T15n0638_佛說超日明三昧經

大正藏第 15 冊 No. 0638 佛說超日明三昧經

No. 638

佛說超日明三昧經卷上

西晉清信士聶承遠譯

聞如是：一時，佛游于維耶離㮈氏樹園，與大比丘眾俱，比丘萬八千，菩薩八萬——一切大聖神通已達，悉得總持攬十力慧，住無所住超三脫門，善權方便莫不從化，三達之智無所掛礙，游步三世獨尊無侶，見生死原本末所起，應病授藥令各得所，守護法城救濟群生，行四等心慈悲喜護，四恩隨時開建橋樑。佈施、持戒、忍辱、精進、一心、智慧以度無極，解空、無相、無愿之法得不起法忍，現入眾生都無所起，誨諸退轉令不回還，八不思議拔度八難，與法身合示現菩薩，或為如來聲聞緣覺，猶如日光無所不照，往來十方亦無周旋。觀一切法如化幻夢、野馬影響悉無所有，利衰譭譽苦樂善惡永已滅除，皆過世間諸所有法，至於道場等無增減——其名曰：普明菩薩、普達菩薩、普智菩薩、普慧菩薩、普至菩薩、光明菩薩、光㷿菩薩、光等菩薩、光英菩薩、光造菩薩、慈光菩薩、慈施菩薩、慈戒菩薩、慈忍菩薩、慈進菩薩、慈寂菩薩、慈智菩薩、慈救菩薩、慈護菩薩、慈雨菩薩、慈明菩薩、慈普菩薩。如是等上首八萬德皆如是！

爾時世尊，與無央數百千之

【現代漢語翻譯】 現代漢語譯本 《佛說超日明三昧經》捲上 西晉清信士聶承遠譯 我聽到的是這樣的：一時，佛陀在維耶離（Viyali，古印度城市名）的㮈氏樹園，與眾多大比丘在一起。有比丘一萬八千人，菩薩八萬人——他們都是已證得神通的大聖者，完全獲得了總持（Dharani，總攝憶持一切法而不忘失的智慧）和十力慧（Tathagata-bala-jnana，如來所具有的十種力），安住于無所住的境界，超越了三脫門（trini vimoksha-mukha，空、無相、無愿），善於運用權巧方便來教化眾生，三達之智（tri-vidya，宿命明、天眼明、漏盡明）沒有任何障礙，游步於過去、現在、未來三世，是獨一無二的尊者，沒有同伴。他們能見到生死的根本和起始，應眾生的病癥給予相應的藥物，使他們各自得到所需，守護佛法之城，救濟所有眾生，以慈、悲、喜、護四種平等心對待眾生，隨時以四恩（父母恩、眾生恩、國王恩、三寶恩）為基礎建立橋樑。他們通過佈施（dana，給予）、持戒（sila，遵守戒律）、忍辱（ksanti，忍耐）、精進（virya，努力）、一心（samadhi，專注）、智慧（prajna，洞察力）來度過無極的生死輪迴，領悟了空（sunyata，空性）、無相（animitta，無相）、無愿（apranihita，無愿）之法，獲得了不起法忍（anutpattika-dharma-ksanti，對不生不滅之法的證悟），顯現於眾生之中卻沒有任何執著，教誨那些退轉的修行者使他們不再退回，以八不思議（asta-acintya，佛的八種不可思議的功德）拔除眾生的八難（asta-aksanas，沒有機會修行佛法的八種障礙），與法身（dharma-kaya，佛的法性之身）合一，示現為菩薩，或者示現為如來、聲聞、緣覺，猶如日光一樣無所不照，往來於十方世界也沒有任何侷限。他們觀察一切法都如幻化、夢境、野馬、影響一樣，一切都是虛無的，利益、衰敗、譭謗、讚譽、痛苦、快樂、善、惡都已永遠滅除，超越了世間所有的一切法，到達道場時，心境平等，沒有增加也沒有減少——他們的名字是：普明菩薩（Samanta-prabha Bodhisattva）、普達菩薩（Samanta-gata Bodhisattva）、普智菩薩（Samanta-jnana Bodhisattva）、普慧菩薩（Samanta-mati Bodhisattva）、普至菩薩（Samanta-prapta Bodhisattva）、光明菩薩（Prabha Bodhisattva）、光㷿菩薩、光等菩薩、光英菩薩、光造菩薩、慈光菩薩（Maitri-prabha Bodhisattva）、慈施菩薩（Maitri-dana Bodhisattva）、慈戒菩薩（Maitri-sila Bodhisattva）、慈忍菩薩（Maitri-ksanti Bodhisattva）、慈進菩薩（Maitri-virya Bodhisattva）、慈寂菩薩（Maitri-shanti Bodhisattva）、慈智菩薩（Maitri-jnana Bodhisattva）、慈救菩薩（Maitri-trana Bodhisattva）、慈護菩薩（Maitri-raksha Bodhisattva）、慈雨菩薩（Maitri-megha Bodhisattva）、慈明菩薩（Maitri-prabha Bodhisattva）、慈普菩薩（Maitri-samanta Bodhisattva）。像這樣以上首的八萬菩薩，他們的功德都像上面所說的一樣！ 這時，世尊與無數百千的...

【English Translation】 English version 'The Sutra of the Buddha's Discourse on the Samadhi of Surpassing the Sun's Brightness', Volume 1 Translated by Upasaka Nie Chengyuan of the Western Jin Dynasty Thus have I heard: At one time, the Buddha was dwelling in the Garden of 㮈氏 trees in Viyali (Viyali, an ancient Indian city), together with a great assembly of Bhikshus. There were eighteen thousand Bhikshus and eighty thousand Bodhisattvas—all of them were great sages who had attained supernatural powers, fully possessed of Dharani (Dharani, the wisdom of comprehensively remembering and retaining all Dharmas without forgetting) and the wisdom of the Ten Powers (Tathagata-bala-jnana, the ten powers possessed by the Tathagata), abiding in the state of non-abiding, transcending the three doors of liberation (trini vimoksha-mukha, emptiness, signlessness, and wishlessness), skillfully using expedient means to teach and transform beings, the wisdom of the three insights (tri-vidya, knowledge of past lives, divine eye, and extinction of outflows) was without any obstruction, walking in the three worlds of past, present, and future, being the unique and unparalleled honored one, without companions. They could see the root and origin of birth and death, giving medicine according to the illnesses of beings, enabling them to each obtain what they needed, guarding the city of Dharma, saving all beings, treating beings with the four equal minds of loving-kindness, compassion, joy, and equanimity, and at all times building bridges based on the four kinds of grace (gratitude to parents, gratitude to sentient beings, gratitude to the king, gratitude to the Triple Gem). They crossed the boundless cycle of birth and death through giving (dana, generosity), upholding precepts (sila, observing the precepts), patience (ksanti, endurance), diligence (virya, effort), one-pointedness (samadhi, concentration), and wisdom (prajna, insight), comprehended the Dharma of emptiness (sunyata, emptiness), signlessness (animitta, signlessness), and wishlessness (apranihita, wishlessness), attained the forbearance of non-origination of Dharmas (anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing of Dharmas), appearing among beings without any attachment, teaching those who had regressed to not turn back, using the eight inconceivable qualities (asta-acintya, the eight inconceivable merits of the Buddha) to remove the eight difficulties (asta-aksanas, eight obstacles to having the opportunity to practice the Dharma) of beings, uniting with the Dharma-kaya (dharma-kaya, the Dharma-nature body of the Buddha), manifesting as Bodhisattvas, or manifesting as Tathagatas, Sravakas, and Pratyekabuddhas, like the sunlight that shines everywhere without exception, coming and going in the ten directions without any limitations. They observed all Dharmas as illusions, dreams, mirages, and echoes, all being empty and without substance, benefit, decline, defamation, praise, suffering, happiness, good, and evil had all been extinguished forever, transcending all Dharmas of the world, and when arriving at the Bodhimanda, their minds were equal, without increase or decrease—their names were: Samanta-prabha Bodhisattva, Samanta-gata Bodhisattva, Samanta-jnana Bodhisattva, Samanta-mati Bodhisattva, Samanta-prapta Bodhisattva, Prabha Bodhisattva, Bodhisattva of Light 㷿, Bodhisattva of Equal Light, Bodhisattva of Light Glory, Bodhisattva of Light Creation, Maitri-prabha Bodhisattva, Maitri-dana Bodhisattva, Maitri-sila Bodhisattva, Maitri-ksanti Bodhisattva, Maitri-virya Bodhisattva, Maitri-shanti Bodhisattva, Maitri-jnana Bodhisattva, Maitri-trana Bodhisattva, Maitri-raksha Bodhisattva, Maitri-megha Bodhisattva, Maitri-prabha Bodhisattva, Maitri-samanta Bodhisattva. Like these eighty thousand Bodhisattvas who were the leaders, their merits were all like what has been said above! At that time, the World Honored One, with countless hundreds of thousands of...

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眾眷屬圍繞，而為說法，講大乘業無極之慧。

於是城中有大長者，名曰善實，與千人俱各各手執七寶之華，來詣佛所，稽首佛足，以其寶華共散佛上，而各誓願：「愿使十方眾生之類，心軟如華意凈若空。」如來威神令諸寶華皆在空中，於世尊上合成華蓋；華蓋之光普照十方諸佛國土菩薩，諸天人民靡不睹焉！諸佛世界各有無數億百千菩薩來詣佛所，稽首畢一面坐。

於是慈普八萬大士，與百億天帝釋梵王，與三十億梵諸天神妙天，與十億眷屬凈居天，與二十億侍從魔子導師，與五千億妓儻，相隨俱來詣佛所，稽首足下退住一面。

阿阇世王與八萬人，波斯匿王與五萬人，維耶離王與諸尊者八萬四千人，郁蟬王與二萬人，輸頭檀王與九萬人，拘夷那竭王與六萬人，如是諸王各將官屬不可復計，俱來詣佛所，稽首于地遷坐一面。

諸比丘、比丘尼、清信士、清信女，諸天、龍、神、阿須輪、迦留羅、真陀羅、摩休勒、人與非人，無央數億不可譬喻，來詣佛所稽首于地，各各分部，或坐或住。

佛在眾中威神特尊，如日初出若星中月，猶須彌山峙干大海周照四域。世尊放身光明巍巍，聖慧無邊，普照一切，靡不蒙度，四品瞻仰猶冥睹明。

於是會中有菩薩，名曰普明，從坐起整衣

【現代漢語翻譯】 現代漢語譯本：眾眷屬圍繞著佛陀，佛陀為他們說法，講述關於大乘業無止境的智慧。

這時，城裡有一位大長者，名叫善實（善於佈施的人），與一千人一起，每人手持七寶蓮花，來到佛陀所在的地方，頂禮佛足，將手中的寶華一起散在佛陀身上，並且各自發誓：『愿使十方所有眾生的心，都像蓮花一樣柔軟，意念像虛空一樣清凈。』如來以其威神力，使所有的寶華都停留在空中，在世尊的上方合成一個華蓋；華蓋的光芒普照十方諸佛國土的菩薩，諸天人民沒有誰不看見的！各個佛世界都有無數億百千菩薩來到佛陀所在的地方，頂禮完畢后在一旁坐下。

這時，慈普（慈悲普及）等八萬大士，與百億天帝釋梵王，與三十億梵諸天神妙天，與十億眷屬凈居天，與二十億侍從魔子導師，與五千億妓女，互相跟隨一起來到佛陀所在的地方，頂禮佛足後退到一旁站立。

阿阇世王（古印度摩揭陀國國王）與八萬人，波斯匿王（古印度拘薩羅國國王）與五萬人，維耶離王（古印度毗舍離國國王）與諸位尊者八萬四千人，郁蟬王（身份待考）與二萬人，輸頭檀王（身份待考）與九萬人，拘夷那竭王（拘夷那竭國國王）與六萬人，像這樣的諸位國王各自帶領著官屬，數量多得無法計算，一起來到佛陀所在的地方，頂禮于地後退到一旁坐下。

諸位比丘、比丘尼、清信士、清信女，諸天、龍、神、阿須輪（非天），迦留羅（金翅鳥），真陀羅（緊那羅，歌神），摩休勒（摩睺羅伽，大蟒神），人與非人，無數億多得無法比喻，來到佛陀所在的地方頂禮于地，各自按照類別，有的坐著，有的站立。

佛陀在眾人之中，威嚴神聖特別尊貴，就像初升的太陽，又像眾星中的月亮，猶如須彌山（佛教中的聖山）屹立於大海之中，光芒周照四方。世尊放出自身的光明，巍峨盛大，聖潔的智慧沒有邊際，普遍照耀一切，沒有誰不蒙受救度，四眾弟子瞻仰佛陀，就像在黑暗中看到了光明。

這時，法會中有一位菩薩，名叫普明（普遍光明），從座位上站起來，整理衣裳

【English Translation】 English version: Surrounded by a multitude of attendants, the Buddha expounded the Dharma, speaking of the boundless wisdom of Mahayana karma.

At that time, in the city, there was a great elder named Shan Shi (善實, meaning 'Good Reality'), who, along with a thousand people, each holding a seven-jeweled lotus flower, came to the Buddha's location, bowed at the Buddha's feet, and scattered their precious flowers upon the Buddha, each vowing: 'May the hearts of all beings in the ten directions be as soft as a flower and their minds as pure as the sky.' The Tathagata, through his divine power, caused all the precious flowers to remain in the air, forming a floral canopy above the World-Honored One; the light of the floral canopy illuminated the Bodhisattvas in the Buddha lands of the ten directions, and all gods and people beheld it! Countless billions of Bodhisattvas from various Buddha worlds came to the Buddha's location, bowed, and sat to one side.

At that time, the eighty thousand great beings, such as Ci Pu (慈普, meaning 'Universal Compassion'), along with a hundred billion celestial emperors Shakra and Brahma, thirty billion Brahma gods, wondrous gods, ten billion Pure Abode gods with their retinues, twenty billion demon sons and guides with their attendants, and five thousand billion courtesans, came together to the Buddha's location, bowed at his feet, and withdrew to stand on one side.

King Ajatasatru (阿阇世王, King of Magadha in ancient India) with eighty thousand people, King Prasenajit (波斯匿王, King of Kosala in ancient India) with fifty thousand people, King Viyali (維耶離王, King of Vaishali in ancient India) with eighty-four thousand venerable ones, King Yu Chan (郁蟬王, identity to be confirmed) with twenty thousand people, King Shutoutan (輸頭檀王, identity to be confirmed) with ninety thousand people, King Kushingara (拘夷那竭王, King of Kushinagar) with sixty thousand people, such kings, each leading their officials, in numbers beyond calculation, came together to the Buddha's location, prostrated themselves on the ground, and withdrew to sit on one side.

The Bhikkhus, Bhikkhunis, Upasakas, Upasikas, gods, dragons, spirits, Asuras (阿須輪, demigods), Garudas (迦留羅, mythical birds), Kinnaras (真陀羅, celestial musicians), Mahoragas (摩休勒, great serpents), humans and non-humans, countless billions beyond comparison, came to the Buddha's location, prostrated themselves on the ground, and each according to their group, either sat or stood.

The Buddha, in the midst of the assembly, was especially honored in his majestic divinity, like the newly risen sun or the moon among the stars, like Mount Sumeru (須彌山, the sacred mountain in Buddhism) standing firm in the great sea, its light shining in all four directions. The World-Honored One emitted light from his body, majestic and grand, his sacred wisdom boundless, universally illuminating all, so that none were not saved; the four classes of disciples looked up to him as if seeing light in the darkness.

At that time, in the assembly, there was a Bodhisattva named Puming (普明, meaning 'Universal Light'), who rose from his seat, adjusted his robes

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服，長跪叉手以偈贊佛：

「大慈哀愍群黎，　　為陰蓋盲冥者； 　開無目使視瞻，　　化未聞以道明。 　處世間如虛空，　　若蓮花不著水； 　心清凈超于彼，　　稽首禮無上聖。 　觀法本無所有，　　如野馬水月形、 　影響幻化芭蕉，　　曉三界亦如是！ 　從無量難計劫，　　積功德不可數； 　慈心等定廣化，　　眾生類皆被荷。 　了三界其若夢，　　覺悉滅無適莫； 　生死吾之本末，　　斯恍惚無所有。 　佛光明靡不照，　　威相好難計量； 　道巍巍無等倫，　　故稽首禮十方。 　本發意為十方，　　拯厄難濟群庶； 　已獲愿過於空，　　一切人莫不蒙。 　坐佛樹力降魔，　　逮無量覺道成； 　解諸法本自然，　　于異術無所求。 　眾上佛七寶華，　　在虛空成華蓋； 　光普照十方國，　　群黎集受法誨。 　聖尊德喻須彌，　　智慧光超日月； 　所敷演不可喻，　　故稽首大聖雄。」

爾時，普明說此偈贊佛已，長跪叉手，問曰：「唯然世尊！斯諸會者有發菩薩意，或未發者；有得不退轉，或未得者；有得不起法忍，一生補處道德成者；或在五道生死縛者。如來加哀深為演現無極寶藏，令未解達心得㸌然，愚冥睹明得不退轉，寧有三昧名普照，深淺消散二法，

【現代漢語翻譯】 現代漢語譯本 於是，他整理好衣服，長跪合掌，用偈頌讚美佛陀： 『您以偉大的慈悲憐憫眾生，為那些被五陰（色、受、想、行、識）遮蔽而盲目的人們； 開啟他們的眼睛，使他們能夠看見，教化那些未曾聽聞佛法的人，用真理之光照亮他們。 您身處世間，卻如同虛空一般自在，又像蓮花一樣不沾染污泥； 您的心清凈無染，超越一切塵世，我恭敬地頂禮無上的聖者。 您觀察到諸法的本質本無所有，如同野馬（陽光照射在沙漠上產生的海市蜃樓）和水中的月亮一樣虛幻； 又如回聲、影子、幻術和芭蕉樹（層層剝開，中心為空），您明瞭三界（欲界、色界、無色界）的真相也是如此！ 從無量無數的劫以來，您積累了不可計數的功德； 以慈悲之心平等地廣度眾生，一切眾生都蒙受您的恩澤。 您明瞭三界如同夢幻，覺悟到一切都將消逝，沒有歸宿也沒有終點； 生死對於我來說，如同本末倒置，一切都恍惚虛無。 佛陀的光明無處不照耀，莊嚴的相好難以衡量； 您的道業崇高偉大，無與倫比，所以我恭敬地頂禮十方諸佛。 您最初發愿是爲了十方眾生，拯救困厄，救濟大眾； 如今已經實現了願望，勝過虛空，一切人都蒙受您的恩澤。 您在菩提樹下以強大的力量降伏魔軍，證得了無量的覺悟，成就了佛道； 您瞭解諸法的本來面目是自然而然的，不從其他法術中尋求。 大眾將七寶蓮花獻給佛陀，在虛空中形成華麗的寶蓋； 光明普照十方國土，眾生聚集在一起接受佛陀的教誨。 聖尊您的德行如同須彌山一樣崇高，智慧的光芒超越日月； 您所宣講的佛法無法比擬，所以我恭敬地頂禮偉大的聖雄。』 這時，普明菩薩說完這些偈頌讚美佛陀后，長跪合掌，問道：『世尊，這些集會的人中，有的已經發了菩薩心，有的還沒有發；有的已經得到了不退轉的境界，有的還沒有得到；有的人已經得到了不起法忍（對一切法都能安忍），一生之後就能補處成佛，道德圓滿；有的人還在五道（地獄、餓鬼、畜生、人、阿修羅）中被生死束縛。如來您慈悲憐憫，請為我們深入地演說無極的寶藏，讓那些沒有理解的人能夠豁然開悟，讓那些愚昧無知的人能夠見到光明，得到不退轉的境界。是否有一種三昧（禪定）名為普照，能夠深刻地消除深淺二法（深法和淺法），』

【English Translation】 English version Then, he adjusted his robes, knelt down on his knees, and with palms together, praised the Buddha with a gatha: 『Greatly compassionate, you pity the multitudes, for those blinded by the skandhas (form, feeling, perception, volition, consciousness); Opening the eyes of the sightless, enabling them to see, transforming those who have not heard, illuminating them with the truth. Abiding in the world like empty space, like a lotus flower unstained by water; Your mind is pure and transcends all, I bow my head in reverence to the unsurpassed sage. You observe that the essence of all dharmas is without substance, like a mirage (sunlight on the desert) and the moon in water; Like an echo, a shadow, an illusion, and a banana tree (peeled layer by layer, the center is empty), you understand that the truth of the three realms (desire realm, form realm, formless realm) is also like this! From immeasurable, countless kalpas, you have accumulated countless merits; With a compassionate heart, you equally and widely transform beings, all sentient beings are blessed by your grace. You understand that the three realms are like a dream, realizing that all will vanish, with no beginning and no end; Birth and death for me are like an inversion of cause and effect, all is vague and unreal. The Buddha's light shines everywhere, the majestic marks are immeasurable; Your path is lofty and great, unparalleled, therefore I bow my head in reverence to the Buddhas of the ten directions. Your initial vow was for the beings of the ten directions, to rescue the distressed and save the masses; Now you have fulfilled your vows, surpassing emptiness, all people are blessed by your grace. Sitting under the Bodhi tree, with strength you subdued the demons, attaining immeasurable enlightenment, accomplishing the Buddha's path; You understand that the original nature of all dharmas is natural, not seeking from other arts. The assembly offers seven-jeweled lotus flowers to the Buddha, forming a magnificent canopy in the sky; The light shines universally in the lands of the ten directions, sentient beings gather to receive the Buddha's teachings. Venerable One, your virtue is as lofty as Mount Sumeru, the light of your wisdom surpasses the sun and moon; What you expound is incomparable, therefore I bow my head in reverence to the great heroic sage.』 At that time, Bodhisattva Puming, after reciting these verses in praise of the Buddha, knelt down on his knees, and with palms together, asked: 『World Honored One, among those assembled here, some have already generated the Bodhi mind, and some have not; some have already attained the state of non-retrogression, and some have not; some have attained the forbearance of non-arising dharmas (able to endure all dharmas), and after one more life will become a Buddha, their morality is complete; some are still bound by birth and death in the five paths (hell, hungry ghosts, animals, humans, asuras). May the Thus Come One, with compassion, deeply expound the limitless treasure for us, so that those who have not understood may suddenly awaken, and those who are ignorant may see the light and attain the state of non-retrogression. Is there a samadhi (meditative state) called Universal Illumination, which can profoundly eliminate the two dharmas of depth and shallowness,』

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疾至無上正真道乎？」

佛言：「善哉普明！多所哀念多所安隱，愍傷諸天及十方人各令得所，諦聽諦聽善思念之！」

「唯然世尊愿樂欲聞。」

佛言：「有三昧名超日明，菩薩逮得是者，無所不入；譬如日光所在而現無所蔽礙，化終始者，使暢三處心意所為，其未發意興菩薩心，已發道心至不退轉，立不回還至一生補處，已得補處究竟無上正真之道，等如虛空無往無來，不出不入無所不行。

「行八十事乃諦逮得斯定。何等八十？解眼空，除耳聲，無鼻嗅，拔言著，濟于識，息貪淫，休恚恨，釋愚癡；了色沫、痛若泡、想野馬、行芭蕉、識猶幻；心本凈，意喻夢；念同像，不見身、不計人、不有壽、不保命，四大空，五陰無根，六衰無原，七識無主；行慈心，哀一切，志和悅，護諸根；無憎愛，離眾對，不散行，無合會；無施不慳，無戒不犯，無忍不怒，無進不怠，無寂不亂，無智不愚；不廢俗、不專道；講說法，不為身，為一切；無所著，亦不斷，亦無縛；無所解，行平等；卻睡眠，無諸蓋；不受入，不隨對，心自解，順佛教；不違法，不輕眾；愍十方人，如父嚴教，若母撫育，譬子順親。恩如己身；不自為形，不為他人，亦不為法；行菩薩道，弘雅志，不為邪想；無聲聞念，無緣覺

【現代漢語翻譯】 現代漢語譯本： 『如何才能迅速達到無上正真之道呢？』

佛說：『好啊，普明！（Puming，菩薩名）你真是爲了廣大的眾生著想，爲了他們的安寧，憐憫諸天和十方世界的人們，使他們都能得到歸宿。仔細聽，仔細聽，好好思考！』

『是的，世尊，我非常樂意聽聞。』

佛說：『有一種三昧（Samadhi，佛教術語，指精神集中和統一的狀態）名為超日明（Chao Ri Ming），菩薩如果證得這種三昧，就能無所不入。就像陽光照耀之處，沒有任何阻礙。教化眾生，使他們通達過去、現在、未來三世的心意和行為。對於那些尚未發起菩提心的人，能使其發起菩薩心；對於已經發起道心的人，能使其達到不退轉的境界；能使其安立於不退還的境界，直至一生補處（Ekajatipratibaddha，指下一生將成佛的菩薩）；已經得到一生補處，最終證得無上正真之道，如同虛空一樣無所從來，無所往去，不入不出，無所不行。

要修行八十件事才能真正證得這種禪定。是哪八十件事呢？理解眼是空的，去除耳所聽到的聲音，沒有鼻子的嗅覺，拔除言語的執著，救濟意識，止息貪慾，停止嗔恨，消除愚癡；了知色如水沫，痛如水泡，想如野馬，行如芭蕉，識如幻象；心本來清凈，意念如同夢境；念頭如同影像，不見有身體，不計較人我，不執著壽命，不保全性命，四大皆空，五陰沒有根源，六衰沒有起源，七識沒有主宰；修慈悲心，哀憫一切眾生，心志平和喜悅，守護諸根；沒有憎恨和愛戀，遠離各種對立，不散亂行為，沒有聚合和分離；沒有施捨而不慳吝，沒有持戒而不犯戒，沒有忍辱而不發怒，沒有精進而不懈怠，沒有寂靜而不散亂，沒有智慧而不愚癡；不廢棄世俗之事，不專一于修道；講經說法，不是爲了自己，而是爲了所有眾生；沒有執著，也沒有斷滅，也沒有束縛；沒有什麼需要解脫，行持平等；克服睡眠，沒有各種煩惱；不接受外入，不隨順對境，心自然解脫，順從佛教；不違背佛法，不輕視大眾；憐憫十方世界的人們，像父親嚴厲教導，像母親撫育，像兒子順從父母一樣。恩情如同對待自己一樣；不為自己塑造形象，不為他人，也不為佛法；行菩薩道，弘揚高雅的志向，沒有邪惡的想法；沒有聲聞（Sravaka，聽聞佛法而修行的弟子）的念頭，沒有緣覺（Pratyekabuddha，獨自悟道的修行者）的念頭。』

【English Translation】 English version: 'How can one quickly attain the Unsurpassed Perfect True Way?'

The Buddha said, 'Excellent, Puming! (Puming, name of a Bodhisattva) You are truly thinking of the vast multitude of beings, for their peace and well-being, having compassion for the gods and people of the ten directions, enabling each to find their place. Listen carefully, listen carefully, and contemplate it well!'

'Yes, World Honored One, I am very eager to hear.'

The Buddha said, 'There is a Samadhi (Samadhi, Buddhist term referring to a state of mental concentration and unification) called Surpassing Sun Radiance (Chao Ri Ming). If a Bodhisattva attains this Samadhi, they can enter anywhere without obstruction, just like the sunlight shines without hindrance. They can teach and transform beings, enabling them to understand the intentions and actions of the three periods of time: past, present, and future. For those who have not yet aroused the Bodhi mind, they can inspire them to generate the Bodhisattva mind; for those who have already aroused the mind of the Way, they can enable them to reach the state of non-retrogression; they can establish them in the state of non-returning, until they reach the Ekajatipratibaddha (Ekajatipratibaddha, a Bodhisattva who will become a Buddha in the next life); having already attained Ekajatipratibaddha, they ultimately attain the Unsurpassed Perfect True Way, like the empty space, without coming or going, without entering or exiting, without anything that is not done.

One must practice eighty things to truly attain this Samadhi. What are the eighty things? Understanding that the eye is empty, removing the sounds heard by the ear, having no smell for the nose, uprooting the attachment to words, saving consciousness, ceasing greed, stopping hatred, eliminating ignorance; realizing that form is like foam, feeling is like a bubble, thought is like a mirage, action is like a banana tree, consciousness is like an illusion; the mind is originally pure, intention is like a dream; thought is like an image, not seeing a body, not calculating self and others, not clinging to lifespan, not preserving life, the four great elements are empty, the five aggregates have no root, the six decays have no origin, the seven consciousnesses have no master; cultivating loving-kindness, having compassion for all beings, the mind is peaceful and joyful, guarding the senses; having no hatred or love, being apart from all opposites, not scattering actions, having no gathering or separation; not being stingy when giving, not breaking precepts when holding them, not being angry when enduring, not being lazy when advancing, not being disturbed when being silent, not being foolish when being wise; not abandoning worldly affairs, not being solely devoted to cultivation; lecturing and speaking the Dharma, not for oneself, but for all beings; having no attachment, nor annihilation, nor bondage; there is nothing to be liberated, practicing equality; overcoming sleep, having no afflictions; not accepting external entry, not following objects, the mind naturally liberates, following the Buddha's teachings; not violating the Dharma, not belittling the Sangha; having compassion for the people of the ten directions, like a father strictly teaching, like a mother nurturing, like a son obeying parents. Kindness is like treating oneself; not creating an image for oneself, not for others, nor for the Dharma; practicing the Bodhisattva path, promoting noble aspirations, having no evil thoughts; having no Sravaka (Sravaka, a disciple who practices by hearing the Dharma) thoughts, having no Pratyekabuddha (Pratyekabuddha, a practitioner who attains enlightenment alone) thoughts.'

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意，不求望想，棄彼此行，一切無倚；不見三世，了三界本；不心意識，解道若空；離去來今，深入大慧；一切本無，行大善權。是為八十。」

佛語普明：「是八十行，若遵修者，則疾得至超日明三昧。譬如日出一時遍照，百穀草木仰天之類莫不成熟；逮斯定者，等入一切上中下行，無所不現而皆度之。如月盛滿消夜窈冥；以大定明進，卻三垢想蔽用除而睹上道。如大醫王，選采百藥以療眾病各各得愈；以無極慧隨眾本行而為說法，屏色、痛、想、行、識求使獲神通。又如船工御牢堅船，度人往還而無停滯；示現泥洹濟無量人，開化止處解三界空，順至終始救攝群萌。如雄師子隱乎林藪諸獸攝伏；獲斯定者開士獨步周旋三世，六十二見九十六徑諸墮邪者皆為降棄，從受道教三品得所。如轉輪王典領四域天下戴仰；斯定四等以四意行，分別四大度脫眾生，生老病死我人壽命，使知本無得至大道。猶若巨海悉受眾流，苞含諸寶奇妙異珍；一切法門總持辯才諸定意門悉而歸之，光演深邃無上慧義，興隆三寶洗濯愚冥，超至日明三昧尊定。」

佛時頌曰：

「譬如日出時，　　其光悉遍照； 　百穀仰成熟，　　大定超于彼。 　等至於一切，　　雜行群萌類； 　普現無不周，　　莫不得過度。 　醫王療

【現代漢語翻譯】 現代漢語譯本： 『意，不求望想，棄彼此行，一切無倚；不見三世，了三界本；不心意識，解道若空；離去來今，深入大慧；一切本無，行大善權。是為八十。』

佛告訴普明菩薩：『這八十種修行方法，如果有人遵照修行，就能迅速達到超日明三昧（一種禪定境界）。譬如太陽出來，一時之間普照大地，各種穀物草木仰賴陽光而成熟；獲得這種禪定的人，能平等地進入一切上、中、下等的修行，無所不現，並且都能度化他們。如同月亮圓滿時能消除夜晚的黑暗；以大定的光明前進，去除貪慾、嗔恚、愚癡這三種垢染的迷惑，從而見到最高的真理。如同偉大的醫生，選擇採集各種藥物來治療各種疾病，使他們各自痊癒；以無極的智慧，隨著眾生的本來修行而為他們說法，屏除色（物質）、受（感受）、想（思想）、行（行為）、識（意識）這五蘊，使他們獲得神通。又如船工駕駛堅固的船隻，載人往來而沒有停滯；示現涅槃（佛教的最高境界），救度無量的人，開啟教化止息之處，理解三界（欲界、色界、無色界）的空性，順應從開始到終結的規律，救助攝取眾生。如同雄獅隱藏在森林中，各種野獸都被它懾服；獲得這種禪定的人，菩薩能獨自在三世（過去、現在、未來）中行走，六十二見（各種錯誤的見解）和九十六徑（各種外道修行路徑）等墮入邪道的人，都被他降伏捨棄，跟隨他接受教導，上、中、下三品都能得到歸宿。如同轉輪王統治四方，天下人都敬仰他；這種禪定包含慈、悲、喜、舍四種心，以四種意念修行，分別四大（地、水、火、風），度脫眾生，使他們明白生、老、病、死、我、人、壽命的本來空無，從而達到大道。就像巨大的海洋容納各種河流，包含各種寶藏和奇妙的珍寶；一切法門、總持、辯才、各種禪定意念都歸於它，光大闡揚深邃無上的智慧，興盛佛法僧三寶，洗滌愚昧和黑暗，超越達到超日明三昧這種尊貴的禪定。』

佛陀當時用偈頌說道：

『譬如太陽升起時，它的光芒普照一切；各種穀物仰賴陽光而成熟，大定超越了這一切。 平等地對待一切，各種修行和眾生；普遍示現，無所不周，沒有誰不能被救度。 醫王治療疾病』

【English Translation】 English version: 'Intentions, not seeking expectations, abandoning the actions of self and others, without any reliance; not seeing the three times (past, present, future), understanding the essence of the three realms (desire realm, form realm, formless realm); not relying on mind, consciousness, or awareness, understanding the path as empty; departing from past, present, and future, deeply entering great wisdom; everything is fundamentally non-existent, practicing great skillful means. These are the eighty.'

The Buddha said to Universal Light (Puming): 'These eighty practices, if followed and cultivated, will quickly lead to the Samadhi of Transcending the Sun's Brightness (a state of meditative absorption). It is like the sun rising, instantly illuminating everything, and all grains and plants rely on it to mature; those who attain this Samadhi can equally enter all superior, middle, and inferior practices, manifesting everywhere and liberating all beings. Like the full moon dispelling the darkness of night; advancing with the light of great Samadhi, removing the obscurations of the three poisons (greed, hatred, delusion), and seeing the supreme truth. Like a great physician, selecting and collecting various medicines to cure all diseases, enabling each to recover; with boundless wisdom, according to the inherent practices of beings, teaching them the Dharma, eliminating the five aggregates (form, feeling, perception, mental formations, consciousness), enabling them to attain supernatural powers. Furthermore, like a boatman steering a strong and sturdy ship, ferrying people back and forth without delay; demonstrating Nirvana (the ultimate state of liberation), saving countless people, opening up the place of cessation and transformation, understanding the emptiness of the three realms, following the law from beginning to end, rescuing and embracing all beings. Like a mighty lion hiding in the forest, all beasts are subdued by it; those who attain this Samadhi, the Bodhisattva can walk alone in the three times (past, present, future), all those who have fallen into wrong paths, such as the sixty-two views (various erroneous views) and ninety-six paths (various heretical practices), are subdued and abandoned, following him to receive teachings, and the superior, middle, and inferior can all find their place. Like a Wheel-Turning King (Chakravartin) ruling the four regions, the whole world reveres him; this Samadhi contains the four immeasurables (loving-kindness, compassion, joy, equanimity), practicing with the four intentions, distinguishing the four elements (earth, water, fire, wind), liberating all beings, enabling them to understand that birth, old age, sickness, death, self, others, and life are fundamentally empty, thereby attaining the Great Path. Just like the vast ocean receiving all rivers, containing all treasures and wonderful jewels; all Dharma gates, total retention, eloquence, and all Samadhi intentions return to it, glorifying and expounding profound and unsurpassed wisdom, flourishing the Triple Gem (Buddha, Dharma, Sangha), washing away ignorance and darkness, transcending and attaining the noble Samadhi of Transcending the Sun's Brightness.'

At that time, the Buddha spoke in verse:

'Like the sun rising, its light illuminates everything; all grains rely on it to mature, great Samadhi transcends all that. Equally reaching everything, various practices and types of beings; universally manifesting, without omission, none cannot be liberated. The medicine king cures diseases'

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眾病，　　隨時而授藥； 　斯定應所宜，　　淫怒癡消除。 　船師度往還，　　從此到彼岸； 　菩薩亦如是，　　所濟無窮極。 　譬如雄師子，　　獨步無所畏； 　六十二疑見，　　斯定皆降化。 　若轉輪聖王，　　綏恤四天下； 　菩薩猶如斯，　　四等度群黎。 　巨海受萬川，　　瑰琦異珍寶； 　斯定苞諸法，　　施以七大財。 　假使有發意，　　欲至無上慧； 　當尊斯定義，　　疾獲正真覺。」

佛語普明：「菩薩有四事，疾獲斯定。何等四？愍傷群黎如己骨髓，殖眾德本不望其報，觀四大空猶若如夢，計五陰本則野馬也；是為四事。」

佛時頌曰：

「欲獲定意者，　　愍哀眾生類； 　猶如己骨髓，　　立德不想報。 　觀身四大空，　　恍惚其若夢； 　計五陰本無，　　譬若如野馬。 　設使解慧者，　　則不計吾我； 　縷練一切原，　　速逮斯定意。」

佛告普明：「菩薩有四事，疾得斯定。何等為四？苞育眾生愛若赤子，常行大慈無有彼此，勸誨愚癡示以道明，晝夜精進志道無求；是為四。」

佛時頌曰：

「養護哀眾生，　　如父母愛子； 　大慈不勞望，　　等心無適莫。 　勸化誘愚憃，　　使睹大道明； 　夙夜樂正法，　　乃能逮

【現代漢語翻譯】 現代漢語譯本 對於各種疾病，應隨時給予相應的藥物； 這種禪定能恰如其分地消除貪慾、嗔怒和愚癡。 如同船師引導人們往返，從此岸到達彼岸； 菩薩也是如此，所救濟的眾生沒有窮盡。 譬如雄壯的獅子，獨自行走毫無畏懼； 六十二種錯誤的見解，都能被這種禪定降伏和轉化。 如果轉輪聖王（擁有統治世界的理想君王），安撫和治理四大天下； 菩薩也像這樣，用四種平等心（慈、悲、喜、舍）度化眾生。 巨大的海洋容納萬千河流，以及各種奇異的珍寶； 這種禪定包含一切佛法，並施予信、戒、慚、愧、聞、施、慧七種大財富。 假如有發願之人，想要達到無上的智慧； 應當尊重這種禪定，迅速獲得真正的覺悟。

佛陀告訴普明菩薩（菩薩名）：「菩薩有四件事，能迅速獲得這種禪定。是哪四件呢？憐憫眾生如同憐憫自己的骨髓，種植各種功德善根不期望回報，觀察四大皆空就像夢幻一樣，認為五陰（色、受、想、行、識）的本質就像野馬（海市蜃樓）；這就是四件事。」

佛陀當時用偈頌說道：

『想要獲得禪定的人，應當憐憫眾生； 如同憐憫自己的骨髓一樣，立下功德不期望回報。 觀察自身四大皆空，感覺恍惚就像夢幻一樣； 認為五陰的本質本無所有，譬如海市蜃樓。 假設是理解智慧的人，就不會執著于自我； 詳細分析一切事物的本源，就能迅速達到這種禪定。』

佛陀告訴普明菩薩：「菩薩有四件事，能迅速獲得這種禪定。哪四件事呢？養育眾生如同愛護自己的嬰兒，常行大慈之心沒有分別，勸導愚癡的人，用真理之光照亮他們，日夜精進立志于道，不求回報；這就是四件事。」

佛陀當時用偈頌說道：

『養護憐愛眾生，如同父母愛護子女； 以大慈之心對待眾生不求回報，以平等心對待一切眾生沒有親疏。 勸導教化愚昧無知的人，使他們能夠看到大道光明； 日夜喜愛正法，才能達到

【English Translation】 English version For all kinds of illnesses, medicine should be given accordingly and timely; This samadhi (state of meditative consciousness) can appropriately eliminate lust, anger, and delusion. Like a boatman guiding people back and forth, from this shore to the other shore; Bodhisattvas (enlightenment being) are also like this, saving limitless beings. Like a majestic lion, walking alone without fear; Sixty-two kinds of wrong views can be subdued and transformed by this samadhi. If a Chakravartin (ideal universal ruler) pacifies and governs the four great continents; Bodhisattvas are also like this, delivering sentient beings with the four immeasurables (loving-kindness, compassion, joy, and equanimity). The vast ocean receives thousands of rivers, as well as various rare and precious treasures; This samadhi encompasses all Dharmas (teachings), and bestows the seven great treasures of faith, discipline, shame, remorse, learning, generosity, and wisdom. If there is someone who aspires to attain unsurpassed wisdom; They should respect this samadhi, and quickly attain true enlightenment.

The Buddha told Puming Bodhisattva (name of a Bodhisattva): 'Bodhisattvas have four things that enable them to quickly attain this samadhi. What are the four? To have compassion for sentient beings as if they were one's own bone marrow, to plant various roots of virtue without expecting reward, to observe that the four elements are empty like a dream, and to consider the essence of the five skandhas (form, feeling, perception, volition, and consciousness) to be like a mirage; these are the four things.'

The Buddha then spoke in verse:

'Those who wish to attain samadhi should have compassion for sentient beings; Just as one cherishes one's own bone marrow, establish virtue without expecting reward. Observe that the four elements of the body are empty, feeling as if in a dream; Consider the essence of the five skandhas to be without inherent existence, like a mirage. If one understands wisdom, then one will not cling to self; Analyze the origin of all things in detail, and one can quickly attain this samadhi.'

The Buddha told Puming Bodhisattva: 'Bodhisattvas have four things that enable them to quickly attain this samadhi. What are the four? To nurture sentient beings as if cherishing one's own infant, to constantly practice great compassion without discrimination, to advise and guide the foolish, illuminating them with the light of truth, to be diligent day and night, aspiring to the path without seeking reward; these are the four things.'

The Buddha then spoke in verse:

'Nurture and cherish sentient beings, as parents love their children; Treat sentient beings with great compassion without expecting reward, treat all beings with equanimity without favoritism. Advise and teach the ignorant and foolish, enabling them to see the light of the great path; Delight in the true Dharma day and night, and one can attain

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斯定。」

佛告普明：「菩薩有六事，疾得斯定。何等六？佈施平等，奉持禁戒一切無犯，忍辱之力被大乘鎧，精進勤修未曾懈廢，一心攝意使無眾想，智慧明瞭不著三界；是為六。」

佛時頌曰：

「佈施無所望，　　護戒如山地； 　忍辱立大力，　　則被大乘鎧。 　善修大精進，　　未曾有懈休； 　一心禪三昧，　　智慧無掛礙。 　不自睹緣變，　　所從興造立； 　三處忽現沒，　　一心無所住。」

佛告普明：「菩薩有十事，疾得斯定。何等十？施安於人，除諸穢害，消化塵勞，和合別離，釋理邪見六十二疑，曉無吾我，常崇十德，欲濟一切三趣之難，不為細術所見迷網，從本無教無合不散；是為十事。」

佛時頌曰：

「施安悅眾生，　　離諸穢害想； 　消化于塵勞，　　和合亂別離。 　釋六十二見，　　曉了無吾我； 　常遵崇十德，　　欲濟拔三趣。 　矜愍諸八難，　　往來周旋者； 　猶如盲無目，　　不自覺沒冥。 　以故興大悲，　　救脫眾危厄； 　分別深遠慧，　　疾得斯定意。」

佛告普明：「菩薩有七事，疾得斯定。何等為七？心專志道不為他念，於法自在分別英妙，悅顏一切瞻察眾生，信知諸法無有根原，常力精進不廢于道，建立

【現代漢語翻譯】 現代漢語譯本： 『斯定。』

佛陀告訴普明菩薩：『菩薩有六件事，能迅速獲得這種禪定。是哪六件呢？佈施時心懷平等，奉行戒律，一切都不違犯，以忍辱的力量披上大乘的鎧甲，精進勤奮地修行，從不懈怠，一心一意地收攝心意，使之沒有各種雜念，以智慧明瞭通達，不執著於三界；這就是六件事。』

佛陀當時以偈頌說：

『佈施不求回報，持戒如同山嶽； 忍辱建立大力，就能披上大乘鎧甲。 好好修習大精進，從不懈怠休息； 一心禪定三昧，智慧沒有掛礙。 不去看待因緣變化，以及它所由來的興起和建立； 三處（過去、現在、未來）忽然顯現又消失，一心無所執住。』

佛陀告訴普明菩薩：『菩薩有十件事，能迅速獲得這種禪定。是哪十件呢？給予他人安樂，去除各種污穢和傷害，消化世間的煩惱，調和分離，解釋和理解六十二種邪見和疑惑，明白沒有『我』的存在，經常崇尚十種德行，想要救濟一切眾生脫離三惡道的苦難，不被細小的法術所迷惑，明白一切法從根本上來說都是無常、無合、無散的；這就是十件事。』

佛陀當時以偈頌說：

『佈施安樂悅眾生，遠離各種污穢害人的想法； 消化世間的煩惱，調和混亂和分離。 解釋六十二種邪見，明白沒有『我』的存在； 經常遵從和崇尚十種德行，想要救濟和拔除三惡道的眾生。 憐憫那些處於八難（沒有機會修行佛法的八種障礙）中的眾生，往來周旋于生死輪迴之中； 就像盲人沒有眼睛一樣，不自覺地沉沒在黑暗之中。 因此興起大悲心，救脫眾生於危難之中； 以分別深遠的智慧，迅速獲得這種禪定。』

佛陀告訴普明菩薩：『菩薩有七件事，能迅速獲得這種禪定。哪七件事呢？心專一志向于佛道，不為其他念頭所動搖，對於佛法自在運用，分別講解精妙無比，和顏悅色地對待一切眾生，細心觀察眾生的根器，相信並瞭解一切諸法都沒有根源，常常努力精進，不廢棄修道，建立……』

【English Translation】 English version: 『This Samadhi.』

The Buddha told Puming (Universal Light): 『A Bodhisattva has six things that quickly lead to this Samadhi. What are the six? Giving with equality, upholding the precepts without any violations, the power of patience to wear the armor of the Great Vehicle, diligently cultivating without ever being lazy or abandoning, focusing the mind to be without numerous thoughts, wisdom that is clear and not attached to the three realms; these are the six.』

The Buddha then spoke in verse:

『Giving without expectation, protecting the precepts like a mountain; Patience establishes great strength, then wears the armor of the Great Vehicle. Well cultivate great diligence, never having laziness or rest; One-mind in Samadhi, wisdom without hindrance. Not seeing the changes of conditions, and where they arise and are established from; The three places (past, present, future) suddenly appear and disappear, the one mind dwells nowhere.』

The Buddha told Puming: 『A Bodhisattva has ten things that quickly lead to this Samadhi. What are the ten? Giving peace to people, removing all filth and harm, digesting worldly afflictions, harmonizing separations, explaining and understanding the sixty-two heretical views and doubts, understanding there is no 『I』, constantly honoring the ten virtues, desiring to save all beings from the difficulties of the three evil paths, not being deluded by minor techniques, understanding that all dharmas are fundamentally impermanent, uncombined, and unscattered; these are the ten things.』

The Buddha then spoke in verse:

『Giving peace and delighting beings, departing from thoughts of filth and harm; Digesting worldly afflictions, harmonizing chaos and separation. Explaining the sixty-two views, understanding there is no 『I』; Constantly following and honoring the ten virtues, desiring to save and rescue the three evil paths. Having compassion for those in the eight difficulties (eight obstacles that prevent one from practicing the Dharma), those who come and go in the cycle of birth and death; Like a blind person without eyes, unknowingly sinking into darkness. Therefore, a great compassion arises, saving beings from danger and distress; With discriminating and profound wisdom, quickly obtaining this Samadhi.』

The Buddha told Puming: 『A Bodhisattva has seven things that quickly lead to this Samadhi. What are the seven? The mind is focused and dedicated to the path, not moved by other thoughts, freely using the Dharma, explaining it with exquisite skill, treating all beings with a pleasant countenance, carefully observing the faculties of beings, believing and understanding that all dharmas have no origin, constantly striving diligently, not abandoning the path, establishing...』

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大意志存永安，將順護法至獲大定；是為七事。」

佛時頌曰：

「策心專志道，　　未曾興他念； 　分別于本空，　　和顏向一切。 　曉了三脫門，　　解諸法無根； 　常修于精進，　　不廢于道教。 　建立大弘意，　　將養到永安； 　救護悟迷惑，　　得超日明定。」

佛告普明：「菩薩有十事法，疾得斯定。何等為十？無我，無人，無壽無命，無聲聞，無緣覺，不處二法，不著菩薩，不想見佛，不在生死，不處泥洹；是為十。」

佛時頌曰：

「不見吾我人，　　不計身壽命； 　無有聲聞心，　　蠲除緣覺想。 　不處法有二，　　無著于菩薩； 　不想睹佛身，　　不住有無際。 　㸌然不自見，　　乃睹一切空； 　因緣不復起，　　乃得成定意。」

佛告普明：「菩薩有八事法，疾得斯定。何等為八？等觀邪正無有二心，常念三寶令不斷絕，講深法義未曾談話，業以大乘不樂弟子所造順法不捨佛道，平正方便除諸起滅，因緣之想永已滅盡，意止至寂不為憒亂，一心定意睹見十方；是為八。」

佛時頌曰：

「等觀諸邪正，　　二俱無所處； 　常念於三寶，　　令慧不斷絕。 　說演深義要，　　未曾生他想； 　業以供大乘，　　不慕于小乘。 　

【現代漢語翻譯】 現代漢語譯本： 『大意志存永安，將順護法至獲大定；是為七事。』—— 意思是，擁有堅定的意志，使其長久安住于正道，順應並護持佛法，最終獲得偉大的禪定；這就是七種修行方法。

佛陀當時以偈頌說道： 『策心專志道，　　未曾興他念；—— 激勵內心，專心致志于正道，心中不曾生起其他的念頭； 分別于本空，　　和顏向一切。—— 明辨萬法本性皆空，以平和喜悅的容貌對待一切眾生。 曉了三脫門，　　解諸法無根；—— 明白三解脫門（空、無相、無作），理解一切諸法沒有真實的根源； 常修于精進，　　不廢于道教。—— 經常修習精進，不荒廢佛陀的教誨。 建立大弘意，　　將養到永安；—— 樹立弘揚佛法的宏大志愿，使其滋養增長直至達到永恒的安寧； 救護悟迷惑，　　得超日明定。』—— 救護那些覺悟卻又迷惑的眾生，從而獲得超越日月光明的禪定。

佛陀告訴普明（Puming，菩薩名）: 『菩薩有十種修行方法，可以迅速獲得這種禪定。是哪十種呢？無我（anatta，沒有永恒不變的自我），無人（no being，沒有實在的眾生），無壽無命（no life span，沒有壽命和命運的限制），無聲聞（no sravaka，不追求成為聲聞乘的修行者），無緣覺（no pratyekabuddha，不追求成為緣覺乘的修行者），不處二法（not abide in duality，不住於二元對立的觀念），不著菩薩（not attached to being a Bodhisattva，不執著于菩薩的身份），不想見佛（no desire to see the Buddha，不刻意追求見到佛），不在生死（not in samsara，不滯留在生死輪迴之中），不處泥洹（not abide in nirvana，不住于涅槃的境界）；這就是十種方法。』

佛陀當時以偈頌說道： 『不見吾我人，　　不計身壽命；—— 不見有我、眾生、人，不執著于身體和壽命； 無有聲聞心，　　蠲除緣覺想。—— 沒有追求成為聲聞乘修行者的心，去除成為緣覺乘修行者的想法。 不處法有二，　　無著于菩薩；—— 不執著於二元對立的法，不執著于菩薩的身份； 不想睹佛身，　　不住有無際。—— 不刻意追求見到佛的身相，不住于有和無的邊際。 㸌然不自見，　　乃睹一切空；—— 忽然之間不再看到自我，才能看到一切皆空； 因緣不復起，　　乃得成定意。』—— 因緣不再生起，才能成就禪定的意境。

佛陀告訴普明（Puming，菩薩名）: 『菩薩有八種修行方法，可以迅速獲得這種禪定。是哪八種呢？平等觀察邪正，沒有分別心；常念三寶（the Three Jewels，佛、法、僧），使智慧不斷絕；講解深刻的佛法要義，不談論世俗雜話；以大乘佛法為事業，不喜好小乘弟子所修的法；順應佛法，不捨棄佛道；以平和正直的方便法門，去除一切生起和滅去的念頭；因緣之想永遠滅盡；意念止息于寂靜之處，不為喧囂所擾亂；一心禪定，得見十方諸佛；這就是八種方法。』

佛陀當時以偈頌說道： 『等觀諸邪正，　　二俱無所處；—— 平等觀察一切邪法和正法，兩者都沒有真實的處所； 常念於三寶，　　令慧不斷絕。—— 經常憶念三寶（佛、法、僧），使智慧不斷絕。 說演深義要，　　未曾生他想；—— 演說深刻的佛法要義，不曾生起其他的想法； 業以供大乘，　　不慕于小乘。—— 以弘揚大乘佛法為事業，不羨慕小乘佛法。

【English Translation】 English version: 『Great will abides in eternal peace, harmonizing with and protecting the Dharma until great Samadhi is attained; these are the seven practices.』 – This means having a firm will, allowing it to abide in the right path for a long time, complying with and protecting the Buddha's teachings, and ultimately attaining great Samadhi; these are the seven methods of practice.

The Buddha then spoke in verse: 『Urge the mind, focus on the path, never giving rise to other thoughts; – Encourage the mind, focus wholeheartedly on the right path, and never let other thoughts arise in the mind; Discern the original emptiness, face all with a gentle countenance. – Clearly understand that the nature of all things is empty, and treat all beings with a peaceful and joyful face. Understand the three doors of liberation, comprehend that all dharmas have no root; – Understand the three doors of liberation (emptiness, signlessness, and non-action), and understand that all dharmas have no real origin; Constantly cultivate diligence, never abandoning the Buddha's teachings. – Constantly cultivate diligence and never abandon the Buddha's teachings. Establish a great intention to propagate, nurture it to eternal peace; – Establish a grand aspiration to propagate the Dharma, nurture it to grow until it reaches eternal peace; Rescue and protect those who are enlightened but confused, attain the Samadhi that surpasses the sun's brightness.』 – Rescue and protect those sentient beings who are enlightened but confused, thereby attaining a Samadhi that surpasses the brightness of the sun and moon.

The Buddha told Puming (Puming, name of a Bodhisattva): 『Bodhisattvas have ten practices by which they quickly attain this Samadhi. What are the ten? No self (anatta, no permanent self), no being (no being, no real sentient being), no lifespan (no life span, no limitation of life and fate), no Sravaka (no sravaka, not pursuing to become a practitioner of the Sravaka vehicle), no Pratyekabuddha (no pratyekabuddha, not pursuing to become a practitioner of the Pratyekabuddha vehicle), not abiding in duality (not abide in duality, not dwelling in dualistic concepts), not attached to being a Bodhisattva (not attached to being a Bodhisattva, not attached to the identity of a Bodhisattva), no desire to see the Buddha (no desire to see the Buddha, not deliberately pursuing to see the Buddha), not in samsara (not in samsara, not staying in the cycle of birth and death), not abiding in nirvana (not abide in nirvana, not dwelling in the realm of Nirvana); these are the ten.』

The Buddha then spoke in verse: 『Not seeing self, being, or person, not calculating body or lifespan; – Not seeing self, sentient beings, or people, not clinging to the body and lifespan; Having no Sravaka mind, eliminating thoughts of Pratyekabuddha. – Having no mind to pursue becoming a practitioner of the Sravaka vehicle, eliminating the thought of becoming a practitioner of the Pratyekabuddha vehicle. Not abiding in the duality of dharmas, not attached to Bodhisattvas; – Not clinging to dualistic dharmas, not clinging to the identity of a Bodhisattva; Not desiring to see the Buddha's body, not dwelling on the edge of existence or non-existence. – Not deliberately pursuing to see the Buddha's physical form, not dwelling on the edge of existence and non-existence. Suddenly not seeing oneself, then seeing all is empty; – Suddenly no longer seeing oneself, then seeing that all is empty; Conditions no longer arise, then one attains the state of Samadhi.』 – Conditions no longer arise, then one attains the state of Samadhi.

The Buddha told Puming (Puming, name of a Bodhisattva): 『Bodhisattvas have eight practices by which they quickly attain this Samadhi. What are the eight? Equally observing the wrong and the right without a dualistic mind; constantly remembering the Three Jewels (the Three Jewels, Buddha, Dharma, Sangha), so that wisdom is not interrupted; explaining the profound meaning of the Dharma, never discussing worldly matters; taking the Mahayana Dharma as one's career, not delighting in the practices of the disciples of the Hinayana; conforming to the Dharma, not abandoning the Buddha's path; using peaceful and upright expedient methods to remove all thoughts of arising and ceasing; the thought of conditions is forever extinguished; the mind rests in stillness, not disturbed by noise; with one mind in Samadhi, seeing all Buddhas in the ten directions; these are the eight.』

The Buddha then spoke in verse: 『Equally observing all wrong and right, neither has a real place; – Equally observing all wrong and right dharmas, neither has a real place; Constantly remembering the Three Jewels, so that wisdom is not interrupted. – Constantly remembering the Three Jewels (Buddha, Dharma, Sangha), so that wisdom is not interrupted. Explaining the profound meaning, never giving rise to other thoughts; – Explaining the profound meaning of the Dharma, never giving rise to other thoughts; Taking the Mahayana as one's career, not admiring the Hinayana. – Taking the propagation of the Mahayana Dharma as one's career, not admiring the Hinayana Dharma.

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所造常順法，　　不釋佛正道； 　方便行平等，　　除諸起滅緣。 　意止至寂寞，　　未嘗興憒亂； 　一心存定意，　　明睹十方佛。」

佛告普明：「菩薩有七事，疾得斯定。何等為七？解色本空，聲如呼響，香若風等，味若緣合，細滑何樂，曉識如幻，諸法喻夢；是為七。」

佛時頌曰：

「解色之本空，　　耳聲猶呼響； 　鼻香風氣等，　　細滑更則過。 　了諸識幻化，　　一切法則夢； 　能分別如是，　　得超日明定。」

佛告普明：「菩薩有五事，疾得斯定。何等五？等心十方人與非人，于供養利不以適莫，若有講經后不宣闕，不望他人財色之寶，深入微妙難喻之法；是為五。」

佛時頌曰：

「等心於十方，　　人非人無異； 　若獲于供養，　　其志無適莫。 　假使講經者，　　沒命不訟闕； 　不望他財利，　　深入乃逮定。」

佛告普明：「菩薩有五事，疾得斯定。何等五？過空無相不願諸法，曉三達智，辯才無礙，行大智慧度于無極，善權方便無所不入；是為五。」

佛時頌曰：

「過空無相愿，　　曉了三達智； 　辯才不可量，　　所說如大海。 　修行大智慧，　　所度于無極； 　善權皆周普，　　日明定如是！」

【現代漢語翻譯】 現代漢語譯本 『所作所為總是順應佛法，不捨棄佛陀的正道；以方便之法平等行事，去除一切生起和滅亡的因緣。心意止息于寂靜之處，從未有過煩亂；一心專注于禪定，清晰地看到十方諸佛。』

佛陀告訴普明菩薩（Puming Bodhisattva）: 『菩薩有七件事，能迅速獲得這種禪定。是哪七件呢？理解色（rupa）的本質是空，聲音如同迴響，香氣如同風，味道如同因緣聚合，細滑的觸感算不上快樂，覺知如同幻象，一切法都像夢一樣；這就是七件事。』

佛陀當時以偈頌說：

『理解色的本質是空，耳朵聽到的聲音如同迴響；鼻聞到的香氣如同風一樣，細滑的觸感轉瞬即逝。瞭解一切覺知都是幻化，一切法則都像夢一樣；能夠這樣分辨，就能獲得超越日月光明的禪定。』

佛陀告訴普明菩薩（Puming Bodhisattva）: 『菩薩有五件事，能迅速獲得這種禪定。是哪五件呢？以平等心對待十方的人和非人，對於供養和利益不挑剔，如果講經說法之後不隱瞞遺漏，不貪求他人的財物和珍寶，深入微妙難以比喻的佛法；這就是五件事。』

佛陀當時以偈頌說：

『以平等心對待十方，人和非人沒有差別；如果獲得供養，心志上沒有偏好。即使是講經說法的人，寧可犧牲性命也不隱瞞遺漏；不貪求他人的財物利益，深入佛法才能達到禪定。』

佛陀告訴普明菩薩（Puming Bodhisattva）: 『菩薩有五件事，能迅速獲得這種禪定。是哪五件呢？超越對空、無相和無愿的執著，明白三達智（threefold wisdom），擁有無礙的辯才，以大智慧度過無邊無際，善巧方便無所不入；這就是五件事。』

佛陀當時以偈頌說：

『超越對空、無相和無愿的執著，明白三達智（threefold wisdom）；辯才不可限量，所說的話如同大海。修行大智慧，所度過的是無邊無際；善巧方便普遍周到，日明定就是這樣！』

【English Translation】 English version 'What is created always accords with the Dharma, never abandoning the Buddha's true path; acting equally with expedient means, removing all causes of arising and ceasing. The mind rests in tranquility, never disturbed by confusion; with one heart focused on samadhi, clearly seeing the Buddhas of the ten directions.'

The Buddha told Puming Bodhisattva: 'A Bodhisattva has seven things that quickly lead to this samadhi. What are the seven? Understanding that the essence of form (rupa) is emptiness, sound is like an echo, fragrance is like the wind, taste is like the aggregation of conditions, subtle smoothness is not happiness, awareness is like an illusion, all dharmas are like dreams; these are the seven.'

The Buddha then spoke in verse:

'Understanding that the essence of form is emptiness, the sound heard by the ear is like an echo; the fragrance smelled by the nose is like the wind, subtle smoothness passes quickly. Knowing that all awareness is illusory, all dharmas are like dreams; being able to distinguish in this way, one can attain the samadhi that surpasses the light of the sun and moon.'

The Buddha told Puming Bodhisattva: 'A Bodhisattva has five things that quickly lead to this samadhi. What are the five? Treating people and non-humans in the ten directions with an equal mind, not being selective about offerings and benefits, not concealing or omitting anything after preaching the Dharma, not desiring the wealth and treasures of others, deeply entering the subtle and incomparable Dharma; these are the five.'

The Buddha then spoke in verse:

'Treating the ten directions with an equal mind, there is no difference between people and non-humans; if one receives offerings, there is no preference in one's mind. Even if one is preaching the Dharma, one would rather sacrifice one's life than conceal or omit anything; not desiring the wealth and benefits of others, deeply entering the Dharma, one can attain samadhi.'

The Buddha told Puming Bodhisattva: 'A Bodhisattva has five things that quickly lead to this samadhi. What are the five? Transcending attachment to emptiness, signlessness, and wishlessness, understanding the threefold wisdom, possessing unobstructed eloquence, crossing the boundless with great wisdom, skillful means are all-pervasive; these are the five.'

The Buddha then spoke in verse:

'Transcending attachment to emptiness, signlessness, and wishlessness, understanding the threefold wisdom; eloquence is immeasurable, what is said is like the great ocean. Cultivating great wisdom, what is crossed is boundless; skillful means are all-pervasive, the Sun Radiance Samadhi is like this!'

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佛說是時，三十億菩薩皆得不起法忍，八萬四千人發無上正真道意，三萬人遠塵離垢諸法眼凈，八千比丘漏盡意解。三千世界六反震動，天雨華香，箜篌樂器不鼓自鳴，飛鳥禽獸皆來集聽，十方菩薩自然飛來，各擎諸華如須彌山用散佛上，若干種衣被服珍寶供養世尊。「大聖難值如優曇缽花時時可得，斯法希有難以遭焉！佛大神通從無數劫，積累功德恢弘大哀，佈施持戒忍辱精進一心智慧善權方便皆為黎庶，自然獲之功不唐捐。吾為善利，得見如來，聞深妙法超日明定。快哉快哉！何乃僥倖至如斯乎？」

佛告諸菩薩：「審如所云實無一異。信于深法能遵修者，則當逮得超日明定十慧之德。何等十？具足四等，四恩無厭，遵崇大慧，普暢大定神通則達。成就六度不起法忍，善權方便，見十方佛，能領國土，一生補處，已逮道場三達之智；是為十。」

說是語時，無數菩薩得不起法忍，不可計人發無上正真道意。

爾時有菩薩，名離垢目，白佛言：「何謂菩薩學？何謂聲聞學？何謂緣覺學？」

佛言：「無限無礙其心泰然，是菩薩學；有限有礙其心偏局，是聲聞學；庶慕大乘進退無慧心存中跱，是緣覺學。」

離垢目又問：「何謂無限？何謂無礙？何謂泰然？」

佛言：「發無上

【現代漢語翻譯】 現代漢語譯本：佛說完這些話的時候，三十億菩薩都獲得了不起法忍（對佛法真理的深刻理解和堅定信念），八萬四千人發起了無上正真道意（追求最高智慧和真理的決心），三萬人遠離塵垢，獲得了清凈的諸法眼（對一切事物本質的清晰洞察），八千比丘斷盡了煩惱，心意解脫。三千大世界發生了六種震動，天上降下花香，箜篌等樂器無需彈奏自動發出聲音，飛鳥禽獸都聚集來聽法，十方世界的菩薩自然飛來，各自拿著像須彌山（佛教宇宙觀中的聖山）一樣高的鮮花，用來散在佛的身上，還有各種各樣的衣服、被子、服飾、珍寶，供養世尊。「大聖（佛的尊稱）難以遇到，就像優曇缽花（傳說中稀有的花）一樣，很難得才能見到，這樣的佛法非常稀有，難以遇到啊！佛以大神通力，從無數劫以來，積累功德，發揚廣大的慈悲，佈施、持戒、忍辱、精進、一心、智慧、善巧方便，都是爲了眾生，自然會獲得功德，不會白費。我們因為善的因緣，才能見到如來（佛的稱號），聽聞如此深奧微妙的佛法，超越了日月的光明禪定。真是快樂啊！真是僥倖到了這種地步啊！」 佛告訴諸位菩薩：「確實像你們所說的一樣，沒有絲毫差別。相信這深奧的佛法，能夠遵照修行的人，就能夠獲得超越日月光明禪定的十種智慧功德。是哪十種呢？具足四等心（慈、悲、喜、舍），對於四種恩惠（父母恩、眾生恩、國王恩、三寶恩）沒有厭倦，遵從崇尚大智慧，普遍通達大禪定，神通就能達到。成就六度（佈施、持戒、忍辱、精進、禪定、智慧），獲得不起法忍，善巧方便，見到十方諸佛，能夠領導國土，一生就能達到補處菩薩的地位（下一尊佛），已經獲得了道場的三明六通之智（佛的智慧）；這就是十種智慧功德。」 佛說這些話的時候，無數菩薩獲得了不起法忍，不可計數的人發起了無上正真道意。 這時，有一位菩薩，名叫離垢目（菩薩名，意為遠離塵垢的眼睛），問佛說：「什麼是菩薩學？什麼是聲聞學？什麼是緣覺學？」 佛說：「無限無礙，內心泰然，這是菩薩學；有限有礙，內心偏頗侷限，這是聲聞學；羨慕大乘佛法，進退沒有智慧，內心執著于中道，這是緣覺學。」 離垢目又問：「什麼是無限？什麼是無礙？什麼是泰然？」 佛說：「發起無上

【English Translation】 English version: When the Buddha spoke these words, thirty billion Bodhisattvas attained the 'anutpattika-dharma-kshanti' (the patient acceptance of the non-arising of all dharmas), eighty-four thousand beings conceived the unsurpassed perfect enlightenment mind, thirty thousand beings were purified from dust and defilement and obtained the pure 'dharma-eye' (the ability to see the true nature of reality), and eight thousand Bhikshus (monks) exhausted their outflows and their minds were liberated. The three thousand great world systems quaked in six ways, celestial flowers and fragrances rained down, musical instruments such as the 'kangling' (a type of horn) played without being struck, birds and beasts gathered to listen, and Bodhisattvas from the ten directions naturally flew in, each holding flowers as high as Mount Sumeru (the central mountain in Buddhist cosmology) to scatter upon the Buddha, and offered various kinds of clothing, bedding, garments, and jewels to the World-Honored One. 'It is difficult to encounter a great sage (referring to the Buddha), just as the 'udumbara' flower (a rare flower said to bloom only when a Buddha appears) is rarely seen. This Dharma is rare and difficult to encounter! The Buddha, with great supernatural powers, has accumulated merit and virtue from countless kalpas (eons), expanded great compassion, practiced generosity, upheld precepts, exercised patience, exerted diligence, focused the mind, cultivated wisdom, and skillfully employed expedient means, all for the sake of the common people. Naturally, one will obtain merit and virtue, which will not be in vain. We, through good fortune, are able to see the Tathagata (another name for the Buddha) and hear such profound and subtle Dharma, surpassing the 'Surya-Prabha-Samadhi' (Sunlight Samadhi). How joyful! How fortunate to have reached such a state!' The Buddha told the Bodhisattvas, 'Indeed, it is as you say, there is no difference. Those who believe in this profound Dharma and are able to practice it accordingly will attain the ten virtues of the 'Surya-Prabha-Samadhi'. What are the ten? Possessing the four immeasurables (loving-kindness, compassion, joy, and equanimity), never tiring of the four kinds of kindness (kindness of parents, kindness of sentient beings, kindness of the king, and kindness of the Three Jewels), revering and upholding great wisdom, universally understanding great samadhi, and attaining supernatural powers. Accomplishing the six perfections (generosity, morality, patience, diligence, concentration, and wisdom), attaining the 'anutpattika-dharma-kshanti', skillfully employing expedient means, seeing the Buddhas of the ten directions, being able to lead countries, reaching the stage of 'eka-jati-pratibaddha' (one lifetime away from Buddhahood), and having already attained the wisdom of the three insights and six supernatural powers in the Bodhi-mandala (place of enlightenment); these are the ten.' When the Buddha spoke these words, countless Bodhisattvas attained the 'anutpattika-dharma-kshanti', and immeasurable beings conceived the unsurpassed perfect enlightenment mind. At that time, there was a Bodhisattva named Vimala-netra (meaning 'eye free from defilement'), who said to the Buddha, 'What is the Bodhisattva's learning? What is the Sravaka's (hearer's) learning? What is the Pratyekabuddha's (solitary Buddha's) learning?' The Buddha said, 'Limitless and unobstructed, with a peaceful mind, this is the Bodhisattva's learning; limited and obstructed, with a biased and narrow mind, this is the Sravaka's learning; admiring the Mahayana (Great Vehicle) Dharma, advancing and retreating without wisdom, clinging to the middle path in the mind, this is the Pratyekabuddha's learning.' Vimala-netra then asked, 'What is limitless? What is unobstructed? What is peaceful?' The Buddha said, 'Generating the unsurpassed

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正真道意，慈哀一切，欲度蚑行喘息人物之類。佈施持戒忍辱精進一心智慧善權方便，但為一切不念己身，遵四等心慈悲喜護，加以四恩惠施仁愛，利人等利一切救濟，危厄窮匱化之為道，而為慧學菩薩之道。自省己過不察彼闕，敬如父母如子如身等無有異，以身敬德等一切人，以愛子事愍一切人，仇怨親友心無殊特，解知身空眾生無處，吾我自然諸法自然，道法自然佛法自然，一切本無無形無貌，是為無限。

「于生死元求索泥洹不見泥洹；于泥洹元求索生死亦無所睹。不惡生死不住泥洹住無所住，猶如日光遍照悉至，亦無往來光無想念。菩薩如是，普入一切亦無所入，亦無往返周旋之想。譬如大海中有七寶明月之珠，龍神鮫蛇黿龜魚鱉，悉含受之無增無減，其水一味亦無能穢。菩薩如是，現於生死三趣之難，若至泥洹無為之界，未曾增減心如明珠。若喻凈水終不穢濁，普濟群生入諸通慧平等之味，以示眾生猶如空中生藥毒樹，其毒樹者不害虛空，其藥樹者無所療治。菩薩如是，若在生死三毒之中無所沾穢，假在泥洹清凈之處亦無所凈，俱度黎庶無所不濟，雖曰有入亦無出入往來周旋也，是謂無礙。

「道心無限不有處所，無人無心亦不可得，度眾生心如、一切法如，其趣此者則趣平等，其趣平等則正

【現代漢語翻譯】 現代漢語譯本： 真正的道意，是慈愛一切，想要度化所有爬行、活動、喘息的人物之類眾生。行佈施、持戒律、修忍辱、勤精進、專一其心、運用智慧、善巧方便，但為一切眾生著想而不念及自身，遵循慈、悲、喜、護四種平等心，加以四種恩惠：惠施、仁愛，利益他人如同利益一切，救濟危難、困厄、窮困，將他們化導于正道，這就是慧學菩薩的道。經常反省自己的過錯而不挑剔別人的缺點，恭敬他人如同父母、如同子女、如同自身一樣沒有差別，以恭敬自身的德行來恭敬一切人，以愛護子女的心來憐憫一切人，對於仇人、怨家、親人、朋友，內心沒有特別的分別，理解並知道身體是空性的，眾生也沒有固定的處所，『吾』和『我』是自然而然的，諸法是自然而然的，道法是自然而然的，佛法是自然而然的，一切事物原本就是沒有的，沒有形狀沒有相貌，這就是無限。 『在生死的本源中尋求涅槃（Nirvana，解脫），卻無法見到涅槃；在涅槃的本源中尋求生死，也一無所見。不厭惡生死，也不執著于涅槃，安住于無所住的狀態，就像陽光普照一切，無所不到，卻沒有往來，光明也沒有任何想法。菩薩也是這樣，普遍進入一切境界，卻無所入，也沒有往返周旋的想法。譬如大海中，有七寶和明月之珠，龍神、鮫蛇、黿龜、魚鱉，都包含容納它們，沒有增加也沒有減少，海水始終保持一種味道，也沒有什麼能夠污染它。菩薩也是這樣，顯現在生死輪迴的三惡道之苦難中，即使到達涅槃無為的境界，也未曾有所增減，心如明珠一般。如果比喻為清凈的水，終究不會被污染，普遍救濟眾生，進入各種通達智慧的平等之味，以此來開示眾生，猶如空中生長著藥樹和毒樹，毒樹不會損害虛空，藥樹也沒有什麼需要療治的。菩薩也是這樣，即使身處生死輪迴的三毒之中，也不會被沾染污穢，縱然處於涅槃清凈之處，也沒有什麼需要去清凈的，共同度化百姓，沒有什麼不救濟的，雖然說有進入，實際上也沒有出入往來周旋，這就是無礙。 『道心是無限的，沒有固定的處所，無人、無心，也是不可得的，度化眾生的心如同真如（Tathata），一切法如同真如，趨向於此，就是趨向于平等，趨向于平等，就是正道。

【English Translation】 English version: The true meaning of the Dao (the Way) is to have compassion for all, desiring to liberate all beings, including those that crawl, move, and breathe. Practice giving (dana), uphold precepts (sila), cultivate patience (ksanti), exert diligence (virya), focus the mind (citta), use wisdom (prajna), and employ skillful means (upaya), all for the sake of all beings without regard for oneself. Follow the four immeasurable minds of loving-kindness (metta), compassion (karuna), joy (mudita), and equanimity (upekkha), and add the four graces of generosity, benevolence, benefiting others as if benefiting all, and rescuing those in danger, distress, and poverty, transforming them to the path. This is the path of the Bodhisattva of wisdom. Constantly reflect on one's own faults and do not criticize the shortcomings of others. Respect others as you would your parents, children, or yourself, without any difference. Respect all people with the same reverence you have for your own virtue, and have compassion for all as you would love your own children. Have no special distinction in your heart for enemies, adversaries, relatives, or friends. Understand and know that the body is empty, and beings have no fixed abode. 'I' and 'me' are natural, all dharmas (teachings) are natural, the Dao (the Way) is natural, and the Buddha's teachings are natural. All things are originally non-existent, without form or appearance; this is infinity. 'Seeking Nirvana (Nirvana, liberation) in the origin of birth and death, one does not see Nirvana; seeking birth and death in the origin of Nirvana, one sees nothing either. Neither disliking birth and death nor dwelling in Nirvana, abide in non-abiding, like the sunlight that shines everywhere, reaching all, yet has no coming or going, and the light has no thoughts. The Bodhisattva is like this, universally entering all realms, yet entering nowhere, having no thought of coming, going, or revolving. For example, in the great ocean, there are seven treasures and a bright moon pearl. Dragons, gods, sharks, snakes, turtles, tortoises, fish, and turtles all contain and receive them, without increase or decrease, and the water remains of one flavor, and nothing can defile it. The Bodhisattva is like this, appearing in the suffering of the three evil realms of birth and death, and even when reaching the realm of Nirvana and non-action, there is no increase or decrease, the heart is like a bright pearl. If likened to pure water, it will never be defiled, universally saving sentient beings, entering the equal taste of all penetrating wisdom, using this to enlighten sentient beings, like medicinal trees and poisonous trees growing in the sky. The poisonous trees do not harm the sky, and the medicinal trees have nothing to cure. The Bodhisattva is like this, even when in the three poisons of birth and death, they are not defiled, and even when in the pure place of Nirvana, there is nothing to purify. Together they liberate the people, leaving nothing unsaved. Although it is said there is entering, in reality there is no coming, going, or revolving; this is called unobstructed.' 'The mind of the Dao (the Way) is infinite, having no fixed place. No person, no mind, is attainable. The mind of liberating sentient beings is like Suchness (Tathata), all dharmas (teachings) are like Suchness. Those who go towards this go towards equality, and those who go towards equality are on the right path.'

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等覺無三界也。無聲聞地、無緣覺處、無菩薩住，不處有為不處無為，無有無無，亦無過去當來現在之處。度無所度生無所生，道跡本無、往來本無、不還本無、無著本無、緣覺本無、三界本無、眾生本無、佛道本無，無此本無乃真本無，無所適莫，是謂其心泰然。」

離垢目又問：「何謂為限？何謂為礙？何謂其心偏局？」

佛言：「畏惡生死三界之患，言泥洹第一，不了自然，厭身之苦，憚無數劫周旋塵勞，佈施持戒忍辱一心精進學智不倦，頭目耳鼻髓腦肌肉支體，所在惠與不可稱限。乃到于佛豫懷是心，便卻不學菩薩法，欲求滅身，是謂為限。

「已得羅漢欲有所度，三昧禪息乃見人心，不能豫睹一切根本，不應病授藥適欲久住，觀察惡露不凈之軀，不以為樂視如仇賊、如虺如毒，早證泥洹，是謂為礙。

「住于泥洹好明惡冥，不了諸法都無根本，而求處所不知空慧，是謂其心偏局。」

離垢目又問佛言：「何謂中跱？」

佛言：「發菩薩意，佈施持戒忍辱精進一心智慧皆為妄想，欲得世尊三十二相八十種好，威神聖德與眾卓異，不解本無如來之化，示現身命反求謂有。又謂有人慾度吾我，不知本空行四等心，四恩著行至空無見無為因止，不知進退不知空慧，欲度眾生無

【現代漢語翻譯】 現代漢語譯本： 等覺（最高覺悟）沒有三界（欲界、色界、無色界）的束縛。沒有聲聞（通過聽聞佛法而證悟者）的境界，沒有緣覺（通過自身觀察因緣而證悟者）的處所，沒有菩薩（立志普度眾生的覺悟者）的居所，不處於有為法（通過努力而產生的行為）也不處於無為法（不通過努力而自然存在的狀態），沒有有也沒有無，也沒有過去、未來、現在的處所。度化眾生卻無所度化，眾生出生卻無所出生，道跡（修道的軌跡）本來就沒有，往來本來就沒有，不還（不再輪迴）本來就沒有，沒有執著本來就沒有，緣覺本來就沒有，三界本來就沒有，眾生本來就沒有，佛道本來就沒有，沒有這個本無才是真正的本無，沒有什麼可以適從或違背，這就是所謂的心境泰然。'

離垢目（菩薩名）又問：'什麼是限？什麼是礙？什麼是心懷偏頗？'

佛說：'畏懼生死輪迴三界的禍患，說涅槃（寂滅）是第一位的，不瞭解萬物的自然規律，厭惡身體的痛苦，害怕無數劫的輪迴，佈施、持戒、忍辱、一心、精進、學習智慧而不倦怠，將頭、目、耳、鼻、髓、腦、肌肉、肢體，隨處施捨，不可計數。乃至在成佛之前就懷有這種想法，便停止不學菩薩法，想要滅絕自身，這就是所謂的限。'

'已經證得阿羅漢（斷絕煩惱，證入涅槃者）的果位，想要有所度化，在三昧（禪定）中休息時才觀察人心，不能預先看到一切事物的根本，不應該根據病情授藥，只想長久安住，觀察污穢不凈的身體，不認為這是快樂，視其為仇敵、毒蛇，急於證得涅槃，這就是所謂的礙。'

'安住在涅槃之中，喜歡光明厭惡黑暗，不瞭解諸法（一切事物）都沒有根本，卻尋求處所，不知道空慧（認識到事物本性為空的智慧），這就是所謂的心懷偏頗。'

離垢目又問佛：'什麼是中跱（不偏不倚的狀態）？'

佛說：'發菩薩心，佈施、持戒、忍辱、精進、一心、智慧都認為是虛妄的，想要得到世尊的三十二相（佛的特殊身體特徵）和八十種好（佛的細微美好之處），威神聖德與衆不同，不理解如來的教化本來就是沒有的，示現身命反而求證說有。又說有人想要度化「我」，不知道萬物本空，行四等心（慈、悲、喜、舍），執著於四恩（父母恩、眾生恩、國王恩、三寶恩）的修行，達到空無的境界就停止不前，不知道進退，不知道空慧，想要度化眾生卻沒有能力。'

【English Translation】 English version: 'Perfect Enlightenment is free from the Three Realms (Desire Realm, Form Realm, Formless Realm). There is no Śrāvakabhūmi (the stage of those who attain enlightenment by hearing the Dharma), no Pratyekabuddhabhūmi (the stage of those who attain enlightenment through self-realization), no Bodhisattva-sthāna (the abode of Bodhisattvas), not abiding in conditioned phenomena, not abiding in unconditioned phenomena, neither existence nor non-existence, nor any place of past, future, or present. Saving beings yet nothing to save, beings are born yet nothing is born, the path of practice is originally non-existent, coming and going are originally non-existent, non-returning is originally non-existent, non-attachment is originally non-existent, Pratyekabuddha is originally non-existent, the Three Realms are originally non-existent, sentient beings are originally non-existent, the Buddha-path is originally non-existent, without this original non-existence is true original non-existence, nothing to conform to or oppose, this is called a mind at peace.'

Vimalanetra (name of a Bodhisattva) then asked: 'What is limitation? What is obstruction? What is a biased mind?'

The Buddha said: 'Fearing the suffering of birth, death, and the Three Realms, saying that Nirvāṇa (extinction of suffering) is the foremost, not understanding the natural order, disliking the suffering of the body, dreading countless kalpas (eons) of revolving in worldly defilements, giving alms, upholding precepts, practicing patience, with one-pointedness, diligently advancing, learning wisdom without weariness, giving away head, eyes, ears, nose, marrow, brain, muscles, limbs, everywhere bestowing without measure. Even before becoming a Buddha, harboring this thought, then ceasing to learn the Bodhisattva path, desiring to extinguish the self, this is called limitation.'

'Having attained the state of Arhat (one who has extinguished afflictions and entered Nirvāṇa), desiring to save others, only observing people's minds when resting in samādhi (meditative absorption), unable to foresee the root of all things, not prescribing medicine according to the illness, only desiring to abide for a long time, observing the foul and impure body, not regarding it as pleasant, viewing it as an enemy, like a viper or poison, hastily attaining Nirvāṇa, this is called obstruction.'

'Abiding in Nirvāṇa, liking light and disliking darkness, not understanding that all dharmas (phenomena) have no root, yet seeking a place, not knowing emptiness-wisdom (wisdom that recognizes the empty nature of things), this is called a biased mind.'

Vimalanetra again asked the Buddha: 'What is the Middle Way (the state of being neither biased nor leaning)?'

The Buddha said: 'Generating the Bodhisattva mind, considering giving alms, upholding precepts, practicing patience, diligently advancing, one-pointedness, and wisdom all as delusions, desiring to obtain the World Honored One's thirty-two marks (special physical characteristics of the Buddha) and eighty minor marks (subtle beautiful features of the Buddha), divine power and sacred virtue, being different from the masses, not understanding that the Tathāgata's (another name for the Buddha) teachings are originally non-existent, manifesting body and life, yet seeking proof of existence. Also saying that someone wants to save "me", not knowing that all things are fundamentally empty, practicing the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity), clinging to the practice of the Four Kinds of Gratitude (gratitude to parents, sentient beings, the king, and the Three Jewels), stopping at the state of emptiness and non-action, not knowing how to advance or retreat, not knowing emptiness-wisdom, desiring to save sentient beings without the ability.'

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善權方便法身之明可以濟之，是謂緣覺學。」

說是語時，無數天人皆發無上正真道意。

於是長者子名曰凈教，與五千群從來詣佛所，稽首佛足，退坐一面，叉手白佛言：「此諸群從好樂佛法，諸發道意，積何等行得至道慧？施行何法得攝佛土？」

佛言：「有一法行而應道意。」「何謂一？」「心性調柔等向一切，是為一。」

佛時頌曰：

「心性常調柔，　　志意不粗獷； 　平等攝一切，　　乃應菩薩行。

「複次又有二法為菩薩行。何謂二？寂然心凈離諸著觀，睹于無見唯志大道；是為二。」

佛時頌曰：

「心凈常寂然，　　離見諸著觀； 　釋六十二疑，　　唯念大道行。

「又有三法為菩薩行。何謂為三？曉空不著，無相不縛，無愿不脫；是為三。」

佛時頌曰：

「心常曉了空，　　無相不復縛； 　無愿無所脫，　　乃解三界結。

「又有四法為菩薩行。何謂四？常遵慈心無有害意，長養道化常修慈悲，愍傷眾生生死勤苦為之雨淚；常奉喜意和顏悅色，向于群萌無憎愛心；常行護心勸教眾生使發道意已發道意至不退轉；已不退轉，至於道場無上正真道；是為四。」

佛時頌曰：

「常遵四等心，　　和顏意志悅； 　愍

【現代漢語翻譯】 現代漢語譯本 『善權方便法身之明可以救濟他們，這就叫做緣覺乘的修行。』

當佛陀說這些話的時候，無數的天人都發起了無上正等正覺之心。

這時，一位名叫凈教的長者之子，帶領著五千人的隊伍來到佛陀的住所，向佛陀頂禮，然後退到一旁坐下，合掌向佛陀說道：『這些跟隨我的人都非常喜愛佛法，並且都發起了菩提心，他們需要積累什麼樣的修行才能達到道慧？施行什麼樣的法門才能攝受佛土？』

佛陀說：『有一種法行能夠相應菩提心。』

『什麼叫做一？』

『心性調柔，平等地對待一切眾生，這就是一。』

佛陀當時用偈頌說道：

『心性常常調柔， 志向意念不粗獷； 平等地攝受一切， 才能相應菩薩行。

『此外，還有兩種法是菩薩的修行。什麼叫做二？寂靜的心清凈，遠離各種執著和觀想，觀察那無可見之物，一心向往大道；這就是二。』

佛陀當時用偈頌說道：

『心清凈常寂然， 遠離見解諸著觀； 解釋六十二種疑惑， 一心念著大道行。

『還有三種法是菩薩的修行。什麼叫做三？明白空性而不執著，明白無相而不被束縛，明白無愿而不求解脫；這就是三。』

佛陀當時用偈頌說道：

『心常常明瞭空， 無相不再被束縛； 無愿也就無所脫， 才能解開三界的束縛。

『還有四種法是菩薩的修行。什麼叫做四？常常遵循慈心，沒有傷害的意念，增長道化，常常修習慈悲，憐憫眾生的生死勤苦，為他們流淚；常常奉行喜悅的心情，和顏悅色，對待眾生沒有憎恨和喜愛之心；常常守護自己的心，勸導教化眾生，使他們發起菩提心，已經發起菩提心的人能夠達到不退轉；已經不退轉的人，能夠到達道場，證得無上正等正覺；這就是四。』

佛陀當時用偈頌說道：

『常常遵循四等心， 和顏悅色意志喜悅； 憐憫 』

【English Translation】 English version 『The light of skillful means and expedient Dharma-body (Fashen) can save them; this is called the learning of Pratyekabuddhas (Yuanjue).』

When these words were spoken, countless devas (heavenly beings) all generated the unsurpassed, right, and true mind of enlightenment.

Then, a son of a wealthy man named Jingjiao, along with a retinue of five thousand, came to the Buddha's place, bowed at the Buddha's feet, and sat to one side, clasping his hands and saying to the Buddha: 『These followers of mine are fond of the Buddha's teachings, and they have all generated the mind of enlightenment. What kind of practices must they accumulate to attain the wisdom of the Path? What Dharma should they practice to gather in a Buddha-land?』

The Buddha said: 『There is one Dharma practice that accords with the mind of enlightenment.』

『What is the one?』

『A mind that is gentle and harmonious, treating all beings equally; this is the one.』

The Buddha then spoke in verse:

『A mind that is always gentle and harmonious, With aspirations that are not coarse; Equally gathering in all, Then one accords with the practice of a Bodhisattva.

『Furthermore, there are two Dharmas that are the practice of a Bodhisattva. What are the two? A mind that is still and pure, detached from all attachments and views, beholding the unseen, with the mind solely focused on the Great Path; these are the two.』

The Buddha then spoke in verse:

『A mind that is pure, always still, Detached from views and all attachments; Resolving the sixty-two doubts, Solely mindful of the practice of the Great Path.

『Furthermore, there are three Dharmas that are the practice of a Bodhisattva. What are the three? Understanding emptiness without attachment, understanding no-form without being bound, understanding no-desire without seeking liberation; these are the three.』

The Buddha then spoke in verse:

『A mind that always understands emptiness, No-form no longer binds; No-desire, thus nothing to be liberated from, Then one unravels the knots of the three realms.

『Furthermore, there are four Dharmas that are the practice of a Bodhisattva. What are the four? Always following the mind of loving-kindness, without any intention to harm, nurturing the transformation of the Path, always cultivating loving-compassion, pitying the suffering of beings in birth and death, shedding tears for them; always upholding a joyful mind, with a kind and pleasant countenance, treating all beings without hatred or love; always guarding one's mind, exhorting and teaching beings, causing them to generate the mind of enlightenment, and those who have already generated the mind of enlightenment to reach non-retrogression; those who have already reached non-retrogression, to reach the Bodhi-field (Daocheng), attaining unsurpassed, right, and true enlightenment; these are the four.』

The Buddha then spoke in verse:

『Always following the four equal minds, With a kind countenance and a joyful will; Pitying

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哀眾生類，　　矜傷為雨淚。 　心欲度眾生，　　等心無憎愛； 　救護以道法，　　乃應菩薩行。

「又有五法為菩薩行。何謂五？奉于禁戒而無所犯，定意攝志令心惔怕，智慧解空而無所起，脫於五陰使無處所，示現三界睹無所有；是為五。」

佛時頌曰：

「持戒無所犯，　　三昧意不亂； 　智慧分別空，　　濟脫五陰聚。 　睹見三世厄，　　示現在其中； 　隨時而開化，　　各令得其所。

「又有六法為菩薩行。何謂六？目睹皆空，耳聽無聲，鼻嗅無香，口語無言，身不存細滑，心無思想；是為六。」

佛時頌曰：

「目所睹皆空，　　耳聽無有聲； 　鼻香無所著，　　舌味何所有？ 　計身但四大，　　心了本空事； 　如是曉無形，　　乃應菩薩行。

「又有七法為菩薩行。何謂七？攝身、口、意，寂定，無亂，無所復違；是為七。」

佛時頌曰

「常攝己身口，　　其心靜不亂； 　寂寞定三昧，　　神通無不達。

「又有八法為菩薩行。何謂八？施度無極，戒度無極，忍度無極，進度無極，寂定度無極，智度無極，權度無極，成名慧行；是為八。」

佛時頌曰：

「佈施度無極，　　戒忍精進禪； 　智慧自然達，　　道明為

【現代漢語翻譯】 現代漢語譯本 哀憫眾生，憐惜他們的苦難，如同降雨般流下眼淚。 心中想要度化眾生，以平等心對待，沒有憎恨和喜愛； 用佛法救助和保護他們，這才是菩薩應有的行為。

『又有五種法是菩薩的修行。哪五種呢？奉行戒律而不違犯，以禪定收攝心意使其平靜，用智慧理解空性而不生執著，脫離五陰（色、受、想、行、識）使其無處可依，示現於三界（欲界、色界、無色界）卻了知一切皆空無所有；這就是五種。』

佛陀當時以偈頌說：

『持守戒律沒有違犯，禪定使心意不散亂； 用智慧分辨空性，救濟解脫五陰的聚合。 洞察三世的苦難，示現在其中； 隨時隨地進行教化，使他們各自得到歸宿。

『又有六種法是菩薩的修行。哪六種呢？眼睛所見皆是空性，耳朵所聽沒有聲音，鼻子所嗅沒有香氣，口中所說沒有言語，身體不執著于細滑的觸感，心中沒有思慮妄想；這就是六種。』

佛陀當時以偈頌說：

『眼睛所見皆是空，耳朵所聽沒有聲音； 鼻子嗅香不執著，舌頭品味又有什麼實在？ 認為身體只是四大（地、水、火、風）的聚合，心中明白萬事萬物本性是空； 像這樣明白無形的真理，才是菩薩應有的行為。

『又有七種法是菩薩的修行。哪七種呢？收攝身、口、意，保持寂靜和禪定，沒有散亂，沒有違背正道；這就是七種。』

佛陀當時以偈頌說：

『經常收攝自己的身口意，內心平靜不散亂； 寂靜地安住于禪定，神通沒有不通達的。

『又有八種法是菩薩的修行。哪八種呢？佈施波羅蜜（Dāna pāramitā），持戒波羅蜜（Śīla pāramitā），忍辱波羅蜜（Kṣānti pāramitā），精進波羅蜜（Vīrya pāramitā），禪定波羅蜜（Dhyāna pāramitā），智慧波羅蜜（Prajñā pāramitā），方便波羅蜜（Upāya pāramitā），成就名聞的智慧行為；這就是八種。』

佛陀當時以偈頌說：

『佈施度到彼岸，持戒忍辱和精進禪定； 智慧自然通達，道業光明為……』

【English Translation】 English version Pitying all sentient beings, grieving for their suffering, shedding tears like rain. The mind desires to liberate all beings, treating them with equanimity, without hatred or love; Rescuing and protecting them with the Dharma, this is the conduct befitting a Bodhisattva.

'Furthermore, there are five practices for a Bodhisattva. What are the five? Upholding the precepts without transgression, focusing the mind with samadhi (concentration) to pacify it, understanding emptiness with wisdom without arising attachments, detaching from the five skandhas (form, feeling, perception, mental formations, consciousness) so they have no place to dwell, manifesting in the three realms (desire realm, form realm, formless realm) while seeing nothing as truly existing; these are the five.'

The Buddha then spoke in verse:

'Holding precepts without transgression, samadhi keeps the mind undisturbed; Wisdom distinguishes emptiness, delivering beings from the aggregation of the five skandhas. Perceiving the suffering of the three times, manifesting within them; Enlightening and transforming them at all times, enabling each to attain their proper place.'

'Furthermore, there are six practices for a Bodhisattva. What are the six? Seeing all as empty with the eyes, hearing no sound with the ears, smelling no fragrance with the nose, speaking no words with the mouth, the body not clinging to subtle sensations, the mind without thoughts; these are the six.'

The Buddha then spoke in verse:

'What the eyes see is all empty, what the ears hear has no sound; The nose smells no attachment to fragrance, what flavor does the tongue truly possess? Considering the body as merely the four great elements (earth, water, fire, wind), the mind understands the nature of emptiness; Understanding the formless in this way, is the conduct befitting a Bodhisattva.'

'Furthermore, there are seven practices for a Bodhisattva. What are the seven? Restraining body, speech, and mind, maintaining stillness and samadhi, without disturbance, without contradicting the Dharma; these are the seven.'

The Buddha then spoke in verse:

'Always restraining one's body, speech, and mind, the heart is peaceful and undisturbed; Quietly abiding in samadhi, spiritual powers are attained without obstruction.'

'Furthermore, there are eight practices for a Bodhisattva. What are the eight? Giving pāramitā (Dāna pāramitā), morality pāramitā (Śīla pāramitā), patience pāramitā (Kṣānti pāramitā), effort pāramitā (Vīrya pāramitā), meditation pāramitā (Dhyāna pāramitā), wisdom pāramitā (Prajñā pāramitā), skillful means pāramitā (Upāya pāramitā), and the wise conduct of achieving fame; these are the eight.'

The Buddha then spoke in verse:

'Giving reaches the other shore, morality, patience, effort, and meditation; Wisdom is naturally attained, the path is clear as...'

---

最尊。

「又有九法為菩薩行。何謂九？除五陰，去六衰，滅三垢，蠲八難，不著三界，不慕三世，離羅漢心，遠緣覺意，常志大道；是為九。」

佛時頌曰：

「除五陰六衰，　　無三垢八難； 　不著於三界，　　三世無所處。 　以離羅漢心，　　無緣覺之念； 　常慕求大道，　　斯謂菩薩行。

「又有十法為菩薩行。何謂十？法寶三昧，善住三昧，無動三昧，度無轉三昧，寶積華三昧，日光耀三昧，諸利義三昧，現在三昧，慧光耀三昧，勇猛伏三昧，超日明三昧；是為十。」

佛時頌曰：

「以法寶三昧，　　善住無所動； 　豎立不可震，　　寶積花三昧。 　光耀諸利義，　　現在慧光明； 　勇猛伏三昧，　　乃獲超日明。

「複次離垢目！菩薩佈施，天人樂從，開化慳者令無所惜；菩薩遵戒，天人樂從，化放恣者令無殃釁；菩薩忍辱，天人樂順，化忿狷者令無纖介；菩薩精進，天人樂從，化懈廢者令建勤力；菩薩一心，天人樂習，化憒擾者令志安寂；菩薩智慧，天人樂順，化蔽礙者令通聖范；菩薩行慈，天人樂之，化不仁者令等惋戀；菩薩行悲，天人樂之，化愚迷者悼愍眾生；菩薩喜悅，天人樂從，化愁戚者法鼓自娛；菩薩行護，天人樂之，救化無援將養一切

【現代漢語翻譯】 現代漢語譯本 最尊。

『又有九種法是菩薩的修行。什麼是九種？去除五陰（色、受、想、行、識），捨棄六衰（衰老、疾病、死亡、怨憎會、愛別離、所求不得），滅除三垢（貪、嗔、癡），免除八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、生在佛前佛後），不執著於三界（欲界、色界、無色界），不貪戀三世（過去、現在、未來），遠離羅漢的心，捨棄緣覺的意念，常立志于大道；這就是九種。』

佛陀當時以偈頌說：

『去除五陰和六衰，沒有三垢和八難； 不執著於三界，三世無所留戀。 因為遠離了羅漢的心，沒有緣覺的念頭； 常常仰慕追求大道，這就是所謂的菩薩行。』

『又有十種法是菩薩的修行。什麼是十種？法寶三昧（Dharmaratna-samādhi），善住三昧（Sthitasu-samādhi），無動三昧（Acala-samādhi），度無轉三昧（Nirvikāra-samādhi），寶積華三昧（Ratnakara-puṣpa-samādhi），日光耀三昧（Sūryaprabha-samādhi），諸利義三昧（Sarvārtha-samādhi），現在三昧（Pratyutpanna-samādhi），慧光耀三昧（Jñānaprabha-samādhi），勇猛伏三昧（Śūrasaṃhanana-samādhi），超日明三昧（Atisūryaprabha-samādhi）；這就是十種。』

佛陀當時以偈頌說：

『以法寶三昧為基礎，善住于無所動搖； 堅定地屹立不可動搖，寶積華三昧使人莊嚴。 光明照耀各種利益，現在三昧帶來智慧光明； 勇猛地降伏煩惱，最終獲得超越日光的智慧。』

『此外，離垢目（Vimalanetra）！菩薩行佈施，天人都樂於追隨，開導慳吝的人使他們不再吝惜；菩薩遵行戒律，天人都樂於追隨，教化放縱的人使他們沒有災禍；菩薩修忍辱，天人都樂於順從，感化憤怒暴躁的人使他們沒有絲毫芥蒂；菩薩行精進，天人都樂於追隨，開導懈怠廢弛的人使他們建立勤奮的力量；菩薩修一心，天人都樂於學習，教化心神散亂的人使他們心志安寧寂靜；菩薩具智慧，天人都樂於順從，開導被矇蔽障礙的人使他們通達聖賢的規範；菩薩行慈愛，天人都樂於接受，感化不仁慈的人使他們平等地愛護眾生；菩薩行悲憫，天人都樂於接受，感化愚昧迷惑的人使他們哀悼憐憫眾生；菩薩心懷喜悅，天人都樂於追隨，開導憂愁悲慼的人使他們以佛法之鼓自娛；菩薩行護衛，天人都樂於接受，救助和教化沒有依靠的人，供養和養護一切眾生。

【English Translation】 English version Most Honored One.

'Furthermore, there are nine practices for a Bodhisattva. What are the nine? Eliminating the five skandhas (form, feeling, perception, mental formations, consciousness), abandoning the six decays (aging, sickness, death, encountering what is disliked, separation from what is loved, not obtaining what is sought), extinguishing the three poisons (greed, hatred, delusion), freeing oneself from the eight difficulties (hell beings, hungry ghosts, animals, long-lived gods, border regions, blindness/deafness/muteness, worldly cleverness, being born before or after a Buddha), not being attached to the three realms (desire realm, form realm, formless realm), not craving the three times (past, present, future), distancing oneself from the mind of an Arhat, abandoning the intention of a Pratyekabuddha, and constantly aspiring to the Great Path; these are the nine.'

The Buddha then spoke in verse:

'Eliminating the five skandhas and six decays, without the three poisons and eight difficulties; Not attached to the three realms, without dwelling in the three times. Because of distancing oneself from the mind of an Arhat, without the thought of a Pratyekabuddha; Constantly aspiring to seek the Great Path, this is what is called the practice of a Bodhisattva.'

'Furthermore, there are ten practices for a Bodhisattva. What are the ten? Dharmaratna-samādhi (法寶三昧, Jewel of Dharma Samadhi), Sthitasu-samādhi (善住三昧, Well-Dwelling Samadhi), Acala-samādhi (無動三昧, Immovable Samadhi), Nirvikāra-samādhi (度無轉三昧, Unchanging Samadhi), Ratnakara-puṣpa-samādhi (寶積華三昧, Jewel Accumulation Flower Samadhi), Sūryaprabha-samādhi (日光耀三昧, Sunlight Radiance Samadhi), Sarvārtha-samādhi (諸利義三昧, All-Meaning Samadhi), Pratyutpanna-samādhi (現在三昧, Present Moment Samadhi), Jñānaprabha-samādhi (慧光耀三昧, Wisdom Light Radiance Samadhi), Śūrasaṃhanana-samādhi (勇猛伏三昧, Heroic Subduing Samadhi), Atisūryaprabha-samādhi (超日明三昧, Surpassing Sunlight Radiance Samadhi); these are the ten.'

The Buddha then spoke in verse:

'With the Dharmaratna-samādhi as the foundation, dwelling well in immovability; Standing firm and unshakable, the Ratnakara-puṣpa-samādhi adorns one. Radiating light on all benefits, the Pratyutpanna-samādhi brings wisdom light; Heroically subduing afflictions, one ultimately obtains wisdom surpassing the sun.'

'Moreover, Vimalanetra (離垢目, Immaculate Eye)! When a Bodhisattva practices giving, gods and humans gladly follow, enlightening the stingy and causing them to be without miserliness; when a Bodhisattva observes the precepts, gods and humans gladly follow, transforming the unrestrained and causing them to be without calamity; when a Bodhisattva practices patience, gods and humans gladly comply, transforming the angry and irritable and causing them to be without the slightest resentment; when a Bodhisattva practices diligence, gods and humans gladly follow, enlightening the lazy and indolent and causing them to establish the power of diligence; when a Bodhisattva practices one-pointedness, gods and humans gladly learn, transforming the confused and disturbed and causing them to have peaceful and tranquil minds; when a Bodhisattva possesses wisdom, gods and humans gladly comply, enlightening the obscured and hindered and causing them to understand the norms of the sages; when a Bodhisattva practices loving-kindness, gods and humans gladly accept it, transforming the unkind and causing them to cherish all beings equally; when a Bodhisattva practices compassion, gods and humans gladly accept it, transforming the ignorant and deluded and causing them to mourn and have compassion for all beings; when a Bodhisattva has joy, gods and humans gladly follow, enlightening the sorrowful and grieving and causing them to delight in the drum of the Dharma; when a Bodhisattva practices protection, gods and humans gladly accept it, rescuing and transforming the helpless, providing for and nurturing all beings.'

---

；菩薩講法，天人樂聽，化志俗者令慕聖典；菩薩謙苦，天人樂恭，化貢高者奉敬三寶；菩薩利人，天人樂惠，化無義者令普施恩；菩薩行等，天人樂豫，化不恢泰令接未達。

「菩薩行權，攝諸眾生化之為善，成平等覺悉生彼國；菩薩行三十七品，以攝眾生，意止意斷根力覺道，攝取眾生使令寂然，若成佛時悉生彼國；菩薩在於大會講深妙法，欲使蠕動悉蒙超度，若成佛時皆生彼國；菩薩行十德以攝眾生，悉開化之護身口意；菩薩說經蠲除八難，以攝眾生行八正道，若成佛時皆生彼國；菩薩自省不求彼闕，以攝眾生離諸邪見六十二網，若成佛時皆生彼國；菩薩說法以攝眾生，脫於八縛得至八解，若成佛時皆生彼國；菩薩說法除八思議，至不思議法門之海，若成佛時悉生彼國。菩薩說法，假使逮得無所從生法忍，成具佛事示現泥洹，度無量人皆使得道。

「如是離垢目！菩薩所行本末若斯。以應此行，號字自然，成立國土，度脫群黎。」

佛說是時，離垢目長者子、五千營從，皆發無上正真道意，尋時逮得不起法忍。

於是居士名曰見正，前白佛言：「我常聞佛，思一奉覲，罪蓋之故不能自到，今日乃果，欣踴難量，視尊無厭聽法不倦，唯加大恩，使我世世值遇天尊！」

佛言：「善

【現代漢語翻譯】 現代漢語譯本：菩薩宣講佛法，天人們都樂於聽聞，以此來教化那些追求世俗享樂的人，使他們嚮往神聖的佛典；菩薩謙虛刻苦，天人們都樂於恭敬，以此來教化那些貢高我慢的人，使他們恭敬地信奉三寶（佛、法、僧）；菩薩利益他人，天人們都樂於施捨恩惠，以此來教化那些沒有道義的人，使他們普遍地施與恩惠；菩薩的行為平等無私，天人們都樂於安樂祥和，以此來教化那些心胸狹隘的人，使他們能夠接納那些尚未開悟的人。

『菩薩運用權巧方便，攝受各種眾生，教化他們向善，成就平等覺悟，使他們都往生到那個佛國；菩薩修行三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道），以此來攝受眾生，使他們意念止息，斷除煩惱，增長根、力，覺悟真道，攝取眾生使他們達到寂靜涅槃的境界，如果成就佛果時，這些眾生都往生到那個佛國；菩薩在大法會上宣講深奧微妙的佛法，希望使一切蠕動含靈都能得到超度，如果成就佛果時，這些眾生都往生到那個佛國；菩薩修行十種德行來攝受眾生，完全開導教化他們，使他們守護好自己的身、口、意；菩薩宣講佛經，消除眾生的八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後），以此來攝受眾生，使他們奉行八正道，如果成就佛果時，這些眾生都往生到那個佛國；菩薩反省自身，不挑剔別人的過失，以此來攝受眾生，使他們遠離各種邪見和六十二種邪網，如果成就佛果時，這些眾生都往生到那個佛國；菩薩宣講佛法來攝受眾生，使他們脫離八種束縛，達到八種解脫，如果成就佛果時，這些眾生都往生到那個佛國；菩薩宣講佛法，消除八種思議，到達不可思議的法門之海，如果成就佛果時，這些眾生都往生到那個佛國。菩薩宣講佛法，即使證得了無所從生法忍（對一切法不生不滅的深刻體悟），成就圓滿的佛事，示現涅槃，度化無量的人，都使他們證得道果。

『像這樣離垢目（Vimalanetra）！菩薩所修行的根本和結果就是這樣。爲了應和這種修行，名號自然顯現，成立清凈的國土，救度解脫眾生。』

佛陀宣說這些話的時候，離垢目（Vimalanetra）長者子和他的五千隨從，都發起了無上正真道意，隨即證得了不起法忍（對一切法不生不滅的深刻體悟）。

這時，一位名叫見正（Dṛṣṭisatya）的居士，上前對佛陀說：『我一直聽說佛陀的教誨，希望能有機會親自拜見，但因為罪業深重，一直未能如願。今天終於實現了這個願望，欣喜之情難以言表，觀看您的尊容永遠不會厭倦，聽聞您的佛法永遠不會疲憊，只希望您能大發慈悲，使我世世代代都能遇到天尊（佛陀）！』

佛陀說：『好啊！』

【English Translation】 English version: Bodhisattvas preach the Dharma, and devas (heavenly beings) gladly listen, transforming those who pursue worldly pleasures, inspiring them to yearn for the sacred scriptures; Bodhisattvas are humble and diligent, and devas gladly show respect, transforming those who are arrogant, causing them to reverently believe in the Three Jewels (Buddha, Dharma, Sangha); Bodhisattvas benefit others, and devas gladly bestow kindness, transforming those who are unrighteous, causing them to universally bestow grace; Bodhisattvas' actions are equal and impartial, and devas gladly rejoice, transforming those who are narrow-minded, causing them to accept those who have not yet attained enlightenment.

'Bodhisattvas employ skillful means, gathering all sentient beings, transforming them to goodness, accomplishing equal enlightenment, causing them all to be reborn in that Buddha-land; Bodhisattvas practice the thirty-seven factors of enlightenment (Four Foundations of Mindfulness, Four Right Exertions, Four Bases of Supernatural Power, Five Roots, Five Powers, Seven Factors of Enlightenment, Eightfold Noble Path), in order to gather sentient beings, causing their minds to cease, cutting off afflictions, increasing roots and powers, awakening to the true path, gathering sentient beings, causing them to attain the state of tranquil Nirvana, and when they achieve Buddhahood, these beings will all be reborn in that Buddha-land; Bodhisattvas preach the profound and subtle Dharma in great assemblies, hoping to enable all crawling and sentient beings to be liberated, and when they achieve Buddhahood, these beings will all be reborn in that Buddha-land; Bodhisattvas practice the ten virtues in order to gather sentient beings, fully enlightening and transforming them, causing them to guard their body, speech, and mind; Bodhisattvas preach the sutras, eliminating the eight difficulties (hells, hungry ghosts, animals, long-lived heavens, border regions, blindness, deafness, and muteness, worldly cleverness and eloquence, before or after a Buddha), in order to gather sentient beings, causing them to practice the Eightfold Noble Path, and when they achieve Buddhahood, these beings will all be reborn in that Buddha-land; Bodhisattvas reflect on themselves, not finding fault with others, in order to gather sentient beings, causing them to be free from various wrong views and the sixty-two nets of wrong views, and when they achieve Buddhahood, these beings will all be reborn in that Buddha-land; Bodhisattvas preach the Dharma in order to gather sentient beings, freeing them from the eight bonds, enabling them to reach the eight liberations, and when they achieve Buddhahood, these beings will all be reborn in that Buddha-land; Bodhisattvas preach the Dharma, eliminating the eight objects of thought, reaching the sea of inconceivable Dharma, and when they achieve Buddhahood, these beings will all be reborn in that Buddha-land. Bodhisattvas preach the Dharma, even if they attain the Dharma-acceptance of non-origination (anutpattika-dharma-kshanti) [profound understanding that all dharmas are neither created nor destroyed], accomplishing the perfect deeds of a Buddha, manifesting Nirvana, liberating countless people, enabling them all to attain the path.

'Thus, Vimalanetra (Stainless Eye)! The beginning and end of the Bodhisattva's practice are like this. In accordance with this practice, the name naturally appears, establishing a pure land, saving and liberating sentient beings.'

When the Buddha spoke these words, Vimalanetra (Stainless Eye), the son of the elder, and his five thousand followers, all aroused the unsurpassed, right, and true mind of enlightenment, and immediately attained the Dharma-acceptance of non-origination (anutpattika-dharma-kshanti) [profound understanding that all dharmas are neither created nor destroyed].

At that time, a householder named Dṛṣṭisatya (Seeing Truth), came forward and said to the Buddha: 'I have always heard of the Buddha's teachings, and hoped to have the opportunity to personally pay homage, but because of the heavy burden of my sins, I have not been able to fulfill this wish. Today, I have finally realized this wish, and my joy is immeasurable. I will never tire of beholding your venerable countenance, and I will never tire of listening to your Dharma. I only hope that you will bestow great grace upon me, so that I may encounter the Honored One (Buddha) in every lifetime!'

The Buddha said: 'Good!'

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哉善哉！有四事常不離佛。何謂四？常念如來立佛形像，聞經深義則信奉行，雖不見佛曉了本無，知十方佛則一法身；是為四事不離諸佛。

「又有四事，雖面睹佛則不見之。如來現在不往聽經，不採其義，不能奉行、宣示於人；是為四，雖面見佛，則為不見。

「又有見佛，自計吾我，不解非常苦空非身，墮四顛倒。聽經著音，不能分別呼聲之響，于其人身則滅度也。佛以滅度不現世間，其人聞經欣然心開，如冥睹明，曉知如來隨俗現化，奉行道禁不違經典，離外邪法六十二見，行四等心無憎無愛；佛雖滅度，志達如是，常為相見。」

復問曰：「何謂見佛？何謂聞法？何因供養？」

佛言：「見如來身，觀知何行得至於佛，本因六度無極。愍傷一切如父如母如子如身，不貪四大，是為見佛。聞說經法不著音聲，但取其法不取於人，取要不聲、取慧不形、取正不說，是為聞經。若見道跡、往來、不還、無著、緣覺、世尊、菩薩，等心供養，謙遜卑順不以憍慢，為見聖眾。」

又問曰：「何謂魔事？」

佛言：「魔有四事。何謂為四？一曰、身魔，身犯眾惡，五陰六衰，不順佛法。二曰、欲塵魔，愛慾情態無有休息。三曰、死魔，生諸想著，不興法念。四曰、天魔，及與官屬來

【現代漢語翻譯】 現代漢語譯本： 『太好了，太好了！有四件事常常不離佛。哪四件呢？常常思念如來，樹立佛的形像；聽聞佛經深刻的含義就信奉並實行；即使沒有親眼見到佛，也能明白萬法本性是空無；知道十方諸佛實則是一個法身。這就是四件不離諸佛的事。 『又有四件事，即使面對面見到佛也如同沒見。如來現在說法，卻不去聽經；不採納經中的含義；不能奉行，也不能向他人宣講。這就是四件事，即使面對面見到佛，也如同沒見。 『又有見到佛的人，總是計較自己的『我』，不瞭解世事無常、人生是苦、萬法皆空、沒有真我的道理，從而墮入四種顛倒的認知。聽經時執著于聲音，不能分辨聲音的意義，這樣的人身就如同已經滅度。佛以滅度的方式不顯現在世間，而這樣的人聽聞佛經卻欣然心開，如同在黑暗中見到光明，明白如來是隨著世俗而顯現變化，奉行佛道的戒律而不違背經典，遠離外道的邪法和六十二種錯誤的見解，以慈、悲、喜、舍四種平等心對待一切眾生，沒有憎恨也沒有偏愛。即使佛已經滅度，如果能達到這樣的境界，就如同常常與佛相見。』 又問：『什麼叫做見佛？什麼叫做聞法？什麼因緣叫做供養？』 佛說：『見到如來的身相，觀察並瞭解通過什麼修行才能成佛，根本在於修行佈施、持戒、忍辱、精進、禪定、智慧這六度（六波羅蜜）。憐憫一切眾生，如同對待自己的父母、子女和自身一樣，不貪戀地、水、火、風這四大元素，這就是見佛。聽聞佛所說的經法，不執著于聲音，只取經法的含義，不注重說法的人，取其精要而不執著于言辭，取其智慧而不執著于外形，取其正道而不執著于言說，這就是聞經。如果見到證得須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無著果）的聖者，以及緣覺、世尊、菩薩，以平等心供養，謙虛恭敬而不傲慢，這就是見聖眾。』 又問：『什麼叫做魔事？』 佛說：『魔有四種事。哪四種呢？一是身魔，身體犯下各種惡行，五陰（色、受、想、行、識）衰敗，不順從佛法。二是欲塵魔，對愛慾的渴求沒有止息。三是死魔，產生各種執著和想法，不生起修習佛法的念頭。四是天魔，以及他們的官屬前來擾亂。』

【English Translation】 English version: 『Excellent, excellent! There are four things that constantly do not depart from the Buddha. What are the four? Constantly contemplating the Tathagata (如來, another name for Buddha), establishing the Buddha's image; upon hearing the profound meaning of the scriptures, believing in and practicing them; even without seeing the Buddha, understanding that all dharmas are fundamentally empty; knowing that the Buddhas of the ten directions are in reality one Dharmakaya (法身, the body of the Dharma). These are the four things that do not depart from all Buddhas.』 『Furthermore, there are four things, that even if one sees the Buddha face to face, it is as if one does not see. When the Tathagata is present and expounding the Dharma, one does not go to listen to the scriptures; one does not adopt their meaning; one cannot practice them, nor proclaim them to others. These are the four things, that even if one sees the Buddha face to face, it is as if one does not see.』 『Furthermore, there are those who, upon seeing the Buddha, are always calculating their own 『self』, not understanding the principles of impermanence, suffering, emptiness, and non-self, thereby falling into the four inverted views. When listening to the scriptures, they are attached to the sound, unable to distinguish the meaning of the sound; such a person's body is as if it has already attained Nirvana (滅度, liberation from the cycle of rebirth). The Buddha, through Nirvana, does not appear in the world, yet such a person, upon hearing the scriptures, is joyfully enlightened, as if seeing light in the darkness, understanding that the Tathagata appears and transforms according to worldly customs, upholding the precepts of the Dharma without violating the scriptures, departing from the heretical teachings and the sixty-two wrong views, practicing the four immeasurable minds (四等心, also known as the four Brahmaviharas: loving-kindness, compassion, sympathetic joy, and equanimity) without hatred or favoritism. Even though the Buddha has attained Nirvana, if one's aspiration reaches such a state, it is as if one is constantly seeing the Buddha.』 Again, he asked: 『What is called seeing the Buddha? What is called hearing the Dharma? What causes are called offerings?』 The Buddha said: 『Seeing the body of the Tathagata, observing and understanding what practices lead to Buddhahood, the root lies in practicing the Six Perfections (六度無極, also known as Six Paramitas): generosity, morality, patience, diligence, concentration, and wisdom. Having compassion for all beings, treating them as one would treat one's own parents, children, and oneself, not being greedy for the four great elements (四大, earth, water, fire, and wind), this is seeing the Buddha. Hearing the Dharma spoken by the Buddha, not being attached to the sound, but only taking the meaning of the Dharma, not focusing on the speaker, taking the essence without clinging to words, taking the wisdom without clinging to form, taking the right path without clinging to speech, this is hearing the scriptures. If one sees those who have attained the stages of Stream-enterer (須陀洹, Srotapanna), Once-returner (斯陀含, Sakrdagamin), Non-returner (阿那含, Anagamin), Arhat (阿羅漢, free from attachments), as well as Pratyekabuddhas (緣覺, solitary realizer), World Honored Ones (世尊, another name for Buddha), Bodhisattvas (菩薩, beings who seek enlightenment), offering with an equal mind, being humble and respectful without arrogance, this is seeing the Sangha (聖眾, the holy community).』 Again, he asked: 『What is called demonic affairs?』 The Buddha said: 『Demons have four affairs. What are the four? First is the body demon, the body commits various evil deeds, the five aggregates (五陰, Skandhas: form, feeling, perception, mental formations, and consciousness) decay, not conforming to the Buddha's Dharma. Second is the desire demon, the craving for love and desire has no rest. Third is the death demon, generating various attachments and thoughts, not giving rise to thoughts of practicing the Dharma. Fourth is the heavenly demon (天魔, Mara), and their retinue come to disturb.』

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試乞求無有厭足，意止意斷，魔則降伏。譬如兩木相揩，則自生火還燒其木，火不從水出不從風出不從地出，其四魔者亦復如是，皆由心生不從外來。譬如畫師畫作形像，隨手大小。雖因緣合，有彩有板有筆，畫師不畫不能成像。四魔如是，心已堅固便無所起則無四魔。所以者何？五陰無處、四大本無、十二因緣無有端緒，曉瞭如是則無魔事。計我人有壽命，墮魔見縛；分別無身乃降伏魔。」

離垢目白佛：「何謂法寶三昧？」

佛言：「不斷三寶佛法聖眾。」

「何謂不斷？」

「發無上正真道意，成諸德本如須彌山，信樂大乘心不動移，先睹嘉瑞三千佛土，億百千藏皆滿具足，逮成殊勝難當總持，而成就達施度無極。初發心時捨身之安常憂一切，諸樂所樂不以為樂，棄俗所慕以法為樂。」

「何謂俗樂？」

「吾我人壽、五陰六衰、十二因緣，伎樂飲食、官爵奉祿、財物富貴、妻子奴婢、眷屬營從、田宅牛馬車乘，是俗所樂。」

「何謂法樂？」

「曉知無我無人無壽無命，五通六達，十二部經，講讀諷誦菩薩道法，於七法財不以為厭，四恩之行，行四等心慈悲喜護，六度無極眾善之行，無毀害心，蚑行喘息人物之類以為國土，不自稱譽不毀其餘，其心慺慺常

志一切，天神龍鬼人民大小睹斯人者，莫不興意而為善德，是謂法樂。

「又行十事。何謂十？信根第一，定根為本，大慈為元，大哀為尊，志性調柔，諸通慧正，建立眾生，四恩為首，道品則最，志護佛法以為徒隸；是為十。

「複次不犯十行。何謂十？身不殺、盜、淫，口不妄言、兩舌、惡口、綺語，意不恚嫉、狐疑、邪見；是為十。

「愍念十方如母念子，於色痛想行識不亂，不為俗人所惑，不為榮華所侮，不從貪人不從瞋恚不從愚癡，不謗三寶不懷譎詭，興六念行佛法眾施信慧，出入行步不尚矜高。初發意者如月始生會當成滿，天龍鬼神所見擁護，不為邪惡所見中害。心存三法以道為寶，以世為無常，是為法寶三昧也。」

離垢目又問曰：「何謂善住三昧？」

佛言：「譬若如地，善惡美苦臭香不凈之物悉受不污。菩薩如是，受一切法而自修立，先睹嘉瑞三千佛土平等如掌，眾寶蓮華以為莊嚴，逮成殊勝難喻總持，則具超越戒度無極。

「又行十事：蠲八難態，建立佛德，度于聲聞、緣覺之乘，凈身口意，諸事所由皆從佛法，嚴莊志性度三趣厄，具滿諸愿檢御人心；是為十。

「身常行慈不竊不淫，講議經典不為浮華，至誠和諍言軟不粗未曾綺飾，舍貪念施為人

【現代漢語翻譯】 現代漢語譯本：

志向堅定，一切天神、龍、鬼、人民，無論大小，凡是見到這個人，沒有不興起善意而行善積德的，這就叫做法樂。 『又實行十件事。哪十件？信根第一，定根為根本，大慈為首要，大悲為尊貴，意志性格調和柔順，各種神通智慧純正，建立眾生，四恩為首，道品最為重要，立志護衛佛法作為自己的職責；這就是十件事。』 『再次，不犯十種惡行。哪十種？身不殺生、不偷盜、不邪淫，口不妄語、不兩舌、不惡口、不綺語，意不嗔恚嫉妒、不猶豫懷疑、不持邪見；這就是十種惡行。』 『以憐憫之心對待十方眾生如同母親思念孩子，對於色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，認知）、行（saṃskāra，意志）、識（vijñāna，意識）五蘊不迷惑顛倒，不被世俗之人所迷惑，不被榮華富貴所迷惑，不親近貪婪之人，不親近嗔恚之人，不親近愚癡之人，不誹謗三寶（佛、法、僧），不懷有欺騙和虛偽，發起六念（唸佛、念法、念僧、念戒、念施、念天），奉行佛法，廣行佈施，堅信智慧，出入行走不自高自大。最初發菩提心的人，如同新生的月亮，終將會圓滿。天龍鬼神所見都會擁護，不會被邪惡勢力所侵害。心中常存三法（佛、法、僧），以道為珍寶，視世間為無常，這就是法寶三昧。』 離垢目（Vimalanetra）又問道：『什麼是善住三昧？』 佛說：『譬如大地，對於善惡美醜香臭清凈不凈之物全部接受而不被污染。菩薩也是這樣，接受一切法而自我修養建立，首先見到吉祥的徵兆，三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）平等如手掌，用各種珍寶蓮花作為莊嚴，獲得殊勝難以比喻的總持（dhāraṇī），就具備了超越一切的戒律。』 『又實行十件事：除去八難之狀態，建立佛的功德，度化聲聞（śrāvaka）、緣覺（pratyekabuddha）之乘，清凈身口意，一切事情的緣由都遵循佛法，以莊嚴的志向品德度脫三惡道之苦，具足圓滿各種願望，檢點約束人心；這就是十件事。』 『身體常常行慈悲，不偷盜不邪淫，講議經典不追求虛浮華麗，至誠懇切地調和爭端，言語柔和不粗暴，從不花言巧語，捨棄貪念樂於佈施幫助他人。

【English Translation】 English version:

With resolute aspiration, all deities, dragons, ghosts, and people, whether great or small, who behold this person, invariably arise with good intentions and perform virtuous deeds; this is called the joy of Dharma. 'Furthermore, practice ten things. What are the ten? The root of faith is foremost, the root of concentration is fundamental, great compassion is primary, great sorrow is supreme, the will and nature are harmonious and gentle, all supernatural powers and wisdom are correct, establishing sentient beings, the four kinds of gratitude are paramount, the factors of enlightenment are most important, and aspiring to protect the Buddha's Dharma as one's duty; these are the ten things.' 'Moreover, refrain from ten unwholesome actions. What are the ten? The body does not kill, steal, or engage in sexual misconduct; the mouth does not lie, engage in divisive speech, harsh speech, or idle chatter; the mind does not harbor anger and jealousy, doubt and suspicion, or wrong views; these are the ten unwholesome actions.' 'Treating all beings in the ten directions with compassion, like a mother thinking of her child, not being confused about the five aggregates of rūpa (form), vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness), not being deluded by worldly people, not being seduced by glory and wealth, not associating with greedy people, not associating with angry people, not associating with ignorant people, not slandering the Three Jewels (Buddha, Dharma, Sangha), not harboring deceit and hypocrisy, arousing the six recollections (recollection of the Buddha, the Dharma, the Sangha, morality, generosity, and the deities), practicing the Buddha's Dharma, widely giving alms, firmly believing in wisdom, and not being arrogant in coming and going. One who initially arouses the Bodhi mind is like the newly born moon, which will eventually become full. Deities, dragons, and ghosts will protect those they see, and they will not be harmed by evil forces. Cherishing the Three Jewels in the heart, regarding the Path as treasure, and viewing the world as impermanent, this is the Dharma Jewel Samadhi.' Vimalanetra (Spotless Eye) further asked: 'What is the Samadhi of Good Abiding?' The Buddha said: 'It is like the earth, which receives all things, good and bad, beautiful and ugly, fragrant and foul, pure and impure, without being defiled. The Bodhisattva is also like this, receiving all dharmas and establishing oneself through self-cultivation, first seeing auspicious signs, the trisāhasra-mahāsāhasra-lokadhātu (three-thousand-great-thousand world system) being as level as the palm of one's hand, adorned with various precious lotuses, attaining the unsurpassed and incomparable dhāraṇī (total retention), and thus possessing the ultimate transcendence of precepts.' 'Furthermore, practice ten things: eliminate the states of the eight difficulties, establish the virtues of the Buddha, liberate beings from the vehicles of śrāvaka (hearers) and pratyekabuddha (solitary realizers), purify body, speech, and mind, all actions arising from the Buddha's Dharma, adorn the will and nature to liberate from the suffering of the three evil realms, fulfill all wishes, and examine and control the human mind; these are the ten things.' 'The body constantly practices loving-kindness, does not steal, does not engage in sexual misconduct, discusses and studies the scriptures without seeking superficial glory, sincerely harmonizes disputes, speaks gently and not harshly, never engages in frivolous speech, and relinquishes greed to give to others.'

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安調，離於邪見而樂正法。常觀非常苦空非身，以世為穢以法為計，心自修立常患不及，視身無益五陰則損，欲拔五欲，佛道為尊不懷悔恨，察天無常觀人如夢，三塗最苦憐愍傷之，以何方便自濟生死五陰之難並化他人？計十方人則為我所。所以者何？欲度脫之。見來侵者不念其惡，若光益者不偏念善，見罵詈者默而不報，若撾捶者受而不挍，若瞋恚者慈心向之，若輕毀者哀而不害。

「又自羞恥，從無數劫在生死中，五陰所蓋不能自拔，心迷意惑流於五江，四懼之患不能自覺。有物能施，知財非常身非我有，求于善友遠離惡友，發意向佛恒求尊經，不慕世名行常恭敬，志於信戒聞施慧道，不為疑惑犯禁懈怠慳貪愚癡舍道義也。

「常思念法如饑求食，稍入于道，如泉遠流稍入于海，如母生子乳哺養育。治生救命不居畜積，供給父母弟兄妻子奴客婢使，皆念愍哀欲令得度，不墮三塗使越三界，歸命三尊佛法聖眾，獲三達智、無礙之慧，不為三垢之所玷汙，其行是者則善住三昧也。」

離垢目白佛言：「何謂無動三昧？」

佛言：「譬如師子、諸鹿之王，鹿獸畏威，靡不懾伏，先睹嘉瑞三千佛土，自現執持五兵勇猛，逮成善住總持，則具超越忍度無極。

「又有十事。何謂十？忍辱為本

【現代漢語翻譯】 現代漢語譯本： 安住于調伏，遠離邪見而喜好正法。經常觀察世事無常、人生皆苦、諸法皆空、沒有真我，認為世俗是污穢的，以佛法為究竟的歸宿，內心自我修持，常怕自己做得不夠。視身體為無益之物，五陰（色、受、想、行、識）只會帶來損害，想要拔除五欲（財、色、名、食、睡），以佛道為最尊貴，不懷有任何後悔。觀察天道無常，看待世人如夢幻泡影，三惡道（地獄、餓鬼、畜生）最為痛苦，對此心懷憐憫和傷感。用什麼方法才能自我救濟，脫離生死和五陰的苦難，並且教化他人呢？要將十方世界的人都視為自己所應救度的對象。為什麼要這樣做呢？因為想要讓他們都得到解脫。見到來侵犯自己的人，不要記恨他們的惡行；如果有人給予幫助，也不要過分看重他們的善行；見到謾罵自己的人，沉默不迴應；如果有人毆打自己，承受而不反擊；如果有人對自己發怒，用慈悲心對待他們；如果有人輕視和詆譭自己，哀憐他們而不加害。

又常常感到羞愧，因為從無數劫以來，自己都在生死輪迴之中，被五陰所覆蓋而無法自拔，心意迷惑，沉溺於五欲之河流，對於四種恐懼（生、老、病、死）的禍患不能自覺。如果有什麼東西可以施捨，要知道錢財是無常的，身體也不是我所擁有的。尋求善良的朋友，遠離惡友，發願向佛，恒常尋求尊貴的經典，不羨慕世俗的名利，行為上常常保持恭敬，立志于信、戒、聞、施、慧的道路，不因為疑惑而犯戒，不懈怠，不慳吝，不愚癡，不捨棄道義。

常常思念佛法，就像飢餓的人尋求食物一樣。逐漸進入佛道，就像泉水從遠處流來，逐漸匯入大海一樣；又像母親生下孩子，用乳汁哺育養育。努力謀生是爲了救助生命，不積蓄財產，供給父母、兄弟、妻子、兒女、奴僕、婢女，都心懷憐憫和哀傷，想要讓他們得到解脫，不墮入三惡道，使他們超越三界（欲界、色界、無色界），歸命於三寶（佛、法、僧），獲得三明（宿命明、天眼明、漏盡明）的智慧，以及無礙的智慧，不被三種煩惱（貪、嗔、癡）所污染，這樣的行為就是善於安住於三昧（禪定）之中。

離垢目（Vimalanetra）菩薩對佛說：『什麼是無動三昧？』

佛說：『譬如獅子，是各種鹿的國王，各種鹿和野獸都畏懼獅子的威猛，沒有不害怕臣服的。先是見到吉祥的徵兆，遍及三千佛土，然後顯現出執持五種兵器的勇猛形象，最終成就善於安住于總持（陀羅尼）的境界，就具備了超越一切的忍辱波羅蜜。』

『還有十件事。哪十件事？以忍辱為根本。

【English Translation】 English version: Dwelling in tranquility, delighting in the true Dharma while being apart from wrong views. Constantly contemplate impermanence, suffering, emptiness, and non-self; regarding the world as impure and the Dharma as the ultimate refuge. Cultivate the mind diligently, always fearing falling behind; viewing the body as useless and the five skandhas (form, feeling, perception, mental formations, consciousness) as detrimental. Desiring to eradicate the five desires (wealth, sex, fame, food, sleep), esteeming the Buddha's path as the most venerable, without any regret. Observe the impermanence of the heavens, view people as dreams; the three evil realms (hell, hungry ghosts, animals) are the most painful, feeling compassion and sorrow for them. What means can be used to save oneself from the difficulties of birth, death, and the five skandhas, and also transform others? Consider all people in the ten directions as those whom I should liberate. Why is this so? Because I want to deliver them all. When seeing those who come to harm you, do not dwell on their evil deeds; if someone benefits you, do not excessively value their good deeds; when seeing those who scold you, remain silent and do not respond; if someone strikes you, endure it without retaliation; if someone is angry with you, direct loving-kindness towards them; if someone belittles and defames you, pity them without harming them.

Furthermore, constantly feel ashamed, because from countless kalpas (aeons) I have been in the cycle of birth and death, covered by the five skandhas and unable to free myself, my mind confused and deluded, flowing in the river of the five desires, unable to awaken to the suffering of the four fears (birth, old age, sickness, death). If there is anything to give, know that wealth is impermanent and the body is not mine. Seek good friends, stay away from bad friends, make vows towards the Buddha, constantly seek the venerable scriptures, do not admire worldly fame, always maintain respect in conduct, aspire to the path of faith, precepts, learning, giving, and wisdom, do not break precepts due to doubt, do not be lazy, do not be stingy, do not be foolish, and do not abandon the path of righteousness.

Constantly contemplate the Dharma as a hungry person seeks food. Gradually enter the path, like a spring flowing from afar, gradually merging into the sea; like a mother giving birth to a child, nurturing and raising it with milk. Earn a living to save lives, do not accumulate possessions, provide for parents, siblings, wife, children, servants, and maids, all with compassion and sorrow, wanting them to be liberated, not to fall into the three evil realms, enabling them to transcend the three realms (desire realm, form realm, formless realm), take refuge in the Three Jewels (Buddha, Dharma, Sangha), attain the three insights (knowledge of past lives, divine eye, extinction of outflows), and unobstructed wisdom, not to be defiled by the three poisons (greed, hatred, delusion), such conduct is to dwell well in samadhi (meditative absorption).

Vimalanetra (Spotless Eye) Bodhisattva said to the Buddha: 'What is immovable samadhi?'

The Buddha said: 'For example, the lion, the king of all deer, all deer and beasts fear the lion's might, none are not afraid and submissive. First, seeing auspicious omens pervading three thousand Buddha lands, then manifesting the valiant form of holding five weapons, ultimately achieving the state of being skilled in dwelling in dharani (total retention), one is then endowed with the perfection of surpassing all forbearance.'

'There are also ten things. What are the ten? Forbearance is the foundation.'

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，信悅為力，訓一切人深妙法忍，散割諸結，除所欲礙，不慕身原，不惜壽命，以諸通慧，超三脫門，觀法平等；是為十。護身口意，常以諸法而興因緣。

「何謂法樂？樂於佛法不好俗法，樂聞經典不思世談，樂供養眾不為俗黨，但樂三寶不志三垢，樂度三處不為玷汙，樂觀四大為地水火風不計我許，樂安人物不為危害，樂施所有不為慳吝，樂奉禁戒不毀所遵，樂忍于辱不失德本，樂精進力不為罪根，樂禪一心不為亂意，樂深智慧不為愚惑。樂化塵勞不為垢濁，樂佛國凈不厭開化，樂嚴道法不為非法，樂三脫門離空相愿，樂無為法不樂俗為，樂入深法不為失節，志樂欣喜離怒不諦。樂自然法亦不捨人，樂習善友遠世親厚，樂常志道不造迷惑，樂講正議不為俗典，樂慕菩薩不為聲聞，樂求正覺不為緣覺，樂向大道不為細術，樂存八等不為八邪，樂六十二慧不為身墮六十二見，樂無上法不為下劣，樂大乘業棄羅漢法。是為法樂。

「又有十事，疾得定覺。何謂十事？慈心哀人不為危害，常行十善，遠離惡行，專心修道，善念佛法如饑求食如渴求飲，普尊深義，不偏他念，慈念十方，欲度一切不自念己；是為十。

「所以名曰無動三昧之法，超越第一第二三昧之故，不為欲法之所迷惑，奉行菩薩慈心之

【現代漢語翻譯】 ，以信悅為力量，教導所有的人深刻微妙的法忍，斷除各種煩惱，去除一切慾望的障礙，不貪求自身安逸，不吝惜自身壽命，以各種神通智慧，超越三解脫門（空門、無相門、無愿門），觀察一切法平等；這是第十種。 守護身口意，常常以諸法而生起因緣。 『什麼叫做「法樂」？喜好佛法而不喜好世俗之法，喜好聽聞經典而不思念世俗談論，喜好供養大眾而不結交世俗黨羽，只喜好三寶（佛、法、僧）而不追求三垢（貪、嗔、癡），喜好度脫三處（欲界、色界、無色界）而不被沾染污垢，觀察四大（地、水、火、風）為空性而不執著于自我，喜好安定眾生而不去危害他們，喜好佈施所有而不慳吝，喜好奉行禁戒而不毀壞所遵守的，喜好忍受屈辱而不失去德行根本，喜好精進努力而不為罪惡之根，喜好禪定一心而不為散亂之意，喜好深刻智慧而不為愚癡迷惑，喜好教化塵勞而不為垢染污濁，喜好佛國清凈而不厭倦開化眾生，喜好莊嚴道法而不為非法之事，喜好三解脫門（空門、無相門、無愿門）而遠離空、相、愿，喜好無為法而不喜好世俗作為，喜好進入深奧之法而不失去節操，心志喜悅而遠離憤怒和虛妄。喜好自然之法也不捨棄他人，喜好親近善友而遠離世俗親厚，喜好常常立志于道而不造作迷惑，喜好講解正義而不為世俗典籍，喜好仰慕菩薩而不為聲聞，喜好尋求正覺而不為緣覺，喜好趨向大道而不為細小法術，喜好存有八正道而不為八邪道，喜好六十二種智慧而不因身體而墮入六十二見，喜好無上之法而不為下劣之法，喜好大乘事業而捨棄羅漢之法。』這就是法樂。 『又有十件事，迅速得到禪定覺悟。什麼叫做十件事？以慈悲心憐憫他人而不去危害，常常奉行十善，遠離惡行，專心修道，善念佛法如同飢餓之人尋求食物，如同口渴之人尋求飲水，普遍尊重深刻的意義，不偏向其他念頭，以慈悲心念及十方，想要度脫一切眾生而不只念及自己；這就是十件事。 『所以叫做「無動三昧」之法，超越第一禪、第二禪、第三禪的緣故，不被慾望之法所迷惑，奉行菩薩的慈悲心。』

【English Translation】 With faith and joy as strength, instructing all people in profound and subtle Dharma-patience, scattering and severing all bonds, removing obstacles of desires, not craving personal comfort, not begrudging one's own life, with all kinds of supernal wisdom, transcending the three doors of liberation (emptiness, signlessness, wishlessness), observing the equality of all dharmas; this is the tenth. Guarding body, speech, and mind, constantly creating conditions with all dharmas. 『What is called 'Dharma-joy'? Taking joy in the Buddha-dharma and not in worldly dharmas, taking joy in hearing the scriptures and not thinking about worldly talks, taking joy in making offerings to the Sangha and not forming worldly cliques, only taking joy in the Three Jewels (Buddha, Dharma, Sangha) and not aspiring to the three poisons (greed, hatred, delusion), taking joy in crossing over the three realms (desire realm, form realm, formless realm) and not being stained by defilements, observing the four great elements (earth, water, fire, wind) as empty and not clinging to self, taking joy in pacifying beings and not harming them, taking joy in giving all possessions and not being stingy, taking joy in upholding precepts and not breaking what is followed, taking joy in enduring insults and not losing the root of virtue, taking joy in diligent effort and not in the root of sin, taking joy in samadhi and one-pointedness of mind and not in distracted thoughts, taking joy in profound wisdom and not in ignorance and delusion, taking joy in transforming defilements and not in being stained by impurities, taking joy in the purity of the Buddha-land and not being weary of enlightening beings, taking joy in adorning the Dharma and not in unlawful things, taking joy in the three doors of liberation (emptiness, signlessness, wishlessness) and being apart from emptiness, sign, and wish, taking joy in the unconditioned dharma and not in worldly actions, taking joy in entering profound dharmas and not losing integrity, aspiring to joy and delight, being apart from anger and untruth. Taking joy in natural dharmas and not abandoning others, taking joy in associating with good friends and being distant from worldly affections, taking joy in constantly aspiring to the Path and not creating confusion, taking joy in speaking of right principles and not in worldly classics, taking joy in admiring Bodhisattvas and not in Sravakas (voice-hearers), taking joy in seeking perfect enlightenment and not in Pratyekabuddhas (solitary Buddhas), taking joy in heading towards the Great Path and not in minor techniques, taking joy in abiding in the Eightfold Path and not in the Eight Wrong Paths, taking joy in the sixty-two wisdoms and not falling into the sixty-two views due to the body, taking joy in the unsurpassed Dharma and not in inferior dharmas, taking joy in the Mahayana (Great Vehicle) practice and abandoning the Arhat (worthy one) dharma.』 This is Dharma-joy. 『Furthermore, there are ten things that quickly lead to samadhi and awakening. What are the ten things? Having a compassionate heart and pitying people without harming them, constantly practicing the ten good deeds, staying away from evil actions, focusing the mind on cultivating the Path, thinking of the Buddha-dharma like a hungry person seeking food, like a thirsty person seeking drink, universally respecting profound meanings, not being biased towards other thoughts, with a compassionate mind thinking of the ten directions, wanting to liberate all beings and not only thinking of oneself; these are the ten things. 『Therefore, it is called the 'Unmoving Samadhi' Dharma, because it transcends the first, second, and third dhyanas (meditative states), not being deluded by the dharmas of desire, practicing the Bodhisattva's compassionate mind.』

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法，佈施、持戒、忍辱、精進、一心智慧以救眾生三趣之難，稍習大慈欲濟三界，視一切人如己無異，不為他念常念法念，以法為本以俗為罪，常哀群萌悉使至道，是為無動三昧。」

離垢目白佛言：「何謂度無動三昧？」

佛言：「譬如自然鉤鎖力士勇猛力強，多所開闢獨步雄杰，雄杰無侶，除諸穢害塵勞仇怨，先睹嘉瑞三千佛土，四方四隅有大風來，若干種華普遍佛土，分別逮成難當總持，則具超越進度無極。

「又有十事。何謂十？等精進根進力為本，平等方便意止為首，令一切人不貪樂身，而以心口順化眾生，所住不回而無所處，精進最上，降伏怨脅，勤修成就，諸通妙慧；是為十。

「念四大身猶若蚖蛇，畏老病死，不捨終始不為惑事，慈悲喜護蚑行喘息人物之類，如父如母如子如身等無差特，常思道義無貪怒癡，念為佈施不為慳想；奉持禁戒無犯惡想；為忍辱念無瞋恚想；常修精進無懈怠想；精專一心無亂意想；智慧行正無闇蔽想；常求方便至心善權無放逸想。

「念勸化人如度己身，一切所有非我之有；念墮地獄者毒痛之患如身自遭，常省己過彼罪代受不以為怨。念餓鬼趣飢渴窮乏，為之悲泣戰慄寒心，欲令度脫自然安隱，使服法食除五陰六衰之渴，誦習經典以為飯食

【現代漢語翻譯】 現代漢語譯本：佛法教導，通過佈施（Dāna，慷慨施捨）、持戒（Śīla，遵守道德戒律）、忍辱（Kṣānti，忍耐和寬容）、精進（Vīrya，努力和活力）、一心智慧（Samādhi-prajñā，專注和智慧的結合）來救度眾生脫離三惡道（三趣）的苦難。稍微修習大慈悲心（Mahākaruṇā），就想要救濟三界（欲界、色界、無色界）的眾生，視所有人都像自己一樣沒有差別，心中不存其他念頭，常常想著佛法，以佛法為根本，以世俗為罪惡，常常憐憫一切眾生，使他們都能達到正道，這就是無動三昧（Acala-samādhi）。

離垢目（Vimalanetra）菩薩問佛說：『什麼是度無動三昧？』

佛說：『譬如一個天生具有鉤鎖般力量的力士，勇猛強壯，能夠開闢道路，獨步天下，非常傑出，沒有人能與他相比，他能消除各種污穢、災害、塵勞、仇怨，首先看到吉祥的徵兆，遍及三千佛土（三千大千世界）。四面八方有大風吹來，各種各樣的花普遍散佈在佛土上，分別獲得成就，達到難以阻擋的總持（Dhāraṇī，總攝憶持），就具備了超越一切，達到沒有止境的程度。

『又有十件事。哪十件呢？平等地精進，以精進的根本——精進力（Vīrya-bala）為基礎，平等地運用方便，以意念止息（Manasikāra-samatha）為首要，使所有的人都不貪戀身體的享樂，而是用心和口來順應教化眾生，所居住的地方不退轉，但心中卻不執著于任何地方，精進最為重要，能夠降伏怨恨和威脅，勤奮修行，成就各種神通和微妙的智慧；這就是十件事。

『要常常想著這四大假合之身（四大身）就像毒蛇一樣，畏懼衰老、疾病和死亡，不捨棄最初的發心和最終的目標，不做迷惑顛倒的事情，以慈悲喜捨四無量心（慈悲喜護）來對待所有爬行、飛動、喘息的眾生，把他們看作如同自己的父母、子女和自身一樣，沒有差別，常常思念道義，沒有貪婪、嗔怒和愚癡，想著佈施，沒有吝嗇的想法；奉持禁戒，沒有違犯惡行的想法；爲了忍辱，沒有嗔恚的想法；常常修習精進，沒有懈怠的想法；精進專一，沒有散亂的想法；以智慧行事端正，沒有愚昧的想法；常常尋求方便，至誠運用善巧的權宜之計，沒有放逸的想法。

『想著勸化他人就像度化自己一樣，一切所有的東西都不是我所擁有的；想著那些墮入地獄的人所遭受的劇烈痛苦，就像自己親身經歷一樣，常常反省自己的過錯，代替他們承受罪業，不因此而怨恨。想著那些身處餓鬼道（餓鬼趣）的眾生所遭受的飢渴和貧乏，為他們悲傷哭泣，戰慄寒心，想要讓他們得到解脫，自然安穩，使他們能夠服用佛法之食，消除五陰（五蘊）和六衰（六入）的渴求，誦習經典作為飯食。』

【English Translation】 English version: The Dharma teaches to save sentient beings from the suffering of the three evil realms (three destinies) through Dāna (generosity, giving), Śīla (moral conduct, precepts), Kṣānti (patience, forbearance), Vīrya (diligence, effort), and the wisdom of one-pointedness (Samādhi-prajñā, the combination of concentration and wisdom). By practicing great compassion (Mahākaruṇā) even slightly, one aspires to liberate beings in the three realms (desire realm, form realm, formless realm), viewing all beings as equal to oneself without distinction, without other thoughts in mind, constantly thinking of the Dharma, taking the Dharma as the foundation, and considering worldliness as sin, always having compassion for all beings, enabling them all to reach the right path; this is Acala-samādhi (immovable concentration).

The Bodhisattva Vimalanetra (Immaculate Eye) asked the Buddha, 'What is the samadhi of surpassing immovability?'

The Buddha said, 'It is like a naturally strong man with the power of hooks and chains, courageous and strong, able to clear paths, unparalleled in the world, outstanding, with no one to compare to him. He can eliminate all defilements, calamities, toils, and resentments, first seeing auspicious omens, pervading the three thousand Buddha-lands (three thousand great thousand worlds). Great winds come from all directions, and various kinds of flowers are universally scattered throughout the Buddha-lands, separately attaining accomplishments, reaching an unassailable Dhāraṇī (total retention), then possessing the ability to transcend everything and reach the limitless.

'There are also ten things. What are the ten? Equanimity in diligence, with the root of diligence—the power of diligence (Vīrya-bala)—as the foundation, equanimity in the application of skillful means, with the cessation of mental activity (Manasikāra-samatha) as the foremost, causing all people not to be greedy for the pleasures of the body, but to use their minds and mouths to accord with and transform sentient beings, residing without regression, yet without attachment to any place, diligence being the most important, able to subdue resentment and threats, diligently cultivating and accomplishing various supernormal powers and subtle wisdom; these are the ten things.

'Constantly contemplate that this body of the four great elements (四大身) is like a venomous snake, fearing old age, sickness, and death, not abandoning the initial aspiration and the final goal, not engaging in deluded activities, treating all crawling, flying, and breathing beings with the four immeasurable minds of loving-kindness, compassion, joy, and equanimity (慈悲喜護), regarding them as one's own parents, children, and oneself, without distinction, constantly contemplating the principles of the Way, without greed, anger, or delusion, thinking of giving without stinginess; upholding the precepts without thoughts of violating evil deeds; for the sake of patience, without thoughts of anger; constantly cultivating diligence without thoughts of laziness; diligently focusing the mind without scattered thoughts; acting rightly with wisdom without thoughts of ignorance; constantly seeking skillful means, sincerely using expedient devices, without thoughts of negligence.

'Thinking of persuading and transforming others as if liberating oneself, all possessions are not my own; thinking of those who have fallen into hell, the intense suffering they endure is like experiencing it oneself, constantly reflecting on one's own faults, bearing their sins in their place without resentment. Thinking of those beings in the realm of hungry ghosts (餓鬼趣) who suffer from hunger and thirst and poverty, weeping and trembling with cold for them, desiring to liberate them, naturally bringing them peace and security, enabling them to consume the food of the Dharma, eliminating the thirst of the five aggregates (五陰) and the six decays (六衰), reciting and studying the scriptures as food.'

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，分別經義以為飲漿，修六法行以為賢良，出入行步精進安詳。念墮獸者常懷惻愴，欲令安隱畢其前債，了故世罪無令造新，奉行諸善不為眾惡，自觀察已世世不了，坐計吾我不通道法，思犯罪者如沒深淵，奉法信戒心如虛空，不解法者展轉五道猶如車輪。父母相憂兄弟相念，夫妻相戀持心不堅，若為父母反為子女，本為子女反為父母，或為夫妻更為怨家，顛倒上下無常根本。

「此菩薩意常慈念之，開化使信入佛正道，信解非常苦空非身，是為度無動三昧。」

離垢目白佛言：「何謂寶積華三昧？」

佛言：「譬如忉利天上晝度樹，以諸本行度於五根，超越眾生心凈如空，先睹嘉瑞三千佛土，眾音伎樂雜交瓔珞莊飾其身，以思夷華光耀其體，雨解脫華及青蓮華侍在其上。以是之故諸德總持，便為受應禪度無極。

「又有十事。何謂十？調伏諸根以為德本，一心為力，平等方便，定意不亂，禁戒為原，脫門為上，趣于定要，而無所有，消殪塵勞，具惟諸定；是為十。

「愍哀五道攻除五陰，成立五根蠲化五色，而已積德具足五品——戒定慧解度知見品——慕志五通十力當蒙，不與諸殃罪釁相遇，在在生處常修佛法，名德遠著愍哀三界，不為愚迷了善惡趣。譬如萬川歸向四海流駛水之瀆

【現代漢語翻譯】 現代漢語譯本： 將經義視為飲用的漿汁，修習六法行（六波羅蜜：佈施、持戒、忍辱、精進、禪定、智慧）作為賢良之行，出入行走都精進安詳。 憐憫墮入畜生道者，常懷悲憫之心，希望他們能夠安穩地償還完之前的債務，了結過去世的罪業，不再造新的罪業，奉行各種善事，不做任何惡事，自我觀察卻發現世世代代都未能了脫。 執著于『我』的觀念，不相信佛法，認為犯罪之人如同沉沒在深淵之中，奉行佛法，相信戒律，心如虛空一般。 不理解佛法的人，在五道（地獄、餓鬼、畜生、人、天）中輾轉輪迴，猶如車輪一般。 父母互相擔憂，兄弟互相思念，夫妻互相愛戀，但心志卻不堅定。 有時作為父母，反而轉為子女；本來是子女，反而轉為父母；或者作為夫妻，又變為怨家，顛倒上下，沒有永恒的根本。 『這位菩薩的心意常常是慈悲憐憫的，開導教化眾生，使他們相信並進入佛的正道，相信並理解世間萬物都是無常、苦空、非身的。 這就是度脫無動三昧（不動禪定）』。 離垢目（Vimalanetra，菩薩名）對佛說：『什麼是寶積華三昧（Ratnakuta-puspa-samadhi，寶積華三昧）？』 佛說：『譬如忉利天（Trayastrimsa，欲界六天之一）上的晝度樹（Parijata，天樹），以各種根本的修行來度脫五根（眼、耳、鼻、舌、身），超越眾生的心，清凈如虛空，首先看到吉祥的徵兆，遍及三千佛土（Trisahasra-Mahasahasra-lokadhatu，大千世界），各種聲音的伎樂交織，瓔珞（Keyura，一種裝飾品）莊嚴其身，以思夷華（Manjusaka，天花）的光芒照耀其身體，雨下解脫華（Vimoksha-puspa，象徵解脫的花）和青蓮華（Utpala，藍色蓮花）侍立在其上。 因為這個緣故，各種功德總持，便能接受並適應禪定的度脫，達到無極的境界。 『又有十件事。 哪十件呢？ 調伏各種根（眼、耳、鼻、舌、身、意）作為德行的根本，一心一意作為力量，平等方便，定意不亂，禁戒作為根本，解脫之門作為最高境界，趨向于禪定的要義，而心中沒有任何執著，消除塵世的煩惱，完全具備各種禪定；這就是十件事。 『憐憫五道（地獄、餓鬼、畜生、人、天）的眾生，攻克並消除五陰（色、受、想、行、識），建立五根（信、進、念、定、慧），蠲除轉化五色（色、聲、香、味、觸），從而積累功德，具足五品（五種智慧：戒、定、慧、解脫、解脫知見），仰慕並立志於五通（天眼通、天耳通、他心通、宿命通、神足通）和十力（如來十力），應當能夠得到庇佑，不與各種災殃罪過相遇，無論生在何處，常常修習佛法，名聲和德行遠播，憐憫三界（欲界、色界、無色界）的眾生，不被愚昧迷惑，明瞭善惡的去處。 譬如萬千河流歸向四海，水流湍急，沒有止境。』

【English Translation】 English version: Taking the meaning of the scriptures as the drink, cultivating the practice of the six dharmas (Six Paramitas: Dana, Sila, Ksanti, Virya, Dhyana, Prajna) as virtuous conduct, entering and exiting, walking with diligence and peace. Compassionate to those who have fallen into the animal realm, always cherishing compassion, hoping that they can peacefully repay their previous debts, settle the sins of past lives, and not create new sins, practicing all kinds of good deeds, not doing any evil deeds, self-observing but finding that they have not been liberated for generations. Clinging to the concept of 'I', not believing in the Buddha's teachings, thinking that those who commit crimes are like sinking into a deep abyss, practicing the Dharma, believing in the precepts, with a mind like empty space. Those who do not understand the Dharma revolve in the five paths (hell, hungry ghosts, animals, humans, gods) like a wheel. Parents worry about each other, brothers miss each other, husbands and wives love each other, but their minds are not firm. Sometimes acting as parents, they turn into children; originally children, they turn into parents; or as husband and wife, they become enemies, upside down, without a constant foundation. 'This Bodhisattva's intention is always compassionate, enlightening and teaching sentient beings, causing them to believe and enter the Buddha's right path, believing and understanding that all things in the world are impermanent, suffering, empty, and without self. This is the deliverance of the Immovable Samadhi (motionless concentration).' Vimalanetra (Vimalanetra, name of a Bodhisattva) said to the Buddha: 'What is the Ratnakuta-puspa-samadhi (Ratnakuta-puspa-samadhi, Treasure Heap Flower Samadhi)?' The Buddha said: 'For example, the Parijata tree (Parijata, heavenly tree) on Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm), uses various fundamental practices to deliver the five roots (eye, ear, nose, tongue, body), transcends the minds of sentient beings, pure as empty space, first sees auspicious omens, throughout the Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, great chiliocosm), various sounds of music intertwine, Keyura (Keyura, a kind of ornament) adorns the body, with the light of Manjusaka flowers (Manjusaka, heavenly flower) illuminating the body, rain of Vimoksha-puspa (Vimoksha-puspa, flower symbolizing liberation) and Utpala (Utpala, blue lotus) attend above it. Because of this, all virtues are held together, and one can accept and adapt to the deliverance of meditation, reaching the realm of infinity. 'There are also ten things. What are the ten? Subduing the various roots (eye, ear, nose, tongue, body, mind) as the foundation of virtue, single-mindedness as strength, equal convenience, fixed intention without confusion, prohibitions as the root, the gate of liberation as the highest realm, tending towards the essence of meditation, without any attachment in the heart, eliminating worldly troubles, fully possessing all kinds of meditation; these are the ten things. 'Have compassion for the sentient beings in the five paths (hell, hungry ghosts, animals, humans, gods), attack and eliminate the five skandhas (rupa, vedana, samjna, samskara, vijnana), establish the five roots (faith, diligence, mindfulness, concentration, wisdom), eliminate and transform the five colors (rupa, sabda, gandha, rasa, sparsa), thereby accumulating merit, fully possessing the five qualities (five wisdoms: Sila, Dhyana, Prajna, Vimoksha, Vimoksha-jnana-darsana), admire and aspire to the five supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet) and the ten powers (Tathagata's ten powers), should be able to receive protection, not encounter various disasters and sins, wherever one is born, always practice the Buddha's teachings, fame and virtue spread far and wide, have compassion for the sentient beings in the three realms (desire realm, form realm, formless realm), not be confused by ignorance, understand the destinations of good and evil. For example, thousands of rivers flow towards the four seas, the water flows rapidly, without end.'

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；此菩薩行奉法如是，精進不休遂向大道。譬如若月十日之時，光明轉盛照于眾生；菩薩如是，功德威耀日日增益，度諸危厄哀愍群黎之患。

「又有五事行。何等為五？五戒清凈譬如明鏡無所玷汙，十善不犯以為具足，不失道意，不為邪想，不自貪身；是為五。

「復有五：除瞋恚色，無怯弱心，棄慳貪意蠲諛諂志；分別解空，不但口說常修一心不為亂行；知豪貴勢富樂如化，觀色如泡、痛癢如沫、想如芭蕉、生死如影、識若如幻；不為色使、不為痛癢惑、不為想還、不為邪行、不為識退，解五陰空；是為五。

「復有五。何等五？貪、淫、瞋恚、睡眠、調戲狐疑。除斯五蓋，徹視洞聽輕舉能飛，知人心所念，自知所從來生死之處，以五神通而自娛樂；不以五陰而為放逸。身修德行不為非法，開化說法多所安隱；不為多惡危害之事，以道為業，習法為食解義為飲；不慕豪貴以法為豪了空為貴。是為寶積華三昧。」

離垢目白佛言：「何謂日光曜三昧？」

佛言：「先睹嘉瑞見三千佛土，眾寶浴池八味之水湛滿且清，植以青蓮紅黃白華，周匝欄楯皆用七寶，與瑞華俱，底布金沙，自身娛樂遊戲其中。逮成慧定證明總持，則具超越智度無極。

「又有十事。何謂十？慧為根原，智

【現代漢語翻譯】 現代漢語譯本：這位菩薩奉行佛法就是這樣，精進不懈地趨向大道。譬如像月亮在初十的時候，光明逐漸增強照耀眾生；菩薩也是這樣，功德威望日益增長，救度各種危難，哀憐百姓的苦難。

『又有五種修行。是哪五種？嚴守五戒清凈得像明鏡一樣沒有沾染污垢，不犯十善作為完備的修行，不失去對道的追求，不產生邪惡的想法，不貪戀自己的身體；這就是五種修行。

『又有五種修行：去除憤怒的神色，沒有怯懦的心，拋棄慳吝貪婪的意念，杜絕阿諛奉承的念頭；分別瞭解空的真諦，不只是口頭上說說，而是經常一心修行不做出擾亂秩序的行為；明白豪門貴族的權勢和富裕快樂就像幻化一樣，觀察色就像水泡、痛癢就像泡沫、想就像芭蕉樹、生死就像影子、識就像幻覺；不被色所驅使、不被痛癢所迷惑、不被想所困擾、不做出邪惡的行為、不讓識退轉，理解五陰皆空；這就是五種修行。

『又有五種修行。是哪五種？貪婪、淫慾、嗔恚、睡眠、嬉戲和疑惑。去除這五蓋，就能看得透徹、聽得清楚、輕盈地舉起身體能夠飛行，知道別人心裡在想什麼，自己知道從哪裡來要到哪裡去，用五神通來娛樂自己；不因為五陰而放縱自己。修身養德不做非法的事情，開導教化說法，讓很多人得到安穩；不做很多邪惡危害的事情，以道為事業，以學習佛法為食物，以理解佛法真義為飲料；不羨慕豪門貴族，以佛法為豪門，以了悟空性為高貴。這就是寶積華三昧。』

離垢目（Vimalanetra）菩薩對佛說：『什麼是日光曜三昧？』

佛說：『首先看到吉祥的徵兆，見到三千佛土，眾寶浴池裡充滿八味功德水而且非常清澈，池中種植著青蓮花、紅蓮花、黃蓮花、白蓮花，四周的欄桿都用七寶裝飾，與吉祥的蓮花相互輝映，池底鋪著金色的沙子，自身在其中娛樂嬉戲。達到慧定，證明總持，就具備了超越的智慧，達到彼岸。』

『又有十件事。哪十件？智慧是根本，智

【English Translation】 English version: This is how a Bodhisattva practices the Dharma, diligently and tirelessly moving towards the Great Path. It is like the moon on the tenth day, its light gradually increasing and shining upon all beings; so too is the Bodhisattva, whose merit and power increase day by day, delivering beings from all dangers and having compassion for the suffering of the masses.

'There are also five practices. What are the five? Keeping the five precepts pure, like a clear mirror without any defilement, not violating the ten virtues as a complete practice, not losing the aspiration for the Path, not having evil thoughts, not being greedy for one's own body; these are the five practices.'

'There are also five: eliminating the appearance of anger, having no timid heart, abandoning the intention of stinginess and greed, ceasing flattering and fawning intentions; discerning and understanding the emptiness, not just talking about it but constantly cultivating a focused mind without engaging in disruptive behavior; understanding that the power and wealth and happiness of the wealthy and noble are like illusions, observing form as bubbles, sensations as foam, thought as banana trees, birth and death as shadows, and consciousness as phantoms; not being driven by form, not being deluded by sensations, not being troubled by thought, not engaging in evil behavior, not allowing consciousness to regress, understanding that the five skandhas (five aggregates) are empty; these are the five.'

'There are also five. What are the five? Greed, lust, anger, sleep, and frivolousness and doubt. Eliminating these five coverings, one can see clearly, hear distinctly, lift oneself lightly and fly, know what others are thinking, know where one comes from and where one will go, and enjoy oneself with the five supernormal powers; not indulging oneself because of the five skandhas. Cultivating virtuous conduct and not engaging in unlawful activities, enlightening and teaching the Dharma, bringing peace and security to many; not engaging in many evil and harmful deeds, taking the Path as one's profession, learning the Dharma as one's food, and understanding the meaning as one's drink; not admiring the wealthy and noble, taking the Dharma as wealth, and understanding emptiness as nobility. This is the Samadhi of the Jewel Accumulation Flower.'

Vimalanetra (Li Gou Mu) Bodhisattva said to the Buddha, 'What is the Sunlight Radiance Samadhi?'

The Buddha said, 'First, one sees auspicious omens, seeing the three thousand Buddha lands, with jeweled bathing ponds filled with water of eight flavors, clear and pure, planted with blue lotuses, red lotuses, yellow lotuses, and white lotuses, surrounded by railings made of seven treasures, all in harmony with the auspicious flowers, with golden sand spread on the bottom, and one enjoys oneself playing in it. Attaining wisdom and concentration, proving the Dharani (total retention), one possesses transcendent wisdom, reaching the other shore.'

'There are also ten things. What are the ten? Wisdom is the root, intelligence

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力為上，正見為最，等意為勝，修身諸德，盡入諸種聖諦之相，為平等相，慧無陰蓋，除諸往見，不起法忍；是為十事。

「觀於六情本無處所，無所從來無所從去，本自然空緣對而興。譬如天雨不從龍出、不從水出、不從地出、不從龍心出，皆因緣合會乃致此雨。六情諸入亦復如斯，猶因緣成不得獨立，生死如是。譬如畫師畫作人像、屋室舍宅、象馬車乘，未畫作時不見處所，工治壁板素筆彩繪，具眾緣合具會乃成之。善惡如是，因緣合成。

「若復行道，因十善行，六度無極，佈施、持戒、忍辱、精進、一心、智慧，善權方便，乃合成耳。不著佛身不離佛身，心意無想自然如空，稍入大慈又修大悲喜護等行，不自為身常為一切亦不有求，身行謹敕口言謙順心念柔和，無有諛諂質樸無邪。

「又有六事，疾得無上正真之道。何等六？常依佛住，入于正真心不回還，于內意行而自曉了，得善朋友因而委付，志願弘綽不以厭足，心非不協不乏智慧；是為六。

「菩薩行道不倚於色痛想行識，不倚內外，隨本法教，不違菩薩深妙之行，不廢大慈不失大悲，隨世所乏而救濟之。修道正化不為邪教，一心向慧不為愚蔽，分別六衰猶如化幻影響野馬、水中之月夢中所見忽不知處，是為日光曜三昧。多所

【現代漢語翻譯】 現代漢語譯本：力量以努力為上，正見最為重要，平等觀念最為殊勝，修身養性的各種美德，完全融入到各種聖諦的真理之中，達到平等無別的境界，智慧沒有陰暗的遮蔽，去除各種過去的錯誤見解，心中不起對法的執著；這就是十件事。

觀察六根（眼、耳、鼻、舌、身、意）的本性，沒有固定的處所，沒有從哪裡來，也沒有到哪裡去，本來就是空性的，因緣聚合才顯現。比如天降雨水，不是從龍那裡出來，不是從水中出來，不是從地上出來，不是從龍的心中出來，而是各種因緣聚合才導致下雨。六根和各種境界的相互作用也是這樣，也是因緣和合而成，不能獨立存在，生死輪迴也是如此。比如畫家畫人像、房屋住宅、大象馬車，在沒有畫之前，看不到這些東西在哪裡，通過加工墻壁、塗抹顏料，各種因緣聚合才能完成。善惡也是這樣，由因緣和合而成。

如果修行，要依靠十善行，六度無極（佈施、持戒、忍辱、精進、禪定、智慧），以及善巧方便，才能成就。不執著于佛的身相，也不脫離佛的身相，心意沒有妄想，自然如同虛空，逐漸進入大慈，又修習大悲、喜、舍等行為，不為自己著想，常常為一切眾生著想，也不求回報，身行謹慎，言語謙遜，心念柔和，沒有諂媚，質樸誠實。

又有六件事，能迅速獲得無上正真之道（阿耨多羅三藐三菩提）。是哪六件？常常依止佛法而住，進入正定之心不再退轉，對於內心的意念行為能夠自我明瞭，得到善知識的幫助並依靠他們，志願弘大而不知厭足，內心和諧不衝突，不缺乏智慧；這就是六件事。

菩薩修行不依賴於色（形態）、受（感受）、想（思想）、行（行為）、識（認知）五蘊，不依賴於內在和外在，遵循根本的佛法教導，不違背菩薩深奧微妙的行為，不放棄大慈，不失去大悲，隨著世間所缺乏的而救濟他們。修正道，傳播正法，不傳播邪教，一心向往智慧，不被愚癡矇蔽，分辨世間的六種衰敗（色衰、聲衰、香衰、味衰、觸衰、法衰），如同幻化、光影、野馬（海市蜃樓）、水中的月亮、夢中所見，忽然不知在哪裡，這就是日光曜三昧。

【English Translation】 English version: Effort is supreme, right view is the most important, equality of mind is the most excellent, and all virtues of self-cultivation are fully integrated into the characteristics of all noble truths, reaching a state of equality without distinction. Wisdom has no dark obscurations, removes all past wrong views, and the mind does not give rise to attachment to the Dharma; these are the ten things.

Observe the nature of the six senses (eye, ear, nose, tongue, body, and mind), which have no fixed place, do not come from anywhere, and do not go anywhere. They are originally empty, and manifest due to the aggregation of conditions. For example, rain does not come from the dragon, not from the water, not from the earth, not from the dragon's mind, but is caused by the aggregation of various conditions. The interaction of the six senses and various realms is also like this, formed by the combination of conditions, and cannot exist independently. The cycle of birth and death is also like this. For example, a painter paints human figures, houses, elephants, and carriages. Before painting, these things cannot be seen anywhere. Through processing walls and applying paint, various conditions come together to complete it. Good and evil are also like this, formed by the combination of conditions.

If one practices, one must rely on the ten wholesome actions, the six perfections (dana (generosity), shila (discipline), kshanti (patience), virya (effort), dhyana (meditation), prajna (wisdom)), and skillful means to achieve enlightenment. Do not be attached to the physical form of the Buddha, nor separate from the physical form of the Buddha. The mind has no delusions, naturally like emptiness, gradually entering great loving-kindness, and also practicing great compassion, joy, and equanimity. Do not think of oneself, but always think of all beings, and do not seek reward. Conduct oneself cautiously, speak humbly, and have a gentle mind, without flattery, but be simple and honest.

There are also six things that can quickly attain the Unsurpassed Perfect Enlightenment (Anuttara-samyak-sambodhi). What are the six? Constantly abide in the Buddha's teachings, enter the state of right concentration and do not regress, be self-aware of one's inner thoughts and actions, receive help from good spiritual friends and rely on them, have great aspirations and never be satisfied, and have a harmonious and non-conflicting mind, and not lack wisdom; these are the six things.

A Bodhisattva practicing does not rely on the five skandhas (form, feeling, thought, volition, consciousness), does not rely on internal and external, follows the fundamental Dharma teachings, does not violate the profound and subtle practices of the Bodhisattva, does not abandon great loving-kindness, does not lose great compassion, and relieves those who are lacking in the world. Correct the path, spread the correct Dharma, do not spread false teachings, aspire to wisdom with one mind, and do not be obscured by ignorance, distinguish the six decays (decay of form, decay of sound, decay of smell, decay of taste, decay of touch, decay of dharma) of the world as illusions, shadows, wild horses (mirages), the moon in the water, and things seen in dreams, suddenly not knowing where they are; this is the Sunlight Radiance Samadhi.

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感動柔順法忍。」

離垢目白佛言：「何謂為逮成諸利義三昧？」

佛言：「先睹嘉瑞見三千佛土，眾寶浴池察其左右，度地獄厄游于曠野，逮成奇特聚落總持，則具超越權度無極。

「又有十事。何謂十？入諸志行，建立眾生，無極大慈普哀為本，心性調柔未曾厭倦，舍于弟子緣覺之乘，所觀審諦，導御道心，以諸通慧，立不退轉，覺了弘智；是為十事。

「常以正慧，遠離邪見，自然修道不為俗惑，深入微妙無極之法，普入道俗，于俗不俗于道無倚，思及聖教開化眾生，老病死者常護身事，攘卻六情不墮六衰，不從七邪常攝七覺，心了不邪精進不廢，順法不違好喜不恨，信根不迷安隱不危志定不亂，信財信智本無戒財，不墜小乘慚愧財，愧於三界未得度也，羞恥財恥不弘慧，博聞財聞無等倫，至深遠智佈施財施，以大道智慧財，入于智慧廣度一切。

「有十事至不退轉。何謂十？聞有度無極心不動回，有佛無佛心不動回，有法無法心不動回，有聖眾無聖眾心不動回，有道無道心不動回，有菩薩無菩薩心不動回，有法身無法身心不動回，有俗無俗心不動回，有人無人心不動回，有命無命心不動回，有壽無壽心不動回；是為十。

「飛到十方教化諸天及諸群萌，以法為本以道為

【現代漢語翻譯】 『感動柔順法忍。』

離垢目（Vimalanetra）白佛言：『何謂為逮成諸利義三昧？』

佛言：『先睹嘉瑞見三千佛土，眾寶浴池察其左右，度地獄厄游于曠野，逮成奇特聚落總持，則具超越權度無極。

又有十事。何謂十？入諸志行，建立眾生，無極大慈普哀為本，心性調柔未曾厭倦，舍于弟子緣覺之乘，所觀審諦，導御道心，以諸通慧，立不退轉，覺了弘智；是為十事。

常以正慧，遠離邪見，自然修道不為俗惑，深入微妙無極之法，普入道俗，于俗不俗于道無倚，思及聖教開化眾生，老病死者常護身事，攘卻六情不墮六衰，不從七邪常攝七覺，心了不邪精進不廢，順法不違好喜不恨，信根不迷安隱不危志定不亂，信財信智本無戒財，不墜小乘慚愧財，愧於三界未得度也，羞恥財恥不弘慧，博聞財聞無等倫，至深遠智佈施財施，以大道智慧財，入于智慧廣度一切。

有十事至不退轉。何謂十？聞有度無極心不動回，有佛無佛心不動回，有法無法心不動回，有聖眾無聖眾心不動回，有道無道心不動回，有菩薩無菩薩心不動回，有法身無法身心不動回，有俗無俗心不動回，有人無人心不動回，有命無命心不動回，有壽無壽心不動回；是為十。

飛到十方教化諸天及諸群萌，以法為本以道為』

【English Translation】 'Moved by the Dharma-patience of gentleness and compliance.'

Vimalanetra (離垢目, 'Immaculate Eye') said to the Buddha, 'What is meant by attaining the Samadhi of all beneficial meanings?'

The Buddha said, 'First, one beholds auspicious omens, seeing the three-thousand great thousandfold world, observing jeweled bathing ponds on all sides, transcending the suffering of hell, wandering in the wilderness, attaining the Dharani (總持, 'retentive power of memory') of extraordinary villages, and thus possessing the ultimate transcendence of measureless power.

Furthermore, there are ten things. What are the ten? Entering into all aspirations and practices, establishing sentient beings, taking measureless great compassion and universal sorrow as the foundation, having a mind and nature that are harmonious and gentle, never becoming weary, abandoning the vehicle of disciples and Pratyekabuddhas (緣覺, 'Solitary Buddhas'), contemplating with careful discernment, guiding and controlling the mind of the Path, using all kinds of wisdom, establishing non-retrogression, and awakening to vast wisdom; these are the ten things.

Always using right wisdom, staying away from wrong views, naturally cultivating the Path without being deluded by worldly affairs, deeply entering the subtle and measureless Dharma, universally entering both the Path and the mundane, being neither mundane in the mundane nor reliant on the Path in the Path, contemplating the holy teachings to enlighten sentient beings, constantly protecting the body and affairs of those who are old, sick, and dying, warding off the six senses and not falling into the six declines, not following the seven evils but constantly gathering the seven factors of enlightenment, understanding that the mind is not evil and diligence is not abandoned, complying with the Dharma without violating it, being fond of joy without hating, having faith roots that are not deluded, being secure and not in danger, having a will that is firm and not confused, having the wealth of faith and the wealth of wisdom, originally having the wealth of precepts, not falling into the Small Vehicle, having the wealth of shame and remorse, being ashamed that the three realms have not yet been liberated, having the wealth of embarrassment, being embarrassed not to promote wisdom, having the wealth of vast learning, hearing without equal, having the wealth of profound and far-reaching wisdom, and having the wealth of giving, using the wealth of the Great Path's wisdom to enter into wisdom and extensively liberate all.

There are ten things that lead to non-retrogression. What are the ten? Hearing of the limitlessness of liberation, the mind does not move or turn back; whether there is a Buddha or no Buddha, the mind does not move or turn back; whether there is Dharma or no Dharma, the mind does not move or turn back; whether there is a Sangha (聖眾, 'holy assembly') or no Sangha, the mind does not move or turn back; whether there is a Path or no Path, the mind does not move or turn back; whether there is a Bodhisattva or no Bodhisattva, the mind does not move or turn back; whether there is a Dharmakaya (法身, 'Dharma body') or no Dharmakaya, the mind does not move or turn back; whether there is the mundane or no mundane, the mind does not move or turn back; whether there are people or no people, the mind does not move or turn back; whether there is life or no life, the mind does not move or turn back; whether there is longevity or no longevity, the mind does not move or turn back; these are the ten.

Flying to the ten directions to teach all the devas (諸天, 'gods') and all sentient beings, taking the Dharma as the foundation and the Path as the』

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原不計吾我，或入地獄救濟苦痛；或入禽獸開化愚冥；或入餓鬼慰滿饑毒；隨俗訓化各得其所，不為俗法之所染污。凈如日光明若月盛，菩薩得不退轉能行權變，有所開濟輒多保度，諸苦惱者皆獲大安，諸無智者悉弘智謀，是為逮成諸利義三昧。」

離垢目白佛言：「何謂為現在諸佛目前立三昧？」

佛言：「譬如月盛具足滿時眾冥皆除，喻諸所作精修清凈所愿者成，具立佛土訓化眾生，先睹嘉瑞三千佛土，師子鹿王首戴繒帛，其身高大威御雜獸。逮成無極諸總持門八萬四千，則具超越以慧成就。

「又有十事：一心定意三月，無想念，專志向佛，眾想皆斷，不為諸求，解法悉空，不畏三界，不樂無為，不計有為，解知法身；是為十。

「其所向方聞現在佛，常念彼方睹佛眾會四部弟子為說經法，察四大空，地如聚沫、水如朝露、火如紅電、風如搖扇。分別四大因緣合成本無所有。

「自觀身貌察一切根本無形貌；自觀痛癢知本無痛癢；自觀思想察一切思想知本無思想；自觀其意知本無意，以觀已空見一切無。

「愍哀八難，釋世八事，盛衰譭譽，有名無名，勤苦安樂，舍於八邪，不住八正。等處有無亦無所住，行四等心慈悲喜護，四恩濟眾惠施仁愛饒益等利。一心向佛無諸想

【現代漢語翻譯】 現代漢語譯本：不執著于自我，有時進入地獄救濟受苦的眾生；有時化身禽獸開化愚昧無知的生靈；有時進入餓鬼道，以慰藉和滿足他們飢渴的痛苦；隨著世俗的習慣進行教化，使他們各得其所，卻不被世俗的法則所污染。清凈如同太陽的光明，興盛如同滿月的光輝，菩薩因此得到不退轉的境界，能夠運用權巧方便，有所開導和救濟，往往能夠保全和救度他們，使一切受苦惱的人都獲得巨大的安樂，使一切沒有智慧的人都弘揚智慧和謀略，這就是證得諸利義三昧（Samadhi，一種精神集中狀態）。

離垢目（Vimalanetra，菩薩名）稟告佛說：『什麼是現在諸佛目前立三昧？』

佛說：『譬如滿月圓盛具足之時，一切黑暗都消除了，比喻一切所作所為，精進修行都清凈圓滿，所希望的都能成就，具足建立清凈的佛土，教化眾生，預先見到吉祥的徵兆，三千佛土，師子（Simha，獅子）鹿王（Mrgaraja，鹿王）頭上戴著繒帛，他們的身形高大，威嚴地統御著各種野獸。證得無盡的總持法門（Dharani，總持），八萬四千種，就能夠超越一切，以智慧獲得成就。

『又有十件事：一心專注三個月，沒有雜念，專心向佛，一切雜念都斷除，不為任何需求所動，理解一切法都是空性的，不畏懼三界（Trailokya，欲界、色界、無色界），不貪戀無為的境界，不執著于有為的境界，理解和認識法身（Dharmakaya，佛的真身）；這就是十件事。

『他所朝向的方位，能夠聽到現在佛說法，常常憶念那個方位，看到佛的集會以及四部弟子（比丘、比丘尼、優婆塞、優婆夷）為他們宣說經法，觀察四大（地、水、火、風）皆是空性的，地就像聚沫，水就像朝露，火就像紅色的閃電，風就像搖動的扇子。分別四大，知道它們是因緣和合而成，原本什麼都沒有。

『自己觀察身體的形貌，觀察一切根本，知道沒有真實的形貌；自己觀察感受到的痛癢，知道原本沒有痛癢；自己觀察思想，觀察一切思想，知道原本沒有思想；自己觀察意念，知道原本沒有意念，通過觀察自己是空性的，從而了見一切都是空性的。

『憐憫和哀悼處於八難（Ashtavidha-akshana，沒有機會聽聞佛法的八種障礙）的眾生，捨棄世間的八事（八風，利、衰、毀、譽、稱、譏、苦、樂），盛與衰，譭謗與讚譽，有名與無名，勤勞與安樂，捨棄八邪（八邪道），不住於八正（八正道）。平等對待有和無，也不住在任何一邊，奉行四等心（四無量心，慈、悲、喜、舍），慈愛、悲憫、喜悅、護念，以四恩（父母恩、眾生恩、國王恩、三寶恩）救濟眾生，惠施、仁愛、饒益、平等利益。一心向佛，沒有各種雜念。

【English Translation】 English version: Not clinging to self, sometimes entering hell to relieve suffering beings; sometimes incarnating as birds and beasts to enlighten the ignorant; sometimes entering the realm of hungry ghosts to comfort and satisfy their hunger and thirst; teaching and transforming according to worldly customs, enabling them to each obtain what they need, yet not being defiled by worldly laws. Pure like the light of the sun, flourishing like the radiance of the full moon, Bodhisattvas thus attain the state of non-retrogression, able to skillfully employ expedient means, offering guidance and salvation, often preserving and delivering them, enabling all suffering beings to obtain great peace and joy, enabling all without wisdom to promote wisdom and strategies; this is to attain the Samadhi (Samadhi, a state of mental concentration) of all benefits and righteousness.

Vimalanetra (Vimalanetra, name of a Bodhisattva) said to the Buddha: 'What is the Samadhi of standing before the present Buddhas?'

The Buddha said: 'For example, when the full moon is round and complete, all darkness is dispelled, symbolizing that all actions, diligent practices are pure and complete, and all wishes are fulfilled, fully establishing pure Buddha lands, teaching and transforming sentient beings, foreseeing auspicious omens, three thousand Buddha lands, Simhas (Simha, lions) and Mrgarajas (Mrgaraja, deer kings) wearing silken banners on their heads, their bodies tall and majestic, commanding various beasts. Attaining the endless gates of Dharani (Dharani, total retention), eighty-four thousand kinds, one can transcend everything and achieve accomplishment through wisdom.

'There are also ten things: focusing the mind for three months, without distractions, wholeheartedly turning towards the Buddha, all distractions are cut off, not moved by any desires, understanding that all dharmas are empty, not fearing the three realms (Trailokya, the desire realm, the form realm, and the formless realm), not craving the state of non-action, not clinging to the state of action, understanding and recognizing the Dharmakaya (Dharmakaya, the true body of the Buddha); these are the ten things.

'The direction he faces, he can hear the present Buddha preaching, constantly remembering that direction, seeing the Buddha's assembly and the fourfold disciples (bhikshus, bhikshunis, upasakas, and upasikas) expounding the sutras for them, observing that the four elements (earth, water, fire, and wind) are all empty, earth is like foam, water is like morning dew, fire is like red lightning, wind is like a shaking fan. Distinguishing the four elements, knowing that they are formed by the combination of causes and conditions, originally nothing at all.

'Observing the appearance of one's own body, observing all roots, knowing that there is no real appearance; observing the pain and itching one feels, knowing that there was originally no pain and itching; observing thoughts, observing all thoughts, knowing that there were originally no thoughts; observing intentions, knowing that there were originally no intentions, by observing that oneself is empty, thereby seeing that everything is empty.

'Having compassion and sorrow for beings in the eight difficulties (Ashtavidha-akshana, eight obstacles to hearing the Dharma), abandoning the eight worldly affairs (the eight winds: gain, loss, disgrace, honor, praise, ridicule, suffering, and joy), prosperity and decline, slander and praise, fame and anonymity, diligence and ease, abandoning the eight evils (the eight wrong paths), not dwelling in the eight rights (the eight right paths). Treating existence and non-existence equally, not dwelling on either side, practicing the four equal minds (the four immeasurable minds: loving-kindness, compassion, joy, and equanimity), loving-kindness, compassion, joy, and protection, using the four graces (the kindness of parents, the kindness of sentient beings, the kindness of the king, and the kindness of the Three Jewels) to save sentient beings, giving, benevolence, benefiting, and equal benefit. With one mind turning towards the Buddha, without various distractions.'

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念，五陰則斷六衰無處心則得定，不見四大不見人民，不睹天地人物永無所見，久久乃睹十方諸佛。譬如水濁不見其底，停久不動詳而清澈。菩薩如是，適定無想觀無所見，五陰六衰㸌如雲除，日月光顯睹十方佛。以復觀之，我至佛所？佛為來耶？心則自惟，佛亦不來，我亦不往。譬如明鏡清水凈油，觀形睹影不入不出。菩薩如是，睹十方佛亦無往還。譬如夢中歸本鄉里，自見父母兄弟妻子，寤則不見。菩薩如是，睹十方佛，從三昧寤都無所見。所以者何？解知本無，三十二相、八十種好但化現耳！無形無處。譬如虛空，不可別知何者是空。法身如斯無有處所，乃能睹達一切之原，坐睹十方不往不來，是為現在諸佛立目前三昧。」

離垢目白佛言：「何謂為慧光耀三昧。」

佛言：「先睹嘉瑞三千佛土，轉輪聖王造法王教，無量君子臣輔百千眷屬營從，于虛空中執諸寶華以覆其身。逮成無盡行總持門，六十萬垓諸總持慧，則具超越教化眾生。譬如明月神珠，令諸窮匱周滿所僥，具足諸法訓誨群萌，隨一切人而應施與無盡德藏。

「又有十事。何謂十？以法佈施，戒攝不順，忍攝強暴，進攝慢怠，一心攝亂，慧攝邪智，善權隨時化以大乘闡弘大道，游於八難脫八邪行，等心一切無偏頗行；是為十。

【現代漢語翻譯】 現代漢語譯本 念，若能斷除五陰（色、受、想、行、識五種構成要素）的障礙，六衰（指色、聲、香、味、觸、法六種感官衰敗）便無處可生，內心便能獲得安定。此時，既看不見四大（地、水、火、風），也看不見人民，不睹天地萬物，永遠沒有任何可見之物，長久如此，便能見到十方諸佛。這好比水質渾濁時看不見水底，停放許久不動，水質便會變得清澈。菩薩也是如此，進入禪定，不起任何念想，觀照萬物而無所見，五陰六衰就像雲霧消散，日月的光輝顯現，從而能見到十方諸佛。然後進一步觀察，是我到了佛的處所？還是佛來到了我的處所？內心會自然明白，佛也沒有來，我也沒有去。這好比明亮的鏡子、清澈的水、乾淨的油，觀看形體，顯現影像，影像既不進入，也不出去。菩薩也是如此，見到十方諸佛，也沒有往來。這好比在夢中回到故鄉，見到父母兄弟妻子，醒來后卻什麼也看不見。菩薩也是如此，見到十方諸佛，從禪定中醒來后，什麼也看不見。這是什麼原因呢？因為明白一切本無自性，三十二相（佛的三十二種殊勝容貌特徵）、八十種好（佛的八十種細微美好之處）都只是化現而已！沒有固定的形體，也沒有固定的處所。這好比虛空，無法分辨哪裡是虛空。法身（佛的真身）也是如此，沒有固定的處所，卻能通達一切的本源，安坐於此便能見到十方，不往不來，這就是現在諸佛立於眼前的三昧（正定）。

離垢目（菩薩名）對佛說：『什麼是慧光耀三昧（以智慧之光照耀一切的三昧）？』

佛說：『首先見到吉祥的徵兆遍佈三千佛土（一個大千世界），轉輪聖王（以正法統治世界的理想君王）建立佛法教化，無數君子臣子輔佐，成百上千的眷屬跟隨，在虛空中手持各種寶華覆蓋自身。從而獲得無盡的修行，總持一切法門，具備六十萬垓（極大的數字單位）的總持智慧，就能超越一切，教化眾生。這好比明月神珠，能使一切貧窮困乏的人都得到滿足，具備一切佛法，訓誡教誨眾生，隨著一切人的根器而應機施與，擁有無盡的功德寶藏。

『還有十件事。哪十件？以佛法佈施，以戒律懾服不順從者，以忍辱懾服嗔怒，以精進懾服懈怠，以一心懾服散亂，以智慧懾服邪知邪見，善巧方便地隨時以大乘佛法教化，闡揚弘揚大道，脫離八難（八種難以修行佛法的障礙），脫離八邪行（八種錯誤的修行行為），以平等心對待一切眾生，沒有偏頗的行為；這就是十件事。』

【English Translation】 English version With mindfulness, if one can sever the hindrances of the Five Skandhas (form, feeling, perception, mental formations, and consciousness), the Six Declines (the decay of the six senses: sight, hearing, smell, taste, touch, and mind) will have nowhere to arise, and the mind will attain stability. At this time, one sees neither the Four Great Elements (earth, water, fire, and wind) nor the people. One does not behold heaven and earth or beings, and there is nothing to be seen forever. After a long time, one will behold the Buddhas of the ten directions. This is like muddy water where one cannot see the bottom; when left undisturbed for a long time, it becomes clear and transparent. Bodhisattvas are like this: entering samadhi (meditative absorption), without any thoughts arising, observing all things without seeing anything, the Five Skandhas and Six Declines vanish like clouds, and the light of the sun and moon shines forth, enabling one to behold the Buddhas of the ten directions. Then, upon further contemplation, does one go to the Buddha's place? Or does the Buddha come here? The mind will naturally understand that the Buddha does not come, nor does one go. This is like a bright mirror, clear water, or pure oil: when observing forms, images appear, neither entering nor exiting. Bodhisattvas are like this: beholding the Buddhas of the ten directions, there is no coming or going. This is like returning to one's hometown in a dream, seeing parents, siblings, wife, and children, but upon awakening, one sees nothing. Bodhisattvas are like this: beholding the Buddhas of the ten directions, upon awakening from samadhi, one sees nothing at all. Why is this so? Because one understands that everything is inherently without self-nature. The Thirty-two Marks (the thirty-two auspicious physical characteristics of a Buddha) and Eighty Minor Marks (the eighty minor perfections of a Buddha) are merely manifestations! They have no fixed form and no fixed place. This is like empty space, where one cannot distinguish where the emptiness is. The Dharmakaya (the body of the Dharma, the ultimate nature of a Buddha) is like this, without a fixed place, yet it can penetrate to the origin of everything. Sitting here, one can behold the ten directions, neither coming nor going. This is the Samadhi (state of meditative absorption) of the Buddhas of the present standing before one's eyes.'

Li Gou Mu (a Bodhisattva's name) said to the Buddha: 'What is the Samadhi of the Light of Wisdom Shining Forth?'

The Buddha said: 'First, one sees auspicious signs pervading the three thousand Buddha-lands (a great chiliocosm). A Chakravartin King (an ideal king who rules the world with righteousness) establishes the Dharma teachings. Countless virtuous men and ministers assist him, and hundreds and thousands of attendants follow him, holding various precious flowers in the empty space to cover their bodies. Thus, one attains endless practice, upholding all Dharma doors, possessing six hundred thousand kotis (extremely large numerical unit) of wisdom of upholding, and can surpass all others in teaching and transforming sentient beings. This is like a bright moon or a divine pearl, which can satisfy all the poor and needy, possessing all the Dharmas, instructing and teaching sentient beings, giving according to the capacity of all people, possessing endless treasures of merit.

'There are also ten things. What are the ten? Giving Dharma as alms, subduing the disobedient with precepts, subduing anger with patience, subduing laziness with diligence, subduing distraction with one-pointedness, subduing wrong views with wisdom, skillfully using expedient means to teach with the Mahayana Dharma at the appropriate time, propagating and spreading the Great Way, escaping the Eight Difficulties (eight conditions that make it difficult to practice the Dharma), escaping the Eight Wrong Practices (eight incorrect ways of practicing), treating all beings with equanimity, without biased actions; these are the ten things.'

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「住八不思議，不捨菩薩，觀於三界若如幻化不以為實。自忖何來去至何所？不見去來而隨行住，各各自成譬如野馬。夏行曠野無人之處，遙見大河流水，其傍生樹若干種果而甚茂盛。其人飢渴，既熱疲勞不可復言，欲往趣之。看之如近，走有里數都不見水，乃解野馬無有水也。達者頻睹則知無水，不走趣求。眾生不了三界如幻化者，計吾我有壽命，聞佛說經一切無常，乃思覺之不復為惑。菩薩解知一切處三界者，如化如幻、如影野馬、如夢水月，悉知本無，無著無縛無脫，一切無求。猶如燕母養活諸子，菩薩如是，開化一切亦無所置。譬如導師多將賈人歸本鄉里，不逢惡賊安隱到家。菩薩如是，以慧光耀三昧之定，攜接一切去淫怒癡三毒之冥，開示三乘大乘為本各令得所。譬如醫王見眾人疾應病授藥，諸被病者莫不消除。菩薩如是，以慧光耀三昧，普見群萌五道之患三毒酷苦，以大慈悲而開化之，令奉正訓無極之慧，發未發者，堅進迴向者，升一生補處，至無上正真之道，是為慧光耀三昧之定也。」◎

◎離垢目白佛言：「何謂勇猛伏三昧？」

佛言：「譬如轉輪聖王，功祚無量威德巍巍而得自在，於一切法得無盡慧。方之虛空無垢清凈，先睹嘉瑞三千佛土，如來形容紫磨金顏，其光方圓與無數

【現代漢語翻譯】 現代漢語譯本 『安住於八種不可思議的境界，不捨棄菩薩的身份，觀察三界如同幻化一般，不認為它是真實的。自己思量從何處來，又要到何處去？不見其來去，卻又隨順著因緣而行住，各自成就，譬如野馬（指陽光在空氣中形成的虛幻景象）。夏天行走在空曠的原野，在無人之處，遠遠望見大河流水，河邊生長著樹木，結著各種果實，非常茂盛。那人又飢又渴，又熱又疲勞，難以言說，想要前去取水。看起來很近，走過很多里路，卻始終不見水，這才明白野馬是沒有水的。通達的人經常見到這種景象，就知道沒有水，不會跑去追逐。眾生不瞭解三界如幻化，計較著『我』和『我的』，執著于壽命，聽到佛說一切都是無常的，才思考覺悟，不再被迷惑。菩薩瞭解知道一切處的三界，如幻化、如幻影、如野馬、如夢中的水月，完全知道它們本來就是空無，沒有執著，沒有束縛，沒有解脫，一切都無所求。猶如燕子母親養活自己的孩子們，菩薩也是這樣，開化一切眾生，卻也沒有任何執著。譬如導師帶領很多商人回到自己的家鄉，沒有遇到強盜，平安地到達家。菩薩也是這樣，用智慧的光芒照耀三昧的禪定，帶領接引一切眾生脫離淫慾、嗔怒、愚癡這三種毒害的黑暗，開示聲聞乘、緣覺乘和菩薩乘，以大乘為根本，使他們各自得到歸宿。譬如醫生看到眾人有疾病，應病施藥，所有被疾病困擾的人沒有不消除病痛的。菩薩也是這樣，用智慧的光芒照耀三昧，普遍看到眾生在五道輪迴中的苦難，以及貪嗔癡三種劇烈的痛苦，用大慈悲心來開化他們，使他們奉行正法教誨，獲得無上的智慧，啓發那些尚未發起菩提心的人，堅定已經發起菩提心的人，引導回小向大的人，使他們提升到一生補處菩薩的地位，最終達到無上正等正覺的境界，這就是智慧光芒照耀三昧的禪定。』 離垢目（Vimalanetra）菩薩對佛說：『什麼是勇猛伏三昧？』 佛說：『譬如轉輪聖王（Chakravartin），功德無量，威德巍峨，得到自在，對於一切法得到無盡的智慧。他的智慧如同虛空一般，沒有垢染，清凈無比，首先看到吉祥的徵兆，三千佛土（three thousand Buddha-fields）都顯現出如來（Tathagata）的莊嚴形象，紫磨金色的身軀，光明方圓，與無數...

【English Translation】 English version 『Dwelling in the eight inconceivable states, not abandoning the Bodhisattva path, observing the three realms as if they were illusions, not regarding them as real. Contemplating where one comes from and where one goes to? Not seeing coming or going, yet following the course of existence, each self-created, like a mirage. In summer, walking in a vast wilderness, in a deserted place, one sees from afar a great river flowing, with trees growing beside it, bearing various kinds of fruits, very lush. The person is hungry and thirsty, hot and tired beyond words, wanting to go and get water. It seems near, but after walking many miles, no water is found, and one realizes that the mirage has no water. Those who are enlightened often see this and know there is no water, so they do not run to seek it. Sentient beings do not understand that the three realms are like illusions, clinging to 『I』 and 『mine,』 attached to life. When they hear the Buddha speak of impermanence, they reflect and awaken, no longer being deluded. Bodhisattvas understand that the three realms in all places are like transformations, like illusions, like shadows, like mirages, like the moon in water in a dream, knowing that they are fundamentally empty, without attachment, without bondage, without liberation, seeking nothing. Just as a mother swallow raises her young, so too does a Bodhisattva enlighten all beings, yet without any attachment. It is like a guide leading many merchants back to their homeland, without encountering robbers, arriving home safely. So too is a Bodhisattva, using the light of wisdom to illuminate the samadhi of meditation, leading and guiding all beings away from the darkness of lust, anger, and ignorance, the three poisons, revealing the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), with the Mahayana (Great Vehicle) as the foundation, enabling each to attain their proper destination. It is like a physician seeing the illnesses of the people, prescribing medicine according to their ailments, so that all who are afflicted with illness are relieved. So too is a Bodhisattva, using the light of wisdom to illuminate samadhi, universally seeing the suffering of beings in the five paths of rebirth, and the intense suffering of the three poisons, using great compassion to enlighten them, enabling them to follow the correct teachings, attain boundless wisdom, inspiring those who have not yet aroused the Bodhi-mind, strengthening those who have already aroused it, guiding those who turn from the lesser to the greater, elevating them to the stage of a Bodhisattva destined for Buddhahood in their next life, ultimately attaining the unsurpassed, perfect enlightenment, this is the samadhi of the light of wisdom.』 Vimalanetra (Immaculate Eye) Bodhisattva said to the Buddha: 『What is the Samadhi of Heroic Subjugation?』 The Buddha said: 『It is like a Chakravartin (Wheel-Turning King), with immeasurable merit and majestic power, attaining freedom and ease, possessing inexhaustible wisdom regarding all dharmas. His wisdom is like the void, without defilement, perfectly pure, first seeing auspicious omens, the three thousand Buddha-fields all manifesting the majestic form of the Tathagata (Thus Come One), with a body of Jambudvipa gold, the light radiating in all directions, together with countless...

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梵德億百那術而為說經，逮成無量行總持門，恒沙百千垓總持行，則具超越聖智多所成就。

「又有十事。何謂十？志一切智無所適莫，不住有為不住無為，行普慈心等於眾生，行大悲心等若虛空，無弟子念無菩薩想，亦無俗志亦無道意，常以大慧順化群黎，入一切生亦無所生，現諸佛土不捨法身，等心吾我及與泥洹；是為十事。

「不以身口有所言行，心常安定不增不減，現於欲界度諸欲塵，于欲自然亦無所著一切無求，譬如蓮華不著塵水；現於色界於色自然無所求望，譬如麻油不與水合，觀色無色自察本無亦無所察；現無色界無色自然無後無前，譬如火焰不燒虛空，亦無增損不來不去無去來處；獨步三界以越三處，譬如飛鳥飛行虛空無所掛礙；濟脫三界各隨本志，使疾開解得至大乘。譬如醫王持若干藥，各以應病而令服食，風寒熱病即使瘳愈。菩薩如是，以佛法藥，療治淫怒癡病，使無有餘，其心清凈無形無名。猶如猛健大軍之主攻討惡逆，菩薩如是，以大慈悲開化眾生，諸周旋者闇昧之人，六十二見諸邪狐疑墮羅網者，及六十二諸非正法，皆令發意，自遵六度大慈大悲眾行之要，使至大乘。譬如船師御堅牢船，通度往還一切黎庶，各隨彼此。菩薩如是，以勇猛伏三昧之定，度脫無量生死之惱，于聲

【現代漢語翻譯】 現代漢語譯本：梵德（Vande，人名）以無數的法門來宣講佛經，從而成就了無量的行持總持之門，如恒河沙數般眾多、百千垓（gāi，數量單位）的總持行，從而具備了超越的聖智，成就了許多功德。

『又有十件事。什麼是這十件事呢？立志於一切智慧，不執著于任何事物，不住于有為法，也不住于無為法，以普遍的慈悲心對待一切眾生，以廣大的悲心對待一切如同虛空，沒有弟子的念頭，也沒有菩薩的想法，既沒有世俗的志向，也沒有修道的意圖，常常以大智慧來順應教化眾生，進入一切生命之中卻不執著于任何產生，顯現諸佛的國土卻不捨棄法身，以平等的心對待自己和他人以及涅槃；這就是十件事。』

『不以身口有所言行，內心常常安定，不增加也不減少，顯現在欲界卻能度脫各種慾望的塵垢，對於慾望的自然狀態也沒有任何執著，一切都無所求，就像蓮花不沾染塵土和水一樣；顯現在色界，對於色的自然狀態也沒有任何期望，就像麻油不與水相融合一樣，觀察色界和無色界，自己觀察其本性是空無，也沒有任何可以觀察的；顯現在無色界，自然沒有先後，就像火焰不燃燒虛空一樣，也沒有增加或減少，不來也不去，沒有去來之處；獨自走在三界之中，超越了三處，就像飛鳥在虛空中飛行，沒有任何阻礙；救濟解脫三界，各自隨其本來的志向，使他們迅速開悟，到達大乘。就像醫王拿著各種各樣的藥物，各自根據病癥而讓病人服用，風寒熱病就能痊癒。菩薩也是這樣，用佛法的藥物，治療淫慾、嗔怒、愚癡的疾病，使之完全消除，內心清凈，沒有形狀也沒有名字。就像勇猛健壯的大軍之主攻打邪惡叛逆，菩薩也是這樣，以大慈悲心開化眾生，那些徘徊不定、愚昧無知的人，以及持有六十二種見解、各種邪見狐疑、墮入羅網的人，以及六十二種不正當的法，都讓他們發起修行的意願，自己遵循六度（佈施、持戒、忍辱、精進、禪定、智慧）以及大慈大悲等各種行為的要領，使他們到達大乘。就像船師駕駛堅固的船隻，運送往來的一切百姓，各自到達彼岸。菩薩也是這樣，以勇猛降伏三昧的禪定，度脫無量生死輪迴的苦惱，對於聲音』

【English Translation】 English version: Vande (name of a person) expounded the scriptures with countless Dharma doors, thereby achieving the immeasurable gate of Dharani (總持, a mnemonic device), as numerous as the sands of the Ganges River, hundreds of thousands of kotis (垓, a unit of measurement) of Dharani practices, thus possessing transcendent sacred wisdom and accomplishing many merits.

'Furthermore, there are ten things. What are these ten things? Aspiring to all wisdom, without attachment to anything, not dwelling in conditioned phenomena, nor dwelling in unconditioned phenomena, treating all sentient beings with universal loving-kindness, treating everything like the emptiness of space with great compassion, having no thought of disciples, nor the idea of Bodhisattvas, having neither worldly ambitions nor intentions of the path, constantly using great wisdom to accord with and transform the masses, entering all lives without attachment to any arising, manifesting the Buddha lands without abandoning the Dharmakaya (法身, the body of the Dharma), treating oneself, others, and Nirvana with equanimity; these are the ten things.'

'Not speaking or acting with body or mouth, the mind is always stable, neither increasing nor decreasing, appearing in the desire realm yet able to liberate from the defilements of various desires, without any attachment to the natural state of desire, seeking nothing at all, like a lotus flower not clinging to dust and water; appearing in the form realm, without any expectation of the natural state of form, like sesame oil not mixing with water, observing the form and formless realms, observing their own nature as empty, without anything to observe; appearing in the formless realm, naturally without before or after, like a flame not burning space, without increase or decrease, not coming or going, without a place of coming or going; walking alone in the three realms, transcending the three places, like a bird flying in the sky without any hindrance; saving and liberating the three realms, each according to their original aspirations, enabling them to quickly awaken and reach the Mahayana (大乘, the Great Vehicle). Just like a physician king holding various medicines, each according to the illness, allowing patients to take them, so that wind, cold, and heat illnesses can be cured. The Bodhisattva is also like this, using the medicine of the Buddha-dharma, to cure the diseases of lust, anger, and ignorance, so that they are completely eliminated, the mind is pure, without form or name. Just like the lord of a brave and strong army attacking evil rebels, the Bodhisattva is also like this, using great compassion to enlighten sentient beings, those who are hesitant, ignorant people, and those who hold sixty-two views, various heretical doubts, and those who have fallen into the net, and the sixty-two kinds of improper dharmas, all causing them to generate the intention to practice, themselves following the six paramitas (六度, perfections of giving, morality, patience, effort, meditation, and wisdom) and the essentials of various practices such as great loving-kindness and great compassion, enabling them to reach the Mahayana. Just like a boatman steering a strong boat, transporting all the people back and forth, each reaching the other shore. The Bodhisattva is also like this, using the samadhi (三昧, a state of meditative consciousness) of courageous subjugation, liberating from the suffering of countless cycles of birth and death, regarding sound'

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聞現隨心開化；于緣覺現從本誨授，示現佛身開三道教，或現大法無極之慧大乘深法，無三惡道亦無三乘。譬如幻師于大眾中自現身死火燒獸食，眾皆恐怖各各求哀，大饋遺之慾令復身；知得寶多便從地起亦復如故，亦無有死亦無起活。菩薩如是，開化眾生生死五道，或發菩薩、或為聲聞、或為緣覺、或生天上，忽現泥洹，眾人啼哭謂之滅盡，悉現他方；緣覺、聲聞亦復如是，謂已滅度，無所復有如火燒滅，亦無處所則歸火本。菩薩雖現泥洹與法身合，亦無往來，還復示現隨眾化度，菩薩大士乃達之耳！解知法身，譬如日照現於水中及郡國縣邑丘聚村落，日殿不下亦不轉移，在於人間而明悉至不去不來。菩薩如是，現於三界亦無往返周旋也，度脫一切亦無所度，是為勇猛伏三昧也。」◎

佛說超日明三昧經卷上 大正藏第 15 冊 No. 0638 佛說超日明三昧經

佛說超日明三昧經卷下

西晉清信士聶承遠譯

◎離垢目復白佛言：「何謂超日明三昧？」

佛言：「其明無量不可譬喻過於日光。所以者何？日之光明照現在事，人、物、蠕動、百穀藥木、諸天龍神，皆因日成普得茂活。日不能照二鐵圍間，亦不能照人心之本令開達也。但照有形不照無形。超日明三昧所以勝者

【現代漢語翻譯】 現代漢語譯本 聽聞佛陀根據眾生的心意開導教化；對於修緣覺乘（Pratyekabuddha-乘，獨自悟道的修行者）的眾生，則從根本上教誨引導，示現佛身，開啟三乘（Triyana-乘，聲聞乘、緣覺乘、菩薩乘）的教法，或者示現大法，無邊無際的智慧，以及大乘（Mahayana-乘，普度眾生）深奧的佛法，其中沒有三惡道（Three Evil Realms-地獄、餓鬼、畜生），也沒有三乘之分。譬如幻術師在大眾之中，自己示現身死，被火燒，被野獸吞食，眾人皆感到恐怖，各自哀求，想要大量饋贈，希望他能恢復原身；幻術師知道得到的財寶足夠多，便從地上起來，恢復如初，既沒有真正的死亡，也沒有真正的復活。菩薩也是如此，開導教化眾生於生死五道（Five Paths of Existence-地獄、餓鬼、畜生、人、天），或者使其發起菩薩心，或者使其成為聲聞（Śrāvaka-乘，聽聞佛法而悟道的修行者），或者使其成為緣覺，或者使其生於天上，忽然示現涅槃（Nirvana-滅度，解脫生死輪迴），眾人啼哭，認為他已經滅盡，菩薩卻在其他地方示現；緣覺、聲聞也是如此，（眾人）認為他們已經滅度，不再存在，如同火燒滅一樣，沒有處所，最終歸於火的本性。菩薩雖然示現涅槃，卻與法身（Dharmakaya-佛的法性之身）合一，沒有往來，還會再次示現，隨著眾生的根器而教化度脫，菩薩大士才能通達這些道理！了解法身，譬如太陽照耀，顯現在水中，以及各個郡國縣邑、丘陵聚落、村莊，太陽的光輝不會降落，也不會轉移，雖然在人間，卻能明明白白地照到，不去不來。菩薩也是如此，顯現在三界（Three Realms-欲界、色界、無色界）之中，也沒有往返周旋，度脫一切眾生，卻也沒有真正度脫的眾生，這就是勇猛伏三昧（Śūraṃgama Samādhi）的境界。」 《佛說超日明三昧經》捲上 大正藏第15冊 No. 0638 《佛說超日明三昧經》 《佛說超日明三昧經》卷下 西晉清信士聶承遠譯 離垢目（Vimalanetra）又對佛說：「什麼是超日明三昧（Sūryaprabha Samādhi）？」 佛說：「這種光明無量無邊，無法用比喻來形容，勝過日光。為什麼這麼說呢？因為日的光明只能照耀現在的事物，人、物、蠕動的生物、各種穀物藥材、諸天龍神，都因為太陽的照耀而生長茂盛。但是太陽不能照耀二鐵圍山（Two Iron Ring Mountains）之間，也不能照耀人心的本性，使其開悟通達。太陽只能照耀有形之物，不能照耀無形之物。超日明三昧之所以殊勝，是因為...

【English Translation】 English version Hearing this, the Buddha teaches and transforms according to the minds of sentient beings; for those who appear as Pratyekabuddhas (those who attain enlightenment on their own), He instructs and guides from the root, manifesting the body of a Buddha, opening the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), or manifesting the Great Dharma, boundless wisdom, and the profound Dharma of the Mahayana (the Great Vehicle, aiming to liberate all beings), in which there are no Three Evil Realms (hell, hungry ghosts, animals) and no division into Three Vehicles. For example, a magician in a crowd manifests his own death, being burned by fire, and eaten by beasts. The crowd is terrified and each pleads, desiring to offer great gifts to have him restore his body. Knowing that he has received enough treasures, he rises from the ground and returns to his original state, neither truly dead nor truly alive. Bodhisattvas are like this, teaching and transforming sentient beings in the Five Paths of Existence (hell, hungry ghosts, animals, humans, and gods), sometimes inspiring them to develop the Bodhi-mind, sometimes causing them to become Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), sometimes causing them to become Pratyekabuddhas, or sometimes causing them to be born in the heavens. Suddenly, they manifest Nirvana (extinction, liberation from the cycle of birth and death), and the people weep, thinking that they have completely vanished, but the Bodhisattva appears in other realms. Pratyekabuddhas and Śrāvakas are also like this, (people) think that they have attained extinction, no longer existing, like a fire that has been extinguished, having no place, and ultimately returning to the nature of fire. Although Bodhisattvas manifest Nirvana, they are united with the Dharmakaya (the Dharma-body of the Buddha), without coming or going, and they will manifest again, teaching and liberating according to the capacities of sentient beings. Only great Bodhisattvas can understand these principles! Understanding the Dharmakaya is like the sun shining, appearing in water, and in various prefectures, countries, counties, towns, hills, settlements, and villages. The sun's palace does not descend, nor does it move, but while in the human realm, it clearly reaches everywhere, neither going nor coming. Bodhisattvas are like this, appearing in the Three Realms (Desire Realm, Form Realm, Formless Realm), without going back and forth, liberating all beings, yet without truly liberating any beings. This is the realm of the Śūraṃgama Samādhi (Heroic March Samadhi).' The Sutra Spoken by the Buddha on the Samadhi of Transcending the Sun's Brightness, Volume 1 Taisho Tripitaka Volume 15, No. 0638, The Sutra Spoken by the Buddha on the Samadhi of Transcending the Sun's Brightness The Sutra Spoken by the Buddha on the Samadhi of Transcending the Sun's Brightness, Volume 2 Translated by Upasaka Nie Chengyuan of the Western Jin Dynasty Vimalanetra (Spotless Eye) then said to the Buddha: 'What is the Sūryaprabha Samādhi (Samadhi of Transcending the Sun's Brightness)?' The Buddha said: 'Its brightness is immeasurable and cannot be described by analogy, surpassing the sunlight. Why is this so? Because the light of the sun can only illuminate present things, people, objects, moving creatures, various grains, medicinal plants, gods, and dragons, all of which grow and flourish because of the sun's illumination. However, the sun cannot illuminate between the Two Iron Ring Mountains, nor can it illuminate the original nature of people's minds, causing them to awaken and understand. The sun can only illuminate tangible things, not intangible things. The reason why the Sūryaprabha Samādhi is superior is because...'

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何？殊照十方無邊無際，三界五道靡不徹暢。菩薩大乘照于聲聞、緣覺之乘，九十六徑、六十二見邪疑結冥，使心霍然皆發道意，業三乘者各得成就，或得生天或得人身無不普蒙。如忉利天處須彌頂，天帝釋宮紫紺寶殿炳然在上，中四天王下四方域，諸天人民餓鬼厭鬼諸神閱叉。超日明三昧亦復如是，心堅不動如須彌山王，化五道天王帝釋，化生老病死逾四天王，療諸不孝淫怒癡垢使發道意，釋小乘志大乘，發意受決得忍受決未發意受決，行六度無極，悉無妄想不覺受決。超日明三昧甚深甚深！不可稱量無有崖底。譬如虛空，假使有人慾量虛空，升合鬥斛多少之限，空尚可量盡知其斛數，超日明定慧不可量也。譬如人度空，十里百里千里萬里億里億萬里，無央數億百那術里，空尚可盡究其邊際，超日明定慧殊于彼，無數億億倍而復倍無能限量，造譬喻者所比道明，無遠無近無廣無狹。」

離垢目問世尊曰：「大聖嗟嘆，當言極廣甚大長遠，何謂無遠無近無廣無狹？」

佛言：「有狹之故因日有廣，有近之故因日言遠，無遠無近無廣無狹，無可比方。假喻譬之，欲使人解無有邊際，如空無際超出其外，微塵無色開入其里；無復計挍，引喻了義。至大道慧，無有譬也，過諸聲聞緣覺菩薩，乃至無上正真之道，

【現代漢語翻譯】 現代漢語譯本： 什麼（何）？光明照耀十方，無邊無際，三界五道沒有不被徹底照亮的。菩薩大乘的光芒照耀著聲聞乘、緣覺乘，使九十六種外道、六十二種邪見的疑惑和黑暗消散，使他們的心豁然開朗，都發起求道之心，修習三乘的人各自得到成就，或者得以往生天界，或者得以往生人道，沒有不普遍蒙受利益的。如同忉利天（Trayastrimsa，欲界六天之一，位於須彌山頂）位於須彌山頂，天帝釋（Śakra，忉利天之主）的宮殿，那紫紺色的寶殿明亮地聳立在上，中間是四天王，下面是四方區域，諸天人民、餓鬼、厭鬼、諸神、閱叉（Yaksa，一種鬼神）。超日明三昧（Sūryaprabhāsamādhi，一種甚深的禪定）也是這樣，心堅固不動如須彌山王，化度五道眾生，天王、帝釋，化解生老病死，超過四天王，醫治各種不孝、淫慾、嗔怒、愚癡的污垢，使他們發起求道之心，捨棄小乘志向，修習大乘，發起菩提心，接受授記，得到忍位，接受授記，未發起菩提心者，修行六度波羅蜜（ṣaṭpāramitā，佈施、持戒、忍辱、精進、禪定、智慧），完全沒有妄想，不知不覺中接受授記。超日明三昧非常深奧！不可稱量，沒有邊際。譬如虛空，假使有人想要測量虛空，用升、合、斗、斛來計算多少，虛空尚且可以測量，盡知其斛數，超日明定慧是不可測量的。譬如人度量虛空，十里、百里、千里、萬里、億里、億萬里，無數億百那術里（nayuta，古印度數字單位），虛空尚且可以窮盡其邊際，超日明定慧勝過它，無數億億倍還要多，沒有人能夠窮盡，造作譬喻的人所比擬的道明，沒有遠近，沒有廣狹。

離垢目（Vimalanetra，菩薩名）問世尊說：『大聖讚歎，應當說是極其廣大、甚大、長遠，為什麼說無遠無近、無廣無狹？』

佛說：『因為有狹窄的緣故，才因太陽而說有廣闊，因為有近的緣故，才因太陽而說有遙遠，無遠無近，無廣無狹，無可比擬。假設用比喻來說，想要使人理解沒有邊際，如虛空沒有邊際，超出其外，微塵沒有顏色，開入其里；不再需要計算比較，引用比喻來了解意義。到達大道智慧，沒有可以比喻的，超過所有的聲聞、緣覺、菩薩，乃至無上正真之道（anuttarā-samyak-saṃbodhi，無上正等正覺）。』

【English Translation】 English version: What? Its light shines limitlessly in all directions, thoroughly illuminating the Three Realms and Five Paths. The light of the Bodhisattva's Mahayana (Great Vehicle) shines upon the vehicles of the Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), dispelling the doubts and darkness of the ninety-six heretical paths and sixty-two false views, causing their minds to suddenly awaken and all to generate the intention for enlightenment. Those who cultivate the Three Vehicles each attain accomplishment, either being reborn in the heavens or in human form, all universally receiving benefit. Just as Trayastrimsa Heaven (one of the six heavens of desire realm, located on the summit of Mount Sumeru) is situated on the summit of Mount Sumeru, the palace of Śakra (the lord of Trayastrimsa Heaven), that bright purple-blue jeweled palace stands above, with the Four Heavenly Kings in the middle and the four regions below, the gods, people, hungry ghosts, demons, spirits, and Yakshas (a type of spirit). The Sūryaprabhāsamādhi (Sun Radiance Samadhi, a profound state of meditation) is also like this, the mind firm and unmoving like the king of Mount Sumeru, transforming and liberating beings in the Five Paths, the Heavenly Kings, Śakra, transforming birth, old age, sickness, and death, surpassing the Four Heavenly Kings, healing the defilements of unfilial conduct, lust, anger, and delusion, causing them to generate the intention for enlightenment, abandoning the aspirations of the Small Vehicle and embracing the Great Vehicle, generating Bodhicitta (the mind of enlightenment), receiving predictions, attaining forbearance, receiving predictions, those who have not generated Bodhicitta, practicing the Six Perfections (ṣaṭpāramitā, giving, morality, patience, effort, meditation, wisdom), completely without delusion, unknowingly receiving predictions. The Sūryaprabhāsamādhi is extremely profound! Immeasurable, without boundary. For example, space, if someone wanted to measure space, using measures of sheng, he, dou, and hu to calculate the amount, space could still be measured, and the number of hu known, the wisdom of Sūryaprabhāsamādhi is immeasurable. For example, a person measures space, ten li, a hundred li, a thousand li, ten thousand li, a hundred million li, countless billions of nayutas (an ancient Indian numerical unit), space could still be exhausted to its boundary, the wisdom of Sūryaprabhāsamādhi surpasses it, countless billions of times more, no one can exhaust it, the clarity of the Dharma compared by those who create analogies, has no distance, no breadth, no width.

Vimalanetra (a Bodhisattva's name) asked the World Honored One, 'Great Sage, your praise should be said to be extremely vast, very great, long and far-reaching, why do you say there is no distance, no nearness, no breadth, no narrowness?'

The Buddha said, 'Because there is narrowness, therefore we speak of breadth because of the sun, because there is nearness, therefore we speak of distance because of the sun, there is no distance, no nearness, no breadth, no narrowness, there is no comparison. Suppose we use an analogy, wanting to make people understand that there is no boundary, like space without boundary, exceeding its outside, a tiny dust mote without color, opening and entering within; no longer needing to calculate and compare, using analogies to understand the meaning. Reaching the wisdom of the Great Way, there is no analogy, surpassing all Śrāvakas, Pratyekabuddhas, Bodhisattvas, and even Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).'

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為上為尊為無疇匹為無等倫，自然之法無有作者亦無不造，無來無去虛無自然。曉了一切本無，曉了一切本末，已了諸本，亦無所倚亦無所不倚，自然之慧皆別了之。三界自然，三界自然人物自然，人物自然生死自然，生死自然本無自然，本無自然佛道自然，解分別斯一切自然，乃能逮得超日明定，普濟三世至無極慧，是為超日明三昧。」

於是有長者女名曰慧施，與五百女人俱來詣佛所前，稽首足下卻坐一面，聞佛說斯超日明定，喜踴無量，前白佛言：「我今女身，愿發無上正真道意，欲轉女像疾成正覺度脫十方。」

有一比丘名曰上度，謂慧施曰：「不可女身得成佛道也。所以者何？女有三事隔、五事礙。何謂三？少制父母；出嫁制夫，不得自由；長大難子；是為三。何謂五礙？一曰、女人不得作帝釋。所以者何？勇猛少欲乃得為男，雜惡多型故為女人，不得作天帝釋。二曰、不得作梵天。所以者何？奉清凈行無有垢穢，修四等心，若遵四禪乃升梵天；淫恣無節故為女人，不得作梵天。三曰、不得作魔天。所以者何？十善具足尊敬三寶，孝事二親謙順長老，乃得魔天；輕慢不順毀疾正教故為女人，不得作魔天。四曰、不得作轉輪聖王。所以者何？行菩薩道慈愍群萌，奉養三尊先聖師父，乃得轉輪王主

【現代漢語翻譯】 現代漢語譯本：至高無上，尊貴無比，無可比擬，無與倫比，自然之法沒有創造者，也沒有不創造者，無來無去，虛無自然。明白了一切的根本為空，明白了一切的本源和末端，已經瞭解了諸法的根本，無所依賴也無所不依賴，自然的智慧都能分別瞭解。三界是自然的，三界中的人物是自然的，人物的生死是自然的，生死歸於本無也是自然的，本無的境界與佛道是自然的，理解並分別這一切的自然，才能獲得超日明定（Samadhi），普遍救濟過去、現在、未來三世，達到無邊際的智慧，這就是超日明三昧（Samadhi）。

這時，有一位名叫慧施（Prajnadana）的長者女，與五百位女子一同來到佛陀面前，頂禮佛足後退坐一旁，聽聞佛陀宣說這超日明定（Samadhi），歡喜踴躍，上前對佛說：『我現在是女身，愿發無上正等正覺之心，希望轉變女身，迅速成就正覺，度脫十方眾生。』

有一位比丘名叫上度（Uttara），對慧施（Prajnadana）說：『不可能以女身成就佛道。為什麼呢？女子有三事隔礙、五事障礙。什麼是三事隔礙？年少時受父母的制約；出嫁后受丈夫的制約，不得自由；長大後生育子女艱難；這就是三事隔礙。什麼是五事障礙？第一，女人不能做帝釋（Indra）。為什麼呢？因為勇猛少欲才能成為男子，雜惡多型所以成為女人，不能做天帝釋（Indra）。第二，不能做梵天（Brahma）。為什麼呢？因為奉行清凈的行為，沒有垢穢，修習四等心（四無量心），如果遵循四禪（Dhyana）才能升到梵天（Brahma）；淫慾放縱沒有節制所以成為女人，不能做梵天（Brahma）。第三，不能做魔天（Mara）。為什麼呢？因為十善具足，尊敬三寶，孝順父母，謙遜順從長者，才能成為魔天（Mara）；輕慢不順，譭謗損害正教，所以成為女人，不能做魔天（Mara）。第四，不能做轉輪聖王（Chakravartin）。為什麼呢？因為行菩薩道，慈悲憐憫眾生，供養三寶，尊敬先聖師父，才能成為轉輪王（Chakravartin）。

【English Translation】 English version: Supreme, honored, without comparison, without equal, the law of nature has no creator, nor is there anything it does not create, without coming, without going, empty and natural. Understanding that all is fundamentally empty, understanding the beginning and the end of all, having understood the roots of all things, neither relying on anything nor not relying on anything, the wisdom of nature can distinguish and understand all. The three realms are natural, the beings in the three realms are natural, the birth and death of beings are natural, the return of birth and death to the fundamental void is natural, the state of fundamental void and the Buddha's path are natural, understanding and distinguishing all these natural phenomena, one can then attain the Samadhi of surpassing the sun's brightness, universally saving the three worlds of the past, present, and future, reaching boundless wisdom, this is the Samadhi of surpassing the sun's brightness.

At this time, there was a laywoman named Prajnadana (慧施), along with five hundred women, who came to the Buddha, bowed at his feet, and sat to one side. Hearing the Buddha speak of this Samadhi of surpassing the sun's brightness, they rejoiced immensely and stepped forward to say to the Buddha: 'Now that I am in a woman's body, I wish to generate the mind of unsurpassed, true, and complete enlightenment, hoping to transform my female form and quickly attain perfect enlightenment to liberate beings in the ten directions.'

There was a Bhikshu (比丘) named Uttara (上度), who said to Prajnadana (慧施): 'It is impossible for a woman's body to attain Buddhahood. Why? Because women have three hindrances and five obstacles. What are the three hindrances? In youth, they are controlled by their parents; after marriage, they are controlled by their husbands, lacking freedom; when grown, they have difficulty bearing children; these are the three hindrances. What are the five obstacles? First, women cannot become Indra (帝釋). Why? Because courage and few desires are required to become a man, while mixed evils and many faults cause one to be a woman, unable to become the heavenly Indra (帝釋). Second, they cannot become Brahma (梵天). Why? Because practicing pure conduct without defilement, cultivating the four immeasurables, and following the four Dhyanas (禪) are required to ascend to Brahma (梵天); unrestrained indulgence in lust causes one to be a woman, unable to become Brahma (梵天). Third, they cannot become Mara (魔天). Why? Because possessing the ten virtues, respecting the Three Jewels, being filial to parents, and being humble and obedient to elders are required to become Mara (魔天); disrespect, disobedience, and slander of the true teachings cause one to be a woman, unable to become Mara (魔天). Fourth, they cannot become a Chakravartin (轉輪聖王). Why? Because practicing the Bodhisattva path, having compassion for all beings, making offerings to the Three Jewels, and respecting the wise teachers of the past are required to become a Chakravartin (轉輪聖王).

---

四天下，教化人民普行十善，遵崇道德為法王教；匿態有八十四，無有清凈行故為女人，不得作聖帝。五曰、女人不得作佛。所以者何？行菩薩心愍念一切，大慈大悲被大乘鎧，消五陰化六衰，廣六度，了深慧，行空無相愿，越三脫門，解無我人無壽無命，曉了本無不起法忍，分別一切如幻如化、如夢如影芭蕉聚沫，野馬電㷿水中之月，五處本無無三趣想，乃得成佛。而著色慾淖情匿態，身口意異故為女人，不得作佛。得此五事者皆有本末。」

時，慧施女報上度曰：「各殖諸本用獲果實，本有男女及報應耶？本有五處釋梵魔王轉輪聖帝、大道小道乎？」

上度答曰：「無也。」

慧施問曰：「設使本無，何因而有？」

答曰：「因行而成。」

慧施報曰：「譬如畫師治壁板素，和合彩具，因摸作像分賦彩色，從意則成。五道如是！本無處所隨行而成。譬如幻師化作日月、帝釋、梵天、轉輪聖王、天龍鬼神、人民禽獸，隨意則現，恍惚之間則不知處。生死如是！本無所有，從心所行，各自得之。至於本無，無幻無化、無合無散亦無處所，乃成佛耳！所以者何？五戒為人，十善生天，慳墮餓鬼，抵突畜生，惡墮地獄；行四等心，不解空行，生於梵天；倚空求度，散心著空，生無想天；六

【現代漢語翻譯】 現代漢語譯本： 四天下（Sì tiānxià，指須彌山四方的四大部洲），教化人民普遍奉行十善（shí shàn，不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），遵從道德作為法王（fǎwáng，佛的尊稱）的教導；女人有八十四種隱匿的姿態，因為沒有清凈的行為，所以不能成為聖帝（shèngdì，神聖的帝王）。第五點是，女人不能成佛。為什麼呢？因為行菩薩心（púsà xīn，菩薩的慈悲心），憐憫一切眾生，以大慈大悲之心披上大乘鎧甲（dà chéng kǎi jiǎ，象徵菩薩的堅定意志），消除五陰（wǔyīn，色、受、想、行、識）轉化六衰（liù shuāi，眼、耳、鼻、舌、身、意六根的衰敗），廣修六度（liù dù，佈施、持戒、忍辱、精進、禪定、智慧），明瞭甚深智慧，行空、無相、無愿三解脫門（sān jiě tuō mén），理解無我、無人、無壽者、無命者，明白本來沒有生起的法忍（fǎrěn，對佛法的深刻理解和接受），分別一切都如幻如化、如夢如影、如芭蕉聚沫、如野馬電光、如水中之月，五處（wǔ chù，五道輪迴之處）本來沒有，沒有三趣（sān qù，地獄、餓鬼、畜生三惡道）的想法，才能成就佛果。而執著于情愛和隱匿的姿態，身口意不一致，所以女人不能成佛。得到這五件事的人，都有其根本和結果。

當時，慧施女（Huì Shī nǚ）向上度（Shàng Dù）問道：『各自種植各種根本才能獲得果實，根本上就有男女以及報應嗎？根本上就有五處（wǔ chù，五道輪迴之處）、釋（Shì，帝釋天）、梵（Fàn，梵天）、魔王（mówáng，惡魔之王）、轉輪聖帝（zhuǎnlún shèngdì，擁有輪寶的聖王）、大道（dàdào，通往涅槃的道路）和小道（xiǎodào，通往輪迴的道路）嗎？』

上度（Shàng Dù）回答說：『沒有。』

慧施女（Huì Shī nǚ）問道：『假設根本上沒有，那麼這些又是從哪裡來的呢？』

回答說：『因行為而成就。』

慧施女（Huì Shī nǚ）回答說：『譬如畫師修治墻壁，準備好顏料，然後模仿著作畫，分配顏色，隨心所欲地完成。五道（wǔ dào，地獄、餓鬼、畜生、人、天）也是這樣！本來沒有處所，隨著行為而成就。譬如幻術師變化出日月、帝釋（dìshì，帝釋天）、梵天（fàntiān，色界天的統治者）、轉輪聖王（zhuǎnlún shèngwáng，擁有輪寶的聖王）、天龍鬼神、人民禽獸，隨心所欲地顯現，恍惚之間就不知道它們的來處。生死輪迴也是這樣！本來沒有所有，從心所行，各自得到相應的果報。至於根本沒有，沒有幻化、沒有聚合沒有消散，也沒有處所，才能成就佛果！為什麼呢？因為持守五戒（wǔ jiè，不殺生、不偷盜、不邪淫、不妄語、不飲酒）可以做人，奉行十善（shí shàn，不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）可以昇天，慳吝會墮入餓鬼道，牴觸冒犯會墮入畜生道，作惡會墮入地獄道；修行四等心（sì děng xīn，慈、悲、喜、舍），不理解空性，會生於梵天；依靠空性來尋求解脫，散亂心執著于空性，會生於無想天；』

【English Translation】 English version: In the four continents (Sì tiānxià, referring to the four major continents surrounding Mount Sumeru), teaching the people to universally practice the ten virtues (shí shàn, not killing, not stealing, not committing adultery, not lying, not speaking harshly, not gossiping, not using abusive language, not being greedy, not being angry, not holding wrong views), and following morality as the teachings of the Dharma King (fǎwáng, a respectful term for the Buddha); women have eighty-four hidden demeanors, and because they do not have pure conduct, they cannot become Holy Emperors (shèngdì, sacred emperors). Fifthly, women cannot become Buddhas. Why? Because they practice the Bodhisattva's mind (púsà xīn, the compassionate heart of a Bodhisattva), have compassion for all beings, don the armor of the Mahayana (dà chéng kǎi jiǎ, symbolizing the Bodhisattva's firm will) with great compassion and great mercy, eliminate the five aggregates (wǔyīn, form, feeling, perception, volition, consciousness), transform the six decays (liù shuāi, the decay of the six senses: eyes, ears, nose, tongue, body, and mind), extensively cultivate the six perfections (liù dù, generosity, morality, patience, diligence, concentration, wisdom), understand profound wisdom, practice the three doors of liberation of emptiness, signlessness, and wishlessness (sān jiě tuō mén), understand no-self, no person, no life-span, no being, understand the Dharma-acceptance of non-arising from the beginning (fǎrěn, profound understanding and acceptance of the Dharma), distinguish everything as illusory, like a dream, like a shadow, like a banana tree, like foam, like a mirage, like lightning, like the moon in water, the five places (wǔ chù, the places of the five realms of reincarnation) are originally non-existent, without the thought of the three evil realms (sān qù, the three evil paths: hell, hungry ghosts, animals), then one can attain Buddhahood. But being attached to love and hidden demeanors, with inconsistencies between body, speech, and mind, women cannot become Buddhas. Those who attain these five things all have their roots and consequences.

At that time, the woman Huì Shī (Huì Shī nǚ) asked Shàng Dù (Shàng Dù): 'Each plants various roots to obtain fruits, are there fundamentally male and female and retribution? Are there fundamentally the five places (wǔ chù, the places of the five realms of reincarnation), Śakra (Shì, Indra), Brahma (Fàn, Brahma), the Demon King (mówáng, the king of demons), the Wheel-Turning Holy Emperor (zhuǎnlún shèngdì, a holy king possessing a wheel treasure), the Great Path (dàdào, the path to Nirvana), and the Small Path (xiǎodào, the path to reincarnation)?'

Shàng Dù (Shàng Dù) replied: 'No.'

The woman Huì Shī (Huì Shī nǚ) asked: 'If fundamentally there is nothing, then where do these come from?'

The reply was: 'They are accomplished through actions.'

The woman Huì Shī (Huì Shī nǚ) replied: 'For example, a painter prepares a wall, prepares colors, and then imitates and paints, assigning colors, completing it as desired. The five paths (wǔ dào, hell, hungry ghosts, animals, humans, gods) are also like this! Originally there is no place, they are accomplished through actions. For example, a magician transforms the sun and moon, Śakra (dìshì, Indra), Brahma (fàntiān, the ruler of the Form Realm), the Wheel-Turning Holy King (zhuǎnlún shèngwáng, a holy king possessing a wheel treasure), gods, dragons, ghosts, humans, and animals, appearing as desired, and in a daze, one does not know where they come from. Samsara is also like this! Originally there is nothing, from what the mind does, each obtains the corresponding result. As for the fundamental nothingness, there is no transformation, no aggregation, no dispersion, and no place, then one can attain Buddhahood! Why? Because upholding the five precepts (wǔ jiè, not killing, not stealing, not committing adultery, not lying, not drinking alcohol) can make one a human, practicing the ten virtues (shí shàn, not killing, not stealing, not committing adultery, not lying, not speaking harshly, not gossiping, not using abusive language, not being greedy, not being angry, not holding wrong views) can lead to rebirth in heaven, stinginess leads to falling into the realm of hungry ghosts, offending leads to falling into the realm of animals, doing evil leads to falling into the realm of hell; cultivating the four immeasurables (sì děng xīn, loving-kindness, compassion, joy, equanimity), without understanding emptiness, leads to rebirth in the Brahma heaven; relying on emptiness to seek liberation, with a scattered mind attached to emptiness, leads to rebirth in the realm of non-perception;'

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度無極之想不離三界，畏苦厭身，惡生死難志存泥洹，故墮羅漢；發菩薩意欲度一切，不解本無著佛身相，欲疾得佛，不得善師、不了善權，便中道止得緣覺道。斯之所行、有合有散，則不得成無上正真道也。一切無相，何有男女？」

上度又問：「以何等行而成正覺？」

慧施報曰：「不生色行、不觀不空行、不滅色行、不捨執行亦無造行。不生識行、不觀不空行、不滅識行，不色生行、不識生行，亦無歸行無來無去，永無處所無所住行。不倚三界，不捨五陰不受五陰，不捨俗行不想道行，是為道行得至正覺。不倚四等，不想六度無極之行，不於三脫有所倚行，達空無相無愿之法，乃為菩薩應順法行不違正覺平等之行。如是上度！行斯法者，寧有方面處所三界男女乎？」

答曰：「無也，尚無造者何所成立？」

「以是之故，吾取佛者有何難也？取無所取成無所成、覺無所覺無取無舍，乃號為佛。亦無名號，假為字耳！」

佛言：「善哉善哉！慧施！誠如所云。一切無處隨行而成，不合不散不興不衰，無見無聞、無念無知、無言無說，乃成正覺。」

於是慧施則轉女像化成男子，踴在空中，從上來下稽首佛足，得不起法忍。

時，五百女忻然踴躍，以偈頌曰：

「本

【現代漢語翻譯】 現代漢語譯本： 如果有人以追求涅槃為目標，但其思想仍然侷限於三界（欲界、色界、無色界），畏懼痛苦、厭惡肉身，害怕生死輪迴的艱難，一心只想證得羅漢果位，這樣的人就會墮入羅漢道。如果有人發起菩薩心，想要普度一切眾生，卻不明白萬法本性皆空，執著于佛的身相，急於求成，又沒有遇到好的老師，不瞭解善巧方便，就會半途而廢，證得緣覺道。像這樣修行，有時符合正道，有時偏離正道，就不能成就無上正真之道。一切法都沒有固定的相狀，哪裡還有男女的分別呢？』

上度又問：『通過什麼樣的修行才能成就正覺呢？』

慧施回答說：『不執著於色（物質）的修行，不執著于空性的觀想，不滅除色，不捨棄執行，也不造作任何行為。不執著于識（精神）的修行，不執著于空性的觀想，不滅除識，不執著於色生起，不執著于識生起，也沒有歸宿，沒有來處，沒有去處，永遠沒有固定的處所，沒有可以安住的修行。不依賴三界，不捨棄五陰（色、受、想、行、識），也不接受五陰，不捨棄世俗的行為，也不執著于修道的行為，這就是通往正覺的修行。不依賴四無量心（慈、悲、喜、舍），不執著於六度（佈施、持戒、忍辱、精進、禪定、智慧）的無極之行，不依賴於三解脫門（空、無相、無愿），通達空、無相、無愿的法，才是菩薩應當遵循的修行，不違背正覺的平等之行。像這樣，上度！修行這種法的人，哪裡還有方位、處所、三界、男女的分別呢？』

上度回答說：『沒有了，連造作者都沒有，還成就什麼呢？』

『因此，我成就佛道有什麼困難呢？證得無所證，成就無所成，覺悟無所覺，沒有取捨，才被稱為佛。佛也沒有固定的名號，只是爲了方便才假立名稱罷了！』

佛說：『好啊，好啊！慧施！正如你所說。一切法都沒有固定的處所，隨著因緣而成就，不聚合也不離散，不興起也不衰敗，沒有見聞，沒有念頭，沒有知覺，沒有言語，沒有說法，才能成就正覺。』

於是，慧施就轉變女身，化為男子，騰躍在空中，從空中降落，頂禮佛足，證得不起法忍（對佛法真理深信不疑，不再退轉的智慧）。

當時，五百位女子歡欣鼓舞，用偈頌讚嘆道：

【English Translation】 English version: If someone aims for Nirvana but their thoughts are still confined to the Three Realms (Desire Realm, Form Realm, Formless Realm), fearing suffering, disliking the physical body, dreading the difficulties of birth and death, and only aspiring to attain the Arhat state, such a person will fall into the Arhat path. If someone initiates the Bodhisattva mind, wanting to liberate all beings, but does not understand that the nature of all dharmas is fundamentally empty, clinging to the physical form of the Buddha, being impatient for quick results, and not encountering good teachers or understanding skillful means, they will give up halfway and attain the Pratyekabuddha path. Such practice, sometimes aligning with the right path and sometimes deviating from it, will not lead to the attainment of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). All dharmas are without fixed characteristics, so where is there any distinction between male and female?'

Shangdu then asked: 'Through what kind of practice can one attain perfect enlightenment?'

Huishi replied: 'Not clinging to the practice of form (rupa), not clinging to the contemplation of emptiness, not eliminating form, not abandoning execution, and not creating any actions. Not clinging to the practice of consciousness (vijnana), not clinging to the contemplation of emptiness, not eliminating consciousness, not clinging to the arising of form, not clinging to the arising of consciousness, having no destination, no coming, no going, eternally without a fixed place, without a practice to abide in. Not relying on the Three Realms, not abandoning the Five Skandhas (rupa, vedana, samjna, samskara, vijnana), nor accepting the Five Skandhas, not abandoning worldly practices, nor clinging to the practice of the path, this is the practice leading to perfect enlightenment. Not relying on the Four Immeasurables (loving-kindness, compassion, joy, equanimity), not clinging to the boundless practice of the Six Paramitas (dana, shila, kshanti, virya, dhyana, prajna), not relying on the Three Doors of Liberation (emptiness, signlessness, wishlessness), understanding the dharma of emptiness, signlessness, and wishlessness, this is the practice that Bodhisattvas should follow, not deviating from the equal practice of perfect enlightenment. Like this, Shangdu! For those who practice this dharma, where are there any distinctions of direction, place, the Three Realms, or male and female?'

Shangdu replied: 'There are none. If even the creator is absent, what is there to accomplish?'

'Therefore, what difficulty is there for me to attain Buddhahood? Attaining what is unattainable, accomplishing what is unaccomplishable, awakening to what is unawakening, without taking or abandoning, this is called Buddha. The Buddha also has no fixed name; it is merely a designation for convenience!'

The Buddha said: 'Excellent, excellent! Huishi! It is truly as you say. All dharmas have no fixed place, arising according to conditions, neither uniting nor separating, neither arising nor decaying, without seeing or hearing, without thought or knowledge, without words or speech, thus attaining perfect enlightenment.'

Then, Huishi transformed from a female form into a male form, leaping into the air, descending from the sky, prostrating at the Buddha's feet, and attaining the Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas).

At that time, the five hundred women rejoiced and praised in verse:

---

每自觀察，　　謂男有常種； 　強弱各有品，　　女固不得移。 　今日蒙佛恩，　　乃知無堅固； 　五道如幻化，　　隨行而各成。 　三界為心迷，　　不了本無諦； 　自計有吾我，　　縛著墮污泥。 　譬如捕魚工，　　以鉤釣取魚； 　非是己所有，　　自謂我應獲。 　三界如寄居，　　四大非我所； 　解諸法如夢，　　則無有取捨。 　惟佛見加哀，　　恩慈垂覆蓋； 　令轉女人身，　　值超日明定。 　得佛成國土，　　教化諸天人； 　眾生皆度脫，　　疾獲無上真。」

佛告五百女：「當如所愿疾獲爾志。」諸女欣然即成男子。

於是佛授慧施及五百女決：「卻後十劫皆當爲佛，名曰慧見如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛世尊。世界曰除冥，劫曰光明。佛住百億萬歲說法，恒沙菩薩得不起法忍，一生補處亦復如是，諸阿羅漢不可稱計。爾時，人民被服飲食，當如第二忉利天上。」

時，諸眾會聞佛授決，滿百千人發無上正真道意，無數菩薩得不起法忍，八萬比丘漏盡意解，十萬天人遠塵離垢諸法法眼生。地即大動，空中散花其墮如雨，箜篌樂器不鼓自鳴，億百諸天于空中皆嘆頌曰：

「甚哉深法！　　難值難聞。　　

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of Dharmas），一生補處菩薩也是如此，阿羅漢的數量不可計數。那時，人民的衣食住行，將如同第二忉利天（Daoli Tian，Trayastrimsa Heaven）上一樣。』", "當時，大眾聽聞佛陀授記，有百千人發起無上正真道意（Wu Shang Zheng Zhen Dao Yi，The Thought of Supreme Perfect Enlightenment），無數菩薩證得不起法忍，八萬比丘斷盡煩惱，心得解脫，十萬天人遠離塵垢，獲得清凈的法眼（Fa Yan，Dharma Eye）。大地隨即震動，空中散落鮮花，像下雨一樣，箜篌等樂器不敲自鳴，億萬諸天在空中都讚歎歌頌說：", "『多麼深奧的佛法啊！難以遇到，難以聽聞。』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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幸哉吾等！ 　宿有餘福，　　今乃值聞，　　何其快哉！」

佛復告慧施：「人在世間生死之縛，但用不解深法計吾我人，猶如猩猩誘誑以酒，知不能釋為人所獲。世人若茲，綢繆五陰六衰之患，恒計吾我，不知苦空無我非身，犯則有殃不自抑制，而為三毒五蓋所縛，不得解脫返真諦道。如木生火不覺自燒，不了空行計吾我人，亦復如是，自誤墮冥入三惡道。譬如劇賊劫抄寇害，自謂健快。俗人著色痛想行識，沒溺垢穢罪蔽陰蓋，不解大法殊妙深義，有癡恩愛則生為人。十二結縛六十二見，疑網塵羅迷惑諸邪九十六徑。研精諸法分別空無，如幻如化如夢芭蕉、野馬水月呼聲之響，不計吾我。知色自然痛想自然，痛想自然行識自然，行識自然四大自然，四大自然三界自然，三界自然泥洹自然，泥洹自然，乃能逮得無所從生法忍，不在生死不處滅度，則應大乘深妙之慧。譬如有人體得重疾欲自療治，當服順藥反飲毒藥，謂攻身病害腹傷藏，不即更服除毒之散，尋能殺人悔無所及。學道之士亦復如是！本發道意為菩薩行，奉四等心慈悲喜護，遵行六度而皆有想有所希望，便墮聲聞緣覺之乘；假使適成不樂因出，得至大乘躊躇不了，便住中者即墮小乘。譬如庶人之食，如是轉輪聖王食之為毒藥也。譬如甘露上味具藥，

【現代漢語翻譯】 現代漢語譯本： 「我們真是太幸運了！ 過去積累了深厚的福報， 今生才能有幸聽聞佛法， 這是多麼令人歡欣鼓舞啊！」

佛陀再次告訴慧施（一位菩薩的名字）：「人在世間受到生死的束縛，就是因為不理解甚深佛法，執著于『我』、『人』等概念。這就像猩猩被用酒誘騙一樣，明知無法擺脫卻還是被人抓住。世人也是如此，被五陰（色、受、想、行、識）和六衰（色、受、想、行、識、觸的衰敗）的困擾，總是執著于『我』，不知道一切皆是苦、空、無我、非身。觸犯戒律卻不能自我抑制，被貪、嗔、癡三毒和五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）所束縛，無法解脫，迴歸真實的涅槃之道。如同木頭生火，不知不覺中把自己燒燬一樣，不明白萬法皆空，卻執著于『我』、『人』等概念，也是如此，自己迷惑自己，墮入三惡道（地獄、餓鬼、畜生）。譬如兇惡的盜賊，搶劫殺人，還自以為很厲害。世俗之人執著於色、受、想、行、識，沉溺於污穢，被罪惡遮蔽，被陰蓋所覆蓋，不理解佛法殊勝微妙的深刻含義，因為愚癡和恩愛而生為人。被十二種結縛（貪、嗔、癡、慢、疑、身見、邊見、戒禁取見、見取見、嫉、慳、悔）和六十二種邪見所束縛，被疑惑之網和塵勞所迷惑，走入九十六種外道邪徑。深入研究諸法，明白一切皆是空無，如幻如化，如夢中的芭蕉、曠野中的陽焰、水中的月亮、呼喊的回聲一樣，不執著于『我』。明白色是自然而然的，受、想是自然而然的，行、識是自然而然的，四大（地、水、火、風）是自然而然的，三界（欲界、色界、無色界）是自然而然的，涅槃是自然而然的，這樣才能證得無所從來、法性本然的法忍，既不在生死之中，也不在滅度之中，這才是相應于大乘佛法甚深微妙的智慧。 譬如有人身患重病，想要自我治療，應該服用順應病情的藥物，卻反而飲用毒藥，以為可以攻克身體的疾病，結果卻傷害了腹部和內臟，如果不立即服用解除毒性的藥物，很快就會喪命，後悔也來不及了。學習佛道的人也是如此！本來發愿修菩薩道，奉行四無量心（慈、悲、喜、舍），遵行六度（佈施、持戒、忍辱、精進、禪定、智慧），卻都執著于有相，有所希望，就會墮入聲聞乘（阿羅漢）或緣覺乘（辟支佛）。即使勉強成就，也不喜歡從中出離，想要達到大乘境界卻猶豫不決，停留在中間狀態，就會墮入小乘。譬如普通人可以吃的食物，轉輪聖王吃了就會變成毒藥。譬如甘露是上等的美味，

【English Translation】 English version: 『How fortunate are we! Having accumulated abundant merit in past lives, We are now fortunate enough to hear the Dharma, How joyful this is!』

The Buddha further said to Wise Giver (慧施, a Bodhisattva's name): 『Beings in the world are bound by the ties of birth and death because they do not understand the profound Dharma and cling to concepts such as 『I』 and 『person』. This is like an orangutan being lured with wine, knowing it cannot escape but still being captured by humans. Worldly people are like this, troubled by the five skandhas (五陰, form, feeling, perception, mental formations, and consciousness) and the decay of the six senses (六衰, decay of the senses of sight, hearing, smell, taste, touch, and mind), constantly clinging to 『I』, not knowing that everything is suffering, emptiness, non-self, and not the body. Violating precepts without self-restraint, they are bound by the three poisons (三毒, greed, hatred, and delusion) and the five coverings (五蓋, sensual desire, ill-will, sloth-torpor, restlessness-worry, and doubt), unable to liberate themselves and return to the true path of Nirvana. Just as wood produces fire and unknowingly burns itself, not understanding that all dharmas are empty but clinging to 『I』 and 『person』, it is the same, deceiving themselves, falling into darkness, and entering the three evil realms (三惡道, hell, hungry ghosts, and animals). For example, a violent thief robs and kills, thinking himself clever. Worldly people cling to form, feeling, perception, mental formations, and consciousness, drowning in filth, obscured by sin, and covered by the skandhas, not understanding the profound and subtle meaning of the Dharma, and are born as humans due to ignorance and attachment. They are bound by the twelve fetters (十二結縛, greed, hatred, delusion, pride, doubt, wrong view of self, extreme views, attachment to rites and rituals, attachment to views, jealousy, stinginess, and regret) and sixty-two wrong views, deluded by the net of doubt and the dust of afflictions, entering the ninety-six heretical paths. Delving deeply into all dharmas, understanding that everything is empty, like illusions, transformations, the banana tree in a dream, the mirage in the wilderness, the moon in the water, the echo of a sound, not clinging to 『I』. Understanding that form is natural, feeling and perception are natural, mental formations and consciousness are natural, the four elements (四大, earth, water, fire, and wind) are natural, the three realms (三界, desire realm, form realm, and formless realm) are natural, Nirvana is natural, then one can attain the forbearance of the Dharma of no origin and inherent nature, neither in birth and death nor in cessation, which corresponds to the profound and subtle wisdom of the Mahayana. For example, if someone has a serious illness and wants to heal themselves, they should take medicine that suits their condition, but instead drink poison, thinking it can overcome the disease, but it harms their abdomen and internal organs. If they do not immediately take medicine to remove the poison, they will soon die, and it will be too late to regret. Those who study the Buddha's path are also like this! Originally vowing to cultivate the Bodhisattva path, practicing the four immeasurable minds (四等心, loving-kindness, compassion, joy, and equanimity), following the six perfections (六度, generosity, morality, patience, diligence, concentration, and wisdom), but clinging to forms and having expectations, they will fall into the vehicle of the Sravakas (聲聞乘, Arhats) or the Pratyekabuddhas (緣覺乘, Pratyekabuddhas). Even if they barely succeed, they do not like to leave it, wanting to reach the Mahayana realm but hesitating, staying in the middle state, they will fall into the Hinayana. For example, food that ordinary people can eat becomes poison when eaten by a Chakravartin King (轉輪聖王). For example, nectar is a superior delicacy,

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多所療治眾人之病。菩薩如是！以大乘法，多所療治於一切人生老病死淫怒癡厄眾想之患也。」

佛說是時，千天人發無上正真道意，五百天子得不起法忍。

於是有菩薩名曰慧英。問文殊師利：「何謂菩薩博聞多知？」

文殊師利答曰：「從無央數恒沙等劫，積累功德不以為厭，聞四等心亦不厭足，修四恩法亦不厭足，行六度無極亦不厭足，空無相無愿亦不厭足，大慈大悲亦不厭足，進五神通亦不厭足，教化眾生亦不厭足，為大乘教亦不厭足，現聲聞緣覺普化一切亦不厭足，示現泥洹住泥洹中還生死界亦不厭足，不去不來無所不至，譬如虛空無所不至，不出不入無所不達無所不遍，是者名曰博聞多知。不以過去為計數，不以當來有限礙，不以現在有處所。無去來今三世之限，於三涂等無三界想無泥洹念，無道無俗不附不捨，是者乃謂博聞多知。于所聞者亦無所聞，于所見者亦無所見，于所言亦無所言，于所度亦無所度，是者乃謂博聞多智。」

慧英又問：「何謂行者？何謂成就？」

答曰：「發菩薩意行四等心，大慈大悲無極之慧，佈施攝人，戒忍精進一心智慧以救眾生，行稍漸進，是謂行者；行過於空無相無愿之法，不見吾我不見三世，不見泥洹及與生死，是謂成就。」

【現代漢語翻譯】 現代漢語譯本： 『（菩薩）廣泛地治療眾人的疾病。菩薩就是這樣！用大乘佛法，廣泛地治療一切眾生在生老病死、淫慾、嗔怒、愚癡以及各種苦難和妄想中的困擾。』

佛陀宣說此法時，成千上萬的天人發起了無上正等正覺的意願，五百位天子獲得了不起法忍（Anutpattika-dharma-kshanti，對法不生不滅的領悟）。

這時，有一位名叫慧英（Huiying）的菩薩，向文殊師利（Manjushri）菩薩請教：『什麼叫做菩薩的博聞多知？』

文殊師利菩薩回答說：『從無數恒河沙數般的劫以來，積累功德而不感到厭倦，聽聞四等心（四無量心，即慈、悲、喜、舍）也不感到滿足，修習四恩法（父母恩、眾生恩、國王恩、三寶恩）也不感到滿足，奉行六度無極（六波羅蜜，即佈施、持戒、忍辱、精進、禪定、智慧）也不感到滿足，對於空、無相、無愿也不感到滿足，對於大慈大悲也不感到滿足，精進修習五神通（天眼通、天耳通、他心通、宿命通、神足通）也不感到滿足，教化眾生也不感到滿足，爲了大乘教法也不感到滿足，示現聲聞、緣覺來普遍教化一切眾生也不感到滿足，示現涅槃（Nirvana）住在涅槃之中又回到生死輪迴之中也不感到滿足，不去不來，無所不至，譬如虛空無所不至，不出不入，無所不達，無所不遍，這就是所謂的博聞多知。不以過去作為計數，不以未來作為有限的障礙，不以現在作為固定的處所。沒有過去、現在、未來三世的界限，對於三塗（地獄、餓鬼、畜生）等沒有三界（欲界、色界、無色界）的執著，沒有涅槃的念頭，不執著于道，也不執著于俗，不依附也不捨棄，這就是所謂的博聞多知。對於所聽聞的也沒有聽聞的執著，對於所見到的也沒有見到的執著，對於所說的也沒有所說的執著，對於所度化的也沒有所度化的執著，這就是所謂的博聞多智。』

慧英菩薩又問：『什麼叫做行者？什麼叫做成就？』

文殊師利菩薩回答說：『發菩薩心，奉行四等心，以大慈大悲和無極的智慧，通過佈施來攝受他人，持戒、忍辱、精進、一心禪定和智慧來救度眾生，修行逐漸進步，這就是所謂的行者；修行超越了空、無相、無愿的境界，不見有我，不見有三世，不見有涅槃以及生死輪迴，這就是所謂的成就。』

【English Translation】 English version: 『(The Bodhisattva) extensively heals the diseases of all people. This is how a Bodhisattva is! Using the Mahayana Dharma, extensively healing all beings from the afflictions of birth, old age, sickness, death, lust, anger, ignorance, and various sufferings and delusions.』

When the Buddha spoke this, thousands of Devas (heavenly beings) generated the intention for Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and five hundred Deva sons attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of phenomena).

Then, a Bodhisattva named Huiying asked Manjushri: 『What is meant by a Bodhisattva's extensive learning and knowledge?』

Manjushri replied: 『From countless kalpas (eons) equal to the sands of the Ganges River, accumulating merit without being weary, hearing the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity) without being satisfied, cultivating the Four Kinds of Gratitude (gratitude to parents, all beings, the king, and the Three Jewels) without being satisfied, practicing the Six Paramitas (perfections: generosity, morality, patience, diligence, concentration, and wisdom) without being satisfied, being empty, without characteristics, and without wishes without being satisfied, having great loving-kindness and great compassion without being satisfied, advancing in the Five Supernormal Powers (divine eye, divine ear, knowing others' minds, remembering past lives, and magical powers) without being satisfied, teaching and transforming sentient beings without being satisfied, for the sake of the Mahayana teachings without being satisfied, manifesting as Shravakas (voice-hearers) and Pratyekabuddhas (solitary realizers) to universally transform all beings without being satisfied, showing Nirvana, dwelling in Nirvana, and returning to the realm of birth and death without being satisfied, not going, not coming, reaching everywhere, like space reaching everywhere, not going out, not going in, reaching everywhere, pervading everywhere, this is called extensive learning and knowledge. Not using the past as a calculation, not using the future as a limited obstacle, not using the present as a fixed place. Without the limits of the three times of past, present, and future, regarding the three evil paths (hell, hungry ghosts, animals) without the thought of the three realms (desire realm, form realm, formless realm), without the thought of Nirvana, not attached to the path, not attached to the mundane, not clinging, not abandoning, this is called extensive learning and knowledge. Regarding what is heard, there is no attachment to hearing, regarding what is seen, there is no attachment to seeing, regarding what is spoken, there is no attachment to speaking, regarding what is liberated, there is no attachment to liberating, this is called extensive learning and wisdom.』

Huiying also asked: 『What is called a practitioner? What is called accomplishment?』

Manjushri replied: 『Generating the Bodhi mind, practicing the Four Immeasurable Minds, with great loving-kindness, great compassion, and limitless wisdom, using generosity to gather people, upholding precepts, patience, diligence, one-pointed concentration, and wisdom to save sentient beings, gradually advancing in practice, this is called a practitioner; practicing beyond the realm of emptiness, signlessness, and wishlessness, not seeing self, not seeing the three times, not seeing Nirvana and birth and death, this is called accomplishment.』

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大英菩薩又問佛言：「人生從何所來？去至何所？老病死何所從來？去至何所？色痛想行識從何所來？去至何所？地水火風空，眼耳鼻口身心從何所來？去至何所？」

佛言：「皆無所從來去亦無所至，緣合則有緣離則滅，如幻如化如畫如鼓、如雨如電皆從因緣。有緣有生無緣無對，生死如是，等無有異也。」

大英又問：「何謂無所從來無所從去因緣合成？」

佛言：「作人行者則得為人，作天行者則得為天，作地獄行則入地獄，作畜生行則受畜生，作餓鬼行則為餓鬼。無五行則無五道，無五道則無出入，名曰人本。無有三界：欲界色界無色界，無心意識故無三界，名之人本。未有人物有色無見。何謂有色無見？地色水色火色風色，定者謂地，清者謂水，明者謂火，攝者謂風。天地未然未有三界，是四色者而常自然，無有作者自然動起，唯道能名及至補處能名。斯者無像之色亦曰心色。阿惟越致見心心色，阿惟顏見四色心，如來見未有四色心之本也。於三界中而不然者是為心色，名心本，故曰非不然。于菩薩法故曰為然。無心色志三界自然，自然如空乃名曰道。於是諸法無合無散。所以者何？假使合者則人本也，假使散者則生死也。見生死病、泥洹之樂，則名聲聞。處在中間無益一切，名曰緣覺

【現代漢語翻譯】 現代漢語譯本 大英菩薩又問佛說：『人從哪裡來？死後又到哪裡去？衰老、疾病、死亡從哪裡來？又到哪裡去？色、受、想、行、識（五蘊，構成個體經驗的五個要素）從哪裡來？又到哪裡去？地、水、火、風、空（五大，構成物質世界的五個要素），眼、耳、鼻、舌、身、意（六根，感覺器官和意識）從哪裡來？又到哪裡去？』 佛說：『一切都無所從來，也無所去，因緣聚合就產生，因緣離散就滅亡，如同幻象、變化、繪畫、鼓聲、雨、閃電，都由因緣而生。有緣則生，無緣則無對應。生死也是這樣，完全沒有差別。』 大英菩薩又問：『什麼是無所從來、無所去，由因緣合成呢？』 佛說：『做人的行為就得到做人的結果，做天人的行為就得到做天人的結果，做地獄的行為就進入地獄，做畜生的行為就承受畜生的果報，做餓鬼的行為就成為餓鬼。沒有五行（指地、水、火、風、空）就沒有五道（地獄、餓鬼、畜生、人、天），沒有五道就沒有出入生死，這叫做人的根本。沒有三界（欲界、色界、無色界）：在欲界中「無」，因為沒有心意識，所以沒有三界，這叫做人的根本。在還沒有人和物的時候，有色但不可見。什麼叫做有色但不可見？地的顏色、水的顏色、火的顏色、風的顏色，穩定的叫做地，清澈的叫做水，光明的叫做火，攝取的叫做風。天地還沒有形成的時候，還沒有三界，這四種顏色是常自然存在的，沒有造作者，自然發動起來，只有「道」可以稱呼它，以及達到補處菩薩（指下一尊佛）可以稱呼它。這些沒有形象的色也叫做心色。阿惟越致菩薩（不退轉菩薩）見到心和心色，阿惟顏菩薩見到四色和心，如來見到還沒有四色和心時的根本。在三界中而不被染污的，這就是心色，叫做心本，所以說「非不然」。在菩薩法中，所以說「為然」。沒有心色，三界自然存在，自然如虛空，就叫做「道」。因此，一切諸法無合無散。為什麼呢？如果聚合，就是人本；如果離散，就是生死。見到生死之苦、涅槃之樂，就叫做聲聞。處在中間，不能利益一切眾生，叫做緣覺。』

【English Translation】 English version The Bodhisattva Daying asked the Buddha, 'Where do beings come from? Where do they go after death? Where do old age, sickness, and death come from? Where do they go? Where do form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) [the five skandhas] come from? Where do they go? Where do earth (prthivi), water (ap), fire (tejas), wind (vayu), and space (akasa) [the five great elements], eye (caksu), ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind (manas) [the six sense organs] come from? Where do they go?' The Buddha said, 'All come from nowhere and go nowhere. When conditions come together, they arise; when conditions separate, they cease. They are like illusions, transformations, paintings, drum sounds, rain, and lightning, all arising from conditions. With conditions, there is birth; without conditions, there is no corresponding effect. Such is birth and death, completely without difference.' Daying Bodhisattva asked again, 'What is meant by coming from nowhere and going nowhere, being formed by conditions?' The Buddha said, 'Those who practice the conduct of humans will attain the state of humans; those who practice the conduct of devas (gods) will attain the state of devas; those who practice the conduct of hell beings will enter hell; those who practice the conduct of animals will receive the retribution of animals; those who practice the conduct of hungry ghosts will become hungry ghosts. Without the five elements, there are no five paths [of rebirth]. Without the five paths, there is no coming and going. This is called the origin of humans. There are no three realms [desire realm (kama-dhatu), form realm (rupa-dhatu), formless realm (arupa-dhatu)]: in the desire realm, there is 'no', because there is no mind-consciousness, therefore there are no three realms. This is called the origin of humans. Before there were humans and things, there was form but no seeing. What is meant by form but no seeing? The color of earth, the color of water, the color of fire, the color of wind. That which is stable is called earth, that which is clear is called water, that which is bright is called fire, that which gathers is called wind. When heaven and earth have not yet arisen, there are no three realms. These four colors are always naturally existing, without a creator, naturally arising. Only the 'Dao' can name it, and those who have reached the position of the Bodhisattva who will fill the place of the next Buddha can name it. This form without image is also called mind-form. The Avaivartika Bodhisattva [non-regressing Bodhisattva] sees the mind and mind-form, the Avainan Bodhisattva sees the four colors and the mind, the Tathagata [Thus Come One, Buddha] sees the origin of the mind before there were four colors and mind. That which is not defiled in the three realms is mind-form, called the origin of the mind, therefore it is said 'not not so'. In the Dharma of the Bodhisattva, therefore it is said 'so'. Without mind-form, the three realms exist naturally, naturally like space, and this is called the 'Dao'. Therefore, all dharmas [phenomena] are neither combined nor scattered. Why? If they were combined, it would be the origin of humans; if they were scattered, it would be birth and death. Seeing the suffering of birth and death and the bliss of Nirvana, one is called a Sravaka [Hearer, disciple]. Remaining in the middle, without benefiting all beings, one is called a Pratyekabuddha [Solitary Buddha].'

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。無合無散不處泥洹不惡生死，乃名之曰法身。法身無形普入一切，亦無所入無所不入。」

說是經時，五千天人得無所從生法忍，無央數人皆發無上正真道意。

於是阿難問世尊曰：「欲發道意為菩薩者，當以何為本？」

佛言：「精進不懈分別空慧，欲度一切，不見吾我及與壽命，是則為本。」

又問曰：「寧有遲疾？」

佛言：「亦有亦無。」

又問：「何謂為有？何謂為無？」

佛言：「有者從精進而不懈怠，積殖功德，佈施戒忍精進一心智慧善權方便，慈悲喜護四恩空行，得無上正真之道，不從懈怠得，斯謂有也。無者，道無處所無形無名，譬如虛空，不從造作而可獲也。無所造作無心意識，無內無外亦無中間，無取無舍乃應入道，斯謂無也。所以者何？乃往歷劫其數難計會，有轉輪王名曰自在。王有千子勇猛杰異，國土七寶主四天下，治以正法不加刑罰。爾時有佛，號曰寶妙如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛世尊。時，佛說法，初語亦善、中語亦善、竟語亦善。分別其義微妙具足，凈修梵行演法弘普。時，會菩薩無數億眾，聲聞緣覺不可稱限。

「時，轉輪王供養侍佛積有年歲，千子寶臣大眾翼從，俱詣

【現代漢語翻譯】 現代漢語譯本：沒有聚合也沒有離散，不執著于涅槃，也不厭惡生死，這就叫做法身（Dharmakaya，佛的法性之身）。法身沒有固定的形狀，普遍進入一切事物之中，也沒有什麼地方不進入的，沒有什麼地方是它不遍及的。

在宣講這部經的時候，五千天人獲得了無所從生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的領悟），無數的人都發起了無上正真道意（Anuttara-samyak-sambodhi-citta，追求無上正等正覺的心）。

於是阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）問世尊（Bhagavan，佛陀的尊稱）說：『想要發起道意成為菩薩（Bodhisattva，立志成佛的修行者）的人，應當以什麼為根本？』

佛（Buddha，覺悟者）說：『精進而不懈怠，分別空性的智慧，想要度化一切眾生，不見有我、人以及壽命的執著，這就是根本。』

阿難又問：『證悟有快慢之分嗎？』

佛說：『既有，也沒有。』

阿難又問：『什麼叫做有？什麼叫做沒有？』

佛說：『所謂有，是指從精進而不懈怠開始，積累功德，佈施（Dana，給予）、持戒（Sila，遵守戒律）、忍辱（Kshanti，忍耐）、精進（Virya，努力修行）、一心（Dhyana，禪定）、智慧（Prajna，般若智慧），善巧方便（Upaya-kausalya，運用智慧和方法），慈悲喜捨（Metta, Karuna, Mudita, Upekkha，四種無量心），四恩空行（對父母、眾生、國王、佛的恩情以空性的智慧來回報），從而獲得無上正真之道，而不是從懈怠中獲得，這叫做有。所謂沒有，是指道沒有固定的處所，沒有形狀，沒有名稱，譬如虛空，不是通過人為造作就可以獲得的。沒有造作，沒有心意識，沒有內在，沒有外在，也沒有中間，沒有取，沒有舍，這樣才能入道，這叫做沒有。為什麼這麼說呢？在過去經歷了無數難以計算的劫（Kalpa，極長的時間單位）之前，有一位轉輪王（Chakravartin，以正法統治世界的理想君主）名叫自在。這位國王有一千個兒子，都非常勇猛傑出，他的國土擁有七寶（Seven Treasures，珍貴的寶物），統治著四大天下，用正法治理國家，不施加刑罰。當時有一尊佛，名叫寶妙如來（Ratnavyūha-tathāgata）、至真（Satya，真理的化身）、等正覺（Samyak-sambuddha，完全覺悟者）、明行成為（Vidya-charana-sampanna，具有智慧和德行）、善逝（Sugata，以善妙的方式離世者）、世間解（Lokavidu，瞭解世間一切事物者）、無上士（Anuttara，無與倫比者）、道法御（Purusha-damya-sarathi，調御丈夫）、天人師（Shasta Devamanushyanam，天人和人類的導師），號為佛世尊。當時，佛說法，開始的言語是善的，中間的言語是善的，最後的言語也是善的。分別解釋其義理，微妙而完備，清凈地修持梵行（Brahmacharya，清凈的行為），弘揚佛法。當時，法會中有無數億的菩薩，聲聞（Shravaka，聽聞佛法而修行者）和緣覺（Pratyekabuddha，靠自己覺悟者）的數量也無法計算。

當時，轉輪王供養侍奉佛陀，積累了多年的功德，他的千子、寶臣以及大眾都跟隨他，一同前往。

【English Translation】 English version: Without aggregation and without dispersion, not dwelling in Nirvana and not disliking Samsara, this is called the Dharmakaya (the body of the Dharma, the essence of the Buddha). The Dharmakaya has no form, universally enters into everything, and there is nowhere it does not enter, nothing it does not pervade.

When this sutra was being spoken, five thousand devas (heavenly beings) attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas), and countless people all generated the mind of Anuttara-samyak-sambodhi-citta (the aspiration for unsurpassed perfect enlightenment).

Then Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) asked the Bhagavan (the Blessed One, an epithet of the Buddha): 'Those who wish to generate the mind of enlightenment to become Bodhisattvas (beings who aspire to Buddhahood), what should they take as their foundation?'

The Buddha (the Awakened One) said: 'Diligence without懈怠, discriminating wisdom of emptiness, wishing to liberate all beings, not seeing self, others, or lifespan, this is the foundation.'

He further asked: 'Is there slowness or speed?'

The Buddha said: 'There is and there is not.'

He further asked: 'What is meant by 'is'? What is meant by 'is not'?'

The Buddha said: 'What is meant by 'is' is starting from diligence without懈怠, accumulating merit, practicing Dana (giving), Sila (morality), Kshanti (patience), Virya (effort), Dhyana (concentration), Prajna (wisdom), skillful means (Upaya-kausalya), loving-kindness, compassion, joy, and equanimity (Metta, Karuna, Mudita, Upekkha), repaying the four kindnesses with the practice of emptiness (kindness of parents, sentient beings, the king, and the Buddha), thereby attaining the unsurpassed perfect enlightenment, not obtained from懈怠, this is called 'is'. What is meant by 'is not' is that the path has no fixed place, no form, no name, like space, not obtained through artificial creation. Without creation, without mind consciousness, without inside, without outside, and without middle, without taking, without abandoning, then one should enter the path, this is called 'is not'. Why is this so? In the past, through countless kalpas (eons), there was a Chakravartin (wheel-turning king, an ideal ruler who governs by righteousness) named自在. This king had a thousand sons, all courageous and outstanding, his kingdom possessed the seven treasures (Seven Treasures, precious objects), ruling over the four continents, governing with righteousness without applying punishment. At that time, there was a Buddha named Ratnavyūha-tathāgata (Jewel Array Thus Come One), Satya (Truth), Samyak-sambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Endowed with wisdom and conduct), Sugata (Well-Gone), Lokavidu (Knower of the World), Anuttara (Unsurpassed), Purusha-damya-sarathi (Tamer of Men), Shasta Devamanushyanam (Teacher of Gods and Humans), known as the Buddha Bhagavan. At that time, the Buddha taught the Dharma, the beginning words were good, the middle words were good, the ending words were good. Distinguishing their meaning, subtle and complete, purely cultivating Brahmacharya (pure conduct), propagating the Dharma widely. At that time, the assembly had countless billions of Bodhisattvas, and the number of Shravakas (hearers) and Pratyekabuddhas (solitary realizers) was immeasurable.

At that time, the Chakravartin offered service to the Buddha, accumulating merit for many years, his thousand sons, ministers, and the assembly followed him, all going together.

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佛所，稽首足下卻一面坐，佛為廣說菩薩之行，多所安隱多所救護，於一切人為第一尊。王及諸子寶臣翼從之眾，皆發無上正真道意，夙夜精進不敢倦息，供養如來一切所安。於是千子悉于佛前自試功德，各各探策誰前作佛，得上策者余降不如次第作佛，懈怠薄德最當在後。尋如所言各各探策。有一太子最後得策，窮久下第乃得作佛。則時愁戚不能自勝，便自投身如大山崩，吾身云何最後作佛？

「佛告之曰：『勿得憂戚，道無有限亦無遠近，能分別解空無之慧便在前耳！』於時，太子聞佛所說即時踴躍，即發無上正真道意，得不起法忍，行大慈悲，解一切法如幻影響、如野馬、如夢芭蕉水中之月，千人之中第四得佛，號曰釋迦文如來、至真、等正覺。其餘諸子次第得佛。最後當得作佛者名曰樓由。」

佛語阿難：「欲知爾時轉輪聖王者，定光如來是也。失策太子，便解空無精進不懈，先得佛者則吾身是也。其餘諸子，賢劫中千佛興者是也。當知斯義，道無遠近，解空別妙知自然法乃得佛疾。」

爾時，諸會莫不欣然，普發道意為菩薩行，五千菩薩逮得法忍，萬人得柔順法忍。

於是日天王與無央數百千天人，來詣佛所稽首足下卻住一面，前白佛言：「以何等行，為日天王行照四天下？何緣

【現代漢語翻譯】 現代漢語譯本 在佛陀處，我稽首佛足，退坐一旁，佛陀為我廣泛講述菩薩的修行，這修行能帶來許多安穩和救護，在一切人中最為尊貴。國王和他的眾王子、寶臣以及隨從，都發起了無上正真道意，日夜精進，不敢懈怠，供養如來一切所需。 於是，一千個王子都在佛前測試自己的功德，各自抽取竹籤，看誰能最先成佛。抽到上等簽的，其餘人按順序依次成佛，懈怠且功德淺薄的，則最後成佛。他們按照所說的各自抽取竹籤。有一位太子最後才抽到竹籤，經過很久才抽到下等簽，註定最後成佛。當時他愁苦悲傷，不能自已，便縱身跳躍，如大山崩塌一般，心想：『我怎麼會最後成佛呢？』 佛陀告訴他說：『不要憂愁悲傷，道沒有限制，也沒有遠近之分，能分別理解空無之智慧，就能走在前面！』當時，太子聽了佛陀所說，立刻歡欣鼓舞，即刻發起無上正真道意，證得不起法忍，行大慈悲，理解一切法都如幻影、如回聲、如野馬、如夢中的芭蕉、如水中之月。在千人之中，他是第四位成佛的，名號為釋迦文如來（Sakyamuni Tathagata），至真、等正覺。其餘的王子依次成佛。最後將要成佛的人，名叫樓由（Louyou）。』 佛陀告訴阿難（Ananda）：『想要知道那時轉輪聖王（cakravarti-raja）是誰嗎？就是定光如來（Dipankara Buddha）。抽到下等簽的太子，因為理解空無，精進不懈，所以先成佛，那就是我的前身。其餘的王子，就是賢劫（Bhadrakalpa）中將要出現的千佛。應當明白這個道理，道沒有遠近之分，理解空性，分別微妙，知曉自然之法，才能迅速成佛。』 當時，所有在場的人都非常高興，普遍發起道意，行菩薩道，五千菩薩證得法忍，一萬人得到柔順法忍。 於是，日天王（Suryadeva）與無數百千的天人，來到佛陀處，稽首佛足，退到一旁，上前稟告佛陀說：『以什麼樣的行為，才能成為日天王，照耀四天下？因為什麼緣故……』

【English Translation】 English version At the Buddha's place, I bowed my head to the Buddha's feet and sat to one side. The Buddha extensively explained the practice of the Bodhisattva, which brings much peace and protection, and is the most尊貴among all people. The king and his princes, ministers, and followers all aroused the supreme and true intention for enlightenment, diligently striving day and night without懈怠, offering the Tathagata everything needed. Then, the thousand princes tested their merits before the Buddha, each drawing a bamboo stick to see who would become a Buddha first. Those who drew the best sticks would become Buddhas in order, while those who were懈怠and had little merit would become Buddhas last. They drew the sticks as instructed. One prince drew a stick last, and after a long time, he drew an inferior stick, destined to become a Buddha last. At that time, he was sad and sorrowful, unable to control himself, and he jumped up as if a great mountain had collapsed, thinking: 'How could I become a Buddha last?' The Buddha told him: 'Do not be sad or sorrowful, the path has no limits, nor is it far or near. Whoever can distinguish and understand the wisdom of emptiness will be ahead!' At that time, the prince heard what the Buddha said and immediately rejoiced, instantly arousing the supreme and true intention for enlightenment, attaining the non-arising Dharma-忍, practicing great compassion, and understanding all dharmas as illusions, echoes, mirages, dreams of plantain trees, and the moon in water. Among the thousand people, he was the fourth to become a Buddha, named Sakyamuni Tathagata (Sakyamuni Tathagata), the most true, equally and rightly enlightened. The other princes became Buddhas in order. The last one to become a Buddha will be named Louyou (Louyou).' The Buddha told Ananda (Ananda): 'Do you want to know who the cakravarti-raja (cakravarti-raja) was at that time? It was Dipankara Buddha (Dipankara Buddha). The prince who drew the inferior stick, because he understood emptiness and was diligent and un懈怠, became a Buddha first, and that is my former body. The other princes are the thousand Buddhas who will appear in the Bhadrakalpa (Bhadrakalpa). You should understand this principle, the path is neither far nor near, understanding emptiness, distinguishing the subtle, and knowing the natural law will lead to rapid Buddhahood.' At that time, everyone present was very happy, universally arousing the intention for enlightenment and practicing the Bodhisattva path. Five thousand Bodhisattvas attained Dharma-忍, and ten thousand people attained gentle and compliant Dharma-忍. Then, Suryadeva (Suryadeva) and countless hundreds of thousands of devas came to the Buddha's place, bowed their heads to the Buddha's feet, retreated to one side, and stepped forward to report to the Buddha: 'By what kind of practice can one become Suryadeva, illuminating the four worlds? For what reason...'

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為月，照夜除冥？」

佛告日王：「有四事法得為日王。何謂為四？常喜佈施，修身慎行奉戒不犯，又志然燈于佛寺廟，若於父母沙門道人殖光明德；是為四。」佛時頌曰：

「常樂興佈施，　　奉戒不犯禁； 　然燈于佛寺，　　若於父母前。 　好喜佛正典，　　不誹謗經法； 　敬沙門道士，　　因斯得為日。 　身出千光明，　　普照四天下； 　諸窈冥之處，　　莫不蒙暉曜。」

佛告日王：「又有十事，為日天王。何謂十？身不殺、盜、淫，口不兩舌、惡罵、妄言、綺語，意不恚、嫉、癡；是為十。」佛時頌曰：

「恭己自攝護，　　而不殺盜淫； 　不兩舌惡口，　　妄言及綺語； 　心不懷嫉妒，　　無瞋恚諸毒； 　離六十二見，　　日光照四方。」

佛告日王：「又有四事，得為月王。何謂為四？佈施貧匱，奉持五戒，遵敬三寶，冥設錠光君父師寺；是為四。」佛時頌曰：

「佈施諸貧匱，　　常奉持五戒； 　然燈于佛寺，　　恭敬侍三寶。 　心存念諸善，　　蠲卻世眾惡； 　自護身口意，　　得月光照冥。」

於時日王白佛言：「唯愿大聖，枉屈尊神到宮小食，令諸導御虛空神天皆蒙大恩，聞深妙法悉發道意所度無量。」

時，佛默然已受其請。

【現代漢語翻譯】 現代漢語譯本 『爲了像月亮一樣，在夜晚照亮並驅除黑暗嗎？』

佛陀告訴日王（Suryadeva）: 『有四件事可以讓你成為日王。是哪四件事呢？經常歡喜佈施，修身養性，謹慎奉行戒律而不違犯，並且在佛寺或為父母、沙門（Shramana，出家修行者）、道人（修行者）點燈，培植光明的功德；這就是四件事。』佛陀當時以偈頌說：

『經常樂於行佈施，奉行戒律不違禁；在佛寺中點燃燈，或者在父母面前點燈。 喜愛佛陀的正典，不誹謗經法；尊敬沙門和道士，因此得以成為太陽。 身體發出千萬光明，普照四天下（Samsara，三千大千世界）；所有黑暗的地方，沒有不蒙受光輝照耀。』

佛陀告訴日王：『還有十件事，可以成為日天王。是哪十件事呢？身不殺生、不偷盜、不邪淫，口不兩舌、不惡語、不妄語、不綺語，意不嗔恚、不嫉妒、不愚癡；這就是十件事。』佛陀當時以偈頌說：

『約束自己守護身心，不殺生、不偷盜、不邪淫；不說兩舌、不說惡語，不說妄語和綺語； 心中不懷嫉妒，沒有嗔恚等毒害；遠離六十二見（六十二種錯誤的見解），日光照耀四方。』

佛陀告訴日王：『還有四件事，可以成為月王。是哪四件事呢？佈施給貧困的人，奉持五戒，遵從尊敬三寶（佛、法、僧），在暗處為君主、父親、師長和寺廟點燈；這就是四件事。』佛陀當時以偈頌說：

『佈施給各種貧困的人，經常奉持五戒；在佛寺中點燃燈，恭敬侍奉三寶。 心中常念各種善事，去除世間各種惡行；守護好自己的身口意，就能像月光一樣照亮黑暗。』

當時，日王對佛陀說：『唯愿大聖，屈尊降臨我的宮殿小食，讓各位引導御車的虛空神天都能蒙受大恩，聽聞深奧微妙的佛法，全部發起求道的意願，所度化的人將無量無邊。』

當時，佛陀默然接受了他的邀請。

【English Translation】 English version 『To be like the moon, illuminating the night and dispelling darkness?』

The Buddha told Suryadeva (Sun King): 『There are four things that can make you a Sun King. What are the four? Always joyfully give alms, cultivate oneself, carefully observe the precepts without violating them, and light lamps in Buddhist temples or for parents, Shramanas (ascetics), and Taoists (practitioners), cultivating the merit of light; these are the four things.』 The Buddha then spoke in verse:

『Always delight in giving alms, observe the precepts without violating prohibitions; light lamps in Buddhist temples, or in front of parents. Love the Buddha's orthodox scriptures, do not slander the scriptures; respect Shramanas and Taoists, and thus become the sun. The body emits thousands of lights, illuminating the entire Samsara (three thousand great chiliocosms); all dark places are illuminated by its radiance.』

The Buddha told Suryadeva: 『There are also ten things that can make you a Sun Heavenly King. What are the ten? The body does not kill, steal, or commit adultery; the mouth does not engage in divisive speech, harsh language, false speech, or frivolous speech; the mind does not harbor anger, jealousy, or ignorance; these are the ten things.』 The Buddha then spoke in verse:

『Restrain yourself and guard your body and mind, do not kill, steal, or commit adultery; do not engage in divisive speech or harsh language, false speech or frivolous speech; The mind does not harbor jealousy, there is no anger or poison; free from the sixty-two views (sixty-two kinds of wrong views), the sunlight illuminates all directions.』

The Buddha told Suryadeva: 『There are also four things that can make you a Moon King. What are the four? Give alms to the poor and needy, observe the five precepts, follow and respect the Three Jewels (Buddha, Dharma, Sangha), and secretly light lamps for the ruler, father, teacher, and temples; these are the four things.』 The Buddha then spoke in verse:

『Give alms to all the poor and needy, always observe the five precepts; light lamps in Buddhist temples, respectfully serve the Three Jewels. The mind constantly thinks of all good deeds, eliminating all worldly evils; guarding one's own body, speech, and mind, one can illuminate darkness like moonlight.』

At that time, Suryadeva said to the Buddha: 『May the Great Sage condescend to visit my palace for a small meal, so that all the guiding chariot-driving celestial beings in the sky may receive great grace, hear the profound and wonderful Dharma, and all generate the intention to seek enlightenment, and the number of those who are saved will be immeasurable.』

At that time, the Buddha silently accepted his invitation.

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日王見佛已許就請，繞佛三匝忽然還宮，辦百種食若干甘美，床榻坐具挍飾鮮潔，為佛敷座高四千里。於是日王立於宮殿，遙重請佛傾側竦息，以偈贊曰：

「佈施於一切，　　所有無所吝； 　亦不望相報，　　得佛度十方。 　智慧如虛空，　　所化無掛礙； 　一切皆蒙恩，　　時到惟屈尊。 　慈心加眾生，　　未曾有危害； 　悲哀未度者，　　施誨以法寶。 　威神照群黎，　　救脫貧匱者； 　惠以七大財，　　時到唯屈尊。 　睹眾生迷惑，　　五道之勤苦； 　常以加大恩，　　慰勉諸恐懼。 　開化以法教，　　示導諸不及； 　種至空無慧，　　時到惟屈尊。 　其光逾日月，　　威德超須彌； 　智慧越虛空，　　雙比不可喻。 　日月照眾冥，　　但能成萬物； 　佛照五道人，　　悉令獲五眼。 　虛空尚可度，　　海水知幾渧； 　須彌十方地，　　亦可知斤兩。 　如來智慧聖，　　功祚弘巍巍； 　無限普超彼，　　時到惟屈尊。」

爾時世尊告大眾會：「時到悉嚴，就日王請。」則皆受教。佛與大眾踴在虛空，至日王宮坐師子之床。眾會坐畢，王后太子諸天眷屬稽首于地，即以至心供養世尊，手自斟酌百種之鐥，飯訖澡畢更取卑床，自坐佛前恭肅聽法。

佛告日

【現代漢語翻譯】 現代漢語譯本 日王（太陽之王）見到佛后，允許了邀請，繞佛三圈后忽然返回宮殿，準備了一百種食物和各種美味佳餚，床榻坐具裝飾得鮮艷潔凈，為佛陀鋪設的座位高達四千里。於是日王（太陽之王）站在宮殿里，遙遠地再次邀請佛陀，心情迫切而恭敬，用偈語讚頌道： 『佈施給一切眾生，所有的一切都毫不吝惜； 也不期望得到回報，只爲了佛陀能夠普度十方。 智慧如同虛空般廣大，所教化之處沒有任何阻礙； 一切眾生都蒙受恩惠，時機已到，唯愿您屈尊降臨。 以慈悲之心對待眾生，從未有過任何危害； 憐憫那些尚未得度的眾生，施予教誨，以佛法珍寶。 以威神之光照耀百姓，救助那些貧困匱乏的人； 賜予七種大財（信、戒、慚、愧、聞、施、慧），時機已到，唯愿您屈尊降臨。 看到眾生沉迷迷惑，在五道（地獄、餓鬼、畜生、人、天）中勤苦受難； 常常以廣大的恩德，安慰勉勵那些恐懼不安的人。 用佛法教義來開導化解，引導那些迷失方向的人； 播種直至空性的智慧，時機已到，唯愿您屈尊降臨。 您的光芒勝過日月，威德超越須彌山（Mount Sumeru）； 智慧超越虛空，沒有任何事物可以相比。 日月照亮世間的黑暗，但只能成就萬物； 佛陀照亮五道眾生，使他們都能獲得五眼（肉眼、天眼、慧眼、法眼、佛眼）。 虛空尚且可以測量，海水尚且可以知曉有多少滴； 須彌山（Mount Sumeru）和十方大地，也可以知道它們的重量。 如來（Tathagata）的智慧聖明，功德事業弘大巍峨； 無限廣大，普遍超越一切，時機已到，唯愿您屈尊降臨。』 這時，世尊（World-Honored One）告訴大眾：『時機已到，大家都準備好，去接受日王（太陽之王）的邀請。』大家都接受了教誨。佛陀與大眾一起騰躍到虛空中，到達日王（太陽之王）的宮殿，坐在獅子座上。大眾都坐定后，王后、太子以及諸天眷屬都跪拜在地，以至誠之心供養世尊（World-Honored One），親自斟酌各種美味的食物。用飯完畢，洗漱完畢后，日王（太陽之王）又取來矮床，自己坐在佛陀面前，恭敬地聽聞佛法。 佛陀告訴日王（太陽之王）：

【English Translation】 English version Having seen the Buddha, King Ri (Sun King) granted the invitation. He circumambulated the Buddha three times and suddenly returned to his palace, preparing a hundred kinds of food and various delicacies. The beds and seats were adorned with fresh cleanliness, and a seat was arranged for the Buddha, towering four thousand li (a Chinese unit of distance). Then, King Ri (Sun King) stood in his palace, remotely and earnestly inviting the Buddha with reverence, praising him in verses: 『Bestowing upon all, without any reservation; Not expecting any return, but hoping the Buddha will deliver all directions. Wisdom is like the vastness of space, with no hindrance in what is transformed; All beings receive grace, the time has come, may you condescend. With a compassionate heart towards all beings, never causing any harm; Mourning for those not yet delivered, bestowing teachings with the Dharma treasure. The majestic light shines upon the people, rescuing those who are poor and destitute; Granting the seven great treasures (faith, precepts, shame, remorse, learning, giving, wisdom), the time has come, may you condescend. Seeing beings deluded, toiling in the five paths (hell, hungry ghosts, animals, humans, gods); Always with great kindness, comforting and encouraging those who are fearful. Enlightening with the Dharma teachings, guiding those who are lacking; Planting the wisdom of emptiness, the time has come, may you condescend. Your light surpasses the sun and moon, your virtue transcends Mount Sumeru (Mount Meru); Your wisdom exceeds the void, nothing can compare. The sun and moon illuminate the darkness, but only create all things; The Buddha illuminates beings in the five paths, enabling them to attain the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye). The void can still be measured, the sea can still know how many drops it contains; Mount Sumeru (Mount Meru) and the lands of the ten directions, their weight can also be known. The Tathagata』s (Thus Come One) wisdom is sacred, his meritorious deeds are vast and majestic; Limitless, universally surpassing all, the time has come, may you condescend.』 At that time, the World-Honored One (Bhagavan) told the assembly: 『The time has come, everyone prepare, to accept King Ri』s (Sun King) invitation.』 They all received the teaching. The Buddha and the assembly leaped into the air, arriving at King Ri』s (Sun King) palace, and sat on the lion throne. After the assembly was seated, the queen, the prince, and the heavenly retinue prostrated on the ground, offering the World-Honored One (Bhagavan) with utmost sincerity, personally serving various delicious foods. After the meal and ablutions, King Ri (Sun King) brought a low stool and sat before the Buddha, respectfully listening to the Dharma. The Buddha told King Ri (Sun King):

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王：「一切三界所受形貌皆從心意，心意無形而有所造隨行立身，豪貴貧賤皆歸無常，如泡起頃尋復壞滅，一切世間所有如是！當通道德正真可怙，余不可恃，棄捐眾行奉行法行。何謂法行？無生之行除諸所生，真諦之行所存殊勝，入道之行無所忘失，佈施之行無所吝冀，持戒之行普得諸愿，忍辱之行不亂眾人，精進之行未曾動轉，一心之行意行常達，智慧之行以聖眼睹，慈心之行忍一切苦，悲心之行等意眾生，喜心之行以法開化，護心之行安慰一切，神通之行六通以達，惟空之行無恚害心，消滅之行度諸群黎，四恩之行合聚救人，博聞之行從受成道，不起之行而觀自然，道品之行不獲有為，本無之行無罪福報，緣起之行了知無明明不可盡，眾勞之行解人物自然，諸法之行了空見慧得平等覺，伏魔之行無能傾動，三界之場雖處不墮，師子之行善勝無畏，力無懼行所向無畏；三達之行無有掛礙，一心覺場大智普具，教一切行無所不周；化六十二見行濟眾羅網，九十六徑誨入一道。

「如是日王！菩薩以應斯行則順道行，已順道行則應大慈，已順大慈則應大悲，已順大悲則應大鎧，已順大鎧則師子吼，已師子吼則應化幻，已順化幻則入五道，已順五道則隨時入，已隨時入無所不變，已在所變無去無來。度無所度凈無

【現代漢語翻譯】 現代漢語譯本 王（指國王或統治者）說：『一切三界（欲界、色界、無色界）所感受到的形貌都源於心意，心意本身沒有固定的形狀，但能創造各種事物，並隨著行為而顯現。無論是豪門貴族還是貧苦百姓，最終都歸於無常，就像水泡一樣，瞬間產生又迅速破滅，世間萬物皆是如此！應當相通道德才是真正可以依靠的，其他都不可依賴。拋棄各種雜亂的行為，奉行佛法。什麼是佛法呢？無生之行，去除一切生滅的念頭；真諦之行，所存留的是殊勝的智慧；入道之行，不會迷失正道；佈施之行，不求回報；持戒之行，普遍獲得各種願望；忍辱之行，不會擾亂他人；精進之行，從不懈怠；一心之行，意念常能通達；智慧之行，用聖人的眼光去看待事物；慈心之行，能忍受一切痛苦；悲心之行，平等對待一切眾生；喜心之行，用佛法開導眾生；護心之行，安慰一切眾生；神通之行，達到六種神通；惟空之行，沒有嗔恨和傷害之心；消滅之行，度化各種眾生；四恩之行，聚集力量救助他人；博聞之行，通過聽聞佛法而成就道業；不起之行，在不執著的狀態下觀察自然；道品之行，不追求有為的功德；本無之行，沒有罪惡和福報的束縛；緣起之行，了知萬法皆是因緣和合而生，沒有實在的自性，明明瞭了卻又無法窮盡；眾勞之行，理解人與萬物的自然規律；諸法之行，了悟諸法皆空，以智慧獲得平等覺悟；伏魔之行，沒有任何力量可以動搖；三界之場，雖然身處三界之中，卻不被三界所束縛；師子之行，善於戰勝一切，無所畏懼；力無懼行，所向披靡，無所畏懼；三達之行，沒有任何障礙；一心覺場，具備廣大的智慧；教一切行，教化一切眾生，無所不周；化六十二見行，救濟眾生脫離各種錯誤的見解；九十六徑，引導眾生進入唯一的正道。』

『如是，日王（對國王的稱呼）！菩薩應當按照這些修行，才能順應正道；已經順應正道，就應當發起大慈之心；已經發起大慈之心，就應當發起大悲之心；已經發起大悲之心，就應當披上精進的鎧甲；已經披上精進的鎧甲，就應當發出獅子吼（比喻說法無畏）；已經發出獅子吼，就應當運用化現神通；已經運用化現神通，就應當進入五道（地獄、餓鬼、畜生、人、天）；已經進入五道，就應當隨時隨地進入；已經隨時隨地進入，就沒有什麼不能變化的；已經在所變化之中，就沒有來去之分。度化眾生卻不執著于度化，清凈自身卻不執著于清凈。』

【English Translation】 English version The King said: 'All forms and appearances perceived in the three realms (desire realm, form realm, formless realm) originate from the mind. The mind itself is formless, yet it creates all things and manifests according to actions. Whether noble or humble, rich or poor, all eventually return to impermanence, like a bubble that arises and quickly bursts. All things in the world are like this! One should believe that morality is truly reliable and can be relied upon; nothing else is dependable. Abandon all miscellaneous practices and adhere to the practice of Dharma. What is the practice of Dharma? The practice of non-birth, eliminating all thoughts of arising and ceasing; the practice of true reality, cherishing the supreme wisdom; the practice of entering the path, never losing the right path; the practice of giving, without expecting anything in return; the practice of upholding precepts, universally obtaining all wishes; the practice of patience, not disturbing others; the practice of diligence, never being lazy; the practice of one-mindedness, the mind always reaching its goal; the practice of wisdom, seeing things with the eyes of a sage; the practice of loving-kindness, enduring all suffering; the practice of compassion, treating all beings equally; the practice of joy, enlightening beings with the Dharma; the practice of protecting the mind, comforting all beings; the practice of supernatural powers, attaining the six supernatural powers; the practice of emptiness, without hatred or harm; the practice of extinction, liberating all beings; the practice of the four kindnesses, gathering strength to save others; the practice of extensive learning, attaining enlightenment through hearing the Dharma; the practice of non-arising, observing nature without attachment; the practice of the path factors, not seeking conditioned merits; the practice of original non-existence, without the bondage of sin and merit; the practice of dependent origination, understanding that all phenomena arise from causes and conditions, without inherent self-nature, clearly understanding yet unable to exhaust; the practice of all labors, understanding the natural laws of humans and all things; the practice of all dharmas, realizing the emptiness of all dharmas, attaining equal enlightenment with wisdom; the practice of subduing demons, no power can shake it; the field of the three realms, although being in the three realms, not being bound by the three realms; the practice of the lion, being good at overcoming everything, fearless; the practice of fearless power, being invincible, fearless; the practice of the three insights, without any obstacles; the field of one-minded enlightenment, possessing great wisdom; teaching all practices, teaching all beings, all-encompassing; transforming the sixty-two views, saving beings from various wrong views; ninety-six paths, guiding beings into the one true path.'

'Thus, O King (addressing the king)! A Bodhisattva should practice these, then he will be in accordance with the right path; having been in accordance with the right path, he should generate great loving-kindness; having generated great loving-kindness, he should generate great compassion; having generated great compassion, he should put on the armor of diligence; having put on the armor of diligence, he should roar like a lion (metaphor for fearless speech); having roared like a lion, he should use the power of transformation; having used the power of transformation, he should enter the five paths (hell, hungry ghosts, animals, humans, gods); having entered the five paths, he should enter at any time and any place; having entered at any time and any place, there is nothing that cannot be transformed; having been in the transformation, there is no coming or going. Liberating beings without being attached to liberation, purifying oneself without being attached to purification.'

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所凈，明無所明覺無所覺，乃為正覺。」

佛告日王：「欲達去來今現在事，十方諸佛法身平等，常當信樂分別此義；欲知生死十二因緣所從興發三趣之患、五蓋之覆，當解此義信奉行之；欲了十二部經典之要，開三達教越於三脫至三達智，當解斯義。猶郡國縣邑、丘聚村落、百穀草木藥果之樹，皆因地生。菩薩入斯慧無所不化，皆成立之至於無上正真之道，聲聞緣覺皆依因之。」

佛說是時，日天王王后太子眷屬諸天，其心自然皆得不起法忍，十億天人發無上正真道意。

於時，世尊即從座起而立空中，與無央數百千之眾眷屬圍繞，以偈頌曰：

「天人不解了，　　從來難計量； 　迷惑於五趣，　　如魚著鉤餌。 　三界猶如幻，　　恍惚不見處； 　生者不自覺，　　為意識所使。 　墮於四顛倒，　　甚可愍哀憐； 　自計身有常，　　不信于道真。 　一切從空生，　　反惡聞空慧； 　如人從親生，　　更不孝父母。 　𤠾者化為虎，　　不覺為人時； 　尋還害家中，　　不別其親疏。 　人本從空生，　　憎無亦如是！ 　迷亂于陰入，　　猶醉者裸馳。 　𤠾者變為人，　　乃識家親屬； 　已分別本無，　　乃解一切空。 　空者不念空，　　空亦不見空； 　已達無所生

【現代漢語翻譯】 現代漢語譯本： 『所凈，明無所明覺無所覺，乃為正覺。』

佛告訴日王（Rì Wáng）說：『想要通達過去、未來、現在的事情，十方諸佛的法身平等無二，應當常常信奉和理解這個道理；想要知道生死輪迴的十二因緣從何處興起，三惡道的苦患、五蓋的遮蔽，應當理解這個道理並信奉實行；想要了解十二部經典的要義，開啟三達的教誨，超越三種解脫，達到三達的智慧，應當理解這個道理。』 就像郡國縣邑、丘聚村落，各種穀物草木藥果樹木，都因土地而生長。菩薩進入這種智慧，沒有什麼不能教化的，都能成就他們達到無上正真之道，聲聞、緣覺都依靠它。

佛說這些話的時候，日天王（Rì Tiānwáng）、王后、太子、眷屬以及諸天，他們的心自然都得到了不起法忍，十億天人發起了無上正真道意。

這時，世尊就從座位上站起來，立於空中，與無數百千的眷屬圍繞，用偈頌說道：

『天人不能理解， 從來難以衡量； 迷惑於五趣之中， 如同魚兒被魚鉤魚餌所迷惑。 三界猶如幻象， 恍惚難以見到實處； 眾生在生死中不自覺悟， 被意識所驅使。 墮落於四種顛倒之中， 實在令人憐憫哀嘆； 自以為身體是永恒的， 不相信真理。 一切都從空性中產生， 反而厭惡聽聞空性的智慧； 如同人從父母所生， 反而不孝順父母。 瘋狂的人變化成老虎， 不記得自己是人的時候； 轉而傷害自己的家人， 不分辨親疏。 人本來是從空性中產生， 憎恨空性也是這樣！ 迷惑于陰入之中， 就像醉酒的人裸奔。 瘋狂的人變回人， 才認識自己的家人親屬； 已經分別了本來的空性， 才能理解一切皆空。 證悟空性的人不執著于空性， 空性之中也見不到空性； 已經通達了無所生。』

【English Translation】 English version: 『That which is purified, where clarity is without clarity and awareness is without awareness, is called Right Awakening.』

The Buddha told Rì Wáng (Sun King): 『If you wish to understand the events of the past, future, and present, and the Dharma-body of all Buddhas in the ten directions as equal, you should always believe in and discern this meaning; if you wish to know from where the twelve links of dependent origination of birth and death arise, the suffering of the three realms, and the covering of the five hindrances, you should understand this meaning, believe in it, and practice it; if you wish to understand the essence of the twelve divisions of scriptures, open the teaching of the three insights, transcend the three liberations, and attain the wisdom of the three insights, you should understand this meaning.』 Just as counties, cities, hills, villages, hundreds of grains, grasses, trees, medicinal fruits, and trees all grow from the earth. When a Bodhisattva enters this wisdom, there is nothing that cannot be transformed, and all are established to reach the unsurpassed, right, and true path, and Śrāvakas (Voice-hearers) and Pratyekabuddhas (Solitary Buddhas) all rely on it.

When the Buddha spoke these words, Rì Tiānwáng (Sun Heavenly King), the queen, the prince, the retinue, and all the devas (gods), their minds naturally attained the Dharma-acceptance of non-arising, and ten billion devas generated the intention for the unsurpassed, right, and true path.

At that time, the World-Honored One immediately rose from his seat and stood in the air, surrounded by countless hundreds of thousands of retinue members, and spoke in verse:

『Devas and humans do not understand, It has always been difficult to measure; Deluded in the five realms, Like fish caught on a hook. The three realms are like illusions, Vague and hard to see; Those who are born are not aware, Driven by consciousness. Fallen into the four inversions, How pitiful and lamentable; They think their bodies are permanent, And do not believe in the truth of the path. Everything arises from emptiness, But they hate to hear the wisdom of emptiness; Like children born from their parents, Yet they are not filial to their parents. A madman turns into a tiger, Not remembering when he was human; Then harms his own family, Not distinguishing between relatives and strangers. Humans are originally born from emptiness, Hating emptiness is also like this! Deluded by the sense bases, Like a drunken man running naked. A madman turns back into a human, Then recognizes his family and relatives; Having distinguished the original emptiness, Then understands that all is empty. One who realizes emptiness does not cling to emptiness, In emptiness, emptiness is not seen; Having understood that nothing is born.』

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，　　乃能解自然。 　欲求菩薩行，　　度脫眾生類； 　當了一切法，　　自然如幻化。 　分別斯慧已！　　周旋不以難； 　則深入微妙，　　權慧開度人。」

佛說是時，無數億天虛空諸神，皆發無上正真道意，不可稱計菩薩得不起法忍，佛還維耶離㮈氏樹園。

爾時，城中有大長者名曰解法度——供養先佛無數百千，殖眾德本不可稱限，稽首諸佛禮敬難量，咨受法言，于無上正真道意志不退轉，不起法忍出於智慧，所度無極善權所濟不可計議——與眷屬俱來詣佛所，稽首畢一面坐，叉手白佛：「供養世尊得何功德？」

佛告長者：「奉華散佛，生生端正，衣飯自然；燒香芬熏，身體香潔名德遠聞；其然燈者，天眼明慧不處窈冥；幢幡施者，所在富樂財寶無限；上繒蓋者，致得屋宅覆蓋不露；音樂倡伎樂佛塔寺及樂一切，得天耳徹聽；履屣車乘施者得輕舉能飛；一心向佛得知宿命；慈察眾生知一切心；以法施與得諸漏盡；以食施與常值法會；以衣施與得三十二相八十種好。我滅度后其有供養形像舍利，德皆如是！稍稍順法，因斯得度無為之道。」

解法長者復白佛言：「寧有供養殊過於斯華香幡蓋、伎樂、履屣車乘、飯食衣服者乎？」

佛言：「有。」

又問：「何

【現代漢語翻譯】 現代漢語譯本：

才能理解自然規律。 想要修菩薩行，度脫各種眾生； 應當明瞭一切法，自然如夢幻泡影。 分別了這種智慧！周旋世間就不覺得困難； 就能深入微妙之境，用權巧智慧開導救度他人。

佛陀宣說此法時，無數億天界的虛空諸神，都發起了無上正真道意（anuttara-samyak-sambodhi-citta，無上正等正覺之心），不可計數的菩薩獲得了不起法忍（anutpattika-dharma-kshanti，對諸法不生不滅的體悟），佛陀回到了維耶離（Vaishali）的㮈氏樹園（Narikela-vana）。

當時，城中有一位大長者名叫解法度（Vimukti-dharma）——他曾供養過無數百千尊先佛，種植了不可稱量的眾多德本，稽首諸佛，禮敬之情難以衡量，請教並接受佛法教言，對於無上正真道意志堅定不退轉，證得不起法忍，生出智慧，所度化的眾生沒有窮盡，用善巧方便救濟的眾生不可計數——他與眷屬一同來到佛陀處所，稽首完畢后在一旁坐下，合掌稟告佛陀：『供養世尊能獲得什麼功德？』

佛陀告訴長者：『用鮮花供養佛陀，生生世世相貌端正，衣食自然豐足；焚燒香料，芬芳薰染，身體香潔，美名遠揚；點燈的人，能獲得天眼明慧，不會身處黑暗之中；佈施幢幡的人，所到之處都富足快樂，財寶無量；用上等繒蓋供養佛陀的人，能得到房屋覆蓋，免受風吹雨淋；用音樂歌舞伎樂供養佛塔寺廟以及一切（佛事活動），能得到天耳，徹聽一切聲音；佈施鞋子和車乘的人，能得到輕身飛行的能力；一心向佛的人，能得知宿命；用慈悲之心觀察眾生，能知曉一切眾生的心念；用法佈施，能得到諸漏皆盡；用食物佈施，常能遇到佛法集會；用衣服佈施，能得到三十二相和八十種好。我滅度之後，如果有人供養我的形像和舍利，功德都像這樣！只要稍稍順應佛法，就能因此得到解脫，證得無為之道。』

解法長者再次稟告佛陀：『有沒有比用鮮花香幡蓋、伎樂、鞋子車乘、飯食衣服供養更為殊勝的供養呢？』

佛陀說：『有。』

長者又問：『是什麼呢？』

【English Translation】 English version:

Then one can understand nature. If you wish to practice the Bodhisattva path, to deliver all sentient beings; You should understand all dharmas, as naturally illusory and transformative. Having discerned this wisdom! To navigate the world is not difficult; Then one can deeply enter the subtle and wonderful, using skillful wisdom to enlighten and deliver people.

When the Buddha spoke these words, countless billions of heavenly beings and space deities all generated the unsurpassed, right, and true intention of enlightenment (anuttara-samyak-sambodhi-citta), and countless Bodhisattvas attained the forbearance of the non-arising of dharmas (anutpattika-dharma-kshanti). The Buddha then returned to the Narikela-vana (Narikela-vana) in Vaishali (Vaishali).

At that time, in the city, there was a great elder named Vimukti-dharma (Vimukti-dharma) – he had made offerings to countless hundreds of thousands of past Buddhas, cultivated immeasurable roots of virtue, bowed his head to all Buddhas, paid homage beyond measure, inquired and received the Dharma teachings, and his will for the unsurpassed, right, and true path of enlightenment was unwavering. He attained the forbearance of the non-arising of dharmas, and from this arose wisdom. The beings he delivered were without limit, and the skillful means he used to aid others were beyond calculation – he came with his family to the Buddha's place, bowed his head, and sat to one side, clasping his hands and saying to the Buddha: 'What merit does one gain from making offerings to the World-Honored One?'

The Buddha told the elder: 'Offering flowers to the Buddha results in handsome features in every life, with clothing and food appearing naturally; burning incense results in a fragrant body and a reputation that spreads far and wide; those who light lamps gain clear vision and wisdom, and will not dwell in darkness; those who offer banners and streamers will be wealthy and happy wherever they go, with limitless treasures; those who offer fine silk canopies will obtain houses that provide shelter from the elements; those who offer music, songs, and entertainment to Buddha's stupas and temples, and all (Buddhist activities), will gain heavenly ears that can hear everything; those who offer shoes and vehicles will gain the ability to fly lightly; those who single-mindedly turn to the Buddha will know their past lives; those who observe sentient beings with compassion will know the minds of all beings; those who give the Dharma will attain the exhaustion of all outflows; those who give food will always encounter Dharma assemblies; those who give clothing will attain the thirty-two marks and eighty minor characteristics. After my parinirvana, if there are those who make offerings to my images and relics, their merit will be the same! By gradually conforming to the Dharma, one can attain liberation and realize the unconditioned path.'

The elder Vimukti-dharma again said to the Buddha: 'Is there any offering more excellent than offering flowers, incense, banners, canopies, music, shoes, vehicles, food, and clothing?'

The Buddha said: 'Yes.'

He then asked: 'What is it?'

---

所是？」

佛言：「發菩薩意哀念一切，終始之患欲令濟度，大慈大悲不厭生死，求諸總持三藏之奧，優奧難量無極之慧，平滅三塗導以三寶，分別于空無相無愿，超三脫門得三達智，睹人根本本無處所因緣而生，觀一切法亦無去來，六情自然如水上沫，四諦無諦譬如野馬，了本無已乃為正諦，慈悲喜護佈施以法，仁愛眾生勸益群黎，等利一切，六度無極善權方便，隨順而化不惡生死；又如飛鳥飛行空中樂於終始，譬如華果苑園流泉戲廬，不違大聖真妙之海，不畏四魔，降伏眾邪六十二見，化發九十六種諸徑之惑，舍聲聞緣覺之行，知無我無人無壽無命，遵修正真無上大道，斯供最勝。

「自觀己身如幻化耳，十二因緣了無端緒。所以者何？本無有癡緣對而興，從癡致行；從行致識；從識致名色；從名色致六入；從六入致習；從習致痛；從痛致愛；從愛致取；從取致有；從有致生；從生致死；從死致憂；從憂戚悲感不可意惱。了知本無尚無有癡，何有行識名色六入習痛愛取有生老死憂悲之患？永無有也。諸緣悉除，不住三界不樂泥洹，無大道念無小道想，游生老死。譬如日月不出不入，於世間人有出有入。菩薩如是！開化一切現生三界，說三乘教便現滅度，於一切人見諸生滅，于菩薩法無有生滅。是供養

【現代漢語翻譯】 現代漢語譯本： 『什麼是（最殊勝的供養）？』

佛說：『發起菩薩心，哀憐一切眾生，想要救度他們脫離生死輪迴的苦難，以大慈大悲之心不厭棄生死，尋求諸總持（Dharani，總攝憶持）和三藏（Tripitaka，經、律、論）的奧義，具備優勝、奧妙、難以衡量、無邊無際的智慧，平息三塗（地獄、餓鬼、畜生）的苦難，以三寶（佛、法、僧）引導眾生，分別空（Sunyata，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿），超越三脫門（三解脫門），獲得三達智（三明），觀察眾生的根本，明白根本本無處所，皆是因緣而生，觀察一切法也沒有來去，六情（眼、耳、鼻、舌、身、意）自然如水上浮沫，四諦（苦、集、滅、道）無諦，譬如野馬（海市蜃樓），明白萬法本無，才是真正的真諦，以慈悲喜捨之心佈施，以佛法教化，仁愛眾生，勸導利益大眾，平等利益一切眾生，行六度（六波羅蜜）而無止境，善用權巧方便，隨順眾生而教化，不厭惡生死；又如飛鳥飛行於空中，樂於有始有終，譬如華果苑園、流泉戲廬，不違背大聖真妙的智慧之海，不畏懼四魔（煩惱魔、五陰魔、死魔、天魔），降伏各種邪說和六十二見（六十二種邪見），化解九十六種外道的迷惑，捨棄聲聞（Sravaka，阿羅漢）和緣覺（Pratyekabuddha，辟支佛）的修行，了知無我、無人、無壽者、無命者，遵循修正真實無上的大道，這就是最殊勝的供養。

『自己觀察自身如幻化一般，十二因緣（十二緣起）沒有開端。為什麼這麼說呢？根本沒有愚癡，因緣相對而生起，從愚癡導致行；從行導致識；從識導致名色；從名色導致六入；從六入導致觸；從觸導致受；從受導致愛；從愛導致取；從取導致有；從有導致生；從生導致死；從死導致憂愁；從憂愁導致悲傷、感嘆、不如意的煩惱。了知根本沒有，尚且沒有愚癡，哪裡會有行、識、名色、六入、觸、受、愛、取、有、生、老、死、憂愁悲傷的苦難？永遠也不會有。各種因緣全部消除，不住於三界（欲界、色界、無色界），不樂於涅槃（Nirvana，寂滅），沒有修大道的念頭，也沒有修小道的想法，遊離于生老病死之外。譬如日月不出不入，但在世間人看來有出有入。菩薩也是這樣！開化一切眾生，示現生於三界，宣說三乘（聲聞乘、緣覺乘、菩薩乘）的教法，便示現滅度，在一切人看來有生有滅，但在菩薩的法中沒有生滅。這就是供養。』

【English Translation】 English version: 『What is it?』

The Buddha said: 『It is to generate the Bodhisattva mind, to have compassion for all beings, desiring to deliver them from the suffering of birth and death, with great compassion and pity, not being weary of birth and death, seeking the profound meanings of all Dharani (總攝憶持) and the Tripitaka (經、律、論), possessing superior, profound, immeasurable, and boundless wisdom, pacifying the suffering of the three evil realms (地獄、餓鬼、畜生), guiding beings with the Three Jewels (佛、法、僧), distinguishing emptiness (Sunyata, 空性), signlessness (Animitta, 無相), and wishlessness (Apranihita, 無愿), transcending the three doors of liberation, attaining the three kinds of knowledge, observing the root of beings, understanding that the root has no place, arising from conditions, observing that all dharmas have no coming or going, the six senses (眼、耳、鼻、舌、身、意) are naturally like foam on water, the Four Noble Truths (苦、集、滅、道) are not true, like a mirage, understanding that all dharmas are fundamentally non-existent, this is the true truth, giving with compassion, joy, and equanimity, teaching with the Dharma, being benevolent and loving to all beings, encouraging and benefiting the masses, equally benefiting all, practicing the Six Perfections (六波羅蜜) without end, skillfully using expedient means, adapting to beings and transforming them, not disliking birth and death; it is like a bird flying in the sky, enjoying the beginning and the end, like flower and fruit gardens, flowing springs and playhouses, not deviating from the great sage's true and wonderful ocean of wisdom, not fearing the four maras (煩惱魔、五陰魔、死魔、天魔), subduing all heresies and the sixty-two views (六十二種邪見), resolving the delusions of the ninety-six kinds of external paths, abandoning the practices of Sravakas (聲聞，阿羅漢) and Pratyekabuddhas (緣覺，辟支佛), knowing that there is no self, no person, no lifespan, no life, following and correcting the true and supreme great path, this is the most supreme offering.』

『Observing oneself as if one were an illusion, the twelve links of dependent origination (十二緣起) have no beginning. Why is this? Fundamentally, there is no ignorance, arising from conditions, from ignorance comes action; from action comes consciousness; from consciousness comes name and form; from name and form come the six entrances; from the six entrances comes contact; from contact comes feeling; from feeling comes craving; from craving comes grasping; from grasping comes becoming; from becoming comes birth; from birth comes death; from death comes sorrow; from sorrow comes grief, lamentation, unpleasant suffering. Knowing that fundamentally there is nothing, there is not even ignorance, how can there be the suffering of action, consciousness, name and form, the six entrances, contact, feeling, craving, grasping, becoming, birth, old age, death, sorrow, and grief? There will never be. All conditions are eliminated, not dwelling in the three realms (欲界、色界、無色界), not delighting in Nirvana (寂滅), having no thought of cultivating the great path, nor the idea of cultivating the small path, wandering beyond birth, old age, sickness, and death. It is like the sun and moon not going out or coming in, but to the people of the world, there is going out and coming in. Bodhisattvas are like this! Enlightening all beings, manifesting birth in the three realms, proclaiming the teachings of the three vehicles (聲聞乘、緣覺乘、菩薩乘), then manifesting extinction, to all people, there is seeing birth and extinction, but in the Dharma of the Bodhisattva, there is no birth or extinction. This is offering.』

---

者，最為殊勝、為尊為上，無極無底之供養也。」

佛說是時，十萬天人皆發無上正真道意，解法長者及諸眷屬，皆立不退轉不起法忍。

於是調意菩薩白佛言：「何謂為調？何謂為寶？」佛言：「若有罵詈撾捶咒詛，心無有異；毀辱輕慢陵侮唾賤，心無有異；若稱譽恭順宣揚功德，心無有異；若稽首歸命跪拜尊敬，心無有異；設以天福轉輪豪聖愛慾之樂以勸示之，心無有異；假以地獄餓鬼畜生災怪恐逼，心無有異；知命非常苦空非身示以勛，之心無有異；若以聲聞緣覺之法用誘進之，心無有異；假以菩薩空無之慧大乘化之，心無有異，是則謂調。

「何謂為寶？」佛言：「發菩薩心欲度一切，斯則寶也；尊敬于佛不隨外道，斯則寶也；解經順教不逆大化，斯則寶也；謙敬眾僧及於聖眾，斯則寶也；佈施一切無所悕望，斯則寶也；奉戒順禁發菩薩愿，斯則寶也；忍辱之力伏意不亂，斯則寶也；精進恪勤修道務本，斯則寶也；一心行定正不邪迷，斯則寶也；智慧幽微不墮六衰，斯則寶也；善權方便各得其所，斯則寶也；慈心弘普志不纖介，斯則寶也；常懷悲愍矜哀危厄，斯則寶也；安和喜悅不忻不戚，斯則寶也；擁護一切無不救度，斯則寶也；以法施與不道不俗，斯則寶也；撫育眾生無所愛惡，斯則

【現代漢語翻譯】 現代漢語譯本： 『這，是最為殊勝、最為尊貴、最為至上的，無邊無際的供養啊。』

佛陀說完這些話的時候，十萬天人都發起了無上正等正覺之心，解法長者和他的所有眷屬，都證得了不退轉的境界，獲得了不起法忍。

於是調意菩薩問佛說：『什麼叫做『調』？什麼叫做『寶』？』 佛說：『如果有人謾罵、毆打、詛咒，內心沒有變化；如果有人詆譭、侮辱、輕慢、欺凌、唾棄，內心沒有變化；如果有人稱讚、恭敬、宣揚功德，內心沒有變化；如果有人叩頭、歸命、跪拜、尊敬，內心沒有變化；即使用天上的福報、轉輪聖王的尊貴、世俗享樂的愛慾來勸誘，內心沒有變化；即使用地獄、餓鬼、畜生的災難、怪異、恐怖來逼迫，內心沒有變化；明白生命無常、痛苦空虛、沒有自我的道理，內心沒有變化；如果用聲聞乘、緣覺乘的法門來誘導，內心沒有變化；即使用菩薩的空性智慧、大乘佛法來教化，內心沒有變化，這就叫做『調』。

『什麼叫做『寶』？』 佛說：『發起菩薩心，想要度化一切眾生，這就是寶；尊敬佛陀，不隨從外道，這就是寶；理解經義，順從教導，不違背大乘教化，這就是寶；謙虛恭敬僧眾以及聖賢大眾，這就是寶；佈施一切，不求回報，這就是寶；奉行戒律，遵守禁戒，發起菩薩的誓願，這就是寶；以忍辱的力量，降伏妄念，不被擾亂，這就是寶；精進勤勉，修習佛道，致力於根本，這就是寶；一心禪定，正而不邪，不入迷途，這就是寶；智慧深邃微妙，不墮入六衰，這就是寶；善巧方便，使一切眾生各得其所，這就是寶；慈悲之心廣大普及，心志不狹隘，這就是寶；常常懷有悲憫之心，憐憫救濟危難困厄，這就是寶；安詳平和，喜悅快樂，不欣喜也不憂愁，這就是寶；擁護一切眾生，沒有不救度的，這就是寶；用佛法來施捨，不落入世俗的邪道，這就是寶；撫養教育眾生，沒有愛憎分別，這就是寶；』

【English Translation】 English version: 'This is the most supreme, the most honored, the most exalted, the boundless and bottomless offering.'

When the Buddha spoke these words, ten thousand devas (heavenly beings) all generated the unsurpassed, right and true mind of enlightenment, and the elder Jie Fa (Understanding the Dharma) and all his family members attained the state of non-retrogression and the patience with the non-arising of phenomena (anutpattika-dharma-kshanti).

Then, the Bodhisattva Tiao Yi (Taming the Mind) asked the Buddha, 'What is meant by 'taming'? What is meant by 'treasure'?' The Buddha said, 'If someone scolds, beats, or curses you, your mind does not change; if someone slanders, insults, belittles, humiliates, or spits on you, your mind does not change; if someone praises, respects, and proclaims your merits, your mind does not change; if someone bows, takes refuge, kneels, and reveres you, your mind does not change; even if they try to persuade you with the blessings of heaven, the pleasures of a Chakravartin (wheel-turning king), or the joys of worldly desires, your mind does not change; even if they threaten you with the calamities, strange occurrences, and terrors of hell, hungry ghosts, and animals, your mind does not change; understanding the impermanence of life, the suffering and emptiness, and the non-self nature, your mind does not change; if they try to entice you with the teachings of the Sravakas (voice-hearers) and Pratyekabuddhas (solitary realizers), your mind does not change; even if they try to transform you with the wisdom of emptiness of the Bodhisattvas and the teachings of the Mahayana (Great Vehicle), your mind does not change, this is called 'taming'.

'What is meant by 'treasure'?' The Buddha said, 'Generating the Bodhicitta (mind of enlightenment), desiring to liberate all beings, this is a treasure; respecting the Buddha and not following external paths, this is a treasure; understanding the sutras and following the teachings, not opposing the great transformation, this is a treasure; being humble and respectful to the Sangha (community) and the noble assembly, this is a treasure; giving to all without expecting anything in return, this is a treasure; upholding the precepts and following the prohibitions, making the vows of a Bodhisattva, this is a treasure; the power of patience, subduing the mind and not being disturbed, this is a treasure; diligently and earnestly cultivating the path and focusing on the root, this is a treasure; single-mindedly practicing samadhi (concentration), being righteous and not deviating, not falling into delusion, this is a treasure; wisdom that is profound and subtle, not falling into the six declines, this is a treasure; skillful means, enabling all beings to obtain what they need, this is a treasure; a compassionate heart that is vast and universal, with a will that is not narrow-minded, this is a treasure; always cherishing compassion, pitying and rescuing those in danger and distress, this is a treasure; being peaceful and joyful, neither rejoicing nor grieving, this is a treasure; protecting all beings, without failing to rescue them, this is a treasure; giving the Dharma (teachings) without being worldly or vulgar, this is a treasure; nurturing and educating beings without love or hatred, this is a treasure;'

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寶也；務存長益無所損耗，斯則寶也；等利一切無偏邪意，斯則寶也；常執謙沖未嘗慢恣，斯則寶也；若有罵詈而不結恨，斯則寶也；假使撾捶計若無身，斯則寶也；設使怒害以仁惻報，斯則寶也；如令輕易不念其惡，斯則寶也；解知非身不計吾我，斯則寶也；了一切苦不樂放逸，斯則寶也；物非我有無色眩惑，斯則寶也；舍聲聞行不為緣覺，斯則寶也；尚修神化於五至六，斯則寶也；釋六十二不墮邪見，斯則寶也；不安泥洹不危生死，斯則寶也；常以大法開化未聞，斯則寶也；為一切人示現法橋救攝諸厄，斯則寶也；解三界空一切自然，斯則寶也。」

蓮花凈菩薩白佛言：「何謂菩薩得至凈行？」

世尊曰：「不為愛慾所點污，斯則清凈；心常光潔不協恚毒，斯則清凈；於三界塵無所染礙，斯則清凈；不僥滅度不忍生死，斯則清凈；不計終始出入無為，斯則清凈；常行大慈不捨大哀，斯則清凈；無大道想無小道求，斯則清凈。」

光英菩薩白佛言：「何因菩薩光耀普照？」

佛言：「然燈廟寺，學問智慧博綜無厭，顯授道明令達真偽，遵習聖典十二部經，度諸有海二六牽連，常志大乘消眾人患至微妙慧，斯則菩薩光耀普照。」

解縛菩薩白佛言：「何緣菩薩解一切縛？」

佛

【現代漢語翻譯】 現代漢語譯本：珍寶是甚麼呢？致力於增長善行而不損耗，這就是珍寶；平等利益一切眾生沒有偏私邪念，這就是珍寶；常懷謙虛恭敬從不傲慢放縱，這就是珍寶；如果有人謾罵也不結下仇恨，這就是珍寶；即使被人毆打也當做沒有發生，這就是珍寶；縱然別人以憤怒加害，也用仁慈惻隱之心回報，這就是珍寶；如果別人輕易冒犯，也不記著他的過錯，這就是珍寶；理解到身體不是真實的，不執著于『我』和『我的』，這就是珍寶；瞭解一切皆苦，不貪圖放逸享樂，這就是珍寶；外物並非我所有，不被外色迷惑，這就是珍寶；捨棄聲聞乘的修行，不追求緣覺乘的境界，這就是珍寶；還修習神通變化，在五種神通上更進一步達到六通，這就是珍寶；擺脫六十二種邪見，不墮入錯誤的知見中，這就是珍寶；不貪戀涅槃的安樂，也不畏懼生死的痛苦，這就是珍寶；常用大法開導化育那些沒有聽聞過佛法的人，這就是珍寶；為一切眾生示現通往解脫的橋樑，救助他們脫離各種苦難，這就是珍寶；理解三界皆空，一切都是自然而然的，這就是珍寶。』

蓮花凈菩薩（Lotus Pure Bodhisattva）對佛說：『菩薩如何才能達到清凈的行為？』

世尊說：『不被愛慾所玷污，這就是清凈；內心常保光明潔凈，不與嗔恚毒害相應，這就是清凈；對於三界中的塵垢沒有染著和障礙，這就是清凈；不貪求快速滅度，也不畏懼忍受生死，這就是清凈；不執著於終始、出入等有為法，安住于無為法中，這就是清凈；常行廣大慈悲，不捨棄廣大的哀憫之心，這就是清凈；沒有追求大道的想法，也沒有尋求小道的念頭，這就是清凈。』

光英菩薩（Light Glory Bodhisattva）對佛說：『菩薩因何能使光芒普照？』

佛說：『在寺廟中點燈，勤奮學習，增長智慧，廣泛學習沒有厭足，清晰地傳授道法，使人明白真偽，遵循學習聖人的經典十二部經，度脫眾生脫離有海中二十六種牽纏，常懷大乘之心，消除眾人的憂患，達到微妙的智慧，這樣菩薩的光芒就能普照。』

解縛菩薩（Unbinding Bodhisattva）對佛說：『菩薩因何能解脫一切束縛？』

佛

【English Translation】 English version: What are treasures? To strive to increase good deeds without diminishing them, this is a treasure; to equally benefit all beings without partiality or evil thoughts, this is a treasure; to always maintain humility and never be arrogant or indulgent, this is a treasure; if someone curses you, do not hold a grudge, this is a treasure; even if someone beats you, treat it as if nothing happened, this is a treasure; even if someone harms you with anger, repay them with kindness and compassion, this is a treasure; if someone easily offends you, do not remember their faults, this is a treasure; to understand that the body is not real and not be attached to 'I' and 'mine', this is a treasure; to understand that all is suffering and not crave indulgence and pleasure, this is a treasure; external things are not mine, and not be deluded by external appearances, this is a treasure; to abandon the practice of the Śrāvakayāna (Voice-Hearer Vehicle) and not seek the state of the Pratyekabuddhayāna (Solitary Realizer Vehicle), this is a treasure; to further cultivate supernatural powers, advancing from the five supernatural powers to the six supernatural powers, this is a treasure; to be free from the sixty-two heretical views and not fall into wrong views, this is a treasure; not to be attached to the bliss of Nirvāṇa and not to fear the suffering of Saṃsāra (cycle of birth and death), this is a treasure; to always use the Great Dharma to enlighten and transform those who have not heard the Buddha's teachings, this is a treasure; to show all beings the bridge to liberation and rescue them from all kinds of suffering, this is a treasure; to understand that the three realms are empty and everything is natural, this is a treasure.'

Lotus Pure Bodhisattva asked the Buddha, 'How does a Bodhisattva attain pure conduct?'

The World-Honored One said, 'Not to be defiled by love and desire, this is purity; to always keep the mind bright and clean, not to be associated with anger and poison, this is purity; to be free from defilement and obstruction in the three realms, this is purity; not to crave quick extinction, nor to fear enduring Saṃsāra (cycle of birth and death), this is purity; not to be attached to the beginning and end, coming and going, and abide in non-action, this is purity; to always practice great compassion and not abandon great pity, this is purity; to have no thought of seeking the Great Path, nor the idea of seeking the Small Path, this is purity.'

Light Glory Bodhisattva asked the Buddha, 'What causes a Bodhisattva to radiate light universally?'

The Buddha said, 'Lighting lamps in temples, diligently studying, increasing wisdom, learning extensively without satiety, clearly transmitting the Dharma, enabling people to understand truth and falsehood, following and studying the twelve divisions of the sacred scriptures, delivering beings from the twenty-six entanglements in the ocean of existence, always cherishing the Mahāyāna (Great Vehicle) mind, eliminating the suffering of all, and attaining subtle wisdom, then the Bodhisattva's light will shine universally.'

Unbinding Bodhisattva asked the Buddha, 'What causes a Bodhisattva to untie all bonds?'

The Buddha

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言：「了三處空，于去來今無所想著三垢則除，分別色空，痛想行識亦復如是！一切本無不著不斷，一無所求亦無所舍，是為菩薩解一切縛。」

寶事菩薩白佛言：「以何為寶？以何為石？」

世尊曰：「歸佛法眾不為非法，棄捨諸徑九十六種，不願聲聞緣覺常志大道，大慈大悲救濟眾生五道之惑，是則為寶。十二因緣所見迷謬，不識大法空無之慧，是則為石。」

恩施菩薩白佛言：「何謂菩薩施恩眾生？」

佛言：「其未發意者皆令發之，其退轉者使不退轉，于諸所生使無所起，其未具足至一生補處，是為菩薩施恩於一切。」

帝天菩薩白佛言：「何謂菩薩能化諸天？」

佛言：「在於欲界現欲無常，譬如人夢示清凈行；在於色界為現大慈菩薩之行；在無色界為現深妙之法，無所依猗，不猗欲界、不猗色界、不猗無色界、不猗小乘、不猗大道。是為菩薩能化諸天。」

水天菩薩白佛言：「何謂菩薩解知本凈？」

世尊告曰：「菩薩了知，一切諸法如幻如化，一切本無。譬如水原，本初清凈無有垢濁。所以者何？水適定住則清如故。以了本無便逮法身。」

大導師菩薩白佛言：「何謂菩薩為一切導？」

世尊告曰：「見慳貪者導令佈施，放逸者導令護

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戒，恚怒者導令忍辱，懈怠者導令精進，亂意者導令一心，愚冥者導令智慧，其無道心者導之大乘，是為菩薩為一切導。」

龍施菩薩白佛言：「何謂菩薩不惜身命？」

世尊告曰：「菩薩觀世所有非常苦空非身，我不有身身非我有，一切如影因形而現，生死如是從心而成。了一切空皆無所求吾我自然，吾我自然生死自然，生死自然泥洹自然，泥洹自然大道自然，是為菩薩不惜身命。」

爾時梵天白佛言：「甚哉法之大也，誠難值遇，從無數劫積行累德，乃彷彿聞音，幸遭大聖得聞斯法。供養菩薩正典要妙之化深邃之義，已奉屢聽解達是法故，使彼人依行六號，其聞斯經為已見佛耳！

「聆妙慧供奉聖眾，濟天路、拔三趣，使發無上正真道意，體解三脫不廢三達，雖未至道其德漸增。如月初生，如師子子無所畏難自在由己，諸天龍神悉衛護之，眾魔邪惡自然為伏，所在州城郡國縣邑莫不敬重，出入應節十方諸佛威神化祐。」

於時，四天王白佛言：「快哉甚善，大聖洪恩現神濁世，令我之等得覲安住遇斯妙化。菩薩純慧如天中天，有人發行入于大海，獲如意珠為一切愿，其人欣豫豈可訾量！我等如是，詣斯大會瞻戴慈澤，聽受甘露菩薩景則，猶入大海得茲寶珠，當以宣佈顯示同志為菩

【現代漢語翻譯】 現代漢語譯本：持戒者，引導嗔怒之人修習忍辱；引導懈怠之人修習精進；引導心意散亂之人修習一心；引導愚昧昏暗之人修習智慧；對於沒有道心的人，引導他們進入大乘佛法。這就是菩薩作為一切眾生的導師。

龍施菩薩（Naga-datta Bodhisattva）對佛說：『什麼是菩薩不惜身命（not cherishing body and life）？』

世尊（The Blessed One）告訴他：『菩薩觀察世間所有事物都是無常（impermanent）、苦（suffering）、空的（empty），沒有真實自我的。我並不擁有身體，身體也不是我所擁有的，一切都像影子一樣，因形體而顯現，生死輪迴也是這樣從心中產生。徹底明瞭一切皆空，就沒有任何追求，吾我自然消亡，吾我自然消亡，生死自然消亡，生死自然消亡，最終涅槃（Nirvana）自然顯現，涅槃自然顯現，最終通往大道的道路自然顯現，這就是菩薩不惜身命。』

這時，梵天（Brahma）對佛說：『佛法真是太偉大了！實在難以值遇，要從無數劫以來積累善行功德，才能彷彿聽到佛法的聲音，有幸遇到大聖（Great Sage）才能聽聞這樣的佛法。供養菩薩的正典，其中精妙的教化和深邃的意義，我已經多次聽聞並理解通達，所以那些人依照此法修行六度，聽聞此經就如同已經見到了佛一樣！』

『聽聞微妙的智慧，供奉聖眾，救濟眾生脫離天道之路，拔除三惡道（three evil realms）的痛苦，使他們發起無上正真道意（unsurpassed perfect enlightenment），體悟理解三解脫門（three doors of liberation），不捨棄三達（three kinds of knowledge），即使尚未證得大道，他們的功德也會逐漸增長。就像初生的月亮，又像幼小的獅子一樣無所畏懼，自在由己，諸天龍神（Devas and Nagas）都會衛護他們，各種魔障邪惡自然會被降伏，他們所在的州城郡國縣邑沒有不敬重他們的，他們的出入都應合時節，十方諸佛（Buddhas of the ten directions）的威神都會化解並保佑他們。』

這時，四天王（Four Heavenly Kings）對佛說：『太好了，真是太好了！大聖的洪恩在污濁的世間顯現神蹟，使我們能夠覲見安住，遇到這樣微妙的教化。菩薩的純凈智慧就像天中之天一樣，有人發心進入大海，獲得如意寶珠（wish-fulfilling jewel），滿足一切願望，那個人欣喜愉悅的心情怎麼可以估量！我們也是這樣，來到這個大會，瞻仰慈悲的光澤，聽受甘露般的佛法，菩薩的德行就像進入大海得到了寶珠一樣，應當將此法宣佈顯示給志同道合的人，作為他們的榜樣。』

【English Translation】 English version: 'The one who upholds precepts guides the angry to practice forbearance; guides the lazy to practice diligence; guides the distracted to practice one-pointedness of mind; guides the ignorant to practice wisdom; and guides those without the aspiration for enlightenment to the Great Vehicle. This is the Bodhisattva as the guide for all beings.'

Naga-datta Bodhisattva said to the Buddha: 'What is meant by a Bodhisattva not cherishing body and life?'

The Blessed One replied: 'The Bodhisattva observes that all things in the world are impermanent, suffering, empty, and without a true self. I do not possess the body, and the body is not mine. Everything is like a shadow, appearing due to form. Birth and death arise from the mind in the same way. Having completely understood that all is empty, there is no seeking, and the notion of 'I' naturally ceases. 'I' naturally ceases, birth and death naturally cease, birth and death naturally cease, Nirvana naturally arises, Nirvana naturally arises, and the path to the Great Way naturally arises. This is the Bodhisattva not cherishing body and life.'

At that time, Brahma said to the Buddha: 'How great is the Dharma! It is truly difficult to encounter. Only by accumulating good deeds and merits over countless eons can one faintly hear the sound of the Dharma. Fortunately, encountering the Great Sage allows one to hear this Dharma. I have repeatedly heard and understood the offering of the Bodhisattva's canon, with its exquisite teachings and profound meanings. Therefore, those who practice the six perfections according to this Dharma, hearing this sutra is like having already seen the Buddha!'

'Hearing the subtle wisdom, making offerings to the holy assembly, saving beings from the path of heavenly realms, and rescuing them from the suffering of the three evil realms, enabling them to generate the unsurpassed perfect enlightenment, embodying and understanding the three doors of liberation, and not abandoning the three kinds of knowledge. Even if they have not yet attained the Great Way, their merits will gradually increase, like the newly born moon, like a young lion without fear, free and self-reliant. Devas and Nagas will all protect them, and all demons and evils will naturally be subdued. The states, cities, counties, and towns where they reside will all respect them. Their comings and goings will be in accordance with the seasons, and the majestic power of the Buddhas of the ten directions will transform and bless them.'

At that time, the Four Heavenly Kings said to the Buddha: 'Excellent, very good! The Great Sage's boundless grace manifests miracles in this defiled world, enabling us to meet and abide, encountering such subtle teachings. The Bodhisattva's pure wisdom is like the heaven among heavens. If someone sets out into the great ocean and obtains a wish-fulfilling jewel, fulfilling all desires, how can the joy of that person be measured! We are like that, coming to this great assembly, beholding the light of compassion, hearing the nectar-like Dharma. The Bodhisattva's virtue is like entering the great ocean and obtaining a jewel. We should proclaim and display this Dharma to those with the same aspirations, as their example.'

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薩行；未曾信樂諸天之眾，依福徒類，當令亙然；如開心受學，其信樂者倍令堅進而不迴轉。」

佛言：「善哉四王！誠如所云，斯大法者難可見聞，若一蹉跌與法永違。于億千劫未卒值遇。猶如一針墮深大海，反覆求索寧易致乎？」

四王白佛：「甚難甚難。天中天！」

佛言：「聞斯要典菩薩深法，而不信樂失不諷誦，累劫徼錯不可再遭。是故諸仁欲得自致，所在見佛聞深妙法疾至無上正真道者，當勤執玩讀誦奉持，散示未聞敷演其義，使蒙洪典令人日修，展轉相化其福難測。正使三千大千世界如來充滿，若族姓子族姓女供養奉事，于百千劫一切施安，佛滅度后，各各興塔七寶跱立，上至二十四天，供養幡蓋伎樂歌頌亦百千劫，福寧多不？」

四王白佛：「甚多無極。天中天！不可譬喻。」

佛言：「其有受斯三昧十法超日明定，六度無極善權方便，福越于彼。所以者何？雖供侍佛，不如受斯佛之遺典從大聖命，諸行菩薩一切學者皆由深經自致得佛。」

於時慧施菩薩白佛言：「斯法甚深甚深！若有信樂而不誹謗，知為佛之所護；聞不悅欣，狐疑譏訕不寫諷誦，既不自誦並止餘人使不遵學，罪難計量，世世自誤墮墜三趣，自服毒藥復飲他人，自危身命投陷盲冥又危眾人。斯

【現代漢語翻譯】 現代漢語譯本： 『薩行（音譯，意義不明）；對於那些未曾信奉和喜悅諸天之眾，以及那些僅僅依靠福報的徒眾，應當使他們恒常信奉；如同打開心扉接受學習一樣，對於那些已經信奉和喜悅的人，要加倍使他們堅定進步而不退轉。』

佛說：『善哉，四天王！確實如你們所說，這樣的大法難以得見得聞，如果一旦錯過，就與佛法永遠違背，即使經歷億千劫也難以再次遇到。這就像一根針掉入深海，反覆尋找難道容易找到嗎？』

四天王稟告佛說：『非常困難，非常困難。天中之天！』

佛說：『聽聞這樣重要的經典，菩薩甚深的佛法，而不信奉喜悅，不背誦，累劫錯過，不可能再次遇到。因此，各位想要自己證得，無論在哪裡見到佛，聽到甚深微妙的佛法，迅速達到無上正真之道的人，應當勤奮地執持玩味，讀誦奉持，向未曾聽聞的人廣泛宣示，敷演其中的意義，使他們蒙受洪大的經典，使人們每天修行，輾轉互相教化，那福報難以估量。即使三千大千世界充滿如來，如果有善男子善女子供養奉事，在百千劫中一切都給予安樂，佛滅度后，各自興建寶塔，用七寶莊嚴地聳立，上至二十四天，供養幡蓋、伎樂歌頌也經歷百千劫，這樣的福報難道不多嗎？』

四天王稟告佛說：『非常多，沒有邊際。天中之天！不可比喻。』

佛說：『如果有人接受這《三昧十法超日明定》（經名），六度無極（佈施、持戒、忍辱、精進、禪定、智慧）的善巧方便，他的福報超過前者。為什麼呢？即使供養侍奉佛，也不如接受這佛的遺教，遵從大聖的命令，所有修行的菩薩和一切學習者，都是通過這甚深的經典而證得佛果。』

當時，慧施菩薩稟告佛說：『這佛法非常深奧，非常深奧！如果有人信奉喜悅而不誹謗，要知道這是受到佛的護佑；聽聞后不高興，懷疑譏諷，不書寫背誦，既不自己誦讀，又阻止其他人不遵從學習，罪過難以計量，世世代代自我耽誤，墮落到三惡道，自己服用毒藥又給別人喝，自己危及身命，投入到盲目的黑暗中，又危害眾人。』

【English Translation】 English version: 'Sa Xing (transliteration, meaning unknown); for those who have not believed and rejoiced in the multitude of devas, and those who rely solely on meritorious deeds, they should be made to constantly believe; like opening their hearts to receive learning, for those who already believe and rejoice, they should be doubled in their determination to advance without turning back.'

The Buddha said, 'Excellent, Four Heavenly Kings! Indeed, as you have said, such a great Dharma is difficult to see and hear. If one misses it, one will forever be at odds with the Dharma, and even after billions of kalpas, one may not encounter it again. It is like a needle falling into the deep sea; is it easy to find it even after repeated searching?'

The Four Heavenly Kings reported to the Buddha, 'Very difficult, very difficult. The Lord of Gods!'

The Buddha said, 'Hearing such an important scripture, the profound Dharma of the Bodhisattvas, and not believing and rejoicing, not reciting it, missing it for kalpas, it is impossible to encounter it again. Therefore, those who wish to attain enlightenment themselves, wherever they see the Buddha, hear the profound and wonderful Dharma, and quickly reach the unsurpassed perfect enlightenment, should diligently hold, savor, read, recite, and uphold it, widely proclaim it to those who have not heard it, expound its meaning, so that they may receive the great scripture, and that people may cultivate it daily, transforming each other in turn, the merit of which is immeasurable. Even if the three thousand great thousand worlds are filled with Tathagatas, if sons and daughters of good families make offerings and serve, giving all happiness for hundreds of thousands of kalpas, and after the Buddha's extinction, each builds pagodas, adorned with the seven treasures, towering up to the twenty-fourth heaven, offering banners, canopies, music, and songs for hundreds of thousands of kalpas, is such merit not great?'

The Four Heavenly Kings reported to the Buddha, 'Very great, boundless. The Lord of Gods! Incomparable.'

The Buddha said, 'If someone receives this Samadhi Ten Dharma Surpassing Sun Brightness Determination (name of a sutra), the skillful means of the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom), their merit surpasses the former. Why? Even serving the Buddha is not as good as receiving this legacy of the Buddha, following the command of the Great Sage, all practicing Bodhisattvas and all learners attain Buddhahood through this profound scripture.'

At that time, Bodhisattva Wise Giving reported to the Buddha, 'This Dharma is very profound, very profound! If someone believes and rejoices without slandering, know that they are protected by the Buddha; hearing it without joy, doubting and ridiculing, not writing and reciting it, neither reciting it themselves nor preventing others from following and learning it, the sin is immeasurable, self-deluding generation after generation, falling into the three evil realms, taking poison themselves and giving it to others, endangering their own lives, plunging into blind darkness, and endangering others.'

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大法者眾明之元，毀巨就細殃釁難限，生遠三寶甘在八處。何謂八處：一曰、邊地，二曰、外道，三曰、貧匱，四曰、下賤，五曰、短命，六曰、醜陋，七曰、人所憎惡，八曰、夷人。不解法者其有誹謗，不信不樂大乘之業，歸於八惡悔之無及。」

佛言：「善哉！誠如所云，所云無異。憶念往古無數劫時，發菩薩意，始學之初出家離欲，得為比丘名曰法樂。好尚雜句嚴飾之文，不志大乘深妙之化，謂為虛偽非佛正典。乃以四阿含懷來果證以為雅誨。時有大學信大乘者，名智度無極，講空無慧深奧無際，久修梵行悉共諷誦，敷陳旨要宣佈流美，四輩洽聞。法樂比丘，所在坐上聞誦慧品，輒誹謗之，云非佛教，自共撰合慎勿修行。用因此罪墮大地獄十八囹圄，受殃酷痛彌歷年劫。」

阿難白佛言：「如令佛國劫盡燒壞，水災蕩溢，痛寧息不？」

佛言：「不得休廢。所以者何？若國壞盡，徙至他方佛界囹圄。所以者何？斯大尊法，三塗所由，去來今佛之父母也，假使誹謗殃釁不朽。」

佛告阿難：「欲知爾時法樂比丘不？」

答曰：「不及。」

佛言：「則吾身是，用是之故護身口意勿妄謗訕，已墮惡道考掠劇者悔當何及！」

佛告阿難：「后末世人，睹有學法為佛弟子，

【現代漢語翻譯】 現代漢語譯本： 大法的根本在於使眾人明白真理，如果毀壞大法而專注于細微末節，災禍和過失將難以估量。遠離三寶（佛、法、僧）的人，往往甘願處於八種惡劣之處。什麼是八種惡劣之處呢？一是邊遠地區，二是信奉外道的地方，三是貧困匱乏的環境，四是**（原文如此，此處可能指殘疾或不健全），五是短命，六是醜陋，七是被人憎恨厭惡，八是野蠻不開化的地方。不理解佛法的人會誹謗佛法，不相信也不樂於修習大乘佛法，最終墮入八種惡處，到那時後悔也來不及了。

佛說：『說得好啊！確實像你所說的那樣，沒有絲毫差異。我回憶過去無數劫以前，剛發菩薩心，開始學習的時候，出家離開了世俗的慾望，成為一名比丘，名叫法樂。他喜歡追求雜亂的語句和華麗的辭藻，不致力于研究大乘佛法深奧微妙的教化，認為大乘佛法是虛假的，不是佛的正典。於是用四阿含（原始佛教經典）來追求果證，認為那是高雅的教誨。當時有一位大學者，信奉大乘佛法，名叫智度無極（智慧的度量沒有邊際），講解空性的智慧，深奧而沒有邊際，長期修習梵行，大家都一起諷誦，詳細陳述佛法的要旨，廣泛傳播美好的教義，四眾弟子都聽聞了。法樂比丘在座位上聽到別人誦讀關於智慧的品章時，就誹謗它，說那不是佛教的教義，自己和別人一起編撰，勸誡大家不要修行。因為這個罪過，墮入大地獄的十八層牢獄，遭受殘酷的痛苦，經歷了漫長的歲月。』

阿難問佛說：『如果佛國毀滅，劫數終盡被燒燬，水災氾濫，這種痛苦能夠停止嗎？』

佛說：『不能停止。為什麼呢？如果國土毀滅了，（罪人）會被轉移到其他佛國的牢獄中。為什麼呢？這偉大的佛法，是三惡道（地獄、餓鬼、畜生）產生的原因，也是過去、現在、未來諸佛的父母啊，即使誹謗它，所帶來的災禍也不會消亡。』

佛告訴阿難：『你想知道當時的法樂比丘是誰嗎？』

阿難回答說：『我不知道。』

佛說：『就是我自身啊，因為這個緣故，要守護好自己的身口意，不要胡亂誹謗，已經墮入惡道，遭受嚴厲的拷打，到那時後悔又有什麼用呢！』

佛告訴阿難：『後世末法時代的人，看到有人學習佛法，作為佛的弟子，

【English Translation】 English version: The essence of the Great Dharma lies in enlightening all beings. If one destroys the Great Dharma and focuses on trivial matters, the calamities and faults will be immeasurable. Those who distance themselves from the Three Jewels (Buddha, Dharma, Sangha) often willingly dwell in eight unfavorable conditions. What are these eight unfavorable conditions? First, remote borderlands; second, places where external doctrines are practiced; third, impoverished and destitute environments; fourth, ** (as in the original text, possibly referring to disability or imperfection); fifth, short lifespan; sixth, ugliness; seventh, being hated and detested by others; eighth, uncivilized and barbaric regions. Those who do not understand the Dharma will slander it, not believing in or delighting in the practice of the Mahayana Dharma, ultimately falling into these eight evil realms, and then it will be too late for regret.'

The Buddha said, 'Excellent! It is indeed as you have said, without any difference. I recall countless eons ago, when I first generated the Bodhi mind and began to study, I renounced worldly desires and became a Bhikshu named Dharma-joy (Fa Le). He enjoyed pursuing disordered sentences and ornate language, not dedicating himself to studying the profound and subtle teachings of the Mahayana Dharma, considering the Mahayana Dharma to be false and not the Buddha's true canon. Thus, he used the Four Agamas (early Buddhist scriptures) to pursue fruit and considered them to be elegant teachings. At that time, there was a great scholar who believed in the Mahayana Dharma, named Wisdom-measure-without-end (Zhi Du Wu Ji), explaining the wisdom of emptiness, profound and without limit, practicing pure conduct for a long time, and everyone recited together, elaborating on the essence of the Dharma, widely spreading the beautiful teachings, and the fourfold assembly all heard it. When the Bhikshu Dharma-joy heard others reciting chapters on wisdom in his seat, he slandered it, saying that it was not the Buddha's teaching, and he and others compiled their own, advising everyone not to practice it. Because of this sin, he fell into the eighteen prisons of the great hell, suffering cruel pain, and experienced long years.'

Ananda asked the Buddha, 'If the Buddha-land is destroyed, the kalpa ends and is burned, and floods overflow, can this pain cease?'

The Buddha said, 'It cannot cease. Why? If the land is destroyed, (the sinner) will be transferred to the prisons of other Buddha-lands. Why? This great Dharma is the cause of the three evil paths (hell, hungry ghosts, animals), and it is the parent of the Buddhas of the past, present, and future. Even if one slanders it, the calamities it brings will not perish.'

The Buddha told Ananda, 'Do you want to know who the Bhikshu Dharma-joy was at that time?'

Ananda replied, 'I do not know.'

The Buddha said, 'It was myself. For this reason, one must guard one's body, speech, and mind, and not slander recklessly. Having already fallen into the evil path and suffered severe torture, what use is there in regretting it then!'

The Buddha told Ananda, 'In the future, in the age of the end of the Dharma, when people see someone studying the Dharma, as a disciple of the Buddha,'

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聰達智慧演宣大乘散結狐疑，嫉供養者謗謂無智，用憎人故，並毀深經云不足宣。假喻言之，如一父母有十餘子，兄弟相憎並謗二親。如是阿難！當來世人，憎嫉同學誹謗正法，其人受罪不可計盡無以盡喻。」

阿難白佛言：「假使自覺則悔過者，當云何乎？」佛言：「其人殃咎轉當微輕，雖后獲釁速得解脫。故當自省改變心口，無輕妄語也。」

佛告阿難：「受斯經典持諷誦讀，廣為人說，頒宣周遍福祚難量，諸天、龍、神、揵沓和、阿須倫、迦留羅、真陀羅、摩休勒，悉共擁護學斯經者，諸佛世尊悉共擁護。若猛師子虎狼熊羆，無敢嬈者，行步出入常得自在，未曾惡夢。夢中但見佛塔，寂志四輩道士說經，天龍鬼神皆欲見之，諸佛世尊亦復如是！四大天王帝釋梵王，皆欲見之悉共擁護，用樂深法菩薩篋藏超日明尊定故。」佛時頌曰：

「學斯經典者，　　諸天悉擁護； 　龍神阿須倫，　　真陀摩休勒， 　迦留羅一切，　　無敢犯嬈者， 　十方佛威神，　　皆共授導之。 　天帝釋梵王，　　諸大神妙天， 　虛空持世者，　　欽渴悉欲見。 　臥起常安詳，　　未曾有卒暴； 　夢中見塔寺，　　不睹惡因緣。 　體解深經典，　　常務分別說； 　聞者則暢達，　　不疑于大乘。 　無知

【現代漢語翻譯】 現代漢語譯本： 以聰明的智慧宣講大乘佛法，解除人們的疑惑，嫉妒供養者，誹謗他們沒有智慧，因為憎恨的緣故，甚至詆譭深刻的經典，說不值得宣講。打個比方說，就像一對父母有十幾個孩子，兄弟之間互相憎恨，並且誹謗父母。阿難！未來的世人，憎恨嫉妒同學，誹謗正法，這些人所受的罪報是無法計算的，沒有辦法用比喻來完全說明。

阿難問佛說：『如果（造罪的人）自己覺悟而懺悔過錯，那會怎麼樣呢？』佛說：『那人的罪過就會減輕，雖然之後會遭遇不幸，也能迅速得到解脫。所以應當自我反省，改變心和口，不要輕易說謊。』

佛告訴阿難：『接受這部經典，受持諷誦閱讀，廣泛地為人解說，普遍地宣揚，所獲得的福報是難以估量的。諸天、龍（Nāga，蛇神）、神、揵沓和（Gandharva，香神或樂神）、阿須倫（Asura，非天或惡神）、迦留羅（Garuda，金翅鳥）、真陀羅（Kinnara，人非人，歌神）、摩休勒（Mahoraga，大蟒神），都會共同擁護學習這部經典的人，諸佛世尊也會共同擁護。如果遇到兇猛的獅子、老虎、豺狼、熊、羆，它們都不敢侵擾，行走、出入常常能夠自在，不會做惡夢。夢中只會見到佛塔，清凈有志向的出家四眾（比丘、比丘尼、沙彌、沙彌尼）在說法，天龍鬼神都想見到他，諸佛世尊也是這樣！四大天王、帝釋（Indra，天帝）、梵王（Brahmā，色界天主），都想見到他，都會共同擁護，因為他喜好甚深佛法，是菩薩的寶藏，超越日月光明的尊者所證得的禪定。』這時佛說了頌：

『學習這部經典的人，諸天都會擁護；龍神、阿須倫，真陀、摩休勒，迦留羅一切，沒有誰敢侵犯騷擾，十方諸佛以威神之力，都會共同引導他。天帝釋、梵王，諸大神妙天，虛空持世者，都渴望見到他。臥著、起來常常安詳，未曾有突然的災禍；夢中見到佛塔寺廟，不會看到惡的因緣。身體力行地理解深刻的經典，常常努力分別解說；聽到的人就能通達，不會懷疑大乘佛法。』無知

【English Translation】 English version: With clever wisdom, expound the Mahayana Dharma, dispel people's doubts, be jealous of those who make offerings, and slander them as lacking wisdom. Because of hatred, even denigrate profound scriptures, saying they are not worth expounding. To use an analogy, it's like a parent with more than ten children, where the siblings hate each other and slander their parents. Ānanda! In the future, people will hate and be jealous of their fellow students, and slander the True Dharma. The retribution for these people is immeasurable and cannot be fully explained by analogy.

Ānanda asked the Buddha: 'If (the one who commits the offense) realizes and repents for their mistakes, what will happen?' The Buddha said: 'That person's offenses will be reduced, and although they may encounter misfortune later, they will quickly attain liberation. Therefore, one should reflect on oneself, change one's heart and mouth, and not lie easily.'

The Buddha told Ānanda: 'Accept this scripture, uphold, recite, and read it, widely explain it to others, and proclaim it universally. The blessings obtained are immeasurable. The Devas (gods), Nāgas (serpent deities), spirits, Gandharvas (celestial musicians), Asuras (demi-gods or titans), Garudas (mythical birds), Kinnaras (celestial musicians, part human, part horse), and Mahoragas (great serpent deities) will all protect those who study this scripture. All Buddhas, World Honored Ones, will also protect them. If they encounter fierce lions, tigers, wolves, bears, or grizzlies, they will not dare to disturb them. Walking and entering and exiting will always be free and at ease, and they will not have nightmares. In their dreams, they will only see pagodas, and pure and determined members of the Sangha (Bhikkhus, Bhikkhunis, Sāmaneras, Sāmanerīs) expounding the Dharma. Devas, Nāgas, and spirits will all want to see them, and so will all Buddhas, World Honored Ones! The Four Heavenly Kings, Indra (Lord of the Devas), and Brahmā (Lord of the Form Realm) will all want to see them and will all protect them, because they delight in the profound Dharma, are a treasury of Bodhisattvas, and have attained the samādhi (concentration) of the Transcendent Sun-Bright One.' At that time, the Buddha spoke this verse:

'Those who study this scripture, all the Devas will protect; Nāgas, Asuras, Kinnaras, Mahoragas, Garudas, all, none will dare to offend or disturb them. The majestic power of the Buddhas of the ten directions, will all guide them together. Indra, Brahmā, all the great and wondrous Devas, those who uphold the world in emptiness, all eagerly desire to see them. Lying down and rising up, they are always peaceful, never experiencing sudden disasters; in dreams, they see pagodas and temples, and do not witness evil causes and conditions. They embody and understand the profound scriptures, and constantly strive to explain them separately; those who hear them will be enlightened and will not doubt the Mahayana Dharma.' Ignorance

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少福者，　　不信毀正經； 　謂虛自合作，　　非佛之所說。 　以嫉妒學者，　　並謗弘雅訓； 　如兄弟相憎，　　並訕及二親。」

爾時有菩薩名曰大光，白佛言：「何謂為光？何謂為明？」

世尊告曰：「解了慧明心如虛空，睹見十方去來現在三世之事無所掛礙，逮得權智神通已達，坐睹一切眾生根原，無有去來因緣之想，不礙四大、不礙鐵圍大鐵圍寶山，于地水火風出入無間。所以者何？地皆空故，入不解地，地不空者，我不得前，水不得入，以空之故，轉相開通，如人體中毛孔九十九萬。已神通者不見有身，察之虛空無所掛礙，是謂為光。睹一切心已生未生、有志無志、道心俗心、痛心盡心、無漏之心，悉曉了之而為講義，各令得所，是謂為明。」

說是語時，無數菩薩皆得神通，光明無量普照十方。

佛告阿難：「受斯經典，宣示未聞令得流佈，眾生蒙度以致正真。」

阿難白佛言：「惟當受持，要者何名此經？」

佛言：「名『超日明三昧』，又名『十定』。佛之決教多所成就，譬如日明遍照四域，百穀草木萬物變化皆因成熟。斯定若茲！一切十方五道生死莫能自濟，聲聞緣覺菩薩大道，皆由斯定而得成濟。若千萬劫奉行六度而有望想，不如達斯超日明定，

【現代漢語翻譯】 現代漢語譯本： 『福德淺薄的人，不相信甚至詆譭正經； 認為（經文）是虛假的，是自己編造的，不是佛陀所說的。 因為嫉妒那些學習佛法的人，並且誹謗那些弘揚高雅教義的人； 就像兄弟之間互相憎恨，甚至誹謗父母一樣。』

當時，有一位菩薩名叫大光（Daguang，意為大光明），他向佛陀請教：『什麼叫做光？什麼叫做明？』

世尊告訴他：『瞭解通達的智慧光明，心像虛空一樣，能夠看到十方過去、現在、未來三世的事情，沒有任何阻礙。獲得權巧的智慧，神通已經達到，安坐著就能看到一切眾生的根源，沒有過去、未來因緣的念頭，不被四大（地、水、火、風）、鐵圍山（Tiewei Mountain）、大鐵圍寶山（Da Tiewei Treasure Mountain）所阻礙，對於地、水、火、風的出入沒有間隔。為什麼呢？因為地本來就是空的，進入時不會被地所阻礙，如果地不是空的，我就無法前進，水也無法進入，因為空的緣故，（萬物）互相開通，就像人體中的毛孔有九十九萬個一樣。已經獲得神通的人，看不到身體的存在，觀察身體就像虛空一樣沒有任何阻礙，這就叫做光。觀察一切眾生的心，無論是已經生起的還是尚未生起的，是有志向的還是沒有志向的，是道心還是俗心，是痛苦的心還是平靜的心，是無漏的心，完全瞭解這些，並且為他們講解佛法，使他們各自得到利益，這就叫做明。』

當佛陀說這些話的時候，無數的菩薩都獲得了神通，光明無量，普遍照耀十方。

佛陀告訴阿難（Ananda）：『接受這部經典，宣揚那些沒有聽過的人，使它流傳開來，讓眾生得到救度，最終達到真正的覺悟。』

阿難對佛陀說：『我一定接受並奉持這部經典，這部經典應該叫什麼名字呢？』

佛陀說：『可以叫做《超日明三昧》（Chao Ri Ming Sanmei，超越日光的三昧），又可以叫做《十定》（Shi Ding，十種禪定）。佛陀的決定義教能夠成就很多事情，就像太陽的光明普遍照耀四方，各種穀物草木萬物的變化都因為太陽的照耀而成熟。這種禪定的作用就像太陽一樣！一切十方五道（地獄、餓鬼、畜生、人、天）的眾生，都不能自己救度自己，聲聞（Shengwen，阿羅漢）、緣覺（Yuanjue，辟支佛）、菩薩（Pusa，菩薩）的大道，都要依靠這種禪定才能成就救度。如果用千萬劫的時間奉行六度（佈施、持戒、忍辱、精進、禪定、般若）而有所求，不如通達這種超日明定，'

【English Translation】 English version: 'Those with little merit do not believe in or even slander the true scriptures; Claiming they are false, self-composed, and not spoken by the Buddha. They are jealous of those who study the Dharma and slander those who propagate elegant teachings; Like brothers hating each other, even slandering their parents.'

At that time, there was a Bodhisattva named Daguang (Great Light), who asked the Buddha, 'What is called light? What is called brightness?'

The World Honored One said, 'Understanding and penetrating wisdom is like the empty sky. It can see the affairs of the ten directions, past, present, and future, without any hindrance. Having attained skillful wisdom, the supernatural powers have been reached. Sitting, one can see the roots of all sentient beings, without the thought of past or future causes and conditions. It is not obstructed by the Four Great Elements (earth, water, fire, wind), the Iron Ring Mountain (Tiewei Mountain), or the Great Iron Ring Treasure Mountain (Da Tiewei Treasure Mountain). There is no separation in the entry and exit of earth, water, fire, and wind. Why? Because the earth is originally empty. Entering, one is not obstructed by the earth. If the earth were not empty, I could not proceed, and water could not enter. Because of emptiness, they open and connect with each other, like the ninety-nine thousand pores in the human body. Those who have attained supernatural powers do not see the existence of the body. Observing the body, it is like empty space without any obstruction. This is called light. Observing the minds of all sentient beings, whether they have arisen or not, whether they have aspirations or not, whether they have the mind of the Way or a worldly mind, whether they have a painful mind or a peaceful mind, whether they have a mind free from outflows, understanding all of these and explaining the Dharma to them, enabling each to obtain benefit, this is called brightness.'

When the Buddha spoke these words, countless Bodhisattvas attained supernatural powers, and their immeasurable light universally illuminated the ten directions.

The Buddha told Ananda, 'Receive this scripture, proclaim it to those who have not heard it, so that it may spread, and sentient beings may be saved, ultimately attaining true enlightenment.'

Ananda said to the Buddha, 'I will certainly receive and uphold this scripture. What should this scripture be called?'

The Buddha said, 'It can be called the 'Surpassing Sun Brightness Samadhi' (Chao Ri Ming Sanmei, Samadhi of Surpassing Sunlight), and it can also be called the 'Ten Concentrations' (Shi Ding, Ten Concentrations). The Buddha's definitive teachings can accomplish many things, just as the sun's brightness universally illuminates the four regions, and the changes of all grains, grasses, trees, and myriad things are all matured because of the sun's illumination. This concentration is like the sun! All sentient beings in the five paths (hells, hungry ghosts, animals, humans, gods) of the ten directions cannot save themselves. The Great Way of the Shravakas (Shengwen, Arhats), Pratyekabuddhas (Yuanjue, Solitary Buddhas), and Bodhisattvas (Pusa, Bodhisattvas) all rely on this concentration to achieve salvation. If one practices the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom) for countless kalpas with expectations, it is better to attain this Surpassing Sun Brightness Concentration,'

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以大慧光照於十方，德喻于彼。」

佛所說如是！賢者阿難、大菩薩眾、諸天龍神、阿須倫等，莫不歡喜，作禮而去。

佛說超日明三昧經卷下

【現代漢語翻譯】 現代漢語譯本： 以大智慧的光芒照耀十方世界，其功德可以與太陽相比擬。

佛陀就是這樣說的！賢者阿難（Ananda，佛陀的十大弟子之一）、各位大菩薩、諸天、龍神、阿修羅（Asura，一種非天、似天而非天的神道）等等，無不歡喜，行禮后離去。

《佛說超日明三昧經》下卷

【English Translation】 English version: With the great light of wisdom illuminating the ten directions, his virtue is comparable to the sun.

Thus spoke the Buddha! The worthy Ananda (Ananda, one of the ten great disciples of the Buddha), great Bodhisattvas, gods, dragons, Asuras (Asura, a type of demigod), and others were all delighted, paid homage, and departed.

The Sutra Spoken by the Buddha on the Samadhi of Surpassing the Sun's Brightness, Volume 2

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