T15n0637_佛說寶如來三昧經
大正藏第 15 冊 No. 0637 佛說寶如來三昧經
No. 637 [No. 636]
佛說寶如來三昧經卷上
東晉天竺三藏祇多蜜譯
聞如是：一時，佛在羅閱祇竹園中，時與千二百五十比丘僧，菩薩有九十億人，悉皆如文殊師利！
是時，羅閱國及竹園四面廣縱，上到三十六天，下到無極佛剎地，悉生文陀般華；悉有九十萬億種種色，各各異，非世之明，一華有百萬葉，葉上悉有一怛薩阿竭；悉有交絡萬寶之蓋，一蓋之上各各有萬種之音樂聲相娛樂；一佛前各各有一菩薩，如文殊師利菩薩等問事。
是時，竹園地悉平等，如三彌佛剎，是三千日月諸佛境界，光明悉蔽隱無有明。
一時，諸佛境界諸大泥犁，毒痛勤苦悉為不行，皆得安隱，百日悉得見十方佛。當是時，禽獸飛鳥，悉百日不飯食，但聽法味耳！不自知是眾生亦復見佛。
爾時，羅閱國中人民，悉百日無復食五味者，悉以法作味，皆發阿耨多羅三耶三菩提心，三千大千佛境界樹木自有音樂，自復相娛樂。
是時，竹園化作水池，池中有十萬種蓮華，大如小山。一華有四十萬葉，葉上悉有交露師子座。一座上各各有一菩薩，如文殊師利，一座前各各有天侍菩薩。交露帳間各
【現代漢語翻譯】 現代漢語譯本 《佛說寶如來三昧經》捲上
東晉天竺三藏祇多蜜譯
我聽到的是這樣：一時，佛陀在羅閱祇（Rāmagṛha，王舍城）的竹園中，當時與一千二百五十位比丘僧眾，菩薩有九十億人，都如同文殊師利（Mañjuśrī）菩薩！
當時，羅閱國和竹園四面廣闊，上至三十六天，下至無極佛剎之地，都生長出文陀般華（Mandārava）；都有九十萬億種顏色，各自不同，不是世間的光明所能比擬的。一朵花有百萬片花瓣，花瓣上都有一怛薩阿竭（Tathāgata，如來）；都有交織的萬寶之蓋，一個寶蓋之上各有萬種音樂聲響互相娛樂；一尊佛前各有一位菩薩，如同文殊師利菩薩等在請問佛事。
當時，竹園的地面都平整，如同三彌佛剎（Samādhi-vikrānta-rāja，等持王佛剎），是三千日月諸佛的境界，光明全部遮蔽隱沒，沒有光明。
一時，諸佛境界中所有的大泥犁（Naraka，地獄），毒痛勤苦全部停止，都得到安穩，一百天都能見到十方佛。當時，禽獸飛鳥，一百天都不吃飯食，只聽聞佛法滋味！不知道的眾生也同樣能見到佛。
爾時，羅閱國中的人民，一百天都沒有再吃五味食物的人，都以佛法作為滋味，都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），三千大千佛境界的樹木自己發出音樂，自己互相娛樂。
當時，竹園化作水池，池中有十萬種蓮花，大如小山。一朵花有四十萬片花瓣，花瓣上都有交露師子座。一座座上各有一位菩薩，如同文殊師利，一座前各各有天人侍奉菩薩。交露帳間各
【English Translation】 English version The Sutra of the Samadhi of the Treasure Thus Come One Spoken by the Buddha, Volume 1
Translated by the Tripiṭaka Master Gītāmitra of India during the Eastern Jin Dynasty
Thus have I heard: At one time, the Buddha was in the Bamboo Grove in Rāmagṛha (Rajgir), together with 1,250 Bhikṣu (monks) and ninety billion Bodhisattvas, all like Mañjuśrī (Manjushri)!
At that time, the city of Rāmagṛha and the Bamboo Grove were vast in all directions, reaching up to the thirty-sixth heaven and down to the ground of the boundless Buddha-kṣetra (Buddha-field), all filled with Mandārava flowers; there were ninety trillion kinds of colors, each different, beyond the brightness of the world. One flower had a million petals, and on each petal was a Tathāgata (Thus Come One); there were interwoven canopies of ten thousand treasures, and above each canopy were ten thousand kinds of musical sounds for entertainment; before each Buddha was a Bodhisattva, like Mañjuśrī Bodhisattva, inquiring about matters.
At that time, the ground of the Bamboo Grove was all level, like the Samādhi-vikrānta-rāja Buddha-kṣetra (the Buddha-field of the Samadhi-victorious King), the realm of the three thousand suns and moons of all Buddhas, whose light completely obscured and hid all other light.
At one time, all the great Naraka (hells) in the realms of the Buddhas, with their poisonous pain and suffering, all ceased, and all beings attained peace and stability, and for a hundred days, they could see the Buddhas of the ten directions. At that time, the birds and beasts did not eat for a hundred days, but only listened to the taste of the Dharma! Without knowing it, these beings also saw the Buddha.
At that time, the people in the city of Rāmagṛha did not eat the five flavors for a hundred days, but all took the Dharma as their flavor, and all aroused the citta (mind) of anuttarā-samyak-saṃbodhi (unsurpassed, complete, perfect enlightenment), and the trees in the three thousand great thousand Buddha-kṣetras produced music on their own and entertained each other.
At that time, the Bamboo Grove transformed into a pond, and in the pond were ten thousand kinds of lotuses, as large as small mountains. One flower had four hundred thousand petals, and on each petal was a dew-covered lion throne. On each throne was a Bodhisattva, like Mañjuśrī, and before each throne were Devas (gods) attending to the Bodhisattvas. Between the dew-covered curtains were each
各有萬種音樂相娛樂，千歲枯死樹悉為生華，三千大千佛剎諸樹，悉為屈枝四面相向。
是時，竹園佛教導處，女人悉化為男子，無有愛慾悉得法眼。
佛爾時為廣大現寶如來三昧，即動九億萬佛剎土。爾時，三昧都無所舍，有東方無極佛剎土，遣無數菩薩，悉如如來等，各各自持無形之華，十萬種異色之華，來到竹園，為正覺作禮，以華散正覺上，卻就坐；復有南方無極佛國土，復遣無數菩薩，悉如如來，各各持二十萬種華，來到竹園中，為正覺作禮，以華散正覺上，卻坐；復有西方無極佛，復各各遣無數菩薩，悉如如來等，各各復持三十萬種異色華，來到竹園，為正覺作禮，以華散眾會上，卻坐；復有北方無極佛剎，亦復遣無數菩薩，悉如如來等，各各復持異色四十萬種之華來到竹園，為正覺作禮，以華散眾會上，卻坐；復有東角佛剎，復遣無數菩薩，悉如如來等，各各持無形華，來到竹園，為正覺作禮，以華散佛及眾會上，卻坐；復有南角佛剎，亦復遣無數菩薩，悉如如來等，各各持無想欲之華，來到竹園，為正覺作禮，以華散正覺及大會，卻坐；復有西角無數佛剎，復遣無數菩薩，悉如如來等，各各持無響之華，來到竹園，為正覺作禮，以華散佛及大會，卻坐；復有北角無極佛剎，遣無數菩薩，
【現代漢語翻譯】 現代漢語譯本 各種各樣的音樂互相娛樂，千年枯死的樹木全都重新開花，三千大千世界（Sahasra-Mahasahasra-lokadhatu）的所有樹木，都彎曲枝條，四面相對。
這時，竹林精舍（Venuvana）的佛教導處，所有女人都化為男子，沒有愛慾，全都獲得了法眼（Dharmacaksu）。
佛陀當時爲了廣大地展現寶如來三昧（Ratnatathagata-samadhi），就震動了九億萬佛剎土（Buddhaksetra）。當時，三昧（Samadhi）都沒有捨棄任何事物，有東方無極佛剎土（Ananta-Buddhaksetra），派遣無數菩薩（Bodhisattva），都像如來（Tathagata）一樣，各自拿著無形的花，十萬種不同顏色的花，來到竹林精舍，向正覺（Sambuddha）作禮，把花散在正覺身上，然後退坐一旁；又有南方無極佛國土（Ananta-Buddhaksetra），又派遣無數菩薩，都像如來一樣，各自拿著二十萬種花，來到竹林精舍中，向正覺作禮，把花散在正覺身上，然後坐下；又有西方無極佛（Ananta-Buddha），又各自派遣無數菩薩，都像如來等一樣，各自又拿著三十萬種不同顏色的花，來到竹林精舍，向正覺作禮，把花散在眾會上，然後坐下；又有北方無極佛剎（Ananta-Buddhaksetra），也派遣無數菩薩，都像如來等一樣，各自又拿著不同顏色的四十萬種花來到竹林精舍，向正覺作禮，把花散在眾會上，然後坐下；又有東角佛剎（Purva-kona-Buddhaksetra），又派遣無數菩薩，都像如來等一樣，各自拿著無形的花，來到竹林精舍，向正覺作禮，把花散在佛陀和眾會上，然後坐下；又有南角佛剎（Daksina-kona-Buddhaksetra），也派遣無數菩薩，都像如來等一樣，各自拿著無想欲的花，來到竹林精舍，向正覺作禮，把花散在正覺和大會上，然後坐下；又有西角無數佛剎（Aparanta-kona-Buddhaksetra），又派遣無數菩薩，都像如來等一樣，各自拿著無響的花，來到竹林精舍，向正覺作禮，把花散在佛陀和大會上，然後坐下；又有北角無極佛剎（Uttara-kona-Ananta-Buddhaksetra），派遣無數菩薩。
【English Translation】 English version Various kinds of music entertained each other, and thousand-year-old withered trees all blossomed again. All the trees in the three thousand great thousand world realms (Sahasra-Mahasahasra-lokadhatu) bent their branches and faced each other on all sides.
At that time, in the Buddhist teaching place of the Bamboo Grove (Venuvana), all the women transformed into men, without any desire, and all attained the Dharma Eye (Dharmacaksu).
Then, the Buddha, in order to greatly manifest the Jewel Tathagata Samadhi (Ratnatathagata-samadhi), shook nine hundred million Buddha lands (Buddhaksetra). At that time, the Samadhi (Samadhi) did not abandon anything. From the Eastern Infinite Buddha Land (Ananta-Buddhaksetra), countless Bodhisattvas (Bodhisattva) were sent, all like the Tathagata (Tathagata), each holding formless flowers, ten thousand kinds of different colored flowers, and came to the Bamboo Grove, paid homage to the Perfectly Awakened One (Sambuddha), scattered the flowers on the Perfectly Awakened One, and then sat aside. Again, from the Southern Infinite Buddha Land (Ananta-Buddhaksetra), countless Bodhisattvas were sent, all like the Tathagata, each holding twenty thousand kinds of flowers, and came to the Bamboo Grove, paid homage to the Perfectly Awakened One, scattered the flowers on the Perfectly Awakened One, and then sat down. Again, from the Western Infinite Buddha (Ananta-Buddha), countless Bodhisattvas were sent, all like the Tathagata, each holding thirty thousand kinds of different colored flowers, and came to the Bamboo Grove, paid homage to the Perfectly Awakened One, scattered the flowers on the assembly, and then sat down. Again, from the Northern Infinite Buddha Land (Ananta-Buddhaksetra), countless Bodhisattvas were also sent, all like the Tathagata, each holding forty thousand kinds of different colored flowers, and came to the Bamboo Grove, paid homage to the Perfectly Awakened One, scattered the flowers on the assembly, and then sat down. Again, from the Eastern Corner Buddha Land (Purva-kona-Buddhaksetra), countless Bodhisattvas were sent, all like the Tathagata, each holding formless flowers, and came to the Bamboo Grove, paid homage to the Perfectly Awakened One, scattered the flowers on the Buddha and the assembly, and then sat down. Again, from the Southern Corner Buddha Land (Daksina-kona-Buddhaksetra), countless Bodhisattvas were also sent, all like the Tathagata, each holding flowers of no thought or desire, and came to the Bamboo Grove, paid homage to the Perfectly Awakened One, scattered the flowers on the Perfectly Awakened One and the great assembly, and then sat down. Again, from the Western Corner Countless Buddha Lands (Aparanta-kona-Buddhaksetra), countless Bodhisattvas were sent, all like the Tathagata, each holding flowers of no sound, and came to the Bamboo Grove, paid homage to the Perfectly Awakened One, scattered the flowers on the Buddha and the great assembly, and then sat down. Again, from the Northern Corner Infinite Buddha Land (Uttara-kona-Ananta-Buddhaksetra), countless Bodhisattvas were sent.
悉如如來等，各各持文尼之華，來到竹園，為佛作禮，以華散佛上及眾會，卻坐；復有上方無極佛剎，各各復遣無數菩薩，悉如如來等，各各持亂色之華，來到竹園，為正覺作禮，以華散正覺及大會，卻坐；下方無數佛剎，各各遣無數菩薩，悉如如來等，各各持諸妙華，來到竹園，為正覺作禮以花散正覺及大會，卻坐。
上方諸天，宿命功德甚尊，遇佛大會曠大寶如來三昧，各各自莊嚴。天上諸天子，皆令初發意。梵天將無數天，各各持天香天華；梵多會天覆將無數天，各各持天上雜華香；遍凈天持非世間名華；諸尊天盡持天上伎樂，在虛空中立樂之。三千大千悉以法音，晝夜百日如是受之，來到竹園為佛作禮。愛慾天子復將無數天子，各各持天伎樂，來到竹園為佛作禮，于虛空中娛樂諸天。迦翼天上諸天，持千萬種雜香，以散佛上及諸菩薩上，為佛作禮。盡天上諸天，悉來會竹園中。上到三十六天，中間無缺，悉諸天子。諸大龍王，各各復將無數官屬，持世間人所不能得華，以雨竹園；諸阿須倫王，各各復將無數官屬，各各持雜華，以雨佛上及諸菩薩上；諸迦樓羅，各各復將無數官屬，來到竹園；諸真陀羅，各各復將無數官屬，來到竹園；諸摩睺勒，復將官屬來到竹園。
佛爾時現寶如來三昧，即動九
【現代漢語翻譯】 現代漢語譯本：如同諸位如來一樣，他們各自拿著文尼之華（Muni flower，聖潔之花），來到竹園（Bamboo Grove，佛陀常住的精舍），向佛陀頂禮，並將花撒在佛陀和與會大眾身上，然後退坐一旁。又有來自上方無邊佛土的無數菩薩，他們也如同諸位如來一樣，各自拿著各種顏色的花，來到竹園，向正覺（Perfect Enlightenment，圓滿覺悟）頂禮，並將花撒在正覺和大會之上，然後退坐一旁。下方無數佛土的菩薩們，也各自派遣無數菩薩，如同諸位如來一樣，各自拿著各種美妙的花，來到竹園，向正覺頂禮，並將花撒在正覺和大會之上，然後退坐一旁。 上方諸天，因為宿世的功德非常尊貴，有幸遇到佛陀的大會，領受曠大寶如來三昧（Vast Treasure Thus Come One Samadhi，廣闊珍寶如來三昧），各自莊嚴自身。天上的諸位天子，都因此而初發菩提心。梵天（Brahma，色界天之主）帶領著無數天人，各自拿著天上的香和天上的花；梵多會天（Brahma Parishad Heaven，梵眾天）也帶領著無數天人，各自拿著天上的各種香花；遍凈天（Subhakrtsna Heaven，色界天之一）拿著非世間所有的名貴花朵；諸位尊天都拿著天上的伎樂，在虛空中演奏音樂。三千大千世界都以佛法的聲音，日夜不停地持續一百天，然後來到竹園向佛陀頂禮。愛慾天子（Desire Realm Deva，欲界天之天子）也帶領著無數天子，各自拿著天上的伎樂，來到竹園向佛陀頂禮，在虛空中娛樂諸天。迦翼天（Kayika Heaven，天名）上的諸位天人，拿著千萬種雜香，撒在佛陀和諸位菩薩身上，向佛陀頂禮。所有天上的諸天，都來到竹園聚會。上至三十六天，中間沒有缺席，都是諸位天子。諸位大龍王，各自帶領著無數官屬，拿著世間人無法得到的花，像下雨一樣撒在竹園；諸位阿須倫王（Asura King，非天之王），各自帶領著無數官屬，各自拿著各種花，像下雨一樣撒在佛陀和諸位菩薩身上；諸位迦樓羅（Garuda，金翅鳥），各自帶領著無數官屬，來到竹園；諸位真陀羅（Kinnara，緊那羅，歌神），各自帶領著無數官屬，來到竹園；諸位摩睺勒（Mahoraga，摩睺羅伽，大蟒神），也帶領著官屬來到竹園。 佛陀爾時顯現寶如來三昧（Treasure Thus Come One Samadhi，珍寶如來三昧），即刻震動九
【English Translation】 English version: Like the Tathagatas (Thus Come Ones, Buddhas), each held Muni flowers (holy flowers), arrived at the Bamboo Grove (Venuvana, a monastery where the Buddha often stayed), paid homage to the Buddha, scattered the flowers on the Buddha and the assembly, and then sat down. Moreover, from countless Buddha lands above, each sent countless Bodhisattvas, all like the Tathagatas, each holding various colored flowers, arrived at the Bamboo Grove, paid homage to the Perfectly Enlightened One (Buddha), scattered the flowers on the Perfectly Enlightened One and the great assembly, and then sat down. From countless Buddha lands below, each sent countless Bodhisattvas, all like the Tathagatas, each holding various wonderful flowers, arrived at the Bamboo Grove, paid homage to the Perfectly Enlightened One, scattered the flowers on the Perfectly Enlightened One and the great assembly, and then sat down. The devas (gods) above, with their past merits being very venerable, had the fortune to encounter the Buddha's great assembly, receiving the Vast Treasure Thus Come One Samadhi (a state of profound meditation), each adorning themselves. All the devaputras (sons of gods) in the heavens, all gave rise to the initial aspiration for enlightenment. Brahma (the lord of the Form Realm) led countless devas, each holding heavenly incense and heavenly flowers; Brahma Parishad Heaven (Heaven of Brahma's Assembly) also led countless devas, each holding various heavenly fragrant flowers; Subhakrtsna Heaven (Heaven of Refulgent Purity) held flowers that were not of this world; all the venerable devas held heavenly music, playing music in the empty sky. The three thousand great thousand worlds all received it with the Dharma sound, day and night for a hundred days, and then came to the Bamboo Grove to pay homage to the Buddha. The Desire Realm Deva (god of the Desire Realm) also led countless devaputras, each holding heavenly music, came to the Bamboo Grove to pay homage to the Buddha, entertaining the devas in the empty sky. The devas of Kayika Heaven (a heaven's name) held ten million kinds of mixed incense, scattering them on the Buddha and the Bodhisattvas, paying homage to the Buddha. All the devas in the heavens came to gather in the Bamboo Grove. Up to the thirty-sixth heaven, none were missing, all were devaputras. The great Naga Kings (dragon kings), each led countless attendants, holding flowers that people in the world could not obtain, raining them down on the Bamboo Grove; the Asura Kings (kings of non-gods), each led countless attendants, each holding various flowers, raining them down on the Buddha and the Bodhisattvas; the Garudas (golden-winged birds), each led countless attendants, came to the Bamboo Grove; the Kinnaras (celestial musicians), each led countless attendants, came to the Bamboo Grove; the Mahoragas (great serpent gods), also led attendants to the Bamboo Grove. At that time, the Buddha manifested the Treasure Thus Come One Samadhi (a state of profound meditation), immediately shaking the nine
億萬佛剎。舍利弗見地大動，舍利弗白佛言：「今諸遠方菩薩諸天人民悉會，上到三十六天；地為大動；是何等應？」
佛告舍利弗：「無應之應是其應。」
舍利弗復白天中天言：「無應之應是何應，是何等？」
佛告舍利弗：「若疑不斷，若往到寶如來菩薩所。」
舍利弗正衣服，禮如來若干過，叉手白如來言：「今日諸十方，上到三十六天，百千億佛剎菩薩悉會，何等之應？愿如來說之。」
如來謂舍利弗言：「若阿羅漢，本疑大重故來解耶？」如來菩薩言：「舍利弗！若常有想，想者非盡之作，無想無作。」
是故寶法如來告舍利弗：「我初發意時，與三十六億人求菩薩道，正覺時亦在其中，一切悉起我不作。諸悉作我不念空，法悉無我無求生死，生死無道無有斷者，虛空無主，我非所有現法；譬若野馬無相起作，持是作法滅行求愿，想欲得是為懷重者。罪之明，自言得道起想罪想，壞滅諸慧求得三尊，從是作想取泥洹，疑盡滅身，然生死不斷，言得泥洹羅漢；譬如命盡之人其身在床，一時得聞須臾休息，命盡猶不離於身。羅漢辟支佛自得禪，是非大積疑耶！」如來謂舍利弗：「佛所問乃爾。」如來謂舍利弗言：「若當見龍欲作雨起云時不？」
舍利弗言：「見
【現代漢語翻譯】 現代漢語譯本：億萬佛剎（無數的佛國凈土）。舍利弗（釋迦牟尼佛的十大弟子之一）看見大地劇烈震動，於是對佛說：『如今各方遙遠的菩薩、諸天以及人民都聚集在此，上至三十六天；大地也因此劇烈震動；這是什麼徵兆呢？』 佛告訴舍利弗：『沒有徵兆的徵兆才是真正的徵兆。』 舍利弗再次問佛：『沒有徵兆的徵兆是什麼徵兆，它又代表什麼呢？』 佛告訴舍利弗：『如果你的疑惑無法斷除，就去寶如來菩薩那裡請教吧。』 舍利弗整理好衣物，向如來行了多次禮，合掌對如來說：『今日十方諸佛，上至三十六天，百千億佛剎的菩薩都聚集在此，這是什麼徵兆呢？希望如來能夠為我們解說。』 如來對舍利弗說：『難道阿羅漢（斷絕一切煩惱，達到涅槃境界的人），是因為過去疑惑太重才來求解嗎？』如來菩薩說：『舍利弗！如果心中常有妄想，有妄想就不是真正的修行，無妄想才能無所作為。』 因此，寶法如來告訴舍利弗：『我最初發愿時，與三十六億人一同尋求菩薩道，證得正覺時他們也都在其中，一切都是自然而然發生的，我沒有刻意去做。一切發生的事情我都不執著于空，一切法都沒有我，也不求生死，生死沒有固定的道路，也沒有可以斷絕的東西，虛空沒有主宰，我並非擁有任何現有的法；譬如野馬奔騰，沒有固定的形態和起因，如果執著于這些虛妄的作為，想要滅除行為，追求願望，想要得到這些，就是心中懷有沉重的負擔。罪惡的根源在於自以為得道，生起妄想和罪惡的想法，破壞和毀滅智慧，追求得到三尊（佛、法、僧），從這些妄想中想要獲得涅槃（解脫），疑惑無法斷除，肉身雖然滅亡，但生死輪迴卻不會停止，還自以為得到了涅槃，成了阿羅漢；這就像壽命將盡的人躺在床上，一時之間得到片刻的休息，但壽命終結后仍然無法脫離肉身。阿羅漢、辟支佛（無師自悟的聖者）自以為得到了禪定，這難道不是最大的疑惑嗎！』如來對舍利弗說：『佛所提出的問題就是這樣。』如來對舍利弗說：『你是否見過龍想要降雨時，天空會先出現雲彩？』 舍利弗回答說：『見過。』
【English Translation】 English version: Countless Buddha lands. Shariputra (one of the ten principal disciples of the Buddha) saw the earth quake greatly. Shariputra said to the Buddha, 'Now, all the Bodhisattvas, Devas (gods), and people from distant lands have gathered here, reaching up to the thirty-sixth heaven; and the earth is greatly shaking; what is this omen?' The Buddha told Shariputra, 'The omen of no omen is the true omen.' Shariputra again asked the Buddha, 'What is the omen of no omen, and what does it represent?' The Buddha told Shariputra, 'If your doubts cannot be resolved, then go to the Tathagata (another name for Buddha) Bodhisattva Baorulai (Treasure Thus Come) and ask for guidance.' Shariputra straightened his robes, bowed to the Tathagata several times, and with his palms together, said to the Tathagata, 'Today, all the Buddhas of the ten directions, reaching up to the thirty-sixth heaven, and the Bodhisattvas of hundreds of thousands of billions of Buddha lands have gathered here, what is this omen? May the Tathagata explain it to us.' The Tathagata said to Shariputra, 'Is it that the Arhats (one who has attained Nirvana) have come to seek resolution because their doubts were too great in the past?' The Tathagata Bodhisattva said, 'Shariputra! If there are constant thoughts, then those thoughts are not the work of exhaustion; no thought, no action.' Therefore, the Treasure Dharma Tathagata told Shariputra, 'When I first made the vow, I sought the Bodhisattva path with thirty-six billion people, and when I attained enlightenment, they were also among them, everything arose naturally, I did not create it. I do not dwell on emptiness in all that arises, all Dharmas (teachings) are without self, and I do not seek birth and death, birth and death have no fixed path, and there is nothing to cut off, emptiness has no master, I do not possess any present Dharma; it is like a wild horse running, without a fixed form or cause, if one clings to these illusory actions, wanting to extinguish actions, seeking wishes, wanting to obtain these, then one carries a heavy burden in their heart. The root of sin lies in claiming to have attained the Dao (path), giving rise to delusional and sinful thoughts, destroying and annihilating wisdom, seeking to obtain the Three Jewels (Buddha, Dharma, Sangha), wanting to obtain Nirvana (liberation) from these delusions, doubts cannot be cut off, although the physical body perishes, the cycle of birth and death will not cease, and yet one claims to have attained Nirvana, becoming an Arhat; it is like a person whose life is about to end lying in bed, momentarily obtaining a brief rest, but upon the end of life, they still cannot leave the physical body. Arhats, Pratyekabuddhas (one who attains enlightenment on their own) who believe they have attained Dhyana (meditative state), is this not the greatest doubt!' The Tathagata said to Shariputra, 'The questions asked by the Buddha are like this.' The Tathagata said to Shariputra, 'Have you ever seen when a dragon wants to make rain, clouds first arise?' Shariputra replied, 'I have.'
之」
「四面不知云所從來，何況菩薩從第九以下，悉得逮六萬三昧，何道菩薩所從來處？」
舍利弗白如來言：「解慧如是，心意疑結今悉破壞，都無復有疑根。但學本不得，善知識相得，今故斷滅我意，令我不脫法輪；令我疑根不絕耳；今我聞尊法無所益。譬如為百鳥作音樂，會無有聽受知者。如是，但當爲坐中新發意諸摩訶薩故，令大會諸天及人，得聞是尊三昧，何一巍巍乃爾！但當親近尊，但我前世不與善知識相得故，令我不得見是三昧如來慧，如是心意所疑今散解；譬如冥處須臾以火明之，火滅冥覆在處，今我聞之如是。」
舍利弗叉手白如來言：「今乞得作八千里大火，上到三十六天，持我身置其中億萬劫，后出復入三惡道，為天下人所啖食。數千億劫后，生作人如奴事大夫，求善知識相得，求我心中所愿，可得不？」實如來言：「大火上至三十六天，尚可澆滅，若本發意微薄，功德無厚覺本，不得薩云。若不得漚和拘舍羅，不得善知識，故不致是耳！」
舍利弗問事竟還坐。如來正衣服，為正覺作禮：「愿欲有所問。」佛言：「善哉善哉！當問。」
如來白佛言：「諸法無主，誰為成薩云若者？誰為成正覺者？誰為成阿羅漢辟支佛者？愿怛薩阿竭，當爲坐中諸摩訶薩分
【現代漢語翻譯】 『四面不知云從何處而來，更何況菩薩從第九地以下，全部都獲得了六萬三昧（Samadhi，一種高度集中的冥想狀態），那麼菩薩所從來的地方是哪裡呢？』 舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）對如來說：『我的理解和智慧是這樣的，心中的疑惑和結縛現在都已破除，完全沒有了疑惑的根源。只是因為過去沒有得到根本的教導，沒有遇到好的善知識，現在才斷滅了我的意念，使我不能脫離法輪（Dharmacakra，佛法的象徵），使我的疑惑之根不能斷絕。現在我聽聞您的佛法，沒有什麼益處。譬如為百鳥演奏音樂，終究沒有聽懂和領會的人。像這樣，只應當爲了坐中新發菩提心的諸位摩訶薩（Mahasattva，偉大的菩薩）的緣故，使大會上的諸天和人們，能夠聽聞這尊貴的三昧，為何如此巍峨盛大！只應當親近您，只是因為我前世沒有遇到好的善知識，才使我不能見到這三昧如來的智慧，像這樣，心中所疑惑的現在才得以消散解開；譬如在黑暗的地方，一會兒用火來照亮它，火滅了黑暗又回到原來的地方，現在我聽聞佛法就像這樣。』 舍利弗合掌對如來說：『現在我請求能夠化作八千里的大火，向上到達三十六天，將我的身體置於其中億萬劫，之後出來又進入三惡道（三種不好的輪迴），被天下人所吞食。數千億劫之後，轉生為人，像奴隸一樣侍奉大夫，尋求善知識，尋求我心中所愿，可以得到嗎？』真實的如來說：『大火向上到達三十六天，尚且可以澆滅，如果最初的發心微薄，功德沒有深厚的基礎，覺悟的根本不穩固，就不能得到薩云（Sāgara，大海，比喻深廣的智慧）。如果不能得到漚和拘舍羅（Upāya-kauśalya，方便善巧），不能遇到善知識，所以不能達到這種境界啊！』 舍利弗問事完畢，回到座位。如來整理衣服，向正覺（Sammasambuddha，圓滿覺悟者）作禮：『希望能夠有所提問。』佛說：『好啊好啊！可以問。』 如來對佛說：『諸法沒有主宰，誰成就了薩云的境界？誰成就了正覺的境界？誰成就了阿羅漢（Arhat，已證得涅槃的修行者）和辟支佛（Pratyekabuddha，獨覺佛）的境界？希望怛薩阿竭（Tathāgata，如來）能夠為坐中的諸位摩訶薩分別解說。』
【English Translation】 『From where do the clouds come from on all four sides? Moreover, all Bodhisattvas from the ninth stage downwards have attained sixty thousand Samadhis (Samadhi, a state of highly concentrated meditation). From where do these Bodhisattvas come?』 Sariputra (Sariputra, one of the Buddha's ten principal disciples, known for his wisdom) said to the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha): 『My understanding and wisdom are such that the doubts and knots in my heart are now broken, and there is no root of doubt left. It is only because I did not receive fundamental teachings in the past and did not encounter good spiritual teachers that my mind is now extinguished, preventing me from escaping the Dharma wheel (Dharmacakra, symbol of Buddhist teachings) and preventing the roots of my doubts from being severed. Now, hearing your Dharma is of no benefit to me. It is like making music for a hundred birds, but no one understands or comprehends it. As such, it should only be for the sake of the newly inspired Mahasattvas (Mahasattva, great beings) in the assembly, so that the gods and people in the great assembly can hear this venerable Samadhi. Why is it so majestic and grand! I should only draw near to you, but because I did not encounter good spiritual teachers in my previous life, I could not see the wisdom of this Samadhi Tathagata. In this way, the doubts in my heart are now scattered and resolved. It is like illuminating a dark place with fire for a moment, but when the fire goes out, the darkness returns to its original state. Now, hearing the Dharma is like this for me.』 Sariputra, with his palms together, said to the Tathagata: 『Now I request to transform into a great fire of eight thousand miles, reaching up to the thirty-sixth heaven, placing my body within it for billions of kalpas (kalpa, an aeon), and then emerging to enter the three evil realms (three unfavorable rebirths), to be eaten by the people of the world. After trillions of kalpas, being reborn as a human, serving great officials like a slave, seeking good spiritual teachers, seeking what my heart desires, is it possible to attain?』 The true Tathagata said: 『A great fire reaching up to the thirty-sixth heaven can still be extinguished. If the initial aspiration is weak, and the merits do not have a deep foundation, the root of enlightenment is not stable, then one cannot attain Sāgara (Sāgara, the ocean, a metaphor for profound wisdom). If one cannot attain Upāya-kauśalya (Upāya-kauśalya, skillful means) and cannot encounter good spiritual teachers, then one cannot reach this state!』 Sariputra finished asking his questions and returned to his seat. The Tathagata adjusted his robes and paid homage to the Sammasambuddha (Sammasambuddha, Fully Enlightened One): 『I wish to ask something.』 The Buddha said: 『Good, good! You may ask.』 The Tathagata said to the Buddha: 『Since all dharmas (dharma, teachings or phenomena) have no master, who achieves the state of Sāgara? Who achieves the state of Sammasambuddha? Who achieves the state of Arhat (Arhat, one who has attained Nirvana) and Pratyekabuddha (Pratyekabuddha, a solitary Buddha)? May the Tathagata explain this separately for the Mahasattvas in the assembly.』
別其決。」
佛言：「善哉善哉！如來乃欲決斷十方大生死根。若有善男子善女人！欲使發阿耨多羅三耶三菩提心，當行九法寶。何等為九法寶？一者、見諸天無有處但有名耳！二寶者、世間人民但有字耳！三寶者、五道勤苦但有苦習耳！四寶者、水火風地但有戲耳！五者、當來過去現在如芭蕉無想。六者、現生死無本際也。七者、觀諸三昧寂然無有往來者也。八者、當觀三千大千日月諸佛剎土，見之了無得三昧者。九者、見三千大千日月中人民蠕動，悉欲度之令與佛等。」佛告如來：「得是無作之想者，即可決斷十方之大想。」
如來複白正覺言：「諸法不以想見知之，當作何等住得無所住法？」
佛言：「諸法無住，是即為想；無起之念，是亦復為想，非想非道，亦復為想斷求之作。」
如來白天中天言：「當作何緣度眾欲？」
佛言：「善哉善哉！如來所問乃爾故！非羅漢辟支佛所及者。眾欲無垢，眾欲無過度，眾欲無主，眾欲無往來者，眾欲如虛空無有能蔽隱者，與泥洹等，與無名等。」
如來問事竟，為天中天作禮卻坐。
般施白佛言：「今日大會菩薩，欲于佛樹，欲得無所從生處立，欲得莊嚴千億佛剎土，欲得教授十方，悉使十方諸佛剎土，各如今日會竹園
【現代漢語翻譯】 『別其決。』
佛言：『善哉善哉！如來乃欲決斷十方大生死根。若有善男子善女人！欲使發阿耨多羅三耶三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），當行九法寶。何等為九法寶？一者、見諸天無有處但有名耳！二寶者、世間人民但有字耳！三寶者、五道勤苦但有苦習耳！四寶者、水火風地但有戲耳！五者、當來過去現在如芭蕉無想。六者、現生死無本際也。七者、觀諸三昧（samadhi，禪定）寂然無有往來者也。八者、當觀三千大千日月諸佛剎土（Buddha-ksetra，佛土），見之了無得三昧者。九者、見三千大千日月中人民蠕動，悉欲度之令與佛等。』佛告如來：『得是無作之想者，即可決斷十方之大想。』
如來複白正覺言：『諸法不以想見知之，當作何等住得無所住法？』
佛言：『諸法無住，是即為想；無起之念，是亦復為想，非想非道，亦復為想斷求之作。』
如來白天中天言：『當作何緣度眾欲？』
佛言：『善哉善哉！如來所問乃爾故！非羅漢辟支佛所及者。眾欲無垢，眾欲無過度，眾欲無主，眾欲無往來者，眾欲如虛空無有能蔽隱者，與泥洹（nirvana，涅槃）等，與無名等。』
如來問事竟，為天中天作禮卻坐。
般施白佛言：『今日大會菩薩，欲于佛樹，欲得無所從生處立，欲得莊嚴千億佛剎土，欲得教授十方，悉使十方諸佛剎土，各如今日會竹園』
【English Translation】 『Distinguish and decide.』
The Buddha said, 『Excellent, excellent! The Tathagata (如來) wishes to resolve the great roots of birth and death in the ten directions. If there are good men and good women who wish to arouse the mind of Anuttara-samyak-sambodhi (阿耨多羅三耶三菩提心), they should practice the nine Dharma treasures. What are the nine Dharma treasures? First, seeing that the heavens have no place, only a name! Second treasure, the people of the world have only words! Third treasure, the diligence and suffering of the five paths are only habits of suffering! Fourth treasure, water, fire, wind, and earth are only plays! Fifth, the future, past, and present are like plantain trees, without thought. Sixth, the present birth and death have no origin. Seventh, observe that all Samadhis (三昧) are silent and have no coming or going. Eighth, one should observe the three thousand great thousand worlds of suns, moons, and Buddha-ksetras (諸佛剎土), and see that there is no one who attains Samadhi. Ninth, seeing the people wriggling in the three thousand great thousand suns and moons, all wishing to deliver them and make them equal to the Buddha.』 The Buddha told the Tathagata, 『Those who attain this thought of non-action can resolve the great thoughts of the ten directions.』
The Tathagata again said to the Perfectly Enlightened One, 『Since all dharmas cannot be known by thought and perception, how should one abide to attain the Dharma of non-abiding?』
The Buddha said, 『The non-abiding of all dharmas is thought; the thought of non-arising is also thought; non-thought and non-path are also thought, cutting off the act of seeking.』
The Tathagata asked the Lord of Gods, 『What causes should be made to deliver the desires of beings?』
The Buddha said, 『Excellent, excellent! The Tathagata's question is such! It is beyond what Arhats and Pratyekabuddhas can reach. The desires of beings are without defilement, the desires of beings are without excess, the desires of beings are without a master, the desires of beings are without coming or going, the desires of beings are like the void, without anything that can conceal them, equal to Nirvana (泥洹), equal to no-name.』
The Tathagata finished asking questions, paid homage to the Lord of Gods, and sat back down.
Banshi said to the Buddha, 『Today's great assembly of Bodhisattvas, wishing to establish themselves at the Bodhi tree in a place where nothing arises, wishing to adorn billions of Buddha-ksetras, wishing to teach the ten directions, making all Buddha-ksetras in the ten directions like the Bamboo Grove assembly today.』
中時。」
佛言：「善哉善哉！般施菩薩所問甚深甚深。」
佛語般施菩薩言：「欲得使十方大會欲坐于佛樹；欲得無所從生處立；欲得莊嚴諸佛剎土；欲得教受十方，悉使諸佛剎土各自會，如今日會竹園中時者，當行八直。一者、直無名之響。二者、直無名之聲。三者、直觀十方佛剎土無有二。四者、見三千大千剎土，直之法皆同無相離者。五者、直觀十方一切欲令與佛等。六者、直於法無作形，見一切不生死者。七者、所見直悉入諸三昧，藏於無住相報之想。八者、直見十方佛，泥洹不泥洹亦復悉等。是為八直。法行菩薩從是疾得無所從生法；從是得教授諸佛剎土；從是疾得大會竹園如今日會時。」
如來複白正覺言：「今日遠方悉來會竹園，悉得見佛。如其處是，歡喜不食若干日，各各自是。諸菩薩、諸天及人民皆得見佛，皆見諸三昧。是其本願所致耶？佛當爲新發意摩訶薩解說如是。」
佛言：「善哉善哉！如來所問甚深，悉欲為諸來會菩薩、新發意諸天人民，作橋樑如是。」
佛語如來：「是今日諸菩薩摩訶薩、諸天人民、大龍王、諸鬼神王悉來會竹園者，皆聞見諸三昧，亦非本願；亦不離於本願。所行常精進，不失諸三昧，不失善知識，世世遠眾事，寂然不數會，但願是
【現代漢語翻譯】 現代漢語譯本： 這時。
佛說：『好啊，好啊！般施菩薩（Banshi Bodhisattva）所問的問題非常深刻，非常深刻。』
佛告訴般施菩薩說：『想要使十方世界的大會都能坐在菩提樹下；想要在無所從來之處安住；想要莊嚴諸佛的剎土；想要教化十方眾生，使所有佛的剎土都能像今天在竹園中聚會一樣，應當奉行八種正直。第一，正直於無名之響。第二，正直於無名之聲。第三，正直地觀察十方佛剎土沒有差別。第四，見到三千大千世界的正直之法都相同，沒有相互分離的。第五，正直地觀察十方一切眾生，希望他們與佛平等。第六，正直地對於法沒有造作之形，見到一切不生不滅的。第七，所見到的正直全部進入各種三昧（samadhi），藏於無住相的報應之想。第八，正直地見到十方諸佛，涅槃（Nirvana）與不涅槃也完全相同。這就是八種正直。奉行此法的菩薩能夠迅速獲得無所從來之法；從此能夠教化諸佛剎土；從此能夠迅速獲得像今天在竹園中聚會一樣的大會。』
如來（Tathagata）又對正覺（Sammasambuddha）說：『今天遠方的人都來竹園聚會，都得見佛。像他們所處的地方那樣，歡喜而不吃飯若干天，各自都是如此。諸位菩薩、諸天以及人民都得見佛，都見到各種三昧。這是他們原本的願力所致嗎？佛應當為新發意的摩訶薩（Mahasattva）解釋這些。』
佛說：『好啊，好啊！如來所問的問題非常深刻，想要為前來聚會的菩薩、新發意的諸天人民，搭建橋樑。』
佛告訴如來說：『今天這些菩薩摩訶薩、諸天人民、大龍王、各種鬼神王都來竹園聚會，都聽聞並見到各種三昧，這既不是完全因為本願，也不是完全脫離本願。他們所行持的是常精進，不失去各種三昧，不失去善知識，世世代代遠離各種俗事，寂靜而不經常聚會，只是希望是這樣。』
【English Translation】 English version: At that time.
The Buddha said: 'Excellent, excellent! The questions asked by Banshi Bodhisattva (Banshi Bodhisattva) are very profound, very profound.'
The Buddha told Banshi Bodhisattva: 'If you want to enable the great assemblies of the ten directions to sit under the Bodhi tree; if you want to abide in a place where nothing originates; if you want to adorn the Buddha lands; if you want to teach and receive the ten directions, enabling all Buddha lands to assemble as they do today in the Bamboo Grove, you should practice the eight straightnesses. First, be straight with the echo of no name. Second, be straight with the sound of no name. Third, be straight in observing that there is no difference in the Buddha lands of the ten directions. Fourth, seeing that the straight laws of the three thousand great thousand worlds are all the same, without separation from each other. Fifth, be straight in observing all beings in the ten directions, hoping that they are equal to the Buddha. Sixth, be straight with the formlessness of the Dharma, seeing that all are neither born nor die. Seventh, all the straightnesses seen enter into various samadhis (samadhi), hidden in the thought of retribution without abiding characteristics. Eighth, be straight in seeing the Buddhas of the ten directions, Nirvana (Nirvana) and non-Nirvana are also completely the same. These are the eight straightnesses. A Bodhisattva who practices this Dharma can quickly obtain the Dharma of no origin; from this, he can teach the Buddha lands; from this, he can quickly obtain a great assembly in the Bamboo Grove as it is today.'
The Tathagata (Tathagata) again said to Sammasambuddha (Sammasambuddha): 'Today, people from afar have come to the Bamboo Grove to assemble, and all have seen the Buddha. Like the places where they are, they are joyful and do not eat for several days, each being so. All the Bodhisattvas, devas, and people have seen the Buddha, and all have seen various samadhis. Is this due to their original vows? The Buddha should explain these to the newly initiated Mahasattvas (Mahasattva).'
The Buddha said: 'Excellent, excellent! The questions asked by the Tathagata are very profound, wanting to build a bridge for the Bodhisattvas who have come to assemble, and the newly initiated devas and people.'
The Buddha told the Tathagata: 'Today, these Bodhisattva Mahasattvas, devas, people, great dragon kings, and various ghost kings have all come to the Bamboo Grove to assemble, and all have heard and seen various samadhis. This is neither entirely because of their original vows, nor is it entirely separate from their original vows. What they practice is constant diligence, not losing various samadhis, not losing good teachers, staying away from worldly affairs generation after generation, being quiet and not gathering frequently, but only hoping that it is so.'
三昧，今故以寶精泥洹珠，以雨大會耳！」
如來白正覺言：「今會有新發意摩訶薩，欲行是三昧，當何以致之？」
佛言如來：「所問甚快。若新發意摩訶薩欲行是三昧，當行八法寶。何等為八法寶？一者、即于佛前是三昧，是為一法寶。二法寶者、供養十方諸羅漢，從其相隨億億萬劫，一時聞是即解，親近尊三昧不遠，是為二法寶。三者、供養舍利，從上至三十六天，中無空缺，無益一時也，轉意作行即向慧問，是為三法寶。四法寶者、得四無所畏，不與十方于生死無所遠離，是為四法寶。五法寶者、菩薩見五道勤苦，心意欲悉止度之，以其身救之命，不用作勤劇，趣令得佛耳，是為五法寶。六法寶者、菩薩事十方天下人，常如奴事大夫，不用作苦貴度之，所以者何？知本求無故，本無所起故，是六法寶。七法寶者、菩薩觀見九十六種外道，于其中覺知之，欲起想取法住，是為七法寶。八法寶者、奉行六波羅蜜，供養比丘僧，供養億萬劫，不如一時聞是寶如來三昧。十方當作佛者，用何為證？聞是寶如來三昧者，即十方人得佛證。若新發意向是三昧，歡喜解是三昧者，即是為以解萬萬三昧，為已得如來三昧。是為八法寶。令行是三昧，即可得陀鄰尼門。」
如來問事竟，還坐，佛便笑。
【現代漢語翻譯】 現代漢語譯本： 『三昧（Samadhi，一種精神集中狀態），現在我將用寶精泥洹珠（Baojing Niwan Pearl，珍貴的涅槃之珠）來普降於大會！』
如來（Tathagata，佛的稱號）問正覺（Zhengjue，正確的覺悟）說：『現在法會中有新發菩提心的摩訶薩（Mahasattva，偉大的菩薩），想要修習這種三昧，應當如何才能得到它呢？』
佛（Buddha）對如來（Tathagata）說：『你問得很好。如果新發菩提心的摩訶薩想要修習這種三昧，應當修習八法寶。什麼是八法寶呢？第一，就在佛前修習這種三昧，這是第一法寶。第二法寶是，供養十方諸羅漢（Arhat，阿羅漢），從他們身邊跟隨億億萬劫，一時之間聽聞此法就能理解，親近尊貴的三昧就不遠了，這是第二法寶。第三，供養舍利（Sarira，佛陀的遺骨），從地面向上直到三十六天，中間沒有空缺，即使沒有立即的利益，轉變心意去修行就能獲得智慧的提問，這是第三法寶。第四法寶是，獲得四無所畏（Four Fearlessnesses），不與十方眾生在生死中有所遠離，這是第四法寶。第五法寶是，菩薩見到五道（Five Paths）眾生的勤苦，心中想要全部停止並救度他們，用自己的身體救他們的性命，不用讓他們經歷勤勞困苦，只是讓他們能夠成佛，這是第五法寶。第六法寶是，菩薩侍奉十方天下的人，常常像奴僕侍奉大夫一樣，不用讓他們經歷苦難就能度化他們，這是為什麼呢？因為知道根本在於追求無，根本沒有生起之處，這是第六法寶。第七法寶是，菩薩觀察見到九十六種外道（Ninety-six kinds of heretics），在其中覺知他們的虛妄，想要生起想法去取法安住，這是第七法寶。第八法寶是，奉行六波羅蜜（Six Paramitas），供養比丘僧（Bhikkhu Sangha，比丘僧團），供養億萬劫，不如一時聽聞這寶如來三昧。十方將要成佛的人，用什麼作為證明呢？聽聞這寶如來三昧的人，就是十方人得到成佛的證明。如果新發菩提心的人嚮往這種三昧，歡喜理解這種三昧，就是已經理解萬萬種三昧，就是已經得到如來三昧。這就是八法寶。令他們修行這種三昧，就可以得到陀鄰尼門（Dharani，總持之門）。』
如來問事完畢，回到座位，佛便笑了。
【English Translation】 English version: 『Samadhi (a state of mental concentration), now I will shower the assembly with the Baojing Niwan Pearl (Precious Nirvana Pearl)!』
The Tathagata (the Buddha's title) asked Zhengjue (Right Enlightenment): 『Now in this assembly, there are newly inspired Mahasattvas (Great Bodhisattvas) who wish to practice this Samadhi. How should they attain it?』
The Buddha said to the Tathagata: 『Your question is excellent. If newly inspired Mahasattvas wish to practice this Samadhi, they should practice the Eight Dharma Treasures. What are the Eight Dharma Treasures? First, practicing this Samadhi before the Buddha, this is the first Dharma Treasure. The second Dharma Treasure is, making offerings to all the Arhats (Enlightened Disciples) in the ten directions, following them for billions of kalpas (eons), understanding upon hearing this Dharma at once, and being close to the venerable Samadhi, this is the second Dharma Treasure. Third, making offerings to the Sarira (Buddha's relics), from the ground up to the thirty-sixth heaven, with no gaps in between, even without immediate benefit, transforming the mind to practice will lead to wise questions, this is the third Dharma Treasure. The fourth Dharma Treasure is, attaining the Four Fearlessnesses (qualities of a Buddha), not being separated from sentient beings in the ten directions in samsara (cycle of birth and death), this is the fourth Dharma Treasure. The fifth Dharma Treasure is, when Bodhisattvas see the diligence and suffering of beings in the Five Paths (realms of existence), they wish to stop and liberate them all, saving their lives with their own bodies, without making them endure laborious hardships, simply enabling them to attain Buddhahood, this is the fifth Dharma Treasure. The sixth Dharma Treasure is, Bodhisattvas serve the people of the ten directions, always like servants serving high officials, liberating them without making them endure suffering. Why is this? Because they know that the root lies in seeking non-existence, and the root has no origin, this is the sixth Dharma Treasure. The seventh Dharma Treasure is, Bodhisattvas observe the ninety-six kinds of heretics (non-Buddhist schools of thought), discerning their falsehood, wanting to arise thoughts to grasp the Dharma and abide in it, this is the seventh Dharma Treasure. The eighth Dharma Treasure is, upholding the Six Paramitas (perfections), making offerings to the Bhikkhu Sangha (community of monks), making offerings for billions of kalpas, is not as good as hearing this Bao Rulai Samadhi (Treasure Tathagata Samadhi) once. Those in the ten directions who will become Buddhas, what is the proof? Those who hear this Bao Rulai Samadhi, are the proof that people in the ten directions will attain Buddhahood. If newly inspired Bodhisattvas aspire to this Samadhi and joyfully understand it, it is as if they have already understood tens of thousands of Samadhis, and have already attained the Tathagata Samadhi. These are the Eight Dharma Treasures. By having them practice this Samadhi, they can attain the Dharani (mnemonic device) gate.』
The Tathagata finished asking, returned to his seat, and the Buddha smiled.
文殊師利正衣服，頭面著地，叉手為佛作禮，白佛言：「佛不妄笑，既笑當有意，愿佛說之。」
佛語文殊師利言：「寶如來所從來佛剎，過是九億萬佛國土，其剎名曰諸法自然無厭敢有。善男子善女人往者，無有胞生者，無有苦痛生者，無恩愛生者，悉于百億萬雜華香中生即立住；悉有亂音樂聲朝暮相娛樂，但以無作法、但以寂然法為唱樂。若善男子善女人聞是三昧，即卻六百四十劫，罪盡絕命，即得往生，往生者但以諸三昧為樂。寶如來剎無有日月光明，雖有為不現。若有善男子善女人往生者，日月光明星宿明即為現，應是三昧當往生者，星宿日月光明悉為見。十方佛言：『今日復往生寶如來剎。』十方諸菩薩問十方佛：『何以為證？』十方佛言：『以星宿日月明見作證。』羅漢辟支佛其數如是，非諸羅漢辟支佛所及知，以往生其國中善男子善女人、菩薩自知之耳！我故笑也。」
須菩提及舍利弗二第一賢者起，頭面著地，為正覺作禮：「愿佛加大恩，廣大哀我等。以佛威神神足與我，我等欲到寶如來剎土諸法自然國觀，須臾復還。」
佛言：「善哉善哉！」舍利弗尊羅漢須菩提乘佛威神，須臾即到寶如來菩薩剎；便復見寶如來國中，亦復羅閱竹園如釋迦文佛會時也；見東方遣無央數菩薩，
【現代漢語翻譯】 現代漢語譯本 文殊師利整理好衣裳，頭面伏地，合掌向佛行禮，稟告佛說：『佛不會無緣無故地笑，既然笑了必定有原因，希望佛能說出來。』
佛告訴文殊師利說：『寶如來所來自的佛國，超過這九億萬個佛國土，那個佛國的名字叫做諸法自然無厭敢有（一切事物自然而然，永不滿足）。那裡的善男子善女人，沒有從母胎出生的，沒有經歷痛苦出生的，沒有因恩愛而生的，全部都在百億萬種雜華香中出生，出生后立即站立；他們總是有各種美妙的音樂聲，早晚互相娛樂，只是用無作法（不造作之法）、只是用寂然法（寂靜之法）作為音樂。如果善男子善女人聽聞到這個三昧，就能消除六百四十劫的罪業，壽命終結后，就能往生到那裡，往生的人只是以各種三昧為樂。寶如來佛國沒有日月的光明，即使有也不會顯現。如果有善男子善女人往生到那裡，日月光明星宿的光明就會顯現，預示著將要往生到這個三昧的人，星宿日月的光明都會為他顯現。十方佛會說：「今天又有人往生到寶如來佛國了。」十方諸菩薩會問十方佛：「用什麼作為證明呢？」十方佛會說：「用星宿日月的光明顯現作為證明。」阿羅漢和辟支佛的數量也是如此，不是所有的阿羅漢和辟支佛都能知道的，只有往生到那個佛國中的善男子善女人、菩薩自己知道罷了！所以我才笑了。』
須菩提和舍利弗這兩位最賢能的人站起來，頭面伏地，向正覺的佛行禮：『希望佛能施加更大的恩惠，廣大的憐憫我們。用佛的威神和神足加持我們，我們想要到寶如來佛國諸法自然國去觀看，一會兒就回來。』
佛說：『好啊好啊！』舍利弗尊者和阿羅漢須菩提憑藉佛的威神，一會兒就到達了寶如來菩薩的佛國；隨即又看見寶如來佛國中，也像羅閱祇竹園，如同釋迦文佛集會的時候一樣；看見東方派遣無數的菩薩，
【English Translation】 English version Manjushri (Bodhisattva of wisdom) arranged his robes, prostrated with his head and face to the ground, and with folded hands paid homage to the Buddha, saying: 'The Buddha does not laugh without a reason. Since you have laughed, there must be a cause. I hope the Buddha will explain it.'
The Buddha said to Manjushri: 'The Buddha-land from which Treasure Tathagata (the Thus Come One of Treasure) comes, is beyond nine hundred million Buddha-lands. Its name is called Spontaneous Dharma Without Satiety (all things are natural and never satisfied). The good men and good women there are not born from the womb, are not born with suffering, and are not born from love. They are all born in hundreds of millions of mixed fragrant flowers and immediately stand upright upon birth; they always have various wonderful musical sounds, entertaining each other morning and evening, but use non-doing Dharma (the Dharma of non-action) and quiescent Dharma (the Dharma of stillness) as music. If good men and good women hear this Samadhi (state of meditative consciousness), they can eliminate the sins of six hundred and forty kalpas (an immense period of time), and upon the end of their lives, they can be reborn there. Those who are reborn only take pleasure in various Samadhis. The Buddha-land of Treasure Tathagata has no light from the sun and moon, and even if it exists, it does not appear. If good men and good women are reborn there, the light of the sun, moon, stars, and constellations will appear, indicating that those who are about to be reborn into this Samadhi will have the light of the stars, moon, and sun appear for them. The Buddhas of the ten directions will say: 'Today, someone is again reborn into the Buddha-land of Treasure Tathagata.' The Bodhisattvas of the ten directions will ask the Buddhas of the ten directions: 'What is the proof?' The Buddhas of the ten directions will say: 'The appearance of the light of the stars, moon, and sun is the proof.' The number of Arhats (one who is worthy) and Pratyekabuddhas (one who attains enlightenment on their own) is also like this. Not all Arhats and Pratyekabuddhas can know this; only the good men, good women, and Bodhisattvas who are reborn in that Buddha-land know it themselves! That is why I laughed.'
Subhuti (one of the principal disciples of the Buddha) and Shariputra (one of the two chief male disciples of the Buddha) , these two most virtuous ones, stood up, prostrated with their heads and faces to the ground, and paid homage to the Perfectly Enlightened Buddha: 'May the Buddha bestow greater grace and vast compassion upon us. Empower us with the Buddha's majestic power and divine feet, we wish to go to the Buddha-land of Treasure Tathagata, the Land of Spontaneous Dharma, to observe, and will return shortly.'
The Buddha said: 'Excellent, excellent!' The Venerable Shariputra and the Arhat Subhuti, relying on the Buddha's majestic power, arrived at the Buddha-land of Treasure Tathagata Bodhisattva in a short time; then they saw that in the Buddha-land of Treasure Tathagata, it was also like the Bamboo Grove in Rajagriha, just like when Shakyamuni Buddha (the founder of Buddhism) was holding an assembly; they saw countless Bodhisattvas being sent from the east,
見南方無數菩薩，十方上至三十六天會如是。
舍利弗問須菩提：「怛薩阿竭隨我人來到是剎也？」須菩提、舍利弗須臾便還到竹園，眾會如故。
佛問舍利弗：「向觀寶如來國土，人民何類，教授幾人？」須菩提、舍利弗白佛言：「觀彼國悉如今日會竹園中時也。」
舍利弗為佛作禮：「佛功德甚尊，今大會諸天人民，得見明乃如是。」
三彌菩薩從坐起，正衣服，頭面著地，為佛作禮：「愿欲所問。」
佛言：「善哉善哉！當問。」
三彌菩薩白佛言：「無生之法有想無？未起之想有識無？泥洹寂然有無？」
「泥曰不起有形無形者，在彼間教，生死立處，誰是主者？以空造空是為主。」
三彌聞佛解說是事如是，即時諸天及人八萬六千人，即得無所從生法忍，即住虛空中去地百六十丈，來下為佛作禮。
是時三千大千日月即復大動，彌勒菩薩從坐起，為佛作禮，問佛言：「曏者地大動，是何之應？」
佛語彌勒菩薩言：「所以地大動者，非但剎動，十方諸佛剎悉復動；亦復各各八萬六千諸天及人，得無所從生法住，即住虛空中如是。以故，地大動耳！」
彌勒白佛言：「何從致若？」
「有發意常當六法。何等為六？一法者、知三
【現代漢語翻譯】 現代漢語譯本 看見南方無數的菩薩，十方上至三十六天（三十六層天界）的集會也是如此。
舍利弗（Śāriputra，佛陀十大弟子之一）問須菩提（Subhūti，佛陀十大弟子之一）: 『怛薩阿竭（Tathāgata，如來）會隨同我們來到這個佛剎（buddhakṣetra，佛土）嗎？』 須菩提和舍利弗一會兒就回到了竹園，大眾集會如舊。
佛問舍利弗: 『剛才觀看寶如來（Ratna-tathāgata）的國土，那裡的人民是什麼樣的，教化了多少人？』 須菩提和舍利弗稟告佛說: 『觀看那個國土，完全就像今天集會在竹園中的情形一樣。』
舍利弗向佛作禮: 『佛的功德非常尊貴，今天的大會諸天人民，能夠見到光明是這樣的。』
三彌菩薩（Samadhi-bodhisattva）從座位上站起來，整理衣服，頭面著地，向佛作禮: 『希望能夠有所請問。』
佛說: 『好啊好啊！可以問。』
三彌菩薩稟告佛說: 『無生之法（anuppāda-dharma-kṣānti，對不生不滅之法的領悟）有思想嗎？未生起的思想有意識嗎？涅槃（nirvāṇa，寂滅）是寂靜的，是有還是無？』
『泥洹（nirvāṇa，涅槃）不生起，有形還是無形，在那邊教化，生死建立之處，誰是主宰者？以空造空是主宰者。』
三彌聽到佛解釋這件事是這樣的，當時諸天及人八萬六千人，就得到了無所從生法忍（anuppāda-dharma-kṣānti，對不生不滅之法的領悟），隨即住在虛空中，距離地面一百六十丈，下來向佛作禮。
這時三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個宇宙）的日月立即又大震動，彌勒菩薩（Maitreya-bodhisattva，未來佛）從座位上站起來，向佛作禮，問佛說: 『剛才大地大震動，是什麼樣的徵兆？』
佛告訴彌勒菩薩說: 『大地震動的原因，不僅僅是這個佛剎震動，十方諸佛的佛剎全部都在震動；而且各有八萬六千諸天及人，得到無所從生法住（anuppāda-dharma-kṣānti，對不生不滅之法的領悟），就住在虛空中是這樣的。因此，大地才大震動啊！』
彌勒稟告佛說: 『從何處得到這樣的境界？』
『有發心的人常常應當修習六法。哪六種呢？第一法是，瞭解三……』
【English Translation】 English version Seeing countless Bodhisattvas in the south, the assemblies in the ten directions, up to the thirty-sixth heaven (the 36 heavens), are also like this.
Śāriputra (one of the ten principal disciples of the Buddha) asked Subhūti (one of the ten principal disciples of the Buddha): 'Will the Tathāgata (Thus Gone One) come with us to this Buddhakṣetra (Buddha-field)?' Subhūti and Śāriputra soon returned to the Bamboo Grove, and the assembly was as before.
The Buddha asked Śāriputra: 'Having just observed the land of Ratna-tathāgata (Jewel Thus Come One), what are the people like there, and how many have been taught?' Subhūti and Śāriputra reported to the Buddha: 'Observing that land, it is entirely like the scene in the Bamboo Grove at today's assembly.'
Śāriputra bowed to the Buddha: 'The Buddha's merits are most venerable; today, the gods and people in this great assembly are able to see the light in this way.'
Samadhi-bodhisattva (meditative concentration Bodhisattva) arose from his seat, arranged his robes, and prostrated himself before the Buddha with his head and face to the ground: 'I wish to ask a question.'
The Buddha said: 'Good, good! You may ask.'
Samadhi-bodhisattva reported to the Buddha: 'Does the unproduced-dharma-kṣānti (acquiescence to the non-arising of all dharmas) have thought? Does the unarisen thought have consciousness? Is Nirvāṇa (cessation) silent, existent, or nonexistent?'
'Nirvāṇa (cessation) does not arise, whether it is with form or without form. In that place of teaching, where birth and death are established, who is the master? Using emptiness to create emptiness is the master.'
When Samadhi heard the Buddha explain this matter in this way, at that time, eighty-six thousand gods and people immediately attained the unproduced-dharma-kṣānti (acquiescence to the non-arising of all dharmas), and immediately dwelt in the sky, one hundred and sixty measures above the ground, and came down to bow to the Buddha.
At this time, the suns and moons of the trisāhasra-mahāsāhasra-lokadhātu (great trichiliocosm) immediately shook greatly again. Maitreya-bodhisattva (Future Buddha) arose from his seat, bowed to the Buddha, and asked the Buddha: 'Just now, the earth shook greatly; what is the omen of this?'
The Buddha told Maitreya-bodhisattva: 'The reason for the great earthquake is not only that this Buddhakṣetra (Buddha-field) is shaking, but all the Buddhakṣetras (Buddha-fields) of the ten directions are also shaking; and also, eighty-six thousand gods and people each have attained the unproduced-dharma-kṣānti (acquiescence to the non-arising of all dharmas), and are dwelling in the sky in this way. Therefore, the earth shook greatly!'
Maitreya reported to the Buddha: 'From where does one attain such a state?'
'Those who have generated the aspiration should always practice the six dharmas. What are the six? The first dharma is, to understand the three...'
十六天，當得佛者、未得莂者，我當往莂之，不與十方天下人共知之。二法者、三千大千日月中，善男子善女人當得佛，我悉當往莂之，不與十方天下人共知之。三法者、百千泥犁中人，當得佛者，我悉往莂之，不與十方天下人共知之。四法者、十方人絕命當所生處，我悉知之，不與十方天下人共知之。五法者、十方天下人命盡，我悉知之，不與十方天下人共知之。六法者、十方諸佛當取泥洹不取泥洹者，不與十方天下人共知之也。是為六法住。從是疾得無所從生法忍。」
彌勒菩薩復白佛言：「是三昧甚尊甚尊，今我欲使來會者悉得是三昧，當行何等法？」
佛言：「當行九法。何等為九？一法者、視諸法悉清凈無邊。二法者、視天悉清凈。三法者、視諸生死亦清凈無邊。四法者、視五道悉清凈。五法者、于欲無所求悉清凈。六法者、視三界色悉清凈無有邊。七法者、見諸泥犁悉清凈無邊。八法者、觀視泥洹悉無邊。九法者、十方無有舉名者。是為九法。作是行者疾得是三昧。」
彌勒白佛言：「說是如來時，即得六萬三昧，三昧乃有邊幅無？如得六萬三昧，是為有邊幅耶？」
佛言：「雖得六萬三昧，但有名耳！不可極盡三昧悉具足。」
佛言：「三昧非但一輩，有無念三昧；有
【現代漢語翻譯】 現代漢語譯本 十六種情況下，對於那些應當成佛和尚未得到授記（Vyakarana）的人，我將親自前去為他們授記，不讓十方世界的人知道。第二種情況，在三千大千世界（Trisahasra-Mahasahasra-lokadhatu）中，當有善男子善女人應當成佛時，我將親自前去為他們授記，不讓十方世界的人知道。第三種情況，在成百上千的泥犁（Naraka，地獄）中的眾生，當有應當成佛的人，我將親自前去為他們授記，不讓十方世界的人知道。第四種情況，十方眾生壽命終結時應當往生之處，我全部知曉，不讓十方世界的人知道。第五種情況，十方世界眾生的壽命何時終結，我全部知曉，不讓十方世界的人知道。第六種情況，十方諸佛何時應當入泥洹（Nirvana，涅槃）或不入泥洹，我不讓十方世界的人知道。這就是六種常住之法。依此修行，迅速獲得無所從來之法忍（Anutpattika-dharma-kshanti）。」
彌勒菩薩（Maitreya Bodhisattva）再次對佛說：「這種三昧（Samadhi，禪定）非常尊貴，現在我想讓來參加法會的人都得到這種三昧，應當修行什麼法？」
佛說：「應當修行九種法。哪九種呢？第一種，觀察諸法都清凈無邊。第二種，觀察天界都清凈。第三種，觀察生死輪迴也清凈無邊。第四種，觀察五道（五趣）都清凈。第五種，對於慾望沒有追求，一切都清凈。第六種，觀察三界（欲界、色界、無色界）的色相都清凈沒有邊際。第七種，見到諸地獄都清凈無邊。第八種，觀察涅槃都無邊。第九種，十方世界沒有可以稱名的事物。這就是九種法。如此修行的人，迅速獲得這種三昧。」
彌勒菩薩對佛說：「當您宣說如來（Tathagata）之法時，立即獲得六萬種三昧，這些三昧有邊際嗎？如果獲得六萬種三昧，這算是有邊際嗎？」
佛說：「雖然獲得六萬種三昧，但這只是一個名稱而已！不可能完全窮盡所有三昧。」
佛說：「三昧並非只有一種，有無念三昧；有...
【English Translation】 English version In sixteen instances, for those who are destined to become Buddhas and those who have not yet received prediction (Vyakarana), I shall personally go and predict their Buddhahood, without letting the people of the ten directions know. Secondly, in the Trisahasra-Mahasahasra-lokadhatu (three-thousand-great-thousand world system), when good men and good women are destined to become Buddhas, I shall personally go and predict their Buddhahood, without letting the people of the ten directions know. Thirdly, among the beings in hundreds of thousands of Narakas (hells), when there are those who are destined to become Buddhas, I shall personally go and predict their Buddhahood, without letting the people of the ten directions know. Fourthly, I know all the places where beings in the ten directions will be reborn upon the end of their lives, without letting the people of the ten directions know. Fifthly, I know when the lives of beings in the ten directions will end, without letting the people of the ten directions know. Sixthly, I do not let the people of the ten directions know when the Buddhas of the ten directions should enter Nirvana (Nirvana) or not enter Nirvana. These are the six abiding dharmas. By practicing these, one quickly attains the Anutpattika-dharma-kshanti (tolerance of the unoriginated dharma).'
Maitreya Bodhisattva again said to the Buddha, 'This Samadhi (meditative absorption) is extremely venerable. Now I wish to enable all those who attend this assembly to attain this Samadhi. What kind of dharma should they practice?'
The Buddha said, 'They should practice nine dharmas. What are the nine? Firstly, view all dharmas as pure and boundless. Secondly, view the heavens as pure. Thirdly, view birth and death as also pure and boundless. Fourthly, view the five paths (five realms) as all pure. Fifthly, have no seeking for desires, and everything is pure. Sixthly, view the forms of the three realms (desire realm, form realm, formless realm) as pure and without limit. Seventhly, see all the hells as pure and boundless. Eighthly, contemplate Nirvana as boundless. Ninthly, there is nothing in the ten directions that can be named. These are the nine dharmas. Those who practice in this way quickly attain this Samadhi.'
Maitreya Bodhisattva said to the Buddha, 'When you, the Tathagata (Thus Come One), speak, one immediately attains sixty thousand Samadhis. Do these Samadhis have a limit? If one attains sixty thousand Samadhis, is that considered to have a limit?'
The Buddha said, 'Although one attains sixty thousand Samadhis, that is just a name! It is impossible to completely exhaust all Samadhis.'
The Buddha said, 'Samadhi is not just of one kind; there is the non-thought Samadhi; there is...
離欲三昧；有坐聽十方佛三昧；有莊嚴諸佛國土華香三昧；有所說法一切人悉還本三昧；有出諸欲無還想三昧；有說經時化為百種音樂聲三昧；有說法億千萬佛國華香自然來三昧；有伏諸魔三昧；有發師子意獨行獨步三昧；有所向處莫不發阿耨多羅三耶三菩提三昧；有所在處莫不供養者三昧；有亂風一起時如佛說經聲三昧；有所向門莫不開三昧；有所處悉師子座為現三昧；有飛到十方三昧；有所向門十方菩薩往來無極三昧；有所知十方人意三昧；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；有視三界中了不有一人三昧；有從一佛國到一佛國三昧；有所在處令法不斷絕三昧；有所在處常與佛相遇三昧；有坐觀十方大兵大火大水大風于其中不恐怖悉住教導之二昧；有所在處但以法作器三昧；有善男子善女人聞是三昧，即得住無還之想三昧。是三昧大多，不可極盡，故住大會說之。
「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；有十種力三昧；有智慧三昧；有光明所行處三昧；有不可計三昧；有見法時如水中影三昧；有不可盡凈慧三昧；有人空眾惡無有
【現代漢語翻譯】 現代漢語譯本 有離欲三昧（遠離慾望的禪定）；有坐聽十方佛三昧（端坐聽聞十方諸佛說法的禪定）；有莊嚴諸佛國土華香三昧（用鮮花和香氣莊嚴諸佛國土的禪定）；有所說法一切人悉還本三昧（所說之法能使一切眾生迴歸本源的禪定）；有出諸欲無還想三昧（超越各種慾望而不再生起相關念頭的禪定）；有說經時化為百種音樂聲三昧（說法時能幻化成百種音樂之聲的禪定）；有說法億千萬佛國華香自然來三昧（說法時能使億萬佛國的鮮花和香氣自然而來的禪定）；有伏諸魔三昧（降伏各種魔障的禪定）；有發師子意獨行獨步三昧（生起如獅子般的勇猛心，獨自前行的禪定）；有所向處莫不發阿耨多羅三耶三菩提三昧（無論去往何處，都能引發無上正等正覺之心的禪定）；有所在處莫不供養者三昧（無論身在何處，都能得到供養的禪定）；有亂風一起時如佛說經聲三昧（即使狂風大作，聽起來也像佛陀在說法的禪定）；有所向門莫不開三昧（無論面向哪個法門，都能開啟的禪定）；有所處悉師子座為現三昧（無論身在何處，都能顯現獅子座的禪定）；有飛到十方三昧（能飛往十方世界的禪定）；有所向門十方菩薩往來無極三昧（無論面向哪個法門，十方菩薩都能無盡往來的禪定）；有所知十方人意三昧（能知曉十方眾生心意的禪定）；有壞滅諸想三昧（能摧毀各種念頭的禪定）；有壞滅諸識三昧（能摧毀各種意識的禪定）；有合十方諸剎土合為一剎三昧（能將十方諸佛剎土合為一體的禪定）；有發意不盡三昧（發菩提心永不窮盡的禪定）；有視三界中了不有一人三昧（觀察三界，了悟其中無一人的禪定）；有從一佛國到一佛國三昧（能從一個佛國到達另一個佛國的禪定）；有所在處令法不斷絕三昧（無論身在何處，都能使佛法不斷傳承的禪定）；有所在處常與佛相遇三昧（無論身在何處，都能常與佛相遇的禪定）；有坐觀十方大兵大火大水大風于其中不恐怖悉住教導之三昧（端坐觀察十方世界的大兵災、大火災、大水災、大風災，于其中不生恐怖，安住並教導眾生的禪定）；有所在處但以法作器三昧（無論身在何處，都只以佛法作為工具的禪定）；有善男子善女人聞是三昧，即得住無還之想三昧（善男子善女人聽聞這些三昧，就能安住于不再退轉的境界的禪定）。這些三昧非常廣大，無法窮盡，所以在此大會上宣說。
有無名三昧（沒有名稱的禪定）；有住諸法三昧（安住於一切法的禪定）；有名諸慧三昧（具有各種智慧的禪定）；有教法三昧（教導佛法的禪定）；有滅壞羅漢辟支佛三昧（超越阿羅漢和辟支佛境界的禪定）；有法寶三昧（如法寶般的禪定）；有總持無名法三昧（總持一切無名之法的禪定）；有知人意三昧（能知曉他人心意的禪定）；有斷諸煩荷三昧（斷除一切煩惱重擔的禪定）；有制力欲覺三昧（控制慾望和覺知的禪定）；有十種力三昧（具有十種力量的禪定）；有智慧三昧（具有智慧的禪定）；有光明所行處三昧（光明所照之處的禪定）；有不可計三昧（不可計量的禪定）；有見法時如水中影三昧（見法時如水中倒影般虛幻的禪定）；有不可盡凈慧三昧（具有不可窮盡的清凈智慧的禪定）；有人空眾惡無有（人空，眾惡皆無）
【English Translation】 English version There is Samadhi of detachment from desires (Liyu Sanmei); there is Samadhi of sitting and listening to the Buddhas of the ten directions (Zuo ting shifang fo Sanmei); there is Samadhi of adorning the Buddha lands with flowers and incense (Zhuangyan zhu fo guotu hua xiang Sanmei); there is Samadhi where all who hear the Dharma return to their original nature (Suo shuo fa yiqie ren xi huan ben Sanmei); there is Samadhi of transcending desires without returning to thoughts (Chu zhu yu wu huan xiang Sanmei); there is Samadhi of transforming into hundreds of musical sounds when expounding the scriptures (Shuo jing shi hua wei bai zhong yinyue sheng Sanmei); there is Samadhi of flowers and incense naturally coming from billions of Buddha lands when expounding the Dharma (Shuo fa yi qian wan fo guo hua xiang ziran lai Sanmei); there is Samadhi of subduing all demons (Fu zhu mo Sanmei); there is Samadhi of arousing the lion's mind, walking alone (Fa shizi yi duxing dubu Sanmei); there is Samadhi of arousing the mind of Anuttara-samyak-sambodhi (A-nou-duo-luo-san-ye-san-pu-ti) wherever one goes (Suo xiang chu mo bu fa A-nou-duo-luo-san-ye-san-pu-ti Sanmei); there is Samadhi of being offered to wherever one is (Suo zai chu mo bu gongyang zhe Sanmei); there is Samadhi where the sound of the wind is like the Buddha expounding the scriptures (Luan feng yiqi shi ru fo shuo jing sheng Sanmei); there is Samadhi where every door one faces opens (Suo xiang men mo bu kai Sanmei); there is Samadhi where a lion throne appears wherever one is (Suo chu xi shizi zuo wei xian Sanmei); there is Samadhi of flying to the ten directions (Fei dao shifang Sanmei); there is Samadhi where Bodhisattvas of the ten directions come and go without end (Suo xiang men shifang pusa wanglai wu ji Sanmei); there is Samadhi of knowing the minds of people in the ten directions (Suo zhi shifang ren yi Sanmei); there is Samadhi of destroying all thoughts (Huai mie zhu xiang Sanmei); there is Samadhi of destroying all consciousness (Huai mie zhu shi Sanmei); there is Samadhi of uniting all Buddha lands of the ten directions into one land (He shifang zhu cha tu he wei yi cha Sanmei); there is Samadhi of inexhaustible aspiration (Fa yi bu jin Sanmei); there is Samadhi of seeing no one in the three realms (Shi san jie zhong liao bu you yi ren Sanmei); there is Samadhi of going from one Buddha land to another (Cong yi fo guo dao yi fo guo Sanmei); there is Samadhi of ensuring the Dharma never ceases wherever one is (Suo zai chu ling fa bu duanjue Sanmei); there is Samadhi of always encountering the Buddha wherever one is (Suo zai chu chang yu fo xiangyu Sanmei); there is Samadhi of sitting and observing the great armies, great fires, great floods, and great winds of the ten directions without fear, abiding and teaching within them (Zuo guan shifang da bing da huo da shui da feng yu qi zhong bu kongbu xi zhu jiaodao zhi Sanmei); there is Samadhi of using only the Dharma as a vessel wherever one is (Suo zai chu dan yi fa zuo qi Sanmei); there are good men and good women who, upon hearing these Samadhis, immediately attain the Samadhi of dwelling in the state of non-returning (Shan nanzi shan nuren wen shi Sanmei, ji de zhu wu huan zhi xiang Sanmei). These Samadhis are vast and cannot be exhausted, therefore they are spoken of in this great assembly.
There is the nameless Samadhi (Wu ming Sanmei); there is the Samadhi of abiding in all dharmas (Zhu zhufa Sanmei); there is the Samadhi named all wisdom (Ming zhu hui Sanmei); there is the Samadhi of teaching the Dharma (Jiao fa Sanmei); there is the Samadhi of destroying Arhats and Pratyekabuddhas (Mie huai luohan pizhifo Sanmei); there is the Samadhi of Dharma treasure (Fa bao Sanmei); there is the Samadhi of upholding the nameless Dharma (Zong chi wu ming fa Sanmei); there is the Samadhi of knowing the minds of others (Zhi ren yi Sanmei); there is the Samadhi of cutting off all burdens of affliction (Duan zhu fan he Sanmei); there is the Samadhi of controlling the perception of desire (Zhi li yu jue Sanmei); there is the Samadhi of the ten powers (Shi zhong li Sanmei); there is the Samadhi of wisdom (Zhihui Sanmei); there is the Samadhi of the place where light travels (Guangming suo xing chu Sanmei); there is the Samadhi that cannot be counted (Bu ke ji Sanmei); there is the Samadhi of seeing the Dharma as a reflection in water (Jian fa shi ru shui zhong ying Sanmei); there is the Samadhi of inexhaustible pure wisdom (Bu ke jin jing hui Sanmei); there is emptiness of people, all evils are absent (Ren kong zhong e wu you)
無愿想三昧；有住禪乃到泥洹三昧；有譬若金剛無穢三昧；有無極明三昧；有度諸煩荷已盡三昧；有廣大水法三昧；有莊嚴大船三昧；有入無名三昧；有不可盡喜意三昧；有總持無忘三昧；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；有曉無所不曉三昧；有脫慧脫教三昧；有金色蓮華為現三昧；有無離無常三昧；有尊智慧無生三昧；有勇猛無所不伏三昧；有開闢諸剎三昧；有清凈于無形三昧；有無名珍寶三昧；有如海無所不受三昧；有神足廣大三昧；有彈指頃無所不及三昧。」
曇摩竭菩薩語舍利弗言：「所問慧住故曰不可極，應時聞所聞如意不自貢高，所作不妄常敬意如所教，習慧用意無所受故不失禮節，所作法不妄不亂。意如珍寶除諸老病，以意為法器也，是為樂忍辱。所思但想，諸所樂但法意，慧不有足時。所施無所惜，與無適莫。所問諦意觀，歡喜無所得。其意已悅，身體悉為輕。意不在外道，但欲聞法味及毗羅經；但欲聞漚和拘舍羅；但欲聞四平等心；但欲聞無底法。如意無異念，欲意受漚和拘舍羅；欲聞無所從生法不貪觀，但欲慈度之；欲知無常聲；欲知寂然之意；欲知空復空；欲知無想生死及佈施。
【現代漢語翻譯】 現代漢語譯本： 有無愿想三昧（一種禪定狀態，沒有願望和想法）；有住禪乃至泥洹三昧（從安住禪定到涅槃的禪定）；有譬若金剛無穢三昧（如同金剛般堅固純凈的禪定）；有無極明三昧（無限光明的禪定）；有度諸煩荷已盡三昧（度過所有煩惱重擔的禪定）；有廣大水法三昧（如廣大水域般的禪定）；有莊嚴大船三昧（以莊嚴的大船為象徵的禪定）；有入無名三昧（進入無名狀態的禪定）；有不可盡喜意三昧（喜悅之意無窮無盡的禪定）；有總持無忘三昧（總持一切，永不忘失的禪定）；有在冥悉令明三昧（在黑暗中也能使一切明亮的禪定）；有所樂悉樂三昧（所有快樂都能體驗的禪定）；有慈行三昧（以慈悲為行的禪定）；有凈大哀三昧（清凈廣大的悲憫禪定）；有入等心三昧（進入平等心的禪定）；有出等心三昧（從平等心中出來的禪定）；有名已脫未脫三昧（名為解脫但尚未完全解脫的禪定）；有光明所從來處三昧（光明所從來的地方的禪定）；有曉無所不曉三昧（明白一切，無所不知的禪定）；有脫慧脫教三昧（解脫智慧和教義的禪定）；有金色蓮華為現三昧（金色蓮花顯現的禪定）；有無離無常三昧（不離無常的禪定）；有尊智慧無生三昧（尊重智慧，無生滅的禪定）；有勇猛無所不伏三昧（勇猛精進，無所不降伏的禪定）；有開闢諸剎三昧（開闢所有佛土的禪定）；有清凈于無形三昧（在無形中保持清凈的禪定）；有無名珍寶三昧（無名珍寶般的禪定）；有如海無所不受三昧（如大海般容納一切的禪定）；有神足廣大三昧（神通廣大，行動迅速的禪定）；有彈指頃無所不及三昧（在彈指間就能到達任何地方的禪定）。
曇摩竭菩薩（Dharmagatabodhisattva）對舍利弗（Sariputra）說：『所問的智慧安住，所以說是不可窮盡的，隨時聽聞所聞，如意而不自高自大，所作所為不虛妄，常懷敬意，如所教導，學習智慧，用心而不執著，所以不失禮節，所作的法不虛妄不混亂。意念如珍寶，能去除各種衰老疾病，以意念作為法的容器，這就是樂於忍辱。所思所想，都專注於法意，智慧沒有滿足的時候。所施捨的，沒有吝惜，給予時不分親疏。所問的，以真實的意念觀察，歡喜而無所得。心意已經喜悅，身體都感到輕安。心意不在外道，只想聽聞佛法的滋味以及毗羅經（Vairochana Sutra）；只想聽聞漚和拘舍羅（Upakosala）；只想聽聞四平等心（Four Immeasurable Minds）；只想聽聞無底法（Bottomless Dharma）。心意沒有其他的念頭，想要接受漚和拘舍羅（Upakosala）的教導；想要聽聞無所從來生的法，不貪婪地觀看，只想用慈悲來度化；想要知道無常的聲音；想要知道寂然的意境；想要知道空復空的道理；想要知道無想的生死以及佈施。』
【English Translation】 English version: There is the Samadhi (state of meditative consciousness) of no wish and no thought; there is the Samadhi of abiding in meditation, even up to Nirvana; there is the Samadhi like a diamond, without impurity; there is the Samadhi of infinite light; there is the Samadhi of having crossed over all burdens of affliction; there is the Samadhi of vast water Dharma; there is the Samadhi of adorning a great ship; there is the Samadhi of entering the nameless; there is the Samadhi of inexhaustible joy; there is the Samadhi of total retention without forgetting; there is the Samadhi of making everything bright in the darkness; there is the Samadhi of delighting in all that is pleasing; there is the Samadhi of compassionate conduct; there is the Samadhi of pure great sorrow; there is the Samadhi of entering equanimity; there is the Samadhi of emerging from equanimity; there is the Samadhi named 'already liberated, not yet liberated'; there is the Samadhi of the source from which light comes; there is the Samadhi of understanding everything without exception; there is the Samadhi of liberation from wisdom and liberation from teaching; there is the Samadhi of a golden lotus appearing; there is the Samadhi of not being separated from impermanence; there is the Samadhi of honoring wisdom and non-birth; there is the Samadhi of courageously subduing everything; there is the Samadhi of opening up all Buddha-lands; there is the Samadhi of being pure in the formless; there is the Samadhi of nameless jewels; there is the Samadhi of receiving everything like the sea; there is the Samadhi of vast spiritual power; there is the Samadhi of reaching everywhere in the snap of a finger.
Dharmagatabodhisattva (Dharmagatabodhisattva) said to Sariputra (Sariputra), 'The wisdom that is asked about abides, therefore it is said to be inexhaustible. At any time, hearing what is heard, being as one wishes without being arrogant or conceited, what is done is not false, always holding respect, as taught, learning wisdom, using the mind without attachment, therefore not losing etiquette, the Dharma that is done is not false or confused. The mind is like a jewel, able to remove all kinds of aging and sickness, using the mind as a vessel for the Dharma, this is delighting in patience. What is thought about is only focused on the meaning of the Dharma, wisdom has no time of satisfaction. What is given is without stinginess, giving without discrimination. What is asked about, observe with a true mind, rejoicing without attainment. The mind is already pleased, the body feels light and at ease. The mind is not in external paths, only wanting to hear the taste of the Buddha's teachings and the Vairochana Sutra (Vairochana Sutra); only wanting to hear Upakosala (Upakosala); only wanting to hear the Four Immeasurable Minds (Four Immeasurable Minds); only wanting to hear the Bottomless Dharma (Bottomless Dharma). The mind has no other thoughts, wanting to receive the teachings of Upakosala (Upakosala); wanting to hear the Dharma of no birth from anywhere, not greedily watching, only wanting to liberate with compassion; wanting to know the sound of impermanence; wanting to know the state of stillness; wanting to know the principle of emptiness upon emptiness; wanting to know the birth and death of no thought and giving.'
一切不欲聞，但欲聞音樂，隨樂十方中，忠信以作正，降伏諸欲根。」
曇摩竭菩薩從坐起，正衣服，白佛言：「菩薩已得寶如來三昧，自然所為，眾慧已具，便得三寶。何等為三寶？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，音響亦不在中，亦不在外。菩薩於是坐，悉遙說十方諸菩薩事，十方諸菩薩亦無來到彼者，彼亦無往者如是！」
佛語曇摩竭菩薩：「已得陀鄰尼門；譬如持弓弩布矢，在所欲射無所不到。菩薩持一慧入萬慧，靡所不至如是！」
佛言曇摩竭菩薩：「若乃見阿須倫欲興兵時，彈指頃兵便到二十八天，中間無空缺，菩薩以次第九以下，說法時如是！」
如來菩薩語舍利弗言：「凈者貪慾消伏，其意無貪慾者是不可盡，其諸惡意者不能復亂，其意護于惡意，是故不可盡；其意瞋恚有形欲貪高，諸所不可索可作者，菩薩常欲護是意，知不可盡去，無瞻諸垢，當知是意不可盡；護者不令懈怠，當知其意不可盡；其狂亂者輕已法護之，當知是意不可極；無智慧者欲護之，當知其意不可極；一切以法施與以法脫之，當知其意不
【現代漢語翻譯】 現代漢語譯本 『一切都不想聽，只想聽音樂，隨著音樂傳向十方，以忠誠和信任作為正道，降伏各種慾望的根源。』
曇摩竭（Dharmagataka）菩薩從座位上站起，整理好衣服，對佛說：『菩薩已經獲得了寶如來三昧（Ratnatathāgata-samādhi），自然而然地行動，具備了各種智慧，便能獲得三寶。什麼是三寶呢？第一，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，他的身體卻遍在十方，他的身體也不在十方。第二，菩薩在這裡坐著，分身顯現在十方諸佛面前，他的身體也不在十方諸佛面前坐。第三，譬如山中呼喊的回聲，回聲既不在山中，也不在山外。菩薩在這裡坐著，卻能遙遠地說著十方諸菩薩的事情，十方諸菩薩也沒有來到這裡的，這裡也沒有前往那裡的，就是這樣！』
佛告訴曇摩竭（Dharmagataka）菩薩：『你已經獲得了陀鄰尼門（dhāraṇī-mukha，總持之門）；譬如拿著弓弩發射箭矢，想要射向哪裡沒有不能到達的。菩薩持有一種智慧進入萬種智慧，沒有不能到達的地方，就是這樣！』
佛告訴曇摩竭（Dharmagataka）菩薩：『如果看見阿須倫（Asura，阿修羅）想要興兵的時候，彈指之間軍隊便到達二十八天，中間沒有空缺，菩薩依次從第九層以下，說法的時候也是這樣！』
如來菩薩告訴舍利弗（Śāriputra）說：『清凈的人貪慾消退降伏，他的意念沒有貪慾是不可窮盡的，那些惡意不能再次擾亂，他的意念守護著惡意，所以不可窮盡；他的意念瞋恚有形，慾望貪婪高漲，那些不可尋求卻可以做到的事情，菩薩常常想要守護這個意念，知道不可窮盡而去除，不看任何污垢，應當知道這個意念不可窮盡；守護意念不令懈怠，應當知道他的意念不可窮盡；那些狂亂的人輕視已有的法而守護它，應當知道這個意念不可窮盡；沒有智慧的人想要守護它，應當知道他的意念不可窮盡；一切都用法來施與，用法來解脫，應當知道他的意念不』
【English Translation】 English version 『I do not wish to hear anything, but only wish to hear music, following the music in all ten directions, with loyalty and trust as the right path, subduing the roots of all desires.』
Then Dharmagataka Bodhisattva rose from his seat, adjusted his robes, and said to the Buddha: 『The Bodhisattva has already attained the Ratnatathāgata-samādhi (寶如來三昧, Samadhi of the Treasure Thus Come One), acting naturally, possessing all wisdom, and thus attains the Three Jewels. What are the Three Jewels? First, it is like a reflection in water, the reflection is neither in the water nor outside the water. The Bodhisattva sits here, yet his body is present in all ten directions, and his body is also not in all ten directions. Second, the Bodhisattva sits here, yet his emanations appear before the Buddhas in all ten directions, and his body is also not sitting before the Buddhas in all ten directions. Third, it is like an echo in the mountains, the echo is neither inside the mountain nor outside. The Bodhisattva sits here, yet he speaks remotely of the affairs of the Bodhisattvas in all ten directions, and the Bodhisattvas in all ten directions have not come here, nor has this place gone there, just like that!』
The Buddha said to Dharmagataka Bodhisattva: 『You have already attained the dhāraṇī-mukha (陀鄰尼門, gate of dharani); it is like holding a bow and arrow, shooting wherever one desires, there is nowhere one cannot reach. The Bodhisattva holds one wisdom and enters into ten thousand wisdoms, there is nowhere he cannot reach, just like that!』
The Buddha said to Dharmagataka Bodhisattva: 『If one sees an Asura (阿須倫, demigod) wanting to raise an army, in the snap of a finger the army will arrive at the twenty-eight heavens, with no gaps in between. The Bodhisattva, in order from the ninth level downwards, speaks the Dharma in this way!』
The Tathagata Bodhisattva said to Śāriputra (舍利弗): 『For the pure one, greed is subdued and extinguished, his mind without greed is inexhaustible, those evil intentions cannot disturb him again, his mind protects against evil intentions, therefore it is inexhaustible; his mind has tangible anger, desire and greed are high, those things that cannot be sought but can be done, the Bodhisattva always wants to protect this mind, knowing it is inexhaustible and removing it, not looking at any defilements, one should know that this mind is inexhaustible; protecting the mind and not letting it be lazy, one should know that his mind is inexhaustible; those who are mad and confused despise the existing Dharma and protect it, one should know that this mind is inexhaustible; those without wisdom want to protect it, one should know that his mind is inexhaustible; everything is given with the Dharma and liberated with the Dharma, one should know that his mind is not』
可盡；欲教一切人皆令為功德，當知其意不可盡極。」
如來語舍利弗言：「菩薩有四法。何等為四？一者、意作陀鄰尼行不可盡。二者、陀鄰尼行不可盡。三者、教一切人是不可盡。四者、不厭學問故陀鄰尼不可盡。」
如來菩薩復語舍利弗：「復有四事不可極。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極。如是為不可極。」
如來菩薩語舍利弗：「復有八法不可盡。何等為八？一者、無我之語不可極。二者、無作之極想不可極。三者、寂寞泥洹之語不可極。四者、菩薩所度不可極。五者、大海流水無有懈惓不可極。六者、眾惡無垢不可極。七者、苦痛之聲不可極。八者、去來之想不可極。是為八法。所度無主不可極。」
如來菩薩語舍利弗：「復有九法不可極。何等為九法？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、十方菩薩從一佛剎土，飛到一佛剎土不可極。六者、六波羅蜜不可極。七者、三昧不可極。八者、過於泥洹亦如化視之無極。九者、三界不可極。是為九法不可極。」
如來語舍利弗言：「菩薩有三十二寶。何謂
【現代漢語翻譯】 現代漢語譯本 『可以窮盡；想要教導所有人都讓他們行功德，應當知道這種想法是無法完全實現的。』
如來告訴舍利弗（Śāriputra）：『菩薩有四種法。是哪四種呢？第一，以意念修持陀鄰尼（dhāraṇī，總持）行是無法窮盡的。第二，陀鄰尼行是無法窮盡的。第三，教導一切人是無法窮盡的。第四，不厭倦學習，因此陀鄰尼是無法窮盡的。』
如來菩薩又告訴舍利弗：『還有四件事是無法窮盡的。第一，上脫和中脫是無法窮盡的。第二，四匹馬拉的路是無法窮盡的。第三，可意的國王是無法窮盡的。第四，十二因緣（dvādaśāṅga-pratītyasamutpāda）沒有主宰是無法窮盡的。這些是無法窮盡的。』
如來菩薩告訴舍利弗：『還有八種法是無法窮盡的。是哪八種呢？第一，無我的說法是無法窮盡的。第二，無作的極致想法是無法窮盡的。第三，寂靜涅槃（nirvāṇa）的說法是無法窮盡的。第四，菩薩所度化的人是無法窮盡的。第五，大海流水沒有懈怠疲倦是無法窮盡的。第六，眾惡沒有垢染是無法窮盡的。第七，痛苦的聲音是無法窮盡的。第八，過去和未來的想法是無法窮盡的。這八種法，所度化的人沒有主宰是無法窮盡的。』
如來菩薩告訴舍利弗：『還有九種法是無法窮盡的。是哪九種法呢？第一，諸佛的剎土（buddhakṣetra，佛國）是無法窮盡的。第二，諸菩薩所從來的地方是無法窮盡的。第三，發阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）心的人是無法窮盡的。第四，捨棄願望而證得阿羅漢（arhat）或辟支佛（pratyekabuddha）果位的人是無法窮盡的。第五，十方菩薩從一個佛剎土飛到另一個佛剎土是無法窮盡的。第六，六波羅蜜（ṣaṭ-pāramitā，六度）是無法窮盡的。第七，三昧（samādhi，禪定）是無法窮盡的。第八，超越涅槃也如同幻化所見一樣沒有窮盡。第九，三界（trayo dhātava，欲界、色界、無色界）是無法窮盡的。這九種法是無法窮盡的。』
如來告訴舍利弗：『菩薩有三十二種寶。什麼是
【English Translation】 English version 'It can be exhausted; wanting to teach all people to make them perform meritorious deeds, one should know that this intention cannot be completely fulfilled.'
The Tathāgata (如來) said to Śāriputra (舍利弗): 'Bodhisattvas have four dharmas. What are the four? First, practicing dhāraṇī (陀鄰尼, a mnemonic device, spells, incantations) with intention cannot be exhausted. Second, the practice of dhāraṇī cannot be exhausted. Third, teaching all people cannot be exhausted. Fourth, not being weary of learning, therefore dhāraṇī cannot be exhausted.'
The Tathāgata Bodhisattva further said to Śāriputra: 'There are also four things that cannot be exhausted. First, upper liberation and middle liberation cannot be exhausted. Second, the path of four horses cannot be exhausted. Third, a pleasing king cannot be exhausted. Fourth, the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, 十二因緣) without a master cannot be completely exhausted. These are what cannot be exhausted.'
The Tathāgata Bodhisattva said to Śāriputra: 'There are also eight dharmas that cannot be exhausted. What are the eight? First, the teaching of no-self (anatta) cannot be exhausted. Second, the ultimate thought of non-action cannot be exhausted. Third, the teaching of peaceful nirvāṇa (nirvāṇa, 泥洹) cannot be exhausted. Fourth, those liberated by Bodhisattvas cannot be exhausted. Fifth, the flowing water of the great ocean without weariness cannot be exhausted. Sixth, the absence of defilement from all evils cannot be exhausted. Seventh, the sound of suffering cannot be exhausted. Eighth, thoughts of the past and future cannot be exhausted. These are the eight dharmas; those liberated without a master cannot be exhausted.'
The Tathāgata Bodhisattva said to Śāriputra: 'There are also nine dharmas that cannot be exhausted. What are the nine dharmas? First, the Buddha-fields (buddhakṣetra, 佛剎土) of all Buddhas cannot be exhausted. Second, the places from which all Bodhisattvas come cannot be exhausted. Third, those who generate the mind for anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) cannot be exhausted. Fourth, those who abandon their vows and attain the state of Arhat (arhat, 羅漢) or Pratyekabuddha (辟支佛) cannot be exhausted. Fifth, Bodhisattvas from the ten directions flying from one Buddha-field to another Buddha-field cannot be exhausted. Sixth, the six pāramitās (ṣaṭ-pāramitā, 六波羅蜜) cannot be exhausted. Seventh, samādhi (三昧, concentration) cannot be exhausted. Eighth, surpassing nirvāṇa is also like a vision of illusion, without end. Ninth, the three realms (trayo dhātava, 三界) cannot be exhausted. These are the nine dharmas that cannot be exhausted.'
The Tathāgata said to Śāriputra: 'Bodhisattvas have thirty-two treasures. What are
三十二寶？一者、其心不著愛慾，是忍辱不可極，是即為寶。二者、不起是我、非我亦無所造，是故忍辱不可極，是即為寶。三者、不念一切善惡，是為忍辱不可極，是即為寶。四者、不恒心意於一切，是為忍辱不可極，是即為寶。五者、不瞋怒向於一切人，是為忍辱不可極，是即為寶。六者、不懷念他人亂惡，是為忍辱不可極，是即為寶。七者、亦不妄嬈人有所擊，是為忍辱不可極，是即為寶。八者、不調戲于大會中，是為忍辱不可極，是即為寶。九者、自護護他人身，是為忍辱不可極，是即為寶。十者、若貧窮者給護之後不從有所悕望，是為忍辱不可極，是即為寶。十一者、自護不隨惡知識不隨眾會，是為忍辱不可極，是即為寶。十二者、無愛慾意于身於他人身，是為忍辱不可極，是即為寶。十三者、不起諸想，無念于菩薩如彈指頃，是為忍辱不可極，是即為寶。十四者、護功德莊嚴身相，是為忍辱不可極，是即為寶。十五者、信作善不離於三昧，是為忍辱不可極，是即為寶。十六者、口不妄語，是為忍辱不可極，是即為寶。十七者、心凈，是為忍辱不可極，是即為寶。十八者、堅住善知識世世與相隨不捨，不於他處說其過失，不說之惡，是為忍辱不可極，是即為寶。十九者、自挍計他人有惡者我亦有惡，是為忍
【現代漢語翻譯】 現代漢語譯本： 三十二寶是什麼？ 一、內心不執著于愛慾，這是忍辱到了極點，這就是寶。 二、不生起『我』的觀念，也沒有任何造作，所以忍辱到了極點，這就是寶。 三、不思念一切善與惡，這是忍辱到了極點，這就是寶。 四、不把心意恒常放在一切事物上，這是忍辱到了極點，這就是寶。 五、不向任何人發怒，這是忍辱到了極點，這就是寶。 六、不懷念他人所作的混亂邪惡之事，這是忍辱到了極點，這就是寶。 七、也不隨意去擾亂或攻擊他人，這是忍辱到了極點，這就是寶。 八、不在大眾集會中戲弄他人，這是忍辱到了極點，這就是寶。 九、自己守護也守護他人的身體，這是忍辱到了極點，這就是寶。 十、如果救濟貧窮的人之後，不期望任何回報，這是忍辱到了極點，這就是寶。 十一、自己守護，不跟隨惡知識（指引人作惡的人），不參與惡人聚集的場所，這是忍辱到了極點，這就是寶。 十二、對於自己或他人的身體，都沒有愛慾之心，這是忍辱到了極點，這就是寶。 十三、不生起各種妄想，對於菩薩（覺悟的有情）沒有絲毫的雜念，哪怕像彈指一瞬間，這是忍辱到了極點，這就是寶。 十四、守護以功德莊嚴的身相，這是忍辱到了極點，這就是寶。 十五、相信行善，並且不離開三昧（專注的狀態），這是忍辱到了極點，這就是寶。 十六、口中不說虛妄之語，這是忍辱到了極點，這就是寶。 十七、內心清凈，這是忍辱到了極點，這就是寶。 十八、堅定地與善知識（指引人向善的人）生生世世相隨不捨，不在其他地方說他們的過失，不說他們的壞話，這是忍辱到了極點，這就是寶。 十九、自己反省，如果他人有惡行，我也可能有惡行，這是忍
【English Translation】 English version: What are the thirty-two treasures? First, the mind is not attached to love and desire; this is the ultimate forbearance, and this is a treasure. Second, not arising the thought of 'I' and 'mine', and without any fabrication; therefore, forbearance is ultimate, and this is a treasure. Third, not thinking of all good and evil; this is the ultimate forbearance, and this is a treasure. Fourth, not constantly focusing the mind on everything; this is the ultimate forbearance, and this is a treasure. Fifth, not directing anger towards anyone; this is the ultimate forbearance, and this is a treasure. Sixth, not harboring thoughts of others' chaotic and evil deeds; this is the ultimate forbearance, and this is a treasure. Seventh, also not recklessly disturbing or attacking others; this is the ultimate forbearance, and this is a treasure. Eighth, not teasing others in large gatherings; this is the ultimate forbearance, and this is a treasure. Ninth, protecting oneself and also protecting the bodies of others; this is the ultimate forbearance, and this is a treasure. Tenth, if after giving aid to the poor, not expecting anything in return; this is the ultimate forbearance, and this is a treasure. Eleventh, protecting oneself, not following evil teachers (those who lead people to do evil), and not participating in gatherings of evil people; this is the ultimate forbearance, and this is a treasure. Twelfth, having no desire for one's own body or the bodies of others; this is the ultimate forbearance, and this is a treasure. Thirteenth, not arising various deluded thoughts, and having no distracting thoughts about Bodhisattvas (enlightened beings), even for the time it takes to snap one's fingers; this is the ultimate forbearance, and this is a treasure. Fourteenth, protecting the body adorned with the merits of virtue; this is the ultimate forbearance, and this is a treasure. Fifteenth, believing in doing good and not departing from Samadhi (a state of concentration); this is the ultimate forbearance, and this is a treasure. Sixteenth, not speaking false words; this is the ultimate forbearance, and this is a treasure. Seventeenth, having a pure mind; this is the ultimate forbearance, and this is a treasure. Eighteenth, steadfastly staying with good teachers (those who guide people towards good) lifetime after lifetime, not abandoning them, not speaking of their faults in other places, and not speaking ill of them; this is the ultimate forbearance, and this is a treasure. Nineteenth, reflecting on oneself, if others have evil deeds, I may also have evil deeds; this is
辱不可極，是即為寶。二十者、所念無有邪即覺，是為忍辱不可極，是即為寶。二十一者、軟心和意，是為忍辱不可極，是即為寶。二十二者、護惡人令心不起，是為忍辱不可極，是即為寶。二十三者、生於諸天教導諸天，是為忍辱不可極，是即為寶。二十四者、生天上世間教兩道中不更三惡道，是為忍辱不可極，是即為寶。二十五者、具足諸種好，是為忍辱不可極，是即為寶。二十六者、得音如梵天聲，是為忍辱不可極，是即為寶。二十七者、脫淫怒癡，是為忍辱不可極，是即為寶。二十八者、不于諸色與名，是為忍辱不可極，是即為寶。二十九者、所作功德不著，但欲起眾法耳，是為忍辱不可極。是即為寶。三十者、降伏諸外道，是為忍辱不可極，是即為寶。三十一者、已出於眾侯中，是為忍辱不可極，是即為寶。三十二者、具足諸佛法使不傷毀，是為忍辱不可極，是即為寶。」
如來菩薩語舍利弗：「菩薩有三十二事，為寶，如所入。何謂三十二事？一者、欲入響、欲入觀、無所觀，是即為寶。二者、欲入心、離心、於心無主，是即寶。三者、欲入身求脫本無脫者，是即寶。四者、不入十二因緣無有住者，是即寶。五者、欲入斷，離於不斷，是即寶。六者、欲入無常，視之無形，是即寶。七者、欲入無名
【現代漢語翻譯】 現代漢語譯本 辱罵不會達到極限，這就是珍寶。第二十，所思所念沒有邪念就是覺悟，這就是忍辱沒有極限，這就是珍寶。第二十一，心懷柔軟，意念平和，這就是忍辱沒有極限，這就是珍寶。第二十二，保護作惡之人，使他們不起惡念，這就是忍辱沒有極限，這就是珍寶。第二十三，生於諸天（devās，天神）之中，教導諸天，這就是忍辱沒有極限，這就是珍寶。第二十四，生於天上和人間，在這兩條道路中輪迴，不再墮入三惡道（three evil destinies），這就是忍辱沒有極限，這就是珍寶。第二十五，具備各種美好的相貌，這就是忍辱沒有極限，這就是珍寶。第二十六，獲得如梵天（Brahmā，印度教的創造神）般的聲音，這就是忍辱沒有極限，這就是珍寶。第二十七，脫離淫慾、嗔怒、愚癡，這就是忍辱沒有極限，這就是珍寶。第二十八，不執著于諸色（forms）與名（names），這就是忍辱沒有極限，這就是珍寶。第二十九，所作的功德不執著，只是想要發起各種佛法而已，這就是忍辱沒有極限，這就是珍寶。第三十，降伏各種外道（non-Buddhist religions），這就是忍辱沒有極限，這就是珍寶。第三十一，已經從各種諸侯之中脫穎而出，這就是忍辱沒有極限，這就是珍寶。第三十二，具足各種佛法，使之不受到損害和毀壞，這就是忍辱沒有極限，這就是珍寶。
如來（Tathāgata，佛的稱號）菩薩（Bodhisattva，追求覺悟的聖人）對舍利弗（Śāriputra，佛陀的十大弟子之一）說：『菩薩有三十二件事，是珍寶，就像進入其中一樣。什麼是三十二件事？第一，想要進入響（sound）、想要進入觀（observation）、沒有所觀（nothing to observe），這就是珍寶。第二，想要進入心（mind）、離開心、對於心沒有主宰，這就是珍寶。第三，想要進入身體（body），尋求脫離，本來就沒有脫離者，這就是珍寶。第四，不進入十二因緣（twelve links of dependent origination），沒有停留之處，這就是珍寶。第五，想要進入斷（cessation），脫離於不斷（non-cessation），這就是珍寶。第六，想要進入無常（impermanence），觀察它沒有形狀，這就是珍寶。第七，想要進入無名（no name）』
【English Translation】 English version 'Abuse cannot reach its limit; this is a treasure.' Twentieth, if one's thoughts are without evil, that is enlightenment; this is patience without limit; this is a treasure. Twenty-first, a soft heart and harmonious intention; this is patience without limit; this is a treasure. Twenty-second, protecting evil people and preventing evil thoughts from arising in their minds; this is patience without limit; this is a treasure. Twenty-third, being born among the devās (天神, gods) and teaching the devās; this is patience without limit; this is a treasure. Twenty-fourth, being born in the heavens and in the world, and in these two paths not falling into the three evil destinies (三惡道); this is patience without limit; this is a treasure. Twenty-fifth, possessing all kinds of good qualities; this is patience without limit; this is a treasure. Twenty-sixth, obtaining a voice like that of Brahmā (梵天, the creator god in Hinduism); this is patience without limit; this is a treasure. Twenty-seventh, escaping lust, anger, and delusion; this is patience without limit; this is a treasure. Twenty-eighth, not being attached to forms (色) and names (名); this is patience without limit; this is a treasure. Twenty-ninth, not being attached to the merits one makes, but only desiring to initiate all kinds of Dharma; this is patience without limit; this is a treasure. Thirtieth, subduing all non-Buddhist religions (外道); this is patience without limit; this is a treasure. Thirty-first, having already emerged from among all the lords; this is patience without limit; this is a treasure. Thirty-second, possessing all the Buddha-dharmas and preventing them from being harmed or destroyed; this is patience without limit; this is a treasure.'
The Tathāgata (如來, title of the Buddha) Bodhisattva (菩薩, a being who seeks enlightenment) said to Śāriputra (舍利弗, one of the Buddha's ten great disciples): 'A Bodhisattva has thirty-two things that are treasures, like entering into them. What are the thirty-two things? First, wanting to enter sound (響), wanting to enter observation (觀), having nothing to observe (無所觀); this is a treasure. Second, wanting to enter the mind (心), leaving the mind, having no master over the mind; this is a treasure. Third, wanting to enter the body (身), seeking liberation, but there is originally no one to liberate; this is a treasure. Fourth, not entering the twelve links of dependent origination (十二因緣), having no place to dwell; this is a treasure. Fifth, wanting to enter cessation (斷), being free from non-cessation (不斷); this is a treasure. Sixth, wanting to enter impermanence (無常), seeing it as having no form; this is a treasure. Seventh, wanting to enter no name (無名)'
，主離於無名，是即寶。八者、欲入寂不離於起，是即寶。九者、欲入三界，不離三界，是即寶。十者、欲入受，無所受，是即寶。十一者、欲入當來、過去，亦出當來、過去，是即寶。十二者、欲入功德，觀本末無主，是即寶。十三者、欲入空，空中空，是即寶。十四者、欲入無想，不起無想，是即寶。十五者、欲入愿，不起愿，是即寶。十六者、欲入空，離想空，是即寶。十七者、欲入三昧無有合者，所以者何？法無二法，是即寶。十八者、不以三昧有所愿生處，是即寶。十九者、三昧不為一切諸法作證，是即寶。二十者、欲入無生之道，有度者，是即寶。二十一者、欲入無生處，是即寶。二十二者、欲入不動搖處，是即寶。二十三者、欲入一切無我，不離無我，是即寶。二十四者、欲與生死初無相知者，是即寶。二十五者、欲與三昧初無所識者，是即寶。二十六者、相欲切相知者，是即寶。二十七者、欲厭欲意，是即寶。二十八者、欲入不念無有，是即寶。二十九者、欲入諸陀鄰尼門無所不總，是即寶。三十者、欲入諸所作惡，欲不為惡，是即寶。三十一者、欲入漚和拘舍羅，以意作法器，是即寶。三十二者、欲與萬事相應不相遠，是即寶。」
佛語如來：「譬如若欲入城，會從其門，欲知因緣無所諍；
【現代漢語翻譯】 現代漢語譯本 主旨在於脫離『無名』（沒有名稱的狀態），這就是珍寶。第八，想要進入寂靜涅槃而不脫離生起，這就是珍寶。第九，想要進入三界（欲界、色界、無色界），但不脫離三界，這就是珍寶。第十，想要進入感受，卻無所感受，這就是珍寶。第十一，想要進入未來、過去，也超越未來、過去，這就是珍寶。第十二，想要進入功德，觀察其根本和末梢都沒有主宰，這就是珍寶。第十三，想要進入空性，在空性中也空無所有，這就是珍寶。第十四，想要進入無想，卻不生起無想，這就是珍寶。第十五，想要進入愿，卻不生起愿，這就是珍寶。第十六，想要進入空性，脫離妄想的空性，這就是珍寶。第十七，想要進入三昧（禪定），卻沒有能與之結合的事物，為什麼呢？因為法沒有二法，這就是珍寶。第十八，不憑藉三昧而希望往生到某個地方，這就是珍寶。第十九，三昧不為一切諸法作證明，這就是珍寶。第二十，想要進入無生之道，卻有能度化眾生者，這就是珍寶。第二十一，想要進入無生之處，這就是珍寶。第二十二，想要進入不動搖之處，這就是珍寶。第二十三，想要進入一切無我，卻不脫離無我，這就是珍寶。第二十四，想要與生死最初互不相知，這就是珍寶。第二十五，想要與三昧最初互不相識，這就是珍寶。第二十六，現象想要徹底互相瞭解，這就是珍寶。第二十七，想要厭惡慾望，這就是珍寶。第二十八，想要進入不念任何事物，這就是珍寶。第二十九，想要進入諸陀鄰尼（總持）之門，無所不包容，這就是珍寶。第三十，想要進入所有所作的惡行，想要不做惡，這就是珍寶。第三十一，想要進入漚和拘舍羅（方便善巧），以意念作為法的容器，這就是珍寶。第三十二，想要與萬事相應而不疏遠，這就是珍寶。'
佛對如來說：『譬如想要進入城市，一定會從城門進入，想要了解因緣，就不會爭辯；』
【English Translation】 English version The essence lies in detaching from 'no-name' (a state without designation), that is the treasure. Eighth, wanting to enter tranquil Nirvana without detaching from arising, that is the treasure. Ninth, wanting to enter the Three Realms (Desire Realm, Form Realm, Formless Realm), but not detaching from the Three Realms, that is the treasure. Tenth, wanting to enter feeling, yet feeling nothing, that is the treasure. Eleventh, wanting to enter the future, the past, and also transcending the future, the past, that is the treasure. Twelfth, wanting to enter merit, observing that its root and branch have no master, that is the treasure. Thirteenth, wanting to enter emptiness, in emptiness also being empty of everything, that is the treasure. Fourteenth, wanting to enter non-thought, yet not arising non-thought, that is the treasure. Fifteenth, wanting to enter vow, yet not arising vow, that is the treasure. Sixteenth, wanting to enter emptiness, the emptiness detached from delusion, that is the treasure. Seventeenth, wanting to enter Samadhi (meditative absorption), yet having nothing that can combine with it, why? Because Dharma has no two Dharmas, that is the treasure. Eighteenth, not relying on Samadhi to hope to be reborn in a certain place, that is the treasure. Nineteenth, Samadhi does not act as proof for all Dharmas, that is the treasure. Twentieth, wanting to enter the path of non-birth, yet having those who can liberate beings, that is the treasure. Twenty-first, wanting to enter the place of non-birth, that is the treasure. Twenty-second, wanting to enter the place of non-wavering, that is the treasure. Twenty-third, wanting to enter all non-self, yet not detaching from non-self, that is the treasure. Twenty-fourth, wanting to initially not know anything about birth and death, that is the treasure. Twenty-fifth, wanting to initially not recognize anything about Samadhi, that is the treasure. Twenty-sixth, phenomena wanting to thoroughly understand each other, that is the treasure. Twenty-seventh, wanting to be disgusted with desire, that is the treasure. Twenty-eighth, wanting to enter not thinking of anything, that is the treasure. Twenty-ninth, wanting to enter the gates of all Dharanis (total retention), encompassing everything, that is the treasure. Thirtieth, wanting to enter all committed evil deeds, wanting to not do evil, that is the treasure. Thirty-first, wanting to enter Upaya-kausalya (skillful means), using intention as a vessel for Dharma, that is the treasure. Thirty-second, wanting to be in harmony with all things without being distant, that is the treasure.'
The Buddha said to the Tathagata: 'For example, if one wants to enter a city, one will certainly enter through the gate; if one wants to understand causes and conditions, one will not argue;'
欲知諍者不如自守；欲知不欲語言者，不如莫那中居不動者，勿得轉欲，無悕望者無所想，是故等不欲危者，當正位謂至故；欲有不與者，當自守其家，能自守者不稱說。不自高不自下者，其人已具足故。不欲咸者無而譴之者，欲有所使者，所作無所失。
「得道亦如是無癡，無癡者知本無故耳！知本無者無所失故，三世等無異。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、眼精住是色也；耳聞聲，聲識無所住；鼻聞香，香識無所住；口所識味，味亦無所住；身知細滑，識亦無所住；意不知識，識不知意，無所住。
「如本行，無有想，慧行諦，諦如我，無有我是我所，非識法見我，但見無我名者慧，不知諸所有亦不知慧。欲不知習，習不知慧，慧不知身，身不知慧。菩薩其心不離其心是非耶！」
曇摩竭菩薩白佛言：「天中天！道不與想合，為有合者無？」
佛語菩薩：「諸法不以為證，但以音響為法。譬若人吹長笛，音聲悲快與歌相入，知歌氣、笛氣合同一音出。菩薩諸三昧亦如是，諸法無生壞者，亦離於壞滅；諸化亦如是，諸念亦如是，諸覺亦如是！諸生無名離於無名；諸念無名離於無名；諸化無名離於無名；覺無諸名離於無名。無處我不想之，但無作之想為
【現代漢語翻譯】 現代漢語譯本：想要勝過爭論的人不如自我約束；想要了解那些不願多說話的人，不如像莫那（Mona，指沉默者）那樣居住在寂靜之處，不改變自己的慾望，沒有期望就不會有妄想，因此，那些不希望陷入危險的人，應當端正自己的位置，達到最終的歸宿；想要得到不屬於自己的東西，不如守護好自己的家園，能夠守護自己家園的人不會誇誇其談。不抬高自己也不貶低自己的人，他的德行已經足夠圓滿。不貪求所有的人就不會責備那些沒有給予他的人，想要有所作為的人，他的所作所為就不會有失誤。
『得道也是這樣，沒有愚癡，沒有愚癡的人知道萬法的根本是空無！知道萬法根本是空無的人就不會有任何損失，過去、現在、未來三世都是平等沒有差異的。三世沒有增減變化的人就不會執著於色法，已經不執著於色法，也就不會執著于其他一切法。眼睛看到色塵時，只是眼睛和眼識停留在色塵上；耳朵聽到聲音，聲音和意識沒有執著；鼻子聞到香味，香味和意識沒有執著；口所嚐到的味道，味道也沒有執著；身體感覺到細滑，感覺和意識也沒有執著；意識不認識意識，意識也不知道意識，都沒有執著。
『如本來的行為，沒有妄想，智慧的行為是真諦，真諦就像我一樣，沒有我，也沒有我所擁有的，不是通過意識來觀察我，只是看到沒有我的名字就是智慧，不知道一切所有，也不知道智慧。想要不知道習氣，習氣不知道智慧，智慧不知道身體，身體不知道智慧。菩薩的心難道會離開他的心的是非嗎？』
曇摩竭（Dharmagatā，菩薩名）菩薩對佛說：『世尊！道與妄想不相合，是有相合還是沒有相合呢？』
佛告訴菩薩：『諸法不是用來證明的，只是用聲音來表達法。譬如有人吹奏長笛，音聲悲傷或歡快，與歌聲相互融合，知道歌的氣息和笛子的氣息共同發出一個聲音。菩薩的各種三昧也是這樣，諸法沒有生起和壞滅，也遠離了壞滅；各種變化也是這樣，各種念頭也是這樣，各種覺悟也是這樣！各種生起沒有名稱，遠離了沒有名稱；各種念頭沒有名稱，遠離了沒有名稱；各種變化沒有名稱，遠離了沒有名稱；覺悟沒有各種名稱，遠離了沒有名稱。沒有地方我不想它，只是沒有造作的想法。』
【English Translation】 English version: Those who wish to overcome strife should rather restrain themselves; those who wish to understand those who are unwilling to speak much, should rather dwell in stillness like Mona (Mona, referring to the silent one), without changing their desires, without expectations there will be no delusions, therefore, those who do not wish to fall into danger should correct their position and reach their final destination; those who wish to obtain what does not belong to them, should rather guard their own homes well, those who can guard their own homes will not boast. Those who neither elevate themselves nor demean themselves, their virtue is already complete. Those who do not covet everything will not blame those who have not given to them, those who wish to accomplish something, their actions will not be flawed.
'Attaining the Dao is also like this, without ignorance, those without ignorance know that the root of all dharmas is emptiness! Those who know that the root of all dharmas is emptiness will not have any losses, the past, present, and future three times are equal and without difference. Those who do not increase or decrease in the three times will not be attached to form, having already not been attached to form, they will also not be attached to all other dharmas. When the eye sees form, it is only the eye and eye-consciousness dwelling on form; when the ear hears sound, sound and consciousness have no attachment; when the nose smells fragrance, fragrance and consciousness have no attachment; the taste that the mouth experiences, taste also has no attachment; the body feels smoothness, feeling and consciousness also have no attachment; consciousness does not know consciousness, consciousness also does not know consciousness, there is no attachment.
'Like original conduct, there is no delusion, the conduct of wisdom is truth, truth is like me, there is no me, nor what is possessed by me, it is not through consciousness that I am observed, but only seeing that there is no name for me is wisdom, not knowing all that exists, nor knowing wisdom. Wanting not to know habits, habits not knowing wisdom, wisdom not knowing the body, the body not knowing wisdom. Does the Bodhisattva's mind depart from the right and wrong of his mind?'
Dharmagatā (Dharmagatā, name of a Bodhisattva) Bodhisattva said to the Buddha: 'World Honored One! The Dao does not combine with delusion, is there combination or no combination?'
The Buddha told the Bodhisattva: 'Dharmas are not used to prove, but only to express the Dharma with sound. For example, when someone plays a long flute, the sound is sad or joyful, and it merges with the singing, knowing that the breath of the song and the breath of the flute together produce one sound. The Bodhisattva's various samadhis are also like this, dharmas have no arising and ceasing, and are also far from destruction; various transformations are also like this, various thoughts are also like this, various awakenings are also like this! Various arisings have no name, and are far from having no name; various thoughts have no name, and are far from having no name; various transformations have no name, and are far from having no name; awakening has no various names, and is far from having no name. There is no place where I do not think of it, but only there is no thought of creation.'
離；但已無作之作，已為作想，想行寂然，都無所著，法非欲一切皆然。」
如來正衣服白正覺言：「諸法不起，今復欲問如來，曇摩竭菩薩曏者所問：『欲決斷大疑，各還本處？』」
佛語如來：「諸法若生處無有處；若化處無有處；諸法若覺處無覺處；諸法若念處無念處。」
如來菩薩白天中天言：「生生處有生處無？化化處有化無？無念處有念無？無覺處有覺無？」
如來言：「生生復生泥洹生，是為合，怛薩阿竭意非合；生生復生不生泥洹生，是不合，怛薩阿竭意是合；化化復化泥洹化，是為合，怛薩阿竭意非合；化化復化不化泥洹化，是為不合，怛薩阿竭意是合；唸唸復念泥洹念，是為合，怛薩阿竭意非合；唸唸不念泥洹念，是不合，怛薩阿竭意是合；覺覺復覺泥洹覺，是為合，怛薩阿竭意不合；覺覺復覺不覺泥洹覺，是為不合，怛薩阿竭意是合。」
文殊菩薩說偈言：
「法者無有生， 合為一剎耳！ 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。 覺覺平等等， 所覺無所到； 所覺無常住， 是故怛薩竭。 化處無有處
【現代漢語翻譯】 離（離一切相）；但已沒有造作的行為，卻有造作的想法，想法和行為都寂靜下來，沒有任何執著，佛法並非要一切都這樣。'
如來整理好衣服，對正覺（Zhengjue，佛的別稱）說：『諸法本不生起，現在又要問如來，曇摩竭菩薩（Tannuojie Pusa）先前所問的：『要決斷大疑惑，各自回到本來的地方嗎？』
佛對如來說：『諸法若有生起之處，則無真實的處所；若有化生之處，則無真實的處所；諸法若有覺悟之處，則無真實的覺悟；諸法若有念頭生起之處，則無真實的念頭。』
如來菩薩白天中天（Baitianzhongtian，菩薩名）說：『生而又生，是有生還是無生？化而又化，是有化還是無化？無念之處，是有念還是無念？無覺之處，是有覺還是無覺？』
如來說：『生而又生，又生於涅槃（Nirvana，佛教術語，指解脫）之生，這可以認為是相合，但怛薩阿竭（Tasa Ajie，如來的另一種稱謂）的本意並非相合；生而又生，不生於涅槃之生，這可以認為是不合，但怛薩阿竭的本意是相合；化而又化，又化于涅槃之化，這可以認為是相合，但怛薩阿竭的本意並非相合；化而又化，不化于涅槃之化，這可以認為是不合，但怛薩阿竭的本意是相合；念而又念，又念于涅槃之念，這可以認為是相合，但怛薩阿竭的本意並非相合；念而又念，不念于涅槃之念，這可以認為是不合，但怛薩阿竭的本意是相合；覺而又覺，又覺于涅槃之覺，這可以認為是相合，但怛薩阿竭的本意不相合；覺而又覺，不覺于涅槃之覺，這可以認為是不合，但怛薩阿竭的本意是相合。』
文殊菩薩（Wenshu Pusa，即文殊師利菩薩）說偈語：
『法本無生滅， 聚合為一剎那！ 生了不再生， 涅槃亦是如此。 化現本無實， 化化無解脫； 化與涅槃等， 寂靜無處所。 念頭本無識， 發念因空性！ 涅槃與念等， 所念真實如此。 覺悟平等性， 所覺無所至； 所覺無常住， 是故怛薩竭。 化生之處無處所』
【English Translation】 'Separation; but there is no action of doing, yet there is the thought of doing. Thoughts and actions are silent, with no attachment whatsoever. The Dharma does not intend for everything to be this way.'
The Tathagata (Rulai, another name for the Buddha) adjusted his robes and said to Zhengjue (Zhengjue, another name for the Buddha): 'All dharmas do not arise. Now you want to ask the Tathagata again about what Tannuojie Bodhisattva (Tannuojie Pusa) asked earlier: 'Do you want to resolve great doubts and return to your original places?''
The Buddha said to the Tathagata: 'If dharmas have a place of arising, then there is no real place; if dharmas have a place of manifestation, then there is no real place; if dharmas have a place of awakening, then there is no real awakening; if dharmas have a place of thought, then there is no real thought.'
The Tathagata Bodhisattva Baitianzhongtian (Baitianzhongtian, name of a Bodhisattva) said: 'Is there arising or non-arising in arising again? Is there manifestation or non-manifestation in manifesting again? Is there thought or non-thought in the place of no-thought? Is there awakening or non-awakening in the place of no-awakening?'
The Tathagata said: 'Arising and arising again, arising in the arising of Nirvana (Nirvana, a Buddhist term referring to liberation), this can be considered as agreement, but the intention of Tasa Ajie (Tasa Ajie, another name for the Tathagata) is not agreement; arising and arising again, not arising in the arising of Nirvana, this can be considered as disagreement, but the intention of Tasa Ajie is agreement; manifesting and manifesting again, manifesting in the manifestation of Nirvana, this can be considered as agreement, but the intention of Tasa Ajie is not agreement; manifesting and manifesting again, not manifesting in the manifestation of Nirvana, this can be considered as disagreement, but the intention of Tasa Ajie is agreement; thinking and thinking again, thinking in the thinking of Nirvana, this can be considered as agreement, but the intention of Tasa Ajie is not agreement; thinking and thinking again, not thinking in the thinking of Nirvana, this can be considered as disagreement, but the intention of Tasa Ajie is agreement; awakening and awakening again, awakening in the awakening of Nirvana, this can be considered as agreement, but the intention of Tasa Ajie is not agreement; awakening and awakening again, not awakening in the awakening of Nirvana, this can be considered as disagreement, but the intention of Tasa Ajie is agreement.'
Manjushri Bodhisattva (Wenshu Pusa, i.e., Manjushri Bodhisattva) spoke in verse:
'Dharma has no birth or death, Coming together for a moment! Once born, no longer born, Nirvana is also like this. Manifestation is originally unreal, Manifestation has no liberation; Manifestation is equal to Nirvana, Silent, with no place to be found. Thought is originally without consciousness, Arising from emptiness! Nirvana is equal to thought, What is thought is truly so. Awakening is equal and even, What is awakened reaches nowhere; What is awakened is impermanent, Therefore, Tathagata. The place of manifestation has no place.'
， 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， 從空到是處； 非本無所諦， 其慧已如是。 覺不行相連， 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； 三千日月中， 所明無有上。 法有非思想， 可得還行者； 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； 清凈意無處， 所有皆悉爾！ 千歲枯樹生， 皆從發意起； 皆見大光明， 世間最無有。 虛空為音樂， 晝夜光明現； 是時及大會， 悉發菩薩意。 人民大歡欣， 皆得聞是經； 即動三千剎， 得受不動身。 寂然法為現， 無名是其應； 何況世所有， 一切皆如是。 清凈不為定， 癡慧本無現； 清癡合用本， 慧本無脫者。 三昧無所造， 一切皆如是； 菩薩住道地， 在意所從生。 五事不可親， 今墮五道中； 遠離如是行， 得佛達十方。 百日法為時， 奉行是三昧； 皆從諸剎來， 飛
【現代漢語翻譯】 現代漢語譯本 所覺知的事物沒有固定的到達之處； 如果變化沒有固定的處所，那麼一切諸法（dharma）都是如此。 產生的地方原本不存在，不生不滅才是它的歸宿； 變化的地方沒有名稱，一切都爲了達到三昧（samadhi）。 念頭產生的地方有念而實無念，從空性到達這個境界； 並非原本不存在的事物才是真諦，這種智慧已經如此。 覺知不與外相連線，覺知也不離開它的本處； 修行從覺悟中見到真諦，離開覺悟就沒有解脫。 所產生的法不會斷絕，所在之處常常如此； 在三千大千世界（Trisahasra-Mahasahasra-Lokadhatu）的日月之中，所照耀的光明沒有比它更高的。 法存在於非思非想之中，可以被修行者獲得並實踐； 對於慾望不起染污，既不是空也不是有想。 如來（Tathagata）的意念常常清凈，也不執著於法的名相； 所獲得的解脫不是永恒不變的，一切都如其本來的處所。 花香自然而來，散發之處沒有固定的處所； 清凈的意念沒有固定的處所，所有的一切都是這樣！ 千年的枯樹能夠復生，都是從發菩提心（bodhicitta）開始； 都能見到大光明，世間再沒有比這更殊勝的。 虛空就是音樂，晝夜光明顯現； 在這個時刻和大會上，都發起了菩薩（Bodhisattva）的意願。 人民大眾歡欣鼓舞，都能夠聽聞這部經典； 即刻震動三千大千世界，得到永不動搖的身體。 寂靜的法顯現出來，無名是它的迴應； 更何況世間所有的一切，一切都是如此。 清凈不是爲了禪定，愚癡和智慧原本沒有顯現； 清凈和愚癡合在一起運用，智慧的本性中沒有需要解脫的東西。 三昧（samadhi）不是人為造作的，一切都是如此； 菩薩（Bodhisattva）安住于菩提道上，意念隨其所生。 五種事物不可親近，現在墮落在五道輪迴之中； 遠離這樣的行為，成佛通達十方。 一百天的時間奉行這個三昧（samadhi）； 都從各個佛剎（Buddha-kshetra）而來，飛行而來。
【English Translation】 English version What is perceived has no fixed destination; If transformation has no specific place, then all dharmas (laws, phenomena) are like that. The place of birth originally does not exist; non-birth is its abode; The place of transformation has no name; everything is for the sake of samadhi (concentration, meditative absorption). The place of thought has thought but is essentially without thought; from emptiness, one arrives at this place; What is not originally non-existent is the true reality; such is this wisdom. Awareness does not connect with external forms; awareness does not leave its place; Practice, from awakening, sees the truth; without awakening, there is no liberation. The dharma that arises does not cease; where it is, it is always like that; In the three thousand great thousand worlds (Trisahasra-Mahasahasra-Lokadhatu), the light that shines has nothing above it. The dharma exists in non-thought and non-non-thought; it can be attained and practiced by practitioners; One does not generate defilement from desire; it is neither emptiness nor thought. The Tathagata's (Thus Come One, Buddha) mind is always pure, and does not dwell on the names of dharmas; The liberation attained is not permanent; everything is as it is in its original place. Flowers and fragrance come naturally, emanating from no fixed place; The pure mind has no fixed place; everything is like that! A thousand-year-old withered tree can revive, all starting from the arising of bodhicitta (the mind of enlightenment); All can see the great light; there is nothing more supreme in the world. The void is music, day and night light appears; At this time and in this assembly, all generate the intention of a Bodhisattva (enlightenment being). The people rejoice greatly, all able to hear this sutra; Instantly, the three thousand worlds shake, attaining an unmoving body. The silent dharma is revealed; no-name is its response; Moreover, everything in the world is like that. Purity is not for samadhi; ignorance and wisdom originally have no appearance; Purity and ignorance are used together; in the nature of wisdom, there is nothing to be liberated. Samadhi (concentration, meditative absorption) is not artificially created; everything is like that; The Bodhisattva (enlightenment being) dwells on the path of enlightenment; the mind arises from where it arises. Five things are not to be approached; now fallen into the five paths of reincarnation; Staying away from such actions, one attains Buddhahood and penetrates the ten directions. For a hundred days, practice this samadhi (concentration, meditative absorption); All come from various Buddha-kshetras (Buddha-fields), flying here.
到怛薩前。 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， 觀法有三千； 般若毗羅法， 所處無三千。 如來本發意， 愿不離十方； 常作大法國， 所處無三千。 三界及已上， 乃到忉利天； 悉阿陀那佛！ 其號天中天。 發意到其國， 須臾復來還； 摩提那菩薩， 飛到竹園中。」
舍利弗白如來言：「愿復有所問。如來所從來處剎土，何類厚薄？何如本願？何如無極國土？」
如來語舍利弗言：「本願無極，無極國中悉菩薩，無阿羅漢之名，無女人之聲。宮殿皆水精，黃金為樹，白銀為葉，珊瑚馬瑙為實，銚銚鐄鐄非世所明，諸菩薩皆生蓮華中。」
如來語舍利弗言：「舍利弗！我發願已來，所度不還，無愿不極所愿也。珍寶金銀樹木，我欲皆不欲耶！法者無起之處起愿，珍寶是非思想耶！百千億佛剎土有起愿者，今復還是無極之想愿也。」
舍利弗白如來言：「寶如來時持億萬種華來，各各異色，豈非想耶？」
如來語舍利弗：「是無形之華，但已華作法器授之耳！諸菩薩以花所竹園中者，悉已法授之，不于中愿生，持華為主，不于華中生也。」
如來語舍利弗：「若初見佛形像
【現代漢語翻譯】 現代漢語譯本 到達怛薩（Tathāgata，如來）面前。 諸天和國王們，都得見佛身； 心意非常歡喜，身體感覺輕盈。 不應當以色相來揣測，佛法有三千大千世界； 般若（Prajñā，智慧）毗羅法（Paramita，波羅蜜），所處之處超越三千大千世界。 如來最初發愿時，願力不離十方世界； 常作大法之國，所處之處超越三千大千世界。 三界以及其上，乃至忉利天（Trāyastriṃśa，三十三天）； 悉阿陀那佛（Buddha's name），其名號為天中之天。 發願前往其國，須臾之間又返回； 摩提那菩薩（Bodhisattva's name），飛到竹園之中。
舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）稟告如來說：『希望再次請問。如來您所來自的剎土（Buddhakṣetra，佛國），是何種厚薄程度？與您的本願相比如何？與無極國土相比又如何？』
如來告訴舍利弗說：『本願是無極的，無極國土中都是菩薩，沒有阿羅漢（Arhat，聲聞乘最高果位）的名號，沒有女人的聲音。宮殿都是水晶所造，黃金為樹，白銀為葉，珊瑚瑪瑙為果實，銚銚鐄鐄（形容珍寶的聲音或光澤）不是世間所能明白的，諸位菩薩都從蓮花中化生。』
如來告訴舍利弗說：『舍利弗！我自從發願以來，所度化的人都不會退轉，沒有不能實現的願望。珍寶金銀樹木，我想要或者不想要呢！佛法是沒有起始之處而生起願力的，珍寶是非思想嗎！百千億佛剎土有生起願力的人，現在又回到無極的念想願力了。』
舍利弗稟告如來說：『寶如來（Buddha's name）時，手持億萬種花朵前來，每一種顏色都不同，難道不是念想嗎？』
如來告訴舍利弗說：『那是無形的華，只是用花作為法器來授予而已！諸位菩薩用花在竹園中的，都已經用法來授予他們了，不是在其中願望化生，以持花為主，不是在花中化生。』
如來告訴舍利弗說：『如果初次見到佛的形像……』
【English Translation】 English version Arrived before Tathāgata (如來, Thus Gone One). All the devas (諸天, gods) and kings, all got to see the Buddha's body; Their minds were greatly delighted, and their bodies felt light. One should not contemplate with form, the Dharma has three thousand great chiliocosms (三千大千世界); Prajñā (般若, wisdom) Paramita (毗羅法, perfection), where it abides transcends the three thousand great chiliocosms. The Tathāgata's original aspiration, was to never leave the ten directions; Always creating great Dharma countries, where it abides transcends the three thousand great chiliocosms. The Three Realms and above, even up to Trāyastriṃśa Heaven (忉利天, Heaven of the Thirty-three); Siddhartha Buddha (悉阿陀那佛)! His name is the 'Heaven Above Heavens'. Having aspired to go to his country, in a short while, he returned; Bodhisattva (菩薩) Matinara, flew into the bamboo grove.
Śāriputra (舍利弗, one of the Buddha's chief disciples, known for his wisdom) said to the Tathāgata: 'I wish to ask again. The Buddha-land (剎土, Buddhakṣetra) from which the Tathāgata comes, what is its nature of thickness and thinness? How does it compare to your original vow? How does it compare to the limitless land?'
The Tathāgata told Śāriputra: 'The original vow is limitless, in the limitless land are all Bodhisattvas, there is no name of Arhat (阿羅漢, enlightened disciple) , there is no sound of women. The palaces are all made of crystal, gold is for trees, silver is for leaves, coral and agate are for fruits, the sounds and luster of 'yao yao huang huang' are not understood by the world, all Bodhisattvas are born from lotus flowers.'
The Tathāgata told Śāriputra: 'Śāriputra! Since I made my vow, those I have saved do not regress, there is no unfulfilled wish. Treasures, gold, silver, trees, do I want them or not! The Dharma is where there is no beginning, yet vows arise, are treasures non-conceptual thoughts! Hundreds of thousands of millions of Buddha-lands have those who make vows, now they return to the limitless thought of vows.'
Śāriputra said to the Tathāgata: 'When the Treasure Tathāgata (寶如來) came, he held hundreds of millions of kinds of flowers, each of different colors, isn't that conceptual thought?'
The Tathāgata told Śāriputra: 'Those are formless flowers, but they are used as Dharma vessels to bestow! The Bodhisattvas who are in the bamboo grove with flowers, have all been bestowed with the Dharma, they do not wish to be born within them, holding the flowers as the main thing, they are not born within the flowers.'
The Tathāgata told Śāriputra: 'If one sees the Buddha's image for the first time...'
不？」
舍利弗言：「見之。」
「人悉為佛像作禮，其佛威神無有不歸之者，其中有道威神無？」
舍利弗言：「威神在何所？」
如來言：「亦不在像中，亦不離於像，但有想者言有威神耳，觀之了無威神愿者！譬如忉利天上有樹名拘者，而華熾盛，諸天莫不愛樂者。菩薩已法為一切識可意王，作眼目耳；道者俱無，但以意作器耳！」
舍利弗言：「意者獨有主耶？」
如來言：「意者與諸法合，諸法與意合，道者無主，但以無起作主耳，是故為法器。」
如來語舍利弗：「若見化未？」
舍利弗言：「見之。」
如來言：「化道徑在何所去？來到何許？從何所來？有道路無？」
舍利弗言：「化無有道徑。」
「何知為化？」
舍利弗言：「但見化成時，了不見本末，故呼之為化耳！如來化無所有。」舍利弗言：「見者不見到見耶！」
舍利弗白如來言：「無所見。何等為見者？」
如來答言：「諸想如化是為見；未起法如化是為見；未來法無有名是為見；無造法是為見；未作法是為見；無有造化者是故見；但作無名之想是為見；但作無造之化是為見。」
舍利弗言：「云何，於是見中為有往來無？」
【現代漢語翻譯】 現代漢語譯本 『不（否定的疑問）？』
舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）言：『見之。』
『人們都為佛像作禮，佛的威神之力沒有不歸於佛像的，其中有道的威神之力嗎？』
舍利弗（Śāriputra）言：『威神之力在何處？』
如來（Tathāgata，佛陀的稱號之一，意為「如實而來者」）言：『也不在佛像中，也不離開佛像，只是有想法的人說有威神之力罷了，觀察它實際上沒有威神之力！譬如忉利天（Trāyastriṃśa，佛教宇宙觀中的欲界第二天）上有一棵樹名叫拘者（Kuja），花朵繁盛，諸天沒有不喜愛它的。菩薩（Bodhisattva，立志成佛的修行者）以佛法作為一切意識所喜愛的國王，作為眼目和耳朵；修道者完全沒有這些，只是用意念作為工具罷了！』
舍利弗（Śāriputra）言：『意念是唯一的主宰嗎？』
如來（Tathāgata）言：『意念與諸法（dharma，構成世界的基本元素）結合，諸法（dharma）與意念結合，修道者沒有主宰，只是以不起唸作為主宰，因此意念是佛法的工具。』
如來（Tathāgata）告訴舍利弗（Śāriputra）：『你見過幻化嗎？』
舍利弗（Śāriputra）言：『見過。』
如來（Tathāgata）言：『幻化的道路在哪裡消失？來到哪裡？從哪裡來？有道路嗎？』
舍利弗（Śāriputra）言：『幻化沒有道路。』
『你如何知道那是幻化？』
舍利弗（Śāriputra）言：『只是見到幻化形成的時候，完全不見其本末，所以稱之為幻化！如來的幻化一無所有。』舍利弗（Śāriputra）言：『見者不見到見嗎！』
舍利弗（Śāriputra）稟告如來（Tathāgata）說：『無所見。什麼是見者？』
如來（Tathāgata）回答說：『各種想法如幻化一般，這就是見；未生起的法如幻化一般，這就是見；未來法沒有名稱，這就是見；沒有造作的法，這就是見；未作的法，這就是見；沒有造化者，所以能見；只是產生沒有名稱的想法，這就是見；只是產生沒有造作的幻化，這就是見。』
舍利弗（Śāriputra）言：『那麼，在這見中，有往來嗎？』
【English Translation】 English version 『No?』
Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) said, 『I have seen it.』
『People all bow to Buddha images, and the Buddha's majestic power invariably belongs to them. Is there majestic power in the Dao (the path or the way)?』
Śāriputra said, 『Where does the majestic power reside?』
The Tathāgata (one of the titles of the Buddha, meaning 'the one who has thus come') said, 『It is neither in the image nor apart from the image. It is only those who have thoughts who say there is majestic power. Observing it, there is actually no majestic power! For example, in the Trāyastriṃśa Heaven (the second heaven in the desire realm in Buddhist cosmology), there is a tree named Kuja, and its flowers are flourishing, and all the devas (gods) love it. The Bodhisattva (a being who aspires to become a Buddha) uses the Dharma (the teachings of the Buddha) as the king that all consciousness desires, as eyes and ears; those who practice the Dao have none of these, but only use intention as a tool!』
Śāriputra said, 『Is intention the sole master?』
The Tathāgata said, 『Intention combines with all dharmas (the basic elements that constitute the world), and all dharmas combine with intention. Those who practice the Dao have no master, but only take non-arising as the master. Therefore, intention is a tool of the Dharma.』
The Tathāgata said to Śāriputra, 『Have you seen an illusion?』
Śāriputra said, 『I have seen it.』
The Tathāgata said, 『Where does the path of illusion disappear? Where does it go? Where does it come from? Is there a path?』
Śāriputra said, 『Illusion has no path.』
『How do you know it is an illusion?』
Śāriputra said, 『Only when the illusion is formed do we see it, and we do not see its beginning or end, so we call it an illusion! The Tathāgata's illusion is without anything.』 Śāriputra said, 『Does the seer not see the seeing?』
Śāriputra said to the Tathāgata, 『There is nothing seen. What is the seer?』
The Tathāgata answered, 『All thoughts are like illusions, this is seeing; the Dharma that has not arisen is like an illusion, this is seeing; the future Dharma has no name, this is seeing; the Dharma that is not created is seeing; the Dharma that is not made is seeing; there is no creator, therefore there is seeing; only creating a thought without a name is seeing; only creating an illusion without creation is seeing.』
Śāriputra said, 『Then, in this seeing, is there coming and going?』
如來答言：「故無往來者，已故為是見，設使有往來者，是不為是見，是為到見耳！如來見事。」
寶如來三昧經卷上 大正藏第 15 冊 No. 0637 佛說寶如來三昧經
佛說寶如來三昧經卷下
東晉天竺三藏祇多蜜譯
舍利弗問如來言：「乃有斷法輪者無？」
如來答舍利弗言：「菩薩若已見無形之門，是為已斷輪門，已空可缺，其脫無脫者可致於空。譬若空無所不入。何以故？睹無有處用，是故無所不入，用脫于本故，其輪不轉故。」
曇摩竭菩薩白如來菩薩言：「諸新學者摩訶薩，我欲令得是法定。」
如來答曇摩竭菩薩言：「欲得是三昧者，當行九法。何等九法？一者、當定十方天下人悉令作菩薩。二者、見諸惡意令心了不起，是為定。三者、視五道勤苦悉欲得脫之，是為定。四者、癡涂于其中不起吾我，是為定意。五者、視諸冥悉令明，是為定意。六者、所作功德悉令不失，是為定。七者、視十方天下人皆令為等，是為定意。八者、觀當來過去諸可意王，勿令復使有作之識，是為定。九法者、悉使千億佛剎土人悉不動轉者，是為定意。菩薩從是疾得三昧。」
彌勒菩薩問如來言：「今日敢來在會者，何所菩薩不發阿耨多羅三耶三菩心？」
【現代漢語翻譯】 現代漢語譯本 如來回答說：『如果說沒有往來，那是因為已經故去才會有這種看法。假設有往來，那這種看法就是不正確的，這只是到達的見解罷了！如來是洞察事物的。』
《寶如來三昧經》捲上 大正藏第15冊 No. 0637 佛說寶如來三昧經
《佛說寶如來三昧經》卷下
東晉天竺三藏祇多蜜（Jiduomi）譯
舍利弗（Sariputra）問如來說：『難道有斷法輪（Dharmacakra）的人嗎？』
如來回答舍利弗說：『菩薩如果已經見到無形之門，這就是已經斷了輪門，已經空寂可以捨棄，其解脫是無解脫的，可以達到空。譬如空無所不入。為什麼呢？因為看到沒有可用之處，所以無所不入，因為從根本上解脫，所以輪不再轉動。』
曇摩竭（Tammakhada）菩薩對如來說：『對於新學的摩訶薩（Mahasattva），我希望讓他們得到這種法。』
如來回答曇摩竭菩薩說：『想要得到這種三昧（Samadhi）的人，應當修行九種法。是哪九種法呢？第一，應當使十方天下的人都發愿成為菩薩（Bodhisattva）。第二，見到各種惡意，內心瞭然不起念，這是定。第三，看到五道（Five realms）的勤苦，都希望他們能夠解脫，這是定。第四，對於癡迷愚昧的人，不起我執，這是定意。第五，看到各種黑暗，都使之光明，這是定意。第六，所做的功德都使之不失，這是定。第七，看待十方天下的人都使之平等，這是定意。第八，觀察當來過去各種如意的國王，不要讓他們再生起造作之識，這是定。第九，使千億佛剎（Buddhaksetra）土的人都不動搖，這是定意。菩薩從這裡可以迅速得到三昧。』
彌勒（Maitreya）菩薩問如來說：『今天敢來參加法會的人中，有哪些菩薩沒有發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi）？』
【English Translation】 English version The Tathagata (Rulai) answered, 'If there is no coming and going, it is because one has already passed away that this view arises. If there were coming and going, then this view would be incorrect; it would merely be a view of arrival! The Tathagata sees things as they are.'
The Sutra of the Samadhi of the Jewel Tathagata, Volume 1 Taisho Tripitaka Volume 15, No. 0637 The Buddha Speaks the Sutra of the Samadhi of the Jewel Tathagata
The Sutra Spoken by the Buddha on the Samadhi of the Jewel Tathagata, Volume 2
Translated by the Tripiṭaka Master Jiduomi (Gita Mitra) of Tianzhu (India) during the Eastern Jin Dynasty
Sariputra (舍利弗) asked the Tathagata (如來), 'Are there those who sever the Dharma wheel (法輪)?'
The Tathagata (如來) answered Sariputra (舍利弗), 'If a Bodhisattva (菩薩) has already seen the gate of the formless, this is considered to have severed the wheel gate, already empty and able to be relinquished. Its liberation is without liberation, able to attain emptiness. It is like emptiness, which penetrates everywhere. Why? Because seeing that there is no place for use, therefore it penetrates everywhere, because it is liberated from the root, therefore the wheel does not turn.'
The Bodhisattva (菩薩) Tammakhada (曇摩竭) said to the Tathagata (如來), 'For the newly learning Mahasattvas (摩訶薩), I wish to enable them to attain this Dharma.'
The Tathagata (如來) answered the Bodhisattva (菩薩) Tammakhada (曇摩竭), 'Those who wish to attain this Samadhi (三昧) should practice nine Dharmas. What are the nine Dharmas? First, one should resolve to make all people in the ten directions become Bodhisattvas (菩薩). Second, upon seeing various evil intentions, the mind clearly does not arise, this is Dhyana (定). Third, seeing the diligent suffering of the five realms (五道), one wishes for them to be liberated, this is Dhyana (定). Fourth, towards those who are deluded and ignorant, one does not give rise to ego, this is Dhyana-intention (定意). Fifth, seeing all darkness, one makes it bright, this is Dhyana-intention (定意). Sixth, one ensures that the merits one makes are not lost, this is Dhyana (定). Seventh, one regards all people in the ten directions as equal, this is Dhyana-intention (定意). Eighth, observing the agreeable kings of the past and future, do not let them give rise to consciousness of action again, this is Dhyana (定). Ninth, making the people of billions of Buddha-lands (佛剎) not waver, this is Dhyana-intention (定意). Bodhisattvas (菩薩) can quickly attain Samadhi (三昧) from this.'
The Bodhisattva (菩薩) Maitreya (彌勒) asked the Tathagata (如來), 'Among those who dare to come to the assembly today, which Bodhisattvas (菩薩) have not generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心)?'
佛語彌勒：「往昔沙樓陀佛時，我初發意學，悉為眾垢所蓋，不得大慧。但聞菩薩謂發意，當至其處起想識空，不得善知識，不逮漚和拘舍羅，遠離善知識，為欲王所欺，可意王斷。如是令我失波羅蜜失意，沒六十二劫后，與法自然佛會，斷我諸可，便得還本，即得樂於空中住。斷諸可根，即見慧門，便得無動之形，從是轉行便斷法輪。是時從正覺，受是三昧，雖六十二劫發意，於法無益。后與自然法佛會，便得大樹更初發意。我發意時，有九十億人善男子善女人亦初發意，如是為阿耨多羅三耶三菩心。」
彌勒自謂：「如來發意有幾事？」
如來言：「有九法。何等為九？一者、遠離眾會寂然。二者、得善知識從受法不失。三者、遠惡知識。四者、當遠離五事：一者、惡沙門；二者、婆羅門；三者、黃門；四者、惡牛惡馬惡蛇多毒，不當與從事，未得道頃令人入泥犁中，當遠離之；五者、初發意求羅漢、辟支佛心者當遠之。五者當覺眾魔事，不當與共事也。六者、但當於夢見說深法。七者、但為法發意不在飯。八者、不當數聚會有所悕望人飯食。九者、當等心於十方，當等心於三昧，于佛坐不恐怖。是為菩薩九法發意。」
佛現寶如來三昧時，有六萬諸愛慾天子皆得是三昧。是時空中飛
【現代漢語翻譯】 現代漢語譯本 佛告訴彌勒菩薩：『過去在沙樓陀佛（Śālarudbuddha）住世時，我最初發心學習佛法，但被各種煩惱塵垢所覆蓋，無法獲得大智慧。只是聽聞菩薩說發菩提心，應當到某個地方觀想諸法空性，但沒有遇到好的善知識，沒有獲得方便善巧（upāya-kauśalya），遠離了善知識，又被國王所欺騙，被可意王（Manoratha-rāja）所斷絕。這樣使我失去了波羅蜜（pāramitā），失去了正念，沉淪了六十二劫之後，與法自然佛（Dharmanirjāta-buddha）相遇，斷除了我所有的障礙，便恢復了本性，從而樂於安住在空中。斷除了諸煩惱的根本，便見到了智慧之門，便獲得了不動搖的形體，從此開始修行便斷除了法輪。當時從正覺（samyak-saṃbuddha）處，接受了這個三昧（samādhi），雖然六十二劫前就已發心，但對於佛法沒有益處。後來與自然法佛相遇，便像在大樹下重新開始發心一樣。我發心的時候，有九十億善男子善女人也同時初發菩提心，這樣是爲了阿耨多羅三耶三菩提（anuttarā-samyak-saṃbodhi）心。』 彌勒菩薩自己問道：『如來發菩提心有哪幾件事需要注意？』 如來回答說：『有九種方法。哪九種呢？第一，遠離大眾集會，保持寂靜。第二，得到善知識，從善知識那裡接受佛法而不丟失。第三，遠離惡知識。第四，應當遠離五種事物：第一，惡劣的沙門（śrāmaṇa）；第二，婆羅門（brāhmaṇa）；第三，黃門（paṇḍaka）；第四，兇惡的牛、惡馬、惡蛇，它們含有劇毒，不應當與它們交往，在沒有得道之前，它們會使人墮入泥犁（naraka）之中，應當遠離它們；第五，最初發心只求阿羅漢（arhat）、辟支佛（pratyekabuddha）的人，應當遠離他們。第五，應當覺察各種魔事，不應當與魔事共同行事。第六，只應當在夢中宣說甚深佛法。第七，只為佛法發心，而不是爲了飲食。第八，不應當經常聚集在一起，對別人的飯食有所希望。第九，應當以平等心對待十方，應當以平等心對待三昧，對於佛的座位不感到恐怖。這就是菩薩發菩提心的九種方法。』 佛顯現寶如來三昧（Ratna-tathāgata-samādhi）時，有六萬諸位耽於愛慾的天子都獲得了這個三昧。當時在空中飛舞。
【English Translation】 English version The Buddha said to Maitreya (Maitreya): 'In the past, during the time of Śālarudbuddha (Śālarudbuddha), I initially aspired to learn, but I was covered by all kinds of defilements and could not attain great wisdom. I only heard the Bodhisattvas say that when generating the Bodhi mind, one should go to a certain place to contemplate the emptiness of all dharmas, but I did not encounter good spiritual friends, nor did I attain skillful means (upāya-kauśalya), I was far from good spiritual friends, and I was deceived by the king, cut off by Manoratha-rāja (Manoratha-rāja). Thus, I lost the pāramitā (pāramitā), lost mindfulness, and after sinking for sixty-two kalpas, I met Dharmanirjāta-buddha (Dharmanirjāta-buddha), cut off all my obstacles, and then restored my original nature, thus enjoying dwelling in the air. Cutting off the roots of all afflictions, I saw the gate of wisdom, and then obtained an unmoving form, and from then on, practicing, I cut off the Dharma wheel. At that time, from the Samyak-saṃbuddha (samyak-saṃbuddha), I received this samādhi (samādhi), although I had aspired sixty-two kalpas ago, it was of no benefit to the Dharma. Later, I met Nirjāta-buddha, and then it was like initially aspiring under a big tree. When I aspired, ninety billion good men and good women also initially aspired to Bodhi mind, and this was for the sake of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi).' Maitreya (Maitreya) himself asked: 'What are the things to pay attention to when the Tathāgata (Tathāgata) generates the Bodhi mind?' The Tathāgata (Tathāgata) replied: 'There are nine methods. What are the nine? First, stay away from public gatherings and remain silent. Second, obtain good spiritual friends and receive the Dharma from them without losing it. Third, stay away from evil spiritual friends. Fourth, one should stay away from five things: first, evil śrāmaṇa (śrāmaṇa); second, brāhmaṇa (brāhmaṇa); third, paṇḍaka (paṇḍaka); fourth, fierce cows, evil horses, and evil snakes, which contain poison, should not be associated with, before attaining the Way, they will cause people to fall into naraka (naraka), and should be kept away from them; fifth, those who initially aspire only to seek arhat (arhat) and pratyekabuddha (pratyekabuddha) should be kept away from them. Fifth, one should be aware of various demonic affairs and should not act together with them. Sixth, one should only speak of the profound Dharma in dreams. Seventh, one should only aspire for the Dharma, not for food. Eighth, one should not gather together frequently and have hope for other people's food. Ninth, one should treat the ten directions with an equal mind, and one should treat samādhi (samādhi) with an equal mind, and not be afraid of the Buddha's seat. These are the nine methods for a Bodhisattva to generate the Bodhi mind.' When the Buddha manifested the Ratna-tathāgata-samādhi (Ratna-tathāgata-samādhi), sixty thousand heavenly beings who were addicted to love and desire all obtained this samādhi (samādhi). At that time, flying in the air.
天悉共善之：「快哉！愛慾天子得聞是三昧。」
彌勒白佛言：「是諸天子得是三昧巍巍尊，自是其主發意？持佛威神耶？」
佛言：「是諸天子前後供養舍利大須彌山，無益於泥洹，今得是三昧，前功德悉滅壞。所以者何？三昧無名處、三昧無想處、三昧無念處、三昧無形處、三昧無識處、三昧無威神處、三昧無有結行求脫處、三昧清凈處、三昧是不到彼彼至是處、三昧無有是相非想處、三昧無有造作處、三昧於化無形處、三昧無生死不斷無處，但有名耳；三昧但有響耳，三昧但有音耳，三昧但有開慧之處，慧無所生處，三昧無作器處，是故三昧不可壞滅。
「如是處，三昧無出入治處，三昧亦無作識處、三昧無有起行處、三昧不受眾味受處、三昧無形處、三昧無出入欲處、三昧不定諸法處、三昧無生處、三昧無應處、三昧寂然處、三昧無動處、三昧無邊幅處。是三昧不可壞敗，若有壞敗三昧，是大癡根生之門也，故不壞敗。」
如來語舍利弗言：「有五不直，不當與從事。何等為五？一者、不當處法有二。二者、不當于所起。三者、不當視諸法是作非作，無有名之者。四者、不當于當來過去有所見。五者、諸法不可斷。是為五法。菩薩摩訶薩得無去來之作者，疾可發阿耨多羅三耶三菩心
【現代漢語翻譯】 現代漢語譯本 天悉共善之（Tiansi Gongshanzhi，人名）說：『太好了！愛慾天子（Aiyu Tianzi，欲界第六天的天主）能聽到這種三昧（Sanmei，佛教中的一種禪定狀態）。』
彌勒（Mile，未來佛）問佛說：『這些天子（Tianzi，天神）得到這種三昧（Sanmei）如此尊貴，是他們自己發願的？還是憑藉佛的威神力呢？』
佛說：『這些天子（Tianzi）過去供養舍利（Sheli，佛陀或高僧火化后的遺物）堆成的大須彌山（Xumi Shan，佛教宇宙觀中的中心山），對於涅槃（Niewan，佛教追求的解脫境界）沒有幫助，現在得到這種三昧（Sanmei），之前的功德全部滅壞。為什麼呢？因為三昧（Sanmei）是無名處、三昧（Sanmei）是無想處、三昧（Sanmei）是無念處、三昧（Sanmei）是無形處、三昧（Sanmei）是無識處、三昧（Sanmei）是無威神處、三昧（Sanmei）是沒有結縛而尋求解脫之處、三昧（Sanmei）是清凈處、三昧（Sanmei）是不到彼岸而到達此處、三昧（Sanmei）是沒有是相非想之處、三昧（Sanmei）是沒有造作之處、三昧（Sanmei）在變化中沒有形體之處、三昧（Sanmei）是沒有生死相續之處，只是一個名稱罷了；三昧（Sanmei）只是一個響聲罷了，三昧（Sanmei）只是一個聲音罷了，三昧（Sanmei）只是一個開啟智慧之處，智慧沒有產生之處，三昧（Sanmei）沒有造作工具之處，所以三昧（Sanmei）不可破壞。』
『像這樣的地方，三昧（Sanmei）沒有出入治理之處，三昧（Sanmei）也沒有造作意識之處，三昧（Sanmei）沒有發起行為之處，三昧（Sanmei）不接受各種味道的感受之處，三昧（Sanmei）沒有形體之處，三昧（Sanmei）沒有出入慾望之處，三昧（Sanmei）不是決定諸法之處，三昧（Sanmei）沒有產生之處，三昧（Sanmei）沒有迴應之處，三昧（Sanmei）是寂靜之處，三昧（Sanmei）是不動之處，三昧（Sanmei）沒有邊際之處。這種三昧（Sanmei）不可破壞，如果有人破壞三昧（Sanmei），那是大癡之根生起之門，所以不可破壞。』
如來（Rulai，佛的稱號之一）對舍利弗（Shelifu，佛陀的十大弟子之一）說：『有五種不正直的行為，不應當與它們交往。哪五種呢？第一，不應當在法中有兩種看法。第二，不應當在所起之處有所執著。第三，不應當把諸法看作是造作或非造作，而沒有名稱。第四，不應當對未來和過去有所見解。第五，諸法不可斷滅。這就是五種法。菩薩摩訶薩（Pusa Mohesa，發大心的修行者）得到無去無來的作者，很快就能發起阿耨多羅三藐三菩提心（Anuoduoluo Sanmiaosanputi Xin，無上正等正覺之心）。』
【English Translation】 English version Tiansi Gongshanzhi (name of a person) said: 'Wonderful! The Aiyu Tianzi (Lord of the Paranirmita-vasavartin Heaven, the sixth heaven of the desire realm) is able to hear this Samadhi (Sanmei, a state of meditative consciousness in Buddhism).'
Maitreya (Mile, the future Buddha) asked the Buddha: 'These Tianzi (devas, celestial beings) who have attained this Samadhi (Sanmei) so venerable, is it by their own volition? Or is it by the power of the Buddha's majestic spirit?'
The Buddha said: 'These Tianzi (devas) in the past made offerings of Sharira (Sheli, relics of the Buddha or eminent monks after cremation) piled up into a great Mount Sumeru (Xumi Shan, the central mountain in Buddhist cosmology), which was of no benefit to Nirvana (Niewan, the state of liberation sought in Buddhism). Now that they have attained this Samadhi (Sanmei), all their previous merits are destroyed. Why? Because Samadhi (Sanmei) is a place without name, Samadhi (Sanmei) is a place without thought, Samadhi (Sanmei) is a place without mind, Samadhi (Sanmei) is a place without form, Samadhi (Sanmei) is a place without consciousness, Samadhi (Sanmei) is a place without majestic spirit, Samadhi (Sanmei) is a place without bondage seeking liberation, Samadhi (Sanmei) is a place of purity, Samadhi (Sanmei) is a place of not reaching the other shore but arriving at this shore, Samadhi (Sanmei) is a place without the aspect of neither perception nor non-perception, Samadhi (Sanmei) is a place without fabrication, Samadhi (Sanmei) is a place without form in transformation, Samadhi (Sanmei) is a place without the continuous cycle of birth and death, it is merely a name; Samadhi (Sanmei) is merely a sound, Samadhi (Sanmei) is merely a voice, Samadhi (Sanmei) is merely a place for opening wisdom, a place where wisdom does not arise, Samadhi (Sanmei) is not a place for making tools, therefore Samadhi (Sanmei) cannot be destroyed.'
'In such a place, Samadhi (Sanmei) has no place for governing entry and exit, Samadhi (Sanmei) also has no place for creating consciousness, Samadhi (Sanmei) has no place for initiating action, Samadhi (Sanmei) does not receive the experience of various tastes, Samadhi (Sanmei) has no form, Samadhi (Sanmei) has no place for entering and exiting desires, Samadhi (Sanmei) is not a place for determining all dharmas, Samadhi (Sanmei) has no place of arising, Samadhi (Sanmei) has no place of response, Samadhi (Sanmei) is a place of stillness, Samadhi (Sanmei) is a place of non-movement, Samadhi (Sanmei) has no boundaries. This Samadhi (Sanmei) cannot be destroyed, if someone destroys Samadhi (Sanmei), it is the gate for the root of great ignorance to arise, therefore it cannot be destroyed.'
The Tathagata (Rulai, one of the titles of the Buddha) said to Shariputra (Shelifu, one of the Buddha's ten great disciples): 'There are five dishonest behaviors, one should not associate with them. What are the five? First, one should not have two views on the Dharma. Second, one should not be attached to the place where things arise. Third, one should not view all dharmas as fabricated or non-fabricated, without a name. Fourth, one should not have views about the future and the past. Fifth, all dharmas cannot be cut off. These are the five dharmas. A Bodhisattva-Mahasattva (Pusa Mohesa, a practitioner with great aspiration) who attains the creator of no coming and no going, can quickly arouse the Anuttara-samyak-sambodhi-citta (Anuoduoluo Sanmiaosanputi Xin, the mind of unsurpassed perfect enlightenment).'
。」
須菩提白佛言：「若有于苦於樂者，不言離苦樂，是即為二法，不字為菩薩。菩薩者不中離、不止離、不脫離。中無所離於所作、遠無作之為作、所起如幻耳！以幻說幻之中無名，如是亦不從法得度者亦不離法。得度脫者于脫中復脫，是為無有主者，但有住名耳！于字無知名者，是為法輪斷。舍利弗！法輪自本清無所有，誰有斷法輪者？」
如來語舍利弗言：「不知輪有處者，是即為斷。」
佛語如來言：「貪可法者是生死根，滅法者亦為無結之作也。無作之作是為不離作，離貪諸可即為無有斷。有無貪不起是即道；無可無不可，是即道；無生不生，是即道；無識不識，是即道；無死不死，是即道；無斷不斷，是即道；無遠不遠，是即道；諸可不可，是即道；所住無想離於無想，是即道；所念無念，是即道；所說無所說，是即道；泥洹無滅離於無滅，是即道；泥洹無形離於無形，是即道；泥曰滅盡無所盡，是即道；法自寂然離於寂然，諸法無可不有所失，是即道；于慧離本，是即道；非名非想，是即道；所明無所明，是即道；于明冥無想知者，是即道；癡慧無想入者，是即道；于道無有得道者，即是道；若苦若樂無想識者，是即道；所起無所想想，是即道；于清無難易，是即道；所度無有主
【現代漢語翻譯】 現代漢語譯本： 須菩提（Subhuti）對佛說：『如果有人執著于苦和樂，卻不說是脫離苦樂，這就是二法（二元對立），不能稱之為菩薩（Bodhisattva）。菩薩不執著于脫離，不止於脫離，不完全脫離。在所作的事情中沒有什麼是需要脫離的，遠離無為而去做事，所產生的一切都如幻象一般！用幻象來解釋幻象，其中沒有名稱可言，這樣也不會從法（Dharma）中得到解脫，也不會脫離法。得到解脫的人在解脫中再次解脫，這就是沒有主宰者，只有住于名稱而已！對於沒有名稱的字，這就是法輪（Dharmachakra）斷滅。舍利弗（Sariputra）！法輪從根本上來說是清凈空無所有的，誰又能斷滅法輪呢？』 如來（Tathagata）對舍利弗說：『不知道輪的處所，這就是斷滅。』 佛對如來說：『貪戀可執著的法是生死輪迴的根本，滅除法也是一種無所執著的行為。無所執著的行為就是不脫離行為，脫離貪戀一切可執著之物就是沒有斷滅。有和無都不生起就是道（Dao）；無可無不可，就是道；無生不生，就是道；無識不識，就是道；無死不死，就是道；無斷不斷，就是道；無遠不遠，就是道；一切可與不可，就是道；所住之處沒有思慮，脫離沒有思慮，就是道；所念之處沒有念頭，就是道；所說之處沒有所說，就是道；涅槃（Nirvana）沒有滅盡，脫離沒有滅盡，就是道；涅槃沒有形狀，脫離沒有形狀，就是道；涅槃滅盡沒有什麼是可以滅盡的，就是道；法自身寂靜，脫離寂靜，一切法沒有什麼是可以不失去的，就是道；在智慧上脫離根本，就是道；非名非想，就是道；所明之處沒有所明，就是道；對於明和暗沒有思慮和知覺，就是道；愚癡和智慧沒有思慮可以進入，就是道；在道中沒有得到道的人，就是道；如果苦和樂沒有思慮和知覺，就是道；所產生的一切沒有所思所想，就是道；對於清凈沒有難易，就是道；所度化之處沒有主宰者』
【English Translation】 English version: Subhuti said to the Buddha: 'If there are those who cling to suffering and pleasure, and do not speak of being apart from suffering and pleasure, that is the dualistic dharma (twofoldness), and they cannot be called Bodhisattvas. Bodhisattvas do not cling to separation, do not stop at separation, and do not completely separate. In what is done, there is nothing to separate from; being far from non-action and yet acting, all that arises is like an illusion! Using illusion to explain illusion, there is no name within it; thus, one neither attains liberation from the Dharma nor separates from the Dharma. Those who attain liberation are liberated again within liberation; this is to be without a master, but only to have a name to dwell in! For a word without a name, this is the breaking of the Dharma wheel (Dharmachakra). Sariputra! The Dharma wheel is fundamentally pure and without anything; who can break the Dharma wheel?' The Tathagata said to Sariputra: 'Not knowing where the wheel is located, that is to break it.' The Buddha said to the Tathagata: 'Greed for the Dharma that can be grasped is the root of birth and death; destroying the Dharma is also an action without attachment. Action without attachment is not being apart from action; being apart from greed for all that can be grasped is to have no cessation. When being and non-being do not arise, that is the Dao; nothing is impossible, that is the Dao; no birth, not birth, that is the Dao; no consciousness, not consciousness, that is the Dao; no death, not death, that is the Dao; no cessation, not cessation, that is the Dao; no distance, not distance, that is the Dao; all that is possible and impossible, that is the Dao; where one dwells without thought, being apart from no-thought, that is the Dao; where one thinks without thought, that is the Dao; where one speaks without speaking, that is the Dao; Nirvana (Nirvana) without extinction, being apart from no-extinction, that is the Dao; Nirvana without form, being apart from no-form, that is the Dao; Nirvana extinguished without anything to be extinguished, that is the Dao; the Dharma itself is silent, being apart from silence, all dharmas have nothing that cannot be lost, that is the Dao; in wisdom being apart from the root, that is the Dao; neither name nor thought, that is the Dao; where one illuminates without illuminating, that is the Dao; for light and darkness without thought and knowledge, that is the Dao; ignorance and wisdom without thought to enter, that is the Dao; in the Dao there is no one who attains the Dao, that is the Dao; if suffering and pleasure are without thought and consciousness, that is the Dao; all that arises without thought and imagination, that is the Dao; for purity without difficulty or ease, that is the Dao; where one delivers without a master.'
，是即道；所至無想者，是即道；諸法非名離於非名，是即道；菩薩所度如流水，是即道；于名無轉者，是即道。佛已三昧成度如人意，以萬物自莊嚴，但莊嚴無形耳！但莊嚴到見耳！但莊嚴諸可意王！但莊嚴是想非想耳！」
如來問事竟，文殊師利菩薩白佛言：「三十六天人悉會者，乃有幾人持受是三昧？」
佛語文殊師利菩薩言：「諸會者，非但天人敢來會者，悉得是三昧悉當作佛，悉當受十方，悉當斷五道勤苦，如今日會。」
時，諸菩薩聞佛授與莂，八十億諸天及人，悉得無所從生法，住虛空中去地三百丈，觀身上萬千億香華，下為正覺作禮。
阿樓菩薩、阿提菩薩從坐起，白佛：「是諸受莂菩薩，即住虛空中去地三百丈，觀身上華好妙，是華從何所來？」
佛言菩薩：「譬青本青本自白，以雜色著之，隨青黃赤黑悉見其色。如是所以諸色悉現者，但用帛本凈故，但用青黃赤黑，本亦復凈。故現於色，亦不入帛，帛亦不入色，但用本俱凈故現之色耳！諸得莂菩薩觀身上雜種華者亦如是！菩薩亦不在華；華亦不在菩薩許。但諸天及人，得斷無念法，慧作明凈故，便有華現耳！用華凈故便現耳！如是無住者而成諸功德，有住想行者開生死之門。
「阿羅漢、辟支佛所已由遠
【現代漢語翻譯】 現代漢語譯本：『是』即是道；到達無所思之處，即是道；諸法超越名稱，脫離非名稱，即是道；菩薩所度化眾生如流水般不斷，即是道；對於名稱沒有執著，即是道。佛陀以三昧成就度化眾生，如人意所愿，以萬物自身莊嚴，但這種莊嚴是無形的！這種莊嚴到達所見之處！這種莊嚴是諸可意之王！這種莊嚴是想非想之處！」
如來問事完畢，文殊師利菩薩稟告佛陀說：「三十六天的人都來集會，其中有多少人能夠接受並持守這個三昧？」
佛陀告訴文殊師利菩薩說：「所有來集會的人，不僅僅是天人敢來集會，都能夠得到這個三昧，都將成佛，都將接受十方供養，都將斷除五道輪迴的勤苦，如同今日的集會一樣。」
當時，諸位菩薩聽到佛陀授記，八十億諸天及人，都證得無所從來之法，停留在虛空中，距離地面三百丈，觀看身上萬千億的香華，降下為正覺佛陀作禮。
阿樓菩薩（A Lou, meaning name of a Bodhisattva）、阿提菩薩（A Ti, meaning name of a Bodhisattva）從座位上站起，稟告佛陀：「這些接受授記的菩薩，停留在虛空中，距離地面三百丈，觀看身上華的美好，這些華是從哪裡來的？」
佛陀告訴菩薩們：「譬如青色的布料，原本是白色的，用各種顏色染上去，隨著青黃赤黑，都能顯現出相應的顏色。像這樣各種顏色都能顯現出來，是因為布料的底色是乾淨的，是因為青黃赤黑這些顏色，本身也是乾淨的。所以才能顯現出顏色，顏色也不會進入布料，布料也不會進入顏色，只是因為底色和顏色本身都是乾淨的，所以才能顯現出顏色！這些得到授記的菩薩，觀看身上各種各樣的華，也是如此！菩薩不在華中；華也不在菩薩那裡。只是因為諸天及人，能夠斷除無念之法，智慧變得明凈，所以才會有華顯現出來！因為華是清凈的，所以才顯現出來！像這樣無所住著，才能成就各種功德，有住著之想和行為的人，就會開啟生死之門。
『阿羅漢（A Luo Han, meaning Arhat）、辟支佛（Pi Zhi Fo, meaning Pratyekabuddha）所行之路已經很遠了。
【English Translation】 English version: 'Is' is the path; reaching where there is no thought is the path; all dharmas are beyond names, detached from non-names, is the path; the beings Bodhisattvas liberate are like a flowing stream, is the path; those who have no attachment to names, is the path. The Buddha accomplishes liberation through Samadhi, as one wishes, adorning oneself with all things, but this adornment is formless! This adornment reaches where one sees! This adornment is the king of all that is pleasing! This adornment is the realm of neither thought nor non-thought!'
After the Thus Come One (Tathagata) finished asking about these matters, Manjushri Bodhisattva (Wen Shu Shi Li, meaning Manjushri Bodhisattva) said to the Buddha, 'Of all the people from the thirty-six heavens who have gathered here, how many will receive and uphold this Samadhi?'
The Buddha said to Manjushri Bodhisattva, 'All those who have gathered here, not only those from the heavens who dare to come, will all attain this Samadhi, will all become Buddhas, will all receive offerings from the ten directions, will all cut off the suffering of the five paths of reincarnation, just like this gathering today.'
At that time, when the Bodhisattvas heard the Buddha's prediction, eighty billion gods and humans all attained the Dharma of non-origination, stayed in the empty space three hundred 'zhang' (丈, a unit of length) above the ground, and watched billions of fragrant flowers on their bodies, descending to pay homage to the Fully Enlightened Buddha.
A Lou Bodhisattva (A Lou, meaning name of a Bodhisattva) and A Ti Bodhisattva (A Ti, meaning name of a Bodhisattva) rose from their seats and said to the Buddha, 'These Bodhisattvas who have received predictions, staying in the empty space three hundred 'zhang' above the ground, are watching the beauty of the flowers on their bodies. Where do these flowers come from?'
The Buddha said to the Bodhisattvas, 'For example, a piece of blue cloth, originally white, is dyed with various colors. Depending on whether it is dyed blue, yellow, red, or black, it will show the corresponding color. The reason why all these colors can appear is because the base of the cloth is clean, and because the colors blue, yellow, red, and black are also clean. Therefore, the colors can appear, but the colors do not enter the cloth, and the cloth does not enter the colors. It is only because the base and the colors are both clean that the colors appear! It is the same for the Bodhisattvas who have received predictions and are watching the various kinds of flowers on their bodies! The Bodhisattva is not in the flower; the flower is not in the Bodhisattva. It is only because the gods and humans can cut off the Dharma of non-thought, and their wisdom becomes clear and pure, that the flowers appear! Because the flowers are pure, they appear! In this way, without dwelling, one can accomplish all kinds of merits. Those who have thoughts and actions based on dwelling open the gate of birth and death.'
'The path already traveled by Arhats (A Luo Han, meaning Arhat) and Pratyekabuddhas (Pi Zhi Fo, meaning Pratyekabuddha) is far away.'
五道者，但有十見。何等十見？一者、見諸功德悉言脫者，是為倒見。二者、見五道勤苦欲取泥洹，是為倒見。三者、見厭萬物無主欲疾離之，是為倒見。四者、求安本自無本，是為倒見。五者、欲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，身中火自出，火無處起想，出身中火自燒煮，故知生死不斷，是為倒見。七者、未自無盡，是故為倒見。八者、但欲時欲于泥洹盡之成，惡亦無主反欲滅之，是故倒見。九者、所施與不發十方人意，但欲法不斷，是故倒見。十者、于苦於樂不等凈行言有二法，是故倒見。十事倒見。」
佛語阿惟阿樓菩薩、摩提菩薩：「今諸天及人，皆是阿訶耨佛時人也。今我悉莂之者，亦於六萬佛所受是三昧，今故復於我記莂之耳！卻後若干億萬歲，我法斷絕。是今日會發意，當有四十萬人，持住於法轉不退輪，令法不斷絕，當護持法至使各得佛，故法不斷如今日會時。是諸發意者若干千歲，我弟子當共壞我法，若惡沙門，若男子女人！」
須菩提白正覺言：「何所菩薩以何等行護法令不斷絕？」
佛語賢者須菩提：「諸四十萬菩薩，悉住第八已下，於法無煩荷之想，是即為已護持法，令十方不斷。」
須菩提白佛言：「何等為壞法者？愿天中天
【現代漢語翻譯】 現代漢語譯本： 五道之人，共有十種顛倒見解。是哪十種顛倒見解呢？第一，認為一切功德都能使人解脫，這是顛倒見。第二，認為五道中的勤苦修行是爲了進入涅槃（Nirvana），這是顛倒見。第三，認為厭惡萬物，覺得它們沒有主宰，想要迅速離開，這是顛倒見。第四，尋求安穩，但安穩本身沒有根本，這是顛倒見。第五，想要脫離無間地獄（Avici Hell），進入無處可去的境界，世間本無出路卻不停尋求，這是顛倒見。第六，阿羅漢（Arhat）進入涅槃時，身體中自然生出火焰，認為這火焰沒有起處，是身體中的火焰在焚燒自身，因此認為生死不會斷絕，這是顛倒見。第七，認為自我沒有窮盡，因此是顛倒見。第八，只想在涅槃時將惡完全滅盡，但惡也沒有主宰，反而想要滅絕它，因此是顛倒見。第九，所施捨的物品不能啓發十方眾生的心意，只希望佛法不中斷，因此是顛倒見。第十，對於苦和樂不能平等看待，認為清凈修行有兩種不同的方法，因此是顛倒見。以上就是十種顛倒見。 佛告訴阿惟阿樓菩薩（Avaivartika Bodhisattva）、摩提菩薩（Mati Bodhisattva）說：『現在所有的天人和人類，都是阿訶耨佛（Arhan Buddha）時期的人。現在我為他們授記，也是因為他們在過去六萬尊佛那裡接受過這種三昧（Samadhi），現在又在我這裡再次接受授記！在若干億萬年後，我的佛法將會斷絕。今天法會上發願的人中，將會有四十萬人，他們將秉持佛法，轉動不退轉法輪（Irreversible Wheel of Dharma），使佛法不中斷，他們將護持佛法，直到各自成佛，所以佛法才不會像今天法會後那樣斷絕。這些發願的人在若干千年后，我的弟子將會共同破壞我的佛法，無論是邪惡的比丘（Bhikkhu），還是男子女人！』 須菩提（Subhuti）向正覺（Sammasambuddha）佛陀稟告說：『什麼樣的菩薩以什麼樣的行為來護持佛法，使佛法不中斷絕呢？』 佛告訴賢者須菩提說：『這四十萬菩薩，都安住于第八地菩薩以下，對於佛法沒有煩惱和負擔的想法，這就是已經護持佛法，使佛法在十方世界不中斷絕。』 須菩提向佛稟告說：『什麼樣的人是破壞佛法的人呢？愿天中天（Devatideva）為我解說。』
【English Translation】 English version: Those in the five realms have ten inverted views. What are these ten inverted views? First, seeing all merits as leading to liberation is an inverted view. Second, seeing the diligent efforts in the five realms as a means to attain Nirvana (Nirvana) is an inverted view. Third, seeing the aversion to all things, feeling they have no master, and wanting to quickly leave them is an inverted view. Fourth, seeking peace, but peace itself has no foundation, is an inverted view. Fifth, wanting to escape from Avici Hell (Avici Hell) and enter a realm where there is nowhere to go, seeking an escape in a world where there is no escape, is an inverted view. Sixth, when an Arhat (Arhat) enters Nirvana, fire naturally arises from the body, thinking that this fire has no origin, and that the fire in the body is burning itself, thus believing that birth and death will not cease, is an inverted view. Seventh, believing that the self is inexhaustible is an inverted view. Eighth, only wanting to completely extinguish evil at the time of Nirvana, but evil also has no master, and instead wanting to annihilate it, is therefore an inverted view. Ninth, the offerings given do not inspire the minds of beings in the ten directions, but only hoping that the Dharma will not be interrupted, is therefore an inverted view. Tenth, not regarding suffering and happiness equally, and saying that there are two different methods for pure practice, is therefore an inverted view. These are the ten inverted views. The Buddha told Avaivartika Bodhisattva (Avaivartika Bodhisattva) and Mati Bodhisattva (Mati Bodhisattva): 'All the gods and humans now are people from the time of Arhan Buddha (Arhan Buddha). Now I am bestowing predictions upon them because they received this Samadhi (Samadhi) from sixty thousand Buddhas in the past, and now they are receiving predictions from me again! After countless millions of years, my Dharma will be cut off. Among those who make vows at today's assembly, there will be four hundred thousand people who will uphold the Dharma, turn the Irreversible Wheel of Dharma (Irreversible Wheel of Dharma), so that the Dharma will not be interrupted, they will protect the Dharma until they each become Buddhas, so the Dharma will not be cut off like after today's assembly. Several thousand years after these vow-makers, my disciples will jointly destroy my Dharma, whether they are evil Bhikkhus (Bhikkhu), or men and women!' Subhuti (Subhuti) said to the Sammasambuddha (Sammasambuddha) Buddha: 'What kind of Bodhisattvas use what kind of practices to protect the Dharma so that it will not be interrupted?' The Buddha told the wise Subhuti: 'These four hundred thousand Bodhisattvas all abide below the eighth stage of Bodhisattva, and have no thought of trouble or burden regarding the Dharma, this is already protecting the Dharma, so that the Dharma will not be interrupted in the ten directions.' Subhuti said to the Buddha: 'What kind of people are those who destroy the Dharma? May the Devatideva (Devatideva) explain it to me.'
解之。」
佛言：「須菩提！若有諸羅漢辟支佛，若有沙門諸天及人，起煩荷想，于慧求名，壞滅本末增減尊法。玫𤥿經言：『但好飯食為是道。』遂不知空、何所是空？但欲莊嚴剎土，非尊法者，聞佛可得求佛，亦不知法，言有二法，是為壞敗我法。」
天上尊天、阿須夷天、潘那天、子樓尼天、拘屬提天、施天、那利天諸天，白天中天言：「乞持形壽歸是持法法者，千萬劫、億萬劫無有休息時，但令我等得是三昧。」
佛言：「奉行是三昧，如其未者便是！」
佛語如來言：「後有發意行是三昧者、得是三昧者，譬如精泥洹，天上有寶諸寶中王、天上天下寶中最尊，有佛在世時乃現耳，名精泥洹珠。有得是一寶珠，持是珠著竹上、若著手中，見之四面空中，在欲得幾日雨珍寶，向莫不得如其愿者！有得精泥洹珠者，不當貪有，亦持雨三界，各令得寶如是！行是三昧亦如是！」
羅閱國王從諸群臣到佛所，為佛作禮，白佛言：「是天上之大尊！儻加大恩已度脫十方，儻持天上精泥洹珠寶，儻已雨于羅閱，令我國中人民悉得是寶。」佛便笑。
阿難正衣服，為佛作禮，白佛言：「佛不妄笑，既笑當有意。」
佛語阿難：「羅閱國王從諸群臣，欲乞得泥洹天上珠寶精泥洹珠
【現代漢語翻譯】 現代漢語譯本： 佛說：『須菩提（Subhuti）！如果有各種阿羅漢（Arhat，已證悟的聖者）、辟支佛（Pratyekabuddha，獨覺者），如果有沙門（Śrāmaṇa，出家修行者）、諸天以及人，生起對煩惱的執著，爲了智慧而追求名聲，破壞根本，顛倒增減尊貴的佛法。他們會說：『只要好好吃飯就是正道。』於是不知道什麼是空性，什麼才是真正的空性。只是想要莊嚴佛土，而不是尊重佛法的人，聽說可以通過求佛來成佛，也不知道什麼是法，說有二法，這就是破壞我的佛法。』 天上尊天（Deva，天神）、阿須夷天（Asura Deva，阿修羅天）、潘那天（Pannata Deva）、子樓尼天（Ziluni Deva）、拘屬提天（Jushuti Deva）、施天（Shi Deva）、那利天（Nali Deva）等諸天，在白天中說道：『懇請讓我們以形體和壽命來護持佛法，千萬劫、億萬劫都沒有休息的時候，只希望我們能夠得到這種三昧（Samadhi，禪定）。』 佛說：『奉行這種三昧，如果還沒有得到，就去奉行！』 佛告訴如來（Tathagata，佛的稱號）說：『將來有人發心修行這種三昧，得到這種三昧，就像精泥洹（Jingniwan，一種寶珠），天上有各種寶物，其中最珍貴的是寶中之王，天上天下所有寶物中最尊貴的，只有佛在世的時候才會出現，名字叫做精泥洹珠。如果有人得到這顆寶珠，把這顆珠子放在竹竿上，或者拿在手中，看到四面八方的空中，想要幾天降下珍寶雨，沒有不能如願的！如果有人得到精泥洹珠，不應當貪圖私有，也應當用它來降下三界（Trailokya，欲界、色界、無色界）的珍寶雨，讓每個人都得到寶物！修行這種三昧也是這樣！』 羅閱國王（King of Rajagriha）帶領著各位大臣來到佛陀的住所，向佛陀頂禮，稟告佛陀說：『您是天上最尊貴的大尊！如果能施加大恩，已經度脫了十方眾生，如果能拿著天上的精泥洹珠寶，如果能把它降雨在羅閱國，讓我國的人民都得到這件寶物。』佛陀便笑了。 阿難（Ananda，佛陀的十大弟子之一）整理好衣服，向佛陀頂禮，稟告佛陀說：『佛陀不會無緣無故地笑，既然笑了，一定有用意。』 佛陀告訴阿難：『羅閱國王帶領著各位大臣，想要乞求得到泥洹天上的珠寶精泥洹珠。』
【English Translation】 English version: The Buddha said: 'Subhuti! If there are various Arhats (Arhat, enlightened saints), Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), if there are Sramanas (Śrāmaṇa, renunciates), Devas (Deva, gods) and humans, who give rise to attachment to afflictions, seek fame through wisdom, destroy the root, and invert the increase and decrease of the venerable Dharma. They will say: 'Just eating well is the right path.' Thus, they do not know what emptiness is, what true emptiness is. They only want to adorn the Buddha lands, and those who do not respect the Dharma, hearing that Buddhahood can be attained by seeking the Buddha, also do not know what the Dharma is, saying there are two Dharmas, this is to destroy my Dharma.' The Devas (Deva, gods) of the heavens, Asura Devas (Asura Deva, Asura gods), Pannata Devas (Pannata Deva), Ziluni Devas (Ziluni Deva), Jushuti Devas (Jushuti Deva), Shi Devas (Shi Deva), Nali Devas (Nali Deva), and other Devas, said in the daytime: 'We beseech to use our form and lifespan to uphold the Dharma, for countless kalpas, hundreds of millions of kalpas without rest, only hoping that we can attain this Samadhi (Samadhi, meditative state).' The Buddha said: 'Practice this Samadhi, if you have not yet attained it, then practice it!' The Buddha told the Tathagata (Tathagata, title of the Buddha): 'In the future, if someone aspires to practice this Samadhi and attains this Samadhi, it is like the Jingniwan (Jingniwan, a kind of jewel), there are various treasures in the heavens, among which the most precious is the king of treasures, the most venerable among all treasures in the heavens and on earth, which only appears when the Buddha is in the world, named Jingniwan Pearl. If someone obtains this pearl, puts this pearl on a bamboo pole, or holds it in their hand, seeing the sky in all directions, wanting jewels to rain down for a few days, there is nothing that cannot be fulfilled as desired! If someone obtains the Jingniwan Pearl, they should not be greedy for private possession, but should also use it to rain down treasures in the three realms (Trailokya, the desire realm, the form realm, and the formless realm), so that everyone can obtain treasures! Practicing this Samadhi is also like this!' The King of Rajagriha (King of Rajagriha) led his ministers to the Buddha's residence, prostrated to the Buddha, and reported to the Buddha: 'You are the most venerable great being in the heavens! If you can bestow great grace and have already delivered beings in the ten directions, if you can hold the Jingniwan jewel of the heavens, if you can rain it down in the country of Rajagriha, so that the people of our country can all obtain this treasure.' The Buddha then smiled. Ananda (Ananda, one of the ten great disciples of the Buddha) adjusted his robes, prostrated to the Buddha, and reported to the Buddha: 'The Buddha does not smile without a reason, since you have smiled, there must be a meaning.' The Buddha told Ananda: 'The King of Rajagriha led his ministers, wanting to beg for the Jingniwan Pearl, the jewel of the heavens.'
；欲使雨之於羅閱國，國中亦樂是寶，不知如來時悉已得是寶。」
佛語羅閱王言：「見人民悉百日不食五味，但以法為味，女人悉化為男子，王見之不？」
王言：「見之。」
「悉得是三昧。」
王大歡喜，悉以身上珠寶，以散佛上及諸菩薩上，珠寶悉化成香華，虛空中住皆成行；其間悉有百千種音樂相娛樂。王見衣服如是，王便歡喜，王若干百日復不食。王白佛言：「是諸華乃從無處出生？」
佛答：「從無處出。」
復問：「無處從何出生？」
佛言：「從無所起來。」
王復問：「無所起從何所來？」
佛言：「從無所生來。」
王復問：「無所生從何所來？」
「從不動來。」
王復問：「不動從何所來？」
「從無造來。」
王復問：「無造從何所來？」
佛言：「從無名來。」
「無名從何所來？」
「從無生來。」
「無生從何所來？」
「從無音來。」
王復問：「無音從何所來？」
「從無二來。」
王復問：「無二從何所來？」
「從無形來。」
王復問：「無形從何所來？」
佛言：「從自然來。」
王復問：「自
【現代漢語翻譯】 現代漢語譯本：『想要讓雨降臨在羅閱國（Rāmagrāma），國內的人民也喜歡這個寶物，卻不知道如來（Tathāgata）那時已經得到了這個寶物。』
佛對羅閱王（King of Rāmagrāma）說：『看見人民都一百天不吃五味，只以佛法為滋味，女人都化為男子，大王看見了嗎？』
王說：『看見了。』
『他們都得到了這個三昧（samādhi）。』
國王非常歡喜，把身上所有的珠寶都散在佛和各位菩薩（Bodhisattva）身上，珠寶都化成香花，停留在虛空中排列成行；其間有百千種音樂互相娛樂。國王看見這樣的景象，非常歡喜，又有若干百日沒有吃飯。國王問佛：『這些花是從哪裡出生的？』
佛回答：『從無處出生。』
又問：『無處從何出生？』
佛說：『從無所起來。』
國王又問：『無所起從何所來？』
佛說：『從無所生來。』
國王又問：『無所生從何所來？』
『從不動來。』
國王又問：『不動從何所來？』
『從無造來。』
國王又問：『無造從何所來？』
佛說：『從無名來。』
『無名從何所來？』
『從無生來。』
『無生從何所來？』
『從無音來。』
國王又問：『無音從何所來？』
『從無二來。』
國王又問：『無二從何所來？』
『從無形來。』
國王又問：『無形從何所來？』
佛說：『從自然來。』
國王又問：『自』
【English Translation】 English version: 'Wishing to make rain fall in Rāmagrāma (羅閱國), and the people of the country also rejoice in this treasure, not knowing that the Tathāgata (如來) had already obtained this treasure at that time.'
The Buddha said to the King of Rāmagrāma (羅閱王): 'Have you seen the people not eating the five flavors for a hundred days, but only taking the Dharma as their flavor, and the women all transformed into men? Have you seen this, O King?'
The King said: 'I have seen it.'
'They have all attained this samādhi (三昧).'
The King was overjoyed and scattered all the jewels on his body over the Buddha and all the Bodhisattvas (菩薩). The jewels all transformed into fragrant flowers, staying in the void and forming rows; in between, there were hundreds of thousands of kinds of music entertaining each other. Seeing the clothes like this, the King was very happy, and again did not eat for several hundred days. The King asked the Buddha: 'Where do these flowers come from?'
The Buddha replied: 'They come from nowhere.'
He asked again: 'Where does nowhere come from?'
The Buddha said: 'It comes from non-arising.'
The King asked again: 'Where does non-arising come from?'
The Buddha said: 'It comes from non-birth.'
The King asked again: 'Where does non-birth come from?'
'It comes from non-movement.'
The King asked again: 'Where does non-movement come from?'
'It comes from non-creation.'
The King asked again: 'Where does non-creation come from?'
The Buddha said: 'It comes from no-name.'
'Where does no-name come from?'
'It comes from no-birth.'
'Where does no-birth come from?'
'It comes from no-sound.'
The King asked again: 'Where does no-sound come from?'
'It comes from non-duality.'
The King asked again: 'Where does non-duality come from?'
'It comes from no-form.'
The King asked again: 'Where does no-form come from?'
The Buddha said: 'It comes from the natural.'
The King asked again: 'The nat'
然從何所來？」
「從化來。」
王復問：「化從何來？」
佛言：「離於不化來。」
王復問：「離於不化從何來？」
佛言：「離於不化從無相知處來。」
王復問：「無相知處從何來？」
佛言：「已故為諸法。」
王問佛事大歡喜，晝夜百日但樂是三昧。王為佛作禮而還坐，白佛言：「如來菩薩及遠方諸菩薩尊賢者皆從遠來，今恐與佛相見但去。我今愿乞請文殊、如來菩薩等到舍飯食，愿如來許之！」佛默然無應者即可意。
王為佛作禮還宮，即敕臣下，疾使國中莊嚴，俠道華香皆結好名華；俠道悉華為帳，王宮中掃除；世間極好華香悉作百種坐，皆琉璃金銀，皆使宮中掃除；諸夫人婇女悉齋戒。
文殊師利、如來等，悉詣羅閱國。入城，未到宮門，王出迎諸菩薩！是時，菩薩如來、文殊師利等六十億萬人！如來讓使在前入宮，諸尊菩薩不於前入宮。如來言：「諸尊菩薩何以故不於前入宮？諸菩薩致尊當於前入。」如來言：「我不於前入宮，諸尊菩薩當入。」
諸菩薩言：「何所為尊者？于慧無處是即尊；于意無形是故尊；于念不想是故尊；於法無所施是故尊；所作不離於道是故尊；已斷法輪是故尊；無念法不想是故尊；於法無有多少
【現代漢語翻譯】 現代漢語譯本： 王復問：『那麼，『然』（指某種狀態或現象）從哪裡來？』 佛說：『從變化而來。』 王復問：『變化從哪裡來？』 佛說：『從脫離不變化的狀態而來。』 王復問：『脫離不變化的狀態從哪裡來？』 佛說：『脫離不變化的狀態從無相知處（無法用具體形象去認識的地方）而來。』 王復問：『無相知處從哪裡來？』 佛說：『因為已經過去，所以成為諸法（一切事物）。』 國王聽了佛的開示，非常歡喜，日夜不停地享受這種三昧（專注的狀態）達一百天。國王向佛行禮后回到座位，對佛說：『如來（Tathagata，佛的稱號之一）、菩薩（Bodhisattva，指追求覺悟的修行者）以及遠方的各位菩薩尊者賢人都從遠道而來，現在恐怕要和佛告別了。我現在希望能夠邀請文殊（Manjusri，智慧的象徵）、如來菩薩等到我的住所接受齋飯供養，希望如來能夠允許！』佛默然不語，表示同意。 國王向佛行禮后返回王宮，立即命令臣下，迅速安排國內的裝飾，街道兩旁用鮮花和香料裝飾，結成美好的花環；街道兩旁都用鮮花做成帷帳，王宮內外徹底打掃乾淨；用世間最好的鮮花和香料製作成一百種座位，都用琉璃、金銀裝飾，並命令宮中徹底打掃乾淨；各位夫人們和宮女們都進行齋戒。 文殊師利（Manjusri，智慧的象徵）、如來（Tathagata，佛的稱號之一）等，都前往羅閱國（Rajagrha，古代印度摩揭陀國的首都）。進入城中，還沒到宮門，國王就出來迎接各位菩薩！當時，菩薩如來、文殊師利等共有六十億人！如來謙讓，讓大家先進宮，各位尊貴的菩薩都不肯先進入宮殿。如來說：『各位尊貴的菩薩為什麼不先進入宮殿呢？各位菩薩地位尊貴，應當先進入。』如來說：『我不先進入宮殿，各位尊貴的菩薩應當先進入。』 各位菩薩說：『什麼是尊貴呢？對於智慧沒有執著之處，這就是尊貴；對於意念沒有固定形態，所以是尊貴；對於念頭沒有妄想，所以是尊貴；對於佛法沒有施捨之心，所以是尊貴；所作所為不偏離正道，所以是尊貴；已經斷絕了煩惱的法輪，所以是尊貴；沒有念頭和想法，所以是尊貴；對於佛法沒有多少之分，所以是尊貴。』
【English Translation】 English version: King Fu asked: 'Then, where does 'suchness' (referring to a certain state or phenomenon) come from?' The Buddha said: 'It comes from transformation.' King Fu asked: 'Where does transformation come from?' The Buddha said: 'It comes from being apart from non-transformation.' King Fu asked: 'Where does being apart from non-transformation come from?' The Buddha said: 'Being apart from non-transformation comes from the place of unknowable appearance (a place that cannot be understood with concrete images).' King Fu asked: 'Where does the place of unknowable appearance come from?' The Buddha said: 'Because it has already passed, it becomes all dharmas (all things).' The king, having heard the Buddha's teachings, was very happy and continuously enjoyed this samadhi (a state of concentration) day and night for a hundred days. The king bowed to the Buddha and returned to his seat, saying to the Buddha: 'The Tathagata (one of the titles of the Buddha), Bodhisattvas (those who pursue enlightenment), and all the venerable and virtuous Bodhisattvas from afar have come from a long distance, and now I am afraid they will bid farewell to the Buddha. I now wish to invite Manjusri (symbol of wisdom), the Tathagata Bodhisattvas, and others to my residence to receive a vegetarian meal offering, and I hope the Tathagata will allow it!' The Buddha remained silent, indicating his consent. The king bowed to the Buddha and returned to the palace, immediately ordering his subordinates to quickly arrange the decoration of the country, decorating both sides of the streets with flowers and incense, forming beautiful garlands; both sides of the streets were made into tents with flowers, and the palace was thoroughly cleaned inside and out; the best flowers and incense in the world were used to make a hundred kinds of seats, all decorated with lapis lazuli, gold, and silver, and he ordered the palace to be thoroughly cleaned; all the ladies and palace women observed a vegetarian diet. Manjusri (symbol of wisdom), the Tathagata (one of the titles of the Buddha), and others, all went to Rajagrha (the capital of the ancient Indian kingdom of Magadha). Entering the city, before reaching the palace gate, the king came out to greet the Bodhisattvas! At that time, there were sixty billion people including the Tathagata Bodhisattvas, Manjusri, and others! The Tathagata humbly allowed everyone to enter the palace first, and the venerable Bodhisattvas were unwilling to enter the palace first. The Tathagata said: 'Why don't the venerable Bodhisattvas enter the palace first? The Bodhisattvas are of noble status and should enter first.' The Tathagata said: 'I will not enter the palace first, the venerable Bodhisattvas should enter first.' The Bodhisattvas said: 'What is venerable? There is no attachment to wisdom, that is venerable; there is no fixed form to intention, therefore it is venerable; there is no delusion in thought, therefore it is venerable; there is no intention of giving to the Dharma, therefore it is venerable; what is done does not deviate from the right path, therefore it is venerable; the wheel of affliction has been cut off, therefore it is venerable; there is no thought or idea, therefore it is venerable; there is no distinction of more or less in the Dharma, therefore it is venerable.'
是故尊；欲漚和拘舍羅甚多是故尊；于薩蕓若無相知者是故尊；已被法鎧是故尊；於三昧無有多少是故尊。如是者，如來故當於前入宮也。」
如來語菩薩：「故尊何等為尊，年故尊故？」
諸菩薩言：「今我年雖長尊者，譬如萬歲之枯死樹，根本以永盡，無復有華實可蔭覆蓋世者。今如來雖年少者，入慧甚深，譬如寶樹間人得之華實，莫不得度者。已故當於前入宮。」
如來於前入，諸尊天持萬種音樂隨如樂之。
文殊師利及如來等各坐。王使夫人利修諸菩薩所食金器，悉有八種味，出宮中燒萬種雜香。飯食竟，王白文殊師利及如來言：「我今欲得見十方佛大會時，當以何致之？」
如來言：「欲得見十方佛會者，悉欲見眾慧者，但行九法。何等為九？一者、當視十方佛與是無異。二者、當視我所道無有道徑。三者、當觀一切人無有脫者。四者、當視飯食如化所見。五者、當知五陰無有識想。六者、當知六情觀之如幻耳！七者、當知觀但是倒見。八者、當於法中大施與。九者、當知所施非施。」王聞如來解之歡喜卻坐。
佛爾時便在彼笑言：「快哉快哉！」
如來為說偈言：
「常當顯是功， 所生常遇尊； 從受大智慧， 常除愛慾根。 不貪亦不嫉，
【現代漢語翻譯】 現代漢語譯本：因此（是）尊者；想要漚和拘舍羅（Okkha and Kosala，地名）甚多，因此（是）尊者；對於薩蕓若（Sarvajna，一切智者）沒有不相知的人，因此（是）尊者；已經披上法的鎧甲，因此（是）尊者；對於三昧（Samadhi，禪定）沒有多少（執著），因此（是）尊者。像這樣，如來才應當在前面進入宮殿啊。
如來對菩薩說：『什麼（原因）是尊者？因為年齡大才是尊者嗎？』
諸位菩薩說：『現在我們雖然年齡比尊者年長，譬如一棵萬年的枯死樹，根本已經完全枯竭，不再有花朵果實可以廕庇覆蓋世人。現在如來雖然年齡小，進入智慧卻非常深邃，譬如寶樹，人們從中得到花朵果實，沒有不得度化的。因此才應當在前面進入宮殿。』
如來在前面進入，諸位尊天拿著各種各樣的音樂跟隨著，使人快樂。
文殊師利（Manjusri）以及如來等各自坐下。國王派遣夫人準備諸位菩薩所食用的金器，裡面盛滿八種美味，從宮中焚燒各種各樣的雜香。飯食完畢，國王對文殊師利以及如來說：『我現在想要得見十方佛大會的時候，應當用什麼方法才能達到呢？』
如來說：『想要得見十方佛大會的人，想要完全見到眾人的智慧的人，只要奉行九種方法。哪九種呢？第一，應當視十方佛與自己沒有差別。第二，應當視我所說的道沒有固定的路徑。第三，應當觀察一切人沒有不能解脫的。第四，應當視飯食如幻化所見。第五，應當知道五陰（Panca-skandha，色、受、想、行、識）沒有識想。第六，應當知道六情（六根）觀察起來就像幻覺一樣！第七，應當知道觀察只是顛倒的見解。第八，應當在佛法中廣行佈施。第九，應當知道所施捨的不是真正的施捨。』國王聽了如來的解釋，歡喜地退回座位。
佛陀當時就在那裡笑著說：『好啊！好啊！』
如來為他們說了偈語：
『常常應當彰顯這些功德，所生之處常常遇到尊者； 從（尊者）那裡接受大智慧，常常去除愛慾的根本。 不貪婪也不嫉妒，』
【English Translation】 English version: Therefore, (He is) the venerable one; desiring Okkha and Kosala (Okkha and Kosala, place names) very much, therefore (He is) the venerable one; regarding Sarvajna (Sarvajna, the all-knowing one), there is no one who does not know (Him), therefore (He is) the venerable one; having already donned the armor of Dharma, therefore (He is) the venerable one; regarding Samadhi (Samadhi, meditation), there is not much (attachment), therefore (He is) the venerable one. Thus, the Tathagata (Tathagata, 'Thus Gone One', Buddha) should enter the palace in front.'
The Tathagata said to the Bodhisattvas (Bodhisattvas, beings on the path to Buddhahood): 'What is the reason for (being) venerable? Is it because of age that (one is) venerable?'
The Bodhisattvas said: 'Now, although we are older than the venerable one, (we are) like a ten-thousand-year-old withered tree, whose roots are completely exhausted, and there are no more flowers or fruits to shade and cover the world. Now, although the Tathagata is young, His entry into wisdom is very profound, like a precious tree from which people obtain flowers and fruits, and there is no one who is not delivered. Therefore, (He) should enter the palace in front.'
The Tathagata entered in front, and the venerable gods followed with all kinds of music, making people happy.
Manjusri (Manjusri) and the Tathagata, etc., each sat down. The king sent his wife to prepare golden vessels filled with eight kinds of delicacies for the Bodhisattvas to eat, and burned all kinds of mixed incense from the palace. After the meal, the king said to Manjusri and the Tathagata: 'Now I want to see the assembly of Buddhas of the ten directions. What method should I use to achieve this?'
The Tathagata said: 'Those who want to see the assembly of Buddhas of the ten directions, those who want to fully see the wisdom of the multitude, only need to practice nine methods. What are the nine? First, one should see the Buddhas of the ten directions as no different from oneself. Second, one should see that the path I speak of has no fixed route. Third, one should observe that there is no one who cannot be liberated. Fourth, one should see food as something seen in a dream. Fifth, one should know that the five skandhas (Panca-skandha, form, feeling, perception, volition, and consciousness) have no consciousness or thought. Sixth, one should know that the six senses (six roots) are observed as illusions! Seventh, one should know that observation is just a reversed view. Eighth, one should give generously in the Dharma. Ninth, one should know that what is given is not true giving.' The king, hearing the Tathagata's explanation, happily retreated to his seat.
The Buddha then laughed there and said, 'Excellent! Excellent!'
The Tathagata spoke a verse for them:
'One should always manifest these merits, and in every birth, one will always encounter the venerable one; From (the venerable one) receive great wisdom, and always remove the root of desire. Neither greedy nor jealous,'
惡意不復生； 乃從無數佛， 得聞是三昧。 乃於三千剎， 常行尊三昧； 不於一切人， 所有諸珍寶。 法不從五陰， 亦不離是處； 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； 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， 已數持作多； 慧者解是言， 得佛無常海。 法者悉清凈， 廣大無有雙； 常作無邊水， 所載蔽三千。 意願陀鄰尼， 發慧無有前； 法者已如是， 一切當奉行。 我念求意時， 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。 志意大歡喜， 即住虛空中； 去地百卌丈， 叉手在佛邊。 今坐諸菩薩， 受別亦如是！ 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， 驚動諸
【現代漢語翻譯】 現代漢語譯本 惡意不再產生； 乃是從無數的佛（Buddha，覺悟者），聽聞到這種三昧（Samadhi，禪定）。 乃至於三千世界（Trisahasra-Mahasahasra-Lokadhatu），常行於尊重三昧； 不對於一切人，所有那些珍寶。 法不是從五蘊（Skandha）而來，也不離開這個地方； 從觀照中得到解脫之名，一切都是這樣！ 從觀照中得到歡喜，發起意念無所生； 這個地方已經這樣，所以被稱為天中天（Devatideva，諸天之上的天）。 若在三界（Trailokya）之中，不生也不死； 涅槃（Nirvana）以及泥曰，一切都沒有這些！ 意念不應當有邪念，所行所作都是非法； 若在三界之中，保持心念不起。 音響有迴應，內外完全相應； 不起，一切寂然，諸法也是這樣！ 三千諸佛世界，名字都像這樣！ 無聞也無見，非法所應當議論。 三昧不計較，已經計數持作多； 有智慧的人理解這些話，得到佛的無常之海。 法都是清凈的，廣大無比； 常作無邊之水，所承載的遮蔽三千世界。 意願陀鄰尼（Dharani，總持），啓發智慧沒有在前； 法已經這樣，一切都應當奉行。 我念求意時，從過去若干劫（Kalpa，極長的時間單位）； 志意常常拋棄家庭，對於慾望沒有什麼追求。 常常依靠善知識（Kalyanamitra，良師益友），得以建立正法而安住； 這時在大會上，聽聞到尊重三昧。 志意非常歡喜，就住在虛空中； 距離地面一百四十四丈，合掌在佛的身邊。 現在坐著的諸位菩薩（Bodhisattva，追求覺悟的修行者），接受授記也是這樣！ 他們的意念更加歡喜，得以聽聞各種三昧。 便從一個佛世界，飛到諸佛面前； 不動也不搖，驚動諸
【English Translation】 English version Malice does not arise again; It is from countless Buddhas (Buddha, the awakened ones) that one hears of this Samadhi (Samadhi, meditative absorption). Even in the Trisahasra-Mahasahasra-Lokadhatu (three-thousand great thousand world system), one constantly practices the honored Samadhi; Not for all people, all those treasures. The Dharma (Law) does not come from the five Skandhas (Skandha, aggregates), nor does it leave this place; From contemplation, one obtains the name of liberation, everything is like this! From contemplation, one obtains joy, and the arising of intention is without origin; This place is already like this, therefore it is called Devatideva (Devatideva, god above gods). If one is in the Trailokya (Trailokya, three realms), there is neither birth nor death; Nirvana (Nirvana) and Niriya, all these do not exist! The mind should not have evil thoughts, and all actions should not be unlawful; If one is in the Trailokya, one should keep the mind from arising. Sounds have responses, and inside and outside correspond completely; Without arising, everything is still, and all Dharmas (Dharma, teachings) are like this! The three thousand Buddha-fields (Buddha-kshetra), their names are all like this! Without hearing or seeing, unlawful things should not be discussed. Samadhi is not calculated, already counted and held as many; The wise understand these words and obtain the Buddha's impermanent ocean. The Dharmas are all pure, vast and unparalleled; Constantly making boundless water, what is carried covers three thousand worlds. The mind wishes Dharani (Dharani, mnemonic device), and the enlightenment of wisdom has no precedence; The Dharma is already like this, and everything should be practiced. When I think of seeking intention, from the past countless Kalpas (Kalpa, aeon); The will constantly abandons the home, and there is no seeking for desires. Constantly relying on Kalyanamitra (Kalyanamitra, spiritual friend), one can establish the Right Dharma and abide; At this time, in the great assembly, one hears of the honored Samadhi. The will is greatly joyful, and one dwells in the empty space; One hundred and forty-four zhang (ancient Chinese unit of measurement) from the ground, with hands clasped beside the Buddha. Now the Bodhisattvas (Bodhisattva, beings seeking enlightenment) who are sitting, receiving predictions are also like this! Their minds are even more joyful, and they are able to hear various Samadhis. Then from one Buddha-field, they fly to the Buddhas' presence; Without moving or shaking, startling all
剎中。 花香自然來， 亂風自然生； 百種諸音樂， 悉住于座中。 龍王大歡喜， 即雨萬種香； 化為諸小池， 上到三千中。」
如來謂文殊師利菩薩言：「今自然華香從三千剎土來到是會，音樂悉具足，是為佛威神如來之神足？」
文殊師利菩薩語如來言：「卿欲知佛之威神及諸菩薩威神者，不可見知，是樂者所處無名之樂，有所在處法者無名處，若苦若樂，是樂處。
「所有如化耳，是其樂。法無二法，是其樂。于羅漢辟支佛悉欲度之，是其樂。所見五道悉欲令得佛，是其樂。諸所度無有生，是其樂。一切無處，無所起，是其樂。於三昧無煩荷，是其樂。一切處無有名，是其樂。諸所有皆如化，是其樂。非音處無所生處，是其樂。法所施無所施無所有，是其樂。三千中無常處，是其樂。一切人令得信無所得，是其樂。當來過去現在三處盡無有盡，是其樂。令還本無所見，是其樂。見法輪是為無所見，是其樂。三千剎一切等，是其樂；十方三千樹法之藏，是其樂。十方諸剎但有名，是其樂。色慾合，是其樂。于名字無有主，是其樂。無邊幅一切寂，是其樂。一切明與冥合，是其樂。諸所行不失戒，是其樂。諸所念不離三昧，是其樂。虛空實度無極，是其樂。諸慧覺無有
【現代漢語翻譯】 現代漢語譯本： 在佛國剎土（kṣetra）中： 花香自然飄來，狂風自然產生； 各種各樣的音樂，都匯聚在這法座之中。 龍王（Nāga）非常歡喜，立即降下萬種香； 這些香變化成各種小池塘，一直延伸到三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu）中。
如來（Tathāgata）對文殊師利菩薩（Mañjuśrī Bodhisattva）說：『現在這些自然的花香從三千剎土來到這個法會，各種音樂都具備，這是佛的威神力，如來的神通嗎？』
文殊師利菩薩對如來說：『您想知道佛的威神力以及諸位菩薩的威神力嗎？那是不可見不可知的。那是快樂者所處的無法命名的快樂，有所處的地方，其法也是無法命名的。無論是苦是樂，都是快樂的處所。
『所有的一切都如幻化一般，這就是快樂。法無二法，這就是快樂。想要度化所有的阿羅漢（Arhat）和辟支佛（Pratyekabuddha），這就是快樂。所見到的五道眾生，都想讓他們成佛，這就是快樂。所度化的一切眾生都沒有生滅，這就是快樂。一切都無處可尋，無所生起，這就是快樂。於三昧（Samādhi）中沒有煩惱的負擔，這就是快樂。一切處都沒有名字，這就是快樂。所有的一切都如幻化，這就是快樂。非音聲之處，無所生之處，這就是快樂。以法佈施，無所施，無所有，這就是快樂。三千大千世界中沒有常住之處，這就是快樂。讓所有人都相信而無所得，這就是快樂。當來、過去、現在三處都窮盡而無有窮盡，這就是快樂。讓他們迴歸本源而無所見，這就是快樂。見到法輪（Dharmacakra）就是無所見，這就是快樂。三千剎土一切平等，這就是快樂；十方三千世界的樹木都是法的寶藏，這就是快樂。十方諸剎都只是名字，這就是快樂。**合，這就是快樂。于名字中沒有主宰，這就是快樂。無邊無際，一切寂靜，這就是快樂。一切光明與黑暗融合，這就是快樂。一切所行都不失去戒律，這就是快樂。一切所念都不離開三昧，這就是快樂。虛空真實，度量沒有邊際，這就是快樂。諸般智慧覺悟沒有……』
【English Translation】 English version: In the Buddha-field (kṣetra): The fragrance of flowers comes naturally, and chaotic winds arise naturally; All kinds of music dwell within the seat. The Dragon Kings (Nāga) are greatly delighted and immediately rain down ten thousand kinds of incense; These transform into various small ponds, extending up to the three-thousandfold great thousand world (Trisāhasra-mahāsāhasra-lokadhātu).'
The Tathāgata said to Mañjuśrī Bodhisattva: 'Now, these natural fragrances of flowers have come to this assembly from the three-thousandfold great thousand world, and all kinds of music are complete. Is this the majestic spiritual power of the Buddha, the divine power of the Tathāgata?'
Mañjuśrī Bodhisattva said to the Tathāgata: 'Do you wish to know the majestic spiritual power of the Buddha and the majestic spiritual powers of all the Bodhisattvas? It is imperceptible and unknowable. It is the unnameable bliss where the joyful ones dwell, and wherever there is a place, the Dharma there is also unnameable. Whether it is suffering or joy, it is a place of joy.
'All things are like illusions; this is joy. Dharma is without duality; this is joy. To liberate all Arhats (Arhat) and Pratyekabuddhas (Pratyekabuddha); this is joy. To wish that all beings in the five paths attain Buddhahood; this is joy. All those who are liberated have no birth; this is joy. Everything is nowhere to be found, nothing arises; this is joy. In Samādhi (Samādhi), there is no burden of affliction; this is joy. Everywhere there is no name; this is joy. All things are like illusions; this is joy. In the place beyond sound, the place where nothing arises; this is joy. To give Dharma without giving, without possessing; this is joy. In the three-thousandfold great thousand world, there is no permanence; this is joy. To cause all people to have faith without attainment; this is joy. The three times—future, past, and present—are exhausted without exhaustion; this is joy. To return to the origin without seeing; this is joy. To see the Dharma wheel (Dharmacakra) is to see nothing; this is joy. The three-thousandfold great thousand world is all equal; this is joy; The trees of the ten directions and three-thousandfold great thousand world are treasures of Dharma; this is joy. The lands of the ten directions are only names; this is joy. **Combine, this is joy. In names, there is no master; this is joy. Boundless, everything is still; this is joy. All light and darkness combine; this is joy. All actions do not violate the precepts; this is joy. All thoughts do not depart from Samādhi; this is joy. Space is real, and its measure is limitless; this is joy. All wisdom and awakening have no...'
處，是其樂。諸所可，是其樂。一切決無受者，是其樂。三界中無與等，是其樂。貪於法不惜命，是其樂。一切明合復明，是其樂。諸所有但倒見，是其樂。若佈施無所望，是其樂。意無極作大船師，是其樂。無邊園脫無極，是其樂。意寂，是其樂。無所定，是其樂。諸三昧門無到者，是其樂。亦無聽亦無聞，是其樂。諸所念非正道，是其樂。一切人無極者，是其樂。諸所度譬如幻，是其樂。初發意三昧具，是其樂。諸菩薩所從來無有處，是其樂。諸菩薩在意生到十方，是其樂。非青黃及白黑無道徑，是其樂。」
文殊師利菩薩謂如來：「欲知佛及諸菩薩威神及所樂，其諸所樂如是！」
文殊師利答如來菩薩所問樂五事，如來便說偈言：
「文殊師利意， 慧尊無有前； 所施蔽三千， 其智莫不尊。 威神所施行， 悉除三千中； 諸樂無所欲， 但為不奪施。 樂法為最大， 于化無度者； 所施樂法與， 若空無惡者。 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。」
佛是時說偈言：
「離空
【現代漢語翻譯】 現代漢語譯本： 處，是其樂。諸所可，是其樂。一切決無受者，是其樂。三界（Trailokya，欲界、色界、無色界）中無與等，是其樂。貪於法不惜命，是其樂。一切明合復明，是其樂。諸所有但倒見，是其樂。若佈施無所望，是其樂。意無極作大船師，是其樂。無邊園脫無極，是其樂。意寂，是其樂。無所定，是其樂。諸三昧（Samadhi，禪定）門無到者，是其樂。亦無聽亦無聞，是其樂。諸所念非正道，是其樂。一切人無極者，是其樂。諸所度譬如幻，是其樂。初發意三昧具，是其樂。諸菩薩（Bodhisattva，具有覺悟之心的人）所從來無有處，是其樂。諸菩薩在意生到十方，是其樂。非青黃及白黑無道徑，是其樂。
文殊師利菩薩（Manjushri Bodhisattva）謂如來（Tathagata，佛的稱號）:'欲知佛及諸菩薩威神及所樂，其諸所樂如是！'
文殊師利答如來菩薩所問樂五事，如來便說偈言：
'文殊師利意， 慧尊無有前； 所施蔽三千， 其智莫不尊。 威神所施行， 悉除三千中； 諸樂無所欲， 但為不奪施。 樂法為最大， 于化無度者； 所施樂法與， 若空無惡者。 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。'
佛是時說偈言：
'離空 English version: That is its joy. Whatever is permissible, that is its joy. That everything is definitely without a receiver, that is its joy. That in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) there is nothing equal to it, that is its joy. To covet the Dharma (law, teaching) without sparing life, that is its joy. That all clarity combines with clarity again, that is its joy. That all that exists is merely inverted views, that is its joy. If giving is without expectation, that is its joy. That the boundless mind acts as a great shipmaster, that is its joy. That the boundless garden escapes boundlessness, that is its joy. That the mind is still, that is its joy. That there is nothing fixed, that is its joy. That there are no attainers of the doors of all Samadhi (meditative absorption), that is its joy. That there is neither hearing nor listening, that is its joy. That all thoughts are not the right path, that is its joy. That all people are boundless, that is its joy. That all that is delivered is like an illusion, that is its joy. That the Samadhi of initial intention is complete, that is its joy. That there is no place from which all Bodhisattvas (beings on the path to enlightenment) come, that is its joy. That all Bodhisattvas arrive at the ten directions through mind-birth, that is its joy. That there is no path through non-blue, non-yellow, non-white, and non-black, that is its joy.'
Manjushri Bodhisattva said to the Tathagata (the Buddha): 'If you wish to know the majestic power and joy of the Buddha and all Bodhisattvas, their joys are like this!'
Manjushri answered the Tathagata regarding the five joys asked by the Bodhisattvas, and the Tathagata then spoke in verse:
'Manjushri's mind, A wise venerable one without peer; What is given covers three thousand, Whose wisdom is not revered. The majestic power that is practiced, Removes all within the three thousand; All joys are without desire, But for not taking away giving. Joy in the Dharma is greatest, In transformation, there are no deliverers; What is given is joy in the Dharma, Like emptiness, there is no evil. The Dharma and joy go together, There is no treasure greater than this; What is joyful has no owner, Like emptiness, there is no place. Deeply enter all subtleties, Understand all people; Cause them to attain the Great Dharma, Cut off the roots of diligent suffering. All people in the world, All have minds that do not understand; Use the Dharma as the awakened mind, Use wisdom to save all.'
The Buddha then spoke in verse:
'Apart from emptiness
【English Translation】 English version: That is its joy. Whatever is permissible, that is its joy. That everything is definitely without a receiver, that is its joy. That in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) there is nothing equal to it, that is its joy. To covet the Dharma (law, teaching) without sparing life, that is its joy. That all clarity combines with clarity again, that is its joy. That all that exists is merely inverted views, that is its joy. If giving is without expectation, that is its joy. That the boundless mind acts as a great shipmaster, that is its joy. That the boundless garden escapes boundlessness, that is its joy. That the mind is still, that is its joy. That there is nothing fixed, that is its joy. That there are no attainers of the doors of all Samadhi (meditative absorption), that is its joy. That there is neither hearing nor listening, that is its joy. That all thoughts are not the right path, that is its joy. That all people are boundless, that is its joy. That all that is delivered is like an illusion, that is its joy. That the Samadhi of initial intention is complete, that is its joy. That there is no place from which all Bodhisattvas (beings on the path to enlightenment) come, that is its joy. That all Bodhisattvas arrive at the ten directions through mind-birth, that is its joy. That there is no path through non-blue, non-yellow, non-white, and non-black, that is its joy.'
Manjushri Bodhisattva said to the Tathagata (the Buddha): 'If you wish to know the majestic power and joy of the Buddha and all Bodhisattvas, their joys are like this!'
Manjushri answered the Tathagata regarding the five joys asked by the Bodhisattvas, and the Tathagata then spoke in verse:
'Manjushri's mind, A wise venerable one without peer; What is given covers three thousand, Whose wisdom is not revered. The majestic power that is practiced, Removes all within the three thousand; All joys are without desire, But for not taking away giving. Joy in the Dharma is greatest, In transformation, there are no deliverers; What is given is joy in the Dharma, Like emptiness, there is no evil. The Dharma and joy go together, There is no treasure greater than this; What is joyful has no owner, Like emptiness, there is no place. Deeply enter all subtleties, Understand all people; Cause them to attain the Great Dharma, Cut off the roots of diligent suffering. All people in the world, All have minds that do not understand; Use the Dharma as the awakened mind, Use wisdom to save all.'
The Buddha then spoke in verse:
'Apart from emptiness
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， 不離形有； 因法如夢， 所欲無底。 是寂離寂， 無離不造； 眾法無主， 所可如化。 都無所受， 法無所舍； 所作倒見， 一切皆然。 非色離色， 是色所離； 其法如色， 其處如是！ 非音是響， 無聞不見； 不聽不觀， 所有如是！ 于禮無名， 自言為是； 法無是計， 所度如是！ 于幻無見， 所見離見； 離貪著欲， 非法所議。 于欲無垢， 不著無離； 如是諦見， 無有見者。」
如來菩薩知佛笑，便於宮中說偈言：
「疑本不解， 謂法自然； 本無常住， 疑慧無是。 于想無勞， 識念無苦； 舉名住字， 非求法者。 于本不爾， 不還不退； 所可無可， 遠離無可。 于生無滅， 是即為滅； 于義無想， 是為非滅。 於法無生， 亦非相滅； 所以者何？ 眾法皆空。 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， 是即是證。 不當遠念
【現代漢語翻譯】 現代漢語譯本 『非想』，是說思想並非空無，對於法則不起作用，這便是所謂的『起』。應當常常懷有柔和的心意，清凈到一無所有；融合統一，沒有表象可以進入。所說的沒有形狀，卻又離不開形狀而存在；因為法則就像夢境一樣，所追求的沒有底線。這是寂靜遠離寂靜，沒有遠離就沒有創造；一切法則沒有主宰，所能做的就像幻化一樣。完全沒有承受，法則也沒有捨棄；所做的一切都是顛倒的見解，一切都是這樣。不是脫離色相的『非色』，而是被色相所脫離；這種法則就像色相一樣，它的處所也是這樣！不是聲音的『非音』，而是響聲，沒有聽聞也沒有看見；不聽也不看，所有的一切就是這樣！對於禮儀沒有名稱，自己說自己是對的；法則沒有這樣的計較，所度化的眾生就是這樣！對於幻象沒有看見，所看見的都是脫離了真實的見解；脫離貪婪執著于慾望，這不是法則所討論的。對於慾望沒有污垢，不執著也不脫離；像這樣真實地看見，就沒有看見者。』
如來（Tathagata，佛的稱號之一）菩薩（Bodhisattva，覺悟的有情）知道佛笑了，便在宮中說了這首偈語：
『疑惑的根本在於不理解，認為法則自然而然存在；根本上沒有常住不變的事物，疑惑智慧沒有正確。對於思想沒有勞苦，意識和念頭沒有痛苦；舉出名稱和安立文字，不是追求法則的人。根本上不是這樣，不返回也不退轉；所能做的沒有，遠離也沒有。對於生沒有滅，這就是滅；對於意義沒有想像，這就是非滅。對於法則沒有生，也沒有相互的滅；為什麼這樣說呢？因為一切法則都是空性的。也不尋求言語，說我脫離了泥洹（Nirvana，涅槃）；為什麼這樣說呢？因為從根本到末端都是清凈的。不能窮盡十方，舉出這些作為證明；有人說『我』存在，這就是證明。不應當遙遠地思念』
【English Translation】 English version 'Non-thought' means that thought is not empty; it does not arise in relation to the Dharma (law, principle), and this is what is meant by 'arising'. One should always have a gentle intention, pure and without anything; merging and uniting, with no form to enter. What is spoken of has no shape, yet it cannot be separated from form; because the Dharma is like a dream, what is desired has no bottom. This is stillness that is apart from stillness, without separation there is no creation; all Dharmas have no master, what can be done is like an illusion. There is absolutely no receiving, and the Dharma has nothing to abandon; all actions are inverted views, everything is like this. 'Non-form' is not separate from form, but is what form is separated from; this Dharma is like form, and its place is like this!
'Non-sound' is sound, without hearing or seeing; not listening and not watching, everything is like this! In ritual there is no name, one says oneself is right; the Dharma has no such calculation, and those who are delivered are like this! In illusion there is no seeing, what is seen is separate from seeing; separating from greed and attachment to desire, this is not what the Dharma discusses. In desire there is no defilement, not clinging and not separating; seeing the truth in this way, there is no seer.'
When the Tathagata (Thus Come One, an epithet of the Buddha) Bodhisattva (Enlightenment being) knew that the Buddha smiled, he spoke this verse in the palace:
'The root of doubt lies in not understanding, thinking that the Dharma exists naturally; fundamentally there is nothing permanent, doubting that wisdom is correct. In thought there is no labor, in consciousness and thought there is no suffering; uttering names and establishing words, is not what those who seek the Dharma do. Fundamentally it is not like this, not returning and not retreating; what can be done is nothing, and separation is also nothing. In birth there is no extinction, this is extinction; in meaning there is no imagination, this is non-extinction. In the Dharma there is no birth, nor is there mutual extinction; why is this so? Because all Dharmas are empty. Nor do I seek words, saying that I am apart from Nirvana (liberation); why is this so? Because from beginning to end it is pure. I cannot exhaust the ten directions, I offer these as proof; if someone says 'I' exists, this is the proof. One should not think from afar.'
， 念於十方； 真法不煩， 是受無名。 法非思念， 可當還者； 起行如是， 不見尊法。 要當解慧， 于眇不恐； 漫行不至， 可謂慧門。」
如來問文殊師利菩薩言：「今日來會新發意者，我欲使得無極法，何以致之？」
文殊師利語如來言：「于念無作即可得無極法。」
如來複問：「何等爲念無作者？」
文殊師利答如來：「當建九法寶。何等為九法寶？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、所施但施法音，是即寶。六者、見五道勤苦於中意不轉，是即寶。七者、所覺不遠漚和拘舍羅，是即寶。八者、直見諸法不處有二法，是即寶。九者、到于泥洹亦如化是即寶。」
如來語舍利弗言：「是為九法寶。」
文殊師利菩薩說偈言：
「于可無所笑， 所作無常名； 若空無有垢， 佛笑無不可。 笑空不離末， 如本無所笑； 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， 以笑便有二； 於二無名字， 是故為是尊。 所笑無所可， 但為眾
【現代漢語翻譯】 現代漢語譯本： 心中常念及十方世界； 真正的佛法並不繁瑣，接受那不可名狀的真理。佛法不是通過思念可以獲得的， 那些自認為可以償還佛恩的人；他們的行為即使如此，也無法見到真正的佛法。 重要的是要理解智慧，即使面對細微之處也不要恐懼；盲目修行是無法到達彼岸的， 這才能稱得上是智慧之門。'
如來問文殊師利菩薩（Manjusri Bodhisattva，智慧的象徵）說：'今天來參加法會的新發意的菩薩們，我希望他們能夠獲得無極之法，要怎樣才能得到呢？'
文殊師利菩薩對如來說：'在念頭中不執著于任何作為，就可以得到無極之法。'
如來又問：'什麼是念頭中不執著于任何作為呢？'
文殊師利菩薩回答如來說：'應當建立九種法寶。什麼是九種法寶？第一，意念沒有固定的處所，這就是寶。第二，觀察諸法沒有主宰，這就是寶。第三，不見有未來和過去，這就是寶。第四，對於諸法沒有造作者，這就是寶。第五，所施捨的只是佛法的聲音，這就是寶。第六，見到五道（地獄、餓鬼、畜生、阿修羅、人）的勤苦，心中不為所動，這就是寶。第七，所覺悟的真理不遠離漚和拘舍羅（Okkakosala），這就是寶。第八，直接見到諸法不處於二元對立之中，這就是寶。第九，到達涅槃（Nirvana，解脫）也視如幻化，這就是寶。'
如來對舍利弗（Sariputra，智慧第一的弟子）說：'這就是九種法寶。'
文殊師利菩薩說偈語：
'對於可笑之處無所笑，所作所為都是無常之名； 如果空性沒有污垢，佛的微笑就沒有什麼不可以的。 笑看空性不離細微之處，如同本來就沒有什麼可笑的； 已經安住于諸法的名相，一切都如同笑一般虛幻。 本源和末端都是自然而然的，沒有往來之分； 笑的人會有回報，不回報也不笑。 佛法本來就是一體的，因為笑就有了二； 在二元對立中沒有名字，所以才是尊貴的。 所笑之處沒有什麼可執著的，只是爲了眾生'
【English Translation】 English version: Constantly mindful of the ten directions; The true Dharma is not cumbersome; it is to receive the nameless. The Dharma is not obtained through thought, Those who think they can repay the Buddha's grace; even if they act in this way, they cannot see the true Dharma. What is important is to understand wisdom, and not to be afraid even in the face of the subtle; aimless practice will not lead to the other shore, This can be called the gate of wisdom.'
The Tathagata (如來，another name for Buddha) asked Manjusri Bodhisattva (文殊師利菩薩，symbol of wisdom), 'Today, among the newly initiated Bodhisattvas attending the Dharma assembly, I wish them to attain the ultimate Dharma. How can they achieve it?'
Manjusri Bodhisattva said to the Tathagata, 'By not clinging to any action in thought, one can attain the ultimate Dharma.'
The Tathagata then asked, 'What is not clinging to any action in thought?'
Manjusri Bodhisattva replied to the Tathagata, 'One should establish the nine Dharma treasures. What are the nine Dharma treasures? First, the mind has no fixed abode, this is a treasure. Second, observing that all dharmas have no master, this is a treasure. Third, not seeing the future or the past, this is a treasure. Fourth, for all dharmas, there is no creator, this is a treasure. Fifth, what is given is only the sound of the Dharma, this is a treasure. Sixth, seeing the diligence and suffering of the five paths (hell, hungry ghosts, animals, asuras, humans), the mind is not moved by them, this is a treasure. Seventh, the truth that is awakened is not far from Okkakosala (漚和拘舍羅), this is a treasure. Eighth, directly seeing that all dharmas are not in duality, this is a treasure. Ninth, reaching Nirvana (泥洹，liberation) is also seen as an illusion, this is a treasure.'
The Tathagata said to Sariputra (舍利弗，the foremost disciple in wisdom), 'These are the nine Dharma treasures.'
Manjusri Bodhisattva spoke in verse:
'For what is laughable, there is nothing to laugh at; what is done is only the name of impermanence; If emptiness has no defilement, there is nothing wrong with the Buddha's smile. Smiling at emptiness does not depart from the subtle, as if there was nothing to laugh at originally; Having already dwelt in the names of all dharmas, everything is like a laugh, illusory. The origin and the end are both natural, there is no coming or going; The one who laughs will have a reward, not rewarding is also not laughing. The Dharma is originally one, because of laughter there is duality; In duality there is no name, therefore it is venerable. There is nothing to cling to in what is laughed at, it is only for sentient beings'
法施； 所動無所動， 是故無上尊。」
文殊師利報如來偈：
「笑者無還報， 一切無有主； 其笑不離本， 是故天中天。 笑者無所趣， 但為倒見耳！ 於法悉寂然， 寂然本無是。 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； 已脫不為脫， 佛者皆如是。 故於大會中， 議度無度者； 於法作施與， 無有與比者。 是寂離寂， 無離不造； 眾法無主， 所向如化。」
舍利弗復問如來言：「欲使十方發意陀鄰尼行者，當行何等法？」
「當行三十二法寶。」
「何等為三十二法寶？」
文殊師利言：「一法寶者、欲使十方未發意皆度之如化。二法寶者、未發阿耨多羅三耶三菩提者皆令住正法。三法寶者、欲使三千大千日月視之一切等。四法寶者、若在住意者皆令遠離眾欲，在慧門無動無搖至於泥洹。五法寶者、人說有天無天志不動還。六法寶者、意不動還。七法寶者、一切無來受生者視當來過去無有二。八法寶者、觀諸三昧禪寂然無處所。九法寶者、諸所度無有主，一切從空引空。十法寶者、三千日月諸佛者我從得決。十一法寶者、十方諸佛三千日月，敢
【現代漢語翻譯】 現代漢語譯本 法施： 『所動無所動， 是故無上尊。』
文殊師利（Manjusri，菩薩名）報如來偈：
『笑者無還報， 一切無有主； 其笑不離本， 是故天中天。 笑者無所趣， 但為倒見耳！ 於法悉寂然， 寂然本無是。 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； 已脫不為脫， 佛者皆如是。 故於大會中， 議度無度者； 於法作施與， 無有與比者。 是寂離寂， 無離不造； 眾法無主， 所向如化。』
舍利弗（Sariputra，佛陀十大弟子之一）復問如來言：『欲使十方發意陀鄰尼（Dharani，總持、咒語）行者，當行何等法？』
『當行三十二法寶。』
『何等為三十二法寶？』
文殊師利（Manjusri）言：『一法寶者、欲使十方未發意皆度之如化。二法寶者、未發阿耨多羅三耶三菩提（Anuttara-samyak-sambodhi，無上正等正覺）者皆令住正法。三法寶者、欲使三千大千日月視之一切等。四法寶者、若在住意者皆令遠離眾欲，在慧門無動無搖至於泥洹（Nirvana，涅槃）。五法寶者、人說有天無天志不動還。六法寶者、意不動還。七法寶者、一切無來受生者視當來過去無有二。八法寶者、觀諸三昧（Samadhi，禪定）禪寂然無處所。九法寶者、諸所度無有主，一切從空引空。十法寶者、三千日月諸佛者我從得決。十一法寶者、十方諸佛三千日月，敢
【English Translation】 English version The Dharma Offering: 『What moves is unmoving, Therefore, the Supreme One.』
Manjusri (Bodhisattva's name) responds to the Tathagata (another name for Buddha) with a verse:
『The one who laughs has no repayment, Everything has no owner; Their laughter does not depart from its origin, Therefore, the Teacher of Gods. The one who laughs has no destination, It is merely due to inverted views! In the Dharma, all is silent, Silence is fundamentally nothing. The one who laughs does not depart from transformation, Using transformation to give great offerings; In transformation, there is no naming, Therefore, it is the Dharma. In the Dharma, there is nothing, It is merely an offering of non-release; Having released, there is no non-release, All Buddhas are like this. Therefore, in the great assembly, Discussing the liberation of the unliberated; Making offerings in the Dharma, There is nothing comparable. It is stillness apart from stillness, No separation creates nothing; All Dharmas have no owner, Where they go is like transformation.』
Sariputra (one of the Buddha's ten great disciples) further asked the Tathagata (another name for Buddha), 『If one wishes to enable those in the ten directions who have set their minds on practicing Dharani (mantra, incantation), what Dharma should they practice?』
『They should practice the thirty-two Dharma treasures.』
『What are the thirty-two Dharma treasures?』
Manjusri (Bodhisattva's name) said, 『The first Dharma treasure is to liberate all those in the ten directions who have not yet set their minds, as if by transformation. The second Dharma treasure is to enable all those who have not yet aspired to Anuttara-samyak-sambodhi (unsurpassed complete enlightenment) to abide in the true Dharma. The third Dharma treasure is to make the three thousand great thousand worlds and suns and moons appear equal. The fourth Dharma treasure is to enable those who are dwelling in intention to be far from all desires, to be unmoving and unshakable in the gate of wisdom, reaching Nirvana (liberation). The fifth Dharma treasure is that when people say there are heavens or no heavens, their will does not move. The sixth Dharma treasure is that intention does not move. The seventh Dharma treasure is that all those who do not come to receive birth see the future and the past as not two. The eighth Dharma treasure is to contemplate all Samadhis (meditative states) as silent and without location. The ninth Dharma treasure is that all those who are liberated have no owner, everything is drawn from emptiness into emptiness. The tenth Dharma treasure is that I have received the determination from the three thousand suns and moons and all the Buddhas. The eleventh Dharma treasure is that the Buddhas in the ten directions, the three thousand suns and moons, dare
有來聽經者悉得佛莂，即住虛空中亦如是。十二法寶者、諸佛剎土華香，自然來繒蓋，來者亦不喜，不來者亦不求。十三法寶者、皆使敢有發意使得法住如其處。十四法寶者、當來過去無增減。所以者何？知本無二故。十五法寶者、悉欲使十方蜎飛蠕動持佛經戒令不毀傷。十六法寶者、無有邪念，在於十方轉意還本則向慧門。十七法寶者、常行忍辱。十八法寶者、從觀至觀無有度者。十九法寶者、本住無常住處，如是無常住處。二十法寶者、所度無有主名空，為眾欲施於欲無常處是故為道。二十一法寶者、施慧作施與無有舉名者，于欲無所可但為脫耳。二十二法寶者、所說不離對因作施與故，曰大法故，獲度無脫者。二十三法寶者、常于無數佛剎飛到一佛前。二十四法寶者、十方諸剎等無得脫者。二十五法寶者、凈癡同合本凈無異。二十六法寶者、住於三千住作橋樑故，是進學如冥見光明。二十七法寶者、常于無邊水廣作大船師，所度無有極。二十八法寶者、常作無邊蓋，閉塞三千垢。二十九法寶者、常作無極慧不離十方。三十法寶者、常作大慈動於十方，未度悉度之，未脫悉脫之，故無字為天中天。三十一法寶者、等行無有雙，于無有及與人，字為無上尊，發意平等是故為佛。三十二法寶者、如來為是尊所說不離法
【現代漢語翻譯】 現代漢語譯本： 有來聽經的人都能得到佛的授記（佛的預言），即使住在虛空中也是如此。十二法寶是：諸佛的剎土（佛國）上，鮮花和香氣自然而來，用繒彩覆蓋，來的人不歡喜，不來的人也不強求。 十三法寶是：都能使那些敢於發願的人，使得佛法安住於他們所在之處。十四法寶是：無論是未來還是過去，佛法都沒有增減。這是為什麼呢？因為知道其根本是無二的緣故。 十五法寶是：希望所有十方世界的蜎飛蠕動之物，都能持守佛經戒律而不毀壞。 十六法寶是：沒有邪念，在十方世界中轉變心意，迴歸本源，就走向了智慧之門。 十七法寶是：常常奉行忍辱。 十八法寶是：從一個觀（禪觀）到另一個觀，沒有能度過（生死）的人。 十九法寶是：本來安住于沒有常住之處的狀態，就像這樣沒有常住之處。 二十法寶是：所度化的人沒有主宰，其名為空，爲了眾生的慾望而施捨于慾望無常之處，所以才說是道。 二十一法寶是：以智慧行佈施，沒有執著于佈施者的名號，對於慾望沒有什麼可執著的，只是爲了解脫而已。 二十二法寶是：所說之法不離對因緣的觀察而行佈施，所以稱為大法，因此獲得度化而沒有被遺漏的人。 二十三法寶是：常常在無數的佛剎之間飛到一尊佛前。 二十四法寶是：十方諸佛剎土都平等，沒有能夠逃脫的。 二十五法寶是：清凈和愚癡同歸于本凈，沒有差異。 二十六法寶是：安住於三千大千世界，作為橋樑，所以說是進步學習，如同在黑暗中見到光明。 二十七法寶是：常常在無邊無際的水域中，作為偉大的船師，所度化的人沒有窮盡。 二十八法寶是：常常作為無邊的傘蓋，遮蔽三千世界的垢染。 二十九法寶是：常常作為無極的智慧，不離開十方世界。 三十法寶是：常常作為大慈悲，感動於十方世界，沒有度化的全部度化，沒有解脫的全部解脫，所以被稱為無字的『天中天』（佛的尊稱）。 三十一法寶是：平等地行持，沒有可以相比的，對於沒有和有以及人，被稱為無上尊，發起平等之心，所以才成為佛。 三十二法寶是：如來是至尊，所說之法不離正法。
【English Translation】 English version: Those who come to listen to the sutras all receive the Buddha's prediction (Vyakarana), and it is the same even if they dwell in empty space. The twelve Dharma treasures are: In the Buddha's lands (Buddha-kshetra), flowers and fragrances come naturally, covered with silk canopies; those who come are not delighted, and those who do not come are not sought after. The thirteen Dharma treasures are: They can all enable those who dare to make vows to keep the Dharma abiding in their places. The fourteen Dharma treasures are: Whether in the future or the past, the Dharma has neither increase nor decrease. Why is this? Because it is known that its root is non-dual. The fifteen Dharma treasures are: Wishing that all the flying and wriggling creatures in the ten directions can uphold the Buddhist precepts and not destroy them. The sixteen Dharma treasures are: Having no evil thoughts, transforming one's mind in the ten directions, returning to the origin, and then heading towards the gate of wisdom. The seventeen Dharma treasures are: Constantly practicing patience (Kshanti). The eighteen Dharma treasures are: From one contemplation (Dhyana) to another, there is no one who can cross over (Samsara). The nineteen Dharma treasures are: Originally abiding in a state of no permanent abode, just like this state of no permanent abode. The twenty Dharma treasures are: Those who are liberated have no master, their name is emptiness (Sunyata), giving to desires in impermanent places for the sake of sentient beings' desires, therefore it is called the path (Marga). The twenty-one Dharma treasures are: Giving with wisdom, without clinging to the name of the giver, there is nothing to cling to in desires, only for liberation. The twenty-two Dharma treasures are: What is said does not depart from observing the causes and conditions and giving, therefore it is called the Great Dharma, thus obtaining liberation without anyone being left out. The twenty-three Dharma treasures are: Constantly flying from countless Buddha lands to the presence of one Buddha. The twenty-four Dharma treasures are: All the Buddha lands in the ten directions are equal, and none can escape. The twenty-five Dharma treasures are: Purity and ignorance return to the original purity, with no difference. The twenty-six Dharma treasures are: Abiding in the three thousand great thousand worlds, acting as a bridge, therefore it is said to be progressive learning, like seeing light in the darkness. The twenty-seven Dharma treasures are: Constantly acting as a great boatman in the boundless waters, those who are liberated are endless. The twenty-eight Dharma treasures are: Constantly acting as a boundless canopy, covering the defilements of the three thousand worlds. The twenty-nine Dharma treasures are: Constantly acting as limitless wisdom, not departing from the ten directions. The thirty Dharma treasures are: Constantly acting as great compassion, moving the ten directions, liberating all who have not been liberated, freeing all who have not been freed, therefore it is called the wordless 'Teacher of Gods and Humans' (Tianzhongtian, an epithet for the Buddha). The thirty-one Dharma treasures are: Acting equally, with nothing comparable, for those who are not and are, and for humans, it is called the Supreme Venerable, initiating the mind of equality, therefore becoming a Buddha. The thirty-two Dharma treasures are: The Tathagata (Tathagata, 'Thus Gone One', another epithet for the Buddha) is the most venerable, and what is said does not depart from the Dharma.
，遍聞三千剎中虛空為自然王，故立華香中。」菩薩三十二法寶如是！
「十方都大化， 一切名無常； 真法不煩荷， 即說度十方。 有想不離想， 一切諸寶空； 若華及於葉， 其色不可當。 一切眾欲所， 立之可意王； 諸寶無上尊， 號為天中天。 故於大會中， 議度無脫者； 其本無常住， 故字十方尊。 一切為倒見， 世間樂之具； 所可若如化， 能脫十方中。 虛空無常處， 佛藏悉在中； 已脫無脫者， 故教十方中。 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， 已示未脫人。 十方為作道， 意不離法王； 所施無所施， 華佈施十方。 金色大蓮華， 周遍滿剎中； 起想起作行， 不住諸天中。 文殊師利意， 曠大無有雙； 譬如初得莂， 住在虛空中。 如來慧意尊， 光明遍宮中； 可意諸天人， 悉得到法門。 十方諸菩薩， 驚動諸剎中； 今會諸天人， 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
{ "translations": [ "現代漢語譯本：", '「普遍聽聞三千世界（Sānqiān shìjiè，指佛教宇宙觀中的一個大千世界）中，虛空是自然之王，所以才在華香中建立（道場）。」菩薩的三十二種法寶就是這樣！', '', '「十方世界都在變化，一切都名為無常；真正的佛法不需要繁瑣的承擔，直接宣說就能度化十方。', '有想不離於想，一切諸寶皆是空；如果花和葉子，它們的顏色是無法阻擋的。', '一切眾生的慾望所在，建立可意的法王；諸寶中無上的尊者，號為天中之天（Tiānzhōngzhītiān，佛的稱號）。', '所以在這次大會中，討論度化沒有解脫的人；其根本是無常住的，所以稱為十方尊。', '一切都是顛倒的見解，世間的快樂是迷惑的工具；所能做的如果像幻化一樣，就能從十方中解脫。', '虛空是無常的處所，佛的寶藏全部在其中；已經解脫的沒有解脫者，所以教化十方眾生。', '十方諸佛的世界，合起來成為一個佛國；自然的眾多大會，全部充滿十方世界。', '佛是一切覺悟者，笑容不離他的面容；不離黃金的顏色，已經向未解脫的人展示。', '為十方開闢道路，心意不離法王；所施捨的沒有所施捨的，花朵佈施十方。', '金色的大蓮花，周遍充滿佛剎中；升起念頭開始行動，不住在諸天之中。', '文殊師利（Wénshūshīlì，菩薩名）的心意，曠大沒有能比的；譬如初次得到授記，住在虛空中。', '如來（Rúlái，佛的稱號）的智慧和意念尊貴，光明遍照宮殿中；可意的諸天人和人，都得到佛法之門。', '十方諸菩薩，驚動各個佛剎中；今天聚集的諸天人和人，能夠聽聞這部尊貴的經典。', '徹底看見所有一切，才到達可意的宮殿；變化成交露的座位，萬種天上的花香。', '聽受各種三昧（Sānmèi，佛教禪定），坐在那裡觀看大眾；諸位來…' ], "english_translations": [ "English version:", "'Having universally heard that in the three thousand realms (Sānqiān shìjiè, referring to a major chiliocosm in Buddhist cosmology), emptiness is the natural king, therefore establish (the Dharma assembly) amidst flowers and incense.' The thirty-two Dharma treasures of the Bodhisattva are thus!", "", "'The ten directions are all transforming, everything is named impermanence; the true Dharma does not require cumbersome burdens, directly speaking it liberates the ten directions.", "Having thought does not depart from thought, all treasures are empty; if flowers and leaves, their colors are irresistible.", "The place of all beings' desires, establish the pleasing Dharma King; the supreme尊 among all treasures, is called the 'Heaven Above Heavens' (Tiānzhōngzhītiān, an epithet of the Buddha).", "Therefore, in this great assembly, discuss liberating those who are not yet liberated; its root is impermanent, hence it is named the 'Honored One of the Ten Directions'.", "Everything is inverted views, worldly pleasures are tools of delusion; what can be done, if like an illusion, can liberate from the ten directions.", "Emptiness is the place of impermanence, the Buddha's treasury is entirely within it; those who have liberated have no liberator, therefore teach in the ten directions.", "The Buddha lands of the ten directions, combined into one Buddha-field; the natural great assemblies, all fill the ten directions.", "The Buddha is the all-enlightened one, a smile never leaves his face; not departing from the golden color, he has shown it to those not yet liberated.", "Making a path for the ten directions, the mind does not depart from the Dharma King; what is given has nothing to give, flowers are offered to the ten directions.", "The golden great lotus flower, pervades and fills the Buddha-fields; arising thoughts and beginning actions, not dwelling among the heavens.", "Mañjuśrī's (Wénshūshīlì, name of a Bodhisattva) mind, is vast and unparalleled; like first receiving a prediction, dwelling in emptiness.", "The Tathagata's (Rúlái, an epithet of the Buddha) wisdom and intention are honored, light pervades the palace; pleasing gods and humans, all attain the Dharma gate.", "The Bodhisattvas of the ten directions, shake the various Buddha-fields; today's assembly of gods and humans, can hear this honored scripture.", "Thoroughly seeing all things, then arriving at the pleasing palace; transforming into interlocked dewdrop seats, ten thousand kinds of heavenly flowers and incense.", "Listening to various Samādhis (Sānmèi, Buddhist meditation), sitting and observing the great assembly; all who come..." ] }
宿功德， 發意供養尊。 道者不具見， 所有皆如是； 諸脫無有數， 三界不可極。」
文殊師利菩薩問如來菩薩言：「眾音如化，所作於法無想，亦不可盡極，故有自然；當以何脫之？」
如來菩薩語文殊師利菩薩言：「復有九法寶。何等為九法寶？一法寶者、自然無處亦如化。二法寶者、諸法無處亦如化。三法寶者、當來無處亦如化。四法寶者、諸所有皆世直處亦如化作。五法寶者、觀過去處亦如化。六法寶者、觀見諸法如幻耳，亦無有處亦如化。七法寶者、所可無處亦如化。八法寶者、得道無脫處亦如化。九法寶者、得於泥洹本無住處亦如化。」
文殊師利復問：「如來！過於泥洹皆自然，誰為是化本者？誰是化主者？化為有本無？化為所起處無？非道無處？」
如來菩薩謂文殊師利：「復有九法：一者、化無處化者非道無處，是即化。二者、非處無想，是即化。三法寶者、非處化為作處，是即化。四法寶者、非常名所有無盡時，是即化。五法寶者、化處無處，是即化。六法寶者、于道無想，是即化。七法寶者、于起無起，是即化。八法寶者、于諸欲無諸欲處，是即化。九法寶者、于所度無所度，是即化。」
文殊師利菩薩說偈答如來：
「十方無化者，
化化無有形； 一切無常寶， 是故為化生。 道者不化得， 亦不離其處； 所說無常形， 自然在其處。 諸法從化得， 本離從無有； 其本因化生， 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。 死生及五道， 與化不相連； 以世貪不斷， 故現正覺者！ 如來及化主， 十方尊無極； 持化大施世， 世間無知者。 法輪無色轉， 於世無轉者， 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， 世間無聽者。 諸欲及羅漢， 不還與是寶； 故於眾會中， 度脫無上寶。 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， 一切住脫垢； 亦不從世間， 於法無奪者。 于慧無有脫， 不見往來者； 于寂復見寂， 明中復見明。 法者非慧得， 自然無本是； 慧冥俱同合， 都無相識者。 癡慧不同合， 其慧眾冥明； 所施但為法， 若華在高山。 諸惡不可極， 色慾不可盡； 泥洹及生死， 一切皆如
【現代漢語翻譯】 現代漢語譯本 變化是無形的； 一切都是無常的珍寶，因此說是變化所生。 得道者不是由變化而來，也不會離開他所在之處； 所說的無常之形，自然就在那裡。 一切諸法都是由變化而來，其根本遠離，本初空無； 其根本因變化而生，因此（佛）是人中最尊貴者。 慾望從變化而起，法的本性原本沒有這些； （眾生）因變化而住在五道之中，卻沒有人能見到變化的主宰。 生死和五道，與變化並不相連； 因為世人貪戀不斷，所以顯現正覺者（佛）！ 如來（Tathagata）和變化的主宰，在十方都是至尊無上的； 他們以變化廣施於世，世間卻沒有知曉的人。 法輪（Dharma wheel）無形無色地運轉，在世間沒有能使它停止運轉的， 執著於色相就會產生思想，但深奧的佛法是無法被轉變的。 思想和色相變化於十方，沒有不受佛法影響的， 所施予的廣大智慧，世間卻沒有聽聞的人。 各種慾望、阿羅漢（Arhat），不還果（Anagamin）都與這珍寶有關； 因此在眾人集會之中，度脫無上的珍寶。 智慧是不可窮盡的，光明是最為無限的； 在十方世界架起橋樑，所說的道理沒有兩樣。 十方諸佛的剎土（Buddha-kshetra），都使之平等； 也不使那裡的人，生起任何不同的想法。 十方諸法的園地，一切都安住在脫離塵垢的狀態； 也不從世間而來，對於佛法沒有掠奪者。 對於智慧沒有脫離，也看不見往來者； 于寂靜中復見寂靜，于光明中復見光明。 佛法不是通過智慧就能得到的，它自然存在，原本沒有起始； 智慧和愚昧共同存在，卻沒有人能夠相互認識。 愚癡和智慧不能相合，智慧使眾多的愚昧變得光明； 所施予的只是佛法，就像高山上的花朵。 各種罪惡是不可窮盡的，**也是不可窮盡的； 涅槃（Nirvana）和生死，一切都如是。
【English Translation】 English version Transformation is without form; All is impermanent treasure, therefore it is said to be born of transformation. The one who attains the Way is not obtained through transformation, nor does he leave his place; The impermanent form that is spoken of is naturally there. All dharmas are obtained from transformation, their origin is remote, and their beginning is empty; Their origin is born of transformation, therefore (the Buddha) is the most honored among people. Desire arises from transformation, the nature of dharma originally does not have these; (Sentient beings) dwell in the five paths due to transformation, yet no one can see the master of transformation. Birth, death, and the five paths are not connected with transformation; Because people in the world are endlessly greedy, therefore the Perfectly Awakened One (Buddha) appears! The Tathagata and the master of transformation are supremely honored in the ten directions; They bestow greatly upon the world through transformation, yet there are none in the world who know it. The Dharma wheel turns without form or color, and there is no one in the world who can stop it from turning, Attachment to form produces thought, but the profound Dharma cannot be transformed. Thought and form transform in the ten directions, and there is none who is not influenced by the Dharma, The vast wisdom that is bestowed, yet there are none in the world who hear it. Various desires, Arhats (Arhat), and Anagamins (Anagamin) are all related to this treasure; Therefore, in the assembly of people, liberate the supreme treasure. Wisdom is inexhaustible, and light is most limitless; Building bridges in the ten directions, the principles spoken of are not different. The Buddha-fields (Buddha-kshetra) of all Buddhas in the ten directions are made equal; Nor do they cause the people there to have any different thoughts. The gardens of all dharmas in the ten directions, all dwell in a state of detachment from defilement; Nor do they come from the world, and there are no plunderers of the Dharma. There is no detachment from wisdom, nor is there anyone who sees coming and going; In stillness, one sees stillness again, and in light, one sees light again. The Dharma is not obtained through wisdom, it exists naturally, and originally has no beginning; Wisdom and ignorance coexist, yet no one can recognize each other. Ignorance and wisdom cannot be combined, wisdom makes the many ignorances become light; What is bestowed is only the Dharma, like a flower on a high mountain. Various evils are inexhaustible, ** are also inexhaustible; Nirvana (Nirvana) and birth and death, all are thus.
是。 十方諸佛慧， 無知無覺者； 所以見凈法， 故言世無有。」
曇摩竭菩薩復問如來菩薩言：「于化無起離，于誰成主者？泥洹不生滅、不遠五道，當使來發意轉住法輪無諸垢，令悉不生，誰為度者？」
如來言：「曇摩竭所問，欲決斷十方生死根乃如是，當行九法寶。何等為九法寶？一者、于無主，是即寶。二法寶者、于泥洹與生死初無相知者，是即寶。三法寶者、于死生於滅無滅，是即寶。四法寶者、上到三十六天使不還生死生處，是即寶。五法寶者、當起意未起意如處住，是即寶。六法寶者、三千大千佛剎觀了無得度者，是即寶。七法寶者、于念無起處，是即寶。八法寶者、悉使三千佛剎悉取泥洹意亦不喜，不取泥洹者意亦不怒，所以者何？諸法無處故，是即寶。九法寶者、隨愿取羅漢，我悉令發意求愿者不令復還是愿，是即為寶。不起諸生無有還願，是即為菩薩法寶。」
如來答曇摩竭菩薩，說偈言：
「于可無所可， 于欲無所欲； 所度無見者， 法輪無常處。 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； 已得無得者， 生死無有道。 四馬不可盡， 可意無有足； 世間悉樂者，
【現代漢語翻譯】 現代漢語譯本 『十方諸佛的智慧，是無知無覺的；所以能見到清凈的法，因此說世間本無所有。』
曇摩竭菩薩（Tammokata Bodhisattva）又問如來菩薩（Tathagata Bodhisattva）說：『在化度眾生中沒有起始和離開，那麼由誰來成為主宰者呢？ 涅槃（Nirvana）不生不滅，不遠離五道（五種輪迴的途徑），當使眾生髮起菩提心，轉動法輪（Dharmacakra），沒有各種垢染，令他們完全不生於世，那麼是誰來度化他們呢？』
如來說：『曇摩竭（Tammokata），你所問的問題，是要決斷十方眾生的生死根本，就應該奉行九種法寶。什麼是九種法寶呢？第一，于無主宰中，這就是寶。第二法寶，對於涅槃（Nirvana）與生死，最初沒有互相認識，這就是寶。第三法寶，對於死亡和生存，于滅盡中沒有滅盡，這就是寶。第四法寶，上至三十六天（佛教宇宙觀中的高層天界）的天使不再返回生死輪迴之處，這就是寶。第五法寶，當發起意念時，未發起意念時，都如如不動地安住于本處，這就是寶。第六法寶，觀察三千大千世界（佛教宇宙觀中的廣大世界），了悟沒有可被度化者，這就是寶。第七法寶，于念頭沒有生起之處，這就是寶。第八法寶，即使三千大千世界的眾生都證得涅槃（Nirvana），內心也不歡喜；不證得涅槃（Nirvana）者，內心也不嗔怒。為什麼呢？因為諸法沒有固定的處所，這就是寶。第九法寶，隨眾生的願望讓他們證得阿羅漢果（Arhat），我讓他們發起菩提心，求愿者不再讓他們退還原來的願望，這就是寶。不生起各種念頭，沒有退還願望，這就是菩薩的法寶。』
如來回答曇摩竭菩薩（Tammokata Bodhisattva），說了以下偈語：
『對於可取的事物沒有可取，對於慾望沒有慾望；所度化的眾生沒有能見者，法輪（Dharmacakra）沒有常住之處。 有智慧的人沒有什麼可說，因為度化眾生沒有前往者；所以能見到偉大的正法，世間最為虛無。 道沒有常定的名稱，所以是十方眾生的珍寶；已經證得的人沒有證得，生死沒有一定的道路。 四馬（比喻組成身體的四大元素）不可窮盡，可意的事物沒有滿足的時候；世間所有快樂的人，'
【English Translation】 English version 'The wisdom of all Buddhas in the ten directions is without knowledge or perception; therefore, they see the pure Dharma, and thus it is said that there is nothing in the world.'
Then Tammokata Bodhisattva asked the Tathagata Bodhisattva: 'In the transformation without arising or leaving, who becomes the master? Nirvana is neither born nor dies, not far from the five paths (five realms of reincarnation). When sentient beings are made to generate the intention (bodhicitta), turn the Dharma wheel (Dharmacakra), without all defilements, causing them to not be born at all, who will liberate them?'
The Tathagata said: 'Tammokata, what you ask is to resolve the root of birth and death of beings in the ten directions, then you should practice the nine Dharma treasures. What are the nine Dharma treasures? First, in the absence of a master, that is a treasure. The second Dharma treasure is that Nirvana and birth-and-death have no initial acquaintance with each other, that is a treasure. The third Dharma treasure is that in death and life, in extinction there is no extinction, that is a treasure. The fourth Dharma treasure is that angels up to the thirty-sixth heaven (highest realms in Buddhist cosmology) do not return to the place of birth and death, that is a treasure. The fifth Dharma treasure is that when intention arises and when intention has not arisen, one abides in the same place, that is a treasure. The sixth Dharma treasure is that observing the three thousand great thousand Buddha worlds (vast world system in Buddhist cosmology), realizing that there is no one to be liberated, that is a treasure. The seventh Dharma treasure is that in the absence of arising of thoughts, that is a treasure. The eighth Dharma treasure is that even if all beings in the three thousand great thousand Buddha worlds attain Nirvana, the mind is not pleased; those who do not attain Nirvana, the mind is not angry. Why? Because all dharmas have no fixed place, that is a treasure. The ninth Dharma treasure is that according to the wishes of sentient beings, they attain Arhatship, I cause them to generate the intention (bodhicitta), those who seek wishes are not allowed to return to their original wishes, that is a treasure. Not arising various thoughts, without returning wishes, that is the Dharma treasure of a Bodhisattva.'
The Tathagata answered Tammokata Bodhisattva, speaking in verse:
'For the attainable, there is nothing attainable; for desire, there is no desire; those who are liberated have no seer, the Dharma wheel (Dharmacakra) has no permanent place. The wise have nothing to say, because in liberating beings there is no one who goes; therefore, one sees the great and true Dharma, the most non-existent in the world. The path has no constant name, therefore it is a treasure for beings in the ten directions; those who have attained have not attained, birth and death have no fixed path. The four horses (analogy for the four elements composing the body) cannot be exhausted, desirable things have no satisfaction; all those who are happy in the world,'
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， 所有諦已覺。 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， 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。 諸法不可荷， 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。 無度無不度， 世時誰不有； 十方立正覺， 悉得無上寶。」
曇摩竭菩薩問如來言：「欲使十方自然諸天人民，皆令得如其處，當行六法寶。何等六法寶？一者、聞知是會時，是即寶。二法寶者、諸來會者得聞是經，是即寶。三法寶者、非今功德，是即寶。四法寶者、敢問是經法已得六萬三昧，但欲使十方人發無上意，是即寶。五法寶者、皆使十方會於佛樹下，是即寶。六法寶者、佛所說經法使十方人悉令得之，是即寶。」
說是三昧時，會中有九十億萬菩薩諸天人民，有六十七億萬人皆得無所從生法
【現代漢語翻譯】 現代漢語譯本： 不執著于捨棄，就無法得道。 畏懼生死輪迴，就無法從中解脫；不畏懼生死，才能從中解脫。 生死可以被概括，並被劃分爲五道（地獄、餓鬼、畜生、人、天）。 有付出而沒有回報，這可以被認為是真理；真理的本質是無二的，所有真諦都已被覺悟。 沒有邊際也沒有範圍，沒有極限也無法計算；本源的實際情況就像回聲和影子一樣，沒有來也沒有去。 在生起中沒有真正的生起，真理沒有各種慾望；生死的本質是沒有固定之處的，生死的演化就是如此。 在清凈中沒有真正的清凈，在污垢中沒有真正的污垢；爲了所有十方世界的人們，斷絕所有的五道輪迴。 清凈的意念如果像水一樣，一切都沒有瑕疵污垢；青色、黃色以及白色、黑色，都能清晰地顯現它們的形狀。 不要揹負諸法，就能立即獲得無上的珍寶；『吾』（自我）、『我』、以及『人』，在世間都無法真正獲得。 不住于沒有執著的真諦，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。 沒有需要被度化的，也沒有不需要被度化的，世間何時何處不存在這些呢？十方世界確立正覺，都能獲得無上的珍寶。」
曇摩竭菩薩（Dharmagarbha Bodhisattva）問如來（Tathagata）說：『要使十方自然諸天人民，都能得到他們應得的歸宿，應當奉行六法寶。什麼是六法寶？第一，聞知法會開啟之時，這就是寶。第二，所有來參加法會的人都能聽聞這部經，這就是寶。第三，不是爲了眼前的功德，這就是寶。第四，敢於提問這部經的法義，並且已經獲得六萬三昧（samadhi，禪定），只是想讓十方世界的人們發起無上菩提心，這就是寶。第五，讓十方世界的人們都能聚集在菩提樹下，這就是寶。第六，佛（Buddha）所說的經法能讓十方世界的人們都能得到，這就是寶。』
在宣說這個三昧的時候，法會中有九十億萬菩薩、諸天和人民，其中有六十七億萬人證得了無所從生的法。
【English Translation】 English version: Without relinquishing attachment, one cannot attain the Dao (the Way). Fearing birth and death, one cannot escape; not fearing birth and death, one can escape. Birth and death can be summarized and categorized as the five realms (hell, hungry ghosts, animals, humans, and gods). To give without expecting a return, this can be considered the truth; the essence of truth is non-duality, and all truths have been awakened to. Without boundaries or limits, without end and immeasurable; the reality of the origin is like echoes and shadows, without coming or going. In arising, there is no true arising; the truth has no desires; the essence of birth and death has no fixed place, and the evolution of birth and death is thus. In purity, there is no true purity; in defilement, there is no true defilement; for all beings in the ten directions, sever all the cycles of the five realms. If a pure mind is like water, everything is without flaws or defilements; blue, yellow, white, and black, all can clearly reveal their forms. Do not carry the burden of all dharmas (teachings), and you will immediately obtain the supreme treasure; 'I' (self), 'me', and 'person', none can truly be obtained in this world. Do not dwell on the truth of non-attachment, all truths are like this; what is awakened to has nothing that can be seen, the worldly truth is like this. There is no one who needs to be saved, and no one who does not need to be saved, when and where in the world do these not exist? The ten directions establish perfect enlightenment, and all can obtain the supreme treasure.」
Dharmagarbha Bodhisattva asked the Tathagata (Thus Come One): 'To enable all the natural gods and people in the ten directions to attain their proper places, one should practice the six Dharma treasures. What are the six Dharma treasures? First, knowing when the Dharma assembly begins, this is a treasure. Second, all those who come to the assembly can hear this sutra, this is a treasure. Third, not seeking immediate merit, this is a treasure. Fourth, daring to ask about the meaning of this sutra and having already attained sixty thousand samadhis (meditative states), but only wanting to inspire the supreme Bodhi mind in the people of the ten directions, this is a treasure. Fifth, enabling all the people of the ten directions to gather under the Bodhi tree, this is a treasure. Sixth, the Dharma spoken by the Buddha can be obtained by all the people of the ten directions, this is a treasure.'
When this samadhi was being expounded, there were ninety billion Bodhisattvas, gods, and people in the assembly, among whom sixty-seven billion attained the Dharma of non-origination.
處。
當是時，九億萬菩薩皆得是三昧，三千大千佛剎土，復即九反大動，三十六天諸天王，在虛空中亂風音樂樂佛，諸大龍王、諸阿須倫，皆得見是法。
阿難正衣服頭面著地，叉手為佛作禮白佛言：「是經名為何等經？我當云何奉行之？」
佛言阿難：「是名為『諸剎無極園自然華香自然』，號為『會無極寶』。」
說是經時，無數諸天人民、阿須倫、人非人，聞經皆大歡喜，各前為佛作禮而去。
佛說寶如來三昧經卷下
【現代漢語翻譯】 現代漢語譯本： 當時，九億萬菩薩都獲得了這種三昧（Samadhi，一種高度集中的冥想狀態），三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個巨大世界系統）隨即發生了九次巨大的震動，三十六天的諸天王在虛空中散佈音樂來供養佛陀，諸大龍王（Naga-raja，具有超自然力量的龍族）、諸阿須倫（Asura，一種半神）都得見此法。 阿難（Ananda，佛陀的十大弟子之一）整理好衣服，頭面著地，合掌向佛陀行禮，稟告佛陀說：『這部經的名字是什麼？我應當如何奉行它呢？』 佛陀告訴阿難：『這部經名為《諸剎無極園自然華香自然》，也號為《會無極寶》。』 當佛陀宣說這部經時，無數諸天人民、阿須倫、人非人，聽聞此經都非常歡喜，各自上前向佛陀行禮后離去。 《佛說寶如來三昧經》卷下
【English Translation】 English version: At that time, nine hundred million Bodhisattvas all attained this Samadhi (a state of meditative consciousness), and the Trisahasra-Mahasahasra-Lokadhatu (a great thousandfold world system) immediately quaked nine times. The kings of the thirty-six heavens scattered music in the sky to make offerings to the Buddha. The great Naga-rajas (dragon kings) and all the Asuras (demigods) were able to witness this Dharma. Ananda (one of the ten principal disciples of the Buddha), arranging his robes, prostrated himself with his head to the ground, and with palms together, paid homage to the Buddha and said, 'What is the name of this Sutra? How should I uphold it?' The Buddha told Ananda, 'This Sutra is named 『The Natural Flowers and Fragrances of the Boundless Gardens of All Buddha-lands,』 and is also called 『The Assembly of Boundless Treasures.』' When the Buddha spoke this Sutra, countless gods, people, Asuras, and non-humans, hearing this Sutra, were all greatly delighted, and each came forward to pay homage to the Buddha and then departed. The Sutra of the Samadhi of the Jewel Thus Come One, Volume Two