T15n0636_無極寶三昧經

大正藏第 15 冊 No. 0636 無極寶三昧經

No. 636 [No. 637]

無極寶三昧經卷上

西晉月氏三藏竺法護譯

聞如是：

一時佛在羅閱祇竹園中，與千二百五十比丘俱，菩薩九十億人，皆如文殊師利等。

是時竹園四面周匝，地自然生文陀般華，種種妙色非世所有，華華各有百萬之葉，華上各各有佛坐之，佛上各有交露寶蓋，蓋間各有伎樂之聲；一佛之前各有菩薩，皆如文殊而坐問事。竹園之地如三彌佛剎，皆悉平等；大千剎土日月之光，皆悉蔽沒無復明耀。百日之中但見諸佛，諸大泥犁皆得休息，百鳥禽獸不飲不食，皆得法味百日安寧，見佛歡喜自忘食心；一切人民普得法味，百日安隱無飲食想，心意快然發無上意；一切樹木皆有音聲。竹園之中化有浴池，池中生十萬種華，華有交露師子之座，各有菩薩而處其上，其邊各有天人立侍，帳間各各萬種音樂，千歲枯樹悉生華葉，一切樹木皆傾相向，竹園左右女人見佛者，皆化作男子，無復愛慾，悉得法眼。

爾時佛作寶如來三昧，遍悉感動九萬億剎，四方四隅上下方面無極佛剎，各遣菩薩赍持妙華，來詣竹園禮事供養，訖各卻坐。釋梵四王愛慾諸天，各與眷屬於虛空中，以天華香伎

【現代漢語翻譯】現代漢語譯本《無極寶三昧經》捲上西晉月氏三藏竺法護譯

我聽到的是這樣的：

一時，佛陀在羅閱祇（Rāmagṛha，王舍城）的竹園中，與一千二百五十位比丘在一起，還有九十億菩薩，都如同文殊師利（Mañjuśrī）等大菩薩。

當時，竹園四面周匝，地上自然生長出文陀般華（Mandārava，曼陀羅花），有種種美妙的顏色，不是世間所有的。每朵花各有百萬片花瓣，花上各有一尊佛坐著，佛的上方各有交露寶蓋，寶蓋之間各有伎樂的聲音。每一尊佛前各有菩薩，都如同文殊師利一樣坐著請問佛法。竹園的土地如同三彌佛剎（Samādhi-vikrānta-vikrāmin，等入威力），一切都平等無異。大千世界日月的光芒，都被遮蔽而失去光輝。一百天之中，人們只能見到諸佛。所有的大泥犁（naraka，地獄）都得到休息，所有的鳥獸都不飲不食，都得到佛法的滋味，一百天都安寧平靜，見到佛陀歡喜，忘記了飲食之心。一切人民普遍得到佛法的滋味，一百天都安穩平靜，沒有飲食的念頭，心意快樂，發起無上菩提心。一切樹木都有音聲。竹園之中化現出浴池，池中生長著十萬種花，花上有交露師子之座，各有菩薩坐在上面，旁邊各有天人侍立，帳幕之間各有萬種音樂，千年的枯樹都生出花葉，一切樹木都傾斜相向。竹園左右的女人見到佛陀，都化作男子，沒有了愛慾，都得到了法眼。

這時，佛陀入于寶如來三昧（Ratnatathāgata-samādhi，寶如來三昧），普遍感動了九萬億佛剎，四方四隅上下等無極佛剎，各自派遣菩薩攜帶美妙的鮮花，來到竹園禮拜供養，完畢后各自退坐。釋（Śakra，帝釋天）梵（Brahmā，梵天）四王（Caturmahārājakāyikas，四大天王）以及愛慾諸天，各自與眷屬在虛空中，以天上的鮮花香料和伎樂

【English Translation】 English version No. 636 [No. 637]

The Sutra of Immeasurable Treasure Samadhi, Volume 1

Translated by Dharmarakṣa, a Tripiṭaka Master from Yuezhi of the Western Jin Dynasty

Thus have I heard:

At one time, the Buddha was in the Bamboo Grove at Rājagṛha (Rāmagṛha, Royal City), together with 1,250 bhikṣus (monks), and ninety billion bodhisattvas, all like Mañjuśrī (Mañjuśrī) and other great bodhisattvas.

At that time, the Bamboo Grove was surrounded on all sides, and the ground naturally produced Mandārava flowers (Mandārava, heavenly flowers), with various exquisite colors not found in the world. Each flower had a million petals, and on each flower sat a Buddha. Above each Buddha was an interweaving jeweled canopy, and between the canopies were sounds of music. Before each Buddha was a bodhisattva, all sitting and inquiring about the Dharma like Mañjuśrī. The land of the Bamboo Grove was like the Buddha-field of Samādhi-vikrānta-vikrāmin (Samādhi-vikrānta-vikrāmin, Surpassing Power of Samadhi), all equal and without difference. The light of the sun and moon in the great chiliocosm was obscured and lost its brightness. For a hundred days, people could only see the Buddhas. All the great hells (naraka, hells) were given rest, and all the birds and beasts neither drank nor ate, but received the taste of the Dharma, and were peaceful for a hundred days, rejoicing at seeing the Buddha, forgetting their desire for food. All the people universally received the taste of the Dharma, and were secure and peaceful for a hundred days, without thoughts of food and drink, their minds joyful, and they aroused the unsurpassed Bodhi mind. All the trees had voices. In the Bamboo Grove, bathing ponds manifested, and in the ponds grew ten thousand kinds of flowers, and on the flowers were interweaving lion thrones, and on each sat a bodhisattva, and beside them stood heavenly beings attending, and between the curtains were ten thousand kinds of music, and thousand-year-old withered trees all grew flowers and leaves, and all the trees leaned towards each other. The women to the left and right of the Bamboo Grove who saw the Buddha all transformed into men, without lust, and all obtained the Dharma eye.

At this time, the Buddha entered the Ratnatathāgata-samādhi (Ratnatathāgata-samādhi, Treasure Thus Come One Samadhi), universally moving ninety billion Buddha-fields, and the immeasurable Buddha-fields in the four directions, four intermediate directions, above and below, each sent bodhisattvas carrying exquisite flowers, to come to the Bamboo Grove to pay homage and make offerings, and after finishing, each retreated and sat down. Śakra (Śakra, Indra), Brahmā (Brahmā, Brahma), the Four Heavenly Kings (Caturmahārājakāyikas, Four Great Kings), and the desire-realm heavens, each with their retinues in the empty sky, with heavenly flowers, incense, and music

樂供養；諸大龍王、阿須倫王、迦樓羅、真陀羅、摩休勒等，各各自與無數官屬，來詣佛所禮事供養。

舍利弗白佛言：「今所感動是何瑞應？」

佛言：「無應之應是其應也。」

舍利弗言：「無應之應其義云何？」

佛言：「汝往問于寶來菩薩，則當爲汝演說此義。」

即時舍利弗問寶來曰：「今此感動為何瑞應？」

寶來菩薩答舍利弗：「羅漢疑重故未解乎？有想想者非盡之法，無想無作是為法寶。昔者我始發意之時，與三十六億人求菩薩道時，釋迦文亦在其中，一切所志皆有起滅，諸法本空譬如野馬，無想起作，持是作法而滅行求愿想欲得是，自言得道，起想罪根壞滅諸慧，求於三尊想取泥洹，疑盡滅身而生死不斷。羅漢得泥洹，譬如寐人其身在床，一時休息命不離身，羅漢得禪故是大疑。」

寶來又問舍利弗言：「譬如龍王興作雲雨，四面合冥不知所從來，菩薩從第九已下，悉已逮得六萬三昧，其所興為固不可限，亦何復疑所從來處？」

舍利弗言：「我學不得善知識故，令我疑根不斷絕耳，今聞尊法無所復益。譬若如人為百鳥作樂，樂雖和妙鳥不聽受；今我如是不了是法，一切新學菩薩大士，聞是三昧德尊無量。譬如夜時暫見火明，火滅之後故冥無見

【現代漢語翻譯】現代漢語譯本樂於供養；諸大龍王、阿須倫王（非天之王）、迦樓羅（金翅鳥）、真陀羅（一種樂神）、摩休勒（大蟒神）等，各自與無數官屬，來到佛陀所在之處，行禮並供養。

舍利弗（佛陀十大弟子之一）問佛陀說：『今日所發生的感動，是什麼樣的瑞應呢？』

佛陀說：『無應之應，就是真正的瑞應。』

舍利弗說：『無應之應，它的意義是什麼呢？』

佛陀說：『你前去問寶來菩薩，他會為你演說這個意義。』

當時，舍利弗問寶來說：『今日的感動，是什麼樣的瑞應呢？』

寶來菩薩回答舍利弗說：『羅漢（阿羅漢，小乘佛教修行證果者）的疑惑很深重，所以不瞭解嗎？有想想者，並非是窮盡之法；無想無作，才是真正的法寶。過去我最初發愿的時候，與三十六億人一同尋求菩薩道時，釋迦文（釋迦牟尼佛）也在其中。一切所立下的志向都有生起和滅亡，諸法的本質本為空性，譬如野馬（指熱氣在陽光下看起來像奔跑的馬），不起心動念，不造作，執持這種造作之法，而滅除行為，求愿想要得到它，自稱已經得道，生起妄想是罪惡的根源，會破壞一切智慧，在三尊（佛、法、僧）中尋求，想要得到涅槃（佛教修行的最終目標，指脫離輪迴），懷疑窮盡滅身，而生死卻不會斷絕。羅漢得到涅槃，譬如睡覺的人，身體在床上，暫時休息，生命並沒有離開身體，羅漢得到禪定，所以有很大的疑惑。』

寶來又問舍利弗說：『譬如龍王興起雲雨，四面合攏昏暗，不知道從哪裡來，菩薩從第九地以下，都已經獲得六萬種三昧（禪定），他們所興起作為，本來就不可限量，又何必懷疑是從哪裡來的呢？』

舍利弗說：『我因為學習時沒有遇到好的善知識，所以讓我的疑惑之根無法斷絕，現在聽聞您所說的法，沒有什麼益處。譬如有人為百鳥演奏音樂，音樂雖然和諧美妙，鳥卻不聽受；現在我就像這樣，不瞭解這個法，一切新學的菩薩大士，聽聞這個三昧的功德尊貴無量。譬如在夜晚時，暫時看到火光，火滅之後，仍然是昏暗無見。』

【English Translation】 English version They delighted in making offerings; the great Dragon Kings, Asura Kings (kings of non-divine beings), Garudas (mythical bird-like creatures), Gandharvas (celestial musicians), Mahoragas (great serpent deities), and others, each with countless attendants, came to the Buddha's place to pay homage and make offerings.

Sariputra (one of the Buddha's ten principal disciples) asked the Buddha, 'What kind of auspicious response is this stirring that we feel today?'

The Buddha said, 'The response of no-response is the true response.'

Sariputra said, 'What is the meaning of the response of no-response?'

The Buddha said, 'Go and ask Bodhisattva Baolai, and he will explain this meaning to you.'

Then, Sariputra asked Baolai, 'What kind of auspicious response is this stirring today?'

Bodhisattva Baolai answered Sariputra, 'Is it because the Arhats' (enlightened disciples in Theravada Buddhism) doubts are too deep that they do not understand? Those who have thoughts are not following the path to exhaustion; no-thought and no-action are the true Dharma treasures. In the past, when I first made my vow, I sought the Bodhisattva path with thirty-six billion people, and Shakyamuni (Shakyamuni Buddha) was also among them. All aspirations have arising and ceasing, and the essence of all dharmas is emptiness, like a mirage (referring to heat haze that looks like running horses). Without arising thoughts or actions, holding onto this method of action, extinguishing actions, seeking desires, wanting to obtain it, and claiming to have attained the Way, arising delusions is the root of sin, which will destroy all wisdom. Seeking within the Three Jewels (Buddha, Dharma, Sangha), wanting to obtain Nirvana (the ultimate goal of Buddhist practice, liberation from the cycle of rebirth), doubting the exhaustion of the body, but the cycle of birth and death will not cease. Arhats attain Nirvana, like a sleeping person, whose body is on the bed, resting temporarily, but life has not left the body. Arhats attain Dhyana (meditative state), so there is great doubt.'

Baolai then asked Sariputra, 'For example, when a Dragon King causes clouds and rain to arise, darkness gathers on all sides, and one does not know where it comes from. Bodhisattvas from the ninth Bhumi (level of Bodhisattva attainment) and below have already attained sixty thousand Samadhis (meditative states). Their actions are inherently limitless, so why doubt where they come from?'

Sariputra said, 'Because I did not encounter good spiritual teachers when I was learning, the root of my doubts could not be severed. Now, hearing the Dharma you speak, there is no benefit. It is like someone making music for a hundred birds, and although the music is harmonious and beautiful, the birds do not listen. Now I am like this, not understanding this Dharma. All newly learning Bodhisattvas and great beings, hearing the merit of this Samadhi, is immeasurable. It is like seeing a flash of fire in the night, and after the fire is extinguished, it is still dark and unseen.'

；今我如是無益已矣。愿作八千里火以身投中，如是億劫然後乃出，復入三惡道為一切所啖食，數千億劫後生作人，求善知識寧可得不？」

寶來答曰：「火雖廣大心垢叵燒，學無漚和拘舍羅，不得善知識者，不得薩蕓若也。」

寶來菩薩白佛言：「諸法無主，誰為成薩蕓若者？誰成正覺？弟子緣覺惟加大恩演示其義。」

佛言：「善哉！所問深妙，乃欲決斷生死之根。今為汝說諦聽受之。若善男子善女人，欲得阿耨多羅三藐三菩提者，當行九法寶：一者見諸天無有處但有名耳，二者見世間人民但有字耳，三者見五道勤苦但有習耳，四者地水火風亦本空耳，五者當來過去現在如芭蕉無想，六者現生死無本際，七者觀諸三昧寂無往來，八者當觀大千諸佛剎土了無得三昧者，九者見大千剎土中一切蠕動悉欲度之令與佛等，是為九寶。得是無作之想者，可得決斷一切大想。」

寶來又問：「諸法無想，當作何住得無所住？」

佛言：「諸法無住，住則為想，無起之念非想非道亦復是想；斷求無想得住無住。」

寶來又問：「當作何緣度于眾欲？」

佛言：「眾欲無垢無度無主無往無來，如虛空觀與泥洹等與無名等。」

寶來菩薩言：「善哉善哉！深妙乃爾。」

般

【現代漢語翻譯】現代漢語譯本：現在我這樣已經毫無益處了。我願意化作八千里火焰，投身其中，像這樣經歷億萬劫后才能出來，再進入三惡道被一切眾生吞食，經歷數千億劫後轉生為人，想要尋求善知識，難道能夠得到嗎？'

寶來回答說：'火焰雖然廣大，卻無法燒盡心中的污垢。學習如果沒有漚和（漚和：智慧）拘舍羅（拘舍羅：方便），就無法得到善知識，無法證得薩蕓若（薩蕓若：一切智）。'

寶來菩薩對佛說：'諸法沒有主宰，誰來成就薩蕓若（薩蕓若：一切智）？誰來成就正覺？弟子希望佛陀您能大發慈悲，詳細地闡述其中的含義。'

佛說：'好啊！你所問的問題非常深刻微妙，是想要徹底斷除生死輪迴的根本。現在我為你解說，仔細聽好。如果善男子善女人想要證得阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺），應當奉行九種法寶：一是見到諸天並沒有真實的處所，只是有名號而已；二是見到世間人民也只是有名號而已；三是見到五道輪迴的勤苦也只是習氣所致；四是地、水、火、風四大要素的本性也是空性的；五是應當了知過去、現在、未來就像芭蕉樹一樣，沒有堅實的體性，沒有實在的自性；六是了知生死的流轉沒有根本的邊際；七是觀察諸種三昧寂靜無為，沒有來去；八是應當觀察大千世界諸佛的剎土，了知沒有誰真正得到了三昧；九是見到大千世界剎土中一切蠕動的眾生，都想要度化他們，使他們與佛相等。這就是九種法寶。能夠得到這種無作之想，就可以斷除一切大的妄想。'

寶來又問：'諸法沒有實想，應當如何安住才能達到無所住的境界？'

佛說：'諸法本來就沒有住處，如果執著于住，那就是妄想。沒有生起的念頭，非想非非想，也仍然是妄想。斷除求取無想的念頭，才能得到安住于無住的境界。'

寶來又問：'應當憑藉什麼因緣才能度脫眾生的慾望？'

佛說：'眾生的慾望沒有垢染，無法度脫，沒有主宰，沒有來去，如同虛空一般，與涅槃相等，與無名相等。'

寶來菩薩說：'太好了！太好了！如此深奧微妙啊！'

【English Translation】 English version: 'Now, I am useless as I am. I wish to transform into an eight-thousand-mile fire and throw myself into it, enduring countless kalpas before emerging. Then, I would re-enter the three evil realms to be devoured by all beings, and after trillions of kalpas, be reborn as a human. Would I even be able to find a good teacher?'

Bao Lai (寶來: Name of a Bodhisattva) replied, 'Although fire is vast, it cannot burn away the defilements of the mind. Without learning with Ou He (漚和: Wisdom) and Ju She Luo (拘舍羅: Skillful means), one cannot obtain a good teacher, and one cannot attain Sarvajna (薩蕓若: All-knowing wisdom).'

Bao Lai (寶來: Name of a Bodhisattva) Bodhisattva said to the Buddha, 'Since all dharmas have no owner, who will achieve Sarvajna (薩蕓若: All-knowing wisdom)? Who will achieve perfect enlightenment? May the World Honored One, out of great compassion, explain the meaning in detail.'

The Buddha said, 'Excellent! Your question is profound and subtle, seeking to sever the root of birth and death. Now I will explain it to you; listen carefully. If good men and good women wish to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提: unsurpassed, complete and perfect enlightenment), they should practice the nine Dharma treasures: First, see that the heavens have no real place, only names; second, see that the people of the world also have only names; third, see that the diligence and suffering of the five paths are only due to habits; fourth, the nature of earth, water, fire, and wind is also fundamentally empty; fifth, one should understand that the past, present, and future are like a banana tree, without solid essence, without real self; sixth, understand that the cycle of birth and death has no fundamental boundary; seventh, observe that all samadhis are quiet and without coming or going; eighth, one should observe the Buddha lands of the great thousand worlds and understand that no one truly attains samadhi; ninth, seeing all the wriggling creatures in the great thousand world lands, one wishes to liberate them all, making them equal to the Buddha. These are the nine treasures. Those who attain this thought of non-action can sever all great delusions.'

Bao Lai (寶來: Name of a Bodhisattva) then asked, 'Since all dharmas are without thought, how should one abide to attain the state of non-abiding?'

The Buddha said, 'All dharmas have no abiding place. If one clings to abiding, that is delusion. The thought that does not arise, neither thought nor non-thought, is also delusion. Cut off the desire to seek non-thought, and you can attain abiding in non-abiding.'

Bao Lai (寶來: Name of a Bodhisattva) then asked, 'What conditions should one rely on to cross over the desires of sentient beings?'

The Buddha said, 'The desires of sentient beings are without defilement, cannot be crossed over, have no owner, and have no coming or going, like the void, equal to Nirvana, equal to the nameless.'

Bao Lai (寶來: Name of a Bodhisattva) Bodhisattva said, 'Excellent, excellent! So profound and subtle!'

施菩薩白佛言：「菩薩欲得坐佛樹下，莊嚴剎土教導十方，令諸佛土如今竹園，普使逮得無所從生，修行何法而得致此？」

佛言：「當行八直：一者直無名之響，二者直無名之聲，三者直觀十方佛土等無有二，四者直見大千剎法等無異，五者直觀十方一切欲令與佛等，六者直於無形見一切無有起滅，七者直見入諸三昧無有往來相報之想，八者直見十方諸佛般泥洹不般泥洹亦等無異，是為八法。菩薩從是疾得無所從生法忍，教授十方得如竹園。」

寶來菩薩復白佛言：「今諸上人各從遠來，睹見世尊歡喜忘食，乃得值聞是尊三昧，為是宿福本願所致耶？」

佛言：「亦非本願亦不離本願，所行常精進，不失諸三昧，常隨善知識，遠離於眾事，寂然不數會，但志在三昧，今故以寶珠，來雨眾會上。」

寶來複問：「新發意菩薩欲行是三昧，當云何行而得致是？」

佛言：「當行八法寶得是三昧：一者即于佛前得是三昧；二者供養十方羅漢真人，行菩薩法億劫不懈，一時聞是三昧尊法，解說親近奉不遠離；三者供養舍利起塔彌滿，殖福無缺而於法無益，一時轉意作行者即向慧門；四者得四無畏於十方生死無所遠離；五者菩薩見五道勤苦意欲度之，沒命救濟不以為劇，又欲令彼得安至佛；六

【現代漢語翻譯】現代漢語譯本施菩薩（Shi Bodhisattva）對佛說：『菩薩想要在菩提樹下成佛，莊嚴佛土，教化十方眾生，使所有佛土都像現在的竹園一樣美好，普遍使眾生證得無生法忍（Anutpattika-dharma-kshanti），修習什麼法才能達到這種境界呢？』佛說：『應當修習八種正直之行：一是正直於無名之響，二是正直於無名之聲，三是正直觀照十方佛土平等沒有差別，四是正直見到大千世界諸法平等沒有差異，五是正直觀照十方一切眾生都希望與佛平等，六是正直於無形之中見到一切法沒有生起和滅亡，七是正直見到進入各種三昧（Samadhi）沒有往來相報的念頭，八是正直見到十方諸佛入涅槃（Parinirvana）與不入涅槃也平等沒有差異，這就是八種法。菩薩由此可以迅速證得無生法忍，教化十方眾生，使佛土像竹園一樣美好。』寶來菩薩（Bao Lai Bodhisattva）又對佛說：『現在這些上人從遙遠的地方來到這裡，見到世尊歡喜得忘記了吃飯，才得以聽聞這種尊貴的三昧，這是因為他們宿世的福報和本願所致嗎？』佛說：『既是本願所致，也不離本願。他們所行之事常常精進，不失去各種三昧，常常親近善知識，遠離各種俗事，清凈寂靜不常聚會，只是專心於三昧，所以今天才會有寶珠像雨一樣降臨在法會上。』寶來菩薩又問：『新發意的菩薩想要修習這種三昧，應當如何修習才能達到這種境界呢？』佛說：『應當修習八種法寶才能證得這種三昧：一是在佛前就能證得這種三昧；二是供養十方阿羅漢（Arhat）真人，修菩薩行億劫不懈怠，一時聽聞這種三昧尊貴之法，理解、解說、親近、奉行而不遠離；三是供養舍利，建造佛塔，使福德圓滿無缺，但對於佛法沒有益處，一時轉變心意，作為修行者就趨向智慧之門；四是獲得四無畏（Four Fearlessnesses），對於十方生死輪迴沒有遠離之心；五是菩薩見到五道眾生的勤苦，想要度脫他們，不惜性命救濟他們，不認為辛苦，又想讓他們得到安樂直至成佛；六

【English Translation】 English version Shi Bodhisattva said to the Buddha: 'Bodhisattva wishes to sit under the Bodhi tree, adorn the Buddha-land, and teach the ten directions, making all Buddha-lands like the current Bamboo Grove, universally enabling beings to attain Anutpattika-dharma-kshanti (忍, the patience with the truth that all things are uncreated), what practices should one cultivate to achieve this?' The Buddha said: 'One should practice the eight straights: first, straight to the echo of no-name; second, straight to the sound of no-name; third, straightly observing the Buddha-lands of the ten directions as equal and without difference; fourth, straightly seeing the dharmas of the great thousand worlds as equal and without distinction; fifth, straightly observing all beings in the ten directions desiring to be equal to the Buddha; sixth, straightly seeing in the formless that all dharmas have no arising or ceasing; seventh, straightly seeing entering various Samadhis (三昧, meditative states) without thoughts of coming and going or reciprocation; eighth, straightly seeing the Parinirvana (般泥洹, complete nirvana) of the Buddhas in the ten directions and not Parinirvana as equal and without difference, these are the eight dharmas. Bodhisattvas, from this, quickly attain Anutpattika-dharma-kshanti, teaching the ten directions, attaining the state like the Bamboo Grove.' Bao Lai Bodhisattva (寶來菩薩) further said to the Buddha: 'Now these noble ones have come from afar, beholding the World-Honored One, rejoicing and forgetting to eat, and are able to hear this honored Samadhi, is this due to their past blessings and original vows?' The Buddha said: 'It is both due to original vows and not apart from original vows. Their actions are always diligent, not losing the various Samadhis, always following good teachers, staying away from worldly affairs, being quiet and not frequently gathering, but focusing on Samadhi, therefore today, jewels rain down like rain upon this assembly.' Bao Lai Bodhisattva further asked: 'New Bodhisattvas who have just aroused the Bodhi-mind, wishing to practice this Samadhi, how should they practice to attain this?' The Buddha said: 'They should practice the eight Dharma treasures to attain this Samadhi: first, immediately attaining this Samadhi in the presence of the Buddha; second, making offerings to Arhats (羅漢, enlightened disciples) and Realized Ones in the ten directions, practicing the Bodhisattva path for billions of kalpas (劫, eons) without懈怠(懈怠,懈怠), upon hearing this honored Dharma of Samadhi, understanding, explaining, drawing near, revering, and not staying away; third, making offerings to Sharira (舍利, relics), building stupas (塔, pagodas) filling them completely, planting blessings without deficiency, but without benefit to the Dharma, at once changing their minds, as practitioners, they turn towards the gate of wisdom; fourth, attaining the Four Fearlessnesses (四無畏), without a mind of being far from the cycle of birth and death in the ten directions; fifth, Bodhisattvas seeing the diligence and suffering of beings in the five paths, desiring to liberate them, risking their lives to save them, not considering it hardship, and also wishing to enable them to attain peace until Buddhahood; sixth

者菩薩事人如奴事大夫貴，欲度之不以勤苦，所以者何？知本無故；七者菩薩觀見九十六種道，于中覺知欲起法住；八者奉行六波羅蜜，供養比丘僧雖億萬劫，不如一時聞是三昧，十方其有當作佛者用何為證？聞是三昧即知是人為得佛證也，其有發意向是三昧，歡喜信樂而解慧者，即為已解六萬三昧，是為八法寶。行是三昧即得陀鄰尼門。」

佛于爾時欣然而笑，光耀煒曄靡不遍照。文殊師利稽首白佛：「佛不虛笑笑將有意。」

佛語文殊：「審如所言。是寶來菩薩，從寶如來佛剎來，去是九億萬佛國，其剎名曰諸法自然，其有善男子善女人，往生者不從胞胎，不更苦痛無有恩愛，皆于自然華香中生，生即住立無乳哺者，自然伎樂朝暮娛樂，寂然清凈以為法僧。若善男子善女人，聞是三昧，即卻六百四十萬劫之罪，罪盡命終便得往生彼國。寶如來剎無日月光，雖有日月明蔽不現，若人往生者日月星宿即為出現，其見日月星宿有光明者，即知有人當往生也。而諸聲聞不逮知此，唯佛世尊及神通菩薩乃見知之，是故我今而笑之耳。」

賢者須菩提及舍利弗，俱前稽首而白佛言：「愿加大恩加我威神，得至彼剎諸法自然國，禮事供養須臾來還。」佛即聽往俱到彼國。

即至而見其中所有，俱亦復有

【現代漢語翻譯】現代漢語譯本：『第七，菩薩侍奉他人如同奴僕侍奉貴族，想要度化他們卻不施加勤勞辛苦，這是為什麼呢？因為他們知道萬法本性是空無的緣故；第八，菩薩觀察到九十六種外道，從中覺知到貪慾生起，諸法隨緣安住的道理；第九，奉行六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧），供養比丘僧侶，即使經過億萬劫的時間，也不如一時聽聞這個三昧（正定），十方世界如果有將要成佛的人，用什麼作為證驗呢？聽聞這個三昧，就知道這個人已經得到了成佛的憑證。如果有人發起意願嚮往這個三昧，歡喜信樂並且理解其中智慧，就等於已經理解了六萬三昧，這就是第八種法寶。修行這個三昧，就能得到陀羅尼門（總持法門）。』這時，佛陀欣然微笑，光芒照耀，無處不遍照。文殊師利（Manjusri，菩薩名）頂禮佛陀說：『佛陀不會無緣無故地微笑，微笑必定有其深意。』佛陀告訴文殊師利：『確實如你所說。這位寶來菩薩（Bao Lai Bodhisattva），從寶如來（Bao Ru Lai）佛剎而來，距離這裡有九億萬個佛國，那個佛剎的名字叫做諸法自然（Zhu Fa Zi Ran），那裡如果有善男子善女人往生，不是從胞胎出生，不再經歷苦痛，沒有恩愛牽絆，都在自然生長的華香中出生，出生后立即站立，不需要乳汁餵養，有自然的伎樂朝夕娛樂，寂靜清凈作為他們的法和僧侶。如果善男子善女人聽聞這個三昧，就能消除六百四十萬劫的罪業，罪業消除后壽命終結，便能往生到那個佛國。寶如來佛剎沒有日月的光芒，即使有日月，光明也被遮蔽而不顯現，如果有人往生到那裡，日月星宿就會顯現出來，看到日月星宿有光芒，就知道有人將要往生到那裡。而那些聲聞（Sravaka，小乘修行者）不能知道這些，只有佛陀世尊以及神通廣大的菩薩才能知道，所以我現在才微笑啊。』賢者須菩提（Subhuti）和舍利弗（Sariputra），一同上前頂禮佛陀說：『愿佛陀加大恩德，加持我們的威神之力，使我們能夠到達那個諸法自然佛國，禮拜供養，片刻之後就回來。』佛陀立即允許他們前往，一同到達了那個佛國。到達之後，他們見到了其中的一切，也同樣擁有……

【English Translation】 English version: 'Seventh, Bodhisattvas serve others as servants serve nobles, desiring to liberate them without imposing labor or hardship. Why is this? Because they know that the nature of all dharmas is fundamentally empty. Eighth, Bodhisattvas observe the ninety-six kinds of heretical paths, and from them, they realize the arising of desire and the principle that all dharmas abide according to conditions. Ninth, they practice the Six Paramitas (Six Perfections: generosity, morality, patience, diligence, concentration, and wisdom), and offering to the Bhikkhu Sangha (monk community), even for billions of kalpas (aeons), is not as good as hearing this Samadhi (right concentration) for a moment. In the ten directions, if there are those who will become Buddhas, what will be the proof? Hearing this Samadhi, one knows that this person has obtained the proof of becoming a Buddha. If someone initiates the intention to aspire to this Samadhi, rejoicing and believing in it, and understanding its wisdom, it is equivalent to having understood sixty thousand Samadhis. This is the eighth Dharma treasure. Practicing this Samadhi, one obtains the Dharani (total retention) gate.' At that time, the Buddha smiled with joy, and the light shone brilliantly, illuminating everywhere. Manjusri (Manjusri, name of a Bodhisattva) bowed to the Buddha and said, 'The Buddha does not smile without a reason; the smile must have a profound meaning.' The Buddha told Manjusri, 'Indeed, as you say. This Bao Lai Bodhisattva (Bao Lai Bodhisattva), comes from the Buddha-land of Bao Ru Lai (Bao Ru Lai), which is nine hundred million Buddha-lands away from here. That Buddha-land is called Zhu Fa Zi Ran (Zhu Fa Zi Ran), and if there are good men and good women who are reborn there, they are not born from the womb, they no longer experience suffering, and there are no bonds of love. They are all born in naturally growing fragrant flowers, and after birth, they immediately stand, without needing milk. There is natural music for morning and evening entertainment, and they take stillness and purity as their Dharma and Sangha. If good men and good women hear this Samadhi, they can eliminate six million four hundred thousand kalpas of sins, and after the sins are eliminated and their lives end, they can be reborn in that Buddha-land. The Buddha-land of Bao Ru Lai has no light from the sun and moon; even if there are sun and moon, their light is obscured and does not appear. If someone is reborn there, the sun, moon, and stars will appear, and seeing the sun, moon, and stars with light, one knows that someone is about to be reborn there. But those Sravakas (Sravaka, Hinayana practitioners) cannot know these things; only the Buddha World-Honored One and Bodhisattvas with great supernatural powers can know them, so I am smiling now.' The worthy Subhuti (Subhuti) and Sariputra (Sariputra), together stepped forward, bowed to the Buddha, and said, 'May the Buddha bestow great grace and bless us with the power of our spiritual abilities, so that we can reach that Buddha-land of Zhu Fa Zi Ran, pay homage and make offerings, and return after a short while.' The Buddha immediately allowed them to go, and they went together to that Buddha-land. Upon arriving, they saw all that was within it, and they also had...

羅閱祇城，亦有竹園，釋迦文佛一切所有如此無異。舍利弗問須菩提：「怛薩阿竭隨我來乎？」須菩提、舍利弗禮事畢訖從彼來還，至睹眾會續自如故。

佛問舍利弗：「向至彼國，皆何等見？」

對曰：「我見彼國悉如此間。諸佛之功德甚尊甚尊，僥哉會者得遇見此也。」

三彌菩薩從座起，整衣服，稽首佛足愿欲所問：「無生之法為有想無？未起之想有識無？泥洹寂然有定無？泥曰不起有形無？設無形，而在彼間教，生死五道誰是主者？」

佛言：「諸法本無一切清凈，因緣起滅故生諸法，以空造空本無是主。」

三彌菩薩聞佛所說，諸天及人八萬六千，皆得無所從生法忍，升住空中去地百六十丈，從上來下稽首佛足。

是時三千大千剎土地大震動，彌勒菩薩白佛言：「曏者地動是何瑞應？」

佛告彌勒：「今地之動非獨此也，十方諸剎地亦普動，諸剎亦復各有八萬六千天與人，得無所從生，住在空中，皆如此也。」

彌勒復問：「菩薩云何得致無所從生法忍？」

佛言：「有六法得致之：一者知天及人當得佛者未得莂者，我當往莂之，不與十方天下人共知之；二者大千剎中，若善男子善女人當得佛未得莂者，我往莂之，不與十方天下人共知之；三者諸

【現代漢語翻譯】現代漢語譯本羅閱祇城（Rāmagrāma），也有竹園，釋迦文佛（Śākyamuni Buddha）的一切所有都和這裡沒有差別。舍利弗（Śāriputra）問須菩提（Subhūti）：『怛薩阿竭（Tathāgata，如來）會跟隨我來嗎？』須菩提、舍利弗禮拜完畢后從那裡返回，到達集會的地方，一切如舊。

佛問舍利弗：『你到那個國家，都看到了什麼？』

舍利弗回答說：『我看到那個國家和這裡完全一樣。諸佛的功德非常尊貴，非常尊貴，能夠遇見這樣的盛會真是太幸運了。』

三彌菩薩（Samādhi Bodhisattva）從座位上站起來，整理衣服，向佛稽首，希望請問：『無生之法是有思想還是沒有思想？沒有生起的思想是有意識還是沒有意識？泥洹（Nirvana，涅槃）寂靜是有定境還是沒有定境？泥曰（Nirukti，言語）不起是有形還是沒有形？如果沒有形，而在那裡教化，生死五道中誰是主宰者？』

佛說：『諸法本來沒有，一切都是清凈的，因為因緣生滅才產生諸法，以空來造空，本來就沒有主宰。』

三彌菩薩聽了佛所說，諸天和人共有八萬六千，都得到了無所從生法忍，升到空中，距離地面一百六十丈，從空中下來，向佛稽首。

這時，三千大千世界的土地都發生了大震動，彌勒菩薩（Maitreya Bodhisattva）問佛：『剛才的地震是什麼樣的瑞應？』

佛告訴彌勒：『現在大地的震動不僅僅是這裡，十方諸佛剎土也都普遍震動，各個佛剎土也都有八萬六千天人和人，得到無所從生，住在空中，都像這樣。』

彌勒又問：『菩薩如何才能得到無所從生法忍？』

佛說：『有六種方法可以得到它：第一，知道天人和人中應當成佛但還沒有得到授記的人，我應當前去為他們授記，不與十方天下人共同知道這件事；第二，在大千世界中，如果有善男子善女人應當成佛但還沒有得到授記的人，我前去為他們授記，不與十方天下人共同知道這件事；第三，諸

【English Translation】 English version In Rāmagrāma (羅閱祇城), there is also a bamboo grove, and everything that Śākyamuni Buddha (釋迦文佛) possesses is no different from here. Śāriputra (舍利弗) asked Subhūti (須菩提): 'Will the Tathāgata (怛薩阿竭, Thus Come One) come with me?' Subhūti and Śāriputra, after completing their obeisances, returned from there and arrived at the assembly, everything remaining as before.

The Buddha asked Śāriputra: 'What did you see when you went to that country?'

Śāriputra replied: 'I saw that country was exactly like this one. The merits and virtues of the Buddhas are exceedingly venerable, exceedingly venerable. It is fortunate indeed to have encountered such an assembly.'

Samādhi Bodhisattva (三彌菩薩) arose from his seat, adjusted his robes, prostrated at the Buddha's feet, and wished to ask: 'Is the Dharma of non-origination with thought or without thought? Is the thought that has not arisen with consciousness or without consciousness? Is the stillness of Nirvana (泥洹) with samādhi or without samādhi? Is the non-arising of Nirukti (泥曰, etymology) with form or without form? If it is without form, and yet teaches there, who is the master of the five paths of birth and death?'

The Buddha said: 'All dharmas are fundamentally without existence, all are pure. Because of the arising and ceasing of conditions, all dharmas are produced. Using emptiness to create emptiness, there is fundamentally no master.'

Upon hearing what the Buddha said, eighty-six thousand devas and humans, all attained the Dharma-kshanti (法忍) of non-origination, ascended into the air, one hundred and sixty yojanas (丈) from the ground, and descended from above, prostrating at the Buddha's feet.

At that time, the lands of the three thousand great thousand worlds shook greatly. Maitreya Bodhisattva (彌勒菩薩) asked the Buddha: 'What is the auspicious sign of the earthquake just now?'

The Buddha told Maitreya: 'The earthquake now is not only here, but the lands of the ten directions are also universally shaking. Each Buddha-land also has eighty-six thousand devas and humans who have attained non-origination, dwelling in the air, all like this.'

Maitreya further asked: 'How does a Bodhisattva attain the Dharma-kshanti of non-origination?'

The Buddha said: 'There are six ways to attain it: First, knowing that among devas and humans there are those who should become Buddhas but have not yet received prediction (莂), I should go and predict for them, not sharing this knowledge with the people of the ten directions; Second, in the three thousand great thousand worlds, if there are good men and good women who should become Buddhas but have not yet received prediction, I will go and predict for them, not sharing this knowledge with the people of the ten directions; Third, all'

地獄中人當得佛者，我悉當往莂之，不與十方天下人共知之；四者十方人絕命所生處我悉知之，不與十方天下人共知之；五者十方天下人壽命盡我悉知之，不與十方天下人共知之；六者十方諸佛取泥洹不取泥洹我悉知之，不與十方天下人共知之，是為六法疾得無所從生法忍。」

彌勒菩薩白佛言：「是三昧者為極大尊，欲令眾會普共逮得，當行何法而令得之？」

佛言：「當行九法：一者視諸法悉清凈無邊，二者視諸天亦清凈無邊，三者視諸生死清凈無邊，四者視五道悉清凈，五者于欲無所求悉清凈，六者視三界色悉清凈無有邊，七者視泥洹悉清凈無有邊，八者觀泥犁悉清凈無有邊，九者見十方無有舉名者，是為九法，菩薩行如是者，疾得是三昧。」

彌勒白佛言：「菩薩得六萬三昧三昧，寧有邊幅無耶？而得六萬三昧，是為無邊幅乎？」

佛言：「雖得六萬三昧，但有名耳，不可極盡三昧悉具足；又三昧者非但一品，有無念三昧、有離欲三昧、有坐聽十方佛三昧、有莊嚴諸佛國土華香自然來三昧、有所說法一切人悉逮本三昧、有出諸法無還想三昧、有說經時化為百種音聲三昧、有說法億千萬佛國華香自然三昧、有伏諸群生三昧、有發師子意獨行獨步三昧、有所見處莫不發阿耨多羅三耶三菩

【現代漢語翻譯】現代漢語譯本：如果地獄中的人可以成佛，我都會去識別他們，不讓十方世界的人知道；四是十方世界的人死後會生到哪裡，我都知道，不讓十方世界的人知道；五是十方世界的人壽命何時終結，我都知道，不讓十方世界的人知道；六是十方諸佛是否進入涅槃（Nirvana，佛教術語，指脫離輪迴的狀態），我都知道，不讓十方世界的人知道，這就是六種方法，可以迅速獲得無所從來法忍（一種對佛法的深刻理解和接受）。』

彌勒菩薩（Maitreya Bodhisattva，未來佛）對佛說：『這種三昧（Samadhi，佛教術語，指精神集中和冥想的狀態）非常尊貴，想要讓大眾普遍獲得，應當修行什麼法才能得到它？』

佛說：『應當修行九種法：一是看待諸法都是清凈無邊的，二是看待諸天也是清凈無邊的，三是看待生死也是清凈無邊的，四是看待五道（指地獄、餓鬼、畜生、人、天）都是清凈的，五是對慾望沒有追求，都是清凈的，六是看待三界（指欲界、色界、無色界）的色都是清凈沒有邊際的，七是看待涅槃都是清凈沒有邊際的，八是觀察地獄都是清凈沒有邊際的，九是見到十方世界沒有可以被指名的事物，這就是九種法，菩薩如果這樣修行，就能迅速獲得這種三昧。』

彌勒（Maitreya）對佛說：『菩薩得到六萬種三昧，是有邊際還是沒有邊際呢？得到六萬種三昧，是無邊無際的嗎？』

佛說：『雖然得到六萬種三昧，但只是有名而已，不可能完全具備所有的三昧；而且三昧不僅僅只有一種，有無念三昧、有離欲三昧、有坐聽十方佛三昧、有莊嚴諸佛國土華香自然來三昧、有所說法一切人悉逮本三昧、有出諸法無還想三昧、有說經時化為百種音聲三昧、有說法億千萬佛國華香自然三昧、有伏諸群生三昧、有發師子意獨行獨步三昧、有所見處莫不發阿耨多羅三耶三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』

【English Translation】 English version: 'If people in hell are capable of becoming Buddhas, I will identify them all, without letting the people of the ten directions know; fourth, I know where people in the ten directions will be reborn after death, without letting the people of the ten directions know; fifth, I know when the lifespan of people in the ten directions will end, without letting the people of the ten directions know; sixth, I know whether the Buddhas in the ten directions enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of rebirth), without letting the people of the ten directions know. These are the six methods to quickly attain the Dharma-kṣānti (a profound understanding and acceptance of the Dharma) of non-origination.'

Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha) said to the Buddha, 'This Samadhi (Samadhi, a Buddhist term referring to a state of mental concentration and meditation) is extremely venerable. If we want to enable the assembly to universally attain it, what Dharma should we practice to attain it?'

The Buddha said, 'We should practice nine Dharmas: first, view all Dharmas as pure and boundless; second, view all devas (gods) as pure and boundless; third, view birth and death as pure and boundless; fourth, view the five paths (referring to hell, hungry ghosts, animals, humans, and devas) as all pure; fifth, have no desire for anything, all is pure; sixth, view the form of the three realms (referring to the desire realm, the form realm, and the formless realm) as pure and without limit; seventh, view Nirvana as pure and without limit; eighth, observe hell as pure and without limit; ninth, see that there is nothing in the ten directions that can be named. These are the nine Dharmas. If a Bodhisattva practices in this way, they will quickly attain this Samadhi.'

Maitreya said to the Buddha, 'If a Bodhisattva attains sixty thousand Samadhis, are they finite or infinite? Is attaining sixty thousand Samadhis boundless?'

The Buddha said, 'Although one attains sixty thousand Samadhis, it is only in name. It is impossible to fully possess all Samadhis. Moreover, Samadhi is not just of one kind. There is the Samadhi of no-thought, the Samadhi of detachment from desire, the Samadhi of sitting and listening to the Buddhas of the ten directions, the Samadhi of adorning the Buddha lands with naturally appearing flowers and incense, the Samadhi where everyone who hears the Dharma attains the original state, the Samadhi of emanating all Dharmas without the thought of return, the Samadhi of transforming into hundreds of sounds when reciting scriptures, the Samadhi of naturally appearing flowers and incense in billions of Buddha lands when teaching the Dharma, the Samadhi of subduing all sentient beings, the Samadhi of arousing the lion's intent and walking alone, and wherever one is seen, one cannot help but arouse Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).'

提三昧、有所在處莫不供養三昧、有亂風一起時如佛說經聲三昧、有所向門莫不開三昧、有所在處師子為現三昧、有飛到十方三昧、有向門莫不開十方菩薩往來無極三昧、有坐知十方人意三昧、有壞滅諸想三昧、有壞滅諸識三昧、有合十方諸剎土合為一剎三昧、有發意不盡三昧、有視三界了無一人三昧、有住一佛國到一佛國三昧、有所在處令法不斷絕三昧、有所在常與佛相遇三昧、有坐觀十方大兵大火大水大風于其中不恐怖悉往教導之三昧、有所在處但以法作器三昧、有善男子善女人聞是三昧即得往來無還之想三昧，如是三昧不可極盡，今為會中粗說之耳。

「有無名三昧、有住諸法三昧、有名諸慧三昧、有教法三昧、有滅壞羅漢辟支佛三昧、有法寶三昧、有總持無名法三昧、有知人意三昧、有斷諸煩荷三昧、有制力欲覺三昧、有滅十方種力三昧、有智慧光明所處三昧、有不可計三昧、有見法時如水影三昧、有不可盡凈慧三昧、有空諸惡三昧、有無愿想三昧、有住禪乃到泥洹三昧、有譬若金剛無穢三昧、有極明三昧、有過諸煩已盡三昧、有廣大水法三昧、有莊嚴大船三昧、有入無名三昧、有不盡喜意三昧、有總持無所忘三昧、有在冥悉令明三昧、有所樂悉樂三昧、有慈行三昧、有凈大哀三昧、有入等心三昧、有

【現代漢語翻譯】現代漢語譯本：『有提三昧（Tí sānmèi，提升禪定），無論在何處都能得到供養的三昧（sānmèi，禪定），有亂風吹起時如同聽到佛陀說經的聲音的三昧（sānmèi，禪定），無論面向哪個方向，門都會自然打開的三昧（sānmèi，禪定），無論在何處，獅子都會顯現的三昧（sānmèi，禪定），有能飛到十方的三昧（sānmèi，禪定），面向哪個方向門都會打開，十方菩薩往來沒有窮盡的三昧（sānmèi，禪定），有坐著就能知道十方眾生心意的三昧（sānmèi，禪定），有能摧毀各種妄想的三昧（sānmèi，禪定），有能摧毀各種意識的三昧（sānmèi，禪定），有能將十方諸佛剎土合為一個佛剎的三昧（sānmèi，禪定），有發願永不窮盡的三昧（sānmèi，禪定），有觀看三界，了無一人的三昧（sānmèi，禪定），有安住在一個佛國，到達另一個佛國的三昧（sānmèi，禪定），有無論在何處都能使佛法不斷絕的三昧（sānmèi，禪定），有無論在何處都能常與佛相遇的三昧（sānmèi，禪定），有坐著觀看十方的大兵、大火、大水、大風，在其中不感到恐怖，並且都能前去教導他們的三昧（sānmèi，禪定），有無論在何處都只用法來作為器皿的三昧（sānmèi，禪定），有善男子、善女人聽到這些三昧（sānmèi，禪定）就能得到往來而沒有還念之想的三昧（sānmèi，禪定），這樣的三昧（sānmèi，禪定）是無法窮盡的，現在只是為法會中的大眾粗略地說一說。』

『有無名三昧（Wúmíng sānmèi，無名禪定），有安住于諸法的三昧（sānmèi，禪定），有名諸慧三昧（Míng zhū huì sānmèi，名諸慧禪定），有教法三昧（Jiào fǎ sānmèi，教法禪定），有滅壞阿羅漢、辟支佛的三昧（sānmèi，禪定），有法寶三昧（Fǎbǎo sānmèi，法寶禪定），有總持無名法的三昧（sānmèi，禪定），有知曉他人心意的三昧（sānmèi，禪定），有斷除各種煩惱重擔的三昧（sānmèi，禪定），有控制慾望覺知的三昧（sānmèi，禪定），有滅除十方各種力量的三昧（sānmèi，禪定），有智慧光明所照之處的三昧（sānmèi，禪定），有不可計數的三昧（sānmèi，禪定），有見到佛法時如同水中倒影的三昧（sānmèi，禪定），有不可窮盡的清凈智慧的三昧（sānmèi，禪定），有空掉各種惡行的三昧（sānmèi，禪定），有無所求愿的三昧（sānmèi，禪定），有安住于禪定直到涅槃的三昧（sānmèi，禪定），有譬如金剛般沒有瑕疵的三昧（sānmèi，禪定），有極其光明的的三昧（sānmèi，禪定），有超越各種煩惱已經窮盡的三昧（sānmèi，禪定），有廣大的水法的三昧（sānmèi，禪定），有莊嚴大船的三昧（sānmèi，禪定），有進入無名境界的三昧（sānmèi，禪定），有永不窮盡的喜悅的三昧（sānmèi，禪定），有總持一切永不忘失的三昧（sānmèi，禪定），有在黑暗中都能使其明亮的三昧（sānmèi，禪定），有所喜樂都能得到喜樂的三昧（sānmèi，禪定），有慈悲行為的三昧（sānmèi，禪定），有清凈的大悲的三昧（sānmèi，禪定），有進入平等心的三昧（sānmèi，禪定），有』

【English Translation】 English version: 'There is the Tí sānmèi (提三昧, Elevating Samadhi), the Samadhi (sānmèi, concentration) that receives offerings wherever it is, the Samadhi (sānmèi, concentration) that sounds like the Buddha preaching when chaotic winds arise, the Samadhi (sānmèi, concentration) that opens doors in any direction it faces, the Samadhi (sānmèi, concentration) that manifests lions wherever it is, the Samadhi (sānmèi, concentration) that can fly to the ten directions, the Samadhi (sānmèi, concentration) that opens doors in any direction it faces, with limitless Bodhisattvas coming and going in the ten directions, the Samadhi (sānmèi, concentration) that knows the thoughts of people in the ten directions while sitting, the Samadhi (sānmèi, concentration) that destroys all thoughts, the Samadhi (sānmèi, concentration) that destroys all consciousness, the Samadhi (sānmèi, concentration) that combines all Buddha lands in the ten directions into one Buddha land, the Samadhi (sānmèi, concentration) that never exhausts its vows, the Samadhi (sānmèi, concentration) that sees no one in the three realms, the Samadhi (sānmèi, concentration) that stays in one Buddha land and travels to another, the Samadhi (sānmèi, concentration) that ensures the Dharma never ceases wherever it is, the Samadhi (sānmèi, concentration) that always encounters the Buddha wherever it is, the Samadhi (sānmèi, concentration) that sits and observes great armies, great fires, great floods, and great winds in the ten directions without fear, and goes to teach them all, the Samadhi (sānmèi, concentration) that uses only the Dharma as a vessel wherever it is, the Samadhi (sānmèi, concentration) that allows good men and good women to attain the thought of coming and going without returning upon hearing these Samadhis (sānmèi, concentration). Such Samadhis (sānmèi, concentration) are inexhaustible; I am only giving a rough overview to the assembly today.'

'There is the Wúmíng sānmèi (無名三昧, Nameless Samadhi), the Samadhi (sānmèi, concentration) that abides in all dharmas, the Míng zhū huì sānmèi (名諸慧三昧, Samadhi of Renowned Wisdoms), the Jiào fǎ sānmèi (教法三昧, Teaching Dharma Samadhi), the Samadhi (sānmèi, concentration) that destroys Arhats and Pratyekabuddhas, the Fǎbǎo sānmèi (法寶三昧, Dharma Treasure Samadhi), the Samadhi (sānmèi, concentration) that upholds the nameless Dharma, the Samadhi (sānmèi, concentration) that knows the minds of others, the Samadhi (sānmèi, concentration) that cuts off all burdens of affliction, the Samadhi (sānmèi, concentration) that controls the perception of desire, the Samadhi (sānmèi, concentration) that extinguishes the various powers of the ten directions, the Samadhi (sānmèi, concentration) where the light of wisdom shines, the Samadhi (sānmèi, concentration) that is immeasurable, the Samadhi (sānmèi, concentration) that sees the Dharma like a reflection in water, the Samadhi (sānmèi, concentration) of inexhaustible pure wisdom, the Samadhi (sānmèi, concentration) that empties all evil deeds, the Samadhi (sānmèi, concentration) that is without wishes or desires, the Samadhi (sānmèi, concentration) that abides in meditation until Nirvana, the Samadhi (sānmèi, concentration) that is like a diamond without impurities, the Samadhi (sānmèi, concentration) that is extremely bright, the Samadhi (sānmèi, concentration) that has surpassed all afflictions and is exhausted, the Samadhi (sānmèi, concentration) of vast water Dharma, the Samadhi (sānmèi, concentration) that adorns a great ship, the Samadhi (sānmèi, concentration) that enters the nameless realm, the Samadhi (sānmèi, concentration) of inexhaustible joy, the Samadhi (sānmèi, concentration) that upholds everything without forgetting, the Samadhi (sānmèi, concentration) that illuminates everything in darkness, the Samadhi (sānmèi, concentration) that brings joy to whatever is desired, the Samadhi (sānmèi, concentration) of compassionate conduct, the Samadhi (sānmèi, concentration) of pure great compassion, the Samadhi (sānmèi, concentration) that enters equanimity, there is'

出等心三昧、有名已脫未脫三昧、有光明所從來處三昧、有曉無所曉三昧、有脫慧脫教三昧、有蓮華為現三昧、有離無常三昧、有尊智慧無主三昧、有勇猛無所不伏三昧、有開闢諸剎三昧、有清凈無形三昧、有無名寶三昧、有如海無所不受三昧、有神足廣大三昧、有如彈指無所不及三昧。」

曇摩菩薩語舍利弗言：「所問慧住故曰不可極，是應時聞所聞如意，不自貢高所作不忘，常敬意如所教習慧用，意無所受故不失禮節，所作法不忘不亂，意如珍寶除諸老病，以意為法器，是為樂忍辱，所思但想諦言，所樂但法意慧，不用足時所施無所惜，所與無適莫，所聞諦意觀，歡喜無所得，其意已悅身體為輕，意不在外道，但欲聞法味及比羅經，但欲聞漚和拘舍羅，但欲聞四等心，欲聞無底法，如意不異念，欲意受漚和拘舍羅，欲聞無所從生法，不貪觀但欲意受慈度之，欲知無常聲，欲知寂然之意，欲知空復是空，欲知無想生死及佈施，一切不欲聞，但欲聞音樂，隨樂十方忠信以作，正降伏諸欲根。」

曇摩菩薩白佛言：「菩薩已得寶如來三昧，自在所為，眾慧已具，便得三寶：一者譬如水中影，影亦不在水中，亦不在水外，菩薩於是間坐，其身悉在十方，其身亦不在十方；二者菩薩於是間坐，分身悉現十方佛前

【現代漢語翻譯】現代漢語譯本：還有等心三昧（Samadhi of Equality），有名為已脫未脫三昧（Samadhi of Having Escaped and Not Yet Escaped），有光明所從來處三昧（Samadhi of the Source of Light），有曉無所曉三昧（Samadhi of Knowing and Not Knowing），有脫慧脫教三昧（Samadhi of Liberation, Wisdom, and Teaching），有蓮華為現三昧（Samadhi of Lotus Manifestation），有離無常三昧（Samadhi of Detachment from Impermanence），有尊智慧無主三昧（Samadhi of Honored Wisdom Without a Master），有勇猛無所不伏三昧（Samadhi of Courageous Invincibility），有開闢諸剎三昧（Samadhi of Opening Up All Lands），有清凈無形三昧（Samadhi of Pure Formlessness），有無名寶三昧（Samadhi of Nameless Treasure），有如海無所不受三昧（Samadhi of the Sea Accepting All），有神足廣大三昧（Samadhi of Vast Supernatural Power），有如彈指無所不及三昧（Samadhi of Reaching Everywhere in a Finger Snap）。' 曇摩菩薩（Dharmā Bodhisattva）對舍利弗（Śāriputra）說：『你所問的慧住，所以說是不可窮盡的，是因為能隨時聽聞所聞，如意自在，不自高自大，所做的事不會忘記，常常恭敬地按照所教導的去學習運用智慧，心意沒有執著所以不失禮節，所做的事不會忘記也不會混亂，心意像珍寶一樣能去除各種衰老疾病，以心意作為法的容器，這就是樂於忍辱，所思考的只是真實的言語，所喜愛的只是法意智慧，不用腳的時候所施捨的沒有吝惜，所給予的沒有偏頗，所聽聞的用真實的心意去觀察，歡喜而無所得，心意已經喜悅身體就感到輕盈，心意不在外道，只是想聽聞佛法的滋味以及比羅經（Piluo Sutra），只是想聽聞漚和拘舍羅（Ouhējusala），只是想聽聞四等心（Four Immeasurable Minds），想聽聞無底法（Bottomless Dharma），心意如意而沒有其他的念頭，想要心意接受漚和拘舍羅（Ouhējusala），想聽聞無所從生法（Dharma of No Origin），不貪戀外在的觀察只是想用慈悲來度化，想知道無常的聲音，想知道寂靜的心意，想知道空還是空，想知道無想生死以及佈施，一切不想聽聞，只是想聽聞音樂，隨著喜好向十方忠誠地去做，正確地降伏各種慾望的根源。' 曇摩菩薩（Dharmā Bodhisattva）對佛說：『菩薩已經得到寶如來三昧（Ratnatathāgata Samadhi），自在地作為，各種智慧已經具備，便得到三寶（Three Jewels）：一是譬如水中的影子，影子既不在水中，也不在水外，菩薩在這裡坐著，他的身體全部都在十方，他的身體也不在十方；二是菩薩在這裡坐著，分身全部顯現在十方佛前。

【English Translation】 English version: There is also the Samadhi of Equality (等心三昧), the Samadhi named Having Escaped and Not Yet Escaped (已脫未脫三昧), the Samadhi of the Source of Light (光明所從來處三昧), the Samadhi of Knowing and Not Knowing (曉無所曉三昧), the Samadhi of Liberation, Wisdom, and Teaching (脫慧脫教三昧), the Samadhi of Lotus Manifestation (蓮華為現三昧), the Samadhi of Detachment from Impermanence (離無常三昧), the Samadhi of Honored Wisdom Without a Master (尊智慧無主三昧), the Samadhi of Courageous Invincibility (勇猛無所不伏三昧), the Samadhi of Opening Up All Lands (開闢諸剎三昧), the Samadhi of Pure Formlessness (清凈無形三昧), the Samadhi of Nameless Treasure (無名寶三昧), the Samadhi of the Sea Accepting All (如海無所不受三昧), the Samadhi of Vast Supernatural Power (神足廣大三昧), the Samadhi of Reaching Everywhere in a Finger Snap (如彈指無所不及三昧).' Dharmā Bodhisattva (曇摩菩薩) said to Śāriputra (舍利弗): 'The dwelling of wisdom you asked about, which is said to be inexhaustible, is because one can listen to what is heard at any time, freely and at will, without being arrogant, without forgetting what has been done, always respectfully learning and applying wisdom according to what has been taught, without attachment in mind, so as not to lose etiquette, without forgetting or confusing what has been done, with the mind like a treasure that can remove all kinds of aging and sickness, using the mind as a vessel for the Dharma, this is being happy to endure humiliation, thinking only of truthful words, delighting only in the wisdom of the Dharma, without being stingy when giving when not using one's feet, without bias in what is given, observing what is heard with a truthful mind, rejoicing without attainment, with the mind already pleased, the body feels light, the mind is not in external paths, but only wants to hear the taste of the Buddha's teachings and the Piluo Sutra (比羅經), only wants to hear Ouhējusala (漚和拘舍羅), only wants to hear the Four Immeasurable Minds (四等心), wants to hear the Bottomless Dharma (無底法), with the mind as desired and without other thoughts, wanting the mind to receive Ouhējusala (漚和拘舍羅), wanting to hear the Dharma of No Origin (無所從生法), not being greedy for external observations but only wanting to liberate with compassion, wanting to know the sound of impermanence, wanting to know the mind of stillness, wanting to know that emptiness is still emptiness, wanting to know the non-conceptual birth and death and giving, not wanting to hear anything else, but only wanting to hear music, faithfully acting according to one's preferences in all directions, correctly subduing the roots of all desires.' Dharmā Bodhisattva (曇摩菩薩) said to the Buddha: 'The Bodhisattva has already attained the Ratnatathāgata Samadhi (寶如來三昧), acting freely, with all kinds of wisdom already complete, and thus attains the Three Jewels (三寶): First, it is like a shadow in the water, the shadow is neither in the water nor outside the water, the Bodhisattva sits here, his body is entirely in all directions, and his body is also not in all directions; second, the Bodhisattva sits here, and all his emanations appear before the Buddhas in all directions.

坐，其身亦不在十方佛前坐；三者譬如山中呼響音聲還報，音響亦不在內亦不在外，菩薩於是間坐，悉遙說十方佛諸菩薩事，十方諸菩薩亦無往來到彼者，彼亦無往者如是也。」

佛語曇摩菩薩：「已得陀鄰尼門，譬如持弓弩布矢在欲所射無所不到，菩薩持一慧入萬億慧，靡所不至，如是也。」

佛告曇摩菩薩：「汝見阿須倫欲興兵時，彈指之頃兵到六天中間無空缺，菩薩已從第九以下欲說法時，如是也。」

寶來菩薩語舍利弗言：「凈者貪慾消伏，其意無貪慾者是不可盡，其諸惡意者不能伏，復亂其意護于惡意，是故不可盡。其意瞋恚有形欲貢高，諸所不可索可欲作，菩薩常欲護是意，知不可盡去諸垢，當知意不可盡，護者不令懈怠，當知其意不可盡。其狂亂者轉以法護之，當知意不可極。無智慧者欲護之，知意不可極，一切以法施與法脫之，當知意不可盡，欲教一切人皆令為功德，當知是意不可盡。」

寶來菩薩語舍利弗言：「菩薩有四法：一者意作陀鄰尼行不可盡，二者陀鄰尼所入行不可盡，三者以陀鄰尼教一切是不可盡，四者博學問故陀鄰尼不可盡，是為四。復有四事不可盡：一者上脫中脫不可盡，二者四馬之路不可極，三者可意之王不可極，四者十二因緣無有主不可盡，是為四。

【現代漢語翻譯】現代漢語譯本『坐』，他的身體也不在十方佛（指各個方向的佛）前坐；三者譬如在山中呼喊，聲音的迴響返回，聲音和迴響既不在內也不在外，菩薩就在這中間坐著，遙遠地說著十方佛和諸位菩薩的事情，十方諸菩薩也沒有往來到這裡，他也沒有往來，就是這樣。』佛告訴曇摩（Dharma）菩薩：『已經得到了陀鄰尼（Dharani，總持）之門，譬如拿著弓弩，箭已上弦，想要射向哪裡沒有不能到達的，菩薩持有一種智慧，進入萬億種智慧，沒有不能到達的，就是這樣。』佛告訴曇摩（Dharma）菩薩：『你看見阿須倫（Asura，阿修羅）想要興兵的時候，彈指之間軍隊就到達六天（欲界六天）中間，沒有空缺，菩薩已經從第九以下想要說法的時候，也是這樣。』寶來（Ratnakara）菩薩告訴舍利弗（Sariputra）說：『清凈的人貪慾消退降伏，他的心沒有貪慾是不可窮盡的，那些惡意的人不能降伏，反而擾亂他的心，守護著惡意，所以是不可窮盡的。他的心瞋恚有形，想要貢高我慢，諸所不可索求的卻想要去做，菩薩常常想要守護這顆心，知道不可窮盡，去除各種污垢，應當知道心是不可窮盡的，守護它不讓它懈怠，應當知道他的心是不可窮盡的。對於狂亂的心，用佛法來守護它，應當知道心是不可窮盡的。對於沒有智慧的人想要守護他的心，知道心是不可窮盡的，一切用佛法施與，用法來解脫他，應當知道心是不可窮盡的，想要教導一切人都讓他們行功德，應當知道這顆心是不可窮盡的。』寶來（Ratnakara）菩薩告訴舍利弗（Sariputra）說：『菩薩有四種法：第一，用心作陀鄰尼（Dharani，總持）的修行是不可窮盡的；第二，陀鄰尼（Dharani，總持）所進入的修行是不可窮盡的；第三，用陀鄰尼（Dharani，總持）教導一切眾生是不可窮盡的；第四，因為博學多聞的緣故，陀鄰尼（Dharani，總持）是不可窮盡的，這就是四種不可窮盡。又有四件事不可窮盡：第一，上等的解脫和中等的解脫是不可窮盡的；第二，四匹馬拉的車道是不可窮盡的；第三，可意之王是不可窮盡的；第四，十二因緣沒有主宰是不可窮盡的，這就是四種不可窮盡。』

【English Translation】 English version 『Sitting,』 his body also does not sit before the Buddhas of the ten directions (referring to the Buddhas in all directions); thirdly, it is like calling out in the mountains, and the echo returns, the sound and echo are neither inside nor outside, the Bodhisattva sits in between, remotely speaking of the affairs of the Buddhas and Bodhisattvas of the ten directions, and the Bodhisattvas of the ten directions do not come and go to that place, nor does he come and go, it is like that.』 The Buddha told Dharma Bodhisattva: 『Having obtained the gate of Dharani (total retention), it is like holding a bow and crossbow, with the arrow nocked, wanting to shoot wherever, there is nowhere it cannot reach, the Bodhisattva holds one wisdom, entering into trillions of wisdoms, there is nowhere it cannot reach, it is like that.』 The Buddha told Dharma Bodhisattva: 『You see when the Asuras (demi-gods) want to raise an army, in the snap of a finger the army arrives in the middle of the six heavens (the six heavens of the desire realm), without any gaps, it is like that when the Bodhisattva wants to preach the Dharma from the ninth level downwards.』 Ratnakara Bodhisattva told Sariputra: 『The pure person's greed is diminished and subdued, his mind without greed is inexhaustible, those with evil intentions cannot be subdued, but instead disturb his mind, guarding the evil intentions, therefore it is inexhaustible. His mind is filled with anger, has form, and wants to be arrogant, wanting to do what cannot be sought, the Bodhisattva always wants to guard this mind, knowing it is inexhaustible, removing all defilements, one should know that the mind is inexhaustible, guarding it and not letting it be lazy, one should know that his mind is inexhaustible. For the chaotic mind, protect it with the Dharma, one should know that the mind is inexhaustible. For those without wisdom, wanting to guard his mind, knowing that the mind is inexhaustible, giving everything with the Dharma, liberating him with the Dharma, one should know that the mind is inexhaustible, wanting to teach everyone to do meritorious deeds, one should know that this mind is inexhaustible.』 Ratnakara Bodhisattva told Sariputra: 『The Bodhisattva has four dharmas: first, using the mind to practice Dharani (total retention) is inexhaustible; second, the practice that Dharani (total retention) enters into is inexhaustible; third, using Dharani (total retention) to teach all beings is inexhaustible; fourth, because of extensive learning and knowledge, Dharani (total retention) is inexhaustible, these are the four inexhaustibles. There are also four things that are inexhaustible: first, superior liberation and intermediate liberation are inexhaustible; second, the road for four horses is inexhaustible; third, the king of contentment is inexhaustible; fourth, the twelve links of dependent origination without a master are inexhaustible, these are the four inexhaustibles.』

復有九法不可盡：一者無我之語不可盡，二者無作之想不可盡，三者寂寞泥洹之語不可盡，四者所度不可盡，五者大海流水無有懈倦不可盡，六者諸惡無垢不可盡，七者苦痛之聲不可盡，八者去來之想不可盡，九者所度無主不可盡，是為九。復有九法不可盡：一者諸佛剎土不可極，二者諸菩薩所從來處不可極，三者發阿耨多羅三耶三菩提心者不可極，四者失愿取羅漢辟支佛不可極，五者十方菩薩從一佛剎飛到一佛剎不可極，六者六波羅蜜不可極，七者三三昧不可極，八者過於泥洹亦如化不可極，九者三昧不可極，是為九。」

寶來菩薩語舍利弗言：「菩薩有三十二寶：一者其心不著愛慾，是即忍辱不可極；二者不起我非我亦無所造，是故忍辱不可極；三者不念一切善惡，是為忍辱不可極；四者不恨心意於一切，是為忍辱不可極；五者不瞋怒向一切人，是為忍辱不可極；六者不懷念他人惡，是為忍辱不可極；七者亦不妄嬈人有所擊，是為忍辱不可極；八者于大會不調戲于座中，是為忍辱不可極；九者自護護他人身，是為忍辱不可極；十者有貧窮者給與護之，從后無所悕望，是為忍辱不可極；十一者自制不隨惡知識，是為忍辱不可極；十二者無有愛慾意于身及他人身，是為忍辱不可極；十三者不起諸想，無念善惡如

【現代漢語翻譯】現代漢語譯本還有九種法是不可窮盡的：第一，宣說『無我』的言語是不可窮盡的；第二，『無造作』的念想是不可窮盡的；第三，寂靜涅槃（Nirvana）的言語是不可窮盡的；第四，所度化的眾生是不可窮盡的；第五，大海的流水沒有懈怠疲倦，是不可窮盡的；第六，諸惡已盡，沒有垢染，是不可窮盡的；第七，痛苦的聲音是不可窮盡的；第八，過去和未來的念想是不可窮盡的；第九，所度化的眾生沒有主宰，是不可窮盡的。這就是九種不可窮盡的法。還有九種法是不可窮盡的：第一，諸佛的剎土是不可窮盡的；第二，諸菩薩所來的地方是不可窮盡的；第三，發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）的人是不可窮盡的；第四，失去願望而證得阿羅漢（Arhat）或辟支佛（Pratyekabuddha）果位的人是不可窮盡的；第五，十方菩薩從一個佛剎飛到另一個佛剎是不可窮盡的；第六，六波羅蜜（Six Paramitas，六度）是不可窮盡的；第七，三三昧（Three Samadhis，三種三昧）是不可窮盡的；第八，超越涅槃也如幻化一般，是不可窮盡的；第九，三昧是不可窮盡的。這就是九種不可窮盡的法。寶來菩薩對舍利弗（Sariputra）說：『菩薩有三十二種寶：第一，內心不執著于愛慾，這就是忍辱，是不可窮盡的；第二，不生起『我』和『非我』的念頭，也沒有任何造作，所以忍辱是不可窮盡的；第三，不思念一切善惡，這就是忍辱，是不可窮盡的；第四，不怨恨一切眾生，這就是忍辱，是不可窮盡的；第五，不向任何人發怒，這就是忍辱，是不可窮盡的；第六，不懷念他人的過錯，這就是忍辱，是不可窮盡的；第七，也不隨意侵擾或攻擊他人，這就是忍辱，是不可窮盡的；第八，在大會上不在座位中戲弄他人，這就是忍辱，是不可窮盡的；第九，保護自己也保護他人的身體，這就是忍辱，是不可窮盡的；第十，對於貧窮的人給予幫助和保護，事後不期望任何回報，這就是忍辱，是不可窮盡的；第十一，自我約束，不跟隨惡知識，這就是忍辱，是不可窮盡的；第十二，對於自己和他人的身體都沒有愛慾之念，這就是忍辱，是不可窮盡的；第十三，不生起各種念想，沒有善惡之念，就像……』

【English Translation】 English version Furthermore, there are nine dharmas that cannot be exhausted: First, the words of 'no-self' cannot be exhausted; second, the thought of 'non-action' cannot be exhausted; third, the words of peaceful Nirvana (Nirvana) cannot be exhausted; fourth, those who are delivered cannot be exhausted; fifth, the flowing water of the great ocean has no weariness and cannot be exhausted; sixth, all evils are without defilement and cannot be exhausted; seventh, the sound of suffering cannot be exhausted; eighth, the thoughts of going and coming cannot be exhausted; ninth, those who are delivered have no master and cannot be exhausted. These are the nine. Furthermore, there are nine dharmas that cannot be exhausted: First, the Buddha lands cannot be exhausted; second, the places from which the Bodhisattvas come cannot be exhausted; third, those who generate the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) cannot be exhausted; fourth, those who lose their vows and attain the state of Arhat (Arhat) or Pratyekabuddha (Pratyekabuddha) cannot be exhausted; fifth, the Bodhisattvas of the ten directions flying from one Buddha land to another cannot be exhausted; sixth, the Six Paramitas (Six Paramitas) cannot be exhausted; seventh, the Three Samadhis (Three Samadhis) cannot be exhausted; eighth, passing beyond Nirvana is also like an illusion and cannot be exhausted; ninth, Samadhi cannot be exhausted. These are the nine. Bodhisattva Baolai said to Sariputra (Sariputra): 'Bodhisattvas have thirty-two treasures: First, their minds are not attached to love and desire, this is patience and cannot be exhausted; second, they do not arise with the thought of 'I' and 'not-I' and create nothing, therefore patience cannot be exhausted; third, they do not think of all good and evil, this is patience and cannot be exhausted; fourth, they do not resent everything, this is patience and cannot be exhausted; fifth, they do not get angry at all people, this is patience and cannot be exhausted; sixth, they do not harbor thoughts of others' evils, this is patience and cannot be exhausted; seventh, they also do not disturb or strike others wantonly, this is patience and cannot be exhausted; eighth, in large gatherings, they do not tease others in their seats, this is patience and cannot be exhausted; ninth, they protect themselves and protect the bodies of others, this is patience and cannot be exhausted; tenth, they give to and protect the poor, without expecting anything in return, this is patience and cannot be exhausted; eleventh, they restrain themselves and do not follow evil companions, this is patience and cannot be exhausted; twelfth, they have no lustful thoughts towards their own bodies or the bodies of others, this is patience and cannot be exhausted; thirteenth, they do not arise with various thoughts, without thoughts of good and evil, like...'

彈指頃，是為忍辱不可極；十四者護于功德莊嚴身相，是為忍辱不可極；十五者信作善不離於三昧，是為忍辱不可極；十六者常護口不妄言，是為忍辱不可極；十七者心意清凈，是為忍辱不可極；十八者堅住善知識世世與相隨，不於他處說其過惡，是為忍辱不可極；十九者自挍計他人有惡者我亦有惡，是為忍辱不可極；二十者所念無有邪，邪即覺，是為忍辱不可極；二十一者軟心和意，是為忍辱不可極；二十二者護惡人令心不起，是為忍辱不可極；二十三者生天者教導諸天，是為忍辱不可極；二十四者生天上世間，教兩道中不更三道，是為忍辱不可極；二十五者具足諸種好，是為忍辱不可極；二十六者得音如梵天聲，是為忍辱不可極；二十七者脫淫怒癡，是為忍辱不可極；二十八者不于諸色及名有想，是為忍辱不可極；二十九者所作功德不著，但欲起眾法耳，是為忍辱不可極；三十者降伏諸外道，是為忍辱不可極；三十一者已出諸病中，是為忍辱不可極；三十二者具足諸佛法使不傷誤；是則為寶不可極三十二事。

「複次舍利弗！復有三十三事為所入寶；一者欲入響欲入觀，觀無所觀，是即為寶；二者欲入心離心，是即為寶；三者於心無主，是即為寶；四者欲入身求脫，本無脫者，是即為寶；五者欲入十二因緣

【現代漢語翻譯】現代漢語譯本彈指頃刻間能夠忍辱，這是忍辱的極致；十四是守護功德莊嚴的自身相貌，這是忍辱的極致；十五是相信行善不離於三昧（Samadhi，禪定），這是忍辱的極致；十六是經常守護口不說謊言，這是忍辱的極致；十七是心意清凈，這是忍辱的極致；十八是堅定地依止善知識（Kalyanamitra，良師益友），世世代代與他們相隨，不在其他地方說他們的過錯，這是忍辱的極致；十九是自己衡量，認為他人有惡，自己也有惡，這是忍辱的極致；二十是所念沒有邪念，一旦產生邪念立刻覺察，這是忍辱的極致；二十一是心柔軟，意平和，這是忍辱的極致；二十二是守護惡人，使自己內心不起惡念，這是忍辱的極致；二十三是生到天界后，教導諸天，這是忍辱的極致；二十四是生於天上和人間，教導這兩道中的眾生不再墮入三惡道，這是忍辱的極致；二十五是具足各種美好的相，這是忍辱的極致；二十六是得到如梵天（Brahma）般的聲音，這是忍辱的極致；二十七是脫離淫慾、嗔怒、愚癡，這是忍辱的極致；二十八是不對諸色和名相產生執著，這是忍辱的極致；二十九是所作的功德不執著，只是爲了發起眾多的佛法，這是忍辱的極致；三十是降伏各種外道，這是忍辱的極致；三十一是已經脫離各種疾病，這是忍辱的極致；三十二是具足諸佛的法，使之不受到損害和錯誤引導；這就是無上的三十二種珍寶。

『再次，舍利弗（Sariputra）！還有三十三種進入珍寶的方法；一是想要進入聲音，想要進入觀照，觀照無所觀照，這就是珍寶；二是想要進入心，離開心，這就是珍寶；三是對於心沒有主宰，這就是珍寶；四是想要進入身體，尋求解脫，但本來就沒有需要解脫的東西，這就是珍寶；五是想要進入十二因緣（Twelve Nidanas）

【English Translation】 English version To be able to practice patience in the snap of a finger, this is the ultimate patience; fourteenth, to protect the meritorious and dignified appearance of oneself, this is the ultimate patience; fifteenth, to believe that doing good deeds is inseparable from Samadhi (禪定), this is the ultimate patience; sixteenth, to always guard one's mouth and not lie, this is the ultimate patience; seventeenth, to have a pure mind and intention, this is the ultimate patience; eighteenth, to firmly rely on good spiritual friends (Kalyanamitra, 良師益友), to be with them in lifetimes after lifetimes, and not speak of their faults elsewhere, this is the ultimate patience; nineteenth, to measure oneself and think that if others have faults, I also have faults, this is the ultimate patience; twentieth, to have no evil thoughts in one's mind, and to immediately realize when evil thoughts arise, this is the ultimate patience; twenty-first, to have a soft heart and a harmonious intention, this is the ultimate patience; twenty-second, to protect evil people and prevent evil thoughts from arising in one's own mind, this is the ultimate patience; twenty-third, to teach the devas (gods) after being born in the heavens, this is the ultimate patience; twenty-fourth, to be born in the heavens and in the human world, and to teach beings in these two realms not to fall into the three evil realms again, this is the ultimate patience; twenty-fifth, to be endowed with all kinds of beautiful features, this is the ultimate patience; twenty-sixth, to obtain a voice like that of Brahma (梵天), this is the ultimate patience; twenty-seventh, to be free from lust, anger, and ignorance, this is the ultimate patience; twenty-eighth, not to be attached to forms and names, this is the ultimate patience; twenty-ninth, not to be attached to the merits one has made, but only to arouse the many Dharmas (佛法), this is the ultimate patience; thirtieth, to subdue various heretics, this is the ultimate patience; thirty-first, to have already escaped from all diseases, this is the ultimate patience; thirty-second, to be endowed with all the Buddha's Dharmas, so that they are not harmed or misguided; these are the thirty-two unsurpassed treasures.

'Furthermore, Sariputra (舍利弗)! There are also thirty-three ways to enter the treasure; first, wanting to enter sound, wanting to enter contemplation, contemplating that which is not contemplated, this is the treasure; second, wanting to enter the mind, leaving the mind, this is the treasure; third, having no master over the mind, this is the treasure; fourth, wanting to enter the body, seeking liberation, but originally there is nothing that needs to be liberated, this is the treasure; fifth, wanting to enter the Twelve Nidanas (十二因緣)

無有住者，是即為寶；六者欲入不斷離於不斷，是即為寶；七者欲入無常視之無形，是即為寶；八者欲入無名主離於無名，是即為寶；九者欲入寂不離於起，是即為寶；十者欲入三界不離三界，是即為寶；十一者受無所受，是即為寶；十二者欲入當來過去亦出當來過去，是即為寶；十三者欲入功德觀本無主，是即為寶；十四者欲入空，空中空，是即為寶；十五者欲入無相不起無相，是即為寶；十六者欲入愿離愿，是即為寶；十七者欲入空，離空想，是即為寶；十八者欲入三昧無有合，所以者何，法無二故，是即為寶；十九者不以三昧有所愿生處，是即為寶；二十者三昧不為一切諸法作證，是即為寶；二十一者欲入無生之道無有度者，是即為寶；二十二者欲入無生處，是即為寶；二十三者欲入不動搖處，是即為寶；二十四者欲入一切無我不離無我，是即為寶；二十五者欲與生死初無相知者，是即為寶；二十六者欲與三昧初無相識者，是即為寶；二十七者欲入相初無相知者，是即為寶；二十八者欲入欲能欲意，是即為寶；二十九者欲入不念無有念，是即為寶；三十者欲入陀鄰尼門無所不總，是即為寶；三十一者欲入者所作惡欲不為惡，是即為寶；三十二者欲入漚和拘舍羅以意作法器，是即為寶；三十三者欲與萬事相應不相

【現代漢語翻譯】現代漢語譯本『無有住者，是即為寶』：不執著于任何地方，這就是珍寶。『六者欲入不斷離於不斷，是即為寶』：想要進入不間斷的狀態，又不脫離不間斷，這就是珍寶。『七者欲入無常視之無形，是即為寶』：想要進入無常的境界，視萬物為無形，這就是珍寶。『八者欲入無名主離於無名，是即為寶』：想要進入無名的境界，主體又脫離無名，這就是珍寶。『九者欲入寂不離於起，是即為寶』：想要進入寂靜的狀態，又不脫離生起，這就是珍寶。『十者欲入三界不離三界，是即為寶』：想要進入三界（欲界、色界、無色界），又不脫離三界，這就是珍寶。『十一者受無所受，是即為寶』：接受卻不執著于所接受的，這就是珍寶。『十二者欲入當來過去亦出當來過去，是即為寶』：想要進入未來，同時又超越過去和未來，這就是珍寶。『十三者欲入功德觀本無主，是即為寶』：想要進入功德的境界，觀察到功德本無自性，這就是珍寶。『十四者欲入空，空中空，是即為寶』：想要進入空性，在空性中也看到空性，這就是珍寶。『十五者欲入無相不起無相，是即為寶』：想要進入無相的境界，不生起對無相的執著，這就是珍寶。『十六者欲入愿離愿，是即為寶』：想要進入愿的境界，又脫離愿，這就是珍寶。『十七者欲入空，離空想，是即為寶』：想要進入空性，又脫離對空性的執著，這就是珍寶。『十八者欲入三昧無有合，所以者何，法無二故，是即為寶』：想要進入三昧（Samadhi，禪定），卻沒有執著于結合，為什麼呢？因為法沒有二元性，這就是珍寶。『十九者不以三昧有所愿生處，是即為寶』：不因為進入三昧就希望往生到某個地方，這就是珍寶。『二十者三昧不為一切諸法作證，是即為寶』：三昧不為一切諸法作證明，這就是珍寶。『二十一者欲入無生之道無有度者，是即為寶』：想要進入無生之道，沒有能被度化的對象，這就是珍寶。『二十二者欲入無生處，是即為寶』：想要進入無生之處，這就是珍寶。『二十三者欲入不動搖處，是即為寶』：想要進入不動搖的境界，這就是珍寶。『二十四者欲入一切無我不離無我，是即為寶』：想要進入一切皆無我的境界，又不脫離無我，這就是珍寶。『二十五者欲與生死初無相知者，是即為寶』：想要與生死最初就沒有相互認識，這就是珍寶。『二十六者欲與三昧初無相識者，是即為寶』：想要與三昧最初就沒有相互認識，這就是珍寶。『二十七者欲入相初無相知者，是即為寶』：想要進入現象，最初就沒有對現象的認知，這就是珍寶。『二十八者欲入欲能欲意，是即為寶』：想要進入慾望，能夠駕馭慾望的意念，這就是珍寶。『二十九者欲入不念無有念，是即為寶』：想要進入不念的境界，沒有念頭的存在，這就是珍寶。『三十者欲入陀鄰尼門（Dharani-mukha，總持之門）無所不總，是即為寶』：想要進入陀鄰尼門，沒有不能總攝的，這就是珍寶。『三十一者欲入者所作惡欲不為惡，是即為寶』：想要進入的人，所作的惡事，其本性不為惡，這就是珍寶。『三十二者欲入漚和拘舍羅（Upaya-kausalya，方便善巧）以意作法器，是即為寶』：想要進入方便善巧，以意念作為法的工具，這就是珍寶。『三十三者欲與萬事相應不相』：想要與萬事相應而不...

【English Translation】 English version 'Without abiding anywhere, that is a treasure': Not being attached to any place, that is a treasure. 'Sixth, wanting to enter the unceasing without departing from the unceasing, that is a treasure': Wanting to enter the state of unceasing, yet not separating from the unceasing, that is a treasure. 'Seventh, wanting to enter impermanence, viewing it as formless, that is a treasure': Wanting to enter the realm of impermanence, seeing all things as formless, that is a treasure. 'Eighth, wanting to enter the nameless, the master departing from the nameless, that is a treasure': Wanting to enter the realm of the nameless, the subject also departing from the nameless, that is a treasure. 'Ninth, wanting to enter stillness without departing from arising, that is a treasure': Wanting to enter the state of stillness, yet not separating from arising, that is a treasure. 'Tenth, wanting to enter the Three Realms without departing from the Three Realms, that is a treasure': Wanting to enter the Three Realms (Desire Realm, Form Realm, Formless Realm), yet not separating from the Three Realms, that is a treasure. 'Eleventh, receiving without receiving, that is a treasure': Accepting but not being attached to what is received, that is a treasure. 'Twelfth, wanting to enter the future, also transcending the past and future, that is a treasure': Wanting to enter the future, while also transcending the past and future, that is a treasure. 'Thirteenth, wanting to enter merit, observing that merit is fundamentally without a master, that is a treasure': Wanting to enter the realm of merit, observing that merit is fundamentally without self-nature, that is a treasure. 'Fourteenth, wanting to enter emptiness, emptiness within emptiness, that is a treasure': Wanting to enter emptiness, seeing emptiness even within emptiness, that is a treasure. 'Fifteenth, wanting to enter the signless, not arising with the signless, that is a treasure': Wanting to enter the realm of the signless, not giving rise to attachment to the signless, that is a treasure. 'Sixteenth, wanting to enter desire, departing from desire, that is a treasure': Wanting to enter the realm of desire, yet departing from desire, that is a treasure. 'Seventeenth, wanting to enter emptiness, departing from the thought of emptiness, that is a treasure': Wanting to enter emptiness, yet departing from the thought of emptiness, that is a treasure. 'Eighteenth, wanting to enter Samadhi (Samadhi, meditative absorption) without union, why is that? Because the Dharma is not dual, that is a treasure': Wanting to enter Samadhi, but without being attached to union, why is that? Because the Dharma has no duality, that is a treasure. 'Nineteenth, not using Samadhi to wish for rebirth in a certain place, that is a treasure': Not hoping to be reborn in a certain place because of entering Samadhi, that is a treasure. 'Twentieth, Samadhi does not bear witness to all dharmas, that is a treasure': Samadhi does not bear witness to all dharmas, that is a treasure. 'Twenty-first, wanting to enter the path of non-birth without anyone to be delivered, that is a treasure': Wanting to enter the path of non-birth, without any object to be delivered, that is a treasure. 'Twenty-second, wanting to enter the place of non-birth, that is a treasure': Wanting to enter the place of non-birth, that is a treasure. 'Twenty-third, wanting to enter the immovable place, that is a treasure': Wanting to enter the immovable realm, that is a treasure. 'Twenty-fourth, wanting to enter all without self, without departing from no-self, that is a treasure': Wanting to enter the realm of all without self, yet not separating from no-self, that is a treasure. 'Twenty-fifth, wanting to have no initial knowledge of birth and death, that is a treasure': Wanting to have no initial knowledge of birth and death, that is a treasure. 'Twenty-sixth, wanting to have no initial acquaintance with Samadhi, that is a treasure': Wanting to have no initial acquaintance with Samadhi, that is a treasure. 'Twenty-seventh, wanting to enter phenomena, having no initial knowledge of phenomena, that is a treasure': Wanting to enter phenomena, initially having no knowledge of phenomena, that is a treasure. 'Twenty-eighth, wanting to enter desire, being able to desire intention, that is a treasure': Wanting to enter desire, being able to control the intention of desire, that is a treasure. 'Twenty-ninth, wanting to enter non-thought, without having thought, that is a treasure': Wanting to enter the realm of non-thought, without the existence of thought, that is a treasure. 'Thirtieth, wanting to enter the Dharani-mukha (Dharani-mukha, the gate of total retention) without anything not being totally retained, that is a treasure': Wanting to enter the Dharani-mukha, without anything that cannot be totally retained, that is a treasure. 'Thirty-first, wanting to enter, the evil deeds done by those who want to enter are not evil in nature, that is a treasure': Those who want to enter, the evil deeds they do, their nature is not evil, that is a treasure. 'Thirty-second, wanting to enter Upaya-kausalya (Upaya-kausalya, skillful means), using intention as a Dharma instrument, that is a treasure': Wanting to enter skillful means, using intention as a tool of Dharma, that is a treasure. 'Thirty-third, wanting to correspond with all things without...' : Wanting to correspond with all things without...

遠；是即為寶三十三事。」

佛語文殊師利：「譬如欲入城當從其門，欲知因緣無所諍，欲知諍者不如自守，欲知不欲語言者不如莫在中，不欲動者勿得轉，欲無悕望者當無所想，不欲色者當正住，不欲有異者當寂自守，能自守者不稱說，不自高自下者其人已具足故，欲有所便者所作無所失，得道亦如是無有疑，無有疑者知本無故，知本無者無所失故，三世等無有異，三世無增減者不住色，已不住色為不住眾法也，眼見色者但是眼睛住非是色也，耳聞聲聲無所住，鼻識香香亦無所住，口識味味亦無所住，意亦不知識，識亦不知意，意無所住，如本行無有想。慧行諦諦如是，無有我是我，所諸法見但見無我，慧不知所有，所有亦不知慧，慧不知習，習不知慧，菩薩心不離心。」

曇摩菩薩白佛言：「道不與想合者，為有合者無？」

佛言：「諸法不以想為證，但以音響為法，譬如人吹笛聲音悲快，與歌相入音均合同，諸三昧者亦如是，諸化亦如是，念亦如是，覺亦如是，生死無名離於無名，念化覺亦如是，諸名無處我不想之，無作之想為離無離，無作之作以為作想，想行寂然都無所有，諸法非欲一切皆然。」

寶來菩薩白佛言：「諸寂不起欲決斷大疑各還本處？」佛言：「諸法處無有處，化亦

【現代漢語翻譯】現代漢語譯本：『遠；這就是寶的三十三件事。』

佛告訴文殊師利（Manjusri，智慧的象徵）: 『譬如想要入城應當從城門進入，想要了解因緣就不要爭論，想要避免爭論不如自我約束，不想說話的人不如保持沉默，不想行動的人不要轉變，想要沒有希望的人應當什麼都不想，不執著於色的人應當端正安住，不想有差異的人應當寂靜自守，能夠自我約束的人不自我稱讚，不自高自下的人就已經具足一切，想要有所便利的人所做的事情就不會有失誤，得道也是這樣沒有疑惑，沒有疑惑的人知道萬事萬物的本源是空無，知道本源是空無的人就不會有所失，過去、現在、未來三世平等沒有差異，三世沒有增減變化是因為不住於色，已經不住於色也就不會住于其他諸法，眼睛看見色塵只是眼睛的作用並非色塵本身，耳朵聽見聲音聲音沒有停留，鼻子嗅到香氣香氣也沒有停留，口舌嚐到味道味道也沒有停留，意識不認識思想，思想也不認識意識，意識沒有停留，如同原本的修行沒有妄想。智慧的修行真實不虛就是這樣，沒有我，也沒有我所，所見諸法只是見到無我，智慧不認識所有，所有也不認識智慧，智慧不認識習氣，習氣也不認識智慧，菩薩的心不離開本心。』

曇摩（Dharma，佛法）菩薩對佛說：『道如果不與妄想結合，是有結合還是沒有結合？』

佛說：『諸法不以妄想作為證明，而是以音聲作為佛法，譬如有人吹笛子，聲音悲傷或歡快，與歌聲相互融合，音調和諧一致，各種三昧（Samadhi，禪定）也是這樣，各種化現也是這樣，念頭也是這樣，覺悟也是這樣，生死沒有名稱，脫離於沒有名稱，念頭、化現、覺悟也是這樣，各種名稱沒有處所，我不想這些，沒有造作的念頭是爲了脫離有和無，沒有造作的造作是爲了作爲念頭，念頭和行為寂靜無為，空無所有，諸法並非慾望，一切都是這樣。』

寶來（Ratnakara）菩薩問佛：『諸法寂靜不起，想要決斷大的疑惑，各自返回本來的處所嗎？』佛說：『諸法所處的處所是沒有處所，化現也是如此。』

【English Translation】 English version: 『Far; this is the thirty-three matters of treasure.』

The Buddha said to Manjusri (symbol of wisdom): 『For example, if you want to enter a city, you should go through its gate. If you want to understand the causes and conditions, do not argue. If you want to avoid arguments, it is better to restrain yourself. If you do not want to speak, it is better to remain silent. If you do not want to move, do not turn. If you want to have no hope, you should have no thoughts. If you are not attached to form, you should abide in righteousness. If you do not want to have differences, you should abide in stillness and self-restraint. One who can restrain oneself does not praise oneself. One who is neither arrogant nor humble has already attained completeness. If you want to have convenience, what you do will not be lost. Attaining the Dao is also like this, without doubt. One without doubt knows that the origin of all things is emptiness. One who knows that the origin is emptiness will not lose anything. The three times—past, present, and future—are equal without difference. The three times have no increase or decrease because they do not abide in form. One who does not abide in form also does not abide in all other dharmas. The eye sees form, but it is only the function of the eye, not the form itself. The ear hears sound, but the sound does not stay. The nose smells fragrance, but the fragrance does not stay. The tongue tastes flavor, but the flavor does not stay. The mind does not know consciousness, and consciousness does not know the mind. The mind has no abiding place, like the original practice without thought. The practice of wisdom is true and thus, without self or what belongs to self. All dharmas seen are only seen as non-self. Wisdom does not know all, and all does not know wisdom. Wisdom does not know habit, and habit does not know wisdom. The Bodhisattva's mind does not depart from the original mind.』

Dharma Bodhisattva said to the Buddha: 『If the Dao does not combine with thought, is there combination or is there not?』

The Buddha said: 『The dharmas are not proven by thought, but by sound as Dharma. For example, when someone plays the flute, the sound is sad or joyful, and it merges with the song, the tones are harmonious and consistent. All Samadhis (meditative states) are also like this, all transformations are also like this, thoughts are also like this, enlightenment is also like this, birth and death have no name, separated from no name, thoughts, transformations, enlightenment are also like this, all names have no place, I do not think of these, the thought of non-action is to be free from being and non-being, the action of non-action is to be taken as thought, thoughts and actions are silent and still, completely empty, the dharmas are not desire, everything is like this.』

Ratnakara Bodhisattva asked the Buddha: 『All dharmas are still and do not arise, wanting to resolve great doubts, each returning to their original place?』 The Buddha said: 『The place where all dharmas are is no place, transformation is also like this.』

無處，念亦無處。」

又問：「生生處有生處無？化化處有化化無？唸唸處有唸唸無？覺覺處有覺覺無？」

佛言：「生生復生泥洹生，是為合怛薩阿竭意，生生復生不生泥洹生，是為不合怛薩阿竭意；化化復化泥洹化，是為合怛薩阿竭意，化化復化不化泥洹化，是為不合怛薩阿竭意；唸唸復念泥洹念，是為合怛薩阿竭意，唸唸復念不念泥洹念，是為不合怛薩阿竭意；覺覺復覺泥洹覺，是為合怛薩阿竭意，覺覺復覺不覺泥洹覺，是為不合怛薩阿竭意。」

文殊師利菩薩說頌言：

「法法無有生，　　合為一凈耳，　生生不復生，　　泥洹皆如是。　化者從本無，　　化化無脫者，　化與泥洹等，　　寂然無處所。　念者本無識，　　發念因空耳，　泥洹與念等，　　所念諦如是。　覺覺平等行，　　所覺無所到，　所覺無常住，　　是怛薩阿竭。　化處無有處，　　所覺無所到，　若化無處所，　　諸法皆如是。　生處有本無，　　無生是其處，　化處無名處，　　一切為三昧。　念處有念無，　　從空到其處，　非本無所諦，　　其慧已如是。　覺行不相連，　　覺不離其處，　行從覺見諦，　　離覺無有脫。　所生法不絕，　　所在常如是，　三千日月

【現代漢語翻譯】現代漢語譯本『無處，念也無處。』

又問：『生生之處有生處嗎？化化之處有化處嗎？唸唸之處有念處嗎？覺覺之處有覺處嗎？』

佛說：『生生之後復生，而生於泥洹（涅槃，指解脫的境界），這便是符合怛薩阿竭（如來）的意旨；生生之後復生，但不生於泥洹，這便是不符合怛薩阿竭的意旨。化化之後復化，而化于泥洹，這便是符合怛薩阿竭的意旨；化化之後復化，但不化于泥洹，這便是不符合怛薩阿竭的意旨。唸唸之後復念，而念于泥洹，這便是符合怛薩阿竭的意旨；唸唸之後復念，但不念于泥洹，這便是不符合怛薩阿竭的意旨。覺覺之後復覺，而覺于泥洹，這便是符合怛薩阿竭的意旨；覺覺之後復覺，但不覺于泥洹，這便是不符合怛薩阿竭的意旨。』

文殊師利菩薩說頌道：

『法法本無生，合一乃清凈，生生不再生，泥洹亦如是。化者本無有，化化無解脫，化與泥洹等，寂然無處所。念者本無識，發念因於空，泥洹與念等，所念真實是。覺覺平等行，所覺無所至，所覺無常住，是怛薩阿竭。化處本無處，所覺無所至，若化無處所，諸法皆如是。生處本無生，無生是其處，化處無名處，一切為三昧（禪定）。念處有念無，從空至其處，非本無所諦，其慧已如是。覺行不相連，覺不離其處，行從覺見諦，離覺無解脫。所生法不絕，所在常如是，三千日月'

【English Translation】 English version 『Nowhere, thought is also nowhere.』

Again asked: 『In the place of arising, is there a place of arising? In the place of transformation, is there a place of transformation? In the place of thought, is there a place of thought? In the place of awareness, is there a place of awareness?』

The Buddha said: 『Arising after arising, and arising in Nirvana (the state of liberation), this is in accordance with the meaning of Tathagata (the Thus Come One); arising after arising, but not arising in Nirvana, this is not in accordance with the meaning of Tathagata. Transforming after transforming, and transforming into Nirvana, this is in accordance with the meaning of Tathagata; transforming after transforming, but not transforming into Nirvana, this is not in accordance with the meaning of Tathagata. Thinking after thinking, and thinking of Nirvana, this is in accordance with the meaning of Tathagata; thinking after thinking, but not thinking of Nirvana, this is not in accordance with the meaning of Tathagata. Awareness after awareness, and awareness of Nirvana, this is in accordance with the meaning of Tathagata; awareness after awareness, but not awareness of Nirvana, this is not in accordance with the meaning of Tathagata.』

Manjushri Bodhisattva spoke in verse, saying:

『Dharmas inherently have no arising, uniting as one is pure, Arising no longer arises, Nirvana is also like this. Transformation originally has nothing, transformation has no liberation, Transformation is equal to Nirvana, silent and without a place. Thought originally has no consciousness, arising of thought is due to emptiness, Nirvana is equal to thought, what is thought is truly so. Awareness and awareness are equal in practice, what is aware reaches nowhere, What is aware has no permanence, this is Tathagata. The place of transformation has no place, what is aware reaches nowhere, If transformation has no place, all dharmas are like this. The place of arising originally has no arising, no arising is its place, The place of transformation has no name, everything is Samadhi (meditative absorption). The place of thought has thought and no thought, from emptiness to its place, Not originally without what is true, its wisdom is already like this. Awareness and action are not connected, awareness does not leave its place, Action sees truth from awareness, without awareness there is no liberation. The arising dharma is not cut off, where it is, it is always like this, Three thousand suns and moons』

中，　　所明無有上。　法者非思想，　　所當還行者，　于欲不起垢，　　非空亦非想。　如來意常凈，　　亦不處法名，　所脫非常住，　　一切如本處。　華香自然來，　　所出無處所，　清凈竟無處，　　所有皆悉爾。　千歲枯樹生，　　皆從發意起，　皆見大光明，　　世明最無有，　虛空為音樂，　　晝夜光明見。　是時大會者，　　悉發菩薩意，　人民大歡喜，　　皆得聞是經，　即動三千剎，　　得受不動身。　寂然法為見，　　無名是其應，　何況世所有，　　一切皆如是。　清凈不為定，　　癡慧本無是，　凈癡合同本，　　慧本無脫者，　三昧無所起，　　一切皆如是。　菩薩住道地，　　在意所從生，　五事不可親，　　令墮三道中，　遠離如是行，　　得佛達十方。　百日得法味，　　奉行是三昧，　皆從諸剎來，　　飛來至佛所。　諸天及國王，　　悉得見佛身，　志意大歡喜，　　身體為悉輕。　不當以色想，　　觀法有三尊，　般若比羅經，　　所處無三千。　如來本發意，　　愿不離十方，　常作大法園，　　所處無三千。　三界之中人，　　及上忉利天，　悉荷陀那佛，　　其號天中天。　發意到其國，　　

【現代漢語翻譯】現代漢語譯本其中，所闡明的是至高無上的。佛法不是思想，而是應當去實踐的，對於慾望不起執著，既不是空也不是有想。如來的意念常是清凈的，也不執著于佛法的名相，所解脫的不是常住不變的，一切都如其本來的狀態。花香自然而來，所散發出來沒有固定的處所，清凈到最終無處可尋，所有的一切都是這樣。千年枯樹能夠復生，都是從發菩提心開始，都能見到大光明，世間的光明沒有能超過它的，虛空成為音樂，晝夜都能見到光明。這時，法會中的人們，都發起了菩薩心，人民大眾非常歡喜，都能夠聽聞這部經，即刻震動了三千大千世界，得到了不動的身。寂靜的佛法是所見，無名是其應證，更何況世間所有的一切，一切都應如是看待。清凈不是爲了某種定境，愚癡和智慧本來就沒有分別，清凈和愚癡的本性相同，智慧的本性中沒有需要解脫的，三昧（Samadhi）沒有從哪裡生起，一切都是這樣。菩薩安住于菩提道，在意念所生之處，五種事物不可親近，會令人墮入三惡道中，遠離這樣的行為，證得佛果通達十方。百日之中得到佛法的滋味，奉行這種三昧（Samadhi），都從各個佛國而來，飛來到佛陀的處所。諸天和國王們，都得見佛陀的法身，心志意念非常歡喜，身體都感到輕盈。不應當以色相去想像，認為佛法有三尊，《般若比羅經》（Prajnaparamita Sutra）所處的地方沒有三千大千世界。如來最初發菩提心時，願力是不離開十方，常作大法園，所處的地方沒有三千大千世界。三界之中的人們，以及忉利天（Trayastrimsa Heaven）上的天人，都揹負著荷陀那佛（荷陀那佛），他的名號是天中之天。發起心意前往他的國度。

【English Translation】 English version Among them, what is illuminated is unsurpassed. The Dharma is not thought, but what should be practiced, Without attachment to desires, neither emptiness nor thought. The Tathagata's (如來) mind is always pure, and does not cling to the names of the Dharma, What is liberated is not permanent, everything is as its original state. Flowers and fragrance come naturally, emanating from no fixed place, Purity ultimately has nowhere to be found, everything is like this. A thousand-year-old withered tree can be reborn, all starting from the arising of Bodhicitta (菩提心), All can see the great light, the light of the world cannot surpass it, The void becomes music, light is seen day and night. At this time, the attendees of the assembly all aroused the Bodhi mind (菩薩意), The people were very happy, and were able to hear this Sutra, Immediately shaking the three thousand great chiliocosms (三千剎), and obtaining an immovable body. The silent Dharma is what is seen, namelessness is its response, Moreover, everything in the world, everything should be viewed as such. Purity is not for a certain state of Samadhi (定境), ignorance and wisdom originally have no distinction, The nature of purity and ignorance is the same, in the nature of wisdom there is nothing to be liberated, Samadhi (三昧) does not arise from anywhere, everything is like this. Bodhisattvas (菩薩) abide in the path of enlightenment, in the place where intention arises, Five things should not be approached, which will cause one to fall into the three evil realms, Staying away from such actions, attaining Buddhahood and reaching the ten directions. Within a hundred days, obtaining the taste of the Dharma, practicing this Samadhi (三昧), All come from various Buddha lands, flying to the place of the Buddha. The Devas (諸天) and kings all saw the Buddha's Dharma body, Their minds and intentions were very happy, and their bodies felt light. One should not imagine with form, thinking that the Dharma has three venerables, The Prajnaparamita Sutra (般若比羅經) is not located in the three thousand great chiliocosms (三千大千世界). When the Tathagata (如來) first aroused the Bodhi mind (菩提心), the vow was not to leave the ten directions, Always creating a great Dharma garden, the place where it is located is not the three thousand great chiliocosms (三千大千世界). The people in the three realms, and the Devas (天人) in the Trayastrimsa Heaven (忉利天), All carry the Hotodana Buddha (荷陀那佛), whose name is the 'Heaven Among Heavens'. Arousing the intention to go to his country.

須臾復來還，　摩提那菩薩，　　飛還到竹園。」◎◎

舍利弗白寶來菩薩言：「仁所來處剎土何類本願，何如無極國土？」

寶來答曰：「無極國土為何如耶？」

舍利弗言：「無極國中悉皆菩薩，無有羅漢異種雜人也，一切所有皆是七寶。」

寶來言：「我發願以來所度不逮，不願無極國土所有也，法無起處豈有思想？一切剎土有起愿者，今復逮見無極想愿。」

舍利弗言：「仁者來時赍持妙華，貴其珍琦不亦想乎？」

答曰：「是華無形但以為主，而於竹園以法授之耳。又舍利弗！見佛像者為作禮，佛道威神豈在像中？雖不在像中亦不離於像，但有想者謂有威神，觀之了無所有也。愿者譬如忉利天上有華名拘耆，諸天莫不愛樂者，菩薩以法為一切導眼目，道本所有但以意作法器耳。」

舍利弗言：「意者獨有主耶？」

寶來曰：「意者與諸法合，諸法與意合，道者無主，以無起作主，是故為法器也。」又謂舍利弗：「汝見化未？」

曰：「見之。」

寶來曰：「化道在何所？從何所來，去至何所？」

舍利弗言：「化無處所。」

寶來言：「何知為化？」

舍利弗言：「但見化成時，不見本末，故名為化。」

寶來

【現代漢語翻譯】現代漢語譯本一會兒又返回，摩提那菩薩（Motina Bodhisattva），飛回到了竹園。」

舍利弗（Sariputra）問寶來菩薩（Baolai Bodhisattva）說：『您所來的剎土是何種型別的本願？與無極國土相比如何？』

寶來菩薩回答說：『無極國土又是怎樣的呢？』

舍利弗說：『無極國土中全部都是菩薩，沒有羅漢（Arhat）以及其他不同種類的人，一切所有都是七寶所成。』

寶來菩薩說：『自我發願以來，所度化的人還不夠，不希望擁有無極國土的所有。法本無起始之處，哪裡會有思想？一切剎土都有發起願望的人，如今又見到無極的想愿。』

舍利弗說：『仁者來時帶來了美妙的華，看重它的珍奇，不也是一種想嗎？』

寶來菩薩回答說：『這華沒有固定的形狀，只是以意念為主，然後在竹園中以法傳授而已。還有，舍利弗！看見佛像就禮拜，佛道的威神難道只在佛像中嗎？雖然不在佛像中，也不離開佛像，只是有想的人認為有威神，觀察它實際上什麼也沒有。願望就像忉利天（Trayastrimsa Heaven）上有一種名叫拘耆（Kugī）的華，諸天沒有不喜愛的。菩薩以法作為一切的引導和眼目，道本自有，只是用意念作為法的器皿罷了。』

舍利弗問：『意念是唯一的主宰嗎？』

寶來菩薩說：『意念與諸法相合，諸法與意念相合，道沒有主宰，以無起作為主宰，所以是法的器皿。』又對舍利弗說：『你見過化現嗎？』

舍利弗回答：『見過。』

寶來菩薩說：『化道在哪裡？從哪裡來，去到哪裡？』

舍利弗說：『化沒有固定的處所。』

寶來菩薩說：『憑什麼知道是化現？』

舍利弗說：『只是見到化現形成的時候，見不到它的本來和末尾，所以叫做化現。』

寶來菩薩

【English Translation】 English version In a short while, he returned again, Motina Bodhisattva, flying back to the bamboo grove.'

Sariputra asked Baolai Bodhisattva: 'What kind of original vows does the Buddha-land you come from have? How does it compare to the Land of Limitless?'

Baolai replied: 'What is the Land of Limitless like?'

Sariputra said: 'In the Land of Limitless, all are Bodhisattvas, there are no Arhats or other different kinds of beings, and everything is made of the seven treasures.'

Baolai said: 'Since I made my vows, those I have delivered are not yet sufficient, and I do not desire to possess all of the Land of Limitless. If the Dharma has no origin, how can there be thought? All Buddha-lands have those who make vows, and now I see the thoughts and vows of Limitless.'

Sariputra said: 'When you came, you brought wonderful flowers, valuing their rarity, isn't that also a form of thought?'

Baolai replied: 'These flowers have no fixed form, but are based on intention, and then the Dharma is transmitted in the bamboo grove. Furthermore, Sariputra! When you see a Buddha image, you pay homage. Is the majestic power of the Buddha's path only in the image? Although it is not in the image, it is also not separate from the image. Only those who have thoughts believe there is majestic power, but observing it, there is actually nothing there. Vows are like the flower named Kugī in the Trayastrimsa Heaven, which all the gods love and delight in. Bodhisattvas use the Dharma as the guide and eyes for everything. The path is inherent, but intention is used as a vessel for the Dharma.'

Sariputra asked: 'Is intention the only master?'

Baolai said: 'Intention combines with all dharmas, and all dharmas combine with intention. The path has no master, and uses non-arising as the master, therefore it is a vessel for the Dharma.' He also said to Sariputra: 'Have you seen transformation?'

Sariputra replied: 'I have seen it.'

Baolai said: 'Where is the path of transformation? Where does it come from, and where does it go to?'

Sariputra said: 'Transformation has no fixed place.'

Baolai said: 'How do you know it is transformation?'

Sariputra said: 'I only see the moment when transformation is formed, but I do not see its origin or end, therefore it is called transformation.'

Baolai

曰：「是故無所有也。」

舍利弗言：「見者為到，見乎無所見，何等為見？」

寶來曰：「諸想如化是為見，未起法如化、未來法無名是為見，無造法、未作法是為見，無有造化者但作無名之想是為見，怛薩阿竭作無造之作是為見。」

舍利弗言：「於是見中有往來無？」

寶來言：「無往來者以故為見，設有往來者是不為見，是為倒見也。」

舍利弗問寶來言：「乃有斷輪門者無？」寶來曰：「薩婆若者已見無形之門，是為已斷輪門，已空可致脫，無脫者可致於空，譬如空無所不入。何以故？都無有處用，是故無所不入，用脫于本故其輪不轉。」

曇摩菩薩語寶來言：「諸新學者我欲皆使逮得是法。」

寶來曰：「欲得空定者當行九法：一者當定十方人悉令作菩薩；二者見諸惡意令心不起，是為定；三者視五道勤苦悉欲脫之，是為定；四者于癡逕中不起吾我，是為定；五者視諸不明悉欲令明，是為定；六者所作功德悉令不失，是為定；七者視十方人皆等，是為定；八者觀當來過去諸可意生勿復作識，是為定；九者使諸佛剎人悉志菩薩意不動轉，從是疾得三昧，是為定。」

彌勒菩薩白佛言：「今在會者，誰不發阿耨多羅三耶三菩提心？」

佛語彌勒：「

【現代漢語翻譯】現代漢語譯本寶來答道：『因此，沒有任何實在的東西。』

舍利弗問道：『見，是爲了達到某種境界，還是見到無所見？什麼樣的狀態才算是見？』

寶來答道：『將一切現象視作幻化，這就是見。對於尚未生起的法，視其如幻；對於未來的法，視其無名，這就是見。對於無造作的法、未曾造作的法，這就是見。沒有造化者，只有無名的念想，這就是見。如來(Tathagata)所作的無造作之作，這就是見。』

舍利弗問道：『在這種見中，有往來嗎？』

寶來答道：『沒有往來才能稱之為見。如果存在往來，那就不是真正的見，而是顛倒之見。』

舍利弗問寶來：『是否存在斷輪門的人？』寶來答道：『證得一切智慧者(Sarvajna)已經見到無形的門，這就是已經斷了輪門。已經空寂，才能達到解脫；沒有解脫，才能達到空寂。譬如虛空，無所不入。為什麼呢？因為它沒有任何可以使用的處所，所以無所不入。因為從根本上解脫，所以輪迴不再轉動。』

曇摩(Dharma)菩薩對寶來說：『我希望所有新學者都能獲得這種法。』

寶來答道：『想要獲得空定，應當修行九種法：第一，應當使十方世界的人都發愿成為菩薩；第二，見到各種惡意，內心不起波瀾，這就是定；第三，看到五道眾生的勤苦，希望讓他們都得到解脫，這就是定；第四，在愚癡的道路中，不起我執，這就是定；第五，看到各種不明，希望讓他們都明白，這就是定；第六，所做的功德，希望都不會失去，這就是定；第七，視十方世界的人都平等，這就是定；第八，觀察未來和過去各種可意之境，不要再生起執著，這就是定；第九，使所有佛剎的人都堅定菩薩的意願，不動搖，這樣就能迅速獲得三昧(Samadhi)，這就是定。』

彌勒(Maitreya)菩薩對佛說：『現在在法會中的人，有誰沒有發起阿耨多羅三藐三菩提心(Anuttara-samyak-sambodhi-citta)？』

佛告訴彌勒：『……』

【English Translation】 English version Bao Lai replied: 'Therefore, there is nothing that truly exists.'

Sariputra asked: 'Is seeing for the sake of reaching a certain state, or seeing the unseeable? What kind of state is considered seeing?'

Bao Lai replied: 'To regard all phenomena as illusory transformations, that is seeing. For dharmas that have not yet arisen, to see them as illusory; for future dharmas, to see them as nameless, that is seeing. For uncreated dharmas, unmade dharmas, that is seeing. There is no creator, only nameless thoughts, that is seeing. The Tathagata's (Tathagata) uncreated creation, that is seeing.'

Sariputra asked: 'In this seeing, is there coming and going?'

Bao Lai replied: 'Without coming and going, it can be called seeing. If there is coming and going, that is not true seeing, but a reversed view.'

Sariputra asked Bao Lai: 'Are there those who have severed the wheel gate?' Bao Lai replied: 'One who has attained all wisdom (Sarvajna) has already seen the formless gate, and that is having severed the wheel gate. Having emptiness, one can attain liberation; without liberation, one can attain emptiness. Just like space, it penetrates everywhere. Why? Because it has no place to be used, therefore it penetrates everywhere. Because of liberation from the root, the wheel no longer turns.'

Dharma (Dharma) Bodhisattva said to Bao Lai: 'I wish to enable all new learners to attain this Dharma.'

Bao Lai replied: 'Those who wish to attain the Samadhi (Samadhi) of emptiness should practice nine dharmas: First, one should make all people in the ten directions aspire to become Bodhisattvas; second, upon seeing various evil intentions, the mind does not stir, that is Samadhi; third, seeing the diligence and suffering of the five paths, wishing to liberate them all, that is Samadhi; fourth, in the path of ignorance, not arising with ego, that is Samadhi; fifth, seeing all that is unclear, wishing to make them all clear, that is Samadhi; sixth, the merits one has made, wishing that none will be lost, that is Samadhi; seventh, seeing all people in the ten directions as equal, that is Samadhi; eighth, observing the pleasant states of the future and past, not creating further attachments, that is Samadhi; ninth, making all people in the Buddha lands steadfast in the Bodhisattva's intention, unmoving, from this one can quickly attain Samadhi, that is Samadhi.'

Maitreya (Maitreya) Bodhisattva said to the Buddha: 'Among those present at this assembly, who has not generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta)?'

The Buddha said to Maitreya: '...'

昔沙河樓陀佛時，我初發意，為垢所蓋不得大慧，但聞菩薩謂發意當得其處也，但想空不得善師，不得漚和拘舍羅，遠離善知識，為欲王所欺，意著不斷，失波羅蜜，沒六十二劫后，與法自然佛會，斷我諸疑，逮得本無，立於空中，諸根即斷，見於慧門，得無動之形，從是轉行，便斷法輪，便從正覺受是三昧。雖六十二劫發意，於法無益，后與法自然佛會，便得大樹，乃更發意，發意時有九十億人，俱共發心求阿耨多羅三耶三菩提。」

彌勒菩薩白佛言：「初發意者有幾法？」

佛言：「有九法：一者遠離眾會常志寂靜；二者得善知識從受法不失；三者遠惡知識不與從事；四者常遠離五事，一者惡沙門、二者惡婆羅門、三者惡黃門、四者惡牛惡馬、五者蛇𧈭毒蟲，此五者不當與從事，未得道頃令人入泥犁，以故當遠之；五者初發意求羅漢辟支佛心者當遠之，當覺諸魔事，不當與共事也；六者但夢中見佛說深法；七者但為法發意，不在飯食，八者不當數聚會有所悕望，九者當等心於十方、等心於三昧，志欲坐佛座，不恐怖，是為九法。」佛說是時，六萬愛慾天子皆得是三昧，諸天飛在空中悉言：「善哉善哉！得聞是法福德無量。」

彌勒菩薩白佛言：「是諸天子得聞是法，自持功德？持佛威神耶？」

【現代漢語翻譯】現代漢語譯本：過去在沙河樓陀佛（Śāharundara Buddha）時期，我最初發菩提心，但被煩惱所覆蓋，無法獲得大智慧。只是聽聞菩薩說發菩提心應當到達那個境界，但只想著空性，無法遇到好的老師，無法獲得方便善巧（upāya-kauśalya），遠離了善知識，被國王的慾望所欺騙，執著不斷，失去了波羅蜜（pāramitā），經歷了六十二劫后，與法自然佛（Dharmaniyama Buddha）相遇，斷除了我的各種疑惑，獲得了本無的智慧，立於空中，諸根立即斷除，見到了智慧之門，獲得了無動搖的形態，從此開始修行，便斷除了法輪，便從正覺處接受了這個三昧（samādhi）。雖然六十二劫前就發了菩提心，但對於佛法沒有益處，後來與法自然佛相遇，便獲得了大樹（菩提樹），於是重新發菩提心，發菩提心的時候有九十億人，一起發心求阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。

彌勒菩薩（Maitreya Bodhisattva）對佛說：『最初發菩提心的人，需要具備哪些條件？』

佛說：『有九種條件：第一，遠離大眾集會，常立志于寂靜；第二，得到善知識，從善知識處接受佛法而不丟失；第三，遠離惡知識，不與他們交往；第四，經常遠離五種事物，第一是惡沙門（śrāmaṇa），第二是惡婆羅門（brāhmaṇa），第三是惡黃門（ eunuch），第四是惡劣的牛馬，第五是蛇蝎毒蟲，這五種事物不應當與他們交往，在未得道之前會令人墮入泥犁（naraka），因此應當遠離；第五，最初發心求阿羅漢（arhat）或辟支佛（pratyekabuddha）的人應當遠離，應當覺察各種魔事，不應當與他們共事；第六，只是在夢中見到佛說甚深佛法；第七，只是爲了佛法而發心，不在意飲食；第八，不應當經常聚會，有所希望；第九，應當以平等心對待十方，以平等心對待三昧，立志要坐佛座，不恐怖，這就是九種條件。』佛說這些話的時候，六萬愛慾天子都獲得了這個三昧，諸天在空中飛舞，都說：『善哉善哉！能夠聽聞這個佛法，福德無量。』

彌勒菩薩對佛說：『這些天子能夠聽聞這個佛法，是依靠自己的功德？還是依靠佛的威神力呢？』

【English Translation】 English version: In the past, during the time of Śāharundara Buddha (Śāharundara Buddha), I first generated the thought of enlightenment (bodhicitta), but was covered by defilements and could not attain great wisdom. I only heard the Bodhisattvas say that generating the thought of enlightenment would lead to that state, but I only thought of emptiness, could not find a good teacher, could not obtain skillful means (upāya-kauśalya), stayed away from good spiritual friends, was deceived by the desires of the king, my attachments were continuous, and I lost the pāramitā (pāramitā). After sixty-two kalpas, I met Dharmaniyama Buddha (Dharmaniyama Buddha), who cut off all my doubts, attained the original non-being, stood in the air, my senses were immediately cut off, I saw the gate of wisdom, and obtained the form of non-movement. From then on, I practiced and cut off the wheel of Dharma, and received this samādhi (samādhi) from perfect enlightenment. Although I generated the thought of enlightenment sixty-two kalpas ago, it was of no benefit to the Dharma. Later, I met Dharmaniyama Buddha and obtained the great tree (Bodhi tree), and then I generated the thought of enlightenment again. When I generated the thought of enlightenment, there were ninety billion people who generated the mind together to seek anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi).'

Maitreya Bodhisattva (Maitreya Bodhisattva) said to the Buddha, 'What are the conditions for those who initially generate the thought of enlightenment?'

The Buddha said, 'There are nine conditions: First, to stay away from crowds and always aspire to tranquility; second, to obtain good spiritual friends and receive the Dharma from them without losing it; third, to stay away from bad spiritual friends and not associate with them; fourth, to always stay away from five things: first, evil śrāmaṇas (śrāmaṇa); second, evil brāhmaṇas (brāhmaṇa); third, evil eunuchs; fourth, bad oxen and horses; fifth, snakes, scorpions, and poisonous insects. One should not associate with these five things, as they can lead one into naraka (naraka) before attaining the path, so one should stay away from them; fifth, those who initially aspire to become arhats (arhat) or pratyekabuddhas (pratyekabuddha) should stay away, and should be aware of all demonic activities and not associate with them; sixth, to only see the Buddha speaking profound Dharma in dreams; seventh, to generate the thought of enlightenment only for the sake of the Dharma, not caring about food and drink; eighth, not to gather frequently and have expectations; ninth, to treat the ten directions with equanimity, to treat samādhi with equanimity, to aspire to sit on the Buddha's seat without fear. These are the nine conditions.' When the Buddha said these words, sixty thousand desire-realm devas all attained this samādhi. The devas flew in the air and all said, 'Excellent, excellent! To be able to hear this Dharma is immeasurable merit.'

Maitreya Bodhisattva said to the Buddha, 'Is it by their own merit that these devas are able to hear this Dharma, or is it by the Buddha's majestic power?'

佛言：「是諸天子今聞是者，宿命已事二萬佛，供養舍利如須彌山，雖有是福無益於泥洹。今聞是三昧起壞前福，所以者何？前世所殖福皆有生滅，今是三昧以空壞有。」

彌勒又言：「聞是三昧者，后得無復壞滅耶？」

佛言：「是三昧終不可壞。所以者何？三昧無名處、無想處、無念處、無形處、無識處、無威神處、無有結行求脫處。三昧清凈，是不到彼、彼不到是，無有愿想非想處，無有造作，于化無有形處，無生死斷無斷處，但有名，但有響，但有開慧之處，慧無所到，無作器，是故不可壞，不可滅，無色處，于欲無作識處，無起行處，不受眾味，無有形，無出無入，無生處，無應處，寂然無動，無邊幅，不可壞敗，欲壞敗者是大癡根、生死之門也。又舍利弗！有五不直，不當與從事：一者不當處法有二，二者不當於法有所起，三者不當現諸法是非無有名者，四者不當于當來過去有所見，五者諸法不可斷，是為五。菩薩得是無去無來法者，疾得阿耨多羅三耶三菩提。」

無極寶三昧經卷上大正藏第 15 冊 No. 0636 無極寶三昧經

無極寶三昧經卷下

西晉月氏三藏竺法護譯

須菩提白佛言：「若有念苦樂者，則不離於苦樂，是則為二法。菩

【現代漢語翻譯】現代漢語譯本佛說：『這些天子現在聽聞此法，是因為過去世已經侍奉過兩萬尊佛，供養佛舍利如同須彌山（Sumeru Mountain，佛教宇宙觀中的聖山），雖然有這樣的福報，但對於涅槃（Nirvana，佛教中的解脫境界）並沒有益處。現在聽聞這個三昧（Samadhi，佛教中的禪定境界），能使以前所修的福報失效，這是為什麼呢？因為前世所積累的福報都有生滅變化，而這個三昧能以空性來破除有相。』彌勒（Maitreya，未來佛）又問：『聽聞這個三昧的人，以後還能有壞滅嗎？』佛說：『這個三昧最終是不可壞滅的。這是為什麼呢？因為三昧沒有名稱之處、沒有思想之處、沒有念頭之處、沒有形體之處、沒有意識之處、沒有威神之處、沒有以結縛之行求脫之處。三昧是清凈的，是此岸不到彼岸、彼岸不到此岸，沒有愿想非想之處，沒有造作，對於化生沒有形體之處，沒有生死斷滅也沒有不斷滅之處，只有名稱，只有響聲，只有開啟智慧之處，智慧無所到達，沒有造作之器，所以不可壞，不可滅，沒有色之處，對於慾望沒有造作意識之處，沒有發起行為之處，不接受各種味道，沒有形體，沒有出也沒有入，沒有生之處，沒有應之處，寂靜無動，沒有邊際，不可破壞，想要破壞它的人是大愚癡的根本、生死之門啊。』『又舍利弗（Sariputra，佛陀十大弟子之一）！有五種不正直，不應當與之交往：一是不可在法中持有二元對立的觀點，二是不應當在法中有所生起，三是不應當顯現諸法的對錯是非，因為法本無名，四是不應當對未來和過去有所執見，五是諸法不可斷滅，這就是五種不正直。菩薩得到這種無去無來之法，就能迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』《無極寶三昧經》捲上大正藏第 15 冊 No. 0636 《無極寶三昧經》《無極寶三昧經》卷下西晉月氏三藏竺法護譯須菩提（Subhuti，佛陀十大弟子之一）對佛說：『如果有人執著于苦樂，那就沒有脫離苦樂，這就是二法。』

【English Translation】 English version The Buddha said, 'These devas (devas, celestial beings) are now hearing this because in past lives they have already served twenty thousand Buddhas, offering relics like Mount Sumeru (Sumeru Mountain, the sacred mountain in Buddhist cosmology). Although they have such merit, it is of no benefit to Nirvana (Nirvana, the state of liberation in Buddhism). Now hearing this Samadhi (Samadhi, a state of meditative consciousness in Buddhism) negates the previous merit. Why is this? Because the merit accumulated in previous lives is subject to birth and death, while this Samadhi destroys existence with emptiness.' Maitreya (Maitreya, the future Buddha) further asked, 'Will those who hear this Samadhi still be subject to destruction in the future?' The Buddha said, 'This Samadhi is ultimately indestructible. Why is this? Because Samadhi has no place of name, no place of thought, no place of念 (nian, thought), no place of form, no place of consciousness, no place of divine power, no place of seeking liberation through binding actions. Samadhi is pure, it is neither this shore reaching the other shore nor the other shore reaching this shore, there is no place of wishful thinking or non-thinking, there is no creation, for transformation there is no place of form, there is neither cessation of birth and death nor non-cessation, there is only name, only sound, only a place for opening wisdom, wisdom reaches nowhere, there is no instrument of creation, therefore it is indestructible, cannot be extinguished, there is no place of color, for desire there is no place of creating consciousness, there is no place of initiating action, it does not receive various tastes, it has no form, there is no coming out and no going in, there is no place of birth, no place of response, it is silent and unmoving, without boundaries, indestructible, those who want to destroy it are the root of great ignorance, the gate of birth and death.' 'Furthermore, Sariputra (Sariputra, one of the Buddha's ten great disciples)! There are five dishonesties that one should not associate with: first, one should not hold dualistic views in the Dharma; second, one should not have anything arise in the Dharma; third, one should not manifest the right and wrong of all dharmas, because dharmas are inherently nameless; fourth, one should not have attachments to the future and the past; fifth, all dharmas cannot be cut off, these are the five dishonesties. A Bodhisattva who obtains this Dharma of no going and no coming will quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' 《Wuji Bao Sanmei Jing》 Scroll 1 Taisho Tripitaka Volume 15 No. 0636 《Wuji Bao Sanmei Jing》《Wuji Bao Sanmei Jing》 Scroll 2 Translated by Dharmaraksa of the Yuezhi during the Western Jin Dynasty Subhuti (Subhuti, one of the Buddha's ten great disciples) said to the Buddha, 'If someone is attached to suffering and happiness, then they have not escaped suffering and happiness, this is dualism.'

薩者不中離、不上離、不脫離、不中無所離、于所作遠無作，是為作所起如幻，以幻脫幻，幻中無幻，幻中無名，如是亦不從法得度，亦不離法得度，于脫中復脫，是為無有主但有名耳。于字無知名者，是為法輪斷。」

舍利弗言：「法輪本清凈無所有，誰有斷輪者？」

寶來曰：「不知輪有處者是即為斷。」

佛言：「貪可法者是為生死根，滅法亦為無結之作也。無作之作是為不離作，離貪諸可即為無有斷者，無貪不起是即道，無可不可，無生不生，無識不識，無死不死，無斷不斷，無遠不遠，諸可不可所住無想，離於無想所念無念，所說無所說，泥洹無滅離於無滅泥洹，無形離於無形，泥曰滅盡無所盡，諸法寂然離於寂然，諸法無可不可不有所失，于慧離本非名無想，所明無所明，于明冥無相知者，癡慧無相入者，于道無有得道者，若苦若樂無相識者，所起無所想，于清凈無難易，所度無有主，所至無相離者，諸法非名離於非名，所度如流水，于名無轉者，如是者皆即道也。佛以三昧度如人意，以萬物自莊嚴，但莊嚴無形，莊嚴倒見，莊嚴諸可意王，莊嚴是想非想耳。」

文殊師利菩薩白佛言：「此諸天人來在會者，有幾所人得是三昧？」

佛語文殊：「今是會者諸天及人，一切

【現代漢語翻譯】現代漢語譯本：薩（Satya，真諦）者不中離、不上離、不脫離、不中無所離，對於所作之業遠離無作，這便是所作之業如幻象般生起，以幻象脫離幻象，幻象之中沒有幻象，幻象之中沒有名稱，這樣也不從法（Dharma，佛法）中得到解脫，也不離開法得到解脫，在脫離之中再次脫離，這便是沒有主宰，只有名稱罷了。對於文字沒有知其名者，這便是法輪（Dharmachakra，佛法之輪）斷滅。'

舍利弗（Sariputra，佛陀十大弟子之一）言：'法輪本來清凈，一無所有，誰有能力斷滅法輪呢？'

寶來（Ratnagarbha，寶藏）曰：'不知輪有處所，這就是斷滅。'

佛言：'貪戀可喜之法，這是生死輪迴的根本，滅除法也是無結縛之作為。無作之作是不離於作，遠離貪戀諸可喜之物，便是沒有斷滅者，沒有貪戀便不會生起，這就是道（Tao，真理），無可無不可，無生無不生，無識無不識，無死無不死，無斷無不斷，無遠無不遠，諸可與不可所住之處沒有妄想，遠離沒有妄想之處所念也沒有念頭，所說也沒有所說，涅槃（Nirvana，寂滅）沒有滅離於沒有滅的涅槃，沒有形體遠離沒有形體，泥曰滅盡沒有所盡之處，諸法寂靜遠離寂靜，諸法無可無不可沒有所失，在智慧上遠離根本，並非名稱沒有妄想，所明也沒有所明，在明與冥中沒有相互知曉者，愚癡與智慧沒有相互進入者，在道中沒有得道者，若苦若樂沒有相互認識者，所起也沒有所想，在清凈中沒有難易，所度沒有主宰，所至沒有相互分離者，諸法並非名稱遠離並非名稱，所度如流水，在名稱中沒有轉變者，這樣的人都即是道。佛以三昧（Samadhi，禪定）度化如人意，以萬物自我莊嚴，但莊嚴沒有形體，莊嚴顛倒之見，莊嚴諸可意之王，莊嚴是想非想罷了。'

文殊師利菩薩（Manjusri，大乘菩薩，象徵智慧）對佛說：'這些來到法會的天人，有多少人能夠得到這種三昧？'

佛告訴文殊：'現在法會中的諸天及人，一切'

【English Translation】 English version: 'Satya (Truth) is neither in separation, nor above separation, nor detached, nor without separation, and regarding actions, it is far from non-action. This is the arising of actions like illusions, using illusions to escape illusions, within illusions there are no illusions, within illusions there are no names. Thus, one neither attains liberation from the Dharma (Buddhist teachings), nor attains liberation by leaving the Dharma. In detachment, there is further detachment, which means there is no master, only a name. For words, there is no one who knows the name, which means the Dharma wheel (Dharmachakra) is broken.'

Sariputra (one of the Buddha's ten great disciples) said, 'The Dharma wheel is originally pure and without anything, who has the ability to break the wheel?'

Ratnagarbha (Treasure Womb) said, 'Not knowing that the wheel has a place is to break it.'

The Buddha said, 'Greed for pleasing things is the root of birth and death, and extinguishing the Dharma is also an action without bondage. Action without action is not separate from action, and being free from greed for all pleasing things means there is no one who breaks. No greed arises, which is the Tao (the Way), neither acceptable nor unacceptable, neither born nor unborn, neither conscious nor unconscious, neither dead nor undying, neither broken nor unbroken, neither far nor near. Where all acceptable and unacceptable things reside, there is no thought; being free from no thought, there is no thought of what is thought; what is said is not said; Nirvana (liberation) is not extinguished from non-extinguished Nirvana; without form, free from form; Nirvana is extinguished without anything being extinguished; all dharmas are silent, free from silence; all dharmas are neither acceptable nor unacceptable without anything being lost. In wisdom, being free from the root is not named as no thought; what is illuminated is not illuminated; in light and darkness, there is no mutual knower; ignorance and wisdom have no mutual entry; in the Tao, there is no one who attains the Tao; whether suffering or joy, there is no mutual knower; what arises is not thought; in purity, there is no difficulty or ease; what is delivered has no master; what is reached has no mutual separation; all dharmas are not named, free from not being named; what is delivered is like flowing water; in name, there is no transformation; such people are all the Tao. The Buddha uses Samadhi (meditative consciousness) to deliver as one wishes, using all things to adorn oneself, but adornment has no form, adorns inverted views, adorns all pleasing kings, adorns is thought and not thought.'

Manjusri Bodhisattva (a Mahayana Bodhisattva symbolizing wisdom) said to the Buddha, 'Among these devas and humans who have come to this assembly, how many people can attain this Samadhi?'

The Buddha told Manjusri, 'All the devas and humans in this assembly now, all'

普悉得是三昧逮是功德，悉當作佛，當受尊決斷於五道。」

爾時會者聞佛所語，八千億諸天及人，悉得無所從生法忍，即升虛空去地三百丈，其身上各有萬億華香，卻乃來下稽首佛足。阿樓菩薩、呵提菩薩，從坐起，白佛言：「是諸上人飛在空中，身上華香從何所出？」

佛言：「譬如凈帛本自凈潔，在所染之五色鮮好。帛本自凈，色本亦凈，二物因緣故得明好。色亦不入帛，帛亦不入色，以凈因緣而得發明。菩薩清凈故致華香，其所因緣亦復如是。菩薩亦不在華香中，華香亦不著菩薩，諸天及人得斷念想，逮明慧法便有華見，用華凈故因緣興耳，法亦如是。無住者成諸功德，住想行者開生死門，羅漢辟支佛所以由遠五道者，但用十倒見故：一者見諸功德悉言說者悉為倒見；二者見五道勤苦欲取泥洹，是為倒見；三者見萬物無常欲疾離之，是為倒見；四者求安本自無本，是為倒見；五者知出無間入無處，世自無出求之不止，是為倒見；六者羅漢取泥洹時，身中自火出火亦無處，便起想出身中火自燒者，故知生死不斷，是為倒見；七者本末不可盡而自求盡，是為倒見；八者欲于泥洹滅盡諸惡，不知無主反欲滅之，是為倒見；九者所施與不發一切人意，但欲法不斷，是為倒見；十者于苦於樂不等凈行，言有

【現代漢語翻譯】現代漢語譯本：『獲得普悉得（Puside，不確定含義，音譯）三昧（Samadhi，禪定）就能得到功德，都能夠成佛，應當接受對五道的尊貴決斷。』當時在法會的人聽到佛所說的話，八千億諸天和人，都獲得了無所從生法忍（Anutpattika-dharmakshanti，對諸法不生不滅的體悟），立即升到空中，離地面三百丈，他們的身上各自有萬億華香，然後才下來，稽首佛足。阿樓菩薩（Aru Bodhisattva）和呵提菩薩（He Bodhisattva）從座位上站起來，對佛說：『這些上人飛在空中，身上的華香是從哪裡來的？』佛說：『譬如干凈的白絹本來就是乾淨潔白的，染上五種顏色就顯得鮮艷美好。白絹本來就乾淨，顏色本來也乾淨，兩種東西因緣和合，所以顯得明亮美好。顏色也沒有進入白絹，白絹也沒有進入顏色，因為乾淨的因緣才得以顯現發明。菩薩清凈的緣故才產生華香，他們之間的因緣也是這樣。菩薩也不在華香中，華香也不附著在菩薩身上，諸天和人獲得斷絕念想，得到明慧之法，便能見到華，因為用華來清凈的緣故，因緣才興起，法也是這樣。不執著于任何事物的人才能成就各種功德，執著于念想行為的人就會打開生死之門。阿羅漢（Arhat）和辟支佛（Pratyekabuddha）之所以遠離五道，只是因為有十種顛倒見：第一種，認為所有功德都可以用言語表達，這是顛倒見；第二種，認為在五道中勤苦修行是爲了取得涅槃（Nirvana），這是顛倒見；第三種，認為萬物無常，想要快速離開它們，這是顛倒見；第四種，尋求安穩，但安穩本身沒有根本，這是顛倒見；第五種，知道出去沒有間隙，進入沒有處所，世界本來就沒有出去，卻不停地尋求出去，這是顛倒見；第六種，阿羅漢取得涅槃時，身體中自然有火出來，火也沒有處所，便產生想法，認為身體中的火是自己燃燒的，所以知道生死沒有斷絕，這是顛倒見；第七種，本來末端不可窮盡，卻自己尋求窮盡，這是顛倒見；第八種，想要在涅槃中滅盡各種惡，不知道惡沒有主宰，反而想要滅掉它，這是顛倒見；第九種，所施捨的東西不啓發一切人的心意，只是想要佛法不斷絕，這是顛倒見；第十種，對於苦和樂不能平等清凈地修行，說有'

【English Translation】 English version: 『Attaining Puside (uncertain meaning, transliteration) Samadhi (meditative absorption) leads to merit, enabling all to become Buddhas, and to receive the honored judgment on the five paths.』 At that time, those present at the assembly, hearing the Buddha's words, eight thousand trillion devas (gods) and humans all attained Anutpattika-dharmakshanti (the acceptance of the non-arising of all dharmas), and immediately ascended into the sky, three hundred zhang (ancient Chinese unit of measurement) above the ground. Each of them had ten thousand trillion fragrant flowers on their bodies, and then they came down and bowed at the Buddha's feet. Aru Bodhisattva and He Bodhisattva rose from their seats and said to the Buddha, 『These superior beings are flying in the sky, where do the fragrant flowers on their bodies come from?』 The Buddha said, 『It is like a clean white silk, which is inherently pure and clean. When dyed with five colors, it appears bright and beautiful. The silk is inherently clean, and the colors are inherently clean. The combination of these two causes results in brightness and beauty. The colors do not enter the silk, nor does the silk enter the colors. It is because of the clean cause that they are revealed and manifested. The purity of the Bodhisattvas causes the fragrant flowers to appear, and the causal relationship is the same. The Bodhisattvas are not in the fragrant flowers, nor do the fragrant flowers adhere to the Bodhisattvas. The devas and humans, having severed thoughts and attained the Dharma of clear wisdom, are able to see the flowers. It is because of the purity of the flowers that the causes arise, and the Dharma is the same. Those who do not dwell on anything can accomplish all merits, while those who dwell on thoughts and actions open the gates of birth and death. The reason why Arhats (enlightened disciples) and Pratyekabuddhas (solitary Buddhas) are far from the five paths is simply because they have ten inverted views: First, to think that all merits can be expressed in words is an inverted view; second, to think that diligent practice in the five paths is for the sake of attaining Nirvana (liberation) is an inverted view; third, to think that all things are impermanent and to want to quickly leave them is an inverted view; fourth, to seek peace, but peace itself has no root, is an inverted view; fifth, to know that going out has no gap and entering has no place, and that the world inherently has no going out, yet to ceaselessly seek to go out, is an inverted view; sixth, when an Arhat attains Nirvana, fire naturally comes out of the body, and the fire has no place, so they have the thought that the fire in the body is burning itself, thus knowing that birth and death are not severed, is an inverted view; seventh, to seek to exhaust what is inherently inexhaustible, is an inverted view; eighth, to want to extinguish all evils in Nirvana, not knowing that evil has no master, and instead wanting to extinguish it, is an inverted view; ninth, to give alms without inspiring the minds of all people, but only wanting the Dharma to continue, is an inverted view; tenth, to not practice equally and purely with regard to suffering and joy, and to say that there is』

二法，是為倒見。行菩薩道，當知是事而疾離之。」

佛語阿樓菩薩、摩提菩薩等：「今是諸天及在會人，皆是往昔阿呵耨佛時人也，今於我前悉莂之者，宿命已於六萬佛所受是三昧，今故於此而莂之耳。卻後我法欲斷絕時，是等當有四十萬人，當持法住令不斷絕，然後久久有惡沙門、若壞戒人，當壞我法。」

須菩提白佛言：「何所菩薩護法令不斷絕？」

佛語須菩提：「是四十萬菩薩悉住第八已下，於法煩荷之想，是為護持法令不斷絕也。」

須菩提白佛言：「何等為壞法者？愿佛說之。」

佛告須菩提：「若有得羅漢辟支佛，若沙門及天與人，起想煩荷於法求名，壞亂本慧妄增減法，枝掖解說，以偽錯真以辯亂道，不惟空慧而務嚴飾，聞佛可得志存超獲，不知漚和拘舍羅，而不勤殖德行，為是法賊，破我道者也。」

阿須夷天、潘那提天、提樓尼天、拘屬提天、施那利天，俱白佛言：「愿持形壽歸持法者，千億萬劫無休息時，常令我等得是三昧。」

佛言：「其有德人奉行三昧，如法不失，則得佛疾。其有發意行是三昧者，譬如泥洹天上有寶，諸寶中王，天上天下寶中最尊，有佛在世寶乃現耳，名曰精摩尼珠，有得是珠持著器中，若著手中視之四面空中，在欲得幾

【現代漢語翻譯】現代漢語譯本：『執著於二法（對立的兩種觀點），這就是顛倒的見解。修行菩薩道的人，應當明白這些事並迅速遠離它們。』

佛告訴阿樓菩薩（A Lou Bodhisattva）、摩提菩薩（Mo Ti Bodhisattva）等：『現在這些天人和在座的人，都是過去阿呵耨佛（A He Nou Buddha）時期的人。如今在我面前被授記，是因為他們過去在六萬佛所接受過這種三昧（Samadhi，禪定），所以今天在這裡被授記。將來我的佛法要斷絕的時候，這些人當中會有四十萬人，他們會堅持佛法，使之不中斷，但之後會有邪惡的沙門（Shramana，出家人）或破戒的人，來破壞我的佛法。』

須菩提（Subhuti）問佛：『是什麼樣的菩薩能夠護持佛法，使之不中斷絕呢？』

佛告訴須菩提：『這四十萬菩薩都安住于第八地以下，對於佛法有承擔的責任感，這就是護持佛法，使之不中斷絕的原因。』

須菩提問佛：『什麼樣的人是破壞佛法的人呢？希望佛能為我們解說。』

佛告訴須菩提：『如果有人證得了阿羅漢（Arhat）、辟支佛（Pratyekabuddha）的果位，或者有沙門（Shramana，出家人）以及天人和人，他們生起對佛法的執著，爲了求取名聲，破壞原本的智慧，隨意增減佛法，用枝節末葉的言論來解釋佛法，用虛假的來混淆真實的，用辯論來擾亂正道，不注重空性的智慧，卻致力於表面的裝飾，聽說佛法可以輕易獲得，就一心想著超越常人，不知道漚和拘舍羅（Ova Kausalya，方便善巧），不勤于積累德行，這些人就是佛法的盜賊，是破壞我佛道的人。』

阿須夷天（Axiu Yi Tian）、潘那提天（Pan Na Ti Tian）、提樓尼天（Ti Lou Ni Tian）、拘屬提天（Ju Shu Ti Tian）、施那利天（Shi Na Li Tian）一起對佛說：『我們願意保持這樣的身形和壽命，來護持佛法，千億萬劫都沒有休息的時候，常常讓我們得到這種三昧（Samadhi，禪定）。』

佛說：『那些有德行的人，奉行三昧（Samadhi，禪定），如法修行而不失誤，就能迅速成佛。那些發願修行這種三昧（Samadhi，禪定）的人，就像泥洹天（Nirvana Heaven）上有寶物，是所有寶物中的王者，天上天下所有寶物中最尊貴的，只有佛在世的時候，這種寶物才會出現，它的名字叫做精摩尼珠（Jing Mani Pearl）。如果有人得到這顆寶珠，把它放在器皿中，或者拿在手中觀看，四面八方的空中，想要得到多少』

【English Translation】 English version: 'Adhering to two dharmas (dualistic views) is inverted perception. Those who practice the Bodhisattva path should understand these things and quickly abandon them.'

The Buddha said to A Lou Bodhisattva, Mo Ti Bodhisattva, and others: 'These devas (gods) and people present here are all from the time of A He Nou Buddha in the past. They are being prophesied before me now because they received this Samadhi (state of meditative consciousness) in the past at the place of sixty thousand Buddhas, so they are being prophesied here today. In the future, when my Dharma is about to be cut off, there will be four hundred thousand of these people who will uphold the Dharma and prevent it from being cut off. But after a long time, there will be evil Shramanas (monastics) or those who break the precepts who will destroy my Dharma.'

Subhuti (one of the Buddha's principal disciples) asked the Buddha: 'What kind of Bodhisattvas can protect the Dharma and prevent it from being cut off?'

The Buddha told Subhuti: 'These four hundred thousand Bodhisattvas all dwell below the eighth ground and have a sense of responsibility for the Dharma. This is why they can protect the Dharma and prevent it from being cut off.'

Subhuti asked the Buddha: 'What kind of people are those who destroy the Dharma? I hope the Buddha can explain it to us.'

The Buddha told Subhuti: 'If there are those who have attained the fruit of Arhat (one who has attained Nirvana), Pratyekabuddha (a solitary Buddha), or Shramanas (monastics), as well as devas (gods) and humans, who develop attachment to the Dharma, seeking fame, destroying the original wisdom, arbitrarily adding to or subtracting from the Dharma, using peripheral arguments to explain the Dharma, using falsehood to confuse the truth, using debate to disturb the right path, not focusing on the wisdom of emptiness but instead focusing on superficial adornments, hearing that the Dharma can be easily obtained, they are single-mindedly thinking of surpassing ordinary people, not knowing Ova Kausalya (skillful means), and not diligently cultivating virtuous conduct, these people are thieves of the Dharma, those who destroy my Buddha's path.'

Axiu Yi Tian (a deva), Pan Na Ti Tian (a deva), Ti Lou Ni Tian (a deva), Ju Shu Ti Tian (a deva), Shi Na Li Tian (a deva) together said to the Buddha: 'We are willing to maintain this form and lifespan to protect the Dharma, without rest for billions of kalpas (eons), and may we always obtain this Samadhi (state of meditative consciousness).'

The Buddha said: 'Those who are virtuous, who practice Samadhi (state of meditative consciousness), who cultivate according to the Dharma without error, can quickly become Buddhas. Those who aspire to practice this Samadhi (state of meditative consciousness) are like the treasures in Nirvana Heaven, the king of all treasures, the most precious of all treasures in heaven and earth. Only when a Buddha is in the world will this treasure appear, and its name is Jing Mani Pearl (essence mani pearl). If someone obtains this pearl and puts it in a vessel or holds it in their hand and looks at it, in the sky in all directions, however much they want to obtain'

日雨珍寶，所向莫不如願，是尊寶珠不當貪惜，當雨三界普令獲寶，是三昧者德亦如是也。」

羅閱祇王白佛言：「佛者尊祐，世之大導，常有大慈救濟十方，愿以寶珠雨我國界，得令人民普得福利。」

佛則時笑，神光煒燁。阿難整服前白佛言：「佛不妄笑，愿聞其意。」

佛語阿難：「見是王不？欲得泥洹天上寶珠，雨羅閱祇使普富饒，不知寶來三昧已得是寶也。」

佛語王言：「寧見人民百日不食，普得安隱以法為味，又諸女人化為男子，是法之利不亦大乎？」

王心歡悅，即脫珠寶，以散佛上及菩薩上，化成華蓋列在空中，其間悉有百千音樂，王倍踴躍忘食之想。王白佛言：「是花蓋者從何而出？」

佛言：「從無處出。」

又問：「無處從何出？」

佛言：「從無所起來。」

又問：「無所起從何所來？」

佛言：「從無所生來。」

又問：「無所生從何所來？」

答曰：「從不動來。」

又問：「不動從何所來。」

答曰：「從無造來。」

又問：「無造從何所來？」

曰：「從無名來。」

又問：「無名從何所來？」

曰：「從無生來。」

又問：「無生從何所來？」

【現代漢語翻譯】現代漢語譯本：『如同降下珍寶雨，所到之處都能如願，這尊貴的寶珠不應吝惜，應當向三界普降，使眾生都能獲得珍寶，這種三昧的功德也是如此。』

羅閱祇王（Rāmagṛha，古印度城市）對佛說：『佛是尊貴的庇護者，世間偉大的導師，常懷大慈悲心救濟十方眾生，希望您能降下寶珠雨在我國境內，使人民普遍獲得福利。』

佛陀於是微笑，神光閃耀。阿難（Ānanda，佛陀的十大弟子之一）整理衣物上前對佛說：『佛陀不會無緣無故地微笑，希望能夠聽聞其中的含義。』

佛告訴阿難：『你看見這位國王了嗎？他想要得到涅槃（Nirvana，佛教術語，指解脫）和天上的寶珠，降雨在羅閱祇（Rāmagṛha）使這裡普遍富饒，卻不知道寶從三昧（Samadhi，佛教術語，指禪定）而來，他已經得到了這個寶。』

佛對國王說：『寧願看見人民百日不食，普遍得到安穩，以佛法為食，又讓所有女人都化為男子，這種佛法的利益難道不大嗎？』

國王內心歡喜，立即脫下珠寶，散在佛和菩薩（Bodhisattva，佛教術語，指立志成佛的修行者）身上，珠寶化成華蓋排列在空中，其中充滿百千種音樂，國王更加踴躍，忘記了飢餓。國王問佛：『這些花蓋是從哪裡出現的？』

佛說：『從無處出現。』

又問：『無處是從哪裡出現的？』

佛說：『從無所起來。』

又問：『無所起是從哪裡來的？』

佛說：『從無所生來。』

又問：『無所生是從哪裡來的？』

回答說：『從不動來。』

又問：『不動是從哪裡來的？』

回答說：『從無造來。』

又問：『無造是從哪裡來的？』

說：『從無名來。』

又問：『無名是從哪裡來的？』

說：『從無生來。』

又問：『無生是從哪裡來的？』

【English Translation】 English version: 'Like raining precious jewels, everything goes as wished. This venerable jewel should not be hoarded; it should rain down upon the three realms, enabling all beings to obtain treasures. The merit of this Samadhi (Samadhi, Buddhist term for meditative absorption) is also like this.'

King Rāmagṛha (Rāmagṛha, ancient Indian city) said to the Buddha: 'The Buddha is a venerable protector, the great guide of the world, always having great compassion to save beings in the ten directions. I wish that you would rain down jewels upon my kingdom, so that the people may universally obtain benefits.'

The Buddha then smiled, and divine light shone brightly. Ānanda (Ānanda, one of the Buddha's ten great disciples), adjusting his robes, stepped forward and said to the Buddha: 'The Buddha does not smile without a reason; I wish to hear its meaning.'

The Buddha said to Ānanda: 'Do you see this king? He desires to obtain Nirvana (Nirvana, Buddhist term for liberation) and heavenly jewels, to rain them down upon Rāmagṛha (Rāmagṛha) to make it universally prosperous, but he does not know that the treasure comes from Samadhi (Samadhi, Buddhist term for meditative absorption). He has already obtained this treasure.'

The Buddha said to the king: 'Would you rather see the people go without food for a hundred days, universally obtaining peace and stability, taking the Dharma (Dharma, Buddhist term for the teachings of the Buddha) as their nourishment, and all women transformed into men? Is the benefit of this Dharma not great?'

The king was delighted and immediately took off his jewels, scattering them upon the Buddha and the Bodhisattvas (Bodhisattva, Buddhist term for one who aspires to Buddhahood), and the jewels transformed into floral canopies arranged in the sky, filled with hundreds of thousands of musical instruments. The king was even more overjoyed, forgetting his hunger. The king asked the Buddha: 'Where do these floral canopies come from?'

The Buddha said: 'They come from nowhere.'

He asked again: 'Where does nowhere come from?'

The Buddha said: 'It comes from non-arising.'

He asked again: 'Where does non-arising come from?'

The Buddha said: 'It comes from non-birth.'

He asked again: 'Where does non-birth come from?'

He answered: 'It comes from non-movement.'

He asked again: 'Where does non-movement come from?'

He answered: 'It comes from non-creation.'

He asked again: 'Where does non-creation come from?'

He said: 'It comes from no-name.'

He asked again: 'Where does no-name come from?'

He said: 'It comes from non-birth.'

He asked again: 'Where does non-birth come from?'

曰：「從無音來。」

又問：「無音從何所來？」

曰：「從無二來。」

又問：「無二從何所來？」

曰：「從無形來。」

又問：「無形從何所來？」

曰：「從自然來。」

又問：「自然從何所來？」

曰：「從化來。」

又問：「化從何所來？」

曰：「離於化來。」

又問：「離化從何所來？」

曰：「離於不化無相知處來。」

又問：「無相知處從何所來？」

佛言：「以是故為諸法也。」

王聞佛語倍大歡喜，白佛言：「此諸菩薩從遠方來，愿悉請之明日到宮。」佛即許之皆受其請。

王即還宮莊嚴供具，俠道施帳幢幡粲麗，宮中皆以珍寶作座，夫人采女齋戒盡敬。

明日，文殊及寶來等，與諸菩薩俱詣王宮。寶來菩薩讓文殊曰：「今諸上人宜於前入。」

諸菩薩言：「于慧無處、于意無形、于念無想、於法無所施，所施不離道，已斷於法輪，於法無念、想無多少，如是者故為尊、多入于權，于薩蕓若無相知者，已被法鎧，於三昧無增減，是則為尊，故宜處前。」

寶來菩薩答曰：「今諸上人年耆德高，以故為尊，宜在前入。」

諸菩薩言：「我等之年亦如枯樹，根

【現代漢語翻譯】現代漢語譯本問：『聲音從哪裡來？』答：『從沒有聲音的地方來。』又問：『沒有聲音從哪裡來？』答：『從沒有二元對立的地方來。』又問：『沒有二元對立從哪裡來？』答：『從沒有形狀的地方來。』又問：『沒有形狀從哪裡來？』答：『從自然而然的地方來。』又問：『自然而然從哪裡來？』答：『從變化而來。』又問：『變化從哪裡來？』答：『從脫離變化而來。』又問：『脫離變化從哪裡來？』答：『從脫離不變化、沒有相狀可知之處而來。』又問：『沒有相狀可知之處從哪裡來？』佛說：『因此才有了諸法（dharma）。』國王聽了佛的話，更加歡喜，對佛說：『這些菩薩（bodhisattva）從遠方而來，希望能夠邀請他們明天到我的宮殿來。』佛就答應了，所有菩薩都接受了國王的邀請。國王回到宮殿，準備好各種供養的器具，在道路兩旁設定帳篷和華麗的幡幢，宮殿里都用珍寶製作座位，王后和宮女們齋戒，盡心恭敬。第二天，文殊（Manjusri）菩薩和寶來（Ratnakara）菩薩等，與各位菩薩一同來到王宮。寶來菩薩對文殊菩薩說：『現在各位上人應該先進入。』各位菩薩說：『對於智慧沒有執著之處，對於意念沒有形狀，對於念頭沒有妄想，對於法（dharma）沒有施捨之處，所施捨的不離於道（道，the path），已經斷除了法輪（dharma wheel），對於法沒有念想，念想沒有多少之分，像這樣的人才值得尊敬，更多地進入權巧方便，對於一切智（sarvajna）沒有相狀可知的人，已經披上了法的鎧甲，對於三昧（samadhi）沒有增減，這樣的人才值得尊敬，所以應該走在前面。』寶來菩薩回答說：『現在各位上人年長德高，因此值得尊敬，應該走在前面。』各位菩薩說：『我們的年齡也像枯樹一樣，根

【English Translation】 English version He said, 'It comes from no sound.' He further asked, 'From where does no sound come?' He said, 'It comes from no duality.' He further asked, 'From where does no duality come?' He said, 'It comes from no form.' He further asked, 'From where does no form come?' He said, 'It comes from the natural.' He further asked, 'From where does the natural come?' He said, 'It comes from transformation.' He further asked, 'From where does transformation come?' He said, 'It comes from being apart from transformation.' He further asked, 'From where does being apart from transformation come?' He said, 'It comes from being apart from non-transformation, a place where there is no knowing of characteristics.' He further asked, 'From where does the place where there is no knowing of characteristics come?' The Buddha said, 'Therefore, it is the reason for all dharmas (dharma).' The king, hearing the Buddha's words, was greatly delighted and said to the Buddha, 'These Bodhisattvas (bodhisattva) have come from afar. I wish to invite them all to the palace tomorrow.' The Buddha then agreed, and all the Bodhisattvas accepted the invitation. The king then returned to the palace, preparing offerings and adorning the roads with canopies and splendid banners. In the palace, seats were made of precious jewels, and the queen and palace women fasted and showed utmost respect. The next day, Manjusri (Manjusri) and Ratnakara (Ratnakara), along with the other Bodhisattvas, went to the king's palace. Ratnakara Bodhisattva said to Manjusri, 'Now, these venerable ones should enter first.' The Bodhisattvas said, 'In wisdom, there is no place to cling to; in intention, there is no form; in thought, there is no imagination; in the Dharma (dharma), there is nothing to give. What is given does not depart from the Path (道, the path). The Dharma wheel (dharma wheel) has been broken. In the Dharma, there is no thought; in thought, there is no quantity. Such a one is worthy of respect, entering more into skillful means. For one who has no knowing of characteristics in all-knowingness (sarvajna), who has been clad in the armor of the Dharma, and in samadhi (samadhi) there is no increase or decrease, such a one is worthy of respect and should go first.' Ratnakara Bodhisattva replied, 'Now, these venerable ones are old and of high virtue, therefore worthy of respect and should enter first.' The Bodhisattvas said, 'Our years are like withered trees, with roots

本已死無有華葉，鮮于蔭覆於世為薄，仁者雖幼入慧甚深，譬如寶樹益世弘多，以故為尊，故宜在前。」既皆入宮就座而坐，諸天在上以樂樂之。

王使夫人及諸采女，燒眾名香進奉供具，飯食畢訖王問寶來：「我今欲得見十方佛，當行何法而得見之？」

寶來曰：「欲見諸佛，當行九法：一者視十方佛與是無異、二者當視道無有徑、三者視一切人無有脫者、四者當視飯食如化所見、五者當知五陰無有識想、六者當知六情觀之如幻、七者當知所觀但是倒見、八者於法中大施與、九者當知所施無所施，是為九也。空其意、等所視、無彼此，志寂然、得凈定、無所見，則普見佛。」

爾時贊寶來曰：「快哉快哉！審如所說。」佛說頌曰：

「常當愿是劫，　　所生常遇尊，　從受大智慧，　　常除愛慾根。　不貪亦不嫉，　　惡意不復生，　乃于無數佛，　　得聞是三昧。　入於三千剎，　　常行尊三昧，　不於一切人，　　所有諸珍寶。　法不從五陰，　　亦不離其處，　從觀得脫名，　　一切皆如是。　從觀得歡喜，　　發意無所生，　其處已如是，　　故為天中天。　若在三界中，　　不生亦不死，　泥洹及泥曰，　　一切無有是。　意不當邪念，　　所行作非法，

【現代漢語翻譯】現代漢語譯本『即使草木已經枯萎，沒有了華麗的葉子，它們所能提供的廕庇對於世人來說仍然是微薄的。而有仁德的人，即使年幼也能深入領悟智慧，就像珍貴的樹木一樣，對世間的益處非常巨大，因此應該受到尊重，所以應該安排在前面。』說完，大家都進入宮殿，按照順序就座，天上的諸神也在上方用音樂來娛樂。

國王讓夫人和眾多的采女，焚燒各種名貴的香，獻上各種供品。飯食完畢后，國王問寶來（Baolai，人名）: 『我現在想要見到十方諸佛，應該修行什麼法才能見到呢？』

寶來（Baolai）回答說：『想要見到諸佛，應當修行九種法：第一，看待十方諸佛與自身沒有差別；第二，應當看待道沒有捷徑可走；第三，看待一切眾生沒有不能解脫的；第四，應當看待飯食如同幻化所顯現；第五，應當了知五陰（wuyin，色、受、想、行、識）沒有識別和思想；第六，應當了知六情（liuqing，眼、耳、鼻、舌、身、意）的觀感如同幻覺；第七，應當了知所觀的一切都只是顛倒的見解；第八，在佛法中廣行佈施；第九，應當了知所施與的沒有能施與者和所施與之物，這就是九種法。清空你的意念，平等地看待一切，沒有彼此的分別，心志寂靜，獲得清凈的禪定，沒有任何所見，就能普遍地見到佛。』

這時，有人讚嘆寶來（Baolai）說：『太好了！太好了！確實如你所說。』佛陀說了頌語：

『應當常常發願，在這個劫數中，所生之處常常遇到值得尊敬的人，從他們那裡接受大智慧，常常去除愛慾的根本。不貪婪也不嫉妒，邪惡的念頭不再產生，才能在無數的佛面前，聽聞到這種三昧（sanmei，禪定）。進入三千世界，常常修行這種值得尊敬的三昧（sanmei），不對任何人，執著于任何珍寶。佛法不從五陰（wuyin）而來，也不離開五陰（wuyin）之處，從觀照中得到解脫的名稱，一切都是這樣。從觀照中得到歡喜，發起的心念沒有生起之處，這樣的境界已經達到，所以被稱為天中之天。如果在三界（sanjie，欲界、色界、無色界）之中，不生也不死，涅槃（Nirvana）和涅曰（泥曰可能指涅槃的另一種音譯），一切都沒有實在的。意念不應當有邪念，所做的事情不應當是違背佛法的。』

【English Translation】 English version 『Even if plants have withered and have no splendid leaves, the shade they can provide to the world is still meager. But a virtuous person, even if young, can deeply understand wisdom, just like precious trees, the benefits to the world are immense, therefore they should be respected, so they should be placed in front.』 After speaking, everyone entered the palace and sat down in order, and the gods in the heavens above entertained them with music.

The king had his consorts and numerous palace women burn various famous incenses and offer various offerings. After the meal, the king asked Baolai (Baolai, a name): 『Now I want to see the Buddhas of the ten directions, what Dharma should I practice to see them?』

Baolai (Baolai) replied: 『If you want to see the Buddhas, you should practice nine Dharmas: First, regard the Buddhas of the ten directions as no different from yourself; second, you should regard the path as having no shortcuts; third, regard all beings as not being unable to be liberated; fourth, you should regard food as appearing as if transformed; fifth, you should know that the five skandhas (wuyin, form, feeling, perception, volition, consciousness) have no recognition or thought; sixth, you should know that the perceptions of the six senses (liuqing, eye, ear, nose, tongue, body, mind) are like illusions; seventh, you should know that all that is observed is just inverted views; eighth, give generously in the Dharma; ninth, you should know that what is given has no giver and nothing to give, these are the nine Dharmas. Empty your mind, look at everything equally, without any distinction between self and other, with a quiet mind, attain pure samadhi (sanmei, meditation), without any seeing, then you can universally see the Buddhas.』

At this time, someone praised Baolai (Baolai) and said: 『Excellent! Excellent! It is indeed as you say.』 The Buddha spoke the verse:

『One should always vow that in this kalpa, in every birth, one will always encounter venerable ones, receive great wisdom from them, and always remove the root of love and desire. Not greedy nor jealous, evil thoughts will no longer arise, then one can hear this samadhi (sanmei) in front of countless Buddhas. Entering the three thousand worlds, constantly practice this venerable samadhi (sanmei), do not cling to any treasures of any kind. The Dharma does not come from the five skandhas (wuyin), nor does it leave the place of the five skandhas (wuyin), from contemplation one obtains the name of liberation, everything is like this. From contemplation one obtains joy, the mind that arises has no place of origin, such a state has already been reached, therefore it is called the Supreme Among Gods. If one is in the three realms (sanjie, the realm of desire, the realm of form, the formless realm), neither born nor dying, Nirvana and Nir曰 (Nir曰 may be another transliteration of Nirvana), all are not real. The mind should not have evil thoughts, and what is done should not be against the Dharma.』

若在三界中，　　持心令不起。　音響有還答，　　內外悉相應，　不起悉寂然，　　諸法亦如是。　三千諸佛剎，　　名字悉如是，　無聞亦無見，　　非法所當議。　三昧不挍計，　　以數持作多，　慧者解是言，　　得佛無常處。　法者悉清凈，　　曠大無有雙，　常作無邊水，　　所載蔽三千。　意願陀鄰尼，　　發意無有前，　法者已如是，　　一切當奉行。　我念求法時，　　從來若干劫，　志意常棄家，　　于欲無所求。　常依善知識，　　得立正法住，　是時于大會，　　得聞尊三昧。　悉意大歡喜，　　即住虛空中，　去地百卌丈，　　叉手在佛邊。　今坐諸菩薩，　　受莂亦如是，　其意增歡喜，　　得聞諸三昧。　便從一佛剎，　　飛到諸佛前，　不動亦不搖，　　震動諸剎中。　龍王大歡喜，　　即雨萬種香，　化為諸水池，　　上到三千中。　華香自然來，　　亂風自然生，　百種諸音樂，　　悉住于空中。」

於是寶來菩薩問文殊師利言：「今此香花從他剎來，及諸音樂來在會中，為佛威神？將菩薩力耶？」

文殊答曰：「佛及菩薩得力神變皆不可見，知是樂者無名之樂，有所在處。法音無名處，若樂是樂處，所有

【現代漢語翻譯】現代漢語譯本如果在三界（欲界、色界、無色界）之中，能保持心念不起作用。那麼，聲音的迴響會有相應的迴應，內外一切都會相互呼應。不起心動念，一切都寂靜無聲，一切諸法也是如此。三千大千世界中所有佛土，其名字也都是如此（寂靜無聲）。既沒有聽聞，也沒有看見，不是可以用言語討論的。不要用計數的方法來衡量三昧（專注），認為數量多就好。有智慧的人能理解這些話，證得佛果，到達沒有常住之所的境界。佛法是完全清凈的，廣大無邊，獨一無二。它像無邊無際的水，所承載的能覆蓋三千大千世界。意願就像陀鄰尼（總持），發願之心沒有先後之分。佛法本來就是如此，一切都應當奉行。我回憶起過去求法的時候，經歷了無數劫。我的志向始終是捨棄家庭，對於世俗的慾望沒有任何追求。我常常依止善知識，才能安住于正法之中。那時，在一次大法會上，我聽聞了尊貴的三昧。我心中充滿了歡喜，立即住在虛空中。距離地面一百四十四丈，合掌站在佛的身邊。現在坐在那裡的菩薩們，接受授記也是如此。他們的心中更加歡喜，聽聞了各種三昧。他們從一個佛土，飛到各個佛的面前。不移動也不搖晃，卻能震動各個佛土。龍王非常歡喜，立即降下萬種香花。香花化為各種水池，一直上升到三千大千世界。花香自然而來，和煦的風自然而生。各種各樣的音樂，都停留在空中。這時，寶來菩薩問文殊師利（智慧第一的菩薩）說：『現在這些香花是從其他佛土而來，以及各種音樂來到法會之中，是佛的威神之力？還是菩薩的力量呢？』文殊（智慧的象徵）回答說：『佛和菩薩所獲得的力量和神通變化都是不可見的，要知道這快樂是沒有名稱的快樂，有它存在的處所。佛法的聲音是沒有名稱的，如果快樂是真正的快樂，那麼所有...』

【English Translation】 English version If, within the Three Realms (Desire Realm, Form Realm, Formless Realm), one can maintain a mind that does not arise, Then the echoes of sound will have corresponding responses, and everything inside and outside will resonate with each other. Without arising thoughts, everything is silent and still, and all Dharmas are also like this. All Buddha lands in the Three Thousand Great Thousand Worlds, their names are also like this (silent and still). There is neither hearing nor seeing; it is not something to be discussed by unlawful means. Do not measure Samadhi (concentration) by counting, thinking that more is better. The wise understand these words and attain Buddhahood, reaching a state where there is no permanent dwelling. The Dharma is completely pure, vast and boundless, unique and unparalleled. It is like an endless ocean, capable of covering the Three Thousand Great Thousand Worlds. Intentions are like Dharani (total retention), and there is no precedence in the mind of aspiration. The Dharma is originally like this, and everything should be practiced accordingly. I recall when I sought the Dharma in the past, I went through countless kalpas (eons). My aspiration was always to abandon the household, and I had no desire for worldly pleasures. I always relied on virtuous teachers to establish myself in the correct Dharma. At that time, in a great assembly, I heard the venerable Samadhi. My heart was filled with joy, and I immediately dwelt in the empty space. One hundred and forty-four zhang (丈, ancient Chinese unit of length) above the ground, I stood with my palms together beside the Buddha. Now, the Bodhisattvas sitting there receive predictions in the same way. Their hearts are even more joyful, hearing the various Samadhis. They fly from one Buddha land to the presence of various Buddhas. Without moving or shaking, they shake all the Buddha lands. The Dragon King was very happy and immediately rained down ten thousand kinds of incense and flowers. The incense and flowers transformed into various pools, rising all the way to the Three Thousand Great Thousand Worlds. The fragrance of flowers came naturally, and the gentle wind arose naturally. All kinds of music remained in the air. At this time, Bodhisattva Baolai asked Manjushri (Bodhisattva of Wisdom): 'Now these incense and flowers come from other Buddha lands, and various music comes into the assembly. Is it the power of the Buddha's majesty? Or the power of the Bodhisattvas?' Manjushri (symbol of wisdom) replied: 'The power and supernatural transformations obtained by the Buddhas and Bodhisattvas are invisible. Know that this joy is a joy without a name, and it has its place of existence. The sound of the Dharma is without a name. If joy is true joy, then all...'

如化是樂，無二法是樂，于羅漢辟支佛悉欲度之是樂，所見異道悉欲令得佛是樂，所度無有主是樂，一切處無所無所起、於三昧無煩荷是樂，一切處無有名是樂，諸所有皆如化是樂，非音處無所生處是樂，法所施無所施是樂，大千剎中無常處是即樂，一切人令得信無所得是其樂，當來過去現在三處盡無所儘是樂，令還本無所見是樂，見法輪是為無所見是樂，三千剎中一切等是樂，十方三千樹法之藏是樂，十方剎但有名是樂，色慾合是樂，于名字無有主是樂，無邊幅一切寂是樂，一切明與冥合是樂，諸所行不失戒是樂，諸所念不離三昧是樂，虛空寶度無極是樂，諸慧覺無有處是樂，諸所可是樂，一切決無受者是樂，三界中無與等是樂，貪於法不惜命是樂，一切明令復明是樂，諸所有但倒見、見正者是樂，佈施無所悕望是樂，意無極作大船師是樂，無邊園脫無極是樂，意寂靖是樂，無所定是樂，諸三昧門無倒者是樂，亦無聽亦無聞是樂，諸所念非政意是樂，一切人無脫者是樂，諸所度譬若幻是樂，初發意三昧俱是樂，諸菩薩所從來無有處是樂，諸菩薩在意生到十方是樂，非青黃白黑無道徑是樂。如是寶來！欲知佛及菩薩威神音樂所樂如是。」

寶來菩薩說頌曰：

「文殊師利意，　　慧尊無有前，　所施弊三千

，　　其智莫不尊。　威神所施行，　　悉除三千中，　諸樂無所欲，　　但為不脫施。　法樂為最大，　　于化無度者，　所施樂法與，　　若空無度者。　法與樂俱行，　　無有過是寶，　所樂不有主，　　若空無處所。　深入諸微妙，　　曉了一切人，　使之得大法，　　斷滅勤苦根。　一切世間人，　　悉有意不解，　以法為覺意，　　以慧救一切。」

佛爾時遙為寶來菩薩說頌曰：

「離空非想，　　是想非空，　　於法不起，　即為是起。　　常當軟意，　　凈無所有，　色慾同合，　　無相入者。　　所說無形，　不離有形，　　因法如夢，　　所可無底。　是寂離寂，　　無離不造，　　眾法無主，　所可如化。　　都無所受，　　法無所舍，　所作到見，　　一切皆然。　　非色離色，　是色不離，　　其法如色，　　其處如是。　非音是響，　　無聞不見，　　不聽不觀，　所有如是。　　于化無名，　　自言為是，　法無是計，　　所度如是。　　于幻無見，　所見離見，　　離貪諸欲，　　非法所儀。　于欲無垢，　　不著無離，　　如是諦見，　無有見者。　　于凈離凈，　　十方無造，　所可若實，　　如化無主。」

【現代漢語翻譯】現代漢語譯本：他們的智慧無不令人尊敬。威神之力所施展之處，完全清除了三千世界中的各種享樂，沒有任何慾望，只是爲了不脫離佈施。佛法之樂最為殊勝，對於那些無法度化的人，所施予的佛法之樂，就像虛空一樣沒有邊際。佛法與快樂並行，沒有比這更珍貴的寶藏了，所樂的事物沒有主宰，就像虛空一樣沒有固定的處所。深入各種微妙之理，曉悟一切眾生，使他們獲得偉大的佛法，斷滅勤苦的根源。一切世間的人們，都有意念不解之處，以佛法作為覺悟的意念，用智慧拯救一切眾生。

佛陀當時遙遠地為寶來菩薩（Baolai Pusa）說頌：

『離於空和非想，這種想念並非空無，對於佛法不起執著，這便是真正的生起。常常保持柔和的心意，清凈而無所有， **同合，沒有相的進入。所說的沒有形狀，但不離有形之物，因佛法如夢幻一般，所追求的沒有底線。這是寂靜又遠離寂靜，沒有遠離而不造作，一切佛法沒有主宰，所顯現的如同幻化。完全沒有承受，佛法沒有捨棄，所作所為都達到真見，一切都是如此。非色而離色，是色而不離色，其佛法就像色一樣，其處所也是如此。非音而是響，沒有聽聞也沒有看見，不聽也不觀，所有的一切都是如此。對於幻化沒有名稱，自以為是，佛法沒有這樣的計較，所度化的一切都是如此。對於幻象沒有見解，所見的都遠離見解，遠離貪婪和各種慾望，不以非法為儀。對於慾望沒有污垢，不執著也不遠離，像這樣如實地觀察，沒有能見之人。對於清凈而離清凈，十方沒有造作，所追求的如果真實存在，就像幻化一樣沒有主宰。』

【English Translation】 English version: Their wisdom is universally respected. The power of their majestic spirit, when exerted, completely eliminates from the three thousand worlds all kinds of pleasures, without any desires, solely for the sake of not abandoning generosity. The joy of Dharma is the most supreme; for those who cannot be transformed, the joy of Dharma bestowed is like the boundless void. Dharma and joy go hand in hand; there is no treasure more precious than this, what is enjoyed has no master, like the void having no fixed place. Penetrating deeply into all subtle principles, understanding all beings, enabling them to attain the great Dharma, cutting off the root of diligent suffering. All people in the world have intentions they do not understand, using Dharma as the intention of awakening, using wisdom to save all.

The Buddha then remotely spoke this verse for Bodhisattva Baolai (Baolai Pusa):

'Apart from emptiness and non-thought, this thought is not empty; not clinging to the Dharma, is true arising. Always maintain a gentle mind, pure and without possessions, **Together, without the entry of forms. What is spoken has no shape, but does not depart from the tangible; because the Dharma is like a dream, what is sought has no bottom. This is stillness and departure from stillness, no departure without creation; all Dharmas have no master, what appears is like an illusion. Completely without receiving, the Dharma has no abandonment, what is done reaches true seeing; everything is like this. Not form but apart from form, is form but not apart from form; its Dharma is like form, its place is like this. Not sound but resonance, without hearing or seeing, not listening or observing, everything is like this. For illusion there is no name, self-proclaimed as true, the Dharma has no such calculation; all that is saved is like this. For illusion there is no view, what is seen is apart from view; apart from greed and all desires, not using the unlawful as a standard. For desire there is no defilement, not attached nor apart; seeing the truth like this, there is no one who sees. For purity apart from purity, the ten directions have no creation, what is sought if it truly exists, is like illusion without a master.'

寶來菩薩知佛所說，便於宮中說頌曰：

「疑本不解，　　謂法皆然，　　本無常住，　疑慧如是。　　于想無勞，　　識念無苦，　舉名住字，　　非求法者。　　于本不爾，　不還不是，　　所可無可，　　遠離無可。　脫生無滅，　　是即為滅，　　于滅無想，　是為非滅。　　於法無生，　　亦不想成，　所以者何？　　諸法皆空。　　亦不求言，　我離泥洹，　　所以者何？　　本末凈故。　不盡十方，　　舉之為證，　　有言是我，　是即為證。　　不當遠念，　　念於十方，　法無二法，　　即得無名。　　法非思想，　可當逮者，　　起行如是，　　不見尊法。　要當解慧，　　于妙不恐，　　深行不主，　可謂慧門。」

寶來菩薩問文殊師利：「今在會中新發意者，我欲使得無極法，當何以致之？」

文殊答曰：「于想無作即得無極法。」

又問：「何謂無想作者？」

文殊言：「當逮九法寶：一者意無處所是即寶、二者觀法無主是即寶、三者不見有當來過去是即寶、四者於法無有造作者是即寶、五者所施但施經法是即寶、六者見五道勤苦於其中不轉是即寶、七者所覺不遠漚和拘舍羅是即寶、八者直見諸法不處法有二是即寶、九者到于泥

【現代漢語翻譯】現代漢語譯本：寶來菩薩知道佛所說之意，便在宮中說了以下偈頌：『疑惑的根本在於不理解，認為一切法都是如此，原本就沒有常住不變的東西，疑惑智慧也是這樣。對於妄想沒有勞苦，對於識念沒有痛苦，執著于名相和文字，就不是尋求佛法的人。原本就不是這樣的，不返回也不是不返回，所認可的無可認可，遠離無可遠離。脫離生死沒有滅亡，這就是滅亡，對於滅亡沒有妄想，這就是非滅亡。對於法沒有生起，也不要想成就，這是為什麼呢？因為一切法都是空性的。也不要尋求言語，我遠離涅槃（nirvana，解脫），這是為什麼呢？因為從本到末都是清凈的。不能窮盡十方，舉出它作為證明，有言語說「是我」，這就是證明。不應當遠念，念於十方，法沒有二法，就能得到無名。法不是思想，可以被達到的，發起這樣的行為，就不能見到尊貴的法。一定要理解智慧，對於微妙之處不恐懼，深入修行不執著，這就可以說是智慧之門。』寶來菩薩問文殊師利（Manjusri，智慧的象徵）菩薩：『現在在法會中的新發意菩薩，我想要使他們得到無極法，應當如何才能得到呢？』文殊師利菩薩回答說：『對於妄想沒有造作就能得到無極法。』又問：『什麼叫做無想作者呢？』文殊師利菩薩說：『應當獲得九種法寶：一是意念沒有處所，這就是法寶；二是觀察法沒有主宰，這就是法寶；三是不見有未來和過去，這就是法寶；四是對於法沒有造作者，這就是法寶；五是所施捨的只是經法，這就是法寶；六是見到五道輪迴的勤苦，在其中不流轉，這就是法寶；七是所覺悟的不遠離漚和拘舍羅（aukasa，空間），這就是法寶；八是直接見到諸法，不執著於法有二元對立，這就是法寶；九是到達涅槃（nirvana，解脫），

【English Translation】 English version: The Bodhisattva Baolai, knowing what the Buddha had said, then spoke the following verses in the palace: 'Doubt arises from not understanding, thinking that all dharmas are like this, originally there is nothing permanent, doubting wisdom is also like this. For delusion, there is no toil; for consciousness, there is no suffering. Clinging to names and words is not seeking the Dharma. Originally it is not like this, not returning is not not returning, what is acceptable is unacceptable, distancing is undistanceable. Escaping birth has no extinction, that is extinction, for extinction there is no delusion, that is non-extinction. For Dharma there is no arising, nor should one think of accomplishment, why is that? Because all dharmas are empty. Nor should one seek words, I am apart from Nirvana (nirvana, liberation), why is that? Because from beginning to end it is pure. One cannot exhaust the ten directions, cite it as proof, if there are words saying 'it is I', that is proof. One should not think far away, think of the ten directions, Dharma has no two dharmas, then one obtains no name. Dharma is not thought, what can be attained, initiating such action, one does not see the venerable Dharma. One must understand wisdom, not fear the subtle, deep practice is not attached, this can be called the gate of wisdom.' The Bodhisattva Baolai asked Manjusri (Manjusri, symbol of wisdom) Bodhisattva: 'Now among those newly aspiring Bodhisattvas in this assembly, I wish to enable them to obtain the Unsurpassed Dharma, how should they attain it?' Manjusri Bodhisattva replied: 'By having no fabrication in thought, one obtains the Unsurpassed Dharma.' He further asked: 'What is meant by no-thought creator?' Manjusri Bodhisattva said: 'One should attain the nine Dharma treasures: first, the mind has no location, this is a treasure; second, observing the Dharma has no master, this is a treasure; third, not seeing a future or past, this is a treasure; fourth, for Dharma there is no creator, this is a treasure; fifth, what is given is only the Sutra Dharma, this is a treasure; sixth, seeing the diligence and suffering of the five paths, not revolving within them, this is a treasure; seventh, what is awakened is not far from aukasa (aukasa, space), this is a treasure; eighth, directly seeing all dharmas, not clinging to the duality of Dharma, this is a treasure; ninth, arriving at Nirvana (nirvana, liberation),

洹亦如化是即寶，是為九法寶。」

於是文殊師利說偈曰：

「于可無所欲，　　所住無常名，　若空無有垢，　　佛笑無不可。　笑空不離末，　　如本無笑者，　已住諸法名，　　一切皆如笑。　本末皆自然，　　無有往來者，　笑者有還報，　　不還亦不笑。　法者皆是一，　　已笑便有二，　於二無名字，　　是故為是尊。　所笑無所著，　　但為眾法施，　所動無所動，　　是故無上尊。　笑者無還報，　　一切無有主，　其笑不離本，　　是故天中天。　笑者無所起，　　但為倒見耳，　於法悉寂然，　　寂者本無故。　笑者不離化，　　以化大施與，　于化無舉名，　　是故乃為法。　於法無有是，　　但為不脫施，　所脫不為脫，　　佛者亦如是。　故於大會中，　　議度無度者，　於法作施與，　　無有與比者。」

舍利弗問寶來曰：「欲使十方一切學者，皆得總持諸陀鄰尼。修行何法當得致之？」

寶來曰：「當行三十二法寶：一者欲使一切未發意者皆當度之如化無礙；二者未發無上正真道意者皆令住正法；三者視三千大千剎土等無異；四者若住限者令遠離眾欲在於慧門，無動無轉得至泥洹；五者人說有天無天志不動還；六者志道

堅固意不怯弱；七者一切無來受生者，視當來過去無有二；八者觀諸三昧禪寂然無處所；九者諸所度無有主，一切從空致空；十者三千大千諸佛我悉從受法；十一者他方剎土敢有來聽經者悉令得決；十二者諸佛剎土所有華香，來者亦不喜、不來者亦不求；十三者諸發意者使得法住；十四者當來過去意無增減，所以者何？知本無二故；十五者悉欲令十方蜎飛蠕動奉持禁戒終無毀犯；十六者無有邪念在於十方，轉意還本則向慧門；十七者無所不忍常無邪恨；十八者從觀至觀無有度者；十九者如本無住無常住處；二十者所度無有主，如空無念想；二十一者于慧作施與無有舉名者，于欲無所著便從是得脫；二十二者所說不離對因作施與故；于大國眾中度無脫者；二十三者于無數剎飛到他剎，在諸佛前無所掛礙；二十四者視諸剎等無得脫者；二十五者凈癡同合本凈無異；二十六者住大千中主作橋樑，勸進未覺令冥見明；二十七者于大海中作大船師，渡諸群生無有厭極；二十八者作無邊蓋閉塞眾垢；二十九者作無極惠不離十方；三十者作大慈哀苞潤一切，諸未度者悉當度之，故號之曰天中之天；三十一者常行等心無有偏適救濟無雙，故號無上尊祐；三十二者菩薩所說不離經法，遍大千剎中莫不等聞，是故空中自然生華；是為菩薩三

【現代漢語翻譯】現代漢語譯本堅固的意志不會怯懦；七是對於一切不再受生的人，看待未來和過去沒有分別；八是觀察所有的三昧（Samadhi，禪定）禪寂都是寂然無處所的；九是所度化的人沒有主宰，一切從空而來歸於空；十是三千大千世界諸佛所說的法我都全部接受；十一是其他方世界的國土如果有來聽經的人，都讓他們得到決斷；十二是諸佛國土所有的華和香，來供養的人不喜悅，不來的人也不強求；十三是所有發菩提心的人都能安住于佛法；十四是對於未來和過去，心意沒有增減，為什麼呢？因為知道根本上沒有二元對立；十五是希望十方所有蜎飛蠕動（指微小的生物）都能奉持禁戒，最終沒有毀犯；十六是沒有邪念存在於十方，轉移心意迴歸本源，就走向智慧之門；十七是沒有什麼不能忍受的，常常沒有邪惡的怨恨；十八是從觀到觀，沒有被度化的人；十九是如本性一樣沒有住處，沒有常住的地方；二十是所度化的人沒有主宰，如同虛空一樣沒有念想；二十一是在智慧上作佈施，沒有舉名炫耀的人，對於慾望沒有執著，就能從中得到解脫；二十二是所說的不離對因作佈施的緣故；在大國眾人之中度化沒有脫離的人；二十三是在無數的剎土之間飛到其他剎土，在諸佛面前沒有掛礙；二十四是看待各個剎土平等，沒有能夠脫離的；二十五是清凈和愚癡同合，本來清凈沒有差異；二十六是住在大千世界中，作為橋樑的主人，勸勉引導沒有覺悟的人，使他們從黑暗中見到光明；二十七是在大海中作為偉大的船師，度過各種眾生沒有厭倦；二十八是作為無邊的傘蓋，遮蔽所有的污垢；二十九是作為沒有窮盡的智慧，不離開十方；三十是作為大慈大悲，包容潤澤一切，所有沒有被度化的人都應當被度化，所以被稱為天中之天；三十一是常常行平等心，沒有偏頗，救濟無雙，所以被稱為無上尊祐；三十二是菩薩所說的不離經法，遍佈大千世界中沒有聽不到的，因此空中自然生出華朵；這就是菩薩的三十二種功德。

【English Translation】 English version Firmness of will without timidity; seventh, for all those who will no longer be reborn, viewing the future and the past as not different; eighth, observing all Samadhis (Samadhi, meditative absorption) and tranquil stillness as being without a fixed location; ninth, those who are liberated have no master, everything comes from emptiness and returns to emptiness; tenth, I receive all the teachings from all the Buddhas in the three thousand great thousand worlds; eleventh, if there are those from other lands who come to listen to the sutras, I will enable them to attain resolution; twelfth, regarding all the flowers and incense in the Buddha lands, I am not pleased when people come to offer them, nor do I seek them when they do not come; thirteenth, all those who generate the aspiration for enlightenment are enabled to abide in the Dharma; fourteenth, regarding the future and the past, the mind has neither increase nor decrease, why? Because it is known that fundamentally there is no duality; fifteenth, I wish that all the tiny creatures in the ten directions would uphold the precepts and never violate them; sixteenth, there are no evil thoughts in the ten directions, turning the mind back to its origin leads to the gate of wisdom; seventeenth, there is nothing that cannot be endured, and there is never evil hatred; eighteenth, from contemplation to contemplation, there is no one who is liberated; nineteenth, like the fundamental nature, there is no dwelling, no permanent abode; twentieth, those who are liberated have no master, like emptiness without thought; twenty-first, in giving wisdom, there is no one who boasts of their name, and without attachment to desires, one can attain liberation from them; twenty-second, what is spoken is not separate from giving based on causes; among the great assembly of people in the great country, there are those who are liberated without detachment; twenty-third, flying to other lands in countless lands, without hindrance before all the Buddhas; twenty-fourth, viewing all lands as equal, there is no one who can escape; twenty-fifth, purity and ignorance are combined, fundamentally pure without difference; twenty-sixth, dwelling in the great thousand world, acting as the master of the bridge, encouraging and guiding those who are not awakened, enabling them to see light from darkness; twenty-seventh, acting as a great captain in the great ocean, ferrying all beings without weariness; twenty-eighth, acting as a boundless canopy, covering all defilements; twenty-ninth, acting as limitless wisdom, not departing from the ten directions; thirtieth, acting with great compassion, embracing and nourishing all, all those who have not been liberated should be liberated, therefore, I am called the 'Lord of Lords'; thirty-first, constantly practicing equanimity without partiality, saving without equal, therefore, I am called the 'Supreme Venerable Protector'; thirty-second, what the Bodhisattva speaks is not separate from the sutras, throughout the great thousand world, there is no one who does not hear it, therefore, flowers naturally arise in the sky; these are the thirty-two qualities of the Bodhisattva.

十二法寶。」

於是寶來菩薩說頌曰：

「十方普如化，　　一切皆無常，　真法正諦寂，　　演說度眾生，　有想不離想，　　一切實本空，　若華未施葉，　　其色不可當，　一切所眾欲，　　立之可意王，　諸寶無上尊，　　號為天中天。　故於大會中，　　議度未脫者，　其本無常住，　　故字十力尊。　一切為倒見，　　世間謂之冥，　所可若如化，　　能脫十方中。　虛空無常處，　　佛藏悉在中，　以脫無脫者，　　故教十方人。　十方諸佛剎，　　合之為一國，　自然眾大會，　　悉滿十方中。　佛者一切覺，　　笑不離其容，　不離黃金色，　　以示未脫人。　十方為作導，　　意不離法王，　所施無所施，　　華佈於十方。　金色大蓮華，　　遍滿諸空中，　起想而作行，　　不住諸天中。　文殊師利意，　　曠大無有雙，　使得道莂者，　　住在虛空中。　寶來慧意尊，　　光明遍宮中，　可意諸天人，　　悉得到法門。　十方諸菩薩，　　感動諸剎中。　今會諸天子，　　得聞是尊經，　徹見諸一切，　　乃到可意宮。　化為交露坐，　　萬種天華香，　聽受諸三昧，　　坐觀大眾中，　諸來宿功德，　　發意供養尊

【現代漢語翻譯】現代漢語譯本：『十二法寶。』

於是寶來菩薩說頌曰：

『十方普遍如幻化，一切皆是無常，真法正諦寂靜，演說以度化眾生，有想不離於想，一切實相本性空，若花朵未生葉，其色彩無法比擬，一切所求眾生欲，立之可意為王，諸寶中最無上尊，號為天中之天（佛陀的尊稱）。故於大會之中，議論度化未解脫者，其根本無常住，故名為十力尊（佛陀的稱號，因具十種力量）。一切皆為顛倒見，世間稱之為黑暗，所見若如幻化般，能脫離十方世界中。虛空本無常住處，佛陀的智慧藏於其中，以解脫無解脫者，故教化十方眾人。十方諸佛的剎土（佛國），合成為一個國土，自然形成的盛大集會，充滿十方世界中。佛陀是一切覺悟者，笑容常掛在臉上，不離黃金之色相，以此示現未解脫之人。為十方眾生作引導，心意不離於法王（佛陀），所施予的無所施予，花朵散佈於十方。金色的大蓮花，遍滿於虛空中，生起念想而修行，不住于諸天之中。文殊師利菩薩的意念，曠大無比無與倫比，使得道授記之人，安住在虛空中。寶來慧意尊者，光明遍照宮殿中，可意的諸天與人，都得到佛法的門徑。十方諸菩薩，感動于各個佛國之中。今次集會的諸天子，得聞這部尊貴的經典，徹底看清諸法實相，乃至於到達可意宮。幻化成交露之座，萬種天上的花香，聽受諸種三昧（禪定），端坐觀看大眾之中，諸位前來皆因宿世功德，發心供養佛陀。』

【English Translation】 English version: 『The Twelve Dharma Treasures.』

Then Bodhisattva Baolai spoke in verse:

『The ten directions are universally like illusions, all is impermanent, The true Dharma, the correct truth, is serene, expounding to deliver sentient beings, Having thought does not depart from thought, all reality is fundamentally empty, If a flower has not yet produced leaves, its color is incomparable, All desires of sentient beings, establish him as the King of Delight, Among all treasures, the unsurpassed honored one, is called the Teacher of Gods and Humans (a title for the Buddha). Therefore, in the great assembly, discussing the deliverance of those not yet liberated, Its root is impermanent, hence the name Ten-Powered One (a title for the Buddha, referring to his ten powers). All is inverted view, the world calls it darkness, What is seen is like an illusion, able to liberate from the ten directions. Empty space has no permanent abode, the Buddha's treasury is all within it, Using liberation to liberate the unliberated, therefore teaching the people of the ten directions. The Buddha-lands of the ten directions, combined into one country, The naturally occurring great assembly, fills the ten directions. The Buddha is the all-enlightened one, laughter never leaves his face, Never departing from the golden color, to show those not yet liberated. Acting as a guide for the ten directions, the mind does not depart from the Dharma King (the Buddha), What is given is without giving, flowers are scattered in the ten directions. The golden great lotus flower, fills all the empty space, Arising thought and practicing, not dwelling among the heavens. Manjushri Bodhisattva's intention, is vast and unparalleled, Enabling those who receive the prediction of enlightenment, to dwell in empty space. The honored one, Baolai Huìyì (Treasure-Come Wisdom-Intent), light shines throughout the palace, The pleasing gods and humans, all attain the gateway to the Dharma. The Bodhisattvas of the ten directions, are moved in all Buddha-lands. The gods gathered in this assembly, now hear this honored sutra, Thoroughly seeing all things, and then arriving at the Palace of Delight. Transforming into dewdrop seats, ten thousand kinds of heavenly fragrant flowers, Listening to the various samadhis (meditative states), sitting and observing the great assembly, All who come have accumulated merit from past lives, generating the intention to make offerings to the honored one.』

，　道者不直見，　　所有皆如是，　諸脫無有數，　　三界不可極。」

文殊師利菩薩問寶來曰：「眾音如化，所作法無想，亦不可盡，故有自然。當以何脫之？」

寶來答曰：「有九法寶：一者自然無處亦如化；二者諸法無處亦如化；三者當來無處亦如化；四者諸所有世處亦如化；五者觀過去處亦如化；六者觀見諸法如幻耳，亦無有處亦如化；七者所見無處亦如化；八者得道無脫處亦如化；九者得於泥洹本無住處亦如化；是為九法可得脫慧。」

文殊又問：「過於泥洹皆亦自然，誰為是化本者？誰是化主者？化為有本無？化有所起處無？道為有處無？」

寶來答曰：「有九法知化無處：一者非道無處是則化、二者化非處無想是則化、三者化者無起化處無處是則化、四者非常名無有盡時是則化、五者化處無處是則化、六者于道無想是則化、七者化者于起無起是則化、八者化者于諸欲無有處是則化、九者化者于所度無所處是則化，是為九法知化本。」

於是文殊師利又說偈答曰：

「十方無化者，　　化化無有形，　一切無常寶，　　是故為化主。　道者不化得，　　亦不離其處，　所說無常形，　　自然在其處。　諸寶從化得，　　本離從無有，　其本同化生，　

【現代漢語翻譯】『證悟者不會直接看待事物，所有存在的事物都是如此。各種解脫的數量是無限的，三界的範圍是無法窮盡的。』

文殊師利菩薩（Manjusri Bodhisattva，智慧的象徵）問寶來（Bao Lai，人名）道：『眾生的聲音如幻化一般，所作的法沒有固定的想法，也是不可窮盡的，所以有自然的存在。應當用什麼方法來解脫呢？』

寶來答道：『有九種法寶：第一，自然沒有固定的處所，也如幻化一般；第二，諸法沒有固定的處所，也如幻化一般；第三，未來沒有固定的處所，也如幻化一般；第四，所有世間的事物沒有固定的處所，也如幻化一般；第五，觀察過去沒有固定的處所，也如幻化一般；第六，觀察所見諸法如幻象一般，也沒有固定的處所，也如幻化一般；第七，所見之物沒有固定的處所，也如幻化一般；第八，得道沒有脫離的處所，也如幻化一般；第九，證得涅槃（Nirvana，佛教術語，指解脫）本來就沒有固定的住所，也如幻化一般。這九種法寶可以獲得解脫的智慧。』

文殊菩薩又問：『超越涅槃的境界也都是自然而然的，那麼誰是幻化的根本？誰是幻化的主宰？幻化是有本源還是沒有本源？幻化有所產生的處所嗎？道是有處所還是沒有處所？』

寶來答道：『有九種法可以知道幻化沒有固定的處所：第一，非道沒有固定的處所，這就是幻化；第二，幻化沒有固定的處所，沒有固定的想法，這就是幻化；第三，幻化沒有產生幻化的處所，沒有固定的處所，這就是幻化；第四，非常之物沒有終結之時，這就是幻化；第五，幻化的處所沒有固定的處所，這就是幻化；第六，對於道沒有固定的想法，這就是幻化；第七，幻化對於產生沒有產生，這就是幻化；第八，幻化對於各種慾望沒有固定的處所，這就是幻化；第九，幻化對於所度化的眾生沒有固定的處所，這就是幻化。這九種法可以知道幻化的根本。』

於是，文殊師利菩薩又說了偈語回答：

『十方沒有幻化者，幻化也沒有固定的形狀，一切都是無常的珍寶，所以是幻化的主宰。證悟者不是通過幻化而得到的，也不會脫離其處所，所說的無常之形，自然就在其處所。各種珍寶都是從幻化中得到的，其根本脫離於無有，其根本與幻化一同產生，』

【English Translation】 'The enlightened do not see directly; all that exists is like this. The number of liberations is countless; the three realms are immeasurable.'

Manjusri Bodhisattva (symbol of wisdom) asked Bao Lai (name of a person): 'The sounds of beings are like illusions, the Dharma that is practiced has no fixed thought, and is inexhaustible, therefore there is the natural. How should one be liberated from it?'

Bao Lai answered: 'There are nine Dharma treasures: first, the natural has no fixed place and is like an illusion; second, all Dharmas have no fixed place and are like an illusion; third, the future has no fixed place and is like an illusion; fourth, all worldly things have no fixed place and are like an illusion; fifth, observing the past has no fixed place and is like an illusion; sixth, observing all Dharmas as illusions, also has no fixed place and is like an illusion; seventh, what is seen has no fixed place and is like an illusion; eighth, attaining the Dao (the Way) has no place to escape from and is like an illusion; ninth, attaining Nirvana (Buddhist term for liberation) originally has no fixed abode and is like an illusion. These nine Dharmas can attain the wisdom of liberation.'

Manjusri Bodhisattva further asked: 'Beyond Nirvana, all is natural, then who is the root of illusion? Who is the master of illusion? Does illusion have a source or no source? Does illusion have a place of origin? Does the Dao have a place or no place?'

Bao Lai answered: 'There are nine Dharmas to know that illusion has no fixed place: first, non-Dao has no fixed place, this is illusion; second, illusion has no fixed place, no fixed thought, this is illusion; third, illusion has no place to arise, no fixed place, this is illusion; fourth, the impermanent has no end, this is illusion; fifth, the place of illusion has no fixed place, this is illusion; sixth, for the Dao there is no fixed thought, this is illusion; seventh, illusion for arising has no arising, this is illusion; eighth, illusion for all desires has no fixed place, this is illusion; ninth, illusion for those who are liberated has no fixed place, this is illusion. These nine Dharmas can know the root of illusion.'

Then, Manjusri Bodhisattva spoke in verse to answer:

'The ten directions have no illusion, illusion has no fixed form, all is impermanent treasure, therefore it is the master of illusion. The enlightened are not attained through illusion, nor do they depart from their place, the spoken impermanent form is naturally in its place. All treasures are obtained from illusion, their root departs from nothingness, their root arises together with illusion,'

是故人中尊。　欲者從化起，　　法本無有是，　化而住五道，　　無有見化主。　生死及五道，　　與化不相連，　以世貪不斷，　　故現正覺耳。　如來及化主，　　十方尊無極，　持化大其世，　　世間無知者。　法輪無色轉，　　于化無轉者，　系色有思想，　　深法無轉者。　想色化十方，　　莫不受法者，　所施大智慧，　　世間無說者。　諸欲及羅漢，　　不逮覺是寶，　故於眾會中，　　廣說無二寶。　智慧不可極，　　光明最無有，　十方作橋樑，　　所說無有二。　十方諸佛剎，　　悉令為平等，　亦不使其人，　　發意有異心。　十方諸法園，　　一切法度垢，　亦不從世間，　　於法無脫者。　于惠無有脫，　　不見往來者，　于寂復見寂，　　明中復見明。　法者非慧得，　　自然本無是，　慧冥俱同合，　　故無相識者。　癡慧不同合，　　其慧眾冥明，　所施但為法，　　如華在高山。　諸惡不可極，　　色慾不可盡，　泥洹及生死，　　一切皆如是。　十方諸佛慧，　　無知無覺者，　所以見凈法，　　故言世無有。」

曇摩菩薩復問寶來菩薩言：「于化無起離，誰為成主者？泥洹不生滅、不遠五道，當來發意

【現代漢語翻譯】現代漢語譯本：因此，他是人中最尊貴者。慾望隨著變化而生起，法的本質原本沒有這些。（眾生）隨著變化而停留在五道（地獄、餓鬼、畜生、人、天），沒有誰能見到變化的掌控者。生死和五道，與變化並不相連，因為世間的貪慾沒有斷絕，所以（佛）才顯現正覺。如來和變化的主宰，在十方世界都是至尊無上的，他們掌握著變化來擴大他們的世界，但世間卻沒有人知道。法輪（佛法之輪）無形無色地運轉，對於變化來說，沒有誰能使它運轉，執著於色相就會產生思想，深奧的佛法是沒有誰能使它運轉的。思想和色相變化到十方世界，沒有誰不接受佛法的，所施予的是大智慧，世間沒有人能說清楚。各種慾望和阿羅漢，都不能達到覺悟的珍寶，所以在眾人集會中，廣泛宣說沒有第二個珍寶。智慧是不可窮盡的，光明是最沒有阻礙的，（智慧和光明）在十方世界架起橋樑，所說的道理沒有第二個。十方世界的各個佛剎（佛的國土），都使它們平等，也不使那裡的人，產生不同的想法。十方世界的各個法園，一切佛法都能去除污垢，也不從世間而來，對於佛法來說，沒有誰能從中脫離。對於恩惠來說，沒有誰能從中脫離，也看不見往來的人，在寂靜中又見到寂靜，在光明中又見到光明。佛法不是通過智慧就能得到的，它自然而然地本來就是如此，智慧和愚昧共同結合在一起，所以沒有誰能相互認識。愚癡和智慧不能共同結合，他的智慧照亮了眾多的黑暗，所施予的只是佛法，就像花朵在高山上一樣。各種罪惡是不可窮盡的，**（此處原文缺失，無法翻譯）也是不可窮盡的，涅槃和生死，一切都是如此。十方諸佛的智慧，沒有知覺，也沒有感覺，所以能見到清凈的佛法，所以說世間沒有（能與之相比的）。' 曇摩（Dharma）菩薩又問寶來（Ratnakara）菩薩說：'對於變化沒有生起和脫離，誰是成就它的主宰者？涅槃不生不滅、不遠離五道，當來發菩提心（Bodhicitta）的人，

【English Translation】 English version: Therefore, he is the most honored among people. Desires arise from transformation, but the essence of the Dharma originally does not have these. (Beings) abide in the five paths (hell, hungry ghosts, animals, humans, and gods) according to transformation, and no one can see the master of transformation. Birth, death, and the five paths are not connected to transformation, because worldly greed has not been cut off, so (the Buddha) manifests perfect enlightenment. The Tathagata (如來) and the master of transformation are supreme in the ten directions, holding transformation to expand their worlds, but no one in the world knows this. The Dharma wheel (法輪) turns without form or color, and no one can turn it for transformation. Attachment to form produces thought, and no one can turn the profound Dharma. Thoughts and forms transform in the ten directions, and no one does not receive the Dharma. What is bestowed is great wisdom, which no one in the world can clearly explain. Various desires and Arhats (羅漢) cannot attain the treasure of enlightenment, so in the assembly of people, it is widely proclaimed that there is no second treasure. Wisdom is inexhaustible, and light is most unobstructed. (Wisdom and light) build bridges in the ten directions, and the principles spoken have no second. All Buddha lands (佛剎) in the ten directions are made equal, and the people there are not made to have different thoughts. All Dharma gardens in the ten directions, all Dharmas can remove defilements, and do not come from the world. For the Dharma, no one can escape from it. For grace, no one can escape from it, and no one can see those who come and go. In stillness, one sees stillness again, and in light, one sees light again. The Dharma is not obtained through wisdom; it is naturally so. Wisdom and ignorance are combined together, so no one can recognize each other. Ignorance and wisdom cannot be combined together; his wisdom illuminates the many darknesses. What is bestowed is only the Dharma, like a flower on a high mountain. Various evils are inexhaustible, and ** (missing text in the original, untranslatable) is also inexhaustible. Nirvana (泥洹) and birth and death are all like this. The wisdom of all Buddhas in the ten directions has no knowledge or feeling, so they can see the pure Dharma, so it is said that there is nothing in the world (that can compare).' Dharma (曇摩) Bodhisattva (菩薩) then asked Ratnakara (寶來) Bodhisattva, 'For transformation without arising or leaving, who is the master of its accomplishment? Nirvana (泥洹) neither arises nor ceases, and is not far from the five paths. Those who will generate Bodhicitta (菩提心) in the future,

轉住法輪凈無諸垢，一切眾生誰為度者？」

寶來答曰：「快哉所問！欲決一切生死之根，乃如是乎？菩薩有九法寶：一者于化化主無主；二者于泥洹與生死初無相知者；三者于生死於滅無滅；四者一切天上使不還生無生處；五者當起意未起意如處住；六者三千大千佛剎觀了無得度者；七者于念無起處；八者悉使三千佛剎皆取泥洹意亦不喜，不取泥洹意亦不瞋，所以者何？諸法無處故；九者隨愿取羅漢我悉令發意，若有發意求愿者，不令復還不起諸生無有還願；是為九法。」又說偈言：

「于可無不可，　　于欲無所欲，　所度無見者，　　法轉無常處。　慧者無所說，　　因度無往者，　故見大正法，　　世之最無有。　道者無常名，　　故為十方寶，　以得無得者，　　生死無有道。　四馬不可盡，　　可意無有足，　世間悉樂之，　　不捨不得道。　畏生無有脫，　　不畏無脫者，　生死當舉名，　　立之為五道。　有報無答者，　　可謂為是法，　法者本無二，　　所有諦以覺。　無邊亦無幅，　　無極不可計，　本際如影響，　　無有往來者。　于起無所起，　　法無諸欲者，　生死本無處，　　生死化如是。　于凈無有凈，　　于垢無有垢，　悉為十方人，

【現代漢語翻譯】現代漢語譯本：『法輪（Dharmachakra，佛法之輪）運轉，清凈無染，那麼一切眾生由誰來度化呢？』

寶來回答說：『您問得太好了！想要斷絕一切生死輪迴的根源，就應該這樣發問嗎？菩薩有九種法寶：第一，對於化生，視化主如同無主；第二，對於涅槃（Nirvana，解脫）與生死，最初就如同互不相識；第三，對於生死，沒有所謂的滅；第四，一切天上的使者不再還生到沒有生的地方；第五，當意念將要生起但尚未生起時，安住于如是之處；第六，觀察三千大千世界（Trisahasra-Mahasahasra-Lokadhatu），了悟沒有可以被度化者；第七，對於念頭，沒有生起之處；第八，即使讓三千大千世界的眾生都證得涅槃，內心也不會歡喜，不證得涅槃也不會嗔怒，這是為什麼呢？因為諸法（Dharma，一切事物）沒有固定的處所；第九，隨順眾生的願望讓他們證得阿羅漢（Arhat，已解脫者），我都會讓他們發起菩提心，如果有人發起菩提心並有所求愿，不會讓他們退轉，不再生起各種念頭，也不會有還願的想法；這就是九種法寶。』

寶來又說了偈語：

『對於可行的沒有不可行的，對於慾望沒有所慾望的，所度化的眾生沒有能見者，佛法運轉沒有常住之處。有智慧的人沒有什麼可說的，因為度化沒有前往者，所以能見到偉大的正法（Saddharma，真正的佛法），世間最為稀有。道（Bodhi，覺悟之道）沒有永恒不變的名稱，所以是十方（Dasabala，十個方向）的珍寶，因為得到了無所得，生死之中沒有道路。四匹馬（象徵感官）無法窮盡，可意的事物沒有滿足的時候，世間眾生都樂於其中，不捨棄就無法得道。畏懼生死無法解脫，不畏懼也沒有解脫者，生死應當舉出名號，立為五道（Gati，五種輪迴的道途）。有報應卻沒有迴應者，這可以稱之為是法（Dharma，佛法），法（Dharma，佛法）的本質沒有二元對立，所有真理都應以覺悟來認識。沒有邊際也沒有範圍，沒有極限無法計算，本來的狀態如同回聲和影子，沒有往來。對於生起沒有所生起，法（Dharma，佛法）沒有各種慾望，生死的本質沒有處所，生死的化現就是這樣。對於清凈沒有清凈，對於污垢沒有污垢，完全是爲了十方（Dasabala，十個方向）的眾生。』

【English Translation】 English version: 'The Dharma wheel (Dharmachakra) turns, pure and without defilements, so who will deliver all sentient beings?'

Bao Lai answered, 'Excellent question! Is it like this that you wish to sever the root of all birth and death? A Bodhisattva has nine Dharma treasures: First, regarding transformation, he sees the master of transformation as without a master; second, regarding Nirvana (liberation) and birth and death, initially it is as if they do not know each other; third, regarding birth and death, there is no such thing as extinction; fourth, all heavenly messengers do not return to be born in places where there is no birth; fifth, when the thought is about to arise but has not yet arisen, he abides in such a place; sixth, he observes the Trisahasra-Mahasahasra-Lokadhatu (three-thousand-great-thousand world system) and realizes that there is no one to be delivered; seventh, regarding thoughts, there is no place of arising; eighth, even if he causes all beings in the three-thousand-great-thousand world system to attain Nirvana, his heart will not rejoice, and if they do not attain Nirvana, he will not be angry. Why is this? Because all Dharmas (things, phenomena) have no fixed place; ninth, according to the wishes of sentient beings, I will cause them to attain Arhatship (liberated one), and I will cause them all to generate the Bodhi mind. If someone generates the Bodhi mind and makes a vow, I will not let them regress, and they will no longer generate various thoughts, nor will they have the idea of fulfilling vows; these are the nine Dharma treasures.'

Bao Lai then spoke in verse:

'Regarding what is possible, there is nothing impossible, regarding desire, there is nothing desired, Among those delivered, there is no one who sees, the turning of the Dharma has no constant place. The wise have nothing to say, because in deliverance there is no one who goes, Therefore, one sees the great and true Dharma (Saddharma), the most rare in the world. The Path (Bodhi, path to enlightenment) has no constant name, therefore it is a treasure of the ten directions (Dasabala), Because one obtains the unobtainable, in birth and death there is no path. The four horses (symbolizing the senses) cannot be exhausted, desirable things have no satisfaction, All beings in the world delight in them, without abandoning them, one cannot attain the Path. Fearing birth, there is no escape, without fear, there is no one who escapes, Birth and death should be named, established as the five Gatis (paths of reincarnation). There is retribution but no one who answers, this can be called the Dharma, The essence of the Dharma has no duality, all truths should be known through enlightenment. Without boundaries and without limits, without extremes and immeasurable, The original state is like an echo and a shadow, there is no coming or going. Regarding arising, there is nothing that arises, the Dharma has no desires, The essence of birth and death has no place, the manifestation of birth and death is like this. Regarding purity, there is no purity, regarding defilement, there is no defilement, It is entirely for the beings of the ten directions (Dasabala).'

斷絕諸五道。　凈意若如水，　　一切無瑕垢，　青黃及白黑，　　悉得見其形。　諸法不可呵，　　即得無上寶，　吾我及與人，　　世間無得者。　不住無住諦，　　所有諦如是，　所覺無所見，　　世間諦如是。　不度無不度，　　世時誰不有，　十方立正覺，　　悉得無上寶。」

曇摩菩薩問寶來菩薩言：「欲使十方諸天人民，自然皆令得如其處，當行何等法得致之乎？」

寶來答曰：「有六事得逮是法：一者聞知是會時是即為寶；二者得聞是經是即為寶；三者逮本功德是即為寶；四者得聞是經法者，悉得六萬三昧，是即為寶；五者已得六萬三昧，欲十方人發無上意，是即為寶；六者皆使十方悉得會於佛樹，是即為寶。」

說是經時，九十億菩薩，六十七億諸天人民，皆得無所從生法處；九億菩薩得是三昧。三千大千佛剎六反震動，諸天于空中大作伎樂，諸龍、阿須倫，皆得聞見是深三昧。

阿難正衣服，長跪白佛言：「是名何經？云何奉持？」

佛語阿難：「是名為『無極寶』，當奉持之。」

佛說經已，諸天、人、阿須倫、人非人皆歡喜，各前為佛作禮而去。

佛說無極寶三昧經卷下

【現代漢語翻譯】現代漢語譯本斷絕所有五道輪迴。清凈的心意如果像水一樣，一切沒有瑕疵和污垢，青色、黃色以及白色、黑色，都能清楚地映照出它們的形狀。對於一切法不加以批判，就能獲得無上的珍寶，『吾』（自我）、『我』（執著）、以及『人』（眾生相），在世間都無法真正獲得。不住于『無住』的真諦，所有的真諦就是這樣，所覺悟的沒有能被看見的，世間的真諦就是這樣。不度化也沒有不度化，世間何時沒有（度化），十方確立正覺，都能獲得無上的珍寶。

曇摩菩薩（Dharmā Bodhisattva）問寶來菩薩（Ratnakara Bodhisattva）說：『想要使十方諸天和人民，自然而然地都得到他們應在的處所，應當奉行什麼樣的法才能達到呢？』

寶來菩薩（Ratnakara Bodhisattva）回答說：『有六件事能夠獲得這種法：第一，聞知這個法會的殊勝，這就是珍寶；第二，能夠聽聞這部經，這就是珍寶；第三，獲得根本的功德，這就是珍寶；第四，能夠聽聞這部經法的人，都能獲得六萬種三昧（samādhi，禪定），這就是珍寶；第五，已經獲得六萬種三昧（samādhi，禪定），想要使十方的人都發起無上的菩提心，這就是珍寶；第六，都能使十方眾生聚集在菩提樹下，這就是珍寶。』

在宣說這部經的時候，九十億菩薩（Bodhisattva），六十七億諸天和人民，都獲得了無所從來、無所去處的法；九億菩薩（Bodhisattva）獲得了這種三昧（samādhi，禪定）。三千大千世界六次震動，諸天在空中演奏盛大的音樂，諸龍（Nāga）、阿修羅（Asura），都得以聽聞和見到這種甚深的三昧（samādhi，禪定）。

阿難（Ānanda）整理好衣服，長跪著對佛說：『這部經叫什麼名字？應當如何奉持？』

佛告訴阿難（Ānanda）說：『這部經名為《無極寶》，應當奉持它。』

佛說完這部經后，諸天、人、阿修羅（Asura）、非人，都非常歡喜，各自上前向佛作禮后離去。

《佛說無極寶三昧經》卷下

【English Translation】 English version Cutting off all five paths of rebirth. A pure mind is like water, free from all flaws and impurities. Blue, yellow, white, and black, all their forms can be clearly seen. Not criticizing any Dharma, one obtains the supreme treasure. 'I' (ego), 'mine' (attachment), and 'person' (appearance of beings), none can be truly obtained in this world. Not dwelling in the truth of 'non-dwelling,' all truths are like this. What is awakened has nothing to be seen; the worldly truth is like this. No deliverance and no non-deliverance; when is there a time without (deliverance)? The ten directions establish perfect enlightenment; all obtain the supreme treasure.

Dharmā Bodhisattva asked Ratnakara Bodhisattva: 'If one wishes to enable all the gods and people of the ten directions to naturally attain their proper places, what kind of Dharma should one practice to achieve this?'

Ratnakara Bodhisattva replied: 'There are six things that enable one to attain this Dharma: First, hearing and knowing the auspiciousness of this assembly is itself a treasure; second, being able to hear this Sutra is itself a treasure; third, attaining the fundamental merits is itself a treasure; fourth, those who can hear this Sutra will all attain sixty thousand samādhis (meditative states), this is itself a treasure; fifth, having already attained sixty thousand samādhis (meditative states), wishing to inspire the people of the ten directions to generate the supreme Bodhi mind, this is itself a treasure; sixth, enabling all beings in the ten directions to gather under the Bodhi tree, this is itself a treasure.'

When this Sutra was being spoken, ninety billion Bodhisattvas, sixty-seven billion gods and people, all attained the state of Dharma from which there is no coming and no going; nine billion Bodhisattvas attained this samādhi (meditative state). The three thousand great thousand world systems shook six times, the gods in the sky made great music, and the dragons (Nāgas) and Asuras all were able to hear and see this profound samādhi (meditative state).

Ānanda, arranging his robes, knelt and said to the Buddha: 'What is the name of this Sutra? How should it be upheld?'

The Buddha told Ānanda: 'This Sutra is named 'The Infinite Treasure'; you should uphold it.'

After the Buddha finished speaking this Sutra, the gods, humans, Asuras, and non-humans were all delighted, and each came forward to pay homage to the Buddha and departed.

The End of the Lower Scroll of the Sutra of the Immeasurable Treasure Samādhi Spoken by the Buddha