T15n0634_佛說大乘智印經
大正藏第 15 冊 No. 0634 佛說大乘智印經
No. 634 [Nos. 632, 633]
佛說大乘智印經卷第一
西天三藏寶法大師賜紫沙門智吉祥等奉 詔譯
如是我聞：
一時世尊入王舍大城，次第乞食，受施充足，還迦蘭陀林。食時食已，結跏趺坐，與大比丘眾及諸菩薩百萬人俱，歡喜圍繞。是諸大眾皆得陀羅尼平等無礙，心悟總持，得三摩地，安住空性、無相、無愿、解脫法門，具足無量殊勝功德，言議、思惟皆不可及。為眾所知、為眾所識，寂靜安住如是法門，于諸分別悉皆平等，不隨世間眾所好樂，了知眾生差別識性，於一切時所知善惡，離諸憎愛，一味平等。
爾時世尊忽于眉間放大光明，是諸眾會咸皆悚慄，肅恭合掌，瞻仰如來，目不暫舍。
世尊告言：「汝等應當繫心思惟，安住如來所知境界，於我、我所，好惡、分別，悉皆遠離。若於自身譭譽等觀苦樂一切，審知眾生由染污緣受差別相，游處好樂，晝夜不捨，以方便力悉使斷除。觀諸眾生種種造作諸不善業，隨順他教，競共馳逐，與諸同分安處動作無義利業。斯由有情識心愚昧，于真實境無所了知；失勝善心；逐惡朋友；不解、思惟深遠勝法；真實義諦起諸分別謂為
【現代漢語翻譯】 現代漢語譯本
《佛說大乘智印經》卷第一
西天三藏寶法大師賜紫沙門智吉祥等奉詔譯
如是我聞：
一時，世尊進入王舍大城（Rājagṛha，古印度城市名），依次乞食，接受供養充足后，返回迦蘭陀林（Kalandaka Venuvana，竹林精舍）。到了用餐時間，用完餐后，結跏趺坐，與眾多大比丘以及百萬菩薩在一起，歡喜圍繞。這些大眾都獲得了陀羅尼（dhāraṇī，總持）的平等無礙，內心領悟總持，得到三摩地（samādhi，禪定），安住在空性、無相、無愿、解脫的法門中，具備無量殊勝的功德，言語議論、思惟都無法企及。他們為大眾所知、為大眾所識，寂靜安住于這樣的法門，對於各種分別都平等對待，不隨順世間大眾的喜好，瞭解眾生差別性的認識，對於一切時所知的善惡，遠離各種憎恨和愛戀，一味平等。
這時，世尊忽然從眉間放出大光明，所有在場的眾人都感到驚懼，恭敬地合掌，瞻仰如來，眼睛一刻也不離開。
世尊告訴他們說：『你們應當集中精神思考，安住在如來所知的境界中，對於我、我所（屬於我的），好惡、分別，都要完全遠離。如果對於自身所受到的譭謗或讚譽等同看待，對於苦樂一切感受平等看待，仔細瞭解眾生由於染污的因緣而承受各種差別相，沉溺於各種喜好，日夜不捨棄，要用方便之力使他們完全斷除。觀察眾生種種造作的不善業，隨順他人的教導，競相追逐，與那些持有相同見解的人一起從事沒有意義和利益的活動。這是由於有情眾生的心識愚昧，對於真實的境界一無所知；喪失殊勝的善心；追隨惡友；不理解、不思惟深遠殊勝的佛法；對於真實的義理產生各種分別，認為……』 English version
The Sutra of the Great Vehicle's Wisdom Seal Spoken by the Buddha, Volume 1
Translated by the Tripitaka Master Baofa of the Western Heaven, the Purple-Robed Sramana Zhijixiang (Wisdom Auspicious) and others, by Imperial Decree
Thus have I heard:
At one time, the World Honored One entered the great city of Rajagriha (Rājagṛha, ancient Indian city), begging for food in sequence, receiving sufficient offerings, and returned to the Kalandaka Venuvana (Kalandaka Venuvana, Bamboo Grove Monastery). When it was time for the meal, having finished eating, he sat in the lotus position, together with a large assembly of great Bhikshus and a million Bodhisattvas, joyfully surrounding him. These great assemblies had all attained the unobstructed equality of Dharani (dhāraṇī, mnemonic incantation), their minds awakened to the power of retention, attained Samadhi (samādhi, meditative absorption), dwelling in the Dharma gates of emptiness, signlessness, wishlessness, and liberation, possessing immeasurable and supreme merits, beyond the reach of speech, discussion, and thought. They were known by the multitude, recognized by the multitude, peacefully dwelling in such Dharma gates, treating all distinctions with equality, not following the likes and dislikes of the world, understanding the differing natures of beings' consciousness, at all times knowing good and evil, detached from all hatred and love, with a uniform equality.
At that time, the World Honored One suddenly emitted great light from between his eyebrows, and all those present were filled with awe, respectfully joining their palms, gazing upon the Thus Come One, their eyes not leaving him for a moment.
The World Honored One said, 'You should concentrate your minds and contemplate, dwell in the realm known by the Thus Come One, and completely distance yourselves from 'I,' 'mine' (belonging to me), likes and dislikes, and distinctions. If you regard praise and blame equally, and treat all suffering and happiness equally, carefully understand that beings, due to the conditions of defilement, experience various differentiated appearances, indulging in various pleasures, not abandoning them day and night, you must use skillful means to make them completely abandon them. Observe the various unwholesome actions created by beings, following the teachings of others, competing and chasing after each other, engaging in meaningless and unprofitable activities with those who share the same views. This is because sentient beings' minds are ignorant, knowing nothing of the true realm; losing the supreme good mind; following evil friends; not understanding or contemplating the profound and supreme Dharma; giving rise to various distinctions regarding the true meaning, thinking it to be...'
【English Translation】 English version
The Sutra of the Great Vehicle's Wisdom Seal Spoken by the Buddha, Volume 1
Translated by the Tripitaka Master Baofa of the Western Heaven, the Purple-Robed Sramana Zhijixiang (Wisdom Auspicious) and others, by Imperial Decree
Thus have I heard:
At one time, the World Honored One entered the great city of Rajagriha (Rājagṛha, ancient Indian city), begging for food in sequence, receiving sufficient offerings, and returned to the Kalandaka Venuvana (Kalandaka Venuvana, Bamboo Grove Monastery). When it was time for the meal, having finished eating, he sat in the lotus position, together with a large assembly of great Bhikshus and a million Bodhisattvas, joyfully surrounding him. These great assemblies had all attained the unobstructed equality of Dharani (dhāraṇī, mnemonic incantation), their minds awakened to the power of retention, attained Samadhi (samādhi, meditative absorption), dwelling in the Dharma gates of emptiness, signlessness, wishlessness, and liberation, possessing immeasurable and supreme merits, beyond the reach of speech, discussion, and thought. They were known by the multitude, recognized by the multitude, peacefully dwelling in such Dharma gates, treating all distinctions with equality, not following the likes and dislikes of the world, understanding the differing natures of beings' consciousness, at all times knowing good and evil, detached from all hatred and love, with a uniform equality.
At that time, the World Honored One suddenly emitted great light from between his eyebrows, and all those present were filled with awe, respectfully joining their palms, gazing upon the Thus Come One, their eyes not leaving him for a moment.
The World Honored One said, 'You should concentrate your minds and contemplate, dwell in the realm known by the Thus Come One, and completely distance yourselves from 'I,' 'mine' (belonging to me), likes and dislikes, and distinctions. If you regard praise and blame equally, and treat all suffering and happiness equally, carefully understand that beings, due to the conditions of defilement, experience various differentiated appearances, indulging in various pleasures, not abandoning them day and night, you must use skillful means to make them completely abandon them. Observe the various unwholesome actions created by beings, following the teachings of others, competing and chasing after each other, engaging in meaningless and unprofitable activities with those who share the same views. This is because sentient beings' minds are ignorant, knowing nothing of the true realm; losing the supreme good mind; following evil friends; not understanding or contemplating the profound and supreme Dharma; giving rise to various distinctions regarding the true meaning, thinking it to be...'
真實；無揀擇慧；闕定信心；于佛言教及眾妙行不生好樂；設復修善，無應正理；著有、著空互為究竟。我以如來智印三摩地力悉能了知。汝等應當於是有情深心憐愍。」
是諸大眾聞如是說，讚歎如來勝定功力，悉能了知如是差別。
爾時世尊作是語已，乃入如來智印三摩地。是諸大眾睹佛如來入是勝定，于佛身相及種種相，一切眾會忽皆不見，不能了知；如來所著法衣及近身衣亦復不見，不能了知；如來所有四威儀相乃至一切動轉之相，皆不可見，不能了知；如來所有音聲差別不能聽聞，不能了知。所以者何？以是安住如是智印三摩地勝功德力，心無動轉，不可測量故。
複次如來由勝定力，于諸外境種種莊嚴，一切眾會皆不可見，不能了知；于諸所住清凈國土，皆不得見，不能了知。所以者何？以是安住如來智印三摩地勝功德力，心無動轉，不可測量故。
爾時大眾于佛形相既無所見，各各稱讚勝定功德。承佛威力，深心所求離諸怖畏。
爾時如來複于定中放大光明，遍照三千大千世界。其間所有日月、星辰、電火、藥珠種種光明悉皆掩蔽。復于定中發生異香。其香微妙，不與世間栴檀、沉水諸香為比。是時色、無色天、梵王帝釋，及諸天人、四眾、八部、大鐵圍山、小鐵圍山
【現代漢語翻譯】 現代漢語譯本：『真實』是指缺乏真實性；『無揀擇慧』是指沒有辨別智慧；『闕定信心』是指缺乏堅定的信心；『于佛言教及眾妙行不生好樂』是指對於佛陀的教導和各種微妙的修行不產生喜愛；『設復修善，無應正理』是指即使修行善事，也不符合正確的道理；『著有、著空互為究竟』是指執著于有和執著于空，都認為是最終的歸宿。我以如來智印三摩地（Tathagata Jnana-mudra Samadhi，如來的智慧印記禪定）的力量，完全能夠了解這些。你們應當對這些有情眾生深切憐憫。
這些大眾聽到這樣的話，讚歎如來殊勝的禪定功力，完全能夠了解這樣的差別。
這時，世尊說完這些話后，就進入瞭如來智印三摩地（Tathagata Jnana-mudra Samadhi，如來的智慧印記禪定）。這些大眾看到佛陀如來進入這種殊勝的禪定，對於佛陀的身相和種種相好，所有與會者忽然都看不見了，不能瞭解；如來所穿的法衣和貼身衣服也看不見了，不能瞭解；如來所有的四威儀相（行、住、坐、臥）乃至一切動作的相狀，都不可見，不能瞭解；如來所有的音聲差別都不能聽聞，不能瞭解。為什麼呢？因為安住在這種智印三摩地（Jnana-mudra Samadhi，智慧印記禪定）的殊勝功德力中，心沒有動搖，不可測量的緣故。
此外，如來由於殊勝的禪定力量，對於各種外境的種種莊嚴，所有與會者都看不見，不能瞭解；對於所居住的清凈國土，都不能看見，不能瞭解。為什麼呢？因為安住在如來智印三摩地（Tathagata Jnana-mudra Samadhi，如來的智慧印記禪定）的殊勝功德力中，心沒有動搖，不可測量的緣故。
這時，大眾對於佛陀的形相既然都看不見了，各自稱讚殊勝禪定的功德。憑藉佛陀的威力，內心深處所尋求的是遠離各種怖畏。
這時，如來又在禪定中放出大光明，遍照三千大千世界。其間所有的日月、星辰、電火、藥珠等各種光明全部都被遮蔽。又在禪定中散發出奇異的香氣。這種香氣微妙，不能與世間的栴檀（Chandana，一種香木）、沉水等各種香相比。這時，色界天、無色界天、梵王（Brahma，創造神）、帝釋（Indra，天帝），以及諸天人、四眾（比丘、比丘尼、優婆塞、優婆夷）、八部（天龍八部）、大鐵圍山（Mahacakravada，巨大的鐵圍山）、小鐵圍山（Cakravada，較小的鐵圍山）
【English Translation】 English version: 'Truthfulness' means lacking truthfulness; 'Non-discriminating wisdom' means lacking the wisdom to discern; 'Deficient firm faith' means lacking steadfast faith; 'Not generating liking for the Buddha's teachings and wondrous practices' means not developing fondness for the Buddha's teachings and various subtle practices; 'Even if cultivating good deeds, not according with proper principles' means even if practicing good deeds, they do not align with correct principles; 'Attachment to existence and attachment to emptiness, each taken as ultimate' means clinging to existence and clinging to emptiness, both considered as the final destination. I, with the power of the Tathagata Jnana-mudra Samadhi (the Samadhi of the Tathagata's Wisdom Seal), am fully capable of understanding these. You should have deep compassion for these sentient beings.
These great assemblies, hearing these words, praised the Tathagata's supreme Samadhi power, being fully capable of understanding such differences.
At that time, after the World Honored One spoke these words, He entered the Tathagata Jnana-mudra Samadhi (the Samadhi of the Tathagata's Wisdom Seal). These great assemblies, seeing the Buddha Tathagata entering this supreme Samadhi, suddenly could not see the Buddha's form and various marks, unable to understand; the Dharma robes and undergarments worn by the Tathagata were also not visible, unable to understand; all the Tathagata's four dignities (walking, standing, sitting, lying down) and even all aspects of movement were invisible, unable to understand; all the Tathagata's different sounds could not be heard, unable to understand. Why? Because of abiding in the supreme power of this Jnana-mudra Samadhi (Wisdom Seal Samadhi), the mind is without movement, immeasurable.
Furthermore, due to the Tathagata's supreme Samadhi power, all the various adornments of external environments were invisible to all the assemblies, unable to understand; all the pure lands where they resided were not seen, unable to understand. Why? Because of abiding in the supreme power of the Tathagata Jnana-mudra Samadhi (the Samadhi of the Tathagata's Wisdom Seal), the mind is without movement, immeasurable.
At that time, since the great assembly could not see the Buddha's form, they each praised the merits of the supreme Samadhi. Relying on the Buddha's power, what they sought deeply in their hearts was to be free from all fears.
At that time, the Tathagata again emitted great light from within Samadhi, illuminating the three thousand great thousand worlds. All the various lights of the sun, moon, stars, lightning, fire, and medicinal jewels within were all obscured. Again, from within Samadhi, a unique fragrance arose. This fragrance was subtle and could not be compared to the various fragrances of sandalwood (Chandana, a type of fragrant wood), aloeswood, etc., in the world. At this time, the gods of the Form Realm, the gods of the Formless Realm, Brahma (the creator god), Indra (the king of the gods), and all the gods and humans, the four assemblies (bhikshus, bhikshunis, upasakas, upasikas), the eight classes (Naga, etc.), the Great Iron Mountain Range (Mahacakravada, the great iron surrounding mountains), and the Small Iron Mountain Range (Cakravada, the smaller iron surrounding mountains)
及須彌山眾山之王、水陸空界幽暗之處，一切有情咸睹光明，嘆未曾有。各尋是光至迦蘭陀林。各隨所有，香、華、衣服、寶冠、瓔珞以為供養。見是會中諸大菩薩及聲聞眾，如大池中蓮華開敷，異香芬馥集在眾會。時諸人天聞是香已，各各皆得智慧明瞭。復于空中有寶瓔珞、上妙衣服，處處垂下，嚴飾供養。時諸大眾咸皆歡喜，恭敬禮拜，退坐一面。
爾時東方如一酤胝殑伽沙數，一一沙數為一酤胝，爾所國土一切如來皆是釋迦分身化利。如是如來各集眾會，菩薩摩訶薩阿僧祇數不可稱量。是諸菩薩悟證平等，當得阿耨多羅三藐三菩提，諸身色相微妙具足，人天眾會皆無與等。爾時一切分身如來各各告語諸菩薩言：「善男子！娑婆世界有佛世尊，號釋迦牟尼，應、正等覺，出現於世，化諸有情離眾罪垢。經無量時演說正法，示佛知見，甚深難解。有陀羅尼門，名如來智印三摩地三摩缽提，我今為汝略而贊說。諸善男子！汝等諦聽！諸菩薩摩訶薩于百千劫具足修行六到彼岸，具大智慧，福德無量，悟證修習常無懈廢，永離罪垢，舍眾惡緣，住三摩地，得佛智慧，心無動轉，以無動心了悟諸法。若諸有情親近如來及大菩薩，熏修智慧，三業恭敬，以勝法財修諸供養經無量時，不如於此一剎那頃安住如是勝三摩地，
【現代漢語翻譯】 現代漢語譯本： 以及須彌山（Sumeru）眾山之王，水陸空界幽暗之處，一切有情都看到了光明，驚歎前所未有。各自尋找這光明來到迦蘭陀林（Kalandaka Grove）。各自用自己所有的香、花、衣服、寶冠、瓔珞來供養。見到這會中的諸大菩薩以及聲聞眾，如同大池中蓮花開放，奇異的香味聚集在法會中。當時，諸人天聞到這香味后，各自都得到了智慧，明瞭通達。又在空中出現寶瓔珞、上妙衣服，處處垂下，莊嚴修飾供養。當時，諸大眾都非常歡喜，恭敬地禮拜，退到一旁坐下。
這時，東方有如一俱胝（koti，一千萬）恒河沙數，每一沙數為一俱胝，那麼多的國土中一切如來都是釋迦（Sakyamuni）分身變化來利益眾生的。這些如來各自聚集大眾，菩薩摩訶薩的數量多得無法計算。這些菩薩領悟證得了平等之理，將要證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），諸自身色相微妙具足，人天大眾中沒有誰能與他們相比。當時，一切分身如來各自告訴諸位菩薩說：『善男子！娑婆世界（Sahā world）有佛世尊，名為釋迦牟尼，應、正等覺，出現於世，教化諸有情眾生脫離各種罪惡。經過無量的時間演說正法，開示佛的知見，非常深奧難以理解。有一種陀羅尼門（dhāraṇī，總持法門），名為如來智印三摩地三摩缽提（Tathāgata-jñāna-mudrā-samādhi-samāpatti，如來智慧印持三摩地），我現在為你們簡略地讚歎解說。諸位善男子！你們仔細聽！諸菩薩摩訶薩在百千劫中具足修行六到彼岸（paramita，六度），具大智慧，福德無量，領悟證得后修習不斷，永遠脫離罪惡，捨棄各種惡緣，安住於三摩地（samādhi，禪定），得到佛的智慧，內心不動搖，以不動搖的心來領悟諸法。如果諸有情親近如來以及大菩薩，熏習修持智慧，身口意三業恭敬，用殊勝的法財來修習各種供養經過無量的時間，也不如在這短短的一剎那間安住于如此殊勝的三摩地。』
【English Translation】 English version: And Sumeru (Mount Sumeru), the king of all mountains, and the dark places in the realms of water, land, and sky, all sentient beings beheld the light and marveled at what had never been seen before. Each sought the light and came to the Kalandaka Grove. Each offered what they had: incense, flowers, clothing, jeweled crowns, and necklaces. They saw in this assembly the great Bodhisattvas and the assembly of Śrāvakas (Hearers), like lotuses blooming in a great pond, with extraordinary fragrance gathering in the assembly. At that time, all the humans and devas (gods) who smelled this fragrance each gained wisdom and clarity. Moreover, jeweled necklaces and exquisite clothing descended from the sky in various places, adorning and making offerings. At that time, all the great assembly rejoiced, respectfully bowed, and sat down to one side.
Then, from the east, as many lands as there are kotis (ten million) of Ganges sands, with each sand representing a koti, all the Tathāgatas (Thus Come Ones) were manifestations of Śākyamuni (Sage of the Śākyas), transforming to benefit beings. These Tathāgatas each gathered assemblies, with an incalculable number of Bodhisattva-Mahāsattvas (great beings). These Bodhisattvas awakened to and realized equality, and were about to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), their bodies and appearances subtle and complete, unmatched by any in the assemblies of humans and devas. At that time, all the manifested Tathāgatas each told the Bodhisattvas: 'Good men! In the Sahā world (endurance world) there is a Buddha-Bhagavan (World Honored One), named Śākyamuni, worthy of offerings, perfectly enlightened, appearing in the world, transforming sentient beings to be free from all sins and defilements. Over countless times, he expounds the Dharma (teachings), revealing the Buddha's knowledge and vision, which is profound and difficult to understand. There is a Dhāraṇī (mantra) gate, named the Tathāgata-jñāna-mudrā-samādhi-samāpatti (the samadhi of the seal of the wisdom of the Tathagata), which I will now briefly praise and explain for you. Good men! Listen carefully! The Bodhisattva-Mahāsattvas, over hundreds of thousands of kalpas (eons), fully cultivate the six pāramitās (perfections), possess great wisdom, immeasurable merit, awaken to and realize continuous practice without懈廢, forever free from sins and defilements, abandon all evil conditions, abide in samādhi (meditative absorption), attain the Buddha's wisdom, their minds unwavering, and with unwavering minds, realize all dharmas (phenomena). If sentient beings draw near to the Tathāgata and great Bodhisattvas, cultivate wisdom, are respectful in body, speech, and mind, and make various offerings with supreme Dharma wealth over countless times, it is not as good as abiding in such a supreme samādhi for even a single instant.'
所獲功德不可較量，常生勝處諸佛國土。」
爾時諸佛作是語已，安住禪定，以神通力攝諸菩薩，詣娑婆世界，示同一身入王舍城，次第乞食，受施充足，至迦蘭陀林，乃與眾會分食妙供。是諸眾會無不沾足。飯食已，訖攝斂衣缽，跏趺而坐。一切國土所來諸佛及諸菩薩亦復如是，無二無別。
複次南方如一酤胝殑伽沙數，一一沙數為一酤胝，爾所國土一切諸佛，攝諸菩薩從彼國來集會亦爾。如東方、南方，西方、北方、四維、上下，一切諸佛諸大菩薩皆來集會亦復如是。
爾時釋迦牟尼應、正等覺，見所分身一切諸佛皆來集會，心相怡悅，唯佛與佛乃得相見。時諸如來同入如是智印三摩地三摩缽提，靜意廓如，動亂止息，以不動心明照諸法，無二無別，諸佛身相亦復不現。
爾時此會人天大眾見是十方無數諸佛皆來集會，以勝定力身相不現，咸皆驚喜，整衣，合掌，右繞三匝，以寶蓮華及眾妙華諸色具足，持以供養。是時集會無量世界諸大菩薩，得清凈心，具正法眼，於一切時心相澄寂，各各當得阿耨多羅三藐三菩提者，見釋迦牟尼如來、應、正等覺與諸如來，安住如是智印三摩地三摩缽提，由勝定力隱諸色相，志願希求，深心歡喜，以精意力不起于坐，覺智現前，入佛境界，得陀羅尼門
【現代漢語翻譯】 現代漢語譯本：所獲得的功德是無法衡量的，他們將常生於殊勝之處，諸佛的國土。
這時，諸佛說完這些話后，安住在禪定中，用神通力攝受眾菩薩，來到娑婆世界（Saha world），示現同一個身體進入王舍城（Rajagrha），依次乞食，接受供養充足后，到達迦蘭陀林（Kalandaka Venuvana），才與大眾分享這些美妙的供品。所有在場的大眾沒有不得到滿足的。飯食完畢后，他們收好衣缽，結跏趺坐。從一切國土前來的諸佛及諸菩薩也是這樣，沒有絲毫差別。
再次，南方如一酤胝（koti，一千萬）殑伽沙（Ganga sand，恒河沙）數，每一沙數為一酤胝，如此數量的國土中一切諸佛，攝受眾菩薩從那些國土前來集會也是如此。如同東方、南方，西方、北方、四維、上下，一切諸佛諸大菩薩都來集會也是這樣。
這時，釋迦牟尼（Sakyamuni）應、正等覺，見到所分身的一切諸佛都來集會，內心怡悅歡喜，只有佛與佛之間才能互相見到。這時，諸如來一同進入如是智印三摩地（Jnana-mudra-samadhi）三摩缽提（Samapatti），靜默無聲，動亂止息，以不動的心明照諸法，沒有差別，諸佛的身相也不再顯現。
這時，此法會中的人天大眾見到這十方無數諸佛都來集會，以殊勝的定力身相不顯現，都感到驚喜，整理衣裳，合掌，右繞三匝，用寶蓮華及各種美妙的鮮花，顏色具足，拿來供養。這時，無數世界中的諸大菩薩，得到清凈心，具備正法眼，在一切時心中澄澈寂靜，各自將要證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的人，見到釋迦牟尼如來、應、正等覺與諸如來，安住在如是智印三摩地三摩缽提中，由於殊勝的定力而隱去了各種色相，志願希求，內心深感歡喜，以精進的意念力不起于座位，覺悟的智慧顯現在前，進入佛的境界，得到陀羅尼門（Dharani，總持）
【English Translation】 English version: The merits obtained are immeasurable, and they will always be born in superior places, in the Buddha-lands.
At that time, after the Buddhas spoke these words, they remained in meditative concentration, using their supernatural powers to gather the Bodhisattvas, and went to the Saha world, manifesting the same body to enter Rajagrha, begging for food in order, receiving sufficient offerings, and arriving at Kalandaka Venuvana, where they shared these wonderful offerings with the assembly. All those present were satisfied. After the meal, they collected their robes and bowls, and sat in the lotus position. All the Buddhas and Bodhisattvas who came from all the lands were also like this, without any difference.
Furthermore, from the south, as many lands as one koti (ten million) of Ganga sand (sands of the Ganges), with each sand representing one koti, all the Buddhas of those lands, gathering the Bodhisattvas, came to the assembly in the same way. Just like the east, south, west, north, four intermediate directions, above and below, all the Buddhas and great Bodhisattvas came to the assembly in the same way.
At that time, Sakyamuni, the worthy, perfectly enlightened one, seeing all the Buddhas manifested from his emanations coming to the assembly, felt joyful and pleased in his heart. Only Buddhas can see each other. At that time, all the Tathagatas entered into such Jnana-mudra-samadhi Samapatti together, silent and still, disturbances ceased, illuminating all dharmas with an unmoving mind, without any difference, and the physical forms of the Buddhas also no longer appeared.
At that time, the assembly of humans and devas, seeing these countless Buddhas from the ten directions coming to the assembly, with their physical forms not appearing due to the power of superior concentration, were all surprised and delighted, tidied their robes, joined their palms, circumambulated three times to the right, and used jeweled lotus flowers and various wonderful flowers of all colors to make offerings. At that time, the great Bodhisattvas from countless worlds, having obtained pure minds, possessing the eye of the true Dharma, with their minds clear and tranquil at all times, each of whom was about to attain Anuttara-samyak-sambodhi, saw Sakyamuni Tathagata, the worthy, perfectly enlightened one, and the Tathagatas, abiding in such Jnana-mudra-samadhi Samapatti, concealing their various forms due to the power of superior concentration, aspiring and seeking, deeply joyful in their hearts, with the power of diligent intention not rising from their seats, awakened wisdom appearing before them, entering the realm of the Buddhas, and obtaining the Dharani gate.
。
時諸菩薩告此娑婆世界諸大眾言：「善男子！汝等應當于佛功德眷戀希求；于諸有情繫心憐愍；知諸菩薩摩訶薩于百千劫行六波羅蜜，具大智慧，福德無量；於一切法悉皆了知；離諸戲論，處深禪定；不忘，不愚，達諸性相；於是勝法應當愿求。」
爾時三千大千世界聲聞、緣覺具大智慧，得大神通，捨生死岸，離煩惱縛，于自涅槃修證圓滿。大苾芻眾及諸宰官、婆羅門、鄔婆索迦、鄔婆斯迦，如是等眾咸來至此王舍大城迦蘭陀林釋迦如來、應、正等覺及分身佛會，繞百千匝，恭敬禮拜，各以上妙雜色蓮華，其華千葉，七寶間錯，過無量數以為供養。
復有八十酤胝那庾多數諸大菩薩摩訶薩眾，是諸菩薩皆是他方國土中諸佛如來之所遣使，有大勇猛不怖生死，有大慈悲不樂涅槃，各以神力入大禪定，現諸威儀。從彼彼土如彈指頃到王舍城迦蘭陀林釋迦牟尼應、正等覺及分身佛會，三業恭敬，以清凈妙音尊重讚歎。見諸佛身隱晦不現，渴仰世尊，圍繞眾會，頭面作禮，退處一面，各各皆于寶蓮華上結跏趺坐。
復有三億諸比丘眾樂修己利、求解脫者，承于如來智印三摩地力而來集會。是時他方三千大千世界帝釋梵王、大自在天、凈居天子、日月星辰，及諸一切天、龍、樂叉、乾闥婆、阿蘇
【現代漢語翻譯】 現代漢語譯本： 這時，諸位菩薩告訴娑婆世界的大眾們說：『善男子！你們應當對佛的功德心生眷戀，希求得到；對一切有情眾生心懷憐憫；瞭解諸位菩薩摩訶薩在無數劫中修行六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧），具備大智慧，福德無量；對於一切法完全了知；遠離各種戲論，處於甚深禪定之中；不忘失，不愚昧，通達諸法的體性和現象；對於這些殊勝的法，應當發願希求。』 這時，三千大千世界的聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而覺悟者）具有大智慧，得到大神通，捨棄生死輪迴的此岸，脫離煩惱的束縛，對於自身的涅槃（寂滅，解脫）的修行證悟圓滿。眾多大比丘以及各位宰官、婆羅門（古印度祭司階層）、鄔婆索迦（男居士）、鄔婆斯迦（女居士）等大眾，都來到王舍大城（古印度城市名）的迦蘭陀林（竹林精舍）釋迦如來（釋迦牟尼佛）、應（應供，值得供養）、正等覺（正等覺悟）以及分身佛的法會，圍繞百千圈，恭敬禮拜，各自用最上等的奇妙雜色蓮花，這些蓮花有千片花瓣，用七寶鑲嵌點綴，數量多得無法計算，以此作為供養。 又有八十俱胝（古印度數字單位）那庾多（古印度數字單位）數量的諸大菩薩摩訶薩眾，這些菩薩都是從其他方國土中諸佛如來所派遣來的使者，具有大勇猛，不畏懼生死，具有大慈悲，不喜好涅槃，各自用神通力進入大禪定，顯現各種威儀。從他們各自的國土，如同彈指一瞬間，到達王舍城迦蘭陀林釋迦牟尼（釋迦牟尼佛）應（應供，值得供養）、正等覺（正等覺悟）以及分身佛的法會，以身、口、意三業恭敬，用清凈美妙的聲音尊重讚歎。見到諸佛的身影隱沒不現，渴望仰慕世尊，圍繞著大眾集會，頭面著地行禮，退到一旁，各自都在寶蓮花上結跏趺坐。 又有三億的諸位比丘，喜好修習自身的利益、求解脫的人，憑藉如來的智慧印證和三摩地（禪定）的力量而來。 這時，他方三千大千世界的帝釋（忉利天之主）、梵王（色界天之主）、大自在天（欲界頂層之主）、凈居天子（色界頂層之天人）、日月星辰，以及諸位天、龍（天龍八部之一）、樂叉（羅剎，鬼神）、乾闥婆（天龍八部之一，香音神）、阿蘇羅（阿修羅，非天）
【English Translation】 English version: Then, the Bodhisattvas addressed the assembly of this Saha world, saying: 'Good men! You should cherish and seek the merits of the Buddha; have compassion for all sentient beings; know that the Bodhisattvas Mahasattvas practice the Six Paramitas (Six Perfections: Generosity, Morality, Patience, Diligence, Concentration, Wisdom) for hundreds of thousands of kalpas, possessing great wisdom and immeasurable merit; fully understand all dharmas; are free from all frivolous discussions, abide in deep samadhi; are not forgetful, not foolish, and understand the nature and characteristics of all things; you should aspire to these excellent dharmas.' At that time, the Sravakas (Disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Those who attain enlightenment on their own) of the three thousand great thousand worlds, possessing great wisdom and great supernatural powers, abandoning the shore of birth and death, free from the bonds of afflictions, had perfected their cultivation and realization of Nirvana (cessation, liberation). The great Bhikshu Sangha (community of monks) and various ministers, Brahmins (ancient Indian priestly class), Upasakas (male lay devotees), Upasikas (female lay devotees), and other such assemblies, all came to this Rajagriha (ancient Indian city) in the Kalanda Grove (Bamboo Forest Monastery) to the assembly of Shakya Tathagata (Shakyamuni Buddha), Arhat (Worthy of offerings), Samyak-sambuddha (Perfectly Enlightened One) and the manifested Buddhas, circumambulating hundreds of thousands of times, respectfully bowing, each offering supreme and wonderful multicolored lotuses, with thousands of petals, adorned with the seven treasures, in immeasurable numbers as offerings. Furthermore, there were eighty kotis (ancient Indian numerical unit) nayutas (ancient Indian numerical unit) of great Bodhisattvas Mahasattvas, these Bodhisattvas were all envoys sent by the Buddhas Tathagatas in other lands, possessing great courage, not fearing birth and death, possessing great compassion, not delighting in Nirvana, each using their supernatural powers to enter great samadhi, manifesting various dignified appearances. From their respective lands, in the time it takes to snap a finger, they arrived at the assembly of Shakyamuni (Shakyamuni Buddha), Arhat (Worthy of offerings), Samyak-sambuddha (Perfectly Enlightened One) and the manifested Buddhas in the Kalanda Grove of Rajagriha, with body, speech, and mind respectfully, using pure and wonderful sounds to respectfully praise. Seeing the bodies of the Buddhas hidden and not appearing, longing for the World-Honored One, surrounding the assembly, prostrating with their heads to the ground, retreating to one side, each sitting in full lotus posture on jeweled lotuses. Moreover, there were three hundred million Bhikshus (monks) who delighted in cultivating their own benefit and seeking liberation, relying on the power of the Tathagata's wisdom seal and samadhi (meditative absorption) to come. At this time, the Sakra (Lord of the Trayastrimsa Heaven), Brahma Kings (Lords of the Form Realm), Great自在天(Great自在天), Pure Abode Devas (Inhabitants of the Pure Abodes), sun, moon, stars, and all the Devas, Nagas (Dragons, one of the eight classes of supernatural beings), Rakshasas (Demons), Gandharvas (Celestial musicians, one of the eight classes of supernatural beings), Asuras (Demigods)
啰、緊那啰、摩虎啰伽，及比丘、比丘尼、優婆塞、優婆夷、人、非人等，各並眷屬，睹佛光明，皆來集會。如是等眾，譬如有人發密修長，將一一發剪如微塵，如一人發至千萬人發亦復如是，以一發塵為一眾生，是赴會眾復過是數。
爾時尊者大目乾連、摩訶俱絺羅、摩訶迦栴延、摩訶迦葉波、摩訶富樓那彌多羅尼子、摩訶須菩提等，知諸大眾雖在會中，而不睹見如來身色及與住處。於時尊者舍利弗從座而起，至妙吉祥童真菩薩前，白言：「仁者！今此世尊入是如來智印三摩地，而我等輩云何不能見如來身及與住處？」
時妙吉祥童真菩薩告舍利弗言：「汝諸聲聞具大智慧，得諸解脫，常修梵行，離諸怖畏，一切人天悉皆恭敬。汝等應當各各依自所得三摩地門，以智慧力觀察如來身色住處。」
時舍利弗等即時各各入自所得三摩地門，以智慧力觀察推求如來色身及與住處，遍於三千大千世界微塵剎土，窮盡神力皆不能見。
時舍利弗白妙吉祥童真菩薩言：「我等依自所得三摩地門，以智慧力觀察推求如來色身及與住處，了不可見。惟愿仁者為我等輩分別指示，咸令得見！」
時妙吉祥童真菩薩告舍利弗言：「汝諸聲聞雖具智慧及與神通，而於如來智印三摩地門不能思惟，故於佛身及
【現代漢語翻譯】 現代漢語譯本： 天龍（Nāga，具有超自然力量的神話生物）、緊那羅（Kinnara，半人半鳥的神）、摩睺羅伽（Mahoraga，一種蛇神），以及比丘（bhikkhu，佛教僧侶）、比丘尼（bhikkhuni，佛教女尼）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）、人和非人等，各自帶著眷屬，看到佛的光明，都來了。像這樣的眾多，譬如有人頭髮濃密修長，將每一根頭髮剪成微塵，如一個人的頭髮到千萬人的頭髮也是這樣，以一根頭髮的微塵作為一個眾生，來赴會的眾生比這個數量還要多。
這時，尊者大目乾連（Mahāmaudgalyāyana）、摩訶俱絺羅（Mahākauṣṭhila）、摩訶迦旃延（Mahākātyāyana）、摩訶迦葉波（Mahākāśyapa）、摩訶富樓那彌多羅尼子（Mahāpūrṇamaitrāyaṇīputra）、摩訶須菩提（Mahāsubhūti）等，知道大眾雖然在法會中，卻不能看到如來的身色以及住處。這時，尊者舍利弗（Śāriputra）從座位上站起來，到妙吉祥童真菩薩（Mañjuśrīkumārabhūta）前，說道：『仁者！現在世尊進入如來智印三摩地（Tathāgata-jñāna-mudrā-samādhi），而我們這些人為什麼不能見到如來的身以及住處呢？』
這時，妙吉祥童真菩薩告訴舍利弗說：『你們這些聲聞（Śrāvaka）具有大智慧，得到各種解脫，常修梵行，遠離各種怖畏，一切人天都恭敬你們。你們應當各自依靠自己所得到的三摩地門（samādhi-mukha），以智慧力觀察如來的身色住處。』
這時，舍利弗等立刻各自進入自己所得到的三摩地門，以智慧力觀察推求如來的色身以及住處，遍於三千大千世界微塵剎土，窮盡神力都不能見到。
這時，舍利弗對妙吉祥童真菩薩說：『我們依靠自己所得到的三摩地門，以智慧力觀察推求如來的色身以及住處，完全不能見到。惟愿仁者為我們分別指示，使我們都能見到！』
這時，妙吉祥童真菩薩告訴舍利弗說：『你們這些聲聞雖然具有智慧以及神通，但是對於如來智印三摩地門不能思惟，所以對於佛身以及
【English Translation】 English version: Nāgas (Nāga, mythical beings with supernatural powers), Kinnaras (Kinnara, half-human half-bird beings), Mahoragas (Mahoraga, a type of serpent deity), as well as bhikkhus (bhikkhu, Buddhist monks), bhikkhunis (bhikkhuni, Buddhist nuns), upasakas (upasaka, lay male devotees), upasikas (upasika, lay female devotees), humans, non-humans, and others, each with their retinues, seeing the Buddha's light, all came. Such a multitude, like someone with dense, long hair, cutting each strand into fine dust, like one person's hair to the hair of ten million people, similarly, taking a dust particle from one hair as one being, the assembly attending is even greater than this number.
At that time, the venerable Mahāmaudgalyāyana, Mahākauṣṭhila, Mahākātyāyana, Mahākāśyapa, Mahāpūrṇamaitrāyaṇīputra, Mahāsubhūti, and others, knew that although the great assembly was present, they could not see the Tathāgata's form and abode. Then, the venerable Śāriputra arose from his seat and went before Mañjuśrīkumārabhūta, saying: 'O Noble One! Now the World-Honored One has entered the Tathāgata-jñāna-mudrā-samādhi (Tathāgata-jñāna-mudrā-samādhi), but why are we unable to see the Tathāgata's body and abode?'
Then, Mañjuśrīkumārabhūta said to Śāriputra: 'You Śrāvakas (Śrāvaka) possess great wisdom, have attained various liberations, constantly cultivate pure conduct, are free from all fears, and are respected by all humans and devas. You should each rely on your own samādhi-mukha (samādhi-mukha) that you have attained, and use your wisdom to observe the Tathāgata's form and abode.'
Then, Śāriputra and the others immediately entered their respective samādhi-mukhas that they had attained, and used their wisdom to observe and seek the Tathāgata's form and abode, throughout the dust-mote lands of the three-thousand great-thousand world system, exhausting their spiritual powers, but they could not see it.
Then, Śāriputra said to Mañjuśrīkumārabhūta: 'We have relied on our respective samādhi-mukhas that we have attained, and used our wisdom to observe and seek the Tathāgata's form and abode, but we cannot see it at all. We beseech the Noble One to explain and indicate it to us, so that we may all be able to see it!'
Then, Mañjuśrīkumārabhūta said to Śāriputra: 'Although you Śrāvakas possess wisdom and supernormal powers, you are unable to contemplate the Tathāgata-jñāna-mudrā-samādhi, therefore, regarding the Buddha's body and
所住處不能得見。所以者何？汝諸聲聞以差別心，觀視如來色身住處，由此分別自為障礙。是如來身非分別心所能觀見，若以汝身即如來身，汝等所住即如來住，乃至一切有情之身即如來身，一切有情之所住處即如來住，空有一相自他無二，不捨有為而證無為，不離無為而悟有為，以如是心觀如來身及與住處，爾乃可見。汝等既用有分別心，欲見如來無相境界，設經無量塵沙劫數莫復能得。」
於是眾會悲感懊惱，離分別心，安住正念，身心內外猶如虛空寂靜而住。
爾時世尊從禪定起，其心廣大如海汪洋，澄清映徹如凈琉璃，普觀眾生若身、若土，與諸如來平等不二。身相廓然，眾會皆睹。是時三千大千世界皆大振動。一切諸天心大歡喜，離諸怖畏，于虛空中雨天寶華，其華微妙繽紛而下。又于空中作天妓樂，種種歌詠、上妙音聲、琴瑟、箜篌、琵琶、笙簫，是諸樂器不鼓自鳴，於是會中以為供養。
於時舍利弗從座而起，至世尊前曲躬合掌，而白佛言：「大悲世尊！如來所入智印三昧，而我等輩無所覺知。各以神通入自所得三摩地門，以智慧力周遍推求如來身色及與住處，杳不可得，不能了知。是我等輩先自所得三摩地門及智慧力狹劣短促，未得如來無相正智自在法門。惟愿世尊大慈悲力深加
【現代漢語翻譯】 現代漢語譯本 『所居住的地方無法被看見。』這是為什麼呢？因為你們這些聲聞弟子以分別心，觀察如來（Tathagata，如實而來者的意思）的色身和住所，因此這種分別心成爲了你們自己的障礙。如來之身不是分別心所能觀見的。如果以你們自身即是如來之身，你們所居住的地方即是如來所住之處，乃至一切有情眾生的身體即是如來之身，一切有情眾生所居住的地方即是如來所住之處，空與有是一體的，自己和他人沒有分別，不捨棄有為法而證悟無為法，不離開無為法而覺悟有為法，以這樣的心來觀察如來之身及其住所，才能看見。你們既然用有分別的心，想要看見如來無相的境界，即使經過無量塵沙劫數，也不可能得到。』
於是，在場的大眾感到悲傷、慚愧和懊惱，離開了分別心，安住在正念之中，身心內外猶如虛空般寂靜。
這時，世尊（Lokaksema，世間之尊）從禪定中起身，他的心廣大如海洋，清澈明亮如純凈的琉璃，普遍地觀察眾生，無論是身體還是所居住的土地，都與諸佛如來平等無二。他的身相顯現出來，在場的大眾都看見了。這時，三千大千世界都發生了巨大的震動。一切諸天都心生歡喜，遠離了各種恐懼，在虛空中降下天界的寶華，這些花朵微妙而繽紛地落下。又在空中演奏天界的音樂，各種歌詠、上妙的音聲，以及琴瑟、箜篌、琵琶、笙簫等樂器，無需敲擊便自行鳴響，以此作為對法會的供養。
這時，舍利弗（Sariputra，智慧第一）從座位上起身，走到世尊面前，彎腰合掌，對佛說：『大悲世尊！如來所進入的智印三昧，我們這些弟子卻一無所知。我們各自以神通進入自己所證得的三摩地（Samadhi，禪定）之門，用智慧力周遍地推求如來的身色及其住所，卻杳無所得，不能瞭解。這是因為我們這些弟子先前所證得的三摩地之門以及智慧力狹隘短淺，未能得到如來無相正智的自在法門。惟愿世尊以大慈悲力深深地加持。』
【English Translation】 English version 'The place where [the Tathagata] dwells cannot be seen.' Why is that? Because you, the Sravakas (listeners), observe the Tathagata's (He Who Has Thus Come) physical body and dwelling place with a discriminating mind, and thereby create obstacles for yourselves. The Tathagata's body cannot be seen by a discriminating mind. If your own body is the Tathagata's body, and where you dwell is where the Tathagata dwells, and even the bodies of all sentient beings are the Tathagata's body, and where all sentient beings dwell is where the Tathagata dwells, emptiness and existence are one, self and other are not two, not abandoning conditioned existence while realizing unconditioned existence, not departing from unconditioned existence while awakening to conditioned existence, only by observing the Tathagata's body and dwelling place with such a mind can it be seen. Since you use a discriminating mind, wanting to see the Tathagata's formless realm, even if you pass through countless kalpas (aeons) like dust motes, you will not be able to attain it.'
Thereupon, the assembly felt sorrow, remorse, and regret, abandoning discriminating thoughts, abiding in right mindfulness, their bodies and minds, both internally and externally, dwelling in stillness like empty space.
At that time, the World Honored One (Lokaksema) arose from Samadhi (meditative absorption), his mind vast like the ocean, clear and radiant like pure lapis lazuli, universally observing sentient beings, both their bodies and their lands, as equal and non-dual with all the Tathagatas. His physical form manifested, and the assembly all beheld it. At that time, the three thousand great thousand worlds all greatly trembled. All the devas (gods) were greatly joyful, free from all fears, and rained down heavenly precious flowers in the empty sky, the flowers falling delicately and in profusion. Also in the sky, heavenly music was made, with various songs, supremely wonderful sounds, and instruments such as zithers, harps, lutes, flutes, and panpipes, these instruments sounding without being played, and were offered as a tribute to the assembly.
At that time, Sariputra (foremost in wisdom) arose from his seat, approached the World Honored One, bowed and joined his palms, and said to the Buddha: 'Greatly compassionate World Honored One! The Samadhi of the Wisdom Seal that the Tathagata has entered, we disciples are completely unaware of. Each of us, using our own supernatural powers, entered the gate of the Samadhi (meditative absorption) that we have attained, and using the power of wisdom, we sought everywhere for the Tathagata's physical form and dwelling place, but we could not find them, and we could not understand. This is because the gate of Samadhi and the power of wisdom that we disciples have previously attained are narrow and limited, and we have not attained the Tathagata's unconditioned, correct wisdom, the Dharma gate of freedom. We only wish that the World Honored One, with great compassion, would deeply bless us.'
憐愍，與我等輩而為開導，于佛知見定慧法門使令悟入，于無相境任運現前。」
爾時佛告舍利弗：「我入如是智印三摩地，非汝聲聞及諸緣覺所得智慧之所瞭解及能推求，唯佛與佛乃能知之。何以故？如來色身由無動心，離諸希求，舍分別緣，絕自他相，凝然湛寂，勝智功力之所任持，大定如如為一體相。若汝聲聞及諸緣覺唯求自利，不樂利他，所證法門及智慧境未解融通，自他隔閡，空有互違，于佛、如來法空無相智印三昧難解難入。是故汝等於佛身相及與住處不可得見，亦不了知。」
佛說大乘智印經卷第一 大正藏第 15 冊 No. 0634 佛說大乘智印經
佛說大乘智印經卷第二
西天三藏寶法大師賜紫沙門智吉祥等奉 詔譯
爾時佛告舍利弗：「諸佛、如來若身、若心所獲功德難修、難證，亦難悟入。何以故？舍利弗！諸佛、如來眼觀諸色，是識不以色境而動；耳聽諸聲，是識不以聲境而動；鼻嗅諸香，是識不以香境而動；舌嘗諸味，是識不以味境而動；身取諸觸，是識不以觸境而動。所以者何？識智自在，不于外境妄計好醜起愛憎故。
「舍利弗！諸佛、如來意緣諸法，勝智相應，了知所觀，無生非無生，是得最上無生；寂靜非寂靜，是得最上寂靜；
【現代漢語翻譯】 現代漢語譯本：請您憐憫，爲了我們這些眾生而開啟引導，使我們能夠領悟並進入佛的知見、定慧法門，在無相的境界中自然而然地顯現真如自性。
這時，佛告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）: '我進入這種智印三摩地（Samādhi，一種高度集中的冥想狀態），不是你們這些聲聞（Śrāvaka，聽聞佛法而修行的弟子）和諸位緣覺（Pratyekabuddha，靠自己領悟佛法而證悟的人）的智慧所能理解和推求的，只有佛與佛之間才能互相瞭解。為什麼呢？如來的色身（Rūpakāya，佛的化身）由於沒有動搖的心，遠離各種希求，捨棄分別的因緣，斷絕自他和合之相，凝定而湛然寂靜，是殊勝智慧功力的所任持，大定如如（Tathatā，真如，事物的真實本性）為一體之相。如果你們這些聲聞和諸位緣覺只求自己解脫，不樂於利益他人，所證悟的法門和智慧境界未能理解融通，自他和合相互隔閡，空和有相互違背，對於佛、如來的法空無相智印三昧（Samādhi，一種高度集中的冥想狀態）難以理解和進入。因此，你們對於佛的身相以及佛的住處是無法得見的，也不能了知。'
《佛說大乘智印經》卷第一 大正藏第 15 冊 No. 0634 《佛說大乘智印經》
《佛說大乘智印經》卷第二
西天三藏寶法大師賜紫沙門智吉祥等奉 詔譯
這時，佛告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）: '諸佛、如來無論是身還是心所獲得的功德，都難以修行、難以證得，也難以領悟進入。為什麼呢？舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！諸佛、如來用眼睛觀看各種顏色，這個識（Vijñāna，意識）不會因為色境而動搖；用耳朵聽各種聲音，這個識不會因為聲境而動搖；用鼻子嗅各種香氣，這個識不會因為香境而動搖；用舌頭品嚐各種味道，這個識不會因為味境而動搖；用身體接觸各種觸感，這個識不會因為觸境而動搖。這是什麼原因呢？因為識智自在，不會對外境妄加分別好壞，從而生起愛憎。'
'舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！諸佛、如來用意念緣取諸法，與殊勝的智慧相應，明瞭知曉所觀之法，無生不是沒有生，這是得到最上的無生；寂靜不是沒有寂靜，這是得到最上的寂靜；'
【English Translation】 English version: 'Have compassion and guide us, enabling us to awaken and enter the Dharma gate of the Buddha's knowledge, insight, concentration, and wisdom, so that the true nature of reality may naturally manifest in the realm of no-form.'
At that time, the Buddha said to Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom): 'My entering into such a Samādhi (a state of deep concentration) of the Wisdom Seal is not something that your Śrāvakas (disciples who learn by hearing the teachings) and Pratyekabuddhas (those who attain enlightenment on their own) can understand or seek to comprehend with their wisdom. Only Buddhas can know it. Why? Because the Rūpakāya (the physical body of the Buddha) of the Tathāgata (another name for the Buddha) is free from a wavering mind, detached from all desires, abandoning the causes of discrimination, severing the appearance of self and other, still and serene, sustained by the power of supreme wisdom, with great Samādhi (a state of deep concentration) and Tathatā (suchness, the true nature of things) as one unified aspect. If you Śrāvakas (disciples who learn by hearing the teachings) and Pratyekabuddhas (those who attain enlightenment on their own) only seek your own benefit and do not delight in benefiting others, the Dharma gates and wisdom realms you have realized are not yet understood and integrated, self and other are separated, emptiness and existence contradict each other, making it difficult to understand and enter the Samādhi (a state of deep concentration) of the Wisdom Seal of the Dharma of emptiness and no-form of the Buddha, the Tathāgata (another name for the Buddha). Therefore, you cannot see the physical form of the Buddha and the place where the Buddha dwells, nor can you understand it.'
The Sutra of the Great Vehicle Wisdom Seal Spoken by the Buddha, Volume 1 Taisho Tripitaka Volume 15, No. 0634, The Sutra of the Great Vehicle Wisdom Seal Spoken by the Buddha
The Sutra of the Great Vehicle Wisdom Seal Spoken by the Buddha, Volume 2
Translated by the Tripitaka Master of Western India, the Purple-Robed Śrāmaṇa (Buddhist monk) Zhi Jixiang (Wisdom Auspiciousness), etc., by Imperial Decree
At that time, the Buddha said to Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom): 'The merits and virtues attained by the Buddhas and Tathāgatas (another name for the Buddha), whether in body or mind, are difficult to cultivate, difficult to realize, and difficult to awaken to and enter. Why? Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! When the Buddhas and Tathāgatas (another name for the Buddha) see various colors with their eyes, this consciousness (Vijñāna, consciousness) is not moved by the realm of color; when they hear various sounds with their ears, this consciousness is not moved by the realm of sound; when they smell various fragrances with their noses, this consciousness is not moved by the realm of fragrance; when they taste various flavors with their tongues, this consciousness is not moved by the realm of taste; when they touch various sensations with their bodies, this consciousness is not moved by the realm of touch. Why is this so? Because the wisdom of consciousness is free and unconstrained, and does not falsely discriminate between good and bad in external realms, thereby giving rise to love and hatred.'
'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! When the Buddhas and Tathāgatas (another name for the Buddha) contemplate all dharmas (phenomena) with their minds, they are in accordance with supreme wisdom, clearly knowing that what is observed is non-arising, not non-arising, and this is the attainment of the supreme non-arising; stillness, not non-stillness, and this is the attainment of the supreme stillness;'
禪定非禪定，是得最上禪定；律儀非律儀，是得最上律儀；戲論非戲論，是離最上戲論；分別非分別，是離最上分別；斷滅非斷滅，是得最上斷滅。
「舍利弗！諸佛、如來凡有所說，離諸虛妄，無不真實；義味充饒，止息諍論；心相平等，離諸異相不平等法；能令聞者除去惡欲，不生邪見，離邪思惟。舍利弗！諸佛、如來若於所證，無去無來、不常不斷、非空非有、離見離聞、無大小形、無方圓相。
「舍利弗！諸佛、如來於能證道相性圓滿，智慧光明；遠離異相及非異相；無諸揀擇及非揀擇；體若金剛，無破壞故；用如虛空，無取捨故；于勝善法無所愛著；于廣大行亦無怖畏；心相空寂，離論聞見。
「舍利弗！諸佛、如來於所安住邊際勝定清凈圓滿，不厭阓鬧，不樂空寂；於一切時而常遊戲；於法、非法、情器差別悉能了悟；無不如境，定力堅固；縱遇惡緣不可破壞。
「舍利弗！諸佛、如來於諸世間尊貴、富饒一切樂境，如夢如幻、如棄遺蹟，不依輔相、宰官、大婆羅門而有所求，是故不為名聞利養之所繫縛。
「舍利弗！諸佛、如來或有所聞情、非情聲，不緣此故而生差別，無差別心亦復遠離。
「舍利弗！諸佛、如來於諸所緣決定境相不生勝解，非勝解心亦復遠離
【現代漢語翻譯】 現代漢語譯本 禪定不是通常意義上的禪定，而是獲得了最上乘的禪定；律儀不是通常意義上的律儀，而是獲得了最上乘的律儀；戲論不是通常意義上的戲論，而是遠離了最上乘的戲論；分別不是通常意義上的分別，而是遠離了最上乘的分別；斷滅不是通常意義上的斷滅，而是獲得了最上乘的斷滅。
『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！諸佛、如來（Tathāgata，佛陀的稱號之一，意為「如來者」）凡有所說，都遠離虛妄，沒有不真實的；義理深刻豐富，能夠止息爭論；心境平等，遠離各種差異和不平等的法；能夠使聽聞者除去惡欲，不產生邪見，遠離邪惡的思惟。舍利弗！諸佛、如來對於所證悟的境界，沒有來去，不是常也不是斷，不是空也不是有，超越了見和聞，沒有大小形狀，沒有方圓相狀。』
『舍利弗！諸佛、如來對於能夠證悟的道，其相和性都是圓滿的，具有智慧光明；遠離了異相和非異相；沒有各種揀擇和非揀擇；其本體如同金剛（Vajra），不會被破壞；其作用如同虛空，沒有取捨；對於殊勝的善法沒有愛著；對於廣大的修行也沒有怖畏；心境空寂，超越了議論、聽聞和見解。』
『舍利弗！諸佛、如來對於所安住的邊際勝定，清凈圓滿，不厭惡喧鬧，也不喜歡空寂；在任何時候都自在遊戲；對於法（Dharma）、非法、有情和無情世界的差別，都能夠完全了悟；無論處於何種境地，定力都非常堅固；即使遇到惡劣的因緣，也不會被破壞。』
『舍利弗！諸佛、如來對於世間尊貴、富饒的一切快樂境界，都視如夢幻，如同丟棄的遺蹟，不依靠輔相、宰官、大婆羅門（Brāhmaṇa，印度教中的祭司階層）而有所求，因此不會被名聞利養所束縛。』
『舍利弗！諸佛、如來或者聽到有情或無情的聲音，不會因此而產生差別心，也沒有無差別心。』
『舍利弗！諸佛、如來對於所緣的決定境相，不產生殊勝的理解，也沒有不殊勝的理解。』
【English Translation】 English version Non-meditation is actually the attainment of the highest meditation; non-discipline is actually the attainment of the highest discipline; non-idle talk is actually the separation from the highest idle talk; non-discrimination is actually the separation from the highest discrimination; non-cessation is actually the attainment of the highest cessation.
『Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! Whatever the Buddhas, the Tathāgatas (one of the titles of the Buddha, meaning 'the one who has thus come') say, is free from falsehood and is invariably true; its meaning is profound and rich, capable of ceasing disputes; the state of mind is equal, free from various differences and unequal dharmas; it can enable listeners to remove evil desires, not generate wrong views, and be free from evil thoughts. Śāriputra! The Buddhas, the Tathāgatas, regarding what they have realized, have no going or coming, are neither constant nor discontinuous, neither empty nor existent, beyond seeing and hearing, without large or small form, without square or round appearance.』
『Śāriputra! The Buddhas, the Tathāgatas, regarding the path they are able to realize, its characteristics and nature are complete, possessing wisdom and light; far from different appearances and non-different appearances; without various selections and non-selections; the essence is like Vajra (diamond), indestructible; its function is like space, without taking or discarding; they have no attachment to superior good dharmas; they also have no fear of vast practices; the state of mind is empty and still, beyond discussion, hearing, and seeing.』
『Śāriputra! The Buddhas, the Tathāgatas, regarding the ultimate and supreme samādhi (state of meditative consciousness) in which they dwell, are pure and complete, neither disliking noise nor enjoying solitude; they are always at ease at all times; they are able to fully understand the differences between Dharma (teachings), non-Dharma, sentient beings, and the inanimate world; in whatever situation, their samādhi power is firm and strong; even encountering adverse conditions, they cannot be destroyed.』
『Śāriputra! The Buddhas, the Tathāgatas, regard all the noble, wealthy, and joyful realms of the world as dreams and illusions, like discarded relics, not relying on ministers, officials, or great Brāhmaṇas (priests in Hinduism) for anything, therefore they are not bound by fame, gain, and offerings.』
『Śāriputra! The Buddhas, the Tathāgatas, whether hearing the sounds of sentient or non-sentient beings, do not generate discrimination because of this, and are also far from having a non-discriminating mind.』
『Śāriputra! The Buddhas, the Tathāgatas, do not generate superior understanding regarding the determined aspects of objects, and are also far from having a non-superior understanding.』
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「舍利弗！諸佛、如來於諸時分，不計延促、有盡、無盡、成壞、差別，非差別心亦復遠離；了知諸法無言、無說、離去、來今；於心、心所無有相應，無不相應；思惟計念悉皆不生；無有此岸，無有彼岸；于諸情器無上、中、下；深心堅固，不可破壞。
「舍利弗！諸佛、如來所有身相無所動作，離諸事業；怨憎、違戾、信向、親厚，以平等慈隱顯不二。由昔因中離無邊障、修無邊行，于諸眾生施大悲智，真實觀察，隨其所宜，具能饒益，令諸有情應自所求歡喜滿足。故於所得身相智慧，唯自證知，余無所解；于自身色無有齊限，與虛空等，無有隱顯，周遍一切，勝功德力之所莊嚴，相好圓滿，無有缺減；于蘊處界中無在、無不在；于諸有情所習事業悉能棄捨，除方便智示現修作；內心清凈，外色清凈。
「舍利弗！如上所說，皆是如來若身、若心勝善功德莊嚴之相，周遍平等。若以汝等分別之心欲見如來勝定任持所有身相，是如來身不可得見。」
爾時舍利弗重白佛言：「世尊！云何如來色身圓滿得名無相？云何智印三摩地周遍平等？」
爾時世尊欲重宣此義，而說偈言：
「如來身心相， 由定智所生， 不假外境牽， 識相分別動。 意緣一切法， 與身無
【現代漢語翻譯】 現代漢語譯本 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！諸佛、如來在所有的時間段里，不計較時間的長短、有盡或無盡、成住壞空、差別或無差別，遠離差別心；了知一切法不可言說、不可表達，超越過去、現在、未來；對於心和心所沒有相應，也沒有不相應；思惟和計唸完全不生起；沒有此岸，也沒有彼岸；對於一切有情眾生和器世間沒有上、中、下之分；內心深刻而堅定，不可破壞。 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！諸佛、如來的所有身相沒有動作，遠離一切事業；對於怨恨和親愛，以平等的慈悲心對待，隱沒和顯現沒有分別。由於過去因地中遠離無邊的障礙，修習無邊的善行，對於一切眾生施予大悲和大智慧，真實地觀察，根據他們所適合的，都能給予利益，使一切有情眾生應其所求，歡喜滿足。因此，對於所得的身相和智慧，唯有自己證知，其餘人無法理解；對於自身色相沒有界限，與虛空相等，沒有隱沒和顯現，周遍一切，被殊勝的功德力所莊嚴，相好圓滿，沒有缺少；在五蘊（skandha）、十二處（āyatana）、十八界（dhātu）中無所謂存在或不存在；對於一切有情眾生所習慣的事業都能捨棄，除了以方便智慧示現修作；內心清凈，外在色相也清凈。 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如上所說，都是如來身和心的殊勝善功德莊嚴之相，周遍而平等。如果以你們分別的心想要見到如來殊勝禪定所任持的身相，那麼如來的身相是不可得見的。』 這時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）再次對佛說：『世尊！為什麼如來的色身圓滿卻被稱為無相？為什麼智印三摩地（samādhi，一種高度集中的意識狀態）是周遍而平等的？』 這時，世尊想要再次宣說這個道理，於是說了偈頌： 『如來的身和心相， 由禪定和智慧所生， 不依賴外在環境的牽引， 不受識相分別的動搖。 意念緣於一切法， 與身無二無別。』
【English Translation】 English version 『Śāriputra (佛陀十大弟子之一，以智慧著稱)! The Buddhas, the Tathāgatas (如來，one who has thus come), in all divisions of time, do not calculate length or brevity, finitude or infinitude, formation or destruction, difference or non-difference, and are also far removed from the mind of differentiation; they understand that all dharmas (法，teachings or phenomena) are beyond words and speech, transcending past, present, and future; they have no correspondence with mind and mental factors, nor non-correspondence; thoughts and calculations do not arise at all; there is no this shore, nor that shore; in all sentient beings and the world, there is no superior, middle, or inferior; their deep mind is firm and indestructible. 『Śāriputra (佛陀十大弟子之一，以智慧著稱)! All the physical characteristics of the Buddhas, the Tathāgatas (如來，one who has thus come), are without action, detached from all activities; towards enemies and loved ones, opposition and affection, they maintain equal compassion, with concealment and manifestation being non-dual. Because in past causes they were separated from boundless obstacles and cultivated boundless practices, they bestow great compassion and wisdom upon all sentient beings, observing them truthfully, and according to what is suitable for them, they are able to benefit them, causing all sentient beings to be joyful and satisfied according to their desires. Therefore, regarding the physical characteristics and wisdom attained, they are only self-realized, and others cannot understand; their own physical form has no limits, being equal to space, without concealment or manifestation, pervading all, adorned by the power of supreme merit and virtue, with perfect marks and qualities, without any deficiency; in the skandhas (蘊，aggregates), āyatanas (處，sense bases), and dhātus (界，elements), there is neither being nor non-being; they are able to abandon all activities practiced by sentient beings, except for the expedient wisdom of demonstrating cultivation; their inner mind is pure, and their outer form is pure. 『Śāriputra (佛陀十大弟子之一，以智慧著稱)! As mentioned above, all are the aspects of the supreme good merit and virtue that adorn the body and mind of the Tathāgata (如來，one who has thus come), being pervasive and equal. If you wish to see the physical characteristics of the Tathāgata (如來，one who has thus come) upheld by supreme samādhi (三摩地，a state of meditative consciousness) with your discriminating minds, then the body of the Tathāgata (如來，one who has thus come) cannot be seen.』 At that time, Śāriputra (佛陀十大弟子之一，以智慧著稱) said to the Buddha again: 『World Honored One! Why is the perfect physical body of the Tathāgata (如來，one who has thus come) called formless? Why is the wisdom seal samādhi (三摩地，a state of meditative consciousness) pervasive and equal?』 At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 『The body and mind aspects of the Tathāgata (如來，one who has thus come), are born from samādhi (三摩地，a state of meditative consciousness) and wisdom, not relying on the attraction of external environments, unaffected by the movement of consciousness and discrimination. The mind is connected to all dharmas (法，teachings or phenomena), being non-dual and inseparable from the body.』
有異， 離是非差別， 所得為最上。 若以小智力， 欲見善逝身， 如月印晴空， 妄謂水中現。 身相本微妙， 復由勝定持， 離長短方圓， 無去來住立。 內心寂不動， 澄靜若虛空， 息泯身心相， 自然無所有。 以無所有心， 不著香味觸， 離諸蘊處界， 以此觀如來。 如見水中月， 雖不得真實， 既離分別心， 是亦名為見。 如來智印門， 非我獨能證， 若大心眾生， 希求無厭倦， 得最上等持， 依此勝定力， 于佛智印門， 亦當無所得。 此經所生福， 無盡如虛空， 我以方便智， 少略而贊說。 十方諸佛土， 百千酤胝剎， 滿中諸珍寶， 若人持供養， 時經無量劫； 不如聞是經， 書寫或受持， 是人所得福， 比前行施者， 復倍河沙數。 若人行慈心， 饒益諸有情， 不如依此經， 悟佛三摩地。 若於眾生界， 心常行忍辱， 不如彈指頃， 修習殊勝定。 其所生功德， 猶如須彌山， 將以對微塵， 大小莫為比。 若人行精進， 勇猛為諸善， 不如聞此經， 依教悟其理。 所獲諸功德， 百千萬億分，
【現代漢語翻譯】 現代漢語譯本 存在差異， 遠離是非的差別，所獲得的才是最上的境界。 如果用小小的智慧力量，想要見到善逝（Sugata，如來十號之一）的身相， 就像月亮映在晴朗的天空，卻妄想說是出現在水中一樣。 佛的身相本來就微妙，又由殊勝的禪定所保持， 超越了長短方圓的限制，沒有來去住立的分別。 內心寂靜不動搖，澄澈平靜如同虛空， 止息泯滅身心之相，自然就一無所有。 用一無所有的心，不執著于香味觸等感覺， 遠離諸蘊（skandha，五蘊）、處（āyatana，十二處）、界（dhātu，十八界），用這種方式來觀察如來（Tathagata）。 就像看見水中的月亮，雖然無法得到真實的月亮， 既然遠離了分別心，這也就可以稱之為見到了如來。 如來的智慧印記之門，不是我獨自能夠證悟的， 如果具有廣大心量的眾生，對於希求佛法沒有厭倦， 得到最上等的禪定，依靠這種殊勝的定力， 對於佛的智慧印記之門，也將能夠無所執著而證悟。 這部經所產生的福德，無盡無邊如同虛空， 我用方便的智慧，稍微簡略地讚歎解說。 十方諸佛的國土，成百上千的俱胝（koti，印度數字單位，意為千萬）剎土（ksetra，佛土）， 如果有人用充滿其中的各種珍寶，來供養諸佛， 時間經過無量劫；不如聽聞這部經， 書寫或者受持這部經，這個人所得到的福德， 比之前面用珍寶佈施的人，還要多出恒河沙數。 如果有人行慈悲心，饒益所有的有情眾生， 不如依靠這部經，領悟佛的三摩地（samādhi，等持、禪定）。 如果對於眾生界，內心常常行忍辱， 不如彈指的短暫時間，修習殊勝的禪定。 修習禪定所產生的功德，猶如須彌山（Sumeru，佛教中的聖山）， 如果將它與微塵相比，大小根本無法比較。 如果有人行精進，勇猛地修習各種善行， 不如聽聞這部經，依照經教領悟其中的道理。 所獲得的各種功德，是前者的百千萬億分，
【English Translation】 English version There are differences, To be apart from right and wrong, the attainment is the supreme. If with small wisdom and strength, one wishes to see the body of the Sugata (Tathagata's epithet, meaning 'Well-gone'), It's like the moon reflected in the clear sky, yet falsely claiming it appears in the water. The Buddha's form is inherently subtle, and sustained by superior Samadhi (meditative absorption), Free from long, short, square, or round, without coming, going, dwelling, or standing. The inner mind is still and unmoving, clear and tranquil like the empty sky, Ceasing and extinguishing the appearances of body and mind, naturally there is nothing. With a mind of 'nothing whatsoever', not attached to scents, tastes, or touches, Being apart from the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements), observe the Tathagata (Thus Come One) in this way. Like seeing the moon in the water, though one cannot obtain the real moon, Since one is apart from the discriminating mind, this is also called 'seeing'. The wisdom seal-door of the Tathagata, is not something I alone can realize, If beings with great minds, seek without weariness, Attaining the supreme Samadhi (concentration), relying on the power of this superior Samadhi, Towards the wisdom seal-door of the Buddha, they will also attain non-attachment. The merit produced by this sutra, is endless like the empty sky, I, with expedient wisdom, have briefly praised and explained it. The Buddha lands of the ten directions, hundreds of thousands of kotis (Indian numerical unit, meaning ten million) of ksetras (Buddha-fields), If one fills them with all kinds of treasures, and makes offerings, Passing through immeasurable kalpas (eons); it is not as good as hearing this sutra, Writing or upholding this sutra, the merit obtained by this person, Is more than the one who gives treasures in charity, by countless Ganges sands. If one practices loving-kindness, benefiting all sentient beings, It is not as good as relying on this sutra, to awaken to the Buddha's Samadhi (concentration). If towards the realm of sentient beings, the mind constantly practices forbearance, It is not as good as in the time of a finger snap, cultivating superior Samadhi. The merit produced by it, is like Mount Sumeru (the sacred mountain in Buddhism), Comparing it to a speck of dust, the size cannot be compared. If one practices diligence, bravely doing all kinds of good deeds, It is not as good as hearing this sutra, and awakening to its principles according to the teachings. The various merits obtained, are a hundred thousand millionth part of the former,
若以共較量， 比況不及一。 若人修禪定， 安住無量劫， 坐臥若經行， 周遍諸佛剎， 不如一時中， 聞此經功德。 若於塵沙劫， 能修習智慧， 斷除煩惱纏， 名聞普周遍， 不如剎那時， 贊佛智印海， 如以大海水， 比較於一滴。 若欲觀佛者， 須離諸名相， 了知諸法性， 非空亦非有。 若但了知空， 設如蘇部底， 于佛智印門， 亦無所悟入。」
爾時世尊說是偈已，告舍利弗：「如我所說如來智印三摩地法，若諸菩薩能於十方諸佛世界為欲圓滿無礙智慧，應當修學是三昧地，晝夜精進，身心安住而不散亂，亦不懈廢。舍利弗！如是菩薩摩訶薩若欲愿見十方世界諸佛國土一切如來，悉皆能見。舍利弗！此三摩地是菩薩摩訶薩無量無邊最勝法門、甚深法眼，而於諸法得無障礙，通達了知，無所忘失，是名如來最勝總持陀羅尼門。
「若諸菩薩心欲圓滿一切說相，為欲成就無上菩提微妙體性，應當志心精勤修學是三摩地智印法門。
「若諸菩薩隨欲遠離諸惡業行，無諸障礙，成就最上清凈之法，以智慧力摧伏怨魔，遠離不善，諸相平等，如如來智無諸染穢，諸業障盡，清凈無垢。安住如來究竟智地，能使諸惡、一切
【現代漢語翻譯】 現代漢語譯本 如果用共同的標準來衡量比較，其他的功德連這功德的一小部分都比不上。 如果有人修習禪定，安住在無量的時間裡，無論是坐著、躺著還是行走，足跡遍佈各個佛的國土， 都不如在一瞬間聽聞此經的功德。 如果在像塵沙一樣多的劫數里，能夠修習智慧，斷除煩惱的束縛，名聲傳遍四方， 都不如在一剎那間，讚歎佛的智慧印海，就像用大海的水，來比較其中的一滴。 如果想要觀察佛，必須遠離各種名相，瞭解諸法的本性，既不是空也不是有。 如果僅僅瞭解空性，即使像須菩提（Subhuti，佛陀的弟子，以解空第一著稱）一樣，對於佛的智慧印門，也沒有任何領悟和進入。
這時，世尊說完這些偈頌后，告訴舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）: '像我所說的如來智印三摩地法，如果各位菩薩想要在十方諸佛世界圓滿無礙的智慧，應當修學這個三昧，日夜精進，身心安住而不散亂，也不懈怠。舍利弗！像這樣的菩薩摩訶薩如果想要見到十方世界諸佛國土的一切如來，都能見到。舍利弗！這個三摩地是菩薩摩訶薩無量無邊最殊勝的法門、最深奧的法眼，能夠對諸法沒有障礙，通達瞭解，不會忘記，這就是如來最殊勝的總持陀羅尼門。'
'如果各位菩薩內心想要圓滿一切說法之相，爲了成就無上菩提的微妙體性，應當專心精勤地修學這個三摩地智印法門。'
'如果各位菩薩想要遠離各種惡業行為，沒有各種障礙，成就最上清凈的法，用智慧的力量摧伏怨恨的魔，遠離不善，諸相平等，像如來的智慧一樣沒有各種染污，各種業障消盡，清凈沒有污垢，安住在如來的究竟智慧之地，能夠使各種惡行、一切'
【English Translation】 English version If measured by common standards, the comparison cannot reach even a fraction of this merit. If someone cultivates meditation, dwelling in immeasurable kalpas (aeons), whether sitting, lying down, or walking, traversing all Buddha-lands, it is not as good as hearing this sutra for a single moment. If in as many kalpas as dust motes, one can cultivate wisdom, severing the bonds of afflictions, and one's fame spreads everywhere, it is not as good as praising the Buddha's wisdom-seal ocean for a kshana (instant), like comparing a drop of water to the ocean. If one wishes to observe the Buddha, one must be apart from all names and forms, understanding the nature of all dharmas (teachings), neither empty nor existent. If one only understands emptiness, even like Subhuti (one of the Buddha's disciples, known for his understanding of emptiness), one will not have any awakening or entry into the Buddha's wisdom-seal gate.
Then, the World Honored One, having spoken these verses, said to Sariputra (one of the Buddha's ten principal disciples, known for his wisdom): 'Like the Tathagata (another name for Buddha) Wisdom-Seal Samadhi (state of meditative consciousness) Dharma (teachings) that I have spoken, if all Bodhisattvas (enlightenment-being) wish to perfect unobstructed wisdom in the ten directions of all Buddha-worlds, they should study this samadhi, be diligent day and night, dwell in body and mind without distraction, and not be lazy. Sariputra! If such Bodhisattva-Mahasattvas (great Bodhisattvas) wish to see all Tathagatas in the Buddha-lands of the ten directions, they will be able to see them all. Sariputra! This samadhi is the Bodhisattva-Mahasattva's immeasurable and boundless most supreme Dharma-gate (method), the most profound Dharma-eye, and one can be without obstruction to all dharmas, thoroughly understand, and not forget anything. This is called the Tathagata's most supreme Dharani (mnemonic device) gate of total retention.'
'If all Bodhisattvas wish to perfect all aspects of speech, in order to accomplish the subtle nature of unsurpassed Bodhi (enlightenment), they should wholeheartedly and diligently study this Samadhi Wisdom-Seal Dharma-gate.'
'If all Bodhisattvas wish to be apart from all evil actions, without any obstructions, accomplish the most supreme pure Dharma, use the power of wisdom to subdue the Mara (demon) of hatred, be apart from unwholesomeness, all aspects are equal, like the Tathagata's wisdom without any defilements, all karmic obstacles are exhausted, pure and without impurity, dwell in the Tathagata's ultimate wisdom-ground, able to make all evils, all'
魔怨咸皆止息，無所退動；覺智明瞭，知彼一切諸眾生等種種分別、愛樂境相、善不善業因果差別；了知一切諸眾生等意地微細、煩惱結縛，善能知彼，解諸有情一切縛法；應當修學如來所說方便最上勝三摩地智印法門。
「若諸菩薩欲令眾生志樂堅固，心欲思惟、求無上法，應當精勤修習如是三摩地門，自然成就無上勝法。
「若諸菩薩意欲宣說諸佛、如來應諸有情種種根病對治等法，應當精勤修習如是三摩地門，自然於法分別演說無有障礙。
「若諸菩薩心欲于彼三乘聖法，分別曉悟真、俗諦相甚深法義，應當精勤修習如是三摩地門，自然於法智慧明瞭，不生闇鈍。
「若諸菩薩欲于酤胝百千劫數了悟生滅、幻化、不堅，能證諸法真實自性，清凈解脫，應當精勤修習如是勝三摩地。
「若諸菩薩欲于生滅十二因緣——無明為始，發生業行，招集苦報，貪染、執著、愛慾增盛，假有聚成生、死、病相，變易無常，流轉諸趣——于生滅因而自覺悟，應當精勤修習如是勝三摩地。
「若諸菩薩欲了一切雜類有情，起見、造業、報相差別、心識明昧、正念顛倒、異分有情，如實了知根性利鈍，方便教示，漸令悟入真實正法，住信行地，應當精勤修習如是勝三摩地。
「若諸菩
【現代漢語翻譯】 現代漢語譯本： 魔的怨恨全部止息，不再退轉或動搖；覺悟的智慧明亮清晰，瞭解所有眾生在各種分別、喜愛的境界、善與不善的業因果報上的差別；徹底瞭解所有眾生內心深處的細微之處、煩惱的束縛，善於瞭解他們，解除所有有情眾生的束縛之法；應當修學如來所說的方便、最上殊勝的「三摩地智印」法門（Samādhi-jñāna-mudrā-dharma）。 如果各位菩薩想要讓眾生的志向和喜好變得堅定穩固，內心想要思惟、尋求無上之法，就應當精勤修習這樣的三摩地法門，自然就能成就無上殊勝之法。 如果各位菩薩想要宣說諸佛、如來應各種有情眾生的根器和病癥而施設的對治之法，就應當精勤修習這樣的三摩地法門，自然在對法的分別和演說上沒有任何障礙。 如果各位菩薩內心想要對於三乘聖法（聲聞乘、緣覺乘、菩薩乘），分別領悟真諦、俗諦的實相以及甚深法義，就應當精勤修習這樣的三摩地法門，自然在法上的智慧明亮清晰，不會產生昏暗遲鈍。 如果各位菩薩想要在無數劫中徹悟生滅、幻化、不堅固的道理，能夠證得諸法真實的自性，清凈解脫，就應當精勤修習這樣殊勝的三摩地。 如果各位菩薩想要對於生滅的十二因緣——以無明（Avidyā）為開端，從而發生業行（Karma），招集苦報，貪染、執著、愛慾增盛，虛假的聚合形成生、老、病、死等現象，變易無常，在各個趣道中流轉——對於生滅的因由能夠自覺覺悟，就應當精勤修習這樣殊勝的三摩地。 如果各位菩薩想要了解一切不同種類的有情眾生，他們所產生的見解、所造作的業、果報的差別、心識的明暗、正念和顛倒、不同類別的有情眾生，如實地瞭解他們的根性是銳利還是遲鈍，方便地教導他們，逐漸讓他們領悟進入真實的佛法，安住在信行地，就應當精勤修習這樣殊勝的三摩地。 如果各位菩
【English Translation】 English version: May the resentment of Māra (the personification of evil) be completely quelled, with no retreat or wavering; may awakened wisdom be clear and bright, understanding all beings' various distinctions, cherished realms, and the differences in the causes and effects of good and bad karma; may one thoroughly understand the subtle aspects of all beings' minds, the bonds of afflictions, be skilled in knowing them, and release all sentient beings from the bonds of Dharma; one should diligently study the 'Samādhi-jñāna-mudrā-dharma' (seal of wisdom through samādhi) of expedient and supreme excellence as taught by the Tathāgata (the thus-gone one). If all Bodhisattvas (enlightenment beings) wish to make the aspirations and joys of sentient beings firm and steadfast, and their minds desire to contemplate and seek the unsurpassed Dharma, they should diligently cultivate such a Samādhi gate, and naturally achieve the unsurpassed and excellent Dharma. If all Bodhisattvas intend to proclaim the Dharma of counteracting various roots of suffering and illnesses of sentient beings, as taught by all Buddhas and Tathāgatas, they should diligently cultivate such a Samādhi gate, and naturally have no obstacles in distinguishing and expounding the Dharma. If all Bodhisattvas wish to distinctly awaken to the true and conventional aspects of the Three Vehicles' (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) sacred Dharma, and the profound meaning of the Dharma, they should diligently cultivate such a Samādhi gate, and naturally their wisdom regarding the Dharma will be clear and bright, without generating darkness or dullness. If all Bodhisattvas wish to fully awaken to the principles of arising and ceasing, illusion, and impermanence in countless kalpas (eons), and be able to realize the true nature of all Dharmas, achieving pure liberation, they should diligently cultivate such a supreme Samādhi. If all Bodhisattvas wish to be self-aware and awakened to the causes of arising and ceasing within the Twelve Nidānas (links of dependent origination)—beginning with Avidyā (ignorance), thereby generating Karma (actions), accumulating suffering, increasing attachment, clinging, and desire, with false aggregates forming phenomena such as birth, aging, sickness, and death, impermanent and constantly changing, transmigrating through various realms—they should diligently cultivate such a supreme Samādhi. If all Bodhisattvas wish to understand all kinds of sentient beings, the differences in their views, actions, karmic retributions, the clarity or obscurity of their consciousness, right mindfulness and delusion, and different types of sentient beings, truly knowing whether their faculties are sharp or dull, expediently teaching them, gradually leading them to awaken and enter the true Dharma, and abide in the stage of faith and practice, they should diligently cultivate such a supreme Samādhi. If all Bodhis
薩意樂成就諸佛國土、清凈業因、純善境界，身心寂靜，眷屬調順，遠離嫉妒、憍慢過失，親近恭敬，平等愛樂，無怨憎想，應當精勤修習如是勝三摩地。
「若諸菩薩意欲發萌自身智慧勝妙光明，照曜自他生死、黑暗、愚癡重障，斷三界惑，滅諸苦報，自在解脫，應當精勤修習如是勝三摩地。
「若諸菩薩欲知十方所有世界一切有情死此生彼、壽命延促所經長劫及以剎那生滅分限，定由先業招引勢力所感如是，自類果報如實了知，前後決定壽命根本，應當精勤修習如是勝三摩地。
「若諸菩薩欲知聲聞及辟支迦、菩薩、如來從自因地所行妙行，於四聖諦斷滅、修證，十二因緣逆順觀察，寂然自覺微妙甚深，十到彼岸清凈因行，各各獲得究竟果報，應當精勤修習如是勝三摩地。
「若諸菩薩欲於一切語言、音聲、角論、辯捷應時酬對，不疏、不謬、方便善巧，于諸世俗及以勝義顯示明瞭，令人易解，不生疑惑，印證決定，應當精勤修習如是勝三摩地。
「若諸菩薩意欲了知佛法正因，三乘善行方便隨順，根本差別有上中下，稱性悟入菩薩因地，漸以熏修，植諸善本，得如來智，應當精勤修習如是勝三摩地。
「若諸菩薩意欲成就諸佛如來圓滿覺智，不起分別，現種種身，以平等
【現代漢語翻譯】 現代漢語譯本：薩意樂（Samantabhadra）成就諸佛國土，清凈業因，純善境界，身心寂靜，眷屬調順，遠離嫉妒、憍慢過失，親近恭敬，平等愛樂，無怨憎想，應當精勤修習如是勝三摩地（supreme samadhi）。
若諸菩薩意欲發萌自身智慧勝妙光明，照曜自他生死、黑暗、愚癡重障，斷三界惑，滅諸苦報，自在解脫，應當精勤修習如是勝三摩地。
若諸菩薩欲知十方所有世界一切有情死此生彼、壽命延促所經長劫及以剎那生滅分限，定由先業招引勢力所感如是，自類果報如實了知，前後決定壽命根本，應當精勤修習如是勝三摩地。
若諸菩薩欲知聲聞（Śrāvaka）及辟支迦（Pratyekabuddha）、菩薩（Bodhisattva）、如來（Tathāgata）從自因地所行妙行，於四聖諦（Four Noble Truths）斷滅、修證，十二因緣（Twelve links of dependent origination）逆順觀察，寂然自覺微妙甚深，十到彼岸（Ten Perfections）清凈因行，各各獲得究竟果報，應當精勤修習如是勝三摩地。
若諸菩薩欲於一切語言、音聲、角論、辯捷應時酬對，不疏、不謬、方便善巧，于諸世俗及以勝義顯示明瞭，令人易解，不生疑惑，印證決定，應當精勤修習如是勝三摩地。
若諸菩薩意欲了知佛法正因，三乘（Three Vehicles）善行方便隨順，根本差別有上中下，稱性悟入菩薩因地，漸以熏修，植諸善本，得如來智，應當精勤修習如是勝三摩地。
若諸菩薩意欲成就諸佛如來圓滿覺智，不起分別，現種種身，以平等
【English Translation】 English version: Samantabhadra's accomplishment of the Buddha-lands, pure karmic causes, purely virtuous realms, tranquility of body and mind, harmonious retinue, freedom from jealousy and arrogance, closeness and reverence, equal love and joy, absence of resentment and hatred, one should diligently cultivate such supreme samadhi.
If Bodhisattvas wish to sprout the supreme and wondrous light of their own wisdom, illuminating the darkness, ignorance, and heavy obstacles of their own and others' birth and death, severing the delusions of the Three Realms, extinguishing all suffering and retribution, and attaining liberation, they should diligently cultivate such supreme samadhi.
If Bodhisattvas wish to know that all sentient beings in all worlds in the ten directions, their death here and birth there, the length of their lives through long kalpas and the limits of arising and ceasing in an instant, are determined by the power of their past karma, and to truly understand the karmic results of their own kind, the cause and effect, and the root of their lifespan, they should diligently cultivate such supreme samadhi.
If Bodhisattvas wish to know the wondrous practices of Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas from their causal ground, their severance and realization of the Four Noble Truths, their observation of the Twelve links of dependent origination in forward and reverse order, their silent and self-aware subtle and profound understanding, and the pure causal practices of the Ten Perfections, each attaining ultimate fruition, they should diligently cultivate such supreme samadhi.
If Bodhisattvas wish to be able to respond to all languages, sounds, debates, and arguments promptly, without being sparse or mistaken, with skillful means, clearly revealing both worldly and ultimate truths, making them easy to understand, without causing doubt, and with decisive confirmation, they should diligently cultivate such supreme samadhi.
If Bodhisattvas wish to understand the true cause of the Buddha-dharma, the skillful means of the Three Vehicles' virtuous practices, the fundamental differences of superior, middling, and inferior, to awaken to the Bodhisattva's causal ground in accordance with their nature, gradually cultivate and plant the roots of virtue, and attain the wisdom of the Tathāgata, they should diligently cultivate such supreme samadhi.
If Bodhisattvas wish to accomplish the perfect wisdom of all Buddhas and Tathāgatas, without arising discriminations, manifesting various bodies, with equality
慈任運攝受一切有情，令各生起歡喜，愛樂修學菩薩心地行愿，應當精勤修習如是勝三摩地。
「舍利弗！如我所說三摩地法，是為最勝；如摩尼珠，一切有情凡所樂欲，悉得如意，無不滿足。舍利弗！若諸菩薩摩訶薩等得此如來三摩地法，一切所須諸法、聖財及微妙行，悉得如意，行愿圓滿。是故應當精勤修學。」
爾時世尊欲重宣此義，而說偈言：
「如來所有智， 最上更無等， 隨性相差別， 一切皆能證。 平等智光明， 普照諸縛著， 能入智慧門， 得無量自在。 智相及智性， 能印證諸法， 分別諸善惡， 及世俗勝義， 曉瞭如是法， 智慧無有盡。 譬如大明日， 光照於三界， 普于諸幽暗， 一切皆破壞， 成就平等法。 是真實聖智， 一切三摩地， 皆從智印出， 名為諸佛種， 亦名大摩尼， 利益諸有情。 亦如世間人， 有最勝珍寶， 財富無有盡， 濟諸貧乏者， 皆令得充足。 法財施眾生， 亦復無有盡。 神通及智慧， 最勝妙法門， 皆從三摩地， 智印寶所生。 譬如諸國土， 有大摩尼珠， 諸王皆愛樂， 臣佐普護持， 如是摩尼寶， 諸寶無有上。
【現代漢語翻譯】 現代漢語譯本：以慈悲之心，自然而然地攝受一切有情眾生，使他們各自生起歡喜心，喜愛並樂於修學菩薩的慈悲心和廣大行愿，應當精進勤奮地修習這種殊勝的三摩地（Samadhi，禪定）。
『舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）！正如我所說的這種三摩地之法，是為最殊勝的；它就像摩尼珠（Mani jewel，如意寶珠）一樣，一切有情眾生凡是所喜愛的、想要的，都能如願以償，沒有不滿足的。舍利弗！如果各位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）等得到這種如來的三摩地之法，一切所需要的諸法、聖財以及微妙的修行，都能如願以償，行愿圓滿。所以應當精進勤奮地修學。』
這時，世尊爲了再次宣揚這個道理，而說了以下偈頌：
『如來所擁有的智慧，是最上乘的，沒有可以與之相比的， 隨著眾生根性的差別，一切法都能證悟。 平等智慧的光明，普遍照耀著各種束縛和執著， 能夠進入智慧之門，獲得無量的自在。 智慧的體相和智慧的本性，能夠印證一切諸法， 分別各種善與惡，以及世俗諦和勝義諦（ultimate truth）。 明瞭這些法，智慧就沒有窮盡。 譬如偉大的太陽，光明照耀著三界（Three Realms）， 普遍對於各種幽暗，一切都能破除， 成就平等之法。這是真實的聖智， 一切三摩地，都從智慧的印證中產生， 名為諸佛之種，也名為大摩尼， 利益一切有情眾生。也像世間的人， 擁有最殊勝的珍寶，財富沒有窮盡， 救濟各種貧乏的人，都使他們得到充足。 以佛法之財佈施眾生，也同樣沒有窮盡。 神通和智慧，最殊勝微妙的法門， 都從三摩地，智慧的印證之寶中產生。 譬如各個國土，有大的摩尼寶珠， 各位國王都喜愛它，臣子們普遍護持它， 像這樣的摩尼寶，在各種寶物中沒有比它更殊勝的。』
【English Translation】 English version: With compassion, naturally embrace all sentient beings, causing each to generate joy, to love and delight in cultivating the Bodhisattva's (Bodhisattva, an enlightened being who postpones their own nirvana to help others) mind of compassion and vast vows. One should diligently practice such supreme Samadhi (Samadhi, a state of meditative consciousness).
'Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom)! The Samadhi Dharma (Samadhi Dharma, the teachings on meditative concentration) that I have spoken of is the most supreme; like a Mani jewel (Mani jewel, a wish-fulfilling jewel), all sentient beings can have their desires fulfilled without exception. Sariputra! If Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) and others obtain this Tathagata's (Tathagata, 'one who has thus gone', an epithet of the Buddha) Samadhi Dharma, all the necessary Dharmas, sacred wealth, and subtle practices will be fulfilled as desired, and their vows will be perfected. Therefore, one should diligently study and practice.'
At that time, the World Honored One, desiring to reiterate this meaning, spoke the following verses:
'The wisdom possessed by the Tathagata, Is supreme and without equal, According to the differences in nature and characteristics, All can be realized. The light of equal wisdom, Universally illuminates all bonds and attachments, Able to enter the gate of wisdom, Obtaining limitless freedom. The form and nature of wisdom, Can seal and verify all Dharmas, Distinguishing all good and evil, And conventional and ultimate truths. Understanding such Dharmas, Wisdom is without end. Like the great sun, Its light shines upon the Three Realms (Three Realms), Universally destroying all darkness, Accomplishing the Dharma of equality. This is true sacred wisdom, All Samadhis, Arise from the seal of wisdom, Named the seed of all Buddhas, Also named the great Mani, Benefiting all sentient beings. Just like people in the world, Possessing the most supreme treasures, Wealth without end, Aiding all the poor and needy, Enabling them to be fulfilled. Giving the wealth of Dharma to sentient beings, Is also without end. Supernatural powers and wisdom, The most supreme and wonderful Dharma gate, All arise from Samadhi, Born from the jewel of the seal of wisdom. Like all countries, Having great Mani jewels, All kings love and delight in them, Ministers universally protect and uphold them, Like this Mani jewel, Among all treasures, there is none more supreme.'
我說智印寶， 殊勝最第一， 總持智光明， 破壞於諸見， 境界悉明瞭， 遠離諸冥暗。 安住寂靜心， 不分別好醜， 修清凈智慧， 財法無窮盡， 貪染無所著， 無六十二見， 正念悉平等， 入甘露法門， 速得如來智， 成就相好身， 具足三十二， 得最勝菩提。 等一切佛覺， 妙智已圓明， 到菩提彼岸， 證涅槃自性， 具自他圓滿， 功德悉成就。 無量無邊際， 甚深微妙法， 總持陀羅尼， 解脫常寂靜。 能具足十力， 又以大愿海， 佈施波羅蜜， 持戒及忍辱， 精進與禪定， 智慧常堅固。 安住六度中， 長時無間斷， 無有諸怖畏， 離煩惱苦業， 魔羅與眷屬， 不能得其便。 能引導眾生， 不捨于正法， 漸入如來家， 得游智印門。 能于賢劫中， 及十方世界， 一切諸佛會， 親近皆隨喜。 是名真佛子， 無有能破壞。 若有信解人， 能書寫此經， 或讀誦受持， 愛樂廣流佈， 長時無懈倦， 于義味明瞭； 當知如是經， 三世諸佛母， 出生智印寶， 如來功德藏。」
佛說大乘智印經卷第二 大正藏第
【現代漢語翻譯】 現代漢語譯本 我說智印寶（Jñāna-mudrā-ratna），殊勝而且是最第一的。 總持一切的智慧光明，能夠摧毀各種錯誤的見解。 對於一切境界都能夠完全明瞭，永遠遠離各種愚昧和黑暗。 安住在寂靜的心境中，不分別什麼是好，什麼是壞。 修習清凈的智慧，所獲得的財富和佛法都是無窮無盡的。 對於貪婪和染著沒有任何執著，沒有六十二種錯誤的見解。 以正念對待一切，平等無差別，進入甘露的佛法之門。 迅速獲得如來的智慧，成就具足各種莊嚴相好的身。 具足三十二種大丈夫相，獲得最殊勝的菩提（bodhi，覺悟）。 與一切佛的覺悟平等，微妙的智慧已經圓滿光明。 到達菩提的彼岸，證得涅槃（nirvāṇa，寂滅）的自性。 具足自利利他的圓滿，一切功德都能夠成就。 所證悟的佛法是無量無邊際的，極其深奧微妙。 總持一切的陀羅尼（dhāraṇī，總持），能夠獲得解脫，達到常恒寂靜的境界。 能夠具足如來的十種力量，又以廣大的誓願之海。 修習佈施波羅蜜（dāna-pāramitā，佈施到彼岸），持戒和忍辱。 精進和禪定，智慧永遠堅固。 安住在六度（ṣaṭ-pāramitā，六種到彼岸的方法）之中，長時間沒有間斷。 沒有任何恐懼和畏懼，遠離煩惱和痛苦的業報。 魔羅（Māra，魔）和他的眷屬，都不能夠找到可乘之機。 能夠引導眾生，不捨棄正確的佛法。 逐漸進入如來的家，得以遊歷智印（Jñāna-mudrā）的法門。 能夠在賢劫（bhadrakalpa，賢善劫）之中，以及十方世界。 在一切諸佛的集會中，親近諸佛，並且隨喜讚歎。 這就是真正的佛子，沒有任何力量能夠破壞。 如果有人能夠信仰和理解，能夠書寫這部經典。 或者讀誦受持，喜愛並且廣泛流佈。 長時間沒有懈怠和厭倦，對於經典的意義和法味能夠完全明瞭。 應當知道這部經典，是過去、現在、未來三世諸佛的母親。 出生一切的智印寶（Jñāna-mudrā-ratna），是如來一切功德的寶藏。 《佛說大乘智印經》卷第二 大正藏第
【English Translation】 English version I speak of the Jñāna-mudrā-ratna (wisdom-seal jewel), which is supremely excellent and the very first. It upholds all wisdom-light, destroying all kinds of wrong views. It completely clarifies all realms, forever दूर from all ignorance and darkness. It dwells in a tranquil state of mind, not distinguishing between good and bad. Cultivating pure wisdom, the wealth and Dharma obtained are inexhaustible. There is no attachment to greed and defilement, and there are no sixty-two wrong views. With right mindfulness, everything is treated equally, entering the gate of the nectar Dharma. Quickly attaining the wisdom of the Tathāgata (如來), accomplishing a body adorned with all auspicious marks. Possessing the thirty-two major marks, attaining the most supreme bodhi (覺悟). Equal to the enlightenment of all Buddhas, the wonderful wisdom is already perfectly bright. Reaching the other shore of bodhi, realizing the self-nature of nirvāṇa (寂滅). Possessing the perfection of benefiting oneself and others, all merits are accomplished. The Dharma realized is immeasurable and boundless, extremely profound and subtle. The dhāraṇī (總持) that upholds everything enables liberation, reaching the state of constant tranquility. Able to possess the ten powers of the Tathāgata, and with the vast ocean of vows. Practicing dāna-pāramitā (佈施到彼岸), upholding precepts and practicing forbearance. Diligence and dhyāna (禪定), wisdom is always firm and steadfast. Dwelling in the six pāramitās (六種到彼岸的方法), for a long time without interruption. Without any fear or dread, दूर from afflictions and painful karma. Māra (魔) and his retinue cannot find an opportunity. Able to guide sentient beings, not abandoning the correct Dharma. Gradually entering the home of the Tathāgata, able to roam the gate of the Jñāna-mudrā (智印). Able to, within the bhadrakalpa (賢善劫), and the ten directions of the world. In all the assemblies of Buddhas, drawing near to the Buddhas and rejoicing in their merits. This is a true child of the Buddha, and no power can destroy it. If there is someone who can believe and understand, able to write this sutra. Or recite and uphold it, love and widely propagate it. For a long time without懈怠 and weariness, completely understanding the meaning and taste of the Dharma. It should be known that this sutra is the mother of all Buddhas of the past, present, and future. Giving birth to all Jñāna-mudrā-ratna (智印寶), it is the treasury of all the Tathāgata's merits. The Great Vehicle Wisdom Seal Sutra Spoken by the Buddha, Volume 2 Taisho Tripitaka No.
15 冊 No. 0634 佛說大乘智印經
佛說大乘智印經卷第三
西天三藏寶法大師賜紫沙門智吉祥等奉 詔譯
爾時會中復有殑伽沙那庾多數一切菩薩，聞佛如來說是三摩地，離諸障礙，心得解脫；于陀羅尼秘密深法隨意悟入，印證明了，決定住持。
復有六十八那庾多菩薩，于百千劫已修習禪定解脫，離諸妄想、生死、怖畏，常樂熏修微妙勝行，聞此最上三摩地法，心懷踴躍，于阿耨多羅三藐三菩提得不退轉，證陀羅尼音聲辯才，得無礙解。
復有六十億諸天及人，聞佛所說智印法門，歡喜無量，恭敬讚歎、禮拜、供養，而於阿耨多羅三藐三菩提心生愛樂，於三摩地甚深勝法無有疑惑，咸生信解；于菩提心堅固不捨；于智印門勇猛精進；由大願力修諸善本，根性成熟便得住于阿惟越致，信受如來所行行愿，心意決定，無諸退屈。
於時世尊知彼善根因緣純熟，欲授其記，告諸菩薩言：「善哉！善哉！汝等從此過三十億劫，各各于諸佛國土具足修習六波羅蜜，所有難行最勝行愿，一切皆能圓滿成就。種習俱盡，得大菩提，皆當作佛，悉同一號，名無畏如來。汝天人眾、諸善男子，已於過去無量佛所植眾善本，信樂大乘。今於此會得聞如是微妙甚深希有之法，欣樂受
【現代漢語翻譯】 現代漢語譯本 《佛說大乘智印經》第三卷
西天三藏寶法大師賜紫沙門智吉祥等奉詔譯
爾時，法會中又有殑伽沙（恒河沙）那樣多的那庾多（數量單位）菩薩，聽聞佛陀宣說此三摩地（禪定），遠離一切障礙，心得解脫；對於陀羅尼（總持）秘密甚深之法隨意悟入，印證明白，決定住持。
又有六十八那庾多菩薩，于百千劫以來已經修習禪定解脫，遠離一切妄想、生死、怖畏，常常歡喜熏修微妙殊勝之行，聽聞此最上三摩地之法，心懷踴躍，對於阿耨多羅三藐三菩提（無上正等正覺）得不退轉，證得陀羅尼音聲辯才，得無礙解。
又有六十億諸天及人，聽聞佛陀所說智印法門，歡喜無量，恭敬讚歎、禮拜、供養，而對於阿耨多羅三藐三菩提心生愛樂，對於三摩地甚深殊勝之法沒有疑惑，都生起信解；對於菩提心堅固不捨；對於智印法門勇猛精進；由於大願力修諸善本，根性成熟便得住于阿惟越致（不退轉地），信受如來所行之行愿，心意決定，沒有退縮。
這時，世尊知道他們的善根因緣已經純熟，想要為他們授記，告訴諸位菩薩說：『善哉！善哉！你們從此經過三十億劫，各自於諸佛國土具足修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），所有難行最殊勝的行愿，一切都能圓滿成就。種種習氣都已斷盡，得大菩提，都將成佛，全部同一名號，名為無畏如來。你們這些天人以及善男子，已經在過去無量佛所種下眾多善根，信樂大乘。如今在此法會得聞如此微妙甚深稀有之法，欣喜樂於接受。』
【English Translation】 English version The Sutra of Great Vehicle Wisdom Seal Spoken by the Buddha, Volume 3
Translated under Imperial Order by the Tripitaka Master Baofa of the Western Heaven, the Purple-Robed Shramana Zhijixiang and others
At that time, in the assembly, there were also as many Bodhisattvas as the sands of the Ganges River, numerous Nayutas (a unit of quantity), who, upon hearing the Buddha speak of this Samadhi (meditative absorption), being free from all obstacles, their minds attained liberation; they readily awakened to the secret and profound Dharma of Dharani (mantra), confirmed and understood it, and were determined to uphold it.
There were also sixty-eight Nayutas of Bodhisattvas who had cultivated Samadhi and liberation for hundreds of thousands of kalpas (aeons), free from all delusions, birth, death, and fear, constantly delighting in cultivating subtle and supreme practices. Upon hearing this supreme Dharma of Samadhi, their hearts rejoiced, and they attained non-retrogression from Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), attained the eloquence of Dharani sounds, and gained unobstructed understanding.
There were also sixty billion devas (gods) and humans who, upon hearing the Wisdom Seal Dharma Door spoken by the Buddha, rejoiced immeasurably, respectfully praised, prostrated, and made offerings, and developed a loving desire for Anuttara-samyak-sambodhi. They had no doubts about the profound and supreme Dharma of Samadhi, and they all generated faith and understanding; they were steadfast in their Bodhicitta (mind of enlightenment) and did not abandon it; they were courageous and diligent in the Wisdom Seal Dharma Door; through the power of great vows, they cultivated various roots of goodness, and when their inherent nature matured, they attained the state of Avaivartika (non-retrogression), believing and accepting the practices and vows performed by the Tathagata (Thus Come One), their minds were resolute, without any regression.
At that time, the World Honored One, knowing that their roots of goodness and conditions were fully ripe, desiring to bestow predictions upon them, said to the Bodhisattvas: 'Excellent! Excellent! After thirty billion kalpas from now, each of you will fully cultivate the Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) in the Buddha lands, and all the difficult and supreme practices and vows will be completely fulfilled. All habitual tendencies will be exhausted, and you will attain great Bodhi and all become Buddhas, all with the same name, known as the Fearless Tathagata. You devas and humans, and virtuous men, have already planted many roots of goodness in the presence of countless Buddhas in the past, and you believe in and delight in the Mahayana (Great Vehicle). Now, in this assembly, you have heard such subtle, profound, and rare Dharma, and you are delighted to receive it.'
持。諸善男子！汝等從此過億千劫同得作佛，皆同智印如來。」
爾時世尊為此菩薩及天人眾授佛記已，普觀眾會，以柔軟音語妙吉祥童真菩薩言：「我觀此會菩薩、天人，雖各于彼最上菩提發堅固心，勇猛不退，未能于彼末世邪見道中建立正法。唯汝能於三千世界五濁惡時利益、安樂一切眾生，方便守護，分別演說；於一切處廣令流佈，使離虛妄及諸愛染，不為名譽之所縛著。」
爾時妙吉祥童真菩薩從座而起，端容，整服，右膝著地，胡跪合掌，頂禮世尊，持種種華以為供養，瞻仰、讚歎得未曾有，而白佛言：「善哉！世尊！如我觀察一切諸法，皆不可得。而我願樂守護無上正等菩提，及愿樂心亦不可取。世尊！此菩提道性離分別，非在內、外、中間，無見、無聞、非取、非舍、圓滿、寂靜、不可相求，離戲論故。」
是時會中復有三百酤胝菩薩從座而起，頭面作禮，恭敬讚歎，而白佛言：「我等亦當守護世尊無量阿僧祇那庾多酤胝數劫所得阿耨多羅三藐三菩提秘密甚深難解之法，于未來世方便為人，受持、讀誦、敷繹妙義，書寫恭敬供養。」於時一切菩薩作是語已，各各脫身所著上衣而用供養，發是愿竟，退坐一面。
爾時世尊告彌勒菩薩摩訶薩言：「汝能具足廣大慈悲，於後末世若
【現代漢語翻譯】 現代漢語譯本：『堅持。諸位善男子！你們從此經過億千劫，都將一同成佛，都具有相同的智慧印記，名為如來。』
當時，世尊為這位菩薩以及天人大眾授記成佛后，環顧大眾，用柔和的聲音對妙吉祥童真菩薩說：『我觀察此會中的菩薩、天人，雖然各自對於最上菩提發起了堅固的心，勇猛精進不退轉，但未能在那末世邪見盛行的時代建立正法。只有你能夠在三千世界五濁惡世中利益、安樂一切眾生，善巧方便地守護他們，分別演說正法；在一切地方廣泛流佈，使他們遠離虛妄以及各種愛染，不被名譽所束縛。』
當時，妙吉祥童真菩薩從座位上站起來，儀容端正，整理好衣服，右膝著地，以胡跪的姿勢合掌，頂禮世尊，用各種鮮花作為供養，瞻仰、讚歎，感到前所未有，然後對佛說：『太好了！世尊！正如我所觀察到的一切諸法，都是不可得的。而我願意守護無上正等菩提，以及我這願意守護的心也是不可取的。世尊！這菩提道的自性是遠離分別的，不在內、外、中間，沒有見、沒有聞，不是取、不是舍，是圓滿、寂靜、不可尋求的，因為遠離了戲論。』
這時，會中又有三百俱胝（一種數量單位）菩薩從座位上站起來，頭面著地頂禮，恭敬讚歎，然後對佛說：『我們也應當守護世尊經過無量阿僧祇那由他俱胝劫所證得的阿耨多羅三藐三菩提（無上正等正覺）秘密甚深難以理解的法，在未來世方便地為人受持、讀誦、詳細解釋其妙義，書寫、恭敬供養。』當時，一切菩薩說完這些話后，各自脫下身上所穿的上衣用來供養，發完這個愿后，退到一旁坐下。
當時，世尊告訴彌勒菩薩摩訶薩（大菩薩）說：『你能夠具足廣大慈悲，在後來的末世，如果
【English Translation】 English version: 『Persist. O good men! After passing through billions of kalpas (aeons), you will all attain Buddhahood together, all possessing the same wisdom seal, known as Tathagata (Thus Come One).』
At that time, after the World Honored One bestowed the prediction of Buddhahood upon this Bodhisattva and the assembly of gods and humans, He looked upon the entire assembly and spoke in a gentle voice to the Bodhisattva Manjushri Kumara (Youthful Manjushri): 『I observe that the Bodhisattvas and gods and humans in this assembly, although each has generated a firm mind towards the supreme Bodhi (Enlightenment), and are courageous and unretreating, they are unable to establish the Right Dharma in that age of degenerate views. Only you will be able to benefit and bring peace and happiness to all sentient beings in the Three Thousand Worlds during the evil time of the Five Turbidities, skillfully protect them, and separately expound the Dharma; widely disseminate it in all places, enabling them to be free from falsehood and all attachments of love, and not be bound by fame and reputation.』
At that time, the Bodhisattva Manjushri Kumara rose from his seat, with dignified countenance, adjusted his robes, knelt on his right knee, joined his palms in reverence, prostrated to the World Honored One, and used various flowers as offerings, gazing up and praising, feeling unprecedented joy, and said to the Buddha: 『Excellent! World Honored One! As I observe all dharmas (phenomena), they are all unattainable. And I am willing to protect the Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and even my willing mind is also unattainable. World Honored One! The nature of this Bodhi path is apart from discrimination, not within, without, or in between, without seeing, without hearing, not taking, not abandoning, complete, tranquil, and cannot be sought, because it is apart from conceptual proliferation.』
At that time, there were also three hundred kotis (a unit of measurement) of Bodhisattvas in the assembly who rose from their seats, prostrated their heads and faces to the ground, respectfully praised, and said to the Buddha: 『We shall also protect the secret, profound, and difficult-to-understand Dharma of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) attained by the World Honored One after immeasurable asamkhya (countless) nayuta (another unit of measurement) kotis (a unit of measurement) of kalpas (aeons), and in the future world, we will skillfully uphold, recite, expound the wonderful meanings, write, respectfully make offerings for people.』 At that time, after all the Bodhisattvas spoke these words, they each took off their upper garments and used them as offerings, and after making this vow, they retreated and sat to one side.
At that time, the World Honored One said to the Bodhisattva Mahasattva (Great Bodhisattva) Maitreya (The future Buddha): 『You are able to fully possess great compassion, and in the later degenerate age, if』
諸眾生不樂正法，于如是時護持此法，令諸眾生不生邪見。」
爾時彌勒菩薩摩訶薩於世尊前頭面作禮，而白佛言：「我當愿於五濁惡世方便守護是三摩地，令不斷絕，使諸邪見、散亂眾生漸次悟入摩訶衍曩最勝妙法。」
世尊復告彌勒菩薩言：「今此會中三百八千酤胝菩薩安住是法，信解受持，心生愿樂，精進修學，誓不退舍。復有菩薩心未堅固，而於是法不能受持，亦不愛樂；於後末世五濁劫中不能護持如來無量阿僧祇劫庾多酤胝劫數所修阿耨多羅三藐三菩提法；於是法中轉生諍訟及諸煩惱，不能任持、愛樂、修學。」
彌勒菩薩復白佛言：「世尊！云何菩薩而不愛樂最上勝法？若有菩薩意欲修習如是法行，發幾種心而能成就？」
爾時世尊告彌勒菩薩言：「諦聽！諦聽！善男子！由諸菩薩俱生我法，愚癡、闇鈍以為障礙，雖有智慧而不明瞭，故於菩提無決定心，數數退舍，多不愛樂。若有菩薩欲于如是勝三摩地智印上乘，堅固趣求，意樂證入，應于菩提發七種心。云何七種？一者、如佛世尊往昔因地，訪善知識，不惜身命，為求佛道，發菩提心。二者、于諸微妙一切勝法愛樂修學，專心守護，為如是等發菩提心。三者、現諸有情有種種苦，晝夜憂惱，無解脫時，起大悲心，普欲救拔，
【現代漢語翻譯】 現代漢語譯本：當所有眾生都不喜歡正法時，在這種時候護持此法，使所有眾生不產生邪見。
當時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，未來佛）在世尊面前頂禮，對佛說：『我應當發願在五濁惡世（five turbid evil ages，充滿各種污濁的時代）中方便守護這個三摩地（samadhi，禪定），使它不中斷，使那些有邪見、散亂的眾生逐漸領悟進入摩訶衍曩（Mahayana，大乘）最殊勝微妙的法。』
世尊又告訴彌勒菩薩說：『現在這個法會中有三百八千俱胝（koti，印度計數單位，相當於千萬）菩薩安住于這個法，信解受持，心中生起願望和喜悅，精進修學，發誓不退舍。還有一些菩薩心志尚未堅定，對於這個法不能受持，也不喜愛；在後來的末世五濁劫中，不能護持如來（Tathagata，佛的稱號）無量阿僧祇劫（asamkhya kalpas，極長的時間單位）庾多俱胝劫數所修的阿耨多羅三藐三菩提法（anuttara-samyak-sambodhi-dharma，無上正等正覺之法）；對於這個法，反而會產生爭訟和各種煩惱，不能任持、愛樂、修學。』
彌勒菩薩又對佛說：『世尊！為什麼會有菩薩不喜愛最上殊勝的法呢？如果有菩薩想要修習這樣的法行，需要發起幾種心才能成就呢？』
當時，世尊告訴彌勒菩薩說：『仔細聽！仔細聽！善男子！由於那些菩薩俱生我法（inherent self-centeredness，與生俱來的以自我為中心的觀念），愚癡、暗鈍成為障礙，雖然有智慧卻不明白，所以對於菩提（bodhi，覺悟）沒有堅定的心，常常退舍，大多不喜愛。如果有菩薩想要對於這個殊勝的三摩地智印上乘（superior vehicle of wisdom seal samadhi，殊勝的智慧印記禪定之上乘法門），堅定地追求，樂於證入，應當對於菩提發起七種心。哪七種呢？第一，像佛世尊往昔在因地（past lives，過去世）時，拜訪善知識（spiritual mentors，精神導師），不惜身命，爲了求佛道，發起菩提心。第二，對於各種微妙的一切殊勝法，喜愛修學，專心守護，爲了這些而發起菩提心。第三，看到各種有情（sentient beings，有情眾生）有種種痛苦，日夜憂愁煩惱，沒有解脫的時候，生起大悲心，普遍想要救拔，
【English Translation】 English version: 'When all sentient beings do not delight in the True Dharma, at such times, protect this Dharma, so that all sentient beings do not generate wrong views.'
At that time, Maitreya Bodhisattva Mahasattva (the future Buddha) prostrated himself before the World Honored One and said to the Buddha: 'I shall vow to protect this samadhi (meditative absorption) in the evil age of the five turbidities (a degenerate era), so that it is not interrupted, and that those sentient beings with wrong views and scattered minds may gradually awaken and enter the most supreme and wonderful Dharma of Mahayana (the Great Vehicle).'
The World Honored One then told Maitreya Bodhisattva: 'Now in this assembly, three hundred and eight thousand kotis (tens of millions) of Bodhisattvas abide in this Dharma, believing, understanding, receiving, and upholding it, generating joy and aspiration in their hearts, diligently studying and practicing it, and vowing not to retreat from it. There are also Bodhisattvas whose minds are not yet firm, and who cannot receive and uphold this Dharma, nor do they love it; in the future, in the evil age of the five turbidities, they will not be able to protect the Dharma of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) cultivated by the Tathagata (the Thus Come One) for countless asamkhya kalpas (incalculable eons) and yuta kotis of kalpas; instead, they will generate disputes and various afflictions regarding this Dharma, and will not be able to uphold, love, study, and practice it.'
Maitreya Bodhisattva then said to the Buddha: 'World Honored One! Why would some Bodhisattvas not love the most supreme and excellent Dharma? If a Bodhisattva wishes to cultivate such Dharma practices, how many kinds of minds must they generate in order to achieve it?'
At that time, the World Honored One told Maitreya Bodhisattva: 'Listen carefully! Listen carefully! Good son! Because those Bodhisattvas are born with inherent self-centeredness, and are obstructed by ignorance and dullness, although they have wisdom, it is not clear, so they do not have a firm mind towards bodhi (enlightenment), and they frequently retreat, and mostly do not love it. If a Bodhisattva wishes to firmly seek, delight in, and enter this superior vehicle of wisdom seal samadhi, they should generate seven kinds of minds towards bodhi. What are the seven? First, like the World Honored Buddha in his past lives, visiting spiritual mentors, not sparing his life, in order to seek the Buddha path, generate the mind of bodhi. Second, for all subtle and excellent Dharmas, love to study and practice, wholeheartedly protect them, and for these reasons, generate the mind of bodhi. Third, seeing that all sentient beings have various sufferings, are troubled and distressed day and night, and have no time for liberation, generate great compassion, universally wishing to save and deliver them,
為如是等發菩提心。四者、普欲利益一切眾生無怨親想，皆得快樂，自在解脫，為如是等發菩提心。五者、普於一切諸眾生等歡喜佈施，方便攝受，令離怖畏，于如來法不生怯弱，為如是等發菩提心。六者、見諸菩薩發菩提心而生欣樂，親近修學，同諸菩薩發菩提心。七者、為聞如來身相殊勝功德，圓滿第一清凈；為求出世無垢聖果發菩提心。善男子！如是菩薩發此七種最勝妙心，能于無上正等正覺漸次成就，不捨眾生，守護正法。是名七種發菩提心。善男子！若諸菩薩善能修習四無量心，學佛、如來甚深法藏，復能成就五種勝法。是諸菩薩具足名曰阿惟越致。」
彌勒菩薩復白佛言：「世尊！云何五法得不退轉？」
「善男子！一者、于諸眾生起平等心，于自眷屬不生親昵，於他有情亦不厭舍。二者、見諸有情而得利養，深生歡喜，善言讚美，不生憎嫉、煩惱之心。三者、于佛、如來微妙勝法，意願聽聞及欲宣說，為欲護持如是法藏，不惜身命，廣佈流通，相續不斷。四者、所有資生種種財寶無有慳吝，悉能惠施一切有情，及以上妙飲食、湯藥平等普濟，皆令充足。五者、于諸如來所得最上勝功德法廣大智慧秘密總持歡喜愛樂，精勤修學。是為菩薩五種勝法，應當於此決定趣求，心不退轉。」
【現代漢語翻譯】 現代漢語譯本：爲了這些原因發起菩提心。第四，普遍希望利益一切眾生，沒有怨恨和親疏的分別，都能夠得到快樂，自在解脫，爲了這些原因發起菩提心。第五，普遍對於一切眾生歡喜佈施，用方便法門攝受他們，使他們遠離怖畏，對於如來的佛法不產生怯弱，爲了這些原因發起菩提心。第六，見到各位菩薩發起菩提心而心生歡喜，親近他們修學，和各位菩薩一樣發起菩提心。第七，爲了聽聞如來身相殊勝的功德，圓滿第一清凈；爲了求得超脫世間的沒有污染的聖果而發起菩提心。善男子！這樣的菩薩發起這七種最殊勝微妙的心，能夠在無上正等正覺上逐漸成就，不捨棄眾生，守護正法。這叫做七種發起菩提心。善男子！如果各位菩薩能夠好好地修習四無量心，學習佛、如來甚深微妙的法藏，又能成就五種殊勝的法。這些菩薩就具足了阿惟越致（不退轉）的名稱。」 彌勒菩薩（Maitreya Bodhisattva）又對佛說：「世尊！是哪五種法能夠得到不退轉呢？」 「善男子！第一，對於一切眾生生起平等心，對於自己的眷屬不生親昵，對於其他的有情也不厭惡捨棄。第二，見到各位有情得到利益供養，內心深處生起歡喜，用好的言語讚美他們，不生起憎恨嫉妒、煩惱的心。第三，對於佛、如來微妙殊勝的佛法，願意聽聞並且想要宣說，爲了護持這樣的法藏，不吝惜自己的身命，廣泛地傳播流通，相續不斷。第四，所有的生活所需的各種財寶沒有慳吝，全部都能夠施捨給一切有情，以及用上好的飲食、湯藥平等普遍地救濟他們，都讓他們能夠充足。第五，對於各位如來所得到的最高上的殊勝功德法、廣大的智慧、秘密的總持歡喜愛好，精勤地修學。這就是菩薩的五種殊勝的法，應當對於這些決定追求，內心不退轉。」
【English Translation】 English version: For these reasons, one generates Bodhicitta (the mind of enlightenment). Fourth, universally wishing to benefit all sentient beings without thoughts of resentment or attachment, so that all may attain happiness, freedom, and liberation, for these reasons, one generates Bodhicitta. Fifth, universally rejoicing in giving to all sentient beings, skillfully guiding them, freeing them from fear, and preventing them from becoming timid towards the Dharma (teachings) of the Tathagata (the thus-gone one), for these reasons, one generates Bodhicitta. Sixth, upon seeing Bodhisattvas (enlightenment beings) generate Bodhicitta, one feels joy, draws near to them to learn and practice, and generates Bodhicitta along with them. Seventh, in order to hear of the sublime merits of the Tathagata's physical form, perfect, supremely pure; in order to seek the undefiled, sacred fruit of transcendence, one generates Bodhicitta. Good man! Such a Bodhisattva, generating these seven most excellent and wondrous minds, can gradually achieve unsurpassed, complete, and perfect enlightenment, without abandoning sentient beings, and protecting the true Dharma. These are called the seven types of Bodhicitta generation. Good man! If Bodhisattvas can skillfully cultivate the Four Immeasurable Minds, learn the profound Dharma treasury of the Buddha, the Tathagata, and also achieve the five excellent Dharmas, these Bodhisattvas are fully named Avaivartika (non-retrogression)." Maitreya Bodhisattva then said to the Buddha, 'World Honored One! How do the five Dharmas lead to non-retrogression?' 'Good man! First, one generates an equal mind towards all sentient beings, without being attached to one's own family, and without rejecting other beings. Second, upon seeing sentient beings gain benefits and offerings, one feels deep joy, praises them with kind words, and does not generate hatred, jealousy, or afflictive emotions. Third, one is willing to listen to and desires to proclaim the subtle and excellent Dharma of the Buddha, the Tathagata, and in order to protect such a Dharma treasury, one does not spare one's life, widely disseminates and circulates it, continuously and without interruption. Fourth, one is not stingy with all the various material possessions needed for life, but is able to give them all to all sentient beings, and equally and universally provides them with excellent food, drink, and medicine, so that all may be satisfied. Fifth, one rejoices in and loves the supreme and excellent meritorious Dharmas, vast wisdom, and secret Dharani (mantras) obtained by the Tathagatas, and diligently studies and practices them. These are the five excellent Dharmas of a Bodhisattva, and one should definitely strive for them, without retreating in mind.'
佛告彌勒菩薩摩訶薩：「復有五法，其性剛強，能障菩提不得解脫。云何五法？一者、於三乘法不能解了。二者、貪求利養而無厭足。三者、常懷慳惜，不能惠舍。四者、諂曲不實，無時間斷。五者、口但談空，不了諸相。彌勒菩薩！如是五法，慣習剛強，覆障菩提，不能成就無上聖果。
「復有五法，若諸菩薩而能具足，即于如來所說勝法開導演說，堅固修習，入聖性地。如是菩薩名為阿惟越致。云何五法？一者無我，遠離相縛，不執自、他。二者無法，遠離封著世俗、勝義軌持自性。三者智性、智相平等不二，無諸憎愛，寂靜湛然。四者不著菩提及與眾生，不愚善惡、因果、漸次。五者了知如來功德、色身、神通、變化、成道、入滅差別之相。善男子！如是五法具足了知，名阿惟越致，能成無上正等正覺。」
爾時世尊而說偈言：
「無智眾生類， 妄說法非法， 論世俗語言， 研求於好丑， 自身口意業， 而不能守護。 專意修習者， 愛樂於寂靜， 行持戒忍辱， 言語常柔軟， 能護持菩提。 如犀樂獨處， 舍離於阓鬧， 常樂居空寂； 如鹿在深山， 悉無諸怖畏， 如是修行者， 如風無所著， 為護持深法， 能捨于身命。 其心無
【現代漢語翻譯】 現代漢語譯本： 佛陀告訴彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva，未來佛，大菩薩）說：『又有五種法，它們的性質剛強，能夠障礙菩提（bodhi，覺悟），使人不得解脫。是哪五種法呢？第一，對於三乘法（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）不能理解明白。第二，貪求利養而沒有厭足的時候。第三，常常懷有慳吝之心，不能夠行惠施。第四，諂媚虛偽不真實，沒有時間間斷。第五，口頭上只是談論空性（emptiness），卻不瞭解諸法的現象。彌勒菩薩！像這樣的五種法，如果習慣了就會變得剛強難化，覆蓋和障礙菩提，不能成就無上聖果。』 『又有五種法，如果各位菩薩能夠具足，就能對如來說的殊勝之法進行開導和演說，堅定地修習，進入聖者的境界。這樣的菩薩就叫做阿惟越致（Avaivartika，不退轉）。是哪五種法呢？第一，無我（non-self），遠離對現象的執著束縛，不執著于自己和他人。第二，無法（no dharma），遠離對世俗諦（conventional truth）和勝義諦（ultimate truth）的執著，不執著于各自的自性。第三，智性（wisdom nature）和智相（wisdom appearance）平等不二，沒有憎恨和喜愛，寂靜而清澈。第四，不執著于菩提以及眾生，不迷惑于善惡、因果、漸次。第五，瞭解如來的功德、色身、神通、變化、成道、入滅的差別之相。善男子！像這樣的五種法如果能夠具足瞭解，就叫做阿惟越致，能夠成就無上正等正覺（Anuttara-samyak-sambodhi，無上圓滿的覺悟）。』 這時世尊用偈語說道： 『沒有智慧的眾生， 胡亂地說法和非法， 談論世俗的語言， 研究什麼是好什麼是醜， 對於自身的身口意三業， 卻不能夠守護。 專心致志修習的人， 喜愛寂靜， 奉行持戒和忍辱， 言語常常柔和， 能夠護持菩提。 像犀牛一樣喜歡獨自生活， 捨棄喧鬧的地方， 常常喜歡居住在空曠寂靜之處； 像鹿一樣生活在深山裡， 完全沒有各種怖畏， 像這樣修行的人， 像風一樣沒有執著， 爲了護持甚深之法， 能夠捨棄自己的身命。 他們的心沒有……』
【English Translation】 English version: The Buddha told Maitreya Bodhisattva Mahāsattva (the future Buddha, great bodhisattva): 'Furthermore, there are five dharmas (laws/teachings) whose nature is rigid and strong, capable of obstructing bodhi (enlightenment), preventing liberation. What are these five dharmas? First, being unable to understand the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Second, greedily seeking profit and support without satisfaction. Third, constantly harboring stinginess, unable to practice generosity. Fourth, being deceitful and insincere, without interruption. Fifth, verbally discussing emptiness (śūnyatā) but not understanding the phenomena of all dharmas. Maitreya Bodhisattva! Such five dharmas, if habitually practiced, become rigid and difficult to transform, covering and obstructing bodhi, unable to achieve the unsurpassed sacred fruit.' 'Furthermore, there are five dharmas, which if bodhisattvas can fully possess, they can guide and expound the sublime dharma spoken by the Tathagata (Thus Come One), firmly cultivate, and enter the stage of the holy nature. Such bodhisattvas are called Avaivartika (non-regressing). What are these five dharmas? First, no-self (anatta), being free from the bondage of phenomena, not clinging to self and others. Second, no dharma, being free from attachment to conventional truth (saṃvṛti-satya) and ultimate truth (paramārtha-satya), not clinging to their respective intrinsic natures. Third, wisdom nature (jñāna-prakṛti) and wisdom appearance (jñāna-ākāra) are equal and non-dual, without hatred or love, tranquil and clear. Fourth, not being attached to bodhi and sentient beings, not being deluded about good and evil, cause and effect, and gradual progression. Fifth, understanding the differences in the Tathagata's merits, physical body, supernatural powers, transformations, attainment of enlightenment, and entering into nirvana. Good men! Fully understanding such five dharmas is called Avaivartika, capable of achieving Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).' At that time, the World Honored One spoke in verse: 'Sentient beings without wisdom, Falsely speak of dharma and non-dharma, Discussing worldly language, Studying what is good and what is ugly, Yet unable to guard Themselves in body, speech, and mind. Those who diligently cultivate, Love tranquility, Practice precepts and forbearance, Speech is always gentle, Able to protect bodhi. Like a rhinoceros enjoying solitude, Abandoning noisy places, Always delighting in dwelling in empty stillness; Like deer living in deep mountains, Completely without fear, Those who cultivate in this way, Like the wind, without attachment, To protect the profound dharma, Able to give up their lives. Their hearts without...'
所欲， 動靜與施為， 咸皆為饒益， 智慧常明敏， 不愚諸境相。 后五濁惡世， 無信諸有情， 不能受是法， 觸處生疑惑， 無所能覺了， 妄行於邪行， 狂亂心顛倒。 如是愚癡人， 於此菩提法， 而不能守護， 亦不樂修習。 我念過去世， 于燈明佛所， 聞是三摩地， 而發意修習。 復過於百千， 酤胝劫數已， 復有佛出世， 號名曰髻幢， 為無量眾生， 說此三摩地。 第一會說法， 而有八十億， 那庾多菩薩， 心得不退轉； 第二會眾數， 七十那庾多； 第三會說法， 復有七十三， 那庾多菩薩， 皆住不退地。 其佛壽長遠， 身所出光明， 廣六十由旬。 復有比丘僧， 九百千酤胝， 遠離諸苦縛， 皆得阿羅漢。 時有轉輪王， 號名曰福上， 統領閻浮提， 地裡計其數， 七百千由旬。 王者四天下， 嬪妃及婇女， 其數六酤胝， 而有千王子， 諸相悉具足。 其土號光慧， 人民皆快樂， 有八百酤胝， 諸城及園苑， 上妙眾華果， 種種皆嚴好， 摩尼寶莊嚴， 如諸天境相。 爾時轉輪王， 而於睡夢中，
【現代漢語翻譯】 現代漢語譯本 無論想要什麼，行動或靜止，以及所做的一切， 都完全是爲了利益眾生，智慧總是光明而敏銳， 不被各種境界的表象所迷惑。在後世的五濁惡世中， 眾生缺乏信心，不能接受這種佛法， 到處產生疑惑，無法覺悟明白， 胡亂地進行邪惡的行為，心狂亂而顛倒。 像這樣愚癡的人，對於這種菩提之法（bodhi-dharma，覺悟的法）， 不能守護，也不喜歡修習。 我回憶過去世，在燈明佛（Dipamkara Buddha）那裡， 聽聞這種三摩地（samadhi，禪定），併發愿修習。 又經過百千酤胝（koti，印度數字單位，千萬）劫數之後， 又有一尊佛出世，名號叫做髻幢（Ketudhvaja）， 為無量眾生，宣說這種三摩地（samadhi，禪定）。 第一次法會說法時，有八十億那庾多（nayuta，印度數字單位，萬萬）菩薩， 得到不退轉的信心； 第二次法會的聽眾數量，有七十那庾多（nayuta，印度數字單位，萬萬）； 第三次法會說法時，又有七十三那庾多（nayuta，印度數字單位，萬萬）菩薩， 都安住在不退轉的地位。 那位佛的壽命很長遠，身體所發出的光明， 廣闊達到六十由旬（yojana，印度長度單位）。又有比丘僧， 九百千酤胝（koti，印度數字單位，千萬），遠離各種痛苦的束縛， 都證得了阿羅漢（arhat，斷絕煩惱，證入涅槃的聖者）。當時有一位轉輪王（chakravartin，以正法統治世界的君王）， 名號叫做福上，統治閻浮提（Jambudvipa，我們所居住的這個世界）， 土地的面積，計算起來有七百千由旬（yojana，印度長度單位）。 這位國王統治四大天下，嬪妃和婇女， 數量有六酤胝（koti，印度數字單位，千萬），並且有一千個王子， 各種美好的相貌都具備。他的國土名叫光慧， 人民都快樂安康，有八百酤胝（koti，印度數字單位，千萬）， 各種城池和園林，以及上等的各種華果， 種種都裝飾得美好，用摩尼寶（mani，如意寶珠）來莊嚴， 如同諸天居住的境界一樣。當時這位轉輪王（chakravartin，以正法統治世界的君王）， 在睡夢中，
【English Translation】 English version Whatever is desired, whether moving or still, and all actions performed, Are entirely for the benefit of sentient beings, with wisdom always bright and keen, Not deluded by the appearances of various realms. In the evil age of the five defilements to come, Sentient beings will lack faith and be unable to receive this Dharma, Giving rise to doubts everywhere, unable to awaken and understand, Wildly engaging in evil deeds, their minds deranged and inverted. Such foolish people are unable to protect this Bodhi-dharma (bodhi-dharma, the Dharma of Enlightenment), Nor do they delight in cultivating it. I recall in past lives, at the place of Dipamkara Buddha (Dipamkara Buddha), Having heard this Samadhi (samadhi, meditative concentration), I made a vow to cultivate it. And after passing through hundreds of thousands of kotis (koti, an Indian numerical unit, ten million) of kalpas, Again, a Buddha appeared in the world, named Ketudhvaja (Ketudhvaja), For immeasurable sentient beings, he spoke of this Samadhi (samadhi, meditative concentration). At the first Dharma assembly, there were eighty billion nayutas (nayuta, an Indian numerical unit, ten million) of Bodhisattvas, Who attained irreversible faith; The number of attendees at the second assembly was seventy nayutas (nayuta, an Indian numerical unit, ten million); At the third Dharma assembly, there were seventy-three nayutas (nayuta, an Indian numerical unit, ten million) of Bodhisattvas, All dwelling in the stage of non-retrogression. That Buddha's lifespan was long and vast, and the light emitted from his body, Extended sixty yojanas (yojana, an Indian unit of distance). There were also Bhikshu Sanghas, Nine hundred thousand kotis (koti, an Indian numerical unit, ten million), free from the bonds of suffering, All attaining Arhatship (arhat, a saint who has cut off afflictions and entered Nirvana). At that time, there was a Chakravartin (chakravartin, a king who rules the world with righteousness), Named Fortune-Supreme, ruling Jambudvipa (Jambudvipa, the world we live in), The area of the land, calculated to be seven hundred thousand yojanas (yojana, an Indian unit of distance). This king ruled over the four great continents, with consorts and concubines, Numbering six kotis (koti, an Indian numerical unit, ten million), and had a thousand princes, All possessing perfect and auspicious marks. His land was named Light-Wisdom, The people were all happy and prosperous, with eight hundred kotis (koti, an Indian numerical unit, ten million), Of various cities and gardens, and supreme and wonderful flowers and fruits, All adorned beautifully, decorated with mani jewels (mani, wish-fulfilling jewel), Like the realms where the gods dwell. At that time, this Chakravartin (chakravartin, a king who rules the world with righteousness), In his sleep,
聞有佛出世， 其名曰髻幢。 於是夢覺已， 尋將所領眾， 臣佐及人民， 百六十酤胝， 而來至佛所， 為聞三摩地。 時王聞是經， 甚深真實法， 心生大歡喜， 即以諸國土， 咸皆施於佛， 而以為供養。 於一切國土， 用上妙栴檀， 各起諸精舍， 園林皆具足， 金銀諸珍寶， 種種而嚴飾。 如是供養佛， 經於八萬歲， 安住佛法中， 能遠離諸惡， 于情及非情， 常興修勝善， 棄捨諸愛樂， 深心無所欲， 唯以真實語， 化利諸眷屬。 而於一日中， 所伸諸供養， 其數無有邊， 如是供養佛， 為求三摩地， 得名生佛家。 是最上真實， 甚深微妙法， 非住相能求， 非妄心所得； 而此三摩地， 名如來智印。 時王聞是法， 棄國而出家， 經於八萬歲， 常習三摩地， 而於晝夜中， 未曾有懈廢。 佛于長時中， 說法廣開悟。 是髻幢如來， 后入般涅槃， 王造窣睹波， 六十四酤胝， 一一窣睹波， 各五百傘蓋， 七寶以莊嚴， 及諸眾妓樂， 然百千香燈， 光明普照曜， 種種供養具， 皆悉廣嚴備； 積累計
【現代漢語翻譯】 現代漢語譯本 聽聞有佛出世， 他的名字叫做髻幢（Jichuang）。於是從夢中醒來后， 隨即帶領他所統領的眾人，包括臣子、輔佐以及人民， 共一百六十俱胝（俱胝，俱胝）， 前來佛陀的住所， 爲了聽聞三摩地（Samadhi）。當時國王聽聞這部經， 這甚深而真實的法， 心中生起極大的歡喜， 立即將所有的國土， 全部都佈施給佛陀， 以此作為供養。在所有的國土上， 使用上等的妙好栴檀（Zhan Tan）， 各自建造許多精舍， 園林等都具備齊全， 用金銀以及各種珍寶， 種種來莊嚴修飾。像這樣供養佛陀， 經過八萬年， 安住在佛法之中， 能夠遠離各種罪惡， 對於有情和非有情， 常常發起修習殊勝的善行， 拋棄各種喜愛和快樂， 內心深處沒有什麼慾望， 只用真實的話語， 教化利益各種眷屬。而且在一天之中， 所施展的各種供養， 其數量沒有邊際， 像這樣供養佛陀， 爲了尋求三摩地（Samadhi）， 得名生於佛家。 這是最上等的真實， 甚深微妙的法， 不是執著于相就能求得的， 不是用虛妄的心就能得到的； 而這個三摩地（Samadhi）， 名字叫做如來智印（Rulai Zhiyin）。當時國王聽聞這個法， 捨棄國家而出家， 經過八萬年， 常常修習三摩地（Samadhi）， 而且在白天和夜晚中， 未曾有過懈怠和荒廢。佛陀在長久的時間中， 說法廣開悟解。 這位髻幢如來（Jichuang Rulai）， 後來進入般涅槃（Ban Niepan）， 國王建造窣堵波（Sudu Po）， 六十四俱胝（俱胝，俱胝）， 每一個窣堵波（Sudu Po）， 各有五百把傘蓋， 用七寶來莊嚴， 以及各種歌舞音樂， 點燃成百上千的香和燈， 光明普遍照耀， 各種各樣的供養器具， 全都廣泛地莊嚴完備； 積累計算
【English Translation】 English version It was heard that a Buddha had appeared in the world, His name was Jichuang (髻幢). Then, after waking from a dream, He immediately led the multitude he commanded, including ministers, advisors, and the people, A total of one hundred and sixty kotis (俱胝, kotis), And came to the Buddha's abode, In order to hear the Samadhi (三摩地). At that time, the king heard this sutra, This profound and true Dharma, And great joy arose in his heart, He immediately gave all the lands, All of them were given to the Buddha, As an offering. In all the lands, Using the finest sandalwood (栴檀, Zhan Tan), Many monasteries were built, Gardens and forests were fully equipped, With gold, silver, and various treasures, All kinds of adornments. Thus offering to the Buddha, For eighty thousand years, Abiding in the Buddha's Dharma, Able to stay away from all evils, Towards sentient and non-sentient beings, Always initiating the cultivation of supreme good deeds, Abandoning all loves and pleasures, Deep in his heart, there was no desire, Only using truthful words, To teach and benefit all relatives. And in one day, The various offerings that were extended, Their number was without limit, Thus offering to the Buddha, In order to seek Samadhi (三摩地), He was named as born into the Buddha's family. This is the supreme truth, The profound and subtle Dharma, It cannot be sought by dwelling in appearances, It cannot be obtained with a deluded mind; And this Samadhi (三摩地), Is named the Tathagata's Wisdom Seal (如來智印, Rulai Zhiyin). At that time, the king heard this Dharma, Abandoned the country and became a monk, For eighty thousand years, He constantly practiced Samadhi (三摩地), And in the day and night, There was never any laziness or neglect. The Buddha, in a long period of time, Expounded the Dharma and widely opened enlightenment. This Jichuang Tathagata (髻幢如來), Later entered Parinirvana (般涅槃, Ban Niepan), The king built stupas (窣堵波, Sudu Po), Sixty-four kotis (俱胝, kotis), Each stupa (窣堵波, Sudu Po), Had five hundred umbrellas each, Adorned with the seven treasures, And various songs and music, Burning hundreds of thousands of incense and lamps, The light universally illuminated, All kinds of offering implements, Were all widely adorned and complete; Accumulating and calculating
其數， 七萬三千歲。 復為諸眾生， 說是三摩地， 無相殊勝法， 其心無所住。 若為人恭敬， 供養讚歎者， 心亦不生喜， 遠離諸有相， 及以諸咒術， 常護持正法。 經八千酤胝， 七十那庾多， 安住如來法， 寂然常快樂， 於一切學處， 而無不具足。 成就菩提法， 三業悉清凈， 于諸已受學， 繫心無間斷， 于所未學法， 精進勤修習。 以大智慧力， 及勝解印持， 思惟常憶念， 而無有忘失， 遠離諸戲論， 及以諸異想。 非如惡世中， 妄行菩提行， 雖教化有情， 貪求于名譽， 為利養說法， 安住諸有相， 言一切皆空， 實不了空性， 是即名爲著。 悟心與說異， 邪命不清凈， 及行於非法， 口但能談空， 心為相所縛； 若修如是行， 究竟無所得。 時福上輪王， 即今安樂國， 無量壽佛是。 爾時王千子， 今此賢劫中， 千佛世尊是。 今此大會中， 我前聽法者， 時同王出家， 為比丘者是。 憶念于往昔， 酤胝那庾多， 一切佛法中， 出家聞正法， 聞悉能解了， 由是無量劫， 行種種方便，
【現代漢語翻譯】 現代漢語譯本 其壽命長達七萬三千歲。 他又爲了眾生，宣說三摩地（Samadhi，禪定），這是一種無相且殊勝的法門，使他們的心無所執著。 如果有人恭敬、供養、讚歎他，他的內心也不會因此而生起歡喜，因為他遠離了各種有相的執著，以及各種咒術，常常護持正法。 經過八千酤胝（koti，千萬），七十那庾多（nayuta，萬億），他安住于如來的法中，寂靜而常感快樂，對於一切學處，沒有不具足的。 他成就菩提（Bodhi，覺悟）之法，身、口、意三業都清凈，對於已經受持學習的，繫念於心，沒有間斷；對於尚未學習的法，精進勤奮地修習。 以大智慧力，以及殊勝的理解和印持，思惟並常常憶念，而沒有忘失，遠離各種戲論，以及各種不同的想法。 不像惡世中的人，虛妄地進行菩提之行，雖然教化有情眾生，卻貪求名譽，爲了利養而說法，安住在各種有相的執著中，口頭上說一切皆空，實際上並不瞭解空性，這就是所謂的執著。 悟道的心與所說的不一致，以邪命維生不清凈，並且行於非法之事，口頭上只會談論空性，內心卻被各種現象所束縛；如果修習這樣的行為，最終將一無所得。 當時的福上輪王，就是現在的安樂國，無量壽佛（Amitabha）是。 當時的千位王子，就是現在這個賢劫（Bhadrakalpa）中的千佛世尊。 現在這個大會中，在我面前聽法的，就是當時與國王一同出家，成為比丘的人。 憶念往昔，在酤胝那庾多（koti-nayuta，千萬億）的一切佛法中，出家聽聞正法，聽聞后都能理解，因此在無量劫中，行種種方便。
【English Translation】 English version Their lifespan is seventy-three thousand years. Again, for the sake of all beings, he speaks of Samadhi (三摩地, meditative absorption), a formless and supreme Dharma, so that their minds have no attachment. If someone respects, makes offerings to, and praises him, his heart does not generate joy because of it, as he is far from all forms of attachment and all kinds of mantras, constantly protecting and upholding the true Dharma. After eight thousand kotis (酤胝, ten million), seventy nayutas (那庾多, a trillion), he abides in the Dharma of the Tathagata (如來), peaceful and constantly joyful, lacking nothing in all areas of learning. He accomplishes the Dharma of Bodhi (菩提, enlightenment), his body, speech, and mind are all pure. For what has already been received and learned, he keeps it in mind without interruption; for the Dharma not yet learned, he diligently cultivates and studies it. With the power of great wisdom, and with superior understanding and conviction, he contemplates and constantly remembers, without forgetting, staying away from all frivolous discussions and various different thoughts. Unlike people in the evil world, falsely engaging in Bodhi practices, although teaching sentient beings, they crave fame and speak the Dharma for the sake of profit, dwelling in various forms of attachment, saying with their mouths that everything is empty, but in reality, they do not understand emptiness; this is called attachment. The enlightened mind is inconsistent with what is said, making a living through wrong livelihood is impure, and engaging in unlawful activities, only talking about emptiness with their mouths, while their hearts are bound by phenomena; if one cultivates in this way, ultimately nothing will be gained. The Fortune Supreme Wheel-Turning King at that time is now in the Land of Bliss, Amitabha Buddha (無量壽佛). The thousand princes at that time are now the thousand Buddhas of this Bhadrakalpa (賢劫). Those in this great assembly now, who are listening to the Dharma before me, are those who left home with the king at that time and became Bhikshus (比丘). Recalling the past, in all the Buddha-Dharma of koti-nayutas (酤胝那庾多, ten million trillions), having left home to hear the true Dharma, and being able to understand everything heard, therefore, in countless kalpas, practicing various skillful means.
供養于諸法， 不著菩提相， 安住實際中。 得見燈明佛， 福智皆平等， 如為我授記， 未來世成佛， 號名曰釋迦。」
佛說大乘智印經卷第三 大正藏第 15 冊 No. 0634 佛說大乘智印經
佛說大乘智印經卷第四(第五同卷)
西天三藏寶法大師賜紫沙門智吉祥等奉 詔譯
爾時會中有頻婆娑王，其王夫人名賢吉祥，亦名酤胝金光——阿阇世王是彼所生——從座而起，五體投地，禮如來足。如是禮已，雙膝踞地，長跪合掌，色相怡悅，以妙音聲讚歎佛德。復以百千無價眾寶、微妙衣服奉上世尊以為供養。復以五百七寶之華散虛空中，成華云蓋，遍覆眾會。時賢吉祥作是種種諸供養已，而白佛言：「世尊！我念未來濁惡世中，諸有情類信根薄劣，煩惱增多。我願于彼信解、受持此三摩地最勝法門。若見有人書寫、受持、聽聞、讀誦、為人演說、開示導化，展轉流通，使不斷絕，普令見聞而生信解，精進修習。如是之人名為法器，我當於彼受持之者，歡喜讚歎，親近承事，供給所須飲食、衣服、臥具、醫藥，諸供養具令無歉乏。復以大乘甚深之法更令悟入，令彼所住大乘種性，速得成熟于阿耨多羅三藐三菩提法；不妄分別是空、不空，了知諸法離言
【現代漢語翻譯】 現代漢語譯本 『供養一切諸法，不執著于菩提之相（bodhi-lakshana，覺悟的特徵），安住于實際之中。我因此得見燈明佛（Dipankara Buddha），我的福德和智慧都將變得平等，正如他為我授記一樣，預言我未來世將成佛，佛號名為釋迦（Sakya）。』
《佛說大乘智印經》卷第三
《佛說大乘智印經》卷第四（第五同卷）
西天三藏寶法大師賜紫沙門智吉祥等奉詔譯
當時，法會中有一位頻婆娑羅王（Bimbisara），他的王后名為賢吉祥，又名酤胝金光（Koti-kanchanavarna）——阿阇世王（Ajatasatru）是她所生——從座位上站起來，五體投地，禮拜如來的雙足。這樣禮拜完畢后，雙膝跪地，長跪合掌，面容喜悅，用美妙的聲音讚歎佛的功德。又用百千無價的各種珍寶、精妙的衣服供奉世尊作為供養。又將五百七寶之華散向虛空中，形成華云寶蓋，遍佈覆蓋整個法會。當時，賢吉祥做了種種供養后，對佛說：『世尊！我考慮到未來混濁惡劣的世道中，眾生的信根淺薄，煩惱增多。我願在那時信解、受持這三摩地（samadhi，禪定）最殊勝的法門。如果見到有人書寫、受持、聽聞、讀誦、為他人演說、開示引導教化，輾轉流通，使之不斷絕，普遍令見聞者生起信心和理解，精進修習。這樣的人堪稱法器，我將對那些受持此法的人，歡喜讚歎，親近承事，供給他們所需的飲食、衣服、臥具、醫藥，各種供養品，使他們沒有欠缺。再用大乘甚深之法，使他們更加領悟，使他們所具有的大乘種性，迅速成熟于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）之法；不妄加分別什麼是空、什麼是不空，了知一切諸法遠離言說。』
【English Translation】 English version 'Offering to all dharmas, not attached to the aspect of Bodhi (bodhi-lakshana, characteristics of enlightenment), abiding in reality. Thus, I was able to see Dipankara Buddha (Dipankara Buddha), my merits and wisdom will become equal, just as he predicted for me, prophesying that I will become a Buddha in the future, with the name Sakya (Sakya).'
The Sutra of Great Vehicle Wisdom Seal Spoken by the Buddha, Volume 3
The Sutra of Great Vehicle Wisdom Seal Spoken by the Buddha, Volume 4 (Volume 5 is the same)
Translated by the Tripitaka Master of Western Heaven, the Purple-Robed Shramana Zhixiang (Wisdom Auspicious) and others, under Imperial Decree
At that time, in the assembly, there was King Bimbisara (Bimbisara), whose queen was named Xian Jixiang (Virtuous Auspicious), also known as Koti-kanchanavarna (Koti-kanchanavarna) -- King Ajatasatru (Ajatasatru) was born of her -- arose from her seat, prostrated herself with five limbs to the ground, and paid homage to the feet of the Tathagata. Having paid homage in this way, she knelt on both knees, placed her palms together, her countenance joyful, and praised the virtues of the Buddha with a wonderful voice. She also offered hundreds of thousands of priceless treasures and exquisite garments to the World-Honored One as offerings. Furthermore, she scattered five hundred seven-jeweled flowers into the empty sky, forming a canopy of flower clouds, covering the entire assembly. At that time, Xian Jixiang, having made various offerings, said to the Buddha: 'World-Honored One! I am mindful that in the future, in the turbid and evil world, sentient beings will have weak roots of faith and increased afflictions. I vow at that time to believe, understand, receive, uphold, hear, study, recite, explain, expound, guide, and transform this most supreme Dharma gate of Samadhi (samadhi, meditative concentration). If I see someone writing, receiving, upholding, hearing, studying, reciting, explaining, expounding, guiding, and transforming, circulating it continuously without interruption, universally causing those who see and hear it to generate faith and understanding, and diligently cultivate it, such a person is worthy of being a vessel of the Dharma. I will rejoice and praise those who receive and uphold this Dharma, draw near to them, attend to them, and provide them with the necessary food, clothing, bedding, medicine, and all kinds of offerings, ensuring they lack nothing. Furthermore, I will use the profound Dharma of the Great Vehicle to enable them to further awaken, so that their inherent nature of the Great Vehicle may quickly mature in the Dharma of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment); not falsely discriminating between what is empty and what is not empty, understanding that all dharmas are beyond words.'
執故；隨悟隨學，不生戲論。為護正法，于諸身命無所吝惜，況復世間資生之物、增益煩惱、生死之具！唯當修學如是殊勝三摩地法！」作是語已，退坐一面。
時頻婆娑王后宮八千婇女，聞如是說，各各發起阿耨多羅三藐三菩提心，而皆愿樂無上大乘，欲學安住如是殊勝三摩地門，各從座起，合掌恭敬，頭面作禮，而白佛言：「世尊！我等咸當於后未來末世之中，受持如是甚深、圓滿、微妙之法，及愿守護、供養受持之者！」
時摩竭國烏波索迦、烏波斯迦六十萬眾，見是事已，咸皆歡喜，亦各發起阿耨多羅三藐三菩提心，於此智印三摩地法深心隨喜，作是愿言：「我等亦愿於後未來濁惡世中，於是妙法圓滿護持！」
爾時世尊知彼摩竭陀國烏波索迦、烏波斯迦，並賢吉祥酤胝金光夫人，與後宮婇女八千人等，心口所愿，信解受持如是妙法，長時修習無間、無斷，知諸佛果從此法生，示現歡喜，忻然微笑。緣是笑故，有百千種微妙色光從佛口出，所謂青、黃、赤、白及頗胝迦，種種色相普遍世界。其中眾生睹此光明離諸驚怖，摧伏一切煩惱魔怨。其光上照至有頂天，日、月光明所不照處悉皆通徹，下至一切諸大地獄及諸惡趣，苦惱休息，穢惡悉除，皆得清凈。其光迴旋還至佛所，右繞千匝，覆世
【現代漢語翻譯】 現代漢語譯本： 執著于舊有的觀念；隨著領悟而學習，不產生無意義的爭論。爲了守護正法，對於自己的身命都毫不吝惜，更何況是世間的資生之物、增長煩惱、生死輪迴的工具！只應當修學這樣殊勝的三摩地法！」說完這些話后，退到一旁坐下。 這時，頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）的後宮八千婇女，聽到這樣的話，各自發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），並且都樂於無上大乘，想要學習安住于這樣殊勝的三摩地門，各自從座位上站起，合掌恭敬，頭面著地行禮，對佛說：「世尊！我們都應當在未來末世之中，受持這樣甚深、圓滿、微妙之法，並且願意守護、供養受持此法的人！」 這時，摩竭陀國（Magadha，古印度十六大國之一）的優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）六十萬眾，見到這件事後，都非常歡喜，也各自發起阿耨多羅三藐三菩提心，對於這智印三摩地法深深地隨喜，發願說：「我們也願意在未來污濁惡劣的世間中，對於這妙法圓滿地護持！」 這時，世尊知道那些摩竭陀國的優婆塞、優婆夷，以及賢吉祥酤胝金光夫人（Bhadra-mangala-kotisuvarnaprabha，人名），與後宮婇女八千人等，心口所愿，信解受持這樣的妙法，長時間修習沒有間斷，知道諸佛的果位從此法產生，於是示現歡喜，欣然微笑。因為這個微笑的緣故，有成百上千種微妙的色光從佛的口中發出，所謂青色、黃色、赤色、白色以及頗胝迦色（Sphatika，水晶色），種種色彩普遍照耀世界。其中的眾生看到這光明，遠離各種驚恐怖畏，摧伏一切煩惱魔怨。這光明向上照耀到有頂天（Akanistha，色界最高天），太陽、月亮的光明所不能照到的地方都完全通徹，向下到達一切諸大地獄以及各種惡趣，苦惱得以休息，污穢邪惡全部消除，都變得清凈。這光明迴旋，回到佛的處所，右繞千匝，覆蓋世界。
【English Translation】 English version: Clinging to old views; learning as one awakens, without engaging in frivolous debates. To protect the True Dharma, one should not be stingy with one's own life, let alone worldly possessions, things that increase afflictions, and the tools of birth and death! One should only cultivate and study such a supreme Samadhi Dharma!' After speaking these words, he retreated and sat to one side. At that time, the eight thousand consorts in King Bimbisara's (Bimbisara, King of Magadha in ancient India) harem, hearing these words, each aroused the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed complete enlightenment), and all were delighted in the Supreme Mahayana, desiring to learn and abide in such a supreme Samadhi gate. Each arose from their seats, joined their palms in reverence, prostrated their heads to the ground, and said to the Buddha, 'World Honored One! We shall all, in the future degenerate age, uphold such profound, complete, and subtle Dharma, and we vow to protect and make offerings to those who uphold it!' At that time, the six hundred thousand Upasakas (Upasaka, male lay practitioners) and Upasikas (Upasika, female lay practitioners) of Magadha (Magadha, one of the sixteen great kingdoms of ancient India), seeing this event, were all delighted, and each aroused the Anuttara-samyak-sambodhi-citta. They deeply rejoiced in this Wisdom Seal Samadhi Dharma, making this vow: 'We also vow to fully protect this wonderful Dharma in the future turbid and evil age!' At that time, the World Honored One, knowing that those Upasakas and Upasikas of Magadha, as well as Bhadra-mangala-kotisuvarnaprabha (Bhadra-mangala-kotisuvarnaprabha, a name), and the eight thousand consorts in the harem, with their hearts and mouths desiring, believing, understanding, and upholding such wonderful Dharma, practicing it for a long time without interruption, knowing that the fruits of all Buddhas arise from this Dharma, manifested joy and smiled radiantly. Because of this smile, hundreds of thousands of subtle colored lights emanated from the Buddha's mouth, namely blue, yellow, red, white, and Sphatika (Sphatika, crystal color), various colors illuminating the world universally. The beings within, seeing this light, were freed from all fear and terror, and subdued all afflictions, demons, and enemies. The light shone upwards to the Akanistha Heaven (Akanistha, the highest heaven in the Realm of Form), completely penetrating places where the light of the sun and moon could not reach, and downwards to all the great hells and evil realms, where suffering ceased, and filth and evil were all removed, becoming pure. The light revolved and returned to the Buddha's place, circling to the right a thousand times, covering the world.
尊頂，隱而不現。
爾時賢吉祥酤胝金光夫人見是光已，不知如來放光義利，復從座起，整肅衣容，恭敬合掌，雙膝長跪，頂禮世尊，精勤三業，讚歎佛德，而說偈言：
「佛德差別無邊際， 三界最勝無與等， 如華開敷正芬芳， 似月印空已圓滿。 佛心平等離憂喜， 云何今者現微笑？ 我今仰測笑因緣， 應當演說微妙法。 具足安樂十力尊， 處眾猶如星中月， 所說言辭義味豐， 為諸世界眾生眼。 法如一雨無差別， 隨諸根性令生解， 梵音清徹福無邊， 凡在聽聞皆歡喜。 由是聞法勝因緣， 得未曾有諸快樂， 愿佛為作師子吼， 蠲除種種諸報業。 眾生聞法皆悅可， 隨喜平等諸義味， 自他見聞及受持， 應根應時能解了。 由茲開發菩提心， 悉于所聞生尊重， 八種圓滿無漏音， 普應無邊諸性慾。 一切說法功德中， 相應諸數無違背， 令諸受化諸有情， 悟入聞持心堅固。 不為煩惱嬈其心， 使于所得無退轉， 受持禁戒眾律儀， 縱遇違緣悉能忍。 遠離塵勞無眾苦， 身心安住寂滅樂， 於此菩提勝行中， 思惟修作常精進。 佛身猶如妙金山， 亦如寶塔光明聚，
【現代漢語翻譯】 現代漢語譯本： 頂禮至尊，其真理隱秘而不顯現。
這時，賢吉祥酤胝金光夫人（Bhadraśrī Koṭi Suvarṇaprabhā devī）見到佛光后，不明白如來（Tathāgata）放光的意義和利益，於是從座位上起身，整理好衣著，恭敬地合起手掌，雙膝長跪，頂禮世尊（Bhagavat），以身、口、意三業精勤地讚歎佛的功德，並以偈頌說道：
『佛的功德差別無邊無際，在三界之中最為殊勝，沒有可以與之相比的，如同鮮花盛開，散發著正真的芬芳，又像明月映照天空，已經圓滿無缺。佛的心平等，遠離憂愁和喜樂，為何今天顯現出微笑？我現在仰望揣測這微笑的因緣，佛應當為我們演說這微妙的佛法。
具備安樂和十種力量的至尊，處在眾人之中，猶如星星中的月亮，所說的話語含義豐富，是各個世界眾生的眼睛。佛法就像一場雨，沒有差別，隨著眾生的根性和理解力而讓他們生起領悟，梵音清澈，福德無邊，凡是聽聞的人都感到歡喜。
由於聽聞佛法這個殊勝的因緣，我們獲得了前所未有的快樂，愿佛發出獅子吼，消除種種的業報。眾生聽聞佛法都感到喜悅，隨喜和理解佛法中平等的意義，自己、他人所見所聞以及受持的佛法，都能應根機和時機而理解。
由於這些，我們開發了菩提心（bodhicitta），對於所聽聞的佛法都生起尊重之心，佛的八種圓滿無漏之音，普遍應和無邊世界的各種語言。在一切說法的功德中，佛的說法與相應的數量相合，沒有違背之處，讓那些接受教化的有情眾生，悟入佛法，聞持不忘，內心堅定。
不被煩惱擾亂內心，使他們對於所得到的佛法沒有退轉，受持禁戒和各種律儀，即使遇到違逆的因緣也能忍受。遠離塵世的勞苦，沒有各種痛苦，身心安住在寂滅的快樂之中，對於這菩提的殊勝修行，常常精進地思惟和修作。
佛的身軀猶如美妙的金山，又像寶塔一樣，是光明的聚集，』
【English Translation】 English version: Adoration to the Supreme One, hidden and unmanifest.
At that time, the virtuous and auspicious Bhadraśrī Koṭi Suvarṇaprabhā devī (Virtuous Auspiciousness, Crore of Golden Light Goddess), having seen this light, did not understand the meaning and benefit of the Tathāgata's (Thus-Gone One's) emission of light. Again, she arose from her seat, arranged her garments, respectfully joined her palms, knelt on both knees, prostrated to the Bhagavat (Blessed One), diligently praised the Buddha's virtues with her three karmas (body, speech, and mind), and spoke in verse:
『The Buddha's virtues are boundless and limitless, the most supreme in the three realms, without equal, like a flower blooming with true fragrance, like the moon reflected in the sky, already perfectly full. The Buddha's mind is equanimous, free from sorrow and joy, why does he now show a smile? I now look up and surmise the cause of this smile, he should expound the subtle Dharma (teaching).
Possessing bliss and the ten powers, the Honored One, dwelling among the assembly like the moon among the stars, the words spoken are rich in meaning, the eyes for beings in all worlds. The Dharma is like a single rain, without difference, allowing beings to understand according to their nature and capacity, the Brahma-like voice is clear and pure, blessings are boundless, all who hear it rejoice.
Because of this excellent cause of hearing the Dharma, we obtain unprecedented joy, may the Buddha roar like a lion, eliminating all kinds of karmic retributions. Beings who hear the Dharma are all delighted, rejoicing in and equally understanding the meaning of the Dharma, what oneself and others see, hear, and uphold, can be understood according to their capacity and the time.
From this, we develop the bodhicitta (mind of enlightenment), and respect all that is heard, the Buddha's eight kinds of perfect, undefiled sounds, universally respond to the boundless languages of all realms. Among all the merits of teaching the Dharma, the Buddha's teachings correspond to the appropriate numbers, without contradiction, allowing those sentient beings who receive the teachings to awaken to the Dharma, to hold it in their minds without forgetting, and to have a firm heart.
Not disturbed in their minds by afflictions, so that they do not regress from what they have attained, upholding precepts and various vows, even when encountering adverse conditions, they can endure. Far from the toil of the world, without various sufferings, body and mind dwell in the bliss of nirvana (liberation), in this supreme practice of bodhi (enlightenment), constantly and diligently contemplating and practicing.
The Buddha's body is like a wonderful golden mountain, also like a precious pagoda, a gathering of light,』
蓮華出水正開敷， 凡是見聞悉瞻仰。 如師子王遊戲時， 吼大音聲伏眾獸， 惟愿演是笑因緣， 令我眾會除疑惑。 佛于諸法得自在， 契合無相真實理， 令差別性諸有情， 各各三業凈無垢。 不捨眾生常護持， 令轉善因獲勝果， 十方世界諸眾生， 聞已思惟正修作。 摧伏一切煩惱熱， 如飲甘露心清涼， 如來所有說法聲， 世間眾音莫能比。 琵琶笙笛及角貝， 箜篌鼓瑟妙歌唱， 桴擊犍椎及鐃鈸， 如是諸樂共振作， 命命頻伽及鸚鵡， 如是眾鳥皆和鳴， 佛發微妙柔軟音， 眾音相共莫能比。 此十方眾來集會， 毀持好惡心差別， 惟愿方便隨宜說， 調伏彼中𢤱悷者， 咸使悛革不善心， 普圓無邊勝善愿。 彼從酤胝剎土來， 為聞世尊說法故， 愿今領悟正法音， 離諸怖畏獲安樂。 惟愿世尊雨法雨， 慈悲演說無上法， 冀能圓滿無漏音， 究竟得成菩提果。」
爾時世尊聞是賢吉祥酤胝金光夫人說是偈已，復于眾會而說偈言：
「我于無量世， 殑伽沙劫中， 時有大法王， 名無相福光。 佛壽極長遠， 七十六酤胝， 化諸四天下； 彼土聲聞眾， 其
【現代漢語翻譯】 現代漢語譯本 蓮花從水中綻放，正盛開著，凡是見到或聽聞的人都瞻仰讚歎。 如同獅子王遊戲時，發出巨大的吼聲，震懾所有的野獸。 惟愿佛陀您能開示這微笑的因緣，使我們大眾消除疑惑。 佛陀對於一切法都得自在，契合那無相的真實之理， 使具有差別性的所有眾生，各自的身、口、意三業清凈無垢。 不捨棄眾生，常常護持他們，使他們轉為善因，獲得殊勝的果報， 十方世界的所有眾生，聽聞之後，都能思考、修行、實踐。 摧毀一切煩惱的熱惱，如同飲用甘露，內心清涼， 如來所說的一切法音，世間所有的聲音都無法相比。 琵琶、笙、笛以及角貝，箜篌、鼓、瑟，美妙的歌唱， 槌擊犍椎（一種法器）以及鐃鈸（一種樂器），如此種種樂器共同演奏， 命命鳥（一種鳥）、頻伽鳥（一種鳥）以及鸚鵡，如此種種鳥類都在和諧鳴叫， 佛陀發出微妙柔軟的聲音，所有聲音加在一起也無法相比。 這十方大眾前來集會，因為各自的譭謗、持戒、好、惡之心有所差別， 惟愿佛陀您能方便隨順眾生的根器而說法，調伏他們之中那些剛強難化的人， 使他們都能夠改正不善的心，普遍圓滿無邊殊勝的善愿。 他們從酤胝（koti，意為千萬）個剎土而來，爲了聽聞世尊說法的緣故， 愿他們現在就能領悟正法的聲音，遠離各種怖畏，獲得安樂。 惟愿世尊降下法雨，慈悲地演說無上的佛法， 希望能夠圓滿無漏的法音，最終成就菩提的果位。」
這時，世尊聽了賢吉祥酤胝金光夫人（賢吉祥koti金光夫人）所說的偈頌后，又對大眾說了偈頌：
『我于無量世，殑伽沙（ganga sand，意為恒河沙）劫中， 時有大法王，名無相福光。 佛壽極長遠，七十六酤胝（koti，意為千萬）， 化諸四天下；彼土聲聞眾，其
【English Translation】 English version The lotus emerges from the water, blooming beautifully, and all who see or hear of it gaze upon it with admiration. Like the lion king at play, it roars with a great voice, subduing all the beasts. May the Buddha reveal the causes and conditions of this smile, so that we, the assembly, may dispel our doubts. The Buddha is free and at ease with all dharmas, in accordance with the true principle of no-form, So that all sentient beings with their differences may have their three karmas of body, speech, and mind purified and without defilement. Not abandoning sentient beings, always protecting and upholding them, enabling them to turn towards good causes and obtain supreme fruits, So that all sentient beings in the ten directions, after hearing, may contemplate, practice, and cultivate correctly. Subduing all the heat of afflictions, like drinking nectar, the mind is cool and clear, All the sounds of the Dharma spoken by the Tathagata (如來), no sound in the world can compare. The pipa (琵琶), sheng (笙), flute, and conch shell, the konghou (箜篌), drum, and zither, wonderful singing, The striking of the ghanta (犍椎, a type of Buddhist instrument) and cymbals (鐃鈸, a type of percussion instrument), such various instruments playing together, The jivamjivaka bird (命命鳥, a mythical bird), kalavinka bird (頻伽鳥, a mythical bird), and parrot, such various birds all singing in harmony, The Buddha emits subtle and gentle sounds, all sounds together cannot compare. These assemblies from the ten directions have come together, because of their different minds of slander, upholding precepts, good, and evil, May the Buddha speak conveniently and appropriately according to the capacities of sentient beings, subduing those among them who are stubborn and difficult to transform, Enabling them all to correct their unwholesome minds, universally fulfilling boundless and supreme good vows. They come from koti (酤胝, meaning ten million) of Buddha-lands, for the sake of hearing the World Honored One preach the Dharma, May they now awaken to the sound of the true Dharma, be free from all fears, and obtain peace and happiness. May the World Honored One rain down the rain of Dharma, compassionately expounding the unsurpassed Dharma, Hoping to perfect the undefiled sound of Dharma, ultimately attaining the fruit of Bodhi (菩提, enlightenment).'
At that time, after the World Honored One heard the gatha (偈頌, verse) spoken by the Virtuous Auspicious Koti Golden Light Lady (賢吉祥酤胝金光夫人), he again spoke a gatha to the assembly, saying:
'In immeasurable lifetimes, in kalpas (劫) like the sands of the Ganga (殑伽沙, Ganges River), There was a great Dharma king, named No-Form Fortune Light (無相福光). The Buddha's life was extremely long, seventy-six koti (酤胝, meaning ten million), Transforming all four continents; the sravakas (聲聞, disciples) in that land, their
數無有量； 以智印法門， 引導眾生類。 時有轉輪王， 號名曰勝慧， 王有二夫人， 一名曰帝幢， 其次號日光。 聞是智印門， 晝夜常精進， 勤修諸善業， 於一酤胝年； 護持正法眼， 經六十酤胝； 為師導眾類， 已於三十億。 無量諸佛所， 積集諸功德， 無量世界中， 法眼常救護。 三十殑伽沙， 未來世諸佛， 于彼彼世間， 平等普護持， 如是正法眼， 皆令不斷絕。 時彼勝慧王， 今阿閦佛是。 彼會清凈眾， 夫人與眷屬， 各各同俱生， 如是佛國土。 護法心不怠， 復於後后時， 轉彼女人身， 得成於男子， 即生於無量， 安樂佛世界。 如今末世中， 唯汝賢吉祥， 能護如來法， 任持不破壞。 應以菩提心， 普遍諸佛剎， 正法欲盡時， 一切皆救護。 使彼覺法人， 同生安樂國， 坐千葉蓮華， 得諸佛相好， 莊嚴皆具足。 既生彼土已， 復供養諸佛， 末後當次第， 于彼莊嚴劫， 得成無上道。 以阿耨菩提， 轉授諸人天， 令發無上心， 同守護正法。 彼土離魔怨， 及以三毒業， 不生諸罪戾
{ "translations": [ "現代漢語譯本", "數量無邊無際，用智慧印證的法門，引導各種眾生。", "當時有一位轉輪王（Chakravartin），名叫勝慧（Sheng Hui），這位國王有兩位夫人，一位名叫帝幢（Di Chuang），另一位名叫日光（Ri Guang）。", "她們聽聞了這智慧印法門，日夜精進修行，勤奮修習各種善業，歷經一酤胝年（Guzhi nian，時間單位）。", "護持正法眼（Zheng Fa Yan），經歷了六十酤胝年（Guzhi nian）；作為導師引導眾生，已經有三十億。", "在無量諸佛（Zhu Fo）處，積累各種功德，在無量世界中，正法眼常救護。", "未來世有三十殑伽沙（Heng He Sha，數量單位）諸佛（Zhu Fo），在那各個世間，平等普遍地護持，像這樣使正法眼（Zheng Fa Yan）永不斷絕。", "當時的勝慧王（Sheng Hui Wang），就是現在的阿閦佛（Akshobhya）。", "那法會上的清凈大眾，夫人和眷屬，各自一同出生，就像這樣的佛國土（Fo Guo Tu）。", "護持佛法的心不懈怠，又在後來的時間裡，轉變那女人身，得以成就男子之身，即刻往生於無量安樂佛世界（An Le Fo Shi Jie）。", "如今末法時代中，只有你賢吉祥（Xian Ji Xiang），能夠護持如來法（Ru Lai Fa），承擔維護而不破壞。", "應當以菩提心（Pu Ti Xin），普遍於各個佛剎（Fo Cha），正法（Zheng Fa）將要滅盡時，一切都要救護。", "使得那些覺悟佛法的人，一同往生安樂國（An Le Guo），坐在千葉蓮花上，得到諸佛（Zhu Fo）的相好，", "莊嚴都具備齊全。既然往生到那個國土后，又供養諸佛（Zhu Fo），最後當依次，在那莊嚴劫（Zhuang Yan Jie），得以成就無上道（Wu Shang Dao）。", "用阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），傳授給諸人天（Zhu Ren Tian），使他們發起無上心（Wu Shang Xin），一同守護正法（Zheng Fa）。", "那個國土遠離魔的怨恨，以及三毒（San Du）的業，不產生各種罪過。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "english_translations": [ "English version", "Numbers are immeasurable; with the Dharma gate of wisdom seal, guiding sentient beings.", "At that time, there was a Chakravartin (Zhuan Lun Wang), named Sheng Hui (Victorious Wisdom). The king had two consorts, one named Di Chuang (Imperial Banner), and the other named Ri Guang (Sunlight).", "Having heard of this Dharma gate of wisdom seal, they were diligent day and night, cultivating various virtuous deeds, for one koti year (Guzhi nian, a unit of time).", "Protecting the Eye of the True Dharma (Zheng Fa Yan), for sixty koti years (Guzhi nian); guiding beings as teachers, already for thirty billion.", "In the presence of immeasurable Buddhas (Zhu Fo), accumulating various merits, in immeasurable worlds, the Eye of the True Dharma (Zheng Fa Yan) constantly protects.", "Thirty Ganges sands (Heng He Sha, a unit of quantity) of Buddhas (Zhu Fo) in future ages, in those respective worlds, equally and universally protect, thus ensuring the Eye of the True Dharma (Zheng Fa Yan) never ceases.", "The King Sheng Hui (Sheng Hui Wang) of that time is now the Akshobhya Buddha (Achu Fo).", "The pure assembly of that gathering, the consorts and their retinues, each born together, like this Buddha land (Fo Guo Tu).", "Their minds never slacken in protecting the Dharma, and again in later times, transforming from women's bodies, they attain the body of a man, and are immediately reborn in the immeasurable Land of Bliss (An Le Fo Shi Jie).", "Now, in this degenerate age, only you, Virtuous Auspicious One (Xian Ji Xiang), are able to protect the Tathagata's Dharma (Ru Lai Fa), upholding and maintaining it without destruction.", "You should use the Bodhi mind (Pu Ti Xin) to pervade all Buddha lands (Fo Cha); when the True Dharma (Zheng Fa) is about to end, you must protect all.", "Cause those who awaken to the Dharma to be reborn together in the Land of Bliss (An Le Guo), sitting on thousand-petal lotuses, attaining the auspicious marks of all Buddhas (Zhu Fo),", "Adornments complete and perfect. Having been born in that land, they will again make offerings to all Buddhas (Zhu Fo), and finally, in due course, in that Adorned Kalpa (Zhuang Yan Jie), they will attain unsurpassed enlightenment (Wu Shang Dao).", "With Anuttara-samyak-sambodhi, they will transmit it to all humans and devas (Zhu Ren Tian), causing them to generate the unsurpassed mind (Wu Shang Xin), and together protect the True Dharma (Zheng Fa).", "That land is free from the enmity of demons, and the karma of the three poisons (San Du), and does not give rise to various transgressions." ] }
， 諸惡悉無有。 不處於胎臟， 清凈而化生， 與無數菩薩， 皆集於此會。 無有諸聲聞， 亦不聞名字， 遠離諸惡緣， 常修菩提行。 舍名聞利養， 不戀著親昵， 捐棄身命財， 饒益有情類。 方便為說法， 普令生信解， 若有能修習， 佛無上菩提。 安住此法中， 不求世間樂， 如說而修行， 普遍諸佛土， 常生恭敬心， 護持諸佛法。 有懷嫉妒者， 應當密護持， 以大憐憫心， 教誡諸有情， 令如是修學， 咸離諸苦厄。 如我往昔時， 為求菩提故， 于酤胝劫中， 舍頭目髓腦， 珍寶及妻兒， 一切無愛戀。 若於我法中， 不能生諦信， 雖剃髮染衣， 愚忘真實相， 貪求名譽財， 為利養說法， 親近不律儀， 廢受持讀誦， 雖欲學沙門， 有失沙門行。」 佛說是語時， 是會人天眾， 有八十酤胝， 咸生悲憫心， 念彼如是人， 當沉淪惡趣， 同作如是言： 「我願于未來， 以菩提心力， 平等普護持。」 作如是語已， 三千大千界， 悉皆大震動， 諸天雨眾華。 於是國土中， 荊棘及便穢， 以此勝因緣，
【現代漢語翻譯】 現代漢語譯本： 諸惡完全沒有。 不處在胎臟之中，清凈地化生， 與無數的菩薩（Bodhisattva，指追求覺悟的修行者）們，都聚集在這個法會。 沒有諸多的聲聞（Śrāvaka，指聽聞佛法而證悟的修行者），也不聽聞他們的名字， 遠離各種惡劣的因緣，常常修習菩提（Bodhi，指覺悟）之行。 捨棄名聲和利養，不貪戀親近的人， 捐棄身命和財物，饒益有情的眾生。 用方便法門來說法，普遍地使眾生生起信心和理解， 如果有人能夠修習，就能證得佛的無上菩提。 安住在這個法中，不追求世間的快樂， 如佛所說的那樣修行，普遍地前往諸佛的國土， 常常生起恭敬之心，護持諸佛的佛法。 對於懷有嫉妒心的人，應當秘密地守護和幫助， 以廣大的憐憫心，教誡各種有情的眾生， 使他們如此修學，都遠離各種苦難。 就像我往昔的時候，爲了追求菩提的緣故， 在酤胝（koṭi，古代印度計數單位，表示千萬或億）劫中，捨棄頭、眼睛、骨髓和腦， 珍寶以及妻子兒女，一切都沒有愛戀。 如果在我的法中，不能生起真實的信心， 即使剃了頭髮，染了袈裟，愚昧地忘記了真實的相狀， 貪求名譽和錢財，爲了利養而說法， 親近不守戒律的人，廢棄受持讀誦佛經， 雖然想要學習沙門（Śrāmaṇa，指佛教出家修行者），卻失去了沙門的德行。 佛說這些話的時候，這個法會中的人天大眾， 有八十酤胝的人，都生起了悲憫之心， 想到那些這樣的人，將要沉淪到惡趣之中， 一同說這樣的話：『我願在未來， 以菩提心（Bodhicitta，指追求覺悟的心）的力量，平等地普遍護持他們。』 說完這些話之後，三千大千世界， 全都發生了大震動，諸天降下各種鮮花。 於是這個國土中，荊棘和污穢， 因為這個殊勝的因緣，
【English Translation】 English version: All evils are completely absent. They are not born from the womb, but arise purely by transformation, Gathered in this assembly are countless Bodhisattvas (Bodhisattva, beings who seek enlightenment). There are no Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the teachings) here, nor are their names mentioned, They stay away from all evil conditions, and constantly cultivate the path to Bodhi (Bodhi, enlightenment). They relinquish fame and gain, and are not attached to close relationships, They give up their bodies, lives, and possessions, benefiting sentient beings. They teach the Dharma with skillful means, universally inspiring faith and understanding, If one can practice in this way, one can attain the unsurpassed Bodhi of the Buddha. Abiding in this Dharma, they do not seek worldly pleasures, Practicing as the Buddha taught, they travel universally to the Buddha lands, Constantly generating a respectful mind, they protect and uphold the Buddhas' Dharma. For those who harbor jealousy, one should secretly protect and assist them, With great compassion, they admonish all sentient beings, Enabling them to cultivate in this way, so that all may be free from suffering. Just as in my past lives, for the sake of seeking Bodhi, In koṭis (koṭi, an ancient Indian unit of counting, representing ten million or one hundred million) of kalpas, I gave up my head, eyes, marrow, and brain, Treasures, as well as wife and children, I had no attachment to anything. If one cannot generate true faith in my Dharma, Even if one shaves their head and wears robes, foolishly forgetting the true nature of reality, Greedily seeking fame and wealth, teaching the Dharma for the sake of gain, Associating with those who do not uphold the precepts, abandoning the upholding, reciting, and studying of scriptures, Although wanting to learn as a Śrāmaṇa (Śrāmaṇa, a Buddhist renunciate), they have lost the conduct of a Śrāmaṇa. When the Buddha spoke these words, the assembly of humans and devas, Eighty koṭis of beings, all generated a compassionate mind, Thinking of those who are like this, who will sink into the evil realms, Together they said: 'I vow in the future, With the power of Bodhicitta (Bodhicitta, the mind of enlightenment), to equally and universally protect them.' After speaking these words, the three thousand great thousand worlds, All greatly trembled, and the devas rained down various flowers. Then in this land, thorns and filth, Because of this excellent cause,
一切皆除滅， 無異於諸天， 周遍悉清凈。 于未來世中， 有人聞如是， 摩訶衍曩者， 得最勝慧命。 十方天人眾， 歡喜咸恭敬， 讚歎大乘經， 種種諸妙義。 一切諸龍王， 夜叉羅剎眾， 舍除毒噁心， 皆恭敬供養。 若末世有情， 得聞此最上， 甚深智印經， 而能信解者， 其人所得福， 今略為譬喻。 如似殑伽沙， 為佛國土數， 滿中盛珍寶， 悉施供養佛， 修如是勝行， 過殑伽沙劫， 其所得功德， 不如聞於此， 無上智印門， 開導復演說， 所獲過於彼， 無量無邊數。 是福無形相， 非有為心知。 若因聞佛說， 微妙智印法， 發生菩提心， 與諸法相應， 依佛所宣說， 如說而修行； 又于末世中， 勤觀察護念， 樂於空寂處， 一心求解脫， 積集無數量， 勝善諸功德。 常以三種戒， 教授諸有情， 愛護憐憫心， 如母念其子， 歡喜柔軟音， 教令離怨賊。 于佛正法中， 不生顛倒想， 自他皆饒益， 速令至正覺。 若於三摩地， 廣大智印門， 能書寫受持， 讀誦正開演， 展轉授眾生， 自他
【現代漢語翻譯】 現代漢語譯本 一切都將被清除和消滅，如同諸天一樣，周遍而完全清凈。 在未來的世代中，如果有人聽聞到關於摩訶衍曩（Mahāyāna，大乘）的教義，就能獲得最殊勝的智慧和生命。 十方的天人和眾生，都歡喜並恭敬地讚歎大乘經典，以及其中種種精妙的意義。 一切的龍王，夜叉（Yaksa，一種鬼神）和羅剎（Rakshasa，一種惡鬼），都捨棄毒害和邪惡的心，全都恭敬地供養。 如果在末法時代，有眾生能夠聽聞到這最上乘、甚深的智印經，並且能夠相信和理解，那麼這個人所得到的福報，現在略作譬喻。 比如像恒河沙（殑伽沙，Ganges river sand）那樣多的佛國土，都裝滿了珍寶，全部用來供養佛，修習這樣殊勝的善行，經過像恒河沙那樣多的劫數，他們所得到的功德，還不如聽聞這無上的智印法門，並且開導和演說，所獲得的功德超過前者，無量無邊。 這種福報沒有形狀和相貌，不是有為的心所能瞭解的。 如果因為聽聞佛所說的微妙智印法，而生起菩提心（Bodhi-citta，覺悟之心），與諸法相應，依照佛所宣說的，如說修行；又在末法時代中，勤奮地觀察和守護正念，樂於空寂之處，一心求解脫，就能積集無數量的殊勝善功德。 常常以三種戒律，教授諸有情眾生，以愛護憐憫之心，如同母親思念自己的孩子一樣，用歡喜柔軟的言語，教導他們遠離怨恨和賊害。 對於佛的正法，不生起顛倒的妄想，自己和他人都能得到利益，迅速地到達正覺的境界。 如果對於三摩地（Samādhi，禪定），廣大智印法門，能夠書寫、受持、讀誦、正確地開演，輾轉傳授給眾生，自己和他人...
【English Translation】 English version Everything will be cleared and extinguished, like the heavens, completely pure throughout. In future generations, if someone hears about the Mahāyāna (Great Vehicle), they will obtain the most supreme wisdom and life. The gods and beings of the ten directions rejoice and respectfully praise the Mahāyāna sutras and all their subtle meanings. All the Dragon Kings, Yakshas (a type of spirit), and Rakshasas (a type of demon) abandon their poisonous and evil hearts, and all respectfully make offerings. If, in the degenerate age, sentient beings can hear this supreme, profound wisdom-seal sutra and can believe and understand it, then the merit they obtain can be illustrated with the following analogy. For example, if as many Buddha lands as there are sands in the Ganges River (Ganges river sand) were filled with treasures and all were offered to the Buddha, and one cultivated such supreme conduct for as many kalpas (aeons) as there are sands in the Ganges River, the merit obtained would not equal hearing this unsurpassed wisdom-seal Dharma, and guiding and expounding it. The merit gained surpasses the former by immeasurable, boundless numbers. This merit has no form or appearance and cannot be known by the conditioned mind. If, by hearing the Buddha's subtle wisdom-seal Dharma, one generates Bodhi-citta (the mind of enlightenment), corresponds with all dharmas, and cultivates according to the Buddha's teachings; and if, in the degenerate age, one diligently observes and protects right mindfulness, delights in quiet places, and single-mindedly seeks liberation, one will accumulate countless supreme good merits. Always teach sentient beings with the three kinds of precepts, with a heart of love and compassion, like a mother thinking of her child, using joyful and gentle words to teach them to stay away from hatred and thieves. In the Buddha's true Dharma, do not give rise to inverted thoughts, benefit both oneself and others, and quickly reach perfect enlightenment. If, regarding Samādhi (meditative absorption), the vast wisdom-seal Dharma, one can write, uphold, recite, correctly expound, and transmit it to sentient beings, oneself and others...
得開解， 亦令俱獲得， 勝善諸果報， 言議與思惟， 皆悉不能及， 是人鹹得生， 諸佛安樂國。 世尊見彼已， 而生親善想， 憐憫心護持， 歡喜而攝受。
爾時彌勒菩薩摩訶薩白佛言：「世尊！有幾乘性人而能受持此三摩地智印法門，于彼未來世之中護持正法，於是正法而生愛樂，能于如來秘密甚深智印法門而生信解、好樂修行？」
於時世尊語彌勒菩薩摩訶薩言：「彼五濁時惡世眾生，諸苦逼惱不可稱數，唯有菩薩於此惡世荷負正法而生信解，如是之人甚為希有。而彼末世諸眾生等常聞斗諍、妄言、綺語，或壞善根，於此智印最勝法門所有言說不能解了。唯有菩薩於是五濁惡世之中法欲滅時，于苦眾生慈念、憐憫，以諸方便饒益、攝受。如是諸人苦惱所逼，若無菩薩接化、引導，即于深法不能信解、受持、讀誦。」
於是彌勒菩薩摩訶薩白佛言：「善哉！世尊！意為憐憫、安樂有情，宣說如是甘露妙法，令彼未來一切眾生得是義利，生悲感心，愛樂修習。若彼菩薩得是法門，隨順如來最上勝行，堅固趣求，無有破壞無上道心，速能證得阿耨多羅三藐三菩提，契佛道中，相應勝行而不退舍。」
爾時世尊復語彌勒菩薩摩訶薩言：「若有菩薩已於往昔百世
【現代漢語翻譯】 得蒙開解， 也讓他們都獲得，殊勝美好的果報， 言語和思慮，都無法企及， 這些人都能往生到，諸佛的安樂國土。 世尊見到他們之後，生起親切友善的想法， 以憐憫心護持他們，歡喜地接納他們。 這時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，未來佛）對佛說：『世尊！有幾種根性的人能夠受持這三摩地智印法門（Samadhi Jnana Mudra Dharma，禪定智慧印記法門），在未來的世代中護持正法，對正法產生愛樂之心，能夠對如來秘密甚深的智印法門產生信心、理解，喜好修行？』 這時，世尊告訴彌勒菩薩摩訶薩說：『在那五濁惡世（five defilements and evil age）的眾生，諸多的痛苦逼迫難以計數，只有菩薩在這種惡世中承擔正法，併產生信心和理解，這樣的人非常稀有。而那些末世的眾生常常聽到爭鬥、妄語、綺語，或者破壞善根，對於這智印最殊勝法門的所有言說不能理解。只有菩薩在這五濁惡世之中，佛法將要滅絕的時候，對受苦的眾生慈悲憐憫，用各種方便來饒益和攝受他們。這樣的人被痛苦所逼迫，如果沒有菩薩接引和引導，就不能對深奧的佛法產生信心、理解、受持和讀誦。』 這時，彌勒菩薩摩訶薩對佛說：『太好了！世尊！您是爲了憐憫和安樂有情眾生，宣說這樣甘露般的妙法，讓未來的一切眾生得到這樣的利益，生起悲憫之心，喜愛修習。如果那些菩薩得到這個法門，隨順如來最上殊勝的修行，堅定地追求，不破壞無上的道心，就能迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），與佛道相應，殊勝的修行而不退舍。』 這時，世尊又告訴彌勒菩薩摩訶薩說：『如果有菩薩在過去百世
【English Translation】 Having been enlightened, Also enabling them all to obtain, excellent and virtuous karmic rewards, Speech and thought, cannot reach, These people will all be born in, the Buddhas' land of peace and joy. The World Honored One, having seen them, then generates thoughts of kindness and goodwill, With compassion protecting and upholding them, joyfully receiving them. At that time, Maitreya Bodhisattva Mahasattva (future Buddha) said to the Buddha: 'World Honored One! How many types of beings with what kind of nature are able to receive and uphold this Samadhi Jnana Mudra Dharma (Dharma of the Wisdom Seal of Samadhi), protect the Dharma in the future age, develop a love for the Dharma, and be able to generate faith, understanding, joy, and practice in the secret and profound Jnana Mudra Dharma of the Tathagata?' At that time, the World Honored One said to Maitreya Bodhisattva Mahasattva: 'In that evil age of the five defilements (five defilements and evil age), the sufferings that oppress sentient beings are countless. Only Bodhisattvas in this evil age bear the burden of the Dharma and generate faith and understanding. Such people are very rare. And those sentient beings of the degenerate age often hear of strife, false speech, and embellished speech, or destroy their roots of goodness, and are unable to understand all the words of this most supreme Dharma of the Wisdom Seal. Only Bodhisattvas in this evil age of the five defilements, when the Dharma is about to perish, have compassion and pity for suffering sentient beings, and use various skillful means to benefit and embrace them. Such people are oppressed by suffering, and if there are no Bodhisattvas to receive and guide them, they will not be able to generate faith, understanding, receive, uphold, and recite the profound Dharma.' At that time, Maitreya Bodhisattva Mahasattva said to the Buddha: 'Excellent! World Honored One! You are speaking such a sweet dew-like wonderful Dharma for the sake of compassion and peace for sentient beings, so that all sentient beings in the future may obtain such benefits, generate compassionate hearts, and love to practice. If those Bodhisattvas obtain this Dharma, follow the Tathagata's most supreme practice, firmly pursue it, do not destroy the unsurpassed mind of enlightenment, and can quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), be in accordance with the Buddha's path, and not retreat from the corresponding supreme practice.' At that time, the World Honored One again said to Maitreya Bodhisattva Mahasattva: 'If there are Bodhisattvas who in the past hundreds of lives
尊所親近恭敬，承事供養，發菩提心，種種善根，植眾德本，于彼未來濁惡世中，於此廣大無上菩提甚深妙義未能信解，於此廣大智印法門不能悟入。複次，彌勒！若有菩薩于往昔中千世尊所發菩提心，親近恭敬，種種善根，植種德本，如是菩薩于彼未來五濁世中雖遇善友，發菩提心，而於廣大智印法門微妙義理未能悟解，數起疑惑，不生愛樂，不能受持、讀誦、書寫、流通，亦復不能為人演說，令生信解。複次，彌勒！復有菩薩于往昔中，經百千佛發菩提心，種諸善根，植眾德本，于彼未來濁惡世中雖遇善友，發菩提心，於此廣大甚深最上智印法門信解微劣，于深遠義未能悟入，亦復不能受持、讀誦、為人稱讚及與講說如是無上廣大菩提甚深義利。複次，彌勒！若有菩薩乃至往昔於一酤胝佛所發菩提心，種諸善根，植眾德本，彼于未來末世之中雖遇善友，發菩提心，於此廣大微妙最勝智印法門雖復聽聞、書寫、讀誦、好樂受持，于甚深義未能解了，不能為人分別解說，于第一義大菩提心未能印定，於此智印三摩地門無所了悟。複次，彌勒！若有菩薩于彼往昔三十酤胝諸世尊所發菩提心，種諸善根，植眾德本，彼于未來末世之中雖遇善友，發菩提心，聞此廣大智印法門，亦能聽聞、讀誦、受持、書寫、流通、為人演說
【現代漢語翻譯】 現代漢語譯本 您所親近恭敬、承事供養的諸佛，併發菩提心（立志成佛之心），種植各種善根，培植眾多功德之本，在未來那個污濁罪惡的時代中，對於這廣大無上菩提甚深微妙的意義不能相信理解，對於這廣大智慧印證的法門不能領悟進入。 再者，彌勒（未來佛名）！如果有菩薩在過去千位佛前發過菩提心，親近恭敬諸佛，種植各種善根，培植功德之本，這樣的菩薩在未來五濁惡世中即使遇到善友，發起菩提心，但對於廣大智慧印證法門的微妙義理仍然不能領悟理解，常常產生疑惑，不生喜愛，不能接受奉持、讀誦、書寫、流通，也不能為他人演說，使他人產生信解。 再者，彌勒！又有菩薩在過去，經歷百千佛前發菩提心，種植各種善根，培植眾多功德之本，在未來污濁罪惡的時代中，即使遇到善友，發起菩提心，對於這廣大甚深最上的智慧印證法門，信解非常微弱，對於深遠的意義不能領悟進入，也不能接受奉持、讀誦、為他人稱讚以及講說這樣無上廣大的菩提甚深義利。 再者，彌勒！如果有菩薩乃至過去在一俱胝（一千萬）佛前發菩提心，種植各種善根，培植眾多功德之本，他在未來末法時代中即使遇到善友，發起菩提心，對於這廣大微妙最殊勝的智慧印證法門，即使聽聞、書寫、讀誦、喜愛奉持，對於甚深的意義仍然不能理解，不能為他人分別解說，對於第一義的大菩提心不能印證確定，對於這智慧印證的三摩地（禪定）法門沒有領悟。 再者，彌勒！如果有菩薩在過去三十俱胝（三億）諸世尊前發菩提心，種植各種善根，培植眾多功德之本，他在未來末法時代中即使遇到善友，發起菩提心，聽聞這廣大智慧印證法門，也能聽聞、讀誦、受持、書寫、流通、為他人演說。
【English Translation】 English version Those whom you have approached with reverence and respect, served and made offerings to, who have generated the Bodhi-mind (the mind set on enlightenment), planted various roots of goodness, and cultivated numerous foundations of virtue—in that future age of turbidity and evil, they will be unable to believe and understand the profound and subtle meaning of this vast, unsurpassed Bodhi, and will be unable to awaken to and enter this vast Dharma-seal of wisdom. Furthermore, Maitreya (name of a future Buddha)! If there are Bodhisattvas who, in the past, generated the Bodhi-mind in the presence of a thousand Buddhas, approached them with reverence and respect, planted various roots of goodness, and cultivated foundations of virtue, such Bodhisattvas, even if they encounter good friends in that future age of the five turbidities and generate the Bodhi-mind, will still be unable to awaken to and understand the subtle meaning of the vast Dharma-seal of wisdom, frequently give rise to doubts, do not generate love and joy, and are unable to receive, uphold, recite, write, and circulate it, nor are they able to expound it for others, causing them to generate faith and understanding. Furthermore, Maitreya! Again, there are Bodhisattvas who, in the past, generated the Bodhi-mind in the presence of hundreds of thousands of Buddhas, planted various roots of goodness, and cultivated numerous foundations of virtue. In that future age of turbidity and evil, even if they encounter good friends and generate the Bodhi-mind, their faith and understanding in this vast, profound, and supreme Dharma-seal of wisdom will be very weak, and they will be unable to awaken to and enter its profound meaning, nor will they be able to receive, uphold, recite, praise it for others, and explain such unsurpassed, vast Bodhi's profound meaning and benefit. Furthermore, Maitreya! If there are Bodhisattvas who, even in the past, generated the Bodhi-mind in the presence of one koti (ten million) Buddhas, planted various roots of goodness, and cultivated numerous foundations of virtue, they, in that future age of decline, even if they encounter good friends and generate the Bodhi-mind, although they hear, write, recite, cherish, and uphold this vast, subtle, and supreme Dharma-seal of wisdom, will still be unable to understand its profound meaning, unable to explain it separately for others, unable to confirm and establish the great Bodhi-mind of the first meaning, and will have no understanding of this Samadhi (meditative absorption) gate of the wisdom-seal. Furthermore, Maitreya! If there are Bodhisattvas who, in the past, generated the Bodhi-mind in the presence of thirty koti (three hundred million) Buddhas, planted various roots of goodness, and cultivated numerous foundations of virtue, they, in that future age of decline, even if they encounter good friends and generate the Bodhi-mind, upon hearing this vast Dharma-seal of wisdom, will also be able to hear, recite, uphold, write, circulate, and expound it for others.
，然于智印三摩地法無決定心任持、印可，不能成就真實義利。
「複次，彌勒！若有菩薩於八十酤胝諸世尊所聞此最上三摩地法，如說修行，復能化利諸有情類，悉令信受，於是佛所發菩提心，種諸善根，植眾德本，于彼未來末世之中菩提心力，聞是廣大甚深智印無上法門而能解了、受持、讀誦、書寫、流通、為人解說，深心愛樂，堪任護持，令速圓滿。於是微妙三摩地門正解了已，於一切法悉皆通達。復于無上菩提、廣大法中離諸分別，摧伏一切諸惡魔怨，破壞一切不善業障，無量劫中隨有所造諸苦因行，于未來世當受報者，皆得解脫。又于往昔造不善因，至后惡世法欲滅時，善心微劣，破壞正法，樂著外道、世俗言教，增長戲論，行非法行，出無義言，不擇高下，多所貪求諸惡有情，見不恭敬，輕慢凌辱，于自所須一切乏少。如是苦因由此一生證悟勝法大功德力，皆得除滅。復由往昔親近供養如上所說一切諸佛所集善根，于彼未來末世之中發菩提心，而能任持是三摩地最勝法門，離諸苦縛，得不退轉，三業堅固，不生散亂，精進趣求菩提聖果。
「複次，彌勒！若諸菩薩于往昔中造不善業，應墮惡道，于彼未來末世之中法欲滅時，聞是法門，好樂受持，以是因緣或以病苦怖畏交煎，先世罪業即得除
【現代漢語翻譯】 現代漢語譯本：然而，如果對於智印三摩地（jnana-mudra-samadhi，智慧印契三摩地）的法沒有堅定的信心去任持、印可，就不能成就真實的利益。
『再者，彌勒（Maitreya，未來佛）！如果有菩薩在八十俱胝（koti，印度計數單位，千萬）諸世尊處聽聞此最上三摩地法，如所說般修行，又能教化利益一切有情眾生，使他們都信受，于這些佛所發菩提心，種下各種善根，植立眾多功德之本，在未來末世之中，憑藉菩提心的力量，聽聞這廣大甚深的智印無上法門，而能夠理解、接受、持誦、書寫、流通、為人解說，內心深切地喜愛，能夠勝任護持，使之迅速圓滿。於是，對於這微妙的三摩地門正確理解之後，對於一切法都能通達。又在無上菩提、廣大的佛法中遠離各種分別，摧伏一切諸惡魔怨，破壞一切不善的業障，在無量劫中所造的各種痛苦之因，于未來世應當承受果報的，都能得到解脫。又因為往昔造下的不善之因，到了後世惡世佛法將要滅亡之時，善心微弱，破壞正法，喜歡執著于外道、世俗的言論教導，增長戲論，行持非法之行，說出沒有意義的話，不選擇高下，貪求很多東西的諸惡有情，見到不恭敬，輕慢，對於自己所需要的一切都感到缺乏。這樣的苦因，由此一生證悟殊勝佛法的大功德力量，都能消除滅盡。又由於往昔親近供養如上所說的一切諸佛所積聚的善根，在未來末世之中發起菩提心，而能夠任持這三摩地最殊勝的法門，脫離各種痛苦的束縛，得到不退轉，身口意三業堅固，不生散亂，精進地追求菩提聖果。
『再者，彌勒！如果各位菩薩在往昔造作不善之業，應當墮入惡道，在未來末世佛法將要滅亡之時，聽聞此法門，喜愛受持，因為這個因緣，或者因為病苦、怖畏交相煎熬，先世的罪業就能消除。
【English Translation】 English version: However, if there is no firm resolve to uphold and endorse the Jnana-mudra-samadhi (wisdom seal samadhi) Dharma, one cannot achieve true benefit.
『Furthermore, Maitreya (future Buddha)! If there are Bodhisattvas who hear this supreme Samadhi Dharma from eighty koti (Indian counting unit, ten million) Buddhas, practice as taught, and are also able to transform and benefit all sentient beings, causing them all to believe and accept it, generate the Bodhi mind at these Buddhas' places, plant various roots of goodness, and establish the foundations of many virtues, then in the future degenerate age, by the power of the Bodhi mind, upon hearing this vast and profound Jnana-mudra unsurpassed Dharma gate, they will be able to understand, accept, uphold, recite, write, circulate, explain it to others, deeply cherish it, be capable of protecting it, and quickly bring it to perfection. Thus, having correctly understood this subtle Samadhi gate, they will be able to comprehend all Dharmas. Moreover, in the unsurpassed Bodhi and vast Dharma, they will be free from all discriminations, subdue all evil demons and enemies, destroy all unwholesome karmic obstacles, and all the causes of suffering created in countless kalpas, which are to be reaped in future lives, will be liberated. Furthermore, due to the unwholesome causes created in the past, when the Dharma is about to perish in the evil age of the future, with weak good intentions, they will destroy the true Dharma, delight in adhering to external paths and worldly teachings, increase frivolous discussions, engage in unlawful conduct, utter meaningless words, not discerning high or low, greedily seeking many things, showing disrespect to **, and belittling ** , and feeling lacking in everything they need. Such causes of suffering, through the great meritorious power of realizing the supreme Dharma in this life, will all be eliminated. Moreover, due to the roots of goodness accumulated in the past by closely approaching and making offerings to all the Buddhas mentioned above, in the future degenerate age, they will generate the Bodhi mind and be able to uphold this supreme Samadhi Dharma gate, be freed from all bonds of suffering, attain non-retrogression, have firm body, speech, and mind, not be scattered, and diligently seek the sacred fruit of Bodhi.
『Furthermore, Maitreya! If there are Bodhisattvas who have created unwholesome karma in the past and should fall into evil realms, when the Dharma is about to perish in the future degenerate age, upon hearing this Dharma gate, they will delight in accepting and upholding it. Because of this cause, or because of being tormented by illness and fear, the sins of previous lives will be eliminated.
滅。諸根不具，受諸苦惱；生邪見家，顓愚聚會；生下賤家，為人所使；生貧窮家，衣食歉乏；生慳貪家，不能拯濟；若有所說，人不信受；王法所加，怨敵會遇；親知厭棄，心多憂惱；慈悲法會而多障阻；縱慾說法，人不樂聞；所欲資生飲食、衣服、臥具、醫藥及看視人，不逢惠施；貧窮親附，豪富棄捐；或被惡人來相嬈亂、憎嫉、殘害；所修善法不能增長；或於夢中見諸惡相。以是輕微諸苦逼迫，先世罪業即得消滅。業障滅已，設遇苦緣及諸怨賊不能為害；與魔相隨雖不遠離，而能了知諸魔境界；于諸名聞及與利養心不愛樂；為人親近及以恭敬、尊重、讚歎不以為喜；修諸善行，惠施有情，不生慳吝而求解脫；守護尸羅，無所毀壞；修忍辱行，饒益有情，拔苦與樂；修精進行，策勵三業，勤求眾善，離諸惡欲；修習禪定，散亂不生；以大智慧悟諸法性；方便願力利樂有情；聞無量法，心無忘失；修種種善，為利有情；於世樂果不生希望；令諸眾生速登彼岸。
「複次，彌勒！彼諸菩薩曾於往昔百世尊所發菩提心，真實平等，種種善根，植眾德本，離諸苦縛。由為末世諸惡眾生而來惱害，不能於此信解、修習，何況末世諸惡眾生，不種善根，迷惑散亂而能覺悟！是故末世諸不善人，於此最勝甚深之法不能信受
【現代漢語翻譯】 現代漢語譯本 滅盡。諸根不全，遭受各種苦惱；出生于持有邪見的家庭，聚集在一起的都是愚昧之人；出生于**（此處原文缺失，無法翻譯）家，受人驅使；出生于貧窮的家庭，衣食不足；出生于吝嗇貪婪的家庭，不能救濟他人；如果有所說，人們不相信接受；遭受王法的懲罰，遭遇怨敵；親人朋友厭惡拋棄，心中充滿憂愁煩惱；慈悲的法會多有障礙阻撓；即使想要說法，人們也不喜歡聽聞；所需要的資生之物，如飲食、衣服、臥具、醫藥以及看護之人，得不到施捨；貧窮的人親近，豪富的人拋棄；或者被惡人來擾亂、憎恨嫉妒、殘害；所修的善法不能增長；或者在夢中見到各種惡相。因為這些輕微的苦難逼迫，過去世的罪業就能得以消滅。業障消滅之後，即使遇到苦難的因緣以及各種怨賊也不能造成傷害；與魔相隨雖然不能遠離，卻能夠了解各種魔的境界；對於各種名聲以及利益供養，心中不貪愛；被人親近以及恭敬、尊重、讚歎，不因此而歡喜；修習各種善行，佈施給有情眾生，不生慳吝之心而求解脫；守護戒律，沒有毀壞；修習忍辱，饒益有情眾生，拔除痛苦給予快樂；修習精進，策勵身口意三業，勤奮追求各種善事，遠離各種邪惡的慾望；修習禪定，不生散亂；以大智慧領悟各種法的本性；以方便和願力利益有情眾生；聽聞無量的佛法，心中沒有忘失；修習種種善行，爲了利益有情眾生；對於世間的快樂果報不生希望；令各種眾生迅速登上彼岸。 『再者，彌勒（Maitreya，未來佛）！那些菩薩曾經在過去百世的佛陀面前發菩提心，真實平等，種植各種善根，積累各種功德根本，脫離各種痛苦的束縛。因為末世各種邪惡的眾生來惱害他們，不能夠對此產生信心、理解、修習，更何況末世各種邪惡的眾生，不種植善根，迷惑散亂而能夠覺悟！因此末世各種不善良的人，對於這種最殊勝甚深的佛法不能夠相信接受。』
【English Translation】 English version Extinction. With incomplete faculties, suffering various afflictions; born into families with wrong views, gatherings of the foolish; born into ** (missing information in the original text, unable to translate) families, being used by others; born into poor families, lacking clothing and food; born into miserly and greedy families, unable to provide relief; if they say anything, people do not believe or accept it; subjected to the punishment of the king's law, encountering enemies; abandoned by relatives and friends, with hearts full of sorrow and distress; compassionate Dharma assemblies often obstructed; even if they want to preach the Dharma, people do not enjoy listening; the necessities of life, such as food, clothing, bedding, medicine, and caregivers, are not bestowed; the poor draw near, while the wealthy abandon them; or they are disturbed, hated, envied, and harmed by evil people; the good deeds they cultivate cannot grow; or they see various evil omens in their dreams. Because of these slight sufferings, the sins of past lives can be extinguished. After karmic obstacles are extinguished, even if they encounter difficult circumstances and various enemies, they cannot be harmed; although they cannot stay away from being with demons, they can understand the realms of various demons; they do not love fame and fortune; they are not happy when people are close to them and show respect, reverence, praise; they cultivate various good deeds, give to sentient beings, do not generate stinginess, and seek liberation; they guard the precepts without breaking them; they cultivate patience, benefit sentient beings, remove suffering and give happiness; they cultivate diligence, encourage the three karmas of body, speech, and mind, diligently seek various good deeds, and stay away from various evil desires; they cultivate meditation, and do not generate distraction; with great wisdom, they realize the nature of all dharmas; with skillful means and vows, they benefit sentient beings; they hear immeasurable Dharma, and do not forget it in their hearts; they cultivate various good deeds for the benefit of sentient beings; they do not hope for worldly happiness; they enable all sentient beings to quickly reach the other shore. 『Furthermore, Maitreya (the future Buddha)! Those Bodhisattvas once generated the Bodhi mind in the presence of Buddhas in the past hundred lives, truly and equally, planted various good roots, accumulated various roots of merit, and escaped from various bonds of suffering. Because various evil beings in the degenerate age come to harass them, they cannot generate faith, understanding, and practice in this; how much more so for various evil beings in the degenerate age, who do not plant good roots, are confused and scattered, and can awaken! Therefore, various unkind people in the degenerate age cannot believe and accept this most supreme and profound Dharma.』
、如理修學。
「複次，彌勒！若諸菩薩能於是法深生信解，志意堅固，被忍辱鎧，降伏諸魔，長時修行，保護任持，不生退屈，廣大智慧、無量善法從此法生，一心希求無上菩提，唸唸相應，堅固不捨。復于未來敷演妙義，精進不倦，究竟護持是三摩地最上法門，了達一切善惡事業，安住法中勤修眾行。」
佛說大乘智印經卷第四 大正藏第 15 冊 No. 0634 佛說大乘智印經
佛說大乘智印經卷第五
西天寶輪大師賜紫沙門金總持等奉 詔譯
爾時歡喜王菩薩、彌勒菩薩、妙吉祥菩薩，並六十不可思議菩薩摩訶薩等，在大眾中而為上首，合掌恭敬，咸白佛言：「大悲世尊！我等今者得聞如是微妙勝法，于彼未來堅固守護，教諸眾生髮無上慧，於此勝法如說而行，遠離諸惡，不生憍慢，亦不貢高，無有諂曲、愛憎之心，于彼自他怨親之境悉皆平等，于諸如來無數酤胝百千萬億那庾多劫所得無上大法總持智印法要，愛樂受持、書寫、讀誦，乃至展轉相續流通而無間斷。」
於時世尊聞是歡喜王菩薩、彌勒菩薩、妙吉祥菩薩，並六十不可思議菩薩摩訶薩等，發生無上護正法心，安樂眾生利益語已，于大眾中以清凈音而說偈言：
「種諸善根離諂慢， 寂靜安住
【現代漢語翻譯】 現代漢語譯本 如理修學。
『再者，彌勒（Maitreya）！如果各位菩薩能對這個法門深信不疑，意志堅定，披上忍辱的鎧甲，降伏各種魔障，長期修行，保護和堅持這個法門，不產生退縮，廣大的智慧和無量的善法都從此法門產生，一心希求無上菩提（Anuttara-samyak-sambodhi），唸唸相應，堅固不捨。並且在未來敷演這個法門的妙義，精進而不懈怠，最終護持這個三摩地（Samadhi）最上法門，了達一切善惡事業，安住在法中勤奮地修行各種行為。』
《佛說大乘智印經》卷第四 大正藏第 15 冊 No. 0634 《佛說大乘智印經》
《佛說大乘智印經》卷第五
西天寶輪大師賜紫沙門金總持等奉 詔譯
當時，歡喜王菩薩（Ananda-rāja Bodhisattva）、彌勒菩薩（Maitreya Bodhisattva）、妙吉祥菩薩（Mañjuśrī Bodhisattva），以及六十位不可思議的菩薩摩訶薩（Bodhisattva-mahāsattva）等，在大眾中作為領導者，合掌恭敬，一同對佛說：『大悲世尊！我們現在有幸聽聞如此微妙殊勝的法門，在未來會堅定地守護它，教導眾生髮起無上智慧，對於這個殊勝的法門如所說的那樣去實行，遠離各種惡行，不產生驕傲自滿，也不貢高自大，沒有諂媚虛偽和愛憎之心，對於自己、他人、怨家和親人的境遇都一視同仁，對於諸位如來無數酤胝百千萬億那庾多劫所證得的無上大法總持智印法要，喜愛、樂於接受和奉持、書寫、讀誦，乃至輾轉相續流通而沒有間斷。』
當時，世尊聽聞歡喜王菩薩（Ananda-rāja Bodhisattva）、彌勒菩薩（Maitreya Bodhisattva）、妙吉祥菩薩（Mañjuśrī Bodhisattva），以及六十位不可思議的菩薩摩訶薩（Bodhisattva-mahāsattva）等，發起無上護持正法之心，爲了安樂眾生而說了利益之語后，在大眾中用清凈的聲音說了偈語：
『種植各種善根遠離諂媚和傲慢， 寂靜地安住』
【English Translation】 English version Practicing and Studying in Accordance with the Truth.
『Furthermore, Maitreya! If these Bodhisattvas can deeply believe and understand this Dharma, have firm resolve, wear the armor of patience, subdue all demons, practice for a long time, protect and uphold it, not give rise to discouragement, vast wisdom and immeasurable good Dharmas will arise from this Dharma, wholeheartedly seeking unsurpassed Bodhi (Anuttara-samyak-sambodhi), with every thought in accordance, firmly and unyieldingly. Moreover, in the future, they will expound the wonderful meaning of this Dharma, diligently and tirelessly, ultimately protecting and upholding this supreme Dharma method of Samadhi, understanding all good and evil deeds, abiding in the Dharma and diligently cultivating all practices.』
The Sutra of the Buddha's Discourse on the Great Vehicle Wisdom Seal, Volume 4 Taisho Tripitaka Volume 15 No. 0634 The Sutra of the Buddha's Discourse on the Great Vehicle Wisdom Seal
The Sutra of the Buddha's Discourse on the Great Vehicle Wisdom Seal, Volume 5
Translated by the Purple-Robed Shramana Jin Zongchi, etc., by Imperial Order, bestowed by the Great Master Baolun of the Western Heaven
At that time, Ananda-rāja Bodhisattva, Maitreya Bodhisattva, Mañjuśrī Bodhisattva, and sixty inconceivable Bodhisattva-mahāsattvas, etc., being the leaders in the assembly, with palms joined in reverence, all said to the Buddha: 『Great Compassionate World Honored One! We are now fortunate to hear such a subtle and supreme Dharma, and in the future, we will firmly protect it, teach all beings to generate unsurpassed wisdom, practice this supreme Dharma as it is said, stay away from all evil deeds, not give rise to arrogance, nor be conceited, without flattery or hatred, treating all situations of self, others, enemies, and relatives equally, and for the unsurpassed Great Dharma Total Retention Wisdom Seal Dharma essence obtained by all the Tathagatas in countless kotis of hundreds of thousands of millions of nayutas of kalpas, we will love, be happy to accept and uphold, write, read, and recite, and even transmit it continuously without interruption.』
At that time, the World Honored One, hearing that Ananda-rāja Bodhisattva, Maitreya Bodhisattva, Mañjuśrī Bodhisattva, and sixty inconceivable Bodhisattva-mahāsattvas, etc., had generated the unsurpassed mind of protecting the Right Dharma, and after speaking words of benefit to bring peace and happiness to sentient beings, spoke the following verse in the assembly with a pure voice:
『Planting all kinds of good roots, away from flattery and arrogance, Abiding peacefully in stillness』
無諸惡， 深忍堅固不動搖， 常正憶念于勝慧。 如是安住具大力， 而能守護法財聚， 離諸惡行無過患， 不為名聞與利養。 無有諍訟離染著， 普皆平等如虛空， 如是之人能守護， 漸次得成此三昧。 深忍堅固樂菩提， 晝夜精進無懈廢， 守護威儀離諸惡， 于甚深法而增長。 世間一切諸財寶， 眷屬親姻無所愛， 悉皆厭舍離諸著， 無怨親想心平等， 如是之人得成就， 無上大寶三摩地。 于晝夜中勤精進， 能於是法生覺悟， 尊重恭敬于善友， 歡喜稱讚是三昧， 能解世間無盡法， 故於染境無所著。 印忍諸法心清凈， 如百酤胝日光照， 智慧光明破諸暗， 能入如是深法義。 是人智解離諸著， 猶如日月處虛空， 與大雪山等堅厚， 鎮壓大地能莊嚴； 亦如釋梵轉輪王， 有大威儀人恭敬， 亦名無上大醫王， 能除種種諸病苦。 盡諸業障心清凈， 摧破魔羅諸眷屬， 漸次成就他心智， 了別種種差別心， 憶念過去那庾劫， 滅除煩惱熾盛火。 此人善逝所稱讚， 證悟菩提真空理， 能入如來智印門， 獲諸無邊諸寶藏。 了達名相無自性， 不著空有
【現代漢語翻譯】 現代漢語譯本 沒有各種邪惡， 以深刻的忍耐力堅定不動搖，常常以正直的心憶念殊勝的智慧。 像這樣安住且具有強大力量，就能守護佛法的財富， 遠離各種惡行沒有過失和禍患，不爲了名聲和利益。 沒有爭論訴訟，遠離污染和執著，普遍平等對待一切如同虛空， 像這樣的人能夠守護正法，逐漸成就這種三昧（Samadhi，禪定）。 以深刻的忍耐力堅定地喜愛菩提（Bodhi，覺悟），日夜精進沒有懈怠和荒廢， 守護威儀遠離各種邪惡，對於甚深的佛法不斷增長。 世間一切的財寶，眷屬和親人都沒有所愛， 完全厭棄捨離各種執著，沒有怨恨和親疏之分，心懷平等， 像這樣的人能夠成就無上大寶三摩地（Samadhi，禪定）。 在白天和夜晚都勤奮精進，能夠對這種佛法產生覺悟， 尊重恭敬善知識，歡喜稱讚這種三昧（Samadhi，禪定）， 能夠理解世間無盡的佛法，所以在染污的環境中沒有執著。 以印可和忍耐來對待諸法，內心清凈，如同百千俱胝（Koti，印度計數單位）的日光照耀， 智慧的光明破除各種黑暗，能夠進入這樣甚深的佛法義理。 這個人以智慧理解而遠離各種執著，猶如太陽和月亮處在虛空之中， 像大雪山一樣堅定厚重，鎮壓大地能夠莊嚴世界； 也像釋提桓因（Śakra，帝釋天）和轉輪聖王一樣，具有盛大的威儀，受人恭敬， 也稱為無上大醫王，能夠去除各種疾病和痛苦。 消除各種業障，內心清凈，摧毀魔羅（Māra，魔）的各種眷屬， 逐漸成就他心智，瞭解種種不同的心念， 憶念過去那由他（Nayuta，印度計數單位）劫的事情，滅除煩惱熾盛的火焰。 這個人受到善逝（Sugata，佛陀的稱號）的稱讚，證悟菩提（Bodhi，覺悟）的真空之理， 能夠進入如來的智慧印記之門，獲得各種無邊的寶藏。 完全通達名相沒有自性，不執著于空和有。
【English Translation】 English version Without all evils, With deep patience, firm and unshakeable, constantly and rightly mindful of supreme wisdom. Abiding thus, possessing great strength, able to guard the accumulation of Dharma wealth, Free from all evil deeds, without fault or harm, not for fame or gain. Without strife or contention, free from defilement and attachment, universally equal like the void, Such a person can guard the Dharma, gradually attaining this Samadhi (禪定). With deep patience, firmly delighting in Bodhi (覺悟), diligent day and night without懈怠 or waste, Guarding demeanor, free from all evils, increasing in the profound Dharma. All the treasures of the world, relatives and kin, without any attachment, Completely renouncing and abandoning all attachments, without thoughts of enmity or affection, with a mind of equality, Such a person can achieve the unsurpassed great treasure Samadhi (禪定). Diligently striving day and night, able to awaken to this Dharma, Respecting and revering good friends, joyfully praising this Samadhi (禪定), Able to understand the endless Dharma of the world, therefore without attachment to defiled realms. Enduring all Dharmas with acceptance, the mind pure, like the light of a hundred Koti (印度計數單位) suns, The light of wisdom shattering all darkness, able to enter such profound Dharma meanings. This person, with wisdom and understanding, is free from all attachments, like the sun and moon in the void, As firm and solid as the great Snow Mountain, suppressing the earth, able to adorn the world; Also like Śakra (帝釋天) and a Cakravartin (轉輪聖王), with great majesty, revered by people, Also named the unsurpassed great physician, able to remove all kinds of sickness and suffering. Exhausting all karmic obstacles, the mind pure, destroying all the retinues of Māra (魔), Gradually achieving the wisdom of knowing others' minds, discerning all kinds of different thoughts, Remembering past Nayuta (印度計數單位) kalpas, extinguishing the blazing fire of afflictions. This person is praised by the Sugata (佛陀的稱號), realizing the emptiness of Bodhi (覺悟), Able to enter the gate of the Tathagata's wisdom seal, obtaining all boundless treasures. Fully understanding that names and forms have no inherent nature, not attached to emptiness or existence.
處中道， 觀察五蘊如塵幻， 印證四大體非真， 一切有為皆生滅， 妄心造作成輪迴。 勝智三昧性寂靜， 離諸分別難思議， 湛然三世本自如， 無去無來無所動。 若見末世邪見人， 于佛正法著空有， 又復於此無所證， 自言我得法性空， 是各增長眾生見， 世世遠離菩提心， 復見有人隨順學， 涕淚悲泣身毛舉。 又復末世諸釋種， 具諸衰損無威儀， 為求菩提而出家， 于彼菩提不安住， 破戒破見毀威儀， 晝夜親近不善人， 為貪利養及資生， 所得還將利親族， 如渡大海失浮囊， 是必遙觀彼岸遠。 其有上乘真釋子， 棄捨如是諸世間， 猶如蓮華出淤泥， 本性清凈無所染。 我今教汝歡喜王， 應當正念常守護， 摧伏妄想生真智， 於此希求具眾德， 精進修學無懈怠， 是即名為諸佛子。 譬如世間穀麥種， 數如河沙那庾多， 以此種子致良田， 展轉相生無量劫， 所得子實莫可量， 算數譬喻尚不及， 如是展轉盡東方， 河沙數種亦如是， 乃至十方佛國土， 所種子實無差別。 如是一種為一佛， 一佛設復有百頭， 一頭而現於百舌， 共贊如來
【現代漢語翻譯】 現代漢語譯本 處於中道， 觀察五蘊（panca-skandha，色、受、想、行、識）如塵土幻影，印證四大（四大元素：地、水、火、風）的本體並非真實， 一切有為法都是生滅變化的，虛妄的心念造作了輪迴。 殊勝智慧的三昧（samadhi，禪定）本性寂靜，遠離各種分別念，難以思議， 清澈明凈的過去、現在、未來三世本來就是如此，沒有來去，也沒有動搖。 如果見到末法時代持有邪見的人，對於佛的正法執著于空或有， 又對此一無所證悟，卻自稱我已證得法性空， 這些都是在增長眾生的邪見，世世代代遠離菩提心（bodhicitta，覺悟之心）， 又見到有人隨順學習佛法，感動得涕淚悲泣，全身汗毛豎立。 又在末法時代的各位釋迦族的後裔，具足各種衰損，沒有威儀， 爲了尋求菩提（bodhi，覺悟）而出家，卻在那菩提上不安住， 破壞戒律，破除正見，毀壞威儀，日夜親近不善之人， 爲了貪圖利養和生活所需，所得的供養又拿去利益親族， 如同渡過大海時丟失了救生囊，必定遙遙地觀望彼岸的遙遠。 其中有修習上乘佛法的真正的佛弟子，拋棄像這樣的世間俗事， 猶如蓮花出於污泥，本性清凈，沒有被污染。 我現在教導你歡喜王，應當以正念常常守護， 摧伏虛妄的念想，生起真正的智慧，在此希求具足各種功德， 精進修學，沒有懈怠，這就是所謂的諸佛之子。 譬如世間的穀麥種子，數量如恒河沙那樣多，甚至更多（那庾多，nayuta，極大的數字單位）， 用這些種子種植在良田里，輾轉相生，經歷無量劫， 所得到的果實多得不可衡量，用算術和比喻都無法表達， 像這樣輾轉相生，直到東方，恒河沙數般的種子也是如此， 乃至十方佛國土，所種的種子和果實都沒有差別。 如同一顆種子代表一位佛，一位佛假設有一百個頭， 一個頭又現出一百條舌頭，共同讚歎如來（Tathagata，佛的稱號）。
【English Translation】 English version Abiding in the Middle Way, Observe the five skandhas (panca-skandha, form, feeling, perception, mental formations, and consciousness) as dust and illusion, confirming that the essence of the four great elements (earth, water, fire, and wind) is not real, All conditioned phenomena are subject to arising and ceasing; deluded thoughts create samsara (cyclic existence). The samadhi (samadhi, meditative absorption) of supreme wisdom is inherently tranquil, free from all discriminations, and inconceivable, The limpid and clear three times—past, present, and future—are originally as they are, without going or coming, without any movement. If you see people in the degenerate age holding wrong views, clinging to emptiness or existence regarding the Buddha's true Dharma, And further, without any realization of this, they claim, 'I have attained the emptiness of Dharma-nature,' These are all increasing the views of sentient beings, distancing themselves from bodhicitta (bodhicitta, the mind of enlightenment) in every lifetime, And further, seeing someone learning in accordance with the Dharma, weeping with sorrow, with hair standing on end. Moreover, in the degenerate age, those of the Shakya lineage possess all kinds of decline, lacking dignity, Leaving home to seek bodhi (bodhi, enlightenment), yet not abiding in that bodhi, Breaking precepts, destroying right views, ruining dignity, associating with unwholesome people day and night, For the sake of greed for gain and livelihood, taking what they receive and benefiting their relatives, Like losing a life raft while crossing the great ocean, they will surely gaze afar at the distant shore. Among them, there are true disciples of the Buddha who practice the supreme vehicle, abandoning such worldly affairs, Like a lotus flower emerging from the mud, their inherent nature is pure, unsoiled. I now teach you, King Joyful, you should constantly guard with right mindfulness, Subduing deluded thoughts, generating true wisdom, seeking to possess all virtues in this, Diligently studying and practicing without懈怠, this is what is called the sons of the Buddhas. For example, the seeds of grains and wheat in the world are as numerous as the sands of the Ganges River, even more so (nayuta, nayuta, an extremely large numerical unit), Using these seeds to plant in fertile fields, turning and growing, experiencing countless kalpas (aeons), The fruits obtained are immeasurable, beyond calculation and analogy, Turning and growing like this, until the East, the seeds as numerous as the sands of the Ganges are also like this, Even the Buddha lands of the ten directions, the seeds and fruits planted are no different. Like one seed representing one Buddha, if one Buddha has a hundred heads, One head manifests a hundred tongues, together praising the Tathagata (Tathagata, title of a Buddha).
三摩地， 于彼殑伽沙劫中， 亦復宣說不能盡。 如將芥子等須彌， 又如纖草敵空界， 或以毛頭一滴水， 用對無涯四大海， 如是功德共較量， 譬如算數不能及， 應當於此甚深經， 長時精進而修學。」
爾時歡喜王菩薩、彌勒菩薩、妙吉祥菩薩，並六十不可思議菩薩摩訶薩等，聞佛世尊說是偈已，發起堅固大菩提心，踴躍精進，復白佛言：「大悲世尊！所有第一義諦、最勝涅槃甚深法義，我等眾會雖生信心，未能深解。惟愿世尊為我等輩分別解說！」
於時世尊以一圓音，語歡喜王菩薩、彌勒菩薩、妙吉祥菩薩，並六十不可思議菩薩摩訶薩等言：「善男子！如是勝法本來寂靜，離諸分別，絕諸戲論，假有名言，顯示宣說。」
諸菩薩言：「大悲世尊！云何此法離諸分別，絕諸戲論，假有言說，方便顯示？」
佛告善男子：「如是勝法雖有言說，體不可得，故無分別。云何此法體不可得？以是勝法無修、無作，故不可得。云何此法無修、無作？以是勝法本無生滅，故非修作。云何此法無有生滅？以是勝法性離所取，亦非能取，故無生滅。云何此法無能所取？以是勝法無住、無處。云何此法而無住處？以是勝法無變易相，故無住處。云何此法無變易相？以是
{ "translations": [ "現代漢語譯本", "三摩地（Samadhi，禪定），", "即使在恒河沙數般的劫數中，也無法完全述說它的功德。", "好比用芥子來比擬須彌山（Sumeru，佛教中的聖山），又如用一根細草來比擬整個虛空，", "或者用一根毛髮上的水滴來比擬無邊無際的四大海，", "這樣來衡量三摩地的功德，也遠遠超過了算數所能達到的範圍，", "所以應當對這部甚深的經典，長久地精進修學。」", "", "當時，歡喜王菩薩（Joyful King Bodhisattva）、彌勒菩薩（Maitreya Bodhisattva）、妙吉祥菩薩（Manjushri Bodhisattva），以及六十位不可思議的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）等，聽聞佛世尊說了這偈頌后，發起堅固的大菩提心（Bodhi-citta，覺悟之心），踴躍精進，又對佛說：「大悲世尊！所有第一義諦（Paramartha-satya，最高真理）、最殊勝的涅槃（Nirvana，解脫）以及甚深的法義，我們雖然生起了信心，但未能深刻理解。惟愿世尊為我們分別解說！」", "", "這時，世尊用一種圓滿的聲音，對歡喜王菩薩、彌勒菩薩、妙吉祥菩薩，以及六十位不可思議的菩薩摩訶薩等說：「善男子！這樣的殊勝之法本來就是寂靜的，遠離一切分別，斷絕一切戲論，只是假借名言，來顯示宣說。」", "", "諸位菩薩說：「大悲世尊！為什麼說此法遠離一切分別，斷絕一切戲論，只是假借言語，方便顯示呢？」", "", "佛告訴善男子：「這樣的殊勝之法雖然有言語表達，但其本體是不可得的，所以沒有分別。為什麼說此法的本體不可得呢？因為這種殊勝之法沒有修習、沒有造作，所以不可得。為什麼說此法沒有修習、沒有造作呢？因為這種殊勝之法本來就沒有生滅，所以不是修習造作而來的。為什麼說此法沒有生滅呢？因為這種殊勝之法的自性遠離能取和所取，所以沒有生滅。為什麼說此法沒有能取和所取呢？因為這種殊勝之法沒有住處、沒有處所。為什麼說此法沒有住處呢？因為這種殊勝之法沒有變易之相，所以沒有住處。為什麼說此法沒有變易之相呢？因為……」 ], "english_translations": [ "English version", "Samadhi,", "Even in kalpas as numerous as the sands of the Ganges, its merits cannot be fully described.", "It is like comparing Mount Sumeru to a mustard seed, or comparing a single blade of grass to the entire expanse of space,", "Or using a drop of water from the tip of a hair to compare to the boundless four great oceans,", "Measuring the merits of Samadhi in this way is far beyond what arithmetic can reach,", "Therefore, one should diligently study and practice this profound sutra for a long time.'", "", "At that time, Joyful King Bodhisattva, Maitreya Bodhisattva, Manjushri Bodhisattva, and sixty inconceivable Bodhisattva-Mahasattvas, upon hearing the Buddha speak this verse, generated a firm and great Bodhi-citta (mind of enlightenment), rejoiced and diligently advanced, and said to the Buddha, 'Great Compassionate World Honored One! Although we have generated faith in all the profound meanings of the Paramartha-satya (ultimate truth), the most supreme Nirvana (liberation), and the deep Dharma, we have not been able to deeply understand them. We beseech the World Honored One to explain them to us in detail!'", "", "At that time, the World Honored One, with a perfect voice, said to Joyful King Bodhisattva, Maitreya Bodhisattva, Manjushri Bodhisattva, and sixty inconceivable Bodhisattva-Mahasattvas, 'Good men! Such supreme Dharma is originally tranquil, free from all discriminations, and devoid of all conceptual elaborations. It is only through provisional names and words that it is displayed and proclaimed.'", "", "The Bodhisattvas said, 'Great Compassionate World Honored One! How is it that this Dharma is free from all discriminations, devoid of all conceptual elaborations, and only conveniently displayed through provisional language?'", "", "The Buddha told the good men, 'Although such supreme Dharma has verbal expression, its essence is unattainable, therefore there is no discrimination. Why is the essence of this Dharma unattainable? Because this supreme Dharma has no cultivation and no action, therefore it is unattainable. Why does this Dharma have no cultivation and no action? Because this supreme Dharma originally has no arising and no ceasing, therefore it is not cultivated or acted upon. Why does this Dharma have no arising and no ceasing? Because the nature of this supreme Dharma is apart from the grasped and is also not the grasper, therefore there is no arising and no ceasing. Why does this Dharma have no grasper and grasped? Because this supreme Dharma has no abiding and no place. Why does this Dharma have no place of abiding? Because this supreme Dharma has no changing characteristics, therefore it has no place of abiding. Why does this Dharma have no changing characteristics? Because...'" ] }
勝法無彼、無此，故無變易。云何此法無彼、無此？以是勝法非有為亦非無為故。云何此法非有為亦非無為？以是勝法非虛、非實故。云何此法非虛、非實？以是勝法非心亦非非心故。云何此法非心亦非非心？以是勝法不可了別故。云何此法不可了別？以是勝法無有識變故。云何此法無有識變？以是勝法非相應、非不相應故。云何此法非相應、非不相應？以是勝法自性平等故。云何此法自性平等？以是勝法不可相求故。云何此法不可相求？以是勝法無安住相故。云何此法無安住相？以是勝法無有自相故。云何此法無有自相？以是勝法本性空寂故。云何此法本性空寂？以是勝法無染著故。云何此法無染著？以是勝法離彼言說、清凈故。善男子！由是勝法離諸分別、無修、無作，乃至離彼言說、性清凈故，名為涅槃。」
爾時歡喜王菩薩、彌勒菩薩、妙吉祥菩薩，並六十不可思議菩薩摩訶薩等，而白佛言：「世尊！如是勝法，人所難解。世尊！一切諸法入法界性，了無所得。如是法性令我等輩云何守護？」
佛告歡喜王菩薩、妙吉祥菩薩，並六十不可思議菩薩摩訶薩言：「善男子等！如是勝法不可思議，離諸分別及以戲論。若於是法起分別想及以戲論，則法有二。若法有二，則墮生滅。何以故？此無上法第一
【現代漢語翻譯】 現代漢語譯本： 勝法（殊勝的佛法）沒有『彼』（相對的一方），也沒有『此』（絕對的一方），所以沒有變易。為什麼這種法沒有『彼』也沒有『此』呢？因為這種勝法不是有為法（因緣和合而成的法），也不是無為法（不依賴因緣的法）。為什麼這種法不是有為法也不是無為法呢？因為這種勝法非虛妄也非真實。為什麼這種法非虛妄也非真實呢？因為這種勝法非心（有分別的心）也非非心（沒有分別的心）。為什麼這種法非心也非非心呢？因為這種勝法不可了別（無法清晰辨別）。為什麼這種法不可了別呢？因為這種勝法沒有識變（意識的轉變）。為什麼這種法沒有識變呢？因為這種勝法非相應（與其它法相應），也非不相應（與其它法不相應）。為什麼這種法非相應也非不相應呢？因為這種勝法自性平等。為什麼這種法自性平等呢？因為這種勝法不可相求（無法通過外在尋求得到）。為什麼這種法不可相求呢？因為這種勝法沒有安住相（沒有固定的狀態）。為什麼這種法沒有安住相呢？因為這種勝法沒有自相（獨立的自體）。為什麼這種法沒有自相呢？因為這種勝法本性空寂。為什麼這種法本性空寂呢？因為這種勝法沒有染著（沒有執著）。為什麼這種法沒有染著呢？因為這種勝法遠離言說，清凈。善男子！由於這種勝法遠離一切分別，無修、無作，乃至遠離言說，本性清凈，所以名為涅槃（解脫）。 這時，歡喜王菩薩（Pleased King Bodhisattva）、彌勒菩薩（Maitreya Bodhisattva）、妙吉祥菩薩（Manjushri Bodhisattva），以及六十位不可思議的菩薩摩訶薩（great beings）等，對佛說：『世尊！這樣的勝法，人們難以理解。世尊！一切諸法進入法界性（dharmadhatu nature），了無所得。這樣的法性讓我們如何守護呢？』 佛告訴歡喜王菩薩、妙吉祥菩薩，以及六十位不可思議的菩薩摩訶薩說：『善男子等！這樣的勝法不可思議，遠離一切分別以及戲論。如果對這種法產生分別想以及戲論，那麼法就有了二元性。如果法有了二元性，就會墮入生滅。為什麼呢？因為這無上法是第一義諦。』
【English Translation】 English version: The supreme Dharma (Śreṣṭha-dharma) has neither 'that' (the relative side) nor 'this' (the absolute side), therefore it is without change. Why is it that this Dharma has neither 'that' nor 'this'? Because this supreme Dharma is neither conditioned (saṃskṛta) nor unconditioned (asaṃskṛta). Why is it that this Dharma is neither conditioned nor unconditioned? Because this supreme Dharma is neither unreal nor real. Why is it that this Dharma is neither unreal nor real? Because this supreme Dharma is neither mind nor non-mind. Why is it that this Dharma is neither mind nor non-mind? Because this supreme Dharma is not discernible. Why is it that this Dharma is not discernible? Because this supreme Dharma has no transformations of consciousness (vijñāna-pariṇāma). Why is it that this Dharma has no transformations of consciousness? Because this supreme Dharma is neither associated nor unassociated. Why is it that this Dharma is neither associated nor unassociated? Because this supreme Dharma is equal in its own nature. Why is it that this Dharma is equal in its own nature? Because this supreme Dharma cannot be sought after. Why is it that this Dharma cannot be sought after? Because this supreme Dharma has no abiding characteristic. Why is it that this Dharma has no abiding characteristic? Because this supreme Dharma has no self-characteristic. Why is it that this Dharma has no self-characteristic? Because this supreme Dharma is empty and still in its fundamental nature. Why is it that this Dharma is empty and still in its fundamental nature? Because this supreme Dharma has no attachment. Why is it that this Dharma has no attachment? Because this supreme Dharma is free from verbal expression and is pure. Good man! Because this supreme Dharma is free from all discriminations, without cultivation, without action, and even free from verbal expression, and is pure in nature, therefore it is called Nirvana (Nirvāṇa).' At that time, Pleased King Bodhisattva (Harṣa-rāja Bodhisattva), Maitreya Bodhisattva (Maitreya Bodhisattva), Manjushri Bodhisattva (Mañjuśrī Bodhisattva), and sixty inconceivable Bodhisattva Mahasattvas (bodhisattva-mahāsattvas) and others, said to the Buddha: 'World Honored One! Such supreme Dharma is difficult for people to understand. World Honored One! All Dharmas enter the nature of the Dharmadhatu (dharmadhātu nature), and nothing can be obtained. How should we protect such Dharma nature?' The Buddha told Pleased King Bodhisattva, Manjushri Bodhisattva, and sixty inconceivable Bodhisattva Mahasattvas: 'Good men! Such supreme Dharma is inconceivable, free from all discriminations and fabrications. If one generates discriminatory thoughts and fabrications about this Dharma, then the Dharma becomes dualistic. If the Dharma becomes dualistic, then one falls into birth and death. Why? Because this unsurpassed Dharma is the ultimate truth.'
義諦，亦無有生，亦無有滅。如是了知是名守護。」
爾時世尊為諸菩薩復說偈言：
「無作勝法非空有， 離諸言說及分別， 若有得法著二邊， 是名分別諸戲論， 而於是法不相應， 但能增長於染慧。 此法無相無憎愛， 離諸推求無所得， 若自說言我忍空， 自生分別諸戲論， 彼諸空性不可得， 以分別心難思量。 若於諸法無疑謗， 是即名為不退轉， 離煩惱縛得解脫， 於此勝法心印忍。 若人妄了生分別， 尋求推度失正解， 籌量諸法著有空， 以性以相本無二， 用智求智不可得， 智外更無餘智慧。 演說輪迴有為相， 是智非智迷真空， 若言少分是實有， 虛妄想故成生滅， 若證真實即能知， 一切諸法本常住。 愚人妄想成流轉， 厭生死故求涅槃， 增長我見有差別； 智者了知法無二， 明與無明本同體， 由不信故懷驚怖。 是人堅固執邊見， 增長言說諸戲論， 說有為法名涅槃， 是于正法生破壞。 心與非心無自性， 而彼自性亦非心， 一切諸法本無相， 無言無說湛然空。 法從緣起非真實， 諸法滅盡亦非諦， 八諦四諦明真俗， 亦名如來方便智
【現代漢語翻譯】 現代漢語譯本： 『真諦』（義諦，paramārtha-satya）既沒有產生，也沒有消滅。像這樣瞭解就叫做守護正法。』
這時，世尊為各位菩薩又說了一段偈語：
『無為殊勝之法非空非有，遠離一切言語和分別。 如果有人得到法卻執著于兩邊（有和空），這就是分別各種戲論， 這樣的人與此法不相應，只會增長染污的智慧。 此法沒有形相，沒有憎恨和喜愛，遠離一切推求，無所得。 如果自己說我安忍于空性，實際上是自己生出分別各種戲論， 那些空性是不可得的，用分別心難以思量。 如果對於諸法沒有懷疑和誹謗，這就叫做不退轉， 脫離煩惱的束縛得到解脫，對於這殊勝之法內心信受。 如果有人錯誤地理解而生出分別，尋求推測反而失去正確的理解， 籌量諸法而執著于有和空，要知道體性和現象原本沒有分別。 用智慧去尋求智慧是不可得的，智慧之外沒有其他的智慧。 演說輪迴有為的現象，這種智慧不是真正的智慧，迷惑于真空的道理， 如果說少部分是真實存在的，因為虛妄的想像而形成生滅， 如果證悟真實就能知道，一切諸法本來就是常住不變的。 愚人因為虛妄的想像而形成流轉，因為厭惡生死所以尋求涅槃， 這樣會增長我見，產生差別；智者瞭解諸法沒有分別， 光明和無明本來是同一個本體，因為不相信所以心懷驚恐。 這種人堅固地執著于邊見，增長言語的各種戲論， 說有為法是涅槃，這是對於正法的破壞。 心和非心沒有自性，而那個自性也不是心， 一切諸法本來沒有形相，沒有言語沒有述說，湛然空寂。 法從因緣生起不是真實的，諸法滅盡也不是真諦， 八諦（arya-aṣṭāṅga-mārga）和四諦（catvāri ārya satyāni）闡明真俗二諦，也叫做如來的方便智慧。』
【English Translation】 English version: 'The ultimate truth (paramārtha-satya) has neither arising nor ceasing. Understanding it in this way is called guarding the Dharma.'
Then, the World Honored One spoke the following verses for the Bodhisattvas:
'The unconditioned supreme Dharma is neither empty nor existent, it is apart from all speech and discrimination. If someone obtains the Dharma but clings to the two extremes (existence and non-existence), this is discriminating various fabrications, Such a person is not in accordance with this Dharma, and only increases defiled wisdom. This Dharma has no characteristics, no hatred or love, it is apart from all seeking, and nothing can be obtained. If one says 'I endure emptiness', they are actually creating discriminations and fabrications, Those empty natures are unattainable, and difficult to contemplate with a discriminating mind. If one has no doubt or slander towards all Dharmas, this is called non-retrogression, Liberated from the bonds of afflictions, one attains liberation, and inwardly accepts this supreme Dharma. If someone misunderstands and creates discriminations, seeking and speculating, they lose the correct understanding, Measuring all Dharmas and clinging to existence and non-existence, know that essence and phenomena are originally not different. Using wisdom to seek wisdom is unattainable, there is no other wisdom outside of wisdom. Expounding the conditioned phenomena of Samsara, this wisdom is not true wisdom, it is deluded about the truth of emptiness, If one says a small part is truly existent, because of false imagination, arising and ceasing are formed, If one realizes the truth, they will know that all Dharmas are originally permanent. Foolish people form transmigration through false imagination, and seek Nirvana because they are tired of birth and death, This increases the ego and creates differences; wise people understand that Dharmas are not different, Brightness and ignorance are originally the same essence, because of disbelief, they are frightened. Such a person firmly clings to extreme views, increasing speech and various fabrications, Saying that conditioned Dharma is Nirvana, this is destroying the true Dharma. Mind and non-mind have no self-nature, and that self-nature is also not mind, All Dharmas are originally without characteristics, without words or speech, serenely empty. Dharma arises from conditions and is not real, the extinction of all Dharmas is also not the ultimate truth, The Eight Noble Truths (arya-aṣṭāṅga-mārga) and the Four Noble Truths (catvāri ārya satyāni) clarify the conventional and ultimate truths, and are also called the Tathagata's expedient wisdom.'
。 如來實智不可得， 所說諸法亦復然， 譬如醫師治諸病， 隨病處方無執著， 若能如是生覺悟， 是則名為善逝子。 涅槃本性皆平等， 廓如太虛無邊際， 三乘聖智同涅槃， 無減無增無戲論， 法界實無一眾生， 亦無一字可言說。 有情執自分別心， 謂是涅槃無所住， 無明妄念結輪迴， 惑業生苦常相續。 一真實諦離開見， 或言四種亦隨宜， 有苦報故說集因， 由滅理故明道諦。 末世眾生多妄想， 不為凈行而出家， 以名利故破威儀， 積煩惱故興斗訟。 修習功德諸比丘， 於此勝法能成就， 遠離名聞及資生， 樂居蘭若無求取。 譬如麟角獨居山， 思惟如是三摩地， 八十酤胝兩足尊， 慈心加被修習者， 諸天見已咸歡喜， 潛形晝夜常守護。 智慧破暗如日光， 出生勝法同甘露， 其有受者智印門， 夢中常與諸佛會。 汝等皆懷勇猛心， 堅固修習無退舍。」
爾時世尊復告妙吉祥童真菩薩言：「妙吉祥！若諸菩薩及末世眾生為欲成就無上菩提，於是三摩地智印深法相應修學；為欲成就如來八十種好，於是三摩地智印深法相應修學；為欲成就如來十八不共勝法，於是三摩
【現代漢語翻譯】 現代漢語譯本 如來的真實智慧是無法得到的，所說的諸法也是如此。 譬如醫生治療各種疾病，根據病情開藥方，心中沒有執著。 如果能夠像這樣產生覺悟，那麼就稱為善逝（Sugata）之子。 涅槃（Nirvana）的本性都是平等的，廣闊如虛空沒有邊際。 三乘（Triyana）的聖智與涅槃相同，沒有減少也沒有增加，沒有虛妄的爭論。 法界（Dharmadhatu）實際上沒有一個眾生，也沒有一個字可以言說。 有情眾生執著于自己的分別心，認為涅槃是沒有處所可以安住的。 無明（Avidya）和妄念（Kalpana）結合形成輪迴（Samsara），迷惑、業力產生痛苦，持續不斷。 唯一的真實諦理是離開各種見解，或者說是四聖諦（Four Noble Truths）也是適宜的。 因為有苦的果報，所以說有集諦（Samudaya）的因；因為有滅的道理，所以闡明道諦（Marga）。 末法時代的眾生多有妄想，不是爲了清凈的行為而出家。 因為名利而破壞威儀，因為積累煩惱而引起爭鬥訴訟。 修習功德的諸位比丘（Bhiksu），對於這種殊勝的佛法能夠成就。 遠離名聞利養和生活所需，喜歡居住在寂靜的處所，沒有貪求。 譬如獨角的犀牛獨自居住在山中，思維這樣的三摩地（Samadhi）。 八十俱胝（Koti）的兩位足尊（佛陀），以慈悲心加持修習者。 諸天看到后都感到歡喜，隱藏身形日夜守護。 智慧破除黑暗如同日光，出生殊勝的佛法如同甘露。 凡是接受這種智慧印記的人，夢中常常與諸佛相會。 你們都要懷有勇猛之心，堅定地修習，不要退縮捨棄。
這時，世尊（Bhagavan）又告訴妙吉祥童真菩薩（Manjushri Kumara Bodhisattva）說：『妙吉祥！如果各位菩薩以及末法時代的眾生，爲了成就無上菩提（Anuttara-samyak-sambodhi），應當與這三摩地智印深法相應地修學；爲了成就如來的八十種好，應當與這三摩地智印深法相應地修學；爲了成就如來的十八不共勝法，應當與這三摩
【English Translation】 English version The Tathagata's (Thus Come One) real wisdom is unattainable, and so are all the dharmas (teachings) spoken. It is like a doctor treating various illnesses, prescribing medicine according to the condition without attachment. If one can awaken in this way, then they are called a child of the Sugata (Well-Gone One). The nature of Nirvana (liberation) is all equal, vast like the empty space without boundaries. The sacred wisdom of the Three Vehicles (Triyana) is the same as Nirvana, without decrease or increase, without frivolous debates. In the Dharmadhatu (realm of reality), there is actually not a single sentient being, nor a single word that can be spoken. Sentient beings are attached to their own discriminating minds, thinking that Nirvana has no place to dwell. Ignorance (Avidya) and deluded thoughts (Kalpana) combine to form Samsara (cycle of rebirth), delusion and karma produce suffering, continuously. The one true ultimate truth is to be free from views, or saying the Four Noble Truths is also appropriate. Because there is the result of suffering, it is said that there is the cause of the Samudaya (accumulation); because there is the principle of cessation, the Marga (path) is explained. Sentient beings in the degenerate age have many delusions, and do not leave home for pure conduct. They break the rules of conduct for fame and profit, and cause strife and lawsuits because of accumulating afflictions. The Bhiksus (monks) who cultivate merit can achieve this supreme Dharma. They stay away from fame, gain, and necessities, and like to live in quiet places without seeking. It is like a rhinoceros with one horn living alone in the mountains, contemplating such Samadhi (meditative absorption). The two-legged venerable ones (Buddhas) of eighty Koti (ten million) bestow compassion on those who cultivate. The devas (gods) are happy to see this and secretly protect them day and night. Wisdom breaks through darkness like sunlight, and the supreme Dharma is born like nectar. Whoever receives this wisdom seal will often meet the Buddhas in their dreams. You should all have courageous minds, cultivate firmly without retreating or abandoning.
At that time, the Bhagavan (World Honored One) again said to Manjushri Kumara Bodhisattva (Gentle Glory Youth Bodhisattva): 'Manjushri! If all Bodhisattvas (Enlightenment Beings) and sentient beings in the degenerate age, in order to achieve Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), should cultivate in accordance with this Samadhi wisdom seal profound Dharma; in order to achieve the Tathagata's eighty minor marks, they should cultivate in accordance with this Samadhi wisdom seal profound Dharma; in order to achieve the Tathagata's eighteen unshared qualities, they should cultivate in accordance with this Sama
地智印深法相應修學；為欲成就如來十力、四無所畏、四無量心——大慈、大悲、大喜、大舍——於是三摩地智印深法相應修學；為欲成就諸佛五眼，於是三摩地智印深法相應修學；欲得諸佛廣大壽命、種種莊嚴、勝妙國土、威德自在，於此三摩地智印深法相應修學；為欲成就諸大菩薩、利根聲聞，欲得如來智慧色身、廣大總持勝妙法門，及解一切眾生言音差別、心行、根性，具足神通、辯才無礙、曉了諸法，於是三摩地相應修學。所以者何？菩薩摩訶薩若於是三摩地而得相應，所獲如是種種功德普遍具足，成就菩提無上大法。諸法所依，名無上道；智出世間，號正遍知；自性寂靜，名為如來。如說修行而無有等，非等等故，無起、無滅，出世究竟，離諸言說，名第一諦。真實義諦，無所破壞，堅固、調伏，是名如來不可思議最勝之法。妙吉祥！我由往昔修習、安住是三摩地智印深法，見然燈佛，得無生忍，授菩提記。」
時妙吉祥菩薩而白佛言：「世尊！如來於然燈佛所悟無生忍，得菩提記，于無量劫在生死中，云何修諸難行、苦行得成菩提？」
佛告妙吉祥菩薩摩訶薩言：「我于往昔為求佛道，成熟一切諸眾生等清凈善根，以大願力經無量時，勤修苦行，化利有情，隨其根性有上、中、下，各令悟入
【現代漢語翻譯】 現代漢語譯本：爲了成就如來的十力（Tathagata's Ten Powers）、四無所畏（Four Fearlessnesses）、四無量心（Four Immeasurable Minds）——大慈（Great Loving-kindness）、大悲（Great Compassion）、大喜（Great Joy）、大舍（Great Equanimity）——因此，應當修學與三摩地智印深法相應的法門；爲了成就諸佛的五眼（Five Eyes），因此，應當修學與三摩地智印深法相應的法門；爲了獲得諸佛廣大的壽命、種種莊嚴、殊勝美妙的國土、威德自在，應當修學與此三摩地智印深法相應的法門；爲了成就諸大菩薩、利根聲聞（Sharp-witted Sravakas），爲了獲得如來的智慧色身、廣大的總持（Dharani）殊勝美妙的法門，以及瞭解一切眾生的語言音聲差別、心行、根性，具足神通、辯才無礙、曉了諸法，因此，應當修學與三摩地相應的法門。為什麼呢？菩薩摩訶薩如果與此三摩地相應，所獲得的種種功德普遍具足，成就菩提無上大法。諸法所依，名為無上道；智慧超出世間，號為正遍知（Sammasambuddha）；自性寂靜，名為如來（Tathagata）。如所說修行而無有等，因為非等等的緣故，無起、無滅，出世究竟，遠離一切言說，名為第一諦（First Truth）。真實義諦（Ultimate Truth），無可破壞，堅固、調伏，是名為如來不可思議最殊勝的法。妙吉祥（Manjushri）！我由於往昔修習、安住於此三摩地智印深法，見然燈佛（Dipankara Buddha），得無生法忍（Anutpattika-dharma-kshanti），被授菩提記（Vyakarana，prediction of Buddhahood）。 當時，妙吉祥菩薩（Manjushri Bodhisattva）對佛說：『世尊！如來在然燈佛處領悟無生法忍，得到菩提記，在無量劫的生死輪迴中，如何修行各種難行、苦行而成就菩提呢？』 佛告訴妙吉祥菩薩摩訶薩（Manjushri Bodhisattva-Mahasattva）說：『我在往昔爲了求佛道，成熟一切眾生等的清凈善根，以大願力經過無量的時間，勤修苦行，化度利益有情眾生，隨其根性有上、中、下，各自令其悟入。』
【English Translation】 English version: For the sake of accomplishing the Ten Powers of the Tathagata (Tathagata's Ten Powers), the Four Fearlessnesses (Four Fearlessnesses), the Four Immeasurable Minds (Four Immeasurable Minds) – Great Loving-kindness (Great Loving-kindness), Great Compassion (Great Compassion), Great Joy (Great Joy), Great Equanimity (Great Equanimity) – therefore, one should cultivate the Dharma that corresponds to the profound Dharma of the Samadhi Wisdom Seal; for the sake of accomplishing the Five Eyes (Five Eyes) of all Buddhas, therefore, one should cultivate the Dharma that corresponds to the profound Dharma of the Samadhi Wisdom Seal; to obtain the vast lifespan of all Buddhas, various adornments, supremely wonderful lands, majestic power and freedom, one should cultivate the Dharma that corresponds to this profound Dharma of the Samadhi Wisdom Seal; for the sake of accomplishing all great Bodhisattvas, sharp-witted Sravakas (Sharp-witted Sravakas), to obtain the wisdom body of the Tathagata, the vast Dharani (Dharani), supremely wonderful Dharma doors, and to understand the differences in the languages and sounds of all sentient beings, their mental activities, their dispositions, to be endowed with supernatural powers, unimpeded eloquence, and to understand all Dharmas, therefore, one should cultivate the Dharma that corresponds to the Samadhi. Why? If a Bodhisattva-Mahasattva corresponds to this Samadhi, the various merits obtained will be universally complete, accomplishing the supreme great Dharma of Bodhi. That upon which all Dharmas rely is called the Supreme Path; wisdom that transcends the world is called Sammasambuddha (Sammasambuddha); self-nature that is tranquil is called Tathagata (Tathagata). As the practice that is spoken of is without equal, because it is not equal to anything else, there is no arising, no ceasing, ultimate transcendence of the world, and it is apart from all speech, it is called the First Truth (First Truth). The Ultimate Truth (Ultimate Truth) is indestructible, firm, and tamed, and is called the most supreme Dharma of the Tathagata that is inconceivable. Manjushri (Manjushri)! Because I cultivated and dwelt in this profound Dharma of the Samadhi Wisdom Seal in the past, I saw Dipankara Buddha (Dipankara Buddha), obtained Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti), and received the Vyakarana (Vyakarana, prediction of Buddhahood).' At that time, Manjushri Bodhisattva (Manjushri Bodhisattva) said to the Buddha: 'World Honored One! How did the Tathagata, having realized Anutpattika-dharma-kshanti at the place of Dipankara Buddha and received the Vyakarana, cultivate various difficult practices and ascetic practices in the cycle of birth and death for countless eons to accomplish Bodhi?' The Buddha told Manjushri Bodhisattva-Mahasattva (Manjushri Bodhisattva-Mahasattva): 'In the past, in order to seek the Buddha path, I matured the pure roots of goodness of all sentient beings, and with great vows, I diligently cultivated ascetic practices for countless times, transforming and benefiting sentient beings, according to their superior, middle, and inferior dispositions, causing each to awaken and enter.'
三乘法義，漸次修行而有所證。妙吉祥！我于爾時因是願行而得菩提及與涅槃。」
爾時世尊而說偈言：
「若欲是法而相應， 獲得如來無量慧， 十方百億諸世尊， 皆悉來護修習者。 若於甘露甚深法， 能解一切諸妙義， 是名總持陀羅尼， 修習之者皆獲得。 解了言音滅諸罪， 能破執著解諸縛， 涅槃無生亦無滅， 無去無來無住處。 莊嚴十力諸相好， 成就一切佛功德， 圓滿清凈解脫音， 普應無量諸含識， 所出音聲能解了， 一切聞者皆歡喜。 遠離邪見無分別， 最勝清淨盡無垢， 能於是經相應學， 究竟能得菩提道。 若人于彼三七日， 一心思惟如是法， 不生懈怠舍親緣， 晝夜修習得增長， 慈悲遠離於嫉妒， 守護尸羅絕諍訟， 獲得平等正遍知， 深心歡喜常解脫， 遠離造作諸緣起。 譬如蓮華不染著， 堅固不起諸貪愛， 亦如飛禽離繫縛。 得此最勝法門時， 三千世界皆震動， 諸天競奏妙音樂， 散施末香及沉水， 百千幢幡及天衣， 清凈華鬘及瓔珞， 摩尼珠冠及寶蓋， 金鈴間錯悉莊嚴， 一切諸天作歌舞。 諸龍金翅修羅王， 比丘僧與優婆塞，
【現代漢語翻譯】 現代漢語譯本： 通過三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）的教義，逐步修行而有所證悟。妙吉祥（Mañjuśrī）！我于那時因為這些願望和修行而證得菩提（bodhi，覺悟）以及涅槃（nirvāṇa，寂滅）。'
當時世尊（Buddha）說了這樣的偈語：
'如果想要與此法相應，獲得如來（Tathāgata）無量的智慧， 十方百億諸佛（Buddha），都會來護佑修習此法的人。 如果對於甘露般甚深的佛法，能夠理解一切精妙的含義， 這就被稱為總持陀羅尼（dhāraṇī，總持），修習它的人都能獲得。 理解言語的聲音能消除各種罪業，能破除執著，解脫各種束縛， 涅槃沒有生起也沒有滅亡，沒有來處沒有去處也沒有住處。 以十力（daśabala）和諸種相好莊嚴自身，成就一切佛的功德， 圓滿清凈解脫的聲音，普遍應和無量眾生的心識， 所發出的聲音能夠被理解，一切聽聞者都感到歡喜。 遠離邪見，沒有分別心，最殊勝清凈沒有污垢， 能夠與此經相應地學習，最終能夠證得菩提之道。 如果有人在二十一天里，一心思維這樣的佛法， 不產生懈怠，捨棄親屬因緣，日夜修習得以增長， 慈悲為懷，遠離嫉妒，守護戒律，斷絕爭訟， 獲得平等正遍知（samyak-saṃbuddha），內心深感歡喜，常常得到解脫， 遠離造作的各種因緣生起。譬如蓮花不沾染污泥， 堅定不移，不生起各種貪愛，也像飛鳥脫離了束縛。 得到這最殊勝的法門時，三千大千世界都會震動， 諸天（Deva）競相演奏美妙的音樂，散佈末香和沉香， 無數的幢幡和天衣，清凈的花鬘和瓔珞， 摩尼寶珠的頭冠和寶蓋，用金鈴交錯裝飾， 一切諸天都歌唱跳舞。諸龍（Nāga）、金翅鳥（Garuḍa）、修羅王（Asura）， 比丘（bhikṣu，出家男眾）僧團和優婆塞（upāsaka，在家男眾），'
【English Translation】 English version: Through the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), one gradually cultivates and attains realization. Mañjuśrī! At that time, due to these vows and practices, I attained bodhi (enlightenment) and nirvāṇa (cessation).'
At that time, the World Honored One (Buddha) spoke the following verses:
'If one wishes to be in accordance with this Dharma, to obtain the immeasurable wisdom of the Tathāgata (Thus Come One), Hundreds of billions of Buddhas in the ten directions will come to protect those who cultivate it. If one can understand all the wonderful meanings of the nectar-like profound Dharma, This is called the dhāraṇī (total retention), and those who cultivate it will obtain it. Understanding the sound of speech can eliminate all sins, break attachments, and liberate all bonds, Nirvāṇa has no arising and no ceasing, no coming, no going, and no dwelling place. Adorned with the ten powers (daśabala) and various auspicious marks, accomplishing all the merits of the Buddha, The perfect, pure, and liberating sound universally resonates with the consciousness of countless beings, The sound that is emitted can be understood, and all who hear it rejoice. Far from wrong views, without discrimination, most supreme, pure, and without defilement, Able to study in accordance with this sutra, one can ultimately attain the path of bodhi. If a person, for twenty-one days, single-mindedly contemplates such a Dharma, Without generating laziness, abandoning family ties, cultivating day and night to increase, With loving-kindness and compassion, far from jealousy, guarding the precepts, and ceasing disputes, Obtaining equal and correct knowledge (samyak-saṃbuddha), with deep joy in the heart, constantly liberated, Far from the arising of conditioned phenomena. Like a lotus flower not stained by mud, Firm and unmoving, not generating various attachments, also like a bird freed from its bonds. When obtaining this most supreme Dharma gate, the three thousand great thousand worlds will shake, The devas (gods) will compete to play wonderful music, scattering powdered incense and agarwood, Hundreds of thousands of banners and heavenly garments, pure flower garlands and necklaces, Maṇi jewel crowns and canopies, adorned with interspersed golden bells, All the devas will sing and dance. The nāgas (dragons), garuḍas (golden-winged birds), asura kings (demi-gods), The bhikṣu (monk) sangha (community) and upāsakas (lay male followers),'
比丘尼及烏婆夷， 各各脫身上妙衣， 以用散佛為供養， 恭敬讚歎意思惟， 誓求於此無上道。 我說如是甚深法， 發生菩提心不退， 此會河沙信解人， 究竟皆得無生忍， 諸餘剎土未來眾， 展轉聞法心歡喜。」
爾時世尊說是偈已，阿僧祇數諸眾生等各踴躍發菩提心。復有八十那庾多數諸大菩薩得聞是法，于無上道得不退轉。復有六萬三酤胝菩薩摩訶薩得無生法忍。復有六十三酤胝菩薩摩訶薩而得三摩地。無數眾生而得聖果。十方所來諸大菩薩得悟如是智印三昧。
佛說此經已，六十不可思議菩薩、歡喜王菩薩、彌勒菩薩、妙吉祥菩薩摩訶薩等而為上首，與賢劫中諸大菩薩，並賢吉祥金光夫人、諸大聲聞、一切世間天人四眾、乾闥婆王、阿修羅等，聞佛所說，皆大歡喜，信受奉行。
佛說大乘智印經卷第五
【現代漢語翻譯】 現代漢語譯本 『比丘尼』（Bhikkhuni，女性出家人）和『烏婆夷』（Upasika，女居士）， 各自脫下身上美妙的衣服，用來散在佛前作為供養， 恭敬地讚歎佛陀，心中思惟佛法，誓願求得這無上的佛道。 我說這部甚深微妙的佛法，能使眾生髮起菩提心永不退轉， 此次法會中有如恒河沙數般多的信解之人，最終都能證得無生法忍， 其他佛土以及未來世的眾生，輾轉聽聞此法，內心充滿歡喜。』
這時，世尊說完這些偈頌后，無數（阿僧祇）的眾生都踴躍地發起菩提心。又有八十那由他（Niyuta）之多的諸大菩薩聽聞此法，在無上菩提道上得到不退轉的境界。又有六萬三俱胝（Koti）菩薩摩訶薩證得無生法忍。又有六十三俱胝菩薩摩訶薩證得三摩地（Samadhi，禪定）。無數眾生證得聖果。從十方而來的諸大菩薩領悟了這樣的智印三昧（Jnana-mudra-samadhi）。
佛陀說完這部經后，以六十不可思議菩薩、歡喜王菩薩、彌勒菩薩（Maitreya Bodhisattva）、妙吉祥菩薩（Manjushri Bodhisattva）摩訶薩等為首，與賢劫中的諸大菩薩，以及賢吉祥金光夫人、諸大聲聞、一切世間的天人四眾、乾闥婆王（Gandharva）、阿修羅（Asura）等，聽聞佛陀所說，都非常歡喜，深信並奉行。
《佛說大乘智印經》卷第五
【English Translation】 English version 『Bhikkhunis (female monastics) and Upasikas (female lay followers), Each took off their exquisite garments, To scatter them as offerings to the Buddha, Respectfully praising and contemplating, Vowing to seek this unsurpassed path. I speak of this profound Dharma, Which generates an unretreating Bodhi mind, The countless (as numerous as the sands of the Ganges) faithful and understanding people in this assembly, Will ultimately attain the Kshanti (acceptance/patience) of non-origination, Beings in other Buddha-lands and in the future, Will joyfully hear this Dharma through successive transmissions.』
At that time, after the World Honored One spoke these verses, countless (Asankhya) beings rejoiced and generated the Bodhi mind. Furthermore, eighty Niyutas (a large number) of great Bodhisattvas, having heard this Dharma, attained non-retrogression on the unsurpassed path. Furthermore, sixty-three Kotis (a large number) of Bodhisattva-Mahasattvas attained the Kshanti of non-origination. Furthermore, sixty-three Kotis of Bodhisattva-Mahasattvas attained Samadhi (meditative absorption). Countless beings attained the holy fruit. Great Bodhisattvas who came from the ten directions awakened to such Jnana-mudra-samadhi (wisdom seal samadhi).
After the Buddha spoke this Sutra, sixty Inconceivable Bodhisattvas, Joyful King Bodhisattva, Maitreya Bodhisattva, Manjushri Bodhisattva-Mahasattvas, and others as leaders, together with the great Bodhisattvas in this Bhadrakalpa (Fortunate Aeon), as well as the virtuous and auspicious Golden Light Lady, the great Shravakas (voice-hearers), all the gods, humans, and the four assemblies of the world, the Gandharva (celestial musicians) kings, Asuras (demi-gods), and others, hearing what the Buddha said, were all greatly delighted, believed, accepted, and practiced it.
The Great Vehicle Jnana-mudra Sutra Spoken by the Buddha, Volume Five