation, not attachment, delighting in practicing all dharmas, all dharmas having the same nature, suchness, truth, to liberate beings, in reality, there are no beings to be liberated, liberating those not yet liberated, taming those not yet tamed, saving those not yet saved, showing the dharma that cannot be shown, not equal, not non-equal, not similar, not non-similar, without equal, equal to nectar, equal to emptiness, equal to no place, equal to no attainment, tranquility, extinction, a place of well-tamed conduct, turning the irreversible wheel, decisive and without doubt, not separated or different, not two dharmas, what is practiced is pure, fundamental practice, complete with dignified conduct and liberation, not long, not short, not square, not round, not a bodily form, not a skandha form, not an entrance form, not a realm form, not arising from conditioned phenomena, not arising from unconditioned phenomena, not the truth of unconditioned phenomena, not life, not non-life, not birth, not manifestation, there is no one who sees, not truly born, not spoken, not forbearance, the bodily form is unmoving, not inverted, not shaking, not real, not remembered, not combined, not acting, not non-acting, not bright, not a form, not Nirvana, not entering Nirvana, not fixed, not non-fixed.』

The Buddha said to Śāriputra (舍利弗): 『This is called the body form of the Tathāgata (如來). All beings rely on forms, is there anyone who can know this Samadhi (三昧)?』

『Yes, Bhagavan (世尊)! The Buddha's body cannot be obtained in all forms.』

At that time, the World Honored One, desiring to increase the Tathāgata-jñāna-mudrā-samādhi (如來智印三昧), spoke this verse:

『Like a body, not a body, the body is liberated, without action, without destruction, also without attainment, dharma』

【English Translation】 English version: Not a place (not a location), not moving (not shaking), not suffering (not affliction), not speech (not language), not law (not a rule), not non-law (not a non-rule), not a field of merit (not a field for planting merit), not a non-field of merit (not a non-field for planting merit), not exhausted (not completely finished), not non-exhausted (not not completely finished), abandoning all attachments (giving up all clinging), named emptiness (called emptiness), not contrary to dispute (not against argument), without sound (no sound), separated from names (free from name concepts), abandoning memory and thought (giving up memories and thoughts), not corresponding (not matching), not non-corresponding (not not matching), not extinguished (not ceasing), not non-extinguished (not not ceasing), not measurable (not limited), not non-measurable (not not limited), not going (not going), not returning (not returning), not dual (not two), not non-dual (not not two), not this shore (not this shore), not the other shore (not the other shore), not the middle stream (not the middle stream), not division (not separation), not non-division (not not separation), not karma (not karmic force), not retribution (not karmic result), not listening (not hearing), not thinking (not contemplating), not measuring (not evaluating), not an obstacle (not a hindrance), not a form (not an appearance), not a non-form (not a non-appearance), not a gate (not an entrance), not separation (not detachment), not attachment (not clinging), delighting in practicing all dharmas (happy to practice all teachings), all dharmas having the same nature (all teachings have the same essence), suchness (as it is), truth (reality), to liberate beings, in reality, there are no beings to be liberated (to save sentient beings, but in reality, there is no one to be saved), liberating those not yet liberated (freeing those who are not yet free), taming those not yet tamed (subduing those who are not yet subdued), saving those not yet saved (rescuing those who are not yet rescued), showing the dharma that cannot be shown (revealing the dharma that cannot be revealed), not equal (not the same), not non-equal (not not the same), not similar (not alike), not non-similar (not not alike), without equal (nothing to compare to), equal to nectar (equal to ambrosia), equal to emptiness (equal to voidness), equal to no place (equal to nowhere), equal to no attainment (equal to no achievement), tranquility (peaceful extinction), extinction (cessation of suffering), a place of well-tamed conduct (a place of well-disciplined behavior), turning the irreversible wheel (turning the wheel of dharma that never regresses), decisive and without doubt (certain and without hesitation), not separated or different (not separate or distinct), not two dharmas (not two teachings), what is practiced is pure (what is practiced is pure), fundamental practice (basic practice), complete with dignified conduct and liberation (complete with dignified behavior and liberation), not long (not long), not short (not short), not square (not square), not round (not round), not a bodily form (not a physical form), not a skandha form (not a form of the aggregates), not an entrance form (not a form of the entrances), not a realm form (not a form of the realms), not arising from conditioned phenomena (not arising from conditioned things), not arising from unconditioned phenomena (not arising from unconditioned things), not the truth of unconditioned phenomena (not the truth of unconditioned things), not life (not life), not non-life (not non-life), not birth (not birth), not manifestation (not appearance), there is no one who sees (no one sees), not truly born (not truly born), not spoken (unspeakable), not forbearance (not patience), the bodily form is unmoving (the body is still), not inverted (not reversed), not shaking (not trembling), not real (not real), not remembered (not remembered), not combined (not combined), not acting (not acting), not non-acting (not not acting), not bright (not bright), not a form (not a form), not Nirvana (not Nirvana), not entering Nirvana (not entering Nirvana), not fixed (not fixed), not non-fixed (not not fixed).』

The Buddha said to Śāriputra (舍利弗): 『This is called the body form of the Tathāgata (如來). All beings rely on forms, is there anyone who can know this Samadhi (三昧)?』

『Yes, Bhagavan (世尊)! The Buddha's body cannot be obtained in all forms.』

At that time, the World Honored One, desiring to increase the Tathāgata-jñāna-mudrā-samādhi (如來智印三昧), spoke this verse:

『Like a body, not a body, the body is liberated, without action, without destruction, also without attainment, dharma』

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非相應不相應，　　是為顯示善逝身。 　非合不合無染著，　　非執非舍非等長， 　非造非處非非處，　　此身非顯無所欲。 　非執非作無所有，　　非色非心非二一， 　無分非分無起滅，　　真實無我現佛身。 　非強非弱亦非斷，　　非默非愿非盡供， 　非得非定非依止，　　實身無染如是現。 　非見非聞非嗅觸，　　非依施設現影像， 　若有見者心歡喜，　　如是成就演說法。 　非陰非界非虛實，　　諸根非生非垢凈， 　非固不固水月現，　　欲觀善逝身如是。 　從因緣生非真實，　　非起非滅非動去， 　非現現三如幻師，　　如是觀佛無所依。 　非寂不寂非相應，　　非系非欲非合散， 　猶如空拳實虛空，　　如是觀佛真供養。 　十方世界千億土，　　積聚珍寶至梵世， 　無量劫施一切佛，　　若有書寫福勝彼。 　若有過於恒沙劫，　　修習四等遍世間， 　及持凈戒無能比，　　信解此經福最勝。 　無始生死至今身，　　普于眾生行忍辱， 　若有暫信智印經，　　彼如須彌芥子分。 　三界眾生若干種，　　于無量劫頂戴行， 　身不疲懈無悔恨，　　能忍此經福無比。 　百世界沙眾生數，　　于無量劫修禪定， 　一日一夜持此經，　　功德勝彼不可數。 　智

【現代漢語翻譯】 現代漢語譯本 非相應也不相應，這是爲了顯示善逝（Sugata，如來）之身。 非合也不合，沒有染著，不執取也不捨棄，不長也不短。 不是造作，也不是處所，也不是非處所，此身不是顯現，也沒有慾望。 不執取，不作為，一無所有，不是色，也不是心，也不是二，也不是一。 沒有部分，也不是沒有部分，沒有生起也沒有滅亡，真實無我，顯現佛身。 不強也不弱，也不是斷滅，不是沉默，也不是願望，也不是窮盡供養。 不是獲得，也不是禪定，也不是依靠，真實之身沒有染污，如此顯現。 不是見，也不是聞，也不是嗅，也不是觸，不是依靠施設而顯現影像。 如果有人見到，內心歡喜，這樣就能成就演說佛法。 不是五陰（skandha），也不是十二界（ayatana），也不是真實或虛假，諸根不是生，也不是垢或凈。 不是堅固也不是不堅固，如水中月亮的顯現，想要觀看善逝之身就應該這樣。 從因緣而生，不是真實的，不是生起，也不是滅亡，也不是移動或離去。 不是顯現，也不是不顯現，如幻術師，這樣觀佛，就沒有所依靠。 不是寂靜也不是不寂靜，不是相應也不是不相應，不是繫縛，也不是慾望，不是聚合也不是離散。 猶如空拳，其中是虛空，這樣觀佛，才是真正的供養。 十方世界千億國土，積聚珍寶直到梵天世界，無量劫來佈施一切佛，如果有人書寫此經，福德勝過他們。 如果有人超過恒河沙數劫，修習慈、悲、喜、舍四無量心遍滿世間，以及持守清凈戒律，都不能相比，信解此經的福德最為殊勝。 從無始生死直到今生，普遍對眾生行忍辱，如果有人暫時相信《智印經》，他的功德就像須彌山中的芥子。 三界眾生有若干種類，在無量劫中頂戴奉行，身體不疲憊懈怠，沒有後悔遺憾，能夠忍受此經的福德無比。 百世界沙數眾生，在無量劫中修習禪定，一日一夜持誦此經，功德勝過他們，不可計數。 智

【English Translation】 English version Neither corresponding nor non-corresponding, this is to reveal the body of the Sugata (the Well-Gone One, Tathagata). Neither united nor disunited, without attachment, neither grasping nor abandoning, neither long nor short. Not created, nor a place, nor a non-place, this body is not manifest, nor does it have desires. Not grasping, not acting, without possessions, not form (rupa), nor mind (citta), neither two nor one. Without parts, nor without parts, without arising or ceasing, truly without self, manifesting the Buddha's body. Neither strong nor weak, nor annihilated, neither silent nor wishing, nor exhausting offerings. Neither attained, nor in samadhi, nor relying, the true body is without defilement, thus it appears. Neither seeing, nor hearing, nor smelling, nor touching, not relying on designation to manifest an image. If someone sees it and their heart rejoices, thus they will accomplish expounding the Dharma. Not the five skandhas (aggregates), nor the twelve ayatanas (sense bases), nor real or unreal, the sense faculties are neither born, nor defiled or pure. Neither solid nor non-solid, like the appearance of the moon in water, if you wish to see the body of the Sugata, it should be like this. Born from causes and conditions, not real, not arising, nor ceasing, nor moving or leaving. Neither appearing nor not appearing, like a magician, thus contemplating the Buddha, there is nothing to rely on. Neither tranquil nor non-tranquil, neither corresponding nor non-corresponding, neither bound nor desiring, neither united nor scattered. Like an empty fist, within which is empty space, thus contemplating the Buddha is the true offering. A thousand billion lands in the ten directions, accumulating treasures up to the Brahma world, giving to all Buddhas for immeasurable kalpas (eons), if someone writes this sutra, their merit surpasses them. If someone for more kalpas than the sands of the Ganges, cultivates the four immeasurables (loving-kindness, compassion, joy, equanimity) throughout the world, and upholds pure precepts, they cannot compare, the merit of believing and understanding this sutra is the most supreme. From beginningless samsara (cycle of rebirth) until this life, universally practicing patience towards all beings, if someone temporarily believes in the 'Wisdom Seal Sutra', their merit is like a mustard seed within Mount Sumeru. The beings of the three realms are of various kinds, for immeasurable kalpas carrying it on their heads and practicing it, their bodies not weary or lax, without regret or remorse, the merit of being able to endure this sutra is incomparable. The number of beings like the sands of a hundred world systems, cultivating samadhi for immeasurable kalpas, holding this sutra for one day and one night, their merit surpasses them, it cannot be counted. Wisdom

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舍二邊行中道，　　過於無量塵數劫， 　若於此經如說解，　　彼如大海一渧分。 　不應以色色相觀，　　勿如愚人思察佛， 　見我實者須菩提，　　三界福田最清凈。」

爾時世尊說是偈已，告舍利弗：「是為如來智印三昧，悉能滿足十方一切世界菩薩無閡智慧。舍利弗！若欲速見十方諸佛及諸菩薩，晝夜精勤修此三昧，悉皆得見。舍利弗！此三昧是菩薩無量門，遍行諸行陀羅尼，能持法界，令不斷絕。此陀羅尼執諸法門，若成就此相，名為菩薩，能成三十二相、八十種好，具相應行，業行清凈，出魔境界，不動，不出，等行佛行，身、口、意業皆悉清凈。欲解如來密法，應當修學如是三昧；欲次第說法，亦學此三昧；欲遍知諸法、欲知真諦、欲解萬億生死作證、欲解十二因緣、欲解一切眾生意趣所行、欲取凈妙佛國，當學此三昧；欲得妙光、欲成就眷屬、欲為眾生作依、欲成就相好、欲成就樂說辯、欲知諸法，應學是三昧。何以故？舍利弗！猶如意珠，隨眾所欲皆得滿愿。如是，舍利弗！此三昧者，是諸菩薩一切妙事，悉能滿足一切願行。」

爾時世尊而說偈言：

「最勝智慧上智光，　　智光智富智富藏， 　智慧所作入智門，　　無量智印印此經。 　慧根智作智慧地，　　智起智光滅

【現代漢語翻譯】 現代漢語譯本： 捨棄二邊，行於中道，所經歷的時間超過無量無數的劫數。 如果有人能像經文所說的那樣理解此經，那麼他所理解的，就像大海中的一滴水。 不應該以**相（指佛的表相）來觀察佛，不要像愚人那樣思索佛。 須菩提，見到我的真實法身，才是三界中最清凈的福田。'

這時，世尊說完偈頌后，告訴舍利弗（智慧第一的弟子）: '這就是如來智印三昧（如來智慧印記的禪定），能夠圓滿十方一切世界菩薩的無礙智慧。舍利弗！如果想要快速見到十方諸佛以及諸菩薩，就應該晝夜精勤地修習此三昧，都能得見。舍利弗！此三昧是菩薩無量的法門，能夠普遍地實行各種修行，是總持（陀羅尼），能夠保持法界，使之不斷絕。此陀羅尼執持一切法門，如果成就此相，就名為菩薩，能夠成就三十二相、八十種好，具足相應的修行，業行清凈，超出魔的境界，不（生）動，不（死）出，平等地行佛的行徑，身、口、意業都清凈。想要理解如來的秘密教法，應當修學這樣的三昧；想要次第說法，也要學習此三昧；想要普遍地瞭解諸法、想要知道真諦、想要了解萬億生死的造作和證悟、想要了解十二因緣、想要了解一切眾生的意趣和行為、想要取得清凈美妙的佛國，都應當學習此三昧；想要得到妙光、想要成就眷屬、想要為眾生作依靠、想要成就相好、想要成就善於言辭的辯才、想要知道諸法，都應該學習這個三昧。為什麼呢？舍利弗！就像如意珠一樣，隨著眾生的願望都能滿足。如此，舍利弗！此三昧，是諸菩薩一切美好的事情，都能夠滿足一切願望和修行。'

這時，世尊說了偈頌：

'最殊勝的智慧，最高的智慧之光，智慧之光，智慧的財富，智慧的寶藏， 智慧所造作，進入智慧之門，無量的智慧印記印證此經。 慧根，智慧的造作，智慧的土地，智慧生起，智慧之光熄滅'

【English Translation】 English version: Abandoning both extremes, walking the Middle Way, passing through countless kalpas (aeons). If one understands this sutra as it is taught, that understanding is like a single drop in the vast ocean. One should not observe the Buddha by forms (physical characteristics), do not contemplate the Buddha like a fool. Subhuti (one of the principal disciples of the Buddha), seeing my true Dharma body is the purest field of merit in the three realms.'

Then, the World Honored One, having spoken this verse, addressed Sariputra (foremost in wisdom among the Buddha's disciples): 'This is the Samadhi (state of meditative consciousness) of the Seal of the Wisdom of the Tathagata (another name for the Buddha), which can completely fulfill the unobstructed wisdom of the Bodhisattvas (enlightenment-seeking beings) in all the worlds of the ten directions. Sariputra! If you wish to quickly see all the Buddhas and Bodhisattvas of the ten directions, diligently cultivate this Samadhi day and night, and you will all be able to see them. Sariputra! This Samadhi is the Bodhisattva's immeasurable gate, universally practicing all practices, the Dharani (a type of mantra or incantation) that upholds the Dharma realm, preventing it from being cut off. This Dharani holds all Dharma gates. If one achieves this state, one is called a Bodhisattva, able to achieve the thirty-two marks and eighty minor characteristics, possessing corresponding practices, with pure karmic actions, transcending the realm of demons, not moving (birth), not exiting (death), equally walking the path of the Buddha, with pure actions of body, speech, and mind. If you wish to understand the secret Dharma of the Tathagata, you should study this Samadhi; if you wish to explain the Dharma in sequence, you should also study this Samadhi; if you wish to universally know all Dharmas, wish to know the true reality, wish to understand the creation and realization of billions of lives and deaths, wish to understand the twelve links of dependent origination, wish to understand the intentions and actions of all sentient beings, wish to obtain a pure and wonderful Buddha land, you should study this Samadhi; if you wish to obtain wonderful light, wish to achieve a retinue, wish to be a refuge for sentient beings, wish to achieve excellent characteristics, wish to achieve eloquent speech, wish to know all Dharmas, you should study this Samadhi. Why? Sariputra! Just like a wish-fulfilling jewel, all desires are fulfilled according to the wishes of the multitude. Thus, Sariputra! This Samadhi is all the wonderful things of all Bodhisattvas, able to fulfill all wishes and practices.'

Then, the World Honored One spoke this verse:

'The most supreme wisdom, the highest light of wisdom, the light of wisdom, the wealth of wisdom, the treasure of wisdom, Created by wisdom, entering the gate of wisdom, immeasurable wisdom seals this sutra. Root of wisdom, creation of wisdom, land of wisdom, wisdom arises, light of wisdom extinguished.'

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眾闇， 　慧不可盡慧開示，　　眾經日月照三界。 　平等等富等三昧，　　真實法相斷諸結， 　一切三昧智印門，　　此是佛種四妙辯。 　滅垢無盡渡彼岸，　　德藏福起福普應， 　是我所得快樂本，　　此三昧是善逝寶。 　如王愛國善執眾，　　盛勝妙寶隨應至， 　洗除貪慾及恚癡，　　寶海今說此經典。 　善寂能滅作憶念，　　善除諸穢凈我見， 　如健執劍壞無壞，　　佛報得此總持印。 　智慧覆護諸眾生，　　智慧所作智滿富， 　智光普照無邊際，　　此經當得智慧門。 　自調調彼二想斷，　　滅六十二見愛等， 　得入如來甘露門，　　當成相好三十二。 　道及勝道次第道，　　助菩提法非助法， 　善能覺悟懈怠者，　　慧相無量不可盡。 　與法相應次第解，　　無量慧光陀羅尼， 　檀波羅蜜得成就，　　尸羅羼提亦如是， 　毗梨禪那智無盡，　　住此智慧成就度。 　勿畏業報及煩惱，　　亦勿畏魔眾惡趣， 　修集此經無障礙，　　隨其所念得成道。 　住賢劫中諸佛子，　　十方來會為我證， 　不壞法器皆集此，　　悉應奉持此經法。 　此經能生過去佛，　　亦是未來諸佛母， 　又能生於現在佛，　　勤修此經佛兄弟。 　業凈無垢行不退，　　超出淤泥升

【現代漢語翻譯】 現代漢語譯本： 在黑暗中， 智慧的開示是無窮無盡的，眾多的經典如同日月照耀著三界。 平等、富足、等同的三昧（Samadhi，一種冥想狀態），真實的法相斷除一切煩惱。 一切三昧的智慧印記之門，這就是佛種和四種奇妙的辯才。 滅除污垢，到達無盡的彼岸，功德的寶藏興起，福報普遍應驗。 這是我所得到的快樂之本源，此三昧是善逝（Sugata，佛的稱號之一）的珍寶。 如同國王愛護國家，善於統領民眾，盛大的殊勝珍寶隨應而至。 洗除貪慾、嗔恚和愚癡，現在宣說這部如寶海般的經典。 善於寂靜，能夠滅除妄念，善於清除各種污穢，凈化我見。 如同勇士執劍，摧毀一切，佛陀因果報應得到這總持（Dharani，咒語）的印記。 智慧覆蓋保護一切眾生，智慧所作之事充滿富足。 智慧的光芒普照無邊無際，這部經典應當獲得智慧之門。 自我調伏，調伏他人，斷除二元對立的想法，滅除六十二種邪見和愛慾等。 得以進入如來的甘露之門，應當成就三十二種殊勝的相好。 道以及殊勝之道、次第之道，輔助菩提（Bodhi，覺悟）之法和非輔助之法。 善於覺悟懈怠之人，智慧之相無量無盡。 與法相應，次第理解，無量智慧光芒的陀羅尼（Dharani，咒語）。 檀波羅蜜（Dānapāramitā，佈施波羅蜜）得以成就，尸羅（Śīla，持戒）、羼提（Kṣānti，忍辱）也同樣如此。 毗梨耶（Vīrya，精進）、禪那（Dhyāna，禪定）、智慧無窮無盡，安住於此智慧成就一切度。 不要畏懼業報和煩惱，也不要畏懼魔眾和惡趣。 修習這部經典沒有障礙，隨著所念而得成就道果。 安住在賢劫（Bhadrakalpa，現在這個賢劫）中的諸位佛子，十方前來集會為我作證。 不壞的法器都聚集於此，都應當奉持這部經典之法。 這部經典能夠產生過去的佛，也是未來諸佛之母。 又能夠產生現在的佛，勤奮修習這部經典就是佛的兄弟。 業清凈無垢，行為不退轉，超出淤泥而上升。

【English Translation】 English version: In the darkness, The wisdom's exposition is inexhaustible; numerous sutras illuminate the three realms like the sun and moon. Equality, abundance, and sameness of Samadhi (a meditative state); the true Dharma characteristics sever all afflictions. The wisdom seal door of all Samadhis; this is the Buddha-seed and the four wondrous eloquence. Extinguishing defilements, crossing to the endless shore; the treasure of merit arises, and blessings universally respond. This is the source of happiness I have attained; this Samadhi is the treasure of the Sugata (one of the titles of the Buddha). Like a king cherishing his country, skillfully governing the people; magnificent and supreme treasures arrive accordingly. Washing away greed, hatred, and delusion; now I speak this sutra like a sea of jewels. Skillful in tranquility, able to extinguish thoughts; skillful in removing all impurities, purifying my self-view. Like a valiant warrior wielding a sword, destroying everything; the Buddha attains this Dharani (a mantra) seal as karmic retribution. Intelligence covers and protects all beings; the deeds of wisdom are full and abundant. The light of wisdom shines universally without limit; this sutra should attain the gate of wisdom. Subduing oneself, subduing others, severing dualistic thoughts; extinguishing the sixty-two heretical views and desires, etc. Gaining entry into the nectar gate of the Tathagata (another title of the Buddha); one should attain the thirty-two auspicious marks. The path, the supreme path, the gradual path; aiding Bodhi (enlightenment) and non-aiding dharmas. Skillful in awakening the indolent; the aspect of wisdom is immeasurable and inexhaustible. Corresponding with the Dharma, understanding gradually; the Dharani (a mantra) of immeasurable light of wisdom. Dānapāramitā (Perfection of Giving) is accomplished; Śīla (Morality) and Kṣānti (Patience) are also thus. Vīrya (Effort), Dhyāna (Meditation), wisdom are endless; abiding in this wisdom, one accomplishes all perfections. Do not fear karmic retribution and afflictions; also, do not fear the hosts of demons and evil realms. Cultivating this sutra has no obstacles; according to one's thoughts, one attains the path. The Buddha-sons abiding in this Bhadrakalpa (the present fortunate eon); those coming from the ten directions gather to witness for me. Unbreakable Dharma vessels all gather here; all should uphold this sutra's Dharma. This sutra can produce the Buddhas of the past; it is also the mother of the Buddhas of the future. It can also produce the Buddhas of the present; diligently cultivating this sutra are the Buddha's brothers. Karma is pure and without defilement, conduct does not regress, transcending the mud and rising.

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不動， 　應此經者住真實，　　則得如來妙法藏。」

爾時世尊廣說是法，三十恒沙菩薩得此三昧，六十八億那由他菩薩已於百千劫凈修諸行，于無上道得不退轉，音聲無盡，慧光陀羅尼。復有六十萬天及人未發無上菩提心者，今皆發意，聞此三昧，皆生隨喜。生隨喜時，即得阿毗跋致。佛為授記，于未來世過三萬劫當得成佛，號曰無畏。復有久修行者得無生忍，各于異國成無上道，盡同一號。

爾時世尊四眾圍繞，告文殊師利：「汝等住不住法，不戲論，不作行，一切法無所依，應當守護此無上道，廣為人說。」

爾時文殊童子從座而起，整衣服，胡跪合掌，白佛言：「世尊！我觀一切法不可得。我當護此無上菩提，如世尊無上道、無在、無不在、無處所、不現、不可執、無得、無失。」

爾時會中三十億菩薩從座而起，偏袒右肩，合掌，白佛言：「世尊！我等亦欲守護如來無量阿僧祇那由他劫之所修習難得阿耨多羅三藐三菩提法。」各各脫身所著上衣，奉獻如來，發無上愿。

爾時世尊告彌勒菩薩：「汝當善聽！彌勒當知，此是汝事！于未來世后五十歲，當護此經！」

彌勒白佛：「唯然，世尊！我當守護！」

佛告彌勒：「三十億菩薩中，當有八千菩薩護持正法

【現代漢語翻譯】 現代漢語譯本： 『不動， 　應此經者住真實，　　則得如來妙法藏。』 爾時世尊廣說是法，三十恒沙（恒河沙的數量）菩薩得此三昧（專注的狀態），六十八億那由他（極大的數字）菩薩已於百千劫凈修諸行，于無上道得不退轉，音聲無盡，慧光陀羅尼（總持法門）。復有六十萬天及人未發無上菩提心者，今皆發意，聞此三昧，皆生隨喜。生隨喜時，即得阿毗跋致（不退轉）。佛為授記，于未來世過三萬劫當得成佛，號曰無畏。復有久修行者得無生忍（對法無所畏懼的智慧），各于異國成無上道，盡同一號。 爾時世尊四眾圍繞，告文殊師利（智慧的象徵）: 『汝等住不住法，不戲論，不作行，一切法無所依，應當守護此無上道，廣為人說。』 爾時文殊童子從座而起，整衣服，胡跪合掌，白佛言：『世尊！我觀一切法不可得。我當護此無上菩提，如世尊無上道、無在、無不在、無處所、不現、不可執、無得、無失。』 爾時會中三十億菩薩從座而起，偏袒右肩，合掌，白佛言：『世尊！我等亦欲守護如來無量阿僧祇（極大的數字）那由他劫之所修習難得阿耨多羅三藐三菩提（無上正等正覺）法。』各各脫身所著上衣，奉獻如來，發無上愿。 爾時世尊告彌勒（未來佛）菩薩：『汝當善聽！彌勒當知，此是汝事！于未來世后五十歲，當護此經！』 彌勒白佛：『唯然，世尊！我當守護！』 佛告彌勒：『三十億菩薩中，當有八千菩薩護持正法』

【English Translation】 English version: 'Immovable, Those who respond to this sutra dwell in truth, and thus obtain the Tathagata's (the thus-gone one) wondrous Dharma treasury.' At that time, the World Honored One extensively expounded this Dharma, and thirty Heng Sha (number of grains of sand in the Ganges River) Bodhisattvas attained this samadhi (state of concentration). Sixty-eight Niyuta (a very large number) Bodhisattvas, having purely cultivated all practices for hundreds of thousands of kalpas (eons), attained non-retrogression in the unsurpassed path, with endless sound and the dharani (mnemonic device, incantation) of wisdom light. Furthermore, six hundred thousand devas (gods) and humans who had not yet generated the unsurpassed Bodhi (enlightenment) mind, now all generated the intention, and upon hearing this samadhi, all rejoiced accordingly. Upon generating this rejoicing, they immediately attained Avaivartika (non-retrogression). The Buddha bestowed predictions upon them, saying that in the future, after three myriads of kalpas, they would attain Buddhahood, named Fearless. Furthermore, those who had cultivated for a long time attained the Anutpattika-dharma-kshanti (patience with the unarisen), each attaining the unsurpassed path in different countries, all with the same name. At that time, the World Honored One, surrounded by the four assemblies, said to Manjushri (symbol of wisdom): 'You should dwell in non-dwelling Dharma, not engage in frivolous discussions, not perform actions, all Dharmas are without reliance, you should protect this unsurpassed path, and extensively speak of it to others.' At that time, the youth Manjushri rose from his seat, arranged his robes, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! I observe that all Dharmas are unattainable. I shall protect this unsurpassed Bodhi, like the World Honored One's unsurpassed path, which is nowhere, yet everywhere, without location, unmanifest, ungraspable, without gain, without loss.' At that time, thirty billion Bodhisattvas in the assembly rose from their seats, bared their right shoulders, joined their palms, and said to the Buddha: 'World Honored One! We also wish to protect the Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) Dharma, which the Tathagata (the thus-gone one) has cultivated with difficulty for immeasurable Asankhya (countless) Niyuta (a very large number) kalpas (eons).' Each took off their upper garments and offered them to the Tathagata, making unsurpassed vows. At that time, the World Honored One said to Maitreya (the future Buddha) Bodhisattva: 'You should listen well! Maitreya, you should know that this is your affair! In the future, after fifty years, you should protect this sutra!' Maitreya said to the Buddha: 'So it is, World Honored One! I shall protect it!' The Buddha said to Maitreya: 'Among the thirty billion Bodhisattvas, there will be eight thousand Bodhisattvas who will uphold the true Dharma.'

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。其餘菩薩未能自調，不護正法，於後末世于如來阿僧祇劫之所修集難得阿耨多羅三藐三菩提正法之中，當起諍訟，輕毀不說，不能聽受，不能護持。

「彌勒！有七法發菩提心。何等為七？一者、如佛、菩薩發菩提心。二者、正法將滅，為護持故，發菩提心。三者、見諸眾生眾苦所逼，起大悲念，發菩提心。四者、菩薩教餘眾生，發菩提心。五者、佈施時自發菩提心。六者、見他發意，隨學發心。七者、見如來三十二相、八十種好，具足莊嚴，若聞發心。彌勒！如是七因緣發菩提心。如佛、菩薩發菩提心；正法將滅，為護持故，發菩提心；見諸眾生眾苦所逼，起大悲念，發菩提心；發此三心，能為諸佛、菩薩護持正法，又能疾得不退轉地，成就佛道。后四發心，剛強難伏，不能護法。

「複次，彌勒！菩薩成就五法，應當如是阿毗跋致。何等為五？一者、于諸眾生起平等心。二者、見他得利，不生嫉妒。三者、見護法者，寧失身命，不說其過。四者、能捨一切利養。五者、信甚深法，不信世間經書、文頌。彌勒！菩薩成此五法，名不退轉。

「複次，彌勒！菩薩復有五法，其心剛強，能壞正法。何等為五？一者、起不善色。二者、信用鄙行。三者、貪著利養。四者、護惜檀越。五者、心懷諂曲，

【現代漢語翻譯】 現代漢語譯本： 『其餘的菩薩不能自我調伏，不守護正法，在後來的末法時代，對於如來在無數劫中所修集、難以獲得的阿耨多羅三藐三菩提（無上正等正覺）正法，將會發起爭論，輕視譭謗而不宣說，不能聽從接受，也不能護衛保持。

『彌勒（未來佛）！有七種因緣能引發菩提心（覺悟之心）。哪七種呢？第一，像佛和菩薩一樣發菩提心。第二，正法將要滅亡時，爲了守護正法而發菩提心。第三，見到各種眾生被種種痛苦所逼迫，生起大悲之心，從而發菩提心。第四，菩薩教導其他眾生，使他們發起菩提心。第五，在佈施的時候自己發起菩提心。第六，見到他人發起菩提心，隨之學習併發起菩提心。第七，見到如來三十二相、八十種好，具足莊嚴，或者聽聞（佛法）而發起菩提心。彌勒！這就是七種因緣能引發菩提心。像佛和菩薩一樣發菩提心；正法將要滅亡時，爲了守護正法而發菩提心；見到各種眾生被種種痛苦所逼迫，生起大悲之心，從而發菩提心；發起這三種心，能夠為諸佛菩薩守護正法，又能迅速得到不退轉的境界，成就佛道。后四種發心，剛強難以調伏，不能守護正法。

『再者，彌勒！菩薩成就五種法，應當可以達到阿毗跋致（不退轉）。哪五種呢？第一，對於一切眾生生起平等心。第二，見到他人獲得利益，不生起嫉妒心。第三，見到守護正法的人，寧願失去生命，也不說他們的過失。第四，能夠捨棄一切利益供養。第五，相信甚深微妙的佛法，不相信世間的經書和文頌。彌勒！菩薩成就這五種法，就叫做不退轉。

『再者，彌勒！菩薩還有五種法，會使他的心剛強頑固，能夠破壞正法。哪五種呢？第一，生起不善的念頭。第二，相信和實行卑劣的行為。第三，貪戀執著于利益供養。第四，保護和吝惜施主。第五，心懷諂媚虛偽。

【English Translation】 English version: 『The remaining Bodhisattvas, unable to subdue themselves and not protecting the True Dharma, in the later Degenerate Age, regarding the unsurpassed, complete, and perfect enlightenment (Anuttara-samyak-sambodhi) True Dharma, which the Tathagata (another name for Buddha) has cultivated and gathered over countless kalpas (an immense period of time), will initiate disputes, belittle and slander without proclaiming it, unable to listen and accept, and unable to safeguard and maintain it.』

『Maitreya (the future Buddha)! There are seven causes for generating the Bodhi mind (the mind of enlightenment). What are the seven? First, generating the Bodhi mind like the Buddhas and Bodhisattvas. Second, when the True Dharma is about to perish, generating the Bodhi mind for the sake of protecting it. Third, seeing all sentient beings oppressed by various sufferings, giving rise to great compassion, and generating the Bodhi mind. Fourth, Bodhisattvas teaching other sentient beings to generate the Bodhi mind. Fifth, generating the Bodhi mind oneself when giving alms. Sixth, seeing others generate the Bodhi mind, following their example and generating the Bodhi mind. Seventh, seeing the Tathagata's thirty-two marks and eighty minor characteristics, complete and adorned, or hearing (the Dharma) and generating the Bodhi mind. Maitreya! These are the seven causes for generating the Bodhi mind. Generating the Bodhi mind like the Buddhas and Bodhisattvas; when the True Dharma is about to perish, generating the Bodhi mind for the sake of protecting it; seeing all sentient beings oppressed by various sufferings, giving rise to great compassion, and generating the Bodhi mind; generating these three minds enables one to protect the True Dharma for all Buddhas and Bodhisattvas, and also quickly attain the state of non-retrogression, and accomplish the Buddha path. The latter four types of mind generation are stubborn and difficult to subdue, and cannot protect the Dharma.』

『Furthermore, Maitreya! A Bodhisattva who accomplishes five dharmas (teachings or principles) should be able to attain Avinivartaniya (non-retrogression). What are the five? First, generating an equal mind towards all sentient beings. Second, not giving rise to jealousy when seeing others gain benefits. Third, when seeing those who protect the Dharma, rather lose one's life than speak of their faults. Fourth, being able to relinquish all benefits and offerings. Fifth, believing in the profound and subtle Dharma, and not believing in worldly scriptures and praises. Maitreya! A Bodhisattva who accomplishes these five dharmas is called non-retrogressing.』

『Furthermore, Maitreya! A Bodhisattva also has five dharmas that make his mind stubborn and rigid, and able to destroy the True Dharma. What are the five? First, giving rise to unwholesome thoughts. Second, believing in and practicing base conduct. Third, being greedy and attached to benefits and offerings. Fourth, protecting and being stingy with donors (Danyue). Fifth, harboring flattery and deceit in the heart.』

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行不真實，口雖說空，而行不稱。是名為五，毀滅正法。

「複次，彌勒！菩薩復有五法，成就阿毗跋致。何等為五？一者、不得我。二者、不得眾生。三者、了達法界無得、無說。四者、不得菩提。五者、不以色身觀于如來。彌勒！菩薩成就如是五法，名為阿毗跋致。」

爾時世尊而說偈曰：

「為智興嫉妒，　　如烏蟲壞木， 　非言說信鄙，　　能護佛菩提。 　曠野修精進，　　深忍常宴默， 　如犀離眷屬，　　善護道不失。 　遠眾樂空閑，　　如驚鹿思靜， 　無著如空風，　　是行能持法。 　不惜身及命，　　于親不染愛， 　勤修空無我，　　是能成菩提。 　後世有眾生，　　說我行菩提， 　心輕躁諂曲，　　不能護正法。 　念然燈佛前，　　過八十億劫， 　有佛名月髻，　　演說此三昧。 　初會八十億，　　那由他菩薩， 　聞佛演說法，　　皆得不退轉。 　第二會說法，　　七十三由他， 　第三會聞法，　　七十億由他。 　佛壽無量劫，　　光六十由旬， 　僧九十九億，　　無生心自在。 　時有轉輪王，　　號名曰慧起， 　王領閻浮提，　　七十千由旬， 　並王四天下，　　婇女六十億， 　其王有千子，　　所住名樂光， 　百千城莊嚴，　　園

【現代漢語翻譯】 現代漢語譯本 行為不真實，口頭上雖然說的是空性，但行為卻不符合。這被稱為五種毀滅正法（Dharma）的行為。

『再者，彌勒（Maitreya，未來佛）！菩薩（Bodhisattva，有情覺）又有五種法，成就阿毗跋致（Avaivartika，不退轉）。哪五種呢？第一，不執著於我（Atman，靈魂）。第二，不執著于眾生（Sattva，一切有情）。第三，了達法界（Dharmadhatu，諸法的本性）無所得、無所說。第四，不執著于菩提（Bodhi，覺悟）。第五，不以色身（Rupa-kaya，物質身體）觀察如來（Tathagata，佛）。彌勒！菩薩成就這樣的五種法，就叫做阿毗跋致。』

這時，世尊（Buddha，覺者）用偈頌說道：

『爲了智慧而產生嫉妒，就像烏蟲蛀壞樹木一樣，光靠言語和輕視不能守護佛（Buddha）的菩提（Bodhi）。 在曠野中修行精進，深深地忍耐，常常安靜沉默，像犀牛一樣離開眷屬，好好守護正道而不迷失。 遠離人群，喜愛空閑，像受驚的鹿一樣思念清靜，沒有執著像空中的風一樣，這樣的行為能夠保持佛法（Dharma）。 不吝惜身體和性命，對於親人不產生染著和愛戀，勤奮地修習空性和無我（Anatman，非靈魂），這樣才能成就菩提（Bodhi）。 後世如果有眾生，說我行菩提（Bodhi），內心輕浮急躁，諂媚虛偽，就不能守護正法（Dharma）。 回憶燃燈佛（Dipamkara Buddha）前，經過八十億劫（Kalpa，時間單位），有佛（Buddha）名叫月髻（Candra-sikha），演說這種三昧（Samadhi，禪定）。 第一次集會時，有八十億那由他（Nayuta，大數單位）菩薩（Bodhisattva），聽佛（Buddha）演說佛法（Dharma），都得到不退轉。 第二次集會說法，有七十三由他（Yojana，長度單位）。 第三次集會聽法，有七十億由他（Yojana）。 佛（Buddha）的壽命是無量劫（Kalpa），光明照耀六十由旬（Yojana），僧眾有九十九億，對無生法（Anutpattika-dharma-ksanti）心得自在。 當時有一位轉輪王（Cakravartin，統治世界的理想君主），名叫慧起（Prajnodaya），國王統治閻浮提（Jambudvipa，我們所居住的大陸），有七十千由旬（Yojana）， 統領四大天下，有六十億婇女，這位國王有一千個兒子，所居住的地方名叫樂光（Sukhavati）， 用百千座城市來莊嚴，園

【English Translation】 English version Actions are not genuine; although the mouth speaks of emptiness, the actions do not match. These are called the five actions that destroy the True Dharma (Dharma).'

'Furthermore, Maitreya (Maitreya, the future Buddha)! A Bodhisattva (Bodhisattva, being of enlightenment) also has five qualities that lead to Avaivartika (Avaivartika, non-regression). What are the five? First, not grasping at self (Atman, soul). Second, not grasping at sentient beings (Sattva, all sentient beings). Third, understanding that the Dharmadhatu (Dharmadhatu, the nature of all phenomena) is without attainment and without expression. Fourth, not grasping at Bodhi (Bodhi, enlightenment). Fifth, not viewing the Tathagata (Tathagata, Buddha) through the physical body (Rupa-kaya, material body). Maitreya! A Bodhisattva who possesses these five qualities is called Avaivartika.'

At that time, the World Honored One (Buddha, the awakened one) spoke in verse:

'To be jealous of wisdom, is like a worm destroying wood; mere words and contempt cannot protect the Bodhi (Bodhi) of the Buddha (Buddha).' Practicing diligently in the wilderness, deeply enduring, always quiet and silent, like a rhinoceros leaving its family, carefully guarding the path and not losing it. Staying far from the crowd, delighting in emptiness and solitude, like a startled deer thinking of stillness, without attachment like the wind in the sky, such conduct can uphold the Dharma (Dharma). Not sparing body and life, not being tainted by affection for relatives, diligently cultivating emptiness and non-self (Anatman, non-soul), this is how one can achieve Bodhi (Bodhi). In later ages, if there are beings who say they practice Bodhi (Bodhi), but whose minds are frivolous, restless, flattering, and deceitful, they cannot protect the True Dharma (Dharma). Recalling before Dipamkara Buddha (Dipamkara Buddha), after eighty billion kalpas (Kalpa, unit of time), there was a Buddha (Buddha) named Candra-sikha (Candra-sikha), who expounded this Samadhi (Samadhi, meditation). At the first assembly, there were eighty billion Nayutas (Nayuta, large number unit) of Bodhisattvas (Bodhisattva), who, hearing the Buddha (Buddha) expound the Dharma (Dharma), all attained non-regression. At the second assembly, there were seventy-three Yojanas (Yojana, unit of length). At the third assembly, there were seventy billion Yojanas (Yojana). The Buddha's (Buddha) lifespan was immeasurable kalpas (Kalpa), his light shone sixty Yojanas (Yojana), and the Sangha (Sangha) numbered ninety-nine billion, with freedom of mind regarding the absence of birth (Anutpattika-dharma-ksanti). At that time, there was a Cakravartin (Cakravartin, ideal world-ruling monarch) king named Prajnodaya (Prajnodaya), who ruled Jambudvipa (Jambudvipa, the continent we live on), which was seventy thousand Yojanas (Yojana), Governing the four great continents, with sixty billion consorts, and the king had a thousand sons, and the place where they lived was called Sukhavati (Sukhavati), Adorned with hundreds of thousands of cities, gardens

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觀悉具足， 　皆豐樂熾盛，　　猶如忉利天。 　其王夢聞音，　　月髻佛興世， 　百六十億眾，　　俱行詣佛前。 　時王聞此經，　　甚深法身定， 　即舍國奉佛，　　惟愿隨所用。 　諸城起精舍，　　皆以妙栴檀， 　兼施眾僕使，　　金布經行地。 　時王供養佛，　　具滿八萬歲， 　專精不睡臥，　　無厭無吝惜。 　一日所設供，　　其數無有量， 　諸供養施佛，　　為求此三昧。 　閑居修靜念，　　三昧甚深妙， 　不以有相獲，　　亦非巧便得。 　即舍國出家，　　被以舍那服， 　繫念三千歲，　　思定不倚臥。 　佛於是中間，　　說法令開解， 　滅度後起塔，　　六萬四千億。 　各施五百蓋，　　七寶而莊嚴， 　一一百妓樂，　　照以八千燈， 　被服粗垢衣，　　七萬三千歲， 　常說此三昧。　　其心無所欲， 　稱歎不著名，　　不求世勝智， 　乞丐不受請，　　護法依止住， 　八萬億那由，　　佛所持凈戒， 　悉如上供養，　　具足此三昧。 　若欲得菩提，　　應當如佛學， 　勿信非道論，　　敬修此經者。 　後世說行道，　　而返毀禁戒， 　為利不為法，　　雖讀不解空。 　說空不解達，　　邪命不清凈， 　論空而取空，　　自言不疑道

【現代漢語翻譯】 現代漢語譯本 觀其國土，一切都具足完備，豐饒快樂且非常興盛，就像忉利天（Trayastrimsa，欲界六天之一，帝釋天所居之處）一樣。 國王在夢中聽到聲音，得知月髻佛（Buddha with a Moon-like Topknot）將要出世，於是帶領一百六十億民眾，一同前往佛前。 當時國王聽聞此經，領悟到甚深微妙的法身禪定，立即捨棄國家奉獻給佛，只希望佛能隨意使用。 在各個城市建造精舍，都用上好的栴檀木（Sandalwood）建造，並且佈施眾多的僕人和使者，用黃金鋪設經行的地方。 當時國王供養佛，整整滿了八萬年，專心精進不睡覺，沒有厭倦也沒有吝惜。 一天所設的供養，其數量是無法衡量的，用各種供養來佈施佛，是爲了求得這種三昧（Samadhi，禪定）。 閑居時修習清凈的念頭，這種三昧非常深奧微妙，不能通過有形有相的事物獲得，也不是靠巧妙的手段可以得到的。 於是捨棄國家出家，穿上袈裟，專心繫念三千年，思維修定不倚靠不躺臥。 佛在這期間，說法開導令其開悟理解，佛滅度后建造佛塔，數量達到六萬四千億座。 每座塔都施以五百層寶蓋，用七寶來莊嚴，配備一百名歌妓樂師，用八千盞燈來照明。 身穿粗糙簡陋的衣服，持續了七萬三千年，經常宣說這種三昧，內心沒有任何慾望。 稱讚佛但不追求名聲，不追求世間的殊勝智慧，乞討食物但不接受邀請，守護佛法並依止而住。 在八萬億那由他（Nayuta，極大數）的佛所持守清凈的戒律，完全像上述那樣供養，才能具足這種三昧。 如果想要獲得菩提（Bodhi，覺悟），應當像佛陀那樣學習，不要相信不正道的言論，應當恭敬地修習這部經。 後世有人說自己修行佛道，卻反而毀壞禁戒，爲了利益而不是爲了佛法，即使讀經也不理解空的真諦。 口說空卻不理解通達，以邪命維生不清凈，口頭上談論空卻執著于空，還自稱對佛道沒有疑惑。

【English Translation】 English version Observing their lands, all are fully endowed, abundant in joy and exceedingly prosperous, like the Trayastrimsa (Heaven of Thirty-three Gods, a realm in the desire realm where Indra dwells). The king heard a voice in a dream, knowing that the Buddha with a Moon-like Topknot (a Buddha with a distinctive hairstyle resembling a crescent moon) would appear in the world, so he led one hundred and sixty billion people to the Buddha. At that time, the king heard this sutra and realized the profound and subtle Dharma-body Samadhi (meditative absorption), immediately abandoning his kingdom to offer it to the Buddha, only hoping that the Buddha would use it as he pleased. He built monasteries in various cities, all constructed with excellent sandalwood, and donated many servants and messengers, paving the walking paths with gold. At that time, the king made offerings to the Buddha for a full eighty thousand years, diligently without sleeping, without weariness or stinginess. The offerings he made in a single day were immeasurable, using various offerings to give to the Buddha, in order to seek this Samadhi (meditative concentration). When dwelling in seclusion, he cultivated pure thoughts, this Samadhi is very profound and subtle, it cannot be obtained through tangible things, nor can it be obtained through clever means. Then he abandoned his kingdom and became a monk, wearing the monastic robe, focusing his mind for three thousand years, contemplating and meditating without leaning or lying down. During this time, the Buddha preached the Dharma, enlightening him to understand, and after the Buddha's Parinirvana (final departure), he built stupas (relic shrines), numbering sixty-four trillion. Each stupa was adorned with five hundred canopies, decorated with seven treasures, equipped with one hundred female musicians, and illuminated with eight thousand lamps. Wearing rough and simple clothes, he continued for seventy-three thousand years, constantly proclaiming this Samadhi, without any desires in his heart. He praised the Buddha but did not seek fame, did not seek worldly superior wisdom, begged for food but did not accept invitations, protected the Dharma and dwelt in reliance. In the eighty trillion Nayutas (a very large number) of Buddhas, he upheld pure precepts, offering completely as described above, in order to fully possess this Samadhi. If you want to attain Bodhi (enlightenment), you should learn like the Buddha, do not believe in unorthodox teachings, and should respectfully cultivate this sutra. In later generations, some say they practice the Buddhist path, but instead, they break the precepts, for the sake of profit rather than for the Dharma, even if they read the sutras, they do not understand the true meaning of emptiness. They speak of emptiness but do not understand it thoroughly, their livelihood is impure, they talk about emptiness but are attached to emptiness, and they claim that they have no doubts about the Buddhist path.

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。 　爾時慧起王，　　阿彌陀佛是， 　時王千子者，　　則賢劫千佛。 　時同王出家，　　眷屬弟子等， 　於今在我前，　　此會四眾是。 　念億那由佛，　　出家聞正法， 　聞即能受持，　　得空無所倚。 　起無量方便，　　供養諸如來， 　不得菩提相，　　皆由行真實。 　得見然燈佛，　　斷求獲平等， 　爾時即授記，　　未來當成佛。」

時有女人，名曰賢首——頻婆羅王大夫人也；又彼夫人，名曰金光拘達女也——從座而起，往詣佛所，皆以衣裓盛七寶華各五百裹以散佛上，並以劫貝育衣價直百千奉上如來，而白佛言：「世尊！我於此定信解、受持。有讀誦者，我當擁護，隨其求欲，供養所須。我當以摩訶衍法教化眾生，不言是空、是不空，不但言說，決定受持，必如說行，不惜身命，何況財寶！亦當如說，展轉相教。」

爾時頻婆羅王后宮八千女人、摩伽陀國六萬優婆夷，悉發無上菩提之心，於此三昧皆生隨喜，而發誓言：「於後末世當護正法！」

爾時世尊知其心念，即便微笑。眾妙色光從口而出，普照十方，還從頂入。

爾時賢首金光生信敬心，即共同聲以偈頌曰：

「勝人德聚無如佛，　　功德華樹星中王， 　言軟怡悅次第味，　　十力世尊笑何

【現代漢語翻譯】 現代漢語譯本： 當時，慧起王就是阿彌陀佛（Amitabha Buddha），當時的國王的千子，就是賢劫千佛（the Thousand Buddhas of the Bhadrakalpa）。 當時跟隨國王一起出家的眷屬弟子等，如今就在我（釋迦牟尼佛）面前，就是這次法會的四眾弟子。 憶念億那由他（億萬）諸佛，出家聽聞正法，聽聞后就能接受並奉持，證得空性，無所依傍。 發起無量方便，供養諸如來（Tathagata），未能證得菩提之相，都是因為奉行真實之行。 得以見到然燈佛（Dipamkara Buddha），斷除求取之心，獲得平等之性，當時然燈佛就為我授記，預言我未來將會成佛。

當時有一位女人，名叫賢首（Xian Shou）——她是頻婆娑羅王（King Bimbisara）的大夫人；還有一位夫人，名叫金光拘達女（Jin Guang Ju Da Nu）——她們從座位上站起來，前往佛陀所在之處，都用衣襟盛著五百裹七寶華散在佛陀身上，並且用價值百千的劫貝育衣奉獻給如來，然後對佛說：『世尊！我對這個定境深信、理解並受持。如果有讀誦此經的人，我將擁護他們，隨他們的需求，供養他們所需。我將用摩訶衍法（Mahayana Dharma）教化眾生，不說它是空，也不說它是不空，不僅是口頭說說，而是決定受持，必定如所說的那樣去做，不吝惜身命，更何況是財寶！也將如所說的那樣，輾轉相教。』

當時頻婆娑羅王（King Bimbisara）的後宮八千女人、摩伽陀國（Magadha）的六萬優婆夷（Upasika，女居士），都發起了無上菩提之心，對於這個三昧都生起了隨喜之心，並且發誓說：『在未來的末法時代，將護持正法！』

當時世尊知道她們的心念，就露出了微笑。各種美妙的色光從口中發出，普照十方，然後又從頭頂進入。

當時賢首（Xian Shou）和金光（Jin Guang）生起了信敬之心，就共同用偈頌說道： 『殊勝之人，功德聚集，沒有誰能比得上佛陀，功德之華，猶如樹王，星中之王。 言語柔和，令人怡悅，如次第之味，具足十力（Ten Powers）的世尊，您為何微笑？』

【English Translation】 English version: At that time, King Huiji was Amitabha Buddha (Amitabha Buddha), and the thousand sons of the king at that time were the Thousand Buddhas of the Bhadrakalpa (the Thousand Buddhas of the Bhadrakalpa). The family members and disciples who renounced the world with the king at that time are now in front of me (Sakyamuni Buddha), and they are the fourfold assembly of this Dharma assembly. Remembering billions of Nayuta (hundreds of millions) of Buddhas, renouncing the world to hear the right Dharma, being able to accept and uphold it immediately after hearing it, attaining emptiness, and having nothing to rely on. Initiating immeasurable skillful means, making offerings to all Tathagatas (Tathagata), failing to attain the appearance of Bodhi, all because of practicing the truth. Being able to see Dipamkara Buddha (Dipamkara Buddha), cutting off the mind of seeking, obtaining equality, at that time Dipamkara Buddha gave me a prophecy, predicting that I will become a Buddha in the future.

At that time, there was a woman named Xian Shou (Xian Shou) - she was the great wife of King Bimbisara (King Bimbisara); and another wife, named Jin Guang Ju Da Nu (Jin Guang Ju Da Nu) - they rose from their seats and went to where the Buddha was, each holding five hundred wraps of seven-jeweled flowers in their sleeves to scatter on the Buddha, and offered a Ksauma robe worth hundreds of thousands to the Tathagata, and then said to the Buddha: 'World Honored One! I deeply believe, understand and uphold this Samadhi. If there are those who recite this sutra, I will protect them, and according to their needs, I will provide them with what they need. I will use the Mahayana Dharma (Mahayana Dharma) to teach sentient beings, not saying that it is empty, nor saying that it is not empty, not just talking about it, but determined to accept and uphold it, and will definitely do as it is said, not sparing life, let alone wealth! I will also teach each other as it is said.'

At that time, the eight thousand women in the harem of King Bimbisara (King Bimbisara) and the sixty thousand Upasikas (Upasika) of Magadha (Magadha) all aroused the supreme Bodhi mind, and they all rejoiced in this Samadhi, and vowed: 'In the future Dharma-ending Age, we will protect the right Dharma!'

At that time, the World Honored One knew their thoughts, and then smiled. All kinds of wonderful colored lights came out of his mouth, illuminating the ten directions, and then entered from the top of his head.

At that time, Xian Shou (Xian Shou) and Jin Guang (Jin Guang) gave rise to faith and reverence, and then together recited in verse: 'The supreme person, the accumulation of merit, no one can compare to the Buddha, the flower of merit, like the king of trees, the king among the stars. Gentle words, pleasing to people, like the taste of sequence, the World Honored One with the Ten Powers (Ten Powers), why do you smile?'

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緣？ 　面圓如月開世眼，　　梵音清凈普樂聞， 　調柔剛強悅身心，　　人雄師子笑何因？ 　和忍無濁言真正，　　應聲圓滿眾味具， 　明瞭諸行無量義，　　愿功德聚演笑意。 　八種妙音悉具足，　　六十莊嚴和雅聲， 　解眾言音七百種，　　通達義味六十億， 　八十億數相應音，　　十那由他聲亦然， 　不可限量無極尊，　　惟愿演說笑因緣。 　眾山中最無能動，　　解相應義滅眾疑， 　能斷眾苦得安樂，　　寶聚如實說笑緣。 　金山解說七寶乘，　　猶如華月眾所樂， 　獨步音聲如師子，　　愿說放光微笑緣。 　三界特尊凈三垢，　　于無量劫善寂行， 　笑光充滿十方界，　　善利放演甘露門。 　琴瑟銅鈸簫笛聲，　　擊鼓鳴貝眾妙音， 　緊陀羅聲迦陵伽，　　哀鸞鴻鵠拘翅羅， 　鞞節箜篌俱暢發，　　不及如來一妙音。 　如此十方來會眾，　　種種意見各不同， 　愿如實說滅見愛，　　還彼國已滿眾愿。 　十方各遣一億眾，　　皆為正法來會此， 　笑因必為雨法雨，　　演說何法令歡喜？」

賢首金光說此頌已，爾時世尊以偈答曰：

「我念過去恒沙劫，　　佛號福光世間解， 　其壽七十六萬億，　　聲聞眾數無限量。 　有轉輪王名慧御，　　夫人

【現代漢語翻譯】 現代漢語譯本 緣？ 面容圓滿如明月，開啟世間的智慧之眼，梵音清凈，使大眾普遍歡喜聽聞， 調和柔順又剛強有力，使身心愉悅，人中雄杰，如獅子般，請問微笑是何原因？ 言語平和忍讓，沒有污濁，真實不虛，應聲而答，圓滿周到，具備各種滋味， 明瞭諸行無量的意義，愿您以功德聚集的微笑，來闡釋其中的含義。 具備八種美妙的聲音，六十種莊嚴和雅的音聲， 能理解眾生七百種不同的語言，通達六十億種義理的滋味， 能相應於八十億種音聲，乃至十那由他（Nayuta，極大數）種聲音也是如此， 不可思議，無與倫比的尊者，惟愿您能演說微笑的因緣。 在眾山之中，您是最不可動搖的，能解釋相應的義理，消除眾生的疑惑， 能斷除眾生的痛苦，使他們獲得安樂，如寶聚一般，如實地解說微笑的因緣。 如金山一般解說七寶之乘（指七種修行方法），猶如華美的月亮，為大眾所喜愛， 獨自的音聲如獅子一般，愿您能解說放出光明的微笑因緣。 您是三界中最尊貴的，清凈了身口意三業的垢染，在無量劫中行持善良寂靜的行為， 微笑的光芒充滿十方世界，善良地施放並演說甘露之門。 無論是琴瑟、銅鈸、簫笛的聲音，還是擊鼓、鳴貝等各種美妙的聲音， 無論是緊陀羅（Kimnara，一種天神）的聲音，還是迦陵伽（Kalavinka，妙音鳥）、哀鸞、鴻鵠、拘翅羅鳥的聲音， 無論是鞞節鼓、箜篌等樂器暢快發出的聲音，都不及如來您的一種美妙音聲。 如此十方前來的聚會大眾，有種種不同的意見， 愿您如實解說，滅除（眾生的）見解和貪愛，使他們返回各自的國土，滿足所有的願望。 十方世界各自派遣一億大眾，都是爲了正法而聚集在此， 微笑的因緣必定會降下法雨，請問您將演說什麼法，才能使大眾歡喜呢？' 賢首菩薩以金色的光芒說完這首偈頌后，這時世尊用偈頌回答說： '我回憶過去恒河沙數劫之前，有一尊佛，名號為福光世間解（Fugang Shijianjie）， 他的壽命有七十六萬億年，聲聞弟子的數量無法計算。 有一位轉輪聖王，名叫慧御（Huiyu），他的夫人……'

【English Translation】 English version Cause? A face as round as the moon, opening the eyes of the world, the pure Brahma-voice universally pleasing to hear, Harmonious, gentle yet strong, delighting body and mind, a hero among men, like a lion, what is the cause of your smile? Words of peace and forbearance, without impurity, true and genuine, responding to the call, complete and thorough, possessing all flavors, Understanding the immeasurable meaning of all actions, may you explain the meaning with a smile that gathers merit. Possessing eight kinds of wonderful sounds, sixty kinds of dignified and elegant voices, Able to understand seven hundred kinds of languages of beings, comprehending sixty billion flavors of meaning, Corresponding to eighty billion kinds of sounds, and even ten Nayutas (Nayuta, a very large number) of sounds are the same, Inconceivable, unparalleled venerable one, may you explain the cause and condition of your smile. Among all mountains, you are the most immovable, able to explain the corresponding meanings, eliminating the doubts of beings, Able to cut off the suffering of beings, enabling them to obtain peace and happiness, like a treasure trove, truthfully explain the cause of your smile. Like a golden mountain explaining the seven-jeweled vehicle (referring to seven practices), like a beautiful moon, loved by all, The unique voice is like a lion's roar, may you explain the cause of your radiant smile. You are the most venerable in the three realms, purifying the defilements of body, speech, and mind, practicing virtuous and peaceful conduct for immeasurable kalpas, The light of your smile fills the ten directions, kindly releasing and expounding the gate of nectar. Whether it is the sound of zithers, cymbals, flutes, or the sound of drums, conches, and other wonderful sounds, Whether it is the sound of Kimnaras (Kimnara, a type of celestial being), or the sounds of Kalavinka (Kalavinka, a bird with a beautiful voice), mournful luan birds, swans, or Kokila birds, Whether it is the pleasant sound of Bheris, harps, and other instruments, none can compare to one wonderful sound of the Tathagata. Thus, the assembled masses from the ten directions have various different opinions, May you truthfully explain, extinguish (beings') views and attachments, enabling them to return to their respective countries, fulfilling all their wishes. Each of the ten directions has sent one hundred million beings, all gathered here for the sake of the true Dharma, The cause of the smile will surely rain down the Dharma rain, what Dharma will you expound to make the masses rejoice?' After the Bodhisattva Xianshou (Worthy Leader) spoke this verse with golden light, the World Honored One then replied with a verse: 'I recall countless kalpas ago, there was a Buddha named Fugang Shijianjie (World-Knower of Blessed Light), His lifespan was seventy-six trillion years, and the number of his Shravaka (hearer) disciples was incalculable. There was a Chakravartin (Wheel-Turning King) named Huiyu (Wise Ruler), and his queen...'

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月觀次名炎， 　舍離家愛求正法，　　於一億歲常護持。 　六十萬億三十萬，　　於此諸佛護正法， 　三十恒沙未來佛，　　護持正法不斷絕。 　時慧御王阿閦佛，　　汝等於彼常俱生， 　以護法緣舍女身，　　當生無量極樂國。 　此眾護法亦當生，　　法將欲滅為已住， 　必生極樂千葉華，　　相好莊嚴為佛子。 　既得生彼供正覺，　　莊嚴王劫無荊棘， 　于彼得成無上道，　　執持正法及天人。 　彼佛國土無魔事，　　無惡業報無胎生， 　日有無量菩薩集，　　又無聲聞緣覺名。 　不惜身命護佛道，　　不為名譽而退轉， 　為無上道速成就，　　又欲疾成一切國。 　汝等和合信敬佛，　　恭敬無依護菩提， 　大法將壞世末時，　　不應從彼貪利養。 　我于億劫妻子施，　　舍頭目體求佛道， 　非法為利說法過，　　吝惜施主生瞋嫉。 　八萬億人起悲涕，　　當護滅法依菩提， 　三千界動天雨華，　　愛敬此經壽命最。 　如此佛土恒沙等，　　滿中金施無量劫， 　若能信此智印經，　　恒沙寶施無與比。 　勿妄授與不樂道，　　聞佛希有生道心， 　應次第學此經典，　　如說而行成菩提。 　曠野持戒修恭敬，　　三業于眾如親想， 　修六和敬生佛想，　　欲求

【現代漢語翻譯】 現代漢語譯本 月觀，又名炎， 捨棄家庭的愛戀，尋求真正的佛法，在一億年中常常護持佛法。 六十萬億零三十萬，對於這些佛陀的教法進行守護， 未來三十恒河沙數的佛陀，也會護持正法，使之永不間斷。 當時慧御王 阿閦佛（Akshobhya Buddha），你們常常與他一同出生， 因為護持佛法的緣故，捨棄女身，應當往生到無量極樂世界。 這些護法的眾生也應當往生，爲了使將要滅亡的佛法得以住世， 必定往生到極樂世界的千葉蓮花中，以美好的相貌莊嚴自身，成為佛的弟子。 既然已經往生到那裡，就供養覺悟的正道，在莊嚴王劫中沒有荊棘， 在那裡證得無上的佛道，執持正法，教化天人和世人。 那個佛國沒有魔事，沒有惡業的報應，也沒有胎生， 每天都有無量的菩薩聚集，也沒有聲聞和緣覺的名號。 不吝惜身命來護持佛道，不爲了名譽而退轉， 爲了迅速成就無上的佛道，又想快速成就一切佛國。 你們應當和合，信仰和尊敬佛陀，恭敬那些沒有依靠的人，護持菩提之心， 在佛法將要衰敗，世界末日的時候，不應當貪圖那些利益和供養。 我曾經在億萬劫中施捨妻子兒女，捨棄頭目身體來尋求佛道， 用非法的教義來為自己謀取利益，說法的過失，吝嗇施捨，對施主產生嗔恨和嫉妒。 八萬億人因此而悲傷哭泣，應當護持將要滅亡的佛法，依靠菩提之心， 三千大千世界震動，天空降下花雨，愛護和尊敬這部經典的人壽命最長。 如果用如此多的佛土，像恒河沙數一樣，裝滿黃金來佈施無量劫， 如果能夠相信這部《智印經》，那麼即使佈施恒河沙數般的珍寶也無法與之相比。 不要隨意傳授給不喜愛佛道的人，聽到佛陀的稀有教法，生起修道的決心， 應當按照次第學習這部經典，如經中所說的那樣去做，就能成就菩提。 在曠野持戒修行，恭敬一切眾生，用身口意三業對待大眾如同對待親人一樣， 修習六和敬，生起對佛陀的敬仰，想要...

【English Translation】 English version 'Yue Guan', also known as 'Yan', Renouncing the love of family, seeking the true Dharma, constantly protecting it for a billion years. Sixty trillion and thirty thousand, protecting the teachings of these Buddhas, Thirty 'Ganges sands' of future Buddhas will also protect the Dharma, ensuring it never ceases. At that time, King Wisdom Controlled, 'Akshobhya Buddha', you are often born together with him, Because of protecting the Dharma, abandoning the female body, you should be reborn in the immeasurable Pure Land of Ultimate Bliss. These Dharma-protecting beings should also be reborn, in order to keep the Dharma from perishing, They will surely be reborn in the thousand-petal lotus in the Pure Land of Ultimate Bliss, adorning themselves with beautiful features, becoming disciples of the Buddha. Since you have been reborn there, offer to the enlightened Right Path, in the Adornment King Kalpa there are no thorns, There, attain the unsurpassed path of Buddhahood, upholding the Dharma, teaching gods and humans. That Buddha-land has no demonic affairs, no retribution of evil deeds, and no womb-birth, Every day, countless Bodhisattvas gather, and there are no names of 'Shravakas' (Hearers) and 'Pratyekabuddhas' (Solitary Buddhas). Not sparing life to protect the Buddha's path, not retreating for the sake of fame, In order to quickly achieve the unsurpassed path of Buddhahood, and also wanting to quickly accomplish all Buddha-lands. You should be harmonious, believe in and respect the Buddha, respect those who have no reliance, protect the mind of 'Bodhi' (Enlightenment), When the Dharma is about to decline, at the end of the world, you should not be greedy for those benefits and offerings. I have given away my wife and children in billions of kalpas, sacrificing my head, eyes, and body to seek the Buddha's path, Using unlawful teachings to seek personal gain, the fault of preaching Dharma, being stingy with offerings, and generating anger and jealousy towards donors. Eight trillion people weep in sorrow because of this, you should protect the Dharma that is about to perish, rely on the mind of 'Bodhi' (Enlightenment), The three thousand great thousand worlds shake, the sky rains flowers, those who love and respect this scripture have the longest life. If you were to use so many Buddha-lands, as many as the sands of the Ganges, filled with gold to give as alms for countless kalpas, If you can believe in this 'Wisdom Seal Sutra', then even giving away treasures as numerous as the sands of the Ganges cannot compare. Do not casually transmit it to those who do not love the Buddha's path, hearing the rare teachings of the Buddha, generate the determination to cultivate the path, You should study this scripture in order, do as it says in the scripture, and you will achieve 'Bodhi' (Enlightenment). In the wilderness, uphold the precepts and cultivate respect, treat the masses with body, speech, and mind as if they were your own relatives, Cultivate the six harmonies and respect, generate reverence for the Buddha, wanting to...

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妙法學此經。 　若有書寫此法印，　　讀誦宣示為人說， 　此功德身不可議，　　佛子當生極樂國。」

爾時彌勒菩薩白佛言：「世尊！未來當有幾數菩薩受持此三昧？」

佛告彌勒：「未來世中少有信樂，多壞善根，斷滅正法。行此法者甚難、甚難！」

佛告彌勒：「我若盡說未來菩薩不相應行，不可窮盡。」

彌勒白佛：「惟愿說之！惟愿說之！愍我等故。未來世中或有修習真實行者，得聞此經，如說修行，應無上道。」

佛告彌勒：「如汝所說。若有菩薩已於百佛發菩提心，殖諸善根，于未來世忘失道心。彌勒！復有菩薩于千佛所發無上心，殖諸善根，于未來世生菩提心，不信大乘，輕弄摩訶衍。彌勒！復有菩薩于萬佛所發菩提心，殖諸善根，于未來世生菩提心，信重大乘，而不受持，亦不讀誦。彌勒！復有菩薩于億佛所發菩提心，殖諸善根，于未來世生菩提心，能聽，能書，不解深義，不能決定。彌勒！復有菩薩於十億佛所發菩提心，殖諸善根，于未來世生菩提心，聽受大乘，書寫，讀誦，而於菩提，忍不成就。彌勒！復有菩薩三十億佛所發菩提心，殖諸善根，于未來世生菩提心，聞摩訶衍能聽，能受，書寫，讀誦，大忍成就，於此三昧猶未相應，不得應辯。彌勒！復有

【現代漢語翻譯】 現代漢語譯本 妙法如果能學習此經。 若有人書寫此法印（dharma seal），讀誦、宣講併爲他人解說， 此功德之身不可思議，佛弟子應當往生極樂國（Sukhavati）。』

當時，彌勒菩薩（Maitreya Bodhisattva）對佛說：『世尊！未來將有多少菩薩受持此三昧（samadhi）？』

佛告訴彌勒（Maitreya）：『未來世中，很少有人信受和喜樂，多數人會破壞善根，斷滅正法。修行此法的人非常困難，非常困難！』

佛告訴彌勒（Maitreya）：『如果我全部說出未來菩薩不相應的行為，那是無法窮盡的。』

彌勒（Maitreya）對佛說：『唯愿您宣說！唯愿您宣說！爲了憐憫我們。未來世中或許有修習真實行的人，聽聞此經，如所說修行，應證無上道。』

佛告訴彌勒（Maitreya）：『正如你所說。若有菩薩已在百佛面前發菩提心（bodhicitta），種下各種善根，在未來世中卻忘失了道心。彌勒（Maitreya）！又有一些菩薩在千佛面前發無上心，種下各種善根，在未來世中生起菩提心（bodhicitta），卻不相信大乘（Mahayana），輕視和戲弄摩訶衍（Mahayana）。彌勒（Maitreya）！又有一些菩薩在萬佛面前發菩提心（bodhicitta），種下各種善根，在未來世中生起菩提心（bodhicitta），相信和重視大乘（Mahayana），卻不受持，也不讀誦。彌勒（Maitreya）！又有一些菩薩在億佛面前發菩提心（bodhicitta），種下各種善根，在未來世中生起菩提心（bodhicitta），能夠聽聞，能夠書寫，卻不理解深刻的含義，不能做出決斷。彌勒（Maitreya）！又有一些菩薩在十億佛面前發菩提心（bodhicitta），種下各種善根，在未來世中生起菩提心（bodhicitta），聽受大乘（Mahayana），書寫，讀誦，然而對於菩提（bodhi）的忍辱卻不能成就。彌勒（Maitreya）！又有一些菩薩在三十億佛面前發菩提心（bodhicitta），種下各種善根，在未來世中生起菩提心（bodhicitta），聽聞摩訶衍（Mahayana）能夠聽聞，能夠接受，書寫，讀誦，大忍成就，對於此三昧（samadhi）仍然不能相應，不能得到應辯。彌勒（Maitreya）！還有』

【English Translation】 English version If one skillfully studies this sutra, If one writes this dharma seal (dharma seal), recites, proclaims, and explains it to others, The merit of this body is inconceivable, and the Buddha's disciples should be born in the Land of Ultimate Bliss (Sukhavati).'

At that time, Maitreya Bodhisattva (Maitreya Bodhisattva) said to the Buddha: 'World Honored One! How many Bodhisattvas will uphold this samadhi (samadhi) in the future?'

The Buddha told Maitreya (Maitreya): 'In the future world, few will have faith and joy, and many will destroy their roots of goodness, cutting off the true Dharma. It is very difficult, very difficult for those who practice this Dharma!'

The Buddha told Maitreya (Maitreya): 'If I were to fully describe the inappropriate conduct of future Bodhisattvas, it would be inexhaustible.'

Maitreya (Maitreya) said to the Buddha: 'I only wish that you would speak of it! I only wish that you would speak of it! Out of compassion for us. In the future world, perhaps there will be those who cultivate true practice, hear this sutra, and practice as it says, and attain the unsurpassed path.'

The Buddha told Maitreya (Maitreya): 'Just as you have said. If there are Bodhisattvas who have already generated the mind of bodhi (bodhicitta) before a hundred Buddhas, planted various roots of goodness, but in the future world forget their aspiration for the path. Maitreya (Maitreya)! Furthermore, there are Bodhisattvas who have generated the unsurpassed mind before a thousand Buddhas, planted various roots of goodness, and in the future world generate the mind of bodhi (bodhicitta), but do not believe in the Mahayana (Mahayana), and belittle and ridicule the Mahayana (Mahayana). Maitreya (Maitreya)! Furthermore, there are Bodhisattvas who have generated the mind of bodhi (bodhicitta) before ten thousand Buddhas, planted various roots of goodness, and in the future world generate the mind of bodhi (bodhicitta), believe in and value the Great Vehicle (Mahayana), but do not uphold it, nor do they recite it. Maitreya (Maitreya)! Furthermore, there are Bodhisattvas who have generated the mind of bodhi (bodhicitta) before a hundred million Buddhas, planted various roots of goodness, and in the future world generate the mind of bodhi (bodhicitta), are able to listen, able to write, but do not understand the profound meaning, and cannot make a decision. Maitreya (Maitreya)! Furthermore, there are Bodhisattvas who have generated the mind of bodhi (bodhicitta) before ten million Buddhas, planted various roots of goodness, and in the future world generate the mind of bodhi (bodhicitta), listen to and receive the Great Vehicle (Mahayana), write, and recite, but are unable to achieve forbearance in bodhi (bodhi). Maitreya (Maitreya)! Furthermore, there are Bodhisattvas who have generated the mind of bodhi (bodhicitta) before thirty million Buddhas, planted various roots of goodness, and in the future world generate the mind of bodhi (bodhicitta), hear the Mahayana (Mahayana), are able to listen, able to receive, write, and recite, achieve great forbearance, but are still not in accordance with this samadhi (samadhi), and cannot attain eloquent speech. Maitreya (Maitreya)! There are also'

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菩薩八十億佛所發菩提心，殖諸善根，于未來世生菩提心，聞摩訶衍能受，能持，書寫，讀誦，得此三昧，忍力滿足，解一切法，廣說菩提，魔不能壞，無諸業障，阿僧祇劫所作惡行，頭熱、心惱、為人誹謗、輕弄、蚩笑，現世即除，當於無量、無數佛所恭敬供養，終不退轉菩提之心，得堅固志，繫念不散。如是菩薩先世惡業，于未來世受惡色身眾罪即滅。或多病苦；為人所憎；生下賤家，或生貧家，或生邊地及邪見家；惡友相得，得不同志；人不恭敬；多諸憂惱；為王所忿；值國荒壞；聚落分散；親族乖離；知識殊越；不遇法會；諸所須欲，人不惠施；設有所得，眾不會樂；或得少施；貴者所棄，貧者親敬；欲修善業，多諸乖閡；頑闇散亂，不達法次；無諸僕使；臥輒惡夢，或復余夢，罪業即除。往業所拘，魔所障蔽，虛妄取相，為魔得便，不解諸法，有利養處，自生下心；端正人眾，形我醜陋，人不愛念；見他得利，心生憎嫉，更相輕毀。如是略說。彌勒！若有菩薩于百佛所共作功德，不欲[虛*予]失，以是因緣互相毀壞，況不作者！如是，彌勒！應堅精進，以正憶念，起大忍力，成就深法妙智方便，于未來世欲持此法，當起精進。」

爾時彌勒菩薩、文殊師利菩薩、喜王菩薩，如是等六十菩薩為上首，

【現代漢語翻譯】 現代漢語譯本：菩薩在八十億佛所發菩提心（立志成佛之心），種植各種善根，在未來世也生起菩提心，聽聞摩訶衍（大乘佛法）能夠接受、能夠奉持、書寫、讀誦，獲得這種三昧（正定），忍辱的力量圓滿，瞭解一切法，廣泛宣說菩提（覺悟），魔不能擾亂，沒有各種業障，無數劫以來所造的惡行，如頭痛發熱、心中煩惱、被人誹謗、輕視嘲笑，在現世就能消除，應當在無量無數佛所受到恭敬供養，始終不退轉菩提之心，得到堅固的意志，繫念不散亂。這樣的菩薩前世的惡業，在未來世所受的醜陋色身以及各種罪過就能消滅。或者多病多苦；被人憎恨；生於**（此處原文如此，可能指不潔或低賤的家庭）家，或者生於貧窮的家庭，或者生於邊遠地區以及邪見之家；惡友互相勾結，彼此志不同道不合；人不恭敬；多有憂愁煩惱；被國王所憎恨；遇到國家荒亂衰敗；村落分散；親族離散；知識淺薄；不能遇到佛法集會；各種所需之物，沒有人願意施捨；即使有所獲得，眾人也不會感到快樂；或者得到很少的施捨；被尊貴的人所拋棄，被貧窮的人所親近；想要修習善業，卻多有阻礙；愚昧昏暗散亂，不能通達佛法的次第；沒有僕人使喚；睡覺時經常做惡夢，或者做其他的夢，罪業就能消除。被過去的業力所束縛，被魔所障礙矇蔽，虛妄地執取表相，讓魔有機可乘，不瞭解諸法，在有利養的地方，自己生起低下的心；看到端正的人，覺得自己丑陋，沒有人喜愛；看到別人得到利益，心中生起憎恨嫉妒，互相輕視譭謗。像這樣簡略地說。彌勒（未來佛名）！如果有菩薩在一百尊佛那裡共同行作功德，卻不想要捨棄，因為這個原因互相毀壞，更何況是不行作者！像這樣，彌勒（未來佛名）！應當堅定精進，以正確的憶念，生起大忍辱的力量，成就甚深佛法的微妙智慧方便，在未來世想要奉持此法，應當生起精進。" 當時，彌勒菩薩（未來佛名）、文殊師利菩薩（智慧的象徵）、喜王菩薩（歡喜之王），以及像他們這樣的六十位菩薩為首。

【English Translation】 English version: A Bodhisattva who has generated the Bodhi-mind (the mind set on enlightenment) in the presence of eighty billion Buddhas, planted various roots of goodness, and will generate the Bodhi-mind in future lives, who hears the Mahayana (Great Vehicle Buddhism) and is able to accept, uphold, write, read, and recite it, attains this Samadhi (state of meditative consciousness), has perfect endurance, understands all Dharmas (teachings), extensively expounds Bodhi (enlightenment), cannot be destroyed by Mara (demon), is free from all karmic obstacles, and whose evil deeds committed over countless kalpas (eons), such as headaches, mental distress, being slandered, despised, and ridiculed, will be eliminated in this very life. Such a Bodhisattva should be respectfully honored and offered to in the presence of immeasurable and countless Buddhas, and will never regress from the Bodhi-mind, attaining steadfast resolve and unwavering mindfulness. Such a Bodhisattva's evil karma from past lives, the ugly physical form and various sins suffered in future lives will be extinguished. Or they may experience much sickness and suffering; be hated by others; be born into a ** (the original text is as is, possibly referring to an unclean or lowly family) family, or be born into a poor family, or be born in remote areas and families with wrong views; evil friends may collude, and their aspirations may differ; people may not respect them; they may have many worries and distresses; be hated by the king; encounter a country in ruin and decay; villages may be scattered; relatives may be separated; knowledge may be shallow; they may not encounter Dharma gatherings; no one may be willing to give them what they need; even if they obtain something, the assembly will not rejoice; or they may receive very little offering; be abandoned by the noble, and be befriended by the poor; when they want to cultivate good deeds, there may be many obstacles; they may be ignorant, confused, and scattered, unable to understand the order of the Dharma; they may have no servants; they may often have nightmares when they sleep, or other dreams, and their sinful karma will be eliminated. Bound by past karma, obstructed and obscured by Mara (demon), falsely grasping at appearances, giving Mara (demon) an opportunity, not understanding the Dharmas (teachings), in places of profit, they generate a lowly mind; seeing handsome people, they feel ugly, and no one loves them; seeing others gain benefits, they feel hatred and jealousy, and mutually despise and slander each other. This is a brief explanation. Maitreya (name of the future Buddha)! If there are Bodhisattvas who jointly perform meritorious deeds in the presence of a hundred Buddhas, but do not want to give up, and for this reason mutually destroy each other, how much more so those who do not perform them! Thus, Maitreya (name of the future Buddha)! You should be steadfast and diligent, with correct mindfulness, generate great endurance, and accomplish profound Dharma's wonderful wisdom and skillful means. In future lives, if you want to uphold this Dharma, you should generate diligence.' At that time, Maitreya Bodhisattva (name of the future Buddha), Manjushri Bodhisattva (symbol of wisdom), Joyful King Bodhisattva (King of Joy), and sixty Bodhisattvas such as them were the leaders.

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白佛言：「世尊！我今聞此護法功德，于未來世護持此經。」

爾時世尊而說偈言：

「少欲無垢無邪諂，　　常正憶念遠離行， 　深忍堅固無動搖，　　為護十方珍寶聚。 　威儀靜默無染著，　　無求無慾離諍訟， 　心等如空無轍跡，　　行應真如體三昧。 　堅固菩提常現前，　　解了甚深名正覺， 　不觀憎愛無所著，　　乃能獲得此三昧。 　于怨親中心平等，　　于佛善友無異想， 　修六和敬戒清凈，　　是能速解此三昧。 　明瞭世間最殊勝，　　應辯印法百億相， 　智慧照明喻日光，　　於此中說入智門。 　日月晝夜處虛空，　　又如雪山常處地， 　帝釋梵王轉輪王，　　如醫善治此亦然。 　此經凈心滅業報，　　此經降魔名甘露， 　此神足眼知他心，　　一切異類若干應。 　此能憶知那由劫，　　此能滅除一切愛， 　此佛所贊如來印，　　此道相應如觀掌。 　此經撰釋諸空義，　　此是空寂真實住， 　有無二邊名戲論，　　永舍無著持正法。 　佛涅槃後有說言，　　我見諸法空如夢， 　諸法不起無作者，　　于中施設作想住。 　法空無生無作者，　　無見無來亦無動， 　凡所著法名法賊，　　而自說言我學空。 　若從彼聞名聞法，　　悲涕流淚衣毛豎

【現代漢語翻譯】 現代漢語譯本 白（指代說話者）對佛說：『世尊（對佛的尊稱）！我現在聽聞了護持此經的功德，我將在未來世護持這部經典。』

這時，世尊（對佛的尊稱）以偈語說道：

『少欲、沒有污垢、沒有邪惡和諂媚，常常以正直的心憶念佛法，遠離世俗的行徑， 有深刻的忍耐力，像山一樣堅固不動搖，爲了守護十方世界的珍寶。 威儀莊重，言語行為安靜，沒有染著，沒有貪求，沒有慾望，遠離爭訟， 心平等如虛空，沒有絲毫的痕跡，行為應與真如的本體相應，安住於三昧（專注的狀態）。 堅固的菩提心（覺悟之心）常常顯現在眼前，瞭解甚深的道理，這被稱為正覺（正確的覺悟）， 不執著于憎恨和喜愛，沒有任何的執著，才能獲得這種三昧（專注的狀態）。 對於怨恨的人和親愛的人，心中平等對待，對於佛和善友，沒有不同的想法， 修持六和敬（六種和諧恭敬的行為），持守戒律清凈，這樣才能迅速地理解這種三昧（專注的狀態）。 明白世間最殊勝的道理，能夠分辨印證佛法的百億種相， 智慧的光明照亮一切，如同日光一樣，在這其中闡述進入智慧之門的方法。 如同日月在晝夜裡處於虛空之中，又如雪山常年屹立於大地之上， 如同帝釋（佛教中的天神）、梵王（印度教中的主神）和轉輪王（擁有統治世界的理想君主），如同醫生善於治療疾病一樣。 這部經典能使內心清凈，滅除業報，這部經典降伏魔障，被稱為甘露， 這部經典具有神足通（神通的一種）和天眼通（能看見遙遠或隱藏事物的能力），能知曉他人的心念，能理解一切不同種類眾生的各種需求。 這部經典能夠憶知無數劫（極長的時間單位）以前的事情，這部經典能夠滅除一切的愛慾， 這部經典是佛所讚歎的如來印（佛的印記），這部道路與真理相應，如同觀看手掌一樣清晰。 這部經典闡述解釋諸法的空性之義，這是空寂的真實安住之處， 執著于有和無這兩種極端，被稱為戲論，永遠捨棄執著，堅持正法。 佛涅槃（佛教中的死亡）之後，有人說：『我看見諸法皆空，如同夢幻一般， 諸法不生起，沒有作者，于其中施設種種想法而安住。』 法性本空，無生無滅，沒有作者，沒有可見的形相，沒有來處，也沒有去處，沒有動搖， 凡是執著于任何法，都可稱為法賊，卻還自稱說我學習空性。 如果從這些人那裡聽聞佛法，會悲傷哭泣，流下眼淚，汗毛豎立。

【English Translation】 English version Then Bai (referring to the speaker) said to the Buddha: 'World Honored One (a respectful title for the Buddha)! Now that I have heard the merits of upholding this Sutra, I will uphold this Sutra in the future.'

At that time, the World Honored One (a respectful title for the Buddha) spoke in verse:

'Having few desires, being without defilement, without wickedness or flattery, constantly remembering the Dharma with an upright mind, and staying away from worldly conduct, Having deep patience, being as firm and unshakeable as a mountain, for the sake of protecting the treasures of the ten directions. Having dignified conduct, being quiet in speech and action, without attachment, without greed, without desire, staying away from disputes, The mind being as equal as the empty sky, without any traces, conduct should be in accordance with the true nature of reality, abiding in Samadhi (a state of focused concentration). The firm Bodhi mind (mind of enlightenment) constantly appearing before one's eyes, understanding profound principles, this is called Right Enlightenment (correct enlightenment), Not being attached to hatred and love, without any attachments, one can then obtain this Samadhi (a state of focused concentration). Treating enemies and loved ones with equality in one's heart, having no different thoughts towards the Buddha and good friends, Cultivating the Six Harmonies and Reverences (six harmonious and respectful behaviors), upholding the precepts purely, in this way one can quickly understand this Samadhi (a state of focused concentration). Understanding the most supreme principles of the world, being able to discern and verify the hundred billion aspects of the Dharma, The light of wisdom illuminating everything, like the sunlight, within this is explained the method of entering the gate of wisdom. Like the sun and moon being in the empty sky during the day and night, and like the snow mountain constantly standing on the earth, Like the Devas (gods in Buddhism), Brahma (the chief god in Hinduism), and the Wheel-Turning King (an ideal monarch who rules the world), like a doctor who is good at treating illnesses. This Sutra can purify the mind and eliminate karmic retribution, this Sutra subdues demons and is called nectar, This Sutra possesses the power of spiritual feet (a type of supernatural power) and the divine eye (the ability to see distant or hidden things), able to know the thoughts of others, and able to understand the various needs of all different kinds of beings. This Sutra is able to remember events from countless kalpas (extremely long units of time) ago, this Sutra is able to eliminate all desires, This Sutra is the Tathagata Seal (the Buddha's seal) praised by the Buddha, this path is in accordance with the truth, as clear as looking at the palm of one's hand. This Sutra elucidates and explains the meaning of the emptiness of all dharmas, this is the true abode of emptiness and tranquility, Attachment to the two extremes of existence and non-existence is called frivolous talk, forever abandoning attachment and upholding the Right Dharma. After the Buddha's Nirvana (death in Buddhism), some say: 'I see all dharmas as empty, like a dream, All dharmas do not arise, there is no creator, within this, various thoughts are established and abide.' The nature of Dharma is empty, without arising or ceasing, without a creator, without a visible form, without coming or going, without wavering, Whoever is attached to any Dharma can be called a Dharma thief, yet they still claim to be studying emptiness. If one hears the Dharma from these people, one will be sad and cry, shedding tears, and one's hair will stand on end.'

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， 　又自稱讚不退轉，　　后復說彼眾惡相。 　貴賤貧窮失財寶，　　我若得法獲眾利， 　我若出家榮親族，　　而於佛子生嫉恚。 　為無上道故出家，　　欲行菩提而不住， 　如渡大海彼岸遠，　　是于菩提無正信。 　靜住山澤威儀具，　　師友清凈眷屬善， 　為利養故求親友，　　而自稱說真出家。 　出家能應此正法，　　猶如蓮華無染著， 　此經相應次第行，　　是真菩提常守護。 　喜王我今教誡汝，　　慎莫隨彼不善學， 　如法修行具佛德，　　汝等應當如我學。 　假使田如那由界，　　恒沙數種殖其中， 　一種生於恒沙實，　　一切種生亦如是。 　如是展轉千萬種，　　彌綸繁茂滋別生， 　如其所種不可數，　　一切猶尚無計量。 　以是巧便盡東方，　　如是所種無有餘， 　一切諸方亦如是，　　是諸子數佛充滿。 　一一諸佛有百頭，　　一一佛頭有百舌， 　如是經歷無量劫，　　悉共讚歎應此經。 　書寫受持及讀誦，　　演說功德不可盡， 　如須彌山芥子分，　　滿虛空草一葉分。 　如大海水一渧分，　　當應此經離有行， 　為聞受持書讀誦，　　是故我說如是偈。」

爾時喜王菩薩、文殊師利法王子菩薩，如是六十菩薩得無緣行，而白佛言：「

【現代漢語翻譯】 現代漢語譯本 又自稱讚自己不退轉，之後又說那些人的種種惡劣之處。 說別人或貴或賤，或貧或窮，失去了財寶。如果我能得到佛法，就能獲得眾多利益； 如果我能出家，就能光耀門楣。卻對佛的弟子心生嫉妒和怨恨。 爲了無上菩提道而出家，想要修行菩提道卻不能安住其中， 就像要渡過大海，彼岸遙遠無期，這是對菩提沒有真正的信心。 （有的人）安靜地住在山林水澤，表面上威儀具足，師長朋友清凈，眷屬善良， 卻爲了獲得供養和利益而尋求親友，還自稱是真正出家。 出家之人能夠相應于這正法，就好像蓮花一樣不被污染沾著， 能夠按照這部經的次第去修行，才是真正受到菩提的常時守護。 喜王（Priyarāja）！我現在教誡你，千萬不要跟隨那些不善之人學習， 要如法修行，具足佛的德行，你們應當像我一樣學習。 假設田地像那由他（nayuta）那樣廣大無邊，其中種植了恒河沙數那麼多的種子， 每一種種子都能生出恒河沙數那麼多的果實，所有的種子都是這樣。 這樣輾轉相生，千萬種，瀰漫繁茂，滋生出更多的種子， 像這樣所種植的種子不可計數，一切種子仍然沒有辦法計量。 用這樣的方法遍及東方，像這樣所種植的種子沒有剩餘， 一切諸方也是這樣，這些佛的子弟充滿各個地方。 每一尊佛都有百個頭，每一顆佛頭都有百條舌頭， 像這樣經歷無量劫的時間，一起讚歎這部經。 書寫、受持以及讀誦、演說這部經的功德是不可窮盡的， 就像須彌山（Sumeru）中的一粒芥子，充滿虛空的草葉， 像大海水中的一滴水，應當相應于這部經的離有之行， 爲了聽聞、受持、書寫和讀誦這部經，所以我說了這樣的偈頌。"

這時，喜王菩薩（Priyarāja Bodhisattva）、文殊師利法王子菩薩（Mañjuśrī Kumārabhūta Bodhisattva），以及其他六十位菩薩，證得了無緣之行，向佛說道：

【English Translation】 English version Again, they praise themselves as non-regressing, and then speak of the various evils of others. They talk about others being noble or lowly, rich or poor, having lost their wealth. 'If I obtain the Dharma, I will gain many benefits; If I renounce the world, I will bring glory to my family.' Yet they harbor jealousy and resentment towards the Buddha's disciples. They renounce the world for the sake of the unsurpassed Bodhi, desiring to practice the Bodhi path but unable to abide in it, Like crossing a vast ocean with a distant shore, this is without true faith in Bodhi. Some quietly dwell in mountains and forests, outwardly possessing proper conduct, with pure teachers and friends, and virtuous relatives, Yet they seek friends for the sake of offerings and benefits, and claim to be truly renounced. One who has renounced the world and can accord with this true Dharma is like a lotus flower, unsoiled and unattached, One who can practice according to the order of this Sutra is truly protected by Bodhi at all times. Priyarāja (喜王)! I now instruct you, be careful not to follow those who learn unwholesomely, Practice according to the Dharma, possess the virtues of the Buddha, you should learn as I do. Suppose a field is as vast as a nayuta (那由他), and within it are planted as many seeds as the sands of the Ganges, Each seed can produce as many fruits as the sands of the Ganges, and all seeds are like this. Thus, multiplying and propagating, millions of seeds, spreading luxuriantly, giving rise to more seeds, The seeds planted in this way are countless, and all the seeds are still immeasurable. Using this method to fill the entire East, there are no seeds left unplanted, All directions are also like this, these children of the Buddha fill every place. Each Buddha has a hundred heads, and each Buddha head has a hundred tongues, Thus, experiencing countless kalpas, all together praising this Sutra. The merits of writing, receiving, upholding, reading, and reciting this Sutra are inexhaustible, Like a mustard seed from Mount Sumeru (須彌山), a blade of grass filling the empty space, Like a drop of water from the great ocean, one should accord with the practice of non-attachment in this Sutra, For the sake of hearing, receiving, writing, and reciting this Sutra, therefore I have spoken these verses."

At that time, Priyarāja Bodhisattva (喜王菩薩), Mañjuśrī Kumārabhūta Bodhisattva (文殊師利法王子菩薩), and sixty other Bodhisattvas, having attained the practice of non-origination, said to the Buddha:

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世尊！所言法，云何為法？」

佛告喜王：「所言法者，無作、無施設，而有言說。」

「唯然，世尊！若法無作、無施設，何故而有言說？」

佛言：「若法無作、無施設，無可得如是言說。遍觀諸法不得、不盡、不越、不減、不滅、不貪、無生、無處、無處所、無彼、無此、非有為、非無為、假名、非假名、非心、非非心、非對、非非對、非相應、非不相應、等、非等、境界、非境界、分、非分、近、非近、非染、非言說。」

「唯然，世尊！云何非染、非言說？」

佛言：「善男子！非染、非言說名涅槃。」

爾時文殊師利法王子白佛言：「世尊！若法如是相，何等法滅？何法可護？」

佛告文殊師利：「起法相者，戲弄諸法；戲弄諸法，起有、無二邊；起二邊者，此則滅法。第一義中無法、無法滅，亦無有諍。」

爾時世尊而說偈言：

「或有說實而不異，　　或復有異說無常， 　若有得法計二邊，　　是名戲論不相應。 　法無有作亦無壞，　　本不見自不見他， 　亦無相應施設念。　　若自說言我忍空， 　繫念于空不相應，　　是法不生妄思量， 　諸所施作皆魔網。　　心無所緣名法印， 　若有思計名凡夫，　　諸法本無而妄取， 　籌

【現代漢語翻譯】 現代漢語譯本 世尊！您所說的『法』（Dharma，宇宙的真理或規律），究竟什麼是『法』呢？」

佛告訴喜王（King Hsi）：「我所說的『法』，是無造作、無施設的，但可以通過言語來表達。」

喜王說：「是的，世尊！如果『法』是無造作、無施設的，為什麼還要用言語來表達呢？」

佛說：「如果『法』是無造作、無施設的，那就無可言說了。普遍觀察諸法，是不可得、不窮盡、不超越、不減少、不滅亡、不貪戀、無生起、無處所、無彼無此、非有為、非無為、假名、非假名、非心、非非心、非對立、非非對立、非相應、非不相應、相等、非相等、境界、非境界、部分、非部分、近、非近、非染污、非言說的。」

喜王說：「是的，世尊！怎樣才是非染污、非言說的呢？」

佛說：「善男子！非染污、非言說，就叫做涅槃（Nirvana，解脫）。」

這時，文殊師利（Manjushri）法王子對佛說：「世尊！如果『法』是這樣的狀態，那麼什麼法會滅？什麼法應該守護呢？」

佛告訴文殊師利：「執著于『法』的表象，就是戲弄諸法；戲弄諸法，就會產生有和無的二邊對立；產生二邊對立，這就是滅法。在第一義諦（Paramartha，最高的真理）中，沒有法，也沒有法的滅，也沒有爭論。」

這時，世尊說了偈語：

『或者有人說實而不異，或者又有人說異說無常， 若有人得法卻計著二邊，這叫做戲論不相應。 法沒有造作也沒有毀壞，本來不見自己也不見他人， 也沒有相應施設念。如果自己說我安忍于空， 繫念于空是不相應的，這種法不生妄思量， 一切所作都是魔網。心無所緣叫做法印， 若有思慮計較就是凡夫，諸法本來沒有卻妄自取著， 籌量分別都是邪見。』

【English Translation】 English version 『World Honored One! What is meant by 『Dharma』 (the universal truth or law)? What exactly is 『Dharma』?』

The Buddha told King Hsi: 『What I speak of as 『Dharma』 is uncreated and unestablished, yet it can be expressed through language.』

King Hsi said: 『Yes, World Honored One! If 『Dharma』 is uncreated and unestablished, why is it expressed through language?』

The Buddha said: 『If 『Dharma』 were created or established, it would be unspeakable. Universally observing all Dharmas, they are unattainable, inexhaustible, unsurpassable, undiminishable, indestructible, unattached, unarisen, without location, without here or there, neither conditioned nor unconditioned, nominal, non-nominal, non-mind, non-non-mind, non-dual, non-non-dual, non-corresponding, non-non-corresponding, equal, non-equal, realm, non-realm, part, non-part, near, non-near, unpolluted, and inexpressible.』

King Hsi said: 『Yes, World Honored One! How is it unpolluted and inexpressible?』

The Buddha said: 『Good man! Being unpolluted and inexpressible is called Nirvana (liberation).』

At that time, Manjushri (Manjushri), the Dharma Prince, said to the Buddha: 『World Honored One! If Dharma is in such a state, what Dharma will be extinguished? What Dharma should be protected?』

The Buddha told Manjushri: 『Clinging to the appearance of Dharma is to play with Dharmas; playing with Dharmas gives rise to the two extremes of existence and non-existence; giving rise to the two extremes is to destroy Dharma. In the ultimate truth (Paramartha), there is no Dharma, no extinction of Dharma, and no dispute.』

At that time, the World Honored One spoke in verse:

『Some say it is real and not different, while others say it is different and impermanent, If one attains Dharma but clings to the two extremes, this is called playful talk and is not in accordance. Dharma is neither created nor destroyed, originally not seeing oneself and not seeing others, There is also no corresponding establishment of thought. If one says, 『I endure emptiness,』 Focusing on emptiness is not in accordance, this Dharma does not arise from deluded thoughts, All actions are nets of Mara (demon). The mind without any object is called the Dharma seal, If there is thought and calculation, it is a common person, all Dharmas are originally non-existent but are falsely grasped, Deliberation and discrimination are all wrong views.』

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量諸法計言聲。　　愚人妄取有無二， 　智求于智不得智，　　智慧終不生於智， 　演說有為虛假相，　　亦非有智非無智。 　若法少分是實有，　　壞敗則成斷滅法， 　若使有法實住者，　　一切諸法則常住， 　愚人放舍復還得，　　是則壞陰乖法相。 　計著於我得我實，　　智人知法非有無， 　明與無明法無二，　　若聞演說則驚疑。 　此則繫念邊見相，　　有為壞敗說涅槃， 　心不能知心實相，　　實相亦復不知心， 　一切諸法皆如夢，　　或說真實著我見。 　法從緣起非真諦，　　若法滅盡亦非諦， 　以是方便得真實，　　起法若實佛應起。 　如來智慧不可得，　　雖說諸法無顯示， 　雖治眾病無解脫，　　如是名為善寂解。 　若使涅槃有分者，　　諸佛聲聞應往彼， 　墻壁諸法無涅槃，　　智者不應生戲論。 　莫能見實眾生者，　　亦無可示言說有， 　眾生自起可見相，　　此是涅槃無所著。 　或有說陰是真諦，　　或說滅愛名為道， 　惟一真諦不生滅，　　或復演說四真諦。 　推求不得一法本，　　況坐道樹見四諦， 　眾雜穢心共出家，　　轉壞我法妄起作。 　為沙門果及名譽，　　勿近惡友親善友， 　如犀獨處在曠野，　　與此三昧義相應。 　八

【現代漢語翻譯】 現代漢語譯本 以衡量諸法的方式來用言語表達，愚笨的人錯誤地執著于有和無的二元對立。 有智慧的人試圖通過智慧來尋求智慧，卻無法得到智慧，智慧最終不會從智慧中產生。 （他們）宣說有為法的虛假表象，既不是有智慧也不是沒有智慧。 如果任何法有少部分是真實存在的，那麼當它壞滅時，就會變成斷滅法。 如果存在真實常住的法，那麼一切諸法都將是常住不變的。 愚笨的人放棄了（煩惱）又重新得到它，這就會破壞五陰（panchaskandha）的和合狀態，違背了法的實相。 執著于『我』（atman）的觀念，認為『我』是真實存在的，有智慧的人知道法既非有也非無。 光明（智慧）與無明（愚癡）在法的層面沒有區別，如果聽到這樣的演說，就會感到驚訝和懷疑。 這屬於繫念于邊見的表象，將有為法的壞滅說成是涅槃（nirvana）。 心無法瞭解心的真實相狀，真實相狀也無法瞭解心。 一切諸法都如同夢幻，或者有人說真實存在而執著于『我』的見解。 法從因緣和合而生起，並非真諦（paramartha-satya），如果法完全滅盡，也不是真諦。 通過這種方便法門可以獲得真實，如果生起的法是真實的，那麼佛（Buddha）就應該再次生起。 如來（Tathagata）的智慧是無法獲得的，雖然宣說諸法，卻沒有明確的顯示。 雖然治療眾生的疾病，卻沒有真正的解脫，這樣的解脫可以稱為善寂解脫。 如果涅槃有處所，那麼諸佛和聲聞（shravaka）就應該前往那裡。 墻壁等無情之物沒有涅槃，有智慧的人不應該產生戲論。 沒有人能夠真正見到眾生的實相，也沒有任何可以指示的言語來說明其存在。 眾生自己產生可以被看見的表象，這就是涅槃，沒有任何執著。 或者有人說五陰是真諦，或者說滅除愛慾就是道（marga）。 唯一的真諦是不生不滅的，或者有人演說四聖諦（catvari-arya-satyani）。 推求而無法找到一法的根本，更何況是坐在菩提樹下就能見到四聖諦。 各種雜亂污穢之心一起出家，顛倒破壞我的法，虛妄地造作。 爲了獲得沙門果（shramana-phala）和名譽，不要親近惡友，要親近善友。 如同犀牛獨自在曠野中生活一樣，這與此三昧（samadhi）的意義相符。 八

【English Translation】 English version Measuring all dharmas with words and sounds, foolish people wrongly cling to the duality of existence and non-existence. Wise people try to seek wisdom through wisdom, but cannot obtain it; wisdom ultimately does not arise from wisdom. (They) proclaim the false appearance of conditioned dharmas, which is neither wise nor unwise. If any dharma has a small part that is truly existent, then when it decays, it will become a doctrine of annihilation. If there were a dharma that truly abides, then all dharmas would be permanent. Foolish people abandon (afflictions) and then regain them; this will disrupt the harmony of the five skandhas (panchaskandha), violating the true nature of dharmas. Clinging to the notion of 'self' (atman), believing that 'self' is truly existent, wise people know that dharmas are neither existent nor non-existent. Enlightenment (wisdom) and ignorance are no different on the level of dharma; if one hears such a discourse, they will be surprised and doubtful. This belongs to the appearance of clinging to extreme views, proclaiming the decay of conditioned dharmas as nirvana. The mind cannot know the true nature of the mind, and the true nature cannot know the mind. All dharmas are like dreams, or some say they are truly existent and cling to the view of 'self'. Dharmas arise from the aggregation of causes and conditions, which is not the ultimate truth (paramartha-satya); if dharmas are completely extinguished, that is also not the ultimate truth. Through this expedient means, one can attain the truth; if the arising dharmas were real, then the Buddha (Buddha) should arise again. The wisdom of the Tathagata (Tathagata) is unattainable; although dharmas are proclaimed, there is no clear manifestation. Although the diseases of sentient beings are cured, there is no true liberation; such liberation can be called peaceful liberation. If nirvana had a place, then all Buddhas and shravakas (shravaka) should go there. Inanimate objects such as walls do not have nirvana; wise people should not engage in frivolous debates. No one can truly see the true nature of sentient beings, and there are no words that can indicate its existence. Sentient beings themselves produce appearances that can be seen; this is nirvana, without any attachment. Or some say that the five skandhas are the ultimate truth, or that the extinction of desire is the path (marga). The only ultimate truth is neither arising nor ceasing, or some proclaim the Four Noble Truths (catvari-arya-satyani). Seeking and failing to find the root of one dharma, let alone seeing the Four Noble Truths while sitting under the Bodhi tree. Various mixed and defiled minds leave home together, reversing and destroying my Dharma, falsely creating. For the sake of obtaining the fruits of a Shramana (shramana-phala) and fame, do not associate with bad friends, but associate with good friends. Just as a rhinoceros lives alone in the wilderness, this corresponds to the meaning of this samadhi (samadhi). Eight

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十億佛二足尊，　　護念書持此經者， 　見諦諸天亦護念，　　晝夜防護不捨離。 　無量光照無窮盡，　　慧明導示百法門， 　于夢開悟令成就，　　持此三昧甚希有。」

爾時佛告文殊師利：「若欲成就佛菩提者，於此三昧應專心學，成就三十二相、八十種好、十力、四無所畏、大慈大悲，成就佛眼，自成菩提，成聲聞眾，成菩薩眾，成佛國土，成大智陀羅尼。欲解一切眾生語言、欲得應辯、欲得決定辯、欲得神足、欲說不退法、欲解一切相應法、欲明解諸法，應當修習如是三昧。何以故？菩薩與此三昧相應，則得如上功德，名為佛，名為遍學，名洲，名救，名為應供，名一切智，名為調伏，名世間解，名無上士，名為如來。如說而行，無等，無等等，名第一論、實論，為最勝。何以故？文殊師利！我住此三昧，見然燈佛即得菩提。」

文殊師利白佛言：「唯然，世尊！若世尊見然燈佛即得菩提，何故阿僧祇劫在生死中，修難行苦行。」

佛告文殊師利：「我為眾生作佛事，化眾生，令住三乘，為說本願。文殊師利！我于爾時亦得菩提，亦入涅槃。」

爾時世尊而說偈言：

「能與此相應，　　自覺福無量， 　十方百億佛，　　皆護念此人。 　不退轉甘露，　　不思顯百相，

【現代漢語翻譯】 現代漢語譯本 十億佛二足尊（佛的尊稱），護念書寫和受持此經的人，見諦諸天（證悟真理的天神）也護念他們，日夜防護，不離不棄。 無量的光明照耀無窮無盡，智慧的光芒引導和揭示百種法門，在夢中開啟覺悟，令其成就，受持此三昧（正定）非常稀有。 這時，佛告訴文殊師利（Manjushri，智慧的象徵）菩薩：『如果想要成就佛菩提（Buddha-bodhi，佛的覺悟），就應該專心學習此三昧，成就三十二相（Thirty-two Marks of a Great Man）、八十種好（Eighty Minor Marks）、十力（Ten Powers of a Buddha）、四無所畏（Four Fearlessnesses）、大慈大悲（Great Compassion），成就佛眼（Buddha-eye），自然成就菩提，成就聲聞眾（Shravaka Sangha，聽聞佛法弟子的僧團），成就菩薩眾（Bodhisattva Sangha，菩薩僧團），成就佛國土（Buddha-land），成就大智陀羅尼（Great Wisdom Dharani，總持）。想要理解一切眾生的語言、想要獲得應辯（ready eloquence）、想要獲得決定辯（decisive eloquence）、想要獲得神足（supernatural powers of movement）、想要宣說不退轉法（non-regressing Dharma）、想要理解一切相應法（corresponding dharmas）、想要明瞭理解諸法（all dharmas），應當修習這樣的三昧。為什麼呢？菩薩與此三昧相應，就能獲得如上的功德，被稱為佛（Buddha），被稱為遍學（all-knowing），名洲（island of refuge），名救（savior），名為應供（worthy of offerings），名一切智（all-wisdom），名為調伏（tamer），名世間解（understander of the world），名無上士（unexcelled being），名為如來（Tathagata，佛的稱號）。如所說而行，無等（unequaled），無等等（nothing comparable），名第一論（supreme doctrine）、實論（true doctrine），為最殊勝。為什麼呢？文殊師利！我安住於此三昧，見到然燈佛（Dipankara Buddha）就獲得了菩提。』 文殊師利菩薩對佛說：『是的，世尊！如果世尊見到然燈佛就獲得了菩提，為什麼還要在阿僧祇劫（asamkhya kalpas，無數劫）的生死輪迴中，修行難以實行的苦行呢？』 佛告訴文殊師利菩薩：『我爲了眾生做佛事，教化眾生，讓他們安住於三乘（Three Vehicles），為他們宣說本願（original vows）。文殊師利！我在那時也獲得了菩提，也進入了涅槃（Nirvana）。』 這時，世尊說了這樣的偈語： 『能夠與此三昧相應，自然覺悟，福德無量，十方百億諸佛，都護念這個人。不退轉的甘露（amrita，不死之藥），不可思議地顯現百種妙相，』

【English Translation】 English version The billion Buddhas, the Two-Legged Honored Ones (a respectful epithet for the Buddha), protect and cherish those who write and uphold this sutra. The gods who have seen the truth also protect them, guarding them day and night, never abandoning them. Limitless light shines without end, the light of wisdom guides and reveals hundreds of Dharma gates, awakening them in dreams and enabling them to achieve. Holding this samadhi (concentration) is extremely rare. At that time, the Buddha told Manjushri (Bodhisattva of wisdom): 'If you wish to attain Buddha-bodhi (Buddha's enlightenment), you should wholeheartedly study this samadhi, achieving the Thirty-two Marks, the Eighty Minor Marks, the Ten Powers, the Four Fearlessnesses, Great Compassion, achieving the Buddha-eye, naturally attaining bodhi, establishing the Shravaka Sangha (community of disciples who hear the Dharma), establishing the Bodhisattva Sangha (community of Bodhisattvas), establishing the Buddha-land, achieving the Great Wisdom Dharani (mantra). If you wish to understand the languages of all beings, wish to obtain ready eloquence, wish to obtain decisive eloquence, wish to obtain supernatural powers of movement, wish to proclaim the non-regressing Dharma, wish to understand all corresponding dharmas, wish to clearly understand all dharmas, you should cultivate such a samadhi. Why? Because a Bodhisattva who is in accordance with this samadhi will obtain the above-mentioned merits, and is called Buddha, is called all-knowing, named island of refuge, named savior, named worthy of offerings, named all-wisdom, named tamer, named understander of the world, named unexcelled being, named Tathagata (Buddha's title). Acting as spoken, unequaled, nothing comparable, named supreme doctrine, true doctrine, being the most excellent. Why? Manjushri! I dwelt in this samadhi and saw Dipankara Buddha and immediately attained bodhi.' Manjushri Bodhisattva said to the Buddha: 'Yes, World Honored One! If the World Honored One saw Dipankara Buddha and immediately attained bodhi, why did you spend asamkhya kalpas (countless eons) in the cycle of birth and death, practicing difficult ascetic practices?' The Buddha told Manjushri Bodhisattva: 'I perform Buddha-deeds for sentient beings, transforming sentient beings, causing them to dwell in the Three Vehicles, proclaiming my original vows to them. Manjushri! At that time, I also attained bodhi, and also entered Nirvana.' At that time, the World Honored One spoke this verse: 'Being able to be in accordance with this samadhi, naturally awakened, immeasurable blessings, the billion Buddhas in the ten directions, all protect this person. The non-regressing amrita (nectar of immortality), inconceivably manifests hundreds of wonderful marks,'

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修習必獲得，　　無盡總持王。 　此智三昧定，　　解一切言音， 　能壞諸法相，　　解脫滅眾結。 　善寂不起滅，　　不著除眾疑， 　成十力相好，　　一切佛功德。 　善靜解眾音，　　種種異類聲， 　次第解令喜，　　凈有無二邊。 　決定智最勝，　　滅除一切結， 　若能學此經，　　決了道無疑。 　若於三七日，　　專心學此經， 　不懈不睡臥，　　不隨親愛樂， 　柔軟和悅言，　　慈悲不嫉妒， 　修習六和敬，　　持戒得三昧。 　等心具威儀，　　直心樂解脫， 　不造作緣起，　　知足垢不著。 　堅固不輕躁，　　不現邪偽相， 　如禽無繫著，　　必獲總持王。 　三千界震動，　　天奏眾樂音， 　雨散妙香花，　　並幢蓋百千。 　又雨妙天冠，　　車𤦲寶瓔珞， 　摩尼及真珠，　　圓寶光悅衣。 　于上無量天，　　諸龍金翅鳥， 　龍阿修羅王，　　比丘清信士， 　尼及清信女，　　各脫身上衣， 　圓寶以散佛，　　愿求無上道。 　我說無限量，　　亦不可顯示， 　若發菩提心，　　即得不退轉。 　調伏得羅漢，　　其數如恒沙， 　百世界眾生，　　聞法逮歡喜。」

爾時世尊說是法時，阿僧祇眾生皆發無上菩提之心；八十那由他天及人

【現代漢語翻譯】 現代漢語譯本 修習此法必定能夠獲得無盡總持王（Dharani Raja，記憶之王）。 這種智慧三昧定（Samadhi，禪定），能夠理解一切語言和聲音。 能夠破除諸法的虛假表象，從煩惱的束縛中解脫出來。 達到寂靜涅槃的境界，不執著于任何事物，消除一切疑惑。 成就佛的十力（Ten Powers of a Buddha）和相好（Physical Characteristics of a Buddha），具備一切佛的功德。 善於寂靜地理解各種語言，以及種種不同的聲音。 能夠按順序理解這些聲音，使眾生歡喜，清凈有和無的二邊。 擁有決定的智慧，最為殊勝，能夠滅除一切煩惱。 如果能夠學習這部經，就能對菩提之道不再有任何懷疑。 如果在二十一天里，專心學習這部經。 不懈怠，不貪睡，不沉溺於親情和享樂。 言語柔和悅耳，心懷慈悲，不生嫉妒。 修習六和敬（Six Harmonies），持守戒律，就能獲得三昧。 以平等心對待一切眾生，具備威儀，以正直的心追求解脫。 不造作因緣，知足常樂，不被世俗的污垢所染著。 堅定不輕浮，不顯現虛偽的姿態。 像自由的鳥兒一樣無所牽掛，必定能夠獲得總持王。 三千大千世界都會震動，天神演奏各種美妙的音樂。 散落下美妙的香花，還有無數的寶幢和寶蓋。 還會降下美妙的天冠，車乘，以及珍貴的寶瓔珞。 摩尼寶珠和真珠，以及發出悅目光芒的圓寶和衣服。 在無量天之上，諸龍（Nagas），金翅鳥（Garuda）。 龍阿修羅王（Asura Kings），比丘（Bhikkhus，佛教僧侶），清信士（Upasakas，男性佛教信徒）。 比丘尼（Bhikkhunis，佛教女尼）以及清信女（Upasikas，女性佛教信徒），各自脫下身上的衣服。 用圓寶來散佈于佛前，愿求無上的菩提之道。 我說的是無相之法，也是不可言說的。 如果發菩提心（Bodhicitta，覺悟之心），就能得到不退轉的境界。 調伏煩惱，證得阿羅漢果（Arhat），其數量如恒河沙一樣眾多。 百千世界中的眾生，聽聞佛法，都感到無比的歡喜。 當時，世尊宣說此法時，無數的眾生都發起了無上的菩提之心；八十那由他（Nayuta，大數單位）的天人和眾生。

【English Translation】 English version By practicing this, one will surely obtain the inexhaustible Dharani Raja (King of Dharani, King of Memory). This wisdom Samadhi (meditative absorption) can understand all languages and sounds. It can destroy the appearances of all dharmas (phenomena), liberate from the bonds of afflictions. Attain the state of peaceful Nirvana, not clinging to anything, eliminating all doubts. Accomplish the Ten Powers of a Buddha and the Physical Characteristics of a Buddha, possessing all the merits of a Buddha. Skillfully and quietly understand various languages, and all kinds of different sounds. Able to understand these sounds in order, making beings happy, purifying the two extremes of existence and non-existence. Possessing decisive wisdom, most supreme, able to eliminate all afflictions. If one can study this Sutra, one will have no more doubts about the path to Bodhi (enlightenment). If for twenty-one days, one studies this Sutra with focused mind. Without laziness, without sleeping, not indulging in affection and pleasure. Speaking with gentle and pleasant words, with compassion in heart, without jealousy. Practicing the Six Harmonies, upholding the precepts, one will attain Samadhi. Treating all beings with equanimity, possessing dignified conduct, pursuing liberation with a straightforward mind. Not creating causes and conditions, being content and joyful, not being attached to the defilements of the world. Steadfast and not frivolous, not displaying false appearances. Like a free bird without attachments, one will surely obtain the Dharani Raja. Three thousand great thousand worlds will shake, gods will play various wonderful music. Wonderful fragrant flowers will be scattered, along with countless banners and canopies. Wonderful heavenly crowns, chariots, and precious jeweled necklaces will also descend. Mani jewels and pearls, as well as round jewels and clothes emitting pleasant light. Above the immeasurable heavens, the Nagas (serpent deities), Garuda (mythical bird). Naga Asura Kings (demon kings), Bhikkhus (Buddhist monks), Upasakas (male Buddhist devotees). Bhikkhunis (Buddhist nuns) and Upasikas (female Buddhist devotees), each taking off their clothes. Using round jewels to scatter before the Buddha, vowing to seek the unsurpassed path of Bodhi. What I speak of is the Dharma of no-form, which is also inexpressible. If one generates Bodhicitta (the mind of enlightenment), one will attain the state of non-retrogression. Subduing afflictions, attaining the Arhat fruit, their number is as numerous as the sands of the Ganges River. Beings in hundreds of thousands of worlds, hearing the Dharma, all feel immense joy. At that time, when the World Honored One spoke this Dharma, countless beings all generated the unsurpassed mind of Bodhi; eighty Nayutas (a large number unit) of gods and humans.

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皆得不退轉于無上道；六萬三十億天人得無生法忍；無數眾生得阿羅漢；如是十方來會菩薩摩訶薩皆得此三昧。

佛說經已，喜王菩薩、文殊師利為上首，如是六十不可思議菩薩、賢劫一切菩薩，彌勒為上首。賢首金光、如是十方來會菩薩、諸大聲聞及四部眾、天人、乾闥婆、阿修羅，一切世間，聞佛所說，皆大歡喜。

佛說如來智印經

【現代漢語翻譯】 現代漢語譯本：都獲得了在無上菩提之路上永不退轉的境界；六萬三十億天人和人獲得了對無生之法的忍耐和證悟；無數眾生證得了阿羅漢果位；像這樣，從十方前來的菩薩摩訶薩（ महान्तः सत्त्वाः，偉大的眾生）都獲得了這種三昧（समाधि，冥想的最高境界）。

佛陀說完這部經后，喜王菩薩（हर्षराज बोधिसत्त्व，喜悅之王菩薩）、文殊師利（मञ्जुश्री，妙吉祥）為首的，像這樣六十不可思議的菩薩、賢劫（भद्रकल्प，善時劫）中的一切菩薩，以彌勒（मैत्रेय，慈氏）為首。賢首金光（भद्रमुख्य सुवर्णप्रकाश，賢善之首，金色之光），像這樣從十方前來的菩薩、各位大聲聞（महाश्रावक，偉大的聲聞）以及四部弟子、天人、乾闥婆（गन्धर्व，天上的樂神）、阿修羅（असुर，非天），一切世間眾生，聽聞佛陀所說，都非常歡喜。

佛說如來智印經（तथागतज्ञानमुद्रासूत्र，如來智慧印契之經）。

【English Translation】 English version: All attained the state of non-retrogression on the path to unsurpassed Bodhi; sixty-three billion Devas (gods) and humans attained forbearance and realization of the Dharma (धर्म，cosmic law and order) of non-origination; countless beings attained Arhatship (अर्हत्त्व，the state of being a perfected person); thus, all the Bodhisattva-Mahasattvas ( महान्तः सत्त्वाः，great beings) who came from the ten directions attained this Samadhi (समाधि，the highest state of meditative consciousness).

After the Buddha finished speaking this Sutra (सूत्र，aphorism or line of teachings), led by Joyous King Bodhisattva (हर्षराज बोधिसत्त्व，Joyous King Bodhisattva) and Manjushri (मञ्जुश्री，Gentle Glory), like this, sixty inconceivable Bodhisattvas, all the Bodhisattvas of the Bhadrakalpa (भद्रकल्प，Auspicious Aeon), led by Maitreya (मैत्रेय，Loving-kindness). Worthy Head Golden Light (भद्रमुख्य सुवर्णप्रकाश，Worthy Head Golden Light), like this, the Bodhisattvas who came from the ten directions, all the great Shravakas (महाश्रावक，great hearers), and the fourfold assembly, Devas (gods), Gandharvas (गन्धर्व，celestial musicians), Asuras (असुर，demigods), all beings in the world, hearing what the Buddha said, were all greatly delighted.

The Buddha Speaks the Tathagata Jnana Mudra Sutra (तथागतज्ञानमुद्रासूत्र，The Sutra of the Wisdom Seal of the Tathagata).

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