T15n0650_諸法無行經
大正藏第 15 冊 No. 0650 諸法無行經
No. 650 [Nos. 651, 652]
諸法無行經卷上
姚秦龜茲三藏鳩摩羅什譯
如是我聞：
一時佛在王舍城耆阇崛山中，共大比丘僧五百人俱，菩薩九萬二千人，其名曰：眾德莊嚴菩薩摩訶薩、師子游步菩薩、光無障凈王菩薩、高山頂自在王菩薩、愛喜凈光菩薩、光蔽日月菩薩、妙凈須菩薩、身出蓮華光菩薩、梵自在王音菩薩、遊戲世師子王音菩薩、金色凈光威德菩薩、柔軟身菩薩、金色相莊嚴身菩薩、十光破魔力菩薩、諸根威儀善寂菩薩、德如高山菩薩、天音聲菩薩、法力自在遊行菩薩、山德凈身菩薩、妙德菩薩摩訶薩，如是等九萬二千人。
爾時師子游步菩薩見是大會，即從座起，偏袒右肩右膝著地，合掌向佛，以偈問曰：
「世尊大導師， 名德稱無量， 今此大眾集， 愿說寂滅法。 邪見諸愛慢， 嫉妒瞋恚性， 云何即是道？ 大音方便說。 云何涅槃相， 與世法無異？ 諸法無有二， 大悲為演說。 云何諸法性， 畢竟無有礙？ 其性如涅槃， 亦同于解脫， 無縛亦無解， 亦復如虛空， 迦羅頻伽音， 大梵清凈聲。 身色
【現代漢語翻譯】 現代漢語譯本 《諸法無行經》捲上 姚秦龜茲三藏鳩摩羅什譯 如是我聞： 一時，佛在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與五百位大比丘僧眾，以及九萬二千位菩薩在一起。他們的名字是：眾德莊嚴菩薩摩訶薩（Sarva-guṇa-vyūha Bodhisattva-mahāsattva）、師子游步菩薩（Siṃhavikrāntagāmin Bodhisattva）、光無障凈王菩薩（Raśmi-vimalavara-rāja Bodhisattva）、高山頂自在王菩薩（Śikhara-kūṭa-svādhīna-rāja Bodhisattva）、愛喜凈光菩薩（Prīti-vimala-prabha Bodhisattva）、光蔽日月菩薩（Prabhā-cchādita-sūrya-candra Bodhisattva）、妙凈須菩薩（Suviśuddha-keśa Bodhisattva）、身出蓮華光菩薩（Kāya-nirbhāsa-padma-prabha Bodhisattva）、梵自在王音菩薩（Brahmā-svādhīna-rāja-ghoṣa Bodhisattva）、遊戲世師子王音菩薩（Krīḍā-loka-siṃha-rāja-ghoṣa Bodhisattva）、金色凈光威德菩薩（Suvarṇa-vimala-prabhāva-tejas Bodhisattva）、柔軟身菩薩（Mṛdu-kāya Bodhisattva）、金色相莊嚴身菩薩（Suvarṇa-lakṣaṇa-vyūha-kāya Bodhisattva）、十光破魔力菩薩（Daśa-prabha-vidhvasta-māra-bala Bodhisattva）、諸根威儀善寂菩薩（Indriya-īryāpatha-suśānta Bodhisattva）、德如高山菩薩（Guṇa-meru Bodhisattva）、天音聲菩薩（Divya-ghoṣa Bodhisattva）、法力自在菩薩（Dharma-bala-svādhīna Bodhisattva）、山德凈身菩薩（Kūṭa-guṇa-vimala-kāya Bodhisattva）、妙德菩薩摩訶薩（Su-guṇa Bodhisattva-mahāsattva），像他們這樣的有九萬二千人。 爾時，師子游步菩薩見到這個盛大的集會，即從座位上站起來，袒露右肩，右膝著地，合掌向佛，用偈頌問道： 『世尊大導師， 名德稱無量， 今此大眾集， 愿說寂滅法。 邪見諸愛慢， 嫉妒瞋恚性， 云何即是道？ 大音方便說。 云何涅槃相， 與世法無異？ 諸法無有二， 大悲為演說。 云何諸法性， 畢竟無有礙？ 其性如涅槃， 亦同于解脫， 無縛亦無解， 亦復如虛空， 迦羅頻伽音， 大梵清凈聲。 身色』
【English Translation】 English version The Sutra on the Absence of Characteristics in All Dharmas, Volume 1 Translated by Tripiṭaka Kumārajīva of Kucha during the Yao Qin Dynasty Thus have I heard: At one time, the Buddha was in Rājagṛha (王舍城), on Gṛdhrakūṭa Mountain (耆阇崛山), together with a great assembly of five hundred Bhikṣus (比丘), and ninety-two thousand Bodhisattvas (菩薩). Their names were: Sarva-guṇa-vyūha Bodhisattva-mahāsattva (眾德莊嚴菩薩摩訶薩), Siṃhavikrāntagāmin Bodhisattva (師子游步菩薩), Raśmi-vimalavara-rāja Bodhisattva (光無障凈王菩薩), Śikhara-kūṭa-svādhīna-rāja Bodhisattva (高山頂自在王菩薩), Prīti-vimala-prabha Bodhisattva (愛喜凈光菩薩), Prabhā-cchādita-sūrya-candra Bodhisattva (光蔽日月菩薩), Suviśuddha-keśa Bodhisattva (妙凈須菩薩), Kāya-nirbhāsa-padma-prabha Bodhisattva (身出蓮華光菩薩), Brahmā-svādhīna-rāja-ghoṣa Bodhisattva (梵自在王音菩薩), Krīḍā-loka-siṃha-rāja-ghoṣa Bodhisattva (遊戲世師子王音菩薩), Suvarṇa-vimala-prabhāva-tejas Bodhisattva (金色凈光威德菩薩), Mṛdu-kāya Bodhisattva (柔軟身菩薩), Suvarṇa-lakṣaṇa-vyūha-kāya Bodhisattva (金色相莊嚴身菩薩), Daśa-prabha-vidhvasta-māra-bala Bodhisattva (十光破魔力菩薩), Indriya-īryāpatha-suśānta Bodhisattva (諸根威儀善寂菩薩), Guṇa-meru Bodhisattva (德如高山菩薩), Divya-ghoṣa Bodhisattva (天音聲菩薩), Dharma-bala-svādhīna Bodhisattva (法力自在菩薩), Kūṭa-guṇa-vimala-kāya Bodhisattva (山德凈身菩薩), Su-guṇa Bodhisattva-mahāsattva (妙德菩薩摩訶薩), and so on, ninety-two thousand in all. At that time, Siṃhavikrāntagāmin Bodhisattva, seeing this great assembly, rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, addressed the Buddha in verse: 'World Honored One, great guide, Your name and virtue are immeasurable, Now this great assembly gathers, We wish you to speak of the Dharma of Nirvana. False views, attachments, pride, Jealousy, and anger, How can these be the Path? Speak with great sound and skillful means. What is the nature of Nirvana, That it is no different from worldly dharmas? All dharmas are not two, Speak of this with great compassion. How is the nature of all dharmas, Ultimately without obstruction? Its nature is like Nirvana, Also the same as liberation, Without bondage or release, And also like empty space, The sound of a Kalaviṅka (迦羅頻伽), The pure voice of Great Brahma (大梵). The color of the body.'
喻天金， 凈命無量德， 演說實相法， 畢竟無縛解。 云何此五蓋， 而等於菩提？ 云何是菩提， 即同諸業性？ 是法是非法， 云何同一相？ 如是畢竟凈， 唯愿為演說。 無數無非數， 諸法畢竟滅， 一切種智相， 及以菩提道， 二法雲何無？ 惟愿為演說。 無作無非作， 無著無非著， 畢竟無眾生， 諸法中無礙， 無戒無忍辱， 亦無有毀戒， 無智亦無慧， 亦無非智慧， 是法常清凈， 惟愿為演說。 云何一切法， 寂滅如虛空？ 無心心數法， 無見斷證修？ 一切諸眾生， 同如虛空相， 一相法亦無， 心行亦叵得？ 諸法無生滅， 無學無羅漢， 亦無辟支佛， 亦無求菩薩， 無住無休止， 無來亦無去， 諸法無動相， 常住如須彌， 無相亦無色， 色性即是道， 色性佛道一， 如是法愿說。 云何無佛法， 亦無有眾僧？ 是三寶一相， 惟愿為演說。 無空無無相， 亦無有無作， 不合亦不散， 名相法亦無， 諸法畢竟空， 如響無作者， 無生無無生， 無滅無往來， 無天無龍神， 夜叉緊那等， 無人無地獄，
【現代漢語翻譯】 現代漢語譯本 喻天金，具有無量功德的清凈生命， 演說真實不虛的佛法，最終既沒有束縛也沒有解脫。 為什麼這五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）等同於菩提（覺悟）？ 為什麼說菩提（覺悟）又等同於各種業的性質？ 是佛法與不是佛法，為什麼是同一個相？ 像這樣畢竟清凈的道理，希望您能為我演說。 無數與無非數，諸法最終都歸於寂滅， 一切種智（佛的智慧）的相，以及菩提道（覺悟之道）， 這兩種法為什麼說沒有呢？希望您能為我演說。 沒有造作與沒有非造作，沒有執著與沒有非執著， 最終沒有眾生，諸法之中沒有障礙， 沒有戒律與沒有忍辱，也沒有毀犯戒律， 沒有智慧也沒有慧，也沒有非智慧， 這些法是常清凈的，希望您能為我演說。 為什麼一切法，都寂滅如同虛空？ 沒有心和心所法，沒有見、斷、證、修？ 一切諸眾生，都如同虛空的相， 一相法也沒有，心行也不可得？ 諸法沒有生滅，沒有無學（阿羅漢）也沒有阿羅漢， 也沒有辟支佛（緣覺），也沒有求菩薩（菩薩）， 沒有住也沒有休止，沒有來也沒有去， 諸法沒有動相，常住如同須彌山（世界的中心）， 沒有相也沒有色，色的自性就是道， 色的自性與佛道是一樣的，這樣的法希望您能說。 為什麼沒有佛法，也沒有眾僧（僧伽）？ 這三寶（佛、法、僧）是一個相，希望您能為我演說。 沒有空也沒有無相，也沒有無作， 不合也不散，名相法也沒有， 諸法最終是空，如同迴響沒有作者， 沒有生也沒有無生，沒有滅也沒有往來， 沒有天也沒有龍神，夜叉（Yaksha）、緊那羅（Kinnara）等， 沒有人也沒有地獄，
【English Translation】 English version O, Tianjin (name of a person), with immeasurable virtues of pure life, Expounding the Dharma of true reality, ultimately without bondage or liberation. How can these five hindrances (greed, hatred, sloth, restlessness, and doubt) be equal to Bodhi (enlightenment)? How is it that Bodhi (enlightenment) is the same as the nature of all karmas? Is Dharma and non-Dharma, how can they be of the same form? Such ultimate purity, I wish you would explain it for me. Countless and non-countless, all dharmas ultimately cease, The aspect of all-knowing wisdom (Buddha's wisdom), and the path to Bodhi (path to enlightenment), Why are these two dharmas said to be non-existent? I wish you would explain it for me. No creation and no non-creation, no attachment and no non-attachment, Ultimately no sentient beings, no obstacles in all dharmas, No precepts and no forbearance, also no breaking of precepts, No wisdom and no prajna (wisdom), also no non-wisdom, These dharmas are always pure, I wish you would explain it for me. Why are all dharmas, in stillness like the empty space? No mind and mental functions, no seeing, cutting off, realizing, and cultivating? All sentient beings, are like the aspect of empty space, Even the one aspect of Dharma is non-existent, and mental activities cannot be obtained? All dharmas have no birth and no death, no one who has nothing more to learn (arhat) and no arhat, Also no Pratyekabuddha (Solitary Buddha), also no Bodhisattva (Bodhisattva) seeking, No dwelling and no cessation, no coming and no going, All dharmas have no moving aspect, constantly abiding like Mount Sumeru (center of the world), No form and no color, the nature of color is the Dao (the Way), The nature of color and the Buddha's Dao are one, I wish you would speak of such Dharma. Why is there no Buddha Dharma, and also no Sangha (community of monks)? These Three Jewels (Buddha, Dharma, Sangha) are of one aspect, I wish you would explain it for me. No emptiness and no non-form, also no non-action, Neither united nor scattered, even the Dharma of names and forms is non-existent, All dharmas are ultimately empty, like an echo without a maker, No birth and no non-birth, no extinction and no coming and going, No Deva (god) and no Naga (dragon god), Yaksha (Yaksha), Kinnara (Kinnara) and others, No human and no hell,
無餓鬼畜生， 無眾生五道， 愿說如是法。 如導世師人， 外道非見者， 其有所演說， 云何等無二？ 諸文字語言， 是法皆一相， 世尊大慈愍， 愿開是法門。」
爾時世尊贊師子游步菩薩摩訶薩言：「善哉，善哉！善男子！汝所問者甚為希有，一切世間之所難信。善男子！止止勿問。所以者何？新發意菩薩，於此空見、無相見、無作見、無生見、無所有見、無取相見、佛見、菩提見，所不能及。善男子！如此法者不應在新學菩薩前說。何以故？若聞是法，或斷善業，于佛道中則行邪道；若墮斷滅、若墮計常，不知如來以何方便隨宜所說？」
爾時師子游步菩薩摩訶薩白佛言：「世尊！哀愍世間，愿必為說。當來世中有菩薩空見、無相見、無作見、無生見、無所有見、無取相見、佛見、菩提見者，分別是空、是無相無作，好常贊學勤於事業，樂著文辭以辯說為妙貴于名利，如是之人聞如來說是無文字法畢竟清凈，當舍是諸見。是諸菩薩隨眾生所能信解，以方便力而為說法，雖說少欲知足而不以為最，雖說經戒亦不以為最，雖說在眾過惡亦知一切法遠離相，常稱讚獨處不在憒鬧而不以為最。雖贊發菩提心而知心性即是菩提，雖贊大乘經而知一切諸法皆是大相，雖說菩
【現代漢語翻譯】 現代漢語譯本： 『沒有餓鬼和畜生，沒有眾生的五道輪迴，愿您宣說這樣的佛法。如同引導世人的導師，那些外道無法理解的，他們所宣說的，怎麼能與佛法等同無二呢？所有的文字語言，其本質都是同一相狀的法。世尊您有大慈悲心，愿您開啟這扇佛法之門。』
這時，世尊讚歎師子游步菩薩摩訶薩說：『好啊，好啊！善男子！你所問的問題非常稀有，是世間一切眾生難以置信的。善男子！停止，停止，不要再問了。為什麼呢？因為新發菩提心的菩薩，對於這種空見、無相見、無作見、無生見、無所有見、無取相見、佛見、菩提見，是無法理解和達到的。善男子！這樣的佛法不應該在新學的菩薩面前宣說。為什麼呢？如果他們聽了這種佛法，可能會斷滅善業，在成佛的道路上走向邪路；或者墮入斷滅論，或者墮入常見論，不明白如來是用什麼方便法門，根據不同情況而宣說的。』
這時，師子游步菩薩摩訶薩對佛說：『世尊！請您憐憫世間眾生，務必為我們宣說。當未來的世代中，有菩薩具有空見、無相見、無作見、無生見、無所有見、無取相見、佛見、菩提見，能夠分辨什麼是空，什麼是無相無作，愛好常樂我凈，勤奮學習佛法，熱衷於文字辭藻，以善於辯論為美妙，看重名利。這樣的人聽了如來說的這種沒有文字的佛法，畢竟是清凈的，就會捨棄這些見解。這些菩薩會根據眾生所能相信和理解的程度，用方便法門來為他們說法，雖然宣說少欲知足，但不認為這是最重要的；雖然宣說經律戒律，也不認為這是最重要的；雖然宣說大眾中的過失，也知道一切法都是遠離相的，常常稱讚獨處，不在喧鬧的地方，但不認為這是最重要的；雖然讚歎發菩提心，但知道心性就是菩提；雖然讚歎大乘經典，但知道一切諸法都是大相；雖然說菩薩』
【English Translation】 English version: 『Without hungry ghosts and animals, Without the five paths of sentient beings, I wish you to speak of such Dharma. Like a guide, a teacher of the world, Those of other paths who cannot see, What they expound, How can it be equal and non-dual? All written and spoken words, This Dharma is all of one aspect, World Honored One, with great compassion, I wish you to open this Dharma gate.』
At that time, the World Honored One praised the Lion's Gait Bodhisattva Mahasattva, saying: 『Excellent, excellent! Good man! What you ask is very rare, and difficult for all in the world to believe. Good man! Stop, stop asking. Why is that? Newly aspiring Bodhisattvas cannot reach this view of emptiness (空見), view of no-form (無相見), view of no-action (無作見), view of no-birth (無生見), view of no-possession (無所有見), view of no-grasping at characteristics (無取相見), view of Buddha (佛見), view of Bodhi (菩提見). Good man! Such Dharma should not be spoken before newly learning Bodhisattvas. Why is that? If they hear this Dharma, they may cut off good karma and walk the wrong path in the Buddha's way; they may fall into annihilationism or eternalism, not knowing what skillful means the Tathagata uses to speak according to circumstances?』
At that time, the Lion's Gait Bodhisattva Mahasattva said to the Buddha: 『World Honored One! Have compassion on the world and please speak for us. In future generations, there will be Bodhisattvas who have the view of emptiness (空見), view of no-form (無相見), view of no-action (無作見), view of no-birth (無生見), view of no-possession (無所有見), view of no-grasping at characteristics (無取相見), view of Buddha (佛見), view of Bodhi (菩提見), who can distinguish what is emptiness and what is no-form and no-action, who love the eternal, blissful, self, and pure, who diligently study the Dharma, who are fond of literary expressions, who consider eloquence to be wonderful, and who value fame and profit. When such people hear the Tathagata speak of this Dharma without words, which is ultimately pure, they will abandon these views. These Bodhisattvas, according to what sentient beings can believe and understand, will use skillful means to speak the Dharma for them, although they speak of few desires and contentment, they do not consider it the most important; although they speak of sutras and precepts, they do not consider it the most important; although they speak of the faults of the assembly, they also know that all dharmas are apart from characteristics, they often praise solitude, not being in noisy places, but they do not consider it the most important; although they praise the arising of Bodhicitta (菩提心), they know that the nature of mind is Bodhi; although they praise the Mahayana Sutras, they know that all dharmas are the great aspect; although they speak of Bodhisattvas』
薩道而不分別阿羅漢、辟支佛、諸佛，雖贊佈施而通達佈施平等相，雖贊持戒而了知諸法同是戒性，雖贊忍辱而知諸法無生無滅無盡相，雖贊精進而知諸法不發不行相，雖種種讚歎禪定而知一切法常定相，雖種種贊于智慧而了智慧之實性。雖說貪慾之過而不見法有可貪者，雖說瞋恚之過而不見法有可瞋者，雖說愚癡之過而知諸法無癡無礙，雖示眾生墮三惡道怖畏之苦而不得地獄、餓鬼、畜生之相。如是諸菩薩，雖隨眾生所能信解，以方便力而為說法，而自信解一相之法，所謂空、無相、無作、無生、無所有、無取相。世尊！惟愿說是不可思議方便之法，一切聲聞、辟支佛與新發意菩薩所不能及，但為信解甚深一相法者說之。」
爾時佛告師子游步菩薩摩訶薩言：「善男子！汝今諦聽，善思念之，吾當為汝解說此義。」
「唯然。世尊！我當受之。」
爾時世尊以偈答曰：
「若人慾成佛， 勿壞於貪慾， 諸法即貪慾， 知是則成佛。 貪慾及恚癡， 無有能得者， 是法皆如空， 知是則成佛。 見非見一相， 著不著亦然， 此無佛無法， 知是名大智。 如人于夢中， 得道度眾生， 無道無眾生， 佛法性亦然； 道場無所得， 若得則不有，
【現代漢語翻譯】 現代漢語譯本：菩薩證悟真理，卻不分別阿羅漢（斷絕煩惱，證入涅槃的修行者）、辟支佛（無師自悟的修行者）和諸佛（圓滿覺悟者）；雖然讚歎佈施，卻通達佈施的平等之相；雖然讚歎持戒，卻了知一切法的本質都是戒的體現；雖然讚歎忍辱，卻了知一切法不生不滅，沒有窮盡；雖然讚歎精進，卻了知一切法不發起，不執行；雖然種種讚歎禪定，卻了知一切法常住于禪定之相；雖然種種讚歎智慧，卻了知智慧的真實本性。雖然說貪慾的過患，卻不見任何法值得貪戀；雖然說瞋恚的過患，卻不見任何法值得嗔恨；雖然說愚癡的過患，卻了知一切法沒有愚癡，沒有障礙；雖然向眾生展示墮入三惡道（地獄、餓鬼、畜生）的怖畏和痛苦，卻不執著于地獄、餓鬼、畜生的表象。像這樣的菩薩，雖然隨順眾生所能接受和理解的程度，以方便法門來為他們說法，但自身深信和理解的是同一真理，那就是空、無相、無作、無生、無所有、無取相。世尊！希望您能宣說這種不可思議的方便法門，這是所有聲聞（聽聞佛法而修行的弟子）、辟支佛和新發菩提心的菩薩所不能達到的，只為那些深信和理解甚深同一真理的人宣說。'
這時，佛告訴師子游步菩薩摩訶薩（偉大的菩薩）說：'善男子！你現在仔細聽，好好思考，我將為你解釋這個道理。'
'是的，世尊！我將接受您的教誨。'
這時，世尊用偈語回答說：
'如果有人想要成佛，不要試圖消滅貪慾，因為一切法就是貪慾的體現，明白了這個道理就能成佛。貪慾、嗔恚和愚癡，實際上是無法真正得到的，這些法的本質都如同虛空，明白了這個道理就能成佛。見與非見是同一相，執著與不執著也是如此，這裡沒有佛，沒有法，明白了這個道理就叫做大智慧。就像人在夢中，得道並度化眾生，實際上沒有道，沒有眾生，佛法的本性也是如此；在菩提道場中沒有什麼可以得到的，如果有所得，那就不是真正的存在，'
【English Translation】 English version: A Bodhisattva, having attained enlightenment, does not differentiate between Arhats (those who have extinguished afflictions and entered Nirvana), Pratyekabuddhas (self-enlightened practitioners), and Buddhas (fully enlightened beings); although praising generosity, they understand the equality of giving; although praising moral discipline, they realize that all dharmas share the same nature of precepts; although praising patience, they know that all dharmas are without birth, without death, and without end; although praising diligence, they know that all dharmas do not arise and do not proceed; although praising meditation in various ways, they know that all dharmas are constantly in a state of meditation; although praising wisdom in various ways, they understand the true nature of wisdom. Although speaking of the faults of greed, they see no dharma that is worth being greedy for; although speaking of the faults of hatred, they see no dharma that is worth being hateful for; although speaking of the faults of delusion, they know that all dharmas are without delusion and without obstruction; although showing beings the fear and suffering of falling into the three evil realms (hell, hungry ghosts, animals), they do not cling to the appearances of hell, hungry ghosts, and animals. Such Bodhisattvas, although according to what beings can believe and understand, use skillful means to teach them the Dharma, they themselves deeply believe and understand the Dharma of one aspect, which is emptiness, signlessness, non-action, non-birth, non-possession, and non-grasping. World Honored One! May you expound this inconceivable Dharma of skillful means, which all Shravakas (disciples who practice by hearing the Dharma), Pratyekabuddhas, and newly aspiring Bodhisattvas cannot reach, but only expound it for those who deeply believe and understand the profound Dharma of one aspect.'
At that time, the Buddha said to the Bodhisattva Mahasattva (great Bodhisattva) Simhavyuha: 'Good man! Listen carefully now, and contemplate it well, I will explain this meaning to you.'
'Yes, World Honored One! I will receive your teachings.'
At that time, the World Honored One answered in verse:
'If a person wishes to become a Buddha, do not try to destroy greed, for all dharmas are the manifestation of greed, understanding this principle will lead to Buddhahood. Greed, hatred, and delusion are actually impossible to truly attain, the essence of these dharmas is like emptiness, understanding this principle will lead to Buddhahood. Seeing and non-seeing are of the same aspect, attachment and non-attachment are also the same, here there is no Buddha, no Dharma, understanding this principle is called great wisdom. Just as a person in a dream attains the Way and liberates beings, in reality there is no Way, no beings, the nature of the Buddha Dharma is also like this; in the Bodhi-mandala there is nothing to be attained, if there is something to be attained, then it is not true existence,'
明無明一相， 知是為世尊。 眾生即菩提， 菩提即眾生， 菩提眾生一， 知是為世尊。 譬如巧幻師， 幻作種種事， 所見無有實， 無智數若干， 貪瞋癡如幻， 幻不異三毒， 凡夫自分別， 我貪我瞋恚， 如是愚癡人， 則墮三惡道。 實相無貪恚， 癡亦不可得， 分別如幻法， 自生煩惱熱， 實相無煩惱， 無眾生無佛， 分別無生法， 凡夫愿作佛。 不見諸佛法， 亦不見眾生， 知是法相者， 疾成眾生尊。 若人求菩提， 則無有菩提， 是人遠菩提， 譬如天與地， 知諸法如幻， 速成人中上。 若人分別戒， 是則無有戒， 若有見戒者， 是則為失戒， 戒非戒一相， 知是為導師。 如夢受五欲， 娛樂自快樂， 分別見女色， 此中實無女。 戒毀戒如夢， 凡夫分別二， 實無戒毀戒， 知是為導師。 凡夫著名字， 不知語言性， 名字非名字， 知是得無生。 自謂是菩薩， 讀誦為人說， 己身無所行， 但依恃種性， 但讀經求道， 常見他人過， 著威儀文頌， 見人敬自貴， 恃種性文頌， 不知法實相， 如是之人
【現代漢語翻譯】 現代漢語譯本 光明與無明本為一體，明白這個道理就是世尊（Śākyamuni）。 眾生即是菩提（bodhi，覺悟），菩提即是眾生， 菩提與眾生本為一體，明白這個道理就是世尊。 譬如技藝精湛的幻術師，變幻出種種事物， 所見之物並非真實存在，沒有智慧的人卻執著于數量和差別， 貪婪、嗔恨、愚癡如同幻象，幻象與這三種毒害並無不同， 凡夫俗子妄自分別，認為『我』在貪婪、『我』在嗔恨， 像這樣愚癡的人，就會墮入三惡道（three evil paths）。 實相之中沒有貪婪和嗔恨，愚癡也是不可得的， 分別念如同虛幻之法，只會徒增煩惱和熱惱， 實相之中沒有煩惱，沒有眾生也沒有佛， 執著于分別無生之法，凡夫卻妄想成佛。 既不見諸佛之法，也不見眾生， 明白這個法相的人，很快就能成為眾生所敬重的人。 如果有人追求菩提，那就沒有菩提可得， 這樣的人遠離菩提，就像天與地那樣遙遠， 明白諸法如幻的人，迅速成為人中之上。 如果有人分別戒律，那就是沒有戒律， 如果有人執著于戒律，那就是失去了戒律， 持戒與破戒本為一體，明白這個道理就是導師（teacher）。 如同在夢中享受五欲（five desires），自娛自樂， 分別看到女色，但實際上其中並沒有真實的女性。 毀戒與持戒如同夢境，凡夫俗子妄自分別為二， 實際上沒有毀戒與持戒之分，明白這個道理就是導師。 凡夫執著于名字，不瞭解語言的本性， 名字與非名字本為一體，明白這個道理就能證得無生。 自認為是的菩薩（bodhisattva），誦讀經文為人解說， 自己卻沒有任何修行，只是依仗著種姓（caste）， 只是誦讀經文來求道，常常看到他人的過錯， 執著于威儀和文辭，看到別人尊敬自己就自以為高貴， 依仗著種姓和文辭，卻不明白法的真實相狀， 像這樣的人
【English Translation】 English version Enlightenment and non-enlightenment are of one essence; understanding this is to be a World Honored One (Śākyamuni). Sentient beings are identical to bodhi (awakening); bodhi is identical to sentient beings. Bodhi and sentient beings are one; understanding this is to be a World Honored One. It is like a skillful illusionist who conjures up all sorts of things; What is seen is not real; the unwise count them endlessly. Greed, hatred, and delusion are like illusions; illusions are no different from the three poisons. Ordinary people discriminate, saying, 'I am greedy, I am hateful,' Such foolish people will fall into the three evil paths. In true reality, there is no greed or hatred; delusion is also unattainable. Discrimination is like illusory dharmas; it only creates vexation and heat. In true reality, there is no vexation, no sentient beings, and no Buddha. Clinging to the discrimination of non-arising dharmas, ordinary people wish to become Buddhas. Not seeing the dharmas of the Buddhas, nor seeing sentient beings, Knowing this dharma characteristic, one quickly becomes honored among sentient beings. If someone seeks bodhi, then there is no bodhi to be found. Such a person is far from bodhi, like the distance between heaven and earth. Knowing that all dharmas are like illusions, one quickly becomes supreme among people. If someone discriminates precepts, then there are no precepts. If someone sees precepts, then they have lost the precepts. Precepts and non-precepts are of one essence; understanding this is to be a guide (teacher). Like enjoying the five desires in a dream, one delights in pleasure, Discriminating and seeing female forms, but in reality, there is no real woman. Breaking precepts and keeping precepts are like dreams; ordinary people discriminate them as two. In reality, there is no breaking or keeping of precepts; understanding this is to be a guide. Ordinary people cling to names, not understanding the nature of language. Names and non-names are of one essence; understanding this is to attain non-birth. Claiming to be a bodhisattva, reciting scriptures and explaining them to others, But oneself does not practice, only relying on lineage (caste), Only reading scriptures to seek the Way, often seeing the faults of others, Clinging to dignified manners and eloquent verses, becoming arrogant when seeing others' respect, Relying on lineage and eloquent verses, not understanding the true nature of the Dharma, Such a person
等， 終不能得佛。 為說諸法空， 噁心好諍訟， 是人無佛法， 亦無有菩提。 知瞋忍同相， 達是終不瞋， 不了眾生性， 是則生瞋恚。 自言菩薩者， 復作如是說， 我慈悲一切， 成佛度眾生。 他惱生瞋恚， 懷忿不與語， 常求他人過， 樂於斗諍訟， 亦稱歎忍辱， 及說諸法空， 我心多憍慢， 常觀他人過， 貪著於美味， 晝夜念五欲， 是人入城邑， 自說度人者， 悲念于眾生， 常為求饒益， 口雖如是說， 而心好惱他。 我未曾見聞， 慈悲而行惱， 互共相瞋惱， 愿生阿彌陀。 若人如恒沙， 惡口加刀杖， 如是皆能忍， 則生清凈土。 佛土非佛土， 知如虛空相， 不分別國土， 及國土功德， 如是之人等， 能生諸佛國。 自言忍眾惡， 見菩薩如佛， 我未曾見聞， 佛相而瞋者。 各自美毀他， 樂檀越知識， 言我所教化， 護使令如法， 汝應我所度， 莫親近餘人， 彼人行不純， 常處於憒鬧， 是人于佛道， 不能勤修行。 真求佛道者， 晝夜各三時， 頂禮諸菩薩， 應生恭敬心， 隨其所行道，
【現代漢語翻譯】 現代漢語譯本 這樣的人，最終不能成佛。 （如果）為（他人）宣說諸法皆空，（自己卻）惡語相向，喜歡爭論訴訟， 這種人心中沒有佛法，也沒有菩提（bodhi，覺悟）。 瞭解瞋怒和忍耐的本質相同，通達這個道理最終就不會瞋怒， 不瞭解眾生的本性，就會產生瞋恨。 （有的人）自稱是菩薩（Bodhisattva，立志成佛的人），又這樣說： 『我慈悲一切眾生，要成佛來度化他們。』 （但是）他人冒犯就生瞋恨，心懷怨恨不與人說話， 常常尋找他人的過錯，樂於爭鬥訴訟， 也稱讚忍辱（ksanti，忍耐），以及宣說諸法空性， （其實）我心中充滿驕慢，常常觀察他人的過失， 貪戀美味，晝夜思念五欲（色、聲、香、味、觸）， 這種人進入城邑，自稱是度化眾生的人， （口頭上）悲憫眾生，常常為他們尋求利益， 口頭上雖然這樣說，心裡卻喜歡惱害他人。 我從未見過或聽說過，慈悲的人會去惱害他人， （他們）互相瞋恨惱怒，卻希望往生阿彌陀（Amitabha）佛國。 如果有人像恒河沙數一樣多，用惡語和刀杖加害於你， 如果都能忍受，就能往生清凈的佛國凈土。 佛土（Buddha-ksetra，佛的國土）非佛土，要了知它如虛空般無相， 不分別國土，以及國土的功德， 這樣的人，才能往生諸佛的國土。 （有的人）自稱能忍受各種惡行，視菩薩（Bodhisattva）如佛， 我從未見過或聽說過，佛會瞋怒的。 （有的人）各自讚美自己，詆譭他人，喜歡施主和朋友， 說『我所教化的人，要保護他們使其如法，』 『你應該接受我的度化，不要親近其他人，』 『那些人行為不純正，常常身處喧鬧之中，』 這種人對於佛道，不能勤奮修行。 真正尋求佛道的人，白天夜晚各三次， 頂禮諸位菩薩（Bodhisattva），應該生起恭敬之心， 隨順菩薩所修行的道路，
【English Translation】 English version Such a person will ultimately fail to attain Buddhahood. To preach the emptiness of all dharmas (phenomena) while being malicious and fond of disputes, Such a person has no Buddha-dharma (teachings of the Buddha) and no Bodhi (enlightenment). Understanding that anger and patience are of the same nature, realizing this, one will ultimately not be angry, Not understanding the nature of sentient beings leads to anger and hatred. Those who call themselves Bodhisattvas (beings striving for enlightenment) say: 'I am compassionate to all beings, and I will become a Buddha to liberate them.' Yet, they become angry when offended, harbor resentment, and refuse to speak to others, Constantly seeking the faults of others, delighting in quarrels and disputes, They praise forbearance (ksanti) and speak of the emptiness of all dharmas, But their hearts are full of arrogance, constantly observing the faults of others, Greedy for delicious food, day and night thinking of the five desires (form, sound, smell, taste, touch), Such people enter cities, claiming to be saviors of others, Verbally compassionate to sentient beings, constantly seeking their benefit, Though they speak thus, their hearts delight in troubling others. I have never seen or heard of compassion leading to trouble for others, They hate and anger each other, yet wish to be reborn in the Pure Land of Amitabha (Amitabha). If someone were to inflict harm with harsh words and weapons, as numerous as the sands of the Ganges, If one could endure all of that, one would be reborn in a pure Buddha-land. A Buddha-land (Buddha-ksetra) is not a Buddha-land; know it to be like the formless nature of space, Not distinguishing between lands and the merits of lands, Such people can be reborn in the lands of all Buddhas. Some claim to endure all evils, seeing Bodhisattvas as Buddhas, I have never seen or heard of a Buddha being angry. Some praise themselves and denigrate others, delighting in patrons and acquaintances, Saying, 'Those whom I teach, protect them and make them follow the Dharma,' 'You should be saved by me; do not associate with others,' 'Those people are impure in their conduct, constantly in noisy places,' Such people cannot diligently cultivate the path of the Buddha. Those who truly seek the path of the Buddha, three times each day and night, Bow down to all the Bodhisattvas, and should generate a respectful heart, Following the path that the Bodhisattvas practice,
不說其過失。 若見著五欲， 不說其過惡， 應當念彼人， 久后亦得道， 次第行業道， 不可頓成佛， 或非久發心， 是以行此事。 勿分別貪慾， 貪慾性是道， 煩惱先自無， 未來亦無有， 能如是信解， 便得無生忍。 觀好惡音聲， 知非音聲性， 當入無文字， 實相之法門， 若能信是法， 則無淫怒癡。 觀貪慾愚癡， 即是無量相， 是二無文字， 以文字故說， 諸有文字處， 是皆無有實。 一切諸音聲， 觀是一音性， 佛說及邪說， 是皆無分別。 法雖以言說， 實無法無說， 能入一相門， 則得無上忍。 是忍是非忍， 勿作是分別， 于欲瞋恚心， 勿計其中利， 知是二無生， 當爲世中尊。 東西南北方， 如恒河沙土， 皆碎為微塵， 一塵為一國， 滿中諸珍寶， 于無央數劫， 供養諸如來， 其所得功德， 若人聞是經， 過彼百千倍。 若有出家人， 一心求佛道， 我囑累是人， 此秘密要法。 若有誦是經， 及以解其義， 無量總持辯， 自然皆當得， 利根無盡慧， 樂說之辯才。 無量億諸佛， 皆亦與是
【現代漢語翻譯】 現代漢語譯本：不說別人的過失。 如果看到有人執著於五欲（panchakamaguna，指色、聲、香、味、觸五種感官慾望），不要說他的過錯和罪惡。 應當想到這個人，在很久以後也能得道，因為修行是循序漸進的，不可能一下子成佛，或者他並非很久之前就發起了菩提心，所以才會有這樣的行為。 不要分別貪慾，因為貪慾的本性也是道的一部分。煩惱本來就沒有，未來也不會有。如果能夠這樣相信和理解，就能得到無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟）。 觀察美好的或不好的聲音，要知道這些都不是聲音的真實本性，應當進入沒有文字的、實相（tathata，事物的真實面貌）的法門。如果能夠相信這個法門，就能消除淫慾、嗔怒和愚癡。 觀察貪慾和愚癡，它們就是無量相（apramana，無限的性質）。這二者本來就沒有文字，只是因為文字的緣故才說它們存在。所有有文字的地方，都是沒有真實的。 一切的音聲，都應當看作是一種聲音的性質，佛所說的和邪說，都是沒有分別的。 佛法雖然用言語表達，但實際上既沒有法，也沒有說。如果能夠進入一相門（ekalakshana，諸法平等無二之門），就能得到無上的忍辱。 這種忍辱既不是忍，也不是不忍，不要這樣去分別。對於慾望和嗔恚之心，不要計較其中的利益，要知道這二者都是不生的，這樣就能成為世間最尊貴的人。 如果有人將東西南北方，如恒河沙土那樣多的土地，都粉碎成微塵，每一粒微塵代表一個國家，每個國家都充滿各種珍寶，用無數的時間來供養諸如來（tathagata，佛的稱號之一），他所得到的功德，如果有人聽聞這部經，所得到的功德會超過他百千萬倍。 如果有出家人，一心尋求佛道，我囑咐這個人，要珍惜這個秘密而重要的法。 如果有人誦讀這部經，並且理解其中的含義，他自然會得到無量的總持（dharani，記憶力和理解力）和辯才，敏銳的根器和無盡的智慧，以及樂於演說的辯才。 無量億的諸佛，都會贊同這個人。
【English Translation】 English version: Do not speak of their faults. If you see someone attached to the five desires (panchakamaguna, referring to the five sensory pleasures of sight, sound, smell, taste, and touch), do not speak of their faults and evils. You should think of that person, that they will attain the Way after a long time, because cultivation is gradual, and one cannot become a Buddha all at once, or perhaps they did not generate the Bodhi mind long ago, which is why they act in this way. Do not discriminate against greed, because the nature of greed is also part of the path. Afflictions originally do not exist, and will not exist in the future. If you can believe and understand in this way, you will attain the forbearance of non-origination (anutpattika-dharma-ksanti, the realization of the truth that all dharmas neither arise nor cease). Observe good or bad sounds, and know that these are not the true nature of sound. You should enter the gate of reality (tathata, the true aspect of things) without words. If you can believe in this Dharma, you will eliminate lust, anger, and ignorance. Observe greed and ignorance, they are immeasurable characteristics (apramana, infinite qualities). These two originally have no words, but are spoken of because of words. All places with words are without reality. All sounds should be regarded as one sound nature. The teachings of the Buddha and heretical teachings are without distinction. Although the Dharma is expressed in words, in reality there is neither Dharma nor speech. If you can enter the gate of one aspect (ekalakshana, the gate of equality and non-duality of all dharmas), you will attain supreme forbearance. This forbearance is neither forbearance nor non-forbearance; do not make such distinctions. Do not calculate the benefits in desires and anger. Know that these two are unborn, and you will become the most honored in the world. If someone were to grind the lands of the east, west, north, and south, as numerous as the sands of the Ganges River, into dust, with each dust particle representing a country, and each country filled with various treasures, and use countless eons to make offerings to all the Tathagatas (tathagata, one of the titles of the Buddha), the merit they would obtain, if someone were to hear this sutra, the merit they would obtain would exceed that by hundreds of thousands of times. If there is a renunciant who seeks the Buddha's path with all their heart, I entrust this person with this secret and important Dharma. If someone recites this sutra and understands its meaning, they will naturally obtain immeasurable dharani (dharani, memory and understanding) and eloquence, sharp faculties and endless wisdom, and the eloquence of joyful speech. Immeasurable billions of Buddhas will all agree with this person.
人， 諸經妙法寶， 自然皆能說。」
爾時師子游步菩薩白佛言：「世尊！今說是偈，有幾所人得自利益？」
佛言：「善男子！汝見是大眾不？」
「唯然已見。」
佛言：「今說此法時，會中有無量無數眾生共集，與天、龍、夜叉、乾闥婆、阿修羅、緊那羅、迦樓羅、摩睺羅伽等滿在虛空，以說法之明乃至他方世界多所饒益。九萬二千夜叉神皆發阿耨多羅三藐三菩提心。增上慢比丘有五百人未得謂得，聞是法無增上慢，得真法信，解一切法皆是一相，不受諸法故漏盡得解脫。於是菩薩眾中六萬二千人，信解諸法無障礙相得無生法忍。何以故？如是說法于諸說法中最為第一。善男子！如我于然燈佛所，信解諸法一相無礙，然後乃得無生法忍具足六波羅蜜。所以者何？若菩薩于恒河沙劫，佈施、持戒、忍辱、精進、禪定、智慧，若不知如是法相，是人或能斷滅一切善根。善男子！汝見提婆達多有大功德善根、成就三十二大人相，有如是功德，不知如是法相故，斷滅善根墮大地獄。
「善男子！當知雖久發心有大功德，不入是法門皆能斷滅善根功德。善男子！如過去無量無邊不可思議阿僧祇劫，有佛名高須彌山王如來、應供、正遍知、明行足、善逝、世間解、無上士、道法御、天
【現代漢語翻譯】 人， 諸經妙法寶， 自然皆能說。』
爾時師子游步菩薩（Śīlaviparyāsa-buddha，具足戒律的菩薩）白佛言：『世尊！今說是偈，有幾所人得自利益？』
佛言：『善男子！汝見是大眾不？』
『唯然已見。』
佛言：『今說此法時，會中有無量無數眾生共集，與天（deva，天神）、龍（nāga，龍神）、夜叉（yakṣa，夜叉）、乾闥婆（gandharva，香神）、阿修羅（asura，非天）、緊那羅（kiṃnara，歌神）、迦樓羅（garuḍa，金翅鳥）、摩睺羅伽（mahoraga，大蟒神）等滿在虛空，以說法之明乃至他方世界多所饒益。九萬二千夜叉神皆發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。增上慢比丘有五百人未得謂得，聞是法無增上慢，得真法信，解一切法皆是一相，不受諸法故漏盡得解脫。於是菩薩眾中六萬二千人，信解諸法無障礙相得無生法忍（anutpāda-dharma-kṣānti，對事物不生不滅的深刻理解）。何以故？如是說法于諸說法中最為第一。善男子！如我于然燈佛（Dīpaṃkara，過去佛）所，信解諸法一相無礙，然後乃得無生法忍具足六波羅蜜（ṣaṭ-pāramitā，六種到達彼岸的方法）。所以者何？若菩薩于恒河沙劫，佈施、持戒、忍辱、精進、禪定、智慧，若不知如是法相，是人或能斷滅一切善根。善男子！汝見提婆達多（Devadatta，佛陀的堂兄弟）有大功德善根、成就三十二大人相，有如是功德，不知如是法相故，斷滅善根墮大地獄。
善男子！當知雖久發心有大功德，不入是法門皆能斷滅善根功德。善男子！如過去無量無邊不可思議阿僧祇劫，有佛名高須彌山王如來（Tathāgata，如來）、應供（Arhat，阿羅漢）、正遍知（Samyak-saṃbuddha，正等覺者）、明行足（Vidhyā-caraṇa-saṃpanna，明行圓滿者）、善逝（Sugata，善逝）、世間解（Lokavid，知世間者）、無上士（Anuttara，無上者）、道法御（Puruṣa-damya-sārathi，調御丈夫）、天』
【English Translation】 Person, All the wonderful and precious Dharma in the scriptures, can naturally be spoken.』
At that time, Śīlaviparyāsa-buddha (the Bodhisattva who is complete with precepts) said to the Buddha: 『World Honored One! Now that this verse is spoken, how many people will benefit themselves?』
The Buddha said: 『Good man! Do you see this great assembly?』
『Yes, I have seen it.』
The Buddha said: 『When this Dharma is spoken, there will be immeasurable and countless beings gathered in the assembly, together with devas (deva, gods), nāgas (nāga, dragons), yakṣas (yakṣa, spirits), gandharvas (gandharva, celestial musicians), asuras (asura, demigods), kiṃnaras (kiṃnara, celestial musicians), garuḍas (garuḍa, mythical birds), mahoragas (mahoraga, great serpents), etc., filling the sky. The light of this Dharma will greatly benefit other worlds. Ninety-two thousand yakṣa gods will all generate the mind of anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, unsurpassed perfect enlightenment). Five hundred monks with increased arrogance, who have not attained but think they have, will hear this Dharma and lose their arrogance, gain true faith in the Dharma, understand that all dharmas are of one form, and because they do not accept all dharmas, their outflows will be exhausted and they will attain liberation. Among the Bodhisattvas, sixty-two thousand people will believe and understand that all dharmas are without obstruction and will attain anutpāda-dharma-kṣānti (anutpāda-dharma-kṣānti, profound understanding of the non-arising and non-ceasing of things). Why? Because this Dharma is the foremost among all Dharmas. Good man! Just as I, at the place of Dīpaṃkara Buddha (Dīpaṃkara, a past Buddha), believed and understood that all dharmas are of one form and without obstruction, and then attained anutpāda-dharma-kṣānti and perfected the ṣaṭ-pāramitā (ṣaṭ-pāramitā, six perfections). Why? If a Bodhisattva, for as many kalpas as there are sands in the Ganges River, practices giving, upholding precepts, patience, diligence, meditation, and wisdom, but does not understand such characteristics of the Dharma, that person may cut off all roots of goodness. Good man! You see that Devadatta (Devadatta, Buddha's cousin) has great merit and roots of goodness, and has achieved the thirty-two major marks of a great man. Although he has such merit, because he does not understand such characteristics of the Dharma, he cuts off his roots of goodness and falls into the great hell.
Good man! You should know that even if one has long generated the mind of enlightenment and has great merit, if one does not enter this Dharma gate, one can cut off all roots of goodness and merit. Good man! In the past, in immeasurable, boundless, inconceivable asaṃkhya kalpas, there was a Buddha named High Mount Sumeru King Tathāgata (Tathāgata, Thus Come One), Arhat (Arhat, Worthy One), Samyak-saṃbuddha (Samyak-saṃbuddha, Perfectly Enlightened One), Vidhyā-caraṇa-saṃpanna (Vidhyā-caraṇa-saṃpanna, One with Perfect Knowledge and Conduct), Sugata (Sugata, Well-Gone One), Lokavid (Lokavid, Knower of the World), Anuttara (Anuttara, Unsurpassed One), Puruṣa-damya-sārathi (Puruṣa-damya-sārathi, Tamer of Men), Heaven』
人師、佛、世尊，壽命九千九百千萬億那由他歲，國土名金焰明，其國皆以黃金為地。其所說法亦以三乘度脫眾生，其佛初會，有八十百千萬億那由他聲聞弟子；次第二會，七十百千萬億那由他聲聞弟子；第三會，六十百千萬億那由他聲聞弟子；第四會，五十百千萬億那由他聲聞弟子；皆得阿羅漢，舍諸重擔逮得己利，盡諸有結正智得解脫。比丘尼眾倍于上數，優婆塞眾亦倍上數，優婆夷眾亦倍上數，菩薩眾亦倍上數，皆得阿惟越致無生法忍，皆得無量無邊陀羅尼門三昧門，能轉不退法輪，何況新發菩薩意者。又發辟支佛道心者亦無量無邊。
「善男子！爾時彼佛會中弟子眾數無量無邊，彼金焰國中皆以七寶為樹，于其寶樹常出法音，所謂一切諸法空音、無相音、無作音、無生音、無所有音、無取相音。其國人民聞是法音，自然皆得諸法實相心得解脫。其佛滅后法住千歲，諸寶樹音亦不復出。善男子！是高須彌山王佛，以法囑累凈威儀菩薩令守護法，囑累已后便入無餘涅槃。時有比丘名有威儀，持戒不凈，得四禪四無色定及五神通，善誦毗尼藏，樂於苦行，不能善知他心。其弟子眾亦皆苦行貴頭陀法。是凈威儀法師，持戒清凈，于無所有法中得巧方便。復於一時，凈威儀法師將諸弟子，到有威儀比丘住處與共同
【現代漢語翻譯】 現代漢語譯本： 人師、佛、世尊（Bhagavan），壽命九千九百千萬億那由他（nayuta，數量單位）歲，國土名為金焰明，那個國家都用黃金作為地面。他所宣說的佛法也用三乘（聲聞乘、緣覺乘、菩薩乘）來度化眾生，那位佛陀的第一次法會，有八十百千萬億那由他聲聞弟子；第二次法會，有七十百千萬億那由他聲聞弟子；第三次法會，有六十百千萬億那由他聲聞弟子；第四次法會，有五十百千萬億那由他聲聞弟子；他們都證得了阿羅漢果位（Arhat），捨棄了各種負擔，獲得了自身的利益，斷盡了各種煩惱的束縛，以正確的智慧獲得了解脫。比丘尼（bhikkhuni，女性出家人）的數量是上述數字的倍數，優婆塞（upasaka，在家男居士）的數量也是上述數字的倍數，優婆夷（upasika，在家女居士）的數量也是上述數字的倍數，菩薩（bodhisattva）的數量也是上述數字的倍數，他們都獲得了阿惟越致（avaivartika，不退轉）的果位，證得了無生法忍（anutpattika-dharma-ksanti），都獲得了無量無邊的陀羅尼門（dharani，總持）和三昧門（samadhi，禪定），能夠轉動不退轉的法輪（dharma-cakra，佛法之輪），更何況是新發菩提心的菩薩呢。此外，發辟支佛道心（pratyekabuddha，緣覺）的人也無量無邊。
『善男子！當時那位佛陀法會中的弟子數量無量無邊，那金焰國中都用七寶作為樹木，那些寶樹常常發出佛法的聲音，也就是一切諸法空性之音、無相之音、無作之音、無生之音、無所有之音、無取相之音。那個國家的人民聽到這些佛法的聲音，自然都能夠證得諸法實相，內心獲得解脫。那位佛陀滅度后，佛法住世一千年，各種寶樹的聲音也不再發出。善男子！那位高須彌山王佛（Gao Xumi Shan Wang Buddha），用法囑託凈威儀菩薩（Jing Weiyi Bodhisattva）來守護佛法，囑託完畢后便進入無餘涅槃（nirvana）。當時有一位比丘名叫有威儀（You Weiyi），持戒不清凈，獲得了四禪（dhyana，禪定）四無色定（arupa-samapatti，無色界定）以及五神通（abhijna，超能力），擅長背誦毗尼藏（vinaya-pitaka，戒律），喜歡苦行，不能夠很好地瞭解他人的心意。他的弟子們也都喜歡苦行，看重頭陀行（dhuta，苦行）。那位凈威儀法師（Jing Weiyi Dharma Master），持戒清凈，在無所有法中獲得了巧妙的方便。又在某個時候，凈威儀法師帶領著他的弟子們，到有威儀比丘的住處，想要與他一起……』
【English Translation】 English version: The Teacher of Men, the Buddha, the World Honored One (Bhagavan), had a lifespan of nine thousand nine hundred million nayutas (nayuta, a unit of measurement) of years. His land was named Golden Flame Brightness, and the ground of that country was made entirely of gold. The Dharma he taught also used the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) to liberate sentient beings. At the first assembly of that Buddha, there were eighty hundred million nayutas of Sravaka (listener) disciples; at the second assembly, there were seventy hundred million nayutas of Sravaka disciples; at the third assembly, there were sixty hundred million nayutas of Sravaka disciples; at the fourth assembly, there were fifty hundred million nayutas of Sravaka disciples; all of them attained the state of Arhat (Arhat), relinquished all burdens, attained their own benefit, exhausted all fetters, and attained liberation with correct wisdom. The number of Bhikkhunis (bhikkhuni, female monastic) was double the above number, the number of Upasakas (upasaka, male lay follower) was also double the above number, the number of Upasikas (upasika, female lay follower) was also double the above number, and the number of Bodhisattvas (bodhisattva) was also double the above number. They all attained the state of Avaivartika (avaivartika, non-retrogression), realized the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, forbearance of the unborn), and all attained immeasurable and boundless Dharani doors (dharani, mnemonic device) and Samadhi doors (samadhi, meditative absorption), capable of turning the irreversible Dharma wheel (dharma-cakra, wheel of Dharma), let alone those newly aspiring Bodhisattvas. Furthermore, those who aspired to the path of Pratyekabuddha (pratyekabuddha, solitary Buddha) were also immeasurable and boundless.
'Good man! At that time, the number of disciples in that Buddha's assembly was immeasurable and boundless. In that Golden Flame country, all the trees were made of the seven treasures, and those treasure trees constantly emitted the sound of Dharma, namely the sound of emptiness of all dharmas, the sound of no-characteristic, the sound of no-action, the sound of no-birth, the sound of no-ownership, and the sound of no-attachment. The people of that country, upon hearing these sounds of Dharma, naturally all attained the true nature of all dharmas and their minds were liberated. After that Buddha passed away, the Dharma remained in the world for a thousand years, and the sounds of the various treasure trees no longer emitted. Good man! That Gao Xumi Shan Wang Buddha (Gao Xumi Shan Wang Buddha) entrusted the Dharma to the Jing Weiyi Bodhisattva (Jing Weiyi Bodhisattva) to protect the Dharma, and after entrusting it, he entered Nirvana without remainder (nirvana). At that time, there was a Bhikkhu named You Weiyi (You Weiyi), who did not uphold the precepts purely, attained the Four Dhyanas (dhyana, meditation), the Four Arupa-samapattis (arupa-samapatti, formless attainments), and the Five Abhijna (abhijna, supernormal powers), was skilled in reciting the Vinaya-pitaka (vinaya-pitaka, monastic discipline), enjoyed ascetic practices, and was not good at knowing the minds of others. His disciples also all enjoyed ascetic practices and valued the Dhuta practices (dhuta, ascetic practices). That Jing Weiyi Dharma Master (Jing Weiyi Dharma Master) upheld the precepts purely and attained skillful means in the Dharma of non-ownership. And at one time, the Jing Weiyi Dharma Master led his disciples to the place where the Bhikkhu You Weiyi resided, wanting to…'
止，凈威儀法師憐愍眾生故，從所住處常入聚落食訖而還，教化百千萬家皆作弟子，令發阿耨多羅三藐三菩提心。其弟子眾亦善教化，到諸聚落而為說法，令若干百千眾生皆發阿耨多羅三藐三菩提心。有威儀比丘常樂住塔寺，其弟子眾不持凈戒而樂行頭陀。有威儀比丘勤行精進其心決定，自以所行化諸弟子，貪著善法有所見得，所謂說一切有為法皆無常皆苦、一切法無我，不能善行諸禪定法，亦不能善於菩薩所行之道，本心不純故。凈威儀法師善知眾生諸根利鈍，知有威儀比丘心故，不復常入聚落，其諸弟子如本不異。
「有威儀比丘見凈威儀法師諸弟子眾常入聚落，生不凈心，即鳴犍椎集眾立制：『汝等自今已去不應入于聚落，不能一心徐行靜默，數入聚落得何等利？佛所稱讚阿練若住處，汝等當行禪樂莫好入他家。』凈威儀法師諸弟子眾，不受其語猶入聚落。後於一時有威儀比丘，見從聚落中出，更鳴犍椎集眾，說如是言：『若復更入聚落者，不復得住於此。』
「爾時凈威儀法師將護有威儀比丘故，告諸弟子：『汝等！從今已去勿入聚落。』即如師教不入聚落。爾時諸人民眾不見其師及諸弟子故，皆懷憂惱善根退失。凈威儀法師過三月自恣竟，從是中出至餘僧坊，于其所止師徒還入城邑聚落為人說
【現代漢語翻譯】 現代漢語譯本：止，凈威儀法師（Jing Weiyi Fashi，以清凈威儀著稱的法師）憐憫眾生，所以從他居住的地方經常進入村落，用齋完畢后返回，教化成百上千戶人家都成為他的弟子，使他們發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。他的弟子們也善於教化，到各個村落去說法，使成百上千的眾生都發起阿耨多羅三藐三菩提心。有一位有威儀比丘（You Weiyi Biqiu，具有威儀的比丘）常常喜歡住在塔寺里，他的弟子們不持守清凈的戒律，卻喜歡修行頭陀（dhūta，苦行）。有一位有威儀比丘勤奮修行精進，他的心很堅定，用自己所修行的來教化弟子，貪戀執著于善法，有所見有所得，就說一切有為法（saṃskṛta-dharma，有條件的事物）都是無常的，都是苦的，一切法（dharma，事物）都是無我的，不能好好地修行各種禪定法，也不能好好地修菩薩所行的道路，因為他的本心不純正。凈威儀法師善於瞭解眾生各種根器的利鈍，瞭解有威儀比丘的心，所以不再經常進入村落，他的弟子們像原來一樣沒有什麼改變。 有一位有威儀比丘看見凈威儀法師的弟子們經常進入村落，生起不清凈的心，就敲擊犍椎（ghanta，鐘）召集大眾，立下規定：『你們從今以後不應該進入村落，不能一心一意地徐緩行走，安靜沉默，多次進入村落能得到什麼好處？佛所稱讚的阿練若（araṇya，寂靜處）住處，你們應當修行禪定的快樂，不要喜歡進入別人家。』凈威儀法師的弟子們，不聽他的話，仍然進入村落。後來在某個時候，有威儀比丘看見他們從村落中出來，再次敲擊犍椎召集大眾，這樣說道：『如果再有進入村落的人，就不允許住在這裡。』 這時，凈威儀法師爲了維護有威儀比丘，告訴他的弟子們：『你們從今以後不要進入村落。』弟子們就按照老師的教導，不再進入村落。這時，各位人民群眾因為看不見他們的老師和弟子們，都感到憂愁煩惱，善根退失。凈威儀法師過了三個月的自恣（pravāraṇā，解夏）之後，從那裡出來到其他的僧坊，在他所居住的地方，師徒們又回到城邑村落為人說法。
【English Translation】 English version: Then, the Dharma Master of Pure Dignity (Jing Weiyi Fashi), out of compassion for sentient beings, would regularly enter villages from his dwelling place, return after his meal, and teach hundreds of thousands of families, making them all his disciples and causing them to generate the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment). His disciples were also skilled in teaching, going to various villages to expound the Dharma, causing several hundred thousand beings to generate the mind of Anuttara-samyak-sambodhi. There was a Bhikshu of Dignity (You Weiyi Biqiu) who always enjoyed residing in stupas and monasteries, but his disciples did not uphold pure precepts and instead enjoyed practicing dhūta (dhūta, ascetic practices). There was a Bhikshu of Dignity who diligently practiced with determination, using his own practice to transform his disciples, becoming attached to good dharmas and gaining some insights, namely, saying that all conditioned dharmas (saṃskṛta-dharma, conditioned phenomena) are impermanent and suffering, and that all dharmas (dharma, phenomena) are without self. He was unable to properly practice the various dhyāna (dhyāna, meditation) practices, nor was he able to properly practice the path of the Bodhisattva, because his original mind was not pure. The Dharma Master of Pure Dignity was skilled in knowing the sharp and dull faculties of sentient beings, and knowing the mind of the Bhikshu of Dignity, he no longer regularly entered villages, and his disciples remained as they were before. A Bhikshu of Dignity, seeing the disciples of the Dharma Master of Pure Dignity regularly entering villages, generated an impure mind and immediately struck the ghanta (ghanta, bell) to gather the assembly and establish a rule: 'From now on, you should not enter villages. You cannot walk slowly and silently with a single mind. What benefit do you gain from frequently entering villages? The Buddha praised the dwelling place of araṇya (araṇya, secluded place), you should practice the joy of dhyāna and not be fond of entering other people's homes.' The disciples of the Dharma Master of Pure Dignity did not heed his words and still entered villages. Later, at one time, the Bhikshu of Dignity saw them coming out of the village and again struck the ghanta to gather the assembly, saying: 'If anyone enters the village again, they will no longer be allowed to stay here.' At that time, the Dharma Master of Pure Dignity, in order to protect the Bhikshu of Dignity, told his disciples: 'From now on, do not enter villages.' The disciples followed their teacher's instructions and no longer entered villages. At that time, the people, because they could not see their teacher and disciples, all felt worried and distressed, and their roots of goodness diminished. After the Dharma Master of Pure Dignity completed the three-month pravāraṇā (pravāraṇā, end of rainy season retreat), he left that place and went to another monastery, and in the place where he stayed, the teacher and disciples returned to the cities and villages to expound the Dharma to the people.
法。后時有威儀比丘，見凈威儀法師還入他家，見其弟子毀失常儀，復生不凈噁心作是念：『是比丘破戒毀戒，何有菩提？』便語眾人：『是比丘雜行，去佛道甚遠。』有威儀比丘起是業已，后時命終，是業果報故，墮阿鼻大地獄，九百千億劫受諸苦惱；從地獄出六十三萬世，常被誹謗；其罪漸薄，後作比丘三十二萬世，出家之後是業因緣反道入俗，又餘罪業因緣故，于凈明佛所出家入道慇勤精進如救頭然，千萬億歲中乃至不得柔順法忍，無量千萬世諸根闇鈍。
「師子游步，于汝意云何？爾時有威儀比丘豈異人乎？勿造斯觀，則我身是。我時起是微細不凈心，受此罪業墮于地獄。師子游步！若人不欲起是微細罪業者，于彼菩薩不應起于噁心。菩薩諸所行道皆當信解，不應起于瞋恨之心，應作是念：『我不能善知他人心，眾生所行是亦難知。』善男子！如來見是利故常說是法，是故行者不應平量於人，唯有如來及似如來者，乃能知是。是故行者若欲自護其身，慎莫平量於人而相違逆。菩薩若欲修集佛法，常當晝夜勤心專念。深發菩薩心者，不當好求人長短。菩薩若能教三千大千世界中眾生令行十善，不如菩薩如一食頃一心靜處念一相法門，乃至聞受讀誦解說，是人福德勝彼甚多。何以故？諸菩薩用是法門，能滅
【現代漢語翻譯】 現代漢語譯本： 法。後來有一位有威儀的比丘，看見凈威儀法師還出入于俗家，又看見他的弟子們毀壞了日常的威儀，心中生起不乾淨的惡念，心想：『這位比丘破戒毀壞戒律，怎麼能證得菩提呢？』於是就對眾人說：『這位比丘行為不端，離佛道非常遙遠。』這位有威儀的比丘造下這種罪業后，後來命終，因為這種業報，墮入阿鼻大地獄，經歷了九百千億劫的苦惱；從地獄出來后，又有六十三萬世常常被人誹謗；罪業漸漸減輕后，又做了三十二萬世的比丘，出家之後因為以前的業力因緣，反而背離佛道還俗，又因為其餘罪業的因緣，在凈明佛那裡出家修行，慇勤精進如同救火一樣急迫，但在千萬億年中，乃至都不能得到柔順法忍，無數千萬世都諸根遲鈍。
『師子游步（人名），你覺得怎麼樣？』當時的有威儀比丘難道是別人嗎？不要這樣看，那時的我就是。我當時生起這種微細的不凈之心，就受到了這種罪業，墮入了地獄。師子游步！如果有人不想生起這種微細的罪業，就不應該對菩薩生起噁心。對於菩薩所做的一切，都應當相信和理解，不應該生起嗔恨之心，應當這樣想：『我不能夠很好地瞭解他人的心，眾生的行為也是難以知曉的。』善男子！如來看到這種利益，所以常常宣說這種法，因此修行人不應該隨意評價他人，只有如來以及類似如來的人，才能夠真正瞭解。因此，修行人如果想要保護自己，就要謹慎，不要隨意評價他人而產生矛盾。菩薩如果想要修集佛法，應當常常晝夜勤奮專心。發了深厚的菩薩心的人，不應當喜歡探求別人的缺點。菩薩如果能夠教導三千大千世界中的眾生修行十善，也不如菩薩用一頓飯的時間，一心安靜地修習一個相的法門，乃至聽聞、接受、讀誦、解說，這個人的福德勝過前者很多。為什麼呢？因為諸位菩薩用這種法門，能夠滅除
【English Translation】 English version: Dharma. Later, there was a dignified Bhikshu (monk), who saw the Dharma Master Pure Dignity still entering other people's homes. Seeing his disciples destroying the usual decorum, he again generated impure evil thoughts, thinking: 'This Bhikshu has broken the precepts and destroyed the precepts, how can he attain Bodhi (enlightenment)?' Then he said to the crowd: 'This Bhikshu's conduct is mixed, far from the Buddha's path.' After this dignified Bhikshu created this karma (action), he later died. Because of this karmic retribution, he fell into the Avici (uninterrupted) Great Hell, enduring all kinds of suffering for nine hundred trillion kalpas (eons); after coming out of hell, for sixty-three hundred thousand lifetimes, he was constantly slandered; as his sins gradually diminished, he became a Bhikshu for thirty-two hundred thousand lifetimes. After leaving home, due to the karmic causes of his previous actions, he turned away from the path and returned to secular life. Furthermore, due to the causes of other sins, he left home and entered the path under the Buddha Pure Brightness, diligently and vigorously striving as if saving his head from fire, but for trillions of years, he could not even obtain the Dharma-acceptance of gentleness and compliance, and for countless trillions of lifetimes, his faculties were dull.
'Lion's Gait (name of a person), what do you think?' Was the dignified Bhikshu at that time someone else? Do not view it that way, for it was I myself. At that time, I generated this subtle impure thought, and received this karmic retribution, falling into hell. Lion's Gait! If someone does not want to generate this subtle sin, they should not generate evil thoughts towards Bodhisattvas (enlightened beings). For all the paths that Bodhisattvas walk, one should believe and understand, and should not generate thoughts of anger and hatred, but should think: 'I cannot well know the minds of others, and the actions of sentient beings are also difficult to know.' Good man! The Tathagata (Buddha) sees this benefit, therefore he constantly speaks this Dharma, so practitioners should not casually judge others, only the Tathagata and those similar to the Tathagata can truly know. Therefore, if practitioners want to protect themselves, they should be cautious and not casually judge others and create conflict. If Bodhisattvas want to cultivate and gather the Buddha Dharma, they should always be diligent and focused day and night. Those who have deeply aroused the Bodhi-mind (mind of enlightenment) should not be fond of seeking the faults of others. If a Bodhisattva can teach beings in the three thousand great thousand worlds to practice the ten good deeds, it is not as good as a Bodhisattva spending the time of one meal, single-mindedly and quietly contemplating the Dharma-door of one aspect, even hearing, receiving, reading, reciting, and explaining it, the merit of this person is far greater than the former. Why? Because all Bodhisattvas use this Dharma-door to extinguish
一切業障罪，亦於一切眾生之中離憎愛心，便能疾得一切種智。」
爾時文殊師利法王子白佛言：「世尊！如佛所說滅業障罪，云何滅業障罪？」
佛告文殊師利：「若菩薩見一切法性無業無報，則能畢滅業障之罪。又文殊師利！若菩薩見貪慾際即是真際，見瞋恚際即是真際，見愚癡際即是真際，則能畢滅業障之罪。又文殊師利！若菩薩能見一切眾生性即是涅槃性，則能畢滅業障之罪。所以者何？若人自有所見即能起業，無知無聞凡夫愚人不知諸法畢竟滅相，故自見其身亦見他人，以是見故便起身口意業。是人妄見憶想分別，作是念：『我是貪慾、瞋恚、愚癡。』如是分別故，于佛法中出家學道，復作是念：『我是持戒修梵行人，我當越度生死，得於涅槃免諸苦惱。』是人分別諸法，是善是不善，是應知、是應斷、是應證、是應修，所謂苦應見、集應斷、滅應證、道應修。而復分別一切諸行皆悉無常，一切諸行皆悉是苦，一切諸行皆三毒熾然，我當疾舍此有為法。常作如是思惟，于諸行中種種取相而生厭心。
「爾時便作是念：『見諸行如是，是名見苦；惡厭諸行，是名斷集。』分別諸行，見於滅諦即作是念：『我今見滅是名證滅，我當修道。』便至靜處念如是法，作是念已攝心定住。是人先得厭
【現代漢語翻譯】 現代漢語譯本：一切由業產生的罪惡，以及在所有眾生中去除憎恨和愛戀之心，就能迅速獲得一切種智（佛的智慧）。
這時，文殊師利（Manjushri）法王子對佛說：『世尊！如您所說，如何滅除業障罪呢？』
佛告訴文殊師利：『如果菩薩（Bodhisattva）看到一切法的本性沒有業也沒有報應，就能徹底滅除業障之罪。還有，文殊師利！如果菩薩看到貪慾的邊際就是真如的邊際，看到瞋恚的邊際就是真如的邊際，看到愚癡的邊際就是真如的邊際，就能徹底滅除業障之罪。還有，文殊師利！如果菩薩能看到一切眾生的本性就是涅槃（Nirvana）的本性，就能徹底滅除業障之罪。為什麼呢？如果人自己有所見解，就會產生業。無知無聞的凡夫愚人不知道諸法畢竟空寂的真相，所以看到自己的身體也看到他人的身體，因為這種見解，就產生身口意業。這些人虛妄地憶想分別，這樣想：『我是貪慾、瞋恚、愚癡。』因為這樣分別，所以在佛法中出家學道，又這樣想：『我是持戒修行梵行的人，我應當超越生死，得到涅槃，免除各種苦惱。』這些人分別諸法，什麼是善，什麼是不善，什麼是應該知道的，什麼是應該斷除的，什麼是應該證悟的，什麼是應該修行的，所謂苦應該觀察，集應該斷除，滅應該證悟，道應該修行。而且又分別一切諸行都是無常的，一切諸行都是苦的，一切諸行都充滿貪嗔癡三毒，我應當迅速捨棄這些有為法。』常常這樣思惟，在諸行中種種取相而生厭惡之心。
『這時就產生這樣的念頭：『看到諸行是這樣的，這叫做見苦；厭惡諸行，這叫做斷集。』分別諸行，見到滅諦（Nirodha Satya），就產生這樣的念頭：『我現在見到滅，這叫做證滅，我應當修道。』便到安靜的地方思念這樣的法，產生這樣的念頭后，收攝心念使之安定。這人先前因為厭惡諸
【English Translation】 English version: 'All karmic obstacles and sins, and the absence of hatred and love among all sentient beings, will enable one to quickly attain omniscience (Sarvajna, the wisdom of a Buddha).'
At that time, Manjushri (Manjushri), the Dharma Prince, said to the Buddha: 'World Honored One! As the Buddha said, how can karmic obstacles and sins be extinguished?'
The Buddha told Manjushri: 'If a Bodhisattva (Bodhisattva) sees that the nature of all dharmas is without karma and without retribution, then he can completely extinguish the sins of karmic obstacles. Furthermore, Manjushri! If a Bodhisattva sees that the boundary of greed is the boundary of Suchness (Tathata), sees that the boundary of anger is the boundary of Suchness, and sees that the boundary of ignorance is the boundary of Suchness, then he can completely extinguish the sins of karmic obstacles. Furthermore, Manjushri! If a Bodhisattva can see that the nature of all sentient beings is the nature of Nirvana (Nirvana), then he can completely extinguish the sins of karmic obstacles. Why? If a person has his own views, he will generate karma. Ignorant and unlearned ordinary people do not know the ultimate extinction of all dharmas, so they see their own bodies and also see the bodies of others. Because of this view, they generate karma of body, speech, and mind. These people falsely remember and discriminate, thinking: 'I am greed, anger, and ignorance.' Because of this discrimination, they leave home to study the Way in the Buddhadharma, and again think: 'I am one who upholds the precepts and practices pure conduct, I should transcend birth and death, attain Nirvana, and be free from all suffering.' These people discriminate dharmas, what is good, what is not good, what should be known, what should be abandoned, what should be realized, and what should be cultivated, namely, suffering should be seen, accumulation should be abandoned, cessation should be realized, and the path should be cultivated. And again, they discriminate that all conditioned phenomena are impermanent, all conditioned phenomena are suffering, and all conditioned phenomena are ablaze with the three poisons (greed, hatred, and delusion). I should quickly abandon these conditioned dharmas.' They constantly think in this way, taking various forms in all conditioned phenomena and generating aversion.
'At that time, they will have this thought: 'Seeing that all conditioned phenomena are like this, this is called seeing suffering; hating and being disgusted with all conditioned phenomena, this is called abandoning accumulation.' Discriminating all conditioned phenomena and seeing the cessation of suffering (Nirodha Satya), they will have this thought: 'Now I see cessation, this is called realizing cessation, I should cultivate the path.' Then they go to a quiet place and contemplate such dharmas, and after having this thought, they gather their minds and settle them. This person previously, because of aversion to all'
心，今得定心，故於諸行中心便舍離，而自愧厭不喜不樂，復作是念：『我今於一切法中已得解脫，更無所作，我身已得阿羅漢道。』是人命終之時見受生處，即菩提中心生疑悔，以此疑故命終之後墮大地獄。何以故？是人于無生法中而分別故。」
爾時文殊師利法王子白佛言：「世尊！今云何應觀四聖諦？」
佛告文殊師利：「若行者能見一切法即是無生性，是名見苦。若能見一切法不集不起，是名斷集。若能見一切法畢竟滅相，是名證滅。若能見一切法無所有性，是名修道。文殊師利！若行者能如是見四聖諦，是人不作如是分別，是法善是法不善，是法應見、是法應斷、是法應證、是法應修，所謂苦應見、集應斷、滅應證、道應修。所以者何？凡夫所行貪慾、瞋恚、愚癡，行者見是法皆空、無生、無所有、不可分別，但積集虛妄。爾時於法無所取無所舍，於三界中心無所礙，見一切三界畢竟不生，見一切善不善法虛誑不實，如幻如夢如影如響如焰。行者見貪慾性即是涅槃性，瞋恚性即是涅槃性，愚癡性即是涅槃性。若能見一切法性如是，便於一切眾生之中不起憎愛。所以者何？是行者不得是法，若生愛處、若生憎處，安住虛空，心中乃至不見佛、不見法、不見僧，是則不見一切法。若不見一切法，于
【現代漢語翻譯】 現代漢語譯本：此人認為，『我的心現在得到了安定，所以在各種行為中心中便捨棄遠離，並且感到慚愧厭惡，不喜悅也不快樂』，又這樣想：『我現在對於一切法已經得到了解脫，再也沒有什麼可做的了，我的身體已經證得了阿羅漢道（Arhat path）。』這個人臨命終的時候，看見了將要受生的地方，就對菩提（Bodhi）的中心產生了懷疑後悔，因為這個懷疑，命終之後墮入大地獄。為什麼呢？因為這個人對於無生之法卻加以分別。」
這時，文殊師利（Manjushri）法王子對佛說：「世尊！現在應該如何觀察四聖諦（Four Noble Truths）呢？」
佛告訴文殊師利：「如果修行者能夠見到一切法就是無生之性，這叫做見苦（Dukkha）。如果能夠見到一切法不積聚也不生起，這叫做斷集（Samudaya）。如果能夠見到一切法畢竟寂滅之相，這叫做證滅（Nirodha）。如果能夠見到一切法無所有性，這叫做修道（Magga）。文殊師利！如果修行者能夠這樣觀察四聖諦，這個人就不會作這樣的分別：這個法是善的，這個法是不善的；這個法應該見，這個法應該斷，這個法應該證，這個法應該修，所謂苦應該見，集應該斷，滅應該證，道應該修。為什麼呢？凡夫所行的貪慾、瞋恚、愚癡，修行者見到這些法都是空、無生、無所有、不可分別的，只是積聚虛妄。這時對於法無所取也無所舍，對於三界（Three Realms）中心中沒有阻礙，見到一切三界畢竟不生，見到一切善與不善的法虛假不實，如同幻、如同夢、如同影、如同響、如同焰。修行者見到貪慾的自性就是涅槃（Nirvana）的自性，瞋恚的自性就是涅槃的自性，愚癡的自性就是涅槃的自性。如果能夠見到一切法的自性是這樣，那麼對於一切眾生之中就不會生起憎恨和喜愛。為什麼呢？因為這個修行者沒有得到這個法，無論生起喜愛的地方，還是生起憎恨的地方，安住在虛空之中，心中乃至不見佛（Buddha）、不見法（Dharma）、不見僧（Sangha），這就是不見一切法。如果不見一切法，那麼對於...
【English Translation】 English version: This person thinks, 'My mind is now stabilized, so in the midst of all actions, I abandon and distance myself, feeling ashamed and disgusted, neither pleased nor happy,' and further contemplates: 'I have now attained liberation from all dharmas, there is nothing more to do, and my body has attained the Arhat path (阿羅漢道).' When this person is about to die, seeing the place where they will be reborn, they develop doubt and regret in the center of Bodhi (菩提), and because of this doubt, they fall into the great hell after death. Why? Because this person makes distinctions in the dharma of non-birth.
At that time, Manjushri (文殊師利), the Dharma Prince, said to the Buddha: 'World Honored One! How should we contemplate the Four Noble Truths (四聖諦) now?'
The Buddha told Manjushri: 'If a practitioner can see that all dharmas are of the nature of non-birth, this is called seeing suffering (Dukkha). If one can see that all dharmas do not accumulate and do not arise, this is called cutting off accumulation (Samudaya). If one can see that all dharmas are ultimately of the nature of extinction, this is called realizing extinction (Nirodha). If one can see that all dharmas are of the nature of non-existence, this is called cultivating the path (Magga). Manjushri! If a practitioner can see the Four Noble Truths in this way, this person will not make such distinctions: this dharma is good, this dharma is not good; this dharma should be seen, this dharma should be cut off, this dharma should be realized, this dharma should be cultivated, namely, suffering should be seen, accumulation should be cut off, extinction should be realized, and the path should be cultivated. Why? The greed, hatred, and delusion practiced by ordinary people, the practitioner sees that these dharmas are all empty, without birth, without existence, and cannot be distinguished, but only accumulate falsehood. At this time, there is neither grasping nor abandoning of dharmas, and in the center of the Three Realms (三界) there is no obstruction, seeing that all Three Realms ultimately do not arise, seeing that all good and non-good dharmas are false and unreal, like illusions, like dreams, like shadows, like echoes, like flames. The practitioner sees that the nature of greed is the nature of Nirvana (涅槃), the nature of hatred is the nature of Nirvana, and the nature of delusion is the nature of Nirvana. If one can see that the nature of all dharmas is like this, then one will not arise hatred or love among all sentient beings. Why? Because this practitioner has not obtained this dharma, whether in the place where love arises or in the place where hatred arises, abiding in emptiness, in the heart not even seeing the Buddha (佛), not seeing the Dharma (法), not seeing the Sangha (僧), this is not seeing all dharmas. If one does not see all dharmas, then regarding...
諸法中則不生疑，不生疑故則不受一切法，不受一切法故則自寂滅。文殊師利！長老須菩提知如是法故，不來禮佛足。須菩提尚不得自身，何況得如來身？不得自身而得如來身者，無有是處。」
文殊師利復白佛言：「世尊！行者云何應觀四念處？」
佛告文殊師利：「當來世有比丘如是說：『觀內身處若觀不凈是身念處，觀樂皆苦是受念處，觀心生滅性是心念處，觀壞和合相但得法相是法念處。』」
文殊師利白佛言：「世尊！今云何真觀四念處？」
佛言：「止止。文殊師利！不須問也，如來隨宜說法難可得解。」
文殊師利言：「世尊！愍念眾生故，愿必為說。」
佛告文殊師利：「若行者見身如虛空，是為身念處；若行者見受不得內外兩間，是為受念處；若行者知心唯有名字，是為心念處；若行者不得善法不得不善法，是為法念處。文殊師利！應如是觀四念處。」
文殊師利復白佛言：「世尊！行者云何應觀八聖道分？」
佛告文殊師利：「若行者見一切法平等無二無分別，是名正見。見一切法無思惟無分別，以是見故是名正思惟。見一切法無言說相，善修語言平等相故，是名正語。見一切法不作相，作者不可得故，是名正業。不分別正命邪命，善修習平
【現代漢語翻譯】 現代漢語譯本：對一切法不產生懷疑，不產生懷疑的緣故，就不會執著于任何法，不執著于任何法的緣故，自身就達到寂滅。文殊師利（Manjushri，菩薩名）！長老須菩提（Subhuti，佛陀的弟子）因爲了知這樣的法，所以不來禮佛足。須菩提尚且無法得到自身，更何況得到如來的身？無法得到自身卻能得到如來的身，是沒有這樣的道理的。」
文殊師利又對佛說：「世尊！修行人應該如何觀修四念處（Four Foundations of Mindfulness）？」
佛告訴文殊師利：「當未來世有比丘這樣說：『觀察內身處，如果觀察到不凈，這就是身念處（Mindfulness of the Body）；觀察到快樂都是苦，這就是受念處（Mindfulness of Feelings）；觀察到心是生滅的，這就是心念處（Mindfulness of Mind）；觀察到壞滅的和合之相，僅僅得到法的表相，這就是法念處（Mindfulness of Dharmas）。』」
文殊師利問佛說：「世尊！現在應該如何才是真正地觀修四念處？」
佛說：「停止，停止。文殊師利！不需要再問了，如來隨順因緣說法，難以理解。」
文殊師利說：「世尊！爲了憐憫眾生的緣故，希望您一定為我們解說。」
佛告訴文殊師利：「如果修行人見到身體如同虛空，這就是身念處；如果修行人見到感受無法得到內外兩端，這就是受念處；如果修行人知道心唯有名字，這就是心念處；如果修行人無法得到善法，也無法得到不善法，這就是法念處。文殊師利！應當這樣觀修四念處。」
文殊師利又對佛說：「世尊！修行人應該如何觀修八聖道分（Noble Eightfold Path）？」
佛告訴文殊師利：「如果修行人見到一切法平等，沒有二相，沒有分別，這叫做正見（Right View）。見到一切法沒有思惟，沒有分別，因為這樣的見解，這叫做正思惟（Right Thought）。見到一切法沒有言說之相，善於修習語言的平等之相，這叫做正語（Right Speech）。見到一切法沒有造作之相，因為作者不可得，這叫做正業（Right Action）。不分別正命和邪命，善於修習平等
【English Translation】 English version: In all dharmas, then, no doubt arises; because no doubt arises, then one does not accept all dharmas; because one does not accept all dharmas, then one is self-quenched. Manjushri (Manjushri, name of a Bodhisattva)! The elder Subhuti (Subhuti, one of Buddha's disciples) knows such dharmas, therefore he does not come to bow at the Buddha's feet. Subhuti cannot even obtain his own body, how much less the body of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha)? There is no such thing as obtaining the body of the Tathagata without obtaining one's own body.'
Manjushri then said to the Buddha, 'World Honored One! How should practitioners contemplate the Four Foundations of Mindfulness (Four Foundations of Mindfulness)?'
The Buddha told Manjushri, 'In the future, there will be Bhikshus (Bhikshus, Buddhist monks) who say: 'Contemplating the inner body, if one contemplates impurity, this is Mindfulness of the Body; contemplating that all pleasures are suffering, this is Mindfulness of Feelings; contemplating that the mind is of arising and ceasing nature, this is Mindfulness of Mind; contemplating the aspect of decaying combination, merely obtaining the appearance of dharmas, this is Mindfulness of Dharmas.''
Manjushri asked the Buddha, 'World Honored One! How should one truly contemplate the Four Foundations of Mindfulness now?'
The Buddha said, 'Stop, stop. Manjushri! There is no need to ask further, the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) teaching according to circumstances is difficult to understand.'
Manjushri said, 'World Honored One! Out of compassion for sentient beings, I hope you will definitely explain it for us.'
The Buddha told Manjushri, 'If a practitioner sees the body as empty space, this is Mindfulness of the Body; if a practitioner sees that feelings cannot be obtained between the inner and outer, this is Mindfulness of Feelings; if a practitioner knows that the mind is only a name, this is Mindfulness of Mind; if a practitioner cannot obtain good dharmas and cannot obtain unwholesome dharmas, this is Mindfulness of Dharmas. Manjushri! One should contemplate the Four Foundations of Mindfulness in this way.'
Manjushri then said to the Buddha, 'World Honored One! How should practitioners contemplate the Noble Eightfold Path (Noble Eightfold Path)?'
The Buddha told Manjushri, 'If a practitioner sees all dharmas as equal, without duality, without discrimination, this is called Right View (Right View). Seeing all dharmas without thought, without discrimination, because of this view, this is called Right Thought (Right Thought). Seeing all dharmas without the aspect of speech, skillfully cultivating the aspect of equality of language, this is called Right Speech (Right Speech). Seeing all dharmas without the aspect of creation, because the creator is unobtainable, this is called Right Action (Right Action). Not discriminating between right livelihood and wrong livelihood, skillfully cultivating equality
等命故，是名正命。不發不起一切法，以無所行故，是名正精進。於一切法無所憶念，諸憶念性離故，是名正念。見一切法性常定，以不散不緣不可得故，是名正定。文殊師利！行者應如是觀八聖道分。」
文殊師利復白佛言：「世尊！行者云何應觀五根？」
佛告文殊師利：「若行者信一切法畢竟不生，從本已來常自爾故，是名信根。於一切法中心無所住，遠近相離故，是名精進根。於一切法無所憶念，緣性離故不繫念于緣，是名念根。於一切法無所思惟，二法不可得故，是名定根。見一切法常空，離於生相，是名慧根。文殊師利！行者應如是觀五根。」
文殊師利復白佛言：「世尊！行者云何應觀七菩提分？」
佛言：「文殊師利！行者能見一切法無憶念，是名念菩提分。若一切法，若善、若不善、若無記，不可選擇、不可得，無決定故，是名擇菩提分。若不取一切三界相，善壞三界故，是名精進菩提分。若一切有為法中不生喜相，善壞有喜相故，是名喜菩提分。若一切法中除卻其心，緣相不可得故，是名除菩提分。若一切法不可得，善修壞相故，是名定菩提分。若於一切法無所依止不貪不著，不見一切法故得舍心，是名舍菩提分。文殊師利！行者應如是觀七菩提分。若行者能如是見四
【現代漢語翻譯】 現代漢語譯本： 『依于正當的謀生方式生活，這被稱為正命。不發起、不生起任何法，因為沒有任何作為，這被稱為正精進。對於一切法沒有憶念，因為憶念的自性是遠離的，這被稱為正念。見到一切法的自性是恒常不變的，因為不散亂、不攀緣、不可得，這被稱為正定。文殊師利（Manjushri）！修行者應當這樣觀察八聖道分。』
文殊師利（Manjushri）又對佛說：『世尊！修行者應當如何觀察五根？』
佛告訴文殊師利（Manjushri）：『如果修行者相信一切法畢竟不生，從本來就是如此，這被稱為信根。對於一切法心中沒有執著，遠離遠近的相對性，這被稱為精進根。對於一切法沒有憶念，因為緣起的自性是遠離的，不繫念于因緣，這被稱爲念根。對於一切法沒有思惟，因為二法不可得，這被稱為定根。見到一切法恒常是空性的，遠離生滅的現象，這被稱為慧根。文殊師利（Manjushri）！修行者應當這樣觀察五根。』
文殊師利（Manjushri）又對佛說：『世尊！修行者應當如何觀察七菩提分？』
佛說：『文殊師利（Manjushri）！修行者能夠見到一切法沒有憶念，這被稱爲念菩提分。對於一切法，無論是善、不善還是無記，都不可選擇、不可得，沒有決定性，這被稱為擇菩提分。如果不執取一切三界（Trailokya）的現象，善於破除三界（Trailokya）的束縛，這被稱為精進菩提分。如果對於一切有為法中不產生喜悅的現象，善於破除喜悅的執著，這被稱為喜菩提分。如果對於一切法中去除其心，因為緣起的現象不可得，這被稱為除菩提分。如果一切法不可得，善於修習破除現象的智慧，這被稱為定菩提分。如果對於一切法沒有依賴、不貪戀、不執著，因為不見一切法而得到舍心，這被稱為舍菩提分。文殊師利（Manjushri）！修行者應當這樣觀察七菩提分。如果修行者能夠這樣見到四
【English Translation】 English version: 『Living according to a proper livelihood, this is called Right Livelihood. Not initiating or arising any dharma, because there is no action, this is called Right Effort. Having no recollection of all dharmas, because the nature of recollection is detachment, this is called Right Mindfulness. Seeing the nature of all dharmas as constant and unchanging, because they are not scattered, not conditioned, and unattainable, this is called Right Concentration. Manjushri! Practitioners should observe the Eightfold Noble Path in this way.』
Manjushri then said to the Buddha: 『World Honored One! How should practitioners observe the Five Roots?』
The Buddha told Manjushri: 『If practitioners believe that all dharmas ultimately do not arise, and have always been so from the beginning, this is called the Root of Faith. Having no attachment in the mind towards all dharmas, being detached from the relativity of near and far, this is called the Root of Effort. Having no recollection of all dharmas, because the nature of conditions is detachment, not being bound by conditions, this is called the Root of Mindfulness. Having no thought about all dharmas, because duality is unattainable, this is called the Root of Concentration. Seeing that all dharmas are constantly empty, detached from the phenomena of arising and ceasing, this is called the Root of Wisdom. Manjushri! Practitioners should observe the Five Roots in this way.』
Manjushri then said to the Buddha: 『World Honored One! How should practitioners observe the Seven Factors of Enlightenment?』
The Buddha said: 『Manjushri! If practitioners can see that all dharmas have no recollection, this is called the Factor of Mindfulness of Enlightenment. Regarding all dharmas, whether they are good, not good, or neutral, they are unselectable, unattainable, and have no certainty, this is called the Factor of Discrimination of Enlightenment. If one does not grasp the phenomena of all three realms (Trailokya), and is skilled at destroying the bonds of the three realms (Trailokya), this is called the Factor of Effort of Enlightenment. If one does not generate the phenomena of joy in all conditioned dharmas, and is skilled at destroying the attachment to joy, this is called the Factor of Joy of Enlightenment. If one removes the mind from all dharmas, because the phenomena of conditions are unattainable, this is called the Factor of Tranquility of Enlightenment. If all dharmas are unattainable, and one is skilled at cultivating the wisdom of destroying phenomena, this is called the Factor of Concentration of Enlightenment. If one has no reliance, no greed, and no attachment to all dharmas, and attains the mind of equanimity because one does not see all dharmas, this is called the Factor of Equanimity of Enlightenment. Manjushri! Practitioners should observe the Seven Factors of Enlightenment in this way. If practitioners can see the Four
聖諦、四念處、八聖道分、五根、七菩提分，我說是人名為已得度者，到于彼岸，出在陸地無畏之處，已離重檐除諸塵垢，是人名為無所有者、無所憂者、無所受者，是名阿羅漢、是名沙門、是名婆羅門、是名比丘、是名澡浴潔凈者、是名智者是名解者、是名聞者、是名佛子、是名釋子、是名破刺棘者、是名卻關鍵者、是名已度塹者、是名出欲求者、是名開門扇者、是名賢聖勝相者。
「文殊師利！若有比丘成就如是法者，于天人世間名為福田，應受供養。文殊師利！是比丘若欲不虛食國中施者、破壞魔網者、欲度生死海者、欲得涅槃者、欲脫一切苦惱者、欲為一切天人世間作福田者，應當勤修習如是之法。」
說是法時，三萬二千諸天得諸法實相，各以天曼陀羅華而散佛上，白言：「世尊！若人得聞如是之法，是人名為善出家者，何況信受讀誦如所說行？世尊！若有須臾聞是法者，是則名為無增上慢。」
爾時文殊師利法王子白佛言：「惟愿世尊！當說陀羅尼，以是陀羅尼故，令諸菩薩得無礙辯才，于諸音聲無所怖畏，能令諸法皆作佛法，又信解諸法皆是一相。」
佛告文殊師利：「汝今諦聽！當爲汝說不動種性法門。諸菩薩得入是法門者，能以智慧光明照一切法，疾得無生法忍。」
【現代漢語翻譯】 現代漢語譯本： 我說，如果有人通達聖諦（Arya-satya，四聖諦）、修習四念處（Catuḥsmṛtyupasthāna，身、受、心、法四種觀照）、奉行八聖道分（Āryāṣṭāṅgamārga，八正道）、具備五根（Pañcendriyāṇi，信、精進、念、定、慧五種能力）、圓滿七菩提分（Sapta bodhyaṅgāni，七覺支），這樣的人就叫做已經得度者，到達了彼岸，脫離了險境，到達了無畏的陸地，已經去除了內心的重負，清除了所有的塵垢。這樣的人被稱為一無所有者、無所憂慮者、無所執受者，這就是阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），這就是沙門（Śrāmaṇa，出家修道者），這就是婆羅門（Brāhmaṇa，指修行達到高境界的修行者），這就是比丘（Bhikṣu，出家受具足戒的男子），這就是澡浴潔凈者，這就是智者，這就是解脫者，這就是聞法者，這就是佛子，這就是釋迦牟尼佛的弟子，這就是破除煩惱之刺者，這就是打開解脫之關鍵者，這就是已經度過生死之塹者，這就是脫離慾望追求者，這就是開啟智慧之門者，這就是賢聖中最殊勝者。
『文殊師利（Mañjuśrī），如果有比丘成就了這樣的法，在天界和人間就被稱為福田，應當接受供養。文殊師利，這樣的比丘如果想要不白白接受國家的供養，想要破壞魔的羅網，想要度過生死之海，想要獲得涅槃（Nirvāṇa，寂滅解脫的境界），想要脫離一切苦惱，想要為一切天人和世間眾生作福田，就應當勤奮修習這樣的法。』
當佛陀宣說此法時，三萬二千諸天證悟了諸法實相，各自用天界的曼陀羅花（Mandala flower）散在佛陀身上，說道：『世尊！如果有人能夠聽聞這樣的法，這個人就叫做善於出家者，更何況是信受、讀誦並且按照所說的去修行呢？世尊！如果有人哪怕只是須臾之間聽聞此法，這個人就叫做沒有增上慢。』
這時，文殊師利法王子對佛陀說：『惟愿世尊，能夠宣說陀羅尼（Dhāraṇī，總持法門），因為這個陀羅尼的緣故，能夠讓諸位菩薩獲得無礙辯才，對於各種音聲沒有恐懼，能夠讓一切法都成為佛法，並且相信和理解一切法都是同一體相。』
佛陀告訴文殊師利：『你現在仔細聽好！我將為你宣說不動種性法門。諸位菩薩如果能夠進入這個法門，就能夠用智慧光明照亮一切法，迅速獲得無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的證悟）。』
【English Translation】 English version: I say that a person who has attained the Holy Truths (Arya-satya, the Four Noble Truths), cultivates the Four Foundations of Mindfulness (Catuḥsmṛtyupasthāna, mindfulness of body, feelings, mind, and phenomena), practices the Noble Eightfold Path (Āryāṣṭāṅgamārga, the eight aspects of right understanding, thought, speech, action, livelihood, effort, mindfulness, and concentration), possesses the Five Roots (Pañcendriyāṇi, the five faculties of faith, effort, mindfulness, concentration, and wisdom), and perfects the Seven Factors of Enlightenment (Sapta bodhyaṅgāni, the seven factors of mindfulness, investigation, energy, joy, tranquility, concentration, and equanimity), is called one who has attained liberation, reached the other shore, left the dangerous ground, arrived at a fearless place on land, cast off heavy burdens, and removed all defilements. This person is called one who possesses nothing, worries about nothing, and accepts nothing. This is called an Arhat (Arhat, a perfected being who has eradicated all defilements and attained liberation), this is called a Śrāmaṇa (Śrāmaṇa, a wandering ascetic), this is called a Brāhmaṇa (Brāhmaṇa, a member of the priestly class, or a spiritually advanced person), this is called a Bhikṣu (Bhikṣu, a Buddhist monk), this is called one who is cleansed by bathing, this is called a wise person, this is called a liberated person, this is called a hearer of the Dharma, this is called a child of the Buddha, this is called a disciple of Shakyamuni, this is called one who has broken the thorns, this is called one who has unlocked the key, this is called one who has crossed the moat, this is called one who has abandoned desire, this is called one who has opened the door, this is called one who is victorious among the noble and virtuous.
'Mañjuśrī, if a Bhikṣu accomplishes such Dharma, he is called a field of merit in the realms of gods and humans, and should receive offerings. Mañjuśrī, if this Bhikṣu wishes not to eat the offerings of the country in vain, wishes to destroy the net of Māra (Māra, the personification of evil), wishes to cross the sea of birth and death, wishes to attain Nirvāṇa (Nirvāṇa, the state of perfect peace and liberation), wishes to escape all suffering, and wishes to be a field of merit for all gods and humans, he should diligently cultivate such Dharma.'
When the Buddha spoke this Dharma, thirty-two thousand gods attained the true nature of all phenomena, and each scattered celestial Mandala flowers (Mandala flower) upon the Buddha, saying: 'World Honored One! If a person can hear such Dharma, that person is called one who has left home well, how much more so if they believe, recite, and practice as it is said? World Honored One! If someone hears this Dharma even for a moment, that person is called one without arrogance.'
At that time, the Dharma Prince Mañjuśrī said to the Buddha: 'May the World Honored One please speak the Dhāraṇī (Dhāraṇī, a sacred utterance or mantra), because of this Dhāraṇī, may all Bodhisattvas attain unobstructed eloquence, have no fear of any sounds, be able to make all Dharmas into Buddha-Dharma, and believe and understand that all Dharmas are of one single nature.'
The Buddha said to Mañjuśrī: 'Now listen carefully! I will speak to you about the Dharma gate of unmoving nature. If Bodhisattvas can enter this Dharma gate, they can illuminate all Dharmas with the light of wisdom, and quickly attain the forbearance of the non-arising of phenomena (anutpattika-dharma-kṣānti, the realization of the truth of the non-arising and non-ceasing of all phenomena).'
文殊師利白佛言：「世尊！云何名不動處種性法門？」
佛告文殊師利：「一切眾生其心皆一，是名種性。」
「世尊！云何是事名為種性？」
佛告文殊師利：「一切眾生皆無有心，緣性不可得故，是名種性。文殊師利！一切眾生皆同一量，是名種子。」
「世尊！云何是事名為種性？」
佛言：「一切眾生皆如虛空量，終歸無障礙，是名種子。文殊師利！一切眾生皆是一眾生，是名種子。」
「世尊！云何是事名為種性？」
「文殊師利！一切眾生皆是一相，畢竟不生離諸名字，一異不可得故，是名種性。文殊師利！貪慾是不動相。」
「世尊！云何是事名不動相？」
佛言：「文殊師利！貪慾是不動相，安住法性中，以不住故，是貪慾不可得性常離故，是名不動相。文殊師利！瞋恚是金剛。」
「世尊！云何是事名為金剛？」
「文殊師利！瞋恚不可斷不可壞，亦如金剛不可斷不可壞，一切法亦如是，不可斷不可壞，諸法本不決定故，是名如金剛。文殊師利！愚癡是智慧性。」
「世尊！云何是事名智慧性。」
「文殊師利！一切法離智慧亦離愚癡，譬如虛空無有智慧亦無愚癡，一切法亦如是，無有智慧亦無愚癡，智慧
【現代漢語翻譯】 現代漢語譯本 文殊師利菩薩對佛說：『世尊！什麼叫做不動處種性法門？』 佛告訴文殊師利菩薩：『一切眾生的心本來就是一體的，這就叫做種性。』 『世尊！什麼樣的事叫做種性？』 佛告訴文殊師利菩薩：『一切眾生本來就沒有心，因為緣起之性是不可得的，這就叫做種性。文殊師利！一切眾生都具有相同的量，這就叫做種子。』 『世尊！什麼樣的事叫做種性？』 佛說：『一切眾生都像虛空一樣廣大，最終歸於無障礙，這就叫做種子。文殊師利！一切眾生都是一個眾生，這就叫做種子。』 『世尊！什麼樣的事叫做種性？』 『文殊師利！一切眾生都是一個相，畢竟不生不滅，遠離各種名字，一和異都不可得，所以叫做種性。文殊師利！貪慾就是不動相。』 『世尊！什麼樣的事叫做不動相？』 佛說：『文殊師利！貪慾就是不動相，安住在法性之中，因為不住于任何地方，所以貪慾的自性是不可得的，並且是常離的，所以叫做不動相。文殊師利！嗔恚就是金剛（vajra）。』 『世尊！什麼樣的事叫做金剛？』 『文殊師利！嗔恚是不可斷、不可壞的，就像金剛一樣不可斷、不可壞，一切法也是這樣，不可斷、不可壞，因為諸法的本性是不決定的，所以叫做如金剛。文殊師利！愚癡就是智慧性。』 『世尊！什麼樣的事叫做智慧性？』 『文殊師利！一切法既離開了智慧，也離開了愚癡，譬如虛空沒有智慧也沒有愚癡，一切法也是這樣，沒有智慧也沒有愚癡，智慧』
【English Translation】 English version Manjushri (Mañjuśrī) said to the Buddha (Buddha), 'World Honored One (Śākyamuni)! What is called the 'Immovable Nature Lineage Dharma Gate'?' The Buddha told Manjushri, 'All sentient beings have one mind, this is called lineage (gotra).' 'World Honored One! What is this thing called lineage?' The Buddha told Manjushri, 'All sentient beings have no mind, because the nature of dependent origination is unattainable, this is called lineage. Manjushri! All sentient beings have the same measure, this is called seed (bīja).' 'World Honored One! What is this thing called lineage?' The Buddha said, 'All sentient beings are like the measure of space, ultimately returning to no obstruction, this is called seed. Manjushri! All sentient beings are one sentient being, this is called seed.' 'World Honored One! What is this thing called lineage?' 'Manjushri! All sentient beings are one aspect, ultimately not arising, separated from all names, one and different are unattainable, therefore it is called lineage. Manjushri! Greed is the immovable aspect.' 'World Honored One! What is this thing called the immovable aspect?' The Buddha said, 'Manjushri! Greed is the immovable aspect, abiding in the nature of Dharma (Dharma), because it does not abide, the nature of greed is unattainable and is always separate, therefore it is called the immovable aspect. Manjushri! Anger is vajra (vajra).' 'World Honored One! What is this thing called vajra?' 'Manjushri! Anger is unbreakable and indestructible, just like vajra is unbreakable and indestructible, all dharmas are also like this, unbreakable and indestructible, because the nature of all dharmas is not determined, therefore it is called like vajra. Manjushri! Ignorance is the nature of wisdom.' 'World Honored One! What is this thing called the nature of wisdom?' 'Manjushri! All dharmas are separated from both wisdom and ignorance, just like space has neither wisdom nor ignorance, all dharmas are also like this, having neither wisdom nor ignorance, wisdom'
愚癡智可知法，從本已來俱寂滅故，是名愚癡智慧處。文殊師利！色陰是不動處。」
「世尊！云何是事名不動處？」
「文殊師利！如天帝之幢深根安固不可動搖，一切法亦如是，以不住法故安住法性中，是法無來處無去處無取無舍，安住無住處故，是故色名不動相。文殊師利！受陰是滅性。」
「世尊！云何是事名為滅性？」
「文殊師利！一切諸受相性常寂滅故，諸受非內外，非東方非南西北方四維上下來。何以故？若樂受在內，一切眾生常應受樂；若苦受在內，一切眾生常應受苦；若不苦不樂受在內，一切眾生應受不苦不樂。文殊師利！今一切諸受實不在內不在外不在兩中間，不在東方南西北方四維上下，是故一切諸受如草木瓦石，畢竟不生不滅無相，是故受名寂滅相。文殊師利！想陰是種性。」
「世尊！云何是事名為種性？」
「文殊師利！是想皆憶想分別起、從虛妄中生，如空拳如野馬，本性自離，是故想陰名種性。文殊師利！行陰是種性。」
「世尊！云何是事名為種性？」
「文殊師利！一切諸行離數無數入平等數，譬如芭蕉畢竟無實本性自爾，一切法亦如是，無名字無性故，是故行陰名為種性。文殊師利！識陰是種性。」
「世尊！云
【現代漢語翻譯】 現代漢語譯本 『愚癡』和『智慧』是可以互相瞭解的法，因為從根本上來說，它們都是寂滅的，所以稱為愚癡智慧處。文殊師利（Manjushri，菩薩名）！色陰（Rupa Skandha，五蘊之一，指物質現象）是不動處。」
『世尊（Bhagavan，對佛的尊稱）！什麼叫做不動處？』
『文殊師利！就像天帝（Deva，神）的旗幟，根深蒂固，不可動搖，一切法也是這樣，因為不住于任何法，所以安住在法性之中。這種法沒有來處，沒有去處，沒有取，沒有舍，安住在無住之處，所以色陰被稱為不動相。文殊師利！受陰（Vedana Skandha，五蘊之一，指感受）是滅性。』
『世尊！什麼叫做滅性？』
『文殊師利！一切諸受的相和性都是常寂滅的，所以諸受不在內，不在外，不在東方，不在南西北方，不在四維上下。為什麼呢？如果樂受在內，一切眾生應該常常感受快樂；如果苦受在內，一切眾生應該常常感受痛苦；如果不苦不樂受在內，一切眾生應該感受不苦不樂。文殊師利！現在一切諸受實際上不在內，不在外，不在兩者中間，不在東方南西北方四維上下，所以一切諸受就像草木瓦石一樣，畢竟不生不滅，沒有自相，所以受陰被稱為寂滅相。文殊師利！想陰（Samjna Skandha，五蘊之一，指知覺）是種性。』
『世尊！什麼叫做種性？』
『文殊師利！這些想都是憶想分別產生的，從虛妄中產生，就像空拳，就像野馬，本性自然分離，所以想陰被稱為種性。文殊師利！行陰（Samskara Skandha，五蘊之一，指意志行為）是種性。』
『世尊！什麼叫做種性？』
『文殊師利！一切諸行，離數無數，入于平等數，譬如芭蕉，畢竟沒有實在，本性自然如此，一切法也是這樣，沒有名字，沒有自性，所以行陰被稱為種性。文殊師利！識陰（Vijnana Skandha，五蘊之一，指識別）是種性。』
『世尊！什麼
【English Translation】 English version 『Ignorance』 and 『wisdom』 are knowable dharmas, because from the very beginning, they are both quiescent. Therefore, it is called the place of ignorance and wisdom. Manjushri (Manjushri, a Bodhisattva)! The Rupa Skandha (Rupa Skandha, one of the five skandhas, referring to material phenomena) is the immovable place.』
『Bhagavan (Bhagavan, an honorific title for the Buddha)! What is called the immovable place?』
『Manjushri! Just like the banner of the Deva (Deva, a god), with deep roots firmly established and unshakeable, all dharmas are also like this. Because they do not abide in any dharma, they abide in the nature of dharma. This dharma has no coming, no going, no taking, no discarding, abiding in the place of non-abiding. Therefore, Rupa is called the immovable aspect. Manjushri! The Vedana Skandha (Vedana Skandha, one of the five skandhas, referring to feelings) is the nature of extinction.』
『Bhagavan! What is called the nature of extinction?』
『Manjushri! The characteristics and nature of all feelings are always quiescent. Therefore, feelings are not internal, not external, not in the east, not in the south, north, west, not in the four intermediate directions, not above, not below. Why? If pleasurable feelings were internal, all beings should always experience pleasure; if painful feelings were internal, all beings should always experience pain; if neither painful nor pleasurable feelings were internal, all beings should experience neither pain nor pleasure. Manjushri! Now, all feelings are actually not internal, not external, not in between the two, not in the east, south, north, west, four intermediate directions, above, below. Therefore, all feelings are like grass, trees, tiles, and stones, ultimately without arising, without ceasing, without characteristics. Therefore, Vedana is called the aspect of quiescence. Manjushri! The Samjna Skandha (Samjna Skandha, one of the five skandhas, referring to perception) is a seed nature.』
『Bhagavan! What is called a seed nature?』
『Manjushri! These thoughts all arise from recollection and discrimination, born from illusion, like an empty fist, like a mirage, their inherent nature is naturally separate. Therefore, the Samjna Skandha is called a seed nature. Manjushri! The Samskara Skandha (Samskara Skandha, one of the five skandhas, referring to volitional formations) is a seed nature.』
『Bhagavan! What is called a seed nature?』
『Manjushri! All Samskaras, beyond number and countless, enter into equal number, like a banana tree, ultimately without substance, its inherent nature is naturally so. All dharmas are also like this, without name, without self-nature. Therefore, the Samskara Skandha is called a seed nature. Manjushri! The Vijnana Skandha (Vijnana Skandha, one of the five skandhas, referring to consciousness) is a seed nature.』
『Bhagavan! What
何是事名為種性？」
「文殊師利！是識如幻，無實無起無生，空無相無性，如五指涂空空無相現，是故識陰名為種性。文殊師利！色是種性。」
「世尊！云何色為種性？」
「文殊師利！譬如鏡中像，雖可目見而無有實，一切色亦如是，雖見無實，但誑眼誑心虛妄不實，是故色名種性。文殊師利，聲是種性。」
「世尊！云何聲為種性？」
「文殊師利，一切法無別異相，畢竟空，如山中響，是故聲為種性。文殊師利！香是種性。」
「世尊！云何香是種性？」
「文殊師利！一切法無香相，性無知故，空如虛空，鼻香識者皆不可得，是故香為種性。文殊師利！味是種性。」
「世尊！云何味為種性？」
「文殊師利！味性即是不可思議性，不可知、離於知故，自性常離故，是故味名種性。文殊師利！觸是種性。」
「世尊！云何觸為種性。」
「文殊師利！觸如虛空，其性自離無觸無合，一切法亦如是，善壞身故，離於觸相，觸者不可得故，是故觸是種性。文殊師利！法是種性。」
「世尊！云何法為種性？」
「文殊師利！一切法無相無心，離心性、離名字，無決定故，皆是法性相，是故法是種性。文殊師利！地是種性。
【現代漢語翻譯】 現代漢語譯本： 『什麼事物被稱為種性（gotra，家族、根源）？』 『文殊師利（Manjushri，智慧的菩薩）！識（vijnana，意識）如幻象，沒有真實，沒有生起，沒有產生，是空無自性的。就像五指在空中塗抹，呈現出空無自性的現象，因此識陰（vijnana-skandha，意識蘊）被稱為種性。文殊師利！色（rupa，物質、形態）是種性。』 『世尊（Bhagavan，佛的尊稱）！為什麼色是種性？』 『文殊師利！譬如鏡中的影像，雖然可以用眼睛看到，但沒有實體。一切色也是如此，雖然能看到，但實際上是虛假的，欺騙眼睛和心，虛妄不實。因此，色被稱為種性。文殊師利！聲（shabda，聲音）是種性。』 『世尊！為什麼聲是種性？』 『文殊師利！一切法沒有差別之相，畢竟是空，就像山中的迴響。因此，聲是種性。文殊師利！香（gandha，氣味）是種性。』 『世尊！為什麼香是種性？』 『文殊師利！一切法沒有香的味道，因為其自性沒有知覺，空如虛空，鼻和香的意識都不可得。因此，香是種性。文殊師利！味（rasa，味道）是種性。』 『世尊！為什麼味是種性？』 『文殊師利！味的自性是不可思議的自性，不可知，遠離知覺，自性常是分離的。因此，味被稱為種性。文殊師利！觸（sparsha，觸覺）是種性。』 『世尊！為什麼觸是種性？』 『文殊師利！觸如虛空，其自性是分離的，沒有接觸，沒有結合。一切法也是如此，因為身體容易敗壞，遠離觸的現象，觸者不可得。因此，觸是種性。文殊師利！法（dharma，事物、法則）是種性。』 『世尊！為什麼法是種性？』 『文殊師利！一切法沒有現象，沒有心，遠離心性，遠離名字，沒有決定性，都是法的自性相。因此，法是種性。文殊師利！地（prthivi，土地、地界）是種性。
【English Translation】 English version: 'What is it that is called gotra (family, lineage, origin)?' 'Manjushri (Manjushri, Bodhisattva of wisdom)! Consciousness (vijnana, awareness) is like an illusion, without reality, without arising, without birth, empty and without characteristics, without nature. Just as when one smears the sky with five fingers, an empty and characterless appearance manifests, therefore the skandha (vijnana-skandha, aggregate) of consciousness is called gotra. Manjushri! Form (rupa, matter, shape) is gotra.' 'Bhagavan (Bhagavan, the Blessed One, an epithet of the Buddha)! How is form gotra?' 'Manjushri! For example, an image in a mirror, although visible to the eye, has no substance. All form is also like this, although seen, it is without reality, but deceives the eye and the mind, being false and unreal. Therefore, form is called gotra. Manjushri! Sound (shabda, sound) is gotra.' 'Bhagavan! How is sound gotra?' 'Manjushri! All dharmas (dharmas, phenomena) have no different characteristics, are ultimately empty, like an echo in the mountains. Therefore, sound is gotra. Manjushri! Smell (gandha, odor) is gotra.' 'Bhagavan! How is smell gotra?' 'Manjushri! All dharmas have no smell, because their nature has no awareness, empty like space, the nose and the consciousness of smell are both unattainable. Therefore, smell is gotra. Manjushri! Taste (rasa, flavor) is gotra.' 'Bhagavan! How is taste gotra?' 'Manjushri! The nature of taste is the nature of the inconceivable, unknowable, separate from knowledge, its own nature is always separate. Therefore, taste is called gotra. Manjushri! Touch (sparsha, tactile sensation) is gotra.' 'Bhagavan! How is touch gotra?' 'Manjushri! Touch is like space, its nature is separate, without contact, without union. All dharmas are also like this, because the body is easily corrupted, separate from the appearance of touch, the toucher is unattainable. Therefore, touch is gotra. Manjushri! Dharma (dharma, thing, law) is gotra.' 'Bhagavan! How is dharma gotra?' 'Manjushri! All dharmas have no appearance, no mind, separate from mind-nature, separate from names, without certainty, all are the nature-aspect of dharma. Therefore, dharma is gotra. Manjushri! Earth (prthivi, earth element) is gotra.'
」
「世尊。云何地為種性？」
「文殊師利！一切法無堅相無軟相，虛妄和合人以為堅，是故地為種性。文殊師利。水是種性。」
「世尊！云何水為種性？」
「文殊師利。一切法無濕無合，如野馬無水，是故水為種性。文殊師利！火是種性。」
「世尊！云何火是種性？」
「文殊師利！一切法無熱，離虛妄熱相，本性寂滅，離顛倒故，分別其實無定無生，是故火名種性。文殊師利！風是種性。」
「世尊！云何風為種性？」
「文殊師利！一切法無障無礙、無相無性，不動搖故、離風相故，是故風名種性。文殊師利！佛是種性。」
「世尊！云何佛為種性？」
「文殊師利！一切法無覺無知，離知相故，是故佛名種性。文殊師利！法是種性。」
「世尊！云何法為種性？」
「文殊師利！諸法不可壞不可斷，離壞斷故，無相無名無性，出言語道，是故法名種性。文殊師利！僧是不動相。」
「世尊！云何僧為不動相？」
「文殊師利！聖眾安住如、法性、實際、定亂平等中，安住智慧愚癡、解脫煩惱平等一切法中，心無所住，住不可得故，是故僧名不動性。文殊師利！一切法行處名為不動。」
「世尊！云何
【現代漢語翻譯】 現代漢語譯本 『世尊（Bhagavan，對佛的尊稱）。什麼是地的種性？』 『文殊師利（Manjushri，菩薩名）！一切法沒有堅硬的相，也沒有柔軟的相，只是虛妄地和合，人們才認為是堅硬的，所以地是種性。文殊師利，水是種性。』 『世尊！什麼是水的種性？』 『文殊師利！一切法沒有潮濕也沒有聚合，就像野馬看到的陽焰一樣沒有水，所以水是種性。文殊師利！火是種性。』 『世尊！什麼是火的種性？』 『文殊師利！一切法沒有熱，遠離虛妄的熱相，其本性是寂滅的，因為遠離了顛倒，分別其實質是無定無生的，所以火名為種性。文殊師利！風是種性。』 『世尊！什麼是風的種性？』 『文殊師利！一切法沒有阻礙也沒有妨礙，沒有相也沒有自性，因為不動搖，因為遠離風的相，所以風名為種性。文殊師利！佛是種性。』 『世尊！什麼是佛的種性？』 『文殊師利！一切法沒有覺也沒有知，因為遠離知的相，所以佛名為種性。文殊師利！法是種性。』 『世尊！什麼是法的種性？』 『文殊師利！諸法不可毀壞也不可斷滅，因為遠離毀壞和斷滅，沒有相沒有名沒有自性，超出言語道，所以法名為種性。文殊師利！僧是不動相。』 『世尊！什麼是僧的不動相？』 『文殊師利！聖眾安住在如、法性、實際、定亂平等中，安住在智慧愚癡、解脫煩惱平等一切法中，心中沒有住所，因為住所不可得，所以僧名為不動性。文殊師利！一切法行處名為不動。』 『世尊！什麼是』
【English Translation】 English version 『Bhagavan (World-Honored One)! What is the element of earth?』 『Manjushri (Bodhisattva's name)! All dharmas have neither a solid aspect nor a soft aspect. It is through false combination that people perceive solidity. Therefore, earth is the element. Manjushri, water is the element.』 『Bhagavan! What is the element of water?』 『Manjushri! All dharmas have neither wetness nor cohesion, like a mirage without water. Therefore, water is the element. Manjushri! Fire is the element.』 『Bhagavan! What is the element of fire?』 『Manjushri! All dharmas have no heat, being apart from the false appearance of heat. Their original nature is quiescent, because they are apart from inversion. Discriminating their reality, they are neither fixed nor produced. Therefore, fire is called the element. Manjushri! Wind is the element.』 『Bhagavan! What is the element of wind?』 『Manjushri! All dharmas are without obstruction or hindrance, without appearance or nature, because they are unmoving, because they are apart from the appearance of wind. Therefore, wind is called the element. Manjushri! Buddha is the element.』 『Bhagavan! What is the element of Buddha?』 『Manjushri! All dharmas have neither awareness nor knowledge, because they are apart from the appearance of knowledge. Therefore, Buddha is called the element. Manjushri! Dharma is the element.』 『Bhagavan! What is the element of Dharma?』 『Manjushri! All dharmas are indestructible and unbreakable, because they are apart from destruction and breakage, without appearance, name, or nature, transcending the path of language. Therefore, Dharma is called the element. Manjushri! Sangha is the immovable aspect.』 『Bhagavan! What is the immovable aspect of Sangha?』 『Manjushri! The holy assembly dwells in Suchness (Tathata), the Dharma-nature, Reality, in the equality of samadhi and disturbance, dwells in the equality of wisdom and ignorance, liberation and affliction, in all dharmas. The mind has no dwelling place, because a dwelling place is unattainable. Therefore, Sangha is called the immovable nature. Manjushri! The place where all dharmas proceed is called immovable.』 『Bhagavan! What is』
是事名為不動相？」
「文殊師利！一切虛空行處、不可思議行處、斷行處，無根本無別異，不可得故，是故一切法行處名不動相。文殊師利！一切法無緣名不動相。」
「世尊！云何是事名不動相？」
「文殊師利！一切法無依止、無住處、無緣無順，離諸緣故，是故一切法無緣名不動相。文殊師利！一切法不取不捨相名不動相。」
「世尊！云何是事名不動相？」
「文殊師利！一切法皆歸於如、同於法性，是法不可取、不可舍，無求無愿諸愿斷故，從本已來常寂滅相同于虛空，是故不取不捨名不動相。文殊師利！一切法無咎名不動相。」
「世尊！云何是事名不動相？」
「文殊師利！一切法無垢、無所有，清凈顯曜如虛空無翳，諸罪定相不可得故，是故一切法無咎名不動相。文殊師利！一切法無歸處名不動相。」
「世尊！云何是事名不動相？」
「文殊師利！一切法空無根本故無歸處，是故無歸處名不動相。文殊師利！一切法無學名不動相。」
「世尊！云何是事名不動相。」
「文殊師利！一切法性無學，不應學、不應修、不應思、不應念、不應住、不應發、不應行、不應斷、不應證、不應語、不應言、不應求、不應說、不應取、
【現代漢語翻譯】 現代漢語譯本： 『這件事被稱為不動相嗎？』
『Manjushri（文殊師利，菩薩名）！一切虛空執行之處、不可思議執行之處、斷滅執行之處，沒有根本沒有差別，因為不可得，所以一切法執行之處名為不動相。Manjushri（文殊師利）！一切法沒有因緣名為不動相。』
『世尊！什麼事被稱為不動相？』
『Manjushri（文殊師利）！一切法沒有依靠、沒有住處、沒有因緣沒有順從，遠離各種因緣，所以一切法沒有因緣名為不動相。Manjushri（文殊師利）！一切法不取不捨的相名為不動相。』
『世尊！什麼事被稱為不動相？』
『Manjushri（文殊師利）！一切法都歸於如、等同於法性，這種法不可取、不可舍，沒有祈求沒有願望，各種願望都已斷絕，從根本以來常是寂滅相，等同於虛空，所以不取不捨名為不動相。Manjushri（文殊師利）！一切法沒有過失名為不動相。』
『世尊！什麼事被稱為不動相？』
『Manjushri（文殊師利）！一切法沒有污垢、一無所有，清凈顯耀如同虛空沒有陰翳，各種罪的定相不可得，所以一切法沒有過失名為不動相。Manjushri（文殊師利）！一切法沒有歸宿之處名為不動相。』
『世尊！什麼事被稱為不動相？』
『Manjushri（文殊師利）！一切法空無根本，所以沒有歸宿之處，因此沒有歸宿之處名為不動相。Manjushri（文殊師利）！一切法無需學習名為不動相。』
『世尊！什麼事被稱為不動相？』
『Manjushri（文殊師利）！一切法的自性無需學習，不應該學習、不應該修行、不應該思慮、不應該憶念、不應該安住、不應該發起、不應該執行、不應該斷滅、不應該證得、不應該說、不應該言說、不應該祈求、不應該談論、不應該取捨……』
【English Translation】 English version: 『Is this matter called the Immovable Aspect?』
『Manjushri (Bodhisattva's name)! All places where emptiness operates, places where the inconceivable operates, places where cessation operates, without root, without difference, because they are unattainable, therefore all places where phenomena operate are called the Immovable Aspect. Manjushri! All phenomena without conditions are called the Immovable Aspect.』
『World Honored One! What matter is called the Immovable Aspect?』
『Manjushri! All phenomena are without reliance, without dwelling place, without conditions, without compliance, separated from all conditions, therefore all phenomena without conditions are called the Immovable Aspect. Manjushri! All phenomena with the aspect of neither grasping nor abandoning are called the Immovable Aspect.』
『World Honored One! What matter is called the Immovable Aspect?』
『Manjushri! All phenomena return to Suchness (Tathata), are identical to Dharmata (the nature of Dharma), this Dharma cannot be grasped, cannot be abandoned, without seeking, without wishing, all wishes are cut off, from the very beginning it is always the aspect of tranquil extinction, identical to emptiness, therefore not grasping, not abandoning is called the Immovable Aspect. Manjushri! All phenomena are without fault, called the Immovable Aspect.』
『World Honored One! What matter is called the Immovable Aspect?』
『Manjushri! All phenomena are without defilement, without anything possessed, pure and radiant like emptiness without clouds, the fixed aspect of all sins is unattainable, therefore all phenomena without fault are called the Immovable Aspect. Manjushri! All phenomena without a place to return to are called the Immovable Aspect.』
『World Honored One! What matter is called the Immovable Aspect?』
『Manjushri! All phenomena are empty without root, therefore there is no place to return to, therefore without a place to return to is called the Immovable Aspect. Manjushri! All phenomena are without learning, called the Immovable Aspect.』
『World Honored One! What matter is called the Immovable Aspect?』
『Manjushri! The nature of all phenomena is without learning, should not be learned, should not be cultivated, should not be contemplated, should not be remembered, should not be dwelled in, should not be initiated, should not be practiced, should not be ceased, should not be attained, should not be spoken, should not be uttered, should not be sought, should not be discussed, should not be grasped…』
不應舍、不應離、不應除。何以故？文殊師利！一切諸相畢竟離故，從本已來無所取，常是舍相，諸法非智慧所及，非愚癡所及，是故無學名不動相。」
諸法無行經卷上 大正藏第 15 冊 No. 0650 諸法無行經
諸法無行經卷下
姚秦龜茲三藏鳩摩羅什譯
爾時文殊師利法王子白佛言：「世尊！我亦樂說不動相。」
佛言：「汝樂說者便可說之。」
文殊師利言：「世尊！一切眾生皆得菩提，是名不動相。」
「文殊師利！云何是事名不動相？」
「世尊！一切法無向無得，一切眾生皆入菩提性中，是故說一切眾生皆得菩提。又是菩提非是得相。何以故？眾生性即是菩提故，是故一切眾生皆得菩提名不動相。世尊！一切眾生皆成就一切智慧，名不動相。」
「文殊師利！云何是事名不動相？」
「世尊！一切眾生無性，無性故入如來平等中，從本已來是一切智慧性性同故，名不動相。世尊！一切眾生皆是道場，是不動相。」
「文殊師利！云何是事名不動相？」
「世尊！道場者有何義？」
「文殊師利！一切法寂滅相，無生相、無所有相、不可取相，是名道場義。」
「世尊！一切眾生不入此道場耶？
【現代漢語翻譯】 現代漢語譯本：不應該捨棄、不應該離開、不應該去除。為什麼呢？文殊師利（Manjusri，菩薩名）！一切諸相畢竟是遠離的，從一開始就沒有什麼可以執取的，常是捨棄之相。諸法不是智慧所能達到的，也不是愚癡所能達到的，因此，無學之人所證得的境界，名為不動之相。
《諸法無行經》卷下
姚秦龜茲三藏鳩摩羅什譯
這時，文殊師利（Manjusri，菩薩名）法王子對佛說：『世尊！我也樂意宣說不動之相。』
佛說：『你樂意宣說，那就說吧。』
文殊師利（Manjusri，菩薩名）說：『世尊！一切眾生都已證得菩提（Bodhi，覺悟），這就是不動之相。』
『文殊師利（Manjusri，菩薩名）！為什麼這件事是不動之相呢？』
『世尊！一切法無所趨向，無所得，一切眾生都已進入菩提（Bodhi，覺悟）的自性之中，所以說一切眾生都已證得菩提（Bodhi，覺悟）。而且這菩提（Bodhi，覺悟）不是一個可以得到的相。為什麼呢？眾生的自性就是菩提（Bodhi，覺悟），所以說一切眾生都已證得菩提（Bodhi，覺悟），這就是不動之相。世尊！一切眾生都已成就一切智慧，這就是不動之相。』
『文殊師利（Manjusri，菩薩名）！為什麼這件事是不動之相呢？』
『世尊！一切眾生沒有自性，因為沒有自性，所以進入如來的平等之中，從一開始就是一切智慧的自性，自性相同，所以名為不動之相。世尊！一切眾生都是道場，這就是不動之相。』
『文殊師利（Manjusri，菩薩名）！為什麼這件事是不動之相呢？』
『世尊！道場是什麼意思呢？』
『文殊師利（Manjusri，菩薩名）！一切法是寂滅之相，無生之相、無所有之相、不可取之相，這就是道場的意思。』
『世尊！一切眾生不進入這個道場嗎？』
【English Translation】 English version: It should not be abandoned, it should not be left, it should not be removed. Why? Manjusri (Manjusri, name of a Bodhisattva)! All phenomena are ultimately detached, from the very beginning there is nothing to grasp, it is always the aspect of abandonment. The dharmas are beyond the reach of wisdom, and beyond the reach of ignorance, therefore, the state attained by the non-learner is called the immovable aspect.
The Sutra of No-Action in All Dharmas, Scroll 1
The Sutra of No-Action in All Dharmas, Scroll 2
Translated by Kumarajiva of Kucha during the Yao Qin Dynasty
At that time, Manjusri (Manjusri, name of a Bodhisattva), the Dharma Prince, said to the Buddha: 'World Honored One! I also delight in speaking about the immovable aspect.'
The Buddha said: 'If you delight in speaking, then you may speak.'
Manjusri (Manjusri, name of a Bodhisattva) said: 'World Honored One! All sentient beings have attained Bodhi (Bodhi, enlightenment), this is called the immovable aspect.'
'Manjusri (Manjusri, name of a Bodhisattva)! Why is this matter called the immovable aspect?'
'World Honored One! All dharmas have no direction and nothing to be attained, all sentient beings have entered the nature of Bodhi (Bodhi, enlightenment), therefore it is said that all sentient beings have attained Bodhi (Bodhi, enlightenment). Moreover, this Bodhi (Bodhi, enlightenment) is not an aspect to be attained. Why? Because the nature of sentient beings is Bodhi (Bodhi, enlightenment), therefore it is said that all sentient beings have attained Bodhi (Bodhi, enlightenment), this is called the immovable aspect. World Honored One! All sentient beings have accomplished all wisdom, this is called the immovable aspect.'
'Manjusri (Manjusri, name of a Bodhisattva)! Why is this matter called the immovable aspect?'
'World Honored One! All sentient beings have no self-nature, because they have no self-nature, they enter the equality of the Tathagata, from the very beginning it is the nature of all wisdom, the natures are the same, therefore it is called the immovable aspect. World Honored One! All sentient beings are Bodhimanda (Bodhimanda, place of enlightenment), this is the immovable aspect.'
'Manjusri (Manjusri, name of a Bodhisattva)! Why is this matter called the immovable aspect?'
'World Honored One! What is the meaning of Bodhimanda (Bodhimanda, place of enlightenment)?'
'Manjusri (Manjusri, name of a Bodhisattva)! All dharmas are the aspect of quiescence, the aspect of non-birth, the aspect of non-possession, the aspect of non-grasping, this is the meaning of Bodhimanda (Bodhimanda, place of enlightenment).'
'World Honored One! Do not all sentient beings enter this Bodhimanda (Bodhimanda, place of enlightenment)?'
」
佛言：「如是，如是！」
「是故世尊！一切眾生皆是道場，名不動相。世尊！一切眾生皆得無生法忍，名不動相。」
「文殊師利！云何是事名不動相？」
「世尊！一切眾生，無盡無生無滅、性離無性，入平等忍故，是故一切眾生皆得無生法忍，名不動相。世尊！一切眾生皆得無礙辯才，名為不動相。」
「云何是事名不動相？」
「世尊！一切眾生諸所有樂說，於十方界索不可得。所以者何？皆入無礙辯才平等法中故。世尊！諸所樂說，自性皆離，無決定故、無所有故，是故一切眾生皆得無礙辯才，名不動相。世尊！一切眾生皆得陀羅尼，名不動相。」
「文殊師利！云何是事名不動相？」
「世尊！一切眾生以眾生相能持色聲香味觸法，以虛誑不實憶想分別取相故，是故一切眾生皆得陀羅尼，名不動相。世尊！一切眾生皆得慈心，名不動相。」
「文殊師利！云何是事名不動相？」
「世尊！一切眾生無眾生性，從本已來無瞋無慈，得瞋慈平等無分別故，是故一切眾生皆得慈心，名不動相。世尊！一切眾生皆成就大悲，名不動相。」
「文殊師利！云何是事名不動相。」
「世尊！一切眾生無起無作相，皆入如來平等法中，
【現代漢語翻譯】 現代漢語譯本 佛說：『是的，是的！』 『所以，世尊！一切眾生都是道場（bodhimanda，覺悟的場所），這稱為不動相。世尊！一切眾生都證得無生法忍（anutpattika-dharma-kshanti，對事物不生不滅的真理的領悟），這稱為不動相。』 『文殊師利（Manjushri，智慧的菩薩）！什麼樣的事稱為不動相？』 『世尊！一切眾生，無盡無生無滅，自性遠離有與無的對立，進入平等忍（samata-kshanti，對一切事物平等性的領悟）的緣故，所以一切眾生都證得無生法忍，這稱為不動相。世尊！一切眾生都獲得無礙辯才（pratibhana，無礙的辯論能力），這稱為不動相。』 『什麼樣的事稱為不動相？』 『世尊！一切眾生所有喜愛的言說，在十方世界都無法找到其真實存在。為什麼呢？因為都進入了無礙辯才的平等法中。世尊！所有喜愛的言說，其自性都是空性的，沒有決定性，沒有實在性，所以一切眾生都獲得無礙辯才，這稱為不動相。世尊！一切眾生都獲得陀羅尼（dharani，總持，記憶和理解佛法的能力），這稱為不動相。』 『文殊師利！什麼樣的事稱為不動相？』 『世尊！一切眾生以眾生相（sattva-samjna，對眾生的錯誤認知）能夠執持色聲香味觸法（rupa-shabda-gandha-rasa-sparsha-dharma，六種感官對像），因為虛妄不實的憶想分別而取相（samjna，認知），所以一切眾生都獲得陀羅尼，這稱為不動相。世尊！一切眾生都獲得慈心（maitri，慈愛之心），這稱為不動相。』 『文殊師利！什麼樣的事稱為不動相？』 『世尊！一切眾生沒有眾生性，從本來就沒有嗔恨和慈愛的對立，證得嗔恨和慈愛的平等，沒有分別的緣故，所以一切眾生都獲得慈心，這稱為不動相。世尊！一切眾生都成就大悲（maha-karuna，偉大的同情心），這稱為不動相。』 『文殊師利！什麼樣的事稱為不動相？』 『世尊！一切眾生沒有生起和造作的相狀，都進入如來（Tathagata，佛）的平等法中，
【English Translation】 English version The Buddha said: 'So it is, so it is!' 'Therefore, World Honored One! All sentient beings are bodhimandas (bodhimanda, place of enlightenment), this is called the Immovable Characteristic. World Honored One! All sentient beings attain the Anutpattika-dharma-kshanti (anutpattika-dharma-kshanti, the realization of the truth of non-origination and non-cessation of things), this is called the Immovable Characteristic.' 'Manjushri (Manjushri, the Bodhisattva of wisdom)! What kind of thing is called the Immovable Characteristic?' 'World Honored One! All sentient beings, without end, without arising, without ceasing, their nature is apart from existence and non-existence, because they enter into the Samata-kshanti (samata-kshanti, the realization of the equality of all things), therefore all sentient beings attain the Anutpattika-dharma-kshanti, this is called the Immovable Characteristic. World Honored One! All sentient beings attain unimpeded eloquence (pratibhana, unimpeded ability to debate), this is called the Immovable Characteristic.' 'What kind of thing is called the Immovable Characteristic?' 'World Honored One! All the delightful speech that all sentient beings have, cannot be found in the ten directions. Why? Because they all enter into the equality of unimpeded eloquence. World Honored One! All delightful speech, their nature is empty, without definiteness, without substantiality, therefore all sentient beings attain unimpeded eloquence, this is called the Immovable Characteristic. World Honored One! All sentient beings attain Dharani (dharani, total retention, the ability to remember and understand the Dharma), this is called the Immovable Characteristic.' 'Manjushri! What kind of thing is called the Immovable Characteristic?' 'World Honored One! All sentient beings, with the perception of sentient beings (sattva-samjna, the false perception of sentient beings), are able to grasp form, sound, smell, taste, touch, and dharma (rupa-shabda-gandha-rasa-sparsha-dharma, the six sense objects), because of false and unreal recollection and discrimination, they grasp at appearances (samjna, cognition), therefore all sentient beings attain Dharani, this is called the Immovable Characteristic. World Honored One! All sentient beings attain loving-kindness (maitri, loving-kindness), this is called the Immovable Characteristic.' 'Manjushri! What kind of thing is called the Immovable Characteristic?' 'World Honored One! All sentient beings have no sentient being nature, from the beginning there is no opposition between hatred and loving-kindness, they attain the equality of hatred and loving-kindness, without discrimination, therefore all sentient beings attain loving-kindness, this is called the Immovable Characteristic. World Honored One! All sentient beings accomplish great compassion (maha-karuna, great compassion), this is called the Immovable Characteristic.' 'Manjushri! What kind of thing is called the Immovable Characteristic?' 'World Honored One! All sentient beings have no appearance of arising or creating, they all enter into the equality of the Tathagata (Tathagata, the Buddha)'s Dharma,
不出大悲之性，以惱悲無分別故，是故一切眾生皆成就大悲，名不動相。世尊！一切眾生皆得三昧，名不動相。」
「文殊師利！云何是事名不動相？」
「世尊！一切眾生性常定，離諸緣故。若眾生從緣生知，于緣中生知，不名為知。所以者何？諸知唸唸無常畢竟空故，是故一切眾生皆成就三昧，名不動相。世尊！一切諸佛皆成就貪慾，名不動相。」
「文殊師利！云何是事名不動相。」
「世尊！一切諸佛皆入貪慾平等法中故，遠離諍訟通達貪慾性故。世尊！貪慾即是菩提。何以故？知貪慾實性說名菩提，是故一切諸佛皆成就貪慾，名不動相。世尊！一切諸佛皆成就瞋恚，名不動相。」
「文殊師利！云何是事名不動相？」
「世尊！一切諸佛皆說有為法過罪者，安住瞋恚平等性中，通達瞋恚性故，是名一切諸佛皆成就瞋恚，名不動相。世尊！一切諸佛皆成就愚癡，名不動相。」
「文殊師利！云何是事名不動相？」
「世尊！一切諸佛能度一切貪著名字眾生，安住愚癡平等性中，通達愚癡性故，是名一切諸佛成就愚癡，名不動相。世尊！一切諸佛皆成就身見，名不動相。」
「文殊師利！云何是事名不動相？」
「世尊！一切諸佛安住身見性中
【現代漢語翻譯】 現代漢語譯本：不超出大悲的本性，因為惱怒和大悲沒有分別的緣故，所以一切眾生都成就大悲，名為不動相（不動搖的境界）。世尊！一切眾生都得到三昧（專注的狀態），名為不動相。
『文殊師利（Manjushri，智慧的象徵）！為什麼這件事叫做不動相？』
『世尊！一切眾生的本性常常是定的，遠離各種因緣的緣故。如果眾生從因緣而生起知覺，在因緣中生起知覺，不叫做知。為什麼呢？因為各種知覺唸唸無常，畢竟是空的緣故，所以一切眾生都成就三昧，名為不動相。世尊！一切諸佛都成就貪慾，名為不動相。』
『文殊師利！為什麼這件事叫做不動相？』
『世尊！一切諸佛都進入貪慾的平等法中，遠離爭訟，通達貪慾的本性。世尊！貪慾就是菩提（覺悟）。為什麼呢？因為知道貪慾的真實本性就叫做菩提，所以一切諸佛都成就貪慾，名為不動相。世尊！一切諸佛都成就嗔恚（憤怒），名為不動相。』
『文殊師利！為什麼這件事叫做不動相？』
『世尊！一切諸佛都說有為法（因緣和合的事物）的過失和罪過，安住在嗔恚的平等本性中，通達嗔恚的本性，這叫做一切諸佛都成就嗔恚，名為不動相。世尊！一切諸佛都成就愚癡（迷惑），名為不動相。』
『文殊師利！為什麼這件事叫做不動相？』
『世尊！一切諸佛能夠度化一切貪著名字的眾生，安住在愚癡的平等本性中，通達愚癡的本性，這叫做一切諸佛成就愚癡，名為不動相。世尊！一切諸佛都成就身見（對身體的執著），名為不動相。』
『文殊師利！為什麼這件事叫做不動相？』
『世尊！一切諸佛安住在身見的本性中
【English Translation】 English version: It does not go beyond the nature of great compassion, because anger and great compassion are not different. Therefore, all sentient beings achieve great compassion, which is called 'Immovable Aspect' (unwavering state). World Honored One! All sentient beings attain Samadhi (state of concentration), which is called 'Immovable Aspect.'
'Manjushri (symbol of wisdom)! Why is this matter called 'Immovable Aspect'?'
'World Honored One! The nature of all sentient beings is always fixed, because it is apart from all conditions. If sentient beings arise from conditions and perceive from conditions, it is not called knowledge. Why? Because all perceptions are impermanent and ultimately empty. Therefore, all sentient beings achieve Samadhi, which is called 'Immovable Aspect.' World Honored One! All Buddhas achieve greed, which is called 'Immovable Aspect.'
'Manjushri! Why is this matter called 'Immovable Aspect'?'
'World Honored One! All Buddhas enter into the equality of greed, are far from disputes, and understand the nature of greed. World Honored One! Greed is Bodhi (enlightenment). Why? Because knowing the true nature of greed is called Bodhi. Therefore, all Buddhas achieve greed, which is called 'Immovable Aspect.' World Honored One! All Buddhas achieve anger, which is called 'Immovable Aspect.'
'Manjushri! Why is this matter called 'Immovable Aspect'?'
'World Honored One! All Buddhas speak of the faults and transgressions of conditioned phenomena (things arising from causes and conditions), abide in the equality of anger, and understand the nature of anger. This is why all Buddhas achieve anger, which is called 'Immovable Aspect.' World Honored One! All Buddhas achieve ignorance, which is called 'Immovable Aspect.'
'Manjushri! Why is this matter called 'Immovable Aspect'?'
'World Honored One! All Buddhas are able to liberate all sentient beings who are attached to names, abide in the equality of ignorance, and understand the nature of ignorance. This is why all Buddhas achieve ignorance, which is called 'Immovable Aspect.' World Honored One! All Buddhas achieve self-view (attachment to the body), which is called 'Immovable Aspect.'
'Manjushri! Why is this matter called 'Immovable Aspect'?'
'World Honored One! All Buddhas abide in the nature of self-view
，於一切法中不退不畏不動畢竟安住，以不住法故，通達知身見無生無起無性故，是故一切諸佛皆成就身見，名不動相。世尊！一切諸佛皆是邪見，名不動相。」
「文殊師利！云何是事名不動相？」
「世尊！一切諸佛、一切有為法，是邪虛誑不實者，通達邪見性平等故，是故一切諸佛皆是邪見，名不動相。世尊！一切諸佛住四顛倒、五蓋、五欲、三毒，得阿耨多羅三藐三菩提，名不動相。」
「文殊師利！云何是事名不動相？」
「世尊！住處性即是非住處。」
「文殊師利！非住處有何義？」
「世尊！非住處者，退動還相，即是一切凡夫人；一切諸佛，安住是貪慾、瞋恚、愚癡、四顛倒、五蓋、五欲平等中。是諸佛安住貪慾性故，得阿耨多羅三藐三菩提，安住瞋恚愚癡四顛倒五蓋五欲性故，得阿耨多羅三藐三菩提，是故一切諸佛住四顛倒五蓋五欲三毒中，得阿耨多羅三藐三菩提，名不動相。」
爾時佛告文殊師利法王子：「若有人問汝：『斷一切不善法、成就一切善法，名為如來。』汝云何答？」
文殊師利言：「世尊！若有人問我，斷一切不善法、成就一切善法名為如來者，我當如是答：『善男子！汝先當親近善知識修集善道，於法無所合無所散，勿取
【現代漢語翻譯】 現代漢語譯本：『於一切法中不退、不畏、不動，畢竟安住，以不住法故，通達知身見（認為身體是真實存在的錯誤觀念）無生、無起、無性故，是故一切諸佛皆成就身見，名不動相。世尊！一切諸佛皆是邪見，名不動相。』
『文殊師利（Manjushri，菩薩名）！云何是事名不動相？』
『世尊！一切諸佛、一切有為法，是邪虛誑不實者，通達邪見性平等故，是故一切諸佛皆是邪見，名不動相。世尊！一切諸佛住四顛倒（四種顛倒的知見）、五蓋（五種障礙修行的因素）、五欲（五種感官慾望）、三毒（貪、嗔、癡），得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），名不動相。』
『文殊師利！云何是事名不動相？』
『世尊！住處性即是非住處。』
『文殊師利！非住處有何義？』
『世尊！非住處者，退動還相，即是一切凡夫人；一切諸佛，安住是貪慾、瞋恚、愚癡、四顛倒、五蓋、五欲平等中。是諸佛安住貪慾性故，得阿耨多羅三藐三菩提，安住瞋恚愚癡四顛倒五蓋五欲性故，得阿耨多羅三藐三菩提，是故一切諸佛住四顛倒五蓋五欲三毒中，得阿耨多羅三藐三菩提，名不動相。』
爾時佛告文殊師利法王子：『若有人問汝：『斷一切不善法、成就一切善法，名為如來。』汝云何答？』
文殊師利言：『世尊！若有人問我，斷一切不善法、成就一切善法名為如來者，我當如是答：『善男子！汝先當親近善知識修集善道，於法無所合無所散，勿取』
【English Translation】 English version: 'In all dharmas, they do not retreat, do not fear, do not move, and ultimately abide. Because of abiding in non-abiding dharmas, they thoroughly understand that the view of self (the mistaken notion that the body is real) is without birth, without arising, and without inherent nature. Therefore, all Buddhas achieve the view of self, which is called the Immovable Aspect. World Honored One! All Buddhas are wrong views, which is called the Immovable Aspect.'
'Manjushri (Manjushri, name of a Bodhisattva)! What is this matter called the Immovable Aspect?'
'World Honored One! All Buddhas and all conditioned dharmas are false, deceptive, and unreal. Because they thoroughly understand the equality of the nature of wrong views, therefore all Buddhas are wrong views, which is called the Immovable Aspect. World Honored One! All Buddhas abide in the four inversions (four kinds of inverted views), the five hindrances (five factors that obstruct practice), the five desires (five sensory desires), and the three poisons (greed, hatred, and delusion), and attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), which is called the Immovable Aspect.'
'Manjushri! What is this matter called the Immovable Aspect?'
'World Honored One! The nature of abiding is the nature of non-abiding.'
'Manjushri! What is the meaning of non-abiding?'
'World Honored One! Those who are in non-abiding are those who retreat, move, and return to appearances, which are all ordinary beings. All Buddhas abide in the equality of greed, hatred, delusion, the four inversions, the five hindrances, and the five desires. Because these Buddhas abide in the nature of greed, they attain Anuttara-samyak-sambodhi. Because they abide in the nature of hatred, delusion, the four inversions, the five hindrances, and the five desires, they attain Anuttara-samyak-sambodhi. Therefore, all Buddhas abide in the four inversions, the five hindrances, the five desires, and the three poisons, and attain Anuttara-samyak-sambodhi, which is called the Immovable Aspect.'
At that time, the Buddha said to the Dharma Prince Manjushri: 'If someone asks you: 'To cut off all unwholesome dharmas and accomplish all wholesome dharmas is called a Tathagata.' How would you answer?'
Manjushri said: 'World Honored One! If someone asks me, to cut off all unwholesome dharmas and accomplish all wholesome dharmas is called a Tathagata, I would answer like this: 'Good man! You should first draw near to good teachers and cultivate wholesome paths, neither attaching to nor scattering from dharmas, and do not grasp.'
勿舍，莫緣莫求，勿舉勿下，莫求莫覓勿愿，勿分別諸法是上是中是下，然後當知，不可思議行處、無行處、斷行處、佛所行處。』」
佛告文殊師利：「汝如是答者，為答何義？」
文殊師利言：「世尊！我如是答者名為無所答。世尊！如佛坐于道場，頗見法有所生滅不？」
佛言：「不也。」
「世尊！若法無生無滅，是法可得說斷一切不善法、成就一切善法不？」
佛言：「不也。」
「世尊！若法不生不滅，不斷一切不善法、不成一切善法，是何所見、何所斷、何所證、何所修、何所得？」
說是語時，虛空中萬天子，以天青黃赤白蓮華散佛及文殊師利上，皆下禮佛及文殊師利足，而作是言：「世尊！文殊師利名為無礙尸利，文殊師利名為不二尸利、名為無餘尸利、名為無所有尸利、名為如尸利、法性尸利、實際尸利、第一尸利、上尸利、無上尸利。」
文殊師利語諸天子言：「止止。諸天子！汝等勿取相分別，我不見諸法是上是中是下，不如汝說。」
文殊師利言：「我者我是貪慾尸利、瞋恚尸利、愚癡尸利，是故我名文殊師利。諸天子！我不出貪慾瞋恚愚癡，凡夫人分別諸法求過出至到，諸菩薩於法無過無出無至無到。」
諸天子言：「
【現代漢語翻譯】 現代漢語譯本：'不要捨棄，不要攀緣，不要追求，不要舉起，不要放下，不要尋求，不要覓取，不要愿求，不要分別諸法是上、是中、是下，然後應當知道，那是不可思議的行處、無行處、斷行處、佛所行處。'
佛告訴文殊師利（Manjushri，智慧的象徵）:'你這樣回答，是回答什麼意義呢？'
文殊師利說：'世尊（世尊，對佛的尊稱）！我這樣回答，名為無所答。世尊！如佛坐在菩提道場，可曾見到法有所生滅嗎？'
佛說：'沒有。'
『世尊！如果法無生無滅，這法可以被說成斷一切不善法、成就一切善法嗎？』
佛說：'不能。'
『世尊！如果法不生不滅，不斷一切不善法、不成一切善法，那是看到了什麼、斷了什麼、證得了什麼、修行了什麼、得到了什麼？』
說完這些話時，虛空中萬名天子，以天界的青、黃、赤、白蓮花散在佛和文殊師利身上，都下來禮拜佛和文殊師利的腳，並且這樣說：'世尊！文殊師利名為無礙尸利（Shiri，吉祥），文殊師利名為不二尸利、名為無餘尸利、名為無所有尸利、名為如尸利、法性尸利、實際尸利、第一尸利、上尸利、無上尸利。'
文殊師利對眾天子說：'停止，停止。眾天子！你們不要執著于相而分別，我沒有見到諸法是上、是中、是下，不像你們所說的那樣。'
文殊師利說：'我就是貪慾尸利、瞋恚尸利、愚癡尸利，因此我名為文殊師利。眾天子！我不離貪慾、瞋恚、愚癡，凡夫分別諸法，尋求過失、想要超出、到達，諸菩薩對於法沒有過失、沒有超出、沒有到達。'
眾天子說：
【English Translation】 English version: 'Do not abandon, do not cling, do not seek, do not raise up, do not put down, do not search, do not look for, do not desire, do not differentiate between dharmas as superior, middling, or inferior. Then you should know that it is the inconceivable realm of practice, the realm of no practice, the realm of cessation of practice, the realm of the Buddha's practice.'
The Buddha said to Manjushri (Manjushri, symbol of wisdom): 'If you answer in this way, what meaning are you answering?'
Manjushri said: 'World Honored One (世尊, a respectful title for the Buddha)! My answering in this way is called not answering anything. World Honored One! When the Buddha sits at the Bodhi (道場) tree, does he see any dharma (法) as arising or ceasing?'
The Buddha said: 'No.'
'World Honored One! If dharma has no arising and no ceasing, can it be said that this dharma cuts off all unwholesome dharmas and accomplishes all wholesome dharmas?'
The Buddha said: 'No.'
'World Honored One! If dharma neither arises nor ceases, neither cuts off all unwholesome dharmas nor accomplishes all wholesome dharmas, then what is seen, what is cut off, what is attained, what is cultivated, what is obtained?'
When these words were spoken, ten thousand devas (天子) in the sky scattered celestial blue, yellow, red, and white lotus flowers upon the Buddha and Manjushri, and all prostrated at the feet of the Buddha and Manjushri, and said: 'World Honored One! Manjushri is named Unobstructed Shiri (Shiri, auspiciousness), Manjushri is named Non-Dual Shiri, named Undiminished Shiri, named Without-Anything-Owned Shiri, named Suchness Shiri, Dharma-Nature Shiri, Reality Shiri, First Shiri, Supreme Shiri, Unsurpassed Shiri.'
Manjushri said to the devas: 'Stop, stop. Devas! Do not grasp at appearances and differentiate. I do not see dharmas as superior, middling, or inferior, unlike what you say.'
Manjushri said: 'I am Greed Shiri, Anger Shiri, Ignorance Shiri, therefore I am named Manjushri. Devas! I do not go beyond greed, anger, and ignorance. Ordinary people differentiate dharmas, seeking faults, wanting to transcend, to arrive. Bodhisattvas (菩薩) have no faults, no transcending, no arriving with respect to dharmas.'
The devas said:
菩薩不到十地，不至佛法耶？」
文殊師利言：「于諸天子意云何？幻人能到十地、至佛法不？」
諸天子言：「幻化人尚無住處，何況從此住地至於餘地。」
文殊師利言：「諸天子！一切法如幻，無去無來無過無出無至無到。」
諸天子言：「汝不當得阿耨多羅三藐三菩提耶？」
文殊師利言：「諸天子！于意云何？凡夫貪慾覆心，能坐道場得一切智不？」
諸天子言：「不也。」諸天子言：「文殊師利！汝今貪慾覆心是凡夫耶？」
文殊師利言：「如是如是！我是凡夫，從貪慾起、從瞋恚起、從愚癡起，我是外道、是邪行人。」
諸天子言：「以何故自言：『我是凡夫，從貪慾起、瞋恚起、愚癡起？』」文殊師利言：「是貪慾瞋恚愚癡性，十方求之不可得，我以不住法住是性中故，說我是凡夫三毒所覆。」
「文殊師利！汝云何名外道？」
文殊師利言：「我終不到外道，諸道性不可得故，我於一切道為外。」
諸天子言：「汝云何是邪行人？」
文殊師利言：「我已知一切法皆是邪虛妄不實，是故我是邪行人。」
說是法時萬天子得聞是語，皆得無生法忍，各作是言：「是諸眾生皆得大利，得聞真正金剛語句，何況聞已信
【現代漢語翻譯】 現代漢語譯本 『菩薩不到十地（Bodhisattva does not reach the ten grounds），不能證得佛法嗎？』
文殊師利（Manjushri）說：『各位天子，你們認為如何？幻化出來的人能到達十地，證得佛法嗎？』
諸位天子說：『幻化出來的人尚且沒有固定的居所，更何況從一個住地到達另一個住地呢？』
文殊師利說：『各位天子！一切法都如幻象，沒有去，沒有來，沒有過去，沒有出來，沒有到達。』
諸位天子說：『你難道不能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）嗎？』
文殊師利說：『各位天子！你們認為如何？凡夫被貪慾矇蔽內心，能坐在道場證得一切智嗎？』
諸位天子說：『不能。』 諸位天子說：『文殊師利！你現在被貪慾矇蔽內心，是凡夫嗎？』
文殊師利說：『是的，是的！我是凡夫，從貪慾生起，從瞋恚生起，從愚癡生起，我是外道，是邪行人。』
諸位天子說：『因為什麼緣故你自己說：「我是凡夫，從貪慾生起，瞋恚生起，愚癡生起？」』 文殊師利說：『貪慾、瞋恚、愚癡的自性，在十方都無法找到，我因為安住于不執著的法性中，所以說我是被凡夫的三毒所覆蓋。』
『文殊師利！你為什麼叫外道？』
文殊師利說：『我最終不會到達外道，因為諸道的自性不可得，我對一切道來說都是外道。』
諸位天子說：『你為什麼是邪行人？』
文殊師利說：『我已經知道一切法都是虛妄不實的，所以我是邪行人。』
當宣說這個法的時候，萬名天子聽聞這些話語，都證得了無生法忍（Anutpattika-dharma-kshanti），各自說道：『這些眾生都獲得了巨大的利益，聽聞了真正金剛般的語句，更何況聽聞之後還能信受奉行呢！』
【English Translation】 English version 『If a Bodhisattva (enlightenment being) does not reach the ten grounds (ten stages of Bodhisattva development), can they not attain the Buddha Dharma (teachings of the Buddha)?』
Manjushri (Bodhisattva of wisdom) said: 『What do you think, heavenly beings? Can an illusionary person reach the ten grounds and attain the Buddha Dharma?』
The heavenly beings said: 『An illusionary person does not even have a fixed abode, let alone move from one abode to another.』
Manjushri said: 『Heavenly beings! All dharmas (phenomena) are like illusions, without going, without coming, without past, without emerging, without arriving.』
The heavenly beings said: 『Are you not going to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)?』
Manjushri said: 『What do you think, heavenly beings? Can a common person whose mind is covered by greed sit in a Bodhimanda (enlightenment place) and attain all-knowing wisdom?』
The heavenly beings said: 『No.』 The heavenly beings said: 『Manjushri! Are you now a common person whose mind is covered by greed?』
Manjushri said: 『Yes, yes! I am a common person, arising from greed, arising from hatred, arising from ignorance. I am a heretic, a practitioner of wrong conduct.』
The heavenly beings said: 『For what reason do you say, 「I am a common person, arising from greed, arising from hatred, arising from ignorance?」』 Manjushri said: 『The nature of greed, hatred, and ignorance cannot be found in the ten directions. Because I abide in this nature of non-abiding dharma, I say that I am covered by the three poisons of a common person.』
『Manjushri! Why are you called a heretic?』
Manjushri said: 『I will ultimately not reach a heretical path, because the nature of all paths is unattainable. I am outside of all paths.』
The heavenly beings said: 『Why are you a practitioner of wrong conduct?』
Manjushri said: 『I already know that all dharmas are false, illusory, and unreal. Therefore, I am a practitioner of wrong conduct.』
When this dharma was being spoken, ten thousand heavenly beings, upon hearing these words, all attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas), and each said: 『These beings have all obtained great benefit, having heard the truly diamond-like words, how much more so if they hear and then believe and practice!』
解、受持讀誦、為人解說、如說修行，當得無礙辯才，一切法中得真慧照明，巧說諸法一相一門，能示眾生一切諸法皆是佛法。」
爾時華戲慧菩薩白佛言：「世尊！愿說入音聲慧法門，令當來菩薩聞如是法不驚不怖，亦知一切音聲究竟之性不疑不悔，于諸音聲無所障礙。」
佛言：「止止。用問是事為？是入音聲慧法門，不應于新發意菩薩前說。所以者何？新發意者不能解、不能知、不能思。若菩薩摩訶薩入是音聲慧法門者，假使有人于恒河沙劫惡口罵詈誹謗毀呰，是人不生恚恨。若人于恒河沙劫以一切樂具供養，不生愛心。譬如漏盡阿羅漢，一切愛處不生愛心，一切瞋處不生瞋心。善男子！是音聲慧法門菩薩，于利衰譭譽稱譏苦樂等八法已過，心不傾動，譬如須彌山王。」
爾時華戲慧菩薩復白佛言：「愿必為說入音聲慧法門，當來菩薩得聞是法門，當自知過咎亦教餘人。」
爾時佛告華戲慧菩薩：「善男子！汝今諦聽，善思念之，當爲汝說。」
「唯然。世尊！」
佛告華戲慧菩薩：「若菩薩聞貪慾音聲生過罪想，聞離貪慾音聲生利益想，即是不學佛法。若聞瞋恚音聲生過罪想，聞離瞋恚音聲生利益想；若聞愚癡音聲生過罪想，于離愚癡音聲生利益想，則是不學佛法。若
【現代漢語翻譯】 現代漢語譯本：『理解、接受、讀誦、為他人解說、按照所說的去修行，應當獲得無礙的辯才，在一切法中獲得真正的智慧光明，巧妙地說出諸法的一相一門，能夠向眾生展示一切諸法都是佛法。』
當時，華戲慧菩薩（Huaxi Hui Pusa，菩薩名，意為以智慧如戲般度化眾生）對佛說：『世尊！希望您能講說進入音聲智慧的法門，使未來的菩薩聽聞這樣的法后不驚慌不害怕，也知道一切音聲究竟的本性而不懷疑不後悔，對於各種音聲沒有障礙。』
佛說：『停止，停止。為什麼要問這件事呢？這個進入音聲智慧的法門，不應該在新發意的菩薩面前說。為什麼呢？因為新發意的菩薩不能理解、不能知道、不能思考。如果菩薩摩訶薩（Pusa Mohe Sa，偉大的菩薩）進入這個音聲智慧的法門，即使有人在恒河沙數劫的時間裡惡語謾罵誹謗詆譭，這個人也不會產生怨恨。如果有人在恒河沙數劫的時間裡用一切美好的東西供養，也不會產生愛戀之心。譬如已經斷盡煩惱的阿羅漢（A luo han，證得解脫的聖者），在一切可能產生愛戀的地方不生愛戀之心，在一切可能產生嗔恨的地方不生嗔恨之心。善男子！這個修習音聲智慧法門的菩薩，對於利、衰、毀、譽、稱、譏、苦、樂等八法已經超越，內心不會動搖，譬如須彌山王（Xumi Shan Wang，佛教宇宙觀中的中心山）。』
當時，華戲慧菩薩再次對佛說：『希望您一定為我講說進入音聲智慧的法門，使未來的菩薩能夠聽聞這個法門，能夠自己知道過錯也能教導他人。』
當時，佛告訴華戲慧菩薩：『善男子！你現在仔細聽，好好思考，我將為你講說。』
『是的，世尊！』
佛告訴華戲慧菩薩：『如果菩薩聽到貪慾的音聲就產生過錯罪惡的想法，聽到遠離貪慾的音聲就產生利益的想法，這就是不學習佛法。如果聽到嗔恚的音聲就產生過錯罪惡的想法，聽到遠離嗔恚的音聲就產生利益的想法；如果聽到愚癡的音聲就產生過錯罪惡的想法，聽到遠離愚癡的音聲就產生利益的想法，這就是不學習佛法。如果
【English Translation】 English version: 'Understanding, accepting, reciting, explaining to others, and practicing according to what is said, one should attain unobstructed eloquence, obtain true wisdom and illumination in all dharmas, skillfully speak of the one aspect and one gate of all dharmas, and be able to show sentient beings that all dharmas are Buddha-dharma.'
At that time, Huaxi Hui Bodhisattva (Huaxi Hui Pusa, a Bodhisattva whose name means to liberate sentient beings with wisdom like a play) said to the Buddha: 'World Honored One! May you please explain the Dharma gate of entering the wisdom of sound, so that future Bodhisattvas, upon hearing such Dharma, will not be startled or afraid, and will also know the ultimate nature of all sounds without doubt or regret, and will have no obstacles in all sounds.'
The Buddha said: 'Stop, stop. Why ask about this matter? This Dharma gate of entering the wisdom of sound should not be spoken before newly initiated Bodhisattvas. Why? Because newly initiated ones cannot understand, cannot know, cannot contemplate. If a Bodhisattva-Mahasattva (Pusa Mohe Sa, a great Bodhisattva) enters this Dharma gate of the wisdom of sound, even if someone were to revile, slander, and defame him with harsh words for as many kalpas as there are sands in the Ganges River, this person would not generate hatred. If someone were to make offerings with all kinds of delightful things for as many kalpas as there are sands in the Ganges River, he would not generate attachment. It is like an Arhat (A luo han, a liberated saint) who has exhausted all outflows; in all places where attachment could arise, he does not generate attachment; in all places where anger could arise, he does not generate anger. Good man! This Bodhisattva who practices the Dharma gate of the wisdom of sound has transcended the eight dharmas of gain, loss, destruction, praise, fame, ridicule, suffering, and joy, and his mind is not shaken, like Mount Sumeru (Xumi Shan Wang, the central mountain in Buddhist cosmology).'
At that time, Huaxi Hui Bodhisattva again said to the Buddha: 'May you definitely explain the Dharma gate of entering the wisdom of sound, so that future Bodhisattvas can hear this Dharma gate, know their own faults, and also teach others.'
At that time, the Buddha said to Huaxi Hui Bodhisattva: 'Good man! Now listen carefully and contemplate well, and I will explain it to you.'
'Yes, World Honored One!'
The Buddha said to Huaxi Hui Bodhisattva: 'If a Bodhisattva hears the sound of greed and generates thoughts of faults and transgressions, and hears the sound of non-greed and generates thoughts of benefit, then he is not learning the Buddha-dharma. If he hears the sound of anger and generates thoughts of faults and transgressions, and hears the sound of non-anger and generates thoughts of benefit; if he hears the sound of ignorance and generates thoughts of faults and transgressions, and hears the sound of non-ignorance and generates thoughts of benefit, then he is not learning the Buddha-dharma. If'
于少欲音聲生喜想，于多欲音聲生礙想，即是不行音聲法門。于知足音聲生喜想，于不知足音聲生礙想，則是不行音聲法門。若於細行音聲生喜想，于粗行音聲生礙想，則是不行音聲法門。若於樂靜音聲則喜，于憒鬧音聲則礙，則是不學佛法。若於忍辱音聲生利想，于瞋恚音聲生礙想，則是不學佛法。若於精進音聲生利想，于懈怠音聲生礙想，則是不學佛法。于禪定音聲生利想，于散亂音聲生礙想，則是不學佛法。于智慧音聲生利想，于愚癡音聲生礙想，則是不學佛法。若於近道音聲則喜，于遠道音聲則礙，則是不學音聲法門。于生死見過咎，于涅槃見利益，則是不入音聲法門。于彼岸則喜，於此岸則礙，則是不學音聲法門。于聚落音聲生礙想，于空閑音聲生喜想，則是不學音聲法門。若於獨行音聲生喜想，于眾行音聲生礙想，則是不學音聲法門。于比丘所行音聲生喜想，于白衣所行音聲生礙想，則是不學音聲法門。于有威儀則喜，于無威儀則礙，則是不學佛法。于清凈行則喜，于不清凈行則礙，則是不學佛法。於一行則喜，于雜行則礙，則是不學佛法。于離欲行則喜，于淫慾行則礙，則是不學佛法。于離瞋想則喜，于瞋想則礙，則是不學佛法。于離癡想則喜，于癡想則礙，則是不學佛法。于空則喜，于有則礙，則是
【現代漢語翻譯】 現代漢語譯本： 如果對於少欲的音聲生起歡喜的想法，對於多欲的音聲生起厭惡的想法，這就是不行音聲法門（通過聲音了悟佛法的途徑）。如果對於知足的音聲生起歡喜的想法，對於不知足的音聲生起厭惡的想法，這就是不行音聲法門。如果對於細微行為的音聲生起歡喜的想法，對於粗獷行為的音聲生起厭惡的想法，這就是不行音聲法門。如果對於喜好安靜的音聲感到歡喜，對於喧鬧的音聲感到厭惡，這就是不學習佛法。 如果對於忍辱的音聲生起利益的想法，對於瞋恚的音聲生起厭惡的想法，這就是不學習佛法。如果對於精進的音聲生起利益的想法，對於懈怠的音聲生起厭惡的想法，這就是不學習佛法。對於禪定的音聲生起利益的想法，對於散亂的音聲生起厭惡的想法，這就是不學習佛法。對於智慧的音聲生起利益的想法，對於愚癡的音聲生起厭惡的想法，這就是不學習佛法。如果對於接近正道的音聲感到歡喜，對於遠離正道的音聲感到厭惡，這就是不行音聲法門。 如果對於生死輪迴的過失有所認識，對於涅槃（Nirvana，解脫）的利益有所認識，這就是不進入音聲法門。如果對於彼岸（到達覺悟的境界）感到歡喜，對於此岸（生死輪迴的此岸）感到厭惡，這就是不學習音聲法門。如果對於聚落（村落）的音聲生起厭惡的想法，對於空閑地方的音聲生起歡喜的想法，這就是不學習音聲法門。如果對於獨自修行的音聲生起歡喜的想法，對於大眾修行的音聲生起厭惡的想法，這就是不學習音聲法門。如果對於比丘（Bhikkhu，佛教出家男眾）所行的音聲生起歡喜的想法，對於白衣（在家眾）所行的音聲生起厭惡的想法，這就是不學習音聲法門。如果對於有威儀的行為感到歡喜，對於沒有威儀的行為感到厭惡，這就是不學習佛法。如果對於清凈的行為感到歡喜，對於不清凈的行為感到厭惡，這就是不學習佛法。如果對於專一的修行感到歡喜，對於雜亂的修行感到厭惡，這就是不學習佛法。如果對於遠離慾望的行為感到歡喜，對於淫慾的行為感到厭惡，這就是不學習佛法。如果對於遠離嗔恨的想法感到歡喜，對於嗔恨的想法感到厭惡，這就是不學習佛法。如果對於遠離愚癡的想法感到歡喜，對於愚癡的想法感到厭惡，如果對於空性感到歡喜，對於實有感到厭惡，這就是...
【English Translation】 English version: If one generates a joyful thought towards sounds associated with few desires, and an obstructive thought towards sounds associated with many desires, this is not practicing the sound dharma gate (the path to enlightenment through sound). If one generates a joyful thought towards sounds associated with contentment, and an obstructive thought towards sounds associated with discontentment, this is not practicing the sound dharma gate. If one generates a joyful thought towards sounds associated with subtle conduct, and an obstructive thought towards sounds associated with coarse conduct, this is not practicing the sound dharma gate. If one rejoices in sounds of tranquility and is obstructed by sounds of commotion, this is not learning the Buddha's teachings. If one generates a beneficial thought towards sounds of patience, and an obstructive thought towards sounds of anger, this is not learning the Buddha's teachings. If one generates a beneficial thought towards sounds of diligence, and an obstructive thought towards sounds of laziness, this is not learning the Buddha's teachings. If one generates a beneficial thought towards sounds of meditation (Dhyana), and an obstructive thought towards sounds of distraction, this is not learning the Buddha's teachings. If one generates a beneficial thought towards sounds of wisdom, and an obstructive thought towards sounds of ignorance, this is not learning the Buddha's teachings. If one rejoices in sounds that lead near the path and is obstructed by sounds that lead far from the path, this is not practicing the sound dharma gate. If one sees the faults of birth and death (Samsara) and the benefits of Nirvana (liberation), this is not entering the sound dharma gate. If one rejoices in the other shore (the state of enlightenment) and is obstructed by this shore (the shore of birth and death), this is not learning the sound dharma gate. If one generates an obstructive thought towards sounds of settlements (villages) and a joyful thought towards sounds of empty, quiet places, this is not learning the sound dharma gate. If one generates a joyful thought towards sounds of solitary practice and an obstructive thought towards sounds of communal practice, this is not learning the sound dharma gate. If one generates a joyful thought towards sounds of conduct practiced by monks (Bhikkhu, Buddhist monks) and an obstructive thought towards sounds of conduct practiced by laypeople, this is not learning the sound dharma gate. If one rejoices in dignified conduct and is obstructed by undignified conduct, this is not learning the Buddha's teachings. If one rejoices in pure conduct and is obstructed by impure conduct, this is not learning the Buddha's teachings. If one rejoices in singular practice and is obstructed by mixed practice, this is not learning the Buddha's teachings. If one rejoices in conduct free from desire and is obstructed by lustful conduct, this is not learning the Buddha's teachings. If one rejoices in thoughts free from anger and is obstructed by thoughts of anger, this is not learning the Buddha's teachings. If one rejoices in thoughts free from delusion and is obstructed by thoughts of delusion, if one rejoices in emptiness and is obstructed by existence, this is...
不學佛法。于無相則喜，于有相則礙，則是不學佛法。于無作則喜，于有作則礙，則是不學佛法。于菩薩行則喜，于聲聞辟支佛行則礙，則是不學佛法。若說菩薩過咎，則遠阿耨多羅三藐三菩提，亦受業障罪。若說菩薩威儀過罪，則遠阿耨多羅三藐三菩提，若菩薩於他菩薩生下想，於己生勝想則為自傷，亦受業障罪。若菩薩欲教余菩薩，當生佛想然後教之。菩薩若欲不捨阿耨多羅三藐三菩提，不應生心輕恚余菩薩。善男子！無有滅失功德，如輕恚余菩薩者，是故菩薩多欲守護功德善根，亦於一切法中得無障礙慧，當晝夜各三時禮一切求佛道菩薩。」
爾時文殊師利法王子白佛言：「世尊！如我知佛所說義，貪慾音聲佛音聲等無有異，瞋恚音聲佛音聲等、愚癡音聲佛音聲等、外道音聲佛音聲等、少欲音聲多欲音聲等、知足音聲不知足音聲等、細音聲粗音聲等、樂獨音聲樂眾音聲等、此岸音聲彼岸音聲等、遠音聲近音聲等、生死音聲涅槃音聲等、聚落音聲空閑音聲等、佈施音聲慳音聲等、持戒音聲毀戒音聲等、忍辱音聲瞋恚音聲等、精進音聲懈怠音聲等、禪定音聲亂意音聲等、智慧音聲愚癡音聲等。」
爾時華戲慧菩薩問文殊師利法王子：「以何因緣故皆等？」
文殊師利言：「天子！于意云何？貪慾
【現代漢語翻譯】 現代漢語譯本 不學習佛法的人，對於無相的境界感到歡喜，對於有相的境界則感到障礙，這就是不學習佛法。對於無為的境界感到歡喜，對於有為的境界則感到障礙，這就是不學習佛法。對於菩薩的行持感到歡喜，對於聲聞、辟支佛的行持則感到障礙，這就是不學習佛法。如果說菩薩的過失，就會遠離阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），也會承受業障的罪過。如果說菩薩的威儀過失，就會遠離阿耨多羅三藐三菩提。如果菩薩對於其他菩薩產生輕視的想法，對於自己產生優勝的想法，那就是自我傷害，也會承受業障的罪過。如果菩薩想要教導其他菩薩，應當生起對佛的敬仰之心，然後再去教導他們。菩薩如果想要不捨棄阿耨多羅三藐三菩提，就不應該生起輕視、嗔恨其他菩薩的心。善男子！沒有比輕視、嗔恨其他菩薩更能滅失功德的了，所以菩薩應當多多守護功德善根，並且在一切法中獲得無障礙的智慧，應當晝夜各三次禮拜一切求佛道的菩薩。
這時，文殊師利（Manjusri）法王子對佛說：『世尊！依我所瞭解的佛所說之義，貪慾的聲音和佛的聲音等同沒有差異，嗔恚的聲音和佛的聲音等同，愚癡的聲音和佛的聲音等同，外道的聲音和佛的聲音等同，少欲的聲音和多欲的聲音等同，知足的聲音和不知足的聲音等同，細微的聲音和粗大的聲音等同，喜歡獨處的聲音和喜歡群體的聲音等同，此岸的聲音和彼岸的聲音等同，遙遠的聲音和近處的聲音等同，生死的的聲音和涅槃的聲音等同，聚落的聲音和空閑的聲音等同，佈施的聲音和慳吝的聲音等同，持戒的聲音和毀戒的聲音等同，忍辱的聲音和嗔恚的聲音等同，精進的聲音和懈怠的聲音等同，禪定的聲音和散亂的聲音等同，智慧的聲音和愚癡的聲音等同。』
這時，華戲慧菩薩問文殊師利法王子：『因為什麼因緣，這些聲音都相等呢？』
文殊師利說：『天子！你認為如何？貪慾
【English Translation】 English version One who does not study the Buddha-dharma finds joy in the unconditioned (無相, wu xiang) and is hindered by the conditioned (有相, you xiang); this is not studying the Buddha-dharma. One who finds joy in the uncreated (無作, wu zuo) and is hindered by the created (有作, you zuo); this is not studying the Buddha-dharma. One who finds joy in the conduct of a Bodhisattva and is hindered by the conduct of a Sravaka (聲聞) or Pratyekabuddha (辟支佛); this is not studying the Buddha-dharma. If one speaks of the faults of a Bodhisattva, one will be far from Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) and will also receive the karmic consequences of that sin. If one speaks of the faults of a Bodhisattva's demeanor, one will be far from Anuttara-samyak-sambodhi. If a Bodhisattva thinks lowly of other Bodhisattvas and highly of themselves, they harm themselves and receive the karmic consequences of that sin. If a Bodhisattva wishes to teach other Bodhisattvas, they should regard them as Buddhas before teaching them. If a Bodhisattva wishes not to abandon Anuttara-samyak-sambodhi, they should not harbor thoughts of contempt or anger towards other Bodhisattvas. Good man! There is no greater cause for the loss of merit than contempt or anger towards other Bodhisattvas. Therefore, Bodhisattvas should diligently protect their merit and roots of goodness, and also attain unobstructed wisdom in all dharmas. They should pay homage to all Bodhisattvas seeking the Buddha-path three times each day and night.'
At that time, Manjusri (文殊師利) Dharma Prince said to the Buddha: 'World Honored One! As I understand the meaning of what the Buddha has said, the sound of greed and the sound of the Buddha are equal and without difference; the sound of anger and the sound of the Buddha are equal; the sound of delusion and the sound of the Buddha are equal; the sound of heretics and the sound of the Buddha are equal; the sound of few desires and the sound of many desires are equal; the sound of contentment and the sound of discontent are equal; the sound of subtle and the sound of coarse are equal; the sound of enjoying solitude and the sound of enjoying company are equal; the sound of this shore and the sound of the other shore are equal; the sound of far and the sound of near are equal; the sound of birth and death and the sound of Nirvana are equal; the sound of villages and the sound of empty places are equal; the sound of giving and the sound of stinginess are equal; the sound of upholding precepts and the sound of breaking precepts are equal; the sound of patience and the sound of anger are equal; the sound of diligence and the sound of laziness are equal; the sound of meditation and the sound of distraction are equal; the sound of wisdom and the sound of ignorance are equal.'
At that time, Hua Xi Hui Bodhisattva asked Manjusri Dharma Prince: 'For what reason are they all equal?'
Manjusri said: 'Son of Heaven! What do you think? Greed
音聲何者為是？」
天子言：「貪慾聲空如響。」
文殊師利言：「汝知佛音聲亦復云何？」
天子言：「不出于空，亦如響法。」
文殊師利言：「以是因緣故，我說二聲皆是平等。」
爾時佛告文殊師利：「汝先世住初發意地，未入如是諸法相時，為起何障礙罪？汝今說之。當來世假名菩薩聞汝所說障礙之罪，當自守護。」
文殊師利白佛言：「唯然世尊！我當自說障礙之罪，惟聞之者當有憂怖，然其能滅業障之罪，亦於一切法中得無礙慧。世尊！過去無量無邊不可思議阿僧祇劫，爾時有佛號師子吼鼓音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊！其佛壽命十萬億那由他歲，以三乘法而度眾生。國名千光明，其國樹木皆七寶成，其樹皆出如是法音，所謂空音、無相音、無作音、無生音、無所有音、無取相音，以是諸法之音令眾生得道。其師子吼鼓音王佛初會說法，九十九億聲聞弟子皆得阿羅漢，諸漏已盡舍諸重擔，逮得己利盡諸有結，以正智得解脫。菩薩眾亦九十九億，皆得無生法忍，能善入種種法門，親近供養若干百千萬億諸佛，亦為若干百千萬億諸佛之所稱歎，能度若干百千萬億無量眾生，能生無量陀羅尼門，能起無量百千
【現代漢語翻譯】 現代漢語譯本 『什麼是聲音的本質？』
天子回答：『貪慾之聲空洞如迴響。』
文殊師利菩薩問：『您知道佛的聲音又是怎樣的呢？』
天子回答：『佛的聲音不離虛空，也像迴響一樣。』
文殊師利菩薩說：『因此，我說這兩種聲音都是平等的。』
這時，佛告訴文殊師利菩薩：『你前世住在初發意地時，未進入這些法相時，曾產生過什麼障礙罪？你現在說出來。將來世的假名菩薩聽到你所說的障礙之罪，應當自我守護。』
文殊師利菩薩對佛說：『是的，世尊！我應當自己說出障礙之罪，只是聽聞的人會有憂愁和恐懼，然而他們能滅除業障之罪，也能在一切法中獲得無礙的智慧。世尊！在過去無量無邊不可思議阿僧祇劫（asaṃkhyeya-kalpa，無數個大劫）之前，那時有一尊佛，名為師子吼鼓音王如來（Siṃhanāda-dundubhi-svararāja-tathāgata），應供（arhat，值得供養者），正遍知（samyak-saṃbuddha，完全覺悟者），明行足（vidyā-caraṇa-saṃpanna，具有智慧和德行者），善逝（sugata，善於逝世者），世間解（lokavid，瞭解世間者），無上士（anuttara，無上的人），調御丈夫（puruṣa-damya-sārathi，調伏人的導師），天人師（śāsta deva-manuṣyāṇāṃ，天和人的導師），佛（buddha，覺悟者），世尊（bhagavat，受人尊敬者）！那尊佛的壽命有十萬億那由他（nayuta，數量單位）歲，用三乘法（triyāna，聲聞乘、緣覺乘、菩薩乘）來度化眾生。國名叫千光明，那個國家的樹木都是七寶所成，那些樹木都發出這樣的法音，所謂空音、無相音、無作音、無生音、無所有音、無取相音，用這些法的聲音使眾生得道。那尊師子吼鼓音王佛第一次說法時，九十九億聲聞弟子都證得了阿羅漢果（arhat），諸漏已盡，捨棄了各種重擔，獲得了自己的利益，斷盡了各種束縛，以正智獲得了解脫。菩薩眾也有九十九億，都獲得了無生法忍（anutpattika-dharma-kṣānti），能善巧地進入各種法門，親近供養了若干百千萬億諸佛，也被若干百千萬億諸佛所稱讚，能度化若干百千萬億無量眾生，能生出無量陀羅尼門（dhāraṇī-mukha，總持之門），能生起無量百千』
【English Translation】 English version 『What is the essence of sound?』
The Deva replied: 『The sound of greed is empty like an echo.』
Mañjuśrī asked: 『How do you know the sound of the Buddha to be?』
The Deva replied: 『It does not depart from emptiness, and is also like the nature of an echo.』
Mañjuśrī said: 『Therefore, I say that these two sounds are both equal.』
At that time, the Buddha said to Mañjuśrī: 『When you dwelt in the initial stage of aspiration in a previous life, before entering into such characteristics of all dharmas, what obstructive sins did you generate? You should speak of them now. When future nominal Bodhisattvas hear of the obstructive sins you speak of, they should guard themselves.』
Mañjuśrī said to the Buddha: 『Yes, World-Honored One! I shall speak of my obstructive sins myself, but those who hear of them will have sorrow and fear; however, they will be able to extinguish the sins of karmic obstructions, and also attain unobstructed wisdom in all dharmas. World-Honored One! In the past, immeasurable, boundless, inconceivable asaṃkhyeya-kalpas (阿僧祇劫, countless great eons) ago, there was a Buddha named Siṃhanāda-dundubhi-svararāja-tathāgata (師子吼鼓音王如來, The Lion's Roar Drum Sound King Thus Come One), arhat (應供, worthy of offerings), samyak-saṃbuddha (正遍知, perfectly enlightened one), vidyā-caraṇa-saṃpanna (明行足, endowed with wisdom and conduct), sugata (善逝, well-gone), lokavid (世間解, knower of the world), anuttara (無上士, unsurpassed one), puruṣa-damya-sārathi (調御丈夫, tamer of men), śāsta deva-manuṣyāṇāṃ (天人師, teacher of gods and humans), Buddha (佛, enlightened one), bhagavat (世尊, the Blessed One)! That Buddha's lifespan was ten trillion nayutas (那由他, unit of quantity) of years, and he delivered sentient beings with the Three Vehicles (triyāna, 聲聞乘, śrāvaka-yāna; 緣覺乘, pratyekabuddha-yāna; 菩薩乘, bodhisattva-yāna). The country was named Thousand Lights, and the trees in that country were all made of the Seven Treasures, and those trees all emitted such Dharma sounds, namely the sound of emptiness, the sound of no-form, the sound of no-action, the sound of no-birth, the sound of no-possession, the sound of no-grasping-at-characteristics, and with the sounds of these dharmas, sentient beings attained the Path. When that Siṃhanāda-dundubhi-svararāja Buddha first preached the Dharma, ninety-nine billion śrāvaka (聲聞) disciples all attained the state of arhat (阿羅漢), their outflows were exhausted, they abandoned all heavy burdens, attained their own benefit, exhausted all bonds, and attained liberation with right knowledge. There were also ninety-nine billion Bodhisattvas, all of whom attained the Kṣānti (忍) of the non-arising of dharmas (anutpattika-dharma-kṣānti, 無生法忍), were able to skillfully enter into various Dharma gates, closely approached and made offerings to several hundred million trillions of Buddhas, and were also praised by several hundred million trillions of Buddhas, were able to deliver several hundred million trillions of immeasurable sentient beings, were able to generate immeasurable dhāraṇī-mukhas (陀羅尼門, gateways of dharani), were able to generate immeasurable hundreds of thousands of』
萬億三昧門；及余新發菩薩意者不可稱數。其佛國土無量莊嚴，說不可盡。彼佛住世教化已訖，入無餘涅槃。滅度之後法住六萬歲，諸樹法音皆不復出。
「爾時有菩薩比丘名曰喜根，時為法師，質直端正，不壞威儀不捨世法。爾時眾生普皆利根樂聞深論。其喜根法師于眾人前，不稱讚少欲知足細行獨處，但教眾人諸法實相，所謂一切法性即貪慾之性，貪慾性即是諸法性，瞋恚性即是諸法性，愚癡性即是諸法性。其喜根法師以是方便教化眾生，眾生所行皆是一相各不相是非，所行之道心無瞋癡，以無瞋礙因緣故疾得法忍，于佛法中決定不壞。
「世尊！爾時復有比丘法師行菩薩道，名曰勝意。其勝意比丘護持禁戒，得四禪、四無色定，行十二頭陀。世尊！是勝意比丘有諸弟子，其心輕動樂見他過。世尊！後於一時，勝意菩薩入聚落乞食，誤到喜根弟子家，見舍主居士子，即到其所敷座而坐，為居士子稱讚少欲知足細行，說無利語過，讚歎遠眾樂獨行者，又于居士子前說喜根法師過失：『是比丘不實，以邪見道教化眾生，是雜行者，說淫慾無障礙、瞋恚無障礙、愚癡無障礙，一切諸法皆無障礙。』是居士子利根得無生法忍，即語勝意比丘大德：『汝知貪慾為是何法？』勝意言：『居士！我知貪慾是煩惱。』
【現代漢語翻譯】 現代漢語譯本 萬億三昧門（Samādhi-mukha，三昧之門）；以及其他新發菩提心的菩薩，數量不可勝數。那佛國土的莊嚴無量，無法完全述說。那位佛住世教化完畢后，進入無餘涅槃（nirvāṇa，寂滅）。滅度之後，正法住世六萬年，所有樹木發出的法音都不再出現。
『那時有一位菩薩比丘，名叫喜根（Hsi-ken），當時擔任法師，為人正直端正，不破壞威儀，也不捨棄世間法。當時的眾生普遍具有敏銳的根器，喜歡聽聞深刻的理論。這位喜根法師在眾人面前，不稱讚少欲知足、細微的行為、獨自修行，只是教導眾人諸法的真實相狀，也就是一切法的自性就是貪慾的自性，貪慾的自性就是諸法的自性，瞋恚的自性就是諸法的自性，愚癡的自性就是諸法的自性。這位喜根法師用這種方便法門教化眾生，眾生所行都是同一體相，沒有彼此的對立和是非，所行之道心中沒有瞋恚和愚癡，因為沒有瞋恚和障礙的因緣，所以迅速獲得法忍（dharma-kṣānti，對佛法的忍可），在佛法中決定不會退轉。
『世尊！那時又有一位比丘法師修行菩薩道，名叫勝意（Sheng-yi）。這位勝意比丘護持禁戒，證得四禪（dhyāna，禪定）、四無色定（arūpa-samāpatti，無色界的禪定），修行十二頭陀行（dhūta-guṇa，苦行）。世尊！這位勝意比丘有很多弟子，他們的心輕浮躁動，喜歡看到別人的過失。世尊！後來在某個時候，勝意菩薩進入村落乞食，不小心到了喜根弟子的家，看到舍主居士子，就到他那裡鋪設座位坐下，為居士子稱讚少欲知足、細微的行為，說沒有利益的話的過失，讚歎遠離大眾、喜歡獨自修行的人，又在居士子面前說喜根法師的過失：『這位比丘不誠實，用邪見的道理教化眾生，是雜亂修行的人，說淫慾沒有障礙、瞋恚沒有障礙、愚癡沒有障礙，一切諸法都沒有障礙。』這位居士子根器敏銳，證得無生法忍（anutpāda-dharma-kṣānti，對不生不滅之法的忍可），就對勝意比丘大德說：『您知道貪慾是什麼法嗎？』勝意說：『居士！我知道貪慾是煩惱。』
【English Translation】 English version The Samādhi-mukha (gate of samādhi) of trillions; and countless others who have newly awakened the Bodhi-mind. The adornments of that Buddha-land are immeasurable and cannot be fully described. That Buddha, having completed his teaching during his lifetime, entered into Nirvāṇa (complete cessation). After his extinction, the Dharma will remain for sixty thousand years, and the Dharma-sounds from all the trees will no longer be heard.
『At that time, there was a Bhikṣu Bodhisattva named Hsi-ken (Root of Joy), who was then a Dharma teacher, upright and honest, not violating the rules of conduct, and not abandoning worldly affairs. At that time, the beings were generally of sharp faculties and delighted to hear profound discourses. This Dharma teacher Hsi-ken, in front of the assembly, did not praise contentment with little desire, subtle practices, or solitary dwelling, but only taught the beings the true nature of all dharmas, that is, the nature of all dharmas is the nature of greed, the nature of greed is the nature of all dharmas, the nature of anger is the nature of all dharmas, and the nature of delusion is the nature of all dharmas. This Dharma teacher Hsi-ken used this expedient means to teach beings, and all that the beings practiced was of one aspect, without mutual opposition or right and wrong. The path they practiced was without anger or delusion in their minds, and because of the cause of no anger or obstruction, they quickly attained Dharma-kṣānti (acceptance of the Dharma), and they would definitely not regress in the Buddha-dharma.
『World Honored One! At that time, there was also a Bhikṣu Dharma teacher practicing the Bodhisattva path, named Sheng-yi (Victorious Intention). This Bhikṣu Sheng-yi upheld the precepts, attained the four Dhyānas (meditative states), the four Arūpa-samāpattis (formless attainments), and practiced the twelve Dhūta-guṇas (ascetic practices). World Honored One! This Bhikṣu Sheng-yi had many disciples, whose minds were fickle and delighted to see the faults of others. World Honored One! Later, at one time, the Bodhisattva Sheng-yi entered a village to beg for food and mistakenly arrived at the house of a disciple of Hsi-ken. Seeing the householder, a layman, he went to him, spread out a seat, and sat down. He praised to the layman contentment with little desire, subtle practices, spoke of the faults of unprofitable speech, praised those who stayed away from the crowd and delighted in solitary practice, and also spoke of the faults of the Dharma teacher Hsi-ken in front of the layman: 『This Bhikṣu is not truthful, he teaches beings with the path of wrong views, he is a practitioner of mixed practices, saying that lust has no obstruction, anger has no obstruction, delusion has no obstruction, and all dharmas have no obstruction.』 This layman, with sharp faculties, attained Anutpāda-dharma-kṣānti (acceptance of the non-arising of dharmas), and said to the Bhikṣu Sheng-yi, the Great Virtue: 『Do you know what dharma greed is?』 Sheng-yi said: 『Layman! I know that greed is affliction.』
居士子言：『大德！是煩惱為在內、在外耶？』勝意言：『不在內不在外。』『大德！若貪慾不在內不在外，不在東西南北四維上下十方者，即是無生；若無生者，云何言若垢若凈？』
「爾時勝意比丘瞋恚不喜，從座起去作如是言：『是喜根比丘以妄語法多惑眾人。』是人以不學入音聲法門故，聞佛音聲則喜，聞外道音聲則瞋；于梵行音聲則喜，于非梵行音聲則瞋。以不學入音聲法門故，于凈音聲則喜，于垢音聲則瞋。以不學入音聲法門故，于聖道音聲則喜，于凡夫音聲則礙。以不學入音聲法門故，於樂音聲則喜，于苦音聲則礙。以不學入音聲法門故，于出家音聲則喜，于在家音聲則礙。以不學入音聲法門故，于出世間音聲則喜，於世間音聲則礙。以不學入音聲法門故，于佈施則生利想，于慳則生礙想。以不學佛法故。于持戒則生利想，于毀戒則生礙想。以不學佛法故。是時勝意比丘，出其舍已還到所止，眾僧中見喜根菩薩，語眾人言：『是比丘多以虛妄邪見教化眾生，所謂淫慾非障礙、瞋恚非障礙、愚癡非障礙，一切法非障礙。』
「爾時喜根菩薩作是念：『是比丘今者必當起于障礙罪業，我今當爲說如是深法，乃至令作修助菩提道法因緣。』爾時喜根菩薩于眾僧前，說是諸偈：
「『貪慾是涅槃
【現代漢語翻譯】 現代漢語譯本 居士子問：『大德（尊稱有德行的出家人）！煩惱是在自身之內，還是在自身之外呢？』 勝意回答說：『不在自身之內，也不在自身之外。』 居士子又問：『大德！如果貪慾不在自身之內，也不在自身之外，也不在東西南北四維上下這十個方向，那就是無生（沒有產生），如果沒有產生，怎麼能說有垢（污垢）有凈（清凈）呢？』
這時，勝意比丘（佛教出家人）生氣不高興，從座位上站起來離開，並且這樣說：『這個喜根比丘用虛妄的言語迷惑眾人。』 這個人因為沒有學習進入音聲法門（通過聲音理解佛法的途徑），所以聽到佛的音聲就歡喜，聽到外道的音聲就生氣；對於符合梵行（清凈的行為）的音聲就歡喜，對於不符合梵行的音聲就生氣。 因為沒有學習進入音聲法門，所以對於清凈的音聲就歡喜，對於污垢的音聲就生氣。 因為沒有學習進入音聲法門，所以對於聖道的音聲就歡喜，對於凡夫的音聲就感到阻礙。 因為沒有學習進入音聲法門，所以對於快樂的音聲就歡喜，對於痛苦的音聲就感到阻礙。 因為沒有學習進入音聲法門，所以對於出家的音聲就歡喜，對於在家的音聲就感到阻礙。 因為沒有學習進入音聲法門，所以對於出世間的音聲就歡喜，對於世間的音聲就感到阻礙。 因為沒有學習進入音聲法門，所以對於佈施就產生利益的想法，對於慳吝就產生阻礙的想法。因為沒有學習佛法的緣故。 對於持戒就產生利益的想法，對於毀戒就產生阻礙的想法。因為沒有學習佛法的緣故。 這時，勝意比丘離開住所后回到他所居住的地方，在僧眾中見到喜根菩薩（覺悟的有情），對眾人說：『這個比丘大多用虛妄邪惡的見解教化眾生，說什麼淫慾不是障礙，瞋恚不是障礙，愚癡不是障礙，一切法都不是障礙。』
這時，喜根菩薩心想：『這個比丘現在必定會產生障礙罪業，我現在應當為他說如此深奧的佛法，乃至讓他作為修習助益菩提道（覺悟之路）的法門因緣。』 這時，喜根菩薩在眾僧面前，說了這些偈頌：
『貪慾就是涅槃（寂滅）』
【English Translation】 English version The layman said: 'Venerable sir! Are afflictions within or without?' Sheng Yi (Name of a monk) replied: 'Neither within nor without.' The layman asked again: 'Venerable sir! If greed is neither within nor without, nor in the ten directions of east, west, south, north, the four intermediate directions, above, and below, then it is unborn (without origination); if it is unborn, how can you speak of defilement (impurity) and purity (cleanliness)?'
At that time, the Bhikshu (Buddhist monk) Sheng Yi became angry and displeased. He rose from his seat and left, saying: 'This Bhikshu Xi Gen (Name of a Bodhisattva) deceives the masses with false speech.' Because this person had not studied and entered the Dharma gate of sound (the path to understanding the Dharma through sound), he rejoiced upon hearing the Buddha's voice and became angry upon hearing the voice of non-Buddhists; he rejoiced upon hearing the voice of Brahmacharya (pure conduct) and became angry upon hearing the voice of non-Brahmacharya. Because he had not studied and entered the Dharma gate of sound, he rejoiced upon hearing pure sounds and became angry upon hearing defiled sounds. Because he had not studied and entered the Dharma gate of sound, he rejoiced upon hearing the voice of the holy path and felt obstructed by the voice of ordinary people. Because he had not studied and entered the Dharma gate of sound, he rejoiced upon hearing pleasant sounds and felt obstructed by painful sounds. Because he had not studied and entered the Dharma gate of sound, he rejoiced upon hearing the voice of those who have left home (monastics) and felt obstructed by the voice of those who remain at home (laypeople). Because he had not studied and entered the Dharma gate of sound, he rejoiced upon hearing the voice of the transcendent (beyond the world) and felt obstructed by the voice of the mundane (worldly). Because he had not studied and entered the Dharma gate of sound, he developed thoughts of benefit towards generosity and thoughts of obstruction towards stinginess, because he had not studied the Buddha's teachings. He developed thoughts of benefit towards upholding precepts and thoughts of obstruction towards breaking precepts, because he had not studied the Buddha's teachings. At that time, the Bhikshu Sheng Yi, after leaving his dwelling, returned to his place of residence and, seeing the Bodhisattva Xi Gen in the assembly of monks, said to the crowd: 'This Bhikshu mostly teaches sentient beings with false and heretical views, saying that lust is not an obstacle, anger is not an obstacle, ignorance is not an obstacle, and all dharmas are not obstacles.'
At that time, the Bodhisattva Xi Gen thought: 'This Bhikshu will now certainly generate obstructing karmic actions. I should now speak such profound Dharma for him, even to the point of making it a cause and condition for cultivating and assisting the path to Bodhi (enlightenment).' At that time, the Bodhisattva Xi Gen, in front of the assembly of monks, spoke these verses:
'Greed is Nirvana (liberation)'
， 恚癡亦如是， 如此三事中， 有無量佛道。 若有人分別， 貪慾瞋恚癡， 是人去佛遠， 譬如天與地。 菩提與貪慾， 是一而非二， 皆入一法門， 平等無有異。 凡夫聞怖畏， 去佛道甚遠， 貪慾不生滅， 不能令心惱。 若人有我心， 及有得見者， 是人為貪慾， 將入于地獄。 貪慾之實性， 即是佛法性， 佛法之實性， 亦是貪慾性， 是二法一相， 所謂是無相， 若能如是知， 則為世間導。 若有人分別， 是持戒毀戒， 以持戒狂故， 輕蔑於他人， 是人無菩提， 亦無有佛法， 但自安住立， 有所得見中。 若住空閑處， 自貴而賤人， 尚不得生天， 何況于菩提？ 皆由著空閑， 住于邪見故， 邪見與菩提， 皆等無有異。 但以名字數， 語言故別異， 若人通達此， 則為近菩提。 分別煩惱垢， 即是著凈見， 無菩提佛法， 住有得見中。 若貪著佛法， 是則遠佛法， 貪無礙法故， 則還受苦惱。 若人無分別， 貪慾瞋恚癡， 入三毒性故， 則為見菩
【現代漢語翻譯】 現代漢語譯本： 嗔恚和愚癡也是如此。 在這三件事中，蘊含著無量的成佛之道。 如果有人分別貪慾、嗔恚、愚癡， 這個人就遠離了佛，就像天與地那樣遙遠。 菩提（bodhi，覺悟）與貪慾，實際上是一回事而不是兩回事， 都進入同一個法門，平等而沒有差異。 凡夫聽了會感到害怕，因此離佛道非常遙遠， 貪慾的本性是不生不滅的，不會使內心煩惱。 如果人有『我』的執著，以及有所得的見解， 這個人就會因為貪慾，而被引入地獄。 貪慾的真實本性，就是佛法的本性， 佛法的真實本性，也就是貪慾的本性， 這兩種法的體性是一樣的，所謂的『無相』， 如果能夠這樣理解，就是世間的導師。 如果有人分別，這是持戒，那是毀戒， 因為執著于持戒而狂妄自大，輕視他人， 這個人就沒有菩提，也沒有佛法， 只是安住在自己的立場上，存在有所得的見解中。 如果住在空閑的地方，自我抬高而自以為是， 尚且不能夠昇天，更何況是證得菩提呢？ 都是由於執著于空閑，安住在邪見中的緣故， 邪見與菩提，實際上是平等而沒有差異的。 只是在名稱和數量上，因為語言的緣故而有所區別， 如果有人通達了這個道理，就接近菩提了。 分別煩惱和清凈，就是執著于清凈的見解， 沒有菩提和佛法，安住在有所得的見解中。 如果貪著佛法，那就是遠離佛法， 因為貪著沒有阻礙的法，反而會遭受痛苦。 如果人沒有分別，貪慾、嗔恚、愚癡， 進入這三種毒性的本性，那就是見到了菩提。
【English Translation】 English version: Hatred and delusion are also like this. Within these three things, there are immeasurable paths to Buddhahood. If someone distinguishes between greed, hatred, and delusion, That person is far from the Buddha, as distant as heaven and earth. Bodhi (覺悟, enlightenment) and greed are actually one and not two, Both enter the same Dharma gate, equal and without difference. Ordinary people are frightened upon hearing this, and thus are very far from the path of the Buddha, The nature of greed is neither arising nor ceasing, and cannot cause the mind to be troubled. If a person has a sense of 'I' and has views of attainment, That person will be led into hell because of greed. The true nature of greed is the nature of the Buddha-dharma, The true nature of the Buddha-dharma is also the nature of greed, These two dharmas have one characteristic, which is called 'no characteristic', If one can understand in this way, then one is a guide for the world. If someone distinguishes, 'this is keeping precepts, that is breaking precepts,' Because of being arrogant due to adhering to precepts, looking down on others, That person has no bodhi and no Buddha-dharma, But only dwells in their own position, in views of attainment. If one dwells in a secluded place, exalting oneself and being self-righteous, One cannot even be born in heaven, let alone attain bodhi? All are due to being attached to seclusion, dwelling in wrong views, Wrong views and bodhi are actually equal and without difference. Only in name and number, are they different because of language, If someone understands this, then they are close to bodhi. Distinguishing between afflictions and purity is clinging to views of purity, Without bodhi and Buddha-dharma, dwelling in views of attainment. If one is attached to the Buddha-dharma, then one is far from the Buddha-dharma, Because of being attached to unobstructed dharmas, one will instead suffer. If a person has no distinctions, greed, hatred, and delusion, Entering the nature of these three poisons, then one sees bodhi.
提， 是人近佛道， 疾得無生忍。 若見有為法， 與無為法異， 是人終不得， 脫于有為法， 若知二性同， 必為人中尊。 佛不見菩提， 亦不見佛法， 不著諸法故， 降魔成佛道。 若欲度眾生， 勿分別其性， 一切諸眾生， 皆同於涅槃， 若能如是見， 是則得成佛。 其心不閑寂， 而現閑靜相， 是于天人中， 則為是大賊， 是人無菩提， 亦無有佛法。 若作如是愿， 我當得作佛， 如是之凡夫， 無明力所牽。 佛法湛清凈， 其喻如虛空， 此中無可取， 亦無有可舍。 佛不得佛道， 亦不度眾生， 凡夫強分別， 作佛度眾生， 是人于佛法， 則為甚大遠。 若見眾生苦， 則是受苦者， 眾生無眾生， 而說有眾生， 住眾生相中， 則無有菩提。 若人見眾生， 是畢竟解脫， 無有淫恚癡， 知是為世將。 若人見眾生， 不見非眾生， 不得佛法實， 佛同眾生性， 若能如是知， 則為世間將。 若人慾成佛， 莫壞貪慾性， 貪慾性即是， 諸佛之功德。 若人
【現代漢語翻譯】 現代漢語譯本： 提（Dì）： 這樣的人接近佛道，很快就能獲得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解）。 如果認為有為法（Samskrta-dharma，因緣和合而生的法）與無為法（Asamskrta-dharma，不依賴因緣的法）不同， 這樣的人終究無法脫離有為法，如果能明白這二者的體性相同，必定是人中尊者。 佛不見菩提（Bodhi，覺悟），也不見佛法（Buddha-dharma，佛陀的教法）， 因為不執著於一切法，所以降伏魔障成就佛道。 如果想要度化眾生，不要分別他們的根性， 一切眾生，都與涅槃（Nirvana，寂滅）相同， 如果能夠這樣看待，就能成就佛果。 內心並不清凈寂靜，卻顯現出清凈寂靜的假象， 這樣的人在天人之中，就是大盜， 這樣的人沒有菩提，也沒有佛法。 如果發願說：『我應當成就佛果』， 這樣的凡夫，是被無明（Avidya，對事物真相的迷惑）的力量所牽引。 佛法清澈而純凈，可以用虛空來比喻， 其中沒有什麼可以獲取，也沒有什麼可以捨棄。 佛沒有得到佛道，也沒有度化眾生， 凡夫妄加分別，認為有佛成道和度化眾生， 這樣的人對於佛法來說，就非常遙遠了。 如果看到眾生受苦，就認為有受苦者， 實際上眾生並非真實的眾生，卻說有眾生存在， 執著于眾生的表象，就沒有菩提。 如果有人認為眾生，是畢竟解脫的， 沒有貪慾、嗔恚、愚癡，就知道這個人是世間的引導者。 如果有人只看到眾生，而看不到非眾生的一面， 就沒有得到佛法的真諦，佛與眾生的體性是相同的， 如果能夠這樣理解，就是世間的引導者。 如果有人想要成佛，不要試圖去除貪慾的本性， 貪慾的本性就是諸佛的功德。
【English Translation】 English version: Dì: Such a person is close to the Buddha's path and will quickly attain Anutpattika-dharma-kshanti (the forbearance of non-origination of all dharmas). If one sees conditioned dharmas (Samskrta-dharma, phenomena arising from causes and conditions) as different from unconditioned dharmas (Asamskrta-dharma, phenomena not dependent on causes and conditions), such a person will ultimately not escape conditioned dharmas. If one understands that the nature of these two is the same, they will surely be revered among people. The Buddha does not see Bodhi (Enlightenment), nor does he see the Buddha-dharma (Buddha's teachings), because he is not attached to any dharma, he subdues demons and attains Buddhahood. If you wish to liberate sentient beings, do not discriminate their natures, all sentient beings are the same as Nirvana (Cessation), if you can see it this way, you will attain Buddhahood. The mind is not tranquil and silent, yet it manifests an appearance of tranquility and silence, such a person among gods and humans is a great thief, such a person has no Bodhi, nor does he have the Buddha-dharma. If one makes the vow, 'I shall attain Buddhahood,' such a common person is driven by the power of Avidya (Ignorance). The Buddha-dharma is clear and pure, it can be compared to emptiness, there is nothing to be taken within it, nor is there anything to be discarded. The Buddha did not attain Buddhahood, nor does he liberate sentient beings, common people make false distinctions, thinking there is a Buddha who attains enlightenment and liberates sentient beings, such a person is very far from the Buddha-dharma. If you see the suffering of sentient beings, and think there are sufferers, in reality, sentient beings are not truly sentient beings, yet you speak of the existence of sentient beings, dwelling in the appearance of sentient beings, there is no Bodhi. If a person sees sentient beings as ultimately liberated, without greed, hatred, and delusion, know that this person is a leader of the world. If a person only sees sentient beings, and does not see the non-sentient aspect, they have not attained the truth of the Buddha-dharma, the nature of the Buddha is the same as the nature of sentient beings, if one can understand this way, they are a leader of the world. If a person wishes to become a Buddha, do not try to destroy the nature of greed, the nature of greed is the merit of all Buddhas.
欲發心， 隨順菩提道， 莫自有分別， 心異於菩提， 發心即菩提， 知是為世將。 若說外道惡， 稱佛世中尊， 是二說非異， 知是為世將。 若人求菩提， 是人無菩提， 若見菩提相， 是則遠菩提。 菩提非菩提， 佛以及非佛， 若知是一相， 是為世間導。 若人作是念， 我當度眾生， 即著眾生相， 是人無菩提， 亦無有佛法， 住于有見中。 貪慾無內外， 亦不在諸方， 分別是空法， 凡夫為所燒， 如幻如焰響， 如夢石女兒， 諸煩惱如是， 決定不可得。 不知是空故， 凡夫為狂惑， 若求煩惱性， 煩惱即是道。 若有人分別， 是道是非道， 是人終不得， 無分別菩提。 凡夫畏佛法， 去佛法甚遠， 若不疑空法， 是人得菩提。 一切有為法， 即是無為法， 是數不可得， 無數故無為。 若以菩提心， 自高無所畏， 自念當作佛， 是人無菩提， 亦無有佛法， 離菩提寶印。 若有但誦經， 憶想作分別， 不深思義趣， 但為貪名利， 自念當作佛， 必
【現代漢語翻譯】 現代漢語譯本 若要發起菩提心（bodhicitta，覺悟之心），隨順菩提道（bodhimārga，覺悟的道路）， 不要自己有所分別，認為心異於菩提（bodhi，覺悟）， 發起菩提心（bodhicitta，覺悟之心）即是菩提（bodhi，覺悟），明白這個道理，就能成為世間的引導者。 如果說外道是惡的，稱頌佛是世間最尊貴的， 這兩種說法沒有差別，明白這個道理，就能成為世間的引導者。 如果有人追求菩提（bodhi，覺悟），這個人實際上並沒有得到菩提（bodhi，覺悟）， 如果執著于菩提（bodhi，覺悟）的表相，那就遠離了真正的菩提（bodhi，覺悟）。 菩提（bodhi，覺悟）不是固定的菩提（bodhi，覺悟），佛也不是固定的佛， 如果明白這都是同一體性，就能成為世間的導師。 如果有人這樣想，『我應當度化眾生』， 那就執著于眾生的表相，這樣的人沒有得到菩提（bodhi，覺悟）， 也沒有佛法，而是住在有相的見解中。 貪慾沒有內外之分，也不存在於任何方位， 分別心是虛空的法，凡夫因此被焚燒， 如同幻象、火焰、迴響，如同夢境、石女的兒子， 所有的煩惱也是如此，確定是不可得的。 因為不明白這些是空性的緣故，凡夫才會迷惑顛倒， 如果去尋求煩惱的自性，就會發現煩惱即是道。 如果有人分別，這是道，那不是道， 這樣的人終究無法得到，沒有分別的菩提（bodhi，覺悟）。 凡夫畏懼佛法，離佛法非常遙遠， 如果不懷疑空性的法，這樣的人才能得到菩提（bodhi，覺悟）。 一切有為法，即是無為法， 這些數量是不可得的，因為無數，所以是無為。 如果以菩提心（bodhicitta，覺悟之心）自高自大，無所畏懼， 自認為將來會成佛，這樣的人沒有得到菩提（bodhi，覺悟）， 也沒有佛法，遠離了菩提（bodhi，覺悟）的寶印。 如果有人只是誦經，憑藉記憶進行分別， 不深入思考經文的意義，只是爲了貪圖名利， 自認為將來會成佛，必定
【English Translation】 English version If you wish to generate the mind of enlightenment (bodhicitta), and follow the path to enlightenment (bodhimārga), do not create distinctions yourself, thinking that the mind is different from enlightenment (bodhi), generating the mind of enlightenment (bodhicitta) is enlightenment (bodhi), knowing this, you can become a guide for the world. If you say that non-Buddhists are evil, and praise the Buddha as the most honored in the world, these two statements are not different, knowing this, you can become a guide for the world. If someone seeks enlightenment (bodhi), that person has not attained enlightenment (bodhi), if you cling to the appearance of enlightenment (bodhi), then you are far from true enlightenment (bodhi). Enlightenment (bodhi) is not a fixed enlightenment (bodhi), and the Buddha is not a fixed Buddha, if you understand that these are of the same nature, you can become a teacher for the world. If someone thinks, 'I shall liberate sentient beings,' then they are attached to the appearance of sentient beings, such a person has not attained enlightenment (bodhi), nor do they have the Buddha's teachings, but dwell in views of existence. Greed has no inside or outside, nor does it exist in any direction, discrimination is an empty dharma, ordinary people are burned by it, like illusions, flames, echoes, like dreams, the child of a stone woman, all afflictions are like this, definitely unattainable. Because they do not understand that these are empty, ordinary people are confused and deluded, if you seek the nature of afflictions, then afflictions are the path. If someone distinguishes, 'this is the path, that is not the path,' such a person will never attain, non-discriminating enlightenment (bodhi). Ordinary people fear the Buddha's teachings, and are very far from the Buddha's teachings, if you do not doubt the dharma of emptiness, then you can attain enlightenment (bodhi). All conditioned dharmas are unconditioned dharmas, these numbers are unattainable, because they are countless, therefore they are unconditioned. If with the mind of enlightenment (bodhicitta), you become arrogant and fearless, thinking to yourself that you will become a Buddha, such a person has not attained enlightenment (bodhi), nor do they have the Buddha's teachings, being far from the seal of enlightenment (bodhi). If someone only recites scriptures, relying on memory to make distinctions, without deeply contemplating the meaning, only for the sake of greed for fame and profit, thinking to themselves that they will become a Buddha, certainly
成無有疑， 唯貪于名利， 讀經住閑靜， 分別少欲行， 還為貪心牽。 若欲舍遠貪， 不得遠於貪， 若達貪實法， 是人能離貪。 不得法實際， 雖長夜持戒， 得諸無礙禪， 不入佛法味。 知法無有性， 不壞一切法， 不言戒非戒， 得脫有見中。 以無持戒性， 知于持戒法， 如是知戒相， 終不毀於戒。 諸佛之法王， 法藏叵思議， 無量方便力， 引導諸眾生， 以一相法門， 令入寂滅道。 凡夫聞佛說， 無我無有法， 一相自性空， 不信墮深坑。 雖白衣受欲， 聞是法不畏， 勝於頭陀者， 住在有見中。 現在十方佛， 利益諸世間， 知法如虛空， 皆以得菩提。 若有無智者， 樂於分別法， 聞是實法者， 則生疑怖畏， 是人無量劫， 備受諸苦分。』
「說是諸偈法時，三萬諸天子得無生法忍，萬八千人漏盡解脫。即時地裂，勝意比丘墮大地獄。以是業障罪因緣故，百千億那由他劫，于大地獄受諸苦毒；從地獄出，七十四萬世常被誹謗，若干百千劫乃至不聞佛之名字；自是已后還得值佛，出家學道而無志樂，于
【現代漢語翻譯】 現代漢語譯本 成就與否沒有疑問， 只是貪戀名利， 即使誦讀經書，居住在清靜之處， 表面上分別少欲而行， 最終還是被貪心所牽引。 如果想要捨棄遠離貪慾， 卻不能真正遠離貪慾， 如果通達貪慾的真實法則（實法）， 這樣的人才能真正脫離貪慾。 如果不能領悟佛法的實際， 即使長久持戒， 獲得各種無礙禪定， 也無法進入佛法的真味。 了知佛法沒有自性， 不破壞一切法， 不執著于戒律或非戒律， 就能從有見（對存在的執著）中解脫。 因為沒有持戒的自性， 所以能真正瞭解持戒的法則， 像這樣瞭解戒律的真相， 最終不會毀壞戒律。 諸佛是法王， 佛法寶藏深不可思議， 以無量的方便之力， 引導各種眾生， 用一相法門（不二法門）， 使他們進入寂滅之道。 凡夫俗子聽聞佛說， '無我'（沒有永恒不變的自我）'無法'（沒有獨立存在的法）， '一相'（萬法平等）'自性空'（萬法本性為空）， 不相信而墮入深淵。 即使是受用慾望的在家居士， 聽聞這樣的佛法而不畏懼， 也勝過那些住在有見中的苦行僧（頭陀者）。 現在十方諸佛， 利益著各個世間， 了知佛法如虛空般無所依， 都因此而證得菩提（覺悟）。 如果有愚癡無智的人， 喜歡分別各種佛法， 聽聞這種真實之法， 就會產生懷疑和恐懼， 這樣的人在無量劫中， 將備受各種痛苦。 『當宣說這些偈頌時，三萬位天子證得了無生法忍（Anutpattika-dharma-kshanti，對法不生不滅的領悟），一萬八千人斷盡煩惱，獲得解脫。當時大地裂開，勝意比丘（Sheng Yi Bhikshu）墮入大地獄。因為這種業障罪惡的因緣，百千億那由他劫（Nayuta kalpas，極長的時間單位），在大地獄中遭受各種痛苦；從地獄出來后，七十四萬世常常遭受誹謗，若干百千劫乃至聽不到佛的名字；此後才能再次遇到佛，出家學道卻沒有志向和樂趣，在...』
【English Translation】 English version There is no doubt about success or failure, Only greedy for fame and profit, Even reading scriptures and living in tranquility, Seemingly practicing with few desires, Ultimately, still led by greed. If you want to abandon and stay away from greed, You cannot truly stay away from greed, If you understand the true Dharma (real law) of greed, Such a person can truly break away from greed. If you cannot comprehend the reality of the Dharma, Even if you uphold precepts for a long time, And attain various unobstructed Dhyanas (meditative states), You cannot enter the true taste of the Buddha's Dharma. Knowing that the Dharma has no self-nature, Not destroying all Dharmas, Not clinging to precepts or non-precepts, You can be liberated from the view of existence (attachment to existence). Because there is no self-nature of upholding precepts, You can truly understand the Dharma of upholding precepts, Understanding the true nature of precepts in this way, You will ultimately not violate the precepts. The Buddhas are the Dharma Kings, The Dharma treasury is inconceivable, With immeasurable skillful means, Guiding all kinds of sentient beings, Using the One-Aspect Dharma (non-dual Dharma), To lead them into the path of Nirvana (extinction of suffering). Ordinary people hear the Buddha say, 'No self' (no permanent self), 'no Dharma' (no independently existing Dharma), 'One Aspect' (equality of all Dharmas), 'Self-Nature Empty' (the essence of all Dharmas is emptiness), They do not believe and fall into a deep pit. Even a layperson enjoying desires, Who hears this Dharma without fear, Is superior to those ascetic monks (Dhuta practitioners) , Who dwell in the view of existence. The Buddhas of the ten directions now, Benefit all the worlds, Knowing that the Dharma is like the void, without reliance, They all attain Bodhi (enlightenment) because of this. If there are foolish and ignorant people, Who like to differentiate various Dharmas, When they hear this true Dharma, They will generate doubt and fear, Such people will, in immeasurable kalpas (aeons), Endure all kinds of suffering. 'When these verses were spoken, thirty thousand Devas (heavenly beings) attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of phenomena), and eighteen thousand people exhausted their outflows and attained liberation. Immediately, the earth split open, and Bhikshu Sheng Yi (Victorious Intention Monk) fell into the great hell. Because of this karmic obstacle and sinful cause, for hundreds of thousands of millions of Nayuta kalpas (extremely long units of time), he will suffer all kinds of pain in the great hell; after emerging from hell, for seven hundred and forty thousand lifetimes he will constantly be slandered, and for countless hundreds of thousands of kalpas he will not even hear the name of the Buddha; only after this will he be able to encounter the Buddha again, leave home to study the Way but without aspiration or joy, in...'
六十三萬世常反道入俗；亦以業障餘罪故，于若干百千世諸根闇鈍。世尊！爾時喜根法師，於今東方過十萬億佛土，有國名寶莊嚴，于中得阿耨多羅三藐三菩提，號勝曰光明威德王如來、應供、正遍知，於今現在。其勝意比丘，今我身是。世尊！我未入如是法相門時，受如是苦分別苦顛倒苦，是故若發菩提心者、若發小乘心者，不欲起如是業障罪、不欲受如是苦惱者，不應拒逆佛法，無有處所可生瞋礙。」
佛告文殊師利：「汝聞是諸偈得何等利？」
「世尊！我畢是業障罪已，聞是偈因緣故，在所生處利根智慧，得深法忍、得決定忍，巧說深法。」
「文殊師利！為誰力故能憶如是無量阿僧祇劫罪業因緣？」
「世尊！諸菩薩有所念、有所說、有所思惟，皆是佛之神力。所以者何？一切諸法皆從佛出。」
佛告文殊師利：「若得佛十力，若有聞是經者，等無有異；若得無生法忍，聞是經者亦等無異。」
文殊師利言：「如我知佛所說義，聞此經者得無量不可思議功德之利。」
「文殊師利！如是如是！聞是經得無量不可思議功德之利，但佛不廣說。何以故？不修道不精進者，如是惡人聞說是利則不能信受。」
爾時文殊師利法王子及彌勒菩薩白佛言：「世尊！護
【現代漢語翻譯】 現代漢語譯本：六十三萬世中，我常常違背正道而隨順世俗；也因為業障和殘留的罪過，在若干百千世中諸根遲鈍昏暗。世尊！當時的喜根法師，如今在東方經過十萬億佛土的地方，有一個國家名叫寶莊嚴，他在那裡證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），佛號勝曰光明威德王如來（Victorious Sun Light Majestic Virtue King Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha），現在仍然存在。而當時的勝意比丘，就是現在的我。世尊！我未進入這樣的法相門時，承受了這樣的苦分別苦和顛倒苦，所以如果發菩提心（Bodhi-citta，覺悟之心）的人、如果發小乘心的人，不希望生起這樣的業障罪、不希望承受這樣的苦惱，就不應該拒絕違逆佛法，沒有任何地方可以生起嗔恨和障礙。" 佛告訴文殊師利（Manjushri）菩薩：『你聽了這些偈頌得到了什麼利益？』 文殊師利菩薩回答說：『世尊！我消除這些業障罪之後，因為聽了這些偈頌的因緣，在所出生的處所都具有敏銳的根性和智慧，獲得甚深法忍（deep Dharma-kshanti，對佛法的深刻理解和忍耐）、獲得決定忍（definitive kshanti，堅定的信念），能夠巧妙地宣說甚深佛法。』 佛告訴文殊師利菩薩：『依靠誰的力量，你才能憶起這樣無量阿僧祇劫（asamkhya kalpas，無數劫）的罪業因緣？』 文殊師利菩薩回答說：『世尊！諸位菩薩所有的念頭、所有的話語、所有的思惟，都是佛的神力所加持。為什麼這麼說呢？因為一切諸法都是從佛而出的。』 佛告訴文殊師利菩薩：『如果有人證得佛的十力（ten powers of a Buddha），如果有人聽聞這部經，兩者所得利益是等同沒有差異的；如果有人證得無生法忍（anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解），聽聞這部經所得利益也等同沒有差異。』 文殊師利菩薩說：『如我所理解的佛所說之義，聽聞此經的人能夠獲得無量不可思議的功德利益。』 佛說：『文殊師利！正是這樣，正是這樣！聽聞這部經能夠獲得無量不可思議的功德利益，只是佛不廣泛宣說。為什麼呢？因為不修道不精進的人，這樣的惡人聽聞這些利益就不能相信和接受。』 這時，文殊師利法王子（Dharma Prince Manjushri）和彌勒菩薩（Maitreya Bodhisattva）對佛說：『世尊！請您守護...』
【English Translation】 English version: For sixty-three hundred thousand lifetimes, I constantly turned away from the right path and followed worldly customs; also, due to karmic obstacles and remaining sins, my faculties were dull and dim in countless hundreds of thousands of lifetimes. World Honored One! The Dharma Master Joyful Root at that time, now in the east, passing beyond ten trillion Buddha lands, there is a country named Treasure Adornment, where he attained Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), and is known as the Victorious Sun Light Majestic Virtue King Tathagata (Victorious Sun Light Majestic Virtue King Thus Come One), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened), and is now present. The Bhikshu Superior Intent at that time is now myself. World Honored One! Before I entered such a Dharma-characteristic gate, I endured such suffering, discriminative suffering, and inverted suffering. Therefore, those who generate the Bodhi-citta (mind of enlightenment), those who generate the Hinayana mind, if they do not wish to create such karmic obstacles and sins, if they do not wish to endure such suffering and affliction, they should not reject or oppose the Buddha-dharma, for there is no place where anger and obstruction can arise.' The Buddha told Manjushri (gentle glory): 'What benefit did you receive from hearing these verses?' Manjushri replied: 'World Honored One! After I have exhausted these karmic obstacles and sins, because of the cause and condition of hearing these verses, in every place I am born, I will have sharp faculties and wisdom, attain deep Dharma-kshanti (patience with the Dharma), attain definitive kshanti (patience), and skillfully expound the profound Dharma.' The Buddha told Manjushri: 'By whose power are you able to remember such countless asamkhya kalpas (incalculable eons) of karmic causes and conditions of sin?' Manjushri replied: 'World Honored One! All the thoughts, all the words, and all the contemplations of the Bodhisattvas are due to the spiritual power of the Buddha. Why is that? Because all dharmas come from the Buddha.' The Buddha told Manjushri: 'If one attains the ten powers of a Buddha (ten powers of a Buddha), if one hears this sutra, there is no difference in the benefits received; if one attains Anutpattika-dharma-kshanti (patience with the non-arising of dharmas), there is also no difference in the benefits received from hearing this sutra.' Manjushri said: 'As I understand the meaning of what the Buddha has said, those who hear this sutra will obtain immeasurable and inconceivable meritorious benefits.' The Buddha said: 'Manjushri! It is so, it is so! Hearing this sutra brings immeasurable and inconceivable meritorious benefits, but the Buddha does not widely expound it. Why? Because those who do not cultivate the path and are not diligent, such evil people will not be able to believe and accept these benefits upon hearing them.' At that time, the Dharma Prince Manjushri (Dharma Prince Manjushri) and Maitreya Bodhisattva (Maitreya Bodhisattva) said to the Buddha: 'World Honored One! Please protect...'
念是經于未來世后五百歲，當令此經普宣流佈皆得受持，魔若魔天不得其便。」
爾時佛欲護念是法故左右顧視，即時十方恒河沙無量國土六種震動，如是則為護念是經，及十方恒河沙諸佛亦護念是經。說是經時十方國土中恒河沙等無量眾生得無生法忍，何況得聲聞無學者，何況住學地者。
爾時阿難即從坐起，偏袒右肩白佛言：「世尊！當以何名此經，云何奉持？」
佛告阿難：「是經名為『諸法無行』。」
說是經已，文殊師利法王子、彌勒菩薩摩訶薩、師子游步菩薩摩訶薩、華戲慧天子等一切菩薩眾，及阿難、天、人、阿修羅等，聞佛所說，皆大歡喜。
諸法無行經卷下
【現代漢語翻譯】 現代漢語譯本：『如果有人在未來末法時代的后五百年讀誦此經，應當使這部經廣泛傳播，人人都能夠接受和奉持，邪魔和魔天就無法得逞。』 當時，佛陀爲了護念這部佛法，向左右環顧，頓時十方如恒河沙數般無量國土發生六種震動。這就是護念這部經，十方如恒河沙數般的諸佛也都在護念這部經。在宣說這部經的時候，十方國土中如恒河沙數般無量的眾生證得了無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻領悟），更何況是證得聲聞乘無學果位的人，更何況是安住在有學地的人。 當時，阿難（Ananda，佛陀的十大弟子之一）立即從座位上站起來，袒露右肩，對佛陀說：『世尊！這部經應當叫什麼名字，我們應當如何奉持？』 佛陀告訴阿難：『這部經名為《諸法無行》（Sarva-dharma-apravrtti）。』 說完這部經后，文殊師利（Manjusri，智慧的象徵）法王子、彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，未來佛）、師子游步菩薩摩訶薩（Simhavikridita Bodhisattva Mahasattva）、華戲慧天子（Pushpabhisamskusumitadhi-deva）等一切菩薩眾，以及阿難、天人、阿修羅（Asura，一種非天神）等，聽聞佛陀所說，都非常歡喜。 《諸法無行經》卷下
【English Translation】 English version: 『If someone recites this sutra in the future, in the last five hundred years of the Dharma-ending Age, this sutra should be widely propagated so that everyone can accept and uphold it. Then, demons and Mara heavens will not be able to take advantage of it.』 At that time, the Buddha, in order to protect and cherish this Dharma, looked to the left and right. Immediately, the ten directions, as numerous as the sands of the Ganges River, immeasurable lands, experienced six kinds of shaking. This is the protection and cherishing of this sutra, and the Buddhas in the ten directions, as numerous as the sands of the Ganges River, are also protecting and cherishing this sutra. While this sutra was being spoken, countless beings in the lands of the ten directions, as numerous as the sands of the Ganges River, attained Anutpattika-dharma-kshanti (無生法忍, the insight into the non-arising and non-ceasing nature of all dharmas), how much more so those who have attained the Arhatship of the Sravaka vehicle, how much more so those who abide in the stage of learners. At that time, Ananda (阿難, one of the ten great disciples of the Buddha) immediately rose from his seat, bared his right shoulder, and said to the Buddha: 『World Honored One! What should this sutra be called, and how should we uphold it?』 The Buddha told Ananda: 『This sutra is called Sarva-dharma-apravrtti (諸法無行).』 After this sutra was spoken, Manjusri (文殊師利, the symbol of wisdom), the Dharma Prince, Maitreya Bodhisattva Mahasattva (彌勒菩薩摩訶薩, the future Buddha), Simhavikridita Bodhisattva Mahasattva (師子游步菩薩摩訶薩), Pushpabhisamskusumitadhi-deva (華戲慧天子), and all the Bodhisattva assemblies, as well as Ananda, devas, humans, Asuras (阿修羅, a type of demigod), and others, hearing what the Buddha had said, were all greatly delighted. The Lower Scroll of the Sarva-dharma-apravrtti Sutra