T16n0656_菩薩瓔珞經

大正藏第 16 冊 No. 0656 菩薩瓔珞經

No. 656

菩薩瓔珞經卷第一(一名現在報)

姚秦涼州沙門竺佛念譯

普稱品第一

聞如是：

一時，佛在摩竭界普勝講堂，與大比丘眾俱，比丘十千、菩薩萬五千人，一切大聖靡不雲集。諸德具足不捨總持，其志弘普無所不包，辯才通達除去疑網，游于神通解說深義，以權方便適化隨宜，慈及下劣得至彼岸，宣暢如來三昧正受。諸佛嗟嘆天人所敬，所愿自在而無掛礙，普游殊勝奇特之域，神足變化眾相具足，降伏眾魔曉了法慧。分別諸法深知本際，觀察眾生昔所根原，演暢道品空無相愿，於世八事而無染著，加以大慈救濟眾生，護身口意無有邪見，志崇精進心若金剛。雖執勤勞于無數劫，心恒勇猛無有厭惓。在諸大眾現師子威，降伏異學令不有退，以聖別號而印可之，諸佛游處悉皆履行，皆是正覺之所修行。嚴凈道場巍巍無量，若行若坐入無底慧，心恒悅豫亦無怯弱，所講演法平等無二，以成未成視如同類，功稱名勛常得自在，修深法要訓以道教，若在大眾威相光光，神智妙達不可稱計。彈指之頃，游于無量諸佛國土，供養十方諸正覺等。其名曰：歡曜菩薩、山雷菩薩、慧密菩薩、普明菩薩、濟彼菩薩、總

【現代漢語翻譯】 現代漢語譯本 《菩薩瓔珞經》卷第一（又名《現在報》）

姚秦涼州沙門竺佛念譯

普稱品第一

我（阿難）是這樣聽說的：

一時，佛陀在摩竭陀國（Magadha，古代印度十六雄國之一）的普勝講堂，與眾多大比丘在一起。有比丘一萬，菩薩一萬五千人，所有的大聖者都雲集於此。他們具備各種德行，不捨棄總持（Dharani，以簡短的語句總攝佛法的修持方法），他們的志向弘大普及，無所不包，辯才無礙，能消除一切疑惑，運用神通，解說深奧的義理，以權巧方便適應各種情況，用慈悲心對待下劣之人，使他們到達彼岸，宣揚如來的三昧（Samadhi，禪定）正受。他們受到諸佛的讚歎，為天人所敬仰，所愿皆能自在實現，沒有絲毫掛礙，普遍遊歷殊勝奇特的境界，神足變化，眾相具足，降伏一切魔障，明瞭通達法慧。他們能分別諸法，深刻了解其根本，觀察眾生往昔的根源，宣揚道品（通往涅槃的各種修行方法），對空、無相、無愿的境界瞭然於心，對於世間的八件事（利、衰、毀、譽、稱、譏、苦、樂）沒有絲毫染著，以大慈悲心救濟眾生，守護身口意，沒有邪見，志向崇高，精進修行，心如金剛一般堅定。雖然經歷了無數劫的勤勞修行，內心始終勇猛精進，沒有絲毫厭倦。在眾多大眾之中，展現出師子般的威嚴，降伏各種異端學說，使他們無法退卻，以聖者的稱號來印證認可他們，諸佛所遊歷之處，他們都悉數遵循，都是正覺者所修行的。他們莊嚴清凈道場，巍峨廣大，不可限量，無論是行走還是坐臥，都能進入無底的智慧，內心始終喜悅，沒有絲毫怯懦，所講演的佛法平等無二，對待已經成就和尚未成就的人，都視作同類，功德和名聲常得自在，修習深奧的法要，用佛道教化眾生，身處大眾之中，威嚴相貌光芒四射，神智精妙通達，不可稱量。在彈指之間，就能遊歷無量諸佛國土，供養十方諸正覺等。他們的名字是：歡曜菩薩、山雷菩薩、慧密菩薩、普明菩薩、濟彼菩薩、總

【English Translation】 English version BODHISATTVAYUMĀLĀ SŪTRA VOLUME 1 (Also known as Present Retribution)

Translated by Tripiṭaka Master Zhu Fo-nian of Liangzhou during the Yao Qin Dynasty

Chapter 1: Universal Praise

Thus have I heard:

At one time, the Buddha was in the Pǔshèng Lecture Hall in the kingdom of Magadha (one of the sixteen great kingdoms of ancient India), together with a large assembly of great Bhikshus. There were ten thousand Bhikshus and fifteen thousand Bodhisattvas, and all the great sages gathered there. They possessed all virtues, did not abandon Dharani (a concise summary of Buddhist teachings for practice), their aspirations were vast and universal, encompassing everything, their eloquence was unobstructed, able to eliminate all doubts, they used supernatural powers to explain profound meanings, using skillful means to adapt to various situations, treating the inferior with compassion, enabling them to reach the other shore, proclaiming the Samadhi (meditative absorption) of the Tathagata. They were praised by all Buddhas, revered by gods and humans, their wishes were freely fulfilled without any hindrance, universally traveling through extraordinary and unique realms, with supernatural powers and transformations, possessing all characteristics, subduing all demons, understanding and comprehending the wisdom of the Dharma. They could distinguish all Dharmas, deeply understand their origins, observe the roots of sentient beings in the past, proclaim the practices leading to Nirvana, and were clear about the realms of emptiness, signlessness, and wishlessness. They were not attached to the eight worldly concerns (gain, loss, disgrace, fame, praise, ridicule, suffering, and joy), they used great compassion to save sentient beings, guarding their body, speech, and mind, without any wrong views, their aspirations were lofty, diligently practicing, their hearts as firm as diamond. Although they had diligently practiced for countless kalpas, their hearts were always courageous and diligent, without any weariness. In the midst of the great assembly, they displayed the majesty of a lion, subduing various heretical doctrines, preventing them from retreating, confirming and acknowledging them with the title of sage, they followed all the places where the Buddhas had traveled, all of them were practiced by the fully enlightened ones. They adorned and purified the Bodhimanda, majestic and vast, immeasurable, whether walking or sitting, they could enter bottomless wisdom, their hearts were always joyful, without any timidity, the Dharma they expounded was equal and without duality, treating those who had achieved and those who had not achieved as the same, their merits and fame were always free, cultivating profound Dharma essentials, teaching and guiding sentient beings with the Buddhist path, in the midst of the great assembly, their majestic appearance shone brightly, their divine wisdom was subtle and thorough, immeasurable. In the snap of a finger, they could travel to countless Buddha lands, making offerings to all the fully enlightened ones in the ten directions. Their names are: Joyful Shining Bodhisattva, Mountain Thunder Bodhisattva, Wisdom Secret Bodhisattva, Universal Light Bodhisattva, Savior Bodhisattva, Total

持菩薩、金剛菩薩、石磨王菩薩、雷震菩薩、雨渧菩薩、善算菩薩、智積菩薩、法上菩薩、息意菩薩、除幻菩薩、善稱菩薩、虛空藏菩薩、威力菩薩、焰光菩薩、識機菩薩、盡慧菩薩、無邊際菩薩、堅固志菩薩、月光菩薩、法熾菩薩、無見菩薩、無等菩薩、日盛明菩薩。

如是十方諸佛世界眾菩薩等，普來雲集詣忍世界，欲聽如來說法瓔珞，大智根門趣菩薩藏，不可思議權現無量。及賢劫中彌勒、濡首，十六大聖颰陀和等，八大神士、帝釋四天王與忉利天人、俱焰天、兜術天、不憍樂天、化自在天、魔子導師、梵天王、梵凈天王、善梵天王、梵具足天王、大神妙天、凈居天、離垢光天，上至一善住天、燕居無善神，及諸樹神、山神、金翅鳥神，及餘一切諸大尊神，一一尊復尊，及諸天、龍、鬼神、阿須倫、迦留羅、真陀羅、摩休勒、人及非人，各與眷屬來詣佛所，稽首畢而立侍焉。比丘、比丘尼、清信士、清信女，各自修敬，前為佛作禮，各坐一面。

爾時，世尊與若干百千之眾營從圍繞。佛升嚴凈高廣師子之座，與諸大眾說法瓔珞。佛在眾中如須彌山，晃若金𧂐，威神光明超世無雙，道德威儀巍巍無量，放大光明靡所不照。復以神變感動十方，應時空中尋有百千寶珓珞蓋，眾珍雜廁遍覆其上，無價寶珠

【現代漢語翻譯】 現代漢語譯本 持菩薩（持有菩薩果位的修行者）、金剛菩薩（具有金剛般堅定意志的菩薩）、石磨王菩薩（像石磨一樣能碾碎煩惱的菩薩）、雷震菩薩（以雷霆之勢震懾邪惡的菩薩）、雨渧菩薩（像雨滴一樣滋潤眾生的菩薩）、善算菩薩（精於計算因果的菩薩）、智積菩薩（積累智慧的菩薩）、法上菩薩（在佛法上精進的菩薩）、息意菩薩（平息妄念的菩薩）、除幻菩薩（去除幻象的菩薩）、善稱菩薩（擁有良好名聲的菩薩）、虛空藏菩薩（擁有如虛空般廣大功德的菩薩）、威力菩薩（具有威力的菩薩）、焰光菩薩（散發火焰般光芒的菩薩）、識機菩薩（善於識別時機的菩薩）、盡慧菩薩（智慧圓滿的菩薩）、無邊際菩薩（功德無邊無際的菩薩）、堅固志菩薩（擁有堅定意志的菩薩）、月光菩薩（像月光一樣清涼的菩薩）、法熾菩薩（佛法熾盛的菩薩）、無見菩薩（不可見的菩薩）、無等菩薩（無與倫比的菩薩）、日盛明菩薩（像太陽一樣光芒四射的菩薩）。

如是十方諸佛世界眾菩薩等，普遍前來雲集到忍世界（娑婆世界），想要聽如來（佛）宣說佛法瓔珞（比喻佛法的珍貴），以大智慧為根本，通往菩薩藏（菩薩境界），不可思議地權巧顯現無量神通。以及賢劫（現在這個時代）中的彌勒（未來佛）、濡首，十六大聖颰陀和等，八大神士、帝釋（天神之王）四天王與忉利天人（三十三天），俱焰天、兜術天（知足天）、不憍樂天（樂變化天）、化自在天（他化自在天），魔子導師、梵天王（色界天王）、梵凈天王、善梵天王、梵具足天王、大神妙天、凈居天、離垢光天，上至一善住天、燕居無善神，以及各種樹神、山神、金翅鳥神，以及其他一切諸大尊神，每一位尊神又帶領著各自的眷屬，前來佛陀所在之處，頂禮佛足後站立侍奉。比丘（出家男眾）、比丘尼（出家女眾）、清信士（在家男居士）、清信女（在家女居士），各自以恭敬之心，上前向佛陀作禮，然後各自坐在一旁。

這時，世尊被成百上千的大眾圍繞。佛陀升上莊嚴清凈高廣的獅子座，為大眾宣說佛法瓔珞。佛陀在眾人之中猶如須彌山（宇宙中心），光芒四射如同金剛，威神光明超越世間一切，道德威儀莊嚴無比，放出巨大的光明照耀一切。又以神通變化感動十方世界，應時在空中立刻出現成百上千的寶珓珞蓋（用珠寶裝飾的傘蓋），各種珍寶交錯遍佈其上，無價的寶珠。

【English Translation】 English version Holding Bodhisattva (a practitioner who holds the Bodhisattva position), Vajra Bodhisattva (a Bodhisattva with a Vajra-like firm will), Stone Mill King Bodhisattva (a Bodhisattva who can grind away afflictions like a stone mill), Thunderclap Bodhisattva (a Bodhisattva who deters evil with the force of thunder), Raindrop Bodhisattva (a Bodhisattva who nourishes sentient beings like raindrops), Good Calculation Bodhisattva (a Bodhisattva skilled in calculating cause and effect), Wisdom Accumulation Bodhisattva (a Bodhisattva who accumulates wisdom), Dharma Supreme Bodhisattva (a Bodhisattva who diligently practices the Dharma), Mind Quieting Bodhisattva (a Bodhisattva who quiets deluded thoughts), Illusion Dispelling Bodhisattva (a Bodhisattva who removes illusions), Good Name Bodhisattva (a Bodhisattva with a good reputation), Akasagarbha Bodhisattva (a Bodhisattva with merits as vast as space), Power Bodhisattva (a Bodhisattva with power), Flame Light Bodhisattva (a Bodhisattva who emits flame-like light), Opportunity Recognizing Bodhisattva (a Bodhisattva skilled at recognizing opportunities), Exhaustive Wisdom Bodhisattva (a Bodhisattva with complete wisdom), Boundless Bodhisattva (a Bodhisattva with boundless merits), Firm Will Bodhisattva (a Bodhisattva with a firm will), Moonlight Bodhisattva (a Bodhisattva as cool as moonlight), Dharma Blaze Bodhisattva (a Bodhisattva with blazing Dharma), Invisible Bodhisattva (an invisible Bodhisattva), Unequaled Bodhisattva (an unparalleled Bodhisattva), Sun Shining Bright Bodhisattva (a Bodhisattva who shines like the sun).

Thus, Bodhisattvas from all Buddha worlds in the ten directions universally gathered in the Endurance World (Saha World), desiring to hear the Tathagata (Buddha) expound the Dharma Garland (a metaphor for the preciousness of the Dharma), taking great wisdom as the root, leading to the Bodhisattva Treasury (the realm of Bodhisattvas), inconceivably skillfully manifesting limitless spiritual powers. And Maitreya (the future Buddha), Naru-mukha, the sixteen great sages Bhadravarga and others, the eight great gods, Indra (king of the gods), the Four Heavenly Kings and the Trayastrimsa gods (Thirty-three Heavens), the Tusita Heaven, the Nimmanarati Heaven, the Paranirmita-vasavartin Heaven, the demon child guides, Brahma King (king of the Form Realm), Brahma Pure Heaven King, Good Brahma Heaven King, Brahma Complete Heaven King, Great Divine Wonderful Heaven, Pure Abode Heaven, Stainless Light Heaven, up to the One Good Abode Heaven, Yanju without good gods, and various tree gods, mountain gods, Garuda gods, and all other great venerable gods, each venerable god leading their respective retinues, came to the Buddha's place, prostrated at the Buddha's feet, and stood in attendance. Bhikshus (ordained monks), Bhikshunis (ordained nuns), Upasakas (lay male devotees), Upasikas (lay female devotees), each with respectful hearts, came forward to pay homage to the Buddha, and then sat on one side.

At this time, the World Honored One was surrounded by several hundred thousand people. The Buddha ascended the solemn, pure, high, and wide lion throne, and expounded the Dharma Garland to the assembly. The Buddha in the midst of the assembly was like Mount Sumeru (the center of the universe), shining like gold, with divine power and light surpassing everything in the world, moral virtue and dignified demeanor majestic and immeasurable, emitting great light illuminating everything. And with miraculous transformations, he moved the ten directions, and immediately in the sky appeared hundreds of thousands of jeweled net-covered canopies (umbrellas decorated with jewels), various treasures intertwined and covered above, priceless jewels.

照虛空珠，懸處空中光從珠出，色像無比。于其空中，而興微雲雨諸香華。時，空中華積至於膝，復出大音遍滿世界。

時有菩薩名曰普照，承佛聖旨，即從座起長跪叉手，前白佛言：「今所神感未曾見聞，此何瑞應乃至於斯？唯愿大聖敷演其義，使諸會者永無狐疑。」

佛告普照：「還復汝座。吾當與汝一一分別法瓔珞義，修立根門超越妄想，近一切智諸通慧地。」

爾時，世尊復以神足，觀諸菩薩所入定意，其法名曰道樹瓔珞，凈諸大士莊嚴道場，覺道正法而無所畏，游諸聖慧而得自在，所入道門不失辯才。復以神通瓔珞其座，演暢分別不退轉地，解一法界空無所有。觀察眾生利鈍之性，堅固其心決一切法，除去塵勞隨順法要，所言信用無所染著，應對無疑來往發遣，說無礙智永離縛著，積功累德不懷希望，所說諸法真如審諦，不計有為當有成辦，相則無相，為興相為？曉了深妙十二緣起，尋究根源而不可限。

是時，普照菩薩復從座起，前白佛言：「愿欲所問，唯然聽者，乃自宣陳。」

佛言：「善哉！在所欲問，若有疑者便自演暢，如來當爲具發遣之。」

是時，普照見聽喜踴，尋時問曰：「何謂菩薩法瓔珞身？何謂菩薩除其妄見？何謂菩薩起出世法？何謂菩薩游至世

【現代漢語翻譯】 現代漢語譯本：猶如虛空中懸掛著一顆寶珠（照虛空珠），從寶珠中散發出光芒，色彩和形象無比殊勝。在虛空中，飄起細微的雲朵，降下香雨和各種鮮花。這時，空中的鮮花堆積到膝蓋的高度，並且發出巨大的聲音，響徹整個世界。

當時，有一位菩薩名叫普照（普照），領受佛的旨意，立即從座位上起身，長跪合掌，向前對佛說：『如今所出現的這種神奇感應，是我從未見過和聽過的，這是什麼祥瑞的徵兆呢？希望大聖能夠詳細地解說其中的含義，使在座的各位永遠不再有疑惑。』

佛告訴普照：『回到你的座位上。我將為你一一分別解說法瓔珞（法瓔珞）的含義，修立根門（修立根門），超越妄想，接近一切智（一切智）和各種通慧之地。』

這時，世尊又以神通之力，觀察各位菩薩所入定的意境，這種法門名叫道樹瓔珞（道樹瓔珞），能夠清凈各位大士，莊嚴道場，覺悟正道正法而無所畏懼，遊歷各種聖慧而得自在，所進入的道門不會失去辯才。又以神通瓔珞莊嚴他們的座位，宣揚分別不退轉地（不退轉地），理解一法界（一法界）空無所有。觀察眾生的根性和利鈍，堅定他們的內心，決斷一切法，去除塵勞，隨順法要，所說的話真實可信，沒有絲毫的染著，應對自如，來往發遣，宣說無礙智慧，永遠脫離束縛，積累功德而不懷希望，所說的各種法都是真如審諦（真如審諦），不計較有為法，應當會有所成就，相就是無相，爲了什麼而興起相呢？曉了深奧微妙的十二緣起（十二緣起），探尋根源而不可限量。

這時，普照菩薩再次從座位上起身，向前對佛說：『我希望能夠有所提問，希望您能夠允許我陳述。』

佛說：『很好！你想問什麼就問吧，如果有什麼疑惑，就盡情地說出來，如來會為你一一解答。』

這時，普照菩薩見佛允許，歡喜雀躍，隨即問道：『什麼是菩薩法瓔珞身（菩薩法瓔珞身）？什麼是菩薩去除妄見（菩薩去除妄見）？什麼是菩薩生起出世法（菩薩生起出世法）？什麼是菩薩遊歷世

【English Translation】 English version: Like a radiant pearl (Zhao Xukong Zhu) hanging in the void, light emanates from the pearl, its colors and forms incomparably sublime. In that void, subtle clouds arise, and fragrant rain and various flowers descend. At that time, the flowers in the sky accumulate to knee-height, and a great sound resounds, filling the entire world.

Then, there was a Bodhisattva named Puzhao, (Puzhao) receiving the Buddha's decree, who immediately rose from his seat, knelt with palms together, and said to the Buddha: 'This miraculous sensation that has now appeared is something I have never seen or heard before. What auspicious sign is this? I hope the Great Sage will explain its meaning in detail, so that everyone present will no longer have any doubts.'

The Buddha told Puzhao: 'Return to your seat. I will explain to you one by one the meaning of the Dharma Garland (Fa Yingluo), cultivate the root faculties (Xiuli Genmen), transcend delusion, and approach all-knowing wisdom (Yiqie Zhi) and the lands of various penetrating wisdoms.'

At that time, the World Honored One, with his divine powers, observed the meditative states entered by the Bodhisattvas. This Dharma is called the Bodhi-tree Garland (Dao Shu Yingluo), which purifies the great beings, adorns the Bodhimanda, awakens to the right path and the right Dharma without fear, roams through various sacred wisdoms and attains freedom, and does not lose eloquence in the path they enter. Again, with divine garlands, he adorned their seats, expounding and distinguishing the ground of non-retrogression (Bu Tui Zhuan Di), understanding that the one Dharma realm (Yi Fa Jie) is empty and without substance. Observing the nature of beings, whether sharp or dull, he strengthens their minds, resolves all Dharmas, removes defilements, follows the essential Dharma, speaks with truth and credibility, without any attachment, responds freely, comes and goes as needed, expounds unobstructed wisdom, forever freed from bondage, accumulates merit without hope, and all the Dharmas spoken are true and accurate (Zhenru Shendi), not counting on conditioned phenomena, there should be accomplishment, form is no-form, for what reason does form arise? Understanding the profound and subtle twelve links of dependent origination (Shi Er Yuanqi), exploring the root source without limit.

At that time, Bodhisattva Puzhao rose again from his seat and said to the Buddha: 'I wish to ask some questions, and I hope you will allow me to present them.'

The Buddha said: 'Excellent! Ask whatever you wish. If you have any doubts, express them freely, and the Tathagata will answer them one by one.'

At that time, Bodhisattva Puzhao, seeing that the Buddha had granted permission, rejoiced and asked immediately: 'What is the Bodhisattva's Dharma Garland Body (Pusa Fa Yingluo Shen)? What is the Bodhisattva's removal of false views (Pusa Chuyu Wangjian)? What is the Bodhisattva's arising of transcendent Dharma (Pusa Shengqi Chushi Fa)? What is the Bodhisattva's wandering to the world

界？何謂菩薩親近如來？何謂菩薩不處母胎？何謂菩薩生輒神識不有錯亂？何謂菩薩而懷篤信？云何菩薩不自為己？何謂菩薩救眾緣苦？何謂菩薩法施財施？何謂菩薩分別空義？何謂菩薩除其陰蓋？何謂菩薩廣熾法戒？何謂菩薩聞法無厭？何謂菩薩遊戲止觀？何謂菩薩奉修禁戒？何謂菩薩誓離世法？何謂菩薩不處家業？何謂菩薩無著？何謂菩薩一坐一起？何謂菩薩口密心非？其所問義旨要如是。」

佛言：「普照！善哉善哉！乃問如來如此之義。汝今諦聽，善思念之！戢在心懷，無令舍之在凡夫行。」

普照對曰：「唯然，世尊！愿樂欲聞大聖之法。」

是時，世尊告普照曰：「行菩薩道，當念十德瓔珞其體。身口意法無說人短，于諸同學不興輕慢，心平若空亦無增減，棄諸惡趣不加害人，視彼眾生如己無異，志得由身所知無盡。復以四諦教授眾生，持心寂然令寤使成。復以眾智瓔珞妙門，訓化二乘得至所趣，勤大乘學觀達諸法，修如來行功勛之德，教導以漸不行暴逸。自省己過不譏彼短，逾出眾難，常愛樂法，寂定無亂，蠲除諸疑望見之事，有猶豫者使得時寤，不捨道心所造德本。又教化人使不毀戒，常以大哀為人說經，所游世界不離諸佛，宣示禁戒逮一切智。復以照曜瓔珞莊嚴諸佛寶凈道場，

【現代漢語翻譯】 現代漢語譯本：什麼是『界』（dhatu，構成要素）？什麼叫做菩薩親近如來（Tathagata，如來）？什麼叫做菩薩不處母胎？什麼叫做菩薩生來就神識清明沒有錯亂？什麼叫做菩薩懷有堅定的信仰？菩薩如何才能不為自己著想？什麼叫做菩薩救度眾生的苦難？什麼叫做菩薩的法施和財施？什麼叫做菩薩分別空性的意義？什麼叫做菩薩去除陰蓋（五陰的覆蓋）？什麼叫做菩薩廣泛地增長法戒？什麼叫做菩薩聽聞佛法沒有厭倦？什麼叫做菩薩在遊戲中修習止觀（奢摩他和毗婆舍那）？什麼叫做菩薩奉行修持禁戒？什麼叫做菩薩發誓遠離世俗之法？什麼叫做菩薩不住在家業之中？什麼叫做菩薩沒有執著？什麼叫做菩薩一次坐禪一次起身？什麼叫做菩薩口頭保密而內心並非如此？我所提問的意義和宗旨大概就是這些。'

佛說：『普照（Puzhao，菩薩名）！好啊好啊！你竟然問如來這樣的意義。你現在仔細聽著，好好地思考！把這些話牢記在心裡，不要讓它們變成凡夫俗子的行為。』

普照回答說：『是的，世尊！我非常樂意聽聞大聖的佛法。』

這時，世尊告訴普照說：『修行菩薩道，應當想著用十種功德來裝飾自身。身口意法不說別人的短處，對於各位同修不生起輕慢之心，心像虛空一樣平靜，沒有增加也沒有減少，捨棄各種惡趣不加害於人，看待眾生如同自己一樣沒有差別，立志從自身獲得無盡的智慧。再用四諦（苦、集、滅、道）來教導眾生，保持內心寂靜，使他們覺悟併成就。再用各種智慧來裝飾這微妙的法門，訓導化解二乘（聲聞和緣覺）之人，使他們到達所要去的境界，勤奮學習大乘佛法，觀察通達諸法，修習如來的行為和功德，教導要循序漸進，不要急躁。經常反省自己的過錯，不譏諷別人的缺點，超越各種困難，常常喜愛佛法，保持寂靜安定沒有混亂，消除各種疑惑和期望看到的事情，對於有猶豫不決的人，使他們及時覺悟，不捨棄道心所造的功德根本。還要教化他人使他們不毀壞戒律，常常以大慈悲心為人說法講經，所遊歷的世界不離開諸佛，宣示禁戒以獲得一切智慧。再用照耀的光芒來裝飾莊嚴諸佛的寶凈道場，』

【English Translation】 English version: 'What are the 『dhatu』 (elements)? What is meant by a Bodhisattva being close to the Tathagata (Thus Come One)? What is meant by a Bodhisattva not being born from a womb? What is meant by a Bodhisattva being born with a clear and undistorted consciousness? What is meant by a Bodhisattva possessing unwavering faith? How can a Bodhisattva not act for their own sake? What is meant by a Bodhisattva saving beings from suffering? What is meant by a Bodhisattva's Dharma-giving and material-giving? What is meant by a Bodhisattva distinguishing the meaning of emptiness? What is meant by a Bodhisattva removing the coverings of the skandhas (aggregates)? What is meant by a Bodhisattva extensively increasing the precepts of the Dharma? What is meant by a Bodhisattva never being satiated with hearing the Dharma? What is meant by a Bodhisattva playfully engaging in Shamatha (calm abiding) and Vipassana (insight meditation)? What is meant by a Bodhisattva reverently practicing the precepts? What is meant by a Bodhisattva vowing to renounce worldly dharmas? What is meant by a Bodhisattva not dwelling in household affairs? What is meant by a Bodhisattva being without attachment? What is meant by a Bodhisattva's one sitting and one rising? What is meant by a Bodhisattva being secretive in speech but different in mind? The meaning and purpose of my questions are roughly these.'

The Buddha said: 'Puzhao (name of a Bodhisattva)! Excellent, excellent! You have asked the Tathagata about such meanings. Now listen carefully and contemplate well! Keep these words firmly in your heart, and do not let them become the actions of ordinary people.'

Puzhao replied: 'Yes, World-Honored One! I am very willing to hear the Dharma of the Great Sage.'

At that time, the World-Honored One said to Puzhao: 'When practicing the Bodhisattva path, one should think of adorning oneself with ten virtues. One's body, speech, mind, and Dharma should not speak of others' shortcomings. Towards fellow practitioners, do not give rise to arrogance. One's mind should be as peaceful as the sky, without increase or decrease. Abandon all evil destinies and do not harm others. View all beings as no different from oneself, and aspire to obtain endless wisdom from oneself. Furthermore, use the Four Noble Truths (suffering, origin, cessation, path) to teach beings, keep the mind still, and cause them to awaken and achieve. Furthermore, use various wisdoms to adorn this wonderful Dharma gate, train and transform those of the Two Vehicles (Shravakas and Pratyekabuddhas), enabling them to reach their desired destination. Diligently study the Mahayana Dharma, observe and understand all dharmas, cultivate the actions and merits of the Tathagata, and teach gradually, without being hasty. Constantly reflect on one's own faults and do not criticize others' shortcomings, transcend all difficulties, always love the Dharma, remain peaceful and undisturbed, eliminate all doubts and expectations of seeing things, and for those who are hesitant, enable them to awaken in time, and do not abandon the roots of merit created by the mind of the path. Also, teach others so that they do not break the precepts, and always use great compassion to speak the sutras for others. The worlds one travels through do not depart from all Buddhas, proclaiming the precepts to attain all wisdom. Furthermore, use the light of illumination to adorn and beautify the pure Bodhimanda (enlightenment place) of all Buddhas,'

光明瓔珞靡不周遍，悉照三千大千世界，蔽此日月使無光明，正使神妙釋梵四王，所有威光悉不復現。如來至真難測之光，獨明獨顯無有及者，是謂普照！修菩薩道十德瓔珞而自纏裹。常念諸佛供養如來，嗟嘆聖教，勸化眾生使入道門。復告眾生髮大弘誓，其所趣向聞佛名號，將養萌類愿生彼國，志弘大普不懷怯弱，深入聖慧不恥下問，常樂微妙，所言柔和而無自大，好喜隱居除諸貪嫉，見有行者代其歡喜，以功德力瓔珞道樹，報力心力及乳脯力，諸聖所居解脫之力，常以此法育養眾生，慈悲喜護不捨眾生。護諸緣著拔去根本，觀了三世無去來今，善惡報應都無所生，法法自滅法法自生，法不見滅法不見生，心無想念無我人壽，亦無往來無所歸趣，復以空法瓔珞諸根。

「吾昔成佛，皆由清凈空無之想，自致正覺。修行善本不造諸緣，興起善法無放逸行，去離世事不處俗法，所可演說流佈十方，親侍禮拜諸佛世尊，所施清凈舍貪無慾，心意鮮潔而無垢穢，慧無邊際眼視通達，三礙六塵永已消盡，是謂菩薩法之瓔珞。

「菩薩復當發弘誓心，莊嚴瓔珞智度無極，隨其本器而與授法，如所聞慧便能建立，應如斯行則不退轉，執意堅牢追從善友。所行言教終不虛妄，念常恭恪不違經業，心習深智受而不失，常專

一心念不錯亂，了病深淺后乃投藥，意樂忍辱行步審諦。所施財物亦無適莫，其意清密而無煩憒，學習根本心不流馳。人慾聞法，尋常指示令知要道，設見困厄不自濟者，便能惠施自致珍寶，加以善本眾妙之行，勸人持戒，所聞智慧成菩薩道。

「假使學人處在梵志，復能建立覺了所生不離忍辱，棄捐家業而修精進，觀達無常因緣之本，于諸憎愛不興二想，所為平等，令眾生類得無所從生法忍。常能憑其無極大哀，漸訓勸導弘誓之法，施於一切使得聞知，志性寂然知無吾我，一心禪思興其智慧，使不斷絕。其所施設不離四恩，救濟危厄使至無為，護身口過不犯三事，建立至真無上之法，意斷意止真如法性，修而不失，是謂，普照！皆是菩薩瓔珞所建。

「複次，普照！菩薩復當思惟校計料度無極，行施修戒和顏忍辱，精進寂靜不失意止。復以聖明一心定意，深察四諦甘露之道，直至無為無復虛偽，是謂智慧之所瓔珞。

「常當一意純淑其心，一切所有施而不吝，開化功勛解空脫門。若在行業訓導垂誡，廣接眾生隨順度之，而有殊勝仁和之德。曉了時宜若干品類，宣其慈心不著苦樂，悲哀一切不避劇難，寤彼眾生應正法教，施心滿世護使成就，瓔珞光明靡不照曜，普愍一切使濟彼岸。正使有人在隱蔽

【現代漢語翻譯】 現代漢語譯本：一心專注不散亂，瞭解病情的深淺之後才用藥，心懷喜悅，忍辱負重，行走審慎。所施捨的財物沒有不合適的，內心清凈細密沒有煩惱，學習根本，心不漂浮。有人想聽佛法，經常指示，使他明白要道。如果看到有人困苦不能自救，便能施捨，使他獲得珍寶，再加上善的根本和各種微妙的修行，勸人持戒，所聽聞的智慧成就菩薩道。

『假如修行人在梵志（Brahmin，印度教祭司）中，又能建立覺悟，所生之處不離忍辱，拋棄家業而修習精進，觀察通達無常因緣的根本，對於憎恨和喜愛不產生兩種想法，所作所為平等，使眾生得到無所從來生的法忍。常常憑藉其無極的大悲，逐漸訓誡勸導弘揚誓願的佛法，施予一切眾生使他們能夠聽聞知曉，心性寂靜知道沒有我，一心禪思興起智慧，使之不斷絕。其所施設不離四恩（父母恩、眾生恩、國王恩、三寶恩），救濟危難使他們到達無為的境界，保護身口意不犯三種惡業，建立至真無上的佛法，意念斷絕意念停止，達到真如法性，修習而不失去，這就是普照！都是菩薩用瓔珞所建立的。』

『再次，普照（Puzhao，菩薩名）！菩薩又應當思惟校量計算度量無極，實行佈施，修持戒律，和顏悅色，忍辱負重，精進修行，寂靜安寧，不失去意念的止息。又以聖明的智慧一心專注，深入觀察四諦（苦、集、滅、道）甘露之道，直至無為的境界沒有虛假，這就是智慧的瓔珞。』

『常常應當一心純正善良其心，一切所有都施捨而不吝嗇，開化功德，解脫空性的法門。如果在行業中訓導垂誡，廣泛接引眾生隨順度化他們，具有殊勝仁慈祥和的德行。明白時機宜於若干品類，宣揚其慈悲之心不執著于苦樂，悲憫一切不迴避艱難困苦，覺悟那些眾生應以正法教導，施捨心充滿世間，護持使他們成就，瓔珞的光明沒有不照耀的，普遍憐憫一切使他們到達彼岸。即使有人在隱蔽之處』

【English Translation】 English version: With a focused and unwavering mind, administer medicine only after understanding the depth and severity of the illness. Embrace joy, endure hardship, and walk with careful consideration. Give generously without discrimination, maintain a pure and meticulous heart free from vexation, learn the fundamentals, and keep the mind from wandering. When people desire to hear the Dharma, consistently guide them, enabling them to understand the essential path. If you see someone in distress unable to help themselves, be generous, enabling them to acquire treasures. Furthermore, add the roots of goodness and various subtle practices, encourage people to uphold the precepts, and let the wisdom gained lead to the path of a Bodhisattva.

'Suppose a practitioner is among the Brahmins (Brahmin, Hindu priests), and is able to establish enlightenment, never departing from forbearance in all that arises, abandoning family affairs to cultivate diligence, observing and understanding the root of impermanent conditions, not giving rise to dualistic thoughts of hatred and love, acting with equality, enabling sentient beings to attain the Dharma-acceptance of non-origination. Constantly relying on boundless great compassion, gradually instructing and guiding the Dharma of vows, bestowing it upon all so they may hear and understand, with a tranquil nature knowing there is no self, focusing the mind in meditation to generate wisdom, ensuring it never ceases. Their actions of giving are inseparable from the Four Kinds of Kindness (kindness of parents, kindness of sentient beings, kindness of the king, kindness of the Three Jewels), rescuing those in danger and leading them to the state of non-action, guarding against transgressions of body, speech, and mind, establishing the supreme and unsurpassed Dharma, with the intention to cut off and cease thoughts, reaching the true suchness of Dharma-nature, cultivating without losing it. This is called Universal Illumination! All of this is established by the Bodhisattva's necklace.'

'Furthermore, Puzhao (Puzhao, name of a Bodhisattva)! The Bodhisattva should also contemplate, measure, calculate, and consider the immeasurable, practicing giving, upholding precepts, being kind and patient, cultivating diligence, being tranquil and serene, and not losing the cessation of intention. Moreover, with sacred wisdom, focus the mind intently, deeply observing the Four Noble Truths (suffering, accumulation, cessation, path), the nectar-like path, until reaching the state of non-action without falsehood. This is the necklace of wisdom.'

'One should always be single-minded, purely and virtuously cultivating the heart, giving away all possessions without stinginess, opening up the merit of transformation, and the gate of liberation from emptiness. If in the course of one's profession, one instructs and admonishes, broadly receiving sentient beings and guiding them accordingly, possessing the virtues of exceptional kindness and harmony. Understanding the suitability of times and various categories, proclaiming their compassionate heart without attachment to suffering or joy, being compassionate to all without avoiding hardship, awakening those sentient beings who should be taught the correct Dharma, filling the world with the mind of giving, protecting and enabling them to achieve, the light of the necklace shines everywhere, universally pitying all, enabling them to reach the other shore. Even if someone is in a hidden place'

處，消除其闇永使無餘，無畏之力愍育一切，除其老病無放逸行。導師所至靡不從教，所含如海聞施他人，開化塵勞令無妄想。所居之處如華無著，了一切法寂寞清凈，其所演教分別因緣，所造德本習而致之。

「愍世哀苦故訓生類，虛空非實亦非真有，解知世法如泡如幻，眾生不寤習而不捨。雖處居家能離生難，道眼清凈亦如蓮華，神德巍巍不可稱計，正使世界眾生之類，咸共嗟嘆莫知其原。」

是時，世尊重告普照：「夫坐道行解無去來，若見去來則有想著，分別罪福亦無起滅，斯皆自然空無所有。相住無主而無本末，亦無愿求而可獲者，能自校計如此之法，是謂菩薩趣于聖道。

「復當分別三世之法，解知無二、無我、無人，及諸境界虛無所有。若見有來，則是報應緣起之法，無起無滅乃應道教。計聲有音，音無形像，分別文字斯皆無實，一切明達靡不通暢。

「菩薩瓔珞，真實無虛亦無掛礙，除去陰蓋悉無所有。若建所施在在所欲，設不有建斯應施度，心懷謹慎棄眾不可。持此心者，乃應戒律，達了諸法自然無住亦無本際，勤修思惟建立處所，精進禪思攝身口意，慧明自曜去眾穢行，乃應智慧。

「普照！復知神通所及得其報應，以其天眼便得徹視，皆由修奉施行禁戒，恒順

【現代漢語翻譯】 現代漢語譯本： 處在（佛的）境界，消除那裡的黑暗，永遠使其沒有剩餘，以無畏的力量憐憫養育一切眾生，去除他們的衰老和疾病，沒有放逸的行為。導師所到的地方沒有不遵從教誨的，所包含的（智慧）如大海般，聽聞后施予他人，開化塵世的勞苦，使他們沒有虛妄的念想。所居住的地方像蓮花一樣沒有執著，瞭解一切法都是寂靜清凈的，他所演說的教義分別闡述因緣，所造的德行根本在於學習並實踐它。 因為憐憫世間的哀傷和痛苦，所以教導眾生，虛空不是真實的，也不是真正存在的，瞭解世間的法則如同水泡和幻影，眾生沒有覺悟，所以不斷地學習而不捨棄。即使身處居家，也能遠離生的苦難，道眼清凈如同蓮花，神聖的德行巍峨高大不可稱量，即使整個世界所有的眾生，都一起讚歎，也無法知道它的根源。 這時，世尊再次告訴普照（Pu Zhao，菩薩名）菩薩：『所謂坐道修行，理解是沒有來去的，如果看到有來去，那就是有了執著和念想，分別罪和福也沒有產生和滅亡，這些都是自然而然的，空無所有的。相貌的停留沒有主宰，也沒有開始和結束，也沒有願望和追求是可以獲得的，能夠自己衡量和估計這樣的法則，這才是菩薩趨向于聖道的行為。』 『還要進一步分別過去、現在、未來三世的法則，理解它們沒有二元性，沒有自我，沒有人，以及所有的境界都是虛無所有的。如果看到有來，那就是報應緣起的法則，沒有產生沒有滅亡，才符合佛陀的教導。認為聲音有音響，音響沒有形狀和形象，分別文字，這些都是沒有真實的，一切都能明白通達，沒有不通暢的。』 『菩薩的瓔珞，是真實不虛假的，也沒有任何掛礙，除去五陰的遮蓋，一切都是空無所有的。如果建立所施捨的，就在所有想要的地方（施捨），即使沒有建立（形式），也應該用施捨來度化眾生，心中懷著謹慎，捨棄眾生是不可取的。持有這種心的人，才符合戒律，通達瞭解諸法自然而然，沒有停留，也沒有根本的邊際，勤奮地修習思惟，建立處所，精進地禪定思惟，攝持身口意，智慧光明自然照耀，去除各種污穢的行為，才符合智慧。』 『普照（Pu Zhao）！還要知道神通所能達到的地方，以及得到的報應，憑藉天眼就能徹底地看清楚，這些都是由於修行奉行禁戒，始終順從（正法）。』

【English Translation】 English version: Being in (Buddha's) realm, eliminating the darkness there, forever making it without remainder, with the power of fearlessness, having compassion and nurturing all beings, removing their old age and sickness, without negligent conduct. Wherever the guide arrives, there is no one who does not follow the teachings, what is contained (wisdom) is like the sea, after hearing, giving to others, enlightening the toil of the dusty world, causing them to have no deluded thoughts. The place where one dwells is like a lotus without attachment, understanding that all dharmas are tranquil and pure, the teachings he expounds separately explain the causes and conditions, the roots of virtue created lie in learning and practicing it. Because of compassion for the sorrow and suffering of the world, therefore teaching sentient beings, emptiness is not real, nor is it truly existent, understanding the laws of the world are like bubbles and illusions, sentient beings are not awakened, so they continue to learn without abandoning. Even though living at home, one can be far from the suffering of birth, the eye of the path is pure like a lotus, divine virtue is majestic and immeasurable, even if all the beings in the entire world, all praise together, they cannot know its origin. At this time, the World Honored One again told Bodhisattva Pu Zhao (Pu Zhao, name of a Bodhisattva): 'So-called sitting in the path and practicing, understanding has no coming and going, if you see coming and going, then there are attachments and thoughts, distinguishing sin and blessing also has no arising and ceasing, these are all natural, empty and without anything. The abiding of appearances has no master, and has no beginning and end, and there are no wishes and pursuits that can be obtained, being able to measure and estimate such laws, this is what Bodhisattvas do when they are heading towards the holy path.' 'Furthermore, one should distinguish the laws of the three times of past, present, and future, understanding that they have no duality, no self, no person, and all realms are empty and without anything. If you see coming, then that is the law of karmic retribution arising, no arising and no ceasing, then it is in accordance with the Buddha's teachings. Thinking that sound has a tone, tone has no shape and image, distinguishing words, these are all without reality, everything can be understood and penetrated, there is nothing that is not unobstructed.' 'The Bodhisattva's necklace is real and not false, and has no hindrance, removing the cover of the five skandhas, everything is empty and without anything. If you establish what is given, then give in all the places you want, even if you do not establish (a form), you should use giving to liberate sentient beings, holding caution in your heart, abandoning sentient beings is not advisable. Those who hold this mind are in accordance with the precepts, understanding that all dharmas are natural, without abiding, and without a fundamental boundary, diligently practicing contemplation, establishing a place, diligently practicing meditation and contemplation, restraining body, speech, and mind, the light of wisdom naturally shines, removing all defiled actions, is in accordance with wisdom.' 'Pu Zhao (Pu Zhao)! You should also know the places that supernatural powers can reach, and the karmic retribution obtained, with the heavenly eye, you can see through completely, these are all due to practicing and observing the precepts, always complying with (the Dharma).'

正見無所毀犯。修法瓔珞致天耳聽，念行勸助因發道意，或覆成就識念神通，憶過去世皆悉自然，為生類故積功累德。每自克責不及彼證，懷來神通變化無極，舍諸識著思惟禪定平等無二，斯解因緣報應之果。以慧神通消滅眾垢，因其三昧究暢聖法而不二入，盡諸有漏不失道意使人修德，加慕世俗佈施之德，雖有施恩不望其報，令無數人喜樂務法。能知一切靡不通暢，能使奉行菩薩之法，皆由精進不興懈怠，慈愍護彼一切成就。用眾生故不惜身命，不貪己身珍寶之貨，所生之處因奉道義，前人所求亦無疑難，聞慧信施不有猶豫，所行言教悉共信用。

「如來至真無所掛礙，所行寂靜亦無放逸，堅固忍辱而樂閑居，復化眾生自責不及，禪思脫門正受不亂，恒游神通以自娛樂，復以無極光明之勛，適時隨宜分別一切章句義理，消滅諸患無所藏匿，恒常一心開道聖慧，示無數人報應之果。眾德具足，以勇猛力不為所侵，解了三世都無所有，去來今事無有增損，然後乃應智度無極。以能佈施自發道意，欲使眾生一切普安，自散諸結不患己身。若人杖捶悉以能忍，亦化他人令行忍辱，具眾德本加以專心，修諸佛教勸諸生類出家學道。自觀惡露萬物不凈，輒厭惡趣功勛究竟。所行善業其心悅豫，智慧深達而不懷恨，篤信禁戒

【現代漢語翻譯】 現代漢語譯本 正見不會破壞或侵犯任何事物。修習佛法，如以瓔珞莊嚴自身，能獲得天耳通，聽聞遙遠之聲。通過唸誦、修行和勸導幫助他人，發起對佛道的嚮往之心。或者成就識別念頭和神通的能力，自然而然地回憶起過去世的經歷。爲了眾生的利益，積累功德。常常自我反省，覺得自己還未達到那種境界。心中懷有神通變化，無邊無際。捨棄對各種意識的執著，思惟禪定，達到平等不二的境界。這樣就能理解因緣果報的道理。用智慧神通來消除各種煩惱和污垢。通過禪定，深入瞭解聖法，達到不二法門。斷盡一切有漏之法，不失去對佛道的嚮往之心，使人們修習德行，更加仰慕世俗的佈施之德。即使施恩於人，也不期望得到回報，使無數人歡喜快樂地致力於佛法。能夠了解一切事物，沒有不通達的。能夠使人奉行菩薩的法門，都是因為精進而不懈怠，以慈悲之心憐憫和保護一切眾生，使他們成就。爲了眾生的利益，不吝惜自己的生命，不貪戀自己的身體和珍寶財物。所生之處，都因為奉行佛道正義。對於前來求助的人，也不會有任何懷疑和為難。聽聞佛法、智慧、信心和佈施，不會有任何猶豫。所說的話和教誨，大家都共同信任。 如來至真至善，沒有任何掛礙。所行之處寂靜無聲，也沒有任何放逸。以堅固的忍辱之心安於閑居。又教化眾生，自我反省，覺得自己還未達到那種境界。禪思入定，正受不亂。經常運用神通來娛樂自己。又以無邊無際的光明功德，適時適宜地分別一切章句義理，消除各種煩惱，沒有任何隱藏。恒常一心，開啟通往聖慧的道路，向無數人展示因果報應的道理。具備各種德行，以勇猛的力量不被外物所侵擾，瞭解過去、現在、未來三世的一切都無所有，過去、現在、未來的事情都沒有增減，然後才能達到智慧的最高境界。以能佈施的善行，自發對佛道的嚮往之心，希望使一切眾生普遍安樂，自己解脫各種煩惱，不為自身擔憂。如果有人用棍杖捶打，都能忍受，也教化他人修行忍辱，具備各種德行的根本，加上專心致志，修習各種佛教，勸導各種眾生出家學道。觀察自身充滿惡臭和污穢，認識到萬物都是不潔凈的，從而厭惡惡趣，最終完成功德。所做的善業，內心喜悅，智慧深邃通達而不懷恨，篤信禁戒。

【English Translation】 English version Right View does not destroy or violate anything. Cultivating the Dharma, like adorning oneself with a necklace, can attain the divine ear, hearing distant sounds. Through recitation, practice, and encouraging others, one can inspire aspiration for the path of enlightenment. Or, one can achieve the ability to recognize thoughts and supernatural powers, naturally recalling past lives. For the benefit of sentient beings, accumulate merit and virtue. Constantly reflect on oneself, feeling that one has not yet reached that state. Cherish supernatural transformations in the heart, boundless and limitless. Abandon attachment to various consciousnesses, contemplate meditation, and attain a state of equality and non-duality. In this way, one can understand the principle of cause and effect. Use wisdom and supernatural powers to eliminate various afflictions and defilements. Through samadhi, deeply understand the sacred Dharma, reaching the gate of non-duality. Exhaust all defiled dharmas, without losing aspiration for the path of enlightenment, enabling people to cultivate virtue, and further admire the virtue of worldly generosity. Even when bestowing kindness on others, do not expect any reward in return, enabling countless people to joyfully devote themselves to the Dharma. Able to understand all things, without being obstructed in any way. Able to enable people to practice the Bodhisattva's path, all because of diligence and without laziness, with compassion and protecting all sentient beings, enabling them to achieve. For the benefit of sentient beings, do not spare one's own life, do not covet one's own body and precious possessions. In every place of birth, it is because of upholding the righteousness of the Dharma. For those who come seeking help, there will be no doubt or difficulty. Hearing the Dharma, wisdom, faith, and generosity, there will be no hesitation. The words and teachings spoken are all trusted by everyone. The Tathagata (如來) [Thus Come One] is perfectly true and good, without any hindrance. The places he goes are silent and peaceful, without any negligence. With steadfast patience, he dwells in seclusion. He also transforms sentient beings, reflecting on himself, feeling that he has not yet reached that state. Meditating in samadhi, the correct reception is not disturbed. He constantly uses supernatural powers to entertain himself. He also uses the boundless merits of light to appropriately and suitably distinguish all the meanings and principles of the verses, eliminating various afflictions, without any concealment. Constantly with one mind, he opens the path to sacred wisdom, showing countless people the principle of cause and effect. Possessing all virtues, with courageous strength, he is not invaded by external things, understanding that everything in the past, present, and future three times is empty, there is no increase or decrease in the past, present, and future events, and then one can reach the highest state of wisdom. With the good deed of being able to give generously, one spontaneously aspires to the path of enlightenment, hoping to make all sentient beings universally peaceful, freeing oneself from various afflictions, without worrying about oneself. If someone beats with a stick, one can endure it, and also transform others to practice patience, possessing the root of all virtues, plus concentration, practicing all the Buddha's teachings, and encouraging all sentient beings to leave home and study the Dharma. Observing oneself full of foul odors and filth, recognizing that all things are impure, thereby detesting evil destinies, and ultimately completing merit. The good deeds done are joyful in the heart, wisdom is profound and penetrating without resentment, and there is firm belief in precepts and prohibitions.

自致善德。復以和心慚愧不惑，常御神志不執粗獷，思惟地獄湯火痛苦，嘆天受福無極之樂，寂然無憂無復貪慾。有所惠施自去三想，心不猗內不受外塵，修行道法眾望休息，分別智慧自悟其心，空無想愿建立脫門，除去顛倒無所傷害，是謂普照！菩薩瓔珞心無所著。

「其意平等空無不遍，不懷妄想，佈施以備，調意安庠。為人說法不離空義，慈哀一切行不漏失。觀其眾生所受法識，知其志性而開化之。在所游處導為一切，遵修聖明而現道義。無極大哀開度餘人，亦以善權方便之力，入諸外道異學之中，隨彼法則順從祠祀，觀其志趣使得度脫，令諸梵志興福無量。或在惡部盜賊之中，將導牽致而顯其行，緣此化度無數眾生，于往古世功德已備，見皆喜悅莫不恭恪，為雨甘露道法之味，除去眾生瞋恨之結。若復前人以若干惱而來犯之，不以厭患，而為頒示寂然之法，知其所興非真非實。

「如是，普照！菩薩所修心意瓔珞，而游其中常樂於此，不見所樂樂無所樂，以真法性而娛樂之。明知眾生根本所趣，救濟使度無眾塵勞，危害之患永使無餘。執御其心平等如空，分別四大所興起滅，欲化眾生而訓誨之。所說真正無有憎愛，降棄一切邪見之心，堅心瓔珞堅固之幢。若干法品而與共戰，猶如勇猛大軍之將，

【現代漢語翻譯】 現代漢語譯本 自行成就善德。又以平和的心懷慚愧而不迷惑，時常駕馭精神意志而不固執于粗俗狂野，思索地獄中湯鑊火燒的痛苦，讚歎天界承受福報無有窮盡的快樂，內心寂靜無憂，不再有貪婪慾望。有所施捨時，自然去除三種執念（三想），內心不依賴於自身，也不受外界塵埃的干擾，修行佛法，成為大眾期望的歸宿，以分別智慧自我覺悟內心，通過空、無相、無愿建立解脫之門，去除顛倒妄想，不傷害任何眾生，這就是所謂的普照！菩薩的瓔珞之心沒有任何執著。

『他的心意平等、空性、無所不遍，不懷有虛妄的念頭，佈施以作準備，調伏心意使其安定祥和。為他人說法時不離開空性的道理，慈悲憐憫一切眾生，所行之事沒有遺漏缺失。觀察眾生所接受的佛法知識，瞭解他們的志向和本性，從而開導教化他們。無論身在何處，都引導一切眾生，遵循修習聖明的教誨，展現佛法的真諦。以無上的大慈悲心開導救度他人，也用善巧方便的力量，進入各種外道和異端學說之中，隨順他們的法則，順從他們的祭祀，觀察他們的志向和興趣，使他們得以解脫，使那些婆羅門修行者獲得無量的福報。或者身處邪惡的群體、盜賊之中，引導牽引他們，從而彰顯佛法的修行，因此教化救度了無數眾生，在過去久遠的時劫里功德已經完備，（眾生）見到（菩薩）都歡喜悅服，沒有誰不恭敬順從，為他們降下甘露般的佛法滋味，去除眾生嗔恨的結縛。如果有人用各種惱人的方式來侵犯他，他也不會厭煩，而是為他們宣說寂靜涅槃的佛法，知道他們所執著的並非真實。』

『像這樣，普照！菩薩所修習的心意瓔珞，而安住在其中，常常樂於此境，不見有所樂，樂而無所樂，以真實的法性而娛樂自身。明白知曉眾生根本的趨向，救濟他們使之解脫，沒有各種塵世的勞苦，使危害的禍患永遠不再存在。執掌駕馭自己的心，使其平等如虛空，分別觀察四大假合之身所產生的生滅變化，想要教化眾生而訓導教誨他們。所說的話語真正不虛，沒有憎恨和喜愛，降伏捨棄一切邪見之心，以堅定的心意作為瓔珞，以堅固的信念作為旗幟。與各種不同的法門品類共同作戰，猶如勇猛的大軍將領。』

【English Translation】 English version He achieves good virtues by himself. Moreover, with a harmonious mind, he is ashamed, conscientious and not confused. He constantly controls his spirit and will, not clinging to crudeness and wildness. He contemplates the pain of boiling water and fire in hell, and praises the boundless joy of receiving blessings in heaven. He is serene, without worry, and without greed. When giving alms, he naturally eliminates the three thoughts (three attachments). His mind does not rely on itself, nor is it affected by external dust. He cultivates the Dharma, becoming the hope of the masses. With discerning wisdom, he awakens his own mind. Through emptiness, signlessness, and wishlessness, he establishes the gate of liberation, removing inverted thoughts and harming no beings. This is called Universal Illumination! The Bodhisattva's necklace-like mind has no attachments.

'His intention is equal, empty, and all-pervading, without harboring false thoughts. He gives alms in preparation, taming his mind to be peaceful and serene. When explaining the Dharma to others, he does not deviate from the meaning of emptiness. He is compassionate to all beings, and his actions are without omission or deficiency. He observes the Dharma knowledge received by beings, understands their aspirations and nature, and then guides and teaches them. Wherever he is, he guides all beings, following and practicing the teachings of the sages, and manifesting the truth of the Dharma. With supreme great compassion, he guides and saves others, and also uses skillful means to enter various heretical and heterodox teachings, following their rules, complying with their sacrifices, observing their aspirations and interests, so that they can be liberated, enabling those Brahmins to accumulate immeasurable blessings. Or, being in evil groups, among thieves, he guides and leads them, thereby manifesting the practice of the Dharma, thus teaching and saving countless beings. In the past, long ages ago, his merits have been perfected. Seeing (the Bodhisattva), they are all joyful and pleased, and none are not respectful and obedient, raining down the taste of nectar-like Dharma for them, removing the knots of hatred in beings. If someone offends him with various annoying ways, he will not be annoyed, but will proclaim to them the Dharma of serene Nirvana, knowing that what they cling to is not real.'

'Like this, Universal Illumination! The Bodhisattva cultivates the necklace-like mind, and dwells in it, always delighting in this state, not seeing what is delighted in, delighting without delighting, entertaining himself with the true Dharma nature. Clearly knowing the fundamental tendencies of beings, he saves them and liberates them, without various worldly sufferings, so that the calamities of harm will never exist again. He controls and governs his mind, making it equal like space, separately observing the arising and ceasing changes produced by the aggregation of the four great elements, wanting to teach and instruct beings. What he says is truly not false, without hatred or love, subduing and abandoning all heretical views, with a firm mind as a necklace, with a firm belief as a banner. Fighting together with various different Dharma categories, like a brave general of a great army.'

降伏外敵使入法律。若入習俗施設法教，施便受報持戒生天，所造之德皆有報應，以此濟之令至無為。夫為菩薩自順瓔珞，心初未曾隨惡友語，然後乃全大士之行。意懷清白終無吾我，持心如山行無缺漏，智遍一切猶月初照。若在大眾無能及者，是謂，普照！菩薩瓔珞周滿一切。

「覺了虛寂空無所有，所生之處恒見光明，所聞輒解至成佛道，常念頒宣根門之要，自建立業無所侵害，睹見本性自然起滅，過世八法無所掛礙，身口心意未曾有欺。復以權慧救濟眾生，窮厄之士令其飽足，持心如地不犯三過，日進其道不行放逸，逮不退轉牢固之心，不起法忍而現在前。十力不畏覺道正觀，捐棄吾我及人壽命，分別思惟有無之法，感動變化無量佛國，斯由神通而得自在。菩薩所宣言辭瓔珞，超越諸見無復希望，心向正道亦無顛倒，辯才無礙而無留滯，周旋往返不生想著，蠲除一切諸縛結使，憍慢自大永滅無餘。其聲音響如師子吼，亦如雷震無不聞聲，永立究竟乃至滅度，發於無極瓔珞之云，演法雷吼法鼓電光。雨解脫味宣七覺意，念法清凈不離三寶，心如明月亦無玷汙，通達往來不除正業，具足眾相殊勝之法，是謂，普照！菩薩瓔珞而無窮盡。上中下善中間通利，懷來照曜不失禁戒，過去當來諸恒沙聖，靡不嗟嘆斯菩

【現代漢語翻譯】 現代漢語譯本 降伏外道，使他們遵從佛法。如果他們遵循世俗習俗，就為他們施設教法，讓他們佈施就能得到福報，持戒就能昇天。他們所造的功德都會有相應的報應，用這些方法來救濟他們，使他們最終達到無為的境界。作為菩薩，應當自然地順應瓔珞（指菩薩的莊嚴），內心從不聽從惡友的言語，這樣才能完全成就大士的德行。心懷清凈，始終沒有我執，保持心如山般堅定，行為沒有缺失和疏漏，智慧遍及一切，如同明月照耀。如果在眾人之中沒有人能比得上，這就叫做『普照』！菩薩的瓔珞周遍圓滿一切。

『覺悟到一切都是虛幻寂靜，空無所有，所生之處恒常見到光明，所聽聞的都能理解，直至成就佛道，常常思念並宣揚六根（根門）的重要，自己建立事業而沒有受到任何侵害，親眼見到本性的自然生起和滅亡，超越世間的八法（利、衰、毀、譽、稱、譏、苦、樂）而沒有掛礙，身口意沒有欺騙。再用權巧和智慧來救濟眾生，使貧困的人得到飽足，保持心如大地般穩定，不犯三種過失（貪、嗔、癡），每天精進修行，不放逸，達到不退轉的牢固之心，不生起法忍（對佛法的忍耐）而法忍自然顯現。具備十力（佛的十種力量）而不畏懼，覺悟到正道和正確的觀察，捐棄我執以及對人壽命的執著，分別思惟有和無的法則，感動和變化無量佛國，這是由於神通而得到的自在。菩薩所宣說的言辭瓔珞，超越各種見解而沒有希望，心向正道也沒有顛倒，辯才無礙而沒有滯留，周旋往返不產生執著，消除一切束縛和煩惱，驕慢自大永遠滅除乾淨。他們的聲音如同獅子吼，也像雷霆震動，沒有聽不到的，永遠安立於究竟的境界直至滅度，從無極之處發出瓔珞般的雲彩，演說佛法的雷鳴，敲響佛法的鼓聲，閃耀佛法的電光。降下解脫的甘露，宣揚七覺支（七種覺悟的因素），憶念佛法清凈而不離開三寶（佛、法、僧），心如明月般清澈沒有沾染，通達往來而不捨棄正業，具足各種殊勝的相好，這就叫做『普照』！菩薩的瓔珞是無窮無盡的。上中下善，中間通達順利，懷著光明照耀而不失去禁戒，過去、現在、未來無數的聖者，沒有不讚嘆這些菩薩的。』

【English Translation】 English version Subduing external enemies, making them enter the law. If they enter customs and practices, establish teachings for them, so that giving brings rewards, and upholding precepts leads to rebirth in heaven. The merits they create will have corresponding rewards, using these methods to help them, leading them to the state of non-action (Wuwei). As a Bodhisattva, one should naturally accord with the adornments (瓔珞, Yīngluò, ornaments, referring to the Bodhisattva's virtues), never in one's heart listening to the words of evil friends, and then one can fully accomplish the conduct of a great being. Cherishing purity in the heart, never having ego, holding the mind like a mountain, acting without deficiency or omission, wisdom pervading everything, like the moon shining. If among the multitude there is no one who can match, this is called 'Universal Illumination'! The Bodhisattva's adornments are complete and perfect in everything.

'Realizing that everything is illusory and still, empty and without substance, constantly seeing light in the places where one is born, understanding everything that is heard, until achieving Buddhahood, constantly contemplating and proclaiming the importance of the six senses (根門, Gēnmén, sense organs), establishing one's own karma without being harmed, witnessing the natural arising and ceasing of one's own nature, transcending the eight worldly conditions (利、衰、毀、譽、稱、譏、苦、樂, Lì, shuāi, huǐ, yù, chēng, jī, kǔ, lè, gain, loss, defamation, praise, fame, ridicule, suffering, and pleasure) without attachment, body, speech, and mind without deception. Further using skillful means and wisdom to save sentient beings, satisfying the poor and distressed, holding the mind like the earth, not committing the three faults (貪、嗔、癡, Tān, chēn, chī, greed, hatred, and delusion), advancing daily on the path without being lax, attaining the unwavering and firm mind of non-retrogression, not arising the patience with the Dharma (法忍, Fǎrěn, acceptance of the Dharma) but it naturally appearing. Possessing the ten powers (十力, Shílì, the ten powers of a Buddha) without fear, realizing the right path and correct observation, abandoning ego and attachment to the lifespan of others, distinguishing and contemplating the laws of existence and non-existence, moving and transforming countless Buddha lands, this is due to the freedom obtained through supernatural powers. The words and adornments proclaimed by the Bodhisattva, transcending all views without hope, the mind directed towards the right path without inversion, eloquence unhindered without stagnation, circulating back and forth without generating attachment, eliminating all bonds and afflictions, arrogance and pride forever extinguished without remainder. Their sound is like a lion's roar, also like thunder, none who do not hear, forever established in the ultimate state until extinction, emanating from the limitless adornment-like clouds, expounding the thunder of the Dharma, sounding the drum of the Dharma, flashing the lightning of the Dharma. Raining the nectar of liberation, proclaiming the seven factors of enlightenment (七覺支, Qī jué zhī, seven factors of awakening), remembering the purity of the Dharma without leaving the Three Jewels (三寶, Sānbǎo, Buddha, Dharma, Sangha), the mind like a clear moon without defilement, understanding coming and going without abandoning right action, possessing all kinds of excellent characteristics, this is called 'Universal Illumination'! The Bodhisattva's adornments are endless. Superior, middle, and inferior goodness, the middle is unobstructed and smooth, cherishing light and illumination without losing precepts, past, present, and future countless sages, none who do not praise these Bodhisattvas.'

薩德。如是，普照！賢聖道品妙法之藏，珍寶之門而不可盡。」

菩薩瓔珞經識定品第二

爾時，座上有寶王菩薩，即從坐起長跪叉手，前白佛言：「唯然，世尊！菩薩所習意識瓔珞，多所開寤靡不蒙度，如今十方恒沙如來，及去來今諸滅度者，云何修學瓔珞戒品，使至彼岸，令眾生類普聞香薰？」

爾時，世尊告寶王曰：「諦聽諦聽！善思念之！吾今為汝敷演其義。菩薩習行戒品瓔珞，功德香薰自瓔珞身。」

寶王對曰：「愿樂欲聞。」

世尊告曰：「奉遵道法，乃修戒定解脫之慧，勸眾生類篤信于戒，愿其志性各充所愿，曉了隨宜不失本誓，兼除一切愚惑之心。嚴凈道場具眾品宜，不以粗獷使經其心，志常慕及一生補處。總持正法深遠之藏，意恒遊戲百千三昧，感動變化無以為喻，一切萬物悉皆無常，難得之寶不可恃怙。行權方便而無所住，眾生心惑不解正道，心著吾我不明無常。

「菩薩誓心為分別說，了一切空虛而不真，雖崇大道不捨二乘，所游之剎莫不蒙慶，轉加精進倍行道業，于諸經法去其妄想。菩薩法要不離十地，以次上位不越其敘，加以智慧消眾塵勞，不及道者自致道門。恒念克責意自念言：『施為是誰？受者何人？』如觀財寶皆無有主，設有毀辱當自製意，

【現代漢語翻譯】 現代漢語譯本：薩德。正是這樣，普照一切！賢聖道品（指通往賢聖之道的各種修行方法）是微妙佛法的寶藏，是珍寶之門，取之不盡，用之不竭。

菩薩瓔珞經 識定品 第二

當時，座中有一位寶王菩薩（指一位名為寶王的菩薩），他從座位上起身，長跪合掌，向前對佛說：『世尊，菩薩所修習的意識瓔珞（指菩薩用以莊嚴其心的各種修行），能夠開悟眾多眾生，使他們都得到解脫。如今十方世界恒河沙數般的如來，以及過去、現在、未來諸位已經涅槃的佛，他們是如何修學瓔珞戒品（指菩薩戒的各種品類），才能到達彼岸（指涅槃），使眾生普遍聞到戒香的薰染呢？』

這時，世尊告訴寶王菩薩說：『仔細聽，仔細聽！好好思考！我現在為你詳細解說其中的含義。菩薩修習戒品瓔珞，功德的香氣自然會莊嚴自身。』

寶王菩薩回答說：『我非常樂意聽聞。』

世尊告訴他說：『奉行並遵循佛法，才能修習戒、定、解脫的智慧，勸導眾生堅信戒律，愿他們的志向和本性各自滿足所愿，明白事理，不違背最初的誓願，同時消除一切愚癡迷惑之心。莊嚴清凈道場，具備各種適宜的物品，不以粗俗的心態對待。心志常常仰慕一生補處菩薩（指下一產生佛的菩薩）。總持正法深遠奧妙的寶藏，心意常常在百千種三昧（指禪定）中游樂，所產生的感動和變化無法比喻，明白一切萬物都是無常的，難以得到的珍寶也不可依賴。運用權巧方便而不執著于任何事物，眾生的心被迷惑，不理解正確的道理，心執著于自我，不明白無常的真理。

菩薩發誓要為眾生分別解說，明白一切都是空虛而不真實的。雖然崇尚大道，但不捨棄聲聞乘和緣覺乘（二乘），所遊歷的佛土沒有不蒙受慶賀的，更加精進地修行道業，對於各種經法去除妄想。菩薩修行的法要不離開十地（指菩薩修行的十個階段），按照次第提升，不超越其順序，用智慧消除各種塵世的煩惱，沒有達到道的眾生，自己走向通往道的門徑。常常反省克制自己，心中默唸：『施捨的行為是誰在做？接受施捨的又是誰？』如同看待財寶，明白它們都沒有主人。即使受到譭謗侮辱，也應當控制自己的情緒。

【English Translation】 English version: Sādhu. So it is, illuminating all! The treasury of the Noble Path (referring to various practices leading to the path of the noble and virtuous), the gate of treasures, is inexhaustible.

The Bodhisattva's Garland Sutra, Chapter on Discernment

At that time, there was a Bodhisattva named Treasure King in the assembly. He rose from his seat, knelt with his palms together, and said to the Buddha: 'World Honored One, the garland of consciousness (referring to various practices used by Bodhisattvas to adorn their minds) that Bodhisattvas cultivate can awaken many beings and liberate them all. Now, how do the Tathagatas, as numerous as the sands of the Ganges in the ten directions, and the Buddhas of the past, present, and future who have already attained Nirvana, cultivate the garland of precepts (referring to the various categories of Bodhisattva precepts) to reach the other shore (referring to Nirvana) and enable all beings to universally smell the fragrance of the precepts?'

Then, the World Honored One said to Treasure King Bodhisattva: 'Listen carefully, listen carefully! Think well! I will now explain the meaning to you in detail. When Bodhisattvas cultivate the garland of precepts, the fragrance of merit naturally adorns their bodies.'

Treasure King Bodhisattva replied: 'I am very eager to hear.'

The World Honored One said: 'By honoring and following the Dharma, one can cultivate the wisdom of precepts, concentration, and liberation. Encourage beings to firmly believe in the precepts, and may their aspirations and nature each fulfill their wishes. Understand the principles and do not violate the original vows, while eliminating all ignorance and delusion. Adorn and purify the Bodhimanda (place of enlightenment), possessing all suitable items, and do not treat it with a coarse mind. Constantly admire the Bodhisattva who will attain Buddhahood in the next life (referring to a Bodhisattva who will become a Buddha in their next life). Uphold the profound and mysterious treasury of the true Dharma, and the mind constantly delights in hundreds of thousands of Samadhis (referring to meditative states). The resulting emotions and transformations are beyond comparison, understanding that all things are impermanent, and that rare treasures cannot be relied upon. Use skillful means without attachment to anything. Beings' minds are deluded and do not understand the correct path, clinging to the self and not understanding the truth of impermanence.'

'Bodhisattvas vow to explain and differentiate for beings, understanding that everything is empty and unreal. Although they revere the Great Path, they do not abandon the Sravaka Vehicle and Pratyekabuddha Vehicle (Two Vehicles). The Buddha lands they visit are all blessed with rejoicing, and they diligently cultivate the path, removing delusions from all the sutras. The essential practices of Bodhisattvas do not depart from the Ten Bhumis (referring to the ten stages of Bodhisattva practice), advancing in order without exceeding the sequence, using wisdom to eliminate all worldly afflictions. Those who have not attained the path will themselves find the path. Constantly reflect and restrain oneself, silently thinking: 'Who is performing the act of giving? Who is receiving the giving?' Like viewing treasures, understand that they have no owner. Even if subjected to slander and insult, one should control one's emotions.'

后若受報端正殊妙，所游之處見莫不歡。

「若見貧匱裸形體者，躬自入海致如意珠，語以正法令知返復，以甘露法消竭眾難，念不馳泆。是故，寶王！菩薩道果之所瓔珞，意得自在，復以勇猛大力之教，建立訓導莫不隨順。若行若坐不離十念，心在三尊未曾忽忘，了知地獄苦痛之惱，至心寂靜去塵勞垢，眾惡不犯無能迴轉，應于正理奉修禁法，德光普照皆蒙潤澤。自計所有無所貪吝，施佛眾僧不興想著，或以權慧與王交接，輒能使王捐棄高位，若有人來求索頭目眼耳鼻口，即能惠施不逆人意。」

爾時，座上一切弟子諸菩薩等，聞此功勛瓔珞之德，踴躍歡喜不能自勝，思惟深邃善心生焉，各自興敬僉共供養，散眾名華若干珍寶，一時同聲稱歎其德：「我等宿福而遇善利，乃聞殊妙瓔珞之訓。若當衆生聞斯法教，勸發菩薩識定之要，諸福功勛不可稱量，安住所演諦而不虛。設有菩薩遭遇此識定瓔珞者，觀了諸法解無處所，識定瓔珞，神心澹然，不復貪食樂念為食，所可勸助興致福業。

「吾于昔佛上五百華，建志弘誓自致成佛，道果不朽興隆正法。復以禁戒消除眾垢，救彼眾苦如救頭然，令眾厄難必得濟度。自念往昔入海求寶，遭摩竭魚及水形山，吾為導主入識定瓔珞，尋有善神將示好道，快樂安

【現代漢語翻譯】 后若受報，相貌端正殊妙，所到之處，人們見了沒有不歡喜的。（端正殊妙：相貌端正莊嚴，非常美好。歡：歡喜。）

『如果見到貧窮困苦、衣不蔽體的人，菩薩就親自入海去取如意寶珠（如意珠：能滿足人們願望的寶珠），用正法開導他們，使他們知道回頭改過，用甘露法（甘露法：能滋潤眾生的佛法）消除各種苦難，心中不散亂放逸。因此，寶王（寶王：對菩薩的尊稱）！菩薩的道果是用這些來莊嚴的，心意能夠自在，又用勇猛大力之教，建立訓導，沒有不隨順的。無論是行走還是坐臥，都不離開十念（十念：唸佛、念法、念僧、念戒、念施、念天、念休息、念安般、念身、念死），心中常念三寶，未曾忘記，明瞭地獄的苦痛，至誠寂靜地去除塵勞垢染，不犯各種惡行，沒有能使他改變的，應當按照正理奉行戒律，德行之光普遍照耀，都蒙受潤澤。不吝惜自己所有的一切，佈施給佛和僧眾，心中不執著。或者用權巧智慧與國王交往，就能使國王放棄高位。如果有人來求索頭、目、眼、耳、鼻、口，就能施捨，不違揹人的意願。』

這時，座上的一切弟子和菩薩們，聽了這功勛瓔珞（功勛瓔珞：以功德和勛勞為莊嚴）的功德，踴躍歡喜，不能自已，思惟深奧，善心生起，各自恭敬，共同供養，散佈各種名貴的花和珍寶，一時同聲稱讚其德：『我們宿世有福，才能遇到這樣的善利，聽聞如此殊勝美妙的瓔珞之訓。如果眾生聽聞這種法教，勸發菩薩認識禪定的要領，各種福德功勛不可稱量，安住于所演說的真諦而不虛妄。如果菩薩遇到這種識定瓔珞（識定瓔珞：以認識禪定為莊嚴），觀照諸法，瞭解無處可得，識定瓔珞，神心淡泊，不再貪圖飲食，以法樂為食，所能勸助的，是興致福業。

『我於過去佛前，以五百朵華供養，立下弘大的志願，自己成就佛果，道果不朽，興隆正法。又用禁戒消除各種污垢，救度眾生的痛苦，如同救自己的頭一樣，使眾生的厄難必定得到解脫。我回憶往昔入海求寶，遭遇摩竭魚（摩竭魚：海中大魚）和水形山，我作為嚮導進入識定瓔珞，隨即有善神指示好的道路，快樂安寧。

【English Translation】 Afterwards, if one receives the reward, one's appearance will be upright and exceptionally wonderful, and wherever one goes, all who see one will rejoice. (端正殊妙: duān zhèng shū miào: upright and exceptionally wonderful appearance. 歡: huān: rejoice.)

'If one sees those who are poor, destitute, and unclothed, the Bodhisattva will personally enter the sea to obtain the Mani jewel (如意珠: rú yì zhū: a jewel that fulfills wishes), and will guide them with the Right Dharma, enabling them to know how to turn back and correct their ways. They will use the nectar Dharma (甘露法: gān lù fǎ: the Buddha's teachings that nourish all beings) to eliminate all kinds of suffering, and their minds will not be scattered or unrestrained. Therefore, O Treasure King! (寶王: bǎo wáng: a respectful term for Bodhisattvas), the Bodhisattva's fruit of the Path is adorned with these. Their minds are free and at ease, and they establish teachings of courageous and great strength, guiding and instructing all to follow willingly. Whether walking or sitting, they never leave the ten recollections (十念: shí niàn: recollection of the Buddha, Dharma, Sangha, precepts, generosity, devas, rest, mindfulness of breathing, the body, and death), their minds are constantly mindful of the Three Jewels, never forgetting them. They clearly understand the suffering of hell, sincerely and quietly removing the defilements of dust and labor. They do not commit various evil deeds, and no one can change them. They should follow the Right Reason and uphold the precepts, and the light of their virtue will shine universally, and all will receive its benefits. They are not stingy with anything they own, and when giving to the Buddha and the Sangha, they do not become attached. Or, they may use skillful wisdom to interact with kings, and they can cause kings to renounce their high positions. If someone comes seeking their head, eyes, ears, nose, or mouth, they can give them away, without going against the person's wishes.'

At that time, all the disciples and Bodhisattvas in the assembly, hearing the merits of this garland of accomplishments (功勛瓔珞: gōng xūn yīng luò: adorned with merits and achievements), rejoiced and were unable to contain themselves. They contemplated deeply, and good thoughts arose. Each of them respectfully made offerings, scattering various precious flowers and jewels. At the same time, they praised his virtues, saying: 'We are fortunate in our past lives to encounter such good fortune, and to hear such excellent and wonderful teachings of the garland. If sentient beings hear these teachings, and encourage Bodhisattvas to recognize the essentials of Samadhi, the various merits and accomplishments will be immeasurable. They will abide in the truth that is spoken, and it will not be false. If a Bodhisattva encounters this garland of recognition and Samadhi (識定瓔珞: shí dìng yīng luò: adorned with recognition and Samadhi), they will contemplate all dharmas and understand that there is nowhere to be found. With the garland of recognition and Samadhi, their minds will be serene, and they will no longer crave food, but will take the joy of Dharma as their food. What they can encourage is the flourishing of meritorious deeds.'

'In the past, I offered five hundred flowers to the Buddha, made great vows, and attained Buddhahood myself. The fruit of the Path is imperishable, and the Right Dharma flourishes. I also use precepts to eliminate various defilements, and save beings from suffering as if saving my own head, ensuring that beings are liberated from their calamities. I recall that in the past, when I entered the sea to seek treasure, I encountered Makara fish (摩竭魚: mó jié yú: large fish in the sea) and water-shaped mountains. As a guide, I entered the garland of recognition and Samadhi, and immediately a good spirit showed me the good path, and I was happy and peaceful.'

隱還至本邦。斯由愿誓精進不退，入禪正受無若干想，諸佛世尊之所游堂，勸使眾生生於梵天及無想天，皆是識定瓔珞所致。

「若在人間十方國土，隨俗染化講度世道，復以十善諸道果證，利益眾生令達空慧，宣示一切不違聖教，解知本空都無所造，所殖德本不自為己，皆使獲于道法之果。設法傾沒能為重任，若遭苦惱永無憂戚，亦無妄想識著心者，將養身口使不漏失，以權方便深入生死，為說八解正受之味，建立世俗慕崇佛道。或演一教或若干品，趣引令入在聖賢律，漸漸牽示而滅度之，能令正法住若干劫。有餘眾生，令至無餘寂然泥洹，無生老死受形之患，不依四大地水火風。諸在邪見愚惑之部，示以正見一道之法。

「若在閑處修十二法勤苦之行，燕坐樹下而無所猗，思惟禪法唯空為務，一心靜定而無謬錯。菩薩識定瓔珞之寶，亦不念色有相無相，相自虛寂種好亦爾，分別內外了之為一，三世空寂無去來今，以識定心。復觀五陰性諸衰持入，為從何來、復從何滅？一一分別知為巧偽，非有生滅不興希望。亦復不見有是有非，不因心意得發道教，識興則興識滅則滅，不見相像亦無我想。亦復不著住立處所，內外六塵亦復如是。計挍耳目尚無所有，何況當有見聞之事？此則不然。

「寶王當知

【現代漢語翻譯】 現代漢語譯本：然後隱士回到了自己的國家。這是由於他發願立誓，精進修行永不退轉，進入禪定正受，心中沒有任何雜念，這裡是諸佛世尊遊歷的地方。他勸導眾生往生到梵天和無想天，這些都是依靠識定的瓔珞所成就的。

如果在人間十方國土，隨著世俗的變化而宣講教義，教化世人，又用十善等各種修行方法，使眾生證得果位，利益眾生，使他們通達空性的智慧，宣揚一切教義都不違背佛陀的教誨，瞭解一切事物原本就是空性的，沒有造作，所修的功德不為自己，都使眾生獲得道法之果。即使佛法衰落，也能承擔重任，如果遇到苦惱，永遠沒有憂愁，也沒有妄想和執著的心，保養身口，使之沒有過失，用權巧方便深入生死輪迴，為眾生宣說八解脫的正受之味，建立世俗，使他們仰慕崇敬佛道。或者宣講一種教義，或者宣講若干種教義，引導眾生進入聖賢的戒律，漸漸地引導他們，使他們得到解脫，能夠使正法住世若干劫。使剩餘的眾生，達到無餘涅槃的寂靜境界，沒有生老病死等形體的痛苦，不依賴四大（地、水、火、風）。對於那些處於邪見和愚昧迷惑中的人，向他們展示正見和唯一解脫的道路。

如果在清凈的地方修行十二種苦行，在樹下靜坐而無所依靠，思考禪法，以空性為目標，一心靜定而沒有錯誤。菩薩的識定瓔珞之寶，也不執著於色相的有相或無相，因為色相本身就是虛空寂靜的，各種美好的事物也是如此，分別內外，了知它們是一體的，過去、現在、未來三世都是空寂的，沒有來去。用識定的心，觀察五陰（色、受、想、行、識）的性質，以及各種衰敗的現象，探究它們從哪裡來，又從哪裡滅去？一一分別，知道它們都是虛假的，沒有生滅，不產生希望。也不見有所謂的有或非有，不依靠心意來發起道教，識興起則興起，識滅則滅，不見任何相狀，也沒有我執。也不執著于所居住的地方，內外六塵（色、聲、香、味、觸、法）也是如此。既然連耳目都沒有，又怎麼會有見聞之事呢？這當然是不可能的。

寶王，你應該知道

【English Translation】 English version: Then the hermit returned to his own country. This was due to his vows and oaths, diligently practicing without退轉(tuì zhuǎn, regression), entering禪定(chán dìng, meditative concentration) and 正受(zhèng shòu, right reception), without any雜念(zá niàn, distracting thoughts) in his mind, which is the place where all Buddhas and World Honored Ones travel. He encouraged sentient beings to be reborn in the梵天(Fàn tiān, Brahma Heaven) and 無想天(wú xiǎng tiān, Heaven of Non-Perception), all of which were achieved through the 瓔珞(yīng luò, necklace) of 識定(shí dìng, consciousness concentration).

If in the human realm, in the ten directions of the lands, he preaches the teachings and educates the world according to the customs, and uses the ten good deeds and other various methods of practice to enable sentient beings to attain the fruit of enlightenment, benefiting sentient beings and enabling them to understand the wisdom of emptiness, proclaiming all teachings without violating the Buddha's teachings, understanding that all things are originally empty and without creation, and that the merits cultivated are not for oneself, but to enable all sentient beings to obtain the fruit of the Dharma. Even if the Dharma declines, he can shoulder the heavy responsibility, and if he encounters suffering, he will never have sorrow, nor will he have妄想(wàng xiǎng, delusional thoughts) and attachments, nourishing his body and speech so that there are no faults, using skillful means to deeply enter the cycle of birth and death, and proclaiming to sentient beings the taste of the 正受(zhèng shòu, right reception) of the eight liberations, establishing the secular world and causing them to admire and revere the Buddha's path. Or he may preach one teaching, or several teachings, guiding sentient beings to enter the precepts of the sages, gradually guiding them and enabling them to attain liberation, and enabling the 正法(zhèng fǎ, true Dharma) to abide in the world for many kalpas. He enables the remaining sentient beings to reach the 靜然(jì rán, tranquil) state of 無餘涅槃(wú yú niè pán, Nirvana without remainder), without the suffering of birth, old age, sickness, and death, and not relying on the four great elements (earth, water, fire, and wind). For those who are in the 部(bù, groups) of邪見(xié jiàn, wrong views) and愚惑(yú huò, ignorance and delusion), he shows them the 正見(zhèng jiàn, right view) and the path of one liberation.

If in a quiet place, he practices the twelve苦行(kǔ xíng, ascetic practices), sitting quietly under a tree without relying on anything, contemplating the禪法(chán fǎ, meditation methods), with emptiness as the goal, concentrating his mind without error. The 瓔珞(yīng luò, necklace) of 識定(shí dìng, consciousness concentration) of the Bodhisattva does not cling to the 相(xiàng, form) of 色(sè, form), whether it is 有相(yǒu xiàng, with form) or 無相(wú xiàng, without form), because the 相(xiàng, form) itself is empty and 靜寂(jì jì, tranquil), and all kinds of beautiful things are also like this, distinguishing between inside and outside, knowing that they are one, and that the past, present, and future three worlds are empty, without coming or going. With the mind of 識定(shí dìng, consciousness concentration), he observes the nature of the 五陰(wǔ yīn, five aggregates) (色(sè, form), 受(shòu, sensation), 想(xiǎng, perception), 行(xíng, volition), 識(shí, consciousness)), and the various phenomena of decay, exploring where they come from and where they go to? Distinguishing them one by one, knowing that they are all false, without birth or death, and not producing hope. He also does not see what is called 有(yǒu, existence) or 非有(fēi yǒu, non-existence), and does not rely on the mind to initiate the teachings, 識(shí, consciousness) arises then arises, 識(shí, consciousness) ceases then ceases, he does not see any 相狀(xiàng zhuàng, appearances), and there is no 我執(wǒ zhí, ego-attachment). He also does not cling to the place where he lives, and the 內外六塵(nèi wài liù chén, six sense objects) (色(sè, form), 聲(shēng, sound), 香(xiāng, smell), 味(wèi, taste), 觸(chù, touch), 法(fǎ, dharma)) are also like this. Since even the ears and eyes do not exist, how can there be seeing and hearing? This is of course impossible.

寶王(Bǎo wáng, Treasure King), you should know

，菩薩瓔珞心識定法，不起不滅亦無終始，緣起則起、緣滅則滅，起不見起、滅不見滅，內自思惟增減之意，無苦樂想。所以然者，離吾我念，雖覆在欲眾惱之中心無染著，以遠三界欲色無色，意如金剛不可沮壞。知本宿命究竟根元，而斷諸結不以為難，不見有極不見無極，是謂菩薩識定瓔珞。

「隨世訓誨恭奉尊長，不望其報，于百千劫勤修精進，具足成就道慧之法，宣諸菩薩平等持忍，諷誦通利啟受不忘。如來法身五分之性，一一頒暢言跡不飾，語常含笑心無所著，不起斷滅二見之想。若在大眾亦無適莫，于空無法亦無想念，內實充滿外現咨受，亦不生意我行過量彼有短乏，離諸利養無所希望。常自思惟知身無主，從頭至足達了本無，修行六度解無處所，挍計諸法悉是假號知無形質，一切諸法不可睹見，分別音響亦無所聞。

「如是，寶王！菩薩大士修法瓔珞識定法者，見善不喜聞惡不戚，然後乃應精進瓔珞，入百千定恬然無想，天雷地震龍電霹靂，山崩水漂師子鳴吼，心意寂定永無錯亂。或時菩薩入定正受，乃經一劫及百千劫，形體軟美不復仰食，斯由定意，禪悅為食、八解為漿。或時，菩薩復以神足而入三昧，其三昧名號曰普照。見於東方江河沙剎諸佛國土，禮事供養不失威儀；如是南方西方北

【現代漢語翻譯】 現代漢語譯本：菩薩的瓔珞心識定法，不生不滅，也沒有終結和開始。因緣和合則生起，因緣離散則滅去，生起時不見其生起，滅去時不見其滅去。內心自我思量增減的意義，沒有痛苦和快樂的想法。之所以這樣，是因為遠離了『我』和『我的』的念頭。即使身處充滿慾望和煩惱的中心，內心也沒有染著，因為遠離了三界（欲界、色界、無色界）。意念如同金剛一般不可摧毀。知曉前世的命運和究竟的根源，斷除各種煩惱結縛並不覺得困難。不見有『極』，也不見無『極』，這就是菩薩的識定瓔珞。 隨順世間的教誨，恭敬侍奉尊長，不期望得到回報。在百千劫的時間裡勤奮修行精進，圓滿成就道慧之法，宣揚諸菩薩平等持戒忍辱的精神，流暢地諷誦通達，接受領悟后不會忘記。如來的法身具有五分之性（戒、定、慧、解脫、解脫知見），一一明暢，言語樸實不加修飾，說話時常帶微笑，內心沒有執著，不起斷見和常見兩種錯誤的見解。身處大眾之中也沒有親疏分別，對於空和無法也沒有任何想法和念頭。內心充實，外表謙遜好學，也不認為自己所做的事情超過他人，或者認為別人有所欠缺，遠離各種利益供養，沒有所求所望。經常自我反省，知道身體沒有自主性，從頭到腳都通達其本性是空無，修行六度（佈施、持戒、忍辱、精進、禪定、智慧）而了悟無處可得，衡量諸法都是虛假的名稱，知道沒有形狀和實質，一切諸法都不可見，分辨各種聲音也無所聽聞。 『寶王（Ratnaraja）！菩薩大士修習法瓔珞識定法的人，見到善事不歡喜，聽到惡事不憂愁，然後才算是相應于精進瓔珞。進入百千種禪定，恬靜安然沒有雜念，即使天雷震動、地動山搖、龍捲風閃電、山崩水流、獅子吼叫，內心依然寂靜安定，永遠不會錯亂。』或者有時菩薩進入禪定正受，甚至經歷一劫乃至百千劫，形體柔軟美好，不再需要飲食，這是因為禪定的力量，以禪悅為食物，以八解（八種解脫）為漿飲。或者有時，菩薩又以神通力進入三昧，這個三昧的名號叫做普照（Samantaprabha）。見到東方恒河沙數般的諸佛國土，禮敬侍奉供養，不失威儀；像這樣，南方、西方、北方…

【English Translation】 English version: The Bodhisattva's 'necklace' (瓔珞, yīngluò) of mind-consciousness concentration (心識定法, xīnshì dìngfǎ) is without arising or ceasing, and without beginning or end. When conditions arise, it arises; when conditions cease, it ceases. In arising, it does not see arising; in ceasing, it does not see ceasing. Internally, it contemplates the meaning of increase and decrease, without thoughts of suffering or joy. The reason for this is that it is detached from the notion of 'I' and 'mine'. Even in the midst of desires and afflictions, the mind is without attachment, because it is far from the three realms (欲界,yùjiè - desire realm; 色界, sèjiè - form realm; 無色界,wúsèjiè - formless realm). The mind is like diamond, indestructible. Knowing the past lives and the ultimate root, cutting off all fetters is not difficult. It does not see the 'extreme' (極, jí), nor does it see the 'non-extreme' (無極, wújì). This is called the Bodhisattva's 'necklace' of consciousness concentration. Following the teachings of the world, respectfully serving elders, without expecting reward. Diligently cultivating and advancing for hundreds of thousands of kalpas, fully accomplishing the Dharma of wisdom, proclaiming the Bodhisattvas' equality, upholding precepts, and practicing forbearance. Fluently reciting and understanding, receiving and comprehending without forgetting. The Tathagata's (如來, Rúlái) Dharma body possesses the nature of the five divisions (戒, jiè - precepts; 定, dìng - concentration; 慧, huì - wisdom; 解脫, jiětuō - liberation; 解脫知見, jiětuō zhījiàn - knowledge and vision of liberation), each clearly articulated. Speech is simple and unadorned, words always contain a smile, the mind is without attachment, and does not give rise to thoughts of annihilationism or eternalism. When in the assembly, there is no favoritism. Regarding emptiness and non-existence, there are no thoughts or notions. Internally full, outwardly appearing receptive, and does not think 'my actions exceed others' or 'they are deficient'. Detached from gains and offerings, without hope or expectation. Constantly contemplating, knowing that the body has no owner, from head to toe understanding its original emptiness. Cultivating the six perfections (六度, liùdù - generosity, morality, patience, vigor, concentration, wisdom) and realizing there is nowhere to attain. Measuring all dharmas as false names, knowing they have no form or substance, all dharmas are invisible, and distinguishing sounds is without hearing. 『Thus, Ratnaraja (寶王, Bǎowáng)! The Bodhisattva Mahasattva who cultivates the Dharma 'necklace' of consciousness concentration, does not rejoice at seeing good, nor grieve at hearing evil, and then is in accordance with the 'necklace' of diligence. Entering hundreds of thousands of samadhis, tranquil and without thought, even if there is thunder, earthquakes, dragon lightning, mountain collapses, water floods, or lion roars, the mind remains still and stable, never confused.』 Or sometimes, the Bodhisattva enters samadhi and experiences it directly, even for a kalpa or hundreds of thousands of kalpas, the body remains soft and beautiful, no longer needing food, because of the power of samadhi, taking the joy of dhyana as food, and the eight liberations (八解, bājiě) as drink. Or sometimes, the Bodhisattva again enters samadhi with supernatural powers, and this samadhi is called Universal Illumination (普照, Pǔzhào). Seeing the Buddha lands in the eastern direction as numerous as the sands of the Ganges River, paying homage and making offerings without losing decorum; likewise, in the south, west, and north…

方，各江河沙諸佛國土，悉能供養諸佛世尊，演暢思惟識定瓔珞。

「如是，寶王！菩薩入定所感如是。且舍十方江河沙剎，一一諸剎滿其中塵，復舉一塵著諸佛剎，斯塵猶盡佛土難量。菩薩三昧皆悉睹見一切眾會，亦聞彼佛演說瓔珞神識定意，了諸法本虛寂無主，從初起學乃至道場，思惟發意瓔珞道樹，悉過諸縛淫怒癡病，其心堅固不可移轉，正使天魔將眾億垓，欲來毀壞識定意者，終不為彼之所屈還，不為邪部而見錯誤，意弘如海靡不容受，眾德瓔珞悉為成辦，恒講無常苦空非身，常非有常豈有身耶！諸計常者則離定遠，墮于生死不能自濟。

「菩薩所修唯務于道，其心恬然永無眾想，不離諸佛所造德業。意如太山不可移轉，獨步世界而無所畏，以四智辯包納諸法，指示眾生知道慧要，內實質直而無諛諂。所以然者，用本凈故。既無眾垢諸冥消索，慧光普照莫不蒙澤，心大弘廣而無邊岸，沐浴意穢令使鮮明，隨世所好悉能成辦，詣佛樹下自修法義。於一切法不有狐疑，于諸愍智具足成就，順諸所聞救濟鮮知，瓔珞定意拔濟亂者，及諸所習常得寂定，修行賢聖八道之品，立一切人使見正諦，是謂寶王！菩薩識定瓔珞之要。若有聞持在於懷者，未曾遠離諸佛世尊，得不退轉于無上正真之道。」

佛

【現代漢語翻譯】 現代漢語譯本 能以十方，如各江河沙數諸佛國土中的一切，供養諸佛世尊，宣揚思惟識定瓔珞（指菩薩的禪定境界）。

『寶王（對菩薩的稱呼）！菩薩入定所感應的就是這樣。且不說十方江河沙數的世界，每一個世界都充滿塵埃，再取一粒塵埃放在諸佛的剎土中，這些塵埃終有窮盡之時，而佛土卻難以衡量。菩薩在三昧（禪定）中都能見到一切眾會，也能聽到諸佛演說瓔珞神識定意，明瞭諸法本性虛空寂靜，沒有主宰。從最初開始學習直到證得菩提，思惟發願，如同瓔珞般莊嚴的菩提樹，超越一切束縛、淫慾、嗔怒、愚癡等煩惱。其心堅固不可動搖，即使天魔率領無數眷屬，想要摧毀這種識定之意，最終也不能使他屈服退轉，不會被邪見所迷惑。心胸寬廣如大海，無所不容，各種功德如同瓔珞般圓滿成就，恒常宣講無常、苦、空、無我之理，常與非常，又怎能說有我呢！那些執著于常的人，就遠離了禪定，墮入生死輪迴，不能自救。

菩薩所修行的只是爲了求道，其心安寧恬靜，永遠沒有各種雜念，不離諸佛所造的功德事業。心意如同泰山一樣不可動搖，獨自在世間行走而無所畏懼，以四種智慧辯才包容一切法，指示眾生通往智慧的關鍵，內心真實正直而沒有虛偽諂媚。之所以這樣，是因為本性清凈的緣故。既然沒有各種污垢，各種黑暗也隨之消散，智慧的光芒普照一切，沒有誰不蒙受恩澤，心胸廣大而沒有邊際，洗滌意念中的污穢，使之鮮明清澈，隨順世間的喜好都能成就，前往菩提樹下自己修習佛法真義。對於一切法沒有疑惑，對於慈悲和智慧都具足成就，順應所聽聞的佛法來救濟那些知識淺薄的人，用瓔珞定意來救拔那些心神散亂的人，以及各種所修習的法門都能常得寂靜，修行賢聖的八正道，使一切人都能見到真正的真理，這就是寶王！菩薩識定瓔珞的要義。如果有人聽聞並受持在心中，就不會遠離諸佛世尊，能于無上正真之道上得到不退轉。』

佛（指釋迦牟尼佛）

【English Translation】 English version He is able to use all the Buddha lands in the ten directions, as numerous as the sands of each river, to make offerings to all the Buddhas, the World Honored Ones, and to expound and contemplate the 'Garland of Consciousness Samadhi'.

『Thus it is, Treasure King (a title for Bodhisattvas)! Such are the sensations experienced by a Bodhisattva entering Samadhi. Let alone the lands in the ten directions as numerous as the sands of the Ganges, each filled with dust; even if one were to take a single grain of dust and place it in a Buddha land, the dust would eventually be exhausted, but the Buddha lands would be immeasurable. Bodhisattvas in Samadhi can see all assemblies, and hear those Buddhas expounding the 'Garland of Divine Consciousness Samadhi', understanding that the nature of all dharmas is empty and still, without a master. From the initial learning until the attainment of enlightenment, contemplating the aspiration, the Bodhi tree adorned like a garland, surpassing all bonds, lust, anger, and delusion. Their minds are firm and immovable, and even if the heavenly demons were to come with countless retinues, seeking to destroy this consciousness Samadhi, they would ultimately not be subdued or turned back by them, nor would they be misled by heretical views. Their minds are as vast as the sea, embracing all, and all virtues are accomplished like a garland. They constantly speak of impermanence, suffering, emptiness, and non-self. If there is permanence, how can there be self? Those who cling to permanence are far from Samadhi, falling into the cycle of birth and death, unable to save themselves.

What Bodhisattvas cultivate is solely for the sake of the Path, their minds are tranquil and free from all thoughts, never departing from the virtuous deeds performed by the Buddhas. Their minds are as immovable as Mount Tai, walking alone in the world without fear, embracing all dharmas with the four kinds of wisdom and eloquence, guiding sentient beings to the essence of wisdom, being inwardly sincere and upright without flattery. The reason for this is their inherent purity. Since there are no defilements, all darkness vanishes, and the light of wisdom shines universally, benefiting all. Their minds are vast and boundless, cleansing the defilements of the mind, making it clear and bright, accomplishing all that is pleasing to the world, going to the Bodhi tree to cultivate the true meaning of the Dharma. They have no doubts about any Dharma, and are fully accomplished in compassion and wisdom, following what they have heard to save those with little knowledge, using the 'Garland of Samadhi' to rescue those with scattered minds, and all that they practice is always peaceful and still, cultivating the Noble Eightfold Path, establishing all people so that they may see the true reality. This, Treasure King! is the essence of the Bodhisattva's 'Garland of Consciousness Samadhi'. If anyone hears and holds it in their heart, they will never be far from the Buddhas, the World Honored Ones, and will attain non-retrogression on the Unsurpassed, Right, and True Path.』

The Buddha (referring to Shakyamuni Buddha)

說是識定瓔珞時，于座上有無量億百千天、龍、鬼神、人與非人，皆發無上正真道意。復有異方菩薩六十二千人，得不起法忍。復有八千清信士女，遠塵離垢得法眼凈；五千比丘漏盡意解；九萬天子離諸貪慾。

菩薩瓔珞經莊嚴道樹品第三

爾時，世尊告諸賢者：「吾昔無數阿僧祇劫，積功累行修清凈法，坐臥經行不捨四等，一時、一行、一念之頃修於十法。云何為十？一者、從兜術天降神下生，盡見十方無數佛剎，見諸菩薩一生補處，皆詣道樹修凈瓔珞，當舉右足欲詣道場慈愍眾生，三千大千剎土皆悉震動。菩薩自念：『吾昔誓願今日已辦，當壞魔界莊嚴佛土。』是謂菩薩摩訶薩大慈瓔珞進趣道場心不退轉。

「二者、盡見三千大千世界菩薩大士心識所念，又入定意三昧不亂，或見菩薩于空成道，或見閑靜樹下之處，或入水光空界三昧，莊嚴道樹不離大悲，是謂菩薩摩訶薩大悲瓔珞進趣道場心不退轉。

「三者、菩薩摩訶薩普見三千大千世界，進趣道場不捨喜心，吾今成佛必然不疑，以我法本普潤一切，悉與眾生同黃金色，三十二相八十種好，無央數眾前後圍繞，壞魔羅網成己國土，是謂菩薩摩訶薩修喜瓔珞心不退轉。

「四者、菩薩摩訶薩欲趣道場詣佛樹下，盡見十方阿僧祇剎，

【現代漢語翻譯】 現代漢語譯本：當宣說因識別瓔珞（Indra's net，帝釋天之網，比喻佛法的相互關聯性）而得定的時刻，在座的有無量億百千的天人、龍、鬼神、人類以及非人類，都發起了無上正等正覺的道心。又有來自其他地方的菩薩六萬二千人，獲得了不起法忍（anutpattika-dharma-kshanti，對諸法不生不滅的證悟）。還有八千位清凈的男居士和女居士，遠離塵垢，獲得了法眼凈（dharma-caksu，對佛法的清晰洞察）；五千位比丘斷盡了煩惱，心意解脫；九萬位天子離開了各種貪慾。

《菩薩瓔珞經·莊嚴道樹品》第三

這時，世尊告訴各位賢者：『我過去無數阿僧祇劫（asamkhya kalpa，極長的時間單位），積累功德，修習清凈之法，無論是坐著、躺著、行走還是站立，都不捨棄四等心（四無量心，慈悲喜捨），在一時、一行、一念之間修習十種法。哪十種呢？第一，從兜術天（Tushita Heaven，欲界天之一）降生到人間，完全看見十方無數的佛剎（Buddha-kshetra，佛的國土），看見各位菩薩一生補處（ekajati-pratibaddha，即將成佛的菩薩），都前往菩提樹下修習清凈的瓔珞，當舉起右腳想要前往道場慈悲憐憫眾生時，三千大千世界（tri-sahasra-maha-sahasra-lokadhatu，一個巨大的宇宙系統）全都震動。菩薩自己想：『我過去所發的誓願今天已經完成，應當摧毀魔的境界，莊嚴佛的國土。』這叫做菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）以大慈瓔珞之心前進到道場，心不退轉。

『第二，完全看見三千大千世界中菩薩大士的心識所念，又進入定意三昧（samadhi，禪定）而不散亂，或者看見菩薩在空中成道，或者看見在閑靜的樹下之處，或者進入水光空界三昧，莊嚴道樹而不離開大悲之心，這叫做菩薩摩訶薩以大悲瓔珞之心前進到道場，心不退轉。

『第三，菩薩摩訶薩普遍看見三千大千世界，前進到道場而不捨棄歡喜之心，我現在成佛是必然無疑的，因為我的法本普遍滋潤一切，使一切眾生都具有黃金般的顏色，三十二相（lakshana，佛的三十二種殊勝相貌）和八十種好（anuvyanjana，佛的八十種細微特徵），無數的眾生前後圍繞，摧毀魔的羅網，成就自己的國土，這叫做菩薩摩訶薩修習歡喜瓔珞之心不退轉。

『第四，菩薩摩訶薩想要前往道場，到達佛樹下，完全看見十方阿僧祇剎（asamkhya-kshetra，無數的佛土），

【English Translation】 English version: When it was said that through the determination of the Indra's net (Indra's net, a metaphor for the interconnectedness of Buddhist teachings), countless billions of thousands of devas, nagas, ghosts, spirits, humans, and non-humans in the assembly all aroused the unsurpassed, right, and true intention of the Path. Furthermore, there were sixty-two thousand bodhisattvas from other regions who attained the forbearance of non-origination of dharmas (anutpattika-dharma-kshanti, the realization of the non-arising and non-ceasing of all phenomena). Moreover, there were eight thousand pure laymen and laywomen who, far from dust and defilement, attained the purity of the Dharma Eye (dharma-caksu, clear insight into the Dharma); five thousand bhikshus who exhausted their outflows and attained liberation of mind; and ninety thousand devaputras who departed from all greed and desire.

The Bodhisattva Garland Sutra, Chapter 3: Adorning the Bodhi Tree

At that time, the World Honored One told the wise ones: 'In the past, for countless asamkhya kalpas (asamkhya kalpa, an extremely long unit of time), I accumulated merit and cultivated pure Dharma, never abandoning the Four Immeasurables (the four immeasurable minds: loving-kindness, compassion, joy, and equanimity) whether sitting, lying down, walking, or standing. In a single moment, a single action, a single thought, I cultivated the Ten Dharmas. What are the ten? First, descending from the Tushita Heaven (Tushita Heaven, one of the heavens in the Desire Realm), I fully saw countless Buddha-kshetras (Buddha-kshetra, a Buddha's land) in the ten directions, and saw all the bodhisattvas who were one lifetime away from Buddhahood (ekajati-pratibaddha, a bodhisattva who will become a Buddha in the next life), all going to the Bodhi tree to cultivate pure garlands. When I raised my right foot, wanting to go to the Bodhimanda to have compassion for sentient beings, the three-thousand great-thousand world (tri-sahasra-maha-sahasra-lokadhatu, a vast cosmic system) all trembled. The bodhisattva thought to himself: 'The vows I made in the past are fulfilled today. I should destroy the realm of Mara and adorn the Buddha-land.' This is called the bodhisattva-mahasattva (bodhisattva-mahasattva, a great bodhisattva) advancing towards the Bodhimanda with the garland of great loving-kindness, with a mind that does not retreat.

'Second, I fully saw the thoughts of the bodhisattvas and great beings in the three-thousand great-thousand world, and entered into the samadhi (samadhi, meditative absorption) of fixed intention without being disturbed. Sometimes I saw bodhisattvas attaining the Path in the sky, sometimes I saw them in quiet places under trees, or entering the samadhi of the water-light empty realm, adorning the Bodhi tree without departing from great compassion. This is called the bodhisattva-mahasattva advancing towards the Bodhimanda with the garland of great compassion, with a mind that does not retreat.

'Third, the bodhisattva-mahasattva universally saw the three-thousand great-thousand world, advancing towards the Bodhimanda without abandoning the mind of joy. I will certainly become a Buddha without doubt, because my Dharma essence universally nourishes all, causing all sentient beings to have the color of gold, the thirty-two marks (lakshana, the thirty-two auspicious marks of a Buddha) and eighty minor characteristics (anuvyanjana, the eighty minor marks of a Buddha), with countless beings surrounding me, destroying the net of Mara and establishing my own land. This is called the bodhisattva-mahasattva cultivating the garland of joy, with a mind that does not retreat.

'Fourth, the bodhisattva-mahasattva, wanting to go to the Bodhimanda and arrive at the Buddha tree, fully saw countless asamkhya-kshetras (asamkhya-kshetra, countless Buddha-lands) in the ten directions,'

一生補處菩薩大士，盡修護心莊嚴道樹，令無數眾生同己護心，不捨一切瓔珞定意，是謂菩薩摩訶薩進趣道場護心正受心不退轉。

「五者、菩薩摩訶薩復見十方無數剎土，一生補處菩薩大士，皆轉法輪不退轉行，法無言說亦無形貌，一相無相空界無形，空猶無空況有法界，是謂菩薩摩訶薩瓔珞空無無形之法。

「六者、菩薩摩訶薩普觀十方恒沙剎土，通慧眾生諸根淳淑，意向三乘不捨法忍，慈悲喜護行六重法，四無礙慧一向道忍，自知受決。亦復見他授其決者，或授羅漢辟支佛決，菩薩自念：『吾從無數阿僧祇劫，捨身受身，皆是幻化非真實法，今得受決，進趣無上正真之道，成最正覺。』游空往來無所掛礙，一時、一處得總持定，諸佛所嘆苦習盡道，此苦非苦，苦由何生？解苦無苦乃應明慧，習由愛興，愛本無形亦不可見，生本無生，況法有滅？眾生愚惑，從起更樂習是得是，解習無習乃應明慧，諸法無生為磨滅法，盡者無生亦無有盡。諸法無盡，眾生愚惑謂盡非盡，于中興想莫貿諸法，盡者實盡，是謂明慧。道無相貌，非眼境界之所能見，八直平正坦然無礙，是謂明慧，是謂菩薩摩訶薩進趣道樹心不退轉。

「七者、菩薩摩訶薩盡觀三千大千剎土，眾生根源高下大小，或與如來心識同趣，本

【現代漢語翻譯】 現代漢語譯本：一生補處菩薩大士（Ekajati-pratibaddha Bodhisattva Mahasattva，指下一產生佛的菩薩），竭盡全力修習守護自心的莊嚴菩提道樹，令無數眾生如同自己一樣守護自心，不捨棄一切如瓔珞般珍貴的定意，這被稱為菩薩摩訶薩進趣道場，以護心正受之心而不退轉。

『五者，菩薩摩訶薩又見到十方無數剎土（buddhakṣetra，佛土），一生補處菩薩大士，都在轉法輪（dharma-cakra，佛法之輪），行不退轉之行，此法無言可說，也無形貌可見，是為一相無相，空界無形，空尚且不存在，何況有法界存在？這被稱為菩薩摩訶薩以瓔珞般珍貴的空無無形之法。』

『六者，菩薩摩訶薩普遍觀察十方恒河沙數般的剎土，通達智慧的眾生諸根純熟，心意傾向於聲聞乘、緣覺乘、菩薩乘三乘，不捨棄對法的忍耐，以慈悲喜捨之心護持，修行六重法，具備四無礙辯才，一心向往道忍，自己知道將要受到授記。也見到其他菩薩為他人授記，或者授羅漢（Arhat）、辟支佛（Pratyekabuddha）之記，菩薩自己思念：『我從無數阿僧祇劫（asaṃkhya kalpa，極長的時間單位）以來，捨棄身體又接受身體，這些都是幻化而非真實之法，如今得到授記，進趣無上正真之道，成就最正覺。』在空中游走往來，沒有絲毫掛礙，一時之間、一處之地就能得到總持定（dhāraṇī-samādhi，能總攝憶持一切法之禪定），諸佛所讚歎的苦、集、滅、道四聖諦。此苦並非真苦，苦由何而生？理解苦的真相，便沒有苦，才能顯明智慧；集由愛而興起，愛本無形也無法看見；生本無生，何況法有滅？眾生愚昧迷惑，從生起中尋求快樂，執著于習氣，認為習氣是真實存在的，理解習氣的真相，便沒有習氣，才能顯明智慧。諸法本無生，又如何磨滅？滅盡者無生也無滅。諸法本無盡，眾生愚昧迷惑，認為有盡而非真盡，于其中興起妄想，不要輕視諸法，滅盡者實為滅盡，這才是明慧。道沒有相貌，不是眼睛所能見到的境界，八正道正直平坦，坦然無礙，這才是明慧，這被稱為菩薩摩訶薩進趣菩提道樹，心不退轉。』

『七者，菩薩摩訶薩盡力觀察三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，一個極大的世界系統），眾生根器的深淺高下大小，或者與如來的心識同趣，本

【English Translation】 English version: A Bodhisattva Mahasattva (great being) destined to attain Buddhahood in their next life, diligently cultivates and protects the adorned Bodhi tree (道樹) of their mind, enabling countless beings to protect their minds as they do, without abandoning the unwavering focus that is as precious as a necklace (瓔珞), this is called a Bodhisattva Mahasattva advancing towards the Bodhimanda (道場, place of enlightenment), with a mind of protecting the heart and rightly receiving, without regression.

'Fifth, a Bodhisattva Mahasattva again sees countless Buddha-lands (剎土, buddhakṣetra) in the ten directions, where Bodhisattva Mahasattvas destined to attain Buddhahood in their next life are turning the Dharma wheel (法輪, dharma-cakra), practicing the non-regressing path. This Dharma is beyond words and form, it is a single aspect of no-aspect, a formless realm of emptiness. Even emptiness does not exist, how much less so a Dharma realm? This is called the Bodhisattva Mahasattva's Dharma of emptiness, formlessness, as precious as a necklace.'

'Sixth, a Bodhisattva Mahasattva universally observes countless Buddha-lands like the sands of the Ganges in the ten directions, where beings with penetrating wisdom have pure and mature faculties, their minds inclined towards the Three Vehicles (三乘, Triyāna: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), without abandoning the forbearance of the Dharma, protecting with loving-kindness, compassion, joy, and equanimity, practicing the sixfold Dharma, possessing the four unobstructed eloquence, and single-mindedly aspiring to the forbearance of the Path, knowing that they will receive a prediction of enlightenment. They also see other Bodhisattvas giving predictions to others, or giving predictions to Arhats (羅漢) and Pratyekabuddhas (辟支佛). The Bodhisattva thinks to themselves: 'From countless asaṃkhya kalpas (阿僧祇劫, immeasurable eons), I have relinquished bodies and received bodies, all of which are illusory and not real. Now I receive a prediction, advancing towards the unsurpassed, true, and correct path, attaining the most perfect enlightenment.' They roam freely in the sky without any hindrance, attaining the dhāraṇī-samādhi (總持定, concentration that retains all Dharmas) at any time and place, the Four Noble Truths (苦集滅道) praised by all Buddhas. This suffering is not true suffering, from what does suffering arise? Understanding the truth of suffering, there is no suffering, and wisdom becomes manifest. Accumulation arises from craving, craving is inherently formless and invisible. Birth is inherently unborn, how much less so can Dharma be destroyed? Beings are foolish and deluded, seeking pleasure from arising, clinging to habits, thinking habits are real. Understanding the truth of habits, there are no habits, and wisdom becomes manifest. All Dharmas are unborn, how can they be annihilated? Extinction is unborn and unextinguished. All Dharmas are inexhaustible, beings are foolish and deluded, thinking there is exhaustion when there is not, giving rise to false thoughts within them, do not belittle the Dharmas, extinction is truly extinction, this is true wisdom. The Path has no form, it is not a realm that can be seen by the eyes, the Eightfold Path is straight, level, and unobstructed, this is true wisdom, this is called a Bodhisattva Mahasattva advancing towards the Bodhi tree, with a mind that does not regress.'

'Seventh, a Bodhisattva Mahasattva fully observes the three thousand great thousand world systems (三千大千世界, trisāhasra-mahāsāhasra-lokadhātu), the roots of beings, their depth, height, size, or aligning with the mind and consciousness of the Tathagata (如來), the original

行共合智無增減，大慈大悲瓔珞其身，佈施、持戒、忍辱、精進、禪定、智慧、善權方便，十六妙行百千總持，其心廣大不為褊狹，雖見羅漢辟支佛行，心無染著不從彼受，是謂菩薩摩訶薩莊嚴道樹心不退轉。

「八者、菩薩摩訶薩修行八百總持法門德行法門，菩薩得此法門者，眾行具滿莊嚴道樹。復有普忍法門，菩薩得此法門者，普潤一切雨甘露法。復有無相法門，菩薩得此法門者，盡入空行不退轉地。復有音響法門，菩薩得此法門者，八等行具不聞異音。復有身行法門，菩薩得此法門者，身行清凈不造眾惡。復有口行法門，菩薩得此法門者，不作四過無他惡行。復有意行法門，菩薩得此法門者，意不馳想寂然滅盡。復有無念法門，菩薩得此法門者，入滅盡定觀了無形。復有究竟法門，菩薩得此法門者，從此岸得至彼岸。復有無著法門，菩薩得此法門者，于生死法不起染著。復有無礙法門，菩薩得此法門者，通達往來不滯生死。復有應聲法門，菩薩得此法門者，隨行進趣不譏彼受。復有神足法門，菩薩得此法門者，變化自由禮事諸佛。復有清凈法門，菩薩得此法門者，凈于智慧無國土想。復有空行法門，菩薩得此法門者，解知諸法虛偽不真。復有幻化法門，菩薩得此法門者，觀了眾生權詐合數不可摸像。復有

【現代漢語翻譯】 現代漢語譯本 菩薩的智慧與行為完美結合，既不增加也不減少。他們以偉大的慈悲心為裝飾，如同佩戴著珍貴的瓔珞（一種裝飾品）。他們實踐佈施（dana，給予）、持戒（sila，道德行為）、忍辱（ksanti，忍耐）、精進（virya，努力）、禪定（dhyana，冥想）和智慧（prajna，洞察力），以及善巧方便（upaya，巧妙的方法）。他們掌握十六種微妙的修行方式和成百上千種總持（dharani，記憶和保持正法的能力），他們的心胸寬廣，不狹隘。即使見到羅漢（arhat，已證悟者）和辟支佛（pratyekabuddha，獨覺者）的修行，他們的內心也不會產生執著，不會跟隨他們。這就是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）莊嚴菩提樹（bodhi tree，覺悟之樹）的心，永不退轉。

『第八，菩薩摩訶薩修行八百種總持法門和德行法門。菩薩獲得這些法門，就能圓滿各種修行，莊嚴菩提樹。還有普忍法門，菩薩獲得此法門，就能普降甘露法雨，滋潤一切。還有無相法門，菩薩獲得此法門，就能完全進入空性（sunyata，空虛）的境界，處於不退轉之地。還有音響法門，菩薩獲得此法門，就能圓滿八種禪定，聽不到其他不同的聲音。還有身行法門，菩薩獲得此法門，就能使身體的行為清凈，不造作各種惡業。還有口行法門，菩薩獲得此法門，就不會犯四種口業過失，沒有其他的惡行。還有意行法門，菩薩獲得此法門，意念不會胡思亂想，達到寂靜滅盡的境界。還有無念法門，菩薩獲得此法門，就能進入滅盡定（nirodha-samapatti，一種高級的禪定狀態），觀察萬法，了無形相。還有究竟法門，菩薩獲得此法門，就能從此岸到達彼岸。還有無著法門，菩薩獲得此法門，對於生死之法不會產生執著。還有無礙法門，菩薩獲得此法門，能夠通達往來，不會滯留在生死輪迴之中。還有應聲法門，菩薩獲得此法門，能夠隨順眾生的根器而引導他們，不會譏諷或拒絕他人。還有神足法門，菩薩獲得此法門，能夠自由變化，禮敬諸佛。還有清凈法門，菩薩獲得此法門，能夠清凈智慧，沒有國土的分別念。還有空行法門，菩薩獲得此法門，能夠了解諸法都是虛偽不真實的。還有幻化法門，菩薩獲得此法門，能夠觀察瞭解眾生的權宜之計和虛假的組合，無法用固定的形象來描繪。還有……』

【English Translation】 English version The wisdom and actions of the Bodhisattvas are perfectly integrated, neither increasing nor decreasing. They adorn themselves with great compassion, like wearing precious necklaces (瓔珞, yingluo). They practice giving (佈施, dana), moral conduct (持戒, sila), patience (忍辱, ksanti), diligence (精進, virya), meditation (禪定, dhyana), and wisdom (智慧, prajna), as well as skillful means (善權方便, upaya). They master sixteen subtle practices and hundreds and thousands of dharanis (總持, dharani, mnemonic devices). Their hearts are vast and not narrow-minded. Even when they see the practices of Arhats (羅漢, arhat, enlightened beings) and Pratyekabuddhas (辟支佛, pratyekabuddha, solitary Buddhas), their minds do not become attached, and they do not follow them. This is what is called the Bodhisattva-Mahasattva's (菩薩摩訶薩, bodhisattva-mahasattva, great Bodhisattva) heart that adorns the Bodhi tree (道樹, bodhi tree, tree of enlightenment) and never retreats.

'Eighth, Bodhisattva-Mahasattvas cultivate eight hundred dharani teachings and virtuous conduct teachings. Bodhisattvas who obtain these teachings can perfect all practices and adorn the Bodhi tree. There is also the Universal Patience teaching; Bodhisattvas who obtain this teaching can universally rain down the nectar of Dharma to nourish all beings. There is also the No-Form teaching; Bodhisattvas who obtain this teaching can completely enter the realm of emptiness (無相, sunyata) and abide in the ground of non-retrogression. There is also the Sound teaching; Bodhisattvas who obtain this teaching can perfect the eight samadhis and not hear different sounds. There is also the Body Action teaching; Bodhisattvas who obtain this teaching can purify their bodily actions and not create any evil deeds. There is also the Speech Action teaching; Bodhisattvas who obtain this teaching will not commit the four verbal transgressions and have no other evil actions. There is also the Mind Action teaching; Bodhisattvas who obtain this teaching will not let their minds wander and will attain a state of tranquil extinction. There is also the No-Thought teaching; Bodhisattvas who obtain this teaching can enter the extinction samadhi (滅盡定, nirodha-samapatti) and observe all phenomena without form. There is also the Ultimate teaching; Bodhisattvas who obtain this teaching can cross from this shore to the other shore. There is also the Non-Attachment teaching; Bodhisattvas who obtain this teaching will not develop attachment to the laws of birth and death. There is also the Unobstructed teaching; Bodhisattvas who obtain this teaching can freely come and go and not be hindered by the cycle of birth and death. There is also the Responsive Sound teaching; Bodhisattvas who obtain this teaching can guide beings according to their capacities and not criticize or reject others. There is also the Supernatural Power teaching; Bodhisattvas who obtain this teaching can transform freely and pay homage to all Buddhas. There is also the Pure teaching; Bodhisattvas who obtain this teaching can purify their wisdom and have no concept of lands. There is also the Emptiness Action teaching; Bodhisattvas who obtain this teaching can understand that all phenomena are false and unreal. There is also the Illusion teaching; Bodhisattvas who obtain this teaching can observe and understand the expedient means and false combinations of beings, which cannot be depicted with fixed images. There is also...'

無形法門，菩薩得此法門者，眾生根原不可究盡。復有道種法門，菩薩得此法門者，修三十七道品不斷。復有意止法門，菩薩得此法門者，觀內外身唸唸不斷。復有意斷法門，菩薩得此法門者，觀察諸法無若干想。復有神足法門，菩薩得此法門者，住壽無數阿僧祇劫。復有諸根法門，菩薩得此法門者，道慧甚深牢固無礙。復有神力法門，菩薩得此法門者，安處諸法不可沮壞。復有覺意法門，菩薩得此法門者，以覺意華不為塵垢之所污染。復有道品法門，菩薩得此法門者，入定無礙心不錯亂。復有空慧法門，菩薩得此法門者，安處眾生永離欲怒。復有無相法門，菩薩得此法門者，使眾生類懷來道故。復有無愿法門，菩薩得此法門者，教化眾生除去愿求；是謂菩薩摩訶薩八百總持，略說其要，進趣道場莊嚴佛樹，心如金剛不可沮壞。

「九者、菩薩摩訶薩觀此三千大千世界，一足、二足、三足、四足至無數足，有愛慾心、無愛慾心、有瞋恚心、無瞋恚心、有愚癡心、無愚癡心、有苦樂心、無苦樂心，一時一起一念之頃皆能分別，為說苦空無我人想，是謂菩薩摩訶薩行無想定進趣道場莊嚴佛樹。

「十者、菩薩摩訶薩復觀三千大千世界，當來過去現在之心諸根寂靜，行應無上正真之道，是謂菩薩摩訶薩進趣道場

【現代漢語翻譯】 現代漢語譯本： 『無形法門』，菩薩得到這種法門，眾生的根源就無法徹底探究。又有『道種法門』，菩薩得到這種法門，修習三十七道品就不會間斷。又有『意止法門』，菩薩得到這種法門，觀察內外之身，唸唸相續不斷。又有『意斷法門』，菩薩得到這種法門，觀察諸法，不起任何分別之想。又有『神足法門』，菩薩得到這種法門，就能安住于無數阿僧祇劫（asaṃkhyeya-kalpa，極長的時間單位）。又有『諸根法門』，菩薩得到這種法門，對於道的智慧就非常深刻，牢固而沒有障礙。又有『神力法門』，菩薩得到這種法門，安住于諸法之中，不可被摧毀。又有『覺意法門』，菩薩得到這種法門，以覺悟之花，不被塵垢所污染。又有『道品法門』，菩薩得到這種法門，入定沒有障礙，心不散亂。又有『空慧法門』，菩薩得到這種法門，安住于眾生之中，永遠脫離慾望和嗔怒。又有『無相法門』，菩薩得到這種法門，使眾生心懷對道的嚮往。又有『無愿法門』，菩薩得到這種法門，教化眾生除去各種愿求；這就是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的八百種總持（dhāraṇī，總括憶持），簡略地說出它的要點，以此精進趨向道場，莊嚴菩提樹，心如金剛一般不可摧毀。

『第九，菩薩摩訶薩觀察這三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，一個巨大的宇宙），所有一足、二足、三足、四足乃至無數足的眾生，有愛慾之心、無愛慾之心、有嗔恚之心、無嗔恚之心、有愚癡之心、無愚癡之心、有苦樂之心、無苦樂之心，在同一時間、同一瞬間都能分辨清楚，併爲他們宣說苦、空、無我、非人的道理，這就是菩薩摩訶薩以行無想定（asaṃjñā-samāpatti，無想定）精進趨向道場，莊嚴菩提樹。

『第十，菩薩摩訶薩又觀察三千大千世界，所有眾生未來、過去、現在的心，諸根寂靜，以此修行應合於無上正真之道，這就是菩薩摩訶薩精進趨向道場』

【English Translation】 English version: 『The Dharma Gate of the Invisible』: When a Bodhisattva obtains this Dharma Gate, the origins of sentient beings become impossible to fully fathom. Furthermore, there is the 『Dharma Gate of the Seeds of the Path』: When a Bodhisattva obtains this Dharma Gate, the practice of the Thirty-Seven Limbs of Enlightenment (bodhipākṣika-dharmas) will be continuous. Furthermore, there is the 『Dharma Gate of Stopping Thoughts』: When a Bodhisattva obtains this Dharma Gate, the contemplation of the internal and external body will be continuous in every moment. Furthermore, there is the 『Dharma Gate of Cutting off Thoughts』: When a Bodhisattva obtains this Dharma Gate, the observation of all dharmas will be without any differentiated thoughts. Furthermore, there is the 『Dharma Gate of Supernatural Power of the Feet』: When a Bodhisattva obtains this Dharma Gate, they will dwell for countless asaṃkhyeya-kalpas (asaṃkhyeya-kalpa, immeasurably long eons). Furthermore, there is the 『Dharma Gate of the Faculties』: When a Bodhisattva obtains this Dharma Gate, their wisdom regarding the Path will be profound, firm, and without obstruction. Furthermore, there is the 『Dharma Gate of Spiritual Power』: When a Bodhisattva obtains this Dharma Gate, they will abide in all dharmas, unshakeable and indestructible. Furthermore, there is the 『Dharma Gate of the Factors of Enlightenment』: When a Bodhisattva obtains this Dharma Gate, the flowers of enlightenment will not be defiled by the dust of afflictions. Furthermore, there is the 『Dharma Gate of the Limbs of the Path』: When a Bodhisattva obtains this Dharma Gate, they will enter samādhi (meditative absorption) without obstruction, and their mind will not be confused. Furthermore, there is the 『Dharma Gate of the Wisdom of Emptiness』: When a Bodhisattva obtains this Dharma Gate, they will abide among sentient beings, forever free from desire and anger. Furthermore, there is the 『Dharma Gate of the Absence of Characteristics』: When a Bodhisattva obtains this Dharma Gate, they will cause sentient beings to cherish the aspiration for the Path. Furthermore, there is the 『Dharma Gate of the Absence of Wishes』: When a Bodhisattva obtains this Dharma Gate, they will teach and transform sentient beings, removing their various desires and cravings; these are the eight hundred dhāraṇīs (dhāraṇī, mnemonic devices) of the Bodhisattva-Mahāsattva (bodhisattva-mahāsattva, great bodhisattva), briefly stating their essentials, thereby diligently approaching the Bodhimaṇḍa (place of enlightenment), adorning the Bodhi tree, with a mind as indestructible as diamond.

『Ninth, the Bodhisattva-Mahāsattva observes this trisāhasra-mahāsāhasra-lokadhātu (trisāhasra-mahāsāhasra-lokadhātu, a great chiliocosm), all beings with one foot, two feet, three feet, four feet, up to countless feet, those with minds of desire, those without minds of desire, those with minds of anger, those without minds of anger, those with minds of delusion, those without minds of delusion, those with minds of suffering and pleasure, those without minds of suffering and pleasure, all at the same time, in the same instant, they can clearly distinguish them, and for them, they expound the principles of suffering, emptiness, non-self, and non-person. This is the Bodhisattva-Mahāsattva, through the practice of asaṃjñā-samāpatti (asaṃjñā-samāpatti, cessation of perception), diligently approaching the Bodhimaṇḍa, adorning the Bodhi tree.』

『Tenth, the Bodhisattva-Mahāsattva further observes the minds of all beings in the trisāhasra-mahāsāhasra-lokadhātu, past, present, and future, their faculties are tranquil, and with this practice, they should accord with the Unsurpassed Perfect and True Path. This is the Bodhisattva-Mahāsattva diligently approaching the Bodhimaṇḍa.』

莊嚴佛樹。」

佛復告族姓子：「菩薩摩訶薩初舉右足行第一步，于其中間修行十法，進趣道場莊嚴佛樹。云何為十？一者、菩薩摩訶薩當舉右足蹈地之時，自稱名號，三界至尊，過佛恒沙皆行七步，當來諸佛亦皆當然。吾今現在出現於世，三界獨尊亦無等侶，諸佛標式不可漏脫，是謂菩薩摩訶薩進趣道場莊嚴佛樹。

「複次，菩薩當舉右足蹈地之時，便作是念：『吾今已逮不退轉地，亦使眾生同我所趣，不捨弘誓廣大之心。』是謂菩薩摩訶薩莊嚴佛樹進至道場。

「複次，菩薩初舉右足蹈地之時，復作是念：『過去諸佛，先行是法，當觀一生補處菩薩，紹吾處者名號是誰？』即自右旋顧謂彌勒：『卿后如我成佛不久，百千天人聞皆欣然，異向同音稱善無量。快哉！世雄！佛種不斷。』當於爾時，十一那術諸天、人民見授彌勒印封，皆發無上正真之道，是謂菩薩摩訶薩莊嚴佛樹進至道場。

「複次，菩薩初舉右足蹈地之時，便作是念：『吾今已逮眾智自在，神慧無礙辯才通達，斯等眾生久抱狐疑，沒溺塵垢不求度脫。吾今當以智慧之火，焚燒心中狐疑之叢。』是謂菩薩摩訶薩莊嚴佛樹進趣道場。

「複次，菩薩初舉右足蹈地之時，便復念言：『吾今已得無為解脫，當復接度有為解脫，

【現代漢語翻譯】 現代漢語譯本： 『莊嚴佛樹。』

佛陀又告訴族姓子：『菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）初次舉起右腳邁出第一步時，在其中間修行十種法，前進到菩提道場，莊嚴菩提樹。什麼是這十種法呢？第一，菩薩摩訶薩當舉起右腳踏地之時，自稱名號，是三界至尊，超過過去如恒河沙數諸佛都曾行走七步，未來諸佛也將如此。我現在出現在世間，是三界獨一無二的至尊，沒有同等者。諸佛的標式不可遺漏，這便是菩薩摩訶薩前進到菩提道場，莊嚴菩提樹。』

『其次，菩薩當舉起右腳踏地之時，便這樣想：『我現在已經證得不退轉地，也要使眾生和我一樣趨向此地，不捨棄弘大的誓願。』這便是菩薩摩訶薩莊嚴菩提樹，前進到菩提道場。

『其次，菩薩初次舉起右腳踏地之時，又這樣想：『過去諸佛，先行走了這條道路，應當觀察一生補處菩薩（Ekajāti-pratibaddha-bodhisattva，候補佛位的菩薩），繼承我位置的名號是誰？』隨即向右轉頭顧視彌勒（Maitreya，未來佛）：『你將來如我一樣成佛不久，百千天人和人民聽聞都欣然，異口同聲稱讚無量。太好了！世間的英雄！佛種不會斷絕。』當那時，十一那術（Ekādaśa-nātha，十一領袖）諸天和人民見到彌勒被授記，都發起無上正真之道，這便是菩薩摩訶薩莊嚴菩提樹，前進到菩提道場。

『其次，菩薩初次舉起右腳踏地之時，便這樣想：『我現在已經獲得眾智自在，神慧無礙，辯才通達，這些眾生長久以來抱有狐疑，沉溺在塵垢中不求度脫。我現在應當用智慧之火，焚燒心中的狐疑之叢。』這便是菩薩摩訶薩莊嚴菩提樹，前進到菩提道場。

『其次，菩薩初次舉起右腳踏地之時，便又念道：『我現在已經得到無為解脫，應當再次接引有為解脫，』

【English Translation】 English version: 'Adorn the Bodhi tree.'

The Buddha further told the son of the clan: 'When a Bodhisattva-Mahāsattva (great Bodhisattva) initially lifts his right foot to take the first step, he cultivates ten dharmas in between, advancing towards the Bodhi-mandala (enlightenment site) to adorn the Bodhi tree. What are these ten? First, when the Bodhisattva-Mahāsattva lifts his right foot to step on the ground, he proclaims his name, being the most honored in the triple world (Triloka), surpassing the Buddhas of the past as numerous as the sands of the Ganges, all of whom have walked seven steps, and the Buddhas of the future will also do so. I am now appearing in the world, being the unique and supreme one in the triple world, without equal. The standards of the Buddhas must not be omitted; this is how the Bodhisattva-Mahāsattva advances towards the Bodhi-mandala, adorning the Bodhi tree.'

'Secondly, when the Bodhisattva lifts his right foot to step on the ground, he thinks thus: 'I have now attained the stage of non-retrogression, and I will also lead sentient beings to the same destination as I, without abandoning the vast heart of great vows.' This is how the Bodhisattva-Mahāsattva adorns the Bodhi tree, advancing towards the Bodhi-mandala.'

'Thirdly, when the Bodhisattva initially lifts his right foot to step on the ground, he further thinks thus: 'The Buddhas of the past have walked this path before, and one should observe which Ekajāti-pratibaddha-bodhisattva (a Bodhisattva in his last life before Buddhahood) will succeed me and what his name is.' Then, turning his head to the right, he looks at Maitreya (the future Buddha): 'You will soon become a Buddha like me, and hundreds of thousands of devas (gods) and people will hear this and rejoice, praising immeasurably with one voice. Excellent! Hero of the world! The Buddha-seed will not be cut off.' At that time, the Ekādaśa-nātha (eleven leaders) devas and people, seeing Maitreya being conferred the prediction, will all generate the unsurpassed, true, and correct path. This is how the Bodhisattva-Mahāsattva adorns the Bodhi tree, advancing towards the Bodhi-mandala.'

'Fourthly, when the Bodhisattva initially lifts his right foot to step on the ground, he thinks thus: 'I have now attained the freedom of all wisdom, unobstructed divine wisdom, and eloquent speech. These sentient beings have long held doubts, drowning in the dust and defilements, not seeking liberation. I shall now use the fire of wisdom to burn the thicket of doubts in their hearts.' This is how the Bodhisattva-Mahāsattva adorns the Bodhi tree, advancing towards the Bodhi-mandala.'

'Fifthly, when the Bodhisattva initially lifts his right foot to step on the ground, he further thinks: 'I have now attained the unconditioned liberation, and I shall again guide others to conditioned liberation,'

過去恒沙諸佛世尊皆悉同我無為解脫，當來諸佛亦獲此法。快哉！福報不有斷滅，妄想已盡無所貪求。』是謂菩薩摩訶薩進趣道場莊嚴佛樹。

「複次，菩薩摩訶薩初舉右足蹈地之時，復生此心：『眾生永處邪見顛倒，不睹三向空無之慧。我今當演護心清凈，無覺無觀法性虛寂，知慚知愧眾行之本，苦空非身無人無壽，當以此心普覆一切。』是謂菩薩摩訶薩進趣道場莊嚴佛樹。

「複次，菩薩初舉右足欲趣浴池，琉璃水精七寶園觀，鳧雁鴛鴦異類奇鳥，諸天導從不可稱量。『我今露形乃非其宜，設當入城村落人眾，謂為裸形不知慚恥，宜求袈裟以障于體。』時有天子名曰福蓋，即知菩薩心中所念，尋奉八萬四千金縷織成袈裟。菩薩自念：『過去諸佛法服云何？進趣行來斯用何法？』虛空神天叉手白言：『過去諸佛皆著織成金縷袈裟，亦如今日諸天所獻。』菩薩即受八萬四千織成金縷袈裟，以道神力而合為一。袈裟著體，三十二相八十種好盡皆外現，斯由曩昔施無想報行度無施，是謂菩薩摩訶薩進趣道場莊嚴佛樹。

「複次，菩薩舉右足時，便生此心：『眾生若干性行不同。吾今當以智慧光明，普照三千大千世界。』即放頂相光明，普照十方諸佛剎土。眾生之類見光明者，悉來雲集詣忍世界，奉事如

【現代漢語翻譯】 現代漢語譯本：『過去無數如恒河沙數般的諸佛世尊，都和我一樣證得了無為解脫，未來的諸佛也將獲得這種解脫之法。真是太好了！福報不會斷滅，妄想已經止息，沒有什麼可以貪求的了。』這就是菩薩摩訶薩走向菩提道場，莊嚴菩提樹的情景。 『再者，菩薩摩訶薩第一次抬起右腳踏向地面時，心中又生起這樣的想法：『眾生永遠處於邪見顛倒之中，不能見到通往涅槃的三種智慧（三向：空、無相、無愿），我今天要宣揚守護心念的清凈，達到無覺無觀、法性虛寂的境界，知慚知愧是各種善行的根本，認識到苦、空、非身、無人、無壽的真諦，應當用這種心念普遍覆蓋一切眾生。』這就是菩薩摩訶薩走向菩提道場，莊嚴菩提樹的情景。 『再者，菩薩第一次抬起右腳想要走向浴池，那裡有琉璃、水精等七寶裝飾的園林，有野鴨、大雁、鴛鴦等各種奇異的鳥類，諸天引導侍從的數量不可稱量。『我現在裸露身體是不合適的，如果進入城鎮村落，人們會認為我裸體，不知羞恥，應該找一件袈裟來遮蔽身體。』當時有一位名叫福蓋的天子，立刻知道菩薩心中所想，隨即獻上八萬四千件用金線織成的袈裟。菩薩心想：『過去諸佛的法衣是什麼樣的呢？他們行走時使用什麼方法呢？』虛空中的神天合掌說道：『過去諸佛都穿著用金線織成的袈裟，就像今天諸天所獻的一樣。』菩薩接受了八萬四千件用金線織成的袈裟，用神通力將它們合為一件。袈裟穿在身上，三十二相和八十種好全部顯現出來，這是因為過去佈施無想之報，修行度脫沒有施捨之心。』這就是菩薩摩訶薩走向菩提道場，莊嚴菩提樹的情景。 『再者，菩薩抬起右腳時，便生起這樣的想法：『眾生的根性和行為各有不同。我現在應當用智慧光明，普遍照耀三千大千世界。』隨即從頂上的肉髻放出光明，普遍照耀十方諸佛的剎土。見到光明的眾生，都聚集到娑婆世界（忍世界），侍奉如來。

【English Translation】 English version: 'Past Buddhas, World-Honored Ones, as numerous as the sands of the Ganges, all attained the unconditioned liberation just as I have; future Buddhas will also attain this Dharma. How wonderful! The blessings will not be cut off, delusions have ceased, and there is nothing to crave.' This is what it means for a Bodhisattva-Mahasattva to advance towards the Bodhi-mandala (place of enlightenment), adorning the Bodhi tree. 'Furthermore, when the Bodhisattva-Mahasattva first lifts his right foot to step on the ground, he again generates this thought: 'Sentient beings are forever in perverse views and delusion, unable to see the wisdom of the three doors to liberation (three doors: emptiness, signlessness, wishlessness). Today, I shall expound the purity of guarding the mind, attaining the state of no perception and no observation, the emptiness and stillness of Dharma-nature. Knowing shame and remorse is the foundation of all virtuous conduct, realizing the truth of suffering, emptiness, non-self, no person, and no lifespan. I shall use this mind to universally cover all beings.' This is what it means for a Bodhisattva-Mahasattva to advance towards the Bodhi-mandala (place of enlightenment), adorning the Bodhi tree. 'Furthermore, when the Bodhisattva first lifts his right foot intending to go to the bathing pond, there are gardens adorned with lapis lazuli, crystal, and the seven treasures, with mandarin ducks, geese, and various kinds of rare birds. The number of devas (gods) guiding and attending him is immeasurable. 'It is not appropriate for me to expose my body now. If I were to enter towns and villages, people would think I am naked and shameless. I should seek a kasaya (monastic robe) to cover my body.' At that time, there was a deva (god) named Fukgai (Blessed Cover), who immediately knew what the Bodhisattva was thinking and offered eighty-four thousand kasayas woven with golden threads. The Bodhisattva thought to himself: 'What were the Dharma robes of the past Buddhas like? What methods did they use when walking?' The gods in the sky, with their palms together, said: 'Past Buddhas all wore kasayas woven with golden threads, just like the ones the devas (gods) are offering today.' The Bodhisattva accepted the eighty-four thousand kasayas woven with golden threads and, with his spiritual power, combined them into one. When the kasaya was worn on his body, the thirty-two major marks and eighty minor characteristics were all manifested outwardly. This was due to the reward of giving without thought in the past, practicing the perfection of giving without attachment.' This is what it means for a Bodhisattva-Mahasattva to advance towards the Bodhi-mandala (place of enlightenment), adorning the Bodhi tree. 'Furthermore, when the Bodhisattva lifts his right foot, he generates this thought: 'Sentient beings have different natures and conduct. Now, I shall use the light of wisdom to universally illuminate the three thousand great thousand worlds.' Immediately, he emitted light from the ushnisha (protuberance on the crown of the head), universally illuminating the Buddha-lands in the ten directions. Those sentient beings who saw the light all gathered in the Saha world (world of endurance), to serve the Tathagata (Thus Come One).

來香華供養。威神所感，使令天地六返震動，是謂菩薩摩訶薩進趣道場莊嚴佛樹。

「複次，菩薩當舉足時，心自生念：『生分已盡更不受胎，三界獨尊無有疇匹，當號為佛、如來、至真、等正覺，十號具足。』十方剎土諸佛世尊，各各于其國土，告四部眾、天、龍、鬼神、干沓和、阿須倫、迦留羅、緊陀羅、摩休勒、人與非人：『今日忍界釋迦文佛出現於世，眾相具足如星中月，福度眾生天人蒙祐，有欲興敬供養彼佛，宜知是時。』爾時，十方諸佛世界神通菩薩辯才具足，得總持門，千七百七十七億那術眾，皆來雲集詣此忍界，興致供養華至於膝。復有八十萬垓天魔波旬，皆詣忍界，興致供養給事菩薩。復有百千億垓神力龍王，各各七首，獻奉香湯浴洗菩薩。斯由曩昔口演甘露無厭足法，是謂菩薩摩訶薩進趣道場莊嚴佛樹。

「複次，菩薩內自生念：『眾生著有迷惑來久，設聞空無虛寂之法，意懷恐懼衣毛為豎。佛法深奧不可思議，漸當以次說道根原，分別眾生根原所由，玄鑒三世生法滅法，除去想著無貪吝心，從無數劫積行已來，所以不得道者皆由恩愛。吾今當除恩愛刺本，拔濟眾生安處無為。』是謂菩薩摩訶薩進趣道場莊嚴佛樹。

「如是，族姓子！菩薩大士降神出生、墮地舉右足，于其中

【現代漢語翻譯】 現代漢語譯本：他們帶著香和花來供養。由於佛的威神力所感，使得天地六次震動，這就是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）走向道場，莊嚴菩提樹的方式。

『再者，菩薩（bodhisattva）當抬起腳時，心中自然生起這樣的念頭：『生的緣分已經完結，不再受輪迴之苦，在三界之中獨一無二，沒有誰可以相比，應當被稱為佛（buddha）、如來（tathāgata）、至真（satya）、等正覺（samyak-saṃbuddha），具備十種稱號。』十方剎土（buddhakṣetra，佛土）的諸佛世尊（buddha-bhagavat，佛）各自在他的國土中，告訴四部眾（catasraḥ pariṣadaḥ，比丘、比丘尼、優婆塞、優婆夷）、天（deva）、龍（nāga）、鬼神（yakṣa）、干沓和（gandharva，香神）、阿須倫（asura，非天）、迦留羅（garuḍa，金翅鳥）、緊陀羅（kiṃnara，歌神）、摩休勒（mahoraga，大蟒神）、人與非人：『今天忍界（sahaloka）的釋迦文佛（Śākyamuni buddha）出現在世間，眾相具足如同星中的月亮，以福德普度眾生，使天人蒙受福祉，有想要敬奉供養那位佛的，應該知道時機已到。』那時，十方諸佛世界神通廣大的菩薩（bodhisattva），具備雄辯的口才，得到總持門（dhāraṇī-mukha，陀羅尼門），千七百七十七億那術（nayuta）眾，都來雲集到這個忍界（sahaloka），興致勃勃地供養，鮮花堆積到膝蓋那麼高。又有八十萬垓天魔波旬（māra pāpīyas，魔王），都來到忍界（sahaloka），興致勃勃地供養，侍奉菩薩（bodhisattva）。又有成百上千億垓具有神力的龍王（nāgarāja），各自有七個頭，獻上香湯為菩薩（bodhisattva）沐浴。這是由於過去無數劫以來口中宣說甘露般永不滿足的佛法，這就是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）走向道場，莊嚴菩提樹的方式。

『再者，菩薩（bodhisattva）內心自然生起這樣的念頭：『眾生執著于有，迷惑已經很久了，即使聽到空無虛寂的佛法，也會心懷恐懼，汗毛豎立。佛法深奧不可思議，應當逐漸地依次講述佛法的根源，分辨眾生的根源由來，深刻地洞察三世的生法和滅法，除去執著，沒有貪婪吝嗇之心，從無數劫以來積累修行，所以不能得道的原因都是由於恩愛。我現在應當除去恩愛的根本，拔除眾生的痛苦，使他們安住在無為的境界。』這就是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）走向道場，莊嚴菩提樹的方式。

『像這樣，族姓子（kulaputra，善男子）！菩薩大士（bodhisattva-mahāsattva，偉大的菩薩）降臨神蹟般地出生、落地時舉起右腳，在其中』

【English Translation】 English version: They came with incense and flowers to make offerings. Through the power of the Buddha's majestic spirit, the heavens and earth shook six times. This is how a Bodhisattva-Mahasattva (great bodhisattva) approaches the Bodhimaṇḍa (enlightenment seat), adorning the Bodhi tree.

'Furthermore, when a Bodhisattva (bodhisattva) raises his foot, the thought naturally arises in his mind: 'The cycle of birth is complete, and I will no longer be reborn. I am the unique and unparalleled one in the three realms, and I shall be called Buddha (buddha), Tathagata (tathāgata), Satya (truth), Samyak-Saṃbuddha (perfectly enlightened one), possessing all ten titles.' The Buddhas-Bhagavats (buddha-bhagavat, blessed buddhas) in the Buddha-kṣetras (buddhakṣetra, buddha-fields) of the ten directions, each in their own land, announce to the four assemblies (catasraḥ pariṣadaḥ, monks, nuns, laymen, and laywomen), Devas (deva, gods), Nagas (nāga, dragons), Yakshas (yakṣa, spirits), Gandharvas (gandharva, celestial musicians), Asuras (asura, demigods), Garudas (garuḍa, mythical birds), Kinnaras (kiṃnara, celestial musicians), Mahoragas (mahoraga, great serpents), humans, and non-humans: 'Today, Śākyamuni Buddha (Śākyamuni buddha) of the Sahaloka (sahaloka, this world) appears in the world, possessing all the marks and characteristics, like the moon among the stars. He blesses sentient beings with merit, and gods and humans receive his grace. Those who wish to revere and make offerings to that Buddha should know that the time is now.' At that time, Bodhisattvas (bodhisattva) from the Buddha-worlds of the ten directions, possessing great supernatural powers and eloquence, having attained the Dhāraṇī-mukha (dhāraṇī-mukha, gate of dharani), a multitude of one trillion, seven hundred seventy-seven billion Nayutas (nayuta), all gather and come to this Sahaloka (sahaloka, this world), eagerly making offerings, with flowers piled up to their knees. Moreover, eight hundred thousand koṭis (垓) of Māra Pāpīyas (māra pāpīyas, evil demon) all come to the Sahaloka (sahaloka, this world), eagerly making offerings, serving the Bodhisattva (bodhisattva). Furthermore, hundreds of thousands of koṭis (垓) of powerful Nāgarājas (nāgarāja, dragon kings), each with seven heads, offer fragrant water to bathe the Bodhisattva (bodhisattva). This is because, in the past, for countless kalpas, they have spoken the Dharma (dharma) like nectar, never tiring of it. This is how a Bodhisattva-Mahasattva (great bodhisattva) approaches the Bodhimaṇḍa (enlightenment seat), adorning the Bodhi tree.

'Furthermore, the Bodhisattva (bodhisattva) naturally has this thought arise within: 'Sentient beings are attached to existence and have been deluded for a long time. Even if they hear the Dharma (dharma) of emptiness and tranquility, they will be filled with fear and their hair will stand on end. The Buddha-dharma (buddha-dharma) is profound and inconceivable. I should gradually and sequentially explain the origin of the Dharma (dharma), distinguish the origins of sentient beings, deeply understand the arising and ceasing of phenomena in the three times, remove attachments, and have no greed or stinginess. The reason why I have not attained enlightenment despite accumulating practices for countless kalpas is all due to love and attachment. Now, I should remove the root of love and attachment, liberate sentient beings from suffering, and settle them in the state of non-action.' This is how a Bodhisattva-Mahasattva (great bodhisattva) approaches the Bodhimaṇḍa (enlightenment seat), adorning the Bodhi tree.

'Thus, son of a noble family (kulaputra, virtuous man)! When a Bodhisattva-Mahasattva (great bodhisattva) miraculously descends and is born, he raises his right foot upon touching the ground, and within that'

間思惟十法，莊嚴道樹亦不退轉。

「複次，族姓子！菩薩初生時，墮地行七步欲趣金機，次舉左足內自思惟：『諸佛世尊句義無量道法淳粹，應度無極無起滅法，行無生滅不可思議，非是羅漢辟支所及。道當一意多念非道，道當少欲多欲非道，道當知足多求非道，道當正見邪見非道。』是時，菩薩復作是念：『過去諸佛所行正法，為何謂耶？』復作是念：『過去恒沙諸佛世尊出現於世，以神足力現身威德，十根本義不可思議。云何為十？』於是，族姓子！菩薩達士先舉左足，遍滿三千虛空境界，不嬈眾生無覺知者，其有眾生睹足相輪，皆發無上正真道意，斯由曩昔禮敬之報，是謂菩薩摩訶薩進趣道場莊嚴佛樹。

「複次，族姓子！爾時，菩薩左足蹈地，心自生念：『古昔諸佛說法，云何分別句身義味？云何過去諸佛世尊進止行來威儀法則，以一句義演出無量諸佛法藏，從劫至劫乃至百劫，不能究盡一句之義？如來秘要不可思議，非是小節所能測度。』是謂菩薩摩訶薩進趣道場莊嚴佛樹。」

佛復告族姓子：「菩薩爾時放一毛孔光明，遍照無量諸佛剎土。于光明中，演說六度平等大法、空無想愿不起法忍，亦使眾生畢志堅固，皆發無上正真道意，是謂菩薩進趣道場莊嚴佛樹。

「複次，族姓

【現代漢語翻譯】 現代漢語譯本： 間或思惟十種法，用以莊嚴菩提道樹，亦不會因此而退轉。

『再者，善男子！菩薩初生時，落地行走七步，想要前往金機（指佛座），隨即舉起左腳，內心自思：『諸佛世尊的語句義理無量無邊，所傳之道法純正精粹，應度化無邊無際、無生無滅之法，所行之道無生無滅，不可思議，不是阿羅漢和辟支佛所能達到的境界。道應當一心一意，多念則非道；道應當少欲知足，多欲多求則非道；道應當持有正見，邪見則非道。』這時，菩薩又這樣想：『過去諸佛所行的正法，究竟是什麼呢？』又這樣想：『過去如恒河沙數般的諸佛世尊出現於世，以神通之力顯現自身威德，這十種根本義理不可思議。什麼是這十種呢？』於是，善男子！菩薩達士先舉起左腳，遍滿三千大千世界的虛空境界，不打擾任何眾生，也沒有眾生察覺。如有眾生看到菩薩足底的千輻輪相，都會發起無上正等正覺之心，這是由於過去禮敬諸佛的果報。這就是菩薩摩訶薩進趣道場，莊嚴菩提樹的情景。

『再者，善男子！當時，菩薩左腳踩在地上，心中自生念頭：『古時候的諸佛說法，是如何分別語句、身形和義理的？過去諸佛世尊的進退行走，威儀法則又是怎樣的？他們以一句義理，演說出無量諸佛的法藏，從一劫到百劫，都不能窮盡一句義理的含義。如來的秘密深奧不可思議，不是小聰明所能測度的。』這就是菩薩摩訶薩進趣道場，莊嚴菩提樹的情景。

佛陀又告訴善男子：『菩薩當時放出一個毛孔的光明，遍照無量諸佛的剎土。在光明中，演說六度（佈施、持戒、忍辱、精進、禪定、智慧）平等的大法、空無相愿（空性、無相、無愿）的不起法忍，也使眾生堅定志向，都發起無上正等正覺之心，這就是菩薩進趣道場，莊嚴菩提樹的情景。

『再者，善男子！』

【English Translation】 English version: Occasionally contemplating these ten dharmas, one adorns the Bodhi tree and does not regress.

『Furthermore, son of a good family! When a Bodhisattva is first born, he falls to the ground and walks seven steps, intending to go to the golden dais (referring to the Buddha's seat). Then, he raises his left foot and contemplates within himself: 『The words and meanings of the Buddhas, World Honored Ones, are immeasurable, and the Dharma they transmit is pure and refined. They should liberate the boundless and endless Dharma of no arising and no ceasing. Their path is without arising or ceasing, inconceivable, and beyond the reach of Arhats and Pratyekabuddhas. The path should be single-minded; multiple thoughts are not the path. The path should be of few desires and contentment; many desires and seeking are not the path. The path should be of right view; wrong view is not the path.』 At this time, the Bodhisattva further thinks: 『What is the right Dharma practiced by the Buddhas of the past?』 He further thinks: 『The Buddhas, World Honored Ones, of the past, as numerous as the sands of the Ganges, appeared in the world, displaying their divine power and majestic virtue. These ten fundamental meanings are inconceivable. What are these ten?』 Therefore, son of a good family! The Bodhisattva, the great being, first raises his left foot, filling the realm of the three thousand great thousand worlds, without disturbing any sentient beings, and without any sentient beings being aware. If any sentient beings see the thousand-spoked wheel mark on the sole of the Bodhisattva's foot, they will all generate the intention for Anuttara-samyak-sambodhi (unexcelled, right, and perfect enlightenment). This is due to the karmic reward of paying homage to the Buddhas in the past. This is how a Bodhisattva-Mahasattva (great being) approaches the Bodhimanda (place of enlightenment) and adorns the Buddha tree.

『Furthermore, son of a good family! At that time, when the Bodhisattva's left foot touches the ground, the thought arises in his mind: 『How did the Buddhas of ancient times explain the Dharma, distinguishing the phrases, forms, and meanings? What were the manners and rules of conduct of the Buddhas, World Honored Ones, of the past, in their advancing, stopping, walking, and coming? With one phrase of meaning, they expounded the immeasurable Dharma treasury of the Buddhas, and from one kalpa (eon) to a hundred kalpas, one cannot exhaust the meaning of one phrase. The secrets of the Tathagata (Thus Come One) are inconceivable and cannot be measured by small intellect.』 This is how a Bodhisattva-Mahasattva approaches the Bodhimanda and adorns the Buddha tree.

The Buddha further told the son of a good family: 『At that time, the Bodhisattva emits light from one pore, illuminating countless Buddha lands. In the light, he expounds the great Dharma of equality of the Six Paramitas (perfections) (Dana (generosity), Sila (morality), Ksanti (patience), Virya (effort), Dhyana (meditation), Prajna (wisdom)), the forbearance of the Dharma of non-arising of Emptiness, No-Sign, and No-Wish (Sunyata (emptiness), Animitta (no sign), Apranihita (no wish)), and also enables sentient beings to strengthen their resolve and generate the intention for Anuttara-samyak-sambodhi. This is how a Bodhisattva approaches the Bodhimanda and adorns the Buddha tree.

『Furthermore, son of a good family!』

子！菩薩爾時，內自思惟：『吾今當以三昧正受，普游虛空諸佛法界。』爾時，菩薩即入無形想定意，遍游虛空諸佛法界，左右翼從，天世人民莫覺知者，謂為菩薩進趣金機，是謂菩薩摩訶薩進趣道場莊嚴佛樹。

「複次，族姓子！即化一形，遍滿三千大千世界，復還如故，眾生之類無覺知者，是謂菩薩進趣道場莊嚴佛樹。

「複次，族姓子！菩薩爾時，慧明之光遍照三千大千剎土，一一光中皆出音聲：『今日釋迦文佛、如來、至真、等正覺，于閻浮利地，當轉法輪度未度者，福利眾生名稱遠布。』是謂菩薩進趣道場莊嚴佛樹。

「複次，族姓子！菩薩爾時一念之頃，令十方界諸佛世尊，各各舒手扶接菩薩，一切眾會皆悉見之，是謂菩薩進趣道場莊嚴佛樹。

「複次，族姓子！諸佛法藏深奧難測，吾當以次布現三乘緣覺聲聞菩薩之道，聞法覺寤終不中滯，是謂菩薩摩訶薩進趣道場莊嚴佛樹。

「複次，族姓子！過去三世諸佛世尊，吾今欲成無為大道，皆當證明令我成道。諸佛稱善皆在前立：『汝從阿僧祇劫，苦行無數，佈施持戒六度具足，國財妻子無所吝惜，今當成佛廣度眾生。我等扶接上至成佛不使中住。』是謂菩薩摩訶薩進趣道場莊嚴佛樹。

「複次，族姓子！菩薩分別過

【現代漢語翻譯】 現代漢語譯本 『子！菩薩那時，內心自思：『我現在應當以三昧正受（Samadhi，一種高度集中的冥想狀態），普遍遊歷虛空中的各個佛法界。』那時，菩薩立即進入無形想定意（a state of formless concentration），遍游虛空中的各個佛法界，左右護衛跟隨，天界世人和人民沒有覺察到這件事，（他們）認為菩薩正在前往金剛座（Vajrasana，佛陀成道之處），這就是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）前往道場（Bodhimanda，覺悟之地）莊嚴佛樹（the Bodhi tree，菩提樹）的情景。

『再者，族姓子！菩薩幻化出一個形體，遍滿三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，一個巨大的宇宙），然後又恢復如初，眾生沒有覺察到這件事，這就是菩薩前往道場莊嚴佛樹的情景。

『再者，族姓子！菩薩那時，智慧光明遍照三千大千剎土（Buddha-field，佛土），每一道光明中都發出聲音：『今日釋迦文佛（Sakyamuni Buddha，釋迦牟尼佛）、如來（Tathagata，佛的稱號之一）、至真（the ultimate truth）、等正覺（Samyaksambuddha，正等覺者），在閻浮利地（Jambudvipa，我們所居住的娑婆世界），將要轉法輪（turn the Dharma wheel，宣講佛法），度化未被度化的人，利益眾生，名聲遠揚。』這就是菩薩前往道場莊嚴佛樹的情景。

『再者，族姓子！菩薩那時在一念之間，讓十方世界（the ten directions）的諸佛世尊（Bhagavan，世尊），各自伸出手來扶持接引菩薩，一切大眾都看到了這一幕，這就是菩薩前往道場莊嚴佛樹的情景。

『再者，族姓子！諸佛的法藏（Dharma treasury，佛法的寶藏）深奧難測，我將依次展現三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）——緣覺（Pratyekabuddha，獨覺佛）、聲聞（Sravaka，聽聞佛法而證悟者）、菩薩（Bodhisattva，發菩提心利益眾生者）的道路，聽聞佛法覺悟的人最終不會停留在中間狀態，這就是菩薩摩訶薩前往道場莊嚴佛樹的情景。

『再者，族姓子！過去三世（past three lives）的諸佛世尊，我現在想要成就無為大道（unconditioned great path），都應當為我證明，讓我成就佛道。諸佛稱讚說好，都在我面前站立：『你從阿僧祇劫（asamkhya kalpas，無數劫）以來，苦行無數，佈施、持戒、六度（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）具足，對於國家、財產、妻子沒有絲毫吝惜，現在將要成佛，廣度眾生。我們扶持接引你，直到你成就佛道，不讓你停留在中間狀態。』這就是菩薩摩訶薩前往道場莊嚴佛樹的情景。

『再者，族姓子！菩薩分別過去

【English Translation】 English version 『Son! The Bodhisattva then contemplated within himself: 『I shall now, through the Samadhi of Right Concentration (Samadhi, a state of highly focused meditation), universally travel through the Dharma realms of all Buddhas in the empty space.』 At that time, the Bodhisattva immediately entered the intention of Formless Concentration (a state of formless concentration), traveling throughout the Dharma realms of all Buddhas in the empty space, with attendants on the left and right, unnoticed by the people of the heavenly world and the populace, who thought that the Bodhisattva was proceeding towards the Vajrasana (Vajrasana, the place where the Buddha attained enlightenment). This is what is meant by the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) proceeding towards the Bodhimanda (Bodhimanda, the place of enlightenment) to adorn the Bodhi tree (the Bodhi tree, the tree of enlightenment).』

『Furthermore, son of good family! He transformed into a form that filled the Trisahasra-Mahasahasra-Lokadhatu (Trisahasra-Mahasahasra-Lokadhatu, a great universe), and then returned to his original state, unnoticed by sentient beings. This is what is meant by the Bodhisattva proceeding towards the Bodhimanda to adorn the Bodhi tree.』

『Furthermore, son of good family! At that time, the light of the Bodhisattva's wisdom illuminated the three thousand great thousand Buddha-fields (Buddha-field, the land of Buddha), and from each light came a voice: 『Today, Sakyamuni Buddha (Sakyamuni Buddha, the Buddha Sakyamuni), the Tathagata (Tathagata, one of the titles of the Buddha), the Ultimate Truth (the ultimate truth), the Samyaksambuddha (Samyaksambuddha, the perfectly enlightened one), in Jambudvipa (Jambudvipa, the world we live in), will turn the Dharma wheel (turn the Dharma wheel, preach the Dharma), liberating those who have not yet been liberated, benefiting sentient beings, and spreading his name far and wide.』 This is what is meant by the Bodhisattva proceeding towards the Bodhimanda to adorn the Bodhi tree.』

『Furthermore, son of good family! At that time, in a single moment, the Bodhisattva caused all the Buddhas, the World Honored Ones (Bhagavan, the World Honored One), in the ten directions (the ten directions) to extend their hands to support and receive the Bodhisattva, and all the assemblies saw this. This is what is meant by the Bodhisattva proceeding towards the Bodhimanda to adorn the Bodhi tree.』

『Furthermore, son of good family! The Dharma treasury (Dharma treasury, the treasure of Dharma) of all Buddhas is profound and difficult to fathom. I shall reveal in sequence the paths of the Three Vehicles (Three Vehicles, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle)—the Pratyekabuddha (Pratyekabuddha, a solitary Buddha), the Sravaka (Sravaka, one who attains enlightenment by hearing the Dharma), and the Bodhisattva (Bodhisattva, one who generates Bodhicitta to benefit sentient beings). Those who hear the Dharma and awaken will not ultimately remain in an intermediate state. This is what is meant by the Bodhisattva-Mahasattva proceeding towards the Bodhimanda to adorn the Bodhi tree.』

『Furthermore, son of good family! All the Buddhas, the World Honored Ones, of the past three lives (past three lives), I now wish to attain the Unconditioned Great Path (unconditioned great path), and all should bear witness to me, allowing me to attain Buddhahood. All the Buddhas praised and said, 『Excellent,』 and stood before me: 『From asamkhya kalpas (asamkhya kalpas, countless eons) ago, you have practiced countless austerities, and have fully practiced giving, upholding precepts, and the Six Paramitas (Six Paramitas, giving, upholding precepts, patience, diligence, meditation, wisdom). You have not been stingy with your country, wealth, wife, or children. Now you shall become a Buddha and liberate countless sentient beings. We will support and receive you until you attain Buddhahood, and will not allow you to remain in an intermediate state.』 This is what is meant by the Bodhisattva-Mahasattva proceeding towards the Bodhimanda to adorn the Bodhi tree.』

『Furthermore, son of good family! The Bodhisattva distinguishes the past

去現在未來，空無想愿，亦是諸佛所應行法。從初發意乃至成佛，要當修習三向諸道、四等大慈、八無礙道，瓔珞其身，是謂菩薩摩訶薩進趣道場莊嚴佛樹。」

佛復告族姓子：「菩薩次舉右足當蹈地時，當具足此神足十慧不可思議。云何為十？有神足慧名曰無著，菩薩得此慧者，盡游諸佛深要法藏，是謂菩薩摩訶薩進趣道場莊嚴佛樹。

「復有神慧名曰無形，菩薩得此神慧者，入無厭定意，咨受十方諸佛言教。

「復有無二神慧，菩薩得此神慧者，勸進眾產生無上等正覺，不取聲聞辟支佛道。

「復有虛空神慧，菩薩得此神慧者，盡觀世界空無我人。

「復有無相神慧，菩薩得此神慧者，演暢諸法解一相無相，亦無生滅著斷之法。

「復有空觀神慧，菩薩得此神慧者，見諸佛土成者敗者，如觀掌珠。

「復有棄壽神慧，菩薩得此神慧者，觀壽緣報舍形受形。

「復有無言說神慧，菩薩得此神慧者，說法無法想，亦無若干念。

「復有無近遠神慧，菩薩得此神慧者，不見諸法窠窟遠近。

「復有無生滅神慧，菩薩得此神慧者，分別十二因緣根本，生者滅者悉無所有，是謂菩薩摩訶薩十神足慧進趣道場莊嚴佛樹。」

佛復告族姓子：「菩薩初生舉

【現代漢語翻譯】 現代漢語譯本： 『去除對過去、現在和未來的執著，達到空性，不起任何念想和願望，這就是諸佛所應修行的法門。從最初發菩提心直至成佛，應當修習三向諸道（指向涅槃的三種修行道路）、四等大慈（四種平等的慈愛心）、八無礙道（八種無礙的解脫道路），以此來莊嚴自身，這就是菩薩摩訶薩（ महानसत्त्व，偉大的菩薩）進趣道場，莊嚴佛樹的方法。』 佛陀又告訴族姓子：『菩薩接下來舉起右腳準備踏地時，應當具足這神足十慧（具備神通的十種智慧），不可思議。什麼是這十種智慧呢？有一種神足慧名為無著（不執著），菩薩得到這種智慧，能夠盡情遊歷諸佛深奧重要的法藏，這就是菩薩摩訶薩進趣道場，莊嚴佛樹的方法。』 『又有一種神慧名為無形（沒有形狀），菩薩得到這種神慧，能夠進入無厭定意（沒有厭倦的禪定狀態），請教接受十方諸佛的言教。』 『又有一種無二神慧（沒有分別的神通智慧），菩薩得到這種神慧，能夠勸導眾產生就無上等正覺（ अनत्तर-सम्यक्सम्बोधि，無上的、正確的覺悟），不取聲聞（ श्रवक，通過聽聞佛法而證悟的修行者）和辟支佛道（ प्रत्येकबुद्ध，獨自證悟的修行者）。』 『又有一種虛空神慧（如虛空般的神通智慧），菩薩得到這種神慧，能夠完全觀察世界是空性，沒有我、人等實體。』 『又有一種無相神慧（沒有形相的神通智慧），菩薩得到這種神慧，能夠宣揚諸法，解釋一切法都是一相，即無相，也沒有生滅和執著斷滅的法。』 『又有一種空觀神慧（以空性來觀察的神通智慧），菩薩得到這種神慧，能夠見到諸佛國土的成住壞空，就像觀看手中的寶珠一樣清晰。』 『又有一種棄壽神慧（捨棄壽命的神通智慧），菩薩得到這種神慧，能夠觀察壽命的因緣果報，捨棄舊的形體，接受新的形體。』 『又有一種無言說神慧（無法用言語表達的神通智慧），菩薩得到這種神慧，說法時沒有法的概念，也沒有任何念頭。』 『又有一種無近遠神慧（沒有遠近概念的神通智慧），菩薩得到這種神慧，不會在諸法中看到任何侷限和遠近的差別。』 『又有一種無生滅神慧（沒有生滅概念的神通智慧），菩薩得到這種神慧，能夠分辨十二因緣（ द्वादशाङ्गानि प्रतीत्यसमुत्पादस्य，佛教關於生命輪迴的十二個環節）的根本，明白生起和滅去都了無所有，這就是菩薩摩訶薩的十種神足慧，是進趣道場，莊嚴佛樹的方法。』 佛陀又告訴族姓子：『菩薩初生舉』

【English Translation】 English version: 'To relinquish attachment to the past, present, and future, to attain emptiness, and to have no thoughts or desires, this is the Dharma that all Buddhas should practice. From the initial arising of Bodhicitta (बोधिचित्त, the mind of enlightenment) until becoming a Buddha, one should cultivate the Three Paths Leading to Nirvana, the Four Immeasurable Minds of Loving-kindness, and the Eight Unobstructed Paths, adorning oneself with these. This is how a Bodhisattva Mahasattva (महासत्त्व, great being) progresses towards the Bodhimanda (बोधिमण्डप, the place of enlightenment) and adorns the Bodhi tree (बोधिवृक्ष, the tree of enlightenment).' The Buddha further told the son of a good family: 'When a Bodhisattva next lifts their right foot to step on the ground, they should be endowed with these ten inconceivable spiritual powers of wisdom. What are these ten? There is a spiritual power of wisdom called Non-Attachment. When a Bodhisattva attains this wisdom, they can freely roam through the profound and essential Dharma treasures of all Buddhas. This is how a Bodhisattva Mahasattva progresses towards the Bodhimanda and adorns the Bodhi tree.' 'There is also a spiritual wisdom called Formlessness. When a Bodhisattva attains this spiritual wisdom, they can enter the Samadhi (समाधि, meditative state) of Non-Satiety and receive the teachings of the Buddhas of the ten directions.' 'There is also a spiritual wisdom of Non-Duality. When a Bodhisattva attains this spiritual wisdom, they can encourage beings to achieve Anuttara-Samyak-Sambodhi (अनुत्तर-सम्यक्सम्बोधि, unsurpassed perfect enlightenment), without taking the path of Sravakas (श्रावक, hearers of the Dharma) or Pratyekabuddhas (प्रत्येकबुद्ध, solitary Buddhas).' 'There is also a spiritual wisdom of Emptiness. When a Bodhisattva attains this spiritual wisdom, they can fully observe that the world is empty and without self, person, or other entities.' 'There is also a spiritual wisdom of Non-Appearance. When a Bodhisattva attains this spiritual wisdom, they can expound the Dharma, explaining that all Dharmas are of one appearance, which is non-appearance, and that there is no arising, ceasing, or attachment to annihilation.' 'There is also a spiritual wisdom of Empty Contemplation. When a Bodhisattva attains this spiritual wisdom, they can see the formation, abiding, decay, and emptiness of all Buddha lands as clearly as seeing a jewel in the palm of their hand.' 'There is also a spiritual wisdom of Abandoning Lifespan. When a Bodhisattva attains this spiritual wisdom, they can observe the karmic retribution of lifespan, abandoning old forms and receiving new forms.' 'There is also a spiritual wisdom of Non-Verbal Expression. When a Bodhisattva attains this spiritual wisdom, when speaking the Dharma, they have no concept of Dharma and no thoughts whatsoever.' 'There is also a spiritual wisdom of No Near or Far. When a Bodhisattva attains this spiritual wisdom, they do not see any limitations or differences of near and far in all Dharmas.' 'There is also a spiritual wisdom of No Arising or Ceasing. When a Bodhisattva attains this spiritual wisdom, they can distinguish the root of the Twelve Nidanas (द्वादशाङ्गानि प्रतीत्यसमुत्पादस्य, the twelve links of dependent origination), understanding that arising and ceasing are without any substance. This is how a Bodhisattva Mahasattva's ten spiritual powers of wisdom progress towards the Bodhimanda and adorn the Bodhi tree.' The Buddha further told the son of a good family: 'When a Bodhisattva is first born and raises'

左足時，復當具足十業無量究竟。云何為十？於是，族姓子！諸佛如來之所修行，如來降形出世教化，分別三世十二牽連，三界五道塵垢縛著，沐浴諸結永無塵曀，是謂菩薩修第一業進趣道場莊嚴佛樹。

「複次，族姓子！如來出世化諸眾生，安處三乘隨其所愿；或有眾生，意趣羅漢不向佛門；或有眾生，習緣覺行不趣佛道；或有眾生，修無上道，不向聲聞緣覺辟支；或有眾生，退于佛道志慕小乘。

「爾時，菩薩誘進前人，逮成無上正真之道。或有眾生，在凡夫地不求方便上及三乘，菩薩勸進成三乘道，是謂菩薩第二之業進趣道場莊嚴佛樹。

「如來出世布現言教，以權方便適化眾生，荷負重擔為人重任。或與眾生現作父母兄弟朋友，或現國師尊長道士，或現大富長者、神力鬼王，周給貧困惠施七寶，開說道教成三乘果，是謂菩薩修習三業進趣道場莊嚴佛樹。

「如來出世轉無上法輪，不失四辯，觀察人心授十善行，分別演暢苦習盡道。或生迷惑沒溺三界，行權拔濟永離生死，是謂菩薩修第四業進趣道場莊嚴佛樹。

「如來世尊出現於世，恒以大悲加被眾生，如母愛子心不捨離。譬如龍王伊羅缽多羅，住于須彌金福山邊七寶宮殿，與諸龍女共相娛樂，若欲往至忉利天宮興致供養，化

【現代漢語翻譯】 現代漢語譯本：當抬起左腳時，應當圓滿具足十種行業，達到無量究竟的境界。什麼是這十種行業呢？族姓子！這是諸佛如來所修行的，如來降生顯現於世間教化眾生，分別過去、現在、未來三世和十二因緣的牽連，以及三界五道中塵垢的束縛，（如來）以佛法沐浴洗凈各種煩惱，永遠沒有塵埃污垢。這稱為菩薩修習的第一種行業，以此精進趨向道場，莊嚴菩提樹。 其次，族姓子！如來降生於世間教化各種眾生，使他們安住于聲聞乘、緣覺乘、菩薩乘這三乘之中，隨順他們的願望。有些眾生，心意傾向於成為阿羅漢，不向往佛的法門；有些眾生，修習緣覺的行持，不趨向成佛的道路；有些眾生，修習無上的菩薩道，不向往聲聞、緣覺、辟支佛的境界；有些眾生，從佛道退轉，心志嚮往小乘。 這時，菩薩引導先前的人，最終成就無上正真之道。有些眾生，處於凡夫的地位，不尋求方便之法，向上達到三乘的境界，菩薩勸導他們精進，成就三乘之道。這稱為菩薩修習的第二種行業，以此精進趨向道場，莊嚴菩提樹。 如來降生於世間，宣說教法，以權巧方便來適應教化眾生，承擔重大的責任。有時為眾生示現為父母、兄弟、朋友，有時示現為國師、尊長、道士，有時示現為大富長者、具有神力的鬼王，賙濟貧困的人，惠施各種珍寶，開示佛法，使他們成就三乘的果位。這稱為菩薩修習的第三種行業，以此精進趨向道場，莊嚴菩提樹。 如來降生於世間，轉動無上的法輪，不失四種辯才，觀察人們的心，傳授十善行，分別演說苦、集、滅、道四聖諦。對於那些產生迷惑而沉溺於三界的眾生，施行權巧方便來救拔他們，使他們永遠脫離生死輪迴。這稱為菩薩修習的第四種行業，以此精進趨向道場，莊嚴菩提樹。 如來世尊顯現於世間，總是以大慈悲心加持眾生，如同母親愛護自己的孩子一樣，內心不願捨棄他們。譬如龍王伊羅缽多羅（Irapathara，龍王的名字），居住在須彌山金福山旁邊七寶構成的宮殿中，與各位龍女共同娛樂，如果想要前往忉利天宮（Trayastrimsa Heaven，佛教的欲界六天之一）興致勃勃地供養

【English Translation】 English version: When lifting the left foot, one should fully accomplish the ten karmas, reaching the ultimate state of immeasurable merit. What are these ten karmas? O son of noble family! These are what all Buddhas and Tathagatas practice. The Tathagata descends and manifests in the world to teach and transform beings, distinguishing the connections of the three periods of time (past, present, and future) and the twelve links of dependent origination, as well as the bonds of defilement in the three realms and five paths. (The Tathagata) washes away all afflictions with the Dharma, forever free from dust and impurities. This is called the first karma of a Bodhisattva, progressing towards the Bodhimanda (place of enlightenment), adorning the Bodhi tree. Furthermore, O son of noble family! The Tathagata appears in the world to transform all beings, settling them in the three vehicles (Shravakayana, Pratyekabuddhayana, and Mahayana) according to their wishes. Some beings are inclined towards becoming Arhats and do not aspire to the Buddha's Dharma; some beings practice the conduct of Pratyekabuddhas and do not strive for the path of Buddhahood; some beings cultivate the unsurpassed Bodhisattva path and do not aspire to the realms of Shravakas, Pratyekabuddhas, or Pratyekajinas; some beings retreat from the path of Buddhahood and aspire to the Small Vehicle (Hinayana). At this time, the Bodhisattva guides those who came before, ultimately attaining the unsurpassed, true, and perfect path. Some beings, being in the state of ordinary beings, do not seek expedient means to ascend to the three vehicles. The Bodhisattva encourages them to progress and accomplish the path of the three vehicles. This is called the second karma of a Bodhisattva, progressing towards the Bodhimanda, adorning the Bodhi tree. The Tathagata appears in the world, proclaiming the teachings, using skillful means to adapt and transform beings, bearing heavy responsibilities for others. Sometimes appearing to beings as parents, siblings, or friends; sometimes appearing as a national teacher, respected elder, or Taoist; sometimes appearing as a wealthy elder or a powerful ghost king, providing for the poor and bestowing various treasures, expounding the Dharma, enabling them to attain the fruits of the three vehicles. This is called the third karma practiced by a Bodhisattva, progressing towards the Bodhimanda, adorning the Bodhi tree. The Tathagata appears in the world, turning the unsurpassed Dharma wheel, without losing the four kinds of eloquence, observing people's minds, transmitting the ten wholesome actions, and distinctly expounding the Four Noble Truths (suffering, accumulation, cessation, and path). For those beings who are confused and drowning in the three realms, employing skillful means to rescue them, enabling them to forever escape the cycle of birth and death. This is called the fourth karma practiced by a Bodhisattva, progressing towards the Bodhimanda, adorning the Bodhi tree. The World Honored One, the Tathagata, appears in the world, always blessing beings with great compassion, like a mother loving her child, unwilling to abandon them in her heart. For example, the Dragon King Irapathara (name of a Dragon King), residing in a palace made of seven jewels beside Mount Sumeru (Mount Meru) Golden Blessing Mountain, enjoying himself with the dragon maidens. If he wishes to go to the Trayastrimsa Heaven (one of the six heavens of desire in Buddhism) to enthusiastically make offerings,

身七萬由延三十二頭，一一頭者邊有七牙，一一牙上有寶浴池，一一池中生七百蓮華，一一蓮華七百玉女，共相娛樂作倡伎樂，彈琴鼓瑟音聲不絕。復雨七寶乃至於膝，菩薩大士亦復如是，以四等心加被眾生，雨七覺意無窮法財，隨其志趣皆成道果，是謂菩薩修第五業進趣道場莊嚴佛樹。

「如來世尊以權方便隨時適化，可行知行可坐知坐、可言知言可默知默，遍入眾生心識所念，隨病療救不使增減，普令永處無為之岸，是謂菩薩修第六業進趣道場莊嚴佛樹。

「複次，族姓子！如來出世，化導眾生不自為身，為一人故經百千劫，代彼受苦不懷厭惓，安處佛慧成無上道，是謂菩薩修第七業進趣道場莊嚴佛樹。

「諸佛興出不壞法界，法性自爾亦非自爾，如爾真際亦不有壞非不有壞，修而不懼亦不恐畏，是謂菩薩修第八業進趣道場莊嚴佛樹。

「如來出世，當復具足一相無相，彈指之頃於過去未來現在法中，出生三世諸佛世尊，實而不異亦不變易，是謂菩薩修第九業進趣道場莊嚴佛樹。

「如來出世慈愍眾生，以一日之數令三世為一劫，其中眾生無覺知者，是謂菩薩初生墮地舉左足修行十業進趣道場莊嚴佛樹。」

佛復告族姓子：「菩薩初生墮地七步，于其中間復當思惟十法，降

【現代漢語翻譯】 現代漢語譯本：身軀有七萬由延（yóu yán，長度單位）高，有三十二個頭，每個頭的旁邊有七顆牙齒，每顆牙齒上都有一個寶貴的浴池，每個浴池中生長著七百朵蓮花，每朵蓮花上有七百位玉女，她們共同娛樂，演奏音樂，彈琴鼓瑟的聲音不絕於耳。又降下七寶，堆積到膝蓋的高度。菩薩大士也像這樣，用四種平等心（四無量心：慈、悲、喜、舍）加持眾生，降下七覺意（七覺支：擇法覺支、精進覺支、喜覺支、輕安覺支、舍覺支、定覺支、念覺支）的無盡法財，隨順他們的志向和興趣，都成就道果。這叫做菩薩修習第五種行業，進趣道場，莊嚴佛樹。 如來世尊用權巧方便，隨時適應變化，可以行走時知道行走，可以坐臥時知道坐臥，可以說話時知道說話，可以沉默時知道沉默，普遍進入眾生心識所念，隨著他們的病癥進行治療和救助，不使病情加重或減輕，普遍使他們永遠處於無為的彼岸。這叫做菩薩修習第六種行業，進趣道場，莊嚴佛樹。 再者，族姓子！如來出世，教化引導眾生，不為自己著想，爲了一個人，經歷百千劫，代替他們承受痛苦，不感到厭倦，安住在佛的智慧中，成就無上正等正覺。這叫做菩薩修習第七種行業，進趣道場，莊嚴佛樹。 諸佛興起出現，不會破壞法界，法的本性本來就是這樣，也不是本來就不是這樣，如真如實際，也不存在破壞或不破壞，修行而不感到恐懼，也不感到害怕，這叫做菩薩修習第八種行業，進趣道場，莊嚴佛樹。 如來出世，應當同時具備一相和無相，在彈指的瞬間，於過去、未來、現在法中，出生三世諸佛世尊，真實而不相異，也不改變，這叫做菩薩修習第九種行業，進趣道場，莊嚴佛樹。 如來出世，慈悲憐憫眾生，用一天的時間，使三世成為一劫，但其中的眾生沒有覺察到。這叫做菩薩初生墮地，舉起左腳，修行十種行業，進趣道場，莊嚴佛樹。 佛又告訴族姓子：『菩薩初生墮地行走七步，在這期間，又應當思惟十種法，降』

【English Translation】 English version: His body is seventy thousand yojanas (yojanas, a unit of length) tall, with thirty-two heads. Each head has seven teeth, and each tooth has a precious bathing pond. In each pond grow seven hundred lotus flowers, and on each lotus flower are seven hundred jade maidens, who together enjoy themselves, making music, playing zithers and lutes with ceaseless sounds. Moreover, it rains seven treasures up to the knees. Bodhisattvas and great beings are also like this, blessing sentient beings with the four immeasurable minds (the four Brahmaviharas: loving-kindness, compassion, sympathetic joy, and equanimity), raining down the endless Dharma wealth of the seven factors of enlightenment (the seven Bodhyangas: mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, and equanimity), fulfilling their aspirations and interests, and all achieving the fruit of the Path. This is called the Bodhisattva cultivating the fifth karma, advancing towards the Bodhimanda, and adorning the Bodhi tree. The Tathagata, the World-Honored One, uses skillful means to adapt to changes at any time. When it is appropriate to walk, He knows to walk; when it is appropriate to sit, He knows to sit; when it is appropriate to speak, He knows to speak; when it is appropriate to be silent, He knows to be silent. He universally enters the thoughts of sentient beings' minds, healing and rescuing them according to their illnesses, without increasing or decreasing their suffering, universally enabling them to eternally abide on the shore of non-action. This is called the Bodhisattva cultivating the sixth karma, advancing towards the Bodhimanda, and adorning the Bodhi tree. Furthermore, son of a noble family! When the Tathagata appears in the world, He transforms and guides sentient beings without thinking of Himself. For the sake of one person, He endures hundreds of thousands of kalpas, taking their suffering upon Himself without feeling weary, abiding in the wisdom of the Buddha, and attaining unsurpassed, complete enlightenment. This is called the Bodhisattva cultivating the seventh karma, advancing towards the Bodhimanda, and adorning the Bodhi tree. The arising of all Buddhas does not destroy the Dharma realm. The nature of Dharma is naturally so, and also not naturally not so. Like Suchness, the ultimate reality, there is neither destruction nor non-destruction. Cultivating without fear or dread, this is called the Bodhisattva cultivating the eighth karma, advancing towards the Bodhimanda, and adorning the Bodhi tree. When the Tathagata appears in the world, He simultaneously possesses both form and formlessness. In the snap of a finger, from the past, future, and present Dharmas, He brings forth the Buddhas, the World-Honored Ones, of the three times, real and not different, and also unchanging. This is called the Bodhisattva cultivating the ninth karma, advancing towards the Bodhimanda, and adorning the Bodhi tree. When the Tathagata appears in the world, He is compassionate and merciful to sentient beings. He uses the duration of one day to make the three times into one kalpa, but the sentient beings within it are unaware. This is called the Bodhisattva, upon being born and falling to the ground, raising His left foot, cultivating the ten karmas, advancing towards the Bodhimanda, and adorning the Bodhi tree. The Buddha further told the son of a noble family: 'When the Bodhisattva is first born and falls to the ground, He takes seven steps. During this time, He should contemplate ten Dharmas, descending.'

伏外道壞魔羅網，諸天侍衛，進趣道場莊嚴佛樹，乃至滅度終不捨離。云何為十？於是族姓子，先當降魔，身被慈仁之鎧，手執慧劍，善權前導，頭戴無畏華鬘，摧卻憍慢之眾，永除貢高。是謂，族姓子！先當修此第一難得之法。

「複次，族姓子！復當思惟玄妙廣義，斷漏取證，攝彼外道而為上首，加以神足神力無量，設彼現一，我當現二，趣使邪部安處正見。是謂，族姓子！菩薩當念修此第二難得之法。

「複次，族姓子！菩薩大士化度眾生，受法歡喜，必至堅固不趣余道，是謂菩薩修行第三難得之法。

「複次，族姓子！諸佛世尊恒所行法，日夜四時觀察眾生，彈指之頃周遍十方恒沙剎土，週而復始不著三界，是謂菩薩修行第四難得之法。

「複次，族姓子！行無礙智，遍滿三千大千世界，雖度眾生不見有度，是謂菩薩修習第五難得之法。

「複次，族姓子！菩薩大士以神足力，遍游十方恒沙剎土，遍觀眾生心識所念，或以一身化百千身還合為一，無覺知者，是謂菩薩修行第六難得之法。

「複次，族姓子！菩薩思惟四無礙慧，亦非羅漢辟支所修，亦非天龍鬼神八部之眾所能及逮，是謂菩薩修行第七難得之法。

「複次，族姓子！如來神力不可思議，十方無量諸佛

【現代漢語翻譯】 現代漢語譯本：摧伏外道的邪說，破除魔羅（Māra，佛教中的魔王）的羅網，諸天神眾侍衛，精進趨向道場，莊嚴菩提樹，乃至佛陀滅度（涅槃）始終不捨離。什麼是這十種難得之法呢？於是，善男子，首先應當降伏魔障，身披慈悲仁愛的鎧甲，手持智慧之劍，以善巧方便引導，頭戴無畏的華鬘（花環），摧毀驕慢的眾生，永遠去除貢高我慢。這就是，善男子！首先應當修習這第一種難得之法。 其次，善男子！還應當思惟玄妙廣大的義理，斷除煩惱，證得解脫，攝受那些外道，使他們成為領頭者，加以神通和神力，使其無量無邊。假設他們示現一個，我應當示現兩個，引導那些邪見之人安住于正見之中。這就是，善男子！菩薩應當憶念修習這第二種難得之法。 再次，善男子！菩薩大士教化度脫眾生，眾生接受佛法後心生歡喜，必定達到堅固不移，不再趨向其他道途，這就是菩薩修行第三種難得之法。 再次，善男子！諸佛世尊恒常修行的法，日夜四時都在觀察眾生，在彈指的瞬間就能周遍十方恒河沙數般的佛國剎土，週而復始，不執著於三界（欲界、色界、無色界），這就是菩薩修行第四種難得之法。 再次，善男子！運用無礙的智慧，遍滿三千大千世界，雖然度化了眾生，卻不認為有眾生被度化，這就是菩薩修習第五種難得之法。 再次，善男子！菩薩大士以神通之力，遍游十方恒河沙數般的佛國剎土，普遍觀察眾生心中所想，或者以一個身體化現成百千個身體，然後又合為一個，卻沒有誰能察覺，這就是菩薩修行第六種難得之法。 再次，善男子！菩薩思惟四無礙辯才（義無礙、法無礙、辭無礙、樂說無礙），這不是阿羅漢（Arhat，小乘佛教的最高果位）和辟支佛（Pratyekabuddha，緣覺）所能修習的，也不是天龍（Nāga，天龍八部之一）、鬼神等八部眾所能達到的，這就是菩薩修行第七種難得之法。 再次，善男子！如來的神力不可思議，十方無量諸佛

【English Translation】 English version: Subduing the heretical doctrines of external paths, destroying the nets of Māra (the demon king in Buddhism), with gods and celestial beings attending and guarding, advancing towards the Bodhi-mandala (place of enlightenment), adorning the Bodhi tree, and never abandoning it until the final extinction (Nirvana). What are these ten difficult-to-obtain practices? O son of a noble family, first, one should subdue the demonic obstacles, be clad in the armor of loving-kindness and compassion, hold the sword of wisdom in hand, be guided by skillful means, wear the garland of fearlessness on the head, crush the multitude of arrogance, and forever eliminate pride and haughtiness. This, O son of a noble family! is the first difficult-to-obtain practice that one should cultivate. Furthermore, O son of a noble family! one should contemplate the profound and vast meanings, cut off defilements, attain realization, and gather those of external paths, making them leaders, adding immeasurable spiritual powers and abilities. If they manifest one, I shall manifest two, guiding those with wrong views to abide in right view. This, O son of a noble family! is the second difficult-to-obtain practice that a Bodhisattva should remember and cultivate. Again, O son of a noble family! when a Bodhisattva Mahasattva (great being) transforms and liberates sentient beings, and they rejoice upon receiving the Dharma, they will surely reach steadfastness and not turn to other paths. This is the third difficult-to-obtain practice of a Bodhisattva. Again, O son of a noble family! the practice constantly performed by all Buddhas, the World Honored Ones, is to observe sentient beings at all times, day and night, pervading countless Buddha-lands in the ten directions in the space of a finger snap, circling endlessly without attachment to the three realms (desire realm, form realm, formless realm). This is the fourth difficult-to-obtain practice of a Bodhisattva. Again, O son of a noble family! exercising unobstructed wisdom, pervading the three thousand great thousand worlds, although liberating sentient beings, not seeing any beings as being liberated. This is the fifth difficult-to-obtain practice that a Bodhisattva cultivates. Again, O son of a noble family! a Bodhisattva Mahasattva, with the power of spiritual feet, travels throughout countless Buddha-lands in the ten directions, universally observing the thoughts and intentions in the minds of sentient beings, or transforming one body into hundreds of thousands of bodies and then merging them back into one, without anyone being aware. This is the sixth difficult-to-obtain practice of a Bodhisattva. Again, O son of a noble family! a Bodhisattva contemplates the four unobstructed eloquence (unobstructed understanding of meaning, Dharma, expression, and joyful exposition), which is not cultivated by Arhats (the highest attainment in Theravada Buddhism) or Pratyekabuddhas (Solitary Buddhas), nor can it be attained by the eight classes of beings such as devas (gods) and nāgas (dragons). This is the seventh difficult-to-obtain practice of a Bodhisattva. Again, O son of a noble family! the spiritual power of the Tathagata (another name for the Buddha) is inconceivable, and the countless Buddhas in the ten directions

剎土入一塵孔，周旋往來無有掛礙，還復如故無覺知者，是謂菩薩修行第八難得之法。

「複次，族姓子！如來、至真、等正覺，得四辯才無生滅智，遍滿三千大千世界，是謂菩薩修行第九難得之法。

「複次，族姓子！諸佛世尊行無盡法法門覆蓋眾生，十力、無畏、十八不共諸佛之法，是謂菩薩修行第十難得之法，進趣道場莊嚴佛樹。」

菩薩瓔珞經卷第一 大正藏第 16 冊 No. 0656 菩薩瓔珞經

菩薩瓔珞經卷第二(一名現在報)

姚秦涼州沙門竺佛念譯

龍王浴太子品第四

佛復告族姓子：「菩薩於時前升金機，顏色安詳顏貌容豫。諸天在上散華燒香，作天伎樂娛樂菩薩，世人在下左右侍衛，異口同音聲震天地，八十億垓干沓和子，捶鐘磬歌娛樂菩薩。時有摩那斯龍王、文驎龍王、伊羅缽龍王、阿耨達龍王等八十四億，皆來雲集。時諸龍王便以此偈，而讚頌曰：

「『今日離世垢，　　降生閻浮利， 　　隨俗處母胎，　　愿浴除世塵， 　　昔于無數劫，　　積功造眾業， 　　誓願今已果，　　愿聽沐聖體。 　　八十四億垓，　　龍從十方來， 　　各欲供養尊，　　奉瓶貢香湯。 　　尊本無數劫，　　苦行為眾生， 　　巍巍德無邊

【現代漢語翻譯】 現代漢語譯本 剎土（佛國凈土）進入一粒微塵的孔隙中，菩薩在其中自由自在地往來，沒有任何阻礙，並且恢復如初，沒有人察覺，這被稱為菩薩修行第八種難得之法。 『複次，族姓子（對在家菩薩的稱呼）！如來（佛的稱號）、至真（真實不虛）、等正覺（徹底覺悟者），獲得四種辯才（義辯、法辯、辭辯、應辯）和無生滅的智慧，這種智慧遍滿三千大千世界，這被稱為菩薩修行第九種難得之法。 『複次，族姓子！諸佛世尊奉行無盡的法門來覆蓋（教化）眾生，具備十力（如處非處智力等）、四無畏（正等覺無畏等）、十八不共諸佛之法（如身無失等），這被稱為菩薩修行第十種難得之法，以此精進趨向道場，莊嚴菩提樹。』 《菩薩瓔珞經》卷第一 大正藏第 16 冊 No. 0656 《菩薩瓔珞經》 《菩薩瓔珞經》卷第二 (又名《現在報》) 姚秦涼州沙門竺佛念譯 龍王浴太子品第四 佛陀再次告訴族姓子：『菩薩當時升上金色的高座，神色安詳，容貌和悅。諸天在上方散花焚香，演奏天上的音樂來娛樂菩薩，世人在下方左右侍衛，異口同聲，聲音震動天地。八十億垓干沓和子（樂神），敲擊鐘磬，歌唱來娛樂菩薩。』當時有摩那斯龍王（意為『意』）、文驎龍王、伊羅缽龍王（七頭龍王）、阿耨達龍王（無熱惱池龍王）等八十四億龍王，都來雲集。當時諸位龍王便用這些偈頌來讚頌說： 『今日遠離世間的塵垢，降生在閻浮利（南贍部洲）， 隨順世俗而處在母胎之中，愿為您沐浴，洗除世間的塵埃。 過去在無數劫中，積累功德，造作各種善業， 所發的誓願如今已經實現，愿聽許我們為您沐浴聖體。 八十四億垓龍，從十方而來， 各自想要供養您，奉獻裝滿香湯的寶瓶。 您本在無數劫中，爲了眾生而苦行， 您巍峨的德行無邊無際。

【English Translation】 English version A Buddha-land (kṣetra) enters the aperture of a single dust mote, freely moving back and forth without any hindrance, and returning to its original state without anyone noticing. This is called the eighth rare and difficult practice of a Bodhisattva. 『Furthermore, son of a good family (kulaputra, term for lay Bodhisattvas)! The Tathagata (title of a Buddha), the Truly Real, the Equally and Correctly Awakened One, obtains the four kinds of eloquence (analytical, doctrinal, verbal, and responsive) and the wisdom of non-origination and non-cessation, which pervades the three thousand great thousand worlds. This is called the ninth rare and difficult practice of a Bodhisattva.』 『Furthermore, son of a good family! All Buddhas, the World-Honored Ones, practice the inexhaustible Dharma methods to cover (teach and transform) sentient beings, possessing the ten powers (such as the power of knowing what is possible and impossible), the four fearlessnesses (such as the fearlessness of perfect enlightenment), and the eighteen unshared qualities of a Buddha (such as having no mistakes in bodily conduct). This is called the tenth rare and difficult practice of a Bodhisattva, advancing towards the Bodhi-mandala (place of enlightenment) to adorn the Bodhi tree.』 Bodhisattva Garland Sutra, Volume 1 Taisho Tripitaka, Volume 16, No. 0656, Bodhisattva Garland Sutra Bodhisattva Garland Sutra, Volume 2 (also known as Present Retribution) Translated by the Shramana Zhu Fonian of Liangzhou during the Yao Qin Dynasty Chapter 4: Dragon Kings Bathe the Crown Prince The Buddha further told the son of a good family: 『The Bodhisattva then ascended the golden dais, with a serene countenance and a joyful appearance. The devas (gods) above scattered flowers and burned incense, making heavenly music to entertain the Bodhisattva. The people below served as attendants on the left and right, speaking in unison, their voices shaking the heavens and the earth. Eighty billion nayutas of Gandharvas (celestial musicians) struck bells and chimes, singing to entertain the Bodhisattva.』 At that time, eighty-four billion Dragon Kings, such as Manas Dragon King (meaning 『mind』), Wenlin Dragon King, Elapatra Dragon King (seven-headed dragon king), Anavatapta Dragon King (dragon king of the Anavatapta lake), and others, all gathered together. Then, all the Dragon Kings praised with these verses: 『Today, leaving behind the defilements of the world, you are born in Jambudvipa (the southern continent), Following worldly customs, you dwell in a mother's womb; we wish to bathe you and cleanse away the dust of the world. In countless past kalpas (eons), you accumulated merit and created various virtuous deeds, The vows you made have now been fulfilled; may we be permitted to bathe your sacred body. Eighty-four billion nayutas of dragons come from the ten directions, Each desiring to make offerings to you, presenting precious vases filled with fragrant water. Originally, in countless kalpas, you practiced austerities for the sake of sentient beings, Your majestic virtue is boundless.』

，　　垂愍愿聽之。 　　渴仰世雄久，　　疲厭生死苦， 　　今得睹賢明，　　如日照虛空。 　　尊本發弘誓，　　欲度未度者， 　　最勝已解脫，　　當復脫未解。 　　過去恒沙佛，　　及當來現在， 　　功勛不可量，　　尊今已具足。 　　設從劫至劫，　　宣暢人中尊， 　　豈以螢火光，　　敢與佛日競？ 　　虛空可究竟，　　須彌可稱量， 　　海水可竭盡，　　尊德無邊涯。 　　比方日月光，　　摩尼明月珠， 　　雖照外闇冥，　　未能除無明。 　　今日無等倫，　　一毛之光明， 　　普照天世間，　　除垢淫怒癡。 　　過去六如來，　　盡生閻浮提， 　　盡受我等供，　　香湯浴尊形。 　　今復遭天師，　　億劫乃出現， 　　今各頂禮足，　　唯愿時沐浴。 　　諸天世人民，　　咸欲聽正法， 　　敷演深法本，　　當禮三界尊。』

「爾時，世尊直視東方，顏色和悅，與諸龍王而說斯偈：

「『吾今以降形，　　踔步閻浮利， 　　拔濟苦惱類，　　四等無邊涯。 　　金體有明證，　　眾相如日光， 　　當覺未覺者，　　今成佛不久。 　　觀生無數世，　　受形非一類， 　　雖有上中下，　　未有如是像。 　　快哉牢固誓，　　執意不虧損，

【現代漢語翻譯】 現代漢語譯本： 請您慈悲憐憫，聽我說。 我渴望仰慕世間的英雄很久了，也厭倦了生死的痛苦， 今天能夠見到您這樣賢明的人，就像太陽照亮虛空一樣。 您本來就發了宏大的誓願，想要度脫那些還沒有被度脫的人， 您是最殊勝的，已經解脫了，也應當再次解脫那些還沒有解脫的人。 過去的恒河沙數諸佛，以及將來的和現在的諸佛， 他們的功勛不可衡量，而您現在已經完全具備了。 即使從劫到劫，宣揚人中之尊（佛）， 又怎麼能用螢火蟲的光芒，敢於和佛的日光相比呢？ 虛空可以被窮盡，須彌山（Mount Sumeru）可以被稱量， 海水可以被竭盡，但您的功德卻沒有邊際。 如果用日月的光芒，摩尼寶珠（Mani jewel）和明月珠來比方， 雖然能照亮外面的黑暗，卻不能去除內心的無明。 今天您是無與倫比的，您一根毫毛的光明， 就能普照天世間，去除眾生的貪慾、嗔怒和愚癡。 過去的六位如來（Tathagata），都降生在閻浮提（Jambudvipa）， 都接受過我們的供養，用香湯沐浴您的尊貴之身。 現在我們又遇到了天人導師（Deva-teacher），億萬劫才出現一次， 現在我們各自頂禮您的雙足，只希望能夠及時為您沐浴。 諸天、世人和人民，都想要聽聞真正的佛法， 請您敷演深奧的佛法根本，我們應當禮敬三界之尊（佛）。'

『這時，世尊（Lord Buddha）直接看著東方，臉色和悅，對諸位龍王（Naga kings）說了這樣的偈語：

『我現在要降臨人間，大步走在閻浮提（Jambudvipa）上， 拔除救濟那些受苦受難的眾生，我的慈、悲、喜、舍四種心是無邊無際的。 我的金色的身體有明顯的證明，各種相好就像日光一樣， 我將覺悟那些還沒有覺悟的人，成佛的日子不遠了。 觀察我無數世的轉生，所受的形體不是同一類， 雖然有上等、中等和下等，但沒有像現在這樣的。 多麼令人欣慰啊，我那牢固的誓願，執著的意念沒有虧損，

【English Translation】 English version: Please have compassion and listen. I have longed to admire the hero of the world for a long time, and I am tired of the suffering of birth and death. Today, being able to see someone as wise as you is like the sun shining in the void. You originally made a great vow to liberate those who have not yet been liberated. You are the most supreme, already liberated, and should also liberate those who have not yet been liberated. The Buddhas of the past, as numerous as the sands of the Ganges, as well as those of the future and the present, Their merits are immeasurable, and you now possess them completely. Even if from kalpa to kalpa, proclaiming the Honored One among humans (Buddha), How can the light of a firefly dare to compete with the sunlight of the Buddha? The void can be exhausted, Mount Sumeru can be measured, The seawater can be drained, but your virtues are boundless. If compared to the light of the sun and moon, the Mani jewel and the bright moon pearl, Although they can illuminate the darkness outside, they cannot remove the ignorance within. Today you are unparalleled, the light from a single hair of yours, Can illuminate the heavens and the world, removing the defilements of greed, anger, and delusion. The six Tathagatas of the past all descended into Jambudvipa (Jambudvipa), All received our offerings, bathing your noble body with fragrant water. Now we have encountered the Deva-teacher, who appears only once in billions of kalpas, Now we each prostrate at your feet, only hoping to bathe you in time. The gods, people of the world, and all beings, all want to hear the true Dharma, Please expound the profound root of the Dharma, we should pay homage to the Honored One of the Three Realms (Buddha).'

'At that time, the Lord Buddha (Lord Buddha) looked directly at the east, with a peaceful expression, and spoke this verse to the Naga kings (Naga kings):

'I am now descending into the world, striding on Jambudvipa (Jambudvipa), To uproot and save those who suffer, my four immeasurable minds of loving-kindness, compassion, joy, and equanimity are boundless. My golden body has clear proof, and the various marks are like sunlight, I will awaken those who have not yet awakened, and the day of becoming a Buddha is not far away. Observing my countless lifetimes of rebirth, the forms I have taken are not of the same kind, Although there are superior, middle, and inferior forms, there has never been one like this. How gratifying, my firm vow, my persistent intention has not been diminished,

所現應果報，　　本凈如虛空。 　　世有三堅法，　　身命財寶貨， 　　此猶非究竟，　　終始可恃怙。 　　吾今舍此三，　　法身空無形， 　　無盡無生命，　　自然成道根。 　　世寶多險危，　　如幻不久停， 　　今獲七寶財，　　無形不可窮。 　　眾生心意識，　　三垢所覆蓋， 　　今已獲三明，　　初中竟通達。 　　普為世天人，　　當轉不死法， 　　法輪覆大千，　　仁慈心普潤。 　　受生有四縛，　　不離三世患， 　　今得四誠諦，　　無縛不復染。 　　慧觀苦聖諦，　　無智寤其智， 　　凈性如無垢，　　受證永澹泊。 　　本習興更樂，　　染著愛無盡， 　　彼塵我心受，　　纏結遂滋甚。 　　吾今觀本凈，　　樂想苦想滅， 　　澹然無憂喜，　　永與生死別。 　　過去有三行，　　生癡愛本原， 　　已盡亦不處，　　無有塵垢心。 　　現在六十四，　　牽致冥室聚， 　　永舍不與俱，　　獲六十四明。 　　未來無數塵，　　覆蔽於人心， 　　法雲布三界，　　潤澤諸不及。 　　凈教口柔軟，　　言聲如哀鸞， 　　斯由行無欺，　　說法無缺漏。 　　眾生懷陰蓋，　　調戲無慚愧， 　　今始得慚愧，　　壞滅貢高心。 　　佛所出現世

【現代漢語翻譯】 現代漢語譯本 所顯現的應得果報，其本性清凈如同虛空。 世間人執著於三種堅固之法：身體、生命、財寶貨物， 但這並非究竟，終究不是可以依賴的。 我現在捨棄這三者，追求法身（Dharmakaya），它空無形體， 沒有窮盡，沒有生命，是自然成就的成道之根本。 世間的寶物充滿危險，如同幻象般不能長久停留， 如今我獲得了七寶之財，無形無相，不可窮盡。 眾生的心、意、識，被貪、嗔、癡三垢所覆蓋， 如今我已經獲得了三明（tevijja），對初、中、后都通達明瞭。 我將普遍地為世間的天人和人，轉動不死的法輪（Dharmacakra）， 法輪的光輝覆蓋整個大千世界，以仁慈之心普遍滋潤。 眾生受生有四種束縛，不能脫離過去、現在、未來三世的苦患， 如今我獲得了四誠諦（catu-sacca），沒有束縛，不再被污染。 以智慧觀察苦聖諦（Dukkha-sacca），無智之人也能覺悟其智慧， 清凈的自性如同沒有污垢，接受證悟，永遠澹泊寧靜。 原本的習氣滋生更多的快樂，對染著的愛戀沒有窮盡， 那些塵埃被我的心所接受，纏繞糾結，於是更加嚴重。 我現在觀察本性清凈，快樂的想法和痛苦的想法都滅除了， 澹然無憂無喜，永遠與生死輪迴告別。 過去有三種行為，是產生愚癡和愛戀的根源， 我已經將它們斷盡，也不再執著於它們，心中沒有塵垢。 現在有六十四種（煩惱），牽引著人們聚集在黑暗的房間里， 我將永遠捨棄它們，不再與它們為伍，獲得了六十四種光明。 未來有無數的塵埃，覆蓋著人們的心， 我將以佛法的慈悲如雲般佈滿三界（Trailokya），潤澤那些沒有得到佛法滋潤的地方。 用清凈的教誨，以柔軟的口語，言語的聲音如同哀鳴的鸞鳥， 這是因為我的行為沒有欺騙，說法沒有缺失遺漏。 眾生懷有五陰的遮蓋，嬉戲調笑，沒有慚愧之心， 現在我開始有了慚愧之心，摧毀了貢高我慢的心。 佛所顯現於世間

【English Translation】 English version The manifested resultant retributions are fundamentally pure, like the void. The world clings to three firm things: body, life, wealth, and possessions, But these are not ultimate, nor can they be relied upon in the end. I now relinquish these three, pursuing the Dharmakaya (body of the Dharma), which is empty, formless, Endless, without life, the root of enlightenment achieved naturally. Worldly treasures are full of dangers, like illusions that do not last long, Now I have obtained the wealth of the seven jewels, formless and inexhaustible. The minds, intentions, and consciousness of beings are covered by the three poisons (greed, hatred, delusion), Now I have attained the three knowledges (tevijja), understanding the beginning, middle, and end. I will universally turn the wheel of the undying Dharma (Dharmacakra) for gods and humans in the world, The light of the Dharma wheel covers the entire great thousand world system, universally nourishing with a compassionate heart. Beings are born with four bonds, unable to escape the suffering of the three times (past, present, future), Now I have attained the four noble truths (catu-sacca), without bonds, no longer defiled. With wisdom, observe the noble truth of suffering (Dukkha-sacca), even the unwise can awaken to its wisdom, The pure nature is like being without defilement, receiving enlightenment, forever tranquil. Original habits give rise to more pleasure, attachment to love is endless, Those dusts are received by my mind, entangled and knotted, thus becoming even more severe. Now I observe the fundamental purity, the thoughts of pleasure and the thoughts of suffering are extinguished, Tranquil, without sorrow or joy, forever separated from the cycle of birth and death. In the past, there were three actions, the root cause of ignorance and love, I have exhausted them and no longer dwell on them, my heart without dust or defilement. Now there are sixty-four (afflictions), leading people to gather in dark rooms, I will forever abandon them, no longer associate with them, and obtain sixty-four lights. In the future, there are countless dusts, covering people's hearts, I will spread the Dharma like clouds throughout the three realms (Trailokya), nourishing those who have not received the nourishment of the Dharma. With pure teachings, with gentle speech, the sound of words like the cry of a mournful phoenix, This is because my actions are without deception, and my teachings are without omissions or deficiencies. Beings harbor the cover of the five aggregates, playing and joking without shame, Now I begin to have a sense of shame, destroying the mind of arrogance and pride. The Buddha appears in the world

，　　降伏諸邪眾， 　　升座師子吼，　　演說本行緣。 　　過去諸佛記，　　及未來現在， 　　五濁衰微世，　　有佛名能仁。 　　今我自觀察，　　志性殊于常， 　　名號既不虛，　　父稱為悉達。 　　故在於眾中，　　平視無所畏， 　　得凈總持慧，　　為度不肖人。 　　不見諸法本，　　起滅無處所， 　　亦復無成敗，　　寂然應慧觀。 　　普分別諸法，　　悉無窠窟處， 　　澹然無歸趣，　　斯乃應律行。 　　不以見無見，　　無求無所守， 　　我人寂寞定，　　無相愿亦然。 　　夫欲飲無厭，　　甘露微妙味， 　　亡相除諸著，　　斯應菩薩慧。 　　無人無壽命，　　成就諸佛藏， 　　摧碎貢高心，　　不興自大意。 　　上智不著數，　　不計有常想， 　　眾生興染心，　　照令知凈慧。 　　賢聖若干品，　　眾生根不同， 　　以慧觀未來，　　盡無若干道。 　　佛法有深要，　　其慧無邊涯， 　　唯空無染著，　　是謂法界凈。 　　一生經百生，　　乃至無數劫， 　　我今永以舍，　　背而前取證。 　　設我于中間，　　計壽著法性， 　　恒沙諸佛過，　　不履空無慧。 　　恒自降伏心，　　分別文字法， 　　是故自覺寤，　　建立大弘

【現代漢語翻譯】 現代漢語譯本： 　　降伏所有的邪惡勢力， 　　登上法座如獅子般吼叫，演說自己過去的行為和因緣。 　　過去諸佛的授記，以及未來和現在的諸佛， 　　在這五濁衰敗的時代，有一尊佛名叫能仁（釋迦牟尼佛的稱號）。 　　現在我自我觀察，我的志向和心性與常人不同， 　　我的名號既然不是虛假的，我的父親被稱為悉達（釋迦牟尼佛的父親）。 　　所以在眾人之中，我能平靜地觀看，沒有絲毫畏懼， 　　獲得了清凈的總持智慧，爲了度化那些不成材的人。 　　不見諸法的根本，生起和滅去沒有固定的處所， 　　也沒有所謂的成功和失敗，寂靜之中應當以智慧來觀察。 　　普遍地分別諸法，一切都沒有固定的巢穴和處所， 　　淡泊寧靜，沒有歸宿和去處，這才是符合規律的行為。 　　不以能見和不能見爲念，沒有追求，也沒有執守， 　　我與他人皆處於寂寞的禪定之中，無相的願力也是如此。 　　想要飲用沒有厭足的甘露微妙之味， 　　就要忘卻一切相，去除所有的執著，這才是菩薩的智慧。 　　沒有我，也沒有壽命的限制，成就諸佛的寶藏， 　　摧毀驕傲自大的心，不生起自以為是的念頭。 　　具有上等智慧的人不執著于數量，不計較是否有常住的想法， 　　眾生生起染污之心，就用清凈的智慧去照亮他們，使他們明白。 　　賢聖有各種不同的品類，眾生的根器也各不相同， 　　用智慧觀察未來，最終沒有若干不同的道路。 　　佛法有深刻的要義，它的智慧沒有邊際， 　　唯有空性沒有染著，這就是所謂的法界清凈。 　　一生經歷百生，乃至無數劫， 　　我今永遠捨棄，背離世俗，向前求取證悟。 　　假設我在中間，執著于壽命和法性， 　　即使經過恒河沙數般的諸佛，也無法踏入空性和無我的智慧。 　　永遠降伏自己的內心，分別文字的法義， 　　因此自覺覺悟，建立廣大的弘願。

【English Translation】 English version: Subduing all evil hordes, Ascending the seat, roaring like a lion, expounding the causes and conditions of my past deeds. The predictions of past Buddhas, and those of the future and present, In this age of five turbidities, there is a Buddha named Sakyamuni (another name for Sakyamuni Buddha). Now I observe myself, my aspirations and nature are different from ordinary people, Since my name is not false, my father is called Siddhartha (Sakyamuni Buddha's father). Therefore, in the midst of the crowd, I can observe calmly, without any fear, Having obtained the pure Dharani wisdom, to liberate those who are unworthy. Not seeing the root of all dharmas, arising and ceasing without a fixed place, Nor is there so-called success or failure, in stillness, one should observe with wisdom. Universally distinguishing all dharmas, everything has no fixed nest or place, Tranquil and serene, without a destination or place to go, this is in accordance with the precepts. Not clinging to seeing or not seeing, without seeking, without holding on, I and others are all in solitary samadhi, the vow of no-form is also like this. Wanting to drink the nectar of subtle taste without satiety, One must forget all forms, remove all attachments, this is the wisdom of a Bodhisattva. Without self, without the limitation of lifespan, accomplishing the treasury of all Buddhas, Crushing the arrogant and conceited heart, not giving rise to self-righteous thoughts. Those with superior wisdom do not cling to numbers, do not calculate whether there is a permanent thought, When sentient beings give rise to defiled minds, illuminate them with pure wisdom, so that they may understand. Sages and saints have various different categories, and the capacities of sentient beings are also different, Observing the future with wisdom, ultimately there are no several different paths. The Buddha Dharma has profound essentials, its wisdom is boundless, Only emptiness is without defilement, this is called the purity of the Dharma Realm. One life experiences hundreds of lives, even countless kalpas, I now forever abandon, turn away from the mundane, and seek enlightenment forward. Suppose in the middle, I cling to lifespan and Dharma-nature, Even if countless Buddhas like the sands of the Ganges pass by, one cannot step into the wisdom of emptiness and no-self. Always subduing one's own mind, distinguishing the Dharma meanings of words, Therefore, being self-aware and enlightened, establishing great vows.

誓。 　　昔吾初發意，　　志求緣覺乘， 　　閑凈無人處，　　四十四億劫。 　　無佛法聖眾，　　其間七十劫， 　　后遇大通慧，　　演暢大乘跡。 　　初聞未曾有，　　聖慧無量覺， 　　慈悲護四等，　　爾乃微信解。 　　自從是已來，　　興建功德業， 　　供養無數佛，　　復經十九劫。 　　后為大國王，　　飛輪皇帝王， 　　七寶前導從，　　千子才藝具。 　　供養清凈人，　　勤修梵行者， 　　九十七億垓，　　無著解脫心。 　　及施國貧窮，　　孤匱無所歸， 　　庫藏出珍寶，　　賙濟令無乏。 　　復于無數劫，　　躬自修凈行， 　　舍位授太子，　　出家衣法服。 　　忍辱性仁和，　　燕居寂無念， 　　漸漸心疲惓，　　猶人溺於淵。 　　善根漸漸微，　　如果熟自落， 　　往來生死苦，　　受報無數變。 　　意扃無大誓，　　趣欲免身患， 　　意業被想風，　　猶豫不究竟。 　　如是在生死，　　輪轉不能出， 　　復經六十劫，　　值遇寶瓔佛。 　　權化濟渡人，　　一乘無二道， 　　不聞小節名，　　空慧盡漏人。 　　敷演道一相，　　甚深純淑行， 　　始從彼發意，　　弘誓心難沮。 　　從彼至今日，　　七億阿僧祇， 　　將護

【現代漢語翻譯】 現代漢語譯本 誓。 往昔我最初發心時，立志尋求緣覺乘（Pratyekabuddha-yana，獨自覺悟的乘法）， 在清凈寂靜的無人之處，經歷了四十四億劫。 在那期間沒有佛法和聖眾，其中有七十劫， 之後遇到了大通慧佛（Mahābhijñājñānābhibhū，佛名），他宣揚闡述了大乘的修行。 我最初聽聞這前所未有的教法，領悟到聖慧無量的覺悟， 以慈悲之心守護四無量心（catasro 'pramāṇāḥ，四種無限的心理狀態），這才稍微相信並理解。 自從那時以來，我開始興建各種功德事業， 供養了無數的佛，又經歷了十九劫。 後來我成為一個偉大的國王，轉輪聖王（cakravartin，統治世界的理想君主）， 七寶（sapta ratna，轉輪王擁有的七種珍寶）在前引導，一千個兒子都才華橫溢。 我供養清凈之人，勤奮修行梵行（brahmacarya，禁慾的生活）的人， 有九十七億垓（數字單位）之多，他們都具有無執著的解脫之心。 並且施捨給國內的貧窮之人，孤獨睏乏無所依靠的人， 從國庫中拿出珍寶，賙濟他們使他們沒有缺乏。 我又在無數劫中，親自修行清凈的行為， 捨棄王位傳給太子，出家身穿袈裟。 我以忍辱為性情，仁慈祥和，隱居時寂靜無念， 漸漸地內心疲憊厭倦，就像人溺水深淵一樣。 善根漸漸衰微，如同成熟的果實自然墜落， 在生死輪迴中往來，承受無數的變故。 因為心中沒有宏大的誓願，只想免除自身的苦難， 心意被妄想之風吹動，猶豫不決不能徹底。 就這樣在生死輪迴中，流轉不能脫離， 又經歷了六十劫，遇到了寶瓔佛（Ratnavarṣa，佛名）。 他權巧方便地救濟度化眾生，宣揚一乘（ekayāna，唯一的道路）沒有二道， 不提倡小乘的細微末節，教導空慧，使人斷盡煩惱。 他闡述的道只有一個相，是甚深純粹的修行， 我從那時開始發心，弘大的誓願難以動搖。 從那時直到今天，已經過了七億阿僧祇劫（asaṃkhya，無數）， 我將守護...

【English Translation】 English version Vow. In the past, when I first made the resolution, I aspired to seek the Pratyekabuddha-yana (the vehicle of solitary Buddhas, those who attain enlightenment on their own), In a clean and quiet, uninhabited place, I spent forty-four billion kalpas (aeons). During that time, there were no Buddhas, Dharma, or Sangha (holy assembly); among them were seventy kalpas, Later, I encountered the Buddha Mahābhijñājñānābhibhū (Great Universal Wisdom Excellence Buddha), who expounded and elucidated the practices of the Mahayana (Great Vehicle). I initially heard this unprecedented teaching, realizing the immeasurable enlightenment of holy wisdom, Protecting the Four Immeasurables (catasro 'pramāṇāḥ, the four infinite mental states) with compassion, I then slightly believed and understood. Since then, I have been building various meritorious deeds, Making offerings to countless Buddhas, and again passing through nineteen kalpas. Later, I became a great king, a Chakravartin (wheel-turning monarch, an ideal ruler who governs the world), The Seven Treasures (sapta ratna, the seven jewels possessed by a Chakravartin) led the way, and a thousand sons were all talented. I made offerings to pure individuals, those who diligently practice Brahmacharya (celibate life), As many as ninety-seven billion 'gai' (a unit of number), all of whom possessed a mind of detachment and liberation. And I gave to the poor in the country, the lonely and destitute who had no one to rely on, Taking treasures from the treasury, providing relief so that they had no lack. Again, in countless kalpas, I personally cultivated pure conduct, Relinquishing the throne to the crown prince, leaving home and wearing the Dharma robes. I was patient and gentle in nature, living in seclusion, quiet and without thought, Gradually, my heart grew tired and weary, like a person drowning in a deep abyss. The roots of goodness gradually weakened, like a ripe fruit falling naturally, Going back and forth in the suffering of samsara (cycle of birth and death), enduring countless changes. Because there was no grand vow in my heart, I only wanted to avoid my own suffering, My mind was blown by the wind of delusion, hesitating and unable to be thorough. Thus, in the cycle of birth and death, revolving and unable to escape, Again, after sixty kalpas, I encountered the Buddha Ratnavarṣa (Jewel Rain Buddha). He expediently rescued and delivered beings, proclaiming the Ekayana (One Vehicle, the only path) with no second path, Not advocating the minor details of the Hinayana (Smaller Vehicle), teaching emptiness and wisdom, enabling people to exhaust afflictions. The path he expounded had only one aspect, which was profound and pure practice, From that time on, I made the resolution, and the grand vow was difficult to shake. From then until today, seven billion asamkhya (innumerable) kalpas have passed, I will protect...

順正法，　　今乃自覺寤。』」

佛復告族姓子：「爾時，菩薩與諸眾生，天龍鬼神八部之眾，及諸十方神通菩薩，嘆說此偈，受深妙義。即于座上，八十四垓人皆發無上正真道意，復有無數眾生逮得法忍。」

佛復告族姓子：「若有眾生，聞此一偈諷誦讀持，為人解說分別其義，不為眾魔之所得便。何以故？斯等眾生，皆由過去眾行具足，曾更供養無央數佛，誓願純淑各各發愿：『若我後生，要從一生補處菩薩聞說正法，即于彼佛坦然大寤，逮得無生無起滅法。』云何？族姓子！若有一人便說斯言：『吾乃知無形之法以形教授，虛空之相以實教授。』此人興建斯意，寧能不乎？」

時，有無畏大護菩薩，過此三千大千世界，有佛土名曰賢豪，佛名普賢。無畏大護菩薩從彼剎來，逮得總持立不退轉，即從坐起，偏露右肩長跪叉手，前白佛言：「世尊！無形之法以形教授，虛空無相以相教授，甚難甚難，終不可逮。所以者何？虛空無形無能染污，況當欲使有形質乎？此事不然。」

佛告無畏大護菩薩：「族姓子！斯猶可獲，欲從一生補處菩薩聞此法者，終不可得。何以故？諸法無數，豈當以無數中行有數法乎？無緣對法有緣對乎？虛空之法有形質乎？此事不然。但為如來世尊大慈廣佈，開化眾

【現代漢語翻譯】 現代漢語譯本：『遵循正法，如今我才自覺醒悟。』

佛陀又告訴族姓子：『當時，菩薩與諸眾生，天龍鬼神八部之眾，以及十方神通菩薩，讚歎誦說此偈，領受深奧微妙的意義。當即在座的八十四垓（形容極大的數量單位）人皆發起了無上正真道意，又有無數眾生獲得了法忍。』

佛陀又告訴族姓子：『若有眾生，聽聞此偈而諷誦讀持，為人解說分別其中的意義，就不會被眾魔所趁。為什麼呢？這些眾生，都是由於過去種種修行圓滿具足，曾經供養過無數的佛，誓願純熟各自發愿：『如果我後世轉生，一定要從一生補處（指下一生將成佛的菩薩）菩薩那裡聽聞正法，就在那位佛前坦然大悟，獲得無生無起滅的法。』怎麼樣？族姓子！如果有一個人便說這樣的話：『我乃是知道用有形之法來教授無形之法，用實在的相來教授虛空的相。』這個人興起這樣的想法，難道能不成功嗎？』

當時，有無畏大護菩薩，從超過此三千大千世界之外，有一個佛土名叫賢豪，佛號普賢。無畏大護菩薩從那個佛土而來，獲得了總持（總攝憶持一切法而不忘失的智慧）立於不退轉的境界，即從座位上起身，袒露右肩長跪合掌，上前對佛說：『世尊！用有形之法來教授無形之法，用有相之法來教授虛空的無相之法，太難太難了，終究是不可達到的。為什麼呢？虛空無形無相，沒有什麼能夠染污它，何況想要使它具有形質呢？這件事是不可能的。』

佛陀告訴無畏大護菩薩：『族姓子！這還是可以獲得的，想要從一生補處菩薩那裡聽聞此法，最終是不可能得到的。為什麼呢？諸法無數，怎麼能從無數中去實行有數的法呢？沒有緣分能與有緣分相對嗎？虛空之法會有形質嗎？這件事是不可能的。只是因為如來世尊大慈大悲廣泛施布，開化眾生。』

【English Translation】 English version: 'Following the Correct Dharma, now I am self-awakened.'

The Buddha further told the son of good family: 'At that time, the Bodhisattva, together with all sentient beings, the assembly of gods, dragons, ghosts, and other beings of the eight categories, as well as the Bodhisattvas with supernatural powers from the ten directions, praised and recited this verse, receiving its profound and subtle meaning. Immediately, eighty-four gai (an extremely large number unit) people in the assembly all aroused the unsurpassed, correct, and true mind of enlightenment, and countless sentient beings attained the dharma-忍 (acceptance of the truth of no-birth).'

The Buddha further told the son of good family: 'If there are sentient beings who hear this verse and recite it, read it, uphold it, and explain its meaning to others, they will not be taken advantage of by the demons. Why? These sentient beings are all due to the complete fulfillment of various practices in the past, having made offerings to countless Buddhas, and their vows are pure and mature, each making the vow: 'If I am reborn in the future, I must hear the Correct Dharma from a Bodhisattva who is in the last life before Buddhahood (一生補處), and then awaken before that Buddha, attaining the Dharma of no-birth, no-arising, and no-cessation.' What do you think? Son of good family! If someone were to say: 'I know how to teach the formless Dharma with form, and how to teach the aspect of emptiness with reality,' would this person's intention not succeed?'

At that time, there was a Bodhisattva named Fearless Great Protector, who came from beyond this three-thousand-great-thousand world, from a Buddha-land named Worthy Excellence, where the Buddha is named Universal Worthy (普賢, Puxian). The Fearless Great Protector Bodhisattva came from that Buddha-land, having attained dharani (總持, the power of retaining all teachings without forgetting) and established himself in non-retrogression. He immediately rose from his seat, bared his right shoulder, knelt with his palms together, and said to the Buddha: 'World Honored One! To teach the formless Dharma with form, and to teach the formless aspect of emptiness with form, is extremely difficult, ultimately unattainable. Why? Emptiness is formless and cannot be defiled, how much less can it be given form and substance? This is not possible.'

The Buddha told the Fearless Great Protector Bodhisattva: 'Son of good family! This is still attainable, but to hear this Dharma from a Bodhisattva who is in the last life before Buddhahood is ultimately unattainable. Why? The Dharmas are countless, how can one practice countable Dharmas among the countless? Can the unconditioned be compared to the conditioned? Does the Dharma of emptiness have form and substance? This is not possible. It is only because the Tathagata (如來, Rulai) World Honored One has great compassion and extensively spreads and transforms sentient beings.'

生令立牢固，敷演道教分別諸法，無言無說。世多愚惑興是非心，斯是漏法、是非漏法，是緣對法、非緣對法，是可護持、是非護持，是法有我、是法無我，是世俗法、是泥洹法，是法染著、是非染著，是法有數、是法無數，是法斷滅、是非斷滅，是法滓濁、是非滓濁。復自相誡，各說是言：『習是舍是，學是置是，學法非學法，此聲聞法，辟支佛法，非聲聞法，非辟支佛法，是菩薩法非菩薩法。』不以此觀成最正覺。何以故？有相著觀非第一空觀，無求無相亦無知見，乃成空觀。

「夫觀諸法無我無壽，不見剎土分別境界，無依無所依，是為法觀，空無所有。如是觀者，諸法亦寂，道果亦寂，受證亦寂。假使菩薩空觀如是，于諸悕望便無顛倒，祐利眾生而發大哀，興建佛法，雖度眾生無眾生想。空觀菩薩豈見度者？此事不然。若有菩薩摩訶薩，得此空觀者，便獲具足十無我法。云何為十？於是，無畏！菩薩摩訶薩，若族姓子、族姓女，于佛法眾不見凈穢，亦復不起彼此之念，此是法身此思欲身，前知過去後察未來，斯皆清凈而無我想，是謂菩薩空觀無我。

「複次，無畏！菩薩摩訶薩，法服齊整執持應器，觀見當來過去現在諸佛世尊入城教化，不見豪貴及下劣者，于中不起吾我二見，是謂菩薩空觀無我

【現代漢語翻譯】 現代漢語譯本： 使（修行者的）生命穩固，廣泛闡述佛陀的教義，分辨各種法，但超越言語和概念的侷限。世人多愚昧迷惑，生起是非之心，認為這是有漏洞的法、那是沒有漏洞的法，這是有條件的法、那是沒有條件的法，這是可以守護的、那是不可以守護的，這個法有『我』、那個法沒有『我』，這是世俗的法、那是涅槃（Nirvana）的法，這個法會產生執著、那個法不會產生執著，這個法是有限的、那個法是無限的，這個法會斷滅、那個法不會斷滅，這個法是污濁的、那個法不是污濁的。他們還互相告誡，各自說：『學習這個，捨棄那個；學習這個，放下那個；學習法，不學習法。』這是聲聞（Śrāvaka）法，這是辟支佛（Pratyekabuddha）法，這不是聲聞法，這不是辟支佛法，這是菩薩（Bodhisattva）法，這不是菩薩法。』不通過這樣的觀察，無法成就最正覺（Anuttarā-samyak-sambodhi）。為什麼呢？因為執著于有相的觀察，不是第一義的空觀（Śūnyatā）；只有無所求、無相、也無知見，才能成就空觀。

『觀察諸法無我（Anatta）、無壽（Ajiva），不見剎土（Buddhakṣetra）的分別和境界，無所依賴，也無所不依賴，這就是法觀，空無所有。這樣觀察的人，諸法也是寂靜的，道果（Marga-phala）也是寂靜的，受證也是寂靜的。假如菩薩的空觀是這樣的，對於各種希望就不會有顛倒，能夠佑護利益眾生而生起大悲心，興建佛法，即使度化眾生也沒有眾生之想。空觀的菩薩怎麼會見到被度化的人呢？這是不可能的。如果有菩薩摩訶薩（Bodhisattva-mahāsattva）得到這種空觀，就能獲得具足十種無我法。什麼是十種呢？於是，無畏（Abhaya）！菩薩摩訶薩，無論是善男子還是善女人，在佛法僧（Buddha-dharma-saṃgha）中不見凈與不凈，也不生起彼此的念頭，認為這是法身（Dharmakāya），那是思欲身，能夠預知過去，也能觀察未來，這些都是清凈而沒有我執的，這就是菩薩空觀的無我。

『再者，無畏！菩薩摩訶薩，法衣整齊，拿著應器（Pātra），觀察到未來、過去、現在的諸佛世尊入城教化，不見豪貴和下劣之人，心中不起我與非我的二元對立，這就是菩薩空觀的無我。

【English Translation】 English version: Establish life firmly, widely expound the Dharma, distinguishing all dharmas, without words or speech. Most people in the world are foolish and deluded, giving rise to thoughts of right and wrong, thinking this is a flawed dharma, that is a flawless dharma, this is a conditioned dharma, that is an unconditioned dharma, this is something to be protected, that is not to be protected, this dharma has 'self', that dharma has no 'self', this is a mundane dharma, that is Nirvana (Nirvana), this dharma produces attachment, that dharma does not produce attachment, this dharma is finite, that dharma is infinite, this dharma is subject to annihilation, that dharma is not subject to annihilation, this dharma is impure, that dharma is not impure. They also admonish each other, each saying: 'Learn this, abandon that; study this, set aside that; study dharma, do not study dharma.' This is the Śrāvaka (Śrāvaka) dharma, this is the Pratyekabuddha (Pratyekabuddha) dharma, this is not the Śrāvaka dharma, this is not the Pratyekabuddha dharma, this is the Bodhisattva (Bodhisattva) dharma, this is not the Bodhisattva dharma.' One cannot attain perfect enlightenment (Anuttarā-samyak-sambodhi) through such observation. Why? Because observation attached to forms is not the supreme emptiness (Śūnyatā); only by being without seeking, without form, and without knowledge can one attain emptiness.

'Observing all dharmas as without self (Anatta) and without life (Ajiva), not seeing the distinctions and boundaries of Buddha-fields (Buddhakṣetra), without reliance and without non-reliance, this is Dharma observation, empty and without anything. One who observes in this way finds all dharmas are also tranquil, the fruits of the path (Marga-phala) are also tranquil, and the attainment of realization is also tranquil. If a Bodhisattva's contemplation of emptiness is like this, then there will be no delusion in their various hopes, and they will generate great compassion to protect and benefit sentient beings, establish the Buddha-dharma, and even while liberating sentient beings, they will not have the thought of sentient beings. How could a Bodhisattva contemplating emptiness see those who are being liberated? This is not possible. If a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva) attains this contemplation of emptiness, they will obtain the complete ten non-self dharmas. What are the ten? Therefore, Abhaya (Abhaya)! If a Bodhisattva-mahāsattva, whether a son or daughter of good family, does not see purity or impurity in the Buddha-dharma-saṃgha (Buddha-dharma-saṃgha), and does not give rise to thoughts of this and that, thinking this is the Dharma-body (Dharmakāya) and that is the body of desire, able to know the past and observe the future, all of this is pure and without the thought of self, this is the Bodhisattva's contemplation of emptiness and non-self.

'Furthermore, Abhaya! A Bodhisattva-mahāsattva, with robes neatly arranged and holding a bowl (Pātra), observes the Buddhas, World Honored Ones, of the future, past, and present entering cities to teach, not seeing the wealthy and noble or the lowly and inferior, and not giving rise to the duality of self and non-self in their mind, this is the Bodhisattva's contemplation of emptiness and non-self.'

。

「複次，無畏！菩薩摩訶薩，玄見無數佛剎嚴凈國土坦然平正，不說今日佛土穢惡，執意清凈無若干想，唸唸一定識不流馳，是謂菩薩空觀無我。

「複次，無畏！菩薩摩訶薩，眾生染著，猗身解空，菩薩空慧三世無猗，是謂菩薩空觀無我。

「複次，無畏！菩薩摩訶薩，諸佛世尊教化若干，本無清凈亦不有異，是謂菩薩空觀無我。」

佛告無畏：「菩薩摩訶薩，若族姓子女，行度無極無盡法藏，眾寶華鬘以自嚴飾，如是無盡亦不見盡，于中成就盡不盡者，是謂菩薩空觀無我。

「複次，無畏！菩薩摩訶薩，當觀諸佛色像無量，入于本際寂然之法，分別義趣解色本無，普入法界化導眾生，不見色像化眾生者，是謂菩薩空觀無我。

「複次，無畏！菩薩摩訶薩，得佛聖慧深奧之藏，四事無畏，離八縛著得八解脫，雨法潤澤亦無老死，為師子吼志如金剛，離彼此中亦無染著，是謂菩薩空觀無我。

「複次，無畏！菩薩摩訶薩，漸當親近習宿命通，觀察無數阿僧祇劫，某國某佛諸佛世尊，雖現泥洹不取滅度，凈眾生跡不懷懈怠，不以劫數厭患眾生，亦復不以泥洹快樂欲取滅度，心如虛空不可玷汙，是謂菩薩空觀無我。

「複次，無畏！菩薩摩訶薩，以無邊涯智拔濟眾

【現代漢語翻譯】 現代漢語譯本： 『再者，無畏（name of a Bodhisattva）！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩），深刻地觀察無數佛剎（Buddha-kshetra，佛的國土）莊嚴清凈的國土，坦然平正，不認為今日的佛土是污穢醜惡的，執著于清凈而沒有各種各樣的想法，唸唸之間心意安定，不散亂馳騁，這叫做菩薩的空觀無我。 『再者，無畏（name of a Bodhisattva）！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩），眾生染著於世間，依靠身見來理解空性，菩薩的空慧對過去、現在、未來三世都沒有執著，這叫做菩薩的空觀無我。 『再者，無畏（name of a Bodhisattva）！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩），諸佛世尊教化眾生有種種不同的方式，但其本質上既沒有清凈也沒有差別，這叫做菩薩的空觀無我。』 佛告訴無畏（name of a Bodhisattva）: 『菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩），如果是善家子弟，修行度無極無盡的法藏，用各種珍寶華鬘來莊嚴自身，像這樣無盡的法藏也看不到它的盡頭，于其中成就盡與不盡的境界，這叫做菩薩的空觀無我。 『再者，無畏（name of a Bodhisattva）！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩），應當觀察諸佛的色像無量無邊，進入到本來的寂靜之法中，分別理解其義理，明白色相的本質是空無，普遍進入法界教化引導眾生，卻不執著於色像以及教化眾生的行為，這叫做菩薩的空觀無我。 『再者，無畏（name of a Bodhisattva）！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩），獲得佛的聖慧深奧的寶藏，具備四種無畏，脫離八種束縛得到八種解脫，降下法雨滋潤眾生，超越衰老和死亡，發出如雄獅般的吼聲，意志堅定如金剛，遠離彼此的對立，心中也沒有任何染著，這叫做菩薩的空觀無我。 『再者，無畏（name of a Bodhisattva）！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩），逐漸親近並修習宿命通，觀察無數阿僧祇劫（asamkhya kalpa，無數大劫）以前，在某個國家某位佛的教化下，諸佛世尊雖然示現涅槃（nirvana，寂滅），但實際上並沒有真正滅度，清凈眾生的足跡從不懈怠，不因為經歷漫長的劫數而厭倦眾生，也不因為貪圖涅槃的快樂而想要快速滅度，心如虛空一樣不可沾染污垢，這叫做菩薩的空觀無我。 『再者，無畏（name of a Bodhisattva）！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩），用無邊無際的智慧救拔眾生』

【English Translation】 English version: 『Furthermore, O Abhaya (name of a Bodhisattva)! A Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva), profoundly observes countless Buddha-kshetras (Buddha-kshetra, Buddha's lands), seeing their pure and level lands, not considering today's Buddha-land as impure and evil, adhering to purity without various thoughts, with a mind that is stable and not scattered in every moment, this is called the Bodhisattva's emptiness contemplation of no-self. 『Furthermore, O Abhaya (name of a Bodhisattva)! A Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva), sentient beings are attached to the world, relying on the view of self to understand emptiness, the Bodhisattva's wisdom of emptiness has no attachment to the three times of past, present, and future, this is called the Bodhisattva's emptiness contemplation of no-self. 『Furthermore, O Abhaya (name of a Bodhisattva)! A Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva), the Buddhas, World Honored Ones, teach sentient beings in various ways, but in essence, there is neither purity nor difference, this is called the Bodhisattva's emptiness contemplation of no-self.』 The Buddha said to Abhaya (name of a Bodhisattva): 『A Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva), if they are sons or daughters of good families, cultivate the boundless and endless Dharma treasury, adorn themselves with various precious flower garlands, like this endless Dharma treasury, they also do not see its end, achieving the state of both end and no-end within it, this is called the Bodhisattva's emptiness contemplation of no-self. 『Furthermore, O Abhaya (name of a Bodhisattva)! A Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva), should observe the immeasurable forms and images of all Buddhas, enter into the original, silent Dharma, distinguish and understand its meaning, realize that the essence of form is emptiness, universally enter the Dharma realm to teach and guide sentient beings, but not be attached to the forms and images or the act of teaching sentient beings, this is called the Bodhisattva's emptiness contemplation of no-self. 『Furthermore, O Abhaya (name of a Bodhisattva)! A Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva), obtains the profound treasury of the Buddha's sacred wisdom, possesses the four fearlessnesses, is liberated from the eight bondages and attains the eight liberations, rains down the Dharma to nourish sentient beings, transcends old age and death, roars like a lion, with a will as firm as diamond, is free from the duality of this and that, and has no defilement in the mind, this is called the Bodhisattva's emptiness contemplation of no-self. 『Furthermore, O Abhaya (name of a Bodhisattva)! A Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva), gradually approaches and cultivates the knowledge of past lives, observes countless asamkhya kalpas (asamkhya kalpa, countless great eons) ago, under the teaching of a certain Buddha in a certain country, the Buddhas, World Honored Ones, although manifesting nirvana (nirvana, extinction), in reality do not truly pass away, purify the traces of sentient beings without laziness, do not become weary of sentient beings because of the long eons, and do not desire to quickly pass away because of craving the happiness of nirvana, the mind is like the empty sky, which cannot be stained, this is called the Bodhisattva's emptiness contemplation of no-self. 『Furthermore, O Abhaya (name of a Bodhisattva)! A Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva), uses boundless wisdom to rescue sentient beings』

生，正使極遠在恒沙表，一一沙者盡為恒沙，如是計算週而復始，如是遍滿八方上下，亦游虛空無量境界，要濟眾生不令墮落，不自稱歎通慧果報，是謂菩薩摩訶薩十無我法。一生補處胎分盡者，乃應是行。」

爾時，座上色慾天子十九垓眾，即得頂忍；復有無數諸天世人，逮得空觀盡信之行；諸閱叉龍鬼，信向三尊受三自歸。

佛復告族姓子：「爾時，菩薩在金機上，國王、居士、天龍、鬼神、十方菩薩，各各興敬欲浴菩薩。時有菩薩名曰月精，于眾菩薩最為上首，攝持威儀法服安詳，即從座起長跪叉手，以偈贊曰：

「『尊今無礙形，　　不染三界塵， 　　洗以八解湯，　　世水安可堪， 　　心垢盡清明，　　內外無障礙， 　　江海河泉源，　　斯浴非久凈。 　　昔在琉璃池，　　禪頭龍宮時， 　　專意發大乘，　　要滅愛慾魔； 　　今已果本願，　　三界無等倫， 　　愿升無畏座。　　何為現洗浴？ 　　生天六十二，　　那術劫數中， 　　天伎五樂至，　　福響自然報， 　　法身眾智具，　　演說無礙道， 　　周訖託生此，　　迦惟羅衛城。 　　現世有三災，　　滅以三明報， 　　三慧通三達，　　三要今具足， 　　三等觀三世，　　不染三界有， 　　三分法身

【現代漢語翻譯】 現代漢語譯本 『生』，即使（菩薩）所處極遠之地在恒河沙的數量之外，每一粒沙子又都算作一個恒河沙數，這樣計算週而復始，遍滿八方上下，也遊歷虛空無量的境界，（菩薩）要救濟眾生不讓他們墮落，不自我稱讚通達智慧的果報，這就是所謂的菩薩摩訶薩（Bodhisattva-Mahāsattva， महानसत्त्व，偉大的菩薩）的十種無我之法。只有一生補處（ekajāti-pratibaddha， एकजातिप्रतिबद्ध，指來生將成佛的菩薩）的菩薩胎分完盡，才應有這樣的行為。

這時，座上的天子（Deva，देव）有十九垓（gāi，垓，古代數字單位）之多，立即獲得了頂忍（agga-kṣānti， अग्रक्षान्ति，最高的忍辱）；又有無數諸天世人，獲得了空觀（śūnyatā-darśana， शून्यतादर्शन，對空性的觀察）和盡信之行；那些閱叉（Yakṣa，यक्ष，一種守護神）、龍（Nāga，नाग，一種神獸）、鬼，都信奉三寶（triratna， त्रिरत्न，佛、法、僧）並受三自歸（tri-śaraṇa-gamana， त्रिशरणगमन，皈依佛、法、僧）。

佛（Buddha，बुद्ध）又告訴族姓子：『那時，菩薩（Bodhisattva， बोधिसत्त्व）在金機上，國王、居士、天龍（deva-nāga， देव-नाग，天上的龍）、鬼神、十方菩薩，各自心懷敬意想要為菩薩沐浴。當時有一位菩薩名叫月精（Candra-jyotis， चन्द्र-ज्योतिस्），在眾菩薩中最為首要，他攝持威儀，身著法服，安詳地從座位上起身，長跪合掌，用偈頌讚嘆道：』

『您現在擁有無礙之身，不沾染三界（trayo dhātavaḥ， त्रयो धातवः，欲界、色界、無色界）的塵埃，用八解脫（aṣṭa vimokṣāḥ， अष्ट विमोक्षाः，八種解脫）之湯來洗浴，世間的水怎麼能勝任呢？心中的污垢已經完全清凈明亮，內外都沒有任何障礙，江河湖海的泉水，這樣的沐浴不能長久保持潔凈。

過去在琉璃池，禪頭龍宮時，專心致志地發大乘（Mahāyāna，महायान，佛教宗派）之心，要滅除愛慾之魔；如今已經實現了最初的願望，在三界之中沒有誰能與您相比，愿您登上無畏之座。為何還要示現洗浴呢？

往昔六十二次生天，在那術劫數（Nāstika-kalpa， नास्तिक-कल्प，無有信仰的劫）之中，天上的伎樂五音齊鳴，福報的響聲自然應驗，法身（Dharmakāya，धर्मकाय，佛的法性之身）具備眾多的智慧，演說沒有障礙的道理，周遊完畢后託生於此，迦毗羅衛城（Kapilavastu，कपिलवस्तु)।

現世有三種災難，用三種明（tisro vidyāḥ， तिस्रो विद्याः，宿命明、天眼明、漏盡明）的果報來滅除，三種智慧通達三種境界，三種要義如今都已具備，用三種平等之心觀察過去、現在、未來三世，不沾染三界的存在，三分法身（trikāya， त्रिकाय，法身、報身、應身）。』

【English Translation】 English version 『Birth,』 even if (the Bodhisattva) is located extremely far away, beyond the number of sands in the Ganges River, and each sand is counted as a Ganges River of sands, calculating in this way, repeatedly and endlessly, filling all eight directions, above and below, also traveling through the immeasurable realms of emptiness, (the Bodhisattva) must save sentient beings and not let them fall, not praising themselves for the fruit of penetrating wisdom. This is what is called the ten non-self dharmas of a Bodhisattva-Mahāsattva (महासत्त्व, Great Being). Only when the fetal existence of a Bodhisattva who is in their last life before Buddhahood (ekajāti-pratibaddha, एकजातिप्रतिबद्ध, bound by only one more birth) is exhausted, should they act in this way.』

At that time, the Devas (देव, gods) in the assembly numbered nineteen gāis (垓, an ancient numerical unit), and they immediately attained the highest forbearance (agga-kṣānti, अग्रक्षान्ति, supreme patience). Moreover, countless gods and people attained the insight into emptiness (śūnyatā-darśana, शून्यतादर्शन, vision of emptiness) and the practice of complete faith. Those Yakṣas (यक्ष, a type of guardian spirit), Nāgas (नाग, a type of mythical serpent), and ghosts all believed in the Three Jewels (triratna, त्रिरत्न, Buddha, Dharma, Sangha) and took refuge in the Three Refuges (tri-śaraṇa-gamana, त्रिशरणगमन, taking refuge in the Buddha, Dharma, and Sangha).

The Buddha (बुद्ध) further told the son of the clan: 『At that time, the Bodhisattva (बोधिसत्त्व) was on the golden dais, and the kings, householders, deva-nāgas (देव-नाग, heavenly dragons), ghosts and spirits, and Bodhisattvas from the ten directions, each with reverence in their hearts, wished to bathe the Bodhisattva. At that time, there was a Bodhisattva named Candra-jyotis (चन्द्र-ज्योतिस्, Moon Essence), who was the foremost among the Bodhisattvas. He maintained dignified conduct, wore the Dharma robes, and calmly rose from his seat, knelt with palms together, and praised with a verse, saying:』

『You now possess an unhindered form, undefiled by the dust of the three realms (trayo dhātavaḥ, त्रयो धातवः, the desire realm, the form realm, and the formless realm), bathing with the water of the eight liberations (aṣṭa vimokṣāḥ, अष्ट विमोक्षाः, eight deliverances), how can worldly water be sufficient? The defilements of the heart have been completely purified and brightened, there are no obstacles inside or outside, the springs of rivers, lakes, and seas, such bathing cannot maintain cleanliness for long.

In the past, in the lapis lazuli pond, at the time of the Zen-headed dragon palace, with focused intention, you generated the mind of the Great Vehicle (Mahāyāna, महायान, a branch of Buddhism), wanting to extinguish the demons of love and desire; now you have fulfilled your original vow, in the three realms, no one can compare to you, may you ascend the fearless seat. Why do you now manifest bathing?

In the past, sixty-two times you were born in the heavens, in those Nāstika-kalpas (नास्तिक-कल्प, kalpas without faith), the heavenly music of the five instruments sounded together, the sound of blessings naturally responded, the Dharmakāya (धर्मकाय, the body of Dharma) possesses numerous wisdoms, expounding the unobstructed path, after completing the cycle, you were born here, in Kapilavastu (कपिलवस्तु).

In this world, there are three calamities, which will be extinguished by the retribution of the three kinds of knowledge (tisro vidyāḥ, तिस्रो विद्याः, knowledge of past lives, knowledge of the divine eye, knowledge of the extinction of outflows), the three wisdoms penetrate the three realms, the three essentials are now all complete, observing the past, present, and future three times with three kinds of equanimity, undefiled by the existence of the three realms, the three bodies (trikāya, त्रिकाय, Dharmakāya, Sambhogakāya, Nirmāṇakāya).』

具，　　當禮三界尊。 　　諸來會眾生，　　諸天須倫鬼， 　　咸各懷踴躍，　　敬承興供養， 　　前後衛清妙，　　行至琉璃園， 　　右攀蓮華枝，　　降神生閻浮。 　　當生墮地時，　　凈如紫磨金， 　　天地六反動，　　神感諸天至， 　　地獄諸考掠，　　一時皆休息， 　　清凈無瑕穢，　　如華不著水。 　　十方諸佛剎，　　如來等正覺， 　　各各于其國，　　宣告四部眾， 　　今日忍世界，　　世雄降出現， 　　垂愍諸眾生，　　永在三塗者， 　　當轉正法輪，　　鹿野清明園， 　　為久饑虛者，　　潤以甘露法。 　　八道尊獨寤，　　究盡十二緣， 　　無盡江海寶，　　充飽一切人。 　　設從劫至劫，　　佛佛嘆其德， 　　猶尚不能宣，　　況我螢火光？ 　　昔在無畏剎，　　不眴佛土中， 　　初觀無言法，　　未得無生慧， 　　誓生言教中，　　敷演無窮法， 　　今日期已至，　　愿轉尊法輪。』

「是時，菩薩心意澹然，默然熟視亦無言說，內自思惟：『如我今日為人說法，講論清凈不退轉地，不懷吾我之性。諸法自然生者亦爾，隨人根源而為說法，法性自爾無有變易，何況眾生有受法者？眾生本凈不見染污，建立智慧發弘誓心，尋究眾生皆悉

【現代漢語翻譯】 現代漢語譯本： 應當以恭敬之心禮敬三界至尊（指佛、法、僧）。 所有前來集會的眾生，以及諸天、阿修羅（須倫鬼）， 都各自懷著歡喜踴躍的心情，恭敬地準備供養。 前後護衛著清凈微妙的佛身，前往琉璃園。 （佛）向右攀著蓮花枝，降生於閻浮提（我們所居住的世界）。 當（佛）降生墮地的時候，身體潔凈如同紫磨金（純凈的黃金）， 天地發生六種震動，神靈感應到而諸天降臨。 地獄中各種拷打和掠奪，一時都停止了。 （佛）清凈沒有瑕疵污穢，如同蓮花不沾水。 十方諸佛的剎土（佛國），如來等正覺（佛的稱號）， 各自在他的國度里，宣告四部眾（比丘、比丘尼、優婆塞、優婆夷）， 今日在忍世界（娑婆世界），世間的英雄降生出現了， 憐憫那些受苦的眾生，永遠在三塗（地獄、餓鬼、畜生）受苦的人們。 （佛）將要轉動正法輪（佛法），在鹿野苑清凈光明的園林里， 為那些長期飢餓睏乏的人們，用甘露般的佛法來滋潤他們。 （佛）在菩提樹下獨自覺悟，徹底明瞭十二因緣（佛教關於生命起源和流轉的理論）， 以無盡的江海般的珍寶，來充分滿足一切人。 即使從劫（極長的時間單位）到劫，所有的佛都讚歎他的功德， 尚且不能完全宣說，更何況我這螢火蟲般微弱的光芒呢？ 過去在無畏剎（佛國名），不眴佛土（佛國名）中， 最初觀察那不可言說的法，尚未獲得無生智慧（對事物不生不滅的領悟）， 發誓在言教（通過語言文字傳達的教義）中，敷演無窮的佛法。 今日期限已到，愿（佛）轉動尊貴的法輪！』

『這時，菩薩心意平靜淡泊，默默地注視著，也沒有任何言語，內心自思惟：『如果我今日為人說法，講論清凈不退轉的境界，不懷有任何『我』的執著。諸法自然生滅的規律也是如此，隨著人們的根器和因緣而為他們說法，法的本性自然如此，沒有改變和差異，更何況眾生有接受佛法的人呢？眾生的本性本來就是清凈的，只是沒有見到染污的來源，所以要建立智慧，發起弘大的誓願，去尋求和探究眾生的本來面目。』

【English Translation】 English version: One should reverently pay homage to the Three Jewels (Buddha, Dharma, Sangha). All beings who have come to assemble, as well as the devas (gods), asuras (demons), All harbor joyful and elated hearts, respectfully preparing offerings. Guarding the pure and subtle Buddha-body, they proceed to the Vaidurya Garden (Crystal Garden). (The Buddha) reaches out to the right, grasping a lotus branch, descending to be born in Jambudvipa (the world we live in). When (the Buddha) is born and falls to the ground, his body is as pure as Jambu gold (pure gold), The heavens and earth shake in six ways, the spirits sense it, and the devas descend. All the tortures and plunder in hell cease for a time. (The Buddha) is pure, without blemish or defilement, like a lotus that does not cling to water. In the Buddha-fields (Buddha-lands) of the ten directions, the Tathagatas (Buddhas), Each in their own country, proclaims to the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas), Today, in the Sahā world (world of suffering), a hero of the world has descended and appeared, Showing compassion to suffering beings, those who are forever in the three evil realms (hell, hungry ghosts, animals). (The Buddha) is about to turn the Dharma wheel (teach the Dharma), in the pure and bright garden of Mrigadava (Deer Park), For those who have long been hungry and thirsty, he will nourish them with the nectar of the Dharma. (The Buddha) awakens alone under the Bodhi tree, thoroughly understanding the twelve links of dependent origination (Buddhist theory of the origin and flow of life), With endless treasures like the ocean, he fully satisfies all people. Even if from kalpa (extremely long unit of time) to kalpa, all the Buddhas praised his virtues, They still could not fully proclaim them, how much less can I, with my firefly-like light? In the past, in the Abhaya-ksetra (fearless land), in the Bhrimati-ksetra (unblinking land), Initially observing the unutterable Dharma, not yet attaining the wisdom of non-origination (understanding of the non-arising and non-ceasing of things), I vowed to expound the infinite Dharma in the teachings (teachings conveyed through language and text). Today, the appointed time has arrived, may (the Buddha) turn the noble Dharma wheel!』

『At this time, the Bodhisattva's mind was calm and serene, silently gazing without any words, inwardly contemplating: 『If I were to teach the Dharma to others today, discussing the pure and irreversible state, without harboring any attachment to 『self』. The natural arising and ceasing of all dharmas is also like this, teaching them according to people's capacities and conditions, the nature of the Dharma is naturally like this, without change or difference, how much more so are there beings who receive the Dharma? The nature of beings is originally pure, but they have not seen the source of defilement, therefore, one must establish wisdom, generate great vows, to seek and explore the original face of beings.』

清凈，本凈自然、無我自然、無形自然、人物自然。云何本凈自然？從久遠已來流轉生死，發意求道乃至泥洹，本自清凈，斯乃名曰本凈自然。云何無我自然？本有今無、今有本無，亦不言我我本生有，亦復不言有從我生，我不自知無我，有不自知有有，斯乃名曰無我自然。云何無形自然？無形者，識也神也壽也。此三句義常存不變，在空為空、在形為形、在有為有、在相為相、在無相為無相，無形之識空性自然，斯乃名曰無形自然。云何人物自然？尋究人物不見窠窟，意識幻化不達本源，愚惑相承言父言母，國財妻子漸生眾想，染著三有。我今已舍永不與處，以此自然明達空慧，空慧自然諸法亦爾。諸法自然，逮正覺者亦復自然，一切諸法但假名號，因號有名亦復自然，論說自然便為論說，無起滅法，斯則名曰人物自然。吾今若說空寂之法，眾生不信倍生疑網，設我復說形質之法，不盡根原況當滅度？宜且寂靜賢聖默然。』

「是時，有天子名寶瓔，通達聖心同佛性行，六通清徹曉了一相，永離八法不處塵勞，堪轉法輪頒宣佛教，四諦聖慧霍然除垢，具足五分如來法身，逮六無礙神通道果，形神俱游無所觸礙，得七覺意而自瓔珞，八道具足，諸法不共，得四無畏，力如金剛不可沮壞，以知菩薩賢聖默然，不與

【現代漢語翻譯】 現代漢語譯本 清凈，原本就是清凈的，是自然而然的清凈；無我，也是自然而然的；無形，也是自然而然的；人物（一切存在），也是自然而然的。什麼是原本清凈的自然？從久遠以來在生死中流轉，發起求道的意願乃至證得涅槃（泥洹），其本性就是清凈的，這就可以稱作原本清凈的自然。什麼是無我的自然？原本有現在沒有了，現在有的原本沒有，也不說我本來就存在，也不說有是從我這裡產生的，我不能自己知道無我，有也不能自己知道有有，這就可以稱作無我的自然。什麼是無形的自然？所謂的無形，就是指識（意識）、神（精神）、壽（壽命）。這三者的意義是恒常存在不變的，在空中就表現爲空，在形體中就表現爲形體，在有中就表現爲有，在相中就表現爲相，在無相中就表現爲無相，無形的識的空性是自然而然的，這就可以稱作無形的自然。什麼是一切存在（人物）的自然？探尋一切存在（人物）卻找不到固定的處所，意識的幻化不能達到本源，愚昧迷惑地相互承襲，說這是父親那是母親，對於國家財產妻子兒女漸漸產生各種想法，染著於三有（欲有、色有、無色有）。我現在已經捨棄了這些，永遠不再與它們相處，用這種自然來明白通達空慧，空慧的自然，一切諸法也是如此。諸法的自然，證得正覺的人也是自然而然的，一切諸法都只是假借名號，因為有了名號才有了存在，這也是自然而然的，談論自然就是談論沒有生起和滅亡的法，這就是所謂的一切存在（人物）的自然。我現在如果說空寂之法，眾生不會相信反而會更加疑惑，假設我再說有形質的法，也不能窮盡其根源，更何況是滅度呢？所以應該保持寂靜，賢聖之人也保持沉默。' 這時，有一位天子名叫寶瓔（Bao Ying），通達聖人的心意，與佛的性行相同，六神通清澈明瞭，曉得諸法一相，永遠遠離八法（八風：利、衰、毀、譽、稱、譏、苦、樂），不處在塵世的勞苦之中，能夠轉動法輪，宣揚佛教，四諦（苦、集、滅、道）的聖慧能夠迅速除去煩惱垢染，具足五分如來法身（戒身、定身、慧身、解脫身、解脫知見身），證得六無礙（義無礙、法無礙、辭無礙、樂說無礙、一切眾生語言無礙、一切法語言無礙）的神通道果，形體和精神共同遊歷而沒有阻礙，得到七覺支（念、擇法、精進、喜、輕安、定、舍）來莊嚴自己，八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）具足，諸法不與世俗相同，得到四無畏（正等覺無畏、一切法無畏、說障法無畏、說盡苦道無畏），力量如金剛一樣不可摧毀，因為知道菩薩和賢聖之人保持沉默，不與[世俗之人爭論]。

【English Translation】 English version 'Purity is inherently pure, naturally so; selflessness is natural; formlessness is natural; all beings (and things) are natural. What is inherently pure nature? From time immemorial, transmigrating through birth and death, aspiring to the path and even to Nirvana (Nirvana), it is inherently pure. This is called inherently pure nature. What is selfless nature? What was originally present is now absent, what is now present was originally absent. We do not say 'I' originally existed,' nor do we say 'existence arises from me.' 'I' cannot know 'I' am selfless, and existence cannot know it exists. This is called selfless nature. What is formless nature? Formlessness refers to consciousness, spirit, and life. The meaning of these three remains constant and unchanging. In emptiness, it manifests as emptiness; in form, it manifests as form; in existence, it manifests as existence; in appearance, it manifests as appearance; in non-appearance, it manifests as non-appearance. The emptiness of formless consciousness is natural. This is called formless nature. What is the nature of all beings (and things)? Searching for all beings (and things), we find no fixed abode. The illusion of consciousness cannot reach the source. Ignorantly, we inherit the notion of father and mother, and gradually develop various thoughts about country, wealth, wife, and children, becoming attached to the three realms of existence (the desire realm, the form realm, and the formless realm). I have now abandoned these and will never associate with them again. With this natural understanding, I clearly comprehend emptiness-wisdom. The nature of emptiness-wisdom is such that all dharmas (phenomena) are also like this. The nature of all dharmas is such that those who attain perfect enlightenment are also natural. All dharmas are merely provisional names. Because of names, there is existence, and this is also natural. Discussing nature is discussing the absence of arising and ceasing. This is called the nature of all beings (and things). If I were to speak of the Dharma of emptiness and stillness now, beings would not believe it and would instead become more doubtful. If I were to speak of the Dharma of form and substance, I could not exhaust its origins, let alone attain liberation? Therefore, it is better to remain silent, as the wise and virtuous do.' 'At that time, there was a Deva (celestial being) named Bao Ying (Bao Ying), who understood the mind of the sages, whose conduct was in accordance with the Buddha-nature, whose six superknowledges were clear and penetrating, who understood the single aspect of all dharmas, who was forever free from the eight worldly winds (gain, loss, disgrace, fame, praise, ridicule, sorrow, and joy), who did not dwell in the toils of the world, who was capable of turning the Dharma wheel and proclaiming the Buddha's teachings, whose wisdom of the Four Noble Truths (suffering, origin, cessation, and path) quickly removed defilements, who possessed the fivefold Dharma-body of the Tathagata (moral body, samadhi body, wisdom body, liberation body, and liberation-knowledge body), who attained the supernatural powers and fruits of the six unobstructed knowledges (unobstructed knowledge of meaning, unobstructed knowledge of Dharma, unobstructed knowledge of language, unobstructed knowledge of eloquence, unobstructed knowledge of the languages of all beings, and unobstructed knowledge of the languages of all dharmas), whose form and spirit traveled together without obstruction, who adorned himself with the seven factors of enlightenment (mindfulness, investigation of dharmas, vigor, joy, tranquility, concentration, and equanimity), who possessed the eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), whose dharmas were unlike those of the world, who attained the four fearlessnesses (fearlessness of perfect enlightenment, fearlessness of all dharmas, fearlessness of speaking of obstructive dharmas, and fearlessness of speaking of the path to the end of suffering), whose strength was like diamond and could not be destroyed, knowing that the Bodhisattvas and sages remained silent, not contending with [worldly people].'

眾生敷演法教。時，天子寶瓔即從座起，偏露右肩，叉手前白佛言：『世尊！我今不以佛眼、法眼、慧眼、天眼觀眾生類，應賢聖法律。我今乃以肉眼，觀見十方恒沙剎土，應受證者、修禪定者、或在一住至十住者，復見善男子臨欲成佛，得不退轉一生補處，往詣道場莊嚴佛樹者。此等之類，應從一生補處菩薩聞平等法諸法無二，志願于道皆悉成就。』

「是時，寶瓔天子慇勤勸請乃至三四，復以此偈而讚頌曰：

「『金顏尊無比，　　面像百葉華， 　　墮地自稱號，　　聲逾梵天音， 　　建立智慧淵，　　說法不有無。 　　眾生有常想，　　寂然不起二。 　　光曜照十方，　　闇冥悉見明， 　　人中尊難有，　　今故重自歸， 　　苦行無數世，　　慈悲難有雙， 　　功勛已具足，　　今我重自歸。 　　正使嘆尊足，　　𨄔跟膝髀腰， 　　皮毛七處平，　　平立左右亭， 　　手臂指纖細，　　掌文合縵理， 　　無畏廣長舌，　　千葉蓮花文， 　　含齒方四十，　　色如白雪珂。 　　當其說法時，　　唇像珠火明， 　　八聲非男女，　　亦非雌雄音， 　　感動十方界，　　聽聞無厭足。 　　耳方雙部珰，　　如空明月珠， 　　眼視白黑分，　　上下而俱眴， 　　頭髮色紺

【現代漢語翻譯】 現代漢語譯本 眾生宣揚敷衍佛法教義。這時，天子寶瓔（Bao Ying）（天上的王子，持有珍貴的瓔珞）即從座位上站起，袒露右肩，合掌向前對佛說：『世尊！我現在不憑藉佛眼、法眼、慧眼、天眼來觀察眾生，是否符合賢聖的法律。我現在乃是用肉眼，看見十方恒河沙數般的剎土（cha tu）（佛國），其中有應受證悟者、修習禪定者、或處於一住到十住果位者。我又看見有善男子將要成佛，得到不退轉的果位，成為一生補處菩薩（yi sheng bu chu pu sa）（下一世將成佛的菩薩），前往道場莊嚴佛樹。這些眾生，應該從一生補處菩薩那裡聽聞平等之法，明白諸法沒有分別，他們立下的志願都能夠成就。』 這時，寶瓔天子慇勤地勸請佛陀，甚至三番四次，又用偈頌讚美佛陀說： 『金色的尊者無比殊勝，面容如同百葉蓮花， 降生時自己稱名，聲音勝過梵天之音， 建立智慧的深淵，說法不落入有無兩邊。 眾生執著于常的妄想，寂然之中不起二元對立。 光明照耀十方世界，黑暗之處都見到光明， 人中之尊實在難得，現在我再次歸依您， 無數世苦行修持，慈悲之心無與倫比， 功德已經圓滿具足，現在我再次歸依您。 即使讚歎您的雙足，腳踝、小腿、膝蓋、大腿和腰部， 面板毛髮七處平滿，站立時左右端正挺拔， 手臂手指纖細修長，掌紋交織如網。 無畏的廣長舌相，有千葉蓮花的紋路， 牙齒方正有四十顆，顏色如同白雪和珂貝。 當您說法的時候，嘴唇如同明亮的珠火， 發出的八種聲音非男非女，也不是雌雄之音， 感動十方世界，聽聞的人沒有厭足。 耳朵方正，雙耳垂如珰（dang）（耳飾），如同虛空中明亮的月亮， 眼睛能分辨黑白，上下轉動， 頭髮顏色紺青。』

【English Translation】 English version Living beings expound and elaborate the Dharma teachings. At that time, the celestial being Bao Ying (Precious Necklace) immediately arose from his seat, bared his right shoulder, and, with his palms together, said to the Buddha: 'World Honored One! I now do not observe sentient beings with the Buddha-eye, Dharma-eye, Wisdom-eye, or Heavenly-eye to see if they accord with the laws of the wise and holy. I now use my physical eye to see countless lands like the sands of the Ganges in the ten directions, among which are those who should receive certification, those who cultivate meditation, or those who are in the stages from the first to the tenth Abode. I also see good men about to become Buddhas, attaining the stage of non-retrogression, becoming Bodhisattvas who will be reborn only once more (yi sheng bu chu pu sa) (Bodhisattvas who will become Buddhas in the next life), going to the Bodhimanda to adorn the Bodhi tree. These beings should hear the Dharma of equality from the Bodhisattvas who will be reborn only once more, understanding that all dharmas are without duality, and their vows will all be accomplished.' At this time, the celestial being Bao Ying earnestly entreated the Buddha, even three or four times, and then praised the Buddha with these verses: 'The golden-hued Honored One is incomparably supreme, your face is like a hundred-petaled lotus, At birth, you named yourself, your voice surpasses the sound of Brahma, You established the abyss of wisdom, your teachings do not fall into existence or non-existence. Sentient beings cling to the illusion of permanence, in stillness, no duality arises. Your light illuminates the ten directions, in darkness, all see light, The Honored One among humans is truly rare, now I again take refuge in you, You cultivated ascetic practices for countless eons, your compassion is unparalleled, Your merits are already complete and perfect, now I again take refuge in you. Even if one praises your feet, ankles, calves, knees, thighs, and waist, The skin and hair are full and even in seven places, standing upright and balanced on the left and right, Your arms and fingers are slender and delicate, the lines on your palms are interwoven like a net. Your fearless, broad, and long tongue has the markings of a thousand-petaled lotus, Your teeth are square and forty in number, their color is like white snow and shells. When you expound the Dharma, your lips are like bright pearl-fire, The eight kinds of sounds you emit are neither male nor female, nor are they sounds of either gender, They move the ten directions, those who hear are never satisfied. Your ears are square, your earlobes are like dang (ear ornaments), like a bright moon in the empty sky, Your eyes can distinguish black and white, moving up and down, The color of your hair is dark blue.'

青，　　肉髻毛右旋， 　　相好無邊涯，　　熟視如金山。 　　眾德瓔珞身，　　亦如眾花敷， 　　消滅眾塵埃，　　獨步三界尊。 　　斯等眾生類，　　普從十方集， 　　欲聽尊正法，　　無上至道要， 　　天人龍鬼神，　　渴仰思聞法， 　　愿愍一切故，　　速為轉法轉。』

「爾時，十方世界大梵天王，八十四億識乾天王最為第一，即從座起偏露右臂，長跪叉手在於佛前，以偈嘆佛而作頌曰：

「『無著舍眾穢，　　漏盡無慾污， 　　行一應尊教，　　游意空無慧， 　　本在兜術天，　　說法如駛流， 　　云何今寂然，　　不開慧明華？ 　　尊光照幽冥，　　蠲除三世闇， 　　十力無玷汙，　　唯愿時演法， 　　今日十方界，　　諸尊菩薩集， 　　咸欲悉聽聞，　　未曾所轉法。 　　意凈行無漏，　　亦如星中月， 　　已過無相愿，　　唯愿時說法。 　　眾生今沒溺，　　流轉生死海， 　　愿以平等舡，　　救彼沒溺者。 　　奇光甚巍巍，　　覆蔽日月精， 　　抑遏熱惱患，　　清凈無眾瑕， 　　尊本造誓願，　　勇猛無虧損， 　　慈悲平等意，　　說法無增減。 　　戒具以禪寂，　　神足力無畏， 　　空相無畏法，　　正受游疆界， 　　本行六

【現代漢語翻譯】 現代漢語譯本 『身色青藍，頭頂肉髻上的毛髮向右旋轉， 佛的相好莊嚴，無邊無際，仔細觀看如同金山一般。 以各種功德作為瓔珞裝飾佛身，也像各種鮮花盛開一樣， 能夠消除世間一切塵埃，是唯一行走於三界中最尊貴的。 這些眾生，普遍從十方聚集而來， 想要聽聞佛所說的正法，無上至高的道之要義， 天人、龍、鬼神，都渴望仰慕地想要聽聞佛法， 愿您憐憫一切眾生，儘快開始轉動法輪。』

『這時，十方世界的大梵天王，以及八十四億識乾天王中最為首要的一位，立即從座位上起身，袒露右臂，長跪合掌在佛前，用偈頌讚嘆佛陀：

『您捨棄一切執著，遠離各種污穢， 斷盡煩惱，沒有慾望的污染， 奉行唯一應受尊敬的教導，心意遊走于空性與智慧之中， 您原本在兜術天（Tushita Heaven），說法如流水般暢快， 為何如今如此寂靜，不開啟智慧的光明之花？ 您的光明照亮幽暗，消除過去、現在、未來三世的黑暗， 具備十種力量，沒有絲毫沾染，只願您及時演說佛法， 今日十方世界，諸位尊貴的菩薩聚集於此， 都想要聽聞，從未聽聞過的佛法。 心意清凈，行為沒有遺漏，就像星星中的月亮一樣， 已經超越了有相的願望，只願您及時說法。 眾生如今沉溺於苦海，在生死輪迴中流轉， 愿您以平等的慈悲之船，救度那些沉溺其中的眾生。 您奇妙的光芒非常盛大，甚至遮蔽了日月的光輝， 抑制和消除了熱惱的痛苦，清凈無瑕， 您原本所立下的誓願，勇猛精進，沒有絲毫虧損， 以慈悲和平等的心意，說法沒有增減。 具足戒律，以禪定寂靜，具備神通和力量，無所畏懼， 以空性的無畏之法，在正受中游歷疆界， 原本修行的六

【English Translation】 English version 『Your body is blue, the hair on the ushnisha (the protuberance on the crown of the head of a Buddha) curls to the right, Your physical characteristics and qualities are boundless, gazing intently is like looking at a golden mountain. Adorning your body with garlands of virtues, like various flowers blooming, You extinguish all the dust and defilements, the uniquely honored one walking in the three realms. These sentient beings, universally gathered from the ten directions, Desire to hear the Dharma (teachings) spoken by the Honored One, the essential of the unsurpassed supreme path, Gods, humans, dragons, and spirits, thirstily yearn to hear the Dharma, Wishing to have compassion for all, quickly turn the Dharma wheel.』

『At that time, the Great Brahma Kings of the ten directions, with the eighty-four billion Shuddhavasa (Pure Abodes) Heaven Kings, the foremost among them, immediately arose from their seats, bared their right arms, knelt with palms joined before the Buddha, and praised the Buddha with verses, saying:

『You have abandoned attachments, forsaken all defilements, Exhausted all outflows, without the stain of desire, Practicing the one worthy and venerable teaching, your mind wanders in emptiness and wisdom, Originally in Tushita Heaven (Tushita Heaven), expounding the Dharma like a swift flowing stream, Why are you now so silent, not opening the flower of wisdom's light? Your light illuminates the darkness, dispelling the darkness of the three times (past, present, future), Possessing the ten powers, without any defilement, we only wish that you would expound the Dharma in due time, Today, in the ten directions, all the honored Bodhisattvas are gathered, All wish to hear the Dharma that has never been turned before. Your mind is pure, your actions without outflows, like the moon among the stars, Having transcended the wish for form, we only wish that you would expound the Dharma in due time. Sentient beings are now drowning, drifting in the sea of samsara (cycle of birth and death), We wish that you would use the boat of equality to save those who are drowning. Your wondrous light is exceedingly majestic, covering the essence of the sun and moon, Suppressing and eliminating the suffering of heat and affliction, pure and without any flaws, The vows you originally made, are courageous and without any loss, With a compassionate and equal mind, expounding the Dharma without increase or decrease. Complete with precepts, with the stillness of dhyana (meditation), possessing supernatural powers and strength, without fear, With the fearless Dharma of emptiness, wandering the boundaries in right samadhi (concentration), The six original practices

度法，　　不懷憂戚心， 　　卑意禮恭敬，　　供奉師尊長。 　　故使尊肉髻，　　無敢熟視者， 　　何況欲施心，　　觀睹如來頂？ 　　十力哀出世，　　降步度群萌， 　　眾人咸渴仰，　　惟垂轉法輪。』

「爾時，識干梵天王以此偈贊已，起繞佛三匝還複本座。是時，釋提洹因即從座起，偏露右臂整衣服，長跪叉手三自稱號：『我是天帝釋，名曰拘翼。』在菩薩前而嘆頌曰：

「『不語應寂然，　　不教行自具， 　　不習應無際，　　自然應無為， 　　本行無相施，　　今獲空無果， 　　當禮虛空神，　　寂然無言跡。 　　在世先覺寤，　　安隱危厄人， 　　導示正見路，　　盲冥受正行， 　　眾生迷惑久，　　欲聞甘露法， 　　愿開無盡藏，　　潤及天世人。 　　行慈修德本，　　善權無增減， 　　演布無為教，　　充足一切人。 　　生世尊難遇，　　正法亦難值， 　　欲遭賢聖會，　　亦復不可得。 　　過去諸如來，　　於此成正覺， 　　愿尊時屈神，　　貪此世榮為？ 　　尊本樂閑凈，　　思惟無為道， 　　已果本誓願，　　何為處憒鬧？ 　　閻浮五鼎沸，　　劇于湯火熾， 　　唯愿速出家，　　離世貪慾縛。 　　念我過去世，　　諸佛成等覺

【現代漢語翻譯】 現代漢語譯本 『度量法則，不懷有憂愁悲傷的心，以謙卑恭敬的態度，供奉師長。 因此才使得尊貴的肉髻（佛頂的象徵），沒有人敢於直視，更何況是想用心去觀察如來的頭頂呢？ 具足十力（如來的十種力量）的佛陀慈悲地降生於世，以腳步度化眾生，眾人都渴望仰慕，只希望佛陀能夠轉動法輪（傳播佛法）。』 『當時，識干梵天王用這首偈頌讚嘆佛陀后，起身繞佛三圈，然後回到原來的座位。這時，釋提洹因（帝釋天）立即從座位上站起來，袒露右臂，整理好衣服，長跪合掌，三次自稱：『我是天帝釋，名叫拘翼（Śakra）。』在菩薩面前讚歎歌頌道：』 『不言語才是應有的寂靜，不教導而自然具備一切，不學習而自然達到無邊無際，自然而然地達到無為的境界。 原本的修行是無相的佈施，現在獲得的是空無的果報，應當禮敬虛空之神，寂靜無言，不留痕跡。 在世間率先覺悟，使身處危難的人得到安穩，引導指示正確的見解之路，使盲昧無知的人接受正確的修行。 眾生迷惑已經很久了，渴望聽聞甘露之法，愿您開啟無盡的寶藏，滋潤天界和人間。 奉行慈悲，修習功德的根本，善巧方便，沒有增減，演說傳播無為的教義，使一切人都得到滿足。 佛陀降生於世非常難得，正法也很難遇到，想要遇到賢聖的集會，也是不可能的。 過去的諸位如來，都是在這裡成就正覺的，愿您不要因為貪戀世間的榮華為而耽誤了。 您原本就喜歡清凈閒適，思惟無為之道，已經實現了最初的誓願，為什麼還要身處喧鬧之中呢？ 閻浮提（我們所居住的世界）就像沸騰的五鼎，比湯火還要熾熱，只希望您趕快出家，脫離世間的貪慾束縛。 請您憶念我過去世，諸佛成就等正覺（無上正等正覺）的情景。』

【English Translation】 English version 『Measuring the Dharma, without harboring sorrowful thoughts, with humility and respect, serve and honor teachers and elders. Therefore, the venerable uṣṇīṣa (protuberance on the crown of Buddha's head) is such that no one dares to gaze directly at it, let alone try to contemplate the Tathāgata's (Buddha's) head with their mind? The Tathāgata (Buddha) with the ten powers (ten powers of a Buddha) compassionately appears in the world, descending to liberate sentient beings, all eagerly yearning, hoping only that the Buddha will turn the Dharma wheel (teach the Dharma).』 『At that time, the Brahma King Śikhi, after praising the Buddha with this verse, arose and circumambulated the Buddha three times before returning to his original seat. Then, Śakra Devānām Indra (ruler of the gods) immediately arose from his seat, bared his right arm, adjusted his robes, knelt on his knees, and with palms joined, proclaimed three times: 『I am Śakra, the lord of the gods, named Kauśika (Śakra).』 He then praised and extolled the Bodhisattva, saying:』 『Silence is the proper response, without teaching, all is naturally complete, without learning, it should be boundless, naturally it should be non-action. The original practice is the giving of non-form, now obtaining the fruit of emptiness, one should pay homage to the god of emptiness, silent, without words or traces. Awakening first in the world, bringing peace to those in danger, guiding and showing the path of right view, allowing the blind and ignorant to receive right practice. Sentient beings have been deluded for a long time, desiring to hear the nectar of the Dharma, may you open the inexhaustible treasure, nourishing gods and humans alike. Practicing compassion, cultivating the root of virtue, skillful means without increase or decrease, expounding and spreading the teaching of non-action, fulfilling all beings. It is rare for a Buddha to be born into the world, and difficult to encounter the true Dharma, it is also impossible to encounter a gathering of sages. The Buddhas of the past, attained perfect enlightenment here, may you not delay due to greed for worldly glory? You originally delighted in solitude and purity, contemplating the path of non-action, having fulfilled your original vows, why remain in the midst of noise and chaos? Jambudvīpa (the continent where we live) is like five boiling cauldrons, more intense than scalding fire, may you quickly renounce the world, and be freed from the bonds of worldly desires. Remember my past lives, the Buddhas attaining complete enlightenment (Anuttarā-samyak-saṃbodhi).』

， 　　即詣樹王下，　　朝坐暮成道。 　　尊今如有疑，　　方欲樂生死， 　　恩愛如朽城，　　此樂何可貪？ 　　世有生死患，　　唯道永寂然， 　　恩愛如過電，　　幻化不真正， 　　世間盡闇冥，　　五蔽使覆蓋， 　　唯愿開慧明，　　普照令得眼。 　　變化形無數，　　應適前眾生， 　　隨其本行愿，　　各充禪力行。 　　如今何為靜，　　不轉上法輪？ 　　唯愿時敷演，　　使渴得飽滿。 　　憶本所造福，　　蓋亦微少耳， 　　由致天王位，　　所領無疆畔。 　　供奉諸過去，　　如來等正覺， 　　四佛一補處，　　是尊非將來。 　　無數億那術，　　沈翳生死久， 　　愿執弘誓輿，　　運濟至彼岸。 　　今唯勸請說，　　甘露無厭法， 　　八解無所著，　　無污無染塵。 　　尊今或入定，　　不度應度國， 　　愿先化此類，　　執心不動者。 　　虛空性無染，　　平等坦然壹， 　　無趣不見得，　　唯愿無有疑。 　　深妙無極藏，　　非劣所守掌， 　　今遇天世師，　　愿開使布現。 　　尊本發願度，　　同日不易時， 　　如今何為默，　　自濟不度余？』

「是時，釋提洹因說此偈贊佛已，繞佛三匝還複本座。爾時，魔王名曰怒害，將

諸魔眾即從座起，頭面禮足，前白佛言：『唯愿，世尊！久抱狐疑不獲真道，今欲聞說無比法輪，唯見垂愍演暢正教，我等久處不入法律，雖各有心慕及空慧，猶未遭遇大化訓典。』爾時，魔王即于佛前，以偈頌曰：

「『于億百千劫，　　無著時乃出， 　　如華離塵水，　　心凈超于彼， 　　劫數無有窮，　　經歷積苦行， 　　不捨四弘誓，　　金剛不可沮。 　　口演八無礙，　　充滿天世間， 　　受者永充足，　　無復老死患， 　　一生至百生，　　名號諸種姓， 　　悉知諸根原，　　化以無比慧。 　　十住還本際，　　退成猶復進， 　　最勝度此難，　　時演勿有疑， 　　去佛恒沙數，　　盡游此苑間， 　　轉無上法輪，　　度人無有量。 　　正使當來世，　　諸佛成道果， 　　皆當於此處，　　當轉尊法輪。 　　曾聞如來藏，　　如來秘要慧， 　　名曰普嚴土，　　菩薩瓔珞經。 　　今日正是時，　　難遇不可值， 　　拔濟諸苦厄，　　從是佈道慧。 　　或有眾生類，　　厭患處身苦， 　　欲聞微妙法，　　蠲除四大法。 　　復有入道撿，　　知生滅無常， 　　欲聞空無道，　　悉知無所有。 　　復有處巖穴，　　自守無他想， 　　計身非久器，　　不興

【現代漢語翻譯】 現代漢語譯本 眾魔從座位上起身，以頭面禮拜佛足，上前稟告佛說：『世尊！我們長久以來心懷疑惑，未能獲得真正的佛道，現在想要聽聞您宣說無與倫比的法輪（Dharmacakra，佛法之輪），懇請您慈悲憐憫，廣為宣揚正法教義。我們長期以來沒有進入佛法的規範，雖然各自都有嚮往空性和智慧的心，但還沒有遇到偉大的教化訓導。』 當時，魔王就在佛前，以偈頌說道： 『在億萬千劫的時間裡，無所執著的佛才出現，就像蓮花從污泥中脫穎而出，清凈的心超越了一切。劫數沒有窮盡，經歷了無數的苦行，不放棄四弘誓願（Four Great Vows），像金剛一樣不可摧毀。 口中宣說八無礙辯才（Eightfold Excellence of Eloquence），充滿天界和人間，接受佛法的人永遠充足，不再有衰老和死亡的憂患。一生乃至百生，姓名和各種姓氏，都能知曉諸根的本源，用無與倫比的智慧來教化。 十住（Ten Abodes）最終迴歸本源，即使退轉也能再次前進，最殊勝的佛陀度過這個難關，現在正是宣講佛法的時機，不要再有疑慮。過去諸佛如恒河沙數，都曾遊歷這個園林之間，轉動無上的法輪，度化無量的人。 即使在未來的世代，諸佛成就道果，也都會在這個地方，轉動尊貴的法輪。曾經聽聞如來藏（Tathagatagarbha，如來法身），如來秘密而重要的智慧，名為普嚴土（Samantabhadra Land），菩薩瓔珞經（Bodhisattva Garland Sutra）。 今天正是時候，難得遇到，難以值遇，拔除救濟各種苦難，從此廣佈佛道智慧。或許有些眾生，厭倦身處痛苦之中，想要聽聞微妙的佛法，去除地、水、火、風四大假合之法。 又有些進入佛道的人，知道生滅無常，想要聽聞空無的道理，徹底瞭解一切皆是空無所有。還有些人身處巖洞之中，自我守護沒有其他想法，認為身體不是長久的器物，不興起'

【English Translation】 English version Then all the demons rose from their seats, bowed their heads and paid homage at the Buddha's feet, and stepped forward to say to the Buddha: 'World Honored One! For a long time, we have harbored doubts and have not attained the true path. Now we wish to hear you expound the unparalleled Dharma wheel (Dharmacakra), and we beseech you to have compassion and widely proclaim the correct teachings. We have long been outside the bounds of the Dharma, and although we each have a heart that yearns for emptiness and wisdom, we have not yet encountered the great teachings and instructions.' At that time, the Demon King, in front of the Buddha, spoke in verse: 'For hundreds of millions of kalpas, a Buddha without attachments appears, like a lotus emerging from the mud, a pure heart surpassing all. The kalpas are endless, experiencing countless ascetic practices, not abandoning the Four Great Vows, indestructible like a diamond. The mouth proclaims the Eightfold Excellence of Eloquence, filling the heavens and the world, those who receive the Dharma are forever fulfilled, no longer having the worries of old age and death. From one life to a hundred lives, names and various surnames, all can know the origin of the roots, using unparalleled wisdom to teach. The Ten Abodes ultimately return to the source, even if regressing, they can advance again, the most supreme Buddha overcomes this difficulty, now is the time to expound the Dharma, have no more doubts. Past Buddhas, as numerous as the sands of the Ganges, have all traveled in this garden, turning the unsurpassed Dharma wheel, saving immeasurable people. Even in future generations, when Buddhas attain enlightenment, they will all be in this place, turning the honored Dharma wheel. I have heard of the Tathagatagarbha (Tathagatagarbha), the secret and important wisdom of the Tathagata, named Samantabhadra Land, Bodhisattva Garland Sutra. Today is the right time, rare to encounter, difficult to meet, uprooting and saving all kinds of suffering, from here widely spread the wisdom of the Buddha's path. Perhaps there are some sentient beings who are tired of being in suffering, wanting to hear the subtle Dharma, to remove the four great elements of earth, water, fire, and wind. And some who have entered the path, knowing that birth and death are impermanent, wanting to hear the doctrine of emptiness, to fully understand that everything is empty and without substance. And some are in caves, guarding themselves without other thoughts, thinking that the body is not a lasting vessel, not arising'

想著念。 　　雖復念道根，　　未聞不得寤， 　　唯愿尊降神，　　令彼無疑滯。 　　眼如青蓮華，　　徹視無有礙， 　　觀察三世苦，　　塵曀染污者。 　　尊本所經歷，　　供奉諸世尊， 　　謙卑下下人，　　今獲無形結。 　　于相不著相，　　不假眾好色， 　　是故眾賢聖，　　無能見其頂。 　　眉間清凈光，　　普照無數土， 　　見光除熱惱，　　如夏遇重蔭。 　　尊一師子吼，　　降伏諸異道， 　　摧碎邪見林，　　如明永除闇。 　　說言言不妄，　　志趣必成辦， 　　說法法真諦，　　至道道根原。 　　億尊昔在此，　　十二小中劫， 　　展轉共相系，　　不斷轉輪種。 　　追師求高明，　　辨取若干慧， 　　莊嚴體無極，　　無形不可名。 　　無信立以信，　　根力不虧損， 　　無畏離彼此，　　唯愿時演說。 　　三界尊無極，　　正法御一切， 　　非法壞成道，　　永除吾我想。 　　諸人貪著身，　　玩習不能離， 　　世苦所纏絡，　　何由有出期？ 　　慧明照世間，　　拔斷貪愛心， 　　自度復濟彼，　　人中甚難有。 　　惠施無吾我，　　已超三界表， 　　一時一意念，　　平等無男女。 　　眾生懷倒見，　　不達空無慧， 　　

【現代漢語翻譯】 現代漢語譯本： 想著念。 即使唸誦佛法，如果不能理解，仍然無法覺悟。 唯愿您降臨神力，使他們消除疑惑。 您的眼睛像青蓮花一樣清澈，能毫無阻礙地看透一切。 觀察三世（過去、現在、未來）的苦難，以及被塵埃污染的眾生。 您過去所經歷的，是供奉無數的佛。 謙卑地對待所有的人，如今獲得了無形的解脫。 對於外相不執著于外相，不依賴於美好的外表。 因此，所有的賢聖，都無法看到您的頭頂。 眉間放射出清凈的光芒，普遍照耀著無數的國土。 見到這光芒，消除熱惱，就像夏天遇到濃密的樹蔭。 您一聲獅子吼，降伏了所有的外道。 摧毀邪見的森林，就像光明永遠驅除黑暗。 所說的話真實不虛，立下的志向必定能夠實現。 所說的法是真理，是通往真道的根源。 無數的佛過去曾在這裡，經歷了十二小劫（時間單位）。 輾轉相系，佛法傳承不斷。 追隨老師，尋求高深的智慧，辨別各種不同的智慧。 莊嚴的身體是無限的，無形無相，無法用語言來形容。 使沒有信仰的人建立信仰，使他們的根基和力量不受到虧損。 使他們無所畏懼，脫離彼此的對立，只希望您能及時演說佛法。 您是三界（欲界、色界、無色界）中最尊貴、最偉大的，正法駕馭一切。 通過破除非法而成就正道，永遠消除我的執著。 人們貪戀執著于身體，沉溺其中而無法自拔。 被世間的痛苦所纏繞，又怎麼能有解脫的一天呢？ 用智慧的光芒照亮世間，徹底拔除貪愛的根源。 自己得到解脫，還要救度他人，這樣的人世間非常難得。 佈施的時候沒有自我的執著，已經超越了三界的束縛。 在每一個時刻，每一個念頭，都平等對待一切眾生，沒有男女的分別。 眾生懷有顛倒的見解，不能通達空性的智慧。

【English Translation】 English version: Thinking and contemplating. Even if one recites the Dharma, if one cannot understand it, one still cannot awaken. May you descend with your divine power, so that they may eliminate their doubts. Your eyes are as clear as blue lotus flowers, able to see through everything without obstruction. Observing the suffering of the three times (past, present, and future), and sentient beings defiled by dust. What you have experienced in the past is offering to countless Buddhas. Humbly treating all people, now attaining formless liberation. Not clinging to appearances, not relying on beautiful forms. Therefore, all the virtuous and holy ones cannot see the crown of your head. A pure light radiates from between your eyebrows, universally illuminating countless lands. Seeing this light, eliminating heat and vexation, like encountering dense shade in summer. With one lion's roar, you subdue all the heretics. Destroying the forest of wrong views, like light forever dispelling darkness. The words spoken are true and not false, the aspirations made will surely be fulfilled. The Dharma spoken is the truth, the root source of the true path. Countless Buddhas were here in the past, experiencing twelve small kalpas (units of time). Interconnected and related, the lineage of the Dharma wheel continues unbroken. Following the teacher, seeking profound wisdom, discerning various kinds of wisdom. The adorned body is infinite, formless and without appearance, indescribable by language. Establishing faith in those without faith, so that their roots and strength are not diminished. Making them fearless, freeing them from the opposition of self and other, only hoping that you will expound the Dharma in time. You are the most noble and greatest in the three realms (desire realm, form realm, formless realm), the true Dharma governs all. Achieving the true path by breaking through the unlawful, forever eliminating the attachment to self. People are greedy and attached to the body, indulging in it and unable to free themselves. Entangled by the suffering of the world, how can there be a day of liberation? Illuminating the world with the light of wisdom, completely uprooting the source of greed and love. Liberating oneself and also saving others, such a person is very rare in the world. Giving without attachment to self, already transcending the bounds of the three realms. In every moment, every thought, treating all sentient beings equally, without distinction of male or female. Sentient beings harbor inverted views, unable to understand the wisdom of emptiness.

發意著五欲，　　計有身實用。 　　以是墮五趣，　　不睹非常證， 　　佛現出世間，　　滅彼有無想。 　　入禪不著貪，　　永除世榮飾， 　　觀此無常形，　　非有非無者。 　　大慈濟眾生，　　廣大無邊涯， 　　宿願今已果，　　速起復坐為。 　　觀此熾然人，　　流轉不自覺， 　　如何尊靜默，　　無言無所說？ 　　世垢有五難，　　不睹佛法眾， 　　體信中國生，　　父母為五事。 　　光明色無色，　　不見形質像， 　　將入滅盡定，　　乃寂無音響。 　　大眾遠方集，　　迦留干沓和， 　　聽尊演無厭，　　廣長舌無為。 　　有法不思議，　　化不自覺化， 　　欲令知本末，　　此亦未曾有。 　　菩薩不退轉，　　且未獲其法， 　　況復向道門，　　而欲知本要？ 　　尊今觀四輩，　　志趣若干種， 　　幸為敷演法，　　各各蒙得度。 　　眾生染三有，　　欲求去離縛， 　　常想非常想，　　悉照向滅盡。 　　魔鬼有億千，　　皆從十方來， 　　得信不起忍，　　行地不退轉。 　　復有億千眾，　　意趣隨我等， 　　斯等族姓子，　　必至堅固地。 　　復有無數人，　　行地不著有， 　　悉求空無相，　　進趣向道場。 　　羅漢意自鄙，　

【現代漢語翻譯】 現代漢語譯本 執著於五欲（pañca kāmaguṇā），認為身體是真實存在的。 因此墮入五趣（pañca gati），不能證悟無常的真理。 佛陀（Buddha）顯現於世間，滅除人們對有和無的妄想。 入禪時不執著于貪慾，永遠去除世俗的榮華裝飾。 觀察這無常的形體，既非有也非無。 以大慈悲心救濟眾生，其廣大無邊無際。 過去的願望如今已經實現，請您迅速起身再次入座說法。 觀察這些如火燃燒的人們，在輪迴中流轉而不自覺醒。 為何您如此寂靜無言，沒有任何言語開示？ 世間的污垢有五種障礙，使人不能見到佛、法、僧三寶。 執著于相信生於中國（China），以及父母所給予的五件事物。 光明、色、無色等境界，都不能見到真實的形體。 將要進入滅盡定（nirodha-samāpatti）時，一切寂靜無聲。 大眾從遙遠的地方聚集而來，包括迦留（Kālu）和干沓和（Gandharva）。 聽您演說永不厭倦的佛法，以廣長舌相宣說無為之法。 這種佛法不可思議，教化眾生於無形之中。 想要讓他們瞭解根本和末端，這也是前所未有的。 菩薩（Bodhisattva）不退轉，但尚未獲得究竟的佛法。 更何況是那些剛入門的人，又怎麼能瞭解佛法的精要呢？ 您現在觀察在座的四眾弟子，他們的志向和興趣各有不同。 希望您能為他們詳細地演說佛法，使他們各自都能得到解脫。 眾生被三有（tri-bhava）所染污，想要尋求脫離束縛。 無論是常想還是非常想，都要照見其最終的滅盡。 魔鬼有億萬之多，都從十方而來。 使已得正信者不起忍辱之心，使行地菩薩退轉。 又有億萬眾生，他們的意趣與我們相同。 這些族姓子弟，必定能到達堅固不動的境界。 又有無數的人，在修行中不執著于有。 他們都尋求空和無相的境界，精進地趨向菩提道場。 阿羅漢（Arhat）在心中感到自卑。

【English Translation】 English version Being attached to the five desires (pañca kāmaguṇā), and considering the body to be real and substantial. Therefore, falling into the five realms of existence (pañca gati), unable to witness the truth of impermanence. The Buddha (Buddha) appears in the world, extinguishing the thoughts of existence and non-existence. Entering into meditation without attachment to greed, forever removing worldly adornments. Observing this impermanent form, which is neither existent nor non-existent. Rescuing sentient beings with great compassion, its vastness is boundless and limitless. Past vows have now been fulfilled, please quickly rise and sit again to expound the Dharma. Observing these people burning like fire, revolving in samsara without awakening. Why are you so silent, without any words of instruction? The defilements of the world have five obstacles, preventing people from seeing the Buddha, Dharma, and Sangha. Clinging to the belief of being born in China (China), and the five things given by parents. Light, form, formlessness, and other realms, cannot see the true form and substance. When about to enter the cessation of perception and sensation (nirodha-samāpatti), everything is silent and without sound. The assembly gathers from distant places, including Kālu (Kālu) and Gandharva (Gandharva). Listening to you expound the Dharma without weariness, using the broad and long tongue to proclaim the unconditioned Dharma. This Dharma is inconceivable, transforming sentient beings imperceptibly. Wanting them to understand the root and the branch, this is also unprecedented. The Bodhisattva (Bodhisattva) does not regress, but has not yet attained the ultimate Dharma. How much more so those who have just entered the path, how can they understand the essence of the Dharma? You now observe the fourfold assembly, their aspirations and interests are different. Hoping that you can explain the Dharma in detail for them, so that each of them can be liberated. Sentient beings are defiled by the three realms of existence (tri-bhava), wanting to seek liberation from bondage. Whether it is the thought of permanence or impermanence, one must illuminate its ultimate cessation. There are billions of demons, all coming from the ten directions. Causing those who have attained faith not to arise with patience, causing those who practice the bodhisattva grounds to regress. There are also billions of sentient beings, their intentions are the same as ours. These sons and daughters of noble families will surely reach the realm of steadfastness. There are also countless people, who do not cling to existence in their practice. They all seek the realm of emptiness and non-form, diligently striving towards the Bodhi-mandala. The Arhat (Arhat) feels inferior in his heart.

隨類入其俗， 　　所說苦不淺，　　終無一切智。 　　亦是菩薩印，　　印彼成道果， 　　稟受大乘行，　　本無無若干。 　　尊本初發心，　　修習四意止， 　　行地無高下，　　唯道從慧通。 　　正使無央數，　　恒沙諸劫數， 　　苦行不邪念，　　如今悉果愿。 　　將來諸恒沙，　　方欲成佛者， 　　不捨彼此愿，　　必至如今覺。 　　如來大慈愍，　　捨命不為己， 　　施等無高下，　　故成六度慧。 　　去來今現在，　　生滅本無窮， 　　生者生自生，　　莫知本根原。 　　十行離人身，　　五行為法王， 　　思惟滅本原，　　慈愍演大法。 　　或復于異時，　　經行坐臥念， 　　斯由得總持，　　四辯無疆界。 　　菩薩愍一切，　　不計有常想， 　　念世處非常，　　安隱永至安。 　　神力四無畏，　　覺道八等行， 　　如來十八法，　　尊今已具足。 　　眾生自生念，　　無獲不可獲， 　　遂自墮深淵，　　不向解脫門。』

「是時，怒害魔王說此偈已，繞佛三匝還複本位。爾時，忉利諸天將諸天眾往至佛所，頭面禮足，在一面立。斯須之頃，前白佛言：『我等於世尊宿有福業，遭值聖顏降神閻浮利內，敷演法輪，王三千世界。』復以華香：

【現代漢語翻譯】 現代漢語譯本 隨順眾生的類別而進入他們的習俗中， 所說的苦難實在不淺，最終也無法獲得一切智慧（sarvajna）。 這也是菩薩（bodhisattva）的印記，印證他們成就佛果（Buddha-phala）， 稟受大乘（Mahayana）的修行，本來就沒有缺少什麼。 尊重最初的發心，修習四念住（catvari smrti-upasthana）， 行菩薩道沒有高下之分，唯有道是從智慧中通達。 縱然有無央數，恒河沙數般的劫數， 苦行不離邪念，如今都已實現願望。 將來有如恒河沙數般的眾生，想要成就佛陀（Buddha）的， 不捨棄彼此的誓願，必定能達到如今的覺悟。 如來（Tathagata）以大慈悲憐憫眾生，捨棄生命不是爲了自己， 佈施等等沒有高下之分，所以成就六度（paramita）的智慧。 過去、未來、現在，生滅的本性是無窮盡的， 生者從自身而生，無法知道其根本的源頭。 十行遠離人身，五行成為法王， 思惟滅除根本的源頭，以慈悲憐憫之心演說大法。 或者在不同的時間，經行、坐、臥都在思念， 這是由於得到總持（dharani），四無礙辯才沒有疆界。 菩薩（bodhisattva）憐憫一切眾生，不執著于常的觀念， 念及世間處於無常之中，才能從安穩永遠到達安穩。 神力、四無所畏（catvari vaisaradyani），覺悟之道的八正道（astangika-marga）， 如來（Tathagata）的十八不共法（astava-dasavenika-dharma），您現在都已經具足。 眾生自己產生妄念，沒有獲得卻以為獲得， 於是自己墮入深淵，不走向解脫之門。 『這時，怒害魔王（Mara）說完這首偈頌后，繞佛三圈，回到原來的位置。這時，忉利天（Trayastrimsa）的諸天帶領天眾來到佛所，頭面頂禮佛足，在一旁站立。過了一會兒，上前對佛說：『我們於世尊過去有福德善業，遭遇到世尊降臨閻浮提（Jambudvipa）之內，敷演法輪，照耀三千大千世界。』又以鮮花和香供養。

【English Translation】 English version Entering into their customs according to their kind, The suffering spoken of is not shallow, ultimately without all-knowing wisdom (sarvajna). It is also the seal of a Bodhisattva (bodhisattva), sealing their attainment of Buddhahood (Buddha-phala), Receiving and upholding the practice of the Great Vehicle (Mahayana), originally there is nothing lacking. Respecting the initial aspiration, cultivating the Four Foundations of Mindfulness (catvari smrti-upasthana), Practicing the Bodhisattva path has no high or low, only the path comes from wisdom's understanding. Even if there are countless, as many kalpas as the sands of the Ganges, Practicing austerities without wrong thoughts, now all wishes are fulfilled. In the future, as many as the sands of the Ganges, those who wish to become Buddhas (Buddha), Not abandoning each other's vows, they will surely reach the present enlightenment. The Tathagata (Tathagata) with great compassion and pity, sacrificing life not for oneself, Giving and so on have no high or low, therefore accomplishing the wisdom of the Six Perfections (paramita). Past, future, present, the nature of arising and ceasing is endless, The born arises from itself, unable to know its fundamental origin. The Ten Practices are far from the human body, the Five Practices become the Dharma King, Contemplating the extinction of the fundamental origin, with compassion and pity expounding the Great Dharma. Or at different times, walking, sitting, lying down, thinking, This is due to obtaining dharani (dharani), the Four Eloquences have no boundaries. Bodhisattvas (bodhisattva) pity all beings, not clinging to the idea of permanence, Thinking of the world as impermanent, one can reach peace from safety forever. Spiritual power, the Four Fearlessnesses (catvari vaisaradyani), the Eightfold Path (astangika-marga) of the awakened way, The Eighteen Uncommon Qualities of a Buddha (astava-dasavenika-dharma) of the Tathagata (Tathagata), you now possess completely. Beings themselves generate deluded thoughts, without obtaining, they think they have obtained, Thus they fall into the abyss, not heading towards the gate of liberation. 'At that time, the Mara King of Wrath and Harm (Mara) spoke this verse, circumambulated the Buddha three times, and returned to his original position. At that time, the gods of Trayastrimsa Heaven (Trayastrimsa) led the heavenly hosts to the Buddha, bowed their heads and feet in reverence, and stood to one side. After a short while, they stepped forward and said to the Buddha: 'We have good fortune and merit from past lives with the World Honored One, encountering the World Honored One descending into Jambudvipa (Jambudvipa), expounding the Dharma wheel, illuminating the three thousand great thousand worlds.' They also offered flowers and incense.

拘勿頭華、分陀利華、須干提華，散如來上。爾時，諸天覆以此偈而讚頌曰：

「『世雄今降步，　　王此閻浮提， 　　既生八不閑，　　眾生所居處， 　　永離不染著，　　內不生思想， 　　無息寂然滅，　　愿具演說法。 　　尊德不思議，　　功勛不可記， 　　眾相瓔珞身，　　如月在星明， 　　行盡不造本，　　端坐于道場， 　　亦自無心識，　　豈當染世著？ 　　已過眾行本，　　德充滿諸情， 　　音響過於梵，　　自歸天中天， 　　本造由四魔，　　魔欲離生死， 　　八等不染污，　　自歸無等倫。 　　尊今趣一法，　　泥洹不起滅， 　　滅意意不生，　　不見果報證。 　　尊本修二行，　　止滅不起觀， 　　行盡不見盡，　　世雄最第一。 　　如來三法本，　　空無相無愿， 　　進趣泥洹道，　　無利無所染。 　　立愿甚堅固，　　積行無所違， 　　不念無著行，　　亦不處三有。 　　神足有四業，　　隨緣住其壽， 　　行過無邊涯，　　慈仁最第一。 　　既生處五濁，　　合會無是非， 　　真人無染行，　　行權入眾生， 　　平等行五根，　　信慧精進力， 　　不染去倒見，　　清凈為第一。 　　尊德過天世，　　永不著八法， 　　定意不

【現代漢語翻譯】 現代漢語譯本 諸天以拘勿頭華（Kumuda flower，白色睡蓮）、分陀利華（Pundarika flower，白色蓮花）、須干提華（Sugandhi flower，香花）散在如來身上。當時，眾天神又用這些偈頌來讚美： 『世間英雄如今降臨，統治這閻浮提（Jambudvipa，我們所居住的這個世界）， 既已生於八不閑之處，也就是眾生所居住的地方， 永遠脫離不染著，內心不生起思想， 沒有止息，寂靜而滅度，愿您具足並演說佛法。 您的尊貴德行不可思議，功勛不可計數， 以各種妙相莊嚴其身，如同明月在星辰中閃耀， 修行圓滿不再造作新的業因，端坐在菩提道場， 自身也沒有分別心和意識，怎麼會沾染世間的執著呢？ 已經超越了眾行之本，德行充滿一切眾生的情感， 音聲響亮勝過梵天，自然歸向天中之天， 最初的造作源於四魔（Four Maras，四種魔障），爲了脫離生死輪迴的魔欲， 八種平等不被染污，自然歸向無與倫比的境界。 您現在趨向於一法，涅槃（Nirvana，寂滅）沒有生起和滅亡， 滅除意念，意念也不生起，不見果報的證驗。 您本修習二種修行，止息滅除，不起觀想， 修行圓滿不見有盡頭，世間英雄最為第一。 如來的三法本性，即空、無相、無愿， 趨向涅槃的道路，沒有利益也沒有染著。 所立誓願非常堅固，積累的修行沒有違背， 不思念沒有執著的行為，也不處在三有（Three realms of existence，欲界、色界、無色界）之中。 神通具有四種作用，隨順因緣安住于壽命， 修行超越無邊無際的境界，慈悲仁愛最為第一。 既然出生在五濁惡世，聚合在一起沒有是非分別， 真人沒有染污的行為，運用權巧方便進入眾生之中， 平等地運用五根（Five roots，信根、精進根、念根、定根、慧根），即信、慧、精進、念、定等力量， 不被顛倒的見解所染污，清凈最為第一。 您的德行超過天界，永遠不執著於八法， 堅定不移的意念……』

【English Translation】 English version The devas scattered Kumuda flowers (white water lilies), Pundarika flowers (white lotuses), and Sugandhi flowers (fragrant flowers) upon the Tathagata. At that time, the devas further praised with these verses: 『The world's hero now descends, to rule over this Jambudvipa (the world we inhabit), Having been born in the eight leisureless states, which are the dwelling places of beings, Forever freed from non-attachment, with no thoughts arising within, Without cessation, in tranquil extinction, may you be complete and expound the Dharma. Your venerable virtue is inconceivable, your merits cannot be counted, Adorning the body with various excellent marks, like the bright moon shining among the stars, Having completed practice, no longer creating new karma, sitting upright in the Bodhi field, Having no discriminating mind or consciousness, how could you be tainted by worldly attachments? Having transcended the root of all actions, virtue fills all beings' emotions, The sound surpassing even Brahma, naturally returning to the God of Gods, The initial creation arises from the Four Maras (four kinds of hindrances), desiring to escape the demonic desires of birth and death, Eightfold equality, unpolluted, naturally returning to the incomparable state. You now proceed towards the One Dharma, Nirvana (extinction) without arising or ceasing, Extinguishing intention, intention does not arise, not seeing the proof of karmic retribution. You originally cultivated two practices, cessation and extinction, without arising contemplation, Practice completed, not seeing an end, the world's hero is the foremost. The Tathagata's three Dharma natures, namely emptiness, signlessness, and wishlessness, Advancing towards the path of Nirvana, without benefit or attachment. The vows established are extremely firm, the accumulated practices without transgression, Not thinking of non-attached actions, nor dwelling in the Three Realms of Existence (desire realm, form realm, formless realm). Supernatural powers have four functions, abiding in life according to conditions, Practice surpassing boundless realms, compassion and kindness are the foremost. Having been born in the five defilements, gathering together without right or wrong, The true person has no defiled actions, using skillful means to enter among beings, Equally employing the five roots (faith, effort, mindfulness, concentration, wisdom), namely the powers of faith, wisdom, effort, mindfulness, and concentration, Not tainted by inverted views, purity is the foremost. Your virtue surpasses the heavenly realms, forever not attached to the eight dharmas, Unwavering intention...』

錯亂，　　是故禮最勝。 　　當尊下降神，　　震動三千世， 　　覺久寐眾生，　　離此三世患。』

「爾時，忉利諸天說此偈贊佛已，繞佛三匝，還複本座。

「爾時，菩薩內自思惟：『今此眾會皆悉普會，十方世界六通聖智一生補處四等具足皆悉雲集，欲得聞法不退轉地。今我寧可執無畏法眾行德本瓔珞其身，如諸過佛所行法則。』即于座上，入自然無性三昧，分別定意觀佛所行。菩薩瓔珞有八萬品，其德殊特無以為喻，菩薩摩訶薩得此纓絡法門者，便能一意進趣道場。未入道跡眾生，能令得至彼岸。」

爾時，世尊出廣長舌相，光明普照三千大千世界，告四部眾：比丘、比丘尼、優婆塞、優婆夷，天、龍、鬼神：「諦聽諦聽！善思念之！吾當與汝演說菩薩無相瓔珞。若善男子、善女人得此瓔珞莊嚴身者，便能進趣無所掛礙。」◎

菩薩瓔珞經◎法門品第五

爾時，世尊告族姓子、族姓女：「吾今當說菩薩瓔珞八萬法門。云何八萬？於是族姓子，或有瓔珞名曰盡信，如來得此法門者，令地獄眾生受苦惱者，使無眾患。復有等慈瓔珞，菩薩得此瓔珞者，令彼受畜生形者永無傷害。復有無忘瓔珞，菩薩得此瓔珞者，使餓鬼之類永無飢渴之想。復有清凈瓔珞，菩薩得此瓔珞者，令迷

【現代漢語翻譯】 現代漢語譯本： 『錯亂啊，所以禮儀最為重要。 應當尊敬下降的神靈，震動三千世界， 喚醒長久沉睡的眾生，脫離這三世的苦難。』

這時，忉利諸天（Trayastrimsa Devas，佛教神話中的三十三天）說完這些偈頌讚美佛陀后，繞佛三圈，回到原來的座位。

這時，菩薩（Bodhisattva，佛教中追求覺悟的修行者）內心自忖：『現在這個集會，大家都普遍聚集在一起，十方世界具有六神通（six supernormal powers）的聖智者、一生補處（ekajati-pratibaddha，指下一世將成佛的菩薩）的菩薩、具備四等心（four immeasurables，即慈、悲、喜、舍）的人都聚集在這裡，想要聽聞佛法，達到不退轉地（avaivartika，指不會退轉的境界）。現在我應該執持無畏的佛法，以各種修行功德的根本來莊嚴自身，如同過去諸佛所行的法則。』於是就在座位上，進入自然無性三昧（prakrti-sunyata-samadhi，一種禪定狀態），分別以定意觀察佛陀的所作所為。菩薩的瓔珞（keyura，一種裝飾品）有八萬種，其功德殊勝特別，無法用言語比喻。菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）得到這種瓔珞法門，就能一心一意地前進道場。對於尚未進入修行道路的眾生，能夠使他們到達彼岸（paramita，指解脫的境界）。

這時，世尊（Lord Buddha）伸出廣長的舌頭，光明普遍照耀三千大千世界，告訴四部弟子：比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），以及天（deva，天神）、龍（naga，一種神獸）、鬼神（ghosts and spirits）：『仔細聽！仔細聽！好好地思考！我將為你們演說菩薩無相瓔珞。如果善男子、善女人得到這種瓔珞來莊嚴自身，就能前進修行而沒有阻礙。』

菩薩瓔珞經 法門品第五

這時，世尊告訴各位善男子、善女人：『我現在要說菩薩瓔珞的八萬種法門。什麼是八萬種呢？各位善男子，其中有一種瓔珞名叫盡信，如來（Tathagata，佛陀的稱號之一）得到這種法門，能使地獄（naraka，佛教中的受苦之處）的眾生免除各種苦難。還有一種名叫等慈的瓔珞，菩薩得到這種瓔珞，能使那些受畜生形（tiryak-yoni，指轉生為動物）的眾生永遠不受傷害。還有一種名叫無忘的瓔珞，菩薩得到這種瓔珞，能使餓鬼（preta，佛教中的一種受苦眾生）永遠沒有飢渴的念頭。還有一種名叫清凈的瓔珞，菩薩得到這種瓔珞，能使迷

【English Translation】 English version: 'Confusion exists, therefore propriety is most excellent. We should respect the descending deities, shaking the three thousand worlds, Awakening beings who have long slumbered, freeing them from the suffering of these three realms.'

At that time, the Trayastrimsa Devas, having spoken these verses in praise of the Buddha, circumambulated the Buddha three times and returned to their original seats.

At that time, the Bodhisattva contemplated within himself: 'Now this assembly is universally gathered, with wise sages possessing the six supernormal powers from the ten directions, Bodhisattvas who are one birth away from Buddhahood, and those possessing the four immeasurables, all gathered here, desiring to hear the Dharma and attain the stage of non-retrogression. Now, I should uphold the fearless Dharma, adorn myself with the roots of merit from various practices, just as the Buddhas of the past have done.' Immediately, from his seat, he entered the natural non-self-nature samadhi, discerningly contemplating the Buddha's actions with a focused mind. The Bodhisattva's keyuras are of eighty thousand kinds, their merits being uniquely special, beyond comparison. A Bodhisattva-Mahasattva who obtains this keyura Dharma-gate will be able to advance towards the Bodhimanda with a single mind. For beings who have not yet entered the path of practice, it can enable them to reach the other shore.

At that time, the Lord Buddha extended his broad and long tongue, its light universally illuminating the three thousand great thousand worlds, and addressed the fourfold assembly: Bhikshus, Bhikshunis, Upasakas, Upasikas, Devas, Nagas, and ghosts and spirits: 'Listen attentively! Listen attentively! Reflect upon it well! I shall expound to you the Bodhisattva's formless keyura. If good men and good women obtain this keyura to adorn themselves, they will be able to advance in practice without hindrance.'

The Bodhisattva's Keyura Sutra, Chapter Five on Dharma-gates

At that time, the Lord Buddha told the sons and daughters of noble families: 'I shall now speak of the eighty thousand Dharma-gates of the Bodhisattva's keyura. What are the eighty thousand? O sons of noble families, among them is a keyura called Complete Faith. A Tathagata who obtains this Dharma-gate can free beings in hell from all suffering. There is also a keyura called Equal Kindness. A Bodhisattva who obtains this keyura can ensure that those who are born in the form of animals will never be harmed. There is also a keyura called Non-forgetting. A Bodhisattva who obtains this keyura can ensure that pretas will never have thoughts of hunger or thirst. There is also a keyura called Purity. A Bodhisattva who obtains this keyura can cause those who are lost

惑眾生知其道徑。復有徹聽瓔珞，菩薩得此瓔珞者，使無聞眾生悉聞正教。復有自寤瓔珞，菩薩得此瓔珞者，使愚癡眾生心不邪亂。復有撿意瓔珞，菩薩得此瓔珞者，教誨眾生行十善行。復有直信瓔珞，菩薩得此瓔珞者，使邪見眾生安處正見。復有弘誓瓔珞，菩薩得此瓔珞者，不以劫數為遠。

「復有超越瓔珞，菩薩得此瓔珞者，使懈怠眾生奉持正律。復有無恚瓔珞，菩薩得此瓔珞者，令恚害眾生修行忍辱。復有勇猛瓔珞，菩薩得此瓔珞者，使慢惰眾生精進不廢。復有一意瓔珞，菩薩得此瓔珞者，使亂意眾生禪定不虧。復有熾然瓔珞，菩薩得此瓔珞者，使愚癡眾生，成就智慧。復有堅固瓔珞，菩薩得此瓔珞者，未履道跡者，令立道跡。復有多聞瓔珞，菩薩得此瓔珞者，使少智眾生強記不忘。

「復有威儀瓔珞，菩薩得此瓔珞者，使無慚愧眾生令知慚愧。復有惡露瓔珞，菩薩得此瓔珞者，使著欲眾生令知不凈。復有快樂瓔珞，菩薩得此瓔珞者，使瞋恚眾生永斷無餘。復有普曜瓔珞，菩薩得此瓔珞者，悉逮慧明永除闇冥。復有遍普瓔珞，菩薩得此瓔珞者，使等分眾生不起狐疑。復有形色變化瓔珞，菩薩得此瓔珞者，睹見無量形色之變，皆發無上正真道意。

「是謂，族姓子！斯等瓔珞至八萬法門，菩薩

【現代漢語翻譯】 現代漢語譯本 使迷惑的眾生知道正確的道路。又有徹聽瓔珞（能夠徹底聽聞的瓔珞），菩薩得到這種瓔珞，能使沒有聽聞過正法的眾生都聽聞到正教。又有自寤瓔珞（能夠自我覺悟的瓔珞），菩薩得到這種瓔珞，能使愚癡的眾生內心不生邪念和混亂。又有撿意瓔珞（能夠約束意念的瓔珞），菩薩得到這種瓔珞，教誨眾生奉行十善行。又有直信瓔珞（能夠產生正直信念的瓔珞），菩薩得到這種瓔珞，能使持有邪見的眾生安住于正見。 又有弘誓瓔珞（能夠弘揚誓願的瓔珞），菩薩得到這種瓔珞，不因經歷漫長的劫數而退卻。 又有超越瓔珞（能夠超越的瓔珞），菩薩得到這種瓔珞，能使懈怠的眾生奉行正律。又有無恚瓔珞（能夠消除嗔恚的瓔珞），菩薩得到這種瓔珞，能令充滿嗔恚和傷害心的眾生修行忍辱。又有勇猛瓔珞（能夠產生勇猛之心的瓔珞），菩薩得到這種瓔珞，能使傲慢和懶惰的眾生精進不懈怠。又有一意瓔珞（能夠一心不亂的瓔珞），菩薩得到這種瓔珞，能使心意散亂的眾生禪定不退失。又有熾然瓔珞（能夠熾盛光明的瓔珞），菩薩得到這種瓔珞，能使愚癡的眾生，成就智慧。又有堅固瓔珞（能夠堅定不移的瓔珞），菩薩得到這種瓔珞，對於尚未踏上修行道路的人，能令他們開始修行。又有多聞瓔珞（能夠廣聞博學的瓔珞），菩薩得到這種瓔珞，能使智慧淺薄的眾生增強記憶力，不易遺忘。 又有威儀瓔珞（能夠具足威儀的瓔珞），菩薩得到這種瓔珞，能使沒有慚愧心的眾生生起慚愧心。又有惡露瓔珞（能夠觀照不凈的瓔珞），菩薩得到這種瓔珞，能使執著于慾望的眾生認識到身體的不凈。又有快樂瓔珞（能夠帶來快樂的瓔珞），菩薩得到這種瓔珞，能使充滿嗔恚的眾生永遠斷除嗔恚，不再殘留。又有普曜瓔珞（能夠普照光明的瓔珞），菩薩得到這種瓔珞，能獲得智慧光明，永遠消除黑暗。又有遍普瓔珞（能夠普遍存在的瓔珞），菩薩得到這種瓔珞，能使心存疑惑的眾生不再產生懷疑。又有形色變化瓔珞（能夠顯現形色變化的瓔珞），菩薩得到這種瓔珞，看到無量形色的變化，都能發起無上正真道意。 這就是，族姓子（貴族子弟）！這些瓔珞共有八萬法門，菩薩

【English Translation】 English version To lead confused beings to know the right path. Furthermore, there is the Thorough Hearing Necklace (thorough hearing necklace), when a Bodhisattva obtains this necklace, it enables beings who have not heard the true Dharma to hear the correct teachings. Furthermore, there is the Self-Awakening Necklace (self-awakening necklace), when a Bodhisattva obtains this necklace, it enables foolish beings to have minds that are not perverse or confused. Furthermore, there is the Intention-Restraining Necklace (intention-restraining necklace), when a Bodhisattva obtains this necklace, they teach beings to practice the ten wholesome deeds. Furthermore, there is the Straightforward Faith Necklace (straightforward faith necklace), when a Bodhisattva obtains this necklace, it enables beings with wrong views to dwell securely in right views. Furthermore, there is the Great Vow Necklace (great vow necklace), when a Bodhisattva obtains this necklace, they are not deterred by the vastness of kalpas. Furthermore, there is the Transcendence Necklace (transcendence necklace), when a Bodhisattva obtains this necklace, it enables lazy beings to uphold the correct precepts. Furthermore, there is the Non-Hatred Necklace (non-hatred necklace), when a Bodhisattva obtains this necklace, it causes beings filled with hatred and harmful intent to cultivate patience. Furthermore, there is the Courageous Necklace (courageous necklace), when a Bodhisattva obtains this necklace, it enables arrogant and indolent beings to be diligent and unceasing. Furthermore, there is the One-Mind Necklace (one-mind necklace), when a Bodhisattva obtains this necklace, it enables beings with scattered minds to maintain their samadhi without decline. Furthermore, there is the Blazing Necklace (blazing necklace), when a Bodhisattva obtains this necklace, it enables foolish beings to achieve wisdom. Furthermore, there is the Firm Necklace (firm necklace), when a Bodhisattva obtains this necklace, for those who have not yet embarked on the path, it enables them to establish themselves on the path. Furthermore, there is the Extensive Learning Necklace (extensive learning necklace), when a Bodhisattva obtains this necklace, it enables beings with little wisdom to have strong memory and not forget. Furthermore, there is the Dignified Demeanor Necklace (dignified demeanor necklace), when a Bodhisattva obtains this necklace, it causes shameless beings to know shame and remorse. Furthermore, there is the Foulness Necklace (foulness necklace), when a Bodhisattva obtains this necklace, it enables beings attached to desire to know impurity. Furthermore, there is the Joyful Necklace (joyful necklace), when a Bodhisattva obtains this necklace, it enables beings filled with anger to permanently cut off anger without remainder. Furthermore, there is the Universal Radiance Necklace (universal radiance necklace), when a Bodhisattva obtains this necklace, they attain wisdom and brightness, forever eliminating darkness. Furthermore, there is the All-Pervading Necklace (all-pervading necklace), when a Bodhisattva obtains this necklace, it enables beings with equal shares to not give rise to doubt. Furthermore, there is the Form and Color Transformation Necklace (form and color transformation necklace), when a Bodhisattva obtains this necklace, upon seeing the transformations of limitless forms and colors, they all generate the intention for unsurpassed, true, and correct enlightenment. This is, son of a good family! These necklaces encompass eighty-thousand Dharma gates, Bodhisattva

不可窮盡，吾今略說不悉其事。若有眾生從劫至劫、至百千劫，欲盡菩薩瓔珞行者，此則不然。」

時有菩薩名曰無形，立不退轉，即從座起，偏露右肩，長跪叉手，前白佛言：「甚奇！甚特！未曾所聞。如來變化不可窮盡，乃能演說瓔珞妙法。諸有菩薩摩訶薩，執持諷誦瓔珞名者，皆是諸佛之所擁護。若有善男子、善女人，遭遇如來說法瓔珞，便為值遇如來法藏。」

爾時，世尊重告四部眾：「若有善男子、善女人，一心一意受持諷誦，便得十無礙功德。云何為十？得虛空藏威儀深入，所聞強記不失辯才，觀了諸念如幻如化，游心解脫亦不計常，恒離八法不處憒鬧，聞輒歡悅心無二見，解空無相亦不著相，復能深入寂滅定意，神足無礙得捷疾智，知法自生不見起滅。是謂善男子、善女人，便能具足十無礙功德。」

爾時，舍利弗即從座起，偏露右臂，叉手前白佛言：「唯然，世尊！諸法無形不可睹見。無形之法，非是羅漢辟支所及。云何世尊言『善男子、善女人，執持諷誦十無礙功德，便成道果入泥洹門？』無礙泥洹豈異法乎？泥洹無為無礙無著，如來現在逮等正覺，云何以無礙功德而說泥洹？若使眾生得十無礙功德，便為已得泥洹。若使眾生已得泥洹者，則為泥洹非泥洹也。云何世尊言：『得

【現代漢語翻譯】 現代漢語譯本：無法窮盡，我現在只是簡略地說說，不能詳盡地說明其中的事情。如果有人從一個劫到另一個劫，甚至到百千劫，想要窮盡菩薩瓔珞行的內容，那是不可能的。' 當時有一位名叫無形的菩薩（Wu Xing, a Bodhisattva name），安住于不退轉的境界，即從座位上站起來，袒露右肩，長跪合掌，上前對佛說：『真是太奇妙了！太特別了！我從未聽聞過。如來的變化不可窮盡，竟然能夠演說瓔珞妙法。凡是菩薩摩訶薩，執持諷誦瓔珞之名的，都是諸佛所護佑的。如果有善男子、善女人，遇到如來說法瓔珞，就等於遇到了如來的法藏。』 這時，世尊再次告訴四部大眾：『如果有善男子、善女人，一心一意地受持諷誦，便能得到十種無礙功德。什麼是十種呢？能得到虛空藏（Xu Kong Zang, a Bodhisattva name）的威儀，深入經藏，所聽聞的都能牢記不忘，並且具有辯才，觀察諸念頭如幻如化，心遊于解脫之境而不執著于常，永遠遠離八法（Ba Fa, Eight worldly concerns）而不處在喧鬧之中，聽到佛法就歡喜，心中沒有二見，理解空和無相的道理而不執著于相，又能深入寂滅的禪定，神足無礙而得到敏捷的智慧，知道法是自然生起的，不見其生滅。這就是善男子、善女人，便能具足十種無礙功德。』 當時，舍利弗（She Li Fu, one of the Buddha's chief disciples）即從座位上站起來，袒露右臂，合掌上前對佛說：『是的，世尊！諸法無形，不可睹見。無形的法，不是羅漢（Luo Han, Arhat）和辟支佛（Pi Zhi Fo, Pratyekabuddha）所能達到的。為什麼世尊說『善男子、善女人，執持諷誦十無礙功德，便能成就道果，進入泥洹（Ni Huan, Nirvana）之門？』無礙的泥洹難道是另一種法嗎？泥洹是無為、無礙、無著的。如來現在已經證得等正覺，為什麼用無礙功德來說明泥洹呢？如果眾生得到十無礙功德，就等於已經得到了泥洹。如果眾生已經得到了泥洹，那麼泥洹就不是泥洹了。為什麼世尊說『得』

【English Translation】 English version: 'It is inexhaustible. I will now briefly explain, but not in full detail. If there are beings who, from kalpa to kalpa, even to hundreds of thousands of kalpas, wish to exhaust the practices of the Bodhisattva's necklace, it is impossible.' At that time, there was a Bodhisattva named Wu Xing (Wu Xing, a Bodhisattva name), established in non-retrogression, who rose from his seat, bared his right shoulder, knelt with palms together, and said to the Buddha: 'How wondrous! How extraordinary! I have never heard of such a thing. The transformations of the Tathagata are inexhaustible, and he is able to expound the wonderful Dharma of the necklace. All Bodhisattva-Mahasattvas who uphold and recite the name of the necklace are protected by all the Buddhas. If there are good men and good women who encounter the Tathagata's Dharma-expounding necklace, they will encounter the Tathagata's Dharma treasury.' At that time, the World Honored One again told the fourfold assembly: 'If there are good men and good women who wholeheartedly uphold and recite, they will obtain ten unobstructed merits. What are the ten? They will obtain the majestic deportment of Xu Kong Zang (Xu Kong Zang, a Bodhisattva name) and deeply enter the treasury of teachings, remember what they have heard and not lose their eloquence, observe all thoughts as illusions and transformations, let their minds roam freely in liberation without clinging to permanence, always stay away from the Eight Worldly Concerns (Ba Fa, Eight worldly concerns) and not dwell in noisy places, rejoice upon hearing the Dharma and have no dualistic views in their minds, understand emptiness and non-form without clinging to forms, and be able to deeply enter the samadhi of stillness and extinction, have unobstructed spiritual powers and obtain swift wisdom, and know that the Dharma arises naturally without seeing its arising and ceasing. These are the good men and good women who will be able to fully possess the ten unobstructed merits.' At that time, Shariputra (She Li Fu, one of the Buddha's chief disciples) rose from his seat, bared his right arm, and said to the Buddha with palms together: 'Yes, World Honored One! All dharmas are formless and cannot be seen. The formless Dharma is not attainable by Arhats (Luo Han, Arhat) and Pratyekabuddhas (Pi Zhi Fo, Pratyekabuddha). Why does the World Honored One say that 'good men and good women who uphold and recite the ten unobstructed merits will attain the fruit of the path and enter the gate of Nirvana (Ni Huan, Nirvana)?' Is unobstructed Nirvana a different Dharma? Nirvana is unconditioned, unobstructed, and unattached. The Tathagata has now attained perfect enlightenment. Why use unobstructed merits to explain Nirvana? If beings obtain the ten unobstructed merits, they will have already obtained Nirvana. If beings have already obtained Nirvana, then Nirvana is not Nirvana. Why does the World Honored One say 'obtain'?

十無礙功德，便是泥洹。』」

佛告舍利弗：「如汝所問，皆佛威神非汝境界。云何？舍利弗！泥洹色耶？」

對曰：「非也。」

「云何？舍利弗！泥洹無色耶？」

對曰：「非也。」

「云何？舍利弗！泥洹色無色耶？」

對曰：「非也。」

「云何？舍利弗！泥洹非色非不色耶？」

對曰：「非也。」

「云何？舍利弗！無礙諸法，是常非常？有起有滅耶？」

對曰：「非也。世尊！」

佛告舍利弗：「若使無礙諸法乃至泥洹，非色、非無色，亦非色、亦非無色，亦無生滅斷著，無形不可見。云何復言泥洹名乎？」

舍利弗白佛言：「世尊！泥洹無名，非眼識境界所能見也。」

佛言：「如是，如是。舍利弗！如汝所言，非眼識境界所能見也。云何？舍利弗！識有形乎？」

對曰：「隨其形相。」

佛告舍利弗：「如汝所言，隨其形相，則有識者。云何復言非眼識境界耶？」

舍利弗白佛言：「隨有形相是有為識，隨無形相是無為識。無礙泥洹，非有為相非有為識、非無為相非無為識。」

「云何？舍利弗！無礙泥洹非有為相非有為識、非無為相非無為識，有為有識無為無識。泥洹非此非彼，更異

【現代漢語翻譯】 現代漢語譯本： 『十種無礙功德，就是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。』

佛告訴舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）: 『正如你所問的，這些都是佛的威神之力所顯現，不是你的境界所能理解的。怎麼樣？舍利弗！涅槃是色（Rupa，物質、形態）嗎？』

舍利弗回答說：『不是。』

『怎麼樣？舍利弗！涅槃是無色（Arupa，沒有物質形態）嗎？』

舍利弗回答說：『不是。』

『怎麼樣？舍利弗！涅槃是既有色又無色嗎？』

舍利弗回答說：『不是。』

『怎麼樣？舍利弗！涅槃是非色非無色嗎？』

舍利弗回答說：『不是。』

『怎麼樣？舍利弗！無礙的諸法，是常（恒常不變）還是非常（無常變化）？是有生起有滅亡嗎？』

舍利弗回答說：『不是的，世尊！』

佛告訴舍利弗：『如果無礙的諸法乃至涅槃，既非色，也非無色，也不是既有色又無色，也沒有生滅斷絕，沒有形狀，不可見。又怎麼能說涅槃有名相呢？』

舍利弗對佛說：『世尊！涅槃沒有名相，不是眼識的境界所能見到的。』

佛說：『是的，是的。舍利弗！正如你所說的，不是眼識的境界所能見到的。怎麼樣？舍利弗！識（Vijnana，意識）有形狀嗎？』

舍利弗回答說：『隨著它所依附的形狀而顯現。』

佛告訴舍利弗：『正如你所說的，隨著它所依附的形狀而顯現，那麼就有能識別的識。又怎麼能說不是眼識的境界呢？』

舍利弗對佛說：『隨著有形狀而生起的，是有為識（有生滅變化的意識），隨著沒有形狀而生起的，是無為識（沒有生滅變化的意識）。無礙的涅槃，既不是有為的相，也不是有為的識，既不是無為的相，也不是無為的識。』

『怎麼樣？舍利弗！無礙的涅槃既不是有為的相，也不是有為的識，既不是無為的相，也不是無為的識，有為就有識，無為就沒有識。涅槃既不屬於此，也不屬於彼，更是另外的境界』

【English Translation】 English version: 『The ten unobstructed merits are Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death).』

The Buddha said to Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom): 『As you have asked, these are all manifestations of the Buddha's divine power, not something your realm can comprehend. What do you think? Sariputra! Is Nirvana form (Rupa, matter, shape)?』

Sariputra replied: 『It is not.』

『What do you think? Sariputra! Is Nirvana formless (Arupa, without material form)?』

Sariputra replied: 『It is not.』

『What do you think? Sariputra! Is Nirvana both form and formless?』

Sariputra replied: 『It is not.』

『What do you think? Sariputra! Is Nirvana neither form nor formless?』

Sariputra replied: 『It is not.』

『What do you think? Sariputra! Are the unobstructed dharmas (laws, principles), permanent (eternal and unchanging) or impermanent (constantly changing)? Do they have arising and ceasing?』

Sariputra replied: 『No, World Honored One!』

The Buddha said to Sariputra: 『If the unobstructed dharmas, even Nirvana, are neither form nor formless, nor both form and formless, and have no arising, ceasing, severance, or attachment, no shape, and are invisible, then how can you say Nirvana has a name?』

Sariputra said to the Buddha: 『World Honored One! Nirvana has no name or form, and is not something that can be seen by the realm of eye-consciousness.』

The Buddha said: 『So it is, so it is. Sariputra! As you have said, it is not something that can be seen by the realm of eye-consciousness. What do you think? Sariputra! Does consciousness (Vijnana, awareness) have shape?』

Sariputra replied: 『It manifests according to the shape it relies on.』

The Buddha said to Sariputra: 『As you have said, it manifests according to the shape it relies on, then there is a consciousness that can recognize. How can you say it is not the realm of eye-consciousness?』

Sariputra said to the Buddha: 『That which arises with shape is conditioned consciousness (consciousness with arising and ceasing), and that which arises without shape is unconditioned consciousness (consciousness without arising and ceasing). Unobstructed Nirvana is neither a conditioned characteristic nor a conditioned consciousness, neither an unconditioned characteristic nor an unconditioned consciousness.』

『What do you think? Sariputra! Unobstructed Nirvana is neither a conditioned characteristic nor a conditioned consciousness, neither an unconditioned characteristic nor an unconditioned consciousness; where there is condition, there is consciousness, and where there is no condition, there is no consciousness. Nirvana belongs neither to this nor to that, but is a different realm altogether.』

識乎？」

舍利弗白佛言：「非也。世尊！」

佛告舍利弗：「泥洹非此非彼，亦非異識，相則非相，云何泥洹別立名耶？假使泥洹別立名號，隨其形相則有識生；若使泥洹不別立名號，隨無為相便有無為識。云何說言泥洹，不有為相不有為識、不無為相不無為識，亦不異識，復非別立名號？如今云何稱泥洹乎？」

舍利弗白佛言：「世尊！泥洹泥洹。」

佛言：「云何泥洹泥洹？」

舍利弗言：「如泥洹盡。」

佛言：「云何如泥洹盡？」

舍利弗言：「如盡無盡。」

佛言：「善哉，善哉！舍利弗！如汝所言，本說無礙泥洹，非有為相非有為識、非無為相非無為識，亦非異識，相則無相不別立名。云何復言無礙泥洹如盡無盡？」

時，舍利弗白佛言：「世尊！非我境界說無礙泥洹，但無礙泥洹非盡非無盡。」

佛告舍利弗：「吾今與汝引喻，智者以譬喻自解。猶如士夫仰射虛空，于空求空，復向人說：『吾昔游空自陷於淵，今得空便射而報仇。何其快哉！果我所愿。』云何？舍利弗！斯人志趣為審然不乎？」

舍利弗白佛言：「世尊！彼射虛空欲報其怨，審然不虛。」

「云何？舍利弗！于空射空，箭著空耶？」

對曰：「不

【現代漢語翻譯】 現代漢語譯本： 『你明白嗎？』 舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）對佛說：『不明白，世尊！』 佛告訴舍利弗：『涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）既非此也非彼，也不是另一種意識，其相即非相。為何要為涅槃另外設立名稱呢？假如為涅槃另外設立名稱，隨著其形狀和相貌就會產生意識；如果涅槃不另外設立名稱，隨著無為的相貌就會產生無為的意識。為何說涅槃，既不是有為的相貌也不是有為的意識，不是無為的相貌也不是無為的意識，也不是另一種意識，又不是另外設立的名稱呢？現在又該如何稱呼涅槃呢？』 舍利弗對佛說：『世尊！涅槃就是涅槃。』 佛說：『如何是涅槃涅槃呢？』 舍利弗說：『如涅槃的寂滅。』 佛說：『如何是如涅槃的寂滅呢？』 舍利弗說：『如寂滅的無盡。』 佛說：『好啊，好啊！舍利弗！正如你所說，本來所說的無礙涅槃，不是有為的相貌也不是有為的意識，不是無為的相貌也不是無為的意識，也不是另一種意識，其相即無相，不另外設立名稱。為何又說無礙涅槃如寂滅的無盡呢？』 這時，舍利弗對佛說：『世尊！不是我能用境界來說明無礙涅槃，只是無礙涅槃既不是寂滅也不是無盡。』 佛告訴舍利弗：『我現在為你打個比喻，有智慧的人可以通過比喻來理解。就像有個人仰頭向虛空射箭，在空中尋找空，又對人說：『我過去在空中游玩時掉進了深淵，現在得到了空，就射箭來報仇。多麼痛快啊！實現了我的願望。』怎麼樣？舍利弗！這個人所追求的是否真實呢？』 舍利弗對佛說：『世尊！他向虛空射箭想要報仇，確實是不真實的。』 『怎麼樣？舍利弗！在空中射空，箭能射到空嗎？』 回答說：『不能。』

【English Translation】 English version: 『Do you understand?』 Sariputra (Sariputra, one of the ten major disciples of the Buddha, known for his wisdom) said to the Buddha: 『No, World Honored One!』 The Buddha told Sariputra: 『Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) is neither this nor that, nor is it another consciousness. Its form is formless. Why establish another name for Nirvana? If a name is established for Nirvana, consciousness will arise according to its shape and form. If Nirvana does not have a separate name, then with the aspect of non-action, there will be a consciousness of non-action. Why say that Nirvana is neither the aspect of conditioned phenomena nor the consciousness of conditioned phenomena, neither the aspect of unconditioned phenomena nor the consciousness of unconditioned phenomena, nor is it another consciousness, nor is it a separately established name? How then should we call Nirvana?』 Sariputra said to the Buddha: 『World Honored One! Nirvana is Nirvana.』 The Buddha said: 『What is Nirvana Nirvana?』 Sariputra said: 『Like the extinction of Nirvana.』 The Buddha said: 『What is like the extinction of Nirvana?』 Sariputra said: 『Like extinction without end.』 The Buddha said: 『Excellent, excellent! Sariputra! As you said, the originally spoken of unobstructed Nirvana is neither the aspect of conditioned phenomena nor the consciousness of conditioned phenomena, neither the aspect of unconditioned phenomena nor the consciousness of unconditioned phenomena, nor is it another consciousness. Its form is formless, and no separate name is established. Why then say that unobstructed Nirvana is like extinction without end?』 At that time, Sariputra said to the Buddha: 『World Honored One! It is not within my realm to describe unobstructed Nirvana, but unobstructed Nirvana is neither extinction nor non-extinction.』 The Buddha told Sariputra: 『I will now give you a metaphor, and the wise will understand through metaphors. It is like a man who looks up and shoots an arrow into the void, seeking emptiness in the void, and then says to people: 『I used to wander in the void and fell into an abyss. Now that I have obtained the void, I will shoot an arrow to avenge myself. How delightful! My wish has come true.』 What do you think? Sariputra! Is this person's pursuit real?』 Sariputra said to the Buddha: 『World Honored One! His shooting an arrow into the void to seek revenge is indeed unreal.』 『What do you think? Sariputra! Shooting emptiness into emptiness, does the arrow hit emptiness?』 He replied: 『No.』

著。」

佛言：「云何于空報怨？」

舍利弗言：「虛空無相，不見有報無報。」

佛言：「如是，如是。如汝所言，虛空無報。」

佛告舍利弗：「無礙泥洹亦復如是，在有為相隨有為識、在無為相隨無為識，不在此相不在彼相，亦非有識亦非無識，是謂無礙泥洹非有識非無識也。」

時有五百比丘，聞此虛空無盡之法，即從座起，收攝衣缽涉道而去。何以故？斯等比丘，于空求空欲報空怨，計心染著謂空有空，正使將來恒沙諸佛立前說法，斯等比丘于空染空終不解脫。

爾時，座上凡夫、立信、學無學人，未能盡苦至無為界。時，舍利弗承佛威神，告四部眾：「云何？諸賢！汝等審解此深法乎？」

對曰：「唯然。賢者舍利弗！永斷塵勞所作已辦。」

舍利弗言：「云何盡塵勞耶？」

對曰：「眾智不雜，非造非不造故，故盡塵勞。」

舍利弗言：「善哉，善哉！族姓子！塵勞之疇是眾生本，于眾生中成無上道，于如來福田凈一切智。」舍利弗言：「凈亦無凈，云何于福田凈一切智？」

對曰：「未得道果，於一切智未凈其跡。」又問：「舍利弗！菩薩凈一切智凡有幾品？」

舍利弗言：「菩薩凈一切智，不為世法所拘。」

【現代漢語翻譯】 現代漢語譯本 佛說：『如何向虛空報怨呢？』 舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『虛空沒有形相，看不出有報或無報。』 佛說：『是這樣，是這樣。正如你所說，虛空沒有報應。』 佛告訴舍利弗：『無礙涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）也是這樣，在有為之相中，隨著有為之識；在無為之相中，隨著無為之識。不在此相，不在彼相，既非有識，也非無識，這就是無礙涅槃，既非有識也非無識。』 當時有五百比丘（bhikkhu，佛教出家男眾），聽到這虛空無盡之法，立即從座位上站起，收拾衣缽，離開道場而去。為什麼呢？這些比丘，在虛空中尋求虛空，想要報復虛空的怨恨，執著於心，認為虛空中有虛空，即使將來有恒河沙數那麼多的佛在他們面前說法，這些比丘在虛空中執著虛空，終究不能解脫。 這時，座上的凡夫、立信者、有學和無學之人，未能完全斷絕痛苦，到達無為的境界。當時，舍利弗憑藉佛的威神之力，告訴四部大眾：『怎麼樣？各位賢者！你們是否真正理解這深奧的佛法呢？』 回答說：『是的。賢者舍利弗！我們已經永遠斷絕了塵世的煩惱，該做的已經做完。』 舍利弗說：『如何斷絕塵世的煩惱呢？』 回答說：『眾智不雜，既非造作也非不造作，所以斷絕了塵世的煩惱。』 舍利弗說：『好啊，好啊！善男子！塵世煩惱的範疇是眾生的根本，在眾生中成就無上道，在如來（Tathagata，佛的稱號之一）的福田中凈化一切智慧。』舍利弗說：『凈化也沒有凈化，如何能在福田中凈化一切智慧呢？』 回答說：『未得到道果，對於一切智慧，還沒有凈化其痕跡。』又問：『舍利弗！菩薩（Bodhisattva，佛教術語，指立志成佛的修行者）凈化一切智慧，總共有多少品？』 舍利弗說：『菩薩凈化一切智慧，不為世間法所束縛。』

【English Translation】 English version The Buddha said, 'How can one seek revenge against emptiness?' Sariputra (Sariputra, one of the ten principal disciples of the Buddha, known for his wisdom) said, 'Emptiness has no form, and one cannot see whether there is retribution or no retribution.' The Buddha said, 'It is so, it is so. As you say, emptiness has no retribution.' The Buddha told Sariputra, 'Unobstructed Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) is also like this: in the aspect of conditioned existence, it follows the consciousness of conditioned existence; in the aspect of unconditioned existence, it follows the consciousness of unconditioned existence. It is neither in this aspect nor in that aspect, neither with consciousness nor without consciousness. This is called unobstructed Nirvana, neither with consciousness nor without consciousness.' At that time, there were five hundred bhikkhus (bhikkhu, a Buddhist monk) who, upon hearing this Dharma of endless emptiness, immediately rose from their seats, gathered their robes and bowls, and departed from the assembly. Why? These bhikkhus were seeking emptiness in emptiness, desiring to avenge the grievances of emptiness, clinging to their minds, thinking that there is emptiness in emptiness. Even if countless Buddhas, as numerous as the sands of the Ganges River, were to preach the Dharma before them in the future, these bhikkhus, clinging to emptiness in emptiness, would never be liberated. At this time, the ordinary people, those with faith, those still learning, and those who had completed their learning, who were seated there, had not yet completely ended suffering and reached the realm of non-action. Then, Sariputra, relying on the Buddha's majestic power, said to the fourfold assembly, 'How is it? Worthy ones! Do you truly understand this profound Dharma?' They replied, 'Yes, Venerable Sariputra! We have forever cut off the defilements of the world, and what needed to be done has been done.' Sariputra said, 'How is it that you have ended the defilements of the world?' They replied, 'The wisdom of the multitude is unmixed, neither created nor uncreated, therefore the defilements of the world are ended.' Sariputra said, 'Excellent, excellent! Sons of good families! The category of worldly defilements is the root of sentient beings. Within sentient beings, one attains the unsurpassed path, and in the field of merit of the Tathagata (Tathagata, one of the titles of the Buddha), one purifies all wisdom.' Sariputra said, 'Purification is also without purification. How can one purify all wisdom in the field of merit?' They replied, 'Having not yet attained the fruit of the path, the traces of all wisdom have not yet been purified.' They further asked, 'Sariputra! How many grades are there in a Bodhisattva's (Bodhisattva, a Buddhist term referring to one who aspires to become a Buddha) purification of all wisdom?' Sariputra said, 'A Bodhisattva's purification of all wisdom is not bound by worldly dharmas.'

又問：「云何不為世法所拘？」

舍利弗言：「諸法無著不懷倒見。」

又問：「菩薩瓔珞云何成就？」

答曰：「不失佛道至竟成就，不失菩薩瓔珞，是謂，族姓子！斯由本行不失善愿。」

又問：「云何？舍利弗！菩薩摩訶薩云何憑善知識，成就菩薩眾行瓔珞？」

答曰：「於一切眾生不惜身命，是謂菩薩摩訶薩善知識。」

又問：「用何等智成就眾行瓔珞？」

答曰：「不斷佛種，更不造新。」

又問：「云何于諸如來，承事供養莊嚴佛土？」

答曰：「不以劫數為期，是謂莊嚴佛土。」

又問：「云何于如來所，賢聖默然不起眾想？」

答曰：「寧失身命，不缺于戒。」

又問：「云何分別八百根門？」

答曰：「持心連續，不失守意出入息念。」

又問：「云何具足六堅之法？」

答曰：「不實之身、不實之命，易實身命。」

又問：「云何具足無盡藏？」

答曰：「已得菩薩無礙瓔珞，便能具足七財無盡。」

又問：「云何於世少欲知足？」

答曰：「于諸眾智不相違背，是謂少欲。」

又問：「云何游心閑居不染三有？」

答曰：「不願求於三界。」

又

【現代漢語翻譯】 現代漢語譯本 又問：『如何才能不被世俗的法則所束縛？』 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）回答說：『對於一切法不執著，心中沒有顛倒的見解。』 又問：『菩薩的瓔珞（飾品，比喻菩薩的功德）如何才能成就？』 回答說：『不失去成佛之道，最終成就，不失去菩薩的瓔珞，這就是，族姓子（貴族出身的人）！這是由於根本的修行不失去善良的願望。』 又問：『怎麼樣？舍利弗！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）如何依靠善知識，成就菩薩的各種修行瓔珞？』 回答說：『對於一切眾生不吝惜自己的身命，這就是菩薩摩訶薩的善知識。』 又問：『用什麼樣的智慧才能成就各種修行的瓔珞？』 回答說：『不斷絕佛種，更不造新的（惡業）。』 又問：『如何對於諸如來（Tathāgata，佛的稱號之一），承事供養，莊嚴佛土？』 回答說：『不以劫數（kalpa，極長的時間單位）為期限，這就是莊嚴佛土。』 又問：『如何在如來那裡，賢聖（指有德行的聖人）默然，不起各種妄想？』 回答說：『寧願失去身命，也不違背戒律。』 又問：『如何分別八百根門？』 回答說：『保持心念的連續，不失去守護意念，出入息念（Anapanasati，一種禪修方法）。』 又問：『如何具足六種堅固的法？』 回答說：『不真實的身體、不真實的生命，用（它們）來換取真實的（佛法），身命。』 又問：『如何具足無盡的寶藏？』 回答說：『已經得到菩薩無礙的瓔珞，便能具足七種財富，永無止境。』 又問：『如何在世間少欲知足？』 回答說：『對於各種智慧不互相違背，這就是少欲。』 又問：『如何游心於閑靜之處，不被三有（欲有、色有、無色有）所染污？』 回答說：『不願求於三界。』

【English Translation】 English version Again, he asked: 'How can one not be bound by worldly laws?' Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) replied: 'By not being attached to any dharma and not harboring inverted views.' Again, he asked: 'How are the ornaments of a Bodhisattva (Bodhisattva, an enlightened being who postpones nirvana to help others) accomplished?' He replied: 'By not losing the path to Buddhahood, ultimately achieving it, and not losing the ornaments of a Bodhisattva. This is, son of a noble family! This is because the fundamental practice does not lose its good vows.' Again, he asked: 'How, Śāriputra! How does a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, a great Bodhisattva) rely on a good teacher to accomplish the various practice ornaments of a Bodhisattva?' He replied: 'By not being stingy with one's life for all sentient beings, this is the good teacher of a Bodhisattva-mahāsattva.' Again, he asked: 'With what kind of wisdom are the ornaments of various practices accomplished?' He replied: 'By not cutting off the Buddha-seed and not creating new (bad karma).' Again, he asked: 'How does one serve and make offerings to the Tathāgatas (Tathāgata, one of the titles of the Buddha) and adorn the Buddha-lands?' He replied: 'By not setting a limit in terms of kalpas (kalpa, an extremely long unit of time), this is how one adorns the Buddha-lands.' Again, he asked: 'How, in the presence of the Tathāgata, do the virtuous and wise remain silent and not give rise to various deluded thoughts?' He replied: 'Rather lose one's life than violate the precepts.' Again, he asked: 'How does one distinguish the eight hundred root faculties?' He replied: 'By maintaining the continuity of the mind, not losing the guarding of intention, and mindfulness of breathing (Anapanasati, a meditation practice).' Again, he asked: 'How does one possess the six firm dharmas?' He replied: 'The unreal body, the unreal life, exchange (them) for the real (Dharma), body and life.' Again, he asked: 'How does one possess the inexhaustible treasury?' He replied: 'Having obtained the unobstructed ornaments of a Bodhisattva, one can then possess the seven kinds of wealth, without end.' Again, he asked: 'How does one have few desires and be content in the world?' He replied: 'By not contradicting various wisdoms, this is having few desires.' Again, he asked: 'How does one wander in a peaceful dwelling without being defiled by the three realms of existence (desire realm, form realm, formless realm)?' He replied: 'By not desiring to seek in the three realms.'

問：「云何用智覺三世患？」

答曰：「盡苦元本，不生塵勞。」

又問：「云何於三痛法無有想念？」

答曰：「不見苦樂，無苦無樂。」

又問：「云何菩薩受無所受？」

答曰：「分別五陰，色痛想行識。」

又問：「云何菩薩深入法本？」

答曰：「舍外六入，內不造六塵。」

又問：「云何以度度也？」

答曰：「分別諸道不染道果。」

「云何菩薩舍慳惠施不起想著？」

答曰：「於一切眾生心無三礙。」

又問：「云何菩薩守戒不缺？」

答曰：「從初發意乃至成佛，不捨道心柔順法忍。」

又問：「云何修忍不起恚怒？」

答曰：「伏心攝意，計空無形。」

又問：「云何菩薩用心精進，不起懈怠？」

答曰：「分別思惟，如救火然。」

又問：「云何菩薩禪意不虧，游至十方心意不錯？」

答曰：「意等無二，不失智慧。」

又問：「云何慧眼普照無礙？」

答曰：「一切諸法，不見形相。」

又問：「云何菩薩入慈等定，攝取眾生不見有度？」

答曰：「觀了眾生心意識本。」

「云何菩薩愍念悲泣諸不度者？」

答曰：「不起

【現代漢語翻譯】 現代漢語譯本 問：『如何運用智慧覺察過去、現在、未來三世的苦患？』 答：『斷絕痛苦的根本，不產生世俗的煩惱。』 又問：『如何在三種痛苦的感受中沒有想念？』 答：『不見苦樂，既沒有苦也沒有樂。』 又問：『如何菩薩受而無所受？』 答：『分別五蘊（wuyin）：色（se）、受（shou）、想（xiang）、行（xing）、識（shi）。』 又問：『如何菩薩深入法的根本？』 答：『捨棄對外在六入（liuru），內在不造作六塵（liuchen）。』 又問：『如何以度來度化眾生？』 答：『分別諸道，但不染著于道及其果報。』 又問：『如何菩薩捨棄慳吝而行佈施，卻不生起執著？』 答：『對於一切眾生，心中沒有三種障礙。』 又問：『如何菩薩持守戒律而不缺損？』 答：『從最初發心乃至成佛，不捨棄道心，保持柔順的法忍。』 又問：『如何修習忍辱而不生起嗔恚怒火？』 答：『降伏內心，攝持意念，視一切為空，沒有形相。』 又問：『如何菩薩用心精進，而不生起懈怠？』 答：『分別思惟，如同救火一般緊迫。』 又問：『如何菩薩禪定之意不虧損，遊歷十方而心意不錯亂？』 答：『意念平等無二，不失去智慧。』 又問：『如何慧眼普照而沒有障礙？』 答：『對於一切諸法，不見其形相。』 又問：『如何菩薩進入慈等定，攝取眾生卻不見有被度化的對象？』 答：『觀照了解眾生的心意識的根本。』 又問：『如何菩薩憐憫悲泣那些沒有被度化的人？』 答：『不起……』

【English Translation】 English version Question: 'How does one use wisdom to perceive the suffering of the three times (past, present, and future)?' Answer: 'By eradicating the root of suffering and not generating worldly afflictions.' Question: 'How can one have no thoughts about the three kinds of painful feelings?' Answer: 'By not seeing suffering or joy; there is neither suffering nor joy.' Question: 'How does a Bodhisattva receive without receiving?' Answer: 'By discerning the five skandhas (wuyin): form (se), feeling (shou), perception (xiang), volition (xing), and consciousness (shi).' Question: 'How does a Bodhisattva deeply enter the root of the Dharma?' Answer: 'By abandoning the external six entrances (liuru) and not creating the internal six dusts (liuchen).' Question: 'How does one use deliverance to deliver?' Answer: 'By discerning all paths but not being attached to the path or its fruits.' Question: 'How does a Bodhisattva give up stinginess and practice generosity without arising attachment?' Answer: 'Towards all sentient beings, the mind has no three hindrances.' Question: 'How does a Bodhisattva uphold the precepts without deficiency?' Answer: 'From the initial aspiration until becoming a Buddha, one does not abandon the mind of the path and maintains gentle forbearance of the Dharma.' Question: 'How does one cultivate patience without arising anger and resentment?' Answer: 'By subduing the mind, controlling thoughts, and regarding everything as empty and without form.' Question: 'How does a Bodhisattva diligently apply the mind without arising laziness?' Answer: 'By discerning and contemplating as if putting out a fire.' Question: 'How does a Bodhisattva's meditative intention not diminish, and how does one travel to the ten directions without mental confusion?' Answer: 'The intention is equal and non-dual, and wisdom is not lost.' Question: 'How does the eye of wisdom shine universally without obstruction?' Answer: 'Regarding all dharmas, one does not see their forms and appearances.' Question: 'How does a Bodhisattva enter the samadhi of loving-kindness and equanimity, gathering sentient beings without seeing anyone being delivered?' Answer: 'By observing and understanding the root of sentient beings' mind, consciousness, and intellect.' Question: 'How does a Bodhisattva compassionately weep for those who are not delivered?' Answer: 'Without arising...'

法想、見有高下。」

又問：「云何菩薩喜心不絕入無量定？」

答曰：「行本自然，不見生滅。」

又問：「云何菩薩行三三昧至泥洹門？」

答曰：「不捨如來，八道徑路。」

爾時，舍利弗以無數方便，與諸會者說微妙法無礙瓔珞。時，一千二百比丘信心堅固立不退轉。復有無數天人，皆發無上正真道意。

時有菩薩名無頂相，即從座起，前白佛言：「甚奇！甚特！未曾所聞！如賢者舍利弗說智慧界，非有非無，不見愛憎喜怒諸法之相。如我觀見十方世界諸佛世尊敷演道教，或說有教漸至無為，或說無教亦至無為，或說身苦令知厭患，或除識想知離本際。云何菩薩普入諸法，一一分別不起增減？今聞如來身相之法，有為自爾行不改易，無為無形不可測度。今欲聞如來瓔珞之本，唯愿解說。有為色身有幾瓔珞而自嚴飾？無為色身有幾瓔珞而自嚴飾？有為無色身有幾瓔珞而自嚴飾？無為無色身有幾瓔珞而自嚴飾？」

爾時，世尊告無頂相菩薩曰：「善哉，善哉！族姓子！乃能于如來前為師子吼，今當爲汝一一分別。諦聽諦聽！善思念之！菩薩摩訶薩從初發意乃至成佛，恒當具足撿身口意，莊嚴六度了色本無，不見色本，於色莊嚴六瓔珞法，逮得如來深藏瓔珞。

【現代漢語翻譯】 現代漢語譯本： 『法想』（認為佛法是真實存在的想法），『見有高下』（認為各種事物有高低貴賤之分）。

又問：『云何菩薩喜心不絕入無量定？』（菩薩如何才能保持喜悅的心情，持續不斷地進入無量禪定？）

答曰：『行本自然，不見生滅。』（菩薩的修行原本就是自然而然的，不執著於事物的生滅變化。）

又問：『云何菩薩行三三昧至泥洹門？』（菩薩如何通過修習三種三昧，最終到達涅槃之門？）

答曰：『不捨如來，八道徑路。』（不捨棄對如來（Tathagata）的信仰，遵循八正道這條道路。）

爾時，舍利弗（Sariputra）以無數方便，與諸會者說微妙法無礙瓔珞（a string of precious jewels）。時，一千二百比丘（bhiksu）信心堅固立不退轉。復有無數天人，皆發無上正真道意。

時有菩薩名無頂相（An image without a top），即從座起，前白佛言：『甚奇！甚特！未曾所聞！如賢者舍利弗（Sariputra）說智慧界，非有非無，不見愛憎喜怒諸法之相。如我觀見十方世界諸佛世尊敷演道教，或說有教漸至無為，或說無教亦至無為，或說身苦令知厭患，或除識想知離本際。云何菩薩普入諸法，一一分別不起增減？今聞如來身相之法，有為自爾行不改易，無為無形不可測度。今欲聞如來瓔珞（a string of precious jewels）之本，唯愿解說。有為色身有幾瓔珞（a string of precious jewels）而自嚴飾？無為色身有幾瓔珞（a string of precious jewels）而自嚴飾？有為無色身有幾瓔珞（a string of precious jewels）而自嚴飾？無為無色身有幾瓔珞（a string of precious jewels）而自嚴飾？』

爾時，世尊告無頂相（An image without a top）菩薩曰：『善哉，善哉！族姓子！乃能于如來前為師子吼，今當爲汝一一分別。諦聽諦聽！善思念之！菩薩摩訶薩（Bodhisattva-Mahasattva）從初發意乃至成佛，恒當具足撿身口意，莊嚴六度了色本無，不見色本，於色莊嚴六瓔珞（a string of precious jewels）法，逮得如來深藏瓔珞（a string of precious jewels）。』

【English Translation】 English version: 'Dharma-thought' (the thought that the Dharma is real), 'seeing high and low' (thinking that things have high and low distinctions).

Again asked: 'How can a Bodhisattva continuously enter immeasurable samadhi with a joyful mind?'

Answered: 'Practice is inherently natural, without seeing arising and ceasing.'

Again asked: 'How does a Bodhisattva practice the three samadhis to reach the gate of Nirvana?'

Answered: 'Not abandoning the Tathagata (Thus Come One), the eightfold path.'

At that time, Sariputra (Sariputra) used countless skillful means to explain the wonderful Dharma, the unobstructed string of precious jewels, to those assembled. At that time, twelve hundred bhiksus (monks) had firm faith and stood without turning back. Furthermore, countless devas (heavenly beings) all aroused the unsurpassed, true, and correct mind of enlightenment.

At that time, there was a Bodhisattva named An image without a top, who immediately rose from his seat, stepped forward, and said to the Buddha: 'How wondrous! How extraordinary! Never before have I heard such a thing! As the wise Sariputra (Sariputra) speaks of the realm of wisdom, it is neither existent nor non-existent, without seeing the characteristics of love, hatred, joy, anger, and all dharmas. As I observe the Buddhas and World Honored Ones in the ten directions expounding the teachings, some speak of the teaching of existence gradually leading to non-action, some speak of the teaching of non-existence also leading to non-action, some speak of bodily suffering to make one aware of aversion, and some eliminate consciousness and thought to know detachment from the original source. How can a Bodhisattva universally enter all dharmas, distinguishing each one without arising increase or decrease? Now I hear of the Dharma of the Tathagata's (Thus Come One) physical form, which is conditioned and naturally unchanging, while the unconditioned is formless and immeasurable. Now I wish to hear the origin of the Tathagata's (Thus Come One) string of precious jewels, and I pray for an explanation. How many strings of precious jewels adorn the conditioned form body? How many strings of precious jewels adorn the unconditioned form body? How many strings of precious jewels adorn the conditioned formless body? How many strings of precious jewels adorn the unconditioned formless body?'

At that time, the World Honored One said to the Bodhisattva An image without a top: 'Excellent, excellent! Son of a good family! You are able to roar like a lion before the Tathagata (Thus Come One). Now I will explain it to you one by one. Listen attentively! Think well upon it! From the initial arising of the mind until becoming a Buddha, a Bodhisattva-Mahasattva (great being) should always fully examine body, speech, and mind, adorn the six perfections, understand that the essence of form is empty, not seeing the essence of form, and adorn form with the six string of precious jewels dharmas, attaining the Tathagata's (Thus Come One) deeply hidden string of precious jewels.'

「云何為六？於是善男子、善女人，若眼見色，知彼起色，眾生淫怒癡，應進便進，應退便退，眼非彼色色非即眼，念除彼色不起眼想，是謂一法清凈瓔珞。

「複次，族姓子！色性自然識亦自然，彼色我識不興塵勞，速解彼縛不染我有，是謂二法清凈瓔珞。

「複次，族姓子！諸善根本，於色無形分別思惟，根本清凈色亦清凈，是謂三法清凈瓔珞。

「複次，族姓子！著色染欲，非色有欲；色性本無，況復淫慾？是謂四法清凈瓔珞。

「複次，族姓子！計色有常非眼境界，意識分別便起猶豫，計常無常乃至無我，色性虛寂永無起滅，是謂五法清凈瓔珞。

「複次，族姓子！色是外入，眼識往受，有色有為有色無為，有為色識便敗道根，無為色識果報成就，思惟分別有無相者，是謂六法清凈瓔珞。

「複次，族姓子！自攝色識復有六事。云何為六？於是，族姓子！識相無形流馳萬端，前有外塵便生塵勞，善則善識惡則惡識，惡識無善善識無惡，菩薩攝意不起善惡識者，是謂一法清凈瓔珞。

「複次，族姓子！眼識觀空悉無所有，便生空想無善惡報，不見今生后復受報，于中攝意不起顛倒想者，是謂二法清凈瓔珞。

「複次，族姓子！識別無我，或時有見根門不凈而

【現代漢語翻譯】 現代漢語譯本 『什麼是六種清凈瓔珞呢？善男子、善女人，如果眼睛看到色（rūpa，形態、顏色），知道那是由色而生起的，眾生因此產生淫慾、嗔怒、愚癡。應該前進時就前進，應該後退時就後退。眼睛並非是那些（煩惱）的根本，也不是眼睛本身。念頭去除對色的執著，不起對眼睛的執念，這稱為第一種清凈瓔珞。 『再者，族姓子（kulaputra，對在家信徒的尊稱）！色的本性是自然，識（vijñāna，意識）的本性也是自然。那色與我的識不產生塵勞（煩惱），迅速解脫那些束縛，不被『我』所染著，這稱為第二種清凈瓔珞。 『再者，族姓子！對於各種善的根本，對色沒有固定的形狀，進行分別思惟，如果根本清凈，那麼色也清凈，這稱為第三種清凈瓔珞。 『再者，族姓子！執著於色而產生染污的慾望，並非色本身具有慾望；色的本性本來就是空無，更何況是淫慾呢？這稱為第四種清凈瓔珞。 『再者，族姓子！認為色是常住不變的，這不是眼睛所能認識的境界。意識進行分別，就會產生猶豫，認為色是常、無常，乃至無我。色的本性是虛空寂靜，永遠沒有生起和滅亡，這稱為第五種清凈瓔珞。 『再者，族姓子！色是外來的侵入，眼識前去接受。有有色的有為法，也有有色的無為法。有為的色識會敗壞修道的根本，無為的色識會成就果報。思惟分別有和無的相狀，這稱為第六種清凈瓔珞。 『再者，族姓子！自己攝持色識，還有六件事。什麼是六件事呢？族姓子！識的相狀沒有固定的形狀，流轉奔騰，變化萬端。前面有外在的塵境，就會產生塵勞。善則產生善識，惡則產生惡識。惡識中沒有善，善識中沒有惡。菩薩攝持意念，不起善惡之識，這稱為第一種清凈瓔珞。 『再者，族姓子！眼識觀察空性，一切都沒有實體，於是產生空想，沒有善惡的果報。不見今生受報，後世又受報，于其中攝持意念，不起顛倒妄想，這稱為第二種清凈瓔珞。 『再者，族姓子！識別沒有『我』，有時會看到根門不清凈，然而

【English Translation】 English version 『What are the six? O good man, good woman, if the eye sees form (rūpa, shape, color), knowing that form arises, beings generate lust, anger, and delusion. Advance when you should advance, retreat when you should retreat. The eye is neither the root of those (afflictions) nor the eye itself. When the thought removes attachment to form and does not give rise to thoughts about the eye, this is called the first pure garland. 『Furthermore, O son/daughter of a good family (kulaputra, a respectful term for lay followers)! The nature of form is natural, and the nature of consciousness (vijñāna, consciousness) is also natural. That form and my consciousness do not generate defilements (kleshas), quickly liberate from those bonds, and are not tainted by 『I』, this is called the second pure garland. 『Furthermore, O son/daughter of a good family! Regarding the roots of all good, contemplate and think about form without fixed shapes. If the root is pure, then form is also pure, this is called the third pure garland. 『Furthermore, O son/daughter of a good family! Attachment to form generates defiled desires, but form itself does not possess desires; the nature of form is originally empty, let alone lust? This is called the fourth pure garland. 『Furthermore, O son/daughter of a good family! Considering form to be permanent is not a state that the eye can recognize. If consciousness makes distinctions, doubts will arise, considering form to be permanent, impermanent, or even without self. The nature of form is empty and still, and there is no arising or ceasing, this is called the fifth pure garland. 『Furthermore, O son/daughter of a good family! Form is an external intrusion, and eye-consciousness goes to receive it. There is conditioned form and unconditioned form. Conditioned form-consciousness will ruin the root of the path, and unconditioned form-consciousness will accomplish the fruition. Contemplate and distinguish the characteristics of existence and non-existence, this is called the sixth pure garland. 『Furthermore, O son/daughter of a good family! Restraining form-consciousness involves six things. What are the six things? O son/daughter of a good family! The appearance of consciousness has no fixed shape, flowing and rushing in myriad ways. When there is external dust in front, defilements will arise. Good will generate good consciousness, and evil will generate evil consciousness. There is no good in evil consciousness, and no evil in good consciousness. When a Bodhisattva restrains their mind and does not generate good or evil consciousness, this is called the first pure garland. 『Furthermore, O son/daughter of a good family! When eye-consciousness observes emptiness and sees that everything has no substance, then empty thoughts arise, without good or evil retribution. Not seeing retribution in this life and then again in the next life, restraining the mind within this and not generating inverted thoughts, this is called the second pure garland. 『Furthermore, O son/daughter of a good family! Distinguishing that there is no 『self』, sometimes one sees that the sense faculties are impure, yet

計有凈，或復有念根門有凈而計不凈，于中攝意不起二想者，是謂三法清凈瓔珞。

「複次，族姓子！識見彼恚有善不善，善謂常善，不善亦爾，于中攝意具足忍辱者，是謂四法清凈瓔珞。

「複次，族姓子！識知眾生有趣善者、不趣善者，有堅住行地、不堅住行地，于中攝意心不退轉者，是謂五法清凈瓔珞。

「複次，族姓子！識觀前色有道有俗，見道不知是道、見俗不知是俗，于中攝意善分別道俗者，是謂六法清凈瓔珞。

「耳識趣想，復有六事。云何為六？於是，族姓子！若耳聞聲十八變動，或聞風聲樹木山崩，或時鳥獸音樂之聲，聲有善惡可記不可記，于中攝意耳識不錯者，是謂一法清凈瓔珞。

「複次，族姓子！有時眾生，便得世俗通徹之聽，或百逾旬二百逾旬，復至無數諸佛國土，猶如猛雄世尊進趣道場欲成等正覺，爾時天地六返震動，分別音響悉歸虛空，于中攝意不起想著者，是謂二法清凈瓔珞。

「複次，族姓子！耳識聞聲本無所有，便生眾想起若干念，于中攝意無邪念者，是謂三法清凈瓔珞。

「複次，族姓子！耳通清凈，知彼受形有清有濁，見濁不起塵勞、見清不生道心，于中攝意不起彼我者，是謂四法清凈瓔珞。

「複次，族姓子！或時耳

【現代漢語翻譯】 現代漢語譯本 計有凈（Jing）：或者又念及根門有清凈，卻認為是不清凈的。對於這種情況，能收攝心意，不起二種對立想法的人，這就是所謂的『三法清凈瓔珞』。 『再者，善男子！能認識到嗔恚有善與不善兩種，認為善是恒常的善，不善也是如此。對於這種情況，能收攝心意，具足忍辱的人，這就是所謂的『四法清凈瓔珞』。 『再者，善男子！能認識到眾生有趨向善良的，也有不趨向善良的；有堅定修行的人，也有不堅定修行的人。對於這種情況，能收攝心意，內心不退轉的人，這就是所謂的『五法清凈瓔珞』。 『再者，善男子！能觀察到眼前的色法有屬於道的，也有屬於世俗的；見到屬於道的卻不知道是道，見到屬於世俗的卻不知道是世俗。對於這種情況，能收攝心意，善於分辨道與世俗的人，這就是所謂的『六法清凈瓔珞』。 『耳識對於所追求的境界，還有六種情況。哪六種呢？善男子！如果耳朵聽到聲音有十八種變動，或者聽到風聲、樹木聲、山崩聲，或者聽到鳥獸的叫聲、音樂的聲音，聲音有善有惡，有可以記憶的，有不可以記憶的。對於這種情況，能收攝心意，耳識不產生錯亂的人，這就是所謂的『一法清凈瓔珞』。 『再者，善男子！有時眾生，便能獲得世俗的通徹聽力，或者能聽到一百逾旬、二百逾旬的聲音，甚至能聽到無數諸佛國土的聲音，就像勇猛的釋迦牟尼世尊前往菩提道場想要成就等正覺時，天地六次震動，分辨各種聲音都歸於虛空。對於這種情況，能收攝心意，不起任何想法和執著的人，這就是所謂的『二法清凈瓔珞』。 『再者，善男子！耳識聽到聲音，本來什麼都沒有，卻產生各種想法，想起若干念頭。對於這種情況，能收攝心意，沒有邪念的人，這就是所謂的『三法清凈瓔珞』。 『再者，善男子！耳根清凈，知道那些接受形體的眾生有清凈的，有污濁的；見到污濁的不起煩惱，見到清凈的不生起道心。對於這種情況，能收攝心意，不起分別彼此念頭的人，這就是所謂的『四法清凈瓔珞』。 『再者，善男子！有時耳朵...

【English Translation】 English version Having purity (Jing), or again contemplating that the root faculties have purity, yet considering them impure. For those who, in this situation, gather their minds and do not give rise to dualistic thoughts, this is called the 『Threefold Pure Garland』. 『Furthermore, son/daughter of a good family! Recognizing that anger has both good and bad aspects, considering good to be eternally good and bad to be likewise. For those who, in this situation, gather their minds and are complete in forbearance, this is called the 『Fourfold Pure Garland』. 『Furthermore, son/daughter of a good family! Knowing that beings either tend towards goodness or do not, that some have a firm foundation in practice while others do not. For those who, in this situation, gather their minds and whose hearts do not regress, this is called the 『Fivefold Pure Garland』. 『Furthermore, son/daughter of a good family! Discerning that the forms before one are either of the path or of the mundane; seeing what is of the path yet not knowing it as such, seeing what is mundane yet not knowing it as such. For those who, in this situation, gather their minds and skillfully distinguish between the path and the mundane, this is called the 『Sixfold Pure Garland』. 『The ear-consciousness, in its pursuit of objects, has six aspects. What are the six? Here, son/daughter of a good family! If the ear hears sounds with eighteen variations, or hears the sound of wind, trees, mountains collapsing, or the sounds of birds and beasts, or music, sounds that are good or bad, memorable or not. For those who, in this situation, gather their minds and whose ear-consciousness is not mistaken, this is called the 『Onefold Pure Garland』. 『Furthermore, son/daughter of a good family! Sometimes beings attain mundane, thorough hearing, able to hear sounds a hundred yojanas (yojana: a unit of distance in ancient India) away, two hundred yojanas away, even reaching countless Buddha lands, just as the mighty Shakyamuni (Shakyamuni: the historical Buddha) advanced towards the Bodhi tree, desiring to achieve complete and perfect enlightenment. At that time, the earth shook six times, and the sounds dispersed into emptiness. For those who, in this situation, gather their minds and do not give rise to thoughts or attachments, this is called the 『Twofold Pure Garland』. 『Furthermore, son/daughter of a good family! The ear-consciousness hears sounds that are originally without substance, yet gives rise to various thoughts and recollections. For those who, in this situation, gather their minds and have no wrong thoughts, this is called the 『Threefold Pure Garland』. 『Furthermore, son/daughter of a good family! The ear faculty is pure, knowing that those who receive form are either pure or impure; seeing impurity, they do not give rise to defilements; seeing purity, they do not give rise to the mind of the path. For those who, in this situation, gather their minds and do not give rise to thoughts of self and other, this is called the 『Fourfold Pure Garland』. 『Furthermore, son/daughter of a good family! Sometimes the ear...

識聞他方異剎演說五分法身，現處母胎不染塵欲，復現出家心不改變，在樹王下成等正覺，于中攝意分別道俗者，是謂五法清凈瓔珞。

「複次，族姓子！耳識聽察十方國土諸佛世尊轉虛空法輪，彈指之頃拔濟無量眾生之類，不自稱說吾有所度，于中攝意不計化眾生者，是謂六法清凈瓔珞。」

佛復告無頂相菩薩曰：「依彼耳識，當修行六法。云何為六？於是，族姓子！行權方便記本所造，修習瓔珞不越次敘，是謂一法清凈瓔珞。

「複次，族姓子！猗行無我不計身本，是謂二法清凈瓔珞。

「複次，族姓子！具足六法不毀戒性，是謂三法清凈瓔珞。

「複次，族姓子！耳識玄鑒通達無礙，不捨弘誓大慈之心，是謂四法清凈瓔珞。

「複次，族姓子！耳識了知進趣行步，斯法善道、斯法惡道，斯法有為、斯法無為，于中分別耳識不錯者，是謂五法清凈瓔珞。

「複次，族姓子！耳識分別諸佛世界，聽聞殊特深妙之法，一一承事諸佛世尊，是謂六法清凈瓔珞。

「復有六法當念修行。云何為六？如來世尊色身清凈非愛慾身，身放眾香，普遍十方無量世界，一一香氣皆演無量瓔珞法門，不猗眾生有眾生想，于中成就具足鼻識，是謂一法清凈瓔珞。

「複次，族姓

【現代漢語翻譯】 現代漢語譯本 識別到他方不同世界的佛剎在宣講五分法身，（五分法身：戒身、定身、慧身、解脫身、解脫知見身）顯現在母親的胎中而不被塵世慾望所污染，又示現出家而內心不改變，在菩提樹下成就正等正覺，於此之中收攝心意，分別在家眾和出家眾，這就是所謂的五法清凈瓔珞。 『再者，善男子！耳識聽聞觀察十方國土諸佛世尊轉動虛空法輪，彈指之間救拔無量眾生，不自稱說我有所度化，於此之中收攝心意，不執著于度化眾生之相，這就是所謂的六法清凈瓔珞。』 佛陀又告訴無頂相菩薩說：『依靠那耳識，應當修行六法。什麼是六法呢？善男子！運用權巧方便記住根本所造作的，修習瓔珞不超越次第，這就是所謂的一法清凈瓔珞。 『再者，善男子！依止修行無我，不執著于身體的根本，這就是所謂的二法清凈瓔珞。 『再者，善男子！具足六法，不毀壞戒律的本性，這就是所謂的三法清凈瓔珞。 『再者，善男子！耳識深刻明鑑，通達無礙，不捨棄弘揚誓願的大慈悲心，這就是所謂的四法清凈瓔珞。 『再者，善男子！耳識了知前進的行步，這個法是善道，這個法是惡道，這個法是有為法，這個法是無為法，於此之中分別耳識不錯亂，這就是所謂的五法清凈瓔珞。 『再者，善男子！耳識分別諸佛世界，聽聞殊勝特別深奧微妙的法，一一承事諸佛世尊，這就是所謂的六法清凈瓔珞。 『又有六法應當憶念修行。什麼是六法呢？如來世尊的色身清凈，不是愛慾之身，身體放出眾多香氣，普遍十方無量世界，每一個香氣都演說無量瓔珞法門，不依賴眾生而有眾生之想，於此之中成就具足鼻識，這就是所謂的一法清凈瓔珞。 『再者，善男子！』

【English Translation】 English version Recognizing the Buddha-fields in other realms expounding the fivefold Dharmakāya (Pañca-dharma-kāya: moral discipline body, meditative concentration body, wisdom body, liberation body, and liberation-knowledge-and-vision body), appearing in the mother's womb without being tainted by worldly desires, further manifesting renunciation without changing the mind, attaining complete and perfect enlightenment under the Bodhi tree, and within this, focusing the mind and distinguishing between the laity and the ordained, this is called the 'Fivefold Pure Garland'. 『Furthermore, son of good family! The ear-consciousness listens and observes the Buddhas and World-Honored Ones in the ten directions turning the Dharma wheel of emptiness, rescuing countless beings in the snap of a finger, without claiming 'I have liberated someone,' and within this, focusing the mind without fixating on transforming beings, this is called the 'Sixfold Pure Garland'.』 The Buddha further told the Anavatapta (Anavatapta: a Bodhisattva whose name means 'without heat') Bodhisattva: 『Relying on that ear-consciousness, one should cultivate the six dharmas. What are the six? Here, son of good family! Employing skillful means to remember the fundamental actions, cultivating the garland without skipping the order, this is called the 'First Pure Garland'. 『Furthermore, son of good family! Relying on the practice of non-self, without fixating on the origin of the body, this is called the 'Second Pure Garland'. 『Furthermore, son of good family! Possessing the six dharmas completely, without destroying the nature of precepts, this is called the 'Third Pure Garland'. 『Furthermore, son of good family! The ear-consciousness profoundly illuminates, penetrating without obstruction, without abandoning the great compassionate heart of vows, this is called the 'Fourth Pure Garland'. 『Furthermore, son of good family! The ear-consciousness knows the advancing steps, this dharma is the path of goodness, this dharma is the path of evil, this dharma is conditioned, this dharma is unconditioned, and within this, the ear-consciousness distinguishes without error, this is called the 'Fifth Pure Garland'. 『Furthermore, son of good family! The ear-consciousness distinguishes the Buddha-worlds, hearing the especially profound and subtle Dharma, serving each and every Buddha World-Honored One, this is called the 'Sixth Pure Garland'. 『There are also six dharmas that should be remembered and cultivated. What are the six? The Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha) World-Honored One's physical body is pure, not a body of desire, the body emits numerous fragrances, pervading the countless worlds in the ten directions, each fragrance expounding countless garland Dharma-gates, not relying on beings while having the thought of beings, and within this, accomplishing and possessing complete nose-consciousness, this is called the 'First Pure Garland'. 『Furthermore, son of good family!』

子！如來世尊無量香界，以戒德香普周十方恒沙剎土，于中攝取無量眾生，是謂二法清凈瓔珞。

「複次，族姓子！復以鼻識察彼香界，應從三道斷諸縛著，不失鼻識應行之本，是謂三法清凈瓔珞。

「複次，族姓子！因彼鼻通演出無量審諦之教，鼻識清凈眾行具足，是謂四法清凈瓔珞。

「複次，族姓子！鼻識有三，界外入內識，嗅善惡香，分別八道十六聖蹟，是謂五法清凈瓔珞。

「複次，族姓子！鼻識嗅香，一念一意，知彼眾生心所念法，一一演暢無量法門，是謂六法清凈瓔珞。」

佛復告無頂相菩薩曰：「復當具足六法，佛相無相不可護持，莊嚴成道以自莊飾。云何為六？於是，族姓子！坐佛樹下修習一相，觀見眾生所行不在，從兜術天降神母胎，雖現俗變不失賢聖，如來禁戒德香普遍無量世界，是謂一法清凈瓔珞。

「複次，族姓子！修鼻識相，普知十方諸佛世界，知所趣生受形不同，復以神足而教化之，是謂二法清凈瓔珞。

「複次，族姓子！鼻識分別相相無厭，復觀十方無量世界，悉見一生補處菩薩香氣遍滿十方世界，于中攝意而不分散，是謂三法清凈瓔珞。

「複次，族姓子！初坐佛樹內自思惟：『今吾成佛必然不疑。以何證驗？令天、龍、鬼神

【現代漢語翻譯】 現代漢語譯本 『族姓子（善男子）！如來世尊在無量香界中，以戒德之香普遍周布十方恒河沙數的世界，于其中攝取無量眾生，這被稱為二法清凈瓔珞。』

『複次，族姓子！又以鼻識觀察那香界，應當從三道（欲界、色界、無色界）斷除各種束縛執著，不失去鼻識應有的作用，這被稱為三法清凈瓔珞。』

『複次，族姓子！因為那鼻通而宣演出無量審諦（真實不虛的道理）之教，鼻識清凈，各種修行圓滿具足，這被稱為四法清凈瓔珞。』

『複次，族姓子！鼻識有三種作用：從界外進入界內，識別善惡之香，分別八道（八正道）和十六聖蹟（十六觀行），這被稱為五法清凈瓔珞。』

『複次，族姓子！鼻識嗅香，一念一意，知道那些眾生心中所念的法，一一演說暢通無量法門，這被稱為六法清凈瓔珞。』

佛陀又告訴無頂相菩薩說：『應當具足六法，佛的相好並非無相，而是難以護持，以莊嚴的成道來莊嚴自身。什麼是六法呢？於是，族姓子！在菩提樹下修習一相（實相），觀察到眾生的行為不在正道上，（如來）從兜術天（兜率天）降生到母親的胎中，雖然示現世俗的變化，但不失去賢聖的本質，如來的禁戒德香普遍於無量世界，這被稱為一法清凈瓔珞。』

『複次，族姓子！修習鼻識之相，普遍知曉十方諸佛世界，知道所往生的處所和所受的形體各不相同，又以神通足來教化他們，這被稱為二法清凈瓔珞。』

『複次，族姓子！鼻識分別各種香氣而沒有厭倦，又觀察十方無量世界，完全見到一生補處菩薩（即將成佛的菩薩）的香氣遍滿十方世界，于其中攝取意念而不分散，這被稱為三法清凈瓔珞。』

『複次，族姓子！最初坐在菩提樹下，內心自思惟：『如今我成佛必然無疑。用什麼來證明呢？讓天、龍、鬼神…』

【English Translation】 English version 『Son of good family! The Tathagata, the World-Honored One, in immeasurable fragrant realms, uses the fragrance of precepts and virtue to pervade the ten directions and countless lands like the sands of the Ganges, gathering countless sentient beings within them. This is called the pure garland of two dharmas.』

『Furthermore, son of good family! Again, using the nose consciousness to observe those fragrant realms, one should sever all bonds and attachments from the three realms (desire realm, form realm, formless realm), without losing the original function of the nose consciousness. This is called the pure garland of three dharmas.』

『Furthermore, son of good family! Because of that nose-penetration, immeasurable teachings of true discernment are proclaimed. The nose consciousness is pure, and all practices are fully complete. This is called the pure garland of four dharmas.』

『Furthermore, son of good family! The nose consciousness has three functions: entering from beyond the realm to within, discerning good and evil fragrances, and distinguishing the Eightfold Path (Eightfold Noble Path) and the Sixteen Holy Traces (Sixteen Contemplations). This is called the pure garland of five dharmas.』

『Furthermore, son of good family! The nose consciousness smells fragrances, with one thought and one intention, knowing the dharmas that those sentient beings contemplate in their minds, and expounding clearly immeasurable dharma-gates one by one. This is called the pure garland of six dharmas.』

The Buddha then said to the Bodhisattva of the Unsurpassed Appearance: 『One should fully possess six dharmas. The Buddha's marks are not without form, but are difficult to maintain. Adorn oneself with the adornment of accomplished enlightenment. What are the six? Therefore, son of good family! Sitting under the Bodhi tree, cultivate the one mark (true nature), observing that the actions of sentient beings are not on the right path. (The Tathagata) descends from Tushita Heaven (Tuṣita Heaven) into the womb of his mother. Although manifesting worldly changes, he does not lose the essence of a sage. The fragrance of the Tathagata's precepts and virtue pervades immeasurable worlds. This is called the pure garland of one dharma.』

『Furthermore, son of good family! Cultivating the mark of nose consciousness, universally knowing the Buddha-worlds of the ten directions, knowing that the places of rebirth and the forms received are different, and using supernatural powers to teach them. This is called the pure garland of two dharmas.』

『Furthermore, son of good family! The nose consciousness distinguishes various fragrances without weariness, and observes the immeasurable worlds of the ten directions, fully seeing the fragrance of the Bodhisattvas who are in their last life before Buddhahood (Bodhisattvas who will become Buddhas in their next life) pervading the worlds of the ten directions, gathering the mind within them without scattering. This is called the pure garland of three dharmas.』

『Furthermore, son of good family! Initially sitting under the Bodhi tree, thinking to myself: 『Now I will undoubtedly become a Buddha. What proof is there? Let the gods, dragons, and spirits…』

，乃至十方諸佛世尊，知我今坐佛樹下。』即放諸毛孔一一眾香，令十方界悉來宿衛擁護菩薩至成作佛，是謂四法清凈瓔珞。

「複次，族姓子！于樹王下已成等覺，眾相具足，一夜之中成三明慧。初夜自念：『過去恒沙諸佛世尊在此成道，先布何法？云何教化？』如是思惟，復至中夜：『古昔諸佛在此成道，皆說無量諸度無極，我今亦應如諸佛法。』便入眾香無形定意。復從定起，復更思惟：『古昔諸佛雖於此處成佛，先度何人？云何說法？』爾時，便聞十方世界一切眾香，各有斯音度應度者。復于彼處一一思惟，乃至后夜，如是不退不闕香界，是謂五法清凈瓔珞。

「複次，族姓子！已獲鼻相內自思惟：『世香無常種生死法，以何方便求道德之香？』便自入定，分別慧定五分法身，以識往別，戒香攝身、定香攝意、慧香攝亂、解慧攝倒見、度知攝無明，是謂如來五分法香瓔珞其身，是謂六法清凈瓔珞。」

佛復告無頂相菩薩曰：「如來舌相眾相中妙，演布言教不漏四過，本所造愿說法教化，口教清凈不失舌識，是謂一法清凈瓔珞。

「複次，族姓子！本修清凈守護三行，知彼眾生神識所趣，輒便說法不失次緒，舌識清凈，是謂二法清凈瓔珞。

「複次，族姓子！雖口說法有教有響

【現代漢語翻譯】 『乃至十方諸佛世尊，知道我現在坐在菩提樹下。』隨即從每個毛孔放出各種香氣，使十方世界都來護衛菩薩直至成佛，這叫做四法清凈瓔珞。

『再者，善男子！在菩提樹下已經成就正等覺，具足各種妙相，一夜之間成就三明慧。初夜時自念：『過去恒河沙數諸佛世尊在此成道，先宣講什麼法？如何教化？』這樣思惟后，到了中夜：『過去諸佛在此成道，都宣說無量諸度無極，我現在也應當像諸佛一樣。』便進入眾香無形定意。又從定中起來，再次思惟：『過去諸佛雖然在此成佛，先度化什麼人？如何說法？』這時，便聽到十方世界一切眾香，各自發出聲音度化應度之人。又在那裡一一思惟，直到后夜，這樣不退不缺香界，這叫做五法清凈瓔珞。

『再者，善男子！已經獲得鼻相，內心自思惟：『世間的香氣是無常的，是產生生死之法的根源，用什麼方法才能求得道德之香？』便自己入定，用分別慧來確定五分法身，用識來區分，戒香攝持身、定香攝持意、慧香攝持散亂、解脫慧攝持顛倒見、度知攝持無明，這叫做如來用五分法香瓔珞其身，這叫做六法清凈瓔珞。』

佛陀又告訴無頂相菩薩說：『如來的舌相在各種妙相中最為殊勝，演說教法沒有四種過失，按照本來的願望說法教化，口教清凈不失去舌識，這叫做一法清凈瓔珞。

『再者，善男子！本來修習清凈，守護身口意三行，知道那些眾生的神識所趨向，就說法而不失次第，舌識清凈，這叫做二法清凈瓔珞。

『再者，善男子！雖然口中說法，有教導有迴應，

【English Translation】 『Even the Buddhas and World-Honored Ones of the ten directions know that I am now sitting under the Bodhi tree.』 Immediately, He emitted various fragrances from each pore, causing all realms in the ten directions to come and protect the Bodhisattva until He attained Buddhahood. This is called the 'Fourfold Pure Garland'.

『Furthermore, son of a noble family! Having attained perfect enlightenment under the Bodhi tree, possessing all the excellent marks, He achieved the three wisdoms in one night. In the first watch of the night, He thought to Himself: 『The Buddhas and World-Honored Ones of the past, as numerous as the sands of the Ganges, attained enlightenment here. What Dharma did they first proclaim? How did they teach?』 After contemplating thus, He reached the middle watch of the night: 『The Buddhas of the past, having attained enlightenment here, all proclaimed the immeasurable perfections (Paramitas). I, too, should follow the Dharma of the Buddhas.』 Then, He entered the Samadhi of Formless Intention of All Fragrances. Rising from Samadhi, He contemplated again: 『Although the Buddhas of the past attained Buddhahood here, whom did they first liberate? How did they teach the Dharma?』 At that time, He heard from all the fragrances of the ten directions, each emitting a sound to liberate those who should be liberated. Again, He contemplated each of these until the last watch of the night, without retreating or diminishing the realm of fragrance. This is called the 'Fivefold Pure Garland'.

『Furthermore, son of a noble family! Having obtained the mark of the nose, He contemplated inwardly: 『The fragrances of the world are impermanent, the seeds of the law of birth and death. By what means can I seek the fragrance of morality?』 Then, He entered Samadhi Himself, distinguishing the fivefold Dharmakaya (Dharma body) with discriminating wisdom, using consciousness to differentiate, the fragrance of precepts to gather the body, the fragrance of Samadhi to gather the mind, the fragrance of wisdom to gather the distractions, the wisdom of liberation to gather the inverted views, and the knowledge of deliverance to gather ignorance. This is called the Tathagata adorning His body with the fivefold fragrance of Dharma, which is called the 'Sixfold Pure Garland.』

The Buddha then said to the Bodhisattva of the Unsurpassed Head: 『The Tathagata's tongue is the most excellent among all the marks, expounding teachings without the four faults, teaching and transforming according to the original vows, the oral teaching is pure without losing the tongue consciousness. This is called the 'Onefold Pure Garland.』

『Furthermore, son of a noble family! Originally cultivating purity, guarding the three actions of body, speech, and mind, knowing where the consciousness of those beings is directed, He then teaches the Dharma without losing the proper order, the tongue consciousness is pure. This is called the 'Twofold Pure Garland.』

『Furthermore, son of a noble family! Although speaking the Dharma with the mouth, with teaching and response,

，言從識發外輒受化，復采彼語而為說法，于中自攝舌識清凈，是謂三法清凈瓔珞。

「複次，族姓子！舌有眾相相相不同，一一化識說法無窮，不失四辯舌識清凈，乃至無量恒沙剎土，言從語用無不受信，是謂四法清凈瓔珞。

「複次，族姓子！或時有人聞彼說法，或善或不善，或說邪見或說正見，復能反詰尋究義趣，于中具足不失舌識，是謂五法清凈瓔珞。

「複次，族姓子！過去諸佛所說言教，有行有智有趣，當來諸佛，有行有智有趣，現在諸佛，有行有智有趣。云何過去諸佛，有行有智有趣？於是，族姓子！過去如來、無所著、等正覺，身滅相滅色滅。云何身滅？過去如來身不常住，色身變易非一非二，生生自滅，雖復久久滅盡，猶有身名不滅，此有為身不入無為境。如來身者，五分法性，常定不變有佛無佛，是謂身滅非五分身滅。所謂相滅者，有相有色、有相無色。云何有相有色、有相無色？眼識境界外六入本，是謂有相有色也。有相無色者，諸有為法無為法、定法無定法，非眼識境界也，是謂有相無色也。所謂色滅者，色有三品，有形色、無形色、增大色。云何有形色？口所吐教、心識造行，隨前染著，是謂有形色也。云何無形色？如今說言，有善有惡知後有報，必然不疑。今處現在

【現代漢語翻譯】 現代漢語譯本：

「言語從意識出發，向外接受變化，又採納那些言語來作為說法，于其中自身攝取舌識的清凈，這就是所謂的三法清凈瓔珞。

「再者，族姓子！舌頭有各種各樣的相，這些相各不相同，每一種變化都能使意識說法無窮無盡，不失去四種辯才，舌識清凈，乃至無量恒河沙數的剎土，言語的使用沒有不被信任的，這就是所謂的四法清凈瓔珞。

「再者，族姓子！有時有人聽到那些說法，或者好或者不好，或者說邪見或者說正見，又能反過來詰問，尋求探究其中的意義和趣味，于其中具足而不失去舌識，這就是所謂的五法清凈瓔珞。

「再者，族姓子！過去諸佛所說的言教，有修行、有智慧、有趣味；未來諸佛，有修行、有智慧、有趣味；現在諸佛，有修行、有智慧、有趣味。什麼是過去諸佛，有修行、有智慧、有趣味呢？族姓子！過去的如來（Tathagata，意為如來）、無所著（Arhat，意為阿羅漢）、等正覺（Samyaksambuddha，意為正等覺者），身滅、相滅、色滅。什麼是身滅呢？過去的如來身不常住，色身變易，不是單一不變的，生了又滅，即使很久很久滅盡了，仍然有身的名稱不滅，這有為的身不入無為的境界。如來的身，是五分法性，常定不變，無論有佛無佛都是如此，這才是身滅，而不是五分之身滅。所謂相滅，有相有色、有相無色。什麼是有相有色、有相無色呢？眼識的境界，外六入（Sadayatana，意為六處）的根本，這就是有相有色。有相無色，諸有為法、無為法、定法、無定法，不是眼識的境界，這就是有相無色。所謂色滅，色有三種品類，有形色、無形色、增大色。什麼是有形色呢？口中所吐的教言、心識所造的行業，隨著之前的染著，這就是有形色。什麼是無形色呢？如今說，有善有惡，知道以後有報應，必然不懷疑。現在所處的現在

【English Translation】 English version:

'Speech originates from consciousness, outwardly receives transformations, and then adopts those words as teachings. Within this process, one's own tongue-consciousness is purified. This is what is called the 'Threefold Pure Adornment'.'

'Furthermore, son/daughter of a good family! The tongue has various aspects, each different from the others. Each transformation enables consciousness to teach endlessly, without losing the four kinds of eloquence, and the tongue-consciousness is purified. Even in immeasurable lands as numerous as the sands of the Ganges, words are used and universally trusted. This is what is called the 'Fourfold Pure Adornment'.'

'Furthermore, son/daughter of a good family! Sometimes people hear these teachings, whether good or bad, whether expounding wrong views or right views. They can also question and investigate the meaning and interest within them, fully possessing and not losing tongue-consciousness. This is what is called the 'Fivefold Pure Adornment'.'

'Furthermore, son/daughter of a good family! The teachings spoken by the Buddhas of the past had practice, wisdom, and interest; the Buddhas of the future will have practice, wisdom, and interest; the Buddhas of the present have practice, wisdom, and interest. What does it mean that the Buddhas of the past had practice, wisdom, and interest? Son/daughter of a good family! The past Tathagatas (Tathagata, meaning 'Thus Gone One'), Arhats (Arhat, meaning 'Worthy One'), Samyaksambuddhas (Samyaksambuddha, meaning 'Perfectly Enlightened One'), their bodies ceased, their characteristics ceased, and their forms ceased. What does it mean that their bodies ceased? The bodies of the past Tathagatas are not permanent. The physical body changes and is not singular or unchanging, arising and ceasing on its own. Even if they have long since ceased, the name of the body does not cease. This conditioned body does not enter the realm of the unconditioned. The body of the Tathagata is the nature of the five aggregates, constant and unchanging, whether there is a Buddha or not. This is what is meant by the cessation of the body, not the cessation of the body of the five aggregates. What is meant by the cessation of characteristics? There are characteristics with form and characteristics without form. What are characteristics with form and characteristics without form? The realm of eye-consciousness, the root of the outer six entrances (Sadayatana, meaning 'Six Sense Bases'), this is what is meant by characteristics with form. Characteristics without form are the conditioned dharmas, the unconditioned dharmas, the fixed dharmas, and the unfixed dharmas, which are not the realm of eye-consciousness. This is what is meant by characteristics without form. What is meant by the cessation of form? Form has three categories: form with shape, form without shape, and increasing form. What is form with shape? The teachings spoken from the mouth, the actions created by consciousness, following previous attachments, this is what is meant by form with shape. What is form without shape? As it is said now, there is good and there is evil, knowing that there will be retribution in the future, without doubt. The present moment'

，造過去未來行，非今眼識所見，是謂無形色。云何增大色？色有不盡非色有盡，有色亦盡無色亦盡，是謂增大色。如是，族姓子！便具六法清凈瓔珞。」

爾時，無頂相菩薩前白佛言：「云何舌識言教？演出無量本慧定意，舌識非識亦非平等，一切音響耳識境界，外諸色像眼識境界，眾香好醜鼻識境界，口所說言有聲而無形，主知外法而不自知，云何舌識受耳識相？」

佛告無頂相菩薩曰：「云何？族姓子！聲從耳出，為從外來？」

答曰：「外識，不從內識。」

又問：「口出言教或大或小，由口耳識聞，不由口耳識聞？」

答曰：「或由口聞，或不由口聞。」

又問：「云何由口聞？不由口聞？」

答曰：「口出音響，此則由口聞；地水火風山河石壁，此不由口聞。」

又問：「口出音響得稱為識，地水火風可無識乎？」

答曰：「地水火風非口識也。」

又問：「云何成就口識？」答曰：「四大也。」

又問：「口非四大，今言四大耶？」

答曰：「有識四大，不言無識四大。」

又問：「云何言有識四大，不言無識四大？」

答曰：「有識四大，口識是也。無識四大，地水火風也。」

又問：「有識四大，

【現代漢語翻譯】 現代漢語譯本：『創造過去和未來的行為，不是現在的眼識所能見到的，這叫做無形色。』什麼是增大色？『色』有不盡的時候，『非色』有窮盡的時候，『有色』也會窮盡，『無色』也會窮盡，這叫做增大色。像這樣，族姓子（指有德行的家族出身的男子）！就具備了六種清凈的瓔珞（比喻莊嚴的德行）。』

當時，無頂相菩薩（一位菩薩的名字）上前對佛說：『什麼是舌識言教？它能演說出無量的根本智慧和禪定之意，舌識既不是『識』，也不是平等不變的。一切音響都是耳識的境界，外面的各種色像都是眼識的境界，各種香的好壞都是鼻識的境界，口所說的話有聲音卻沒有形狀，它主要知道外面的法，卻不能自己知道自己。為什麼舌識會接受耳識的現象呢？』

佛告訴無頂相菩薩說：『怎麼樣？族姓子！聲音是從耳朵里發出來的，還是從外面來的？』

回答說：『是外面的識，不是從裡面的識發出來的。』

又問：『口裡說出的話，或大或小，是由口和耳的識聽到的，還是不由口和耳的識聽到的？』

回答說：『有時由口聽到，有時不由口聽到。』

又問：『什麼是由口聽到？什麼是不由口聽到？』

回答說：『口裡發出的音響，這便是由口聽到的；地、水、火、風、山河、石壁，這些不是由口聽到的。』

又問：『口裡發出的音響可以稱為識，那麼地、水、火、風可以沒有識嗎？』

回答說：『地、水、火、風不是口識。』

又問：『怎樣才能成就口識？』回答說：『是四大（指地、水、火、風）。』

又問：『口不是四大，現在說是四大嗎？』

回答說：『是有識的四大，不是沒有識的四大。』

又問：『為什麼說是有識的四大，不說沒有識的四大？』

回答說：『有識的四大，就是口識。沒有識的四大，就是地、水、火、風。』

又問：『有識的四大，』

【English Translation】 English version: 'Creating past and future actions, which are not seen by the present eye-consciousness, is called formlessness.' What is increasing form? 'Form' has times when it is inexhaustible, 'non-form' has times when it is exhaustible, 'form' will also be exhausted, and 'formlessness' will also be exhausted. This is called increasing form. Thus, son of a good family (referring to a man from a virtuous family)! Then you possess the six pure ornaments (a metaphor for dignified virtues).'

At that time, Bodhisattva Anavatapta (name of a Bodhisattva) stepped forward and said to the Buddha: 'What is the teaching of tongue-consciousness? It can expound immeasurable fundamental wisdom and the meaning of samadhi. Tongue-consciousness is neither 'consciousness' nor unchangingly equal. All sounds are the realm of ear-consciousness, all external forms are the realm of eye-consciousness, and the goodness and badness of all fragrances are the realm of nose-consciousness. The words spoken by the mouth have sound but no shape. It mainly knows external dharmas but cannot know itself. Why does tongue-consciousness receive the appearance of ear-consciousness?'

The Buddha said to Bodhisattva Anavatapta: 'How is it? Son of a good family! Does sound come from the ear, or does it come from outside?'

He replied: 'It is external consciousness, not from internal consciousness.'

He asked again: 'The words spoken from the mouth, whether large or small, are they heard by the consciousness of the mouth and ear, or are they not heard by the consciousness of the mouth and ear?'

He replied: 'Sometimes they are heard by the mouth, and sometimes they are not heard by the mouth.'

He asked again: 'What is heard by the mouth? What is not heard by the mouth?'

He replied: 'The sounds coming from the mouth are heard by the mouth; earth, water, fire, wind, mountains, rivers, and stone walls are not heard by the mouth.'

He asked again: 'The sounds coming from the mouth can be called consciousness, so can earth, water, fire, and wind be without consciousness?'

He replied: 'Earth, water, fire, and wind are not mouth-consciousness.'

He asked again: 'How is mouth-consciousness accomplished?' He replied: 'It is the four elements (referring to earth, water, fire, and wind).'

He asked again: 'The mouth is not the four elements, so why do you now say it is the four elements?'

He replied: 'It is the four elements with consciousness, not the four elements without consciousness.'

He asked again: 'Why do you say it is the four elements with consciousness, and not the four elements without consciousness?'

He replied: 'The four elements with consciousness are mouth-consciousness. The four elements without consciousness are earth, water, fire, and wind.'

He asked again: 'The four elements with consciousness,'

豈非地水火風乎？」

對曰：「然。」

又問：「無識四大，何者是耶？」

答曰：「地離水則無識，水離火則無識，火離風則無識，風離空則無識，空離識則無識，是謂四大無識。」

又問：「有識四大所出音響，地耶？水耶？火耶？風耶？空耶？識耶？」

答曰：「普聚。」

又問：「除四大，識為所在？」

答曰：「識無所猗。」

又問：「地水火風同聲同響，不說識乎？」

答曰：「識獨無侶，故無識也。」

又問：「識獨得稱識耶？」

答曰：「識獨非識。」

又問：「識獨非識，云何依地水火風耶？有為耶？無為耶？」

答曰：「如是。」

又問：「識離死胎，復有處耶？」

答曰：「有。」

又問：「何者盡苦本？」

答曰：「無盡識是也。」

時，無頂相菩薩復問：「大成就識？識成就大？」

答曰：「大成就識。」

又問：「識所猗耶？」

答曰：「諸大。」

又問：「地水火風空，離地水火風空，識為所在？」

答曰：「識無所在。」

又問：「滅盡耶？」

答曰：「非也。」

又問：「非滅耶？」

答曰：「非也

【現代漢語翻譯】 現代漢語譯本： 問：『難道不是地、水、火、風（四大元素）嗎？』 答：『是的。』 又問：『沒有意識的四大，哪個是呢？』 答：『地離開水就沒有意識，水離開火就沒有意識，火離開風就沒有意識，風離開空（空間）就沒有意識，空離開識（意識）就沒有意識，這就是所謂的四大沒有意識。』 又問：『有意識的四大所發出的聲音，是地、水、火、風、空、還是識呢？』 答：『是普遍聚合的結果。』 又問：『如果除去四大，識存在於哪裡呢？』 答：『識無所依。』 又問：『地、水、火、風發出相同的聲音，難道不能說是識嗎？』 答：『識是單獨的，沒有伴侶，所以沒有意識。』 又問：『識單獨就能被稱為識嗎？』 答：『識單獨就不是識。』 又問：『識單獨就不是識，那麼如何依存於地、水、火、風呢？是有為法（因緣和合而生的事物）還是無為法（不依賴因緣的事物）呢？』 答：『就是這樣。』 又問：『識離開死亡和胎生，還有其他去處嗎？』 答：『有。』 又問：『什麼能徹底消除痛苦的根源？』 答：『沒有窮盡的識就是。』 當時，無頂相菩薩（Utkrântalakshana Bodhisattva）又問：『是大成就識，還是識成就大？』 答：『是大成就識。』 又問：『識所依賴的是什麼呢？』 答：『是諸大（四大元素）。』 又問：『地、水、火、風、空，離開地、水、火、風、空，識存在於哪裡呢？』 答：『識無所存在。』 又問：『滅盡了嗎？』 答：『不是。』 又問：『不是滅盡嗎？』 答：『不是。』

【English Translation】 English version: Question: 'Isn't it earth, water, fire, and wind (the four great elements)?' Answer: 'Yes.' Question: 'Which of the four great elements is without consciousness?' Answer: 'Earth separated from water has no consciousness; water separated from fire has no consciousness; fire separated from wind has no consciousness; wind separated from space has no consciousness; space separated from consciousness has no consciousness. This is what is meant by the four great elements being without consciousness.' Question: 'The sounds produced by the four great elements with consciousness, are they earth, water, fire, wind, space, or consciousness?' Answer: 'They are a result of universal aggregation.' Question: 'If the four great elements are removed, where does consciousness exist?' Answer: 'Consciousness has no support.' Question: 'If earth, water, fire, and wind produce the same sound, can it not be said to be consciousness?' Answer: 'Consciousness is solitary, without companions, therefore it has no consciousness.' Question: 'Can consciousness alone be called consciousness?' Answer: 'Consciousness alone is not consciousness.' Question: 'If consciousness alone is not consciousness, then how does it rely on earth, water, fire, and wind? Is it conditioned (arising from causes and conditions) or unconditioned (not dependent on causes and conditions)?' Answer: 'It is as such.' Question: 'Apart from death and birth, is there another place for consciousness?' Answer: 'Yes.' Question: 'What completely eliminates the root of suffering?' Answer: 'It is inexhaustible consciousness.' At that time, Utkrântalakshana Bodhisattva (無頂相菩薩) further asked: 'Is it great accomplished consciousness, or does consciousness accomplish greatness?' Answer: 'It is great accomplished consciousness.' Question: 'What does consciousness rely on?' Answer: 'The great elements (the four great elements).' Question: 'Earth, water, fire, wind, space; apart from earth, water, fire, wind, space, where does consciousness exist?' Answer: 'Consciousness exists nowhere.' Question: 'Is it extinguished?' Answer: 'No.' Question: 'Is it not extinguished?' Answer: 'No.'

。」

又問：「識非趣非不趣，此法非泥洹乎？」

答曰：「非也。」

又問：「識、泥洹有異乎？」

答曰：「不異。」

又問：「有泥洹四大？」

答曰：「無泥洹四大也。」

又問：「有泥洹識耶？」

答曰：「有泥洹識。」

又問：「地水火風識，及泥洹識，有何差別？」

答曰：「地水火風識轉，泥洹識不轉，是謂差別。」

又問：「地水火風離識，泥洹離識，有何差別？」

答曰：「四大離識，不離過去當來現在；泥洹離識，永離過去當來現在。」

又問：「離四大識、離泥洹識，此識未在四大、未在泥洹，復有異乎？」

答曰：「非也。」

又問：「四大離識，泥洹離識，不異乎？」

答曰：「不異。」

又問：「識處泥洹成無為法，識處四大成有為法，不別耶？」

答曰：「不別。」

又問：「若使不別，云何此有為識、此無為識，有何異？」

答曰：「有為識成就四大，無為識不成就四大，是故有異。」

爾時，無頂相菩薩前白佛言：「世尊！離四大識、離泥洹識，亦不一亦不二。何以故？識在四大，便有過去當來現在；識在泥洹，便無過去當來現在也。此

【現代漢語翻譯】 現代漢語譯本 又問：『識（consciousness）既非趨向也非不趨向，這種法不是涅槃（Nirvana）嗎？』 答：『不是。』 又問：『識（consciousness）與涅槃（Nirvana）有區別嗎？』 答：『沒有區別。』 又問：『涅槃（Nirvana）有四大（earth, water, fire, wind）嗎？』 答：『涅槃（Nirvana）沒有四大（earth, water, fire, wind）。』 又問：『涅槃（Nirvana）有識（consciousness）嗎？』 答：『有涅槃（Nirvana）識（consciousness）。』 又問：『地、水、火、風的識（consciousness），以及涅槃（Nirvana）的識（consciousness），有什麼差別？』 答：『地、水、火、風的識（consciousness）會流轉，涅槃（Nirvana）的識（consciousness）不流轉，這就是差別。』 又問：『地、水、火、風離開識（consciousness），涅槃（Nirvana）離開識（consciousness），有什麼差別？』 答：『四大（earth, water, fire, wind）離開識（consciousness），不能離開過去、未來、現在；涅槃（Nirvana）離開識（consciousness），永遠離開過去、未來、現在。』 又問：『離開四大（earth, water, fire, wind）的識（consciousness）、離開涅槃（Nirvana）的識（consciousness），這種識（consciousness）既不在四大（earth, water, fire, wind）中，也不在涅槃（Nirvana）中，還有區別嗎？』 答：『沒有區別。』 又問：『四大（earth, water, fire, wind）離開識（consciousness），涅槃（Nirvana）離開識（consciousness），沒有區別嗎？』 答：『沒有區別。』 又問：『識（consciousness）處於涅槃（Nirvana）成就無為法，識（consciousness）處於四大（earth, water, fire, wind）成就的有為法，沒有區別嗎？』 答：『沒有區別。』 又問：『如果說沒有區別，為什麼說這是有為的識（consciousness），那是無為的識（consciousness），有什麼不同？』 答：『有為的識（consciousness）成就四大（earth, water, fire, wind），無為的識（consciousness）不成就四大（earth, water, fire, wind），所以有不同。』 這時，無頂相菩薩（An Unnamed Bodhisattva）上前對佛說：『世尊！離開四大（earth, water, fire, wind）的識（consciousness）、離開涅槃（Nirvana）的識（consciousness），既不是一也不是二。為什麼這樣說呢？識（consciousness）在四大（earth, water, fire, wind）中，便有過去、未來、現在；識（consciousness）在涅槃（Nirvana）中，便沒有過去、未來、現在。』

【English Translation】 English version Again he asked: 'Is consciousness (識) neither tending nor not tending, is this Dharma not Nirvana (泥洹)?' The answer was: 'It is not.' Again he asked: 'Are consciousness (識) and Nirvana (泥洹) different?' The answer was: 'They are not different.' Again he asked: 'Does Nirvana (泥洹) have the four great elements (四大)?' The answer was: 'Nirvana (泥洹) does not have the four great elements (四大).' Again he asked: 'Does Nirvana (泥洹) have consciousness (識)?' The answer was: 'Nirvana (泥洹) has consciousness (識).' Again he asked: 'What is the difference between the consciousness (識) of earth, water, fire, and wind, and the consciousness (識) of Nirvana (泥洹)?' The answer was: 'The consciousness (識) of earth, water, fire, and wind transmigrates, the consciousness (識) of Nirvana (泥洹) does not transmigrate, this is the difference.' Again he asked: 'What is the difference between the four great elements (四大) apart from consciousness (識), and Nirvana (泥洹) apart from consciousness (識)?' The answer was: 'The four great elements (四大) apart from consciousness (識) cannot be apart from the past, future, and present; Nirvana (泥洹) apart from consciousness (識) is forever apart from the past, future, and present.' Again he asked: 'Is there a difference between consciousness (識) apart from the four great elements (四大), consciousness (識) apart from Nirvana (泥洹), this consciousness (識) neither being in the four great elements (四大) nor in Nirvana (泥洹)?' The answer was: 'There is no difference.' Again he asked: 'Are the four great elements (四大) apart from consciousness (識) and Nirvana (泥洹) apart from consciousness (識) not different?' The answer was: 'They are not different.' Again he asked: 'Is it not different that consciousness (識) in Nirvana (泥洹) becomes unconditioned Dharma, and consciousness (識) in the four great elements (四大) becomes conditioned Dharma?' The answer was: 'It is not different.' Again he asked: 'If they are not different, then how is this conditioned consciousness (識) different from that unconditioned consciousness (識)?' The answer was: 'Conditioned consciousness (識) accomplishes the four great elements (四大), unconditioned consciousness (識) does not accomplish the four great elements (四大), therefore there is a difference.' At that time, An Unnamed Bodhisattva (無頂相菩薩) stepped forward and said to the Buddha: 'World Honored One! Consciousness (識) apart from the four great elements (四大), consciousness (識) apart from Nirvana (泥洹), is neither one nor two. Why is that? Consciousness (識) in the four great elements (四大) has past, future, and present; consciousness (識) in Nirvana (泥洹) has no past, future, and present.'

識彼識復有異耶？」

答曰：「不異。」

又問：「何以故說此四大識、此泥洹識？」

答曰：「假號，非誠諦教。」

時，無頂相菩薩內自思惟：「我今所問四大離識有果報行，今以無果報行報我。將無我問非耶？報我非乎？」

爾時，世尊知彼無頂相菩薩心中所念，便告無頂相菩薩曰：「有為四大識，非無為四大識；無為四大識，非有為四大識。云何四大識非此非彼乎？」

答曰：「非也。」

又問：「非四大識、非泥洹識，非無識耶？」

答曰：「識滅識不滅。」

「云何識滅？」

答曰：「非現在。」

「云何識不滅？」

答曰：「現在。」

又問：「識有滅耶？」

答曰：「現在。」

又問：「無為法復現在耶？」

答曰：「不也。」

又問：「有為法復現在耶？」

答曰：「不也。」

又問：「有為無為相，非現非無現，為何所依？」

答曰：「依無所依。」

又問：「善哉！識有依耶？」

答曰：「識無依。」

又問：「云何識無有依？有界耶？」

答曰：「有三界：身界、法界、空界，是謂三界。」

時，無頂相菩薩前白佛言：「有

【現代漢語翻譯】 現代漢語譯本 『認識那個』和『認識之後』有什麼區別嗎？」 回答說：『沒有區別。』 又問：『為什麼說這是四大識（地、水、火、風四種元素所構成的意識），這是泥洹識（涅槃寂靜的意識）呢？』 回答說：『這只是假借的名稱，不是真實不變的教義。』 當時，無頂相菩薩（菩薩名）內心自忖：『我現在所問的四大離識（脫離四大元素的意識）是有果報的行為，現在卻用無果報的行為來回答我。難道是我問錯了嗎？還是回答錯了呢？』 這時，世尊（佛的尊稱）知道無頂相菩薩心中所想，便告訴無頂相菩薩說：『有為的四大識（受因緣條件影響的四大意識），不是無為的四大識（不受因緣條件影響的四大意識）；無為的四大識，不是有為的四大識。那麼，怎樣的四大識既不是有為也不是無為呢？』 回答說：『不是。』 又問：『既不是四大識，也不是泥洹識，也不是沒有意識嗎？』 回答說：『意識滅，意識也不滅。』 『怎樣是意識滅呢？』 回答說：『不是現在。』 『怎樣是意識不滅呢？』 回答說：『是現在。』 又問：『意識有滅的時候嗎？』 回答說：『有現在。』 又問：『無為法（不生不滅的法則）也是現在嗎？』 回答說：『不是。』 又問：『有為法（生滅變化的法則）也是現在嗎？』 回答說：『不是。』 又問：『有為和無為的相，既不是現在也不是沒有現在，是依什麼而存在的呢？』 回答說：『依無所依。』 又問：『很好！意識有依靠嗎？』 回答說：『意識沒有依靠。』 又問：『為什麼說意識沒有依靠？有界限嗎？』 回答說：『有三界：身界（身體的界限）、法界（諸法的界限）、空界（空性的界限），這就是所謂的三界。』 當時，無頂相菩薩上前對佛說：『有……』

【English Translation】 English version 『Is there a difference between 『knowing that』 and 『knowing after that』?』 The answer is: 『No difference.』 Again asked: 『Why is it said that this is the Four Great Elements Consciousness (consciousness composed of the four elements of earth, water, fire, and wind), and this is Nirvana Consciousness (the consciousness of Nirvana's tranquility)?』 The answer is: 『It is a borrowed name, not a true and unchanging teaching.』 At that time, the Bodhisattva Wudingxiang (name of a Bodhisattva) pondered to himself: 『The Four Great Elements Consciousness apart from consciousness (consciousness detached from the four great elements) that I am asking about now has karmic consequences, but now I am being answered with actions that have no karmic consequences. Could it be that I asked incorrectly? Or is the answer incorrect?』 At this time, the World Honored One (a respectful title for the Buddha), knowing what the Bodhisattva Wudingxiang was thinking, then told the Bodhisattva Wudingxiang: 『The conditioned Four Great Elements Consciousness (the four great elements consciousness influenced by conditions) is not the unconditioned Four Great Elements Consciousness (the four great elements consciousness not influenced by conditions); the unconditioned Four Great Elements Consciousness is not the conditioned Four Great Elements Consciousness. So, what kind of Four Great Elements Consciousness is neither conditioned nor unconditioned?』 The answer is: 『No.』 Again asked: 『Is it neither the Four Great Elements Consciousness, nor Nirvana Consciousness, nor without consciousness?』 The answer is: 『Consciousness ceases, and consciousness does not cease.』 『How does consciousness cease?』 The answer is: 『Not in the present.』 『How does consciousness not cease?』 The answer is: 『In the present.』 Again asked: 『Does consciousness have cessation?』 The answer is: 『It has the present.』 Again asked: 『Is the unconditioned dharma (the law of non-birth and non-death) also in the present?』 The answer is: 『No.』 Again asked: 『Is the conditioned dharma (the law of birth and death) also in the present?』 The answer is: 『No.』 Again asked: 『The characteristics of conditioned and unconditioned, neither present nor without present, what do they rely on?』 The answer is: 『Rely on non-reliance.』 Again asked: 『Excellent! Does consciousness have reliance?』 The answer is: 『Consciousness has no reliance.』 Again asked: 『Why is it said that consciousness has no reliance? Is there a realm?』 The answer is: 『There are three realms: the body realm, the dharma realm, and the emptiness realm. These are called the three realms.』 At that time, the Bodhisattva Wudingxiang stepped forward and said to the Buddha: 『There is...』

染污識、無染污識。云何無染污識而成染污識？」

佛告無頂相菩薩曰：「染污識動為無染污識，無染污識不為染污識。何以故？識性常住亦不變易，無生滅著斷。以是故，動識為住識，住識不為動識。」

爾時，世尊復告無頂相菩薩：「吾今成佛三界特尊，眾相具足，四無所畏、十八不共法，眾德普備，今得住識未得動識。」

時，無頂相菩薩前白佛言：「世尊！云何住識不得動識？」

佛言：「所謂動識有為法界，所謂住識無為法界。非無為識成有為識，以是故，動識成住識，非住識成動識。」

是時，世尊說此語時，無頂相菩薩及百千天人，皆發無上立住識行；無數眾生皆發無上正真道意。

時，無頂相菩薩即于佛前，而作頌曰：

「眾相具足，　　成如來身，　　不著三界， 　如空無我。　　已除心垢，　　神通自在， 　由逮動識，　　不逮住識。　　法界虛空， 　亦不變易，　　如來久如，　　當逮住識。 　過去如來，　　數如恒沙，　　為得住識， 　悉動識乎？　　我今有疑，　　不達法界， 　唯愿垂愍，　　令無妄想。　　眾生志趣， 　性行不同，　　聞說妙空，　　不究根原。 　虛空無相，　　行一平等，　　云何住識， 　乃謂清凈？　

【現代漢語翻譯】 現代漢語譯本 『染污識』和『無染污識』。為什麼『無染污識』會變成『染污識』呢？」

佛告訴無頂相菩薩說：「『染污識』動的時候就成為『無染污識』，而『無染污識』不會變成『染污識』。為什麼呢？因為識的本性是常住不變的，沒有生滅和執著斷滅。因此，動的識可以成為住的識，而住的識不會成為動的識。」

這時，世尊又告訴無頂相菩薩：「我現在成就佛果，在三界中最為尊貴，具備各種相好，擁有四無所畏、十八不共法，各種功德普遍具備，現在得到了『住識』，還沒有得到『動識』。」

當時，無頂相菩薩上前對佛說：「世尊！為什麼得到了『住識』卻不能得到『動識』呢？」

佛說：「所謂的『動識』是有為法界，所謂的『住識』是無為法界。不是無為的識變成有為的識，因此，動的識可以成為住的識，而不是住的識變成動的識。」

這時，世尊說這些話的時候，無頂相菩薩和成百上千的天人，都發起了無上的立住識行；無數的眾生都發起了無上的正真道意。

當時，無頂相菩薩就在佛前，作頌說道：

「各種相好都具備，成就如來的身，不執著於三界，如同虛空沒有我。 已經去除心中的污垢，神通自在，因為得到了動識，卻沒有得到住識。 法界虛空，也不會改變，如來長久以來，應當得到住識。 過去的如來，數量如同恒河沙，爲了得到住識，都是動的識嗎？ 我現在有疑問，不通達法界，只希望您能慈悲憐憫，讓我沒有妄想。 眾生的志向和興趣，性格和行為都不同，聽到解說妙空，卻不探究根源。 虛空沒有形象，執行平等，為什麼住識，被稱為清凈呢？」

【English Translation】 English version 『Defiled consciousness』 and 『undefiled consciousness』. How does 『undefiled consciousness』 become 『defiled consciousness』?」

The Buddha told Anuttaradhvaja Bodhisattva (無頂相菩薩, Bodhisattva of Unsurpassed Banner): 「Defiled consciousness in motion becomes undefiled consciousness, but undefiled consciousness does not become defiled consciousness. Why? Because the nature of consciousness is constant and unchanging, without arising, ceasing, attachment, or severance. Therefore, moving consciousness becomes abiding consciousness, but abiding consciousness does not become moving consciousness.」

At that time, the World-Honored One (世尊) further told Anuttaradhvaja Bodhisattva: 「I have now attained Buddhahood, supremely honored in the triple realm (三界), possessing all excellent marks, endowed with the Four Fearlessnesses (四無所畏), the Eighteen Unshared Qualities (十八不共法), and universally equipped with all virtues. Now I have attained abiding consciousness but have not yet attained moving consciousness.」

Then, Anuttaradhvaja Bodhisattva stepped forward and said to the Buddha: 「World-Honored One! Why is it that having attained abiding consciousness, one cannot attain moving consciousness?」

The Buddha said: 「What is called 『moving consciousness』 is the realm of conditioned dharmas (有為法界), and what is called 『abiding consciousness』 is the realm of unconditioned dharmas (無為法界). It is not that unconditioned consciousness becomes conditioned consciousness. Therefore, moving consciousness becomes abiding consciousness, but abiding consciousness does not become moving consciousness.」

At that time, when the World-Honored One spoke these words, Anuttaradhvaja Bodhisattva and hundreds of thousands of devas (天人) all aroused the supreme practice of establishing abiding consciousness; countless beings all aroused the unsurpassed aspiration for perfect enlightenment (正真道意).

Then, Anuttaradhvaja Bodhisattva, in the presence of the Buddha, spoke in verse:

『Possessing all excellent marks, accomplishing the body of the Tathagata (如來), not attached to the triple realm, Like space, without self. Already removed the defilements of the mind, with supernatural powers and freedom, Because of attaining moving consciousness, but not attaining abiding consciousness. The dharma realm (法界) and space, Also do not change. The Tathagata, for a long time, should attain abiding consciousness. Past Tathagatas, their number like the sands of the Ganges (恒河沙), in order to attain abiding consciousness, Were they all moving consciousness? I now have doubts, not understanding the dharma realm, I only hope you will have compassion, so that I have no deluded thoughts. The aspirations of beings, Their natures and behaviors are different. Hearing the explanation of wondrous emptiness, they do not investigate the root source. Space has no form, its conduct is one of equality. Why is abiding consciousness, Called pure?』」

如今時至，　　宜為演暢， 　本際通慧，　　甚奇難有。　　四輩無畏， 　咸欲聞知，　　住識動識，　　分別其性。 　過佛常爾，　　法界平等，　　當來諸聖， 　法性亦然。　　如今眾生，　　入寂不亂， 　復從何識，　　而獲定意？　　今此定意， 　永寂無響，　　為是住識，　　為是動識？ 　愿一一說，　　法界根本，　　永除疑結， 　不懷猶豫。」

爾時，世尊復以此偈，報無頂相菩薩曰：

「過去諸如來，　　神智無有窮， 　雖身取滅度，　　住識不變易。 　動識有二品，　　有住不住識； 　設入無為境，　　不見二名號。 　如來無所著，　　安明山不動， 　行過無與等，　　愍度下劣者。 　國界諸村落，　　眾祐所經過， 　非識不由此，　　為疑動住識。 　設從無數劫，　　難計諸如來， 　欲算如來識，　　動住不動住。 　佛慧無邊崖，　　識周無量法， 　身相弘誓備，　　無相不可見。 　當我初生時，　　天地豁然明， 　執心弘誓牢，　　無形無為識。 　二足人中尊，　　如象離鉤鎖， 　自然音樂伎，　　充滿虛空中。 　無數諸天人，　　各自修禮敬， 　各以若干頌，　　歌嘆如來德。 　以逮等正覺，　　目視無厭足， 　轉無上

【現代漢語翻譯】 現代漢語譯本 『現在時機已到，應該宣講和闡述，那本源的智慧，是多麼稀有和難得啊。四眾弟子都無所畏懼，都想聽聞和了解，關於住識（固定不變的意識）和動識（變動不居的意識），並分辨它們的性質。』 『過去的佛也是這樣，法界是平等無二的，未來的諸位聖者，其法性也是如此。如今的眾生，進入寂滅狀態而不散亂，又是通過什麼意識，才能獲得禪定之意呢？』 『如今這禪定之意，永遠寂靜無聲，它是屬於住識，還是屬於動識呢？』 『希望您能一一解說，這法界的根本，永遠消除我們的疑惑，不再心懷猶豫。』

這時，世尊又用這首偈語，回答無頂相菩薩（菩薩名）：

『過去的諸位如來（對佛的尊稱），他們的神智沒有窮盡，即使身體進入涅槃，住識也不會改變。 動識有兩種，即有住識和不住識；即使進入無為的境界，也見不到這兩種名稱。 如來沒有任何執著，安穩如明山般不可動搖，他的行為超越一切，憐憫救度那些卑微弱小的人。 無論在哪個國界、哪個村落，眾生所仰賴的人經過的地方，都離不開意識的作用，不要疑惑動識和住識。 即使經過無數劫，難以計數諸如來，想要計算如來的意識，是動、住還是不動住，也是不可能的。 佛的智慧沒有邊際，意識周遍無量法，身相和弘大的誓願都已完備，無相的境界是不可見的。 當（我）最初降生時，天地豁然開朗光明，執持內心堅定的誓願，那是無形無為的意識。 （我）是兩足生靈中最尊貴的，如同大象掙脫了鉤鎖，自然的音樂充滿虛空。 無數的天人和神靈，各自修行禮敬，各自用不同的頌歌，歌頌讚嘆如來的功德。 自從證得正等覺，目光注視眾生沒有厭倦，轉動無上的』

【English Translation】 English version 『Now is the time to expound and elucidate. The fundamental wisdom is exceedingly rare and difficult to obtain. The fourfold assembly is fearless and wishes to hear and understand about the abiding consciousness (fixed and unchanging consciousness) and the moving consciousness (changing and impermanent consciousness), and to distinguish their natures.』 『The Buddhas of the past were like this, the Dharma realm is equal and undifferentiated, and the future sages will also be of the same Dharma nature. Now, how do sentient beings, entering into stillness without confusion, attain the meaning of samadhi through what consciousness?』 『This meaning of samadhi now, eternally silent and without sound, does it belong to the abiding consciousness or the moving consciousness?』 『May you explain each one, the root of the Dharma realm, forever eliminating our doubts and not harboring hesitation.』

At that time, the World Honored One (世尊) again used this verse to reply to the Bodhisattva of No Top Knot (無頂相菩薩) (name of a Bodhisattva):

『The past Tathagatas (如來) (an epithet of the Buddha), their divine wisdom is inexhaustible, even though their bodies enter Nirvana (滅度), the abiding consciousness does not change. The moving consciousness has two types, namely, the abiding and non-abiding consciousness; even if one enters the realm of non-action (無為), these two names are not seen. The Tathagata has no attachments, stable as an unmoving bright mountain, his actions surpass all, compassionately saving those who are humble and weak. In whatever country or village, wherever the one relied upon by beings passes through, it cannot be without the function of consciousness; do not doubt the moving and abiding consciousness. Even after countless kalpas (劫), it is difficult to count all the Tathagatas; wanting to calculate the Tathagata's consciousness, whether it is moving, abiding, or non-moving and abiding, is impossible. The Buddha's wisdom has no boundaries, consciousness pervades limitless dharmas, the physical form and vast vows are complete, the formless realm is invisible. When (I) was first born, heaven and earth suddenly became bright and clear, holding firm to the unwavering vows in my heart, that is the formless and non-active consciousness. (I) am the most honored among two-legged beings, like an elephant freed from its hook and chain, natural music fills the empty space. Countless devas (天) and spirits, each cultivate and pay homage, each with different verses, singing praises of the Tathagata's virtues. Since attaining perfect enlightenment, my eyes gaze upon beings without weariness, turning the unsurpassed』

法輪，　　演說無比法。 　一切眾生類，　　宗奉尊聖教， 　不計去來今，　　世雄如師子。 　積功無數劫，　　不失總持行， 　四等無所畏，　　潤益一切人。 　道果自莊嚴，　　不計壽吾我， 　無相應正覺，　　如空覆無礙。 　今日得五眼，　　未住不處住， 　懷來無顛倒，　　無住不見識。 　如來奇特慧，　　印以無相法， 　行盡無所缺，　　無財非世榮。 　一行意一念，　　菩薩觀無亂， 　動識眾識妙，　　住識非第一。 　思惟過去佛，　　及以方當來， 　如我今現在，　　不由住識成。 　如來三達智，　　無偶亦無伴， 　行過不可滅，　　不見識所在。」

爾時，世尊復重告菩薩曰：「無身身識，身無身識，此法有六。云何為六？若有善男子、善女人，身入十六受外塵垢，身識一一分別，乃至凈地，是謂一法清凈瓔珞。

「以無身之識，以起身識，于中分別悉由更樂，是謂二法清凈瓔珞。

「吾昔有愿，修其身相有行百五，乃謂身相，復有百五乃成身相，是謂三法清凈瓔珞。

「過去久遠，眾生已滅，于彼受身，有為無為、有行無行。若好若丑，有苦有樂，一一識別法界非法界，此法界身識、此非法界身識，是謂四法清凈瓔珞。

「身識

【現代漢語翻譯】 現代漢語譯本 法輪（Dharma wheel），演說無與倫比的佛法。 一切眾生，都信奉這至尊神聖的教誨， 不計較過去、現在、未來，世間的英雄如同獅子。 積累無數劫的功德，不失去總持（dharani）的修行， 具備四無量心（four immeasurables）和無所畏懼的品質，利益一切眾生。 以道果（path and fruit）自我莊嚴，不計較壽命、自我， 沒有相應的正覺（samyak-sambodhi），如同虛空覆蓋一切而無阻礙。 今日獲得五眼（five eyes），不住于任何處所， 心懷坦蕩沒有顛倒妄想，沒有執著，不被意識所迷惑。 如來具有奇特智慧，以無相法（formless dharma）印證， 修行圓滿沒有缺失，不以世俗的財富為榮。 一行（one practice）一念（one thought），菩薩觀照而沒有散亂， 動識（moving consciousness）、眾識（aggregate consciousness）微妙，住識（abiding consciousness）並非最上。 思惟過去諸佛，以及未來諸佛， 如同我現在一樣，不是由住識所成就。 如來具有三達智（threefold wisdom），沒有匹敵也沒有伴侶， 所行之處不可磨滅，不見意識的所在。

這時，世尊再次告訴菩薩們：『沒有身體的身體意識，身體沒有身體意識，這種法有六種。什麼是六種呢？如果有善男子、善女人，身體進入十六種感受之外的塵垢，身體意識一一分別，乃至清凈之地，這稱為第一種清凈瓔珞（pure garland）。』

『以沒有身體的意識，以起身識，于其中分別完全由於更樂，這稱為第二種清凈瓔珞。』

『我過去有愿，修習身體的相好，有一百零五種，才稱為身相，再有一百零五種才能成就身相，這稱為第三種清凈瓔珞。』

『過去久遠，眾生已經滅度，對於他們所承受的身體，有為（conditioned）無為（unconditioned）、有行（with activity）無行（without activity）。無論是好是醜，有苦有樂，一一識別法界（dharma realm）和非法界（non-dharma realm），這是法界的身識，這是非法界的身識，這稱為第四種清凈瓔珞。』

『身識

【English Translation】 English version The Dharma wheel, expounds the unparalleled Dharma. All sentient beings, revere and uphold the venerable and sacred teachings, Not reckoning past, present, or future, the world's hero is like a lion. Accumulating merit for countless kalpas, not losing the practice of dharani (total retention), Possessing the four immeasurables (four immeasurables) and fearlessness, benefiting all beings. Adorning oneself with the path and fruit (path and fruit), not reckoning lifespan or self, Without corresponding samyak-sambodhi (perfect enlightenment), like the sky covering all without obstruction. Today attaining the five eyes (five eyes), not abiding in any place, Harboring openness without inverted thoughts, without attachment, not deluded by consciousness. The Tathagata (Thus Come One) possesses extraordinary wisdom, sealed with the formless dharma (formless dharma), Practice is complete without deficiency, not taking worldly wealth as glory. One practice (one practice), one thought (one thought), the Bodhisattva observes without distraction, Moving consciousness (moving consciousness), aggregate consciousness (aggregate consciousness) are subtle, abiding consciousness (abiding consciousness) is not supreme. Reflecting on the Buddhas of the past, and the Buddhas of the future, Just as I am now, not accomplished by abiding consciousness. The Tathagata possesses threefold wisdom (threefold wisdom), without rival or companion, Where he has gone cannot be erased, the location of consciousness is not seen.

At that time, the World Honored One again told the Bodhisattvas: 'The body consciousness without a body, the body without body consciousness, this Dharma has six aspects. What are the six? If there are good men and good women, the body enters the defilements outside the sixteen kinds of sensations, the body consciousness distinguishes them one by one, even to the pure land, this is called the first pure garland (pure garland).'

'With the consciousness without a body, with the arising body consciousness, distinguishing within them is entirely due to further joy, this is called the second pure garland.'

'I once had a vow, to cultivate the auspicious marks of the body, having one hundred and five, then it is called a body, again having one hundred and five can accomplish a body, this is called the third pure garland.'

'In the distant past, sentient beings have already passed away, regarding the body they received, conditioned (conditioned), unconditioned (unconditioned), with activity (with activity), without activity (without activity). Whether good or bad, with suffering or joy, distinguishing one by one the dharma realm (dharma realm) and the non-dharma realm (non-dharma realm), this is the body consciousness of the dharma realm, this is the body consciousness of the non-dharma realm, this is called the fourth pure garland.'

'Body consciousness'

造色，復有十事，真身化體亦無端緒，知彼身識趣無所趣，是謂五法清凈瓔珞。

「了身識本歲日不同，本身今身變易不住，知本受形今亦變易，便能于中不失身識，是謂六法清凈瓔珞。

「複次，族姓子！復有六事。云何為六？身行清凈不為眾惡，口亦清凈不說邪業，意修清凈不造眾塵，是謂一法清凈瓔珞。

「過身已滅，有善有罪，善身善福分別善識，惡身惡業分別惡識，一一思惟善惡身識，是謂二法清凈瓔珞。

「六身相法離善離惡，復能起念不捨身識。又時眾生，計身清凈有清凈識，計身不清凈有不清凈識，于中分別凈身識、不凈身識，是謂三法清凈瓔珞。

「憶本所造有為身無為身，過去未來現在身，悉能分別不失身識，是謂四法清凈瓔珞。

「心所念法非一非二，強記不忘知識所起，是謂五法清凈瓔珞。

「無形識身，復有五事。云何為五？有染著身無染著身，有形身無形身，有識身無識身，有俗身有道身，有一身有非一身，于中悉皆分別，是謂六法清凈瓔珞。」

佛告無頂相菩薩：「復有六事。云何為六？無盡法身有盡法身，分別有無法識清凈，是謂一法清凈瓔珞。

「無為法性行無增減，知法有善知法無善，知有生法知有滅法，曉了法識不

【現代漢語翻譯】 現代漢語譯本 造作色身，又有十種現象，真身和化身的變化沒有固定的規律，瞭解自身的身識（蘊含識別功能的精神活動）沒有固定的歸宿，這就叫做五法清凈瓔珞（指達到清凈的五種方法，如瓔珞般莊嚴）。

『瞭解自身的身識與最初的歲日不同，自身和現在的身體變易不停留，知道最初受形和現在也在變易，便能于其中不失去身識，這就叫做六法清凈瓔珞。

『再者，族姓子（對在家信徒的尊稱）！又有六種現象。什麼叫做六種？身行清凈不做各種惡事，口也清凈不說邪惡的言語，意念修持清凈不造作各種塵勞，這就叫做一法清凈瓔珞。

『過去的身已經滅亡，有善有罪，善的身有善的福報，分別善的身識，惡的身有惡的業報，分別惡的身識，一一思惟善惡的身識，這就叫做二法清凈瓔珞。

『六身相法（指眼、耳、鼻、舌、身、意六根所對的色、聲、香、味、觸、法六塵）離開善和惡，又能生起正念不捨棄身識。又有的時候眾生，認為身體清凈就有清凈的識，認為身體不清凈就有不清凈的識，于其中分別清凈的身識和不清凈的身識，這就叫做三法清凈瓔珞。

『憶念最初所造的有為身（由因緣和合而成的身體）和無為身（不依賴因緣的法身），過去、未來、現在的身體，都能分別而不失去身識，這就叫做四法清凈瓔珞。

『心所念的法不是單一也不是雙重，努力記住而不忘記知識所生起的作用，這就叫做五法清凈瓔珞。

『無形識身，又有五種現象。什麼叫做五種？有染著的身和無染著的身，有形的身和無形的身，有識的身和無識的身，有世俗的身和有道的身，有一個身和非一個身，于其中全部都能分別，這就叫做六法清凈瓔珞。』

佛告訴無頂相菩薩：『又有六種現象。什麼叫做六種？無盡的法身和有盡的法身，分別有法和無法的識清凈，這就叫做一法清凈瓔珞。

『無為法性（不依賴因緣的法性）的執行沒有增減，知道法有善，知道法沒有善，知道有生法，知道有滅法，曉了法識不……

【English Translation】 English version Creating form, there are also ten phenomena; the true body and manifested bodies have no fixed patterns. Understanding that the body-consciousness (mental activity containing the function of recognition) has no fixed destination is called the Fivefold Pure Garland (referring to five methods of achieving purity, as ornate as a garland).

'Understanding that one's own body-consciousness is different from the initial day of birth, that one's own body and the present body are constantly changing and not staying still, knowing that the initial receiving of form and the present are also changing, one can then not lose one's body-consciousness within this. This is called the Sixfold Pure Garland.'

'Furthermore, son/daughter of good family (a respectful term for lay believers)! There are also six phenomena. What are the six? Bodily conduct is pure, not engaging in various evil deeds; speech is also pure, not speaking evil words; mental cultivation is pure, not creating various defilements. This is called the Onefold Pure Garland.'

'The past body has already perished, with good and evil. A good body has good fortune, distinguishing good body-consciousness; an evil body has evil karma, distinguishing evil body-consciousness. Contemplating each and every good and evil body-consciousness, this is called the Twofold Pure Garland.'

'The six characteristics of the body (referring to the six sense organs of eye, ear, nose, tongue, body, and mind, and the six sense objects of form, sound, smell, taste, touch, and dharma) are apart from good and evil, and one can also generate right mindfulness without abandoning body-consciousness. Also, at times, sentient beings think that if the body is pure, there is pure consciousness; if the body is impure, there is impure consciousness. Within this, distinguishing pure body-consciousness and impure body-consciousness, this is called the Threefold Pure Garland.'

'Recalling the initially created conditioned body (a body formed by the aggregation of causes and conditions) and unconditioned body (the Dharma body that does not rely on conditions), the past, future, and present bodies, one can distinguish them all without losing body-consciousness. This is called the Fourfold Pure Garland.'

'The dharmas contemplated by the mind are neither singular nor dual, striving to remember without forgetting the function arising from knowledge. This is called the Fivefold Pure Garland.'

'The formless consciousness-body has five phenomena. What are the five? There is an attached body and an unattached body, a formed body and a formless body, a conscious body and an unconscious body, a mundane body and a spiritual body, a single body and a non-single body. Within these, one can distinguish them all. This is called the Sixfold Pure Garland.'

The Buddha told Bodhisattva Anavatapta (one with unheated or unbothered appearance): 'There are also six phenomena. What are the six? The inexhaustible Dharma body and the exhaustible Dharma body, distinguishing the purity of consciousness with and without Dharma. This is called the Onefold Pure Garland.'

'The functioning of unconditioned Dharma-nature (Dharma-nature that does not rely on conditions) has no increase or decrease, knowing that Dharma has good, knowing that Dharma has no good, knowing that there is arising Dharma, knowing that there is ceasing Dharma, understanding Dharma-consciousness not...'

失法性，是謂二法清凈瓔珞(諸本少第三法)。

「有常住身無常住身，法不常住知不常住，諸法常住亦知常住，思惟諸法住識無住識，是謂四法清凈瓔珞。

「諸法寂然，諸法色亦復寂然，有為非識知有為識，無為非識知無為識，思惟不失法界，是謂五法清凈瓔珞。

「法身無數無形不可見，非眼界所攝，從初發意不起二想，分別諸法不失法身，是謂六法清凈瓔珞。」

菩薩瓔珞經卷第二 大正藏第 16 冊 No. 0656 菩薩瓔珞經

菩薩瓔珞經卷第三(一名現在報)

姚秦涼州沙門竺佛念譯

識界品第六

爾時，座上有菩薩名曰豪賢，乃從東方十六恒沙剎土來詣此界，聽受瓔珞妙法。即從座起，偏露右臂，長跪叉手，白佛言：「唯然，世尊！若見聽者，乃敢陳啟。」

世尊告曰：「善哉，善哉！族姓子！吾當與汝一一分別。」

爾時，豪賢菩薩白佛言：「世尊！云何識持諸識境界？如世尊言：『識從有為不從無為。』又復說言：『識從無為不從有為。』云何此識彼識？名曰識界乎？」

佛告豪賢菩薩曰：「識非有識，從法生識。」

豪賢白佛言：「云何識非有識，從法生識？」

答曰：「識非常識，隨法有識。」

【現代漢語翻譯】 現代漢語譯本 『失法性』，這被稱為二法清凈瓔珞（某些版本缺少第三法）。

『有常住身和無常住身，法不是常住的，知也不是常住的，諸法是常住的，也知道它是常住的，思惟諸法是住識，沒有無住識，』這被稱為四法清凈瓔珞。

『諸法寂然，諸法色（Rupa）也同樣寂然，有為（conditioned）不是識，知道有為是識，無為（unconditioned）不是識，知道無為是識，思惟不失去法界（Dharmadhatu），』這被稱為五法清凈瓔珞。

『法身（Dharmakaya）無數無形，不可見，不是眼界所能攝取的，從最初發心不起二種想法，分別諸法不失去法身，』這被稱為六法清凈瓔珞。

《菩薩瓔珞經》卷第二 大正藏第 16 冊 No. 0656 《菩薩瓔珞經》

《菩薩瓔珞經》卷第三（又名《現在報》）

姚秦涼州沙門竺佛念譯

識界品第六

當時，座上有一位菩薩名叫豪賢（Haoxian），從東方十六恒河沙數的剎土來到這個世界，聽受瓔珞妙法。他立即從座位上站起來，袒露右臂，長跪合掌，對佛說：『世尊，如果允許我陳述，我才敢啟稟。』

世尊告訴他說：『好啊，好啊！族姓子！我將為你一一分別解說。』

當時，豪賢菩薩對佛說：『世尊！如何用識來持諸識的境界？正如世尊所說：『識從有為而來，不從無為而來。』又說：『識從無為而來，不從有為而來。』如何區分此識和彼識？才能稱之為識界呢？』

佛告訴豪賢菩薩說：『識不是自有之識，而是從法（Dharma）而生的識。』

豪賢問佛說：『為什麼識不是自有之識，而是從法而生的識呢？』

佛回答說：『識不是常識，而是隨著法而有的識。』

【English Translation】 English version 'Loss of Dharma-nature', this is called the Two Dharma Pure Garland (some versions lack the third Dharma).

'There is a permanent body and an impermanent body, the Dharma is not permanent, knowledge is not permanent, all Dharmas are permanent, and it is also known that they are permanent, contemplating all Dharmas as abiding consciousness, without non-abiding consciousness,' this is called the Four Dharma Pure Garland.

'All Dharmas are quiescent, the Rupa (form) of all Dharmas is also quiescent, the conditioned is not consciousness, knowing the conditioned is consciousness, the unconditioned is not consciousness, knowing the unconditioned is consciousness, contemplating without losing the Dharmadhatu (Dharma-realm),' this is called the Five Dharma Pure Garland.

'The Dharmakaya (Dharma-body) is countless and formless, invisible, not encompassed by the eye-sphere, from the initial aspiration not arising dualistic thoughts, distinguishing all Dharmas without losing the Dharmakaya,' this is called the Six Dharma Pure Garland.

Bodhisattva Garland Sutra, Volume 2 Taisho Tripitaka Volume 16, No. 0656, Bodhisattva Garland Sutra

Bodhisattva Garland Sutra, Volume 3 (also known as Present Retribution)

Translated by the Shramana Zhu Fonian of Liangzhou during the Yao Qin Dynasty

Chapter 6: Realm of Consciousness

At that time, there was a Bodhisattva named Haoxian (Excellent Hero), who came from sixteen Ganges-sand-number of Buddha-lands in the east to this world to listen to and receive the wonderful Dharma of the Garland. He immediately rose from his seat, bared his right arm, knelt with his palms together, and said to the Buddha: 'World Honored One, if I am permitted to speak, then I dare to report.'

The World Honored One said to him: 'Excellent, excellent! Son of a good family! I will explain to you one by one.'

At that time, the Bodhisattva Haoxian said to the Buddha: 'World Honored One! How does consciousness hold the realm of all consciousnesses? As the World Honored One said: 'Consciousness comes from the conditioned, not from the unconditioned.' And again said: 'Consciousness comes from the unconditioned, not from the conditioned.' How to distinguish this consciousness from that consciousness? To be called the realm of consciousness?'

The Buddha said to the Bodhisattva Haoxian: 'Consciousness is not self-existent consciousness, but consciousness arising from the Dharma (law).'

Haoxian asked the Buddha: 'Why is consciousness not self-existent consciousness, but consciousness arising from the Dharma?'

The Buddha replied: 'Consciousness is not permanent consciousness, but consciousness that exists according to the Dharma.'

又問：「云何為識？」

「遍一切識知一切法，是謂識非常識。」

又問：「識有智耶？為無智耶？」

答曰：「識有智如如，識無智如如，一切眾生識有智如如，無學賢聖識無智如如。是謂，族姓子！有識如如、無識如如。」

又問：「云何有識？云何無識？云何有識如如？云何無識如如？」

答曰：「悉能分別有識智、無識智如如，是謂分別識界。」

豪賢菩薩白佛言：「如來今說定義識義，倍生狐疑。」

佛告豪賢：「諦聽諦聽！善思念之！或有智識非智識，或有法識非法識。云何法識非法識？從最第一義至辟支佛，是謂法識。從見地、薄地、性地、無礙地，至一生補處，是謂法識。法識復有五事。云何為五？一趣道慧、二識宿命、三趣分別慧、四入空門、五觀心本，是謂法識成就五事。復有五事成就法識。云何為五？一修梵行不猗三毒、二處胞胎不染生死、三行無相空無愿法、四修神通神足無礙、五立覺意一相無相，是謂成就法識清凈。」

佛復告豪賢菩薩：「法識清凈復有五事。云何為五？學識不變思惟學跡、無學無跡不見法趣、不見有教亦不見無教、亦復不見道性非道性、有生道意不生道意，是謂法識成就五事觀法識定。

「復有五事

【現代漢語翻譯】 又有人問：『什麼是識？』 回答：『普遍了知一切，認識一切法，這就是識，但不是永恒不變的識。』 又有人問：『識具有智慧嗎？還是沒有智慧？』 回答說：『識有智慧，如如不動；識沒有智慧，也如如不動。一切眾生的識有智慧，如如不動；無學位的賢聖，他們的識沒有智慧，也如如不動。所以說，善男子！有識是如如不動，無識也是如如不動。』 又有人問：『什麼是有識？什麼是無識？什麼是有識的如如不動？什麼是無識的如如不動？』 回答說：『能夠完全分辨有識的智慧和無識的智慧，並且如如不動，這就是分辨識的境界。』 豪賢菩薩（Haoxian Pusa）對佛說：『如來（Rulai）（佛的稱號）您現在所說的關於識的定義，讓我更加疑惑了。』 佛告訴豪賢（Haoxian）：『仔細聽，仔細聽！好好思考！有些智慧是識，有些智慧不是識；有些法是識，有些法不是識。什麼是法識，什麼是非法識呢？從最殊勝的第一義諦到辟支佛（Pizhi Fo）（緣覺），這叫做是法識。從見地、薄地、性地、無礙地，到一生補處（Yisheng Buchu）（指下一生將成佛的菩薩），這叫做是法識。法識又有五種特性。什麼是五種特性呢？一是趣向菩提的智慧，二是認識過去世的生命，三是趣向分別諸法的智慧，四是進入空性之門，五是觀照自心的本性，這叫做法識成就了五種特性。又有五種事情成就法識。什麼是五種事情呢？一是修清凈的梵行，不依賴貪嗔癡三毒，二是在母胎中不被生死所污染，三是修行無相、空性、無愿的法門，四是修習神通，神足通達無礙，五是樹立覺悟的意念，一相無相，這叫做成就了清凈的法識。』 佛又告訴豪賢菩薩（Haoxian Pusa）：『清凈的法識又有五種特性。什麼是五種特性呢？學習的識不會改變思惟學習的痕跡，無學位的聖者沒有痕跡，不見法的趣味，不見有教，也不見無教，也不見道性非道性，有生起道意的念頭，不生起道意的念頭，這叫做法識成就了五種特性，觀察法識的禪定。 『又有五種事情』

【English Translation】 Again, someone asked: 'What is consciousness (識, shi)?' The answer: 'To universally know everything and be aware of all dharmas (法, fa), this is consciousness, but it is not a permanent consciousness.' Again, someone asked: 'Does consciousness have wisdom (智, zhi), or does it not have wisdom?' The answer: 'Consciousness has wisdom, such as it is; consciousness has no wisdom, such as it is. The consciousness of all sentient beings has wisdom, such as it is; the worthy and holy ones who have nothing more to learn, their consciousness has no wisdom, such as it is. Therefore, son of a good family! Having consciousness is such as it is, not having consciousness is also such as it is.' Again, someone asked: 'What is having consciousness? What is not having consciousness? What is having consciousness such as it is? What is not having consciousness such as it is?' The answer: 'To be able to completely distinguish between the wisdom of having consciousness and the wisdom of not having consciousness, and such as it is, this is distinguishing the realm of consciousness.' The Bodhisattva Haoxian (豪賢菩薩, Haoxian Pusa) said to the Buddha: 'The definition of consciousness that the Tathagata (如來, Rulai) (title of the Buddha) is now speaking of makes me even more doubtful.' The Buddha told Haoxian (豪賢, Haoxian): 'Listen carefully, listen carefully! Think about it carefully! Some wisdom is consciousness, some wisdom is not consciousness; some dharmas are consciousness, some dharmas are not consciousness. What is dharma-consciousness, and what is non-dharma-consciousness? From the most supreme first principle to the Pratyekabuddha (辟支佛, Pizhi Fo) (Solitary Buddha), this is called dharma-consciousness. From the stage of seeing, the stage of thinning, the stage of nature, the stage of unobstructedness, to the Ekajatipratibaddha (一生補處, Yisheng Buchu) (Bodhisattva who will become a Buddha in the next life), this is called dharma-consciousness. Dharma-consciousness also has five characteristics. What are the five characteristics? First, the wisdom that inclines towards enlightenment; second, the ability to know past lives; third, the wisdom that inclines towards distinguishing dharmas; fourth, entering the gate of emptiness; fifth, observing the nature of one's own mind, this is called dharma-consciousness accomplishing five characteristics. There are also five things that accomplish dharma-consciousness. What are the five things? First, cultivating pure conduct, not relying on the three poisons of greed, anger, and ignorance; second, being in the womb without being defiled by birth and death; third, practicing the dharma of no-form, emptiness, and no-desire; fourth, cultivating supernatural powers, with unobstructed divine feet; fifth, establishing the thought of enlightenment, one form and no form, this is called accomplishing pure dharma-consciousness.' The Buddha further told the Bodhisattva Haoxian (豪賢菩薩, Haoxian Pusa): 'Pure dharma-consciousness also has five characteristics. What are the five characteristics? The learned consciousness does not change the traces of learning and thinking, the Arhat (無學位) has no traces, does not see the interest of the Dharma, does not see teaching, and does not see no teaching, and does not see the nature of the path and not the nature of the path, there is the thought of generating the intention of the path, and there is no thought of generating the intention of the path, this is called dharma-consciousness accomplishing five characteristics, observing the samadhi of dharma-consciousness. 'There are also five things'

。云何為五？一定滅本垢不見處所、二念無量空寂定意、三建道本不與道會、四心斷念求坐道場、五修福田蠲除妄想，是謂五事法識清凈。

「無生法識，復有五事。云何為五？識觀過去不起生滅、識觀現在不見生滅、識觀未來不見生滅、識觀本末不見生滅、識觀如性不見生滅，是謂五事法界清凈。」

佛復告豪賢菩薩：「如來等正覺復當修習法識，音響通有十一行。云何為十一？法界無著不見識本，于中具足神足道行，欲得凈修法界識者，初意如山如墻壁，漸漸乃至思惟身本知身離身。復捨身已知心離心，復離心已知空離空，復舍空已還從一意至百千意，未化之意盡能修之，復知化法而無所有，是謂法識起神足道。

「以無身識修身識行，或以身識造無身識行，識別身識非身識，是謂法識修神足行。

「于無二法分別一切諸法，于中成等正覺，不見生識成等正覺，過去億百千數悉能分別諸陰入持，不失眾生本行所趣，是謂法識修神足行。

「無化之法，不見變易，于中造識不可窮盡，是謂法識修神足行。

「於是入定分別空界，復自計身如彼無異，是謂法識修神足行。

「觀諸世界亦不見盡，一切世界成界不成界悉能了知，是謂法識修神足行。

「夫法界識成五

【現代漢語翻譯】 現代漢語譯本： 什麼是五種清凈？一是斷滅根本的垢染，不再見到垢染的處所；二是心念處於無量空寂的禪定狀態；三是建立道的基礎，卻不執著于道本身；四是斷絕雜念，一心尋求證道的場所；五是修習福田，去除虛妄的念頭。這被稱為五種法識清凈。

『無生法識』，又有五種清凈。什麼是五種清凈？一是觀察過去，不起生滅之念；二是觀察現在，不見生滅之相；三是觀察未來，不見生滅之相；四是觀察本末，不見生滅之相；五是觀察如性（Tathata，真如自性），不見生滅之相。這被稱為五種法界清凈。

佛陀再次告訴豪賢菩薩（Hausian Bodhisattva）: 『如來等正覺（Tathagata Samyak-sambuddha，如來正等正覺）應當繼續修習法識，通過音響通（divine ear，天耳通）可以有十一種修行方式。什麼是十一種？法界（Dharmadhatu，法界）無所執著，不見識的根本，於此之中具足神足（神通）的修行，想要清凈修習法界識的人，最初的意念要如山如墻壁般堅定，漸漸地乃至思惟身體的根本，知道身體是遠離身體的。再次捨棄身體，已經知道心是遠離心的，再次遠離心，已經知道空是遠離空的，再次捨棄空之後，又從一個意念到百千個意念，未曾轉化的意念全部能夠修習，又知道轉化之法而無所有，這被稱為法識生起神足之道。

『以無身識修習身識的修行，或者以身識造作無身識的修行，識別身識和非身識，這被稱為法識修習神足行。

『于無二法中分別一切諸法，於此之中成就等正覺（Samyak-sambuddha，正等正覺），不見生識成就等正覺，過去億百千數都能分別諸陰（Skandha，五蘊）入（Ayatana，十二處）持（Dhatu，十八界），不迷失眾生本來的行為和所趨向，這被稱為法識修習神足行。

『對於沒有轉化的法，不見變易，於此之中造作的識不可窮盡，這被稱為法識修習神足行。

『於是進入禪定分別空界（Akasadhatu，空界），又自己衡量身體與空界沒有差異，這被稱為法識修習神足行。

『觀察諸世界也看不到盡頭，一切世界是成界還是不成界都能明瞭知道，這被稱為法識修習神足行。

『法界識成就五……』

【English Translation】 English version: What are the five purities? First, to extinguish the fundamental defilements and no longer see the place of defilements; second, to have the mind in a state of immeasurable, empty, and tranquil concentration; third, to establish the foundation of the path without being attached to the path itself; fourth, to cut off distracting thoughts and single-mindedly seek the place of enlightenment; fifth, to cultivate the field of merit and eliminate delusive thoughts. These are called the five purities of Dharma-consciousness.

『The consciousness of non-arising』 also has five purities. What are the five? First, observing the past without arising thoughts of birth and death; second, observing the present without seeing the appearance of birth and death; third, observing the future without seeing the appearance of birth and death; fourth, observing the beginning and the end without seeing the appearance of birth and death; fifth, observing suchness (Tathata, the true nature) without seeing the appearance of birth and death. These are called the five purities of the Dharmadhatu (Dharma Realm).

The Buddha further told Hausian Bodhisattva: 『The Tathagata Samyak-sambuddha (Thus Come One, the Perfectly Enlightened One) should continue to cultivate Dharma-consciousness. Through divine ear (divine ear, heavenly ear) there can be eleven ways of practice. What are the eleven? The Dharmadhatu (Dharma Realm) is without attachment, not seeing the root of consciousness, and within it is complete with the practice of spiritual powers (神通). Those who wish to purely cultivate the Dharmadhatu consciousness, the initial thought should be as firm as a mountain or a wall, gradually even to contemplate the root of the body, knowing that the body is apart from the body. Again, abandoning the body, already knowing that the mind is apart from the mind, again, being apart from the mind, already knowing that emptiness is apart from emptiness, again, after abandoning emptiness, returning from one thought to hundreds of thousands of thoughts, all the untransformed thoughts can be cultivated, and also knowing that the transformed Dharma is without anything, this is called Dharma-consciousness arising the path of spiritual powers.

『Using the consciousness of no-body to cultivate the practice of body-consciousness, or using body-consciousness to create the practice of no-body-consciousness, distinguishing body-consciousness from non-body-consciousness, this is called Dharma-consciousness cultivating the practice of spiritual powers.

『In the non-dual Dharma, distinguishing all Dharmas, in this achieving Samyak-sambuddha (Perfect Enlightenment), not seeing the arising of consciousness achieving Perfect Enlightenment, being able to distinguish the Skandhas (aggregates), Ayatana (sense bases), and Dhatu (elements) of the past hundreds of thousands of millions, not losing the original behavior and direction of sentient beings, this is called Dharma-consciousness cultivating the practice of spiritual powers.

『For the Dharma that is not transformed, not seeing change, the consciousness created within it is inexhaustible, this is called Dharma-consciousness cultivating the practice of spiritual powers.

『Therefore, entering into Samadhi (concentration) to distinguish the Akasadhatu (space realm), and also measuring oneself as not different from the space realm, this is called Dharma-consciousness cultivating the practice of spiritual powers.

『Observing all the worlds and not seeing the end, being able to clearly know whether all the worlds are formed or unformed, this is called Dharma-consciousness cultivating the practice of spiritual powers.

『The Dharma Realm consciousness achieves five…』

陰形，有生有滅，不見五陰有生滅者，是謂法識修神足行。

「法界無著不見形相，過識非今，今識非過，不見現在因緣本末，是謂法識修神足行。

「一一分別法性所起一切諸法，不見窠窟，攝意滅想亦不生智，是謂法識修神足行。

「諸法不生不見起滅，復能思惟生滅之法，本性自然一相無相。是謂，族姓子！菩薩所修神足之行。」

佛復告：「族姓子！無著法界，復有十事。云何為十？如來、至真、等正覺出現於世，便能具足三世身識想，是謂法識修無我行。

「漸化眾生以三滅法，亦不見滅亦不見不滅，是謂法識修無我行。

「分別句義一一了知，復以權慧示現本業，是謂法識修無我行。

「如來、至真、等正覺，分別思惟四無量慧，不見斷滅有常之想，是謂法識修無我行。

「復以妙慧悉化眾生，不捨大慈，是謂法識修無我行。

「盡觀眾生有淳淑有不淳淑，隨類而化不捨其性，是謂法識修無我行。

「如來世尊行權方便，盡化眾生不見化者，是謂法識修無我行。

「佛慧無量不見成敗，有生有滅非如來本誓，是謂法識修無我行。

「如來一相，不染過去當來現在，修無猗行，乃逮至真等正覺，是謂法識修無我行。

「

【現代漢語翻譯】 現代漢語譯本 對於陰形（Yin Xing，指色蘊），有產生也有消滅，但沒有看到五陰（Wu Yin，指色、受、想、行、識五種構成要素）有產生和消滅，這叫做以法識修習神足行（Shen Zu Xing，四種成就神通的修行方法）。

『法界（Fa Jie，指一切諸法的總稱）無所執著，不見任何形相，過去的意識已經過去，現在的意識不是過去的意識，沒有看到現在因緣的本末，這叫做以法識修習神足行。

『一一分別法性所生起的一切諸法，不見任何窠窟（Ke Ku，指固定的處所或見解），即使攝持意念、滅除妄想，也不會因此生出智慧，這叫做以法識修習神足行。

『諸法不生，所以不見其生起和滅亡，又能思惟生滅之法，其本性自然就是一相無相。這叫做，族姓子（Zu Xing Zi，對在家信徒的尊稱）！菩薩所修習的神足之行。』

佛陀又告訴：『族姓子！無著法界，還有十件事。什麼是十件事呢？如來（Ru Lai，佛的稱號之一）、至真（Zhi Zhen，達到真理的人）、等正覺（Deng Zheng Jue，完全覺悟的人）出現於世，便能具足三世（San Shi，過去、現在、未來）的身識想，這叫做以法識修習無我行（Wu Wo Xing，認識到沒有永恒不變的自我的修行）。』

『逐漸教化眾生以三滅法（San Mie Fa，三種滅除煩惱的方法），既不認為有滅，也不認為沒有滅，這叫做以法識修習無我行。』

『分別句子的意義，一一了知，又以權巧的智慧示現根本的行業，這叫做以法識修習無我行。』

『如來、至真、等正覺，分別思惟四無量慧（Si Wu Liang Hui，慈、悲、喜、舍四種無限的智慧），不認為有斷滅，也不認為有常恒不變的想法，這叫做以法識修習無我行。』

『又以微妙的智慧教化一切眾生，不捨棄廣大的慈悲心，這叫做以法識修習無我行。』

『完全觀察眾生，有的淳樸善良，有的不淳樸善良，隨順其類別而教化，不捨棄其本性，這叫做以法識修習無我行。』

『如來世尊運用權巧方便，盡力教化眾生，卻不認為有能教化的人，這叫做以法識修習無我行。』

『佛的智慧無量無邊，不認為有成功或失敗，有生有滅並非如來最初的誓願，這叫做以法識修習無我行。』

『如來始終如一，不沾染過去、未來、現在，修習無所依賴的修行，才能達到至真等正覺，這叫做以法識修習無我行。』

【English Translation】 English version The form of the skandha (Yin Xing), arises and ceases, but one does not see the five skandhas (Wu Yin, referring to the five aggregates of form, feeling, perception, mental formations, and consciousness) as arising and ceasing; this is called practicing the supernatural powers (Shen Zu Xing, the four bases of spiritual power) with the consciousness of Dharma.

'The Dharma realm (Fa Jie, referring to the totality of all dharmas) is without attachment, and one does not see any form or appearance. Past consciousness is past, and present consciousness is not past consciousness. One does not see the beginning and end of present conditions; this is called practicing the supernatural powers with the consciousness of Dharma.'

'Individually distinguishing all dharmas arising from the nature of Dharma, one does not see any fixed abode (Ke Ku, referring to fixed places or views). Even if one restrains the mind and extinguishes thoughts, wisdom will not arise from this; this is called practicing the supernatural powers with the consciousness of Dharma.'

'Dharmas do not arise, so one does not see their arising and ceasing. Yet, one can contemplate the dharmas of arising and ceasing, whose inherent nature is naturally one aspect, without aspects. This is called, son/daughter of good family (Zu Xing Zi, a respectful term for lay followers)! The practice of supernatural powers cultivated by Bodhisattvas.'

The Buddha further said: 'Son/daughter of good family! In the Dharma realm without attachment, there are also ten things. What are the ten things? The Tathagata (Ru Lai, one of the titles of the Buddha), the Perfectly Genuine One (Zhi Zhen, one who has attained the truth), the Equally Rightly Awakened One (Deng Zheng Jue, a fully enlightened being) appears in the world, and is able to fully possess the body, consciousness, and thought of the three times (San Shi, past, present, and future); this is called practicing non-self (Wu Wo Xing, the practice of recognizing the absence of a permanent self) with the consciousness of Dharma.'

'Gradually transforming sentient beings with the three methods of cessation (San Mie Fa, three methods of extinguishing afflictions), one neither sees cessation nor non-cessation; this is called practicing non-self with the consciousness of Dharma.'

'Distinguishing the meaning of sentences, understanding each one clearly, and then manifesting fundamental karma with skillful wisdom; this is called practicing non-self with the consciousness of Dharma.'

'The Tathagata, the Perfectly Genuine One, the Equally Rightly Awakened One, distinguishes and contemplates the four immeasurable minds (Si Wu Liang Hui, the four infinite qualities of loving-kindness, compassion, joy, and equanimity), not thinking of annihilation, nor thinking of permanence; this is called practicing non-self with the consciousness of Dharma.'

'Furthermore, transforming all sentient beings with subtle wisdom, without abandoning great compassion; this is called practicing non-self with the consciousness of Dharma.'

'Completely observing sentient beings, some are pure and virtuous, some are not pure and virtuous, transforming them according to their kind, without abandoning their nature; this is called practicing non-self with the consciousness of Dharma.'

'The World-Honored Tathagata employs skillful means, exerting effort to transform sentient beings, yet not thinking there is a transformer; this is called practicing non-self with the consciousness of Dharma.'

'The Buddha's wisdom is immeasurable, not thinking of success or failure; arising and ceasing are not the original vows of the Tathagata; this is called practicing non-self with the consciousness of Dharma.'

'The Tathagata is always the same, not tainted by the past, future, or present, cultivating the practice of non-reliance, and then attaining the Perfectly Genuine and Equally Rightly Awakened state; this is called practicing non-self with the consciousness of Dharma.'

如來、至真、等正覺，以無數億千萬劫以為一日，於一日中化度眾生不可稱極，是謂法識修無我行。」

佛復告豪賢菩薩曰：「過去無數阿僧祇劫，自念修行無形法識。有佛名曰弘誓無愿如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，為說法界無著之行。夫法界者一百七事。云何為一百七事？不求空行，不念有常，觀世如夢，自滅吾我，生識不起，分別界相，永斷妄見，施心不闕，心常一定在眾不亂，身識空識無若干想，菩薩有數不著名號，觀了諸法非一非二，眾生起恚，便為方便說除無本身識之行，十二因緣，四諦聖慧，思惟苦本有苦識耶？無苦識耶？

「或時有識，在眼耳鼻舌身意；或時有識，離眼耳鼻舌身意；或時有識，著色不染識；或時有識，不著色不染識，此識微妙非退轉菩薩所能了知；或時有識，著聲不染識；或時有識，不著聲不染識，亦無音響，故名清凈識。

「或時有識，著香不染識；或時有識，不著香不染識，一一分別不失法識；或時有識，著味不染識；或時有識，不著味不染識，亦復分別不失次緒；或時有識，著身更樂不染識；或時有識，不著身更樂不染識，一一分別不起想著；或時有識，了知諸法起者滅者，有為法無為法，有定有

【現代漢語翻譯】 現代漢語譯本： 如來（Tathagata，佛的稱號之一）、至真（the ultimate truth）、等正覺（perfectly enlightened），以無數億千萬劫（kalpas，極長的時間單位）為一日，於一日之中化度眾生，數量不可稱量至極，這叫做以法識修習無我之行。

佛陀又告訴豪賢菩薩（Hausian Bodhisattva）說：『過去無數阿僧祇劫（asamkhya kalpas，極長的時間單位），我常常思念修行無形法識。過去有佛，名為弘誓無愿如來（Vows and No Wishes Tathagata）、至真、等正覺、明行成為（endowed with wisdom and conduct）、善逝（Well-Gone）、世間解（Knower of the World）、無上士（Unsurpassed One）、道法御（Tamer of beings）、天人師（Teacher of gods and humans），號為佛、世尊（Bhagavan，受人尊敬的稱號），為眾生說法界無著之行。所謂法界，包含一百零七件事。什麼是一百零七件事呢？不追求空行，不執念于常，觀察世間如夢幻泡影，自我消滅吾我之念，生起覺識而不妄動，分別諸法的界限和表相，永遠斷除虛妄的見解，佈施之心永不停止，心常保持一定而不為外境所擾亂，身識和空識沒有若干雜念，菩薩有無數，不以名號為重，明瞭諸法非一非二的真理，眾生生起嗔恚之心時，便以方便之法，宣說去除無本身識之行，十二因緣（Twelve links of dependent origination），四諦（Four Noble Truths）的聖慧，思惟苦的根源，是有苦識呢？還是沒有苦識呢？』

『有時有識，存在於眼、耳、鼻、舌、身、意之中；有時有識，脫離眼、耳、鼻、舌、身、意；有時有識，接觸色塵而不被色塵所污染；有時有識，不接觸色塵也不被色塵所污染，這種覺識微妙難測，不是退轉的菩薩所能瞭解的；有時有識，接觸聲塵而不被聲塵所污染；有時有識，不接觸聲塵也不被聲塵所污染，並且沒有音響，所以名為清凈識。

『有時有識，接觸香塵而不被香塵所污染；有時有識，不接觸香塵也不被香塵所污染，一一分別，不失去法識；有時有識，接觸味塵而不被味塵所污染；有時有識，不接觸味塵也不被味塵所污染，也能分別而不失去次第；有時有識，接觸身觸的快樂而不被身觸的快樂所污染；有時有識，不接觸身觸的快樂也不被身觸的快樂所污染，一一分別而不生起執著；有時有識，了知諸法生起和滅去，有為法（conditioned phenomena）和無為法（unconditioned phenomena），有定和無定。』

【English Translation】 English version: 『The Tathagata (Thus Come One), the Ultimate Truth, the Perfectly Enlightened One, considers countless billions of kalpas (aeons) as one day. In that one day, He transforms and liberates an immeasurable number of sentient beings. This is called cultivating the practice of no-self through the consciousness of Dharma.』

The Buddha further said to Hausian Bodhisattva: 『In the past, countless asamkhya kalpas (incalculable aeons), I constantly contemplated and cultivated the formless consciousness of Dharma. There was a Buddha named Vows and No Wishes Tathagata, the Ultimate Truth, the Perfectly Enlightened One, endowed with wisdom and conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of beings, Teacher of gods and humans, known as Buddha, the Bhagavan (Blessed One), who taught the practice of non-attachment in the Dharma realm. The Dharma realm encompasses one hundred and seven matters. What are these one hundred and seven matters? Not seeking emptiness, not clinging to permanence, observing the world as a dream, extinguishing the notion of self, arising consciousness without agitation, distinguishing the boundaries and appearances of all dharmas, forever severing false views, never ceasing the mind of giving, the mind always remaining stable and undisturbed in the assembly, body consciousness and empty consciousness without various thoughts, Bodhisattvas are countless, not valuing names and titles, understanding the truth that all dharmas are neither one nor two. When sentient beings arise with anger, then with skillful means, explain the practice of removing the consciousness of no inherent self, the Twelve links of dependent origination, the Four Noble Truths, contemplate the root of suffering, is there a consciousness of suffering? Or is there no consciousness of suffering?』

『Sometimes there is consciousness, existing in the eyes, ears, nose, tongue, body, and mind; sometimes there is consciousness, separate from the eyes, ears, nose, tongue, body, and mind; sometimes there is consciousness, attached to form but not defiled by form; sometimes there is consciousness, not attached to form and not defiled by form. This consciousness is subtle and difficult to fathom, not understandable by a regressing Bodhisattva; sometimes there is consciousness, attached to sound but not defiled by sound; sometimes there is consciousness, not attached to sound and not defiled by sound, and there is no sound, hence it is called pure consciousness.』

『Sometimes there is consciousness, attached to scent but not defiled by scent; sometimes there is consciousness, not attached to scent and not defiled by scent, distinguishing each one without losing the consciousness of Dharma; sometimes there is consciousness, attached to taste but not defiled by taste; sometimes there is consciousness, not attached to taste and not defiled by taste, also distinguishing without losing the order; sometimes there is consciousness, attached to bodily pleasure but not defiled by bodily pleasure; sometimes there is consciousness, not attached to bodily pleasure and not defiled by bodily pleasure, distinguishing each one without arising attachment; sometimes there is consciousness, understanding the arising and ceasing of all dharmas, conditioned phenomena and unconditioned phenomena, with determination and without determination.』

亂，是謂菩薩摩訶薩分別識性亦無所染。

「複次，族姓子！分別四無量慧，慈悲喜護，遍滿一切救攝眾生，亦無所著。或時有族姓子，入定三昧修行一法，已行一法，便獲百千總持法門，如響如幻，漸漸乃至滅盡定意，身行清凈不造惡本，心念慈心不施眾惡，解知三世除去縛著。是謂，族姓子！菩薩正行有起不起。

「複次，有定意法門，一切諸法皆來入中，有身無身想，有念無念意，無一無二亦復無識。吾昔無數阿僧祇劫，初入法律乃應斯行，識法有十二造因緣本，無明緣行乃至老死不見起滅，是謂定意名曰無盡。已得定意，悉知一切三界所趣，或有眾生有常想無常想，有苦想無苦想，有定想無定想，一一分別不起染著。」

佛復告族姓子：「菩薩摩訶薩，當念修行三十七品道法之要。何謂三十七？所謂四意止，除淫怒癡永滅三毒。復當思惟四意斷法，斷去念求不生果報，乃獲四神足行。已得神足，往至十方諸佛世界，不自稱說神足。如來五根成就法身，戒身、定身、慧身、解脫身、解脫知見身，是謂如來五分法身、如來神智不毀法身。

「云何為五力？信力、精進力、念力、定力、慧力。所謂信力者，一向無為不染三界，正使恒沙諸魔變形作佛，不能變動此意，是謂信力。云何精進力

【現代漢語翻譯】 現代漢語譯本：

混亂，是指菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）分別識性（vijñāna，意識的性質）也沒有任何染污。 『再者，善男子！分別四無量心（catasro 'pramāṇāni，四種無限的善意），慈（maitrī，愿一切眾生快樂）、悲（karuṇā，愿一切眾生脫離痛苦）、喜（muditā，對他人的幸福感到高興）、舍（upekṣā，平等心），遍滿一切處救助攝受眾生，也沒有任何執著。有時有善男子，進入禪定三昧（samādhi，專注的狀態）修行一法，已經修行一法，便獲得百千總持法門（dhāraṇī，記憶和保持佛法的能力），如響如幻，漸漸乃至滅盡定意（nirodha-samāpatti，停止意識和感覺的狀態），身行清凈不造惡業，心念慈心不施眾惡，理解知曉三世（過去、現在、未來），除去束縛執著。這便是，善男子！菩薩（bodhisattva）正確的行為有生起也有不生起。 『再者，有禪定意法門，一切諸法都來進入其中，有身無身之想，有念無念之意，無一無二也無有分別意識。我過去無數阿僧祇劫（asaṃkhyeya-kalpa，無數的劫），最初進入佛法便是如此修行，認識到法有十二因緣（dvādaśāṅga-pratītyasamutpāda，十二個相互關聯的環節）的造因緣本，無明緣行乃至老死不見其生起和滅亡，這便是禪定意，名稱叫做無盡。已經得到禪定意，完全知曉一切三界（trayo dhātavaḥ，欲界、色界、無色界）所趨向，或者有眾生有常想無常想，有苦想無苦想，有定想無定想，一一分別而不生起染著。』 佛陀又告訴善男子：『菩薩摩訶薩（bodhisattva-mahāsattva），應當憶念修行三十七道品（saptatriṃśad bodhipākṣikā dharmāḥ，通往覺悟的三十七種實踐）的要點。什麼是三十七道品？就是四念住（catvāri smṛtyupasthānāni，四種正念的建立），去除淫慾、嗔怒、愚癡，永遠滅除三種毒害。又應當思惟四正勤（catvāri samyakprahāṇāni，四種正確的努力），斷去妄念追求，不生果報，才能獲得四神足（catvāra ṛddhipādāḥ，四種神通的基礎）。已經得到神足，前往十方諸佛世界，不自己稱說神足。如來（tathāgata，佛）五根成就法身（dharmakāya，佛法的身體），戒身（śīlakāya，道德的身體）、定身（samādhikāya，禪定的身體）、慧身（prajñākāya，智慧的身體）、解脫身（vimuktikāya，解脫的身體）、解脫知見身（vimuktijñānadarśanakāya，從解脫而來的知識和洞察力的身體），這便是如來（tathāgata）五分法身，如來（tathāgata）的神智不毀壞法身。 『什麼是五力（pañca balāni，五種力量）？信力（śraddhābala，信仰的力量）、精進力（vīryabala，努力的力量）、念力（smṛtibala，正念的力量）、定力（samādhibala，禪定的力量）、慧力（prajñābala，智慧的力量）。所謂信力，就是一心一意無為而不染著三界（trayo dhātavaḥ），即使恒河沙數般的魔（māra，惡魔）變形作佛，也不能變動此心意，這便是信力。什麼是精進力？』

【English Translation】 English version:

'Confusion' means that even the discriminating consciousness (vijñāna) of a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great bodhisattva) is not tainted. 'Furthermore, son of good family! Discriminating the four immeasurable minds (catasro 'pramāṇāni, the four immeasurables), loving-kindness (maitrī, wishing all beings well), compassion (karuṇā, wishing all beings free from suffering), joy (muditā, rejoicing in the happiness of others), and equanimity (upekṣā, impartiality), pervading all places to rescue and embrace sentient beings, without any attachment. Sometimes, a son of good family enters samādhi (samādhi, a state of focused concentration) to cultivate one dharma; having cultivated one dharma, he obtains hundreds of thousands of dhāraṇī (dhāraṇī, the ability to remember and retain the teachings) gates, like an echo or an illusion, gradually reaching even the cessation of perception and feeling (nirodha-samāpatti, the state of cessation of consciousness and feeling), his bodily actions are pure, not creating evil roots, his mind is filled with loving-kindness, not inflicting any evil, understanding the three times (past, present, future), removing bonds and attachments. This is what is meant, son of good family! A Bodhisattva's (bodhisattva) correct conduct has arising and non-arising. 'Furthermore, there is a samādhi dharma gate, in which all dharmas enter; there is the thought of having a body and not having a body, the intention of having thoughts and not having thoughts, neither one nor two, and also no discriminating consciousness. In the past, for countless asaṃkhyeya-kalpas (asaṃkhyeya-kalpa, countless eons), I first entered the Dharma and practiced in this way, recognizing that dharmas have twelve causal conditions (dvādaśāṅga-pratītyasamutpāda, twelve interdependent links) as the root cause, ignorance conditioning volitional activity, and so on, until old age and death, without seeing their arising and ceasing; this is samādhi, called endless. Having attained samādhi, one fully knows all the destinations of the three realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm), and some beings have the thought of permanence and the thought of impermanence, the thought of suffering and the thought of non-suffering, the thought of samādhi and the thought of non-samādhi, discriminating each one without giving rise to attachment.' The Buddha further told the son of good family: 'A Bodhisattva-Mahasattva (bodhisattva-mahāsattva) should remember to cultivate the essentials of the thirty-seven limbs of enlightenment (saptatriṃśad bodhipākṣikā dharmāḥ, the thirty-seven practices leading to enlightenment). What are the thirty-seven? They are the four foundations of mindfulness (catvāri smṛtyupasthānāni, the four establishments of mindfulness), eliminating lust, anger, and delusion, forever eradicating the three poisons. Furthermore, one should contemplate the four right exertions (catvāri samyakprahāṇāni, the four right efforts), cutting off deluded thoughts and pursuits, not giving rise to karmic retribution, in order to attain the four bases of spiritual power (catvāra ṛddhipādāḥ, the four foundations of miraculous powers). Having attained spiritual power, one goes to the Buddha-fields of the ten directions, without boasting of one's spiritual power. The Tathāgata's (tathāgata, the Buddha) five aggregates accomplish the Dharma-body (dharmakāya, the body of the Dharma), the body of morality (śīlakāya, the body of morality), the body of samādhi (samādhikāya, the body of concentration), the body of wisdom (prajñākāya, the body of wisdom), the body of liberation (vimuktikāya, the body of liberation), and the body of the knowledge and vision of liberation (vimuktijñānadarśanakāya, the body of knowledge and vision of liberation), these are the Tathāgata's (tathāgata) five-fold Dharma-body, the Tathāgata's (tathāgata) divine wisdom does not destroy the Dharma-body. 'What are the five powers (pañca balāni, the five powers)? The power of faith (śraddhābala, the power of faith), the power of vigor (vīryabala, the power of effort), the power of mindfulness (smṛtibala, the power of mindfulness), the power of samādhi (samādhibala, the power of concentration), and the power of wisdom (prajñābala, the power of wisdom). The so-called power of faith is to be single-minded in non-action, without being tainted by the three realms (trayo dhātavaḥ); even if demons (māra, demons) as numerous as the sands of the Ganges transform into Buddhas, they cannot change this intention; this is the power of faith. What is the power of vigor?'

？所謂精進力，曾聞有法法界識者，或在一由延至百千由延，或在一佛境界或百千佛境界，守信立戒不捨弘誓，是謂精進力。云何爲念力？所謂念力者，繼念在前無他余想，正使恒沙諸魔官屬，欲來毀此定意者，徒自勞苦不獲本願，是謂成就念力。云何定力？所謂定力者，立根上位菩薩摩訶薩，攝意去想不懷狐疑，是謂定力亦不可壞。云何慧力？所謂慧力者，無量法界不可思議，悉攝諸慧善權法本，不毀法界慧性之行，是謂慧力眾德具足。

「復當分別七覺意法，覺了一切有形無形心識所念，從欲界至色界無色界，斯可分別、是不可分別，攝意不亂，是謂定意。

「慧性八道平等，亦無恐畏，入空三昧，一行無二不可本末，有限無限已離生死，不生余智，知起滅法凈不生眾想，是謂八道清凈無二。

「復當思念六十二見，有常想無常想，有道想無道想，有今世無今世，有父母想無父母想，有著身想無著身想。或時有識分別諸道清凈無瑕，一一分別三處愛本，五處欲本，七處淫行。有時有行在閑靜處，若在樹下露地冢間，觀出入息，有時有長、有時有短，有時有寒、有時有暖，諸法生生因緣共會、思惟分別意不錯亂。所以行者知出入息，息長亦知息短亦知，前息亦知前息，后息亦知后息，漸漸乃成一

【現代漢語翻譯】 現代漢語譯本： 問：什麼是精進力？答：我曾聽聞有通曉法法界（Dharmadhatu，一切法的總稱）的人，他們或者在一由延（Yojana，古印度長度單位）乃至百千由延的範圍內，或者在一佛境界乃至百千佛境界的範圍內，堅守信念，持守戒律，不放棄弘揚誓願，這就是所謂的精進力。 問：什麼是念力？答：所謂的念力，就是持續不斷地專注于目前，沒有其他的雜念。即使有像恒河沙一樣多的魔王及其眷屬，想要來破壞這種禪定意念，也只是徒勞無功，無法達到他們的目的。這就是成就念力。 問：什麼是定力？答：所謂的定力，就是安住于根本地位的菩薩摩訶薩（Bodhisattva-Mahasattva， महानसत्त्व， महानसत्त्व，偉大的菩薩），收攝心意，去除妄想，不懷有任何的狐疑。這就是定力，也是不可摧毀的。 問：什麼是慧力？答：所謂的慧力，就是對於無量法界（Dharmadhatu，一切法的總稱）不可思議的道理，全部攝取諸種智慧，善巧方便的根本。不毀壞法界慧性的修行，這就是慧力，具備各種功德。 『還應當分別七覺意法（Seven Factors of Enlightenment），覺察瞭解一切有形無形的心識所念，從欲界（Kamadhatu，कामधतु， desire realm）到非想非非想處天（Neither perception nor non-perception），哪些是可以分別的，哪些是不可以分別的，收攝心意不散亂，這就是所謂的定意。 『智慧的體性是八正道（Eightfold Path）的平等，也沒有任何的恐懼，進入空三昧（Sunyata-samadhi，शून्यता समाधि，emptiness samadhi），一行無二，沒有本末之分，有限和無限都已經遠離生死，不產生其他的智慧，知道生起和滅亡的法則，清凈而不產生各種妄想，這就是所謂的八正道清凈無二。 『還應當思念六十二見（Sixty-two Views），有常想、無常想，有道想、無道想，有今世、無今世，有父母想、無父母想，有著身想、無著身想。有時有意識分別諸道的清凈無瑕，一一分別三處愛慾的根本，五處情慾的根本，七處淫慾的行為。有時有修行者在閑靜的地方，或者在樹下、露天的地方、墳墓之間，觀察出入息，有時氣息長、有時氣息短，有時感覺寒冷、有時感覺溫暖，諸法生生不息，因緣聚合，思惟分別，意念不產生錯亂。所以修行者知道出入息，氣息長也知道氣息長，氣息短也知道氣息短，前息也知道前息，后息也知道后息，漸漸地就能夠成就一心不亂的狀態。

【English Translation】 English version: Q: What is the power of diligence (Virya)? A: I have heard of those who understand the Dharmadhatu (the totality of all dharmas), whether within one Yojana (an ancient Indian unit of distance) to hundreds of thousands of Yojanas, or within one Buddha-field to hundreds of thousands of Buddha-fields, upholding faith, maintaining precepts, and not abandoning their vows to propagate the Dharma. This is what is called the power of diligence. Q: What is the power of mindfulness (Smriti)? A: The so-called power of mindfulness is to continuously focus on the present, without any other distracting thoughts. Even if countless demon kings and their retinues, as numerous as the sands of the Ganges River, were to try to destroy this state of meditative concentration, they would only labor in vain and fail to achieve their aims. This is the accomplishment of the power of mindfulness. Q: What is the power of concentration (Samadhi)? A: The so-called power of concentration is when a Bodhisattva-Mahasattva (great being) established in the fundamental position, gathers their mind, removes delusions, and harbors no doubts. This is the power of concentration, which is also indestructible. Q: What is the power of wisdom (Prajna)? A: The so-called power of wisdom is to fully comprehend the immeasurable and inconceivable principles of the Dharmadhatu (the totality of all dharmas), encompassing all wisdom and the skillful means that are the foundation of the Dharma. Not destroying the practice of the wisdom-nature of the Dharmadhatu, this is the power of wisdom, complete with all virtues. 'Furthermore, one should distinguish the Seven Factors of Enlightenment (Sapta bojjhanga), being aware of all forms and formless thoughts of consciousness, from the desire realm (Kamadhatu) to the realm of neither perception nor non-perception (Neither perception nor non-perception). Discern what can be distinguished and what cannot be distinguished, gathering the mind without confusion, this is called concentration. 'The nature of wisdom is the equality of the Eightfold Path, without any fear, entering the emptiness samadhi (Sunyata-samadhi), one practice without duality, without beginning or end, finite and infinite having already departed from birth and death, not generating other wisdom, knowing the law of arising and ceasing, pure and not generating various thoughts, this is called the purity of the Eightfold Path, without duality. 'Furthermore, one should contemplate the Sixty-two Views, having thoughts of permanence, thoughts of impermanence, thoughts of the path, thoughts of no path, thoughts of this life, thoughts of no this life, thoughts of parents, thoughts of no parents, thoughts of attachment to the body, thoughts of no attachment to the body. Sometimes there is consciousness that distinguishes the purity and flawlessness of the various paths, individually distinguishing the root of love in three places, the root of desire in five places, and the acts of lust in seven places. Sometimes there are practitioners in quiet places, whether under trees, in open spaces, or among tombs, observing the incoming and outgoing breaths, sometimes the breath is long, sometimes the breath is short, sometimes feeling cold, sometimes feeling warm, all dharmas arising and ceasing, causes and conditions gathering together, contemplating and distinguishing without confusion of mind. Therefore, the practitioner knows the incoming and outgoing breaths, knowing when the breath is long and knowing when the breath is short, knowing the previous breath and knowing the subsequent breath, gradually achieving a state of single-mindedness.'

禪之行。如來聖達禪意不同，修行四禪入想知滅，如此定意三乘共有。

「又復如來無上定意。云何名曰無上定意？所謂無上定者，心有上中下，行人入定無復出入長短息，惟分別剎土專心一意。觀過去未來現在，何者是我所化非我所化？復自思惟：『設我在閑靜處，不分別眾生者，是非我宜；今當往至無數剎土，自化化彼乃成我願。』是謂初定亦不可毀。

「複次，行人初入定意，內自思惟有苦有樂皆由身本，已過此行復當宣傳，使彼眾生而悉知之，是謂入定成就二行。

「複次，心法非有非無，無身有身想，不得神通游化十方，攝意自撿凈其種姓，是謂定意不毀法識。

「有心意識思惟止觀，我自無我況有眾生，先自知空卻觀眾生，以神足道，心神往化身不往彼。復於十方諸佛剎土，以此定意濟度無數百千眾生，于彼復修十虛空慧。云何為十？所說法教摧卻魔宮，進趣道場成無量覺，心若虛空無有增減，是謂族姓子修虛空慧。

「複次，族姓子！初化外道異學之類，去其邪業使立正見，皆使歸趣無復慳嫉，是謂修虛空慧。

「又復，世尊化眾生類，隨其所愿皆令具足，雖說此法心無所著，是謂修虛空慧。

「復以無礙智神通道，游至無量世界，布現諸法而化眾生，不

【現代漢語翻譯】 現代漢語譯本： 禪的修行。如來對於禪的理解與其他人不同，通過修行四禪可以進入到沒有思想和知覺的狀態（入想知滅），這種禪定是三乘（聲聞乘、緣覺乘、菩薩乘）所共有的。

『此外，如來還有無上的禪定。什麼叫做無上的禪定呢？所謂的無上禪定，是指心中有上、中、下之分，修行者進入禪定后不再有呼吸的出入和長短，只是專注于不同的剎土（b剎土：佛國），一心一意地觀察過去、未來和現在，哪些是我所教化的，哪些不是我所教化的？並且自己思考：『如果我待在清靜的地方，不去教化眾生，這適合我嗎？現在我應當前往無數的剎土，親自教化和幫助他人教化，才能成就我的願望。』這就是最初的禪定，也是不可動搖的。

『其次，修行者最初進入禪定，內心會思考痛苦和快樂都源於身體，已經經歷過這種修行后，應當繼續宣揚，使那些眾生都明白這個道理，這就是進入禪定后成就的兩種修行。

『其次，心法既不是有也不是無，沒有身體卻有身體的想像，就無法獲得神通，游化十方，所以要收攝心意，自我約束，凈化自己的種姓（種姓：指修行的根基或傳承），這就是禪定不毀壞對法的認識。

『有心意識的思惟止觀，我尚且沒有我，何況眾生呢？先自己證悟空性，然後觀察眾生，憑藉神通，心神前往教化，身體卻不前往。又在十方諸佛的剎土中，用這種禪定來救度無數的百千眾生，在那裡繼續修習十種虛空慧。什麼是十種虛空慧呢？所說的法教能夠摧毀魔宮，進入道場成就無量的覺悟，心像虛空一樣沒有增減，這就是族姓子（族姓子：指具有高貴血統或修行資質的人）修習虛空慧。

『其次，族姓子！最初教化外道和不同的學派，去除他們的邪惡行為，使他們樹立正確的見解，都使他們歸向正道，不再有吝嗇和嫉妒，這就是修習虛空慧。

『此外，世尊教化眾生，隨順他們的願望，都使他們得到滿足，雖然宣說這些法，心中卻沒有執著，這就是修習虛空慧。

『又用無礙的智慧和神通，遊歷到無量的世界，展示各種法來教化眾生，不（未完）

【English Translation】 English version: The practice of Dhyana (禪). The Tathagata's (如來) understanding of Dhyana differs from others. By practicing the four Dhyanas, one can enter a state without thought and perception (入想知滅). This Samadhi (定意) is common to the Three Vehicles (三乘: Shravakayana, Pratyekabuddhayana, and Bodhisattvayana).

'Furthermore, the Tathagata has unsurpassed Samadhi. What is called unsurpassed Samadhi? Unsurpassed Samadhi means that the mind has superior, middle, and inferior aspects. When a practitioner enters Samadhi, there is no longer the in and out, long and short of breath. One focuses solely on different Buddha-lands (剎土), observing the past, future, and present with single-mindedness. Which beings are to be transformed by me, and which are not? And one contemplates: 'If I stay in a quiet place and do not transform sentient beings, is this suitable for me? Now I should go to countless Buddha-lands, personally transform and help others transform, so that my vows may be fulfilled.' This is the initial Samadhi, and it is indestructible.

'Secondly, when a practitioner initially enters Samadhi, internally one contemplates that suffering and happiness both originate from the body. Having experienced this practice, one should continue to propagate it, so that those sentient beings may all understand this principle. This is the accomplishment of two practices upon entering Samadhi.

'Thirdly, the Dharma (法) of the mind is neither existent nor non-existent. Without a physical body but with the imagination of a body, one cannot attain supernatural powers to travel and transform in the ten directions. Therefore, one must restrain the mind, self-discipline, and purify one's lineage (種姓: referring to the foundation or lineage of practice). This is the Samadhi that does not destroy the knowledge of the Dharma.

'With the contemplation of mind, consciousness, and thought, I myself am without self, how much less so are sentient beings? First, realize emptiness oneself, and then observe sentient beings. Relying on supernatural powers, the mind travels to transform, but the body does not go there. Furthermore, in the Buddha-lands of the ten directions, use this Samadhi to liberate countless hundreds of thousands of sentient beings. There, continue to cultivate the ten kinds of wisdom of emptiness. What are the ten? The Dharma teachings that are spoken can destroy the palaces of demons, advance towards the Bodhi-field (道場) and achieve immeasurable enlightenment. The mind is like emptiness, without increase or decrease. This is how a person of good lineage (族姓子: referring to someone of noble birth or with the potential for spiritual practice) cultivates the wisdom of emptiness.

'Furthermore, person of good lineage! Initially, transform heretics and those of different schools, remove their evil deeds, and enable them to establish correct views. Lead them all to return to the right path, without stinginess or jealousy. This is cultivating the wisdom of emptiness.

'Moreover, the World Honored One (世尊) transforms sentient beings, fulfilling their wishes according to their desires. Although these Dharmas are spoken, the mind is without attachment. This is cultivating the wisdom of emptiness.

'Furthermore, using unobstructed wisdom and supernatural powers, travel to immeasurable worlds, displaying various Dharmas to transform sentient beings, not (to be continued)

見眾生亦不見化，是謂修虛空慧。

「復有如來智，名曰懷空，成就法界不毀本性，持心如空不生染污，是謂修虛空慧。

「如來等正覺，或以一身游虛空界，或無數身，或復示現滅盡泥洹，不著一身，不起若干想，亦復不著盡滅泥洹，是謂修虛空慧。

「諸佛世尊有七十二無礙辯才、十四舌相報，教化眾生智不停滯，使眾生類皆成慧明。云何七十二無礙辯才？於是，族姓子！如來初修功德相本，自發弘誓：『若我后成無量等正覺，所生國土眾生之類，不聞無明淫怒癡名，令我國土凈如虛空，如凈居天少欲知足，意趣于道中間無滯，亦復不生八無閑處。在於豪貴中不自貢高，不鄙卑賤，于中攝意行佈施福，求漿與漿，求食與食，國財妻子盡施與之，心施無礙不生亂想。復教眾生持戒完具，精進一心修六重法，若有眾生遭百千苦，輒能往度不令墜落失賢聖類。』是謂八法修虛空慧。

「如來等正覺欲轉法輪，先入等定自攝身意，自知時至：『吾今宜可與眾生類轉無上法輪。』游心六通，一一毛孔放諸光明，然後乃轉無上法輪。不起不滅無所著法，一相無相無染污法，所說如空言跡不現，不見眾生有增有減，是謂九法修虛空慧。

「複次，如來從無生法界成等正覺，悉觀諸法如幻如化，不

【現代漢語翻譯】 現代漢語譯本： 看待眾生卻不執著于表象，這叫做修習虛空智慧。

『還有一種如來智慧，名為懷空，成就法界不毀壞的本性，保持心像虛空一樣不產生染污，這叫做修習虛空智慧。』

『如來等正覺，有時以一個身體遊歷虛空世界，有時以無數個身體，或者示現滅盡進入涅槃，不執著於一個身體，不起若干種想法，也不執著于滅盡涅槃，這叫做修習虛空智慧。』

『諸佛世尊具有七十二種無礙辯才、十四種舌相的果報，教化眾生智慧不停滯，使眾生都能成就智慧光明。什麼是七十二種無礙辯才？於是，族姓子（指有德行的家族的子弟）！如來最初修習功德相的根本，自己發起宏大的誓願：『如果我將來成就無量等正覺，所出生的國土中的眾生，不聽到無明、淫慾、嗔怒、愚癡的名字，使我的國土清凈如虛空，像凈居天（色界天中的最高層天）一樣少欲知足，心意趨向于道中間沒有阻礙，也不出生在八無暇處（沒有機會修行的八種處境）。在豪門貴族中不自高自大，不輕視卑賤的人，在其中收攝心意行佈施的福德，求水給水，求食物給食物，國家的財物妻子都施捨給他們，心懷施捨沒有障礙不產生混亂的想法。』又教導眾生持戒圓滿具足，精進一心修習六重法，如果有眾生遭遇百千種苦難，就能夠前去救度不讓他們墜落失去賢聖的品類。』這叫做八法修習虛空智慧。

『如來等正覺想要轉法輪，先進入等定自我收攝身心，自己知道時機已到：『我現在應該為眾生轉無上法輪。』游心於六神通，每一個毛孔都放出各種光明，然後才轉無上法輪。不起不滅沒有執著的法，一相無相沒有染污的法，所說的像虛空一樣言語的痕跡不顯現，不見眾生有增加有減少，這叫做九法修習虛空智慧。

『再次，如來從無生法界成就等正覺，完全觀察諸法如夢幻如變化，不

【English Translation】 English version: Seeing sentient beings but not seeing their forms, this is called cultivating wisdom of emptiness (Śūnyatā-jñāna).

『Furthermore, there is a Tathāgata's (如來) wisdom called Embracing Emptiness (懷空), accomplishing the indestructible nature of the Dharma Realm (法界), maintaining the mind like emptiness without generating defilement, this is called cultivating wisdom of emptiness.』

『The Tathāgata, Samyaksaṃbuddha (等正覺), sometimes travels the realm of emptiness with one body, sometimes with countless bodies, or manifests the extinction of entering Nirvāṇa (泥洹), not attached to one body, not generating various thoughts, and also not attached to the extinction of entering Nirvāṇa, this is called cultivating wisdom of emptiness.』

『The Buddhas, World Honored Ones, possess seventy-two unobstructed eloquence (無礙辯才), and the reward of fourteen tongue marks (舌相), teaching and transforming sentient beings with unceasing wisdom, enabling all beings to achieve wisdom and clarity. What are the seventy-two unobstructed eloquence? Therefore, son of a noble family (族姓子)! The Tathāgata initially cultivated the root of meritorious marks, and made a great vow: 『If I later attain immeasurable Samyaksaṃbodhi (等正覺), the beings in the land where I am born will not hear the names of ignorance (無明), lust (淫), anger (怒), and delusion (癡), making my land as pure as emptiness, like the Pure Abode Heavens (凈居天) with few desires and contentment, their minds directed towards the path without obstruction, and also not born in the Eight Unfavorable Conditions (八無閑處). In noble families, they will not be arrogant, nor despise the lowly, and within them, they will gather their minds to practice the blessings of giving, giving water to those who seek water, giving food to those who seek food, giving away national wealth, wives, and children, giving without obstruction and without generating confused thoughts.』 Furthermore, they teach sentient beings to uphold the precepts completely, diligently and wholeheartedly cultivating the six weighty dharmas, and if sentient beings encounter hundreds of thousands of sufferings, they will be able to go and deliver them, not allowing them to fall and lose the category of the wise and virtuous.』 This is called the eight dharmas of cultivating wisdom of emptiness.

『The Tathāgata, Samyaksaṃbuddha, wishing to turn the Dharma wheel (法輪), first enters into samādhi (等定), self-collecting body and mind, knowing that the time has come: 『I should now turn the unsurpassed Dharma wheel for sentient beings.』 Wandering the mind in the six supernormal powers (六通), each pore emits various lights, and then turns the unsurpassed Dharma wheel. The Dharma of non-arising and non-ceasing, without attachment, the Dharma of one mark and no mark, without defilement, what is said is like emptiness, the traces of words do not appear, not seeing sentient beings as increasing or decreasing, this is called the nine dharmas of cultivating wisdom of emptiness.

『Furthermore, the Tathāgata attains Samyaksaṃbodhi from the realm of non-arising Dharma (無生法界), completely observing all dharmas as illusions and transformations, not

見成就道果者，不失神通慧分別，如來十力亦不染著，是謂十法修虛空慧。」

爾時，世尊告四部眾：「汝等各各于如來前，自說空慧無所著法。」

時有菩薩，名曰空行，去此東南五十六江河沙諸佛剎土，從彼國來，來至此土，叉手白佛言：「國土清凈，無有法說義說，知凈不凈悉如虛空，是謂空慧無著之法。」

無我菩薩曰：「無見非空，見亦非空，不見見亦不見無見，是謂空慧無著之法。」

法住菩薩曰：「未立行跡生染污識，不可計劫本無識性，是謂虛空無著之法。」

過行菩薩曰：「于身口意不造眾惡，定不起想，是謂空行無著之法。」

無行菩薩曰：「法身無盡，不見猗著，定心一意，是謂空慧無著行也。」

寶藏菩薩曰：「不見前後法界處所，亦復不見罪福惡報，是謂空慧無著行也。」

習苦菩薩曰：「諸佛世尊悉知過去、當來、現在，入自在慧不起妄見，是謂空慧無著行也。」

慈意菩薩曰：「吾我無形，專心行道無他異想，無猗無著法，自然起滅，是謂空慧無著行也。」

寶計菩薩曰：「四無我行無著無染，有身有苦識想亦苦，解不起滅，是謂空慧無著行也。」

善算菩薩曰：「不見諸法有數無數。云何諸法有數無數？俗是

【現代漢語翻譯】 現代漢語譯本：『見到成就道果的人，不會失去神通和智慧的辨別能力，如來的十種力量也不會被染污執著，這叫做修習虛空智慧的十種方法。』

當時，世尊告訴四部大眾：『你們各自在如來面前，說說空慧無所執著的法。』

當時有一位菩薩，名叫空行（Kongxing），從距離這裡東南方五十六個恒河沙數佛土之外的國度而來，來到這裡，合掌向佛稟告說：『國土清凈，沒有法說和義說的分別，知道清凈和不清凈都如同虛空一樣，這叫做空慧無著之法。』

無我（Wuwo）菩薩說：『沒有看見不是空，看見也不是空，不看見看見，也不看見沒有看見，這叫做空慧無著之法。』

法住（Fazhu）菩薩說：『還沒有建立行為的軌跡，就產生了染污的意識，不可計數的時間裡本來就沒有意識的自性，這叫做虛空無著之法。』

過行（Guoxing）菩薩說：『對於身口意不造作各種惡業，禪定中不起任何念想，這叫做空行無著之法。』

無行（Wuxing）菩薩說：『法身沒有窮盡，不看見任何依靠和執著，禪定之心專一，這叫做空慧無著之行。』

寶藏（Baozang）菩薩說：『不看見前後法界的處所，也不看見罪過、福報和惡報，這叫做空慧無著之行。』

習苦（Xiku）菩薩說：『諸佛世尊完全知道過去、未來和現在，進入自在智慧而不生起虛妄的見解，這叫做空慧無著之行。』

慈意（Ciyi）菩薩說：『吾我沒有形狀，專心修行正道沒有其他的想法，沒有依靠沒有執著，法自然生起和滅去，這叫做空慧無著之行。』

寶計（Baoji）菩薩說：『四種無我之行沒有執著沒有污染，有身體有苦，意識和想法也是苦，理解這些而不生起和滅去，這叫做空慧無著之行。』

善算（Shansuan）菩薩說：『不看見諸法有數量或者沒有數量。為什麼說諸法有數量或者沒有數量？世俗是』

【English Translation】 English version: 'Seeing those who have attained the fruit of the path, they do not lose their supernatural powers and wisdom to discern, and the ten powers of the Tathagata (Rulai, 如來, another name for Buddha) are also not defiled or attached to. This is called the ten methods of cultivating wisdom of emptiness.'

At that time, the World Honored One (Shizun, 世尊) told the fourfold assembly: 'Each of you, in front of the Tathagata, speak of the Dharma of emptiness-wisdom without attachment.'

At that time, there was a Bodhisattva named Kongxing (空行, Emptiness Practice), who came from a land fifty-six Ganges river sands away to the southeast of here. Arriving in this land, he put his palms together and said to the Buddha: 'The land is pure, there is no distinction between Dharma-speaking and meaning-speaking, knowing purity and impurity are all like emptiness. This is called the Dharma of emptiness-wisdom without attachment.'

The Bodhisattva Wuwo (無我, Selflessness) said: 'Not seeing is not emptiness, seeing is also not emptiness, not seeing seeing, and also not seeing not seeing, this is called the Dharma of emptiness-wisdom without attachment.'

The Bodhisattva Fazhu (法住, Dharma Abiding) said: 'Before establishing the traces of action, defiled consciousness arises. For countless kalpas, there has been no nature of consciousness. This is called the Dharma of emptiness without attachment.'

The Bodhisattva Guoxing (過行, Transcending Practice) said: 'Not creating any evil deeds with body, speech, or mind, and not arising any thoughts in samadhi, this is called the Dharma of emptiness-practice without attachment.'

The Bodhisattva Wuxing (無行, Non-Practice) said: 'The Dharmakaya (法身, Dharma Body) is endless, not seeing any reliance or attachment, with a focused and single-minded samadhi, this is called the practice of emptiness-wisdom without attachment.'

The Bodhisattva Baozang (寶藏, Treasure Store) said: 'Not seeing the locations of the past and future Dharma realms, and also not seeing the retribution of sins, blessings, and evil, this is called the practice of emptiness-wisdom without attachment.'

The Bodhisattva Xiku (習苦, Practice of Suffering) said: 'All Buddhas and World Honored Ones completely know the past, future, and present, entering into unhindered wisdom without arising false views, this is called the practice of emptiness-wisdom without attachment.'

The Bodhisattva Ciyi (慈意, Kind Intention) said: 'The ego has no form, focusing the mind on practicing the path without other different thoughts, without reliance or attachment, the Dharma naturally arises and ceases, this is called the practice of emptiness-wisdom without attachment.'

The Bodhisattva Baoji (寶計, Treasure Calculation) said: 'The four practices of no-self are without attachment and without defilement, having a body has suffering, consciousness and thoughts are also suffering, understanding these without arising or ceasing, this is called the practice of emptiness-wisdom without attachment.'

The Bodhisattva Shansuan (善算, Good Calculation) said: 'Not seeing whether dharmas have number or are countless. Why are dharmas said to have number or be countless? Conventionally, it is'

有數、道是無數，有為有數、無為無數，不見數無數者，是謂空慧無著行也。」

盡生菩薩曰：「諸法無生亦不見生，凈無凈想，生死已盡永滅不起，是謂空慧無著行也。」

梵行菩薩曰：「習三三昧不念受身，念空不離空，念無相不離無相，念無愿不離無愿，亦復不念受清凈福，是謂空慧無著行也。」

光相菩薩曰：「分別三毒為闇冥法，不見三達為清凈法，是謂空慧無著行也。」

所作菩薩曰：「不見一相，分別無相，不見苦不見離苦，無苦不苦亦無所作，是謂空慧無著行也。」

不受形菩薩曰：「無四大本亦不見境界所在，一向無為不生三意，是謂空慧無著行也。」

無等菩薩曰：「離世苦樂不著八法，見有稱譽不以為歡，設見譭謗不懷憂戚，忍心如地，是謂空慧無著行也。」

無垢菩薩曰：「不見內六情造外六塵，不見六塵與六情為對，是謂空慧無著行也。」

重觀菩薩曰：「外色不起內識，識亦不著外色，識不知我為色，色不知我為識，聲香味細滑法亦復如是，法不知我為識，識不知我為法，一切諸法各不相知，是謂空慧無著行也。」

遠離菩薩曰：「不見五陰有染有著。何以故？五陰性諸法性，常住不變易，是謂空慧無著行也。」

賢護

【現代漢語翻譯】 現代漢語譯本：有數量和道理，其中數量是無數的。有作為（有為法）是有數量的，無作為（無為法）是無數的。不執著于數量和無數，這就叫做空慧無著行。

盡生菩薩說：『諸法本無生，也不見有生。清凈而沒有清凈的念想，生死已經窮盡，永遠寂滅不再生起，這就叫做空慧無著行。』

梵行菩薩說：『修習三種三昧（三解脫門：空、無相、無愿），不執著于受身（五蘊之身）。念空而不離空性，念無相而不離無相，念無愿而不離無愿，也不執著于享受清凈的福報，這就叫做空慧無著行。』

光相菩薩說：『分別貪嗔癡三毒為黑暗的法，不把三達（宿命明、天眼明、漏盡明）看作清凈的法，這就叫做空慧無著行。』

所作菩薩說：『不見任何一個相，分別也沒有相。不見苦，也不見脫離苦。沒有苦，也沒有不苦，也沒有任何作為，這就叫做空慧無著行。』

不受形菩薩說：『沒有四大（地、水、火、風）根本，也不見境界在哪裡。完全是無為，不生起三種意（過去、現在、未來），這就叫做空慧無著行。』

無等菩薩說：『遠離世間的苦樂，不執著於八法（利、衰、毀、譽、稱、譏、苦、樂）。見到有人稱讚，不因此而歡喜；即使見到有人譭謗，也不懷憂愁。忍辱之心如同大地，這就叫做空慧無著行。』

無垢菩薩說：『不見內在的六情（眼、耳、鼻、舌、身、意）造作外在的六塵（色、聲、香、味、觸、法），不見六塵與六情相對立，這就叫做空慧無著行。』

重觀菩薩說：『外在的色塵不生起內在的識，識也不執著外在的色塵。識不知道我為神識（*此處原文為兩個字，無法確定具體含義，暫且翻譯為神識），神識也不知道我為識。聲香味觸法也是這樣，法不知道我為識，識也不知道我為法，一切諸法各自不相知，這就叫做空慧無著行。』

遠離菩薩說：『不見五陰（色、受、想、行、識）有染污和執著。為什麼呢？五陰的自性，諸法的自性，是常住不變易的，這就叫做空慧無著行。』

賢護

【English Translation】 English version: There are numbers and principles, among which numbers are countless. Actions (conditioned dharmas) are countable, while non-actions (unconditioned dharmas) are countless. Not being attached to numbers and countlessness is called the practice of wisdom of emptiness without attachment.

Bodhisattva Jin Sheng said: 'All dharmas are without birth, and there is no perception of birth. Purity without the thought of purity, birth and death are exhausted, and will never arise again. This is called the practice of wisdom of emptiness without attachment.'

Bodhisattva Fan Xing said: 'Practicing the three samadhis (three doors of liberation: emptiness, signlessness, wishlessness), not being attached to the body (the five aggregates). Contemplating emptiness without departing from emptiness, contemplating signlessness without departing from signlessness, contemplating wishlessness without departing from wishlessness, and not being attached to enjoying pure blessings, this is called the practice of wisdom of emptiness without attachment.'

Bodhisattva Guang Xiang said: 'Distinguishing the three poisons of greed, anger, and delusion as dark dharmas, and not regarding the three insights (knowledge of past lives, divine eye, and extinction of outflows) as pure dharmas, this is called the practice of wisdom of emptiness without attachment.'

Bodhisattva Suo Zuo said: 'Not seeing any single sign, distinguishing no sign. Not seeing suffering, and not seeing liberation from suffering. There is no suffering, nor non-suffering, and there is no action, this is called the practice of wisdom of emptiness without attachment.'

Bodhisattva Bu Shou Xing said: 'There are no four great elements (earth, water, fire, wind) as fundamental, and there is no perception of where the realm is located. Completely unconditioned, not generating the three intentions (past, present, future), this is called the practice of wisdom of emptiness without attachment.'

Bodhisattva Wu Deng said: 'Being apart from worldly suffering and happiness, not being attached to the eight winds (gain, loss, disgrace, fame, praise, ridicule, suffering, happiness). Seeing praise without rejoicing, and seeing slander without sorrow. Having a patient mind like the earth, this is called the practice of wisdom of emptiness without attachment.'

Bodhisattva Wu Gou said: 'Not seeing the inner six senses (eye, ear, nose, tongue, body, mind) creating the outer six dusts (form, sound, smell, taste, touch, dharma), not seeing the six dusts and the six senses as opposing each other, this is called the practice of wisdom of emptiness without attachment.'

Bodhisattva Chong Guan said: 'Outer form does not arise from inner consciousness, and consciousness does not cling to outer form. Consciousness does not know me as spirit (*the original text has two characters here, and the specific meaning cannot be determined, so it is temporarily translated as spirit), and spirit does not know me as consciousness. Sound, smell, taste, touch, and dharma are also like this. Dharma does not know me as consciousness, and consciousness does not know me as dharma. All dharmas do not know each other, this is called the practice of wisdom of emptiness without attachment.'

Bodhisattva Yuan Li said: 'Not seeing the five aggregates (form, feeling, perception, volition, consciousness) as having defilement and attachment. Why? The nature of the five aggregates, the nature of all dharmas, is constant and unchanging, this is called the practice of wisdom of emptiness without attachment.'

Xian Hu

菩薩曰：「諸法總持不見有望無望，不見有法可說不可說，將護眾生立不退轉，是謂空慧無著行也。」

寶來菩薩曰：「諸法常定無有若干，亦不分別佛法菩薩法，俗法道法、有形法無形法、可護持法不可護持法，亦無分別，是謂空慧無著行也。」

爾時，座上無數四部眾，聞說此法空慧清凈無著之法，倍生狐疑不達究竟。世尊即知心中所念，應從空慧解，緣會未至。即自化身高四百由延，出大音聲，告十方世界諸如來、至真、等正覺現在說法：「欲聞聽受菩薩瓔珞，悉皆雲集，欲詣忍界，遣化菩薩無央數眾，盡禮十方諸如來、至真、等正覺。」

「今能仁如來於沙呵剎土，演說菩薩瓔珞，我等宜可普集彼土。」如是十方諸如來無所著，尋如其像攝持威儀，詣沙呵剎土。立信菩薩得十住者，盡見如來禮拜供養，各各以次坐無畏座；未立信人在凡夫地，未得天眼諸通未具，亦不見十方如來。何以故？凡夫意小恐失梵行。或有如來定坐於此，身至梵天，或有如來變身遍滿一千剎土二千剎土，乃至三千大千剎土。何以故？眾生受化，應見形受法、應聽聞受法。

爾時，東方過二江河沙剎土，有如來號曰本凈，即與大眾因偈說此法言：

「虛空無邊涯，　　想著生狐疑， 　本際行已盡，　　無二

【現代漢語翻譯】 現代漢語譯本 菩薩說：『對於一切法總體的把握，不應抱有期望或失望，不應認為法有可說或不可說之處。守護眾生，使其不退轉，這叫做空慧無著行。』

寶來菩薩說：『一切法恒常不變，沒有差別，也不應分別佛法、菩薩法，世俗法、出世間法，有形之法、無形之法，可以守護之法、不可守護之法，都不應分別，這叫做空慧無著行。』

當時，座上無數四部眾（比丘、比丘尼、優婆塞、優婆夷），聽聞這種空慧清凈無著之法，更加疑惑，不能通達究竟。世尊知道他們心中的想法，應該從空慧去理解，但因緣時機未到。於是，世尊自己化身成高四百由延（古印度長度單位）的身軀，發出巨大的聲音，告訴十方世界諸如來（佛的稱號之一）、至真（達到真理者）、等正覺（完全覺悟者）現在正在說法的佛：『想要聽聞菩薩瓔珞（菩薩所佩戴的裝飾品，此處指菩薩所修之法），都應當雲集於此，前往忍界（娑婆世界），派遣無數化身菩薩，盡皆禮敬十方諸如來、至真、等正覺。』

『現在能仁如來（釋迦牟尼佛的稱號之一）在沙呵剎土（娑婆世界），演說菩薩瓔珞，我們應當普遍聚集到那個世界。』 如此，十方諸如來無所執著，依照各自的形象攝持威儀，前往沙呵剎土。立信菩薩（已建立堅定信念的菩薩）得到十住位者，都見到如來並禮拜供養，各自依次坐在無畏座上；未立信的人還在凡夫地，未得天眼等神通，也不見十方如來。為什麼呢？因為凡夫心量狹小，恐怕失去梵行（清凈的行為）。或者有如來定坐於此，身形到達梵天，或者有如來變身遍滿一千剎土、二千剎土，乃至三千大千剎土。為什麼呢？因為眾生接受教化，應該見到什麼樣的形相才能接受佛法，應該聽聞什麼樣的教法才能接受佛法。

當時，東方經過二江河沙數剎土，有如來，名號叫做本凈，就與大眾用偈頌說此法：

『虛空沒有邊際，想著反而生出疑惑，本來的修行已經窮盡，沒有分別。』

【English Translation】 English version The Bodhisattva said: 'In the total grasp of all dharmas, one should not harbor hope or despair, nor should one think that dharmas are either speakable or unspeakable. Protecting sentient beings and ensuring they do not regress is called the practice of non-attachment with empty wisdom.'

The Bholai Bodhisattva said: 'All dharmas are constant and unchanging, without differences. One should not differentiate between Buddha-dharma, Bodhisattva-dharma, worldly dharma, transcendental dharma, form dharma, formless dharma, dharma that can be protected, and dharma that cannot be protected. There should be no differentiation. This is called the practice of non-attachment with empty wisdom.'

At that time, countless members of the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) in the assembly, upon hearing this dharma of pure, non-attached empty wisdom, became even more doubtful and could not fully comprehend it. The World Honored One, knowing their thoughts, realized that understanding should come from empty wisdom, but the conditions were not yet ripe. Therefore, the World Honored One transformed himself into a body four hundred yojanas (ancient Indian unit of length) tall, and emitted a great sound, announcing to all the Tathagatas (one of the titles of the Buddha), Truly Awakened Ones (those who have attained the truth), Perfectly Enlightened Ones (those who are fully enlightened) in the ten directions who were currently teaching the Dharma: 'Those who wish to hear and receive the Bodhisattva's Garland (ornaments worn by Bodhisattvas, here referring to the practices of Bodhisattvas) should gather here. Go to the Sahā world (this world of suffering), dispatch countless transformation Bodhisattvas, and pay homage to all the Tathagatas, Truly Awakened Ones, and Perfectly Enlightened Ones in the ten directions.'

'Now, the Sakyamuni Tathagata (another title of Sakyamuni Buddha) is expounding the Bodhisattva's Garland in the Sahā world. We should all gather in that world.' Thus, the Tathagatas in the ten directions, without attachment, maintained their dignified appearances and proceeded to the Sahā world. The Bodhisattvas who had established faith and attained the Ten Abodes all saw the Tathagatas, paid homage, and made offerings, each taking their turn to sit on the Fearless Seat. Those who had not established faith, still in the realm of ordinary beings, and had not attained the divine eye and other supernatural powers, did not see the Tathagatas in the ten directions. Why? Because the minds of ordinary beings are small, fearing the loss of pure conduct (brahmacharya). Some Tathagatas remained seated here, while their bodies reached the Brahma heavens. Others transformed their bodies to fill one thousand Buddha-fields, two thousand Buddha-fields, or even three thousand great thousand Buddha-fields. Why? Because sentient beings receive teachings, and should see the form that allows them to receive the Dharma, and should hear the teachings that allow them to receive the Dharma.

At that time, beyond two Ganges-river sands of Buddha-fields to the east, there was a Tathagata named Original Purity, who spoke this Dharma in verse with the assembly:

'The void is boundless, thinking about it only creates doubt, the original practice has been exhausted, there is no duality.'

無等侶。 　欲說虛空相，　　本質無生兆， 　何得疑空慧，　　欲于中求無。 　吾今雖成佛，　　懷有無所染， 　垢儘自致尊，　　不復有起滅， 　已入平正路，　　不從狹小意， 　計我無生心，　　得道從是滅。 　吾壽有劫數，　　所度不可量， 　斷意永滅寂，　　豈有度人識？ 　七觀瓔珞身，　　道華色不變， 　無形入諸趣，　　斯謂菩薩行。 　如來有二業，　　道本眾德具， 　權現幻化法，　　乃應無起滅。 　天世眾生類，　　無形無有數， 　何得有形人，　　善知無色法？ 　世雄無盡藏，　　非色慾能盡， 　況復未得道，　　欲究平等慧？ 　雖經百千劫，　　未曾自息意， 　眾生有懈怠，　　中住不建意。 　大乘平等法，　　聽受何可盡， 　今粗說空慧，　　何復疑于空。」

爾時，如來說此偈已，忽然不現。

南方去此十八億江河沙數，彼有佛剎名曰嚴凈，佛名離垢如來、至真、等正覺，十號具足。現身色相無極巍巍，在大眾中復說頌曰：

「吾本從道有，　　聞空平等慧， 　經於十二劫，　　乃得此定意。 　思惟前後來，　　六度四等行， 　皆由空慧業，　　然熾諸法本。 　發意有階差，　　弘誓不有異， 　無著慧觀念，　　化人無

【現代漢語翻譯】 現代漢語譯本 無與倫比。 想要述說虛空的相狀，其本質並無生起的跡象。 為何要懷疑空性的智慧，想要在其中尋求『無』呢？ 我如今雖然已經成佛，心中懷有卻不受任何事物沾染。 去除所有污垢自然達到至尊的境界，不再有生起和滅亡。 已經進入平坦正直的道路，不遵循狹隘的見解。 如果認為我沒有生起的心，得道之後就會滅亡，那就錯了。 我的壽命有無數劫，所度化的眾生不可限量。 斷絕念頭，永遠滅寂，哪裡會有度化眾生的意識呢？ 以七種觀法觀察瓔珞之身，道之華色不會改變。 無形無相地進入各種境界，這叫做菩薩行。 如來具有兩種事業，道的根本具備各種功德。 權宜示現幻化之法，才能夠應合沒有生起和滅亡的真理。 天界和世間的眾生，無形無相，數量無數。 怎麼能讓有形有相的人，完全瞭解無色之法呢？ 世間英雄的無盡寶藏，不是聲聞（**：佛教修行者，通過聽聞佛法而證悟）所能窮盡的。 更何況還沒有得道的人，想要徹底瞭解平等的智慧呢？ 即使經過百千劫，也未曾停止自己的意念。 眾生常常懈怠，停留在中間狀態，不建立堅定的意念。 大乘平等的佛法，聽聞和接受怎麼能夠窮盡呢？ 現在只是粗略地說說空性的智慧，為何還要懷疑空性呢？' 當時，如來說完這首偈頌后，忽然消失不見。 從南方到這裡，有十八億恒河沙數之遙遠，那裡有一個佛國，名叫嚴凈（Vimalakīrti），佛號離垢如來（Vimalakīrti Tathāgata）、至真（Arhat）、等正覺（Samyak-saṃbuddha），十種稱號都具備。顯現的身色相好無比莊嚴，在大眾之中又說了一首偈頌： 『我本來是從道而生，聽聞空性的平等智慧， 經過十二劫的時間，才得到這種禪定的意念。 思惟過去和未來，六度（paramita）四等行（brahmavihara）， 都是由於空性的智慧，才能夠熾盛各種法的根本。 發菩提心有次第差別，弘大的誓願卻沒有不同， 以沒有執著的智慧來觀察，教化眾生沒有

【English Translation】 English version Incomparable. Wanting to speak of the aspect of emptiness, its essence has no signs of arising. Why doubt the wisdom of emptiness, wanting to seek 'nothingness' within it? Although I have now become a Buddha, my heart possesses but is not tainted by anything. Removing all defilements naturally attains the supreme state, no longer having arising and ceasing. Having entered the flat and upright path, not following narrow views. If one thinks that my mind, which has no arising, will cease after attaining the Way, that is wrong. My lifespan is countless kalpas, the beings I liberate are immeasurable. Cutting off thoughts, eternally extinguished, how can there be a consciousness of liberating beings? Observing the jeweled body with seven contemplations, the color of the flower of the Way does not change. Entering various realms without form or appearance, this is called the Bodhisattva's practice. The Tathagata has two kinds of activities, the root of the Way possesses all kinds of merits. Expediently manifesting illusory transformations, in order to accord with the truth of no arising and no ceasing. The beings of the heavens and the world, without form or appearance, are countless in number. How can a person with form and appearance fully understand the formless Dharma? The inexhaustible treasure of the hero of the world, cannot be exhausted by the Shravakas (**: Buddhist practitioners who attain enlightenment by hearing the teachings). Moreover, how can someone who has not yet attained the Way thoroughly understand equal wisdom? Even after hundreds of thousands of kalpas, one has never stopped one's own thoughts. Beings are often lazy, staying in the middle state, not establishing firm intentions. The Great Vehicle's (Mahayana) equal Dharma, how can hearing and receiving it be exhausted? Now I am just roughly speaking about the wisdom of emptiness, why still doubt emptiness?' At that time, after the Tathagata spoke this verse, he suddenly disappeared. From the south to here, there are eighteen billion Ganges river sands of distance, there is a Buddha land called Vimalakīrti (嚴凈), the Buddha is named Vimalakīrti Tathāgata (離垢如來), Arhat (至真), Samyak-saṃbuddha (等正覺), possessing all ten titles. The manifested body and appearance are incomparably majestic, and among the assembly, he spoke another verse: 'I originally arose from the Way, hearing the equal wisdom of emptiness, After twelve kalpas of time, I obtained this meditative thought. Contemplating the past and the future, the six perfections (paramita) and the four immeasurables (brahmavihara), All are due to the wisdom of emptiness, which is able to ignite the root of all dharmas. Generating the Bodhi mind has gradual differences, but the great vows are not different, Observing with non-attachment wisdom, teaching beings without

若干。 　如我所游國，　　嚴凈妙瓔珞， 　頒宣殊特慧，　　國無三惡道。 　唯演空慧行，　　不著有無處。 　我既無心行，　　云何當說有？ 　如性無形相，　　法界亦清凈， 　解了已盡滅，　　是故無起滅。 　復過嚴凈剎，　　十億諸剎土， 　彼乃有此法，　　清凈無為行。 　說言不有言，　　不著有相本， 　故應寂然定，　　行盡無名號。 　眾生心所趣，　　隨類起本識， 　如我永澹泊，　　不見有無行。 　所以無數劫，　　斷求不著有， 　欲求不起滅，　　逮得始成就。 　今以空無身，　　現形如所趣， 　佛慧無邊涯，　　終不為所染。 　自然性清凈，　　不見有常想， 　道慧眾德具，　　故號名離垢。 　自從成道果，　　遍游虛空界， 　或作天帝釋，　　大尊梵天王。 　所以變化形，　　化彼著有者， 　盡趣無生慧，　　清凈至究竟。 　復作轉輪王，　　統領無數城， 　舍而行學道，　　知之非久長。 　復入聲聞中，　　現如不及道， 　輒便從師受，　　斷諸想著結。 　復到凈居天，　　說行清凈本， 　使離彼天福，　　此等不盡苦。 　無色色眾生，　　計常不去想， 　憍慢自放恣，　　盡令入道門。 　本無等正覺，　　所化無有形，

【現代漢語翻譯】 現代漢語譯本 若干。 如同我所遊歷的國度，莊嚴清凈，遍佈美妙的瓔珞（yīng luò，裝飾品），宣揚殊勝獨特的智慧，國內沒有三惡道（地獄、餓鬼、畜生）。 唯獨演說空性的智慧和修行，不執著于有或無的任何一邊。 我既然沒有分別心和造作的行為，又怎麼能說有呢？ 如同自性沒有具體的形狀和相貌，法界（fǎ jiè，宇宙萬法總和）也是清凈的，理解並了悟之後就完全寂滅，所以沒有生起和滅亡。 越過莊嚴清凈的剎土（chà tǔ，佛國），有十億個其他的剎土，那裡才有這種教法，清凈無為的修行。 所說的言語不是真正的言語，不執著于有相的根本，所以應當寂然入定，修行到了盡頭就沒有名稱。 眾生的心所趨向的，隨著不同的類別產生根本的意識，如同我永遠保持淡泊寧靜，不見有或無的任何行為。 所以經過無數劫的時間，斷除追求，不執著于有，想要追求不生不滅的境界，最終才得以成就。 現在以空無的身體，顯現出隨眾生所喜好的形象，佛的智慧沒有邊際，終究不會被世俗所污染。 自然的本性是清凈的，不見有常恒不變的想法，道（dào，真理）的智慧和各種功德都具備，所以被稱為離垢（lí gòu，遠離塵垢）。 自從成就佛道以來，遍游虛空界，有時化作天帝釋（tiān dì shì，忉利天之主），有時化作大梵天王（dà fàn tiān wáng，色界之主）。 之所以變化各種形象，是爲了教化那些執著于有的人，使他們最終趨向于無生的智慧，達到清凈的究竟。 有時化作轉輪王（zhuǎn lún wáng，統治世界的君王），統領無數的城池，捨棄王位而修行學道，明白這一切都不是長久的。 有時進入聲聞（shēng wén，聽聞佛法而修行的弟子）的行列中，示現出好像還沒有證得道果的樣子，就向老師學習，斷除各種執著的煩惱。 有時到達凈居天（jìng jū tiān，色界天的最高層），宣說清凈的修行根本，使他們離開天上的福報，因為這些福報並不能徹底解脫痛苦。 對於沒有智慧的眾生，執著于常恒不變的想法，驕慢放縱自己，都使他們進入佛道的門徑。 本來就沒有等正覺（děng zhèng jué，佛的覺悟），所教化的一切也沒有固定的形象。

【English Translation】 English version A certain amount. Like the countries I have traveled, solemn and pure, adorned with wonderful瓔珞(yīng luò, ornaments), proclaiming special and unique wisdom, the country has no three evil paths (hell, hungry ghosts, animals). Only expounding the wisdom and practice of emptiness, not clinging to either existence or non-existence. Since I have no discriminating mind and contrived actions, how can I say there is? Just as the nature has no specific shape or form, the 法界(fǎ jiè, the totality of all phenomena in the universe) is also pure, and after understanding and realizing it, it is completely extinguished, so there is no arising or ceasing. Beyond the solemn and pure Buddha lands (chà tǔ, Buddha's land), there are ten billion other Buddha lands, where this teaching exists, the pure and unconditioned practice. The words spoken are not real words, not clinging to the root of existence, so one should be silent and enter samadhi, and when the practice reaches the end, there is no name. What the minds of sentient beings tend to, produces fundamental consciousness according to different categories, just as I always maintain tranquility and see no actions of existence or non-existence. Therefore, after countless kalpas, cutting off pursuit, not clinging to existence, wanting to pursue the state of non-birth and non-death, one can finally achieve it. Now, with an empty body, manifesting forms according to what sentient beings like, the Buddha's wisdom is boundless and will never be contaminated by the world. The natural nature is pure, without seeing the idea of permanence, the wisdom of the 道(dào, truth) and all kinds of merits are possessed, so it is called 離垢(lí gòu, free from defilement). Since attaining Buddhahood, traveling throughout the void, sometimes transforming into 天帝釋(tiān dì shì, Lord of the Trayastrimsa Heaven), sometimes transforming into 大梵天王(dà fàn tiān wáng, Lord of the Form Realm). The reason for transforming into various forms is to teach those who are attached to existence, so that they eventually tend to the wisdom of non-birth and reach the ultimate of purity. Sometimes transforming into a 轉輪王(zhuǎn lún wáng, a king who rules the world), ruling countless cities, abandoning the throne and practicing the 道(dào, the path), knowing that all this is not long-lasting. Sometimes entering the ranks of the 聲聞(shēng wén, disciples who practice by hearing the Buddha's teachings), showing that they have not yet attained the fruit of the 道(dào, the path), and then learning from the teacher, cutting off all clinging afflictions. Sometimes arriving at the 凈居天(jìng jū tiān, the highest level of the Form Realm), proclaiming the root of pure practice, causing them to leave the blessings of the heavens, because these blessings cannot completely liberate from suffering. For sentient beings without wisdom, clinging to the idea of permanence, arrogant and indulgent, all lead them into the gate of the Buddha's path. Originally, there was no 等正覺(děng zhèng jué, Buddha's enlightenment), and everything that was taught had no fixed form.

要盡死生本，　　終不捨入寂。 　況汝今四部，　　初聞便懈怠？ 　此類自有期，　　非速能使成。」

爾時，如來說此偈已，忽然不現。

西方去此百億恒沙諸佛剎土，剎名水精，佛名凈尊如來、至真、等正覺，十號具足——彼土眾生奉持一法，亦無六度眾行業本——覆在大眾而說斯頌：

「八行無高下，　　亙然歸滅盡， 　捨身復受身，　　但益塵勞垢。 　虛空無二法，　　無住亦無跡， 　八道平等慧，　　諸佛所游處。 　吾昔自建行，　　弘誓轉於法， 　體信歸於無，　　今得人中尊。 　諸佛所居剎，　　善權法各異， 　在在處處現，　　現欲化群有。 　更樂所縛著，　　永處於冥室， 　道從本無誓，　　然後乃得離。 　如我國土人，　　攝心不造惡， 　至終崇無為，　　如是自近道。 　淫怒癡垢薄，　　亦不大慇勤， 　自然入律行，　　如華隨時敷。 　道意不移動，　　苦樂心永斷， 　往來詣剎土，　　盡修于空慧。 　我今既一行，　　彼眾亦不異， 　今聞能仁尊，　　故現修等慧。 　大聖皆雲集，　　豪尊無高下， 　雖現國土異，　　所修同一法。 　今觀五趣人，　　無明行所蔽， 　沒溺於生死，　　轉增勤勞苦。 　何不自建意，　　

【現代漢語翻譯】 現代漢語譯本 『要窮盡生死根本，最終也不捨棄進入寂滅。何況你們現在這四部弟子，剛開始聽聞佛法就懈怠呢？這類事情自有其成熟的時機，不是快速就能成就的。』

當時，如來說完這偈語后，忽然消失不見。

在西方，距離這裡百億恒河沙數那麼多的佛國剎土，有一個剎土名叫水精（a realm named 'Crystal'），那裡的佛名叫凈尊如來（Pure Honored Tathagata）、至真（Perfect Truth）、等正覺（Equally Rightly Awakened），具備十種稱號——那個國土的眾生奉行一種法門，也沒有六度（Six Perfections）等多種修行根本——他又在大眾中說了這首偈語：

『八正道（Eightfold Path）沒有高下之分，最終都歸於滅盡涅槃（Nirvana），捨棄這個身體又接受另一個身體，只會增加塵世的煩惱污垢。虛空沒有兩種法則，沒有停留也沒有軌跡，八正道是平等智慧，是諸佛所遊歷的地方。我過去自己建立修行，發廣大誓願來轉法輪（Dharma wheel），身體力行，信奉歸於空無，如今才得以成為人中尊者。諸佛所居住的剎土，善巧方便的法門各有不同，在任何地方都顯現，顯現是爲了教化眾生。更喜歡被世俗所束縛，永遠處於黑暗之中，道從根本上就沒有誓言，然後才能得以解脫。如同我國土的人民，攝持內心不造惡業，最終崇尚無為（inaction），這樣自然接近真道。淫慾、嗔怒、愚癡的污垢很淡薄，也不特別勤奮，自然進入戒律的修行，如同花朵隨著時節開放。道心意念不移動，苦樂的感受永遠斷除，往來於各個剎土，窮盡一切來修習空性智慧。我現在修習一種法門，那個世界的眾生也不例外，今天聽聞能仁（Capable Sage）的尊號，所以顯現修習平等智慧。各位大聖都雲集於此，尊貴的人沒有高下之分，雖然顯現的國土不同，所修習的都是同一種法門。現在觀察五道（Five Paths）眾生，被無明（ignorance）和行為所矇蔽，沉溺於生死輪迴之中，反而增加勤勞和痛苦。為什麼不自己建立意念，』

【English Translation】 English version 『To exhaust the root of birth and death, ultimately not abandoning entering Nirvana. How much more so you, the fourfold assembly, who are now just beginning to hear the Dharma and are already懈怠(xiè dài, lax)? Such things have their own time to mature; they cannot be made to happen quickly.』

At that time, after the Tathagata spoke this verse, he suddenly disappeared.

To the west, beyond hundreds of billions of Ganges River sands of Buddha lands, there is a land named 水精(Shuǐjīng, Crystal), and the Buddha there is named 凈尊如來(Jìng Zūn Rúlái, Pure Honored Tathagata), 至真(Zhì Zhēn, Perfect Truth), 等正覺(Děng Zhèng Jué, Equally Rightly Awakened), possessing all ten titles—the beings in that land uphold one Dharma, and there are no six paramitas (Six Perfections) or other roots of practice—He then spoke this verse to the assembly:

『The 八行(bā xíng, Eightfold Path) has no high or low, ultimately returning to extinction. Abandoning this body and receiving another only increases the defilements of dust and toil. 空(kōng, emptiness) has no dual Dharma, no dwelling, and no trace. The 八道(bā dào, Eight Paths) is equal wisdom, the place where all Buddhas roam. I once established my own practice, making great vows to turn the Dharma wheel, embodying faith and returning to nothingness, and now I have become the honored one among humans. The Buddha lands where all Buddhas reside have different skillful means, appearing everywhere to transform sentient beings. Those who delight in being bound by worldly pleasures will forever dwell in darkness. The 道(dào, path) originally has no vows; only then can one be liberated. Like the people of my land, restraining their minds and not creating evil, ultimately revering 無為(wúwéi, non-action), they naturally approach the path. The defilements of lust, anger, and delusion are thin, and they are not particularly diligent, naturally entering the practice of precepts, like flowers blooming in their season. The mind of the 道(dào, path) does not move, and the suffering and joy are forever cut off, traveling to various Buddha lands, exhausting all to cultivate the wisdom of emptiness. Now that I practice one Dharma, the beings there are no different. Today, hearing the honored name of 能仁(Néngrén, Capable Sage), I therefore manifest the cultivation of equal wisdom. All the great sages gather here, and the honored ones have no high or low. Although the lands they manifest are different, they all cultivate the same Dharma. Now, observing the beings in the 五趣(wǔ qù, Five Paths), obscured by ignorance and action, drowning in the cycle of birth and death, they only increase their toil and suffering. Why not establish your own intention,』

體信空慧道， 　速可得解脫，　　如外剎眾生。」

如來說此偈已，忽然不現。

北方去此三恒沙佛土，剎名普照，佛名機辯如來、至真、等正覺，十號具足，復于大眾而作頌曰：

「如來道一相，　　本從名色生， 　勤苦經無數，　　乃盡塵勞患。 　如人慾度空，　　不求巧方便， 　但憶望空法，　　無由而果獲。 　意想之所縛，　　不計物非常， 　欲求不死地，　　此亦未曾得。 　安住所以離，　　不住有無境， 　已得履空慧，　　自然無染著。 　道從身本生，　　然後成正覺， 　迷惑心意錯，　　離心外求空。 　外苦雖有號，　　不離其識想， 　法界清凈道，　　乃應清凈慧。 　眾生處生死，　　沒溺不自拔， 　欲得離眾惱，　　先當去意識。 　如來所顯現，　　暢演無比法。 　一相無染污，　　何由復染空？ 　最勝三達智，　　已過有礙形， 　今念非本念，　　緣眾生有念。 　諸法不思議，　　非有亦不無， 　因聲乃有響，　　眾生乃有佛。 　受化眾生等，　　常自厭患身， 　道能滅非道，　　無有非真法。」

爾時，如來說此偈已，忽然不現。

東北方去此九十二億恒沙剎土，剎名凈觀，佛名法觀如來、至真、等正覺，十號具足

【現代漢語翻譯】 現代漢語譯本 『體悟並相信空性的智慧之道，能夠迅速獲得解脫，就像其他佛土的眾生一樣。』

如來說完這偈語后，忽然消失不見。

從北方經過三個恒河沙數量的佛土，有一個佛土名為普照（Puzhao），那裡的佛名為機辯如來（Jibian Rulai）、至真（Zhenzhi）、等正覺（Dengzhengjue），具備如來的十種稱號。他又為大眾說了以下偈語：

『如來的道是唯一的相，本來是從名色（mingse）產生，勤奮刻苦經歷無數劫，才能消除塵世的煩惱。如同有人想要飛向天空，卻不尋求巧妙的方法，只是空想飛翔的方法，是無法獲得成功的。被意念和想法所束縛，不認為萬物是無常的，想要尋求不死的境界，這也是不可能得到的。安住于遠離之處，不住在有和無的境界中，已經獲得了行走于空性的智慧，自然就沒有污染和執著。道是從身體的根本產生，然後才能成就正覺，迷惑顛倒的人心意錯亂，離開內心向外尋求空性。外在的苦行雖然有名號，卻不能離開其意識和想法，法界的清凈之道，才應和清凈的智慧。眾生處於生死輪迴之中，沉溺其中不能自拔，想要脫離各種煩惱，首先應當去除意識。如來所顯現的，暢快地演說無比的佛法。唯一的相沒有染污，又怎麼會染污空性呢？最殊勝的三明六通的智慧，已經超越了有礙的形體，現在的念頭不是本來的念頭，而是因為眾生才有念頭。諸法的道理不可思議，不是有也不是無，因為有聲音才會有迴響，因為有眾生才會有佛。接受教化的眾生等，常常厭惡自己的身體，道能夠滅除非道，沒有不是真理的佛法。』

這時，如來說完這偈語后，忽然消失不見。

從東北方經過九十二億恒河沙數量的佛土，有一個佛土名為凈觀（Jingguan），那裡的佛名為法觀如來（Faguan Rulai）、至真（Zhenzhi）、等正覺（Dengzhengjue），具備如來的十種稱號。

【English Translation】 English version 'Realizing and believing in the path of wisdom of emptiness, one can quickly attain liberation, just like the beings in other Buddha lands.'

After the Tathagata spoke this verse, he suddenly disappeared.

Going north from here through three 'Ganges river sands' of Buddha lands, there is a land named Universal Illumination (Puzhao), where the Buddha is named Eloquent Tathagata (Jibian Rulai), Truthful (Zhenzhi), Perfectly Enlightened (Dengzhengjue), possessing the ten titles of a Tathagata. He then spoke the following verse to the assembly:

'The Tathagata's path is of one form, originally arising from name and form (mingse), through diligent effort over countless kalpas, one can exhaust the afflictions of the world. Like a person wanting to fly into the sky, but not seeking skillful means, only imagining the method of flying, there is no way to achieve success. Bound by thoughts and ideas, not considering that all things are impermanent, wanting to seek the realm of immortality, this is also impossible to obtain. Abiding in that which is apart, not dwelling in the realm of existence and non-existence, having already obtained the wisdom of walking in emptiness, naturally there is no defilement or attachment. The path arises from the root of the body, and then one can achieve perfect enlightenment, those who are confused and deluded have mistaken intentions, leaving the mind to seek emptiness externally. External ascetic practices, although they have a name, cannot leave behind their consciousness and thoughts, the pure path of the Dharma realm, should correspond to pure wisdom. Sentient beings are in the cycle of birth and death, drowning in it unable to extricate themselves, wanting to escape from various afflictions, one should first remove consciousness. What the Tathagata manifests, eloquently expounds the incomparable Dharma. The one form is without defilement, how could it defile emptiness? The most supreme wisdom of the three insights and six supernormal powers, has already surpassed the form that has obstacles, the present thought is not the original thought, but because of sentient beings there are thoughts. The principles of all dharmas are inconceivable, neither existent nor non-existent, because there is sound there is resonance, because there are sentient beings there are Buddhas. Sentient beings who receive teachings, constantly loathe their own bodies, the path can extinguish the non-path, there is no Dharma that is not true.'

At that time, after the Tathagata spoke this verse, he suddenly disappeared.

Going northeast from here through ninety-two billion 'Ganges river sands' of Buddha lands, there is a land named Pure Contemplation (Jingguan), where the Buddha is named Dharma Contemplation Tathagata (Faguan Rulai), Truthful (Zhenzhi), Perfectly Enlightened (Dengzhengjue), possessing the ten titles of a Tathagata.

，於此大眾而說頌曰：

「色本無有色，　　亦非有色相， 　痛法無起滅，　　亦非生更樂， 　意識如野馬，　　水泡不久停， 　無身慧自凈，　　是謂平等空。 　一觀一意止，　　清凈尊梵行， 　吾我著有想，　　不至有無境。 　自覺復覺彼，　　令達虛空慧， 　眾生不自覺，　　是以懷猶豫。 　性有上中下，　　善惡常有對， 　舍惡而行善，　　不得空無慧。 　能不見善惡，　　心正無顛倒， 　爾乃信解空，　　逮得清凈慧。 　本從平等意，　　不見群萌類， 　久久乃自達，　　應于無上道。 　慧觀除貪著，　　洗心凈無垢， 　仁智如空慧，　　故謂真人法。 　慈愍世間類，　　故演虛無道， 　不念善惡對，　　無形無情想。 　我本從等意，　　如來受斯法， 　聞輒達空慧，　　念化凈觀剎。 　受命阿僧祇，　　說法終教化， 　導引無數人，　　入此法界本。」

爾時，世尊說此偈已，忽然不現。

東南去此一億佛土，剎名極妙，佛名微妙如來、至真、等正覺，十號具足，復說頌曰：

「識本因五陰，　　因緣共合會， 　流轉無數劫，　　自起自然滅。 　愚惑眾生等，　　不達生死本， 　終竟處胞胎，　　不求離災患。 　如人一念頃，　　

【現代漢語翻譯】 現代漢語譯本： 這時，世尊對大眾說了以下偈頌：

『色（Rupa，物質）的本性是沒有色的，也不是有色相的；感受（Vedana）的法則是沒有生起和滅亡的，也不是生或樂；意識（Vijnana）就像野馬一樣，水泡一樣不能長久停留；沒有身體的智慧自然清凈，這就是所謂的平等空性。 一心觀察，一心止住，清凈尊貴的梵行；如果執著于『我』，就會產生有或無的念想，無法達到有無的境界。 自覺之後再去覺悟他人，使他們達到虛空的智慧；眾生不能自覺，因此心懷猶豫。 根性有上、中、下之分，善與惡常常相對存在；捨棄惡而行善，不能獲得空無的智慧。 如果能不見善惡，心正而沒有顛倒，這樣才能相信和理解空性，獲得清凈的智慧。 本源來自平等的意念，不見眾生的分別；長久之後自然通達，應證於無上的道。 用智慧觀察，去除貪著，洗滌心靈，清凈沒有污垢；仁愛和智慧如同虛空的智慧，所以稱為真人法。 慈悲憐憫世間的眾生，所以宣說虛無的道理，不念善惡的對立，沒有形狀，沒有情感的念想。 我的本源來自平等的意念，如來接受這樣的法則，聽聞就能通達空性的智慧，念力化生，清凈莊嚴佛剎。 接受阿僧祇（Asankhya，無數）的壽命，說法最終是爲了教化，引導無數的人，進入這法界的根本。』

這時，世尊說完這些偈頌后，忽然消失不見。

在東南方，距離這裡一億佛土的地方，有一個剎土名為極妙，佛號微妙如來（Vimalaprabha-tathagata）、至真（Arhat）、等正覺（Samyaksambuddha），十號具足，也說了以下偈頌：

『識（Vijnana）的本源是五陰（Panca-skandha），因緣共同聚合；流轉無數劫，自然生起，自然滅亡。 愚昧迷惑的眾生，不明白生死的根本，最終還是在胞胎之中，不尋求脫離災禍。' 就像人一念之間，

【English Translation】 English version: Then, the World Honored One spoke the following verses to the assembly:

'Form (Rupa) is fundamentally without form, nor does it have the appearance of form; Feeling (Vedana) has no arising or ceasing, nor is it birth or pleasure; Consciousness (Vijnana) is like a wild horse, a water bubble that does not last long; Wisdom without a body is naturally pure, this is called equal emptiness. One-pointed observation, one-pointed cessation, pure and noble Brahma-conduct; If one clings to 'I', thoughts of existence or non-existence will arise, unable to reach the realm of existence and non-existence. After self-awakening, awaken others, enabling them to attain the wisdom of emptiness; Sentient beings are not self-aware, therefore they harbor doubts. Natures have superior, middle, and inferior distinctions, good and evil always exist in opposition; Abandoning evil and practicing good, one cannot attain the wisdom of emptiness. If one can see neither good nor evil, the mind is upright and without inversion, then one can believe and understand emptiness, attaining pure wisdom. The origin comes from equal intention, not seeing the distinctions of beings; After a long time, one naturally understands, corresponding to the unsurpassed path. Using wisdom to observe, removing attachment, washing the mind, pure and without defilement; Benevolence and wisdom are like the wisdom of emptiness, therefore it is called the Dharma of a True Person. With compassion and pity for the beings of the world, therefore expounding the doctrine of emptiness, not thinking of the opposition of good and evil, without form, without emotional thoughts. My origin comes from equal intention, the Tathagata receives this Dharma, upon hearing, one can understand the wisdom of emptiness, the power of thought transforms, purifying and adorning the Buddha-fields. Receiving a lifespan of Asankhya (countless), preaching the Dharma ultimately for the sake of teaching and transforming, guiding countless people, to enter the fundamental of this Dharma-realm.'

At that time, after the World Honored One spoke these verses, He suddenly disappeared.

To the southeast, a billion Buddha-lands away from here, there is a land named Utmost Wonderful, the Buddha is named Vimalaprabha-tathagata (Subtle Light Tathagata), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), complete with the ten titles, who also spoke the following verses:

'Consciousness (Vijnana) originates from the five skandhas (Panca-skandha), causes and conditions jointly assemble; Revolving through countless kalpas, arising naturally, ceasing naturally. Ignorant and deluded beings, do not understand the root of birth and death, ultimately remaining in the womb, not seeking to escape calamity.' Just like a person in a single thought,

純生顛倒見， 　縛著遂滋甚，　　況復生道根？ 　計念眾生類，　　愛樂三毒本， 　五蓋翳心神，　　無眼何有觀？ 　如來執大炬，　　消滅塵欲本， 　雖復見慧明，　　猶生不篤信。 　我觀十方世，　　發意欲求道， 　行盡復受生，　　當更三塗惱。 　四處非本願，　　自投於四淵， 　不離四生門，　　不成四道果。 　有時離四法，　　便生五盛陰， 　無著增上慢，　　不盡放逸行。 　漸至無數法，　　不睹聖行原， 　猶人意遊蕩，　　心不自防慮。 　如來六通行，　　非空不異空， 　永去生死本，　　乃應平等慧。 　本自無生死，　　流轉染著色， 　遂成法界色，　　滅有不著有。 　有道則有識，　　此識非本無， 　能不見道識，　　乃應慧定法。 　道從識更樂，　　現身無數變， 　自知成定慧，　　乃應眾相變。 　無住不變易，　　無疑猶豫想， 　降伏諸塵勞，　　乃應平等慧。 　人行有三礙，　　由想不捨空， 　未興眾行本，　　此業無有成。」

爾時，如來說此偈已，忽然不現。

西南去此十三億佛土，剎名廣勝，佛名妙跡如來、至真、等正覺，十號具足，在於大眾而說頌曰：

「覺生是幻法，　　不在深法要， 　道尚無名號，　　

【現代漢語翻譯】 現代漢語譯本 完全是由於顛倒錯亂的見解， 被束縛執著就更加嚴重，更何況是生起修道的根本呢？ 總是思量著眾生的種類， 喜愛貪戀于貪嗔癡三毒的根本， 五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑法蓋）遮蔽了心神， 沒有眼睛又怎麼能觀察呢？ 如來（Tathagata）手持巨大的火炬， 消滅塵世慾望的根本， 即使能夠見到智慧的光明， 仍然不能生起篤實的信心。 我觀察十方世界， 發起心意想要尋求真道， 修行窮盡后又再次受生， 應當再次遭受三惡道的苦惱。 四處（地獄、餓鬼、畜生、阿修羅）不是本來的願望， 自己投入到四淵（欲流、有流、見流、無明流）之中， 不能脫離四生（胎生、卵生、濕生、化生）之門， 不能成就四道果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。 有時即使脫離了四法（斷滅見、常見、有見、無見）， 便會生起五盛陰（色、受、想、行、識）， 沒有證悟卻增長了增上慢， 不能完全停止放逸的行為。 逐漸地接觸到無數的法門， 卻不能見到聖賢修行的本源， 就像人的心意遊蕩不定， 內心不能自我防備和考慮。 如來（Tathagata）的六通行（佈施、持戒、忍辱、精進、禪定、般若）， 不是空也不是不空， 永遠去除生死輪迴的根本， 才能相應于平等的智慧。 本來就沒有生死， 只是在流轉中染著於色相， 於是形成了法界（Dharmadhatu）的色相， 滅除有而不執著于有。 有道就有識， 這個識不是本來就沒有的， 如果不能見到道的真識， 才能相應于智慧和禪定的法門。 道從識中更加快樂， 現身出無數的變化， 自己知道成就了禪定和智慧， 才能相應于眾多的相的變化。 無所住而不變易， 沒有懷疑和猶豫的想法， 降伏各種塵世的煩惱， 才能相應于平等的智慧。 人修行有三種障礙， 由於執著于空而不捨棄， 沒有興起各種修行的根本， 這種業是不會有成就的。' 當時，如來（Tathagata）說完這首偈頌后，忽然消失不見。 從這裡向西南方向經過十三億佛土，有一個剎土名為廣勝，佛名為妙跡如來（Tathagata）、至真、等正覺（Samyaksambuddha），十號具足，在大眾之中宣說偈頌說： '覺悟所生的一切都是虛幻的法， 不在於深奧的法要， 道甚至沒有名稱和稱號，

【English Translation】 English version Purely due to inverted views, Being bound and attached becomes even more severe, let alone generating the root of cultivation? Always contemplating the types of sentient beings, Loving and delighting in the root of the three poisons (greed, hatred, and ignorance), The five coverings (desire, aversion, sloth, restlessness, and doubt) obscure the mind, Without eyes, how can one observe? The Tathagata (如來) holds a great torch, Eliminating the root of worldly desires, Even if one can see the light of wisdom, One still cannot generate firm faith. I observe the ten directions of the world, Generating the intention to seek the truth, After exhausting practice, one is born again, One should again suffer the afflictions of the three evil realms. The four places (hell, hungry ghosts, animals, asuras) are not the original wish, One throws oneself into the four floods (desire, existence, views, ignorance), Unable to escape the gates of the four births (womb-born, egg-born, moisture-born, transformation-born), Unable to achieve the four fruits of the path (Srotaapanna, Sakrdagamin, Anagamin, Arhat). Sometimes even if one escapes the four views (annihilationism, eternalism, existence, non-existence), Then the five aggregates (form, feeling, perception, mental formations, consciousness) arise, Without attainment, arrogance increases, Unable to completely stop the behavior of indulgence. Gradually coming into contact with countless teachings, Yet unable to see the origin of the practice of the sages, Like a person's mind wandering aimlessly, The mind cannot guard and consider itself. The six perfections of the Tathagata (如來) (generosity, morality, patience, diligence, concentration, wisdom), Are neither empty nor not empty, Forever removing the root of birth and death, Then one corresponds to equal wisdom. Originally there is no birth and death, Only in the cycle of transmigration, one becomes attached to form, Thus forming the form of the Dharmadhatu (法界), Eliminating existence without being attached to existence. With the path, there is consciousness, This consciousness is not originally non-existent, If one cannot see the true consciousness of the path, Then one corresponds to the teachings of wisdom and concentration. The path is even more joyful from consciousness, Manifesting countless transformations, Knowing oneself to have achieved concentration and wisdom, Then one corresponds to the transformations of many forms. Without abiding and without change, Without doubt and hesitant thoughts, Subduing all worldly afflictions, Then one corresponds to equal wisdom. A person's practice has three obstacles, Due to clinging to emptiness without abandoning it, Without arising the root of various practices, This karma will not be accomplished.' At that time, after the Tathagata (如來) spoke this verse, he suddenly disappeared. From here, southwest, passing through thirteen billion Buddha lands, there is a land named Guang Sheng, and the Buddha is named Miao Ji Tathagata (如來), the Perfectly Enlightened One (Samyaksambuddha), complete with the ten titles, speaking a verse in the assembly, saying: 'The arising of enlightenment is an illusory dharma, Not in the profound essentials of the Dharma, The path even has no name or title,

況空見言跡？ 　諸外入內入，　　分別悉無有， 　無形不可見，　　乃應清凈慧。 　計欲不從心，　　亦復不著空， 　彼此無染著，　　逮成最正覺。 　愚惑未睹明，　　計從心識起， 　六法生六塵，　　由是起疑想。 　因識受此身，　　自然成四大， 　輪轉向五趣，　　不解空性法。 　如有一人念，　　自說染本無， 　身心俱生礙，　　豈達有無想？ 　妙觀照三世，　　示現說諸法， 　諸佛體妙教，　　不有亦不無。 　世苦由無明，　　平等空無猗， 　觀了等有無，　　故謂平等慧。 　有時識有無，　　此非如來慧， 　不染彼此者，　　心平如響應。 　八道盡苦原，　　八解洗心塵， 　八響悉歸虛，　　八慧不起生。 　自離復離彼，　　中間無有礙， 　隨識所染著，　　是謂平等慧。 　人本在虛空，　　染識三有道， 　唐自著塵勞，　　不入本無際。 　本從初發意，　　不減空性慧， 　由復經無量，　　后乃獲此定。 　吾解眾會心，　　離識欲求空， 　何不自念識，　　內空外亦然。 　如法法無相，　　慧見亦復然， 　念定除去亂，　　是謂平等慧。 　此身悉歸空，　　永寂無起滅， 　如來普弘誓，　　濟此群萌類。」

爾時，世尊說此偈已

【現代漢語翻譯】 現代漢語譯本 更何況是空洞地看待言語的痕跡呢？ 對外在的感官體驗和內在的意識活動，都應明白它們本質上是沒有分別的。 因為它們沒有固定的形態，無法被直接觀察到，所以才需要用清凈的智慧去理解。 如果執著于追求慾望，心願不會實現；如果執著于空無，也是不對的。 對『有』和『無』都不執著，才能最終證得最圓滿的覺悟（最正覺）。 愚昧迷惑的人因為沒有見到真理的光明，就認為一切都從自己的心識產生。 六種感官（六法）產生六種塵境（六塵），因此產生了疑惑和妄想。 因為有心識才承受了這個身體，自然而然地形成了地、水、火、風四大元素。 在五道輪迴中不停地轉動，不瞭解萬法皆空的真理（空性法）。 就像有個人自以為是地認為，染污的根源本來就是不存在的。 身和心都產生了障礙，怎麼能理解『有』和『無』的真正含義呢？ 用微妙的智慧觀察過去、現在、未來三世，爲了教化眾生而示現並宣說各種法。 諸佛所證悟的微妙教義，既不是『有』，也不是『無』。 世間的痛苦源於無明（無明），一切都是平等而空性的，沒有什麼可以依賴。 如果能明白『有』和『無』都是平等的，這就叫做平等慧。 如果有時認為有，有時認為無，這不是如來的智慧。 對『有』和『無』都不執著，心就像空谷迴音一樣平靜。 遵循八正道（八道）可以徹底消除痛苦的根源，通過八解脫（八解）洗凈心中的塵埃。 八種音聲最終都歸於虛無，八種智慧不會再產生新的煩惱。 自己從煩惱中解脫，也幫助他人從煩惱中解脫，中間沒有任何阻礙。 隨著心識所染著的，這就是所謂的平等慧。 人本來就存在於虛空之中，因為被染污的心識所牽引，才進入三有（三有）的輪迴。 白白地被塵世的煩惱所束縛，無法進入本來空無的境界（本無際）。 從最初發菩提心（初發意）開始，就沒有減少過空性的智慧。 即使經歷了無數的時間，最終才能獲得這種禪定。 我理解大眾的心意，想要離開心識去追求空性。 為什麼不反過來觀察自己的心識，內在是空性的，外在也是如此。 正如一切法都沒有固定的相狀，智慧的觀察也是如此。 用正念和禪定去除心中的雜亂，這就是所謂的平等慧。 這個身體最終都要歸於空無，永遠寂靜，不再有生滅。 如來普遍發下宏大的誓願，救度這些眾生。 當時，世尊說完這些偈頌

【English Translation】 English version How much more so is it to emptily view the traces of words? All external and internal entrances, understand that there are fundamentally no distinctions. Being formless and invisible, one should respond with pure wisdom. Calculating desires will not accord with the mind, nor should one be attached to emptiness. Without attachment to either side, one attains the most perfect enlightenment (最正覺, zuì zhèng jué). The foolish and deluded, not having seen the light, calculate that everything arises from the mind's consciousness. The six faculties (六法, liù fǎ) generate the six sense objects (六塵, liù chén), from which doubts and thoughts arise. Because of consciousness, this body is received, naturally forming the four great elements. Revolving in the five realms, not understanding the Dharma of emptiness (空性法, kōng xìng fǎ). It is like a person thinking and saying that the origin of defilement is fundamentally non-existent. With body and mind both creating obstacles, how can one understand the thought of existence and non-existence? Subtly observing the three worlds, manifesting and speaking all Dharmas. The Buddha's body embodies the subtle teachings, neither existing nor not existing. The world's suffering arises from ignorance (無明, wú míng), all is equal emptiness without reliance. Observing and understanding the equality of existence and non-existence, hence it is called equal wisdom. Sometimes recognizing existence and non-existence, this is not the wisdom of the Tathagata. Not being defiled by either side, the mind is as peaceful as an echo. The Eightfold Path (八道, bā dào) exhausts the source of suffering, the eight liberations (八解, bā jiě) wash away the mind's dust. The eight sounds all return to emptiness, the eight wisdoms do not arise into existence. Liberating oneself and liberating others, without any obstruction in between. Following what the consciousness is defiled by, this is called equal wisdom. Humans are fundamentally in empty space, defiled by consciousness into the path of the three existences (三有, sān yǒu). Vainly attaching to worldly labors, not entering the realm of fundamental non-existence (本無際, běn wú jì). From the initial aspiration of Bodhicitta (初發意, chū fā yì), the wisdom of emptiness has not diminished. Even after passing through countless eons, one then attains this samadhi. I understand the minds of the assembly, wanting to seek emptiness apart from consciousness. Why not reflect on one's own consciousness, the inner is empty, and so is the outer. Just as all Dharmas are without fixed characteristics, so too is the vision of wisdom. Using mindfulness and samadhi to remove confusion, this is called equal wisdom. This body will all return to emptiness, eternally still without arising or ceasing. The Tathagata universally makes great vows, to save these sentient beings. At that time, the World Honored One spoke these verses.

，忽然不現。

西北去此五十四億江河沙數諸佛國土，剎名柔順，佛名眾相如來、至真、等正覺，十號具足，在於眾會而作頌曰：

「如我觀空行，　　一意無高下， 　有無是非心，　　皆由生死起。 　欲求佛深藏，　　究盡諸行本， 　未曾能究暢，　　如來神慧通。 　如有一士夫，　　從劫復至劫， 　如是億百千，　　其數不增減。 　彼人諸根具，　　六情不缺減， 　欲聞如來慧，　　未便卒果獲。 　況復初發意，　　欲至平等慧？ 　但自轉有損，　　無益於道法。 　要修大慈悲，　　權慧自防衛， 　堅固無畏誓，　　然後乃降心。 　設復游世界，　　欲供養諸佛， 　不起所造功，　　自然應聖行。 　如來十力聖，　　降伏諸邪見， 　忍知無我想，　　故得人中尊。 　了法住不住，　　不見功德行， 　盡生更不受，　　是世雄境界。 　欲成眾相好，　　不斷諸善本， 　滅意不起想，　　是謂平等慧。 　我觀眾生類，　　時空不自知， 　是故數疲勞，　　不入永寂處。 　欲速行道果，　　眾德莊嚴身， 　但念斷心本，　　云何起狐疑？」

爾時，世尊說此偈已，忽然不現。

上方去此無數佛土，盡眾生界，剎名迴轉，佛名音響如來、至真、等正

【現代漢語翻譯】 現代漢語譯本： ，忽然消失不見。

從西北方向，越過五十四億個如恒河沙數般多的諸佛國土，有一個佛國名為『柔順』，那裡的佛名為『眾相如來』（Sarvarupa-tathagata），是至真、等正覺，具備十種稱號，正在大眾集會中宣說偈頌：

『正如我觀察空性的執行，一心平等沒有高下之分，有無、是非之心，都由生死而起。想要尋求佛的甚深寶藏，徹底探究各種行為的根本，卻從未能透徹明瞭，如來的神聖智慧是通達無礙的。如果有一個人，從一個劫到另一個劫，這樣經歷億萬千劫，其數量既不增加也不減少。這個人諸根完具，六種感官功能沒有缺失，想要聽聞如來的智慧，也不能立刻獲得。更何況是初發菩提心的人，想要達到平等智慧呢？這樣做只會使自己受到損害，對修行佛法沒有任何益處。要修習廣大的慈悲心，用權巧的智慧保護自己，堅定無畏的誓願，然後才能降伏妄心。假設有人遊歷各個世界，想要供養諸佛，不執著于所做的功德，自然就能相應于聖者的行為。如來具備十種力量，是聖者，能夠降伏各種邪見，安忍了知無我的真理，所以才能成為人中之尊。明瞭諸法是住于非住，不執著于功德和修行，斷盡生死不再受輪迴，這就是世間英雄的境界。想要成就各種美好的相，就要不斷地積累各種善的根本，滅除妄念不起分別之想，這就是所謂的平等智慧。我觀察眾生，常常迷失於時間和空間之中，不能自知，因此常常感到疲勞困頓，不能進入永恒寂靜的境界。想要迅速證得道果，以各種功德莊嚴自身，只要想著斷除心念的根本，又怎麼會生起疑惑呢？』

這時，世尊說完這些偈頌后，忽然消失不見。

從上方越過無數佛土，直到眾生世界的盡頭，有一個佛國名為『迴轉』，那裡的佛名為『音響如來』（Ghosha-tathagata），是至真、等正覺

【English Translation】 English version: , and suddenly disappeared.

Going northwest from here, across fifty-four billion Ganges river sands worth of Buddha lands, there is a realm named 'Gentle Compliance' (Rou Shun), where the Buddha is named 'Sarvarupa-tathagata' (眾相如來), the Truly Awakened One, the Perfectly Enlightened One, possessing all ten titles, who is in the midst of an assembly reciting a verse:

'Just as I observe the conduct of emptiness, with a single-mindedness without high or low, the minds of existence and non-existence, right and wrong, all arise from birth and death. Wanting to seek the Buddha's profound treasure, to thoroughly investigate the root of all actions, yet never being able to fully understand, the Tathagata's divine wisdom is all-pervasive. If there were a person, from one kalpa to another, like this for billions and trillions of kalpas, the number neither increasing nor decreasing. That person's faculties are complete, the six senses are not lacking, wanting to hear the Tathagata's wisdom, they cannot immediately obtain it. How much more so for one who has just aroused the intention for enlightenment, wanting to reach equal wisdom? Doing so only harms oneself, without benefiting the Dharma. One must cultivate great compassion, use skillful wisdom to protect oneself, make firm and fearless vows, and then subdue the mind. Suppose one travels the worlds, wanting to make offerings to all Buddhas, without clinging to the merit created, one will naturally respond to the actions of the sages. The Tathagata possesses the ten powers, is a sage, able to subdue all wrong views, enduringly knowing the truth of no-self, therefore obtaining the honor among people. Understanding that the Dharma abides in non-abiding, not seeing merit or practice, ending birth and no longer receiving rebirth, this is the realm of the hero of the world. Wanting to achieve all the beautiful marks, continuously cultivating the roots of all good, extinguishing thoughts and not arising discriminations, this is called equal wisdom. I observe sentient beings, often lost in time and space, not knowing themselves, therefore often feeling tired and weary, not entering the eternal stillness. Wanting to quickly attain the fruit of the path, adorning the body with all virtues, just think of cutting off the root of the mind, how can doubt arise?'

At that time, the World Honored One, having spoken this verse, suddenly disappeared.

Going above, across countless Buddha lands, to the end of the realm of sentient beings, there is a realm named 'Turning Around' (Hui Zhuan), where the Buddha is named 'Ghosha-tathagata' (音響如來), the Truly Awakened One, the Perfectly Enlightened One

覺，十號具足，在彼大眾而說頌曰：

「虛空無形識，　　不有彼此岸， 　不見有眾生，　　況有游法界？ 　現在求道者，　　游空求于空， 　不凈已識者，　　復求外空為。 　愍念此等人，　　意不解聖慧， 　思惟此慧觀，　　亦獲無常道。 　今受三界身，　　通慧自分別， 　定識無形想，　　種斷為道意。 　人自思惟識，　　四大為窠窟， 　正使在外空，　　不異於四大。 　但今未得慧，　　未了內外情， 　此等可慈愍，　　眾祐不尤責。 　丈夫無等倫，　　行過無想定， 　是謂諸佛法。　　迷惑自計我， 　本無起盡法，　　究竟悉清凈。 　梵行終竟凈，　　不生三世念， 　前說非今說，　　唸唸自變易， 　以此可為證，　　何故生狐疑？ 　我既不自稱，　　權假為凡人， 　思惟此四大，　　識法為何從， 　宣說過去法，　　無形不可見。 　雖有未來識，　　亦未受四大， 　現在為二品，　　今為一一說， 　各各莫懷疑，　　於此平等慧。 　分別過去識，　　死者非今形， 　此識不腐敗，　　為稱過去識。 　設識今現在，　　四大因緣合， 　此識恒不變，　　複稱識現在。 　且復舍現在，　　未來未有生， 　彼識亦非今，　　何由稱三世？ 　識

【現代漢語翻譯】 現代漢語譯本 覺（Buddha-nature），具備十種力量，在那大眾之中宣說偈頌： 『虛空沒有形狀和意識，沒有此岸和彼岸的分別， 看不見有眾生存在，更何況在法界中游歷？ 現在那些尋求真道的人，在虛空中尋求虛空， 已經認識到不凈的人，又向外尋求虛空作為目標。 憐憫這些不理解聖人智慧的人， 如果能思維這種智慧的觀察，也能獲得無常的真道。 現在接受這三界之身，通過智慧來分辨， 堅定地認識到沒有形狀的思想，斷絕煩惱的種子作為求道的意願。 人們自己思惟意識，把四大（earth, water, fire, wind）當作安身之所， 即使身處外在的虛空，也與四大沒有區別。 只是現在還沒有獲得智慧，不瞭解內在和外在的情感， 這些人值得慈悲憐憫，眾佛菩薩不會責怪他們。 大丈夫是無與倫比的，他的行為超越了無想定（state of no perception）， 這就是諸佛的教法。迷惑的人自己執著于『我』， 本來就沒有產生和消滅的法則，一切都是究竟清凈的。 清凈的梵行最終完成，不產生過去、現在、未來的念頭， 以前說的和現在說的不同，每個念頭都在變化， 可以用這個作為證明，為什麼還要產生懷疑呢？ 我既然不自稱是聖人，只是暫時假借為凡人， 思惟這四大，意識法則從何而來？ 宣說過去的法則，沒有形狀，不可見。 即使有未來的意識，也還沒有接受四大， 現在分為兩種情況，現在為你們一一說明， 各自不要懷疑，要對這種平等的智慧有信心。 分別過去的意識，死去的人不是現在的形體， 這種意識不會腐敗，所以稱為過去的意識。 假設意識現在存在，是四大因緣和合而成， 這種意識恒常不變，又稱為現在的意識。 暫且放下現在的意識，未來還沒有產生， 那個意識也不是現在的，怎麼能稱為三世（past, present, future）呢？ 意識……』

【English Translation】 English version The Awakened One (Buddha-nature), possessing the ten powers, spoke in verse to that great assembly: 『Empty space has no form or consciousness, no shore of this side or the other, One does not see sentient beings, let alone wandering in the Dharma realm? Those who now seek the path, seek emptiness in emptiness, Those who have already recognized impurity, again seek external emptiness as their goal. Pity these people who do not understand the wisdom of the saints, If they can contemplate this wisdom, they can also attain the path of impermanence. Now accepting this body of the three realms, discern through wisdom, Firmly recognize the formless thought, severing the seeds of affliction as the intention to seek the path. People contemplate consciousness themselves, taking the four elements (earth, water, fire, wind) as their dwelling, Even if one is in external emptiness, there is no difference from the four elements. It is just that now they have not yet attained wisdom, and do not understand inner and outer emotions, These people are worthy of compassion, and the Buddhas and Bodhisattvas will not blame them. The great man is unparalleled, his actions surpass the state of no perception (Asamjna Samapatti), This is the Dharma of all Buddhas. Deluded people cling to 『self』, Originally there is no law of arising and ceasing, everything is ultimately pure. The pure Brahma-conduct is finally completed, not giving rise to thoughts of the past, present, and future, What was said before is different from what is said now, each thought is changing, This can be used as proof, why should there be doubt? Since I do not call myself a saint, but only temporarily borrow the form of an ordinary person, Contemplate these four elements, where does the law of consciousness come from? Proclaiming the law of the past, without form, invisible. Even if there is future consciousness, it has not yet received the four elements, The present is divided into two situations, now I will explain them to you one by one, Each of you should not doubt, have faith in this equal wisdom. Distinguishing past consciousness, the dead person is not the present form, This consciousness does not decay, therefore it is called past consciousness. Suppose consciousness exists now, it is the union of the four elements, This consciousness is constantly unchanging, and is also called present consciousness. Let go of present consciousness for now, the future has not yet arisen, That consciousness is also not present, how can it be called the three times (past, present, future)? Consciousness...』

性恒自住，　　無去今現在， 　欲求識根本，　　窠窟何所在？ 　如來無等智，　　乃達識本無， 　空性恬然一，　　勿復有疑想。 　欲成等正覺，　　不染想著行， 　悉知無識性，　　故號平等慧。」

爾時，如來說此偈已，忽然不現。

下方去此十一恒沙，剎名無減，佛名普愿如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，在於彼會而說頌曰：

「十方諸佛集，　　平等無有二， 　盡說于空定，　　寂然無有行。 　眾生有常想，　　謂為空有限， 　達本無染污，　　是謂悉歸空。 　不施心縛著，　　以失本願行， 　遂生誹謗業，　　無佛法聖眾。 　如來戒德身，　　清凈無瑕疵， 　已度未度者，　　三世無觀想。 　空識自有名，　　自生自然滅， 　此生非空識，　　識滅亦復然。 　由彼不達本，　　流馳求識相， 　假空名為識，　　空識豈有異？ 　身相猶無形，　　生一復一生， 　但為愚惑人，　　起識有若干。 　眾智成法體，　　相好自嚴身， 　身滅智歸空，　　復可言有識。 　推尋無三世，　　無識無四大， 　乃得游法界，　　知有亦不有。 　諸佛無量智，　　權現無增減， 　以此無識形，　　遍

【現代漢語翻譯】 現代漢語譯本 『自性』（Xing）恒常安住，沒有過去、現在、未來。

如果想要探求『識』（Shi）的根本，它的『窠窟』（Ke Ku，巢穴）在哪裡呢？

『如來』（Rulai，Tathagata）具有無與倫比的智慧，因此能夠徹悟『識』的本性是空無。

『空性』（Kong Xing，Emptiness）是恬靜而唯一的，不要再有任何懷疑和妄想。

想要成就『等正覺』（Deng Zheng Jue，Anuttara-samyak-sambodhi，無上正等正覺），就不要被執著所染污，按照正道修行。

完全了知沒有『識』的自性，所以才被稱為『平等慧』（Ping Deng Hui，Equanimity Wisdom）。』

這時，『如來』說完這首偈頌后，忽然消失不見。

在下方距離此地有十一『恒沙』（Heng Sha，Ganges sands，恒河沙）之遙的地方，有一個『剎』（Cha，Buddha-field，佛土）名為『無減』（Wu Jian），那裡的『佛』（Fo，Buddha）名為『普愿如來』（Pu Yuan Rulai，Universal Vow Tathagata），是『至真』（Zhi Zhen，Perfectly True）、『等正覺』、『明行成為』（Ming Xing Cheng Wei，Perfect in Knowledge and Conduct）、『善逝』（Shan Shi，Well-Gone）、『世間解』（Shi Jian Jie，Knower of the World）、『無上士』（Wu Shang Shi，Unsurpassed One）、『道法御』（Dao Fa Yu，Tamer of Men）、『天人師』（Tian Ren Shi，Teacher of Gods and Men），號為『佛』、『世尊』（Shi Zun，World-Honored One），他在那裡的法會上說了這首偈頌：

『十方諸佛聚集在一起，他們的平等性沒有差別。

他們都宣說了『空定』（Kong Ding，Emptiness Samadhi），寂靜無為，沒有任何造作。

眾生常常有常恒的妄想，認為『空』是有限度的。

通達萬法的本性沒有染污，這就叫做完全迴歸于空。

不要因為佈施而心生束縛和執著，因為這樣會失去原本的願行。

於是就產生了誹謗的惡業，誹謗佛、法、聖眾。

『如來』的戒德之身，清凈無瑕疵。

已經度化和尚未度化的人，對於過去、現在、未來三世，都沒有任何觀想。

『空』和『識』各自有其名稱，各自生起，自然消滅。

此生不是『空』，『識』的消滅也是這樣。

由於他們不通達萬法的根本，奔波追逐，尋求『識』的表相。

把虛假的『空』稱為『識』，『空』和『識』難道有什麼區別嗎？

身體的表相尚且沒有固定的形狀，一生又一生。

只是因為愚昧迷惑的人，才認為『識』有種種差別。

眾多的智慧成就了『法體』（Fa Ti，Dharma Body），殊勝的相好自然莊嚴其身。

身體滅亡后，智慧迴歸于空，難道還可以說有『識』存在嗎？

推究尋覓，沒有過去、現在、未來三世，沒有『識』，也沒有『四大』（Si Da，Four Great Elements，四大元素）。

這樣才能遊歷于『法界』（Fa Jie，Dharma Realm），了知『有』和『非有』的真諦。

諸佛具有無量的智慧，權巧示現，沒有增減。

憑藉這沒有『識』的形體，遍佈一切處。』

【English Translation】 English version 『The nature』 (Xing) constantly abides by itself, without past, present, or future. If you want to seek the root of 『consciousness』 (Shi), where is its 『nest』 (Ke Ku, literally, nest and cave)? 『The Tathagata』 (Rulai), with unparalleled wisdom, thus realizes that the nature of 『consciousness』 is fundamentally empty. 『Emptiness』 (Kong Xing) is tranquil and unique; do not have any more doubts or delusions. If you want to achieve 『Anuttara-samyak-sambodhi』 (Deng Zheng Jue), do not be tainted by attachments, and practice according to the right path. Completely knowing that there is no self-nature of 『consciousness,』 therefore it is called 『Equanimity Wisdom』 (Ping Deng Hui).』 At that time, after the 『Tathagata』 finished reciting this verse, he suddenly disappeared. Below, at a distance of eleven 『Ganges sands』 (Heng Sha) from here, there is a 『Buddha-field』 (Cha) named 『Without Decrease』 (Wu Jian), where the 『Buddha』 (Fo) is named 『Universal Vow Tathagata』 (Pu Yuan Rulai), who is 『Perfectly True』 (Zhi Zhen), 『Anuttara-samyak-sambodhi,』 『Perfect in Knowledge and Conduct』 (Ming Xing Cheng Wei), 『Well-Gone』 (Shan Shi), 『Knower of the World』 (Shi Jian Jie), 『Unsurpassed One』 (Wu Shang Shi), 『Tamer of Men』 (Dao Fa Yu), 『Teacher of Gods and Men』 (Tian Ren Shi), known as 『Buddha,』 『World-Honored One』 (Shi Zun). He spoke this verse at that assembly: 『The Buddhas of the ten directions gather together; their equality has no difference. They all proclaim the 『Emptiness Samadhi』 (Kong Ding), tranquil and without action, without any fabrication. Sentient beings often have the delusion of permanence, thinking that 『emptiness』 is limited. Understanding that the nature of all dharmas is without defilement is called completely returning to emptiness. Do not be bound and attached by giving, because this will lose the original vows and practices. Thus, the evil karma of slander arises, slandering the Buddha, Dharma, and Sangha. The 『Tathagata』s』 body of precepts and virtue is pure and without flaw. Those who have been liberated and those who have not yet been liberated have no contemplation of the past, present, and future three times. 『Emptiness』 and 『consciousness』 each have their own names, arising and ceasing naturally. This arising is not 『emptiness,』 and the cessation of 『consciousness』 is also the same. Because they do not understand the root of all dharmas, they run around seeking the appearance of 『consciousness.』 Calling the false 『emptiness』 as 『consciousness,』 is there any difference between 『emptiness』 and 『consciousness』? Even the appearance of the body has no fixed form, one life after another. It is only because of ignorant and deluded people that they think 『consciousness』 has various differences. The multitude of wisdoms accomplishes the 『Dharma Body』 (Fa Ti), and the excellent marks naturally adorn the body. After the body perishes, wisdom returns to emptiness; can it still be said that 『consciousness』 exists? Investigating and seeking, there are no past, present, and future three times, no 『consciousness,』 and no 『Four Great Elements』 (Si Da). Only in this way can one travel in the 『Dharma Realm』 (Fa Jie) and know the truth of 『existence』 and 『non-existence.』 The Buddhas have immeasurable wisdom, skillfully manifesting without increase or decrease. Relying on this form without 『consciousness,』 pervading everywhere.』

游諸佛剎。 　此疑久已有，　　非汝我亦爾， 　通慧普悉照，　　爾乃應佛識。」

爾時，如來說此偈已，忽然不現。即時，在會十一那術諸眾生，悉得平等空慧之觀。復有無量眾生天龍鬼神，聞說此法，皆發無上正真道意。◎

菩薩瓔珞經◎諸佛勸助品第七

爾時，世尊自升無畏座，放舌相光明，普照三千大千世界，及照十方無央數恒沙諸佛國土，及十方恒沙地獄、畜生、餓鬼，乃至十方虛空眾生悉見光明。

爾時，世尊放無央數億百千光明，彼彼眾生自相謂言：「從久遠以來，未曾見此微妙光明，亦非星辰、日月、天子有此光明。甚奇！甚特！未曾所聞，未曾所見。」爾時，十方諸國眾生各生此念：「將不有佛出現於世？」

爾時，世尊即知十方眾生心中所念，現諸光明皆有化佛，一一化佛，皆有無央數眾，前後圍繞而為說法。所謂說法者，無形相法，無言教法，無生、無老、無病死法。有後聞此音，諸不睹光見形色者，皆聞如來說法音響，空慧法慧說無著心。

爾時，世尊告諸來會四部眾曰：「汝等頗見此舌相光明不思議法，普至十方無央數恒沙剎土，悉照無量眾生之類，及諸化佛而說法言，汝等眾生為見不乎？」

時，諸神通菩薩大士皆白佛言：「唯然，世

【現代漢語翻譯】 現代漢語譯本 遊歷于各個佛國凈土。 這個疑問由來已久，並非只有你我才有， 通達的智慧普遍照耀一切，你才能真正認識佛的智慧。' 當時，如來說完這偈語后，忽然消失不見。即刻，在法會上的十一那術（Na-shu，數量單位）的眾生，都獲得了平等空慧的觀照。又有無數的天龍鬼神，聽聞此法，都發起了無上正真道意（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。 菩薩瓔珞經◎諸佛勸助品第七 當時，世尊親自升上無畏座，放出舌相光明，普遍照耀三千大千世界，以及照耀十方無數恒河沙數的諸佛國土，以及十方恒河沙數的地獄、畜生、餓鬼，乃至十方虛空中的眾生都看見了光明。 當時，世尊放出無數億百千光明，各地的眾生各自互相說道：'從久遠以來，從未曾見過如此微妙的光明，也不是星辰、日月、天子所能擁有的光明。真是奇異！真是特別！從未曾聽說過，從未曾見到過。' 當時，十方各國的眾生各自生起這樣的念頭：'莫非是有佛出現在世間？' 當時，世尊立刻知道十方眾生心中所想，顯現出的各種光明中都有化佛，每一個化佛，都有無數的聽眾，前後圍繞著他們說法。所說的法是，無形相法，無言教法，無生、無老、無病死的法。之後聽到這些聲音，那些沒有看到光明和形色的人，都聽到了如來說法的聲音，空慧法慧宣說無著心（non-attachment）。 當時，世尊告訴前來參加法會的四部眾說：'你們是否看見這舌相光明不可思議的法，普遍到達十方無數恒河沙數的剎土，普遍照耀無量眾生，以及諸化佛在說法，你們這些眾生看見了嗎？' 當時，各位神通菩薩大士都對佛說：'是的，世尊。'

【English Translation】 English version Wandering through all Buddha-lands. 'This doubt has long existed, Not just for you or me; Penetrating wisdom universally illuminates all, Then you shall recognize the Buddha's knowledge.' At that time, after the Thus Come One spoke this verse, He suddenly disappeared. Immediately, the eleven Na-shu (a unit of measurement) of beings present at the assembly all attained the contemplation of equal emptiness wisdom. Moreover, countless beings, including gods, dragons, and spirits, upon hearing this Dharma, all generated the intention for Anuttara-samyak-sambodhi (unsurpassed, right, and perfect enlightenment). The Bodhisattva Garland Sutra◎Chapter Seven: Buddhas' Encouragement and Assistance At that time, the World Honored One personally ascended the Fearless Seat, emitted light from His tongue, universally illuminating the three thousand great thousand worlds, as well as the countless Ganges-sand-number of Buddha-lands in the ten directions, and the Ganges-sand-number of hells, animals, and hungry ghosts in the ten directions, even all beings in the empty space of the ten directions saw the light. At that time, the World Honored One emitted countless hundreds of thousands of millions of rays of light, and beings in various places said to each other: 'Since a long time ago, we have never seen such subtle light, nor do the stars, sun, moon, or gods have this light. How wondrous! How extraordinary! Never heard of, never seen before!' At that time, beings in countries in the ten directions each had this thought: 'Could it be that a Buddha has appeared in the world?' At that time, the World Honored One immediately knew what the beings in the ten directions were thinking, and in all the various lights appeared transformation Buddhas, each transformation Buddha having countless assemblies, surrounding them and expounding the Dharma. What was expounded was the Dharma without form, the Dharma without verbal instruction, the Dharma without birth, old age, sickness, or death. Those who later heard these sounds, those who did not see the light or forms, all heard the sound of the Thus Come One expounding the Dharma, the wisdom of emptiness and the wisdom of Dharma expounding the mind of non-attachment. At that time, the World Honored One said to the four assemblies who had come to the gathering: 'Have you seen this inconceivable Dharma of the tongue-light, universally reaching countless Ganges-sand-number of lands in the ten directions, universally illuminating immeasurable kinds of beings, and the transformation Buddhas expounding the Dharma, have you beings seen this or not?' At that time, all the great Bodhisattvas with spiritual powers said to the Buddha: 'Yes, World Honored One.'

尊！我等悉見。」

諸在凡夫著欲眾生，復自陳說前白佛言：「我等，世尊！雖見光明，不知此光是何瑞應？」

爾時，世尊知彼眾生心中所念，欲去狐疑不著妄想，便告軟首菩薩摩訶薩曰：「如來、至真、成無上等正覺，身黃金色圓光七尺，聲如羯毗鳥柔軟無瑕，眾相嚴身，皆由過去無央數劫，積福行善眾德具足。不犯口過，所說言教無有增減，故使如來、至真、等正覺，今得十四舌相報法：一者、言聲至誠無欺；二者、所說聞輒信解；三者、口行不失根門；四者、知時說法無闕；五者、自樂演布禁戒；六者、名句次第相應；七者、大慈加被不捨施心；八者、睹佛形像不懷疑滯；九者、得佛神通而自遊戲；十者、已入法界不捨佛慧；十一者、獲無量慧無盡之藏；十二者、佛意無形皆悉得入；十三者、權慧無礙不見有度；十四者、住誠諦慧人皆篤信；是謂十四舌相之報。若有善男子、善女人，得此十四舌相報者，便能放此無量光明，照諸十方諸佛剎土，皆由曩昔言無欺詐。」

佛復告軟首：「若有善男子、善女人，執持諷誦此深法者，便獲身相十無厭報。云何為十？如來、至真、等正覺升于無畏座，先以平等觀攝意寂默，內自思惟：『吾今在眾為人中雄，今坐此座大有所濟。』復自思惟：『眾生之

【現代漢語翻譯】 現代漢語譯本：『世尊！我們都看見了。』

那些還在凡夫階段、執著于慾望的眾生，再次陳述並稟告佛陀說：『世尊！我們雖然看見了光明，但不知道這光是什麼樣的瑞相？』

這時，世尊知道這些眾生心中的想法，想要去除他們的疑惑，不讓他們執著于虛妄的念頭，便告訴軟首菩薩摩訶薩（Soft-headed Bodhisattva Mahāsattva）說：『如來（Tathāgata）、至真（Satya）、成就無上等正覺（Anuttarā-samyak-saṃbodhi），身色金黃，圓光七尺，聲音像羯毗鳥（Kalaviṅka）一樣柔軟沒有瑕疵，各種殊勝的相好莊嚴其身，這都是由於過去無數劫以來，積累福德，行持善事，各種功德具足。不犯口業，所說的言教沒有增減，所以使得如來（Tathāgata）、至真（Satya）、等正覺（Samyak-saṃbuddha），今生得到十四種舌相的果報：一是言語至誠，沒有欺騙；二是所說的話，聽聞后就能相信理解；三是口業行為不失去根本；四是知道時機說法，沒有缺失；五是自己樂於宣揚禁戒；六是名句次第相應；七是大慈悲加持，不捨棄佈施之心；八是見到佛的形像，不懷疑滯留；九是得到佛的神通，而能自在遊戲；十是已經進入法界，不捨棄佛的智慧；十一是獲得無量智慧，無盡的寶藏；十二是佛的意念無形，都能進入；十三是權巧智慧沒有障礙，不見有可度化的；十四是安住于誠實智慧，人們都篤信。這就是十四種舌相的果報。如果有善男子、善女人，得到這十四種舌相的果報，便能放出這無量的光明，照耀十方諸佛的剎土，這都是由於過去世言語沒有欺詐。』

佛陀又告訴軟首菩薩（Soft-headed Bodhisattva）說：『如果有善男子、善女人，執持諷誦這部甚深佛法，便能獲得身相十種沒有厭倦的果報。什麼是十種呢？如來（Tathāgata）、至真（Satya）、等正覺（Samyak-saṃbuddha）升到無畏的座位上，先用平等觀來攝持意念，寂靜無聲，內心自我思惟：『我現在在大眾之中，是人中的雄獅，現在坐在這個座位上，能大大地利益眾生。』又自我思惟：『眾生之』

【English Translation】 English version: 『Venerable One! We have all seen it.』

Those ordinary beings still attached to desires, further stated and reported to the Buddha: 『Venerable One! Although we have seen the light, we do not know what kind of auspicious sign this light is?』

At that time, the World Honored One, knowing the thoughts in the minds of these beings, wishing to remove their doubts and prevent them from clinging to false notions, then said to the Soft-headed Bodhisattva Mahāsattva: 『The Tathāgata (Thus Come One), Satya (Truth), who has attained Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), has a golden body with a seven-foot halo, and a voice as soft and flawless as the Kalaviṅka bird. Various excellent marks adorn his body, all due to accumulating blessings, practicing good deeds, and possessing all kinds of merits over countless kalpas in the past. He does not commit offenses of speech, and his teachings are without addition or subtraction. Therefore, the Tathāgata (Thus Come One), Satya (Truth), Samyak-saṃbuddha (Perfectly Enlightened One), now obtains the karmic reward of fourteen tongue characteristics: first, speech is sincere and without deception; second, what is said is believed and understood upon hearing; third, the actions of the mouth do not lose their root; fourth, he knows the right time to speak the Dharma without omission; fifth, he delights in proclaiming the precepts; sixth, the names and phrases correspond in order; seventh, great compassion is bestowed without abandoning the mind of giving; eighth, upon seeing the Buddha's image, there is no doubt or hesitation; ninth, having obtained the Buddha's supernatural powers, he can play freely; tenth, having entered the Dharma realm, he does not abandon the Buddha's wisdom; eleventh, he obtains immeasurable wisdom, an inexhaustible treasure; twelfth, he can enter all the formless intentions of the Buddha; thirteenth, skillful wisdom is unobstructed, and he does not see anyone who can be saved; fourteenth, abiding in sincere wisdom, people have unwavering faith. These are the karmic rewards of the fourteen tongue characteristics. If there are good men or good women who obtain these fourteen tongue characteristics, they will be able to emit this immeasurable light, illuminating the Buddha lands in all ten directions, all due to speech without deception in the past.』

The Buddha further told the Soft-headed Bodhisattva: 『If there are good men or good women who uphold and recite this profound Dharma, they will obtain the karmic reward of ten inexhaustible bodily characteristics. What are the ten? The Tathāgata (Thus Come One), Satya (Truth), Samyak-saṃbuddha (Perfectly Enlightened One) ascends to the fearless seat, first using equalizing contemplation to gather his mind, silent and still, inwardly contemplating: 『I am now among the assembly, a lion among men, and sitting in this seat now will greatly benefit beings.』 Again, he contemplates: 『The beings of』

類不可思議，或在信地欲退轉者，或在初地乃至六地欲退轉者，宜且別置不在聖例。或復眾生淫怒癡心縛著偏多，此亦別之不在聖例。或有眾生，意崇豪貴不造德本，此亦舍置不在聖例。或有眾生，無明心盛起憍慢行，此亦舍置不在聖例。或有眾生，心解幻法觀見如來此幻非佛，此亦舍置不在聖例。

「『或有眾生得世俗通，觀佛神德與己無異，此亦舍置不在聖例。或有眾生體性強記，不信如來總持之行，此亦舍置不在聖例。或有眾生施心偏多，聞如來施與我何異？此亦舍置不在聖例。或有眾生純有戒心，聞如來戒與我何異？此亦舍置不在聖例。或有眾生心恒慈忍，今世尊忍與我何異？此亦舍置不在聖例。或有眾生所為精進，世尊精進與我何異？此亦舍置不在聖例。或有眾生心樂禪行，世尊行禪與我何異？此亦舍置不在聖例。或有眾生得世辯才，世尊說慧與我何異？此亦舍置不在聖例。

「『或有眾生偏有慈心，如來說慈與我何異？此亦舍置不在聖例。或有眾生悲意不斷，如來行悲與我何異？此亦舍置不在聖例。或有眾生恒懷歡喜，如來歡喜與我何異？此亦舍置不在聖例。或有眾生心恒放舍，如來放舍與我何異？此亦舍置不在聖例。

「『或有眾生心恒念空，如來行空與我何異？此亦舍置不在聖例

【現代漢語翻譯】 現代漢語譯本： 『對於那些根性不可思議的人，或者在信位上想要退轉的人，或者在初地（Bhumis，菩薩修行的十個階段的第一個階段）乃至六地想要退轉的人，應該把他們放在一邊，不作為聖例。或者有些眾生，淫慾、嗔怒、愚癡的心結縛特別多，這些人也應該放在一邊，不作為聖例。或者有些眾生，一心崇尚榮華富貴而不修造功德善本，這些人也應該捨棄，不作為聖例。或者有些眾生，無明之心熾盛，生起驕慢的行為，這些人也應該捨棄，不作為聖例。或者有些眾生，理解幻法的道理，觀看到如來這種幻化並非真正的佛，這些人也應該捨棄，不作為聖例。 『或者有些眾生得到世俗的神通，觀察佛的神德與自己沒有什麼不同，這些人也應該捨棄，不作為聖例。或者有些眾生天生記憶力很強，不相信如來的總持（Dharani，以簡短的語句總攝佛法的修行方法）之行，這些人也應該捨棄，不作為聖例。或者有些眾生布施的心特別多，聽到如來的佈施就想：『這和我有什麼不同呢？』這些人也應該捨棄，不作為聖例。或者有些眾生只有持戒的心，聽到如來的戒律就想：『這和我有什麼不同呢？』這些人也應該捨棄，不作為聖例。或者有些眾生內心總是慈悲忍讓，心想：『現在世尊的忍辱和我有什麼不同呢？』這些人也應該捨棄，不作為聖例。或者有些眾生所作所為都很精進，心想：『世尊的精進和我有什麼不同呢？』這些人也應該捨棄，不作為聖例。或者有些眾生喜歡禪定的修行，心想：『世尊的禪定修行和我有什麼不同呢？』這些人也應該捨棄，不作為聖例。或者有些眾生得到世間的辯才，心想：『世尊所說的智慧和我有什麼不同呢？』這些人也應該捨棄，不作為聖例。 『或者有些眾生特別有慈悲心，心想：『如來說的慈悲和我有什麼不同呢？』這些人也應該捨棄，不作為聖例。或者有些眾生悲憫之心不斷，心想：『如來所行的悲憫和我有什麼不同呢？』這些人也應該捨棄，不作為聖例。或者有些眾生總是心懷歡喜，心想：『如來的歡喜和我有什麼不同呢？』這些人也應該捨棄，不作為聖例。或者有些眾生內心總是放下一切，心想：『如來的放下和我有什麼不同呢？』這些人也應該捨棄，不作為聖例。 『或者有些眾生內心總是想著空性（Emptiness），心想：『如來所行的空性和我有什麼不同呢？』這些人也應該捨棄，不作為聖例。

【English Translation】 English version: 『Those whose roots are inconceivable, or those who wish to regress from the stage of faith, or those who wish to regress from the first Bhumi (Bhumis, the first of the ten stages of a Bodhisattva's practice) up to the sixth Bhumi, should be set aside and not taken as holy examples. Or those sentient beings who are particularly bound by lust, anger, and delusion, these should also be set aside and not taken as holy examples. Or those sentient beings who only admire wealth and nobility and do not cultivate the roots of virtue, these should also be abandoned and not taken as holy examples. Or those sentient beings whose ignorance is strong and who engage in arrogant behavior, these should also be abandoned and not taken as holy examples. Or those sentient beings who understand the principle of illusion and see that this illusion of the Tathagata (another name for Buddha) is not the real Buddha, these should also be abandoned and not taken as holy examples. 『Or those sentient beings who have attained worldly supernatural powers and observe that the divine virtues of the Buddha are no different from their own, these should also be abandoned and not taken as holy examples. Or those sentient beings who have strong memories by nature and do not believe in the practice of the Tathagata's Dharani (Dharani, a method of practice that summarizes the Buddha's teachings in short phrases), these should also be abandoned and not taken as holy examples. Or those sentient beings who have a particular inclination towards generosity and, upon hearing of the Tathagata's generosity, think, 『How is this different from my own?』 these should also be abandoned and not taken as holy examples. Or those sentient beings who only have the mind to uphold precepts and, upon hearing of the Tathagata's precepts, think, 『How is this different from my own?』 these should also be abandoned and not taken as holy examples. Or those sentient beings whose hearts are always filled with compassion and forbearance, thinking, 『How is the World Honored One's forbearance different from my own?』 these should also be abandoned and not taken as holy examples. Or those sentient beings whose actions are always diligent, thinking, 『How is the Tathagata's diligence different from my own?』 these should also be abandoned and not taken as holy examples. Or those sentient beings who enjoy the practice of meditation, thinking, 『How is the Tathagata's practice of meditation different from my own?』 these should also be abandoned and not taken as holy examples. Or those sentient beings who have attained worldly eloquence, thinking, 『How is the Tathagata's wisdom in speaking different from my own?』 these should also be abandoned and not taken as holy examples. 『Or those sentient beings who are particularly compassionate, thinking, 『How is the Tathagata's compassion different from my own?』 these should also be abandoned and not taken as holy examples. Or those sentient beings whose minds are constantly filled with sorrow, thinking, 『How is the Tathagata's practice of sorrow different from my own?』 these should also be abandoned and not taken as holy examples. Or those sentient beings who are always filled with joy, thinking, 『How is the Tathagata's joy different from my own?』 these should also be abandoned and not taken as holy examples. Or those sentient beings whose minds are always relinquishing, thinking, 『How is the Tathagata's relinquishment different from my own?』 these should also be abandoned and not taken as holy examples. 『Or those sentient beings whose minds are always contemplating emptiness (Emptiness), thinking, 『How is the Tathagata's practice of emptiness different from my own?』 these should also be abandoned and not taken as holy examples.

。或有眾生心不摸貿，如來無愿與我何異？此亦舍置不在聖例。或有眾生不生想著，如來無想與我何異？此亦舍置不在此例。』」

爾時，世尊告軟首菩薩：「眾生所處志趣不同，一切十方諸佛世界，欲界色界無色界，眾生心念各異不同。或有欲界眾生，娛樂五欲不捨五陰，此亦舍置不在聖例。或有眾生，計色存懷內不著欲，此亦舍置不在聖例。或有眾生愿樂無色，此亦舍置不在聖例。」

佛告軟首菩薩曰：「眾生之類心識不同，所行各異。所以然者，皆由顛倒卒不可寤。如我今日觀眾生類，知心所趣愿求何道，至十方界無數剎土，一一了知而不錯謬。猶如士夫有目之者，躬自手執明月神珠，審然不惑無他余想。我今亦爾，分別眾生神識本行之所趣也。或有眾生，意一念頃一行二行，此亦舍置不在聖例。或有眾生，一念之中具足眾行，行亦無記，此亦舍置不在聖例。或有眾生，有戒無施、有施無戒，此亦舍置不在聖例。或有眾生，具足六行、不具六行，此亦舍置不在聖例。過去恒沙無數如來、至真、等正覺，先具三品后乃說法。正使將來，恒沙諸佛如來欲說法者，亦當具此三品妙行。云何為三？一者、觀眾生唸唸念不同；二者、諸佛莊嚴無畏道場，非聲聞緣覺能建此場；三者、本未聞法如來與說悉歸空慧

【現代漢語翻譯】 現代漢語譯本：『或者有眾生心不誠實，如來沒有願望與我和他有什麼區別？這也應該捨棄，不作為聖例。或者有眾生不產生任何想法，如來沒有想法與我和他有什麼區別？這也應該捨棄，不在此例中。』

當時，世尊告訴軟首菩薩：『眾生所處的志向和興趣不同，一切十方諸佛世界，欲界中沒有（無），眾生的心念各自不同。或者有欲界眾生，享受五欲而不捨棄五陰，這也應該捨棄，不作為聖例。或者有眾生，執著於色，心中不執著于慾望，這也應該捨棄，不作為聖例。或者有眾生願意追求無色界，這也應該捨棄，不作為聖例。』

佛告訴軟首菩薩說：『眾生的心識不同，所做的事情也各不相同。之所以這樣，都是因為顛倒，無法醒悟。就像我今天觀察眾生，知道他們的心所向往，願望追求什麼道，到達十方世界無數的剎土（b剎土，佛國），一一瞭解而沒有錯誤。就像有眼睛的人，親自用手拿著明月神珠，審視清楚而沒有疑惑，沒有其他的想法。我現在也是這樣，分別眾生的神識和本來的行為所趨向的地方。或者有眾生，一個念頭中只有一行或兩行，這也應該捨棄，不作為聖例。或者有眾生，一個念頭中具足眾多的行為，行為也沒有記號，這也應該捨棄，不作為聖例。或者有眾生，有戒律而沒有佈施，有佈施而沒有戒律，這也應該捨棄，不作為聖例。或者有眾生，具足六行，不具足六行，這也應該捨棄，不作為聖例。過去的恒河沙數一樣多的如來（Tathagata），至真（Satya），等正覺（Samyaksambuddha），先具備這三種品德，然後才說法。即使將來，恒河沙數一樣多的諸佛如來想要說法，也應當具備這三種妙行。什麼是三種呢？一是觀察眾生唸唸唸的不同；二是諸佛莊嚴無畏的道場，不是聲聞（Śrāvaka）緣覺（Pratyekabuddha）能夠建立的；三是對於本來沒有聽過佛法的人，如來為他們說法，全部歸於空慧。』

【English Translation】 English version: 『Or there are sentient beings whose minds are not sincere. What difference is there between the Tathagata (如來) without wishes and me? This should also be discarded and not taken as a holy example. Or there are sentient beings who do not generate any thoughts. What difference is there between the Tathagata (如來) without thoughts and me? This should also be discarded and not included in this example.』

At that time, the World Honored One (世尊) told Soft Head Bodhisattva (軟首菩薩): 『The aspirations and interests of sentient beings differ. In all the Buddha worlds of the ten directions, there is no (無) in the desire realm. The thoughts of sentient beings are different from each other. Or there are sentient beings in the desire realm who enjoy the five desires and do not abandon the five aggregates (五陰). This should also be discarded and not taken as a holy example. Or there are sentient beings who cling to form but do not cling to desire in their hearts. This should also be discarded and not taken as a holy example. Or there are sentient beings who wish to pursue the formless realm. This should also be discarded and not taken as a holy example.』

The Buddha (佛) told Soft Head Bodhisattva (軟首菩薩): 『The minds and consciousnesses of sentient beings are different, and their actions are also different. The reason for this is that they are all deluded and cannot awaken. Just as I observe sentient beings today, knowing where their hearts are directed and what path they wish to pursue, reaching countless lands (剎土, Buddha-lands) in the ten directions, understanding each one without error. It is like a person with eyes who personally holds a bright moon divine pearl in their hand, examining it clearly without doubt or other thoughts. I am also like that now, distinguishing the direction of sentient beings' consciousness and original actions. Or there are sentient beings who have only one or two actions in a single thought. This should also be discarded and not taken as a holy example. Or there are sentient beings who have many actions in a single thought, and the actions are unmarked. This should also be discarded and not taken as a holy example. Or there are sentient beings who have precepts but no giving, or giving but no precepts. This should also be discarded and not taken as a holy example. Or there are sentient beings who have the six practices or do not have the six practices. This should also be discarded and not taken as a holy example. The Tathagatas (如來), Satyas (至真), and Samyaksambuddhas (等正覺) of the past, as numerous as the sands of the Ganges, first possessed these three qualities and then preached the Dharma. Even in the future, if the Buddhas (如來) as numerous as the sands of the Ganges wish to preach the Dharma, they should also possess these three wonderful practices. What are the three? First, observing the differences in the thoughts of sentient beings; second, the Buddhas' adorned and fearless Bodhimanda (道場), which cannot be established by Śrāvakas (聲聞) and Pratyekabuddhas (緣覺); third, for those who have not heard the Dharma, the Tathagata (如來) preaches to them, and all return to the wisdom of emptiness.』

；是謂如來三品妙行，當說法時悉無缺減。」

爾時，軟首菩薩白佛言：「世尊！云何如來三品妙行所建不同？」

爾時，世尊報曰：「如是如是，如汝所言，今當爲汝一一演說，何謂菩薩三品妙行。如來至真初入定意眾相三昧，普為眾生一會說法，如此等無央數眾，心同一識所念亦同，聞說苦義非余法典，此則得入在如來例。又復，族姓子！過去當來今現在佛，知彼眾生心中所念，先從等覺乃成無上正法，然說有法不離想著，此亦不應在聖賢例。

「又復，如來、至真、等正覺，先攝十意無亂想行，然後乃演深妙法藏，使眾生類所聞言教尋得解了。云何為十？如來欲說法時，一向無礙悉觀眾生，為應何法而得度脫？有復眾生意有深淺，以何方便而得拔濟？或復說法一行無二，今此眾生為應此法不耶？觀無量空識心所念，為從何法？然後得解奮迅三昧，行無點污，一念之頃諸法悉具，悉觀法界無始無終，行諸佛事亦無掛礙，以無量慧普潤一切。眾會已定，以神足力照彼心意，皆識本緣而為說法，乃在聖例。

「複次，軟首！如來、至真、等正覺升無畏座，復當具足十無盡法。云何為十？諸佛法藏不可思議，佛身無量法亦無量。如來、至真、等正覺，復有無盡無形法海，施為佛事，復有無盡非

{ "translations": [ '這被稱為如來的三種微妙之行，在說法時完全沒有缺失或減少。', '', '當時，軟首菩薩（柔軟之首菩薩）稟告佛說：「世尊！如來的三種微妙之行所建立的功德有何不同？」', '', '當時，世尊回答說：「是的，是的，正如你所說的那樣，現在我將為你一一演說，什麼是菩薩的三種微妙之行。如來至真（達到真理的人）最初進入定意眾相三昧（專注各種現象的禪定），普遍為眾生舉行法會說法，像這樣無數的聽眾，心意相同，所念也相同，聽聞宣說苦的真義，而不是其他的法典，這樣就能進入如來的行列。而且，善男子！過去、未來、現在諸佛，知道那些眾生心中所想，先從等覺（接近覺悟的階段）達到無上正法（最高的正法），然而所說的法沒有離開執著，這也不應該在聖賢的行列。', '', '「而且，如來、至真、等正覺（完全覺悟的人），先攝取十種意念，沒有混亂的思緒，然後才演說深奧微妙的法藏，使眾生聽聞的言教立刻就能理解。什麼是十種意念？如來想要說法時，一向沒有障礙，完全觀察眾生，應該用什麼法才能得到解脫？有些眾生的意念有深有淺，用什麼方便才能救拔他們？或者說法只有一種，沒有第二種，現在這些眾生是否應該聽聞這種法？觀察無量空識（無邊無際的空性意識）心中所念，應該從什麼法才能得到解脫奮迅三昧（迅速覺悟的禪定），行為沒有污點，一念之間諸法都具備，完全觀察法界沒有開始也沒有終結，行諸佛的事業也沒有任何障礙，用無量的智慧普遍滋潤一切。眾會已經確定，用神足力（神通的力量）照亮他們的心意，都認識到根本的因緣而為他們說法，才能在聖賢的行列。', '', '「再者，軟首！如來、至真、等正覺登上無畏座（無所畏懼的寶座），還要具足十種無盡之法。什麼是十種？諸佛的法藏不可思議，佛身無量，法也無量。如來、至真、等正覺，還有無盡無形的法海，施行佛事，還有無盡非' ], "english_translations": [ 'This is called the Tathagata\'s (如來) three kinds of wonderful conduct, and there is no lack or reduction when preaching the Dharma.', '', 'At that time, Ruanshou Bodhisattva (軟首菩薩, Soft-Headed Bodhisattva) said to the Buddha: \'World Honored One! How are the merits established by the Tathagata\'s (如來) three kinds of wonderful conduct different?\'', '', 'At that time, the World Honored One replied: \'Yes, yes, as you said, now I will explain to you one by one what are the three kinds of wonderful conduct of a Bodhisattva. When the Tathagata (如來), the Truthful One, first enters the Samadhi (三昧, meditative state) of the multitude of appearances of fixed intention, he universally holds a Dharma assembly to preach the Dharma for all sentient beings. Like this countless audience, their minds are the same, and their thoughts are also the same. They hear the true meaning of suffering, not other Dharma scriptures. This allows them to enter the ranks of the Tathagata (如來). Moreover, good son! The Buddhas of the past, future, and present know what those sentient beings think in their hearts. They first attain Equal Enlightenment (等覺, a stage close to enlightenment) and then attain the Supreme Righteous Dharma (無上正法, the highest righteous Dharma). However, the Dharma they speak does not depart from attachment, and this should not be in the ranks of sages.', '', '\'Moreover, the Tathagata (如來), the Truthful One, the Perfectly Enlightened One, first gathers ten intentions without confused thoughts, and then expounds the profound and wonderful Dharma treasury, so that sentient beings can immediately understand the teachings they hear. What are the ten intentions? When the Tathagata (如來) wants to preach the Dharma, he is always unobstructed and fully observes sentient beings. What Dharma should be used to liberate them? Some sentient beings have deep or shallow intentions. What expedient means should be used to save them? Or there is only one Dharma, not a second. Should these sentient beings hear this Dharma now? Observe the thoughts in the minds of the immeasurable empty consciousness (無量空識, boundless empty consciousness). From what Dharma can they attain liberation? The Swift Samadhi (奮迅三昧, swift enlightenment Samadhi), conduct without defilement, all Dharmas are complete in an instant, fully observe the Dharma realm without beginning or end, perform the deeds of all Buddhas without any obstacles, and universally nourish everything with immeasurable wisdom. The assembly has been determined, and with the power of supernatural feet (神足力, the power of supernatural abilities), illuminate their minds, recognize the fundamental causes and conditions, and preach the Dharma for them, so that they can be in the ranks of sages.', '', '\'Furthermore, Ruanshou (軟首)! The Tathagata (如來), the Truthful One, the Perfectly Enlightened One ascends the Fearless Throne (無畏座, fearless throne) and must also be complete with the ten inexhaustible Dharmas. What are the ten? The Dharma treasury of all Buddhas is inconceivable, the Buddha\'s body is immeasurable, and the Dharma is also immeasurable. The Tathagata (如來), the Truthful One, the Perfectly Enlightened One, also has an inexhaustible and formless Dharma sea, performs the deeds of the Buddha, and also has an inexhaustible non-' ] }

眼識所攝，普觀十方有形無形識。如來、至真、等正覺，善權方便拯濟眾生，不捨本願，普立一切修十善行。

「複次，如來、至真、等正覺，內常一意外現說法，不以一定應寂然法，不以說法外現有亂。

「複次，如來、至真、等正覺，當說法時降甘露法雨，有情無情有識無識，普使周遍皆蒙潤澤。

「複次，如來、至真、等正覺，居家成就色相殊特，正使大眾處在高者伏心自卑，不自稱說我姓豪貴，卑者不說如來本從出族姓。

「複次，如來、至真、等正覺，以宿命智識前生，無極不可計量，難度眾生生在五趣，本造此緣，今復報緣因緣得寤。

「複次，如來、至真、等正覺，發大弘誓四等之心，能使十方有形眾生，一日成佛眾相具足，如實如願皆成佛道。

「複次，如來、至真、等正覺，建意牢固不捨本心，復使無量諸佛世界，普共一日盡取滅度，如其所念亦不違錯，是謂十無盡如來法要。升無畏座具此法要，宣暢如來無窮盡法，亦非羅漢辟支佛所能宣傳。」

爾時，世尊告軟首菩薩曰：「云何？族姓子！若有善男子、善女人，習行空無相愿，皆立信地修菩薩行，其福寧為多不？」

軟首菩薩白佛言：「甚多甚多。世尊！不可稱量，無以為喻。」

佛

【現代漢語翻譯】 現代漢語譯本 眼識所攝，普遍觀察十方世界有形和無形的意識。如來（Tathagata，佛的稱號之一）、至真（the ultimate truth）、等正覺（perfectly enlightened），善用權巧方便來拯救濟助眾生，不捨棄最初的誓願，普遍地使一切眾生都能修行十善行。

『再者，如來（Tathagata）、至真（the ultimate truth）、等正覺（perfectly enlightened），內心常處於統一的狀態，而外在則顯現說法，不以固定的方式來應對寂靜無聲的法，也不會因為說法而使外在世界出現混亂。』

『再者，如來（Tathagata）、至真（the ultimate truth）、等正覺（perfectly enlightened），在說法的時候，降下甘露般的法雨，使有情眾生和無情之物，有意識的和無意識的，都普遍地得到滋潤。』

『再者，如來（Tathagata）、至真（the ultimate truth）、等正覺（perfectly enlightened），即使是居家之人，也能成就殊勝的色相，即使大眾身處高位，也會伏下心來感到自卑，不會自稱自己出身豪門貴族，而地位卑微的人也不會說如來（Tathagata）的本源是出自哪個家族。』

『再者，如來（Tathagata）、至真（the ultimate truth）、等正覺（perfectly enlightened），以宿命智瞭解前世，其數量之多無法計量，難以度化的眾生因為前世的因緣而生於五趣（five realms），如今再次因為因緣而覺醒。』

『再者，如來（Tathagata）、至真（the ultimate truth）、等正覺（perfectly enlightened），發起廣大的誓願和四等之心（four immeasurables），能夠使十方世界有形的眾生，在一天之內成就佛果，具足各種相好，如實地按照他們的願望成就佛道。』

『再者，如來（Tathagata）、至真（the ultimate truth）、等正覺（perfectly enlightened），建立牢固的意念，不捨棄最初的發心，並且能夠使無數的諸佛世界，在同一天之內全部進入涅槃，如其所念也不會有任何差錯，這就是所謂的十無盡如來法要。登上無畏座，具備這些法要，宣揚如來（Tathagata）無窮無盡的佛法，這不是阿羅漢（Arhat）和辟支佛（Pratyekabuddha）所能宣揚的。』

這時，世尊告訴軟首菩薩說：『怎麼樣？族姓之子！如果有善男子、善女人，學習修行空、無相、無愿，都立足於信心的基礎上修行菩薩行，他們的福德難道不多嗎？』

軟首菩薩對佛說：『非常多，非常多。世尊！無法稱量，沒有可以比喻的。』

佛

【English Translation】 English version What is perceived by eye-consciousness universally observes all forms and formless consciousness in the ten directions. The Tathagata (one of the titles of the Buddha), the ultimate truth, the perfectly enlightened one, skillfully uses expedient means to save all beings, without abandoning the original vow, universally enabling all to cultivate the ten wholesome deeds.

『Furthermore, the Tathagata (one of the titles of the Buddha), the ultimate truth, the perfectly enlightened one, is always unified internally while externally manifesting the Dharma, not responding to the silent Dharma with a fixed method, nor causing chaos in the external world through the teaching of the Dharma.』

『Furthermore, the Tathagata (one of the titles of the Buddha), the ultimate truth, the perfectly enlightened one, when teaching the Dharma, sends down a rain of nectar-like Dharma, causing sentient and non-sentient beings, conscious and unconscious, to be universally nourished.』

『Furthermore, the Tathagata (one of the titles of the Buddha), the ultimate truth, the perfectly enlightened one, even as a householder, can achieve extraordinary physical characteristics, causing even those in high positions to humble themselves, not claiming to be from noble families, while those of low status do not say that the Tathagata's (one of the titles of the Buddha) origin is from any particular clan.』

『Furthermore, the Tathagata (one of the titles of the Buddha), the ultimate truth, the perfectly enlightened one, with the wisdom of knowing past lives, understands countless previous existences, and the beings difficult to liberate are born in the five realms (five realms) due to past causes, and now awaken again due to these causes and conditions.』

『Furthermore, the Tathagata (one of the titles of the Buddha), the ultimate truth, the perfectly enlightened one, makes great vows and possesses the four immeasurable minds (four immeasurables), enabling sentient beings with form in the ten directions to achieve Buddhahood in one day, complete with all the characteristics, and truly attain the path to Buddhahood according to their wishes.』

『Furthermore, the Tathagata (one of the titles of the Buddha), the ultimate truth, the perfectly enlightened one, establishes firm intention and does not abandon the original aspiration, and can cause countless Buddha worlds to all enter Nirvana on the same day, without any error in accordance with what is thought. This is called the ten inexhaustible essential Dharmas of the Tathagata. Ascending the fearless seat and possessing these essential Dharmas, he proclaims the endless Dharma of the Tathagata (one of the titles of the Buddha), which cannot be proclaimed by Arhats (Arhat) and Pratyekabuddhas (Pratyekabuddha).』

At that time, the World Honored One said to the Soft Head Bodhisattva: 『What do you think, son of a good family? If there are good men and good women who practice emptiness, signlessness, and wishlessness, and establish themselves on the ground of faith to cultivate the Bodhisattva path, is their merit not great?』

The Soft Head Bodhisattva said to the Buddha: 『Very much, very much. World Honored One! It is immeasurable and beyond comparison.』

The Buddha

告軟首：「不如善男子、善女人執持諷誦十無盡藏，其福勝彼善男子、善女人者上。」

佛復告軟首菩薩：「云何？族姓子！若有善男子、善女人，已在二地具足眾行，不懷懈怠有下劣心，並復供養如前立信。十方恒沙諸佛國土皆如此類，其福寧多不乎？」

軟首白佛言：「甚多甚多，不可稱計。何以故？若有善男子、善女人，修行諸法，從信地至二地，如此等類遍滿十方無量世界，甚奇！甚特！不可為喻。」

佛復告族姓子：「故不如此善男子、善女人，奉持修行十無盡法，其福甚多甚多，不可為喻。」

佛復告軟首菩薩曰：「若有善男子、善女人，修行諸法成就三地，皆使具足成諸法本，並前信地二地，十方恒沙諸佛國土皆如此類，其福寧多不乎？」

軟首白佛言：「甚多甚多，不可稱計。何以故？若有善男子、善女人，奉修諸法從信地至二地三地，如此等類遍滿十方無量世界，不可以喻。」

佛復告族姓子：「故不如是善男子、善女人，奉持修行十無盡法，其福甚多甚多，不可以喻。」

佛復告軟首菩薩：「若有善男子、善女人，修行諸法成就四地，皆使具足如上信地二地三地，其福寧為多不？」

軟首白佛言：「甚多甚多。世尊！」

佛言：「故不

【現代漢語翻譯】 現代漢語譯本 佛告訴軟首（Ruanshou）菩薩：『如果善男子、善女人執持諷誦十無盡藏，他們的福報勝過那些善男子、善女人。』

佛又告訴軟首菩薩：『怎麼樣？族姓子！如果有善男子、善女人，已經在二地（Erdi）具足各種修行，不懷懈怠，沒有低劣之心，並且供養如前所立的誓言。十方恒河沙數諸佛國土都像這樣，他們的福報難道不多嗎？』

軟首對佛說：『非常多，非常多，不可稱量計算。為什麼呢？如果有善男子、善女人，修行各種法門，從信地（Xindi）到二地，像這樣的人遍滿十方無量世界，真是稀奇！真是殊勝！無法比喻。』

佛又告訴族姓子：『所以不如這些善男子、善女人奉持修行十無盡法，他們的福報非常多，非常多，無法比喻。』

佛又告訴軟首菩薩說：『如果有善男子、善女人，修行各種法門成就三地（Sandi），都使之具足成為各種法的根本，連同前面的信地、二地，十方恒河沙數諸佛國土都像這樣，他們的福報難道不多嗎？』

軟首對佛說：『非常多，非常多，不可稱量計算。為什麼呢？如果有善男子、善女人，奉修各種法門，從信地到二地、三地，像這樣的人遍滿十方無量世界，無法比喻。』

佛又告訴族姓子：『所以不如這些善男子、善女人奉持修行十無盡法，他們的福報非常多，非常多，無法比喻。』

佛又告訴軟首菩薩：『如果有善男子、善女人，修行各種法門成就四地（Sidi），都使之具足，如上面的信地、二地、三地，他們的福報難道多嗎？』

軟首對佛說：『非常多，非常多。世尊！』

佛說：『所以不如……』

【English Translation】 English version The Buddha told Ruanshou Bodhisattva: 'It is better for good men and good women to uphold, recite, and chant the Ten Inexhaustible Treasures. Their merit surpasses that of those good men and good women.'

The Buddha further said to Ruanshou Bodhisattva: 'What do you think, son of a good family? If there are good men and good women who have already attained the Second Ground (Erdi), fully accomplished all practices, without harboring laziness or inferior thoughts, and also make offerings as previously vowed, and if all the Buddha lands in the ten directions, as numerous as the sands of the Ganges, are like this, would their merit be great or not?'

Ruanshou said to the Buddha: 'Very much, very much, immeasurable. Why? If there are good men and good women who cultivate all dharmas, from the Ground of Faith (Xindi) to the Second Ground, and such beings fill the immeasurable worlds in the ten directions, it is truly wondrous! Truly extraordinary! It cannot be compared.'

The Buddha further said to the son of a good family: 'Therefore, it is not comparable to these good men and good women who uphold and cultivate the Ten Inexhaustible Dharmas. Their merit is very much, very much, incomparable.'

The Buddha further said to Ruanshou Bodhisattva: 'If there are good men and good women who cultivate all dharmas and attain the Third Ground (Sandi), fully accomplishing the root of all dharmas, along with the preceding Ground of Faith and the Second Ground, and if all the Buddha lands in the ten directions, as numerous as the sands of the Ganges, are like this, would their merit be great or not?'

Ruanshou said to the Buddha: 'Very much, very much, immeasurable. Why? If there are good men and good women who cultivate all dharmas, from the Ground of Faith to the Second Ground and the Third Ground, and such beings fill the immeasurable worlds in the ten directions, it is incomparable.'

The Buddha further said to the son of a good family: 'Therefore, it is not comparable to these good men and good women who uphold and cultivate the Ten Inexhaustible Dharmas. Their merit is very much, very much, incomparable.'

The Buddha further said to Ruanshou Bodhisattva: 'If there are good men and good women who cultivate all dharmas and attain the Fourth Ground (Sidi), fully accomplishing it, like the preceding Ground of Faith, Second Ground, and Third Ground, would their merit be great or not?'

Ruanshou said to the Buddha: 'Very much, very much, World Honored One!'

The Buddha said: 'Therefore, it is not...'

如此善男子、善女人，執持諷誦十無盡藏，其福勝彼善男子、善女人上。」

佛復告軟首菩薩：「云何？族姓子！若有善男子、善女人，具足誠諦不狐疑法，不捨五地如來法印，及行信地乃至四地遍滿十方無量世界，其福寧多不乎？」

軟首白佛言：「世尊！甚多甚多。」

佛言：「故不如此善男子、善女人奉持修行十無盡法，其福甚多，不可以喻。」

佛復告軟首菩薩：「復舍此已，若有善男子、善女人，已在六地具足眾行，已得越彼空無相愿，必然不疑，並行信地乃至五地遍滿十方無量世界。云何？族姓子！其福寧為多不？」

軟首白佛言：「甚多甚多。」

佛言：「故不如此善男子、善女人執持諷誦十無盡藏，其福出彼上。」

佛復告軟首：「云何？族姓子！若有善男子、善女人，弘誓堅固，在於七地住不退轉，具足諸法而無彼我，從信地乃至六地，眾德具足諸行皆備。云何？族姓子！其福寧多不乎？」

軟首白佛言：「甚多甚多。世尊！」

佛言：「故不如是善男子、善女人執持諷誦十無盡藏，其福出彼上。」

佛復告軟首菩薩：「若有善男子、善女人，已過七地進前成佛。吾今已住無彼此想，如我自覺必然不疑，如此等類遍滿十方，供養如

【現代漢語翻譯】 現代漢語譯本： 『如此，善男子、善女人，如果執持諷誦這十無盡藏，他們的福報勝過前面所說的善男子、善女人。』

佛陀又告訴軟首菩薩（Soft Head Bodhisattva）: 『怎麼樣？族姓子（Kulaputra，指出身高貴的人）！如果有善男子、善女人，具足誠實不懷疑的法，不捨棄五地（Fifth Ground）如來法印，並且修行信地（Ground of Faith）乃至四地（Fourth Ground），遍滿十方無量世界，他們的福報難道不多嗎？』

軟首菩薩回答佛陀說：『世尊（World-Honored One）！非常多，非常多。』

佛陀說：『所以不如這位善男子、善女人奉持修行這十無盡法，他們的福報非常多，不可以比喻。』

佛陀又告訴軟首菩薩：『再捨棄這個，如果有善男子、善女人，已經在六地（Sixth Ground），具足各種修行，已經超越了空、無相、無愿，必然不懷疑，並且修行信地（Ground of Faith）乃至五地（Fifth Ground），遍滿十方無量世界。怎麼樣？族姓子（Kulaputra，指出身高貴的人）！他們的福報難道不多嗎？』

軟首菩薩回答佛陀說：『非常多，非常多。』

佛陀說：『所以不如這位善男子、善女人執持諷誦這十無盡藏，他們的福報超過他們。』

佛陀又告訴軟首菩薩：『怎麼樣？族姓子（Kulaputra，指出身高貴的人）！如果有善男子、善女人，弘大的誓願堅固，在七地（Seventh Ground）安住不退轉，具足各種法而沒有彼此的分別，從信地（Ground of Faith）乃至六地（Sixth Ground），各種功德具足，各種修行都完備。怎麼樣？族姓子（Kulaputra，指出身高貴的人）！他們的福報難道不多嗎？』

軟首菩薩回答佛陀說：『非常多，非常多。世尊（World-Honored One）！』

佛陀說：『所以不如這位善男子、善女人執持諷誦這十無盡藏，他們的福報超過他們。』

佛陀又告訴軟首菩薩：『如果有善男子、善女人，已經過了七地（Seventh Ground），向前進而成佛。我現在已經安住于沒有彼此的想法，就像我自覺一樣必然不懷疑，如此等等遍滿十方，供養如'

【English Translation】 English version: 『Thus, good men and good women, if they uphold and recite these Ten Inexhaustible Treasures, their merit surpasses that of the aforementioned good men and good women.』

The Buddha further said to Soft Head Bodhisattva (Soft Head Bodhisattva): 『What do you think? Kulaputra (Kulaputra, referring to someone of noble birth)! If there are good men and good women who possess the Dharma of sincerity and non-doubt, do not abandon the Tathagata Seal of the Fifth Ground (Fifth Ground), and cultivate from the Ground of Faith (Ground of Faith) up to the Fourth Ground (Fourth Ground), pervading the ten directions and countless worlds, is their merit not great?』

Soft Head Bodhisattva replied to the Buddha: 『World-Honored One (World-Honored One)! Very much, very much.』

The Buddha said: 『Therefore, it is not comparable to these good men and good women who uphold and cultivate these Ten Inexhaustible Dharmas, their merit is very great, beyond comparison.』

The Buddha further said to Soft Head Bodhisattva: 『Furthermore, relinquishing this, if there are good men and good women who are already on the Sixth Ground (Sixth Ground), possessing all kinds of practices, having transcended emptiness, signlessness, and wishlessness, with certainty and without doubt, and cultivate from the Ground of Faith (Ground of Faith) up to the Fifth Ground (Fifth Ground), pervading the ten directions and countless worlds. What do you think? Kulaputra (Kulaputra, referring to someone of noble birth)! Is their merit not great?』

Soft Head Bodhisattva replied to the Buddha: 『Very much, very much.』

The Buddha said: 『Therefore, it is not comparable to these good men and good women who uphold and recite these Ten Inexhaustible Treasures, their merit surpasses them.』

The Buddha further said to Soft Head Bodhisattva: 『What do you think? Kulaputra (Kulaputra, referring to someone of noble birth)! If there are good men and good women whose great vows are firm, abiding in the Seventh Ground (Seventh Ground) without regression, possessing all Dharmas without self or other, from the Ground of Faith (Ground of Faith) up to the Sixth Ground (Sixth Ground), possessing all virtues and completing all practices. What do you think? Kulaputra (Kulaputra, referring to someone of noble birth)! Is their merit not great?』

Soft Head Bodhisattva replied to the Buddha: 『Very much, very much. World-Honored One (World-Honored One)!』

The Buddha said: 『Therefore, it is not comparable to these good men and good women who uphold and recite these Ten Inexhaustible Treasures, their merit surpasses them.』

The Buddha further said to Soft Head Bodhisattva: 『If there are good men and good women who have passed the Seventh Ground (Seventh Ground), advancing towards becoming Buddhas. I now abide in the thought of no self or other, just as I am self-aware, certainly without doubt, such beings pervading the ten directions, making offerings as』

前從信地乃至七地，其福寧為多不？」

軟首白佛言：「甚多甚多。世尊！」

佛言：「故不如是善男子、善女人執持諷誦十無盡藏，其福出彼上。」

佛復告軟首菩薩：「若有菩薩摩訶薩，已得無生無起滅法，心如虛空不可點污，唯須權慧詣樹王下。如此等類，始從信地乃至八地，具足眾行成佛不久，遍滿三千無量世界。云何？族姓子！其福寧為多不？」

軟首白佛言：「甚多甚多。世尊！何以故？是善男子、善女人，已住佛伴便名為佛，況復十方無量世界，從信地乃至八地？故不如九地菩薩摩訶薩一念之德。」

佛言：「若有善男子、善女人，執持諷誦十無盡藏，如我今日成如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，猶尚不得十無盡藏。若有善男子、善女人，欲得修習十無盡藏者，盡知十方如來一時得道者、同時般泥洹者、盡滅眾生心識想著者、欲在前成佛者、欲攝眾生同如佛心者，當修習是十無盡藏。」

爾時，釋迦文佛在於大眾，而說斯頌：

「吾今雖成佛，　　由昔勸助報， 　正法不可移，　　大道無若干。 　自念過去世，　　承事供諸佛， 　勸助以道法，　　舍形至無形。 　復于無數劫，　　不獲無盡藏， 　建意無有

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महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， 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महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानsत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व， महानसत्त्व

想，　　漸至無為岸。 　如來等正覺，　　三達六通慧， 　勸助眾行具，　　乃獲無盡藏。 　本願今得報，　　故號天中天， 　斯由勸助福，　　自致無極尊。 　江海可竭盡，　　山河亦崩落， 　日月有虧盈，　　法藏不可盡。 　諸佛權慧道，　　其力不可思， 　育養諸眾生，　　慈愍轉於法。 　或現在母胎，　　欲化于父母， 　復作轉輪王，　　統領無數土。 　快哉斯果報，　　獲此無盡藏， 　修行得成佛，　　變化無有窮。 　昔在無數世，　　作福建功德， 　勸助為第一，　　無有出是上。 　金銀七寶具，　　色相無有比， 　皆由勸助報，　　無盡諸法藏。 　虛空無所有，　　由造形色相， 　此法甚深妙，　　真諦不可毀。」

爾時，釋迦文如來說此偈已，復告善男子、善女人：「若有菩薩摩訶薩，從初發意乃至成佛，令一切眾生如己不異者，當習是十無盡藏。」

爾時，如來、至真、等正覺，將欲說法轉於法輪，便入無盡藏定意，感動十方恒沙諸佛，應時面見，同時一響，各說頌曰：

「現法離四義，　　如來無著行， 　修一得佛道，　　念進無有怠。 　三向平等空，　　號曰無盡藏， 　不捨十行本，　　是謂如來藏。 　佛法不思議，　　如空有

【現代漢語翻譯】 現代漢語譯本 想念佛法，逐漸到達無為的彼岸。 如來（Tathagata，佛的稱號之一）等正覺（Samyaksambuddha，完全覺悟者），具備三達（過去、現在、未來三世的智慧）六通（六種神通）的智慧， 勸導幫助他人圓滿各種修行，才能獲得無盡的寶藏。 往昔的願望如今得以實現，所以被稱為天中天（Devatideva，諸天之上的天）， 這都是由於勸導幫助他人所獲得的福報，自然而然達到無上的尊位。 江河海洋可以枯竭，山嶽丘陵也會崩塌隕落， 太陽和月亮有圓缺盈虧，但佛法的寶藏是無窮無盡的。 諸佛運用權巧方便的智慧之道，其力量不可思議， 養育滋長各種眾生，以慈悲之心傳佈佛法。 有時顯現在母親的胎中，想要教化自己的父母， 有時又化作轉輪王（Chakravartin，統治世界的君王），統領無數的國土。 多麼快樂啊，這殊勝的果報，獲得了這無盡的寶藏， 通過修行最終成就佛果，變化無窮無盡。 過去在無數劫以前，廣作興建佛寺的功德， 勸導幫助他人是第一位的，沒有比這更殊勝的了。 金銀和各種七寶具備，莊嚴的色相無與倫比， 這都是由於勸導幫助他人所獲得的果報，成就了無盡的佛法寶藏。 虛空本來什麼都沒有，卻能創造出各種形色相狀， 這種佛法甚深微妙，真諦是不可摧毀的。

這時，釋迦文如來（Sakyamuni Tathagata）說完這些偈頌后，又告訴善男子、善女人：『如果有菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），從最初發心直至成佛，令一切眾生都和自己沒有差別，就應當修習這十種無盡藏。』

這時，如來（Tathagata）、至真（Satya，真理）、等正覺（Samyaksambuddha），將要說法，轉動法輪（Dharmacakra，佛法之輪），便進入無盡藏定意，感動十方恒河沙數諸佛，應時顯現，同時發出響聲，各自說頌說道：

『顯現的佛法遠離四種邊見，如來沒有執著的修行， 修習唯一的佛法就能證得佛道，精進不懈怠。 三向平等空，名為無盡藏， 不捨棄十種修行根本，這就是如來藏（Tathagatagarbha）。 佛法不可思議，猶如虛空一樣。』

【English Translation】 English version Thinking of the Buddha's teachings, gradually reaching the shore of non-action. The Tathagata (one of the titles of the Buddha), the Samyaksambuddha (perfectly enlightened one), possesses the wisdom of the three insights (knowledge of the past, present, and future) and the six supernormal powers (six types of supernatural abilities). Advising and helping others to perfect all kinds of practices is the way to obtain endless treasures. Past vows are now fulfilled, so he is called Devatideva (the god above all gods), This is all due to the merit gained from advising and helping others, naturally attaining the supreme position. Rivers and seas can dry up, and mountains and hills can collapse, The sun and moon have waxing and waning, but the treasure of the Dharma is endless. The Buddhas use skillful means of wisdom, and their power is inconceivable, Nurturing and growing all beings, spreading the Dharma with compassion. Sometimes appearing in the mother's womb, wanting to teach and transform one's parents, Sometimes transforming into a Chakravartin (world-ruling monarch), ruling countless lands. How joyful, this excellent karmic reward, obtaining this endless treasure, Through practice, one ultimately attains Buddhahood, with endless transformations. In countless past kalpas, one extensively performed the merit of building Buddhist temples, Advising and helping others is the most important, there is nothing more supreme than this. Gold, silver, and all kinds of seven treasures are present, and the dignified appearance is unparalleled, This is all due to the karmic reward of advising and helping others, accomplishing the endless treasures of the Dharma. Emptiness originally has nothing, yet it can create all kinds of forms and appearances, This Dharma is profound and subtle, and the true meaning is indestructible.

At that time, Sakyamuni Tathagata, after reciting these verses, further told the good men and good women: 'If there are Bodhisattva-Mahasattvas (great Bodhisattvas) who, from the initial aspiration until attaining Buddhahood, make all beings no different from themselves, they should practice these ten endless treasures.'

At that time, the Tathagata (Tathagata), the Satya (Truth), the Samyaksambuddha (perfectly enlightened one), about to preach the Dharma and turn the Dharmacakra (Wheel of Dharma), entered the Samadhi of Endless Treasure, moving the Buddhas of the ten directions as numerous as the sands of the Ganges River. They appeared in response, simultaneously making a sound, and each spoke verses saying:

'The manifested Dharma is free from the four extremes, the Tathagata's practice is without attachment, Practicing the one Dharma can attain Buddhahood, advancing diligently without laziness. The three directions are equally empty, named the Endless Treasure, Not abandoning the ten roots of practice, this is called the Tathagatagarbha (Buddha-nature). The Buddha's Dharma is inconceivable, like emptiness.'

所受， 　我識不見我，　　是應無盡藏。 　佛行非有盡，　　所演不可量， 　慈愍一切故，　　示現無所有。 　如來諸佛相，　　成道無差特， 　隨彼眾生意，　　知相有高下。 　我今無有等，　　厭患眾生苦， 　以道自攝意，　　降伏諸外道。 　一切諸法本，　　無緣亦不合， 　道從平等覺，　　乃逮如來慧。 　諸佛不思議，　　法本不思議， 　緣報不思議，　　分別不思議。 　我住經千劫，　　佛佛自稱歎， 　未能盡法藏，　　毫釐有損減。 　我等已成佛，　　具足空法身， 　昔修無盡藏，　　自致人中尊。 　欲界多塵勞，　　斷欲非余處， 　于欲能離欲，　　皆由無盡藏。 　雖住不處住，　　亦無形色相， 　分別諸識著，　　佛識無形相。 　如來無色相，　　為眾生現相， 　無著無染污，　　如來身亦空。 　遍滿十方界，　　如今等正覺， 　本識不可思，　　演說無盡義。」

是時，十方諸佛說此偈已，八方上下六反震動。座上有六百比丘本趣羅漢，尋時回意逮無盡藏。有十三億眾生，亦得無盡法藏。

菩薩瓔珞經如來品第八

爾時，軟首菩薩白佛言：「世尊！諸族姓子云何修習無盡法藏？」

佛言：「若有善男子、女人，欲得修無

{ "translations": [ "現代漢語譯本：所感受的境界，我無法完全理解自己，這應是無盡藏（Anantamati）的境界。佛陀的修行沒有窮盡，所闡述的道理也無法衡量，因為慈悲憐憫一切眾生，所以示現出無所執著的狀態。如來（Tathagata）諸佛的形象，在成道時沒有差別，只是隨著眾生的心意，所感知的形象有高低之分。我現在沒有什麼可以比擬的，只是厭惡眾生的苦難，用佛法來約束自己的心意，降伏各種外道。一切諸法的根本，沒有因緣，也不互相結合，真理從平等覺悟中產生，才能獲得如來的智慧。諸佛的境界不可思議，佛法的根本不可思議，因緣果報不可思議，分別念也不可思議。我即使住在這裡經歷千劫，諸佛也互相稱讚，仍然不能完全瞭解佛法的寶藏，哪怕是毫釐的損減。我們已經成佛，具足空性的法身，過去修習無盡藏，自然成為人中尊者。欲界充滿塵勞，斷除慾望不能在其他地方，能在慾望中遠離慾望，都是因為無盡藏。雖然住在世間，但不執著于任何地方，也沒有固定的形色相貌，分別各種意識的執著，佛的意識沒有固定的形相。如來沒有固定的色相，爲了眾生而顯現各種形象，沒有執著，沒有染污，如來的身體也是空性的。佛法遍滿十方世界，就像現在證得正覺一樣，本識不可思議，演說無盡的意義。」\n\n「這時，十方諸佛說完這些偈頌后，八方上下發生了六種震動。座上有六百位比丘（Bhikkhu）原本傾向於成為阿羅漢（Arhat），立刻轉變心意，獲得了無盡藏。還有十三億眾生，也得到了無盡法藏。」\n\n「菩薩瓔珞經如來品第八」\n\n「這時，軟首菩薩（Ruanshou Bodhisattva）對佛說：『世尊！各位善男子、善女人，應該如何修習無盡法藏？』」\n\n「佛說：『如果有人想要修習無盡藏，』」 ], "english_translations": [ "English version: 'What is perceived, I cannot fully understand myself; this should be the realm of Anantamati (無盡藏, Infinite Treasury). The practice of the Buddhas is inexhaustible, and the doctrines expounded are immeasurable. Because of compassion for all beings, they manifest a state of non-attachment. The forms of the Tathagatas (如來, Thus Come Ones), the Buddhas, are not different at the time of enlightenment; only according to the minds of beings, the perceived forms have high and low distinctions. I now have nothing to compare myself to; I only detest the suffering of beings, using the Dharma to restrain my own mind and subdue various heretics. The root of all dharmas has no causes and conditions, nor do they combine with each other. Truth arises from equal enlightenment, and then one can attain the wisdom of the Tathagata. The realm of the Buddhas is inconceivable, the root of the Dharma is inconceivable, the causes and conditions of karmic retribution are inconceivable, and discriminating thoughts are also inconceivable. Even if I stay here for thousands of kalpas, the Buddhas will praise each other, but I still cannot fully understand the treasure of the Dharma, not even a hair's breadth of loss or reduction. We have already become Buddhas, possessing the Dharma body of emptiness, having cultivated Anantamati in the past, and naturally becoming the honored ones among humans. The desire realm is full of dust and toil; cutting off desires cannot be done elsewhere. Being able to detach from desires within desires is all due to Anantamati. Although dwelling in the world, one is not attached to any place, nor does one have a fixed form or appearance. Discriminating various attachments of consciousness, the consciousness of the Buddha has no fixed form. The Tathagata has no fixed form, but manifests various forms for the sake of beings, without attachment, without defilement; the body of the Tathagata is also empty. The Dharma pervades the ten directions, just like attaining perfect enlightenment now; the fundamental consciousness is inconceivable, expounding endless meanings.'", "'At this time, after the Buddhas of the ten directions spoke these verses, the eight directions above and below experienced six kinds of tremors. Six hundred Bhikkhus (比丘, Monks) on the seat, who originally inclined towards becoming Arhats (羅漢, Worthy Ones), immediately changed their minds and attained Anantamati. There were also thirteen billion beings who also attained the endless Dharma treasure.'", "'Bodhisattva Incomparable Garland Sutra, Chapter Eight on the Tathagata'", "'At this time, Ruanshou Bodhisattva (軟首菩薩, Soft Head Bodhisattva) said to the Buddha: 'World Honored One! How should good men and good women cultivate the endless Dharma treasure?'", "'The Buddha said: 'If there are those who wish to cultivate Anantamati,'" ] }

盡法者，當修五苦法門。云何為五苦法門？若有眾生見十方界，當聞苦慧苦識便能隨形而往接度，是謂一法。

「複次，族姓子！若有善男子、女人，欲觀無量世界眾生所念空無所有，欲得空苦慧者，當建此意亦不退轉，是謂二法。

「複次，族姓子！諸比丘、比丘尼、優婆塞、優婆夷，皆得平等意，行無盡慈，未獲者獲、未得者得、未度者度，是謂三法。

「複次，族姓子！若有善男子、女人，居家成就種姓亦爾，皆知苦慧心不在樂，是謂四法。

「複次，族姓子！若有善男子、女人，如來無量法門、無盡法藏眾智自在，是謂五法無盡法藏。

「複次，族姓子！若有善男子女人，欲得具足無盡法藏者，復有五事。云何為五？諸佛世尊常在等定，有時入虛空觀分別眾生，有在賢聖法律、不在賢聖法律，悉能安處各充其愿，是謂一法。

「複次，族姓子！若欲生天，便當修行諸天戒法，有愛慾天、無愛慾天，或時有天著于愛樂、不著愛樂，能具足二事悉無染著，乃應無盡法。

「複次，族姓子！復當具足四果報行，便乘神通游無量世界。云何四果報行？諸佛如來恒處寂寞，若有諸天、龍神、干沓和、阿須倫，欲從如來聞真實者，未發問頃，如來已知此族姓子當問是義，是謂

【現代漢語翻譯】 現代漢語譯本： 所謂『盡法者』，應當修習五種苦法門。什麼是五種苦法門？如果眾生見到十方世界，聽到苦慧和苦識，便能隨著（眾生的）形態前往接引救度，這稱為第一法。

『再者，族姓子！如果有善男子、善女人，想要觀察無量世界眾生所思所念皆是空無所有，想要獲得空苦之慧，應當建立此意念並且不退轉，這稱為第二法。

『再者，族姓子！諸位比丘、比丘尼、優婆塞、優婆夷，都能得到平等之心，行持無盡的慈悲，未獲得的令其獲得，未得到的令其得到，未度化的令其度化，這稱為第三法。

『再者，族姓子！如果有善男子、善女人，居家生活成就，種姓也同樣如此，都知道苦慧之心不在於享樂，這稱為第四法。

『再者，族姓子！如果有善男子、善女人，（通達）如來無量的法門、無盡的法藏，眾智自在，這稱為第五法，即無盡法藏。

『再者，族姓子！如果有善男子、善女人，想要具足無盡法藏，還有五件事（需要做到）。什麼是五件事？諸佛世尊常常處於等定之中，有時進入虛空觀察分別眾生，有的在賢聖的法律之中，有的不在賢聖的法律之中，（佛）都能夠安頓他們，各自滿足他們的願望，這稱為第一法。

『再者，族姓子！如果想要生天，便應當修行諸天之戒法，有愛慾之天、無愛慾之天，有時有天人執著于愛樂，有的不執著于愛樂，（修行者）能夠具足這兩種情況，完全沒有染著，才能相應于無盡法。

『再者，族姓子！還應當具足四果報行，便能乘著神通遊歷無量世界。什麼是四果報行？諸佛如來恒常處於寂寞之中，如果有諸天、龍神、乾闥婆（Gandharva，香神）、阿修羅（Asura，非天），想要從如來那裡聽聞真實之法，在他們還未發問之前，如來就已經知道這位族姓子將要問的是這個義理，這稱為……

【English Translation】 English version: Those who exhaust the Dharma should cultivate the five gates of suffering Dharma. What are the five gates of suffering Dharma? If sentient beings see the ten directions of the world, and upon hearing the wisdom of suffering and the consciousness of suffering, they can follow their forms to receive and deliver them, this is called the first Dharma.

『Furthermore, son of a good family! If there are good men and women who wish to observe that the thoughts and念 of sentient beings in immeasurable worlds are all empty and without substance, and wish to attain the wisdom of emptiness and suffering, they should establish this intention and not regress. This is called the second Dharma.

『Furthermore, son of a good family! All Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners) can attain a mind of equality, practice endless compassion, enabling those who have not obtained to obtain, those who have not attained to attain, and those who have not been delivered to be delivered. This is called the third Dharma.

『Furthermore, son of a good family! If there are good men and women who are accomplished in their household life, and their lineage is also the same, they all know that the mind of suffering wisdom is not in pleasure. This is called the fourth Dharma.

『Furthermore, son of a good family! If there are good men and women who (understand) the immeasurable Dharma gates of the Tathagata (如來，Thus Come One), the endless Dharma treasury, and have freedom in the wisdom of the masses, this is called the fifth Dharma, which is the endless Dharma treasury.

『Furthermore, son of a good family! If there are good men and women who wish to be complete with the endless Dharma treasury, there are also five things (that need to be done). What are the five things? The Buddhas, World Honored Ones, are constantly in equal samadhi (等定，equanimity concentration). Sometimes they enter the void to observe and distinguish sentient beings, some are within the laws of the virtuous and holy, and some are not within the laws of the virtuous and holy. (The Buddhas) are able to settle them all and fulfill their wishes. This is called the first Dharma.

『Furthermore, son of a good family! If one wishes to be born in the heavens, one should cultivate the precepts and laws of the heavens, there are heavens with desire and heavens without desire. Sometimes there are devas (天，gods) who are attached to love and pleasure, and some are not attached to love and pleasure. (The practitioner) can be complete with both situations and be completely free from attachment, then one can be in accordance with the endless Dharma.

『Furthermore, son of a good family! One should also be complete with the practice of the four fruits of retribution, and then ride on supernatural powers to travel through immeasurable worlds. What are the practices of the four fruits of retribution? The Buddhas, Tathagatas, are constantly in solitude. If there are devas (天，gods), nagas (龍，dragons), Gandharvas (乾闥婆，celestial musicians), and Asuras (阿修羅，demi-gods) who wish to hear the truth from the Tathagata, before they even ask, the Tathagata already knows what this son of a good family will ask about. This is called…

一法四果報行。」

佛復告族姓子：「若善男子、女人，心意寂然不欲聞法，如來悉知是可從、是不可從，斯欲聞法、不欲聞法，是謂，族姓子！第二果報。

「複次，族姓子！若善男子、女人，已得如來印，便能印可眾生心意，是謂第三果報。

「複次，族姓子！若善男子、女人，已聞正法，非心所度非念所測，皆使平等無有二想，是謂第四果報。

「複次，族姓子！欲得具足四神足行，亦當念此四事果報。云何四神足？於是菩薩摩訶薩，從初發意、一地二地乃至十地，各有神足行行不同。或有菩薩已在一地，便得身識遊行十方無量世界，未得定意知眾生心。

「復有菩薩既在一地，得佛色相眾好具足，亦復遊觀十方世界，禮事供養諸佛世尊。雖得身通，未能堪任教化眾生凈佛國土。

「復有菩薩摩訶薩，已得神通，禮事供養諸佛世尊，便能說法教化眾生。

「復有菩薩摩訶薩，已在初地凈修佛國，未能自知第一地事。

「復有菩薩摩訶薩，未具弘誓大乘之心，于中便生猶豫想著，如此等比必墮聲聞緣覺道中。

「復有菩薩摩訶薩，修治一地清凈之行，復以神通廣游十方無量世界，遍知眾生心中所念，然未能度彼眾生安處道撿。

「復有菩薩摩訶薩

【現代漢語翻譯】 現代漢語譯本： 『一法四果報行。』

佛陀又告訴這位族姓子：『如果善男子、善女人，內心寂靜不願聽聞佛法，如來完全知曉哪些人可以度化、哪些人不可度化，哪些人想聽聞佛法、哪些人不想聽聞佛法。這就是族姓子啊！第二種果報。』

『再者，族姓子！如果善男子、善女人，已經得到如來的印可，便能印可眾生的心意，這就是第三種果報。』

『再者，族姓子！如果善男子、善女人，已經聽聞正法，所思所想非心所能度量，非念所能測知，都能使之平等，沒有分別之想，這就是第四種果報。』

『再者，族姓子！想要具足四神足行，也應當憶念這四種果報。什麼是四神足呢？就是菩薩摩訶薩，從最初發心、從一地到二地乃至十地，各自的神足行都不相同。或者有菩薩已經在一地，便能以身識遍知十方無量世界，但還未得到定意，不能知曉眾生的心。』

『又有些菩薩已經在一地，得到佛的色相，眾好具足，也能遊觀十方世界，禮敬供養諸佛世尊。雖然得到神通，卻不能勝任教化眾生、清凈佛國土的重任。』

『又有些菩薩摩訶薩，已經得到神通，禮敬供養諸佛世尊，便能說法教化眾生。』

『又有些菩薩摩訶薩，已經在初地清凈地修行佛國，卻不能自己知曉第一地的事情。』

『又有些菩薩摩訶薩，沒有具足弘揚誓願的大乘之心，心中便生起猶豫和執著，像這樣的人必定會墮入聲聞、緣覺的道中。』

『又有些菩薩摩訶薩，修治一地清凈的修行，又以神通廣游十方無量世界，普遍知曉眾生心中所想，然而卻不能度化那些眾生，使他們安住在正道上。』

『又有些菩薩摩訶薩』

【English Translation】 English version: 『One Dharma, Four Fruits of Retribution and Conduct.』

The Buddha further told the clansman: 『If good men or women, with minds serene and unwilling to hear the Dharma, the Tathagata (如來，one of the titles of a Buddha) fully knows who can be converted and who cannot, who desires to hear the Dharma and who does not. This, O clansman, is the second fruit of retribution.』

『Furthermore, O clansman, if good men or women have received the seal of the Tathagata (如來，one of the titles of a Buddha), they can then seal the minds of sentient beings. This is the third fruit of retribution.』

『Furthermore, O clansman, if good men or women have heard the True Dharma, what they contemplate is beyond the measure of the mind and beyond the reckoning of thought, and they can make all things equal, without dualistic thinking. This is the fourth fruit of retribution.』

『Furthermore, O clansman, if one wishes to fully attain the Four Supernatural Powers, one should also contemplate these four fruits of retribution. What are the Four Supernatural Powers? It is that Bodhisattvas (菩薩摩訶薩，a being who is on the path to Buddhahood) Mahasattvas (摩訶薩，great beings) , from their initial aspiration, from the first to the second and up to the tenth Bhumi (地，stages of the Bodhisattva path), each has different supernatural powers. Some Bodhisattvas (菩薩摩訶薩，a being who is on the path to Buddhahood) who are already on the first Bhumi (地，stages of the Bodhisattva path) can, with their bodily consciousness, know the immeasurable worlds of the ten directions, but have not yet attained Samadhi (定意，a concentrated state of mind) to know the minds of sentient beings.』

『And some Bodhisattvas (菩薩摩訶薩，a being who is on the path to Buddhahood) who are already on the first Bhumi (地，stages of the Bodhisattva path) have attained the Buddha's (佛，enlightened one) form, complete with all excellent marks, and can also travel and observe the worlds of the ten directions, paying homage and making offerings to all the Buddhas (佛，enlightened one) and World-Honored Ones. Although they have attained bodily powers, they are not yet capable of teaching and transforming sentient beings and purifying the Buddha-lands.』

『And some Bodhisattvas (菩薩摩訶薩，a being who is on the path to Buddhahood) Mahasattvas (摩訶薩，great beings) have already attained supernatural powers, paying homage and making offerings to all the Buddhas (佛，enlightened one) and World-Honored Ones, and can then expound the Dharma and teach and transform sentient beings.』

『And some Bodhisattvas (菩薩摩訶薩，a being who is on the path to Buddhahood) Mahasattvas (摩訶薩，great beings) are already on the first Bhumi (地，stages of the Bodhisattva path), purifying and cultivating the Buddha-land, but cannot themselves know the affairs of the first Bhumi (地，stages of the Bodhisattva path).』

『And some Bodhisattvas (菩薩摩訶薩，a being who is on the path to Buddhahood) Mahasattvas (摩訶薩，great beings) have not fully developed the heart of the great vow of the Mahayana (大乘，the Great Vehicle), and in their minds, doubts and attachments arise. Such beings will inevitably fall into the path of Sravakas (聲聞，hearers) and Pratyekabuddhas (緣覺，solitary Buddhas).』

『And some Bodhisattvas (菩薩摩訶薩，a being who is on the path to Buddhahood) Mahasattvas (摩訶薩，great beings) cultivate the pure conduct of one Bhumi (地，stages of the Bodhisattva path), and with their supernatural powers, travel extensively to the immeasurable worlds of the ten directions, universally knowing the thoughts in the minds of sentient beings, but are not yet able to liberate those sentient beings and settle them on the path of Dharma.』

『And some Bodhisattvas (菩薩摩訶薩，a being who is on the path to Buddhahood) Mahasattvas (摩訶薩，great beings)』

，已在初地得四神足：第一神足名曰苦觀，菩薩得此神足者，恒游諸佛世界，諸苦眾生得處無為；第二神足名曰音響，菩薩得此法者，遍游十方無量世界，諸有眾生應從音響而得度者，聞菩薩所說無不信解；復有神足名曰發意，菩薩得此神足者，遍游十方無量世界，諸有眾生髮意趣道，輒能擁護令得成就；復有神足名曰感動，菩薩得此神足者，遍游十方觀眾生心，應從空觀而得度者，是謂初地菩薩摩訶薩，具足是四神足行。

「二地菩薩復有四事。云何為四？菩薩有神足名曰滅種，得是神足者，遍游十方無量世界，盡知眾生意識所念，滅凡夫種入聖諦境；復有滅神足，得此神足者，遍游十方無量世界，盡觀眾生心中所念有善惡想，能滅惡想入于聖諦；復有神足名曰除垢，得此神足者，遍游十方無量世界，觀知眾生心中所念垢欲纏心，便能蠲除凡夫識念入于聖諦；復有三巧便神足，菩薩得此神足者，遍游十方無量世界，觀知眾生心識所念，能建彼意立三等法。是謂菩薩摩訶薩，得此四神足法，能游十方無量世界，則能具足二地行法。」

佛復告族姓子：「菩薩摩訶薩在三地中，復有四瓔珞神足，能變此身成無量形，還合為一。云何為四？有本要神足，得此神足者遍游十方無量世界，普觀眾生心中所念，如我

【現代漢語翻譯】 現代漢語譯本： 已證得初地（Prathamā-bhūmi）的菩薩，具有四種神足（ṛddhi-pāda）：第一種神足名為苦觀（duḥkha-darśana），菩薩證得此神足，便能恒常遊歷諸佛世界，使受諸苦的眾生得以安處於無為（asaṃskṛta）之境；第二種神足名為音響（ghoṣa），菩薩證得此法，便能遍游十方無量世界，凡有眾生應從音響而得度的，聽聞菩薩所說之法無不信解；又有神足名為發意（citta-utpāda），菩薩證得此神足，便能遍游十方無量世界，凡有眾生髮起求道之心，菩薩便能擁護他們，使他們得以成就；又有神足名為感動（saṃvega），菩薩證得此神足，便能遍游十方，觀察眾生的心念，凡應從空觀（śūnyatā-darśana）而得度的，菩薩便能度化他們。這便是初地菩薩摩訶薩所具足的四種神足行。

二地（Dvitīya-bhūmi）菩薩又有四事。什麼是四事呢？菩薩有一種神足名為滅種（bīja-nirodha），證得此神足，便能遍游十方無量世界，完全知曉眾生意識所念，滅除凡夫之種，進入聖諦（ārya-satya）之境；又有滅神足，證得此神足，便能遍游十方無量世界，完全觀察眾生心中所念的善惡之想，能滅除惡想，進入聖諦；又有神足名為除垢（mala-apakarṣa），證得此神足，便能遍游十方無量世界，觀知眾生心中所念的垢欲纏心，便能蠲除凡夫的識念，進入聖諦；又有三巧便神足（tri-upāya-kauśalya-ṛddhi-pāda），菩薩證得此神足，便能遍游十方無量世界，觀知眾生心識所念，能建立他們的意念，確立三等之法。這便是菩薩摩訶薩證得這四種神足法，能遊歷十方無量世界，便能具足二地的行法。

佛陀又告訴族姓子：『菩薩摩訶薩在三地（Tṛtīya-bhūmi）中，又有四種瓔珞神足（keyūra-ṛddhi-pāda），能變化此身成為無量之形，還能合為一體。什麼是四種呢？有本要神足（mūla-prayojana-ṛddhi-pāda），證得此神足，便能遍游十方無量世界，普遍觀察眾生心中所念，就像我……』

【English Translation】 English version: A Bodhisattva who has attained the first ground (Prathamā-bhūmi) possesses four supernatural powers (ṛddhi-pāda): The first supernatural power is called the contemplation of suffering (duḥkha-darśana). A Bodhisattva who attains this supernatural power constantly travels through the Buddha-fields, enabling suffering beings to dwell in the unconditioned (asaṃskṛta); the second supernatural power is called sound (ghoṣa). A Bodhisattva who attains this dharma travels throughout the ten directions and countless worlds. Those beings who should be liberated through sound, upon hearing the Bodhisattva's teachings, all believe and understand; furthermore, there is a supernatural power called the arising of intention (citta-utpāda). A Bodhisattva who attains this supernatural power travels throughout the ten directions and countless worlds. When beings generate the intention to pursue the path, the Bodhisattva can protect them, enabling them to achieve it; furthermore, there is a supernatural power called inspiration (saṃvega). A Bodhisattva who attains this supernatural power travels throughout the ten directions, observing the minds of beings. Those who should be liberated through the contemplation of emptiness (śūnyatā-darśana), the Bodhisattva is able to liberate them. These are the four supernatural powers that a Bodhisattva-Mahāsattva of the first ground possesses.

A Bodhisattva of the second ground (Dvitīya-bhūmi) also has four things. What are the four? A Bodhisattva has a supernatural power called the cessation of seeds (bīja-nirodha). By attaining this supernatural power, the Bodhisattva travels throughout the ten directions and countless worlds, fully knowing the thoughts in the consciousness of beings, extinguishing the seeds of ordinary beings and entering the realm of the noble truths (ārya-satya); furthermore, there is the supernatural power of extinction. By attaining this supernatural power, the Bodhisattva travels throughout the ten directions and countless worlds, fully observing the good and evil thoughts in the minds of beings, able to extinguish evil thoughts and enter the noble truths; furthermore, there is a supernatural power called the removal of defilements (mala-apakarṣa). By attaining this supernatural power, the Bodhisattva travels throughout the ten directions and countless worlds, observing that the minds of beings are entangled by defiled desires, and is able to eliminate the thoughts of ordinary beings and enter the noble truths; furthermore, there is the supernatural power of three skillful means (tri-upāya-kauśalya-ṛddhi-pāda). A Bodhisattva who attains this supernatural power travels throughout the ten directions and countless worlds, observing the thoughts in the consciousness of beings, able to establish their intentions and establish the three equal dharmas. This is how a Bodhisattva-Mahāsattva attains these four supernatural powers, is able to travel throughout the ten directions and countless worlds, and is able to fully possess the practices of the second ground.

The Buddha further told the son of a noble family: 'A Bodhisattva-Mahāsattva in the third ground (Tṛtīya-bhūmi) also has four jeweled supernatural powers (keyūra-ṛddhi-pāda), able to transform this body into countless forms, and also able to combine them into one. What are the four? There is the fundamental essential supernatural power (mūla-prayojana-ṛddhi-pāda). By attaining this supernatural power, the Bodhisattva travels throughout the ten directions and countless worlds, universally observing the thoughts in the minds of beings, just as I...'

所念而度脫之；復有法行然熾神足，菩薩得此神足，遍游十方無量世界，盡觀眾生心中所念，見有喜怒無喜怒者，以然熾法而教化之；復有無形神足，得此神足者，遍游十方無量世界，觀眾生心中所念，以無心識而教化之；復有三清凈神足，得此神足者，遍游十方無量世界，觀知眾生所念，說三法行使滅三想。云何為三法行？一者、空；二者、識；三者、我。是謂菩薩摩訶薩在三地中具足四神足行。」

佛復告族姓子：「菩薩摩訶薩住四地中，復當具此四神足。云何為四？復有神足名曰無相，菩薩得此神足者遍游十方無量世界，從三色天至虛空際，普令眾生得無相法；復有除貪神足，得此神足者，遍游十方無量世界，盡觀眾生心中所念，以定意法而教化之；復有轉法輪神足，得此神足者，遍游十方無量世界，轉四無畏不死甘露法，久飢渴者令得充足；復有等慧神足，得此神足者，遍游十方無量世界，盡觀眾生心中所念，以平等慧而度脫之。是謂菩薩摩訶薩住於四地具足四神足行。」

佛復告族姓子：「菩薩摩訶薩在五地中，復有四神足。云何為四？有神足名曰無量門，菩薩得是無量門者，盡觀眾生心中所念，以解脫慧而度脫之；復有行神足，得此神足者，遍游十方無量世界，悉了眾生所念，即說法本通達

【現代漢語翻譯】 現代漢語譯本 『所念而度脫之』：還有一種名為『然熾』的神足，菩薩獲得這種神足后，能夠遍游十方無量世界，完全瞭解眾生心中所想，見到有喜怒或無喜怒的人，就用『然熾』之法來教化他們；還有一種名為『無形』的神足，得到這種神足的人，能夠遍游十方無量世界，觀察眾生心中所想，用無心無識的境界來教化他們；還有一種名為『三清凈』的神足，得到這種神足的人，能夠遍游十方無量世界，觀知眾生所想，宣說三種法行來使他們滅除三種妄想。什麼是三種法行呢？一是空（sunyata），二是識（vijnana），三是我（atman）。這就是菩薩摩訶薩在第三地中具足四種神足之行。

佛陀又告訴這位族姓子：『菩薩摩訶薩住在第四地中，又應當具足這四種神足。什麼是四種呢？還有一種神足名為『無相』，菩薩獲得這種神足后，能夠遍游十方無量世界，從三色天（trayo-dhatu）直到虛空邊際，普遍使眾生得到無相之法；還有一種名為『除貪』的神足，得到這種神足的人，能夠遍游十方無量世界，完全瞭解眾生心中所想，用禪定的意念之法來教化他們；還有一種名為『轉法輪』的神足，得到這種神足的人，能夠遍游十方無量世界，轉動四無畏（catu-vaisaradyani）、不死甘露之法，使長久飢渴的人得到充足；還有一種名為『等慧』的神足，得到這種神足的人，能夠遍游十方無量世界，完全瞭解眾生心中所想，用平等智慧來度脫他們。這就是菩薩摩訶薩住在第四地具足四種神足之行。』

佛陀又告訴這位族姓子：『菩薩摩訶薩在第五地中，又有四種神足。什麼是四種呢？有一種神足名為『無量門』，菩薩得到這種無量門后，完全瞭解眾生心中所想，用解脫智慧來度脫他們；還有一種名為『行』的神足，得到這種神足的人，能夠遍游十方無量世界，完全瞭解眾生所想，就宣說法的根本，通達……』

【English Translation】 English version 『What is thought of is delivered and liberated』: Furthermore, there is a spiritual power called 『Burning Brightly』. Bodhisattvas who attain this spiritual power can travel throughout the ten directions and countless worlds, fully understanding the thoughts in the minds of sentient beings. Seeing those who have joy and anger, or those who do not, they teach and transform them with the 『Burning Brightly』 Dharma. Furthermore, there is a spiritual power called 『Formless』. Those who attain this spiritual power can travel throughout the ten directions and countless worlds, observing the thoughts in the minds of sentient beings, and teaching and transforming them with a mind free from consciousness. Furthermore, there is a spiritual power called 『Threefold Purity』. Those who attain this spiritual power can travel throughout the ten directions and countless worlds, knowing the thoughts of sentient beings, and speaking of the three Dharma practices to extinguish the three thoughts. What are the three Dharma practices? First, emptiness (sunyata); second, consciousness (vijnana); third, self (atman). This is what it means for a Bodhisattva-Mahasattva to fully possess the practice of the four spiritual powers in the third ground.』

The Buddha further told the clansman: 『Bodhisattva-Mahasattvas who dwell in the fourth ground should also possess these four spiritual powers. What are the four? Furthermore, there is a spiritual power called 『No-Form』. Bodhisattvas who attain this spiritual power can travel throughout the ten directions and countless worlds, from the Three Realms of Form (trayo-dhatu) to the edge of space, universally enabling sentient beings to attain the Dharma of No-Form. Furthermore, there is a spiritual power called 『Eliminating Greed』. Those who attain this spiritual power can travel throughout the ten directions and countless worlds, fully understanding the thoughts in the minds of sentient beings, and teaching and transforming them with the Dharma of meditative intention. Furthermore, there is a spiritual power called 『Turning the Dharma Wheel』. Those who attain this spiritual power can travel throughout the ten directions and countless worlds, turning the Four Fearlessnesses (catu-vaisaradyani) and the Dharma of Undying Ambrosia, satisfying those who have been hungry and thirsty for a long time. Furthermore, there is a spiritual power called 『Equal Wisdom』. Those who attain this spiritual power can travel throughout the ten directions and countless worlds, fully understanding the thoughts in the minds of sentient beings, and delivering and liberating them with equal wisdom. This is what it means for a Bodhisattva-Mahasattva dwelling in the fourth ground to fully possess the practice of the four spiritual powers.』

The Buddha further told the clansman: 『Bodhisattva-Mahasattvas in the fifth ground have four spiritual powers. What are the four? There is a spiritual power called 『Measureless Gate』. Bodhisattvas who attain this Measureless Gate fully understand the thoughts in the minds of sentient beings, and deliver and liberate them with the wisdom of liberation. Furthermore, there is a spiritual power called 『Practice』. Those who attain this spiritual power can travel throughout the ten directions and countless worlds, fully understanding the thoughts of sentient beings, and then speak of the root of the Dharma, attaining thorough understanding...』

法門；復有受報神足門，得是神足者，以現行法報而度脫之。是謂菩薩在五住地具足是四神足行。」

佛復告族姓子：「菩薩在六地中，復當具足四神足行。云何為四？有神足名曰墮落，菩薩得此神足者，遍游十方無量世界，盡觀眾生心中所念，諸惡果報應淳淑者，漸與說法令使墮落；復有無根神足，得是神足者，遍游十方無量世界，盡觀眾生心中所念，掘其根本永斷不生；復有神足名離垢出要，得此神足者，遍游十方無量世界，盡觀眾生心中所念，令彼眾生得出道要(不了梵本闕一事)。」

佛復告族姓子：「菩薩摩訶薩以在七地，名曰不退轉法，便當具足四神足法。云何為四？有神足名曰眾生身不凈，菩薩得此神足者，能示現惡露不凈，因此教化無數眾生；復有神足名曰道德，菩薩得此神足者，能以正道舍於三道得阿羅漢；復有神足名曰覺正，菩薩得此神足者，能令眾生皆立信地令不退轉。是謂菩薩摩訶薩在七地中具神足法。」

佛復告族姓子：「菩薩摩訶薩在八地中，具足四神足，廣大無邊非聲聞辟支佛所能及知。云何為四？或有神足本未發道心，菩薩得此神足者，令彼眾生始立信地，余行未就；復有神足名曰無生，菩薩得此神足者，一一觀察諸行無我；復有神足名曰貪著，菩薩得此神足者

【現代漢語翻譯】 現代漢語譯本：法門：又有受報神足門，得到這種神足的人，用現行的果報之法來度脫眾生。這就是菩薩在五住地圓滿具足這四種神足行。 佛陀又告訴這位族姓子：『菩薩在第六地中，應當圓滿具足四種神足行。哪四種呢？有一種神足叫做墮落，菩薩得到這種神足，就能遍游十方無量世界，完全瞭解眾生心中所想，對於那些惡果報應已經成熟的眾生，逐漸地用佛法開導他們，使他們墮落（惡道）；又有一種無根神足，得到這種神足的人，就能遍游十方無量世界，完全瞭解眾生心中所想，挖掘他們的根本，永遠斷絕不再生起；又有一種神足叫做離垢出要，得到這種神足的人，就能遍游十方無量世界，完全瞭解眾生心中所想，使那些眾生能夠得到出離之道的要訣（梵文字此處缺少一事）。』 佛陀又告訴這位族姓子：『菩薩摩訶薩在第七地，叫做不退轉法，就應當圓滿具足四種神足法。哪四種呢？有一種神足叫做眾生身不凈，菩薩得到這種神足，能夠示現種種污穢不凈之物，因此教化無數眾生；又有一種神足叫做道德，菩薩得到這種神足，能夠用正道捨棄三惡道，證得阿羅漢果（Arhat）；又有一種神足叫做覺正，菩薩得到這種神足，能夠使眾生都立於信地，不再退轉。這就是菩薩摩訶薩在第七地中具足的神足法。』 佛陀又告訴這位族姓子：『菩薩摩訶薩在第八地中，具足四種神足，廣大無邊，不是聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）所能達到和知曉的。哪四種呢？或者有一種神足是針對那些本來沒有發起道心的眾生，菩薩得到這種神足，能夠使那些眾生開始立於信地，其餘的修行還沒有成就；又有一種神足叫做無生，菩薩得到這種神足，能夠一一觀察諸法都是無我的；又有一種神足叫做貪著，菩薩得到這種神足，……』

【English Translation】 English version: Furthermore, there is the divine power gate of receiving retribution; those who attain this divine power use the law of present retribution to liberate beings. This is what is meant by a Bodhisattva in the fifth dwelling-place fully possessing these four divine power practices. The Buddha further told the clansman: 'A Bodhisattva in the sixth stage should also fully possess four divine power practices. What are the four? There is a divine power called 'Falling'; a Bodhisattva who attains this divine power can travel throughout the ten directions and countless worlds, fully observing the thoughts in the minds of beings. For those whose evil karmic retributions are ripe, they gradually teach the Dharma, causing them to fall (into lower realms). There is also a 'Rootless' divine power; one who attains this divine power can travel throughout the ten directions and countless worlds, fully observing the thoughts in the minds of beings, digging up their roots and permanently cutting them off so they do not arise again. There is also a divine power called 'Leaving Defilement and Seeking the Essential'; one who attains this divine power can travel throughout the ten directions and countless worlds, fully observing the thoughts in the minds of beings, enabling those beings to attain the essential path of liberation (one item is missing in the incomplete Sanskrit text).' The Buddha further told the clansman: 'A Bodhisattva Mahasattva in the seventh stage, called the 'Non-retreating Dharma', should fully possess four divine power Dharmas. What are the four? There is a divine power called 'The Impurity of Beings' Bodies'; a Bodhisattva who attains this divine power can demonstrate the foulness and impurity of the body, thereby teaching and transforming countless beings. There is also a divine power called 'Morality'; a Bodhisattva who attains this divine power can use the right path to abandon the three evil paths and attain Arhatship (Arhat). There is also a divine power called 'Awakening and Correctness'; a Bodhisattva who attains this divine power can enable all beings to establish themselves in the ground of faith and not retreat. This is what is meant by a Bodhisattva Mahasattva in the seventh stage possessing the divine power Dharmas.' The Buddha further told the clansman: 'A Bodhisattva Mahasattva in the eighth stage possesses four divine powers, which are vast and boundless, beyond the reach and knowledge of Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha). What are the four? There is a divine power for those who have not yet generated the aspiration for enlightenment; a Bodhisattva who attains this divine power can enable those beings to initially establish themselves in the ground of faith, while their other practices are not yet accomplished. There is also a divine power called 'Non-arising'; a Bodhisattva who attains this divine power can observe each and every dharma as being without self. There is also a divine power called 'Attachment'; a Bodhisattva who attains this divine power...'

，貪樂諸佛相好；復有盡漏神足，菩薩得是神足者，能使一意斷諸漏法。是謂菩薩摩訶薩在八地中具四神足。」

佛復告族姓子：「菩薩在九住中，便當具足四神足法。云何為四？有神足名曰眾海，菩薩得此神足者，諸有四使趣來向門，穢垢已盡便得入門，心垢未盡不得入門，是謂菩薩在九地中具四神足。」

佛復告族姓子：「菩薩在十地中，具四神足。云何為四？有神足名曰光明，菩薩得是神足者，游騰十方無數佛土，盡觀眾生心中所念，坐樹王下結加趺坐，爾乃具足弘誓之心；復有神足名曰無量門，菩薩得此神足者，分別所趣盡趣一乘；復有神足名曰一念，菩薩得此神足者，盡令十方無量眾生一念成道；復有神足名曰莊嚴，菩薩得此神足者，一日之中盡共莊嚴諸佛剎土，同字同時一時成道。是謂十住菩薩摩訶薩具四神足法。」

菩薩瓔珞經卷第三 大正藏第 16 冊 No. 0656 菩薩瓔珞經

菩薩瓔珞經卷第四(一名現在報)

姚秦涼州沙門竺佛念譯

音響品第九

爾時，世尊復欲重宣如來神足無量法義，便以一偈遍滿十方無量世界。爾時，如來即說頌曰：

「有無從空生，　　彼聲非我有， 　聲聲各各異，　　故說尊法教。 　佛行不可量，　　

【現代漢語翻譯】 現代漢語譯本： 佛陀再次告訴善男子：『菩薩在第八地中，具備四種神足。哪四種呢？有一種神足名為不退轉，菩薩得到這種神足，就不會退轉于諸佛的相好，而貪戀于其中；還有一種神足名為盡漏，菩薩得到這種神足，能夠一心斷除各種煩惱。這就是菩薩摩訶薩在第八地中具備的四種神足。』

佛陀又告訴善男子：『菩薩在第九住中，應當具足四種神足法。哪四種呢？有一種神足名為眾海，菩薩得到這種神足，如果四種煩惱的使者前來，已經斷盡污垢的就能進入，心垢沒有斷盡的就不能進入，這就是菩薩在第九地中具備的四種神足。』

佛陀再次告訴善男子：『菩薩在第十地中，具備四種神足。哪四種呢？有一種神足名為光明，菩薩得到這種神足，能夠遊歷十方無數的佛土，完全觀察眾生心中所想，坐在菩提樹下結跏趺坐，才能具足弘大的誓願之心；還有一種神足名為無量門，菩薩得到這種神足，能夠分別所趣向的，最終都趣向一乘（Ekayana）；還有一種神足名為一念，菩薩得到這種神足，能夠讓十方無量眾生在一念之間成就道業；還有一種神足名為莊嚴，菩薩得到這種神足，能夠在一天之中共同莊嚴諸佛的剎土，在相同的文字、相同的時刻、同一時間成就道業。這就是十住菩薩摩訶薩具備的四種神足法。』

《菩薩瓔珞經》卷第三 大正藏第16冊 No. 0656 《菩薩瓔珞經》

《菩薩瓔珞經》卷第四（又名《現在報》）

姚秦涼州沙門竺佛念譯

音響品第九

這時，世尊再次想要宣說如來神足無量的法義，便用一首偈頌遍滿十方無量世界。當時，如來說頌道：

『有和無從空性生起， 那聲音並非我所有， 聲音聲聲各不相同， 所以宣說尊貴的佛法教義。 佛陀的行持不可衡量， 』

【English Translation】 English version: The Buddha further told the son of good family: 'The Bodhisattva in the eighth stage possesses four supernatural powers (abhijñā). What are the four? There is a supernatural power called Non-Regression, and the Bodhisattva who attains this supernatural power will not regress in the face of the excellent qualities of all Buddhas, and will not be attached to them; there is also a supernatural power called Exhaustion of Defilements, and the Bodhisattva who attains this supernatural power can single-mindedly cut off all defiled dharmas. This is what is meant by the Bodhisattva-Mahasattva possessing four supernatural powers in the eighth stage.'

The Buddha further told the son of good family: 'The Bodhisattva in the ninth abode should possess four supernatural power dharmas. What are the four? There is a supernatural power called Ocean of Multitudes, and the Bodhisattva who attains this supernatural power, if the four messengers of affliction come, those who have exhausted their defilements can enter, and those whose mental defilements have not been exhausted cannot enter. This is what is meant by the Bodhisattva possessing four supernatural powers in the ninth stage.'

The Buddha further told the son of good family: 'The Bodhisattva in the tenth stage possesses four supernatural powers. What are the four? There is a supernatural power called Light, and the Bodhisattva who attains this supernatural power can travel to countless Buddha lands in the ten directions, fully observe the thoughts in the minds of sentient beings, sit in the lotus position under the Bodhi tree, and then fully possess the heart of great vows; there is also a supernatural power called Immeasurable Gate, and the Bodhisattva who attains this supernatural power can distinguish the directions to which they are going, and ultimately go to the One Vehicle (Ekayana); there is also a supernatural power called One Thought, and the Bodhisattva who attains this supernatural power can enable countless sentient beings in the ten directions to attain enlightenment in one thought; there is also a supernatural power called Adornment, and the Bodhisattva who attains this supernatural power can jointly adorn the Buddha lands in one day, and attain enlightenment with the same words, at the same moment, and at the same time. This is what is meant by the Bodhisattva-Mahasattva in the ten abodes possessing the four supernatural power dharmas.'

Bodhisattva Garland Sutra, Volume 3 Taisho Tripitaka Volume 16, No. 0656, Bodhisattva Garland Sutra

Bodhisattva Garland Sutra, Volume 4 (also known as Present Retribution)

Translated by the Shramana Zhu Fonian of Liangzhou in the Yao Qin Dynasty

Chapter 9: Sound and Echo

At that time, the World Honored One, wishing to further proclaim the immeasurable Dharma meaning of the Tathagata's supernatural powers, then used a verse to fill the immeasurable worlds in the ten directions. At that time, the Tathagata spoke the verse:

'Existence and non-existence arise from emptiness, That sound is not mine, Sounds are different from each other, Therefore, the venerable Dharma teachings are proclaimed. The conduct of the Buddha is immeasurable, '

非有亦不無， 　一音演諸法，　　由此得成佛。」

爾時，世尊說此偈已，便見十方諸佛世尊各稱歎說：「善哉，善哉！諸佛清凈眾行齊同，十方無央數世雄最勝，同一音響演說諸法，六度無極一一度中，皆有無量諸佛種姓，無盡之法不可思議。云何種姓不可思議？如十方佛盡同一響，以一偈義普使十方無量眾生盡入無盡法門，皆同志趣一日一時悉皆成道。復以一音遍滿無量恒沙剎土，使彼眾生聞此音聲，自然識縛永得解脫。」

時有菩薩名曰解釋，即從座起執持威儀，已舍眾望曉了諸法，眾智自在逮不起法忍，偏露右臂長跪叉手，前白佛言：「甚奇！甚特！今聞如來一音一響一度之中，盡說法典具足眾行，亦非羅漢辟支佛所能逮及。今欲所問，云何以音響之中具足如來眾行之法，為彼眾生先得諸法，后聞此音乃得覺寤乎？為音聲中出諸法名耶？」

爾時，世尊聞解釋菩薩所問，即報曰：「善哉，善哉！族姓子！汝今乃問空無形法，非是羅漢辟支所及，今當與汝一一分別。諦聽諦聽！善思念之！如來音響如空無形故，出生諸法不可思議。」

解釋菩薩白佛言：「云何？世尊！如來音響如空無形，云何復言出生諸法？」

佛告解釋菩薩曰：「如來音響為有形耶？」

答曰：「無

【現代漢語翻譯】 現代漢語譯本： 『非有亦非無， 一音演說諸法，由此得以成就佛果。』

當時，世尊說完這首偈頌后，便見到十方諸佛世尊各自稱讚說：『善哉，善哉！諸佛清凈的修行都相同，十方無數的世間英雄最為殊勝，用同一種音響演說諸法，六度（Dāna-pāramitā，佈施波羅蜜）、（Śīla-pāramitā，持戒波羅蜜）、（Kṣānti-pāramitā，忍辱波羅蜜）、（Vīrya-pāramitā，精進波羅蜜）、（Dhyāna-pāramitā，禪定波羅蜜）、（Prajñā-pāramitā，般若波羅蜜）)無極，每一種度中，都有無量諸佛的種姓，無盡的佛法不可思議。』 『為何說種姓不可思議呢？因為十方諸佛都用同一種音響，用一首偈頌的意義普遍使十方無量眾生都進入無盡的法門，都志同道合，在同一日同一時全部成就佛道。又用一種音響遍滿無量恒河沙數的剎土，使那裡的眾生聽到這種音聲，自然的業力束縛永遠得到解脫。』

當時有一位菩薩名叫解釋（Vyākhyā），立即從座位上站起，保持著威儀，已經捨棄了對世俗的期望，通曉了諸法，眾智自在，獲得了不起法忍（anutpattika-dharma-kṣānti），袒露右臂，長跪合掌，上前對佛說：『非常奇特！非常殊勝！如今聽聞如來的一種音響，一度之中，就能夠說完法典，具足各種修行，也不是阿羅漢（Arhat）、辟支佛（Pratyekabuddha）所能達到的。現在想要請問，如何用音響之中具足如來的各種修行之法，是讓那些眾生先得到諸法，后聽到這種音聲才得以覺悟呢？還是音聲中出現諸法的名稱呢？』

當時，世尊聽到解釋菩薩的提問，就回答說：『善哉，善哉！善男子！你現在問的是空無形之法，不是阿羅漢、辟支佛所能達到的，現在我將為你一一分別解說。仔細聽，仔細聽！好好思考！如來的音響如同虛空一樣無形，所以出生諸法不可思議。』

解釋菩薩對佛說：『為什麼？世尊！如來的音響如同虛空一樣無形，為什麼又說出生諸法呢？』

佛告訴解釋菩薩說：『如來的音響是有形的嗎？』

回答說：『不是。』

【English Translation】 English version: 'Neither existent nor non-existent, One sound expounds all dharmas, Thus one attains Buddhahood.'

At that time, after the World Honored One spoke this verse, he saw all the Buddhas, the World Honored Ones in the ten directions, each praising and saying: 'Excellent, excellent! The pure practices of all Buddhas are the same. The most victorious heroes of the world in the ten directions, countless in number, expound all dharmas with the same sound. The six perfections (Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā) are limitless, and in each perfection, there are immeasurable Buddha lineages, and the endless dharma is inconceivable.' 'Why is the lineage inconceivable? Because all the Buddhas in the ten directions use the same sound, and with the meaning of one verse, universally cause countless beings in the ten directions to enter the endless dharma gate, all with the same aspirations, all attaining the Way on the same day and at the same time. Furthermore, with one sound, they pervade immeasurable Ganges-sand-like lands, causing those beings to hear this sound, and their natural bonds are forever liberated.'

At that time, there was a Bodhisattva named Vyākhyā (解釋), who immediately rose from his seat, maintaining his dignified demeanor, having already abandoned worldly expectations, understanding all dharmas, with freedom in all wisdom, having attained the non-arising dharma-kṣānti (anutpattika-dharma-kṣānti), bared his right arm, knelt with palms together, and said to the Buddha: 'How wondrous! How extraordinary! Now I hear that the Thus Come One, with one sound, in one perfection, can completely expound the Dharma, fully possessing all practices, which is also unattainable by Arhats (Arhat) and Pratyekabuddhas (辟支佛). Now I wish to ask, how can the sound contain all the practices of the Thus Come One? Is it that those beings first obtain the dharmas, and then hear this sound and awaken? Or does the sound produce the names of all dharmas?'

At that time, the World Honored One, hearing the question of the Bodhisattva Vyākhyā, replied: 'Excellent, excellent! Son of a good family! You are now asking about the formless dharma of emptiness, which is unattainable by Arhats and Pratyekabuddhas. Now I will explain it to you one by one. Listen carefully! Listen carefully! Think well about it! The Thus Come One's sound is like the formless emptiness, therefore the birth of all dharmas is inconceivable.'

The Bodhisattva Vyākhyā said to the Buddha: 'Why? World Honored One! The Thus Come One's sound is like the formless emptiness, why do you say that it gives birth to all dharmas?'

The Buddha said to the Bodhisattva Vyākhyā: 'Is the Thus Come One's sound with form?'

He replied: 'No.'

形。」

又問：「音響無形，響從何出？」

答曰：「四大因緣，有識分別。」

佛復告族姓子：「如汝所問，如來音響如空無形，云何以無形法出生諸法？響從四大，非空法界乎？」

答曰：「不然。」

佛復告解釋菩薩：「云何？族姓子！如來音響本出四大，響滅復歸何處？」

答曰：「響無所歸。」

佛復問曰：「若有異空出此響乎？」

答曰：「非然，不從異空而出音響。」

佛言：「亦非異空，亦非此空，將非如來於汝有各。」

解釋菩薩白佛言：「世尊自稱，如來音響如空無形，便能出生諸法。審知此法由如來響乃出生諸法，云何復言于虛空界復出生諸法？如人于冥求明甚為難得，今我懷疑甚倍于彼。」

佛復告解釋菩薩曰：「云何？族姓子！今此諸法名生，云何而有？為從空耶？不從空耶？」

答曰：「今諸法之法性自本空，空性亦空，空空自空，豈有諸法乎？」

佛言：「如是，如是。如汝所言，如來諸法如空無形，四大音響出於四大。如來音響及虛空界豈不異乎？」

答曰：「不然。如我所問，如來音響出本四大，便出生一切諸法，此則不疑。云何虛空復言出生諸法乎？」

佛言：「止止！族姓子

【現代漢語翻譯】 現代漢語譯本 又問：『音響沒有形狀，那麼音響是從哪裡發出的呢？』 回答說：『由四大因緣和合，加上意識的分別作用而產生。』（四大：地、水、火、風四種構成物質世界的基本元素；因緣：產生結果的直接和間接條件；有識分別：具有識別和分別的能力） 佛陀再次告訴這位族姓子：『正如你所問，如來的音響就像虛空一樣沒有形狀，怎麼能用沒有形狀的法來產生各種法呢？音響來自四大，難道不是空性的法界嗎？』 回答說：『不是這樣的。』 佛陀再次告訴解釋菩薩：『怎麼樣？族姓子！如來的音響本來是從四大產生的，音響消失後又歸到哪裡呢？』 回答說：『音響無處可歸。』 佛陀又問：『難道有不同於虛空的另一個空間產生這個音響嗎？』 回答說：『不是這樣的，音響不是從另一個空間產生的。』 佛說：『既不是另一個空間，也不是這個空間，難道如來對你有所欺騙嗎？』 解釋菩薩對佛說：『世尊您自己說，如來的音響就像虛空一樣沒有形狀，卻能產生各種法。我確實知道這些法是由如來的音響才產生的，為什麼又說從虛空界也能產生各種法呢？就像人在黑暗中尋找光明一樣非常困難，我現在的疑惑比那還要嚴重。』 佛陀再次告訴解釋菩薩說：『怎麼樣？族姓子！現在這些法被稱為生，是怎麼產生的呢？是從虛空產生的嗎？還是不從虛空產生的呢？』 回答說：『現在這些法的法性本來就是空，空性也是空，空空本身就是空，哪裡還有什麼法呢？』 佛說：『是這樣的，是這樣的。正如你所說，如來的各種法就像虛空一樣沒有形狀，四大的音響是從四大產生的。如來的音響和虛空界難道不是不同的嗎？』 回答說：『不是這樣的。正如我所問，如來的音響從四大產生，就能產生一切法，對此我沒有疑問。為什麼又說虛空也能產生各種法呢？』 佛說：『停止，停止！族姓子！』

【English Translation】 English version Again he asked: 'Sound has no form, from where does sound arise?' He replied: 'From the union of the Four Great Elements (四大: earth, water, fire, and wind, the four basic elements constituting the material world) and the discrimination of consciousness (有識分別: the ability to recognize and differentiate).' (因緣: conditions, both direct and indirect, that lead to a result) The Buddha further said to the clansman: 'As you asked, the Tathagata's (如來) sound is like space, formless. How can formless dharmas (法) give rise to all dharmas? Sound comes from the Four Great Elements, is it not the Dharma Realm of emptiness?' He replied: 'It is not so.' The Buddha further said to the Explaining Bodhisattva (解釋菩薩): 'How is it? Clansman! The Tathagata's sound originally arises from the Four Great Elements. Where does the sound go when it ceases?' He replied: 'Sound has nowhere to return.' The Buddha further asked: 'Does this sound arise from a space different from emptiness?' He replied: 'It is not so; sound does not arise from a different space.' The Buddha said: 'It is neither a different space nor this space. Could it be that the Tathagata is deceiving you?' The Explaining Bodhisattva said to the Buddha: 'World Honored One (世尊), you yourself said that the Tathagata's sound is like space, formless, yet it can give rise to all dharmas. I truly know that these dharmas arise from the Tathagata's sound. Why do you also say that all dharmas arise from the realm of emptiness? It is as difficult as seeking light in the darkness; my doubt is even greater than that.' The Buddha further said to the Explaining Bodhisattva: 'How is it? Clansman! These dharmas that are called arising, how do they arise? Do they arise from emptiness? Or do they not arise from emptiness?' He replied: 'The Dharma-nature (法性) of these dharmas is originally empty; emptiness itself is also empty; emptiness of emptiness is itself empty. Where are there any dharmas?' The Buddha said: 'So it is, so it is. As you said, the Tathagata's dharmas are like space, formless; the sound of the Four Great Elements arises from the Four Great Elements. Are the Tathagata's sound and the realm of emptiness not different?' He replied: 'It is not so. As I asked, the Tathagata's sound arises from the Four Great Elements and can give rise to all dharmas; I have no doubt about this. Why do you also say that emptiness can give rise to all dharmas?' The Buddha said: 'Stop, stop! Clansman!'

！今汝發問者皆是如來威神。云何？族姓子！如來音響有耶？」

答曰：「無也。」

「云何？族姓子！如來音響無耶？」

答曰：「如如。」

佛復問：「如來音響非有非無，當何名此法乎？」

答曰：「此法當稱曰空。」

佛言：「空自無形，亦非此、亦非彼、亦無中間。云何得稱為空？」

解釋菩薩白佛言：「如來廣長舌自說空性，非有非無亦無若干。如我所觀本無此空，況我當復立空名號乎？」

佛言：「族姓子！空非有非無亦無中間，如我今日如來、至真、等正覺，十號具足，亦非有、亦非無、亦無中間，所說諸法亦復如是。何以謗如來言，稱空名號出於如來？」

爾時，世尊欲解諸會心中所疑，便告四部眾：「如來一音便能出生一切諸法，說此非虛非不有是，但為眾生生計著想故，處迷惑永在四流。如來神智不可思議，如佛識所念以無量行本，悉能識知一切眾生所應果報，亦非羅漢辟支佛境界。是故，如來一音盡能出生一切諸法。」

爾時，解釋菩薩復白佛言：「世尊！甚奇！甚特！眾生境界不可思議。或有弘誓趣于大乘，或發羅漢辟支佛心，或樂空定無相無愿，復有樂在天人受福，如此等類不可思議，彼彼眾生彼彼心識，所念不同行亦

【現代漢語翻譯】 現代漢語譯本： 『現在你所提出的問題，都是如來（Tathagata，佛的稱號之一）的威神力所致。』『怎麼樣？族姓子（Kulaputra，對在家信徒的尊稱）！如來的音響存在嗎？』 回答說：『不存在。』 『怎麼樣？族姓子！如來的音響不存在嗎？』 回答說：『如如（Tathata，真如，指事物的真實本性）。』 佛陀又問：『如來的音響非有非無，應該稱這種法為什麼呢？』 回答說：『這種法應當稱為空（Sunyata，佛教中的一個重要概念，指事物的無自性）。』 佛說：『空本身沒有形狀，既不是這邊，也不是那邊，也沒有中間。怎麼能稱它為空呢？』 解釋菩薩（Vimalakirti Bodhisattva）對佛說：『如來您用廣長舌自身宣說空性，它非有非無，也沒有種種差別。依我所見，本來就沒有這個空，何況我還要再建立一個空的名號呢？』 佛說：『族姓子！空非有非無，也沒有中間。就像我今天，作為如來、至真、等正覺（Samyaksambuddha，完全覺悟的佛陀），十種稱號都具備，也非有、也非無、也沒有中間，所說的各種法也是這樣。為什麼誹謗我說，稱空的名號是從如來這裡產生的呢？』 當時，世尊（Bhagavan，佛的稱號之一）想要解除大眾心中的疑惑，就告訴四部眾（比丘、比丘尼、優婆塞、優婆夷）：『如來的一音就能出生一切諸法，說這個非虛非不有，只是因為眾生對生活產生計較和執著，所以處在迷惑之中，永遠沉溺在四種煩惱的洪流里。如來的神智不可思議，如佛的意識所念及的無量行為的根本，都能識別知曉一切眾生所應得的果報，也不是阿羅漢（Arhat，已證得解脫的聖者）和辟支佛（Pratyekabuddha，緣覺，獨自悟道的聖者）的境界。所以，如來的一音就能出生一切諸法。』 當時，解釋菩薩又對佛說：『世尊！真是奇特！真是特別！眾生的境界不可思議。有人發弘大的誓願趣向大乘（Mahayana，佛教的一個主要流派），有人發阿羅漢和辟支佛的心，有人喜歡空定（Sunyata-samadhi，證悟空性的禪定）、無相（Animitta，不執著於事物表象）和無愿（Apranihita，不追求任何願望），還有人喜歡在天界和人間享受福報，像這些種類不可思議，他們各自的眾生，各自的心識，所念的不同，行為也不同』

【English Translation】 English version: 『Now, all the questions you are asking are due to the majestic spiritual power of the Tathagata (One of the titles of the Buddha).』 『How is it? Kulaputra (A respectful term for lay devotees)! Does the sound of the Tathagata exist?』 He answered: 『It does not exist.』 『How is it? Kulaputra! Does the sound of the Tathagata not exist?』 He answered: 『As it is (Tathata, Suchness, referring to the true nature of things).』 The Buddha further asked: 『The sound of the Tathagata is neither existent nor non-existent, what should this Dharma be called?』 He answered: 『This Dharma should be called emptiness (Sunyata, a key concept in Buddhism, referring to the lack of inherent existence).』 The Buddha said: 『Emptiness itself has no form, it is neither here, nor there, nor in between. How can it be called emptiness?』 Vimalakirti Bodhisattva said to the Buddha: 『The Tathagata himself uses his broad and long tongue to speak of emptiness, which is neither existent nor non-existent, nor does it have various distinctions. As I see it, there is fundamentally no such thing as emptiness, let alone that I should establish a name for emptiness.』 The Buddha said: 『Kulaputra! Emptiness is neither existent nor non-existent, nor is there an intermediate state. Just as I am today, as the Tathagata, the Perfectly Enlightened One (Samyaksambuddha), complete with the ten titles, am also neither existent, nor non-existent, nor in between, so too are all the Dharmas I speak. Why do you slander me by saying that the name of emptiness originates from the Tathagata?』 At that time, the Bhagavan (One of the titles of the Buddha), wishing to resolve the doubts in the minds of the assembly, said to the fourfold assembly (monks, nuns, laymen, and laywomen): 『A single sound of the Tathagata can give rise to all Dharmas, saying this is neither false nor not existent, but it is only because sentient beings generate calculation and attachment to life that they are in delusion, forever immersed in the four streams of affliction. The divine wisdom of the Tathagata is inconceivable, as the root of the immeasurable actions contemplated by the Buddha's consciousness can recognize and know all the karmic retributions that sentient beings should receive, which is also not the realm of Arhats (liberated saints) and Pratyekabuddhas (Solitary Buddhas, those who attain enlightenment on their own). Therefore, a single sound of the Tathagata can give rise to all Dharmas.』 At that time, Vimalakirti Bodhisattva again said to the Buddha: 『Bhagavan! How wondrous! How extraordinary! The realm of sentient beings is inconceivable. Some make great vows to aspire to the Mahayana (a major branch of Buddhism), some generate the mind of Arhats and Pratyekabuddhas, some delight in emptiness-samadhi (meditative absorption on emptiness), the signless (not clinging to appearances), and the desireless (not pursuing any wishes), and some delight in enjoying blessings in the heavens and among humans. Such categories are inconceivable, their respective sentient beings, their respective minds, their thoughts are different, and their actions are also different』

非一。云何以一音出生諸法，盡能周遍一切眾生？」

爾時，世尊告解釋菩薩曰：「如來神智無形不可睹見，有智名曰速疾自在，盡能遍知眾生心識有深有淺，皆能分別。」

時解釋菩薩復白佛言：「眾生神識非有非無，或計有常、或計無常，云何以捷疾自在智，盡能出生一切智乎？」

佛告解釋菩薩：「今當與汝引喻，智者以喻自解。云何？族姓子！如日天子受四大身十二由延，內宮墻壁去外墻壁七由延，其間光照倍明無量。第二宮墻去第三宮墻復去七由延，光明轉減，乃至第七各相去七由延，光明所照各各不如。最第七墻外復有衛護墻，相去二由延，光明轉復不如。在內第一宮墻名曰如意隨珠所作，其間熱如無根本火也；第二墻名曰隨焰珠所造，其熱如黑繩火也；第三墻名曰焰光影，其熱如焰火也；第四墻名曰勇焰珠，其熱如灰沸火也；第五墻名曰極焰陰，其熱如銅葉火也；第六墻名曰琉璃，其熱如紅蓮華火也；第七墻名曰水精，其熱如青蓮華火也。云何？族姓子！此日天子一日一夜，周遍四域行極速疾，其光明照四天下，青黃赤白若高若下，城郭丘聚姓字名號，悉能自見一一分別。云何？族姓子！眾生無量形品不同，云何日天子光明，悉能照彼盡同一色？為從日光中出無量光照無量形？為從

【現代漢語翻譯】 現代漢語譯本：『並非唯一。為何能以一種聲音出生諸法，並能周遍一切眾生呢？』

當時，世尊告訴解釋菩薩（Jieshi Pusa，一位菩薩的名字）說：『如來的神智無形無相，不可見，但有一種智慧名為速疾自在，能夠遍知眾生的心識，有深有淺，都能分別。』

當時，解釋菩薩又對佛說：『眾生的神識非有非無，有人認為常住不變，有人認為斷滅無常，如何能以捷疾自在的智慧，出生一切智慧呢？』

佛告訴解釋菩薩：『現在我為你舉個例子，有智慧的人可以通過比喻自己理解。怎麼樣？善男子！比如日天子（Ritianzi，太陽神）的身體有四大身十二由延（youyan，古印度長度單位），內宮墻壁距離外墻壁七由延，其間的光照倍加明亮，無量無邊。第二宮墻距離第三宮墻又是七由延，光明逐漸減弱，乃至第七層，各層之間相距七由延，光明所照各不相同。最外第七層墻外，還有衛護墻，相距二由延，光明更加不如。在內第一層宮墻名為如意隨珠所作，其間的熱度如同沒有根本的火；第二層墻名為隨焰珠所造，其熱度如同黑繩火；第三層墻名為焰光影，其熱度如同火焰；第四層墻名為勇焰珠，其熱度如同灰沸的火；第五層墻名為極焰陰，其熱度如同銅葉火；第六層墻名為琉璃，其熱度如同紅蓮花火；第七層墻名為水精，其熱度如同青蓮花火。怎麼樣？善男子！這日天子一日一夜，周遍四方執行極快，其光明照耀四天下，青黃赤白，無論高低，城郭丘陵，姓氏名號，都能自己看見，一一分別。怎麼樣？善男子！眾生無量，形體品類不同，為什麼日天子的光明，都能照耀他們，盡皆同一顏色？是從日光中出生無量光，照耀無量形體嗎？還是從』

【English Translation】 English version: 'It is not one. How can one sound give rise to all dharmas and pervade all sentient beings?'

At that time, the World Honored One told Jieshi Bodhisattva (Jieshi Pusa, name of a Bodhisattva): 'The Tathagata's (Rulai, 'Thus Come One', an epithet of the Buddha) divine wisdom is formless and invisible, but there is a wisdom called Swift and Free, which can know the minds of all sentient beings, whether deep or shallow, and can distinguish them all.'

At that time, Jieshi Bodhisattva again said to the Buddha: 'The consciousness of sentient beings is neither existent nor non-existent; some consider it permanent, while others consider it impermanent. How can swift and free wisdom give rise to all wisdom?'

The Buddha told Jieshi Bodhisattva: 'Now I will give you an analogy, and the wise will understand through the analogy. How is it? Son of a good family! For example, the body of the Sun God (Ritianzi, Sun God) is twelve yojanas (youyan, an ancient Indian unit of length) in four dimensions. The inner palace wall is seven yojanas away from the outer wall, and the light in between is infinitely brighter. The second palace wall is again seven yojanas away from the third palace wall, and the light gradually diminishes, until the seventh layer, each layer being seven yojanas apart, and the light shining on each is different. Outside the outermost seventh wall, there is also a protective wall, two yojanas away, and the light is even less. The innermost first palace wall is made of wish-fulfilling pearls, and its heat is like a fire without roots; the second wall is made of flame-following pearls, and its heat is like black rope fire; the third wall is called flame light shadow, and its heat is like flame fire; the fourth wall is called brave flame pearl, and its heat is like ash-boiling fire; the fifth wall is called extreme flame shade, and its heat is like copper leaf fire; the sixth wall is called lapis lazuli, and its heat is like red lotus fire; the seventh wall is called crystal, and its heat is like blue lotus fire. How is it? Son of a good family! This Sun God travels around the four regions day and night extremely quickly, and its light shines on the four continents, blue, yellow, red, and white, whether high or low, cities, hills, surnames, and names, all can be seen and distinguished. How is it? Son of a good family! Sentient beings are countless, and their forms and categories are different. Why can the light of the Sun God illuminate them all with the same color? Does it come from the sunlight emitting countless lights to illuminate countless forms? Or from'

一光照無量形？」

爾時，解釋菩薩前白佛言：「如我所問，如來一音出生無量諸法，此之音聲出於四大，當來過去今現在，所出言教我則不疑。今日光明性分自爾，云何以言教同耶？」

佛告族姓子：「如來四大所出音響悉各有教，盡能出生一切諸法。諸佛世尊當說法時，亦不念言說是置是，心寂然滅不念若干。猶日天子一光所照普遍諸域，亦不有念我有所照，其蒙光者各知所趣，是謂，解釋菩薩！如來捷疾自在之智多有所益，遍知十方有形之識化而度之。」

爾時，解釋菩薩復白佛言：「如來所出音響，有明無明、有闇無闇，皆能進趣成於道教。日光所照多有所傷，樂闇者多，何得以此為喻耶？」

佛告族姓子：「如人游空意迷難悟，汝今如是未解吾譬。吾今所說如來音響出於四大，盡能出生一切諸法，日光天子光悉能遍照一切有形，一者能出生諸法，二者能遍照有形。有何差別而懷狐疑？」

爾時，解釋菩薩深自思惟豁然大悟，復重白佛言：「善哉！世尊！如來、至真、等正覺，以無形法以形教授、以無言教法以言教授。今重所啟，唯愿如來以時發遣使無狐疑。」

佛言：「善哉，善哉！族姓子！如來當以權便而發遣之。」

「云何？世尊！有常神通、無常神通、

【現代漢語翻譯】 現代漢語譯本 『一道光能照亮無量的形體嗎？』

這時，解釋菩薩上前稟告佛說：『依我所問，如來以一音發出無量的諸法，這音聲出於四大（地、水、火、風），無論是過去、現在、未來，如來所說的言教我都沒有疑惑。但今日的光明是其本性如此，怎麼能用言教來相比呢？』

佛告訴這位族姓子：『如來從四大發出的音響都包含教義，都能產生一切諸法。諸佛世尊說法時，也不會想說這個或說那個，內心寂靜，沒有分別念。就像太陽的光芒照遍所有區域，也不會想「我正在照耀」，接受光芒的人各自知道方向。』解釋菩薩啊！如來的敏捷自在的智慧能帶來很多益處，普遍瞭解十方有形之識，教化他們並度脫他們。

這時，解釋菩薩又稟告佛說：『如來發出的音響，無論有明無明、有暗無暗，都能引導眾生趨向成就道業。但陽光的照耀常常會帶來傷害，喜歡黑暗的人也很多，怎麼能用這個來作比喻呢？』

佛告訴這位族姓子：『就像人在空中游蕩，心意迷惑難以覺悟一樣，你現在也是這樣，不理解我的比喻。我現在說的是如來的音響出於四大，能產生一切諸法，太陽的光芒能普遍照耀一切有形之物，一個能產生諸法，一個能普遍照耀有形之物。這有什麼差別讓你如此疑惑呢？』

這時，解釋菩薩深入思考，豁然大悟，再次稟告佛說：『太好了！世尊！如來、至真、等正覺，用無形之法以有形的方式教授，用無言之教法以言語的方式教授。現在再次請示，唯愿如來及時開示，使我不再有疑惑。』

佛說：『好啊，好啊！族姓子！如來會用方便之法來開示你。』

『什麼是常神通？什麼是非常神通？』

【English Translation】 English version 『Does a single ray of light illuminate limitless forms?』

At that time, the Explaining Bodhisattva stepped forward and said to the Buddha, 『According to my understanding, the Tathagata produces limitless dharmas from a single sound. This sound arises from the four great elements (earth, water, fire, and wind). Whether in the past, present, or future, I have no doubt about the Tathagata』s teachings. However, today』s light is its inherent nature. How can it be compared to verbal teachings?』

The Buddha told the clansman, 『The sounds emanating from the Tathagata』s four great elements all contain teachings and can generate all dharmas. When the Buddhas, the World Honored Ones, teach the Dharma, they do not think about saying this or that. Their minds are tranquil and extinguished, without any discriminating thoughts. It is like the sun』s rays shining universally over all regions, without thinking, 「I am illuminating.」 Those who receive the light each know their direction. Explaining Bodhisattva! The Tathagata』s swift and unhindered wisdom brings many benefits, universally understanding the forms of consciousness in the ten directions, transforming and liberating them.』

At that time, the Explaining Bodhisattva again said to the Buddha, 『The sounds emanating from the Tathagata, whether with clarity or without clarity, with darkness or without darkness, can all guide beings towards the path of enlightenment. However, the sun』s rays often cause harm, and many prefer darkness. How can this be used as an analogy?』

The Buddha told the clansman, 『It is like a person wandering in the sky, with a confused mind that is difficult to awaken. You are the same now, not understanding my analogy. What I am saying is that the Tathagata』s sounds arise from the four great elements and can generate all dharmas, and the sun』s rays can universally illuminate all forms. One can generate dharmas, and the other can universally illuminate forms. What difference is there that causes you such doubt?』

At that time, the Explaining Bodhisattva deeply contemplated and suddenly awakened. He again said to the Buddha, 『Excellent! World Honored One! The Tathagata, the Truly Real, the Equally Rightly Awakened One, teaches the formless Dharma through forms, and teaches the Dharma of no-words through words. Now I ask again, may the Tathagata please explain in due time, so that I may no longer have doubts.』

The Buddha said, 『Good, good! Clansman! The Tathagata will use expedient means to explain it to you.』

『What is constant supernatural power? What is impermanent supernatural power?』

自識宿命神通、識他宿命神通、眼識神通、耳識神通，此六法義有何差別？」

爾時，世尊告解釋菩薩：「如是，如是。如汝所問，此六神通各各不異，今當與汝說。菩薩摩訶薩得有常通，盡觀萬物生生不絕，前生是前生、後生是後生，若經一劫至百千劫，劫起則起、劫滅則滅，觀見此識亦不腐敗。何以故？無明根深不可得敗。

「複次，無常通者，亦復觀見一切眾生有形之類，有生者滅者，從一劫乃至百千劫，劫起則起、劫滅則滅，知彼受形悉歸磨滅而不常存，是謂菩薩摩訶薩有常通、無常通各各差別。」

佛復告解釋菩薩曰：「於是，族姓子！若菩薩摩訶薩若獲自識通者，便能自見一身二身至百千身，從劫至劫其中經歷盡能自識，我生某國某縣，姓字如是種姓如是。復自識知初受四大受形若干，悉能分別善惡之行，是謂自識通也。」

佛復告族姓子：「菩薩摩訶薩得他人神通智者，從此欲色界乃至有想無想天，盡能分別一一所趣，從一歲至百千萬歲，從一劫至百千萬劫，其中成敗所經歷處，盡能分別悉皆識知，是謂菩薩摩訶薩知他人神通。」

佛復告族姓子：「菩薩摩訶薩得眼識通，觀三千大千世界，知受形者、不受形者，悉能見有形。從一歲至百千萬歲，從一劫至百千萬劫，皆

【現代漢語翻譯】 現代漢語譯本： 『自識宿命神通（能夠認識自己過去世的神通）、識他宿命神通（能夠認識他人過去世的神通）、眼識神通（通過眼睛獲得的神通）、耳識神通（通過耳朵獲得的神通），這六種法義有什麼差別？』

當時，世尊告訴解釋菩薩（一位菩薩的名字）說：『是的，是的。正如你所問，這六種神通各有不同，現在我來為你解說。菩薩摩訶薩（偉大的菩薩）獲得常通，能夠完全觀察萬物生生不息，前生是前生，後生是後生，即使經歷一劫（極長的時間單位）到百千劫，劫起則起，劫滅則滅，觀察到這種識也不會腐敗。為什麼呢？因為無明（對事物真相的迷惑）的根源深厚，無法被摧毀。』

『其次，無常通，也能觀察到一切眾生有形之類，有生有滅，從一劫乃至百千劫，劫起則起，劫滅則滅，知道他們所受的形體最終都會磨滅而不常存，這就是菩薩摩訶薩的常通和無常通各自的差別。』

佛又告訴解釋菩薩說：『因此，善男子！如果菩薩摩訶薩獲得自識通，便能自己看到一身、二身乃至百千身，從劫到劫，其中的經歷都能自己認識，我生於某國某縣，姓氏如何，種姓如何。又能自己認識到最初接受四大（地、水、火、風）而受形的情況，能夠分別善惡之行，這就是自識通。』

佛又告訴善男子：『菩薩摩訶薩獲得他人神通智，從此欲界（充滿慾望的眾生所居住的世界）乃至有想無想天（既非完全有想也非完全無想的禪定境界），都能分別他們各自所趣往的地方，從一歲到百千萬歲，從一劫到百千萬劫，其中成敗所經歷的地方，都能分別並完全知曉，這就是菩薩摩訶薩知他人神通。』

佛又告訴善男子：『菩薩摩訶薩獲得眼識通，觀察三千大千世界（廣闊的宇宙），知道受形者、不受形者，都能看見有形之物。從一歲到百千萬歲，從一劫到百千萬劫，都』

【English Translation】 English version: 'What are the differences among the superknowledges of knowing one's own past lives (self-awareness of past lives), knowing others' past lives (awareness of others' past lives), the superknowledge of eye-consciousness (divine eye), and the superknowledge of ear-consciousness (divine ear)?'

At that time, the World-Honored One told Explanation Bodhisattva (name of a Bodhisattva): 'So it is, so it is. As you have asked, these six superknowledges are each different. Now I will explain them to you. A Bodhisattva-Mahasattva (great Bodhisattva) obtains constant superknowledge, fully observing the unceasing cycle of all things, the previous life being the previous life, the subsequent life being the subsequent life. Even if passing through one kalpa (an extremely long unit of time) to hundreds of thousands of kalpas, when a kalpa arises, it arises; when a kalpa ceases, it ceases. Observing this consciousness, it does not decay. Why? Because the root of ignorance (delusion about the true nature of reality) is deep and cannot be destroyed.'

'Furthermore, the impermanent superknowledge also observes all sentient beings with form, those who are born and those who perish, from one kalpa to hundreds of thousands of kalpas. When a kalpa arises, it arises; when a kalpa ceases, it ceases. Knowing that their received forms all return to decay and do not remain constant, this is the difference between the Bodhisattva-Mahasattva's constant and impermanent superknowledges.'

The Buddha further told Explanation Bodhisattva: 'Therefore, son of a good family! If a Bodhisattva-Mahasattva obtains the superknowledge of self-awareness, then he can see himself in one body, two bodies, up to hundreds of thousands of bodies. From kalpa to kalpa, he can recognize all the experiences within them. I was born in such and such a country, such and such a county, with such and such a surname and such and such a lineage. Furthermore, he can recognize the initial reception of the four great elements (earth, water, fire, wind) and the form received, and can distinguish between good and evil actions. This is the superknowledge of self-awareness.'

The Buddha further told the son of a good family: 'If a Bodhisattva-Mahasattva obtains the wisdom of others' superknowledges, from this desire realm (the realm inhabited by beings full of desires) up to the realm of neither perception nor non-perception (a state of meditative absorption that is neither fully with perception nor fully without perception), he can distinguish each destination they go to. From one year to hundreds of millions of years, from one kalpa to hundreds of millions of kalpas, he can distinguish and fully know all the places they have experienced, including successes and failures. This is the Bodhisattva-Mahasattva's knowledge of others' superknowledges.'

The Buddha further told the son of a good family: 'If a Bodhisattva-Mahasattva obtains the superknowledge of eye-consciousness, observing the three thousand great thousand worlds (a vast cosmic system), knowing those with form and those without form, he can see all those with form. From one year to hundreds of millions of years, from one kalpa to hundreds of millions of kalpas, all'

悉觀見而不錯亂，是謂菩薩摩訶薩具眼神通而無所著。」

佛復告族姓子：「菩薩摩訶薩得耳識通，悉聞十方眾生有苦樂聲者、無苦樂聲者、聞受善惡報聲者、不受善惡報聲者，皆悉聞知而不錯亂，是謂菩薩摩訶薩具耳識通而無所著。是謂六法各各差別。」

爾時，解釋菩薩白佛言：「世尊！有常通菩薩得此通者，盡知有形質者生生不絕，無常通者生生而滅。如今觀見前生非後生，云何稱言生生不絕？複次，如來以得自識通盡識宿命，一身二身至百千身，一劫二劫至百千萬劫，今身非後身，此身異於前身。今識非后識，此識異於后識。識離此識則同於眾生，云何世尊言稱自識宿命通？又，世尊言菩薩摩訶薩得知他人心通者，盡知一切眾生心識所，知自識心通亦知己心他心，知他人心通亦知己心他心，此二神通有何差別？如世尊言，菩薩摩訶薩得眼通者，觀見十方，從欲界上至有想無想天，皆悉觀見有受形不受形者、有受善惡報不受善惡報者。復言得耳通菩薩，悉聞十方有苦樂聲無苦樂聲者、聞受善惡報不受善惡報者。眼通亦見、耳識亦聞，此二有何差別？唯愿，世尊！重演分別，使我等永無狐疑。」

佛告解釋菩薩曰：「菩薩摩訶薩得有常通，覺了諸法知住法性不變。菩薩摩訶薩得無常通，覺了諸

【現代漢語翻譯】 現代漢語譯本：完全觀察到而不會錯亂，這叫做菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）具有天眼神通而沒有任何執著。

佛陀又告訴族姓子（kulaputra，善男子）: 『菩薩摩訶薩獲得天耳通，完全聽聞到十方眾生有痛苦的聲音、有快樂的聲音、沒有痛苦的聲音、沒有快樂的聲音，聽到承受善惡果報的聲音、不承受善惡果報的聲音，都完全聽聞知曉而不會錯亂，這叫做菩薩摩訶薩具有天耳神通而沒有任何執著。』 這就是這六種神通各自的差別。

這時，解釋菩薩（Vyākhyāna Bodhisattva）對佛陀說：『世尊！有常通的菩薩獲得這種神通，完全知曉有形質的眾生生生不絕，而無常通的菩薩則認為眾生生生而滅。如今我們觀察到前生並非後生，怎麼能說生生不絕呢？其次，如來（Tathāgata，佛的稱號）以獲得自識通，完全知曉宿命，能知曉自身的一身、二身乃至百千身，一劫、二劫乃至百千萬劫，今生並非後生，此身不同於前身。今識並非后識，此識不同於后識。如果意識脫離此識，那就和眾生一樣了，世尊您怎麼能說具有自識宿命通呢？還有，世尊您說菩薩摩訶薩得知他人心通，完全知曉一切眾生的心識所想，知曉自己的心通也能知曉自己和他人的心，知曉他人心通也能知曉自己和他人的心，這兩種神通有什麼差別呢？如世尊您所說，菩薩摩訶薩獲得天眼通，觀察到十方世界，從欲界之上直到有想無想天（nevasañjñānāsañjñāyatana，非想非非想處天），都能完全觀察到有接受形體和不接受形體的眾生，有接受善惡果報和不接受善惡果報的眾生。又說獲得天耳通的菩薩，完全聽聞到十方世界有痛苦的聲音和沒有痛苦的聲音，聽到接受善惡果報和不接受善惡果報的聲音。天眼通也能看見，天耳通也能聽見，這兩種神通有什麼差別呢？唯愿世尊您再次詳細地解說，使我們永遠沒有疑惑。』

佛陀告訴解釋菩薩說：『菩薩摩訶薩獲得常通，覺悟了諸法，知曉安住於法性不變。菩薩摩訶薩獲得無常通，覺悟了諸法』

【English Translation】 English version: 『To observe everything completely and without confusion, this is called a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) possessing the divine eye power without any attachment.』

The Buddha further told the Kulaputra (kulaputra, son of good family): 『A Bodhisattva-Mahasattva who has attained the divine ear power can completely hear the sounds of suffering and happiness, the absence of suffering and happiness, the sounds of receiving good and bad karmic retributions, and the absence of receiving good and bad karmic retributions from all sentient beings in the ten directions, knowing them all without confusion. This is called a Bodhisattva-Mahasattva possessing the divine ear power without any attachment.』 These are the differences between these six kinds of supernormal powers.

At that time, Vyākhyāna Bodhisattva (Vyākhyāna Bodhisattva) said to the Buddha: 『World Honored One! A Bodhisattva with the permanent supernormal power, upon obtaining this power, fully knows that sentient beings with form are continuously born without end, while a Bodhisattva with the impermanent supernormal power believes that sentient beings are born and then perish. Now we observe that the previous life is not the subsequent life, how can it be said that birth continues without end? Furthermore, the Tathāgata (Tathāgata, title of the Buddha) , having attained the supernormal power of self-knowledge, fully knows past lives, knowing one's own one body, two bodies, up to hundreds of thousands of bodies, one kalpa, two kalpas, up to hundreds of millions of kalpas, this life is not the subsequent life, this body is different from the previous body. This consciousness is not the subsequent consciousness, this consciousness is different from the subsequent consciousness. If consciousness is separated from this consciousness, then it is the same as ordinary beings, how can the World Honored One say that one possesses the supernormal power of self-knowledge of past lives? Also, World Honored One, you said that a Bodhisattva-Mahasattva who knows the mind-reading power of others fully knows the thoughts of all sentient beings' minds, knowing one's own mind-reading power also knows one's own and others' minds, knowing others' mind-reading power also knows one's own and others' minds, what is the difference between these two supernormal powers? As the World Honored One said, a Bodhisattva-Mahasattva who has attained the divine eye power observes the ten directions, from above the desire realm up to the Realm of Neither Perception Nor Non-Perception (nevasañjñānāsañjñāyatana, the state of neither perception nor non-perception), and can fully observe sentient beings who receive form and do not receive form, those who receive good and bad karmic retributions and those who do not receive good and bad karmic retributions. It is also said that a Bodhisattva who has attained the divine ear power fully hears the sounds of suffering and the absence of suffering, hearing the sounds of receiving good and bad karmic retributions and not receiving good and bad karmic retributions from the ten directions. The divine eye power can also see, and the divine ear power can also hear, what is the difference between these two supernormal powers? I hope, World Honored One, that you will explain it again in detail, so that we will never have any doubts.』

The Buddha told Vyākhyāna Bodhisattva: 『A Bodhisattva-Mahasattva who has attained the permanent supernormal power awakens to all dharmas and knows that they abide in the unchanging nature of dharma. A Bodhisattva-Mahasattva who has attained the impermanent supernormal power awakens to all dharmas』

法皆有變易，是謂無常通。

「複次，諸法體性自爾，有佛無佛亦無生滅，是謂有常通。複次，諸法無常通者，悉歸磨滅亦不久存，生生不住，是謂無常通。

「複次，菩薩摩訶薩得有常通，便為具足如來諸法，四意止、四意斷、四神足、五根、五力、七覺意、八賢聖道，是謂有常通。複次，諸法當來過去現在，善法惡法悉無所有，是謂無常通。

「複次，菩薩摩訶薩復觀眾生髮三乘道應得羅漢，求師覺悟果如所愿必然不疑；復見眾生髮緣覺心，獨處曠野如其所果必然不疑；復見眾生髮菩薩心，如其所愿必然不疑。是謂菩薩摩訶薩有常神通。若有善男子、女人，初求羅漢辟支佛道及行菩薩道，于中退轉在凡夫地不成就者，是謂無常神通。

「複次，若有菩薩摩訶薩已得自識宿命通，自知無數宿命，初發道意建立功德，承事供養諸佛世尊定獲道果，復自憶識未受四大倚空不著色，是乃名曰自識宿命。或有菩薩得知他人心通，彼彼受身彼彼受形，然不能知本所從來，是謂世俗他心智。復有善男子、女人，既得神通知他人心智，盡能具足內外神通，是謂自識神通、知他人心智各各有別。

「若有善男子、女人，已獲眼通內外清凈，盡見三世眾生根原。或有菩薩以天眼見一千剎土，或有菩薩見

【現代漢語翻譯】 現代漢語譯本： 一切事物都處於變化之中，這就是所謂的無常通。 『再者，諸法的體性本來如此，無論有佛陀存在與否，都不會有生滅，這就是所謂的有常通。再者，諸法無常的體現是，一切終將磨滅，不會長久存在，生滅不停，這就是所謂的無常通。』 『再者，菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）獲得有常通，便能圓滿具足如來（Tathagata，如來）的各種法，即四意止（Four Foundations of Mindfulness）、四意斷（Four Right Exertions）、四神足（Four Paths to Magical Power）、五根（Five Roots）、五力（Five Powers）、七覺意（Seven Factors of Enlightenment）、八賢聖道（Noble Eightfold Path），這就是所謂的有常通。再者，諸法無論是過去、現在還是未來，善法還是惡法，最終都將歸於空無，這就是所謂的無常通。』 『再者，菩薩摩訶薩還能觀察到眾生髮起三乘道（Three Vehicles）之心，應當證得阿羅漢（Arhat，無學）果位，尋求導師覺悟，其結果如所愿，必然無疑；又能見到眾生髮起緣覺（Pratyekabuddha，獨覺佛）之心，獨自處於曠野，其結果如其所愿，必然無疑；又能見到眾生髮起菩薩心，其結果如其所愿，必然無疑。這就是所謂的菩薩摩訶薩有常神通。若有善男子、善女人，最初尋求阿羅漢、辟支佛（Pratyekabuddha，緣覺）之道以及修行菩薩道，卻在中途退轉，回到凡夫地，不能成就，這就是所謂的無常神通。』 『再者，若有菩薩摩訶薩已經獲得自識宿命通（knowledge of former lives），自己知道無數的宿命，最初發起道心，建立功德，承事供養諸佛世尊，必定獲得道果，又能自己憶起未受四大（Four Great Elements）之身，倚靠虛空而不執著於色，這才能稱作自識宿命。或者有菩薩得知他人心通（telepathy），知道他人于彼處受生，于彼處受形，卻不能知道其根本從何而來，這被稱為世俗的他心智。再者，若有善男子、善女人，已經獲得神通，知道他人心智，能夠完全具足內外神通，這就是所謂的自識神通、知他人心智，各自有所區別。』 『若有善男子、善女人，已經獲得眼通（divine eye），內外清凈，能夠完全見到三世眾生的根源。或者有菩薩以天眼見到一千個剎土（Buddha-field），或者有菩薩見到……』

【English Translation】 English version: All dharmas are subject to change; this is called the 'impermanence penetration'. 『Furthermore, the nature of all dharmas is such that, whether there is a Buddha or not, there is no arising or ceasing; this is called the 'permanence penetration'. Furthermore, the manifestation of the impermanence of all dharmas is that everything will eventually perish and will not last long, with constant arising and ceasing; this is called the 'impermanence penetration'.』 『Furthermore, when a Bodhisattva-Mahasattva (great Bodhisattva) obtains the 'permanence penetration', they will fully possess all the dharmas of the Tathagata (Thus Come One), namely the Four Foundations of Mindfulness, the Four Right Exertions, the Four Paths to Magical Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path; this is called the 'permanence penetration'. Furthermore, whether dharmas are past, present, or future, whether they are good or evil, they will ultimately be empty; this is called the 'impermanence penetration'.』 『Furthermore, a Bodhisattva-Mahasattva can also observe sentient beings generating the mind for the Three Vehicles, and that they should attain the Arhat (worthy one) fruit, seeking a teacher for enlightenment, and the result will be as they wish, without doubt; they can also see sentient beings generating the mind for a Pratyekabuddha (solitary Buddha), dwelling alone in the wilderness, and the result will be as they wish, without doubt; they can also see sentient beings generating the Bodhisattva mind, and the result will be as they wish, without doubt. This is what is called the Bodhisattva-Mahasattva's 'permanence penetration'. If there are good men or good women who initially seek the path of Arhatship or Pratyekabuddhahood, or practice the Bodhisattva path, but regress in the middle and return to the state of ordinary beings, failing to achieve their goal, this is called the 'impermanence penetration'.』 『Furthermore, if a Bodhisattva-Mahasattva has already obtained the knowledge of former lives, knowing countless past lives, initially generating the mind for enlightenment, establishing merit, and serving and making offerings to all the Buddhas, they will certainly attain the fruit of the path, and they can also recall their body before receiving the Four Great Elements, relying on emptiness without attachment to form; this is what is called the knowledge of former lives. Or if a Bodhisattva knows the telepathy of others, knowing that they are born in such and such a place and take such and such a form, but cannot know their origin, this is called worldly telepathy. Furthermore, if there are good men or good women who have already obtained supernatural powers and know the minds of others, and are able to fully possess both internal and external supernatural powers, this is what is called the knowledge of former lives and the knowledge of the minds of others, each being distinct.』 『If there are good men or good women who have already obtained the divine eye, being pure internally and externally, and are able to fully see the origins of sentient beings in the three periods of time. Or if a Bodhisattva sees a thousand Buddha-fields with the divine eye, or if a Bodhisattva sees...』

二千剎土，或有菩薩見三千大千剎土，或有菩薩以天眼見一佛國，見二國土見三國土，于中悉知有退轉者不退轉者，是謂菩薩摩訶薩得天眼通，悉知諸界而無所有。」

佛復告族姓子：「若有菩薩摩訶薩已得耳通，盡聞十方諸剎音響，有善音、無善音、有好音、無好音。復有善男子、女人，聞一千二千三千剎土，或有菩薩聞一佛國土、二佛國土、三佛國土，乃至無數佛國音響。」

爾時，佛告解釋菩薩曰：「於六事法便得具足，各有差別。」

爾時，解釋菩薩白佛言：「世尊！如來大慈說無量辯，一一分別眾生牢固，說六神通不可思議，非是羅漢辟支佛所能及知。如世尊言：『演說六通無著法行猶懷狐疑。』如世尊言：『有常神通說泥洹法，無常神通說有為法。』若使善男子、女人得有為神通，便為身意即滅度乎？」

佛言：「不然。」

解釋菩薩言：「一切諸法無生無滅，今日如來身識即滅度乎？何以復有言教耶？」

世尊告曰：「非不說有常泥洹，亦不說無常神通。但我神通知有知無，故說之耳。」

爾時，世尊復告族姓子：「若有善男子、女人得有常神通者，便名為如來、至真、等正覺。得無常神通者，此人或在聖地，或在凡夫地，是謂二事各有差別。」

【現代漢語翻譯】 現代漢語譯本 『在兩千個佛土中，有些菩薩能見到三千大千世界（Trisahasra-Mahasahasra-Lokadhatu），有些菩薩以天眼（divyacakṣus）能見到一個佛國（Buddhakṣetra），見到兩個佛國，見到三個佛國，在其中完全知曉有退轉者和不退轉者，這被稱為菩薩摩訶薩（Bodhisattva-Mahāsattva）獲得天眼通（divyacakṣus-abhijñā），完全知曉諸界而無所執著。』

佛陀（Buddha）又告訴族姓子：『如果有菩薩摩訶薩已經獲得耳通（divya-śrotra），完全聽聞十方諸佛剎土的音響，有善音、無善音、有好音、無好音。又有善男子、善女人，聽聞一千、兩千、三千個佛土的音響，或者有菩薩聽聞一個佛國土、兩個佛國土、三個佛國土，乃至無數佛國的音響。』

這時，佛陀告訴解釋菩薩（Nirdeśa Bodhisattva）說：『在六事法上便能得到具足，各有差別。』

這時，解釋菩薩對佛陀說：『世尊！如來（Tathāgata）大慈大悲，宣說無量辯才，一一分別眾生的執著，宣說六神通（ṣaṭ-abhijñā）不可思議，不是阿羅漢（Arhat）和辟支佛（Pratyekabuddha）所能及和知曉的。正如世尊所說：『演說六通無著法行仍然心懷狐疑。』正如世尊所說：『有常神通宣說涅槃（Nirvana）之法，無常神通宣說有為法（saṃskṛta-dharma）。』如果善男子、善女人得到有為神通，那麼他們的身和意就會立即滅度嗎？』

佛陀說：『不是這樣的。』

解釋菩薩說：『一切諸法無生無滅，今日如來的身和識就會立即滅度嗎？為什麼還會有言教呢？』

世尊告訴他說：『我並非不說有常涅槃，也並非不說無常神通。但我以神通知曉有知和無知，所以才這樣說。』

這時，世尊又告訴族姓子：『如果有善男子、善女人得到有常神通，便被稱為如來（Tathāgata）、至真（Satya）、等正覺（Sammasambuddha）。得到無常神通的人，此人或者在聖地，或者在凡夫地，這兩種情況各有差別。』

【English Translation】 English version 『In two thousand Buddha-fields, some Bodhisattvas see three thousand great thousand world-systems (Trisahasra-Mahasahasra-Lokadhatu); some Bodhisattvas, with their divine eye (divyacakṣus), see one Buddha-field (Buddhakṣetra), see two Buddha-fields, see three Buddha-fields, and among them, they fully know those who regress and those who do not regress. This is what is called a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) attaining the divine eye psychic power (divyacakṣus-abhijñā), fully knowing all realms without any attachment.』

The Buddha (Buddha) further told the son of a good family: 『If a Bodhisattva-Mahāsattva has already attained the divine ear (divya-śrotra), they fully hear the sounds of all Buddha-fields in the ten directions, including good sounds, non-good sounds, pleasant sounds, and unpleasant sounds. Furthermore, there are good men and good women who hear the sounds of one thousand, two thousand, or three thousand Buddha-fields; or some Bodhisattvas hear the sounds of one Buddha-field, two Buddha-fields, three Buddha-fields, and even countless Buddha-fields.』

At that time, the Buddha told Nirdeśa Bodhisattva (Nirdeśa Bodhisattva): 『One can attain completeness in the six dharmas, each having its own distinctions.』

At that time, Nirdeśa Bodhisattva said to the Buddha: 『World-Honored One! The Tathāgata (Tathāgata) has great compassion and speaks with immeasurable eloquence, distinguishing the attachments of sentient beings one by one, and speaks of the six psychic powers (ṣaṭ-abhijñā) as inconceivable, beyond the reach and knowledge of Arhats (Arhat) and Pratyekabuddhas (Pratyekabuddha). Just as the World-Honored One said: 『Even those who expound the practice of the six psychic powers without attachment still harbor doubts.』 Just as the World-Honored One said: 『Permanent psychic powers expound the Dharma of Nirvana (Nirvana), while impermanent psychic powers expound conditioned dharmas (saṃskṛta-dharma).』 If good men and good women attain conditioned psychic powers, will their body and mind immediately cease to exist?』

The Buddha said: 『It is not so.』

Nirdeśa Bodhisattva said: 『All dharmas are without arising and without ceasing. Will the Tathāgata's body and consciousness immediately cease to exist today? Why then are there teachings?』

The World-Honored One told him: 『I do not say that there is no permanent Nirvana, nor do I say that there are no impermanent psychic powers. But I know with psychic powers what is knowable and what is unknowable, and that is why I say so.』

At that time, the World-Honored One again told the son of a good family: 『If good men and good women attain permanent psychic powers, they are called Tathāgata (Tathāgata), Truthful (Satya), Perfectly Enlightened (Sammasambuddha). Those who attain impermanent psychic powers, this person is either in the realm of the noble ones or in the realm of ordinary beings; these two situations are each different.』

爾時，解釋菩薩白佛言：「世尊！如來、至真、等正覺已得眼識神通，盡能了見過去當來現在三世眾生，乃名曰神通。復言耳聽過去當來現在無數世聲。若言眼見過去色耶？過去已滅。未來色耶？未有形兆。眼識現在法界則我不疑。唯愿，世尊！使無聞眾生永得開悟。」

爾時，世尊告解釋菩薩曰：「諦聽諦聽！善思念之！吾當為汝分別其義。云何？族姓子！如有眾生已得天眼，遍觀一切有形色相，盡能分別亦無疑惑。憶過去色忽然在前，盡皆了之無有障礙。耳識神通亦復如是，念亦在前耳無所障悉皆了之。」

解釋菩薩復白佛言：「如今所聞倍生狐疑。云何眼通耳通，見過去事聞過去聲？如我現在自識宿命，便能自知宿命事，如我耳識，現在知現在事？云何得知過去未來？」

佛告解釋菩薩曰：「或有眼通眼定識，或有眼通非眼定識；或有耳通耳定識，或有耳通非耳定識。若菩薩摩訶薩得眼識定通、耳識定通、便能見此從初受形至今後身，若大若小，其間分別不失定意通。菩薩摩訶薩亦復如是，入此定意者觀一佛境界，復壞此界觀無數剎土，于中變現成就五陰、不成就五陰。或現小五陰，或現地五陰，或現水五陰，或現四天下五陰，或現寶山五陰，或現須彌山五陰，或現鐵圍山五陰，或現大鐵圍

【現代漢語翻譯】 現代漢語譯本： 這時，解釋菩薩（Jieshi Pusa，菩薩名）對佛說：『世尊！如來、至真、等正覺已經獲得眼識神通，完全能夠了知過去、未來、現在三世的眾生，才叫做神通。又說耳朵能聽到過去、未來、現在無數世界的音聲。如果說眼睛能看見過去的事物嗎？過去的事物已經滅亡。未來的事物嗎？還沒有形成。眼睛能認識現在的法界，我對此沒有疑問。只希望，世尊！能使沒有聽聞的眾生永遠得到開悟。』 這時，世尊告訴解釋菩薩說：『仔細聽，仔細聽！好好思考！我將為你分別解釋其中的含義。怎麼樣？善男子！如果有的眾生已經獲得天眼，普遍觀察一切有形有色的事物，完全能夠分辨，也沒有疑惑。回憶過去的事物忽然出現在眼前，完全能夠了解，沒有障礙。耳識神通也是這樣，念頭也在眼前，耳朵沒有障礙，完全能夠了解。』 解釋菩薩又對佛說：『現在聽了之後更加疑惑。為什麼眼通、耳通，能看見過去的事情，聽見過去的聲音？就像我現在能自己認識宿命，就能自己知道宿命的事情，就像我的耳識，現在能知道現在的事情？為什麼能知道過去和未來？』 佛告訴解釋菩薩說：『有的是眼通和眼定識，有的是眼通但不是眼定識；有的是耳通和耳定識，有的是耳通但不是耳定識。如果菩薩摩訶薩（Pusa Mohesa， महान्तः बोधिसत्त्वाः，偉大的菩薩）獲得眼識定通、耳識定通，就能看見從最初受生到今後身，或大或小，其中分別不會失去定意通。菩薩摩訶薩也是這樣，進入這種定意后，觀察一個佛的境界，又破壞這個境界，觀察無數的剎土（chatu， क्षेत्र，佛土），在其中變現成就五陰（wuyin， पञ्च स्कन्ध，色、受、想、行、識）、不成就五陰。或者顯現小的五陰，或者顯現地的五陰，或者顯現水的五陰，或者顯現四天下（sitianxia， 四大部洲）的五陰，或者顯現寶山的五陰，或者顯現須彌山（Xumi Shan， सुमेरु，Mount Meru）的五陰，或者顯現鐵圍山（Tiewei Shan，चक्रवाल，Chakravala）的五陰，或者顯現大鐵圍

【English Translation】 English version: At that time, Jieshi Bodhisattva (Explanation Bodhisattva) said to the Buddha: 'World Honored One! The Tathagata (如來，Tathāgata), the Perfectly Enlightened One, has already attained the supernatural power of eye-consciousness, and is fully capable of understanding all sentient beings in the past, future, and present three periods of time, and that is called supernatural power. Furthermore, it is said that the ear can hear the sounds of countless worlds in the past, future, and present. If it is said that the eye can see past objects, then past objects have already perished. Future objects? They have not yet taken shape. The eye can recognize the present Dharma realm, and I have no doubt about this. I only hope, World Honored One, that you can enable sentient beings who have not heard to attain enlightenment forever.' At that time, the World Honored One told Jieshi Bodhisattva: 'Listen carefully, listen carefully! Think about it carefully! I will explain the meaning to you separately. What do you think? Good son! If some sentient beings have already attained the divine eye, and universally observe all forms and appearances, they are fully capable of distinguishing them, and there is no doubt. Recalling past objects suddenly appears before their eyes, and they are fully capable of understanding them, without any obstacles. The supernatural power of ear-consciousness is also like this, the thought is also before the ear, and the ear has no obstacles, and they are fully capable of understanding everything.' Jieshi Bodhisattva again said to the Buddha: 'Now, after hearing this, I am even more doubtful. Why can the supernatural power of the eye and the supernatural power of the ear see past events and hear past sounds? Just as I can now recognize my past lives, I can know the events of my past lives, just as my ear-consciousness can now know present events? How can I know the past and the future?' The Buddha told Jieshi Bodhisattva: 'Some have the supernatural power of the eye and the samadhi (定，dhyāna) of the eye-consciousness, and some have the supernatural power of the eye but not the samadhi of the eye-consciousness; some have the supernatural power of the ear and the samadhi of the ear-consciousness, and some have the supernatural power of the ear but not the samadhi of the ear-consciousness. If a Bodhisattva Mahasattva (Pusa Mohesa, महान्तः बोधिसत्त्वाः, great Bodhisattva) attains the supernatural power of eye-consciousness samadhi and the supernatural power of ear-consciousness samadhi, then he can see from the initial birth to the future body, whether large or small, and the distinctions between them will not lose the meaning of samadhi. The Bodhisattva Mahasattva is also like this, after entering this samadhi, he observes the realm of one Buddha, and then destroys this realm and observes countless Buddha lands (chatu, क्षेत्र, kṣetra), in which he transforms and manifests the five skandhas (wuyin, पञ्च स्कन्ध, pañca skandha, form, feeling, perception, mental formations, and consciousness), and does not accomplish the five skandhas. Or he manifests small five skandhas, or he manifests earth five skandhas, or he manifests water five skandhas, or he manifests the five skandhas of the four continents (sitianxia, 四大部洲, four great continents), or he manifests the five skandhas of the treasure mountain, or he manifests the five skandhas of Mount Meru (Xumi Shan, सुमेरु, Sumeru), or he manifests the five skandhas of the Iron Ring Mountain (Tiewei Shan, चक्रवाल, Chakravala), or he manifests the great Iron Ring

山五陰，或現人世城郭村聚五陰，或現遊戲浴池所居處五陰，或現諸天所居宮殿五陰，或現龍宮五陰，或現八部鬼神五陰，或現欲界眾生形，或現色界作色界眾生形，或現無色界作無色形，或現小世界作小世界形，或現千世界二千世界乃至三千大千世界。或現眾生受果報不受果報，一時一日一月一歲，成劫敗劫清濁好醜善趣惡趣，諸佛出世菩薩翼從，盡能分別，是謂定眼識通、定耳識通。得諸如來神識感動到十方佛國，承事供養諸佛世尊。復見諸菩薩興致供養衣被、飯食、床褥、臥具、病瘦、醫藥。復見佛國清凈者、不清凈者，復見眾生修梵行者、不修梵行者，見五趣眾生受行不同所修各異。是謂菩薩摩訶薩得定眼識通、得定耳識通，盡觀過去當來今現在事而無所失。

「複次，菩薩摩訶薩得眼識通，權現無數眾生境界不可思議，便能變化種種珍寶。諸有眾生往取珍寶者，悉施與之皆令充足。或復示現諸佛國土本行清凈，皆已畢故更不造新。是謂菩薩摩訶薩得定識眼通、得定識耳通，盡能具足一切眾行。」

爾時，解釋菩薩白佛言：「世尊！得定眼識通、得定耳識通，是等善男子、善女人為在何地？為供養諸佛幾時？」

佛言：「是善男子、善女人，奉持修習定眼識通、定耳識通，已供養過去恒沙

【現代漢語翻譯】 現代漢語譯本 山有五陰（五蘊，構成個體存在的五種要素），或者顯現人世間的城郭村落聚集的五陰，或者顯現遊戲浴池所居住處的五陰，或者顯現諸天所居住的宮殿的五陰，或者顯現龍宮的五陰，或者顯現天龍八部鬼神的五陰，或者顯現欲界眾生的形體，或者顯現有作為的眾生形體，或者顯現無作為無色界的形體，或者顯現小世界作為小世界的形體，或者顯現千世界、二千世界乃至三千大千世界。或者顯現眾生承受果報或者不承受果報，一時、一日、一月、一歲，成劫、敗劫、清凈、污濁、美好、醜陋、善趣、惡趣，諸佛出世菩薩隨從，都能分辨清楚，這叫做定眼識通、定耳識通。得到諸如來神識感動到達十方佛國，承事供養諸佛世尊。又看見諸菩薩興致勃勃地供養衣被、飯食、床褥、臥具、病時的醫藥。又看見佛國清凈的、不清凈的，又看見眾生修行梵行的、不修行梵行的，看見五道眾生所受的業行不同，所修的法門各異。這叫做菩薩摩訶薩得到定眼識通、得到定耳識通，完全觀察過去、未來、現在的事情而沒有遺漏。

『其次，菩薩摩訶薩得到眼識通，權且顯現無數眾生的境界不可思議，便能變化種種珍寶。諸有眾生前去取珍寶的，都施捨給他們，使他們都得到滿足。或者示現諸佛國土本來就清凈，都已經圓滿成就，所以不再造新的。這叫做菩薩摩訶薩得到定識眼通、得到定識耳通，完全能夠具足一切眾行。』

當時，解釋菩薩對佛說：『世尊！得到定眼識通、得到定耳識通的這些善男子、善女人，身在什麼地位？供養諸佛有多長時間了？』

佛說：『這些善男子、善女人，奉持修習定眼識通、定耳識通，已經供養過去恒河沙

【English Translation】 English version Mountains have five skandhas (five aggregates, the five elements that constitute individual existence), or they manifest the five skandhas of cities, villages, and settlements in the human world, or they manifest the five skandhas of the places where people live, such as game bath ponds, or they manifest the five skandhas of the palaces where the heavens reside, or they manifest the five skandhas of the dragon palace, or they manifest the five skandhas of the eight classes of gods and ghosts, or they manifest the forms of sentient beings in the desire realm, or they manifest the forms of sentient beings who act, or they manifest the forms of the formless realm where there is no action, or they manifest small worlds as small worlds, or they manifest thousands of worlds, two thousand worlds, or even three thousand great thousand worlds. Or they manifest sentient beings receiving karmic retribution or not receiving karmic retribution, at one time, one day, one month, one year, kalpas of formation, kalpas of destruction, purity, turbidity, beauty, ugliness, good destinies, evil destinies, Buddhas appearing in the world with Bodhisattvas following, they can all distinguish clearly, this is called fixed eye consciousness penetration, fixed ear consciousness penetration. They obtain the touch of the divine consciousness of the Tathagatas and reach the Buddha lands in the ten directions, serving and making offerings to the Buddhas, World Honored Ones. They also see the Bodhisattvas enthusiastically offering clothing, food, bedding, sleeping mats, medicine for illness. They also see the Buddha lands that are pure and those that are not pure, and they see sentient beings who practice pure conduct and those who do not practice pure conduct, seeing that the karmic actions received by sentient beings in the five realms are different, and the Dharma they cultivate is different. This is called the Bodhisattva Mahasattva obtaining fixed eye consciousness penetration, obtaining fixed ear consciousness penetration, fully observing the past, future, and present events without any omission.

『Furthermore, when a Bodhisattva Mahasattva obtains eye consciousness penetration, they temporarily manifest countless inconceivable realms of sentient beings, and then they can transform various treasures. All sentient beings who go to take the treasures are given to them, so that they are all satisfied. Or they show that the Buddha lands are originally pure, and they have already been completely accomplished, so they do not create new ones. This is called the Bodhisattva Mahasattva obtaining fixed consciousness eye penetration, obtaining fixed consciousness ear penetration, and being able to fully possess all practices.』

At that time, Explanation Bodhisattva said to the Buddha: 『World Honored One! Where are these good men and good women who have obtained fixed eye consciousness penetration and fixed ear consciousness penetration? How long have they been making offerings to the Buddhas?』

The Buddha said: 『These good men and good women, upholding and practicing fixed eye consciousness penetration and fixed ear consciousness penetration, have already made offerings to the past Ganges sands』

諸佛，已得總持不退轉行，諸根已具相好成就，父母端正種姓成就。復有菩薩雖得供養諸佛世尊，從一佛國至一佛國，承事禮敬諸佛世尊，然未得眼識通、耳識通。或有菩薩摩訶薩，雖得眼通未能具足眾行之本，以神足力游至十方無量世界，承事供養諸佛世尊。或有菩薩摩訶薩，雖得眼通、耳通，未得定識者，不能悉知眾生所念，不能凈佛國土教化眾生。或有菩薩摩訶薩，六通清徹內外無礙，不能具足四法門行。或有菩薩在一佛剎，周旋教化無所染著，未能備悉眾生根原。或有菩薩自凈其剎，無淫怒癡眾生生其國土，雖生其國不盡苦本。或有菩薩發弘誓心：『若我後生已剎土生者，使我國人無三乘之名。』此菩薩等不得定眼識通、定耳識通。復有菩薩發弘誓心：『我本誓願求無上正真道，使我國人盡同一行，國土清凈同一形像。』如彼所愿已得不疑，如此等菩薩猶未得定眼識通、定耳識通。復有菩薩發大弘誓心：『如我后成佛時，諸有眾生在我國者，一日成道盡取滅度。』如此等菩薩摩訶薩，猶未得定眼識通、定耳識通。復有菩薩發弘誓心：『若我後作佛時，使我國土一切眾生同日成佛。』如此等菩薩便得定眼識通、定耳識通。」

爾時，解釋菩薩白佛言：「世尊！頗有菩薩摩訶薩發弘誓心：『若我成佛時，一

【現代漢語翻譯】 現代漢語譯本 諸佛已經證得總持（Dharani，記憶和理解佛法的能力）不退轉行（Avivartana，不退轉的修行），諸根（Indriya，感覺器官）已經完備，相好（Lakshana-anuvyanjana，佛陀的身體特徵）已經成就，父母端正，種姓（Gotra，出身）也已成就。還有菩薩，雖然能夠供養諸佛世尊，從一個佛國到另一個佛國，承事禮敬諸佛世尊，但是還沒有得到眼識通（Divine Eye，天眼通）、耳識通（Divine Ear，天耳通）。 或者有菩薩摩訶薩，雖然得到了天眼通，但是未能具足眾行之本，以神足通（Supernatural Power，神通力）遊歷到十方無量世界，承事供養諸佛世尊。或者有菩薩摩訶薩，雖然得到了天眼通、天耳通，但是沒有得到定識（Samadhi-jnana，禪定之識），不能完全知曉眾生所念，不能清凈佛國土教化眾生。或者有菩薩摩訶薩，六通（Six Superknowledges，六神通）清徹，內外無礙，但是不能具足四法門行（Four Dharmas，四法門修行）。 或者有菩薩在一個佛剎（Buddha-kshetra，佛土），周旋教化，無所染著，但是未能完全知曉眾生的根源。或者有菩薩自己清凈他的佛剎，沒有淫怒癡（Three Poisons，三毒）的眾生生在他的國土，即使生在他的國土，也不能完全斷絕苦的根本。或者有菩薩發弘誓心（Great Vow，大愿）：『如果我後世所生的剎土有眾生，使我的國土裡沒有三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）的名字。』這些菩薩等不得定眼識通、定耳識通。 又有菩薩發弘誓心：『我本來的誓願是求無上正真道（Anuttara-samyak-sambodhi，無上正等正覺），使我的國土裡的人都修習同一種修行，國土清凈，形像相同。』像他們所希望的那樣已經得到，不再懷疑，像這樣的菩薩還沒有得到定眼識通、定耳識通。又有菩薩發大弘誓心：『如果我將來成佛的時候，所有在我的國土裡的眾生，一日之內就能成道，全部進入涅槃（Nirvana，滅度）。』像這樣的菩薩摩訶薩，還沒有得到定眼識通、定耳識通。 又有菩薩發弘誓心：『如果我將來成佛的時候，使我的國土裡的一切眾生在同一天成佛。』像這樣的菩薩就能得到定眼識通、定耳識通。」 當時，解釋菩薩問佛說：『世尊！有沒有菩薩摩訶薩發弘誓心：『如果我成佛的時候，一』

【English Translation】 English version The Buddhas have already attained Dharani (總持, the ability to remember and understand the Dharma) and the state of non-retrogression (Avivartana, 不退轉行), their senses (Indriya, 諸根) are complete, their marks and characteristics (Lakshana-anuvyanjana, 相好) are accomplished, and their parents are virtuous and their lineage (Gotra, 種姓) is accomplished. Furthermore, there are Bodhisattvas who, although able to make offerings to all the Buddhas, going from one Buddha-field to another, serving and revering all the Buddhas, have not yet attained the Divine Eye (眼識通) and the Divine Ear (耳識通). Or there are Bodhisattva-Mahasattvas who, although having attained the Divine Eye, have not yet fully cultivated the roots of all practices, and travel to countless worlds in the ten directions by means of supernatural powers (神足通), serving and making offerings to all the Buddhas. Or there are Bodhisattva-Mahasattvas who, although having attained the Divine Eye and the Divine Ear, have not attained Samadhi-jnana (定識), and cannot fully know the thoughts of sentient beings, nor can they purify the Buddha-lands and teach sentient beings. Or there are Bodhisattva-Mahasattvas whose Six Superknowledges (六通) are clear and unobstructed, both internally and externally, but they cannot fully cultivate the Four Dharmas (四法門行). Or there are Bodhisattvas who, in a Buddha-kshetra (佛剎), circulate and teach without attachment, but have not yet fully understood the origins of sentient beings. Or there are Bodhisattvas who purify their own Buddha-field, and no beings with lust, anger, and delusion (Three Poisons, 淫怒癡) are born in their land, and even if they are born in their land, they cannot completely cut off the root of suffering. Or there are Bodhisattvas who make a Great Vow (弘誓心): 'If beings are born in my Buddha-field in the future, may my land have no name of the Three Vehicles (三乘).' These Bodhisattvas and others do not attain the fixed Divine Eye and the fixed Divine Ear. Furthermore, there are Bodhisattvas who make a Great Vow: 'My original vow is to seek Anuttara-samyak-sambodhi (無上正真道), so that all the people in my land will cultivate the same practice, the land will be pure, and their forms will be the same.' As they have wished, they have already attained it without doubt, but such Bodhisattvas have not yet attained the fixed Divine Eye and the fixed Divine Ear. Furthermore, there are Bodhisattvas who make a Great Vow: 'When I become a Buddha in the future, all sentient beings in my land will attain enlightenment in one day and enter Nirvana (滅度).' Such Bodhisattva-Mahasattvas have not yet attained the fixed Divine Eye and the fixed Divine Ear. Furthermore, there are Bodhisattvas who make a Great Vow: 'When I become a Buddha in the future, may all sentient beings in my land attain Buddhahood on the same day.' Such Bodhisattvas will attain the fixed Divine Eye and the fixed Divine Ear.' At that time, the Explaining Bodhisattva said to the Buddha: 'World Honored One! Are there any Bodhisattva-Mahasattvas who make a Great Vow: 'When I become a Buddha, one'

切眾生皆得一時成佛不乎？』」

佛言：「有！過去無數阿僧祇劫有佛，名號住無住如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。國土名法妙，人壽三萬歲。爾時，住無住如來壽十萬歲，發弘誓心使己國土眾生同日同時盡成佛道，即于彼日盡取滅度。」

爾時，解釋菩薩復白佛言：「頗有如來、至真、等正覺發弘誓心：『若我後作佛時，使我十方世界虛空神識盡得佛道不耶？』」

佛言：「不也。何以故？眾生境界不可思議，虛空邊際無有涯底，過去滅盡不可稱量，將來生者亦無有限。」

佛復告族姓子：「此賢劫前過去無數阿僧祇劫，過此數已復過無數阿僧祇劫，有佛名平等如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，出現於世。人壽千歲，國土清凈。一日之中，現十方無數盡虛空界有形之類，盡同一日皆成無上正真之道，即於一日盡取般泥洹。」

爾時，解釋菩薩復白佛言：「平等如來、至真、等正覺既成佛已，復使一切眾生十方無量世界虛空無邊際眾生，盡同一日皆成佛道。云何今日復有如來及我等耶？一切眾生乎？云何復有天道、人道、畜生、餓鬼、地獄道乎？」

佛告解釋菩薩

【現代漢語翻譯】 『所有眾生都能在同一時間成佛嗎？』

佛說：『有的！過去無數阿僧祇劫（asaṃkhya-kalpa，無數大劫）前，有佛，名號為住無住如來（Śūnyatāvasthita-tathāgata）、至真（Tathāgata）、等正覺（Arhat）、明行成為（Vidyācaraṇa-saṃpanna）、善逝（Sugata）、世間解（Lokavidū）、無上士（Anuttara-puruṣadamyasārathi）、道法御（Śāstā devamanuṣyāṇāṃ）、天人師，號佛、世尊（Bhagavat）。國土名為法妙，人民壽命三萬歲。當時，住無住如來壽命十萬歲，發下弘大的誓願，使自己國土的眾生在同一天同一時刻全部成就佛道，然後在當天全部進入涅槃（parinirvāṇa）。』

當時，解釋菩薩（Vyākaraṇa Bodhisattva）再次稟告佛說：『是否有如來、至真、等正覺發下弘大的誓願：『如果我將來成佛時，使我十方世界虛空中的神識全部都能證得佛道呢？』

佛說：『不能。為什麼呢？眾生的境界不可思議，虛空的邊際沒有盡頭，過去滅度的眾生不可稱量，將來出生的眾生也沒有限度。』

佛又告訴這位族姓子：『在這賢劫（bhadrakalpa）之前，過去無數阿僧祇劫，超過這個數目后又過了無數阿僧祇劫，有佛名平等如來（Samatā-tathāgata）、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，出現於世。人民壽命千歲，國土清凈。在一天之中，顯現十方無數盡虛空界有形之類的眾生，全部在同一天成就無上正真之道，然後在同一天全部進入般涅槃（parinirvāṇa）。』

當時，解釋菩薩再次稟告佛說：『平等如來、至真、等正覺既然已經成佛，又使一切眾生十方無量世界虛空無邊際的眾生，全部在同一天成就佛道。為什麼今天還有如來以及我們這些人呢？一切眾生又在哪裡呢？為什麼還會有天道、人道、畜生道、餓鬼道、地獄道呢？』

佛告訴解釋菩薩

【English Translation】 'Can all beings attain Buddhahood at the same time?'

The Buddha said, 'Yes! In the past, countless asaṃkhya-kalpas (innumerable great eons) ago, there was a Buddha named Śūnyatāvasthita-tathāgata (The Thus-Gone One Abiding in Non-Abiding), Tathāgata (Thus Come One), Arhat (Worthy One), Vidyācaraṇa-saṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavidū (Knower of the World), Anuttara-puruṣadamyasārathi (Unsurpassed Trainer of Those Who Can Be Tamed), Śāstā devamanuṣyāṇāṃ (Teacher of Gods and Humans), called Buddha, Bhagavat (World-Honored One). The land was named Dharma-妙 (Dharma-Wonderful), and the people lived for thirty thousand years. At that time, Śūnyatāvasthita-tathāgata lived for one hundred thousand years, made a great vow to cause all beings in his land to attain Buddhahood on the same day and at the same time, and then entered parinirvāṇa (complete nirvana) on that very day.'

At that time, Vyākaraṇa Bodhisattva (Explanation Bodhisattva) again said to the Buddha, 'Is there a Tathāgata, Arhat, Samyaksaṃbuddha (Perfectly Enlightened One) who made a great vow: 'If I become a Buddha in the future, may all the consciousnesses in the ten directions of the world and in space attain Buddhahood?'

The Buddha said, 'No. Why? The realms of beings are inconceivable, the boundaries of space are endless, the past that has perished is immeasurable, and the future that will be born is also limitless.'

The Buddha further told the clansman, 'Before this bhadrakalpa (fortunate eon), countless asaṃkhya-kalpas ago, and beyond that number, countless asaṃkhya-kalpas ago, there was a Buddha named Samatā-tathāgata (The Thus-Gone One of Equality), Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇa-saṃpanna, Sugata, Lokavidū, Anuttara-puruṣadamyasārathi, Śāstā devamanuṣyāṇāṃ, called Buddha, Bhagavat, appearing in the world. People lived for a thousand years, and the land was pure. In one day, he manifested countless beings with form throughout the ten directions and the entire realm of space, and all attained the unsurpassed, true, and perfect path on the same day, and then all entered parinirvāṇa (complete nirvana) on the same day.'

At that time, Vyākaraṇa Bodhisattva again said to the Buddha, 'Since Samatā-tathāgata, Arhat, Samyaksaṃbuddha had already become a Buddha and caused all beings in the ten directions, in the immeasurable worlds, and in the boundless space to attain Buddhahood on the same day, why are there still Buddhas and beings like us today? Where are all those beings? Why are there still the realms of gods, humans, animals, hungry ghosts, and hells?'

The Buddha said to Vyākaraṇa Bodhisattva

曰：「止止！族姓子！吾先已說得人身者，不說余道也。」

爾時，解釋菩薩復白佛言：「世尊！頗有菩薩摩訶薩發弘誓心，一日之中使五趣眾生同己同日成佛不乎？」

答曰：「無也。何以故？眾生性行志趣不同，豈當以餓鬼、畜生、地獄形成佛耶？此事不然。何以故？終不以非身得成人中尊，權化示現可假遍濟。」

佛復告解釋菩薩曰：「無數諸佛過去本發弘誓心，令一切眾生有形之類及虛空界，悉令成佛盡般泥洹。然彼如來、至真、等正覺，即于其日先化三趣眾生，拔其苦本盡復人身，得人道已，諸根具足六情完具，然後一日之中同成佛道，眾相具足，如我今日如來、至真、等正覺，神智自在辯才無礙，悉取滅度。」

爾時，解釋菩薩白佛言：「弘誓菩薩教化眾生，其中苦行經無量劫。何以故不即於三趣眾生悉令得佛道乎？」

佛言：「不可成道。云何？族姓子！此三趣道非三善道。云何欲于中得成佛道乎？此事不然。猶如有人慾求七寶，舍七寶𧂐反從空求，此人能獲不乎？」

答曰：「不也。世尊！」

佛言：「如是如是。族姓子！欲使三趣眾產生佛道者，此事不然。」

菩薩瓔珞經因緣品第十

佛告族姓子：「若有善男子、善女人，受持諷誦定眼

【現代漢語翻譯】 現代漢語譯本 他說：『停止！停止！族姓之子（指出身高貴的人）！我先前已經說過得到人身的事情，不再說其他的道了。』

當時，解釋菩薩（Jieshi Pusa）再次對佛說：『世尊！有沒有菩薩摩訶薩（Pusa Mohesa，偉大的菩薩）發下宏大的誓願，在一天之內使五道眾生（指地獄、餓鬼、畜生、人、天）都和自己一樣在同一天成佛呢？』

佛回答說：『沒有。為什麼呢？眾生的根性、行為、志向、興趣各不相同，怎麼能讓餓鬼、畜生、地獄道的眾生形成佛呢？這件事是不可能的。為什麼呢？終究不能以非人身成就人中之尊，權且化現示現可以勉強普遍救濟。』

佛又告訴解釋菩薩說：『無數諸佛過去都曾發下宏大的誓願，讓一切有形之類以及虛空界的眾生，都讓他們成佛，全部進入涅槃（Nirvana）。然而那些如來（Rulai，佛的稱號之一）、至真（Zhizhen，佛的稱號之一）、等正覺（Dengzhengjue，佛的稱號之一），就在那一天先教化三惡道（指地獄、餓鬼、畜生）的眾生，拔除他們的痛苦之根，全部恢復人身，得到人身之後，諸根具足，六情完備，然後才在一天之內一同成就佛道，各種相好具足，就像我今日如來、至真、等正覺一樣，神智自在，辯才無礙，全部進入滅度。』

當時，解釋菩薩對佛說：『發下宏大誓願的菩薩教化眾生，其中經歷無量劫的苦行。為什麼不立即讓三惡道的眾生全部得到佛道呢？』

佛說：『不可能成就佛道。為什麼呢？族姓之子！這三惡道不是三善道（指天、人、阿修羅）。怎麼能想在其中成就佛道呢？這件事是不可能的。猶如有人想要尋求七寶，捨棄七寶的產地，反而從空中尋求，這個人能夠獲得嗎？』

回答說：『不能。世尊！』

佛說：『正是這樣。族姓之子！想要讓三惡道的眾產生就佛道，這件事是不可能的。』

菩薩瓔珞經因緣品第十

佛告訴族姓之子：『如果有善男子、善女人，受持諷誦定眼』

【English Translation】 English version He said: 'Stop, stop! Son of a good family (Zuxingzi)! I have already spoken about obtaining a human body; I will not speak of other paths.'

At that time, the Explaining Bodhisattva (Jieshi Pusa) again said to the Buddha: 'World Honored One! Is there a Bodhisattva Mahasattva (Pusa Mohesa, Great Bodhisattva) who makes a great vow to cause the beings of the five realms (referring to hell, hungry ghosts, animals, humans, and gods) to become Buddhas on the same day as himself?'

The Buddha replied: 'No. Why? The natures, behaviors, aspirations, and interests of beings are different. How can hungry ghosts, animals, and hell beings form a Buddha? This is not possible. Why? Ultimately, one cannot attain the尊 of humans with a non-human body. Expedient transformations and manifestations can barely provide universal salvation.'

The Buddha further told the Explaining Bodhisattva: 'Countless Buddhas in the past made great vows to cause all beings with form and those in the realm of space to become Buddhas and completely enter Nirvana (Nirvana). However, those Tathagatas (Rulai, one of the titles of the Buddha), the Truly Real (Zhizhen, one of the titles of the Buddha), the Perfectly Enlightened Ones (Dengzhengjue, one of the titles of the Buddha), on that very day, first transformed the beings of the three evil realms (referring to hell, hungry ghosts, and animals), uprooted the source of their suffering, and completely restored them to human bodies. After obtaining human bodies, with all faculties complete and the six senses perfect, they then together attained Buddhahood on the same day, with all auspicious marks complete, just like I, the Tathagata, the Truly Real, the Perfectly Enlightened One, today, with divine wisdom, freedom, unimpeded eloquence, all enter into extinction.'

At that time, the Explaining Bodhisattva said to the Buddha: 'Bodhisattvas who make great vows to teach beings undergo countless kalpas of ascetic practices. Why not immediately cause all beings in the three evil realms to attain Buddhahood?'

The Buddha said: 'It is impossible to attain Buddhahood. Why? Son of a good family! These three evil realms are not the three good realms (referring to gods, humans, and asuras). How can one expect to attain Buddhahood within them? This is not possible. It is like someone who wants to seek the seven treasures, abandoning the source of the seven treasures and instead seeking them from the sky. Can this person obtain them?'

He replied: 'No, World Honored One!'

The Buddha said: 'Just so, just so. Son of a good family! To want to cause the beings of the three evil realms to attain Buddhahood is not possible.'

Chapter Ten, Causes and Conditions, of the Bodhisattva Garland Sutra

The Buddha told the son of a good family: 'If there are good men and good women who receive, uphold, recite, and fix their eyes on'

識、定耳識者，便獲十功德。云何為十？於是菩薩摩訶薩以無等心獲虛空像，不以言教教化眾生凈佛國土。善男子、善女人自知無數形識本末，知其虛寂悉無所有，起無生法忍。

「複次，族姓子！若有菩薩摩訶薩當坐道場，便能具足法界清凈。但為如來一相無形，或有菩薩得一法印，演說無量如來法教，非從師受自然而覺。

「複次，族姓子！行一法本廣大無底，以無相法生諸法本。云何無相生有相？」

佛言：「如外有色，有青、有白、有赤、有黑、有黃。」

解釋菩薩言：「如來所說神在虛空，非過去當來現在，亦無有五陰名。云何言青、黃、赤、白、黑？」

「此因緣法不可思議，由眾生自起緣想，有行則有識，由識生癡則成人身。」

解釋菩薩白佛言：「如世尊言：『虛空無形，由四大色地水火風而有色。』今問如來，云何名曰地、水、火、風、青、黃、白、黑？如世尊言：『如青、黃、白、黑空識在空中。』何以不說，青、黃、赤、白中，青、黃、赤、白盡非空耶？」

答曰：「不然。何以故？各各自空，空性不知有性，有性不知無性。猶如菩薩摩訶薩一念之頃，知無量恒沙剎土諸佛世界，成劫敗劫一一知之。了知其中而無他相，諸法因緣自生自滅，本我因

【現代漢語翻譯】 現代漢語譯本：如果菩薩能夠識別、確定耳識，便能獲得十種功德。什麼是這十種功德呢？於是菩薩摩訶薩以平等無二的心獲得虛空的形象，不通過言語教導來教化眾生，從而清凈佛的國土。善男子、善女人能夠自己知道無數形體的意識的本源和終末，知道它們虛幻寂靜，什麼都沒有，從而生起無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟）。

其次，族姓子（Kulaputra，對佛弟子的尊稱）！如果有菩薩摩訶薩將要坐在菩提道場，便能具足法界的清凈。只是爲了如來（Tathagata，佛的稱號）的唯一形象而沒有具體形狀，或者有菩薩得到一個法印（Dharma-mudra，佛法的印證），演說無量如來的法教，不是從老師那裡學來的，而是自然覺悟的。

其次，族姓子！修行一個法本，廣大而沒有底，以無相的法生出諸法的根本。什麼是無相生有相呢？

佛說：『就像外面有顏色，有青色、有白色、有紅色、有黑色、有黃色。』

解釋菩薩（Vyakhyana Bodhisattva，善於解釋佛法的菩薩）說：『如來所說的神識存在於虛空之中，不在過去、未來、現在，也沒有五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）的名字。怎麼能說青、黃、赤、白、黑呢？』

『這是因緣法（Pratītyasamutpāda， dependent origination）不可思議之處，由於眾生自己生起緣想，有行為就有意識，由於意識產生愚癡，就形成了人身。』

解釋菩薩對佛說：『就像世尊（Bhagavan，佛的稱號）所說：『虛空沒有形狀，由於四大（Mahabhuta，構成物質世界的四種基本元素：地、水、火、風）的色法——地、水、火、風——才有了顏色。』現在請問如來，怎麼稱之為地、水、火、風、青、黃、白、黑？就像世尊所說：『青、黃、白、黑的空識存在於空中。』為什麼不說，青、黃、赤、白中，青、黃、赤、白全部不是空呢？』

佛回答說：『不是這樣的。為什麼呢？因為它們各自是空性的，空性不知道有性，有性不知道無性。就像菩薩摩訶薩在一念之間，知道無量恒河沙數剎土（Buddha-kshetra，佛土）的諸佛世界，成劫（Samvarta-kalpa，宇宙的形成時期）和敗劫（Vivarta-kalpa，宇宙的壞滅時期）一一知道。完全瞭解其中的情況而沒有其他的表象，諸法因緣自生自滅，本來的我因

【English Translation】 English version: If a Bodhisattva can recognize and ascertain ear-consciousness, they will obtain ten merits. What are these ten merits? Then, the Bodhisattva Mahasattva obtains the image of emptiness with an equal mind, without teaching sentient beings through verbal instruction, thereby purifying the Buddha-land. Good men and good women can know for themselves the origin and end of countless forms of consciousness, knowing that they are illusory and silent, without anything, thus arousing Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas).

Furthermore, Kulaputra (a respectful term for a Buddhist disciple)! If a Bodhisattva Mahasattva is about to sit in the Bodhi-mandala (place of enlightenment), they will be able to fully possess the purity of the Dharma-realm. It is only for the sake of the single form of the Tathagata (the Buddha's title) without a specific shape, or some Bodhisattvas obtain a Dharma-mudra (seal of the Dharma), expounding the immeasurable teachings of the Tathagata, not learned from a teacher, but naturally awakened.

Furthermore, Kulaputra! Practicing one Dharma-essence, vast and without bottom, generates the root of all dharmas with the Dharma of non-form. How does the formless generate the formed?

The Buddha said: 'Just as there are colors outside, there are blue, white, red, black, and yellow.'

The Vyakhyana Bodhisattva (Bodhisattva who is good at explaining the Dharma) said: 'The consciousness that the Tathagata speaks of exists in emptiness, not in the past, future, or present, and there are no names of the five Skandhas (the five aggregates that constitute individual existence: form, sensation, perception, volition, and consciousness). How can you speak of blue, yellow, red, white, and black?'

'This is the inconceivable aspect of Pratītyasamutpāda (dependent origination). Because sentient beings themselves arise with conditioned thoughts, there is consciousness if there is action, and due to consciousness arising from ignorance, the human body is formed.'

The Vyakhyana Bodhisattva said to the Buddha: 'Just as the Bhagavan (the Buddha's title) said: 'Emptiness has no form, and colors arise from the four Mahabhutas (the four great elements that constitute the material world: earth, water, fire, and wind) - earth, water, fire, and wind.' Now I ask the Tathagata, how are they called earth, water, fire, wind, blue, yellow, white, and black? Just as the Bhagavan said: 'The empty consciousness of blue, yellow, white, and black exists in emptiness.' Why not say that among blue, yellow, red, and white, all of blue, yellow, red, and white are not emptiness?'

The Buddha replied: 'It is not so. Why? Because they are each empty in themselves, emptiness does not know existence, and existence does not know non-existence. Just like a Bodhisattva Mahasattva knows in a single thought the Buddha-worlds of immeasurable Ganges-sand-like lands, knowing each of the Samvarta-kalpa (period of formation) and Vivarta-kalpa (period of destruction). Fully understanding the situation within them without any other appearance, the causes and conditions of all dharmas arise and cease by themselves, the original self because of

空生生不滅。復觀無量阿僧祇剎土，觀見諸菩薩受慧莊嚴剎土，凈眾生種，因彼佛國土演佈道教。阿僧祇諸佛如來，盡知所出之處，一一分別亦無我想。復于諸佛如來、至真、等正覺，聞深法要奉持承受，不捨諸法之本。

「爾時，菩薩亦不自見有我無我，行菩薩行不見有行，是謂因有起于無相，于中不自滅相。身雖生觀亦不自見無所覺知，已無所覺亦無此念起吾我想，自校計已便能分別一切諸法。無明緣行，行緣識，識緣名色，名色緣更樂，乃至生老死亦復如是。爾時，具行菩薩復作是念：『一切諸法因緣相生、因緣相滅。』從初發意乃至成佛，一一觀了諸法之相，緣生則生、緣滅則滅，無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則更樂滅，更樂滅則愛滅，愛滅則受滅，受滅則有滅，有滅則生滅，生滅則老病死憂悲苦惱滅。取要言之、五盛陰眾行之本，無猗不可猗，然知起所從來處，于彼自省觀諸法界，法慧清凈不捨辯才。菩薩摩訶薩思惟分別十二因緣，云何無明緣行？於是善男子、女人，由無明本造善惡行，盡生十二諸不善本，漸漸成五盛形，是謂無明緣行。」

爾時，過行比丘即從座起，偏露右臂右膝著地，叉手白佛言：「如我所學十二因緣甚深之法，我今當說。無明緣行便生十二，行緣

識便生十二，識緣名色便生十二，名色緣更樂便生十二，更樂緣六入便生十二，六入緣愛便生十二，愛緣受便生十二，受緣有便生十二，有緣生老病死憂悲苦惱復生十二。如我所解十二因緣，癡滅則行滅，行滅則識滅，識滅則名色滅，名色滅則更樂滅，更樂滅則六入滅，六入滅則愛滅，愛滅則受滅，受滅則有滅，有滅則生老病死憂悲苦惱滅。」

佛言：「比丘！不壞法相，猶如幻師住於此地現其幻法，然彼幻法不損此地，地亦不損幻法。然此幻師造作此化無有晝夜，其有見此幻者悉皆信解。菩薩摩訶薩亦復如是，以神足力分別十二因緣。無佛境界現其剎土，本無有世今現有世，復以有佛剎土能現無佛剎土，以無色剎土現有形色，不以一壞二，不以二壞一。何以故？如彼幻法能使一切世界盡如幻術，猶如一切世界隨人所喜盡為幻法，幻有若干非有一法。

「或有幻法名曰無量諸法門，菩薩得此幻法者，便能現一切諸法皆如幻法，已得幻法便得幻智而不忘失，已得幻智便得幻行能盡眾苦。菩薩摩訶薩已獲幻智行幻，便能于中以幻智盡能分別眾行，一一思惟不失本際，如彼幻法不依內地，現於外法亦不依外，使諸眾生現有內法。菩薩摩訶薩亦復如是，不以空性內外分別，言：『我當越一切世界。』亦不以世界在

【現代漢語翻譯】 現代漢語譯本：識緣則生十二種苦，識為緣，名色（精神和物質現象）則生十二種苦，名色為緣，更樂（接觸）則生十二種苦，更樂為緣，六入（眼、耳、鼻、舌、身、意六種感覺器官）則生十二種苦，六入為緣，愛則生十二種苦，愛為緣，受（感受）則生十二種苦，受為緣，有（存在）則生十二種苦，有為緣，則生老病死憂悲苦惱，又生十二種苦。如我所理解的十二因緣，癡（無明）滅則行（行為）滅，行滅則識滅，識滅則名色滅，名色滅則更樂滅，更樂滅則六入滅，六入滅則愛滅，愛滅則受滅，受滅則有滅，有滅則生老病死憂悲苦惱滅。

佛說：『比丘！不破壞法的表相，就像幻術師住在這片土地上展現他的幻術，然而那些幻術並不損害這片土地，土地也不損害幻術。然而這位幻術師創造這些幻化沒有晝夜之分，那些看到這些幻術的人都相信並理解。菩薩摩訶薩（偉大的菩薩）也是如此，以神通力分別十二因緣。在沒有佛的境界中顯現他的剎土（佛土），本來沒有世界現在顯現有世界，又以有佛的剎土能顯現沒有佛的剎土，以沒有形色的剎土顯現有形色，不以一破壞二，不以二破壞一。為什麼呢？就像那幻術能使一切世界都像幻術一樣，就像一切世界隨著人們的喜好都變成幻術，幻術有若干種，並非只有一種。』

『或者有幻術名為無量諸法門，菩薩得到這種幻術，便能顯現一切諸法都如幻術一般，已經得到幻術便得到幻智而不忘失，已經得到幻智便得到幻行能盡除眾苦。菩薩摩訶薩已經獲得幻智施行幻術，便能于其中以幻智盡力分別各種行為，一一思惟不失去根本，就像那幻術不依賴於內部土地，顯現於外部事物，也不依賴於外部，使眾生顯現有內部事物。菩薩摩訶薩也是如此，不以空性在內外進行分別，說：『我應當超越一切世界。』也不以世界在…'

【English Translation】 English version: When consciousness arises, twelve kinds of suffering arise. Conditioned by consciousness, name and form (mental and material phenomena) arise, leading to twelve kinds of suffering. Conditioned by name and form, contact (sense impression) arises, leading to twelve kinds of suffering. Conditioned by contact, the six entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind) arise, leading to twelve kinds of suffering. Conditioned by the six entrances, craving arises, leading to twelve kinds of suffering. Conditioned by craving, feeling arises, leading to twelve kinds of suffering. Conditioned by feeling, existence arises, leading to twelve kinds of suffering. Conditioned by existence, birth, old age, death, sorrow, lamentation, pain, grief, and despair arise, again leading to twelve kinds of suffering. As I understand the twelve links of dependent origination, with the cessation of ignorance, actions cease; with the cessation of actions, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, contact ceases; with the cessation of contact, the six entrances cease; with the cessation of the six entrances, craving ceases; with the cessation of craving, feeling ceases; with the cessation of feeling, existence ceases; with the cessation of existence, birth, old age, death, sorrow, lamentation, pain, grief, and despair cease.'

The Buddha said, 'Monks! Without destroying the characteristics of phenomena, it is like a magician dwelling on this earth manifesting his illusions. However, those illusions do not harm this earth, nor does the earth harm the illusions. Yet this magician creates these transformations without day or night, and those who see these illusions all believe and understand them. The Bodhisattva Mahasattva (great Bodhisattva) is also like this, using supernatural powers to distinguish the twelve links of dependent origination. In realms without Buddhas, he manifests his Buddha-land (Buddha-field), originally without a world, now manifesting a world. Furthermore, with a Buddha-land, he can manifest a land without Buddhas; with a formless land, he manifests forms and colors, not destroying two with one, nor destroying one with two. Why? Just as that illusion can make all worlds like illusions, just as all worlds, according to people's preferences, become illusions, illusions are of various kinds, not just one.'

'Or there is an illusion called the 'gate of immeasurable dharmas.' A Bodhisattva who obtains this illusion can manifest all dharmas as illusions. Having obtained illusion, he obtains illusory wisdom without forgetting it. Having obtained illusory wisdom, he obtains illusory conduct, which can exhaust all suffering. The Bodhisattva Mahasattva, having obtained illusory wisdom and practicing illusion, can then use illusory wisdom to fully distinguish various actions, contemplating each one without losing the fundamental basis, just as that illusion does not rely on the inner land, manifesting external phenomena, nor does it rely on the external, causing sentient beings to manifest internal phenomena. The Bodhisattva Mahasattva is also like this, not distinguishing between inner and outer with emptiness, saying, 'I shall transcend all worlds.' Nor does he consider the world to be in...'

內外空法。何以故？虛空性爾不壞法界，法界不壞空性。

「菩薩摩訶薩于中得虛空性，種種觀一切法界，亦不觀法界亦不壞法界，不但不見此世界有若干形，亦不見眾生善行惡行之報，一一分別究尋其事，性空自爾無能使爾。觀已復觀分別三有，于中計校十二因緣，由癡起眼識有三行事。云何為三？猶如，族姓子！眼見外色，若善不善盡不分別，斯由本識無明行染。或復善男子、善女人，起身口意行三不善法，意漸自悟：『咄我本所造，由無明本今乃致十二因緣。』知從無明不能自改。

「複次，善男子、善女人由癡致行，眾罪根原由罪而生：『我今當念寂靜定意，觀此十二因緣為由癡耶？為從行乎？』復自思惟：『無明澹靜隱匿之法，何由能出諸緣著乎？非我身口行造，無由得生？』是謂菩薩摩訶薩分別三行而無所有。

「菩薩摩訶薩得空觀定意，分別十二因緣，緣癡有行便有緣報，癡非本原，何由而有行乎？身口意法三事相因乃生諸法。所以如來於無數劫，分別思惟十二因緣，今得成佛始得信解。吾初發意求菩薩道，捨身受身份別十二因緣，思惟苦本未盡其原。今我成如來、至真、等正覺，乃得暢達十二因緣。」

佛復告過行比丘：「汝今雖在如來前說十二因緣，未能具其原本。何以

【現代漢語翻譯】 現代漢語譯本 內外空法是怎樣的呢？因為虛空的性質是不毀壞的法界（Dharmadhatu，一切法的本體），法界的不毀壞性就是空性（Sunyata，空的性質）。

菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）從中領悟虛空的性質，以各種方式觀察一切法界，既不執著於法界，也不毀壞法界。他們不僅不認為這個世界有固定的形狀，也不認為眾生的善行和惡行會帶來固定的報應，即使詳細地探究這些事情，也會發現其自性本空，沒有什麼可以改變它。觀察之後，再觀察並分別三有（三界：欲界、色界、無色界），從中考察十二因緣（十二緣起，佛教解釋生命流轉過程的十二個環節），由於愚癡而產生眼識，從而有三種行為。什麼是這三種行為呢？例如，善男子！眼睛看到外面的事物，無論是好的還是壞的，都完全不加以區分，這是由於根本識（根本意識）受到無明（Avidya，對事物真相的無知）的污染。或者，善男子、善女人，以身口意做出三種不善的行為，內心逐漸醒悟：『唉！我過去所造作的，都是由於無明的根本，現在才導致了十二因緣的果報。』知道這是從無明開始，卻無法自行改變。

再次，善男子、善女人由於愚癡而產生行為，各種罪惡的根源都由罪惡而生：『我現在應當專注于寂靜的禪定，觀察這十二因緣是由愚癡引起的嗎？還是由行為引起的呢？』又自己思考：『無明是淡泊寧靜、隱藏不顯的法，怎麼能產生各種因緣的執著呢？如果不是我身口意的行為造作，又怎麼會產生呢？』這就是菩薩摩訶薩分別三種行為而發現其空無所有的道理。

菩薩摩訶薩獲得空觀的禪定，分別十二因緣，因為愚癡才有行為，有了行為才會有緣報，愚癡並非根本的原因，又怎麼會有行為呢？身口意三種行為相互作用，才產生各種現象。所以如來（Tathagata，佛的稱號之一）在無數劫的時間裡，分別思惟十二因緣，直到成佛才真正理解。我最初發心尋求菩薩道時，捨棄身體又接受身體，分別十二因緣，思惟痛苦的根源，但沒有窮盡其根本。現在我成就如來、至真、等正覺（Sammasambuddha，完全覺悟的佛），才能夠暢通無阻地理解十二因緣。"

佛陀又告訴過行比丘（Bhiksu，出家修行的男性佛教徒）: 『你現在雖然在我面前講述十二因緣，但還沒有完全掌握它的根本。為什麼呢？』

【English Translation】 English version What is the law of emptiness of both internal and external? Because the nature of emptiness is the indestructible Dharmadhatu (the essence of all phenomena), and the indestructible nature of Dharmadhatu is emptiness (Sunyata).

Bodhisattva-Mahasattvas (Great Bodhisattvas) attain the nature of emptiness within it, observing all Dharmadhatu in various ways, neither clinging to nor destroying Dharmadhatu. They not only do not see this world as having a fixed shape, but also do not see the rewards of sentient beings' good and bad deeds as fixed. Even if they thoroughly investigate these matters, they will find that their nature is inherently empty, and nothing can change it. After observing, they further observe and distinguish the Three Realms (realms of desire, form, and formlessness), examining the Twelve Nidanas (Twelve Links of Dependent Origination, the twelve links in the Buddhist explanation of the cycle of life) within them. Due to ignorance, eye consciousness arises, resulting in three kinds of actions. What are these three actions? For example, a virtuous man! When the eyes see external objects, whether good or bad, they do not distinguish them at all. This is because the fundamental consciousness (alaya-vijñana) is tainted by ignorance (Avidya). Or, a virtuous man or woman performs three unwholesome actions with body, speech, and mind, and gradually awakens within: 'Alas! What I have created in the past is due to the root of ignorance, which has now led to the consequences of the Twelve Nidanas.' Knowing that it starts from ignorance, but cannot change it by oneself.

Furthermore, virtuous men and women, due to ignorance, give rise to actions, and the roots of all sins arise from sins: 'Now I should focus on peaceful meditation, observing whether these Twelve Nidanas are caused by ignorance or by actions?' They further contemplate: 'Ignorance is a subtle and hidden dharma, how can it produce attachments to various conditions? If it were not for the actions of my body, speech, and mind, how could they arise?' This is the principle by which Bodhisattva-Mahasattvas distinguish the three actions and find them to be empty of inherent existence.

Bodhisattva-Mahasattvas attain the samadhi of emptiness, distinguishing the Twelve Nidanas. Because of ignorance, there are actions, and because of actions, there are karmic consequences. Ignorance is not the fundamental cause, so how can there be actions? The three actions of body, speech, and mind interact with each other to produce all phenomena. Therefore, the Tathagata (One of the titles of the Buddha) contemplated the Twelve Nidanas for countless kalpas (eons), and only after becoming a Buddha did he truly understand them. When I first aspired to seek the Bodhisattva path, I abandoned bodies and received bodies, distinguishing the Twelve Nidanas, contemplating the root of suffering, but not exhausting its origin. Now that I have become a Tathagata, a Truly Enlightened One, a Fully Awakened One (Sammasambuddha), I am able to understand the Twelve Nidanas without obstruction.'

The Buddha further told the Bhiksu (Buddhist monk) named Guoxing: 'Although you are now explaining the Twelve Nidanas in front of me, you have not fully grasped its root. Why?'

故本無？如來、至真、等正覺住壽經恒沙劫，宣說十二因緣猶不能盡，何況汝今欲得盡乎？」

爾時，彼比丘在如來前極懷慚愧：「將我得無失神足乎？」即從座起頭面禮世尊足，便退而去。

菩薩瓔珞經心品第十一

爾時，座上諸欲天人、諸色天人、天、龍、鬼神、干沓和、阿須倫、迦留羅、旃陀羅、摩休勒，聞如來、至真、等正覺說此甚深之法，皆有渴仰欲得見如來正心定意。

爾時，世尊知眾生心中所念，欲令眾會心定三昧。爾時，世尊即于座上入面現定意，令諸菩薩摩訶薩皆悉見之。去此十五江河沙數，有佛土名曰如幻，佛名等心如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。彼國清凈不猗想著，無有餓鬼、畜生、地獄道，所行純厚不自計我，心不趣小亦無聲聞辟支佛音。令一切會皆悉見之。

爾時，世尊從彼定起，復入月盛定意，令一切眾生盡見金色，悉聞十方諸佛說無相行：「云何為無相？諸法寂然澹泊無形，諸法不起忍諸恚怒，諸法攝心不起外想，諸法定意現已國凈，諸法善觀不以劫數為限，諸法樂行永離恩愛，諸法現明不生癡想。諸法去貪，具足施度無極；諸法無有所犯，具足戒度無極；諸法不起恚想，具足忍度無極；諸法

【現代漢語翻譯】 現代漢語譯本： 『所以（十二因緣）根本沒有窮盡的時候？如來、至真（Tathagata，真實者）、等正覺（Samyaksambuddha，正等覺者）即使住世如恒河沙數般的劫數，宣說十二因緣也無法窮盡，更何況你現在想要完全瞭解呢？』

當時，那位比丘在如來面前極其慚愧：『難道我失去了神通嗎？』隨即從座位起身，以頭面頂禮世尊的足，然後退了下去。

菩薩瓔珞經心品第十一

當時，座上的諸欲界天人、諸色界天人、天、龍（Naga，印度神話中的蛇神）、鬼神、干沓和（Gandharva，天上的樂神）、阿須倫（Asura，非天）、迦留羅（Garuda，金翅鳥）、旃陀羅（Candala，賤民）、摩休勒（Mahoraga，大蟒神），聽聞如來、至真、等正覺宣說這甚深之法，都渴望仰慕，想要見到如來的正心定意。

當時，世尊知道眾生心中所想，想要讓眾會的心安定於三昧（Samadhi，禪定）。當時，世尊就在座位上進入面現定意，讓諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）都能夠見到。從這裡向外經過十五個恒河沙數般的佛土，有一個佛土名叫如幻，佛名等心如來、至真、等正覺、明行成為（Vidya-carana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavidu，知世間）、無上士（Anuttara，無上士）、道法御（Purusa-damya-sarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人師），號佛、世尊。那個國度清凈，不執著于任何事物，沒有餓鬼、畜生、地獄道，所行之事純厚而不計較自我，心不趨向小乘，也沒有聲聞（Sravaka，聲聞弟子）辟支佛（Pratyekabuddha，緣覺）的聲音。讓一切與會者都能夠見到。

當時，世尊從那個禪定中起身，又進入月盛定意，讓一切眾生都見到金色，都聽到十方諸佛宣說無相之行：『什麼是無相？諸法寂靜而淡泊，沒有形狀；諸法不起，忍受一切嗔恚；諸法攝心，不起外在的念想；諸法定意，顯現清凈的國土；諸法善於觀察，不以劫數作為期限；諸法樂於修行，永遠遠離恩愛；諸法顯現光明，不生起愚癡的念想。諸法去除貪婪，具足佈施波羅蜜（Dana-paramita，佈施度）無有窮盡；諸法沒有絲毫違犯，具足持戒波羅蜜（Sila-paramita，持戒度）無有窮盡；諸法不起嗔恚的念想，具足忍辱波羅蜜（Ksanti-paramita，忍辱度）無有窮盡；諸法

【English Translation】 English version: 『Therefore, is there fundamentally no end? Even if the Tathagata (the Thus-Gone One, the Realized One), the Tathagata (the Truthful One), the Samyaksambuddha (Perfectly Enlightened One) were to live for as many kalpas (eons) as there are sands in the Ganges River, expounding on the Twelve Nidanas (links of dependent origination) would still not be exhaustive. How much more so for you, who now wish to fully understand them?』

At that time, that Bhiksu (monk) felt extremely ashamed before the Tathagata: 『Could it be that I have lost my supernatural powers?』 Immediately, he rose from his seat, prostrated himself with his head and face at the feet of the World-Honored One, and then withdrew.

Chapter Eleven on the Mind, from the Bodhisattva Garland Sutra

At that time, the desire realm devas (gods), the form realm devas, devas, Nagas (serpent deities), ghosts and spirits, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Candalas (outcastes), and Mahoragas (great serpent spirits) in the assembly, hearing the Tathagata, the Truthful One, the Samyaksambuddha expound this profound Dharma (teaching), all yearned to see the Tathagata's correct mind and concentration.

At that time, the World-Honored One, knowing the thoughts in the minds of the beings, wished to bring the minds of the assembly to stability in Samadhi (meditative absorption). At that time, the World-Honored One immediately entered the 'Manifestation of Face' Samadhi on his seat, allowing all the Bodhisattva-Mahasattvas (Great Bodhisattvas) to see it. Beyond this, across fifteen Ganges River sands of Buddha-lands, there was a Buddha-land named 'Like Illusion,' and the Buddha was named 'Equal Mind' Tathagata, the Truthful One, the Samyaksambuddha, Vidya-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavidu (Knower of the World), Anuttara (Unsurpassed), Purusa-damya-sarathi (Tamer of Men), Sasta deva-manusyanam (Teacher of Gods and Humans), called Buddha, World-Honored One. That land was pure, not clinging to thoughts, without hungry ghosts, animals, or hell realms. Their actions were purely virtuous, without self-calculation, their minds did not incline towards the Hinayana (Small Vehicle), and there was no sound of Sravakas (Hearers) or Pratyekabuddhas (Solitary Buddhas). He caused the entire assembly to see it.

At that time, the World-Honored One arose from that Samadhi and entered the 'Moon's Ascendancy' Samadhi, causing all beings to see golden light, and all heard the Buddhas of the ten directions expounding the practice of non-form: 『What is non-form? All dharmas (phenomena) are tranquil and serene, without shape; all dharmas do not arise, enduring all anger and hatred; all dharmas gather the mind, not arising external thoughts; all dharmas fix the mind, manifesting a pure land; all dharmas are skillfully observed, not limited by kalpas; all dharmas delight in practice, forever separated from affection and love; all dharmas manifest brightness, not giving rise to foolish thoughts. All dharmas eliminate greed, perfectly fulfilling Dana-paramita (Perfection of Giving) without limit; all dharmas have no transgressions, perfectly fulfilling Sila-paramita (Perfection of Morality) without limit; all dharmas do not arise thoughts of anger, perfectly fulfilling Ksanti-paramita (Perfection of Patience) without limit; all dharmas

精進無有懈怠，具足進度無極；諸法不興亂意，攝心不起常樂於禪，具足禪度無極；諸法盡除愚惑無他異念，具足智度無極。

「復有名四意止，菩薩摩訶薩所修行法。云何為四意止？若有善男子、女人，分別內身意止，從頭至足一一分別生不凈觀，自觀己身觀他人身，自觀己心觀他人心，內外諸法悉皆如是。菩薩摩訶薩復自觀諸法：四意斷、四神足、五根、五力、七覺意、八賢聖道，是謂菩薩摩訶薩無相行。」

佛復告族姓子：「菩薩摩訶薩自觀身已觀他人身，一一分別從頭至足起不凈想，是謂菩薩摩訶薩觀內外身悉無所有。」

爾時，世尊即說此偈而嘆頌曰：

「不猗心意識，　　分別諸行本， 　道存無想念，　　乃應賢聖諦。 　佛慧無邊涯，　　不見有合離， 　成佛由無相，　　乃應果實行。 　佛道本無二，　　亦復無一相， 　真人慈善普，　　示現若干法。 　本我不造我，　　染有成五陰， 　聖諦慧無量，　　進趣自滅意。 　不有亦不無，　　生死起染著， 　滅相自成佛，　　故號天中天。 　生值人道難，　　六根完具難， 　滅十二緣難，　　生天受福難。 　遭遇賢聖難，　　入定除想難， 　觀內外身難，　　面受聖教難。」

爾時，世尊說此偈已，

【現代漢語翻譯】 現代漢語譯本： 精進修行沒有懈怠，具足前進的程度沒有止境；對於一切法不起擾亂的念頭，收攝心念不起常樂於禪定的想法，具足禪定的程度沒有止境；對於一切法完全去除愚昧迷惑沒有其他的念頭，具足智慧的程度沒有止境。 『此外還有四種意止（四念處），是菩薩摩訶薩（ महानसत्व，偉大的覺悟者）所修行的法門。什麼是四意止呢？如果有善男子、善女人，分別觀察內身，從頭到腳一一分別，生起不凈的觀想，自己觀察自己的身體，觀察他人的身體，自己觀察自己的心，觀察他人的心，內外一切諸法都像這樣觀察。菩薩摩訶薩進一步觀察諸法：四意斷（四正勤）、四神足（四如意足）、五根、五力、七覺意（七菩提分）、八賢聖道（八正道），這就是菩薩摩訶薩的無相行。』 佛陀又告訴族姓子：『菩薩摩訶薩自己觀察身體之後觀察他人的身體，一一分別從頭到腳生起不凈的觀想，這就是菩薩摩訶薩觀察內外身體都是空無所有。』 當時，世尊（लोकजित्，世間勝者）就說了這樣的偈頌來讚歎： 『不依賴心意識，分別諸行之本；道存在於沒有想念之中，才符合賢聖的真諦。 佛的智慧沒有邊際，不見有聚合和分離；成就佛果由於無相，才符合果地的實際修行。 佛道本來沒有二，也沒有單一的相狀；真人（सत्पुरुष，真誠的人）的慈善普遍施予，示現若干不同的法門。 本我（स्वयं，自身）不造作我，被染污而有就形成了五陰（पञ्च स्कन्ध，構成個體經驗的五個要素）；聖諦（आर्यसत्य，高貴的真理）的智慧沒有限量，前進趨向于自我寂滅的意境。 不執著于有，也不執著于無，生死輪迴由此產生染著；滅除一切相就能自然成佛，所以被稱為天中天（देवेन्द्रदेवन，天神之上的天神）。 生在人道很難得，六根（षडिन्द्रिय，感覺的六種官能）完好具足很難得，滅除十二因緣（द्वादशाङ्गिकप्रतीत्यसमुत्पाद，生命輪迴的十二個環節）很難得，生到天上享受福報很難得。 遭遇賢聖（आर्य，高尚的人）很難得，進入禪定去除雜念很難得，觀察內外身體很難得，當面接受聖教很難得。』 當時，世尊說完這些偈頌之後，

【English Translation】 English version: Practicing diligently without懈怠 (xièdài, laziness or negligence), fully possessing the degree of progress without limit; towards all dharmas (धर्म, laws/teachings) not arising disturbing thoughts, collecting the mind not giving rise to constant delight in dhyana (ध्यान, meditation), fully possessing the degree of dhyana without limit; towards all dharmas completely removing ignorance and delusion without other thoughts, fully possessing the degree of wisdom without limit. 『Furthermore, there are four Intentional Abidings (四念處, Four Foundations of Mindfulness), practices cultivated by Bodhisattva-Mahasattvas (महानसत्व, Great Beings). What are the four Intentional Abidings? If there are good men or good women who discern the inner body, from head to foot, individually contemplating impurity, observing their own body, observing the bodies of others, observing their own mind, observing the minds of others, all inner and outer dharmas are observed in this way. Bodhisattva-Mahasattvas further contemplate the dharmas: the Four Intentional Exertions (四正勤, Four Right Exertions), the Four Supernatural Powers (四如意足, Four Foundations of Supernormal Powers), the Five Roots, the Five Powers, the Seven Factors of Enlightenment (七菩提分, Seven Limbs of Enlightenment), and the Eight Noble Paths (八正道, Eightfold Path). This is what is called the formless practice of Bodhisattva-Mahasattvas.』 The Buddha further told the son of the clan: 『Bodhisattva-Mahasattvas, after observing their own body, observe the bodies of others, individually contemplating impurity from head to foot. This is what is called Bodhisattva-Mahasattvas observing that both inner and outer bodies are devoid of inherent existence.』 At that time, the World Honored One (लोकजित्, Conqueror of the World) spoke this verse to praise: 『Not relying on mind, consciousness, and ideation, discerning the origin of all actions; the path exists in the absence of thought, only then does it accord with the truth of the noble sages. The Buddha's wisdom is boundless, not seeing aggregation or separation; the attainment of Buddhahood is due to formlessness, only then does it accord with the actual practice of the fruition. The Buddha's path is fundamentally not two, nor is it a single form; the compassion of the True Person (सत्पुरुष, virtuous person) is universally bestowed, manifesting various different dharmas. The original self (स्वयं, self) does not create the self, being defiled and having existence forms the five skandhas (पञ्च स्कन्ध, five aggregates); the wisdom of the noble truths (आर्यसत्य, noble truths) is immeasurable, advancing towards the intention of self-extinction. Not clinging to existence, nor clinging to non-existence, birth and death arise from attachment; extinguishing all forms naturally accomplishes Buddhahood, therefore, he is called the Supreme Among Gods (देवेन्द्रदेवन, God of Gods). It is difficult to be born in the human realm, it is difficult to have the six faculties (षडिन्द्रिय, six senses) complete and intact, it is difficult to extinguish the twelve links of dependent origination (द्वादशाङ्गिकप्रतीत्यसमुत्पाद, twelve nidānas), it is difficult to be born in the heavens and receive blessings. It is difficult to encounter noble sages (आर्य, noble ones), it is difficult to enter samadhi (समाधि, concentration) and remove thoughts, it is difficult to observe the inner and outer body, it is difficult to receive the holy teachings face to face.』 At that time, after the World Honored One spoke these verses,

座上諸天、人民、天龍、鬼神、八部之眾，皆發無上正真道意，復有無數眾生得不起法忍也。◎

菩薩瓔珞經◎四聖諦品第十二

爾時，佛告文殊師利：「過去無數阿僧祇劫有佛，名大身如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。剎名空寂，正於此處成無上等正覺，與四部眾說微妙法四賢聖諦，廣化眾生皆令至無餘泥洹界而取滅度。

「云何四聖諦？一為無量聖諦，菩薩得此聖諦者，一念之中自滅心垢亦能滅他心垢，不見塵垢有盡無盡；二名行盡聖諦，菩薩得此聖諦者，一念之中盡令眾生覺了身口意行，若善、若惡盡趣道門，悉令眾生至無餘泥洹界；三名速疾聖諦，菩薩得此聖諦者，能使一切眾生彈指之頃盡成佛道，無限無量不可稱數一日成道，復令無數阿僧祇剎土眾生之類，各生善心興敬供養諸佛世尊，香華繒彩作倡伎樂，阿僧祇諸佛剎土化作一寶蓋，而用供養出過諸天世人上，盡持天上自然飲食、衣被、床、臥具、病瘦、醫藥，一念之頃悉能成辦；四名曰等聖諦，菩薩得此聖諦者，能使一切眾生盡同一趣無若干相，于無餘泥洹界而般泥洹，猶如焰幻野馬，世界空寂無形不可獲持。菩薩摩訶薩亦復如是，教化眾生凈佛國土，亦不見眾生有得度者，亦

【現代漢語翻譯】 現代漢語譯本 在座的諸天、人民、天龍、鬼神以及八部大眾，都發起了無上正真道意（anuttara-samyak-sambodhi-citta，追求無上正等正覺的心），並且還有無數眾生獲得了不起法忍（anutpattika-dharma-kshanti，對不生不滅之法的證悟）。

《菩薩瓔珞經》◎四聖諦品第十二

當時，佛告訴文殊師利（Manjushri）菩薩：『過去無數阿僧祇劫（asamkhya kalpa，極長的時間單位）之前，有一尊佛，名為大身如來（Mahakaya Tathagata）、至真（Arhat）、等正覺（Samyaksambuddha）、明行成為（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavidu）、無上士（Anuttara-purusa-damya-sarathi）、道法御（Shasta deva-manushyanam）、天人師（Teacher of gods and men），號佛（Buddha）、世尊（Bhagavan）。他的剎土（buddhakṣetra，佛的國土）名為空寂，就在此處成就無上等正覺，為四部眾（比丘、比丘尼、優婆塞、優婆夷）宣說微妙之法——四賢聖諦（arya-satya，四種高貴的真理），廣泛教化眾生，使他們都到達無餘涅槃界（nirupadhisesa-nirvana，沒有剩餘煩惱的涅槃境界）而證得滅度。

『什麼是四聖諦呢？第一是無量聖諦（apramana-arya-satya），菩薩獲得此聖諦，在一念之間，自己能消除心中的污垢，也能消除他人的心垢，不見塵垢有窮盡與否；第二是行盡聖諦（kshayanta-arya-satya），菩薩獲得此聖諦，在一念之間，能使眾生覺悟身口意三行的本質，無論是善是惡，都趨向于解脫之道，使一切眾生到達無餘涅槃界；第三是速疾聖諦（sighra-arya-satya），菩薩獲得此聖諦，能使一切眾生在彈指之間都成就佛道，無數不可稱量之眾生一日之內成就佛道，又能使無數阿僧祇剎土的眾生，各自生起善心，興起恭敬心，供養諸佛世尊，用香、花、繒彩製作歌舞伎樂，將阿僧祇諸佛剎土化作一個寶蓋，用來供養，勝過諸天世人，盡其所有天上自然飲食、衣被、床、臥具、病瘦醫藥，一念之間都能辦到；第四是等聖諦（sama-arya-satya），菩薩獲得此聖諦，能使一切眾生都趨向同一解脫境界，沒有種種差別相，在無餘涅槃界中入于涅槃，猶如火焰、幻象、野馬（gandharva，海市蜃樓），世界空寂無形，不可把握。菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）也是如此，教化眾生，清凈佛國土，也不見有眾生被度化，也'

【English Translation】 English version The assembled devas (gods), people, nagas (dragons), yakshas (demons), and the eight classes of beings, all generated the unsurpassed, true, and right intention of enlightenment (anuttara-samyak-sambodhi-citta), and countless beings attained the forbearance of the non-arising of dharmas (anutpattika-dharma-kshanti).

'Bodhisattva Incomparable Garland Sutra'◎Chapter 12 on the Four Noble Truths

At that time, the Buddha told Manjushri: 'In the past, countless asamkhya kalpas (incalculable eons) ago, there was a Buddha named Mahakaya Tathagata (Great Body Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavidu (Knower of the World), Anuttara-purusa-damya-sarathi (Unsurpassed Trainer of Men), Shasta deva-manushyanam (Teacher of Gods and Men), called Buddha (Enlightened One), Bhagavan (World-Honored One). His buddha-field (buddhakṣetra) was named Emptiness and Stillness, and right here he attained unsurpassed, perfect enlightenment, and spoke the subtle Dharma of the Four Noble Truths (arya-satya) to the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas), widely transforming beings, causing them all to reach the realm of nirupadhisesa-nirvana (nirvana without remainder) and attain liberation.

'What are the Four Noble Truths? First is the Immeasurable Noble Truth (apramana-arya-satya). A Bodhisattva who attains this Noble Truth, in a single thought, can eliminate the defilements of his own mind and also eliminate the defilements of others' minds, and does not see whether the defilements have an end or not; second is the Exhaustion of Actions Noble Truth (kshayanta-arya-satya). A Bodhisattva who attains this Noble Truth, in a single thought, can cause all beings to awaken to the nature of their actions of body, speech, and mind, whether good or evil, all leading to the path of liberation, causing all beings to reach the realm of nirupadhisesa-nirvana; third is the Swift Noble Truth (sighra-arya-satya). A Bodhisattva who attains this Noble Truth can cause all beings to attain Buddhahood in the snap of a finger, countless and immeasurable beings attaining the path in a single day, and also cause countless asamkhya buddha-fields of beings to each generate good thoughts, arise with reverence, and make offerings to all the Buddhas, World-Honored Ones, using incense, flowers, silk fabrics, and creating music and dance, transforming countless asamkhya buddha-fields into a single jeweled canopy, and using it to make offerings, surpassing all gods and people, using all the natural foods, clothing, beds, bedding, sickness, and medicine of the heavens, able to accomplish all in a single thought; fourth is the Equal Noble Truth (sama-arya-satya). A Bodhisattva who attains this Noble Truth can cause all beings to all go towards the same realm of liberation, without various different appearances, and enter nirvana in the realm of nirupadhisesa-nirvana, like flames, illusions, and gandharvas (mirages), the world is empty and still, without form, and cannot be grasped. The Bodhisattva-Mahasattva (great Bodhisattva) is also like this, teaching and transforming beings, purifying the Buddha-lands, and also does not see that there are beings who are liberated, and also'

復不見受化者，非不有眾生非不無眾生，非不有凈眾生非不無凈眾生，非不有濁非不無濁，非不有受胎非不無受胎，非不有非不無有，非不有生死非不無生死，一一分別悉無所有，知十二因緣亦復如是，從癡至十二因緣非有非無，猶如野馬，世界不可獲持無近無遠，雖化眾生不見有化。菩薩摩訶薩亦復如是，觀諸如來、至真、等正覺，不見有起不見有滅，亦不有相亦不無相。如來、至真、等正覺以無相之法，教化眾生凈佛國土。雖有佛無有佛想，雖有法無有法想，雖有比丘僧無有比丘僧想，是謂，文殊師利！菩薩摩訶薩已得無相法者，住不退轉而無有礙。譬如有人于夢中或為國王、或為轉輪聖王，覺已便憶夢中所作亦不忘失。菩薩摩訶薩亦復如是，觀諸眾產生如來、至真、等正覺，亦不見有成相，亦不見無成相。」

爾時，佛告諸會大眾：「爾時，大身如來，說法清凈無形不可見，豈異人乎？莫造斯觀。何以故？爾時大身如來，今文殊師利是。」

爾時，世尊便說此偈言：

「過去無數世，　　佛號大身尊， 　於此成正覺，　　無有邪部行。 　恒以無相法，　　分別四聖諦， 　權現游世界，　　現有所咨受。 　佛道不思議，　　神力不可極， 　教化眾生類，　　盡同爲一相。 　吾今自成佛

【現代漢語翻譯】 現代漢語譯本：再也看不到被教化的人，（菩薩）並非認為沒有眾生，也並非認為有眾生；並非認為沒有清凈的眾生，也並非認為有清凈的眾生；並非認為沒有污濁，也並非認為有污濁；並非認為沒有受胎，也並非認為有受胎；並非認為沒有『非有非無』，也並非認為有『非有非無』；並非認為沒有生死，也並非認為有生死。一一分別觀察，一切都了無所有。明白十二因緣也是如此，從『癡』到十二因緣，非有非無，猶如海市蜃樓。世界不可把握，沒有近也沒有遠，雖然教化眾生，卻不見有能被教化的對象。菩薩摩訶薩也是這樣，觀察諸如來（Tathagata，意為『如來』）、至真（Satya，意為『真諦』）、等正覺（Samyaksambuddha，意為『正等覺者』），不見有生起，不見有滅亡，也不認為有相，也不認為無相。如來（Tathagata）、至真（Satya）、等正覺（Samyaksambuddha）以無相之法，教化眾生，清凈佛國土。雖然有佛，卻沒有佛的執念；雖然有法，卻沒有法的執念；雖然有比丘僧，卻沒有比丘僧的執念。這就是，文殊師利（Manjusri，菩薩名）！菩薩摩訶薩已經得到無相之法，安住于不退轉的境界而沒有障礙。譬如有人在夢中，或者成為國王，或者成為轉輪聖王（Chakravartin，擁有統治世界的理想明君），醒來后便能回憶起夢中所做的一切，也不會忘記。菩薩摩訶薩也是這樣，觀察諸眾生都能成就如來（Tathagata）、至真（Satya）、等正覺（Samyaksambuddha），也不見有成就的相，也不見沒有成就的相。」 當時，佛告訴在場的大眾：『當時的大身如來（Mahakaya Tathagata），說法清凈，無形不可見，難道是別人嗎？不要這樣認為。為什麼呢？當時的大身如來（Mahakaya Tathagata），就是現在的文殊師利（Manjusri）。』 當時，世尊便說了這首偈語： 『過去無數世，佛號大身尊（Mahakaya）， 於此成正覺（Samyaksambuddha），無有邪部行。 恒以無相法，分別四聖諦（Four Noble Truths）， 權現游世界，現有所咨受。 佛道不思議，神力不可極， 教化眾生類，盡同爲一相。 吾今自成佛

【English Translation】 English version: Again, he does not see the one being transformed. He does not think there are no sentient beings, nor does he think there are sentient beings; he does not think there are no pure sentient beings, nor does he think there are pure sentient beings; he does not think there is no impurity, nor does he think there is impurity; he does not think there is no conception, nor does he think there is conception; he does not think there is no 'neither existence nor non-existence', nor does he think there is 'neither existence nor non-existence'; he does not think there is no birth and death, nor does he think there is birth and death. Observing each and every one separately, all are without any substance. Understanding the Twelve Links of Dependent Origination is also like this, from 'ignorance' to the Twelve Links of Dependent Origination, neither existence nor non-existence, like a mirage. The world cannot be grasped, there is no near and no far, although transforming sentient beings, he does not see anyone being transformed. The Bodhisattva-Mahasattva is also like this, observing all Tathagatas (Tathagata, 'Thus Gone One'), Satyas (Satya, 'Truth'), Samyaksambuddhas (Samyaksambuddha, 'Perfectly Enlightened One'), he does not see arising, he does not see ceasing, nor does he think there is form, nor does he think there is no form. The Tathagata (Tathagata), Satya (Satya), Samyaksambuddha (Samyaksambuddha) uses the Dharma of no-form to teach sentient beings and purify the Buddha-lands. Although there is Buddha, there is no attachment to the idea of Buddha; although there is Dharma, there is no attachment to the idea of Dharma; although there is the Sangha of Bhikkhus, there is no attachment to the idea of the Sangha of Bhikkhus. This is, Manjusri (Manjusri, name of a Bodhisattva)! The Bodhisattva-Mahasattva who has attained the Dharma of no-form dwells in the state of non-retrogression without any hindrance. For example, someone in a dream might be a king or a Chakravartin (Chakravartin, 'Wheel-Turning Monarch'), upon awakening, he can recall everything he did in the dream and will not forget it. The Bodhisattva-Mahasattva is also like this, observing all sentient beings attaining Tathagata (Tathagata), Satya (Satya), Samyaksambuddha (Samyaksambuddha), he does not see the aspect of attainment, nor does he see the aspect of non-attainment.' At that time, the Buddha told the assembly: 'The Tathagata Mahakaya (Mahakaya Tathagata) of that time, whose teaching was pure, formless, and invisible, was he someone else? Do not think like that. Why? The Tathagata Mahakaya (Mahakaya Tathagata) of that time is now Manjusri (Manjusri).' At that time, the World-Honored One spoke this verse: 'In countless past lives, the Buddha was named Mahakaya (Mahakaya), Here he attained Perfect Enlightenment (Samyaksambuddha), without following any heretical paths. Constantly using the Dharma of no-form, he distinguished the Four Noble Truths (Four Noble Truths), Expediently appearing in the world, manifesting what is asked and received. The Buddha-path is inconceivable, the spiritual power is limitless, Teaching sentient beings, all are the same in one aspect. I now become a Buddha myself

，　　三界第一尊， 　不為彼所染，　　不更生老死。」

爾時，世尊說此偈已，有無量眾生皆發無上正真道意。

菩薩瓔珞經成道品第十三

爾時，有菩薩名無畏，曾供養過去無數諸佛，已得總持分別三世成敗所趣，即從座起偏露右臂，叉手長跪，白佛言：「唯然，世尊！今聞如來、至真、等正覺說四賢聖難有之法，未曾所聞、未曾所見。若有善男子、善女人，受持諷誦四聖諦名者，便能與人作良祐福田。何以故？世尊！此善男子、女人，興建弘誓不自為身，欲于空際濟度眾生，皆得至無餘泥洹界而般泥洹。菩薩摩訶薩得此四聖諦者，觀了眾生悉無所有，空觀菩薩不自有身亦無眾生，執弘誓之心，以空舉空，于無數劫積功累德，觀見諸佛出現於世。分別諸法無有形貌，不著世利，利衰譭譽稱譏苦樂，亦知眾生我人壽命、當來過去現在心識，一一分別能使成就。」

爾時，無畏菩薩復白佛言：「云何？世尊！眾生之類不可稱記，非是羅漢辟支所及，過去恒沙無央數佛，頗有發意求菩薩道，言：『我久久當成無上正真之道，我能盡虛空際知虛空際眾生根本，已能分別虛空眾生，復能分別識有趣無趣，如是等眾生盡令一日之中能使成道。』有此不乎？」

爾時，世尊告無畏菩薩曰：「當

【現代漢語翻譯】 『三界（Trailokya，欲界、色界、無色界）第一尊， 不為彼所染， 不再經歷生老死。』 當時，世尊說完這偈語后，有無數眾生都發起了無上正真道的心意。 菩薩瓔珞經成道品第十三 當時，有一位菩薩名叫無畏（Fearless），他曾經供養過過去無數的諸佛，已經獲得了總持（Dharani，總攝憶持一切法而不忘失的智慧）能夠分別三世（過去、現在、未來）的成敗所趨，於是從座位上站起來，袒露右臂，合掌長跪，對佛說：『是的，世尊！如今聽聞如來、至真、等正覺宣說四賢聖難得之法，這是我從未聽聞、從未見過的。如果有善男子、善女人，受持諷誦四聖諦（Four Noble Truths，苦、集、滅、道）的名字，便能為他人作良善的福田。為什麼呢？世尊！因為這些善男子、善女人，興建弘大的誓願不是爲了自身，而是想要在空際（虛空之中）救濟度化眾生，使他們都能到達無餘泥洹界（Nirvana，沒有煩惱和痛苦的境界）而般泥洹（Parinirvana，完全的涅槃）。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）得到這四聖諦，觀察瞭解眾生都是空無所有的，以空觀（Emptiness contemplation）來看，菩薩不執著于自身，也不執著于眾生，懷著弘大的誓願之心，以空性的智慧來引導空性，在無數劫中積累功德，觀見諸佛出現在世間。分別諸法沒有固定的形貌，不貪著世間的利益，對於利益、衰敗、譭謗、讚譽、稱揚、譏諷、痛苦、快樂，都能平等對待，也知道眾生的我、人、壽命、以及過去、現在、未來的心識，一一分別，都能使他們成就。』 當時，無畏菩薩又對佛說：『世尊！眾生的種類多得不可計數，不是羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）和辟支佛（Pratyekabuddha，不依師而自悟的聖者）所能及的，過去像恒河沙一樣無數的佛，其中有沒有發心求菩薩道，說：「我將來必定成就無上正真之道，我能夠窮盡虛空際，知道虛空際眾生的根本，已經能夠分別虛空中的眾生，又能分別有識之眾生和無識之眾生，像這樣的眾生，我都能讓他們在一天之中成就道果。」有這樣的情況嗎？』 當時，世尊告訴無畏菩薩說：『應當……』

【English Translation】 'The most honored one in the Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm), Is not defiled by them, and will no longer experience birth, old age, and death.' At that time, after the World Honored One spoke this verse, countless beings all aroused the intention for the Unsurpassed Perfect Enlightenment. Chapter Thirteen, 'Attaining Enlightenment' of the Bodhisattva Garland Sutra At that time, there was a Bodhisattva named Fearless, who had made offerings to countless Buddhas in the past. He had already attained the Dharani (the wisdom of comprehensively remembering and retaining all Dharmas without forgetting) to distinguish the success or failure of the three periods of time (past, present, and future). He then rose from his seat, bared his right arm, knelt with his palms together, and said to the Buddha: 'Yes, World Honored One! Now I have heard the Tathagata, the Perfectly True, the Equally Enlightened One, speak of the rare Dharma of the Four Noble Ones, which I have never heard or seen before. If there are good men and good women who receive, uphold, recite, and chant the names of the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga), they will be able to be good fields of merit for others. Why? World Honored One! Because these good men and good women, establish great vows not for themselves, but desire to save and deliver beings in the empty realm, so that they can all reach the realm of Nirvana without residue and attain Parinirvana (complete Nirvana). Bodhisattva-Mahasattvas (Great Bodhisattvas) who attain these Four Noble Truths, observe and understand that all beings are empty and without substance. Contemplating emptiness, Bodhisattvas do not cling to themselves or to beings, holding the heart of great vows, using the wisdom of emptiness to guide emptiness, accumulating merit and virtue over countless kalpas, and seeing Buddhas appear in the world. They distinguish that all Dharmas have no fixed form, and are not attached to worldly benefits. They can equally treat gain, loss, defamation, praise, commendation, ridicule, suffering, and happiness. They also know the self, others, lifespan of beings, as well as the past, present, and future consciousness, distinguishing each one and enabling them to achieve accomplishment.' At that time, the Fearless Bodhisattva again said to the Buddha: 'World Honored One! The types of beings are countless and cannot be reckoned, beyond the reach of Arhats (saints who have extinguished all afflictions and entered Nirvana) and Pratyekabuddhas (self-enlightened ones who do not rely on teachers). Among the countless Buddhas in the past, as numerous as the sands of the Ganges, were there any who aroused the intention to seek the Bodhisattva path, saying: "I will surely attain the Unsurpassed Perfect Enlightenment in the future. I can exhaust the realm of emptiness, know the root of beings in the realm of emptiness, and already be able to distinguish the beings in emptiness, and also be able to distinguish sentient and non-sentient beings. I can enable all such beings to achieve the fruit of the path in one day." Is there such a case?' At that time, the World Honored One said to the Fearless Bodhisattva: 'You should...'

來過去今現在識，非汝境界所能分別，今汝發問者皆佛威神。何以故？如來、至真、等正覺乃能一一宣暢深法。」

佛言：「族姓子！過去識如汝所問，盡知識流轉天上人中四道，乃至八部識所經歷所趣盡能分別。」

無畏菩薩白佛言：「如來、至真、等正覺發弘誓心，盡能拔濟過去當來今現在。云何一日之中盡得成佛耶？」

佛言：「無畏菩薩所問甚大，今當爲汝一一分別，知其所趣所問。過去識不於過去中使過去識令得成佛，不于現在中使現在識令得成佛，不于未來中使未來識得至成佛。何以故？過去識非本過去識，未來識非未來識，現在識非現在識。

「無畏菩薩當知，過去成佛有三事行。云何為三？有初心、有生心、有眾生心。云何為初心？無畏菩薩當知，本無如來、至真、等正覺，即于彼而教化之，同日同時盡成佛道，是謂初心。云何生心？所謂生心者，已受塵垢方當滅心除垢。云何為眾生心？如有眾生從劫至劫乃至百千劫，復盡無數生死塵勞；然此菩薩摩訶薩，要當滅彼無數塵勞，及濟無數眾生。是謂，無畏菩薩！於過去中成就三事。

「無畏當知，如來、至真、等正覺，于當來世亦當具三法。云何為三？如當來心未受現在是亦可進。複次，無畏！未來心已經一日便有塵

【現代漢語翻譯】 現代漢語譯本： 『來過去今現在識』（指對過去、未來、現在三種時間狀態的認知），不是你的境界所能分辨的，現在你所提出的問題都是佛的威神力所加持的。為什麼呢？如來（Tathagata，佛的稱號之一）、至真（the ultimate truth）、等正覺（perfectly enlightened）才能一一宣說闡揚這深奧的佛法。

佛說：『族姓子（person of good lineage）！過去識如你所問，完全知曉眾生知識在天上、人間四道（four paths of existence）的流轉，乃至八部（eight classes of beings）的識所經歷、所趨向，都能分辨清楚。』

無畏菩薩（Fearless Bodhisattva）對佛說：『如來、至真、等正覺發廣大誓願，能夠救拔過去、未來、現在的一切眾生。為什麼說在一天之內就能成就佛道呢？』

佛說：『無畏菩薩所問的問題非常重大，現在我將為你一一分別解說，讓你瞭解其中的道理。過去識不是在過去中讓過去識成就佛道，不是在現在中讓現在識成就佛道，也不是在未來中讓未來識達到成就佛道。為什麼呢？因為過去識不是原本的過去識，未來識不是未來識，現在識不是現在識。』

『無畏菩薩應當知道，過去成就佛道有三種事行。哪三種呢？有初心、有生心、有眾生心。什麼是初心呢？無畏菩薩應當知道，本來沒有如來、至真、等正覺，就在那個時候教化他們，同一天同一時刻全部成就佛道，這就是初心。什麼是生心呢？所謂生心，就是已經受到塵垢污染，正要滅除妄心、清除塵垢。什麼是眾生心呢？如有眾生從劫（kalpa，佛教時間單位）至劫乃至百千劫，又經歷無數生死輪迴的塵勞；然而這位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），一定要滅除那無數的塵勞，並且救濟無數的眾生。這就是，無畏菩薩！在過去中成就的三件事。』

『無畏應當知道，如來、至真、等正覺，在未來世也應當具備三種法。哪三種呢？如果未來的心還沒有受到現在的污染，也是可以進步的。再次，無畏！未來的心已經過了一天，便會有塵。

【English Translation】 English version: The 'cognition of past, future, and present' (referring to the perception of the three states of time) is not something your realm can distinguish. The questions you are asking now are all empowered by the Buddha's majestic power. Why? Only the Tathagata (one of the titles of the Buddha), the ultimate truth, the perfectly enlightened one, can fully proclaim and expound this profound Dharma.

The Buddha said: 'Son of a good lineage! The past consciousness, as you ask, fully knows the flow of beings' knowledge in the heavens, the human realm, the four paths of existence, and even the experiences and destinations of the eight classes of beings.'

The Fearless Bodhisattva said to the Buddha: 'The Tathagata, the ultimate truth, the perfectly enlightened one, makes vast vows to rescue all beings of the past, future, and present. Why is it said that one can achieve Buddhahood in a single day?'

The Buddha said: 'The question asked by the Fearless Bodhisattva is very important. Now I will explain it to you one by one, so that you understand the reasoning behind it. The past consciousness does not cause the past consciousness to achieve Buddhahood in the past, nor does it cause the present consciousness to achieve Buddhahood in the present, nor does it cause the future consciousness to reach Buddhahood in the future. Why? Because the past consciousness is not the original past consciousness, the future consciousness is not the future consciousness, and the present consciousness is not the present consciousness.'

'Fearless Bodhisattva, you should know that there are three things to do to achieve Buddhahood in the past. What are the three? There is the initial mind, the arising mind, and the sentient being's mind. What is the initial mind? Fearless Bodhisattva, you should know that originally there were no Tathagatas, ultimate truths, or perfectly enlightened ones, and at that time they were taught, and on the same day and at the same time, they all achieved Buddhahood. This is the initial mind. What is the arising mind? The so-called arising mind is when one has already received the defilements of dust and is about to extinguish the deluded mind and remove the defilements. What is the sentient being's mind? If there are sentient beings from kalpa (an aeon, a unit of time in Buddhism) to kalpa, even hundreds of thousands of kalpas, and they experience countless cycles of birth and death and the toils of the world; however, this Bodhisattva-Mahasattva (Great Bodhisattva) must eliminate those countless toils and rescue countless sentient beings. This is, Fearless Bodhisattva! The three things accomplished in the past.'

'Fearless, you should know that the Tathagata, the ultimate truth, the perfectly enlightened one, should also possess three dharmas in the future. What are the three? If the future mind has not yet been contaminated by the present, it can still progress. Furthermore, Fearless! If the future mind has passed one day, it will have dust.'

垢，菩薩摩訶薩要當滅一日塵垢。族姓子當知，未來移轉從一劫至百劫，乃至無數阿僧祇劫，如來、至真、等正覺知此身識及與塵勞，是謂于未來中當具此三法。」

佛復告族姓子：「如來、至真、等正覺，于現在中復當具是三法。云何為三？初識現在未染塵勞，即令彼識一日滅度。若一、若二便生塵勞，能滅一二及與塵勞，然彼乃得成佛。」

佛復告族姓子：「若於現在，從一身至百千身生諸塵勞，是謂菩薩摩訶薩于現在中具足三法。」

佛復告無畏菩薩：「過去初心一日度者，即是過去普施如來、至真、等正覺。過去生心蒙得度者，即是無等如來、至真、等正覺。過去眾生蒙得濟者，即是原本如來、至真、等正覺。未來初心蒙得度者，即是空色如來、至真、等正覺。未來一二蒙得度者，即是空門如來、至真、等正覺。未來無數身蒙得度者，即是定意如來、至真、等正覺。現在初心得度者，即是無身如來、至真、等正覺。現在一二身得度者，即是善星宿如來、至真、等正覺。現在無數身得度者，即是月光如來、至真、等正覺。

「云何？族姓子！汝於九品中何所志趣？為欲從過去初心耶？過去生心耶？過去眾生心耶？為欲從未來初心耶？未來一二心耶？未來無數劫心耶？為欲從現在初心耶

【現代漢語翻譯】 現代漢語譯本 『垢（塵垢），菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）應當滅除一日的塵垢。族姓子（kulaputra，善男子）應當知道，未來從一劫（kalpa，宇宙時期的單位）到百劫，乃至無數阿僧祇劫（asaṃkhya-kalpa，無數劫），如來（tathāgata，佛的稱號之一）、至真（satya，真理）、等正覺（samyak-saṃbuddha，正等覺者）知曉此身識以及塵勞（klesha，煩惱），這被稱為在未來之中將具備這三種法。』

佛陀又告訴族姓子：『如來、至真、等正覺，在現在之中也應當具備這三種法。什麼是這三種法？最初認識到現在未被塵勞污染，就令這個識一日滅度。如果產生了一點或兩點塵勞，能夠滅除這一點兩點以及塵勞，這樣才能成佛。』

佛陀又告訴族姓子：『如果在現在，從一身到百千身產生各種塵勞，這被稱為菩薩摩訶薩在現在之中具足三種法。』

佛陀又告訴無畏菩薩（abhaya-bodhisattva）：『過去最初發心一日得度者，就是過去的普施如來（sarva-dāna-tathāgata）、至真、等正覺。過去生起心念而得度者，就是無等如來（atulya-tathāgata）、至真、等正覺。過去眾生蒙受救濟者，就是原本如來（ādi-tathāgata）、至真、等正覺。未來最初發心蒙受救度者，就是空色如來（śūnya-varṇa-tathāgata）、至真、等正覺。未來一二發心蒙受救度者，就是空門如來（śūnya-dvāra-tathāgata）、至真、等正覺。未來無數身蒙受救度者，就是定意如來（samādhi-mati-tathāgata）、至真、等正覺。現在最初發心得度者，就是無身如來（nir-ātma-tathāgata）、至真、等正覺。現在一二身得度者，就是善星宿如來（subha-nakṣatra-tathāgata）、至真、等正覺。現在無數身得度者，就是月光如來（candra-prabha-tathāgata）、至真、等正覺。

『怎麼樣？族姓子！你在這九品之中有什麼志向和興趣？是想要從過去最初發心開始呢？過去生起心念呢？過去眾生心呢？還是想要從未來最初發心開始呢？未來一二發心呢？未來無數劫發心呢？還是想要從現在最初發心開始呢？』

【English Translation】 English version 『Impurities (垢, kleśa), a Bodhisattva-Mahasattva (菩薩摩訶薩, a great Bodhisattva) should eliminate the impurities of one day. Kulaputra (族姓子, son of a good family) should know that in the future, from one kalpa (劫, cosmic eon) to hundreds of kalpas, even countless asamkhya-kalpas (阿僧祇劫, countless eons), the Tathagata (如來, one of the titles of the Buddha), Satya (至真, truth), Samyak-Sambuddha (等正覺, perfectly enlightened one) knows this body-consciousness and the kleshas (塵勞, defilements). This is said to be possessing these three dharmas in the future.』

The Buddha further told Kulaputra: 『The Tathagata, Satya, Samyak-Sambuddha should also possess these three dharmas in the present. What are these three? Initially recognizing that the present is not defiled by kleshas, then causing that consciousness to be extinguished in one day. If one or two kleshas arise, being able to eliminate these one or two kleshas, then one can become a Buddha.』

The Buddha further told Kulaputra: 『If in the present, various kleshas arise from one body to hundreds of thousands of bodies, this is said to be a Bodhisattva-Mahasattva possessing the three dharmas in the present.』

The Buddha further told Abhaya Bodhisattva (無畏菩薩): 『The one who initially generated the mind in the past and attained liberation in one day is the past Sarva-dāna-Tathagata (普施如來), Satya, Samyak-Sambuddha. The one who generated a thought in the past and attained liberation is the past Atulya-Tathagata (無等如來), Satya, Samyak-Sambuddha. The sentient beings in the past who received salvation are the past Ādi-Tathagata (原本如來), Satya, Samyak-Sambuddha. The one who initially generates the mind in the future and receives salvation is the future Śūnya-varṇa-Tathagata (空色如來), Satya, Samyak-Sambuddha. The one who generates one or two thoughts in the future and receives salvation is the future Śūnya-dvāra-Tathagata (空門如來), Satya, Samyak-Sambuddha. The one who receives salvation with countless bodies in the future is the future Samādhi-mati-Tathagata (定意如來), Satya, Samyak-Sambuddha. The one who initially generates the mind in the present and attains liberation is the present Nir-ātma-Tathagata (無身如來), Satya, Samyak-Sambuddha. The one who attains liberation with one or two bodies in the present is the present Subha-nakṣatra-Tathagata (善星宿如來), Satya, Samyak-Sambuddha. The one who attains liberation with countless bodies in the present is the present Candra-prabha-Tathagata (月光如來), Satya, Samyak-Sambuddha.』

『How is it? Kulaputra! What are your aspirations and interests among these nine categories? Do you want to start from the initial mind in the past? The mind that arose in the past? The mind of sentient beings in the past? Or do you want to start from the initial mind in the future? One or two minds in the future? The mind of countless kalpas in the future? Or do you want to start from the initial mind in the present?』

？現在一二心耶？現在無數心耶？」

爾時，無畏菩薩前白佛言：「如我初發心求無上正真道，未能自知為求何道。今聞如來說九品行，今始欲發弘誓大心，欲度過去初心未受塵垢者。」

佛言：「止！止！族姓子！汝今已墜墮初心，云何欲得于初心成無上等正覺乎？此則不然。」

無畏菩薩白佛言：「世尊！今於過去初心已墜落，愿欲求過去度生心眾生普同等慧成無上等正覺。」

佛言：「汝今已越此境墜墮下地，未能成辦拔濟眾產生無上等正覺。」

爾時，無畏菩薩復白佛言：「云何？世尊！於過去塵勞眾生，發弘誓心得成無上等正覺不乎？」

佛言：「無也。何以故？過去無數已滅已盡，非今現身盡彼塵勞，以是故不得成無上等正覺。」

爾時，無畏菩薩白佛言：「我今於過去三分永無所得。在上亦不在下故，不得無上至真等正覺。」

「何以故？汝本發弘誓心，非彼非此故不得成。」

無畏菩薩白佛言：「云何？世尊！我今欲舍未來一二，舍未來塵勞，復可從現在初心得成無上等正覺不乎？」

佛言：「不也。汝本發意心繫有在，如來、至真、等正覺隨其變化觀見國土，應適繫有在，非汝本願。」

無畏菩薩白佛言：「世尊！于未來中

【現代漢語翻譯】 現代漢語譯本：『現在是一二個心呢？還是現在是無數個心呢？』

當時，無畏菩薩上前對佛說：『當我最初發心尋求無上正真之道時，還不能自己明白要尋求的是什麼道。現在聽聞如來說的九品之行，現在才想要發起弘大的誓願之心，想要度化過去初心未被塵垢污染的眾生。』

佛說：『停止！停止！善男子！你現在已經墜落了初心，怎麼能憑藉初心成就無上正等正覺呢？這是不可能的。』

無畏菩薩對佛說：『世尊！現在對於過去初心已經墜落，我願尋求過去度化眾生的心，愿一切眾生普遍擁有同等的智慧，成就無上正等正覺。』

佛說：『你現在已經超越了這個境界，墜落下地，不能成就拔濟眾生，成就無上正等正覺。』

當時，無畏菩薩又對佛說：『怎麼樣？世尊！對於過去被塵勞所困擾的眾生，發起弘大的誓願之心，能成就無上正等正覺嗎？』

佛說：『不能。為什麼呢？過去無數的眾生已經滅度消逝，不是現在之身能夠度盡他們的塵勞的，因此不能成就無上正等正覺。』

當時，無畏菩薩對佛說：『我現在對於過去的三分（過去、現在、未來中的過去）永遠沒有所得。因為既不在上也不在下，所以不能得到無上至真等正覺。』

『為什麼呢？你本來的發誓愿之心，既不是那個也不是這個，所以不能成就。』

無畏菩薩對佛說：『怎麼樣？世尊！我現在想要捨棄未來的一二（指少許），捨棄未來的塵勞，再從現在的初心得到成就無上正等正覺，可以嗎？』

佛說：『不行。你本來的發心是有所繫縛的，如來、至真、等正覺隨著其變化觀察所見的國土，應當適應有所繫縛的情況，不是你本來的願望。』

無畏菩薩對佛說：『世尊！在未來之中』

【English Translation】 English version: 'Is it one or two minds now? Or are there countless minds now?'

At that time, Abhaya Bodhisattva (Fearless Bodhisattva) stepped forward and said to the Buddha: 'When I first resolved to seek the unsurpassed, true, and right path, I could not understand what path I was seeking. Now that I have heard the Tathagata (Thus Come One) speak of the nine grades of conduct, I now wish to make a great vow to liberate those beings of the past whose initial minds have not been defiled by dust and defilements.'

The Buddha said: 'Stop! Stop! Son of a noble family! You have already fallen from your initial mind. How can you attain unsurpassed, equal, and right enlightenment with your initial mind? This is not possible.'

Abhaya Bodhisattva said to the Buddha: 'World Honored One! Now that I have fallen from my initial mind of the past, I wish to seek the mind of liberating beings in the past, so that all beings may universally possess equal wisdom and attain unsurpassed, equal, and right enlightenment.'

The Buddha said: 'You have already crossed this realm and fallen to a lower ground. You cannot accomplish the task of rescuing beings and attaining unsurpassed, equal, and right enlightenment.'

At that time, Abhaya Bodhisattva again said to the Buddha: 'How is it, World Honored One? Can one attain unsurpassed, equal, and right enlightenment by making a great vow for beings of the past who are afflicted by dust and defilements?'

The Buddha said: 'No. Why? Because countless beings of the past have already perished and ceased to exist. It is not possible for the present body to exhaust their dust and defilements. Therefore, one cannot attain unsurpassed, equal, and right enlightenment.'

At that time, Abhaya Bodhisattva said to the Buddha: 'I now have no attainment whatsoever in the past three periods (past, present, and future). Because it is neither above nor below, I cannot attain unsurpassed, true, equal, and right enlightenment.'

'Why? Because your original vow was neither this nor that, therefore you cannot attain it.'

Abhaya Bodhisattva said to the Buddha: 'How is it, World Honored One? If I now wish to abandon the one or two (a small amount) of the future, abandon the dust and defilements of the future, and then attain unsurpassed, equal, and right enlightenment from the initial mind of the present, is that possible?'

The Buddha said: 'No. Your original intention is still attached to something. The Tathagata (Thus Come One), the True One, the Equally and Rightly Enlightened One, observes the lands according to their transformations and should adapt to the situation of being attached to something, which is not your original vow.'

Abhaya Bodhisattva said to the Buddha: 'World Honored One! In the future...'

舍一心二心，復于未來中舍塵勞眾生，復于現在舍現在眾生，頗于現在一心二心眾生，使成無上等正覺不乎？」

佛言：「無也。何以故？汝本發意心繫有在，非汝本願。」

無畏菩薩白佛言：「世尊！且舍一心二心，復舍未來眾生塵勞，復舍現在初心，復舍現在一心二心，今欲發願于現在塵勞眾生，為可得不乎？」

佛言：「不也。何以故？已過此境。」

時無畏菩薩白佛言：「世尊！今日如來於九品中為在何地？」

佛言：「吾舍過去三、未來三、現在三。」

「復可於未來初心成等正覺，使未來初心眾產生等正覺不乎？」

佛言：「無也。何以故？汝身非未來。云何欲得成等正覺度未來眾生？此事不然。」

無畏菩薩白佛言：「世尊！我今墜墮未來初心，復欲發弘誓願于未來一二心成等正覺不乎？」

佛言：「然也！果汝所愿。何以故。汝本無數阿僧祇劫恒發弘誓廣大之心，即於此身當升上方清凈世界于中成佛，如今汝號無畏如來、至真、等正覺。」

無畏菩薩得受別已，歡喜踴躍，即自面見清凈世界，所化眾生如己無異。何以故？皆佛威神令彼悉見。爾時，無畏菩薩白佛言：「世尊！我今復發弘誓心，供養無數恒沙諸佛，愿欲度未來塵勞眾生

【現代漢語翻譯】 現代漢語譯本 『捨棄一心二心，又在未來捨棄充滿塵勞的眾生，又在現在捨棄現在的眾生，難道能讓現在一心二心的眾產生就無上正等正覺嗎？』

佛說：『不能。為什麼呢？你最初發心時心有所繫，並非你本來的願望。』

無畏菩薩（Fearless Bodhisattva）對佛說：『世尊！暫且捨棄一心二心，又捨棄未來眾生的塵勞，又捨棄現在的初心，又捨棄現在的一心二心，現在想要對現在的塵勞眾生髮愿，可以嗎？』

佛說：『不行。為什麼呢？已經過了這個階段。』

這時，無畏菩薩對佛說：『世尊！今日如來在九品中處於哪個位置？』

佛說：『我捨棄了過去三品、未來三品、現在三品。』

『還能在未來初心成就正等正覺，使未來初心的眾產生就正等正覺嗎？』

佛說：『不能。為什麼呢？你的身體並非屬於未來。怎麼能想要成就正等正覺來度化未來的眾生呢？此事不能成立。』

無畏菩薩對佛說：『世尊！我現在已經落入未來初心，還想對未來的一二心發廣大誓願，成就正等正覺，可以嗎？』

佛說：『可以！如你所愿。為什麼呢？你本來在無數阿僧祇劫（asamkhya kalpas，無數個大劫）中就恒常發廣大誓願之心，就在此身應當上升到上方的清凈世界，在那裡成佛，如今你號稱無畏如來（Fearless Tathagata）、至真（Perfectly True）、等正覺（Perfectly Enlightened）。』

無畏菩薩得到授記后，歡喜踴躍，立即親眼見到清凈世界，所教化的眾生與自己沒有差別。為什麼呢？都是佛的威神之力讓他們都看見了。這時，無畏菩薩對佛說：『世尊！我現在再次發起弘大的誓願之心，供養無數恒河沙數的諸佛，願望是度化未來充滿塵勞的眾生。

【English Translation】 English version 『Having abandoned one-mindedness and two-mindedness, and further abandoning sentient beings filled with defilements in the future, and further abandoning present sentient beings in the present, is it possible to enable sentient beings who are of one mind and two minds in the present to achieve Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment)?』

The Buddha said, 『No. Why? Because when you initially made your resolve, your mind was attached to something, it was not your original vow.』

Fearless Bodhisattva said to the Buddha, 『World Honored One! Let us set aside one-mindedness and two-mindedness for the moment, and also abandon the defilements of future sentient beings, and also abandon the initial mind of the present, and also abandon the one-mindedness and two-mindedness of the present. Now, I wish to make a vow for the present sentient beings filled with defilements. Is it possible?』

The Buddha said, 『No. Why? Because this stage has already passed.』

At that time, Fearless Bodhisattva said to the Buddha, 『World Honored One! Where does the Tathagata (Thus Come One) stand today within the nine grades?』

The Buddha said, 『I have abandoned the three grades of the past, the three grades of the future, and the three grades of the present.』

『Is it possible to achieve Perfect Enlightenment in the initial mind of the future, and enable sentient beings of the initial mind of the future to achieve Perfect Enlightenment?』

The Buddha said, 『No. Why? Because your body does not belong to the future. How can you desire to achieve Perfect Enlightenment to liberate future sentient beings? This matter is not possible.』

Fearless Bodhisattva said to the Buddha, 『World Honored One! I have now fallen into the initial mind of the future, and I wish to make a great vow for the one-mindedness and two-mindedness of the future to achieve Perfect Enlightenment. Is it possible?』

The Buddha said, 『Yes! As you wish. Why? Because you have constantly made vows of great and vast mind for countless asamkhya kalpas (innumerable great eons). In this very body, you shall ascend to the pure world above and become a Buddha there. Now, you are called Fearless Tathagata (Fearless Thus Come One), Perfectly True (Perfectly True), Perfectly Enlightened (Perfectly Enlightened).』

Having received the prediction, Fearless Bodhisattva rejoiced and immediately saw the pure world with his own eyes, and the sentient beings he transformed were no different from himself. Why? It was all due to the Buddha's majestic power that allowed them all to see. At that time, Fearless Bodhisattva said to the Buddha, 『World Honored One! I now make a great vow again to offer to countless Buddhas as numerous as the sands of the Ganges River, wishing to liberate future sentient beings filled with defilements.』

于中成等正覺可獲不乎？」

佛言：「不也。汝求道已來心不中際，除二在塵勞眾生中，成如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。」◎

菩薩瓔珞經卷第四 大正藏第 16 冊 No. 0656 菩薩瓔珞經

菩薩瓔珞經卷第五(一名現在報)

姚秦涼州沙門竺佛念譯

◎生佛品第十四

爾時，座上有菩薩摩訶薩，名分別說施，普于無量諸佛世尊造眾德本，即從坐起，前白佛言：「善哉，善哉！世尊！頗有如來、至真、等正覺，於過去世未來現在，一時一日中，知過去三事、未來現在三事，得成佛不乎？」

答曰：「無也。何以故？如來、至真、等正覺，隨其變化觀見國土，應適眾生乃有所成耳。猶如菩薩摩訶薩不以國土為國土，不以眾生為眾生，分別法界法智所生。如來神智非世俗智，世俗智者從欲色界至有想無想天，乃謂世俗智。今日如來、至真、等正覺已過此智，云何出生諸法，成如來、至真、等正覺乎？此事不然。何以故？如來如。如如來如，如世界如，諸法性如、不思議如、未來如、于彼世界劫數如。如來劫數如，一如不二如。諸有如、諸法性空如，亦不生亦不滅，亦無著斷。諸佛世尊所出名號，于彼

【現代漢語翻譯】 現代漢語譯本： 『那麼，通過這種方式能夠成就正等正覺嗎？』 佛說：『不能。你求道以來，心沒有達到中道實相的境界，還停留在塵勞眾生之中，無法成就如來（Tathagata，意為如實而來者）、至真（Satya，意為真實者）、等正覺（Samyak-sambuddha，意為正等覺悟者）、明行成為（Vidya-charana-sampanna，意為明行圓滿者）、善逝（Sugata，意為善於逝世者）、世間解（Lokavidu，意爲了解世間者）、無上士（Anuttara，意為無上之人）、道法御（Purusa-damya-sarathi，意為調御丈夫）、天人師（Sasta deva-manusyanam，意為天人之導師），號佛（Buddha，意為覺悟者）、世尊（Bhagavan，意為世間尊貴者）。』

菩薩瓔珞經卷第四 大正藏第 16 冊 No. 0656 菩薩瓔珞經

菩薩瓔珞經卷第五(一名現在報)

姚秦涼州沙門竺佛念譯

生佛品第十四

當時，座中有一位菩薩摩訶薩（Bodhisattva-mahasattva，意為大菩薩），名叫分別說施，他曾在無量諸佛世尊處修造各種功德善本。他從座位上站起來，走到佛前稟告說：『太好了，太好了！世尊！是否會有如來、至真、等正覺，在過去世、未來世、現在世，在同一日之中，知曉過去三世、未來世、現在世的事情，從而成就佛果呢？』

佛回答說：『沒有這樣的情況。為什麼呢？如來、至真、等正覺，是隨著因緣變化來觀察國土，適應眾生的根器才有所成就的。猶如菩薩摩訶薩不執著於國土是國土，不執著于眾生是眾生，而是分別法界（Dharmadhatu，意為法界）的法智所生。如來的神智不是世俗的智慧，世俗的智慧是從慾望界（Kama-dhatu，意為慾望界）到有想無想天（Bhava-agra，意為非想非非想處天），才被稱為世俗的智慧。如今如來、至真、等正覺已經超越了這種智慧，怎麼會從出生諸法而成就如來、至真、等正覺呢？』這件事是不可能的。為什麼呢？如來是如（Tathata，意為真如），如如來如，如世界如，諸法性如、不思議如、未來如、于彼世界劫數如。如來劫數如，一如不二如。諸有如、諸法性空如，亦不生亦不滅，亦無執著斷滅。諸佛世尊所出現的名號，在那

【English Translation】 English version: 『In that way, can one attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)?』 The Buddha said, 『No. Since you began seeking the Way, your mind has not reached the middle ground. You remain among sentient beings burdened by worldly afflictions. You cannot become a Tathagata (Thus Gone One), a Satya (Truthful One), a Samyak-sambuddha (Perfectly Enlightened One), a Vidya-charana-sampanna (Perfect in Knowledge and Conduct), a Sugata (Well-Gone One), a Lokavidu (Knower of the World), an Anuttara (Unsurpassed One), a Purusa-damya-sarathi (Tamer of Men), a Sasta deva-manusyanam (Teacher of Gods and Men), called Buddha (Awakened One), Bhagavan (World-Honored One).』

Bodhisattva-yingluo Sutra, Volume 4 Taisho Tripitaka, Volume 16, No. 0656, Bodhisattva-yingluo Sutra

Bodhisattva-yingluo Sutra, Volume 5 (also known as Present Retribution)

Translated by the Shramana Zhu Fonian of Liangzhou during the Yao Qin Dynasty

Chapter 14: Birth and Buddha

At that time, there was a Bodhisattva-mahasattva (Great Bodhisattva) in the assembly named Fenbie Shishuo, who had accumulated roots of virtue at the feet of countless Buddhas, World-Honored Ones. He rose from his seat, stepped forward, and said to the Buddha, 『Excellent, excellent! World-Honored One! Is it possible for a Tathagata, Satya, Samyak-sambuddha, in the past, future, or present, to know the events of the past three periods, the future, and the present, all in one day, and thereby attain Buddhahood?』

The Buddha replied, 『No, it is not possible. Why? The Tathagata, Satya, Samyak-sambuddha, observes the lands according to their transformations and adapts to the capacities of sentient beings to achieve enlightenment. It is like a Bodhisattva-mahasattva who does not cling to the notion that a land is a land, or that sentient beings are sentient beings, but rather distinguishes the Dharma-dhatu (Dharma Realm) born of Dharma wisdom. The divine wisdom of the Tathagata is not worldly wisdom. Worldly wisdom extends from the Kama-dhatu (Desire Realm) to the Bhava-agra (Summit of Existence), which is called worldly wisdom. Now, the Tathagata, Satya, Samyak-sambuddha, has already surpassed this wisdom. How could he be born from the arising of all dharmas and become a Tathagata, Satya, Samyak-sambuddha?』 This is not possible. Why? The Tathagata is Suchness (Tathata), Suchness is like the Tathagata, like the world, like the nature of all dharmas, like the inconceivable, like the future, like the kalpas of that world. The kalpas of the Tathagata are like, one like, not two like. All existence is like, the emptiness of the nature of all dharmas is like, neither arising nor ceasing, neither clinging nor severing. The names that appear from all the Buddhas, World-Honored Ones, in that

劫數無限無量不可稱記，不見有長亦不見短，亦不見生亦不見滅，云何出生諸法？無形不可見未來未起，無記不見有記。如無形法種種異，名句身亦爾，味身亦爾，無各各名身，無各各句身，無各各味身。何以故？一切諸法各各虛空，亦不有善亦不有惡，亦不有福非不有福，或有行或無行。」

爾時，有菩薩名無盡慧，得此性空如如無法，即從坐起白佛言：「我今堪任於如來前，說有行無行如空性如如法。」

佛言：「善哉，善哉！族姓子！恣汝所說。」

無盡慧菩薩白佛言：「若有善男子、善女人，修習有行無行，便能具足一切諸法成等正覺。云何有行無行？諸法不生不滅，無過去當來今現在，是謂無行。必終諸法分別過去當來今現在，是謂菩薩有行。無量有名身不見本末，無量有句身不見本末，無量味身不見本末，是謂菩薩無行。若善男子、善女人知三世法有生有滅，于中分別悉無所有，是謂菩薩有行。」

爾時，無盡慧復白佛言：「未究竟法使令究竟，未滅盡法使令滅盡，是謂菩薩無行。若有菩薩摩訶薩於過去當來今現在，不見有量不見無量，是謂菩薩有行。

「複次，善男子、女人！初生道心行無上正真道，不以稱譏苦樂利衰譭譽甘樂其中，是謂菩薩無行。如三千大千世界其

【現代漢語翻譯】 現代漢語譯本：劫數無限，無法衡量和記錄，其中沒有長短之分，沒有生滅之別。那麼，諸法是如何產生的呢？它們沒有形狀，不可見，未來尚未發生，無法被記錄，也看不到有被記錄的痕跡。如同無形的法有種種不同，名身（nāma-kāya，名稱的集合）也是如此，味身（rasa-kāya，味道的集合）也是如此，沒有各自獨立的名身，沒有各自獨立的句身（vyañjana-kāya，語句的集合），沒有各自獨立的味身。為什麼呢？因為一切諸法各自如同虛空，既沒有善也沒有惡，既沒有福報也不是沒有福報，或者有行為，或者沒有行為。

這時，有一位菩薩名叫無盡慧（Akṣayamati），領悟了這種性空（śūnyatā）的如如（tathatā）無法之理，便從座位上站起來對佛說：『我現在能夠在如來面前，宣說有行無行如同空性如如法。』

佛說：『很好，很好！善男子！隨你所說。』

無盡慧菩薩對佛說：『如果有善男子、善女人，修習有行無行，便能具足一切諸法，成就等正覺（samyaṙ-saṃbodhi，無上正等正覺）。什麼是「有行無行」呢？諸法不生不滅，沒有過去、未來、現在，這叫做「無行」。必須最終將諸法分別成過去、未來、現在，這叫做菩薩的「有行」。無量的名身看不到本末，無量的句身看不到本末，無量的味身看不到本末，這叫做菩薩的「無行」。如果善男子、善女人知道三世法有生有滅，並在其中分別，發現一切都是空無所有，這叫做菩薩的「有行」。』

這時，無盡慧又對佛說：『使未究竟的法達到究竟，使未滅盡的法達到滅盡，這叫做菩薩的「無行」。如果有菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）在過去、未來、現在，看不到有量，也看不到無量，這叫做菩薩的「有行」。』

『再者，善男子、善女人！初發道心，行無上正真之道，不因稱讚或譏諷、痛苦或快樂、利益或衰敗、譭謗或讚譽、甘美或苦澀而動搖，這叫做菩薩的「無行」。如同三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，一個由一千個中千世界組成的大世界）』

【English Translation】 English version: Kalpas are infinite, immeasurable, and uncountable; there is no long or short, no birth or death. How do all dharmas arise? They are formless, invisible, the future has not yet arisen, unrecordable, and there is no sign of being recorded. Just as formless dharmas are various, so too is the nāma-kāya (collection of names), so too is the rasa-kāya (collection of tastes); there is no separate nāma-kāya, no separate vyañjana-kāya (collection of sentences), no separate rasa-kāya. Why? Because all dharmas are each like empty space, neither good nor bad, neither with merit nor without merit, either with action or without action.

At that time, there was a Bodhisattva named Akṣayamati (Inexhaustible Wisdom), who attained this nature of emptiness, the suchness (tathatā) of no-dharma. He rose from his seat and said to the Buddha: 'I am now capable of speaking before the Tathagata (如來) about action and non-action, like the emptiness of nature, like the suchness of dharma.'

The Buddha said: 'Excellent, excellent! Son of good family! Speak as you wish.'

The Bodhisattva Akṣayamati said to the Buddha: 'If there are good men and good women who cultivate action and non-action, they will be able to perfect all dharmas and attain samyaṙ-saṃbodhi (perfect enlightenment). What is action and non-action? Dharmas neither arise nor cease, there is no past, future, or present; this is called non-action. It is necessary to ultimately distinguish dharmas into past, future, and present; this is called the Bodhisattva's action. Immeasurable nāma-kāya has no beginning or end, immeasurable vyañjana-kāya has no beginning or end, immeasurable rasa-kāya has no beginning or end; this is called the Bodhisattva's non-action. If good men and good women know that the dharmas of the three times have arising and ceasing, and distinguish within them that everything is empty and without substance, this is called the Bodhisattva's action.'

At that time, Akṣayamati again said to the Buddha: 'To bring to completion what is not yet complete, to bring to extinction what is not yet extinguished; this is called the Bodhisattva's non-action. If there is a Bodhisattva-Mahasattva (great Bodhisattva) who, in the past, future, and present, sees neither measure nor immeasure; this is called the Bodhisattva's action.'

'Furthermore, good men and women! Initially generating the mind of enlightenment and practicing the unsurpassed, true, and correct path, not being moved by praise or blame, suffering or joy, gain or loss, defamation or honor, sweetness or bitterness; this is called the Bodhisattva's non-action. Like the trisāhasra-mahāsāhasra-lokadhātu (three-thousand-great-thousand world system)'

中眾生一意一心，分別三世斷滅之法，是謂菩薩有行。

「複次，善男子、女人于無量劫中行勤苦行，欲得聞受如來言教，是謂菩薩無行。複次，善男子、女人行四等心，不以四等以自稱歎，是謂菩薩有行。

「不染不污無過去當來今現在，是謂菩薩無行。若善男子、女人非義非無義，非有成非無成，亦不有對亦不無對，是謂菩薩有行。

「或以國土清凈無所染，自不見國土有所成就，是謂菩薩無行。若復于諸法不生妄見而無所起，以無盡法能自纓絡，是謂有行。亦不有亦不無，是謂菩薩無行。

「複次，善男子、女人，觀一剎土如空無異，不以異剎繫在一國，是謂菩薩有行。復自觀見本有三世諸佛菩薩摩訶薩，有過去當來今現在，是謂菩薩無行。

「複次，族姓子！若善男子、女人一一分別，界非我界，世非我世，有非我有，是謂菩薩有行。複次，族姓子！分別三界行無所行，不見作亦不見不作，是謂菩薩無行。」

爾時，如來問無盡慧菩薩曰：「汝住何等法而說此乎？無行起于有行？有行起于無行？何由而從如來而自說有行無行耶？」

無盡慧菩薩復白佛言：「本從自覺，如今始果，唯愿世尊敷演宣暢。」

佛言：「善哉，善哉！善男子！如汝所言，善思念之

【現代漢語翻譯】 現代漢語譯本： 心中眾生一心一意，分別三世斷滅之法，這叫做菩薩的有行。

『再者，善男子、善女人于無量劫中行勤苦之行，想要聽聞接受如來的言教，這叫做菩薩的無行。再者，善男子、善女人行四等心（慈、悲、喜、舍），不以四等心自我稱讚，這叫做菩薩的有行。

不染不污，沒有過去、未來、現在，這叫做菩薩的無行。如果善男子、善女人非義非無義，非有成非無成，也不有對也不無對，這叫做菩薩的有行。

或者以國土清凈沒有染污，自己不見國土有所成就，這叫做菩薩的無行。如果對於諸法不生虛妄之見而無所作為，以無盡的法能夠自我莊嚴，這叫做有行。也不有也不無，這叫做菩薩的無行。

『再者，善男子、善女人，觀察一個剎土如虛空沒有差異，不以其他剎土繫在一個國土，這叫做菩薩的有行。又自己觀見本有三世諸佛菩薩摩訶薩（偉大的菩薩），有過去、未來、現在，這叫做菩薩的無行。

『再者，族姓之子！如果善男子、善女人一一分別，界不是我的界，世不是我的世，有不是我的有，這叫做菩薩的有行。再者，族姓之子！分別三界行而無所行，不見作為也不見不作為，這叫做菩薩的無行。』

當時，如來問無盡慧菩薩（擁有無盡智慧的菩薩）說：『你安住於何種法而說這些話呢？無行從有行產生？有行從無行產生？因何緣故從如來說而自己說有行無行呢？』

無盡慧菩薩又稟告佛說：『本來是從自覺而來，如今才得到結果，唯愿世尊詳細闡述宣揚。』

佛說：『好啊，好啊！善男子！如你所說，好好思念它。』

【English Translation】 English version: When sentient beings are of one mind and wholeheartedly discern the Dharma of cessation in the three times, this is called a Bodhisattva's 'having action'.

'Furthermore, when good men and women practice diligent conduct for countless kalpas, desiring to hear and receive the Tathagata's teachings, this is called a Bodhisattva's 'no action'. Furthermore, when good men and women practice the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), without praising themselves for these four immeasurable minds, this is called a Bodhisattva's 'having action'.

Being unsoiled and unstained, without past, future, or present, this is called a Bodhisattva's 'no action'. If good men and women are neither meaningful nor meaningless, neither having accomplishment nor lacking accomplishment, neither having opposition nor lacking opposition, this is called a Bodhisattva's 'having action'.

Or, with a pure and unsoiled Buddha-land, not seeing any accomplishment in their own land, this is called a Bodhisattva's 'no action'. If, regarding all dharmas, they do not give rise to false views and do nothing, adorning themselves with endless dharmas, this is called 'having action'. Neither being nor not being, this is called a Bodhisattva's 'no action'.

'Furthermore, good men and women, observing one Buddha-field as being no different from emptiness, not connecting other Buddha-fields to one country, this is called a Bodhisattva's 'having action'. Furthermore, personally observing that there are originally Buddhas, Bodhisattvas, and Mahasattvas (great Bodhisattvas) in the three times, having past, future, and present, this is called a Bodhisattva's 'no action'.

'Furthermore, son of a good family! If good men and women individually discern that a realm is not my realm, a world is not my world, existence is not my existence, this is called a Bodhisattva's 'having action'. Furthermore, son of a good family! Discerning the three realms, acting without acting, not seeing action nor non-action, this is called a Bodhisattva's 'no action'.'

At that time, the Tathagata asked the Bodhisattva Inexhaustible Wisdom (Bodhisattva of inexhaustible wisdom), 'Upon what Dharma do you abide to speak these words? Does 'no action' arise from 'having action'? Does 'having action' arise from 'no action'? From what cause do you, speaking from the Tathagata, speak of 'having action' and 'no action'?'

The Bodhisattva Inexhaustible Wisdom replied to the Buddha, 'Originally from self-awakening, now just bearing fruit. May the World-Honored One expound and proclaim it in detail.'

The Buddha said, 'Excellent, excellent! Good man! As you have said, contemplate it well.'

，今日如來當爲汝敷演其教。云何？族姓子！汝本發意成無上等正覺，為從有行？為從無行？」

答曰：「不從有行，不從無行。」

佛言：「云何？族姓子！若不從有行、不從無行，云何得成等正覺乎？」

答曰：「有如如，如亦如如，是故不從有行、不從無行。」

佛言：「汝本何以不發此問？吾先已說有行無行。」

菩薩瓔珞經本末品第十五

爾時，世尊將欲示現菩薩之行，即入本凈三昧，令一切眾生悉見過去未來現在諸法本末。復令眾生見諸佛無量世界諸佛世尊，有成就者、不成就者，或從一地乃至十地，有現在身行、不現在身行，令一切眾生一一分別。

爾時，如來、無所著、等正覺，將欲度眾生便笑，從面門出大光明，乃照無量恒沙剎土，從欲界上至有想無想天，悉見光明。于彼光明演出無量眾生根本。云何為眾生本末？於是善男子、善女人，修行一法無量智慧便能具足，凈佛國土教化眾生。

爾時，世尊告諸會等諸無著行：「云何無著行？從初發意乃至成佛，五十四法不著空行。於是，善男子、善女人常當思惟不離須臾。云何為五十四？一者分別五陰，起亦知起滅亦知滅，然彼五陰有生無生，有聖行無聖行，有空觀無空觀。

「若善男子、善

【現代漢語翻譯】 現代漢語譯本： 『今天如來（Tathagata，佛的稱號）應當為你闡述他的教義。』怎麼樣？善男子！你最初發愿成就無上正等正覺（Anuttara-samyak-sambodhi，最高的覺悟），是從『有』（存在）的角度修行？還是從『無』（不存在）的角度修行？」

回答說：『不是從『有』的角度修行，也不是從『無』的角度修行。』

佛說：『怎麼樣？善男子！如果不從『有』的角度修行，也不從『無』的角度修行，如何能夠成就正等正覺呢？』

回答說：『有如如（Tathata，真如），如（真如）亦是如如，所以不是從『有』的角度修行，也不是從『無』的角度修行。』

佛說：『你為什麼不早點提出這個問題？我之前已經說過『有』和『無』的修行。』

菩薩瓔珞經本末品第十五

當時，世尊（Bhagavan，佛的稱號）將要示現菩薩（Bodhisattva，追求覺悟的修行者）的修行，便進入本凈三昧（Samadhi，禪定），讓一切眾生都看到過去、未來、現在諸法的本末。又讓眾生看到諸佛（Buddha，覺悟者）無量世界諸佛世尊（Bhagavan，佛的稱號），有成就者、不成就者，或者從一地乃至十地（菩薩修行的十個階段），有現在身行、不現在身行，讓一切眾生一一分別。

當時，如來（Tathagata，佛的稱號）、無所著、等正覺，將要度化眾生便笑了，從面門發出大光明，照耀無量恒河沙數般的剎土（Buddha-kshetra，佛土），從欲界（Kamadhatu，六道輪迴的第一界）向上直到有想無想天（最高的天界），都看到光明。在那光明中演說無量眾生的根本。什麼是眾生的本末？於是善男子、善女人，修行一法無量智慧便能具足，清凈佛國土（Buddha-kshetra，佛土）教化眾生。

當時，世尊（Bhagavan，佛的稱號）告訴法會上的諸位無著行者：『什麼是無著行？從最初發心乃至成佛，五十四法不執著于空行。於是，善男子、善女人應當常常思惟，不離須臾。什麼是五十四法？一者分別五陰（Skandha，構成個體存在的五種要素），生起也知道生起，滅去也知道滅去，然而那五陰有生無生，有聖行無聖行，有空觀無空觀。

『如果善男子、善女人』

【English Translation】 English version: 『Today the Tathagata (the Thus-Come One, an epithet of the Buddha) shall expound his teachings for you.』 How is it? Son of good family! You initially aspired to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment, the highest form of enlightenment), did you cultivate from the perspective of 『existence』 (being)? Or did you cultivate from the perspective of 『non-existence』 (non-being)?』

He replied: 『I did not cultivate from the perspective of 『existence,』 nor did I cultivate from the perspective of 『non-existence.』

The Buddha said: 『How is it? Son of good family! If you did not cultivate from the perspective of 『existence,』 nor did you cultivate from the perspective of 『non-existence,』 how could you attain Perfect Enlightenment?』

He replied: 『There is Tathata (Suchness, the true nature of reality), Suchness is also Suchness, therefore I did not cultivate from the perspective of 『existence,』 nor did I cultivate from the perspective of 『non-existence.』

The Buddha said: 『Why didn't you ask this question earlier? I have already spoken about the cultivation of 『existence』 and 『non-existence.』

Chapter Fifteen: The Root and Branch of the Bodhisattva Garland Sutra

At that time, the Bhagavan (World-Honored One, an epithet of the Buddha), intending to demonstrate the practice of a Bodhisattva (Enlightenment Being, one who seeks enlightenment), entered the Samadhi (meditative state) of Original Purity, causing all sentient beings to see the root and branch of all dharmas (teachings, phenomena) of the past, future, and present. Furthermore, he caused sentient beings to see the Buddhas (Enlightened Ones) and Bhagavan (World-Honored Ones) in countless worlds, some who had attained accomplishment and some who had not, or those from the first Bhumi (stage of Bodhisattva development) up to the tenth Bhumi, some with present body practice and some without present body practice, causing all sentient beings to distinguish them one by one.

At that time, the Tathagata (the Thus-Come One), unattached, Perfectly Enlightened One, intending to liberate sentient beings, smiled, emitting great light from his face, illuminating immeasurable lands like sands of the Ganges River, from the Kamadhatu (Desire Realm, the lowest of the three realms) up to the heavens of Neither Perception nor Non-Perception (the highest realm of existence), all saw the light. Within that light, he expounded the fundamental nature of countless sentient beings. What is the root and branch of sentient beings? Thus, good men and good women, by cultivating one dharma (teaching, phenomena), immeasurable wisdom can be fully attained, purifying the Buddha-kshetra (Buddha-field, a Buddha's realm) and teaching sentient beings.

At that time, the Bhagavan (World-Honored One) told all those assembled practicing non-attachment: 『What is the practice of non-attachment? From the initial aspiration until becoming a Buddha, the fifty-four dharmas (teachings, phenomena) do not attach to the practice of emptiness. Therefore, good men and good women should constantly contemplate them, not departing from them for even a moment. What are the fifty-four dharmas? First, distinguish the five Skandhas (aggregates, the five components of a person), knowing when they arise and knowing when they cease, yet those five Skandhas have arising and non-arising, have holy practice and non-holy practice, have emptiness contemplation and non-emptiness contemplation.

『If good men and good women』

女人，分別五陰何由而生？何由而滅？色本無生如今有生，解色非有非無，或有色有，或有色本，過去當來今現在色亦復如是。本無有色不見本色，於過去中不見過去色，于未來中不見未來色，于現在中不見現在色，過去色非現在色非未來色，未來色非過去色非現在色，現在色非過去色非未來色，菩薩摩訶薩盡能分別一一悉知。

「複次，善男子、女人！分別痛法解知痛無所起，觀過去痛本無此痛，亦知此痛非有過去，過去痛非未來現在，未來痛非過去現在，現在痛非過去未來。何以故？未來痛本無此痛。若善男子、女人觀現在痛亦非前痛，亦非后痛，非過去痛，非未來痛，痛亦不自知痛，然後乃知本凈末凈。

「若善男子、女人，復當思惟過去五陰想，法本無此想，過去五陰想不知未來現在想，未來想不知過去現在想，現在想不知過去未來想，想無有想。

「若善男子、女人，于未來中分別未來想，未來想不自知未來想，未來想不知過去現在想，未來過去想不知未來，過去想不知未來現在想。

「若善男子、女人，于現在中分別過去想亦無有過去想，分別未來想亦無有未來想，分別現在想亦無有現在想，于現在過去亦無過去想，于現在未來亦無現在未來想，于現在想亦無有想。

「

【現代漢語翻譯】 現代漢語譯本： 女人，五陰（Pañca-skandha，構成個體存在的五種要素：色、受、想、行、識）是如何產生？又是如何滅亡的？色（Rūpa，物質）的本性是無生的，如今卻顯現有生，理解色並非是有，也並非是無，或者說有色是有，或者說色本是有的。過去、未來、現在的色也是如此。本來沒有色，就無法見到色的本性。在過去之中，見不到過去的色；在未來之中，見不到未來的色；在現在之中，見不到現在的色。過去的色不是現在的色，也不是未來的色；未來的色不是過去的色，也不是現在的色；現在的色不是過去的色，也不是未來的色。菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）能夠完全分辨，一一知曉。

『再者，善男子、女人！分辨痛（Vedanā，感受）的法，瞭解痛無從生起。觀察過去的痛，本來沒有這個痛，也知道這個痛並非屬於過去。過去的痛不是未來和現在的痛，未來的痛不是過去和現在的痛，現在的痛不是過去和未來的痛。為什麼呢？因為未來的痛本來沒有這個痛。如果善男子、女人觀察現在的痛，也不是之前的痛，也不是之後的痛，不是過去的痛，也不是未來的痛。痛也不會自己知道痛，然後才能知道它的本性是清凈的，最終也是清凈的。』

『如果善男子、女人，再進一步思維過去的五陰中的想（Saṃjñā，知覺），法的本性中沒有這個想。過去的五陰想不知道未來和現在的想，未來的想不知道過去和現在的想，現在的想不知道過去和未來的想，想是沒有想的。』

『如果善男子、女人，在未來之中分辨未來的想，未來的想不會自己知道未來的想，未來的想不知道過去和現在的想，未來的過去想不知道未來，過去的想不知道未來和現在的想。』

『如果善男子、女人，在現在之中分辨過去的想，也沒有過去的想；分辨未來的想，也沒有未來的想；分辨現在的想，也沒有現在的想；在現在過去中，也沒有過去的想；在現在未來中，也沒有現在未來的想；在現在的想中，也沒有想。』

【English Translation】 English version: Women, how do the five skandhas (Pañca-skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) arise? And how do they cease? The nature of form (Rūpa, matter) is originally unborn, but now it appears to be born. Understand that form is neither existent nor non-existent, or that form is existent, or that form is originally existent. The form of the past, future, and present is also the same. Originally there was no form, so the original nature of form cannot be seen. In the past, the past form cannot be seen; in the future, the future form cannot be seen; in the present, the present form cannot be seen. The past form is not the present form, nor the future form; the future form is not the past form, nor the present form; the present form is not the past form, nor the future form. The Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, great bodhisattva) is able to completely distinguish and know each one.

'Furthermore, good men and women! Discern the dharma of feeling (Vedanā, sensation), and understand that feeling arises from nowhere. Observe the past feeling, originally there was no such feeling, and also know that this feeling does not belong to the past. The past feeling is not the future and present feeling, the future feeling is not the past and present feeling, the present feeling is not the past and future feeling. Why? Because the future feeling originally does not have this feeling. If good men and women observe the present feeling, it is neither the previous feeling, nor the subsequent feeling, not the past feeling, nor the future feeling. Feeling also does not know feeling itself, and then one can know that its nature is pure, and ultimately it is pure.'

'If good men and women further contemplate the perception (Saṃjñā, perception) in the past five skandhas, there is no such perception in the nature of the dharma. The past perception of the five skandhas does not know the future and present perception, the future perception does not know the past and present perception, the present perception does not know the past and future perception, perception is without perception.'

'If good men and women, in the future, discern the future perception, the future perception does not know the future perception itself, the future perception does not know the past and present perception, the future past perception does not know the future, the past perception does not know the future and present perception.'

'If good men and women, in the present, discern the past perception, there is no past perception; discern the future perception, there is no future perception; discern the present perception, there is no present perception; in the present past, there is no past perception; in the present future, there is no present future perception; in the present perception, there is no perception.'

若善男子、女人，復當於過去分別五陰行何由生？復何由滅？過去行亦不有行，分別過去行非過去行，過去行非未來行非現在行，未來行非過去行非現在行，現在行非過去行非未來行，過去未來行非過去未來行，過去現在行非過去現在行。何以故？行本無所有亦不有行。

「若善男子、女人，于未來中便當具足於未來行，于未來中不見過去行、不見現在行，于未來中不見未來過去行、不見未來現在行，亦不見未來現在行。何以故？本無有此行。

「若善男子、女人，于現在中復當分別，過去行亦無過去行，亦無未來行亦無現在行。于現在行觀現在過去行，亦不見現在過去行，于現在觀現在未來行，亦不見現在未來行，觀了諸行悉無所有。

「若善男子、女人，於過去中觀過去識，亦不見過去識，于未來識亦不見未來識，于現在識亦不見現在識，於過去識亦不見過去未來識，於過去中亦不見過去現在識，亦不見識。

「若善男子、女人，于未來中不見過去識未來識，于未來中不見未來過去識，不見未來現在識。若善男子、女人，于現在識不見過去識，不見未來識，于現在中不見現在過去識，不見現在中未來識，是謂善男子、女人分別五陰本末空也。」◎

◎菩薩瓔珞經非有識非無識品第

【現代漢語翻譯】 現代漢語譯本 『如果善男子、善女人，還要進一步分辨過去的五陰（panca-skandha，構成個體經驗的五種要素：色、受、想、行、識）是如何產生的？又是如何滅去的？過去的「行」（samskara，意志或心理活動）並不是真正的「行」，分辨過去的「行」時，它已經不是過去的「行」了。過去的「行」不是未來的「行」，也不是現在的「行」；未來的「行」不是過去的「行」，也不是現在的「行」；現在的「行」不是過去的「行」，也不是未來的「行」。過去的和未來的「行」不是過去的和未來的「行」，過去的和現在的「行」不是過去的和現在的「行」。為什麼呢？因為「行」的本性是空無所有的，它本身就不是真實存在的「行」。』 『如果善男子、善女人，在未來之中，將會具足未來的「行」，但在未來之中，他們看不到過去的「行」，看不到現在的「行」；在未來之中，他們看不到未來過去的「行」，看不到未來現在的「行」，也看不到未來現在的「行」。為什麼呢？因為根本就沒有這些「行」的存在。』 『如果善男子、善女人，在現在之中，還要進一步分辨，過去的「行」沒有過去的「行」，也沒有未來的「行」，也沒有現在的「行」。在現在的「行」中觀察現在過去的「行」，也看不到現在過去的「行」；在現在觀察現在未來的「行」，也看不到現在未來的「行」，觀察所有的「行」，都是空無所有的。』 『如果善男子、善女人，在過去之中觀察過去的「識」（vijnana，意識），也看不到過去的「識」；在未來的「識」中也看不到未來的「識」；在現在的「識」中也看不到現在的「識」；在過去的「識」中也看不到過去未來的「識」；在過去之中也看不到過去現在的「識」，也看不到「識」的存在。』 『如果善男子、善女人，在未來之中看不到過去的「識」，看不到未來的「識」；在未來之中看不到未來過去的「識」，看不到未來現在的「識」。如果善男子、善女人，在現在的「識」中看不到過去的「識」，看不到未來的「識」；在現在之中看不到現在過去的「識」，看不到現在中未來的「識」，這就是善男子、善女人分辨五陰的本末都是空性的。』 ◎《菩薩瓔珞經》非有識非無識品第

【English Translation】 English version 『If good men or good women further contemplate how the past five skandhas (panca-skandha, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) arise and how they cease. Past 'formations' (samskara, volitional activities or mental formations) are not truly 'formations'; when contemplating past 'formations,' they are no longer past 'formations.' Past 'formations' are not future 'formations,' nor are they present 'formations'; future 'formations' are not past 'formations,' nor are they present 'formations'; present 'formations' are not past 'formations,' nor are they future 'formations.' Past and future 'formations' are not past and future 'formations,' past and present 'formations' are not past and present 'formations.' Why? Because the nature of 'formations' is empty and without substance; they are not truly existing 'formations.'』 『If good men or good women, in the future, will possess future 'formations,' but in the future, they do not see past 'formations,' they do not see present 'formations'; in the future, they do not see future past 'formations,' they do not see future present 'formations,' nor do they see future present 'formations.' Why? Because these 'formations' do not exist in reality.』 『If good men or good women, in the present, further contemplate, past 'formations' do not have past 'formations,' nor do they have future 'formations,' nor do they have present 'formations.' In present 'formations,' observing present past 'formations,' they do not see present past 'formations'; in the present, observing present future 'formations,' they do not see present future 'formations,' observing all 'formations,' they are all empty and without substance.』 『If good men or good women, in the past, observe past 'consciousness' (vijnana, awareness), they do not see past 'consciousness'; in future 'consciousness,' they do not see future 'consciousness'; in present 'consciousness,' they do not see present 'consciousness'; in past 'consciousness,' they do not see past and future 'consciousness'; in the past, they do not see past and present 'consciousness,' nor do they see 'consciousness' itself.』 『If good men or good women, in the future, do not see past 'consciousness,' do not see future 'consciousness'; in the future, they do not see future past 'consciousness,' do not see future present 'consciousness.' If good men or good women, in present 'consciousness,' do not see past 'consciousness,' do not see future 'consciousness'; in the present, they do not see present past 'consciousness,' do not see future 'consciousness' in the present, this is what is meant by good men or good women discerning that the origin and end of the five skandhas are empty.』 ◎Chapter on Non-Being and Non-Non-Being of Consciousness, Bodhisattva-bhumi Sutra

十六

爾時，形響菩薩白佛言：「世尊！向聞如來、至真、等正覺已說眾生根本。如我今日欲承如來威神說有識無識。唯愿，世尊！聽者，果敢當說。」

佛言：「族姓子！樂說便說。」

形響菩薩即于佛前以偈贊佛：

「世尊大弘誓，　　知眾生根原， 　今日已得聽，　　神尊口言教。 　本從無數佛，　　恒求聞此要， 　今聞聖尊教，　　聽說有無教。 　昔我無數劫，　　承事諸聖尊， 　如我今已獲，　　音響辯第一。 　相亦不有相，　　亦不見有無， 　無塵無諸垢，　　今號人中尊。 　人生本無生，　　況我復有生？ 　以我無生意，　　欲說小慧本， 　不敢以愚情，　　宣暢如來教。 　自憶昔行本，　　唯聽不敢疑， 　生死無有量，　　受身復受身， 　至竟懷狐疑，　　唯聽敷演之。」

爾時，形響菩薩說此偈已，前白佛言：「世尊！解第一義不別彼識此識者，是謂有識無識。不見有行執、不見無行執，諸法一相悉無悉有，是謂菩薩摩訶薩有識無識。分別種姓，此清凈識、此非清凈識，我相好成就、彼相好不成就，悉能觀了而無所有，是謂菩薩摩訶薩有識無識。分別時節睹見諸佛，此劫有佛、彼劫無佛，不以有佛而懷喜悅，正使無佛亦復不戚，是謂菩薩有

【現代漢語翻譯】 現代漢語譯本： 十六

這時，形響菩薩（Rupakaya Bodhisattva，以形體和聲音教化的菩薩）對佛說：『世尊！我先前聽聞如來（Tathagata，佛的稱號之一）、至真（Satya，真理的化身）、等正覺（Samyaksambuddha，證悟圓滿正覺者）已經講述了眾生的根本。如今我想憑藉如來的威神之力，來說明有識無識的道理。唯愿世尊允許我陳述，我將果敢地宣說。』

佛說：『善男子！你想說就說吧。』

形響菩薩即在佛前以偈頌讚嘆佛：

『世尊您有廣大的誓願， 知曉眾生的根源。 今天我已得到機會聽聞， 神聖尊者的教誨。 我從無數佛那裡， 一直尋求聽聞這個要義， 今天聽聞聖尊的教導， 講述有識無識的道理。 過去無數劫以來， 我侍奉各位聖尊， 如今我已獲得， 音響辯才第一。 相既不是有相， 也不見是有或是無， 沒有塵埃沒有污垢， 如今被稱為人中尊。 人生本來沒有生， 何況我還有什麼生？ 因為我沒有生滅之意， 想說說小智慧的根本， 不敢用愚昧的情感， 宣揚如來的教誨。 我回憶過去修行的根本， 只是聽從不敢懷疑， 生死沒有止境， 受身又受身， 最終還是心懷狐疑， 只是聽聞您的敷演。』

這時，形響菩薩說完這首偈頌后，向前對佛說：『世尊！理解第一義諦（Paramartha，最高的真理）而不分別彼識此識，這就是所謂有識無識。不見有行之執著，不見無行之執著，諸法一相，既是全無又是全有，這就是所謂菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的有識無識。分別種姓，這是清凈的識，那是非清凈的識，我相好成就，他相好不成就，完全能夠觀察瞭解卻視為空無，這就是所謂菩薩摩訶薩的有識無識。分別時節，得見諸佛，這個劫有佛，那個劫沒有佛，不因為有佛而心懷喜悅，即使沒有佛也不憂愁，這就是所謂的菩薩有識無識。

【English Translation】 English version: Sixteen

At that time, Rupakaya Bodhisattva (Bodhisattva who teaches through form and sound) said to the Buddha: 'World Honored One! I have previously heard the Tathagata (One thus gone, an epithet of the Buddha), the Satya (Truth), the Samyaksambuddha (Perfectly Enlightened One) already explain the fundamental nature of sentient beings. Now I wish to rely on the majestic power of the Tathagata to explain the principle of having consciousness and not having consciousness. I only hope, World Honored One, that you will allow me to speak, and I will boldly declare it.'

The Buddha said: 'Son of a good family! Speak as you wish.'

Rupakaya Bodhisattva then praised the Buddha with a verse before the Buddha:

'World Honored One, you have great vows, Knowing the root of sentient beings. Today I have the opportunity to hear, The teachings from the mouth of the divine one. From countless Buddhas, I have always sought to hear this essence, Now hearing the teachings of the Holy One, Speaking of the teachings of having and not having consciousness. In countless past kalpas, I have served all the Holy Ones, Now I have obtained, The foremost eloquence in sound. Form is neither having form, Nor is it seen as having or not having, Without dust, without defilements, Now called the Honored One among humans. Life originally has no birth, How much more so do I have birth? Because I have no intention of birth and death, I want to speak of the root of small wisdom, Daring not to use foolish emotions, To proclaim the Tathagata's teachings. I recall the root of past practices, Only listening, not daring to doubt, Birth and death are without measure, Receiving body after body, Ultimately still harboring doubts, Only listening to your exposition.'

At that time, after Rupakaya Bodhisattva spoke this verse, he stepped forward and said to the Buddha: 'World Honored One! Understanding the Paramartha (Ultimate Truth) without distinguishing between this consciousness and that consciousness, this is what is called having consciousness and not having consciousness. Not seeing the attachment to having practice, not seeing the attachment to not having practice, all dharmas are of one form, both completely non-existent and completely existent, this is what is called the Bodhisattva-Mahasattva (Great Bodhisattva) having consciousness and not having consciousness. Distinguishing lineages, this is pure consciousness, that is impure consciousness, my marks and qualities are accomplished, his marks and qualities are not accomplished, completely able to observe and understand yet regarding it as empty, this is what is called the Bodhisattva-Mahasattva having consciousness and not having consciousness. Distinguishing times and seasons, seeing Buddhas, this kalpa has a Buddha, that kalpa has no Buddha, not rejoicing because there is a Buddha, and not being sad even if there is no Buddha, this is what is called the Bodhisattva having consciousness.

識無識。我復觀見眾生之類，有權方便者、無權方便者，于中不起想行，是謂菩薩有識無識。復觀眾生知其年歲限數，或有眾生應從前劫而得度者，復有眾生應從后劫而得度者，或有眾生應從現在劫而得度者，亦不見此劫有度無度，是謂菩薩有識無識。」

爾時，有菩薩名眾相具足，即從坐起，前白佛言：「世尊！我亦堪任於如來前說有識無識。」復以此偈而說頌曰：

「于恒沙諸佛，　　造此眾德業， 　心念等正覺，　　積行識宿命。 　不著我人壽，　　生死無根本， 　道相無形兆，　　今遭人中尊。 　三世平等慧，　　非識非無識， 　行盡不造行，　　乃授弟子決。 　一識亦無一，　　覺寤深法要， 　超越諸佛剎，　　無量諸佛土。 　本從無數世，　　聞說乃得寤， 　愿于如來前，　　聽說識無識。 　分別深妙法，　　今遭人中尊， 　盡達泥洹境，　　唯愿聽說之。」

爾時，眾相具足菩薩白佛言：「世尊！如我今日號曰眾相具足，相起不知相起、相滅不知相滅，是謂菩薩摩訶薩有識無識。」

眾相具足菩薩白佛言：「世尊！如我自念，昔從識慧如來、至真、等正覺聞說此要，諸有眾生從初發意乃至成佛不見識相，是謂菩薩有識無識。若善男子、女人，一一分別六衰

【現代漢語翻譯】 現代漢語譯本 『識』與『無識』。我進一步觀察眾生，有善用權宜方便的，也有不善用權宜方便的，菩薩對於這些眾生不起分別的念頭和行為，這叫做菩薩的『有識無識』。我又觀察眾生，知道他們的壽命年歲，有些眾生應該從過去的劫數才能得度，有些眾生應該從未來的劫數才能得度，有些眾生應該從現在的劫數才能得度，（菩薩）也不認為這個劫數有得度或不得度之分，這叫做菩薩的『有識無識』。

這時，有一位菩薩名叫眾相具足（Sarvasamgraha-paripurna，具足一切相），從座位上站起來，走到佛前稟告說：『世尊！我也能夠在如來面前說『有識無識』。』並用以下的偈頌說道：

『在如恒河沙數般的諸佛面前， 造作這些眾多的功德事業， 心中念著等同於正覺的境界， 積累修行，認識過去宿命。 不執著於我、人、壽命， 生死沒有根本。 道的相狀沒有固定的形象， 如今遇到人中之尊（佛）。 對於過去、現在、未來三世的平等智慧， 既不是『有識』也不是『無識』， 修行到了盡頭不再造作新的行為， 才能夠授予弟子決斷。 一個『識』也沒有一個， 覺悟到深奧的佛法要義， 超越諸佛的剎土， 無量無數的諸佛國土。 從無數劫以來， 聽聞解說才得以覺悟， 希望在如來面前， 聽聞解說『識』與『無識』。 分別深奧微妙的佛法， 如今遇到人中之尊（佛）， 完全通達涅槃的境界， 唯愿聽聞解說。』

這時，眾相具足菩薩稟告佛說：『世尊！就像我今天被稱為眾相具足（Sarvasamgraha-paripurna，具足一切相），（我的）相產生時不知道相的產生，相滅去時也不知道相的滅去，這叫做菩薩摩訶薩的『有識無識』。』

眾相具足菩薩稟告佛說：『世尊！就像我自己回憶，過去從識慧如來（Jnana-mati-tathagata）、至真（Satya）、等正覺（Samyaksambuddha）那裡聽聞這個要義，所有的眾生從最初發心直到成佛，都見不到『識』的相狀，這叫做菩薩的『有識無識』。如果善男子、善女人，一一分別六衰（sad-vyasana，六種衰損）

【English Translation】 English version 'Consciousness' and 'Non-consciousness'. I further observe beings, some skillful in using expedient means, and some not skillful in using expedient means. The Bodhisattva does not give rise to thoughts and actions of discrimination towards these beings. This is called the Bodhisattva's 'Consciousness and Non-consciousness'. I also observe beings and know their lifespan and years. Some beings should be liberated from past kalpas (aeons), some beings should be liberated from future kalpas, and some beings should be liberated from the present kalpa. (The Bodhisattva) also does not see this kalpa as having liberation or non-liberation. This is called the Bodhisattva's 'Consciousness and Non-consciousness'.

At that time, there was a Bodhisattva named Sarvasamgraha-paripurna (眾相具足, Complete with All Aspects), who rose from his seat and approached the Buddha, saying: 'World Honored One! I am also capable of speaking about 'Consciousness and Non-consciousness' before the Tathagata.' And he spoke the following verse:

'Before Buddhas as numerous as the sands of the Ganges, Creating these many meritorious deeds, With mind contemplating the state of Equal and Right Enlightenment, Accumulating practice, knowing past lives. Not attached to self, person, or lifespan, Birth and death have no root. The aspect of the Path has no fixed form, Now encountering the Honored One among humans (the Buddha). Equal wisdom regarding the three times (past, present, future), Neither 'Consciousness' nor 'Non-consciousness', When practice reaches its end, no new actions are created, Only then can disciples be given decisive teachings. Not even one 'consciousness' exists, Awakening to the profound essence of the Dharma, Transcending all Buddha-lands, Limitless and countless Buddha-lands. From countless kalpas ago, Hearing explanations, one awakens, Hoping before the Tathagata, To hear explanations of 'Consciousness and Non-consciousness'. Distinguishing the profound and subtle Dharma, Now encountering the Honored One among humans (the Buddha), Fully understanding the realm of Nirvana, I only wish to hear the explanation.'

At that time, the Bodhisattva Sarvasamgraha-paripurna (眾相具足, Complete with All Aspects) said to the Buddha: 'World Honored One! Just as I am called Sarvasamgraha-paripurna (眾相具足, Complete with All Aspects) today, when (my) aspects arise, I do not know the arising of aspects, and when aspects cease, I do not know the cessation of aspects. This is called the Bodhisattva-Mahasattva's 'Consciousness and Non-consciousness'.'

The Bodhisattva Sarvasamgraha-paripurna (眾相具足, Complete with All Aspects) said to the Buddha: 'World Honored One! Just as I recall, in the past, I heard this essential teaching from Jnana-mati-tathagata (識慧如來, Tathagata of Wisdom and Intellect), Satya (至真, Truth), Samyaksambuddha (等正覺, Perfectly Enlightened One), all beings, from the initial aspiration until becoming a Buddha, do not see the aspect of 'consciousness'. This is called the Bodhisattva's 'Consciousness and Non-consciousness'. If good men and good women, individually distinguish the six vyasanas (六衰, six kinds of decline)

六入，知過去衰非過去衰，知未來衰非未來衰，知現在衰非現在衰，于中不起想著者，是謂有識無識。」

種姓生菩薩白佛言：「世尊！今日于如來前，聞音響菩薩說有識無識，復聞眾相菩薩說有識無識。云何？世尊！所言識，云何為識？」

佛言：「如空等也。」

種姓生菩薩復白佛言：「世尊！云何如空等耶？」

佛言：「不生不滅不著斷也。」

種姓生菩薩白佛言：「今問如來識所起，乃以空報我耶？」

佛言：「不然。我今說識非有非無，故號有識無識。」

種姓生菩薩言：「識為有相、為無相乎？」

佛言：「識亦非有相、非無相也。」

種姓生菩薩白佛言：「云何識非有相非無相乎？」

佛言：「本不有相亦非今相，故曰本識非今識；今識非本識，故曰識非有相、非無相也。」

爾時，種姓生菩薩白佛言：「若使有相非識、無相非識，何以故說識識？」

佛言：「隨識所起。識起則起、識滅則滅，是故非有相、非無相也。」

佛復告族姓子：「云何？種姓生菩薩！汝今識有乎？」

答曰：「無也。何以故？無形無像，非今有、非過去有、非未來有。」

佛言：「汝已自說識無有識，非今非未來非過去，汝

【現代漢語翻譯】 現代漢語譯本： 『六入』（指眼、耳、鼻、舌、身、意六種感覺器官），知道過去的衰敗，知道不是過去的衰敗，知道未來的衰敗，知道不是未來的衰敗，知道現在的衰敗，知道不是現在的衰敗，對於這些不起執著和妄想，這就叫做『有識無識』。」

種姓生菩薩（菩薩名）對佛說：「世尊！今天在如來面前，聽到音響菩薩說『有識無識』，又聽到眾相菩薩說『有識無識』。請問世尊，所說的『識』，究竟什麼是『識』呢？」

佛說：「就像虛空一樣。」

種姓生菩薩又問佛說：「世尊！怎麼會像虛空一樣呢？」

佛說：「不生不滅，不執著不斷滅。」

種姓生菩薩對佛說：「現在我問如來『識』的生起，您卻用『空』來回答我嗎？」

佛說：「不是的。我現在說『識』非有非無，所以才叫做『有識無識』。」

種姓生菩薩問：「『識』是有相的，還是無相的呢？」

佛說：「『識』既不是有相的，也不是無相的。」

種姓生菩薩問佛說：「為什麼說『識』非有相非無相呢？」

佛說：「本來沒有相，也不是現在的相，所以說『本識』不是『今識』；現在的『識』不是本來的『識』，所以說『識』非有相、非無相。」

這時，種姓生菩薩對佛說：「如果說有相不是『識』，無相也不是『識』，那為什麼還要說『識識』呢？」

佛說：「隨著『識』的生起而變化。『識』生起就生起，『識』滅亡就滅亡，所以說非有相、非無相。」

佛又告訴族姓子：「怎麼樣？種姓生菩薩！你現在認為有『識』嗎？」

回答說：「沒有。為什麼呢？因為它無形無像，不是現在有，不是過去有，也不是未來有。」

佛說：「你已經自己說了『識』沒有『有識』，不是現在有，不是未來有，也不是過去有，你

【English Translation】 English version: 『Six Entrances』 (referring to the six sense organs: eyes, ears, nose, tongue, body, and mind), knowing the past decay, knowing the non-past decay, knowing the future decay, knowing the non-future decay, knowing the present decay, knowing the non-present decay, without arising attachments and delusions towards these, this is called 『having consciousness and non-consciousness.』

The Gotraja Bodhisattva (name of a Bodhisattva) said to the Buddha: 『World Honored One! Today, in the presence of the Tathagata, I heard the Sound Resonance Bodhisattva speak of 『having consciousness and non-consciousness,』 and I also heard the Multitude of Forms Bodhisattva speak of 『having consciousness and non-consciousness.』 What is it, World Honored One? What is meant by 『consciousness』? What exactly is 『consciousness』?』

The Buddha said: 『It is like space.』

The Gotraja Bodhisattva further asked the Buddha: 『World Honored One! How is it like space?』

The Buddha said: 『It neither arises nor ceases, neither clings nor is annihilated.』

The Gotraja Bodhisattva said to the Buddha: 『Now I am asking the Tathagata about the arising of 『consciousness,』 and you are answering me with 『emptiness』?』

The Buddha said: 『No. I am now saying that 『consciousness』 is neither existent nor non-existent, therefore it is called 『having consciousness and non-consciousness.』』

The Gotraja Bodhisattva asked: 『Is 『consciousness』 with form or without form?』

The Buddha said: 『『Consciousness』 is neither with form nor without form.』

The Gotraja Bodhisattva asked the Buddha: 『Why is it said that 『consciousness』 is neither with form nor without form?』

The Buddha said: 『Originally it had no form, nor is it the present form, therefore it is said that 『original consciousness』 is not 『present consciousness』; the present 『consciousness』 is not the original 『consciousness,』 therefore it is said that 『consciousness』 is neither with form nor without form.』

At that time, the Gotraja Bodhisattva said to the Buddha: 『If it is said that having form is not 『consciousness,』 and not having form is not 『consciousness,』 then why speak of 『consciousness』 at all?』

The Buddha said: 『It changes according to the arising of 『consciousness.』 『Consciousness』 arises when it arises, and 『consciousness』 ceases when it ceases, therefore it is said to be neither with form nor without form.』

The Buddha further told the son of the clan: 『What do you think? Gotraja Bodhisattva! Do you now consider there to be 『consciousness』?』

He replied: 『No. Why? Because it has no shape or form, it is not present now, it was not present in the past, nor will it be present in the future.』

The Buddha said: 『You have already said yourself that 『consciousness』 has no 『having consciousness,』 it is not present now, it will not be present in the future, nor was it present in the past, you

今言是誰乎？」

答曰：「欲言識耶？種姓生乎？」

佛言：「我不問此識菩薩生，但問識為有為無。」

答曰：「識非有非無。」

佛言：「如是，如是。族姓子！」

爾時，種姓生菩薩白佛言：「云何？世尊！如今日如來、至真、等正覺，為從識說有說無？為不從識說有說無？」

佛言：「汝以何等義而問如來？」

種姓生菩薩白佛言：「向如來問：『汝今說有識無識乎？有當來今現在過去乎？無當來今現在過去乎？』我報曰：『無也。世尊！』如今世尊言亦無今當來過去識。我與如來識何所在？」

佛言：「我已先說非有識非無識，但為如來、至真、等正覺，以若干法覺寤眾生。云何？族姓子！若善男子、女人體知此法者，便能具足一切諸法。」

爾時，有菩薩名曰力盛，即從坐起復白佛言：「我亦堪任說有識無識。」力盛菩薩即于佛前而說頌曰：

「本從十力尊，　　聞此有無識， 　賢聖八等道，　　演暢無礙慧。 　音聲各各異，　　眾生界不同， 　施惠無等想，　　稱號為十力。 　若我后成佛，　　分別諸法界， 　從一行無二，　　唯愿聽說識。 　道本從我生，　　由我不生識， 　計了無思想，　　非有識無識。 　積小至大行

【現代漢語翻譯】 現代漢語譯本： 『現在所說的『是』指的是什麼呢？』 回答說：『您想說的是『識』（vijñāna，意識）嗎？還是指種姓（gotra，出身）的產生？』 佛說：『我不是問這種『識』是菩薩產生的，只是問『識』是有為（saṃskṛta，有生滅變化）還是無為（asaṃskṛta，無生滅變化）。』 回答說：『識』非有也非無。 佛說：『是這樣的，是這樣的。善男子！』 當時，種姓生菩薩（Gotraja，種族之子）對佛說：『世尊！這是什麼意思呢？如今如來（Tathāgata，佛的稱號之一）、至真（Satya，真理）、等正覺（Samyak-saṃbuddha，正等覺悟者），是從『識』的角度說有還是說無？還是不從『識』的角度說有還是說無？』 佛說：『你以什麼樣的意義來問如來呢？』 種姓生菩薩對佛說：『我之前問如來：『您現在說有『識』還是無『識』呢？有未來、現在、過去嗎？無未來、現在、過去嗎？』我回答說：『沒有。世尊！』如今世尊也說沒有現在、未來、過去的『識』。那麼我和如來的『識』在哪裡呢？』 佛說：『我已先說過非有『識』也非無『識』，只是如來、至真、等正覺，用各種方法覺悟眾生。怎麼樣？善男子！如果善男子、善女人能夠理解這個法，就能具足一切諸法。』 當時，有一位菩薩名叫力盛（Balaprabha，力量之光），立即從座位上站起來，再次對佛說：『我也能夠說有『識』無『識』。』力盛菩薩就在佛前說了頌： 『根本來自十力尊（Daśabala，具有十種力量的佛），聽聞這有無『識』的說法，賢聖的八正道（āryāṣṭāṅgamārga，八種正確的道路），宣揚暢通無礙的智慧。 音聲各有不同，眾生的境界也不同，施予恩惠沒有分別的念想，所以被稱為十力尊。 如果我將來成佛，分別諸法界（dharma-dhātu，一切法的界限），從一行（eka-vyūha，唯一的修行）沒有第二種，唯愿聽聞關於『識』的說法。 道（mārga，道路）的根本從我而生，由於我不生『識』，計算了知沒有思想，既非有『識』也非無『識』。 積累小到大的修行』

【English Translation】 English version: 『What is being referred to when 『is』 is spoken now?』 The answer was: 『Do you want to speak of 『vijñāna』 (consciousness)? Or the arising of 『gotra』 (lineage)?』 The Buddha said: 『I am not asking whether this 『vijñāna』 arises from a Bodhisattva, but only whether 『vijñāna』 is 『saṃskṛta』 (conditioned, subject to arising and ceasing) or 『asaṃskṛta』 (unconditioned, not subject to arising and ceasing).』 The answer was: 『Vijñāna』 is neither existent nor non-existent. The Buddha said: 『So it is, so it is. Good son of the family!』 At that time, the Bodhisattva Gotraja (Born of Lineage) said to the Buddha: 『What does this mean, World Honored One? Does the Tathāgata (One Thus Gone), Satya (Truth), Samyak-saṃbuddha (Perfectly Enlightened One) of today speak of existence or non-existence from the perspective of 『vijñāna』? Or does he speak of existence or non-existence not from the perspective of 『vijñāna』?』 The Buddha said: 『With what meaning do you ask the Tathāgata?』 The Bodhisattva Gotraja said to the Buddha: 『I previously asked the Tathāgata: 『Do you now say there is 『vijñāna』 or there is no 『vijñāna』? Is there future, present, past? Is there no future, present, past?』 I replied: 『There is not, World Honored One!』 Now the World Honored One also says there is no 『vijñāna』 of the present, future, and past. Where is my 『vijñāna』 and the Tathāgata』s 『vijñāna』?』 The Buddha said: 『I have already said that it is neither existent 『vijñāna』 nor non-existent 『vijñāna』, but only that the Tathāgata, Satya, Samyak-saṃbuddha, awakens sentient beings with various methods. What do you think, good son of the family? If good men and good women can understand this Dharma, they will be able to fully possess all Dharmas.』 At that time, there was a Bodhisattva named Balaprabha (Power of Light), who immediately rose from his seat and again said to the Buddha: 『I am also capable of speaking about existent 『vijñāna』 and non-existent 『vijñāna』.』 The Bodhisattva Balaprabha then spoke the following verse before the Buddha: 『Originally from the Honored One with Ten Powers (Daśabala), hearing this talk of existent and non-existent 『vijñāna』, the Noble Eightfold Path (āryāṣṭāṅgamārga) of the wise and holy, proclaims unobstructed wisdom. Sounds are each different, the realms of sentient beings are also different, bestowing kindness without equal thought, therefore called the Honored One with Ten Powers. If I become a Buddha in the future, distinguishing all dharma-dhātu (dharma realm), from one practice (eka-vyūha) without a second, I only wish to hear about 『vijñāna』. The root of the path (mārga) arises from me, because of me 『vijñāna』 does not arise, having calculated and understood there is no thought, neither existent 『vijñāna』 nor non-existent 『vijñāna』. Accumulating small to great practices』

，　　乃自致覺寤， 　生死非可量，　　神識豈可盡？ 　我今承尊神，　　少欲自演說， 　唯愿在聖顏，　　得近諸佛藏。」

爾時，力盛菩薩說此偈已，便白佛言：「云何？世尊！若有分別如來十力不可沮壞，云何如來十力不可沮壞？一者如來發意求無上等正覺不可沮壞，是謂菩薩有識無識。復知和合彼此不見本末，是謂菩薩有識無識。觀眾生行本了自然，乃知無量本所從來，是謂菩薩有識無識。一切諸法本無有形，積由癡故便生此識，分別此癡不知所從起滅，是謂菩薩有識無識。分別眾智，有三事行本，從有明還墮四顛倒，於四顛倒了為幻化，亦不見倒亦不見非倒，是謂菩薩有識無識。復於四事，觀眾生本末具足五行者尋能思惟，即成五事。若善男子、女人，于本無行、行無行跡。何謂為五？一者、念；二者、轉念；三者、本；四者、癡；五者、無盡，是謂菩薩摩訶薩有識無識。復有識法不可思議，無或善權非人所測，有四事行，睹見諸佛剎土有生起滅，便能成就不見起滅，是謂菩薩有識無識。如來、至真、等正覺，觀過去當來現在，亦不見過去當來現在根本。若生五趣受五趣眾生形已，得分別五趣隨彼所入，復能分別受有形根無形根。若菩薩摩訶薩已受天根不受龍根，雖然欲受龍根便能降諸法雨。

【現代漢語翻譯】 現代漢語譯本： 　　於是自然覺悟， 　生死並非可以衡量，神識又怎能窮盡？ 　我今蒙受您的神力，略微闡述， 　只願在您尊貴的面前，得以親近諸佛的寶藏。

這時，力盛菩薩說完這偈語后，便對佛說：『世尊！如果有人分別如來的十力是不可摧毀的，那麼如何理解如來的十力是不可摧毀的呢？一是如來發愿求證無上等正覺（Anuttara-samyak-sambodhi，無上圓滿的覺悟）是不可摧毀的，這可以說明菩薩有識或無識。進一步瞭解和合的現象，彼此之間看不到根本和末端，這可以說明菩薩有識或無識。觀察眾生的行為，瞭解其本性，自然就知道無量的根本是從哪裡來的，這可以說明菩薩有識或無識。一切諸法本來沒有形狀，因為愚癡的緣故才產生這種識，分別這種愚癡卻不知道它從哪裡生起又在哪裡滅亡，這可以說明菩薩有識或無識。分別各種智慧，有三種行為的根本，從有光明反而墮入四種顛倒，對於四種顛倒了知是幻化，既看不到顛倒也看不到非顛倒，這可以說明菩薩有識或無識。進一步對於四件事，觀察眾生的本末，具備五種行為的人很快就能思維，立即成就五件事。如果善男子、善女人，在本性上沒有行為，行為也沒有痕跡。什麼是五種呢？一是念（Smrti，記憶），二是轉念（Viparinama-smrti，轉變的記憶），三是本（Mula，根本），四是癡（Moha，愚癡），五是無盡（Ananta，沒有窮盡），這可以說明菩薩摩訶薩有識或無識。進一步說，有識之法不可思議，沒有或者善巧方便不是凡人所能測度的，有四種行為，看到諸佛剎土有生起和滅亡，便能成就看不到生起和滅亡，這可以說明菩薩有識或無識。如來（Tathagata，如實而來者）、至真（Satya，真諦）、等正覺（Samyak-sambuddha，正等覺者），觀察過去、未來、現在，也看不到過去、未來、現在的根本。如果生於五趣（Gati，眾生輪迴的五種去處），接受五趣眾生的形體后，能夠分別五趣，隨他們所進入的境界，又能分別接受有形之根和無形之根。如果菩薩摩訶薩已經接受了天根（Deva-indriya，天人的根），就不接受龍根（Naga-indriya，龍的根），即使想要接受龍根，也能降下諸法之雨。』

【English Translation】 English version: Then, he naturally attained awakening, Birth and death are immeasurable, how can the consciousness be exhausted? Now I receive your divine power, and briefly explain, I only wish to be near the treasures of all Buddhas in your venerable presence.

At that time, the Bodhisattva Lishèng, after reciting this verse, said to the Buddha: 'World Honored One! If someone distinguishes that the ten powers of the Tathagata (Tathagata, 'Thus Gone One') are indestructible, how can the ten powers of the Tathagata be understood as indestructible? First, the Tathagata's aspiration to seek Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) is indestructible, which can explain that a Bodhisattva has consciousness or no consciousness. Further understanding the phenomenon of combination, one cannot see the root and the end between each other, which can explain that a Bodhisattva has consciousness or no consciousness. Observing the actions of sentient beings, understanding their nature, one naturally knows where the immeasurable root comes from, which can explain that a Bodhisattva has consciousness or no consciousness. All dharmas (Dharma, teachings or laws) originally have no form, and this consciousness arises because of ignorance (Moha, delusion); distinguishing this ignorance but not knowing where it arises and where it ceases, which can explain that a Bodhisattva has consciousness or no consciousness. Distinguishing various wisdoms, there are three roots of action; from having light, one falls into the four inversions (Viparyasa, distorted perceptions); understanding the four inversions as illusions, one sees neither inversion nor non-inversion, which can explain that a Bodhisattva has consciousness or no consciousness. Furthermore, regarding four things, observing the root and end of sentient beings, those who possess five actions can quickly contemplate and immediately accomplish five things. If a good man or good woman has no action in their nature, and their actions leave no trace. What are the five? First, mindfulness (Smrti, memory), second, transformed mindfulness (Viparinama-smrti, transformed memory), third, root (Mula, root), fourth, ignorance (Moha, delusion), and fifth, endlessness (Ananta, without end), which can explain that a Bodhisattva-Mahasattva has consciousness or no consciousness. Furthermore, the dharma of consciousness is inconceivable, and the skillful means are not measurable by ordinary people; there are four actions, seeing the Buddha-fields (Buddha-kshetra, Buddha's pure land) with arising and ceasing, one can accomplish seeing no arising and ceasing, which can explain that a Bodhisattva has consciousness or no consciousness. The Tathagata (Tathagata, 'Thus Gone One'), the Truth (Satya, truth), the Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one), observing the past, future, and present, also sees no root of the past, future, and present. If one is born in the five realms (Gati, realms of existence), and receives the forms of sentient beings in the five realms, one can distinguish the five realms, following the states they enter, and can also distinguish receiving forms with form-organs and without form-organs. If a Bodhisattva-Mahasattva has already received the deva-indriya (Deva-indriya, the root of the gods), he will not receive the naga-indriya (Naga-indriya, the root of the dragons); even if he wants to receive the naga-indriya, he can send down the rain of all dharmas.'

若善男子、女人得閱叉根，離彼閱叉根受阿須倫根，復能具足有識無識。舍彼阿須倫根受彼干沓和根，舍彼根已便能具足有識無識。旃陀羅、魔休勒、人與非人亦復如是，是謂菩薩摩訶薩通盡法藏不可思議。」

菩薩瓔珞經無量品第十七

「複次，善男子、善女人，菩薩摩訶薩復能盡知諸佛設教有定有量無量。云何？族姓子！菩薩摩訶薩諸佛世尊入此三昧，盡知諸佛所設教有量無量，盡能知一切諸佛說口行說身行說意行。或復示現游十方世界，度東方無量世界度所度界，不失東方諸佛設教；度南方無量世界度所度界，不失南方諸佛設教；度西方無量世界度所度界，不失西方諸佛設教；度北方無量世界度所度界，不失北方諸佛設教；度東北方無量世界度所度界，不失東北方諸佛設教；度東南方無量世界度所度界，不失東南方諸佛設教；度西南方無量世界度所度界，不失西南方諸佛設教；度西北方無量世界度所度界，不失西北方諸佛設教。復游上方無量世界度所度界，不失上方諸佛設教。復至下方無量世界度所度界，不失下方諸佛設教。」

爾時，世尊出廣長舌放大光明，普照無數十方世界，盡令眾會聞如來、至真、等正覺，說甚深設教，度所度界：「此有十八慧明。於是，族姓子、族姓女！便能具足

【現代漢語翻譯】 現代漢語譯本： 『如果善男子、善女人能夠脫離夜叉根（Yaksha-root，指夜叉的根性），捨棄夜叉根而接受阿修羅根（Asura-root，指阿修羅的根性），又能完全具備有識和無識。捨棄阿修羅根而接受乾闥婆根（Gandharva-root，指乾闥婆的根性），捨棄這個根性后便能完全具備有識和無識。旃陀羅（Chandala，指賤民）、魔休勒（魔休勒，具體含義不詳）、人和非人也是這樣。這就叫做菩薩摩訶薩通達一切法藏，不可思議。』

《菩薩瓔珞經》無量品第十七

『再者，善男子、善女人，菩薩摩訶薩又能完全知曉諸佛所設立的教法，有的是有定數的，有的是有數量的，有的是無量的。怎麼樣呢？善男子！菩薩摩訶薩諸佛世尊進入這種三昧，完全知曉諸佛所設立的教法，有的是有數量的，有的是無量的，完全能夠知曉一切諸佛所說的口業、身業、意業。或者示現遊歷十方世界，度化東方無量世界中應當被度化的眾生，不遺漏東方諸佛所設立的教法；度化南方無量世界中應當被度化的眾生，不遺漏南方諸佛所設立的教法；度化西方無量世界中應當被度化的眾生，不遺漏西方諸佛所設立的教法；度化北方無量世界中應當被度化的眾生，不遺漏北方諸佛所設立的教法；度化東北方無量世界中應當被度化的眾生，不遺漏東北方諸佛所設立的教法；度化東南方無量世界中應當被度化的眾生，不遺漏東南方諸佛所設立的教法；度化西南方無量世界中應當被度化的眾生，不遺漏西南方諸佛所設立的教法；度化西北方無量世界中應當被度化的眾生，不遺漏西北方諸佛所設立的教法。又遊歷上方無量世界，度化應當被度化的眾生，不遺漏上方諸佛所設立的教法。又到達下方無量世界，度化應當被度化的眾生，不遺漏下方諸佛所設立的教法。』

這時，世尊伸出廣長舌，放出大光明，普遍照耀無數十方世界，讓所有集會的人都聽到如來、至真、等正覺所說的甚深教法，度化應當被度化的眾生：『這裡有十八種慧明。因此，善男子、善女人！便能完全具備。』

【English Translation】 English version: 『If good men and good women can obtain the Yaksha-root (Yaksha-root, referring to the nature of Yakshas), leave that Yaksha-root and receive the Asura-root (Asura-root, referring to the nature of Asuras), and again be fully endowed with consciousness and non-consciousness. Abandoning that Asura-root and receiving the Gandharva-root (Gandharva-root, referring to the nature of Gandharvas), having abandoned that root, they can then be fully endowed with consciousness and non-consciousness. Chandala (Chandala, referring to outcastes), 魔休勒 (a specific term, meaning unclear), humans and non-humans are also like this. This is called the Bodhisattva Mahasattva's thorough understanding of all Dharma treasures, inconceivable.』

《Bodhisattva Incomparable Garland Sutra》, Chapter Seventeen on Immeasurable Qualities

『Furthermore, good men and good women, the Bodhisattva Mahasattva can also fully know that the teachings established by all Buddhas are sometimes definite, sometimes measurable, and sometimes immeasurable. How so? Good son! When the Bodhisattva Mahasattva, the World Honored Ones, enter this Samadhi, they fully know that the teachings established by all Buddhas are measurable and immeasurable, and they are fully able to know all the verbal actions, physical actions, and mental actions spoken by all Buddhas. Or they may manifest and travel through the ten directions of the world, liberating the beings to be liberated in the immeasurable worlds of the East, without missing the teachings established by the Buddhas of the East; liberating the beings to be liberated in the immeasurable worlds of the South, without missing the teachings established by the Buddhas of the South; liberating the beings to be liberated in the immeasurable worlds of the West, without missing the teachings established by the Buddhas of the West; liberating the beings to be liberated in the immeasurable worlds of the North, without missing the teachings established by the Buddhas of the North; liberating the beings to be liberated in the immeasurable worlds of the Northeast, without missing the teachings established by the Buddhas of the Northeast; liberating the beings to be liberated in the immeasurable worlds of the Southeast, without missing the teachings established by the Buddhas of the Southeast; liberating the beings to be liberated in the immeasurable worlds of the Southwest, without missing the teachings established by the Buddhas of the Southwest; liberating the beings to be liberated in the immeasurable worlds of the Northwest, without missing the teachings established by the Buddhas of the Northwest. Again, they travel to the immeasurable worlds above, liberating the beings to be liberated, without missing the teachings established by the Buddhas above. Again, they arrive at the immeasurable worlds below, liberating the beings to be liberated, without missing the teachings established by the Buddhas below.』

At that time, the World Honored One extended his broad and long tongue, emitted great light, universally illuminating countless worlds in the ten directions, causing all those assembled to hear the profound teachings spoken by the Tathagata, the Truthful One, the Perfectly Enlightened One, liberating the beings to be liberated: 『Here there are eighteen kinds of wisdom illuminations. Therefore, good men and good women! They can then be fully endowed.』

如來設教，能使界有非界想，能使非界有界想，于彼世界說一觀法，是謂善男子女人於十八慧明成就一法。

「複次，善男子、女人！豫察未來無數世事，及知過去現在佛、非佛、菩薩、非菩薩，是謂菩薩於十八慧明成就二法。

「複次，善男子、女人！過去無量無緣無數盡不見盡起不見起，是謂菩薩於十八慧明成就三法。

「複次，善男子、善女人！內外分別四非常行，于中自觀身行具足者，是謂菩薩於十八慧明成就四法。

「複次，善男子、善女人！佛界無量不可思議，便能分別諸佛二事癡愛悉知性空，是謂善男子、善女人於十八明慧，成就五法。

「複次，善男子、善女人！若能一一觀內外空，我非彼有、彼非我有，一一知空寂而無所有，是謂善男子、善女人於十八法成就六法。

「複次，族姓子！虛空無相不可以與虛空作相，于中自分別身如彼空等者，是謂善男子，善女人於十八法成就七法。

「複次，善男子、善女人！若有形、無形，若有聲、無聲，于中分別悉無所有，是謂善男子、善女人於十八法成就八法。

「複次，善男子、善女人！知七觀所生四諦聖法總持十八空行，是謂善男子、善女人於十八法成就九法。

「複次，善男子、善女人！知

【現代漢語翻譯】 現代漢語譯本：如來設立教法，能使有界限的事物產生沒有界限的想法，能使沒有界限的事物產生有界限的想法，對於那個世界宣說一種觀想方法，這就是善男子、善女人在十八種智慧光明中成就一種法。 『再者，善男子、善女人！預先觀察未來無數世的事情，以及知道過去和現在的佛（Buddha，覺悟者）、非佛、菩薩（Bodhisattva，追求覺悟的修行者）、非菩薩，這就是菩薩在十八種智慧光明中成就兩種法。 『再者，善男子、善女人！過去無量、無緣、無數，窮盡也看不見窮盡，生起也看不見生起，這就是菩薩在十八種智慧光明中成就三種法。 『再者，善男子、善女人！在內外分別四種非常的修行，在其中自己觀察身行具足的人，這就是菩薩在十八種智慧光明中成就四種法。 『再者，善男子、善女人！佛界無量不可思議，便能分別諸佛的兩種事情，癡愛全部知道其性空，這就是善男子、善女人在十八種明慧中，成就五種法。 『再者，善男子、善女人！如果能一一觀察內外皆空，我不是屬於它的，它也不是屬於我的，一一知道空寂而一無所有，這就是善男子、善女人在十八法中成就六種法。 『再者，族姓之子！虛空沒有相，不可以與虛空作相，在其中自己分別身體如同虛空一樣的人，這就是善男子、善女人在十八法中成就七種法。 『再者，善男子、善女人！如果有形、無形，如果有聲、無聲，在其中分別全部一無所有，這就是善男子、善女人在十八法中成就八種法。 『再者，善男子、善女人！知道七種觀想所產生的四諦（Four Noble Truths，佛教基本教義）聖法，總持十八空行，這就是善男子、善女人在十八法中成就九種法。 『再者，善男子、善女人！知道

【English Translation】 English version: The Tathagata (如來，one who has thus gone) establishes teachings, enabling the realm to have the thought of non-realm, and enabling the non-realm to have the thought of realm. He speaks of one method of contemplation in that world. This is what is meant by a virtuous man or woman achieving one dharma (法，teachings/law) in the eighteen wisdom illuminations. 『Furthermore, virtuous men and women! Foreseeing countless future events, and knowing the past and present Buddhas (佛，enlightened ones), non-Buddhas, Bodhisattvas (菩薩，beings on the path to enlightenment), and non-Bodhisattvas, this is what is meant by a Bodhisattva achieving two dharmas in the eighteen wisdom illuminations. 『Furthermore, virtuous men and women! The past is immeasurable, without cause, and countless. Exhaustion is not seen in exhaustion, and arising is not seen in arising. This is what is meant by a Bodhisattva achieving three dharmas in the eighteen wisdom illuminations. 『Furthermore, virtuous men and women! Discriminating internally and externally the four impermanent practices, and within them, observing oneself practicing with completeness, this is what is meant by a Bodhisattva achieving four dharmas in the eighteen wisdom illuminations. 『Furthermore, virtuous men and women! The Buddha-realm is immeasurable and inconceivable, and one is able to distinguish the two matters of all Buddhas, and fully know the emptiness of the nature of attachment and love. This is what is meant by a virtuous man or woman achieving five dharmas in the eighteen wisdom illuminations. 『Furthermore, virtuous men and women! If one can observe the emptiness of both inner and outer, that 『I』 am not of 『it』, and 『it』 is not of 『me』, and know that all is empty, still, and without anything, this is what is meant by a virtuous man or woman achieving six dharmas in the eighteen dharmas. 『Furthermore, son of a noble family! Emptiness has no form, and one cannot make form with emptiness. Within it, one distinguishes one's body as being like that emptiness. This is what is meant by a virtuous man or woman achieving seven dharmas in the eighteen dharmas. 『Furthermore, virtuous men and women! Whether there is form or no form, whether there is sound or no sound, within them, one distinguishes that all is without anything. This is what is meant by a virtuous man or woman achieving eight dharmas in the eighteen dharmas. 『Furthermore, virtuous men and women! Knowing the Four Noble Truths (四諦，the fundamental teachings of Buddhism) and the holy dharma produced by the seven contemplations, and upholding the eighteen emptiness practices, this is what is meant by a virtuous man or woman achieving nine dharmas in the eighteen dharmas. 『Furthermore, virtuous men and women! Knowing

無形法性亦在有生亦在無生，于中分別悉無所有，是謂菩薩於十八明慧成就十法。

「複次，善男子、善女人！觀無量世界知有起有滅，猶如幻師觀鏡中像，是謂菩薩於十八明慧成就十一法。

「複次，善男子、善女人！復當知七苦根本。云何為七？一者、知此心不從彼出，彼心亦不在此；二者、彼苦心無我無人，此苦心無我無人；三者、諸佛世界不可思議，如來、至真、等正覺盡能度彼量；四者、若善男子、善女人，內自思惟苦空非我，不見有身如鏡照像；五者、若我受形斷十身法，亦不見十身本從我有；六者、以無畏法不嬈彼受，諸有受教者意不移易；七者、觀行、無行、本行、我行、未來行、非有非不有、非無非不無，此號七苦行；是謂菩薩於十八明慧成就十二法。

「複次，善男子、善女人！觀無量空，于無量空想，不自生念亦不見彼念。何以故？以無量世界空無相故。是謂菩薩於十八明慧成就十三法。

「複次，善男子、善女人！復當觀無量四苦。云何為四苦？于閻浮利內觀無量眾生諸苦原本：一者、生苦，知生本末恒念胎厄；二者、老苦，形異色變壯意不存；三者、病苦，一大增則一病增，四大增則四病增，一大滅則一病滅，四大滅則四病滅。云何？族姓子！病為起滅、為不起

【現代漢語翻譯】 現代漢語譯本 無形的法性存在於有生之中，也存在於無生之中，於此之中分別思量，實則一無所有，這便是菩薩在十八種明慧中成就的第十種法。 『再者，善男子、善女人！觀想無量世界，了知有生起有滅亡，猶如幻術師觀看鏡中的影像，這便是菩薩在十八種明慧中成就的第十一種法。 『再者，善男子、善女人！還應當瞭解七苦的根本。什麼是七苦呢？一是，了知此心不從彼處生出，彼心也不在此處；二是，彼苦心無我無人，此苦心也無我無人；三是，諸佛世界不可思議，如來（Tathagata，如實而來者）、至真（Satya，真諦）、等正覺（Samyaksambuddha，正等覺悟者）盡皆能夠度量彼方世界；四是，如果善男子、善女人，內心自我思惟苦、空、非我，不見有身體的存在，如同鏡子照見影像；五是，如果我受形體，斷除十身之法，也不見十身原本是從我而有；六是，以無畏之法不擾亂彼方所受，凡是接受教誨者，其心意不會改變；七是，觀想行、無行、本行、我行、未來行、非有非不有、非無非不無，這稱為七苦行。這便是菩薩在十八種明慧中成就的第十二種法。 『再者，善男子、善女人！觀想無量虛空，于無量虛空中作想，不自己生起念頭，也不見彼方念頭。為什麼呢？因為無量世界空無自相的緣故。這便是菩薩在十八種明慧中成就的第十三種法。 『再者，善男子、善女人！還應當觀想無量的四苦。什麼是四苦呢？在閻浮提（Jambudvipa，我們所居住的這個世界）內，觀想無量眾生諸苦的原本：一是，生苦，了知生之本末，恒常憶念胎中厄難；二是，老苦，形體改變，容顏衰老，壯年時的心意不再存在；三是，病苦，一大（地、水、火、風四大元素之一）增多，則一種病增多，四大增多，則四種病增多，一大滅，則一種病滅，四大滅，則四種病滅。怎麼樣？族姓子！病是生起滅亡的，還是不生不滅的？』

【English Translation】 English version The formless Dharma-nature exists in the existent and also in the non-existent. Discriminating within it, there is actually nothing at all. This is what is called the tenth Dharma accomplished by a Bodhisattva in the eighteen kinds of wisdom. 'Furthermore, good men and good women! Contemplate the immeasurable world, knowing that there is arising and ceasing, like a magician viewing images in a mirror. This is what is called the eleventh Dharma accomplished by a Bodhisattva in the eighteen kinds of wisdom. 'Furthermore, good men and good women! You should also understand the root of the seven sufferings. What are the seven? First, knowing that this mind does not come from there, nor is that mind here; second, that suffering mind is without self and without person, and this suffering mind is also without self and without person; third, the Buddha worlds are inconceivable, and the Tathagatas (Tathagata, 'one who has thus come'), the Satyas (Satya, 'truth'), the Samyaksambuddhas (Samyaksambuddha, 'perfectly enlightened ones') are all able to measure those worlds; fourth, if good men and good women inwardly contemplate suffering, emptiness, and non-self, not seeing the existence of the body, like a mirror reflecting an image; fifth, if I receive form and cut off the ten body Dharmas, I also do not see that the ten bodies originally come from me; sixth, with the Dharma of fearlessness, not disturbing those who receive, and those who receive the teachings, their minds will not change; seventh, contemplating action, non-action, original action, my action, future action, neither existent nor non-existent, neither non-existent nor not non-existent, this is called the practice of the seven sufferings. This is what is called the twelfth Dharma accomplished by a Bodhisattva in the eighteen kinds of wisdom. 'Furthermore, good men and good women! Contemplate immeasurable space, and in the thought of immeasurable space, do not generate thoughts of your own, nor see the thoughts of others. Why? Because the immeasurable world is empty and without characteristics. This is what is called the thirteenth Dharma accomplished by a Bodhisattva in the eighteen kinds of wisdom. 'Furthermore, good men and good women! You should also contemplate the immeasurable four sufferings. What are the four sufferings? Within Jambudvipa (Jambudvipa, 'the world we live in'), contemplate the original source of the sufferings of immeasurable beings: first, the suffering of birth, knowing the beginning and end of birth, constantly remembering the difficulties in the womb; second, the suffering of old age, the form changes, the complexion fades, and the intentions of youth no longer exist; third, the suffering of sickness, if one element (one of the four great elements of earth, water, fire, and wind) increases, then one sickness increases, if the four great elements increase, then four sicknesses increase, if one element ceases, then one sickness ceases, if the four elements cease, then four sicknesses cease. What do you think? Son of a good family! Is sickness arising and ceasing, or is it neither arising nor ceasing?'

滅？」

爾時，菩薩名本滅，前白佛言：「世尊！四大本滅，非起滅也。」

佛言：「族姓子！云何四大本滅非起滅？」

答曰：「本無四大，今生非本有，是故本滅非起滅。」

佛言：「族姓子！云何為本滅？云何為起滅？」

答曰：「本無有形、本無有生，不見苦、不見非苦，是謂本滅；所言起滅者，我心現在，能令此心潛伏不起，是謂起滅。」

佛言：「云何？族姓子！過去心現在心，過去心非現在心，現在心非過去心，云何本滅起滅？」

答曰：「本者無滅，起者無滅。」

佛言：「族姓子！本滅起滅何由而生？」

答曰：「無生故生。」

爾時，世尊！嘆本滅菩薩曰：「善哉，善哉！族姓子！乃能于如來前快作是言：『所謂死苦，臨欲死時，捨身受身中間停住，未知所趣當來過去現在，當於爾時，神便恐怖，是謂死苦。』是謂菩薩於十八明慧成就十四法。

「複次，族姓子！若男子、女人，分別無我苦空非身，具此四行便能受如來莂。云何為四？於是，族姓子！若善男子、善女人，計我無我非有色非無色，解了無所有者，是謂無我。若復善男子、善女人，思惟法界苦無根本，說非有苦亦不有生滅，是謂分別苦無苦。如眾生無量想遍滿

【現代漢語翻譯】 『滅？』

爾時，菩薩名本滅（菩薩名），前白佛言：『世尊！四大（地、水、火、風）本滅，非起滅也。』

佛言：『族姓子！云何四大本滅非起滅？』

答曰：『本無四大，今生非本有，是故本滅非起滅。』

佛言：『族姓子！云何為本滅？云何為起滅？』

答曰：『本無有形、本無有生，不見苦、不見非苦，是謂本滅；所言起滅者，我心現在，能令此心潛伏不起，是謂起滅。』

佛言：『云何？族姓子！過去心現在心，過去心非現在心，現在心非過去心，云何本滅起滅？』

答曰：『本者無滅，起者無滅。』

佛言：『族姓子！本滅起滅何由而生？』

答曰：『無生故生。』

爾時，世尊！嘆本滅菩薩曰：『善哉，善哉！族姓子！乃能于如來前快作是言：『所謂死苦，臨欲死時，捨身受身中間停住，未知所趣當來過去現在，當於爾時，神便恐怖，是謂死苦。』是謂菩薩於十八明慧成就十四法。

『複次，族姓子！若男子、女人，分別無我苦空非身，具此四行便能受如來莂（如來的授記）。云何為四？於是，族姓子！若善男子、善女人，計我無我非有色非無色，解了無所有者，是謂無我。若復善男子、善女人，思惟法界苦無根本，說非有苦亦不有生滅，是謂分別苦無苦。如眾生無量想遍滿

【English Translation】 'Cessation?'

At that time, a Bodhisattva named Ben Mie (Bodhisattva's name), stepped forward and said to the Buddha, 'World Honored One! The fundamental cessation of the Four Great Elements (earth, water, fire, wind) is not arising and ceasing.'

The Buddha said, 'Son of a good family! How is it that the fundamental cessation of the Four Great Elements is not arising and ceasing?'

He replied, 'Originally, there were no Four Great Elements. Their present arising is not fundamentally existent. Therefore, fundamental cessation is not arising and ceasing.'

The Buddha said, 'Son of a good family! What is fundamental cessation? What is arising and ceasing?'

He replied, 'Fundamentally, there is no form, fundamentally, there is no birth, no seeing of suffering, no seeing of non-suffering. This is called fundamental cessation. As for what is called arising and ceasing, my mind is present now, and I can cause this mind to lie dormant and not arise. This is called arising and ceasing.'

The Buddha said, 'How is it? Son of a good family! The past mind, the present mind, the past mind is not the present mind, the present mind is not the past mind. How is there fundamental cessation and arising and ceasing?'

He replied, 'In the fundamental, there is no cessation; in the arising, there is no cessation.'

The Buddha said, 'Son of a good family! How do fundamental cessation and arising and ceasing come into being?'

He replied, 'They arise because of no-arising.'

At that time, the World Honored One praised the Bodhisattva Ben Mie, saying, 'Excellent, excellent! Son of a good family! You are able to speak so boldly before the Tathagata, saying: 'The so-called suffering of death is that at the time of approaching death, in the interval between abandoning one body and receiving another, not knowing where one is going, whether to the future, past, or present, at that time, the spirit becomes terrified. This is called the suffering of death.' This is what is meant by a Bodhisattva accomplishing fourteen dharmas through the eighteen kinds of wisdom.

'Furthermore, son of a good family! If men or women discern no-self, suffering, emptiness, and non-body, possessing these four practices, they will be able to receive the Tathagata's prediction (Tathagata's prophecy). What are the four? Here, son of a good family! If good men or good women consider neither self nor no-self, neither form nor no-form, understanding that there is nothing at all, this is called no-self. If again, good men or good women contemplate that the suffering of the Dharma realm has no root, saying that there is neither suffering nor arising and ceasing, this is called discerning suffering as no-suffering. Like the immeasurable thoughts of beings filling'

虛空界，遍知此想本識所生皆盡于空，是乃為空。云何為非身？所謂非身我得我分別，我無我、見無見、聞無聞，非有見非有聞，是謂非身，是謂菩薩於十八明慧成就十五法。

「複次，族姓子！如我如諸佛法如，與諸佛法如不異，不有佛法不有如亦復不異，是謂菩薩於十八明慧成就十六法。

「複次，族姓子！若善男子、善女人，如來、至真、等正覺，于本行愿知等分眾生三毒多少，不見三毒三清凈法，是謂菩薩於十八明慧成就十七法。

「複次，族姓子！若善男子、善女人，自念過去無數恒沙劫，復知現在無數恒沙劫，復知當來無數恒沙劫，于中一一分別而無所有，是謂菩薩於十八明慧成就十八法。

「若善男子、善女人，分別十八明慧在大眾中無所畏懼，猶勇健國王有所典領，諸有親附者皆承王教無有闕失。菩薩摩訶薩亦復如是，得聖慧法教以法印所封，則能備悉無量慧門。云何為無量慧門？諸佛不可思議，諸佛剎土不可思議，諸法不可思議，諸法法性不可思議，比丘僧不可思議，僧法不可思議，僧剎不可思議。如此法行，復有四事。云何為四？一者本從無數經歷劫限，恒為一意而不錯謬。若有善男子、善女人，守一行本知有盡無盡，知諸佛有盡無盡，乃能具足平等道行。」

【現代漢語翻譯】 現代漢語譯本 『虛空界』（Xukongjie，the realm of emptiness），普遍認知到這種想法，根本的意識所產生的一切都歸於空，這就是所謂的『空』。什麼叫做『非身』？所謂的『非身』就是沒有『我』的執著，沒有對『我』的分別，沒有『我』和『無我』的對立，沒有『見』和『不見』的對立，沒有『聞』和『不聞』的對立，既不是『有見』也不是『有聞』，這就是所謂的『非身』，這就是菩薩在十八種明慧上成就的第十五法。 『再者，善男子！』（Zuxingzi，virtuous man）如同我（如來，Tathagata），如同諸佛的法（Dharma），如同諸佛的法沒有差異，沒有佛法，沒有如如不動的真理，也沒有差異，這就是菩薩在十八種明慧上成就的第十六法。 『再者，善男子！』（Zuxingzi，virtuous man）如果善男子、善女人，如來、至真、等正覺（Rulai, Zhizhen, Dengzhengjue，Tathagata, the truly real, the perfectly enlightened one），對於根本的修行願力，知道眾生貪嗔癡三毒（San Du，three poisons: greed, hatred, and delusion）的多少，不執著於三毒，也不執著於三清凈法，這就是菩薩在十八種明慧上成就的第十七法。 『再者，善男子！』（Zuxingzi，virtuous man）如果善男子、善女人，自己憶念過去無數恒河沙劫（Henghesha Jie，kalpas as numerous as the sands of the Ganges River），又知道現在無數恒河沙劫，又知道未來無數恒河沙劫，在其中一一分別，但實際上什麼都沒有，這就是菩薩在十八種明慧上成就的第十八法。 如果善男子、善女人，能夠在大眾之中分別這十八種明慧，而無所畏懼，就像勇健的國王管理著他的領土，所有親近他的人都遵循他的教導，沒有缺失。菩薩摩訶薩（Pusa Mohesa，Bodhisattva-Mahasattva）也是這樣，得到聖慧之法，用佛法的印記來封印，就能完全瞭解無量的智慧之門。什麼叫做無量的智慧之門？諸佛的境界不可思議，諸佛的剎土（Chatu，Buddha-field）不可思議，諸法不可思議，諸法的法性不可思議，比丘僧（Biqiu Seng，Bhikkhu Sangha）不可思議，僧團的法不可思議，僧團的剎土不可思議。像這樣的修行，還有四件事。什麼叫做四件事？第一件事是從無數劫以來，始終保持一個意念而不出錯謬。如果有善男子、善女人，守護這一行根本，知道有盡和無盡，知道諸佛的有盡和無盡，才能具足平等的道行。

【English Translation】 English version 『Xukongjie』 (the realm of emptiness), universally knowing that all that arises from this thought, from the fundamental consciousness, is exhausted in emptiness; this is what is meant by 『emptiness.』 What is meant by 『non-self』? What is called 『non-self』 is the absence of attachment to 『self,』 the absence of discrimination of 『self,』 the absence of opposition between 『self』 and 『non-self,』 the absence of opposition between 『seeing』 and 『not seeing,』 the absence of opposition between 『hearing』 and 『not hearing,』 neither 『having seeing』 nor 『having hearing』; this is what is meant by 『non-self,』 this is what is meant by the Bodhisattva achieving the fifteenth Dharma in the eighteen kinds of clear wisdom. 『Furthermore, virtuous man!』 (Zuxingzi) Just as I (Rulai, Tathagata), just as the Dharma of all Buddhas, just as the Dharma of all Buddhas is not different, there is no Buddha-dharma, there is no suchness that is not different; this is what is meant by the Bodhisattva achieving the sixteenth Dharma in the eighteen kinds of clear wisdom. 『Furthermore, virtuous man!』 (Zuxingzi) If a virtuous man or virtuous woman, the Tathagata, the truly real, the perfectly enlightened one (Rulai, Zhizhen, Dengzhengjue), knows the amount of the three poisons (San Du: greed, hatred, and delusion) in beings according to their fundamental practice and vows, without being attached to the three poisons, nor being attached to the three pure Dharmas; this is what is meant by the Bodhisattva achieving the seventeenth Dharma in the eighteen kinds of clear wisdom. 『Furthermore, virtuous man!』 (Zuxingzi) If a virtuous man or virtuous woman, recalls countless kalpas as numerous as the sands of the Ganges River (Henghesha Jie) in the past, and also knows countless kalpas as numerous as the sands of the Ganges River in the present, and also knows countless kalpas as numerous as the sands of the Ganges River in the future, distinguishing each one within them, but in reality, there is nothing; this is what is meant by the Bodhisattva achieving the eighteenth Dharma in the eighteen kinds of clear wisdom. If a virtuous man or virtuous woman can distinguish these eighteen kinds of clear wisdom in the assembly without fear, just like a brave and strong king governs his territory, and all those who are close to him follow his teachings without any omissions. The Bodhisattva-Mahasattva (Pusa Mohesa) is also like this, obtaining the Dharma of holy wisdom, sealed with the seal of the Dharma, then he can fully understand the immeasurable gates of wisdom. What are the immeasurable gates of wisdom? The realms of the Buddhas are inconceivable, the Buddha-fields (Chatu) are inconceivable, the Dharmas are inconceivable, the Dharma-nature of the Dharmas is inconceivable, the Bhikkhu Sangha (Biqiu Seng) is inconceivable, the Dharma of the Sangha is inconceivable, the Buddha-fields of the Sangha are inconceivable. Such practice has four aspects. What are the four? The first is to maintain one intention without error from countless kalpas. If a virtuous man or virtuous woman guards this fundamental practice, knowing the finite and the infinite, knowing the finite and the infinite of the Buddhas, then they can fully possess the equal path of practice.

爾時，有菩薩名月光照，即從座起白佛言：「世尊！我今堪任說有盡無盡諸法門行。云何菩薩摩訶薩於四法本具足五行，便能盡知如來根本？云何為四？一者在世盡知去就，分別道法世法，是謂成就一法。

「復以無形色相定意感諸國土，于彼國土教化眾生示現無為之教，是謂善男子、善女人成就二法。

「複次，善男子、女人，於己身法不自見身，能度于無量眾生，終不捨眾生法界，是謂成就三法。

「複次，善男子、女人，分別如來三法行本。云何為三法行本？一者、經行，可去知去、可來知來、可坐知坐，系意明想心不憒亂；二者、坐禪，若欲詣座結加趺坐，便去眾想一意一心不轉其身，終竟禪定初不錯亂；若復興作施諸善事，所造必成無他余想，是謂於三法中成就四法。

「複次，善男子、女人，於過去當來現在，盡知當生未生已生，便能于中作師子吼不失本行之法，是謂成就五法。

「複次，善男子、女人，菩薩摩訶薩當復覺知如來三行，如來禪定非世俗禪，亦非羅漢辟支佛禪，亦非一地二地乃至十地禪。何以故？余禪有限，如來禪者亦無有限。」

爾時，世尊告月光照菩薩曰：「云何？族姓子！為世俗禪、為學禪、為無學禪，從一地乃至十地禪？」

月光照

【現代漢語翻譯】 現代漢語譯本： 這時，有位菩薩名叫月光照（Yue Guang Zhao），從座位上站起來對佛說：『世尊！我現在能夠宣說有盡和無盡的各種法門修行。菩薩摩訶薩如何具足四種根本，具備五種修行，就能完全瞭解如來的根本呢？什麼是四種根本？第一，處世時完全瞭解自己的去向，分辨道法和世法，這叫做成就第一法。 『其次，以無形無色的禪定意念感知各個國土，在那些國土教化眾生，展示無為的教義，這叫做善男子、善女人成就第二法。 『再次，善男子、善女人，對於自身的法不執著于自身，能夠度化無量眾生，始終不捨棄眾生法界，這叫做成就第三法。 『再次，善男子、善女人，分辨如來的三種法行根本。什麼是三種法行根本？第一，經行，可以走動時知道自己在走動，可以來時知道自己在來，可以坐時知道自己在坐，集中意念，清晰地觀想，心不散亂；第二，坐禪，如果想要到座位上結跏趺坐，就去除各種雜念，一心一意，身體不搖動，始終保持禪定的狀態，一開始就不錯亂；如果再發起行動，施行各種善事，所做的事情必定成功，沒有其他的想法，這叫做在三種法中成就第四法。 『再次，善男子、善女人，對於過去、未來、現在，完全瞭解應當出生、尚未出生、已經出生，就能在其中發出獅子吼，不失去根本修行的法，這叫做成就第五法。 『再次，善男子、善女人，菩薩摩訶薩應當覺知如來的三種修行，如來的禪定不是世俗的禪定，也不是阿羅漢（A luo han）或辟支佛（Pi zhi fo）的禪定，也不是一地、二地乃至十地的禪定。為什麼呢？因為其他的禪定有限制，而如來的禪定是沒有限制的。』 這時，世尊告訴月光照菩薩說：『怎麼樣？善男子！是世俗的禪定，還是有學的禪定，還是無學的禪定，從一地乃至十地的禪定？』 月光照（Yue Guang Zhao）

【English Translation】 English version: At that time, there was a Bodhisattva named Yue Guang Zhao (Moonlight Illumination), who rose from his seat and said to the Buddha: 'World Honored One! I am now capable of expounding the Dharma practices of finite and infinite. How does a Bodhisattva-Mahasattva, by possessing four fundamental qualities and practicing five conducts, fully understand the root of the Tathagata? What are the four? First, in the world, to fully understand one's comings and goings, distinguishing between the Dharma and worldly affairs, this is called accomplishing the first Dharma. 'Second, with formless and colorless Samadhi, to perceive various lands, and in those lands to teach and transform sentient beings, demonstrating the teaching of non-action, this is called a virtuous man or virtuous woman accomplishing the second Dharma. 'Third, virtuous men and women, not seeing self in their own Dharma, being able to liberate immeasurable sentient beings, and never abandoning the realm of sentient beings, this is called accomplishing the third Dharma. 'Fourth, virtuous men and women, distinguishing the three fundamental practices of the Tathagata. What are the three fundamental practices? First, walking meditation, knowing when one is walking, knowing when one is coming, knowing when one is sitting, focusing the mind with clear contemplation, the mind not being disturbed; second, sitting meditation, if one wishes to go to the seat and sit in the lotus position, then eliminate all thoughts, with one mind and one heart, not moving the body, maintaining the state of Samadhi from beginning to end without confusion; if one then arises to perform various good deeds, what is done will surely be accomplished without other thoughts, this is called accomplishing the fourth Dharma in the three practices. 'Fifth, virtuous men and women, fully understanding the past, future, and present, knowing what should be born, what has not yet been born, and what has already been born, then one can roar like a lion within them, without losing the Dharma of fundamental practice, this is called accomplishing the fifth Dharma. 'Furthermore, virtuous men and women, Bodhisattva-Mahasattvas should be aware of the three practices of the Tathagata. The Tathagata's Samadhi is not worldly Samadhi, nor is it the Samadhi of Arhats (A luo han) or Pratyekabuddhas (Pi zhi fo), nor is it the Samadhi of the first to tenth Bhumis. Why? Because other Samadhis are limited, while the Tathagata's Samadhi is unlimited.' At that time, the World Honored One said to the Bodhisattva Yue Guang Zhao (Moonlight Illumination): 'How is it? Son of good family! Is it worldly Samadhi, Samadhi of learning, or Samadhi of no-learning, from the first to the tenth Bhumis?' Yue Guang Zhao (Moonlight Illumination)

菩薩白佛言：「世尊！如我從如來所聞其中諸事，諸有欲界眾生若男子、女人，從初發意乃至成佛，初在道地未處菩薩位中，便得三禪：有過去禪、有未來禪、有現在禪。是善男子、善女人雖得此三禪，正可自知身中過去身、身中未來身、身中現在身，未能知他身中過去身、未能知他身中未來身、未能知他身中現在身。如此善男子、女人，云何知身中過去身？於是，世尊！若坐禪時，便自觀身起不凈想，便自思惟：『咄！我此身為磨滅法。』一意一念唯知不凈，未能知其所趣。爾時，善男子、善女人，復自思惟：『我今舍此身已當更求觀，如我今身解知無我，然知外物亦復如是，一一分別悉無所有。』是謂于現在身便能思惟過去未來。

「複次，善男子、善女人，自觀己身外物已，舍此心當更求觀：『我今此身悉皆分別非有非無。彼眾生者如我身不？』便分別外人內過去身，咄嗟此身磨滅不久，便起不凈想。已生不凈想，知外人內過去身如己無異。

「若善男子、善女人，舍此外人內過去身已，復當生觀：『云何此人內過去心，為從何生？為從何滅？』復自思惟：『且舍外人內過去心。』便復思惟外人內未來心。『咄哉！此身為從何來？為從何滅？』是謂善男子、女人在菩薩位者，便能具足三禪之行。」

【現代漢語翻譯】 現代漢語譯本 菩薩對佛說：『世尊！正如我從如來那裡聽聞的這些事情，所有欲界的眾生，無論是男子還是女人，從最初發菩提心乃至成佛，最初在修道的階段，還未處於菩薩的位次中，便能獲得三種禪定：有過去禪、有未來禪、有現在禪。這些善男子、善女人即使獲得了這三種禪定，也只能知道自身中的過去身、自身中的未來身、自身中的現在身，不能知道他人身中的過去身、不能知道他人身中的未來身、不能知道他人身中的現在身。像這樣的善男子、善女人，如何才能知道自身中的過去身呢？』於是，世尊！如果坐禪的時候，便自己觀察身體，生起不凈的觀想，便自己思惟：『唉！我這個身體是會磨滅的。』一心一念只知道不凈，不能知道它所趨向的地方。這時，善男子、善女人，又自己思惟：『我現在捨棄這個身體后，應當再去尋求觀察，就像我現在這個身體瞭解知道無我一樣，然後知道外在的事物也是如此，一一分別都是沒有實體的。』這就可以在現在的身體上思惟過去和未來。 『再次，善男子、善女人，自己觀察自身外在的事物后，捨棄這個心，應當再去尋求觀察：『我現在這個身體全部都是分別出來的，不是真實存在也不是完全不存在。那些眾生和我的身體一樣嗎？』便分別外人的內在過去身，唉呀，這個身體磨滅不久，便生起不凈的觀想。已經生起不凈的觀想，就知道外人的內在過去身和自己沒有什麼不同。 『如果善男子、善女人，捨棄這個外人的內在過去身後，又應當生起觀想：『這個人的內在過去心，是從哪裡產生的？又是從哪裡滅去的？』又自己思惟：『暫且捨棄外人的內在過去心。』便又思惟外人的內在未來心。『唉呀！這個身體是從哪裡來的？又是從哪裡滅去的？』這就是說，善男子、善女人在菩薩位次上，便能具足三種禪定的修行。』

【English Translation】 English version The Bodhisattva said to the Buddha: 'World Honored One! As I have heard from the Tathagata (如來，another name for the Buddha) regarding these matters, all sentient beings in the desire realm (欲界，the realm of desire), whether men or women, from the initial arising of the aspiration for enlightenment (菩提心，bodhicitta) up to becoming a Buddha, initially in the stage of practice, not yet in the position of a Bodhisattva (菩薩，a being who seeks enlightenment), can attain three dhyanas (禪定，meditative states): there is past dhyana, there is future dhyana, and there is present dhyana. These good men and good women, even if they attain these three dhyanas, can only know the past body within themselves, the future body within themselves, and the present body within themselves; they cannot know the past body within others, the future body within others, and the present body within others. How can such good men and women know the past body within themselves?' Then, World Honored One! If, when meditating, they observe their own body and generate impure contemplation, they contemplate: 'Alas! This body of mine is subject to decay.' With one mind and one thought, they only know impurity, and cannot know where it is going. At this time, the good men and good women contemplate again: 'Now that I have abandoned this body, I should seek further contemplation, just as this body of mine understands and knows no-self (無我，anatman), and then know that external things are also like this, each and every one being empty of substance.' This is how one can contemplate the past and future in the present body. 'Furthermore, good men and good women, after observing external things outside their own body, abandoning this mind, should seek further contemplation: 'Is this body of mine entirely differentiated, neither truly existent nor completely non-existent? Are those sentient beings like my body?' Then they differentiate the inner past body of others, alas, this body will soon decay, and they generate impure contemplation. Having generated impure contemplation, they know that the inner past body of others is no different from their own. 'If good men and good women, having abandoned this inner past body of others, should then generate contemplation: 'Where does this person's inner past mind arise from? And where does it cease from?' They contemplate again: 'Let us temporarily abandon the inner past mind of others.' Then they contemplate the inner future mind of others. 'Alas! Where does this body come from? And where does it cease from?' This is to say that good men and good women in the position of a Bodhisattva can fully possess the practice of the three dhyanas.'

佛復問月光照菩薩曰：「云何學地修三禪法？」

月光照菩薩白佛言：「若善男子、善女人，已在信地名曰學人，便欲前進向所趣道，即詣六靜處，若樹下、冢間、無事及虛空露靖，便能結加趺坐，端心思惟，自欲具足三禪行法。是時善男子、善女人，內自思惟：『自觀內過去身本從何生？復從何滅？』復自思惟：『咄嗟！此身本無所生、本無所滅。』善男子、善女人，即舍此身已復更求觀：『我今此身為從何生？為從何滅？未來身者亦復然耶？』便自思惟：『內未來身為從何生？為從何滅？』便自生念：『此內未來身亦不有生亦不有滅。』是謂善男子、善女人于學地內身具足三禪。

「云何學地觀內身於他身具足三禪？是時善男子、善女人，舍此身已自觀外身，內過去身本從何生？本從何滅？便自思惟：『咄！他內過去身，為從何生？為從何滅？』復自思惟：『此內過去身亦不生亦不滅。』復舍此已而更求觀：『此內過去身，已不復生、已不復滅。此內未來身為從何生？為從何滅？』便自生念：『此內未來身，亦不生亦不滅。』是謂善男子、善女人於他身內過去未來身，具足三禪。」

佛告月光照菩薩曰：「云何無學地善男子、善女人具足三禪？」

月光照菩薩白佛言：「若善男

【現代漢語翻譯】 現代漢語譯本 佛陀再次問月光照菩薩（Yue Guang Zhao Pusa，Bodhisattva of Moonlight Illumination）說：『在學地（Xue Di，stage of learning）如何修習三禪法（San Chan Fa，three levels of Dhyana）？』 月光照菩薩對佛說：『如果善男子（Shan Nan Zi，virtuous man）、善女人（Shan Nu Ren，virtuous woman）已經處於信地（Xin Di，stage of faith），被稱為學人（Xue Ren，learner），想要前進到所趨向的道路，就前往六靜處（Liu Jing Chu，six quiet places），比如樹下、墳墓間、無事的地方以及空曠寂靜之處，便能結跏趺坐（Jia Fu Zuo，lotus position），端正心思，思維想要具足三禪的修行方法。這時，善男子、善女人內心自思：『觀察自己內在的過去身（Guo Qu Shen，past body）本來從哪裡產生？又從哪裡滅亡？』又自思：『唉！這個身體本來沒有產生，本來也沒有滅亡。』善男子、善女人，就捨棄這個身體，又進一步尋求觀察：『我現在這個身體是從哪裡產生？又從哪裡滅亡？未來的身體也是這樣嗎？』便自思：『內在的未來身是從哪裡產生？又從哪裡滅亡？』便自己產生念頭：『這個內在的未來身也沒有產生，也沒有滅亡。』這就是善男子、善女人在學地內身具足三禪。 『如何在學地觀察內身在他身具足三禪？』這時，善男子、善女人，捨棄這個身體后，自己觀察外身，內在的過去身本來從哪裡產生？本來從哪裡滅亡？便自思：『唉！他人內在的過去身，是從哪裡產生？是從哪裡滅亡？』又自思：『這個內在的過去身也沒有產生，也沒有滅亡。』又捨棄這個后，而更進一步尋求觀察：『這個內在的過去身，已經不再產生、已經不再滅亡。這個內在的未來身是從哪裡產生？是從哪裡滅亡？』便自己產生念頭：『這個內在的未來身，也不產生也不滅亡。』這就是善男子、善女人在他身內在的過去未來身，具足三禪。』 佛告訴月光照菩薩說：『如何無學地（Wu Xue Di，stage of no more learning）的善男子、善女人具足三禪？』 月光照菩薩對佛說：『如果善男子、善女人……』

【English Translation】 English version The Buddha then asked Bodhisattva Yue Guang Zhao (Yue Guang Zhao Pusa, Bodhisattva of Moonlight Illumination): 'How does one in the stage of learning (Xue Di, stage of learning) cultivate the three levels of Dhyana (San Chan Fa, three levels of Dhyana)?' Bodhisattva Yue Guang Zhao replied to the Buddha: 'If a virtuous man (Shan Nan Zi, virtuous man) or virtuous woman (Shan Nu Ren, virtuous woman) is already in the stage of faith (Xin Di, stage of faith), called a learner (Xue Ren, learner), and wishes to advance towards the path they are heading, they should go to the six quiet places (Liu Jing Chu, six quiet places), such as under a tree, among tombs, a place of no affairs, or a spacious and quiet place, and be able to sit in the lotus position (Jia Fu Zuo, lotus position), with upright mind, contemplating to fully possess the practice of the three levels of Dhyana. At this time, the virtuous man or virtuous woman contemplates within themselves: 'Observing my own inner past body (Guo Qu Shen, past body), where did it originally come from? And where did it cease?' Again, they contemplate: 'Alas! This body originally had no birth, and originally had no cessation.' The virtuous man or virtuous woman then abandons this body and further seeks to observe: 'Where does this body of mine now come from? And where does it cease? Is the future body also like this?' They then contemplate: 'Where does the inner future body come from? And where does it cease?' They then generate the thought: 'This inner future body also has no birth and no cessation.' This is what is meant by a virtuous man or virtuous woman fully possessing the three levels of Dhyana in the stage of learning within their own body. 'How does one in the stage of learning observe the inner body in another's body to fully possess the three levels of Dhyana?' At this time, the virtuous man or virtuous woman, having abandoned this body, observes the external body, the inner past body, where did it originally come from? Where did it originally cease? They then contemplate: 'Alas! The inner past body of another, where did it come from? Where did it cease?' Again, they contemplate: 'This inner past body also has no birth and no cessation.' Having abandoned this, they further seek to observe: 'This inner past body, it no longer arises, it no longer ceases. Where does this inner future body come from? Where does it cease?' They then generate the thought: 'This inner future body also does not arise and does not cease.' This is what is meant by a virtuous man or virtuous woman fully possessing the three levels of Dhyana in the past and future bodies within another's body.' The Buddha told Bodhisattva Yue Guang Zhao: 'How does a virtuous man or virtuous woman in the stage of no more learning (Wu Xue Di, stage of no more learning) fully possess the three levels of Dhyana?' Bodhisattva Yue Guang Zhao replied to the Buddha: 'If a virtuous man or virtuous woman...'

子、善女人，欲趣漏地斷無漏法，便自思惟，結加趺坐，內自思惟：『此內過去身為從何生？為從何滅？』復自思惟：『此內過去身亦不生亦不滅。』爾時，無學善男子、善女人，舍此觀已，復更思惟：『我今已觀內過去身，當復觀我我過去身，亦不見滅亦不見生，亦劫無有亦無生死亦無剎土。』是謂善男子、善女人于無學地具足三禪。」

世尊復問月光照菩薩曰：「云何一地菩薩不盡諸行具足三禪？」

答曰：「以無身觀觀身念，以無念本不失念行，不以聲受音響，過初菩薩地，三過信地、三越一切諸法，是謂善男子、善女人具足三禪。」

世尊問月光照菩薩曰：「云何？族姓子！不見汝一地三禪乎？」

答曰：「不見有界，是故不說。」

佛言：「無身耶？有身耶？何以故不說。」

答曰：「有身。」

佛復問曰：「身為法身？為四大身？」

答曰：「是父母身。」

佛言：「汝今以父母身，云何成就三禪？」

月光照菩薩白佛言：「如我初求如來、至真、等正覺，坐樹王下無畏亦無恐懼心，便念三界然熾法。即自思惟：『過去諸佛悉般泥洹，為能度幾所眾生過去須陀洹？過去斯陀含？過去阿那含？過去阿羅漢？過去辟支佛？』復自思惟：『于未

【現代漢語翻譯】 現代漢語譯本 『善男子、善女人，如果想要在有煩惱的境界中，斷除沒有煩惱的修行方法，就應該這樣思維：結跏趺坐，內心這樣思維：『這個內在的過去之身是從哪裡產生的？又將從哪裡滅去？』然後又自己思維：『這個內在的過去之身既不產生也不滅去。』這時，已經證得無學果位的善男子、善女人，捨棄這種觀想后，又進一步思維：『我現在已經觀想了內在的過去之身，應當再觀想我的過去之身，也看不到滅去，也看不到產生，也沒有任何劫數，沒有生死，也沒有剎土。』這就是所謂的善男子、善女人在無學地具足三種禪定。』

世尊又問月光照菩薩說：『怎樣才能使一位菩薩在一地（初地）的境界，不窮盡各種修行，就具足三種禪定呢？』

月光照菩薩回答說：『以無身之觀來觀身念，以無念為根本，不失去念的修行，不以聲音來接受音響，超過初地菩薩的境界，三次超過信地，三次超越一切諸法，這就是所謂的善男子、善女人具足三種禪定。』

世尊問月光照菩薩說：『怎麼樣？族姓之子！你沒有見到你在一地所修的三種禪定嗎？』

月光照菩薩回答說：『因為沒有看到有界限，所以不說。』

佛說：『是無身呢？還是有身呢？為什麼不說？』

月光照菩薩回答說：『是有身。』

佛又問：『這個身是法身？還是四大和合之身？』

月光照菩薩回答說：『是父母所生的身。』

佛說：『你現在以父母所生的身，怎麼能成就三種禪定呢？』

月光照菩薩對佛說：『當我最初尋求如來（Tathagata，意為如實而來者）、至真（Satya，意為真諦）、等正覺（Samyak-sambuddha，意為正等覺悟者）時，坐在菩提樹下，沒有畏懼也沒有恐懼之心，便思念三界燃燒著煩惱之火的景象。我當時這樣思維：『過去的諸佛都已經般涅槃（Parinirvana，意為完全的寂滅），他們過去度脫了多少須陀洹（Srotapanna，意為入流者）？過去度脫了多少斯陀含（Sakrdagamin，意為一來者）？過去度脫了多少阿那含（Anagamin，意為不還者）？過去度脫了多少阿羅漢（Arhat，意為應供者）？過去度脫了多少辟支佛（Pratyekabuddha，意為緣覺佛）？』我又這樣思維：『在沒有』

【English Translation】 English version 'O son, virtuous woman, if you wish to sever the leaking ground and cut off the non-leaking dharma, then contemplate thus: sit in the lotus position, and internally contemplate: 'Where did this inner past body come from? And where will it cease?' Again, contemplate: 'This inner past body neither arises nor ceases.' At that time, the non-learning virtuous man or virtuous woman, having abandoned this contemplation, further contemplates: 'I have now contemplated the inner past body, I should further contemplate my past body, and I see neither cessation nor arising, neither kalpas nor existence, neither birth nor death, nor any buddha-fields.' This is what is called the virtuous man or virtuous woman fully possessing the three dhyanas in the state of non-learning.'

The World Honored One then asked Moonlight Shining Bodhisattva: 'How can a Bodhisattva in the first ground (Bhumis, meaning stages) possess the three dhyanas without exhausting all practices?'

He replied: 'By contemplating the body-mindfulness with non-body contemplation, by taking non-thought as the root, without losing the practice of mindfulness, not receiving sounds through sound, surpassing the state of the first ground Bodhisattva, surpassing the ground of faith three times, transcending all dharmas three times, this is what is called the virtuous man or virtuous woman fully possessing the three dhyanas.'

The World Honored One asked Moonlight Shining Bodhisattva: 'How is it? Son of good family! Have you not seen your three dhyanas in the first ground?'

He replied: 'Because I do not see any boundaries, therefore I do not speak of it.'

The Buddha said: 'Is it without a body? Or with a body? Why do you not speak?'

He replied: 'It is with a body.'

The Buddha then asked: 'Is this body the Dharma body? Or the body of the four great elements?'

He replied: 'It is the body born of parents.'

The Buddha said: 'Now, with the body born of parents, how can you achieve the three dhyanas?'

Moonlight Shining Bodhisattva said to the Buddha: 'When I first sought the Tathagata (Tathagata, meaning 'Thus Gone One'), the Satya (Satya, meaning 'Truth'), the Samyak-sambuddha (Samyak-sambuddha, meaning 'Perfectly Enlightened One'), sitting under the King of Trees (Bodhi tree), without fear or dread, I contemplated the burning dharma of the three realms. I then contemplated: 'All the Buddhas of the past have entered Parinirvana (Parinirvana, meaning 'complete nirvana'), how many Srotapannas (Srotapanna, meaning 'stream-enterer') did they liberate in the past? How many Sakrdagamins (Sakrdagamin, meaning 'once-returner') in the past? How many Anagamins (Anagamin, meaning 'non-returner') in the past? How many Arhats (Arhat, meaning 'worthy one') in the past? How many Pratyekabuddhas (Pratyekabuddha, meaning 'solitary buddha') in the past?' I further contemplated: 'Before'

來亦復如是。』是謂一地菩薩具足一禪行。如我一地菩薩觀見三界，一地行本越次羅漢辟支佛上，是謂一地菩薩成就二禪。若一地善男子、善女人，分別內外守身三空，演說法教無有差錯，是謂一地中成就三禪。」

佛復問月光照菩薩曰：「汝何不說斯陀含、阿那含三禪耶？」

答曰：「若善男子、善女人，已在見地便自思惟：『己身內過去身內未來身亦不有此身，亦無佛想亦無法想亦不見身想。』是謂內過去身具足三禪。云何內未來身具足三行？爾時，斯陀含復自觀內外，舍諸塵勞，於三禪地繫念不忘，雖自獲證不壞自相，猶如法法自相，自分別名身句身味身。復觀外無量眾生不興佛想，成就佛想平等無二悉令清凈，不見往來無有近遠，是謂斯陀含于內未來身具足三禪。複次，善男子、善女人端坐思惟，以得不還道，便自分別：『吾今定在受證之地，不壞諸法自然之相，審自證明。吾已過一、已過二、已過三，不復往來處在生死，心意澹然不可移轉。』是謂善男子、善女人於己身觀過去，未來亦復如是。」

爾時，世尊問月光照菩薩曰：「阿那含獲過去法耶？未獲過去法耶？」

答曰：「阿那含獲過去法、未盡過去法。何謂獲過去法、未盡過去法？然阿那含身在過去、法在未來，是謂獲過

【現代漢語翻譯】 現代漢語譯本 『來也是這樣。』這叫做一地菩薩具足一禪行。如果我一地菩薩觀見三界，一地行本超越次等羅漢（Arhat，阿羅漢：佛教修行 достигшего высшей цели）和辟支佛（Pratyekabuddha，辟支佛：獨自覺悟者）之上，這叫做一地菩薩成就二禪。如果一地善男子、善女人，分別內外守護身的三空，演說法教沒有差錯，這叫做一地中成就三禪。」

佛又問月光照菩薩說：『你為什麼不說斯陀含（Sakrdagamin，斯陀含：一來果）和阿那含（Anagamin，阿那含：不還果）的三禪呢？』

回答說：『如果善男子、善女人，已經在見地，便自己思惟：『自己的內過去身、內未來身也不有這個身，也沒有佛想，也沒有法想，也不見身想。』這叫做內過去身具足三禪。怎麼樣內未來身具足三行？這時，斯陀含又自己觀察內外，捨棄各種塵勞，在三禪地繫念不忘，雖然自己獲得證悟，但不破壞自身之相，猶如法法自相，自己分別名身、句身、味身。又觀察外部無量眾生不生起佛想，成就佛想平等無二，全部令其清凈，不見往來，沒有遠近，這叫做斯陀含于內未來身具足三禪。再次，善男子、善女人端坐思惟，以得到不還道，便自己分別：『我現在一定在受證之地，不破壞諸法自然之相，審慎地自我證明。我已經過了一、已經過了二、已經過了三，不再往來處在生死，心意淡然不可移轉。』這叫做善男子、善女人于自身觀察過去，未來也是這樣。』

這時，世尊問月光照菩薩說：『阿那含獲得過去法了嗎？沒有獲得過去法嗎？』

回答說：『阿那含獲得過去法，沒有窮盡過去法。什麼叫做獲得過去法、沒有窮盡過去法？然而阿那含身在過去、法在未來，這叫做獲得過去』

【English Translation】 English version 'Coming is also like this.' This is called a Bodhisattva of the first ground possessing the practice of the first Dhyana (meditative state). If a Bodhisattva of my first ground observes the Three Realms, the practice of the first ground surpasses the lesser Arhats (Arhat: one who has attained the highest goal in Buddhism) and Pratyekabuddhas (Pratyekabuddha: a solitary Buddha), this is called a Bodhisattva of the first ground accomplishing the second Dhyana. If a virtuous man or virtuous woman of the first ground, distinguishes between the internal and external, guarding the three emptinesses of the body, expounding the Dharma without error, this is called accomplishing the third Dhyana in the first ground.」

The Buddha further asked Moonlight Shining Bodhisattva, 'Why do you not speak of the three Dhyanas of Sakrdagamin (Sakrdagamin: Once-Returner) and Anagamin (Anagamin: Non-Returner)?'

He replied, 'If a virtuous man or virtuous woman is already on the ground of vision, they contemplate: 'This body, neither the past body within myself nor the future body within myself, possesses this body, nor is there a thought of Buddha, nor a thought of Dharma, nor is a thought of body seen.' This is called the past body within oneself possessing the three Dhyanas. How does the future body within oneself possess the three practices? At this time, the Sakrdagamin again observes internally and externally, abandoning all defilements, focusing their mind on the ground of the three Dhyanas without forgetting, although they attain realization, they do not destroy their own characteristics, just like the self-nature of all Dharmas, they themselves distinguish the name-body, sentence-body, and taste-body. Again, observing the external immeasurable beings, they do not give rise to the thought of Buddha, accomplishing the thought of Buddha equally without duality, causing all to be pure, not seeing coming and going, without near or far, this is called the Sakrdagamin possessing the three Dhyanas in the future body within oneself. Furthermore, a virtuous man or virtuous woman sits in meditation, having attained the path of Non-Returning, they themselves distinguish: 'I am now certainly in the place of receiving certification, not destroying the natural characteristics of all Dharmas, carefully proving myself. I have already passed one, already passed two, already passed three, no longer coming and going, dwelling in birth and death, my mind is calm and cannot be moved.' This is called a virtuous man or virtuous woman observing the past in their own body, and the future is also like this.'

At that time, the World Honored One asked Moonlight Shining Bodhisattva, 'Has the Anagamin obtained the past Dharma? Has he not obtained the past Dharma?'

He replied, 'The Anagamin has obtained the past Dharma, but has not exhausted the past Dharma. What is called obtaining the past Dharma, but not exhausting the past Dharma? However, the Anagamin's body is in the past, and the Dharma is in the future, this is called obtaining the past.'

去法、未盡過去法。又復，阿那含身在未來、法已過去，此亦獲過去法、未盡過去法。複次，善男子、善女人，若阿那含身未過去、身未現在，法已過去、法已現在前，是謂阿那含獲過去法、未盡過去法。」

世尊復問月光照菩薩曰：「斯陀含獲過去法、盡過去法乎？」

答曰：「斯陀含雖有過去身，不獲過去法、不盡過去法。」

「云何斯陀含有過去身，不獲過去法不盡過去法？」

答曰：「斯陀含過去身已滅、過去法未盡，未來法自觀已過去、法亦無所有。如阿那含無過去身、有過去法，是故斯陀含不爾。猶如明鏡觀其面像，不如面面相見，是故斯陀含不如。阿那含識如純鍊金，斯陀含識如未鍊金，故有差別。」

佛復問：「云何？族姓子！如汝所言，阿那含獲過去法、盡過去法，獲未來法、盡未來法，已成就所未成就法耶？」

答曰：「不然。雖為鍊金猶未成器，可有金名未有形像。」

佛言：「善哉，善哉！族姓子！善說此義。如阿那含無過去法、盡過去法，無未來法、盡未來法。如今阿羅漢獲過去法、盡過去法耶？獲未來法、盡未來法耶？」

答曰：「獲過去法、未盡過去法，獲未來法、未盡未來法，是故有差別。」

爾時，世尊問月光照菩薩曰

【現代漢語翻譯】 現代漢語譯本： 『去除（已經）過去的法，（但）未完全去除（已經）過去的法。』又，阿那含（Anāgāmin，不還者）的身在未來，法已經過去，這也獲得了過去的法，但未完全去除（已經）過去的法。此外，善男子、善女人，如果阿那含的身未過去，身未現在，法已經過去，法已經現在顯現，這就是說阿那含獲得了過去的法，但未完全去除（已經）過去的法。

世尊又問月光照菩薩說：『斯陀含（Sakadāgāmin，一來者）獲得了過去的法，完全去除（已經）過去的法嗎？』

回答說：『斯陀含雖然有過去的身，但沒有獲得過去的法，也沒有完全去除（已經）過去的法。』

『為什麼斯陀含有過去的身，卻沒有獲得過去的法，也沒有完全去除（已經）過去的法呢？』

回答說：『斯陀含過去的身已經滅盡，過去的法還沒有滅盡，未來的法自己觀察也已經過去，法也無所有。如同阿那含沒有過去的身，卻有過去的法，所以斯陀含不是這樣。就像明鏡觀看面容的影像，不如面對面直接相見，所以斯陀含不如阿那含。阿那含的識就像純粹的鍊金，斯陀含的識就像未煉的金，所以有差別。』

佛又問：『怎麼樣？族姓子！像你所說，阿那含獲得了過去的法，完全去除（已經）過去的法，獲得了未來的法，完全去除（已經）未來的法，已經成就了尚未成就的法嗎？』

回答說：『不是這樣。雖然是鍊金，但還沒有成為器物，可以有金的名字，但還沒有形狀。』

佛說：『好啊，好啊！族姓子！善於解說這個道理。如同阿那含沒有過去的法，完全去除（已經）過去的法，沒有未來的法，完全去除（已經）未來的法。如今阿羅漢（Arhat，阿羅漢）獲得了過去的法，完全去除（已經）過去的法嗎？獲得了未來的法，完全去除（已經）未來的法嗎？』

回答說：『獲得了過去的法，但未完全去除（已經）過去的法，獲得了未來的法，但未完全去除（已經）未來的法，所以有差別。』

這時，世尊問月光照菩薩說

【English Translation】 English version: 'Removing the past dharmas, but not completely removing the past dharmas.' Furthermore, the Anāgāmin (non-returner) has a body in the future, and the dharma has passed; this also obtains the past dharma but does not completely remove the past dharma. Moreover, good man, good woman, if the Anāgāmin's body has not passed and the body is not present, the dharma has passed and the dharma is now manifest, this is to say that the Anāgāmin obtains the past dharma but does not completely remove the past dharma.

The World Honored One then asked Moonlight Shining Bodhisattva: 'Does the Sakadāgāmin (once-returner) obtain the past dharma and completely remove the past dharma?'

He replied: 'Although the Sakadāgāmin has a past body, he does not obtain the past dharma, nor does he completely remove the past dharma.'

'Why does the Sakadāgāmin have a past body, but does not obtain the past dharma, nor completely remove the past dharma?'

He replied: 'The Sakadāgāmin's past body has ceased, but the past dharma has not ceased. The future dharma, upon self-observation, has also passed, and the dharma is also non-existent. Like the Anāgāmin who has no past body but has past dharma, so the Sakadāgāmin is not like that. Just as a clear mirror reflects the image of a face, it is not as good as seeing face to face, so the Sakadāgāmin is not as good. The Anāgāmin's consciousness is like pure refined gold, the Sakadāgāmin's consciousness is like unrefined gold, so there is a difference.'

The Buddha then asked: 'How is it? Son of good family! As you say, the Anāgāmin obtains the past dharma and completely removes the past dharma, obtains the future dharma and completely removes the future dharma, and has already accomplished what has not yet been accomplished?'

He replied: 'It is not so. Although it is refined gold, it has not yet become a vessel; it may have the name of gold, but it does not yet have a shape.'

The Buddha said: 'Excellent, excellent! Son of good family! You have well explained this meaning. Just as the Anāgāmin has no past dharma and completely removes the past dharma, has no future dharma and completely removes the future dharma. Now, does the Arhat (worthy one) obtain the past dharma and completely remove the past dharma? Does he obtain the future dharma and completely remove the future dharma?'

He replied: 'He obtains the past dharma but does not completely remove the past dharma, he obtains the future dharma but does not completely remove the future dharma, so there is a difference.'

At that time, the World Honored One asked Moonlight Shining Bodhisattva

：「云何二地菩薩具足三禪行？」

答曰：「猶如二地菩薩發無上至真等正覺，不見內身不見外身，繫念在前，便自思惟：『我今內身有內過去身耶？無內過去身耶？有內未來身耶？無內未來身耶？』舍此觀已，復更思惟：『我今已無內身、已無外身，云何于內身求內過去身、求內未來身？』是謂二地菩薩於己內外身具足三禪。爾時，二地菩薩復作是念：『我今于內外身悉皆分別，當複次觀他內外身法與我有異不乎？轉自前進觀他內外身有過去身耶？無過去身耶？有未來身耶？無未來身耶？』是善男子、善女人在二地者，於他觀過去身無過去身，於他觀未來身無未來身。是謂二地善男子、善女人於他過去身成就三禪。」

世尊復問月光照菩薩曰：「云何三地善男子、善女人於三地中成就三禪？」

答曰：「若三地善男子、善女人端坐思惟：『于內觀過去身，有過去身耶？無過去身耶？于內觀未來身，有未來身耶？無未來身耶？』復自思惟：『我無初地內過去身、不過去身，亦復無初地內未來身、不未來身，亦復無初地他內過去身、不過去身，亦復無初地他內未來身、不未來身。』復觀二地內觀過去身，有過去身耶？無過去身耶？內觀未來身，有未來身耶？無未來身耶？復自思惟：『我無二地內過去

【現代漢語翻譯】 現代漢語譯本：『什麼是二地菩薩圓滿具足三禪的修行？』 回答說：『如同二地菩薩發起無上至真等正覺（Anuttara-samyak-sambodhi，無上的、真實的、平等的覺悟），不見自己的內身，也不見外身，將心念集中在前方，然後自己思惟：『我現在內身有內在的過去身嗎？沒有內在的過去身嗎？有內在的未來身嗎？沒有內在的未來身嗎？』捨棄這種觀想后，又進一步思惟：『我現在已經沒有內身，也沒有外身，怎麼能在內身中尋求內在的過去身、尋求內在的未來身呢？』這就是二地菩薩對於自己內外身圓滿具足三禪。那時，二地菩薩又這樣想：『我現在對於內外身都完全分別清楚了，應當再次觀察他人內外身法與我有什麼不同嗎？』於是進一步觀察他人內外身，有過去身嗎？沒有過去身嗎？有未來身嗎？沒有未來身嗎？』這位善男子、善女人在二地，對於他人觀察過去身，沒有過去身；對於他人觀察未來身，沒有未來身。這就是二地善男子、善女人對於他人過去身成就三禪。』 世尊（Lord Buddha）又問月光照菩薩（Candraprabha Bodhisattva）說：『什麼是三地善男子、善女人在三地中成就三禪？』 回答說：『如果三地善男子、善女人端坐思惟：『在內觀察過去身，有過去身嗎？沒有過去身嗎？在內觀察未來身，有未來身嗎？沒有未來身嗎？』又自己思惟：『我沒有初地（Prthivi，歡喜地）內在的過去身、沒有不過去的過去身，也沒有初地內在的未來身、沒有不未來的未來身，也沒有初地他人的內在過去身、沒有不過去的過去身，也沒有初地他人的內在未來身、沒有不未來的未來身。』又觀察二地（Vimala，離垢地）內在的過去身，有過去身嗎？沒有過去身嗎？內在觀察未來身，有未來身嗎？沒有未來身嗎？又自己思惟：『我沒有二地內在的過去

【English Translation】 English version: 'How does a Bodhisattva of the Second Ground fully possess the practice of the Three Dhyanas (Three concentrations)?' The answer is: 'It is like a Bodhisattva of the Second Ground generating Anuttara-samyak-sambodhi (unsurpassed, true, and equal enlightenment), not seeing the inner body, not seeing the outer body, focusing the mind in front, and then contemplating: 'Does my inner body now have an inner past body? Does it not have an inner past body? Does it have an inner future body? Does it not have an inner future body?' Abandoning this contemplation, they further contemplate: 'I now have no inner body, no outer body, how can I seek an inner past body, seek an inner future body in the inner body?' This is what is meant by a Bodhisattva of the Second Ground fully possessing the Three Dhyanas regarding their own inner and outer bodies. At that time, the Bodhisattva of the Second Ground again thinks: 'I now completely distinguish between the inner and outer bodies, should I again observe whether the inner and outer body dharmas of others are different from mine?' Then, they further observe the inner and outer bodies of others, is there a past body? Is there no past body? Is there a future body? Is there no future body?' This good man, good woman in the Second Ground, regarding others observing the past body, there is no past body; regarding others observing the future body, there is no future body. This is what is meant by a good man, good woman of the Second Ground accomplishing the Three Dhyanas regarding the past bodies of others.' Lord Buddha again asked Candraprabha Bodhisattva (Moonlight Illumination Bodhisattva): 'How does a good man, good woman of the Third Ground accomplish the Three Dhyanas in the Third Ground?' The answer is: 'If a good man, good woman of the Third Ground sits upright and contemplates: 'Inwardly observing the past body, is there a past body? Is there no past body? Inwardly observing the future body, is there a future body? Is there no future body?' Again, they contemplate: 'I have no inner past body of the First Ground (Prthivi, Ground of Joy), no non-past past body, also no inner future body of the First Ground, no non-future future body, also no inner past body of others of the First Ground, no non-past past body, also no inner future body of others of the First Ground, no non-future future body.' Again, observing the inner past body of the Second Ground (Vimala, Ground of Purity), is there a past body? Is there no past body? Inwardly observing the future body, is there a future body? Is there no future body?' Again, they contemplate: 'I have no inner past

身、不過去身，亦復無二地內未來身、不未來身，亦復無二地他內過去身、不過去身，亦復無二地他內未來身、不未來身。如我今觀，我三地中內過去身無內過去身。復自觀內未來身無內未來身，自於地中觀他內過去身無他內過去身，觀他內未來身無他內未來身，況當我有身無身乎？』是謂善男子、善女人於三地中具足三禪。」

爾時，世尊復問月光照菩薩曰：「云何善男子、善女人於四地中具足三禪？」

答曰：「若四地善男子、善女人端坐思惟：『于內觀過去身，有過去身耶？無過去身耶？于內觀未來身，有未來身耶？無未來身耶？』復自思惟：『我無初地、二地、三地過去身亦無未來身，何況當有四地內過去身？四地內無過去身，四地內未來身，四地內無未來身。』是謂善男子、善女人於四地中成就三禪。」

爾時，世尊復問月光照菩薩曰：「云何五地善男子、善女人於五地中具足三禪？」

答曰：「若五地善男子、善女人端坐思惟：『內觀過去身，有過去身耶？無過去身耶？內觀未來身，有未來身耶？無未來身耶？』復自思惟：『我今已舍一地、二地乃至四地，於四地中於內觀過去身無過去身，于內觀未來身無未來身。復舍此已，觀他內過去身無過去身，觀他內未來身無未來身，況

【現代漢語翻譯】 現代漢語譯本 世尊當時又問月光照菩薩（Yuèguāngzhào Púsà，Moonlight Shining Bodhisattva）說：『什麼樣的善男子、善女人在三地中具足三禪呢？』 回答說：『如果三地的善男子、善女人端坐思惟：『對於自身，沒有過去的身，也沒有不過去的（現在的）身，也沒有二地之內的未來身，也沒有不未來的（現在的）身，也沒有二地之外的過去身，也沒有不過去的（現在的）身，也沒有二地之外的未來身，也沒有不未來的（現在的）身。』就像我現在觀察，我在三地之中，自身沒有過去的自身。又自己觀察自身的未來身，沒有自身的未來身，自己在這地中觀察他人的過去身，沒有他人的過去身，觀察他人的未來身，沒有他人的未來身，何況我會有身或無身呢？』這就是所謂的善男子、善女人在三地中具足三禪。』 當時，世尊又問月光照菩薩說：『什麼樣的善男子、善女人在四地中具足三禪呢？』 回答說：『如果四地的善男子、善女人端坐思惟：『在自身觀察過去的身，有過去的身嗎？沒有過去的身嗎？在自身觀察未來的身，有未來的身嗎？沒有未來的身嗎？』又自己思惟：『我沒有初地、二地、三地的過去身，也沒有未來身，何況會有四地的自身過去身呢？四地之內沒有過去身，四地之內未來身，四地之內沒有未來身。』這就是所謂的善男子、善女人在四地中成就三禪。』 當時，世尊又問月光照菩薩說：『什麼樣的五地善男子、善女人在五地中具足三禪呢？』 回答說：『如果五地的善男子、善女人端坐思惟：『自身觀察過去的身，有過去的身嗎？沒有過去的身嗎？自身觀察未來的身，有未來的身嗎？沒有未來的身嗎？』又自己思惟：『我現在已經捨棄一地、二地乃至四地，在四地之中，在自身觀察過去的身，沒有過去的身，在自身觀察未來的身，沒有未來的身。又捨棄這些之後，觀察他人的過去身，沒有過去的身，觀察他人的未來身，沒有未來的身，何況』

【English Translation】 English version Then, the World Honored One asked Moonlight Shining Bodhisattva (Yuèguāngzhào Púsà) again, saying: 'How do good men and good women in the three grounds fully possess the three dhyanas?' He replied: 'If good men and good women of the three grounds sit upright and contemplate: 'Regarding oneself, there is no past body, nor non-past (present) body, nor future body within the two grounds, nor non-future (present) body, nor past body outside the two grounds, nor non-past (present) body, nor future body outside the two grounds, nor non-future (present) body.' Just as I now observe, in the three grounds, I have no past self. And again, I observe my own future body, there is no future self. I observe the past body of others in this ground, there is no past body of others, I observe the future body of others, there is no future body of others, how much less would I have a body or no body?' This is what is called good men and good women fully possessing the three dhyanas in the three grounds.' At that time, the World Honored One asked Moonlight Shining Bodhisattva again, saying: 'How do good men and good women in the four grounds fully possess the three dhyanas?' He replied: 'If good men and good women of the four grounds sit upright and contemplate: 'In oneself, observing the past body, is there a past body? Is there no past body? In oneself, observing the future body, is there a future body? Is there no future body?' And again, contemplate: 'I have no past body or future body of the first, second, or third grounds, how much less would there be a past self of the fourth ground? Within the fourth ground, there is no past body, within the fourth ground, there is a future body, within the fourth ground, there is no future body.' This is what is called good men and good women achieving the three dhyanas in the four grounds.' At that time, the World Honored One asked Moonlight Shining Bodhisattva again, saying: 'How do good men and good women of the five grounds fully possess the three dhyanas in the five grounds?' He replied: 'If good men and good women of the five grounds sit upright and contemplate: 'In oneself, observing the past body, is there a past body? Is there no past body? In oneself, observing the future body, is there a future body? Is there no future body?' And again, contemplate: 'I have now abandoned the first, second, and up to the fourth grounds, in the four grounds, in oneself, observing the past body, there is no past body, in oneself, observing the future body, there is no future body. And having abandoned these, observing the past body of others, there is no past body, observing the future body of others, there is no future body, how much less'

我於五地于內有過去身無過去身？於他觀未來身無未來身。』是謂善男子、善女人於五地中具足三禪。」

世尊復問月光照菩薩曰：「云何六地善男子、善女人於六地中具足三禪？」

答曰：「若六地善男子、善女人端坐思惟：『觀我無身，于無我身中觀內有過去身耶？無過去身耶？于內觀未來身，有未來身耶？無未來身耶？』是謂六地善男子、善女人於六地中成就三禪。六地善男子、善女人舍無我身已，於他觀內有過去身耶？無過去身耶？於他觀內有未來身耶？無未來身耶？復自思惟：『於他內觀過去身無過去身，於他內觀未來身無未來身。』是謂善男子、善女人於六地中成就三禪。」

佛復問月光照菩薩曰：「七地善男子、善女人，云何於七地中成就三禪？」

答曰：「若善男子、善女人，在閑靜處端坐思惟：『觀內過去身，有過去身耶？無過去身耶？復觀內未來身，有未來身耶？無未來身耶？』善男子、善女人復作是念：『我今已舍一地內過去身無過去身，內未來身無未來身，乃至六地內過去身無內過去身，內未來身無未來身。云何當於七地中有內過去身無內過去身？有內未來身無內未來身？』是謂善男子、善女人於七地中成就三禪。」

佛復問月光照曰：「云何善男子、善女

【現代漢語翻譯】 現代漢語譯本 世尊問月光照菩薩（Candraprabha Bodhisattva）說：『處於五地的善男子、善女人，對於五地來說，是有過去身還是沒有過去身？從他人角度觀察未來身，是有未來身還是沒有未來身？』這就叫做善男子、善女人在五地中具足三禪（trayo dhyanah）。

世尊又問月光照菩薩說：『處於六地的善男子、善女人，如何在六地中具足三禪？』

月光照菩薩回答說：『如果六地的善男子、善女人端正坐好，這樣思惟：『觀察我沒有身體（無我），在這無我的身體中，觀察自身內部，是有過去身呢？還是沒有過去身呢？觀察自身內部的未來身，是有未來身呢？還是沒有未來身呢？』這就叫做六地的善男子、善女人在六地中成就三禪。六地的善男子、善女人捨棄無我的身體后，從他人角度觀察自身內部，是有過去身呢？還是沒有過去身呢？從他人角度觀察自身內部，是有未來身呢？還是沒有未來身呢？』又自己思惟：『從他人角度觀察自身內部，過去身是沒有過去身，從他人角度觀察自身內部，未來身是沒有未來身。』這就叫做善男子、善女人在六地中成就三禪。』

佛又問月光照菩薩說：『七地的善男子、善女人，如何在七地中成就三禪？』

月光照菩薩回答說：『如果善男子、善女人，在安靜的地方端正坐好，這樣思惟：『觀察自身內部的過去身，是有過去身呢？還是沒有過去身呢？又觀察自身內部的未來身，是有未來身呢？還是沒有未來身呢？』善男子、善女人又這樣想：『我現在已經捨棄一地自身內部的過去身和沒有過去身，自身內部的未來身和沒有未來身，乃至六地自身內部的過去身和沒有自身內部的過去身，自身內部的未來身和沒有自身內部的未來身。怎麼會在七地中存在自身內部的過去身和沒有自身內部的過去身？存在自身內部的未來身和沒有自身內部的未來身呢？』這就叫做善男子、善女人在七地中成就三禪。』

佛又問月光照菩薩說：『如何善男子、善女

【English Translation】 English version The World Honored One asked Candraprabha Bodhisattva: 'For a virtuous man or woman abiding in the Fifth Ground, with respect to the Fifth Ground, is there a past body or no past body? Observing a future body from the perspective of others, is there a future body or no future body?' This is what is called a virtuous man or woman fully possessing the three dhyanas (trayo dhyanah) in the Fifth Ground.

The World Honored One further asked Candraprabha Bodhisattva: 'How does a virtuous man or woman abiding in the Sixth Ground fully possess the three dhyanas in the Sixth Ground?'

He replied: 'If a virtuous man or woman abiding in the Sixth Ground sits upright and contemplates: 'Observing that I have no body (no-self), within this no-self body, observing internally, is there a past body? Or is there no past body? Observing the future body internally, is there a future body? Or is there no future body?' This is what is called a virtuous man or woman in the Sixth Ground achieving the three dhyanas. After a virtuous man or woman in the Sixth Ground relinquishes the no-self body, observing internally from the perspective of others, is there a past body? Or is there no past body? Observing internally from the perspective of others, is there a future body? Or is there no future body?' And further contemplates: 'Observing internally from the perspective of others, the past body is without a past body; observing internally from the perspective of others, the future body is without a future body.' This is what is called a virtuous man or woman achieving the three dhyanas in the Sixth Ground.'

The Buddha further asked Candraprabha Bodhisattva: 'How does a virtuous man or woman in the Seventh Ground achieve the three dhyanas in the Seventh Ground?'

He replied: 'If a virtuous man or woman, in a quiet place, sits upright and contemplates: 'Observing the past body internally, is there a past body? Or is there no past body? And further observing the future body internally, is there a future body? Or is there no future body?' The virtuous man or woman further thinks: 'I have now relinquished the past body and no past body internally in the First Ground, the future body and no future body internally, up to the past body and no past body internally in the Sixth Ground, the future body and no future body internally. How could there be a past body and no past body internally in the Seventh Ground? A future body and no future body internally?' This is what is called a virtuous man or woman achieving the three dhyanas in the Seventh Ground.'

The Buddha further asked Candraprabha: 'How does a virtuous man or woman

人於七地中觀他內過去身不過去身？觀他內未來身不未來身乎？」

答曰：「善男子、女人觀他內過去身非有他內過去身，觀他內未來身非有他內未來身。」

佛言：「止止！族姓子！非汝境界。何以故？七地善男子、善女人，觀他內過去身亦不有他內過去身，唯無有他內未來身。汝何以故說善男子、善女人於七地中成就他內未來身？」

月光照菩薩復白佛言：「如我觀他內未來身非有非無，是故說成就。」

佛復問月光照菩薩曰：「云何八地善男子、善女人於八地中成就三禪？」

答曰：「若善男子、善女人端坐思惟：『觀內過去身無內過去身，觀內未來身無內未來身，觀他內過去身無內過去身，觀他內未來身無內未來身。或時善男子、善女人，自觀內過去身時非有非無猶如虛空，未能滅內未來身；或時觀內未來身時，未能滅內過去身；或時觀他內過去身時，未能滅他內未來身；觀他內未來身時，未能滅他內過去身。』是謂善男子、善女人於八地中成就三禪。」

佛復問月光照菩薩曰：「云何九地善男子、善女人於九地中成就三禪？」

答曰：「若善男子、善女人端坐思惟：『觀內有過去身耶？無過去身耶？自觀內未來身，有未來身耶？無未來身耶？』善男子、善女人

【現代漢語翻譯】 現代漢語譯本： 『在七地（Saptama-bhūmi）中，人們觀察他人內在的過去之身，但那不是真正的過去之身；觀察他人內在的未來之身，但那不是真正的未來之身嗎？』 回答說：『善男子、善女人觀察他人內在的過去之身，並非真正擁有他人內在的過去之身；觀察他人內在的未來之身，並非真正擁有他人內在的未來之身。』 佛說：『停止！停止！族姓之子！這不是你的境界。為什麼呢？七地的善男子、善女人，觀察他人內在的過去之身，也不是真正擁有他人內在的過去之身，只是沒有他人內在的未來之身。你為什麼說善男子、善女人在七地中成就他人內在的未來之身呢？』 月光照菩薩（Candraprabha Bodhisattva）再次對佛說：『如我所觀察，他人內在的未來之身非有非無，因此我說成就。』 佛又問月光照菩薩說：『八地的善男子、善女人如何在八地中成就三禪（trayo dhyānah）？』 回答說：『如果善男子、善女人端坐思惟：『觀察內在的過去之身，沒有內在的過去之身；觀察內在的未來之身，沒有內在的未來之身；觀察他人內在的過去之身，沒有他人內在的過去之身；觀察他人內在的未來之身，沒有他人內在的未來之身。』有時善男子、善女人，自己觀察內在的過去之身時，非有非無猶如虛空，未能滅除內在的未來之身；有時觀察內在的未來之身時，未能滅除內在的過去之身；有時觀察他人內在的過去之身時，未能滅除他人內在的未來之身；觀察他人內在的未來之身時，未能滅除他人內在的過去之身。』這就是所謂的善男子、善女人在八地中成就三禪。 佛又問月光照菩薩說：『九地的善男子、善女人如何在九地中成就三禪？』 回答說：『如果善男子、善女人端坐思惟：『觀察內在是否有過去之身呢？沒有過去之身嗎？自己觀察內在的未來之身，有未來之身嗎？沒有未來之身嗎？』善男子、善女人

【English Translation】 English version: 『In the seventh bhūmi (Saptama-bhūmi), do people observe the past body within others, but it is not the actual past body; observe the future body within others, but it is not the actual future body?』 The answer is: 『Good men and good women observe the past body within others, but they do not truly possess the past body within others; they observe the future body within others, but they do not truly possess the future body within others.』 The Buddha said: 『Stop! Stop! Son of a good family! This is not your realm. Why? Good men and good women of the seventh bhūmi, when observing the past body within others, do not truly possess the past body within others, they only lack the future body within others. Why do you say that good men and good women in the seventh bhūmi achieve the future body within others?』 Candraprabha Bodhisattva (Moonlight Shining Bodhisattva) again said to the Buddha: 『As I observe it, the future body within others is neither existent nor non-existent, therefore I say they achieve it.』 The Buddha then asked Candraprabha Bodhisattva: 『How do good men and good women of the eighth bhūmi achieve the three dhyānah (trayo dhyānah) in the eighth bhūmi?』 The answer is: 『If good men and good women sit upright and contemplate: 『Observing the past body within, there is no past body within; observing the future body within, there is no future body within; observing the past body within others, there is no past body within others; observing the future body within others, there is no future body within others.』 Sometimes good men and good women, when observing their own past body within, it is neither existent nor non-existent, like empty space, and they have not yet extinguished the future body within; sometimes when observing the future body within, they have not yet extinguished the past body within; sometimes when observing the past body within others, they have not yet extinguished the future body within others; when observing the future body within others, they have not yet extinguished the past body within others.』 This is what is called good men and good women achieving the three dhyānah in the eighth bhūmi.』 The Buddha then asked Candraprabha Bodhisattva: 『How do good men and good women of the ninth bhūmi achieve the three dhyānah in the ninth bhūmi?』 The answer is: 『If good men and good women sit upright and contemplate: 『Observing whether there is a past body within? Is there no past body? Observing one's own future body within, is there a future body? Is there no future body?』 Good men and good women

舍此觀已，復觀他內過去身，有過去身耶？無過去身耶？觀他內未來身，有內未來身耶？無內未來身耶？舍此觀已，復作是思惟：『我本無內過去身無過去身，本無內未來身無未來身，何況當有他外過去身無過去身？他外未來身無未來身，執心牢固不捨本誓。』是謂善男子、善女人於九地中成就三禪。

「複次，九地善男子、善女人當復修三禪行至坐道場，而不違失。云何為三？一者、觀；二者、行；三者、本。若成就三禪者，便能具足得至道場。云何為觀？分別法界，知眾根本莊嚴眾相，是謂為觀。云何為行？往詣佛樹現身色相，諸漏已盡，不為塵垢之所染污，諸佛如來之所常行四非常法，是謂為行。云何為本？菩薩摩訶薩自念：『我今弘誓已備，當使眾生備此弘誓。』是謂為本。善男子、善女人具此三行者，便能具足得至道場。

「複次，善男子、善女人！復當具三禪得至道場。云何為三？一者、空空；二者、空想；三者、空識。若具此三空者，便能具足得至道場。云何為空空？所謂空者，觀內法空外法空，觀一世界、二世界，乃至無數阿僧祇世界，是謂為空法。云何為空想？便入定意盡觀世界，亦不生念有空無空、有我無我，是謂為空想。何謂空識？入定意時，復作是觀：『吾今以眾生念更無他想

【現代漢語翻譯】 現代漢語譯本 捨棄這種觀想后，再觀想他人內在的過去之身，是有過去之身呢？還是沒有過去之身呢？觀想他人內在的未來之身，是有未來之身呢？還是沒有未來之身呢？捨棄這種觀想后，再這樣思惟：『我本來就沒有內在的過去之身，沒有過去之身；本來就沒有內在的未來之身，沒有未來之身；更何況會有他人外在的過去之身，沒有過去之身？他人外在的未來之身，沒有未來之身？』執持心意牢固，不捨棄最初的誓願。這叫做善男子、善女人在九地中成就三禪。

『再者，九地的善男子、善女人應當再修習三禪，直至到達菩提道場，而不違背或失去（三禪）。什麼是三禪呢？一是觀，二是行，三是本。如果成就這三禪，便能具足地到達菩提道場。什麼是觀？分別法界，了知眾生的根本，莊嚴眾生的相貌，這叫做觀。什麼是行？前往菩提樹，顯現自身色相，各種煩惱已經斷盡，不被塵垢所染污，諸佛如來經常修行的四非常法，這叫做行。什麼是本？菩薩摩訶薩自己思念：『我現在弘大的誓願已經完備，應當使眾生也完備這個弘大的誓願。』這叫做本。善男子、善女人具備這三種修行，便能具足地到達菩提道場。

『再者，善男子、善女人！應當再具備三種禪定，才能到達菩提道場。什麼是三種禪定？一是空空，二是空想，三是空識。如果具備這三種空，便能具足地到達菩提道場。什麼是空空？所謂的空，是觀想內在的法是空，外在的法也是空，觀想一個世界、兩個世界，乃至無數阿僧祇（asamkhya，無數）世界，這叫做空法。什麼是空想？便進入禪定之意，完全觀想世界，也不生起念頭說有空無空、有我無我，這叫做空想。什麼是空識？進入禪定之意時，又這樣觀想：『我現在以眾生的念頭，不再有其他的想法』

【English Translation】 English version Having abandoned this contemplation, contemplate again the past body within others. Is there a past body? Is there no past body? Contemplate the future body within others. Is there a future body? Is there no future body? Having abandoned this contemplation, contemplate thus: 'Originally, I had no past body within myself, no past body. Originally, I had no future body within myself, no future body. How much less will there be a past body outside of myself, no past body? A future body outside of myself, no future body?' Hold the mind firmly, not abandoning the original vow.' This is what is called a good man, a good woman, who achieves the three dhyanas (meditative states) in the nine grounds.

'Furthermore, good men and good women of the nine grounds should cultivate the three dhyanas until they reach the Bodhi (enlightenment) field, without deviating or losing them. What are the three? First, contemplation; second, practice; third, the root. If one achieves these three dhyanas, one will be able to fully reach the Bodhi field. What is contemplation? Discriminating the Dharma realm, knowing the root of beings, adorning the appearances of beings, this is called contemplation. What is practice? Going to the Bodhi tree, manifesting one's own form and appearance, all outflows (of defilements) have been exhausted, not being defiled by dust, the four constant practices of the Buddhas and Tathagatas (Thus Come Ones) are constantly practiced, this is called practice. What is the root? A Bodhisattva Mahasattva (great being) thinks to himself: 'Now my great vow is complete, I should make beings also complete this great vow.' This is called the root. Good men and good women who possess these three practices will be able to fully reach the Bodhi field.'

'Furthermore, good men and good women! One should again possess three dhyanas in order to reach the Bodhi field. What are the three? First, emptiness of emptiness; second, emptiness of thought; third, emptiness of consciousness. If one possesses these three emptinesses, one will be able to fully reach the Bodhi field. What is emptiness of emptiness? What is called emptiness is contemplating that the inner Dharma is empty, the outer Dharma is also empty, contemplating one world, two worlds, even countless asamkhya (innumerable) worlds, this is called the Dharma of emptiness. What is emptiness of thought? Then enter into the meaning of samadhi (meditative absorption), completely contemplate the world, and also do not give rise to the thought of whether there is emptiness or no emptiness, whether there is self or no self, this is called emptiness of thought. What is emptiness of consciousness? When entering into the meaning of samadhi, contemplate thus: 'Now, with the thought of beings, I have no other thoughts.'

，當凈眾生如我無異。然此眾生有無量識，吾今當以何識化彼眾識？吾今當以空識令此世界皆悉如空，令彼眾生分別識著。』是謂善男子、善女人於九地中具此三禪。

「復有三法所可修行。云何為三？一者、分別世界；二者、分別眾生界；三者、分別第一義。若修此三法者，便能進趣道場而無所畏。云何分別世界？盡能遍觀一切諸界，有清凈者不清凈者，皆悉了知亦無錯謬，隨意選擇修治佛土，是謂世界。云何眾生界？復當遍觀一切眾生，常以權便而教化之，不捨弘誓曠大之心，經歷劫數不以為難。是謂善男子、善女人成就眾生界。云何成就第一義？一一分別眾生義趣悉歸於空，無我人壽命亦無一二，至一切法亦復如是，是謂分別第一義也。若善男子、善女人成就三法者，便能具足進趣道場。

「復有三神足法。云何為三？一者、神足知過去法；二者、神足知未來法；三者、神足知現在法。若善男子、善女人具此三法者，便能具足得至道場。云何神足知過去法？於是九地善男子、善女人，知過去法如虛空想，分別過去眾生，有欲怒癡染污心者、無慾怒癡不染污心者，一一分別而無所著，是謂神足知過去法。云何神足知未來法？於是九地善男子、善女人，知未來受形眾生，有欲怒癡染污心者、無慾怒癡不

【現代漢語翻譯】 現代漢語譯本：『當凈化眾生如同我一樣沒有差別。然而這些眾生有無量的意識，我現在應當用什麼意識來教化他們這些眾多的意識呢？我現在應當用空性的意識，使這個世界都像虛空一樣，使那些眾生不再執著于分別。』這就是說，善男子、善女人在第九地中具足這三種禪定。

『又有三種法可以修行。哪三種呢？一是分別世界；二是分別眾生界；三是分別第一義。如果修習這三種法，就能勇猛精進地趨向道場而無所畏懼。什麼是分別世界？就是能夠普遍觀察一切諸界，有清凈的，有不清凈的，都能完全瞭解而沒有錯謬，隨意選擇修治佛土，這就是分別世界。什麼是分別眾生界？就是要普遍觀察一切眾生，常常用方便之法來教化他們，不捨棄弘揚誓願的廣大之心，經歷漫長劫數也不認為困難。這就是善男子、善女人成就眾生界。什麼是成就第一義？就是一一分別眾生的義理和旨趣，最終都歸於空性，沒有我、人、壽命，也沒有一和二的分別，乃至一切法也是如此，這就是分別第一義。如果善男子、善女人成就這三種法，就能具足勇猛精進地趨向道場。

『又有三種神足法。哪三種呢？一是神足知過去法；二是神足知未來法；三是神足知現在法。如果善男子、善女人具足這三種法，就能具足地到達道場。什麼是神足知過去法？就是在第九地的善男子、善女人，知道過去法就像虛空的想像一樣，分別過去的眾生，有被貪慾、嗔怒、愚癡染污心的人，有不被貪慾、嗔怒、愚癡染污心的人，一一分別而沒有執著，這就是神足知過去法。什麼是神足知未來法？就是在第九地的善男子、善女人，知道未來將要受生的眾生，有被貪慾、嗔怒、愚癡染污心的人，有不被貪慾、嗔怒、愚癡染污心的人。

【English Translation】 English version: 'When purifying sentient beings, make them no different from myself. However, these sentient beings have immeasurable consciousnesses. What consciousness should I now use to transform their many consciousnesses? I should now use the consciousness of emptiness to make this world like empty space, so that those sentient beings will not cling to discriminations.' This is to say that good men and good women in the ninth ground possess these three dhyanas (meditative states).

'There are also three dharmas (teachings, principles) that can be practiced. What are the three? First, discriminating the world; second, discriminating the realm of sentient beings; third, discriminating the ultimate meaning. If one cultivates these three dharmas, one can advance towards the Bodhimanda (place of enlightenment) without fear. What is discriminating the world? It is to be able to universally observe all realms, those that are pure and those that are impure, to fully understand them without error, and to freely choose and cultivate Buddha-lands. This is discriminating the world. What is discriminating the realm of sentient beings? It is to universally observe all sentient beings, constantly teaching them with skillful means, without abandoning the vast mind of great vows, and not considering it difficult to pass through kalpas (eons). This is a good man or good woman accomplishing the realm of sentient beings. What is accomplishing the ultimate meaning? It is to individually discriminate the meanings and purposes of sentient beings, ultimately returning them all to emptiness, without self, person, or lifespan, and without one or two distinctions. All dharmas are also like this. This is discriminating the ultimate meaning. If a good man or good woman accomplishes these three dharmas, they will be able to fully advance towards the Bodhimanda.'

'There are also three supernatural powers (divine feet). What are the three? First, the supernatural power of knowing past dharmas; second, the supernatural power of knowing future dharmas; third, the supernatural power of knowing present dharmas. If a good man or good woman possesses these three dharmas, they will be able to fully reach the Bodhimanda. What is the supernatural power of knowing past dharmas? It is that a good man or good woman in the ninth ground knows past dharmas like an image of empty space, discriminating past sentient beings, those with minds defiled by desire, anger, and delusion, and those without minds defiled by desire, anger, and delusion, discriminating them one by one without attachment. This is the supernatural power of knowing past dharmas. What is the supernatural power of knowing future dharmas? It is that a good man or good woman in the ninth ground knows future sentient beings who will receive form, those with minds defiled by desire, anger, and delusion, and those without minds defiled by desire, anger, and delusion.

染污心者，一一分別而無所著，是謂神足知未來法。複次，九地善男子、善女人、知現在一切眾生、有欲怒癡染污心者、無慾怒癡不染污心者，一一分別而無所著，是謂神足知現在法。是謂九地成就三法進趣道場。

「複次，九地善男子、善女人復有三法得至道場。云何為三？一者、身凈；二者、口凈；三者、意凈。具此三法得至道場。云何身凈？身已越過無量德行，本行已滅更不造身行，身身通達無所掛礙，是謂九地菩薩身凈。云何口凈？出無量教。未曾虧損甚深妙藏，是謂口凈。云何意凈？除去染著不受塵垢，是謂意凈。」

爾時，月光照菩薩便說斯偈：

「身凈無瑕穢，　　內外無所染， 　德高無等侶，　　永滅欲怒名。 　口凈演諸教，　　不漏諸過失， 　乃至取滅度，　　口教無有窮。 　意凈除貪著，　　慈愍無增減， 　受生無量中，　　覺寤不寤者。 　九地過法界，　　非有亦不無， 　此等善男子，　　已入如來境。 　我本無量世，　　勤學追師侶， 　由未履此行，　　況余墜落者？ 　守行無所著，　　積一得作佛， 　行過出三界，　　人中師子吼。

「是謂九地善男子、善女人成就三法。」◎

菩薩瓔珞經卷第五 大正藏第 16 冊 No. 06

【現代漢語翻譯】 現代漢語譯本 對於染污的心，能夠一一分辨卻不執著，這叫做以神通力瞭解未來之法。再者，第九地（九地指菩薩修行過程中的一個階段）的善男子、善女人，能夠了解現在一切眾生，對於有貪慾、嗔怒、愚癡染污心的人，以及沒有貪慾、嗔怒、愚癡沒有染污心的人，能夠一一分辨卻不執著，這叫做以神通力瞭解現在之法。這就是第九地成就三種法門，精進趨向道場。

『再者，第九地的善男子、善女人還有三種法門可以到達道場。哪三種呢？一是身凈，二是口凈，三是意凈。具備這三種法門就能到達道場。什麼是身凈？身體已經超越了無量的德行，過去的惡行已經滅除，不再造作身體的惡行，身體通達無礙，這叫做第九地菩薩的身凈。什麼是口凈？說出無量的教法，未曾虧損甚深微妙的法藏，這叫做口凈。什麼是意凈？除去染著，不受塵垢，這叫做意凈。』

當時，月光照菩薩便說了這首偈：

『身凈沒有瑕疵污穢，內外都沒有染著，德行高尚沒有同等的人，永遠滅除了貪慾嗔怒的名聲。 口凈演說各種教法，不遺漏各種過失，乃至到證得滅度，口中所說的教法也沒有窮盡。 意凈除去貪著，慈悲憐憫沒有增減，在無量的受生之中，覺悟沒有覺悟的人。 第九地超越了法界，不是有也不是無，這些善男子，已經進入如來的境界。 我過去無量世，勤奮學習追隨師友，由於沒有實踐這種行為，更何況其餘那些墮落的人呢？ 守護行為而不執著，積累一點一滴最終可以成佛，行為超越了三界，是人中的獅子吼。』

『這就是第九地的善男子、善女人成就的三種法門。』

【English Translation】 English version Regarding a defiled mind, to be able to distinguish each aspect without attachment is called knowing future Dharma through supernatural power. Furthermore, virtuous men and women of the ninth ground (ninth ground refers to a stage in a Bodhisattva's practice) are able to understand all sentient beings in the present. They can distinguish those with minds defiled by desire, anger, and delusion from those whose minds are not defiled by desire, anger, and delusion, without any attachment. This is called knowing present Dharma through supernatural power. This is what it means for the ninth ground to achieve three Dharmas and diligently advance towards the Bodhimanda (place of enlightenment).

'Furthermore, virtuous men and women of the ninth ground have three more Dharmas to reach the Bodhimanda. What are the three? First, purity of body; second, purity of speech; third, purity of mind. Possessing these three Dharmas allows one to reach the Bodhimanda. What is purity of body? The body has already transcended limitless virtuous conduct. Past actions have been extinguished, and no further bodily misconduct is created. The body is thoroughly understood and unimpeded. This is called the purity of body of a ninth-ground Bodhisattva. What is purity of speech? Uttering limitless teachings, never diminishing the profound and wondrous Dharma treasury. This is called purity of speech. What is purity of mind? Removing defilements and not being affected by dust. This is called purity of mind.'

At that time, Bodhisattva Moonlight Shining then spoke this verse:

'A pure body without flaws or defilements, without internal or external contamination, with virtue so high that there are no equals, forever extinguishing the names of desire and anger. Pure speech expounds all teachings, without omitting any faults, and even until attaining Nirvana, the teachings spoken are inexhaustible. A pure mind removes greed and attachment, with compassion unwavering, enlightening those who are not awakened in countless lifetimes. The ninth ground transcends the Dharma realm, neither existent nor non-existent. These virtuous men have already entered the realm of the Tathagata (another name for Buddha). In countless past lives, I diligently studied and followed teachers and companions, but because I have not practiced this conduct, what about those who have fallen even further? Guarding conduct without attachment, accumulating bit by bit, one can eventually become a Buddha, transcending the Three Realms, roaring like a lion among men.'

'These are the three Dharmas achieved by the virtuous men and women of the ninth ground.'

56 菩薩瓔珞經

菩薩瓔珞經卷第六(一名現在報)

姚秦涼州沙門竺佛念譯

◎無量逕品第十八

佛言：「善男子、善女人，奉持修習三禪行者，便獲具足諸善功德，游諸佛國供養承事諸佛世尊。」

爾時，世尊在大眾中便說斯偈：

「過去恒沙佛，　　皆由三禪法， 　無相不願法，　　乃應聖律行。 　三禪根本法，　　自致得泥洹， 　正使無量誦，　　未能盡其法。 　若使一士夫，　　住壽無量劫， 　于中欲宣說，　　不盡三禪本。 　自觀過去識，　　非意所能宣。 　未來識亦然，　　非有非無識， 　無形不可見，　　然種生死病， 　思惟九地法，　　后乃得覺𡩺。 　梵行清凈法，　　擁護如來教， 　欲一一分別，　　未暢如來身。 　三世無等尊，　　破有諸欲網， 　牽連諸縛著，　　永盡而無餘。 　觀世諸有變，　　生生不常停， 　況欲知識本，　　現身六窠窟。 　本我不造有，　　染有乃生垢， 　皆由三禪法，　　乃坐道樹下。 　若有族姓子，　　施心欲量計， 　分別如來身，　　來悉如毫毛。 　過去諸法界，　　一一不思議， 　斯由此三禪，　　乃得稱名號。 　若欲計識本，　　分別非有法， 　所趣無數變，　　乃

【現代漢語翻譯】 現代漢語譯本 《菩薩瓔珞經》卷第六（又名《現在報》）

姚秦涼州沙門竺佛念譯

◎無量逕品第十八

佛說：『善男子、善女人，奉行修習三禪（三種禪定）的人，便能獲得具足一切善功德，遊歷諸佛國土，供養承事諸佛世尊。』

當時，世尊在大眾中說了這首偈：

『過去如恒河沙數般的諸佛，都是由於修習三禪之法，無相（沒有表象）不願（沒有慾望）之法，才符合聖者的戒律行為。 三禪是根本之法，自身就能達到涅槃（泥洹），即使無量地誦讀，也不能完全窮盡它的妙法。 假使有一個人，壽命長達無量劫，想要在其中宣說三禪的根本，也無法窮盡。 自己觀察過去的意識，不是心意所能宣說的。未來的意識也是這樣，非有非無的意識，無形無相不可見，然而卻能種下生死之病。 思惟九地（九種禪定境界）之法，之後才能覺悟真諦。 清凈的梵行（清凈的行為），擁護如來的教法，想要一一分別解說，也不能完全闡明如來之身。 三世（過去、現在、未來）沒有能與如來相比的至尊，破除一切有欲之網，牽連束縛的執著，永遠斷盡而沒有剩餘。 觀察世間一切都在變化，生生滅滅沒有常住停息，何況想要了解意識的根本，現在顯現的六根（六窠窟）。 本來的我（本我）不造作有，被染污了才產生垢染，都是由於修習三禪之法，才能坐在菩提樹下。 如果有善男子，以施捨之心想要衡量，分別如來之身，最終也只能像毫毛一樣微小。 過去的一切法界，一一都不可思議，都是由於這三禪，才能得到稱揚名號。 如果想要計算意識的根本，分別非有的法，所趨向的無數變化，才能』

【English Translation】 English version Sutra of Bodhisattva's Garland, Volume 6 (also named Present Retribution)

Translated by Tripiṭaka Master Zhu Fo-nian from Liangzhou during the Yao Qin Dynasty

Chapter 18: Immeasurable Path

The Buddha said: 'Good men, good women, those who uphold and practice the three Dhyanas (three kinds of Samadhi) will obtain all kinds of virtuous merits, travel to the Buddha lands, and make offerings to and serve all the Buddhas, World Honored Ones.'

At that time, the World Honored One spoke this verse in the assembly:

'The Buddhas of the past, as numerous as the sands of the Ganges, all attained enlightenment through the practice of the three Dhyanas, the Dharma of no-form (Anatta) and no-desire (Apranihita), which aligns with the conduct of the Holy Precepts. The three Dhyanas are the fundamental Dharma, leading to Nirvana (Nirvana) by oneself. Even with immeasurable recitation, one cannot fully exhaust its wonderful Dharma. If there were a person who lived for immeasurable kalpas, wanting to explain the root of the three Dhyanas, they could not exhaust it. Observing one's past consciousness, it cannot be fully expressed by intention. The same is true for future consciousness, a consciousness that is neither existent nor non-existent, formless and invisible, yet it plants the seeds of birth, death, and disease. Contemplating the Dharma of the nine grounds (nine levels of meditative absorption), one can then awaken to the truth. Pure Brahma conduct (pure conduct), protects the teachings of the Tathagata. Wanting to explain them one by one, one cannot fully elucidate the body of the Tathagata. In the three worlds (past, present, and future), there is no one equal to the Honored One, who breaks through the net of all desires, the entangling attachments, completely and without remainder. Observing that all in the world is changing, arising and ceasing without constant abiding, how much more so when wanting to understand the root of consciousness, the six sense organs (six apertures) that manifest now. The original self (original self) does not create existence, it is defiled by contamination that produces impurities, all due to the practice of the three Dhyanas, one can sit under the Bodhi tree. If there are sons and daughters of good families, with a mind of generosity wanting to measure and distinguish the body of the Tathagata, they will ultimately find it as small as a hair. All the Dharma realms of the past, each one is inconceivable, all due to these three Dhyanas, one can attain the praised name. If one wants to calculate the root of consciousness, distinguishing the Dharma of non-existence, the countless changes to which it tends, then'

應三禪行。 　我生既自安，　　亦能安眾人， 　然人思想多，　　我導引使知。 　我從本等定，　　行觀覺三禪， 　非有地識想，　　超越過去行。 　生本從我人，　　流轉趣五道， 　能盡一生垢，　　乃謂應三禪。 　究竟有三法，　　審鑒本染要， 　二為現在慧，　　道觀是謂三。 　能盡此義趣，　　三禪無量行， 　此亦不可思，　　究盡三法行。 　又知恩愛本，　　漸漸轉入定， 　既自從師受，　　后乃成道覺。 　或現三千世，　　如人掌觀珠， 　一一入凈觀，　　洗浴諸塵勞。 　若人圖度空，　　欲以斗斛量， 　雖可建此心，　　豈當有此理？ 　心念無邊涯，　　生生無有息， 　如水趣于海，　　不見有增減。 　況人慾得量，　　心之本根原， 　欲尋心所念，　　豈當有此理？ 　聖人所以降，　　示現出於世， 　故欲量度空，　　令知觔斗量。 　分別念生生，　　前後及中間， 　一一悉能知，　　斷種生死本。 　人心非一類，　　造行若干種， 　自墜墮本際，　　遂自陷於淵。 　過去諸恒沙，　　諸法悉同等， 　皆由三禪行，　　得成無上道。 　將來諸如來，　　亦當執此行， 　安處諸眾生，　　俱同成道覺。 　如我今成佛，　　王此諸世界

【現代漢語翻譯】 現代漢語譯本 應修習的三禪之行。 我自身安穩，也能使他人安穩，然而人們思慮繁多，我引導他們使其明白。 我從根本的禪定出發，修行觀察覺知的三禪，其中沒有對地界的執著和妄想，超越了過去的種種行為。 眾生的產生本源於『我』和『人』的執著，在五道中流轉，能夠窮盡一生的污垢，才可稱為相應於三禪。 究竟來說有三種方法，審視並鑑別根本的染污之要，二是現在的智慧，以道觀照，這便是所說的三。 能夠窮盡這些義理，三禪的修行便是無量的，這些也是不可思議的，窮盡這三種法的修行。 進一步瞭解恩愛之根本，漸漸地轉入禪定，既已從師父那裡接受教導，之後才能成就道覺。 或者顯現三千世界，如同在手掌中觀看寶珠一般，一一進入清凈的觀照，洗滌各種塵世的勞苦。 如果有人試圖測量虛空，想要用斗和斛來量度，即使可以建立這樣的想法，又怎麼會有這樣的道理呢？ 心念沒有邊際，生生世世沒有止息，如同水流向大海，看不見有增加或減少。 更何況有人想要測量心的根本源頭，想要尋找心所念的內容，又怎麼會有這樣的道理呢？ 聖人之所以降臨，示現在世間，所以想要測量虛空，讓人知道可以用斛和斗來量度。 分別唸的生起，包括過去、現在和未來，一一都能知曉，斷絕生死輪迴的根本。 人心不是單一的，所造作的行為有若干種，自己從本來的清凈處墜落，於是自己陷入深淵。 過去如恒河沙數般的諸佛，他們所證悟的諸法都是相同的，都是由於修行三禪，才得以成就無上正等正覺（Anuttara-samyak-sambodhi）。 未來諸佛如來，也將秉持這種修行，安頓一切眾生，共同成就道覺。 如同我現在成佛一樣，統治這些世界。

【English Translation】 English version Practicing the Three Dhyanas (Jhāna, meditative states). If I am secure, I can also secure others. However, people have many thoughts, and I guide them to understand. I start from fundamental samadhi (concentration), practicing the three dhyanas (Jhāna) of observation and awareness, without attachment to the earth element or deluded thoughts, transcending past actions. The origin of beings comes from attachment to 'self' and 'others', flowing through the five paths (of reincarnation). Only by exhausting the defilements of a lifetime can one be said to be in accordance with the three dhyanas (Jhāna). Ultimately, there are three methods: to examine and discern the essentials of fundamental defilement, the second is present wisdom, and the third is to contemplate the path. These are the three. Being able to exhaust these meanings, the practice of the three dhyanas (Jhāna) is immeasurable. These are also inconceivable, exhausting the practice of these three methods. Furthermore, understanding the root of affection and love, gradually entering into samadhi (concentration). Having received teachings from a teacher, one can then achieve enlightenment. Or manifesting three thousand worlds, like observing a jewel in the palm of one's hand, entering into pure contemplation one by one, washing away all worldly toils. If someone tries to measure emptiness, wanting to measure it with bushels and pecks, even if such a thought can be established, how can there be such a principle? Thoughts have no boundaries, arising and ceasing without end, like water flowing to the sea, without seeing any increase or decrease. Moreover, if someone wants to measure the fundamental source of the mind, wanting to find what the mind thinks, how can there be such a principle? The reason why sages descend and manifest in the world is to measure emptiness, letting people know that it can be measured with bushels and pecks. The arising of discriminating thoughts, including the past, present, and future, can all be known one by one, cutting off the root of birth and death. The human mind is not of one kind, and the actions created are of various types. Falling from the original purity, one falls into the abyss. The Buddhas of the past, as numerous as the sands of the Ganges, all have the same Dharma (teachings), all achieving Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) through the practice of the three dhyanas (Jhāna). The future Tathagatas (Buddhas) will also uphold this practice, settling all beings, together achieving enlightenment. Just as I am now a Buddha, ruling these worlds.

， 　亦由三世慧，　　得成無上道。」

爾時，世尊說此偈已，便告善男子、善女人：「過去無數恒沙劫中有佛出現，名曰見無如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，亦於此處成佛。時有國王名曰吉滿，於此治化，人民熾盛、五穀豐熟，七寶成就。所謂七寶者：珠寶、輪寶、玉女寶、馬寶、象寶、典藏寶、典兵寶。復有千子，多伎勇捍六藝備具。爾時，吉滿大王年既衰末，欲舍王位，從彼如來、至真、等正覺凈修梵行，即授王位與第一太子，便詣見無佛所，求修梵行，追尋彼佛十二年中修此三禪，時猶未解一句之義。復從彼佛去世已來，中間二十大劫無佛，後有佛出，復詣彼佛修于梵行，如是經歷十二億那術諸佛，一一諸佛所凈修梵行。復從彼來供養無數諸佛，久久后乃遇光明如來、至真、等正覺，從彼受三禪慧，至今方乃得之。」

佛告諸來會者：「爾時，吉滿國王者豈異人乎？莫造斯觀。何以故？爾時吉滿國王，今我釋迦文佛、如來、至真、等正覺是。從彼已來，今乃獲此三禪本行，自致成佛坐于道場。」

爾時，世尊復說頌曰：

「念我積功德，　　經歷無數佛， 　遭遇諸塵勞，　　未能自拔濟。 　其間復供養，　　恒沙無數佛，

【現代漢語翻譯】 現代漢語譯本： 『也是由於過去、現在、未來三世的智慧，才能成就無上的佛道。』

當時，世尊說完這偈語后，便告訴善男子、善女人：『過去無數恒河沙劫之前，有佛出現於世，名為見無如來（Vipaśyin，意為觀者）、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號為佛、世尊，也是在此處成佛。當時有一位國王，名叫吉滿（Kīrtimān，意為有名者），在此地治理國家，人民興盛，五穀豐收，七寶具足。所謂的七寶是：珠寶、輪寶、玉女寶、馬寶、象寶、典藏寶、典兵寶。還有一千個兒子，多才多藝，勇猛善戰，精通六藝。當時，吉滿大王年老體衰，想要捨棄王位，跟隨那位如來、至真、等正覺清凈地修習梵行，於是將王位傳給第一位太子，便前往見無佛的住所，請求修習梵行，追隨那位佛十二年中修習這三種禪定，當時仍然沒有理解一句經文的含義。從那位佛去世之後，中間經歷了二十大劫沒有佛出現，後來有佛出世，他又前往那位佛處修習梵行，像這樣經歷了十二億那術（Niyuta，意為億）諸佛，在每一位佛的住所都清凈地修習梵行。從那之後又供養了無數諸佛，很久之後才遇到光明如來（Prabhākara，意為光明使者）、至真、等正覺，從他那裡接受了三禪的智慧，直到現在才得到。』

佛告訴在座的各位：『當時的吉滿國王難道是別人嗎？不要這樣認為。為什麼呢？當時的吉滿國王，就是現在的我釋迦牟尼佛（Śākyamuni，意為釋迦族的聖人）、如來、至真、等正覺。從那時以來，直到現在才獲得這三禪的根本修行，自己成就佛果，坐在菩提樹下。』

當時，世尊又說了頌語：

『憶念我積累功德，經歷無數諸佛，遭遇各種塵世煩惱，未能自我解脫救濟。其間又供養，恒河沙數無數諸佛，

【English Translation】 English version: 『Also, it is through the wisdom of the three times—past, present, and future—that one can attain the unsurpassed path.』

At that time, after the World Honored One spoke this verse, he then told the good men and good women: 『In the past, countless kalpas as numerous as the sands of the Ganges River ago, a Buddha appeared in the world named Vipaśyin Tathāgata (Vipaśyin, meaning the observer), the Truly Real One, the Equally and Correctly Awakened One, Perfect in Understanding and Conduct, Well-Gone, Understanding the World, Unsurpassed Knight, Tamer of Men, Teacher of Gods and Humans, called Buddha, World Honored One, who also attained Buddhahood in this very place. At that time, there was a king named Kīrtimān (Kīrtimān, meaning famous), who governed this land, where the people were prosperous, the five grains were abundant, and the seven treasures were complete. The so-called seven treasures are: jewels, wheel treasure, jade woman treasure, horse treasure, elephant treasure, treasury treasure, and military treasure. He also had a thousand sons, who were multi-talented, brave, and proficient in the six arts. At that time, King Kīrtimān was old and frail, and wished to relinquish his throne to follow that Tathāgata, the Truly Real One, the Equally and Correctly Awakened One, and purely cultivate Brahma-conduct. He then handed over the throne to his eldest son and went to the place of Vipaśyin Buddha, seeking to cultivate Brahma-conduct, following that Buddha for twelve years, cultivating these three dhyānas (meditative states), yet still not understanding the meaning of even one sentence. After that Buddha passed away, there were no Buddhas for twenty great kalpas. Later, a Buddha appeared, and he again went to that Buddha to cultivate Brahma-conduct. In this way, he went through twelve niyutas (Niyuta, meaning a hundred million) of Buddhas, purely cultivating Brahma-conduct at the place of each and every Buddha. From then on, he made offerings to countless Buddhas, and after a long time, he finally encountered Prabhākara Tathāgata (Prabhākara, meaning light bringer), the Truly Real One, the Equally and Correctly Awakened One, and received the wisdom of the three dhyānas from him, which he has only now attained.』

The Buddha told those assembled: 『Was that King Kīrtimān someone different? Do not create such a view. Why? That King Kīrtimān was none other than I, Śākyamuni Buddha (Śākyamuni, meaning sage of the Shakya clan), the Tathāgata, the Truly Real One, the Equally and Correctly Awakened One. From that time until now, I have finally obtained the fundamental practice of these three dhyānas, and have myself attained Buddhahood, sitting at the bodhi tree.』

At that time, the World Honored One again spoke a verse:

『Reflecting on my accumulated merits, having passed through countless Buddhas, encountering all kinds of worldly afflictions, I was unable to liberate and save myself. In the meantime, I also made offerings to countless Buddhas as numerous as the sands of the Ganges River,

妻子國財施，　　未獲此三法。 　后遇光明尊，　　始得此尊慧， 　其間修凈行，　　始寤三禪法。 　澹然無憂畏，　　無生無染污， 　眾相自嚴飾，　　故號人中尊。 　由我平等慧，　　不起眾想著， 　化此天世人，　　典領三界尊。」

爾時，世尊說此偈已，時座上百千億眾生皆發無上正真道意。復有諸天、世人隨所念道各自成就。

爾時，有菩薩名曰凈，白佛言：「夫轉輪聖王典四天下，便能具足七寶，然後乃名為轉輪聖王。如來、至真、等正覺有七法度無極，然後乃名為至真、等正覺。今問如來！七法為有形？為無形？」

佛言：「止止！族姓子！吾今解汝機辯。如族姓子所問，如來七法則無有形。何以故？此法甚深不可窮盡，但為眾生故現有窮盡，然此七法無有窮盡。」

爾時，凈菩薩白佛言：「轉輪七寶復有形耶？無有形耶？」

佛言：「亦有形有情，亦有形亦無情。云何有形有情？玉女寶、象寶、馬寶、典藏寶、典兵寶，是為有形有情。云何有形無情？輪寶、珠寶，是為有形無情。」

爾時，凈菩薩白佛言：「世尊！如轉輪聖王在天之坐，意有所念尋念即至，爾時有形有情王念便至，為有情而至？無情而至？」

佛言：「此雖有情王念便

【現代漢語翻譯】 現代漢語譯本 『擁有妻子、國家和財富的佈施， 　　也未能獲得這三種殊勝的佛法。 　　後來遇到了光明尊（指佛）， 　　才開始獲得這種尊貴的智慧， 　　在此期間修持清凈的行為， 　　才領悟了三禪的法門。 　　內心平靜沒有憂愁和畏懼， 　　沒有生滅也沒有染污， 　　各種美好的相貌自然莊嚴自身， 　　所以被稱為人中之尊。 　　由於我擁有平等的智慧， 　　不會生起各種執著和妄想， 　　教化這些天界和世間的人們， 　　統領三界的尊者。』 　　這時，世尊說完這首偈語后，當時在座的成百上千億的眾生都發起了無上正真道的心意。又有諸天和世間的人們，隨著各自所念的道，各自成就。 　　這時，有一位菩薩名叫凈（凈菩薩），稟告佛說：『轉輪聖王統治四大天下，便能具足七寶，然後才能被稱為轉輪聖王。如來、至真、等正覺（佛的稱號）有七種法門可以度過無極的苦海，然後才能被稱為至真、等正覺。現在請問如來！這七種法門是有形的？還是無形的？』 　　佛說：『停止！停止！族姓之子（對菩薩的尊稱）！我現在為你解答你巧妙的提問。正如你所問的，如來的七法是無形的。為什麼呢？因為這種法非常深奧，無法窮盡，但爲了眾生的緣故，才顯現有窮盡，然而這七法實際上是沒有窮盡的。』 　　這時，凈菩薩稟告佛說：『轉輪聖王的七寶是有形的呢？還是無形的呢？』 　　佛說：『既有有形的有情的，也有有形的無情的。什麼是有形的有情的呢？玉女寶、象寶、馬寶、典藏寶、典兵寶，這些是有形的有情的。什麼是有形的無情的呢？輪寶、珠寶，這些是有形的無情的。』 　　這時，凈菩薩稟告佛說：『世尊！如果轉輪聖王在天上的座位上，心中有所想念，隨即念頭就到，這時有形的有情的王念就到，是由於有情而到呢？還是無情而到呢？』 　　佛說：『這雖然是有情的，但王的念頭……』

【English Translation】 English version 『Giving away wives, national treasures, and wealth, 　　Has not attained these three dharmas. 　　Later, encountering the Light Honored One (referring to the Buddha), 　　Only then did I begin to acquire this noble wisdom, 　　During this time, practicing pure conduct, 　　Only then did I awaken to the three dhyana (禪那) methods. 　　Calmly without worry or fear, 　　Without arising or defilement, 　　Various beautiful appearances naturally adorn oneself, 　　Therefore, called the Honored One among people. 　　Because I possess equal wisdom, 　　Not arising to various attachments and delusions, 　　Transforming these beings of the heavens and the world, 　　The Honored One who governs the three realms.』 　　At that time, after the World Honored One spoke this verse, hundreds of thousands of millions of beings in the assembly all aroused the intention for unsurpassed, true, and correct enlightenment. Furthermore, various devas (天) and people of the world, according to their respective thoughts of the path, each attained accomplishment. 　　At that time, there was a Bodhisattva named Pure (凈菩薩), who said to the Buddha: 『A Chakravartin (轉輪聖王) King who rules over the four great continents is able to possess the seven treasures, and only then can he be called a Chakravartin King. The Tathagata (如來), the Truly Real One, the Equally and Correctly Awakened One (佛的稱號), has seven dharmas to cross over the boundless sea of suffering, and only then can he be called the Truly Real One, the Equally and Correctly Awakened One. Now I ask the Tathagata! Are these seven dharmas with form? Or are they without form?』 　　The Buddha said: 『Stop! Stop! Son of a noble family (對菩薩的尊稱)! Now I will explain your skillful question. As you have asked, the seven dharmas of the Tathagata are without form. Why? Because this dharma is very profound and cannot be exhausted, but for the sake of sentient beings, it appears to be exhaustible, yet these seven dharmas are actually inexhaustible.』 　　At that time, the Pure Bodhisattva said to the Buddha: 『Are the seven treasures of the Chakravartin King with form? Or are they without form?』 　　The Buddha said: 『There are both with form and with sentience, and there are also with form and without sentience. What are those with form and with sentience? The Jewel Maiden, the Elephant Jewel, the Horse Jewel, the Treasurer Jewel, the Military Advisor Jewel, these are with form and with sentience. What are those with form and without sentience? The Wheel Jewel, the Gem Jewel, these are with form and without sentience.』 　　At that time, the Pure Bodhisattva said to the Buddha: 『World Honored One! If the Chakravartin King is on his heavenly seat, and whatever he thinks of, the thought immediately arrives, at this time, the King's thought, which is with form and with sentience, arrives, is it because of sentience that it arrives? Or is it without sentience that it arrives?』 　　The Buddha said: 『Although this is with sentience, the King's thought...』

至，非彼知王意至。」

凈菩薩白佛言：「彼雖有情，何異輪寶、珠寶乎？」

佛言：「云何？族姓子！輪寶、珠寶亦由念至，然此二者，有音響言教不乎？」

凈菩薩言：「無有言教。」

佛言：「如是，族姓子！雖有情以念故則至，不取言教。」

凈菩薩復白佛言：「云何？世尊！若轉輪聖王心念便至，欲使輪寶、珠寶有言教者得不乎？」

佛言：「得。何以故？轉輪王威力使然，便有言教。」

凈菩薩言：「轉輪聖王非通非感，云何使無情而有言教？」

佛言：「轉輪聖王得世俗通，能使世物如念所應，但未能使有情之物令至無情。」

凈菩薩復言：「云何使有情之物令至無情？」

佛言：「族姓子！今當爲汝一一分別，有情之物令至無情，無情之物令至有情。善思念之，今當爲汝說。如轉輪聖王觀彼有形有情眾生，愛而樂者未能捨離，欲使永存終無變易。自念己身受王聖位，但睹其福不睹磨滅，是謂無形之物慾使有情。如善男子、善女人已成道跡，恒自思惟：『我今舍故不復愛樂，欲滅此形無染于識。』是謂有形而滅于情。」

佛言：「族姓子！如四法界，一法界增、諸界有損，諸界悉增、一界有損，此由有情而增，不由無情而增。」

【現代漢語翻譯】 現代漢語譯本：『乃至，並非他知道國王的心意才至。』

凈菩薩對佛說：『他們雖然有情識，與輪寶（cakra-ratna，轉輪王擁有的輪寶）和珠寶有什麼區別呢？』

佛說：『怎麼樣？善族姓之子！輪寶和珠寶也是因為心念而至，然而這兩者，有聲音和言語教誨嗎？』

凈菩薩說：『沒有言語教誨。』

佛說：『是的，善族姓之子！雖然有情識的眾生因為心念的緣故而至，卻不能接受言語教誨。』

凈菩薩又對佛說：『怎麼樣？世尊！如果轉輪聖王心念一動就能使輪寶和珠寶到達，想要使輪寶和珠寶發出言語教誨，可以做到嗎？』

佛說：『可以做到。為什麼呢？轉輪王的威力使然，它們便能發出言語教誨。』

凈菩薩說：『轉輪聖王並非具有神通或感應，怎麼能使無情之物發出言語教誨呢？』

佛說：『轉輪聖王得到世俗的神通，能使世間之物如他心念所想的那樣，但不能使有情之物變為無情。』

凈菩薩又問：『怎樣才能使有情之物變為無情呢？』

佛說：『善族姓之子！我現在將為你們一一分別說明，如何使有情之物變為無情，以及如何使無情之物變為有情。好好思考，我現在為你們說。比如轉輪聖王觀察那些有形體的有情眾生，因為愛戀而無法捨棄，想要讓他們永遠存在而沒有變易。自己想到自身承受國王的聖位，只看到其中的福報而看不到磨滅，這就是想要使無形之物變為有情。如同善男子、善女人已經成就道業，經常自己思惟：『我現在捨棄舊有的，不再愛戀，想要滅除這個形體，不讓意識受到沾染。』這就是使有形之物滅絕情識。』

佛說：『善族姓之子！如同四法界（catasso dhamma-dhātu，四種法界），一個法界增長，其他法界就會有所減損；所有法界都增長，一個法界就會有所減損。這都是由於有情眾生的緣故而增長，不是由於無情之物的緣故而增長。』

【English Translation】 English version: 'Even to, not because he knows the king's mind does he come.'

Pure Bodhisattva said to the Buddha: 'Although they are sentient, what is the difference between them and the wheel-jewel (cakra-ratna, the wheel jewel possessed by a Chakravartin) and the precious jewel?'

The Buddha said: 'How so? Son of a good family! The wheel-jewel and the precious jewel also come because of thought, but do these two have sound and verbal teachings?'

Pure Bodhisattva said: 'They have no verbal teachings.'

The Buddha said: 'Thus, son of a good family! Although sentient beings come because of thought, they do not receive verbal teachings.'

Pure Bodhisattva again said to the Buddha: 'How is it, World Honored One! If a Chakravartin King can make the wheel-jewel and the precious jewel arrive with a thought, can he make the wheel-jewel and the precious jewel utter verbal teachings?'

The Buddha said: 'He can. Why? It is due to the power of the Chakravartin King that they can utter verbal teachings.'

Pure Bodhisattva said: 'The Chakravartin King does not have supernatural powers or responsiveness, how can he make inanimate objects utter verbal teachings?'

The Buddha said: 'The Chakravartin King obtains mundane supernatural powers, which enable worldly things to be as he thinks, but he cannot make sentient things become inanimate.'

Pure Bodhisattva asked again: 'How can sentient things be made inanimate?'

The Buddha said: 'Son of a good family! Now I will explain to you one by one how to make sentient things inanimate and how to make inanimate things sentient. Think well, now I will tell you. For example, a Chakravartin King observes those sentient beings with form, and because of love and attachment, he cannot abandon them, wanting them to exist forever without change. He thinks of himself as bearing the holy position of a king, seeing only the blessings and not seeing the decay, this is wanting to make inanimate things sentient. Like a good man or good woman who has attained the path, constantly thinking to themselves: 'Now I abandon the old and no longer love it, wanting to extinguish this form and not let consciousness be tainted.' This is making things with form extinguish sentience.'

The Buddha said: 'Son of a good family! Like the four realms of Dharma (catasso dhamma-dhātu, four realms of Dharma), if one realm increases, the other realms will be diminished; if all realms increase, one realm will be diminished. This is all due to the increase of sentient beings, not due to the increase of inanimate things.'

凈菩薩復白佛言：「如世尊言，我今當說有情至無情，無情至有情；今如來但說有情至無情，不聞如來說無情至有情。」

佛言：「善哉，善哉！族姓子！今發汝問者皆佛威神。我今反問汝，當一一報我。云何？族姓子！若有善男子、善女人，初在學地成就學法七無漏觀，是時復有凡夫過去當來現在心不乎？」

答曰：「無也。世尊！」

佛言：「如是如是。族姓子！是謂無情于有情。」

佛復問凈菩薩：「云何？族姓子！如今無學修九清凈道，爾時復有七無漏觀不乎？」

答曰：「無也。世尊！」

佛復言：「族姓子！不退轉菩薩得虛空觀修十六聖行，爾時無學修九清凈道不乎？」

答曰：「不也。世尊！」

佛言：「如是如是。族姓子！是謂無情于有情。」

佛復問：「云何？族姓子！如今八住菩薩得佛形相、獲三十二聖諦，爾時復有九清凈道不乎？」

答曰：「無也。世尊！」

佛言：「如是如是。族姓子！是謂無情于有情。」

佛復問凈菩薩曰：「云何？族姓子！九地菩薩，爾時復有三十二聖諦不乎？」

答曰：「無也。世尊！」

佛言：「如是如是。族姓子！是謂無情于有情。」

佛復問凈菩薩曰

【現代漢語翻譯】 現代漢語譯本 凈菩薩再次對佛說：『正如世尊所說，我本以為您會講述有情眾生變為無情眾生，以及無情眾生變為有情眾生；現在如來只是說了有情眾生變為無情眾生，沒有聽到如來說無情眾生變為有情眾生。』 佛說：『好啊，好啊！善男子！你現在提出的問題，都是佛的威神力所致。我現在反過來問你，你要一一回答我。怎麼樣？善男子！如果有善男子、善女人，最初在學習階段成就了學習之法和七無漏觀（seven pure perceptions），那時還會有凡夫過去、未來、現在的心嗎？』 回答說：『沒有了，世尊！』 佛說：『是這樣，是這樣。善男子！這就是所謂的無情變為有情。』 佛又問凈菩薩：『怎麼樣？善男子！現在無學之人修習九清凈道（nine pure paths），那時還會有七無漏觀嗎？』 回答說：『沒有了，世尊！』 佛又說：『善男子！不退轉菩薩（non-regressing Bodhisattva）獲得虛空觀（perception of emptiness），修習十六聖行（sixteen noble practices），那時無學之人還會修習九清凈道嗎？』 回答說：『不會了，世尊！』 佛說：『是這樣，是這樣。善男子！這就是所謂的無情變為有情。』 佛又問：『怎麼樣？善男子！現在八地菩薩（eighth-ground Bodhisattva）獲得佛的形相、獲得三十二聖諦（thirty-two noble truths），那時還會有九清凈道嗎？』 回答說：『沒有了，世尊！』 佛說：『是這樣，是這樣。善男子！這就是所謂的無情變為有情。』 佛又問凈菩薩說：『怎麼樣？善男子！九地菩薩（ninth-ground Bodhisattva），那時還會有三十二聖諦嗎？』 回答說：『沒有了，世尊！』 佛說：『是這樣，是這樣。善男子！這就是所謂的無情變為有情。』 佛又問凈菩薩說

【English Translation】 English version Then Pure Bodhisattva said to the Buddha again: 'As the World-Honored One said, I thought you would speak of sentient beings becoming non-sentient beings, and non-sentient beings becoming sentient beings; now the Tathagata only speaks of sentient beings becoming non-sentient beings, and I have not heard the Tathagata speak of non-sentient beings becoming sentient beings.' The Buddha said: 'Excellent, excellent! Good son! Your questions now arise from the Buddha's majestic power. Now I will ask you in return, and you must answer me one by one. What do you think? Good son! If there are good men and good women who, in the initial stage of learning, achieve the learning methods and the seven pure perceptions (seven pure perceptions), will there still be the minds of ordinary people in the past, future, and present?' He answered: 'No, World-Honored One!' The Buddha said: 'So it is, so it is. Good son! This is what is called non-sentient becoming sentient.' The Buddha then asked Pure Bodhisattva: 'What do you think? Good son! Now that those who have nothing more to learn cultivate the nine pure paths (nine pure paths), will there still be the seven pure perceptions?' He answered: 'No, World-Honored One!' The Buddha then said: 'Good son! When a non-regressing Bodhisattva (non-regressing Bodhisattva) obtains the perception of emptiness (perception of emptiness) and cultivates the sixteen noble practices (sixteen noble practices), will those who have nothing more to learn still cultivate the nine pure paths?' He answered: 'No, World-Honored One!' The Buddha said: 'So it is, so it is. Good son! This is what is called non-sentient becoming sentient.' The Buddha then asked: 'What do you think? Good son! Now that an eighth-ground Bodhisattva (eighth-ground Bodhisattva) obtains the form of the Buddha and attains the thirty-two noble truths (thirty-two noble truths), will there still be the nine pure paths?' He answered: 'No, World-Honored One!' The Buddha said: 'So it is, so it is. Good son! This is what is called non-sentient becoming sentient.' The Buddha then asked Pure Bodhisattva: 'What do you think? Good son! When a ninth-ground Bodhisattva (ninth-ground Bodhisattva) is present, will there still be the thirty-two noble truths?' He answered: 'No, World-Honored One!' The Buddha said: 'So it is, so it is. Good son! This is what is called non-sentient becoming sentient.' The Buddha then asked Pure Bodhisattva

：「云何？族姓子！如今如來、至真、等正覺，最後降伏十四諸塵垢，爾時復有三禪行不乎？」

答曰：「無也。世尊！」

佛言：「如是如是。族姓子！是謂無情于有情。」

佛復告凈菩薩：「今已為汝說有情于無情、無情于有情，便能具足如來道教，上菩薩位進趣道場，猶如月光眾星中明，普曜一切莫不蒙照。菩薩摩訶薩具此有情于無情、無情于有情者，便能具足如來聖行，身黃金色眾德巍巍，猶紫磨金山，眾智自在。」

爾時，凈菩薩白佛言：「世尊！今日如來、至真、等正覺，有情于無情耶？無情于有情耶？」

爾時，世尊聞凈菩薩問此義已，便放身支節光明，普照無量諸佛剎土，盡令金色。還攝光明，便告凈菩薩曰：「善哉，善哉！族姓子！今以無相之法而問如來此義。如來、至真、等正覺已過九地故，有情于無情至成得佛乃至道場，是謂無情于有情。何以故？皆由眾生有想著故。」

爾時，凈菩薩復白佛言：「如世尊所說，以眾生故無情于有情，如來今日未離耶？」

佛言：「已離，雖處亦不染。」

又問：「云何？世尊！如來別情乃使無情于有情，唯有無情于有情耶？」

佛言：「族姓子！如來無復別情，更有無情于有情；但以第一義故，無

【現代漢語翻譯】 現代漢語譯本：『怎麼樣？善男子！如今如來（Tathagata，如實而來者）、至真（Satya，真實者）、等正覺（Samyaksambuddha，正等覺悟者），最後降伏十四種塵垢，那時還會有三禪的修行嗎？』 凈菩薩回答說：『沒有了，世尊！』 佛說：『是的，是的。善男子！這就是所謂的無情對於有情。』 佛又告訴凈菩薩：『現在我已經為你說了有情對於無情、無情對於有情，就能具足如來的道教，登上菩薩的果位，進趣道場，猶如月光在眾星中明亮，普遍照耀一切，沒有不蒙受照耀的。菩薩摩訶薩具足這有情對於無情、無情對於有情，就能具足如來的聖行，身如黃金色，眾德巍巍，猶如紫磨金山，眾智自在。』 當時，凈菩薩問佛說：『世尊！今日如來（Tathagata，如實而來者）、至真（Satya，真實者）、等正覺（Samyaksambuddha，正等覺悟者），是有情對於無情呢？還是無情對於有情呢？』 當時，世尊聽到凈菩薩問這個義理后，便從身體的各個關節放出光明，普遍照耀無量諸佛剎土，全部變成金色。然後收回光明，告訴凈菩薩說：『好啊，好啊！善男子！現在你用無相的法來問如來這個義理。如來（Tathagata，如實而來者）、至真（Satya，真實者）、等正覺（Samyaksambuddha，正等覺悟者）已經超過九地，所以有情對於無情直到成就佛乃至道場，這就是所謂的無情對於有情。為什麼呢？都是因為眾生有執著想的緣故。』 當時，凈菩薩又問佛說：『如世尊所說，因為眾生的緣故，無情對於有情，如來今日還沒有離開嗎？』 佛說：『已經離開了，雖然身處其中，也不會被染污。』 又問：『怎麼樣？世尊！如來特別的情感才使得無情對於有情，只有無情對於有情嗎？』 佛說：『善男子！如來沒有特別的情感，更有無情對於有情；但因為第一義的緣故，沒有……』

【English Translation】 English version: 'What? Son of good family! Now the Tathagata (Tathagata, The One Who Has Thus Come), the Truly Real (Satya, The Truthful One), the Perfectly Enlightened One (Samyaksambuddha, The Perfectly and Fully Awakened One), has finally subdued the fourteen kinds of defilements. At that time, will there still be the practice of the third dhyana (meditative absorption)?' The Pure Bodhisattva replied: 'No, World Honored One!' The Buddha said: 'So it is, so it is. Son of good family! This is what is called the insentient towards the sentient.' The Buddha further told the Pure Bodhisattva: 'Now I have spoken to you about the sentient towards the insentient, and the insentient towards the sentient. Then one can fully possess the Tathagata's (Tathagata, The One Who Has Thus Come) teachings, ascend to the Bodhisattva position, and advance towards the Bodhimanda (place of enlightenment), like the moonlight shining brightly among the stars, universally illuminating everything, and nothing is not illuminated. The Bodhisattva-Mahasattva (great being) who possesses this sentient towards the insentient, and the insentient towards the sentient, can then fully possess the Tathagata's (Tathagata, The One Who Has Thus Come) holy conduct, with a body of golden color, and majestic virtues, like a mountain of purified gold, with freedom in all wisdom.' At that time, the Pure Bodhisattva asked the Buddha: 'World Honored One! Today, is the Tathagata (Tathagata, The One Who Has Thus Come), the Truly Real (Satya, The Truthful One), the Perfectly Enlightened One (Samyaksambuddha, The Perfectly and Fully Awakened One), sentient towards the insentient? Or is it insentient towards the sentient?' At that time, the World Honored One, having heard the Pure Bodhisattva ask this meaning, then emitted light from the joints of his body, universally illuminating countless Buddha-lands, making them all golden in color. Then he withdrew the light and told the Pure Bodhisattva: 'Excellent, excellent! Son of good family! Now you ask the Tathagata (Tathagata, The One Who Has Thus Come) about this meaning with the Dharma (teachings) of no-form. The Tathagata (Tathagata, The One Who Has Thus Come), the Truly Real (Satya, The Truthful One), the Perfectly Enlightened One (Samyaksambuddha, The Perfectly and Fully Awakened One) has already surpassed the nine grounds, therefore the sentient towards the insentient until the attainment of Buddhahood and even the Bodhimanda (place of enlightenment), this is what is called the insentient towards the sentient. Why? It is all because sentient beings have clinging thoughts.' At that time, the Pure Bodhisattva again asked the Buddha: 'As the World Honored One said, because of sentient beings, the insentient is towards the sentient, has the Tathagata (Tathagata, The One Who Has Thus Come) not yet departed from this today?' The Buddha said: 'Already departed, although dwelling within, one is not defiled.' He further asked: 'What? World Honored One! Is it only the Tathagata's (Tathagata, The One Who Has Thus Come) particular feelings that cause the insentient to be towards the sentient, or is there only the insentient towards the sentient?' The Buddha said: 'Son of good family! The Tathagata (Tathagata, The One Who Has Thus Come) has no more particular feelings, there is even more the insentient towards the sentient; but because of the ultimate meaning, there is no...'

情于有情。」

凈菩薩復問：「云何于無情？云何于有情？」

佛言：「族姓子！我無辟支佛阿羅漢心，然有慈悲喜護，是謂無情于有情。」

凈菩薩言：「如來今日無情于有情，頗有無情于無情乎？」

佛言：「有。」

凈菩薩問曰：「何者是？」

佛言：「我今心滅托在無為，是謂無情于無情。」

凈菩薩問曰：「無為亦有情，無情亦有情，名假號耶？云何？世尊言我今心滅托在無為？」

佛言：「族姓子！如是如是。如汝所言，一切諸法皆悉假號，是亦有情于無情，無情于有情。」

凈菩薩復白佛言：「如世尊所說，諸法亂、諸法不定、諸法無常。云何于假號法中，復說無情于有情，有情于無情？」

佛言：「云何？族姓子！我今當以第一義問汝，汝當以一一報我。汝今有情耶？無情耶？」

答曰：「有情。」

佛言：「汝情何所立？」

答曰：「立於無情。」

佛言：「汝今有情，云何立於無情？」

答曰：「舍有趣無，故立於無情。」

佛言：「無情既無，為何所立？」

答曰：「立無所立。」

佛言：「汝今用何等法立無所立？」

答曰：「我今不見有情、不見無情，故立無所

【現代漢語翻譯】 現代漢語譯本： 『情于有情。』

凈菩薩又問：『什麼叫做對有情無情？什麼叫做對有情有情？』

佛說：『善男子！我沒有辟支佛（Pratyekabuddha，獨自覺悟者）和阿羅漢（Arhat，已證得涅槃的修行者）的心，但有慈悲喜捨，這就是所謂的對有情無情。』

凈菩薩說：『如來今天對有情無情，那麼有沒有對無情也無情的情況呢？』

佛說：『有。』

凈菩薩問道：『那是什麼呢？』

佛說：『我現在心識寂滅，寄託于無為（Asamskrta，不生不滅的境界），這就是所謂的對無情無情。』

凈菩薩問道：『無為也有情，無情也有情，這只是假名嗎？為什麼世尊說我現在心識寂滅，寄託于無為呢？』

佛說：『善男子！是的，是的。正如你所說，一切諸法都是假名，這就是所謂的有情對無情，無情對有情。』

凈菩薩再次對佛說：『正如世尊所說，諸法是混亂的、諸法是不定的、諸法是無常的。為什麼在假名法中，又說對有情無情，有情對無情呢？』

佛說：『怎麼樣？善男子！我現在用第一義（Paramartha，最高的真理）來問你，你應當一一回答我。你現在是有情嗎？還是無情呢？』

回答說：『是有情。』

佛說：『你的情建立在什麼之上？』

回答說：『建立在無情之上。』

佛說：『你現在是有情，為什麼建立在無情之上？』

回答說：『因為捨棄了對存在的執著，所以建立在無情之上。』

佛說：『無情既然不存在，又建立在什麼之上？』

回答說：『建立在無所立之上。』

佛說：『你現在用什麼法來建立無所立？』

回答說：『我現在不見有情，也不見無情，所以建立在無所立之上。

【English Translation】 English version: 『Affection towards sentient beings.』

Pure Bodhisattva further asked: 『What is meant by being without affection towards sentient beings? What is meant by having affection towards sentient beings?』

The Buddha said: 『Son of a good family! I do not have the mind of a Pratyekabuddha (one who attains enlightenment independently) or an Arhat (one who has attained Nirvana), but I have loving-kindness, compassion, joy, and equanimity. This is what is meant by being without affection towards sentient beings.』

Pure Bodhisattva said: 『The Tathagata (another name for the Buddha) today is without affection towards sentient beings. Is there also a case of being without affection towards non-sentient beings?』

The Buddha said: 『There is.』

Pure Bodhisattva asked: 『What is that?』

The Buddha said: 『My mind is now extinguished and relies on the Unconditioned (Asamskrta, the state of being uncreated and unceasing). This is what is meant by being without affection towards non-sentient beings.』

Pure Bodhisattva asked: 『The Unconditioned also has sentience, and non-sentience also has sentience. Are these just nominal designations? Why does the World-Honored One say that my mind is now extinguished and relies on the Unconditioned?』

The Buddha said: 『Son of a good family! It is so, it is so. As you say, all dharmas (phenomena) are nominal designations. This is also what is meant by sentient beings towards non-sentient beings, and non-sentient beings towards sentient beings.』

Pure Bodhisattva again said to the Buddha: 『As the World-Honored One said, all dharmas are chaotic, all dharmas are impermanent, all dharmas are inconstant. Why, within these nominal dharmas, do you again speak of being without affection towards sentient beings and having affection towards non-sentient beings?』

The Buddha said: 『What do you think? Son of a good family! I will now ask you with the ultimate meaning (Paramartha, the highest truth), and you should answer me one by one. Are you now sentient or non-sentient?』

He answered: 『Sentient.』

The Buddha said: 『Where does your sentience rely?』

He answered: 『It relies on non-sentience.』

The Buddha said: 『You are now sentient, why do you rely on non-sentience?』

He answered: 『Because I have abandoned attachment to existence, therefore I rely on non-sentience.』

The Buddha said: 『Since non-sentience does not exist, on what does it rely?』

He answered: 『It relies on that which has no reliance.』

The Buddha said: 『What dharma (principle) do you now use to establish that which has no reliance?』

He answered: 『I now see neither sentient beings nor non-sentient beings, therefore I establish that which has no reliance.』

立。」

佛言：「族姓子！汝言一切諸法假號。云何于假號法中，說有情于無情，說無情于有情？若當爾者，諸法亂、諸法不定、諸法無常；汝今復說，亦不有情亦不無情，故立無所立。」

爾時，凈菩薩默然不報。佛言：「族姓子！汝觀何等義默然不報？」

凈菩薩言：「我觀第一義中無言無說，故默然耳。」

佛言：「如是如是。族姓子！一切諸法皆悉假號，于假號法中非真非有，以染污心故眾生不達，各自稱說此是泥洹、此是生死；以第一義清凈觀者，亦無泥洹亦無生死。」

爾時，世尊便說斯偈：

「一切諸法界，　　本無無所有， 　生死不達觀，　　謂為法自爾。 　經歷三世俗，　　進求菩薩道， 　退轉如恒沙，　　豈有達本無？ 　十力哀現世，　　愍念群品等， 　為演假號法，　　令知至道明。 　解脫無等侶，　　速疾演法音， 　無量眾生類，　　充以法甘露。 　大道無形像，　　非有情無情， 　但生染污心，　　不獲三禪本。 　若欲修習本，　　清凈七無漏， 　宣暢九凈地，　　是謂趣道門。 　初欲趣道場，　　繫著十四心， 　得佛乃當滅，　　然後成道果。 　十六諸聖諦，　　菩薩諸法印， 　授莂甘露慧，　　因號為如來。 　三

【現代漢語翻譯】 現代漢語譯本 佛說：『族姓子（指具有高貴血統的人）！你說一切諸法都是假名安立的。那麼，在假名安立的諸法中，怎麼能說有情眾生存在於無情之物中，或者說無情之物存在於有情眾生中呢？如果像你說的這樣，那麼諸法就會混亂、不穩定、無常；而你現在又說，既不是有情也不是無情，所以才說無所立。』 當時，凈菩薩（指具有清凈德行的菩薩）沉默不語。佛說：『族姓子！你觀察到什麼意義而默然不答？』 凈菩薩說：『我觀察到第一義諦（指最高的真理）中沒有言語和說法，所以才默然不語。』 佛說：『是這樣的，是這樣的。族姓子！一切諸法都只是假名安立，在假名安立的諸法中，既非真實存在也非完全沒有，因為眾生被染污的心所矇蔽，所以不能明白，各自稱說這是涅槃（指解脫的境界），那是生死（指輪迴的狀態）；如果用第一義諦的清凈智慧來觀察，那麼既沒有涅槃也沒有生死。』 當時，世尊（指釋迦牟尼佛）便說了這首偈： 『一切諸法界，本來無所有， 生死不達觀，謂為法自爾。 經歷三世俗，進求菩薩道， 退轉如恒沙，豈有達本無？ 十力（指佛的十種力量）哀現世，愍念群品等， 為演假號法，令知至道明。 解脫無等侶，速疾演法音， 無量眾生類，充以法甘露。 大道無形像，非有情無情， 但生染污心，不獲三禪本。 若欲修習本，清凈七無漏， 宣暢九凈地，是謂趣道門。 初欲趣道場，繫著十四心， 得佛乃當滅，然後成道果。 十六諸聖諦，菩薩諸法印， 授莂甘露慧，因號為如來（指佛的稱號）。』 三

【English Translation】 English version The Buddha said: 'Son of a good family! You say that all dharmas are established by provisional names. How can you say that sentient beings exist in insentient things, or that insentient things exist in sentient beings, within these provisionally named dharmas? If it were as you say, then all dharmas would be confused, unstable, and impermanent. But now you say that it is neither sentient nor insentient, therefore you establish nothing.' At that time, Pure Bodhisattva (referring to a Bodhisattva with pure virtues) remained silent and did not reply. The Buddha said: 'Son of a good family! What meaning do you observe that you remain silent and do not reply?' Pure Bodhisattva said: 'I observe that in the First Principle (referring to the ultimate truth), there is no speech or explanation, therefore I remain silent.' The Buddha said: 'So it is, so it is. Son of a good family! All dharmas are merely established by provisional names. Within these provisionally named dharmas, they are neither truly existent nor completely non-existent. Because sentient beings are obscured by defiled minds, they do not understand, and each claims, 'This is Nirvana (referring to the state of liberation), this is Samsara (referring to the cycle of rebirth).' But if one observes with the pure wisdom of the First Principle, there is neither Nirvana nor Samsara.' At that time, the World Honored One (referring to Shakyamuni Buddha) spoke this verse: 'All realms of dharmas, are fundamentally without anything, Not understanding the view of Samsara, they say the Dharma is naturally so. Experiencing the three realms, advancing to seek the Bodhisattva path, Retreating like the sands of the Ganges, how can they attain the fundamental non-existence? The Ten Powers (referring to the ten powers of the Buddha) compassionately appear in the world, pitying all beings equally, Expounding the provisional names of dharmas, enabling them to know the ultimate path clearly. Liberation without equal companions, swiftly proclaiming the Dharma sound, Countless sentient beings, filled with the nectar of the Dharma. The Great Path has no form or image, neither sentient nor insentient, But arising from defiled minds, they do not obtain the basis of the Third Dhyana (referring to the third level of meditative absorption). If one wishes to cultivate the basis, purify the seven unconditioned, Proclaim the nine pure lands, this is called the gate to the path. Initially wishing to approach the Bodhi-field, bound by the fourteen minds, Attaining Buddhahood, then they will be extinguished, and then the fruit of the path will be achieved. The sixteen noble truths, the Dharma seals of the Bodhisattvas, Bestowing the prophecy of nectar wisdom, therefore called Tathagata (referring to the title of the Buddha).' Three

十二法本，　　菩薩神通慧， 　消滅三世患，　　漸至於泥洹。 　夫欲求佛道，　　莊嚴諸剎土， 　聲遍十方世，　　修禪乃得獲。 　無漏三禪行，　　諸佛深奧藏， 　為眾生立誓，　　為說無死法。 　行盡不造行，　　果亦無果報， 　道從平等慧，　　心一無邪念。 　四信如來寶，　　六種為世塵， 　七覺清凈鬘，　　八道具乃成。 　世俗五通道，　　如鳥逝虛空， 　繫命在地大，　　不免生死難。 　六通大乘道，　　遊戲虛空淵， 　至竟不退轉，　　斯安非有餘。 　慧觀達清凈，　　悉照闇冥中， 　無著亦不染，　　故號為天尊。 　道生不自生，　　因緣乃有道， 　法法不自知，　　虛寂何為道？ 　人本處生死，　　流浪不自覺， 　精進不懈怠，　　漸漸應聖律。 　心珠素自明，　　不假外光明， 　日月有五翳，　　何能有所照？ 　佛本行清凈，　　心慧無瑕塵， 　自濟復濟彼，　　所至無掛礙。 　能斷諸悕望，　　蠲除諸縛著， 　照以諸法光，　　莫知愚冥闇。 　泥洹性清凈，　　不見有往還， 　深微不可睹，　　澹然不變易。 　入禪一定意，　　感動諸十方， 　神足道力強，　　八等不虧損。 　所以發弘誓，　　雨淚愍眾生， 　咸念代受苦

【現代漢語翻譯】 現代漢語譯本 十二法本，菩薩以神通智慧，消滅過去、現在、未來三世的苦患，逐漸達到涅槃（Nirvana，解脫）。 想要尋求佛道，莊嚴清凈諸佛的剎土（Buddha-kshetra，佛的國土），使名聲遍佈十方世界，必須修習禪定才能獲得。 無漏的三禪修行，是諸佛深奧的寶藏，（菩薩）為眾生立下誓願，為他們宣說不死的法門。 修行達到極致而不執著于修行，證得果位也不執著于果報，道從平等智慧中產生，心中沒有邪念。 對如來（Tathagata，佛的稱號）的四種信心如同珍寶，六種感官如同世間的塵埃，七覺支如同清凈的花鬘，八正道是成就的基礎。 世俗的五種通道，如同鳥兒飛逝在虛空中，生命被束縛于地大（Prthivi-dhatu，地元素），無法避免生死的苦難。 六神通是大乘的道路，可以在虛空中自由自在地遊歷，最終不會退轉，這種安寧沒有其他可以超越。 用智慧觀察達到清凈，能夠照亮一切黑暗，不執著也不被污染，所以被稱為天尊。 道不是自己產生的，而是因緣和合而有道，法本身沒有知覺，空虛寂靜又怎麼能說是道呢？ 人們本來就處在生死輪迴之中，隨波逐流而不自覺醒，精進修行不懈怠，就能漸漸符合聖人的法則。 心如明珠本來就是光明的，不需要外來的光芒，日月有五種遮蔽，又怎麼能照亮萬物呢？ 佛的本性是清凈的，心和智慧沒有瑕疵和塵埃，自己解脫也幫助他人解脫，所到之處沒有任何掛礙。 能夠斷除各種希望，去除各種束縛和執著，用諸法的光明來照耀，不再有愚昧和黑暗。 涅槃的本性是清凈的，看不到有來有去，深奧微妙難以察覺，淡泊寧靜不會改變。 進入禪定就能使意念專注，感動十方世界，神通和道力強大，八種解脫不會虧損。 所以才發出宏大的誓願，流下眼淚憐憫眾生，常常想著代替眾生受苦。

【English Translation】 English version The twelve Dharmas: Bodhisattvas (Bodhisattva, an enlightened being) use their supernatural powers and wisdom to eliminate the suffering of the three times (past, present, and future), gradually reaching Nirvana (Nirvana, liberation). If one wishes to seek the Buddha's path, adorn the pure Buddha-lands (Buddha-kshetra, Buddha's field), and spread one's name throughout the ten directions, one must cultivate meditation to attain it. The undefiled practice of the three Dhyanas (Dhyana, meditation) is the profound treasure of all Buddhas. (Bodhisattvas) make vows for sentient beings and preach the Dharma of immortality for them. When practice reaches its limit without clinging to practice, and when one attains fruition without clinging to the reward, the path arises from equal wisdom, and the mind is without evil thoughts. The four faiths in the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) are like treasures, the six senses are like the dust of the world, the seven factors of enlightenment are like a pure garland, and the eightfold path is the foundation for accomplishment. The five worldly paths are like birds flying in the empty sky. Life is bound to the earth element (Prthivi-dhatu, earth element) and cannot escape the suffering of birth and death. The six supernormal powers are the path of the Mahayana (Mahayana, the Great Vehicle), allowing one to roam freely in the abyss of emptiness, ultimately without regression. This peace is unsurpassed. Observing with wisdom attains purity, illuminating all darkness, without attachment or defilement, hence the title 'Celestial Venerable'. The path does not arise by itself, but arises from the aggregation of causes and conditions. Dharma itself has no awareness, so how can emptiness and stillness be called the path? People are inherently in the cycle of birth and death, drifting along without awareness. Diligent practice without懈怠 gradually conforms to the laws of the saints. The mind, like a pearl, is inherently bright and does not need external light. The sun and moon have five obscurations, so how can they illuminate anything? The Buddha's nature is pure, and the mind and wisdom are without flaws or dust. Liberating oneself also helps others to liberate themselves, and there are no obstacles wherever one goes. One can cut off all hopes, remove all bonds and attachments, and illuminate with the light of all Dharmas, so that there is no more ignorance and darkness. The nature of Nirvana is pure, without seeing coming or going, profound and subtle, difficult to perceive, tranquil and unchanging. Entering meditation allows one to focus the mind, moving the ten directions. Supernatural powers and the strength of the path are strong, and the eight liberations are not diminished. Therefore, one makes great vows, shedding tears of compassion for sentient beings, always thinking of taking suffering on their behalf.

，　　此為實奇特。 　人不計無常，　　貪著三界榮， 　如風吹落葉，　　流轉隨所趣。 　虛空無邊際，　　道行亦無邊， 　空報以音響，　　虛寂無根本。 　人本出母胎，　　隨行染五趣， 　善惡追人形，　　如影隨其身。 　若能滅五陰，　　神識還歸空， 　不復生老死，　　是處實快樂。 　若知諸佛藏，　　深奧不可睹， 　越界超三世，　　顧眄生死岸。 　本我為愚惑，　　入此然熾鑊， 　今得離此災，　　遊戲清凈淵。 　我今雖免苦，　　自離彼不離， 　獨善非弘誓，　　何必取滅度？ 　復來還現生，　　權化處塵勞， 　曠濟無有涯，　　不厭劫數期。 　日度如恒沙，　　如己無等侶， 　不計如毫釐，　　宣暢自功勛， 　不念度者近，　　未度者為遠， 　心識澹然一，　　至竟無掛礙。 　色相是身具，　　容好無雙比， 　諸根遂純熟，　　乃至為大喜。 　利根具足行，　　覺寤猶復漸， 　會值愚癡者，　　此乃甚為難。 　菩薩入定意，　　不念有無想， 　獨步無所畏，　　德過諸山嶽。 　行者有五品，　　進退中間法， 　立志如安明，　　心堅不可動。 　六度大神慧，　　神足通往來， 　法界無三念，　　故能轉法輪。 　本積無量善，　　自

【現代漢語翻譯】 現代漢語譯本： 這真是太奇特了。 人們不考慮無常，貪戀著三界的榮華， 就像風吹落葉一樣，隨風飄轉，去向不定。 虛空沒有邊際，修道的路途也沒有盡頭， 空洞的迴響只是聲音，虛無寂靜沒有根本。 人本來從母胎而出，隨著行為染著於五道之中， 善惡會追隨人的形體，就像影子跟隨身體一樣。 如果能夠滅除五陰（色、受、想、行、識），神識就能迴歸虛空， 不再經歷生老病死，那個地方才是真正的快樂。 如果知道諸佛的寶藏，深奧難見， 就能超越界限，超出過去、現在、未來三世，回顧生死之岸。 原本因為愚昧迷惑，進入這燃燒的熾熱火爐， 現在得以脫離這個災難，在清凈的深淵中游戲。 我如今雖然免除了痛苦，但還有其他眾生沒有脫離， 只求自己解脫不是弘大的誓願，為何一定要取滅度（涅槃）呢？ 我將再次來到世間顯現生命，以權宜之計化身於塵世的勞苦之中， 廣闊地救濟眾生沒有止境，不厭倦漫長劫數的期限。 每日救度的眾生如恒河沙數，像我這樣沒有同等伴侶， 不計較細微的功勞，宣揚自己的功勛， 不認為被度化的人近，未被度化的人遠， 心識淡泊而統一，最終沒有任何掛礙。 色相是身體的具足，容貌美好無比， 諸根（眼、耳、鼻、舌、身、意）都純熟，乃至帶來巨大的喜悅。 利根（敏銳的根器）具足修行，覺悟仍然是漸進的， 如果遇到愚癡的人，這實在是太難了。 菩薩進入禪定之意，不思念有無之想， 獨自前行無所畏懼，德行超過了所有的山嶽。 修行者有五種品級，有進步、退步和中間狀態， 立下的志向如安明（堅定不動），心志堅固不可動搖。 六度（佈施、持戒、忍辱、精進、禪定、智慧）具有大神力和大智慧，以神足通往來， 在法界中沒有三種念頭（過去、現在、未來），所以能夠轉動法輪。 本來就積累了無量的善行，自然能...

【English Translation】 English version: This is truly remarkable. People do not consider impermanence, greedily clinging to the glory of the three realms (desire realm, form realm, formless realm), Like a leaf blown by the wind, drifting and turning, going wherever it is carried. Empty space has no boundaries, and the path of practice is also endless, Empty echoes are just sounds; emptiness and stillness have no foundation. People are originally born from the mother's womb, and their actions cause them to be stained by the five paths (hell, hungry ghosts, animals, humans, asuras), Good and evil follow the form of a person, just as a shadow follows the body. If one can extinguish the five skandhas (form, feeling, perception, mental formations, consciousness), the spirit will return to emptiness, No longer experiencing birth, old age, sickness, and death; that place is truly happiness. If one knows the treasury of all Buddhas, profound and difficult to see, One can transcend boundaries, surpassing the three times (past, present, future), looking back at the shore of birth and death. Originally, due to ignorance and delusion, I entered this burning, fiery furnace, Now I am able to escape this disaster, playing in the pure abyss. Although I am now free from suffering, there are still other beings who have not escaped, Seeking only one's own liberation is not a grand vow; why must I take Nirvana (extinction)? I will come again and manifest life, expediently transforming myself in the suffering of the world, Vastly saving sentient beings without end, not weary of the long kalpas (eons). The number of beings saved daily is like the sands of the Ganges River; like me, there is no equal companion, Not counting minor merits, proclaiming one's own achievements, Not thinking that those who have been saved are near, and those who have not been saved are far, The mind is tranquil and unified, ultimately without any attachments. Form is the equipment of the body, with unparalleled beauty, The faculties (eyes, ears, nose, tongue, body, mind) are all mature, even bringing great joy. Sharp faculties are fully practiced, but enlightenment is still gradual, If one encounters foolish people, this is indeed very difficult. A Bodhisattva enters the meaning of samadhi (meditative absorption), not thinking of existence or non-existence, Walking alone without fear, virtue surpassing all mountains. Practitioners have five grades, with progress, regression, and intermediate states, The aspiration established is like Anming (steadfast and unmoving), the mind is firm and unshakable. The Six Perfections (generosity, morality, patience, diligence, concentration, wisdom) possess great divine power and great wisdom, traveling back and forth with supernatural powers, In the Dharma realm, there are no three thoughts (past, present, future), so one can turn the Dharma wheel. Originally accumulating immeasurable good deeds, naturally...

致仁中聖， 　道等無三本，　　心計內外凈。 　性行有若干，　　行法無有異， 　但為世辯者，　　分別有差品。 　過行有累劫，　　未曾起想念， 　故游心無疆，　　虛空無有滯。 　地為至誠本，　　能忍穢不穢， 　慧心所含容，　　不見度不度。 　聖人行甚奇，　　能忍此眾苦， 　億劫行功德，　　乃成一法本。 　三定空無相，　　無願行諸法， 　眾智十力慧，　　超越無生處。 　本修音響慧，　　八聲甚凈妙， 　分別五陰行，　　蠲除思想貪。 　沉湮生死本，　　不求出要路， 　三本不捨本，　　乃出於道要。 　自識宿命通，　　法身不思議， 　壞有成無等，　　是力不可沮。 　虛空無量界，　　非一非二三， 　隨行本誓願，　　凈修眾妙道。 　生死滓濁法，　　愚士所貪樂， 　慧觀無染著，　　永除愚惑法。 　菩薩樂寂靜，　　思惟無量法， 　現在不生滅，　　非有非不有。 　自識宿命智，　　觀本生死根， 　如人臨江海，　　爾乃戰慄懼。 　弘誓度無極，　　平正道地行， 　坐臥入深藏，　　常離穢污行。 　地水火風空，　　神識猗著住， 　欲求禪窟處，　　不知神識趣。 　人亦信復然，　　因緣共合會， 　識離四大空，　　不知各所趣

【現代漢語翻譯】 現代漢語譯本 致仁中聖， 道（Dào）的本質是無三本（wú sān běn，沒有三種根本），內心和外在都清凈。 性（xìng）和行（xíng）雖然有若干差別，但修行的法（fǎ）並沒有不同，只是因為世俗的辯論者，才會有差別的品級。 過去的修行經歷了無數劫（jié），也未曾生起妄想雜念，所以心遊于無疆的境界，像虛空一樣沒有阻礙。 地（dì）是至誠的根本，能夠忍受污穢和不污穢，智慧的心所包含和容納的，是不見有被度化和未被度化的分別。 聖人（shèng rén）的修行非常奇特，能夠忍受這些眾多的苦難，經歷億劫（yì jié）修行功德，才成就一個法本（fǎ běn）。 三定（sān dìng）是空（kōng）、無相（wú xiàng）、無愿（wú yuàn），用這種狀態來修行諸法（zhū fǎ），眾智（zhòng zhì）、十力（shí lì）的智慧，超越了無生（wú shēng）的境界。 最初修行音響慧（yīn xiǎng huì），八種聲音非常清凈美妙，分別五陰（wǔ yīn）的執行，去除思想和貪慾。 沉溺於生死（shēng sǐ）的根本，不尋求脫離的要道，三本（sān běn）不捨棄根本，才能出於得道的要領。 自己認識到宿命通（sù mìng tōng），法身（fǎ shēn）不可思議，壞滅有（yǒu）而成就無（wú）等等，這種力量是不可阻擋的。 虛空（xū kōng）有無量的界限，不是一，不是二，不是三，隨著修行的根本誓願，清凈地修習各種微妙的道（dào）。 生死（shēng sǐ）是污濁的法（fǎ），愚蠢的人貪戀享樂，用智慧觀察就沒有染著，永遠去除愚昧迷惑的法（fǎ）。 菩薩（pú sà）喜歡寂靜，思惟無量的法（fǎ），現在不生不滅，不是有，也不是沒有。 自己認識到宿命智（sù mìng zhì），觀察生死的根本，就像人面臨江海，才感到戰慄恐懼。 弘大的誓願是度化無邊無際的眾生，在平正的道（dào）的土地上行走，坐著或躺著都進入深深的禪定，常常遠離污穢的行為。 地（dì）、水（shuǐ）、火（huǒ）、風（fēng）、空（kōng），神識（shén shí）依靠並執著于這些，想要尋求禪定的處所，卻不知道神識（shén shí）的去向。 人也是這樣，因緣（yīn yuán）共同聚合，神識（shén shí）離開四大（sì dà）和空（kōng），不知道各自的去向。

【English Translation】 English version To the Perfectly Benevolent and Sagely Saint, The essence of the Dao (Dào) is without the Three Roots (wú sān běn, without three fundamental origins); the mind, both internally and externally, is pure. Though there are some differences in nature (xìng) and conduct (xíng), the methods of practice (fǎ) are not different. It is only because of worldly debaters that there are graded distinctions. Past practices have spanned countless kalpas (jié), yet never have deluded thoughts arisen. Therefore, the mind wanders in boundless realms, like the void, without obstruction. The Earth (dì) is the foundation of utmost sincerity, capable of enduring both defilement and non-defilement. The wisdom-mind encompasses and accommodates, seeing no distinction between those liberated and those not liberated. The practice of a sage (shèng rén) is exceedingly extraordinary, capable of enduring these many sufferings. Through eons of cultivating merit, one attains a fundamental Dharma (fǎ běn). The Three Samadhis (sān dìng) are emptiness (kōng), signlessness (wú xiàng), and wishlessness (wú yuàn). Using this state to practice all Dharmas (zhū fǎ), the wisdom of the multitude, the wisdom of the ten powers (shí lì), transcends the realm of non-birth (wú shēng). Initially, cultivate the wisdom of sound (yīn xiǎng huì), the eight voices are exceedingly pure and wonderful. Discern the workings of the Five Skandhas (wǔ yīn), eliminating thoughts and greed. Submerged in the root of birth and death (shēng sǐ), not seeking the essential path to liberation, the Three Roots (sān běn) do not abandon the fundamental, thus one emerges from the essentials of the Dao. One recognizes one's own past lives through the power of knowing past lives (sù mìng tōng), the Dharma Body (fǎ shēn) is inconceivable. The destruction of existence (yǒu) and the attainment of non-existence (wú), etc., this power cannot be obstructed. The void (xū kōng) has limitless boundaries, it is not one, not two, not three. Following the fundamental vows of practice, purify and cultivate all the wonderful paths (dào). Birth and death (shēng sǐ) are impure Dharmas (fǎ), which foolish people greedily enjoy. With wisdom's observation, there is no attachment, forever eliminating the Dharmas (fǎ) of ignorance and delusion. Bodhisattvas (pú sà) delight in stillness, contemplating limitless Dharmas (fǎ). The present is neither born nor extinguished, neither existent nor non-existent. One recognizes one's own wisdom of past lives (sù mìng zhì), observing the root of birth and death, like a person facing a river or sea, then trembling with fear. The grand vow is to liberate limitless beings, walking on the level and upright ground of the Dao (dào), whether sitting or lying down, one enters deep samadhi, constantly staying away from defiled actions. Earth (dì), water (shuǐ), fire (huǒ), wind (fēng), space (kōng), the consciousness (shén shí) relies on and clings to these. Wanting to seek a place for meditation, yet not knowing where the consciousness (shén shí) goes. People are also like this, causes and conditions (yīn yuán) jointly assemble, the consciousness (shén shí) leaves the Four Great Elements (sì dà) and space (kōng), not knowing where each goes.

。 　法海無有涯，　　受入內外塵， 　本性自清凈，　　不識別污染。 　大道本無法，　　觀法內外凈， 　不念去來今，　　世智無等雙。 　曉眾一切音，　　有量無量法， 　劫數磨滅法，　　豈有常存者？ 　能斷眾生厄，　　永離四魔地， 　貪嫉本無性，　　爾乃應凈觀。 　本坐樹王下，　　初夜中亦然， 　一心一意止，　　定意無復亂。 　七日體不傾，　　咸察三世法， 　滅一無復一，　　從是乃覺寤。 　今既得成佛，　　愍念未度者， 　興轉無上法，　　在於鹿野苑。 　先說四明慧，　　苦習盡道慧， 　為未覺寤者，　　三說乃成就。 　一切無量眾，　　初聞甘露法， 　皆得無生心，　　無復有生滅。 　雖現於此生，　　神遊無量界， 　在在轉法輪，　　處處現變化。 　於此現作佛，　　十月處母胎， 　聖人無塵垢，　　不耽在五欲。 　是故精進學，　　念離有無識， 　體性行自然，　　不毀於法界。 　過者不可量，　　來者亦無盡， 　現在復變易，　　神識為所在。 　識為生死本，　　流浪無窮已， 　欲至無為岸，　　三禪為第一。 　愿得無色法，　　染以無形服， 　于無自娛樂，　　不願處三有。 　念我本牢誓，　　為本際眾生， 　故

復隨俗人，　　不闕弘誓心。 　菩薩行三本，　　互有勝負心， 　我今乃自達，　　為精進中最。 　如來所現變，　　無有能思量， 　或處巖石間，　　寂默無言說。 　分別內六塵，　　無我無人想， 　外法亦當爾，　　常想非常想。 　吾從初發意，　　立行不為己， 　今雖得先寤，　　豈不為餘者？ 　所以力勤學，　　恐負本所愿， 　故度未度者，　　是謂如來誓。 　佛本初發愿，　　不念劫數難， 　雖處於塵欲，　　此苦亦不久。 　正法本無一，　　差品有三號， 　道如日月照，　　無有高下心。 　一智及一慧，　　本從一愿成， 　我今不捨一，　　故號第一尊。 　二觀從一法，　　從念過三苦， 　本無苦境界，　　法身自分別。 　菩薩執權慧，　　教人無法想， 　真人意常凈，　　不念起無起。 　恒以大慈心，　　不念眾生闕， 　由是自瓔珞，　　法義具足慧。 　道本自無我，　　此出衆生口， 　不可為眾生，　　說本自無我。 　今當說有行，　　漸令見道跡， 　令知無常想，　　久當自覺寤。 　在世修聖行，　　終不失義本， 　不以文字故，　　顯現於世人。 　從諸佛受教，　　遊戲諸定意， 　人中神龍步，　　獲四無所畏。 　如來別有諦

【現代漢語翻譯】 現代漢語譯本： 隨順世俗之人，不曾忘記廣大的誓願之心。 菩薩的修行有三種根本，彼此之間存在勝負之心。 我現在才真正明白，精進是其中最重要的一項。 如來所顯現的神變，是無法思量揣測的。 有時身處巖石之間，寂靜無聲，沒有言語。 分別內在的六塵（色、聲、香、味、觸、法），不起我相和人相。 對外在的法也應當如此，常想無常之理。 我從最初發愿開始，立下的行為都不是爲了自己。 如今即使先覺悟，難道不是爲了其餘眾生嗎？ 所以努力勤奮學習，是害怕辜負最初的願望。 因此，度化那些尚未被度化的人，這就是如來的誓願。 佛陀最初發愿時，不考慮經歷劫數的艱難。 即使身處於塵世的慾望之中，這樣的痛苦也不會長久。 正法原本只有一個，只是因為程度不同而有三種名稱。 道如同日月照耀，沒有高下之分。 一智和一慧，本來是從一個願望成就的。 我現在不捨棄這一個願望，所以被稱為第一尊。 二觀（有相觀、無相觀）從一個法（實相）而來，從念頭中度過三苦（苦苦、壞苦、行苦）。 本來沒有痛苦的境界，法身是自己分別出來的。 菩薩執著于權巧方便的智慧，教導人們不要執著於法相。 真人的意念常常清凈，不執著于生起或不生起。 恒常以大慈悲心對待眾生，不計較眾生的缺失。 因此，自身的瓔珞（莊嚴），具備了法義的圓滿智慧。 道原本就是無我的，這是從眾生的口中說出來的。 不能對眾生說，道原本就是無我的。 現在應當說有為之行，逐漸引導他們見到道的軌跡。 讓他們知道無常的道理，長久之後自然會覺悟。 在世間修行聖人的行為，最終不會失去義理的根本。 不因為文字的緣故，而顯現於世人。 從諸佛那裡接受教誨，遊戲于各種禪定之中。 在人群中行走如神龍一般，獲得四無所畏（一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏）。 如來另有真諦。

【English Translation】 English version: Complying with worldly people, never forgetting the vast vow. The Bodhisattva's practice has three roots, with a sense of superiority and inferiority among them. Now I truly understand that diligence is the most important of these. The transformations manifested by the Tathagata are beyond comprehension. Sometimes dwelling among rocks, silent and without speech. Discriminating the inner six sense objects (rupa (form), shabda (sound), gandha (smell), rasa (taste), sparsa (touch), dharma (mental objects)), without the thought of 'I' or 'person'. The same should be done with external dharmas, constantly contemplating impermanence. From the very beginning of my aspiration, my actions have not been for myself. Now, even if I awaken first, is it not for the sake of other beings? Therefore, I strive diligently in learning, fearing to fail my original vow. Thus, to liberate those who have not yet been liberated, this is the vow of the Tathagata. When the Buddha first made his vow, he did not consider the difficulties of kalpas (aeons). Even when dwelling in the desires of the world, this suffering will not last long. The True Dharma is originally one, but it has three names due to differences in degree. The path is like the sun and moon shining, without any sense of high or low. One wisdom and one insight, originally arise from one vow. Now I do not abandon this one vow, therefore I am called the First Honored One. The two contemplations (contemplation with characteristics, contemplation without characteristics) come from one dharma (true nature), passing through the three sufferings (suffering of suffering, suffering of change, pervasive suffering of conditioned existence) from thought. Originally, there is no realm of suffering; the Dharmakaya (Dharma body) is self-discriminated. Bodhisattvas cling to expedient wisdom, teaching people not to cling to the appearance of dharmas. The True Person's mind is always pure, not dwelling on arising or non-arising. Constantly with great compassion, not dwelling on the shortcomings of sentient beings. Therefore, one's own necklace (adornment) is complete with the wisdom of the meaning of the Dharma. The path is originally without self; this comes from the mouths of sentient beings. It cannot be said to sentient beings that the path is originally without self. Now I shall speak of actions with effort, gradually leading them to see the traces of the path. Let them know the truth of impermanence; after a long time, they will naturally awaken. Practicing the holy conduct in the world, one will never lose the root of righteousness. Not because of words and letters, but manifesting to the people of the world. Receiving teachings from all the Buddhas, playing in various samadhis (meditative states). Walking among people like a divine dragon, obtaining the four fearlessnesses (fearlessness of perfect knowledge, fearlessness of extinction of outflows, fearlessness of proclaiming obstructive dharmas, fearlessness of proclaiming the path to the end of suffering). The Tathagata has another ultimate truth.

，　　一一不思議， 　無猗無所染，　　故號人中尊。 　凡人學世典，　　齊可至無想， 　不如一句義，　　不與生死處。」

爾時，世尊說此偈已：「云何？族姓子！審解此義有情無情不乎？」

答曰：「如是。世尊！實無等倫。若有善男子、善女人，諷誦受持有情于無情、無情于有情義者，便能具足一切諸法。何以故？諸佛世尊一切賢聖皆由此義而得成佛。自今已后，我等善男子、善女人，皆當擁護是善男子、善女人，受持諷誦有情于無情、無情于有情者。何以故？如我所觀如來所說，過去當來今現在佛，皆由此義而得成就，我等亦當逮此法義。」

爾時，有菩薩名曰無觀，即從座起，偏露右臂叉手長跪，白佛言：「世尊！我等八人於此賢劫中，當擁護是善男子、善女人受持諷誦是句義者，便當獲十功德福。云何為十？一者、得無形相法；二者、深入法藏；三者辯才第一；四者、得無量法；五者、獲捷疾智；六者、不捨弘誓心；七者、定意自在；八者、逆知眾生念；九者、立無生心；十者、行本自然。若善男子、善女人受持諷誦此句義者，便當獲十功德。若使三千大千剎土滿中善男子、善女人，皆令成就得菩薩道，故不如是善男子、善女人受持諷誦此一句義。何以故？諸善功德皆由是生

【現代漢語翻譯】 現代漢語譯本： 　　一一不可思議， 　無所依傍無所染著，　　所以被稱為人中尊。 　凡人學習世俗典籍，　　最多隻能達到無想定的境界， 　不如理解一句佛法的真義，　　這樣才能脫離生死輪迴。

這時，世尊說完這偈頌后問道：『怎麼樣？各位族姓子！你們確實理解這句義所說的有情和無情了嗎？』

回答說：『是的。世尊！這句義確實是無與倫比的。如果有善男子、善女人，能夠誦讀受持這句有情和無情、無情和有情的意義，就能圓滿具足一切諸法。為什麼呢？諸佛世尊、一切賢聖都是因為這句義而得以成佛。從今以後，我們這些善男子、善女人，都應當擁護那些受持諷誦有情和無情、無情和有情的善男子、善女人。為什麼呢？正如我所觀察到的，如來所說的，過去、未來、現在的一切諸佛，都是因為這句義而得以成就，我們也應當獲得這句法義。』

這時，有一位菩薩名叫無觀（Wu Guan），立即從座位上站起，袒露右臂，合掌長跪，對佛說：『世尊！我們八位菩薩在這賢劫（Xian Jie）中，應當擁護那些受持諷誦這句義的善男子、善女人，他們將獲得十種功德福報。哪十種呢？第一，獲得無形相法；第二，深入法藏；第三，辯才第一；第四，獲得無量法；第五，獲得敏捷的智慧；第六，不捨棄弘揚佛法的誓願；第七，禪定自在；第八，預知眾生的念頭；第九，樹立無生法忍之心；第十，行為自然合於本性。如果善男子、善女人受持諷誦這句義，就將獲得這十種功德。即使三千大千世界（Sanqian Daqian Shijie）中充滿善男子、善女人，都讓他們成就菩薩道，也不如這位受持諷誦這句義的善男子、善女人。為什麼呢？因為一切善功德都是由此而生。』

【English Translation】 English version: 　　It is inconceivable, 　Without reliance, without attachment,　　Therefore, he is called the Honored One among humans. 　Ordinary people who study worldly scriptures,　　Can at most reach the state of non-perception, 　It is not as good as understanding the meaning of one verse,　　Which is not associated with the realm of birth and death.

At that time, after the World Honored One spoke this verse, he asked: 'How is it? Sons of good families! Do you truly understand the meaning of this verse regarding sentient and non-sentient beings?'

They replied: 'Yes, World Honored One! This meaning is truly unparalleled. If there are good men and good women who recite, uphold, and maintain the meaning of sentient beings in relation to non-sentient beings, and non-sentient beings in relation to sentient beings, they will be able to fully possess all dharmas. Why? All Buddhas, World Honored Ones, and all virtuous sages attain Buddhahood through this meaning. From now on, we, these good men and good women, shall all protect those good men and good women who uphold and recite sentient beings in relation to non-sentient beings, and non-sentient beings in relation to sentient beings. Why? As I have observed, as the Tathagata (Thus Come One) has said, all Buddhas of the past, future, and present attain accomplishment through this meaning, and we shall also attain this Dharma meaning.'

At that time, there was a Bodhisattva named Wu Guan (Without Observation), who immediately rose from his seat, bared his right arm, placed his palms together, knelt down, and said to the Buddha: 'World Honored One! We eight Bodhisattvas, in this Bhadrakalpa (Auspicious Aeon), shall protect those good men and good women who uphold and recite this verse, and they shall obtain ten merits and blessings. What are the ten? First, they will obtain the Dharma of no form; second, they will deeply enter the Dharma treasury; third, their eloquence will be the foremost; fourth, they will obtain immeasurable Dharmas; fifth, they will obtain swift wisdom; sixth, they will not abandon their great vows; seventh, they will have freedom in samadhi (concentration); eighth, they will know the thoughts of sentient beings; ninth, they will establish the mind of non-origination; tenth, their actions will be naturally in accordance with their original nature. If good men and good women uphold and recite this verse, they will obtain these ten merits. Even if the three thousand great thousand world systems (Sanqian Daqian Shijie) were filled with good men and good women, and all of them were to attain the Bodhisattva path, it would not be as good as this good man or good woman who upholds and recites this one verse. Why? Because all good merits arise from this.'

。」

爾時，世尊告凈菩薩：「云何？族姓子！令三千大千剎土眾生盡為釋提桓因，其功德福寧為多不？」

凈菩薩白言：「甚多甚多。世尊！」

佛言：「故不如立信善男子、善女人修三禪本，其功德福甚多甚多。」

佛言：「云何？族姓子！若三千大千剎土眾生盡為梵天，一一梵天神德無量，其功德福寧為多不？」

凈菩薩白佛言：「甚多甚多。世尊！」

佛言：「故不如一地菩薩摩訶薩修三禪行，其功德福不可稱量，不可以譬喻為比。」

佛復告凈菩薩曰：「云何？族姓子！若善男子、善女人已在一地得菩薩號，遍滿三千大千世界，其功德福寧為多不？」

凈菩薩白佛言：「甚多甚多。世尊！」

佛言：「故不如二地菩薩摩訶薩修三禪行，其功德福不可稱量。何以故？二地三禪行非一地所能及。」

佛復告凈菩薩曰：「云何？族姓子！若二地菩薩皆令成就，遍滿三千大千世界，其功德福寧為多不？」

凈菩薩白佛言：「甚多甚多。世尊！」

佛言：「故不如三地菩薩摩訶薩修三禪行，其功德福不可稱量。何以故？三地菩薩非二地所及。」

佛復告凈菩薩曰：「云何？族姓子！若三地菩薩摩訶薩具足三禪，遍滿三千大千世界，

【現代漢語翻譯】 現代漢語譯本： 這時，世尊告訴凈菩薩（Vimalakirti Bodhisattva）: '怎麼樣？善男子！如果讓三千大千世界（Trisahasra-Mahasahasra-Lokadhatu）的眾生都成為釋提桓因（Śakro devānām indraḥ，帝釋天），他們的功德福報難道不多嗎？' 凈菩薩回答說：'非常多，非常多。世尊！' 佛說：'所以不如一個具有信心的善男子、善女人修習三禪（dhyāna，禪定）的根本，他們的功德福報非常多，非常多。' 佛說：'怎麼樣？善男子！如果三千大千世界的眾生都成為梵天（Brahmā），每一個梵天都有無量的神通功德，他們的功德福報難道不多嗎？' 凈菩薩對佛說：'非常多，非常多。世尊！' 佛說：'所以不如一位初地菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）修習三禪的修行，他們的功德福報不可稱量，不可以譬喻來相比。' 佛又告訴凈菩薩說：'怎麼樣？善男子！如果善男子、善女人已經安住于初地，得到菩薩的稱號，並且遍滿三千大千世界，他們的功德福報難道不多嗎？' 凈菩薩對佛說：'非常多，非常多。世尊！' 佛說：'所以不如二地菩薩摩訶薩修習三禪的修行，他們的功德福報不可稱量。為什麼呢？因為二地菩薩的三禪修行不是初地菩薩所能達到的。' 佛又告訴凈菩薩說：'怎麼樣？善男子！如果讓二地菩薩都成就，並且遍滿三千大千世界，他們的功德福報難道不多嗎？' 凈菩薩對佛說：'非常多，非常多。世尊！' 佛說：'所以不如三地菩薩摩訶薩修習三禪的修行，他們的功德福報不可稱量。為什麼呢？因為三地菩薩不是二地菩薩所能達到的。' 佛又告訴凈菩薩說：'怎麼樣？善男子！如果三地菩薩摩訶薩具足三禪，並且遍滿三千大千世界，

【English Translation】 English version: At that time, the World-Honored One said to Vimalakirti Bodhisattva (凈菩薩): 'What do you think, son of a good family? If all the beings in the Trisahasra-Mahasahasra-Lokadhatu (三千大千世界，a great chiliocosm) were to become Śakro devānām indraḥ (釋提桓因，ruler of the Trāyastriṃśa Heaven), would their merit and blessings be great or not?' Vimalakirti Bodhisattva replied, 'Very great, very great, World-Honored One!' The Buddha said, 'Therefore, it is not as great as a faithful good man or good woman cultivating the roots of the three dhyānas (三禪，meditative states). Their merit and blessings are very great, very great.' The Buddha said, 'What do you think, son of a good family? If all the beings in the Trisahasra-Mahasahasra-Lokadhatu were to become Brahmā (梵天，creator god), and each Brahmā had immeasurable divine powers, would their merit and blessings be great or not?' Vimalakirti Bodhisattva said to the Buddha, 'Very great, very great, World-Honored One!' The Buddha said, 'Therefore, it is not as great as a Bodhisattva-Mahāsattva (菩薩摩訶薩，great bodhisattva) of the first ground cultivating the practice of the three dhyānas. Their merit and blessings are immeasurable and cannot be compared to anything.' The Buddha further said to Vimalakirti Bodhisattva: 'What do you think, son of a good family? If good men and good women have already attained the stage of the first ground, have obtained the title of Bodhisattva, and fill the Trisahasra-Mahasahasra-Lokadhatu, would their merit and blessings be great or not?' Vimalakirti Bodhisattva said to the Buddha, 'Very great, very great, World-Honored One!' The Buddha said, 'Therefore, it is not as great as a Bodhisattva-Mahāsattva of the second ground cultivating the practice of the three dhyānas. Their merit and blessings are immeasurable. Why? Because the practice of the three dhyānas of the second ground is beyond what the first ground can reach.' The Buddha further said to Vimalakirti Bodhisattva: 'What do you think, son of a good family? If all the Bodhisattvas of the second ground were to achieve accomplishment and fill the Trisahasra-Mahasahasra-Lokadhatu, would their merit and blessings be great or not?' Vimalakirti Bodhisattva said to the Buddha, 'Very great, very great, World-Honored One!' The Buddha said, 'Therefore, it is not as great as a Bodhisattva-Mahāsattva of the third ground cultivating the practice of the three dhyānas. Their merit and blessings are immeasurable. Why? Because the Bodhisattva of the third ground is beyond what the second ground can reach.' The Buddha further said to Vimalakirti Bodhisattva: 'What do you think, son of a good family? If Bodhisattva-Mahāsattvas of the third ground fully possess the three dhyānas and fill the Trisahasra-Mahasahasra-Lokadhatu,

其功德福寧為多不？」

凈菩薩白佛言：「甚多甚多。世尊！」

佛言：「故不如四地菩薩摩訶薩修三禪行，其功德福不可稱量。何以故？四地三禪非三地三禪所及。」

佛復告凈菩薩曰：「云何？族姓子！四地菩薩摩訶薩具足三禪，遍滿三千大千世界，其功德福寧為多不？」

凈菩薩白佛言：「甚多甚多。世尊！」

佛言：「故不如五地菩薩修三禪行，其功德福不可稱量。何以故？五地三禪非四地三禪所及。」

佛復告凈菩薩曰：「云何？族姓子！若五地菩薩摩訶薩具足三禪，遍滿三千大千世界，其功德福寧為多不？」

凈菩薩白佛言：「甚多甚多。世尊！」

佛言：「故不如六地菩薩修三禪行，其功德福不可稱量。何以故？六地三禪非五地三禪所及。」

佛復告凈菩薩曰：「云何？族姓子！六地菩薩具足三禪，遍滿三千大千世界，其功德福寧為多不？」

凈菩薩白佛言：「甚多甚多。世尊！」

佛言：「故不如七地菩薩修三禪行，其功德福不可稱量。何以故？七地三禪非六地三禪所及。」

佛復告凈菩薩曰：「云何？族姓子！若七地菩薩具足三禪，遍滿三千大千世界，其功德福寧為多不？」

凈菩薩白佛言：「甚多甚多。世尊

【現代漢語翻譯】 現代漢語譯本： 『那功德和福報多嗎？』

凈菩薩（Vimalakirti Bodhisattva）對佛說：『非常多，非常多。世尊！』

佛說：『所以不如四地菩薩摩訶薩（fourth-stage Bodhisattva-Mahasattva，指證得第四地的菩薩）修習三禪（three dhyanas，指三種禪定境界），那功德和福報是不可稱量的。為什麼呢？因為四地的三禪不是三地的三禪所能達到的。』

佛又告訴凈菩薩說：『怎麼樣？善男子！四地菩薩摩訶薩具足三禪，遍滿三千大千世界（three thousand great thousand worlds，佛教宇宙觀中的一個宏大世界體系），那功德和福報多嗎？』

凈菩薩對佛說：『非常多，非常多。世尊！』

佛說：『所以不如五地菩薩修習三禪，那功德和福報是不可稱量的。為什麼呢？因為五地的三禪不是四地的三禪所能達到的。』

佛又告訴凈菩薩說：『怎麼樣？善男子！如果五地菩薩摩訶薩具足三禪，遍滿三千大千世界，那功德和福報多嗎？』

凈菩薩對佛說：『非常多，非常多。世尊！』

佛說：『所以不如六地菩薩修習三禪，那功德和福報是不可稱量的。為什麼呢？因為六地的三禪不是五地的三禪所能達到的。』

佛又告訴凈菩薩說：『怎麼樣？善男子！六地菩薩具足三禪，遍滿三千大千世界，那功德和福報多嗎？』

凈菩薩對佛說：『非常多，非常多。世尊！』

佛說：『所以不如七地菩薩修習三禪，那功德和福報是不可稱量的。為什麼呢？因為七地的三禪不是六地的三禪所能達到的。』

佛又告訴凈菩薩說：『怎麼樣？善男子！如果七地菩薩具足三禪，遍滿三千大千世界，那功德和福報多嗎？』

凈菩薩對佛說：『非常多，非常多。世尊！』

【English Translation】 English version: 『Would the merit and blessings be great?』

Vimalakirti Bodhisattva said to the Buddha, 『Very much, very much, World Honored One!』

The Buddha said, 『Therefore, it is not as great as a fourth-stage Bodhisattva-Mahasattva (fourth-stage Bodhisattva-Mahasattva, referring to a Bodhisattva who has attained the fourth stage) practicing the three dhyanas (three dhyanas, referring to three states of meditative absorption), whose merit and blessings are immeasurable. Why? Because the three dhyanas of the fourth stage cannot be reached by the three dhyanas of the third stage.』

The Buddha further said to Vimalakirti Bodhisattva, 『What do you think, son of a good family? If a fourth-stage Bodhisattva-Mahasattva fully possesses the three dhyanas, pervading the three thousand great thousand worlds (three thousand great thousand worlds, a vast world system in Buddhist cosmology), would the merit and blessings be great?』

Vimalakirti Bodhisattva said to the Buddha, 『Very much, very much, World Honored One!』

The Buddha said, 『Therefore, it is not as great as a fifth-stage Bodhisattva practicing the three dhyanas, whose merit and blessings are immeasurable. Why? Because the three dhyanas of the fifth stage cannot be reached by the three dhyanas of the fourth stage.』

The Buddha further said to Vimalakirti Bodhisattva, 『What do you think, son of a good family? If a fifth-stage Bodhisattva-Mahasattva fully possesses the three dhyanas, pervading the three thousand great thousand worlds, would the merit and blessings be great?』

Vimalakirti Bodhisattva said to the Buddha, 『Very much, very much, World Honored One!』

The Buddha said, 『Therefore, it is not as great as a sixth-stage Bodhisattva practicing the three dhyanas, whose merit and blessings are immeasurable. Why? Because the three dhyanas of the sixth stage cannot be reached by the three dhyanas of the fifth stage.』

The Buddha further said to Vimalakirti Bodhisattva, 『What do you think, son of a good family? If a sixth-stage Bodhisattva fully possesses the three dhyanas, pervading the three thousand great thousand worlds, would the merit and blessings be great?』

Vimalakirti Bodhisattva said to the Buddha, 『Very much, very much, World Honored One!』

The Buddha said, 『Therefore, it is not as great as a seventh-stage Bodhisattva practicing the three dhyanas, whose merit and blessings are immeasurable. Why? Because the three dhyanas of the seventh stage cannot be reached by the three dhyanas of the sixth stage.』

The Buddha further said to Vimalakirti Bodhisattva, 『What do you think, son of a good family? If a seventh-stage Bodhisattva fully possesses the three dhyanas, pervading the three thousand great thousand worlds, would the merit and blessings be great?』

Vimalakirti Bodhisattva said to the Buddha, 『Very much, very much, World Honored One!』

！」

佛言：「故不如八地菩薩修三禪行，其功德福不可稱量。何以故？八地三禪非七地三禪所及。」

佛復告凈菩薩曰：「云何？族姓子！九地菩薩具足三禪，遍滿三千大千世界，其功德福寧為多不？」

凈菩薩白佛言：「甚多甚多。世尊！」

佛言：「故不如十地菩薩摩訶薩修三禪行，其功德福不可稱量。何以故？十地三禪非九地三禪所及。」

佛復告凈菩薩曰：「云何？族姓子！十地菩薩具足三禪，遍滿三千大千世界，其功德福寧為多不？」

凈菩薩白佛言：「甚多甚多。世尊！」

佛言：「故不如一生補處菩薩摩訶薩。何以故？一生補處三禪非十住三禪所及。」

佛復告凈菩薩曰：「云何？族姓子！一生補處菩薩修三禪行，遍滿三千大千世界。云何？族姓子！其功德福寧為多不？」

凈菩薩白佛言：「甚多甚多。世尊！」

佛言：「故不如如來、至真、等正覺須臾之間念三禪得其功德，其功德福不可稱量。一切諸佛世尊由是三禪，而得具足一切諸法。」

爾時，世尊便說斯偈：

「三禪諸佛母，　　出生一切法， 　拔濟眾生苦，　　得為人中尊。 　十地菩薩種，　　所獲禪不同， 　本慧無若干，　　息心為第一。 　現在十六

【現代漢語翻譯】 現代漢語譯本 佛說：『所以不如八地菩薩修習三禪的功德福報，其功德福報是不可稱量計算的。為什麼呢？因為八地菩薩的三禪境界不是七地菩薩的三禪境界所能達到的。』 佛又告訴凈菩薩說：『怎麼樣？善男子！九地菩薩具足三禪，遍滿三千大千世界，他的功德福報難道多不多呢？』 凈菩薩稟告佛說：『非常多，非常多。世尊！』 佛說：『所以不如十地菩薩摩訶薩修習三禪的功德福報，其功德福報是不可稱量計算的。為什麼呢？因為十地菩薩的三禪境界不是九地菩薩的三禪境界所能達到的。』 佛又告訴凈菩薩說：『怎麼樣？善男子！十地菩薩具足三禪，遍滿三千大千世界，他的功德福報難道多不多呢？』 凈菩薩稟告佛說：『非常多，非常多。世尊！』 佛說：『所以不如一生補處菩薩摩訶薩（指下一世將成佛的菩薩）。為什麼呢？因為一生補處菩薩的三禪境界不是十地菩薩的三禪境界所能達到的。』 佛又告訴凈菩薩說：『怎麼樣？善男子！一生補處菩薩修習三禪，遍滿三千大千世界。怎麼樣？善男子！他的功德福報難道多不多呢？』 凈菩薩稟告佛說：『非常多，非常多。世尊！』 佛說：『所以不如如來（Tathagata）、至真（Satya）、等正覺（Samyak-sambuddha）在須臾之間憶念三禪所獲得的功德，其功德福報是不可稱量計算的。一切諸佛世尊都是由於這三禪，而能夠具足一切諸法的。』 這時，世尊便說了這樣的偈語： 『三禪是諸佛之母，出生一切法，拔濟眾生苦，得為人中尊。 十地菩薩種，所獲禪不同，本慧無若干，息心為第一。 現在十六

【English Translation】 English version The Buddha said, 'Therefore, it is not as good as the Eighth Ground Bodhisattva practicing the three Dhyanas (three levels of meditative absorption), whose merits and blessings are immeasurable. Why? Because the three Dhyanas of the Eighth Ground are beyond the reach of the three Dhyanas of the Seventh Ground.' The Buddha further said to Pure Bodhisattva, 'What do you think, son of a good family? If a Ninth Ground Bodhisattva fully possesses the three Dhyanas, pervading the three thousand great thousand worlds, would their merits and blessings be many or not?' Pure Bodhisattva said to the Buddha, 'Very many, very many, World Honored One!' The Buddha said, 'Therefore, it is not as good as the Tenth Ground Bodhisattva Mahasattva practicing the three Dhyanas, whose merits and blessings are immeasurable. Why? Because the three Dhyanas of the Tenth Ground are beyond the reach of the three Dhyanas of the Ninth Ground.' The Buddha further said to Pure Bodhisattva, 'What do you think, son of a good family? If a Tenth Ground Bodhisattva fully possesses the three Dhyanas, pervading the three thousand great thousand worlds, would their merits and blessings be many or not?' Pure Bodhisattva said to the Buddha, 'Very many, very many, World Honored One!' The Buddha said, 'Therefore, it is not as good as a Bodhisattva Mahasattva destined for one more life (Eka-jati-pratibaddha Bodhisattva). Why? Because the three Dhyanas of a Bodhisattva destined for one more life are beyond the reach of the three Dhyanas of the Tenth Ground.' The Buddha further said to Pure Bodhisattva, 'What do you think, son of a good family? If a Bodhisattva destined for one more life practices the three Dhyanas, pervading the three thousand great thousand worlds. What do you think, son of a good family? Would their merits and blessings be many or not?' Pure Bodhisattva said to the Buddha, 'Very many, very many, World Honored One!' The Buddha said, 'Therefore, it is not as good as the Tathagata (Thus Come One), Satya (Truth), Samyak-sambuddha (Perfectly Enlightened One) obtaining the merits of contemplating the three Dhyanas for a moment, whose merits and blessings are immeasurable. All Buddhas, World Honored Ones, are able to fully possess all Dharmas (teachings) because of these three Dhyanas.' At that time, the World Honored One then spoke this verse: 'The three Dhyanas are the mother of all Buddhas, giving birth to all Dharmas, rescuing beings from suffering, and attaining the honor among humans. The seeds of the Tenth Ground Bodhisattvas, the Dhyanas obtained are different, the original wisdom is without limit, and the cessation of mind is the foremost. Now sixteen

法，　　于中自娛樂， 　不猗三毒本，　　乃應十句義。 　超越無量界，　　不失本觀行， 　度脫諸眾生，　　是謂三禪行。 　諸法如夢幻，　　非有非不有， 　盡化一切類，　　是謂三禪行。 　雖未在十地，　　能施作佛事， 　能現種種變，　　是謂三禪行。 　無等十二輪，　　暢演本無行， 　受入諸根本，　　是謂三禪行。 　生死無有量，　　不滯三有道， 　識神自然轉，　　是謂三禪行。 　人既知非常，　　不著世榮寵， 　真人斷彼此，　　是謂三禪行。 　有情非有情，　　無情亦復然， 　道行過三界，　　是謂三禪行。 　生死本無兆，　　因緣有諸法， 　彼彼不相知，　　是謂三禪行。 　慈愍普育養，　　不著身想本， 　法性無高下，　　是謂三禪行。 　菩薩根本行，　　惟空無相愿， 　得趣泥洹門，　　是謂三禪行。 　道從四等心，　　弘誓不可動， 　十慧超眾道，　　是謂三禪行。 　具檀度無極，　　拯濟下劣人， 　隨所充其念，　　是謂三禪行。 　守戒無所犯，　　如護吉祥瓶， 　唸唸不雜想，　　是謂三禪行。 　忍辱行之本，　　受對心不變， 　無想如虛空，　　是謂三禪行。 　無數劫精進，　　終不懷懈怠， 　教訓眾生類，　　

【現代漢語翻譯】 現代漢語譯本 于佛法之中，自在地獲得喜樂， 不依賴貪嗔癡（三毒本），這才應合十句之義。 超越無量的世界，不失去根本的觀行， 救度解脫一切眾生，這就是所謂的三禪行。 諸法如同夢幻泡影，非實有也非實無， 盡力教化一切眾生，這就是所謂的三禪行。 即使尚未達到十地（菩薩修行的十個階段），也能施行佛事， 能夠顯現種種變化，這就是所謂的三禪行。 以無等的十二因緣之輪，暢快地演說本來無為的修行， 接受並深入諸法的根本，這就是所謂的三禪行。 生死輪迴沒有窮盡，不滯留在欲界、色界、無色界（三有道）中， 識神自然地運轉，這就是所謂的三禪行。 人如果知道世事無常，就不會執著於世間的榮華富貴， 修行之人斷除彼此的分別，這就是所謂的三禪行。 有情眾生也好，無情之物也好，都是如此， 修道之行超越三界，這就是所謂的三禪行。 生死本來沒有預兆，因緣和合而生諸法， 彼此之間互不相知，這就是所謂的三禪行。 以慈悲之心普遍地養育眾生，不執著于身體的念想， 法的本性沒有高下之分，這就是所謂的三禪行。 菩薩根本的修行，唯有空、無相、無愿， 從而能夠進入涅槃（泥洹）之門，這就是所謂的三禪行。 道從慈、悲、喜、舍（四等心）生起，弘大的誓願不可動搖， 十種智慧超越各種道，這就是所謂的三禪行。 圓滿具足佈施波羅蜜（檀度無極），救濟那些下賤貧苦之人， 隨其所需而滿足他們的願望，這就是所謂的三禪行。 守護戒律沒有絲毫違犯，如同保護吉祥的寶瓶， 唸唸之間沒有雜念妄想，這就是所謂的三禪行。 忍辱是修行的根本，面對境遇心不改變， 無所思念如同虛空一般，這就是所謂的三禪行。 在無數劫中精進修行，始終不懷有懈怠之心， 教導訓誡各種眾生，

【English Translation】 English version In the Dharma, one finds joy and entertainment, Not relying on the roots of the three poisons (greed, hatred, and delusion) (三毒本), this accords with the meaning of the ten sentences. Transcending limitless realms, not losing the fundamental practice of contemplation, Delivering and liberating all sentient beings, this is called the practice of the third Dhyana (三禪行). All dharmas are like dreams and illusions, neither existent nor non-existent, Exhaustively transforming all beings, this is called the practice of the third Dhyana (三禪行). Even though not yet at the ten Bhumis (十地) (ten stages of Bodhisattva practice), one can perform Buddha-deeds, Able to manifest various transformations, this is called the practice of the third Dhyana (三禪行). With the unequaled twelve-linked wheel of dependent origination (十二輪), eloquently expounding the practice of original non-action, Receiving and entering into the roots of all dharmas, this is called the practice of the third Dhyana (三禪行). The cycle of birth and death is without measure, not clinging to the three realms of existence (三有道), The consciousness naturally revolves, this is called the practice of the third Dhyana (三禪行). If people know that things are impermanent, they will not be attached to worldly glory and favor, A true person cuts off the distinctions of 'this' and 'that', this is called the practice of the third Dhyana (三禪行). Sentient beings or non-sentient things, it is all the same, The path of practice transcends the three realms, this is called the practice of the third Dhyana (三禪行). Birth and death originally have no signs, all dharmas arise from conditions, They do not know each other, this is called the practice of the third Dhyana (三禪行). With loving-kindness and compassion, universally nurturing and raising all beings, not attached to the root of bodily thoughts, The nature of Dharma has no high or low, this is called the practice of the third Dhyana (三禪行). The fundamental practice of a Bodhisattva, is only emptiness, signlessness, and wishlessness, Thus attaining the gate of Nirvana (泥洹), this is called the practice of the third Dhyana (三禪行). The path arises from the four immeasurables (慈、悲、喜、舍) (four equal minds), the great vows are immovable, The ten wisdoms transcend all paths, this is called the practice of the third Dhyana (三禪行). Fully possessing the perfection of generosity (佈施波羅蜜) (檀度無極), rescuing the inferior and lowly, Fulfilling their thoughts according to their needs, this is called the practice of the third Dhyana (三禪行). Guarding the precepts without transgression, like protecting an auspicious vase, Moment to moment without mixed thoughts, this is called the practice of the third Dhyana (三禪行). Patience is the root of practice, facing circumstances with an unchanging mind, Without thought, like empty space, this is called the practice of the third Dhyana (三禪行). Practicing diligently for countless kalpas, never harboring laziness, Teaching and instructing all kinds of beings,

是謂三禪行。 　正受三禪行，　　一意念不變， 　感動十方界，　　是謂三禪行。 　智慧大海淵，　　平等無有二， 　蠲除諸妄想，　　是謂三禪行。 　善權無方法，　　變現無有量， 　不計有貴賤，　　是謂三禪行。」

爾時，世尊說此偈已，百千億眾生皆發無上心，得三禪行。◎

◎菩薩瓔珞經隨行品第十九

爾時，天、龍、鬼神、阿須倫、迦留羅、旃陀羅、摩休勒、人與非人，及諸菩薩摩訶薩，比丘、比丘尼、優婆塞、優婆夷，各自生念：「我等欲觀如來神智變化無量，游諸世界還復故處無覺知者。」

時有梵天名曰尊復尊，從他方佛剎來，行過三禪無所復畏，即從座起，偏露右臂，叉手長跪，而作頌曰：

「天尊三達智，　　悉觀三世本， 　斷惑去狐疑，　　為現神智道。 　如爾性自然，　　行過超三有， 　菩薩瓔珞慧，　　為總何等行？ 　道樹諸法本，　　無生心第一， 　自寤無師受，　　為隨何行得？ 　超越下劣地，　　上慕菩薩道， 　宣暢四要法，　　梵行清凈本。 　天世眾生類，　　唸唸各不同， 　滅想令不起，　　何由而得成？ 　法界本自空，　　受慧有若干， 　一行得作佛，　　復由何等辦？ 　生死十二海，　　流轉尚不停，

【現代漢語翻譯】 現代漢語譯本 這就是所謂的「三禪行」。 真正地安住於三禪的修行中，心意專注不變，感應遍及十方世界，這就是所謂的「三禪行」。 智慧深邃如大海，平等對待一切事物，沒有分別，徹底清除各種虛妄的念頭，這就是所謂的「三禪行」。 善巧方便沒有固定的方法，變化顯現無窮無盡，不計較尊貴與卑賤，這就是所謂的「三禪行」。 當時，世尊說完這些偈頌后，成百上千億的眾生都發起了無上的菩提心，獲得了三禪行。 ◎《菩薩瓔珞經·隨行品》第十九 當時，天、龍、鬼神、阿須倫（Asura，非天）、迦留羅（Garuda，金翅鳥）、旃陀羅（Chandala，賤民）、摩休勒（Mahoraga，大蟒神）、人和非人，以及各位菩薩摩訶薩，比丘（Bhikkhu，男出家人）、比丘尼（Bhikkhuni，女出家人）、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士），各自心中想著：『我們想要觀看如來的神通智慧變化無量，遊歷各個世界后回到原來的地方，卻沒有誰能察覺。』 當時，有一位梵天，名叫尊復尊，從他方佛土而來，超越了三禪的境界，不再有所畏懼。他立即從座位上站起來，袒露右臂，合掌長跪，並作頌說道： 『天尊具備通達的智慧，能夠完全觀察三世的根本，斷除迷惑，去除疑慮，為眾生展現神通智慧的道路。 如來您的本性自然而然，修行超越了三有（欲有、色有、無色有），菩薩的瓔珞智慧，總括來說是什麼樣的修行呢？ 在菩提樹下證悟諸法的根本，以無生心為第一要義，自己覺悟而沒有老師的教導，是通過隨順什麼樣的修行而得到的呢？ 超越下劣的境界，向上仰慕菩薩的道路，宣揚闡述四種重要的法則，這是梵行清凈的根本。 天界和世間的眾生，每一個念頭都各不相同，如何才能滅除妄想，使其不再生起，又是通過什麼方法才能成就呢？ 法界的本性本來就是空寂的，領受的智慧各有不同，通過一行就能成就佛果，又是通過什麼方法才能辦到呢？ 生死輪迴的十二因緣，像大海一樣，流轉不息，'

【English Translation】 English version This is what is called the 'Third Dhyana Practice'. Truly abiding in the practice of the Third Dhyana, with unwavering focus of mind, resonating throughout the ten directions, this is what is called the 'Third Dhyana Practice'. Wisdom as profound as the great ocean, treating all things equally without distinction, completely eliminating all deluded thoughts, this is what is called the 'Third Dhyana Practice'. Skillful means without fixed methods, transformations appearing without limit, not calculating nobility or lowliness, this is what is called the 'Third Dhyana Practice'. At that time, after the World Honored One spoke these verses, hundreds of thousands of millions of beings all aroused the unsurpassed Bodhi mind and attained the Third Dhyana Practice. ◎ Chapter Nineteen of the Bodhisattva Garland Sutra: 'Following Practices' At that time, the Devas (gods), Nagas (dragons), Rakshasas (ghosts), Asuras (demigods), Garudas (mythical birds), Chandalas (outcasts), Mahoragas (serpent deities), humans and non-humans, and all the Bodhisattva-Mahasattvas, Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), each thought in their minds: 'We wish to observe the immeasurable transformations of the Tathagata's (Buddha's) divine wisdom, traveling through all the worlds and returning to the original place without anyone being aware.' At that time, there was a Brahma (god) named Venerable Most Venerable, who came from another Buddha-land, having transcended the realm of the Third Dhyana and no longer having any fear. He immediately rose from his seat, bared his right arm, joined his palms, knelt for a long time, and spoke in verse, saying: 'The Heavenly Honored One possesses penetrating wisdom, fully observing the root of the three times (past, present, future), cutting off delusion, removing doubt, and revealing the path of divine wisdom for beings. Like your nature, which is natural and spontaneous, practicing beyond the three realms of existence (desire realm, form realm, formless realm), the garland wisdom of the Bodhisattvas, what kind of practice does it encompass? Enlightenment under the Bodhi tree is the root of all dharmas, with the unproduced mind as the foremost principle, self-awakened without a teacher's instruction, through following what kind of practice is it attained? Transcending inferior realms, aspiring upwards to the Bodhisattva path, proclaiming and expounding the four essential dharmas, this is the root of pure Brahma conduct. The beings in the heavens and the world, each thought is different from moment to moment, how can one extinguish delusion and prevent it from arising, and through what means can it be accomplished? The nature of the Dharma realm is originally empty, the wisdom received is diverse, through one practice one can attain Buddhahood, and through what means can it be achieved? The twelve links of dependent origination in the cycle of birth and death, like the ocean, flow without ceasing,'

佛慧無邊際，　　尋究而度之。 　道本從一相，　　斷滅無所生， 　觀外身塵勞，　　內法亦復然。 　來處去此遠，　　愿樂欲聞法， 　唯尊一一演，　　永令無塵湮。」

爾時，世尊告尊復尊曰：「善哉，善哉！族姓子！能于如來前而問斯義，今當以偈一一分別。

「本從無數世，　　親近善知識， 　不見本末空，　　是謂隨行得。 　思惟無量法，　　分別本末空， 　道果不染污，　　是謂隨行得。 　所念不處邪，　　不離正法本， 　一相本自寂，　　是謂隨行得。 　十力王三千，　　永度彼此岸， 　修行本無法，　　消滅五陰苦， 　慧明所照處，　　上徹空無際， 　善化隨本教，　　是謂隨行得。 　空性澹然安，　　無愿相亦然， 　三定等有伴，　　是謂隨行得。 　當其入定時，　　諸法無所有， 　捨身染一身，　　是謂隨行得。 　諸佛法不異，　　分別隨其人， 　過去已滅行，　　豈復有根兆？ 　人智所修習，　　守信為權法， 　自滅吾我想，　　是謂隨行得。 　從久遠以來，　　眾生染著有， 　有竟不自知，　　豈識無想法？ 　但為大聖人，　　分別隨其類， 　導引以正要，　　是謂隨行得。 　劫數亦不難，　　令可如彈指， 　難寤癡

{ "translations": [ "現代漢語譯本：", "『佛的智慧沒有邊際，需要不斷探尋才能領悟。',", "『道的本質是從唯一的真如實相而來，斷滅之後便不再產生。',", "『觀察外在身體的塵世煩惱，內在心法的煩惱也是如此。',", "『我們從遙遠的地方來到這裡，渴望聽聞佛法，',", "『希望世尊您能一一演說，永遠不讓佛法被塵埃掩蓋。』", "", "這時，世尊告訴尊復尊（一位尊敬的比丘的名字）說：『好啊，好啊！善男子！你能在如來面前詢問這樣的道理，現在我將用偈頌一一為你分別解說。』", "", "『從無數劫以來，親近善知識（指導修行的人），',", "『如果不能明白萬法的本源和終結都是空性的，這就叫做隨順修行而有所得。',", "『如果能思惟無量的佛法，分別萬法的本源和終結都是空性的，',", "『那麼道果就不會被污染，這就叫做隨順修行而有所得。',", "『所思所念不落入邪見，不離開正法的根本，',", "『明白一切法的實相本自寂靜，這就叫做隨順修行而有所得。',", "『具有十力（如來所具有的十種力量）的佛，能夠度過生死此岸和涅槃彼岸，',", "『修行者明白萬法本無自性，從而消滅色、受、想、行、識五陰的痛苦，',", "『智慧光明所照耀的地方，上可通達空性而沒有邊際，',", "『能夠用善巧方便教化眾生，隨順佛陀的根本教義，這就叫做隨順修行而有所得。',", "『空性的境界是淡泊安寧的，無愿的境界也是如此，',", "『三種禪定（空、無相、無愿）等與空性相伴隨，這就叫做隨順修行而有所得。',", "『當修行者進入禪定時，一切諸法都了不可得，',", "『捨棄對身體的執著，不被身體所束縛，這就叫做隨順修行而有所得。',", "『諸佛所說的法並沒有差異，只是根據眾生的根器而有所分別，',", "『過去的業行已經滅盡，哪裡還會有根源和苗頭呢？',", "『人們用智慧來修習佛法，以守信作為權宜之法，',", "『能夠滅除我見和我想，這就叫做隨順修行而有所得。',", "『從久遠以來，眾生都執著于「有」，', "『執著于「有」的終結，卻不自知，又怎麼能認識「無想」的境界呢？',", "『只有偉大的聖人，才能根據眾生的不同根器而分別說法，',", "『用正確的法要來引導他們，這就叫做隨順修行而有所得。',", "『經歷無數劫的時間也不算難，可以像彈指一揮間那樣短暫，',", "『難以醒悟的愚癡』" ], "english_translations": [ "English version:", "『The Buddha's wisdom is boundless, it must be sought and fathomed to be understood.',", "『The essence of the path originates from the one true suchness, after cessation, nothing is produced.',", "『Observe the worldly afflictions of the external body, the afflictions of the internal mind are also the same.',", "『We have come here from afar, longing to hear the Dharma,',", "『We hope that the World Honored One will explain it one by one, so that the Dharma will never be covered by dust.』", "", "At that time, the World Honored One said to Zunfuzun (name of a respected Bhikkhu): 『Good, good! Good son of a noble family! You are able to ask such a question before the Tathagata, now I will explain it to you one by one in verses.』", "", "『From countless kalpas ago, drawing near to good spiritual friends (those who guide practice),',", "『If one cannot understand that the origin and end of all dharmas are empty, this is called attaining something by following practice.',", "『If one can contemplate immeasurable dharmas, distinguishing that the origin and end of all dharmas are empty,',", "『Then the fruit of the path will not be defiled, this is called attaining something by following practice.',", "『Thoughts and intentions do not fall into wrong views, not departing from the root of the true Dharma,',", "『Understanding that the true nature of all dharmas is inherently tranquil, this is called attaining something by following practice.',", "『The Buddha, possessing the ten powers (the ten powers of the Tathagata), is able to cross the shore of birth and death and the shore of Nirvana,',", "『The practitioner understands that all dharmas have no inherent nature, thereby eliminating the suffering of the five skandhas (form, feeling, perception, volition, consciousness),',", "『The place illuminated by the light of wisdom, reaches up to emptiness without limit,',", "『Being able to skillfully teach sentient beings, following the fundamental teachings of the Buddha, this is called attaining something by following practice.',", "『The state of emptiness is serene and peaceful, the state of non-desire is also the same,',", "『The three samadhis (emptiness, signlessness, desirelessness) and others are accompanied by emptiness, this is called attaining something by following practice.',", "『When the practitioner enters samadhi, all dharmas are unattainable,',", "『Relinquishing attachment to the body, not being bound by the body, this is called attaining something by following practice.',", "『The Dharma spoken by the Buddhas is not different, it is only distinguished according to the capacity of sentient beings,',", "『Past actions have already ceased, where would there still be roots and sprouts?',", "『People use wisdom to cultivate the Dharma, using faith as an expedient means,',", "『Being able to eliminate the view of self and the thought of self, this is called attaining something by following practice.',", "『From a long time ago, sentient beings have been attached to 「existence」,',", "『Attached to the end of 「existence」, but not knowing it themselves, how can they recognize the state of 「non-thought」?',", "『Only the great sage can speak differently according to the different capacities of sentient beings,',", "『Guiding them with the correct essentials, this is called attaining something by following practice.',", "『Experiencing countless kalpas is not difficult, it can be as short as a snap of the fingers,',", "『The ignorance that is difficult to awaken』" ] }

惑人，　　就善乃為難， 　一身復一身，　　經歷億萬垓， 　愍以無念想，　　不度終不捨， 　行本由自然，　　利鈍各有品， 　今蒙大光明，　　是謂隨行得。 　本我自造行，　　今復受其報， 　行盡無三界，　　獨立無所猗， 　人想眾常想，　　非是聖律教， 　能捨彼此想，　　是謂隨行得。 　計身本自無，　　況有識神念？ 　愚惑眾生類，　　初不能捨離， 　道忍有五行，　　初念中亦然， 　思惟不凈觀，　　是謂隨行得。 　身凈無瑕垢，　　終不造邪業， 　所以口真誠，　　由本無欺故， 　道潤所及處，　　輒得有所濟， 　由前有粗澀，　　豈怨潤不及？ 　弘誓恒平等，　　不念粗以細， 　行等無彼此，　　是謂隨行得。 　人知超其難，　　自守無他念， 　自濟復濟彼，　　是謂隨行得。 　如人視五色，　　自起其識想， 　痛陰由是滋，　　不離大災患。 　識法不可見，　　緣生若干念， 　一生復一滅，　　欲免甚為難。 　道慧有五相，　　分別成敗法， 　行盡無窠窟，　　時識竟所在。 　一形受一形，　　身身不磨滅， 　夫欲伐其樹，　　欲盡勿舍根。 　識根為蔓莚，　　所至無有礙， 　力士諸仙道，　　誰能尋其本？ 　唯有三界尊，　

能攝使不逸， 　燒以智慧火，　　莫知闇冥處。 　無明眾行災，　　抑遏善根本。 　洗以八解水，　　除垢無塵堙。 　生死往來苦，　　今世就後世， 　咄嗟此苦惱！　　非聖孰能濟？ 　諸天受福堂，　　四梵亦復然， 　行由清凈果，　　德為人中上。 　思惟古昔來，　　本無三惡趣， 　本造今自受，　　何為復有疑？ 　若使諸世尊，　　不顯曜道教， 　便於如來所，　　可譏說其過。 　吾亦愍念汝，　　受生不達本， 　如此眾生類，　　不受聖訓教。 　過佛無有量，　　汝由不睹聞， 　將來恒沙佛，　　豈從得蒙濟？ 　人心霍然寤，　　不待劫數期， 　一聞便成佛，　　不歷諸法界。 　但念群品黨，　　不慇勤于道， 　所以自墜落，　　永處五道淵。 　如鳥飛虛空，　　憑翅乃得逝， 　人無止觀定，　　何由獲空慧？ 　生死無限齊，　　道力過百行， 　染以無形服，　　自致道果成。 　五陰本無形，　　為作形色相， 　德過諸釋梵，　　為說無相法。 　行人觀外色，　　內識往分別， 　彼色非我造，　　我心自往染。 　色本非我本，　　色性竟有無， 　計我識亦爾，　　本從何所生？ 　爾乃自覺悟，　　外色自空寂， 　內識亦復爾，　　澹然本

【現代漢語翻譯】 現代漢語譯本 能夠約束自己不放縱，用智慧之火焚燒煩惱，這樣就不會被黑暗矇蔽。 無明（avidyā）和各種行為是災難的根源，它們抑制了善良的根本。 用八解脫之水洗滌，去除污垢和塵埃。 生死輪迴帶來痛苦，從今生到後世，唉，這真是苦惱！如果沒有聖人，誰能救度我們？ 諸天（deva）所享的福堂，以及四梵天（caturbrahmavihārāh）也是如此，都是因為清凈的行為所帶來的果報，這樣的德行在人中是最 श्रेष्ठ的。 思考過去，本來沒有三惡趣（trayo apāyāh），現在所受的苦果，都是自己造作的，為什麼還要懷疑呢？ 如果諸世尊（bhagavān）沒有顯耀正道教義，那麼就可以在如來（tathāgata）那裡，批評和指出他們的過失。 我也憐憫你們，因為你們受生卻不明白根本，像這樣的眾生，不接受聖人的教誨。 佛的功德無量無邊，你們因為沒有見到和聽聞，將來恒河沙數般的佛出現，又怎麼能得到救度呢？ 人心如果突然覺悟，不需要經歷漫長的劫數，一聽聞佛法就能成佛，不需要經歷諸法界（dharmadhātu）。 只是考慮到眾生總是結黨營私，不勤奮修行，所以才會自甘墮落，永遠沉淪在五道輪迴的深淵中。 就像鳥在空中飛行，憑藉翅膀才能前進，人如果沒有止觀禪定，又怎麼能獲得空性的智慧呢？ 生死輪迴沒有盡頭，道的力量勝過百種行為，用無形的修行來薰染自己，自然就能成就道果。 五陰（pañca-skandha）本來沒有形狀，卻被我們賦予了形狀和顏色，其功德勝過諸釋天（Śakra）和梵天（Brahmā），為他們宣說無相之法。 修行人觀察外在的色相，內在的意識也隨之分別，那些色相不是我所創造的，而是我的心自己去染著的。 色相本來不是我的根本，色性的最終是存在還是不存在呢？如果執著於我的意識也是這樣，那麼它又是從哪裡產生的呢？ 這時才能自覺覺悟，外在的色相本來就是空寂的，內在的意識也是如此，一切都是淡然的。

【English Translation】 English version Being able to restrain oneself from indulgence, burning away afflictions with the fire of wisdom, one will not be obscured by darkness. Ignorance (avidyā) and various actions are the root of disaster, they suppress the very foundation of goodness. Washing with the water of the eight liberations, removing defilements and dust. The cycle of birth and death brings suffering, from this life to the next, alas, what suffering! If not for the sages, who can deliver us? The halls of blessings enjoyed by the gods (deva), and the four Brahmā heavens (caturbrahmavihārāh) as well, are the result of pure actions; such virtue is supreme among humans. Reflecting on the past, originally there were no three evil realms (trayo apāyāh); the suffering one experiences now is self-created, so why doubt it? If the World Honored Ones (bhagavān) did not reveal the teachings of the right path, then one could criticize and point out the faults of the Thus Come One (tathāgata). I also pity you, for you are born but do not understand the root; such beings do not accept the teachings of the sages. The merits of the Buddha are immeasurable, because you have not seen or heard, how can you be delivered by the Buddhas as numerous as the sands of the Ganges in the future? If the human mind suddenly awakens, it does not need to go through countless kalpas; upon hearing the Dharma, one can become a Buddha, without traversing all the realms of Dharma (dharmadhātu). It is only because beings are always forming factions and are not diligent in cultivation, that they fall and remain forever in the abyss of the five paths of reincarnation. Just as a bird flies in the sky, relying on its wings to move forward, if a person does not have the samadhi of cessation and contemplation, how can they obtain the wisdom of emptiness? The cycle of birth and death is endless, the power of the path surpasses hundreds of actions, by perfuming oneself with formless practice, one will naturally achieve the fruit of the path. The five aggregates (pañca-skandha) originally have no form, but we give them form and color; their merit surpasses the gods Śakra and Brahmā, for them, the Dharma of no-form is expounded. The practitioner observes external forms, and the internal consciousness also discriminates accordingly; those forms are not created by me, but my mind itself clings to them. Form is not originally my essence, does the nature of form ultimately exist or not? If clinging to my consciousness is also like this, then where does it originate from? Only then can one awaken and realize that external forms are originally empty and still, and so is the internal consciousness; everything is tranquil.

無生。 　人念非常空，　　自觀身本法， 　爾乃得至彼，　　永處無為岸。 　本受五陰身，　　欲脫未能離， 　受胎是大患，　　未離有何益？ 　五分法身具，　　戒定慧解成， 　熏以道德香，　　蠲除世臭穢。 　人解修明慧，　　億劫不懈怠， 　眾德自然具，　　故號無等倫。 　戾意隨習俗，　　處尊不為憍， 　隨行從高下，　　令立永處安。 　或入三塗苦，　　為現權慧智， 　外如代受苦，　　內心無所染。 　吾昔無數世，　　修行菩薩道， 　以獲盡信忍，　　行過二住地。 　爾時諸佛集，　　普從十方來， 　為一下劣故，　　欲令免無救。 　諸佛各伸手，　　障令不至罪， 　罪力難可蔽，　　攘手牽入獄。 　諸佛尋其後，　　復到地獄中， 　欲救彼罪人，　　令離眾苦惱。 　如來神智力，　　身放大光明， 　普曜地獄中，　　晃若同一色。 　罪人見光明，　　無復身痛想， 　皆悉蒙光明，　　得離地獄難。 　唯彼一眾生，　　諸佛不能救， 　五逆不慎行，　　乃致是苦惱。 　吾從是以來，　　進行不懈怠， 　不以生死苦，　　中有變悔心。 　今既得成佛，　　號字釋迦文， 　壞敗五陰身，　　眾德普備具。 　受罪無終竟，　　不識善根原，

【現代漢語翻譯】 現代漢語譯本 無生。 人若能覺悟到世間萬物皆是虛幻不實的，並能反觀自身本具的佛性，就能到達涅槃的彼岸，永遠安住在無為的境界。 如果還執著于由五蘊（色、受、想、行、識）構成的身體，想要解脫就無法脫離。承受輪迴之苦是最大的禍患，如果不能脫離輪迴，又有什麼益處呢？ 具備戒、定、慧、解脫、解脫知見這五分法身，用道德的馨香薰陶自身，就能去除世俗的臭穢。 人若能理解並修習明慧，即使經歷無數劫也不懈怠，各種功德自然具備，所以被稱為無與倫比。 即使心懷邪念，隨順世俗，身處尊位也不驕傲自滿；隨順因緣，從高處下到低處，使眾生安立於永恒的安樂之中。 有時進入地獄、餓鬼、畜生三惡道中，是爲了展現權巧方便的智慧，外表上好像代替眾生受苦，內心卻不受任何污染。 我過去無數世以來，修行菩薩道，因此獲得了完全的信心和忍耐，修行超越了二住地（菩薩修行過程中的兩個階段）。 那時，諸佛聚集在一起，從十方世界而來，爲了一個極其下劣的眾生，想要讓他免於無救的境地。 諸佛各自伸出手，阻止他墮入罪惡之中，但罪惡的力量難以阻擋，還是將他拉入了地獄。 諸佛隨後也來到地獄中，想要救度那個罪人，使他脫離各種痛苦。 如來以神通智慧之力，身體放出大光明，普遍照耀地獄，使地獄變得如同一個顏色。 罪人見到光明，不再有身體的痛苦，都蒙受光明的照耀，得以脫離地獄的苦難。 唯獨那個造作五逆重罪的眾生，諸佛也無法救度，因為不謹慎自己的行為，才導致這樣的苦惱。 我從那時以來，精進修行不懈怠，不因為生死的痛苦，而有後悔之心。 現在我已經成佛，名號為釋迦文（Sakyamuni），已經壞滅了五蘊之身，各種功德普遍具備。 承受罪報沒有終結的時候，因為不認識善根的根源。

【English Translation】 English version Non-origination. When a person realizes that all things are impermanent and empty, and contemplates the fundamental Dharma of their own body, they will reach the other shore and dwell forever on the shore of non-action (Nirvana). If one is still attached to the body composed of the five skandhas (form, feeling, perception, volition, and consciousness), one cannot be liberated. Suffering from rebirth is the greatest calamity; if one cannot escape rebirth, what is the benefit? Possessing the fivefold Dharma body (sila - morality, samadhi - concentration, prajna - wisdom, vimutti - liberation, vimuttinanadassana - the knowledge and vision of liberation), perfuming oneself with the fragrance of morality, one can eliminate the foulness of the world. If a person understands and cultivates bright wisdom, without懈怠(xie dai - laxity) for countless eons, all virtues will naturally be possessed, therefore they are called incomparable. Even with perverse intentions, following worldly customs, one does not become arrogant when in a position of honor; following circumstances, from high to low, one establishes beings in eternal peace. Sometimes entering the suffering of the three evil realms (hell, hungry ghosts, animals), it is to manifest expedient wisdom; outwardly appearing to suffer on behalf of beings, inwardly one is not defiled. In countless past lives, I practiced the Bodhisattva path, and thus obtained complete faith and patience, and surpassed the two abodes (stages in the Bodhisattva path). At that time, all the Buddhas gathered together, coming from the ten directions, for the sake of an extremely inferior being, wanting to save him from being beyond help. Each of the Buddhas extended their hand, preventing him from falling into sin, but the power of sin was difficult to obstruct, and they were pulled into hell. The Buddhas then followed behind, returning to hell, wanting to save that sinner, and liberate him from all suffering. The Tathagata (another name for Buddha) with the power of divine wisdom, emitted great light from his body, universally illuminating hell, making it appear as one color. The sinners, seeing the light, no longer had the thought of bodily pain, and all were illuminated by the light, and were able to escape the difficulty of hell. Only that one being, who committed the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, injuring a Buddha, creating schism in the Sangha), the Buddhas could not save, because of not being careful in their actions, they caused such suffering. Since then, I have been diligent in practice without懈怠(xie dai - laxity), and have not had any regrets because of the suffering of birth and death. Now that I have become a Buddha, my name is Sakyamuni (釋迦文 - Sakyamuni), I have destroyed the body of the five skandhas, and all virtues are universally possessed. Enduring the retribution of sins has no end, because one does not recognize the origin of good roots.

行盡超眾德，　　乃應虛空性。 　恐今亦當有，　　受罪無救者， 　非神力所能，　　制住令不往。 　空性雖清凈，　　行滿乃得具， 　神足五通法，　　未能離此惱。 　五陰各有性，　　所造非一品， 　忍智度無極，　　行具乃得成。 　道生諸法本，　　滋長無有法， 　立志如安明，　　終不可沮壞。 　譬如有士夫，　　為空施畔齊， 　此由冀可得，　　欲免罪甚難。 　七寶諸宮室，　　像馬國財寶， 　斯盡如幻化，　　暫有不常停。 　轉輪聖王位，　　統領四天下， 　是亦磨滅法，　　無常不久存。 　如彼修行人，　　分別色根原， 　解知本自爾，　　是謂成色陰。 　身痛有百八，　　內外中間法， 　知痛所出生，　　是應痛陰法， 　想如野馬游，　　壞有無所有， 　抑制想不生，　　是謂應想陰。 　三行成三法，　　滅三乃應三， 　拔斷三毒根，　　不染三世有。 　五法已成具，　　不受識無識， 　無內外六塵，　　是謂為識陰。 　執四方便道，　　乘四無畏慧， 　超四道果證，　　故應四聚要。 　生死海無疆，　　曠大無邊涯， 　乘六神足道，　　乃得游其淵。 　愍念愚惑種，　　忨習不捨離， 　形如芭蕉樹，　　有皮里無實。 　我今樹

王下，　　瓔珞諸道品， 　功勛超百億，　　世雄尊第一。 　今日無等倫，　　現生於五濁， 　不為塵垢染，　　如蓮華無著。 　當守護其心，　　不為塵勞惑， 　內以八正覺，　　瓔珞身心法， 　外以諸相好，　　莊嚴諸國土， 　明慧修二觀，　　相好自嚴飾。 　本從四大成，　　成敗無所有， 　前念非后念，　　新新成塵勞。 　施心於一切，　　高下無所逆， 　內具度無極，　　無猗無所處。 　守戒常一心，　　觀彼無所犯， 　擁護眾道德，　　不闕戒性行。 　三地有十法，　　無形不可見， 　權詐入生死，　　示現世徑路。 　生世眾苦患，　　憂畏無數變， 　聖人能往來，　　不以此為危。 　大道本無形，　　非有無生慧， 　相相度無極，　　而自瓔珞身。 　眼視上下眴，　　遠睹無有疆， 　修凈度無極，　　獲此無礙報。 　腳跟細平正，　　修治大聖座， 　今獲無垢報，　　具道度無極。 　𨄔如布重金，　　亦不受塵水， 　舉足如旋風，　　機關無觸礙。 　心華不著塵，　　內悅色外發， 　皆由忍辱報，　　故號度無極。 　執心如金剛，　　演佈道地法， 　知過無量世，　　具足無礙度。 　口演八種音，　　悉布諸言教， 　至誠不染有，　

{ "translations": [ "現代漢語譯本：", "大王啊，", "（菩薩）以瓔珞般的諸種道品（菩薩修行的各種方法），", "其功德勛業超越百億之數，", "是世間的英雄，最為尊貴第一。", "今日世間無人能與倫比，", "（菩薩）顯現於這五濁惡世（充滿各種污濁的時代），", "卻不被塵世的污垢所染污，", "如同蓮花一般清凈無染。", "應當守護自己的心，", "不被塵世的煩惱所迷惑，", "內在以八正道（佛教的八項修行原則）覺悟，", "以瓔珞莊嚴身心之法，", "外在以諸種相好（佛菩薩的美好特徵），", "莊嚴諸佛國土，", "以明智和智慧修習二觀（兩種觀照方法），", "自然以相好莊嚴自身。", "身體本由四大（地、水、火、風）組成，", "成住壞空，最終一無所有，", "前一個念頭並非后一個念頭，", "新的念頭不斷產生，形成塵世的煩惱。", "以慈悲之心施予一切眾生，", "無論地位高低，都不違逆，", "內心具備到達彼岸的無限能力（度無極，即波羅蜜），", "無所依賴，無所執著。", "持守戒律，常保一心不亂，", "觀照自身，不犯任何戒條，", "擁護各種功德，", "不缺失戒律的本性和行為。", "三地（菩薩修行過程中的三個階段）有十種法則，", "無形無相，不可見，", "（菩薩）以權巧方便進入生死輪迴，", "向世人展示解脫的道路。", "在世間經歷各種痛苦和災難，", "憂愁和恐懼，變化無常，", "聖人能夠自由往來於生死之間，", "不以此為危險。", "偉大的道路（佛法）本無形相，", "通過非有非無的智慧而生起，", "以各種方法到達彼岸（度無極，即波羅蜜），", "從而以（功德）瓔珞莊嚴自身。", "眼睛能看到上下四方，", "遙遠的景象也能看得清楚，沒有邊際，", "修習清凈的度無極（波羅蜜），", "獲得這種無礙的果報。", "腳跟細長平正，", "修治成莊嚴的大聖之座，", "今獲得無垢的果報，", "具備通往覺悟的度無極（波羅蜜）。", "腳面平滿如鋪設重疊的金子，", "也不沾染塵土和水，", "抬腳時如旋風般迅速，", "行動如機械般精巧，沒有阻礙。", "心如蓮花般不沾染塵埃，", "內心喜悅，外在容光煥發，", "這都是忍辱的果報，", "所以被稱為度無極（波羅蜜）。", "堅定心志如金剛般不動搖，", "宣揚佛法真理，", "了知過去無量世的事情，", "具足無礙的度無極（波羅蜜）。", "口中發出八種美妙的聲音，", "普遍宣揚各種教誨，", "至誠之心不被世俗所染污。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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是謂不欺度。 　道由三觀想，　　能逮平等慧， 　心不著是非，　　應于無生度。 　初發弘誓心，　　不為少許人， 　自然成道覺，　　是名具空度。 　神足游佛土，　　身心無限礙， 　一意無移易，　　神足度無極。 　本由色墮有，　　知色非有常， 　今受此色身，　　眾好度無極。 　痛法有內外，　　非苦非有樂， 　蠲除內外法，　　無行度無極。 　五根有五法，　　要由十八持， 　分別除去五，　　無報度無極。 　守護身口意，　　攝令無放逸， 　凈響普照曜，　　八道度無極。 　不猗三覺觀，　　亦無生起滅， 　息意不復生，　　無言度無極。 　清凈如蓮華，　　博聞無所染， 　常訓化眾生，　　凈教度無極。 　平等無二想，　　不懷偏局心， 　如日照虛空，　　慧觀度無極。 　仁智不可量，　　無生不可見， 　施心無量慧，　　道智度無極。 　觀三千世界，　　起滅無所有， 　善覺寤一切，　　無想度無極。 　知生本無主，　　因緣生諸法， 　成就有無道，　　平等度無極。 　總持無礙道，　　解脫成就慧， 　分別無我想，　　空凈度無極。 　生死有五難，　　染著世俗塵， 　游空無量境，　　權智度無極。 　已脫生死縛，　　遊戲解

【現代漢語翻譯】 現代漢語譯本： 這就是所謂的不欺騙的度（不欺度）。 道路通過三種觀想而得，能夠獲得平等的智慧， 心中不執著於是非，應當在無生之境中度過。 最初發起廣大的誓願之心，不是爲了少數人， 自然成就覺悟的佛道，這叫做具足空性的度（具空度）。 以神通之力遊歷佛土，身心沒有限制和阻礙， 一心一意沒有改變，以神通之力度過無極。 原本由於色（rupa）而墮入有（bhava），知道色不是恒常存在的， 現在接受這個色身，以眾多的美好來度過無極。 感受（vedana）有內外之分，不是苦也不是樂， 去除內外之法，以無所作為來度過無極。 五根（五根）有五種法，要通過十八界（十八界）來維持， 分別去除五種，以沒有報應來度過無極。 守護身口意，約束它們不放縱， 清凈的聲響普遍照耀，以八正道（八正道）來度過無極。 不依賴於三種覺悟的觀察，也沒有生起和滅亡， 停止意念不再產生，以無言來度過無極。 清凈如同蓮花，廣博的見聞沒有被污染， 經常教導化育眾生，以清凈的教誨來度過無極。 平等沒有二元的想法，不懷有偏頗的心， 如同太陽照耀虛空，以智慧的觀察來度過無極。 仁愛和智慧不可衡量，無生不可見， 佈施之心和無量的智慧，以道智來度過無極。 觀察三千世界，生起和滅亡都沒有實在的， 善於覺悟一切，以無想來度過無極。 知道生命的本性沒有主宰，因緣和合產生諸法， 成就存在和不存在的道路，以平等來度過無極。 總持沒有障礙的道路，解脫成就智慧， 分別沒有我執的想法，以空性和清凈來度過無極。 生死有五種苦難，染著於世俗的塵埃， 遊歷空性無量的境界，以權巧的智慧來度過無極。 已經脫離生死的束縛，遊戲于解脫之中

【English Translation】 English version: This is called the 'not deceiving' crossing over (not deceiving du). The path is obtained through three contemplations, capable of attaining equal wisdom, The mind does not cling to right and wrong, one should cross over in the realm of non-birth. Initially, generate a vast vow, not for a few people, Naturally accomplish the awakened Buddha path, this is called possessing the emptiness crossing over (possessing emptiness du). Travel the Buddha lands with supernatural powers, body and mind without limitations or obstacles, With one intention unwavering, cross over the limitless with supernatural powers. Originally falling into existence (bhava) due to form (rupa), knowing that form is not constant, Now receiving this form body, cross over the limitless with numerous perfections. Feeling (vedana) has inner and outer divisions, neither suffering nor pleasure, Eliminate inner and outer dharmas, cross over the limitless with non-action. The five roots (five indriya) have five dharmas, which must be maintained by the eighteen realms (eighteen dhatu), Separately eliminate the five, cross over the limitless with no retribution. Guard body, speech, and mind, restrain them from being unrestrained, Pure sound universally illuminates, cross over the limitless with the Eightfold Path (Eightfold Path). Do not rely on the three perceptions of awakening, nor have arising and ceasing, Cease intention and no longer arise, cross over the limitless with no words. Pure like a lotus flower, vast learning without being tainted, Constantly teach and transform sentient beings, cross over the limitless with pure teachings. Equality without dualistic thoughts, not harboring biased minds, Like the sun illuminating the empty sky, cross over the limitless with wisdom observation. Benevolence and wisdom are immeasurable, non-birth is invisible, Giving mind and immeasurable wisdom, cross over the limitless with the wisdom of the path. Observe the three thousand worlds, arising and ceasing without substance, Well-awakened to all, cross over the limitless with non-thought. Knowing that the nature of life has no master, conditions arise and create all dharmas, Accomplish the path of existence and non-existence, cross over the limitless with equality. Totally uphold the unobstructed path, liberation accomplishes wisdom, Separately without the thought of self, cross over the limitless with emptiness and purity. Birth and death have five difficulties, tainted by worldly dust, Travel the limitless realm of emptiness, cross over the limitless with expedient wisdom. Already freed from the bonds of birth and death, playing in liberation

脫中， 　清凈無亂想，　　果報度無極。 　在世現苦行，　　執心如金剛， 　已超三有道，　　自然度無極。 　或在虛空界，　　念法無亂想， 　如空有所容，　　無形度無極。 　快哉無生道，　　永斷諸塵勞， 　不見有往來，　　無行度無極。 　神足有四事，　　恒游十方剎， 　身心俱虛寂，　　明慧度無極。 　本從平等心，　　一意無所染， 　心超無量界，　　微妙度無極。 　觀了生世苦，　　一相無所起， 　道心不可轉，　　金剛度無極。 　無學修梵行，　　超越九次第， 　行盡不熾然，　　瓔珞度無極。 　道從三慧觀，　　分別定意行， 　自息心不起，　　無量度無極。 　濟拔四惡道，　　越次不受證， 　自然滅無明，　　等分度無極。 　道教實微妙，　　精進不可逾， 　平等無二法，　　眾行度無極。 　生世眾苦難，　　常習無上道， 　不見有無跡，　　眾想度無極。 　生死多限礙，　　不睹智慧光， 　道力以宣暢，　　積行度無極。 　成就九禪法，　　不染世俗智， 　一一分別想，　　戒訓度無極。 　所以顯現法，　　愍念一切人， 　不見度無度，　　寂意度無極。 　游至無量界，　　承事諸賢聖， 　受教不忽忘，　　總持度無極。

【現代漢語翻譯】 現代漢語譯本 脫離塵世的束縛（脫中）， 內心清凈沒有雜念妄想，最終獲得的果報是無邊無際的解脫。 身處世間卻示現苦行，堅定的心如同金剛一般， 已經超越了欲界、色界、無色界這三有之道，自然而然地達到無邊無際的解脫。 有時身處虛空之中，心中默唸佛法沒有雜念妄想， 如同虛空能夠容納萬物一樣，以無形無相的方式達到無邊無際的解脫。 多麼快樂啊，這不生不滅的道，永遠斷絕各種塵世的煩惱， 不見有來去，以無所作為的方式達到無邊無際的解脫。 擁有四種神通，經常遊歷於十方世界， 身心都達到虛空寂靜的狀態，以明智和智慧達到無邊無際的解脫。 根本在於平等之心，一心一意沒有任何污染， 心超越了無量的境界，以微妙的方式達到無邊無際的解脫。 觀察透徹了生世的痛苦，一切現象都不再產生， 修道的決心不可動搖，以金剛般的意志達到無邊無際的解脫。 無學之人修持清凈的德行，超越了九次第定， 修行到了盡頭而不感到熾熱，以瓔珞般的光輝達到無邊無際的解脫。 道從聞、思、修這三種智慧而來，分別審定，專注修行， 自然止息妄念，心不起任何波瀾，以無量的方式達到無邊無際的解脫。 救濟拔除地獄、餓鬼、畜生、阿修羅這四惡道中的眾生，超越次第，不急於證果， 自然熄滅無明，以平等之心達到無邊無際的解脫。 佛陀的教導實在微妙，精進修行不可懈怠， 平等對待一切事物，沒有分別，通過各種修行達到無邊無際的解脫。 生於世間充滿痛苦和磨難，經常修習無上的佛道， 不見有有和無的痕跡，以超越各種念想的方式達到無邊無際的解脫。 生死輪迴充滿限制和阻礙，不能看到智慧的光芒， 用佛法的力量來宣揚真理，通過積累善行達到無邊無際的解脫。 成就九種禪定的修行方法，不被世俗的智慧所污染， 一一分辨各種念頭，以戒律和訓誡達到無邊無際的解脫。 所以才顯現佛法，憐憫一切眾生， 不見有能度者和被度者，以寂靜的心達到無邊無際的解脫。 遊歷到無量的世界，承事奉養各位賢聖， 接受教誨不輕易忘記，以總持（Dharani）的功德達到無邊無際的解脫。

【English Translation】 English version Detached from worldly attachments (Tuozhong), With a pure mind, free from chaotic thoughts, the resulting karmic reward is boundless liberation. Living in the world, yet manifesting ascetic practices, with a steadfast mind like a diamond, Having transcended the three realms of existence (desire realm, form realm, formless realm), naturally attaining boundless liberation. Sometimes dwelling in the realm of emptiness, contemplating the Dharma without chaotic thoughts, Like emptiness that can accommodate everything, attaining boundless liberation in an intangible form. How joyful is the path of non-birth, forever severing all worldly afflictions, Seeing no coming or going, attaining boundless liberation through non-action. Possessing the four supernatural powers (Shensoku), constantly traveling to the ten directions, With body and mind both in a state of emptiness and tranquility, attaining boundless liberation through wisdom and insight. Rooted in a mind of equality, with a single-mindedness free from defilement, The mind transcends immeasurable realms, attaining boundless liberation in a subtle way. Observing thoroughly the suffering of birth and existence, no phenomena arise, The resolve to cultivate the path is unshakable, attaining boundless liberation with a diamond-like will. One who has nothing more to learn cultivates pure conduct, surpassing the nine successive stages of meditation, The practice comes to an end without burning, attaining boundless liberation with the radiance of a garland (Yingluo). The path comes from the three wisdoms of hearing, thinking, and cultivating, discerning and focusing on practice, Naturally ceasing thoughts, the mind does not arise, attaining boundless liberation in an immeasurable way. Rescuing and liberating beings in the four evil realms (hell, hungry ghosts, animals, asuras), transcending stages, not rushing to attain enlightenment, Naturally extinguishing ignorance, attaining boundless liberation with an equal mind. The Buddha's teachings are truly subtle, diligent practice is indispensable, Treating all things equally, without discrimination, attaining boundless liberation through various practices. Birth in the world is full of suffering and hardship, constantly practicing the supreme path, Seeing no traces of existence or non-existence, attaining boundless liberation by transcending all thoughts. The cycle of birth and death is full of limitations and obstacles, unable to see the light of wisdom, Using the power of the Dharma to proclaim the truth, attaining boundless liberation through accumulating good deeds. Accomplishing the practice of the nine levels of Dhyana (Jhana), not being defiled by worldly wisdom, Discerning each and every thought, attaining boundless liberation through precepts and training. Therefore, the Dharma is revealed, with compassion for all beings, Seeing no one who is liberated and no one who is being liberated, attaining boundless liberation with a tranquil mind. Traveling to immeasurable realms, serving all the wise and virtuous, Receiving teachings without forgetting, attaining boundless liberation through the power of Dharani (Total Retention).

復能現變化，　　感動諸佛剎， 　亦不自貢高，　　滅意度無極。 　追念過去世，　　普修菩薩道， 　不著內諸漏，　　觀行度無極。 　修治諸佛土，　　清凈無瑕垢， 　度脫無量人，　　法界度無極。 　眾生根無量，　　身體極清凈， 　內外不染有，　　了法度無極。 　知生不足貪，　　權現無有方， 　不生眾想念，　　無等度無極。 　身法若干種，　　亦不生塵垢， 　莊嚴身體相，　　功德度無極。 　從無央數劫，　　積累修法本， 　積累不為己，　　神通度無極。 　六情不著有，　　分別無量慧， 　得過虛空際，　　一心度無極。 　生在人中難，　　受身無有量， 　眼不著外色，　　無念度無極。 　執意無貪著，　　生生亦不息， 　自滅內眾行，　　空觀度無極。 　無畏無所著，　　不見內外法， 　道意無若干，　　神智度無極。 　佛身本自凈，　　不為塵垢染， 　智達過百劫，　　無心度無極。 　前心非今心，　　生生而不絕， 　一意無所起，　　大智度無極。 　億百千眾生，　　度亦不見度， 　心念無非邪，　　娛樂度無極。 　行盡受苦證，　　達知三世本， 　不有小乘意，　　本末度無極。 　于苦不念苦，　　了知四非常， 　盡生更

【現代漢語翻譯】 現代漢語譯本 能夠顯現種種變化，感動十方諸佛的剎土（buddhakṣetra，佛所居住的國土）。 也不因此而自高自大，滅除妄念，達到無邊無際的境界。 追憶過去無量世，普遍修習菩薩道（bodhisattvayāna，立志救度一切眾生的修行道路）， 不執著于內在的各種煩惱，以觀照的智慧達到無邊無際的境界。 修繕莊嚴各個佛土，清凈沒有瑕疵和污垢， 救度脫離無量眾生，在法界（dharmadhātu，一切法的總稱）中達到無邊無際的境界。 眾生的根器有無量種，身體極其清凈， 內外都不被任何事物所染著，明瞭諸法實相，達到無邊無際的境界。 知道生存沒有值得貪戀之處，權巧示現沒有固定的方向， 不生起各種妄想雜念，以無與倫比的智慧達到無邊無際的境界。 身形和法門有若干種類，也不因此而沾染塵垢， 莊嚴自身的身相，以功德力達到無邊無際的境界。 從無央數劫（asaṃkhyeya-kalpa，極長的時間單位）以來，積累修習佛法的根本， 積累功德不是爲了自己，以神通力達到無邊無際的境界。 六根（ṣaḍindriya，眼、耳、鼻、舌、身、意）不執著于任何事物，分別無量的智慧， 能夠超越虛空的邊際，以一心不亂的狀態達到無邊無際的境界。 能夠轉生為人非常難得，所受之身沒有限量， 眼睛不執著于外在的色相，以無念的境界達到無邊無際的境界。 執持正念而沒有貪著，生生世世永不停止， 自我滅除內在的各種行為，以空性的觀照達到無邊無際的境界。 無所畏懼，無所執著，不見內外諸法， 菩提道心沒有分別，以神奇的智慧達到無邊無際的境界。 佛的法身本來就是清凈的，不被塵垢所染污， 智慧通達超越百劫，以無心的狀態達到無邊無際的境界。 過去的心不是現在的心，生生世世相續不斷， 一心不起任何妄念，以大智慧達到無邊無際的境界。 即使度化了億百千眾生，也不認為自己有所度化， 心中沒有不正當的念頭，在禪悅中達到無邊無際的境界。 修行窮盡，證得解脫，通達瞭解過去、現在、未來三世的根本， 沒有小乘（hīnayāna，只求自身解脫的修行方式）的想法，從本到末都達到無邊無際的境界。 對於苦難不認為是苦難，了知世間一切都是無常的， 窮盡生死輪迴，更進一步修行。

【English Translation】 English version Able to manifest transformations, moving all Buddha-lands (buddhakṣetra, the land where a Buddha resides). Also, not being arrogant because of this, extinguishing thoughts and reaching the boundless realm. Recalling past lives, universally cultivating the Bodhisattva path (bodhisattvayāna, the path of practice dedicated to saving all beings), Not clinging to inner defilements, observing and practicing to reach the boundless realm. Repairing and adorning all Buddha-lands, pure and without flaws or defilements, Delivering countless beings, reaching the boundless realm in the Dharma-realm (dharmadhātu, the totality of all dharmas). Beings have countless roots, bodies extremely pure, Neither internally nor externally stained by anything, understanding the reality of all dharmas, reaching the boundless realm. Knowing that existence is not worth craving, skillfully appearing without fixed direction, Not generating various deluded thoughts, reaching the boundless realm with unparalleled wisdom. Forms and Dharma-gates are of various kinds, yet not generating dust or defilement, Adorning the physical form, reaching the boundless realm with merit and virtue. From countless kalpas (asaṃkhyeya-kalpa, an extremely long unit of time), accumulating and cultivating the root of the Dharma, Accumulating merit not for oneself, reaching the boundless realm with supernatural powers. The six senses (ṣaḍindriya, eyes, ears, nose, tongue, body, mind) not clinging to anything, distinguishing immeasurable wisdom, Able to surpass the boundary of emptiness, reaching the boundless realm with a single-minded state. Being born as a human is difficult, receiving a body without measure, Eyes not clinging to external forms, reaching the boundless realm with no-thought. Holding intention without greed or attachment, life after life without ceasing, Self-extinguishing inner actions, reaching the boundless realm with emptiness contemplation. Without fear, without attachment, not seeing internal or external dharmas, The intention of the path without differentiation, reaching the boundless realm with divine wisdom. The Buddha's body is originally pure, not stained by dust or defilement, Wisdom penetrates beyond hundreds of kalpas, reaching the boundless realm with no-mind. The past mind is not the present mind, life after life continuing without end, A single intention without arising, reaching the boundless realm with great wisdom. Even if delivering hundreds of thousands of millions of beings, not seeing oneself as delivering, Thoughts in the mind without any that are improper, reaching the boundless realm in joyful meditation. Practicing to the end, attaining the proof of suffering, understanding the root of the three times (past, present, future), Without the intention of the Hinayana (hīnayāna, the path of practice focused on individual liberation), reaching the boundless realm from beginning to end. Not regarding suffering as suffering, understanding that all things are impermanent, Exhausting the cycle of birth and death, advancing further in practice.

無身，　　聖諦度無極。 　本從無量佛，　　受決當作佛， 　亦不自歡慶，　　等施度無極。 　心本不思議，　　德超無有量， 　分別有無觀，　　靜寂度無極。 　五道眾苦原，　　不生清白法， 　八等過道行，　　現身度無極。 　人體本無法，　　不見法界相， 　上智過百行，　　無畏度無極。 　一心一念頃，　　受證無有難， 　永離諸漏法，　　大聖度無極。 　本末永自離，　　亦不見吾我， 　神力如虛空，　　知足度無極。 　自攝持威儀，　　不著諸相好， 　自守無所犯，　　親近度無極。 　吾從無數世，　　供養諸世尊， 　不毀諸法界，　　無愿度無極。 　亦不有悕望，　　僥倖于諸法， 　非有無所生，　　積行度無極。 　不念彼此岸，　　超越生死海， 　究盡一切根，　　無盡度無極。 　十六不思議，　　亦名十六慧， 　從苦至無法，　　無著度無極。 　生死無有底，　　或出或隱沒， 　盡能觀了知，　　性空度無極。 　身法三十二，　　污染不凈行， 　一一能分別，　　無著度無極。 　眼識有內外，　　不受外身入， 　無畏無所動，　　慈心度無極。 　如我坐佛樹，　　莊嚴金剛座， 　降魔無所畏，　　大慈度無極。 　愍念眾生類，　

【現代漢語翻譯】 現代漢語譯本 無身，聖諦（Arya-satya，四聖諦）度無極。 本從無量佛，受決當作佛，亦不自歡慶，等施度無極。 心本不思議，德超無有量，分別有無觀，靜寂度無極。 五道（Gati，眾生輪迴的五個道，即地獄、餓鬼、畜生、人、天）眾苦原，不生清白法，八等過道行，現身度無極。 人體本無法，不見法界相，上智過百行，無畏度無極。 一心一念頃，受證無有難，永離諸漏法，大聖度無極。 本末永自離，亦不見吾我，神力如虛空，知足度無極。 自攝持威儀，不著諸相好，自守無所犯，親近度無極。 吾從無數世，供養諸世尊，不毀諸法界，無愿度無極。 亦不有悕望，僥倖于諸法，非有無所生，積行度無極。 不念彼此岸，超越生死海，究盡一切根，無盡度無極。 十六不思議，亦名十六慧，從苦至無法，無著度無極。 生死無有底，或出或隱沒，盡能觀了知，性空度無極。 身法三十二，污染不凈行，一一能分別，無著度無極。 眼識有內外，不受外身入，無畏無所動，慈心度無極。 如我坐佛樹，莊嚴金剛座，降魔無所畏，大慈度無極。 愍念眾生類，

【English Translation】 English version Without a body, the Holy Truths (Arya-satya) transcend the limitless. Originally from immeasurable Buddhas, receiving the prediction to become a Buddha, not even celebrating oneself, equally giving and transcending the limitless. The mind is fundamentally inconceivable, its virtue surpasses immeasurable amounts, distinguishing between existence and non-existence, stillness and silence transcend the limitless. The origin of suffering for the five realms (Gati), not giving rise to pure and white dharmas, the eightfold path surpasses the way of practice, manifesting the body and transcending the limitless. The human body is fundamentally without dharma, not seeing the appearance of the Dharma Realm, superior wisdom surpasses hundreds of practices, fearlessness transcends the limitless. In a single moment of focused mind, receiving proof is without difficulty, eternally departing from all defiled dharmas, the great sage transcends the limitless. The beginning and end are eternally separated, also not seeing self or ego, spiritual power is like empty space, contentment transcends the limitless. Self-restraint in demeanor, not attached to various auspicious signs, guarding oneself without transgression, closeness transcends the limitless. From countless lifetimes, I have made offerings to all World Honored Ones, not destroying all Dharma Realms, desirelessness transcends the limitless. Also not having hope, taking chances on all dharmas, neither existence nor non-existence arises, accumulating practices transcends the limitless. Not thinking of this shore or the other shore, transcending the sea of birth and death, thoroughly investigating all roots, endlessness transcends the limitless. Sixteen inconceivables, also named sixteen wisdoms, from suffering to no-dharma, non-attachment transcends the limitless. Birth and death have no bottom, sometimes emerging and sometimes disappearing, fully able to observe and understand, emptiness of nature transcends the limitless. The thirty-two aspects of the body, defiled and impure actions, able to distinguish each one, non-attachment transcends the limitless. Eye consciousness has inner and outer aspects, not receiving the entry of the external body, fearless and unmoved, loving-kindness transcends the limitless. Like me sitting under the Bodhi tree, adorning the Vajra seat, subduing demons without fear, great compassion transcends the limitless. Having compassion for sentient beings,

度人不見度， 　曠濟無有疆，　　自離度無極。 　過去不復生，　　不染當來塵， 　慧心無內外，　　無疑度無極。 　內外陰持入，　　不生諸塵垢， 　守一不放逸，　　神足度無極。 　眼不著外色，　　舌亦不知味， 　除去貪著想，　　無形度無極。 　分別菩薩心，　　凈觀無所著， 　道從平等慧，　　威儀度無極。 　自識宿命智，　　知本所從來， 　不復興想念，　　現生度無極。 　智者在世化，　　盡苦無有餘， 　拔斷生死本，　　苦行度無極。 　愍過慈母育，　　慧普無高下， 　內不自見身，　　無貪度無極。 　德游無量境，　　無有覺知者， 　亦不自稱歎，　　法身度無極。 　復從諸佛受，　　空慧無量法， 　自然盡苦際，　　不起度無極。 　道從平等慧，　　不染三有想， 　從是獲神足，　　無我度無極。 　凡夫縛著四，　　不離三界患， 　盡生更不造，　　通慧度無極。 　從無央數劫，　　定意不錯亂， 　意亦無移易，　　本際度無極。 　神智無邊涯，　　永除貪著有， 　逮得不起忍，　　寂滅度無極。 　道慧觀七品，　　法界無參差， 　一相不可見，　　無形度無極。 　泥洹無生滅，　　行跡無所有， 　能離彼此中，　　隨行度

【現代漢語翻譯】 現代漢語譯本 度化眾生卻不見有被度化者， 廣大的救濟沒有邊際，自然遠離了度化的極限。 過去已逝不會再來，不沾染未來的塵埃， 智慧的心沒有內外之分，沒有懷疑，度過無極。 內外諸陰持守納入，不產生各種塵垢， 守護專一而不放縱，以神通度過無極。 眼睛不執著于外在的色彩，舌頭也不執著于味道， 除去貪婪執著的想法，以無形之態度過無極。 分別菩薩（Bodhisattva）的心，清凈地觀察而不執著任何事物， 道從平等的智慧而來，以威儀度過無極。 自己認識宿命的智慧，知道根本從何而來， 不再興起任何想法，在現世度過無極。 智者在世間教化，使眾生脫離痛苦而沒有剩餘， 拔除斷絕生死的根本，以苦行度過無極。 像慈母憐憫孩子一樣養育眾生，智慧普及沒有高下之分， 內心不自我觀察身體，沒有貪婪，度過無極。 德行遊歷于無量的境界，沒有覺察認知的人， 也不自我稱讚，以法身度過無極。 又從諸佛（Buddhas）那裡接受，空性的智慧和無量的法， 自然地到達痛苦的盡頭，不生起任何念頭，度過無極。 道從平等的智慧而來，不沾染三有（欲有、色有、無色有）的想法， 從此獲得神通，以無我度過無極。 凡夫俗子被四種事物束縛，不能脫離三界的禍患， 生命終結后不再造作新的業，以通達的智慧度過無極。 從無數的劫以來，禪定的意志沒有錯亂， 心意也沒有改變，以本來的狀態度過無極。 神通智慧沒有邊際，永遠去除貪婪執著的存在， 獲得不生不滅的忍耐力，以寂滅度過無極。 以道之智慧觀察七覺支，法界沒有差別， 唯一的真相不可見，以無形之態度過無極。 涅槃（Nirvana）沒有生滅，行跡沒有實體， 能夠脫離彼此的對立，隨順因緣而行，度過無極。

【English Translation】 English version Saving people, yet seeing no one being saved, Vast deliverance without boundaries, naturally departing from the limit of deliverance. The past does not return to life, not tainted by the dust of the future, The wisdom-mind has no inside or outside, without doubt, crossing the boundless. Holding and taking in the inner and outer senses, not generating any defilements, Guarding the one without indulgence, with spiritual powers crossing the boundless. The eyes do not cling to external colors, the tongue also does not know taste, Removing thoughts of greed and attachment, with formlessness crossing the boundless. Discerning the mind of a Bodhisattva (Bodhisattva), purely observing without attachment, The path comes from equal wisdom, with dignified conduct crossing the boundless. Knowing one's own past lives' wisdom, knowing the origin of where one comes from, No longer arising thoughts, in the present life crossing the boundless. The wise transform the world, exhausting suffering without remainder, Uprooting the root of birth and death, with ascetic practices crossing the boundless. Cherishing like a compassionate mother nurturing, wisdom universally without high or low, Inwardly not seeing oneself, without greed, crossing the boundless. Virtue travels in immeasurable realms, without anyone being aware, Also not praising oneself, with the Dharma body crossing the boundless. Again, receiving from all the Buddhas (Buddhas), emptiness-wisdom and immeasurable Dharma, Naturally reaching the end of suffering, without arising, crossing the boundless. The path comes from equal wisdom, not tainted by thoughts of the three realms of existence (desire realm, form realm, formless realm), From this, obtaining spiritual powers, with no-self crossing the boundless. Ordinary people are bound by the four, not departing from the troubles of the three realms, Exhausting life and no longer creating new karma, with thorough wisdom crossing the boundless. From countless eons, the will of meditation is not confused, The mind also does not shift or change, with the original state crossing the boundless. Spiritual wisdom is without boundaries, forever removing greedy attachments to existence, Attaining the patience of non-arising, with stillness and extinction crossing the boundless. With the wisdom of the path, observing the seven factors of enlightenment, the Dharma realm has no difference, The one true form is invisible, with formlessness crossing the boundless. Nirvana (Nirvana) has no birth or death, traces have no substance, Able to depart from the middle ground of this and that, following conditions, crossing the boundless.

無極。 　無明眾行本，　　流轉十二海， 　不為識所染，　　無著度無極。 　如爾四聖諦，　　出生諸道果， 　滅意由四禪，　　定意度無極。 　如來八解脫，　　無苦亦無樂， 　能滅現在結，　　無患度無極。 　不猗著三界，　　造立於塵勞， 　修習神通慧，　　快樂度無極。 　無住無往來，　　亦不壞法性， 　永滅塵勞疇，　　無變度無極。 　如色本無色，　　色性常自然， 　了知三世苦，　　滅意度無極。 　不受外塵垢，　　定意無他想， 　生盡更不造，　　無受度無極。 　現變無央數，　　終不自為己， 　道慧無三礙，　　本際度無極。 　入定除三想，　　不見我人壽， 　執信無馳騁，　　眾智度無極。 　空無相愿法，　　三昧聖道觀， 　寂然滅一意，　　懷來度無極。 　道生無量法，　　從是得到彼， 　玄達三世苦，　　受樂度無極。 　知生為大災，　　穿漏諸法界， 　舍一不染著，　　眾妙度無極。 　慈悲四等心，　　普潤於一切， 　化導無尊卑，　　大智度無極。 　四大因緣形，　　體性不可轉， 　欲達解脫門，　　三向度無極。 　若劫欲盡燒，　　不懷恐懼心， 　自然通道力，　　無想度無極。 　亦不自生念，　　分別若干想，

【現代漢語翻譯】 現代漢語譯本 無極。 無明是眾生行為的根本，在十二因緣的生死輪迴中流轉， 不被『識』所污染，沒有執著，從而超越無極。 就像你所說的四聖諦（苦、集、滅、道），從中產生各種修行道果， 通過修習四禪（初禪、二禪、三禪、四禪）來滅除雜念，以禪定之心超越無極。 如來的八解脫（內有色想觀諸外色解脫、內無色想觀諸外色解脫、凈解脫身作證、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想解脫），沒有痛苦也沒有快樂， 能夠滅除現在的煩惱結縛，沒有憂患，從而超越無極。 不依賴執著於三界（欲界、色界、無色界），在塵世中建立功業， 修習神通和智慧，以快樂的心情超越無極。 沒有固定的住所，沒有來去，也不破壞法的本性， 永遠滅除塵世的煩惱，沒有變化，從而超越無極。 就像色法的本性原本就是無色，色法的自性常常是自然而然的， 完全瞭解過去、現在、未來三世的苦，滅除雜念，從而超越無極。 不接受外來的塵垢污染，禪定之心沒有其他的想法， 不再產生新的生命，不再造作新的業，沒有承受，從而超越無極。 顯現的變化沒有窮盡，始終不為自己著想， 道之智慧沒有三種障礙（惑障、業障、報障），迴歸本源，從而超越無極。 進入禪定去除三種妄想（欲想、恚想、害想），不見我、人、壽命等虛妄之相， 堅定信念沒有放縱馳騁，以眾多的智慧超越無極。 空、無相、無愿之法，三昧（禪定）聖道之觀， 寂靜地滅除一切雜念，懷著慈悲之心，從而超越無極。 道產生無量的法，從這裡到達彼岸， 深刻通達過去、現在、未來三世的苦，承受快樂，從而超越無極。 知道生命的產生是巨大的災難，穿透和泄露了諸法界， 捨棄一切而不染著，以眾多的妙法超越無極。 慈悲喜捨四無量心，普遍滋潤一切眾生， 教化引導沒有尊卑之分，以大智慧超越無極。 地、水、火、風四大因緣和合而成的形體，其體性和性質不可改變， 想要達到解脫之門，以三種趨向（出離欲、無慾、滅）超越無極。 如果世界末日的劫火要燃燒，也不懷有恐懼之心， 自然通達道的威力，以無念的狀態超越無極。 也不自己產生念頭，分別各種各樣的想法，

【English Translation】 English version Limitless. Ignorance is the root of all beings' actions, revolving in the twelve seas of existence, Not stained by 'consciousness', without attachment, thus transcending the limitless. Like your Four Noble Truths (suffering, accumulation, cessation, path), from which various fruits of the path arise, Extinguish thoughts through the practice of the Four Dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana), with a mind of samadhi, transcend the limitless. The Eight Liberations of the Tathagata (liberation through internal contemplation of external forms with color, liberation through internal contemplation of external forms without color, liberation through purification of the body, liberation through the sphere of infinite space, liberation through the sphere of infinite consciousness, liberation through the sphere of nothingness, liberation through the sphere of neither perception nor non-perception, liberation through the cessation of perception and sensation), without suffering or joy, Able to extinguish present afflictions, without worry, thus transcending the limitless. Not relying on attachment to the Three Realms (desire realm, form realm, formless realm), establishing merit in the world, Cultivating supernatural powers and wisdom, with a joyful mind, transcend the limitless. Without fixed abode, without coming or going, nor destroying the nature of the Dharma, Forever extinguishing worldly afflictions, without change, thus transcending the limitless. Like the nature of form originally being without form, the self-nature of form is always natural, Completely understanding the suffering of the past, present, and future, extinguishing thoughts, thus transcending the limitless. Not accepting external defilements, with a mind of samadhi without other thoughts, No longer producing new life, no longer creating new karma, without receiving, thus transcending the limitless. The manifested changes are endless, never thinking of oneself, The wisdom of the path has no three obstacles (affliction obstacle, karma obstacle, retribution obstacle), returning to the origin, thus transcending the limitless. Entering samadhi, removing the three delusions (desire thought, anger thought, harm thought), not seeing the false appearances of self, person, or lifespan, Firmly believing without indulging in dissipation, with the wisdom of the multitude, transcend the limitless. The Dharma of emptiness, signlessness, and wishlessness, the contemplation of samadhi (meditation) and the holy path, Silently extinguishing all distracting thoughts, cherishing compassion, thus transcending the limitless. The path produces immeasurable Dharmas, from here reaching the other shore, Profoundly understanding the suffering of the past, present, and future, experiencing joy, thus transcending the limitless. Knowing that the arising of life is a great disaster, penetrating and leaking through all the realms of Dharma, Relinquishing everything without attachment, with the multitude of wonderful Dharmas, transcend the limitless. The four immeasurable minds of loving-kindness, compassion, joy, and equanimity, universally nourishing all beings, Teaching and guiding without distinction of high or low, with great wisdom, transcend the limitless. The form composed of the four great elements (earth, water, fire, wind), its substance and nature cannot be changed, Wanting to reach the gate of liberation, with the three tendencies (renunciation of desire, non-desire, cessation), transcend the limitless. If the fire of the kalpa's end is about to burn, not harboring a fearful heart, Naturally understanding the power of the path, with a state of no-thought, transcend the limitless. Also not generating thoughts oneself, distinguishing various kinds of ideas,

佛慧無有窮，　　大海度無極。 　功勛過眾行，　　本業無有量， 　無一不見一，　　離群度無極。 　弘誓具足愿，　　觀身無形相， 　破壞四魔患，　　莊嚴度無極。 　無念諸法本，　　泥洹寂然凈， 　諸佛所游處，　　深藏度無極。 　無相不可見，　　從一乃成佛， 　去離心本法，　　一義度無極。 　究盡諸道果，　　不有三窠窟， 　慧照無邊涯，　　立本度無極。 　生死諸艱難，　　無為澹然安， 　不生五塵垢，　　總持度無極。 　遍游無量世，　　教化眾生類， 　經歷生死苦，　　斷苦度無極。 　現處母胞胎，　　實不染著有， 　心凈如虛空，　　本慧度無極。 　不見有受報，　　果證諸明慧， 　分別四道本，　　修荷度無極。 　本從無量世，　　法界不思議， 　平等無二心，　　廣慧度無極。 　佛法甚深妙，　　非二乘所及， 　超越無量行，　　無疑度無極。 　先凈其眼根，　　凈修心本行， 　慕及菩薩道，　　凈意度無極。 　執意如金剛，　　清凈無瑕穢， 　永離有無界，　　道果度無極。 　古昔諸世尊，　　坐此元吉樹， 　降伏四魔怨，　　忍力度無極。 　神識在虛空，　　初無恚怒心， 　亦不生塵垢，　　超越度無極。 　神力超

【現代漢語翻譯】 現代漢語譯本 佛的智慧沒有窮盡，像大海一樣深廣無邊。 他的功德超越了一切修行，根本的作為也無法衡量。 沒有一件事他不能明察，他脫離了眾生，度化無邊。 他廣大的誓願圓滿具足，觀察自身卻沒有任何形相。 他摧毀了四種魔的困擾，以莊嚴的功德度化無邊。 他的心中沒有念頭，這才是諸法的根本，涅槃（Nirvana）是寂靜清凈的境界。 那是諸佛所遊歷的地方，深藏不露，度化無邊。 沒有形相，所以不可見，從唯一的一開始，最終成就佛。 去除遠離心中的根本之法，這唯一的真義，度化無邊。 他窮盡了所有的道果，不存在三種窠臼（指聲聞、緣覺、菩薩三種修行層次的侷限）。 他的智慧照耀無邊無際，確立根本，度化無邊。 生死輪迴的種種艱難，通過無為法達到淡泊安寧。 不沾染五塵的污垢，總持一切，度化無邊。 他遍游無量的世界，教化各種眾生。 經歷生死的痛苦，斷除痛苦，度化無邊。 他顯現在母親的胞胎中，實際上並沒有被世俗所染著。 他的心像虛空一樣清凈，本有的智慧，度化無邊。 他不見有承受果報的現象，以果證得各種明慧。 他分別四種道行的根本，修習承擔，度化無邊。 他從無量劫以來，所處的法界不可思議。 他以平等沒有分別心的狀態，廣大的智慧，度化無邊。 佛法非常深奧微妙，不是聲聞乘和緣覺乘所能達到的。 他超越了無量的修行，沒有疑惑，度化無邊。 首先清凈他的眼根，清凈地修習心的根本之行。 仰慕並達到菩薩道，清凈意念，度化無邊。 他的意志像金剛一樣堅定，清凈沒有瑕疵。 永遠脫離有和無的界限，以道果，度化無邊。 過去古老的諸位世尊，坐在這吉祥的菩提樹下。 降伏四種魔的怨敵，以忍辱的力量，度化無邊。 他的神識存在於虛空中，最初沒有嗔恨憤怒之心。 也不產生塵世的污垢，超越一切，度化無邊。 他的神力超凡。

【English Translation】 English version Buddha's wisdom is inexhaustible, like the sea, boundless and limitless. His merits surpass all practices, and his fundamental deeds are immeasurable. There is nothing he cannot clearly see; he transcends the masses and delivers without end. His vast vows are fully complete; he observes his own body without any form or appearance. He destroys the afflictions of the four maras (four kinds of obstacles to enlightenment), and with adorned merits, he delivers without end. His mind is without thought, which is the root of all dharmas; Nirvana (Nirvana) is a state of serene purity. It is the place where all Buddhas roam, deeply hidden, delivering without end. Without form, it is invisible; from the one beginning, one ultimately becomes a Buddha. Removing and departing from the fundamental law of the mind, this one true meaning delivers without end. He exhausts all the fruits of the path; there are no three pitfalls (referring to the limitations of the three levels of practice: Sravaka, Pratyekabuddha, and Bodhisattva). His wisdom illuminates without boundaries, establishing the root, delivering without end. The various hardships of samsara (cycle of birth and death), through non-action, achieve tranquility and peace. Not tainted by the defilements of the five dusts, upholding all, delivering without end. He travels through countless worlds, teaching and transforming all kinds of beings. Experiencing the suffering of birth and death, cutting off suffering, delivering without end. He appears in his mother's womb, but in reality, he is not attached to the world. His mind is as pure as the void, his inherent wisdom delivers without end. He does not see the phenomenon of receiving retribution; with the fruit, he attains all kinds of wisdom. He distinguishes the roots of the four paths, practicing and undertaking, delivering without end. From countless eons ago, the Dharma realm he dwells in is inconceivable. With a state of equality and no discrimination, his vast wisdom delivers without end. The Buddha's Dharma is extremely profound and subtle, not attainable by Sravakas and Pratyekabuddhas. He transcends countless practices, without doubt, delivering without end. First, purify his eye faculty, purify and cultivate the fundamental practice of the mind. Aspiring to and attaining the Bodhisattva path, purifying intention, delivering without end. His will is as firm as a diamond, pure and without blemish. Forever departing from the boundaries of existence and non-existence, with the fruit of the path, delivering without end. The ancient Buddhas of the past sat under this auspicious Bodhi tree. Subduing the enemies of the four maras (four kinds of obstacles to enlightenment), with the power of patience, delivering without end. His consciousness exists in the void, initially without hatred or anger. Nor does he generate worldly defilements, transcending all, delivering without end. His divine power is extraordinary.

無量，　　一切諸世界， 　亦不著可欲，　　無垢度無極。 　夫欲究盡空，　　內凈外亦然， 　分別非常想，　　因緣度無極。 　光明照諸界，　　蠲除諸闇昧， 　不起若干想，　　斷垢度無極。 　慧觀有三法，　　永除欲怒癡， 　不為色所染，　　智行度無極。 　設從億千劫，　　意志弘誓心， 　不見眾生類，　　凈教度無極。 　八等大道行，　　內外無我想， 　佛界法界凈，　　無量度無極。 　人本修其行，　　拔斷十二緣， 　除貪不著有，　　一意度無極。 　欲修人道行，　　先護身口意， 　十善眾行本，　　應法度無極。 　我本不造癡，　　根本為所在， 　十慧無量智，　　本無度無極。 　法界不思議，　　成就無畏法， 　盡生死根本，　　重擔度無極。 　如來慈慧等，　　養育無高下， 　除去染污心，　　無望度無極。 　發趣大乘意，　　接度諸有礙， 　不見生死本，　　遠離度無極。 　弘誓執勤苦，　　遊戲諸定意， 　常懷反覆心，　　忘報度無極。 　眾生平等慧，　　盡知諸根本， 　不懷塵欲心，　　權慧度無極。 　大道甚為妙，　　不為塵欲動， 　三空捨本意，　　究意度無極。 　於此賢劫中，　　諸佛興出世， 　拔苦無三礙，　

【現代漢語翻譯】 現代漢語譯本 無量啊，一切諸世界，也不執著于可欲之物，以無垢之身度過無極之境。 想要徹底探究空性，內心清凈，外在也要清凈，分別觀想無常之理，憑藉因緣之力度過無極之境。 光明照耀各個世界，驅散所有的黑暗和愚昧，不生起各種各樣的妄想，斷除煩惱垢染，度過無極之境。 用智慧觀察有三種法門，永遠去除貪慾、嗔怒和愚癡，不被外在的色相所迷惑，以智慧和行動度過無極之境。 假設經過億萬千劫的時間，意志堅定，懷有弘大的誓願之心，心中不見眾生的差別，用清凈的教法度過無極之境。 奉行八正道，內心和外在都沒有我執的觀念，佛的境界和法的境界都清凈無染，以無量的功德度過無極之境。 人們本來就應該修行，徹底斷除十二因緣，去除貪念，不執著于有，一心一意地度過無極之境。 想要修行人道，首先要守護好自己的身、口、意，十善是各種善行的根本，應該遵循正法度過無極之境。 我本來就不造作愚癡的行為，明白愚癡的根本所在，擁有十種智慧和無量的智慧，本來就沒有度與不度之分，度過無極之境。 法的境界不可思議，成就無所畏懼的法，徹底斷絕生死的根本，將沉重的負擔卸下，度過無極之境。 如來的慈悲和智慧是平等的，養育眾生沒有高低之分，去除染污的心，不求回報地度過無極之境。 發起趣向大乘佛法的心意，接引和救度那些有障礙的眾生，心中不見生死的根本，遠離煩惱，度過無極之境。 發下宏大的誓願，堅持不懈地勤奮修行，在各種禪定中自由自在地遊樂，常常懷有反思和覺悟的心，不求回報地度過無極之境。 對眾生持有平等的智慧，徹底瞭解各種事物的根本，不懷有塵世的慾望之心，用權巧方便的智慧度過無極之境。 大道非常微妙，不為塵世的慾望所動搖，以三空之理捨棄固有的觀念，探究究竟的真理，度過無極之境。 在這個賢劫（Bhadrakalpa）中，諸佛興起於世，解除眾生的痛苦，沒有三種障礙，

【English Translation】 English version Immeasurable, all the worlds, not attached to desires, with immaculate virtue, cross the boundless. To thoroughly investigate emptiness, be pure within and without, contemplate the impermanence, through the power of conditions, cross the boundless. Light illuminates all realms, dispelling all darkness and ignorance, not arising various thoughts, cutting off defilements, cross the boundless. Wisely observe the three laws, forever removing greed, anger, and delusion, not being tainted by form, with wisdom and action, cross the boundless. Suppose through billions of kalpas (aeons), with firm will and great vows, not seeing distinctions among sentient beings, with pure teachings, cross the boundless. Practicing the Eightfold Noble Path, without the concept of 'I' within and without, the Buddha's realm and the Dharma realm are pure, with immeasurable merit, cross the boundless. People should cultivate their practice, uprooting the twelve links of dependent origination, removing greed and not clinging to existence, with one mind, cross the boundless. To cultivate the path of humanity, first protect body, speech, and mind, the ten virtues are the foundation of all good deeds, in accordance with the Dharma, cross the boundless. Originally, I do not create delusion, understanding the root of ignorance, with ten wisdoms and immeasurable knowledge, originally there is no crossing or not crossing, cross the boundless. The Dharma realm is inconceivable, accomplishing the fearless Dharma, completely cutting off the root of birth and death, unloading the heavy burden, cross the boundless. The Tathagata's (Buddha's) compassion and wisdom are equal, nurturing without high or low, removing defiled minds, without expectation, cross the boundless. Arousing the intention to embark on the Great Vehicle (Mahayana), receiving and delivering those with obstacles, not seeing the root of birth and death, distancing from afflictions, cross the boundless. Making great vows and diligently persevering, freely playing in various samadhis (meditative states), always cherishing a reflective mind, forgetting rewards, cross the boundless. With equal wisdom towards all beings, fully knowing all the roots, not harboring worldly desires, with skillful means of wisdom, cross the boundless. The Great Path is extremely subtle, not moved by worldly desires, with the three emptinesses, abandoning inherent notions, investigating ultimate truth, cross the boundless. In this Bhadrakalpa (Fortunate Aeon), all Buddhas arise in the world, relieving suffering without the three obstacles,

周旋度無極。 　身放平等光，　　接度無數眾， 　知生不染生，　　善友度無極。 　欲成無上道，　　親近善知識， 　能盡苦本際，　　無盡度無極。 　四道無往來，　　住壽無數劫， 　究盡道根本，　　無變度無極。 　欲究盡生死，　　勿懷退轉心， 　勇健不可壞，　　立志度無極。 　行施無所愛，　　亦不興三想， 　本末悉自空，　　解慧度無極。 　道力如虛空，　　不計五陰身， 　色本非有色，　　清凈度無極。 　無生眾慧本，　　常想非有真， 　不見有教化，　　智力度無極。 　過去無數劫，　　有佛如我號， 　修平等法本，　　無形度無極。 　大辯如來出，　　消滅愛慾塵， 　教訓眾生類，　　信根度無極。 　有佛名無礙，　　苦行無量劫， 　攝意不放逸，　　守戒度無極。 　次名弘誓佛，　　教化無高下， 　意等如虛空，　　忍辱度無極。 　有佛名大愿，　　究盡生死根， 　變化無數身，　　慇勤度無極。 　道本自清凈，　　不見虛空慧， 　無形不可見，　　慈悲度無極。 　更樂八十六，　　菩薩所修行， 　無有三毒本，　　不起度無極。 　賢聖十六心，　　悉知無所有， 　不壞諸法界，　　無身度無極。 　一心一念中，　　不離禪

【現代漢語翻譯】 現代漢語譯本 周遍執行，沒有邊際。 身放平等的光芒，接引救度無數的眾生， 了知生命的本質是不受污染的，善友的救度沒有窮盡。 想要成就無上的佛道，應當親近善知識（指引正道的良師益友）， 能夠徹底斷除痛苦的根源，這種無盡的救度沒有邊際。 四聖道（聲聞、緣覺、菩薩、佛）沒有往來之別，安住的壽命有無數劫， 探究窮盡道的根本，這種不變的救度沒有邊際。 想要探究窮盡生死輪迴，不要懷有退轉之心， 要勇猛堅定不可動搖，立下志願，救度沒有邊際。 行佈施時沒有吝惜，也不生起三種執著（施者、受者、施物）， 從根本到末梢都空無自性，這種解脫智慧的救度沒有邊際。 道的威力如同虛空，不執著於五蘊之身（色、受、想、行、識）， 色的本性並非真實存在，這種清凈的救度沒有邊際。 無生的智慧是眾慧的根本，常存的想法並非真實， 不見有固定的教化形式，這種智慧力量的救度沒有邊際。 過去無數劫以前，有佛的名號和我一樣， 修習平等的法門根本，這種無形的救度沒有邊際。 大辯如來出現於世，消滅愛慾的塵垢， 教訓引導各種眾生，這種信根的救度沒有邊際。 有佛名為無礙（沒有阻礙），苦行了無量劫， 攝持心意不放縱懈怠，守護戒律的救度沒有邊際。 其次名為弘誓佛（發廣大誓願的佛），教化眾生沒有高下之分， 心意平等如同虛空，這種忍辱的救度沒有邊際。 有佛名為大愿（有大願力的佛），探究窮盡生死輪迴的根源， 變化出無數的身形，慇勤精進地救度沒有邊際。 道的本性是清凈的，不見虛空的智慧， 無形無相不可見，這種慈悲的救度沒有邊際。 更加喜樂於八十六種菩薩所修行的法門， 沒有貪嗔癡三毒的根本，這種不起煩惱的救度沒有邊際。 賢聖的十六種心念，完全了知一切都是空無所有， 不破壞諸法的界限，這種無身的救度沒有邊際。 在一心一念之中，不離禪定

【English Translation】 English version Revolving and pervading without limit. The body emits equal light, receiving and delivering countless beings, Knowing that life is not tainted by life, the deliverance of good friends is boundless. If you wish to achieve the unsurpassed path, draw near to good spiritual advisors (beneficial teachers and friends who guide you on the right path), Able to completely eradicate the root of suffering, this endless deliverance is without limit. The four noble paths (Śrāvaka, Pratyekabuddha, Bodhisattva, Buddha) have no distinction of coming and going, abiding for countless kalpas, Investigating and exhausting the root of the path, this unchanging deliverance is without limit. If you wish to investigate and exhaust the cycle of birth and death, do not harbor a retreating mind, Be brave, strong, and unbreakable, establish a firm resolve, deliverance is without limit. Practicing giving without attachment, and not giving rise to the three notions (giver, receiver, and gift), From root to branch, all are empty of inherent nature, this deliverance of liberating wisdom is without limit. The power of the path is like empty space, not clinging to the five aggregates (form, feeling, perception, volition, consciousness), The nature of form is not truly existent, this pure deliverance is without limit. The wisdom of non-birth is the root of all wisdom, the constant thought is not truly real, Not seeing a fixed form of teaching, this deliverance of wisdom and strength is without limit. In countless past kalpas, there was a Buddha with a name like mine, Cultivating the fundamental of equal Dharma, this formless deliverance is without limit. The Tathāgata of great eloquence appears in the world, eliminating the dust of love and desire, Teaching and guiding all kinds of beings, this deliverance of the root of faith is without limit. There is a Buddha named Unimpeded (without obstruction), practicing asceticism for immeasurable kalpas, Controlling the mind and not being lax, the deliverance of guarding precepts is without limit. Next is the Buddha named Vast Vow (Buddha with great vows), teaching without high or low distinction, The mind is equal like empty space, this deliverance of patience is without limit. There is a Buddha named Great Aspiration (Buddha with great aspirations), investigating and exhausting the root of birth and death, Transforming into countless bodies, diligently and earnestly delivering without limit. The nature of the path is pure, not seeing the wisdom of emptiness, Formless and invisible, this deliverance of compassion is without limit. Even more delighting in the eighty-six practices cultivated by Bodhisattvas, Without the root of the three poisons (greed, hatred, delusion), this deliverance of non-arising is without limit. The sixteen thoughts of the wise and noble, completely knowing that all is empty and without substance, Not destroying the boundaries of all dharmas, this bodiless deliverance is without limit. In one mind and one thought, not departing from meditation

定觀， 　復從一意起，　　無想度無極。 　虛空無邊涯，　　寂意無染污， 　舍一不著一，　　定意度無極。 　吾本應此行，　　寂然無想念， 　息意處現在，　　無礙度無極。 　禪定自滅意，　　凈觀滅三想， 　道慧自然凈，　　除染度無極。 　佛境不思議，　　眾生界亦然， 　法性自然寂，　　無形度無極。 　能度生死難，　　不念三界苦， 　忍意不起想，　　澹泊度無極。 　入三世定意，　　盡知眾生根， 　自觀內外身，　　無愿度無極。 　八部鬼神界，　　隨彼而教化， 　為現神足力，　　滅跡度無極。 　善權教眾生，　　不離本末空， 　分別四無畏，　　無我度無極。 　思惟內外身，　　分別空無慧， 　不觀有吾我，　　法意度無極。 　生遇賢聖樂，　　八解無所著， 　不興眾想念，　　如幻度無極。 　正法無男女，　　意由思想生， 　深法不可見，　　惡露度無極。 　分身無量形，　　復還合為一， 　無能覺知者，　　身密度無極。 　如來眾相具，　　色身游世間， 　神足而教化，　　無猗度無極。 　凡夫未入學，　　不觀內外身， 　聖慧甚深妙，　　相好度無極。 　本從神足起，　　意法無高下， 　菩薩無形觀，　　安樂度無極。

【現代漢語翻譯】 現代漢語譯本 定觀， 又從一個念頭生起，進入無想的無邊境界。 虛空沒有邊際，寂靜的心意沒有污染， 捨棄一個念頭，不執著于任何念頭，以禪定的心意度過無邊境界。 我本應如此修行，寂靜無念， 止息念頭，安住于當下，無礙地度過無邊境界。 通過禪定來滅除妄念，用清凈的觀照來滅除對過去、現在、未來的三種執念， 道之智慧自然清凈，去除染污，度過無邊境界。 佛的境界不可思議，眾生的境界也是如此， 法性自然寂靜，無形無相，度過無邊境界。 能夠度過生死的艱難，不念三界的痛苦， 忍辱的心意不起任何妄想，淡泊寧靜，度過無邊境界。 進入過去、現在、未來三世的禪定，完全瞭解眾生的根性， 自我觀照內外之身，不求任何願望，度過無邊境界。 對於天龍八部鬼神的世界，隨著他們的根性而教化他們， 為他們顯現神通力量，滅除一切痕跡，度過無邊境界。 善巧方便地教導眾生，不離空性的根本和究竟， 分別解說四種無所畏懼的境界，達到無我的境界，度過無邊境界。 思惟觀照內外之身，分別空性的智慧， 不執著于有『我』的存在，以法的心意度過無邊境界。 生生世世遇到賢聖，不受八種解脫的束縛， 不生起各種妄想雜念，像幻化一樣，度過無邊境界。 真正的佛法沒有男女之分，念頭是由思想產生的， 甚深的佛法不可見，以厭惡之心看待世間，度過無邊境界。 分身化現無量形體，又 वापस 合為一個， 沒有誰能夠覺察知道，身心秘密，度過無邊境界。 如來具足各種殊勝的相，以色身游化於世間， 以神通力量教化眾生，不依賴任何事物，度過無邊境界。 凡夫俗子沒有入學佛道，不觀照內外之身， 聖人的智慧甚深微妙，以佛的相好度過無邊境界。 根本是從神通變化而生起，心意和佛法沒有高下之分， 菩薩以無形的智慧觀照世間，安樂自在，度過無邊境界。

【English Translation】 English version Fixed Contemplation, Again, arising from a single thought, traverse the boundless realm of non-thought (Wu Xiang). The void is without limit, the tranquil mind without defilement, Relinquishing one thought, not clinging to any, with a concentrated mind traverse the boundless realm. I should practice in this way, silently without thought, Ceasing thought, abiding in the present, unimpeded traverse the boundless realm. Through meditation extinguish the mind's wanderings, with pure contemplation extinguish the three thoughts (past, present, future), The wisdom of the Tao is naturally pure, removing defilements, traverse the boundless realm. The realm of the Buddha is inconceivable, so too is the realm of sentient beings, The nature of Dharma is naturally tranquil, formless, traverse the boundless realm. Able to cross the difficulties of birth and death, not mindful of the suffering of the three realms, The mind of forbearance does not give rise to thoughts, serene and detached, traverse the boundless realm. Entering the samadhi (Ding Yi) of the three times (past, present, future), fully knowing the roots of sentient beings, Self-observing the inner and outer body, without any desires, traverse the boundless realm. To the world of the eight classes of gods and spirits (Ba Bu Gui Shen), teach and transform them according to their nature, Manifesting supernatural powers for them, extinguishing all traces, traverse the boundless realm. Skillfully teach sentient beings, not departing from the fundamental and ultimate emptiness, Distinguishing the four fearlessnesses (Si Wu Wei), attaining the state of no-self (Wu Wo), traverse the boundless realm. Contemplating the inner and outer body, distinguishing the wisdom of emptiness, Not clinging to the existence of 'I', with the mind of Dharma traverse the boundless realm. Meeting the joy of the wise and holy in life after life, unattached to the eight liberations (Ba Jie), Not arousing various thoughts, like an illusion, traverse the boundless realm. The true Dharma has no male or female, the mind arises from thought, The profound Dharma is invisible, with aversion to the world, traverse the boundless realm. Dividing the body into countless forms, then returning to become one, None can perceive or know, the body's secrets, traverse the boundless realm. The Tathagata (Ru Lai) possesses all excellent marks, with a physical body wandering in the world, With supernatural powers teaching and transforming, not relying on anything, traverse the boundless realm. Ordinary people have not entered the path, not observing the inner and outer body, The wisdom of the saints is profound and subtle, with the Buddha's marks and qualities traverse the boundless realm. Fundamentally arising from supernatural powers, the mind and Dharma are without high or low, The Bodhisattva (Pu Sa) contemplates without form, peaceful and joyful, traverse the boundless realm.

禪定無念待，　　息心無所著， 　遊戲八解池，　　至誠度無極。 　人知五苦法，　　仰修無為道， 　六通無漏法，　　賢聖度無極。 　神通游世間，　　常習賢聖律， 　不觀內外法，　　無名度無極。 　習行無憍慢，　　不懷顛倒心， 　不起諸結縛，　　無穢度無極。 　若復死屍觀，　　不念凈不凈， 　內外無所著，　　無慢度無極。 　威儀如法律，　　舉動不虛妄， 　眾智自衛護，　　無對度無極。 　無身為道要，　　不為塵所染， 　坐臥心常定，　　自守度無極。 　聖人愍念俗，　　為雨甘露法， 　演暢無量慧，　　受化度無極。 　博施多恩惠，　　覺觀除心本， 　蠲除苦惱患，　　挌戰度無極。 　心念無量法，　　示現無量變， 　尋憶通慧本，　　奮迅度無極。 　內法無所念，　　恒為外塵染， 　以彼無生智，　　從愿度無極。 　眾定自瓔珞，　　眼識不起想， 　彼亦不自有，　　無移度無極。 　修習眾智慧，　　解脫度知見， 　欲飲不死漿，　　甘露度無極。 　凈觀無貪著，　　慧度空無異， 　分別四道果，　　流轉度無極。 　猶如有士夫，　　堪忍受塵勞， 　心慧無塵染，　　隨愿度無極。 　相相各有報，　　非有行有法， 　超越四

禪行，　　生盡度無極。 　前世由本行，　　無恚怒於人， 　自然離八難，　　超越度無極。 　常人之所念，　　合會有別離， 　非聖弘誓心，　　分別度無極。 　以無照本有，　　徹睹無有外， 　形累自然滅，　　無見度無極。 　往詣虛空界，　　速疾無所礙， 　不念中間法，　　應律度無極。 　了本為一法，　　志趣各有別， 　隨世染其色，　　解縛度無極。 　分別三毒本，　　行盡乃應行， 　知本非我有，　　身本度無極。 　心遊得自在，　　觀欲如熾然， 　消滅五道趣，　　清涼度無極。 　無愿在三有，　　貪著五欲法， 　永離八無閑，　　言說度無極。 　起滅無有定，　　總持不忽忘， 　一切智慧足，　　博聞度無極。 　受慧有四品，　　他覺自不知， 　緣是逮七空，　　捷疾度無極。 　佛道難究盡，　　非心所能測， 　悉知無道觀，　　七覺度無極。 　分別三十七，　　如來聖道徑， 　一意不起想，　　名身度無極。 　包識遠近法，　　不念無礙道， 　十號一一異，　　無數度無極。 　講授深要法，　　心不懷怯弱， 　不願求無相，　　智力度無極。 　入正八等慧，　　不壞空性行， 　內自思惟法，　　逮果度無極。 　名色若干變，　

愛入塵勞病， 　不能達本無，　　善察度無極。 　十法空無變，　　意念縛著想， 　不念去外入，　　限齊度無極。 　愍念世苦人，　　憂畏無端數， 　建立權方便，　　現化度無極。 　心堅如金剛，　　非有為能壞， 　灌以甘露法，　　深要度無極。 　本因虛空慧，　　解脫無所礙， 　智明去塵垢，　　見聞度無極。 　知奉賢聖律，　　戒聞慧定心， 　道意志力強，　　無闕度無極。 　知身本無形，　　煎熬生死法， 　澹然歸虛寂，　　解縛度無極。 　智者隨俗變，　　終不著更樂， 　除結斷苦本，　　尊上度無極。 　人中世雄師，　　行過無量世， 　至誠不懷欺，　　言應度無極。 　心念不思議，　　究盡深法藏， 　分別如來界，　　道覺度無極。 　如來十句義，　　各各無形相， 　寂然無音聲，　　授決度無極。 　觀身空無形，　　清凈無所染， 　增上本無法，　　行盡度無極。 　如來授記莂，　　如如不變易， 　不見生滅本，　　本凈度無極。 　正覺所教授，　　不捨一切眾， 　盡令得覆護，　　無比度無極。 　為人作橋樑，　　究盡一切法， 　漸漸入深藏，　　離苦度無極。 　教化眾生類，　　不離法境界， 　進趣于道場，　　自守度

【現代漢語翻譯】 現代漢語譯本 沉溺於塵世煩惱， 無法達到本源的空無，善於觀察才能達到無極的境界。 十法皆空無有變化，意念的束縛產生執著妄想， 不執著于外在的追求，才能達到無極的境界。 憐憫世間受苦之人，憂愁畏懼沒有盡頭， 建立權巧方便之法，示現變化以度化眾生，達到無極的境界。 心志堅定如金剛（vajra），不會被有為法所破壞， 用甘露之法灌溉，深刻領悟才能達到無極的境界。 根本在於虛空的智慧，解脫一切障礙， 智慧光明去除塵垢，見聞覺知都能達到無極的境界。 明白奉行賢聖的戒律，持戒、聞法、修慧、得禪定， 道心意志堅定，沒有缺失才能達到無極的境界。 明白身體本無實形，飽受生死的煎熬， 淡泊寧靜迴歸虛無寂滅，解脫束縛才能達到無極的境界。 智者隨順世俗變化，終究不會執著於世間的快樂， 去除煩惱的根源，斷絕痛苦的根本，至高無上才能達到無極的境界。 人中雄師，佛陀（Buddha），經歷無量世的修行， 至誠懇切不懷欺騙，所說之言應驗不虛，才能達到無極的境界。 心念不可思議，窮盡深奧的佛法寶藏， 分別如來的境界，證悟菩提才能達到無極的境界。 如來的十種意義，各自沒有固定的形相， 寂靜無聲，授記未來才能達到無極的境界。 觀察身體空無自性，清凈無染， 增上本來的無為法，修行圓滿才能達到無極的境界。 如來所授的記別，如如不動，不會改變， 不見生滅的根本，本性清凈才能達到無極的境界。 正覺者所教導的，不捨棄一切眾生， 讓他們都能得到庇護，無與倫比才能達到無極的境界。 為人們架設橋樑，窮盡一切法， 漸漸進入甚深的法藏，脫離痛苦才能達到無極的境界。 教化眾生，不離佛法的境界， 精進趨向菩提道場，守護自心才能達到無極的境界。

【English Translation】 English version Love enters the defilements of the world and brings illness, Unable to reach the original non-being, good observation can attain the ultimate limitlessness. The ten dharmas are empty and unchanging, the bondage of thought creates attachment and delusion, Not clinging to external pursuits, one can reach the ultimate limitlessness. Pitying the suffering people of the world, worries and fears are endless, Establishing skillful means, manifesting transformations to liberate beings, reaching the ultimate limitlessness. The mind is firm like a diamond (vajra), not destroyed by conditioned dharmas, Irrigated with the nectar of dharma, profound understanding can reach the ultimate limitlessness. The foundation lies in the wisdom of emptiness, liberating all obstacles, The light of wisdom removes dust and defilement, seeing and hearing can reach the ultimate limitlessness. Understanding and upholding the precepts of the wise and holy, observing precepts, hearing the dharma, cultivating wisdom, and attaining samadhi, A strong will in the path, without deficiency, can reach the ultimate limitlessness. Understanding that the body has no inherent form, enduring the suffering of birth and death, Tranquilly returning to emptiness and stillness, liberation from bondage can reach the ultimate limitlessness. The wise adapt to worldly changes, ultimately not clinging to worldly pleasures, Removing the root of afflictions, cutting off the source of suffering, supreme respect can reach the ultimate limitlessness. The hero of the world, the Buddha (Buddha), has practiced through immeasurable lifetimes, Sincere and without deception, words spoken are true and reliable, reaching the ultimate limitlessness. Thoughts are inconceivable, exhausting the profound treasury of the Dharma, Discerning the realm of the Tathagata, realizing enlightenment can reach the ultimate limitlessness. The ten meanings of the Tathagata, each without fixed form, Silent and without sound, predicting the future can reach the ultimate limitlessness. Observing the body as empty and without self-nature, pure and unblemished, Increasing the original unconditioned dharma, perfect practice can reach the ultimate limitlessness. The prediction given by the Tathagata, unchanging and immutable, Not seeing the root of birth and death, the original nature is pure, reaching the ultimate limitlessness. What is taught by the perfectly enlightened one, not abandoning all beings, Allowing them all to be protected, incomparable can reach the ultimate limitlessness. Building bridges for people, exhausting all dharmas, Gradually entering the profound treasury of the Dharma, escaping suffering can reach the ultimate limitlessness. Teaching and transforming sentient beings, not departing from the realm of the Dharma, Advancing towards the Bodhi field, guarding one's own mind can reach the ultimate limitlessness.

無極。 　眾生所歸趣，　　盡向于道門， 　眾智自在慧，　　無患度無極。 　與世作炬明，　　為眾生作眼， 　令知所歸趣，　　大道度無極。 　十力所現世，　　拔斷憂苦人， 　智慧壞諸有，　　神慧度無極。 　樂在閑靜處，　　修習本所行， 　能變現眾生，　　徑路度無極。 　于無量劫中，　　守苦不捨苦， 　具足十法寶，　　無離度無極。 　觀定如空等，　　普能有所照， 　自觀復觀彼，　　等性度無極。 　觀諸佛剎土，　　眾智自瓔珞， 　遍游十方界，　　寂然度無極。 　復有無量法，　　如來所宣暢， 　消滅非法本，　　牢固度無極。 　眾生應受化，　　聞法便得寤， 　斯等宿識利，　　捷疾度無極。 　一切諸法本，　　非有亦不無， 　道從無想生，　　八法度無極。◎ 　◎智慧照無量，　　如師子無畏， 　觀見無常法，　　無生度無極。 　說法不有說，　　度人無有度， 　善權過百劫，　　無染度無極。 　不沒亦不盡，　　照曜一切人， 　宣暢如來慧，　　無慾度無極。 　說法無法想，　　不見吾我人， 　大慈度有無，　　轉輪度無極。 　眾鳥樂於池，　　青蓮芙蓉間， 　禪寂永除想，　　無事度無極。 　說法有三事，　　除其本末空

【現代漢語翻譯】 現代漢語譯本 無極（Wuji）。 眾生所歸向，都歸向于佛道之門， 具備各種智慧，擁有自在的慧根，沒有憂患，達到無極的境界。 像火炬一樣照亮世界，像眼睛一樣引導眾生， 使他們知道歸宿，通過偉大的佛道，達到無極的境界。 以佛的十力（Shili）顯現於世，拔除那些處於憂愁痛苦中的人， 用智慧摧毀各種存在，用神奇的智慧，達到無極的境界。 喜歡在閑靜的地方，修習原本所行的法門， 能夠變化顯現給眾生，通過這條道路，達到無極的境界。 在無量劫（Wuliang jie）中，堅守苦行而不捨棄， 具足十種法寶（Shifa bao），永不分離，達到無極的境界。 觀想禪定如同虛空一樣，普遍地照耀一切， 自己觀想，也觀想他人，以平等的本性，達到無極的境界。 觀想諸佛的剎土（Fosha tu），各種智慧如同瓔珞裝飾， 遍游十方世界，在寂靜中，達到無極的境界。 還有無量的佛法，是如來（Rulai）所宣揚的， 消滅各種非法的根本，牢固地，達到無極的境界。 眾生應該接受教化，聽聞佛法就能覺悟， 這些人宿世就具有善根，迅速地，達到無極的境界。 一切諸法的根本，不是有，也不是無， 道從無想中產生，通過八正道（Bazhengdao），達到無極的境界。 智慧照耀無量，像獅子一樣無所畏懼， 觀察到無常的法則，不生不滅，達到無極的境界。 說法卻好像沒有說法，度人卻好像沒有度人， 善巧方便超過百劫，沒有污染，達到無極的境界。 不消失也不窮盡，照耀著所有的人， 宣揚如來的智慧，沒有慾望，達到無極的境界。 說法時沒有法的概念，不見有我、人等分別， 以大慈悲之心度化有和無，轉動法輪（F輪），達到無極的境界。 眾鳥在池塘里快樂地嬉戲，在青蓮和芙蓉之間， 通過禪定永遠消除妄想，無所事事，達到無極的境界。 說法有三種意義，去除其本末空性。

【English Translation】 English version Wuji (Limitless). All beings turn to, all turn to the gate of the Dharma, With all wisdom and free wisdom, without suffering, reaching the limitless. Acting as a torch to the world, acting as eyes for all beings, Enabling them to know where to turn, through the great path, reaching the limitless. Appearing in the world with the Ten Powers (Shili), uprooting those in sorrow and suffering, Destroying all existence with wisdom, reaching the limitless with divine wisdom. Delighting in quiet places, cultivating what was originally practiced, Able to transform and appear to beings, through this path, reaching the limitless. In immeasurable kalpas (Wuliang jie), upholding suffering without abandoning it, Possessing the ten Dharma treasures (Shifa bao), without separation, reaching the limitless. Contemplating samadhi as empty as space, universally illuminating all, Contemplating oneself and contemplating others, with equal nature, reaching the limitless. Contemplating the Buddha lands (Fosha tu), all wisdom as adornments, Wandering throughout the ten directions, in stillness, reaching the limitless. Furthermore, there are immeasurable Dharmas, proclaimed by the Tathagata (Rulai), Eliminating the root of all that is unlawful, firmly, reaching the limitless. Beings should receive teachings, upon hearing the Dharma, they awaken, These beings have roots of goodness from past lives, swiftly, reaching the limitless. The root of all Dharmas, is neither existent nor non-existent, The path arises from non-thought, through the Eightfold Path (Bazhengdao), reaching the limitless. Wisdom illuminates the immeasurable, like a lion without fear, Observing the impermanent nature of things, without birth or death, reaching the limitless. Speaking Dharma as if not speaking, liberating beings as if not liberating, Skillful means surpassing hundreds of kalpas, without defilement, reaching the limitless. Neither disappearing nor exhausting, illuminating all people, Proclaiming the wisdom of the Tathagata, without desire, reaching the limitless. Speaking Dharma without the concept of Dharma, not seeing self, others, or beings, With great compassion liberating existence and non-existence, turning the Dharma wheel (F輪), reaching the limitless. Birds delight in the pond, among the blue lotuses and hibiscus, Through meditation, forever eliminating delusion, without affairs, reaching the limitless. Speaking Dharma has three meanings, removing its root, beginning, and emptiness.

， 　度此無量界，　　無猗度無極。 　念察人根源，　　觀彼心識意， 　不離菩薩誓，　　畢竟度無極。 　隨時行方便，　　不以苦經心， 　永舍增減意，　　如法度無極。 　幻術著眼識，　　不見有出生， 　耳識聞彼聲，　　解空度無極。 　若彼大幻師，　　現化諸飲食， 　鼻識而分別，　　香薰度無極。 　如化之所造，　　其義不可思， 　欲得究盡者，　　味識度無極。 　本我造更樂，　　身想諸法本， 　攝意自然伏，　　權現度無極。 　以清凈音響，　　周遍十方界， 　戒德香亦爾，　　無犯度無極。 　幻術不真實，　　誑惑愚癡等， 　導引真實法，　　真際度無極。 　推尋眾生根，　　非聖無能測， 　權化大聖人，　　立教度無極。 　清凈如蓮華，　　終不受塵垢， 　越次眾行表，　　撿意度無極。◎

菩薩瓔珞經卷第六 大正藏第 16 冊 No. 0656 菩薩瓔珞經

菩薩瓔珞經卷第七(一名現在報)

姚秦涼州沙門竺佛念譯隨行品第十九之餘

「◎行過超三界，　　無形不可睹， 　普照三千世，　　法愍度無極。 　一意一念頃，　　具足眾相好， 　不染于塵勞，　　空界度無極。 　若能宣暢法，　　普潤諸萌類，

【現代漢語翻譯】 現代漢語譯本 度過這無量的世界，不依賴任何事物，度過這無邊無際的境界。 以念力觀察眾生的根源，觀察他們的心識和意念， 不離開菩薩的誓願，最終度過這無邊無際的境界。 隨時施行方便之法，不以苦行為中心， 永遠捨棄增減的念頭，如法地度過這無邊無際的境界。 幻術矇蔽了眼識，使人看不見事物的生起， 耳識聽聞那聲音，理解空性，度過這無邊無際的境界。 如果那位偉大的幻術師，顯現變化出各種飲食， 鼻識能夠分辨香味，用香氣薰染，度過這無邊無際的境界。 如同幻化所造之物，其中的道理不可思議， 想要徹底瞭解其中奧秘的人，通過味識來度過這無邊無際的境界。 本我和合創造出更多的快樂，身體的感受是諸法之根本， 攝持意念，自然降伏煩惱，權巧示現，度過這無邊無際的境界。 用清凈的音聲，周遍十方世界， 戒律的德行和香氣也是如此，沒有違犯，度過這無邊無際的境界。 幻術不是真實的，它欺騙迷惑愚癡之人， 引導他們走向真實的佛法，通過真如實相，度過這無邊無際的境界。 推究眾生的根性，不是聖人無法測度， 權巧化現的大聖人，建立教法，度過這無邊無際的境界。 清凈如同蓮花，始終不受塵垢污染， 超越次第，成為眾行的表率，約束意念，度過這無邊無際的境界。

《菩薩瓔珞經》卷第六 大正藏第16冊 No. 0656 《菩薩瓔珞經》

《菩薩瓔珞經》卷第七 (一名《現在報》)

姚秦涼州沙門竺佛念譯 隨行品第十九之餘

超越三界，沒有形體，不可見， 普照三千世界，以佛法慈悲憐憫，度過這無邊無際的境界。 在一念之間，具足各種相好， 不被塵勞所污染，在空性的境界中，度過這無邊無際的境界。 如果能夠宣揚佛法，普遍滋潤各種萌芽的眾生，

【English Translation】 English version Crossing this immeasurable realm, without reliance, crossing the boundless. Observing the roots of beings with mindfulness, contemplating their mind, consciousness, and intention, Not departing from the Bodhisattva's vow, ultimately crossing the boundless. Practicing skillful means at all times, not with a mind of suffering, Forever abandoning the idea of increase and decrease, righteously crossing the boundless. Illusions obscure the eye-consciousness, preventing one from seeing the arising of things, The ear-consciousness hears that sound, understanding emptiness, crossing the boundless. If that great illusionist, manifests and transforms various foods and drinks, The nose-consciousness can distinguish the fragrance, using the scent to permeate, crossing the boundless. Like things created by illusion, the meaning is inconceivable, Those who wish to thoroughly understand the mysteries, use the taste-consciousness to cross the boundless. The fundamental self creates more joy, the body's sensations are the root of all dharmas, Subduing the mind, naturally subduing afflictions, skillfully manifesting, crossing the boundless. Using pure sounds, pervading the ten directions, The virtue and fragrance of precepts are also like this, without transgression, crossing the boundless. Illusions are not real, they deceive and confuse the foolish, Guiding them towards the true Dharma, through true suchness, crossing the boundless. Investigating the roots of beings, which cannot be measured without a sage, The great sage who skillfully transforms, establishes teachings, crossing the boundless. Pure like a lotus flower, never stained by dust, Surpassing the sequence, becoming a model for all practices, restraining the mind, crossing the boundless.

Bodhisattva Garland Sutra, Volume 6 Taisho Tripitaka Volume 16, No. 0656, Bodhisattva Garland Sutra

Bodhisattva Garland Sutra, Volume 7 (also known as Present Retribution)

Translated by the Shramana Zhu Fonian of Liangzhou during the Yao Qin Dynasty, Remaining part of the Nineteenth Chapter on Following Practice

Transcending the three realms, without form, invisible, Universally illuminating the three thousand worlds, with Dharma and compassion, crossing the boundless. In a single thought, possessing all the excellent marks, Not being stained by the dust of afflictions, in the realm of emptiness, crossing the boundless. If one can proclaim the Dharma, universally nourishing all sprouting beings,

四諦如爾相，　　苦盡度無極。 　佛土普清凈，　　無有三乘心， 　自然通道教，　　定意度無極。 　人本從空生，　　法界無增減， 　不違諸法本，　　方便度無極。 　幻化不真實，　　行超三界表， 　超過無量國，　　通達度無極。 　無想眾生等，　　猗識不解慧， 　賢聖得往來，　　微識度無極。 　自然如爾性，　　法慧多所益， 　四大本自然，　　終始度無極。 　不見吾我人，　　壽命眾行本， 　一相無有相，　　無形度無極。 　無數諸佛土，　　莊嚴佛道場， 　演出佛光明，　　法寶度無極。 　攝意無有亂，　　永除三毒心， 　平等無若干，　　誠信度無極。 　猗識由五道，　　不能解縛著， 　拔濟苦根源，　　遠離度無極。 　雖復處胞胎，　　不為欲所染， 　永離淫怒癡，　　解脫度無極。 　佛法甚深妙，　　神力過三界， 　現形在五濁，　　忍辱度無極。 　若復遭苦樂，　　不生增減心， 　執意如虛空，　　無疆度無極。 　道不從空生，　　亦不離人心， 　分身滿虛空，　　滅盡度無極。 　不見吾我人，　　不壞本無相， 　一行成正覺，　　觀世度無極。 　不生亦不滅，　　無有生死本， 　從此至彼岸，　　超越度無極。 　眾苦本

無形，　　本智由境界， 　心識不可毀，　　幻行度無極。 　幻有二根本，　　行幻深智幻， 　能解此幻法，　　無疑度無極。 　智幻超三界，　　行幻亦復然， 　八正道清凈，　　道品度無極。 　世幻非真實，　　賢聖不染著， 　愚者抱常想，　　通慧度無極。 　六塵外六入，　　十二牽連法， 　名色由更樂，　　緣想度無極。 　行從愚惑生，　　流馳無數念， 　若當念有形，　　具足度無極。 　虛空無邊際，　　亦不見行跡， 　得尋生死岸，　　自然度無極。 　人壽有長短，　　今世亦後世， 　唯道澹然安，　　澹然度無極。 　法界各有性，　　不見受入處， 　無猗不可染，　　無懷度無極。 　佛土無央數，　　法智不思議， 　慧海不可量，　　受入度無極。 　人智無增減，　　賢聖行平等， 　分別空無慧，　　陰蓋度無極。 　本從無數世，　　苦行無有量， 　不念劫數期，　　閑靜度無極。 　念在兜術天，　　論講無形法， 　導引無量人，　　無二度無極。 　著樂不以歡，　　處苦亦不憂， 　見諦成就道，　　真實度無極。 　降神閻浮內，　　轉法于鹿野， 　盡舍世穢濁，　　望斷度無極。 　菩薩行成就，　　不著六塵勞， 　學智甚深法，　

【現代漢語翻譯】 現代漢語譯本 無形，本智由境界，心識不可毀，幻行度無極。 幻有二根本，行幻深智幻，能解此幻法，無疑度無極。 智幻超三界，行幻亦復然，八正道清凈，道品度無極。 世幻非真實，賢聖不染著，愚者抱常想，通慧度無極。 六塵外六入，十二牽連法，名色由更樂，緣想度無極。 行從愚惑生，流馳無數念，若當念有形，具足度無極。 虛空無邊際，亦不見行跡，得尋生死岸，自然度無極。 人壽有長短，今世亦後世，唯道澹然安，澹然度無極。 法界各有性，不見受入處，無猗不可染，無懷度無極。 佛土無央數，法智不思議，慧海不可量，受入度無極。 人智無增減，賢聖行平等，分別空無慧，陰蓋度無極。 本從無數世，苦行無有量，不念劫數期，閑靜度無極。 念在兜術天（Tushita Heaven），論講無形法，導引無量人，無二度無極。 著樂不以歡，處苦亦不憂，見諦成就道，真實度無極。 降神閻浮內（Jambudvipa），轉法于鹿野（Mrigadava），盡舍世穢濁，望斷度無極。 菩薩行成就，不著六塵勞，學智甚深法，

【English Translation】 English version Formless, the original wisdom arises from the realm, the mind and consciousness cannot be destroyed, the illusory conduct transcends the infinite. Illusion has two fundamental roots: illusory conduct and profound illusory wisdom. Those who can understand this illusory Dharma undoubtedly transcend the infinite. Illusory wisdom transcends the three realms, and so does illusory conduct. The Eightfold Path is pure, and the qualities of the path transcend the infinite. The illusion of the world is not real; the wise and holy are not attached to it. The foolish hold onto the idea of permanence, while penetrating wisdom transcends the infinite. The six external sense objects and the six internal sense bases, the twelve linked conditions, name and form arise from mutual enjoyment, conditioned thought transcends the infinite. Actions arise from ignorance and delusion, flowing and rushing with countless thoughts. If thoughts are considered to have form, then completeness transcends the infinite. Empty space is boundless, and no traces of conduct are seen. Attaining the shore of birth and death, naturally transcending the infinite. Human lifespan has length and brevity, both in this life and the next. Only the Tao is tranquil and peaceful, tranquilly transcending the infinite. Each realm of Dharma has its own nature, and no place of reception is seen. Without reliance, it cannot be defiled; without harboring, it transcends the infinite. Buddha-lands are countless, the wisdom of Dharma is inconceivable, the sea of wisdom is immeasurable, reception transcends the infinite. Human wisdom neither increases nor decreases; the wise and holy practice equality. Discriminating emptiness lacks wisdom, the hindrances of the skandhas transcend the infinite. Originally from countless lifetimes, practicing asceticism without measure, not mindful of the duration of kalpas, peaceful stillness transcends the infinite. Mindful in Tushita Heaven (Tushita Heaven), discussing the formless Dharma, guiding countless people, non-duality transcends the infinite. Not rejoicing in attachment to pleasure, nor worrying in suffering, seeing the truth and accomplishing the path, reality transcends the infinite. Descending into Jambudvipa (Jambudvipa), turning the Dharma wheel in Mrigadava (Mrigadava), completely abandoning worldly defilements, hoping for cessation transcends the infinite. The conduct of a Bodhisattva is accomplished, not attached to the labors of the six sense objects, studying the profoundly deep Dharma,

牢固度無極。 　智術權方便，　　深入無有礙， 　分別無量身，　　在所度無極。 　勇超無量劫，　　窮盡生死本， 　莊嚴佛土凈，　　微妙度無極。 　人能信本源，　　不滯于生死， 　心正無亂想，　　一想度無極。 　行施不見施，　　亦無去來想， 　觀物如虛空，　　無厭度無極。 　觀世非有世，　　亦無三塗苦， 　自濟復濟彼，　　大慈度無極。 　設見眾生類，　　染著在三有， 　勸導以正教，　　大悲度無極。 　周旋無量界，　　執信如安明， 　和顏常一心，　　歡喜度無極。 　菩薩初發意，　　不為一人故， 　曠濟無邊崖，　　放舍度無極。 　當我初生時，　　佛土黃金色， 　莊嚴于道場，　　神感度無極。 　不自滅名想，　　亦不著壽命， 　空無愿無相，　　根門度無極。 　本從平等慧，　　今自致正覺， 　不捨金剛意，　　三觀度無極。 　慇勤于道德，　　日夜常經行， 　法說亦義說，　　進趣度無極。 　知足道第一，　　舍意無所貪， 　三十七道品，　　無為度無極。 　菩薩剎土凈，　　種姓不雜錯， 　恒生真正家，　　豪族度無極。 　降神處母胎，　　示現嬰兒相， 　執心凈無垢，　　變化度無極。 　既得出母胎，　　舉足行

七步， 　足足度七垓，　　示現度無極。 　常在金機上，　　現以香水浴， 　無量諸佛集，　　勸進度無極。 　三十二相具，　　八十好莊嚴， 　天地六反動，　　容顏度無極。 　諸法無形相，　　現以色相法， 　獨步無有侶，　　最尊度無極。 　一一思法界，　　不失本要誓， 　諸法悉如聾，　　默然度無極。 　賢聖八等行，　　止觀無想行， 　不捨空無慧，　　一入度無極。 　常以妙道法，　　講授諸法門， 　勸導一切人，　　法響度無極。 　十善眾行本，　　無著不可染， 　修一得成一，　　不退度無極。 　世人懷慳貪，　　永處於幽冥， 　導該無量法，　　學習度無極。 　如來無所著，　　受法不捨離， 　永離眾生居，　　獨拔度無極。 　雖處父王宮，　　寂靜思惟道， 　不貪五欲樂，　　無穢度無極。 　觀身干樹皮，　　亦如久朽灰， 　自察無識想，　　出息度無極。 　一數不離一，　　止觀本行愿， 　系意在目前，　　道智度無極。 　人處生死久，　　不計本末空， 　能捨不與俱，　　總持度無極。 　所以獲四辯，　　法義捷疾智， 　宣暢無量義，　　應適度無極。 　無數大聖集，　　聞法欲無厭， 　平等通大智，　　等慧度無極。

【現代漢語翻譯】 現代漢語譯本 七步， 足足跨越七垓（極大的數字單位），示現度化無邊無際。 常在金色的蓮花座上，以香水沐浴， 無量的諸佛聚集，勸導眾生度過無極的苦海。 具備三十二種殊勝的相，八十種美好的特徵莊嚴其身， 天地六種震動，其容顏度化無極的眾生。 一切法沒有固定的形狀和相貌，卻示現出種種色相之法， 獨自前行沒有伴侶，最為尊貴，度化無極的眾生。 一一思量法界，不忘記根本的誓願， 諸法都像聾子一樣寂靜無聲，在沉默中度化無極的眾生。 賢聖的八種修行方式，止觀和無想的修行， 不捨棄空性和智慧，一旦進入就能度化無極的眾生。 常常用微妙的道法，講授各種法門， 勸導一切人，用法的聲音度化無極的眾生。 十善是各種善行的根本，不執著，不可被污染， 修習一種就能成就一種，不退轉，度化無極的眾生。 世人懷有慳吝和貪婪，永遠處於黑暗之中， 引導他們進入無量的法門，學習並度化無極的眾生。 如來沒有執著，接受佛法而不捨棄， 永遠離開眾生居住的地方，獨自超拔，度化無極的眾生。 即使身處父王的宮殿，也寂靜地思惟真理， 不貪戀五欲的快樂，沒有污穢，度化無極的眾生。 觀察身體如同乾枯的樹皮，又像久遠的朽木灰燼， 自我觀察沒有意識和思想，出入呼吸之間度化無極的眾生。 一的數字不離於一，止觀是根本的修行和願望， 將意念繫縛在眼前，用道智度化無極的眾生。 人們在生死輪迴中太久了，不考慮根本和末端都是空性， 能夠捨棄不與自己相伴隨的事物，總持一切，度化無極的眾生。 因此獲得四種辯才，對於佛法和義理有敏捷的智慧， 宣揚闡述無量的意義，應機施教，度化無極的眾生。 無數的大聖聚集，聽聞佛法永不厭倦， 平等通達廣大的智慧，用平等的智慧度化無極的眾生。

【English Translation】 English version Seven steps, Taking seven 'gais' (an extremely large number unit) in full stride, manifesting the deliverance of the limitless. Always on the golden lotus seat, appearing to bathe in fragrant water, Countless Buddhas gather, urging the deliverance of the limitless. Possessing thirty-two excellent marks, adorned with eighty fine qualities, Heaven and earth shake in six ways, the countenance delivers the limitless. All dharmas are without form or appearance, yet manifesting through forms and appearances, Walking alone without companion, the most venerable, delivering the limitless. Contemplating the dharma realm one by one, not forgetting the fundamental vows, All dharmas are like the deaf, silently delivering the limitless. The eight practices of the virtuous and holy, the practice of cessation and contemplation, and non-conceptualization, Not abandoning emptiness and wisdom, entering once delivers the limitless. Always using the wonderful Dharma, lecturing on various Dharma gates, Advising all people, the sound of the Dharma delivers the limitless. The ten virtues are the root of all good deeds, unattached and unpolluted, Cultivating one achieves one, without regression, delivering the limitless. Worldly people harbor stinginess and greed, forever dwelling in darkness, Guiding them into limitless Dharma gates, learning and delivering the limitless. The Tathagata is without attachment, receiving the Dharma without abandoning it, Forever leaving the dwelling of sentient beings, singularly transcending, delivering the limitless. Even while in the palace of the father king, quietly contemplating the path, Not craving the pleasures of the five desires, without defilement, delivering the limitless. Observing the body like dry tree bark, also like ancient decayed ashes, Self-examining without consciousness or thought, breathing in and out delivers the limitless. The number one is inseparable from one, cessation and contemplation are the fundamental practice and vow, Tying the mind to the present moment, using the wisdom of the path delivers the limitless. People have been in samsara for too long, not considering that the root and the end are empty, Being able to relinquish what does not accompany oneself, upholding everything, delivering the limitless. Therefore, obtaining the four kinds of eloquence, having swift wisdom in Dharma and meaning, Expounding and elucidating limitless meanings, teaching appropriately, delivering the limitless. Countless great sages gather, hearing the Dharma without weariness, Equally penetrating vast wisdom, using equal wisdom delivers the limitless.

設復于無量，　　成敗諸劫數， 　未盡如來藏，　　遠離度無極。 　一生百千生，　　欲究如來德， 　未有斯等類，　　廣及度無極。 　虛空有邊際，　　須彌可稱量， 　豈有大導師，　　無限度無極。 　從無央數劫，　　積累諸德本， 　行盡更不造，　　流轉度無極。 　世雄慈蓋普，　　潤及眾生類， 　聞法不疑滯，　　信解度無極。 　勇猛超眾上，　　無有下劣心， 　降伏魔官屬，　　忍意度無極。 　吾昔發誓愿，　　不自惜身命， 　故自獨持出，　　金剛度無極。 　若中間有疑，　　不成最正覺， 　累功德無量，　　人尊度無極。 　爾乃道玄妙，　　法藏不可思， 　超過三有表，　　純熟度無極。 　一相不可見，　　真如性亦爾， 　捨本就其末，　　無礙度無極。 　不教自然寤，　　無師一切智， 　獨善無所憂，　　無尤度無極。 　壞六十二見，　　愛慾諸羅網， 　閉塞生死門，　　快樂度無極。 　息心自滅意，　　不懷玷汙心， 　執心如大海，　　無違度無極。 　觀身如怨仇，　　諸孔流不凈， 　分別內外法，　　解本度無極。 　一心一念頃，　　流馳不可制， 　至坐樹王下，　　弘誓度無極。 　法行如蓮華，　　常以三道教， 　雖處不

【現代漢語翻譯】 現代漢語譯本 即使在無量的成敗劫數中輪迴，也無法窮盡如來藏（Tathagatagarbha，如來所藏的法性），遠離一切，達到無極的彼岸。 即使經歷一生又一生，成百上千次轉生，想要窮盡如來（Tathagata，佛的稱號）的功德，也是不可能的，因為如來的功德廣大無邊，達到無極的彼岸。 即使虛空有邊際，須彌山（Mount Sumeru，佛教宇宙觀中的聖山）可以稱量，又怎麼可能衡量大導師（指佛陀）的無限功德，達到無極的彼岸呢？ 從無央數劫（無數的劫）以來，積累各種功德的根本，修行窮盡也不再造作新的業，這樣的流轉才能達到無極的彼岸。 世雄（佛的尊稱）的慈悲像大傘一樣普及，滋潤著一切眾生，聽聞佛法不懷疑，深信理解，才能達到無極的彼岸。 勇猛精進，超越一切，沒有絲毫下劣的心，降伏魔王的眷屬，忍辱的意志才能達到無極的彼岸。 我過去發下誓願，不吝惜自己的身命，所以才獨自堅持修行，金剛般的意志才能達到無極的彼岸。 如果在修行中間有任何懷疑，就不能成就最正覺（Anuttara-Samyak-Sambodhi，無上正等正覺），積累無量的功德，才能成為人中尊者，達到無極的彼岸。 佛法玄妙深奧，法藏（Dharma-treasure，佛法的寶藏）不可思議，超越三有（欲界、色界、無色界）的表象，純熟的修行才能達到無極的彼岸。 一相（Eka-lakshana，唯一的相）不可見，真如（Tathata，事物的真實如是性）的本性也是如此，捨棄根本而追求末節，就不能達到無礙的無極彼岸。 不經教導自然覺悟，沒有老師也能獲得一切智慧，獨自修行，沒有憂慮，沒有過失，才能達到無尤的無極彼岸。 破除六十二種邪見，斷除愛慾的羅網，關閉生死輪迴之門，才能獲得快樂的無極彼岸。 平息妄心，滅除雜念，不懷染污之心，保持心如大海般平靜，沒有違逆，才能達到無違的無極彼岸。 觀察身體如同怨仇，身體的各個孔竅流出不凈之物，分別觀察內外之法，理解其根本，才能解脫，達到無極的彼岸。 一心一念之間，念頭流逝迅速，不可控制，直到坐在菩提樹下，發下弘大的誓願，才能達到無極的彼岸。 佛法修行如同蓮花般清凈，常用三道（戒、定、慧）教導眾生，即使身處不清凈的世界，

【English Translation】 English version Even if one revolves through immeasurable kalpas (aeons) of success and failure, one cannot exhaust the Tathagatagarbha (the womb of the Tathagata, the Buddha-nature), being far removed from everything, reaching the limitless other shore. Even if one experiences life after life, hundreds and thousands of rebirths, wanting to exhaust the virtues of the Tathagata (the Thus-Gone One, an epithet of the Buddha), it is impossible, because the Tathagata's merits are vast and boundless, reaching the limitless other shore. Even if space has boundaries, and Mount Sumeru (the sacred mountain in Buddhist cosmology) can be measured, how can one measure the infinite merits of the Great Teacher (referring to the Buddha), reaching the limitless other shore? From countless kalpas (aeons), accumulating the roots of all virtues, cultivating to exhaustion without creating new karma, such a cycle can reach the limitless other shore. The World-Honored One's (an epithet of the Buddha) compassion is like an umbrella, spreading universally, nourishing all sentient beings, hearing the Dharma without doubt, with deep faith and understanding, one can reach the limitless other shore. Being courageous and surpassing all, without the slightest inferior mind, subduing the retinue of Mara (the demon king), the will of forbearance can reach the limitless other shore. I made a vow in the past, not cherishing my own life, therefore I persevered in solitary practice, the diamond-like will can reach the limitless other shore. If there is any doubt in the middle of practice, one cannot achieve Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment), accumulating immeasurable merits, one can become the honored one among people, reaching the limitless other shore. The Dharma is profound and mysterious, the Dharma-treasure (the treasury of the Dharma) is inconceivable, surpassing the appearance of the Three Realms (Desire Realm, Form Realm, Formless Realm), pure cultivation can reach the limitless other shore. The Eka-lakshana (the one characteristic) cannot be seen, the nature of Tathata (Suchness, the true nature of things) is also like this, abandoning the root and pursuing the branches, one cannot reach the unobstructed limitless other shore. Awakening naturally without teaching, obtaining all wisdom without a teacher, cultivating alone, without worry, without fault, one can reach the faultless limitless other shore. Destroying the sixty-two heretical views, cutting off the nets of love and desire, closing the gate of birth and death, one can obtain the joyful limitless other shore. Quieting the mind, extinguishing distracting thoughts, not harboring defiled thoughts, keeping the mind as calm as the ocean, without opposition, one can reach the unopposed limitless other shore. Observing the body as an enemy, the various orifices of the body flowing with impure things, separately observing the internal and external dharmas, understanding their root, one can be liberated, reaching the limitless other shore. In a single moment of thought, thoughts flow swiftly, uncontrollable, until sitting under the Bodhi tree, making great vows, one can reach the limitless other shore. The practice of Dharma is like a lotus flower, always teaching sentient beings with the Threefold Path (Sila, Samadhi, Prajna), even when situated in an impure world,

染著，　　一意度無極。 　等意如大道，　　永除小節心， 　三十三法盡，　　無垢度無極。 　人當求出要，　　分別內外法， 　思惟不捨離，　　精進度無極。 　觀身當觀法，　　五陰聚散行， 　如人觀掌珠，　　真諦度無極。 　破碎四魔垢，　　摧壞憍慢山， 　慧火焚三毒，　　舍離度無極。 　卿等設有疑，　　各自宣說本， 　當以智慧光，　　照曜度無極。 　足下眾相明，　　印文炳然現， 　諸有睹此相，　　恩澤度無極。 　鹿腨如金剛，　　內外朗然現， 　趾立不傾側，　　端嚴度無極。 　皮毛極軟細，　　紅華不著水， 　一一眾好具，　　行足度無極。 　當我舉足時，　　入城行分衛， 　福祐無貧富，　　不擇度無極。 　分衛訖周遍，　　還詣靜房室， 　道法自娛樂，　　思惟度無極。 　日夜恒經行，　　觀誰應先度， 　不違本弘誓，　　清凈度無極。 　是以恒自修，　　不與世事諍， 　自離復離彼，　　離趣度無極。 　四大各有性，　　高下亦不同， 　由識神分別，　　法義度無極。 　菩薩自觀空，　　無微不省察， 　防護諸惡業，　　慧見度無極。 　諦觀諸剎土，　　不興苦樂想， 　解諸法甚深，　　善法度無極。 　可進知其進，　

【現代漢語翻譯】 現代漢語譯本 染著（被污染），一心一意地度過無邊際的苦海。 平等之心如同大道一樣寬廣，永遠去除狹隘的心胸。 三十三種修行方法全部修習圓滿，沒有瑕疵地度過無邊際的苦海。 人們應當尋求脫離苦海的要訣，分辨內在和外在的修行方法。 深入思考而不捨棄，精進修行以度過無邊際的苦海。 觀察自身應當觀察其法性，五陰（色、受、想、行、識）的聚合和離散。 如同人們觀察掌中的寶珠一樣，以真諦度過無邊際的苦海。 破碎四種魔障的污垢，摧毀驕慢之山。 用智慧之火焚燒貪、嗔、癡三種毒害，捨棄它們以度過無邊際的苦海。 你們如果有什麼疑問，各自說出自己的想法。 我將用智慧的光芒，照亮你們，度過無邊際的苦海。 （佛的）足下眾多的吉祥之相明顯，印記清晰地顯現。 所有看到這些相的人，都能得到恩澤，度過無邊際的苦海。 小腿像金剛一樣堅實，內外都光明透徹。 腳趾站立穩固不傾斜，端正莊嚴，以此度過無邊際的苦海。 面板毛髮極其柔軟細膩，紅色的花瓣不沾水。 每一個細微之處都具備美好的特徵，行走的足部度過無邊際的苦海。 當我抬起腳步時，進入城市中進行乞食。 所給予的福佑不分貧富，不加選擇地度過無邊際的苦海。 乞食完畢周遊一圈后，返回安靜的房室。 以佛法自娛自樂，深入思考以度過無邊際的苦海。 日夜不停地行走，觀察誰應該先被度化。 不違背最初的弘大誓願，以清凈之心度過無邊際的苦海。 因此，我 постоянно 自我修行，不與世俗之事爭鬥。 自己脫離，也幫助他人脫離，以脫離之趣度過無邊際的苦海。 地、水、火、風四大各有其特性，高低也各不相同。 由意識和精神來分辨，以佛法的真義度過無邊際的苦海。 菩薩自己觀察空性，沒有細微之處不加以省察。 防護各種惡業，以智慧的見解度過無邊際的苦海。 仔細觀察各個剎土（佛國），不產生痛苦和快樂的想法。 理解諸法的甚深含義，以善良的佛法度過無邊際的苦海。 可以前進的時候知道前進

【English Translation】 English version Attached to defilements, wholeheartedly crossing the boundless. Equanimity is like the great path, forever removing petty thoughts. Exhausting the thirty-three dharmas, flawlessly crossing the boundless. People should seek the essential for liberation, distinguishing between inner and outer dharmas. Contemplating without abandoning, diligently crossing the boundless. Observing the body should be observing the dharma, the aggregation and dispersion of the five skandhas (form, feeling, perception, volition, consciousness). Like a person observing a jewel in their palm, crossing the boundless with the ultimate truth. Shattering the defilements of the four maras (skandha-mara, klesa-mara, mrtyu-mara, deva-putra-mara), destroying the mountain of arrogance. Burning the three poisons (greed, hatred, delusion) with the fire of wisdom, relinquishing them to cross the boundless. If you have any doubts, each of you should express your original thoughts. I will use the light of wisdom to illuminate you, crossing the boundless. The numerous auspicious marks on the soles of (the Buddha's) feet are clear, the imprinted patterns vividly appear. All who behold these marks will receive grace, crossing the boundless. The calves are like vajra (diamond, indestructible), both inside and outside appearing bright and clear. The toes stand firm without tilting, dignified and serene, crossing the boundless. The skin and hair are extremely soft and fine, red flowers do not retain water. Each and every good quality is complete, the walking feet cross the boundless. When I lift my feet, entering the city to practice alms-begging. The blessings given are without discrimination between rich and poor, crossing the boundless without selection. Having completed the alms-begging round, returning to the quiet chamber. Enjoying oneself with the Dharma, contemplating to cross the boundless. Constantly walking day and night, observing who should be liberated first. Not violating the original great vows, crossing the boundless with purity. Therefore, I constantly cultivate myself, not contending with worldly affairs. Liberating oneself and also liberating others, crossing the boundless with the joy of liberation. The four great elements (earth, water, fire, wind) each have their own nature, high and low are also different. Distinguished by consciousness and spirit, crossing the boundless with the true meaning of the Dharma. The Bodhisattva observes emptiness, without neglecting any subtle detail. Guarding against all evil deeds, crossing the boundless with the insight of wisdom. Carefully observing all Buddha-lands, not giving rise to thoughts of suffering and joy. Understanding the profound meaning of all dharmas, crossing the boundless with virtuous dharmas. Knowing when to advance, then advance.

亦不懷狐疑， 　出要無二道，　　虛寂度無極。 　悉觀諸行本，　　受報亦清凈， 　不求功德業，　　忘施度無極。 　過去不復生，　　未來不可見， 　現在自然法，　　愿求度無極。 　泥洹無體性，　　亦無受入處， 　觀諸受法報，　　知本度無極。 　靜意三昧定，　　永與亂意別， 　無常苦無我，　　體行度無極。 　如實觀察法，　　知一不可動， 　不壞法本心，　　自然度無極。 　悉知法無我，　　生生不見生， 　轉諸法輪行，　　曠濟度無極。 　能滅諸法性，　　亦不求解脫， 　誠信游五道，　　盡生度無極。 　如來至密行，　　心意識亦然， 　逮得無生心，　　了達度無極。 　計吾本所行，　　住壽恒沙劫， 　功勞自然著，　　行跡度無極。 　生死本所從，　　如幻無真實， 　寂滅不可污，　　匿藏度無極。 　賢聖十二品，　　悉歸於無為， 　無生永不生，　　行勝度無極。 　念昔在香林，　　端坐思惟道， 　形體不傾側，　　初禪度無極。 　又本在師子，　　曠普講堂所， 　無想諸天衛，　　二禪度無極。 　復於此賢劫，　　護法大城中， 　自隱求道教，　　三禪度無極。 　如今於此座，　　廣演無量法， 　內外無所礙，　　四禪度

【現代漢語翻譯】 現代漢語譯本 亦不心懷狐疑， 脫離困境沒有第二條道路，以虛空寂靜的狀態度過無邊無際的境界。 完全洞察諸法的根本，承受果報也是清凈的， 不追求任何功德事業，以忘卻施捨的心態度過無邊無際的境界。 過去已經過去不會再來，未來還未到來無法看見， 現在是自然而然的法則，愿以此求得度過無邊無際的境界。 涅槃（Nirvana，佛教術語，指解脫的境界）沒有固定的體性和性質，也沒有可以接受和進入的地方， 觀察諸法所受的果報，明白其根本從而度過無邊無際的境界。 以平靜的心意進入三昧（Samadhi，佛教術語，指禪定）的境界，永遠與散亂的心意區分開來， 明白無常、苦、無我的道理，以身體力行來度過無邊無際的境界。 如實地觀察諸法，明白『一』是不可動搖的真理， 不破壞諸法根本的本心，自然而然地度過無邊無際的境界。 完全明白諸法都是無我的，眾生輪迴生生世世也看不到真正的『生』， 轉動諸法的法輪，廣闊地救濟眾生，從而度過無邊無際的境界。 能夠滅除諸法的自性，也不去求解脫， 以誠信之心遊走於五道（佛教指地獄、餓鬼、畜生、人、天），盡此一生來度過無邊無際的境界。 如來（Tathagata，佛的稱號之一）最隱秘的修行，心、意、識也是如此， 獲得無生之心，完全通達從而度過無邊無際的境界。 計算我原本所修行的，壽命長久如恒河沙數般的劫數， 功勞自然而然地顯現，修行的足跡度過無邊無際的境界。 生死輪迴的根本所由來處，如同幻象一樣沒有真實性， 寂滅的境界不可被污染，隱藏起來度過無邊無際的境界。 賢聖的十二個品級，最終都歸於無為的境界， 無生就是永遠不生，以殊勝的修行度過無邊無際的境界。 回憶過去在香林，端正地坐著思惟佛道， 身體不傾斜，以初禪（Dhyana，佛教術語，指禪定）的境界度過無邊無際的境界。 又曾經在師子（地名），廣闊的講堂之處， 有無想諸天護衛，以二禪的境界度過無邊無際的境界。 又在這個賢劫（Bhadrakalpa，佛教術語，指賢聖出現的時期），護法的大城之中， 隱藏自己尋求佛道教義，以三禪的境界度過無邊無際的境界。 如今在這個座位上，廣泛地演說無量的佛法， 內外都沒有任何阻礙，以四禪的境界度過 無邊無際的境界。

【English Translation】 English version Also, not harboring any doubt, There is no second path to escape difficulties, passing through the boundless realm with emptiness and tranquility. Completely observing the root of all dharmas, receiving retribution is also pure, Not seeking any meritorious deeds, passing through the boundless realm with a mind that forgets giving. The past is gone and will not return, the future has not arrived and cannot be seen, The present is the natural law, wishing to seek to pass through the boundless realm. Nirvana (Nirvana, a Buddhist term referring to the state of liberation) has no fixed substance or nature, nor is there a place to accept and enter, Observing the retribution received by all dharmas, understanding its root and thus passing through the boundless realm. Entering the state of Samadhi (Samadhi, a Buddhist term referring to meditation) with a calm mind, forever distinguishing oneself from a distracted mind, Understanding the principles of impermanence, suffering, and non-self, passing through the boundless realm by practicing in body and mind. Observing the dharmas truthfully, understanding that 'one' is an unshakable truth, Not destroying the original mind that is the root of all dharmas, naturally passing through the boundless realm. Completely understanding that all dharmas are without self, and sentient beings in reincarnation cannot see true 'birth' from life to life, Turning the wheel of the Dharma, broadly saving sentient beings, thus passing through the boundless realm. Being able to extinguish the nature of all dharmas, and not seeking liberation, Wandering in the five paths (Buddhism refers to hell, hungry ghosts, animals, humans, and heavens) with sincerity, spending this lifetime to pass through the boundless realm. The most secret practice of the Tathagata (Tathagata, one of the titles of the Buddha), so are the mind, intention, and consciousness, Obtaining the mind of non-birth, fully understanding and thus passing through the boundless realm. Calculating what I originally practiced, with a lifespan as long as the sands of the Ganges, countless kalpas, Merit naturally manifests, the traces of practice pass through the boundless realm. The origin of the cycle of birth and death, like an illusion without reality, The state of stillness cannot be defiled, hiding away to pass through the boundless realm. The twelve grades of the wise and holy, all ultimately return to the state of non-action, Non-birth is eternal non-birth, passing through the boundless realm with superior practice. Recalling the past in Xianglin, sitting upright contemplating the Way, The body does not tilt, passing through the boundless realm with the first Dhyana (Dhyana, a Buddhist term referring to meditation). Also, once in Shizi (place name), in the vast lecture hall, Guarded by the heavens of non-thought, passing through the boundless realm with the second Dhyana. Also, in this Bhadrakalpa (Bhadrakalpa, a Buddhist term referring to the era when sages appear), in the great city of Dharma protection, Hiding oneself seeking the teachings of the Buddha Way, passing through the boundless realm with the third Dhyana. Now, in this seat, widely expounding the immeasurable Dharma, Without any obstacles inside or outside, passing through the boundless realm with the fourth Dhyana.

無極。 　行道無玷汙，　　不興若干念， 　故令自致尊，　　離世度無極。 　如日初放光，　　令人自所見， 　吾今演道教，　　現明度無極。 　無數阿僧祇，　　如來不思議， 　各各佈道教，　　無生度無極。 　正使億百千，　　七寶滿世境， 　不如一意念，　　一意度無極。 　不起亦不滅，　　知本所從來， 　解了三世觀，　　梵行度無極。 　若能崇慧本，　　次第不越序， 　修道無二心，　　玄寂度無極。 　大慈不思議，　　廣濟眾生類， 　師子一雷吼，　　普聞度無極。 　諸有眾生類，　　信樂空無法， 　順理無所犯，　　造行度無極。 　內修六重法，　　樂靜不處鬧， 　自識宿命行，　　知本度無極。 　今世受胎分，　　欲滅勤修行， 　一失命根識，　　受決度無極。 　諸法不嬈亂，　　修行清白法， 　念生離生本，　　無本度無極。 　人游五道淵，　　如河奔大海， 　速駛不復還，　　歸趣度無極。 　常念世間苦，　　念離不與俱， 　獨逝不懷憂，　　無雙度無極。 　如種諸穀子，　　稻麻諸花果， 　本子非生苗，　　變易度無極。 　人生不學道，　　臨死有變悔， 　欲離勿懈怠，　　學進度無極。 　若欲拔根本，　　勿複種其識，

【現代漢語翻譯】 現代漢語譯本 無極。 行道之人不沾染污垢，不生起各種雜念， 所以能夠自己達到尊貴的境界，脫離世俗，度過無極的苦海。 如同太陽初升，放出光明，使人能夠自己看見事物， 我現在宣講佛法，顯現光明，度過無極的苦海。 無數的阿僧祇（asamkhya，佛教時間單位，表示極長的時間），如來（Tathagata，佛的稱號）的功德不可思議， 他們各自傳播佛法，達到無生無滅的境界，度過無極的苦海。 即使有億萬千的七寶充滿整個世界， 也不如一心一意的唸佛，一心一意地度過無極的苦海。 不生起也不滅亡，知道根本從何而來， 瞭解過去、現在、未來三世的因果，通過清凈的修行度過無極的苦海。 如果能夠崇尚智慧的根本，按照次第不超越順序， 修道沒有二心，達到玄妙寂靜的境界，度過無極的苦海。 以廣大的慈悲心，不可思議的力量，廣泛救濟各種眾生， 如獅子一聲吼叫，普遍傳揚佛法，度過無極的苦海。 各種眾生，如果信奉並喜愛空性，認為一切法皆無自性， 順應真理，不違背因果，這樣的行為能夠度過無極的苦海。 在內心修習六種重要的法門，喜愛清靜，不處在喧鬧的地方， 自己認識過去世的所作所為，瞭解根本，就能度過無極的苦海。 今生承受投胎的果報，想要滅除煩惱，勤奮修行， 一旦失去性命和意識，就會受到業力的決定，通過修行度過無極的苦海。 諸法不互相擾亂，修行清凈的法門， 念頭的生起要遠離生起的根本，達到無本的境界，度過無極的苦海。 人們在五道（地獄、餓鬼、畜生、人、天）中輪迴，如同河流奔向大海， 快速流逝，不再返回，最終歸向度過無極的苦海。 常常思念世間的苦難，思念脫離苦難，不與苦難同在， 獨自離去，不懷憂愁，達到無與倫比的境界，度過無極的苦海。 如同種植各種穀物，稻子、麻、各種花果， 種子並非直接生出苗，而是經過變化，才能度過無極的苦海。 人生如果不學習佛法，臨死時會有後悔， 想要脫離輪迴，不要懈怠，努力學習，才能度過無極的苦海。 如果想要拔除煩惱的根本，就不要再種下業識的種子。

【English Translation】 English version The Ultimate. Practicing the path without clinging to defilements, not giving rise to various thoughts, Therefore, one can attain the state of honor by oneself, leave the world, and cross the boundless sea of suffering (Wu Ji). Like the sun rising and emitting light, allowing people to see things for themselves, I now expound the Dharma, revealing the light, and crossing the boundless sea of suffering (Wu Ji). Countless asamkhyas (asamkhya, a Buddhist unit of time, representing an extremely long time), the merits of the Tathagata (Tathagata, an epithet of the Buddha) are inconceivable, They each propagate the Dharma, attain the state of non-birth and non-death, and cross the boundless sea of suffering (Wu Ji). Even if billions of treasures fill the entire world, It is not as good as reciting the Buddha's name with a single mind, and crossing the boundless sea of suffering (Wu Ji) with a single mind. Neither arising nor ceasing, knowing the origin from whence it comes, Understanding the cause and effect of the three times (past, present, and future), crossing the boundless sea of suffering (Wu Ji) through pure practice. If one can revere the root of wisdom, following the order without skipping steps, Cultivating the path without a divided mind, attaining the state of profound stillness, and crossing the boundless sea of suffering (Wu Ji). With great compassion and inconceivable power, extensively saving all kinds of sentient beings, Like a lion's roar, universally spreading the Dharma, and crossing the boundless sea of suffering (Wu Ji). If various sentient beings believe in and love emptiness, considering all dharmas to be without inherent nature, Complying with the truth, not violating cause and effect, such actions can cross the boundless sea of suffering (Wu Ji). Cultivating the six important Dharmas internally, loving tranquility, not dwelling in noisy places, Recognizing one's past actions, understanding the root, one can cross the boundless sea of suffering (Wu Ji). Bearing the fruit of rebirth in this life, wanting to extinguish afflictions, diligently practicing, Once losing life and consciousness, one will be subject to the determination of karma, crossing the boundless sea of suffering (Wu Ji) through practice. All dharmas do not disturb each other, practicing pure Dharmas, The arising of thoughts should be separated from the root of arising, attaining the state of no root, and crossing the boundless sea of suffering (Wu Ji). People revolve in the five paths (hell, hungry ghosts, animals, humans, gods), like rivers rushing to the sea, Passing quickly, never returning, ultimately returning to crossing the boundless sea of suffering (Wu Ji). Always contemplating the suffering of the world, contemplating detachment from suffering, not being with suffering, Leaving alone, without sorrow, attaining the unparalleled state, and crossing the boundless sea of suffering (Wu Ji). Like planting various grains, rice, hemp, various flowers and fruits, The seed does not directly produce the sprout, but undergoes transformation, in order to cross the boundless sea of suffering (Wu Ji). If one does not learn the Dharma in life, one will have regrets at the time of death, Wanting to escape samsara, do not be lazy, study hard, in order to cross the boundless sea of suffering (Wu Ji). If you want to uproot the root of afflictions, do not plant the seeds of karmic consciousness again.

此盡無過是，　　香薰度無極。 　觀諸世間法，　　悉空無所有， 　當觀是非法，　　不動度無極。 　勸助諸福業，　　一一無所礙， 　登祚十住行，　　一生度無極。 　悉觀諸法門，　　總持無忘失， 　諸法界相應，　　斷結度無極。 　若欲游虛空，　　神足無所礙， 　無人無我想，　　習行度無極。 　一一思惟法，　　輕舉無所礙， 　以身量度空，　　神足度無極。 　如實觀人本，　　道行無所違， 　不與二見心，　　正定度無極。 　如鏡觀面像，　　信已無瑕穢， 　塵勞自然滅，　　百福度無極。 　宿願不可盡，　　積行今乃獲， 　誠信如日初，　　擇法度無極。 　勤念入深要，　　搜求無量法， 　謙恭下下意，　　牢固度無極。 　菩薩有八法，　　修行至道場， 　解慧不著空，　　無想度無極。 　若欲猗空慧，　　知空非真實， 　慧本知三礙，　　空相度無極。 　有法名戰格，　　奮迅無畏定， 　亦不懷怯弱，　　眾智度無極。 　因緣各相生，　　生死是道本， 　二事不相離，　　拔苦度無極。 　一生非本根，　　亦無眾生根， 　識神染著有，　　假號度無極。 　真道無形質，　　微妙不思議， 　道實非有道，　　震動度無極。 　觀諸佛

【現代漢語翻譯】 現代漢語譯本 此盡無過是，香薰度無極。（香薰：指佛法的薰陶，度無極：超越無盡的界限） 觀察世間萬法，都是空性，沒有實在的自性。 應當觀察是非之法，在不動搖的狀態下超越無盡的界限。 勸導幫助各種福德事業，一一都沒有障礙， 登上十住（Dashazhu，菩薩修行十個階段的最初階段）的階位，奉行菩薩道，一生超越無盡的界限。 完全觀察各種法門，總持（Zongchi，陀羅尼的意譯，總攝憶持）而不忘失， 諸法界相互相應，斷除煩惱結縛，超越無盡的界限。 如果想要遊歷虛空，憑藉神通，沒有任何障礙， 沒有『人』的觀念，沒有『我』的執著，這樣修行，超越無盡的界限。 一一思惟佛法，身心輕安，沒有任何障礙， 以身體來測量虛空，以神通來超越無盡的界限。 如實地觀察人的本性，所修的道行沒有違背真理， 不持有二元對立的見解，在正定（Zhengding，正確的禪定）中超越無盡的界限。 如同用鏡子觀看面容，確信自己已經沒有瑕疵污穢， 塵世的煩惱自然消滅，以百種福德超越無盡的界限。 過去的願力不可窮盡，積累的修行如今才獲得成果， 誠信如同初升的太陽，選擇正確的佛法，超越無盡的界限。 勤奮地修習深入精要的法門，搜尋探求無量的佛法， 以謙虛恭敬的心態對待一切，這樣才能牢固地超越無盡的界限。 菩薩有八種修行方法，通過修行到達菩提道場， 理解智慧而不執著于空性，在無想（Wuxiang，沒有妄想）的狀態下超越無盡的界限。 如果想要依靠空性的智慧，要知道空性並非真實存在， 智慧的根本在於瞭解三種障礙（三礙：煩惱障、業障、報障），在空性的體悟中超越無盡的界限。 有一種法門名為戰格（Zhan Ge），在奮迅無畏的禪定中， 也不懷有怯懦之心，以眾多的智慧超越無盡的界限。 因緣相互依存而生起，生死輪迴是修道的根本， 這二者不可分離，拔除痛苦，超越無盡的界限。 一生並非根本，也沒有眾生的根本， 識神（Shishen，阿賴耶識）染著于有，只是假名而已，超越無盡的界限。 真正的道沒有形狀和實質，微妙不可思議， 道的實相併非有道可得，在震動中超越無盡的界限。 觀察諸佛

【English Translation】 English version This is all without excess, the fragrance permeates the boundless. (Fragrance refers to the influence of the Dharma, Boundless means transcending endless limits.) Observing all phenomena in the world, they are all emptiness, without substantial self-nature. One should observe the laws of right and wrong, and transcend the boundless in an unwavering state. Encouraging and assisting various meritorious deeds, each without any hindrance, Ascending to the stage of the Ten Dwellings (Dashazhu, the initial stage of a Bodhisattva's practice), practicing the Bodhisattva path, transcending the boundless in one lifetime. Completely observing all Dharma doors, upholding and remembering (Zongchi, a translation of Dharani, encompassing and retaining in memory) without forgetting, All Dharma realms correspond to each other, cutting off the bonds of affliction, transcending the boundless. If one wishes to travel through the void, relying on supernatural powers, without any obstacles, Without the concept of 'person', without attachment to 'self', practicing in this way, transcending the boundless. Contemplating the Dharma one by one, the body and mind are light and at ease, without any obstacles, Measuring the void with the body, transcending the boundless with supernatural powers. Observing the true nature of people as it is, the practice of the path does not violate the truth, Not holding dualistic views, transcending the boundless in right concentration (Zhengding, correct Samadhi). Like looking at the face in a mirror, believing that one is already without flaws and impurities, The afflictions of the world naturally disappear, transcending the boundless with hundreds of blessings. Past vows cannot be exhausted, accumulated practices are now bearing fruit, Sincerity is like the rising sun, choosing the right Dharma, transcending the boundless. Diligently practicing and entering into profound and essential Dharma, searching and seeking immeasurable Dharma, With a humble and respectful attitude towards everything, one can firmly transcend the boundless. Bodhisattvas have eight methods of practice, through which they reach the Bodhi field, Understanding wisdom without being attached to emptiness, transcending the boundless in a state of non-thought (Wuxiang, without delusion). If one wants to rely on the wisdom of emptiness, one must know that emptiness is not truly existent, The root of wisdom lies in understanding the three obstacles (three hindrances: afflictions, karma, retribution), transcending the boundless in the realization of emptiness. There is a Dharma called Zhan Ge, in the Samadhi of vigorous fearlessness, Also not harboring cowardice, transcending the boundless with numerous wisdoms. Causes and conditions arise interdependently, the cycle of birth and death is the root of the path, These two cannot be separated, eradicating suffering, transcending the boundless. One lifetime is not the root, nor is there a root of sentient beings, The consciousness (Shishen, Alaya consciousness) is attached to existence, it is only a false name, transcending the boundless. The true path has no shape or substance, it is subtle and inconceivable, The true nature of the path is not something that can be attained, transcending the boundless in vibration. Observing all Buddhas

土凈，　　清凈無瑕穢， 　常以平等道，　　神通度無極。 　菩薩常觀察，　　不著形相法， 　知生過五道，　　無名度無極。 　或有修一法，　　超越眾行表， 　最勝自然達，　　越次度無極。 　空觀一切人，　　息心無所念， 　應一無所污，　　齊限度無極。 　大聖德無量，　　不為塵欲染， 　究盡塵勞原，　　無底度無極。 　本無有五道，　　由塵垢而生， 　幻化非常想，　　聖慧度無極。 　諸法相受入，　　菩薩所修行， 　不見眾苦本，　　無我度無極。 　亦不在劫數，　　生死無形兆， 　當來不常停，　　速疾度無極。 　分別四非常，　　苦空無我身， 　以慧自莊嚴，　　修治度無極。 　如人慾行空，　　修禪乃果獲， 　定意不錯亂，　　志密度無極。 　口出無量音，　　不毀於法性， 　如月眾星滿，　　果實度無極。 　神足不可量，　　慧海如恒沙， 　善權攝自在，　　受入度無極。 　若欲化眾生，　　入定觀察心， 　先以權慧導，　　漸現度無極。 　佛經不可數，　　唯佛能記之， 　諸法相應相，　　勸樂度無極。 　度脫一切眾，　　不限劫遠近， 　真道無男女，　　順一度無極。 　欲修菩薩道，　　先凈身口意， 　無從十惡行，　

【現代漢語翻譯】 現代漢語譯本 土凈（清凈的佛土），清凈沒有瑕疵和污穢， 常以平等的道理，用神通來度化無邊無際的眾生。 菩薩常常觀察，不執著于有形有相的法， 知道眾生經歷五道輪迴，這種現象本無自性，從而度化無邊無際的眾生。 或者有人修習一種法門，超越所有行為的表面現象， 以最殊勝的自然之道，超越次第而達到，從而度化無邊無際的眾生。 用空性的智慧觀察一切人，止息妄心，沒有雜念， 應機說法，一塵不染，達到涅槃的彼岸，從而度化無邊無際的眾生。 大聖的功德無量，不被塵世的慾望所污染， 徹底探究塵世煩惱的根源，沒有窮盡地度化無邊無際的眾生。 本來就沒有五道輪迴，是由塵垢而產生的， 視一切為幻化，不執著于永恒不變的想法，用聖人的智慧度化無邊無際的眾生。 諸法相互關聯，相互影響，這是菩薩所修行的， 不見眾苦的根本，了悟無我的真諦，從而度化無邊無際的眾生。 也不在於時間的劫數，生死沒有固定的形態和預兆， 未來的變化不會停滯不變，迅速地度化無邊無際的眾生。 分別觀照四種非常之相（苦、空、無常、無我），認識到身體是苦、空、無我的， 用智慧來莊嚴自身，修正自己的行為，從而度化無邊無際的眾生。 如同人想要在空中飛行，修習禪定才能獲得成果， 保持禪定時的意念不散亂，意志堅定而周密，從而度化無邊無際的眾生。 口中發出無量的聲音（說法），不違背法的本性， 如同月亮被眾星圍繞，最終獲得圓滿的果實，從而度化無邊無際的眾生。 神通的力量不可估量，智慧如恒河沙一樣眾多， 善巧方便地運用自在的力量，接受並融入一切，從而度化無邊無際的眾生。 如果想要教化眾生，進入禪定觀察他們的心， 先用權巧方便的智慧引導他們，逐漸顯現真實的道理，從而度化無邊無際的眾生。 佛經的數量不可計數，只有佛才能記住， 諸法相互應合的真相，勸導眾生歡喜信樂，從而度化無邊無際的眾生。 度脫一切眾生，不限於時間的長短， 真正的道沒有男女的分別，順應唯一的真理，從而度化無邊無際的眾生。 想要修習菩薩道，首先要清凈身口意， 不去做十惡的行為，

【English Translation】 English version Pure Land, pure and without blemish, Always using the path of equality, using supernatural powers to liberate limitless beings. Bodhisattvas constantly observe, not clinging to the law of form and appearance, Knowing that beings experience the five paths of reincarnation, this phenomenon has no self-nature, thereby liberating limitless beings. Or someone cultivates one Dharma, surpassing the surface phenomena of all actions, Reaching the most supreme natural way, surpassing the order and achieving, thereby liberating limitless beings. Observing all people with the wisdom of emptiness, ceasing the deluded mind, without distracting thoughts, Responding to the opportunity to speak the Dharma, unstained by any dust, reaching the shore of Nirvana, thereby liberating limitless beings. The merits of the Great Sage are immeasurable, not contaminated by worldly desires, Thoroughly exploring the root of worldly troubles, endlessly liberating limitless beings. Originally there were no five paths of reincarnation, which are produced by dust and defilement, Viewing everything as illusion, not clinging to the idea of permanence, using the wisdom of the saints to liberate limitless beings. All Dharmas are interconnected and influence each other, this is what Bodhisattvas practice, Not seeing the root of all suffering, realizing the truth of no-self, thereby liberating limitless beings. Nor is it in the kalpas of time, birth and death have no fixed form or omen, Future changes will not remain stagnant, quickly liberating limitless beings. Separately observing the four impermanent aspects (suffering, emptiness, impermanence, no-self), realizing that the body is suffering, empty, and without self, Using wisdom to adorn oneself, correcting one's behavior, thereby liberating limitless beings. Just as a person wants to fly in the sky, practicing meditation can achieve results, Keeping the mind in meditation without distraction, with firm and meticulous will, thereby liberating limitless beings. Uttering immeasurable sounds (preaching), not violating the nature of the Dharma, Like the moon surrounded by stars, finally obtaining perfect fruit, thereby liberating limitless beings. The power of supernatural abilities is immeasurable, wisdom is as numerous as the sands of the Ganges, Skillfully using the power of freedom, accepting and integrating everything, thereby liberating limitless beings. If you want to teach sentient beings, enter samadhi and observe their minds, First guide them with skillful means of wisdom, gradually revealing the true principles, thereby liberating limitless beings. The number of Buddhist scriptures is countless, only the Buddha can remember, The truth that all Dharmas correspond to each other, persuading sentient beings to rejoice and believe, thereby liberating limitless beings. Liberating all sentient beings, not limited by the length of time, The true path has no distinction between male and female, conforming to the one and only truth, thereby liberating limitless beings. If you want to cultivate the Bodhisattva path, first purify body, speech, and mind, Do not engage in the ten evil deeds,

本凈度無極。 　一意念道教，　　永離欲界行， 　中間不起想，　　滅欲度無極。 　諸法無名號，　　著色求功報， 　色亦非本無，　　離色度無極。 　菩薩受記別，　　如來所印可， 　行盡更不造，　　補處度無極。 　有數本無數，　　無數亦復然， 　起亦不見起，　　斷結度無極。 　滅生非有生，　　無生亦復然， 　知生非常生，　　無生度無極。 　無有本非有，　　非有亦復然， 　解有非有者，　　一向度無極。 　一亦本非一，　　無一亦復然， 　一亦本無住，　　無名度無極。 　假號出本無，　　權詐非真實， 　無著歸滅盡，　　懷道度無極。 　人本從積行，　　觀世如幻化， 　不以眾多想，　　絕跡度無極。 　經歷一切劫，　　拔擢離劫數， 　不著諸音響，　　無聲度無極。 　如人眼視色，　　色本非眼候， 　猶識內外別，　　無識度無極。 　聲香味細滑，　　意法亦復然， 　本無有此識，　　自然度無極。 　無色觀諸法，　　無痛更樂生， 　威儀眾行具，　　造行度無極。 　本無有此生，　　貪識樂此生， 　隨形受生分，　　斷貪度無極。 　神識本無形，　　性本自然息， 　后受六入苦，　　斷入度無極。 　念離五道淵，　　思惟虛

【現代漢語翻譯】 現代漢語譯本 本性清凈，沒有邊際。 一心專注修行正道，永遠脫離欲界（Kāmadhātu）的束縛， 心中不起任何妄想，滅除慾望，達到沒有邊際的境界。 一切諸法沒有固定的名稱，執著于外在的色相以求取功德回報， 但色相併非原本就存在，脫離色相的執著，才能達到沒有邊際的境界。 菩薩（Bodhisattva）接受佛的授記，得到如來（Tathāgata）的印可， 修行圓滿后不再造作新的業，達到補處菩薩的境界，最終達到沒有邊際的境界。 有數量的事物原本是不可數的，無數的事物也是如此， 觀察萬法生起時不見其生起，斷除煩惱結縛，才能達到沒有邊際的境界。 滅和生並非真正的生，沒有生也是如此， 了知生並非恒常的生，達到無生的境界，才能達到沒有邊際的境界。 沒有並非原本就存在，非有也是如此， 理解有並非實有，才能一直達到沒有邊際的境界。 一並非原本就是一，無一也是如此， 一原本就沒有住處，沒有名稱，才能達到沒有邊際的境界。 假借名號從本無中顯現，權宜之計並非真實， 不執著于任何事物，歸於寂滅，懷抱正道，才能達到沒有邊際的境界。 人的本性是從積累善行而來，觀察世間萬物如夢幻泡影， 不以眾多的妄想爲念，斷絕一切痕跡，才能達到沒有邊際的境界。 經歷一切劫數，超越劫數的束縛， 不執著于各種聲音，達到無聲的境界，才能達到沒有邊際的境界。 如同人的眼睛觀看顏色，顏色並非眼睛所能決定， 即使能分辨內外，達到無分別的境界，才能達到沒有邊際的境界。 聲、香、味、細滑的觸感，以及意念和法也是如此， 原本就沒有這些識，自然而然地達到沒有邊際的境界。 不執著於色相而觀察諸法，沒有痛苦而生出快樂， 威儀和各種行為都具備，造作善行，才能達到沒有邊際的境界。 原本就沒有這個生，貪戀執著于這個生， 隨順形體而接受生的區分，斷除貪慾，才能達到沒有邊際的境界。 神識原本沒有形狀，自性原本自然寂靜， 後來感受六入（Saḷāyatana）帶來的痛苦，斷除六入，才能達到沒有邊際的境界。 念頭脫離五道深淵，思惟虛空

【English Translation】 English version The inherent purity is boundless. With a focused mind, cultivate the path, forever departing from the realm of desire (Kāmadhātu), Without arising thoughts in between, extinguish desires and attain boundlessness. All dharmas have no fixed names, clinging to forms seeking merit and reward, But form is not originally existent, departing from attachment to form, one attains boundlessness. A Bodhisattva (Bodhisattva) receives prediction, endorsed by the Tathāgata (Tathāgata), Having exhausted practice, no more creating, reaching the state of successor, one attains boundlessness. Things that are countable are inherently uncountable, the uncountable is also thus, Observing arising without seeing arising, severing bonds, one attains boundlessness. Extinction and birth are not truly birth, non-birth is also thus, Knowing birth is not constant birth, attaining non-birth, one attains boundlessness. Non-existence is not originally existent, non-existence is also thus, Understanding existence is not real existence, one continuously attains boundlessness. One is not originally one, non-one is also thus, One originally has no dwelling, without name, one attains boundlessness. Provisional names arise from original non-existence, expedient means are not real, Without attachment, returning to extinction, embracing the path, one attains boundlessness. Human nature comes from accumulating good deeds, observing the world as illusion, Not with many thoughts, severing all traces, one attains boundlessness. Experiencing all kalpas, transcending the limitations of kalpas, Not clinging to sounds, attaining silence, one attains boundlessness. Like a person's eyes seeing colors, colors are not determined by the eyes, Even if one can distinguish between inside and outside, attaining non-discrimination, one attains boundlessness. Sound, smell, taste, fine touch, and also thought and dharma are also thus, Originally there were no such consciousnesses, naturally attaining boundlessness. Without attachment to form, observing all dharmas, without pain, joy arises, Dignified conduct and all practices complete, creating good deeds, one attains boundlessness. Originally there was no such birth, greedily clinging to this birth, Following form and receiving the divisions of birth, severing greed, one attains boundlessness. The spirit consciousness originally has no form, its nature is naturally tranquil, Later experiencing the suffering of the six entrances (Saḷāyatana), severing the six entrances, one attains boundlessness. Thoughts departing from the abyss of the five paths, contemplating emptiness

空觀， 　豎立法大幢，　　顯曜度無極。 　無想亦不生，　　不從師稟受， 　能從中自寤，　　越次度無極。 　諸法如虛空，　　非思欲之數， 　悉解眾音響，　　聞說度無極。 　其聲凈妙好，　　所說無滯礙， 　不起六更樂，　　妙法度無極。 　諸法無有量，　　如來盡超過， 　道智通三達，　　正觀度無極。 　現為師稟受，　　不懷高下意， 　意超三界表，　　獨步度無極。 　無行不造行，　　行本無因緣， 　緣盡則無行，　　神德度無極。 　三痛由苦樂，　　報應隨其法， 　無苦無樂痛，　　痛止度無極。 　成就七觀行，　　三處自然滅， 　陰入不復生，　　愛止度無極。 　尋色本從空，　　以生諸法想， 　非我本造彼，　　見正度無極。 　無行亦無報，　　端坐無所念， 　思惟自成道，　　常住度無極。 　執意不可動，　　澹然如虛空， 　非有非不有，　　布行度無極。 　正使后滅度，　　定意不錯亂， 　不念有常想，　　廣行度無極。 　轉法無法想，　　況有受法人？ 　解了悉空寂，　　知時度無極。 　聲彌滿世界，　　皆演妙法音， 　聲本自無生，　　無聲度無極。 　慎身守護口，　　意莫念非邪？ 　與道不相違，　　無憎度無極。

【現代漢語翻譯】 現代漢語譯本 空觀（Śūnyatā-dṛṣṭi，對空性的觀察）， 　豎立法幢（Dharma-dhvaja，佛法的旗幟），　　顯耀度無極（Pāramitā，到達彼岸）。 　無想亦不生，　　不從師稟受， 　能從中自悟，　　越次度無極。 　諸法如虛空，　　非思欲之數， 　悉解眾音響，　　聞說度無極。 　其聲凈妙好，　　所說無滯礙， 　不起六更樂，　　妙法度無極。 　諸法無有量，　　如來（Tathāgata，如實而來者）盡超過， 　道智通三達（Trividya，三種智慧），　　正觀度無極。 　現為師稟受，　　不懷高下意， 　意超三界表（Trailokya，欲界、色界、無色界），　　獨步度無極。 　無行不造行，　　行本無因緣， 　緣盡則無行，　　神德度無極。 　三痛由苦樂，　　報應隨其法， 　無苦無樂痛，　　痛止度無極。 　成就七觀行，　　三處自然滅， 　陰入不復生，　　愛止度無極。 　尋色本從空，　　以生諸法想， 　非我本造彼，　　見正度無極。 　無行亦無報，　　端坐無所念， 　思惟自成道，　　常住度無極。 　執意不可動，　　澹然如虛空， 　非有非不有，　　布行度無極。 　正使后滅度（Nirvana，涅槃），　　定意不錯亂， 　不念有常想，　　廣行度無極。 　轉法無法想，　　況有受法人？ 　解了悉空寂，　　知時度無極。 　聲彌滿世界，　　皆演妙法音， 　聲本自無生，　　無聲度無極。 　慎身守護口，　　意莫念非邪？ 　與道不相違，　　無憎度無極。

【English Translation】 English version Contemplation on Emptiness (Śūnyatā-dṛṣṭi), 　Erecting the great banner of Dharma (Dharma-dhvaja), illuminating the boundless perfection (Pāramitā). 　No thought arises, nor is it received from a teacher, 　But one can awaken to it from within, transcending stages to reach the boundless perfection. 　All dharmas are like empty space, beyond the realm of thought and desire, 　Fully understanding all sounds, hearing and speaking of the boundless perfection. 　Its sound is pure, subtle, and wonderful, what is spoken is without hindrance, 　Not arousing the six desires, the wonderful Dharma leads to the boundless perfection. 　All dharmas are immeasurable, the Tathāgata (如實而來者) completely transcends them, 　The wisdom of the path penetrates the three knowledges (Trividya), correct contemplation leads to the boundless perfection. 　Now receiving instruction from a teacher, without harboring thoughts of superiority or inferiority, 　The mind transcends the three realms (Trailokya), walking alone towards the boundless perfection. 　Without action, not creating action, action originally has no cause, 　When conditions cease, there is no action, divine virtue leads to the boundless perfection. 　The three feelings arise from suffering and joy, retribution follows its law, 　Without suffering or joyful feeling, the cessation of feeling leads to the boundless perfection. 　Accomplishing the seven contemplations, the three places naturally cease, 　The skandhas and entrances no longer arise, the cessation of craving leads to the boundless perfection. 　Tracing form back to its origin in emptiness, from which arises the thought of all dharmas, 　Not that 'I' originally created them, seeing correctly leads to the boundless perfection. 　Without action, also without retribution, sitting upright without any thought, 　Through contemplation, one naturally attains the path, abiding constantly in the boundless perfection. 　The determined mind cannot be moved, serene like empty space, 　Neither existent nor non-existent, practicing giving leads to the boundless perfection. 　Even if one later enters Nirvana (涅槃), the mind remains steadfast and unconfused, 　Not clinging to the thought of permanence, vast practice leads to the boundless perfection. 　Turning the Dharma without the thought of Dharma, how much less a receiver of the Dharma? 　Understanding that all is empty and still, knowing the time leads to the boundless perfection. 　The sound fills the world, all proclaiming the wonderful Dharma sound, 　The sound is originally unborn, no sound leads to the boundless perfection. 　Be careful with the body, guard the mouth, let the mind not dwell on what is wrong or evil, 　Not conflicting with the path, without hatred, one reaches the boundless perfection.

思惟諸法界，　　不壞法輪行， 　具足九次第，　　法界度無極。 　無畏不可盡，　　無內外遠近， 　離四諸受入，　　無量度無極。 　不壞形色法，　　亦不與相應， 　不敗自然相，　　相應度無極。 　道行本無一，　　甚深不可量， 　隨根原適化，　　隨智度無極。 　如有欲解法，　　現法有境界， 　便能尋根原，　　無盡度無極。 　從億百千劫，　　教化眾生類， 　欲令悉成就，　　方便度無極。 　隨時現方便，　　不染著三有， 　拔斷諸陰蓋，　　等慧度無極。 　總持諸法門，　　不失正行本， 　不自稱歎己，　　滿足度無極。 　生法非有生，　　盡法非有盡， 　知生盡本無，　　空響度無極。 　譬如人音聲，　　等正覺所說， 　悉歸於空無，　　如實度無極。 　諸根不錯亂，　　護念眾相具， 　清凈歸本無，　　道慧度無極。 　人結無量縛，　　非有所能壞， 　自然通聖達，　　化生度無極。 　如來最正覺，　　玄鑒過去法， 　彼彼自然化，　　深藏度無極。 　未來有生本，　　受苦無有量， 　方便斷未來，　　本盡度無極。 　現在無量行，　　眾生不可量， 　隨形往化生，　　凈剎度無極。 　當說法門品，　　功福無有盡， 　不望功

福報，　　道樹度無極。 　神足行有本，　　所說法不同， 　現法有增損，　　周旋度無極。 　無量智無礙，　　所說無虧損， 　道意甚深固，　　演暢度無極。 　佛法無二相，　　唯在身意凈， 　法處無猗著，　　不住度無極。 　雖得神通道，　　不習算術法， 　行訖不具足，　　非來度無極。 　如實非有一，　　亦無若干想， 　行盡得致一，　　供養度無極。 　諸佛世尊等，　　於法得自在， 　化身得自在，　　法法度無極。 　既知前無數，　　難計無量劫， 　教盡複流化，　　舒遲度無極。 　當來阿僧祇，　　無量眾生類， 　知不唐勤勞，　　普接度無極。 　觀察種種類，　　過去無量佛， 　亦說真如法，　　無猗度無極。 　實亦非本實，　　實亦自然生， 　實亦非常住，　　身轉度無極。 　文字通道法，　　行跡無疑難， 　不疑三世苦，　　身本度無極。 　不計本無法，　　智從無量生， 　觀世盡為惑，　　教授度無極。 　從初發意來，　　恒愍眾生類， 　不處城國邑，　　離眾度無極。 　分別身支節，　　身相諸穢濁， 　解知本無形，　　無著度無極。 　法性非常住，　　亦非今後世， 　離法不獲果，　　未來度無極。 　亦不與同處，　

【現代漢語翻譯】 現代漢語譯本 福報，通過菩提樹（道樹）的修行達到無邊無際的境界（度無極）。 憑藉神通的行動有其根本，所宣說的佛法各不相同， 在顯現的佛法中有所增益或損減，但最終都能週而復始地達到無邊無際的境界（度無極）。 擁有無量的智慧，沒有阻礙，所說之法沒有缺失或減損， 佛法的真意非常深奧堅定，弘揚闡述佛法以達到無邊無際的境界（度無極）。 佛法沒有兩種不同的表象，關鍵在於身心清凈， 對於佛法所處的境界沒有依賴和執著，不滯留于任何一處，從而達到無邊無際的境界（度無極）。 即使獲得了神通，如果不學習算術等世俗之法， 修行沒有圓滿具足，就不能脫離輪迴，達到無邊無際的境界（度無極）。 如實之理並非單一不變，也沒有各種各樣的妄想， 修行達到極致就能證悟真一之理，以供養之心達到無邊無際的境界（度無極）。 諸佛世尊等，對於佛法獲得自在， 化身也能獲得自在，以各種佛法教化眾生，達到無邊無際的境界（度無極）。 既然已經知道過去無數，難以計算的無量劫， 教法傳盡后又重新流傳教化，舒緩而持久地達到無邊無際的境界（度無極）。 未來無數（阿僧祇）的眾生， 明白努力不會白費，普遍接引他們達到無邊無際的境界（度無極）。 觀察各種不同的種類，過去有無量的佛， 也宣說真如之法，沒有依賴，達到無邊無際的境界（度無極）。 實相併非原本就存在，實相也並非自然而生， 實相也不是永恒不變的，以身行教化，達到無邊無際的境界（度無極）。 通過文字通達佛法，修行之路沒有疑惑和困難， 不懷疑過去、現在、未來三世的苦難，以自身為根本，達到無邊無際的境界（度無極）。 不執著于原本沒有佛法，智慧從無量中產生， 觀察世間萬物都不過是迷惑，通過教授佛法達到無邊無際的境界（度無極）。 從最初發菩提心以來，一直憐憫眾生， 不居住在城市或國家中，遠離人群，達到無邊無際的境界（度無極）。 分別觀察身體的各個部分，身體的各種表象和污穢， 理解身體原本沒有固定的形狀，沒有執著，達到無邊無際的境界（度無極）。 法性不是永恒不變的，也不是現在的或未來的， 離開佛法就不能獲得解脫的果實，爲了未來達到無邊無際的境界（度無極）。 也不與世俗之人同處，

【English Translation】 English version Merit and virtue, attaining the boundless state (度無極, du wu ji) through the practice under the Bodhi tree (道樹, dao shu). The actions based on supernatural powers have their origin; the Dharma (法) preached varies, The manifested Dharma may have additions or subtractions, but ultimately, it revolves to reach the boundless state (度無極, du wu ji). Possessing immeasurable wisdom, without hindrance; the teachings are without deficiency or loss, The meaning of the Dharma is profound and firm, expounding and propagating it to reach the boundless state (度無極, du wu ji). The Buddha's Dharma has no two different appearances; the key lies in the purity of body and mind, For the realm where the Dharma resides, there is no reliance or attachment, not dwelling in any one place, thereby reaching the boundless state (度無極, du wu ji). Even if one obtains supernatural powers, if one does not learn worldly arts such as arithmetic, The practice is not complete and sufficient; one cannot escape reincarnation, reaching the boundless state (度無極, du wu ji). The truth is not singular and unchanging, nor are there various delusions, Reaching the ultimate in practice, one can realize the truth of oneness, using the heart of offering to reach the boundless state (度無極, du wu ji). All Buddhas and World Honored Ones (世尊, shi zun) are equal, attaining freedom in the Dharma, The manifested bodies also attain freedom, using various Dharmas to teach sentient beings, reaching the boundless state (度無極, du wu ji). Since it is known that the past is countless, immeasurable kalpas (劫, jie) that are difficult to calculate, After the teachings are exhausted, they are re-circulated and taught, slowly and persistently reaching the boundless state (度無極, du wu ji). In the future, countless (Asamkhya (阿僧祇), a seng qi)) sentient beings, Knowing that efforts will not be in vain, universally guiding them to reach the boundless state (度無極, du wu ji). Observing various different kinds, in the past there were immeasurable Buddhas, They also preached the Dharma of Suchness (真如, zhen ru), without reliance, reaching the boundless state (度無極, du wu ji). Reality is not originally real, nor is it naturally born, Reality is also not eternally unchanging, using the body to teach, reaching the boundless state (度無極, du wu ji). Penetrating the Dharma through words, the path of practice is without doubt or difficulty, Not doubting the suffering of the three times (past, present, future), taking the body as the foundation, reaching the boundless state (度無極, du wu ji). Not clinging to the idea that there was originally no Dharma, wisdom arises from the immeasurable, Observing the world entirely as delusion, teaching through Dharma to reach the boundless state (度無極, du wu ji). Since the initial arising of the Bodhi mind (菩提心), constantly having compassion for sentient beings, Not dwelling in cities or countries, staying away from crowds, reaching the boundless state (度無極, du wu ji). Separately observing the body's various parts, the body's various appearances and impurities, Understanding that the body originally has no fixed form, without attachment, reaching the boundless state (度無極, du wu ji). The nature of Dharma is not eternally unchanging, nor is it of the present or future, Leaving the Dharma, one cannot obtain the fruit of liberation, for the future reaching the boundless state (度無極, du wu ji). Also not dwelling in the same place as worldly people,

行跡各差別， 　盡歸於滅度，　　齊等度無極。 　實空不可離，　　況當無實空？ 　念善力勤學，　　達妙度無極。 　一切眾相具，　　本無為一形， 　法從空慧得，　　自生度無極。 　念本無怒佛，　　沒命善覺尊， 　由是今成佛，　　立志度無極。 　受形雖被謗，　　不為榮辱屈， 　故號人中尊，　　攝意度無極。 　未受本無慧，　　道意有移轉， 　現光於世間，　　發意度無極。 　滅度有四品，　　皆由三毒本， 　名號人中尊，　　種類度無極。 　道亦有三相，　　真如法性本， 　現在獲三報，　　成就度無極。 　如來真實法，　　非有能護持， 　分別身空本，　　懷來度無極。 　得通不可測，　　心形俱然住， 　道練心塵垢，　　往來度無極。 　本無有心意，　　自生自然滅， 　我本亦自無，　　空寂度無極。 　佛不由三世，　　當來現在道， 　轉易不常停，　　速疾度無極。 　法相常自住，　　神識自流轉， 　非剎非有剎，　　慧靜度無極。 　身法有六行，　　非想意所造， 　苦行三十七，　　頒宣度無極。 　非彼吾所造，　　為說非常空， 　出現諸佛法，　　世界度無極。 　神智廣長舌，　　所說如言教， 　斯由功德成，　　心通度

無極。 　惠施知恩義，　　慎莫有僥倖， 　唯道自將護，　　現法度無極。 　道行深義法，　　神通解脫禪， 　以權隨時化，　　眾德度無極。 　法身思欲身，　　此非最真正， 　獲彼泥洹性，　　滅色度無極。 　隨宜適化前，　　勿為塵勞屈， 　殊勝奇特變，　　降伏度無極。 　初無經苦心，　　造化不可逮， 　戒身自然具，　　德意度無極。 　信意向三寶，　　下下無自高， 　達本究盡苦，　　除癡度無極。 　分別識諸慧，　　不著吾我法， 　自然通聖達，　　自至度無極。 　宣暢十二緣，　　一一而了別， 　三藥除三愛，　　攝口度無極。 　現化諸剎土，　　演布虛無慧， 　亦不猗著身，　　察眾度無極。 　度人如恒沙，　　聞法不可量， 　周遊虛空界，　　等無度無極。 　八法無生度，　　善權照一切， 　不見諸法相，　　常法度無極。 　眾慧無所礙，　　修習去更樂， 　神歸於大道，　　向門度無極。 　總持有十事，　　身口意為本， 　除十成就十，　　報應度無極。 　能與眾生類，　　示現無上慧， 　德過眾聖表，　　斷苦度無極。 　清凈空無形，　　不見正覺道， 　將匯入解脫，　　道趣度無極。 　設於百劫中，　　恭奉賢聖人，

【現代漢語翻譯】 現代漢語譯本 無極。 惠施知恩義，慎莫有僥倖， 唯道自將護，現法度無極。 道行深義法，神通解脫禪（Dhyana，禪那）， 以權隨時化，眾德度無極。 法身思欲身，此非最真正， 獲彼泥洹（Nirvana，涅槃）性，滅色度無極。 隨宜適化前，勿為塵勞屈， 殊勝奇特變，降伏度無極。 初無經苦心，造化不可逮， 戒身自然具，德意度無極。 信意向三寶（Buddha，Dharma，Sangha，佛、法、僧），下下無自高， 達本究盡苦，除癡度無極。 分別識諸慧，不著吾我法， 自然通聖達，自至度無極。 宣暢十二緣（Twelve Nidanas，十二因緣），一一而了別， 三藥除三愛，攝口度無極。 現化諸剎土（Buddha-kshetra，佛剎），演布虛無慧， 亦不猗著身，察眾度無極。 度人如恒沙，聞法不可量， 周遊虛空界，等無度無極。 八法無生度，善權照一切， 不見諸法相，常法度無極。 眾慧無所礙，修習去更樂， 神歸於大道，向門度無極。 總持有十事，身口意為本， 除十成就十，報應度無極。 能與眾生類，示現無上慧， 德過眾聖表，斷苦度無極。 清凈空無形，不見正覺道， 將匯入解脫，道趣度無極。 設於百劫中，恭奉賢聖人

【English Translation】 English version Limitless. Hui Shi (name of a person) knows gratitude and righteousness, be careful not to be僥倖 (cherish illusions), Only the Dao (the Way) protects itself, manifesting the Dharma (law) to the limitless. The Dao practices profound righteousness and Dharma, with supernatural powers, liberation, and Dhyana (禪那, meditation), Using skillful means to transform according to the time, with all virtues, crossing over to the limitless. The Dharmakaya (法身, Dharma body) thinks of the desire body, this is not the most truly real, Obtaining that Nirvana (泥洹) nature, extinguishing form and crossing over to the limitless. Adapting and transforming according to suitability, do not be bent by worldly troubles, With supremely excellent and extraordinary transformations, subduing and crossing over to the limitless. Initially, without experiencing suffering, creation cannot be attained, The body of precepts is naturally complete, with virtuous intention, crossing over to the limitless. With faithful intention, turning towards the Three Jewels (三寶, Buddha, Dharma, Sangha), without self-importance in the lowest position, Reaching the root and thoroughly exhausting suffering, eliminating ignorance and crossing over to the limitless. Distinguishing and recognizing all wisdoms, not attached to the Dharma of self and others, Naturally understanding and reaching the holy, arriving by oneself and crossing over to the limitless. Clearly expounding the Twelve Nidanas (十二緣, links of dependent origination), understanding and distinguishing each one, Three medicines eliminate three loves, controlling the mouth and crossing over to the limitless. Manifesting and transforming in all Buddha-kshetra (剎土, Buddha-fields), spreading the wisdom of emptiness, Also not relying on or attached to the body, observing beings and crossing over to the limitless. Delivering people like the sands of the Ganges, the Dharma heard is immeasurable, Traveling throughout the realm of empty space, equally without limit and crossing over to the limitless. The eight Dharmas are without birth and crossing over, skillful means illuminate everything, Not seeing the characteristics of all Dharmas, the constant Dharma crosses over to the limitless. All wisdoms are without obstruction, cultivating and practicing brings more joy, The spirit returns to the Great Dao, towards the gate and crossing over to the limitless. Altogether holding ten things, with body, speech, and mind as the foundation, Eliminating ten and accomplishing ten, karmic retribution crosses over to the limitless. Able to give to all sentient beings, showing the unsurpassed wisdom, Virtue surpassing the appearance of all sages, cutting off suffering and crossing over to the limitless. Pure, empty, and without form, not seeing the path of Right Enlightenment, Leading into liberation, the path leads to crossing over to the limitless. Suppose in hundreds of kalpas (aeons), respectfully serving virtuous and holy people

不如一道本，　　垂愍度無極。 　昔吾初受決，　　先獲無生慧， 　猶經劫數期，　　空慧度無極。 　正覺本發心，　　成就十號本， 　既獲如所求，　　橋樑度無極。 　聖德過於天，　　光澤無有邊， 　玄化度眾生，　　恩純度無極。 　雖在俗中教，　　嚴訓如所誓， 　廣宣無量寶，　　隨時度無極。 　若人不觀世，　　無常諸變易， 　壽命積無量，　　住劫度無極。 　如我所經歷，　　現在自所睹， 　厭患五陰身，　　凈觀度無極。 　雖欲求泥洹，　　除去身想著， 　念修現在定，　　無犯度無極。 　十八本持法，　　念滅緣入法， 　不起妄想者，　　吉藥度無極。 　受法有三義，　　自專身口意， 　斷求不念空，　　了達度無極。 　一一分別身，　　佛法眾亦然， 　入定觀諸想，　　無邊度無極。 　諸佛無盡藏，　　演出無量定， 　遍觀一切界，　　究竟度無極。 　諸佛常威儀，　　修戒最第一， 　出入安詳法，　　攝心度無極。 　欲有所感應，　　要當先入定， 　了知本末空，　　平等度無極。 　佛本所修習，　　觀身無所貪， 　自利複利彼，　　行際度無極。 　觀察前後法，　　超越有無境， 　自在諸想寂，　　眾教度無極。 　身法有

三事，　　不犯殺盜淫， 　專精求法界，　　本行度無極。 　口不犯四過，　　不妄有所說， 　自護復護彼，　　等覺度無極。 　意法有三事，　　不起眾亂想， 　得佛所住處，　　堅固度無極。 　本從等空來，　　教化滿世界， 　斷求不著空，　　如實度無極。 　行由三世起，　　染著愛慾縛， 　了以真際法，　　成愿度無極。 　三達五通智，　　所往無掛礙， 　凈剎化眾生，　　游識度無極。 　本無今日有，　　有亦非本生， 　緣行致苦樂，　　緣對度無極。 　本覺不思議，　　現變無有量， 　分身還合一，　　神智度無極。 　亦不處彼此，　　亦不住法界， 　觀身如無身，　　行業度無極。 　著生無有量，　　緣致生老病， 　內外悉空寂，　　無人度無極。 　本由平等慧，　　不見有往來， 　解三無三法，　　等定度無極。 　三行有三事，　　覺觀無有覺， 　進趣泥洹路，　　遍現度無極。 　覺觀諸法種，　　生三十七品， 　進趣泥洹路，　　安隱度無極。 　無學覺觀法，　　亦不見生滅， 　坐臥由自在，　　不起度無極。 　觀人無所觀，　　不見諸法主， 　現行無起滅，　　無量度無極。 　人生遇眾苦，　　經歷無數身， 　欲滅此眾難，　

【現代漢語翻譯】 現代漢語譯本 身行方面，不觸犯殺生、偷盜、邪淫。 專心精進地探求法界（Dharmadhatu，一切法的總相），以根本的修行來達到度脫無邊的境界。 口語方面，不犯口四過（妄語、兩舌、惡口、綺語），不說虛妄不實的話。 既保護自己也保護他人，以達到等同佛的覺悟來度脫無邊的境界。 意念方面，有三件事要注意，不起各種擾亂心緒的妄想。 從而能夠到達佛所安住的境界，以堅定的信念來度脫無邊的境界。 原本從等同虛空的境界而來，教化充滿整個世界。 斷除追求，不執著于空性，如實地度脫無邊的境界。 行為由過去、現在、未來三世所引發，被染污，被愛慾所束縛。 通過了解真實的法性，成就誓願，度脫無邊的境界。 具備三達（宿命明、天眼明、漏盡明）五通（天眼通、天耳通、他心通、宿命通、神足通）的智慧，所前往之處沒有任何阻礙。 以清凈的佛土教化眾生，以遊歷的智慧來度脫無邊的境界。 原本沒有今日的存在，今日的存在也不是原本就有的。 苦樂的產生是由於因緣和合，通過對因緣的正確認識來度脫無邊的境界。 根本的覺悟是不可思議的，顯現和變化是無量的。 分身可以還合為一，以神通智慧來度脫無邊的境界。 既不處在此處，也不處在彼處，也不住在法界（Dharmadhatu，一切法的總相）。 觀察自身如同無身，以正確的行業來度脫無邊的境界。 執著于生死輪迴是無量的，因緣導致生老病死。 內外一切都空寂，沒有能度脫者，也沒有被度脫者，以此來度脫無邊的境界。 原本是由於平等的智慧，所以不見有往來。 理解三法印（諸行無常、諸法無我、涅槃寂靜）而無三法（能見、所見、見），以平等禪定來度脫無邊的境界。 三行（身、口、意）有三件事要注意，覺觀（Vitarka-vicara，尋伺）是沒有覺觀的。 精進地趨向涅槃（Nirvana，寂滅）的道路，普遍顯現來度脫無邊的境界。 覺觀諸法的種子，產生三十七道品（三十七種修道品類）。 精進地趨向涅槃（Nirvana，寂滅）的道路，以安穩的狀態來度脫無邊的境界。 無學（Asekha，指阿羅漢）的覺觀之法，也見不到生滅。 坐臥都能夠自在，不起任何念頭來度脫無邊的境界。 觀察人而無所觀察，不見諸法的主宰。 顯現的行為沒有生起和滅亡，以無量的智慧來度脫無邊的境界。 人生會遇到各種苦難，經歷無數次輪迴。 想要滅除這些苦難，

【English Translation】 English version In bodily conduct, refrain from killing, stealing, and sexual misconduct. Devote yourself to diligently seeking the Dharmadhatu (the totality of all phenomena), using fundamental practice to achieve boundless liberation. In speech, avoid the four verbal misdeeds (false speech, divisive speech, harsh speech, and idle chatter), and do not utter falsehoods. Protect yourself and protect others, to attain enlightenment equal to the Buddha and achieve boundless liberation. In thought, be mindful of three things: do not give rise to distracting and chaotic thoughts. Thereby, you can reach the state where the Buddha dwells, using steadfast faith to achieve boundless liberation. Originally coming from a state equal to emptiness, teaching and transforming to fill the entire world. Cut off seeking, do not cling to emptiness, and truthfully achieve boundless liberation. Actions arise from the three times (past, present, and future), defiled and bound by love and desire. Through understanding the true nature of reality, fulfill vows and achieve boundless liberation. Possessing the wisdom of the three insights (knowledge of past lives, knowledge of future lives, and the extinction of outflows) and the five supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and magical powers), there are no obstacles in the places you go. Use pure Buddha-lands to transform sentient beings, using traveling wisdom to achieve boundless liberation. Originally, there was no existence of today; today's existence is not originally existent. Pleasure and pain arise from the aggregation of conditions; through the correct understanding of conditions, achieve boundless liberation. Fundamental enlightenment is inconceivable; manifestations and transformations are immeasurable. Emanations can merge back into one, using divine wisdom to achieve boundless liberation. Neither dwelling here nor dwelling there, nor dwelling in the Dharmadhatu (the totality of all phenomena). Observe the body as if it were without a body, using correct actions to achieve boundless liberation. Attachment to the cycle of birth and death is immeasurable; conditions lead to birth, aging, sickness, and death. Internally and externally, all is empty and still; there is no one who liberates and no one who is liberated, using this to achieve boundless liberation. Originally, it is due to equal wisdom, so there is no seeing of coming and going. Understand the three dharma seals (impermanence of all phenomena, non-self of all phenomena, and nirvana is peace) without the three (seer, seen, and seeing), using equal samadhi to achieve boundless liberation. The three conducts (body, speech, and mind) have three things to be mindful of: contemplation (Vitarka-vicara) is without contemplation. Diligently approach the path of Nirvana (cessation), universally manifesting to achieve boundless liberation. Contemplate the seeds of all dharmas, giving rise to the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment). Diligently approach the path of Nirvana (cessation), using a state of peace to achieve boundless liberation. The contemplation of the Asekha (one beyond learning, referring to an Arhat) also does not see arising and ceasing. Sitting and lying down are free and at ease, without arising any thoughts to achieve boundless liberation. Observe people without observing anything, and do not see the master of all dharmas. Manifested actions have no arising or ceasing, using immeasurable wisdom to achieve boundless liberation. Human life encounters various sufferings, experiencing countless cycles of rebirth. Wanting to extinguish these sufferings,

修學度無極。 　受此四大身，　　欲滅無有方， 　智達悉觀察，　　斷欲度無極。 　諸法純熟性，　　凈諸功德業， 　積此得致佛，　　三垢度無極。 　充足眾生愿，　　令各得成就， 　悉歸於滅盡，　　禁戒度無極。 　佛所教化處，　　要以空性本， 　說無不見無，　　歡喜度無極。 　若有眾生類，　　欲修五德行， 　合聚無量法，　　眾慧度無極。 　修五分法身，　　戒定慧解度， 　量盡無有量，　　法本度無極。 　最初無有生，　　無佛亦無眾， 　因緣自造行，　　自起度無極。 　當受無量苦，　　生老眾痛惱， 　無形受胞胎，　　勇進度無極。 　諸佛恒入定，　　雨淚眾生故， 　三等六度法，　　望斷度無極。 　修習諸善本，　　覺意入諸定， 　雖生能離生，　　識相度無極。 　功勛過億劫，　　不著諸更樂， 　念善修道本，　　離塵度無極。 　入定得歡喜，　　游心無量空， 　一一別眾相，　　成道度無極。 　欲具深法藏，　　先修空無相， 　教誡神足德，　　嚴凈度無極。 　如來一切智，　　知人本末空， 　為說四諦法，　　果實度無極。 　大聖人中尊，　　廣訓無有崖， 　智業成五法，　　篋藏度無極。 　五業成五行，　　五愿斷

【現代漢語翻譯】 現代漢語譯本 修習達到沒有邊際的境界（度無極）。 承受這由地、水、火、風組成的身體（四大身），想要滅除它卻沒有方法， 以智慧通達一切並觀察，斷絕慾望以達到沒有邊際的境界（度無極）。 使一切法達到純熟的境地，凈化各種功德事業， 積累這些功德可以成就佛果，超越貪、嗔、癡三垢，達到沒有邊際的境界（度無極）。 充分滿足眾生的願望，使他們各自得到成就， 最終都歸於滅盡的境界，持守禁戒以達到沒有邊際的境界（度無極）。 佛陀所教化的地方，要以空性為根本， 宣說無所見也無所不見的道理，以歡喜心達到沒有邊際的境界（度無極）。 如果有眾生想要修習五種德行， 彙集無量的法門，以眾多的智慧達到沒有邊際的境界（度無極）。 修習五分法身，即戒、定、慧、解脫、解脫知見， 度量窮盡而沒有窮盡，以法為根本達到沒有邊際的境界（度無極）。 最初沒有生，沒有佛也沒有眾生， 因緣和合而自行造作，自身發起以達到沒有邊際的境界（度無極）。 應當承受無量的痛苦，生、老等各種痛苦煩惱， 無形中承受胞胎之苦，以勇猛精進達到沒有邊際的境界（度無極）。 諸佛恒常進入禪定，爲了眾生而流淚， 以三等六度的法門，期望斷絕煩惱，達到沒有邊際的境界（度無極）。 修習各種善的根本，以覺悟的心意進入各種禪定， 雖然有生，卻能遠離生，以認識諸法實相達到沒有邊際的境界（度無極）。 功勛超過億劫，不執著于各種享樂， 心念善良，修習成道的根本，遠離塵世煩惱，達到沒有邊際的境界（度無極）。 進入禪定獲得歡喜，心遊于無量的虛空， 一一分別各種現象，成就佛道，達到沒有邊際的境界（度無極）。 想要具備深奧的法藏，首先修習空和無相， 以教誡和神通功德，莊嚴清凈，達到沒有邊際的境界（度無極）。 如來具有一切智慧，知道人的本末都是空， 為眾生宣說四諦法，以證得果實達到沒有邊際的境界（度無極）。 大聖人中最尊貴者，廣闊的教誨沒有邊際， 以智慧成就五法，如篋藏般珍貴，達到沒有邊際的境界（度無極）。 五業成就五行，五愿斷絕煩惱。

【English Translation】 English version Cultivate and study to reach the boundless realm (度無極 - dù wú jí, reaching the limitless). Receiving this body composed of the four great elements (四大身 - sì dà shēn, earth, water, fire, and wind), wanting to extinguish it, there is no method, With wisdom, thoroughly understand and observe everything, severing desires to reach the boundless realm (度無極 - dù wú jí). Making all dharmas reach a state of purity, purifying all meritorious deeds, Accumulating these merits can achieve Buddhahood, surpassing the three poisons of greed, hatred, and delusion, reaching the boundless realm (度無極 - dù wú jí). Fully satisfying the wishes of sentient beings, enabling each of them to attain accomplishment, Ultimately returning to the realm of extinction, upholding precepts to reach the boundless realm (度無極 - dù wú jí). The place where the Buddha teaches and transforms, should take emptiness as its foundation, Expounding the principle of seeing nothing and seeing everything, with joy reaching the boundless realm (度無極 - dù wú jí). If there are sentient beings who wish to cultivate the five virtues, Gathering immeasurable dharmas, with numerous wisdoms reaching the boundless realm (度無極 - dù wú jí). Cultivating the fivefold Dharma body, namely precepts, concentration, wisdom, liberation, and liberation knowledge and vision, Measuring exhaustively without exhaustion, taking Dharma as the root to reach the boundless realm (度無極 - dù wú jí). Initially, there is no birth, no Buddha, and no sentient beings, Conditions come together and self-create actions, self-arising to reach the boundless realm (度無極 - dù wú jí). One should endure immeasurable suffering, birth, old age, and various painful afflictions, Formlessly enduring the suffering of the womb, with courageous progress reaching the boundless realm (度無極 - dù wú jí). All Buddhas constantly enter samadhi (定 - dìng, concentration), shedding tears for the sake of sentient beings, With the methods of the three equalities and six perfections, hoping to sever afflictions, reaching the boundless realm (度無極 - dù wú jí). Cultivating various roots of goodness, with awakened intention entering various samadhis (定 - dìng, concentration), Although there is birth, one can be detached from birth, with the recognition of the nature of phenomena reaching the boundless realm (度無極 - dù wú jí). Meritorious deeds surpassing countless kalpas (劫 - jié, eons), not attached to various pleasures, Mindful of goodness, cultivating the root of the path, departing from worldly afflictions, reaching the boundless realm (度無極 - dù wú jí). Entering samadhi (定 - dìng, concentration) and obtaining joy, the mind wanders in immeasurable emptiness, Individually distinguishing various phenomena, accomplishing the Buddha path, reaching the boundless realm (度無極 - dù wú jí). Wanting to possess profound Dharma treasures, first cultivate emptiness and non-form, With teachings and supernatural powers, adorning and purifying, reaching the boundless realm (度無極 - dù wú jí). The Tathagata (如來 - Rúlái, Thus Come One) possesses all wisdom, knowing that the beginning and end of people are empty, For sentient beings, expounding the Four Noble Truths, with the attainment of fruition reaching the boundless realm (度無極 - dù wú jí). The most honored among the great sages, the vast teachings have no boundaries, With wisdom accomplishing the five dharmas, as precious as a treasure chest, reaching the boundless realm (度無極 - dù wú jí). The five karmas accomplish the five elements, the five vows sever afflictions.

五道， 　五性五分身，　　五業度無極。 　若能修德業，　　求本本無業， 　然熾眾道果，　　廣曜度無極。 　十慧十樂道，　　十法悉具足， 　十住十所從，　　十妙度無極。 　三千二百福，　　一一眾相具， 　容顏好無比，　　自凈度無極。 　慈哀勸一切，　　務使成道果， 　累劫無量德，　　畢竟度無極。 　興建眾德本，　　不見吾我人， 　故號人中尊，　　無窮度無極。 　善權所適化，　　巧便不可盡， 　隨時隱現法，　　盡生度無極。 　福報於三界，　　不別諸眷屬， 　現佛威儀德，　　成就度無極。 　吾今說瓔珞，　　諸佛之寶印， 　莊嚴佛土凈，　　華鬘度無極。 　有受持此法，　　獲福二十德， 　計身心識具，　　成辦度無極。 　耳目自聰明，　　自識本所更， 　辯智通達利，　　宿命度無極。 　恒見十方佛，　　稟受此總持， 　聞法輒解寤，　　法要度無極。 　所言人信用，　　終不被誹謗， 　身體皆得具，　　戒香度無極。」◎

◎菩薩瓔珞經光明品第二十

爾時，世尊告善男子、善女人：「若有菩薩摩訶薩，受持諷誦尊復尊大梵天王所問句義不思議法，便當得身相不二法門，眼入清凈得法界自在。菩薩摩訶薩定意正受，即于

【現代漢語翻譯】 現代漢語譯本 五道（五種輪迴的道途）， 五性五分身，五業度無極。（五種根性，五種化身，以五種行業來度化無邊眾生。） 若能修德業，求本本無業，（如果能夠修習德行和善業，追尋其根本，會發現其本性是空無的。） 然熾眾道果，廣曜度無極。（然而，它能使各種道果興盛，廣泛照耀，度化無邊眾生。） 十慧十樂道，十法悉具足，（十種智慧，十種快樂之道，十種法則全部具備。） 十住十所從，十妙度無極。（十種住處，十種所依，十種微妙之處，度化無邊眾生。） 三千二百福，一一眾相具，（三千二百種福德，每一種都具備各種殊勝的相。） 容顏好無比，自凈度無極。（容貌美好無比，自身清凈，度化無邊眾生。） 慈哀勸一切，務使成道果，（以慈悲之心勸導一切眾生，務必使他們成就道果。） 累劫無量德，畢竟度無極。（積累無數劫的無量功德，最終度化無邊眾生。） 興建眾德本，不見吾我人，（興建各種功德的根本，不見有我、人等分別。） 故號人中尊，無窮度無極。（所以被稱為人中之尊，以無窮的功德度化無邊眾生。） 善權所適化，巧便不可盡，（善巧方便，適應各種情況進行教化，其巧妙之處不可窮盡。） 隨時隱現法，盡生度無極。（隨時顯現或隱藏各種法門，盡力度化一切眾生。） 福報於三界，不別諸眷屬，（所獲得的福報遍及三界，不分彼此，惠及所有眷屬。） 現佛威儀德，成就度無極。（顯現佛的威儀和德行，成就一切眾生，度化無邊眾生。） 吾今說瓔珞，諸佛之寶印，（我現在宣說瓔珞，這是諸佛的寶印。） 莊嚴佛土凈，華鬘度無極。（用以莊嚴清凈的佛土，如用華鬘裝飾一般，度化無邊眾生。） 有受持此法，獲福二十德，（如果有人受持此法，將獲得二十種福德。） 計身心識具，成辦度無極。（包括身、心、意識各方面，都能圓滿成就，度化無邊眾生。） 耳目自聰明，自識本所更，（耳目自然聰敏，能夠認識自己過去所經歷的事情。） 辯智通達利，宿命度無極。（辯才和智慧通達無礙，利益眾生，瞭解宿命，度化無邊眾生。） 恒見十方佛，稟受此總持，（能夠經常見到十方諸佛，稟受這種總持法門。） 聞法輒解寤，法要度無極。（聽聞佛法就能立即理解覺悟，掌握佛法的要義，度化無邊眾生。） 所言人信用，終不被誹謗，（所說的話人們都相信，終究不會被誹謗。） 身體皆得具，戒香度無極。（身體各方面都得到圓滿，散發戒律的芬芳，度化無邊眾生。） ◎菩薩瓔珞經光明品第二十 爾時，世尊告善男子、善女人：『若有菩薩摩訶薩，受持諷誦尊復尊大梵天王所問句義不思議法，便當得身相不二法門，眼入清凈得法界自在。菩薩摩訶薩定意正受，即于』

【English Translation】 English version The Five Paths (five realms of reincarnation), Five natures, five manifestations, using five karmas to liberate the boundless. (Five kinds of nature, five kinds of manifestations, using five kinds of actions to liberate limitless beings.) If one can cultivate virtue and karma, seeking the root finds no karma at all, (If one can cultivate virtue and good karma, seeking its root, one will find that its nature is emptiness.) Yet it ignites the fruits of many paths, broadly illuminating and liberating the boundless. (However, it can make various fruits of the path flourish, broadly illuminate, and liberate limitless beings.) Ten wisdoms, ten paths of joy, ten dharmas all complete, (Ten kinds of wisdom, ten kinds of paths of joy, ten kinds of dharmas are all complete.) Ten abodes, ten origins, ten subtleties liberating the boundless. (Ten kinds of abodes, ten kinds of origins, ten kinds of subtleties, liberating limitless beings.) Three thousand two hundred blessings, each with all aspects complete, (Three thousand two hundred kinds of blessings, each possessing all kinds of excellent aspects.) Appearance incomparably beautiful, self-purified liberating the boundless. (Appearance incomparably beautiful, self-purified, liberating limitless beings.) Compassionately exhorting all, striving to enable them to achieve the fruit of the path, (With a compassionate heart, exhorting all beings, striving to enable them to achieve the fruit of the path.) Accumulating countless kalpas of immeasurable virtue, ultimately liberating the boundless. (Accumulating immeasurable merit over countless kalpas, ultimately liberating limitless beings.) Establishing the root of all virtues, seeing no self, others, or beings, (Establishing the root of all virtues, seeing no self, others, or beings.) Therefore called the Honored One among humans, infinitely liberating the boundless. (Therefore called the Honored One among humans, using infinite merit to liberate limitless beings.) Skillful means appropriately transforming, clever expedients inexhaustible, (Skillful means appropriately transforming, adapting to various situations for teaching, its cleverness is inexhaustible.) Dharmas appearing and disappearing at will, exhausting all lives to liberate the boundless. (Dharmas appearing and disappearing at will, exhausting all lives to liberate all beings.) Blessings and rewards in the three realms, not distinguishing among relatives, (The blessings and rewards obtained pervade the three realms, without discrimination, benefiting all relatives.) Manifesting the dignified virtue of the Buddha, accomplishing liberation of the boundless. (Manifesting the dignified virtue of the Buddha, accomplishing all beings, liberating limitless beings.) I now speak of the '瓔珞' (Yingluo, necklace), the precious seal of all Buddhas, (I now speak of the Yingluo, this is the precious seal of all Buddhas.) Adorning the pure Buddha land, like a garland liberating the boundless. (Used to adorn the pure Buddha land, like decorating with a garland, liberating limitless beings.) Those who uphold this Dharma, will obtain twenty virtues of blessings, (If someone upholds this Dharma, they will obtain twenty kinds of blessings.) Including body, mind, and consciousness, accomplishing liberation of the boundless. (Including body, mind, and consciousness, all can be perfectly accomplished, liberating limitless beings.) Ears and eyes naturally intelligent, recognizing past experiences, (Ears and eyes naturally intelligent, able to recognize their past experiences.) Eloquence and wisdom penetrating and beneficial, knowing past lives liberating the boundless. (Eloquence and wisdom penetrating and unobstructed, benefiting beings, understanding past lives, liberating limitless beings.) Constantly seeing Buddhas of the ten directions, receiving this '總持' (Zongchi, Dharani), (Able to constantly see Buddhas of the ten directions, receiving this Dharani.) Hearing the Dharma immediately understanding and awakening, the essence of the Dharma liberating the boundless. (Hearing the Dharma immediately understanding and awakening, grasping the essence of the Dharma, liberating limitless beings.) Words trusted by people, never slandered, (Words spoken are trusted by people, never slandered.) Body completely endowed, the fragrance of precepts liberating the boundless. (The body is completely endowed in all aspects, emitting the fragrance of precepts, liberating limitless beings.) ◎ Chapter 20, 'Light' from the 'Bodhisattva Yingluo Sutra' At that time, the World Honored One told the good men and good women: 'If there are Bodhisattva Mahasattvas who receive, uphold, recite, and contemplate the inconceivable Dharma of the meaning of the questions asked by the Venerable and Great Brahma King, they will obtain the Dharma gate of non-duality of body and form, and their eye faculties will be purified, attaining freedom in the Dharma realm. When the Bodhisattva Mahasattva enters into samadhi with a focused mind, they will immediately'

己身諸毛孔間，一一毛孔現法界自在，接度眾生不可窮盡，不壞法界清凈之行。若菩薩摩訶薩入此定意者，便能具足一切諸法，亦能現化諸法如幻，能知世界諸法所出，從一佛剎至一佛剎，乃至無數億百千世，一一分別眾生根原。復能思惟威儀禮節，可坐知坐可臥知臥。復于彼劫無數億百千世，分別根義、苦義、空義、無形像義，為說空觀、無名字觀、內觀、外觀、非眾生觀、凈不凈觀，平等無二習大乘行，進趣無為不退轉行。」

爾時，世尊欲與諸來會者解釋狐疑，即于座上，便放身諸支節毛孔光明，悉照十方無量世界。其中眾生蜎飛蠕動有形之類盡見此光，自識宿命根本之法。復于光明聞此言教苦義、空義、無形像義，即于彼劫見百劫事、知千劫事、知億劫事、知億百千劫事、知無限劫事、知阿僧祇劫事、知無量劫事、知無邊劫事、知無數劫事、知無際劫事、知無稱劫事、知不思議劫事、知不可平量劫事、知無窮盡劫事，復知無限無量不可稱計諸佛剎土眾生起盡劫事。復見菩薩摩訶薩所行法則威儀禮節，專意修習不違本行。

爾時，菩薩見此光明心意開解，復自入己身諸毛孔定意，復見十方無量眾生億百千劫所修行本。爾時，菩薩摩訶薩復從彼三昧起，見諸佛光如前不異。

爾時，有菩薩名曰

【現代漢語翻譯】 現代漢語譯本：自身所有毛孔之間，每一個毛孔都顯現法界（Dharmadhatu，一切法的總稱）的自在，接引度化眾生沒有窮盡，不破壞法界的清凈行為。如果菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）進入這種禪定，就能具足一切諸法，也能顯現變化諸法如幻象一般，能知曉世界諸法所產生的根源，從一個佛剎（Buddha-kshetra，佛的國土）到另一個佛剎，乃至無數億百千世，一一分辨眾生的根器和本源。又能思惟威儀禮節，可以坐的時候知道是坐，可以臥的時候知道是臥。又在那無數億百千世中，分辨根義、苦義、空義、無形像義，為他們宣說空觀、無名字觀、內觀、外觀、非眾生觀、凈不凈觀，平等無二地修習大乘（Mahayana，佛教宗派之一）之行，進趣于無為而不退轉的修行。

這時，世尊（釋迦牟尼佛）想要為前來集會的人解釋疑惑，就在座位上，放出身體所有支節毛孔的光明，全部照耀十方無量世界。其中眾生，包括蜎飛蠕動等有形之類，都見到這光明，自己認識到宿命的根本之法。又在光明中聽到這些言教，即苦義、空義、無形像義，就在那時見到百劫的事情、知道千劫的事情、知道億劫的事情、知道億百千劫的事情、知道無限劫的事情、知道阿僧祇劫（Asamkhya-kalpa，極長的時間單位）的事情、知道無量劫的事情、知道無邊劫的事情、知道無數劫的事情、知道無際劫的事情、知道無稱劫的事情、知道不可思議劫的事情、知道不可平量劫的事情、知道無窮盡劫的事情，又知道無限無量不可稱計的諸佛剎土眾生起滅的劫數。又見到菩薩摩訶薩所修行的法則威儀禮節，專心致志地修習而不違背根本的修行。

這時，菩薩見到這光明，心意開解，又自己進入自身所有毛孔的禪定，又見到十方無量眾生億百千劫所修行的根本。這時，菩薩摩訶薩又從那三昧（Samadhi，禪定）中起來，見到諸佛的光明和之前一樣沒有差異。

這時，有一位菩薩名叫

【English Translation】 English version: From each and every pore of one's own body, the freedom of Dharmadhatu (the realm of all phenomena) is manifested, endlessly receiving and delivering sentient beings, without destroying the pure conduct of Dharmadhatu. If a Bodhisattva-Mahasattva (Great Bodhisattva) enters this Samadhi (state of meditative consciousness), they will be able to fully possess all Dharmas (teachings), and also manifest and transform all Dharmas as illusions. They will be able to know the origin of all Dharmas in the world, from one Buddha-kshetra (Buddha-field) to another, even to countless hundreds of thousands of kalpas (eons), distinguishing the roots and origins of sentient beings one by one. They will also be able to contemplate dignified conduct and etiquette, knowing when to sit and knowing when to lie down. Moreover, in those countless hundreds of thousands of kalpas, they will distinguish the meaning of roots, the meaning of suffering, the meaning of emptiness, and the meaning of formlessness, explaining to them the contemplation of emptiness, the contemplation of no name, inner contemplation, outer contemplation, the contemplation of non-sentient beings, the contemplation of purity and impurity, equally and without duality practicing the Great Vehicle (Mahayana) path, advancing towards non-action without regression.

At that time, the World Honored One (Shakyamuni Buddha), wishing to resolve the doubts of those who had come to the assembly, immediately released light from all the pores of his body while seated, illuminating all the immeasurable worlds in the ten directions. All sentient beings within, including those that crawl and fly, all forms of life, saw this light and recognized the fundamental Dharma of their past lives. Moreover, within the light, they heard these teachings: the meaning of suffering, the meaning of emptiness, and the meaning of formlessness. At that moment, they saw the events of a hundred kalpas, knew the events of a thousand kalpas, knew the events of a million kalpas, knew the events of a billion hundred thousand kalpas, knew the events of limitless kalpas, knew the events of Asamkhya-kalpas (incalculable eons), knew the events of immeasurable kalpas, knew the events of boundless kalpas, knew the events of countless kalpas, knew the events of limitless kalpas, knew the events of unnameable kalpas, knew the events of inconceivable kalpas, knew the events of immeasurable kalpas, knew the events of endless kalpas, and also knew the kalpas of the arising and ceasing of sentient beings in the immeasurable, boundless, and incalculable Buddha-kshetras. They also saw the rules, dignified conduct, and etiquette practiced by the Bodhisattva-Mahasattvas, diligently cultivating without deviating from their original practice.

At that time, the Bodhisattvas, seeing this light, had their minds opened and enlightened, and they themselves entered the Samadhi of all the pores of their own bodies, and they saw the roots of the practices of countless sentient beings in the ten directions over billions of hundreds of thousands of kalpas. At that time, the Bodhisattva-Mahasattvas arose from that Samadhi and saw that the light of all the Buddhas was the same as before, without any difference.

At that time, there was a Bodhisattva named

照明，即從座起，偏露右臂，長跪叉手，白佛言：「世尊！向見如來、至真、等正覺身諸支節毛孔光明，盡照十方無量世界，皆使眾生自識宿命無量世事，亦使諸菩薩摩訶薩神力自在，復能得入身諸支節毛孔定意，亦知十方眾生宿命。甚奇！甚特！不可思議！唯愿，世尊！敢有所問，若見聽者乃得陳說。」

爾時，世尊已知彼意，便告照明菩薩曰：「汝所問者，皆是如來境界。諦聽，諦聽！善思念之！汝所問者吾知不乎？」

答曰：「如是，世尊！如來諸法之藏，愿具演說永無狐疑。」

佛言：「族姓子！汝向所問，如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐世尊，今日放身諸支節光明，遍照十方無量世界，盡令眾生之類自識宿命本所從來，一光明德所度無量，凡夫學地上至無學，皆蒙此光而得濟度。如來何不恒放此光濟度無量眾生之類？云何？照明菩薩！汝所問者為爾不乎？」

答曰：「如是如是。世尊！甚奇！甚特！向欲所問，其義如是。」

「云何？族姓子！如來當以此義見報，光明示現眾定法門，不可以言教有所教化。汝復當報我：『云何？世尊！今此日月照四天下，無不蒙光。時日月光有時有益、有時有損不乎？』我時答曰：『

【現代漢語翻譯】 現代漢語譯本 照明菩薩，即從座位上起身，袒露出右臂，長跪合掌，對佛說：『世尊！剛才我看見如來、至真、等正覺（Tathagata, Arhat, Samyak-sambuddha）的身體各部分和毛孔都放出光明，照亮十方無量世界，使所有眾生都能自己知道過去無量世的事情，也使諸位菩薩摩訶薩（Bodhisattva-Mahasattva）得到神通自在，並且能夠進入身體各部分和毛孔的禪定境界，也能知道十方眾生的宿命。真是太奇妙了！太特別了！不可思議！我希望，世尊！允許我有所請問，如果蒙您允許，我才能陳述。』 這時，世尊已經知道照明菩薩的心意，便告訴照明菩薩說：『你所問的，都是如來的境界。仔細聽，仔細聽！好好思考！你所問的，我知道嗎？』 照明菩薩回答說：『是的，世尊！如來是諸法之藏，希望您能詳細演說，使我永遠沒有疑惑。』 佛說：『善男子！你剛才所問的，如來、至真、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，今天放出身體各部分的光明，遍照十方無量世界，使所有眾生都能自己知道過去世的來歷，一道光明所度化的眾生無量無邊，從凡夫到有學地，乃至無學地，都蒙受這光明而得到救度。如來為什麼不經常放出這種光明來救度無量眾生呢？怎麼樣？照明菩薩！你所問的是這個意思嗎？』 照明菩薩回答說：『是的，是的。世尊！真是太奇妙了！太特別了！我剛才想要問的，就是這個意思。』 『怎麼樣？善男子！如來應當用這種義理來回報你，光明示現各種禪定法門，不能用言語教化。你再來問我：『世尊！現在這日月照耀四天下，沒有不蒙受光明的。但是日月的光明有時有益處，有時有損害，是這樣嗎？』我那時會回答說：『

【English Translation】 English version Illumination, rising from his seat, bared his right arm, knelt on one knee, and with palms together, said to the Buddha: 'World Honored One! Just now I saw the light from the joints and pores of the body of the Tathagata (如來，one who has thus come), the Arhat (至真，worthy one), the Samyak-sambuddha (等正覺，perfectly enlightened one), illuminating all the ten directions of limitless worlds, enabling all beings to recognize their past lives and countless lifetimes, and also enabling all Bodhisattva-Mahasattvas (菩薩摩訶薩，great enlightened beings) to have divine powers and freedom, and also to enter the samadhi (定意，meditative absorption) of the joints and pores of the body, and also to know the past lives of beings in the ten directions. How wondrous! How extraordinary! Inconceivable! I wish, World Honored One! to dare to ask something, and if I am allowed to listen, then I will be able to state it.' At that time, the World Honored One already knew his intention, and then told the Illumination Bodhisattva: 'What you ask is all the realm of the Tathagata. Listen carefully, listen carefully! Think well about it! Do I know what you ask?' He replied: 'So it is, World Honored One! The Tathagata is the treasury of all dharmas (諸法，teachings), I wish you would fully explain it so that I will have no doubts forever.' The Buddha said: 'Son of a good family! What you asked just now, the Tathagata, the Arhat, the Samyak-sambuddha, perfect in knowledge and conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, called Buddha, World Honored One, today releases light from the joints of his body, illuminating all the ten directions of limitless worlds, enabling all beings to recognize their past lives and where they came from, the virtue of one light saves immeasurable beings, from ordinary people to those on the path of learning, up to those who have nothing more to learn, all are saved by this light. Why does the Tathagata not constantly release this light to save immeasurable beings? What do you think? Illumination Bodhisattva! Is this what you are asking?' He replied: 'So it is, so it is. World Honored One! How wondrous! How extraordinary! What I wanted to ask just now, the meaning is like this.' 'What do you think? Son of a good family! The Tathagata should repay you with this meaning, the light reveals various samadhi dharma gates (禪定法門，meditative concentration methods), it cannot be taught with words. You should ask me again: 'World Honored One! Now this sun and moon illuminate the four continents, and none do not receive the light. But does the light of the sun and moon sometimes benefit and sometimes harm?' I would then answer: '

無也。族姓子！』」

佛言：「汝所問者為爾不乎？」

答曰：「如是，世尊！」

「時汝復當作是問：『日月光明普有所照常無虧損，如來今日放大光明，有時有損、有時無損耶？』我復當以此義報汝：『云何？族姓子！日月所照，能以晝為夜、以夜為晝不乎？』汝當報我：『不也。世尊！日月光明，不能以晝為夜、以夜為晝。』我言：『族姓子！如是如是。如來光明能以晝為夜、以夜為晝，是謂各各差別。』族姓子！汝復當以此義問我：『云何？世尊！若塵霧五翳蔽日月光無有所照，今如來光明亦有塵翳耶？』我言：『不也。族姓子！何以故？如來光明內外通徹，非有塵霧之所遏絕，超過三界為無上尊。』云何？照明！汝復當作是問：『如來光明無所障礙，眾生三毒為是塵翳不乎？若是塵翳者，與日月五翳復有何異？』時我答言：『善哉，善哉！族姓子！快說斯言，吾今與汝一一分別。』如來光明不可思議，超過三界為無有等，法光明者有十藏行。云何為十？一者、勇猛道場不毀諸法；二者、諸法無盡得四無畏；三者、辯才通利離世八法；四者、六通徹達無所掛礙；五者、演暢妙法不懷怯弱；六者、不行放逸永離五蓋；七者、慈悲喜護普愍一切；八者、游諸佛國化導一切；九者、根門具足不樂

【現代漢語翻譯】 『沒有。族姓子（貴族之子）！』

佛說：『你所問的是這樣嗎？』

回答說：『是的，世尊（世尊是對佛的尊稱）！』

『那時你應當再這樣問：『日月的光明普遍照耀，經常沒有虧損，如來今天放出大光明，有時有損耗，有時沒有損耗嗎？』我應當用這個道理回答你：『怎麼樣？族姓子（貴族之子）！日月所照耀，能把白天變為黑夜，把黑夜變為白天嗎？』你應當回答我：『不能。世尊（世尊是對佛的尊稱）！日月的光明，不能把白天變為黑夜，把黑夜變為白天。』我說：『族姓子（貴族之子）！正是這樣。如來的光明能把白天變為黑夜，把黑夜變為白天，這就是各自的差別。』族姓子（貴族之子）！你應當再用這個道理問我：『怎麼樣？世尊（世尊是對佛的尊稱）！如果塵土霧氣五種遮蔽遮蔽了日月的光芒，使它不能照耀，現在如來的光明也有塵土遮蔽嗎？』我說：『沒有。族姓子（貴族之子）！為什麼呢？如來的光明內外通透，沒有塵土霧氣能夠阻礙它，超越了三界，是無上的尊者。』怎麼樣？照明（菩薩名）！你應當再這樣問：『如來的光明沒有障礙，眾生的貪嗔癡三毒是塵土遮蔽嗎？如果是塵土遮蔽，與日月的五種遮蔽有什麼不同？』那時我回答說：『好啊，好啊！族姓子（貴族之子）！你問得很好，我現在為你一一分別解說。』如來的光明不可思議，超越三界，沒有可以與之相比的，法光明有十種藏行。什麼是十種呢？一是，勇猛精進，道場不毀壞諸法；二是，諸法無盡，得到四無所畏；三是，辯才通達流暢，遠離世間的八法；四是，六神通徹通達，沒有掛礙；五是，演說宣揚微妙的佛法，不懷有怯懦；六是，不放縱懈怠，永遠遠離五蓋；七是，慈悲喜捨，普遍憐憫一切眾生；八是，遊歷諸佛的國土，化導一切眾生；九是，根門具足，不貪戀

【English Translation】 'No. Son of a good family!'

The Buddha said: 'Is what you ask like this?'

He replied: 'Yes, World Honored One (a title for the Buddha)!'

'Then you should ask again: 'The light of the sun and moon shines universally and is always without loss. Does the great light emitted by the Tathagata (another name for the Buddha) today sometimes have loss and sometimes have no loss?' I should answer you with this principle: 'How is it? Son of a good family! Can the sun and moon, in their shining, turn day into night and night into day?' You should answer me: 'No, World Honored One (a title for the Buddha)! The light of the sun and moon cannot turn day into night or night into day.' I say: 'Son of a good family! Just so. The light of the Tathagata (another name for the Buddha) can turn day into night and night into day. This is the difference between them.' Son of a good family! You should ask me again with this principle: 'How is it? World Honored One (a title for the Buddha)! If dust, fog, and the five obscurations obscure the light of the sun and moon so that it cannot shine, does the light of the Tathagata (another name for the Buddha) also have dust obscuring it?' I say: 'No. Son of a good family! Why? The light of the Tathagata (another name for the Buddha) is clear inside and out, and no dust or fog can obstruct it. It transcends the three realms and is the supreme honored one.' How is it? Illuminator (a Bodhisattva's name)! You should ask again: 'The light of the Tathagata (another name for the Buddha) has no obstruction. Are the three poisons of sentient beings (greed, hatred, and delusion) dust obscurations? If they are dust obscurations, what is the difference between them and the five obscurations of the sun and moon?' Then I will answer: 'Good, good! Son of a good family! You have spoken well. I will now explain them to you one by one.' The light of the Tathagata (another name for the Buddha) is inconceivable, transcends the three realms, and has no equal. The light of the Dharma has ten hidden practices. What are the ten? First, courageous and vigorous, the Bodhimanda (place of enlightenment) does not destroy all dharmas (teachings); second, all dharmas are inexhaustible, attaining the four fearlessnesses; third, eloquence is fluent and unobstructed, departing from the eight worldly dharmas; fourth, the six superknowledges are thoroughly understood and unobstructed; fifth, expounding the wonderful Dharma without timidity; sixth, not engaging in negligence and forever departing from the five coverings; seventh, loving-kindness, compassion, joy, and equanimity, universally pitying all beings; eighth, traveling to the Buddha lands, transforming and guiding all beings; ninth, the sense faculties are complete, not delighting in

下劣；十者、修無上道不捨法意。是謂，族姓子！如來、至真、等正覺修此十法，乃應如來十光明慧。猶如，族姓子！摩尼珠光神德無量，其光明者，照一天下、照二天下、照三天下、照四天下，其光明照千世界、二千世界、三千世界，照小千世界、中千世界，復照三千大千世界。復有得摩尼神珠，照一佛世界、二佛世界、三佛世界，乃至無數三千大千世界。其光明德不可稱量。無情之光其德如是。況如來、至真、等正覺，放大光明普照無量諸佛國土？其中眾生有形之類見光明者，除三垢凈皆發無上正真道意。

「複次，照明菩薩摩訶薩！若有善男子、善女人，篤信承受信如來慧獲大光明，有十事行。云何為十？未曾有法如來悉知，是謂一事。

「未曾所轉善權方便，能現佛法眾所覺知，是謂二事。

「于諸外法未得自在，各各狐疑起是非心，不見言見、不縛言縛、不解言解、不持言持、不成言成，于諸法中悉得自在，如實如爾實無虛妄，使諸佛世尊於一切法悉得自在，于諸法界無所掛礙，是謂三事。

「複次，族姓子！譬如有人一念之頃凈諸心垢豁然大寤，不復經歷劫數之期，從一佛國至一佛國，教化眾生而無有礙，盡超三有不以為難，是謂四事。

「複次，照明菩薩摩訶薩！或遭

【現代漢語翻譯】 現代漢語譯本： 下劣：第十，修習無上道不捨棄對佛法的意念。這就叫做，族姓子（指有德行的家族出身的人）！如來（Buddha的稱號之一）、至真（達到真理的人）、等正覺（完美覺悟者）修習這十種法，才能相應于如來的十種光明智慧。猶如，族姓子！摩尼珠（如意寶珠）的光明和神奇功德無量無邊，它的光明能夠照耀一個天下、兩個天下、三個天下、四個天下，它的光明照耀一千個世界、兩千個世界、三千個世界，照耀小千世界、中千世界，又照耀三千大千世界。還有得到摩尼神珠的人，它的光明能照耀一個佛世界、兩個佛世界、三個佛世界，乃至無數個三千大千世界。它的光明功德不可稱量。無情之物的光芒尚且有如此功德。更何況如來、至真、等正覺，放出大光明普遍照耀無量諸佛國土？其中有形體的眾生見到光明，去除貪嗔癡三垢，清凈后都能發起無上正真道意。

『再者，照明菩薩摩訶薩（偉大的菩薩）！如果有善男子、善女人，真誠地信受如來的智慧，獲得大光明，會有十種行為。哪十種呢？未曾有之法如來完全知曉，這是第一件事。

『未曾有過的善巧方便，能夠顯現佛法，讓大眾覺知，這是第二件事。

『對於各種外道之法未能獲得自在，各自狐疑，生起是非之心，把沒看見的說成看見，沒束縛的說成束縛，沒解脫的說成解脫，沒持有的說成持有，沒成就的說成成就，對於一切佛法都能獲得自在，如實不虛妄，使諸佛世尊對於一切法都能獲得自在，對於諸法界沒有掛礙，這是第三件事。

『再者，族姓子！譬如有人在一念之間清凈各種心垢，豁然大悟，不再經歷漫長的劫數，從一個佛國到另一個佛國，教化眾生而沒有障礙，完全超越三有（欲有、色有、無色有）不認為困難，這是第四件事。

『再者，照明菩薩摩訶薩！或者遭遇……』

【English Translation】 English version: Inferior: Tenth, cultivating the unsurpassed path without abandoning the intention for the Dharma. This is called, O son of a good family! The Tathagata (one of the titles of the Buddha), the Perfectly Truthful One, the Equally and Rightly Awakened One, cultivates these ten dharmas, and then corresponds to the ten lights of wisdom of the Tathagata. Just as, O son of a good family! The light and miraculous virtues of the Mani jewel (wish-fulfilling jewel) are immeasurable, its light can illuminate one world, two worlds, three worlds, four worlds, its light illuminates a thousand worlds, two thousand worlds, three thousand worlds, illuminates the small chiliocosm, the medium chiliocosm, and also illuminates the three thousand great chiliocosm. Furthermore, there are those who obtain the Mani divine jewel, its light can illuminate one Buddha world, two Buddha worlds, three Buddha worlds, and even countless three thousand great chiliocosms. Its light and virtue are immeasurable. The light of inanimate objects has such virtues. How much more so the Tathagata, the Perfectly Truthful One, the Equally and Rightly Awakened One, who emits great light, universally illuminating immeasurable Buddha lands? Among them, sentient beings with form who see the light, remove the three poisons of greed, hatred, and delusion, and after purification, all generate the unsurpassed, perfectly true intention for the path.

'Furthermore, O Illuminating Bodhisattva Mahasattva (great Bodhisattva)! If there are good men and good women who sincerely accept the wisdom of the Tathagata and obtain great light, they will have ten kinds of conduct. What are the ten? The Tathagata fully knows the unprecedented dharmas, this is the first thing.

'Unprecedented skillful means can manifest the Dharma, allowing the masses to become aware, this is the second thing.

'Regarding various externalist dharmas, they have not attained freedom, each is suspicious, giving rise to thoughts of right and wrong, saying they have seen what they have not seen, saying they are bound when they are not bound, saying they are liberated when they are not liberated, saying they possess what they do not possess, saying they have accomplished what they have not accomplished, they are able to obtain freedom in all dharmas, truthfully and without falsehood, enabling all Buddhas, World Honored Ones, to obtain freedom in all dharmas, without hindrance in all dharma realms, this is the third thing.

'Furthermore, O son of a good family! For example, if someone purifies various mental defilements in a single thought, suddenly awakens greatly, no longer experiencing long kalpas, going from one Buddha land to another Buddha land, teaching sentient beings without obstacles, completely transcending the three realms of existence (desire realm, form realm, formless realm) without considering it difficult, this is the fourth thing.

'Furthermore, O Illuminating Bodhisattva Mahasattva! Or encountering...'

劫燒其間曠絕，前佛過去後佛未出，法性恒住而不變易，有弘誓如來、至真、等正覺，便能澄神寂定虛空，不于無餘泥洹而取滅度。所以然者，由其本要弘誓重故，是謂五事。

「複次，照明菩薩摩訶薩！如來、至真、等正覺觀察人心應受化者、不受化者，如來悉知如實而不虛，如來悉知從此欲界至有想無想天，心識所念若善、若丑、若苦、若樂，便能于中教化令度，是謂六事。

「複次，照明菩薩摩訶薩！如來化身不可測度，游于無量諸佛剎土，行禪解脫九次第法，是謂七事。

「複次，照明菩薩摩訶薩！若有善男子、善女人，修五德行懷忍辱心不譏彼受，亦復無此生若干意我勝彼不如，復無此心彼勝我不如，或復生心彼與我等我與彼等，是謂八事。

「複次，照明菩薩摩訶薩！若善男子、善女人，無量諸法不可思議，入諸五趣心中所念，彈指之頃悉皆知之。有愚癡心無愚癡心，有愛慾心無愛慾心，有瞋恚心無瞋恚心，一一分別悉皆知之，是謂九事。

「複次，照明菩薩摩訶薩！若善男子、善女人，游諸十方諸佛世界，勸進人民施為佛事，便說五趣受形之惱。雖復生天非是常道，人身百變生死無量，抵突畜生終無解脫，貪餮餓鬼受形醜陋，地獄受報罪畢乃出；唯有泥洹快樂無比，指

【現代漢語翻譯】 現代漢語譯本：劫火焚燒期間，世界空曠寂絕，前一尊佛已經過去，后一尊佛尚未出現，法性（Dharmata，宇宙的根本性質）恒常存在而不改變。如果有發下宏大誓願的如來（Tathagata，佛的稱號之一）、至真（Satya，真理）、等正覺（Samyaksambuddha，正等覺悟者），便能夠澄凈心神，寂然安定於虛空之中，不于無餘涅槃（nirvana，佛教術語，指解脫）而取滅度（parinirvana，佛教術語，指完全的涅槃）。之所以這樣，是因為他們根本的誓願深重，這被稱為五事。

『再者，照明菩薩摩訶薩（Prakashamati Bodhisattva-Mahasattva，菩薩的稱號）！如來、至真、等正覺觀察眾生的心，哪些應該被教化，哪些不應該被教化，如來完全如實地知曉，沒有虛假。如來完全知曉從這個欲界（Kamadhatu，佛教宇宙觀中的一個界）到有想無想天（Nevasaññānāsaññāyatana，佛教禪定中的一個境界），眾生心識所念的，無論是善、是惡、是苦、是樂，便能夠在其中教化他們，使他們得到解脫，這被稱為六事。

『再者，照明菩薩摩訶薩！如來的化身不可測度，遊歷于無量諸佛的剎土（Buddhakṣetra，佛的國土），修行禪定解脫的九次第定（Navanupubbavihāra，佛教禪定中的九個次第），這被稱為七事。

『再者，照明菩薩摩訶薩！如果有善男子、善女人，修行五德之行，懷有忍辱之心，不譏諷他人，也沒有『我勝過他們，他們不如我』這樣的想法，也沒有『他們勝過我，我不如他們』這樣的想法，或者產生『他們和我一樣，我和他們一樣』這樣的想法，這被稱為八事。

『再者，照明菩薩摩訶薩！如果有善男子、善女人，對於無量諸法不可思議，進入五趣（Pañcagatayaḥ，佛教輪迴的五個道）眾生心中所念，彈指之間全部知曉。有愚癡心沒有愚癡心，有愛慾心沒有愛慾心，有嗔恚心沒有嗔恚心，一一分別全部知曉，這被稱為九事。

『再者，照明菩薩摩訶薩！如果有善男子、善女人，遊歷十方諸佛世界，勸導人們佈施，做佛事，便講述五趣眾生受生的苦惱。即使生到天界，也不是永恒的，人身有百般變化，生死無量，墮入畜生道，終究沒有解脫，貪婪的餓鬼（Preta，佛教中的一種生命形態）受形醜陋，地獄（Naraka，佛教中的一種生命形態）受報，罪業完畢才能出來；只有涅槃（nirvana，佛教術語，指解脫）快樂無比，指

【English Translation】 English version: During the kalpa (aeon) of destruction, the world is desolate and empty. The previous Buddha has passed away, and the next Buddha has not yet appeared. The Dharmata (the nature of reality) abides eternally and does not change. If there is a Tathagata (one of the titles of a Buddha), a Satya (truth), a Samyaksambuddha (a perfectly enlightened one) who has made great vows, he will be able to purify his mind and abide peacefully in emptiness, without entering parinirvana (complete nirvana). The reason for this is that their fundamental vows are profound. This is called the fifth matter.

'Furthermore, Prakashamati Bodhisattva-Mahasattva (a title for a Bodhisattva)! The Tathagata, Satya, Samyaksambuddha observes the minds of beings, those who should be taught and those who should not be taught. The Tathagata knows all things as they truly are, without falsehood. The Tathagata knows all the thoughts in the minds of beings from this Kamadhatu (the realm of desire) to the Nevasaññānāsaññāyatana (the realm of neither perception nor non-perception), whether they are good, evil, suffering, or joy. He is then able to teach them and liberate them. This is called the sixth matter.

'Furthermore, Prakashamati Bodhisattva-Mahasattva! The transformation body of the Tathagata is immeasurable, traveling through countless Buddha-kṣetras (Buddha-fields), practicing the nine successive stages of meditation and liberation (Navanupubbavihāra). This is called the seventh matter.

'Furthermore, Prakashamati Bodhisattva-Mahasattva! If there are good men and good women who cultivate the five virtues, cherish a heart of patience and do not criticize others, and do not have thoughts such as 'I am superior to them, they are inferior to me,' nor have thoughts such as 'They are superior to me, I am inferior to them,' or even have thoughts such as 'They are equal to me, I am equal to them,' this is called the eighth matter.

'Furthermore, Prakashamati Bodhisattva-Mahasattva! If there are good men and good women who, regarding the immeasurable and inconceivable dharmas, enter into the thoughts of beings in the five destinies (Pañcagatayaḥ), they know all of them in the snap of a finger. They know those with foolish minds and those without foolish minds, those with desires and those without desires, those with anger and those without anger, distinguishing each one completely. This is called the ninth matter.

'Furthermore, Prakashamati Bodhisattva-Mahasattva! If there are good men and good women who travel to the Buddha-worlds in the ten directions, encouraging people to give alms and perform Buddhist deeds, they will speak of the suffering of beings in the five destinies. Even if they are born in the heavens, it is not eternal. The human body undergoes hundreds of transformations, and birth and death are immeasurable. Falling into the animal realm, there is ultimately no liberation. Greedy pretas (hungry ghosts) take on ugly forms. Those in Naraka (hell) receive retribution, and only after their sins are exhausted can they emerge. Only nirvana (liberation) is incomparably joyful, pointing to

示徑路進趣無為。是謂，照明菩薩摩訶薩！十事行，非是二乘所能及知。」

菩薩瓔珞經無想品第二十一

爾時，座上有法造菩薩，聞如來、至真、等正覺說十光明慧，欣然踴躍即從座起，偏露右臂右膝著地，前白佛言：「敢有所問，尊見聽者乃當陳啟。」

佛告法造菩薩曰：「族姓子！今大眾雲集悉無所畏，有所疑難便可問之。」

時法造菩薩白佛言：「世尊！云何有想云何無想？云何有行雲何無行？云何有痛云何無痛？」

佛告法造菩薩：「善哉，善哉！族姓子！汝所問者皆持佛威神。諦聽，諦聽！善思念之！吾當與汝一一分別。」

法造菩薩言：「愿樂欲聞。」

佛言：「族姓子！我今問汝，汝當一一報我。云何？族姓子！最正覺者為有想耶？為無想耶？」

法造菩薩言：「最正覺者是有想耶？非無想耶？」

佛言：「云何？族姓子！清凈法身為有想耶？為無想耶？」

法造菩薩白佛言：「世尊！清凈法身是有想、非無想。」

佛言：「云何？族姓子！戒身、定身、慧身、解脫身、度知見身，為有想耶？為無想耶？」

法造菩薩白佛言：「世尊！戒身、定身、慧身、解脫身、度知見身，皆是有想、非無想耶。」

佛復問：「

【現代漢語翻譯】 現代漢語譯本：指示通往無為的道路，這就是所謂的照明菩薩摩訶薩！這十件事的修行，不是二乘（聲聞乘和緣覺乘）所能達到和了解的。

《菩薩瓔珞經·無想品》第二十一

當時，座中有一位名叫法造的菩薩，聽聞如來、至真、等正覺宣說十光明慧，欣喜踴躍，立即從座位上站起，袒露右臂，右膝著地，向前對佛說：『我敢有所請問，如果世尊允許聽取，我才敢陳述。』

佛告訴法造菩薩說：『善男子！現在大眾聚集在此，都無所畏懼，有什麼疑惑都可以提問。』

當時，法造菩薩對佛說：『世尊！什麼是有想？什麼是無想？什麼是有行？什麼是無行？什麼是有痛？什麼是無痛？』

佛告訴法造菩薩：『好啊，好啊！善男子！你所問的問題都仗佛的威神之力。仔細聽，仔細聽！好好思考！我將為你一一分別解說。』

法造菩薩說：『我非常樂意聽聞。』

佛說：『善男子！我現在問你，你應當一一回答我。怎麼樣？善男子！最正覺者是有想呢？還是無想呢？』

法造菩薩說：『最正覺者是有想，不是無想。』

佛說：『怎麼樣？善男子！清凈法身是有想呢？還是無想呢？』

法造菩薩對佛說：『世尊！清凈法身是有想，不是無想。』

佛說：『怎麼樣？善男子！戒身（持戒之身）、定身（禪定之身）、慧身（智慧之身）、解脫身（解脫之身）、度知見身（具有度化眾生知見的法身），是有想呢？還是無想呢？』

法造菩薩對佛說：『世尊！戒身、定身、慧身、解脫身、度知見身，都是有想，不是無想。』

佛又問：

【English Translation】 English version: Showing the path to enter into non-action (Wuwei), this is what is called illuminating Bodhisattva Mahasattva! These ten practices are beyond what the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) can attain and understand.

Bodhisattva-yingluo Sutra, Chapter 21 on Non-Thought

At that time, there was a Bodhisattva named Fazao in the assembly. Hearing the Tathagata, the Perfectly Enlightened One, expounding the ten wisdoms of light, he rejoiced and stood up from his seat. He bared his right arm, knelt on his right knee, and said to the Buddha: 'I dare to ask a question. If the World-Honored One permits me to be heard, then I will state it.'

The Buddha said to Bodhisattva Fazao: 'Good son! Now the great assembly has gathered here without any fear. You may ask whatever you doubt.'

Then Bodhisattva Fazao said to the Buddha: 'World-Honored One! What is with-thought? What is without-thought? What is with-action? What is without-action? What is with-feeling? What is without-feeling?'

The Buddha said to Bodhisattva Fazao: 'Excellent, excellent! Good son! Your questions are all due to the power of the Buddha's majesty. Listen carefully, listen carefully! Think well! I will explain them to you one by one.'

Bodhisattva Fazao said: 'I am very willing to hear.'

The Buddha said: 'Good son! Now I will ask you, and you should answer me one by one. What do you think? Good son! Is the Perfectly Enlightened One with-thought or without-thought?'

Bodhisattva Fazao said: 'The Perfectly Enlightened One is with-thought, not without-thought.'

The Buddha said: 'What do you think? Good son! Is the pure Dharmakaya (Dharma body) with-thought or without-thought?'

Bodhisattva Fazao said to the Buddha: 'World-Honored One! The pure Dharmakaya is with-thought, not without-thought.'

The Buddha said: 'What do you think? Good son! The body of precepts (Śīla-kāya), the body of samādhi (Samādhi-kāya), the body of wisdom (Prajñā-kāya), the body of liberation (Vimukti-kāya), the body of liberating knowledge and vision (Vimukti-jñānadarśana-kāya), are they with-thought or without-thought?'

Bodhisattva Fazao said to the Buddha: 'World-Honored One! The body of precepts, the body of samādhi, the body of wisdom, the body of liberation, the body of liberating knowledge and vision are all with-thought, not without-thought.'

The Buddha asked again:

云何？族姓子！四意止、四意斷、四神足、五根、五力、七覺意、八賢聖道、空無相愿，從須陀洹乃至佛，為有想耶？為無想耶？」

法造菩薩白佛言：「世尊！從一切諸法至佛，皆是有想、非是無想。」

佛復問：「云何？族姓子！從一切諸法乃至等正覺，皆是有想、非是無想？何者是無想耶？」

法造菩薩白佛言：「本無慧、無餘泥洹慧，是謂無想。」

佛復問法造菩薩曰：「云何？族姓子！汝今已得本無慧、無餘泥洹慧乎？」

對曰：「非也。世尊！」

佛言：「族姓子！云何知本無慧、無餘泥洹慧，是無想、非有想耶？」

爾時，法造菩薩即以偈報曰：

「昔從天中天，　　如來等正覺， 　聞說本無慧，　　無餘泥洹道。 　無生非有生，　　寂然無想著， 　澹然不變易，　　安靜無起滅。 　今故報如來，　　本無無有想， 　無著不可污，　　何況有眾念？」

佛復以偈報法造菩薩曰：

「如來等正覺，　　三達無所礙， 　分別諸法想，　　猶未盡根原， 　泥洹寂然定，　　法性不可壞， 　想在轉不轉，　　何為無想乎？ 　過去恒沙佛，　　法說義亦然， 　設本無無想，　　云何化眾生？」

爾時，法造菩薩白佛言：「世尊

！云何是有想？云何是無想？」

佛言：「族姓子！求佛是想，得佛是無想。求清凈法身是想，得清凈法身是無想。求五分法身是想，得五分法身是無想。四意止初乃至空無相愿，從須陀洹乃至佛，求者是想，得者無想。」

爾時，法造菩薩白佛言：「世尊！從清凈法身一切諸法，乃至等正覺，為有形乎？為無形耶？若使有形，我則無疑。若使無形，求則有想、得則無想。無形之法不可護持，云何不可護持之法，有求有得？」

佛言：「止止！族姓子！吾今問汝，此虛空界有形乎？無形耶？」

法造菩薩白佛言：「世尊！此虛空界空如空，非有形、非無形。」

佛言：「族姓子！云何空如空，非有形、非無形？」

法造菩薩白佛言：「世尊！內外法有形無形空如空，無餘泥洹道，是謂非有形、非無形。」

佛復問法造菩薩：「云何無餘泥洹，非有形、非無形？」

法造白佛言：「虛空界者眼識所攝，以此觀之非有形、非無形。」

佛復問法造：「既眼空耶？非空耶？」

對曰：「非也。世尊！」

佛復問：「若眼識非空，云何以識知空？」

法造菩薩曰：「以識非空故知，空如空非有形、非無形。」

佛復問：「云何？族姓子！如

【現代漢語翻譯】 現代漢語譯本： 『什麼是有想？什麼是無想？』

佛說：『善男子！求佛是想，得佛是無想。求清凈法身（Dharmakaya，佛的清凈法性之身）是想，得清凈法身是無想。求五分法身（五種構成佛身的要素：戒、定、慧、解脫、解脫知見）是想，得五分法身是無想。從四意止（四念處，觀身不凈、觀受是苦、觀心無常、觀法無我）的最初階段乃至空無相愿（對空性、無相的愿求），從須陀洹（Srotapanna，入流果，小乘初果）乃至佛，求的人是有想，得到的人是無想。』

當時，法造菩薩（Dharmakara Bodhisattva）對佛說：『世尊！從清凈法身到一切諸法，乃至等正覺（Sammasambuddha，正等覺悟），是有形的嗎？還是無形的呢？如果是有形的，我就沒有疑問。如果是無形的，那麼求的時候是有想，得到的時候是無想。無形的法是不可護持的，為什麼不可護持的法，會有求有得呢？』

佛說：『停止！停止！善男子！我現在問你，這虛空界是有形的嗎？還是無形的呢？』

法造菩薩對佛說：『世尊！這虛空界空如其本身，非有形，非無形。』

佛說：『善男子！為什麼空如其本身，非有形，非無形呢？』

法造菩薩對佛說：『世尊！內外之法有形無形，空如其本身，無餘涅槃（Anupadhisesa-nirvana，無餘依涅槃）之道，這就是非有形，非無形。』

佛又問法造菩薩：『什麼是無餘涅槃，非有形，非無形呢？』

法造回答佛說：『虛空界是眼識所攝取的對象，用這種方式觀察，它非有形，非無形。』

佛又問法造：『那麼眼識是空的嗎？還是非空的呢？』

回答說：『不是空的，世尊！』

佛又問：『如果眼識不是空的，怎麼用眼識來認知空性呢？』

法造菩薩說：『正因為眼識不是空的，所以才能認知空如其本身，非有形，非無形。』

佛又問：『怎麼樣？善男子！如…』

【English Translation】 English version: 『What is 『with thought』 (有想)? What is 『without thought』 (無想)?』

The Buddha said: 『Good son! Seeking Buddhahood is 『with thought,』 attaining Buddhahood is 『without thought.』 Seeking the pure Dharmakaya (清凈法身, the pure Dharma-nature body of the Buddha) is 『with thought,』 attaining the pure Dharmakaya is 『without thought.』 Seeking the fivefold Dharmakaya (五分法身, the five elements constituting the Buddha's body: morality, concentration, wisdom, liberation, and the knowledge and vision of liberation) is 『with thought,』 attaining the fivefold Dharmakaya is 『without thought.』 From the initial stage of the four foundations of mindfulness (四意止, the four contemplations: contemplation of the body as impure, of feelings as suffering, of the mind as impermanent, and of phenomena as without self) up to the desire for emptiness and signlessness (空無相願), from a Srotapanna (須陀洹, stream-enterer, the first fruit of the small vehicle) up to a Buddha, the seeker is 『with thought,』 the one who attains is 『without thought.』』

At that time, Dharmakara Bodhisattva (法造菩薩) said to the Buddha: 『World Honored One! From the pure Dharmakaya to all dharmas, up to perfect enlightenment (等正覺, Sammasambuddha), is it with form or without form? If it is with form, I would have no doubt. If it is without form, then seeking is 『with thought,』 and attaining is 『without thought.』 A formless dharma cannot be upheld; how can a dharma that cannot be upheld be sought and attained?』

The Buddha said: 『Stop! Stop! Good son! I now ask you, is this realm of empty space with form or without form?』

Dharmakara Bodhisattva said to the Buddha: 『World Honored One! This realm of empty space is empty as emptiness itself, neither with form nor without form.』

The Buddha said: 『Good son! Why is it empty as emptiness itself, neither with form nor without form?』

Dharmakara Bodhisattva said to the Buddha: 『World Honored One! Internal and external dharmas, with form and without form, are empty as emptiness itself. The path of Anupadhisesa-nirvana (無餘涅槃, Nirvana without remainder) is what is called neither with form nor without form.』

The Buddha again asked Dharmakara Bodhisattva: 『What is Anupadhisesa-nirvana, neither with form nor without form?』

Dharmakara replied to the Buddha: 『The realm of empty space is what is apprehended by eye-consciousness; viewed in this way, it is neither with form nor without form.』

The Buddha again asked Dharmakara: 『Then is eye-consciousness empty or not empty?』

He replied: 『It is not empty, World Honored One!』

The Buddha again asked: 『If eye-consciousness is not empty, how can emptiness be known by consciousness?』

Dharmakara Bodhisattva said: 『Precisely because eye-consciousness is not empty, it can be known that emptiness is empty as emptiness itself, neither with form nor without form.』

The Buddha again asked: 『How is it? Good son! As...』

汝所言以識知無識，頗有無識知有識乎？」

法造白佛言：「本無如來是。」

佛復問：「云何為本無如來？」

「不住、不變易、不壞法界故，號為本無如來。」

佛復問：「族姓子！不壞、不住，族姓子！以果耶？」

對曰：「非也。世尊！」

佛言：「云何知不住為本無如來？」

法造白佛言：「過去無形，現在不住，當來未至。」

佛言：「汝今已得此法性乎？」

對曰：「非也。世尊！」

佛言：「未知三世住不住法，云何知有形無形耶？」

法造白佛言：「世尊！今問如來、至真、等正覺，為在有餘泥洹？為在無餘泥洹？」

佛言：「我今亦在有餘泥洹，亦在無餘泥洹。」

法造菩薩白佛言：「世尊！云何亦在有餘泥洹，亦在無餘泥洹？」

佛言：「如我三十二相成此色身，則有餘泥洹。觀過去諸佛如恒沙數無形不可見，則是無餘泥洹。」

法造復問：「云何？世尊！泥洹法界有可記不可記耶？」

佛言：「族姓子！泥洹法界不可記也。」

法造白佛：「泥洹無記，云何說過去恒沙不可數，名曰無餘泥洹？」

佛言：「止止！族姓子！如汝所言，此法權詐無名號性，所謂泥洹非有非無

【現代漢語翻譯】 現代漢語譯本： 『你所說的用有意識去認知無意識，那麼有沒有無意識可以認知有意識的呢？』

法造（Dharmakara）菩薩稟告佛說：『本來就沒有如來（Tathagata）這種說法。』

佛又問：『為什麼說本來就沒有如來呢？』

『因為如來不住留、不改變、不壞滅法界（Dharmadhatu），所以稱為本來就沒有如來。』

佛又問：『善男子！不壞滅、不住留，善男子！這是因為證得了果位嗎？』

回答說：『不是的，世尊！』

佛說：『你如何知道不住留就是本來沒有如來呢？』

法造（Dharmakara）菩薩稟告佛說：『過去已經沒有形體，現在不住留，未來還沒有到來。』

佛說：『你現在已經證得這種法性（Dharmata）了嗎？』

回答說：『不是的，世尊！』

佛說：『你尚未知曉過去、現在、未來三世的住留與不住留之法，又怎麼知道有形與無形呢？』

法造（Dharmakara）菩薩稟告佛說：『世尊！現在請問如來（Tathagata）、至真（Satya）、等正覺（Samyaksambuddha），是在有餘涅槃（nirvana）中？還是在無餘涅槃（nirvana）中？』

佛說：『我現在既在有餘涅槃中，也在無餘涅槃中。』

法造（Dharmakara）菩薩稟告佛說：『世尊！為什麼說既在有餘涅槃中，又在無餘涅槃中呢？』

佛說：『如果以我的三十二相（lakshana）成就這個色身（rupa-kaya），這就是有餘涅槃。觀察過去諸佛如恒河沙數般無數，無形不可見，這就是無餘涅槃。』

法造（Dharmakara）又問：『世尊！涅槃（nirvana）法界（Dharmadhatu）是可以記述的還是不可記述的呢？』

佛說：『善男子！涅槃法界是不可記述的。』

法造（Dharmakara）稟告佛說：『涅槃（nirvana）是不可記述的，為什麼又說過去恒河沙數般無數的佛，名為無餘涅槃（nirvana）呢？』

佛說：『停止！停止！善男子！正如你所說，這種法是權宜之計，沒有名稱和自性，所謂的涅槃（nirvana）非有非無。』

【English Translation】 English version: 『As you say that consciousness knows non-consciousness, is there non-consciousness that knows consciousness?』

Dharmakara (法造) Bodhisattva said to the Buddha: 『Originally, there is no such thing as Tathagata (如來).』

The Buddha asked again: 『Why do you say that originally there is no Tathagata?』

『Because the Tathagata does not abide, does not change, and does not destroy the Dharmadhatu (法界), therefore it is called originally no Tathagata.』

The Buddha asked again: 『Good son! Not destroying, not abiding, good son! Is this because of attaining the fruit?』

He replied: 『No, World Honored One!』

The Buddha said: 『How do you know that not abiding is originally no Tathagata?』

Dharmakara (法造) Bodhisattva said to the Buddha: 『The past has no form, the present does not abide, and the future has not yet arrived.』

The Buddha said: 『Have you now attained this Dharmata (法性)?』

He replied: 『No, World Honored One!』

The Buddha said: 『You do not yet know the Dharma of abiding and not abiding in the three periods of time, how do you know about form and formlessness?』

Dharmakara (法造) Bodhisattva said to the Buddha: 『World Honored One! Now I ask the Tathagata (如來), the Satya (至真), the Samyaksambuddha (等正覺), are they in Nirvana with remainder (有餘泥洹) or in Nirvana without remainder (無餘泥洹)?』

The Buddha said: 『I am now in both Nirvana with remainder and Nirvana without remainder.』

Dharmakara (法造) Bodhisattva said to the Buddha: 『World Honored One! Why do you say that you are in both Nirvana with remainder and Nirvana without remainder?』

The Buddha said: 『If I use my thirty-two marks (lakshana) to accomplish this rupa-kaya (色身), then it is Nirvana with remainder. Observing the Buddhas of the past, as numerous as the sands of the Ganges, formless and invisible, then it is Nirvana without remainder.』

Dharmakara (法造) asked again: 『World Honored One! Is the Dharmadhatu (法界) of Nirvana (泥洹) recordable or unrecordable?』

The Buddha said: 『Good son! The Dharmadhatu of Nirvana is unrecordable.』

Dharmakara (法造) said to the Buddha: 『Nirvana (泥洹) is unrecordable, why do you say that the countless Buddhas of the past, as numerous as the sands of the Ganges, are called Nirvana without remainder (無餘泥洹)?』

The Buddha said: 『Stop! Stop! Good son! As you say, this Dharma is an expedient, without name or nature, the so-called Nirvana (泥洹) is neither existent nor non-existent.』

，非有形非無形，但為眾生著空染空、著法界染法界，不知有形至無形，不知無形至有形，故使如來說此義耳！」

法造菩薩白佛言：「世尊！若使空如空，亦是有形亦是無形。如來今日為體有形？為體無形？假使體無形者，今日如來未入無餘泥洹界。云何知無餘泥洹界為無形乎？若使如來知無餘泥洹界為無形者，過去諸佛亦當如是。何以故？世尊言法性常住而不變易。過去諸佛如恒沙數，不起不滅故號為本無如來。」

佛告法造菩薩：「善哉！族姓子！如汝所言，過去諸佛現在當來各無有想，過去非當來，當來非過去，過去非現在，現在非過去，我所說者其義如是。」

法造菩薩復白佛言：「過去想無想，現在想無想，當來想無想，為有異、不異乎？」

佛告法造菩薩：「過去非今，今非現在，各無異。」

法造菩薩白佛言：「云何為有行？云何為無行？」

佛告法造：「清凈法身，是謂有行；離清凈法身是謂無行。戒身、定身、慧身、解脫身、度知見身，是謂有行；離則無行。三十七品從須陀洹乃至於佛，是謂有行；離則無行。」

法造：「如來、至真、等正覺今說有行無行，云何為有行？云何為無行？」

佛言：「族姓子！地大、水大、火大、風大、色、痛

【現代漢語翻譯】 現代漢語譯本：『既非有形也非無形，只是因為眾生執著于空而染著于空，執著於法界而染著於法界，不知道從有形到無形，也不知道從無形到有形，所以如來說這個道理！』

法造菩薩（Dharma-creating Bodhisattva）對佛說：『世尊！如果空就像空一樣，那麼它既是有形的也是無形的。如來（Tathagata）今天是以有形為體？還是以無形為體？假如以無形為體，那麼今天的如來還沒有進入無餘涅槃界（nirvana realm without remainder）。怎麼知道無餘涅槃界是無形的呢？如果如來知道無餘涅槃界是無形的，那麼過去的諸佛也應當如此。為什麼呢？世尊說，法性（Dharma-nature）是常住不變的。過去的諸佛像恒河沙數一樣多，不生不滅，所以被稱為本無如來（original non-being Tathagata）。』

佛告訴法造菩薩：『好啊！善男子！正如你所說，過去的諸佛、現在的諸佛、未來的諸佛，各自都沒有想念。過去不是未來，未來不是過去，過去不是現在，現在不是過去，我所說的道理就是這樣。』

法造菩薩又對佛說：『過去有想和無想，現在有想和無想，未來有想和無想，它們是有區別，還是沒有區別呢？』

佛告訴法造菩薩：『過去不是現在，現在不是未來，各自沒有區別。』

法造菩薩對佛說：『什麼是「有行」？什麼是「無行」？』

佛告訴法造：『清凈法身（pure Dharma-body），這叫做「有行」；離開清凈法身，這叫做「無行」。戒身（body of precepts）、定身（body of concentration）、慧身（body of wisdom）、解脫身（body of liberation）、度知見身（body of liberating knowledge and vision），這叫做「有行」；離開它們，就叫做「無行」。三十七道品（thirty-seven factors of enlightenment），從須陀洹（Srotapanna，預流果）乃至成佛，這叫做「有行」；離開它們，就叫做「無行」。』

法造：『如來、至真、等正覺（Tathagata, the Truly Awakened, the Perfectly Enlightened One）現在說有行無行，什麼是「有行」？什麼是「無行」？』

佛說：『善男子！地大（earth element）、水大（water element）、火大（fire element）、風大（wind element）、色（form）、痛（feeling）

【English Translation】 English version: 'It is neither with form nor without form, but it is because sentient beings are attached to emptiness and defiled by emptiness, attached to the Dharma-realm and defiled by the Dharma-realm, not knowing from form to formlessness, nor knowing from formlessness to form, therefore the Tathagata speaks this meaning!'

Dharma-creating Bodhisattva said to the Buddha: 'World Honored One! If emptiness is like emptiness, then it is both with form and without form. Is the Tathagata today embodied with form? Or embodied without form? If embodied without form, then the Tathagata today has not yet entered the nirvana realm without remainder. How is it known that the nirvana realm without remainder is without form? If the Tathagata knows that the nirvana realm without remainder is without form, then the Buddhas of the past should also be like this. Why? The World Honored One said that Dharma-nature is constant and unchanging. The Buddhas of the past are as numerous as the sands of the Ganges, neither arising nor ceasing, therefore they are called the original non-being Tathagata.'

The Buddha told Dharma-creating Bodhisattva: 'Good! Good son of a good family! As you say, the Buddhas of the past, the Buddhas of the present, and the Buddhas of the future, each have no thought. The past is not the future, the future is not the past, the past is not the present, the present is not the past, what I say is like this.'

Dharma-creating Bodhisattva again said to the Buddha: 'Past thought and non-thought, present thought and non-thought, future thought and non-thought, are they different or not different?'

The Buddha told Dharma-creating Bodhisattva: 'The past is not the present, the present is not the future, each is not different.'

Dharma-creating Bodhisattva said to the Buddha: 'What is 'with action'? What is 'without action'?'

The Buddha told Dharma-creating: 'The pure Dharma-body, this is called 'with action'; apart from the pure Dharma-body, this is called 'without action'. The body of precepts, the body of concentration, the body of wisdom, the body of liberation, the body of liberating knowledge and vision, this is called 'with action'; apart from them, it is called 'without action'. The thirty-seven factors of enlightenment, from Srotapanna (stream-enterer) to becoming a Buddha, this is called 'with action'; apart from them, it is called 'without action'.'

Dharma-creating: 'The Tathagata, the Truly Awakened, the Perfectly Enlightened One, now speaks of with action and without action, what is 'with action'? What is 'without action'?'

The Buddha said: 'Good son of a good family! The earth element, the water element, the fire element, the wind element, form, feeling

、想、行識，是謂為有行；空性、法性、無形像性，是謂無行。」

佛告族姓子：「如來、至真、等正覺，亦在有行，亦在無行。云何在有行？云何在無行？有佛境界是則有行，無佛境界是則無行，故謂有行、無行。」

法造菩薩復白佛言：「云何有佛境界則有行？無佛境界則無行？」

佛告法造菩薩曰：「行有三事：一者、恒在空澤；二者、在虛空界；三者、在人眾中大寂泥洹。」

爾時，法造菩薩復白佛言：「云何為有痛？云何為無痛？」

佛言：「初欲行檀是謂為痛，施而無悔是謂無痛。習戒不犯是謂為痛，戒心牢固是謂無痛。執心如地不捨忍辱是謂為痛，忍能和眾不離彼此是謂無痛。奉法慇勤初無變悔是謂為痛，進法如舊不捨道本是謂無痛。雖得久定心在無相是謂有痛，不壞道本一意不亂是謂無痛。化導眾生攝以一道是謂為痛，不見吾我去相著心是謂無痛。」◎

菩薩瓔珞經卷第七 大正藏第 16 冊 No. 0656 菩薩瓔珞經

菩薩瓔珞經卷第八(一名現在報)

姚秦涼州沙門竺佛念譯

◎無識品第二十二

爾時，有菩薩名曰凈觀，即從座起偏露右臂，右膝著地，長跪叉手，前白佛言：「若有善男子、善女人，受持諷誦此經典者

【現代漢語翻譯】 現代漢語譯本：『想、行、識，這被稱為『有行』（有作為）；空性（Śūnyatā，萬物皆空的性質）、法性（Dharmatā，法的本性）、無形像性，這被稱為『無行』（無作為）。』

佛告訴族姓子（kulaputra，出身高貴的人）說：『如來（Tathāgata，佛的稱號）、至真（Satya，真理）、等正覺（Samyak-saṃbuddha，完全覺悟者），既在『有行』中，也在『無行』中。』

『如何在『有行』中？如何在『無行』中？有佛的境界就是『有行』，沒有佛的境界就是『無行』，所以稱為『有行』、『無行』。』

法造菩薩（Dharmakara Bodhisattva）再次問佛：『如何有佛的境界就是『有行』？沒有佛的境界就是『無行』？』

佛告訴法造菩薩說：『行有三件事：一是，恒常在空曠的沼澤地；二是，在虛空界；三是，在人群中進入大寂滅涅槃（Mahāparinirvāṇa，偉大的完全涅槃）。』

這時，法造菩薩再次問佛：『什麼是『有痛』？什麼是『無痛』？』

佛說：『最初想要施行佈施（Dāna，給予）這稱為『有痛』，佈施后沒有後悔這稱為『無痛』。學習戒律（Śīla，道德規範）不違犯這稱為『有痛』，戒律之心牢固這稱為『無痛』。執持心如大地不捨棄忍辱（Kṣānti，忍耐）這稱為『有痛』，忍耐能夠和合大眾不離彼此這稱為『無痛』。奉行佛法慇勤沒有改變後悔這稱為『有痛』，精進佛法如舊不捨棄道之根本這稱為『無痛』。即使獲得長久的禪定（Dhyāna，冥想），心還在無相（Animitta，沒有表象）中這稱為『有痛』，不破壞道的根本一心不亂這稱為『無痛』。教化引導眾生用唯一佛道來攝受他們這稱為『有痛』，不見我相（Ātman，自我）、人相（Pudgala，個體）、眾生相（Sattva，有情）、壽者相（Jīva，壽命），沒有執著心這稱為『無痛』。』

菩薩瓔珞經卷第七 大正藏第 16 冊 No. 0656 菩薩瓔珞經

菩薩瓔珞經卷第八(一名現在報)

姚秦涼州沙門竺佛念譯

無識品第二十二

這時，有菩薩名叫凈觀（Śuddhālokana），立即從座位上起身，袒露右臂，右膝著地，長跪合掌，向前對佛說：『如果有善男子、善女人，受持諷誦這部經典，』

【English Translation】 English version: 『Thought, action, and consciousness, these are called 『having action』 (active); emptiness (Śūnyatā, the nature of emptiness of all things), Dharma-nature (Dharmatā, the nature of Dharma), and formlessness, these are called 『no action』 (inactive).』

The Buddha told the kulaputra (one of good family): 『The Tathāgata (the title of the Buddha), the Truth (Satya, truth), the Samyak-saṃbuddha (perfectly enlightened one), is both in 『having action』 and in 『no action.』

『How is it in 『having action』? How is it in 『no action』? Having the realm of the Buddha is 『having action,』 not having the realm of the Buddha is 『no action,』 therefore it is called 『having action』 and 『no action.』』

Dharmakara Bodhisattva again asked the Buddha: 『How is having the realm of the Buddha 『having action』? How is not having the realm of the Buddha 『no action』?』

The Buddha told Dharmakara Bodhisattva: 『Action has three things: first, constantly being in empty marshes; second, being in the realm of empty space; third, entering the Great Silent Nirvana (Mahāparinirvāṇa, the Great Complete Nirvana) in the midst of people.』

At this time, Dharmakara Bodhisattva again asked the Buddha: 『What is 『having pain』? What is 『no pain』?』

The Buddha said: 『Initially wanting to practice giving (Dāna, giving) is called 『having pain,』 giving without regret is called 『no pain.』 Learning the precepts (Śīla, moral conduct) without violating them is called 『having pain,』 having a firm mind in the precepts is called 『no pain.』 Holding the mind like the earth without abandoning patience (Kṣānti, patience) is called 『having pain,』 patience being able to harmonize the masses without separating from each other is called 『no pain.』 Vigorously upholding the Dharma without changing or regretting is called 『having pain,』 advancing in the Dharma as before without abandoning the root of the Path is called 『no pain.』 Even if one obtains long-lasting meditation (Dhyāna, meditation), the mind is still in no-form (Animitta, without characteristics) is called 『having pain,』 not destroying the root of the Path with a single, undisturbed mind is called 『no pain.』 Transforming and guiding sentient beings, gathering them with the one Buddha-path is called 『having pain,』 not seeing the self (Ātman, self), person (Pudgala, individual), sentient being (Sattva, sentient being), or life (Jīva, life), without attachment in the mind is called 『no pain.』』

Bodhisattva Garland Sutra, Volume 7 Taisho Tripitaka Volume 16, No. 0656 Bodhisattva Garland Sutra

Bodhisattva Garland Sutra, Volume 8 (also known as Present Retribution)

Translated by the Shramana Dharmaraksha from Liangzhou of Yao Qin

Chapter 22: No Consciousness

At that time, there was a Bodhisattva named Śuddhālokana (Pure Vision), who immediately rose from his seat, bared his right arm, knelt on his right knee, prostrated with his palms together, and said to the Buddha: 『If there are good men and good women who receive, uphold, recite, and chant this sutra,』

，我代其歡喜。何以故？皆過去諸如來、無所著、等正覺之所修行，當來諸如來亦當習此法而得成就。如我今日如來、至真、等正覺頒宣此法，善權方便化導眾生。」

爾時，凈觀菩薩復白佛言：「若有菩薩摩訶薩宣傳此法布現世人，功德有二十行。云何為二十？總持瓔珞，不壞法界；種姓瓔珞，居家成就；善權瓔珞，不減耗諸法；化生瓔珞，不受胞胎；凈教瓔珞，無欺諍法；法身瓔珞，解性清凈；受入瓔珞，空行成就；眾生瓔珞，化一切故；滅度瓔珞，無塵垢故；生盡瓔珞，本無心識；無量瓔珞，垢自凈故；劫數瓔珞，無遠近故；知生瓔珞，嘆本無故；道德瓔珞，行自滅故；大乘瓔珞，諸根具足故；解脫瓔珞，不見眾生故；法王瓔珞，說法無窮故；無厭瓔珞，受法不疲故；文字瓔珞，強記不忘故；法界瓔珞，行具足故；法本瓔珞，本無泥洹故；法性瓔珞，無生滅故；弘誓瓔珞，道性自性故；真如瓔珞，善本具足故；清凈瓔珞，離生本無故；無礙瓔珞，通達往來故；法起瓔珞，不著三處故。若有比丘、比丘尼、優婆塞、優婆夷，受持諷誦法瓔珞者，便當具足二十功德總持法門。」

爾時，凈觀復白佛言：「若有善男子、善女人，遍滿三千大千世界，一一眾生起七寶塔，不如善男子、善女人諷誦此法，法瓔

【現代漢語翻譯】 現代漢語譯本：我代替他們感到歡喜。為什麼呢？因為這都是過去諸如來（Tathagata，如來）、無所著（不執著任何事物）、等正覺（Sammasambuddha，正等覺者）所修行的，未來的諸如來也將修習此法而得成就。就像我今日如來、至真（絕對真實）、等正覺宣講此法，以善巧方便來化導眾生。」

當時，凈觀菩薩（Jingguan Bodhisattva）又對佛說：「如果有菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）宣傳此法，普現在世人面前，將有二十種功德。哪二十種呢？總持瓔珞（Dharani-necklace，總持的瓔珞），不壞法界（Dharmadhatu，法界）；種姓瓔珞（Lineage-necklace，種姓的瓔珞），居家成就；善權瓔珞（Skillful means-necklace，善巧方便的瓔珞），不減損諸法；化生瓔珞（Transformation-birth-necklace，化生的瓔珞），不受胞胎；凈教瓔珞（Pure teaching-necklace，清凈教法的瓔珞），沒有欺騙爭訟之法；法身瓔珞（Dharmakaya-necklace，法身的瓔珞），解脫自性清凈；受入瓔珞（Acceptance-necklace，領受的瓔珞），空性之行成就；眾生瓔珞（Sentient beings-necklace，眾生的瓔珞），爲了化度一切眾生；滅度瓔珞（Nirvana-necklace，滅度的瓔珞），沒有塵垢的緣故；生盡瓔珞（Birth-cessation-necklace，生盡的瓔珞），本來沒有心識；無量瓔珞（Immeasurable-necklace，無量的瓔珞），垢染自然清凈的緣故；劫數瓔珞（Kalpa-necklace，劫數的瓔珞），沒有遠近的緣故；知生瓔珞（Knowing birth-necklace，知曉生起的瓔珞），讚歎本來沒有的緣故；道德瓔珞（Moral-necklace，道德的瓔珞），行為自然止滅的緣故；大乘瓔珞（Mahayana-necklace，大乘的瓔珞），諸根具足的緣故；解脫瓔珞（Liberation-necklace，解脫的瓔珞），不見眾生的緣故；法王瓔珞（Dharma-king-necklace，法王的瓔珞），說法無窮盡的緣故；無厭瓔珞（Non-weariness-necklace，無厭倦的瓔珞），接受佛法不疲倦的緣故；文字瓔珞（Words-necklace，文字的瓔珞），記憶力強不忘記的緣故；法界瓔珞（Dharmadhatu-necklace，法界的瓔珞），行為具足的緣故；法本瓔珞（Dharma-source-necklace，法本的瓔珞），本來沒有涅槃的緣故；法性瓔珞（Dharma-nature-necklace，法性的瓔珞），沒有生滅的緣故；弘誓瓔珞（Great vow-necklace，弘誓的瓔珞），道性自性的緣故；真如瓔珞（Tathata-necklace，真如的瓔珞），善的根本具足的緣故；清凈瓔珞（Purity-necklace，清凈的瓔珞），遠離生，本來就沒有的緣故；無礙瓔珞（Unobstructed-necklace，無礙的瓔珞），通達往來的緣故；法起瓔珞（Dharma-arising-necklace，法起的瓔珞），不執著於三處的緣故。如果有比丘（Bhikkhu，男出家人）、比丘尼（Bhikkhuni，女出家人）、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士），受持諷誦法瓔珞，就應當具足這二十種功德總持法門。」

當時，凈觀菩薩又對佛說：「如果有善男子、善女人，遍滿三千大千世界，每一個眾生都為之建造七寶塔，也不如善男子、善女人諷誦此法，法瓔

【English Translation】 English version: I rejoice on their behalf. Why? Because all the past Tathagatas (如來, Thus Gone Ones), those without attachment, the Sammasambuddhas (等正覺, Perfectly Enlightened Ones), have practiced this, and the future Tathagatas will also learn this Dharma and attain accomplishment. Just as I, the Tathagata, the Utterly True, the Sammasambuddha, today proclaim this Dharma, using skillful means to guide sentient beings.'

At that time, Jingguan Bodhisattva (凈觀菩薩) again said to the Buddha, 'If there are Bodhisattva-Mahasattvas (菩薩摩訶薩, Great Bodhisattvas) who propagate this Dharma and make it manifest to the people of the world, they will have twenty kinds of merits. What are the twenty? Dharani-necklace (總持瓔珞), not destroying the Dharmadhatu (法界, Dharma Realm); Lineage-necklace (種姓瓔珞), accomplishing household life; Skillful means-necklace (善權瓔珞), not diminishing the Dharmas; Transformation-birth-necklace (化生瓔珞), not being subject to the womb; Pure teaching-necklace (凈教瓔珞), having no deceitful or contentious Dharmas; Dharmakaya-necklace (法身瓔珞), the nature of liberation is pure; Acceptance-necklace (受入瓔珞), the practice of emptiness is accomplished; Sentient beings-necklace (眾生瓔珞), for the sake of transforming all beings; Nirvana-necklace (滅度瓔珞), because there is no dust or defilement; Birth-cessation-necklace (生盡瓔珞), originally without mind or consciousness; Immeasurable-necklace (無量瓔珞), because defilements are naturally purified; Kalpa-necklace (劫數瓔珞), because there is no near or far; Knowing birth-necklace (知生瓔珞), praising the original non-existence; Moral-necklace (道德瓔珞), actions naturally cease; Mahayana-necklace (大乘瓔珞), because all faculties are complete; Liberation-necklace (解脫瓔珞), not seeing sentient beings; Dharma-king-necklace (法王瓔珞), because the Dharma is taught endlessly; Non-weariness-necklace (無厭瓔珞), because one is not tired of receiving the Dharma; Words-necklace (文字瓔珞), because one has a strong memory and does not forget; Dharmadhatu-necklace (法界瓔珞), because actions are complete; Dharma-source-necklace (法本瓔珞), because there is originally no Nirvana; Dharma-nature-necklace (法性瓔珞), because there is no birth or death; Great vow-necklace (弘誓瓔珞), because of the nature of the path itself; Tathata-necklace (真如瓔珞), because the roots of goodness are complete; Purity-necklace (清凈瓔珞), being apart from birth, originally non-existent; Unobstructed-necklace (無礙瓔珞), because one penetrates coming and going; Dharma-arising-necklace (法起瓔珞), not being attached to the three places. If there are Bhikkhus (比丘, monks), Bhikkhunis (比丘尼, nuns), Upasakas (優婆塞, male lay devotees), or Upasikas (優婆夷, female lay devotees) who receive, uphold, recite, and chant the Dharma-necklace, they will possess these twenty merits and the Dharani Dharma-gate.'

At that time, Jingguan Bodhisattva again said to the Buddha, 'If there are good men and good women who fill the three thousand great thousand worlds, and each sentient being builds a seven-jeweled stupa, it is not as good as a good man or good woman reciting this Dharma, the Dharma-neckla

珞者，其功德福不可稱量。何以故？諸佛世尊皆由而得成就。若有善男子、善女人，起七寶塔遍三千大千世界，不如善男子、善女人受持諷誦法瓔珞業，其功德福不可稱量。」

爾時，世尊告凈觀菩薩：「善哉，善哉！族姓子！乃能于如來前作師子吼。云何？族姓子！若有善男子、善女人，受持諷誦此法瓔珞，復有恒沙眾產生就五戒，其福寧多不乎？」

凈觀菩薩白佛言：「甚多甚多！世尊！」

佛言：「故不如善男子、善女人得法瓔珞無盡之藏，其功德福不可稱量，百倍、千倍、萬倍、巨億萬倍，不可以譬喻為比。何以故？一恒沙眾產生就五戒，皆由法瓔珞而得具足諸道果報。」

佛復告凈觀菩薩：「云何？族姓子！若有一恒沙眾生，盡得五通皆悉成就，加修五戒十善，其功德福寧為多不？」

凈觀菩薩白佛言：「甚多甚多！世尊！」

佛言：「故不如善男子、善女人受持諷誦法瓔珞業，其功德福不可稱量。何以故？一恒沙眾生悉得五通各各成就，皆由法瓔珞而得具足諸道果報。」

佛復告凈觀菩薩：「云何？族姓子！若有一恒沙眾生，行四等心慈悲喜護，行第一禪、第二、第三、第四禪，念持喜安自守，復行四空定，一一具足，其功德福寧為多不？」

凈觀菩

【現代漢語翻譯】 現代漢語譯本： 佛陀說：『珞者（指《法瓔珞》），它的功德福報是無法估量的。為什麼呢？因為諸佛世尊都是由此而得以成就。如果有人，無論是善男子還是善女人，建造了遍佈三千大千世界的七寶塔，也不如善男子、善女人受持諷誦《法瓔珞》所獲得的功德福報那樣不可估量。』

這時，世尊告訴凈觀菩薩：『太好了，太好了！族姓子（對菩薩的尊稱）！你能在如來面前發出獅子吼。怎麼樣？族姓子！如果有人，無論是善男子還是善女人，受持諷誦這部《法瓔珞》，又有恒河沙數般的眾產生就五戒，這福報難道不多嗎？』

凈觀菩薩回答佛說：『非常多，非常多！世尊！』

佛說：『所以不如善男子、善女人得到《法瓔珞》無盡之藏，其功德福報是無法估量的，是百倍、千倍、萬倍、巨億萬倍，無法用譬喻來相比。為什麼呢？因為一恒河沙數般的眾產生就五戒，都是由於《法瓔珞》而得以具足各種道果報。』

佛又告訴凈觀菩薩：『怎麼樣？族姓子！如果有一恒河沙數般的眾生，都得到了五神通並且全部成就，加上修行五戒十善，這功德福報難道不多嗎？』

凈觀菩薩回答佛說：『非常多，非常多！世尊！』

佛說：『所以不如善男子、善女人受持諷誦《法瓔珞》所獲得的功德福報那樣不可估量。為什麼呢？因為一恒河沙數般的眾生都得到五神通並且各自成就，都是由於《法瓔珞》而得以具足各種道果報。』

佛又告訴凈觀菩薩：『怎麼樣？族姓子！如果有一恒河沙數般的眾生，修行四等心（慈悲喜捨），修行第一禪、第二禪、第三禪、第四禪，念持喜悅安穩而自我守護，又修行四空定，一一具足，這功德福報難道不多嗎？』

凈觀菩薩

【English Translation】 English version: The Buddha said, 'The merits and blessings of the Luo Zhe (法瓔珞, referring to the Fa Ying Luo Sutra) are immeasurable. Why? Because all Buddhas and World Honored Ones attain enlightenment through it. If there is a virtuous man or virtuous woman who builds seven-jeweled pagodas throughout the three thousand great thousand worlds, it is not comparable to the immeasurable merits and blessings of a virtuous man or virtuous woman who receives, upholds, recites, and chants the Fa Ying Luo Sutra.'

At that time, the World Honored One said to Bodhisattva Pure Contemplation, 'Excellent, excellent! Son of a noble family (a respectful term for Bodhisattvas)! You are able to roar like a lion before the Tathagata. What do you think, son of a noble family? If there is a virtuous man or virtuous woman who receives, upholds, recites, and chants this Fa Ying Luo Sutra, and there are as many beings as the sands of the Ganges River who achieve the Five Precepts, is that merit and blessing not great?'

Bodhisattva Pure Contemplation replied to the Buddha, 'Very great, very great! World Honored One!'

The Buddha said, 'Therefore, it is not comparable to the virtuous man or virtuous woman who obtains the inexhaustible treasury of the Fa Ying Luo Sutra, whose merits and blessings are immeasurable, a hundredfold, a thousandfold, ten thousandfold, a hundred millionfold, beyond comparison. Why? Because the beings as numerous as the sands of the Ganges River who achieve the Five Precepts, all attain the complete fruits of the path through the Fa Ying Luo Sutra.'

The Buddha further said to Bodhisattva Pure Contemplation, 'What do you think, son of a noble family? If there are beings as numerous as the sands of the Ganges River who all attain the Five Supernatural Powers and completely achieve them, and additionally cultivate the Five Precepts and the Ten Virtuous Deeds, is that merit and blessing not great?'

Bodhisattva Pure Contemplation replied to the Buddha, 'Very great, very great! World Honored One!'

The Buddha said, 'Therefore, it is not comparable to the immeasurable merits and blessings of a virtuous man or virtuous woman who receives, upholds, recites, and chants the Fa Ying Luo Sutra. Why? Because the beings as numerous as the sands of the Ganges River who all attain the Five Supernatural Powers and each achieve them, all attain the complete fruits of the path through the Fa Ying Luo Sutra.'

The Buddha further said to Bodhisattva Pure Contemplation, 'What do you think, son of a noble family? If there are beings as numerous as the sands of the Ganges River who practice the Four Immeasurable Minds (慈悲喜捨, Cí Bēi Xǐ Shě - loving-kindness, compassion, joy, and equanimity), practice the First Dhyana (第一禪, the first meditative absorption), the Second, Third, and Fourth Dhyanas, mindfully maintain joy and peace, and protect themselves, and further practice the Four Formless Realms (四空定, Sì Kōng Dìng), each completely, is that merit and blessing not great?'

Bodhisattva Pure Contemplation

薩白佛言：「甚多甚多！世尊！」

佛言：「故不如善男子、善女人受持諷誦法瓔珞業，其功德福不可稱量。何以故？一恒沙眾生行四等心慈悲喜護，行第一禪、第二、第三、第四禪，念持喜安自守行四空定，皆由法瓔珞而得具足諸道果報。」

佛復告凈觀菩薩：「云何？族姓子！若有一恒沙眾生，盡得須陀洹果斷諸妄想，皆悉成就了了通達，其功德福寧為多不？」

凈觀菩薩白佛言：「甚多甚多！世尊！」

佛言：「故不如善男子、善女人受持諷誦法瓔珞業，其功德福不可稱量。何以故？一恒沙眾生悉得須陀洹道一一成就，皆由法瓔珞而得具足諸道果報。」

佛復告凈觀菩薩：「云何？族姓子！若有一恒沙眾生，盡得斯陀含果，無復狐疑悉皆成就，其功德福寧為多不？」

凈觀菩薩復白佛言：「甚多甚多！世尊！」

佛言：「故不如善男子、善女人受持諷誦法瓔珞業，其功德福不可稱量。何以故？一恒沙眾生悉得斯陀含，一一成就而無狐疑，皆由法瓔珞而得具足諸道果報。」

佛復告凈觀菩薩：「云何？族姓子！若有一恒沙眾生盡得阿那含果，無復狐疑悉皆成就，其功德福寧為多不？」

凈觀菩薩復白佛言：「甚多甚多！世尊！」

佛言：「故不如

【現代漢語翻譯】 現代漢語譯本： 薩白（一位菩薩的名字）說道：『非常多，非常多！世尊（對佛的尊稱）！』 佛說：『所以不如善男子、善女人受持諷誦《法瓔珞業》（一部經的名字），其功德福報不可稱量。為什麼呢？一恒河沙數的眾生修行四等心（慈悲喜捨），修行第一禪、第二禪、第三禪、第四禪，念持喜悅安穩，自我守護修行四空定（四種禪定），都是由於《法瓔珞》而得以具足各種道果報。』 佛又告訴凈觀菩薩（一位菩薩的名字）：『怎麼樣？族姓子（對菩薩的稱呼）！如果有一恒河沙數的眾生，全部證得須陀洹果（小乘初果），斷除各種虛妄的念頭，全部成就了了通達，他們的功德福報難道不多嗎？』 凈觀菩薩稟告佛說：『非常多，非常多！世尊！』 佛說：『所以不如善男子、善女人受持諷誦《法瓔珞業》，其功德福報不可稱量。為什麼呢？一恒河沙數的眾生全部證得須陀洹道，一一成就，都是由於《法瓔珞》而得以具足各種道果報。』 佛又告訴凈觀菩薩：『怎麼樣？族姓子！如果有一恒河沙數的眾生，全部證得斯陀含果（小乘二果），不再有疑惑，全部成就，他們的功德福報難道不多嗎？』 凈觀菩薩又稟告佛說：『非常多，非常多！世尊！』 佛說：『所以不如善男子、善女人受持諷誦《法瓔珞業》，其功德福報不可稱量。為什麼呢？一恒河沙數的眾生全部證得斯陀含，一一成就而沒有疑惑，都是由於《法瓔珞》而得以具足各種道果報。』 佛又告訴凈觀菩薩：『怎麼樣？族姓子！如果有一恒河沙數的眾生全部證得阿那含果（小乘三果），不再有疑惑，全部成就，他們的功德福報難道不多嗎？』 凈觀菩薩又稟告佛說：『非常多，非常多！世尊！』 佛說：『所以不如……』

【English Translation】 English version: Sabba Buddha said, 'Very much, very much! World Honored One (a respectful title for the Buddha)!' The Buddha said, 'Therefore, it is not as good as a good man or good woman receiving, upholding, reciting, and chanting the Law Net Garland Karma (a sutra's name), whose merit and blessings are immeasurable. Why? Because a Ganges River of beings practice the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), practice the first dhyana, second, third, and fourth dhyanas, mindfully uphold joy and peace, self-guarding and practicing the four formless samadhis (four types of meditation), all are able to fully attain the fruits of various paths due to the Law Net Garland.' The Buddha again told Pure Vision Bodhisattva (a Bodhisattva's name), 'How is it? Son of a good family (an address to a Bodhisattva)! If there are a Ganges River of beings, all attaining the Srotapanna fruit (stream-enterer, the first stage of enlightenment in Theravada Buddhism), severing all false thoughts, all completely accomplishing clear understanding, would their merit and blessings be great?' Pure Vision Bodhisattva reported to the Buddha, 'Very much, very much! World Honored One!' The Buddha said, 'Therefore, it is not as good as a good man or good woman receiving, upholding, reciting, and chanting the Law Net Garland Karma, whose merit and blessings are immeasurable. Why? Because a Ganges River of beings all attain the Srotapanna path, each accomplishing it, all are able to fully attain the fruits of various paths due to the Law Net Garland.' The Buddha again told Pure Vision Bodhisattva, 'How is it? Son of a good family! If there are a Ganges River of beings, all attaining the Sakradagamin fruit (once-returner, the second stage of enlightenment in Theravada Buddhism), no longer having doubts, all completely accomplishing it, would their merit and blessings be great?' Pure Vision Bodhisattva again reported to the Buddha, 'Very much, very much! World Honored One!' The Buddha said, 'Therefore, it is not as good as a good man or good woman receiving, upholding, reciting, and chanting the Law Net Garland Karma, whose merit and blessings are immeasurable. Why? Because a Ganges River of beings all attain the Sakradagamin, each accomplishing it without doubts, all are able to fully attain the fruits of various paths due to the Law Net Garland.' The Buddha again told Pure Vision Bodhisattva, 'How is it? Son of a good family! If there are a Ganges River of beings all attaining the Anagamin fruit (non-returner, the third stage of enlightenment in Theravada Buddhism), no longer having doubts, all completely accomplishing it, would their merit and blessings be great?' Pure Vision Bodhisattva again reported to the Buddha, 'Very much, very much! World Honored One!' The Buddha said, 'Therefore, it is not as good as...'

善男子、善女人受持諷誦法瓔珞業，其功德福不可稱量。何以故？一恒沙眾生悉得阿那含，一一成就而無狐疑，皆由法瓔珞而得具足諸道果報。」

佛復告凈觀菩薩：「云何？族姓子！若有一恒沙眾生盡得阿羅漢果，無復狐疑悉皆成就，其功德福寧為多不？」

凈觀菩薩復白佛言：「甚多甚多！世尊！」

佛言：「故不如善男子、善女人受持諷誦法瓔珞業，其功德福不可稱量。何以故？一恒沙眾生悉得阿羅漢，一一成就而無狐疑，皆由法瓔珞而得具足諸道果報。」

佛復告凈觀菩薩：「云何？族姓子！若有一恒沙眾生悉得辟支佛，一一成就而無狐疑，其功德福寧為多不？」

凈觀菩薩白佛言：「甚多甚多！世尊！」

佛言：「故不如善男子、善女人受持諷誦法瓔珞業，其功德福不可稱量。何以故？一恒沙眾生悉得辟支佛，一一成就而無狐疑，皆由法瓔珞而得具足諸道果報。」

佛復告凈觀菩薩：「云何？族姓子！若有一恒沙眾生，成一住行發意趣道，修十八法、三十七品、空無相愿，其功德福寧為多不？」

凈觀菩薩白佛言：「甚多甚多！世尊！」

佛言：「故不如善男子、善女人受持諷誦法瓔珞業，其功德福不可稱量。何以故？一恒沙眾生悉得成一住行發

【現代漢語翻譯】 現代漢語譯本： 佛陀告訴凈觀菩薩：『善男子、善女人受持、諷誦《法瓔珞業》，其功德福報不可稱量。為什麼呢？因為一恒河沙數的眾生都能證得阿那含（Anāgāmin，不還果），每一個都成就而沒有疑惑，都是由於《法瓔珞》而得以具足各種道果的果報。』 佛陀又告訴凈觀菩薩：『怎麼樣？族姓子！如果有一恒河沙數的眾生都證得阿羅漢果（Arhat，無學果），沒有疑惑全部都成就，他們的功德福報難道不多嗎？』 凈觀菩薩回答佛說：『非常多，非常多！世尊！』 佛說：『所以不如善男子、善女人受持、諷誦《法瓔珞業》，其功德福報不可稱量。為什麼呢？因為一恒河沙數的眾生都能證得阿羅漢（Arhat，無學果），每一個都成就而沒有疑惑，都是由於《法瓔珞》而得以具足各種道果的果報。』 佛陀又告訴凈觀菩薩：『怎麼樣？族姓子！如果有一恒河沙數的眾生都證得辟支佛（Pratyekabuddha，緣覺），每一個都成就而沒有疑惑，他們的功德福報難道不多嗎？』 凈觀菩薩回答佛說：『非常多，非常多！世尊！』 佛說：『所以不如善男子、善女人受持、諷誦《法瓔珞業》，其功德福報不可稱量。為什麼呢？因為一恒河沙數的眾生都能證得辟支佛（Pratyekabuddha，緣覺），每一個都成就而沒有疑惑，都是由於《法瓔珞》而得以具足各種道果的果報。』 佛陀又告訴凈觀菩薩：『怎麼樣？族姓子！如果有一恒河沙數的眾生，成就一住行，發起意念趣向佛道，修習十八法、三十七道品、空無相愿，他們的功德福報難道不多嗎？』 凈觀菩薩回答佛說：『非常多，非常多！世尊！』 佛說：『所以不如善男子、善女人受持、諷誦《法瓔珞業》，其功德福報不可稱量。為什麼呢？因為一恒河沙數的眾生都能成就一住行，發起』

【English Translation】 English version: The Buddha told Pure Vision Bodhisattva: 'Good men and good women who receive, uphold, recite, and chant the Law Garland Karma (法瓔珞業) have immeasurable merit and blessings. Why? Because a Ganges River (恒沙) of beings can all attain Anāgāmin (阿那含, Non-Returner), each achieving it without doubt, all due to the Law Garland (法瓔珞) and thus fully possessing the fruits of various paths.' The Buddha further asked Pure Vision Bodhisattva: 'What do you think, son of a good family? If a Ganges River (恒沙) of beings all attain the fruit of Arhat (阿羅漢果, one who is worthy), without doubt and all achieving it, would their merit and blessings be great?' Pure Vision Bodhisattva replied to the Buddha: 'Very great, very great! World Honored One!' The Buddha said: 'Therefore, it is not as great as the merit and blessings of good men and good women who receive, uphold, recite, and chant the Law Garland Karma (法瓔珞業). Why? Because a Ganges River (恒沙) of beings can all attain Arhat (阿羅漢, one who is worthy), each achieving it without doubt, all due to the Law Garland (法瓔珞) and thus fully possessing the fruits of various paths.' The Buddha further asked Pure Vision Bodhisattva: 'What do you think, son of a good family? If a Ganges River (恒沙) of beings all attain Pratyekabuddha (辟支佛, Solitary Buddha), each achieving it without doubt, would their merit and blessings be great?' Pure Vision Bodhisattva replied to the Buddha: 'Very great, very great! World Honored One!' The Buddha said: 'Therefore, it is not as great as the merit and blessings of good men and good women who receive, uphold, recite, and chant the Law Garland Karma (法瓔珞業). Why? Because a Ganges River (恒沙) of beings can all attain Pratyekabuddha (辟支佛, Solitary Buddha), each achieving it without doubt, all due to the Law Garland (法瓔珞) and thus fully possessing the fruits of various paths.' The Buddha further asked Pure Vision Bodhisattva: 'What do you think, son of a good family? If a Ganges River (恒沙) of beings achieve one stage of practice, generate the intention to proceed on the path, cultivate the Eighteen Dharmas, the Thirty-Seven Limbs of Enlightenment, emptiness, signlessness, and wishlessness, would their merit and blessings be great?' Pure Vision Bodhisattva replied to the Buddha: 'Very great, very great! World Honored One!' The Buddha said: 'Therefore, it is not as great as the merit and blessings of good men and good women who receive, uphold, recite, and chant the Law Garland Karma (法瓔珞業). Why? Because a Ganges River (恒沙) of beings can all achieve one stage of practice, generate'

意趣道，修十八法三十七品空無相愿，一一成就而無狐疑，皆由法瓔珞而得具足諸道果報。」

佛復告凈觀菩薩：「云何？族姓子！若有一恒沙眾生，超一地住第二地，修行八法並修十八法、三十七品、空無相愿，其功德福寧為多不？」

凈觀菩薩白佛言：「甚多甚多！世尊！」

佛言：「故不如善男子、善女人法瓔珞業，其功德福不可稱量。何以故？一恒沙眾生超一地住第二地，修行八法並十八法、三十七品、空無相愿，一一成就而無狐疑，皆由法瓔珞而得具足諸道果報。」

佛復告凈觀菩薩曰：「云何？族姓子！若有一恒沙眾生，超一地、二地在三地中，修五凈法行五觀法，修行八法並十八法、三十七品、空無相愿，其功德福寧為多不？」

凈觀菩薩白佛言：「甚多甚多！世尊！」

佛言：「故不如善男子、善女人法瓔珞業，其功德福不可稱量。何以故？一恒沙眾生超一地、二地在三地中，修五凈法行五觀法，並修八法及十八法、三十七品、空無相愿，一一成就而無狐疑，皆由法瓔珞而得具足諸道果報。」

佛復告凈觀菩薩曰：「云何？族姓子！若有一恒沙眾生，從一地二地三地住四地中，修四法及七觀行並五凈法，行五觀法，修行八法並十八法、三十七品、空無相

【現代漢語翻譯】 現代漢語譯本： 意趣道說，修習十八法、三十七品（菩提分法，通往覺悟的三十七種修行方法）、空無相愿（佛教的三種解脫門，即空解脫門、無相解脫門、無愿解脫門），每一項都圓滿成就而沒有絲毫懷疑，這些都是因為法瓔珞（比喻佛法的莊嚴和珍貴）而得以具足各種道果報（修行所獲得的各種果報）。

佛陀又告訴凈觀菩薩（一位菩薩的名稱）說：『怎麼樣？善男子！如果有一恒河沙（數量極多）的眾生，超越第一地（菩薩修行階位的第一個階段）而安住于第二地（菩薩修行階位的第二個階段），修行八法（可能指八正道或其他八種修行方法），並且修習十八法、三十七品、空無相愿，他們的功德福報難道不多嗎？』

凈觀菩薩回答佛陀說：『非常多，非常多！世尊！』

佛陀說：『所以不如善男子、善女人修習法瓔珞業，他們的功德福報是不可稱量的。為什麼呢？因為一恒河沙的眾生超越第一地而安住于第二地，修行八法以及十八法、三十七品、空無相愿，每一項都圓滿成就而沒有絲毫懷疑，都是因為法瓔珞而得以具足各種道果報。』

佛陀又告訴凈觀菩薩說：『怎麼樣？善男子！如果有一恒河沙的眾生，超越第一地、第二地而安住在第三地（菩薩修行階位的第三個階段）中，修習五凈法（可能指五種清凈的修行方法），實行五觀法（可能指五種觀修方法），修行八法以及十八法、三十七品、空無相愿，他們的功德福報難道不多嗎？』

凈觀菩薩回答佛陀說：『非常多，非常多！世尊！』

佛陀說：『所以不如善男子、善女人修習法瓔珞業，他們的功德福報是不可稱量的。為什麼呢？因為一恒河沙的眾生超越第一地、第二地而安住在第三地中，修習五凈法，實行五觀法，並且修習八法以及十八法、三十七品、空無相愿，每一項都圓滿成就而沒有絲毫懷疑，都是因為法瓔珞而得以具足各種道果報。』

佛陀又告訴凈觀菩薩說：『怎麼樣？善男子！如果有一恒河沙的眾生，從第一地、第二地、第三地而安住在第四地（菩薩修行階位的第四個階段）中，修習四法（可能指四念處或其他四種修行方法）以及七觀行（可能指七覺支或其他七種觀修方法），並且修習五凈法，實行五觀法，修行八法以及十八法、三十七品、空無相愿，他們的功德福報難道不多嗎？』

【English Translation】 English version: The Path of Intent and Interest states that cultivating the Eighteen Dharmas, the Thirty-seven Limbs of Enlightenment (thirty-seven practices leading to enlightenment), and the Emptiness, Signlessness, and Wishlessness Vows (three doors of liberation in Buddhism, namely emptiness, signlessness, and wishlessness), each accomplished without any doubt, all result from the Dharma Garland (a metaphor for the adornment and preciousness of the Dharma) and lead to the complete attainment of various fruits of the path.

The Buddha further said to Bodhisattva Pure Vision (name of a Bodhisattva): 'What do you think, son of a good family? If there were as many beings as the sands of the Ganges River (an extremely large number), who transcend the first ground (the first stage of a Bodhisattva's path) and dwell in the second ground (the second stage of a Bodhisattva's path), cultivating the Eight Dharmas (possibly referring to the Eightfold Path or other eight practices) and also cultivating the Eighteen Dharmas, the Thirty-seven Limbs of Enlightenment, and the Emptiness, Signlessness, and Wishlessness Vows, would their merit and blessings be great?'

Bodhisattva Pure Vision replied to the Buddha, 'Very great, very great, World Honored One!'

The Buddha said, 'Therefore, it is not as good as the Dharma Garland practice of a good man or good woman; their merit and blessings are immeasurable. Why? Because as many beings as the sands of the Ganges River transcend the first ground and dwell in the second ground, cultivating the Eight Dharmas, the Eighteen Dharmas, the Thirty-seven Limbs of Enlightenment, and the Emptiness, Signlessness, and Wishlessness Vows, each accomplished without any doubt, all result from the Dharma Garland and lead to the complete attainment of various fruits of the path.'

The Buddha further said to Bodhisattva Pure Vision: 'What do you think, son of a good family? If there were as many beings as the sands of the Ganges River, who transcend the first and second grounds and dwell in the third ground (the third stage of a Bodhisattva's path), cultivating the Five Pure Dharmas (possibly referring to five pure practices), practicing the Five Contemplations (possibly referring to five types of meditation), cultivating the Eight Dharmas and also the Eighteen Dharmas, the Thirty-seven Limbs of Enlightenment, and the Emptiness, Signlessness, and Wishlessness Vows, would their merit and blessings be great?'

Bodhisattva Pure Vision replied to the Buddha, 'Very great, very great, World Honored One!'

The Buddha said, 'Therefore, it is not as good as the Dharma Garland practice of a good man or good woman; their merit and blessings are immeasurable. Why? Because as many beings as the sands of the Ganges River transcend the first and second grounds and dwell in the third ground, cultivating the Five Pure Dharmas, practicing the Five Contemplations, and also cultivating the Eight Dharmas, the Eighteen Dharmas, the Thirty-seven Limbs of Enlightenment, and the Emptiness, Signlessness, and Wishlessness Vows, each accomplished without any doubt, all result from the Dharma Garland and lead to the complete attainment of various fruits of the path.'

The Buddha further said to Bodhisattva Pure Vision: 'What do you think, son of a good family? If there were as many beings as the sands of the Ganges River, who from the first, second, and third grounds dwell in the fourth ground (the fourth stage of a Bodhisattva's path), cultivating the Four Dharmas (possibly referring to the Four Foundations of Mindfulness or other four practices) and also the Seven Contemplations (possibly referring to the Seven Factors of Enlightenment or other seven types of meditation), and also cultivating the Five Pure Dharmas, practicing the Five Contemplations, cultivating the Eight Dharmas and also the Eighteen Dharmas, the Thirty-seven Limbs of Enlightenment, and the Emptiness, Signlessness, and Wishlessness Vows, would their merit and blessings be great?'

愿，其功德福寧為多不？」

凈觀菩薩白佛言：「甚多甚多！」

佛言：「故不如善男子、善女人法瓔珞業，其功德福不可稱量。何以故？一恒沙眾生在第四地，修行四法及七觀行，修五凈法行五觀法，修行八法及十八法、三十七品、空無相愿，一一成就而無狐疑，皆由法瓔珞而得具足諸道果報。」

佛復告凈觀菩薩曰：「云何？族姓子！若有一恒沙眾生，在五住地修十二法心意不惑，堪任教化及修四法行七觀行，修五凈法行五觀法，修行八法及十八法、三十七品、空無相愿，其功德福寧為多不？」

凈觀菩薩白佛言：「甚多甚多！世尊！」

佛言：「故不如善男子、善女人法瓔珞業，其功德福不可稱量。何以故？一恒沙眾生在五地中，修十二行心意不惑，堪任教化及修四行、修五凈法，行五觀行、行七觀行，修行八法及十八法、三十七品、空無相愿，一一成就而無狐疑，皆由法瓔珞而得具足諸道果報。」

佛復告凈觀菩薩曰：「云何？族姓子！一恒沙眾生皆在六地，行六度無極：佈施、持戒、精進、忍辱、一心、智慧，修十二法心意不惑，堪任教化及修四法、行七觀行，修五凈法、行五觀法，及修八法及十八法、三十七品、空無相愿，其功德福寧為多不？」

凈觀菩薩

【現代漢語翻譯】 現代漢語譯本： 『如果有人發願，他們的功德福報多嗎？』

凈觀菩薩（Jingguan Pusa）對佛說：『非常多，非常多！』

佛說：『所以不如善男子、善女人修持法瓔珞業（Fayingluo ye），其功德福報不可稱量。為什麼呢？一恒河沙（Yihengsha）數量的眾生在第四地（Disidi），修行四法（Sifa）及七觀行（Qiguanxing），修五凈法（Wujingfa）行五觀法（Wuguanfa），修行八法（Bafa）及十八法（Shibafa）、三十七品（Sanshiqipin）、空無相愿（Kongwuxiangyuan），一一成就而沒有狐疑，都是由於法瓔珞（Fayingluo）而得以具足各種道果報。』

佛又告訴凈觀菩薩（Jingguan Pusa）說：『怎麼樣？族姓子（Zuxingzi）！如果有一恒河沙（Yihengsha）數量的眾生，在五住地（Wuzhudi）修十二法（Shierfa），心意不迷惑，堪能教化，以及修行四法（Sifa）行七觀行（Qiguanxing），修五凈法（Wujingfa）行五觀法（Wuguanfa），修行八法（Bafa）及十八法（Shibafa）、三十七品（Sanshiqipin）、空無相愿（Kongwuxiangyuan），他們的功德福報多嗎？』

凈觀菩薩（Jingguan Pusa）對佛說：『非常多，非常多！世尊！』

佛說：『所以不如善男子、善女人修持法瓔珞業（Fayingluo ye），其功德福報不可稱量。為什麼呢？一恒河沙（Yihengsha）數量的眾生在第五地中（Wudi zhong），修十二行（Shierxing），心意不迷惑，堪能教化，以及修行四行（Sixing）、修五凈法（Wujingfa），行五觀行（Wuguanxing）、行七觀行（Qiguanxing），修行八法（Bafa）及十八法（Shibafa）、三十七品（Sanshiqipin）、空無相愿（Kongwuxiangyuan），一一成就而沒有狐疑，都是由於法瓔珞（Fayingluo）而得以具足各種道果報。』

佛又告訴凈觀菩薩（Jingguan Pusa）說：『怎麼樣？族姓子（Zuxingzi）！一恒河沙（Yihengsha）數量的眾生都在第六地（Diliudi），行六度無極（Liuduwuji）：佈施（Bushi）、持戒（Chijie）、精進（Jingjin）、忍辱（Renru）、一心（Yixin）、智慧（Zhihui），修十二法（Shierfa），心意不迷惑，堪能教化，以及修行四法（Sifa）、行七觀行（Qiguanxing），修五凈法（Wujingfa）、行五觀法（Wuguanfa），以及修八法（Bafa）及十八法（Shibafa）、三十七品（Sanshiqipin）、空無相愿（Kongwuxiangyuan），他們的功德福報多嗎？』

凈觀菩薩（Jingguan Pusa）

【English Translation】 English version: 'If someone makes a vow, is their merit and blessedness great?'

Jingguan Bodhisattva (Pure Contemplation Bodhisattva) said to the Buddha, 'Very much, very much!'

The Buddha said, 'Therefore, it is not as good as the virtuous men and virtuous women practicing the Dharma Garland Karma (Fayingluo ye), whose merit and blessedness cannot be measured. Why? Because a Ganges sand (Yihengsha) number of beings in the Fourth Ground (Disidi), cultivate the Four Dharmas (Sifa) and the Seven Contemplations (Qiguanxing), cultivate the Five Pure Dharmas (Wujingfa) and practice the Five Contemplations (Wuguanfa), cultivate the Eight Dharmas (Bafa) and the Eighteen Dharmas (Shibafa), the Thirty-seven Factors of Enlightenment (Sanshiqipin), the Emptiness, Signlessness, and Wishlessness Vows (Kongwuxiangyuan), each one achieving them without doubt, all due to the Dharma Garland (Fayingluo) and thus fully possessing all the fruits of the path.'

The Buddha again told Jingguan Bodhisattva (Pure Contemplation Bodhisattva), 'What do you think? Son of a good family (Zuxingzi)! If there are a Ganges sand (Yihengsha) number of beings, in the Fifth Dwelling Ground (Wuzhudi) cultivating the Twelve Dharmas (Shierfa), their minds not confused, capable of teaching and transforming, and cultivating the Four Dharmas (Sifa), practicing the Seven Contemplations (Qiguanxing), cultivating the Five Pure Dharmas (Wujingfa), practicing the Five Contemplations (Wuguanfa), cultivating the Eight Dharmas (Bafa) and the Eighteen Dharmas (Shibafa), the Thirty-seven Factors of Enlightenment (Sanshiqipin), the Emptiness, Signlessness, and Wishlessness Vows (Kongwuxiangyuan), is their merit and blessedness great?'

Jingguan Bodhisattva (Pure Contemplation Bodhisattva) said to the Buddha, 'Very much, very much! World Honored One!'

The Buddha said, 'Therefore, it is not as good as the virtuous men and virtuous women practicing the Dharma Garland Karma (Fayingluo ye), whose merit and blessedness cannot be measured. Why? Because a Ganges sand (Yihengsha) number of beings in the Fifth Ground (Wudi zhong), cultivate the Twelve Practices (Shierxing), their minds not confused, capable of teaching and transforming, and cultivating the Four Practices (Sixing), cultivating the Five Pure Dharmas (Wujingfa), practicing the Five Contemplations (Wuguanxing), practicing the Seven Contemplations (Qiguanxing), cultivating the Eight Dharmas (Bafa) and the Eighteen Dharmas (Shibafa), the Thirty-seven Factors of Enlightenment (Sanshiqipin), the Emptiness, Signlessness, and Wishlessness Vows (Kongwuxiangyuan), each one achieving them without doubt, all due to the Dharma Garland (Fayingluo) and thus fully possessing all the fruits of the path.'

The Buddha again told Jingguan Bodhisattva (Pure Contemplation Bodhisattva), 'What do you think? Son of a good family (Zuxingzi)! A Ganges sand (Yihengsha) number of beings are all in the Sixth Ground (Diliudi), practicing the Six Perfections (Liuduwuji): Giving (Bushi), Morality (Chijie), Diligence (Jingjin), Patience (Renru), Concentration (Yixin), Wisdom (Zhihui), cultivating the Twelve Dharmas (Shierfa), their minds not confused, capable of teaching and transforming, and cultivating the Four Dharmas (Sifa), practicing the Seven Contemplations (Qiguanxing), cultivating the Five Pure Dharmas (Wujingfa), practicing the Five Contemplations (Wuguanfa), and cultivating the Eight Dharmas (Bafa) and the Eighteen Dharmas (Shibafa), the Thirty-seven Factors of Enlightenment (Sanshiqipin), the Emptiness, Signlessness, and Wishlessness Vows (Kongwuxiangyuan), is their merit and blessedness great?'

Jingguan Bodhisattva (Pure Contemplation Bodhisattva)

白佛言：「甚多甚多！世尊！」

佛言：「故不如善男子、善女人法瓔珞業，其功德福不可稱量。何以故？一恒沙眾生在六地中，行六度無極：佈施、持戒、忍辱、精進、一心、智慧，修十二法堪任教化，及修四法、行七觀行，修五凈法、行五觀行，及修八法及十八法、三十七品、空無相愿，法瓔珞業其功德福不可稱量，一一成就而無狐疑，皆由法瓔珞而得具足諸道果報。」

佛復告凈觀菩薩曰：「云何？族姓子！一恒沙眾生在七地中，逮不退轉行十三法，畢志堅固當成無上等正覺，得四無畏，獲四辯才，行六度無極：佈施、持戒、忍辱、精進、一心、智慧，修十二法心意不惑，堪任教化及修四法、行七觀行，修五凈法、行五觀行，及修八法及十八法、三十七品、空無相愿，其功德福寧為多不？」

凈觀菩薩白佛言：「甚多甚多！世尊！」

佛言：「故不如善男子、善女人法瓔珞業，其功德福不可稱量。何以故？一恒沙眾生在七地中逮不退轉行十三法，畢志堅固當成無上等正覺，得四無畏獲四辯才，行六度無極：佈施、持戒、忍辱、精進、一心、智慧，修十二法心意不惑，堪任教化及修四法、行七觀行，修五凈法、行五觀行，及修八法及十八法、三十七品、空無相愿，法瓔珞業其功德福不可

【現代漢語翻譯】 現代漢語譯本 凈觀菩薩稟告佛說：『非常多，非常多！世尊！』 佛說：『因此，比不上善男子、善女人修持法瓔珞業的功德福報，其功德福報不可稱量。為什麼呢？因為一恒河沙數的眾生在六地中，修持六度波羅蜜（佈施、持戒、忍辱、精進、一心、智慧），修持十二法堪能教化眾生，以及修持四法、行七觀行，修五凈法、行五觀行，以及修八法及十八法、三十七道品、空無相愿，法瓔珞業的功德福報不可稱量，一一成就而沒有狐疑，都是由於法瓔珞而得以具足各種道果報。』 佛又告訴凈觀菩薩說：『怎麼樣？善男子！一恒河沙數的眾生在七地中，證得不退轉，修行十三法，畢生堅定，應當成就無上正等正覺，得到四無畏，獲得四辯才，修行六度波羅蜜（佈施、持戒、忍辱、精進、一心、智慧），修持十二法心意不迷惑，堪能教化眾生，以及修持四法、行七觀行，修五凈法、行五觀行，以及修八法及十八法、三十七道品、空無相愿，他們的功德福報難道不多嗎？』 凈觀菩薩稟告佛說：『非常多，非常多！世尊！』 佛說：『因此，比不上善男子、善女人修持法瓔珞業的功德福報，其功德福報不可稱量。為什麼呢？因為一恒河沙數的眾生在七地中證得不退轉，修行十三法，畢生堅定，應當成就無上正等正覺，得到四無畏，獲得四辯才，修行六度波羅蜜（佈施、持戒、忍辱、精進、一心、智慧），修持十二法心意不迷惑，堪能教化眾生，以及修持四法、行七觀行，修五凈法、行五觀行，以及修八法及十八法、三十七道品、空無相愿，法瓔珞業的功德福報不可'

【English Translation】 English version The Bodhisattva Jingguan (Pure Contemplation) said to the Buddha: 'Very much, very much! World Honored One!' The Buddha said: 'Therefore, it is not comparable to the merit and blessings of a virtuous man or virtuous woman who cultivates the Dharma Garland Karma (法瓔珞業), whose merit and blessings are immeasurable. Why? Because a number of beings equal to the sands of one Ganges River, in the sixth Bhumi (地, stage), practice the Six Paramitas (六度波羅蜜): Dāna (佈施, generosity), Śīla (持戒, discipline), Kṣānti (忍辱, patience), Vīrya (精進, diligence), Dhyāna (一心, concentration), and Prajñā (智慧, wisdom), cultivate the Twelve Dharmas capable of teaching and transforming, as well as cultivate the Four Dharmas, practice the Seven Contemplations, cultivate the Five Pure Dharmas, practice the Five Contemplations, as well as cultivate the Eight Dharmas and the Eighteen Dharmas, the Thirty-seven Factors of Enlightenment (三十七品), Emptiness, Signlessness, and Wishlessness (空無相願). The merit and blessings of the Dharma Garland Karma are immeasurable, each one accomplished without doubt, all due to the Dharma Garland, which allows them to fully possess all the fruits of the path.' The Buddha further said to the Bodhisattva Jingguan: 'What do you think? Son of a good family! A number of beings equal to the sands of one Ganges River, in the seventh Bhumi, attain non-retrogression, practice the Thirteen Dharmas, and with unwavering determination, will achieve Anuttara-samyak-sambodhi (無上等正覺, unsurpassed perfect enlightenment), obtain the Four Fearlessnesses (四無畏), acquire the Four Eloquences (四辯才), practice the Six Paramitas: Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā, cultivate the Twelve Dharmas without confusion in their minds, capable of teaching and transforming, as well as cultivate the Four Dharmas, practice the Seven Contemplations, cultivate the Five Pure Dharmas, practice the Five Contemplations, as well as cultivate the Eight Dharmas and the Eighteen Dharmas, the Thirty-seven Factors of Enlightenment, Emptiness, Signlessness, and Wishlessness. Is their merit and blessings not great?' The Bodhisattva Jingguan said to the Buddha: 'Very much, very much! World Honored One!' The Buddha said: 'Therefore, it is not comparable to the merit and blessings of a virtuous man or virtuous woman who cultivates the Dharma Garland Karma, whose merit and blessings are immeasurable. Why? Because a number of beings equal to the sands of one Ganges River, in the seventh Bhumi, attain non-retrogression, practice the Thirteen Dharmas, and with unwavering determination, will achieve Anuttara-samyak-sambodhi, obtain the Four Fearlessnesses, acquire the Four Eloquences, practice the Six Paramitas: Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā, cultivate the Twelve Dharmas without confusion in their minds, capable of teaching and transforming, as well as cultivate the Four Dharmas, practice the Seven Contemplations, cultivate the Five Pure Dharmas, practice the Five Contemplations, as well as cultivate the Eight Dharmas and the Eighteen Dharmas, the Thirty-seven Factors of Enlightenment, Emptiness, Signlessness, and Wishlessness. The merit and blessings of the Dharma Garland Karma are not'

稱量，一一成就而無狐疑，皆由法瓔珞而得具足諸道果報。」

佛復告凈觀菩薩曰：「云何？族姓子！一恒沙眾生在八地中立童真行，成就十二妙法及五慧業行十三法，畢志堅固當成無上等正覺，得四無畏獲四辯才，行六度無極：佈施、持戒、忍辱、精進、一心、智慧，修十二法心意不惑，堪任教化及修四法、行七觀行，修五凈法、行五觀行，及修八法及十八法、三十七品、空無相愿，其功德福寧為多不？」

凈觀菩薩白佛言：「甚多甚多！」

佛言：「故不如善男子、善女人法瓔珞業，其功德福不可稱量。何以故？一恒沙眾生在八地中立童真行，成就十二妙法心意不惑，堪任教化及修四法、行七觀行，修五凈法、行五觀行，及修八法及十八法、三十七品、空無相愿，法瓔珞業其功德福不可稱量，一一成就而無狐疑，皆由法瓔珞而得具足諸道果報。」

佛復告凈觀菩薩曰：「云何？族姓子！一恒沙眾生在九地中，必當堅住得佛無量神德之業，盡舍諸法不復修習，進當成佛無復退轉，其功德福寧為多不？」

凈觀菩薩白佛言：「甚多！甚多！世尊！」

佛言：「故不如善男子、善女人法瓔珞業，其功德福不可稱量。何以故？一恒沙眾生在九地中立童真行，成就十二妙法，心意不惑

【現代漢語翻譯】 現代漢語譯本： 『稱量，一一成就而無狐疑，皆由法瓔珞（Dharma-net jewel）而得具足諸道果報。』

佛陀又告訴凈觀菩薩（Pure Vision Bodhisattva）說：『怎麼樣？善男子！一恒河沙（Ganges river sand）數量的眾生在八地（eighth ground）中立童真行（practice of pure conduct），成就十二妙法（twelve wondrous dharmas）及五慧業行（five wisdom karma practices）十三法（thirteen dharmas），畢生堅定當成就無上正等正覺（Anuttara-samyak-sambodhi），得四無畏（four fearlessnesses）獲四辯才（four eloquence），行六度無極（six paramitas）：佈施（dana）、持戒（sila）、忍辱（ksanti）、精進（virya）、一心（dhyana）、智慧（prajna），修十二法心意不惑，堪任教化及修四法、行七觀行，修五凈法、行五觀行，及修八法及十八法、三十七品（thirty-seven factors of enlightenment）、空無相愿（emptiness, signlessness, wishlessness），其功德福寧為多不？』

凈觀菩薩對佛說：『非常多！非常多！』

佛說：『所以不如善男子、善女人法瓔珞業，其功德福不可稱量。為什麼呢？一恒河沙數量的眾生在八地中立童真行，成就十二妙法心意不惑，堪任教化及修四法、行七觀行，修五凈法、行五觀行，及修八法及十八法、三十七品、空無相愿，法瓔珞業其功德福不可稱量，一一成就而無狐疑，皆由法瓔珞而得具足諸道果報。』

佛陀又告訴凈觀菩薩說：『怎麼樣？善男子！一恒河沙數量的眾生在九地（ninth ground）中，必定能夠堅定安住而得到佛陀無量神德之業，完全捨棄諸法不再修習，前進必定成佛而不再退轉，他們的功德福報難道不多嗎？』

凈觀菩薩對佛說：『非常多！非常多！世尊！』

佛說：『所以不如善男子、善女人法瓔珞業，其功德福不可稱量。為什麼呢？一恒河沙數量的眾生在九地中立童真行，成就十二妙法，心意不惑

【English Translation】 English version: 'Measure, each and every accomplishment without doubt, all obtained through the Dharma-net jewel (Dharma-net jewel) and fully possessing the fruits of all paths.'

The Buddha further said to Pure Vision Bodhisattva (Pure Vision Bodhisattva): 'What do you think? Good son! If a number of beings equal to the sands of one Ganges river (Ganges river sand) establish pure conduct (practice of pure conduct) in the eighth ground (eighth ground), accomplish the twelve wondrous dharmas (twelve wondrous dharmas) and the thirteen dharmas (thirteen dharmas) of the five wisdom karma practices (five wisdom karma practices), and are determined to achieve Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), attain the four fearlessnesses (four fearlessnesses), acquire the four eloquence (four eloquence), practice the six paramitas (six paramitas): giving (dana), morality (sila), patience (ksanti), diligence (virya), concentration (dhyana), and wisdom (prajna), cultivate the twelve dharmas without confusion in mind, are capable of teaching and transforming, cultivate the four dharmas, practice the seven contemplations, cultivate the five pure dharmas, practice the five contemplations, and cultivate the eight dharmas and the eighteen dharmas, the thirty-seven factors of enlightenment (thirty-seven factors of enlightenment), emptiness, signlessness, and wishlessness (emptiness, signlessness, wishlessness), would their merit and blessings be many?'

Pure Vision Bodhisattva said to the Buddha: 'Very many! Very many!'

The Buddha said: 'Therefore, it is not as good as the Dharma-net jewel karma of good men and good women, whose merit and blessings are immeasurable. Why? If a number of beings equal to the sands of one Ganges river establish pure conduct in the eighth ground, accomplish the twelve wondrous dharmas without confusion in mind, are capable of teaching and transforming, cultivate the four dharmas, practice the seven contemplations, cultivate the five pure dharmas, practice the five contemplations, and cultivate the eight dharmas and the eighteen dharmas, the thirty-seven factors of enlightenment, emptiness, signlessness, and wishlessness, the Dharma-net jewel karma, their merit and blessings are immeasurable, each and every accomplishment without doubt, all obtained through the Dharma-net jewel and fully possessing the fruits of all paths.'

The Buddha further said to Pure Vision Bodhisattva: 'What do you think? Good son! If a number of beings equal to the sands of one Ganges river in the ninth ground (ninth ground) will surely be able to firmly abide and obtain the immeasurable divine virtue karma of the Buddha, completely abandon all dharmas and no longer practice, and will surely advance to become a Buddha without regression, would their merit and blessings be many?'

Pure Vision Bodhisattva said to the Buddha: 'Very many! Very many! World Honored One!'

The Buddha said: 'Therefore, it is not as good as the Dharma-net jewel karma of good men and good women, whose merit and blessings are immeasurable. Why? If a number of beings equal to the sands of one Ganges river establish pure conduct in the ninth ground, accomplish the twelve wondrous dharmas, without confusion in mind

堪任教化，如此之比滿十方恒沙及前一地二地乃至九地，故不如法瓔珞業，其功德福不可稱量，一一成就而無狐疑，皆由法瓔珞而得具足諸道果報。」

爾時，世尊告凈觀菩薩：「如我今日如來、至真、等正覺三界獨尊，盡統三千大千世界，故號天中之天。斯由法瓔珞業而得成就，其功德福不可稱量，具足深要諸道果報。」

爾時，有菩薩名曰辯通，即從座起，長跪叉手，前白佛言：「若有善男子、善女人心意好樂，欲得修習法瓔珞者，云何用心？當行何法而得成就法瓔珞慧？」

佛言：「善哉，善哉！族姓子！若有善男子、善女人，欲得修習法瓔珞者，當去妄想不生識著，諸念具足得入眾定，游至十方無量世界，從一佛國至一佛國，承事供養諸佛世尊。何以故？皆由無識著想，而得具足諸道果報。」◎

菩薩瓔珞經◎受迦葉勸行品第二十三

爾時，佛告比丘、比丘尼、優婆塞、優婆夷，及諸大眾普來會者，及菩薩摩訶薩：「誰能堪任於如來前，說有行無行不可思議眾智之門？」

爾時，一切大眾聞如來說有行無行不可思議眾智之門，默然不對。爾時，世尊放舌相光明，普照無數無量國土，使無量眾生皆見光明，其見光者，皆發無上正真道意。

時東方去此十億江河沙數

【現代漢語翻譯】 現代漢語譯本：能勝任教化，像這樣的人，即使數量等同於十方恒河沙數，並且超越初地、二地乃至九地的菩薩，都不如依法修持瓔珞業的功德。這種功德福報是無法估量的，每一項成就都毫無狐疑，全部都是因為修持法瓔珞而圓滿獲得各種道果報應。 當時，世尊告訴凈觀菩薩：『我今日作為如來（Tathagata，佛的稱號之一，意為「如實而來者」）、至真（Satya，真諦）、等正覺（Samyak-sambuddha，完全覺悟者），是三界中獨一無二的尊者，統領整個三千大千世界，所以被稱為天中之天。』這都是因為修持法瓔珞業而獲得的成就，其功德福報不可估量，圓滿具備深奧重要的各種道果報應。 當時，有一位菩薩名叫辯通（Biantong，菩薩名），立即從座位上站起，長跪合掌，向前對佛說：『如果有善男子、善女人心懷喜悅，想要修習法瓔珞，應該如何用心？應當奉行什麼法才能成就法瓔珞的智慧？』 佛說：『好啊，好啊！族姓子（Kulasunu，對出身高貴者的稱呼）！如果有善男子、善女人想要修習法瓔珞，應當去除妄想，不生執著，各種念頭都圓滿具足，得以進入各種禪定，遊歷到十方無量世界，從一個佛國到另一個佛國，承事供養諸佛世尊。』為什麼呢？都是因為沒有執著妄想，才能圓滿具足各種道果報應。 菩薩瓔珞經◎受迦葉勸行品第二十三 當時，佛告訴比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾），以及所有前來集會的大眾，和菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）：『誰能勝任在如來面前，宣說有行無行不可思議的眾智之門？』 當時，一切大眾聽到如來說有行無行不可思議的眾智之門，都沉默不語。當時，世尊放出舌相光明，普遍照耀無數無量的國土，使無量眾生都見到光明，凡是見到光明的人，都發起了無上正真道意。 當時，在東方，距離這裡有十億恒河沙數

【English Translation】 English version: 'Capable of teaching and transforming, even if the number of such individuals equals the sands of the Ganges River in the ten directions, and surpasses the bodhisattvas of the first, second, and even ninth grounds, they are not comparable to the merit of practicing the Dharma-necklace karma according to the Dharma. This merit and blessing are immeasurable, and every accomplishment is without doubt, all due to the complete attainment of various paths and fruits through the practice of the Dharma-necklace.' At that time, the World Honored One told Pure Vision Bodhisattva: 'I, today, as the Tathagata (Tathagata, one of the titles of the Buddha, meaning 'the one who comes as is'), the Perfectly True (Satya, the truth), the Equally Rightly Awakened One (Samyak-sambuddha, the fully enlightened one), am the unique尊者 in the three realms, governing the entire three thousand great thousand worlds, hence called the 'Heaven above Heavens.' This is all due to the accomplishment of the Dharma-necklace karma, whose merit and blessing are immeasurable, fully possessing the profound and essential fruits of various paths.' At that time, there was a bodhisattva named Biantong (Biantong, name of a Bodhisattva), who immediately rose from his seat, knelt with palms together, and said to the Buddha: 'If there are good men and good women who are joyful and wish to practice the Dharma-necklace, how should they apply their minds? What Dharma should they practice to achieve the wisdom of the Dharma-necklace?' The Buddha said: 'Excellent, excellent! Son of a good family (Kulasunu, a term of address for someone of noble birth)! If there are good men and good women who wish to practice the Dharma-necklace, they should eliminate delusional thoughts, not give rise to attachments, and have all kinds of thoughts fully complete, so that they can enter various samadhis (Samadhi, meditative states), travel to the immeasurable worlds in the ten directions, from one Buddha-land to another, serving and making offerings to all the Buddhas, World Honored Ones.' Why? It is all because of the absence of attachment and delusion that they can fully attain the fruits of various paths. Bodhisattva Necklace Sutra◎Chapter Twenty-Three on Receiving Kashyapa's Encouragement to Practice At that time, the Buddha told the Bhikkhus (Bhikkhu, ordained monks), Bhikkhunis (Bhikkhuni, ordained nuns), Upasakas (Upasaka, laymen), Upasikas (Upasika, laywomen), and all the assembled masses, and the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great bodhisattvas): 'Who can be capable of proclaiming before the Tathagata the gate of the inconceivable wisdom of action and non-action?' At that time, all the assembly, hearing the Tathagata speak of the gate of the inconceivable wisdom of action and non-action, remained silent. At that time, the World Honored One emitted light from his tongue, universally illuminating countless immeasurable lands, causing countless beings to see the light, and those who saw the light all aroused the intention for unsurpassed, perfectly true enlightenment. At that time, in the east, at a distance of ten billion Ganges River sands from here

，過是數已有佛土名蓮華凈，佛名凈教如來、至真、等正覺，見釋迦文放大光明普照三千大千佛土，即遣菩薩萬二千人來至忍土，至世尊所，頭面禮足在一面坐。

南方去此十億江河沙數諸佛國土，有佛名一道，復見光明，尋遣菩薩八千大士來至忍界，至如來所，繞佛三匝在一面坐。

西方去此七江河沙等諸佛世界，有佛名曰無礙如來、至真、等正覺，見此光明普有所照，即遣千二百大士，盡得神通行過魔界，來至忍土，至如來所，頭面禮足在一面坐。

北方去此十三億江河沙數，有佛土名曰如(鄉本妙)像，佛名正意如來、至真、等正覺，復見光明普照三千大千世界，尋遣五萬菩薩，悉皆神足六通清徹，來至忍界世尊所，頭面禮足在一面坐。

東北角方去此八江河沙數，有佛土名曰除垢，佛名等行如來、至真、等正覺，見此光明，復遣菩薩七千大士來至忍土，至如來所，頭面禮足在一面坐。

東南角去此三億佛土，有佛國名曰積寶，佛名善積如來、至真、等正覺，復見光明，尋遣七百正士，皆得神通獲無礙慧，來至忍界，至世尊所，頭面禮足在一面坐。

西南角去此十江河沙數諸佛國土，有佛土名曰一相，佛名等慧如來、至真、等正覺，見此光明，尋遣千五百大士來至忍界，

【現代漢語翻譯】 現代漢語譯本：在超過無數佛土之外，有一個佛土名為蓮華凈（Lianhua Jing，意為蓮花清凈），那裡的佛名為凈教如來（Jingjiao Rulai，意為清凈教導的如來）、至真（Zhenzhi，意為達到真理）、等正覺（Dengzhengjue，意為平等正覺）。他見到釋迦文佛（Shijiamouni Fo）放出大光明普照三千大千佛土，立即派遣一萬二千位菩薩來到忍土（Rentu，意為堪忍的世界），到達世尊（Shizun，意為世間尊者）處，以頭面禮拜雙足，在一旁坐下。 在南方，距離此地十億個恒河沙數般的諸佛國土之外，有一佛名為一道（Yidao，意為唯一道路），也見到光明，隨即派遣八千位大菩薩來到忍界，到達如來（Rulai，意為如實而來者）處，繞佛三圈，在一旁坐下。 在西方，距離此地七個恒河沙數般的諸佛世界，有一佛名為無礙如來（Wuai Rulai，意為無障礙的如來）、至真、等正覺，見到此光明普遍照耀，立即派遣一千二百位大士，都已獲得神通，穿過魔界，來到忍土，到達如來處，以頭面禮拜雙足，在一旁坐下。 在北方，距離此地十三億個恒河沙數，有一佛土名為如像（Ruxiang，意為如實之像），那裡的佛名為正意如來（Zhengyi Rulai，意為正念的如來）、至真、等正覺，也見到光明普照三千大千世界，隨即派遣五萬位菩薩，都具有神通，六通清澈，來到忍界世尊處，以頭面禮拜雙足，在一旁坐下。 在東北角方向，距離此地八個恒河沙數，有一佛土名為除垢（Chugou，意為去除污垢），那裡的佛名為等行如來（Dengxing Rulai，意為平等行為的如來）、至真、等正覺，見到此光明，又派遣七千位大菩薩來到忍土，到達如來處，以頭面禮拜雙足，在一旁坐下。 在東南角方向，距離此地三億個佛土，有一佛國名為積寶（Jibao，意為積聚珍寶），那裡的佛名為善積如來（Shanji Rulai，意為善於積聚的如來）、至真、等正覺，也見到光明，隨即派遣七百位正士，都已獲得神通，獲得無礙智慧，來到忍界，到達世尊處，以頭面禮拜雙足，在一旁坐下。 在西南角方向，距離此地十個恒河沙數般的諸佛國土，有一佛土名為一相（Yixiang，意為唯一之相），那裡的佛名為等慧如來（Denghui Rulai，意為平等智慧的如來）、至真、等正覺，見到此光明，隨即派遣一千五百位大菩薩來到忍界。

【English Translation】 English version: Beyond countless Buddha lands, there is a Buddha land named Lianhua Jing (蓮華凈, meaning Lotus Purity), where the Buddha is named Jingjiao Rulai (凈教如來, meaning Pure Teaching Tathagata), Zhenzhi (至真, meaning Attained Truth), Dengzhengjue (等正覺, meaning Equal and Righteous Enlightenment). Seeing Shakyamuni Buddha (釋迦文佛, Shijiamouni Fo) emit great light universally illuminating the three thousand great thousand Buddha lands, he immediately dispatched twelve thousand Bodhisattvas to the Rentu (忍土, meaning World of Endurance), arriving at the place of the World Honored One (世尊, Shizun, meaning World Honored One), bowing their heads to his feet and sitting on one side. In the south, beyond ten billion Ganges river sands of Buddha lands from here, there is a Buddha named Yidao (一道, meaning One Path), who also saw the light, and immediately dispatched eight thousand great Bodhisattvas to the World of Endurance, arriving at the place of the Tathagata (如來, Rulai, meaning Thus Come One), circumambulating the Buddha three times and sitting on one side. In the west, beyond seven Ganges river sands of Buddha worlds from here, there is a Buddha named Wuai Rulai (無礙如來, meaning Unobstructed Tathagata), Zhenzhi, Dengzhengjue, seeing this light universally illuminating, he immediately dispatched twelve hundred great beings, all of whom had obtained supernatural powers, passing through the realm of demons, arriving at the World of Endurance, arriving at the place of the Tathagata, bowing their heads to his feet and sitting on one side. In the north, beyond thirteen billion Ganges river sands from here, there is a Buddha land named Ruxiang (如像, meaning Like Image), where the Buddha is named Zhengyi Rulai (正意如來, meaning Righteous Intention Tathagata), Zhenzhi, Dengzhengjue, also seeing the light universally illuminating the three thousand great thousand worlds, he immediately dispatched fifty thousand Bodhisattvas, all of whom had supernatural powers, the six penetrations clear and pure, arriving at the place of the World Honored One in the World of Endurance, bowing their heads to his feet and sitting on one side. In the northeast direction, beyond eight Ganges river sands from here, there is a Buddha land named Chugou (除垢, meaning Removing Defilement), where the Buddha is named Dengxing Rulai (等行如來, meaning Equal Conduct Tathagata), Zhenzhi, Dengzhengjue, seeing this light, he again dispatched seven thousand great Bodhisattvas to the World of Endurance, arriving at the place of the Tathagata, bowing their heads to his feet and sitting on one side. In the southeast direction, beyond three hundred million Buddha lands from here, there is a Buddha country named Jibao (積寶, meaning Accumulating Treasures), where the Buddha is named Shanji Rulai (善積如來, meaning Good Accumulation Tathagata), Zhenzhi, Dengzhengjue, also seeing the light, he immediately dispatched seven hundred righteous beings, all of whom had obtained supernatural powers and acquired unobstructed wisdom, arriving at the World of Endurance, arriving at the place of the World Honored One, bowing their heads to his feet and sitting on one side. In the southwest direction, beyond ten Ganges river sands of Buddha lands from here, there is a Buddha land named Yixiang (一相, meaning One Aspect), where the Buddha is named Denghui Rulai (等慧如來, meaning Equal Wisdom Tathagata), Zhenzhi, Dengzhengjue, seeing this light, he immediately dispatched fifteen hundred great Bodhisattvas to the World of Endurance.

至世尊所，頭面禮足在一面坐。

西北角去此十四億江河沙數諸佛國土，有國土名曰清凈，佛名眾德如來、至真、等正覺，見此光已，尋遣五千菩薩來至忍界，至世尊所，頭面禮足在一面坐。

上方去此過眾生界，復過二恒沙世界，有佛土名曰普慈，佛名弘等如來、至真、等正覺，見此光明，尋遣五千菩薩來至忍界，至世尊所，頭面禮足在一面坐。

下方去此三十二億江河沙數，有佛土名曰堅固，佛名不捨弘誓如來、至真、等正覺，見釋迦文佛放大光明，復遣十千大士從下方來，至世尊所，頭面禮足在一面坐。

是時，世尊見眾坐已定，便告諸來會者：「吾今當說有行無行。諦聽諦聽！善思念之！若有善男子、善女人，從須陀洹乃至阿羅漢，未得如來道慧藏者，斯等之類不在聖例。」

爾時，座上有九萬二千無著阿羅漢，從異方世界來詣忍土，欲從如來聽法瓔珞有行無行。今聞世尊吐如此教，若善男子、善女人，從須陀洹乃至阿羅漢，未踐如來道慧藏者，斯等之類不在聖例。是時，九萬二千得道阿羅漢，諸漏已盡縛結以解，更不受生如實知之。時摩訶迦葉、阿若拘鄰、舍利弗、摩訶目犍連、賓頭盧、摩訶迦旃延、離越、須菩提、滿愿子，九萬二千人等，即從座起，頭面禮如來足，繞佛

【現代漢語翻譯】 現代漢語譯本： 到達世尊處，以頭面禮拜佛足，在一旁坐下。 從西北角出發，經過十四億恒河沙數個佛國，有一個國土名叫清凈（清凈：指沒有污染的佛土），佛號眾德如來（眾德如來：具有眾多功德的如來）、至真（至真：達到真理的極致）、等正覺（等正覺：與佛同等的覺悟），見到此光明后，立即派遣五千菩薩來到忍界（忍界：娑婆世界，眾生需要忍受各種苦難的世界），到達世尊處，以頭面禮拜佛足，在一旁坐下。 從上方出發，經過眾生界，再經過兩個恒河沙數的世界，有一個佛土名叫普慈（普慈：普遍慈悲的佛土），佛號弘等如來（弘等如來：弘揚平等之道的如來）、至真（至真：達到真理的極致）、等正覺（等正覺：與佛同等的覺悟），見到此光明后，立即派遣五千菩薩來到忍界（忍界：娑婆世界，眾生需要忍受各種苦難的世界），到達世尊處，以頭面禮拜佛足，在一旁坐下。 從下方出發，經過三十二億恒河沙數個佛國，有一個佛土名叫堅固（堅固：穩固不動的佛土），佛號不捨弘誓如來（不捨弘誓如來：永不放棄弘大誓願的如來）、至真（至真：達到真理的極致）、等正覺（等正覺：與佛同等的覺悟），見到釋迦文佛（釋迦文佛：娑婆世界的教主）放出大光明，又派遣一萬大士從下方前來，到達世尊處，以頭面禮拜佛足，在一旁坐下。 這時，世尊看到大眾都已坐定，便告訴前來集會的人們：『我現在要說有行無行（有行無行：指修行上的有為法和無為法）。仔細聽！仔細聽！好好思考！如果有善男子、善女人，從須陀洹（須陀洹：小乘初果，預流果）乃至阿羅漢（阿羅漢：小乘最高果位，斷盡煩惱），沒有得到如來道慧藏（如來道慧藏：如來所證悟的智慧寶藏）的，這類人都不在聖賢之列。』 當時，座上有九萬二千位無著阿羅漢（無著阿羅漢：沒有執著的阿羅漢），從其他世界來到忍土（忍土：娑婆世界），想要從如來那裡聽聞法瓔珞有行無行（法瓔珞有行無行：以佛法裝飾的有為法和無為法）。現在聽到世尊說出這樣的教誨，如果善男子、善女人，從須陀洹（須陀洹：小乘初果，預流果）乃至阿羅漢（阿羅漢：小乘最高果位，斷盡煩惱），沒有證得如來道慧藏（如來道慧藏：如來所證悟的智慧寶藏）的，這類人都不在聖賢之列。這時，九萬二千位得道阿羅漢，各種煩惱已經斷盡，束縛已經解開，不再受輪迴生死，如實地了知真理。當時摩訶迦葉（摩訶迦葉：佛陀的大弟子）、阿若拘鄰（阿若拘鄰：佛陀最早的弟子之一）、舍利弗（舍利弗：佛陀的智慧第一的弟子）、摩訶目犍連（摩訶目犍連：佛陀的神通第一的弟子）、賓頭盧（賓頭盧：奉佛之命常住世間應供的阿羅漢）、摩訶迦旃延（摩訶迦旃延：佛陀的論議第一的弟子）、離越（離越：阿羅漢名）、須菩提（須菩提：佛陀的解空第一的弟子）、滿愿子（滿愿子：佛陀的說法第一的弟子），這九萬二千人等，立即從座位上站起來，以頭面禮拜如來足，繞佛

【English Translation】 English version: They arrived at where the World Honored One was, bowed their heads to His feet, and sat to one side. From the northwest corner, passing through fourteen billion Ganges-river-sands of Buddha lands, there is a land named Pure (Pure: referring to a Buddha land without defilement), whose Buddha is named Multitude of Virtues Tathagata (Multitude of Virtues Tathagata: the Tathagata possessing numerous merits), the Truly Real (Truly Real: reaching the ultimate of truth), the Equally Rightly Awakened (Equally Rightly Awakened: awakened equally to the Buddha). Having seen this light, He immediately sent five thousand Bodhisattvas to the Sahā world (Sahā world: the world of suffering where beings must endure various hardships), who arrived at where the World Honored One was, bowed their heads to His feet, and sat to one side. From above, passing through the realm of beings, and then passing through two Ganges-river-sands of worlds, there is a Buddha land named Universal Compassion (Universal Compassion: a Buddha land of universal compassion), whose Buddha is named Vast and Equal Tathagata (Vast and Equal Tathagata: the Tathagata who propagates the path of vastness and equality), the Truly Real (Truly Real: reaching the ultimate of truth), the Equally Rightly Awakened (Equally Rightly Awakened: awakened equally to the Buddha). Having seen this light, He immediately sent five thousand Bodhisattvas to the Sahā world (Sahā world: the world of suffering where beings must endure various hardships), who arrived at where the World Honored One was, bowed their heads to His feet, and sat to one side. From below, passing through thirty-two billion Ganges-river-sands of Buddha lands, there is a Buddha land named Firm (Firm: a stable and unmoving Buddha land), whose Buddha is named Not Abandoning the Great Vow Tathagata (Not Abandoning the Great Vow Tathagata: the Tathagata who never abandons the great vow), the Truly Real (Truly Real: reaching the ultimate of truth), the Equally Rightly Awakened (Equally Rightly Awakened: awakened equally to the Buddha). Having seen Śākyamuni Buddha (Śākyamuni Buddha: the teacher of the Sahā world) emit great light, He further sent ten thousand great beings from below, who arrived at where the World Honored One was, bowed their heads to His feet, and sat to one side. At that time, the World Honored One, seeing that the assembly was seated, then told those who had come to the gathering: 'I will now speak of 'with action' and 'without action' ('with action' and 'without action': referring to the conditioned and unconditioned dharmas in practice). Listen carefully! Listen carefully! Think about it well! If there are good men or good women, from Srotāpanna (Srotāpanna: the first fruit of the small vehicle, stream-enterer) to Arhat (Arhat: the highest fruit of the small vehicle, one who has extinguished all afflictions), who have not attained the Tathagata's Treasury of the Wisdom of the Path (Tathagata's Treasury of the Wisdom of the Path: the treasure of wisdom realized by the Tathagata), such beings are not among the sages.' At that time, in the assembly, there were ninety-two thousand Arhats without Attachment (Arhats without Attachment: Arhats without clinging), who had come from other worlds to the Sahā world (Sahā world: the world of suffering), desiring to hear from the Tathagata about the Dharma Garland of 'with action' and 'without action' (Dharma Garland of 'with action' and 'without action': the conditioned and unconditioned dharmas adorned with the Buddha's teachings). Now, hearing the World Honored One utter such teachings, that if good men or good women, from Srotāpanna (Srotāpanna: the first fruit of the small vehicle, stream-enterer) to Arhat (Arhat: the highest fruit of the small vehicle, one who has extinguished all afflictions), who have not attained the Tathagata's Treasury of the Wisdom of the Path (Tathagata's Treasury of the Wisdom of the Path: the treasure of wisdom realized by the Tathagata), such beings are not among the sages. At that time, the ninety-two thousand Arhats who had attained the Path, whose outflows were exhausted, whose bonds were untied, who no longer received rebirth, and who truly knew the truth. At that time, Mahākāśyapa (Mahākāśyapa: the Buddha's great disciple), Ājñāta Kauṇḍinya (Ājñāta Kauṇḍinya: one of the Buddha's earliest disciples), Śāriputra (Śāriputra: the Buddha's disciple foremost in wisdom), Mahāmaudgalyāyana (Mahāmaudgalyāyana: the Buddha's disciple foremost in supernatural powers), Piṇḍola (Piṇḍola: an Arhat who dwells in the world to receive offerings by the Buddha's command), Mahākātyāyana (Mahākātyāyana: the Buddha's disciple foremost in debate), Revata (Revata: name of an Arhat), Subhūti (Subhūti: the Buddha's disciple foremost in understanding emptiness), Pūrṇa Maitrāyaṇīputra (Pūrṇa Maitrāyaṇīputra: the Buddha's disciple foremost in eloquence), these ninety-two thousand people, immediately rose from their seats, bowed their heads to the Tathagata's feet, and circumambulated the Buddha.

三匝各自長跪，前白佛言：「世尊！我等雖得四果、六通清徹，猶尚不如凡夫行人。所以然者，今聞如來說道慧深藏，非我等所入境界。唯愿，世尊！得聞斯法，使久寐眾生永無猶豫。」爾時，世尊默然不對。

時，大迦葉重白佛言：「我等羅漢雖獲稱為佛子，皆是如來之咎，非我等過。何以故？若使如來誓無三乘者，我等豈非成等正覺乎？何為如來不見聽在聖例乎？」

時，大迦葉及九萬二千真人，盡脫袈裟，哀號悲泣五體投地。當爾之時，三千大千剎土六變震動，諸天、龍、鬼神、阿須倫、迦留羅、真陀羅、摩休勒、干塔和、人及非人怪未曾有。

爾時，世尊欲解諸人心中狐疑，便舒右手扶迦葉起，各使復坐。爾時，世尊即說斯偈：

「本無如來業，　　道慧藏第一， 　諸度無量智，　　漸入如來境。 　大道無三乘，　　況有四道果？ 　觀凈如虛空，　　耆年迦葉是。 　我今觀斯心，　　非有亦不無， 　多現無量變，　　不捨佛弘誓。 　從久遠以來，　　修神足瓔珞， 　六度曠大法，　　何有聲聞名？ 　佛界無疆畔，　　所化亦不同， 　故使眾生惑，　　謂為道若干。」

爾時，座上有無央數眾生聞如來說此偈已，悉皆發意，信樂欲聞道慧深藏甚深之法，皆發無上

【現代漢語翻譯】 現代漢語譯本 他們繞佛三圈，各自長跪，向前對佛說：『世尊！我們雖然證得了四果（Srotapanna, Sakrdagamin, Anagamin, Arhat，聲聞乘的四個果位）、六通（Abhijnas，六種神通）清凈明徹，但仍然不如凡夫的修行人。這是因為，現在聽聞如來說的道慧深藏，不是我們所能進入的境界。唯愿世尊！能夠讓我們聽聞這個法，使長久沉睡的眾生永遠不再猶豫。』當時，世尊沉默不語。

這時，大迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）再次對佛說：『我們這些阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）雖然被稱作佛子，但這都是如來的過失，不是我們的過錯。為什麼這麼說呢？如果如來發誓沒有三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）之分，我們豈不是早就成就等正覺了嗎？為什麼如來不聽取我們在聖者行列中的意見呢？』

這時，大迦葉和九萬二千位真人，全部脫下袈裟，哀號悲泣，五體投地。當這個時候，三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界）發生了六種震動，諸天、龍（Naga，護法神）、鬼神、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種大鵬金翅鳥）、真陀羅（Kimnara，一種半人半鳥的樂神）、摩休勒（Mahoraga，一種大蟒神）、干塔婆（Gandharva，一種香神）、人和非人，都感到奇怪，前所未有。

這時，世尊想要解除眾人心中的疑惑，便伸出右手扶起迦葉，讓大家各自坐下。這時，世尊就說了這首偈頌：

『本來就沒有如來的事業，道慧深藏才是第一； 各種度化眾生的無量智慧，逐漸進入如來的境界。 大道本來就沒有三乘之分，更何況有四道果呢？ 觀照清凈如同虛空一樣，年長的迦葉就是這樣。 我現在觀察這顆心，非有也非無， 顯現出無量的變化，不捨棄佛陀的弘大誓願。 從久遠以來，修習神通的瓔珞， 六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）是廣大的法門，哪裡會有聲聞（Sravaka，聽聞佛法而修行的弟子）的名號呢？ 佛的境界沒有邊際，所教化的人也各不相同， 所以使眾生迷惑，認為道有若干種。』

當時，座上有無數的眾生聽聞如來說了這首偈頌后，都發起了菩提心，信樂想要聽聞道慧深藏甚深的法，都發起了無上菩提心。

【English Translation】 English version They circumambulated the Buddha three times, each kneeling with their knees, and said to the Buddha: 'World Honored One! Although we have attained the four fruits (Srotapanna, Sakrdagamin, Anagamin, Arhat, the four stages of enlightenment in the Sravaka vehicle) and the six superknowledges (Abhijnas, six kinds of supernatural powers) are clear and pure, we are still not as good as ordinary practitioners. The reason is that now we hear the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) speak of the profound treasury of wisdom, which is not a realm we can enter. We wish, World Honored One! To hear this Dharma, so that sentient beings who have been asleep for a long time will never hesitate again.' At that time, the World Honored One remained silent.

Then, Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples, known for his ascetic practices) said to the Buddha again: 'We Arhats (Arhat, a liberated being who has extinguished all defilements) are called the Buddha's sons, but this is all the fault of the Tathagata, not our fault. Why is that? If the Tathagata had vowed that there was no distinction between the three vehicles (Triyana, Sravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle), wouldn't we have already attained complete and perfect enlightenment? Why doesn't the Tathagata listen to our opinions in the ranks of the saints?'

At that time, Mahakasyapa and ninety-two thousand Realized Beings all took off their kasayas (Kasaya, monastic robes), wailing and weeping, prostrating themselves on the ground. At that time, the trisahasra-mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, a great world system in Buddhist cosmology) shook in six ways, and the devas (Deva, gods), nagas (Naga, serpent deities), ghosts, asuras (Asura, warlike deities), garudas (Garuda, mythical bird-like creatures), kimnaras (Kimnara, celestial musicians, half-human, half-bird), mahoragas (Mahoraga, great serpent deities), gandharvas (Gandharva, celestial musicians), humans, and non-humans all felt strange and unprecedented.

At that time, the World Honored One, wanting to dispel the doubts in the hearts of the people, stretched out his right hand to help Kasyapa up and had everyone sit down. At that time, the World Honored One spoke this verse:

'Originally, there is no work of the Tathagata, the profound treasury of wisdom is the first; The immeasurable wisdom of various means of liberation, gradually enters the realm of the Tathagata. The Great Path originally has no three vehicles, let alone four fruits of the path? Observing purity is like empty space, the elder Kasyapa is like this. I now observe this mind, neither existent nor non-existent, Manifesting immeasurable changes, not abandoning the Buddha's great vow. From a long time ago, cultivating the necklace of spiritual powers, The six perfections (Paramita, generosity, morality, patience, diligence, meditation, wisdom) are vast Dharma, where would there be the name of Sravaka (Sravaka, a disciple who practices by hearing the Buddha's teachings)? The Buddha's realm has no boundaries, and those who are taught are also different, Therefore, it causes sentient beings to be confused, thinking that the path has several kinds.'

At that time, countless sentient beings in the assembly, after hearing the Tathagata speak this verse, all aroused the Bodhi mind, believing and wanting to hear the profound Dharma of the profound treasury of wisdom, all aroused the unsurpassed Bodhi mind.

正真道意。復有無央數眾生，正心解脫得盡信之行。

菩薩瓔珞經有行無行品第二十四

爾時，無頂相菩薩即從座起，偏露右臂，長跪叉手，前白佛言：「我能堪任於如來前說有行無行。」

佛言：「善哉，善哉！族姓子！若能說者今正是時。」

無頂相菩薩白佛言：「世尊！若有菩薩摩訶薩，解了本無是謂有行，本無自然空寂無形是謂無行。」

廣進菩薩曰：「現彼佛土神足教化是謂有行，不見國土化眾生者是謂無行。」

知生菩薩曰：「泥洹寂靜無起滅者是謂有行，不見泥洹及泥洹相是謂無行。」

法寶菩薩曰：「說道非道是謂有行，亦非有道亦非無道是謂無行。」

凈妙菩薩曰：「清凈法觀是謂有行，亦不見清凈法觀是謂無行。」

趣道菩薩曰：「見佛神力是謂有行，亦不見佛亦無神力是謂無行。」

普施菩薩曰：「現有入定是謂有行，亦不見修行亦不見入定是謂無行。」

月光照菩薩曰：「見佛身相遍滿三千大千世界是謂有行，亦不見佛及相好者是謂無行。」

哀世菩薩曰：「有吾我壽命是謂有行，亦不見壽命亦不見吾我是謂無行。」

無畏菩薩曰：「說法無法想是謂有行，亦不見法非無有法是謂無行。如是菩薩摩訶薩，

【現代漢語翻譯】 現代漢語譯本：真正的道義是，還有無數的眾生，以端正的心解脫，獲得完全的信心和修行。

《菩薩瓔珞經》有行無行品第二十四

當時，無頂相菩薩（Anantashiraska Bodhisattva）即從座位上站起，袒露右臂，長跪合掌，向前對佛說：『我能夠勝任在如來面前宣說有行和無行。』

佛說：『好啊，好啊！善男子！如果能宣說，現在正是時候。』

無頂相菩薩（Anantashiraska Bodhisattva）對佛說：『世尊！如果有菩薩摩訶薩（Bodhisattva-Mahasattva），理解到本來沒有就是所謂有行，本來沒有自然空寂無形就是所謂無行。』

廣進菩薩（Vipula-gati Bodhisattva）說：『顯現彼佛國土，以神通教化，這是所謂有行；不見國土，也不見教化眾生，這是所謂無行。』

知生菩薩（Jnanotpada Bodhisattva）說：『涅槃（Nirvana）寂靜，沒有生起和滅亡，這是所謂有行；不見涅槃（Nirvana）以及涅槃（Nirvana）的相狀，這是所謂無行。』

法寶菩薩（Dharma-ratna Bodhisattva）說：『說道不是道，這是所謂有行；既不是有道，也不是無道，這是所謂無行。』

凈妙菩薩（Vishuddha-subha Bodhisattva）說：『清凈的法觀，這是所謂有行；也不見清凈的法觀，這是所謂無行。』

趣道菩薩（Margagamana Bodhisattva）說：『見到佛的神力，這是所謂有行；既不見佛，也沒有神力，這是所謂無行。』

普施菩薩（Sarva-dana Bodhisattva）說：『現在有入定，這是所謂有行；既不見修行，也不見入定，這是所謂無行。』

月光照菩薩（Candraprabha Bodhisattva）說：『見到佛的身相遍滿三千大千世界，這是所謂有行；既不見佛，也不見相好，這是所謂無行。』

哀世菩薩（Loka-kripa Bodhisattva）說：『有我、有我所、有壽命，這是所謂有行；既不見壽命，也不見我、我所，這是所謂無行。』

無畏菩薩（Abhaya Bodhisattva）說：『說法，沒有法的想法，這是所謂有行；既不見法，也不是沒有法，這是所謂無行。』像這樣的菩薩摩訶薩（Bodhisattva-Mahasattva），

【English Translation】 English version: The true meaning of the Path is that there are countless beings who, with upright minds, attain liberation and gain complete faith and practice.

The Bodhisattva-bhumi Necklace Sutra, Chapter 24 on Action and Non-Action

At that time, Anantashiraska Bodhisattva (無頂相菩薩) rose from his seat, bared his right arm, knelt with his palms together, and said to the Buddha: 'I am capable of speaking about action and non-action before the Tathagata.'

The Buddha said: 'Excellent, excellent! Good son! If you are able to speak, now is the time.'

Anantashiraska Bodhisattva (無頂相菩薩) said to the Buddha: 'World Honored One! If there is a Bodhisattva-Mahasattva (菩薩摩訶薩) who understands that what is originally non-existent is called action, and what is originally naturally empty, silent, and formless is called non-action.'

Vipula-gati Bodhisattva (廣進菩薩) said: 'Manifesting that Buddha-land and teaching and transforming with supernatural powers is called action; not seeing the land and not seeing the transformation of beings is called non-action.'

Jnanotpada Bodhisattva (知生菩薩) said: 'Nirvana (涅槃) is tranquil, without arising or ceasing, this is called action; not seeing Nirvana (涅槃) or the characteristics of Nirvana (涅槃) is called non-action.'

Dharma-ratna Bodhisattva (法寶菩薩) said: 'Speaking of the path as not the path is called action; neither being the path nor not being the path is called non-action.'

Vishuddha-subha Bodhisattva (凈妙菩薩) said: 'Pure contemplation of the Dharma is called action; also not seeing pure contemplation of the Dharma is called non-action.'

Margagamana Bodhisattva (趣道菩薩) said: 'Seeing the Buddha's divine power is called action; also not seeing the Buddha and not seeing divine power is called non-action.'

Sarva-dana Bodhisattva (普施菩薩) said: 'Now having entered samadhi is called action; also not seeing practice and not seeing entering samadhi is called non-action.'

Candraprabha Bodhisattva (月光照菩薩) said: 'Seeing the Buddha's body and form pervading the three thousand great thousand worlds is called action; also not seeing the Buddha and not seeing the marks and characteristics is called non-action.'

Loka-kripa Bodhisattva (哀世菩薩) said: 'Having self, what belongs to self, and lifespan is called action; also not seeing lifespan and not seeing self or what belongs to self is called non-action.'

Abhaya Bodhisattva (無畏菩薩) said: 'Speaking the Dharma, without the thought of Dharma, is called action; also not seeing Dharma and not not having Dharma is called non-action.' Such Bodhisattva-Mahasattvas (菩薩摩訶薩),

于有行無行，便得具足菩薩瓔珞。」

無量菩薩曰：「以過佛量而不可限是謂有行，亦不見量亦不見非量是謂無行。」

心念菩薩曰：「以六神通游諸佛國不自稱譽嘆神通道是謂有行，不見國土有所接度是謂無行。」

賢護菩薩曰：「能化一切盡為佛形是謂有行，亦不見化復不見佛是謂無行。」

無邊際菩薩曰：「佛界無量總持不忘是謂有行，本無總持亦無三寶是謂無行。」

常悲菩薩曰：「諸有眾生髮大乘心是謂有行，亦無大乘復無有道是謂無行。」

不思議菩薩曰：「佛不思議正法亦然法不思議受報亦然是謂有行，亦不見思議亦不見不思議是謂無行。」

周旋菩薩曰：「空慧是一非不有慧是謂有行，慧亦虛寂亦不有慧亦不無慧是謂無行。」

法造菩薩曰：「如來為一真際亦爾是謂有行，亦不見如來亦不見真際無一無不一是謂無行。」

善權菩薩曰：「慧觀分別一切諸法是謂有行，亦無慧觀復無諸法是謂無行。」

無與等菩薩曰：「一相無相是謂有行，亦不見相亦不見無相是謂無行。如是菩薩摩訶薩，于有行無行，便能具足菩薩瓔珞。」

功勛菩薩曰：「亦不見生亦不見不生是謂有行，生亦無生復無生生是謂無行。」

覺悟菩薩曰：「

【現代漢語翻譯】 現代漢語譯本 『對於有行和無行，便能圓滿具足菩薩的莊嚴。』

無量菩薩（Immeasurable Bodhisattva）說：『以超越佛的度量而不可限量，這叫做有行；也看不見度量，也看不見非度量，這叫做無行。』

心念菩薩（Thought Contemplation Bodhisattva）說：『以六神通遊歷各佛國，不自我稱讚神通，這叫做有行；看不見國土有所接引和度化，這叫做無行。』

賢護菩薩（Virtuous Protector Bodhisattva）說：『能變化一切眾生都成為佛的形象，這叫做有行；也看不見變化，也看不見佛，這叫做無行。』

無邊際菩薩（Boundless Bodhisattva）說：『對於佛的境界無量，總持而不忘失，這叫做有行；本來就沒有總持，也沒有三寶，這叫做無行。』

常悲菩薩（Constant Compassion Bodhisattva）說：『所有眾生髮起大乘之心，這叫做有行；也沒有大乘，也沒有道路，這叫做無行。』

不思議菩薩（Inconceivable Bodhisattva）說：『佛不可思議，正法也是這樣，正法不可思議，受報也是這樣，這叫做有行；也看不見思議，也看不見不思議，這叫做無行。』

周旋菩薩（All-Around Bodhisattva）說：『空慧是一，並非沒有智慧，這叫做有行；智慧也是虛寂的，也不是有智慧，也不是沒有智慧，這叫做無行。』

法造菩薩（Dharma Creator Bodhisattva）說：『如來是一個真際，一切法也是這樣，這叫做有行；也看不見如來，也看不見真際，無一也無不一，這叫做無行。』

善權菩薩（Skillful Means Bodhisattva）說：『用智慧觀察分別一切諸法，這叫做有行；也沒有智慧觀察，也沒有諸法，這叫做無行。』

無與等菩薩（Unequaled Bodhisattva）說：『一相和無相，這叫做有行；也看不見相，也看不見無相，這叫做無行。像這樣的菩薩摩訶薩，對於有行和無行，便能圓滿具足菩薩的莊嚴。』

功勛菩薩（Meritorious Deeds Bodhisattva）說：『也看不見生，也看不見不生，這叫做有行；生也是無生，也沒有生生，這叫做無行。』

覺悟菩薩（Awakened Bodhisattva）說：

【English Translation】 English version 『Regarding existence and non-existence in practice, one can then fully possess the adornments of a Bodhisattva.』

Immeasurable Bodhisattva said: 『To exceed the measure of the Buddha and be immeasurable is called existence in practice; also, not seeing measure and not seeing non-measure is called non-existence in practice.』

Thought Contemplation Bodhisattva said: 『To travel through all Buddha lands with the six supernormal powers without praising one's own supernormal powers is called existence in practice; not seeing any lands being received and delivered is called non-existence in practice.』

Virtuous Protector Bodhisattva said: 『To be able to transform all beings into the form of the Buddha is called existence in practice; also, not seeing transformation and not seeing the Buddha is called non-existence in practice.』

Boundless Bodhisattva said: 『The Buddha's realm is immeasurable, maintaining total recall without forgetting is called existence in practice; originally there is no total recall, nor are there the Three Jewels, this is called non-existence in practice.』

Constant Compassion Bodhisattva said: 『All beings who generate the mind of the Great Vehicle is called existence in practice; also, there is no Great Vehicle, nor is there a path, this is called non-existence in practice.』

Inconceivable Bodhisattva said: 『The Buddha is inconceivable, so is the Proper Dharma; the Dharma is inconceivable, so is receiving retribution, this is called existence in practice; also, not seeing conceivability and not seeing inconceivability is called non-existence in practice.』

All-Around Bodhisattva said: 『Emptiness and wisdom are one, it is not that there is no wisdom, this is called existence in practice; wisdom is also empty and still, it is neither having wisdom nor not having wisdom, this is called non-existence in practice.』

Dharma Creator Bodhisattva said: 『The Tathagata is one true reality, so are all dharmas, this is called existence in practice; also, not seeing the Tathagata and not seeing true reality, neither one nor not one, this is called non-existence in practice.』

Skillful Means Bodhisattva said: 『Using wisdom to observe and differentiate all dharmas is called existence in practice; also, there is no wisdom observation, nor are there dharmas, this is called non-existence in practice.』

Unequaled Bodhisattva said: 『One characteristic and no characteristic is called existence in practice; also, not seeing characteristic and not seeing no characteristic is called non-existence in practice. Such Bodhisattvas Mahasattvas, regarding existence and non-existence in practice, can then fully possess the adornments of a Bodhisattva.』

Meritorious Deeds Bodhisattva said: 『Also, not seeing birth and not seeing non-birth is called existence in practice; birth is also non-birth, and there is no birth of birth, this is called non-existence in practice.』

Awakened Bodhisattva said:

有常無常是謂有行，亦不見常亦不見非常是謂無行。」

成就菩薩曰：「不造身行亦無所著是謂有行，亦不見造亦不見不造是謂無行。」

愿樂菩薩曰：「不造口行亦無所著是謂有行，亦不見造亦不見不造是謂無行。」

無處所菩薩曰：「不造意行亦無所著是謂有行，亦不見造亦不見不造是謂無行。」

無礙智菩薩曰：「覺無所覺是謂有行，亦不見覺亦復不起有眾生想是謂無行。」

香積菩薩曰：「解道本無法性不異是謂有行，亦不見道復無法性是謂無行。」

轉法輪菩薩曰：「在樹王下頒宣演暢四道果證是謂有行，說法無法想亦不見四道是謂無行。」

自觀菩薩曰：「說色痛想行識空是謂有行，亦不見五陰成敗是謂無行。」

眾智菩薩曰：「其有觀四意止知內外空是謂有行，分別意止本無所從來去亦無所至是謂無行。」

多聞菩薩曰：「然熾諸法乃至三十七品是謂有行，亦不見然熾及一切諸法是謂無行。」

法身菩薩曰：「見一切諸法有動轉者不動轉者是謂有行，亦不動轉非不動轉是謂無行。」

無怒菩薩曰：「一切法自然、法觀亦爾，法觀自然、一切法亦爾，是謂有行；本無諸法亦無法觀是謂無行。」

上首菩薩曰：「分別佛慧知之

【現代漢語翻譯】 現代漢語譯本 『有常無常是謂有行，亦不見常亦不見非常是謂無行。』——意思是說，認為事物有恒常或無恒常的變化，這叫做『有行』；既不執著于恒常，也不執著于無恒常，這叫做『無行』。

成就菩薩說：『不造作身行，也不執著于任何事物，這叫做『有行』；既不執著于造作，也不執著于不造作，這叫做『無行』。』

愿樂菩薩說：『不造作口行，也不執著于任何事物，這叫做『有行』；既不執著于造作，也不執著于不造作，這叫做『無行』。』

無處所菩薩說：『不造作意行，也不執著于任何事物，這叫做『有行』；既不執著于造作，也不執著于不造作，這叫做『無行』。』

無礙智菩薩說：『覺悟到沒有什麼是需要覺悟的，這叫做『有行』；既不執著于覺悟，也不再產生有眾生的想法，這叫做『無行』。』

香積菩薩說：『理解到道的本質是無法用語言描述的，其自性是不變的，這叫做『有行』；既不執著于道，也不執著於法的自性，這叫做『無行』。』

轉法輪菩薩說：『在菩提樹（樹王）下宣講和闡述四道果證（須陀洹果、斯陀含果、阿那含果、阿羅漢果），這叫做『有行』；說法時心中沒有法的概念，也不執著於四道果，這叫做『無行』。』

自觀菩薩說：『宣說色、受、想、行、識（五蘊）皆是空性，這叫做『有行』；既不執著於五蘊的生滅變化，這叫做『無行』。

眾智菩薩說：『觀察四念處（身念處、受念處、心念處、法念處），了知內外皆空，這叫做『有行』；分別四念處的本質，知道它們本無所從來，去向也無所至，這叫做『無行』。

多聞菩薩說：『燃起對諸法的熱情，乃至修習三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道分），這叫做『有行』；既不執著于燃起的熱情，也不執著於一切諸法，這叫做『無行』。

法身菩薩說：『看到一切諸法有動轉的，也有不動轉的，這叫做『有行』；既不執著于動轉，也不執著于不動轉，這叫做『無行』。

無怒菩薩說：『一切法是自然而然的，對法的觀察也是如此；對法的觀察是自然而然的，一切法也是如此，這叫做『有行』；本來就沒有諸法，也沒有對法的觀察，這叫做『無行』。

上首菩薩說：『分別佛的智慧，瞭解它……』

【English Translation】 English version 『To consider existence as either permanent or impermanent is called 『having action』; to neither see permanence nor see impermanence is called 『having no action.』

Achievement Bodhisattva said: 『To not create bodily actions and to not be attached to anything is called 『having action』; to neither see creation nor see non-creation is called 『having no action.』

Wish-Joy Bodhisattva said: 『To not create verbal actions and to not be attached to anything is called 『having action』; to neither see creation nor see non-creation is called 『having no action.』

Nowhere Bodhisattva said: 『To not create mental actions and to not be attached to anything is called 『having action』; to neither see creation nor see non-creation is called 『having no action.』

Unobstructed Wisdom Bodhisattva said: 『To awaken to nothing to awaken to is called 『having action』; to neither see awakening nor give rise to the thought of sentient beings is called 『having no action.』

Fragrant Accumulation Bodhisattva said: 『To understand that the essence of the path is indescribable and its nature is unchanging is called 『having action』; to neither see the path nor the nature of the Dharma is called 『having no action.』

Turning the Wheel of Dharma Bodhisattva said: 『To proclaim and expound the attainment of the four fruits (Srotaapanna, Sakrdagamin, Anaagamin, Arhat) under the Bodhi tree (King of Trees) is called 『having action』; to speak of the Dharma without the concept of Dharma and to not see the four paths is called 『having no action.』

Self-Observing Bodhisattva said: 『To speak of form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) (the five skandhas) as empty is called 『having action』; to neither see the arising nor the ceasing of the five skandhas is called 『having no action.』

Collective Wisdom Bodhisattva said: 『To observe the four foundations of mindfulness (body, feelings, mind, and phenomena) and to know that both internal and external are empty is called 『having action』; to discern the essence of the four foundations of mindfulness, knowing that they originally come from nowhere and go nowhere, is called 『having no action.』

Much Learning Bodhisattva said: 『To ignite enthusiasm for all dharmas, even up to the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five roots, five powers, seven factors of enlightenment, and the noble eightfold path), is called 『having action』; to neither see the ignited enthusiasm nor all the dharmas is called 『having no action.』

Dharma Body Bodhisattva said: 『To see that all dharmas have movement and non-movement is called 『having action』; to neither move nor not move is called 『having no action.』

No Anger Bodhisattva said: 『All dharmas are natural, and the observation of Dharma is also thus; the observation of Dharma is natural, and all dharmas are also thus, is called 『having action』; originally there are no dharmas, nor is there observation of Dharma, is called 『having no action.』

Foremost Bodhisattva said: 『To discern the wisdom of the Buddha and to know it...』

虛寂是謂有行；觀佛深慧本性自爾亦無名號是謂無行。」

道議菩薩曰：「了五分法身而無遠離是謂有行，一一觀察性自無形亦無起滅是謂無行。」

本祚菩薩曰：「一切諸法亦無所倚，不倚內空亦不倚外空是謂有行；了內外空及一切諸法，亦不見生亦不見滅，悉無所著是謂無行。」

權現菩薩曰：「周旋往來禮事諸佛，亦不見佛土凈及以不凈，眾生好惡，是謂有行；不見己身及諸佛國好惡清濁是謂無行。」

無想著菩薩曰：「諸法不亂、澹然不移，不計苦樂、是常非常、若好若丑，是謂有行；無量智慧悉歸於空，不見亂定苦樂好醜是謂無行。」

大慈菩薩曰：「不見諸法有趣無趣是謂有行，永無有趣亦不見趣是謂無行。」

忍行菩薩曰：「解空無相愿及虛空識界真如一性是謂有行；空無相愿亦是空，空亦是空，無相愿復無報應是謂無行。」

寶掌菩薩曰：「入一定意悉知諸佛威儀所行法則之道是謂有行，雖入禪定永無法相是謂無行。」

喜慶菩薩曰：「三毒根本自然起滅，生不知所以生、滅不知所以滅，是謂有行；觀三毒根本自無形兆，永無起滅，是謂無行。」

觀進菩薩曰：「奉律無所犯亦不見有犯是謂有行；本無有律亦無有犯，本性自爾是謂無行。」

【現代漢語翻譯】 現代漢語譯本 『虛寂』（空虛寂靜）被稱為『有行』（有所作為）；以甚深的智慧觀察佛的本性，其本身就是如此，也沒有任何名號，這被稱為『無行』（無所作為）。

道議菩薩說：『瞭解五分法身（色、受、想、行、識五蘊組成的法身）而沒有遠離，這被稱為『有行』；一一觀察，（發現）本性本身沒有形狀，也沒有生起和滅亡，這被稱為『無行』。

本祚菩薩說：『一切諸法也沒有任何依靠，不依靠內在的空，也不依靠外在的空，這被稱為『有行』；瞭解內外皆空以及一切諸法，也看不到生起，也看不到滅亡，完全沒有任何執著，這被稱為『無行』。

權現菩薩說：『四處往來，禮敬諸佛，也看不到佛土的清凈和不清凈，眾生的好與壞，這被稱為『有行』；看不到自己的身體以及諸佛國土的好壞清濁，這被稱為『無行』。

無想著菩薩說：『諸法不亂，淡然不動，不計較苦樂，是常還是非常，是好還是醜，這被稱為『有行』；無量的智慧全部歸於空，看不到混亂、禪定、苦樂好醜，這被稱為『無行』。

大慈菩薩說：『看不到諸法是有趣還是無趣，這被稱為『有行』；永遠沒有有趣，也看不到趣，這被稱為『無行』。

忍行菩薩說：『理解空、無相、愿以及虛空識界、真如一性，這被稱為『有行』；空、無相、愿也是空，空也是空，無相愿也沒有報應，這被稱為『無行』。

寶掌菩薩說：『進入一定的禪定，完全知曉諸佛的威儀所行法則之道，這被稱為『有行』；雖然進入禪定，永遠沒有法相，這被稱為『無行』。

喜慶菩薩說：『三毒（貪嗔癡）的根本自然生起和滅亡，生不知道為什麼生，滅不知道為什麼滅，這被稱為『有行』；觀察三毒的根本本身沒有形狀，永遠沒有生起和滅亡，這被稱為『無行』。

觀進菩薩說：『遵守戒律沒有違犯，也看不到有違犯，這被稱為『有行』；本來沒有戒律，也沒有違犯，本性本來就是這樣，這被稱為『無行』。

【English Translation】 English version 'Emptiness and stillness' is called 'having action' (有行); observing the Buddha's profound wisdom, its nature is such, and it has no name, this is called 'no action' (無行).

Bodhisattva Daoyi said: 'Understanding the five aggregates of the Dharma body (五分法身) (form, sensation, perception, volition, and consciousness) without separation is called 'having action'; observing each and every one, (finding that) the nature itself has no form, nor arising nor ceasing, this is called 'no action'.

Bodhisattva Benzhuo said: 'All dharmas have no reliance, not relying on inner emptiness, nor relying on outer emptiness, this is called 'having action'; understanding inner and outer emptiness and all dharmas, also not seeing arising, also not seeing ceasing, completely without any attachment, this is called 'no action'.

Bodhisattva Quanxian said: 'Going back and forth, paying homage to all Buddhas, also not seeing the purity and impurity of the Buddha lands, the good and bad of sentient beings, this is called 'having action'; not seeing the good, bad, pure, and impure of one's own body and the Buddha lands, this is called 'no action'.

Bodhisattva Wuxiangzhe said: 'Dharmas are not chaotic, tranquil and unmoving, not calculating suffering and joy, whether it is constant or impermanent, whether it is good or bad, this is called 'having action'; immeasurable wisdom all returns to emptiness, not seeing chaos, samadhi, suffering, joy, good, and bad, this is called 'no action'.

Bodhisattva Daci said: 'Not seeing whether dharmas are interesting or uninteresting, this is called 'having action'; forever not having interest, also not seeing interest, this is called 'no action'.

Bodhisattva Renxing said: 'Understanding emptiness, no-form, vows, and the emptiness consciousness realm (虛空識界), Suchness (真如) as one nature, this is called 'having action'; emptiness, no-form, vows are also emptiness, emptiness is also emptiness, no-form vows also have no retribution, this is called 'no action'.

Bodhisattva Baozhang said: 'Entering a certain samadhi, fully knowing the Buddhas' dignified conduct and the path of the laws they follow, this is called 'having action'; although entering samadhi, forever having no Dharma characteristics, this is called 'no action'.

Bodhisattva Xiqing said: 'The root of the three poisons (三毒) (greed, hatred, and delusion) naturally arises and ceases, birth not knowing why it is born, cessation not knowing why it ceases, this is called 'having action'; observing the root of the three poisons itself having no form, forever having no arising and ceasing, this is called 'no action'.

Bodhisattva Guanjin said: 'Observing the precepts without violation, also not seeing any violation, this is called 'having action'; originally there are no precepts, also no violation, the nature is originally like this, this is called 'no action'.

常喜菩薩曰：「分別解脫十二法門是謂有行，亦不見解脫及諸法寶有起有滅是謂無行。」

宣暢菩薩曰：「法生苦生本無處所是謂有行，知苦本際而不可睹是謂無行。」

修道菩薩曰：「大道一相泥洹無形，不見志求無上之道是謂有行；所演道教而無精微，法界自然無能迴轉，是謂無行。」

講法菩薩曰：「所建立道不可思議，雖處穢濁如無所處是謂有行；了知五凈及五濁性虛而非真亦無所有，是謂無行。」

爾時，十方無央數江河沙數諸菩薩等，各各自說有行無行已，各還復坐。時，大迦葉便從座起，整衣服，長跪叉手，前白佛言：「世尊！我亦堪任說有行無行，若見聽者敢宣所懷。」

佛告迦葉：「今大眾集渴仰來久，若堪說者今正是時。」

爾時，大迦葉白佛言：「世尊！若有善男子、善女人，奉持正律十二頭陀難得之法，無所漏失如毫釐許，亦不起想生是非心，斯乃名曰第一有行。」

時，大迦葉復白佛言：「若善男子、善女人，一意所念專精不忘，能演道教各充志趣，乃至成佛不改大誓，斯亦名曰第一有行。」

時，大迦葉復白佛言：「若復善男子、善女人，進學修習禪觀法門，于諸通慧無所染著，志求道者各令歡喜，復能誘導將示道逕，隨前

【現代漢語翻譯】 現代漢語譯本 常喜菩薩說：『分別解脫十二法門，這叫做「有行」；也不見解脫以及諸法寶有生起有滅，這叫做「無行」。』 宣暢菩薩說：『法生苦生，本來沒有處所，這叫做「有行」；了知苦的本源，卻不可見，這叫做「無行」。』 修道菩薩說：『大道一相，涅槃（Nirvana，佛教術語，指解脫）沒有形體，不見追求無上之道，這叫做「有行」；所演說的道教沒有精微之處，法界自然，沒有誰能迴轉，這叫做「無行」。』 講法菩薩說：『所建立的道不可思議，即使身處污穢之處，也像沒有身處一樣，這叫做「有行」；了知五凈和五濁的性質都是虛妄而非真實，也沒有任何實在的東西，這叫做「無行」。』 這時，十方無數江河沙數般的諸位菩薩等，各自說完有行無行之後，各自回到座位。當時，大迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一）便從座位起身，整理衣服，長跪合掌，上前對佛說：『世尊！我也能夠說有行無行，如果蒙允許，我敢於宣說我所懷有的。』 佛告訴迦葉：『現在大眾聚集，渴望聽聞已經很久了，如果能說，現在正是時候。』 當時，大迦葉對佛說：『世尊！如果有善男子、善女人，奉持正律十二頭陀（dhūta，佛教術語，指苦行）難得之法，沒有絲毫遺漏，也不起任何想法，不生是非之心，這就可以稱為第一有行。』 當時，大迦葉又對佛說：『如果善男子、善女人，一心所念，專精不忘，能夠演說教義，各自滿足自己的志向，乃至成佛也不改變自己的大愿，這也可以稱為第一有行。』 當時，大迦葉又對佛說：『如果善男子、善女人，進修禪觀法門，對於各種神通智慧沒有染著，志求道者都令他們歡喜，又能引導他們走向正道，跟隨前』

【English Translation】 English version Changxi Bodhisattva said: 'Distinguishing and liberating the twelve Dharma doors is called 'having practice'; also, not seeing liberation and all Dharma treasures as having arising and ceasing is called 'having no practice'.' Xuanchang Bodhisattva said: 'The arising of Dharma and the arising of suffering originally have no place, this is called 'having practice'; knowing the origin of suffering but not being able to see it is called 'having no practice'.' Xiudao Bodhisattva said: 'The Great Path is of one form, Nirvana (Nirvana, a Buddhist term referring to liberation) has no shape, not seeing the aspiration for the unsurpassed path is called 'having practice'; the teachings expounded have no subtlety, the Dharma realm is natural, and no one can reverse it, this is called 'having no practice'.' Jiangfa Bodhisattva said: 'The established path is inconceivable, even when in a defiled place, it is as if not being there, this is called 'having practice'; understanding that the nature of the five purities and the five turbidities are all illusory and not real, and there is nothing substantial, this is called 'having no practice'.' At this time, countless Bodhisattvas, as numerous as the sands of the Ganges River in the ten directions, each having spoken about 'having practice' and 'having no practice', returned to their seats. Then, Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of Shakyamuni) arose from his seat, adjusted his robes, knelt with his palms together, and said to the Buddha: 'World Honored One! I am also capable of speaking about 'having practice' and 'having no practice'; if I am permitted to speak, I dare to declare what I have in mind.' The Buddha told Kāśyapa: 'Now the assembly has gathered, longing to hear for a long time; if you are capable of speaking, now is the right time.' At that time, Mahākāśyapa said to the Buddha: 'World Honored One! If there are good men and good women who uphold the twelve dhūta (dhūta, a Buddhist term referring to ascetic practices) practices of the correct precepts, without any omission, and do not give rise to any thoughts or create any disputes, this can be called the first 'having practice'.' At that time, Mahākāśyapa again said to the Buddha: 'If there are good men and good women who are single-mindedly focused, dedicated and unforgetting, able to expound the teachings, each fulfilling their aspirations, and even upon becoming a Buddha, do not change their great vows, this can also be called the first 'having practice'.' At that time, Mahākāśyapa again said to the Buddha: 'If there are good men and good women who advance in learning and cultivate the practices of meditation and contemplation, without being attached to various supernatural powers and wisdom, making those who aspire to the path happy, and also being able to guide them and show them the path, following the previous'

人心果其所愿，求大乘者畢志成就，不使墮落中間掛礙。若復欲得辟支佛者，亦復將護令得無為，斯亦名曰第一有行。」

時，大迦葉復白佛言：「若有善男子、善女人，欲得修習無行法者，一切眾生罪根深固難可拔濟，然此罪人與我無緣無由得度，然我世尊微設權巧漸伺子便，知彼去就為造因緣得蒙覆蓋，是謂無行。」

時，大迦葉復白佛言：「世尊！若善男子、善女人，本無道心在凡夫地，即能指授使發道意，至竟成就終不中墮在二地中，是謂無行。

「複次，世尊！若有善男子、善女人，從無數劫積功累德發大弘誓：『若我成道，在某國生，遭遇某聖，弟子翼從亦各如是。』然彼善男子、善女人，違本所愿中遭賢聖有佛出世，即從彼佛而取滅度，是謂無行。」

爾時，世尊告迦葉言：「止止。耆年！汝今滓濁偏狹之心所能測度。何以故？立根得力菩薩摩訶薩，猶尚未悉有行無行，況汝小節慾得悉乎？此則不然，還復汝座如常威儀。」時，大迦葉容顏變常極大慚愧，禮佛足下還複本座。

爾時，長老阿若拘鄰復從座起，前白佛言：「世尊！我今堪任於如來前，頒宣道教有行無行。」

佛言：「善哉！族姓子！今正是時，恣汝所陳。」

時，阿若拘鄰白佛言：「世尊！

【現代漢語翻譯】 現代漢語譯本：如果有人希望得到如人心果一般的願望，追求大乘佛法的人最終都能成就，不會中途墮落或遇到阻礙。如果有人希望成為辟支佛（Pratyekabuddha，獨覺佛），也應該加以保護，使他們能夠達到無為的境界，這也可以稱為第一有行。」

當時，大迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）再次對佛說：「如果有善男子、善女人，想要修習無行法，但一切眾生的罪根深重難以拔除，而且這些罪人與我沒有緣分，無法得到救度，那麼我，世尊，稍微施設方便，慢慢地觀察他們的機會，瞭解他們的去向，為他們創造因緣，使他們能夠得到佛法的覆蓋，這就是所謂的無行。」

當時，大迦葉再次對佛說：「世尊！如果有善男子、善女人，本來沒有修道的意願，身處凡夫的地位，卻能夠引導他們發起修道之心，最終成就，並且不會中途墮落到聲聞或緣覺二地中，這就是所謂的無行。

「再者，世尊！如果有善男子、善女人，從無數劫以來積累功德，發下宏大的誓願：『如果我成佛，將在某個國家出生，遇到某位聖者，弟子們的跟隨也將各自如此。』然而，這些善男子、善女人，違背了最初的誓願，中途遇到了賢聖，有佛出世，就從那位佛那裡取得滅度，這就是所謂的無行。」

這時，世尊告訴迦葉說：「停止吧，停止吧。老人家！你現在以你那狹隘的心胸所能測度的。為什麼這麼說呢？立根得力的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），尚且不能完全瞭解有行和無行，更何況你這樣的小節，想要完全瞭解呢？這是不可能的，回到你的座位上，保持你平時的威儀。」當時，大迦葉臉色大變，感到非常慚愧，禮拜佛的腳，回到自己的座位。

這時，長老阿若拘鄰（Ajnatakaundinya，佛陀最初的五比丘之一）從座位上站起來，走到佛前說：「世尊！我現在能夠在如來面前，宣講道教的有行和無行。」

佛說：「好啊！族姓子！現在正是時候，隨你陳述。」

當時，阿若拘鄰對佛說：「世尊！

【English Translation】 English version: 'If someone desires a wish like that of a heart-fruit, those who seek the Mahayana (Great Vehicle) will ultimately achieve their aspirations, without falling or encountering obstacles along the way. If someone desires to become a Pratyekabuddha (Solitary Buddha), they should also be protected so that they can attain the state of non-action (wu-wei), this can also be called the first 'having-action'.'

At that time, Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices) again said to the Buddha: 'If there are good men and good women who wish to cultivate the 'no-action' dharma, but all sentient beings have deep-rooted sins that are difficult to eradicate, and these sinners have no affinity with me and cannot be saved, then I, World Honored One, will subtly employ skillful means, gradually observe their opportunities, understand their destinations, create conditions for them, and enable them to be covered by the Dharma; this is what is called 'no-action'.'

At that time, Mahakasyapa again said to the Buddha: 'World Honored One! If there are good men and good women who originally have no intention of cultivating the Way, being in the position of ordinary people, but can be guided to arouse the intention of cultivating the Way, ultimately achieving it and not falling into the two vehicles of Sravaka (Hearer) or Pratyekabuddha (Solitary Realizer) along the way, this is what is called 'no-action'.'

'Furthermore, World Honored One! If there are good men and good women who have accumulated merit and virtue for countless kalpas (eons), making great vows: 'If I attain Buddhahood, I will be born in a certain country, encounter a certain sage, and my disciples will follow in such and such a way.' However, these good men and good women, violating their original vows, encounter sages midway, and a Buddha appears in the world, and they attain Nirvana (extinction) from that Buddha, this is what is called 'no-action'.'

At this time, the World Honored One told Kasyapa: 'Stop, stop. Old man! You are now using your narrow mind to measure. Why is that? Even Bodhisattva-Mahasattvas (Great Bodhisattvas) who have established roots and gained strength have not yet fully understood 'having-action' and 'no-action', let alone you, with your small understanding, wanting to fully understand? This is impossible. Return to your seat and maintain your usual demeanor.' At that time, Mahakasyapa's face changed greatly, and he felt very ashamed. He prostrated at the Buddha's feet and returned to his seat.

At this time, the elder Ajnatakaundinya (one of the Buddha's first five disciples) rose from his seat and came before the Buddha, saying: 'World Honored One! I am now capable of proclaiming the teachings of 'having-action' and 'no-action' before the Tathagata (Thus Come One, an epithet of the Buddha).'

The Buddha said: 'Good, son of a good family! Now is the right time, let you state what you want.'

At that time, Ajnatakaundinya said to the Buddha: 'World Honored One!'

若有善男子、善女人修八正道，於八法中不起狐疑，是謂有行。若復善男子、善女人，得無量法慧，分別八法悉無所有，本無一法況有八正？無名號之法亦無窠窟，斯乃曰第一最勝無行之法。

「複次，世尊！若善男子、善女人，於四禪行一一思惟意不分散，系意在明不失法宜，必有所果無有狐疑，是謂，世尊！第一有行。若復善男子、善女人，從初至竟端坐思惟諸無形法，不見出生本無端緒，名號虛詐非真非有，斯乃名曰無行之法。」

時，長老阿若拘鄰復白佛言：「若善男子、善女人，分別空慧心不染空，于空求空生顛倒想，是謂有行。若於空慧不生染污，不興妄見起若干意，本自無本況當有今？是謂無行。

「複次，世尊！若復善男子、善女人，內思明慧空寂定意，持心牢固無增無減，是謂有行。分別內外六情無主，本無六情況今有識，識非三世不著三有，是謂無行。」

是時，長老阿若拘鄰，說菩薩摩訶薩有行無行已，即禮佛足。

佛言：「善哉，善哉！族姓子！宣暢如來深妙之法，甚奇甚特！實未曾有。還復汝座，如常威儀。」

是時，尊者舍利弗即從座起，齊整法服，長跪叉手，白佛言：「世尊！抱疑日久欲有所問，唯愿世尊一一發遣。」

佛告舍利弗言：

【現代漢語翻譯】 現代漢語譯本： 若有善男子、善女人修習八正道（aṣṭāṅgamārga），對於八法（aṣṭa dharma）之中不起任何懷疑，這叫做『有行』。若又有善男子、善女人，獲得無量智慧，分別八法，知道一切都是空無所有，本來就沒有一法，又哪裡會有八正道呢？沒有名稱和形相的法也沒有任何依處，這才是第一最殊勝的『無行』之法。

『再者，世尊！若有善男子、善女人，對於四禪（dhyāna）的修行，一一思惟，意念不分散，將意念繫在光明之中，不失去法的要義，必定會有所成就，沒有絲毫懷疑，這叫做第一『有行』。若又有善男子、善女人，從開始到結束，端坐思惟那些沒有形相的法，不見其出生，本來就沒有開端和線索，名稱都是虛假的，不是真實的，也不是實在的，這便叫做『無行』之法。』

當時，長老阿若拘鄰（Ājñātakauṇḍinya）再次對佛說：『若有善男子、善女人，分別空性的智慧，內心卻被空性所染污，在空性中尋求空性，產生顛倒的妄想，這叫做『有行』。若對於空性的智慧不產生染污，不生起虛妄的見解，不產生各種各樣的想法，本來就沒有根本，又怎麼會有現在呢？這叫做『無行』。

『再者，世尊！若又有善男子、善女人，內心思惟明亮的智慧，空寂的禪定之意，保持心念牢固，沒有增加也沒有減少，這叫做『有行』。分別內外六情（ṣaḍindriya）沒有主宰，本來就沒有六情，又怎麼會有現在的識（vijñāna）呢？識不是過去、現在、未來三世所能包含的，不執著於三有（tribhava），這叫做『無行』。』

當時，長老阿若拘鄰說完菩薩摩訶薩（bodhisattva-mahāsattva）的『有行』和『無行』之後，便頂禮佛足。

佛說：『好啊，好啊！善男子！你宣揚如來深奧微妙的法，非常稀有，非常特別！實在是前所未有。回到你的座位上去，保持你平時的威儀。』

當時，尊者舍利弗（Śāriputra）即從座位上站起來，整理好法衣，長跪合掌，對佛說：『世尊！我心中抱有疑問已經很久了，想要有所請問，只希望世尊能夠一一為我解答。』

佛告訴舍利弗說：

【English Translation】 English version: If there are good men or good women who cultivate the Eightfold Noble Path (aṣṭāṅgamārga), and do not harbor doubts about the eight dharmas (aṣṭa dharma), this is called 'having practice'. If, moreover, there are good men or good women who attain immeasurable wisdom, and discern that the eight dharmas are all empty and without substance, that there is fundamentally no one dharma, how then could there be the Eightfold Noble Path? A dharma without name or form has no abode; this is called the first and most supreme 'non-practice' dharma.

'Furthermore, World Honored One! If there are good men or good women who, in the practice of the four dhyānas (dhyāna), contemplate each one without distraction, keeping their minds focused on clarity and not losing the essence of the Dharma, they will surely attain results without any doubt; this is called the first 'having practice'. If, moreover, there are good men or good women who, from beginning to end, sit upright and contemplate the formless dharmas, not seeing their arising, fundamentally without beginning or end, whose names are false and deceptive, neither true nor existent, this is called the 'non-practice' dharma.'

At that time, the Elder Ājñātakauṇḍinya (Ājñātakauṇḍinya) again said to the Buddha: 'If there are good men or good women who discern the wisdom of emptiness, but whose minds are defiled by emptiness, seeking emptiness within emptiness, giving rise to inverted thoughts, this is called 'having practice'. If one does not generate defilement in the wisdom of emptiness, does not give rise to false views, and does not generate various thoughts, since there is fundamentally no root, how could there be a present? This is called 'non-practice'.'

'Furthermore, World Honored One! If there are good men or good women who inwardly contemplate bright wisdom, the intention of empty and still samādhi, holding their minds firmly without increase or decrease, this is called 'having practice'. Discerning that the six sense faculties (ṣaḍindriya), internal and external, have no master, since there were fundamentally no six faculties, how could there be present consciousness (vijñāna)? Consciousness is not attached to the three times and does not cling to the three realms of existence (tribhava), this is called 'non-practice'.'

At that time, the Elder Ājñātakauṇḍinya, having spoken of the 'having practice' and 'non-practice' of the Bodhisattva-Mahāsattva (bodhisattva-mahāsattva), then prostrated himself at the Buddha's feet.

The Buddha said: 'Excellent, excellent! Good son! You have proclaimed the profound and subtle Dharma of the Tathāgata, which is exceedingly rare and extraordinary! Truly, it has never been before. Return to your seat and maintain your usual demeanor.'

At that time, the Venerable Śāriputra (Śāriputra) immediately rose from his seat, arranged his robes, knelt with palms together, and said to the Buddha: 'World Honored One! I have held doubts for a long time and wish to ask some questions. I only hope that the World Honored One will answer them one by one.'

The Buddha said to Śāriputra:

「善哉！族姓子！欲有所問今正是時，如來一一當酬汝問。」

時，舍利弗白佛言：「世尊！云何為有行？云何為無行？如世尊言，現造則有行，本無則無行。今問如來，為有行至無行，乃名無行耶？為有行常有、無行常無，乃名無行乎？若言有行，則尊者大迦葉所宣有行無有錯謬。假使無行，則無言教，云何以無言教之法，令有言教耶？唯愿世尊一一分別。」

佛告舍利弗言：「云何？舍利弗！有行體性為空不乎？」

舍利弗白佛言：「世尊！有行體性空如空。」

佛復問舍利弗：「云何？族姓子！無行空性如何？」

舍利弗白佛言：「世尊！無行空性，即有行空性是也。」

佛告舍利弗：「若無行空性即有行空性者，今大迦葉何以故但說有行、不說有行空，亦不說無行、亦不說無行空性耶？」

舍利弗白佛言：「世尊！云何有行空性？云何無行空性？」

佛告舍利弗言：「諦聽諦聽！善思念之！吾當與汝敷演其義。」

對曰：「如是。世尊！」

佛告舍利弗：「云何？族姓子！成五陰身四大成就捨本所生，如此眾生若外見色，于眼識中自起塵勞，分別此識不從外來亦不從內出，由識分別乃生此患。云何？族姓子！五陰法界為爾不乎？」

舍

【現代漢語翻譯】 現代漢語譯本： 『太好了！族姓子（指出身高貴的人）！你現在想問什麼都可以，如來（指佛陀）會一一回答你的問題。』

這時，舍利弗（佛陀的十大弟子之一，以智慧著稱）對佛說：『世尊（對佛陀的尊稱）！什麼叫做『有行』？什麼叫做『無行』？就像世尊您說的，現在造作就是『有行』，本來沒有就是『無行』。現在我請問如來，是從『有行』達到『無行』，才叫做『無行』呢？還是『有行』永遠是『有行』，『無行』永遠是『無行』，才叫做『無行』呢？如果說是『有行』，那麼尊者大迦葉（佛陀的十大弟子之一，以頭陀行著稱）所說的『有行』就沒有錯謬。假如是『無行』，那就沒有言教，怎麼能用沒有言教的法，來教導有言教呢？希望世尊您能一一為我們分別解說。』

佛告訴舍利弗說：『怎麼樣？舍利弗！『有行』的體性是空，還是不空呢？』

舍利弗回答佛說：『世尊！『有行』的體性是空，就像虛空一樣。』

佛又問舍利弗：『怎麼樣？族姓子！『無行』的空性又是如何呢？』

舍利弗回答佛說：『世尊！『無行』的空性，就是『有行』的空性。』

佛告訴舍利弗說：『如果『無行』的空性就是『有行』的空性，那麼大迦葉為什麼只說『有行』，而不說『有行』的空，也不說『無行』，也不說『無行』的空性呢？』

舍利弗回答佛說：『世尊！什麼是『有行』的空性？什麼是『無行』的空性？』

佛告訴舍利弗說：『仔細聽，仔細聽！好好思考！我將為你詳細解說其中的含義。』

舍利弗回答說：『好的，世尊！』

佛告訴舍利弗說：『怎麼樣？族姓子！由五陰（色、受、想、行、識）組成的身體，四大（地、水、火、風）成就，捨棄了本來的出生之處，這樣的眾生如果向外看到色，在眼識中就會自己產生塵勞（煩惱），分別這個識不是從外面來，也不是從裡面出去，由於識的分辨才產生這種禍患。怎麼樣？族姓子！五陰的法界是這樣的嗎？』

舍

【English Translation】 English version: 『Excellent! Son of a good family (referring to someone of noble birth)! Now is the right time to ask whatever you wish. The Tathagata (referring to the Buddha) will answer your questions one by one.』

Then, Shariputra (one of the Buddha's ten principal disciples, known for his wisdom) said to the Buddha: 『World Honored One (a respectful title for the Buddha)! What is meant by 『conditioned action』 (有行)? What is meant by 『unconditioned action』 (無行)? As the World Honored One has said, present creation is 『conditioned action,』 and originally non-existent is 『unconditioned action.』 Now I ask the Tathagata, is it from 『conditioned action』 reaching 『unconditioned action』 that it is called 『unconditioned action』? Or is 『conditioned action』 always 『conditioned action,』 and 『unconditioned action』 always 『unconditioned action,』 that it is called 『unconditioned action』? If it is said to be 『conditioned action,』 then what the Venerable Mahakashyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) proclaimed about 『conditioned action』 is without error. If it is 『unconditioned action,』 then there is no verbal teaching. How can one use a dharma without verbal teaching to instruct those with verbal teaching? I hope the World Honored One will explain and differentiate them for us one by one.』

The Buddha said to Shariputra: 『What do you think, Shariputra? Is the nature of 『conditioned action』 empty or not empty?』

Shariputra replied to the Buddha: 『World Honored One! The nature of 『conditioned action』 is empty, like the void.』

The Buddha further asked Shariputra: 『What do you think, son of a good family? What is the nature of emptiness of 『unconditioned action』?』

Shariputra replied to the Buddha: 『World Honored One! The nature of emptiness of 『unconditioned action』 is the same as the nature of emptiness of 『conditioned action.』

The Buddha said to Shariputra: 『If the nature of emptiness of 『unconditioned action』 is the same as the nature of emptiness of 『conditioned action,』 then why did Mahakashyapa only speak of 『conditioned action』 and not of the emptiness of 『conditioned action,』 nor of 『unconditioned action,』 nor of the nature of emptiness of 『unconditioned action』?』

Shariputra replied to the Buddha: 『World Honored One! What is the emptiness of 『conditioned action』? What is the emptiness of 『unconditioned action』?』

The Buddha said to Shariputra: 『Listen carefully! Listen carefully! Think well upon it! I will explain its meaning to you in detail.』

Shariputra replied: 『Yes, World Honored One!』

The Buddha said to Shariputra: 『What do you think, son of a good family? The body composed of the five skandhas (form, feeling, perception, mental formations, consciousness), the four great elements (earth, water, fire, wind) accomplished, abandoning its original place of birth, if such a being sees form externally, it will generate defilements (煩惱) in the eye-consciousness, distinguishing that this consciousness does not come from outside nor does it go out from within, and it is due to the discrimination of consciousness that this suffering arises. What do you think, son of a good family? Is the realm of the five skandhas like this?』

Sha

利弗言：「如是如是。世尊！皆由眼識起此塵勞耳。」

佛復告舍利弗：「云何？族姓子！若有目之士，思惟眼識分別塵勞，本從何來？為從何滅？欲求塵勞窠窟，為可得不乎？」

舍利弗白佛言：「不也。世尊！眼識無形而不可見。」

佛言：「如是如是。舍利弗！是乃名曰有行空性。複次，舍利弗！若善男子、善女人，于空離空不染空識，息心永滅不興想著，默然無言，斯乃名曰無行空性也。」

佛復告舍利弗：「若善男子、善女人，耳聞外聲，鼻嗅外香，舌知外味，身知外更內樂，意法體知外行。思惟此識，亦不從外來、亦不內生，由妄分別乃起此患。云何？族姓子！五陰法界為爾不乎？」

舍利弗白佛言：「如是。世尊！斯由識法生諸塵勞。」

佛告舍利弗：「云何？族姓子！若有目之士，思惟法識分別塵勞，為從何來？復從何滅？欲求塵勞窠窟為可得不乎？」

舍利弗白佛言：「不也。世尊！法識無形而不可見。」

佛言：「如是，舍利弗！是乃名曰有行空性。」

佛復告舍利弗：「若善男子、善女人，于空離空不染空識，滅意永寂不興想著，靜然無語亦無道教，斯乃名曰無行空性也。」

佛復告舍利弗：「夫諸法性住不變易，法起則起、

【現代漢語翻譯】 現代漢語譯本： 舍利弗說：『是的，是的。世尊！所有這些塵勞煩惱都是由眼識產生的。』

佛陀再次告訴舍利弗：『怎麼樣？善男子！如果一個有智慧的人，思考眼識所分別的塵勞煩惱，它們最初從哪裡來？又從哪裡滅去？想要尋找塵勞煩惱的根源，可以找到嗎？』

舍利弗回答佛陀說：『不能。世尊！眼識沒有形狀，是不可見的。』

佛陀說：『是的，是的。舍利弗！這被稱為有行空性（有作為的空性）。再者，舍利弗！如果善男子、善女人，對於空性既不執著也不遠離，不被空性的認識所污染，止息妄心，永遠滅除，不生起任何念頭，保持沉默無言，這就被稱為無行空性（無作為的空性）。』

佛陀再次告訴舍利弗：『如果善男子、善女人，耳朵聽到外面的聲音，鼻子聞到外面的香氣，舌頭嚐到外面的味道，身體感覺到外面的觸覺和內在的快樂，意識通過法（dharma）的體性認知外在的行為。思考這些識，既不是從外面來的，也不是從內在產生的，而是由於虛妄的分別才產生這些煩惱。怎麼樣？善男子！五陰（skandha，色、受、想、行、識）法界（dharmadhatu，一切法的總稱）對你來說是這樣的嗎？』

舍利弗回答佛陀說：『是的。世尊！這些都是由識法（vijnana-dharma，認識之法）產生各種塵勞煩惱。』

佛陀告訴舍利弗：『怎麼樣？善男子！如果一個有智慧的人，思考法識（dharma-vijnana，對法的認識）所分別的塵勞煩惱，它們從哪裡來？又從哪裡滅去？想要尋找塵勞煩惱的根源，可以找到嗎？』

舍利弗回答佛陀說：『不能。世尊！法識沒有形狀，是不可見的。』

佛陀說：『是的，舍利弗！這被稱為有行空性。』

佛陀再次告訴舍利弗：『如果善男子、善女人，對於空性既不執著也不遠離，不被空性的認識所污染，滅除意念，永遠寂靜，不生起任何念頭，保持安靜無語，也沒有任何教導，這就被稱為無行空性。』

佛陀再次告訴舍利弗：『一切法的自性是恒常不變的，法生起則生起……』

【English Translation】 English version: Shariputra said: 'Yes, yes. World Honored One! All these defilements and afflictions arise from eye-consciousness.'

The Buddha further said to Shariputra: 'What do you think, son of a good family? If a wise person contemplates the defilements and afflictions discriminated by eye-consciousness, where do they originally come from? And where do they cease? Is it possible to find the source of these defilements and afflictions?'

Shariputra replied to the Buddha: 'No, World Honored One! Eye-consciousness has no form and is invisible.'

The Buddha said: 'Yes, yes. Shariputra! This is called active emptiness (having acting emptiness). Furthermore, Shariputra! If a good man or good woman neither clings to nor distances themselves from emptiness, is not tainted by the knowledge of emptiness, ceases their deluded mind, permanently extinguishes it, and does not give rise to any thoughts, remaining silent and speechless, this is called inactive emptiness (non-acting emptiness).'

The Buddha further said to Shariputra: 'If a good man or good woman hears external sounds with their ears, smells external fragrances with their nose, tastes external flavors with their tongue, feels external sensations and inner pleasure with their body, and the mind cognizes external actions through the nature of dharma (dharma). Contemplating these consciousnesses, they neither come from outside nor arise from within, but these afflictions arise due to false discriminations. What do you think, son of a good family? Is the realm of the five skandhas (skandha) and dharmadhatu (dharmadhatu) like this for you?'

Shariputra replied to the Buddha: 'Yes, World Honored One! These are all caused by the consciousness-dharma (vijnana-dharma) giving rise to various defilements and afflictions.'

The Buddha said to Shariputra: 'What do you think, son of a good family? If a wise person contemplates the defilements and afflictions discriminated by dharma-consciousness (dharma-vijnana), where do they come from? And where do they cease? Is it possible to find the source of these defilements and afflictions?'

Shariputra replied to the Buddha: 'No, World Honored One! Dharma-consciousness has no form and is invisible.'

The Buddha said: 'Yes, Shariputra! This is called active emptiness.'

The Buddha further said to Shariputra: 'If a good man or good woman neither clings to nor distances themselves from emptiness, is not tainted by the knowledge of emptiness, extinguishes intention, is eternally silent, does not give rise to any thoughts, remains quiet and speechless, and has no teachings, this is called inactive emptiness.'

The Buddha further said to Shariputra: 'The nature of all dharmas is constant and unchanging, when a dharma arises, it arises...'

法滅則滅，起亦不知所以起、滅亦不知所以滅，有目之士而觀察之，亦不見起亦不見滅，故號為本無如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，超過三界為天人尊。若有善男子、善女人，受持諷誦此深法要有行無行法本者，便得具足眾相之慧。」

佛說此有行無行法時，有百億那術眾生，皆捨本行執牢固誓，進趣佛乘不退轉地。復有諸天世人無央數眾，皆得道忍離凡夫地。

是時，尊者大目犍連，復從座起頭面禮足，前白佛言：「我亦堪任暢達演說有行無行不思議法。」

佛言：「善哉！族姓子！若樂說者今正是時。」

目連白佛言：「世尊！今聞如來包識眾法以為有行無行，如我觀省如來正法，非我聲聞有行無行也。所以然者，弟子緣覺諸根淳淑，不復窺望平等正覺，我于如來則無行也。若使如來欲舍慧海去諸眾智，求為弟子緣覺道者，如來於我則無行也。又，世尊言：『一切諸法皆虛皆寂，無生滅著斷。』審如是者，何復限制弟子緣覺不在聖例？益使我等九萬二千人悉皆六通，倍生狐疑。又聞佛言：『我法曠大亦無邊涯，不計吾我有著眾生。』若當爾者，如來今日于清凈法界則有闕也。」

爾時，世尊告目連曰：「善哉，善哉！族姓

【現代漢語翻譯】 現代漢語譯本：佛法如果滅亡就會滅亡，（人們）開始也不知道它為什麼開始，滅亡也不知道它為什麼滅亡。有眼睛的人去觀察它，也看不到開始，也看不到滅亡。所以（佛）被稱為本無如來（Tathagata，如來）、至真、等正覺（Samyak-sambuddha，正等覺者）、明行成為（Vidya-charana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavidu，知世間）、無上士（Anuttara-purusa-damya-sarathi，無上調御丈夫）、道法御（Shasta devamanushyanam，天人導師），號為佛（Buddha，佛陀）、世尊（Bhagavan，世尊），超過三界，為天人所尊敬。如果有善男子、善女人，受持諷誦這部甚深法要，具有有行無行法本的，便能具足各種智慧。

佛陀宣說這部有行無行法時，有百億那術（Niyuta，數量單位）眾生，都捨棄了原先的修行，堅定地發誓，進入佛乘，不再退轉。又有諸天世人無數眾生，都證得道忍，脫離了凡夫的境界。

這時，尊者大目犍連（Mahamaudgalyayana，神通第一的佛陀弟子）又從座位上站起來，頭面禮拜佛足，上前對佛說：『我也能夠暢達地演說有行無行這種不可思議的法。』

佛陀說：『很好！族姓子！如果樂意宣說，現在正是時候。』

目連對佛說：『世尊！現在聽聞如來包容並認識所有法，認為是有行無行。依我觀察省察如來的正法，並非我聲聞（Shravaka，聽聞佛法者）所理解的有行無行。為什麼這樣說呢？弟子、緣覺（Pratyekabuddha，獨覺）諸根純熟，不再窺望平等正覺，我對如來就沒有有行。如果如來想要捨棄智慧之海，去除各種智慧，去尋求成為弟子、緣覺之道，如來對我來說就沒有有行。而且，世尊說：『一切諸法都是虛幻寂靜的，沒有生滅執著斷滅。』如果確實是這樣，為什麼還要限制弟子、緣覺不在聖人的行列？反而使我們九萬二千人都具備六神通，更加產生狐疑。又聽佛說：『我的法曠大無邊，不計較吾我，有著眾生。』如果真是這樣，如來今天在清凈法界就有所欠缺了。』

這時，世尊告訴目連說：『很好，很好！族姓子！』

【English Translation】 English version: If the Dharma perishes, it perishes; one does not know why it arises, nor does one know why it perishes. Those with eyes who observe it see neither arising nor perishing. Therefore, (the Buddha) is called Originally Non-Existent Tathagata (Tathagata), the Utterly True, the Perfectly Enlightened One (Samyak-sambuddha), Accomplished in Knowledge and Conduct (Vidya-charana-sampanna), Well-Gone (Sugata), Knower of the World (Lokavidu), Unsurpassed One (Anuttara-purusa-damya-sarathi), Guide for Gods and Humans (Shasta devamanushyanam), called Buddha (Buddha), World Honored One (Bhagavan), surpassing the Three Realms, revered by gods and humans. If there are good men and good women who receive, uphold, recite, and chant this profound Dharma essence, possessing the fundamental text of active and inactive practices, they will attain the wisdom of complete characteristics.'

When the Buddha spoke this Dharma of active and inactive practices, hundreds of millions of Niyuta (Niyuta, a unit of measurement) beings all abandoned their original practices, firmly vowing to advance towards the Buddha Vehicle, never to regress. Moreover, countless multitudes of gods and humans all attained the Patience of the Path, departing from the state of ordinary beings.

At that time, Venerable Mahamaudgalyayana (Mahamaudgalyayana, the Buddha's disciple foremost in supernatural powers) rose from his seat, bowed his head and face to the Buddha's feet, and said to the Buddha, 'I am also capable of fluently expounding this inconceivable Dharma of active and inactive practices.'

The Buddha said, 'Excellent! Son of a good family! If you are willing to speak, now is the right time.'

Maudgalyayana said to the Buddha, 'World Honored One! Now I hear that the Tathagata encompasses and recognizes all Dharmas, considering them as active and inactive practices. As I observe and examine the Tathagata's True Dharma, it is not the active and inactive practices understood by us Shravakas (Shravaka, one who hears the Buddha's teachings). Why is this so? Disciples and Pratyekabuddhas (Pratyekabuddha, a solitary Buddha) have pure faculties and no longer aspire to Perfect Enlightenment. For me, there is no active practice towards the Tathagata. If the Tathagata wishes to abandon the sea of wisdom, relinquish all knowledge, and seek to become a disciple or a Pratyekabuddha, then for the Tathagata, there is no active practice towards me. Moreover, the World Honored One said, 'All Dharmas are illusory and tranquil, without arising, ceasing, attachment, or severance.' If this is indeed so, why restrict disciples and Pratyekabuddhas from being among the ranks of the sages? It only makes us ninety-two thousand, all possessing the six supernormal powers, even more doubtful. Also, I heard the Buddha say, 'My Dharma is vast and boundless, not concerned with self or others, possessing sentient beings.' If that is the case, then the Tathagata today has a deficiency in the pure Dharma realm.'

At that time, the World Honored One said to Maudgalyayana, 'Excellent, excellent! Son of a good family!'

子！乃能于如來前宣暢此門。我今問汝，汝當一一報我。」

目連對曰：「如是。世尊！」

「云何？目連！行有報乎？」

目連白佛言：「世尊！行有報也。」

又問目連：「何者是行報耶？」

目連白佛言：「隨其緣對，善有善報、惡有惡報。」

佛復問：「云何？目連！善有善報、惡有惡報？」

目連白佛言：「三塗八難拷掠搒笞，是謂惡報；泥洹永寂無復生滅，是謂善報。」

佛復問目連：「云何？族姓子！今日本無如來為獲報不乎？」

目連對曰：「不也。世尊！」

佛問目連：「云何？族姓子！如今如來、至真、等正覺，身黃金色眾相具足，為是何報？」

目連白佛言：「如來相好形質之報，非泥洹報也。」

佛問目連：「汝體泥洹耶？云何知善有善報是泥洹報乎？」

目連白佛言：「一切諸法皆悉假號，非有真實。所謂泥洹，泥洹者亦假號耳，故說泥洹須善有善也。」

爾時，世尊告目連曰：「如來於汝則無行也，亦是假號非有真實。汝欲求無上等正覺者，于如來所則無行也，亦是假號。于假號法中欲分別有行無行者，此則不然。」

爾時，世尊說此假號法，有九億眾生髮弘誓意，愿樂欲逮有行無行菩

【現代漢語翻譯】 現代漢語譯本： 『善男子！你能夠在如來面前宣揚這個法門。我現在問你，你應當一一回答我。』

目連（Maudgalyayana，佛陀的弟子，以神通著稱）回答說：『是的，世尊！』

『怎麼樣？目連！行為有果報嗎？』

目連對佛說：『世尊！行為有果報。』

佛又問目連：『什麼是行為的果報呢？』

目連對佛說：『隨著因緣的對應，善有善報，惡有惡報。』

佛又問：『怎麼樣？目連！善有善報，惡有惡報？』

目連對佛說：『三塗（Three evil destinies，地獄、餓鬼、畜生）八難（Eight difficulties，指難以修行佛法的八種障礙）的拷打鞭撻，這就是惡報；泥洹（Nirvana，涅槃，佛教修行的最終目標，指解脫生死輪迴的狀態）永遠寂靜，不再有生滅，這就是善報。』

佛又問目連：『怎麼樣？善男子！現在的如來沒有行為，能獲得果報嗎？』

目連回答說：『不是的，世尊！』

佛問目連：『怎麼樣？善男子！如今的如來、至真（Tathagata，如來，佛的稱號之一）、等正覺（Samyaksambuddha，正等覺者，佛的稱號之一），身呈黃金色，具足各種殊勝的相好，這是什麼果報呢？』

目連對佛說：『如來相好形體的果報，不是泥洹的果報。』

佛問目連：『你體會泥洹了嗎？怎麼知道善有善報就是泥洹的果報呢？』

目連對佛說：『一切諸法都只是假名安立，沒有真實自性。所謂的泥洹，泥洹也只是假名而已，所以說泥洹需要善有善報。』

這時，世尊告訴目連說：『如來對於你來說沒有行為，也只是假名安立，沒有真實自性。你想要追求無上等正覺的人，對於如來所說也沒有行為，也只是假名安立。在假名安立的法中想要分別有行為和沒有行為，這是不正確的。』

這時，世尊宣說這個假名法，有九億眾生髮起廣大的誓願，願意證得有行為和沒有行為的菩提。

【English Translation】 English version: 『Good man! You are able to proclaim this Dharma gate before the Tathagata (Tathagata, one of the titles of the Buddha). Now I ask you, you should answer me one by one.』

Maudgalyayana (Maudgalyayana, a disciple of the Buddha, known for his supernatural powers) replied: 『Yes, World Honored One!』

『How is it? Maudgalyayana! Does action have retribution?』

Maudgalyayana said to the Buddha: 『World Honored One! Action has retribution.』

The Buddha further asked Maudgalyayana: 『What is the retribution of action?』

Maudgalyayana said to the Buddha: 『According to the correspondence of conditions, good has good retribution, and evil has evil retribution.』

The Buddha further asked: 『How is it? Maudgalyayana! Good has good retribution, and evil has evil retribution?』

Maudgalyayana said to the Buddha: 『The tortures and floggings of the three evil destinies (Three evil destinies, referring to hell, hungry ghosts, and animals) and the eight difficulties (Eight difficulties, referring to the eight obstacles that make it difficult to practice the Buddha's teachings), this is called evil retribution; Nirvana (Nirvana, the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of birth and death) is eternally tranquil, with no more arising and ceasing, this is called good retribution.』

The Buddha further asked Maudgalyayana: 『How is it? Good man! Does the present Tathagata, without action, obtain retribution?』

Maudgalyayana replied: 『No, World Honored One!』

The Buddha asked Maudgalyayana: 『How is it? Good man! The present Tathagata, the Truly Awakened One (Tathagata, one of the titles of the Buddha), the Perfectly Enlightened One (Samyaksambuddha, one of the titles of the Buddha), whose body is golden in color and possesses all kinds of excellent characteristics, what kind of retribution is this?』

Maudgalyayana said to the Buddha: 『The retribution of the Tathagata's excellent characteristics and physical form is not the retribution of Nirvana.』

The Buddha asked Maudgalyayana: 『Have you realized Nirvana? How do you know that good has good retribution, which is the retribution of Nirvana?』

Maudgalyayana said to the Buddha: 『All dharmas are merely provisional designations, without real substance. The so-called Nirvana, Nirvana is also just a provisional designation, therefore it is said that Nirvana requires good to have good retribution.』

At that time, the World Honored One told Maudgalyayana: 『For the Tathagata, there is no action for you, it is also just a provisional designation, without real substance. Those who wish to seek unsurpassed perfect enlightenment, for what the Tathagata says, there is also no action, it is also just a provisional designation. To try to distinguish between action and no action in provisionally designated dharmas, this is not correct.』

At that time, the World Honored One spoke this provisional designation Dharma, and nine hundred million beings aroused great vows, wishing to attain the Bodhi of action and no action.

薩瓔珞。復有無量眾生得總持法門。復有三億眾生諸漏盡意解得阿羅漢。

爾時，尊者賓頭盧，復從座起，前白佛言：「我亦堪任說菩薩瓔珞有行無行，令善男子、善女人得修行之。」

世尊告曰：「善哉，善哉！族姓子！若能說者今正是時。」

爾時，賓頭盧白佛言：「世尊！若善男子、善女人于初禪地，分別五陰惡露不凈，于中思惟無可貪著，是謂有行；若入定意觀無所有虛而非真，觀他人身亦復如是，斯謂無行。複次，世尊！若善男子、善女人現身臭處不凈流出，是謂有行；深觀本末知之為空，是謂無行。複次，世尊！善男子、善女人於二禪地具足四行，是謂有行；知二禪地盡歸於空，是謂無行。複次，世尊！若善男子、善女人，自能開悟教眾生類，去離凈心起不凈想，是謂有行；解了凈想本無所有，是謂無行。複次，世尊！若善男子、善女人思惟三禪凈除塵勞，不自稱歎有所成辦，是謂有行；不見塵勞成不成者，是謂無行。複次，世尊！若善男子善女人，在四禪地思惟五陰系意不忘，是謂有行；分別四禪永無苦樂諸縛結著，是謂無行。如是善男子、善女人，菩薩摩訶薩寂觀瓔珞有行無行。」爾時，尊者賓頭盧說此法已，還複本座。

是時，尊者大迦旃延，即從座起禮世尊足，前白佛

【現代漢語翻譯】 現代漢語譯本：薩瓔珞（Sāyīngluò）。又有無量眾生獲得總持法門（zǒngchí fǎmén，陀羅尼，總攝憶持一切法而不忘失的法門）。又有三億眾生諸漏已盡，心意解脫，證得阿羅漢（āluóhàn，斷盡一切煩惱，證入涅槃的聖者）。

這時，尊者賓頭盧（Bīntóulú），再次從座位上起身，走到佛前稟告說：『我也能夠宣說菩薩瓔珞（púsà yīngluò，菩薩的莊嚴）的有行和無行，使善男子、善女人能夠依此修行。』

世尊告訴他說：『很好，很好！族姓之子！如果能宣說，現在正是時候。』

這時，賓頭盧稟告佛說：『世尊！如果善男子、善女人在初禪（chūchán，色界初禪天）的境界中，分別觀察五陰（wǔyīn，構成眾生的五種要素，即色、受、想、行、識）的惡臭不凈，于其中思惟觀察，沒有可以貪戀執著之處，這叫做有行；如果進入禪定，觀想一切都空無所有，虛幻而不真實，觀察他人的身體也是如此，這叫做無行。其次，世尊！如果善男子、善女人觀察自身充滿臭穢不凈之物流出，這叫做有行；深刻觀察其根本和末梢，知道其本性為空，這叫做無行。其次，世尊！如果善男子、善女人在二禪（èrchán，色界二禪天）的境界中，具足四種行相，這叫做有行；知道二禪的境界最終都歸於空，這叫做無行。其次，世尊！如果善男子、善女人自己能夠開悟，教導眾生，去除清凈之心，生起不凈的觀想，這叫做有行；理解清凈的觀想本來就空無所有，這叫做無行。其次，世尊！如果善男子、善女人思惟三禪（sānchán，色界三禪天）的清凈，去除塵世的煩惱，不自我稱讚有所成就，這叫做有行；不見有塵世煩惱的成就與不成就，這叫做無行。其次，世尊！如果善男子、善女人在四禪（sìchán，色界四禪天）的境界中，思惟五陰，繫念於心而不忘失，這叫做有行；分別觀察四禪永遠沒有苦樂等束縛和執著，這叫做無行。像這樣，善男子、善女人，菩薩摩訶薩（púsà mó訶sà，大菩薩）寂靜地觀察瓔珞的有行和無行。』這時，尊者賓頭盧說完此法，回到自己的座位。

這時，尊者大迦旃延（Dàjiāzhān yán），立即從座位上起身，禮拜世尊的雙足，走到佛前稟告說

【English Translation】 English version: Sāyīngluò. Again, countless beings attained the Dhāraṇī (zǒngchí fǎmén, a mnemonic device, a method of retaining in memory all teachings without forgetting) Dharma. Again, three hundred million beings, with their defilements exhausted and their minds liberated, attained Arhatship (āluóhàn, one who has extinguished all afflictions and entered Nirvana).

At that time, the Venerable Bīntóulú, rose again from his seat, approached the Buddha, and said: 'I am also capable of explaining the active and inactive aspects of the Bodhisattva's adornments (púsà yīngluò, the ornaments of a Bodhisattva), so that good men and good women may practice accordingly.'

The World-Honored One said: 'Excellent, excellent! Son of a good family! If you are able to explain, now is the right time.'

At that time, Bīntóulú said to the Buddha: 'World-Honored One! If good men and good women, in the realm of the First Dhyana (chūchán, the first dhyana heaven in the Form Realm), discern the foul and impure nature of the Five Skandhas (wǔyīn, the five aggregates that constitute a being: form, feeling, perception, volition, and consciousness), contemplating within them that there is nothing to be greedy or attached to, this is called active practice; if they enter into meditative concentration, contemplating that all is empty and unreal, and observing the bodies of others in the same way, this is called inactive practice. Furthermore, World-Honored One! If good men and good women observe their own bodies as filled with foul and impure substances flowing out, this is called active practice; deeply contemplating the origin and end, knowing it to be empty, this is called inactive practice. Furthermore, World-Honored One! If good men and good women, in the realm of the Second Dhyana (èrchán, the second dhyana heaven in the Form Realm), fully possess the four characteristics, this is called active practice; knowing that the realm of the Second Dhyana ultimately returns to emptiness, this is called inactive practice. Furthermore, World-Honored One! If good men and good women are able to enlighten themselves and teach sentient beings, removing pure thoughts and generating impure thoughts, this is called active practice; understanding that pure thoughts are fundamentally empty, this is called inactive practice. Furthermore, World-Honored One! If good men and good women contemplate the purity of the Third Dhyana (sānchán, the third dhyana heaven in the Form Realm), removing the defilements of the world, and do not praise themselves for having accomplished anything, this is called active practice; not seeing the accomplishment or non-accomplishment of worldly defilements, this is called inactive practice. Furthermore, World-Honored One! If good men and good women, in the realm of the Fourth Dhyana (sìchán, the fourth dhyana heaven in the Form Realm), contemplate the Five Skandhas, keeping their minds focused and not forgetting, this is called active practice; discerning that the Fourth Dhyana is forever free from suffering and joy, and all bonds and attachments, this is called inactive practice. Thus, good men and good women, Bodhisattva-Mahasattvas (púsà mó訶sà, great Bodhisattvas) silently contemplate the active and inactive aspects of the adornments.' At that time, the Venerable Bīntóulú, having spoken this Dharma, returned to his seat.

At that time, the Venerable Mahākātyāyana (Dàjiāzhān yán), immediately rose from his seat, prostrated himself at the feet of the World-Honored One, approached the Buddha, and said:

言：「我今堪任於如來前說有行無行，使眾生類得修行之。若善男子、善女人，於十六聖行不起狐疑者，是謂有行；思惟縛著本性自無，亦無十六聖行之名，是謂無行。」

迦旃延復白佛言：「若善男子、善女人，拔斷三毒淫怒癡法，察彼眾生心中所念，有無明心、無無明心，有愛慾心、無愛慾心，有恚害心、無恚害心，悉能分別而無錯謬，是謂有行；若善男子、善女人，觀知三毒本無所有，不見生者不見滅者虛寂無形，是謂無行。」

迦旃延子復白佛言：「若善男子、善女人，于結使聚皆令畢竟，亦不更造興起塵勞，是謂有行；不于結使見有畢竟不畢竟者，亦不興造生塵勞患，是謂無行。如是善男子、善女人，菩薩瓔珞有行無行。」迦旃延子于佛前說此有行無行已，起禮佛足，還複本座。

爾時，尊者離越即從座起，前禮佛足白佛言：「世尊！我亦堪任說菩薩瓔珞有行無行。」

佛告離越：「堪任說者便可說之。」

離越白佛言：「世尊！若善男子、善女人，于無生法越度生死，不見有度者，是謂有行；淪泥洹空寂然無形，不有眾生想，是謂無行。複次，世尊！若善男子、善女人，得賢聖律，受諸果證，修十二法，是謂有行；若觀一切法本由緣聚散，知盡不生更不受證，是謂無行。

【現代漢語翻譯】 現代漢語譯本：他說：『我現在可以在如來（Tathagata，佛的稱號）面前宣說「有行」和「無行」，使眾生能夠修行。如果善男子、善女人，對於十六聖行不起任何懷疑，這就是所謂的「有行」；如果思惟一切事物都受束縛，其本性本來就是空無，甚至連十六聖行的名稱都不存在，這就是所謂的「無行」。』 迦旃延（Katyayana，佛陀的弟子）再次對佛說：『如果善男子、善女人，能夠徹底斷除貪、嗔、癡這三種毒害，並且能夠觀察眾生心中所想，分辨他們心中是否有無明、是否有愛慾、是否有嗔恨，而且能夠準確無誤地分辨這些，這就是所謂的「有行」；如果善男子、善女人，能夠觀察到貪、嗔、癡這三種毒害本來就是空無所有，既看不到它們的生起，也看不到它們的滅去，它們是虛空寂靜、沒有形體的，這就是所謂的「無行」。』 迦旃延子（Katyayaniputra，迦旃延的兒子）再次對佛說：『如果善男子、善女人，對於所有的煩惱結使都能夠徹底斷除，並且不再造作任何新的塵勞，這就是所謂的「有行」；如果不對煩惱結使執著于「徹底斷除」或「沒有徹底斷除」，也不再造作任何會產生塵勞的因患，這就是所謂的「無行」。像這樣的善男子、善女人，就是菩薩的瓔珞，具有「有行」和「無行」。』迦旃延子在佛陀面前說完這些關於「有行」和「無行」的道理后，起身禮拜佛足，然後回到自己的座位。 這時，尊者離越（Revata，佛陀的弟子）也從座位上站起來，走到佛陀面前，禮拜佛足，對佛說：『世尊！我也能夠宣說菩薩瓔珞的「有行」和「無行」。』 佛陀告訴離越：『能夠宣說的人就可以宣說。』 離越對佛說：『世尊！如果善男子、善女人，能夠超越生死，證悟無生之法，並且不認為有任何「度越者」，這就是所謂的「有行」；如果沉溺於涅槃（Nirvana，解脫）的空寂之中，沒有任何形體，沒有任何眾生的概念，這就是所謂的「無行」。此外，世尊！如果善男子、善女人，能夠獲得賢聖的戒律，證得各種果位，修習十二種法，這就是所謂的「有行」；如果能夠觀察到一切諸法的本性都是由因緣聚合而生，因緣離散而滅，知道一切終將消逝，不再產生新的果報，也不再接受任何果位的證悟，這就是所謂的「無行」。』

【English Translation】 English version: He said, 'I am now capable of speaking before the Tathagata (title of the Buddha) about 'having practice' and 'not having practice,' so that sentient beings may be able to cultivate. If a good man or good woman does not harbor any doubt regarding the Sixteen Noble Practices, this is called 'having practice'; if one contemplates that all things are bound and that their inherent nature is originally empty, and even the name of the Sixteen Noble Practices does not exist, this is called 'not having practice.' Katyayana (a disciple of the Buddha) further said to the Buddha, 'If a good man or good woman can completely sever the three poisons of greed, hatred, and delusion, and can observe the thoughts in the minds of sentient beings, distinguishing whether they have ignorance, desire, or hatred, and can accurately differentiate these without error, this is called 'having practice'; if a good man or good woman can observe that the three poisons are originally empty and without substance, seeing neither their arising nor their ceasing, being empty and formless, this is called 'not having practice.' Katyayaniputra (son of Katyayana) further said to the Buddha, 'If a good man or good woman can completely eliminate all afflictions and defilements, and no longer create any new troubles, this is called 'having practice'; if one does not cling to the idea of 'completely eliminating' or 'not completely eliminating' afflictions, and no longer creates any causes that lead to suffering, this is called 'not having practice.' Such a good man or good woman is the garland of a Bodhisattva, possessing both 'having practice' and 'not having practice.' After Katyayaniputra finished speaking about 'having practice' and 'not having practice' before the Buddha, he rose, bowed at the Buddha's feet, and returned to his seat. At that time, the Venerable Revata (a disciple of the Buddha) also rose from his seat, approached the Buddha, bowed at his feet, and said to the Buddha, 'World-Honored One! I am also capable of speaking about the 'having practice' and 'not having practice' of a Bodhisattva's garland.' The Buddha told Revata, 'Whoever is capable of speaking may speak.' Revata said to the Buddha, 'World-Honored One! If a good man or good woman can transcend birth and death, realize the Dharma of non-arising, and does not consider there to be any 'transcender,' this is called 'having practice'; if one is immersed in the emptiness of Nirvana (liberation), without any form, without any concept of sentient beings, this is called 'not having practice.' Furthermore, World-Honored One! If a good man or good woman can obtain the precepts of the wise and noble, attain various fruits of realization, and cultivate the twelve practices, this is called 'having practice'; if one can observe that the nature of all Dharmas arises from the aggregation of causes and conditions and ceases with their dispersal, knowing that all will eventually pass away, no longer generating new karmic results, and no longer accepting any attainment of fruition, this is called 'not having practice.'

複次，善男子、善女人！諸佛世尊常所說法，苦習盡道賢聖寶藏，進取泥洹無起滅法，是謂有行；不見賢聖道品之法及泥洹道，是謂無行。如是善男子、善女人，菩薩瓔珞有行無行。」

是時，尊者須菩提復從座起，前禮佛足，白佛言：「若有善男子、善女人，從本無行至一切智，觀了無形而不可見，是謂有行；不見本無出生諸法，菩薩瓔珞亦復如是，不見菩薩瓔珞亦不見非菩薩瓔珞，是謂無行。」

爾時，世尊問須菩提：「云何？族姓子！汝以何等議而作斯言：『此是菩薩瓔珞，此非菩薩瓔珞。』」

須菩提白佛言：「世尊！若善男子、善女人，于究竟法不生斷滅興計常想，是謂菩薩有行瓔珞；若善男子、善女人，于本無法中諸法悉空，內空外空不起滅空，無所生空道空泥洹空，一切諸法皆空如空，是謂菩薩無行瓔珞。」

須菩提復白佛言：「世尊！若善男子、善女人，得空定凈意者，于賢聖法律具足一切諸法窠窟，從須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，上至如來、至真、等正覺，莊嚴具足泥洹之路，是謂菩薩摩訶薩有行瓔珞；若復善男子、善女人，修行五十五法，虛空正要一一分別，心不流馳皆歸於空，于空無法中無生滅著斷，是謂菩薩摩訶薩無行瓔珞也。」

尊者須菩

【現代漢語翻譯】 現代漢語譯本： 再者，善男子、善女人！諸佛世尊經常宣說的法，是苦、集（苦之生起）、滅（苦之止息）、道（滅苦之道）這四聖諦的賢聖寶藏，以及進取涅槃（Nirvana，解脫）的無生滅之法，這被稱為『有行』；如果不能見到賢聖道品之法以及涅槃之道，這就被稱為『無行』。像這樣，善男子、善女人，菩薩的瓔珞（飾品，比喻菩薩的功德）就有『有行』和『無行』之分。」

這時，尊者須菩提（Subhuti，佛陀的弟子）再次從座位上站起，走到佛前，頂禮佛足，對佛說：「如果有善男子、善女人，從根本的『無行』直至證得一切智（Sarvajna，佛陀的智慧），觀察萬法皆無形而不可見，這被稱為『有行』；如果不能見到從根本的『無』中生出的諸法，菩薩的瓔珞也是如此，既不見菩薩的瓔珞，也不見非菩薩的瓔珞，這被稱為『無行』。」

這時，世尊問須菩提：「怎麼樣？族姓子（對出身高貴者的稱呼）！你以什麼樣的見解而說出這樣的話：『這是菩薩的瓔珞，這不是菩薩的瓔珞』？」

須菩提對佛說：「世尊！如果善男子、善女人，對於究竟之法不生斷滅之想，也不興起常恒之想，這被稱為菩薩的『有行』瓔珞；如果善男子、善女人，認為一切法在本性上都是空無，內空、外空，不起生滅之空，無所生之空，道空、涅槃空，一切諸法都空如虛空，這被稱為菩薩的『無行』瓔珞。」

須菩提又對佛說：「世尊！如果善男子、善女人，得到空定（Sunyata-samadhi，證悟空性的禪定）而心意清凈，對於賢聖的法律具足一切諸法的根本，從須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不來果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺），上至如來（Tathagata，佛的稱號）、至真、等正覺（Samyaksambuddha，正等覺者），莊嚴具足通往涅槃的道路，這被稱為菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的『有行』瓔珞；如果善男子、善女人，修行五十五法，對於虛空的正要一一分別，心不散亂，都歸於空性，于空性無法中無生滅執著，這被稱為菩薩摩訶薩的『無行』瓔珞。」

尊者須菩提

【English Translation】 English version: Furthermore, O good men and good women! The Dharma constantly taught by all Buddhas, the World Honored Ones, is the noble treasure of the Four Noble Truths—suffering, its origin, its cessation, and the path—and the Dharma of non-arising and non-ceasing for advancing towards Nirvana (Nirvana, liberation). This is called 『having practice』. If one does not see the Dharma of the noble path and the path to Nirvana, this is called 『having no practice』. Thus, O good men and good women, the Bodhisattva's garland (ornament, metaphor for the Bodhisattva's merits) has 『having practice』 and 『having no practice』.

At that time, the Venerable Subhuti (Subhuti, Buddha's disciple) rose again from his seat, approached the Buddha, prostrated at the Buddha's feet, and said to the Buddha: 'If there are good men and good women who, from the fundamental 『having no practice』 to the attainment of all-knowing wisdom (Sarvajna, Buddha's wisdom), observe that all dharmas are formless and invisible, this is called 『having practice』. If one does not see the dharmas arising from the fundamental 『non-being』, the Bodhisattva's garland is also like this, neither seeing the Bodhisattva's garland nor seeing the non-Bodhisattva's garland, this is called 『having no practice』.'

At that time, the World Honored One asked Subhuti: 'How is it? O son of a good family (term of address for someone of noble birth)! With what kind of view do you make such statements: 『This is the Bodhisattva's garland, this is not the Bodhisattva's garland』?'

Subhuti said to the Buddha: 'World Honored One! If good men and good women do not give rise to thoughts of annihilation or permanence regarding the ultimate Dharma, this is called the Bodhisattva's 『having practice』 garland. If good men and good women consider all dharmas to be empty in their fundamental nature, empty internally, empty externally, not giving rise to emptiness of arising and ceasing, emptiness of non-origination, emptiness of the path, emptiness of Nirvana, all dharmas are empty like space, this is called the Bodhisattva's 『having no practice』 garland.'

Subhuti again said to the Buddha: 'World Honored One! If good men and good women attain the emptiness samadhi (Sunyata-samadhi, meditative absorption on emptiness) and their minds are pure, possessing all the fundamental aspects of all dharmas in the noble Dharma, from Stream-enterer (Srotapanna, stream enterer), Once-returner (Sakrdagamin, once-returner), Non-returner (Anagamin, non-returner), Arhat (Arhat, liberated one), Pratyekabuddha (Pratyekabuddha, solitary Buddha), up to the Tathagata (Tathagata, thus-gone one, Buddha's title), the Perfectly Enlightened One, the Fully Enlightened One (Samyaksambuddha, perfectly enlightened one), adorning and fully equipping the path to Nirvana, this is called the Bodhisattva-mahasattva's (Bodhisattva-mahasattva, great Bodhisattva) 『having practice』 garland. If good men and good women cultivate the fifty-five dharmas, distinguishing each of the essential points of emptiness, their minds are not scattered, all returning to emptiness, and in the emptiness of non-being there is no attachment to arising, ceasing, or annihilation, this is called the Bodhisattva-mahasattva's 『having no practice』 garland.'

Venerable Subhuti

提，說此空性有行無行菩薩瓔珞時，有十三億發意菩薩本從等意如來所初建道心，自從是來中間懈怠，今聞長老須菩提說諸法虛寂無生滅著斷，各還勵意悉發無上正真道意，進求本誓願欲成就菩薩瓔珞有行無行。

爾時，尊者邠耨文陀尼子，即從座起，前至佛所，頭面禮足，長跪叉手，白佛言：「世尊！若善男子、善女人，思惟分別空行法性，不于諸法生吾我心者，是謂有行；攝意常定，心如虛空不著三界，是謂無行。若善男子、善女人，講論諸法無生之心，金剛三昧超越八地捨本習緒，是謂有行；若復善男子善女人，得滅意度，一意莊嚴瓔珞其身，進趣無上正真道意，不以成佛以為快樂，雖在眾生不為勤勞，金剛之心不可沮壞，是謂菩薩瓔珞有行無行。」

如此等九萬二千漏盡阿羅漢，各各宣暢菩薩瓔珞有行無行也。

菩薩瓔珞經卷第八 大正藏第 16 冊 No. 0656 菩薩瓔珞經

菩薩瓔珞經卷第九(一名現在報)

姚秦涼州沙門竺佛念譯

有受品第二十五

是時，勇進菩薩白佛言：「世尊！今聞如來說甚深法諸賢聖律所入之門，其有聞知了此法者，亦不見著亦不見脫，于空無法而無所損，不見諸法有所從來有所從去。若善男子、善女人，深觀此法無所

【現代漢語翻譯】 現代漢語譯本：當須菩提長老講述空性，以及菩薩瓔珞（Bodhisattva's Garland，菩薩的莊嚴飾品）的有行和無行時，有十三億新發菩提心的菩薩，他們最初是在等意如來（Tengyi Tathagata）處發起道心，自那以後中間有所懈怠。如今聽聞長老須菩提講述諸法虛空寂滅，無生無滅，斷絕執著，都各自努力重新發起無上正等正覺之心，精進追求本來的誓願，想要成就菩薩瓔珞的有行和無行。

當時，尊者邠耨文陀尼子（Binnu Wentanizi）即從座位上站起，來到佛前，頭面頂禮佛足，長跪合掌，對佛說：『世尊！如果善男子、善女人，思維分別空行法性，不于諸法生起我執，這就是有行；攝持意念常住于禪定，心如虛空不執著於三界，這就是無行。如果善男子、善女人，講論諸法無生之心，以金剛三昧超越八地，捨棄根本的習氣，這就是有行；如果善男子、善女人，證得滅盡定，以一心莊嚴自身，精進趣向無上正等正覺之心，不以成佛作為快樂，即使身處眾生之中也不覺得辛勞，金剛之心不可摧毀，這就是菩薩瓔珞的有行和無行。』

像這樣九萬二千位漏盡阿羅漢，各自宣揚菩薩瓔珞的有行和無行。

《菩薩瓔珞經》卷第八 大正藏第16冊 No. 0656 《菩薩瓔珞經》

《菩薩瓔珞經》卷第九 (又名《現在報》)

姚秦涼州沙門竺佛念譯

有受品第二十五

這時，勇進菩薩對佛說：『世尊！如今聽聞如來說甚深法，這是諸賢聖所入之門，那些聽聞並且瞭解此法的人，既不執著也不解脫，對於空性之法也沒有任何損失，不見諸法有所從來，也不見諸法有所去處。如果善男子、善女人，深刻觀察此法，沒有什麼……』

【English Translation】 English version: When Elder Subhuti spoke of emptiness and the active and inactive practices of the Bodhisattva's Garland (Bodhisattva's Ornament), there were thirteen billion Bodhisattvas who had initially aspired to enlightenment at the place of Tathagata Tengyi (Tengyi Tathagata). Since then, they had become lax. Now, hearing Elder Subhuti speak of the emptiness and stillness of all dharmas, their non-arising and non-ceasing, and the cutting off of attachments, they each strive to re-arise the unsurpassed, right, and true mind of enlightenment, diligently pursuing their original vows, desiring to accomplish the active and inactive practices of the Bodhisattva's Garland.

At that time, Venerable Binnu Wentanizi immediately rose from his seat, approached the Buddha, prostrated his head and face at the Buddha's feet, knelt with palms together, and said to the Buddha: 'World Honored One! If good men and good women contemplate and discern the nature of emptiness, and do not generate a sense of self in relation to all dharmas, this is called active practice; if they restrain their minds and constantly abide in samadhi, their minds like empty space, not attached to the three realms, this is called inactive practice. If good men and good women discuss the mind of non-arising of all dharmas, transcend the eighth ground with the Vajra Samadhi, and abandon their fundamental habits, this is called active practice; if good men and good women attain cessation, adorn themselves with a single-mindedness, diligently approach the unsurpassed, right, and true mind of enlightenment, do not regard becoming a Buddha as happiness, and do not feel hardship even when among sentient beings, and whose Vajra mind cannot be destroyed, this is called the active and inactive practices of the Bodhisattva's Garland.'

Like these ninety-two thousand Arhats who have exhausted all outflows, each proclaims the active and inactive practices of the Bodhisattva's Garland.

Bodhisattva's Garland Sutra, Volume 8 Taisho Tripitaka Volume 16, No. 0656, Bodhisattva's Garland Sutra

Bodhisattva's Garland Sutra, Volume 9 (Also known as Present Retribution)

Translated by the Shramana Z竺佛念 of Liangzhou during the Yao Qin Dynasty

Chapter 25 on Acceptance

At this time, Bodhisattva Yongjin said to the Buddha: 'World Honored One! Now I hear the Tathagata speak of the profound Dharma, the gate entered by all the wise and holy ones. Those who hear and understand this Dharma neither cling nor are liberated, and there is no loss to the Dharma of emptiness. They do not see dharmas as coming from anywhere, nor do they see dharmas as going anywhere. If good men and good women deeply contemplate this Dharma, there is nothing...'

從來無所從去，爾乃明達名為解脫。一切諸法各各別異，其所言見悉各離散無有合偶，復于諸法不生想念而有所成，亦復不念有解脫者，所觀諸法亦不有內亦不有外，亦無有遠亦無有近。得慧菩薩深了本無，其知是者去貢高心不生憍慢，是為善男子、善女人于諸善法而得解脫，便得住于無生滅地。其所住者不見有住，復于諸法住無所住，亦于諸法見無所見，是謂善男子、善女人正其性行不念非邪。其作正見者，便於內性觀了色相亦無有色，亦不見色而有色也。何以故？知一切法觀空無形，知其本空如色無有色，於一切法亦不有受亦不無受，是謂善男子、善女人於一切法而得解脫。」

是時，勇進菩薩說此有受品時，有十三億眾生，聞此法已皆得不起柔順法忍，異口同音各稱斯言：「今日勇進菩薩大士離於諸著，亦使我等成辦此法。我等仁者當以此法教授餘人，如我無異悉得解脫畢無所著。」

爾時，世尊告勇進菩薩曰：「夫泥洹心亦不在內、亦不在外、亦復不在兩中間止，有受菩薩無生滅處，諸菩薩心道等無二亦無若干。道心適等無若干者，於一切人必有平等無二之心，是謂菩薩故名曰等而無差別。」

是時，坐中有五百天子，聞如來平等之法有受無受，諸塵垢盡得法眼凈。復有比丘、比丘尼、優

【現代漢語翻譯】 現代漢語譯本： 『從來沒有從哪裡來，你如果能明白通達，就叫做解脫。一切諸法各有各的差異，他們所說的見解都各自離散沒有聚合，又對於諸法不生起想念而有所成就，也不念及有解脫這件事，所觀察的諸法既不在內也不在外，既沒有遠也沒有近。得慧菩薩深刻明瞭萬法本性是空無，知道這些道理的人就能去除貢高我慢之心，不生起驕傲自滿，這就是善男子、善女人在各種善法中得到解脫，便能安住在不生不滅的境界。他們所安住的境界，卻不見有任何安住，又對於諸法安住于無所住，也在諸法中見到無所見，這就是善男子、善女人端正自己的性情行為，不念及不正當和邪惡。那些作出正確見解的人，就能在內在的自性中觀察了知色相，其實並沒有實在的色相，也不見色相而有色相。為什麼呢？因為他們知道一切法都是空性，沒有形狀，知道其本性是空，如同色相併非真實存在一樣，對於一切法，既不執著于有感受，也不執著于沒有感受，這就是善男子、善女人在一切法中得到解脫。』 『這時，勇進菩薩宣講這有受品的時候，有十三億眾生，聽聞此法后都得到了不起（不動）的柔順法忍（對佛法的深刻理解和接受），異口同聲地稱讚說：『今日勇進菩薩大士遠離各種執著，也使我們成就這種法門。我們這些人應當用這種法門去教導其他人，像我們一樣都能得到解脫，完全沒有執著。』 『這時，世尊告訴勇進菩薩說：『所謂的涅槃（Nirvana，佛教術語，指解脫后的境界）之心，既不在內，也不在外，也不在內外兩者之間，有受菩薩處於不生不滅的境界，諸位菩薩的心和道平等無二，也沒有任何差別。道心如果平等沒有差別，那麼對於一切人必定有平等無二的心，這就是菩薩之所以被稱為『等』而沒有差別的緣故。』 『這時，座位中有五百天子，聽聞如來所說的平等之法，有受無受，各種塵垢都已消除，得到了清凈的法眼。又有比丘（Bhikkhu，佛教出家男眾）、比丘尼（Bhikkhuni，佛教出家女眾）、優

【English Translation】 English version: 'Having never come from anywhere, if you clearly understand this, it is called liberation. All dharmas (Dharma, Buddhist teachings or phenomena) are each different, and their spoken views are all scattered without any union. Furthermore, one does not generate thoughts about dharmas and yet accomplishes something, nor does one think about there being a liberator. The dharmas observed are neither internal nor external, neither far nor near. The Bodhisattva (Bodhisattva, a being who seeks enlightenment) of Wisdom deeply understands that the fundamental nature is non-existent. Those who know this eliminate arrogance and do not generate pride. This is how good men and good women attain liberation in all good dharmas, and then abide in the realm of non-birth and non-death. In their abiding, they do not see any abiding. Moreover, they abide in non-abiding in all dharmas, and they see non-seeing in all dharmas. This is how good men and good women rectify their nature and conduct, not thinking of what is improper or evil. Those who make correct views can observe and understand the nature within, that form is without form, and they do not see form as having form. Why? Because they know that all dharmas are empty and without shape, knowing that their fundamental nature is empty, just as form is not truly existent. Regarding all dharmas, one is neither attached to having sensation nor to not having sensation. This is how good men and good women attain liberation in all dharmas.' 'At that time, when the Bodhisattva Brave Progress was expounding this chapter on sensation, there were thirteen billion beings who, upon hearing this Dharma, all attained the forbearance of gentleness and compliance without arising (unwavering acceptance of the Dharma). In unison, they praised, saying: 'Today, the Bodhisattva Brave Progress has departed from all attachments and has also enabled us to accomplish this Dharma. We should use this Dharma to teach others, so that they, like us, may all attain liberation, completely without attachment.' 'At that time, the World Honored One (another name for the Buddha) said to the Bodhisattva Brave Progress: 'The mind of Nirvana (Nirvana, a state of perfect peace and happiness, like heaven) is neither within, nor without, nor in between the two. The Bodhisattva of Sensation is in a place of non-birth and non-death. The minds and paths of all Bodhisattvas are equal and without difference, nor are they diverse. If the mind of the path is equal and without difference, then there must be a mind of equality and non-duality towards all people. This is why Bodhisattvas are called 'equal' and without distinction.' 'At that time, there were five hundred devas (Deva, a kind of god) in the assembly who, upon hearing the Tathagata's (Tathagata, another name for the Buddha) Dharma of equality, with sensation and without sensation, had all their defilements exhausted and attained the purity of the Dharma eye. Furthermore, there were Bhikkhus (Bhikkhu, a Buddhist monk), Bhikkhunis (Bhikkhuni, a Buddhist nun), and Upas

婆塞、優婆夷，五百餘眾皆得須陀洹道。復有無央數天、龍、鬼神、干沓和、阿須倫、迦留羅、真陀羅、摩休勒、人及非人，志趣大乘，皆發無上平等道意。

菩薩瓔珞經無著品第二十六

是時，世尊告四部眾——比丘、比丘尼、優婆塞、優婆夷——及諸菩薩摩訶薩，天、龍、鬼神、八部之眾：「若有菩薩摩訶薩，欲逮一切智、欲上菩薩位、欲得金剛三昧、欲得降伏魔官屬者、欲逮一切諸法門總持者、欲離此彼處者、欲莊嚴佛樹者，是善男子、善女人，當習如來無著之行。

「複次，善男子、善女人慾得凈佛國土教化眾生，從一佛國至一佛國，承事禮敬諸佛世尊者，當學如來無著之行。若有善男子、善女人，欲得如來奇特之法甚尊重者，若有眾生不於三界受色陰形，欲離五患不處五道，如斯等善男子、善女人，常當修習如來無著之行。」

佛復告：「善男子、善女人！吾般泥洹后正法漸衰，多有眾生倚托法服，貪小利養詐發道心，虧損正法無清凈意，如斯等人不信三寶至賢之行，雖在我眾離我甚遠。若復善男子、善女人，修習如來無著之行，雖在凡夫未上菩薩位，執心牢固不捨道意。如斯等人，正使處在億百千萬由延之外，猶去我近。何以故？此善男子、善女人，修習如來無著行故。」

【現代漢語翻譯】 現代漢語譯本 婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）等五百多人，都證得了須陀洹（Srotapanna，入流果）的果位。還有無數的天（Deva）、龍（Naga）、鬼神（Yaksa）、干沓和（Gandharva，香神）、阿須倫（Asura，非天）、迦留羅（Garuda，金翅鳥）、真陀羅（Kinnara，歌神）、摩休勒（Mahoraga，大蟒神）、人以及非人等，他們志向于大乘佛法，都發起了無上平等菩提心。

《菩薩瓔珞經·無著品》第二十六

這時，世尊告訴四部弟子——比丘（Bhikkhu，男出家人）、比丘尼（Bhikkhuni，女出家人）、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）——以及諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），還有天（Deva）、龍（Naga）、鬼神（Yaksa）等八部眾：『如果有一位菩薩摩訶薩，想要獲得一切智（Sarvajna，佛的智慧）、想要登上菩薩的果位、想要得到金剛三昧（Vajra-samadhi，堅固的禪定）、想要降伏魔的眷屬、想要獲得一切諸法總持（Dharani，總持法門）、想要脫離生死輪迴、想要莊嚴佛樹（菩提樹），這位善男子、善女人，應當修習如來的無著之行。

『再者，善男子、善女人想要得到清凈的佛國土，教化眾生，從一個佛國到另一個佛國，承事禮敬諸佛世尊，應當學習如來的無著之行。如果有善男子、善女人，想要得到如來奇特而又極其尊重的佛法，如果有眾生不想在三界（欲界、色界、無色界）中承受色陰之身，想要脫離五種苦難，不處在五道（地獄、餓鬼、畜生、人、天），像這樣的善男子、善女人，應當經常修習如來的無著之行。』

佛又告訴說：『善男子、善女人！我涅槃（Parinirvana，圓寂）后，正法會逐漸衰落，很多眾生會依靠僧人的外表，貪圖小小的利益，虛假地發起道心，損害正法，沒有清凈的意念。像這樣的人不相信三寶（佛、法、僧）和聖賢的修行，雖然身在我的僧團中，卻離我非常遙遠。如果又有善男子、善女人，修習如來的無著之行，即使身在凡夫的地位，還沒有登上菩薩的果位，但執持道心的意志牢固，不捨棄菩提之心。像這樣的人，即使身處在億百千萬由延（Yojana，距離單位）之外，也仍然離我很近。為什麼呢？因為這位善男子、善女人，修習如來的無著之行。』

【English Translation】 English version Upasakas (male lay devotees) and Upasikas (female lay devotees), more than five hundred in all, attained the path of Srotapanna (stream-enterer). Furthermore, countless Devas (gods), Nagas (dragons), Yakshas (spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, and non-humans, aspiring to the Mahayana (Great Vehicle), all generated the unsurpassed, equal mind of enlightenment (Bodhi-citta).

Chapter 26, 'Non-Attachment,' of the Bodhisattva-bhumi Sutra

At that time, the World-Honored One addressed the fourfold assembly—Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees)—and all the Bodhisattva-Mahasattvas (great Bodhisattvas), as well as the eightfold assembly of Devas (gods), Nagas (dragons), and Yakshas (spirits): 'If there is a Bodhisattva-Mahasattva who desires to attain Sarvajna (all-knowing wisdom), who desires to ascend to the Bodhisattva stage, who desires to obtain the Vajra-samadhi (diamond-like concentration), who desires to subdue the retinues of Mara (demon), who desires to attain the Dharani (total retention) of all Dharmas (teachings), who desires to be free from this and that place (samsara), who desires to adorn the Bodhi tree (tree of enlightenment), this good man or good woman should practice the conduct of non-attachment of the Tathagata (Thus Come One).'

'Furthermore, if a good man or good woman desires to purify Buddha-lands to teach and transform sentient beings, traveling from one Buddha-land to another, serving and revering all the Buddhas, World-Honored Ones, they should learn the conduct of non-attachment of the Tathagata. If there is a good man or good woman who desires to obtain the unique and highly revered Dharma of the Tathagata, if there are sentient beings who do not wish to receive a form composed of the skandha (aggregate) of form in the three realms (desire realm, form realm, formless realm), who desire to be free from the five sufferings and not dwell in the five paths (hell, hungry ghosts, animals, humans, devas), such good men and good women should constantly cultivate the conduct of non-attachment of the Tathagata.'

The Buddha further said: 'Good men and good women! After my Parinirvana (complete Nirvana), the Proper Dharma will gradually decline. Many sentient beings will rely on the appearance of monastic robes, greedily seeking small gains, falsely generating the mind of the Path, harming the Proper Dharma without pure intentions. Such people do not believe in the Three Jewels (Buddha, Dharma, Sangha) and the conduct of the virtuous. Although they are in my Sangha (community), they are very far from me. If, again, there are good men and good women who cultivate the conduct of non-attachment of the Tathagata, even though they are in the position of ordinary beings and have not yet ascended to the Bodhisattva stage, their resolve to hold onto the mind of the Path is firm, and they do not abandon the mind of enlightenment. Such people, even if they are located hundreds of thousands of millions of yojanas (a unit of distance) away, are still close to me. Why? Because these good men and good women cultivate the conduct of non-attachment of the Tathagata.'

爾時，有菩薩名曰明觀，即從座起頭面禮足，前白佛言：「世尊！云何名為如來至真無著之行？唯愿世尊一一分別，令諸會者各得開解。」

佛告明觀菩薩曰：「我今問汝，汝當報我。云何？族姓子！汝何以故號明觀乎？用色耶？用痛想行識乎？因身耶？因名乎？用何等故號明觀耶？」

是時，明觀菩薩白佛言：「世尊！觀色非色亦非有色，色性自空亦不有色，我色彼色本無所有，色空本空色性自空。諸法自然復無自然，諸法然熾本無自然，觀色無生亦不見生，生自無生況當有色？但為眾生癡心所潤，不能自悟遂致苦惱，墜墮生死流轉五道，身死名滅復更受身。如來大聖無所染著，知所從來離諸縛著，眾行根元悉歸於空，痛想行識亦復如是。觀識非識亦非有識，識性自空亦不有識，我識彼識本無所有，識空本空識性自空。諸法自然復無自然，諸法然熾本無自然，觀識無生亦不見生，生自無生況當有識？但為眾生癡心所潤，不能自悟遂致苦惱，墜墮生死流轉五道，身死名滅復更受形。如來大聖無所染著，知所從來離諸縛著，眾行根元悉歸於空，無著眾行亦復如是，自致無上正真道意，何況善男子、善女人，聞則信解于佛法眾？斯乃名曰無著之行。」

是時，明觀菩薩復白佛言：「若使善男子、善

【現代漢語翻譯】 現代漢語譯本：

當時，有一位菩薩名叫明觀（Mingguan，意為明晰的觀察），即從座位上起身，以頭面禮拜佛足，向前稟告佛說：『世尊！什麼叫做如來至真無著之行？唯愿世尊您能一一分別解說，使在座的各位都能得到開悟理解。』 佛告訴明觀菩薩說：『我現在問你，你應當回答我。怎麼樣？族姓之子！你因為什麼緣故被稱為明觀呢？是因為色（Se，物質現象）嗎？是因為痛（Tong，感受）、想（Xiang，表象）、行（Xing，意志）、識（Shi，識別）嗎？是因為身體嗎？是因為名聲嗎？因為什麼緣故被稱為明觀呢？』 這時，明觀菩薩稟告佛說：『世尊！觀察色，色不是實在的，也不是不存在的，色的自性本空，也不是有色。我的色、他的色，本來就什麼都沒有，色空的本性就是空，色的自性本來就是空。一切法自然如此，又沒有所謂的自然，一切法熾盛燃燒，本來就沒有自然。觀察色沒有生起，也看不見生起，生起本身就是無生，何況會有色呢？只是因為眾生被愚癡的心所迷惑，不能自己覺悟，以致產生苦惱，墜入生死輪迴，流轉於五道之中，身死名滅后又再次受生。如來大聖沒有絲毫染著，知道從何而來，遠離各種束縛，一切行為的根源都歸於空。痛、想、行、識也是如此。觀察識，識不是實在的，也不是不存在的，識的自性本空，也不是有識。我的識、他的識，本來就什麼都沒有，識空的本性就是空，識的自性本來就是空。一切法自然如此，又沒有所謂的自然，一切法熾盛燃燒，本來就沒有自然。觀察識沒有生起，也看不見生起，生起本身就是無生，何況會有識呢？只是因為眾生被愚癡的心所迷惑，不能自己覺悟，以致產生苦惱，墜入生死輪迴，流轉於五道之中，身死名滅后又再次受形。如來大聖沒有絲毫染著，知道從何而來，遠離各種束縛，一切行為的根源都歸於空，無著的各種行為也是如此，自然達到無上正真道意。更何況善男子、善女人，聽聞后就能信解于佛法僧三寶呢？這就可以稱作是無著之行。』 這時，明觀菩薩又稟告佛說：『如果善男子、善女人，』

【English Translation】 English version:

At that time, there was a Bodhisattva named Mingguan (Mingguan, meaning 'Clear Observation'), who rose from his seat, bowed his head to the Buddha's feet, and stepped forward to say to the Buddha: 'World Honored One! What is called the Tathagata's Truly Real Unattached Conduct? I wish that the World Honored One would explain it in detail, so that all those present may attain enlightenment and understanding.' The Buddha said to the Bodhisattva Mingguan: 'I will now ask you, and you should answer me. How is it? Son of a good family! Why are you called Mingguan? Is it because of Rupa (Se, material phenomena)? Is it because of Vedana (Tong, feeling), Samjna (Xiang, perception), Samskara (Xing, volition), or Vijnana (Shi, consciousness)? Is it because of the body? Is it because of the name? For what reason are you called Mingguan?' At that time, the Bodhisattva Mingguan said to the Buddha: 'World Honored One! Observing Rupa, Rupa is neither real nor non-existent; the nature of Rupa is inherently empty, and it is not that there is Rupa. My Rupa, his Rupa, originally have nothing at all; the nature of Rupa's emptiness is emptiness itself, and the nature of Rupa is inherently empty. All Dharmas are naturally so, and there is no so-called nature; all Dharmas are blazing and burning, but originally there is no nature. Observing Rupa without arising, and also not seeing arising; arising itself is non-arising, how much more so Rupa? It is only because sentient beings are moistened by foolish minds, unable to awaken themselves, resulting in suffering and distress, falling into the cycle of birth and death, transmigrating through the five paths, and after the body dies and the name vanishes, they receive another body. The Tathagata, the Great Sage, is without any attachment, knowing where he comes from, and is free from all bonds; the root of all actions returns to emptiness. Vedana, Samjna, Samskara, and Vijnana are also the same. Observing Vijnana, Vijnana is neither real nor non-existent; the nature of Vijnana is inherently empty, and it is not that there is Vijnana. My Vijnana, his Vijnana, originally have nothing at all; the nature of Vijnana's emptiness is emptiness itself, and the nature of Vijnana is inherently empty. All Dharmas are naturally so, and there is no so-called nature; all Dharmas are blazing and burning, but originally there is no nature. Observing Vijnana without arising, and also not seeing arising; arising itself is non-arising, how much more so Vijnana? It is only because sentient beings are moistened by foolish minds, unable to awaken themselves, resulting in suffering and distress, falling into the cycle of birth and death, transmigrating through the five paths, and after the body dies and the name vanishes, they receive another form. The Tathagata, the Great Sage, is without any attachment, knowing where he comes from, and is free from all bonds; the root of all actions returns to emptiness, and all unattached actions are also the same, naturally attaining the unsurpassed, truly real intention of the Path. How much more so for good men and good women, who, upon hearing, can believe and understand the Buddha, Dharma, and Sangha? This can be called the Unattached Conduct.' At that time, the Bodhisattva Mingguan again said to the Buddha: 'If good men and good women,'

女人聞如來無著之行，便於是中發菩薩心，雖有是念，亦不供養諸佛世尊，斯于如來無著之行而有耗減。若復善男子、善女人，意欲懈怠不復堪樂修無著行，能自克責念無著行，一念之頃而不忘失，便得發無上至真道意，何況篤信而奉行乎？

「若善男子、善女人，得如來金剛三昧，發弘誓心不可沮壞，斯皆由如來無著聖行而得成就。若復善男子、善女人，得三昧王三昧名曰奮迅勇。若菩薩摩訶薩得此三昧者，便能降伏諸魔官屬，此善男子、善女人，皆由無著聖行而有成辦。

「若復善男子、善女人得信空法無量聖行，修四意止唸唸成就，分別內外空寂無形，斯皆出於如來無著聖賢之行。若善男子、善女人，得四神足心識自由，坐臥經行而無掛礙，游至十方無量世界，禮事供養諸佛世尊，斯亦復是如來無著聖賢之行。

「若善男子、善女人及菩薩摩訶薩，獲四意斷至十八法、三十七品，莊嚴佛土成眾相好，八種音聲過於梵天，其有眾生聞佛音響得解脫者，斯亦復是如來無著聖賢之行。若復善男子、善女人，一一思惟空無相愿，不復染著興是非想，緣此三觀當成無上正真道意，斯亦復是如來無著聖賢之行。

「若有善男子、善女人，從無數諸佛世尊受菩薩別，當成無上正真道意，畢志牢固終不

【現代漢語翻譯】 現代漢語譯本 女人聽聞如來無著之行（Tathagata's conduct of non-attachment），便因此生起菩薩心（Bodhisattva mind），即使有這樣的念頭，卻不供養諸佛世尊，這對於如來的無著之行來說也是一種損耗。如果又有善男子、善女人，想要懈怠，不再喜歡修習無著之行，能夠自我剋制，憶念無著之行，哪怕只是一念之間沒有忘記，便能發起無上至真道意（unsurpassed and ultimate aspiration for enlightenment），更何況是篤信奉行呢？ 『如果善男子、善女人，得到如來金剛三昧（Tathagata's Vajra Samadhi），發起弘誓心（great vows）不可摧毀，這都是由於如來無著聖行而得以成就。如果又有善男子、善女人，得到三昧王三昧（Samadhi King Samadhi），名為奮迅勇。如果菩薩摩訶薩（Bodhisattva-Mahasattva）得到此三昧，便能降伏諸魔官屬，這些善男子、善女人，都是由於無著聖行而得以成就。 『如果又有善男子、善女人，得到信空法（belief in emptiness）無量聖行，修習四意止（Four Foundations of Mindfulness），唸唸成就，分別內外空寂無形，這都是出於如來無著聖賢之行。如果善男子、善女人，得到四神足（Four Supernatural Powers），心識自由，坐臥經行而無掛礙，游至十方無量世界，禮事供養諸佛世尊，這也是如來無著聖賢之行。 『如果善男子、善女人以及菩薩摩訶薩，獲得四意斷（Four Right Exertions）至十八法（Eighteen special qualities of a Buddha）、三十七品（Thirty-seven Factors of Enlightenment），莊嚴佛土成就各種相好，八種音聲勝過梵天，如果有眾生聽聞佛的音響而得到解脫，這也是如來無著聖賢之行。如果又有善男子、善女人，一一思惟空、無相、無愿（emptiness, signlessness, and wishlessness），不再染著，興起是非之想，憑藉這三種觀想，當成就無上正真道意，這也是如來無著聖賢之行。 『如果有善男子、善女人，從無數諸佛世尊那裡接受菩薩的授記（prediction of Buddhahood），當成就無上正真道意，畢生堅定不移，終不……』

【English Translation】 English version A woman, hearing of the Tathagata's (如來) conduct of non-attachment, thereupon generates the Bodhisattva mind (菩薩心). Even with this thought, if she does not make offerings to all the Buddhas, World-Honored Ones, this diminishes the Tathagata's conduct of non-attachment. If, moreover, a good man or good woman intends to be懈怠 (lazy) and no longer finds joy in cultivating the conduct of non-attachment, but can restrain themselves and remember the conduct of non-attachment, even for a moment without forgetting, they will then attain the unsurpassed and ultimate aspiration for enlightenment (無上至真道意), how much more so if they have firm faith and practice it? 『If a good man or good woman obtains the Tathagata's Vajra Samadhi (如來金剛三昧), and generates an indestructible great vow (弘誓心), this is all achieved through the Tathagata's sacred conduct of non-attachment. If, moreover, a good man or good woman obtains the Samadhi King Samadhi (三昧王三昧), named 'Fierce Courage.' If a Bodhisattva-Mahasattva (菩薩摩訶薩) obtains this samadhi, they will be able to subdue all the demon retinues. These good men and good women all achieve this through the sacred conduct of non-attachment.』 『If, moreover, a good man or good woman obtains the immeasurable sacred conduct of believing in emptiness (信空法), cultivates the Four Foundations of Mindfulness (四意止), achieving them in every thought, discerning the emptiness and formlessness within and without, this all arises from the Tathagata's sacred and virtuous conduct of non-attachment. If a good man or good woman obtains the Four Supernatural Powers (四神足), with their mind and consciousness free, sitting, lying down, walking, and moving without hindrance, traveling to the countless worlds in the ten directions, paying homage to and making offerings to all the Buddhas, World-Honored Ones, this is also the Tathagata's sacred and virtuous conduct of non-attachment.』 『If a good man or good woman, as well as a Bodhisattva-Mahasattva, obtains the Four Right Exertions (四意斷) up to the Eighteen special qualities of a Buddha (十八法), and the Thirty-seven Factors of Enlightenment (三十七品), adorning the Buddha-land and accomplishing various auspicious marks, with eight kinds of sounds surpassing Brahma, if there are sentient beings who hear the Buddha's sound and attain liberation, this is also the Tathagata's sacred and virtuous conduct of non-attachment. If, moreover, a good man or good woman contemplates emptiness, signlessness, and wishlessness (空無相愿) one by one, no longer clinging and giving rise to thoughts of right and wrong, relying on these three contemplations, they will attain the unsurpassed and ultimate aspiration for enlightenment, this is also the Tathagata's sacred and virtuous conduct of non-attachment.』 『If there are good men and good women who receive the prediction of Buddhahood (菩薩別) from countless Buddhas, World-Honored Ones, they will attain the unsurpassed and ultimate aspiration for enlightenment, steadfast in their resolve to the end, never…』

中退，亦不為眾魔所能沮壞，斯亦復是如來無著聖賢之行。」

爾時，明觀菩薩說是如來無著聖賢行時，有八十四億眾生之類，愿樂欲求如來無著聖賢之行。復有無數之眾，求于親近明觀菩薩以為師宗。復有無量眾生各生斯念：「今日明觀菩薩摩訶薩，久如當成無上正真道意。」

爾時，世尊知眾會心各生此念，便告明觀菩薩曰：「汝今以能宣暢如來無著之行，如來聖慧不可窮盡。卻後無數阿僧祇劫，上方去此五十恒河沙數諸佛剎土，佛名無垢如來、至真、等正覺，純有一乘教化眾生，不聞緣覺弟子之名，汝當作佛號曰明觀如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，汝當作佛其號如是。」

爾時，眾會一切眾生，見如來授明觀菩薩決，或有眾生覺知者、不覺知者。爾時，世尊觀察人心各懷狐疑，佛知其意便告明觀菩薩曰：「如來、至真、等正覺在大眾中授菩薩決，有覺知者、不覺知者，有八因緣。云何為八？善男子、善女人得如來決，當成無上平等正覺，一切眾人無能知者，是謂如來授眾生決，己身自覺、餘人不知。

「複次，明觀！若有善男子、善女人，在大眾中為如來所見授決，餘人盡見、己不覺知，是謂如來授眾生決，餘人盡見、己不覺

【現代漢語翻譯】 現代漢語譯本：即使（修行者）中途退轉，也不會被眾魔所擾亂破壞，這也是如來無著聖賢的修行。

當時，明觀菩薩宣說如來無著聖賢行時，有八十四億眾生，心甘情願地想要修習如來無著聖賢之行。又有無數的眾生，想要親近明觀菩薩，以他為師。又有無量的眾生各自心中想著：『這位明觀菩薩摩訶薩，要多久才能成就無上正等正覺的佛果呢？』

當時，世尊知道大眾心中各自所想，便告訴明觀菩薩說：『你現在能夠宣揚如來無著之行，如來的聖慧是不可窮盡的。在經過無數阿僧祇劫之後，在上方距離此地五十恒河沙數個佛土的地方，有一尊佛，名為無垢如來（Vimala-Tathagata，無垢的如來）、至真（Arhat，阿羅漢）、等正覺（Samyaksambuddha，正等覺者），純粹以一乘佛法教化眾生，聽不到緣覺、弟子的名字。你將成佛，佛號為明觀如來（Suvikrantadarsin-Tathagata，明智的觀察者如來）、至真（Arhat，阿羅漢）、等正覺（Samyaksambuddha，正等覺者）、明行成為（Vidyacarana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavidu，知世間）、無上士（Anuttara，無上者）、道法御（Purusadamyasarathi，調御丈夫）、天人師（Sasta Devamanusyanam，天人導師），號佛（Buddha，佛陀）、世尊（Bhagavan，世尊），你成佛的稱號就是這樣。』

當時，大眾中的一切眾生，見到如來為明觀菩薩授記，有的眾生知道，有的眾生不知道。當時，世尊觀察到人們心中各自懷有疑惑，佛知道他們的心思，便告訴明觀菩薩說：『如來、至真（Arhat，阿羅漢）、等正覺（Samyaksambuddha，正等覺者）在大眾中為菩薩授記，有知道的，有不知道的，有八種因緣。哪八種呢？善男子、善女人得到如來的授記，將成就無上平等正覺，一切眾人都不能知道，這就是如來授記眾生，自己覺知，而其他人不知道。

『再者，明觀（Suvikranta-darsin，明智的觀察者）！如果有善男子、善女人，在大眾中被如來所見而授記，其他人全都看見，而自己卻不知道，這就是如來授記眾生，其他人全都看見，而自己卻不覺知。

【English Translation】 English version: 'Even if one retreats midway, they will not be disturbed or destroyed by all the demons. This is also the practice of the Tathagata's unattached sage.'

At that time, when Bodhisattva Suvikrantadarsin (明觀菩薩，Bodhisattva of Clear Vision) was speaking about the practice of the Tathagata's unattached sage, eighty-four billion beings willingly desired to practice the Tathagata's unattached sage practice. Furthermore, countless beings sought to be close to Bodhisattva Suvikrantadarsin (明觀菩薩，Bodhisattva of Clear Vision), taking him as their teacher. Moreover, immeasurable beings each had this thought: 'How long will it be before this Bodhisattva Mahasattva Suvikrantadarsin (明觀菩薩摩訶薩，Great Being Bodhisattva of Clear Vision) attains the unsurpassed, right, and true enlightenment?'

At that time, the World-Honored One, knowing the thoughts in the minds of the assembly, said to Bodhisattva Suvikrantadarsin (明觀菩薩，Bodhisattva of Clear Vision): 'Now that you are able to proclaim the Tathagata's practice of non-attachment, the Tathagata's sacred wisdom is inexhaustible. After countless asamkhyeya (阿僧祇，innumerable) kalpas (劫，eons), above, going beyond fifty Ganges river sands of Buddha lands from here, there will be a Buddha named Vimala-Tathagata (無垢如來，The Immaculate Thus Come One), Arhat (至真，Worthy of Offerings), Samyaksambuddha (等正覺，Perfectly Enlightened One), who purely teaches beings with the One Vehicle, and the names of Pratyekabuddhas (緣覺，Solitary Buddhas) and disciples will not be heard. You will become a Buddha named Suvikrantadarsin-Tathagata (明觀如來，The Valiant Seer Thus Come One), Arhat (至真，Worthy of Offerings), Samyaksambuddha (等正覺，Perfectly Enlightened One), Vidyacarana-sampanna (明行成為，Perfect in Knowledge and Conduct), Sugata (善逝，Well-Gone), Lokavidu (世間解，Knower of the World), Anuttara (無上士，Unsurpassed One), Purusadamyasarathi (道法御，Tamer of Men), Sasta Devamanusyanam (天人師，Teacher of Gods and Men), called Buddha (佛，Buddha), World-Honored One (世尊，Bhagavan). You will become a Buddha with such a name.'

At that time, all the beings in the assembly, seeing the Tathagata bestow the prediction upon Bodhisattva Suvikrantadarsin (明觀菩薩，Bodhisattva of Clear Vision), some beings were aware, and some were not aware. At that time, the World-Honored One, observing that people's minds each harbored doubts, knowing their thoughts, said to Bodhisattva Suvikrantadarsin (明觀菩薩，Bodhisattva of Clear Vision): 'The Tathagata, Arhat (至真，Worthy of Offerings), Samyaksambuddha (等正覺，Perfectly Enlightened One) bestows a prediction upon a Bodhisattva in the assembly, and there are those who are aware and those who are not aware, for eight reasons. What are the eight? When a good man or good woman receives the Tathagata's prediction and will attain unsurpassed, equal, and right enlightenment, all people are unable to know it. This is when the Tathagata bestows a prediction upon a being, and they are aware themselves, but others do not know.

'Furthermore, Suvikrantadarsin (明觀，Clear Vision)! If there is a good man or good woman who is seen by the Tathagata and receives a prediction in the assembly, and others all see it, but they themselves are not aware, this is when the Tathagata bestows a prediction upon a being, and others all see it, but they themselves are not aware.'

知。

「複次，明觀菩薩摩訶薩！若有善男子、善女人，為諸佛世尊所見授決，汝當成佛其號如是，己知受決、餘人亦見，是謂如來授眾生決，己自覺知、餘人亦見。

「複次，明觀菩薩摩訶薩！若有善男子、善女人，在大眾中為如來所見授決，自不覺知、餘人亦不知，是謂如來授眾生決，自不覺知、餘人亦不知。」

佛復告明觀菩薩：「若有善男子、善女人，在大眾中受如來決，然此受決之人乃在未行不近如來，近如來者自謂受我決，是謂如來授眾生決，遠者覺知、近者不覺。

「複次，明觀菩薩摩訶薩！若有善男子、善女人，在大眾中為如來所見授決，近如來者便自覺知：『今日如來而授我決。』遠如來者復自稱說：『如來今日授我等決，然此眾生未應受決。』是謂如來授眾生決，近者覺知、遠者不覺。」

佛復告明觀菩薩摩訶薩：「若有善男子、善女人，為諸佛世尊所見授決，當成佛時其號如是，近者不覺、遠亦不知，是謂如來授眾生決，遠近眾生皆不覺知。」

佛復告明觀菩薩：「若有善男子、善女人，在大眾中為如來所見授決，近者亦覺、遠者亦知、餘人不見，是謂如來八因緣法授眾生決，近者亦覺、遠者亦知、餘人不見。」

爾時，世尊告四部眾：比丘、比

【現代漢語翻譯】 現代漢語譯本 佛說：『再者，明觀菩薩摩訶薩（菩薩中的大菩薩）！如果有善男子、善女人，被諸佛世尊看到並授記，預言「你應當成佛，佛號是這樣」，自己已經知道被授記，其他人也看見了，這叫做如來為眾生授記，自己覺知，其他人也看見。』

『再者，明觀菩薩摩訶薩！如果有善男子、善女人，在大眾之中被如來看到並授記，自己不覺知，其他人也不知道，這叫做如來為眾生授記，自己不覺知，其他人也不知道。』

佛又告訴明觀菩薩：『如果有善男子、善女人，在大眾之中接受如來的授記，然而這個接受授記的人實際上並沒有修行，也不親近如來，反而是親近如來的人自認為接受了我的授記，這叫做如來為眾生授記，遠離的人覺知，親近的人不覺知。』

『再者，明觀菩薩摩訶薩！如果有善男子、善女人，在大眾之中被如來看到並授記，親近如來的人便自覺知道：「今天如來給我授記了。」遠離如來的人反而自稱說：「如來今天給我們授記了，然而這些眾生不應該接受授記。」這叫做如來為眾生授記，親近的人覺知，遠離的人不覺知。』

佛又告訴明觀菩薩摩訶薩：『如果有善男子、善女人，被諸佛世尊看到並授記，預言當成佛時佛號是這樣，親近的人不覺知，遠離的人也不知道，這叫做如來為眾生授記，遠近的眾生都不覺知。』

佛又告訴明觀菩薩：『如果有善男子、善女人，在大眾之中被如來看到並授記，親近的人也覺知，遠離的人也知道，其他人卻看不見，這叫做如來以八種因緣法為眾生授記，親近的人也覺知，遠離的人也知道，其他人卻看不見。』

這時，世尊告訴四部眾：比丘（出家男眾），比

【English Translation】 English version The Buddha said: 'Furthermore, Míngguān Bodhisattva Mahāsattva (great bodhisattva)! If there are good men and good women who are seen and predicted by all the Buddhas, the World Honored Ones, with the prophecy, 'You shall become a Buddha, and your Buddha name shall be such,' and they themselves know they have received the prediction, and others also see it, this is called the Tathāgata (如來，another name for Buddha) giving predictions to sentient beings, where they themselves are aware, and others also see it.'

'Furthermore, Míngguān Bodhisattva Mahāsattva! If there are good men and good women who are seen and predicted by the Tathāgata in the assembly, but they themselves are not aware, and others also do not know, this is called the Tathāgata giving predictions to sentient beings, where they themselves are not aware, and others also do not know.'

The Buddha further told Míngguān Bodhisattva: 'If there are good men and good women who receive the Tathāgata's prediction in the assembly, but this person receiving the prediction is actually not practicing and does not draw near to the Tathāgata, while those who are near to the Tathāgata presume that they have received my prediction, this is called the Tathāgata giving predictions to sentient beings, where those who are far away are aware, and those who are near are not aware.'

'Furthermore, Míngguān Bodhisattva Mahāsattva! If there are good men and good women who are seen and predicted by the Tathāgata in the assembly, those who are near to the Tathāgata then become aware: 'Today the Tathāgata has given me a prediction.' Those who are far from the Tathāgata instead claim: 'The Tathāgata has given us a prediction today, but these sentient beings should not receive a prediction.' This is called the Tathāgata giving predictions to sentient beings, where those who are near are aware, and those who are far are not aware.'

The Buddha further told Míngguān Bodhisattva Mahāsattva: 'If there are good men and good women who are seen and predicted by all the Buddhas, the World Honored Ones, with the prophecy that when they become Buddhas, their Buddha name shall be such, those who are near are not aware, and those who are far also do not know, this is called the Tathāgata giving predictions to sentient beings, where sentient beings near and far are all not aware.'

The Buddha further told Míngguān Bodhisattva: 'If there are good men and good women who are seen and predicted by the Tathāgata in the assembly, those who are near are also aware, those who are far are also know, but others do not see it, this is called the Tathāgata giving predictions to sentient beings through the eight causal conditions, where those who are near are also aware, those who are far are also know, but others do not see it.'

At that time, the World Honored One told the fourfold assembly: Bhikshus (比丘，ordained male monks), bhi

丘尼、優婆塞、優婆夷，菩薩摩訶薩、天、龍、鬼神、干沓和、阿須倫、迦留羅、真陀羅、摩休勒、人及非人：「汝等頗見明觀菩薩受記別乎？」

對曰：「非也。世尊！」

佛復告族姓子：「若有菩薩摩訶薩受如來決，初發道心受別不同，今此明觀菩薩受如來決，己自覺知、餘人不覺，如此等人未獲如來四無所畏，發心自誓未廣及眾生，亦復未得善權方便，是故受決己自覺知、餘者不覺。」

佛復告族姓子：「若有善男子、善女人受如來決，眾人盡見、自不覺知，如此等人發意弘普廣及眾生，得四無畏發心曠大，有善權方便教化眾生，是故受決餘者盡覺、己不自知。」

佛復告族姓子：「若有善男子、善女人受如來決，己身自知、餘者亦見，如此等人在七住地分別空觀，不計眾生有染著想，初發道心不生此念：『我后成佛度爾所眾生、不度爾所眾生，心如虛空不可沮壞，以獲如來四無所畏，得空觀三昧善權方便。』是故受決，己身自知、餘者亦見。」

佛復告族姓子：「若有善男子、善女人受如來決，己身不覺、餘者不知，如斯等人未在七住不退轉地，雖有善權方便信樂三尊，供養承事諸佛世尊，然未得如來無著之行，未能凈佛國土教化眾生，是故受決自不覺知、餘者不見。」

【現代漢語翻譯】 現代漢語譯本： 比丘、優婆塞（在家男居士）、優婆夷（在家女居士），菩薩摩訶薩（ महान्त सत्त्व， महान् बोधिसत्त्व，偉大的菩薩）、天、龍、鬼神、干沓和（ Gandharva，天歌神）、阿須倫（ Asura，非天）、迦留羅（ Garuda，金翅鳥）、真陀羅（ Kinnara，緊那羅，人非人）、摩休勒（ Mahoraga，摩睺羅伽，大蟒神）、人及非人：『你們是否見到明觀菩薩被授記？』

回答說：『沒有。世尊！』

佛陀又告訴某姓氏之子：『如果有菩薩摩訶薩接受如來的授記，最初發菩提心時所受的授記與現在不同，現在這位明觀菩薩接受如來的授記，自己已經覺知、其他人不覺知，這樣的人尚未獲得如來的四無所畏，發心立誓尚未廣泛地利益眾生，也沒有得到善巧方便，所以接受授記自己覺知、其他人不覺知。』

佛陀又告訴某姓氏之子：『如果有善男子、善女人接受如來的授記，眾人都見到、自己卻不覺知，這樣的人發心弘揚佛法，普遍地利益眾生，得到四無所畏，發心廣大，有善巧方便教化眾生，所以接受授記其他人盡皆覺知、自己卻不自知。』

佛陀又告訴某姓氏之子：『如果有善男子、善女人接受如來的授記，自己知道、其他人也見到，這樣的人在七住地分別空觀，不認為眾生有染著之想，最初發菩提心時不生這樣的念頭：『我將來成佛度化這麼多眾生、不度化那麼多眾生，心如虛空不可破壞，因為獲得瞭如來的四無所畏，得到空觀三昧（ Samādhi，三摩地，禪定）和善巧方便。』所以接受授記，自己知道、其他人也見到。』

佛陀又告訴某姓氏之子：『如果有善男子、善女人接受如來的授記，自己不覺知、其他人也不知道，這樣的人尚未在七住不退轉地，雖然有善巧方便，信樂三寶，供養承事諸佛世尊，然而沒有得到如來無著之行，不能清凈佛國土教化眾生，所以接受授記自己不覺知、其他人也不知道。』

【English Translation】 English version: Bhikkhus, Upasakas (male lay devotees), Upasikas (female lay devotees), Bodhisattva-Mahasattvas (महान्त सत्त्व， महान् बोधिसत्त्व, Great Bodhisattvas), Devas (gods), Nagas (dragons), Yakshas (spirits), Gandharvas (天歌神), Asuras (非天), Garudas (金翅鳥), Kinnaras (緊那羅，人非人), Mahoragas (摩睺羅伽，大蟒神), humans and non-humans: 'Have you seen Mingguan Bodhisattva receive a prophecy?'

They replied: 'No, World-Honored One!'

The Buddha further told the son of a noble family: 'If a Bodhisattva-Mahasattva receives a prediction from the Tathagata (如來), the prediction received at the initial arising of the aspiration for enlightenment is different from the present one. Now, this Mingguan Bodhisattva has received a prediction from the Tathagata, and he himself is aware of it, but others are not. Such a person has not yet obtained the four fearlessnesses of the Tathagata, his vow has not yet extensively benefited sentient beings, and he has not yet obtained skillful means. Therefore, he is aware of receiving the prediction himself, but others are not.'

The Buddha further told the son of a noble family: 'If a good man or good woman receives a prediction from the Tathagata, everyone sees it, but he himself is not aware of it. Such a person aspires to propagate the Dharma widely and benefit sentient beings universally, obtains the four fearlessnesses, has a vast aspiration, and has skillful means to teach and transform sentient beings. Therefore, others are all aware of receiving the prediction, but he himself is not aware of it.'

The Buddha further told the son of a noble family: 'If a good man or good woman receives a prediction from the Tathagata, he himself knows it, and others also see it. Such a person distinguishes the emptiness view in the seventh stage (of Bodhisattva development), does not consider sentient beings to have defiled attachments, and does not have this thought when initially aspiring for enlightenment: 'I will become a Buddha in the future and liberate so many sentient beings, and not liberate so many sentient beings.' His mind is like empty space, indestructible, because he has obtained the four fearlessnesses of the Tathagata, and has obtained the Samadhi (三摩地，禪定) of emptiness view and skillful means. Therefore, he knows of receiving the prediction himself, and others also see it.'

The Buddha further told the son of a noble family: 'If a good man or good woman receives a prediction from the Tathagata, he himself is not aware of it, and others do not know it. Such a person is not yet in the seventh stage of non-retrogression, although he has skillful means, believes in the Three Jewels, and makes offerings to and serves all the Buddhas, World-Honored Ones, yet he has not obtained the unattached conduct of the Tathagata, and cannot purify the Buddha-land and teach and transform sentient beings. Therefore, he is not aware of receiving the prediction himself, and others do not see it.'

佛復告族姓子：「若善男子、善女人受如來決，遠者得決、近者不得，如此等人彌勒身是。何以故？此善男子、善女人諸根具足，不捨如來無著之行，是故受決，遠者自覺、近者不知。」

佛復告族姓子：「若善男子、善女人受如來決，近者覺知、遠者不見，亦非眾會所能測度，如此等人在菩薩位，未能演說賢聖之行，今師子膺菩薩是也。眾相具足不捨法本，于無想法中不壞法性，是故受決，近者覺知、遠者不見，亦非眾會所能測度。」

佛復告族姓子：「若善男子、善女人如來授決，近者亦知、遠者亦見，如此等人眾行具足，行不思議無量佛事，超生死海至無為岸。何以故？此善男子、善女人諸根具足，不捨如來無著之行，遍游十方無量世界，作不思議顯佛神德，今柔順菩薩是也。是故，近者亦知、遠者亦見。」

佛復告族姓子：「若善男子、善女人受如來決，近者不知、遠者不見，如此等人眾行未具、未得善權方便，雖復去離五欲之中，未能備悉如來法藏，今等行菩薩是也。」

佛復告族姓子：「若有菩薩摩訶薩，奉持修習八因緣法，我今視之如己無異，亦為十方諸佛世尊所見擁護。」

爾時，釋提桓因即從座起，前至佛所，頭面禮足，在一面立。須臾之頃，前至佛所，長跪

【現代漢語翻譯】 現代漢語譯本 　　佛陀再次告訴族姓子（Kulaputra，指出身高貴的人）: 『如果善男子、善女人接受如來的授記，遠處的眾生能夠得到授記，近處的眾生卻不能得到，這樣的人就是彌勒（Maitreya，未來佛）。為什麼呢？因為這些善男子、善女人諸根完具，不捨棄如來無所執著的修行，所以能夠得到授記，遠處的眾生能夠自覺，近處的眾生卻不能知曉。』 　　佛陀再次告訴族姓子：『如果善男子、善女人接受如來的授記，近處的眾生能夠覺知，遠處的眾生卻不能看見，也不是大眾所能測度的，這樣的人正處於菩薩的位階，還不能夠演說賢聖的修行，就像現在的師子膺菩薩（Simhaskandha Bodhisattva）一樣。他們眾相具足，不捨棄佛法的根本，在沒有想法的狀態中也不破壞法性，所以能夠得到授記，近處的眾生能夠覺知，遠處的眾生卻不能看見，也不是大眾所能測度的。』 　　佛陀再次告訴族姓子：『如果善男子、善女人接受如來的授記，近處的眾生能夠知曉，遠處的眾生也能夠看見，這樣的人眾多的修行都已完備，能夠行持不可思議的無量佛事，超越生死的苦海到達無為的彼岸。為什麼呢？因為這些善男子、善女人諸根完具，不捨棄如來無所執著的修行，遍游十方無量的世界，示現不可思議的佛陀神力，就像現在的柔順菩薩（Susama Bodhisattva）一樣。所以，近處的眾生能夠知曉，遠處的眾生也能夠看見。』 　　佛陀再次告訴族姓子：『如果善男子、善女人接受如來的授記，近處的眾生不能知曉，遠處的眾生也不能看見，這樣的人眾多的修行尚未完備，也沒有得到善巧方便，雖然已經遠離五欲，卻還不能完全通達如來的法藏，就像現在的等行菩薩（Samatacara Bodhisattva）一樣。』 　　佛陀再次告訴族姓子：『如果有菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），奉持修習八因緣法，我現在看待他們就像看待自己一樣，也會被十方諸佛世尊所見並且擁護。』 　　這時，釋提桓因（Sakra Devanam Indra，帝釋天）即從座位上站起，來到佛陀面前，以頭面禮拜佛足，站在一旁。過了一會兒，來到佛陀面前，長跪。

【English Translation】 English version The Buddha further told Kulaputra (a person of noble birth): 'If a virtuous man or virtuous woman receives the prediction of the Tathagata (another name for the Buddha), those far away receive the prediction, while those nearby do not. Such a person is Maitreya (the future Buddha). Why? Because these virtuous men and virtuous women have complete faculties and do not abandon the unattached practice of the Tathagata. Therefore, they receive the prediction; those far away are aware, while those nearby are not aware.' The Buddha further told Kulaputra: 'If a virtuous man or virtuous woman receives the prediction of the Tathagata, those nearby are aware, while those far away do not see, nor can the assembly fathom it. Such a person is in the position of a Bodhisattva (an enlightened being), unable to expound the practice of the wise and noble, like the current Simhaskandha Bodhisattva (Lion Shoulder Bodhisattva). They are complete in all aspects, do not abandon the fundamental principles of the Dharma, and do not destroy the nature of the Dharma in the state of no-thought. Therefore, they receive the prediction; those nearby are aware, while those far away do not see, nor can the assembly fathom it.' The Buddha further told Kulaputra: 'If a virtuous man or virtuous woman receives the prediction of the Tathagata, those nearby are aware, and those far away also see. Such a person is complete in all practices, able to perform inconceivable and immeasurable Buddha deeds, transcending the sea of birth and death to reach the shore of non-action. Why? Because these virtuous men and virtuous women have complete faculties, do not abandon the unattached practice of the Tathagata, travel throughout the ten directions and immeasurable worlds, performing inconceivable manifestations of the Buddha's divine power, like the current Susama Bodhisattva (Gentle Bodhisattva). Therefore, those nearby are aware, and those far away also see.' The Buddha further told Kulaputra: 'If a virtuous man or virtuous woman receives the prediction of the Tathagata, those nearby are not aware, and those far away do not see. Such a person has not yet completed many practices and has not obtained skillful means. Although they have departed from the five desires, they have not yet fully understood the Dharma treasury of the Tathagata, like the current Samatacara Bodhisattva (Equal Practice Bodhisattva).' The Buddha further told Kulaputra: 'If there are Bodhisattva-Mahasattvas (Great Bodhisattvas) who uphold and cultivate the eight causal conditions, I now regard them as no different from myself, and they will also be seen and protected by the Buddhas and World Honored Ones of the ten directions.' At that time, Sakra Devanam Indra (the Lord of the Devas) immediately rose from his seat, approached the Buddha, bowed his head to the Buddha's feet, and stood to one side. After a moment, he approached the Buddha and knelt.

叉手，白佛言：「世尊！我名拘翼號天帝釋，唯愿世尊聽所啟白。」

佛言：「善哉，善哉！拘翼！有所疑難，今正是時。」

釋提桓因白佛言：「世尊！若有善男子、善女人，興顯如來無著之行，具足授決八因緣法，我等諸天當護此善男子、善女人至竟成就，終不中退墮于羅漢辟支佛道。」

爾時，釋提桓因即于佛前，而嘆頌曰：

「本無無所著，　　永離諸惡趣， 　云何如來今，　　授決有高下？ 　昔從無數劫，　　功勛不可量， 　積功累眾德，　　一切眾相具。 　如來諸法本，　　無生滅著斷， 　尊今已授決，　　論說高下相。 　得定不起思，　　生滅無所有， 　諸法如幻化，　　名號不真實。 　知本所從來，　　愿樂無生法， 　演說三達智，　　從限至無限。 　今為天帝釋，　　縛解諸結盡， 　愿尊見記別，　　久如逮正覺。」

爾時，世尊以偈報釋提桓因曰：

「汝今天帝釋，　　功德眾行至， 　乃從無數世，　　積德光明尊。 　今為天帝身，　　經大小劫數， 　三十六成敗，　　不捨本要誓。 　千佛兄弟過，　　無復賢劫名， 　中間永曠絕，　　二十四中劫， 　后乃有佛出，　　十力無所畏， 　清凈德普尊，　　剎土名普忍。 　彼

【現代漢語翻譯】 現代漢語譯本 （拘翼（Kouyik），即帝釋天）合掌，對佛說：『世尊！我的名字是拘翼，稱號是天帝釋（Tiendishish），只希望世尊能夠聽我稟告。』 佛說：『很好，很好！拘翼！有什麼疑問，現在正是時候。』 釋提桓因（Shiti Huan Yin）對佛說：『世尊！如果有善男子、善女人，發揚如來無所執著的修行，具足接受決定的八種因緣法，我們這些天神應當守護這些善男子、善女人直到最終成就，始終不會中途退轉而墮落於羅漢（Luohan）、辟支佛（Pizhi Fo）的道。』 當時，釋提桓因就在佛前，讚歎並歌頌說： 『本來就沒有執著，永遠脫離各種惡趣，為什麼如來現在，授記卻有高下之分？從前經歷了無數劫，功勛不可衡量，積累功德，一切相都具足。 如來是諸法的根本，沒有生滅執著斷絕，世尊現在已經授記，卻論說高下之相。得到禪定不起分別思念，生滅本就一無所有，諸法如同幻化，名號並不真實。 知道根本從何而來，愿樂於無生之法，演說三達智，從有限到無限。現在作為天帝釋，束縛解脫，各種煩惱都已斷盡，愿世尊能夠為我授記，多久才能證得正覺。』 當時，世尊用偈語回答釋提桓因說： 『你今天作為天帝釋，功德眾多，修行圓滿，乃是從無數世以來，積累功德，光明尊貴。現在成為天帝之身，經歷大小劫數，三十六次成敗，不捨棄最初的誓願。 超過千佛出世，不再有賢劫（Xianjie）之名，中間永遠空曠斷絕，經歷二十四個中劫，之後才會有佛出世，具有十力，無所畏懼，清凈功德普遍尊貴，剎土名為普忍（Puren）。』

【English Translation】 English version （Kouyik, also known as Tiendishish (Lord Shakra)）crossed his palms and said to the Buddha: 'World Honored One! My name is Kouyik, and my title is Tiendishish (Heavenly Emperor Shakra). I only hope that the World Honored One will listen to my report.' The Buddha said: 'Excellent, excellent! Kouyik! If you have any doubts, now is the right time.' Shiti Huan Yin (Lord Indra) said to the Buddha: 'World Honored One! If there are good men and good women who promote the Tathagata's (Rulai) practice of non-attachment, and fully receive the eight conditions for receiving predictions, we gods should protect these good men and good women until their final accomplishment, and will never retreat midway and fall into the path of Arhats (Luohan) or Pratyekabuddhas (Pizhi Fo).' At that time, Shiti Huan Yin, in front of the Buddha, praised and sang: 'Originally there was no attachment, forever free from all evil realms, why does the Tathagata now, give predictions with high and low distinctions? In the past, through countless kalpas, merits were immeasurable, accumulating merits, all characteristics are complete. The Tathagata is the root of all dharmas, without arising, ceasing, attachment, or severance, the World Honored One has now given predictions, but discusses the appearance of high and low. Obtaining samadhi without arising thoughts, arising and ceasing are originally non-existent, all dharmas are like illusions, names are not real. Knowing where the root comes from, delighting in the unarisen dharma, expounding the three kinds of wisdom, from limited to unlimited. Now as Tiendishish, bonds are untied, all afflictions are exhausted, may the World Honored One give me a prediction, how long will it take to attain perfect enlightenment?' At that time, the World Honored One replied to Shiti Huan Yin with a verse: 'You today as Tiendishish, merits are numerous, practice is complete, from countless lifetimes, accumulating merits, a luminous and honorable one. Now becoming the body of a heavenly emperor, experiencing great and small kalpas, thirty-six times of success and failure, not abandoning the original vow. Surpassing the appearance of a thousand Buddhas, no longer having the name of the Bhadrakalpa (Xianjie), the middle is forever empty and cut off, experiencing twenty-four intermediate kalpas, after that a Buddha will appear, possessing the ten powers, without fear, pure merits universally honored, the Buddha-field is named Puren (Universal Endurance).'

佛極長壽，　　在世壽七劫， 　教化已周訖，　　永寂取滅度。 　遺法在世化，　　亦復經七劫， 　漸漸法沒盡，　　不聞三尊名。 　中間復迥絕，　　當復經五劫， 　汝于彼剎土，　　當紹如來位。 　我今授汝決，　　本無如來印， 　號名無著尊，　　三界最第一。 　獨步無等侶，　　說法無窮盡， 　當化阿僧祇，　　無量眾生類。」

爾時，釋提桓因聞如來已見授決，頭面禮足，繞佛三匝，還復故座。

是時，弊魔波旬心自念言：「今日如來、至真、等正覺，教化眾生轉無著法輪，以善權方便將導一切諸不及者，眾菩薩等神通大智皆得授決不退轉地。此賢聖等我則不疑，今釋提桓因在我部界為我所使，先為如來所見授決。如我今日心離魔行，不在榮冀愛慾之中，何故如來不授我決爾？」

時，世尊知魔波旬心中所念，便告目犍連：「汝能堪任於如來前，說諸菩薩摩訶薩受記別乎？」

是時，目連承佛威神，即從座起，前白佛言：「我能堪任說菩薩摩訶薩受決之法。」

佛告目連：「堪任說者，今正是時。」

目連白佛：「若有菩薩摩訶薩于諸空法生染著心，便自貢高輕蔑前學。如此等善男子、善女人在凡夫地，不應稱為菩薩，不應受決得如來號。」

【現代漢語翻譯】 現代漢語譯本 佛的壽命極長，在世有七劫（kalpa，佛教時間單位）， 教化眾生已經圓滿結束，永遠寂滅進入涅槃。 佛陀遺留的教法在世間流傳，也能經歷七劫的時間， 但教法會漸漸隱沒消失，人們不再聽聞佛、法、僧三寶的名號。 中間會經歷一段完全斷絕的時期，大約是五個劫的時間， 你（指目犍連）在那片清凈的國土，將會繼承如來的位置。 我現在給你授記，你本性中沒有如來的印記， 你的名號是無著尊（the Honored One Free From Attachment），在三界（the Three Realms，欲界、色界、無色界）中最為第一。 獨自修行沒有同伴，說法無窮無盡， 將會教化阿僧祇（asaṃkhya，極大的數字）無量無邊的眾生。』

當時，釋提桓因（Śakro devānām indraḥ，帝釋天）聽到如來已經授記，頭面觸地禮拜佛足，繞佛三圈，回到原來的座位。

這時，弊魔波旬（Piśāca Māra Pāpīyas，欲界第六天之主）心中暗想：『如今如來、至真、等正覺（Tathāgata, Satya, Samyaksaṃbuddha，佛的稱號），教化眾生轉動無著法輪（the Wheel of Dharma of Non-attachment），用善巧方便引導一切沒有達到彼岸的人，眾菩薩等神通廣大智慧都得到授記，不會退轉。這些賢聖我並不懷疑，現在釋提桓因在我的管轄範圍內為我所用，卻先被如來授記。如果我今天內心遠離魔的行徑，不在乎榮華富貴和愛慾之中，為什麼如來不給我授記呢？』

當時，世尊知道魔波旬心中所想，便告訴目犍連（Maudgalyāyana，佛陀十大弟子之一）: 『你能在如來面前，宣說諸位菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的受記差別嗎？』

當時，目連（Maudgalyāyana）承蒙佛的威神之力，立即從座位上站起，向前稟告佛說：『我能勝任宣說菩薩摩訶薩受記之法。』

佛告訴目連：『能勝任宣說，現在正是時候。』

目連稟告佛說：『如果有菩薩摩訶薩對於諸空法（all empty dharmas）產生染著之心，便會貢高我慢，輕視先學的同修。像這樣的善男子、善女人，還在凡夫的境界，不應該被稱為菩薩，不應該得到授記，獲得如來的名號。』

【English Translation】 English version The Buddha's life is extremely long, living in the world for seven kalpas (kalpa, a unit of time in Buddhism), Having completed the teaching of sentient beings, he eternally enters Nirvana in stillness. The Buddha's remaining teachings will also last for seven kalpas in the world, But the teachings will gradually disappear, and people will no longer hear the names of the Three Jewels (Buddha, Dharma, Sangha). There will be a period of complete interruption in between, about five kalpas, You (referring to Maudgalyāyana) will inherit the position of Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) in that pure land. I now bestow a prophecy upon you; you inherently have no mark of the Tathagata, Your name will be the Honored One Free From Attachment (the Honored One Free From Attachment), the most supreme in the Three Realms (the Three Realms, the realm of desire, the realm of form, and the formless realm). Practicing alone without companions, expounding the Dharma endlessly, You will transform asaṃkhya (asaṃkhya, an extremely large number) of immeasurable sentient beings.』

At that time, Śakro devānām indraḥ (Śakro devānām indraḥ, Indra), hearing that the Tathagata had already bestowed a prophecy, prostrated with his head and face at the Buddha's feet, circumambulated the Buddha three times, and returned to his original seat.

At this time, Piśāca Māra Pāpīyas (Piśāca Māra Pāpīyas, the lord of the sixth heaven of the desire realm) thought to himself: 『Now the Tathagata, Satya, Samyaksaṃbuddha (Tathāgata, Satya, Samyaksaṃbuddha, titles of the Buddha), teaches sentient beings, turning the Wheel of Dharma of Non-attachment (the Wheel of Dharma of Non-attachment), skillfully guiding all those who have not reached the other shore. All bodhisattvas, with their great spiritual powers and wisdom, have received prophecies and will not regress. I do not doubt these virtuous ones, but now Śakro devānām indraḥ is within my jurisdiction, serving me, yet he has been prophesied by the Tathagata first. If today my heart is far from the actions of Mara, and I do not care about glory, wealth, and desires, why does the Tathagata not bestow a prophecy upon me?』

At that time, the World-Honored One, knowing what Māra Pāpīyas was thinking, said to Maudgalyāyana (Maudgalyāyana, one of the Buddha's ten great disciples): 『Can you, in the presence of the Tathagata, explain the differences in the prophecies received by the bodhisattva-mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas)?』

At that time, Maudgalyāyana, relying on the Buddha's majestic power, immediately rose from his seat and reported to the Buddha: 『I am capable of explaining the Dharma of prophecies received by the bodhisattva-mahāsattvas.』

The Buddha told Maudgalyāyana: 『If you are capable of explaining, now is the right time.』

Maudgalyāyana reported to the Buddha: 『If there are bodhisattva-mahāsattvas who develop attachment to all empty dharmas (all empty dharmas), they will become arrogant and look down upon their fellow practitioners who are learning before them. Such good men and good women, still in the realm of ordinary beings, should not be called bodhisattvas, and should not receive prophecies or attain the title of Tathagata.』

目連復白佛言：「若有善男子、善女人，見人受決便生增上心：『我今豪貴、斯人卑賤。』如此等善男子、善女人在凡夫地，不應稱為菩薩，不應受決得如來號。」

目連復白佛言：「若善男子、善女人，得佛明慧分別三觀空無相愿，便為如來所見授決。然有眾生見此人受決，便生憎嫉心：『如來何為先授此決？』如此等善男子、善女人在凡夫地，不當稱為菩薩，不應受決得如來號。」

是時，目連復白佛言：「若有善男子、善女人，得佛神足四無所畏，游諸空界轉於法輪，善權方便無所掛礙，所演法教皆有所益，便為如來所見授決。然有眾生得世俗智辯才第一，知古明今三世通達，內自思惟而生此念：『我所苞攬無事不貫，如來何為不授我決？今乃返更授此人決？』如此等善男子、善女人在凡夫地，不應稱為菩薩，不應受決得如來號。」

目連復白佛言：「若有善男子、善女人，得無生法忍四等具足，游至十方無量世界，本從此佛而發道心，更從異佛受其記別。然有眾生內自生念：『此非我眾，非我徒類，如來何為先授此決、不授我別？』如此等善男子、善女人在凡夫地，不應稱為菩薩，不應受決得如來號。」

目連復白佛言：「若有善男子、善女人，轉無上法輪，六通變化無所觸礙

【現代漢語翻譯】 現代漢語譯本 目連（Maudgalyayana，佛陀的弟子）再次對佛說：『如果有善男子、善女人，看到有人被授記（vyākaraṇa，預言未來成佛），就生起傲慢之心：『我現在富貴，這個人卑賤。』這樣的善男子、善女人還在凡夫的境界，不應該被稱為菩薩（bodhisattva，立志成佛的修行者），不應該被授記得到如來的稱號。』 目連再次對佛說：『如果有善男子、善女人，得到佛的明慧，能夠分別三觀（空觀、無相觀、無作觀）的空、無相、無愿，就被如來所見並授記。然而有眾生看到這個人被授記，就生起憎恨嫉妒之心：『如來為什麼先給他授記？』這樣的善男子、善女人還在凡夫的境界，不應當被稱為菩薩，不應該被授記得到如來的稱號。』 這時，目連再次對佛說：『如果有善男子、善女人，得到佛的神足通（ṛddhi，超自然能力）和四無所畏（catuḥvaiśāradya，佛的四種無畏懼的品質），遊歷各個空界，轉動法輪（dharma-cakra，佛法的象徵），善巧方便沒有阻礙，所演說的法教都能使人受益，就被如來所見並授記。然而有眾生得到世俗的智慧，辯才第一，知曉古今，通達過去、現在、未來三世，內心自認為：『我所包含的知識沒有不貫通的，如來為什麼不給我授記？現在反而給這個人授記？』這樣的善男子、善女人還在凡夫的境界，不應該被稱為菩薩，不應該被授記得到如來的稱號。』 目連再次對佛說：『如果有善男子、善女人，得到無生法忍（anutpattika-dharma-kṣānti，對事物不生不滅的真理的領悟）和四等（四無量心，慈、悲、喜、舍）具足，遊歷到十方無量世界，本來是從此佛（指現在的佛）而發起道心，又從其他佛那裡接受授記。然而有眾生內心自認為：『這不是我的同伴，不是我的同類，如來為什麼先給他授記、不給我授記？』這樣的善男子、善女人還在凡夫的境界，不應該被稱為菩薩，不應該被授記得到如來的稱號。』 目連再次對佛說：『如果有善男子、善女人，轉動無上法輪，六神通（ṣaṭ abhijñā，六種超自然能力）變化沒有阻礙

【English Translation】 English version Maudgalyayana (one of the Buddha's disciples) again said to the Buddha: 'If there are good men and good women who, upon seeing someone receive a prediction (vyākaraṇa, a prophecy of future Buddhahood), give rise to arrogance, thinking: 'I am now wealthy and noble, while this person is lowly and base.' Such good men and good women, still in the state of ordinary beings, should not be called Bodhisattvas (bodhisattva, one who aspires to become a Buddha), and should not receive a prediction to attain the title of Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha).' Maudgalyayana again said to the Buddha: 'If there are good men and good women who attain the Buddha's wisdom and are able to distinguish the emptiness, signlessness, and wishlessness of the three contemplations (emptiness, signlessness, wishlessness), they will be seen and predicted by the Tathagata. However, if there are beings who, upon seeing this person receive a prediction, give rise to hatred and jealousy, thinking: 'Why did the Tathagata give this person a prediction first?' Such good men and good women, still in the state of ordinary beings, should not be called Bodhisattvas, and should not receive a prediction to attain the title of Tathagata.' At that time, Maudgalyayana again said to the Buddha: 'If there are good men and good women who attain the Buddha's supernatural powers (ṛddhi, supernatural abilities) and the four fearlessnesses (catuḥvaiśāradya, the four kinds of fearlessness of a Buddha), travel through various realms of emptiness, turn the wheel of Dharma (dharma-cakra, the symbol of the Buddha's teachings), have skillful means without obstruction, and whose teachings are beneficial to all, they will be seen and predicted by the Tathagata. However, if there are beings who attain worldly wisdom, are foremost in eloquence, know the past and present, and are versed in the three times (past, present, and future), and think to themselves: 'There is nothing that my knowledge does not encompass, why does the Tathagata not give me a prediction? Now, instead, he gives this person a prediction?' Such good men and good women, still in the state of ordinary beings, should not be called Bodhisattvas, and should not receive a prediction to attain the title of Tathagata.' Maudgalyayana again said to the Buddha: 'If there are good men and good women who attain the patience with the unoriginated Dharma (anutpattika-dharma-kṣānti, realization of the truth of non-arising and non-ceasing of phenomena) and are complete in the four immeasurables (the four immeasurable minds: loving-kindness, compassion, joy, and equanimity), travel to countless worlds in the ten directions, and initially aroused the aspiration for enlightenment from this Buddha (referring to the present Buddha), and then receive a prediction from another Buddha. However, if there are beings who think to themselves: 'This is not my companion, not my kind, why did the Tathagata give him a prediction first and not give me a prediction?' Such good men and good women, still in the state of ordinary beings, should not be called Bodhisattvas, and should not receive a prediction to attain the title of Tathagata.' Maudgalyayana again said to the Buddha: 'If there are good men and good women who turn the unsurpassed wheel of Dharma, and whose six supernormal knowledges (ṣaṭ abhijñā, six kinds of supernatural abilities) and transformations are without obstruction

，權詐巧便攝取眾生，此菩薩摩訶薩，便為如來所見授決。復有眾生在三毒等分愛心未盡，未能適化承事諸佛，內自狐疑而生是念：『今觀此人如有所辦，為是如來威力所感？為此善男子審有此化？』于彼此中生猶豫想。如此等善男子、善女人在凡夫地，不應稱為菩薩，不應受決得如來號。」

是時，目連復白佛言：「世尊！若有善男子、善女人，生在龍中發菩薩心，眾行具足無所缺漏，便為如來所見授決。或有眾生內自思惟：『我得人身諸根具足，明達正法六情完具，如來何為不授我決？今乃返更授此龍決？』如此等善男子、善女人在凡夫地，不應稱為菩薩，不應受決得如來號。」

是時，目連復白佛言：「若有善男子、善女人，已得天身發菩薩心，斷諸縛著無所戀慕，捨己榮位遠離五樂，閉塞六情修清凈法，離世八法不墮十惡，便為如來所見受決。然有眾生內自生念：『今觀此天眾行未足，未舍此形復於人身，何為如來而授此決、不授我別？』如此等善男子、善女人在凡夫地，不應稱為菩薩，不應受決得如來號。」

是時，目連復白佛言：「或有眾生受地獄形，以佛神力往授其決，如我昔日為佛所遣授提婆達兜決。然有眾生內自生念：『受地獄形苦痛無量，鑊湯燒煮，死而更生，刀山劍樹、爐

【現代漢語翻譯】 現代漢語譯本：以權宜之計和巧妙的方法來攝取眾生，這樣的菩薩摩訶薩，就會被如來所見並授記。還有一些眾生，他們的貪嗔癡三毒（指貪慾、嗔恨、愚癡三種煩惱）尚未完全消除，愛慾之心也未斷盡，不能夠適應教化和承事諸佛，內心會產生懷疑，並生起這樣的念頭：『現在看這個人好像有所成就，這是如來的威力所感召的嗎？還是因為這位善男子確實具有這樣的能力？』對於這兩種可能性，他們會產生猶豫的想法。像這樣的善男子、善女人，還處在凡夫的階段，不應該被稱為菩薩，也不應該接受授記，更不能得到如來的稱號。

這時，目連（Maudgalyayana，佛陀的弟子，以神通著稱）又對佛說：『世尊！如果有善男子、善女人，生在龍道中，卻發起了菩薩心，各種修行都圓滿具足，沒有任何缺失遺漏，就會被如來所見並授記。或者有些眾生內心會思忖：『我得到了人身，諸根完好具足，明白通達正法，六根也完整無缺，如來為什麼不給我授記呢？現在反而給這條龍授記？』像這樣的善男子、善女人，還處在凡夫的階段，不應該被稱為菩薩，也不應該接受授記，更不能得到如來的稱號。』

這時，目連又對佛說：『如果有善男子、善女人，已經得到了天人的身體，發起了菩薩心，斷除了各種束縛和執著，沒有任何貪戀和羨慕，捨棄了自己的榮耀地位，遠離了五欲之樂（指色、聲、香、味、觸五種感官享受），關閉了六根（指眼、耳、鼻、舌、身、意六種感覺器官），修習清凈的法門，遠離了世間的八法（指利、衰、毀、譽、稱、譏、苦、樂八種境界），不墮入十惡（指殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見十種惡行），就會被如來所見並授記。然而有些眾生內心會產生這樣的念頭：『現在看這位天人，他的各種修行還不夠圓滿，還沒有捨棄天人的身體，仍然依附於人身，為什麼如來要給他授記，而不給我授記呢？』像這樣的善男子、善女人，還處在凡夫的階段，不應該被稱為菩薩，也不應該接受授記，更不能得到如來的稱號。』

這時，目連又對佛說：『或者有些眾生承受著地獄的形體，如來以佛的神力前往給他們授記，就像我過去被佛派遣去給提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）授記一樣。然而有些眾生內心會產生這樣的念頭：『承受地獄的形體，苦痛無量，在鑊湯（指沸騰的湯鍋）中燒煮，死了又復活，還要經歷刀山劍樹、爐

【English Translation】 English version: Employing expedient means and skillful methods to gather sentient beings, such a Bodhisattva-Mahasattva will be seen and predicted by the Tathagata (the 'Thus-Gone One', an epithet of the Buddha). Furthermore, there are sentient beings whose three poisons (greed, hatred, and delusion) are not yet exhausted, whose love and desire are not yet extinguished, who are unable to adapt to the teachings and serve all Buddhas, and who harbor doubts within themselves, giving rise to thoughts such as: 'Now, observing this person as if they have accomplished something, is this due to the power of the Tathagata, or does this virtuous man truly possess such abilities?' They will have hesitant thoughts about these two possibilities. Such virtuous men and virtuous women, still in the stage of ordinary beings, should not be called Bodhisattvas, should not receive predictions, and should not attain the title of Tathagata.

At that time, Maudgalyayana (one of the Buddha's chief disciples, known for his supernatural powers) again said to the Buddha: 'World Honored One! If there are virtuous men and virtuous women who are born in the realm of dragons but generate the Bodhi mind (the mind of enlightenment), and whose various practices are complete and without any deficiencies or omissions, they will be seen and predicted by the Tathagata. Or some sentient beings may think to themselves: 'I have obtained a human body, with all my faculties intact, understanding and penetrating the Dharma (the teachings of the Buddha), and with my six senses complete and without defect. Why does the Tathagata not give me a prediction? Now, instead, he gives a prediction to this dragon?' Such virtuous men and virtuous women, still in the stage of ordinary beings, should not be called Bodhisattvas, should not receive predictions, and should not attain the title of Tathagata.'

At that time, Maudgalyayana again said to the Buddha: 'If there are virtuous men and virtuous women who have already obtained a heavenly body, generated the Bodhi mind, severed all bonds and attachments, without any craving or admiration, relinquished their glorious positions, distanced themselves from the five desires (form, sound, smell, taste, and touch), closed off the six senses (eye, ear, nose, tongue, body, and mind), cultivated pure Dharma, distanced themselves from the eight worldly concerns (gain, loss, disgrace, fame, praise, ridicule, suffering, and pleasure), and do not fall into the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views), they will be seen and predicted by the Tathagata. However, some sentient beings may have thoughts such as: 'Now, observing this deva (a heavenly being), their various practices are not yet complete, they have not yet relinquished their heavenly body, and they are still attached to the human realm. Why does the Tathagata give them a prediction and not give one to me?' Such virtuous men and virtuous women, still in the stage of ordinary beings, should not be called Bodhisattvas, should not receive predictions, and should not attain the title of Tathagata.'

At that time, Maudgalyayana again said to the Buddha: 'Or some sentient beings may be undergoing the form of hell beings, and the Tathagata, with the power of the Buddha, goes to give them a prediction, just as I was sent by the Buddha in the past to give a prediction to Devadatta (a cousin of the Buddha who later became his adversary). However, some sentient beings may have thoughts such as: 'Undergoing the form of hell beings, the suffering is immeasurable, boiled in cauldrons (a large metal pot for boiling), dying and being reborn again, and also experiencing knife mountains, sword trees, and furnaces

炭鐵輪、火車熾風、銅柱碓臼，于中受苦痛毒無量。當爾之時何有道心？如來今日返更授決得如來號。然我等已得人身，不授我決？』如此等善男子、善女人在凡夫地，不應稱為菩薩，不應受決得如來號。」

是時，目連復白佛言：「若有善男子、善女人，生餓鬼中受餓鬼形，善見菩薩父像、舍利弗祖、善施長者母，受形苦惱，腹如泰山咽如細針，咽長千丈而有千鬲，一鬲千節，雖得漿水化為膿血，眼如深井如千丈崖，然受苦痛不可稱量，為餓火所燒求死不得。然佛世尊以大慈悲，即遣舍利弗各授其決，令發道心。然有眾生內自生念：『餓鬼苦惱無量，飢寒苦毒不可稱計，然今如來返授彼決、不授我決。』如此等善男子、善女人在凡夫地，不應稱為菩薩，不應受決得如來號。」

爾時，世尊告目連曰：「善哉，善哉！族姓子！堪任宣暢菩薩受決無礙之行，真佛之子非思欲生。」

爾時，弊魔波旬內自生念：「咄！我所行將不謬乎？今聞尊者大目揵連所說，不為諸人，正為我耳。」是時，波旬即從坐起，除去貢高舍憍慢心，前至佛所，頭面禮足，前白佛言：「世尊！我今愚惑，久處邪見未識真道。今釋提桓因為我所統，如來今日先授其決，我即興意生是非心。唯愿世尊，受我悔過，消滅欲本不著榮冀

【現代漢語翻譯】 現代漢語譯本： 『炭鐵輪（燃燒的鐵輪）、火車熾風（燃燒的火車和熾熱的風）、銅柱碓臼（銅柱和石臼），在其中承受無量的痛苦。當那時，哪裡會有道心呢？如來今天反而授記他們，讓他們得到如來的名號。然而我們已經得到了人身，卻不給我們授記？』像這樣的善男子、善女人，在凡夫的地位，不應該被稱為菩薩，不應該被授記得到如來的名號。 這時，目連（Maudgalyayana，佛陀的弟子，以神通著稱）又對佛說：『如果有善男子、善女人，生在餓鬼道中，承受餓鬼的形體，（他們可能是）善見菩薩（Supradatta Bodhisattva）的父親、（可能是）舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）的祖父、（可能是）善施長者（Sudatta）的母親，承受形體的苦惱，肚子像泰山一樣大，咽喉卻像細針一樣細，咽喉長達千丈卻有一千個隔斷，一個隔斷有一千節，即使得到漿水也會化為膿血，眼睛像深井一樣，像千丈懸崖一樣，然而所受的苦痛無法稱量，被餓火所燃燒，求死都不能。然而佛世尊以大慈悲，就派遣舍利弗（Sariputra）分別給他們授記，讓他們發起道心。然而有眾生內心自生念頭：『餓鬼的苦惱無量，飢寒的痛苦無法計算，然而現在如來反而給他們授記，卻不給我們授記。』像這樣的善男子、善女人，在凡夫的地位，不應該被稱為菩薩，不應該被授記得到如來的名號。』 這時，世尊告訴目連（Maudgalyayana）說：『好啊，好啊！族姓子！你能夠宣揚菩薩接受授記沒有障礙的行為，真是佛的兒子，不是由思欲而生。』 這時，弊魔波旬（Mara，佛教中的魔王）內心自生念頭：『哎！我所做的事情難道錯了嗎？現在聽到尊者大目犍連（Mahamaudgalyayana）所說，不是爲了其他人，正是爲了我啊。』這時，波旬（Mara）就從座位上站起來，除去貢高，捨棄憍慢之心，來到佛的面前，頭面禮足，向前對佛說：『世尊！我現在愚惑，長期處於邪見之中，沒有認識真正的道路。現在釋提桓因（Sakra，帝釋天，佛教的護法神）被我所統領，如來今天先給他授記，我就興起意念，產生是非之心。唯愿世尊，接受我的悔過，消滅慾望的根本，不貪著榮華富貴。』

【English Translation】 English version: 'Burning iron wheels, fiery winds from burning trains, copper pillars and mortars, amidst which they endure immeasurable suffering. At that time, where would there be a mind for the Dharma? Today, the Tathagata instead bestows predictions upon them, allowing them to attain the name of Tathagata. Yet we have already obtained human bodies, and are not granted predictions?' Such good men and good women, remaining in the state of ordinary beings, should not be called Bodhisattvas, nor should they receive predictions to attain the name of Tathagata. At this time, Maudgalyayana (Maudgalyayana, a disciple of the Buddha known for his supernatural powers) further said to the Buddha: 'If there are good men and good women, born into the realm of hungry ghosts, enduring the forms of hungry ghosts, (they may be) the father of Supradatta Bodhisattva (Supradatta Bodhisattva), the grandfather of Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom), the mother of the elder Sudatta (Sudatta), enduring the suffering of their forms, with bellies as large as Mount Tai and throats as thin as needles, throats thousands of feet long with a thousand divisions, each division with a thousand segments, even if they obtain liquid, it transforms into pus and blood, eyes like deep wells, like thousand-foot cliffs, yet the suffering they endure is immeasurable, burned by the fire of hunger, unable to seek death. Yet the World Honored One Buddha, with great compassion, immediately dispatched Sariputra (Sariputra) to bestow predictions upon each of them, causing them to generate the mind for the Dharma. Yet there are beings who inwardly generate the thought: 'The suffering of hungry ghosts is immeasurable, the pain of hunger and cold is incalculable, yet now the Tathagata instead bestows predictions upon them, and does not bestow predictions upon us.' Such good men and good women, remaining in the state of ordinary beings, should not be called Bodhisattvas, nor should they receive predictions to attain the name of Tathagata.' At that time, the World Honored One said to Maudgalyayana (Maudgalyayana): 'Excellent, excellent! Son of a noble family! You are capable of proclaiming the unobstructed conduct of Bodhisattvas receiving predictions, truly a son of the Buddha, not born from desire.' At that time, Mara (Mara, the demon king in Buddhism) inwardly generated the thought: 'Alas! Could what I have done be wrong? Now hearing what the Venerable Mahamaudgalyayana (Mahamaudgalyayana) has said, it is not for others, but precisely for me.' At this time, Mara (Mara) immediately rose from his seat, removed his arrogance, abandoned his pride, came before the Buddha, bowed his head and face at his feet, and said to the Buddha: 'World Honored One! I am now foolish, long dwelling in wrong views, not recognizing the true path. Now Sakra (Sakra, the lord of the devas, a protector deity in Buddhism) is under my control, and the Tathagata today first bestows a prediction upon him, and I immediately arose with thoughts, generating a mind of right and wrong. May the World Honored One accept my repentance, extinguish the root of desire, and not be attached to glory and wealth.'

。」

佛告弊魔波旬：「汝今座上見彌勒菩薩不乎？」

波旬白佛：「唯然。世尊！」

佛告波旬：「此彌勒菩薩當授汝決得菩薩號。」

菩薩瓔珞經凈智除垢品第二十七

東方去此三十七恒河沙數，有佛土名曰華嚴，佛名一意如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。彼佛如來遣一菩薩，名曰凈一切地，具眾行本定意不亂，三昧正受無所掛礙。佛所住處皆悉履行，不染法界去吾我想，即從座起，偏露右臂，右膝著地，長跪叉手，前白佛言：「欲有所問，若見聽者，敢有所陳。」

佛言：「善哉，善哉！族姓子！欲問如來所懷疑者，今正是時。」

凈一切地菩薩白佛言：「世尊！云何善男子、善女人，供養諸佛無諸佛想，于諸法本亦復如是？雖度眾生無眾生念，行菩薩道不失本意，具足諸愿德行充滿，受決心凈不離明慧。」

爾時，世尊告凈一切地菩薩曰：「若有善男子、善女人，分別思惟大乘行本不可思議深奧之藏，先當習學定意正受，除亂想行，然後乃具六度無極，自觀身空觀他人心亦復如是。若善男子、善女人，入等定三昧心不動轉，悉能分別一切眾行。云何善男子、善女人入定三昧，於一切法思惟分別無有錯

【現代漢語翻譯】 現代漢語譯本： 佛告訴弊魔波旬（Papiyas）：『你現在座位上看見彌勒菩薩（Maitreya）了嗎？』 波旬（Papiyas）回答佛說：『是的，世尊！』 佛告訴波旬（Papiyas）：『這位彌勒菩薩（Maitreya）將會被授予菩薩的決號。』

《菩薩瓔珞經》凈智除垢品第二十七

東方距離這裡三十七恒河沙數（Ganges sand number）的地方，有一個佛土名叫華嚴（Avatamsaka），佛號一意如來（Ekacitta-tathagata）、至真（Satya）、等正覺（Samyaksambuddha）、明行成為（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、道法御（Purushadamyasarathi）、天人師（Shasta Deva-manushyanam），號佛、世尊。那位佛如來派遣一位菩薩，名叫凈一切地（Sarva-bhumi-vishodhana），具足各種行持的根本，意念堅定不亂，處於三昧正受中沒有任何掛礙。對於佛所居住的地方都完全履行，不沾染法界，去除我相和我想，立即從座位上站起，袒露右臂，右膝著地，長跪合掌，向前對佛說：『想要有所請問，如果允許的話，敢於陳述。』 佛說：『好啊，好啊！族姓子！想要詢問如來所疑惑的事情，現在正是時候。』 凈一切地菩薩（Sarva-bhumi-vishodhana）對佛說：『世尊！什麼樣的善男子、善女人，供養諸佛卻沒有諸佛的念想，對於諸法的根本也是如此？雖然度化眾生卻沒有眾生的念頭，行菩薩道不失去本來的意願，具足各種願望，德行充滿，接受決心的清凈而不離開明慧。』 這時，世尊告訴凈一切地菩薩（Sarva-bhumi-vishodhana）說：『如果有善男子、善女人，分別思惟大乘行持的根本，不可思議深奧的寶藏，首先應當學習定意正受，去除雜亂的念想和行為，然後才具足六度無極（Paramita），自己觀察身體是空性的，觀察他人的心也是如此。如果善男子、善女人，進入等定三昧（Samadhi），心不動搖，能夠分別一切眾行。什麼樣的善男子、善女人進入定三昧（Samadhi），對於一切法思惟分別沒有錯誤』

【English Translation】 English version: The Buddha said to Papiyas (Demon Papiyas): 'Do you see Maitreya Bodhisattva (Maitreya) on your seat now?' Papiyas (Demon Papiyas) replied to the Buddha: 'Yes, World Honored One!' The Buddha told Papiyas (Demon Papiyas): 'This Maitreya Bodhisattva (Maitreya) will be granted the title of Bodhisattva.'

Bodhisattva Garland Sutra, Chapter 27 on Pure Wisdom Removing Defilements

To the east, thirty-seven Ganges sand numbers (Ganges sand number) away from here, there is a Buddha land called Avatamsaka (Avatamsaka), the Buddha is named Ekacitta-tathagata (Ekacitta-tathagata), the Truly Real (Satya), the Perfectly Enlightened One (Samyaksambuddha), Accomplished in Knowledge and Conduct (Vidyacharana-sampanna), Well-Gone (Sugata), Knower of the World (Lokavid), Unsurpassed One (Anuttara), Tamer of Men (Purushadamyasarathi), Teacher of Gods and Humans (Shasta Deva-manushyanam), called Buddha, World Honored One. That Buddha Tathagata sent a Bodhisattva named Sarva-bhumi-vishodhana (Sarva-bhumi-vishodhana), possessing the root of all practices, with unwavering and undisturbed intention, abiding in Samadhi (Samadhi) without any hindrance. He fully performs all the Buddha's dwelling places, not being tainted by the Dharma realm, removing the notions of 'I' and 'mine', immediately rising from his seat, baring his right arm, placing his right knee on the ground, kneeling with palms together, and saying to the Buddha: 'I wish to ask something, if permitted, I dare to state it.' The Buddha said: 'Excellent, excellent! Son of a good family! If you wish to ask the Tathagata about what you doubt, now is the right time.' The Bodhisattva Sarva-bhumi-vishodhana (Sarva-bhumi-vishodhana) said to the Buddha: 'World Honored One! What kind of good men and good women, make offerings to all Buddhas without the thought of Buddhas, and are the same regarding the root of all Dharmas? Although they liberate sentient beings, they have no thought of sentient beings, practice the Bodhisattva path without losing their original intention, possess all wishes, are full of virtuous conduct, receive the purity of resolve, and do not depart from clear wisdom?' At that time, the World Honored One told the Bodhisattva Sarva-bhumi-vishodhana (Sarva-bhumi-vishodhana): 'If there are good men and good women who discern and contemplate the root of the Mahayana practice, the inconceivable and profound treasure, they should first learn to abide in Samadhi (Samadhi), remove confused thoughts and actions, and then possess the six Paramitas (Paramita). They observe their own body as empty, and observe the minds of others in the same way. If good men and good women enter Samadhi (Samadhi), their minds do not waver, and they can discern all practices. What kind of good men and good women enter Samadhi (Samadhi), and contemplate and discern all Dharmas without error?'

謬？於是，族姓子！若有菩薩摩訶薩，立根得力逮不退轉，便能入定自觀身本本所從來，一一分別悉知起滅，來不知所從來、去不知所從去。此善男子、善女人從定意起，復入外身定意，一一分別眾生之類。復見無量諸佛剎土，有受形者不受形者。或時善男子、善女人，復更入定觀內外身，彼身我身發趣有異身行共同，如我所觀，趣大乘者不捨眾生，求緣覺者亦不求清凈于佛土，弟子學者承聲受教離於三有，是謂內外觀定身行共同發趣有異。」

佛復告凈一切地曰：「若有善男子、善女人，入此等定正受三昧，悉使無量世界盡從化教、從化得度，隨意所樂恣其心意游于百千三昧，于中攝意而不錯亂，是謂善男子、善女人趣大乘者不捨眾生。」

佛復告凈一切地菩薩：「若有善男子、善女人入一身定，便能觀察眾生心本，有淫怒癡、無淫怒癡，隨其本行而度脫之。此善男子、善女人從一身定起，復入眾多身定，觀眾生類有淫怒癡、無淫怒癡，隨其本行而度脫之。」

爾時，世尊復告凈一切地菩薩：「若有善男子、善女人入無形觀三昧，遍觀眾生心識所念，眾生若干所念不同。復有三昧名觀眾生心，菩薩摩訶薩得此定意者，便能觀察人道眾生，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫

【現代漢語翻譯】 現代漢語譯本： 『謬？』 於是，族姓子（指具有高貴血統的年輕人）！如果有一位菩薩摩訶薩（偉大的菩薩），立下堅固的根基，獲得力量，達到不退轉的境界，就能進入禪定，自己觀察自身根本的由來，一一分別，完全知曉生起和滅亡，來的時候不知道從哪裡來，去的時候也不知道往哪裡去。這位善男子、善女人從禪定中出來，又進入觀察外在眾生的禪定，一一分別眾生的種類。又能見到無量諸佛的剎土（佛國），有接受形體的眾生，也有不接受形體的眾生。有時，這位善男子、善女人，又進入禪定，觀察內在和外在的身體，他們的身體和我的身體，發起的志向不同，但身行的表現是共同的，正如我所觀察到的，趣向大乘（Mahayana）的人不捨棄眾生，尋求緣覺（Pratyekabuddha）的人也不在佛土中尋求清凈，弟子和學者聽從教誨，脫離三有（三界），這就是所謂的內外觀禪定，身行共同，發起的志向不同。』

佛陀又告訴凈一切地（Vimalaprthivi）菩薩：『如果有善男子、善女人，進入這些禪定，正確地領受三昧（Samadhi），就能使無量世界都從佛的教化中得到度脫，隨心所欲，任意地在百千種三昧中游歷，在其中攝持心意而不錯亂，這就是所謂的趣向大乘的人不捨棄眾生。』

佛陀又告訴凈一切地菩薩：『如果有善男子、善女人進入一身定，就能觀察眾生的心之根本，有淫慾、嗔怒、愚癡，沒有淫慾、嗔怒、愚癡，隨著他們原本的行為而度脫他們。這位善男子、善女人從一身定中出來，又進入眾多身定，觀察眾生種類，有淫慾、嗔怒、愚癡，沒有淫慾、嗔怒、愚癡，隨著他們原本的行為而度脫他們。』

這時，世尊又告訴凈一切地菩薩：『如果有善男子、善女人進入無形觀三昧，普遍觀察眾生心識所念，眾生所念的各有不同。又有三昧名叫觀眾生心，菩薩摩訶薩得到這種禪定，就能觀察人道眾生，普遍知曉十方無量世界，有淫慾、嗔怒、愚癡，沒有淫慾、嗔怒、愚癡，隨著他們原本的行為而度脫他們。

【English Translation】 English version: 'Wrong?' Then, O son of a good family! If there is a Bodhisattva-Mahasattva (great Bodhisattva) who establishes a firm foundation, gains strength, and attains the state of non-retrogression, he can enter into Samadhi (meditative state), observe the origin of his own body, distinguish each aspect, and fully know its arising and ceasing. Whence he comes, he does not know; whither he goes, he does not know. This good man or good woman, arising from this Samadhi, again enters into the Samadhi of observing external beings, distinguishing each kind of sentient being. He also sees countless Buddha-lands (Buddha-fields), some with form and some without form. Sometimes, this good man or good woman again enters into Samadhi, observing the inner and outer bodies. Their bodies and my body have different aspirations but share common bodily actions. As I have observed, those who aspire to the Mahayana (Great Vehicle) do not abandon sentient beings, those who seek Pratyekabuddhahood (Solitary Realizer) do not seek purity in the Buddha-lands, and disciples and students receive teachings and depart from the three realms of existence (threefold world). This is what is called the inner and outer observation Samadhi, where bodily actions are shared, but aspirations differ.'

The Buddha further said to Vimalaprthivi (Pure Land) Bodhisattva: 'If there are good men or good women who enter into these Samadhis and correctly receive Samadhi, they can cause countless worlds to be liberated through the Buddha's teachings, freely enjoying and wandering in hundreds of thousands of Samadhis, maintaining their minds without confusion. This is what is called those who aspire to the Mahayana do not abandon sentient beings.'

The Buddha further said to Vimalaprthivi Bodhisattva: 'If there are good men or good women who enter into the Samadhi of one body, they can observe the fundamental minds of sentient beings, whether they have lust, anger, and delusion, or are without lust, anger, and delusion, and liberate them according to their original actions. This good man or good woman, arising from the Samadhi of one body, again enters into the Samadhi of many bodies, observing the kinds of sentient beings, whether they have lust, anger, and delusion, or are without lust, anger, and delusion, and liberate them according to their original actions.'

At that time, the World Honored One further said to Vimalaprthivi Bodhisattva: 'If there are good men or good women who enter into the Samadhi of formless observation, they universally observe the thoughts of sentient beings' minds, and the thoughts of sentient beings are different. There is also a Samadhi called observing the minds of sentient beings. Bodhisattva-Mahasattvas who attain this Samadhi can observe sentient beings in the human realm and universally know the countless worlds in the ten directions, whether they have lust, anger, and delusion, or are without lust, anger, and delusion, and liberate them according to their original actions.'

之。」

佛復告族姓子：「復有定意知閱叉心，菩薩摩訶薩得此三昧者，遍觀閱叉心識所念，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知諸龍心，菩薩得此定意者，便能觀察龍道眾生心識所念，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地曰：「復有定意知阿須倫心，菩薩摩訶薩得此定意者，便能觀察須倫所念，遍觀十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告族姓子：「復有定意知諸天心，菩薩得此定意者，便能觀察天道眾生心，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告族姓子：「復有定意知梵天心，菩薩摩訶薩得此定意，便能觀察凈志天心，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告族姓子：「復有定意知欲界眾生心，菩薩摩訶薩得此定意，便能觀察欲界眾生，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告族姓子：「復有定意知地獄心，菩薩摩訶薩得此定意者，便能觀察地獄眾生，遍觀十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告族姓子

【現代漢語翻譯】 現代漢語譯本： 佛陀又告訴族姓子：『還有一種禪定，能知曉夜叉（Yaksha，一種鬼神）的心。菩薩摩訶薩得到這種三昧，就能普遍觀察夜叉的心識所念，知道他們有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，並根據他們的本性行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩說：『還有一種禪定，能知曉諸龍的心。菩薩得到這種禪定，便能觀察龍道眾生的心識所念，普遍知曉十方無量世界，他們有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，並根據他們的本性行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩說：『還有一種禪定，能知曉阿修羅（Asura，一種非天神）的心。菩薩摩訶薩得到這種禪定，便能觀察阿修羅所念，普遍觀察十方無量世界，他們有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，並根據他們的本性行為來度化解脫他們。』 佛陀又告訴族姓子：『還有一種禪定，能知曉諸天的心。菩薩得到這種禪定，便能觀察天道眾生的心，普遍知曉十方無量世界，他們有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，並根據他們的本性行為來度化解脫他們。』 佛陀又告訴族姓子：『還有一種禪定，能知曉梵天（Brahma，色界天之主）的心。菩薩摩訶薩得到這種禪定，便能觀察凈志天的心，普遍知曉十方無量世界，他們有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，並根據他們的本性行為來度化解脫他們。』 佛陀又告訴族姓子：『還有一種禪定，能知曉欲界眾生的心。菩薩摩訶薩得到這種禪定，便能觀察欲界眾生，普遍知曉十方無量世界，他們有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，並根據他們的本性行為來度化解脫他們。』 佛陀又告訴族姓子：『還有一種禪定，能知曉地獄的心。菩薩摩訶薩得到這種禪定，便能觀察地獄眾生，普遍觀察十方無量世界，他們有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，並根據他們的本性行為來度化解脫他們。』 佛陀又告訴族姓子

【English Translation】 English version: The Buddha further told the son of a noble family: 'Furthermore, there is a samadhi (state of meditative consciousness) that allows one to know the minds of Yakshas (a type of spirit or demon). When a Bodhisattva-Mahasattva (a great enlightened being) attains this samadhi, they can universally observe the thoughts and consciousness of Yakshas, knowing whether they have lust, anger, and delusion, or are free from lust, anger, and delusion, and liberate them according to their inherent nature and actions.' The Buddha further told the Bodhisattva Pure-All-Lands: 'Furthermore, there is a samadhi that allows one to know the minds of all Dragons (Naga, a serpent-like being). When a Bodhisattva attains this samadhi, they can observe the thoughts and consciousness of beings in the Dragon realm, universally knowing throughout the ten directions and countless worlds whether they have lust, anger, and delusion, or are free from lust, anger, and delusion, and liberate them according to their inherent nature and actions.' The Buddha further told the Bodhisattva Pure-All-Lands: 'Furthermore, there is a samadhi that allows one to know the minds of Asuras (a type of demigod or titan). When a Bodhisattva-Mahasattva attains this samadhi, they can observe the thoughts of Asuras, universally observing throughout the ten directions and countless worlds whether they have lust, anger, and delusion, or are free from lust, anger, and delusion, and liberate them according to their inherent nature and actions.' The Buddha further told the son of a noble family: 'Furthermore, there is a samadhi that allows one to know the minds of all Devas (gods or celestial beings). When a Bodhisattva attains this samadhi, they can observe the minds of beings in the Deva realm, universally knowing throughout the ten directions and countless worlds whether they have lust, anger, and delusion, or are free from lust, anger, and delusion, and liberate them according to their inherent nature and actions.' The Buddha further told the son of a noble family: 'Furthermore, there is a samadhi that allows one to know the mind of Brahma (the creator god in Hinduism and Buddhism). When a Bodhisattva-Mahasattva attains this samadhi, they can observe the minds of the pure-minded Devas, universally knowing throughout the ten directions and countless worlds whether they have lust, anger, and delusion, or are free from lust, anger, and delusion, and liberate them according to their inherent nature and actions.' The Buddha further told the son of a noble family: 'Furthermore, there is a samadhi that allows one to know the minds of beings in the Desire Realm. When a Bodhisattva-Mahasattva attains this samadhi, they can observe the beings in the Desire Realm, universally knowing throughout the ten directions and countless worlds whether they have lust, anger, and delusion, or are free from lust, anger, and delusion, and liberate them according to their inherent nature and actions.' The Buddha further told the son of a noble family: 'Furthermore, there is a samadhi that allows one to know the minds of those in Hell. When a Bodhisattva-Mahasattva attains this samadhi, they can observe the beings in Hell, universally observing throughout the ten directions and countless worlds whether they have lust, anger, and delusion, or are free from lust, anger, and delusion, and liberate them according to their inherent nature and actions.' The Buddha further told the son of a noble family:

：「復有定意知弗于逮眾生心，菩薩摩訶薩得此定意者，便能觀察弗于逮眾生，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知閻浮地眾生心，菩薩摩訶薩得此定意者，便能觀察閻浮地眾生，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知瞿耶尼眾生心，菩薩得此定意者，便能觀察瞿耶尼眾生心意，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛告凈一切地菩薩曰：「復有定意知郁單曰眾生心中所念，菩薩得此定意，便能觀察郁單曰眾生心，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知一四天下眾生心中所念，菩薩得此定意者，便能觀察一四天下眾生心中所念，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知二四天下眾生心中所念，菩薩得此定意者，便能觀察二四天下眾生心中所念，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知三四天下眾生心中所念，菩薩得此

【現代漢語翻譯】 現代漢語譯本：佛陀又告訴凈一切地菩薩說：『還有一種禪定，能夠知曉弗于逮（Purvavideha，東勝身洲）眾生的心念。菩薩摩訶薩得到這種禪定，便能觀察弗于逮的眾生，普遍知曉十方無量世界中，哪些眾生有淫慾、嗔怒、愚癡，哪些眾生沒有淫慾、嗔怒、愚癡，並根據他們各自的本來的行為來度化他們。』 佛陀又告訴凈一切地菩薩說：『還有一種禪定，能夠知曉閻浮地（Jambudvipa，南贍部洲）眾生的心念。菩薩摩訶薩得到這種禪定，便能觀察閻浮地的眾生，普遍知曉十方無量世界中，哪些眾生有淫慾、嗔怒、愚癡，哪些眾生沒有淫慾、嗔怒、愚癡，並根據他們各自的本來的行為來度化他們。』 佛陀又告訴凈一切地菩薩說：『還有一種禪定，能夠知曉瞿耶尼（Godaniya，西牛賀洲）眾生的心念。菩薩摩訶薩得到這種禪定，便能觀察瞿耶尼的眾生，普遍知曉十方無量世界中，哪些眾生有淫慾、嗔怒、愚癡，哪些眾生沒有淫慾、嗔怒、愚癡，並根據他們各自的本來的行為來度化他們。』 佛陀告訴凈一切地菩薩說：『還有一種禪定，能夠知曉郁單曰（Uttarakuru，北俱盧洲）眾生心中所念。菩薩得到這種禪定，便能觀察郁單曰的眾生，普遍知曉十方無量世界中，哪些眾生有淫慾、嗔怒、愚癡，哪些眾生沒有淫慾、嗔怒、愚癡，並根據他們各自的本來的行為來度化他們。』 佛陀又告訴凈一切地菩薩說：『還有一種禪定，能夠知曉一個四天下（一個須彌山及其周圍四大部洲）眾生心中所念。菩薩得到這種禪定，便能觀察一個四天下的眾生心中所念，普遍知曉十方無量世界中，哪些眾生有淫慾、嗔怒、愚癡，哪些眾生沒有淫慾、嗔怒、愚癡，並根據他們各自的本來的行為來度化他們。』 佛陀又告訴凈一切地菩薩說：『還有一種禪定，能夠知曉兩個四天下眾生心中所念。菩薩得到這種禪定，便能觀察兩個四天下的眾生心中所念，普遍知曉十方無量世界中，哪些眾生有淫慾、嗔怒、愚癡，哪些眾生沒有淫慾、嗔怒、愚癡，並根據他們各自的本來的行為來度化他們。』 佛陀又告訴凈一切地菩薩說：『還有一種禪定，能夠知曉三個四天下眾生心中所念。菩薩得到這種禪定，便能……』

【English Translation】 English version: Furthermore, the Buddha told the Bodhisattva 'Pure All Lands': 'Again, there is a samadhi (state of meditative consciousness) that knows the minds of the beings in Purvavideha (eastern continent). When a Bodhisattva-Mahasattva (great being) attains this samadhi, they can observe the beings in Purvavideha and universally know in the ten directions of limitless worlds which beings have lust, anger, and ignorance, and which do not have lust, anger, and ignorance, and liberate them according to their fundamental actions.' The Buddha again told the Bodhisattva 'Pure All Lands': 'Again, there is a samadhi that knows the minds of the beings in Jambudvipa (southern continent). When a Bodhisattva-Mahasattva attains this samadhi, they can observe the beings in Jambudvipa and universally know in the ten directions of limitless worlds which beings have lust, anger, and ignorance, and which do not have lust, anger, and ignorance, and liberate them according to their fundamental actions.' The Buddha again told the Bodhisattva 'Pure All Lands': 'Again, there is a samadhi that knows the minds of the beings in Godaniya (western continent). When a Bodhisattva attains this samadhi, they can observe the minds of the beings in Godaniya and universally know in the ten directions of limitless worlds which beings have lust, anger, and ignorance, and which do not have lust, anger, and ignorance, and liberate them according to their fundamental actions.' The Buddha told the Bodhisattva 'Pure All Lands': 'Again, there is a samadhi that knows the thoughts in the minds of the beings in Uttarakuru (northern continent). When a Bodhisattva attains this samadhi, they can observe the minds of the beings in Uttarakuru and universally know in the ten directions of limitless worlds which beings have lust, anger, and ignorance, and which do not have lust, anger, and ignorance, and liberate them according to their fundamental actions.' The Buddha again told the Bodhisattva 'Pure All Lands': 'Again, there is a samadhi that knows the thoughts in the minds of the beings in one four-continent world (one Mount Sumeru and the four continents around it). When a Bodhisattva attains this samadhi, they can observe the thoughts in the minds of the beings in one four-continent world and universally know in the ten directions of limitless worlds which beings have lust, anger, and ignorance, and which do not have lust, anger, and ignorance, and liberate them according to their fundamental actions.' The Buddha again told the Bodhisattva 'Pure All Lands': 'Again, there is a samadhi that knows the thoughts in the minds of the beings in two four-continent worlds. When a Bodhisattva attains this samadhi, they can observe the thoughts in the minds of the beings in two four-continent worlds and universally know in the ten directions of limitless worlds which beings have lust, anger, and ignorance, and which do not have lust, anger, and ignorance, and liberate them according to their fundamental actions.' The Buddha again told the Bodhisattva 'Pure All Lands': 'Again, there is a samadhi that knows the thoughts in the minds of the beings in three four-continent worlds. When a Bodhisattva attains this samadhi, they can...'

定意者，便能觀察三四天下眾生心中所念，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知四四天下眾生心中所念，菩薩得此定意者，便能觀察四四天下眾生心中所念，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知五四天下眾生心中所念，菩薩得此定意者，便能觀察五四天下眾生心中所念，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知六四天下眾生心中所念，菩薩得此定意者，便能觀察六四天下眾生心中所念，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知七四天下眾生心中所念，菩薩得此定意者，便能觀察七四天下眾生心中所念，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知八四天下眾生心中所念，菩薩得此定意者，便能觀察八四天下眾生心中所念，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知九四天下眾生心中所念，

【現代漢語翻譯】 現代漢語譯本 佛陀告訴凈一切地菩薩（Jingyiqiedi Pusa）說：『如果有了禪定的意志，便能觀察三千大千世界眾生心中所想，普遍知曉十方無量世界，眾生有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，菩薩根據他們原本的行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩（Jingyiqiedi Pusa）說：『還有一種禪定的意志，能夠知曉四千大千世界眾生心中所想，菩薩如果得到這種禪定的意志，便能觀察四千大千世界眾生心中所想，普遍知曉十方無量世界，眾生有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，菩薩根據他們原本的行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩（Jingyiqiedi Pusa）說：『還有一種禪定的意志，能夠知曉五千大千世界眾生心中所想，菩薩如果得到這種禪定的意志，便能觀察五千大千世界眾生心中所想，普遍知曉十方無量世界，眾生有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，菩薩根據他們原本的行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩（Jingyiqiedi Pusa）說：『還有一種禪定的意志，能夠知曉六千大千世界眾生心中所想，菩薩如果得到這種禪定的意志，便能觀察六千大千世界眾生心中所想，普遍知曉十方無量世界，眾生有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，菩薩根據他們原本的行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩（Jingyiqiedi Pusa）說：『還有一種禪定的意志，能夠知曉七千大千世界眾生心中所想，菩薩如果得到這種禪定的意志，便能觀察七千大千世界眾生心中所想，普遍知曉十方無量世界，眾生有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，菩薩根據他們原本的行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩（Jingyiqiedi Pusa）說：『還有一種禪定的意志，能夠知曉八千大千世界眾生心中所想，菩薩如果得到這種禪定的意志，便能觀察八千大千世界眾生心中所想，普遍知曉十方無量世界，眾生有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，菩薩根據他們原本的行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩（Jingyiqiedi Pusa）說：『還有一種禪定的意志，能夠知曉九千大千世界眾生心中所想，

【English Translation】 English version The Buddha told the Bodhisattva Jingyiqiedi (凈一切地菩薩, Pure All-Earth Bodhisattva): 'If one has a concentrated will, one can observe the thoughts in the minds of beings in three or four thousand-world realms, and universally know the boundless worlds in the ten directions. Whether beings have lust, anger, and ignorance, or are without lust, anger, and ignorance, the Bodhisattva liberates them according to their original actions.' The Buddha further told the Bodhisattva Jingyiqiedi (凈一切地菩薩, Pure All-Earth Bodhisattva): 'Furthermore, there is a concentrated will that knows the thoughts in the minds of beings in four four-thousand-world realms. If a Bodhisattva obtains this concentrated will, they can observe the thoughts in the minds of beings in four four-thousand-world realms, and universally know the boundless worlds in the ten directions. Whether beings have lust, anger, and ignorance, or are without lust, anger, and ignorance, the Bodhisattva liberates them according to their original actions.' The Buddha further told the Bodhisattva Jingyiqiedi (凈一切地菩薩, Pure All-Earth Bodhisattva): 'Furthermore, there is a concentrated will that knows the thoughts in the minds of beings in five four-thousand-world realms. If a Bodhisattva obtains this concentrated will, they can observe the thoughts in the minds of beings in five four-thousand-world realms, and universally know the boundless worlds in the ten directions. Whether beings have lust, anger, and ignorance, or are without lust, anger, and ignorance, the Bodhisattva liberates them according to their original actions.' The Buddha further told the Bodhisattva Jingyiqiedi (凈一切地菩薩, Pure All-Earth Bodhisattva): 'Furthermore, there is a concentrated will that knows the thoughts in the minds of beings in six four-thousand-world realms. If a Bodhisattva obtains this concentrated will, they can observe the thoughts in the minds of beings in six four-thousand-world realms, and universally know the boundless worlds in the ten directions. Whether beings have lust, anger, and ignorance, or are without lust, anger, and ignorance, the Bodhisattva liberates them according to their original actions.' The Buddha further told the Bodhisattva Jingyiqiedi (凈一切地菩薩, Pure All-Earth Bodhisattva): 'Furthermore, there is a concentrated will that knows the thoughts in the minds of beings in seven four-thousand-world realms. If a Bodhisattva obtains this concentrated will, they can observe the thoughts in the minds of beings in seven four-thousand-world realms, and universally know the boundless worlds in the ten directions. Whether beings have lust, anger, and ignorance, or are without lust, anger, and ignorance, the Bodhisattva liberates them according to their original actions.' The Buddha further told the Bodhisattva Jingyiqiedi (凈一切地菩薩, Pure All-Earth Bodhisattva): 'Furthermore, there is a concentrated will that knows the thoughts in the minds of beings in eight four-thousand-world realms. If a Bodhisattva obtains this concentrated will, they can observe the thoughts in the minds of beings in eight four-thousand-world realms, and universally know the boundless worlds in the ten directions. Whether beings have lust, anger, and ignorance, or are without lust, anger, and ignorance, the Bodhisattva liberates them according to their original actions.' The Buddha further told the Bodhisattva Jingyiqiedi (凈一切地菩薩, Pure All-Earth Bodhisattva): 'Furthermore, there is a concentrated will that knows the thoughts in the minds of beings in nine four-thousand-world realms.

菩薩得此定意者，便能觀察九四天下眾生心中所念，遍觀十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知十四天下眾生心中所念，菩薩得此定意者，便能觀察十四天下眾生心中所念，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知百四天下眾生心中所念，菩薩得此定意者，便能觀察百四天下眾生心中所念，遍觀十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知千四天下眾生心中所念，菩薩得此定意者，便能觀察千四天下眾生心中所念，遍觀十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知萬四天下眾生心中所念，菩薩得此定意者，便能觀察萬四天下眾生心中所念，遍觀十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知億萬四天下眾生心中所念，菩薩得此定意者，便能觀察億萬四天下眾生心中所念，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知一佛國眾生

【現代漢語翻譯】 現代漢語譯本：佛陀又告訴凈一切地菩薩（Clean All Grounds Bodhisattva）說：『菩薩獲得這種禪定之後，便能觀察九十四個天下所有眾生心中所想，普遍觀察十方無量世界，眾生有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，菩薩都能根據他們原本的行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩（Clean All Grounds Bodhisattva）說：『還有一種禪定，能夠知曉十四個天下所有眾生心中所想，菩薩獲得這種禪定之後，便能觀察十四個天下所有眾生心中所想，普遍知曉十方無量世界，眾生有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，菩薩都能根據他們原本的行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩（Clean All Grounds Bodhisattva）說：『還有一種禪定，能夠知曉一百零四個天下所有眾生心中所想，菩薩獲得這種禪定之後，便能觀察一百零四個天下所有眾生心中所想，普遍觀察十方無量世界，眾生有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，菩薩都能根據他們原本的行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩（Clean All Grounds Bodhisattva）說：『還有一種禪定，能夠知曉一千零四個天下所有眾生心中所想，菩薩獲得這種禪定之後，便能觀察一千零四個天下所有眾生心中所想，普遍觀察十方無量世界，眾生有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，菩薩都能根據他們原本的行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩（Clean All Grounds Bodhisattva）說：『還有一種禪定，能夠知曉一萬零四個天下所有眾生心中所想，菩薩獲得這種禪定之後，便能觀察一萬零四個天下所有眾生心中所想，普遍觀察十方無量世界，眾生有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，菩薩都能根據他們原本的行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩（Clean All Grounds Bodhisattva）說：『還有一種禪定，能夠知曉億萬零四個天下所有眾生心中所想，菩薩獲得這種禪定之後，便能觀察億萬零四個天下所有眾生心中所想，普遍知曉十方無量世界，眾生有淫慾、嗔怒、愚癡，或者沒有淫慾、嗔怒、愚癡，菩薩都能根據他們原本的行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩（Clean All Grounds Bodhisattva）說：『還有一種禪定，能夠知曉一個佛國所有眾生』

【English Translation】 English version: The Buddha further told Clean All Grounds Bodhisattva: 'A Bodhisattva who attains this samadhi (定意) will be able to observe the thoughts in the minds of all beings in ninety-four world-systems (天下), and universally observe the immeasurable worlds in the ten directions. Whether beings have lust (淫), anger (怒), and delusion (癡), or are without lust, anger, and delusion, the Bodhisattva can liberate them according to their original actions.' The Buddha further told Clean All Grounds Bodhisattva: 'Moreover, there is a samadhi that knows the thoughts in the minds of all beings in fourteen world-systems. A Bodhisattva who attains this samadhi will be able to observe the thoughts in the minds of all beings in fourteen world-systems, and universally know the immeasurable worlds in the ten directions. Whether beings have lust, anger, and delusion, or are without lust, anger, and delusion, the Bodhisattva can liberate them according to their original actions.' The Buddha further told Clean All Grounds Bodhisattva: 'Moreover, there is a samadhi that knows the thoughts in the minds of all beings in one hundred and four world-systems. A Bodhisattva who attains this samadhi will be able to observe the thoughts in the minds of all beings in one hundred and four world-systems, and universally observe the immeasurable worlds in the ten directions. Whether beings have lust, anger, and delusion, or are without lust, anger, and delusion, the Bodhisattva can liberate them according to their original actions.' The Buddha further told Clean All Grounds Bodhisattva: 'Moreover, there is a samadhi that knows the thoughts in the minds of all beings in one thousand and four world-systems. A Bodhisattva who attains this samadhi will be able to observe the thoughts in the minds of all beings in one thousand and four world-systems, and universally observe the immeasurable worlds in the ten directions. Whether beings have lust, anger, and delusion, or are without lust, anger, and delusion, the Bodhisattva can liberate them according to their original actions.' The Buddha further told Clean All Grounds Bodhisattva: 'Moreover, there is a samadhi that knows the thoughts in the minds of all beings in ten thousand and four world-systems. A Bodhisattva who attains this samadhi will be able to observe the thoughts in the minds of all beings in ten thousand and four world-systems, and universally observe the immeasurable worlds in the ten directions. Whether beings have lust, anger, and delusion, or are without lust, anger, and delusion, the Bodhisattva can liberate them according to their original actions.' The Buddha further told Clean All Grounds Bodhisattva: 'Moreover, there is a samadhi that knows the thoughts in the minds of all beings in hundreds of millions and four world-systems. A Bodhisattva who attains this samadhi will be able to observe the thoughts in the minds of all beings in hundreds of millions and four world-systems, and universally know the immeasurable worlds in the ten directions. Whether beings have lust, anger, and delusion, or are without lust, anger, and delusion, the Bodhisattva can liberate them according to their original actions.' The Buddha further told Clean All Grounds Bodhisattva: 'Moreover, there is a samadhi that knows the thoughts in the minds of all beings in one Buddha-land (佛國)'

心中所念，菩薩得此定意者，便能觀察知一佛境界眾生心中所念，遍知十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知十佛剎土眾生心中所念，菩薩得此定意者，便能觀察十佛剎土眾生心中所念，遍觀十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知百佛剎土眾生心中所念，菩薩得此定意者，便能觀察百佛剎土眾生心中所念，遍觀十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知萬佛剎土眾生心中所念，菩薩得此定意者，便能觀察萬佛剎土眾生心中所念，遍觀十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。」

佛復告凈一切地菩薩曰：「復有定意知億佛剎土眾生心中所念，菩薩得此定意者，便能觀察億佛剎土眾生心中所念，遍觀十方無量世界，有淫怒癡、無淫怒癡，隨其本行而度脫之。如是菩薩摩訶薩，於此定意，盡得具足諸三昧王。」

佛復告凈一切地菩薩曰：「若有善男子、善女人，奉持修習此法門者，便獲如來眾相具足。」

爾時，世尊告凈一切地菩薩曰：「若有善男子、善女人，得此三昧定意者，有善

【現代漢語翻譯】 現代漢語譯本：佛陀告訴凈一切地菩薩（name of a Bodhisattva）說：『心中所念，菩薩得到這種定力，便能觀察並知曉一佛境界內眾生心中所想，普遍知曉十方無量世界中，有淫慾、嗔怒、愚癡，或沒有淫慾、嗔怒、愚癡的眾生，並根據他們各自的行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩說：『還有一種定力，能知曉十佛剎土（ten Buddha-lands）眾生心中所想，菩薩得到這種定力，便能觀察十佛剎土眾生心中所想，普遍觀察十方無量世界，有淫慾、嗔怒、愚癡，或沒有淫慾、嗔怒、愚癡的眾生，並根據他們各自的行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩說：『還有一種定力，能知曉百佛剎土（hundred Buddha-lands）眾生心中所想，菩薩得到這種定力，便能觀察百佛剎土眾生心中所想，普遍觀察十方無量世界，有淫慾、嗔怒、愚癡，或沒有淫慾、嗔怒、愚癡的眾生，並根據他們各自的行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩說：『還有一種定力，能知曉萬佛剎土（ten thousand Buddha-lands）眾生心中所想，菩薩得到這種定力，便能觀察萬佛剎土眾生心中所想，普遍觀察十方無量世界，有淫慾、嗔怒、愚癡，或沒有淫慾、嗔怒、愚癡的眾生，並根據他們各自的行為來度化解脫他們。』 佛陀又告訴凈一切地菩薩說：『還有一種定力，能知曉億佛剎土（hundred million Buddha-lands）眾生心中所想，菩薩得到這種定力，便能觀察億佛剎土眾生心中所想，普遍觀察十方無量世界，有淫慾、嗔怒、愚癡，或沒有淫慾、嗔怒、愚癡的眾生，並根據他們各自的行為來度化解脫他們。像這樣的菩薩摩訶薩（Bodhisattva-Mahāsattva），對於這種定力，能夠完全具足各種三昧王（Samadhi Kings）。』 佛陀又告訴凈一切地菩薩說：『如果有善男子、善女人，奉行修習這種法門，便能獲得如來（Tathagata）的各種圓滿相好。』 這時，世尊（World-Honored One）告訴凈一切地菩薩說：『如果有善男子、善女人，得到這種三昧定力，就會有善……』

【English Translation】 English version: The Buddha told Pure All-Ground Bodhisattva (name of a Bodhisattva): 'Regarding what is in their minds, a Bodhisattva who attains this samadhi (state of meditative consciousness) can observe and know what is in the minds of beings within one Buddha-realm, universally knowing the immeasurable worlds in the ten directions, those with lust, anger, and ignorance, and those without lust, anger, and ignorance, and liberate them according to their respective actions.' The Buddha further told Pure All-Ground Bodhisattva: 'There is also a samadhi that knows what is in the minds of beings in ten Buddha-lands (ten Buddha-lands). A Bodhisattva who attains this samadhi can observe what is in the minds of beings in ten Buddha-lands, universally observing the immeasurable worlds in the ten directions, those with lust, anger, and ignorance, and those without lust, anger, and ignorance, and liberate them according to their respective actions.' The Buddha further told Pure All-Ground Bodhisattva: 'There is also a samadhi that knows what is in the minds of beings in a hundred Buddha-lands (hundred Buddha-lands). A Bodhisattva who attains this samadhi can observe what is in the minds of beings in a hundred Buddha-lands, universally observing the immeasurable worlds in the ten directions, those with lust, anger, and ignorance, and those without lust, anger, and ignorance, and liberate them according to their respective actions.' The Buddha further told Pure All-Ground Bodhisattva: 'There is also a samadhi that knows what is in the minds of beings in ten thousand Buddha-lands (ten thousand Buddha-lands). A Bodhisattva who attains this samadhi can observe what is in the minds of beings in ten thousand Buddha-lands, universally observing the immeasurable worlds in the ten directions, those with lust, anger, and ignorance, and those without lust, anger, and ignorance, and liberate them according to their respective actions.' The Buddha further told Pure All-Ground Bodhisattva: 'There is also a samadhi that knows what is in the minds of beings in a hundred million Buddha-lands (hundred million Buddha-lands). A Bodhisattva who attains this samadhi can observe what is in the minds of beings in a hundred million Buddha-lands, universally observing the immeasurable worlds in the ten directions, those with lust, anger, and ignorance, and those without lust, anger, and ignorance, and liberate them according to their respective actions. Such a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva), in this samadhi, fully attains all the Samadhi Kings (Samadhi Kings).' The Buddha further told Pure All-Ground Bodhisattva: 'If there are good men and good women who uphold and cultivate this Dharma-gate, they will obtain the Tathagata's (Tathagata) complete array of characteristics.' At that time, the World-Honored One (World-Honored One) told Pure All-Ground Bodhisattva: 'If there are good men and good women who attain this samadhi, there will be good...'

權方便教化眾生，復有十事得功德業。云何為十？一者、口氣清凈人多信用；二者、不失本意不譏彼受；三者、善明算數知六十四變；四者、分別空無形相法；五者、知當來法解脫無緣；六者、于現在法念成證法；七者、憶過去行知以無相；八者、于無相法本無自然；九者、起滅自然不著三世；十者、菩薩定意不失次第。是謂菩薩摩訶薩入定三昧，便能觀察億佛剎土眾生心中所念，有淫怒癡、無淫怒癡，隨其本行而度脫之。」◎

菩薩瓔珞經無斷品第二十八

◎佛復告等行菩薩：「若有善男子、善女人，從初發意發菩薩心，修行五法不懷怯弱。云何五法？一者、勸進前人不捨道心；二者、分別法界不毀法性；三者、一意清凈無他異想；四者、行權方便度未度者；五者、得三十二業定意不亂。是謂，等行菩薩摩訶薩！從初發意守菩薩心，修此五法不捨道意。」

佛復告等行菩薩曰：「若有善男子、善女人初發道心，復有五事。云何為五？一者、分別三世不離空無；二者、凈己國土育養眾生；三者、分別眼識不受外入；四者、神足神通念則在前；五者、現在眾智而自瓔珞。是謂，等行菩薩摩訶薩！從初發意修此五法，而得成就無有疑難，進前成佛不懷怯弱。」

佛復告等行菩薩：「若善男子、善

【現代漢語翻譯】 現代漢語譯本：佛爲了方便教化眾生，還有十件事可以獲得功德。是哪十件呢？第一，口氣清新，容易獲得人們的信任；第二，不曲解佛經原意，不譏諷其他人的理解；第三，精通算術，瞭解六十四種變化；第四，能分辨空性，理解沒有具體形象的法；第五，瞭解未來的法，明白解脫沒有固定的因緣；第六，對於現在的法，通過正念修行來證得；第七，回憶過去的修行，明白一切都是沒有具體形象的；第八，對於沒有具體形象的法，其本性是無自性的；第九，明白生起和滅亡都是自然現象，不執著於過去、現在、未來三世；第十，菩薩的禪定意念不會失去次第。這就是菩薩摩訶薩進入禪定三昧后，便能觀察億萬佛土眾生心中所想，有淫慾、嗔怒、愚癡，或沒有淫慾、嗔怒、愚癡，根據他們各自的行為來度化他們。

《菩薩瓔珞經·無斷品》第二十八

佛又告訴等行菩薩：『如果有善男子、善女人，從最初發心發起菩薩心，修行五種法而不感到怯弱。是哪五種法呢？第一，勸勉他人不要捨棄道心；第二，分辨法界，不毀壞法的本性；第三，一心清凈，沒有其他的想法；第四，運用權巧方便來度化尚未被度化的人；第五，獲得三十二種事業，禪定意念不會散亂。這就是等行菩薩摩訶薩，從最初發心守護菩薩心，修習這五種法而不捨棄道意。』

佛又告訴等行菩薩說：『如果有善男子、善女人最初發起道心，還有五件事要做。是哪五件呢？第一，分辨過去、現在、未來三世，不離開空性；第二，凈化自己的國土，培育眾生；第三，分辨眼識，不接受外在的干擾；第四，以神足神通，意念一動就能到達；第五，以現在的各種智慧來莊嚴自己。這就是等行菩薩摩訶薩，從最初發心修習這五種法，就能獲得成就，沒有疑惑和困難，勇往直前成就佛果，不感到怯弱。』

佛又告訴等行菩薩：『如果善男子、善

【English Translation】 English version: For the sake of conveniently teaching and transforming sentient beings, the Buddha further explained ten things that lead to meritorious deeds. What are the ten? First, having a clean breath, one gains the trust of many; second, not distorting the original meaning and not criticizing others' understanding; third, being skilled in arithmetic and understanding the sixty-four transformations; fourth, distinguishing emptiness and understanding the formless Dharma; fifth, knowing the Dharma of the future and understanding that liberation has no fixed conditions; sixth, for the present Dharma, attaining realization through mindfulness practice; seventh, recalling past practices and knowing that everything is without form; eighth, for the formless Dharma, its nature is without inherent existence; ninth, understanding that arising and ceasing are natural phenomena, not clinging to the three times (past, present, and future); tenth, the Bodhisattva's samadhi intention does not lose its order. This is how a Bodhisattva-Mahasattva, entering samadhi, can observe the thoughts in the minds of beings in billions of Buddha-lands, whether they have lust, anger, and delusion, or are without lust, anger, and delusion, and liberate them according to their respective actions.'

The Bodhisattva Garland Sutra, Chapter 28: Without Interruption

The Buddha further told the Sameness-in-Action Bodhisattva: 'If there are good men and good women who, from the initial arising of the aspiration for Bodhi-mind (Bodhisattva-citta), cultivate five dharmas without feeling timid, what are the five dharmas? First, encouraging others not to abandon the aspiration for the path; second, distinguishing the Dharma-realm (Dharmadhatu) without destroying the nature of Dharma (Dharmata); third, being single-mindedly pure without other divergent thoughts; fourth, employing skillful means (Upaya) to liberate those who have not yet been liberated; fifth, attaining the thirty-two kinds of karma with a stable intention that is not disturbed. This is the Sameness-in-Action Bodhisattva-Mahasattva, who from the initial arising of the aspiration, guards the Bodhi-mind, cultivates these five dharmas without abandoning the intention for the path.'

The Buddha further told the Sameness-in-Action Bodhisattva, 'If there are good men and good women who initially arise the aspiration for the path, there are also five things to do. What are the five? First, distinguishing the three times (past, present, and future) without departing from emptiness (Sunyata); second, purifying one's own Buddha-land and nurturing sentient beings; third, distinguishing eye-consciousness without accepting external influences; fourth, with supernatural powers (Siddhi) of miraculous feet, one's thought arrives before; fifth, adorning oneself with present wisdom. This is the Sameness-in-Action Bodhisattva-Mahasattva, who from the initial arising of the aspiration, cultivates these five dharmas, and attains accomplishment without doubt or difficulty, advancing forward to achieve Buddhahood without feeling timid.'

The Buddha further told the Sameness-in-Action Bodhisattva: 'If good men and good

女人發菩薩心，當行五法而自瓔珞。云何為五？於是，族姓子！若菩薩初發道心入等定意，能令十方天下盡為七寶；二者、使己國土眾生斷淫怒癡；三者、己成佛時修三空慧；四者、莊嚴一相不離慧根；五者、行六神通不自稱記。是謂善男子、善女人從初發意行菩薩道，行此五法而自瓔珞。」

佛復告等行菩薩：「若有善男子、善女人從初發意行菩薩道，復有五法。云何為五？一者、思惟如來無形相法；二者、諸佛要誓不違本性；三者、自識本命知所從來；四者、不計我人壽命離五苦難；五者、法本自爾不見起滅。是謂善男子、善女人修此五法而自瓔珞。」

佛復告等行菩薩：「若有善男子、善女人從初發意行菩薩道，當行五法不可思議。云何為五？一者、諸佛神德不可思議；二者、諸佛篋藏不可思議；三者、行果受報不可思議；四者、諸佛剎土不可思議；五者、演佈道教不可思議。是謂善男子、善女人初發道心，修此五行不可思議，乃至成佛而自瓔珞。」

爾時，世尊在於大眾，而說此偈：

「諸佛不思議，　　宣暢道亦然， 　思惟眾生本，　　本末不可睹。 　執四聖諦炬，　　照彼無明根， 　常思無有常，　　念除結縛病。 　劫數無有窮，　　無盡非有盡， 　但為眾生惑，　　欲

【現代漢語翻譯】 現代漢語譯本 佛陀告訴等行菩薩，如果女性發起菩薩心，應當奉行五種法門來莊嚴自身。這五種法門是什麼呢？族姓子！如果菩薩初次發起菩提心，進入等定（Samadhi，專注的意識狀態），能夠使十方世界都充滿七寶；第二，使自己的國土眾生斷除淫慾、嗔怒、愚癡；第三，自己在成佛時修習三空慧（sunyata，空性）；第四，莊嚴一相（eka-laksana，統一的特徵）而不離慧根（prajna-mula，智慧的根源）；第五，運用六神通（sadabhijna，六種超自然能力）而不自我誇耀。這就是善男子、善女人從初發心修行菩薩道，奉行這五種法門來莊嚴自身。

佛陀又告訴等行菩薩：『如果有善男子、善女人從初發心修行菩薩道，還有五種法門。這五種法門是什麼呢？第一，思惟如來沒有形相的法身（dharma-kaya，法身）；第二，諸佛的誓願不違背其本性；第三，自己認識本命，知道從何而來；第四，不執著於我、人、壽命，遠離五種苦難；第五，法的本性本來如此，不見生起和滅亡。這就是善男子、善女人修習這五種法門來莊嚴自身。』

佛陀又告訴等行菩薩：『如果有善男子、善女人從初發心修行菩薩道，應當奉行五種不可思議的法門。這五種法門是什麼呢？第一，諸佛的神通功德不可思議；第二，諸佛的法藏不可思議；第三，修行所得的果報不可思議；第四，諸佛的剎土（buddha-kshetra，佛土）不可思議；第五，宣揚傳播佛法教義不可思議。這就是善男子、善女人初發菩提心，修習這五種不可思議的法門，乃至成佛來莊嚴自身。』

當時，世尊在大眾之中，說了這首偈頌：

『諸佛不可思議，宣揚的道也如此， 思惟眾生的本源，本末都不可見。 執持四聖諦的火炬，照亮那無明的根源， 常思無常的道理，念頭去除結縛的病。 劫數沒有窮盡時，無盡並非有盡時， 只是爲了眾生的迷惑，慾望……』

【English Translation】 English version The Buddha told the Equal Conduct Bodhisattva, 'If a woman generates the Bodhi mind, she should practice five dharmas to adorn herself. What are the five? O son of a good family! If a Bodhisattva initially generates the Bodhi mind and enters into Samadhi (equal concentration), he can cause the entire ten directions of the world to be filled with the seven treasures; second, he causes the beings in his own land to cut off lust, anger, and delusion; third, when he becomes a Buddha, he cultivates the three wisdoms of emptiness (sunyata); fourth, he adorns the one characteristic (eka-laksana) without departing from the root of wisdom (prajna-mula); fifth, he practices the six supernormal powers (sadabhijna) without boasting about them. This is what is meant by a good man or good woman who, from the initial generation of the mind, practices the Bodhisattva path, and practices these five dharmas to adorn himself.'

The Buddha further told the Equal Conduct Bodhisattva: 'If there is a good man or good woman who, from the initial generation of the mind, practices the Bodhisattva path, there are also five dharmas. What are the five? First, contemplate the formless Dharma body (dharma-kaya) of the Tathagata; second, the vows of all Buddhas do not violate their inherent nature; third, recognize one's own fundamental destiny and know where one comes from; fourth, do not cling to self, others, or lifespan, and be free from the five sufferings; fifth, the nature of Dharma is inherently so, without seeing arising or ceasing. This is what is meant by a good man or good woman who cultivates these five dharmas to adorn himself.'

The Buddha further told the Equal Conduct Bodhisattva: 'If there is a good man or good woman who, from the initial generation of the mind, practices the Bodhisattva path, he should practice five inconceivable dharmas. What are the five? First, the divine virtues of all Buddhas are inconceivable; second, the treasury of all Buddhas is inconceivable; third, the karmic rewards received from practice are inconceivable; fourth, the Buddha-fields (buddha-kshetra) of all Buddhas are inconceivable; fifth, expounding and propagating the Dharma teachings is inconceivable. This is what is meant by a good man or good woman who initially generates the Bodhi mind, cultivates these five inconceivable dharmas, and even becomes a Buddha to adorn himself.'

At that time, the World Honored One, in the midst of the great assembly, spoke this verse:

'The Buddhas are inconceivable, the Dharma they proclaim is also thus, Contemplating the origin of beings, the beginning and end are not seen. Holding the torch of the Four Noble Truths, illuminating the root of ignorance, Constantly contemplate impermanence, thoughts remove the disease of binding afflictions. Kalpas have no end, endless is not finite, Only for the delusion of beings, desire...'

知本無心。 　夫欲學在先，　　聞受深奧法， 　亦非二乘行，　　所能用測度。 　佛本自計誓，　　蠲除五道淵， 　行盡由等心，　　故號人中尊。 　佛慧無邊崖，　　神智無有量， 　不以身苦本，　　永除三世難。 　諸佛瓔珞法，　　自覺無師受， 　心定如虛空，　　常想樂想緣。 　吾從無數劫，　　入定不離空， 　一意成一道，　　故號人中尊。 　復于無數劫，　　承事諸世尊， 　盡生逮無著，　　自致最正覺。 　諸佛在世化，　　正法修道樂， 　能凈諸佛國，　　不染三有樂。」

爾時，世尊說此偈已，復告等行菩薩：「若有善男子、善女人奉持修習五不思議深奧法者，十方諸佛悉來擁護，不為眾魔所能得便。」

佛復告等行菩薩：「若善男子、善女人從初發意行菩薩心，當行五法不可思議。云何為五？一者、以己定意遍施眾生，盡在佛處而不退轉；二者、不猗三道而受果證；三者、無量法海皆現在前；四者、眾相法門具足智辯；五者、分身教化得六度慧。是謂，族姓子！從初發意行菩薩心，行此五法不可思議，便能具足如來眾行。」

佛復告等行菩薩：「若有善男子、善女人，思惟分別五苦法本。云何為五？一者、分別色原不生識著；二者、思百八痛無有苦

【現代漢語翻譯】 現代漢語譯本： 知曉萬法本性皆無自性。 想要學習佛法，首先要聽聞和接受深奧的佛法，這些佛法不是聲聞乘和緣覺乘（二乘）的修行者所能理解和測度的。 諸佛最初發誓願，要消除五道輪迴的深淵，他們的行為完全出于平等心，所以被稱為人中尊。 佛的智慧沒有邊際，佛的神通智慧沒有限量，不是通過身體的苦行，而是通過智慧來永遠消除過去、現在、未來三世的苦難。 諸佛的如瓔珞般珍貴的法，是自覺自悟，沒有老師傳授的。心像虛空一樣安定，常常思念快樂的境界。 我從無數劫以來，入定不離虛空，一心一意成就佛道，所以被稱為人中尊。 我又在無數劫中，承事諸佛世尊，窮盡一切生，達到無所執著的境界，自己證得最正覺。 諸佛在世間教化眾生，宣揚正法，修行佛道能得安樂，能夠清凈諸佛國土，不被欲界、色界、無色界（三有）的快樂所染污。

這時，世尊說完這些偈頌后，又告訴等行菩薩（Equal Conduct Bodhisattva）說：『如果有善男子、善女人奉持修習這五種不可思議的深奧佛法，十方諸佛都會來擁護他們，不會被各種魔障所困擾。』

佛又告訴等行菩薩說：『如果善男子、善女人從最初發心修行菩薩道，應當修習五種不可思議的法。哪五種呢？第一，以自己的禪定之力普遍施予眾生，使他們安住在佛的境界而不退轉；第二，不依賴聲聞道、緣覺道、菩薩道（三道）而獲得果證；第三，無量的佛法如大海般都顯現在眼前；第四，對於各種法門的相，都具備充足的智慧和辯才；第五，能夠分身教化眾生，獲得佈施、持戒、忍辱、精進、禪定、般若（六度）的智慧。這就是，善男子！從最初發心修行菩薩道，修習這五種不可思議的法，就能具足如來的各種修行。』

佛又告訴等行菩薩說：『如果有善男子、善女人，思惟分別五種痛苦的根本。哪五種呢？第一，分別色蘊（色原）的本性不生起執著；第二，思惟一百零八種痛苦，實無自性，沒有真實的痛苦。

【English Translation】 English version: Knowing that all dharmas are fundamentally without inherent nature. If one wishes to learn, one must first hear and receive the profound Dharma, which is beyond the comprehension and measure of the Śrāvakas and Pratyekabuddhas (Two Vehicles). The Buddhas initially made vows to eliminate the abyss of the five paths of reincarnation. Their actions arise entirely from equanimity, hence they are called the Honored Ones among humans. The Buddha's wisdom is boundless, and the Buddha's divine intelligence is immeasurable. It is not through bodily asceticism, but through wisdom, that the sufferings of the past, present, and future (three times) are eternally eliminated. The Buddha's Dharma, precious like a necklace, is self-awakened and self-realized, not taught by a teacher. The mind is as stable as space, constantly contemplating states of joy. From countless kalpas, I have entered samadhi without leaving emptiness, single-mindedly accomplishing the Buddha's path, hence I am called the Honored One among humans. Again, in countless kalpas, I have served all the Buddhas, exhausting all births, attaining a state of non-attachment, and self-achieving the Most Perfect Enlightenment. The Buddhas transform beings in the world, proclaiming the True Dharma, and practicing the path brings joy, enabling the purification of the Buddha-lands, and remaining unpolluted by the pleasures of the desire realm, form realm, and formless realm (three realms).

At that time, after the World Honored One spoke these verses, he further told Equal Conduct Bodhisattva: 'If there are good men and good women who uphold and practice these five inconceivable profound Dharmas, all the Buddhas of the ten directions will come to protect them, and they will not be troubled by various demonic obstacles.'

The Buddha further told Equal Conduct Bodhisattva: 'If good men and good women, from the initial arising of the Bodhi-mind, practice the Bodhisattva path, they should cultivate five inconceivable Dharmas. What are the five? First, with their power of samadhi, universally bestow upon sentient beings, enabling them to abide in the Buddha's state without regression; second, not relying on the Śrāvakayāna (path of hearers), Pratyekabuddhayāna (path of solitary realizers), or Bodhisattvayāna (path of bodhisattvas) (three vehicles) to attain fruition; third, immeasurable Dharma, like the ocean, all manifest before them; fourth, regarding the characteristics of all Dharmas, they possess sufficient wisdom and eloquence; fifth, they can emanate bodies to teach and transform sentient beings, attaining the wisdom of generosity, morality, patience, diligence, concentration, and wisdom (six perfections). This is it, good son! From the initial arising of the Bodhi-mind, practicing these five inconceivable Dharmas, one can fully possess the various practices of the Tathagata.'

The Buddha further told Equal Conduct Bodhisattva: 'If there are good men and good women who contemplate and discern the root of the five sufferings. What are the five? First, discerning the nature of the skandha of form (色原, se yuan) without generating attachment; second, contemplating the one hundred and eight sufferings, which are without inherent nature, and there is no real suffering.'

樂；三者、永斷眾想不興亂意；四者、解十二因緣本無此行；五者、識神無形不可究盡。是謂，等行菩薩！若善男子、善女人分別思惟五苦法本者，親近佛藏不離賢聖眾道之原。」

佛告等行菩薩：「若善男子、善女人從初發意修菩薩心，復有五法不可窮盡。云何為五？一者、無數功勛不可窮盡；二者、八十四智不可窮盡；三者、如來法慧不可窮盡；四者、諸法要定不可窮盡；五者、八種音響不可窮盡。是謂，等行菩薩！若善男子、善女人從初發意修菩薩心，修此五法不可窮盡，便能具足如來之法。」

爾時，世尊復告等行菩薩：「若善男子、善女人從初發意修菩薩心，修行六度不可思議法。云何為六？於是，善男子、善女人不惜身命，隨前所索不逆人意，于中具足施度無極。雖具施度，攝持戒人不毀戒性，見暴逆者勸令忍辱。若人懈怠，勸令精進。或有眾生著六十二見，心意錯亂不識虛無泥洹大道，攝彼眾生一意禪定，除去亂想不生二見。或有眾生永在闇冥懷愚癡心，以權方便攝彼眾生令見慧明。」

佛復告等行菩薩：「若有善男子、善女人從初發意修菩薩心，於一度中便當具足六度無極。云何於一度中便能具足六度無極？或有眾生一心持戒不毀戒性，于持戒中具足佈施，不譏彼受常行忍辱。若

【現代漢語翻譯】 現代漢語譯本：樂；三者，永遠斷絕各種想法，不產生擾亂心意的念頭；四者，瞭解十二因緣的根本，原本就沒有這樣的執行；五者，認識到神識沒有形狀，無法徹底探究。這就是等行菩薩！如果善男子、善女人分別思惟五苦法的根本，就能親近佛的寶藏，不離開賢聖眾道的根源。

佛告訴等行菩薩：『如果善男子、善女人從最初發心修行菩薩心，還有五種法是無法窮盡的。』什麼是五種？一是，無數的功勛無法窮盡；二是，八十四種智慧無法窮盡；三是，如來的法慧無法窮盡；四是，諸法的要義和禪定無法窮盡；五是，八種音響無法窮盡。這就是等行菩薩！如果善男子、善女人從最初發心修行菩薩心，修習這五種無法窮盡的法，就能具足如來的法。

當時，世尊又告訴等行菩薩：『如果善男子、善女人從最初發心修行菩薩心，修行六度不可思議的法。』什麼是六種？於是，善男子、善女人不吝惜身命，順應他人所求，不違揹他人心意，於此之中具足佈施度無極（Dāna-pāramitā，佈施到彼岸）。雖然具足佈施度，攝持持戒之人不毀壞戒律的本性，見到暴戾之人勸導他們修習忍辱。如果有人懈怠，勸導他們精進。或者有眾生執著於六十二見，心意錯亂，不認識虛無的涅槃（Nirvana）大道，攝受這些眾生一心禪定，除去混亂的念頭，不產生兩種對立的見解。或者有眾生永遠處在黑暗之中，懷有愚癡之心，用權巧方便攝受這些眾生，使他們見到智慧的光明。

佛又告訴等行菩薩：『如果有善男子、善女人從最初發心修行菩薩心，在一度（pāramitā，到彼岸）中就應當具足六度無極。』如何在一度中就能具足六度無極？或者有眾生一心持戒，不毀壞戒律的本性，在持戒中具足佈施，不譏諷他人接受佈施，常常修習忍辱。

【English Translation】 English version: Joy; third, to eternally cut off all thoughts and not generate disturbing intentions; fourth, to understand the root of the Twelve Nidānas (twelve links of dependent origination), originally there was no such practice; fifth, to recognize that the consciousness (識神) has no form and cannot be thoroughly investigated. This is called the Equal Practice Bodhisattva! If good men and good women separately contemplate the root of the five suffering dharmas, they can be close to the Buddha's treasury and not depart from the source of the path of the wise and holy.

The Buddha told the Equal Practice Bodhisattva: 'If good men and good women initially aspire to cultivate the Bodhisattva mind, there are also five dharmas that cannot be exhausted.' What are the five? First, countless merits and virtues cannot be exhausted; second, eighty-four kinds of wisdom cannot be exhausted; third, the Tathāgata's (如來) Dharma wisdom cannot be exhausted; fourth, the essentials of all dharmas and samādhi (禪定) cannot be exhausted; fifth, eight kinds of sounds cannot be exhausted. This is called the Equal Practice Bodhisattva! If good men and good women initially aspire to cultivate the Bodhisattva mind, cultivate these five inexhaustible dharmas, they can then fully possess the Dharma of the Tathāgata.'

At that time, the World Honored One (世尊) again told the Equal Practice Bodhisattva: 'If good men and good women initially aspire to cultivate the Bodhisattva mind, they cultivate the inconceivable Dharma of the Six Pāramitās (六度).' What are the six? Thus, good men and good women do not begrudge their lives, comply with what others ask for, and do not go against others' intentions, thereby fully possessing the Dāna-pāramitā (佈施度, perfection of giving). Although they fully possess the perfection of giving, they uphold those who observe the precepts and do not destroy the nature of the precepts, and when they see violent people, they encourage them to practice forbearance (忍辱). If someone is lazy, they encourage them to be diligent. Or if there are sentient beings attached to the sixty-two views, their minds are confused, and they do not recognize the empty and non-existent great path of Nirvana (泥洹), they gather these sentient beings into single-minded samādhi, remove confused thoughts, and do not generate two opposing views. Or if there are sentient beings who are forever in darkness, harboring foolish minds, they use skillful means to gather these sentient beings, so that they may see the light of wisdom.'

The Buddha again told the Equal Practice Bodhisattva: 'If there are good men and good women who initially aspire to cultivate the Bodhisattva mind, in one pāramitā (度) they should fully possess the Six Pāramitās.' How can one fully possess the Six Pāramitās in one pāramitā? Or if there are sentient beings who single-mindedly uphold the precepts and do not destroy the nature of the precepts, they fully possess giving in upholding the precepts, do not ridicule others for receiving offerings, and constantly practice forbearance.

有眾生見毀辱者，不興亂想無瞋怒心，日夜精勤無懈怠心。雖持禁戒定意不亂，于戒性中不毀於禪，演布智慧除愚闇心，是謂菩薩在戒度無極，便能具足六度無極。」

佛復告等行菩薩：「若有善男子、善女人，從初發意修菩薩心，得忍度無極，降伏心意不念貢高，于忍度無極復當具足六度之法。不捨忍心而行佈施，雖有所施不起想著。于中具足戒性之法，若人擊打不起亂想自攝心意。具足修習忍度無極，具足定意不毀禪法，于忍度中具足禪行。若復善男子、善女人已得忍度，分別五陰成敗所起，思惟三毒知從癡愛，以道慧觀察永無所生。是謂善男子、善女人于忍度中具足六度之法。」

佛復告等行菩薩：「若有善男子、善女人從初發意修菩薩心，于禪定中復當具足六度無極，攝取眾生除去亂想。云何菩薩于禪定中具足六度？於是善男子、善女人，觀空身相不見起滅，定心不亂而行佈施，不見眾生及以財寶，亦不生心：『今我所施后獲大報，莊嚴佛土本無清凈。』便能具足智度無極。」

佛復告等行菩薩：「若有善男子、善女人從初發意修菩薩心，于智度無極具足六度。云何善男子、善女人于智度無極具足六度？於是善男子、善女人，已能修習智度無極，分別無想無他異行，一一分別名身句身，攝

【現代漢語翻譯】 現代漢語譯本： 『如果有眾生見到被譭謗侮辱的情況，不起嗔恨之心，不生煩亂的想法，日夜精進勤勉，沒有懈怠之心。雖然持守戒律，心意堅定不散亂，在戒律的本性中不毀壞禪定，宣揚智慧，去除愚昧黑暗的心，這就是菩薩在戒律的修持中達到圓滿，便能具足六度（佈施、持戒、忍辱、精進、禪定、智慧）的圓滿。』

佛陀又告訴等行菩薩：『如果有善男子、善女人，從最初發心修行菩薩道，得到忍辱的圓滿，降伏自己的心意，不起驕傲自大的念頭，在忍辱的修持中，還要具足六度之法。不捨棄忍辱之心而行佈施，即使有所施捨，也不起執著之心。在忍辱中具足持戒的本性，如果有人擊打，不起煩亂的想法，自我約束心意。具足修習忍辱的圓滿，具足禪定的心意，不毀壞禪定的修行，在忍辱的修持中具足禪定的修行。如果善男子、善女人已經得到忍辱的修持，能分別五陰（色、受、想、行、識）的成敗和生起，思維貪嗔癡三毒的根源在於愚癡和愛慾，用智慧觀察，知道它們本來就沒有生起。這就是善男子、善女人在忍辱的修持中具足六度之法。』

佛陀又告訴等行菩薩：『如果有善男子、善女人，從最初發心修行菩薩道，在禪定中還要具足六度的圓滿，攝取救度眾生，去除煩亂的想法。菩薩如何在禪定中具足六度呢？這位善男子、善女人，觀察空的身體形象，不見生起和滅亡，以堅定的心不散亂而行佈施，不見眾生以及財寶，也不生起這樣的想法：『現在我所施捨的，將來會獲得大的回報，莊嚴佛土，但佛土本來就沒有清凈。』這樣便能具足智慧的圓滿。』

佛陀又告訴等行菩薩：『如果有善男子、善女人，從最初發心修行菩薩道，在智慧的修持中具足六度。善男子、善女人如何在智慧的修持中具足六度呢？這位善男子、善女人，已經能夠修習智慧的圓滿，分別無想的境界，沒有其他的行為，一一分別名身（nama-kaya，名稱的集合）、句身（pada-kaya，語句的集合），攝

【English Translation】 English version: 『If there are sentient beings who see others being reviled and humiliated, they do not give rise to disturbed thoughts or feelings of anger, and they are diligent day and night without laziness. Although they uphold the precepts and their minds are steadfast and not distracted, they do not destroy meditation within the nature of the precepts, and they spread wisdom to remove the darkness of ignorance. This is called a Bodhisattva being in the perfection of discipline (śīla-pāramitā), and then they can fully possess the six perfections (ṣaṭ-pāramitā): generosity (dāna), discipline (śīla), patience (kṣānti), diligence (vīrya), meditation (dhyāna), and wisdom (prajñā).』

The Buddha further told the Bodhisattva Equal Conduct (Samagati-bodhisattva): 『If there are good men or good women who, from their initial aspiration, cultivate the Bodhisattva mind and attain the perfection of patience (kṣānti-pāramitā), subduing their minds and not thinking of arrogance, they should also fully possess the six perfections within the perfection of patience. They do not abandon the mind of patience while practicing generosity, and even if they give something, they do not give rise to attachment. Within this, they fully possess the nature of discipline; if someone strikes them, they do not give rise to disturbed thoughts and restrain their own minds. They fully cultivate the perfection of patience, fully possess the mind of meditation, and do not destroy the practice of meditation; within the perfection of patience, they fully possess the practice of meditation. If good men or good women have already attained the perfection of patience, they can distinguish the success and failure of the five aggregates (pañca-skandha) and their arising, contemplate the three poisons (tri-viṣa) and know that they arise from ignorance and craving, and observe with the wisdom of the path that they never arise. This is called good men or good women fully possessing the six perfections within the perfection of patience.』

The Buddha further told the Bodhisattva Equal Conduct: 『If there are good men or good women who, from their initial aspiration, cultivate the Bodhisattva mind, they should also fully possess the six perfections within meditation, gathering and saving sentient beings and removing disturbed thoughts. How does a Bodhisattva fully possess the six perfections in meditation? These good men or good women observe the empty form of the body, not seeing arising or ceasing, and practice generosity with a steadfast mind without distraction, not seeing sentient beings or wealth, and not giving rise to the thought: 『Now what I give will bring great rewards in the future, adorning the Buddha-land, but the Buddha-land is originally not pure.』 Then they can fully possess the perfection of wisdom (prajñā-pāramitā).』

The Buddha further told the Bodhisattva Equal Conduct: 『If there are good men or good women who, from their initial aspiration, cultivate the Bodhisattva mind, they fully possess the six perfections in the perfection of wisdom. How do good men or good women fully possess the six perfections in the perfection of wisdom? These good men or good women, having already cultivated the perfection of wisdom, distinguish the state of no-thought, without other different actions, and distinguish each and every collection of names (nama-kaya), collection of phrases (pada-kaya), and gather

意持戒不毀戒性，若人毀辱不懷憂戚，是謂于智具足戒性。若復善男子、善女人，于智度無極修行忍辱，心如虛空不受穢惡，是謂于智度無極得忍辱心。」

佛復告等行菩薩：「若善男子、善女人得智度無極，攝意精進去懈怠心，分別眼界不可思議，見懈怠者勸令精進，是謂于智度無極具足精進。」

佛復告等行菩薩：「若有善男子、善女人得智度無極，無極禪定心不分散，一意一念經百千劫攝意自伏，於三十六度皆悉分別，是謂，等行菩薩摩訶薩！眾行根原。」

爾時，世尊與等行菩薩說是語時，有無量眾生本發心趣于緣覺，今皆回意發於無上正真之道。復有無數諸天世人，得盡信之行不離大乘。◎

菩薩瓔珞經卷第九 大正藏第 16 冊 No. 0656 菩薩瓔珞經

菩薩瓔珞經卷第十(一名現在報)

姚秦涼州沙門竺佛念譯

賢聖集品第二十九

◎爾時，審諦菩薩即從坐起，白佛言：「世尊！我亦堪任宣暢六度清凈之行。」

佛告審諦菩薩：「若堪任者，于如來前便可說之。」

爾時，審諦菩薩白佛言：「世尊！若有菩薩摩訶薩修習六度清凈之法，兼修八門諸佛禁法，此善男子、善女人，於六度法具足清凈之行。」

凈意菩薩白

【現代漢語翻譯】 現代漢語譯本：『意念保持戒律而不毀壞戒律的本質，如果有人侮辱，內心不懷憂愁，這叫做在智慧上具足戒律的本質。如果又有善男子、善女人，在智慧的最高境界（智度無極）中修行忍辱，心像虛空一樣不接受污穢邪惡，這叫做在智慧的最高境界（智度無極）中獲得忍辱之心。』 佛陀又告訴等行菩薩：『如果善男子、善女人獲得智慧的最高境界（智度無極），收攝心意精進修行，去除懈怠之心，分別眼界的不可思議之處，見到懈怠的人就勸導他們精進，這叫做在智慧的最高境界（智度無極）中具足精進。』 佛陀又告訴等行菩薩：『如果有善男子、善女人獲得智慧的最高境界（智度無極），達到無上的禪定，心不分散，一心一念經歷百千劫，收攝心意自我降伏，對於三十六種修行方法都能完全分別清楚，這叫做，等行菩薩摩訶薩！是眾行之根本源頭。』 當時，世尊與等行菩薩說這些話的時候，有無量眾生原本發心趨向于緣覺，現在都回轉心意發願追求無上正真之道。又有無數諸天世人，得到完全的信心，修行不離開大乘。 《菩薩瓔珞經》卷第九 《大正藏》第16冊 No. 0656 《菩薩瓔珞經》 《菩薩瓔珞經》卷第十 (又名《現在報》) 姚秦涼州沙門竺佛念譯 賢聖集品第二十九 當時，審諦菩薩即從座位上站起來，對佛說：『世尊！我也能夠宣揚六度清凈的修行。』 佛告訴審諦菩薩：『如果能夠勝任，就在如來面前宣說吧。』 當時，審諦菩薩對佛說：『世尊！如果有菩薩摩訶薩修習六度清凈之法，同時修習八門諸佛的禁法，這位善男子、善女人，在六度法上就具足清凈的修行。』 凈意菩薩說

【English Translation】 English version: 'Holding the precepts means not destroying the nature of the precepts. If someone insults you and you do not feel sorrow, this is called having the nature of precepts complete with wisdom. If, moreover, good men and good women cultivate forbearance in the Perfection of Wisdom (Prajna Paramita), their minds are like empty space, not receiving filth and evil. This is called attaining the mind of forbearance in the Perfection of Wisdom (Prajna Paramita).' The Buddha further told the Samantagamana Bodhisattva (Dengxing Pusa): 'If good men and good women attain the Perfection of Wisdom (Prajna Paramita), gather their minds and advance diligently, eliminating laziness, and discern the inconceivable aspects of the realm of the eye, and if they see lazy people, they encourage them to be diligent, this is called having diligence complete in the Perfection of Wisdom (Prajna Paramita).' The Buddha further told the Samantagamana Bodhisattva (Dengxing Pusa): 'If there are good men and good women who attain the Perfection of Wisdom (Prajna Paramita), attain unsurpassed Samadhi, their minds are not scattered, and with one mind and one thought they pass through hundreds of thousands of kalpas, gathering their minds and subduing themselves, and if they can completely discern all thirty-six practices, this is called, Samantagamana Bodhisattva Mahasattva! The root source of all practices.' At that time, when the World Honored One (世尊) was speaking these words to the Samantagamana Bodhisattva (Dengxing Pusa), countless beings who had originally aspired to Pratyekabuddhahood (緣覺) now turned their minds and vowed to seek the Unsurpassed Perfect Enlightenment (Anuttara-samyak-sambodhi) (無上正真之道). Moreover, countless devas (諸天) and humans attained the practice of complete faith and did not depart from the Mahayana (大乘). The Bodhisattva Garland Sutra, Volume 9 Taisho Tripitaka Volume 16, No. 0656, The Bodhisattva Garland Sutra The Bodhisattva Garland Sutra, Volume 10 (also known as Present Retribution) Translated by the Shramana Dharmamitra (竺佛念) of Liangzhou (涼州) during the Yao Qin (姚秦) Dynasty Chapter 29: Assembly of Sages At that time, the Samadhi Bodhisattva (審諦菩薩) immediately rose from his seat and said to the Buddha: 'World Honored One (世尊)! I am also capable of proclaiming the pure practices of the Six Perfections (六度).' The Buddha told the Samadhi Bodhisattva (審諦菩薩): 'If you are capable, then you may speak before the Tathagata (如來).' At that time, the Samadhi Bodhisattva (審諦菩薩) said to the Buddha: 'World Honored One (世尊)! If there are Bodhisattva Mahasattvas who cultivate the pure Dharma of the Six Perfections (六度), and also cultivate the Eight Gates of the Buddha's Prohibitions, these good men and good women will have complete and pure practice in the Dharma of the Six Perfections (六度).' Pure Intention Bodhisattva (凈意菩薩) said

佛言：「若有善男子、善女人，欲禮十方諸佛世尊，承受正教修習奉行，如此等善男子、善女人，於六度法清凈具足。」

那羅延菩薩前白佛言：「若有善男子、善女人，斷諸結使不生染污，於六度法清凈具足。」

凈法界菩薩白佛言：「若有善男子、善女人，解自然法性不毀道門，於六度法清凈具足。」

善解幻菩薩白佛言：「若有善男子、善女人，分別八法除去榮辱，於六度法清凈具足。」

過量菩薩白佛言：「若有善男子、善女人，在大眾中轉無上法輪，攝身口意無他異念，於六度法清凈具足。」

法藏菩薩白佛言：「解四空定無我人想，思惟法界不毀智本，是謂六度清凈具足。」

心凈菩薩白佛言：「若有善男子、善女人，攝眼根不興識想，耳鼻身口意亦復如是，於六度法清凈具足。」

師子大將白佛言：「眾生沈翳永處闇冥，布現慧光使知道趣，於六度法清凈具足。」

時有菩薩名曰慧眼，問文殊師利：「云何菩薩摩訶薩攝身口意不毀戒性，於六度清凈具足？」

是時，文殊師利報慧眼菩薩：「諸菩薩摩訶薩解空無我，施無想報，於六度法清凈具足。」

慧眼菩薩又問：「云何？族姓子！如來色身眾德具足，三十二相、八十種好，身黃金色

【現代漢語翻譯】 現代漢語譯本 佛說：『如果有善男子、善女人，想要禮敬十方諸佛世尊，接受正法教誨並修習奉行，這樣的善男子、善女人，就能在六度法（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）上清凈具足。』

那羅延菩薩（Narayana Bodhisattva）上前對佛說：『如果有善男子、善女人，斷除各種煩惱結縛而不生染污，就能在六度法上清凈具足。』

凈法界菩薩（Pure Dharmadhatu Bodhisattva）對佛說：『如果有善男子、善女人，理解自然法則的本性而不毀壞修道的法門，就能在六度法上清凈具足。』

善解幻菩薩（Well Understanding Illusion Bodhisattva）對佛說：『如果有善男子、善女人，分別世間的八種法（利、衰、毀、譽、稱、譏、苦、樂）併除去對榮辱的執著，就能在六度法上清凈具足。』

過量菩薩（Exceeding Measure Bodhisattva）對佛說：『如果有善男子、善女人，在大眾之中轉動無上的法輪（佛法的傳播），約束身口意使其沒有其他的雜念，就能在六度法上清凈具足。』

法藏菩薩（Dharma Treasury Bodhisattva）對佛說：『理解四空定（四種超越色界和無色界的禪定）的境界，沒有我相、人相的執著，思維法界的真諦而不毀壞智慧的根本，這就是所謂的六度清凈具足。』

心凈菩薩（Pure Mind Bodhisattva）對佛說：『如果有善男子、善女人，約束眼根使其不產生識別和妄想，對於耳、鼻、身、口、意也是如此，就能在六度法上清凈具足。』

師子大將（Lion General）對佛說：『眾生沉溺於愚昧，永遠處於黑暗之中，如果能佈施展現智慧的光芒，使眾生知道解脫的途徑，就能在六度法上清凈具足。』

當時有一位菩薩名叫慧眼（Wisdom Eye），問文殊師利（Manjushri）菩薩：『如何才能使菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）約束身口意而不毀壞戒律的本性，從而在六度上清凈具足呢？』

這時，文殊師利菩薩回答慧眼菩薩說：『諸位菩薩摩訶薩理解空性無我的道理，以無所求的心態行佈施，就能在六度法上清凈具足。』

慧眼菩薩又問：『為什麼呢？這位族姓子！如來的色身具備各種功德，有三十二相（thirty-two marks of a great man）、八十種好（eighty minor marks），身色是黃金色……』

【English Translation】 English version The Buddha said, 'If there are good men and good women who wish to pay homage to all the Buddhas and World Honored Ones in the ten directions, receive the correct teachings, cultivate and practice them, then these good men and good women will be perfectly complete in the Six Paramitas (the six perfections: generosity, morality, patience, diligence, concentration, and wisdom).'

Narayana Bodhisattva stepped forward and said to the Buddha, 'If there are good men and good women who cut off all bonds of affliction and do not give rise to defilement, then they will be perfectly complete in the Six Paramitas.'

Pure Dharmadhatu Bodhisattva said to the Buddha, 'If there are good men and good women who understand the nature of natural law and do not destroy the path of practice, then they will be perfectly complete in the Six Paramitas.'

Well Understanding Illusion Bodhisattva said to the Buddha, 'If there are good men and good women who distinguish the eight worldly dharmas (gain, loss, disgrace, fame, praise, criticism, suffering, and happiness) and remove attachment to honor and disgrace, then they will be perfectly complete in the Six Paramitas.'

Exceeding Measure Bodhisattva said to the Buddha, 'If there are good men and good women who turn the unsurpassed Dharma wheel (the propagation of the Dharma) in the midst of the assembly, and restrain their body, speech, and mind without other distracting thoughts, then they will be perfectly complete in the Six Paramitas.'

Dharma Treasury Bodhisattva said to the Buddha, 'Understanding the realm of the Four Formless Concentrations (four kinds of samadhi that transcend the realms of form and formlessness), without the attachment to self or others, contemplating the true nature of the Dharmadhatu and not destroying the root of wisdom, this is what is meant by being perfectly complete in the Six Paramitas.'

Pure Mind Bodhisattva said to the Buddha, 'If there are good men and good women who restrain their eye faculty and do not give rise to consciousness and thoughts, and the same is true for the ears, nose, body, mouth, and mind, then they will be perfectly complete in the Six Paramitas.'

Lion General said to the Buddha, 'Sentient beings are submerged in ignorance and dwell forever in darkness. If one can bestow and manifest the light of wisdom, enabling sentient beings to know the path to liberation, then they will be perfectly complete in the Six Paramitas.'

At that time, there was a Bodhisattva named Wisdom Eye, who asked Manjushri Bodhisattva, 'How can a Bodhisattva-Mahasattva (great Bodhisattva) restrain their body, speech, and mind without destroying the nature of the precepts, and thereby be perfectly complete in the Six Paramitas?'

At that time, Manjushri Bodhisattva replied to Wisdom Eye Bodhisattva, 'All Bodhisattva-Mahasattvas understand the principle of emptiness and no-self, and practice generosity with a mind of non-attachment, then they will be perfectly complete in the Six Paramitas.'

Wisdom Eye Bodhisattva then asked, 'Why is that? This son of good family! The Tathagata's physical body is endowed with all kinds of merits, possessing the thirty-two marks (thirty-two marks of a great man) and eighty minor marks (eighty minor marks), and the color of his body is golden...'

猶如金𧂐，為是有想報耶？無想報耶？」

文殊師利報慧眼菩薩曰：「如來色身是有想報，如來法身是無想報。」

慧眼菩薩又問：「施去貪求、內心清凈，除去想著乃獲大果，六度之法非無想報。云何乃成法身之報？」

時，文殊師利報慧眼菩薩曰：「云何？族姓子！如來色身為有耶？為無耶？」

慧眼菩薩報曰：「如族姓子所說，如來色身是有報、非無報，如我觀察如來身者，亦非有報亦非無報。」

時，文殊師利復問：「云何如來身亦非有報亦非無報？」

慧眼答文殊師利曰：「如來身者眾功德具，妙色莊嚴觀無厭足，其見形者皆發無上正真道意，是謂色身之報。云何如來色身無報？於是，族姓子！如來在世教化終訖，潛神無為終無變易，一相無形不可沮壞，是謂如來色身無報。」

爾時，文殊師利復問慧眼菩薩曰：「云何？族姓子！如來形相不可思議，以有形而無報？以無形而無報？」

慧眼報曰：「如來身者，或有形而無報，或無形而無報。云何有形而無報？如來、至真、等正覺，在世教化無量眾生，皆得果證獲無為道，是謂如來色身有形而無報。云何無形而無報？於是，如來色身在世教化，現神足變終訖說法，于無餘泥洹界而取般泥洹，是謂如來色身

【現代漢語翻譯】 現代漢語譯本： 『猶如金翅鳥（Garuda），這是有想的果報呢？還是無想的果報呢？』

文殊師利（Manjusri）菩薩回答慧眼（Wisdom Eye）菩薩說：『如來的色身（physical body）是有想的果報，如來的法身（Dharma body）是無想的果報。』

慧眼菩薩又問：『佈施去除貪求、內心清凈，除去執著念想才能獲得大的果報，六度（Six Perfections）之法並非無想的果報。為何能成就法身的果報呢？』

這時，文殊師利菩薩回答慧眼菩薩說：『怎麼樣？善男子！如來的色身是有呢？還是沒有呢？』

慧眼菩薩回答說：『如您所說，如來的色身是有果報的，不是沒有果報的。但依我觀察如來的身，也並非是有果報，也並非是無果報。』

這時，文殊師利又問：『為什麼如來的身既不是有果報也不是無果報呢？』

慧眼回答文殊師利說：『如來的身具足眾多功德，以微妙的色彩莊嚴，觀看沒有厭足的時候，見到他形貌的人都發起無上正真道意（Anuttara-samyak-sambodhi），這就是所謂的色身的果報。為什麼說如來的色身沒有果報呢？因為，善男子！如來在世教化完畢，潛藏神力歸於無為，最終沒有變易，一相無形不可摧毀，這就是所謂的如來色身沒有果報。』

這時，文殊師利又問慧眼菩薩說：『怎麼樣？善男子！如來的形相不可思議，是以有形而沒有果報呢？還是以無形而沒有果報呢？』

慧眼回答說：『如來的身，或者是有形而沒有果報，或者是無形而沒有果報。為什麼說有形而沒有果報呢？如來、至真、等正覺（Tathagata, Arhat, Samyak-sambuddha），在世教化無量眾生，都得到果證，獲得無為之道，這就是所謂的如來色身有形而沒有果報。為什麼說無形而沒有果報呢？因為，如來的色身在世教化，顯現神通變化完畢，說法完畢，在無餘涅槃界（nirvana）而進入般涅槃（Parinirvana），這就是所謂的如來色身。』

【English Translation】 English version: 『Like the Garuda, is this a retribution of thought, or a retribution of no-thought?』

Manjusri (Manjusri) Bodhisattva replied to Wisdom Eye (Wisdom Eye) Bodhisattva, 『The Tathagata's (Tathagata's) physical body (physical body) is a retribution of thought; the Tathagata's Dharma body (Dharma body) is a retribution of no-thought.』

Wisdom Eye Bodhisattva then asked, 『Giving with the removal of greed and seeking, with inner purity, and the removal of clinging thoughts, one obtains great fruit. The Six Perfections (Six Perfections) are not a retribution of no-thought. How can it become a retribution of the Dharma body?』

At that time, Manjusri Bodhisattva replied to Wisdom Eye Bodhisattva, 『How is it? Son of good family! Is the Tathagata's physical body existent, or non-existent?』

Wisdom Eye Bodhisattva replied, 『As you say, the Tathagata's physical body has retribution, it is not without retribution. But as I observe the Tathagata's body, it is neither with retribution nor without retribution.』

At that time, Manjusri again asked, 『Why is the Tathagata's body neither with retribution nor without retribution?』

Wisdom Eye replied to Manjusri, 『The Tathagata's body is complete with numerous merits, adorned with wondrous colors, and there is no satiety in viewing it. Those who see his form all generate the intention for unsurpassed, right, and true enlightenment (Anuttara-samyak-sambodhi). This is what is called the retribution of the physical body. Why is it said that the Tathagata's physical body has no retribution? Because, son of good family! The Tathagata, having completed his teachings in the world, conceals his divine power and returns to non-action, ultimately without change, with one formless aspect that cannot be destroyed. This is what is called the Tathagata's physical body having no retribution.』

At that time, Manjusri again asked Wisdom Eye Bodhisattva, 『How is it? Son of good family! Is the Tathagata's form inconceivable because it is with form and without retribution? Or because it is without form and without retribution?』

Wisdom Eye replied, 『The Tathagata's body is either with form and without retribution, or without form and without retribution. Why is it said to be with form and without retribution? The Tathagata, the Truly Awakened One, the Perfectly Enlightened One (Tathagata, Arhat, Samyak-sambuddha), having taught countless beings in the world, all attain fruit and realize the unconditioned path. This is what is called the Tathagata's physical body being with form and without retribution. Why is it said to be without form and without retribution? Because, the Tathagata's physical body, having completed his teachings in the world, having manifested his supernatural powers and transformations, and having finished speaking the Dharma, enters Parinirvana (Parinirvana) in the realm of Nirvana without remainder (nirvana). This is what is called the Tathagata's physical body.』

無形而無報。」

爾時，文殊師利知諸眾生心中所念各有狐疑，未能暢達有報無報。復問慧眼菩薩曰：「云何？族姓子！如來色身如幻如化，云何于幻化法中而有無報，一切眾生得法性如道果清凈？若眼界所攝，云何于眾生道性而得無報？」

又問慧眼：「如來色身不可思議，終訖說法寂然滅度，無生老病死，已舍色身不復受形，一相無相亦不可見，權設假號亦無真實。如來者亦無如來亦無佛，云何以無為道，是如來色身無報？」

文殊師利又問：「云何？族姓子！如來色身無為報，泥洹無為報，是一異乎？假使是一者，亦無如來，云何有無報？設有二無者，則如來色身非泥洹報。」

爾時，慧眼菩薩報文殊師利曰：「本無如來、至真、等正覺四大色身，于現法中亦是有報亦是無報，滅盡涅槃是曰無報。」

爾時，慧眼菩薩復報文殊師利：「眾生所行六度無極，若人佈施亦無施想，亦復不見有受施者，是謂為施具足施度無極。若復有人戒身具足不毀於戒，亦復不見有持戒者，是謂于戒具足戒度無極。」

慧眼菩薩復語文殊師利：「若有善男子、善女人恒修忍辱，有輕慢者不生憍慢，亦不自念見有忍辱，是謂具足忍度無極。若有善男子、善女人勤加精進修十六聖行，不見有人勤精

【現代漢語翻譯】 現代漢語譯本：『無形則沒有果報。』

當時，文殊師利（Manjusri，菩薩名）知道眾生心中所想，各自懷有狐疑，不能通達有果報和沒有果報的道理。又問慧眼菩薩（Prajnacaksus，菩薩名）說：『怎麼樣？善男子！如來的色身如幻如化，為什麼在幻化之法中會有沒有果報的說法呢？一切眾生證得的法性如同道果一樣清凈，如果被眼界所攝，為什麼在眾生的道性中會得到沒有果報的說法呢？』

又問慧眼：『如來的色身不可思議，最終說法完畢寂然滅度，沒有生老病死，已經捨棄色身不再受形，一相無相也不可見，權且設立假名也沒有真實。如來也沒有如來，也沒有佛，為什麼以無為之道，說如來的色身沒有果報呢？』

文殊師利又問：『怎麼樣？善男子！如來的色身是無為的果報，涅槃（Nirvana，佛教術語，指解脫）是無為的果報，這二者是一樣還是不同呢？假如是一樣，就沒有如來，怎麼會有沒有果報的說法呢？如果說是二者不同，那麼如來的色身就不是涅槃的果報。』

當時，慧眼菩薩回答文殊師利說：『本來就沒有如來、至真、等正覺的四大色身，在現法中既是有果報也是沒有果報，滅盡涅槃才叫做沒有果報。』

當時，慧眼菩薩又告訴文殊師利：『眾生所修行的六度無極（Six Paramitas，佛教術語，指六種到達彼岸的方法），如果有人佈施，卻沒有佈施的想法，也看不到有接受佈施的人，這就叫做佈施具足，達到佈施度無極。如果有人戒身具足，不毀壞戒律，也看不到有持戒的人，這就叫做在戒律上具足，達到戒度無極。』

慧眼菩薩又對文殊師利說：『如果有善男子、善女人經常修習忍辱，有人輕慢也不生起驕慢，也不自己認為有忍辱，這就叫做具足忍度無極。如果有善男子、善女人勤奮精進地修習十六聖行，看不到有人勤奮精進，』

【English Translation】 English version: 'Formless, therefore without retribution.'

At that time, Manjusri (Manjusri, name of a Bodhisattva), knowing the thoughts in the minds of all beings, each harboring doubts and unable to comprehend the principle of retribution and non-retribution, again asked Prajnacaksus Bodhisattva (Prajnacaksus, name of a Bodhisattva), saying: 'How is it? Good son! The Tathagata's (Tathagata, an epithet of the Buddha) physical body is like illusion and transformation. How can there be non-retribution in the Dharma of illusion and transformation? All beings attain the Dharma-nature as pure as the fruit of the Path. If it is within the realm of the eye, how can there be non-retribution in the Dharma-nature of beings?'

Again, he asked Prajnacaksus: 'The Tathagata's physical body is inconceivable. Ultimately, after expounding the Dharma, he enters tranquil extinction, without birth, old age, sickness, or death. Having abandoned the physical body, he no longer receives form. One form, no form, is also invisible. Temporarily establishing a false name also has no reality. The Tathagata is neither Tathagata nor Buddha. Why, with the path of non-action, do you say that the Tathagata's physical body has no retribution?'

Manjusri again asked: 'How is it? Good son! The Tathagata's physical body is the retribution of non-action, and Nirvana (Nirvana, a Buddhist term referring to liberation) is the retribution of non-action. Are these the same or different? If they are the same, then there is no Tathagata. How can there be non-retribution? If they are different, then the Tathagata's physical body is not the retribution of Nirvana.'

At that time, Prajnacaksus Bodhisattva replied to Manjusri, saying: 'Originally, there is no Tathagata, Truthful One, Perfectly Enlightened One's four great physical elements. In the present Dharma, there is both retribution and non-retribution. Extinguishing Nirvana is called non-retribution.'

At that time, Prajnacaksus Bodhisattva again told Manjusri: 'The Six Paramitas (Six Paramitas, Buddhist term referring to six perfections) that beings practice, if one gives alms without the thought of giving, and also does not see anyone receiving alms, this is called giving completely, attaining the perfection of giving. If one's body of precepts is complete, without violating the precepts, and also does not see anyone upholding the precepts, this is called being complete in precepts, attaining the perfection of precepts.'

Prajnacaksus Bodhisattva again said to Manjusri: 'If there are good men and good women who constantly cultivate forbearance, and do not give rise to arrogance when others slight them, and also do not think of themselves as having forbearance, this is called attaining the perfection of forbearance. If there are good men and good women who diligently cultivate the Sixteen Noble Practices, and do not see anyone diligently cultivating, '

進者，是謂具足進度無極。」

慧眼菩薩復語文殊師利：「若有善男子、善女人，攝意入定分別三觀，亦不見人立定意者，心遊十方無量世界承事供養，觀一切法如幻如化，是謂具足禪度無極。」

慧眼菩薩復語文殊師利：「若善男子、善女人，宣暢如來無量法界，眼識清凈不可思議，一一分別悉無所有。若耳聞聲知所從來，鼻嗅彼香知所從來，一一分別而無所有。若舌嘗味知所從來。如來心識分別諸法神足無量，是謂具足智度無極。」

慧眼菩薩復語文殊師利：「復有定意名無盡法門，菩薩摩訶薩得此無盡法門者，超越三乘成菩薩號。復有觀察法門，菩薩摩訶薩得此法門者，觀察法界不住二地。復有色像法門，菩薩得此法門者，成如來法無盡之藏。

「復有不退轉法門，菩薩得此法門者，轉清凈法不見色像。復有廣濟法門，菩薩得此法門者，化彼眾生不自為己。復有佛普響法門，菩薩得此法門者，雨法甘露潤澤一切。復有諸佛境界法門，菩薩得此法門者，現說微妙真如性法。復有現教法門，菩薩得此法門者，莊嚴剎土翼從成就。

「復有無等法門，菩薩得此法門者，分別如來深奧之義。復有法要法門，菩薩得此法門者，宣暢如來不思議法。復有善根法門，菩薩得此法門者，分別諸根

【現代漢語翻譯】 現代漢語譯本：『精進，這被稱為具足精進度無極。』

慧眼菩薩又對文殊師利說：『如果有善男子、善女人，收攝心意進入禪定，分別觀察空、無相、無作三觀，也不見有人安住于禪定之意，心念遊歷十方無量世界，承事供養諸佛，觀一切法如夢幻如變化，這被稱為具足禪定度無極。』

慧眼菩薩又對文殊師利說：『如果善男子、善女人，宣揚如來無量的法界，眼識清凈不可思議，一一分別都了無所得。如果耳朵聽到聲音，知道聲音從哪裡來；鼻子嗅到香味，知道香味從哪裡來，一一分別而無所得。如果舌頭嚐到味道，知道味道從哪裡來。如來的心識分別諸法，神通威力無量無邊，這被稱為具足智慧度無極。』

慧眼菩薩又對文殊師利說：『又有禪定之意名為無盡法門，菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）得到這無盡法門，就能超越聲聞、緣覺、菩薩三乘，成就菩薩的稱號。又有觀察法門，菩薩摩訶薩得到這法門，就能觀察法界而不停留在二地（指菩薩修行過程中的兩個階段）。又有色像法門，菩薩得到這法門，就能成就如來無盡的法藏。

『又有不退轉法門，菩薩得到這法門，就能轉化清凈之法，不見色相。又有廣濟法門，菩薩得到這法門，就能教化眾生而不為自己著想。又有佛普響法門，菩薩得到這法門，就能降下法雨甘露，潤澤一切眾生。又有諸佛境界法門，菩薩得到這法門，就能顯現並宣說微妙的真如自性之法。又有現教法門，菩薩得到這法門，就能莊嚴佛國凈土，隨從成就。』

『又有無等法門，菩薩得到這法門，就能分別如來深奧的含義。又有法要法門，菩薩得到這法門，就能宣揚如來不可思議之法。又有善根法門，菩薩得到這法門，就能分別各種根器。』

【English Translation】 English version: 『Diligence, this is called complete diligence, boundless.』

The Wisdom Eye Bodhisattva then said to Mañjuśrī (文殊師利，Bodhisattva of Wisdom): 『If there are good men and good women who gather their minds and enter into samādhi (禪定，meditative state), discerning the three contemplations (三觀，three kinds of insight: emptiness, signlessness, and wishlessness), and do not see anyone establishing the intention of samādhi, their minds roam the ten directions, serving and making offerings to countless worlds, contemplating all dharmas (法, teachings or phenomena) as illusions and transformations, this is called complete dhyāna-pāramitā (禪度，perfection of meditation), boundless.』

The Wisdom Eye Bodhisattva then said to Mañjuśrī: 『If good men and good women proclaim the immeasurable dharma-dhātu (法界，dharma realm) of the Tathāgata (如來，'Thus Gone One', an epithet of the Buddha), their eye-consciousness is pure and inconceivable, and they discern each and every thing as being without substance. If their ears hear sounds, they know where the sounds come from; if their noses smell fragrances, they know where the fragrances come from, discerning each and every thing as being without substance. If their tongues taste flavors, they know where the flavors come from. The Tathāgata's mind-consciousness discerns all dharmas, and his spiritual powers are immeasurable, this is called complete prajñā-pāramitā (智度，perfection of wisdom), boundless.』

The Wisdom Eye Bodhisattva then said to Mañjuśrī: 『Furthermore, there is a samādhi intention called the inexhaustible dharma-door. When a Bodhisattva-Mahāsattva (菩薩摩訶薩，great being bodhisattva) obtains this inexhaustible dharma-door, they transcend the three vehicles (三乘，Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and attain the title of Bodhisattva. Furthermore, there is the contemplation dharma-door. When a Bodhisattva-Mahāsattva obtains this dharma-door, they contemplate the dharma-dhātu without dwelling in the two grounds (二地，two stages of bodhisattva practice). Furthermore, there is the form and image dharma-door. When a Bodhisattva obtains this dharma-door, they attain the inexhaustible treasury of the Tathāgata's dharma.』

『Furthermore, there is the non-retrogressing dharma-door. When a Bodhisattva obtains this dharma-door, they transform pure dharmas without seeing forms and images. Furthermore, there is the vast deliverance dharma-door. When a Bodhisattva obtains this dharma-door, they transform sentient beings without thinking of themselves. Furthermore, there is the Buddha's universal resonance dharma-door. When a Bodhisattva obtains this dharma-door, they rain down the sweet dew of dharma, nourishing all beings. Furthermore, there is the dharma-door of the Buddha's realm. When a Bodhisattva obtains this dharma-door, they manifest and speak the subtle true suchness nature of dharma (真如性法，the nature of reality). Furthermore, there is the present teaching dharma-door. When a Bodhisattva obtains this dharma-door, they adorn the Buddha-land, and their retinue is accomplished.』

『Furthermore, there is the unequaled dharma-door. When a Bodhisattva obtains this dharma-door, they discern the profound meanings of the Tathāgata. Furthermore, there is the essential dharma-door. When a Bodhisattva obtains this dharma-door, they proclaim the inconceivable dharma of the Tathāgata. Furthermore, there is the good roots dharma-door. When a Bodhisattva obtains this dharma-door, they discern the various faculties.』

永離五道。復有幻化法門，菩薩得此法門者，分別無盡曠大之法。復有攝行法門，菩薩得此法門者，分別句義無形像法。

「復有稱可法門，菩薩得此法門者，便能充飽虛想法者。復有一得意法門，菩薩得此法門者，善根淳熟得四無畏。復有法海法門，菩薩得此法門者，善業具足不捨道性。復有光炎法門，菩薩得此法門者，普現光炎演法無盡。復有神足法門，菩薩得此法門者，廣游諸界不染三道。復有日月光明法門，菩薩得此法門者，遍照苦惱拔濟得度。

「復有無生法門，菩薩得此法門者，方便導化應自然津。復有無極慧法門，菩薩得此法門者，超三界患不見有度。復有智生法門，菩薩得此法門者，盡知諸法所歸趣處。復有無著法門，菩薩得此法門者，以智慧光蠲除闇冥。復有根原法門，菩薩得此法門者，分別四法不思議行。復有因緣法門，菩薩得此法門者，分別十二癡行之本。復有道慧法門，菩薩得此法門者，不闕法性如來三等。復有忍智法門，菩薩得此法門者，坐樹王下降伏魔宮。

「復有弘誓法門，菩薩得此法門者，不捨眾生而取滅度。復有苦行法門，菩薩得此法門者，現食麻米諸行具足。復有獨步法門，菩薩得此法門者，自現奇特無與等者。復有心凈法門，菩薩得此法門者，蠲除心垢無

【現代漢語翻譯】 現代漢語譯本： 永遠脫離五道輪迴。又有幻化法門，菩薩如果得到這種法門，就能分辨無盡廣大的佛法。又有攝行法門，菩薩如果得到這種法門，就能分辨句子的意義，以及無形無相的佛法。

又有稱可法門，菩薩如果得到這種法門，便能充分滿足那些虛妄想法的人。又有一得意法門，菩薩如果得到這種法門，善根就會純熟，獲得四種無畏。又有法海法門，菩薩如果得到這種法門，善業就會具足，不捨棄菩提道心。又有光炎法門，菩薩如果得到這種法門，就能普遍顯現光明火焰，演說佛法無窮無盡。又有神足法門，菩薩如果得到這種法門，就能廣泛遊歷各個世界，而不被三惡道所污染。又有日月光明法門，菩薩如果得到這種法門，就能普遍照耀眾生的苦惱，救拔他們得到解脫。

又有無生法門，菩薩如果得到這種法門，就能以方便善巧引導教化眾生，自然而然地得到利益。又有無極慧法門，菩薩如果得到這種法門，就能超越三界之患，不再看到任何需要度化的對象。又有智生法門，菩薩如果得到這種法門，就能完全知曉一切諸法最終歸向何處。又有無著法門，菩薩如果得到這種法門，就能用智慧之光碟機除黑暗。又有根原法門，菩薩如果得到這種法門，就能分辨四種佛法，以及不可思議的修行。又有因緣法門，菩薩如果得到這種法門，就能分辨十二因緣愚癡行為的根本。又有道慧法門，菩薩如果得到這種法門，就不會缺少法性、如來的三種平等。

又有忍智法門，菩薩如果得到這種法門，就能在菩提樹下，降伏魔宮。又有弘誓法門，菩薩如果得到這種法門，就不會捨棄眾生而獨自進入涅槃。又有苦行法門，菩薩如果得到這種法門，就能示現食用麻米等苦行，各種修行都圓滿具足。又有獨步法門，菩薩如果得到這種法門，就能獨自顯現奇特之處，沒有誰可以與之相比。又有心凈法門，菩薩如果得到這種法門，就能去除心中的污垢。

【English Translation】 English version: Eternally separated from the five paths of rebirth. Furthermore, there is the Illusory Transformation Dharma Gate. Bodhisattvas who attain this Dharma Gate can discern the boundless and vast Dharma. Furthermore, there is the Gathering Practice Dharma Gate. Bodhisattvas who attain this Dharma Gate can discern the meaning of sentences and the Dharma that is without form or image.

Furthermore, there is the Approving Dharma Gate. Bodhisattvas who attain this Dharma Gate can fully satisfy those who have illusory thoughts. Furthermore, there is the One-Minded Attainment Dharma Gate. Bodhisattvas who attain this Dharma Gate will have their roots of goodness ripen and attain the Four Fearlessnesses (Caturvaisaradya). Furthermore, there is the Ocean of Dharma Dharma Gate. Bodhisattvas who attain this Dharma Gate will have their good karma complete and will not abandon the nature of the Path. Furthermore, there is the Light and Flame Dharma Gate. Bodhisattvas who attain this Dharma Gate can universally manifest light and flame, expounding the Dharma without end. Furthermore, there is the Supernatural Power Dharma Gate. Bodhisattvas who attain this Dharma Gate can widely travel through all realms without being defiled by the three evil paths.

Furthermore, there is the Sun and Moon Light Dharma Gate. Bodhisattvas who attain this Dharma Gate can universally illuminate suffering and rescue beings, enabling them to attain liberation. Furthermore, there is the Non-Arising Dharma Gate. Bodhisattvas who attain this Dharma Gate can skillfully guide and transform beings, naturally benefiting them. Furthermore, there is the Limitless Wisdom Dharma Gate. Bodhisattvas who attain this Dharma Gate can transcend the afflictions of the three realms and see no beings to be delivered. Furthermore, there is the Wisdom-Born Dharma Gate. Bodhisattvas who attain this Dharma Gate can fully know where all dharmas ultimately lead. Furthermore, there is the Non-Attachment Dharma Gate. Bodhisattvas who attain this Dharma Gate can use the light of wisdom to dispel darkness. Furthermore, there is the Root Source Dharma Gate. Bodhisattvas who attain this Dharma Gate can discern the four dharmas and the inconceivable practice. Furthermore, there is the Cause and Condition Dharma Gate. Bodhisattvas who attain this Dharma Gate can discern the root of the twelvefold chain of dependent origination (Dvadashanga-pratityasamutpada) and the actions of ignorance.

Furthermore, there is the Path Wisdom Dharma Gate. Bodhisattvas who attain this Dharma Gate will not lack the Dharma nature and the three equalities of the Tathagata (Trikaya). Furthermore, there is the Patience and Wisdom Dharma Gate. Bodhisattvas who attain this Dharma Gate can sit beneath the Bodhi tree and subdue the palace of Mara (the demon). Furthermore, there is the Great Vow Dharma Gate. Bodhisattvas who attain this Dharma Gate will not abandon sentient beings and enter Nirvana alone. Furthermore, there is the Ascetic Practice Dharma Gate. Bodhisattvas who attain this Dharma Gate can manifest eating sesame seeds and rice, and all practices will be complete. Furthermore, there is the Solitary Step Dharma Gate. Bodhisattvas who attain this Dharma Gate can uniquely manifest extraordinary qualities, with no one equal to them. Furthermore, there is the Pure Mind Dharma Gate. Bodhisattvas who attain this Dharma Gate can remove the defilements of the mind.

所染著。復有究竟法門，菩薩得此法門者，皆使眾生入出要道。復有無慾法門，菩薩得此法門者，除去貪著無染著心。

「復有法處法門，菩薩得此法門者，愍哀一切不捨本願。復有道業法門，菩薩得此法門者，分別諸根立上人法。復有心不轉法門，菩薩得此法門者，發道心者立不退轉。復有法藏法門，菩薩得此法門者，道慧清凈受慧果證。復有化道法門，菩薩得此法門者，發無生心不見動還。復有法瓔珞法門，菩薩得此法門者，莊嚴國土清凈眾生。

「復有深奧法門，菩薩得此法門者，深入法藏具七覺意。復有無畏法門，菩薩得此法門者，安處諸法說賢聖行。復有除垢法門，菩薩得此法門者，安處諸法無所染著。復有凈行法門，菩薩得此法門者，分別三向空無相愿。復有法身法門，菩薩得此法門者，分別一切無著空行。復有法力法門，菩薩得此法門者，無量空界獲大智慧。

「復有無礙法門，菩薩得此法門者，敷演道教無所掛礙。復有大慈法門，菩薩得此法門者，潤及一切不捨妄想。復有大悲法門，菩薩得此法門者，拔濟苦難不生塵勞。復有喜心法門，菩薩得此法門者，蠲除一切忿怒心。復有護心法門，菩薩得此法門者，分別四諦不二之法。復有廣施法門，菩薩得此法門者，除去三想不計吾我。

【現代漢語翻譯】 現代漢語譯本 『還有一種名為「所染著」的法門，菩薩如果得到這種法門，就能使眾生進入脫離苦難的正道。還有一種名為「究竟」的法門，菩薩如果得到這種法門，就能使眾生進入脫離苦難的正道。還有一種名為「無慾」的法門，菩薩如果得到這種法門，就能去除貪婪執著，擁有沒有染污的心。 『還有一種名為「法處」的法門，菩薩如果得到這種法門，就會憐憫一切眾生而不放棄根本的誓願。還有一種名為「道業」的法門，菩薩如果得到這種法門，就能分辨各種根器，建立超凡脫俗的修行方法。還有一種名為「心不轉」的法門，菩薩如果得到這種法門，就能使發起菩提心的人安住于不退轉的境界。還有一種名為「法藏」的法門，菩薩如果得到這種法門，就能使智慧清凈，獲得智慧的果實和證悟。 『還有一種名為「化道」的法門，菩薩如果得到這種法門，就能發起無生之念，不見任何動搖和退轉。還有一種名為「法瓔珞」的法門，菩薩如果得到這種法門，就能莊嚴國土，凈化眾生。 『還有一種名為「深奧」的法門，菩薩如果得到這種法門，就能深入法藏，具備七覺支。還有一種名為「無畏」的法門，菩薩如果得到這種法門，就能安住于諸法之中，宣說賢聖的德行。還有一種名為「除垢」的法門，菩薩如果得到這種法門，就能安住于諸法之中而不被任何事物所染著。還有一種名為「凈行」的法門，菩薩如果得到這種法門，就能分辨三解脫門（三向）：空、無相、無愿。 『還有一種名為「法身」的法門，菩薩如果得到這種法門，就能分辨一切事物，以無執著的空性來修行。還有一種名為「法力」的法門，菩薩如果得到這種法門，就能在無量的空界中獲得大智慧。 『還有一種名為「無礙」的法門，菩薩如果得到這種法門，就能弘揚佛法教義而沒有任何障礙。還有一種名為「大慈」的法門，菩薩如果得到這種法門，就能滋潤一切眾生而不捨棄虛妄的念頭。還有一種名為「大悲」的法門，菩薩如果得到這種法門，就能救拔眾生脫離苦難而不生起煩惱。還有一種名為「喜心」的法門，菩薩如果得到這種法門，就能消除一切憤怒的心。 『還有一種名為「護心」的法門，菩薩如果得到這種法門，就能分辨四聖諦不二的真理。還有一種名為「廣施」的法門，菩薩如果得到這種法門，就能去除三種執念（三想），不計較自我。』

【English Translation】 English version 『There is also a Dharma gate called 'What is Dyed'. Bodhisattvas who attain this Dharma gate can lead all sentient beings onto the path of liberation. There is also a Dharma gate called 'Ultimate'. Bodhisattvas who attain this Dharma gate can lead all sentient beings onto the path of liberation. There is also a Dharma gate called 'Desirelessness'. Bodhisattvas who attain this Dharma gate can eliminate greed and attachment, possessing a mind free from defilement.』 『There is also a Dharma gate called 'Dharma Place'. Bodhisattvas who attain this Dharma gate will have compassion for all beings and not abandon their original vows. There is also a Dharma gate called 'Path Karma'. Bodhisattvas who attain this Dharma gate can distinguish various faculties and establish superior practices. There is also a Dharma gate called 'Unwavering Mind'. Bodhisattvas who attain this Dharma gate can establish those who have generated the aspiration for enlightenment in the state of non-retrogression. There is also a Dharma gate called 'Dharma Treasury'. Bodhisattvas who attain this Dharma gate can purify their wisdom, receive the fruits of wisdom, and attain realization.』 『There is also a Dharma gate called 'Transformative Path'. Bodhisattvas who attain this Dharma gate can generate the thought of non-arising and not see any wavering or regression. There is also a Dharma gate called 'Dharma Garland'. Bodhisattvas who attain this Dharma gate can adorn the land and purify sentient beings.』 『There is also a Dharma gate called 'Profound'. Bodhisattvas who attain this Dharma gate can deeply enter the Dharma Treasury and possess the seven factors of enlightenment. There is also a Dharma gate called 'Fearlessness'. Bodhisattvas who attain this Dharma gate can abide in all dharmas and speak of the virtuous conduct of the noble ones. There is also a Dharma gate called 'Removing Defilement'. Bodhisattvas who attain this Dharma gate can abide in all dharmas without being defiled by anything. There is also a Dharma gate called 'Pure Conduct'. Bodhisattvas who attain this Dharma gate can distinguish the three doors of liberation (three directions): emptiness, signlessness, and wishlessness.』 『There is also a Dharma gate called 'Dharma Body'. Bodhisattvas who attain this Dharma gate can distinguish all things and practice with non-attachment to emptiness. There is also a Dharma gate called 'Dharma Power'. Bodhisattvas who attain this Dharma gate can obtain great wisdom in the immeasurable realm of emptiness.』 『There is also a Dharma gate called 'Unimpeded'. Bodhisattvas who attain this Dharma gate can propagate the Dharma teachings without any hindrance. There is also a Dharma gate called 'Great Loving-kindness'. Bodhisattvas who attain this Dharma gate can nourish all beings without abandoning deluded thoughts. There is also a Dharma gate called 'Great Compassion'. Bodhisattvas who attain this Dharma gate can deliver beings from suffering without generating afflictions. There is also a Dharma gate called 'Joyful Mind'. Bodhisattvas who attain this Dharma gate can eliminate all anger.』 『There is also a Dharma gate called 'Protecting the Mind'. Bodhisattvas who attain this Dharma gate can distinguish the non-dual truth of the Four Noble Truths. There is also a Dharma gate called 'Extensive Giving'. Bodhisattvas who attain this Dharma gate can remove the three conceptions (three thoughts) and not be attached to self.』

「復有神通法門，菩薩得此法門者，遍游十方無量世界。復有無盡法門，菩薩得此法門者，分別義趣修三句法。復有演暢法門，菩薩得此法門者，功德具足懷來道故。復有清凈法門，菩薩得此法門者，凈除口過不興十惡。復有十力法門，菩薩得此法門者，執金剛心不可沮壞。復有無量善根法門，菩薩得此法門者，便能具足如來神力。

「復有如來行滅法門，菩薩得此法門者，不起吾我我人壽命。復有息意法門，菩薩得此法門者，永斷生老病死之苦。復有增益法門，菩薩得此法門者，諸善功德日日增長。復有歡喜法門，菩薩得此法門者，充飽一切渴仰道者。復有無怒法門，菩薩得此法門者，除心緣著無顛倒想。復有悕望法門，菩薩得此法門者，成就眾生三法本行。

「復有無念法門，菩薩得此法門者，盡使眾生無三毒念。復有法義法門，菩薩得此法門者，出生諸法不失次第。復有速疾法門，菩薩得此法門者，分別根元成道行跡。復有思惟法門，菩薩得此法門者，分別內外觀諸不凈。復有香薰法門，菩薩得此法門者，當以戒德香普熏一切。

「復有善權法門，菩薩得此法門者，隨形適化不見度者。復有曉了法門，菩薩得此法門者，分別音響而取度之。復有無我法門，菩薩得此法門者，解知諸法

【現代漢語翻譯】 現代漢語譯本 『還有神通法門，菩薩得到這種法門，就能遍游十方無量世界。還有無盡法門，菩薩得到這種法門，就能分別義理，修行三句法。還有演暢法門，菩薩得到這種法門，功德具足，心懷大道。還有清凈法門，菩薩得到這種法門，就能清除口業，不造十惡。還有十力法門，菩薩得到這種法門，就能擁有金剛般的心，不可摧毀。還有無量善根法門，菩薩得到這種法門，便能具足如來的神力。 『還有如來行滅法門，菩薩得到這種法門，就不會生起我、我所、人、壽命等執著。還有息意法門，菩薩得到這種法門，就能永遠斷絕生、老、病、死的痛苦。還有增益法門，菩薩得到這種法門，各種善功德日日增長。還有歡喜法門，菩薩得到這種法門，就能充分滿足一切渴求佛法的人。還有無怒法門，菩薩得到這種法門，就能去除心中對事物的執著，沒有顛倒妄想。還有希望法門，菩薩得到這種法門，就能成就眾生修習佛法的三種根本行為。 『還有無念法門，菩薩得到這種法門，就能使眾生沒有貪、嗔、癡（三毒）的念頭。還有法義法門，菩薩得到這種法門，就能有條不紊地理解和闡釋諸法。還有速疾法門，菩薩得到這種法門，就能分辨事物本源，成就菩提道上的修行。還有思惟法門，菩薩得到這種法門，就能分辨內外，觀察諸不凈。還有香薰法門，菩薩得到這種法門，應當用戒律的德行之香普遍薰染一切。 『還有善巧方便法門，菩薩得到這種法門，就能隨順眾生的根器進行教化，而不執著于度化眾生這件事。還有曉了法門，菩薩得到這種法門，就能分辨眾生的音聲，從而進行度化。還有無我法門，菩薩得到這種法門，就能瞭解諸法的實相。'

【English Translation】 English version 『Furthermore, there is the Dharma-gate of supernatural powers. Bodhisattvas who attain this Dharma-gate can travel throughout the immeasurable worlds of the ten directions. There is also the Dharma-gate of inexhaustibility. Bodhisattvas who attain this Dharma-gate can discern the meaning and practice the three-sentence Dharma. There is also the Dharma-gate of eloquent exposition. Bodhisattvas who attain this Dharma-gate will have complete merit and cherish the path. There is also the Dharma-gate of purity. Bodhisattvas who attain this Dharma-gate can purify the transgressions of speech and avoid the ten evils. There is also the Dharma-gate of the ten powers. Bodhisattvas who attain this Dharma-gate will possess a diamond-like mind that cannot be destroyed. There is also the Dharma-gate of immeasurable good roots. Bodhisattvas who attain this Dharma-gate will be able to possess the divine power of the Tathagata (another name for Buddha).』 『Furthermore, there is the Dharma-gate of the Tathagata's (another name for Buddha) conduct ceasing. Bodhisattvas who attain this Dharma-gate will not give rise to attachments to self, what belongs to self, others, or lifespan. There is also the Dharma-gate of pacifying the mind. Bodhisattvas who attain this Dharma-gate can forever cut off the suffering of birth, old age, sickness, and death. There is also the Dharma-gate of increasing benefit. Bodhisattvas who attain this Dharma-gate will have all good merits increase day by day. There is also the Dharma-gate of joy. Bodhisattvas who attain this Dharma-gate can fully satisfy all those who thirst for the Dharma. There is also the Dharma-gate of non-anger. Bodhisattvas who attain this Dharma-gate can remove the mind's attachment to things and have no inverted thoughts. There is also the Dharma-gate of hope. Bodhisattavas who attain this Dharma-gate can accomplish the three fundamental practices for sentient beings.』 『Furthermore, there is the Dharma-gate of non-thought. Bodhisattvas who attain this Dharma-gate can cause all sentient beings to be without thoughts of greed, hatred, and delusion (the three poisons). There is also the Dharma-gate of Dharma meaning. Bodhisattvas who attain this Dharma-gate can understand and expound all dharmas in an orderly manner. There is also the Dharma-gate of swiftness. Bodhisattvas who attain this Dharma-gate can discern the roots and origins of things and accomplish the path of enlightenment. There is also the Dharma-gate of contemplation. Bodhisattvas who attain this Dharma-gate can discern the internal and external and observe all that is impure. There is also the Dharma-gate of fragrant熏 (xun) (to smoke or fumigate). Bodhisattvas who attain this Dharma-gate should use the fragrance of the precepts and virtues to universally熏 (xun) (to smoke or fumigate) all things.』 『Furthermore, there is the Dharma-gate of skillful means. Bodhisattvas who attain this Dharma-gate can adapt their teachings to the capacities of sentient beings without being attached to the act of liberating them. There is also the Dharma-gate of understanding. Bodhisattvas who attain this Dharma-gate can discern the sounds of sentient beings and thereby liberate them. There is also the Dharma-gate of non-self. Bodhisattvas who attain this Dharma-gate can understand the true nature of all dharmas.』

空無所有。復有善住法門，菩薩得此法門者，弘誓堅固心不動轉。復有無數身法門，菩薩得此法門者，一一分別不限眾生。復有善入法門，菩薩得此法門者，盡化眾生進入法律。復有法自在法門，菩薩得此法門者，堪受正法不恥下問。

「復有凈妙法門，菩薩得此法門者，游諸佛國不懷怯弱。復有無侶法門，菩薩得此法門者，心自樂寂不嬈一切。復有無量功德法門，菩薩得此法門者，眷屬成就得果實報。復有放光明法門。菩薩得此法門者，遍照一切諸在闇冥。復有無欺法門，菩薩得此法門者，具足口行不犯四過。復有勸德法門，菩薩得此法門者，愍諸不及雨不死法。復有依憑法門，菩薩得此法門者，盡令眾生而有歸趣。

「復有拔濟法門，菩薩得此法門者，增益功德心凈如空。復有無際法門，菩薩得此法門者，不見有度得成就者。復有等行法門，菩薩得此法門者，分別眾智無有邊際。復有平等法門，菩薩得此法門者，不說諸道有種種乘。復有一意法門，菩薩得此法門者，不見發意有趣道者。復有虛空法門，菩薩得此法門者，入諸等定意不分散。復有然熾法門，菩薩得此法門者，廣演一切無窮盡法。

「復有分別法界法門，菩薩得此法門者，一一分別法界所興。復有越境界法門，菩薩得此法門者，救

【現代漢語翻譯】 現代漢語譯本：空無所有。又有善住法門，菩薩得到這種法門，弘大的誓願堅固，內心不動搖。又有無數身法門，菩薩得到這種法門，能夠一一分辨無量無邊的眾生。又有善入法門，菩薩得到這種法門，能夠使所有眾生進入佛法。又有法自在法門，菩薩得到這種法門，堪能接受正法，不以向他人請教為恥。

又有凈妙法門，菩薩得到這種法門，遊歷各個佛國，內心不感到怯懦。又有無侶法門，菩薩得到這種法門，內心自然安於寂靜，不擾亂一切。又有無量功德法門，菩薩得到這種法門，眷屬圓滿成就，獲得善果報應。又有放光明法門，菩薩得到這種法門，光明普照一切處於黑暗中的眾生。又有無欺法門，菩薩得到這種法門，具備真實的言語行為，不犯口業的四種過失。又有勸德法門，菩薩得到這種法門，憐憫那些沒有得到佛法滋潤的眾生，以不死之法來滋潤他們。又有依憑法門，菩薩得到這種法門，使所有眾生都有所歸依。

又有拔濟法門，菩薩得到這種法門，增長功德，心像虛空一樣清凈。又有無際法門，菩薩得到這種法門，不見有被度化和得到成就的人。又有等行法門，菩薩得到這種法門，能夠分辨眾生的智慧，沒有邊際。又有平等法門，菩薩得到這種法門，不認為各種修行道路有種種不同的乘。又有一意法門，菩薩得到這種法門，不見有發起菩提心而趣向佛道的人。又有虛空法門，菩薩得到這種法門，進入各種禪定，心意不分散。又有然熾法門，菩薩得到這種法門，廣泛演說一切無窮無盡的佛法。

又有分別法界法門，菩薩得到這種法門，能夠一一分辨法界所顯現的一切。又有越境界法門，菩薩得到這種法門，救...

【English Translation】 English version: Emptiness. Furthermore, there is the Dharma-gate of Good Abiding, by which Bodhisattvas, having attained it, possess unwavering and firm vows. Furthermore, there is the Dharma-gate of Innumerable Bodies, by which Bodhisattvas, having attained it, can individually discern limitless beings. Furthermore, there is the Dharma-gate of Good Entrance, by which Bodhisattvas, having attained it, can lead all beings into the Dharma. Furthermore, there is the Dharma-gate of Dharma Sovereignty, by which Bodhisattvas, having attained it, are worthy to receive the True Dharma and do not feel ashamed to ask questions.

Furthermore, there is the Dharma-gate of Pure Subtlety, by which Bodhisattvas, having attained it, travel through all Buddha-lands without feeling timid. Furthermore, there is the Dharma-gate of No Companion, by which Bodhisattvas, having attained it, find joy in solitude and do not disturb others. Furthermore, there is the Dharma-gate of Immeasurable Merits, by which Bodhisattvas, having attained it, achieve complete retinues and receive the rewards of their actions. Furthermore, there is the Dharma-gate of Emitting Light, by which Bodhisattvas, having attained it, illuminate all beings in darkness. Furthermore, there is the Dharma-gate of Non-Deception, by which Bodhisattvas, having attained it, possess truthful speech and actions, and do not commit the four verbal transgressions. Furthermore, there is the Dharma-gate of Encouraging Virtue, by which Bodhisattvas, having attained it, have compassion for those who lack the nourishment of the Dharma, and nourish them with the deathless Dharma. Furthermore, there is the Dharma-gate of Reliance, by which Bodhisattvas, having attained it, provide all beings with a refuge.

Furthermore, there is the Dharma-gate of Deliverance, by which Bodhisattvas, having attained it, increase their merits and their minds become as pure as space. Furthermore, there is the Dharma-gate of Boundlessness, by which Bodhisattvas, having attained it, do not see anyone being delivered or achieving enlightenment. Furthermore, there is the Dharma-gate of Equal Conduct, by which Bodhisattvas, having attained it, can discern the wisdom of all beings without limit. Furthermore, there is the Dharma-gate of Equality, by which Bodhisattvas, having attained it, do not say that the various paths have different vehicles. Furthermore, there is the Dharma-gate of One Intention, by which Bodhisattvas, having attained it, do not see anyone generating the intention to pursue the path. Furthermore, there is the Dharma-gate of Emptiness, by which Bodhisattvas, having attained it, enter into various samadhis (states of meditative consciousness) without their minds being scattered. Furthermore, there is the Dharma-gate of Burning Brightly, by which Bodhisattvas, having attained it, extensively expound all endless Dharmas.

Furthermore, there is the Dharma-gate of Discriminating the Dharma-realm, by which Bodhisattvas, having attained it, can individually discern all that arises within the Dharma-realm. Furthermore, there is the Dharma-gate of Transcending Boundaries, by which Bodhisattvas, having attained it, save...

護一切得至彼岸。復有究竟法門，菩薩得此法門者，不見出生諸法窠窟。

「復有凈觀法門，菩薩得此法門者，不譏眾生見清凈法。復有滿足法門，菩薩得此法門者，不以劫數以為現遠。復有出要法門，菩薩得此法門者，行一切智不起法想。復有出生法門，菩薩得此法門者，出一切法深奧之義。復有利根法門，菩薩得此法門者，聞一趣道立不退轉。

「復有次第法門，菩薩得此法門者，修習諸法不失本要。復有法相法門，菩薩得此法門者，一一分別諸法相貌。復有無形相法門，菩薩得此法門者，一切諸法而現在前。復有劫數法門，菩薩得此法門者，執勤苦行不離生死。復有道行法門，菩薩得此法門者，思惟五行觀不凈想。復有深入法門，菩薩得此法門者，深入法寶無盡之藏。

「復有化導法門，菩薩得此法門者，育養一切眾生之類。復有來往法門，菩薩得此法門者，周旋教化心無懈怠。復有成就法門，菩薩得此法門者，道果成熟不捨五趣。復有徹照法門，菩薩得此法門者，一意入定無若干想。復有無量法門，菩薩得此法門者，所行眾法不可思議。復有如來禪定法門，菩薩得此法門者，修習現在無量空行。復有應響法門，菩薩得此法門者，具足眾愿永除意想。

「復有變化法門，菩薩得此法門

【現代漢語翻譯】 現代漢語譯本 能夠守護一切眾生，使他們到達彼岸（涅槃）。還有一種究竟法門，菩薩如果得到這種法門，就不會執著于諸法生起的根源。 還有一種凈觀法門，菩薩如果得到這種法門，就不會批評眾生，並且能見到清凈之法。還有一種滿足法門，菩薩如果得到這種法門，就不會覺得經歷無數劫的時間很長遠。還有一種出要法門，菩薩如果得到這種法門，在修行一切智慧時，不會生起對法的執著。 還有一種出生法門，菩薩如果得到這種法門，就能通達一切法深奧的含義。還有一種利根法門，菩薩如果得到這種法門，聽到一種通往真理的道路，就能堅定不退轉。 還有一種次第法門，菩薩如果得到這種法門，修習各種法門時，不會失去根本的要義。還有一種法相法門，菩薩如果得到這種法門，能夠一一分辨各種法的相貌。還有一種無形相法門，菩薩如果得到這種法門，一切諸法都會顯現在眼前。 還有一種劫數法門，菩薩如果得到這種法門，即使勤苦修行，也不會脫離生死輪迴。還有一種道行法門，菩薩如果得到這種法門，會思維五行，觀想不凈之相。還有一種深入法門，菩薩如果得到這種法門，能夠深入法寶無盡的寶藏。 還有一種化導法門，菩薩如果得到這種法門，能夠養育一切眾生。還有一種來往法門，菩薩如果得到這種法門，能夠周旋教化眾生，內心沒有懈怠。還有一種成就法門，菩薩如果得到這種法門，道果成熟時，也不會捨棄五趣（地獄、餓鬼、畜生、人、天）。 還有一種徹照法門，菩薩如果得到這種法門，能夠一心入定，沒有各種雜念。還有一種無量法門，菩薩如果得到這種法門，所修行的各種法門不可思議。還有一種如來禪定法門，菩薩如果得到這種法門，能夠修習現在無量的空性之行。還有一種應響法門，菩薩如果得到這種法門，能夠具足各種願望，永遠消除意念和想法。 還有一種變化法門，菩薩如果得到這種法門……

【English Translation】 English version Protecting all, they attain the other shore (Nirvana). Furthermore, there is an ultimate Dharma gate; Bodhisattvas (Enlightenment beings) who attain this Dharma gate do not see the origin of the arising of all dharmas (teachings, phenomena). Furthermore, there is a pure observation Dharma gate; Bodhisattvas who attain this Dharma gate do not criticize sentient beings and see pure dharmas. Furthermore, there is a fulfillment Dharma gate; Bodhisattvas who attain this Dharma gate do not regard kalpas (eons) as being near or far. Furthermore, there is an essential Dharma gate for liberation; Bodhisattvas who attain this Dharma gate, while practicing all wisdom, do not give rise to thoughts about dharmas. Furthermore, there is a Dharma gate of arising; Bodhisattvas who attain this Dharma gate understand the profound meaning of all dharmas. Furthermore, there is a Dharma gate of sharp faculties; Bodhisattvas who attain this Dharma gate, upon hearing one path to truth, immediately establish themselves in non-retrogression. Furthermore, there is a sequential Dharma gate; Bodhisattvas who attain this Dharma gate do not lose the fundamental essentials while practicing various dharmas. Furthermore, there is a Dharma gate of characteristics; Bodhisattvas who attain this Dharma gate individually distinguish the characteristics and appearances of all dharmas. Furthermore, there is a Dharma gate of no characteristics; Bodhisattvas who attain this Dharma gate have all dharmas present before them. Furthermore, there is a Dharma gate of kalpas; Bodhisattvas who attain this Dharma gate, even while diligently practicing austerities, do not depart from birth and death (samsara). Furthermore, there is a Dharma gate of the path; Bodhisattvas who attain this Dharma gate contemplate the five aggregates (skandhas) and observe impure appearances. Furthermore, there is a Dharma gate of deep entry; Bodhisattvas who attain this Dharma gate deeply enter the inexhaustible treasury of the Dharma Jewel. Furthermore, there is a Dharma gate of transformation and guidance; Bodhisattvas who attain this Dharma gate nurture all kinds of sentient beings. Furthermore, there is a Dharma gate of coming and going; Bodhisattvas who attain this Dharma gate diligently teach and transform, with no懈怠 (xie dai, laxity) in their minds. Furthermore, there is a Dharma gate of accomplishment; Bodhisattvas who attain this Dharma gate, when the fruit of the path matures, do not abandon the five realms (hells, hungry ghosts, animals, humans, devas). Furthermore, there is a Dharma gate of thorough illumination; Bodhisattvas who attain this Dharma gate enter samadhi (meditative absorption) with one-pointedness of mind, without various thoughts. Furthermore, there is a Dharma gate of immeasurable qualities; Bodhisattvas who attain this Dharma gate practice inconceivable dharmas. Furthermore, there is a Dharma gate of Tathagata (Thus Come One) Samadhi; Bodhisattvas who attain this Dharma gate cultivate the immeasurable practice of emptiness in the present. Furthermore, there is a Dharma gate of responding echo; Bodhisattvas who attain this Dharma gate fulfill all vows and forever eliminate thoughts and ideas. Furthermore, there is a Dharma gate of transformation; Bodhisattvas who attain this Dharma gate...

者，分身散形所愿自由。復有無闕減法門，菩薩得此法門者，凈除眾生意想所念。復有通達來往法門，菩薩得此法門者，一一毛孔凈眾生界。

「復有無形法門，菩薩得此法門者，教化無形法界清凈。復有無礙法門，菩薩得此法門者，無量眾生離四非常。復有苦音法門，菩薩得此法門者，令習苦眾生永離縛著。復有習音法門，菩薩得此法門者，令縛著眾生永離習緒。復有盡音法門，菩薩得此法門者，令有盡眾生至無盡泥洹。

「復有道音法門，菩薩得此法門者，不興六十二塵勞之心。復有威儀法門，菩薩得此法門者，進止行來不失儀則。復有真性法門，菩薩得此法門者，分別眷屬不處卑賤。

「復有直視法門，菩薩得此法門者，分別五陰一向趣道。復有天行法門，菩薩得此法門者，往入天人修清凈本。復有人行法門，菩薩得此法門者，入人道眾生誘進令度。復有畜生行法門，菩薩得此法門者，隨形入化悉歸道門。復有餓鬼法門，菩薩得此法門者，勸令除貪無所悕望。復有地獄法門，菩薩得此法門者，現身入化使發善心。」

爾時，慧眼菩薩即于佛前而說頌曰：

「無著不可污，　　不染三界有， 　德香凈一切，　　法門無窮盡。 　八百六度行，　　世雄所宣暢， 　分別眾生心，　　

【現代漢語翻譯】 現代漢語譯本： 『還有分身散形法門，菩薩得到這種法門，就能隨心所欲地分身顯形。還有無闕減法門，菩薩得到這種法門，就能凈化眾生的意念和想法。還有通達來往法門，菩薩得到這種法門，就能用每一個毛孔來凈化眾生界。

『還有無形法門，菩薩得到這種法門，就能教化無形法界使其清凈。還有無礙法門，菩薩得到這種法門，就能使無量眾生脫離四種無常（四非常：生、老、病、死）。還有苦音法門，菩薩得到這種法門，就能讓習慣於痛苦的眾生永遠脫離束縛。還有習音法門，菩薩得到這種法門，就能讓被習氣束縛的眾生永遠脫離習氣的延續。還有盡音法門，菩薩得到這種法門，就能讓有盡的眾生到達無盡的涅槃（泥洹）。』

『還有道音法門，菩薩得到這種法門，就不會產生六十二種塵勞之心。還有威儀法門，菩薩得到這種法門，進退行走都不會失去儀態規範。還有真性法門，菩薩得到這種法門，區分眷屬時不會處於卑賤的地位。』

『還有直視法門，菩薩得到這種法門，就能分辨五陰（五陰：色、受、想、行、識）而一心向道。還有天行法門，菩薩得到這種法門，就能前往天界，使天人修習清凈的根本。還有人行法門，菩薩得到這種法門，就能進入人道，引導眾生前進並度化他們。還有畜生行法門，菩薩得到這種法門，就能隨順畜生的形態進入教化，使他們全部歸向道門。還有餓鬼法門，菩薩得到這種法門，就能勸導餓鬼除去貪念，沒有任何希望。還有地獄法門，菩薩得到這種法門，就能現身進入地獄進行教化，使地獄眾生髮起善良的心。』

這時，慧眼菩薩（Huiyan Bodhisattva）就在佛前用偈頌說道：

『沒有執著不可玷污，不染著三界的存在， 德行的芬芳凈化一切，法門無窮無盡。 八百六度（Paramita）的修行，世間英雄所宣揚， 分別眾生的心，』

【English Translation】 English version: 『Furthermore, there is the Dharma-gate of dispersing the body at will; Bodhisattvas who attain this Dharma-gate can freely manifest their forms as they wish. Furthermore, there is the Dharma-gate of no deficiency; Bodhisattvas who attain this Dharma-gate can purify the thoughts and ideas of sentient beings. Furthermore, there is the Dharma-gate of unobstructed coming and going; Bodhisattvas who attain this Dharma-gate can purify the realms of sentient beings with each and every pore.』

『Furthermore, there is the Dharma-gate of formlessness; Bodhisattvas who attain this Dharma-gate can teach and transform the formless Dharma-realm, making it pure. Furthermore, there is the Dharma-gate of no obstruction; Bodhisattvas who attain this Dharma-gate can liberate countless sentient beings from the four impermanences (birth, aging, sickness, and death). Furthermore, there is the Dharma-gate of the sound of suffering; Bodhisattvas who attain this Dharma-gate can enable sentient beings accustomed to suffering to be forever free from bondage. Furthermore, there is the Dharma-gate of the sound of habit; Bodhisattvas who attain this Dharma-gate can enable sentient beings bound by habits to be forever free from the continuation of those habits. Furthermore, there is the Dharma-gate of the sound of cessation; Bodhisattvas who attain this Dharma-gate can enable sentient beings with limitations to reach the endless Nirvana (Nirvana).』

『Furthermore, there is the Dharma-gate of the sound of the Path; Bodhisattvas who attain this Dharma-gate will not give rise to the mind of the sixty-two defilements. Furthermore, there is the Dharma-gate of dignified conduct; Bodhisattvas who attain this Dharma-gate will not lose their proper demeanor in their movements and actions. Furthermore, there is the Dharma-gate of true nature; Bodhisattvas who attain this Dharma-gate will not be in a lowly position when distinguishing their relatives.』

『Furthermore, there is the Dharma-gate of direct vision; Bodhisattvas who attain this Dharma-gate can discern the five skandhas (form, feeling, perception, mental formations, and consciousness) and single-mindedly pursue the Path. Furthermore, there is the Dharma-gate of heavenly conduct; Bodhisattvas who attain this Dharma-gate can go to the heavens and enable the devas to cultivate the root of purity. Furthermore, there is the Dharma-gate of human conduct; Bodhisattvas who attain this Dharma-gate can enter the human realm, guide sentient beings forward, and liberate them. Furthermore, there is the Dharma-gate of animal conduct; Bodhisattvas who attain this Dharma-gate can enter into transformation according to the forms of animals, causing them all to return to the Dharma-gate. Furthermore, there is the Dharma-gate of hungry ghosts; Bodhisattvas who attain this Dharma-gate can exhort hungry ghosts to eliminate greed and have no desires. Furthermore, there is the Dharma-gate of hell; Bodhisattvas who attain this Dharma-gate can manifest themselves and enter into transformation in hell, causing sentient beings in hell to develop good minds.』

At that time, Huiyan Bodhisattva (Huiyan Bodhisattva) then spoke the following verse before the Buddha:

『Without attachment, unblemished, Not tainted by existence in the three realms, The fragrance of virtue purifies all, The Dharma-gates are endless. The practice of the eight hundred and six perfections (Paramita), Proclaimed by the hero of the world, Distinguishing the minds of sentient beings,』

意趣各不同。 　無量諸德本，　　權現入世俗， 　既布善道教，　　超至無為岸。 　今日大慈哀，　　演法無窮極， 　過去恒沙佛，　　演法亦如今。 　福業修五德，　　降伏倒見者， 　色身無身報，　　諸佛深奧藏。 　無報非有報，　　泥洹性自空， 　眾生自興念，　　存心報無報。 　行除分別想，　　思惟如來業， 　非生非無生，　　故應菩薩門。 　說法非有法，　　亦無眾生想， 　樂想去苦想，　　生滅永已寂。 　福響自然應，　　如空無所著， 　一意成正覺，　　色報為所在。 　統王天世間，　　真諦不可盡， 　入定現非常，　　終歸滅盡本。 　道心不在內，　　亦復不在外， 　苦想若干念，　　求道盡根原。 　思惟百千定，　　生生未始斷， 　系意乃斷心，　　亂想何由生？ 　菩薩所行業，　　法門各不同， 　欲求無量法，　　當於眾生求。 　法法自然生，　　法慧無窠窟， 　尋生本無生，　　何有法原本？ 　積智過百劫，　　修慧不懈怠， 　進成八等行，　　故號人中尊。 　有報非有報，　　亦無色身相， 　瓔珞眾智業，　　現身教化俗。 　表裡如紫金，　　音響極柔渜， 　所說不唐捐，　　聞者皆得度。 　我如螢火光，　　自照無益

【現代漢語翻譯】 現代漢語譯本 意趣各有不同。 無量諸德的根本，權且顯現進入世俗， 既已廣佈善道教化，超越到達無為的彼岸。 今日大慈大悲，演說佛法無窮無盡， 過去如恒河沙數般的佛，演說佛法也像如今一樣。 以福德善業修習五德，降伏顛倒見解的人， 色身雖然存在卻又如同無身之報，這是諸佛深奧的寶藏。 無報並非沒有報應，泥洹（Nirvana，涅槃）的自性本為空寂， 眾生自己生起妄念，執著於心而尋求報應或無報應。 修行去除分別妄想，思惟如來的事業， 非生也非無生，所以應當進入菩薩的法門。 說法並非執著於法，也沒有眾生的想法， 捨棄樂的念想，去除苦的念想，生死生滅永遠寂靜。 福德的感應自然而然，如同虛空一樣無所執著， 一心成就正覺，色身的報應在何處呢？ 統領天上人間，真諦不可窮盡， 入定顯現不尋常的境界，最終歸於滅盡的本源。 道心不在內，也不在外， 苦的念想有若干，尋求道的盡頭和根源。 思惟百千種禪定，生生世世未曾斷絕， 繫念於一處就能斷除妄心，散亂的念想又從何而生？ 菩薩所修行的事業，法門各有不同， 想要尋求無量的佛法，應當在眾生中尋求。 一切法自然而生，法的智慧沒有固定的處所， 追尋生，其本性本無生，哪裡有什麼法的原本？ 積累智慧超過百劫，修習智慧從不懈怠， 精進成就八種正道，所以被稱為人中尊。 有報並非真正有報，也沒有色身的形相， 以瓔珞莊嚴眾智之業，顯現身形教化世俗。 內外如同紫金一樣光明，音聲極其柔和， 所說的話不會徒勞，聽聞的人都能得到解脫。 我如同螢火蟲的光芒，自己照亮自己沒有什麼益處。

【English Translation】 English version Interests and inclinations vary. The root of immeasurable virtues, temporarily manifested to enter the mundane world, Having spread the teachings of the virtuous path, transcending to the shore of non-action (Nirvana). Today, with great compassion, expounding the Dharma without end, The Buddhas of the past, as numerous as the sands of the Ganges, expounded the Dharma as they do today. Cultivating the five virtues with blessings and good deeds, subduing those with inverted views, The form body exists yet is like a reward of no-body; this is the profound treasure of all Buddhas. No reward is not without reward; the nature of Nirvana (Nirvana) is inherently empty, Sentient beings themselves give rise to deluded thoughts, clinging to the mind and seeking reward or no reward. Cultivating to eliminate discriminating thoughts, contemplating the deeds of the Tathagata (Tathagata), Neither born nor unborn, therefore one should enter the gate of the Bodhisattva (Bodhisattva). Speaking Dharma without clinging to Dharma, and without the thought of sentient beings, Abandoning the thought of pleasure, eliminating the thought of suffering, birth and death are forever still. The response of blessings is natural, like the void, without attachment, With one mind, attaining perfect enlightenment, where is the reward of the form body? Governing the heavens and the human world, the true meaning cannot be exhausted, Entering Samadhi (Samadhi) and manifesting extraordinary states, ultimately returning to the source of extinction. The mind of the Tao (Tao) is not within, nor is it without, The thought of suffering is manifold, seeking the end and root of the Tao. Contemplating hundreds of thousands of Samadhis (Samadhis), never ceasing life after life, Focusing the mind can cut off the deluded mind; how can confused thoughts arise? The practices of the Bodhisattva (Bodhisattva), the Dharma doors are different, If you want to seek immeasurable Dharma, you should seek it among sentient beings. All Dharmas arise naturally, the wisdom of Dharma has no fixed abode, Seeking birth, its nature is originally unborn; where is the original source of Dharma? Accumulating wisdom for over hundreds of kalpas (kalpas), cultivating wisdom without懈怠, Advancing to accomplish the eightfold path, therefore called the Honored One among humans. Having reward is not truly having reward, nor is there the appearance of a form body, Adorning the deeds of wisdom with ornaments, manifesting the body to teach and transform the mundane. Inside and out, like purple gold, the sound is extremely gentle, What is said is not in vain; those who hear it can all be liberated. I am like the light of a firefly, illuminating myself without benefit.

彼， 　佛日照大千，　　不知闇冥處。 　豈敢以朝露，　　增益江海潤？ 　承佛大聖威，　　故說菩薩門。 　菩薩放慧光，　　永除眾生冥， 　拔愚惑根本，　　賢聖道在前。」◎

◎菩薩瓔珞經三道三乘品第三十

爾時，世尊告舍利弗：「汝等觀此慧眼菩薩，得四辯才眾智自在修心意定，在大眾中演暢菩薩諸法深奧。此菩薩者，久如當成等正覺乎？」

時，舍利弗白佛言：「世尊！我等聲聞所見微鮮，豈能測度大聖法典？唯愿世尊演佈道化，使眾會者悉聞其要。」

爾時，世尊告舍利弗：「諦聽諦聽，善思念之！吾當與汝宣暢正要。」

舍利弗言：「如是。世尊！」

佛告舍利弗：「西北去此十四江河沙數，彼有佛國名眾智自在，佛名慧造如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。彼佛如來初發道心廣大無崖，超過眾聖諸受別者。彼佛如來發此弘誓之心：『若我成佛與生死別，不處憒鬧五濁鼎沸，使我國土清凈無瑕。我既成佛，翼從成就，男女各別無貪慾心。』復發此愿：『使我國土一切眾生光光相照，無有日月星宿光明，水精、琉璃、車𤦲、馬瑙、真珠、虎珀、金銀、七寶莊嚴己國。使我國土同一水乳，亦令我剎有

【現代漢語翻譯】 現代漢語譯本 彼， 佛陀的光輝照耀整個世界（大千世界），沒有黑暗的地方。 怎麼敢用朝露來增加江海的潤澤呢？ 承蒙佛陀大聖的威德，所以才宣說菩薩的法門。 菩薩放出智慧的光芒，永遠消除眾生的愚昧。 拔除愚癡迷惑的根本，賢聖的道路就在眼前。』

◎菩薩瓔珞經三道三乘品第三十

這時，世尊告訴舍利弗（Sariputra）: 『你們看這位慧眼菩薩，得到四種辯才，各種智慧自在，修習心意堅定，在大眾中宣揚菩薩諸法的深奧。這位菩薩，多久才能成就正等正覺呢？』

當時，舍利弗（Sariputra）稟告佛陀說：『世尊！我們這些聲聞所見淺薄，怎麼能夠測度大聖的法典？只希望世尊宣揚教化，使大眾都能聽到其中的要義。』

這時，世尊告訴舍利弗（Sariputra）: 『仔細聽，仔細聽，好好思考！我將為你們宣說其中的精要。』

舍利弗（Sariputra）說：『好的，世尊！』

佛陀告訴舍利弗（Sariputra）: 『從這裡向西北方向走過十四個恒河沙數那麼多的佛土，那裡有一個佛國，名叫眾智自在，佛的名字是慧造如來（Tathagata）、至真（Arhat）、等正覺（Samyaksambuddha）、明行成為（Vidyacarana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、道法御（Purusadamyasarathi）、天人師（Sasta Devamanusyanam），號佛（Buddha）、世尊（Bhagavan）。那位佛如來最初發菩提心廣大無邊，超過所有聖者和那些接受其他教義的人。那位佛如來發了這樣的宏願：『如果我成佛，與生死輪迴訣別，不處在喧鬧的五濁惡世之中，使我的國土清凈無瑕。我既然成佛，追隨我的人都能成就，男女各有分別，沒有貪慾之心。』又發了這樣的愿：『使我的國土一切眾生光光相照，沒有日月星辰的光明，用水晶、琉璃、車𤦲（一種玉石）、瑪瑙、珍珠、琥珀、金銀等七寶來莊嚴我的國土。使我的國土像水乳交融一樣，也讓我的佛剎有

【English Translation】 English version He, The Buddha's light illuminates the entire world (Mahachiliocosm), leaving no place in darkness. How dare one use morning dew to increase the moisture of rivers and seas? Relying on the majestic power of the Buddha, the Great Sage, I therefore speak of the Bodhisattva's path. The Bodhisattva emits the light of wisdom, forever dispelling the darkness of sentient beings, Uprooting the very source of ignorance and delusion, the path of the wise and holy lies ahead.'

◎ Bodhisattva Inexhaustible Treasury Sutra, Chapter 30: Three Paths and Three Vehicles

At that time, the World Honored One said to Sariputra: 'Observe this Bodhisattva of Wisdom Eye, who has attained the four kinds of eloquence, is at ease with all kinds of wisdom, cultivates a firm mind and intention, and expounds the profound mysteries of the Bodhisattva's teachings among the great assembly. How long will it be before this Bodhisattva attains complete and perfect enlightenment?'

Then, Sariputra said to the Buddha: 'World Honored One! Our understanding as Sravakas is shallow and limited. How can we fathom the Great Sage's Dharma teachings? We only hope that the World Honored One will propagate the teachings, so that all those assembled may hear its essence.'

At that time, the World Honored One said to Sariputra: 'Listen carefully, listen carefully, and contemplate well! I will expound the essential points to you.'

Sariputra said: 'Yes, World Honored One!'

The Buddha told Sariputra: 'Going northwest from here, across fourteen Ganges river sands of Buddha lands, there is a Buddha land named Abundant Wisdom Freedom, and the Buddha's name is Wisdom Creator Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidyacarana-sampanna (Vidyacarana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Purusadamyasarathi (Purusadamyasarathi), Sasta Devamanusyanam (Sasta Devamanusyanam), called Buddha (Buddha), World Honored One (Bhagavan). That Buddha Tathagata initially aroused the Bodhi mind, which is vast and boundless, surpassing all sages and those who accept other teachings. That Buddha Tathagata made this great vow: 'If I attain Buddhahood and separate from Samsara, I will not dwell in the noisy, turbulent world of the five defilements, but will make my land pure and flawless. Since I have attained Buddhahood, those who follow me will also attain accomplishment, with men and women distinct from each other, free from greed and desire.' He also made this vow: 'May all beings in my land illuminate each other with light, without the light of the sun, moon, or stars, and may my land be adorned with the seven treasures of crystal, lapis lazuli, conch (a type of jade), agate, pearl, amber, gold, and silver. May my land be like water and milk blended together, and may my Buddha-field have'

一浴池如四天下，鳧雁鴛鴦盡七寶身，悲鳴相和共相娛樂。浴池東口所流水處縱廣千由旬，浴池南口縱廣千由旬，浴池西口縱廣千由旬，浴池北口縱廣千由旬，當浴池中央有自然七寶高座，高下縱廣各千由旬。諸十方無量無限無邊際恒沙國土大乘菩薩，坐樹王下永除心結，降伏魔宮成無上道，即于其日來至此剎，詣我浴池升七寶座，演說大乘不退轉行。大乘翼從發弘誓者皆詣我國，使我國土無大乘菩薩、無大乘辟支佛、無大乘聲聞者。』」

佛復告舍利弗：「今此慧眼菩薩，大乘牢固心難沮壞，當生彼國成等正覺，教化眾生無有窮極。彼國人民壽命各等，無有中夭之者，欲知其壽亦如無量佛國，但男女眾生不如阿彌陀佛國得道者也。」

是時，舍利弗聞佛所說，怪未曾有，一切眾會皆懷狐疑，即從座起，偏露右臂，右膝著地，長跪叉手，前白佛言：「世尊！今聞如來演說大乘不退轉行，大乘翼從成己國土，愿樂欲聞。云何為大乘菩薩？云何為大乘辟支佛？云何為大乘聲聞？」

佛告舍利弗：「菩薩三乘各有三品，辟支三乘亦有三品，聲聞三乘亦有三品。於是，舍利弗！欲知菩薩三乘者，今與汝說。有菩薩大乘，有菩薩辟支佛乘，有菩薩聲聞乘，是謂菩薩三乘。又，舍利弗！辟支佛三乘者，有辟支佛

【現代漢語翻譯】 現代漢語譯本 一個浴池的大小如同四天下（指須彌山四周四大部洲所包括的範圍），池中的野鴨、大雁、鴛鴦都呈現七寶之身，它們鳴叫的聲音和諧動聽，共同享受快樂。浴池東邊的流水出口寬廣各有一千由旬（古印度長度單位），浴池南邊的出口、西邊的出口、北邊的出口也各自寬廣一千由旬。浴池的中央有一個天然形成的七寶高座，高低和寬廣也各自有一千由旬。十方無量、無限、無邊際如同恒河沙數般多的國土中的大乘菩薩，他們坐在菩提樹下永遠消除心中的煩惱，降伏魔宮，成就無上正等正覺，就在那一天來到這個佛國，來到我的浴池，登上七寶座，演說大乘不退轉的修行方法。凡是大乘的追隨者，發下宏大誓願的人，都來到我的國土，使得我的國土沒有大乘菩薩、沒有大乘辟支佛（梵文：Pratyekabuddha，又稱緣覺或獨覺）、沒有大乘聲聞（梵文：Śrāvaka，聽聞佛陀教誨而得解脫者）。』"

佛陀又告訴舍利弗（梵文：Śāriputra，佛陀十大弟子之一，以智慧著稱）: 『現在這位慧眼菩薩，他的大乘之心非常堅定，難以動搖，他將往生到那個佛國，成就正等正覺，教化眾生沒有窮盡。那個佛國的人民壽命相等，沒有中途夭折的人，如果想知道他們的壽命，也如同無量佛國一樣。只是那裡的男女眾生不如阿彌陀佛（梵文：Amitābha）佛國那樣容易得道。』

這時，舍利弗聽到佛陀所說，覺得非常稀有，前所未聞，所有在場的聽眾都心懷疑惑，於是從座位上站起來，袒露右臂，右膝跪地，合掌，向前對佛陀說：『世尊！現在聽聞如來演說大乘不退轉的修行方法，以及大乘的追隨者成就自己的國土，我非常樂意聽聞。什麼是大乘菩薩？什麼是大乘辟支佛？什麼是大乘聲聞？』

佛陀告訴舍利弗：『菩薩的三乘各有三個品類，辟支佛的三乘也有三個品類，聲聞的三乘也有三個品類。舍利弗！你想知道菩薩的三乘嗎？現在我為你解說。有菩薩大乘，有菩薩辟支佛乘，有菩薩聲聞乘，這就是菩薩的三乘。還有，舍利弗！辟支佛的三乘是，有辟支佛

【English Translation】 English version A bathing pond is like the four continents [of the world system], and the ducks, geese, and mandarin ducks all have bodies made of the seven treasures, their sorrowful cries harmonizing as they enjoy themselves together. The outlet of the bathing pond on the east side is a thousand yojanas [an ancient Indian unit of distance] in length and width, the outlet of the bathing pond on the south side is a thousand yojanas in length and width, the outlet of the bathing pond on the west side is a thousand yojanas in length and width, and the outlet of the bathing pond on the north side is a thousand yojanas in length and width. In the center of the bathing pond, there is a naturally formed seat of the seven treasures, its height, depth, length, and width each being a thousand yojanas. The immeasurable, limitless, boundless Bodhisattvas of the Mahayana [Great Vehicle] from countless lands like the sands of the Ganges River, sitting under the King of Trees, forever eliminating the knots in their hearts, subduing the palaces of demons, and attaining unsurpassed enlightenment, will on that very day come to this Buddha-land, go to my bathing pond, ascend the seat of the seven treasures, and expound the irreversible practices of the Mahayana. All those who follow the Mahayana and make great vows will come to my country, so that my country will not be without Mahayana Bodhisattvas, without Mahayana Pratyekabuddhas [Solitary Buddhas], and without Mahayana Śrāvakas [Hearers].』"

The Buddha further told Śāriputra [one of the Buddha's chief disciples, known for his wisdom]: 『Now, this Bodhisattva of Wise Eyes, his Mahayana mind is firm and difficult to destroy. He will be born in that country and attain perfect enlightenment, teaching and transforming sentient beings without end. The lifespans of the people in that country are all equal, and none die prematurely. If you wish to know their lifespan, it is also like that of immeasurable Buddha-lands. However, the men and women there do not attain the Path as easily as in the Buddha-land of Amitābha [the Buddha of Infinite Light].』

At that time, Śāriputra, hearing what the Buddha said, found it unprecedented and unheard of. All those assembled were filled with doubt. Immediately, he rose from his seat, bared his right arm, knelt on his right knee, joined his palms, and said to the Buddha: 『World Honored One! Now, having heard the Tathagata [another name for the Buddha] expound the irreversible practices of the Mahayana, and the followers of the Mahayana establishing their own lands, I wish to hear more. What is a Mahayana Bodhisattva? What is a Mahayana Pratyekabuddha? What is a Mahayana Śrāvaka?』

The Buddha told Śāriputra: 『The three vehicles of Bodhisattvas each have three grades, the three vehicles of Pratyekabuddhas also have three grades, and the three vehicles of Śrāvakas also have three grades. Śāriputra! Do you wish to know the three vehicles of Bodhisattvas? Now I will explain them to you. There is the Mahayana of Bodhisattvas, the Pratyekabuddha-yana of Bodhisattvas, and the Śrāvaka-yana of Bodhisattvas. These are the three vehicles of Bodhisattvas. Furthermore, Śāriputra! The three vehicles of Pratyekabuddhas are: there is the Pratyekabuddha

菩薩大乘，有辟支佛菩薩緣覺乘，有辟支佛菩薩聲聞乘，是謂辟支三乘。又，舍利弗！聲聞三乘者，有聲聞大乘，有聲聞辟支佛乘，有聲聞無著乘，是謂聲聞三乘。」

時，舍利弗復白佛言：「世尊！云何為菩薩大乘？」

佛告舍利弗：「慧眼菩薩所生國土，慧造如來境界是也。若有菩薩摩訶薩，發弘誓心不樂小道，如上所愿，盡得生彼慧造國土。」

時，舍利弗復白佛言：「世尊！云何為菩薩辟支佛乘？」

佛告舍利弗：「西北去此過十四江河沙已，復過十四江河沙數，有佛土名為凈泰，佛名無動如來、至真、等正覺，十號具足。國土清凈無淫怒癡，上下恭順貴修清虛，彼土眾生盡修一行，普出家學無上正真修平等覺。彼佛境界有一浴池，縱廣一佛世界，浴池東口百千萬由旬，浴池南口百千萬由旬，浴池西口百千萬由旬，浴池北口百千萬由旬。諸有菩薩修大乘辟支佛者，盡生彼國。異類奇鳥數十百種遊戲池中，種種香薰遍佈世界，生七寶樹華果香潔。彼池水中憂缽蓮花、缽頭牟花、拘物頭花、分陀利花，皆生於池水中。當池中央有七寶高座，縱廣高下過眾生界，盡諸賢聖所居之處。如是，舍利弗！彼佛國界無有菩薩大乘，唯有菩薩辟支佛乘。所以者何？皆由宿願而得生彼，分別三十七道品

【現代漢語翻譯】 現代漢語譯本：菩薩的大乘，有辟支佛菩薩緣覺乘，有辟支佛菩薩聲聞乘，這被稱為辟支三乘。還有，舍利弗（Śāriputra，佛陀十大弟子之一）！聲聞的三乘，有聲聞大乘，有聲聞辟支佛乘，有聲聞無著乘，這被稱為聲聞三乘。

當時，舍利弗（Śāriputra）再次對佛說：『世尊！什麼是菩薩大乘？』

佛告訴舍利弗（Śāriputra）：『慧眼菩薩所生的國土，是慧造如來的境界。如果有菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），發起宏大的誓願，不喜好小道，如上面所愿，都能往生到慧造國土。』

當時，舍利弗（Śāriputra）再次對佛說：『世尊！什麼是菩薩辟支佛乘？』

佛告訴舍利弗（Śāriputra）：『從這裡向西北方向，經過十四個恒河沙數的世界，再經過十四個恒河沙數的世界，有一個佛土名為凈泰，佛號無動如來（不動如來，不動明王）、至真、等正覺，十種稱號都具備。國土清凈沒有淫慾、嗔怒、愚癡，上下恭敬順從，重視修行清凈虛無，那個國土的眾生都修習一行，普遍出家學習無上正真，修習平等覺悟。那個佛的境界中有一個浴池，縱橫廣闊相當於一個佛的世界，浴池東邊的入口長百千萬由旬（Yojana，古印度長度單位），浴池南邊的入口長百千萬由旬（Yojana），浴池西邊的入口長百千萬由旬（Yojana），浴池北邊的入口長百千萬由旬（Yojana）。所有修習大乘辟支佛的菩薩，都能往生到那個國家。各種奇異的鳥類有數十百種在池中嬉戲，各種香氣薰染遍佈世界，生長著七寶樹，花果香潔。那個池水中生長著優缽羅蓮花（Utpala，青蓮花）、缽頭摩花（Padma，紅蓮花）、拘物頭花（Kumuda，白蓮花）、分陀利花（Pundarika，白蓮花）。在池中央有七寶高座，縱橫高下超過眾生界，是所有賢聖居住的地方。像這樣，舍利弗（Śāriputra）！那個佛的國界沒有菩薩大乘，只有菩薩辟支佛乘。這是什麼原因呢？都是由於宿世的願力而得以往生到那裡，分別修習三十七道品。』

【English Translation】 English version: The Bodhisattva's Great Vehicle includes the Pratyekabuddha-Bodhisattva Pratyekabuddha Vehicle and the Pratyekabuddha-Bodhisattva Śrāvakayāna Vehicle. These are called the three Pratyekabuddha Vehicles. Furthermore, Śāriputra (one of the ten great disciples of the Buddha)! The three Śrāvaka Vehicles are the Śrāvaka Great Vehicle, the Śrāvaka Pratyekabuddha Vehicle, and the Śrāvaka Non-attachment Vehicle. These are called the three Śrāvaka Vehicles.

At that time, Śāriputra (Śāriputra) again said to the Buddha: 'World Honored One! What is the Bodhisattva's Great Vehicle?'

The Buddha told Śāriputra (Śāriputra): 'The land where the Wisdom-eyed Bodhisattva is born is the realm of the Tathāgata (Tathāgata, 如來) of Wisdom Creation. If there are Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, 大菩薩) who generate great vows and do not delight in the small path, as wished above, they will all be born in the land of Wisdom Creation.'

At that time, Śāriputra (Śāriputra) again said to the Buddha: 'World Honored One! What is the Bodhisattva's Pratyekabuddha Vehicle?'

The Buddha told Śāriputra (Śāriputra): 'Going northwest from here, passing fourteen Ganges River sands, and then passing fourteen Ganges River sands, there is a Buddha land named Pure Tranquility, where the Buddha is named Immovable Tathāgata (不動如來, 不動明王), the Utterly True, the Equally Rightly Awakened One, possessing all ten titles. The land is pure, without lust, anger, or delusion. Those above and below are respectful and obedient, valuing the cultivation of purity and emptiness. The beings in that land all cultivate one practice, universally leaving home to study the unsurpassed, truly right, and equally awakened cultivation. In that Buddha's realm, there is a bathing pond, as wide and long as a Buddha world. The eastern entrance of the bathing pond is hundreds of thousands of yojanas (Yojana, 古印度長度單位) long, the southern entrance of the bathing pond is hundreds of thousands of yojanas (Yojana) long, the western entrance of the bathing pond is hundreds of thousands of yojanas (Yojana) long, and the northern entrance of the bathing pond is hundreds of thousands of yojanas (Yojana) long. All Bodhisattvas who cultivate the Great Vehicle Pratyekabuddha are born in that country. Various strange birds, in dozens or hundreds of species, play in the pond. Various fragrances permeate the world, and seven-jeweled trees grow, with fragrant and pure flowers and fruits. In that pond, Utpala (青蓮花) lotuses, Padma (紅蓮花) lotuses, Kumuda (白蓮花) lotuses, and Pundarika (白蓮花) lotuses all grow in the pond. In the center of the pond, there is a seven-jeweled high seat, as wide, long, and high as the realm of beings, the place where all the virtuous and holy ones reside. Thus, Śāriputra (Śāriputra)! That Buddha's realm does not have the Bodhisattva Great Vehicle, only the Bodhisattva Pratyekabuddha Vehicle. Why is that? It is all due to past vows that they are born there, separately cultivating the thirty-seven factors of enlightenment.'

法，共相娛樂演佈道教。是謂，族姓子！菩薩辟支佛乘所居之處，非菩薩聲聞乘所能逮及。」

爾時，世尊與舍利弗便說此偈：

「如來不思議，　　諸法各殊特， 　菩薩大乘慧，　　剎土亦各異。 　賢聖辟支乘，　　普集同一味， 　相勸現教化，　　演布無比法。 　演暢清凈音，　　平等無二心， 　由宿本願報，　　故生彼剎土。 　處七寶高座，　　雷吼震三界， 　所度無有量，　　自然應法律。 　不計生死本，　　不懷憂喜想， 　不著有無行，　　不計本末空。 　今汝舍利弗！　　欲知辟支乘， 　國土佛姓號，　　所說義如是。」

爾時，舍利弗復白佛言：「世尊！如來、至真、等正覺，以廣長舌神口所說菩薩大乘、菩薩緣覺乘，今已具知。愿樂欲聞菩薩聲聞乘所行法則，其事云何？」

爾時，世尊告舍利弗：「西北去此度二十四江河沙已，復過二十四江河沙數，彼有佛土名毛孔光，佛名法觀如來、至真、等正覺，十號具足。彼國清凈，一切眾生具四空定，神足變化超過賢聖。彼有浴池如上無異，皆由宿願而得生彼，剃除鬚髮著袈裟法服，具足六度空無相愿，所度眾生不可稱量。彼土菩薩聲聞乘者，勝我國土一生補處。所以然者，今此菩薩逮阿惟顏，百劫教化盡趣道

【現代漢語翻譯】 現代漢語譯本：

『法』，共同歡快地演說和傳播佛法教義。因此，善男子！菩薩和辟支佛（Pratyekabuddha，獨覺佛）所居住的地方，不是菩薩和聲聞（Śrāvaka，聽聞佛法者）所能達到的。』 當時，世尊對舍利弗（Śāriputra，智慧第一的佛陀弟子）說了這首偈： 『如來的境界不可思議，一切諸法的特性各不相同，菩薩的大乘智慧，以及各個佛土的情況也各不相同。 賢聖和辟支佛聚集在一起，品嚐相同的法味，互相勸勉，展現教化，演說和傳播無與倫比的佛法。 他們宣揚清凈的聲音，以平等無二的心對待眾生，由於過去世的願力，所以才出生在那些佛土。 他們坐在七寶高座上，發出如雷鳴般的吼聲，震動三界，所度化的眾生數量無數，自然地遵循佛法的規律。 他們不執著于生死的根本，不懷有憂愁和喜悅的想法，不執著于有和無的修行，不執著于根本和末端的空性。 現在你，舍利弗！想要了解辟支佛的境界，包括他們的國土、佛的姓號，以及所說的義理，就是這樣。』 當時，舍利弗再次對佛說：『世尊！如來、至真、等正覺，用廣長舌所宣說的菩薩大乘、菩薩緣覺乘，我現在已經完全瞭解。我希望能夠聽聞菩薩聲聞乘所修行的法則，那是怎樣的呢？』 當時，世尊告訴舍利弗：『從這裡向西北方向，經過二十四個恒河沙數量的國土，再超過二十四個恒河沙數量的國土，那裡有一個佛土，名叫毛孔光，佛名叫法觀如來、至真、等正覺，具備如來的十種稱號。那個國土清凈莊嚴，一切眾生都具備四空定（catu-arupa-samapatti，四種無色界禪定），神通變化超過賢聖。那裡有浴池，和前面描述的一樣，都是由於過去世的願力而得以往生。他們剃除鬚髮，穿上袈裟法服，具足六度（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）和空、無相、無愿三昧，所度化的眾生不可稱量。那個佛土的菩薩聲聞乘修行者，勝過我們這個國土的一生補處菩薩（ekajati-pratibaddha，下一生將成佛的菩薩）。之所以這樣，是因為這裡的菩薩證得阿惟顏（avaivartika，不退轉），需要經過百劫的教化才能完全趨向佛道。

【English Translation】 English version:

'Dharma', together joyfully expounding and propagating the teachings of the Dharma. Therefore, sons of good families! The place where Bodhisattvas and Pratyekabuddhas (Solitary Buddhas) reside is not attainable by Bodhisattvas and Śrāvakas (Listeners of the Dharma).' At that time, the World Honored One spoke this verse to Śāriputra (Foremost in wisdom among the Buddha's disciples): 'The realm of the Tathagata is inconceivable, and the characteristics of all dharmas are different. The great vehicle wisdom of Bodhisattvas, and the conditions of each Buddha-land are also different. The virtuous sages and Pratyekabuddhas gather together, tasting the same flavor of Dharma, encouraging each other, displaying teachings, and expounding and propagating the unparalleled Dharma. They proclaim pure sounds, treating all beings with an equal and impartial mind. Due to the vows of past lives, they are born in those Buddha-lands. They sit on high thrones of seven treasures, emitting roars like thunder, shaking the three realms. The number of beings they liberate is immeasurable, naturally following the laws of the Dharma. They are not attached to the root of birth and death, do not harbor thoughts of sorrow and joy, do not cling to the practice of existence and non-existence, and do not cling to the emptiness of beginning and end. Now you, Śāriputra! If you wish to know the realm of the Pratyekabuddhas, including their lands, the Buddhas' names, and the meanings they speak, it is like this.' At that time, Śāriputra said to the Buddha again: 'World Honored One! The Bodhisattva Mahayana and Bodhisattva Pratyekabuddha-yana, spoken by the Tathagata, the Perfectly Enlightened One, with his broad and long tongue, I now fully understand. I wish to hear about the rules of conduct practiced by the Bodhisattva Śrāvakayana, what are they like?' At that time, the World Honored One told Śāriputra: 'Going northwest from here, passing twenty-four Ganges river sands of lands, and then exceeding twenty-four Ganges river sands of lands, there is a Buddha-land named Pore Light, and the Buddha is named Dharma Observation Tathagata, Perfectly Enlightened One, possessing the ten titles of a Tathagata. That land is pure and adorned, and all beings possess the Four Formless Concentrations (catu-arupa-samapatti, the four immaterial absorptions), and their supernatural powers surpass the virtuous sages. There are bathing pools there, just as described above, all due to the vows of past lives that they are born there. They shave their heads and beards, wear the Dharma robes of a monastic, fully possess the Six Perfections (ṣaṭ-pāramitā, generosity, morality, patience, diligence, concentration, and wisdom) and the three samadhis of emptiness, signlessness, and wishlessness. The number of beings they liberate is immeasurable. The practitioners of the Bodhisattva Śrāvakayana in that land surpass the Ekajati-pratibaddha Bodhisattvas (those who will become Buddhas in their next life) in our land. The reason for this is that the Bodhisattvas here attain Avaivartika (non-retrogression) and require hundreds of kalpas of teaching to fully progress towards the path of Buddhahood.'

門，各各成就立不退轉故。不如彼國菩薩聲聞，一日所化濟度眾生，百倍千倍巨億萬倍，不可以譬喻為比。」

爾時，世尊與舍利弗復說頌曰：

「清凈如金精，　　亦如星中月， 　禁戒威儀具，　　乃生彼佛國。 　法觀大賢聖，　　宿積無量行， 　分別虛無慧，　　心正無餘想， 　說法度眾生，　　一會恒沙數， 　盡令具足成，　　菩薩聲聞乘。 　吾昔發意錯，　　苦行不可量， 　不與彼因緣，　　王此五濁世。 　今雖成佛道，　　神足自在游， 　欲愿至彼土，　　無由在其例。 　諸佛境界異，　　所愿各不同， 　欲與彼緣者，　　發願豈在晚？」

爾時，世尊與舍利弗說此偈已，時座上百億那術諸天人民，皆發弘誓曠大之心，愿樂欲生法觀如來菩薩聲聞佛土。彼佛剎土，無有菩薩大乘、無有菩薩辟支佛乘，唯有菩薩聲聞乘，盡生彼國共相娛樂，皆由宿願而得生彼。

爾時，舍利弗復白佛言：「世尊！今聞如來說菩薩摩訶薩菩薩大乘、菩薩辟支佛乘、菩薩聲聞乘，一切眾生皆悉奉行信樂承受。今請如來說辟支佛菩薩大乘、辟支佛辟支佛乘、辟支佛聲聞乘，愿樂欲聞解心狐疑。」

爾時，世尊告舍利弗：「諦聽諦聽，善思念之！吾當與汝一一分別。」

舍利

【現代漢語翻譯】 現代漢語譯本： 『因為他們各自成就了不退轉的地位。不如那個佛國的菩薩和聲聞，他們一天所教化救度的眾生，是這裡的百倍、千倍、巨億萬倍，無法用譬喻來相比。』

當時，世尊對舍利弗又說了頌詞：

『清凈如金精，也像星中的月亮，禁戒和威儀具足，才能生到那個佛國。法觀佛國的大賢聖，宿世積累了無量的修行，能分辨虛無的智慧，心正沒有其他的想法，說法度化眾生，一次集會就有恒河沙數那麼多，全部讓他們具足成就，菩薩和聲聞的果位。我過去發願錯了，苦行不可限量，沒有與那個佛國結下因緣，所以才統治這個五濁惡世。現在雖然成就了佛道，擁有神通和自在的遊行，想要去到那個佛土，也沒有辦法成為其中的一員。諸佛的境界不同，所發的愿也各不相同，想要與那個佛國結緣的人，現在發願難道還晚嗎？』

當時，世尊對舍利弗說了這些偈頌后，當時在座的上百億那術（數量單位）諸天和人民，都發了弘大的誓願，願意往生到法觀如來（佛名）的菩薩聲聞佛土。那個佛剎土，沒有菩薩大乘、沒有菩薩辟支佛乘，只有菩薩聲聞乘，都往生到那個佛國共同娛樂，都是由於過去世的願力才得以生到那裡。

當時，舍利弗又對佛說：『世尊！現在聽您說了菩薩摩訶薩（大菩薩）的菩薩大乘、菩薩辟支佛乘、菩薩聲聞乘，一切眾生都奉行、信樂、接受。現在請您說辟支佛（緣覺）的菩薩大乘、辟支佛辟支佛乘、辟支佛聲聞乘，希望能夠聽聞，解除心中的疑惑。』

當時，世尊告訴舍利弗：『仔細聽，仔細聽，好好思考！我將為你們一一分別解說。』

【English Translation】 English version: 『Because they each achieve the state of non-retrogression. They are superior to the Bodhisattvas and Śrāvakas (hearers) in that Buddha-land, whose conversion and salvation of sentient beings in a single day is a hundredfold, a thousandfold, a hundred millionfold greater, beyond comparison.』

At that time, the World-Honored One spoke the following verses to Śāriputra (one of the Buddha's chief disciples):

『Pure like refined gold, also like the moon among the stars, possessing complete precepts and dignified conduct, one is then born in that Buddha-land. The great sages of Dharmaloka (name of a Buddha land), have accumulated immeasurable practices in past lives, possessing the wisdom to discern emptiness, with upright minds free from other thoughts, preaching the Dharma to liberate sentient beings, with assemblies as numerous as the sands of the Ganges, enabling them all to fully achieve the Bodhisattva and Śrāvaka vehicles. I made a mistake in my initial aspiration, and my ascetic practices are immeasurable, lacking the karmic connection with that land, I rule this world of the five turbidities. Although I have now attained Buddhahood, with supernatural powers and free movement, desiring to reach that land, there is no way to be among them. The realms of the Buddhas are different, and their vows are not the same, for those who wish to connect with that land, is it too late to make vows now?』

At that time, after the World-Honored One spoke these verses to Śāriputra, hundreds of millions of nayutas (large number) of devas (gods) and people in the assembly all made great vows, wishing to be born in the Buddha-land of Dharmaloka Tathāgata (name of a Buddha), Bodhisattvas and Śrāvakas. In that Buddha-land, there is no Bodhisattva Mahāyāna (Great Vehicle), no Bodhisattva Pratyekabuddha (Solitary Buddha) Vehicle, only the Bodhisattva Śrāvaka Vehicle, and all are born in that land to enjoy themselves together, all due to past vows that they are able to be born there.

At that time, Śāriputra again said to the Buddha: 『World-Honored One! Now I have heard you speak of the Bodhisattva Mahāsattva's (Great Bodhisattva) Bodhisattva Mahāyāna, Bodhisattva Pratyekabuddha Vehicle, and Bodhisattva Śrāvaka Vehicle, and all sentient beings practice, believe, and accept them with joy. Now, please speak of the Pratyekabuddha's Bodhisattva Mahāyāna, Pratyekabuddha Pratyekabuddha Vehicle, and Pratyekabuddha Śrāvaka Vehicle, so that we may hear and resolve the doubts in our minds.』

At that time, the World-Honored One said to Śāriputra: 『Listen carefully, listen carefully, and contemplate well! I will explain them to you one by one.』

弗答曰：「如是。世尊！」

佛告舍利弗：「去此西北四十四江河沙，有佛土名曰雷吼，佛名如意如來、至真、等正覺，十號具足。彼國殊特七寶成就，眾生賢柔辯才通達智慧如海，言不妄發說清白事以為禁戒，法法成就不相拒逆。彼有浴池如上所說，彼浴池中有七寶金剛師子之座，高廣上徹眾生之表。一切辟支佛菩薩大乘悉生彼國，共相敬順不懷貢高，本所造緣不違誓願，住壽恒沙神足自在。」

爾時，世尊與舍利弗而說頌曰：

「虛空無邊際，　　清白行各異， 　心如本無慧，　　緣覺所由剎。 　緣覺菩薩乘，　　由昔發意得， 　光相自嚴飾，　　不計優劣行。 　永離諸苦惱，　　不闕諸法相， 　乃從無數世，　　行至得成佛。 　正法如虛空，　　四大無所因， 　聚散須臾間，　　無生不起滅。 　人身多憂慮，　　緣對所縛著， 　彼土寂然定，　　脫此眾患惱。 　若使群萌類，　　精進殖功德， 　欲獲不死法，　　當愿生彼國。 　正使彼佛念，　　欲來至我土， 　無緣無起想，　　終不來此國。 　所以諸佛國，　　各各殊特別， 　由宿所發願，　　所度各不同。 　法辯神妙義，　　義辯決眾疑， 　應辯如聲報，　　此四悉具足。 　若欲立成就，　　愿樂彼佛

【現代漢語翻譯】 現代漢語譯本： 弗回答說：『是的，世尊！』

佛告訴舍利弗（Sariputra）：『從這裡向西北方向，經過四十四個恒河沙數的距離，有一個佛土名叫雷吼，那裡的佛名叫如意如來（Tathagata）、至真、等正覺，具備十種稱號。那個佛土非常殊勝，由七寶構成，眾生賢良柔順，辯才通達，智慧如海，不說虛妄之言，以說清凈真實之事作為禁戒，一切法都成就，互不違逆。那裡有浴池，如同上面所說的那樣，浴池中有七寶金剛獅子座，高大寬廣，向上直達眾生之上。一切辟支佛（Pratyekabuddha）、菩薩（Bodhisattva）、大乘修行者都往生到那個國家，互相尊敬順從，不懷傲慢之心，所造的因緣不違背誓願，壽命恒河沙數，具有神通，自在無礙。』

這時，世尊與舍利弗說了以下偈頌：

『虛空沒有邊際，清凈的行為各自不同，心如果原本沒有智慧，那就是緣覺所由來的剎土。 緣覺、菩薩的修行，都是由過去發願所得，光明的相貌自然莊嚴，不計較優劣之行。 永遠脫離各種苦惱，不缺少各種法的相貌，乃是從無數世以來，修行直至成就佛果。 正法如同虛空，地水火風四大沒有原因，聚合離散只是須臾之間，沒有生起也沒有滅亡。 人的身體多有憂慮，被各種因緣所束縛，那個佛土寂靜安寧，脫離這些眾多的憂患煩惱。 如果使眾生，精進修習功德，想要獲得不死的法，應當發願往生到那個佛國。 即使那位佛想要，來到我的國土，沒有因緣沒有生起念想，最終也不會來到這個國土。 所以各個佛國，各有各的殊勝特別之處，由於過去所發的愿，所度化的眾生也各不相同。 法辯、神妙義，義辯、決斷眾疑，應辯如同聲音的迴應，這四種辯才都具備。 如果想要建立成就，愿樂往生到那個佛國。』

【English Translation】 English version: Sariputra answered: 'So it is, World Honored One!'

The Buddha told Sariputra (Sariputra): 'Going northwest from here, across forty-four Ganges River sands, there is a Buddha land named Thunderous Roar. The Buddha there is named As-You-Wish Tathagata (Tathagata), the Truly Real, the Equally and Correctly Awakened One, complete with the ten titles. That land is especially wonderful, made of the seven treasures. The beings there are virtuous and gentle, with eloquence that is penetrating, wisdom like the sea, and they do not utter falsehoods, taking the speaking of pure and truthful matters as their precepts. All dharmas are accomplished, and they do not contradict each other. There are bathing ponds there, as described above. In those bathing ponds are seven-jeweled vajra lion thrones, tall and wide, reaching above all beings. All Pratyekabuddhas (Pratyekabuddha), Bodhisattvas (Bodhisattva), and Mahayana practitioners are born in that land, respecting and obeying each other, without harboring arrogance. The causes and conditions they have created do not violate their vows, their lifespans are like the sands of the Ganges, and they possess spiritual powers, being free and unhindered.'

At that time, the World Honored One spoke the following verses to Sariputra:

'The void is without boundaries, pure conduct differs, if the mind originally has no wisdom, that is the land from which Pratyekabuddhas arise. The practice of Pratyekabuddhas and Bodhisattvas is obtained from past vows, their radiant appearances are naturally adorned, not calculating superior or inferior conduct. Forever departing from all suffering and afflictions, not lacking any aspects of the Dharma, from countless lifetimes, practicing until attaining Buddhahood. The Proper Dharma is like the void, the four great elements have no cause, gathering and dispersing in an instant, without arising or ceasing. The human body has many worries, bound by various conditions, that land is quiet and peaceful, free from these many afflictions and troubles. If sentient beings, diligently cultivate merit and virtue, desiring to obtain the deathless Dharma, they should vow to be born in that land. Even if that Buddha wanted, to come to my land, without cause or arising thought, he would ultimately not come to this land. Therefore, the Buddha lands, each has its own special and unique qualities, due to the vows made in the past, the beings they liberate are also different. Dharma eloquence, wondrous meaning, meaning eloquence, resolving all doubts, responsive eloquence is like the echo of a sound, these four kinds of eloquence are all complete. If you wish to establish accomplishment, be willing and joyful to be born in that Buddha land.'

者， 　弘誓曠大者，　　立志不虛詐。」

爾時，世尊與舍利弗說此偈時，爾時座上七萬比丘，本求小乘斷漏取證，盡皆回意，愿生彼國為辟支佛菩薩大乘。復有無數諸天人民，逮須陀洹果。

爾時，舍利弗白佛言：「世尊！聞如來說菩薩摩訶薩三道三乘，又復演說辟支佛道菩薩大乘，一切眾會莫不歡然，功德具足善心生焉！今欲愿聞辟支佛辟支佛乘，其義云何？亦使眾生心得開寤。」

爾時，世尊告舍利弗言：「去此西北八十四江河沙數，復過此數，有佛土名曰清琉璃，佛名身相如來、至真、等正覺，十號具足。彼國寬博無眾穢惡，剎土平整坦然無礙。彼有浴池清涼微妙，于池中央有七寶高座，高廣嚴飾至眾生際。諸有得辟支佛辟支乘者，盡現彼國周流教化，講論妙法殊勝之行。諸有發願欲生彼者，皆遂本心中間無礙。」

爾時，世尊與舍利弗而說頌曰：

「一向心意識，　　執意不可動， 　本願所牽連，　　乃生彼佛土。 　積德如恒沙，　　要拔生死元， 　本無性常定，　　泥洹清凈樂。 　辟支緣覺乘，　　執心無邊崖， 　琉璃剎土妙，　　身相如來居。 　面如白蓮花，　　香薰一切剎， 　不受余道果，　　解脫至要妙。 　佛界曠無疆，　　所度不可計， 　辟支

【現代漢語翻譯】 現代漢語譯本： 『立下弘大誓願的人，他的志向真實不虛假。』

這時，世尊與舍利弗（Sariputra）說這偈語時，當時座上有七萬比丘（bhiksu），原本追求小乘，斷除煩惱以證得阿羅漢果，全都改變心意，發願往生那個佛國，成為辟支佛（Pratyekabuddha）或菩薩（Bodhisattva），修習大乘佛法。又有無數的天人和人民，證得了須陀洹果（Srotaapanna）。

這時，舍利弗（Sariputra）對佛說：『世尊！聽聞如來說菩薩摩訶薩（Bodhisattva-Mahasattva）的三道三乘之法，又進一步演說辟支佛道和菩薩大乘之法，所有在場的聽眾無不歡喜，功德圓滿，善心生起！現在想聽聞辟支佛和辟支佛乘的含義是什麼？也使眾生能夠開悟。』

這時，世尊告訴舍利弗（Sariputra）說：『從這裡向西北方向，經過八十四個恒河沙數的世界，再超過這個數量，有一個佛國，名叫清琉璃（Pure Vaidurya），佛號身相如來（Kayalakshana Tathagata）、至真（Arhat）、等正覺（Samyaksambuddha），十種稱號都具備。那個佛國寬廣博大，沒有各種污穢邪惡，國土平整坦蕩，沒有阻礙。那裡有清涼微妙的浴池，在浴池中央有七寶高座，高大寬廣，莊嚴裝飾，直到眾生的邊際。所有證得辟支佛果位，修習辟支佛乘的人，都會顯現在那個佛國，周遊教化，講論殊勝的妙法。所有發願想要往生那個佛國的人，都能實現他們的願望，中間沒有任何障礙。』

這時，世尊與舍利弗（Sariputra）說了以下偈語：

『一心一意，心意識堅定不可動搖， 被往昔的本願所牽引，才能往生到那個佛國。 積累功德如恒河沙數般眾多，一定要拔除生死的根本， 本來就沒有自性，常住于寂靜，涅槃（Nirvana）清凈快樂。 辟支佛緣覺乘，執著的心沒有邊際， 琉璃佛國美妙，身相如來居住在那裡。 佛的面容像白蓮花一樣潔白，香氣薰染一切佛國， 不接受其他道的結果，解脫才是最重要和微妙的。 佛的境界廣闊無邊，所度化的眾生不可計數， 辟支佛

【English Translation】 English version: 『Those whose vows are vast and great, their aspirations are not false or deceitful.』

At that time, when the World Honored One spoke this verse to Sariputra, there were seventy thousand bhiksus (monks) in the assembly who originally sought the Small Vehicle, aiming to cut off defilements and attain enlightenment. All of them changed their minds and vowed to be reborn in that Buddha-land as Pratyekabuddhas (Solitary Buddhas) or Bodhisattvas (enlightenment beings), practicing the Great Vehicle. Furthermore, countless devas (gods) and people attained the Srotaapanna (stream-enterer) fruit.

At that time, Sariputra (one of the chief disciples of the Buddha) said to the Buddha: 『World Honored One! Having heard the Tathagata (another name for the Buddha) speak of the three paths and three vehicles of the Bodhisattva-Mahasattva (Great Bodhisattva), and further expound on the path of the Pratyekabuddha and the Great Vehicle of the Bodhisattva, all those present are delighted, their merits are complete, and wholesome thoughts arise! Now, I wish to hear what the meaning of the Pratyekabuddha and the Pratyekabuddha-yana (Pratyekabuddha Vehicle) is? May it also enable sentient beings to awaken their minds.』

At that time, the World Honored One told Sariputra: 『Going northwest from here, passing eighty-four Ganges river sands of worlds, and then beyond that number, there is a Buddha-land named Pure Vaidurya (Pure Lapis Lazuli), where the Buddha is named Kayalakshana Tathagata (The Thus Come One with Physical Marks), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), possessing all ten titles. That land is vast and broad, without any defilements or evils, the land is level and unobstructed. There are bathing ponds that are cool and subtle, and in the center of the ponds are seven-jeweled high seats, tall and wide, adorned and decorated to the edge of sentient beings. All those who attain the Pratyekabuddha fruit and practice the Pratyekabuddha Vehicle will appear in that land, traveling around to teach and transform, discussing the wonderful Dharma (teachings) and supreme practices. All those who make vows to be reborn in that land will have their original intentions fulfilled without any obstacles.』

At that time, the World Honored One spoke the following verses to Sariputra:

『With one-pointed mind and consciousness, the mind and awareness are firm and immovable, Connected by the original vows, one can be born in that Buddha-land. Accumulating merits like the sands of the Ganges, one must uproot the source of birth and death, Originally without inherent nature, constantly abiding in stillness, Nirvana (liberation) is pure and joyful. The Pratyekabuddha-yana (Solitary Buddha Vehicle), the clinging mind has no boundaries, The Vaidurya (Lapis Lazuli) Buddha-land is wonderful, the Kayalakshana Tathagata (The Thus Come One with Physical Marks) dwells there. The face is like a white lotus flower, the fragrance permeates all Buddha-lands, Not accepting the fruits of other paths, liberation is the most important and subtle. The Buddha's realm is vast and boundless, the beings saved are countless, Pratyekabuddha

要集處，　　說法義無窮。 　解空無有空，　　志趣不退轉， 　行過神仙表，　　故號辟支乘。 　夫欲崇深妙，　　如來無著行， 　咸各齊發愿，　　成佛無有難。 　眾生上中下，　　用心各不同， 　唯當攝一意，　　道果自然至。」

爾時，世尊與舍利弗說此頌時，有七十千比丘，皆發弘誓願生彼國。復有菩薩行人無央數眾，愿樂欲見身相如來、至真、正覺，及彼剎土諸辟支佛。

爾時，世尊知彼眾生心中所念，便放頂相光明照彼佛國，如掌觀珠晃然大明，盡見彼國清凈無瑕大聖賢土。爾時，世尊還攝光明從頂而入。諸菩薩眾欣然大寤，即從座起，禮世尊足，前白佛言：「今蒙大聖布演道化，既蒙光明得見彼土，使我等身舍此形命，愿樂欲生琉璃佛剎。」

爾時，世尊告眾菩薩：「諸族姓子！發意曠大弘誓深固，汝等各各盡生彼國，同時成佛功德成就。」時諸菩薩見授決已，起禮佛足還複本座。

爾時，舍利弗白佛言：「世尊！今聞如來說菩薩大乘、菩薩辟支佛乘、菩薩聲聞乘，辟支佛菩薩乘、辟支佛辟支佛乘，一切眾生諸來會者，信心成就各獲道證。未聞如來說辟支佛菩薩聲聞乘，唯愿開解隨時發遣，令眾會者鹹得聞知。」

爾時，世尊告舍利弗：「西北去此一億七

【現代漢語翻譯】 現代漢語譯本 『要集處，說法義無窮。』（在聚集的地方，宣講佛法的意義是無窮無盡的。） 『解空無有空，志趣不退轉，』（理解空性並非一無所有，立下的志向和興趣不會退轉，） 『行過神仙表，故號辟支乘。』（修行超越神仙的境界，所以稱為辟支佛乘。） 『夫欲崇深妙，如來無著行，』（想要崇尚深奧微妙、如來沒有執著的修行，） 『咸各齊發愿，成佛無有難。』（都一起共同發願，成就佛果就沒有困難。） 『眾生上中下，用心各不同，』（眾生有上等、中等、下等，用心各不相同，） 『唯當攝一意，道果自然至。』（只要能夠專心一致，道果自然就會到來。）』

這時，世尊(釋迦牟尼佛)與舍利弗(智慧第一的佛陀十大弟子之一)說這些偈頌時，有七十千比丘(出家修行的男子)，都發下宏大的誓願要往生到那個佛國。又有無數的菩薩(立志成佛的修行者)行人，願意歡喜地見到身相如如來(佛的稱號之一)、至真、正覺(徹底覺悟的人)，以及那個佛剎(佛所居住的國土)中的各位辟支佛(不依師 обучения，自己覺悟的修行者)。

這時，世尊知道那些眾生心中所想，便從頂上的肉髻放出光明照耀那個佛國，就像用手掌觀看寶珠一樣，光明晃耀極其明亮，完全看見那個佛國清凈沒有瑕疵的大聖賢的國土。這時，世尊收回光明，從頭頂進入。各位菩薩大眾欣喜地覺悟，立刻從座位上站起來，禮拜世尊的腳，上前稟告佛說：『現在蒙受大聖宣揚演說佛法，又蒙受光明得以看見那個佛國，使我們捨棄這個身軀和性命，願意歡喜地往生到琉璃佛剎(藥師佛的凈土)。』

這時，世尊告訴各位菩薩：『各位善男子！發心廣大，弘揚誓願深厚而堅定，你們各自都往生到那個佛國，同時成就佛果，功德圓滿。』當時各位菩薩見到世尊授記之後，起身禮拜佛的腳，回到原來的座位。

這時，舍利弗稟告佛說：『世尊！現在聽聞如來說菩薩大乘(能運載無量眾生，到達涅槃彼岸的法門)、菩薩辟支佛乘、菩薩聲聞乘(聽聞佛法而悟道的修行者)，辟支佛菩薩乘、辟支佛辟支佛乘，一切眾生前來集會的人，信心成就，各自獲得道果的證悟。沒有聽聞如來說辟支佛菩薩聲聞乘，唯愿您開示講解，隨時宣講，讓所有來集會的人都能夠聽聞了解。』

這時，世尊告訴舍利弗：『從西北方向離開這裡一億七千』

【English Translation】 English version 『In places of assembly, the Dharma is expounded with limitless meaning.』 (In places where people gather, the meaning of the Buddha's teachings is expounded without end.) 『Understanding emptiness as not being empty, aspirations do not regress,』 (Understanding that emptiness is not nothingness, the aspirations and interests established will not regress,) 『Practice surpasses the realm of deities, hence called Pratyekabuddha Vehicle.』 (Practice surpasses the realm of deities, therefore it is called the Pratyekabuddha Vehicle.) 『Those who aspire to profound subtlety, the unattached practice of the Tathagata,』 (Those who wish to revere the profound and subtle, the unattached practice of the Tathagata (one of the titles of the Buddha),) 『Together make vows, achieving Buddhahood is not difficult.』 (All together make vows, achieving Buddhahood is not difficult.) 『Sentient beings, superior, middling, and inferior, their minds are different,』 (Sentient beings are superior, middling, and inferior, their minds are different,) 『Only by focusing the mind, the fruit of the Path will naturally come.』 (Only by focusing the mind, the fruit of the Path will naturally come.)』

At that time, when the World Honored One (Shakyamuni Buddha) spoke these verses to Shariputra (one of the Buddha's ten great disciples, known for his wisdom), seventy thousand Bhikshus (monks) all made great vows to be reborn in that Buddha-land. Furthermore, countless Bodhisattva (a practitioner who aspires to become a Buddha) practitioners wished to joyfully see the physical form of the Tathagata (one of the titles of the Buddha), the Perfectly True, the Perfectly Enlightened One, and all the Pratyekabuddhas (self-enlightened beings who do not rely on teachers) in that Buddha-kshetra (Buddha's land).

At that time, the World Honored One, knowing what those beings were thinking in their hearts, emitted light from the protuberance on the top of his head, illuminating that Buddha-land. It was like looking at a jewel in the palm of one's hand, the light shone brightly, completely revealing the pure and flawless land of great sages and virtuous beings in that Buddha-land. Then, the World Honored One withdrew the light, which entered through the top of his head. The Bodhisattva assembly awakened with joy, immediately rose from their seats, prostrated at the feet of the World Honored One, and reported to the Buddha, saying: 『Now, having received the Dharma teachings expounded by the Great Sage, and having been able to see that Buddha-land through the light, we wish to abandon this body and life, and joyfully be reborn in the Vaidurya Buddha-kshetra (Pure Land of Bhaisajyaguru Buddha).』

At that time, the World Honored One told the Bodhisattvas: 『Noble sons! Having made vast aspirations, and having profound and firm vows, each of you will be reborn in that Buddha-land, and at the same time achieve Buddhahood, with merits and virtues fulfilled.』 At that time, the Bodhisattvas, having seen the prediction given by the World Honored One, rose, prostrated at the feet of the Buddha, and returned to their original seats.

At that time, Shariputra reported to the Buddha, saying: 『World Honored One! Now we have heard the Tathagata speak of the Bodhisattva Mahayana (the vehicle that can carry countless beings to the shore of Nirvana), the Bodhisattva Pratyekabuddha Vehicle, the Bodhisattva Sravaka Vehicle (practitioners who attain enlightenment by hearing the Buddha's teachings), the Pratyekabuddha Bodhisattva Vehicle, and the Pratyekabuddha Pratyekabuddha Vehicle. All sentient beings who have come to this assembly, having achieved faith, have each attained the realization of the fruit of the Path. We have not heard the Tathagata speak of the Pratyekabuddha Bodhisattva Sravaka Vehicle. We beseech you to explain and expound it, and to proclaim it at any time, so that all who have come to this assembly may hear and understand.』

At that time, the World Honored One told Shariputra: 『Going northwest from here, one hundred and seventy million』

百萬江河沙數，彼有佛土名曰興顯，佛名廣曜如來、至真、等正覺，十號具足，今現在說法度人無量。世界凈妙眾德具足，志趣皆同不相違背，四等平均哀愍一切，周旋教化不離本行，興顯正法神足變化。彼有浴池七寶莊嚴，光光相照視無厭足。于浴池中生眾花果，香薰苾芬不可稱計。當池中央七寶高座，縱廣高卑上至梵天。一切大聖盡集彼土，宣暢如來六度無極，智慧聞施不離本願，十六殊勝如來深藏，一一達了而現在前。彼土眾生無淫怒癡邪見之者。彼浴池者，一名盡垢，二名受證。若有菩薩摩訶薩，本誓牢固心願清凈，得生彼剎諸根清凈六情完具，悉詣浴池自恣所欲，即于池上諸塵垢盡，成辟支佛菩薩聲聞乘，得等正覺道，眾相莊身觀無厭足，斯由宿願成道果證。」

爾時，世尊與舍利弗而說頌曰：

「心為眾行本，　　導引度識崖， 　弘誓自將御，　　無畏成正覺。 　忘空不計形，　　蠲除心想法， 　三有去形累，　　自然覺道成。 　佛本修空慧，　　不于彼此求， 　悉滅前後心，　　從是成道果。 　今生非後生，　　假號成其名， 　人以幻法惑，　　沒溺於深淵。 　興顯剎土妙，　　諸聖盡雲集， 　廣曜如來尊，　　在彼而教化。 　佛心無不定，　　志堅不可動， 　行盡獲

【現代漢語翻譯】 現代漢語譯本： 如百萬恒河沙數的世界之外，有一個佛國名為興顯（Xingxian，意為興盛顯赫），那裡的佛名為廣曜如來（Guangyao Rulai，意為光芒照耀的如來）、至真（Zhenzhi，意為達到真理）、等正覺（Dengzhengjue，意為完全覺悟者），具備十種稱號，現在正在說法，度化無量眾生。那個世界清凈美妙，具備各種功德，眾生的志向情趣相同，沒有互相違背的情況，以四種平等心（四無量心）慈悲憐憫一切眾生，週而復始地教化，不離最初的修行，興顯佛法的神力，展現種種神通變化。那裡有以七寶莊嚴的浴池，光芒互相輝映，令人百看不厭。浴池中生長著各種花果，香氣濃郁芬芳，無法用言語來形容。浴池中央有七寶高座，縱深、廣闊、高低適宜，向上直達梵天。一切大聖都聚集在那個佛國，宣揚如來的六度波羅蜜（六度無極），以智慧、聞法和佈施不離最初的願望，十六種殊勝的功德是如來甚深隱藏的，一一通達明瞭並且顯現在眼前。那個佛國的眾生沒有淫慾、嗔怒、愚癡和邪見。 那裡的浴池，一個名字叫盡垢（Jinggou，意為清除污垢），另一個名字叫受證（Shouzhen，意為接受驗證）。如果有菩薩摩訶薩（Pusa Mohesa，意為大菩薩），最初的誓願牢固，心願清凈，得以轉生到那個佛國，諸根清凈，六根完好，都來到浴池，隨心所欲地沐浴，立刻在池中洗凈所有的塵垢，成就辟支佛（Pizhi Fo，意為緣覺佛）、菩薩（Pusa，意為覺悟的有情）或聲聞乘（Shengwen Cheng，意為聲聞乘的修行者），獲得等正覺的道果，各種美好的相好莊嚴其身，令人百看不厭，這都是由於過去世的願力，成就了道果的驗證。 當時，世尊（Shizun，意為世間尊者，指釋迦牟尼佛）對舍利弗（Shelifu，意為智慧第一的佛陀弟子）說了以下偈頌： 『心是各種行為的根本，引導眾生度過意識的險崖，弘大的誓願是自身的駕馭者，無所畏懼地成就正覺。 忘卻空性，不執著于形相，去除心中的想法，擺脫三有（欲有、色有、無色有）的束縛，自然而然地成就覺悟之道。 佛陀原本修習空性的智慧，不向外在或內在尋求，完全滅除過去和未來的心念，從此成就道果。 今生並非後世，只是假借名號而形成名稱，人們被虛幻的法所迷惑，沉溺於深深的深淵。 興顯佛國美妙無比，諸位聖者都聚集在那裡，廣曜如來至尊，在那裡教化眾生。 佛陀的心堅定不移，意志堅強不可動搖，行為圓滿就能獲得（道果）。』

【English Translation】 English version: Beyond millions of Ganges River sands, there exists a Buddha-land named Xingxian (Flourishing and Manifesting), where the Buddha is called Guangyao Rulai (Radiant Light Tathagata), Zhenzhi (Attainment of Truth), Dengzhengjue (Perfectly Enlightened One), possessing all ten titles, now preaching the Dharma and liberating countless beings. That world is pure and wonderful, endowed with all virtues, with beings sharing the same aspirations and inclinations, without any contradictions, with fourfold equanimity (Four Immeasurables) compassionately caring for all beings, constantly teaching and transforming without deviating from the original practice, manifesting the divine power and transformations of Xingxian Dharma. There are bathing ponds adorned with seven treasures, with light reflecting each other, pleasing to the eye without satiety. In the bathing ponds grow various flowers and fruits, with fragrant and rich scents, beyond description. In the center of the pond is a seven-jeweled high seat, with appropriate depth, breadth, height, reaching up to the Brahma heavens. All great sages gather in that Buddha-land, proclaiming the Tathagata's Six Paramitas (Six Perfections), with wisdom, hearing the Dharma, and giving without deviating from the original vows, the sixteen extraordinary merits are the Tathagata's profound hidden treasures, each fully understood and manifested before them. The beings in that Buddha-land are without lust, anger, delusion, and wrong views. The bathing ponds there, one is named Jinggou (Cleansing Impurities), and the other is named Shouzhen (Receiving Confirmation). If there are Bodhisattva Mahasattvas (Great Bodhisattvas), with firm original vows and pure aspirations, who are reborn in that Buddha-land, with pure faculties and complete six senses, they all come to the bathing pond, bathing as they wish, and immediately cleanse all the dust and impurities in the pond, attaining Pratyekabuddha (Solitary Buddha), Bodhisattva (Enlightened Being), or Sravaka Vehicle (Hearer Vehicle), obtaining the path of Perfect Enlightenment, with various beautiful marks adorning their bodies, pleasing to the eye without satiety, all due to past vows, achieving the confirmation of the fruit of the path. At that time, the World Honored One (Shizun, referring to Shakyamuni Buddha) spoke the following verses to Sariputra (Shelifu, the Buddha's disciple known for his wisdom): 『The mind is the root of all actions, guiding beings across the perilous cliffs of consciousness, vast vows are one's own charioteer, fearlessly achieving Perfect Enlightenment. Forgetting emptiness, not clinging to form, removing thoughts from the mind, freeing oneself from the bonds of the three realms (Desire Realm, Form Realm, Formless Realm), naturally achieving the path of enlightenment. The Buddha originally cultivated the wisdom of emptiness, not seeking externally or internally, completely extinguishing past and future thoughts, thereby achieving the fruit of the path. This life is not the afterlife, merely a name formed by borrowed designations, people are deluded by illusory dharmas, drowning in a deep abyss. The Xingxian Buddha-land is wonderfully beautiful, all the sages gather there, the honored Guangyao Rulai, teaches and transforms beings there. The Buddha's mind is unwavering, the will is firm and unshakeable, perfect conduct leads to the attainment (of the fruit of the path).』

果實，　　乃得生彼剎。 　池如八解味，　　飲者除眾患， 　結縛自然解，　　便獲無上道。 　辟支聲聞乘，　　功德不可盡， 　執意不分散，　　尋應如來行。 　光明接化人，　　演說功德業， 　心凈如明珠，　　不為塵欲染。 　彼剎實奇特，　　眾行不思議， 　有欲愿樂者，　　吾前未有疑。 　我當扶接汝，　　威神擁護身， 　勿生懈怠意，　　於後悔無益。 　昔從無數劫，　　不遇賢聖人， 　一失人道本，　　欲求甚為難。」

爾時，世尊與舍利弗說此偈時，座上有七千居士，舍憍慢心除去貢高，不著榮飾內自克責：「我等愚惑染俗來久，今聞如來深要正法。」各從座起，前禮佛足，即于佛前發弘誓心：「我等愿樂欲生彼國，唯愿世尊神力將接，無令同誓中有掛礙。」

爾時，世尊告居士等：「汝發道心實為難有，我當證汝成等正覺。」時諸居士聞佛授決，即從座起繞佛三匝，頭面禮足還複本座。

爾時，舍利弗復白佛言：「世尊！今聞如來、至真、等正覺已說菩薩摩訶薩三道三乘之行，復說辟支佛菩薩三道三乘之行。諸來會者聞此正法，皆發無上平等正覺，應一相行不失本際，施為佛事不思議法。未聞如來說聲聞菩薩三道三乘之行，唯愿世尊今宜知時，當與眾會

【現代漢語翻譯】 現代漢語譯本 獲得果實，就能往生到那個佛國。 那裡的池水具有八種殊勝的滋味，飲用的人可以消除各種疾病。 一切束縛自然解開，便能獲得無上的覺悟。 辟支佛（Pratyekabuddha，獨覺佛）和聲聞乘（Śrāvakayāna，小乘）的功德，是無法窮盡的。 只要專心致志不散亂，很快就能契合如來的修行。 佛的光明接引教化眾生，宣說各種功德事業。 內心清凈如同明珠，不會被塵世的慾望所污染。 那個佛國真是奇特，一切修行都不可思議。 如果有人希望往生到那裡，我以前從未有過懷疑。 我應當扶持接引你們，用我的威神之力來保護你們的身體。 不要產生懈怠的想法，等到後悔就來不及了。 過去無數劫以來，都遇不到賢聖之人。 一旦失去人身，想要再獲得就非常困難了。'

這時，世尊對舍利弗（Śāriputra）說這些偈語時，座上有七千位居士，捨棄了驕慢之心，去除了貢高我慢，不追求榮華裝飾，內心自我反省：'我們愚昧迷惑，被世俗污染太久了，今天聽聞如來深奧重要的正法。' 他們各自從座位上站起來，走到佛前頂禮佛足，就在佛前發下宏大的誓願：'我們願意往生到那個佛國，只希望世尊用神力接引我們，不要讓我們共同的誓願受到任何阻礙。'

這時，世尊告訴這些居士們：'你們發起菩提心（bodhicitta，覺悟之心）實在難能可貴，我將為你們授記，將來必定成就等正覺（Sammasambuddha，正等覺）。' 當時，這些居士們聽到佛陀授記，立刻從座位上站起來，繞佛三圈，頭面頂禮佛足，然後回到自己的座位。

這時，舍利弗又對佛說：'世尊！現在聽聞如來、至真（Tathāgata，如來）、等正覺已經宣說了菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）三道三乘的修行，又宣說了辟支佛菩薩三道三乘的修行。前來參加法會的眾生聽聞這些正法，都發起了無上平等正覺之心，應當遵循一相行（eka-lakṣaṇa，無相之行），不失去根本的實相，所作所為都是不可思議的佛事。 我們還沒有聽聞如來說聲聞菩薩三道三乘的修行，希望世尊現在能夠把握時機，為大眾宣說。

【English Translation】 English version Obtaining the fruit, one will then be born in that Buddha-land. The ponds are like the eight flavors of liberation, those who drink from them are rid of all suffering. All bonds are naturally untied, and one then obtains the unsurpassed path. The merits of Pratyekabuddhas (辟支佛) and the Śrāvakayāna (聲聞乘) are inexhaustible. If one's mind is focused and not scattered, one will quickly accord with the practices of the Tathāgata (如來). The light connects and transforms people, expounding meritorious deeds and karma. The mind is pure like a bright pearl, not stained by worldly desires. That Buddha-land is truly wondrous, all practices are inconceivable. If there are those who desire to be born there, I have never had any doubts before. I shall support and receive you, using my majestic power to protect your bodies. Do not give rise to a lazy mind, for regret will be of no benefit. In the past, for countless kalpas (劫), one did not encounter virtuous sages. Once the human form is lost, it is extremely difficult to seek again.'

At that time, when the World-Honored One (世尊) was speaking these verses to Śāriputra (舍利弗), there were seven thousand lay practitioners in the assembly who abandoned their pride and arrogance, did not cling to glory and adornment, and internally reproached themselves: 'We have been foolish and deluded, stained by worldliness for too long, and now we hear the profound and essential Dharma (正法) of the Tathāgata.' Each of them rose from their seats, went forward to prostrate at the Buddha's feet, and then made a great vow before the Buddha: 'We wish to be born in that Buddha-land, and we only hope that the World-Honored One will use his divine power to receive us, so that our shared vow will not be hindered in any way.'

At that time, the World-Honored One told the lay practitioners: 'It is truly rare for you to generate the Bodhicitta (道心), I shall prophesy your attainment of Sammasambuddha (等正覺).' At that time, the lay practitioners, hearing the Buddha's prophecy, immediately rose from their seats, circumambulated the Buddha three times, prostrated with their heads at his feet, and then returned to their seats.

At that time, Śāriputra again said to the Buddha: 'World-Honored One! Now we have heard the Tathāgata, the Perfectly Enlightened One, already expound the practices of the three vehicles and three paths of the Bodhisattva-mahāsattvas (菩薩摩訶薩), and also expound the practices of the three vehicles and three paths of the Pratyekabuddhas. Those who have come to this assembly, hearing this true Dharma, have all generated the mind of unsurpassed, equal, and correct enlightenment, and should follow the one-characteristic practice (一相行), not losing the fundamental reality, and all their actions are inconceivable Buddha-works. We have not yet heard the Tathāgata speak of the practices of the three vehicles and three paths of the Śrāvakabodhisattvas (聲聞菩薩), and we hope that the World-Honored One will now seize the opportunity to expound it for the assembly.'

敷演正要，令諸狐疑永無猶豫。」

爾時，世尊告舍利弗：「諦聽諦聽，善思念之！吾當與汝一一分別。」

舍利弗白佛言：「如是。世尊！」

爾時，佛告舍利弗：「去此西北過百千億江河沙數，有佛土名師子口，佛名法成就如來、至真、等正覺，十號具足，現在說法。大聖所行無不周遍，諸菩薩法皆悉具足，土界清凈威儀禮備，壽命極長無三惡道，以戒德香而自娛樂，五分法身以為禁戒。彼有浴池清凈殊特，香氣苾芬無不周普。彼土虛寂無有石沙，穢惡泰然，亦無山河石壁。彼有浴池深且清涼，一切眾聖盡集彼浴共相娛樂。池中有龍，神德無量三十二頭，隨時降雨普潤世界。當池中央有七寶高座，縱廣一億由旬，諸有得聲聞菩薩乘者，詣彼七寶無畏之座，演說菩薩三十二殊特之業，六度四等無生滅法，斯由宿願乃得生彼。」

爾時，世尊與舍利弗而說頌曰：

「聲聞菩薩乘，　　功勛不思議， 　光明普所照，　　不復興名想。 　剎土極清凈，　　道慧自娛樂， 　永離諸欲愛，　　正法恒顯曜。 　日夜奉修道，　　行凈無所染， 　不見法相本，　　見有窠窟處。 　佛藏甚深妙，　　果實不唐捐， 　宿願所追逮，　　乃得生彼剎。 　彼國盡賢聖，　　演吐甘露法， 　蠲

【現代漢語翻譯】 現代漢語譯本： 『詳細闡述正法要義，使所有疑惑永遠消除。』

當時，世尊告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）: 『仔細聽，仔細聽，好好思考！我將為你們一一分別解說。』

舍利弗（Śāriputra）對佛說：『好的，世尊！』

當時，佛告訴舍利弗（Śāriputra）：『從這裡向西北方向，經過百千億個恒河沙數那麼多的佛土，有一個佛土名叫師子口（Śīḥa-mukha，獅子口），那裡的佛名叫法成就如來（Dharma-siddha-tathāgata）、至真、等正覺，具備如來十種稱號，現在正在說法。大聖所行之處無不周遍，各種菩薩法都完全具備，國土清凈，威儀禮節完備，壽命極長，沒有三惡道，以戒德之香而自我娛樂，以五分法身作為禁戒。那裡有浴池，清凈而特別，香氣濃郁而普遍。那片土地空曠寂靜，沒有石頭沙礫，污穢之物泰然消失，也沒有山河石壁。那裡有浴池，深邃而清涼，一切聖眾都聚集在那裡共同娛樂。池中有龍，具有無量的神通，長著三十二個頭，隨時降雨普潤世界。浴池中央有七寶高座，縱橫一億由旬，凡是得到聲聞乘（Śrāvakayāna，聽聞佛法而修行的乘）或菩薩乘（Bodhisattvayāna，發菩提心利益眾生的乘）果位的人，都可以到那七寶無畏之座，演說菩薩三十二種殊勝的行業，六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）四等（四無量心，慈、悲、喜、舍），以及無生滅法，這是由於過去世的願力才能往生到那個佛土。』

當時，世尊對舍利弗（Śāriputra）說了頌語：

『聲聞菩薩乘，　　功勛不思議， 光明普所照，　　不復興名想。 剎土極清凈，　　道慧自娛樂， 永離諸欲愛，　　正法恒顯曜。 日夜奉修道，　　行凈無所染， 不見法相本，　　見有窠窟處。 佛藏甚深妙，　　果實不唐捐， 宿願所追逮，　　乃得生彼剎。 彼國盡賢聖，　　演吐甘露法， 蠲（juān，免除）』

【English Translation】 English version: 『Elaborating on the essential principles of the Dharma, so that all doubts may be forever dispelled.』

At that time, the World-Honored One said to Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom): 『Listen carefully, listen carefully, and contemplate well! I will explain them to you one by one.』

Śāriputra said to the Buddha: 『Yes, World-Honored One!』

At that time, the Buddha told Śāriputra: 『Going northwest from here, passing through hundreds of thousands of billions of lands as numerous as the sands of the Ganges River, there is a Buddha land named Śīḥa-mukha (Lion's Mouth), where the Buddha is named Dharma-siddha-tathāgata (Tathāgata of Dharma Accomplishment), the Truly Accomplished, the Equally and Rightly Awakened One, possessing all ten titles of a Tathāgata, now expounding the Dharma. The Great Sage's actions are all-pervasive, all Bodhisattva Dharmas are fully possessed, the land is pure, the demeanor and etiquette are complete, the lifespan is extremely long, there are no three evil paths, they enjoy themselves with the fragrance of precepts and virtue, and take the five aggregates of the Dharma body as their precepts. There are bathing ponds there, pure and extraordinary, with fragrant aromas that are all-pervasive. That land is empty and still, without stones or sand, and the filth and evil are naturally absent, nor are there mountains, rivers, or stone walls. There are bathing ponds there, deep and cool, where all the saints gather to enjoy themselves together. In the ponds are dragons, possessing immeasurable divine powers, with thirty-two heads, raining down at any time to universally moisten the world. In the center of the pond is a seven-jeweled high seat, one hundred million yojanas in length and width, and those who have attained the vehicle of Śrāvakayāna (the vehicle of those who practice by hearing the Dharma) or Bodhisattvayāna (the vehicle of those who generate Bodhicitta to benefit sentient beings) can go to that seven-jeweled fearless seat and expound the thirty-two special deeds of Bodhisattvas, the six pāramitās (perfections: generosity, morality, patience, diligence, concentration, and wisdom), the four immeasurables (loving-kindness, compassion, joy, and equanimity), and the Dharma of non-arising and non-ceasing. This is due to past vows that they are able to be born in that land.』

At that time, the World-Honored One spoke the following verses to Śāriputra:

『The Śrāvaka and Bodhisattva vehicles, Their merits are inconceivable, Their light shines universally, And no longer give rise to thoughts of name and form. The Buddha land is extremely pure, They enjoy themselves with the wisdom of the Path, Forever free from desires and love, The True Dharma is always brilliantly displayed. Day and night they reverently cultivate the Path, Their conduct is pure and undefiled, They do not see the original nature of phenomena, But see places of nests and burrows. The Buddha's treasury is profoundly wonderful, The fruits are not in vain, Pursued and attained by past vows, They are able to be born in that land. That country is full of sages and saints, Expounding the nectar of the Dharma, Removing』

除眾穢惡，　　無生老病死。 　頒宣諸法典，　　度人無有量， 　盡趣無為海，　　寂然取滅度。」

爾時，世尊與舍利弗說此偈時，座上有七億那術眾生，聞如來與舍利弗說聲聞菩薩大乘之行，此等諸人本求聲聞斷結受證，今聞大聖說聲聞大乘菩薩之行，各從坐起至世尊所，頭面禮足白佛：「我等愿樂欲生師子口剎土法成就如來所，修清凈行，志求無上正真之道。」

佛言：「善哉，善哉！族姓子！汝等心意曠大無崖，乃能發此聲聞菩薩摩訶衍心，必果所愿亦無有虛。」時彼諸人聞佛授決，欣然歡喜繞佛三匝，頭面作禮，還複本座。

爾時，舍利弗復白佛言：「今聞如來、至真、等正覺，已說菩薩摩訶薩三道三乘，已說辟支佛菩薩三道三乘，復說聲聞菩薩乘。未聞如來說聲聞菩薩辟支佛乘，唯愿世尊以時敷演，使眾會者永無狐疑。」

爾時，世尊告舍利弗：「汝欲聞聲聞辟支佛菩薩乘者，諦聽諦聽，吾當演說。」

舍利弗白佛言：「如是。世尊！」

佛言：「舍利弗！西北去此度一百億江河沙數，彼有佛土名曰晝度，佛名清凈觀如來、至真、等正覺，十號具足。佛土清凈總持不忘，菩薩所行法不思議，化度眾生一向修道，諸法熾盛得佛聖行，神足變化無所觸礙。彼有浴池

【現代漢語翻譯】 現代漢語譯本 『去除一切污穢邪惡，沒有生老病死。 普遍宣揚各種佛法，度化眾生數量無邊， 最終到達無為的境界，寂靜地進入涅槃。』 當時，世尊與舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說這首偈語時，座上有七億那術（Niyuta，數量單位，表示極大的數目）眾生，聽聞如來說與舍利弗說聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、菩薩（Bodhisattva，立志于普度眾生的修行者）和大乘（Mahāyāna，佛教的主要流派之一，強調普度眾生）的修行，這些人原本追求聲聞的修行，斷除煩惱，獲得證悟，現在聽聞大聖（指佛陀）說聲聞、大乘、菩薩的修行，各自從座位上站起，來到世尊處，以頭面禮拜佛足，稟告佛說：『我們願意往生到師子口剎土（Simhakosa-kṣetra，佛國凈土名），法成就如來（Dharma-siddhi-tathāgata，佛名）所在之處，修習清凈的修行，立志追求無上正真之道（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』 佛說：『好啊，好啊！善男子！你們的心意廣大無邊，竟然能夠發起這種聲聞、菩薩、大乘之心，必定能夠實現你們的願望，不會有虛假。』當時那些人聽聞佛陀的授記，欣然歡喜，繞佛三圈，以頭面作禮，回到原來的座位。 當時，舍利弗又稟告佛說：『現在聽聞如來、至真、等正覺（Tathāgata，Arhat，Samyak-saṃbuddha，佛陀的稱號），已經說了菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）的三道三乘，已經說了辟支佛（Pratyekabuddha，不依師自悟的修行者）菩薩的三道三乘，又說了聲聞菩薩乘。沒有聽聞如來說聲聞菩薩辟支佛乘，希望世尊能夠及時演說，使在座的大眾永遠沒有疑惑。』 當時，世尊告訴舍利弗：『你想要聽聞聲聞、辟支佛、菩薩乘的教法嗎？仔細聽，仔細聽，我將為你演說。』 舍利弗稟告佛說：『是的。世尊！』 佛說：『舍利弗！從西北方向離開這裡，經過一百億恒河沙數的世界，那裡有一個佛土名叫晝度（Divākara），佛名清凈觀如來（Vimalalocana-tathāgata）、至真、等正覺，十種稱號都具備。佛土清凈，總持不忘，菩薩所修行的法不可思議，教化度眾生一心向道，各種佛法興盛，獲得佛的聖行，神通變化沒有阻礙。那裡有浴池

【English Translation】 English version 『Eliminating all defilements and evils, free from birth, old age, sickness, and death. Universally proclaiming all the Dharma teachings, delivering sentient beings without measure, Ultimately reaching the realm of non-action, peacefully entering Nirvana.』 At that time, when the World Honored One (Bhagavan, an epithet of the Buddha) was speaking this verse to Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom), there were seven Niyutas (a large number) of beings in the assembly who, upon hearing the Tathāgata (another epithet of the Buddha) speak to Śāriputra about the practices of Śrāvakas (those who attain enlightenment by hearing the Dharma), Bodhisattvas (beings who aspire to attain Buddhahood for the benefit of all beings), and the Mahāyāna (the 'Great Vehicle' of Buddhism, emphasizing universal salvation), these individuals, who originally sought the path of the Śrāvaka, severing afflictions and attaining realization, now hearing the Great Sage (referring to the Buddha) speak of the practices of Śrāvakas, the Mahāyāna, and Bodhisattvas, each rose from their seats and approached the World Honored One, bowing their heads to the ground at the Buddha's feet, and said to the Buddha: 『We wish to be born in the Buddha-field named Simhakosa-kṣetra (Lion's Roar Land), in the presence of Dharma-siddhi-tathāgata (the Thus-Come One Who Accomplishes the Dharma), to cultivate pure practices, aspiring to the Unsurpassed Perfect Enlightenment (Anuttarā-samyak-saṃbodhi).』 The Buddha said: 『Excellent, excellent! Noble sons! Your minds are vast and boundless, that you are able to generate this mind of Śrāvaka, Bodhisattva, and Mahāyāna, you will surely fulfill your wishes, there will be no falsehood.』 At that time, those individuals, hearing the Buddha's prediction, rejoiced with delight, circumambulated the Buddha three times, bowed their heads in reverence, and returned to their original seats. At that time, Śāriputra again said to the Buddha: 『Now having heard the Tathāgata, Arhat (worthy one), Samyak-saṃbuddha (perfectly enlightened one), having spoken of the three paths and three vehicles of the Bodhisattva-mahāsattvas (great Bodhisattvas), having spoken of the three paths and three vehicles of the Pratyekabuddhas (solitary Buddhas, who attain enlightenment on their own), and having spoken of the Śrāvaka Bodhisattva vehicle. We have not heard the Tathāgata speak of the Śrāvaka Bodhisattva Pratyekabuddha vehicle, we hope that the World Honored One will expound on it in due time, so that the assembly will forever be free from doubt.』 At that time, the World Honored One said to Śāriputra: 『Do you wish to hear the teachings of the Śrāvaka, Pratyekabuddha, and Bodhisattva vehicles? Listen carefully, listen carefully, I will explain it to you.』 Śāriputra said to the Buddha: 『Yes. World Honored One!』 The Buddha said: 『Śāriputra! Going northwest from here, passing through a hundred billion Ganges river sands of worlds, there is a Buddha-field named Divākara (Day Maker), the Buddha is named Vimalalocana-tathāgata (Pure Vision Thus Come One), Arhat, Samyak-saṃbuddha, possessing all ten titles. The Buddha-field is pure, possessing perfect retention and non-forgetfulness, the practices of the Bodhisattvas are inconceivable, transforming and delivering sentient beings with a single-minded devotion to the path, all the Dharmas are flourishing, attaining the holy conduct of the Buddha, with supernatural powers and transformations, unimpeded in all ways. There are bathing ponds there

清凈無穢，眾果茂盛香氣馥芬。于池水中生種種華：優缽蓮華、拘牟頭華、波頭牟花、分陀利花。復有異類奇鳥數十百種，在彼池中共相娛樂。諸有得道聲聞辟支佛菩薩乘者，盡生彼剎。于池中央有七寶座，縱廣高下如一億剎土，上過眾生際，諸有發意求聲聞辟支佛菩薩乘，盡生彼剎。」

爾時，世尊與舍利弗而說頌曰：

「晝度清凈剎，　　諸聖盡雲集， 　共說諸道教，　　變化無窮極。 　清凈觀如來，　　本願之所致， 　唸唸無餘想，　　唯修無上道。 　捨本除闇冥，　　現佛光明慧， 　內外悉清凈，　　無復三毒患。 　一切眾生類，　　聞法輒開悟， 　菩薩三道乘，　　無緣得生彼。 　辟支三道乘，　　亦復不得生， 　聲聞辟支乘，　　乃得生彼剎。 　汝等，舍利弗！　　觀彼清凈界， 　所度不可量，　　非我所能及。」

爾時，世尊與舍利弗說此偈已，復有無數百千眾生，內心自念：「我等愚惑沈翳生死，不聞如來無畏大法，如今聞說彼剎清凈善根具足，我等愿樂欲生彼土。」

爾時，世尊知彼眾生心中所念，便告諸天人曰：「汝等後生生彼國土清凈之處，同日同名盡成無上等正覺道。」時諸眾生聞佛授決，歡喜踴躍不能自勝，即從座起頭面禮足，繞佛三匝，還

【現代漢語翻譯】 現代漢語譯本： 清凈無染，各種果實茂盛，香氣濃郁芬芳。在池水中生長著各種各樣的蓮花：優缽蓮華（Utpala）：青蓮花，拘牟頭華（Kumuda）：白睡蓮，波頭牟花（Padma）：紅蓮花，分陀利花（Pundarika）：白蓮花。還有各種各樣奇異的鳥類，成百上千種，在那池水中共同嬉戲娛樂。所有證得聲聞乘、辟支佛乘、菩薩乘的修行者，都往生到那個佛剎。在池水中央有七寶蓮座，縱橫高低如同一個億的佛剎土，高過眾生的邊際。所有發願求聲聞乘、辟支佛乘、菩薩乘的修行者，都往生到那個佛剎。 當時，世尊對舍利弗（Sariputra）說頌語： 『在白天度化清凈的佛剎，各種聖者都雲集在那裡，共同宣說各種道法教義，變化無窮無盡。清凈地觀想如來，這是本願所致，唸唸之間沒有其他的想法，只是修習無上的道法。捨棄根本的愚癡，去除黑暗，顯現佛的光明智慧，內外都清凈，沒有三毒的困擾。一切眾生，聽到佛法就開悟，菩薩的三乘道，沒有因緣是不能往生到那裡的。辟支佛的三乘道，也不能往生到那裡，只有聲聞、辟支佛乘，才能往生到那個佛剎。你們，舍利弗！觀看那清凈的境界，所度化的眾生不可衡量，不是我所能及的。』 當時，世尊對舍利弗說完這些偈頌后，又有無數百千的眾生，內心自念：『我們愚昧迷惑，沉溺於生死輪迴，沒有聽聞如來無畏的大法，如今聽聞說那個佛剎清凈，善根具足，我們願意往生到那個國土。』 當時，世尊知道那些眾生心中所想，便告訴諸天人說：『你們將來往生到那個國土清凈的地方，同一天，同一個名字，都成就無上正等正覺的佛道。』當時，那些眾生聽到佛陀的授記，歡喜踴躍，不能自已，立即從座位上站起來，頭面頂禮佛足，繞佛三圈，然後退回。

【English Translation】 English version: Pristine and without defilement, abundant with various fruits, its fragrance rich and sweet. In the pond waters grow all kinds of lotuses: Utpala (blue lotus), Kumuda (white water lily), Padma (red lotus), and Pundarika (white lotus). Moreover, there are various kinds of extraordinary birds, hundreds and thousands of them, playing and enjoying themselves together in that pond. All those who have attained the vehicles of Sravaka, Pratyekabuddha, and Bodhisattva are born in that Buddha-land. In the center of the pond is a seven-jeweled seat, its length, width, and height like a billion Buddha-lands, surpassing the limits of sentient beings. All those who aspire to seek the vehicles of Sravaka, Pratyekabuddha, and Bodhisattva are born in that Buddha-land. At that time, the World-Honored One spoke the following verses to Sariputra: 『During the day, the pure Buddha-land is being delivered, all the sages gather there, together expounding the teachings of the various paths, their transformations infinite and boundless. Purely contemplate the Tathagata, this is brought about by original vows, in every thought there are no other thoughts, only cultivating the unsurpassed path. Abandoning the root of ignorance, removing the darkness, manifesting the Buddha's light and wisdom, both inside and outside are pure, without the affliction of the three poisons. All sentient beings, upon hearing the Dharma, awaken, the three vehicles of Bodhisattvas, without the right conditions, cannot be born there. The three vehicles of Pratyekabuddhas also cannot be born there, only those of Sravaka and Pratyekabuddha vehicles can be born in that Buddha-land. You, Sariputra! Observe that pure realm, the beings delivered are immeasurable, beyond my ability to describe.』 At that time, after the World-Honored One spoke these verses to Sariputra, there were countless hundreds of thousands of beings who thought to themselves: 『We are foolish and deluded, submerged in the cycle of birth and death, not having heard the Tathagata's fearless great Dharma. Now, having heard that Buddha-land is pure and complete with good roots, we wish to be born in that land.』 At that time, the World-Honored One, knowing the thoughts in the minds of those beings, then told the Devas and humans: 『You will be born in that pure land in the future, on the same day, with the same name, all attaining the unsurpassed, equal, and right enlightenment.』 At that time, those beings, hearing the Buddha's prediction, rejoiced and leaped for joy, unable to contain themselves, immediately rose from their seats, bowed their heads and paid homage at the Buddha's feet, circumambulated the Buddha three times, and then withdrew.

複本座。

爾時，舍利弗白佛言：「世尊！以聞如來、至真、等正覺，說菩薩摩訶薩三道三乘，復說辟支佛菩薩三道三乘，復聞聲聞菩薩乘、復聞聲聞辟支佛乘，一切眾會莫不欣然。今請如來說聲聞聲聞菩薩乘，令眾會者悉得開解。」

爾時，世尊告舍利弗：「汝欲聞聲聞聲聞菩薩乘者，諦聽諦聽，善思念之！吾當與汝一一分別。」

舍利弗白佛言：「如是。世尊！」

佛告舍利弗：「去此西北八十四江河沙數，有剎土名曰無盡，佛名徹聽如來、至真、等正覺，十號具足。彼國清凈眾生柔和，三世智慧以為道教，行菩薩法不失總持，一切眾生盡同一意，奉修正法共相娛樂，無量三昧而現在前，行諸佛觀不失本要。彼有浴池微妙無比，賢聖大慈所遊戲處，常轉法輪不退轉行，使諸菩薩悉得成就，諸有發意中間不退，盡得生彼無盡剎土。」

爾時，世尊與舍利弗而說頌曰：

「無盡清凈剎，　　徹聽如來國， 　本願所追逮，　　眾想悉成就。 　一切諸賢聖，　　盡應彼剎土， 　眾德自瓔珞，　　演說無比教。 　開化一切人，　　皆同其至味， 　入定等三昧，　　眾行悉具足。 　本從無數劫，　　行權不捨愿， 　十力無所畏，　　故生彼佛剎。 　世尊普慈蓋，　　愍哀一

【現代漢語翻譯】 現代漢語譯本 複本座。

這時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）對佛說：『世尊！我們聽聞如來（Tathāgata，佛的稱號之一，意為「如實而來者」）、至真（Arhat，阿羅漢的另一種譯法，指斷盡煩惱，證得解脫的聖者）、等正覺（Samyak-saṃbuddha，正等覺者，指通過自身努力達到圓滿覺悟的佛陀）宣說菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩，指發菩提心，以救度眾生為己任的修行者）的三道三乘，又聽聞辟支佛（Pratyekabuddha，緣覺，指無師自悟，但不能教化他人的修行者）菩薩的三道三乘，又聽聞聲聞（Śrāvaka，聽聞佛法而修行的弟子）菩薩乘，又聽聞聲聞辟支佛乘，所有在場的聽眾都非常高興。現在懇請如來說一說聲聞聲聞菩薩乘，讓所有在場的人都能理解。』

這時，世尊告訴舍利弗：『你想聽聲聞聲聞菩薩乘嗎？仔細聽，仔細聽，好好思考！我將為你一一分別解說。』

舍利弗對佛說：『是的，世尊！』

佛告訴舍利弗：『從這裡向西北方向，經過八十四江河沙數（gaṅgānadīvālukā，比喻極多的數量）的距離，有一個剎土（kṣetra，佛國，佛所居住和教化的世界）名叫無盡，佛號徹聽如來、至真、等正覺，十號（佛的十種稱號）具足。那個國家清凈，眾生柔和，以三世（過去、現在、未來）的智慧作為教導，奉行菩薩法而不失去總持（dhāraṇī，陀羅尼，指總攝憶持佛法而不忘失的法門），一切眾生都心意相同，奉行修正法，共同娛樂，無量三昧（samādhi，禪定，指精神高度集中和統一的狀態）顯現在前，修習諸佛的觀行而不失去根本要領。那裡有浴池，微妙無比，是賢聖大慈（mahākaruṇā，偉大的慈悲）所遊戲的地方，常轉法輪（dharma-cakra，佛法之輪，比喻佛陀的教法能夠摧破眾生的煩惱）而不退轉，使所有菩薩都能成就，凡是發菩提心（bodhicitta，立志成佛的心）而中間不退轉的，都能往生到那個無盡剎土。』

這時，世尊對舍利弗說了以下偈頌：

『無盡清凈剎， 徹聽如來國， 本願所追逮， 眾想悉成就。 一切諸賢聖， 盡應彼剎土， 眾德自瓔珞， 演說無比教。 開化一切人， 皆同其至味， 入定等三昧， 眾行悉具足。 本從無數劫， 行權不捨愿， 十力無所畏， 故生彼佛剎。 世尊普慈蓋， 愍哀一切』

【English Translation】 English version Reverently I take my seat.

At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) said to the Buddha: 'World Honored One! We have heard the Tathāgata (one of the titles of the Buddha, meaning 'the one who comes as it is'), the Arhat (another translation of Arhat, referring to a saint who has exhausted all afflictions and attained liberation), the Samyak-saṃbuddha (the perfectly enlightened one, referring to the Buddha who has attained perfect enlightenment through his own efforts) speak of the three paths and three vehicles of the Bodhisattva-mahāsattva (great Bodhisattva, referring to a practitioner who has generated the Bodhi mind and takes the salvation of sentient beings as his responsibility), and we have also heard of the three paths and three vehicles of the Pratyekabuddha (Solitary Buddha, referring to a practitioner who is enlightened without a teacher but cannot teach others), and we have also heard of the Śrāvaka (disciple who practices by hearing the Buddha's teachings) Bodhisattva vehicle, and we have also heard of the Śrāvaka Pratyekabuddha vehicle, and all those present are very happy. Now, I respectfully request the Tathāgata to speak about the Śrāvaka Śrāvaka Bodhisattva vehicle, so that all those present can understand.'

At that time, the World Honored One said to Śāriputra: 'Do you want to hear about the Śrāvaka Śrāvaka Bodhisattva vehicle? Listen carefully, listen carefully, and think carefully! I will explain it to you one by one.'

Śāriputra said to the Buddha: 'Yes, World Honored One!'

The Buddha said to Śāriputra: 'From here to the northwest, after passing through a distance of eighty-four Ganges river sands (gaṅgānadīvālukā, a metaphor for an extremely large number), there is a Buddha-land (kṣetra, a Buddha's land, the world where the Buddha resides and teaches) called Endless, and the Buddha is named Thoroughly Hearing Tathāgata, Arhat, Samyak-saṃbuddha, complete with the ten titles (the ten titles of the Buddha). That country is pure, the beings are gentle, and they use the wisdom of the three times (past, present, and future) as their teaching, practice the Bodhisattva Dharma without losing the dhāraṇī (a method of comprehensively remembering and retaining the Buddha's teachings without forgetting), all beings are of the same mind, practice the correct Dharma together, and enjoy themselves together, and countless samādhi (meditative concentration, referring to a state of high mental concentration and unity) appear before them, and they practice the contemplation of the Buddhas without losing the fundamental essentials. There is a bathing pool there, wonderfully incomparable, a place where the virtuous and holy great compassion (mahākaruṇā, great compassion) play, constantly turning the Dharma wheel (dharma-cakra, the wheel of the Dharma, a metaphor for the Buddha's teachings being able to destroy the afflictions of sentient beings) without turning back, enabling all Bodhisattvas to achieve, and all those who generate the Bodhi mind (bodhicitta, the mind to aspire to Buddhahood) and do not turn back in the middle can be reborn in that Endless Buddha-land.'

At that time, the World Honored One spoke the following verses to Śāriputra:

'Endless pure land, Thoroughly Hearing Tathāgata's country, Original vows pursued, All thoughts are accomplished. All the virtuous and holy, All should be in that land, Virtues adorn themselves, Expounding incomparable teachings. Enlightening all people, All share the same supreme taste, Entering samādhi and other samādhis, All practices are complete. Originally from countless kalpas, Practicing expedient means without abandoning vows, Ten powers and fearlessness, Therefore born in that Buddha-land. World Honored One's universal compassionate cover, Pities all.'

切人， 　念想不離愿，　　自然成正覺。 　猶如日光明，　　悉照于萬品， 　菩薩所行慈，　　一切普蒙恩。」

爾時，世尊與舍利弗說此偈時，有十三億眾生，皆發無上，愿生彼國為聲聞聲聞乘，上修無上梵行。

爾時，世尊知眾會心中所念便笑，口出五色光，繞佛三匝還從面門入。時，舍利弗即從座起，整理衣服，長跪叉手，前白佛言：「唯然，世尊！佛不妄笑，愿聞其意。」

佛告舍利弗：「汝見此十三億那術人不？后將來世過此賢劫盡同一愿，當生彼土成等正覺修清凈行。」◎

菩薩瓔珞經卷第十 大正藏第 16 冊 No. 0656 菩薩瓔珞經

菩薩瓔珞經卷第十一(一名現在報)

姚秦涼州沙門竺佛念譯

◎供養舍利品第三十一

爾時，尊者長老須菩提，在大眾中竊生此心：「今聞如來、至真、等正覺說極妙之法，無限曠大不可思議，非是辟支所及。諸法自然無有生滅，云何于無生滅法中有三道三乘？」是時，長老須菩提即從坐起，齊整衣服偏露右臂，右膝著地長跪叉手，即以此偈而嘆頌曰：

「本無如來法，　　如空無有形， 　云何於三道，　　各有三乘行？ 　一相本無相，　　亦不見生滅， 　學道無窮盡，　　息心為第一

【現代漢語翻譯】 現代漢語譯本： 切人啊， 念頭和想法不離最初的誓願， 自然就能成就正等正覺。 就像太陽的光明一樣， 完全照耀著世間萬物， 菩薩所修行的慈悲， 一切眾生普遍蒙受恩澤。

    這時，世尊與舍利弗（Sariputra）說這些偈語時，有十三億眾生，都發起了無上菩提心，願望往生到西方極樂世界，作為聲聞乘（Sravakayana）的弟子，進一步修習無上的清凈梵行。

    這時，世尊知道大眾心中所想，便露出微笑，口中放出五色光芒，繞佛身三圈后，又從面門進入。當時，舍利弗（Sariputra）立即從座位上站起，整理好衣物，長跪合掌，向前對佛說：『是的，世尊！佛陀不會無緣無故地微笑，希望能夠聽聞其中的含義。』

    佛告訴舍利弗（Sariputra）：『你看見這十三億那術人（Nayu）了嗎？他們將來在未來世，經過這個賢劫（Bhadrakalpa）結束時，都會有相同的願望，應當往生到西方極樂世界，成就正等正覺，修習清凈的修行。』

    菩薩瓔珞經卷第十

大正藏第 16 冊 No. 0656 菩薩瓔珞經

    菩薩瓔珞經卷第十一(一名現在報)

    姚秦涼州沙門竺佛念譯

    ◎供養舍利品第三十一

    這時，尊者長老須菩提（Subhuti），在大眾中暗自生起這樣的想法：『如今聽聞如來、至真、等正覺宣說極其微妙的佛法，無限廣大不可思議，不是辟支佛（Pratyekabuddha）所能達到的境界。諸法自然而然，沒有生滅，為什麼在沒有生滅的法中，會有三道三乘的分別呢？』這時，長老須菩提（Subhuti）立即從座位上站起，整理好衣物，袒露右臂，右膝著地長跪合掌，就用這些偈語來讚歎歌頌：

『本來就沒有如來法， 就像虛空一樣沒有形狀， 為什麼在三道之中， 各有三乘的修行？ 一相的實相本來就沒有相， 也看不見生滅， 學習佛道沒有窮盡， 讓心止息是第一要務。

【English Translation】 English version: Cutting people off, Thoughts and aspirations not departing from the vow, Naturally accomplishing perfect enlightenment. Like the sunlight, Completely illuminating all things, The compassion practiced by Bodhisattvas, All beings universally receiving grace."

    At that time, when the World-Honored One spoke these verses to Sariputra, thirteen billion beings all aroused the supreme Bodhi mind, wishing to be reborn in that land as disciples of the Sravakayana (Vehicle of Hearers), further cultivating the unsurpassed pure Brahma-conduct.

    At that time, the World-Honored One, knowing the thoughts in the minds of the assembly, smiled, and from his mouth emitted five-colored rays of light, which circled the Buddha three times and then entered from his face. Then, Sariputra immediately rose from his seat, arranged his robes, knelt on his right knee, joined his palms, and said to the Buddha, 'Yes, World-Honored One! The Buddha does not smile without a reason; I wish to hear its meaning.'

    The Buddha told Sariputra, 'Do you see these thirteen billion Nayu people? In the future, when this Bhadrakalpa (Kalpa of the Worthy) comes to an end, they will all have the same wish, and they should be reborn in that land, accomplish perfect enlightenment, and cultivate pure conduct.'

    Bodhisattva Garland Sutra, Scroll 10

Tripitaka No. 0656, Volume 16, Bodhisattva Garland Sutra

    Bodhisattva Garland Sutra, Scroll 11 (also named Present Retribution)

    Translated by the Shramana Z竺佛念 from Liangzhou of the Yao Qin Dynasty

    ◎ Chapter 31: Offering to the Relics

    At that time, the Venerable Elder Subhuti, secretly conceived this thought in the assembly: 'Now I hear the Tathagata, the Truly Real, the Perfectly Enlightened One, speaking the most wonderful Dharma, infinitely vast and inconceivable, not attainable by Pratyekabuddhas (Solitary Buddhas). All dharmas are natural and without arising or ceasing, so why are there distinctions of the Three Paths and Three Vehicles in the Dharma that is without arising or ceasing?' At that time, the Elder Subhuti immediately rose from his seat, arranged his robes, bared his right arm, knelt on his right knee, joined his palms, and praised with these verses:

'Originally, there is no Dharma of the Tathagata, Like the empty space, without form, Why, in the Three Paths, Are there the practices of the Three Vehicles? The one aspect is originally without aspect, And also unseen in arising or ceasing, Learning the Way is without end, To cease the mind is the foremost.'

。 　如海無增減，　　吞流無有厭， 　虛空正法性，　　曠大亦復然。 　佛為眾聖王，　　三界無等侶， 　演布無窮慧，　　度于未度者。 　功成不念報，　　不求尊豪貴， 　勉濟一切人，　　獲于無上道。 　如日照天下，　　處闇悉蒙明， 　聖人降神生，　　莫不得蒙濟。 　四大本無主，　　忽然在五道， 　受入三毒根，　　遂生有無想。 　形累在縛著，　　識想乃滋甚， 　如沒在深淵，　　欲濟甚為難。 　菩薩大乘學，　　剎土各不同， 　設欲取滅度，　　舍利為所在。 　唯愿人中尊，　　敷演令開悟， 　普為大世界，　　分別善惡趣。」

爾時，長老須菩提以此偈問佛已，即從坐起，繞佛三匝，還複本位。

爾時，世尊復以此偈報須菩提：

「佛子須菩提，　　空慧為第一， 　暢達三世法，　　所說甚玄微。 　所念不為己，　　愍念一切人， 　常想滅生死，　　永在無為處。 　佛道不思議，　　攝意乃應律， 　入定神足力，　　應感不可量。 　菩薩大乘跡，　　現變如恒沙， 　教化已周訖，　　寂然滅心意。 　見成未必成，　　猶有存亡心， 　成亦本無成，　　乃應解脫慧。」

爾時，世尊告須菩提：「過去無數恒沙諸佛所說道教，

【現代漢語翻譯】 現代漢語譯本 大海不會因為水流的增加而增加，也不會厭倦吞納河流。 虛空和正法的性質，也是一樣的廣闊無邊。 佛是所有聖賢之王，在三界之內沒有可以與之相比的。 佛演說無盡的智慧，度化那些尚未被度化的人。 功德圓滿后不求回報，不追求尊貴和榮耀， 努力救濟所有的人，最終獲得無上的覺悟。 如同太陽照耀天下，處於黑暗中的一切都蒙受光明， 聖人降生於世，沒有誰不能得到救濟。 四大（地、水、火、風）原本沒有主宰，忽然出現在五道（地獄、餓鬼、畜生、人、天）之中， 接受並攝入貪、嗔、癡這三毒的根源，於是產生了有和無的種種想法。 形體的束縛和執著，以及識別和思慮，都更加嚴重， 如同沉沒在深淵之中，想要解脫出來非常困難。 菩薩修學大乘佛法，在不同的剎土（佛國）各有不同， 即使想要進入涅槃，舍利（遺骨）也會留在那裡。 唯愿人中之尊（佛），詳細地解說，使我們開悟， 普遍地為這大千世界，分辨善惡的去處。」

當時，長老須菩提用這些偈頌向佛提問之後，就從座位上站起來，繞佛三圈，然後回到原來的位置。

當時，世尊又用這些偈頌回答須菩提：

『佛子須菩提，在領悟空性智慧方面是第一的， 通達過去、現在、未來三世的佛法，所說的話非常深奧微妙。 所思所想不是爲了自己，而是憐憫一切眾生， 常常想著滅除生死輪迴，永遠處於無為的境界。 佛道不可思議，收攝心意才能符合戒律， 進入禪定后，具有神通和力量，所產生的感應不可估量。 菩薩修學大乘的足跡，所顯現的變化如恒河沙數一般， 教化眾生已經圓滿結束，心意寂靜而進入涅槃。 所見到的成就未必是真正的成就，心中仍然存在生存和死亡的念頭， 成就的本性就是沒有成就，這樣才能符合解脫的智慧。』

當時，世尊告訴須菩提：「過去無數恒河沙數諸佛所說的道教，

【English Translation】 English version The ocean does not increase with the influx of streams, nor does it tire of swallowing rivers. The nature of emptiness and the true Dharma is similarly vast and boundless. The Buddha is the king of all sages, without equal in the Three Realms (desire realm, form realm, formless realm). The Buddha expounds infinite wisdom, delivering those who have not yet been delivered. Having perfected merit, he seeks no reward, nor does he pursue honor and glory, He strives to save all people, ultimately attaining unsurpassed enlightenment. Like the sun shining upon the world, all in darkness receive light, When a sage descends into the world, none are unable to receive salvation. The Four Great Elements (earth, water, fire, wind) originally have no master, suddenly appearing in the Five Paths (hell, hungry ghosts, animals, humans, gods), Accepting and absorbing the roots of the Three Poisons (greed, hatred, delusion), thus giving rise to various thoughts of existence and non-existence. The bondage and attachment to form, as well as the processes of recognition and thought, become even more severe, Like sinking into a deep abyss, it is extremely difficult to escape. Bodhisattvas study the Mahayana teachings, each different in their respective Buddha-lands (buddha-fields), Even if they wish to enter Nirvana, their relics (śarīra) will remain. May the Honored One among humans (the Buddha), explain in detail and enlighten us, Universally for this great world, distinguishing between the destinations of good and evil.」

At that time, the elder Subhuti, after asking the Buddha with these verses, rose from his seat, circumambulated the Buddha three times, and then returned to his original position.

At that time, the World Honored One replied to Subhuti with these verses:

『Disciple of the Buddha, Subhuti, you are foremost in understanding the wisdom of emptiness, Penetrating the Dharma of the three times (past, present, future), what you say is extremely profound and subtle. What you think and contemplate is not for yourself, but out of compassion for all beings, Constantly thinking of extinguishing the cycle of birth and death, eternally abiding in the state of non-action (wuwei). The Buddha's path is inconceivable, restraining the mind is necessary to accord with the precepts, Having entered samadhi, one possesses supernatural powers and strength, the resulting responses are immeasurable. The traces of Bodhisattvas studying the Mahayana, the transformations manifested are like the sands of the Ganges, Having completed the teaching of sentient beings, their minds are stilled and they enter Nirvana. What is seen as accomplished is not necessarily truly accomplished, there still exists the thought of survival and death in the mind, The nature of accomplishment is that there is no accomplishment, only then does it accord with the wisdom of liberation.』

At that time, the World Honored One told Subhuti: 「The teachings of the past countless Buddhas, as numerous as the sands of the Ganges,

濟度眾生各各不同。或有如來、至真、等正覺，教化眾生凈佛國土，從一佛國至一佛國，供養承事諸佛世尊，接度眾生於無餘泥洹界而般泥洹，然後如來乃取滅度。或有如來、至真、等正覺，凈己國土，現不思議神足變化，入佛定意，敷演道教三十七品。或經一劫至百千劫，教化終訖，皆使眾生永離眾苦，于無餘泥洹界使般泥洹，然後如來現般泥洹，留身在後，普使一切興致供養，顯極伎樂而娛樂之，神變光明六度無極，復令無央數眾生悉得無為大道。或有如來，在世教化修勤苦行，荷負眾生為人重任，游至諸佛一切剎土，承受正法修無上大道。復于彼剎現神足道，于無央數諸佛世界，教化周訖現取滅度，復現留全身舍利，遍滿三千大千世界，育養眾生凈佛國土。教化既周，復使無數眾生於無餘泥洹界而般泥洹，然後如來乃取滅度。」

佛復告長老須菩提：「如來法身眾德具足，色身教化不可稱量，復留全身舍利接度眾生，所度眾生不可窮盡。若有善男子、善女人，信心牢固恭奉三寶，及供養三世諸佛世尊，其功德福不可稱量。」

爾時，長老須菩提白佛言：「若有善男子、善女人，信佛信法信比丘僧，除去猶豫不懷邪見，供養法身及現在色身，及供養全身舍利，此三功德何者為多？」

爾時，世

【現代漢語翻譯】 現代漢語譯本 濟度眾生的方式各有不同。有些如來（Tathagata，佛的稱號之一）、至真（the truly genuine one，佛的稱號之一）、等正覺（Sammasambuddha，正等覺者，佛的稱號之一），教化眾生，清凈佛國，從一個佛國到另一個佛國，供養承事各位佛世尊，接引眾生進入無餘涅槃界而般涅槃（Parinirvana，完全的涅槃），然後如來才示現滅度（passing away）。 有些如來、至真、等正覺，清凈自己的國土，顯現不可思議的神足變化（神通變化），進入佛的禪定，闡述三十七道品（通往覺悟的三十七種修行方法）。或者經歷一劫（kalpa，極長的時間單位）乃至百千劫，教化完畢，使所有眾生永遠脫離各種痛苦，在無餘涅槃界進入般涅槃，然後如來示現般涅槃，留下全身舍利在後世，普遍使一切眾生興起供養之心，用盛大的伎樂來娛樂，顯現神變光明和六度波羅蜜（Six Perfections，六種達到彼岸的修行），又使無數眾生都得到無為大道（the unconditioned path）。 有些如來，在世間教化，修行勤苦之行，承擔眾生重任，遊歷到諸佛的一切剎土（Buddha-field，佛的國土），承受正法，修習無上大道。又在那些佛土顯現神足神通，在無數的佛世界，教化完畢后示現滅度，又示現留下全身舍利，遍滿三千大千世界（a vast cosmos），育養眾生，清凈佛國。教化結束后，又使無數眾生在無餘涅槃界進入般涅槃，然後如來才示現滅度。 佛陀又告訴長老須菩提（Subhuti，佛陀的弟子）: 『如來的法身（Dharmakaya，佛的法性之身）具備一切功德，色身（Rupakaya，佛的色相之身）的教化不可稱量，又留下全身舍利接引眾生，所度化的眾生不可窮盡。如果有善男子、善女人，信心堅定，恭敬奉事三寶（the Three Jewels，佛、法、僧），以及供養三世（過去、現在、未來）諸佛世尊，他們的功德福報不可稱量。』 當時，長老須菩提對佛說：『如果有善男子、善女人，信仰佛、信仰法、信仰比丘僧（Bhikkhu Sangha，比丘僧團），除去猶豫，不懷邪見，供養法身以及現在的色身，以及供養全身舍利，這三種功德哪一種最多呢？』 當時，世尊（the World-Honored One）

【English Translation】 English version The ways of delivering sentient beings are each different. Some Tathagatas (Tathagata, one of the titles of the Buddha), Truly Genuine Ones (the truly genuine one, one of the titles of the Buddha), Perfectly Enlightened Ones (Sammasambuddha, Perfectly Enlightened One, one of the titles of the Buddha), teach sentient beings, purify Buddha-lands, going from one Buddha-land to another, making offerings and serving all the Buddhas, World-Honored Ones, receiving and delivering sentient beings into the realm of Nirvana without remainder and entering Parinirvana (Parinirvana, complete Nirvana), and then the Tathagata manifests passing away. Some Tathagatas, Truly Genuine Ones, Perfectly Enlightened Ones, purify their own lands, manifest inconceivable miraculous powers (supernatural transformations), enter the Buddha's samadhi, expound the thirty-seven factors of enlightenment (the thirty-seven practices leading to enlightenment). Or, through one kalpa (kalpa, an extremely long unit of time) to hundreds of thousands of kalpas, the teaching is completed, causing all sentient beings to be forever free from all suffering, entering Parinirvana in the realm of Nirvana without remainder, and then the Tathagata manifests Parinirvana, leaving the whole-body relics behind, universally causing all sentient beings to arise with a mind of offering, using grand music to entertain, manifesting miraculous light and the Six Perfections (Six Perfections, the six practices to reach the other shore), and also causing countless sentient beings to all attain the Unconditioned Path (the unconditioned path). Some Tathagatas, teaching in the world, practice diligent ascetic practices, bearing the heavy burden of sentient beings, traveling to all the Buddha-fields (Buddha-field, the land of the Buddha) of all the Buddhas, receiving the Proper Dharma, cultivating the Unsurpassed Great Path. And in those Buddha-fields, manifesting miraculous powers, in countless Buddha-worlds, after the teaching is completed, manifesting passing away, and also manifesting leaving behind whole-body relics, pervading the three thousand great thousand worlds (a vast cosmos), nurturing sentient beings, purifying Buddha-lands. After the teaching is completed, also causing countless sentient beings to enter Parinirvana in the realm of Nirvana without remainder, and then the Tathagata manifests passing away. The Buddha further told the Elder Subhuti (Subhuti, a disciple of the Buddha): 『The Dharmakaya (Dharmakaya, the Dharma-nature body of the Buddha) of the Tathagata is complete with all virtues, the teaching of the Rupakaya (Rupakaya, the form body of the Buddha) is immeasurable, and also leaving behind whole-body relics to receive and deliver sentient beings, the sentient beings delivered are inexhaustible. If there are good men and good women, with firm faith, respectfully serving the Three Jewels (the Three Jewels, Buddha, Dharma, Sangha), and making offerings to all the Buddhas, World-Honored Ones of the three times (past, present, future), their merit and blessings are immeasurable.』 At that time, the Elder Subhuti said to the Buddha: 『If there are good men and good women, believing in the Buddha, believing in the Dharma, believing in the Bhikkhu Sangha (Bhikkhu Sangha, the community of monks), removing doubts, not harboring wrong views, making offerings to the Dharmakaya and the present Rupakaya, and making offerings to the whole-body relics, which of these three merits is the greatest?』 At that time, the World-Honored One (the World-Honored One)

尊告長老須菩提：「云何？族姓子！若有人得信解脫，起七寶塔遍一天下，隨時供養種種香花，其功德福寧為多不？」

長老須菩提白佛言：「世尊！甚多甚多。」

佛言：「故不如得信解脫善男子、善女人供養舍利，繒彩華蓋、種種香薰，其功德福不可稱量，不可以譬喻為比，勝彼供養一天下塔者上。何以故？起七寶塔隨時禮敬，皆因舍利乃得供養。」

佛復告長老須菩提：「復置此塔。若有善男子、善女人供養全身舍利滿一天下，隨時供養繒彩華蓋、種種香薰，並供養一天下七寶塔，其功德福寧為多不？」

長老須菩提白佛言：「世尊！甚多甚多。」

佛言：「故不如得信解脫善男子、善女人供養一色身如來、至真、等正覺，其功德福不可稱量，不可以譬喻為比。何以故？此善男子、善女人，供養一天下七寶塔及一天下全身舍利，繒彩、華蓋、種種香薰，皆由如來色身而得供養。」

佛復告須菩提：「云何？族姓子！若有善男子、善女人得信解脫，於二天下起七寶塔，其供養二天下全身舍利，並二色身如來、至真、等正覺，繒彩華蓋、種種香薰。云何？須菩提！其福寧為多不？」

須菩提白佛言：「甚多甚多。世尊！」

佛言：「故不如善男子、善女人供養法

【現代漢語翻譯】 現代漢語譯本：佛陀告誡長老須菩提：『怎麼樣？有德之人！如果有人獲得信解脫，建造遍佈整個世界的七寶塔，隨時用各種香和花供養，他的功德福報多嗎？』 長老須菩提對佛說：『世尊！非常多，非常多。』 佛說：『因此，不如獲得信解脫的善男子、善女人供養舍利（Śarīra，佛陀或高僧火化后的遺物），用絲綢綵帶、華麗的傘蓋、各種香薰供養，他們的功德福報不可稱量，無法用比喻來相比，勝過供養整個世界的塔的人。為什麼呢？建造七寶塔並隨時禮敬，都是因為舍利才能得到供養。』 佛陀又告訴長老須菩提：『再假設一下，如果有善男子、善女人供養遍佈整個世界的全身舍利，隨時用絲綢綵帶、華麗的傘蓋、各種香薰供養，並且供養整個世界的七寶塔，他的功德福報多嗎？』 長老須菩提對佛說：『世尊！非常多，非常多。』 佛說：『因此，不如獲得信解脫的善男子、善女人供養一色身如來（Tathāgata，佛的稱號）、至真（Satya，真理）、等正覺（Samyak-saṃbuddha，完全覺悟者），他們的功德福報不可稱量，無法用比喻來相比。為什麼呢？這些善男子、善女人，供養整個世界的七寶塔和整個世界的全身舍利，絲綢綵帶、華麗的傘蓋、各種香薰，都是由於如來的色身才能得到供養。』 佛陀又告訴須菩提：『怎麼樣？有德之人！如果有善男子、善女人獲得信解脫，在兩個世界建造七寶塔，供養兩個世界的全身舍利，以及兩個色身如來、至真、等正覺，用絲綢綵帶、華麗的傘蓋、各種香薰。怎麼樣？須菩提！他們的福報多嗎？』 須菩提對佛說：『非常多，非常多。世尊！』 佛說：『因此，不如善男子、善女人供養法』

【English Translation】 English version: The Buddha addressed the elder Subhuti (須菩提): 'What do you think, son of a good family? If someone attains faith and liberation, and builds seven-jeweled stupas (塔) all over one world, constantly offering various fragrances and flowers, would their merit and blessings be abundant?' The elder Subhuti said to the Buddha: 'World Honored One (世尊)! Very abundant, very abundant.' The Buddha said: 'Therefore, it is not as good as a virtuous man or woman who has attained faith and liberation offering Śarīra (舍利, relics of the Buddha or high monks after cremation), with silk banners, jeweled canopies, and various incense offerings. Their merit and blessings are immeasurable, beyond comparison, surpassing those who offer to stupas all over one world. Why? Building seven-jeweled stupas and constantly paying homage is all because of the Śarīra that they can be offered to.' The Buddha further told the elder Subhuti: 'Let's consider this stupa again. If there are virtuous men and women who offer full-body Śarīra all over one world, constantly offering silk banners, jeweled canopies, and various incense offerings, and also offer to seven-jeweled stupas all over one world, would their merit and blessings be abundant?' The elder Subhuti said to the Buddha: 'World Honored One! Very abundant, very abundant.' The Buddha said: 'Therefore, it is not as good as a virtuous man or woman who has attained faith and liberation offering to one physical body of the Tathāgata (如來, Thus Come One), Satya (至真, Truth), Samyak-saṃbuddha (等正覺, Perfectly Enlightened One). Their merit and blessings are immeasurable, beyond comparison. Why? These virtuous men and women, offering seven-jeweled stupas all over one world and full-body Śarīra all over one world, silk banners, jeweled canopies, and various incense offerings, are all able to offer because of the physical body of the Tathāgata.' The Buddha further told Subhuti: 'What do you think, son of a good family? If there are virtuous men and women who attain faith and liberation, building seven-jeweled stupas in two worlds, offering full-body Śarīra in two worlds, and two physical bodies of the Tathāgata, Satya, Samyak-saṃbuddha, with silk banners, jeweled canopies, and various incense offerings. What do you think, Subhuti? Would their blessings be abundant?' Subhuti said to the Buddha: 'Very abundant, very abundant. World Honored One!' The Buddha said: 'Therefore, it is not as good as a virtuous man or woman offering the Dharma.'

身，承事諷誦玩習不懈，其福甚多甚多，不可以譬喻為比。何以故？此善男子、善女人，供養二天下七寶塔，及二天下全身舍利，復供養二色身如來、至真、等正覺，繒彩華蓋、種種香薰，皆由法身而得供養。」

佛復告長老須菩提：「云何？族姓子！若有善男子、善女人，於三天下起七寶塔，並三天下全身舍利，及三色身如來、至真、等正覺，繒彩花蓋、種種香薰。如是供養，其福寧為多不？」

須菩提白佛言：「甚多甚多。世尊！」

佛言：「故不如善男子、善女人受持諷誦法身，其福甚多甚多。何以故？三天下七寶塔，及三天下全身舍利，及三色身如來、至真、等正覺，皆由法身而得供養。」

佛復告長老須菩提：「云何？族姓子！若有善男子、善女人，於四天下起七寶塔，及四天下全身舍利，及四色身如來，繒彩花蓋、種種香薰。如是供養，其福寧為多不？」

須菩提白佛言：「甚多甚多。」

佛言：「故不如善男子、善女人受持諷誦法身政教，其福甚多，不可以譬喻為比。何以故？供養四天下七寶塔，及四天下全身舍利，及供養四色身如來、至真、等正覺，皆由法身而得供養。」

佛復告長老須菩提：「若有善男子、善女人，于小千天下起七寶塔，及小千天下

【現代漢語翻譯】 現代漢語譯本： 佛陀對須菩提長老說：『如果有人以恭敬心侍奉、諷誦、研習法身，並且不懈怠，那麼他的福報非常多，多到無法用比喻來形容。為什麼呢？因為這位善男子、善女人，供養二天下（指兩個世界）的七寶塔，以及二天下的全身舍利，又供養二色身如來（Tathagata，如來）、至真（Satya，真諦）、等正覺（Samyak-sambuddha，正等覺者），用絲綢彩繪、華麗的傘蓋、各種香薰來供養，這些都是因為法身（Dharmakaya，法身）的緣故才能得到供養。』 佛陀又告訴長老須菩提：『怎麼樣？族姓子（Kulasunu，貴族之子）！如果有人在三天下（指三個世界）建造七寶塔，供奉三天下的全身舍利，以及三色身如來、至真、等正覺，用絲綢彩繪、花朵傘蓋、各種香薰來供養。這樣供養，他的福報多不多呢？』 須菩提對佛說：『非常多，世尊！』 佛陀說：『所以不如善男子、善女人受持諷誦法身，他的福報非常多。為什麼呢？因為三天下的七寶塔，以及三天下的全身舍利，以及三色身如來、至真、等正覺，都是因為法身的緣故才能得到供養。』 佛陀又告訴長老須菩提：『怎麼樣？族姓子！如果有人在四天下（指四個世界）建造七寶塔，供奉四天下的全身舍利，以及四色身如來，用絲綢彩繪、花朵傘蓋、各種香薰來供養。這樣供養，他的福報多不多呢？』 須菩提對佛說：『非常多。』 佛陀說：『所以不如善男子、善女人受持諷誦法身政教，他的福報非常多，無法用比喻來形容。為什麼呢？供養四天下的七寶塔，以及四天下的全身舍利，以及供養四色身如來、至真、等正覺，都是因為法身的緣故才能得到供養。』 佛陀又告訴長老須菩提：『如果有人在小千世界（Small chiliocosm）建造七寶塔，以及小千世界

【English Translation】 English version: The Buddha said to the Elder Subhuti (Sumedha): 'If someone reverently serves, recites, studies, and practices the Dharmakaya (Dharmakaya, the Body of the Law) without懈怠(xie dai, laxity), their merit will be exceedingly great, so great that it cannot be compared or illustrated. Why is this so? Because this good man or good woman makes offerings to the seven-jeweled stupas of two worlds, and to the complete bodily relics of two worlds, and also makes offerings to the two Rupakaya Tathagatas (Tathagata, Thus Come One), Satya (Satya, Truth), Samyak-sambuddha (Samyak-sambuddha, Perfectly Enlightened One), with silk banners, ornate canopies, and various fragrant incenses, all of which are made possible by the Dharmakaya.' The Buddha further said to the Elder Subhuti: 'What do you think, Kulasunu (Kulasunu, Son of a Good Family)? If a good man or good woman were to build seven-jeweled stupas in three worlds, and enshrine the complete bodily relics of three worlds, and make offerings to the three Rupakaya Tathagatas, Satya, Samyak-sambuddha, with silk banners, flower canopies, and various fragrant incenses, would their merit be great or not?' Subhuti replied to the Buddha: 'Exceedingly great, World Honored One!' The Buddha said: 'Therefore, it is not as great as a good man or good woman receiving, upholding, and reciting the Dharmakaya, whose merit is exceedingly great. Why is this so? Because the seven-jeweled stupas of three worlds, and the complete bodily relics of three worlds, and the three Rupakaya Tathagatas, Satya, Samyak-sambuddha, are all made possible by the Dharmakaya.' The Buddha further said to the Elder Subhuti: 'What do you think, Kulasunu? If a good man or good woman were to build seven-jeweled stupas in four worlds, and enshrine the complete bodily relics of four worlds, and make offerings to the four Rupakaya Tathagatas, with silk banners, flower canopies, and various fragrant incenses, would their merit be great or not?' Subhuti replied to the Buddha: 'Exceedingly great.' The Buddha said: 'Therefore, it is not as great as a good man or good woman receiving, upholding, and reciting the teachings of the Dharmakaya, whose merit is exceedingly great and cannot be compared or illustrated. Why is this so? Making offerings to the seven-jeweled stupas of four worlds, and the complete bodily relics of four worlds, and making offerings to the four Rupakaya Tathagatas, Satya, Samyak-sambuddha, are all made possible by the Dharmakaya.' The Buddha further said to the Elder Subhuti: 'If a good man or good woman were to build seven-jeweled stupas in a Small chiliocosm (Small chiliocosm), and in the Small chiliocosm

滿中全身舍利，及供養百色身如來，繒彩花蓋、種種香薰。如是供養，云何？族姓子！其福寧為多不？」

須菩提白佛言：「甚多甚多。世尊！」

佛言：「故不如善男子、善女人受持諷誦法身政教，其福甚多甚多，不可以譬喻為比。何以故？供養小千天下七寶塔，及供養小千天下全身舍利，及供養百色身如來、至真、等正覺，皆由法身而得供養。」

佛復告長老須菩提：「若有善男子、善女人，于中千天下起七寶塔，及中千天下滿中全身舍利，及供養千色身如來、至真、等正覺，繒彩華蓋、種種香薰。作如是供養，云何？族姓子！其福寧為多不？」

須菩提白佛言：「甚多甚多。世尊！」

佛言：「故不如善男子、善女人受持諷誦法身政教，其福甚多甚多，不可以譬喻為比。何以故？中千天下起七寶塔，及供養中千天下全身舍利，及供養千色身如來，皆由法身而得供養。」

佛復告長老須菩提：「云何？族姓子！若有善男子、善女人，于大千天下起七寶塔，及大千天下全身舍利，及供養萬色身如來、至真、等正覺，繒彩花蓋、種種香薰。如是供養，其功德福寧為多不？」

須菩提白佛言：「甚多甚多。世尊！」

佛言：「故不如善男子、善女人受持諷誦如來法身

【現代漢語翻譯】 現代漢語譯本： 『如果有人用裝滿全身舍利，以及供養一百種色身如來（Tathagata，如來）、繒彩花蓋、種種香薰的小千世界來做供養。怎麼樣？族姓子（kulaputra，善男子）！這樣的福德多不多？』 須菩提（Subhuti）回答佛說：『非常多，非常多。世尊（Bhagavan，佛）！』 佛說：『所以不如善男子、善女人受持諷誦法身政教的功德。那樣的福德非常多，非常多，不可以譬喻來相比。為什麼呢？因為供養小千世界的七寶塔，以及供養小千世界的全身舍利，以及供養一百種色身如來、至真（Tathagata，如來）、等正覺（Samyaksambuddha，正等覺者），都是由於法身（Dharmakaya，法身）才得以供養。』 佛又告訴長老須菩提：『如果有善男子、善女人，在中千世界建造七寶塔，以及中千世界裝滿全身舍利，以及供養一千種色身如來、至真、等正覺，繒彩華蓋、種種香薰。作這樣的供養，怎麼樣？族姓子！這樣的福德多不多？』 須菩提回答佛說：『非常多，非常多。世尊！』 佛說：『所以不如善男子、善女人受持諷誦法身政教的功德。那樣的福德非常多，非常多，不可以譬喻來相比。為什麼呢？因為中千世界建造七寶塔，以及供養中千世界全身舍利，以及供養一千種色身如來，都是由於法身才得以供養。』 佛又告訴長老須菩提：『怎麼樣？族姓子！如果有善男子、善女人，在大千世界建造七寶塔，以及大千世界裝滿全身舍利，以及供養一萬種色身如來、至真、等正覺，繒彩花蓋、種種香薰。這樣供養，其功德福報多不多？』 須菩提回答佛說：『非常多，非常多。世尊！』 佛說：『所以不如善男子、善女人受持諷誦如來法身』

【English Translation】 English version: 'If someone were to make offerings with a minor chiliocosm (small thousand-world system) filled with complete body relics, and also offer to a hundred forms of the Tathagata (如來, Thus Come One), with silk banners, floral canopies, and various incenses, what do you think, son of good family (kulaputra, 族姓子)? Would the merit of such offerings be great?' Subhuti (須菩提) replied to the Buddha (Bhagavan, 世尊), 'Very great, very great, World-Honored One!' The Buddha said, 'Therefore, it is not as great as the merit of a good man or good woman who receives, upholds, recites, and chants the teachings of the Dharmakaya (法身, Dharma body). That merit is exceedingly great, so great that it cannot be compared with any analogy. Why? Because the offering of a seven-jeweled stupa in a minor chiliocosm, the offering of complete body relics throughout a minor chiliocosm, and the offering to a hundred forms of the Tathagata, the Perfectly Enlightened One (Samyaksambuddha, 等正覺者), are all made possible by the Dharmakaya.' The Buddha further said to the elder Subhuti, 'If there were good men and good women who erected seven-jeweled stupas in a medium chiliocosm (medium thousand-world system), and filled the medium chiliocosm with complete body relics, and offered to a thousand forms of the Tathagata, the Perfectly Enlightened One, with silk banners, floral canopies, and various incenses, what do you think, son of good family? Would the merit of such offerings be great?' Subhuti replied to the Buddha, 'Very great, very great, World-Honored One!' The Buddha said, 'Therefore, it is not as great as the merit of a good man or good woman who receives, upholds, recites, and chants the teachings of the Dharmakaya. That merit is exceedingly great, so great that it cannot be compared with any analogy. Why? Because the erection of seven-jeweled stupas in a medium chiliocosm, the offering of complete body relics throughout a medium chiliocosm, and the offering to a thousand forms of the Tathagata, are all made possible by the Dharmakaya.' The Buddha further said to the elder Subhuti, 'What do you think, son of good family? If there were good men and good women who erected seven-jeweled stupas in a great chiliocosm (great thousand-world system), and filled the great chiliocosm with complete body relics, and offered to ten thousand forms of the Tathagata, the Perfectly Enlightened One, with silk banners, floral canopies, and various incenses, would the merit and blessings of such offerings be great?' Subhuti replied to the Buddha, 'Very great, very great, World-Honored One!' The Buddha said, 'Therefore, it is not as great as the merit of a good man or good woman who receives, upholds, and recites the Dharmakaya of the Tathagata.'

政教，其福功德甚多甚多，不可以譬喻為比。何以故？大千天下起七寶塔，及大千天下全身舍利，及供養萬色身如來、至真、等正覺，皆由法身而得供養。」

佛復告長老須菩提：「若有善男子、善女人，於三千大千天下起七寶塔，及大千天下滿中全身舍利，復供養一億色身如來、至真、等正覺，繒彩花蓋、種種香薰。如是供養，其福功德寧為多不？」

須菩提白佛言：「甚多甚多。世尊！」

佛言：「故不如善男子、善女人受持諷誦法身政教，其福功德甚多甚多，不可以譬喻為比。何以故？三千大千天下起七寶塔，及三千大千天下滿中全身舍利，復供養一億色身如來、至真、等正覺，皆由法身而得供養。」

佛復告長老須菩提：「云何？族姓子！且置三千大千世界，若有善男子、善女人，從一佛世界至百千佛土，起七寶塔滿中全身舍利，復供養億百千色身如來，其福功德寧為多不？」

須菩提白佛言：「甚多甚多。」

佛言：「故不如善男子、善女人受持諷誦法身正教，其福功德甚多甚多，不可以譬喻為比。何以故？一佛境界至億百千世界，起七寶塔滿中全身舍利，復供養億百千色身如來、至真、等正覺，皆由法身而得供養。」

爾時，世尊與須菩提而說頌曰：

「

【現代漢語翻譯】 現代漢語譯本：『政教』（Zhengjiao，指正確的教法），其福德功德非常多，多到無法用比喻來形容。為什麼呢？因為在大千世界建造七寶塔，以及大千世界中充滿全身舍利，以及供養萬色身如來（Rulai，如來）、至真（Zhen，真）、等正覺（Dengzhengjue，完全覺悟者），都是因為法身（Fashen，佛的法性之身）才得以供養。 佛陀又告訴長老須菩提（Xubuti）：『如果有善男子、善女人，在三千大千世界建造七寶塔，以及大千世界中充滿全身舍利，又供養一億色身如來（Rulai，如來）、至真（Zhen，真）、等正覺（Dengzhengjue，完全覺悟者），用繒彩花蓋、各種香薰來供養。這樣的供養，其福德功德難道不多嗎？』 須菩提（Xubuti）回答佛陀說：『非常多，世尊！』 佛陀說：『所以不如善男子、善女人受持諷誦法身（Fashen，佛的法性之身）政教（Zhengjiao，指正確的教法），其福德功德非常多，多到無法用比喻來形容。為什麼呢？因為在三千大千世界建造七寶塔，以及三千大千世界中充滿全身舍利，又供養一億色身如來（Rulai，如來）、至真（Zhen，真）、等正覺（Dengzhengjue，完全覺悟者），都是因為法身（Fashen，佛的法性之身）才得以供養。』 佛陀又告訴長老須菩提（Xubuti）：『怎麼樣？族姓子！暫且不說三千大千世界，如果有善男子、善女人，從一個佛世界到百千佛土，建造七寶塔，充滿全身舍利，又供養億百千色身如來（Rulai，如來），其福德功德難道不多嗎？』 須菩提（Xubuti）回答佛陀說：『非常多。』 佛陀說：『所以不如善男子、善女人受持諷誦法身（Fashen，佛的法性之身）正教，其福德功德非常多，多到無法用比喻來形容。為什麼呢？從一個佛境界到億百千世界，建造七寶塔，充滿全身舍利，又供養億百千色身如來（Rulai，如來）、至真（Zhen，真）、等正覺（Dengzhengjue，完全覺悟者），都是因為法身（Fashen，佛的法性之身）才得以供養。』 當時，世尊與須菩提（Xubuti）說了以下偈頌：

【English Translation】 English version: 『Zhengjiao』 (政教, referring to the correct teachings), its blessings and merits are exceedingly numerous, so much so that they cannot be compared or illustrated. Why is this so? Because building seven-jeweled pagodas in the great chiliocosm, and filling the great chiliocosm with complete body relics, and making offerings to myriad manifested-body Tathagatas (Rulai, 如來, Thus Come One), the Truly Real (Zhen, 真), the Equally and Rightly Awakened Ones (Dengzhengjue, 等正覺, Perfectly Enlightened Ones), all these are made possible through the Dharmakaya (Fashen, 法身, Dharma Body) that they are offered. The Buddha further told the elder Subhuti (Xubuti, 須菩提): 『If there are good men and good women who build seven-jeweled pagodas in the three-thousand great chiliocosm, and fill the great chiliocosm with complete body relics, and further offer to a billion manifested-body Tathagatas (Rulai, 如來, Thus Come One), the Truly Real (Zhen, 真), the Equally and Rightly Awakened Ones (Dengzhengjue, 等正覺, Perfectly Enlightened Ones), with silken banners, floral canopies, and various fragrant incenses. Is the merit and virtue of such offerings abundant or not?』 Subhuti (Xubuti, 須菩提) replied to the Buddha: 『Exceedingly abundant, World Honored One!』 The Buddha said: 『Therefore, it is not as good as good men and good women receiving, upholding, reciting, and chanting the Zhengjiao (政教, referring to the correct teachings) of the Dharmakaya (Fashen, 法身, Dharma Body), its blessings and merits are exceedingly numerous, so much so that they cannot be compared or illustrated. Why is this so? Because building seven-jeweled pagodas in the three-thousand great chiliocosm, and filling the three-thousand great chiliocosm with complete body relics, and further offering to a billion manifested-body Tathagatas (Rulai, 如來, Thus Come One), the Truly Real (Zhen, 真), the Equally and Rightly Awakened Ones (Dengzhengjue, 等正覺, Perfectly Enlightened Ones), all these are made possible through the Dharmakaya (Fashen, 法身, Dharma Body) that they are offered.』 The Buddha further told the elder Subhuti (Xubuti, 須菩提): 『What do you think, son of a good family? Setting aside the three-thousand great chiliocosm, if there are good men and good women who, from one Buddha-world to hundreds of thousands of Buddha-lands, build seven-jeweled pagodas filled with complete body relics, and further offer to hundreds of thousands of millions of manifested-body Tathagatas (Rulai, 如來, Thus Come One), is the merit and virtue of such offerings abundant or not?』 Subhuti (Xubuti, 須菩提) replied to the Buddha: 『Exceedingly abundant.』 The Buddha said: 『Therefore, it is not as good as good men and good women receiving, upholding, reciting, and chanting the correct teachings of the Dharmakaya (Fashen, 法身, Dharma Body), its blessings and merits are exceedingly numerous, so much so that they cannot be compared or illustrated. Why is this so? From one Buddha-realm to hundreds of thousands of millions of worlds, building seven-jeweled pagodas filled with complete body relics, and further offering to hundreds of thousands of millions of manifested-body Tathagatas (Rulai, 如來, Thus Come One), the Truly Real (Zhen, 真), the Equally and Rightly Awakened Ones (Dengzhengjue, 等正覺, Perfectly Enlightened Ones), all these are made possible through the Dharmakaya (Fashen, 法身, Dharma Body) that they are offered.』 At that time, the World Honored One spoke the following verse with Subhuti (Xubuti, 須菩提):

菩薩行善權，　　隨形而適化， 　不于空深識，　　功勛自嚴身。 　夫欲盡空際，　　達了本無觀， 　心住形不滯，　　正觀自覺悟。 　眾生法界異，　　所趣解脫同， 　超越生死岸，　　無復有無識。 　人本染四流，　　四駃水所漂， 　四大各還本，　　及成四果證。 　若復入正定，　　分別有無慧， 　顯曜無盡法，　　辯才智無礙。 　安般自攝意，　　不起眾亂想， 　眾結顛倒心，　　鏟以智慧劍。 　識想本無形，　　細入無有間， 　所行不思議，　　受決乃得悟。 　諸佛國清凈，　　現變無有雙， 　皆由正法身，　　獲此巍巍尊。 　本無無三道，　　亦無成正覺， 　皆由眾生念，　　使有優劣心。 　忍為諸法藏，　　行凈無點污， 　盡生更不造，　　斯由法身果。 　觀諸法所行，　　聞法無厭足， 　化導一切人，　　盡同正法味。 　乃于無數劫，　　究盡生死海， 　清凈觀三世，　　了達法身本。」

爾時，世尊說此偈時，有無數百千眾生皆發無上正真道意。復有五百比丘、二百五十優婆塞，遠塵離垢得法眼凈。

是時，長老須菩提白佛言：「世尊！如來、至真、等正覺，三達無礙神通清凈，演說法身甚深微妙。欲有所問，唯愿大聖顧愍開悟。」

【現代漢語翻譯】 現代漢語譯本 菩薩運用行善的權巧方便，隨著不同的形態來適應和教化眾生，不執著于對空性的膚淺認識，而是以自身的功德來莊嚴自身。 想要窮盡整個虛空，通達萬法本無自性的真理，心安住于正道而不受外形所束縛，以正確的觀察來自覺覺悟。 眾生和法界雖然各不相同，但所追求的解脫卻是一致的，超越生死的彼岸，不再有有和無的分別。 人原本被四種煩惱之流所染污，被這四股湍急的水流所沖漂，四大最終各自迴歸本源，併成就須陀洹(Srota-apanna，入流果)、斯陀含(Sakrdagamin，一來果)、阿那含(Anagamin，不還果)、阿羅漢(Arhat，無學果)四種果位。 如果進一步進入正定，分別有和無的智慧，就能顯現無盡的佛法，獲得辯才無礙的智慧。 通過修習安般念(ānapānasmṛti，入出息念)來收攝心意，不起各種雜亂的妄想，用智慧之劍來剷除各種煩惱和顛倒之心。 識和想原本沒有形狀，能夠細微地進入沒有間隙的地方，所行的境界不可思議，接受佛的授記才能證悟。 諸佛的國土清凈莊嚴，所顯現的變化沒有能與之相比的，這都是由於證得了正法身，才能獲得如此崇高尊貴的地位。 原本沒有三惡道，也沒有成就正覺這件事，都是由於眾生的念頭，才產生了優劣之分。 忍辱是諸法的寶藏，所行清凈沒有污點，窮盡此生不再造作惡業，這是由於證得法身所獲得的果報。 觀察諸法執行的規律，聽聞佛法沒有厭倦的時候，教化引導一切人，都讓他們品嚐到正法的滋味。 于無數劫中，窮盡生死的苦海，以清凈之心觀察過去、現在、未來三世，完全通達法身的根本。 這時，世尊說此偈語時，有無數百千眾生都發起了無上正等正覺之心。又有五百比丘、二百五十優婆塞，遠離塵垢，獲得了清凈的法眼。 這時，長老須菩提(Subhuti)對佛說：『世尊！如來(Tathagata)、至真(Satya)、等正覺(Samyaksambuddha)，三達無礙，神通清凈，演說甚深微妙的法身。我有些問題想要請教，希望大聖能夠慈悲憐憫，為我開示。』

【English Translation】 English version Bodhisattvas skillfully employ virtuous deeds, adapting and transforming according to various forms, not clinging to a superficial understanding of emptiness, but adorning themselves with their own merits. Wishing to exhaust the entire expanse of space, to realize the truth that all dharmas are without inherent nature, the mind abides in the right path without being bound by external forms, and one awakens through correct observation. Although sentient beings and the realm of dharma are different, the liberation they seek is the same, transcending the shore of birth and death, no longer having the distinction of existence and non-existence. Humans are originally defiled by the four streams of affliction, swept away by these four rapid currents, the four great elements ultimately return to their source, and one attains the four fruits: Srota-apanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one). If one further enters into right concentration, discerning the wisdom of existence and non-existence, one can reveal the endless dharma, and attain unobstructed wisdom of eloquence. By practicing ānapānasmṛti (mindfulness of breathing) to gather the mind, not arising various distracting thoughts, using the sword of wisdom to eradicate various afflictions and inverted minds. Consciousness and thought originally have no form, able to subtly enter where there is no gap, the realm of practice is inconceivable, one can only attain enlightenment by receiving the Buddha's prediction. The Buddha lands are pure and adorned, the manifested transformations are unparalleled, all this is because one has attained the Dharmakaya (Dharma body), and thus obtains such a sublime and honorable position. Originally there are no three evil paths, nor is there the attainment of perfect enlightenment, it is all due to the thoughts of sentient beings that cause the distinction between superior and inferior. Patience is the treasure of all dharmas, the conduct is pure without blemish, exhausting this life without creating further evil karma, this is due to the fruit obtained from attaining the Dharmakaya. Observing the laws of the operation of all dharmas, listening to the Dharma without weariness, teaching and guiding all people, allowing them all to taste the flavor of the true Dharma. In countless kalpas, exhausting the sea of suffering of birth and death, observing the past, present, and future three times with a pure mind, completely understanding the root of the Dharmakaya. At that time, when the World Honored One spoke this verse, countless hundreds of thousands of beings all aroused the mind of unsurpassed perfect enlightenment. Furthermore, there were five hundred Bhikshus (monks) and two hundred and fifty Upasakas (laymen), who were far from dust and defilement, and obtained the pure Dharma eye. At that time, the elder Subhuti said to the Buddha: 'World Honored One! The Tathagata (Thus Come One), Satya (Truth), Samyaksambuddha (Perfectly Enlightened One), with unobstructed three understandings, pure supernatural powers, expounds the profound and subtle Dharmakaya. I have some questions I would like to ask, I hope the Great Sage can have compassion and enlighten me.'

爾時，世尊告須菩提：「有所疑難，今正是時，如來當爲一一分別。」

時，須菩提白佛言：「世尊！如來色身、全身舍利，此二法性有何差別？」

佛告須菩提：「善哉斯問！如來色身眾德積聚，演佈道教訓以三業。云何為三？一者、身行清凈防塞不善；二者、口言真誠不說非邪；三者、意專向道無他異念；是謂三業具足清凈得至道場。全身舍利雖復真體，離此三業永無言教，正可有威神光明，恭奉得福，故有優劣。」

時，長老須菩提復白佛言：「如世尊所說，以有三業各有進退故有差別。所謂供養色身及供養全身舍利，法性同壹法無若干。今問如來色身及全身舍利，不問如來三業教誡，云何世尊以三業報答？夫三業者識界所攝，識非色身、色身非識。」

爾時，世尊告須菩提：「云何？族姓子！全身舍利光明威德，與如來色身有異無乎？」

須菩提白佛言：「世尊！全身舍利亦有威神功德，隨人所念各充其愿。如來色身眾相具足，亦有威神功德，接化眾生無有窮極。所度各異，故有差別。」

佛復告須菩提：「云何？族姓子！如來現變光相具足，遍滿十方無量世界，執權方便隨形適化，全身舍利復有此功勛不乎？」

須菩提白佛言：「世尊！如本生契經所

【現代漢語翻譯】 現代漢語譯本：

這時，世尊告訴須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）說：『有什麼疑問，現在正是時候，如來（Tathagata，佛陀的稱號之一，意為「如實而來者」）當爲你一一分別解說。』 　　當時，須菩提稟告佛說：『世尊！如來的色身（Rupakaya，佛陀的肉身）、全身舍利（Sarira，佛陀火化后的遺骨），這兩種法性（Dharmata，事物的本性）有什麼差別？』 　　佛告訴須菩提說：『問得好啊！如來的色身是眾多功德的積聚，通過身、口、意三業來演說教義。什麼是三業呢？一是身行清凈，防止一切不善的行為；二是口言真誠，不說虛妄邪惡的話；三是意念專一向道，沒有其他的雜念。這就是說三業具足清凈，才能到達覺悟的場所（道場）。全身舍利雖然是真實的遺體，但離開了這三業，就永遠沒有言語教誨，只能有威神光明，恭敬供奉可以得到福報，所以兩者有優劣之分。』 　　當時，長老須菩提又稟告佛說：『正如世尊所說，因為三業各有進退，所以才有差別。但供養色身和供養全身舍利，法性是同一的，法沒有若干差別。現在我問的是如來的色身和全身舍利，不是問如來的三業教誡，為什麼世尊用三業來回答呢？這三業是識界（Vijnana-dhatu，意識的領域）所包含的，識不是色身，色身也不是識。』 　　這時，世尊告訴須菩提說：『怎麼樣？善男子！全身舍利的光明威德，與如來的色身有區別嗎？』 　　須菩提稟告佛說：『世尊！全身舍利也有威神功德，隨著人們的意念，各自滿足他們的願望。如來的色身眾相具足，也有威神功德，接引教化眾生沒有窮盡。所度化的對象各不相同，所以才有差別。』 　　佛又告訴須菩提說：『怎麼樣？善男子！如來顯現變化的光相具足，遍滿十方無量世界，運用權巧方便，隨著不同的形態進行教化，全身舍利有這樣的功勛嗎？』 　　須菩提稟告佛說：『世尊！正如本生經（Jataka，記載佛陀前世故事的經典）所說……』

【English Translation】 English version:

At that time, the World-Honored One (Bhagavan, an epithet of the Buddha) said to Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness): 'If you have any doubts or difficulties, now is the right time. The Tathagata (another epithet of the Buddha, meaning 'the one who has thus come') will explain them to you one by one.' Then, Subhuti said to the Buddha: 'World-Honored One! What is the difference in Dharmata (the nature of things) between the Tathagata's Rupakaya (physical body) and the Sarira (relics, remains after cremation) of the whole body?' The Buddha said to Subhuti: 'Excellent question! The Tathagata's Rupakaya is the accumulation of numerous virtues, expounding the teachings through the three karmas (actions). What are the three karmas? First, pure bodily conduct, preventing all unwholesome actions; second, truthful speech, not speaking false or evil words; third, a mind solely directed towards the path, without other distracting thoughts. This means that having the three karmas complete and pure, one can reach the place of enlightenment (Bodhimanda). Although the Sarira of the whole body is a true relic, it is without the three karmas and has no verbal teachings. It only possesses majestic and divine light, and offering reverence to it brings blessings. Therefore, there are differences in their qualities.' At that time, the elder Subhuti again said to the Buddha: 'As the World-Honored One said, there are differences because the three karmas have their own advancements and regressions. However, the Dharmata of offering to the Rupakaya and offering to the Sarira of the whole body is the same; the Dharma has no such differences. Now I am asking about the Tathagata's Rupakaya and the Sarira of the whole body, not about the Tathagata's teachings of the three karmas. Why does the World-Honored One answer with the three karmas? These three karmas are contained within the Vijnana-dhatu (realm of consciousness); consciousness is not the Rupakaya, and the Rupakaya is not consciousness.' Then, the World-Honored One said to Subhuti: 'What do you think, son of a good family? Is there a difference between the majestic and divine light of the Sarira of the whole body and the Tathagata's Rupakaya?' Subhuti said to the Buddha: 'World-Honored One! The Sarira of the whole body also has majestic and divine virtues, fulfilling the wishes of people according to their thoughts. The Tathagata's Rupakaya is complete with all characteristics and also has majestic and divine virtues, guiding and transforming sentient beings without end. The beings they guide are different, so there are differences.' The Buddha again said to Subhuti: 'What do you think, son of a good family? The Tathagata manifests transformations with complete light and characteristics, pervading countless worlds in the ten directions, using skillful means to adapt and transform according to different forms. Does the Sarira of the whole body have such merits and achievements?' Subhuti said to the Buddha: 'World-Honored One! As stated in the Jataka (stories of the Buddha's previous lives)...'

說，頂王如來、至真、等正覺，十二那術劫在世教化，說法周訖即舍其壽，于無餘泥洹界而般泥洹，留身舍利遍滿世界。復經十二那述劫，世人供養如佛存在，說法教化所度亦等。是故，世尊！如來色身、全身舍利各無差別。」

爾時，世尊告須菩提：「頂王如來全身舍利在世教化，為是本識？非本識耶？」

須菩提言：「非也。世尊！皆是頂王威神所接。」

爾時，世尊告須菩提：「如是如是，如汝所言。此頂王威神，全身舍利有是言教。是故色身、全身舍利法性不同。」

爾時，世尊與須菩提便說此偈：

「過去頂王佛，　　在世教化久， 　十二那術劫，　　說法無增減。 　周訖取滅度，　　留身演佈教， 　所度無有量，　　修一進成佛。 　舍利識非識，　　頂王威神故， 　捨本不著本，　　澹然入無為。 　卿今雖獲空，　　漏盡無有礙， 　分別如來境，　　非汝狹劣局。」

爾時，座上有八萬四千諸天人民，聞佛所說皆發無上正真道意：「我等後作佛時，皆如頂王如來教化不異。」時，須菩提繞佛三匝，頭面禮足還複本位。

菩薩瓔珞經譬喻品第三十二

爾時，世尊說法瓔珞，講法身福功德無量。座中有五千菩薩，即從座起頭面禮足，繞佛三匝便

【現代漢語翻譯】 現代漢語譯本 佛說，頂王如來（Dingwang Tathagata，佛名）、至真、等正覺，在世教化了十二那術劫（nashu kalpas，極長的時間單位），說法圓滿后便捨棄壽命，于無餘涅槃界（nirvana realm，佛教的最高境界）而入滅，留下的全身舍利遍佈世界。又經過十二那述劫，世人供養舍利如同佛陀仍然存在，說法教化所度化的人數也相同。因此，世尊！如來的色身和全身舍利並沒有差別。

這時，世尊告訴須菩提（Subhuti，佛陀的弟子）: 『頂王如來的全身舍利在世間教化，是依靠本識（fundamental consciousness，佛教術語）嗎？還是不依靠本識呢？』

須菩提回答說：『不是的。世尊！都是頂王如來的威神力所加持。』

這時，世尊告訴須菩提：『是這樣的，是這樣的，正如你所說。這頂王如來的威神力，使得全身舍利具有這樣的教化作用。因此，色身和全身舍利的法性是不同的。』

這時，世尊與須菩提說了這首偈：

『過去頂王佛， 在世教化久， 十二那術劫， 說法無增減。 周訖取滅度， 留身演佈教， 所度無有量， 修一進成佛。 舍利識非識， 頂王威神故， 捨本不著本， 澹然入無為。 卿今雖獲空， 漏盡無有礙， 分別如來境， 非汝狹劣局。』

這時，座上有八萬四千諸天人民，聽聞佛所說，都發起了無上正真道意：『我們將來成佛時，都要像頂王如來一樣教化眾生，沒有差別。』當時，須菩提繞佛三圈，頭面頂禮佛足，然後回到自己的座位。

菩薩瓔珞經譬喻品第三十二

這時，世尊宣講說法瓔珞，講述法身福德功德無量。座中有五千菩薩，立即從座位上起身，頭面頂禮佛足，繞佛三圈，便...

【English Translation】 English version The Buddha said: 'Dingwang Tathagata (Top King Thus Come One), the Perfectly Enlightened One, taught and transformed beings for twelve nashu kalpas (an extremely long period of time). After completing his teachings, he relinquished his life and entered parinirvana (complete nirvana) in the realm of nirvana without remainder, leaving behind relics of his entire body that spread throughout the world. After another twelve nashu kalpas, people made offerings to the relics as if the Buddha were still present, and the number of beings saved by his teachings was the same. Therefore, World Honored One! There is no difference between the physical body and the complete body relics of the Tathagata.'

At that time, the World Honored One said to Subhuti (one of the Buddha's disciples): 'Do the complete body relics of Dingwang Tathagata teach and transform beings in the world by relying on fundamental consciousness (the basis of consciousness), or not?'

Subhuti replied: 'No, World Honored One! It is all due to the power and spiritual strength of Dingwang Tathagata.'

At that time, the World Honored One said to Subhuti: 'It is so, it is so, just as you said. It is the power and spiritual strength of this Dingwang Tathagata that enables the complete body relics to have such a teaching function. Therefore, the dharma nature of the physical body and the complete body relics are different.'

At that time, the World Honored One and Subhuti spoke this verse:

'The past Dingwang Buddha, taught and transformed beings for a long time in the world, For twelve nashu kalpas, the teachings were neither increased nor decreased. Having completed his teachings, he entered nirvana, leaving behind his body to spread the teachings, The number of beings saved was immeasurable, cultivating one path to advance towards Buddhahood. The relics are conscious or unconscious, due to the power and spiritual strength of Dingwang, Relinquishing the fundamental, not attached to the fundamental, calmly entering non-action. Although you have now attained emptiness, with all outflows exhausted and without hindrance, To discern the realm of the Tathagata, is beyond your narrow and limited scope.'

At that time, eighty-four thousand devas (gods) and people in the assembly, hearing what the Buddha said, all aroused the unsurpassed, perfectly true mind of enlightenment: 'When we become Buddhas in the future, we will teach and transform beings just like Dingwang Tathagata, without any difference.' At that time, Subhuti circumambulated the Buddha three times, prostrated with his head and face at the Buddha's feet, and then returned to his original seat.

Bodhisattva Garland Sutra, Chapter Thirty-Two on Similes

At that time, the World Honored One expounded the Garland of Teachings, speaking of the immeasurable merit and virtues of the Dharma body. Five thousand bodhisattvas (enlightened beings) in the assembly immediately arose from their seats, prostrated with their heads and faces at the Buddha's feet, circumambulated the Buddha three times, and then...

退而去。

爾時，尊者大目乾連，內自思惟：「此五千正士，聞佛所說三身法寶，不肯受持各退而去，此必有緣事不空。」爾時，目連即從座起，偏露右臂，長跪叉手，白佛言：「唯然，世尊！此五千正士修菩薩道，已入如來深法之藏，行過聲聞辟支佛上，今聞世尊說法瓔珞三身深義，不肯受持各退而去。」

佛告目連：「止！止！族姓子！若有善男子、善女人，聞此義者頭破為七分，沸血從面孔出。何以故？此惡人等，本從無數阿僧祇劫，恒喜誹謗毀辱正法。」

爾時，目連復重白佛：「唯然，世尊！愿說誹謗受罪云何？」

佛告目連：「此五千正士，從過去恒沙佛已來，亦修佈施、持戒、忍辱、精進、一心、智慧、善權方便，便起想著有悔過心，于如來所便有退轉，方當經歷勤苦之難，千佛過去猶不得度。此五千正士，最上首者名曰勇智，雖修菩薩摩訶薩行，欲求成佛終不可得。譬如士夫欲于空中造作七寶宮殿，五色玄黃雕文刻鏤，如此善男子、善女人，乃能作不？」

目連白佛言：「不也。世尊！何以故？虛空無象，不可造作。」

爾時，世尊告目連曰：「此勇智菩薩，光明佛時作師子王，吾為梵志修清凈行。時師子王，晨朝跱立六處不動，奮迅身體便大雷吼，走獸伏住

【現代漢語翻譯】 現代漢語譯本 退了回去。

這時，尊者大目乾連（Mahāmaudgalyāyana，佛陀的著名弟子），內心自忖：『這五千位修行人，聽聞佛陀所說的三身法寶，不肯接受奉持，各自退去，這其中必定有因緣，絕非偶然。』當時，目連尊者即從座位起身，袒露右臂，長跪合掌，對佛陀說：『世尊，這五千位修行人修習菩薩道，已經進入如來甚深法藏，他們的修行超過了聲聞和辟支佛，如今聽聞世尊講說如同瓔珞般莊嚴的三身深奧教義，卻不肯接受奉持，各自退去。』

佛陀告訴目連：『停止！停止！善男子！善女人！如果有人聽聞這些教義卻加以誹謗，他的頭會裂為七份，沸騰的鮮血會從面孔流出。為什麼呢？因為這些惡人，從無數阿僧祇劫（asaṃkhyeya-kalpa，極長的時間單位）以來，一直喜歡誹謗和毀辱正法。』

當時，目連尊者再次稟告佛陀：『世尊，請您講說誹謗正法所受的罪報是怎樣的？』

佛陀告訴目連：『這五千位修行人，從過去恒河沙數諸佛以來，也曾修習佈施（dāna）、持戒（śīla）、忍辱（kṣānti）、精進（vīrya）、禪定（dhyāna）、智慧（prajñā）、善巧方便（upāya），但他們生起執著，心懷悔恨，對於如來之法便有退轉，將要經歷勤苦之難，即使經歷千佛出世也無法得度。這五千位修行人中，為首的人名叫勇智，雖然修習菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）的行持，想要成就佛果終究是不可能實現的。譬如有人想要在空中建造七寶宮殿，用五彩玄黃的顏色雕琢花紋，這樣的善男子、善女人，能夠做到嗎？』

目連尊者對佛陀說：『不能。世尊！為什麼呢？因為虛空沒有形相，無法建造。』

這時，世尊告訴目連說：『這位勇智菩薩，在光明佛（Prabhāsa Buddha）時期做師子王（lion king），我當時是位修習清凈梵行的修行人。當時師子王，早晨站立在六處地方不動，抖擻身體便發出巨大的雷鳴般的吼聲，所有的走獸都伏地不動。

【English Translation】 English version Withdrew.

At that time, the Venerable Mahāmaudgalyāyana (one of the Buddha's chief disciples), thought to himself: 'These five thousand virtuous individuals, having heard the Buddha's exposition of the Three Bodies of Dharma (trikāya), are unwilling to accept and uphold it, and are withdrawing. There must be a reason for this; it cannot be without cause.' Then, Maudgalyāyana rose from his seat, bared his right arm, knelt on one knee, and with palms joined, said to the Buddha: 'World Honored One, these five thousand virtuous individuals are cultivating the Bodhisattva path, and have already entered the profound treasury of the Tathāgata's Dharma (Tathāgata-dharma, the teachings of the Buddha). Their practice surpasses that of Śrāvakas (disciples) and Pratyekabuddhas (solitary Buddhas). Now, having heard the World Honored One expound the profound meaning of the Three Bodies, adorned like a necklace, they are unwilling to accept and uphold it, and are withdrawing.'

The Buddha said to Maudgalyāyana: 'Stop! Stop! Son of a noble family! Good man! Good woman! If anyone hears this teaching and slanders it, their head will split into seven pieces, and boiling blood will flow from their face. Why? Because these evil people, from countless asaṃkhyeya-kalpas (asaṃkhyeya-kalpa, an immeasurably long period of time) have always delighted in slandering and reviling the True Dharma.'

At that time, Maudgalyāyana again said to the Buddha: 'World Honored One, please explain what kind of retribution one receives for slandering the Dharma?'

The Buddha said to Maudgalyāyana: 'These five thousand virtuous individuals, from the time of Buddhas as numerous as the sands of the Ganges in the past, have also cultivated giving (dāna), morality (śīla), patience (kṣānti), diligence (vīrya), concentration (dhyāna), wisdom (prajñā), and skillful means (upāya). However, they developed attachments, harbored regret, and turned away from the Dharma of the Tathāgata. They will undergo difficult and arduous trials, and even after a thousand Buddhas have appeared, they will still not be liberated. Among these five thousand virtuous individuals, the foremost is named Courageous Wisdom (Yong Zhi). Although he cultivates the practice of a Bodhisattva-Mahāsattva (bodhisattva-mahāsattva, a great bodhisattva), he will ultimately be unable to attain Buddhahood. It is like a person who wants to build a palace of seven jewels in the sky, carving and decorating it with five-colored patterns. Can such a good man or good woman do this?'

Maudgalyāyana said to the Buddha: 'No, World Honored One! Why? Because the sky has no form and cannot be built upon.'

Then, the World Honored One said to Maudgalyāyana: 'This Bodhisattva Courageous Wisdom, in the time of the Light Buddha (Prabhāsa Buddha), was a Lion King (lion king). At that time, I was a Brahmin practicing pure conduct. The Lion King would stand still in six places each morning, shake his body, and then roar like thunder, causing all the animals to prostrate themselves.'

飛者墮落，然後乃趣曠野山澤，案行局界求覓群獸，逢一象王殺而食之，髀骨鯁咽死而復穌。時有木雀在師子前，求覓軟蟲取而食之。師子張口告木雀曰：『與吾挽此骨，卻後若得食當相報恩。』木雀聞之，入口盡力，拔骨乃得去之。時師子王后日求食大殺群獸，木雀在側少多求恩，師子不報。」

佛告目連：「時師子王，以此偈報木雀曰：

「『吾為師子王，　　以殺為家業， 　　啖肉飲其血，　　以此為常膳。 　　汝既不自量，　　脫吾牙齒難， 　　還得出吾口，　　此恩何可忘？』

「爾時，木雀復以此偈報師子曰：

「『我雖是小鳥，　　誠應不惜死， 　　但王不念恩，　　自負言誓重。 　　若能小寬弘，　　少多見惠者， 　　沒命終不恨，　　不敢有譏論。』

「爾時，師子王竟不報恩，舍之而去。木雀自念：『吾恩極重反更輕賤，今當追后，要伺師子便，不報怨者終不行世，在在處處終不相離。』時師子王復殺群獸恣意食之，飽便睡眠無所畏懼。時彼木雀，飛趣師子當立額上，盡其力勢啄一眼壞。師子驚起左右顧視，不見余獸，唯見木雀獨在樹上。時，師子王語木雀曰：『汝今何為乃壞吾目？』時，彼木雀以偈報師子王曰：

「『重恩不知報，　　反更生害心，

【現代漢語翻譯】 現代漢語譯本： 飛鳥墮落後，便前往荒野山澤，沿著邊界尋找野獸。它遇到一頭象王，將其殺死並吃掉，但一塊象的腿骨卡在喉嚨里，導致它死去又復活。當時有一隻木雀在獅子面前，尋找軟蟲來吃。獅子張開嘴對木雀說：『幫我取出這塊骨頭，以後如果我能得到食物，一定會報答你的恩情。』木雀聽了，進入獅子口中，盡力拔出骨頭，最終將其取出。之後，獅子王每天都爲了尋找食物而大量殺害野獸，木雀在旁邊請求獅子稍微報答一些恩情，但獅子卻不予理睬。 佛陀告訴目連（Maudgalyayana）：『當時的獅子王，用這首偈語來回應木雀：』 『我身為獅子王，以殺戮為家常便飯，吃肉飲血，以此作為日常的食物。你既然不自量力，能從我的牙齒中取出東西已經很難得了，還能從我的口中出來，這份恩情怎麼可以忘記呢？』 『當時，木雀也用這首偈語來回應獅子：』 『我雖然只是一隻小鳥，但確實不惜犧牲自己的性命。只是大王您不念及恩情，辜負了自己曾經立下的誓言。如果能夠稍微寬宏大量一些，稍微施捨一些恩惠，即使為此喪命也終不後悔，不敢有任何的抱怨。』 『當時，獅子王最終沒有報答恩情，拋棄木雀離開了。木雀心想：我的恩情如此深重，反而被輕視，現在我應當追隨其後，等待機會報復獅子。不報答怨恨的人終究不能在世上立足，無論在哪裡都要與獅子不離不棄。』當時，獅子王再次殺害了許多野獸，隨意地吃飽后便睡覺，毫無畏懼。這時，那隻木雀飛到獅子額頭上方，用盡全力啄瞎了獅子的一隻眼睛。獅子驚醒后左右環顧，沒有看到其他野獸，只看到木雀獨自在樹上。當時，獅子王對木雀說：『你為什麼要弄壞我的眼睛？』當時，那隻木雀用偈語迴應獅子王說： 『深重的恩情不知報答，反而還產生了加害之心，'

【English Translation】 English version: The bird fell, and then went to the wilderness mountains and marshes, following the boundaries to seek out wild animals. It encountered an elephant king, killed and ate it, but a thigh bone got stuck in its throat, causing it to die and be revived. At that time, there was a woodpecker in front of the lion, seeking soft insects to eat. The lion opened its mouth and said to the woodpecker, 'Help me pull out this bone, and if I get food later, I will repay your kindness.' The woodpecker heard this, entered the lion's mouth, and tried its best to pull out the bone, finally removing it. Afterwards, the lion king killed many animals every day in search of food, and the woodpecker asked the lion to repay some of the kindness, but the lion ignored it. The Buddha told Maudgalyayana (目連): 'The lion king at that time, responded to the woodpecker with this verse:' 'I am the lion king, killing is my daily routine, eating meat and drinking blood, this is my daily food. Since you do not measure your own strength, it is already difficult to remove something from my teeth, and you can still come out of my mouth, how can this kindness be forgotten?' 'At that time, the woodpecker also responded to the lion with this verse:' 'Although I am just a small bird, I am indeed willing to sacrifice my life. It's just that Your Majesty does not remember the kindness, and has failed the oath you once made. If you can be a little more generous, and give a little favor, even if I lose my life for it, I will not regret it, and I dare not have any complaints.' 'At that time, the lion king ultimately did not repay the kindness, and abandoned the woodpecker and left. The woodpecker thought to itself: My kindness is so great, but it is despised instead. Now I should follow behind it, waiting for an opportunity to take revenge on the lion. Those who do not repay grievances will ultimately not be able to stand in the world, and wherever I am, I will never leave the lion.' At that time, the lion king killed many animals again, and after eating his fill at will, he slept without fear. At this time, the woodpecker flew to the lion's forehead, and with all its strength pecked out one of the lion's eyes. The lion woke up in shock and looked around, but did not see any other animals, only the woodpecker alone on the tree. At that time, the lion king said to the woodpecker: 'Why did you ruin my eyes?' At that time, the woodpecker responded to the lion king with a verse: 'Deep kindness is not repaid, but instead a harmful heart is produced,'

今留汝一目，　　此恩何可忘？ 　　汝雖獸中王，　　所行無反覆， 　　從是各自休，　　莫復作緣對。』」

佛告目連：「時師子王豈異人乎？莫造斯觀，所以然者，今此勇智菩薩是；時木雀者，今汝摩訶目揵連是。此正士等，自從是來恒行誹謗，不信如來三身之要，方當經歷地獄之難。」

佛復告目連：「若有菩薩摩訶薩修凈瓔珞得三身定者，神足遊戲無所掛礙，為人重任荷負眾苦。譬如空界無所不覆，凈妙瓔珞三身法者亦復如是，滿足一切眾生所愿。譬如大海深廣清凈，不受穢惡諸不凈者；菩薩摩訶薩亦復如是，得凈妙瓔珞三身法者，不受塵垢縛著顛倒。譬如摩尼寶珠光明徹照，非日月星辰光明所能遏絕；菩薩摩訶薩亦復如是，獲凈妙瓔珞三身法者，不為五通神仙禁咒神藥所能制持。譬如四道受證自信通慧已度五道，不為眾邪所見留住；譬如滅盡定人燒盡本行，菩薩摩訶薩盡生死根，信心牢固不興誹謗。譬如士夫得如意珠，隨意所念皆現在前；菩薩摩訶薩亦復如是，得如意正定，觀眾生類純熟根者，漸漸訓導各至無為猶如不退轉法，不復墮落染著生死。菩薩摩訶薩亦復如是，雖處生死不懷畏懼，言我當復退轉在生死中。譬如非男非女之人，將示殊妙五樂之中，亦不生心染著情慾；菩薩摩訶

【現代漢語翻譯】 現代漢語譯本 『現在我留你一隻眼睛，這份恩情怎麼可以忘記？ 你雖然是野獸中的王者，但所作所為不要出爾反爾， 從此以後我們各自安好，不要再結下冤仇。』

佛告訴目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）: 『當時的獅子王難道是別人嗎？不要這樣看待，之所以這樣說，是因為他就是現在的勇智菩薩（Bodhisattva，佛教中發願要普度眾生的修行者）；當時的木雀就是現在的你摩訶目犍連（Mahāmaudgalyāyana，即大目犍連）。這些正士，自從那時以來就一直誹謗，不相信如來（Tathāgata，佛陀的稱號之一）三身（Trikaya，佛陀具有的三種身，即法身、報身、應身）的要義，將來必定要經歷地獄的苦難。』

佛又告訴目連: 『如果有菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）修習清凈的瓔珞（一種裝飾品，比喻菩薩的功德）而得到三身的正定，就能以神通自在遊行而沒有阻礙，為眾生承擔重任，揹負眾生的苦難。譬如虛空覆蓋一切，清凈微妙的瓔珞三身之法也是這樣，能滿足一切眾生的願望。譬如大海深廣清凈，不容納污穢不潔之物；菩薩摩訶薩也是這樣，得到清凈微妙的瓔珞三身之法，就不受塵垢的束縛和顛倒的迷惑。譬如摩尼寶珠（Mani jewel，一種能發出光明，滿足人們願望的寶珠）光明徹照，不是日月星辰的光明所能遮蔽的；菩薩摩訶薩也是這樣，獲得清凈微妙的瓔珞三身之法，不被五通（Abhijñā，天眼通、天耳通、他心通、宿命通、神足通）神仙的禁咒和神藥所能控制。譬如四道（須陀洹、斯陀含、阿那含、阿羅漢）的聖者，已經證得自信和通慧，度脫了五道（地獄、餓鬼、畜生、人、天），不被各種邪見所迷惑而停留；譬如進入滅盡定（Nirodha-samāpatti，一種甚深的禪定狀態）的人，燒盡了所有的行為，菩薩摩訶薩斷盡了生死的根本，信心牢固而不生起誹謗。譬如士夫得到如意珠（Cintamani，能實現願望的寶珠），隨意所想的都能立刻顯現；菩薩摩訶薩也是這樣，得到如意正定，觀察眾生的根器已經成熟，就逐漸引導他們達到無為的境界，就像不退轉法（Avaivartika，不會再退轉的境界）一樣，不再墮落而染著生死。菩薩摩訶薩也是這樣，雖然身處生死輪迴之中，卻不懷有畏懼，不會想自己會退轉而再次陷入生死。譬如非男非女的人，即使向他們展示美妙的五種音樂，也不會生起染著的情慾；菩薩摩訶

【English Translation】 English version 'Now I leave you one eye, how can this kindness be forgotten? Although you are the king of beasts, do not go back on your word in your actions. From now on, let us each be at peace, and let us not create further enmity.'"

The Buddha told Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers): 'Was the lion king at that time someone else? Do not view it that way, the reason being that he is now the Courageous Wisdom Bodhisattva (Bodhisattva, a practitioner in Buddhism who vows to liberate all beings); the woodpecker at that time is now you, Mahāmaudgalyāyana (i.e., Great Maudgalyayana). These righteous individuals have been constantly slandering since that time, not believing in the essentials of the Tathāgata's (one of the titles of the Buddha) Trikaya (the three bodies of the Buddha, namely Dharmakaya, Sambhogakaya, and Nirmanakaya), and will surely experience the suffering of hell in the future.'

The Buddha further told Maudgalyayana: 'If a Bodhisattva-Mahāsattva (Great Bodhisattva) cultivates pure necklaces (an ornament, a metaphor for the merits of a Bodhisattva) and attains the Samadhi (state of meditative absorption) of the Trikaya, they can freely roam with supernatural powers without hindrance, taking on heavy responsibilities for beings and bearing the suffering of beings. Just as the empty space covers everything, so too is the Dharma of the pure and wonderful necklace of the Trikaya, which can fulfill the wishes of all beings. Just as the ocean is deep, vast, and pure, not accepting filthy and impure things; so too is the Bodhisattva-Mahāsattva, who, having attained the pure and wonderful necklace of the Trikaya Dharma, is not bound by the defilements and delusions of the world. Just as a Mani jewel (a jewel that emits light and fulfills people's wishes) shines brightly, not able to be obscured by the light of the sun, moon, or stars; so too is the Bodhisattva-Mahāsattva, who, having obtained the pure and wonderful necklace of the Trikaya Dharma, cannot be controlled by the spells and divine medicines of the five supernatural powers (Abhijñā, namely divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and divine feet) of the immortals. Just as the sages of the four paths (Sotapanna, Sakadagami, Anagami, Arhat) have already attained self-confidence and wisdom, and have crossed the five paths (hell, hungry ghosts, animals, humans, and gods), not being deluded and detained by various evil views; just as a person who enters Nirodha-samāpatti (a very deep state of meditation) burns away all actions, the Bodhisattva-Mahāsattva cuts off the root of birth and death, with firm faith and without arising slander. Just as a man obtains a Cintamani (a wish-fulfilling jewel), and whatever he thinks of immediately appears; so too is the Bodhisattva-Mahāsattva, who, having obtained the Samadhi of the Cintamani, observes the beings whose roots are ripe, and gradually guides them to the state of non-action, just like the state of Avaivartika (non-retrogression), no longer falling and being attached to birth and death. So too is the Bodhisattva-Mahāsattva, who, although in the cycle of birth and death, does not harbor fear, and does not think that he will regress and fall back into birth and death. Just as a person who is neither male nor female, even if shown wonderful five kinds of music, will not give rise to attachment and lust; so too is the Bodhisattva-Maha'

薩亦復如是，周旋教化遍入五道，知而不著不起想念，拔濟眾生不可稱量。」

爾時，世尊與目連而說頌曰：

「菩薩本意凈，　　猶如金剛山， 　執意不可毀，　　受證如彈指。 　雖在世教化，　　不著緣本想， 　遍學一切法，　　豎立大法幢。 　猶如二士夫，　　執意各有術， 　相將至戲堂，　　各欲現其伎。 　須彌四寶山，　　縱廣甚峻高， 　三百三十萬，　　六萬由旬數。 　一人在山頂，　　手執甘露瓶， 　一人在山下，　　執瓶受甘露。 　寫者亦不泄，　　受者不捐棄， 　彼人各凡夫，　　未獲通慧道。 　云何目乾連，　　此為極難不？ 　雖難未足奇，　　三法身甚難。 　從億千萬劫，　　欲聞凈瓔珞， 　分別三身慧，　　斯法最為難。 　卿今莫愁憂，　　已超眾苦患， 　得聞三法要，　　自濟復濟彼。 　若有族姓子，　　篤信修習法， 　現世盡諸漏，　　神通游自在。 　所生國土凈，　　七寶宮殿成， 　諸根悉完具，　　心凈如虛空。」

爾時，世尊與目連說此品時，有億那術天人皆發無上正真道意：「愿所生國土盡同一相，無有誹謗三法身者。」

爾時，目連起禮佛足，繞三匝已，還複本座。◎

◎菩薩瓔珞經三世法相品第三

【現代漢語翻譯】 現代漢語譯本： 『薩』也是這樣，週而復始地教化，遍及五道（地獄、餓鬼、畜生、人、天），了知一切卻不執著，不起任何妄念，救拔眾生，數量不可稱量。

這時，世尊為目連（Maudgalyayana）說頌：

『菩薩的本意清凈，猶如金剛山（Vajra Mountain）， 堅定的意志不可摧毀，接受證悟如彈指頃刻。 雖然身處世間教化，卻不執著于因緣和根本的妄想， 廣泛學習一切法門，樹立起大法幢。 就像兩個勇士，各自有自己的技藝， 相約來到戲場，都想展現自己的本領。 須彌山（Mount Sumeru）是四寶所成之山，縱橫廣闊，非常高峻， 三百三十萬，六萬由旬（Yojana）的長度。 一人在山頂，手執甘露瓶（Amrita bottle）， 一人在山下，拿著瓶子接受甘露。 傾倒者不會泄漏，接受者也不會遺棄， 那些人都是凡夫，尚未獲得通達智慧的道路。 怎麼樣，目乾連（Maudgalyayana），這件事情極難做到嗎？ 雖然難，但還不足為奇，證得三法身（Trikaya）才最為困難。 從億萬劫以來，想要聽聞清凈的瓔珞（garland）， 分別三身（Trikaya）的智慧，這種法最為難得。 你現在不要憂愁，已經超越了眾多的痛苦和災患， 聽聞了三法（Tridharma）的要義，自己得救還能救度他人。 如果有善男子善女人，真心相信並修習佛法， 現世就能斷盡一切煩惱，以神通自在遊行。 所出生的國土清凈，由七寶構成的宮殿成就， 諸根都完全具足，心像虛空一樣清凈。』

這時，世尊與目連（Maudgalyayana）說這部經時，有億那術（Nayuta）天人都發起了無上正真道意：『愿所出生的國土都完全一樣，沒有誹謗三法身（Trikaya）的人。』

這時，目連（Maudgalyayana）起身禮佛足，繞佛三圈后，回到原來的座位。

《菩薩瓔珞經》三世法相品第三

【English Translation】 English version: 『Sa』 is also like this, revolving and teaching, pervading the five paths (hells, hungry ghosts, animals, humans, and devas), knowing everything without attachment, without arising any delusive thoughts, rescuing sentient beings in immeasurable numbers.

At that time, the World Honored One spoke this verse to Maudgalyayana:

『The original intention of a Bodhisattva is pure, like Mount Vajra (Vajra Mountain), Their steadfast will cannot be destroyed, receiving enlightenment in the snap of a finger. Although dwelling in the world to teach and transform, they are not attached to conditions and fundamental delusions, Widely learning all Dharma methods, erecting the great Dharma banner. Like two warriors, each with their own skills, Agreeing to come to the arena, each wanting to display their abilities. Mount Sumeru (Mount Sumeru) is a mountain made of four treasures, vast and extremely high, Three million three hundred thousand, sixty thousand yojanas (Yojana) in length. One person is on the mountain top, holding a bottle of Amrita (Amrita bottle), One person is at the foot of the mountain, holding a bottle to receive the Amrita. The pourer does not leak, the receiver does not discard, Those people are all ordinary beings, not yet having attained the path of penetrating wisdom. How is it, Maudgalyayana, is this extremely difficult to do? Although difficult, it is not yet extraordinary; attaining the Trikaya (Trikaya) is the most difficult. From billions of kalpas, wanting to hear the pure garland (garland), Distinguishing the wisdom of the Trikaya (Trikaya), this Dharma is the most rare. You now should not worry, having already transcended numerous sufferings and calamities, Having heard the essentials of the Tridharma (Tridharma), saving yourself and also saving others. If there are good men or good women, sincerely believing and practicing the Dharma, In this life, they can exhaust all defilements, freely roam with supernatural powers. The land where they are born is pure, palaces made of seven treasures are accomplished, All faculties are completely perfect, the mind is as pure as the empty sky.』

At that time, when the World Honored One spoke this chapter to Maudgalyayana, billions of Nayuta (Nayuta) devas all aroused the unsurpassed, right, and true mind: 『May the lands where we are born all be completely the same, without anyone who slanders the Trikaya (Trikaya).』

At that time, Maudgalyayana arose, prostrated at the Buddha's feet, circumambulated the Buddha three times, and returned to his original seat.

The Third Chapter, 'The Characteristics of the Three Worlds,' of the Bodhisattva Garland Sutra

十三

爾時，世尊告軟首菩薩：「吾昔成佛，積功累行自致如來、至真、等正覺，棄國捐妻不貪榮位，宣佈一切諸佛法藏，隨前適化而度脫之。猶如醫王療救眾病，隨病輕重然後投藥。若有眾生今身現在種過去病，菩薩亦知而救護之；或復眾生身已過去種未來病，菩薩亦知而救護之。」

是時，尊者劫賓㝹白佛言：「世尊！云何善男子、善女人，身處現在種過去病？云何身過去種未來病？云何身在未來種現在病？」

爾時，世尊告劫賓㝹曰：「善哉，善哉！族姓子！于如來前而問斯義，多所利益。何以故？過去當來今現在佛所宣法藏，施為佛事不思議法，莊嚴佛樹進行成佛。」

爾時，世尊與劫賓㝹，而說頌曰：

「清凈聲柔軟，　　遍聞十方界， 　具足諸善根，　　拔苦離眾惡。 　分別三世行，　　無入無所生， 　如來悉觀察，　　獨善無等侶。 　初發弘誓心，　　不為少許人， 　意廣如虛空，　　濟度恒沙數。 　今在樹王下，　　眾相自嚴飾， 　降伏諸外道，　　奉修正法教。 　首戴七覺花，　　身被慚愧服， 　和顏忍辱心，　　獨步無有難。 　無畏如師子，　　勇慧無有難， 　色像如月初，　　諦視無厭足。 　一切十方世，　　悉來供養尊， 　隨本心所

【現代漢語翻譯】 現代漢語譯本 十三

這時，世尊告訴軟首菩薩：『我過去成佛，積累功德修行，自然達到如來（Tathagata，佛的稱號之一）、至真（Arhat，阿羅漢的稱號）、等正覺（Samyaksambuddha，正等覺者）的境界，捨棄國家和妻子，不貪圖榮華富貴，宣講一切諸佛的法藏，根據眾生不同的根器和情況來度化他們。就像醫王救治各種疾病，根據病情的輕重來給予不同的藥物。如果有眾生現在所受的痛苦是過去所種下的惡因導致的，菩薩也能知道並救護他們；或者有眾生現在所作所為會在未來種下惡因，菩薩也能知道並救護他們。』

這時，尊者劫賓㝹（Kapinanu）問佛說：『世尊！什麼樣的善男子、善女人，現在所受的果報是過去種下的惡因導致的呢？什麼樣的行為是現在種下未來惡因的行為呢？什麼樣的行為是在未來種下現在惡因的行為呢？』

這時，世尊告訴劫賓㝹說：『好啊，好啊！善男子！你能在如來面前詢問這樣的道理，對很多人都有利益。為什麼呢？因為過去、未來和現在諸佛所宣講的法藏，所施行的佛事，都是不可思議的，用以莊嚴菩提樹，修行成佛。』

這時，世尊對劫賓㝹，說了以下偈頌：

『清凈的聲音柔和，普遍傳遍十方世界， 具足各種善根，拔除痛苦，遠離各種罪惡。 分別觀察過去、現在、未來三世的行為，沒有入處，也沒有產生之處， 如來完全觀察到，獨自為善，沒有同等的人。 最初發起廣大的誓願心，不是爲了少數人， 心意廣大如虛空，救度像恒河沙一樣多的眾生。 現在在菩提樹下，各種美好的相貌自然莊嚴， 降伏各種外道，奉行修正法教。 頭上戴著七覺支的花朵，身上穿著慚愧的衣服， 面容和悅，心懷忍辱，獨自前行，沒有困難。 無所畏懼如獅子，勇敢而有智慧，沒有困難， 容貌像新月初升，仔細觀看，沒有厭倦的時候。 一切十方世界，都來供養世尊， 隨著各自的本心所愿，』

【English Translation】 English version Thirteen

At that time, the World Honored One told Bodhisattva Ruanshou (Soft Head): 'I attained Buddhahood in the past, accumulating merits and practicing diligently to naturally achieve the state of Tathagata (Thus Come One, one of the titles of the Buddha), Arhat (Worthy One), and Samyaksambuddha (Perfectly Enlightened One), abandoning the kingdom and wife, not coveting glory and position, proclaiming all the Dharma treasures of the Buddhas, and liberating beings according to their different capacities and circumstances. It is like a physician king who treats all kinds of diseases, prescribing different medicines according to the severity of the illness. If there are beings who are currently suffering from illnesses caused by past actions, the Bodhisattva can know and protect them; or if there are beings whose current actions will cause future illnesses, the Bodhisattva can also know and protect them.'

At this time, Venerable Kapinanu (Kapinanu) asked the Buddha: 'World Honored One! What kind of good men and good women are currently experiencing the results of past bad deeds? What kind of actions are currently planting the seeds for future bad deeds? What kind of actions are planting the seeds for present bad deeds in the future?'

At this time, the World Honored One told Kapinanu: 'Excellent, excellent! Good man! Your inquiry into such principles before the Tathagata will benefit many. Why? Because the Dharma treasures proclaimed by the Buddhas of the past, future, and present, and the Buddha activities performed, are all inconceivable, used to adorn the Bodhi tree and achieve Buddhahood through practice.'

At this time, the World Honored One spoke the following verses to Kapinanu:

'The pure voice is gentle, universally heard throughout the ten directions, Complete with all good roots, removing suffering and separating from all evils. Distinguishing and observing the actions of the past, present, and future, there is no entrance, nor is there a place of origin, The Tathagata fully observes, alone doing good, without equal companions. Initially generating a vast vow, not for a few people, The intention is as vast as the empty space, saving beings as numerous as the sands of the Ganges. Now under the Bodhi tree, various beautiful appearances naturally adorn, Subduing various heretics, upholding and practicing the correct Dharma teachings. Wearing the flowers of the seven factors of enlightenment on the head, wearing the clothes of shame and remorse on the body, With a gentle face and a heart of patience, walking alone without difficulties. Fearless as a lion, brave and wise, without difficulties, The appearance is like the rising of the new moon, looking closely without weariness. All the worlds of the ten directions come to make offerings to the World Honored One, According to their original wishes,'

愿，　　盡歸解脫門。 　本我所發願，　　不限劫數期， 　哀愍諸眾生，　　為演甘露法。 　欲求人身難，　　聞受正法難， 　生處中國難，　　遭遇真人難， 　豪貴執信難，　　慳嫉惠施難， 　縛著受證難，　　分別三世難。」

爾時，世尊復告劫賓㝹：「若有善男子、善女人，分別三世淫怒癡病，遠離縛著無復生滅，神足自由變化無方。如此善男子、善女人，入三世定意三昧，盡知過去未來現在諸佛所行，眾善根本悉現在前。諸佛世尊八等正道進趣泥洹，所以諸佛出現於世，觀察眾生究盡根原令知道門，如來三達觀三世法無量無限不可思議。或有眾生應聞過去法，如來便說過去滅盡眾行不起。或有眾生應聞現在法，如來便說現在正教遠離縛著。或有眾生應聞未來法，如來便說未來未生不起滅法。」

是時，尊者劫賓㝹白佛言：「世尊！云何眾生應聞過去法，如來與說過去滅盡眾行不起也？云何眾生應聞現在法，如來與說現在正教遠離縛著也？云何眾生應聞未來法，如來與說未來未生不起滅法？」

爾時，世尊告長老劫賓㝹：「諦聽諦聽，善思念之！」

劫賓㝹白佛言：「唯然，世尊！愿樂欲聞。」

佛告長老劫賓㝹：「若有菩薩摩訶薩，觀了三世無量無限不可思議，

【現代漢語翻譯】 現代漢語譯本 願力，完全歸向解脫之門。 我本性所發之愿，不限定於某個劫數時期， 哀憐愍念一切眾生，為他們宣講甘露之法。 想要獲得人身很難，聽聞接受正法很難， 出生在中土（中國）很難，遭遇真正的善知識很難， 富豪貴族能夠執持正信很難，吝嗇嫉妒之人行惠施很難， 被束縛執著之人證悟很難，分別過去、現在、未來三世很難。

這時，世尊再次告訴劫賓㝹（Kalbinu，一位尊者）: '如果有善男子、善女人，能夠分別過去、現在、未來三世的淫慾、嗔怒、愚癡之病，遠離束縛執著，不再有生死生滅，擁有神通，身心自由，變化無方。 這樣的善男子、善女人，進入三世的禪定意念三昧，完全知曉過去、未來、現在諸佛所行的道路，各種善的根本全部顯現在眼前。諸佛世尊通過八正道趨向涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），所以諸佛才會出現於世間，觀察眾生的究竟根源，使他們知道解脫之門，如來（Tathagata，佛的稱號之一）以三種智慧通達觀察三世之法，其智慧無量無邊，不可思議。 或者有眾生應該聽聞過去之法，如來便為他們宣說過去已經滅盡，各種行為不再生起。或者有眾生應該聽聞現在之法，如來便為他們宣說現在的正教，使他們遠離束縛執著。或者有眾生應該聽聞未來之法，如來便為他們宣說未來尚未生起，沒有生滅之法。'

這時，尊者劫賓㝹對佛說：'世尊！為什麼有的眾生應該聽聞過去之法，如來就為他們宣說過去已經滅盡，各種行為不再生起呢？為什麼有的眾生應該聽聞現在之法，如來就為他們宣說現在的正教，使他們遠離束縛執著呢？為什麼有的眾生應該聽聞未來之法，如來就為他們宣說未來尚未生起，沒有生滅之法呢？'

這時，世尊告訴長老劫賓㝹：'仔細聽，仔細聽，好好思考！'

劫賓㝹對佛說：'是的，世尊！我非常樂意聽聞。'

佛告訴長老劫賓㝹：'如果有菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），能夠通達瞭解過去、現在、未來三世，其智慧無量無邊，不可思議，

【English Translation】 English version May all aspirations completely turn towards the gate of liberation. The vows I make from my true self are not limited to any specific kalpa (aeon); I have compassion for all sentient beings and will expound the nectar-like Dharma for them. It is difficult to obtain a human body, difficult to hear and receive the true Dharma, Difficult to be born in the Middle Kingdom (China), difficult to encounter a true spiritual guide, Difficult for the wealthy and noble to hold true faith, difficult for the stingy and jealous to practice generosity, Difficult for those bound by attachments to attain enlightenment, difficult to discern the three periods of time (past, present, and future).'

At that time, the World Honored One further told Kalbinu (a venerable monk): 'If there are good men or good women who can discern the illnesses of lust, anger, and delusion in the three periods of time, and who can stay away from bondage and attachments, no longer experiencing birth and death, possessing supernatural powers, with their minds and bodies free and transformations without limit, Such good men or good women, entering the samadhi (state of meditative consciousness) of the three periods of time, will fully know the paths traveled by all Buddhas of the past, future, and present, and all roots of goodness will appear before them. The World Honored Ones, the Buddhas, approach Nirvana (the state of liberation from the cycle of birth and death) through the Eightfold Path. Therefore, the Buddhas appear in the world to observe the ultimate origins of sentient beings, enabling them to know the gate of liberation. The Tathagata (one of the titles of the Buddha) observes the Dharma of the three periods of time with three kinds of wisdom, which is immeasurable, limitless, and inconceivable. Or if there are sentient beings who should hear the Dharma of the past, the Tathagata will explain to them that the past has already ceased, and various actions no longer arise. Or if there are sentient beings who should hear the Dharma of the present, the Tathagata will explain to them the true teachings of the present, enabling them to stay away from bondage and attachments. Or if there are sentient beings who should hear the Dharma of the future, the Tathagata will explain to them that the future has not yet arisen, and there is no Dharma of arising and ceasing.'

At that time, Venerable Kalbinu said to the Buddha: 'World Honored One! Why is it that when some sentient beings should hear the Dharma of the past, the Tathagata explains to them that the past has already ceased, and various actions no longer arise? Why is it that when some sentient beings should hear the Dharma of the present, the Tathagata explains to them the true teachings of the present, enabling them to stay away from bondage and attachments? Why is it that when some sentient beings should hear the Dharma of the future, the Tathagata explains to them that the future has not yet arisen, and there is no Dharma of arising and ceasing?'

At that time, the World Honored One told Elder Kalbinu: 'Listen carefully, listen carefully, and contemplate well!'

Kalbinu said to the Buddha: 'Yes, World Honored One! I am very willing to listen.'

The Buddha told Elder Kalbinu: 'If there is a Bodhisattva-Mahasattva (Great Bodhisattva) who can understand the three periods of time, past, present, and future, with wisdom that is immeasurable, limitless, and inconceivable,

非是辟支羅漢所及。何以故？如來所行非彼境界。若有菩薩摩訶薩，身處現在眾行具足，應從過去如來受決，便聞現在如來說過去法，過去滅盡眾行不起，心即開悟即得受別，如來、至真、等正覺，十號具足。是謂菩薩摩訶薩身處現在應聞過去法，過去滅盡眾行不起。」

佛復告長老劫賓㝹：「復有菩薩摩訶薩，身處現在應聞現在法，從現在佛而受記別，如來、至真、等正覺，十號具足。是謂菩薩摩訶薩身處現在受現在別，去離縛著無生滅想。復有菩薩摩訶薩，身處現在應聞未來法，如來與說未來未生不起滅法。是時，菩薩心即達悟即得受決，如來、至真、等正覺，十號具足。是謂菩薩摩訶薩身處現在說未來法，未來未生不起滅法。」

是時，長老劫賓㝹白佛言：「世尊！但菩薩摩訶薩分別三世眾行所趣耶？為聲聞辟支亦有此行乎？」

佛告劫賓㝹：「從信地、見地乃至三耶三佛地，皆有三世無量無限不可思議眾行所趣便受名號。」

是時，長老劫賓㝹白佛言：「世尊！云何從信地、見地乃至三耶三佛地，皆有三世無限無量不可思議眾行所趣得受名號耶？」

佛告長老劫賓㝹：「汝欲廣知如來、至真、等正覺分別三世眾行所趣，今當一一敷演其義，從信地、見地、薄地、無淫怒癡地，

【現代漢語翻譯】 現代漢語譯本： 這並非辟支羅漢（Pratyeka-buddha Arhat，獨覺的阿羅漢）所能達到的境界。為什麼呢？因為如來（Tathagata，佛的稱號之一）所行的境界不是他們所能及的。如果有菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），身處現在，眾行具足，應當從過去如來接受授記，便能聽聞現在如來說過去之法，過去之法滅盡，眾行不起，內心立即開悟，便能得到授記，具足如來、至真（Tathagata，如來）、等正覺（Samyak-sambuddha，正等覺者）等十種稱號。這就是菩薩摩訶薩身處現在，應當聽聞過去之法，過去之法滅盡，眾行不起的道理。

佛陀又告訴長老劫賓㝹（Kapiṇḍa，人名）說：『又有菩薩摩訶薩，身處現在，應當聽聞現在之法，從現在佛接受授記，具足如來、至真、等正覺等十種稱號。這就是菩薩摩訶薩身處現在接受現在的授記，遠離束縛執著，沒有生滅之想。又有菩薩摩訶薩，身處現在，應當聽聞未來之法，如來為他們宣說未來未生、不起不滅之法。這時，菩薩內心立即通達領悟，便能得到授記，具足如來、至真、等正覺等十種稱號。這就是菩薩摩訶薩身處現在，宣說未來之法，未來未生、不起不滅之法。』

這時，長老劫賓㝹對佛陀說：『世尊！只有菩薩摩訶薩才能分別三世的眾行所趣嗎？還是聲聞（Śrāvaka，聽聞佛法者）、辟支佛也有這種修行呢？』

佛陀告訴劫賓㝹：『從信地（Śraddhā-bhūmi，信位）、見地（Darśana-bhūmi，見位）乃至三耶三佛地（Samyaksambuddha-bhūmi，正等覺佛地），都有三世無量無限不可思議的眾行所趣，因此而得到名號。』

這時，長老劫賓㝹對佛陀說：『世尊！如何從信地、見地乃至三耶三佛地，都有三世無限無量不可思議的眾行所趣，從而得到名號呢？』

佛陀告訴長老劫賓㝹：『你想要詳細瞭解如來、至真、等正覺如何分別三世眾行所趣，現在我將一一詳細地闡述其中的含義，從信地、見地、薄地（Tanū-bhūmi，薄地）、無淫怒癡地（Vītarāga-vītadveṣa-vītamoha-bhūmi，離貪嗔癡地），

【English Translation】 English version: This is not within the reach of a Pratyeka-buddha Arhat (辟支羅漢, one who attains enlightenment on their own). Why? Because the realm of the Tathagata (如來, 'Thus Gone One,' an epithet of the Buddha) is not their domain. If there is a Bodhisattva-Mahasattva (菩薩摩訶薩, great being Bodhisattva) who, being in the present, is complete in all practices, they should receive prediction from a past Tathagata. Then they will hear the present Tathagata speak of the past Dharma (法, teachings), the past Dharma will be extinguished, and all practices will cease to arise. Their mind will immediately awaken, and they will receive prediction, complete with the ten epithets: Tathagata, the Truly Awakened One (至真), the Perfectly Enlightened One (等正覺), and so on. This is what it means for a Bodhisattva-Mahasattva, being in the present, to hear the past Dharma, the past Dharma being extinguished, and all practices ceasing to arise.

The Buddha further told the Elder Kapiṇḍa (劫賓㝹, a proper name): 'Again, there are Bodhisattva-Mahasattvas who, being in the present, should hear the present Dharma and receive prediction from the present Buddha, complete with the ten epithets: Tathagata, the Truly Awakened One, the Perfectly Enlightened One, and so on. This is what it means for a Bodhisattva-Mahasattva, being in the present, to receive present prediction, departing from bondage and attachment, without thoughts of arising and ceasing. Again, there are Bodhisattva-Mahasattvas who, being in the present, should hear the future Dharma, the Tathagata speaking to them of the future, unarisen, unceasing Dharma. At that time, the Bodhisattva's mind will immediately understand and awaken, and they will receive prediction, complete with the ten epithets: Tathagata, the Truly Awakened One, the Perfectly Enlightened One, and so on. This is what it means for a Bodhisattva-Mahasattva, being in the present, to speak of the future Dharma, the future, unarisen, unceasing Dharma.'

At that time, the Elder Kapiṇḍa said to the Buddha: 'World Honored One (世尊, an epithet of the Buddha)! Is it only Bodhisattva-Mahasattvas who distinguish the tendencies of the practices of the three times? Or do Śrāvakas (聲聞, 'hearers' of the Buddha's teachings) and Pratyeka-buddhas also have this practice?'

The Buddha told Kapiṇḍa: 'From the Ground of Faith (信地, Śraddhā-bhūmi), the Ground of Vision (見地, Darśana-bhūmi), up to the Ground of Perfect Enlightenment (三耶三佛地, Samyaksambuddha-bhūmi), all have the tendencies of the immeasurable, limitless, inconceivable practices of the three times, and thus receive names.'

At that time, the Elder Kapiṇḍa said to the Buddha: 'World Honored One! How is it that from the Ground of Faith, the Ground of Vision, up to the Ground of Perfect Enlightenment, all have the tendencies of the limitless, immeasurable, inconceivable practices of the three times, and thus receive names?'

The Buddha told the Elder Kapiṇḍa: 'If you wish to know in detail how the Tathagata, the Truly Awakened One, the Perfectly Enlightened One, distinguishes the tendencies of the practices of the three times, I will now explain the meaning one by one, from the Ground of Faith, the Ground of Vision, the Ground of Thinning (薄地, Tanū-bhūmi), the Ground of Freedom from Lust, Hatred, and Delusion (無淫怒癡地, Vītarāga-vītadveṣa-vītamoha-bhūmi),

從須陀洹乃至三耶三佛，皆悉分別三世所趣。云何菩薩摩訶薩，從信地、見地、薄地、無淫怒癡地，分別三世眾行所趣？於是，族姓子！若善男子、善女人，以信解脫，得根、力、覺意、八真行善，有時成就有時不成就。如此等人，或在聖地或在凡夫地，從不退轉乃至一生補處，是謂菩薩摩訶薩永離凡夫受如來決，是謂，族姓子！菩薩摩訶薩從信地、薄地、無淫怒癡地各各有別。」

是時，長老劫賓㝹白佛言：「世尊！云何菩薩摩訶薩，從信地乃至無淫怒癡地，或在聖地或在凡夫地？」

佛告長老劫賓㝹：「若有善男子、善女人，從初發意求無上道，身處現在聞過去法，便不信樂而舍之去。何以故？本無信樂故有狐疑，中道退還不至究竟。爾時，弊魔波旬即得其便，化作佛形往至菩薩所，勸進菩薩言：『善男子知不乎？我前所說非、如今說是，汝應聞未來法、應得受決，今乃聞吾說過去法，唐勞其功不成果報。汝何不速捨本意更發弘誓，然後乃成無上等正覺？』菩薩聞之心懷猶豫，即便退轉在凡夫地。是謂菩薩摩訶薩於三世法不獲無上正真、等正覺。」

佛復告長老：「劫賓㝹！云何菩薩摩訶薩分別三世眾行所趣，牢住聖地而不退轉？於是，族姓子！若有菩薩摩訶薩，從信地乃至無淫怒癡地，身處

【現代漢語翻譯】 現代漢語譯本：從須陀洹（Srota-apanna，入流果）乃至三耶三佛（Samyak-sambuddha，正等覺者），都能分別過去、現在、未來三世所趨向的果報。那麼，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）如何從信地、見地、薄地、無淫怒癡地，來分別三世眾生行為所趨向的果報呢？族姓子（Kulaputra，善男子）！如果善男子、善女人，以信解脫，獲得根（indriya，信等五根）、力（bala，信等五力）、覺意（bodhyangani，七覺支）、八真行善（arya-astangika-marga，八正道），有時成就，有時不成就。這樣的人，或者在聖地，或者在凡夫地，從不退轉直到一生補處（eka-jati-pratibaddha，候補佛位），這就是菩薩摩訶薩永遠離開凡夫，接受如來的授記，這就是，族姓子！菩薩摩訶薩從信地、薄地、無淫怒癡地各有區別。

這時，長老劫賓㝹（Kapin，星宿）問佛說：『世尊！菩薩摩訶薩如何從信地乃至無淫怒癡地，或者在聖地，或者在凡夫地？』

佛告訴長老劫賓㝹：『如果有善男子、善女人，從最初發心求無上道，身處現在卻聽到過去之法，便不信樂而捨棄離去。為什麼呢？因為本來就沒有信樂，所以產生狐疑，中途退轉不能達到究竟。這時，弊魔波旬（Mara Papiyas，惡魔）就得到機會，化作佛的形象來到菩薩處所，勸誘菩薩說：『善男子，你知道嗎？我以前所說的已經不對了，現在所說的才是對的，你應該聽聞未來之法，應該得到授記，現在聽我說過去之法，徒勞無功，不能得到果報。你為什麼不趕快捨棄原來的想法，重新發起弘大的誓願，然後才能成就無上等正覺？』菩薩聽了心中猶豫，就退轉到凡夫地。這就是菩薩摩訶薩對於三世之法不能獲得無上正真、等正覺。』

佛又告訴長老劫賓㝹：『菩薩摩訶薩如何分別三世眾生行為所趨向的果報，牢固地住在聖地而不退轉呢？族姓子！如果有菩薩摩訶薩，從信地乃至無淫怒癡地，身處

【English Translation】 English version: From a Srota-apanna (須陀洹, Stream-enterer) up to a Samyak-sambuddha (三耶三佛, Fully Enlightened Buddha), all can distinguish the destinies of the three times. How does a Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva), from the stage of faith, the stage of vision, the stage of attenuation, and the stage of no lust, anger, or delusion, distinguish the destinies of all beings' actions in the three times? Then, Kulaputra (族姓子, son of a good family)! If a good man or good woman, through faith and liberation, obtains the roots (indriya, 根, faculties), powers (bala, 力, strengths), factors of enlightenment (bodhyangani, 覺意), and the eightfold noble path (arya-astangika-marga, 八真行善), sometimes achieving them and sometimes not. Such people, whether in the holy land or in the land of ordinary beings, from non-retrogression up to the one lifetime away from Buddhahood (eka-jati-pratibaddha, 一生補處), this is what it means for a Bodhisattva-Mahasattva to forever leave behind ordinary beings and receive the prediction of the Tathagata. This is what it means, Kulaputra! The Bodhisattva-Mahasattva is distinct in each of the stages of faith, attenuation, and no lust, anger, or delusion.

At that time, the elder Kapin (劫賓㝹, Kapina) said to the Buddha: 'World Honored One! How does a Bodhisattva-Mahasattva, from the stage of faith up to the stage of no lust, anger, or delusion, whether in the holy land or in the land of ordinary beings?'

The Buddha told the elder Kapin: 'If there is a good man or good woman who, from the initial aspiration to seek the unsurpassed path, being in the present, hears the teachings of the past, then does not believe and abandons them. Why? Because originally there was no faith and joy, so doubt arises, and retreating midway, they do not reach the ultimate. At that time, the evil Mara Papiyas (弊魔波旬, Evil Demon) seizes the opportunity, transforms into the form of the Buddha, and goes to the Bodhisattva, urging the Bodhisattva, saying: 'Good man, do you know? What I said before was wrong, what I say now is right. You should hear the teachings of the future, you should receive the prediction. Now you hear me speak of the teachings of the past, it is a waste of effort and you will not attain the fruit. Why don't you quickly abandon your original intention and make a grand vow again, and then you will attain unsurpassed, equal, and correct enlightenment?' The Bodhisattva hears this and hesitates in his heart, and then retreats to the land of ordinary beings. This is what it means for a Bodhisattva-Mahasattva not to obtain unsurpassed, true, equal, and correct enlightenment regarding the teachings of the three times.'

The Buddha further told the elder Kapin: 'How does a Bodhisattva-Mahasattva distinguish the destinies of all beings' actions in the three times, firmly dwelling in the holy land without retreating? Then, Kulaputra! If there is a Bodhisattva-Mahasattva, from the stage of faith up to the stage of no lust, anger, or delusion, being in

現在聞過去法眾行所趣，不疑不難無所畏懼，心即開解霍然大悟，便聞如來授其名號，當爲無上正真、等正覺。爾時，弊魔波旬化作佛形，來至菩薩所，語菩薩言：『善男子知不乎？我前所說是、今所說非，若能變悔從吾教者，便成無上正真等正覺。』菩薩聞之心遂歡喜：『將非波旬化作佛像來沮我意乎？』心如金剛不可壞敗。如此善男子、善女人，離凡夫地恒在聖地，是謂菩薩摩訶薩聞過去法心不退轉。」

佛復告長老劫賓㝹：「如汝所問，從須陀洹乃至三耶三佛，分別三世眾行所趣，或在凡夫地或在聖地。於是，族姓子！若有善男子、善女人，以現在身聞過去法，應從過去而得信解，返從波旬說邪徑道：『善男子為知不乎？過去已滅眾行無本，十方世界空寂無形，何不求方便發弘誓心？如是行者得佛不久。』菩薩聞之便懷猶豫：『我今所行將非如是乎？』即捨本愿退菩薩行，方欲修習魔之言教，是謂菩薩摩訶薩於過去法便有退轉。」

佛復告長老劫賓㝹：「如汝所問，菩薩摩訶薩已得聖地離凡夫地者，善思念之。於是，族姓子！猶如有人身處現在聞過去法，心不恐懼無所疑難。波旬復來壞敗菩薩言：『我所說者權詐合數非真實法，汝今舍前本心，更發無上至真等正覺，成如來道正爾不久。』菩薩聞之

【現代漢語翻譯】 現代漢語譯本 現在聽聞過去諸佛的修行和所證悟的境界，不懷疑，不畏懼，內心立刻開解，豁然大悟，於是聽聞如來為他授記名號，將來必定成就無上正真、等正覺（Anuttarā-samyak-saṃbodhi，無上正等正覺）。 這時，弊魔波旬（Māra Pāpīyas，破壞者波旬）幻化成佛的形象，來到菩薩面前，對菩薩說：『善男子，你知道嗎？我之前所說的才是真理，現在所說的不是真理，如果你能改變悔悟，聽從我的教導，就能成就無上正真等正覺。』菩薩聽了，內心反而更加歡喜，心想：『莫非是波旬幻化成佛的形象來擾亂我的心意？』他的心像金剛一樣堅不可摧。像這樣的善男子、善女人，已經脫離凡夫的境界，恒常處於聖賢的境界，這就是菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）聽聞過去諸佛的教法而心不退轉。

佛陀又告訴長老劫賓㝹（Kaṃpinna，劫賓㝹）：『正如你所問的，從須陀洹（Srotaāpanna，入流果）到三耶三佛（Samyaksaṃbuddha，正等覺者），分別過去、現在、未來三世眾生的修行和所證悟的境界，或者處於凡夫的境界，或者處於聖賢的境界。』 『因此，善男子！如果有善男子、善女人，以現在的身份聽聞過去諸佛的教法，本應從過去諸佛的教法中獲得信心和理解，反而聽從波旬所說的邪門歪道：『善男子，你知道嗎？過去已經消逝，一切修行都沒有根本，十方世界空虛寂靜，沒有形體，為什麼不尋求方便，發起廣大的誓願？像這樣修行，很快就能成佛。』菩薩聽了，內心便產生猶豫：『我現在所修行的，難道不是這樣嗎？』於是捨棄了原本的誓願，退出了菩薩的修行，反而想要修習魔的言教，這就是菩薩摩訶薩對於過去諸佛的教法產生了退轉。

佛陀又告訴長老劫賓㝹：『正如你所問的，菩薩摩訶薩已經證得聖賢的境界，脫離了凡夫的境界，應當好好地思考。因此，善男子！就像有人身處現在，聽聞過去諸佛的教法，內心不恐懼，沒有懷疑和困難。波旬又來破壞菩薩，說：『我所說的都是權宜之計，不是真實的教法，你現在捨棄之前的本心，重新發起無上至真等正覺的誓願，成就如來之道很快。』菩薩聽了，

【English Translation】 English version Now hearing about the practices and attainments of past Buddhas, without doubt, without difficulty, without fear, the mind immediately opens and attains great enlightenment. Then, one hears the Tathāgata (如來) bestow a prediction of their future name, that they will surely attain Anuttarā-samyak-saṃbodhi (無上正等正覺, unsurpassed, right, and perfect enlightenment). At that time, Māra Pāpīyas (弊魔波旬, the Evil One, Pāpīyas) transforms himself into the form of a Buddha and comes to the Bodhisattva (菩薩), saying to the Bodhisattva: 'Good man, do you know? What I said before is true, what I say now is not true. If you can change and repent, and follow my teachings, you will attain Anuttarā-samyak-saṃbodhi.' Upon hearing this, the Bodhisattva's heart rejoices even more, thinking: 'Could it be that Pāpīyas has transformed himself into the image of a Buddha to disturb my mind?' Their mind is as indestructible as diamond. Such good men and good women, having left the realm of ordinary beings, constantly dwell in the realm of the noble ones. This is what is meant by a Bodhisattva-mahāsattva (菩薩摩訶薩, great Bodhisattva) hearing the teachings of past Buddhas and not regressing in their resolve.

The Buddha further said to the Elder Kaṃpinna (劫賓㝹): 'As you have asked, from Srotaāpanna (須陀洹, stream-enterer) to Samyaksaṃbuddha (三耶三佛, perfectly enlightened Buddha), distinguishing the practices and attainments of beings in the past, present, and future, whether they are in the realm of ordinary beings or in the realm of the noble ones.' 'Therefore, good man! If there are good men and good women who, in their present life, hear the teachings of past Buddhas, they should gain faith and understanding from the teachings of past Buddhas. Instead, they listen to the heretical paths spoken by Pāpīyas: 'Good man, do you know? The past is already gone, all practices have no foundation, the ten directions of the world are empty and without form. Why not seek expedient means and generate vast vows? By practicing in this way, one will attain Buddhahood soon.' Upon hearing this, the Bodhisattva becomes hesitant: 'Could it be that what I am practicing now is like this?' They then abandon their original vows, retreat from the Bodhisattva path, and instead desire to cultivate the teachings of Māra. This is what is meant by a Bodhisattva-mahāsattva regressing in their understanding of the teachings of past Buddhas.

The Buddha further said to the Elder Kaṃpinna: 'As you have asked, Bodhisattva-mahāsattvas who have already attained the realm of the noble ones and left the realm of ordinary beings should contemplate this well. Therefore, good man! It is like someone who, being in the present, hears the teachings of past Buddhas, and their mind is without fear, without doubt, and without difficulty. Pāpīyas then comes to corrupt the Bodhisattva, saying: 'What I say is expedient and calculated, not the true Dharma (法). Now abandon your previous original intention and generate anew the vow for unsurpassed, ultimate, true, and perfect enlightenment, and you will attain the path of the Tathāgata soon.' Upon hearing this, the Bodhisattva

心自念言：『吾已受決在無上道，今此非佛，是弊魔波旬耳。』便舍之去，不與從事。是謂菩薩摩訶薩離凡夫地牢住聖地。」

爾時，世尊與劫賓㝹而說頌曰：

「如來等正覺，　　分別三世空， 　永離諸縛著，　　乃應賢聖地。 　如來授其決，　　稱國土名號， 　不為魔所壞，　　無能移動心。 　從億百千劫，　　定意不錯亂， 　自然得覺悟，　　乃應如來慧。 　八等正真道，　　運濟諸苦厄， 　不戀諸財寶，　　恒與身命諍。」

爾時，世尊與劫賓㝹說此偈已，時座上有七億眾生，聞說三世平等正法言教，皆發無上正真道意。

爾時，座上覆有無量眾生，心猶未悟各有狐疑，內自思惟：「今日如來所說言教演三世法，受決成佛各有前後。十方諸佛亦當說此三世法不乎？」

爾時，世尊知彼眾會心中所念，便放眉間相光明普照十方無量恒沙剎土，一一光明有百千億恒沙剎土，一一剎土有百千億蓮華，一一蓮華有百千億摩尼珠，一一摩尼珠現百千億七寶講堂，一一講堂現百千億七寶高座，一一高座現百千億如來、至真、等正覺，一一如來盡說菩薩三世眾行所趣六度無極。

爾時，眾會盡見十方無量世界奇特異變嘆未曾有，各各白佛言：「世尊！甚奇！甚特！未曾所見

【現代漢語翻譯】 現代漢語譯本：心中暗自思忖：『我已接受了在無上道的授記，現在這個不是佛，是邪惡的魔王波旬（Pāpīyas，佛教中的魔王）罷了。』便捨棄他離去，不與他交往。這就是菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）離開凡夫地，牢固安住于聖地。

當時，世尊（Bhagavān，佛）對劫賓㝹（Kaphiṇa，人名）說了頌文：

『如來（Tathāgata，佛的稱號之一）等正覺（sammasaṃbuddha，完全覺悟者），分別三世皆是空， 永遠脫離各種束縛執著，才應安住于賢聖之地。 如來授予他授記，稱說國土名號， 不被魔所破壞，沒有任何力量可以動搖他的心。 從億百千劫以來，心意堅定不混亂， 自然能夠覺悟，才應具有如來的智慧。 八正道（aṣṭāṅgamārga，佛教的實棧道路），運載眾生脫離各種苦難， 不貪戀各種財寶，恒常與自身煩惱作鬥爭。』

當時，世尊對劫賓㝹說了這首偈頌后，當時座上有七億眾生，聽聞了宣說三世平等正法的言教，都發起了無上正真道的心意。

當時，座上還有無數眾生，心中仍然沒有領悟，各自懷有狐疑，內心自忖：『今日如來所說的言教，闡述三世之法，接受授記成佛各有先後。十方諸佛也應當宣說這三世之法嗎？』

當時，世尊知道那些集會大眾心中所想，便從眉間白毫相放出光明，普遍照耀十方無量恒河沙數般的佛土（kṣetra，佛所教化的世界），每一道光明中都有百千億恒河沙數般的佛土，每一個佛土中都有百千億蓮華，每一朵蓮華中都有百千億摩尼珠（maṇi，寶珠），每一顆摩尼珠都顯現出百千億七寶講堂，每一座講堂都顯現出百千億七寶高座，每一座高座都顯現出百千億如來、至真、等正覺，每一位如來都在宣說菩薩（bodhisattva，追求覺悟的修行者）三世所行的眾行，所趨向的六度波羅蜜（ṣaṭ pāramitā，六種到達彼岸的方法）。

當時，集會大眾都看見十方無量世界奇特奇異的變化，讚歎前所未有，各自對佛說：『世尊！真是奇妙！真是特別！前所未見！』

【English Translation】 English version: The thought arose in his mind: 'I have already received the prediction for the unsurpassed path. This is not a Buddha; it is the evil demon Pāpīyas (the evil one in Buddhism).' Then he abandoned him and departed, not associating with him. This is what is meant by a Bodhisattva-mahāsattva (great bodhisattva) leaving the realm of ordinary beings and firmly abiding in the holy realm.

At that time, the Bhagavan (the Blessed One, Buddha) spoke the following verses to Kaphiṇa (a person's name):

'The Tathāgata (one of the titles of a Buddha), the Sammasaṃbuddha (fully enlightened one), discerns that the three times are empty, Forever free from all bonds and attachments, then he should dwell in the realm of the wise and holy. The Tathāgata bestows the prediction, naming the land and its title, Not destroyed by demons, nothing can move his mind. From billions of kalpas (aeons), his mind is steadfast and not confused, Naturally attaining enlightenment, then he should possess the wisdom of the Tathāgata. The Eightfold Path (aṣṭāṅgamārga, the Buddhist path of practice), carries beings across the sea of suffering, Not attached to treasures, constantly striving against the afflictions of body and mind.'

At that time, after the Bhagavan spoke these verses to Kaphiṇa, there were seven hundred million beings in the assembly who, upon hearing the teachings of the Three Times' equal and true Dharma, all aroused the intention for the unsurpassed, true, and right path.

At that time, there were also countless beings in the assembly whose minds were not yet enlightened and who each harbored doubts, thinking to themselves: 'Today, the teachings spoken by the Tathāgata expound the Dharma of the Three Times, and the predictions of becoming Buddhas have their order. Will the Buddhas of the ten directions also speak of this Dharma of the Three Times?'

At that time, the Bhagavan, knowing the thoughts in the minds of that assembly, emitted light from the white hair between his eyebrows, illuminating all the immeasurable lands like the sands of the Ganges in the ten directions. In each ray of light, there were hundreds of thousands of millions of lands like the sands of the Ganges. In each land, there were hundreds of thousands of millions of lotuses. In each lotus, there were hundreds of thousands of millions of maṇi jewels (jewels). Each maṇi jewel manifested hundreds of thousands of millions of seven-jeweled lecture halls. Each lecture hall manifested hundreds of thousands of millions of seven-jeweled high seats. Each high seat manifested hundreds of thousands of millions of Tathāgatas, the Truly Awakened Ones, the Perfectly Enlightened Ones. Each Tathāgata was speaking of the practices of the Bodhisattva (bodhisattva, one who seeks enlightenment) in the Three Times, the Six Pāramitās (ṣaṭ pāramitā, six perfections) to which they aspire.

At that time, the assembly all saw the extraordinary and wondrous changes in the immeasurable worlds of the ten directions and exclaimed that they had never seen such a thing before. They each said to the Buddha: 'Bhagavan! How wondrous! How extraordinary! Never before have we seen such a thing!'

、未曾所聞。今日如來、至真、等正覺放此光明，普見諸佛所行法則。」或見眾生在如來前而受決者，或見眾生聽受法者，或見眾生得三十二相、八十種好莊嚴身者。如是眾會所見不同，一切十方諸佛世界興致供養，香華繒彩遍滿三千大千世界。

爾時，世尊觀察眾生心中所念，復以神足感動十方無量世界，請諸如來、至真、等正覺，演說三世平等正法。

東方去此八江河沙，有佛土名曰思惟，佛名無念如來、至真、等正覺，十號具足，一加趺坐遍滿三千大千世界，即于大眾而說頌曰：

「過去眾行趣，　　不見生滅本， 　解脫應受決，　　乃應賢聖地。 　法性離諸有，　　不造三世塵， 　勇猛超眾行，　　如花自然敷。 　如來現教誡，　　普潤有形類， 　清凈如明珠，　　心堅如安明。 　諸佛功德具，　　永離諸更樂， 　防制塵欲愛，　　自然無所染。 　佛法實奇特，　　二乘所不及， 　權智現眾變，　　具五分法身。 　我亦無師受，　　不從有為學， 　沐浴甘露淵，　　解脫莊嚴身。」

南方去此八江河沙，有佛土名曰莊嚴，佛名嚴凈如來、至真、等正覺，十號具足，一加趺坐遍滿三千大千世界，在大眾中而說頌曰：

「今日十方佛，　　普現神足變， 　各說三

【現代漢語翻譯】 現代漢語譯本 『我們以前從未聽說過這樣的事。今天如來（Tathagata，佛的稱號之一）、至真（Arhat，阿羅漢的稱號之一）、等正覺（Samyaksambuddha，正等覺者的稱號之一）放出這樣的光明，普遍照見諸佛所修行的法則。』有人看見眾生在如來面前接受授記，有人看見眾生聽聞佛法，有人看見眾生得到三十二相、八十種好莊嚴其身。像這樣，不同的集會所見不同，一切十方諸佛世界都興起供養，香、花、繒彩遍滿三千大千世界。 這時，世尊觀察眾生心中所念，又以神通力感動十方無量世界，邀請諸如來（Tathagata）、至真（Arhat）、等正覺（Samyaksambuddha），演說三世平等正法。 東方距離此地八個恒河沙數之遙，有一個佛土名叫思惟，佛名無念如來（Anabhilapya-tathagata）、至真（Arhat）、等正覺（Samyaksambuddha），十號具足，一結跏趺坐就遍滿三千大千世界，即于大眾之中而說頌曰： 『過去所行的種種行為，不見生滅的根本，解脫者應當接受授記，才能到達賢聖的境界。法性遠離一切有為法，不造作三世的塵埃，勇猛精進超越一切行為，如花自然開放。如來顯現教誡，普遍滋潤一切有形之物，清凈如明珠，心堅如安明。諸佛功德具足，永遠遠離各種享樂，防制塵世的慾望和愛，自然不會被污染。佛法實在奇特，是聲聞、緣覺二乘所不能及的，以權巧的智慧顯現種種變化，具足五分法身。我也沒有老師傳授，不從有為法中學習，沐浴在甘露的深淵中，以解脫來莊嚴自身。』 南方距離此地八個恒河沙數之遙，有一個佛土名叫莊嚴，佛名嚴凈如來（Subha-tathagata）、至真（Arhat）、等正覺（Samyaksambuddha），十號具足，一結跏趺坐就遍滿三千大千世界，在大眾之中而說頌曰： 『今天十方諸佛，普遍顯現神通變化，各自演說三'

【English Translation】 English version 『We have never heard of such a thing before. Today, the Tathagata (Thus Come One, one of the titles of the Buddha), Arhat (Worthy One, one of the titles of the Buddha), Samyaksambuddha (Perfectly Enlightened One, one of the titles of the Buddha) emits this light, universally illuminating the laws practiced by all Buddhas.』 Some see beings receiving predictions before the Tathagata, some see beings listening to the Dharma, and some see beings adorned with the thirty-two marks and eighty minor characteristics. Thus, the assemblies see different things, and offerings of incense, flowers, and silk banners arise throughout the ten directions of all Buddha worlds, filling the three thousand great thousand worlds. At that time, the World Honored One, observing the thoughts in the minds of beings, again moved the immeasurable worlds of the ten directions with his supernatural powers, inviting the Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyaksambuddhas (Perfectly Enlightened Ones) to expound the equal and correct Dharma of the three periods of time. To the east, eight Ganges river sands away from here, there is a Buddha land named Contemplation, and the Buddha is named Anabhilapya-tathagata (Unspeakable Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), complete with the ten titles. Sitting in the lotus position, he fills the three thousand great thousand worlds and speaks this verse to the assembly: 『Past actions lead to destinations, the root of arising and ceasing is unseen, those liberated should receive predictions, then they shall reach the land of the wise and holy. The nature of Dharma is apart from all existence, it does not create the dust of the three times, courageously surpassing all actions, like a flower blooming naturally. The Tathagata appears to teach and admonish, universally nourishing all forms, pure like a bright pearl, with a mind as firm as Anming. The Buddhas possess complete merit and virtue, forever separated from all pleasures, guarding against worldly desires and love, naturally unpolluted. The Buddha's Dharma is truly extraordinary, beyond the reach of the two vehicles (Shravakas and Pratyekabuddhas), expedient wisdom manifests various transformations, possessing the fivefold Dharmakaya (Dharma body). I also received no teacher, did not learn from conditioned phenomena, bathed in the abyss of nectar, adorned the body with liberation.』 To the south, eight Ganges river sands away from here, there is a Buddha land named Adornment, and the Buddha is named Subha-tathagata (Beautiful Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), complete with the ten titles. Sitting in the lotus position, he fills the three thousand great thousand worlds and speaks this verse in the assembly: 『Today, the Buddhas of the ten directions, universally manifest supernatural transformations, each expounding the three』

世本，　　究盡如來業。 　一相本無形，　　深入無邊崖， 　以法講受人，　　如空無所念。 　法鼓震大千，　　十善功德具， 　拯濟下劣人，　　永離生死海。 　諸佛所以現，　　變化不可量， 　因緣成道果，　　乃應賢聖地。 　十方剎土集，　　各說三世法， 　自然逮正法，　　定意現在前。 　一一諸毛孔，　　放百千光明， 　演說諸道教，　　消滅三毒本。」

西方去此八江河沙，有佛土名凈復凈，佛名越凈如來、至真、等正覺，十號具足，一加趺坐遍滿三千大千世界，在大眾中而說頌曰：

「眾生性若干，　　不觀解脫慧， 　三世法常住，　　起滅如法性。 　賢聖入定觀，　　分別十二緣， 　七處觀三法，　　悉歸真如性。 　不願樂生天，　　亦不僥倖法， 　是為明三世，　　常念擇善友。 　種福明為慧，　　最為第一義， 　分別有無想，　　故號人中尊。 　諸法各有性，　　所行悉歸空， 　如人測度空，　　先當分別身。 　瞻睹如來顏，　　諸法自然足， 　口演八種音，　　度人無有量。」

北方去此八江河沙，有佛土名曰化成，佛名無染如來、至真、等正覺，十號具足，一加趺坐遍滿三千大千世界，在大眾中而說頌曰：

「四大本無性，　

【現代漢語翻譯】 現代漢語譯本 世間根本，徹底瞭解如來的事業。 唯一的實相本無形體，深入到無邊無際的境界， 以佛法教導人們，如同虛空般沒有任何執念。 法鼓震動整個大千世界，具備十善的功德， 拯救那些卑微弱小的人，永遠脫離生死的苦海。 諸佛之所以顯現於世，其變化是不可估量的， 通過因緣成就覺悟的果實，才能達到賢聖的境界。 十方世界的眾生聚集在一起，各自宣說過去、現在、未來三世的佛法， 自然而然地獲得真正的佛法，禪定的意念就在眼前。 每一個毛孔，都放出成百上千的光明， 演說各種修道的教義，消滅貪嗔癡三毒的根本。

在西方，距離此地有八個恒河沙數的世界，有一個佛土名為凈復凈，那裡的佛名為越凈如來（超越清凈的如來）、至真（達到真諦）、等正覺（完全覺悟者），具備如來的十種稱號，僅僅一個跏趺坐就遍滿了三千大千世界，他在大眾之中宣說偈頌：

眾生的根性各有不同，不觀察通往解脫的智慧， 過去、現在、未來三世的佛法是永恒存在的，生起和滅去都符合佛法的規律。 賢人和聖人進入禪定觀察，分辨十二因緣， 在七個地方觀察三種法則，最終都歸於真如的本性。 不希望快樂地往生到天界，也不僥倖地追求佛法， 這就是明白過去、現在、未來三世的道理，要經常想著選擇善良的朋友。 種下福田，明白事理就是智慧，這是最為根本的真義， 分辨有想和無想的境界，所以被稱為人中尊者。 一切法都有其自身的性質，所做的一切最終都歸於空性， 就像人要測量虛空，首先應當分辨自身。 瞻仰如來的容顏，一切法自然具足， 口中發出八種美妙的聲音，度化眾生沒有限量。

在北方，距離此地有八個恒河沙數的世界，有一個佛土名為化成，那裡的佛名為無染如來（沒有污染的如來）、至真（達到真諦）、等正覺（完全覺悟者），具備如來的十種稱號，僅僅一個跏趺坐就遍滿了三千大千世界，他在大眾之中宣說偈頌：

地、水、火、風四大元素，其本性都是空無的，

【English Translation】 English version The root of the world, thoroughly understanding the Tathagata's (Thus Come One's) work. The one true aspect is originally without form, deeply entering the boundless realm, Teaching people with the Dharma (teachings), like the empty sky without any attachment. The Dharma drum shakes the entire great chiliocosm (three thousand great thousands worlds), possessing the merits of the ten virtues, Rescuing those who are humble and weak, forever escaping the sea of birth and death. The reason why all Buddhas appear in the world is that their transformations are immeasurable, Through causes and conditions, the fruit of enlightenment is achieved, only then can one reach the realm of the wise and holy. Beings from the ten directions gather together, each proclaiming the Dharma of the three times (past, present, and future), Naturally attaining the true Dharma, the mind of Samadhi (meditative concentration) is right before one's eyes. Each and every pore emits hundreds of thousands of lights, Expounding various teachings of the path, eliminating the root of the three poisons (greed, hatred, and delusion).

To the West, beyond eight Ganges River sands of worlds, there is a Buddha land named Pure and Pure, the Buddha there is named Exceedingly Pure Tathagata (the Thus Come One), the Perfectly True, the Equally Rightly Awakened One, possessing the ten titles of a Buddha, one lotus position fills the three thousand great thousand worlds, and in the midst of the assembly, he speaks this verse:

The natures of beings are various, not observing the wisdom of liberation, The Dharma of the three times is eternally abiding, arising and ceasing according to the nature of Dharma. The wise and holy enter Samadhi (meditative concentration) to observe, distinguishing the twelve links of dependent origination, Observing the three laws in seven places, all return to the nature of Suchness (true nature). Not wishing to be reborn in the heavens with pleasure, nor hoping for good fortune through the Dharma, This is to understand the principle of the three times, always thinking of choosing good friends. Planting blessings and understanding is wisdom, this is the most fundamental meaning, Distinguishing between the realms of with-thought and without-thought, therefore he is called the Honored One among humans. All dharmas (phenomena) have their own nature, all actions ultimately return to emptiness, Just as a person measures the empty sky, one should first distinguish the body. Gazing upon the face of the Tathagata (Thus Come One), all dharmas are naturally complete, The mouth emits eight kinds of beautiful sounds, liberating beings without measure.

To the North, beyond eight Ganges River sands of worlds, there is a Buddha land named Transformation Accomplished, the Buddha there is named Immaculate Tathagata (the Thus Come One), the Perfectly True, the Equally Rightly Awakened One, possessing the ten titles of a Buddha, one lotus position fills the three thousand great thousand worlds, and in the midst of the assembly, he speaks this verse:

The four great elements (earth, water, fire, wind) are fundamentally without nature,

自生自然滅， 　我不造彼緣，　　物物無所有。 　無著宣解脫，　　牽引示甘露， 　恣人本所愿，　　各令獲果證。 　吾昔行施度，　　統領十方界， 　七覺自然寶，　　充滿一切人。 　留教化眾生，　　不念四無想， 　永離八不閑，　　恒與賢聖俱。 　本從三達智，　　聞此三世慧， 　今離三垢塵，　　受決三世尊。 　行施未曾悔，　　專意離顛倒， 　諸在邪徑者，　　示之以正道。」

東北方去此八江河沙，有佛土名曰忍慧，佛名香盡如來、至真、等正覺，十號具足，一加趺坐遍滿三千大千世界，在大眾中而說頌曰：

「法性自然生，　　無形不可睹， 　習聖禁戒律，　　無數非有數。 　住本亦無住，　　尋究本無形， 　甚深難測度，　　乃應在聖地。 　分別現在法，　　不染空無想， 　過去生已盡，　　得離三世患。 　身為眾患器，　　漏出諸不凈， 　能捨入正慧，　　漸至無為道。 　意正不染邪，　　不捨大道心， 　心凈如鍊金，　　趣道亦不難。 　人生在五道，　　分別內身觀， 　三世為何從，　　令人懷愚惑。」

東南去此八江河沙，有佛土名賢聖普集，佛名觀世苦如來、至真、等正覺，十號具足，一加趺坐遍滿三千大千世界，在大眾中

【現代漢語翻譯】 現代漢語譯本： 『自生自然滅，我不造彼緣，物物無所有。』——萬物自生自滅，非我所造，一切皆空。 『無著宣解脫，牽引示甘露，恣人本所愿，各令獲果證。』——不執著地宣講解脫之道，引導眾生走向甘露之境，隨順眾生的願望，使他們各自獲得果證。 『吾昔行施度，統領十方界，七覺自然寶，充滿一切人。』——我過去行佈施的法度，統領十方世界，使七覺支（七種覺悟的要素）的自然之寶充滿一切人。 『留教化眾生，不念四無想，永離八不閑，恒與賢聖俱。』——留下教化眾生，不執著於四無想（四種無色界的禪定），永遠遠離八不閑（八種沒有機會修行佛法的處境），永遠與賢聖之人在一起。 『本從三達智，聞此三世慧，今離三垢塵，受決三世尊。』——本來從三達智（宿命智、天眼智、漏盡智）而來，聽聞這三世的智慧，如今遠離貪嗔癡三垢塵，接受三世諸佛的授記。 『行施未曾悔，專意離顛倒，諸在邪徑者，示之以正道。』——行佈施從未後悔，專心致志地遠離顛倒，對於那些走在邪路上的眾生，為他們指明正道。

『東北方去此八江河沙，有佛土名曰忍慧，佛名香盡如來（Tathagata，如來）、至真（Arhat，阿羅漢）、等正覺（Samyaksambuddha，三藐三菩提），十號具足，一加趺坐遍滿三千大千世界，在大眾中而說頌曰：』——在東北方，距離此地有八個恒河沙數之遙遠的地方，有一個佛土名為忍慧，那裡的佛名為香盡如來、至真、等正覺，具備如來的十種稱號，僅僅一個跏趺坐就遍滿了三千大千世界，在大眾之中宣說偈頌：

『法性自然生，無形不可睹，習聖禁戒律，無數非有數。』——法性自然而生，沒有形狀無法看見，修習聖人的禁戒和戒律，其數量之多無法計數。 『住本亦無住，尋究本無形，甚深難測度，乃應在聖地。』——安住于根本卻又無所住，追尋探究其根本卻發現它沒有形狀，其深奧難以測度，應當存在於聖地。 『分別現在法，不染空無想，過去生已盡，得離三世患。』——分別現在的法，不被空和無想所污染，過去的生命已經終結，從而得以脫離過去、現在、未來三世的憂患。 『身為眾患器，漏出諸不凈，能捨入正慧，漸至無為道。』——身體是容納各種憂患的容器，泄露出各種不凈之物，如果能夠捨棄這些，進入正慧，就能逐漸達到無為之道。 『意正不染邪，不捨大道心，心凈如鍊金，趣道亦不難。』——意念端正就不會被邪念所染污，不捨棄追求大道的心，心像經過冶煉的黃金一樣純凈，那麼走向正道也就不難了。 『人生在五道，分別內身觀，三世為何從，令人懷愚惑。』——人生存在於五道（地獄、餓鬼、畜生、人、天），要仔細觀察自己的身體，探究過去、現在、未來三世是從哪裡來的，這些問題常常使人產生愚癡和迷惑。

『東南去此八江河沙，有佛土名賢聖普集，佛名觀世苦如來、至真、等正覺，十號具足，一加趺坐遍滿三千大千世界，在大眾中』——在東南方，距離此地有八個恒河沙數之遙遠的地方，有一個佛土名為賢聖普集，那裡的佛名為觀世苦如來、至真、等正覺，具備如來的十種稱號，僅僅一個跏趺坐就遍滿了三千大千世界，在大眾之中

【English Translation】 English version: 'Self-born, naturally extinguished, I do not create those conditions, all things are without ownership.' - All things arise and cease naturally, not created by me; everything is empty. 'Without attachment, proclaim liberation, lead and show the nectar, according to people's original wishes, enabling each to attain fruit and proof.' - Unattachedly proclaim the path of liberation, guide beings towards the realm of nectar, according to the wishes of beings, enabling them to each attain fruit and proof. 'I once practiced the perfection of giving, leading the ten directions, the seven awakening factors as natural treasures, filling all people.' - I practiced the perfection of giving in the past, leading the ten directions, filling all people with the natural treasures of the seven factors of awakening (seven elements of enlightenment). 'Remaining to teach and transform beings, not mindful of the four immaterial attainments, forever separated from the eight unfree states, always together with the wise and noble.' - Remaining to teach and transform beings, not attached to the four immaterial attainments (four formless realms of meditation), forever separated from the eight unfree states (eight conditions where one has no opportunity to practice the Dharma), always together with the wise and noble. 'Originally from the three clear knowledges, hearing this wisdom of the three times, now separated from the three defilements, receiving the prediction of the three-time honored ones.' - Originally from the three clear knowledges (knowledge of past lives, divine eye, and extinction of outflows), hearing this wisdom of the three times, now separated from the three defilements of greed, hatred, and delusion, receiving the prediction of the Buddhas of the three times. 'Practicing giving without regret, focusing on being free from delusion, for those on the wrong path, showing them the right path.' - Practicing giving without regret, focusing on being free from delusion, for those beings who are on the wrong path, showing them the right path.

'To the northeast, beyond eight Ganges river sands, there is a Buddha land named Enduring Wisdom, the Buddha's name is Fragrance Exhausted Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), complete with the ten titles, one cross-legged sitting fills the three thousand great thousand worlds, and in the assembly, he speaks in verse:' - In the northeast, a distance of eight Ganges river sands away, there is a Buddha land named Enduring Wisdom, the Buddha there is named Fragrance Exhausted Tathagata, Arhat, Samyaksambuddha, complete with the ten titles of a Tathagata, just one cross-legged sitting fills the three thousand great thousand worlds, and in the assembly, he speaks in verse:

'The nature of Dharma arises naturally, without form, invisible, practicing the holy precepts and disciplines, countless, beyond number.' - The nature of Dharma arises naturally, without form, invisible, practicing the holy precepts and disciplines, their number is countless. 'Dwelling in the root, yet without dwelling, seeking and investigating the root, it is without form, profoundly deep and difficult to measure, it should be in the holy land.' - Abiding in the root, yet without abiding, seeking and investigating its root, it is found to be without form, profoundly deep and difficult to measure, it should exist in the holy land. 'Distinguishing the present Dharma, not defiled by emptiness or non-thought, past lives have ended, attaining freedom from the suffering of the three times.' - Distinguishing the present Dharma, not being defiled by emptiness or non-thought, past lives have ended, thus attaining freedom from the suffering of the past, present, and future. 'The body is a vessel of many sufferings, leaking out all impurities, if one can relinquish these and enter right wisdom, one will gradually reach the unconditioned path.' - The body is a vessel containing various sufferings, leaking out all impurities, if one can relinquish these and enter right wisdom, one can gradually reach the unconditioned path. 'The mind is upright, not defiled by evil, not abandoning the great aspiration, the mind is pure like refined gold, then approaching the path is not difficult.' - The mind is upright, not defiled by evil thoughts, not abandoning the aspiration to seek the great path, the mind is pure like refined gold, then approaching the path is not difficult. 'Life exists in the five paths, carefully observing the inner body, where do the three times come from, causing people to harbor ignorance and confusion.' - Life exists in the five paths (hell, hungry ghost, animal, human, deva), one should carefully observe one's own body, exploring where the past, present, and future come from, these questions often cause people to harbor ignorance and confusion.

'To the southeast, beyond eight Ganges river sands, there is a Buddha land named Universal Gathering of the Wise and Noble, the Buddha's name is Observing the World's Suffering Tathagata, Arhat, Samyaksambuddha, complete with the ten titles, one cross-legged sitting fills the three thousand great thousand worlds, and in the assembly' - In the southeast, a distance of eight Ganges river sands away, there is a Buddha land named Universal Gathering of the Wise and Noble, the Buddha there is named Observing the World's Suffering Tathagata, Arhat, Samyaksambuddha, complete with the ten titles of a Tathagata, just one cross-legged sitting fills the three thousand great thousand worlds, and in the assembly

而說頌曰：

「諸佛觀一切，　　三世空無相， 　慧斷愛慾本，　　乃應賢聖地。 　造志勤苦行，　　供養恒沙佛， 　眾智一切具，　　故號人中雄。 　信為甘露法，　　不生二見心， 　在眾如師子，　　所說震十方。 　生死諸穢濁，　　根本不可尋， 　了達三世患，　　親近如來律。 　夫欲求佛道，　　慧實為第一， 　焚燒狐疑叢，　　自然無所念。 　佛游無量境，　　慧光之所照， 　凈除一切法，　　分別三世行。」

西南去此八江河沙，有佛土名無量藏，佛名忍慧如來、至真、等正覺，十號具足，一加趺坐遍滿三千大千世界，在大眾中而說頌曰：

「念持諸法本，　　緣想不可壞， 　行至自然固，　　乃應在聖地。 　諸佛行方便，　　德訓化眾生， 　菩薩修弘誓，　　四等無增減。 　增上無為道，　　清凈無所染， 　遍佈智慧云，　　消滅三世患。 　賢聖在世化，　　令修止觀法， 　一一分別慧，　　乃應賢聖道。 　三世本性空，　　念想不思議， 　生滅更互興，　　入定乃得除。 　不著三界有，　　爾乃獲無盡， 　為人演威儀，　　永獲安隱處。」

西北去此八江河沙，有佛土名曰賢善，佛名賢柔如來、至真、等正覺，十號具足，一加趺坐遍

【現代漢語翻譯】 現代漢語譯本： 於是說了以下偈頌： 『諸佛觀察一切，三世（過去、現在、未來）皆空無自性，以智慧斷除愛慾的根本，才能到達賢聖的境界。 立定志向，勤苦修行，供養如恒河沙數般的佛，具備一切智慧，所以被稱為人中雄。 信是甘露之法，不生起二元對立的見解，在眾人中如獅子一般，所說之法震動十方。 生死輪迴的種種污穢，其根本無法尋覓，徹底明瞭三世的禍患，親近如來的戒律。 想要尋求佛道，智慧實在是第一位的，焚燒疑惑的叢林，自然就沒有妄念。 佛遊歷于無量的境界，為智慧之光所照耀，清凈一切法，分別三世的修行。』

從這裡向西南方向經過八個恒河沙數的世界，有一個佛土名叫無量藏（Amitabha's Treasure），佛號忍慧如來（Renhui Tathagata）、至真、等正覺，具備如來的十種稱號，僅僅一個跏趺坐就遍滿了三千大千世界，在大眾之中說了以下偈頌：

『憶念並保持諸法的根本，因緣生起的念想是不可摧毀的，修行直至自然穩固，才能到達聖賢的境界。 諸佛施行方便之法，以德行教訓感化眾生，菩薩修習廣大的誓願，慈、悲、喜、舍四無量心沒有增減。 增長無為之道，清凈而不受污染，普遍佈滿智慧的雲朵，消滅過去、現在、未來三世的禍患。 賢聖在世間教化，使人修習止觀之法，一一分別智慧，才能到達賢聖之道。 過去、現在、未來三世的本性是空性的，念頭和想法不可思議，生起和滅去互相交替，進入禪定才能去除。 不執著於三界（欲界、色界、無色界）的存在，才能獲得無盡的解脫，為人演說威儀，永遠獲得安穩的處所。』

從這裡向西北方向經過八個恒河沙數的世界，有一個佛土名叫賢善（Virtuous Goodness），佛號賢柔如來（Xianrou Tathagata）、至真、等正覺，具備如來的十種稱號，僅僅一個跏趺坐就遍

【English Translation】 English version: Then he spoke the following verses: 『All Buddhas observe everything, the three times (past, present, and future) are empty and without inherent nature, with wisdom cutting off the root of love and desire, then one should reach the realm of the wise and holy. Establishing aspirations, diligently practicing, making offerings to Buddhas as numerous as the sands of the Ganges, possessing all wisdom, therefore called a hero among humans. Faith is the nectar of Dharma, not giving rise to dualistic views, being like a lion in the assembly, the Dharma spoken shakes the ten directions. The various defilements of birth and death, their root cannot be found, thoroughly understanding the suffering of the three times, being close to the precepts of the Tathagata. If one wishes to seek the Buddha's path, wisdom is truly the first, burning the thicket of doubt, naturally there will be no deluded thoughts. The Buddha travels in immeasurable realms, illuminated by the light of wisdom, purifying all dharmas, distinguishing the practices of the three times.』

Going southwest from here through eight Ganges river sands, there is a Buddha land named Immeasurable Treasure (Wuliangzang), the Buddha is named Renhui Tathagata (Renhui Rulai), the Truly Real, the Equally Rightly Awakened One, possessing the ten titles of a Tathagata, one cross-legged sitting pervades the three thousand great thousand worlds, and in the assembly he spoke the following verses:

『Remembering and upholding the root of all dharmas, the thoughts arising from conditions are indestructible, practicing until naturally firm, then one should be in the realm of the holy. All Buddhas practice skillful means, teaching and transforming sentient beings with virtue, Bodhisattvas cultivate vast vows, the four immeasurables (loving-kindness, compassion, joy, equanimity) neither increase nor decrease. Increasing the unconditioned path, pure and undefiled, universally spreading clouds of wisdom, eliminating the suffering of the three times. The wise and holy transform in the world, causing people to cultivate the practices of cessation and contemplation, distinguishing wisdom one by one, then one should reach the path of the wise and holy. The inherent nature of the three times is emptiness, thoughts and ideas are inconceivable, arising and ceasing alternate, entering into samadhi then one can eliminate them. Not attached to the existence of the three realms (desire realm, form realm, formless realm), then one obtains the endless, expounding dignified conduct for people, forever obtaining a peaceful and secure place.』

Going northwest from here through eight Ganges river sands, there is a Buddha land named Virtuous Goodness (Xianshan), the Buddha is named Xianrou Tathagata (Xianrou Rulai), the Truly Real, the Equally Rightly Awakened One, possessing the ten titles of a Tathagata, one cross-legged sitting pervades

滿三千大千世界，在大眾中而說頌曰：

「如來現權慧，　　統領十方界， 　分別三世空，　　乃應賢聖行。 　法界不可量，　　如空無窮盡， 　得佛定法忍，　　不興二見心。 　吾昔得授決，　　分別內外空， 　今自致正覺，　　得離三世苦。 　如來廣長舌，　　百福自嚴飾， 　蠲除思想心，　　至誠無二業。 　佛為眾行本，　　演暢十二門， 　息意成道跡，　　不復由五道。 　猶如仰射空，　　勢盡還復墮， 　宣暢三世法，　　無量不可窮。」

上方去此八江河沙，有佛土名曰吉祥，佛名行盡如來、至真、等正覺，一加趺坐遍滿三千大千世界，在大眾中而說頌曰：

「過去諸賢聖，　　頒宣正真典， 　不染名色法，　　乃應賢聖律。 　菩薩本發意，　　上修如來教， 　深法無增減，　　不見解脫人。 　徹聽無量世，　　分別眾生根， 　專一思惟一，　　成就有無法。 　無相非有相，　　不念三世識， 　觀了無所有，　　得號人中尊。 　一切諸法本，　　因緣合會成， 　思惟無形法，　　空寂本無形。 　十住道地法，　　心念不退轉， 　一行成正覺，　　無復生老死。」

下方去此八江河沙，有佛土名曰極深，佛名寶聚如來、至真、等正覺、明行成

【現代漢語翻譯】 現代漢語譯本： 滿三千大千世界（一個宇宙），在大眾中宣說偈頌： 『如來（Tathagata，佛的稱號之一）展現權巧智慧，統領十方世界，分別過去、現在、未來三世皆空，這才是應合賢聖的修行。 法界（Dharmadhatu，諸法聚集之處）不可衡量，如同虛空無窮無盡，獲得佛的禪定和法忍（Dharma-ksanti，安忍于佛法的智慧），不生起二元對立的見解。 我過去得到授記（Vyakarana，預言未來成佛），分別了內外皆空，如今自己證得正覺（Samyak-sambuddha，完全覺悟），得以脫離三世的痛苦。 如來廣長舌相，由百種福德莊嚴修飾而成，去除思想分別之心，至誠無二。 佛是眾行之根本，演說闡揚十二因緣之門，止息妄念成就道業，不再輪迴於五道（地獄、餓鬼、畜生、人、阿修羅）。 猶如向上射箭，勢盡還會墜落，宣揚過去、現在、未來三世之法，無量無邊不可窮盡。』 上方距離此地八江河沙數（恒河沙，極大的數量單位）之遙，有佛土名為吉祥，佛號行盡如來（Tathagata）、至真（Satya，真實者）、等正覺（Samyak-sambuddha），一結跏趺坐（Padmasana，一種坐姿）遍滿三千大千世界，在大眾中宣說偈頌： 『過去諸位賢聖，頒佈宣說真正經典，不染著于名色（Nama-rupa，精神和物質）之法，這才是應合賢聖的戒律。 菩薩（Bodhisattva，立志成佛的修行者）最初發菩提心（Bodhi-citta，覺悟之心），向上修習如來的教法，甚深佛法無增無減，不見有所謂的解脫之人。 徹底聽聞無量世，分別眾生的根器，專一思惟唯一真理，成就既非有也非無的境界。 無相不是有相，不執著於過去、現在、未來三世的意識，觀照一切皆空無所有，因此得號人中之尊。 一切諸法的根本，由因緣和合而成，思惟無形之法，空寂的本性本來就無形。 十住（Dasabhumi，菩薩修行的十個階段）道地之法，心念堅定不退轉，以一行三昧（Eka-vyuha-samadhi，專注一境的禪定）成就正覺，不再經歷生老死。』 下方距離此地八江河沙數之遙，有佛土名為極深，佛號寶聚如來（Tathagata）、至真（Satya）、等正覺（Samyak-sambuddha）、明行成（Vidyacarana-sampanna，智慧和德行圓滿）

【English Translation】 English version: Throughout the three thousand great thousand worlds (a universe), he spoke in verse amidst the assembly: 『The Tathagata (one of the titles of the Buddha) manifests skillful wisdom, governing the ten directions, distinguishing that the three periods of past, present, and future are empty; this is in accordance with the practice of the wise and holy. The Dharmadhatu (the realm where all dharmas gather) is immeasurable, like the endless void; attaining the Buddha's samadhi and Dharma-ksanti (patience with the Dharma), one does not give rise to dualistic views. In the past, I received a prediction (Vyakarana, prophecy of future Buddhahood), distinguishing between inner and outer emptiness; now, I have attained Samyak-sambuddha (complete enlightenment) myself, and am able to escape the suffering of the three periods. The Tathagata's broad and long tongue is adorned with hundreds of blessings, eliminating the mind of thought and discrimination, being sincere and without duality. The Buddha is the root of all practices, expounding the twelve links of dependent origination, ceasing deluded thoughts and accomplishing the path, no longer revolving in the five paths (hell, hungry ghosts, animals, humans, asuras). It is like shooting an arrow upwards, when its force is exhausted, it will fall back down; proclaiming the Dharma of the three periods, it is immeasurable and inexhaustible.』 Above, beyond eight Ganges sands (Ganga sands, an extremely large unit of quantity) away from here, there is a Buddha land named Auspicious, the Buddha is named 行盡Tathagata (Tathagata), Satya (Truthful One), Samyak-sambuddha (Perfectly Enlightened One), sitting in full lotus position (Padmasana, a sitting posture) filling the three thousand great thousand worlds, speaking in verse amidst the assembly: 『The wise and holy ones of the past proclaimed the true and genuine scriptures, not being attached to the dharmas of nama-rupa (name and form, mind and matter), this is in accordance with the precepts of the wise and holy. The Bodhisattva (one who aspires to Buddhahood) initially arouses Bodhi-citta (the mind of enlightenment), upwardly cultivating the teachings of the Tathagata, the profound Dharma neither increases nor decreases, not seeing any so-called liberated person. Thoroughly hearing for immeasurable eons, distinguishing the faculties of sentient beings, focusing on contemplating the one truth, accomplishing a state that is neither existent nor non-existent. Without form is not with form, not clinging to the consciousness of the three periods, contemplating that all is empty and without anything, therefore being called the Honored One among humans. The root of all dharmas is formed by the assembly of causes and conditions, contemplating the formless Dharma, the empty and still nature is originally without form. The Dharma of the ten abodes (Dasabhumi, ten stages of Bodhisattva practice), the mind is firm and does not regress, accomplishing perfect enlightenment with one-practice samadhi (Eka-vyuha-samadhi, concentration on one object), no longer experiencing birth, old age, and death.』 Below, beyond eight Ganges sands away from here, there is a Buddha land named Extremely Profound, the Buddha is named 寶聚Tathagata (Tathagata), Satya (Truthful One), Samyak-sambuddha (Perfectly Enlightened One), Vidyacarana-sampanna (Perfect in Wisdom and Conduct)

為、善逝、世間解、無上士、道法御、天人師、佛、世尊，一加趺坐遍滿三千大千世界，在大眾中而說頌曰：

「忍智修道果，　　永離三世本， 　自凈復凈彼，　　乃應賢聖法。 　為說無上道，　　周旋無有方， 　執權盡諸行，　　度人無懈怠。 　遭遇賢聖樂，　　聞法信受樂， 　度人斷垢樂，　　泥洹永寂樂。 　我行過三界，　　遠離惡報業， 　得親善知識，　　聞法日增益。 　超越三界表，　　神足游虛空， 　無象如有象，　　愚者所修習。 　六度大乘法，　　忘已萬物盡， 　得升十住地，　　故愍復來化。」

爾時，長老劫賓㝹，聞十方佛三世之法眾行所趣，心開意解霍然大悟，即從坐起，頭面禮足，還複本位。有無央數諸天、人民、天龍、鬼神、干沓和、阿須倫、迦留羅、旃陀羅、摩休勒、人及非人，皆發無上正真道意。復有無數諸天人民，聞佛演說三世法本，皆嘆佛德深義無量，諸佛法身不可沮壞，亦非羅漢辟支所及。是時，眾會悉皆愿樂分別身中內外三世，進趣道場逮不退轉。◎

菩薩瓔珞經卷第十一 大正藏第 16 冊 No. 0656 菩薩瓔珞經

菩薩瓔珞經卷第十二(一名現在報)

姚秦涼州沙門竺佛念譯

◎清凈品第三十四

【現代漢語翻譯】 現代漢語譯本 這時，『為』（導師），『善逝』（以善妙的方式逝去者），『世間解』（瞭解世間者），『無上士』（無與倫比的人），『道法御』（調御眾生者），『天人師』（天和人的導師），『佛』（覺悟者），『世尊』（世間尊貴者），以跏趺坐的姿勢遍滿三千大千世界，在大眾中宣說偈頌： 『忍辱智慧修道果，永遠脫離三世根本， 自身清凈又令他清凈，這才應合賢聖之法。 為眾生宣說無上之道，週而復始沒有定向， 掌握權柄窮盡一切修行，度化他人沒有懈怠。 遭遇賢聖之樂，聽聞佛法信受之樂， 度化他人斷除煩惱之樂，涅槃永遠寂靜之樂。 我的修行超越三界，遠離惡報之業， 得以親近善知識，聽聞佛法日益增長。 超越三界之外，以神通遊走虛空， 無形無相卻又似有形相，這是愚昧之人所修習的。 六度波羅蜜是大乘佛法，忘卻自我萬物皆空， 得以升到十地菩薩的果位，所以憐憫眾生再次來教化。』 當時，長老Kālodāyin（迦留陀夷），聽聞十方諸佛三世的法以及眾生的修行所趨向，心開意解，豁然大悟，立即從座位上站起，以頭面禮拜佛足，然後回到原來的位置。有無數諸天、人民、天龍、鬼神、Gandharva（乾闥婆）、Asura（阿修羅）、Garuda（迦樓羅）、Caṇḍāla（旃陀羅）、Mahoraga（摩睺羅伽）、人和非人，都發起了無上正真道的心意。又有無數諸天人民，聽聞佛陀演說三世的法本，都讚歎佛陀的功德深遠，意義無量，諸佛的法身不可摧毀，也不是阿羅漢和辟支佛所能達到的。這時，所有在場的眾人都願意分辨自身內外三世，勇猛精進于菩提道場，證得不退轉的境界。 《菩薩瓔珞經》卷第十一 大正藏第16冊 No. 0656 《菩薩瓔珞經》 《菩薩瓔珞經》卷第十二 (又名《現在報》) 姚秦涼州沙門竺佛念譯 清凈品第三十四

【English Translation】 English version Then, the 『Tathāgata』 (Thus Gone), 『Sugata』 (Well-gone), 『Lokavidū』 (Knower of the World), 『Anuttara-puruṣa-damya-sārathi』 (Unsurpassed Trainer of Men), 『Śāsta deva-manushyānām』 (Teacher of Gods and Humans), 『Buddha』 (Awakened One), 『Bhagavān』 (Blessed One), sat in the lotus position, filling the entire three thousand great thousand worlds, and spoke in verse among the assembly: 『Patience, wisdom, the fruit of cultivating the path, forever departing from the root of the three times, Self-purifying and purifying others, this is in accordance with the Dharma of the wise and noble. For the sake of explaining the unsurpassed path, circling without a fixed direction, Holding the power, exhausting all practices, delivering people without懈怠(xie dai: laziness). Encountering the joy of the wise and noble, the joy of hearing the Dharma and believing, The joy of delivering people and cutting off defilements, the joy of Nirvana, eternal tranquility. My practice transcends the three realms, far from the karma of evil retribution, Attaining closeness to good teachers, hearing the Dharma and increasing daily. Transcending beyond the three realms, with supernatural powers wandering in the void, Without form yet seemingly with form, this is what the foolish cultivate. The six pāramitās are the Mahāyāna Dharma, forgetting oneself, all things are empty, Attaining ascent to the ten bhūmis, therefore, out of compassion, coming again to transform.』 At that time, the elder Kālodāyin (迦留陀夷), hearing the Dharma of the Buddhas of the ten directions and the three times, and the direction of sentient beings' practices, his mind opened and he attained great enlightenment, immediately rising from his seat, bowing his head to the feet of the Buddha, and returning to his original position. Countless devas, people, nāgas, ghosts, Gandharvas (乾闥婆), Asuras (阿修羅), Garudas (迦樓羅), Caṇḍālas (旃陀羅), Mahoragas (摩睺羅伽), humans and non-humans, all generated the intention for unsurpassed, true, and right enlightenment. Furthermore, countless devas and people, hearing the Buddha expound the fundamental Dharma of the three times, all praised the Buddha's virtues as profound and immeasurable, the Dharmakāya of the Buddhas as indestructible, and beyond the reach of Arhats and Pratyekabuddhas. At that time, all those present wished to discern the internal and external three times within themselves, and advance diligently on the Bodhi path, attaining non-retrogression. 《Bodhisattva-bhūmi Sūtra》, Scroll 11 Taisho Tripitaka Volume 16, No. 0656, 《Bodhisattva-bhūmi Sūtra》 《Bodhisattva-bhūmi Sūtra》, Scroll 12 (Also known as 《Present Retribution》) Translated by the Śrāmaṇa Zhu Fonian of Liangzhou during the Yao Qin Dynasty Chapter 34: Purity

爾時，長老邠耨文陀尼子白佛言：「世尊！今聞如來、至真、等正覺說三世法，諸天人民八部鬼神皆興供養，宿衛菩薩摩訶薩進成佛者，當來過去現在諸佛，演說三世分別智慧，然熾一切諸法所生。復以神足道力所化，感動三千大千世界，修行執心不捨本願，清凈國土凈除眾生跡。」

是時，長老邠耨文陀尼子復白佛言：「世尊！若有菩薩摩訶薩，修習本無一相之法，內自思惟分別身相內外清凈不生染著。云何菩薩摩訶薩，內自思惟分別身相內外清凈？」

「於是，族姓子！若有善男子、善女人，行六度無極諸佛所行，一切諸法悉皆清凈。云何諸法一切清凈？於是善男子、善女人，分別三世悉無所有，不見成就三乘道者，從須陀洹乃至如來、至真、等正覺，皆修三世清凈之行，內自觀身份別識想，有時清凈有時不清凈。云何菩薩摩訶薩有時清凈、有時不清凈？於是族姓子！若善男子、善女人，分別三向空無相愿，不見吾我我人壽命一切諸法，從須陀洹乃至菩薩摩訶薩所說清凈。

「複次，邠耨文陀尼子！無學無著無所生滅，分別空觀三無學法，有時清凈有時不清凈。云何三無學法有時清凈、有時不清凈？於是，族姓子！于未來中分別一切諸法，所修正法一一思惟有覺有觀正受三昧，有時清

【現代漢語翻譯】 現代漢語譯本： 　　這時，長老邠耨文陀尼子（Pinou Wentanizi，人名）對佛說：『世尊！現在聽聞如來、至真、等正覺宣說三世之法，諸天、人民、八部鬼神都興起供養，護衛菩薩摩訶薩（Pusa Mohesa，大菩薩）成就佛果，將來的、過去的、現在的諸佛，演說三世分別的智慧，燃熾一切諸法所生。又以神足道力所化現，感動三千大千世界，修行執著於心不捨棄本來的誓願，清凈國土，凈化眾生的足跡。』 　　這時，長老邠耨文陀尼子又對佛說：『世尊！如果有菩薩摩訶薩，修習本來沒有一相之法，內心自己思惟分別身相內外清凈而不生染著。如何菩薩摩訶薩，內心自己思惟分別身相內外清凈呢？』 　　『於是，族姓子（zuxingzi，對出身高貴者的稱呼）！如果有善男子、善女人，行六度無極（liu du wu ji，六波羅蜜）諸佛所行之道，一切諸法都清凈。如何諸法一切清凈？於是善男子、善女人，分別三世悉皆空無所有，不見成就三乘（san cheng，聲聞乘、緣覺乘、菩薩乘）道的人，從須陀洹（Xutuo huan，預流果）乃至如來、至真、等正覺，都修三世清凈之行，內心自己觀察身份別識想，有時清凈有時不清凈。如何菩薩摩訶薩有時清凈、有時不清凈？於是族姓子！如果善男子、善女人，分別三向空無相愿，不見吾我我人壽命一切諸法，從須陀洹乃至菩薩摩訶薩所說清凈。 　　『再次，邠耨文陀尼子！無學無著無所生滅，分別空觀三無學法，有時清凈有時不清凈。如何三無學法有時清凈、有時不清凈？於是，族姓子！于未來中分別一切諸法，所修正法一一思惟有覺有觀正受三昧（san mei，禪定），有時清

【English Translation】 English version: At that time, the elder Pinou Wentanizi (a name) said to the Buddha: 'World Honored One! Now I hear the Tathagata (Rulai, Thus Come One), the Perfectly Enlightened One, expounding the Dharma of the three times, and all the gods, people, and eight classes of ghosts and spirits are making offerings, protecting the Bodhisattva Mahasattvas (Pusa Mohesa, Great Bodhisattvas) who are progressing towards Buddhahood. The Buddhas of the future, past, and present expound the wisdom of distinguishing the three times, igniting all phenomena that arise. Moreover, through the transformative power of spiritual abilities, they move the three thousand great thousand worlds, cultivating and holding onto their original vows without abandoning them, purifying the lands, and cleansing the traces of sentient beings.' At that time, the elder Pinou Wentanizi again said to the Buddha: 'World Honored One! If there are Bodhisattva Mahasattvas who cultivate the Dharma of originally having no characteristics, inwardly contemplating and distinguishing the purity of the body's appearance, both internally and externally, without giving rise to attachment, how do Bodhisattva Mahasattvas inwardly contemplate and distinguish the purity of the body's appearance, both internally and externally?' 'Therefore, son of a good family (zuxingzi, term for someone of noble birth)! If there are good men and good women who practice the Six Paramitas (liu du wu ji, Six Perfections) that all Buddhas practice, all Dharmas are completely pure. How are all Dharmas completely pure? Therefore, good men and good women distinguish that the three times are completely empty and without substance, and do not see those who attain the path of the Three Vehicles (san cheng, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), from the Stream-enterer (Xutuo huan, Srotapanna) to the Tathagata, the Perfectly Enlightened One, all cultivate the pure practice of the three times, inwardly observing the body, distinguishing consciousness and thought, sometimes pure and sometimes impure. How are Bodhisattva Mahasattvas sometimes pure and sometimes impure? Therefore, son of a good family! If good men and good women distinguish the three doors to liberation—emptiness, signlessness, and wishlessness—and do not see self, others, beings, or life, or all Dharmas, from the Stream-enterer to the purity spoken of by the Bodhisattva Mahasattvas.' 'Furthermore, Pinou Wentanizi! The state of no more learning, without attachment, without arising or ceasing, distinguishing the emptiness contemplation of the three Dharmas of no more learning, is sometimes pure and sometimes impure. How are the three Dharmas of no more learning sometimes pure and sometimes impure? Therefore, son of a good family! In the future, distinguishing all Dharmas, the righteous Dharma that is cultivated, contemplating each one with awareness and observation, the correct reception of Samadhi (san mei, meditative absorption), is sometimes pure.'

凈、有時不清凈。」

邠耨文陀尼子白佛言：「世尊！云何無學無著無所生滅，分別空觀三無為法，有時清凈、有時不清凈？」

佛告邠耨文陀尼子：「若有無學學人，分別未來一切諸法，永除斷滅不興塵勞。復以此法廣及眾生，是謂有時清凈。複次，善男子、善女人！所修行人習意欲斷，未來塵勞永不使起，是謂有時不清凈。如是，邠耨文陀尼子！於三無學成就一法。

「複次，邠耨文陀尼子！無學學人分別現在一切諸法，有覺有觀正受三昧，永使斷滅不生塵勞，是謂有時清凈；初習行人于現在法分別思惟，有覺有觀正受三昧，永使斷滅，是謂有時不清凈。如是，邠耨文陀尼子！於三無為法有時不清凈。」

佛復告邠耨文陀尼子：「或時無學學人，於是過去法分別一切諸法所生，一一思惟無覺無觀，永使斷滅不生塵勞，如是成就三無為法，是謂有時清凈；若修行人，分別思惟現在諸法無覺無觀，亦使斷滅不生塵勞，是謂善男子有時不清凈，三世分別三有為法亦復如是。」

佛復告邠耨文陀尼子：「無學學人，復當分別三向法性皆悉清凈而無所有。云何無學學人於三世中，分別三向而無所有？於是無學學人，于未來法分別一切諸法所生，有時清凈、有時不清凈，是謂族姓子於三有為法

【現代漢語翻譯】 現代漢語譯本 佛說：『有時清凈，有時不清凈。』 邠耨文陀尼子（賓度羅跋啰墮阇的兒子）問佛說：『世尊！為什麼無學之人，沒有執著，沒有生滅，分別空觀這三種無為法，有時清凈，有時不清凈呢？』 佛告訴邠耨文陀尼子：『如果有無學或有學之人，分別未來的一切諸法，永遠斷除塵勞，不再生起。又用此法廣泛地教化眾生，這叫做有時清凈。再次，善男子、善女人！修行之人努力想要斷除未來的塵勞，永遠不讓它生起，這叫做有時不清凈。像這樣，邠耨文陀尼子！對於三種無學，成就一種法。』 『再次，邠耨文陀尼子！無學或有學之人，分別現在的一切諸法，有覺有觀，處於正受三昧之中，永遠斷滅塵勞，不讓它生起，這叫做有時清凈；初學之人對於現在的法，分別思惟，有覺有觀，處於正受三昧之中，想要永遠斷滅塵勞，這叫做有時不清凈。像這樣，邠耨文陀尼子！對於三種無為法，有時不清凈。』 佛又告訴邠耨文陀尼子：『有時無學或有學之人，對於過去法，分別一切諸法所生之處，一一思惟，沒有覺也沒有觀，永遠斷滅塵勞，不讓它生起，像這樣成就三種無為法，這叫做有時清凈；如果修行之人，分別思惟現在的諸法，沒有覺也沒有觀，也想要斷滅塵勞，不讓它生起，這叫做善男子有時不清凈，對於過去、現在、未來三世，分別三種有為法也是這樣。』 佛又告訴邠耨文陀尼子：『無學之人，又應當分別三向（趨向涅槃的三個階段）的法性，都是清凈而無所有的。為什麼無學之人，在過去、現在、未來三世中，分別三向而無所有呢？對於未來法，分別一切諸法所生之處，有時清凈，有時不清凈，這叫做族姓子（出身高貴的人）對於三種有為法』

【English Translation】 English version 'Sometimes pure, sometimes impure.' Binou Wentuo Nizi (Son of Pindola Bharadvaja) said to the Buddha: 'World Honored One! Why is it that the non-learners, without attachment, without arising or ceasing, who discern the emptiness contemplation of the three unconditioned dharmas, are sometimes pure and sometimes impure?' The Buddha told Binou Wentuo Nizi: 'If there are non-learners or learners who discern all future dharmas, permanently eliminating and cutting off defilements, not allowing them to arise. And further, use this dharma to widely benefit sentient beings, this is called sometimes pure. Furthermore, good men, good women! Practitioners strive to cut off future defilements, never allowing them to arise, this is called sometimes impure. Thus, Binou Wentuo Nizi! In the three non-learnings, one accomplishes one dharma.' 'Furthermore, Binou Wentuo Nizi! Non-learners or learners discern all present dharmas, with initial and sustained application of mind, in right samadhi, permanently cutting off defilements, not allowing them to arise, this is called sometimes pure; beginners discern and contemplate present dharmas, with initial and sustained application of mind, in right samadhi, wanting to permanently cut off defilements, this is called sometimes impure. Thus, Binou Wentuo Nizi! In the three unconditioned dharmas, there is sometimes impurity.' The Buddha further told Binou Wentuo Nizi: 'Sometimes non-learners or learners, regarding past dharmas, discern all dharmas that have arisen, contemplating each one without initial or sustained application of mind, permanently cutting off defilements, not allowing them to arise, thus accomplishing the three unconditioned dharmas, this is called sometimes pure; if practitioners discern and contemplate present dharmas without initial or sustained application of mind, also wanting to cut off defilements, not allowing them to arise, this is called good men sometimes impure, the same is true for discerning the three conditioned dharmas in the three times (past, present, future).' The Buddha further told Binou Wentuo Nizi: 'Non-learners should also discern that the nature of the three paths (three stages towards Nirvana) are all pure and without anything. Why is it that non-learners, in the three times, discern the three paths as without anything? Regarding future dharmas, discerning all dharmas that have arisen, sometimes pure, sometimes impure, this is called sons of good family (people of noble birth) regarding the three conditioned dharmas.'

成就一法。」

佛復告邠耨文陀尼子：「所修學人，復于未來分別一切法諸法所生，皆空皆寂而無所有，永使斷滅不興塵勞，是謂族姓子有時清凈、有時不清凈。」

佛復告邠耨文陀尼子：「無學學人，于現在法復當分別無愿正行，有時清凈、有時不清凈，亦使斷滅不生塵勞，是謂于有為法有時清凈、有時不清凈。」

佛復告邠耨文陀尼子：「所修行人，于現在法思惟分別無相正受，有時清凈、有時不清凈，亦使斷滅不生塵勞，是謂於三無為法有時清凈、有時不清凈。」

爾時，邠耨文陀尼子復白佛言：「世尊！唯此三空三向有時清凈、有時不清凈耶？頗有諸法有時清凈、有時不清凈乎？」

佛告邠耨文陀尼子：「如是如是。族姓子！如汝所問。一切諸法有時清凈、有時不清凈。從須陀洹上至如來、至真、等正覺，有時清凈、有時不清凈。從四意止、四意斷、四神足、五根、五力、七覺意、八賢聖行，有時清凈、有時不清凈。」

爾時，邠耨文陀尼子白佛言：「世尊！云何有時清凈、有時不清凈？」

佛告邠耨文陀尼子：「汝欲聞從第一義有時清凈、有時不清凈耶？為欲聞三世諸法有時清凈、有時不清凈乎？」

邠耨文陀尼子白佛言：「世尊！愿樂欲聞，從第一義

【現代漢語翻譯】 現代漢語譯本：『成就一法。』

佛陀再次告訴邠耨文陀尼子（Pindola-Bharadvaja，十六阿羅漢之一）: 『那些修學的人，在未來會分別一切法，明白一切法所生，皆是空性、寂靜而無所有，永遠斷滅，不生起塵勞，這被稱為族姓子有時清凈、有時不清凈。』

佛陀再次告訴邠耨文陀尼子：『無學之人，對於現在的法應當分別無愿正行，有時清凈、有時不清凈，也使斷滅，不生起塵勞，這被稱為對於有為法有時清凈、有時不清凈。』

佛陀再次告訴邠耨文陀尼子：『那些修行的人，對於現在的法思惟分別無相正受，有時清凈、有時不清凈，也使斷滅，不生起塵勞，這被稱為對於三無為法有時清凈、有時不清凈。』

當時，邠耨文陀尼子再次問佛陀：『世尊！只有這三種空和三種趨向有時清凈、有時不清凈嗎？是否還有其他的法有時清凈、有時不清凈呢？』

佛陀告訴邠耨文陀尼子：『是的，是的。族姓子！正如你所問。一切諸法有時清凈、有時不清凈。從須陀洹（Sotapanna，入流果）以上直到如來（Tathagata，佛的稱號之一）、至真、等正覺（Sammasambuddha，正等覺者），有時清凈、有時不清凈。從四意止（四念處，Four foundations of mindfulness）、四意斷（四正勤，Four right efforts）、四神足（Four roads to spiritual power）、五根（Five roots）、五力（Five powers）、七覺意（Seven factors of enlightenment）、八賢聖行（八正道，Noble Eightfold Path），有時清凈、有時不清凈。』

當時，邠耨文陀尼子問佛陀：『世尊！如何是有時清凈、有時不清凈呢？』

佛陀告訴邠耨文陀尼子：『你是想聽從第一義（Paramartha，勝義諦）來說有時清凈、有時不清凈呢？還是想聽三世諸法有時清凈、有時不清凈呢？』

邠耨文陀尼子對佛陀說：『世尊！我願意聽從第一義。』

【English Translation】 English version: 'Accomplishing one Dharma.'

The Buddha further said to Pindola-Bharadvaja (one of the Sixteen Arhats): 'Those who study and practice will, in the future, discern all Dharmas, understanding that all Dharmas arise empty, tranquil, and without substance, permanently ceasing and not giving rise to defilements. This is what is meant by a clansman being sometimes pure and sometimes impure.'

The Buddha further said to Pindola-Bharadvaja: 'A non-learner, regarding the present Dharma, should discern the wishless right practice, sometimes pure and sometimes impure, also causing cessation and not giving rise to defilements. This is what is meant by being sometimes pure and sometimes impure with respect to conditioned Dharmas.'

The Buddha further said to Pindola-Bharadvaja: 'Those who practice, regarding the present Dharma, contemplate and discern the signless right reception, sometimes pure and sometimes impure, also causing cessation and not giving rise to defilements. This is what is meant by being sometimes pure and sometimes impure with respect to the three unconditioned Dharmas.'

At that time, Pindola-Bharadvaja again asked the Buddha: 'World Honored One! Are only these three emptinesses and three tendencies sometimes pure and sometimes impure? Are there other Dharmas that are sometimes pure and sometimes impure?'

The Buddha told Pindola-Bharadvaja: 'So it is, so it is. Clansman! Just as you asked. All Dharmas are sometimes pure and sometimes impure. From a Sotapanna (stream-enterer) upwards to a Tathagata (one of the titles of the Buddha), the Perfectly Enlightened One (Sammasambuddha), sometimes pure and sometimes impure. From the Four Foundations of Mindfulness (Four foundations of mindfulness), the Four Right Exertions (Four right efforts), the Four Roads to Spiritual Power (Four roads to spiritual power), the Five Roots (Five roots), the Five Powers (Five powers), the Seven Factors of Enlightenment (Seven factors of enlightenment), the Noble Eightfold Path (Noble Eightfold Path), sometimes pure and sometimes impure.'

At that time, Pindola-Bharadvaja asked the Buddha: 'World Honored One! How is it that sometimes pure and sometimes impure?'

The Buddha told Pindola-Bharadvaja: 'Do you wish to hear about being sometimes pure and sometimes impure from the perspective of the ultimate meaning (Paramartha)? Or do you wish to hear about the Dharmas of the three times being sometimes pure and sometimes impure?'

Pindola-Bharadvaja said to the Buddha: 'World Honored One! I wish to hear from the perspective of the ultimate meaning.'

有時清凈、有時不清凈。」

佛告邠耨文陀尼子：「一切諸法無數非有數，亦不住亦不不住，是謂於三世法而得清凈；若有善男子、善女人，亦不見住亦不見不住，于住想著生染污心者，是謂不凈。菩薩弘誓遍救一切眾生之類，雖度眾生不懷望想，是謂清凈；若復生意興想著者，是謂不凈。

「現智慧光除去闇冥，是謂為凈；于中便生想著，是謂不凈。導引眾生永處無為，是謂為凈；見有所度生染污意，是謂不凈。一意一向趣無為道，亦使眾生同己所得，是謂為凈；而自稱說我有所度，是謂不凈。道在人心隨類教化，精進勇猛不懷懈怠，是謂為凈；所修勤力心不退轉，然有想著欲成無上正真之道，是謂不凈。

「分別諸行空無所有性本自然，是謂清凈；復自分別不斷望求，是謂不凈。無數身行皆知為空，不生想念有所成辦，是謂清凈；自嘆功勞染著身法，是謂不凈。口所演教無有邊崖，亦不自念有無之道，是謂清凈；能捨一切進修威儀，欲得成無上正真之道，是謂不凈。

「分佈文字總持諸法強記不忘，是謂清凈；不見文字出生諸法，不信空慧成道教者，是謂不凈。一切諸想皆歸於空，是謂清凈；本無名號為作名號，復欲于中成無上道，是謂不凈。痛想行識無著無縛，推求境界亦無所有，是

【現代漢語翻譯】 現代漢語譯本：『有時清凈、有時不清凈。』

佛告邠耨文陀尼子（Binnu Wentanizi，人名）: 『一切諸法無數而非有數，既不住留也不不駐留，這叫做對於三世法而得清凈；若有善男子、善女人，既不見住留也不見不駐留，對於住留想著而生染污心的人，這叫做不凈。菩薩弘大的誓願是普遍救度一切眾生之類，即使救度了眾生也不懷有希望和想法，這叫做清凈；如果又生起意念興起想法並執著於此的人，這叫做不凈。』

『顯現智慧之光除去黑暗矇昧，這叫做清凈；于其中便產生執著想法，這叫做不凈。引導眾生永遠處於無為的境界，這叫做清凈；見到有所度化的眾生而生起染污的意念，這叫做不凈。一心一意趨向無為之道，也使眾生和自己一樣得到解脫，這叫做清凈；而自我稱說我有所度化，這叫做不凈。道存在於人心之中，隨著眾生的類別進行教化，精進勇猛不懷懈怠，這叫做清凈；所修的勤奮努力心不退轉，然而有執著想法想要成就無上正真之道，這叫做不凈。』

『分別諸種行為，知道其空無所有，本性自然，這叫做清凈；又自己分別，不斷地希望和追求，這叫做不凈。無數的身形行為都知道是空，不生起想念認為有所成就，這叫做清凈；自我讚歎功勞，染著于身法，這叫做不凈。口中所宣說的教義沒有邊際，也不自己認為有有無之道，這叫做清凈；能夠捨棄一切，進修威儀，想要成就無上正真之道，這叫做不凈。』

『分佈文字，總持諸法，牢記不忘，這叫做清凈；不見文字出生諸法，不相信空慧能夠成就道業的教導，這叫做不凈。一切諸想都歸於空性，這叫做清凈；本來沒有名稱而為之作名稱，又想于其中成就無上道，這叫做不凈。痛想行識沒有執著沒有束縛，推求境界也沒有所有，這叫做清凈。』

【English Translation】 English version: 『Sometimes pure, sometimes impure.』

The Buddha told Binnu Wentanizi (a person's name): 『All dharmas are countless and not finite, neither abiding nor not abiding. This is called attaining purity in the three periods of time. If there are good men or good women who neither see abiding nor not abiding, and generate defiled minds by thinking about abiding, this is called impurity. The Bodhisattva's great vow is to universally save all sentient beings, and even though they liberate sentient beings, they do not harbor hopes or thoughts. This is called purity. If they generate thoughts and cling to them, this is called impurity.』

『Manifesting the light of wisdom to dispel darkness and ignorance is called purity. Generating clinging thoughts within it is called impurity. Guiding sentient beings to eternally abide in the state of non-action is called purity. Seeing beings who have been liberated and generating defiled intentions is called impurity. With one mind and one direction, approaching the path of non-action, and also enabling sentient beings to attain the same as oneself, is called purity. But to proclaim oneself as having liberated others is called impurity. The path is in the hearts of people, teaching and transforming according to their kind, being diligent and courageous without harboring laziness is called purity. The diligent effort that is cultivated does not regress, but having clinging thoughts and desiring to achieve the unsurpassed, true, and perfect path is called impurity.』

『Discerning all actions, knowing that they are empty and without substance, and that their nature is natural, is called purity. Again, to discern oneself, constantly hoping and seeking, is called impurity. Knowing that countless bodily actions are empty, not generating thoughts of having accomplished anything, is called purity. Praising one's own merits and clinging to bodily dharmas is called impurity. The teachings spoken by the mouth have no boundaries, and one does not think of the existence or non-existence of the path, is called purity. Being able to relinquish everything, cultivating dignified conduct, and desiring to achieve the unsurpassed, true, and perfect path is called impurity.』

『Distributing written words, upholding all dharmas, and remembering them strongly without forgetting is called purity. Not seeing that all dharmas arise from written words, and not believing in the teachings that emptiness and wisdom can accomplish the path is called impurity. All thoughts return to emptiness, this is called purity. Originally there were no names, but names are created, and one desires to achieve the unsurpassed path within them, this is called impurity. Painful thoughts, actions, and consciousness are without attachment and without bondage, and investigating realms also reveals that there is nothing there, this is called purity.』

謂清凈；識神無為非眼界所睹，方欲慇勤知其巢窟，是謂不凈。一切諸法不見受入，方欲求覓諸道出生，于中不惑成道教者，是謂清凈；雖生諸法意有進退懷三道心，是謂不凈。

「精勤法界習智受證，是謂清凈。知諸佛法一而不二，復無起滅虛寂無形，是謂清凈。十力所住不遠十地，進修明慧化諸境界，是謂清凈。觀察諸法永離三毒，是謂清凈。

「大乘正法超越生死，是謂清凈；諸法無著自生識想，是謂不凈。諸法無教為生六度，是謂清凈；知轉輪法為立處所，是謂不凈。修習諸法盡同一相，是謂清凈；諸法無生為說出生起二見心，是謂不凈。如來達聖轉大法輪，空性無形永處泥洹，是謂清凈；不見諸法不見泥洹，有此二心欲成無上正真之道，是謂不凈。三世諸法有上中下，以次受證無所戀著，是謂清凈；于中起想見受證者，是謂不凈。

「本無增減悉歸於空，是謂清凈；設見增減分別諸法，是謂不凈。諸法無生受無生證，是謂清凈；設見諸法有所出生，為起識想記其名號，是謂不凈。不見諸法粗澀柔軟是謂清凈；若復分別見有粗澀柔軟者，是謂不凈。諸法無上不見動轉，是謂為凈；設復分別見動轉者，是謂不凈。諸法永寂不可護持，是謂為凈；設復分別受持諸法，斯是善法斯非善法，是謂不

【現代漢語翻譯】 現代漢語譯本：所謂的清凈，是指認識到識神（識，精神，靈魂）的無為自性，而非用眼界所能觀察到的。如果還想努力去探尋識神的巢穴，這就叫做不凈。對於一切諸法，不執著于接受和納入，而是尋求各種解脫之道，並且不因此感到迷惑，從而成就佛道，這叫做清凈。如果心中對諸法有所動搖，懷有三道（欲界、色界、無色界）之心，這就叫做不凈。 精進地在法界中修習智慧，並最終獲得證悟，這叫做清凈。認識到諸佛之法是一而非二，沒有生滅，虛空寂靜，沒有形相，這叫做清凈。安住于如來的十力（如來所具有的十種力），不遠離十地（菩薩修行的十個階段），精進地修習明慧，教化各種境界，這叫做清凈。觀察諸法，永遠遠離貪嗔癡三毒，這叫做清凈。 大乘正法超越生死輪迴，這叫做清凈。對於諸法不執著，卻自生分別識想，這叫做不凈。對於諸法不加以教導，卻能自然而然地生出六度（佈施、持戒、忍辱、精進、禪定、智慧），這叫做清凈。如果瞭解轉輪之法，並以此為立身處世的根本，這叫做不凈。修習諸法，最終達到同一體性，這叫做清凈。對於諸法本無生起，卻爲了說明而強行說其出生，從而產生二元對立的觀念，這叫做不凈。如來通達聖道，轉大法輪，證悟空性，沒有形相，永遠處於涅槃寂靜之中，這叫做清凈。如果不見諸法，也不見涅槃，心中懷有這兩種對立的觀念，卻想成就無上正真之道，這叫做不凈。三世（過去、現在、未來）諸法有上中下之分，依次接受和證悟，卻不因此產生任何執著，這叫做清凈。如果心中產生『我』在接受和證悟的想法，這就叫做不凈。 諸法原本沒有增減，最終都歸於空性，這叫做清凈。如果看到增減，並分別諸法，這就叫做不凈。諸法本無生起，因此接受無生之證悟，這叫做清凈。如果看到諸法有所出生，因此產生分別識想，並記住其名號，這就叫做不凈。不見諸法的粗澀和柔軟之分，這叫做清凈。如果分別諸法，認為有粗澀和柔軟之別，這就叫做不凈。諸法至高無上，沒有動轉變化，這叫做清凈。如果分別諸法，認為有動轉變化，這就叫做不凈。諸法永遠寂靜，不可執著和守護，這叫做清凈。如果分別受持諸法，認為這是善法，那不是善法，這就叫做不凈。

【English Translation】 English version: What is called purity is recognizing the unconditioned nature of consciousness (識, consciousness, spirit, soul), which cannot be seen by the eye. If one still diligently seeks to find the abode of consciousness, this is called impurity. Regarding all dharmas, not clinging to acceptance and assimilation, but seeking various paths of liberation, and not being confused by this, thereby attaining Buddhahood, this is called purity. If the mind wavers regarding dharmas, harboring the mind of the three realms (欲界, realm of desire; 色界, realm of form; 無色界, realm of formlessness), this is called impurity. Diligently practicing wisdom in the Dharma realm and ultimately attaining enlightenment is called purity. Knowing that the dharmas of all Buddhas are one and not two, without arising or ceasing, empty and still, without form, this is called purity. Abiding in the ten powers (十力, the ten powers of a Tathagata) of the Tathagata, not far from the ten grounds (十地, the ten stages of a Bodhisattva's practice), diligently cultivating wisdom, and transforming all realms, this is called purity. Observing all dharmas and forever abandoning the three poisons (三毒, greed, hatred, and delusion), this is called purity. The Great Vehicle of the True Dharma transcends birth and death, this is called purity. Not clinging to dharmas, yet spontaneously generating discriminating thoughts, this is called impurity. Not teaching dharmas, yet naturally generating the six perfections (六度, generosity, morality, patience, diligence, concentration, and wisdom), this is called purity. If one understands the Dharma of the Wheel-Turning King and takes it as the foundation for one's life, this is called impurity. Cultivating all dharmas and ultimately reaching the same nature, this is called purity. Regarding dharmas that are originally without arising, yet forcibly explaining their birth in order to create dualistic concepts, this is called impurity. The Tathagata understands the holy path, turns the great Dharma wheel, realizes emptiness, has no form, and is forever in Nirvana, this is called purity. If one does not see dharmas and does not see Nirvana, harboring these two opposing concepts, yet wants to attain the unsurpassed true path, this is called impurity. The dharmas of the three times (三世, past, present, and future) have superior, middle, and inferior distinctions, accepting and realizing them in order, yet not generating any attachment, this is called purity. If the thought arises in the mind that 'I' am accepting and realizing, this is called impurity. Originally, there is no increase or decrease, and all ultimately return to emptiness, this is called purity. If one sees increase and decrease and distinguishes dharmas, this is called impurity. Dharmas are originally without arising, therefore accepting the realization of non-arising, this is called purity. If one sees that dharmas have arisen, therefore generating discriminating thoughts and remembering their names, this is called impurity. Not seeing the coarseness and softness of dharmas is called purity. If one distinguishes dharmas and thinks there is a difference between coarseness and softness, this is called impurity. Dharmas are supreme and without movement or change, this is called purity. If one distinguishes dharmas and thinks there is movement or change, this is called impurity. Dharmas are forever silent and cannot be clung to or protected, this is called purity. If one distinguishes and clings to dharmas, thinking this is good and that is not good, this is called impurity.

凈。

「一切諸法無有內外，解知身法悉歸於空，是謂為凈；若復分別內外諸法，此是內法此是外法，有此二心者，是謂不凈。一切諸法聾不聞聲，是謂清凈；若復分別諸法有聾有聲起二見者，是謂不凈。諸法成就一切道品，是謂為凈；見有出要見道果者，是謂不凈。百千萬行無有窮盡，悉歸虛空而無想念，是謂清凈；見有漏盡斷結除縛，是謂不凈。

「一切諸法皆空無形，生者自生滅者自滅，亦不見生亦不見滅，是謂清凈；若復分別見有起滅，是謂不凈。一切諸法亦無師受，自然覺悟成八等行，是謂清凈；若復見有從師咨受分別高下，是謂不凈。忍心不起得柔忍心，斷諸結使永息不起，是謂為凈；若能思惟不計本行，有起有滅便有二心分別諸法，是謂不凈。夫欲求道親善知識，是謂為凈；設復思惟意懷懈怠中有退心，是謂不凈。本末轉法音響教授，是謂為凈；設復有見轉大法輪音響受教，是謂不凈。未有諸法十二緣起，尋能分別舍而不從，是謂清凈；見有然熾滅結使者，是謂不凈。

「一切諸法甚奇甚特，去不可窮來亦不盡，接度眾生得至彼岸，是謂為凈；若復見度彼岸者，是謂不凈。諸法未來思惟永滅，是謂清凈；見有未來有起滅者，是謂不凈。現在分別八十四行，莊嚴如來威顏容色，是謂為

【現代漢語翻譯】 現代漢語譯本： 凈。

『一切諸法沒有內外之分，理解並認識到身法都歸於空性，這叫做清凈；如果還分別內外諸法，認為這是內法那是外法，有這種二元對立的心，這就叫做不清凈。一切諸法如聾子般聽不見聲音，這叫做清凈；如果還分別諸法有聾有聲，產生二元對立的見解，這就叫做不清凈。諸法成就一切道品（bōdhi-pakṣa，菩提的組成部分），這叫做清凈；如果認為有出離的要道，有道果可得，這就叫做不清凈。百千萬種修行沒有窮盡，全部歸於虛空而沒有妄想雜念，這叫做清凈；如果認為有漏盡（āsrava-kṣaya，煩惱的止息），斷除煩惱的束縛，這就叫做不清凈。

『一切諸法皆是空性，沒有形狀，生者自然生，滅者自然滅，既不見生也不見滅，這叫做清凈；如果還分別認為有生有滅，這就叫做不清凈。一切諸法也沒有老師傳授，自然覺悟成就八正道（aṣṭāṅga-mārga，達到涅槃的八個途徑），這叫做清凈；如果認為需要從老師那裡請教學習，分別高下，這就叫做不清凈。不起嗔恨心，得到柔和的忍辱心，斷除各種煩惱，永遠止息不再生起，這叫做清凈；如果思惟不停，執著于原本的修行，有生有滅，便有二元對立的心，分別諸法，這就叫做不清凈。想要尋求佛道，親近善知識（kalyāṇa-mitra，好的精神導師），這叫做清凈；如果思惟時心懷懈怠，心中有退卻之意，這就叫做不清凈。根本和枝末都在轉動法輪（dharma-cakra，佛法的教義），宣講佛法，這叫做清凈；如果認為有轉大法輪，聽聞佛法接受教導，這就叫做不清凈。還沒有諸法十二因緣（dvādaśāṅga-pratītyasamutpāda，生命輪迴的十二個環節）的生起，就能尋思分別，捨棄而不追隨，這叫做清凈；如果認為有煩惱熾盛然後熄滅的，這就叫做不清凈。

『一切諸法非常奇特，去向不可窮盡，來處也沒有盡頭，接引度化眾生到達彼岸（pāramitā，涅槃），這叫做清凈；如果認為有被度到彼岸的人，這就叫做不清凈。諸法未來之事，思惟后永遠滅盡，這叫做清凈；如果認為未來有生有滅，這就叫做不清凈。現在分別八十四種修行，莊嚴如來（tathāgata，佛）威嚴的容貌，這叫做清凈；

【English Translation】 English version: Purity.

『All dharmas have no inside or outside. Understanding and knowing that all physical and mental phenomena return to emptiness is called purity. If one still distinguishes between internal and external dharmas, thinking 『this is internal dharma, this is external dharma,』 having this dualistic mind is called impurity. All dharmas are like the deaf, not hearing sounds, this is called purity. If one still distinguishes between dharmas as having deafness or sound, giving rise to dualistic views, this is called impurity. The dharmas accomplish all the factors of enlightenment (bōdhi-pakṣa), this is called purity. Seeing that there is an essential path to liberation, seeing that there are fruits of the path, this is called impurity. Hundreds of thousands of practices are without end, all returning to emptiness without thought or ideation, this is called purity. Seeing that there is the exhaustion of outflows (āsrava-kṣaya), the severing of bonds, the removal of fetters, this is called impurity.

『All dharmas are empty and without form. Those that arise arise by themselves, those that cease cease by themselves, neither seeing arising nor seeing ceasing, this is called purity. If one still distinguishes and sees arising and ceasing, this is called impurity. All dharmas are also not received from a teacher, naturally awakened and accomplishing the Eightfold Path (aṣṭāṅga-mārga), this is called purity. If one sees that one must consult and receive instruction from a teacher, distinguishing high and low, this is called impurity. Not giving rise to anger, obtaining a gentle patience, cutting off all afflictions, forever ceasing and not arising, this is called purity. If one contemplates without ceasing, clinging to original practices, having arising and ceasing, then one has a dualistic mind, distinguishing dharmas, this is called impurity. If one wishes to seek the path, to be close to good spiritual friends (kalyāṇa-mitra), this is called purity. If one contemplates with a mind of laziness, having a retreating mind within, this is called impurity. The root and the branch are turning the Dharma wheel (dharma-cakra), teaching and instructing, this is called purity. If one sees the turning of the great Dharma wheel, hearing the teachings and receiving instruction, this is called impurity. Before the arising of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), one can immediately discern and abandon them without following, this is called purity. Seeing that there are those who ignite and extinguish afflictions, this is called impurity.

『All dharmas are extremely wondrous and unique, their going is inexhaustible, their coming is also without end, ferrying beings across to reach the other shore (pāramitā), this is called purity. If one sees those who are ferried to the other shore, this is called impurity. Thinking about the future of dharmas, they are forever extinguished, this is called purity. Seeing that there is arising and ceasing in the future, this is called impurity. Now distinguishing the eighty-four practices, adorning the majestic countenance of the Thus Come One (tathāgata), this is called purity;

凈；見有現在起愛樂心染著容色者，是謂不凈。諸法無生不見造作，自然與律應度無極，是謂為凈；若見造作一切諸法，應禁戒律興此心者，是謂不凈。

「一切諸法無有形像，悉歸無為應無上道，是謂為凈；設復見彼形色之變自生念想，是謂不凈。一切諸法獨而無侶，諸法無說不見言教，是謂為凈；見有說法有言教者，是謂不凈。諸法不起不染三世，是謂為凈；見三世法有起滅者，是謂不凈。諸法無猗不著三界，是謂為凈；見有依猗著三界者，是謂不凈。諸法無身唯法為體，是謂為凈；見有法身度知見者，是謂不凈。

「當來過去現在諸佛，去亦無數來亦無盡，所說道教各無參差，是謂為凈；若復宣說三世諸佛言教增減者，是謂不凈。諸法無形亦無色像，是謂為凈；復以諸法造色像者，是謂不凈。諸法不可睹見寂然虛空，是謂為凈；若復宣說諸法可見者，是謂不凈。諸法無量不相違背，是謂為凈；見有諸法有量有數者，是謂不凈。諸法無境亦無剎土，教化眾生凈佛國土，是謂為凈；若見眾生凈佛國土化眾生者，是謂不凈。

「諸法平等泥洹一性，是謂為凈；見有受果成就道者，是謂不凈。諸法出要不念法報，是謂為凈；見有出要受法報者，是謂不凈。諸法盡生永離形色，是謂為凈；見有離生受形

【現代漢語翻譯】 現代漢語譯本：

清凈是指：見到現在的人因為愛戀而對容貌產生執著，這被稱為不清凈。諸法（dharma，宇宙間一切事物和現象）無生，不見造作，自然而然地與規律相應，達到無極的境界，這被稱為清凈；如果見到造作一切諸法，並且用禁戒和戒律來興起這種想法，這被稱為不清凈。 一切諸法沒有形狀和形象，全部歸於無為，與無上道相應，這被稱為清凈；如果又見到形色的變化而自生念想，這被稱為不清凈。一切諸法都是獨立的，沒有伴侶，諸法不可說，不見言教，這被稱為清凈；如果見到有說法和言教，這被稱為不清凈。諸法不生起，不染著三世（過去、現在、未來），這被稱為清凈；如果見到三世之法有生起和滅亡，這被稱為不清凈。諸法沒有依靠，不執著三界（欲界、色界、無色界），這被稱為清凈；如果見到有依靠和執著三界，這被稱為不清凈。諸法沒有身體，唯有法才是本體，這被稱為清凈；如果見到有法身並且用知見來度量，這被稱為不清凈。 當來、過去、現在的諸佛（Buddha，覺悟者），離去無數，到來也無盡頭，所說的道教各不相同，沒有參差，這被稱為清凈；如果宣說三世諸佛的言教有增減，這被稱為不清凈。諸法沒有形狀，也沒有顏色和形象，這被稱為清凈；如果用諸法來製造顏色和形象，這被稱為不清凈。諸法不可見，寂然如虛空，這被稱為清凈；如果宣說諸法可見，這被稱為不清凈。諸法無量，不互相違背，這被稱為清凈；如果見到諸法有量和有數，這被稱為不清凈。諸法沒有境界，也沒有剎土（buddha-kshetra，佛土），教化眾生，清凈佛國土，這被稱為清凈；如果見到眾生清凈佛國土來教化眾生，這被稱為不清凈。 諸法平等，涅槃（nirvana，寂滅）只有一個本性，這被稱為清凈；如果見到有接受果報併成就道的人，這被稱為不清凈。諸法脫離要道，不思念法報，這被稱為清凈；如果見到有脫離要道而接受法報的人，這被稱為不清凈。諸法窮盡而生，永遠脫離形色，這被稱為清凈；如果見到有脫離生而接受形

【English Translation】 English version:

Purity means: Seeing those who, from the present, develop attachment and defilement towards appearances, this is called impurity. All dharmas (dharma, all things and phenomena in the universe) are unborn, not seen as created, naturally in accordance with the law, reaching the ultimate, this is called purity; if one sees the creation of all dharmas, and uses prohibitions and precepts to arouse this thought, this is called impurity. All dharmas have no form or image, all return to non-action, in accordance with the unsurpassed path, this is called purity; if one sees the changes of form and color and spontaneously generates thoughts, this is called impurity. All dharmas are solitary and without companions, dharmas cannot be spoken, and no teachings are seen, this is called purity; if one sees teachings and doctrines, this is called impurity. Dharmas do not arise, and are not defiled by the three times (past, present, future), this is called purity; if one sees the dharmas of the three times as having arising and ceasing, this is called impurity. Dharmas have no reliance, and are not attached to the three realms (desire realm, form realm, formless realm), this is called purity; if one sees reliance and attachment to the three realms, this is called impurity. Dharmas have no body, only the Dharma is the essence, this is called purity; if one sees a Dharma body and uses knowledge and views to measure it, this is called impurity. The Buddhas (Buddha, enlightened one) of the future, past, and present, depart countless times, and their arrival is endless, the doctrines they speak are different, without discrepancy, this is called purity; if one proclaims that the teachings of the Buddhas of the three times have additions or subtractions, this is called impurity. Dharmas have no shape, nor color or image, this is called purity; if one uses dharmas to create colors and images, this is called impurity. Dharmas are invisible, silent like empty space, this is called purity; if one proclaims that dharmas are visible, this is called impurity. Dharmas are immeasurable, not contradictory, this is called purity; if one sees dharmas as having measure and number, this is called impurity. Dharmas have no realm, nor buddha-kshetra (buddha-kshetra, Buddha land), teaching sentient beings, purifying the Buddha land, this is called purity; if one sees sentient beings purifying the Buddha land to teach sentient beings, this is called impurity. Dharmas are equal, nirvana (nirvana, extinction) has only one nature, this is called purity; if one sees those who receive retribution and achieve the path, this is called impurity. Dharmas escape the essential path, and do not think of Dharma retribution, this is called purity; if one sees those who escape the essential path and receive Dharma retribution, this is called impurity. Dharmas are exhausted and born, forever free from form and color, this is called purity; if one sees those who are free from birth and receive form

色者，是謂不凈。諸法常定初不變易，是謂為凈；見有動轉變易不住者，是謂不凈。諸法不可覺知，亦無有人能尋跡者，是謂為凈；見有形跡可尋追求者，是謂不凈。」

佛復告邠耨文陀尼子：「若有菩薩摩訶薩，執持修行凈不凈者，現世便得無盡慧三昧正受定意，便能超越諸佛境界，從一佛國至一佛國，教化眾生凈佛國土。一一分別諸法所趣，以四等心普潤一切，以漸教授各令得度，隨本所愿各使充足，復以神通宿命智觀，審知根本凈其行跡。

「或時菩薩入正受三昧得神通慧，諸佛世尊復加威神，分別法性自然而生自然而滅，生非我生滅非我滅。菩薩大士無有是念：『由我出生，有此法生、有此法滅。』菩薩摩訶薩無有是念：『我今已成菩薩、某不成菩薩，我成菩薩法、某不成法，我成究竟、某不成究竟，我成菩薩幻術、某不成幻術，我成菩薩教化、某不成教化，我成菩薩音響、某不成音響，我成菩薩神通智、某不成神通智，我入菩薩境界、某不入境界，我過眾行本、某不過眾行本，我修菩薩律、某不修菩薩律，我凈菩薩剎、彼不凈剎。』

「如是，邠耨文陀尼子！菩薩摩訶薩初無此念，分別諸法有高有下。何以故？菩薩得此定意正受三昧者，神足自游隨意所念，不于諸法有增減心。若有善男

【現代漢語翻譯】 現代漢語譯本：佛說，色（Rupa，物質、形態）的本質是不清凈的。一切法的本性恒常不變，這叫做清凈；如果看到有事物變動、變化、不能保持不變，這叫做不清凈。一切法不可感知，也沒有人能夠尋找到其軌跡，這叫做清凈；如果看到有形跡可以尋找和追蹤，這叫做不清凈。

佛陀又告訴邠耨文陀尼子（Binou Wentanizi，人名）說：『如果有菩薩摩訶薩（Pusa Mohesa，大菩薩），執持修行清凈與不清凈的法門，現世就能獲得無盡慧三昧（Wujin Hui Sanmei，無盡智慧禪定）的正受定意，便能超越諸佛的境界，從一個佛國到另一個佛國，教化眾生，清凈佛的國土。一一分別諸法所歸趣的方向，以慈、悲、喜、舍四種平等心普遍滋潤一切眾生，用循序漸進的方式教授他們，使他們各自得到解脫，隨順他們原本的願望，使他們都得到滿足，再用神通和宿命智（Su Ming Zhi，宿命通）來觀察，審慎地瞭解眾生的根本，清凈他們的行為軌跡。

『有時菩薩進入正受三昧，獲得神通智慧，諸佛世尊（Zhufo Shizun，諸佛）又加以威神之力，分別法性自然而生，自然而滅，生不是我所生，滅不是我所滅。菩薩大士（Pusa Dashi，大菩薩）沒有這樣的念頭：『由我出生，才有此法生、有此法滅。』菩薩摩訶薩沒有這樣的念頭：『我現在已經成就菩薩，某人沒有成就菩薩，我成就了菩薩的法，某人沒有成就法，我成就了究竟的境界，某人沒有成就究竟的境界，我成就了菩薩的幻術，某人沒有成就幻術，我成就了菩薩的教化，某人沒有成就教化，我成就了菩薩的音響，某人沒有成就音響，我成就了菩薩的神通智，某人沒有成就神通智，我進入了菩薩的境界，某人沒有進入境界，我超越了眾行的根本，某人沒有超越眾行的根本，我修菩薩的戒律，某人沒有修菩薩的戒律，我清凈了菩薩的剎土（chatu，佛土），他們沒有清凈剎土。』

『像這樣，邠耨文陀尼子！菩薩摩訶薩最初沒有這樣的念頭，分別諸法有高有下。為什麼呢？菩薩得到這種定意正受三昧的人，神足自在，隨意所念，不于諸法有增減之心。如果有善男子

【English Translation】 English version: The Buddha said, 'That which is color (Rupa, form, matter) is called impure. The constant and unchanging nature of all dharmas is called pure; seeing that which is moving, changing, and impermanent is called impure. That which is imperceptible and whose traces cannot be found is called pure; seeing that which has traces that can be sought and pursued is called impure.'

The Buddha further told Binou Wentanizi (Binou Wentanizi, a name): 'If there is a Bodhisattva-Mahasattva (Pusa Mohesa, Great Bodhisattva) who upholds and practices the pure and impure dharmas, in this very life he will obtain the Samadhi (Sanmei, concentration) of Endless Wisdom, the correct reception of fixed intention, and will be able to transcend the realms of all Buddhas, going from one Buddha-land to another, teaching sentient beings and purifying the Buddha-lands. He will individually distinguish the direction in which all dharmas tend, universally nourishing all with the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), gradually teaching them, enabling each to attain liberation, fulfilling their original vows, and further observing with supernatural powers and the wisdom of past lives (Su Ming Zhi, knowledge of past lives), carefully understanding the root of sentient beings and purifying their conduct.'

'Sometimes, when a Bodhisattva enters the Samadhi of correct reception and obtains supernatural wisdom, the Buddhas, World-Honored Ones (Zhufo Shizun, all Buddhas), further add their majestic power, distinguishing the nature of dharmas as naturally arising and naturally ceasing, arising not by my arising, ceasing not by my ceasing. The Bodhisattva-Mahasattva has no such thought as: 'Because of my birth, this dharma arises, this dharma ceases.' The Bodhisattva-Mahasattva has no such thought as: 'I have now become a Bodhisattva, so-and-so has not become a Bodhisattva; I have accomplished the dharma of a Bodhisattva, so-and-so has not accomplished the dharma; I have achieved ultimate attainment, so-and-so has not achieved ultimate attainment; I have accomplished the illusion of a Bodhisattva, so-and-so has not accomplished the illusion; I have accomplished the teaching of a Bodhisattva, so-and-so has not accomplished the teaching; I have accomplished the sound of a Bodhisattva, so-and-so has not accomplished the sound; I have accomplished the supernatural wisdom of a Bodhisattva, so-and-so has not accomplished supernatural wisdom; I have entered the realm of a Bodhisattva, so-and-so has not entered the realm; I have surpassed the root of all practices, so-and-so has not surpassed the root of all practices; I cultivate the precepts of a Bodhisattva, so-and-so does not cultivate the precepts of a Bodhisattva; I have purified the Buddha-field (chatu, Buddha land) of a Bodhisattva, they have not purified the Buddha-field.'

'Thus, Binou Wentanizi! The Bodhisattva-Mahasattva initially has no such thought, distinguishing dharmas as high or low. Why? Because the Bodhisattva who obtains this fixed intention and correct reception of Samadhi is free to travel with his divine feet, thinking as he pleases, and has no increasing or decreasing mind towards dharmas. If there is a good man

子、善女人，得此定意者，堪任周旋教化眾生凈佛國土，從一佛國至一佛國，禮事恭敬諸佛世尊，復以善權方便與作善知識，微說道教至無為道，亦使眾生立信堅固，相視如父、如母、如兄、如弟各無異心，展轉共相教授，隨意所念盡成道果。是謂菩薩摩訶薩入此定意，便能具足一切諸法。」

爾時，世尊與邠耨文陀尼子而說頌曰：

「一切諸法本，　　所歸門不同， 　各各境界異，　　所行法亦然。 　我說清凈道，　　眾行不可盡， 　今粗與卿說，　　凈其不凈行。 　諸佛不可量，　　言教亦無盡， 　今粗說正要，　　分別諸道果。 　諸佛義廣大，　　空慧非有異， 　彼此具成就，　　悉歸解脫門。 　眾智根門凈，　　諸佛所加嘆， 　斷念除眾想，　　具足眾智說。 　諸佛所演教，　　令知恩愛患， 　忘有不處有，　　故得人中尊。 　佛本積宿行，　　自致無上尊， 　具足菩薩法，　　演布大乘業。 　眾智現在前，　　盡知眾生原， 　分別無生滅。」

是時，世尊復告邠耨文陀尼子：「若有菩薩摩訶薩，便得具足諸度無極，分別法界微妙之行，智慧增益演佈導訓，皆使周遍得四無畏眾智自在。復得出要度不度者，心念諸法皆現在前，禪智滿足念識為食，法界為身總持

【現代漢語翻譯】 現代漢語譯本： 『子（Zǐ，對修行者的尊稱）、善女人，得到這種定力的人，能夠勝任周遊教化眾生，凈化佛國國土的任務，從一個佛國到另一個佛國，禮敬侍奉諸佛世尊，並且以善巧方便作為眾生的善知識，稍微講說引導他們從世俗之道走向無為之道，也使眾生建立起堅固的信心，（使他們）彼此相待如同父子、母子、兄弟一般，各自沒有異心，輾轉互相教授，隨意所想都能成就道果。這就是菩薩摩訶薩進入這種定力，便能具足一切諸法。』

這時，世尊為邠耨文陀尼子（Bīnnòu Wéntuónízǐ）說了偈語：

『一切諸法的根本，所歸的門徑各不相同， 各自的境界不同，所修行的法門也不同。 我說清凈之道，眾多的修行方法不可窮盡， 現在粗略地為你講說，清凈那些不清凈的行為。 諸佛不可衡量，言教也無有窮盡， 現在粗略地說說正要，分別各種道果。 諸佛的意義廣大，空慧並非有所不同， 彼此都具足成就，全部歸於解脫之門。 眾智的根源清凈，諸佛所讚歎， 斷除念頭消除各種想法，具足眾智而說。 諸佛所演說的教義，使人知道恩愛是禍患， 忘卻有而不執著于有，所以得到人中尊。 佛陀本來積累宿世的修行，自然達到無上尊位， 具足菩薩的法，演布大乘的功業。 眾智現在眼前，完全知道眾生的本源， 分別無生無滅。』

這時，世尊又告訴邠耨文陀尼子（Bīnnòu Wéntuónízǐ）：『如果有菩薩摩訶薩，便能具足各種度無極（dùwújí，到達彼岸，沒有止境）的法門，分別法界微妙的修行，智慧增長，演說教化引導，都能使（眾生）周遍獲得四無畏（sìwúwèi，菩薩的四種無所畏懼的德性）和眾智自在。又能得到重要的法門來度化那些不能自度的人，心中所想的諸法都能現在眼前，禪定智慧圓滿，以念識為食糧，以法界為身體，總持一切法。』

【English Translation】 English version: 『Son, virtuous woman, one who attains this samadhi (dìnglì, concentration power) is capable of traveling around to teach and transform sentient beings, purify Buddha lands, going from one Buddha land to another, reverently serving all the Buddhas, World Honored Ones, and also using skillful means to act as a good spiritual friend to sentient beings, subtly speaking and guiding them from worldly paths to the path of non-action (wúwéi zhī dào, the path of non-striving), also enabling sentient beings to establish firm faith, treating each other like fathers, mothers, elder brothers, and younger brothers, each without different intentions, mutually teaching each other, whatever they think of at will, all will achieve the fruit of the path. This is what it means for a Bodhisattva-Mahasattva to enter this samadhi, and then be able to fully possess all dharmas.』

At that time, the World Honored One spoke the following verses to Bīnnòu Wéntuónízǐ:

『The root of all dharmas, the gates to which they return are not the same, Each has a different realm, and the practices they follow are also different. I speak of the pure path, the many practices cannot be exhausted, Now I roughly speak to you, purify those impure actions. The Buddhas are immeasurable, and their teachings are endless, Now I roughly speak of the essential, distinguishing the fruits of the various paths. The meaning of the Buddhas is vast, emptiness and wisdom are not different, Each fully possesses accomplishment, all return to the gate of liberation. The root of all wisdom is pure, praised by all the Buddhas, Cutting off thoughts and eliminating all ideas, fully possessing all wisdom to speak. The teachings expounded by the Buddhas, cause one to know the suffering of love and affection, Forgetting existence and not dwelling in existence, therefore one obtains the honored one among humans. The Buddha originally accumulated past practices, naturally attaining the unsurpassed honored one, Fully possessing the Bodhisattva's dharma, spreading the great vehicle's karma. All wisdom is now present, fully knowing the origin of all sentient beings, Distinguishing no birth and no death.』

At that time, the World Honored One again told Bīnnòu Wéntuónízǐ: 『If there is a Bodhisattva-Mahasattva, then he will be able to fully possess all the perfections (dùwújí, paramitas, reaching the other shore, without limit), distinguish the subtle practices of the dharma realm, increase wisdom, expound teachings and guidance, and enable all to universally obtain the four fearlessnesses (sìwúwèi, the four kinds of fearlessness of a Bodhisattva) and the freedom of all wisdom. Moreover, he will be able to obtain the essential dharma to liberate those who cannot liberate themselves, all dharmas that he thinks of will appear before him, his samadhi and wisdom will be complete, he will take mindfulness and consciousness as food, take the dharma realm as his body, and uphold all dharmas.』

為行，恒常周旋諸佛國土，令諸眾生皆悉具足，成就佛道分別諸定，行善權方便。諸佛所行悉過其量，從眾生心所念善惡，皆能分別隨類而化，從無央數億千萬劫，一心入定不毀正法無他異想。」

爾時，世尊復與邠耨文陀尼子而說頌曰：

「吾昔求佛道，　　未受菩薩別， 　經歷億百千，　　禪定不移動。 　究竟一切法，　　不生染著想， 　從是得作佛，　　得為人中尊。

「(經本從此已下少七偈，順本記之譯人語也)

「一切諸法不可思議，眾生境界亦復如是。若復善男子、善女人入無形三昧，遍觀三千大千世界，應度眾生亦當覺知，無限無量不應度者亦當覺知，三世起滅亦當覺知。如是，邠耨文陀尼子！菩薩摩訶薩得此定意者，清凈不清凈行。」

菩薩瓔珞經釋提桓因問品第三十五

爾時，釋提桓因白佛言：「世尊！如來、至真、等正覺，說一切諸法皆使清凈，及諸無量恒沙佛土諸佛世界，清凈如空皆無所有，今復聞說盡當覺知一切諸法。云何于諸法之中無形不可見，而欲覺知一切諸法乎？」

爾時，世尊告釋提桓因：「善哉，善哉！拘翼！乃能于如來前而問斯義，今當與汝一一引譬，智者以譬喻自解。猶如幻師化作萬物、國土、城郭、宮殿、屋室、飲食、床

【現代漢語翻譯】 現代漢語譯本： 為履行職責，（菩薩）恒常周遊于各個佛的國土，使一切眾生都能夠圓滿具足，成就佛道，分辨各種禪定，施行善巧方便。諸佛所行之事超過了常人所能衡量的範圍，能夠從眾生心中所想的善惡念頭，分辨其類別並隨之教化，從無數億千萬劫以來，一心入定而不違背正法，沒有其他的想法。 當時，世尊又對邠耨文陀尼子（賓頭盧尊者的兒子）說頌語： 『我過去求佛道時，尚未接受菩薩的授記，經歷了億百千劫，禪定之心毫不動搖。究竟通達一切法，不生起染著之想，因此得以成佛，成為人中之尊。』 （經書從這裡開始缺少七個偈頌，按照原本記錄，這是譯者的話） 『一切諸法不可思議，眾生的境界也是如此。如果善男子、善女人進入無形三昧（無形禪定），遍觀三千大千世界，對於應該度化的眾生應當覺知，對於無限無量不應度化的眾生也應當覺知，對於過去、現在、未來三世的生起和滅亡也應當覺知。像這樣，邠耨文陀尼子！菩薩摩訶薩得到這種定意，就能做到清凈與不清凈的修行。』 菩薩瓔珞經 釋提桓因（帝釋天）問品第三十五 當時，釋提桓因（帝釋天）對佛說：『世尊！如來、至真、等正覺，說一切諸法都使之清凈，以及無量恒河沙數佛土的諸佛世界，清凈如虛空一般一無所有，現在又聽您說要覺知一切諸法。如何在諸法之中無形不可見的情況下，卻要覺知一切諸法呢？』 當時，世尊告訴釋提桓因（帝釋天）：『好啊，好啊！拘翼（帝釋天的姓）！你能夠在如來面前提問這樣的問題，現在我將為你一一舉例說明，智者可以通過譬喻自己理解。比如幻術師變幻出萬物、國土、城郭、宮殿、屋室、飲食、床榻』

【English Translation】 English version: 'To fulfill their duties, (Bodhisattvas) constantly travel through the Buddha lands, enabling all sentient beings to be complete, achieve Buddhahood, distinguish various samadhis (meditative states), and practice skillful means. The actions of the Buddhas exceed the measure of ordinary people, enabling them to discern the good and evil thoughts in the minds of sentient beings, differentiate their categories, and transform them accordingly. From countless billions of kalpas (eons), they enter samadhi with one mind, without violating the Dharma, and without other thoughts.' At that time, the World Honored One spoke in verse to Binou Wentanizi (Pindola's son): 'In the past, when I sought the Buddha path, I had not yet received the Bodhisattva prediction. I went through hundreds of millions of kalpas, my mind of samadhi unwavering. Ultimately understanding all dharmas (teachings), I did not give rise to thoughts of attachment. Therefore, I was able to become a Buddha, becoming the most honored among humans.' (The scripture is missing seven verses from here onwards, recorded as the translator's note according to the original) 'All dharmas are inconceivable, and the realms of sentient beings are also like this. If a good man or good woman enters the formless samadhi, and observes the three thousand great thousand worlds, they should be aware of the sentient beings who should be liberated, and they should also be aware of the infinite and immeasurable sentient beings who should not be liberated. They should also be aware of the arising and ceasing of the three periods of time (past, present, and future). Like this, Binou Wentanizi! Bodhisattva Mahasattvas who attain this samadhi can practice both pure and impure conduct.' Bodhisattva Inga Sutra, Chapter 35: Shakra Devanam Indra's (Indra's) Questions At that time, Shakra Devanam Indra (Indra) said to the Buddha: 'World Honored One! The Tathagata (Thus Come One), the Perfectly Enlightened One, says that all dharmas are purified, and that the Buddha worlds of countless Ganges sands are as pure as empty space, without anything existing. Now, I hear you say that one should be aware of all dharmas. How can one be aware of all dharmas when they are formless and invisible among all dharmas?' At that time, the World Honored One said to Shakra Devanam Indra (Indra): 'Excellent, excellent! Kauśika (Indra's family name)! You are able to ask such a question before the Tathagata. Now, I will give you examples one by one, and the wise will understand through analogies. For example, a magician conjures up all things, lands, cities, fortresses, palaces, houses, food and drink, beds'

臥、貧賤、富貴、名號、姓字、父母、兄弟、僕從、給使，復幻作人左右衛從。如此幻師所見化法，或經劫數供給所須衣被、飲食、醫藥、床榻、臥具，受者實受施者實施。如卿觀之，為實有不乎？」

是時，釋提桓因白佛言：「無也。世尊！何以故？一切諸法皆空皆寂幻化非真，愚者深著便致顛倒，無來無去無著無縛無盡無不盡，幻化無形亦不可猗。」

佛告釋提桓因：「如是如是。拘翼！菩薩摩訶薩亦復如是，得如幻三昧自然定意，分別一切諸法所起，無緣無著不見成敗，化導一切眾生之類，不見有度不見無度，度無所度化無所化，皆空皆寂復無生滅。何以故？如幻定意正受三昧，甚深微妙無有邊崖，如幻境界不可思議，唯有菩薩摩訶薩遍能觀察乃得達了，亦不見生亦不見滅，亦復不見當有生者，亦復不見已有生者。何以故？菩薩所入不可思議，非是羅漢辟支所知。菩薩所度猶如虛空，虛空所度無形無像，如幻三昧亦復如是，亦無東西南北四維上下。

「拘翼當知，今當與汝引喻。猶如凡夫本無形色，未能分別禪定根本，生亦不知生，不生亦不知不生，亦復不知當生已生，未能究竟心所念法，亦不見住亦不見不住，亦不見盡亦不見不盡。何以故？心本無形不可猗著，亦非三乘所能思議。拘翼當

【現代漢語翻譯】 現代漢語譯本： 『睡眠、貧賤、富貴、名號（姓名）、姓字（姓氏）、父母、兄弟、僕從、侍者，又幻化出人來左右護衛侍奉。就像幻術師所見到的幻化之法，或者經歷漫長的時間，供給所需衣物、飲食、醫藥、床榻、臥具，接受者確實接受，施與者確實施與。如你所見，這些是真實存在的嗎？』 這時，釋提桓因（帝釋天）對佛說：『不是真實的。世尊！為什麼呢？一切諸法都是空寂的，如幻如化並非真實，愚昧的人深深執著就會導致顛倒，沒有來沒有去，沒有執著沒有束縛，沒有窮盡也沒有不窮盡，幻化沒有形狀也不可依賴。』 佛告訴釋提桓因（帝釋天）：『是這樣的，是這樣的。拘翼（釋提桓因的別稱）！菩薩摩訶薩也是這樣，得到如幻三昧（如幻的禪定）自然而然地安定心意，分別一切諸法生起的原因，沒有因緣沒有執著，不見成功不見失敗，化導一切眾生，不見有被度化的，不見沒有被度化的，度化了卻好像沒有度化，教化了卻好像沒有教化，一切都是空寂的，沒有生滅。為什麼呢？如幻定意（如幻的禪定）正受三昧（真正的禪定），非常深奧微妙沒有邊際，如幻的境界不可思議，只有菩薩摩訶薩才能普遍地觀察從而通達明瞭，不見有生，不見有滅，也不見將要出生的，也不見已經出生的。為什麼呢？菩薩所入的境界不可思議，不是阿羅漢（聲聞乘的最高果位）和辟支佛（緣覺乘的聖者）所能瞭解的。菩薩所度化的眾生猶如虛空，虛空所度化的眾生沒有形狀沒有形象，如幻三昧（如幻的禪定）也是這樣，沒有東西南北四維上下。 『拘翼（釋提桓因的別稱）你應該知道，現在我為你舉個例子。就像凡夫本來沒有形色，不能分別禪定的根本，生也不知道生，不生也不知道不生，也不知道將要生和已經生，不能究竟瞭解心中所想的法，也不見住也不見不住，也不見盡也不見不盡。為什麼呢？心本來沒有形狀不可依賴執著，也不是三乘（聲聞乘、緣覺乘、菩薩乘）所能思議的。拘翼（釋提桓因的別稱）你應該知道，』

【English Translation】 English version: 'Sleep, poverty and lowliness, wealth and honor, names (name), surnames (surname), parents, siblings, servants, attendants, and also magically create people to guard and serve on the left and right. Just like the illusory transformations seen by a magician, or after countless eons, providing the necessary clothing, food, medicine, beds, and bedding, the receiver truly receives, and the giver truly gives. As you see it, are these truly existent?' At that time, Śakra Devānām Indra (釋提桓因, the lord of the devas) said to the Buddha: 'They are not. World Honored One! Why? All dharmas are empty and still, illusory and unreal, fools deeply attached to them become deluded, there is no coming and no going, no attachment and no bondage, no end and no non-end, illusion has no form and cannot be relied upon.' The Buddha told Śakra Devānām Indra (釋提桓因, the lord of the devas): 'So it is, so it is. Kauśika (拘翼, another name for Śakra)! Bodhisattvas Mahāsattvas are also like this, attaining the Like-Illusion Samādhi (如幻三昧, the samadhi of illusion) and naturally stabilizing their minds, distinguishing the causes of the arising of all dharmas, without conditions and without attachment, not seeing success and not seeing failure, guiding all sentient beings, not seeing those who are liberated and not seeing those who are not liberated, liberating as if not liberating, teaching as if not teaching, all is empty and still, without arising and ceasing. Why? The Like-Illusion Concentration (如幻定意, the concentration of illusion) and Right Reception Samādhi (正受三昧, the true samadhi) are extremely profound and subtle without boundaries, the realm of illusion is inconceivable, only Bodhisattvas Mahāsattvas can universally observe and thereby understand clearly, not seeing arising, not seeing ceasing, not seeing those who will arise, and not seeing those who have already arisen. Why? The realm entered by Bodhisattvas is inconceivable, not knowable by Arhats (阿羅漢, the highest attainment in the Śrāvakayāna) and Pratyekabuddhas (辟支佛, a solitary buddha). The beings liberated by Bodhisattvas are like empty space, the beings liberated by empty space have no form and no image, the Like-Illusion Samādhi (如幻三昧, the samadhi of illusion) is also like this, without east, west, south, north, intermediate directions, above, and below.' 'Kauśika (拘翼, another name for Śakra), you should know, now I will give you an analogy. Just like ordinary people who originally have no form or color, are unable to distinguish the root of dhyāna (禪定, meditation), do not know arising when arising, do not know non-arising when non-arising, and do not know future arising and past arising, are unable to completely understand the dharmas thought of in the mind, and do not see abiding and do not see non-abiding, and do not see exhaustion and do not see non-exhaustion. Why? The mind originally has no form and cannot be relied upon or attached to, and cannot be conceived by the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Kauśika (拘翼, another name for Śakra), you should know,'

知，菩薩摩訶薩亦復如是，入此如幻三昧，一切諸法皆現在前，無有邊際亦無境界，有亦不見有、無亦不見無。何以故？菩薩境界不可思議，所行法則遍滿三千大千世界。

「拘翼當知，今當與汝引喻。猶如娑竭龍王意欲念雨，若在六天便雨甘露，若在四天王上能雨七寶，難陀、優缽難陀龍王及摩那斯龍王，雨六天上，便雨衣被、服飾、香瓔、華鬘；若雨第四天上，自然飲食各令充足。云何？拘翼！此龍所作為實有不乎？」

爾時，釋提桓因白佛言：「無也。世尊！何以故？但彼諸天功德，乃使諸龍王等獻奉供養。」

佛復問釋提桓因：「云何？拘翼！七寶宮殿衣被服飾，皆龍所降本無所有，今復自說諸天福德故使諸龍降雨諸寶。諸龍及寶物，為有為無？」

釋提桓因白佛言：「世尊！義說法說亦不有龍亦無寶物。何以故？一切萬物皆空皆寂，我身及天亦無所有。龍所降雨亦無有雨，亦不見盡亦不見不盡。愚惑之人自生識想。」

佛告釋提桓因：「如是，拘翼！菩薩摩訶薩入如幻三昧，盡觀一切諸法、諸法所生，亦不見生亦不見不生。見諸法門有盡無盡，見幻化法門有盡無盡，復見無量無限教化法門，復見無量無限諸佛世尊游步法門，復見無量無限諸根羅網見入法門，復見無量無限諸

【現代漢語翻譯】 現代漢語譯本： 須知道，菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）也是這樣，進入這種如幻三昧（illusion-like samādhi，如幻的禪定），一切諸法（dharmas，現象）都顯現在眼前，沒有邊際也沒有境界，看到『有』也不執著于『有』，看到『無』也不執著于『無』。為什麼呢？因為菩薩的境界是不可思議的，所修行的法則遍滿三千大千世界。

『拘翼（Kusika），你要知道，我現在給你打個比方。比如娑竭龍王（Sāgara-nāgarāja，海龍王）想要降雨，如果在六慾天（Six Heavens of Desire）就降下甘露，如果在四大天王（Four Heavenly Kings）之上就能降下七寶（Seven Treasures）。難陀龍王（Nanda-nāgarāja）、優缽難陀龍王（Upananda-nāgarāja）和摩那斯龍王（Manasvin-nāgarāja），在六慾天降雨時，就降下衣被、服飾、香瓔、華鬘；如果在第四天（the Fourth Heaven）降雨，自然飲食就各自充足。怎麼樣？拘翼！這些龍所做的事情是真實存在的嗎？』

當時，釋提桓因（Śakro devānām indraḥ，帝釋天）對佛說：『不是真實存在的。世尊！為什麼呢？只是因為那些天人的功德，才使得諸龍王等獻奉供養。』

佛又問釋提桓因：『怎麼樣？拘翼！七寶宮殿、衣被服飾，都是龍所降下的，本來沒有這些東西，現在又說是因為諸天福德的緣故才使得諸龍降雨諸寶。那麼，諸龍和寶物，是存在還是不存在呢？』

釋提桓因對佛說：『世尊！從義理上說，既沒有龍也沒有寶物。為什麼呢？一切萬物都是空寂的，我的身體和天界也是沒有實體的。龍所降的雨也不是真的雨，也看不到盡頭，也看不到沒有盡頭。愚昧迷惑的人自己產生分別妄想。』

佛告訴釋提桓因：『是的，拘翼！菩薩摩訶薩進入如幻三昧，完全觀察一切諸法、諸法所生，也看不到生起，也看不到不生起。看到諸法之門有盡頭和沒有盡頭，看到幻化法門有盡頭和沒有盡頭，又看到無量無邊的教化法門，又看到無量無邊的諸佛世尊游步的法門，又看到無量無邊的諸根羅網見入的法門，又看到無量無邊的諸……』

【English Translation】 English version: Know that, Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great Bodhisattvas) are also like this, entering this illusion-like samādhi (illusion-like samādhi, illusion-like concentration), all dharmas (dharmas, phenomena) appear before them, without boundaries or limitations, seeing 'existence' without clinging to 'existence', seeing 'non-existence' without clinging to 'non-existence'. Why? Because the realm of Bodhisattvas is inconceivable, and the principles they practice pervade the three thousand great thousand worlds.

'Kusika, you should know that I will now give you an analogy. For example, if the Sāgara-nāgarāja (Sāgara-nāgarāja, Dragon King of the Sea) intends to rain, if it is in the Six Heavens of Desire (Six Heavens of Desire), it will rain nectar; if it is above the Four Heavenly Kings (Four Heavenly Kings), it can rain the Seven Treasures (Seven Treasures). Nanda-nāgarāja (Nanda-nāgarāja), Upananda-nāgarāja (Upananda-nāgarāja), and Manasvin-nāgarāja (Manasvin-nāgarāja), when it rains in the Six Heavens, they rain clothes, garments, fragrant necklaces, and flower garlands; if it rains in the Fourth Heaven (the Fourth Heaven), natural food and drink will be sufficient for everyone. What do you think? Kusika! Are these actions of the dragons real?'

At that time, Śakro devānām indraḥ (Śakro devānām indraḥ, Indra) said to the Buddha: 'They are not real. World-Honored One! Why? It is only because of the merits of those devas (devas, gods) that the dragon kings and others offer their services.'

The Buddha then asked Śakro devānām indraḥ: 'What do you think? Kusika! The palaces of the Seven Treasures, clothes, and garments are all rained down by the dragons, and originally there were none of these things. Now you say that it is because of the merits of the devas that the dragons rain down the treasures. So, do the dragons and treasures exist or not?'

Śakro devānām indraḥ said to the Buddha: 'World-Honored One! In terms of principle, there are neither dragons nor treasures. Why? All things are empty and still, and my body and the heavens are also without substance. The rain that the dragons rain is not real rain, and there is no end to it, nor is there no end to it. Foolish and deluded people create their own discriminations.'

The Buddha told Śakro devānām indraḥ: 'That is right, Kusika! Bodhisattva-mahāsattvas enter the illusion-like samādhi, fully observing all dharmas, and the arising of all dharmas, seeing neither arising nor non-arising. Seeing that the gates of dharmas have an end and no end, seeing that the gates of illusion-like dharmas have an end and no end, and also seeing immeasurable and limitless gates of teaching, and also seeing immeasurable and limitless gates of the Buddhas, World-Honored Ones, walking, and also seeing immeasurable and limitless gates of the networks of the senses entering the Dharma, and also seeing immeasurable and limitless...'

佛世界成敗劫燒，心意廣大，超越諸佛所行法門。如是，拘翼！當知諸法無生無滅，但以眾生自生識著，未入定意觀察人心，不解空慧而獲無生。」

爾時，世尊與天帝釋而說頌曰：

「出要入道門，　　分別三世行， 　展轉由五道，　　破有不處有。 　菩薩如實觀，　　分別慧明道， 　本我所造行，　　如今乃克獲。 　世界皆如空，　　彼我無二想， 　恭恪于諸佛，　　今獲無頂相， 　顏貌如優曇，　　廣長覆面門， 　不生亦不滅，　　德為天人尊。 　拘翼當念本，　　眾行不缺漏， 　勇猛不懈怠，　　究竟本末空。 　于坐不起想，　　不見有趾立， 　不猗眾行本，　　故號為沙門。 　實無有泥洹，　　亦無五道趣， 　菩薩所游處，　　權化見有生。 　從無央數劫，　　無慾無所貪， 　初無有悔心，　　況當有猗著？ 　自從是已來，　　修善不離本， 　一行成佛道，　　得轉無上法。 　猗託生死中，　　教化無數人， 　令知無生法，　　自然應道教。」

爾時，世尊與釋提桓因說此偈時，無數百千諸天人民，即于坐上得無生心。復有無數諸天、龍神，皆發無上正真道意。

佛復告釋提桓因：「若有善男子、善女人，及四部眾：比丘、比丘尼、優婆塞、

優婆夷，受持諷誦此如幻定意無盡法者，便能具足無量法藏。云何為無量法藏？欲具足如來辯才者，當學此如幻定意無盡法藏。複次，拘翼！若善男子、善女人，欲得究竟覺知佛慧者，當學此如幻定意無盡三昧。複次，拘翼！若善男子、善女人，欲得游至諸佛世界親近佛者，當學此如幻定意無盡三昧。」

佛復告釋提桓因：「若有善男子、善女人，欲得轉無上法輪如佛所轉，在大眾中而無畏者，當學此如幻定意無盡法藏。複次，拘翼！若善男子、善女人，欲得諸佛百千總持自娛樂者，當學此如幻定意無盡法藏。」

佛復告釋提桓因：「若善男子、善女人，欲得一切眾生愿者，凈佛國土神足變化者，當學此如幻定意無盡法藏。複次，拘翼！若善男子、善女人，欲使諸佛世界無量眾生無量性行盡同一趣者，當學此如幻定意無量法藏。複次，拘翼！若善男子、善女人，欲使無量世界諸佛剎土合為一者色如黃金，當學此如幻定意無盡法藏。何以故？一切諸佛皆從此生，過去諸佛皆從此如幻定意，得成無上正真之道。現在十方諸佛世尊，亦皆從此如幻定意無盡法藏，得成無上正真之道。當來無數恒沙諸佛，亦當習此如幻定意無盡法門。」

佛復告釋提桓因：「我今與汝引譬，智者以喻自解。猶如猛火光焰赫熾

【現代漢語翻譯】 現代漢語譯本： 佛陀告訴優婆夷（Upasika，女居士）說：『如果有人受持、諷誦這部名為『如幻定意無盡法』的經典，就能圓滿具備無量的法藏。』什麼是無量的法藏呢？如果想要圓滿具備如來的辯才，就應當學習這部『如幻定意無盡法藏』。再者，拘翼（Kusika，釋提桓因的別名）！如果善男子、善女人想要究竟覺知佛的智慧，就應當學習這部『如幻定意無盡三昧』。再者，拘翼！如果善男子、善女人想要遊歷到諸佛的世界，親近諸佛，就應當學習這部『如幻定意無盡三昧』。』

佛陀又告訴釋提桓因（Sakra devanam indra，帝釋天）說：『如果有善男子、善女人想要轉動無上的法輪，如同佛陀所轉動的一樣，在大眾之中無所畏懼，就應當學習這部『如幻定意無盡法藏』。再者，拘翼！如果善男子、善女人想要獲得諸佛百千種總持，並且以此自娛，就應當學習這部『如幻定意無盡法藏』。』

佛陀又告訴釋提桓因說：『如果善男子、善女人想要滿足一切眾生的願望，清凈佛的國土，擁有神通變化，就應當學習這部『如幻定意無盡法藏』。再者，拘翼！如果善男子、善女人想要使諸佛世界無量的眾生，無量的性情和行為，都歸於同一趨向，就應當學習這部『如幻定意無量法藏』。再者，拘翼！如果善男子、善女人想要使無量世界的諸佛剎土合為一個，顏色如同黃金，就應當學習這部『如幻定意無盡法藏』。為什麼呢？一切諸佛都是從此法藏而生，過去諸佛都是從此『如幻定意』，得成無上正真之道。現在十方諸佛世尊，也都是從此『如幻定意無盡法藏』，得成無上正真之道。未來無數恒河沙數的諸佛，也應當修習這部『如幻定意無盡法門』。』

佛陀又告訴釋提桓因說：『我現在為你們舉個譬喻，有智慧的人可以通過譬喻自己理解。譬如猛烈的火焰，光焰熾盛……』

【English Translation】 English version: The Buddha told Upasika (female lay follower): 'If someone upholds, recites, and studies this sutra called 'Illusion-like Samadhi of Endless Meaning,' they will be able to fully possess immeasurable Dharma treasures.' What are immeasurable Dharma treasures? If you want to fully possess the eloquence of the Tathagata (Thus Come One), you should study this 'Illusion-like Samadhi of Endless Meaning Treasure.' Furthermore, Kusika (another name for Sakra devanam indra)! If good men and good women want to ultimately realize the wisdom of the Buddha, they should study this 'Illusion-like Samadhi of Endless Meaning.' Furthermore, Kusika! If good men and good women want to travel to the worlds of all Buddhas and be close to the Buddhas, they should study this 'Illusion-like Samadhi of Endless Meaning.'

The Buddha further told Sakra devanam indra (Lord of the Devas) : 'If there are good men and good women who want to turn the unsurpassed Dharma wheel, just as the Buddha turns it, and be fearless in the assembly, they should study this 'Illusion-like Samadhi of Endless Meaning Treasure.' Furthermore, Kusika! If good men and good women want to obtain hundreds of thousands of Dharanis (total retention) of all Buddhas and enjoy themselves with them, they should study this 'Illusion-like Samadhi of Endless Meaning Treasure.'

The Buddha further told Sakra devanam indra: 'If good men and good women want to fulfill the wishes of all sentient beings, purify the Buddha lands, and possess miraculous powers, they should study this 'Illusion-like Samadhi of Endless Meaning Treasure.' Furthermore, Kusika! If good men and good women want to cause the immeasurable sentient beings in the Buddha worlds, with their immeasurable natures and behaviors, to all go towards the same direction, they should study this 'Illusion-like Samadhi of Endless Meaning Treasure.' Furthermore, Kusika! If good men and good women want to cause the Buddha lands of immeasurable worlds to merge into one, with a color like gold, they should study this 'Illusion-like Samadhi of Endless Meaning Treasure.' Why? All Buddhas are born from this treasure, and all past Buddhas, from this 'Illusion-like Samadhi,' attained unsurpassed, true, and correct enlightenment. The present World Honored Ones of the ten directions also, from this 'Illusion-like Samadhi of Endless Meaning Treasure,' attained unsurpassed, true, and correct enlightenment. Countless Buddhas in the future, as numerous as the sands of the Ganges River, will also practice this 'Illusion-like Samadhi of Endless Meaning Dharma Gate.'

The Buddha further told Sakra devanam indra: 'Now I will give you an analogy, and the wise will understand through the analogy. Just like a fierce fire, with blazing flames...'

復更益薪，大風所吹遂復熾盛。燒焚山野無有休息，要盡草木火勢乃減，菩薩摩訶薩亦復如是，發心起學濟度眾生，分別思惟法界所趣，乃至無數恒沙剎土，復觀虛空眾生根原，復自思惟恒沙剎土無數世界眾生心意所念根原，一一分別復自計挍：『吾以何智具足彼愿？』一一分別已法所趣，當轉何法雲何教化。爾時，菩薩復自思惟：『我本發願具足諸善，遍化眾生充足我願。』復自具足威儀禮節，轉入三世根本之行，自念轉法入不思議。如是挍計應度不度，一切世界或有或無，復更周旋諸佛世界，無限無量不可思議，與共周旋立功德業，不斷正法要誓所趣，行大慈悲執弘誓心，究盡生死心無缺減。何以故。一切眾智悉具足故。復觀眾生心意所念，應由何路而得將導，恒念眾生如母愛子。是故菩薩摩訶薩，執此勤苦無量之心，復入無量無限三昧，觀察世界不捨本誓，如是廣大無限之用。」

爾時，世尊與釋提桓因復說頌曰：

「菩薩初發心，　　弘誓甚廣大， 　要盡虛空際，　　所愿乃具足。 　當度眾生時，　　不見有所度， 　解知三世本，　　因緣不久寄。 　心正不動傾，　　正本應道教， 　恒求善方便，　　以次至解脫。 　心不懷怯弱，　　晝夜思惟法， 　一行得成佛，　　亦不從師受。

【現代漢語翻譯】 現代漢語譯本 如同復燃的薪柴，被大風吹動后更加猛烈地燃燒。火焰燒遍山野，沒有停息，一定要燒盡草木，火勢才會減弱。菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）也是這樣，發起菩提心，開始學習救度眾生，分別思惟法界所歸之處，乃至無數恒河沙數般的剎土（kṣetra，佛土）。 又觀察虛空眾生的根源，又自己思惟恒河沙數剎土中無數世界眾生心中所念的根源，一一分別，又自己計算：『我用什麼智慧才能圓滿他們的願望？』一一分別之後，明白法所歸趣，應當轉什麼法，如何教化。 這時，菩薩又自己思惟：『我本來發愿具足各種善行，普遍教化眾生，充足我的願望。』又自己具足威儀禮節，轉入三世根本之行，自念轉法進入不可思議的境界。像這樣計算應該度化和不應該度化的眾生，一切世界或有或無，又更加周遊諸佛世界，無限無量不可思議，與諸佛共同周旋，建立功德事業，不斷絕正法，堅持誓願所歸之處，行大慈悲，執持弘大的誓願之心，窮盡生死，心無缺減。為什麼呢？因為一切眾智都已具足。 又觀察眾生心中所念，應該由什麼道路來引導他們，恒常想著眾生如同母親愛護自己的孩子。因此，菩薩摩訶薩，執持這種勤苦無量的心，又進入無量無限的三昧（samādhi，禪定），觀察世界而不捨棄本來的誓願，像這樣廣大無限的功用。 這時，世尊（Śākyamuni，釋迦牟尼佛）與釋提桓因（Śakra Devānām Indra，帝釋天）又說了偈頌： 『菩薩最初發菩提心，弘大的誓願非常廣大，一定要窮盡虛空邊際，所發的願望才能圓滿具足。 當度化眾生的時候，不見有被度化的眾生，理解通達三世的根本，因緣不是短暫的寄託。 心正而不動搖，以正本為依據來應合於道教，恒常尋求好的方便，依次達到解脫。 心中不懷有怯弱，晝夜思惟佛法，以一行就能成就佛果，也不需要從老師那裡接受。』

【English Translation】 English version Like firewood that is rekindled, it burns even more fiercely when blown by a great wind. The flames burn across mountains and fields without ceasing, and only when the grass and trees are completely burned will the fire diminish. The Bodhisattva-Mahāsattva (great being of Bodhisattva) is also like this, initiating the Bodhicitta (the mind of enlightenment), beginning to learn to save sentient beings, separately contemplating where the Dharma realm leads, even to countless lands like the sands of the Ganges (kṣetra, Buddha-field). Furthermore, observing the roots of sentient beings in the empty space, and contemplating the roots of the thoughts in the minds of countless sentient beings in countless worlds of the Ganges sands, distinguishing them one by one, and calculating: 'With what wisdom can I fulfill their wishes?' After distinguishing them one by one, understanding where the Dharma leads, what Dharma should be turned, and how to teach. At this time, the Bodhisattva again contemplates: 'I originally vowed to be complete with all good deeds, to universally teach sentient beings, and to fulfill my wishes.' Again, being complete with dignified manners and etiquette, entering the fundamental practices of the three times, thinking of turning the Dharma into an inconceivable state. Calculating like this those who should be saved and those who should not be saved, all worlds whether existent or nonexistent, and further traveling around the Buddha-worlds, infinite, immeasurable, and inconceivable, associating with the Buddhas, establishing meritorious deeds, not ceasing the Right Dharma, adhering to where the vows lead, practicing great compassion, holding the heart of great vows, exhausting birth and death, with no deficiency in the heart. Why? Because all wisdom is fully complete. Furthermore, observing the thoughts in the minds of sentient beings, what path should be used to guide them, constantly thinking of sentient beings as a mother loves her child. Therefore, the Bodhisattva-Mahāsattva, holding this diligent and immeasurable heart, again enters immeasurable and infinite Samadhi (meditative absorption), observing the world without abandoning the original vows, such is the vast and infinite function. At that time, the World-Honored One (Śākyamuni, Shakyamuni Buddha) and Śakra Devānām Indra (ruler of the devas) again spoke in verse: 'When a Bodhisattva first initiates the Bodhicitta, the great vows are extremely vast, it is necessary to exhaust the boundaries of empty space, then the vows can be fully complete. When saving sentient beings, one does not see sentient beings being saved, understanding and penetrating the roots of the three times, the causes and conditions are not temporary lodgings. The mind is upright and unmoving, based on the fundamental to accord with the teachings of the Way, constantly seeking good expedient means, gradually reaching liberation. The mind does not harbor timidity, day and night contemplating the Dharma, with one practice one can attain Buddhahood, and does not need to receive it from a teacher.'

身本心各行，　　道力知清凈， 　出家在空野，　　入定身不動。 　然熾一切法，　　普照十方界， 　自修宿命智，　　乃知眾生根。」

爾時，世尊與釋提桓因說此法時，一切眾會莫不欣然，皆發無上正真道意。

菩薩瓔珞經本行品第三十六

爾時，有天子名眾首瓔珞，即從座起，偏露右臂，齊整衣服諸根寂靜，從先佛已來常修梵行，三處已盡果愿已辦，右膝著地長跪叉手，前白佛言：「唯然，世尊！所居方界去此極遠，愿欲所問，若見聽者敢有所啟。」

佛告眾首瓔珞菩薩：「善哉，善哉！族姓子！為眾導首發開童蒙，豎法大幢演慧光明，有所疑結今正是時，如來當爲一一分別，隨問還報使得開解。」

爾時，眾首瓔珞菩薩即白佛言：「世尊！頗有一生補處菩薩更不進修無上正真之道，得成佛不乎？頗有一住立根德力菩薩大士，乃至八地菩薩大士，更不進修無上正真之道？頗有諸天，眾行具足立不退轉，諸根具足不復人身得成佛不乎？唯然，世尊！當以方便而發遣之。」

爾時，世尊告眾首瓔珞菩薩曰：「善哉，善哉！族姓子！乃能于如來前作師子吼。諦聽諦聽，善思念之！從初發意乃至成佛，菩薩所行諸法不同，或有菩薩摩訶薩，彈指之頃求菩薩心，即成無上正

【現代漢語翻譯】 現代漢語譯本：

身與心各自執行，通過道的力量了知清凈的境界，
出家修行于空曠的原野，進入禪定後身體便不再動搖。
光明熾盛照耀一切法，普遍照亮十方世界，
自我修習獲得宿命智，從而了知眾生的根性。

    這時，世尊與釋提桓因（Śakro devānām indraḥ，帝釋天）宣說此法時，所有在場的聽眾無不歡欣鼓舞，都發起了無上正真道的心。

    《菩薩瓔珞經·本行品》第三十六

    這時，有一位天子名叫眾首瓔珞（Sarvasara-mālā，一切瓔珞之首），立即從座位上站起來，袒露右臂，整理好衣物，諸根寂靜，從過去諸佛以來一直修習梵行，斷盡了三處（貪、嗔、癡）的煩惱，完成了所發的誓願，右膝著地，長跪合掌，向前對佛說：『是的，世尊！我所居住的方界距離這裡極其遙遠，希望能夠有所提問，如果蒙允許，我敢於啟請。』

    佛告訴眾首瓔珞菩薩（Sarvasara-mālā Bodhisattva）：『好啊，好啊！善男子！你為大眾引導開示，開啓蒙昧，樹立法的大旗，演說智慧的光明，有什麼疑惑不解現在正是時候，如來應當為你一一分別解答，隨著你的提問給予回答，使你得以開悟理解。』

    這時，眾首瓔珞菩薩立即對佛說：『世尊！是否有一生補處菩薩（ekajāti-pratibaddha bodhisattva，指下一產生佛的菩薩）不再進一步修習無上正真之道，就能成就佛果呢？是否有一住立於根德力（indriya-bala，五根五力）的菩薩大士，乃至八地菩薩大士，不再進一步修習無上正真之道也能成佛呢？是否有一些諸天，眾行具足，安住于不退轉的境界，諸根具足，不再受人身就能成就佛果呢？是的，世尊！請您用方便之法來開示他們。』

    這時，世尊告訴眾首瓔珞菩薩說：『好啊，好啊！善男子！你能夠在如來面前作獅子吼。仔細聽，仔細聽，好好地思考！從最初發心乃至成就佛果，菩薩所修行的諸法各有不同，或者有菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩），在彈指的瞬間生起求菩薩的心，就能成就無上正等正覺。』

【English Translation】 English version:

The body and mind each operate independently, knowing purity through the power of the Path, Renouncing the household life in empty fields, entering samadhi with the body unmoving. Radiantly illuminating all dharmas, universally shining upon the ten directions, Self-cultivating to attain knowledge of past lives, thereby understanding the roots of sentient beings."

At that time, when the World-Honored One was speaking this Dharma to Śakro devānām indraḥ (Śakra, the lord of the gods), all those assembled were filled with joy and generated the mind for Anuttarā-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).

《Bodhisattva Garland Sutra, Chapter 36: Fundamental Conduct》

At that time, there was a deva (god) named Sarvasara-mālā (All-Jeweled Garland), who immediately rose from his seat, bared his right arm, adjusted his garments, and stilled his senses. Having practiced pure conduct since the time of past Buddhas, having exhausted the three locations (of defilements) and fulfilled his vows, he knelt on his right knee, placed his palms together, and said to the Buddha, 'Yes, World-Honored One! The realm where I dwell is extremely far from here. I wish to ask some questions. If I am permitted, I dare to inquire.'

The Buddha said to Sarvasara-mālā Bodhisattva, 'Excellent, excellent! Good son! You guide and lead the multitude, opening up the unenlightened, erecting the great banner of Dharma, and expounding the light of wisdom. If you have any doubts or knots, now is the time. The Tathagata (Thus Come One) will explain them one by one, answering your questions and enabling you to understand.'

At that time, Sarvasara-mālā Bodhisattva immediately said to the Buddha, 'World-Honored One! Is it possible for a ekajāti-pratibaddha bodhisattva (a bodhisattva bound to one more life) to attain Buddhahood without further cultivating the unsurpassed, complete, and perfect path? Is it possible for a Bodhisattva-mahāsattva (great being bodhisattva) who abides in the power of the indriya-bala (five roots and five powers), or even an eighth-ground Bodhisattva-mahāsattva, to attain Buddhahood without further cultivating the unsurpassed, complete, and perfect path? Is it possible for some devas (gods) who have fully accomplished all practices, abide in non-retrogression, and have complete faculties to attain Buddhahood without being reborn in human form? Yes, World-Honored One! Please expediently reveal this to them.'

At that time, the World-Honored One said to Sarvasara-mālā Bodhisattva, 'Excellent, excellent! Good son! You are able to roar like a lion before the Tathagata. Listen carefully, listen carefully, and contemplate well! From the initial aspiration to the attainment of Buddhahood, the practices of bodhisattvas are different. Some Bodhisattva-mahāsattvas, in the space of a finger snap, generate the mind for Bodhi (enlightenment) and thereby attain Anuttarā-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).'

真之道不經日夜。或有菩薩從初發意不捨弘誓，乃至六住進求佛道，便有退轉而不成就。或有菩薩從初發意乃至七住，進趣成佛不經八地。」

爾時，眾首瓔珞菩薩問：「云何？菩薩摩訶薩彈指之頃發菩薩心，即成佛道不經日夜。云何菩薩從初發意乃至六地，有退轉者而不成就？云何菩薩乃至七住進趣成佛不經八地？」

爾時，世尊告眾首瓔珞菩薩曰：「若有菩薩摩訶薩，彈指之頃求菩薩道，不經日夜而成佛者，此善男子、善女人，諸根具足未曾經歷生死之難，或從何會一旦修天來生此間，或從無怒佛土來生此間，或從無量佛土一聞如來說本末空無生滅道，便成無上正真之道。

「或有菩薩摩訶薩，眾行具足得如來明慧法觀，復修如來念佛、念法、念比丘僧、念天、念安般、念死亡，念修四意止、四意斷、四神足、五根、五力、七覺意、八聖道，親善知識，于淫怒癡不大慇勤，增益善本，亦使眾生具足善根。雖在六地心生猶豫：『咄！我將非七住菩薩乎？』或復自念：『我審然不疑。』復為偽化菩薩壞敗此菩薩言：『汝今已得本末空慧。』此菩薩聞已歡喜踴躍：『我今聞神德菩薩所見證明，今當得無上正真之道。』斯則不久，便於六住退轉，乃墮聲聞辟支佛道。」

佛復告眾首瓔珞菩薩曰：

【現代漢語翻譯】 現代漢語譯本：真正的道不分白天黑夜。有的菩薩從最初發愿起就不放棄弘揚誓願，甚至到了六住的階段還在精進追求佛道，卻有退轉而不成就的。有的菩薩從最初發愿直到七住，精進求成佛道，不需要經歷八地。

這時，眾首瓔珞菩薩（菩薩名，意為以瓔珞裝飾的菩薩首領）問道：『為什麼有的菩薩摩訶薩（ महानसत्व， महानसत्त्व，偉大的眾生）彈指之間發起菩薩心，就能成就佛道，不需要經歷漫長的日夜？為什麼有的菩薩從最初發愿直到六地，會有退轉而不成就的？為什麼有的菩薩直到七住，精進求成佛道，不需要經歷八地？』

這時，世尊告訴眾首瓔珞菩薩說：『如果有的菩薩摩訶薩，在彈指之間求菩薩道，不需要經歷漫長的日夜就能成佛，這位善男子、善女人，諸根完備，未曾經歷生死的苦難，或許是從某個法會突然修天道而來此世間，或許是從無怒佛土（沒有嗔怒的佛土）來此世間，或許是從無量佛土一聽到如來說的本末空無生滅之道，便成就無上正真之道。

『有的菩薩摩訶薩，各種修行都已完備，得到了如來的明慧法觀，又修習如來所教的唸佛、念法、念比丘僧（भिक्षु संघ，僧侶團體）、念天、念安般（ānāpāna，入出息念）、念死亡，修習四意止（四念處，身受心法）、四意斷（四正勤，斷惡修善）、四神足（四如意足，禪定）、五根（信進念定慧）、五力（信進念定慧的力量）、七覺意（七菩提分，七覺支，修道的七個方面）、八聖道（八正道，達到涅槃的八條路徑），親近善知識，對於淫慾、嗔怒、愚癡不太執著，增長善的根本，也使眾生具備善根。雖然身處六地，心中卻產生猶豫：『哎呀！我難道不是七住菩薩嗎？』或者又自己想：『我確實沒有懷疑。』又被虛偽變化的菩薩破壞，對這位菩薩說：『你現在已經得到了本末空慧。』這位菩薩聽了之後歡喜踴躍：『我現在聽到了神德菩薩所見證的，現在應當得到無上正真之道。』這樣不久，便在六住退轉，最終墮入聲聞（śrāvaka，聽聞佛法而悟道者）、辟支佛（pratyekabuddha，緣覺，無師自通的覺悟者）道。』

佛又告訴眾首瓔珞菩薩說：

【English Translation】 English version: The true path does not distinguish between day and night. Some Bodhisattvas, from their initial aspiration, do not abandon their vows to propagate the Dharma, and even as they progress to the Sixth Stage (ṣaṣṭhā-bhūmi), striving for the Buddha's path, they may regress and fail to achieve it. Some Bodhisattvas, from their initial aspiration up to the Seventh Stage (saptamī-bhūmi), progress towards attaining Buddhahood without needing to pass through the Eighth Stage (aṣṭamī-bhūmi).'

At that time, the Bodhisattva Chief Adorned with Necklaces (a Bodhisattva's name, meaning the leader of Bodhisattvas adorned with necklaces) asked: 'How is it that some Bodhisattva-Mahasattvas (महानसत्व, महानसत्त्व, great beings) generate the Bodhi-mind (bodhicitta, the mind of enlightenment) in the snap of a finger and attain Buddhahood without experiencing the passage of days and nights? How is it that some Bodhisattvas, from their initial aspiration up to the Sixth Stage, regress and fail to achieve it? How is it that some Bodhisattvas up to the Seventh Stage progress towards attaining Buddhahood without needing to pass through the Eighth Stage?'

At that time, the World-Honored One (Bhagavan, the Buddha) said to the Bodhisattva Chief Adorned with Necklaces: 'If there are Bodhisattva-Mahasattvas who seek the Bodhisattva path in the snap of a finger and attain Buddhahood without experiencing the passage of days and nights, these good men and good women are endowed with complete faculties and have never experienced the difficulties of birth and death. Perhaps they have come to this world from some assembly, having cultivated heavenly practices, or perhaps they have come to this world from the Land of No Anger (a Buddha-land without anger), or perhaps they have come from countless Buddha-lands and, upon hearing the Tathagata (如來，the Thus Come One, the Buddha) speak of the origin and end, the emptiness, the non-arising and non-ceasing path, they attain the unsurpassed, true, and genuine path.

'Some Bodhisattva-Mahasattvas, having perfected various practices and attained the Tathagata's wisdom and insight into the Dharma, further cultivate the Tathagata's teachings on mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Bhikshu Sangha (भिक्षु संघ, monastic community), mindfulness of the Devas (gods), mindfulness of ānāpāna (入出息念, mindfulness of breathing), mindfulness of death, cultivating the Four Foundations of Mindfulness (四念處, four establishments of mindfulness, mindfulness of body, sensations, mind, and phenomena), the Four Right Exertions (四正勤, four right efforts, preventing evil, abandoning evil, producing good, and maintaining good), the Four Bases of Power (四神足, four bases of miraculous power, concentration), the Five Roots (五根, five roots of faith, vigor, mindfulness, concentration, and wisdom), the Five Powers (五力, the power of the five roots), the Seven Factors of Enlightenment (七覺意, seven factors of awakening, mindfulness, investigation, energy, joy, tranquility, concentration, and equanimity), and the Eightfold Noble Path (八聖道, eightfold path, right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), associating with virtuous friends, and not being overly diligent in lust, anger, and delusion, increasing the roots of goodness, and also enabling sentient beings to possess roots of goodness. Although they are at the Sixth Stage, doubts arise in their minds: 'Alas! Am I not a Bodhisattva of the Seventh Stage?' Or they think to themselves: 'I am indeed without doubt.' Then, they are corrupted by falsely transformed Bodhisattvas who say to them: 'You have now attained the wisdom of emptiness regarding the origin and end.' Upon hearing this, the Bodhisattva rejoices and leaps for joy: 'I have now heard the testimony of the Bodhisattva of Divine Virtue, and now I shall attain the unsurpassed, true, and genuine path.' Thus, before long, they regress from the Sixth Stage and fall into the path of the Śrāvakas (śrāvaka, hearers of the Buddha's teachings) and Pratyekabuddhas (pratyekabuddha, solitary Buddhas).'

The Buddha further said to the Bodhisattva Chief Adorned with Necklaces:

「若善男子、若善女人，已在六地具足菩薩行，復自思惟：『我今審然在八住地，當成無上正真之道。』亦復不久，親近善知識方便為說八住行法：『善男子知不乎？汝今已在八住地中，莫自貢高輕余菩薩。如是，善男子！當成無上正真之道亦復不久。』菩薩聞之歡喜踴躍不能自勝，便隨善男子教在閑靜處，一心自念。如是彼菩薩即在八住行中立不退轉，施為佛事經歷劫數成佛不久。」

佛復告眾首瓔珞菩薩曰：「若有善男子、善女人行菩薩道，復為異菩薩所見勸勉：『汝今成佛教化眾生亦復不久。』菩薩自念：『我無此行，云何當成無上正真之道？將非此人使我不成究竟？』執心牢固便得進前，在七住地得不退轉。是謂菩薩摩訶薩在六住中有退不退。」

爾時，眾首瓔珞菩薩問：「云何八住菩薩即得成佛不經胞胎，有是無耶？」

佛言：「有之。八住菩薩觀一切法如空如幻空寂無形，所行法則亦復如空，欲度眾生亦無眾生想，往詣十方諸佛世界，聽受無量法教一切諸佛本無身想，亦當分別內外無形，遍問諸佛一切諸法無有厭惓。復當教授一切眾生舍是就是深入禪定，可坐知坐可臥知臥，若化眾生不失時節，為說深法令眾生類盡得度脫。如是菩薩摩訶薩，具如此行時，便得佛三昧，教化眾生凈佛國

【現代漢語翻譯】 現代漢語譯本：『如果善男子、善女人，已經在第六地具足了菩薩的修行，又自己思惟：『我現在確實在第八住地，應當成就無上正真之道。』也不久了，親近善知識，方便地為他說第八住地的修行方法：『善男子，你知道嗎？你現在已經在第八住地中了，不要自己貢高自大，輕視其他菩薩。這樣，善男子！你成就無上正真之道也不久了。』菩薩聽了之後，歡喜踴躍，不能自已，便跟隨善知識的教導，在閑靜的地方，一心自念。這樣，那位菩薩就在第八住地的修行中，立於不退轉之地，施行為佛事，經歷劫數，成佛也不久了。』

佛又告訴眾首瓔珞菩薩（Bodhisattva adorned with a crown of jewels）說：『如果有善男子、善女人行菩薩道，又被其他菩薩看見並勸勉：『你現在成就佛道，教化眾生也不久了。』菩薩自己想：『我沒有這樣的修行，怎麼能成就無上正真之道呢？難道這個人是想讓我不能成就究竟嗎？』執持心念牢固，便能進前，在第七住地得到不退轉。這就是菩薩摩訶薩在第六住地中有退轉和不退轉的情況。』

當時，眾首瓔珞菩薩問：『為什麼第八住地的菩薩就能成就佛果，不經過胞胎出生，有這樣的情況嗎？』

佛說：『有這種情況。第八住地的菩薩觀察一切法如空如幻，空寂無形，所修行的法則也如空一樣，想要度化眾生也沒有眾生的想法，前往十方諸佛世界，聽受無量的法教，對一切諸佛沒有身體的執著，也能分別內外無形，普遍地向諸佛詢問一切諸法，沒有厭倦。還要教授一切眾生捨棄這個就是那個，深入禪定，可以坐的時候知道自己在坐，可以臥的時候知道自己在臥，如果教化眾生不失去時機，為他們說甚深的法，使眾生都得到解脫。這樣的菩薩摩訶薩，具足這樣的修行時，便能得到佛三昧（Buddha Samadhi），教化眾生，清凈佛國』

【English Translation】 English version: 'If a virtuous man or a virtuous woman, already possessing the conduct of a Bodhisattva in the sixth stage, further contemplates: 『I am now truly in the eighth dwelling stage, and I shall attain the unsurpassed, true, and correct path.』 It will not be long before they draw near to a virtuous friend, who expediently explains the practices of the eighth dwelling stage, saying: 『Virtuous man, do you know? You are now in the eighth dwelling stage; do not be arrogant and belittle other Bodhisattvas. Thus, virtuous man! It will not be long before you attain the unsurpassed, true, and correct path.』 Upon hearing this, the Bodhisattva rejoices and leaps for joy, unable to contain themselves, and follows the virtuous friend's teachings, dwelling in a quiet place, focusing their mind. Thus, that Bodhisattva, in the practice of the eighth dwelling stage, stands firm in non-retrogression, performing the deeds of a Buddha, and after countless kalpas, it will not be long before they attain Buddhahood.'

The Buddha further told the Bodhisattva adorned with a crown of jewels (眾首瓔珞菩薩): 'If a virtuous man or a virtuous woman practices the Bodhisattva path and is seen and encouraged by another Bodhisattva, saying: 『It will not be long before you attain Buddhahood and teach sentient beings.』 The Bodhisattva thinks to themselves: 『I do not have such practice; how can I attain the unsurpassed, true, and correct path? Could this person be trying to prevent me from attaining ultimate realization?』 Holding their mind firm, they can advance and attain non-retrogression in the seventh dwelling stage. This is what is meant by a Bodhisattva-Mahasattva having both retrogression and non-retrogression in the sixth dwelling stage.'

At that time, the Bodhisattva adorned with a crown of jewels (眾首瓔珞菩薩) asked: 'Why is it that a Bodhisattva in the eighth dwelling stage can attain Buddhahood without passing through a womb? Is this possible?'

The Buddha said: 'It is possible. A Bodhisattva in the eighth dwelling stage observes all dharmas as empty and illusory, empty and silent, without form. The principles they practice are also like emptiness. Desiring to liberate sentient beings, they have no thought of sentient beings. They go to the worlds of Buddhas in the ten directions, listening to immeasurable teachings. They have no attachment to the physical bodies of all Buddhas, and they can distinguish between internal and external formlessness. They universally ask the Buddhas about all dharmas without weariness. They also teach all sentient beings to abandon this and embrace that, deeply entering into meditation. They know when they are sitting and know when they are lying down. If they teach sentient beings, they do not miss the opportune time, speaking profound dharmas to enable all beings to attain liberation. When such a Bodhisattva-Mahasattva possesses such practices, they attain the Buddha Samadhi (佛三昧), teaching sentient beings and purifying the Buddha-land.'

土，已凈國土便入菩薩正要，已入正要便能出生一切總持法門，已具法門則能示現辯才無礙。當來過去現在諸佛所演法教，皆悉具足變化無方，諸法成就各無錯亂，能凈一切眾生心垢，便得解脫無礙法慧，十方諸佛皆來擁護此善男子、善女人，成就諸法十力具足悉無所畏。

「菩薩如是分別眾生心識所念，一一選擇終不捨之。立一切人使獲本末空慧，無量無限十方世界安處道教，種種方面皆有離別，十方世界皆有合會。復於十方無量世界，如來、至真、等正覺眾智瓔珞而現在前。復于無量剎土一一諸佛，名號姓字皆悉分別；如一方面無量諸佛世界分別無量諸佛姓字，十方境界諸佛姓字亦復如是。

「菩薩摩訶薩復使十方無量世界或舒或縮，如十方世界已舒已縮，復使無量無限恒沙剎土，以智慧力或舒或縮。一一名號復于無量無限見如來面，復以慧力或舒或縮。如是無量無限恒沙諸佛剎土分別諸佛名號，皆悉分別如是十方諸佛法界分別名號，然諸佛世尊皆來擁護此菩薩，使得成就。

「菩薩摩訶薩得此大乘意入本末空定，不失菩薩威儀法則，遍能觀察眾生根本，復能知諸佛心識所念。彼菩薩不當名為菩薩，當名如來。何以故？解一切法超越眾行，於一切法不懷狐疑，行等如來，得一切如來正法。或知

一生、知百千生、知阿僧祇無量佛法，受持諷誦，成就佛道亦不忘失，入一切智不見吾我，覺知諸佛法總持強記亦不忘失。

「彼菩薩觀一切法為見光明，以智慧光照愚癡冥智不退轉。彼菩薩摩訶薩，以善權方便教化眾生無有掛礙。彼菩薩已得無量法，耳根清凈聞無盡法，自然應化信而不從。彼菩薩摩訶薩無量無限使眾生身變化非一，或現無央數色還合為一，復從無色至無數色，使眾生類莫不信解，出廣長舌普覆三千大千世界復還為一，如是教化無央數眾。」

佛告眾首瓔珞菩薩：「若有菩薩摩訶薩，十方世界虛空邊際盡能了知此眾行者，便名為菩薩補如來處。」

爾時，世尊復與眾首瓔珞菩薩而說頌曰：

「十方聞法界，　　示現眾生路， 　修行諸佛事，　　人中菩薩尊。 　在眾成就道，　　遍知菩薩行， 　超越一切行，　　十力無有礙。 　諸佛常擁護，　　面見而在前， 　稱揚其功德，　　嘆法無有上。」

菩薩瓔珞經卷第十二 大正藏第 16 冊 No. 0656 菩薩瓔珞經

菩薩瓔珞經卷第十三(一名現在報)

姚秦涼州沙門竺佛念譯

聞法品第三十七

爾時，有菩薩名文殊師利，即從坐起，攝持威儀，前至佛所，長跪叉手，白佛言

【現代漢語翻譯】 現代漢語譯本： 能知曉一生、知曉百千生、知曉阿僧祇（asaṃkhya）無量佛法，受持諷誦，成就佛道也不會忘失，進入一切智時不見有『我』，覺知諸佛法總持強記也不會忘失。 那位菩薩觀察一切法都視為見到光明，用智慧之光照亮愚癡的黑暗，智慧不會退轉。那位菩薩摩訶薩，以善巧方便教化眾生沒有障礙。那位菩薩已經得到無量法，耳根清凈能聽聞無盡法，自然應化，信受而不盲從。那位菩薩摩訶薩能無量無限地使眾生的身體變化非一，或者顯現無數種顏色然後合為一體，又從沒有顏色到無數種顏色，使眾生都信解，伸出廣長舌頭普遍覆蓋三千大千世界又恢復爲一，這樣教化無數眾生。 佛告訴眾首瓔珞菩薩：『如果有菩薩摩訶薩，能完全瞭解十方世界虛空邊際的這些修行者，便可稱為菩薩，可以補處如來之位。』 當時，世尊又對眾首瓔珞菩薩說了頌語： 『十方聽聞佛法界，示現眾生解脫路，修行諸佛所作事，人中菩薩最尊貴。 在眾生中成就佛道，普遍知曉菩薩行，超越一切世間行，十力自在無障礙。 諸佛常常來擁護，面對諸佛在眼前，稱揚菩薩的功德，讚歎佛法最無上。』 《菩薩瓔珞經》卷第十二 大正藏第16冊 No. 0656 《菩薩瓔珞經》 《菩薩瓔珞經》卷第十三（又名《現在報》） 姚秦涼州沙門竺佛念譯 《聞法品》第三十七 當時，有位菩薩名叫文殊師利（Mañjuśrī），即從座位上起身，整理好威儀，來到佛前，長跪合掌，對佛說：

【English Translation】 English version: Knowing one life, knowing hundreds of thousands of lives, knowing asaṃkhya (阿僧祇, countless) of immeasurable Buddha-dharmas, upholding, reciting, and chanting them, one will not forget even upon achieving Buddhahood. Entering into all-knowing wisdom, one does not see 'self'. Realizing the dharanis (總持, mnemonic devices) of all Buddhas, with strong memory, one will also not forget. That Bodhisattva views all dharmas as seeing light, using the light of wisdom to illuminate the darkness of ignorance, without regressing in wisdom. That Bodhisattva-Mahasattva, with skillful means, teaches and transforms sentient beings without hindrance. That Bodhisattva has already obtained immeasurable dharmas, with pure ears hearing endless dharmas, naturally responding and transforming, believing without blind adherence. That Bodhisattva-Mahasattva, immeasurably and infinitely, causes the bodies of sentient beings to transform into more than one, or manifests countless colors and then merges them into one, and again from no color to countless colors, causing sentient beings to believe and understand. Extending a broad and long tongue, universally covering the three thousand great thousand worlds and then returning to one, thus teaching and transforming countless beings. The Buddha told the Bodhisattva Chief Adorned with Necklaces: 'If there is a Bodhisattva-Mahasattva who can fully understand these practitioners at the edge of the ten directions and the boundary of space, then they can be called a Bodhisattva who can fill the position of the Tathagata (如來, Thus Come One).' At that time, the World Honored One again spoke in verse to the Bodhisattva Chief Adorned with Necklaces: 'The ten directions hear the Dharma realm, showing the path for sentient beings, Cultivating the deeds of all Buddhas, the Bodhisattva in humanity is most尊貴 (honorable). Achieving the Way among sentient beings, universally knowing the Bodhisattva's conduct, Transcending all worldly actions, the ten powers are unhindered. All Buddhas constantly protect, appearing face to face before them, Praising their merits and virtues, extolling the Dharma as unsurpassed.' 《Bodhisattva Adornment Sutra》, Scroll 12 Taisho Tripitaka Volume 16, No. 0656 《Bodhisattva Adornment Sutra》 《Bodhisattva Adornment Sutra》, Scroll 13 (also known as 《Present Retribution》) Translated by the Shramana (沙門, monk) Zhu Fonian of Liangzhou during the Yao Qin Dynasty 《Hearing the Dharma》, Chapter 37 At that time, there was a Bodhisattva named Mañjuśrī (文殊師利), who immediately rose from his seat, composed himself, approached the Buddha, knelt with palms together, and said to the Buddha:

：「云何？世尊！名曰聞法得成無上正真之道，聞如空等空無所聞，亦無善惡諸法相貌。法無形相，云何？世尊！言受持諷誦本末空慧。」爾時，世尊默然不對。

時，文殊師利復更白佛：「夫聞法者，為有言教乃得聞法？為無言教乃得聞法？」爾時，世尊默然不對。

文殊師利三白佛言：「法有生滅，法無生滅，一切諸佛所轉法輪，為有轉耶？為無轉耶？」

爾時，世尊告文殊師利：「云何？族姓子！一切諸佛皆轉法輪，亦有轉亦無轉。汝今所問，為問有轉？為問無轉？」

時文殊師利白佛言：「世尊！今所問者，亦問有轉亦問無轉。」

佛言：「族姓子！諸佛正法，亦不有轉亦不無轉。」

文殊師利復問：「云何亦不有轉亦不無轉？」

佛言：「諸法如空，故無有轉，故無無轉。」

文殊師利又問：「今日如來，為有轉耶？為無轉耶？此諸菩薩眾生，為聞法耶？不聞法耶？」

佛言：「族姓子！諸法清凈，眾會菩薩亦復清凈。以是之故，亦不有轉亦不無轉。」

文殊師利又問：「云何有轉無轉？」

佛告文殊師利：「眾生無轉，本末空慧乃謂為轉；一切眾會、我身及汝皆謂無轉，本末空慧乃謂為轉。」

文殊師利又問：「云何有轉？

【現代漢語翻譯】 現代漢語譯本： 『世尊！什麼是通過聽聞佛法而成就無上正真之道呢？聽聞就像虛空一樣，虛空之中沒有什麼可以聽聞的，也沒有善惡諸法的相貌。佛法沒有具體的形狀和相貌，那麼，世尊！要如何受持、諷誦這從根本到末梢都空性的智慧呢？』當時，世尊沉默不語。

這時，Manjusri（文殊師利，菩薩名）再次問佛：『聽聞佛法的人，是因為有言語教導才能聽聞佛法呢？還是因為沒有言語教導才能聽聞佛法呢？』當時，世尊沉默不語。

Manjusri（文殊師利）第三次問佛：『佛法有生滅嗎？佛法沒有生滅嗎？一切諸佛所轉的法輪，是有轉動呢？還是沒有轉動呢？』

當時，世尊告訴Manjusri（文殊師利）：『怎麼樣，善男子！一切諸佛既轉法輪，也可以說是有轉動，也可以說是沒有轉動。你現在所問的，是問有轉動，還是問沒有轉動呢？』

當時，Manjusri（文殊師利）對佛說：『世尊！我現在所問的，既是問有轉動，也是問沒有轉動。』

佛說：『善男子！諸佛的正法，既不是有轉動，也不是沒有轉動。』

Manjusri（文殊師利）又問：『為什麼說既不是有轉動，也不是沒有轉動呢？』

佛說：『諸法就像虛空一樣，所以沒有轉動，因此也沒有沒有轉動。』

Manjusri（文殊師利）又問：『今日如來，是有轉動呢？還是沒有轉動呢？這些菩薩和眾生，是聽聞了佛法呢？還是沒有聽聞佛法呢？』

佛說：『善男子！諸法是清凈的，參與法會的菩薩大眾也是清凈的。因為這個緣故，既不是有轉動，也不是沒有轉動。』

Manjusri（文殊師利）又問：『怎樣理解有轉動和沒有轉動呢？』

佛告訴Manjusri（文殊師利）：『眾生沒有轉動，從根本到末梢的空性智慧才可稱為轉動；一切參與法會的大眾、我的身體以及你，都可以說是沒有轉動，從根本到末梢的空性智慧才可稱為轉動。』

Manjusri（文殊師利）又問：『怎樣理解有轉動？』

【English Translation】 English version: 『What is it, World Honored One, that is called attaining the unsurpassed, true, and correct path through hearing the Dharma? Hearing is like space, and in space there is nothing to be heard, nor are there any characteristics of good or evil dharmas. The Dharma has no form or appearance, so how, World Honored One, can one receive, uphold, recite, and chant the wisdom of emptiness from beginning to end?』 At that time, the World Honored One remained silent.

Then, Manjusri (菩薩名, a Bodhisattva's name) again asked the Buddha: 『Do those who hear the Dharma hear it because there are verbal teachings? Or do they hear it because there are no verbal teachings?』 At that time, the World Honored One remained silent.

Manjusri (菩薩名) asked the Buddha for the third time: 『Does the Dharma have arising and ceasing? Does the Dharma not have arising and ceasing? Is the Dharma wheel turned by all the Buddhas turning? Or is it not turning?』

At that time, the World Honored One told Manjusri (菩薩名): 『What do you think, son of a good family? All the Buddhas turn the Dharma wheel, and it can be said that it is turning, and it can also be said that it is not turning. What are you asking now, are you asking if it is turning, or are you asking if it is not turning?』

Then, Manjusri (菩薩名) said to the Buddha: 『World Honored One! What I am asking now is both asking if it is turning and asking if it is not turning.』

The Buddha said: 『Son of a good family! The true Dharma of the Buddhas is neither turning nor not turning.』

Manjusri (菩薩名) then asked: 『Why is it said to be neither turning nor not turning?』

The Buddha said: 『All dharmas are like space, therefore there is no turning, and therefore there is no not turning.』

Manjusri (菩薩名) then asked: 『Is the Tathagata (如來, another name for the Buddha) turning today? Or is he not turning? Are these Bodhisattvas and sentient beings hearing the Dharma? Or are they not hearing the Dharma?』

The Buddha said: 『Son of a good family! All dharmas are pure, and the assembly of Bodhisattvas is also pure. For this reason, it is neither turning nor not turning.』

Manjusri (菩薩名) then asked: 『How can there be turning and not turning?』

The Buddha told Manjusri (菩薩名): 『Sentient beings are not turning, but the wisdom of emptiness from beginning to end is called turning; all the assembly, my body, and you can all be said to be not turning, but the wisdom of emptiness from beginning to end is called turning.』

Manjusri (菩薩名) then asked: 『How can there be turning?』

云何無轉？」

佛言：「有斷無轉，無斷有轉；生滅無轉，無生滅者乃謂有轉。」

文殊師利又問：「云何有轉無轉？」

佛言：「有邊際縛著乃謂無轉，無邊際縛著是謂有轉。」

文殊師利又問：「云何有轉無轉？」

佛言：「一切世間見然熾法是謂無轉，一切世間不見然熾法是謂有轉。」

文殊師利又問：「云何有轉無轉？」

佛言：「凈無量福福祐眾生是謂無轉，見凈無量福福祐眾生是謂有轉。」

文殊師利又問：「云何有轉無轉？」

佛言：「凈無量眾生根本成一切智是謂無轉，見凈一切無量眾生是謂有轉。」

文殊師利又問：「云何有轉無轉？」

佛言：「亦不有轉亦不無轉，故謂有轉無轉。」

爾時，世尊與文殊師利說有轉無轉時，有八千比丘、三千比丘尼，逮得本末空慧心不退轉。復有無數眾生，聞此未曾有法，皆發無上正真道意，于將來世悉皆成佛同一名號，精進勇猛與我無異。

菩薩瓔珞經凈居天品第三十八

爾時，世尊與文殊師利說此聞法轉不轉品時，時有凈居天子，乃從過去無量諸佛殖諸功德，承事供養諸佛世尊，從一佛國至一佛國，通盡法藏辯才無礙，行大慈悲得空法性，權現生天欲度天故，即從

【現代漢語翻譯】 現代漢語譯本 『什麼是無轉？』 佛說：『有斷滅則無轉，沒有斷滅則有轉；有生滅則無轉，沒有生滅才可稱為有轉。』 文殊師利（Manjushri，智慧的象徵）又問：『什麼是有轉無轉？』 佛說：『有邊際的束縛執著就稱為無轉，沒有邊際的束縛執著就稱為有轉。』 文殊師利又問：『什麼是有轉無轉？』 佛說：『一切世間所見的熾盛燃燒之法就稱為無轉，一切世間所不見的熾盛燃燒之法就稱為有轉。』 文殊師利又問：『什麼是有轉無轉？』 佛說：『以清凈無量的福德庇佑眾生就稱為無轉，見到清凈無量的福德庇佑眾生就稱為有轉。』 文殊師利又問：『什麼是有轉無轉？』 佛說：『以清凈無量的眾生為根本成就一切智慧就稱為無轉，見到清凈的一切無量眾生就稱為有轉。』 文殊師利又問：『什麼是有轉無轉？』 佛說：『既不是有轉也不是無轉，所以稱為有轉無轉。』 當時，世尊與文殊師利說有轉無轉時，有八千比丘、三千比丘尼，獲得了本末皆空的智慧，心不退轉。又有無數眾生，聽聞這未曾有過的法，都發起了無上正真道的心意，在將來的世間都將成佛，同一個名號，精進勇猛與我沒有差異。 《菩薩瓔珞經》（Bodhisattva Garland Sutra）凈居天品第三十八 當時，世尊與文殊師利說這聞法轉不轉品時，有一位凈居天子（Śuddhāvāsa, 佛教中色界天的最高層），乃是從過去無量諸佛處種植諸種功德，承事供養諸佛世尊，從一個佛國到另一個佛國，通達窮盡一切法藏，辯才無礙，行大慈悲，得到空法性，爲了度化天人而權且顯現生於天界，即從...

【English Translation】 English version 『What is non-transformation?』 The Buddha said: 『Having cessation is non-transformation, not having cessation is transformation; having arising and ceasing is non-transformation, not having arising and ceasing is called transformation.』 Manjushri (symbol of wisdom) further asked: 『What is transformation and non-transformation?』 The Buddha said: 『Having bounded attachment is called non-transformation, not having bounded attachment is called transformation.』 Manjushri further asked: 『What is transformation and non-transformation?』 The Buddha said: 『All worldly beings seeing the burning and blazing Dharma is called non-transformation, all worldly beings not seeing the burning and blazing Dharma is called transformation.』 Manjushri further asked: 『What is transformation and non-transformation?』 The Buddha said: 『Purifying immeasurable blessings and benefiting sentient beings is called non-transformation, seeing pure immeasurable blessings and benefiting sentient beings is called transformation.』 Manjushri further asked: 『What is transformation and non-transformation?』 The Buddha said: 『Purifying immeasurable sentient beings as the root to achieve all wisdom is called non-transformation, seeing the purification of all immeasurable sentient beings is called transformation.』 Manjushri further asked: 『What is transformation and non-transformation?』 The Buddha said: 『Neither having transformation nor not having transformation, therefore it is called transformation and non-transformation.』 At that time, when the World Honored One was speaking with Manjushri about transformation and non-transformation, there were eight thousand Bhikshus (Buddhist monks) and three thousand Bhikshunis (Buddhist nuns) who attained the wisdom of emptiness from beginning to end, and their minds did not regress. Furthermore, countless sentient beings, hearing this unprecedented Dharma, all aroused the intention for unsurpassed, true, and correct enlightenment, and in future worlds, they will all become Buddhas with the same name, diligent and courageous, no different from me. Bodhisattva Garland Sutra, Chapter 38 on the Pure Abode Heavens At that time, when the World Honored One was speaking with Manjushri about this chapter on transformation and non-transformation through hearing the Dharma, there was a Śuddhāvāsa (pure abode heaven, the highest level of the Form Realm in Buddhism) deva (deity), who had planted various merits with countless Buddhas in the past, served and made offerings to the World Honored Ones, traveled from one Buddha-land to another, mastered and exhausted all the Dharma treasures, possessed unobstructed eloquence, practiced great compassion, attained the emptiness of Dharma nature, and temporarily manifested in the heavens to liberate the devas, and then from...

坐起，整頓衣服，及諸將從儼然起立。時彼天子前至佛所，頭面禮佛足，白佛言：「世尊！我等諸天宿種功福今得生天五樂自娛，左右侍從自然響應，遊戲浴池快樂難量，為修何福得生天上？我所居宮四十九由延，七寶殿堂與世奇妙，後有浴池有七寶樹七重圍繞，為修何福乃獲此德？」

爾時，世尊告凈居天子曰：「善哉，善哉！天子！乃能于如來前而問此義，今當與汝一一分別，善思念之！過去恒沙諸佛世尊亦說此義，現在未來一切諸佛亦當說此微妙之法。云何？天子！我今問汝，汝當一一報我。汝所居天前過去者可記不乎？」

答曰：「不也。世尊！過去諸天其號名字不可稱記。」

「云何？天子！汝今此身為有常？為無常？」

天子報曰：「如我今身，是有常法非無常法。」

佛復告天子：「設汝今身是有常法，過去諸天今為所在？」

答曰：「磨滅。」

佛言：「云何？天子！過去諸天悉皆磨滅，汝今此身焉得存在？」

天子報言：「過去諸佛皆取滅度，今日世尊何由而生？」

佛告天子：「過去諸佛及我今身，為同不乎？」

天子答曰：「不也。何以故？過去諸佛，於過去中是過去現。」

「云何言過去諸佛皆悉滅度？」

天

【現代漢語翻譯】 現代漢語譯本 （天子）坐起來，整理好衣服，以及各位將領和隨從都莊嚴地站立起來。當時那位天子來到佛陀面前，以頭面頂禮佛足，稟告佛陀說：『世尊！我們這些天人過去種下功德福報，今生才能生到天上，享受五種欲樂，左右侍從自然響應，在遊戲浴池中快樂無量。請問是修了什麼福報才能生到天上？我所居住的宮殿有四十九由延（yojana，古印度長度單位），七寶殿堂與世間不同尋常，後面有浴池，有七寶樹七重圍繞，請問是修了什麼福報才能獲得這種功德？』

這時，世尊告訴凈居天子（Śuddhāvāsa，色界天之一）說：『好啊，好啊！天子！你能夠在如來面前詢問這個道理，我現在將為你一一分別解說，好好思考並記住！過去恒河沙數諸佛世尊也說過這個道理，現在和未來一切諸佛也將說這種微妙之法。怎麼樣？天子！我現在問你，你應當一一回答我。你所居住的天界，過去的事情還記得嗎？』

天子回答說：『不記得了。世尊！過去諸天的名號和數量，無法稱量和記述。』

『怎麼樣？天子！你現在的身體是有常的？還是無常的？』

天子回答說：『像我現在的身體，是有常之法，不是無常之法。』

佛陀又告訴天子：『如果你的身體是有常之法，那麼過去諸天現在在哪裡呢？』

天子回答說：『磨滅了。』

佛陀說：『怎麼樣？天子！過去諸天全部都磨滅了，你現在的身體怎麼能夠存在呢？』

天子回答說：『過去諸佛都已入滅，今天世尊您又是如何出生的呢？』

佛陀告訴天子：『過去諸佛和我現在的身體，是相同還是不同呢？』

天子回答說：『不同。為什麼呢？過去諸佛，在過去之中是過去和現在。』

『怎麼說過去諸佛都已入滅呢？』

天

【English Translation】 English version Having risen, adjusted his robes, and with all the generals and attendants standing solemnly, the Deva (celestial being) approached the Buddha, prostrated himself with his head and face at the Buddha's feet, and said to the Buddha: 'World Honored One! We Devas, having cultivated meritorious deeds in the past, are now born in the heavens, enjoying the five desires, with attendants responding naturally, and immeasurable joy in the bathing ponds. What meritorious deeds did we cultivate to be born in the heavens? The palace where I reside is forty-nine yojanas (yojana, an ancient Indian unit of distance), and the seven-jeweled palace is extraordinarily wonderful compared to the world. Behind it is a bathing pond, surrounded by seven rows of seven-jeweled trees. What meritorious deeds did I cultivate to obtain this virtue?'

At that time, the World Honored One said to the Śuddhāvāsa Deva (Śuddhāvāsa, Pure Abodes, a realm in the Form World): 'Excellent, excellent! Deva! You are able to ask this meaning before the Tathagata (如來，one of the titles of a Buddha). Now I will explain it to you one by one. Think well and remember it! The past Buddhas, as numerous as the sands of the Ganges, have also spoken this meaning, and all Buddhas in the present and future will also speak this subtle Dharma (法，teachings of the Buddha). How is it? Deva! Now I ask you, you should answer me one by one. Do you remember the past events of the heaven where you reside?'

The Deva replied: 'No, World Honored One! The names and numbers of the past Devas cannot be measured and recorded.'

'How is it? Deva! Is your present body permanent or impermanent?'

The Deva replied: 'Like my present body, it is a permanent Dharma, not an impermanent Dharma.'

The Buddha further said to the Deva: 'If your present body is a permanent Dharma, then where are the past Devas now?'

The Deva replied: 'Extinguished.'

The Buddha said: 'How is it? Deva! All the past Devas have been extinguished, how can your present body exist?'

The Deva replied: 'The past Buddhas have all entered Nirvana (涅槃，state of enlightenment), how is it that the World Honored One is born today?'

The Buddha told the Deva: 'Are the past Buddhas and my present body the same or different?'

The Deva replied: 'Different. Why? The past Buddhas, in the past, are past and present.'

'How can you say that all the past Buddhas have entered Nirvana?'

The

子又問：「為有三世？為無三世？」

佛報天子：「有三世名，然三世行異。」

天子又問：「如來今說有過去佛，我則不疑。復說十方現在諸佛，我亦不疑。云何世尊說有未來世佛？」

世尊報曰：「汝今問我，為問過去三世？為問現在三世？為問未來三世？」

天子白佛：「我亦不問過去三世、現在三世、未來三世，今日但問三世諸佛。云何未來說言佛乎？」

佛告天子：「未來佛者有二因緣。云何為二？或有過去諸佛如來、至真、等正覺，行大慈悲眾相具足，行善權方便入五道中，教化眾生不壞法界。復現在俗，或為梵天、或現釋身，隱佛形像，是謂菩薩摩訶薩未來成佛。或有菩薩受如來慧施行佛事，游至三千大千佛土，供養承事諸佛世尊。既未成佛眾相未具，或作天身或作鬼神不毀法界，是謂，天子！未來成佛，有此因緣。

「複次，天子！過去諸佛世尊復有二因緣。云何為二？得師子奮迅三昧，在閑靜處心無所著，內自思惟十法無量功德。云何為十種？是菩薩修諸佛世尊念所念法，是謂無盡之行。

「複次，天子！菩薩摩訶薩，分別如來一切諸法，是謂無盡之行。

「複次，天子！菩薩教化眾生，盡趣無上正真之道，是謂無盡之行。

「複次，天

【現代漢語翻譯】 現代漢語譯本 子（天子）又問：『是有三世（過去、現在、未來）存在，還是沒有三世存在？』

佛告訴天子：『有三世的名稱，然而三世的執行狀態各不相同。』

天子又問：『如來現在說有過去佛，我對此沒有疑問。又說十方現在有諸佛，我對此也沒有疑問。為什麼世尊說有未來世的佛呢？』

世尊回答說：『你現在問我，是問過去三世，還是問現在三世，還是問未來三世？』

天子對佛說：『我也不問過去三世、現在三世、未來三世，今天只是問三世諸佛。為什麼在未來還沒有發生的時候就說有佛呢？』

佛告訴天子：『未來佛有兩種因緣。哪兩種呢？或者有過去諸佛如來、至真、等正覺（佛的稱號），行大慈悲，眾相具足，行使善巧方便進入五道（地獄、餓鬼、畜生、人、天）之中，教化眾生而不破壞法界（宇宙的真理和法則）。又現在世俗之中，或者化為梵天（色界天的天主）、或者顯現為帝釋（欲界天的天主），隱藏佛的形象，這就是菩薩摩訶薩（偉大的菩薩）未來成佛。或者有菩薩接受如來的智慧，施行佛的事業，遊歷到三千大千佛土（極大的世界），供養承事諸佛世尊。既然還沒有成佛，眾相還沒有具足，或者作天身，或者作鬼神，不毀壞法界，這就是，天子！未來成佛，有這樣的因緣。』

『再者，天子！過去諸佛世尊也有兩種因緣。哪兩種呢？得到師子奮迅三昧（一種禪定），在閑靜的地方心中沒有執著，內心自己思惟十種法無量的功德。哪十種呢？是菩薩修諸佛世尊所念的法，這就是無盡的修行。』

『再者，天子！菩薩摩訶薩，分別如來的一切諸法，這就是無盡的修行。』

『再者，天子！菩薩教化眾生，都趨向于無上正真之道，這就是無盡的修行。』

『再者，天

【English Translation】 English version The son (the celestial being) further asked: 'Is there a Threefold World (past, present, and future), or is there no Threefold World?'

The Buddha told the celestial being: 'There is the name of the Threefold World, but the workings of the Threefold World are different.'

The celestial being further asked: 'The Tathagata (Buddha) now says that there are Buddhas of the past, and I have no doubt about this. He also says that there are Buddhas in the present in the ten directions, and I have no doubt about this either. Why does the World-Honored One (Buddha) say that there will be Buddhas in the future?'

The World-Honored One replied: 'Are you now asking me about the past Threefold World, the present Threefold World, or the future Threefold World?'

The celestial being said to the Buddha: 'I am not asking about the past Threefold World, the present Threefold World, or the future Threefold World. Today I am only asking about the Buddhas of the Threefold World. Why do you say there will be Buddhas in the future when it has not yet happened?'

The Buddha told the celestial being: 'There are two causes and conditions for future Buddhas. What are the two? Either there are past Buddhas, Tathagatas, Truly Perfect Ones, Equally Rightly Awakened Ones (titles of the Buddha), who practice great compassion, are complete with all characteristics, and skillfully enter the five paths (hells, hungry ghosts, animals, humans, and gods) to teach and transform sentient beings without destroying the Dharma Realm (the truth and laws of the universe). They also appear in the mundane world, sometimes transforming into Brahma (lord of the Form Realm heavens), or manifesting as Indra (lord of the Desire Realm heavens), concealing the image of the Buddha. These are Bodhisattva Mahasattvas (great Bodhisattvas) who will become Buddhas in the future. Or there are Bodhisattvas who receive the wisdom of the Tathagata, perform the deeds of the Buddha, and travel to the three thousand great thousand Buddha lands (extremely large worlds), making offerings and serving all the World-Honored Buddhas. Since they have not yet become Buddhas and their characteristics are not yet complete, they may take the form of gods or ghosts without destroying the Dharma Realm. This is, celestial being! The causes and conditions for becoming a Buddha in the future.'

'Furthermore, celestial being! The past World-Honored Buddhas also have two causes and conditions. What are the two? They attain the Lion's Swift Advancement Samadhi (a type of meditative concentration), and in a quiet place, their minds are without attachment, and they contemplate within themselves the immeasurable merits of ten dharmas. What are the ten? It is that Bodhisattvas cultivate the dharmas contemplated by all the World-Honored Buddhas, and this is called endless practice.'

'Furthermore, celestial being! Bodhisattva Mahasattvas distinguish all the dharmas of the Tathagata, and this is called endless practice.'

'Furthermore, celestial being! Bodhisattvas teach and transform sentient beings, guiding them all towards the unsurpassed, truly perfect path, and this is called endless practice.'

'Furthermore, celestial being!

子！菩薩分別無量諸佛世界，凈佛國土教化眾生不毀智慧，如所念法而成就之，是謂無盡之行。

「複次，天子！菩薩如佛世尊所行禁戒修解脫法，因此禁戒教化無量眾生，盡發無上正真之道，是謂無盡之行。

「複次，天子！菩薩觀過去當來今現在諸佛出要，在樹王下降伏眾魔，執心如地不可傾動。是時弊魔波旬，作若干變化來恐于佛，或人頭獸身或獸頭人身，或四眼八眼至百千眼，或作猿猴虎豹來恐于佛，執心如地不為傾動，是謂無盡之行。

「複次，天子！菩薩于億百千劫疆記總持而現在前，或於一生至百千生，或念一劫至百千劫，其中所行或善或惡，一一分別悉不忘失，是謂無盡之行。

「複次，天子！菩薩能分別三世諸行，諸善功德盡現在前，如彈指頃，能使三千大千世界蜎飛蠕動之類，盡成無上正真之道，或成羅漢緣覺辟支之道，是謂無盡之行。

「複次，天子！菩薩摩訶薩，復憶過去無數諸佛所度眾生身口意行，不壞諸法演布智慧廣及一切，是謂無盡之行。如是，天子！菩薩摩訶薩得此師子奮迅定意者，則能具足三世諸法。

「複次，天子！或時菩薩分別十無相法。云何分別十無相法？於是善男子、善女人，內自觀身份別諸行諸根純熟，或有善行或不善行，或時

【現代漢語翻譯】 現代漢語譯本： 『天子！菩薩分別無量諸佛世界，以清凈的佛國來教化眾生，不毀壞他們的智慧，並且如他們所念的法而成就他們，這叫做無盡之行。』 『再者，天子！菩薩如佛世尊所行的禁戒，修習解脫之法，因此以禁戒教化無量眾生，使他們都發起無上正真之道的心，這叫做無盡之行。』 『再者，天子！菩薩觀察過去、未來、現在諸佛的出離之道，在菩提樹下降伏各種魔障，其心堅定如大地不可動搖。當時魔王波旬（Pāpīyas，佛教中的欲界第六天之主），變化出各種形象來恐嚇佛陀，有時是人頭獸身，有時是獸頭人身，有時是四眼八眼乃至百千眼，有時變成猿猴虎豹來恐嚇佛陀，但佛陀的心堅定如大地，不為所動，這叫做無盡之行。』 『再者，天子！菩薩能在億百千劫的時間裡，將所記憶的總持法門都顯現在眼前，或者在一生乃至百千生中，或者憶念一劫乃至百千劫中所經歷的事情，其中所行的無論是善是惡，都能一一分別，不會遺忘，這叫做無盡之行。』 『再者，天子！菩薩能分別過去、未來、現在三世的諸種行為，各種善的功德都顯現在眼前，如同彈指之間，就能使三千大千世界中所有蜎飛蠕動之類眾生，都成就無上正真之道，或者成就阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）、緣覺（Pratyekabuddha，不依師教，自己悟道的聖者）、辟支佛（同緣覺）之道，這叫做無盡之行。』 『再者，天子！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），還能憶起過去無數諸佛所度化的眾生的身口意行，不毀壞諸法，演說弘布智慧，普及一切，這叫做無盡之行。如此，天子！菩薩摩訶薩得到這種師子奮迅定意，就能具足三世諸法。』 『再者，天子！有時菩薩會分別十無相法。如何分別十無相法呢？於是，善男子、善女人，內心觀察自身，分別各種行為，各種根器純熟的程度，或者有善行，或者有不善行，或者有時……』

English version: 『O son! Bodhisattvas distinguish countless Buddha-worlds, purify Buddha-lands, and teach sentient beings without destroying their wisdom, accomplishing them according to the Dharma they contemplate. This is called the endless practice.』 『Furthermore, O son! Bodhisattvas practice the precepts and cultivate the Dharma of liberation as practiced by the World Honored One, the Buddha. Through these precepts, they teach countless sentient beings, causing them all to generate the mind of unsurpassed, true, and correct enlightenment. This is called the endless practice.』 『Furthermore, O son! Bodhisattvas observe the means of liberation of the Buddhas of the past, future, and present. Descending under the Bodhi tree, they subdue all demons, their minds as firm as the earth, unshakeable. At that time, the evil demon Pāpīyas (Lord of the sixth heaven in the desire realm in Buddhism), manifested various transformations to frighten the Buddha, sometimes with a human head and animal body, sometimes with an animal head and human body, sometimes with four eyes, eight eyes, or even hundreds and thousands of eyes, sometimes transforming into apes, monkeys, tigers, and leopards to frighten the Buddha. Yet, the Buddha's mind remained as firm as the earth, unmoved. This is called the endless practice.』 『Furthermore, O son! Bodhisattvas can bring forth all the Dharani (mnemonic devices, spells) they have memorized over hundreds of thousands of kalpas (eons) before them. Or, in one lifetime to hundreds of thousands of lifetimes, or recalling one kalpa to hundreds of thousands of kalpas, they can distinguish and remember without forgetting all their actions, whether good or evil. This is called the endless practice.』 『Furthermore, O son! Bodhisattvas can distinguish the actions of the three periods of time, past, future and present. All virtuous merits appear before them. In the time it takes to snap one's fingers, they can cause all creatures that crawl and fly in the three thousand great thousand worlds to attain unsurpassed, true, and correct enlightenment, or to attain the path of Arhat (one who has extinguished all afflictions and entered Nirvana), Pratyekabuddha (one who attains enlightenment on their own, without a teacher), or Pratyekabuddha (same as Pratyekabuddha). This is called the endless practice.』 『Furthermore, O son! Bodhisattva-mahāsattvas (Great Bodhisattvas) can also recall the actions of body, speech, and mind of the sentient beings that countless Buddhas of the past have liberated. They do not destroy the Dharmas, but expound and spread wisdom, extending it to all. This is called the endless practice. Thus, O son! When Bodhisattva-mahāsattvas attain this lion's swift samadhi (state of meditative consciousness), they can fully possess the Dharmas of the three periods of time.』 『Furthermore, O son! Sometimes Bodhisattvas distinguish the ten aspects of non-characteristics. How do they distinguish the ten aspects of non-characteristics? Then, good men and good women, internally observe their own bodies, distinguishing the various actions, the maturity of the various faculties, sometimes with good actions, sometimes with unwholesome actions, or sometimes...』

【English Translation】 『O son! Bodhisattvas distinguish countless Buddha-worlds, purify Buddha-lands, and teach sentient beings without destroying their wisdom, accomplishing them according to the Dharma they contemplate. This is called the endless practice.』 『Furthermore, O son! Bodhisattvas practice the precepts and cultivate the Dharma of liberation as practiced by the World Honored One, the Buddha. Through these precepts, they teach countless sentient beings, causing them all to generate the mind of unsurpassed, true, and correct enlightenment. This is called the endless practice.』 『Furthermore, O son! Bodhisattvas observe the means of liberation of the Buddhas of the past, future, and present. Descending under the Bodhi tree, they subdue all demons, their minds as firm as the earth, unshakeable. At that time, the evil demon Pāpīyas (Lord of the sixth heaven in the desire realm in Buddhism), manifested various transformations to frighten the Buddha, sometimes with a human head and animal body, sometimes with an animal head and human body, sometimes with four eyes, eight eyes, or even hundreds and thousands of eyes, sometimes transforming into apes, monkeys, tigers, and leopards to frighten the Buddha. Yet, the Buddha's mind remained as firm as the earth, unmoved. This is called the endless practice.』 『Furthermore, O son! Bodhisattvas can bring forth all the Dharani (mnemonic devices, spells) they have memorized over hundreds of thousands of kalpas (eons) before them. Or, in one lifetime to hundreds of thousands of lifetimes, or recalling one kalpa to hundreds of thousands of kalpas, they can distinguish and remember without forgetting all their actions, whether good or evil. This is called the endless practice.』 『Furthermore, O son! Bodhisattvas can distinguish the actions of the three periods of time, past, future and present. All virtuous merits appear before them. In the time it takes to snap one's fingers, they can cause all creatures that crawl and fly in the three thousand great thousand worlds to attain unsurpassed, true, and correct enlightenment, or to attain the path of Arhat (one who has extinguished all afflictions and entered Nirvana), Pratyekabuddha (one who attains enlightenment on their own, without a teacher), or Pratyekabuddha (same as Pratyekabuddha). This is called the endless practice.』 『Furthermore, O son! Bodhisattva-mahāsattvas (Great Bodhisattvas) can also recall the actions of body, speech, and mind of the sentient beings that countless Buddhas of the past have liberated. They do not destroy the Dharmas, but expound and spread wisdom, extending it to all. This is called the endless practice. Thus, O son! When Bodhisattva-mahāsattvas attain this lion's swift samadhi (state of meditative consciousness), they can fully possess the Dharmas of the three periods of time.』 『Furthermore, O son! Sometimes Bodhisattvas distinguish the ten aspects of non-characteristics. How do they distinguish the ten aspects of non-characteristics? Then, good men and good women, internally observe their own bodies, distinguishing the various actions, the maturity of the various faculties, sometimes with good actions, sometimes with unwholesome actions, or sometimes...』

清凈或時不清凈。

「複次，天子！若善男子、善女人，外觀他人身，一一分別諸根純熟諸根不純熟，或時清凈或時不清凈，是謂天子一無相行。

「複次，天子！若彼行人內自思惟攝意不亂，如我所行不違聖典。時諸如來、至真、等正覺，出入經行與身口意相應，懷來法寶轉大法輪，以無生心教化三世未度眾生，于中便獲自然法輪，無限無量悉入法律，是謂二無相法。

「複次，天子！若善男子、善女人，發弘誓心遍滿三千大千世界，智慧思惟亦無窮盡，音響流利無所障礙，分別一切眾生音響，或以一音報百千萬音皆演道教，普潤一切眾生之類，是謂三無相之法。

「複次，天子！若善男子、善女人，轉無上法輪廣化眾生，皆取滅度不染三世，諸天人民魔若魔天所未曾轉而佛獨轉，是謂四無相法。

「複次，天子！若善男子、善女人，於一生中出家學道，剃除鬚髮受持禁戒，身既清凈亦使眾人樂其所樂，是謂五無相法。

「複次，天子！若善男子、善女人，性行合空，從空往來無量無限，終不自為教化眾生，超卓過空無所觸礙，是謂六無相法。

「複次，天子！若善男子、善女人，於一切眾生獨步無礙，于諸法智演通慧義，坐放光明普到十方無量世界，或取滅度現無常

【現代漢語翻譯】 現代漢語譯本： 清凈有時不清凈。

『再者，天子（Deva）！如果善男子、善女人，觀察他人身體，一一分辨諸根純熟與否，有時覺得清凈，有時覺得不清凈，這叫做第一無相行。』

『再者，天子（Deva）！如果修行人內心思維，攝持意念不散亂，所行之事不違背聖典。此時，諸如來（Tathagata）、至真（Arhat）、等正覺（Samyaksambuddha），出入經行都與身口意相應，懷著法寶，轉大法輪，以無生之心教化三世未得度的眾生，從中便獲得自然的法輪，無限無量都歸入法律，這叫做第二無相法。』

『再者，天子（Deva）！如果善男子、善女人，發起弘大的誓願，遍滿三千大千世界，智慧思惟也無窮無盡，音響流利沒有阻礙，分辨一切眾生的音響，或者用一個音報答百千萬音，都演說教義，普遍滋潤一切眾生，這叫做第三無相法。』

『再者，天子（Deva）！如果善男子、善女人，轉動無上的法輪，廣泛教化眾生，都讓他們得到滅度，不沾染三世，諸天、人民、魔或魔天都未曾轉動過的法輪而佛獨自轉動，這叫做第四無相法。』

『再者，天子（Deva）！如果善男子、善女人，在一生中出家學道，剃除鬚髮，受持禁戒，自身清凈，也使眾人樂於他們所樂，這叫做第五無相法。』

『再者，天子（Deva）！如果善男子、善女人，性行與空性相合，從空性往來，無量無邊，始終不爲了自己而教化眾生，超脫于空性之上，沒有阻礙，這叫做第六無相法。』

『再者，天子（Deva）！如果善男子、善女人，在一切眾生中獨自行走沒有阻礙，對於諸法之智，演說通達智慧的含義，坐著放出光明，普遍到達十方無量世界，或者示現滅度，顯現無常。

【English Translation】 English version: Pure sometimes, impure sometimes.

『Furthermore, Deva! If a good man or good woman observes the bodies of others, distinguishing whether their faculties are mature or immature, sometimes perceiving purity and sometimes impurity, this is called the first practice of non-appearance.』

『Furthermore, Deva! If a practitioner internally contemplates, gathering their thoughts without distraction, acting in accordance with the sacred teachings. At that time, the Tathagatas, Arhats, Samyaksambuddhas, in their comings and goings, walking and standing, are in harmony with body, speech, and mind, cherishing the Dharma treasure, turning the great Dharma wheel, and with a mind of non-origination, teaching and transforming sentient beings of the three realms who have not yet been liberated, thereby obtaining the natural Dharma wheel, infinite and boundless, all entering the law. This is called the second Dharma of non-appearance.』

『Furthermore, Deva! If a good man or good woman makes a great vow that pervades the three thousand great thousand worlds, their wisdom and contemplation are also endless, their speech is fluent and unobstructed, distinguishing the sounds of all sentient beings, or using one sound to respond to hundreds of thousands of sounds, all expounding the teachings, universally benefiting all kinds of sentient beings, this is called the third Dharma of non-appearance.』

『Furthermore, Deva! If a good man or good woman turns the unsurpassed Dharma wheel, widely transforming sentient beings, leading them all to attain Nirvana, unattached to the three realms, the Dharma wheel that the gods, people, demons, or demon-gods have never turned, but the Buddha turns alone, this is called the fourth Dharma of non-appearance.』

『Furthermore, Deva! If a good man or good woman renounces their home and studies the Way in one lifetime, shaving their head and beard, upholding the precepts, purifying themselves, and also making others happy in what they enjoy, this is called the fifth Dharma of non-appearance.』

『Furthermore, Deva! If a good man or good woman's nature and conduct are in accordance with emptiness, coming and going from emptiness, immeasurable and boundless, never teaching sentient beings for their own sake, transcending emptiness without any obstruction, this is called the sixth Dharma of non-appearance.』

『Furthermore, Deva! If a good man or good woman walks alone among all sentient beings without obstruction, expounding the meaning of wisdom and understanding in the wisdom of all dharmas, sitting and emitting light that universally reaches the immeasurable worlds in the ten directions, or manifesting Nirvana, revealing impermanence.

義，或存或亡，或示相好、或隱相好，于中教化無量眾生凈佛國土，是謂七無相之法。

「複次，天子！若善男子、善女人，復有通慧名曰降魔，得此定意者，降伏四魔：愛、欲、死、天魔，使菩薩依猗此法而得成就，欲為法王最在前者，先當習此降魔定意，是謂八無相之法。

「複次，天子！若善男子、善女人，遍學諸法深入至要具足善本，亦使無量眾生得入此要，見菩薩力增長止觀，已盡無盡無生滅法。雖見相貌本無相貌，坐臥思惟菩薩眾行，是謂九無相之法。

「複次，天子！若善男子、善女人，具足十善之本。云何為十？身三、口四、意三，眾法自在不染著有，樂無量無為，復能樂無量百千定意，一一定意化無量眾生。是謂十無相之法。如是，天子！夫習法者當習無法，無行為行、無觀為觀，是謂為王眾行中妙，一切諸佛之所嘆譽，為行佛事為無等侶。」

爾時，天子復白佛言：「云何？世尊！三世諸佛則無三世，如世尊所說，過去諸佛還至現在，現在諸佛復至未來。法界不定，云何世尊言有三世乎？此義不然。何以故？過去已滅權還現在，現在未動復說未來，眾法相違。云何言過去諸佛數如恒沙？當來諸佛數如恒沙？現在諸佛數如恒沙？」

爾時，世尊告曰：「善哉，善哉

【現代漢語翻譯】 或者示現存在，或者示現滅亡，或者示現莊嚴的相好，或者隱藏莊嚴的相好，在其中教化無量的眾生，清凈佛的國土，這叫做第七種無相之法。

『再者，天子！如果善男子、善女人，又有通達智慧，名叫降魔，得到這種禪定的人，能夠降伏四種魔：愛魔（Aima，指對世俗的愛戀）、欲魔（Yumo，指對慾望的執著）、死魔（Simo，指對死亡的恐懼）、天魔（Tianmo，指障礙修行的魔），使菩薩依靠這種方法而得到成就，想要成為法王中最先成就的人，首先應當修習這種降魔的禪定，這叫做第八種無相之法。

『再者，天子！如果善男子、善女人，普遍學習各種佛法，深入到最精要之處，具足各種善的根本，也使無量的眾生能夠進入這種精要之處，見到菩薩的力量增長，止觀雙運，已經窮盡了無盡、無生滅的佛法。雖然見到（諸法的）相貌，但（明白其）本無相貌，坐著、躺著、思惟菩薩的各種行為，這叫做第九種無相之法。

『再者，天子！如果善男子、善女人，具足十善的根本。什麼是十善呢？身三（Shen San，指不殺生、不偷盜、不邪淫）、口四（Kou Si，指不妄語、不兩舌、不惡口、不綺語）、意三（Yi San，指不貪、不嗔、不癡），對於各種佛法自在，不染著于有，樂於無量無為，又能樂於無量百千種禪定，每一種禪定都能化度無量的眾生。這叫做第十種無相之法。像這樣，天子！修習佛法的人應當修習無法，以無為的行為作為行為，以無觀的觀想作為觀想，這可以稱作是國王在各種行為中最妙的，一切諸佛所讚歎的，是行佛事，是無與倫比的伴侶。』

這時，天子又對佛說：『世尊！三世諸佛難道沒有三世嗎？就像世尊所說的，過去的諸佛又來到現在，現在的諸佛又來到未來。法界是不定的，為什麼世尊說有三世呢？這種說法是不對的。為什麼呢？過去已經滅去，權且回到現在，現在還沒有動，又說未來，各種佛法互相矛盾。為什麼說過去諸佛的數量像恒河沙一樣多？當來諸佛的數量像恒河沙一樣多？現在諸佛的數量像恒河沙一樣多？』

這時，世尊說：『好啊，好啊！』

【English Translation】 Whether manifesting existence or manifesting extinction, whether showing auspicious marks or concealing auspicious marks, within which they teach and transform countless sentient beings, purifying Buddha lands, this is called the seventh Dharma of no-form.

『Furthermore, son of the gods! If good men or good women also possess penetrating wisdom called Subduing Demons (Jiangmo), those who attain this samadhi can subdue the four demons: the demon of love (Aima, referring to attachment to worldly love), the demon of desire (Yumo, referring to clinging to desires), the demon of death (Simo, referring to the fear of death), and the demon of heavenly beings (Tianmo, referring to demons that obstruct practice), enabling Bodhisattvas to rely on this Dharma and attain accomplishment. Those who wish to be the foremost Dharma kings should first practice this samadhi of Subduing Demons, this is called the eighth Dharma of no-form.

『Furthermore, son of the gods! If good men or good women universally study all Dharmas, deeply penetrating to the essential points, possessing all good roots, and also enabling countless sentient beings to enter this essential point, seeing the power of Bodhisattvas increase, cultivating both cessation and contemplation, having exhausted the endless, unborn, and undying Dharmas. Although seeing appearances, they understand that they are fundamentally without appearance, sitting, lying down, contemplating the various practices of Bodhisattvas, this is called the ninth Dharma of no-form.

『Furthermore, son of the gods! If good men or good women possess the roots of the ten good deeds. What are the ten good deeds? The three of body (Shen San, referring to not killing, not stealing, not committing sexual misconduct), the four of speech (Kou Si, referring to not lying, not divisive speech, not harsh speech, not idle chatter), and the three of mind (Yi San, referring to not being greedy, not being angry, not being ignorant), being free in all Dharmas, not being attached to existence, delighting in immeasurable non-action, and also being able to delight in immeasurable hundreds of thousands of samadhis, each samadhi transforming countless sentient beings. This is called the tenth Dharma of no-form. Thus, son of the gods! Those who practice the Dharma should practice no-Dharma, taking non-action as action, taking non-contemplation as contemplation, this can be called the most wonderful among the various practices of kings, praised by all Buddhas, is doing the work of the Buddha, is an unparalleled companion.』

At that time, the son of the gods again said to the Buddha: 『World Honored One! Do the Buddhas of the three times not have the three times? Just as the World Honored One said, the Buddhas of the past return to the present, and the Buddhas of the present go to the future. The Dharma realm is not fixed, why does the World Honored One say there are three times? This statement is not correct. Why? The past has already ceased, temporarily returning to the present, the present has not yet moved, and then you speak of the future, the various Dharmas contradict each other. Why do you say that the number of Buddhas of the past is like the sands of the Ganges? The number of Buddhas to come is like the sands of the Ganges? The number of Buddhas of the present is like the sands of the Ganges?』

At that time, the World Honored One said: 『Excellent, excellent!』

！族姓子！今汝所問皆承佛威神，令汝得問此義。諦聽諦聽，善思念之！吾當與汝一一分別。」

天子：「受教！如是。世尊！」

佛告天子：「過去云何為過去乎？」

天子白佛：「漸漸生滅故曰過去，昨色非今色故曰過去，昨身非今身故曰過去，昨力非今力故曰過去。」

爾時，世尊復問天子：「云何？族姓子！身想知為異乎？」

天子白佛言：「不也。世尊！」

佛又問：「名色更樂為異乎？」

天子白佛言：「不也。世尊！」

佛又問：「出要至道為有異乎？」

對曰：「無也。世尊！」

佛告天子：「止止！族姓子！佛藏廣大非汝境界。過去智有限，現在智有限，未來智有限。何以故？一切諸法，法法相生、法法相滅，本無法者，無過去當來今現在，亦無今世後世善行惡行，亦無賢聖有果證者，是謂，族姓子！云何言有三世法乎？」

爾時，天子復白佛言：「三世名號云何而生？何由而滅？」

佛告天子：「生本無生、滅本無滅，一切諸法亦復如是，生本無生、滅本無滅。何以故？性自然空故。」

爾時，天子復白佛言：「世尊！今日如來，為在生耶？為在不生耶？」

佛告天子：「如來身者，於過去未來現在，

【現代漢語翻譯】 現代漢語譯本： 『族姓子（指天子）！現在你所問的問題，都是承蒙佛的威神之力，才能讓你提出這些疑問。仔細聽，仔細聽，好好思考！我將為你一一解釋。』

天子說：『遵命！是的，世尊！』

佛告訴天子：『過去的「過去」是什麼意思呢？』

天子回答佛：『漸漸生滅變化，所以叫做「過去」；昨天的顏色不是今天的顏色，所以叫做「過去」；昨天的身體不是今天的身體，所以叫做「過去」；昨天的力量不是今天的力量，所以叫做「過去」。』

這時，世尊又問天子：『怎麼樣？族姓子！身體的感受和認知是不同的嗎？』

天子回答佛說：『不是的，世尊！』

佛又問：『名（nama，精神）和色（rupa，物質）的結合和快樂是不同的嗎？』

天子回答佛說：『不是的，世尊！』

佛又問：『通往解脫的重要道路是有不同的嗎？』

回答說：『沒有不同的，世尊！』

佛告訴天子：『停止，停止！族姓子！佛的智慧寶藏廣大無邊，不是你的境界所能理解的。過去智是有限的，現在智是有限的，未來智是有限的。為什麼呢？因為一切諸法，法法相生，法法相滅，本來就沒有所謂的「法」，所以沒有過去、未來、現在，也沒有今世、後世的善行惡行，也沒有賢聖之人證得果位。所以，族姓子！怎麼能說有三世法呢？』

這時，天子又問佛：『三世的名號是如何產生的？又是如何消滅的呢？』

佛告訴天子：『產生本來就沒有產生，消滅本來就沒有消滅，一切諸法也是這樣，產生本來就沒有產生，消滅本來就沒有消滅。為什麼呢？因為它們的自性本來就是空性的。』

這時，天子又問佛：『世尊！今天的如來，是在生之中呢？還是在不生之中呢？』

佛告訴天子：『如來的身體，在過去、未來、現在，』

【English Translation】 English version: 『O son of good family (referring to the prince)! All that you ask now is due to the power and divine influence of the Buddha, enabling you to raise these questions. Listen carefully, listen carefully, and contemplate well! I shall explain them to you one by one.』

The prince said: 『I receive your teaching! Yes, O World-Honored One!』

The Buddha said to the prince: 『What does 「past」 of the past mean?』

The prince replied to the Buddha: 『Gradually arising and ceasing, therefore it is called 「past」; yesterday's color is not today's color, therefore it is called 「past」; yesterday's body is not today's body, therefore it is called 「past」; yesterday's strength is not today's strength, therefore it is called 「past」.』

At that time, the World-Honored One again asked the prince: 『How is it? O son of good family! Are the sensations and perceptions of the body different?』

The prince replied to the Buddha: 『No, O World-Honored One!』

The Buddha again asked: 『Are the combination of nama (name, mind) and rupa (form, matter) and pleasure different?』

The prince replied to the Buddha: 『No, O World-Honored One!』

The Buddha again asked: 『Is the essential path to liberation different?』

He replied: 『No, O World-Honored One!』

The Buddha told the prince: 『Stop, stop! O son of good family! The Buddha's treasury of wisdom is vast and boundless, beyond your comprehension. Past wisdom is limited, present wisdom is limited, and future wisdom is limited. Why? Because all dharmas (phenomena), arise from each other and cease with each other. Fundamentally, there is no such thing as 「dharma」, so there is no past, future, or present. There are also no good or bad deeds in this life or the next, nor are there any virtuous sages who have attained enlightenment. Therefore, O son of good family! How can you say there are three periods of time?』

At that time, the prince again asked the Buddha: 『How are the names of the three periods of time produced? And how are they extinguished?』

The Buddha told the prince: 『Production is fundamentally without production, and extinction is fundamentally without extinction. All dharmas are also like this: production is fundamentally without production, and extinction is fundamentally without extinction. Why? Because their nature is naturally empty.』

At that time, the prince again asked the Buddha: 『O World-Honored One! Is the Tathagata (如來) of today in the state of being born, or in the state of not being born?』

The Buddha told the prince: 『The body of the Tathagata, in the past, future, and present,』

亦不在生亦不在無生，是故無過去未來現在。」

天子白佛言：「世尊！但如來、至真、等正覺過去未來現在無生？一切諸法盡無生耶？」

佛告天子：「一切諸法皆悉無生，亦不見生亦不見無生。」

天子白佛：「我人壽命眾生根本至六度無極，為有生耶？為無生乎？」

佛告天子：「起不見起亦不見不起，諸法不可得而自成就，故曰無生。三世諸佛，無慾無污亦不有生，亦不無生故無所起，三昧正受亦復如是，說無所說故無言教。」

天子白佛：「四依四道為有生耶？為無生乎？」

佛告天子：「四依四道本無所生，況今有生？當來亦不生。」

爾時，天子白佛言：「世尊！凈地、性地、薄地、本無地、無淫怒癡地，為有生耶？為無生乎？」

佛告天子：「有受有取乃至一切諸法，色、痛、想、行、識、癡、愛、更樂，乃至生、老、病死，從須陀洹乃至無上道，亦不有生亦不無生。」

爾時，天子白佛言：「世尊！云何有生？云何無生？」

佛告天子：「得如意度無極者，是故不見有生不見無生。」

天子白佛：「云何如意度無極，亦不有生亦不無生？」

佛告天子：「從此岸至彼岸，不見眾生有生者有滅者，亦不見巢窟處所，是故

【現代漢語翻譯】 現代漢語譯本：既不在『生』（ उत्पत्ति，utpatti）中，也不在『無生』（अनुत्पत्ति，anutpatti）中，因此沒有過去、未來、現在。

天子問佛說：『世尊！難道只有如來（तथागत，tathāgata）、至真（सत्य，satya）、等正覺（सम्यक्सम्बोधि，samyaksambodhi）過去、未來、現在沒有生？一切諸法都無生嗎？』

佛告訴天子：『一切諸法都無生，也看不見生，也看不見無生。』

天子問佛：『我、人、壽命、眾生根本，乃至六度無極（षट्पारमिता，ṣaṭpāramitā），是有生呢？還是無生呢？』

佛告訴天子：『起不見起，也看不見不起，諸法不可得而自然成就，所以說是無生。三世諸佛，沒有慾望，沒有污垢，既不有生，也不無生，所以無所起。三昧（समाधि，samādhi）正受也是這樣，說無所說，所以沒有言教。』

天子問佛：『四依（चतुरश्रय，caturaśraya）、四道（चतुर्मार्ग，caturmārga）是有生呢？還是無生呢？』

佛告訴天子：『四依、四道本來就沒有生，何況現在有生？將來也不會生。』

這時，天子問佛說：『世尊！凈地（विशुद्धभूमि，viśuddhabhūmi）、性地（स्वभावभूमि，svabhāvabhūmi）、薄地（तनुभूमि，tanubhūmi）、本無地（अभूतभूमि，abhūtabhūmi）、無淫怒癡地（अरागद्वेषमोहाभूमि，arāgadveṣamohābhūmi），是有生呢？還是無生呢？』

佛告訴天子：『有受有取，乃至一切諸法，色（रूप，rūpa）、痛（वेदना，vedanā）、想（संज्ञा，saṃjñā）、行（संस्कार，saṃskāra）、識（विज्ञान，vijñāna）、癡（मोह，moha）、愛（राग，rāga）、更樂（अभिरति，abhirati），乃至生、老、病、死，從須陀洹（स्रोतापन्न，srotāpanna）乃至無上道（अनुत्तरमार्ग，anuttaramārga），既不有生，也不無生。』

這時，天子問佛說：『世尊！什麼是有生？什麼是無生？』

佛告訴天子：『得到如意度無極（यथाभिप्रायपारमिता，yathābhiprāyapāramitā）的人，因此看不見有生，看不見無生。』

天子問佛：『什麼是如意度無極，既不有生，也不無生？』

佛告訴天子：『從此岸到彼岸，看不見眾生有生者，有滅者，也看不見巢窟處所，所以』

【English Translation】 English version: 'It is neither in 'birth' (उत्पत्ति, utpatti) nor in 'non-birth' (अनुत्पत्ति, anutpatti); therefore, there is no past, future, or present.'

The prince said to the Buddha: 'Venerable One! Is it only that the Tathagata (तथागत, tathāgata), the Truly Real (सत्य, satya), the Equally Rightly Awakened One (सम्यक्सम्बोधि, samyaksambodhi) has no birth in the past, future, or present? Do all dharmas have no birth?'

The Buddha told the prince: 'All dharmas are without birth; one sees neither birth nor non-birth.'

The prince asked the Buddha: 'Are 'I', 'person', 'lifespan', the root of sentient beings, and even the Six Perfections (षट्पारमिता, ṣaṭpāramitā) with no limit, born or unborn?'

The Buddha told the prince: 'In arising, one sees no arising, nor does one see non-arising. Dharmas cannot be obtained but are naturally accomplished; therefore, it is said to be unborn. The Buddhas of the three times have no desires, no defilements, neither born nor unborn, therefore nothing arises. Samadhi (समाधि, samādhi) and right reception are also like this; speaking of the unspeakable, therefore there is no verbal teaching.'

The prince asked the Buddha: 'Are the Four Reliances (चतुरश्रय, caturaśraya) and the Four Paths (चतुर्मार्ग, caturmārga) born or unborn?'

The Buddha told the prince: 'The Four Reliances and the Four Paths originally had no birth; how much less do they have birth now? They will not be born in the future either.'

At that time, the prince said to the Buddha: 'Venerable One! Are the Pure Land (विशुद्धभूमि, viśuddhabhūmi), the Nature Land (स्वभावभूमि, svabhāvabhūmi), the Thin Land (तनुभूमि, tanubhūmi), the Originally Non-Existent Land (अभूतभूमि, abhūtabhūmi), and the Land Without Lust, Anger, and Ignorance (अरागद्वेषमोहाभूमि, arāgadveṣamohābhūmi) born or unborn?'

The Buddha told the prince: 'Having reception and grasping, even all dharmas, form (रूप, rūpa), feeling (वेदना, vedanā), perception (संज्ञा, saṃjñā), volition (संस्कार, saṃskāra), consciousness (विज्ञान, vijñāna), ignorance (मोह, moha), love (राग, rāga), further delight (अभिरति, abhirati), even birth, old age, sickness, and death, from a Stream-Enterer (स्रोतापन्न, srotāpanna) to the Unsurpassed Path (अनुत्तरमार्ग, anuttaramārga), are neither born nor unborn.'

At that time, the prince said to the Buddha: 'Venerable One! What is born? What is unborn?'

The Buddha told the prince: 'One who has attained the Perfection of Wish-Fulfillment (यथाभिप्रायपारमिता, yathābhiprāyapāramitā) therefore sees neither birth nor non-birth.'

The prince asked the Buddha: 'What is the Perfection of Wish-Fulfillment, which is neither born nor unborn?'

The Buddha told the prince: 'From this shore to the other shore, one sees no sentient beings who are born or who perish, nor does one see nests or dwelling places, therefore'

亦不見生亦不見無生。」

天子白佛：「一切諸法及如來身，為在有生？為在無生？」

佛告天子：「亦在有生亦在無生，亦不見有生亦不見無生，是故三耶三佛亦不在有生亦不在無生。」

佛告天子：「若善男子、善女人，得此通慧定意觀了諸法，不在有生不在無生，如來經法亦復如是，不在有生不在無生。何以故？諸法無著無縛亦無解脫，是故降伏四魔。」

佛復告天子：「若有善男子、善女人成就智者，則能具足一切諸法，復當修於十法。云何為十？一者、親近善知識求為朋友；二者、行大慈悲廣及一切；三者、滿足前人隨意所念；四者、凈一切界斷諸結使；五者、修清凈道為人重任；六者、荷負眾苦不譏彼受；七者、教化愚人訓誨正要；八者、教誨愚惑令信正道；九者、與法相應不譏彼受；十者、一心奉法不與邪部共相參預。是謂，族姓子！若善男子、善女人修持正法得此定意，便能具足一切諸法。」

爾時，世尊復告天子：「若有男子、女人恭敬于師，復當修習十無礙法。云何為十無礙法？一者、游至十方禮事諸佛，是謂族姓子一無礙；二者、于諸智慧無縛無脫念斷滅法，二無礙；三者、于諸苦樂心寂然滅，三無礙；四者、在空閑處思惟禪定意不錯亂，四無礙；五者、菩薩

【現代漢語翻譯】 現代漢語譯本 『也看不到生，也看不到無生。』

天子問佛：『一切諸法以及如來之身，是在有生之中？還是在無生之中？』

佛告訴天子：『既在有生之中，也在無生之中，也看不到有生，也看不到無生，所以三耶三佛（Samyaksambuddha，正等覺者）既不在有生之中，也不在無生之中。』

佛告訴天子：『如果善男子、善女人，得到這種通達智慧、安定心意的觀照，明白諸法既不在有生之中，也不在無生之中，如來的經法也是這樣，既不在有生之中，也不在無生之中。為什麼呢？因為諸法沒有執著、沒有束縛，也沒有解脫，所以能夠降伏四魔（煩惱魔、五蘊魔、死魔、天魔）。』

佛又告訴天子：『如果有善男子、善女人成就智慧，就能具足一切諸法，還應當修習十法。哪十種呢？第一，親近善知識，尋求良師益友；第二，行大慈悲，廣泛地關愛一切眾生；第三，滿足他人隨意的想法；第四，清凈一切境界，斷除各種煩惱結使；第五，修習清凈的道路，承擔爲人師表的重任；第六，承擔眾人的痛苦，不抱怨他們所受的苦難；第七，教化愚昧的人，訓導他們正確的要領；第八，教誨愚蠢迷惑的人，使他們相信正道；第九，與佛法相應，不抱怨他人所受的苦難；第十，一心奉行佛法，不與邪門外道相互摻雜。這就叫做，族姓子（Kulasputra，善男子）！如果善男子、善女人修持正法，得到這種安定心意的境界，就能具足一切諸法。』

這時，世尊又告訴天子：『如果有人恭敬老師，還應當修習十無礙法。哪十種無礙法呢？第一，遊歷到十方世界，禮敬供養諸佛，這就叫做族姓子（Kulasputra，善男子）第一無礙；第二，對於各種智慧，沒有束縛也沒有解脫，念頭斷滅，這是第二無礙；第三，對於各種苦樂，內心寂靜滅除，這是第三無礙；第四，在空閑的地方思惟禪定，意念不散亂，這是第四無礙；第五，菩薩

【English Translation】 English version 『Also, one does not see arising, nor does one see non-arising.』

The prince asked the Buddha: 『Do all dharmas and the body of the Tathagata exist in arising? Or do they exist in non-arising?』

The Buddha told the prince: 『They exist both in arising and in non-arising. One also does not see arising, nor does one see non-arising. Therefore, the Samyaksambuddha (Perfectly Enlightened One) exists neither in arising nor in non-arising.』

The Buddha told the prince: 『If a good man or good woman obtains this penetrating wisdom and attains a state of meditative concentration, understanding that all dharmas exist neither in arising nor in non-arising, the Tathagata's teachings are also like this, existing neither in arising nor in non-arising. Why? Because all dharmas are without attachment, without bondage, and without liberation. Therefore, one can subdue the four maras (hindrances: the Mara of defilements, the Mara of the aggregates, the Mara of death, and the Mara of the devas).』

The Buddha further told the prince: 『If there are good men or good women who achieve wisdom, they will be able to fully possess all dharmas and should also cultivate ten practices. What are the ten? First, associate with good teachers and seek them as friends; second, practice great compassion, extending it widely to all beings; third, fulfill the thoughts and desires of others; fourth, purify all realms and sever all fetters; fifth, cultivate the pure path and take on the heavy responsibility of teaching others; sixth, bear the sufferings of others without criticizing their experiences; seventh, educate the ignorant and instruct them in the essential principles; eighth, teach the deluded and lead them to believe in the right path; ninth, be in accordance with the Dharma and not criticize the experiences of others; tenth, wholeheartedly uphold the Dharma and not participate in or associate with heretical sects. This is what is called, Kulasputra (Son of a Good Family)! If good men or good women cultivate the right Dharma and attain this state of meditative concentration, they will be able to fully possess all dharmas.』

At that time, the World-Honored One further told the prince: 『If there are men or women who respect their teachers, they should also cultivate the ten unobstructed dharmas. What are the ten unobstructed dharmas? First, travel to the ten directions and pay homage to all the Buddhas; this is called the first unobstructed dharma of the Kulasputra (Son of a Good Family); second, regarding all wisdom, there is neither bondage nor liberation, and thoughts are extinguished; this is the second unobstructed dharma; third, regarding all suffering and joy, the mind is tranquil and extinguished; this is the third unobstructed dharma; fourth, in a quiet place, contemplate meditative concentration, and the mind is not confused; this is the fourth unobstructed dharma; fifth, the Bodhisattva

法本七出要道無有增減，五無礙；六者、一切色相本無所有不見來處，六無礙；七者、計本無形不有生滅解知無常，七無礙；八者、一心入定，道本自然不著諸法；九者、一意一行與法相應不相違背；十者、亦不在內亦不在外自然起滅，十無礙。如是，族姓子！若善男子、善女人，分別思惟十無礙者，便能具足一切諸法。」

佛告天子：「若有善男子、善女人，一心念頃盡能具足一切諸法，當修十法第一義辯。云何為十？一者、生智盡智無生滅智；二者、四等平均無吾我想；三者、喜安自守不失四信；四者、所言如意不違本願；五者、道心牢固法法成就，所行正見不違本相；六者、修六重法觀本無相；七者、怨仇一等無有是非；八者、一向信心了本所生；九者、講授諸法不有法想；十者、金剛定意不毀如性。是謂，族姓子！若善男子、善女人具此十法者，便能具足一切諸法。」

佛復告天子：「善男子、善女人修十法施亦無施想，便能具足一切諸法。云何為十？一者、坐樹王下心不移動；二者、恒樂閑居不處憒亂；三者、修三向定趣泥洹門；四者、禪寂定意自滅亂想；五者、撿意修道永無貪著；六者、法施財施不生想念；七者、相好自嚴照曜世界。八者、方便令無覺者；九者、顯曜正法示慧光明；十者、

【現代漢語翻譯】 現代漢語譯本 法本七出要道沒有增減，五無礙；六者，一切色相本來什麼都沒有，看不見從哪裡來，六無礙；七者，認為本來沒有形狀，沒有生滅，理解知道無常，七無礙；八者，一心入定，道本來自然，不執著于各種法；九者，一心一意，一言一行與法相應，不相違背；十者，既不在內，也不在外，自然生起滅去，十無礙。像這樣，族姓子（指釋迦族的後裔）！如果善男子、善女人，分別思惟這十種無礙，就能具足一切諸法。 佛告訴天子：『如果有善男子、善女人，一心念頃就能具足一切諸法，應當修習十法第一義辯。什麼是十法呢？一者，生智、盡智、無生滅智；二者，四等心平均，沒有我相人相；三者，喜悅安穩，守護自己，不失去四種信心；四者，所說的話如意，不違背本來的願望；五者，道心牢固，法法成就，所行所見都是正見，不違背本來的相狀；六者，修習六重法，觀察本來沒有相狀；七者，對待怨家仇人一視同仁，沒有是非分別；八者，一心一意地相信，瞭解本來所生之處；九者，講授諸法，不執著於法的概念；十者，有金剛一樣的堅定意念，不毀壞如如不動的本性。』這就是，族姓子！如果善男子、善女人具備這十種法，就能具足一切諸法。 佛又告訴天子：『善男子、善女人修習十種法施，也沒有施捨的想法，就能具足一切諸法。什麼是十種呢？一者，坐在菩提樹下，心不移動；二者，常常喜歡清靜的地方，不處在喧鬧雜亂的地方；三者，修習三種趨向涅槃的禪定，趣向涅槃之門；四者，禪定寂靜，意念專注，自然滅除雜亂的念頭；五者，約束自己的意念，修習正道，永遠沒有貪戀執著；六者，進行法施和財施，不產生任何想法和念頭；七者，自身具有美好的相貌，照耀世界。八者，用方便法引導沒有覺悟的人；九者，顯耀正法，展示智慧的光明；十者，』

【English Translation】 English version The essential path of the Dharma-book Seven Exits has no increase or decrease, the Five Unobstructednesses; sixth, all forms and appearances are fundamentally without substance, not seeing where they come from, the Six Unobstructednesses; seventh, considering that fundamentally there is no form, no arising or ceasing, understanding impermanence, the Seven Unobstructednesses; eighth, entering Samadhi with one mind, the path is fundamentally natural, not attached to any Dharmas; ninth, with one intention and one action, being in accordance with the Dharma and not contradicting it; tenth, neither being inside nor outside, naturally arising and ceasing, the Ten Unobstructednesses. Thus, O son of the lineage (Kulaputra)! If good men and good women, separately contemplate these Ten Unobstructednesses, then they will be able to fully possess all Dharmas. The Buddha told the Deva: 'If there are good men and good women who, in a moment of single-mindedness, can fully possess all Dharmas, they should cultivate the Ten Dharmas of the First Meaning Eloquence. What are the ten? First, the wisdom of birth, the wisdom of exhaustion, and the wisdom of no birth and no cessation; second, the four equal minds are balanced, without the thought of self or others; third, joyfully and peacefully guarding oneself, not losing the four faiths; fourth, what is said is as desired, not violating the original vows; fifth, the mind of the path is firm, Dharma after Dharma is accomplished, what is practiced is right view, not violating the original appearance; sixth, cultivating the six heavy Dharmas, observing that there is fundamentally no appearance; seventh, treating enemies and adversaries equally, without right or wrong; eighth, with single-minded faith, understanding where one was originally born; ninth, lecturing on all Dharmas, without the thought of Dharma; tenth, having the diamond-like Samadhi intention, not destroying the unmoving nature. This is, O son of the lineage! If good men and good women possess these Ten Dharmas, then they will be able to fully possess all Dharmas.' The Buddha further told the Deva: 'Good men and good women who cultivate the Ten Dharma-givings, also without the thought of giving, will be able to fully possess all Dharmas. What are the ten? First, sitting under the Bodhi tree, the mind does not move; second, always delighting in secluded places, not dwelling in noisy and chaotic places; third, cultivating the three directions of Samadhi, heading towards the gate of Nirvana; fourth, being in meditative stillness, with focused intention, naturally extinguishing chaotic thoughts; fifth, restraining one's intention, cultivating the path, forever without greed or attachment; sixth, giving Dharma and giving wealth, without generating any thoughts or ideas; seventh, one's own beautiful features adorn and illuminate the world. Eighth, using skillful means to guide those who are not awakened; ninth, revealing the right Dharma, showing the light of wisdom; tenth,'

代人受苦不求相報。是謂，天子！若善男子、善女人行此十施，不起世想則能具足一切諸法。何以故？此善男子、善女人，心如金剛不可沮壞，菩薩所行諸法如是，亦非羅漢辟支所知。」

佛復告天子：「若善男子、善女人，修十清凈法者，復能具足一切諸法。云何為十清凈法？一者、道當清凈，穢濁非道；二者、道當一意，多想非道；三者、道當知足，多欲非道；四者、道當尊敬，憍慢非道；五者、道當撿意，放逸非道；六者、道當顯曜，自隱非道，六者道當連屬，無行非道(三本皆同第六重出)；七者、道當精勤，懈怠非道；八者、道當覺悟，愚惑非道；九者、道當教化，矜吝非道；十者、道近善友，習惡非道。是謂，天子！善男子、善女人修此十法者，則能具足一切諸法。猶如日光永除闇冥，照曜世人各得眼目，菩薩亦復如是，習此十法便能具足一切諸法。天子當知，猶如真金內外明凈，所欲作器皆悉成就。菩薩摩訶薩亦復如是，內無塵垢外有所照，亦如虛空普覆一切。菩薩亦復如是，修此十法亦無想念：『我有所辦，教化眾生斷諸結著。』

「複次，天子！猶如須彌山王四寶所成，須彌山王亦無此念：『我四寶所成，趾立四海中央。』菩薩得四辯才亦復如是，不念此辯所說如應。何以故？本無想

【現代漢語翻譯】 現代漢語譯本： 『代人受苦不求回報，這才是真正的天子！如果善男子、善女人能夠實踐這十種佈施，並且不執著於世俗的念頭，就能圓滿具備一切佛法。為什麼呢？因為這些善男子、善女人的心像金剛一樣堅固，不可摧毀。菩薩所修行的各種法門就是這樣，不是阿羅漢或辟支佛所能完全理解的。』

佛陀又告訴天子：『如果善男子、善女人修習十種清凈之法，就能圓滿具備一切佛法。什麼是十種清凈之法呢？第一，所行之道應當清凈，不應是污穢邪濁的道路；第二，所行之道應當專一，不應是雜念紛飛的道路；第三，所行之道應當知足，不應是貪慾過多的道路；第四，所行之道應當尊敬，不應是驕慢自大的道路；第五，所行之道應當約束心意，不應是放縱散漫的道路；第六，所行之道應當顯揚光明，不應是隱藏自己光芒的道路；第七，所行之道應當精進勤奮，不應是懈怠懶惰的道路；第八，所行之道應當覺悟明白，不應是愚昧迷惑的道路；第九，所行之道應當教化他人，不應是吝嗇不捨的道路；第十，所行之道應當親近善友，不應是學習惡行的道路。』

『天子啊！善男子、善女人修習這十種清凈之法，就能圓滿具備一切佛法。就像太陽的光芒永遠驅除黑暗，照亮世人，使他們都能看見東西一樣，菩薩也是這樣，修習這十種清凈之法，就能圓滿具備一切佛法。天子應當知道，就像純金一樣，內外明亮潔凈，想要用它做什麼器物都能成功。菩薩摩訶薩也是這樣，內心沒有塵垢，外在光明照耀，也像虛空一樣普遍覆蓋一切。菩薩也是這樣，修習這十種清凈之法，也不會有這樣的想法：「我有所作為，教化眾生，斷除各種煩惱束縛。」』

『再者，天子！就像須彌山王（Sumeru, the king of mountains）由四種珍寶構成，但須彌山王也不會有這樣的想法：「我是由四種珍寶構成，屹立在四大海的中央。」菩薩獲得四種辯才（four kinds of eloquence）也是這樣，不會認為這些辯才所說的話是恰當的。為什麼呢？因為本來就沒有這些想法。』

【English Translation】 English version: 『To endure suffering on behalf of others without seeking reward—this is what it means to be a true son of heaven! If a virtuous man or virtuous woman practices these ten kinds of giving without giving rise to worldly thoughts, they will be able to fully possess all dharmas (teachings). Why? Because the minds of these virtuous men and virtuous women are as indestructible as diamond. The various dharmas practiced by Bodhisattvas are like this, not fully understood by Arhats (enlightened disciples) or Pratyekabuddhas (solitary Buddhas).』

The Buddha further told the son of heaven: 『If a virtuous man or virtuous woman cultivates the ten pure dharmas, they will be able to fully possess all dharmas. What are the ten pure dharmas? First, the path should be pure, not a defiled and impure path; second, the path should be single-minded, not a path of scattered thoughts; third, the path should be content, not a path of excessive desires; fourth, the path should be respectful, not a path of arrogant pride; fifth, the path should restrain the mind, not a path of unrestrained indulgence; sixth, the path should reveal brightness, not a path of concealing one's light; seventh, the path should be diligent and assiduous, not a path of laziness and懈怠; eighth, the path should be enlightened and clear, not a path of ignorance and delusion; ninth, the path should be to teach and transform others, not a path of stinginess and reluctance; tenth, the path should be to be close to good friends, not a path of learning evil deeds.』

『O son of heaven! If a virtuous man or virtuous woman cultivates these ten dharmas, they will be able to fully possess all dharmas. Just as the sunlight forever removes darkness, illuminating the world so that people can see, so too are Bodhisattvas. By cultivating these ten dharmas, they can fully possess all dharmas. O son of heaven, you should know that just like pure gold, which is bright and clean inside and out, anything you want to make with it will be successful. Bodhisattva Mahasattvas (great beings) are also like this, with no dust or defilement within and shining light without, like the void that universally covers everything. Bodhisattvas are also like this, cultivating these ten dharmas without thinking, 「I am accomplishing something, teaching and transforming sentient beings, and cutting off all bonds and attachments.」』

『Furthermore, O son of heaven! Just like Mount Sumeru (Sumeru, the king of mountains), which is made of four precious treasures, Mount Sumeru does not think, 「I am made of four precious treasures and stand in the center of the four great seas.」 Bodhisattvas who attain the four kinds of eloquence (four kinds of eloquence) are also like this, not thinking that what is said with these eloquence is appropriate. Why? Because originally there were no such thoughts.』

念故。猶如大地普載萬物，樹木花果及諸藥草盡皆生長。地亦無此念：『我能成辦長養諸物。』菩薩摩訶薩亦復如是，不作此念：『我化眾生行大慈悲，從一佛國至一佛國，擁護一切諸不度者。』

「天子當知，猶如四大海水出種種寶，諸有眾生往采寶者隨意而歸，海水亦不念：『我生諸寶給與眾生。』菩薩摩訶薩亦復如是，救濟苦人，給施七寶。所謂七寶者，七覺意是，菩薩亦不作是念：『我施七覺意寶，善根具足、莊嚴佛樹、眾好自嚴飾。』何以故？本無想念。

「天子當知，猶如法界出生諸法大慈大悲六度無極。法界亦不作是念：『我出生諸法大慈大悲六度無極。』菩薩摩訶薩亦復如是，出生諸法教化眾生，亦不念言：『我有所度。』

「天子當知，猶如入定比丘斷除眾想心不移動。入定比丘亦不作是念：『我今神力入定自在。』菩薩摩訶薩亦復如是，隨所念法悉皆成就，所言真誠不違本要。

「天子當知，猶如金剛不可沮壞。何以故？本性自爾。菩薩摩訶薩亦復如是，與法性相應不失本際。猶如明珠廣有所照，明月珠者亦不作是念：『我有所照，令眾生見其光明。』菩薩摩訶薩亦復如是。猶如得仙道人，意有所愿皆能成辦。彼五通人亦不作是念：『我今所念皆悉成辦。』菩薩亦復如

【現代漢語翻譯】 現代漢語譯本：譬如大地普遍承載萬物，樹木花果以及各種藥草都在大地上生長。大地也不會有這樣的想法：『我能夠成就並滋養這些萬物。』菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）也是這樣，不會有這樣的想法：『我教化眾生，行大慈悲，從一個佛國到另一個佛國，擁護一切沒有被度化的人。』 『天子，你應該知道，就像四大海水產生各種各樣的寶物，那些去採寶的眾生隨意取寶而歸，海水也不會想：『我產生這些寶物供給眾生。』菩薩摩訶薩也是這樣，救濟受苦的人，給予七寶。所謂的七寶，就是七覺支（sapta bodhyanga，七種覺悟的要素）。菩薩也不會有這樣的想法：『我施予七覺支寶，善根具足，莊嚴佛樹，用各種美好來莊嚴自身。』為什麼呢？因為菩薩本來就沒有想念。』 『天子，你應該知道，就像法界（dharmadhātu，一切法的本源）出生諸法，大慈大悲，六度波羅蜜（ṣaṭ pāramitā，達到彼岸的六種方法）。法界也不會有這樣的想法：『我出生諸法，大慈大悲，六度波羅蜜。』菩薩摩訶薩也是這樣，出生諸法教化眾生，也不會想：『我有所度化。』 『天子，你應該知道，就像入定的比丘（bhikkhu，佛教僧侶）斷除各種想法，心不移動。入定的比丘也不會有這樣的想法：『我現在用神通力入定，非常自在。』菩薩摩訶薩也是這樣，隨所念的法都能成就，所說的話真誠不違背本來的誓願。 『天子，你應該知道，就像金剛（vajra，一種堅硬無比的寶物）不可摧毀。為什麼呢？因為金剛的本性就是這樣。菩薩摩訶薩也是這樣，與法性相應，不失去根本的原則。就像明珠廣泛地照耀，明月珠也不會有這樣的想法：『我有所照耀，讓眾生看到光明。』菩薩摩訶薩也是這樣。就像得到仙道的道人，心中所愿都能成就。這些有五神通的人也不會有這樣的想法：『我現在所想的都能成就。』菩薩也是這樣。』

【English Translation】 English version: It is like the great earth, which universally bears all things, where trees, flowers, fruits, and various medicinal herbs all grow. The earth also does not have this thought: 『I am able to accomplish and nourish all these things.』 The Bodhisattva-mahāsattva (great Bodhisattva) is also like this, not having this thought: 『I am transforming sentient beings, practicing great compassion, going from one Buddha-land to another, protecting all those who have not been liberated.』 『O son of the gods, you should know that it is like the four great seas producing all kinds of treasures. Those sentient beings who go to collect treasures return as they please, and the seas do not think: 『I produce these treasures to give to sentient beings.』 The Bodhisattva-mahāsattva is also like this, rescuing suffering people and giving the seven treasures. The so-called seven treasures are the seven factors of enlightenment (sapta bodhyanga). The Bodhisattva also does not have this thought: 『I am giving the seven treasures of enlightenment, my roots of goodness are complete, adorning the Bodhi tree, and adorning myself with all kinds of goodness.』 Why? Because fundamentally, there are no thoughts. 『O son of the gods, you should know that it is like the dharmadhātu (the realm of reality) giving rise to all dharmas, great compassion, and the six perfections (ṣaṭ pāramitā). The dharmadhātu also does not have this thought: 『I give rise to all dharmas, great compassion, and the six perfections.』 The Bodhisattva-mahāsattva is also like this, giving rise to all dharmas to teach sentient beings, and also does not think: 『I have liberated someone.』 『O son of the gods, you should know that it is like a bhikkhu (Buddhist monk) in samadhi (meditative absorption) cutting off all thoughts and the mind not moving. The bhikkhu in samadhi also does not have this thought: 『I am now entering samadhi freely with supernatural power.』 The Bodhisattva-mahāsattva is also like this, accomplishing all the dharmas that are thought of, and the words spoken are sincere and do not violate the original vows. 『O son of the gods, you should know that it is like a vajra (diamond scepter) that cannot be destroyed. Why? Because its nature is like that. The Bodhisattva-mahāsattva is also like this, corresponding with the nature of dharma and not losing the fundamental principle. It is like a bright pearl that shines widely, and the bright moon pearl also does not have this thought: 『I am shining, causing sentient beings to see the light.』 The Bodhisattva-mahāsattva is also like this. It is like a person who has attained the way of immortality, and all wishes in the mind can be accomplished. Those with the five supernatural powers also do not have this thought: 『All that I think of now can be accomplished.』 The Bodhisattva is also like this.』

是。猶如工巧之人善解六藝，或以刀劍或以矛槊壞敗大眾。彼工巧人亦不作是念：『我今所作人中最上，降伏大眾，無有與我等。』菩薩摩訶薩亦復如是，入無量三昧正受定意，感動三千大千世界，亦不自稱譽：『我有此神力，感動諸世界莫不周遍。』

「猶如轉輪聖王本修十善五戒，具足統領三千大千世界，千子勇猛七寶具足，諸粟散小王盡來朝賀。爾時，轉輪聖王亦不作是念：『我今眾德具足、相好嚴身、統領四域。』何以故？福向性爾不相違背故。菩薩摩訶薩亦復如是，修菩薩道敬承佛教，恒行教化天人蒙恩，所度眾生不可稱量。何以故？菩薩亦無是念：『我當濟度無量眾生，于無餘泥洹界而般泥洹。』空性自爾，無有眾生能使不爾。

「猶如農夫隨時種作不失時節，前子非后子后子非前子，各各長大共相受入。然彼穀子不作是念：『我有所生、彼有所損。』何以故？本性自爾，無有人使令不爾者。菩薩摩訶薩亦復如是，遍學諸法行菩薩道，復以十善功德之本凈眾生根，皆趣無為之道。爾時，菩薩不作是念：『我今有所濟度從此至彼。』何以故？本性自爾，無有人使令不爾。猶如甘雨隨時下降，百穀草木隨時滋長。然彼雲雨亦不作是念：『我有潤澤有所長養。』何以故？本無心故。菩薩摩訶薩亦復

【現代漢語翻譯】 現代漢語譯本： 『是的。就像一個技藝精湛的人，精通各種技藝，或者用刀劍，或者用長矛，擊敗眾多的人。那個技藝精湛的人也不會這樣想：『我現在所做的，是人群中最頂尖的，降伏了大眾，沒有人能與我相比。』菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）也是這樣，進入無量的三昧（samādhi，禪定）正受，定意感動三千大千世界，也不會自我稱讚：『我有這樣的神力，感動所有的世界，沒有不遍及的。』

『就像轉輪聖王（cakravartin，統治世界的理想君主）本來修行十善（daśa kuśala karmāṇi，十種善業）五戒（pañca-śīlāni，五條戒律），具足統領三千大千世界，擁有一千個勇猛的兒子，七寶（sapta ratna，七種寶物）具足，各地的粟散小王都來朝賀。那時，轉輪聖王也不會這樣想：『我現在眾德具足，相好莊嚴，統領四方。』為什麼呢？因為福德的趨向本性如此，不會相互違背。菩薩摩訶薩也是這樣，修習菩薩道，恭敬地接受佛教的教誨，恒常地教化，天人都蒙受恩惠，所度化的眾生不可稱量。為什麼呢？因為菩薩也沒有這樣的念頭：『我應當救度無量的眾生，在無餘涅槃（nirupadhiśeṣa-nirvāṇa，沒有剩餘的涅槃）界而般涅槃（parinirvāṇa，完全的涅槃）。』空性（śūnyatā，空性）本來如此，沒有眾生能夠使它不這樣。』

『就像農夫隨時耕種，不失去時節，前面的種子不是後面的種子，後面的種子不是前面的種子，各自長大，共同被收割。然而那些穀子不會這樣想：『我有所生，它們有所損失。』為什麼呢？因為本性本來如此，沒有人使它不這樣。菩薩摩訶薩也是這樣，普遍地學習各種法，修行菩薩道，又以十善功德的根本，凈化眾生的根器，都趨向于無為（asaṃskṛta，不造作）之道。那時，菩薩不會這樣想：『我現在有所救度，從這裡到那裡。』為什麼呢？因為本性本來如此，沒有人使它不這樣。就像甘美的雨水隨時下降，各種穀物草木隨時滋長。然而那些雲雨也不會這樣想：『我有潤澤，有所長養。』為什麼呢？因為本來沒有心念的緣故。菩薩摩訶薩也是這樣

【English Translation】 English version: 『Yes. It is like a skilled artisan, well-versed in the six arts, who, with swords or spears, defeats a large crowd. That skilled artisan does not think, 『What I am doing now is the best among people, subduing the masses, and no one is equal to me.』 The Bodhisattva-Mahāsattva (great Bodhisattva) is also like this, entering into immeasurable samādhi (meditative absorption), with focused intention moving the three thousand great thousand worlds, but does not praise himself, 『I have this divine power, moving all the worlds without exception.』

『It is like a cakravartin (wheel-turning king, an ideal universal ruler) who originally cultivates the ten wholesome actions (daśa kuśala karmāṇi) and observes the five precepts (pañca-śīlāni), fully ruling the three thousand great thousand worlds, possessing a thousand brave sons, complete with the seven treasures (sapta ratna), and all the lesser kings come to pay homage. At that time, the cakravartin does not think, 『Now I am complete with virtues, adorned with auspicious marks, and ruling the four regions.』 Why? Because the nature of merit is such that it does not contradict itself. The Bodhisattva-Mahāsattva is also like this, cultivating the Bodhisattva path, respectfully receiving the Buddha's teachings, constantly teaching and transforming, with gods and humans receiving grace, and the beings liberated are immeasurable. Why? Because the Bodhisattva also does not have the thought, 『I shall liberate immeasurable beings, and enter parinirvāṇa (complete nirvana) in the nirupadhiśeṣa-nirvāṇa (nirvana without remainder) realm.』 Emptiness (śūnyatā) is inherently so, and no being can make it otherwise.』

『It is like a farmer who plants and cultivates according to the seasons, never missing the right time. The former seeds are not the latter seeds, and the latter seeds are not the former seeds; each grows and is harvested together. However, those grains do not think, 『I have been produced, and they have been diminished.』 Why? Because the nature is inherently so, and no one makes it otherwise. The Bodhisattva-Mahāsattva is also like this, universally learning all dharmas, practicing the Bodhisattva path, and further using the root of the ten wholesome deeds to purify the faculties of beings, all leading to the unconditioned (asaṃskṛta) path. At that time, the Bodhisattva does not think, 『Now I have liberated from here to there.』 Why? Because the nature is inherently so, and no one makes it otherwise. It is like sweet rain falling according to the seasons, and all kinds of grains and plants growing accordingly. However, those clouds and rain do not think, 『I have moistened and nourished.』 Why? Because there is originally no mind. The Bodhisattva-Mahāsattva is also like this

如是，法雲一降普潤三千大千世界，令眾生類盡得潤澤，不捨本願行菩薩道。菩薩亦不作是念：『我今能降法雨，普潤三千大千世界，使眾生類盡得開解。』何以故？本無心意，弘誓之心性自然故。

「如是菩薩摩訶薩入此三昧定意，能使眾生至竟清凈，非余清凈；能使眾生至竟安隱，非余安隱；能使眾生得到彼岸，非余得到；能使眾生獲度無極，非余能度；能使眾生至竟歡喜，非余歡喜；能使眾生斷結使，非余能斷；能使眾生安處良祐福田，非余能安；能使眾生受人信施福度一切，非余能受福度一切；能使眾生入于賢聖法律，非余能入賢聖法律；能使眾生立不退轉，非余能立不退轉地；能使眾生得一切智盡遍三千大千剎土，非余能遍三千大千；能使眾生為人作將導，非余能作將導。何以故？菩薩摩訶薩習此定意，無量法行普週一切使得蒙濟，為開法性弘誓法門，不可思議無限廣大，不為一人凈菩薩道，普及一切難度眾生，于中建立應度無極。

「或時菩薩救濟一人故，沒命代受苦惱。或有菩薩為一人故，從劫至劫初不捨離，要使得度后乃自滅度。或有菩薩欲凈己界斷諸縛著，凈除眾生根本，安處清凈正法出要。復有菩薩執勤苦行不著天福，恒在五道周旋教化。

「或有菩薩得四無畏，教化眾生不

【現代漢語翻譯】 現代漢語譯本：

就這樣，佛法如法雲降臨，普遍滋潤三千大千世界（Three Thousand Great Thousand Worlds），使一切眾生都能得到滋潤，不捨棄最初的誓願，奉行菩薩道（Bodhisattva Path）。菩薩也不會這樣想：『我現在能夠降下法雨，普遍滋潤三千大千世界，使一切眾生都能得到開悟和理解。』為什麼呢？因為菩薩本無分別心和意念，弘揚誓願的慈悲心性是自然而然的緣故。

像這樣的菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）進入這種三昧（Samadhi，禪定）的定意，能夠使眾生最終得到清凈，而不是其他的清凈；能夠使眾生最終得到安穩，而不是其他的安穩；能夠使眾生到達彼岸（the other shore，涅槃），而不是其他的到達；能夠使眾生獲得無極的解脫，而不是其他的解脫；能夠使眾生最終得到歡喜，而不是其他的歡喜；能夠使眾生斷除煩惱的束縛，而不是其他的斷除；能夠使眾生安住在良善的福田（field of merit）中，而不是其他的安住；能夠使眾生接受人們的信仰和佈施，從而獲得一切的福德，而不是其他的接受福德；能夠使眾生進入賢聖的法律，而不是其他的進入賢聖的法律；能夠使眾生立於不退轉的境界，而不是其他的立於不退轉之地；能夠使眾生獲得一切智慧，並且遍及三千大千剎土（Buddha-land），而不是其他的遍及三千大千世界；能夠使眾產生為眾人的引導者，而不是其他的成為引導者。為什麼呢？因為菩薩摩訶薩修習這種定意，以無量的法行普遍地賙濟一切眾生，使他們得到救濟，為他們開啟法性的弘誓法門，這種法門不可思議，無限廣大，不是爲了一個人而清凈菩薩道，而是普及一切難以度化的眾生，在他們之中建立起應該度化的無極眾生。

有時菩薩爲了救濟一個人，不惜犧牲生命，代替他承受苦惱。有時菩薩爲了一個人，從劫（kalpa，佛教時間單位）至劫都不捨棄，一定要使他得到解脫后才自我滅度。有時菩薩想要清凈自己的佛土，斷除一切束縛和執著，清凈眾生的根本，使他們安住在清凈的正法中，從而得到解脫。還有菩薩堅持勤苦的修行，不貪求天上的福報，經常在五道（Five Paths of Rebirth）中輪迴，教化眾生。

有時菩薩獲得四無畏（Four Fearlessnesses），教化眾生不 English version:

Thus, the Dharma, like a cloud, descends and universally moistens the Three Thousand Great Thousand Worlds, enabling all sentient beings to receive its nourishment, without abandoning their original vows, and practicing the Bodhisattva Path. The Bodhisattva also does not think: 'I am now able to send down the rain of Dharma, universally moistening the Three Thousand Great Thousand Worlds, enabling all sentient beings to attain enlightenment and understanding.' Why? Because the Bodhisattva inherently has no discriminating mind or intention; the compassionate nature of upholding vows is natural.

Such a Bodhisattva-Mahāsattva (Great Bodhisattva), entering this Samadhi (meditative absorption), is able to bring sentient beings to ultimate purity, not other purity; able to bring sentient beings to ultimate peace and security, not other peace and security; able to bring sentient beings to reach the other shore (Nirvana), not other reaching; able to bring sentient beings to attain limitless liberation, not other liberation; able to bring sentient beings to ultimate joy, not other joy; able to bring sentient beings to sever the bonds of affliction, not other severing; able to bring sentient beings to dwell in a field of merit, not other dwelling; able to bring sentient beings to receive the faith and offerings of people, thereby obtaining all blessings, not other receiving of blessings; able to bring sentient beings to enter the laws of the wise and noble, not other entering of the laws of the wise and noble; able to bring sentient beings to stand in the state of non-retrogression, not other standing in the ground of non-retrogression; able to bring sentient beings to attain all wisdom and pervade the Three Thousand Great Thousand Buddha-lands, not other pervading the Three Thousand Great Thousand Worlds; able to bring sentient beings to become guides for others, not other becoming guides. Why? Because the Bodhisattva-Mahāsattva cultivates this Samadhi, universally benefiting all sentient beings with immeasurable Dharma practices, enabling them to receive salvation, opening for them the Dharma gate of the vows of Dharma-nature, which is inconceivable, infinitely vast, not purifying the Bodhisattva Path for one person alone, but extending to all difficult-to-transform sentient beings, establishing among them the limitless beings who should be transformed.

Sometimes, a Bodhisattva, in order to save one person, does not hesitate to sacrifice their life, bearing suffering in their place. Sometimes, a Bodhisattva, for the sake of one person, does not abandon them from kalpa (aeon) to kalpa, only self-extinguishing after ensuring their liberation. Sometimes, a Bodhisattva wishes to purify their own Buddha-land, severing all bonds and attachments, purifying the roots of sentient beings, enabling them to dwell in the pure and correct Dharma, thereby attaining liberation. There are also Bodhisattvas who uphold diligent and arduous practices, not craving heavenly blessings, constantly revolving in the Five Paths of Rebirth, teaching and transforming sentient beings.

Sometimes, a Bodhisattva obtains the Four Fearlessnesses, teaching sentient beings without

【English Translation】 Thus, the Dharma, like a cloud, descends and universally moistens the Three Thousand Great Thousand Worlds (Three Thousand Great Thousand Worlds), enabling all sentient beings to receive its nourishment, without abandoning their original vows, and practicing the Bodhisattva Path (Bodhisattva Path). The Bodhisattva also does not think: 'I am now able to send down the rain of Dharma, universally moistening the Three Thousand Great Thousand Worlds, enabling all sentient beings to attain enlightenment and understanding.' Why? Because the Bodhisattva inherently has no discriminating mind or intention; the compassionate nature of upholding vows is natural. Such a Bodhisattva-Mahāsattva (Great Bodhisattva), entering this Samadhi (meditative absorption), is able to bring sentient beings to ultimate purity, not other purity; able to bring sentient beings to ultimate peace and security, not other peace and security; able to bring sentient beings to reach the other shore (the other shore, Nirvana), not other reaching; able to bring sentient beings to attain limitless liberation, not other liberation; able to bring sentient beings to ultimate joy, not other joy; able to bring sentient beings to sever the bonds of affliction, not other severing; able to bring sentient beings to dwell in a field of merit (field of merit), not other dwelling; able to bring sentient beings to receive the faith and offerings of people, thereby obtaining all blessings, not other receiving of blessings; able to bring sentient beings to enter the laws of the wise and noble, not other entering of the laws of the wise and noble; able to bring sentient beings to stand in the state of non-retrogression, not other standing in the ground of non-retrogression; able to bring sentient beings to attain all wisdom and pervade the Three Thousand Great Thousand Buddha-lands (Buddha-land), not other pervading the Three Thousand Great Thousand Worlds; able to bring sentient beings to become guides for others, not other becoming guides. Why? Because the Bodhisattva-Mahāsattva cultivates this Samadhi, universally benefiting all sentient beings with immeasurable Dharma practices, enabling them to receive salvation, opening for them the Dharma gate of the vows of Dharma-nature, which is inconceivable, infinitely vast, not purifying the Bodhisattva Path for one person alone, but extending to all difficult-to-transform sentient beings, establishing among them the limitless beings who should be transformed. Sometimes, a Bodhisattva, in order to save one person, does not hesitate to sacrifice their life, bearing suffering in their place. Sometimes, a Bodhisattva, for the sake of one person, does not abandon them from kalpa (kalpa, Buddhist unit of time) to kalpa, only self-extinguishing after ensuring their liberation. Sometimes, a Bodhisattva wishes to purify their own Buddha-land, severing all bonds and attachments, purifying the roots of sentient beings, enabling them to dwell in the pure and correct Dharma, thereby attaining liberation. There are also Bodhisattvas who uphold diligent and arduous practices, not craving heavenly blessings, constantly revolving in the Five Paths of Rebirth (Five Paths of Rebirth), teaching and transforming sentient beings. Sometimes, a Bodhisattva obtains the Four Fearlessnesses (Four Fearlessnesses), teaching sentient beings without

懷怯弱。或有菩薩得四辯才，人來詰問理通無礙。或有菩薩堪任說法，不著榮冀僥倖求利。或有菩薩得總持門，分別法觀修不凈行。或有菩薩得佛定意，立一切智不捨卻妄想。或有菩薩得佛出要，令一切人出家學道。或有菩薩得神通慧，行權方便隨形而入。

「或有菩薩得無形觀三昧，入虛空界行不思議。或有菩薩得滅盡定，現取滅度不處泥洹。或有菩薩得七觀道，外現威儀內實充足。或有菩薩得天眼通，遍察十方無量諸佛，咨受未聞而自娛樂。或有菩薩得天耳通，遍聞眾聲分別善惡，輒往能度不令墮墜。或有菩薩得心意通，以神足力往而度之。或有菩薩得宿命通，自知宿命亦知他人所從來處，隨類降伏不墮邊際。

「或有菩薩得漏盡通，能斷一切眾生結縛。或有菩薩坐樹王下，得佛神德威儀法則，威儀成就、種性成就、父母成就、居家成就。或有眾生得佛光明，住佛所住心進如月初。或有眾生住佛慧地，能以智劍割斷塵垢。如是菩薩摩訶薩七十五法、如來深藏不思議行，得成作佛終不退轉，亦非羅漢辟支所及。

「如是，天子！菩薩摩訶薩得此眾行定意者，能使三千大千世界盡黃金色，招喚一切眾生之類，悉向無上正真之道。

「如是，天子！當以此法教化眾生，乃應菩薩律。復有菩薩修

【現代漢語翻譯】 現代漢語譯本 懷抱怯弱之心。或者有菩薩獲得四種辯才（四無礙辯：義無礙辯、法無礙辯、辭無礙辯、樂說無礙辯），人們前來詰問，也能義理通達，毫無阻礙。或者有菩薩能夠勝任說法，不貪著榮華，不冀求僥倖，不求取利益。或者有菩薩獲得總持法門（陀羅尼，總攝憶持一切法而不忘失的智慧），分別觀察諸法，修習不凈觀。或者有菩薩獲得佛的禪定意境，立下成就一切智慧的誓願，但不捨棄虛妄的念想。或者有菩薩獲得脫離輪迴的關鍵，令一切人出家修學佛道。或者有菩薩獲得神通智慧，運用權巧方便，隨順眾生的形態而進入他們的世界。

『或者有菩薩獲得無形觀三昧（一種禪定），進入虛空界，行持不可思議之事。或者有菩薩獲得滅盡定（一種極深的禪定狀態），示現進入涅槃，但不真正處於涅槃之中。或者有菩薩獲得七觀道（七種觀智），外表威儀莊嚴，內心充實。或者有菩薩獲得天眼通（能見六道眾生生死苦樂及世間一切景象的神通），普遍觀察十方無量諸佛，請教接受未曾聽聞的教法，並以此為樂。或者有菩薩獲得天耳通（能聽見六道眾生一切聲音的神通），普遍聽聞各種聲音，分別善惡，立即前往救度，不令眾生墮落。或者有菩薩獲得心意通（能知他人心念的神通），以神通足力前往救度他們。或者有菩薩獲得宿命通（能知自身及他人過去世的神通），自己知道宿命，也知道他人從何處而來，隨順眾生的根性降伏他們，不墮入斷常二邊。』

『或者有菩薩獲得漏盡通（斷盡一切煩惱的神通），能夠斷除一切眾生的煩惱束縛。或者有菩薩坐在菩提樹下，獲得佛的神力、德行、威儀和法則，威儀成就、種性成就、父母成就、居家成就。或者有眾生獲得佛的光明，安住于佛所安住的境界，心懷精進，如同初升的月亮。或者有眾生安住于佛的智慧之地，能夠以智慧之劍割斷塵垢。這樣的菩薩摩訶薩，具備七十五種法，如來甚深寶藏中不可思議的行持，得以成就佛果，終不退轉，也不是阿羅漢和辟支佛所能達到的。』

『如是，天子！菩薩摩訶薩獲得這些眾多的行持和禪定意境，能夠使三千大千世界都變成黃金色，招喚一切眾生，都趨向無上正真之道。

『如是，天子！應當用這些法教化眾生，才符合菩薩的戒律。還有菩薩修……』

【English Translation】 English version Harboring timidity. Or there are Bodhisattvas who have attained the four eloquence (four unobstructed eloquence: eloquence of meaning, eloquence of dharma, eloquence of expression, eloquence of joyful speaking), and when people come to question them, they can understand the principles without any hindrance. Or there are Bodhisattvas who are capable of expounding the Dharma, not attached to glory, not hoping for luck, and not seeking profit. Or there are Bodhisattvas who have attained the Dharani (the power of retaining all teachings without forgetting), distinguishing and observing the Dharma, and practicing the impure contemplation. Or there are Bodhisattvas who have attained the Buddha's state of Samadhi, making a vow to achieve all wisdom, but not abandoning delusive thoughts. Or there are Bodhisattvas who have attained the key to liberation from Samsara, causing all people to leave home and study the Buddhist path. Or there are Bodhisattvas who have attained supernatural wisdom, using skillful means to enter the world according to the forms of sentient beings.

'Or there are Bodhisattvas who have attained the Formless Contemplation Samadhi (a type of meditation), entering the realm of emptiness and performing inconceivable deeds. Or there are Bodhisattvas who have attained the Extinction Samadhi (a very deep state of meditation), manifesting entering Nirvana, but not truly being in Nirvana. Or there are Bodhisattvas who have attained the Seven Contemplations (seven kinds of wisdom), outwardly displaying dignified conduct, inwardly being truly fulfilled. Or there are Bodhisattvas who have attained the Heavenly Eye (the supernatural power to see the births and deaths of beings in the six realms and all phenomena in the world), universally observing the countless Buddhas in the ten directions, asking for and receiving teachings that have not been heard, and taking pleasure in this. Or there are Bodhisattvas who have attained the Heavenly Ear (the supernatural power to hear all sounds of beings in the six realms), universally hearing all kinds of sounds, distinguishing good and evil, and immediately going to save them, not letting sentient beings fall. Or there are Bodhisattvas who have attained the Mind-Reading Power (the supernatural power to know the thoughts of others), using their supernatural power of feet to go and save them. Or there are Bodhisattvas who have attained the Power of Knowing Past Lives (the supernatural power to know one's own and others' past lives), knowing their own past lives and also knowing where others come from, subduing them according to their nature, not falling into the extremes of permanence or annihilation.'

'Or there are Bodhisattvas who have attained the Exhaustion of Outflows (the supernatural power to end all defilements), able to cut off the bonds of all sentient beings. Or there are Bodhisattvas who sit under the Bodhi tree, attaining the Buddha's divine power, virtue, dignity, and laws, achieving accomplishment in dignity, accomplishment in lineage, accomplishment in parents, and accomplishment in household. Or there are sentient beings who attain the Buddha's light, abiding in the place where the Buddha abides, with a mind of diligence, like the rising moon. Or there are sentient beings who abide in the Buddha's wisdom ground, able to cut off dust and defilements with the sword of wisdom. Such Bodhisattva-Mahasattvas, possessing seventy-five dharmas, the inconceivable practices in the profound treasury of the Tathagata, are able to achieve Buddhahood, never retreating, and are not attainable by Arhats and Pratyekabuddhas.'

'Thus, son of heaven! Bodhisattva-Mahasattvas who attain these many practices and states of Samadhi are able to turn the three thousand great thousand worlds into the color of gold, summoning all kinds of sentient beings, all towards the unsurpassed, true, and correct path.

'Thus, son of heaven! You should use these dharmas to teach sentient beings, which is in accordance with the Bodhisattva's precepts. There are also Bodhisattvas who cultivate...'

十二法，所行無礙，進止行來修菩薩道。云何為十二？一者、降伏魔兵現十力行；二者、與共功德無生滅想；三者、能以神力充一切愿；四者、依無著力見佛變化；五者、如己所種善本功德，能施一切無有悔吝；六者、修第一法過於佛量；七者、知生為苦不染三有；八者、無盡道本而自娛樂；九者、知聲聞行亦不染著；十者、知緣覺法舍離不從；十一者、無礙道法行九次第；十二者、當化父母眷屬成就。是謂，天子！十二無礙清凈道本，菩薩當念修習成其道果。

「天子當知，菩薩摩訶薩當習一心定意，想知滅有十事，知過去未來現在，如佛所行而無有異。云何想知滅有十事？一者、觀色形像本無所有，亦不染著起形想法，菩薩摩訶薩如佛所行而無有異。爾時，菩薩修相好度無極，一一相者，如佛所行而無有異。菩薩神智變化無方，應化眾生隨緣往度，如佛所行而無有異。爾時，菩薩化無量身色像第一，以八種音聲勸導眾生，如佛所行而無有異。又彼菩薩凈佛國土，觀察眾生心意所念，威儀禮節不失禁戒，如佛所行而無有異。爾時，菩薩復入定意正受三昧，能憶眾生分別音響強記不忘，如佛所行而無有異。又彼菩薩行十明慧，無限無量不可窮盡，亦使眾生習此法本，應適隨時轉無上法輪，如佛所行而無有異。又

【現代漢語翻譯】 現代漢語譯本： 有十二種修行方法，能使菩薩的行動沒有阻礙，無論進退行走，都能修習菩薩道。什麼是這十二種方法呢？第一，降伏魔軍，展現如來的十種力量；第二，與眾生共有功德，不起生滅的念頭；第三，能夠以神通力滿足一切眾生的願望；第四，依靠無著的智慧，見到佛陀的種種變化；第五，把自己所種的善根功德，施捨給一切眾生，沒有後悔和吝嗇；第六，修習最上乘的佛法，超過佛陀的度量；第七，了知生死是苦，不被三界所染著；第八，以無盡的佛道為根本，並從中獲得快樂；第九，了知聲聞乘的修行，但不染著于其中；第十，了知緣覺乘的法門，捨棄而不追隨；第十一，以無礙的道法，修習九次第定；第十二，教化父母眷屬，使他們成就道業。這就是，天子！這十二種無礙清凈的道之根本，菩薩應當常常憶念修習，成就菩提道果。

天子應當知道，菩薩摩訶薩應當修習一心禪定，以想念來了解滅盡有十件事，了知過去、未來、現在三世，如同佛陀所行一樣，沒有差異。什麼是用想念來了解滅盡有的十件事呢？第一，觀察色相，其本質本無所有，也不染著於色相，不起執著于形體的想法，菩薩摩訶薩如同佛陀所行一樣，沒有差異。這時，菩薩修習相好，達到無極的境界，每一個相好，都如同佛陀所行一樣，沒有差異。菩薩的神通智慧變化無窮，應眾生的根器而化現，隨順因緣前往度化，如同佛陀所行一樣，沒有差異。這時，菩薩化現無量身，色相第一，用八種音聲勸導眾生，如同佛陀所行一樣，沒有差異。而且，這位菩薩清凈佛國，觀察眾生的心意所念，威儀禮節不失禁戒，如同佛陀所行一樣，沒有差異。這時，菩薩又進入禪定，安住于正受三昧，能夠憶念眾生，分辨音響，記憶力強而不忘失，如同佛陀所行一樣，沒有差異。而且，這位菩薩修習十種明慧，無限無量，不可窮盡，也使眾生修習這個法本，應時應機地轉動無上法輪，如同佛陀所行一樣，沒有差異。又

【English Translation】 English version: There are twelve practices that enable a Bodhisattva's actions to be unimpeded, allowing them to cultivate the Bodhisattva path whether advancing, retreating, walking, or staying. What are these twelve? First, subduing the armies of Mara (demon), manifesting the ten powers of a Tathagata; second, sharing merits with all beings, without conceiving thoughts of arising and ceasing; third, being able to fulfill all beings' wishes with supernatural powers; fourth, relying on non-attachment to witness the transformations of the Buddhas; fifth, bestowing the roots of goodness and merits one has cultivated upon all beings, without regret or stinginess; sixth, cultivating the foremost Dharma, surpassing the measure of the Buddhas; seventh, knowing that birth is suffering, and not being defiled by the three realms of existence (desire realm, form realm, formless realm); eighth, taking the inexhaustible path as the foundation and finding joy in it; ninth, understanding the practices of the Sravakas (voice-hearers) without becoming attached to them; tenth, understanding the Dharma of the Pratyekabuddhas (solitary Buddhas), abandoning it and not following it; eleventh, practicing the nine successive stages of meditative absorption with unobstructed Dharma; twelfth, transforming one's parents and relatives, helping them to achieve accomplishment. These, O son of the gods! are the twelve unobstructed and pure roots of the path. Bodhisattvas should constantly remember and cultivate them to achieve the fruit of the path.

O son of the gods, you should know that a Bodhisattva-Mahasattva (great being) should cultivate one-pointed concentration, using thought to understand the ten aspects of the cessation of existence, knowing the past, future, and present as the Buddhas have practiced, without any difference. What are the ten aspects of understanding the cessation of existence through thought? First, observing forms and appearances, knowing that their essence is originally without substance, and not being defiled by forms, not giving rise to thoughts attached to form. A Bodhisattva-Mahasattva practices as the Buddhas have practiced, without any difference. At this time, the Bodhisattva cultivates the marks and characteristics (of a Buddha), reaching the ultimate limit. Each mark and characteristic is as the Buddhas have practiced, without any difference. The Bodhisattva's divine wisdom transforms without limit, manifesting according to the capacities of beings, going forth to liberate them according to conditions, as the Buddhas have practiced, without any difference. At this time, the Bodhisattva transforms into limitless bodies, with the foremost appearances, using the eight kinds of voices to exhort beings, as the Buddhas have practiced, without any difference. Moreover, this Bodhisattva purifies the Buddha-land, observing the thoughts and intentions of beings, maintaining proper conduct and etiquette without violating the precepts, as the Buddhas have practiced, without any difference. At this time, the Bodhisattva again enters into meditative concentration, abiding in right samadhi (concentration), able to remember beings, distinguish sounds, and remember strongly without forgetting, as the Buddhas have practiced, without any difference. Moreover, this Bodhisattva practices the ten kinds of wisdom, which are limitless, immeasurable, and inexhaustible, and also enables beings to cultivate this Dharma foundation, appropriately and timely turning the unsurpassed Dharma wheel, as the Buddhas have practiced, without any difference. Moreover,

彼菩薩得四無畏，在大眾中作師子吼，不斷賢聖如來正法，復以此法教化眾生，皆悉成就得無上道，逮一切智無所掛礙，如佛所行而無有異。又彼菩薩口所演教，遍佈一切入三世行，盡諸有漏成無漏行，神通智達能化一切，如佛所行。又彼菩薩得佛無畏十力具足，見佛國土眾生清凈，如佛所行而無有異。

「如是，天子！菩薩摩訶薩行此十事者，進成作佛而無有難。何以故？一切諸法本無所有，亦不來時亦不去時，諸法無相相亦無所有，諸法無聲聲本無形，本性自空。何以故？聲從空出還歸於空，眾生染污從起識想。天子當知，吾昔求道，從無數劫分別本末，未能究盡一法定意。云何為一法？所謂無念也。菩薩得無念定意者，觀一切法皆悉無形。如是，天子！吾今成佛，由此一行，得成無上正真之道。」

爾時，凈居天子前白佛言：「世尊！如今所聞菩薩所行，諸法無量難可究竟，眾生若干諸根不同，云何欲得成無上正真之道？又聞佛言，如佛所行而無有異。今問如來，云何如佛所行而無有異？唯愿世尊一一分別。」

爾時，天子復白佛言：「菩薩所行其法各異，志意所趣行跡不同。云何？世尊！如佛所行菩薩不異者，何以故不名為佛？何以故十力不具降伏魔宮？何以故不名為一切智？何以故不名

【現代漢語翻譯】 現代漢語譯本： 那位菩薩獲得四種無畏，在大眾之中發出如獅子般的吼聲，使賢聖如來的正法得以延續不斷，並且用這種正法教化眾生，使他們都能成就無上正道，獲得一切智慧而沒有任何障礙，如同佛陀所行一樣沒有任何差別。而且那位菩薩口中所宣說的教法，遍佈一切，進入過去、現在、未來三世的修行，斷盡所有有漏之行，成就無漏之行，以神通智慧通達一切，如同佛陀所行一樣。 此外，那位菩薩獲得佛陀的無畏，具備十種力量，見到佛國國土和眾生都清凈，如同佛陀所行一樣沒有任何差別。

『正是這樣，天子！菩薩摩訶薩如果修行這十件事，就能順利成佛而沒有任何困難。為什麼呢？因為一切諸法本來就什麼都沒有，既不是從哪裡來，也不是到哪裡去，諸法沒有自相，相的自性也是空無所有，諸法沒有聲音，聲音的本體也沒有形狀，其本性本來就是空。為什麼呢？因為聲音從空中產生，最終還是迴歸于空，眾生的染污是從生起識別和思慮而產生的。天子你應該知道，我過去求道時，從無數劫以來分別諸法的本末，都不能完全明白一個法，從而達到心意專注。什麼是一個法呢？就是所謂的無念。菩薩如果得到無念的定力，就能觀察到一切諸法都沒有形狀。正是這樣，天子！我現在成佛，就是因為修行這一個法門，才得以成就無上正真之道。』

當時，凈居天子（Suddhavasa Deva，色界天眾）上前對佛說：『世尊！如今聽聞菩薩所修行的法門，諸法無量無邊難以窮盡，眾生的根器也各有不同，要如何才能成就無上正真之道呢？又聽佛說，如同佛陀所行一樣沒有任何差別。現在請問如來，要如何才能如同佛陀所行一樣沒有任何差別呢？希望世尊能夠一一分別解說。』

當時，天子又對佛說：『菩薩所修行的法門各有不同，志向和意願所趨向的修行道路也不一樣。為什麼呢？世尊！如果如同佛陀所行一樣菩薩沒有差別，為什麼不稱為佛呢？為什麼不具備十力來降伏魔宮呢？為什麼不被稱為一切智呢？為什麼不被稱為...

【English Translation】 English version: That Bodhisattva obtains the four fearlessnesses, roars like a lion in the great assembly, ensures the continuous transmission of the virtuous and noble Tathagata's (如來, Thus Come One) true Dharma (法, law; teaching), and uses this Dharma to teach and transform sentient beings, enabling them all to achieve unsurpassed enlightenment, attain all wisdom without any hindrance, and be no different from the conduct of the Buddha. Moreover, the teachings proclaimed by that Bodhisattva's mouth pervade everything, enter the practice of the three times (past, present, and future), exhaust all defiled actions, accomplish undefiled actions, and with supernatural wisdom, are able to transform everything, just like the Buddha's conduct. Furthermore, that Bodhisattva obtains the Buddha's fearlessness, is complete with the ten powers, and sees the Buddha's land and sentient beings as pure, just like the Buddha's conduct without any difference.

'Thus it is, son of the gods! If a Bodhisattva-Mahasattva (菩薩摩訶薩, great being bodhisattva) practices these ten things, they will advance towards becoming a Buddha without any difficulty. Why? Because all dharmas (法, phenomena) are originally without any substance, neither coming from anywhere nor going anywhere. Dharmas have no inherent characteristics, and the characteristics of phenomena are also without any substance. Dharmas have no sound, and the essence of sound has no form; its inherent nature is empty. Why? Because sound arises from emptiness and returns to emptiness. The defilements of sentient beings arise from the arising of discriminating thoughts. Son of the gods, you should know that when I sought the Way in the past, I distinguished the beginning and end of dharmas for countless eons, but I could not fully comprehend a single dharma to achieve single-mindedness. What is that single dharma? It is so-called non-thought (無念, no-thought). If a Bodhisattva obtains the samadhi (定, concentration) of non-thought, they will observe that all dharmas are without form. Thus it is, son of the gods! I have now become a Buddha because of practicing this one dharma, and I have attained the unsurpassed, true, and correct Way.'

At that time, the Suddhavasa Deva (凈居天子, Pure Abode Heaven deity) stepped forward and said to the Buddha, 'World Honored One! Now that I have heard of the practices of the Bodhisattvas, the dharmas are immeasurable and difficult to fathom, and the faculties of sentient beings are also different. How can one attain the unsurpassed, true, and correct Way? Also, I have heard the Buddha say that it is no different from the conduct of the Buddha. Now I ask the Tathagata (如來, Thus Come One), how can it be no different from the conduct of the Buddha? I hope the World Honored One will explain each point separately.'

At that time, the son of the gods again said to the Buddha, 'The practices of the Bodhisattvas are different, and their aspirations and paths of practice are not the same. Why is it, World Honored One, that if it is no different from the conduct of the Buddha, why are they not called Buddhas? Why do they not possess the ten powers to subdue the palace of Mara (魔, demon)? Why are they not called all-knowing? Why are they not called...

為覺了一切諸法？何以故不名為遍觀行菩薩道？何以故不坐佛道場頒宣緣起？何以故不名為最正覺？何以故？不知三世正法諸佛所行？何故不住壽一劫宣佈智慧？何故不依猗諸法修正受定意？何故不分別法界進無量慧教誨菩薩以為眷屬？」

爾時，世尊告凈居天子曰：「善哉，善哉！族姓子！如汝所問，已過諸量，今當與汝說。諦聽諦聽，善思念之！天子！今問菩薩所行與佛無異者，一切善男子、善女人，覺了諸法無形不可見，菩薩弘誓廣及一切當來過去今現在有形之類，展轉相成未獲智慧清凈空觀，設當得智慧者，故名為如來、至真、等正覺，倚菩薩慧化度眾生，自得復授彼，是謂菩薩道能斷三毒、不興十惡、盡如來境界，是謂名為十力。已越凡夫立菩薩行跡，心不移動于無上正真之道，是謂名為菩薩。若復善男子、善女人，分別法界共相受入，是謂名為一切智。猶如諸法本無相貌，以眾生故各有名號，可就知就、可舍知舍，不離善本修菩薩道，是謂名為菩薩。

「猶如菩薩分別無一無二，自然出生諸度無極。復自覺了亦使眾人同其法相，是謂名為佛。猶如彼菩薩不見二三諸法所生，善察不忘思惟達了，法從何起？法從何滅？轉法輪者為是何人？聞法是誰？能解知一切諸法者，是謂名為菩薩。猶如菩薩

【現代漢語翻譯】 現代漢語譯本： 爲了覺悟一切諸法，為什麼不稱為遍觀行菩薩道？為什麼不坐在佛道場宣講緣起？為什麼不稱為最正覺？為什麼呢？因為不知三世正法諸佛所行？為什麼不住壽一劫宣佈智慧？為什麼不依據諸法修正受定意？為什麼不分別法界，以無量智慧教誨菩薩作為眷屬？」

這時，世尊告訴凈居天子（Śuddhāvāsa, 居住在色界凈居天的天人）說：『好啊，好啊！善男子！你所問的問題，已經超越了各種衡量。現在我將為你解說。仔細聽，仔細聽，好好思考！天子！現在你問菩薩所行與佛沒有差別，（這是因為）一切善男子、善女人，覺悟到諸法無形不可見，菩薩的弘大誓願廣泛地涵蓋一切未來、過去、現在有形之物，輾轉相成卻未獲得智慧清凈的空觀，如果能夠獲得智慧，因此被稱為如來（Tathāgata, 佛的稱號之一）、至真、等正覺（Samyak-saṃbuddha, 佛的稱號之一），依靠菩薩的智慧教化眾生，自己獲得后又傳授給他人，這就是菩薩道，能夠斷除貪嗔癡三毒、不興起十惡、窮盡如來的境界，這就是所謂的十力（daśa-bala, 如來的十種力量）。已經超越了凡夫，樹立了菩薩的行跡，內心不為無上正真之道所動搖，這就是所謂的菩薩。如果善男子、善女人，分別法界，共同接受並融入，這就是所謂的一切智（sarvajñā, 佛的智慧）。猶如諸法本來沒有相貌，因為眾生的緣故各有名稱，可以接近的就接近，可以捨棄的就捨棄，不離開善良的根本修菩薩道，這就是所謂的菩薩。

『猶如菩薩分別無一無二，自然出生各種度無極（pāramitā, 達到彼岸的方法）。又自覺悟，也使眾人同樣覺悟其法相，這就是所謂的佛。猶如那菩薩不見二三諸法所生，善於觀察而不忘記，思考並通達，法從何處生起？法從何處滅去？轉法輪（dharma-cakra, 佛法）的人是誰？聽法的人是誰？能夠了解一切諸法的人，這就是所謂的菩薩。猶如菩薩

【English Translation】 English version: Why, having awakened to all dharmas, is it not called the Bodhisattva path of pervasive contemplation? Why does it not sit in the Buddha's bodhimaṇḍa (place of enlightenment) and proclaim dependent origination? Why is it not called the Most Perfect Enlightenment? Why? Is it because it does not know the practices of the Buddhas of the three times who uphold the true Dharma? Why does it not abide for one kalpa (an immense period of time) to proclaim wisdom? Why does it not rely on the dharmas to cultivate and receive samādhi (a state of meditative consciousness)? Why does it not distinguish the realm of Dharma and advance boundless wisdom to teach Bodhisattvas as its retinue?'

At that time, the World-Honored One said to the Śuddhāvāsa (pure abode) Deva-putra (son of the gods): 'Excellent, excellent! Son of a good family! Your questions have surpassed all measures. Now I will explain it to you. Listen carefully, listen carefully, and contemplate it well! Deva-putra! Now you ask why the Bodhisattva's practice is no different from the Buddha's. (It is because) all good men and good women awaken to the formless and invisible nature of all dharmas. The Bodhisattva's vast vows extend to all sentient beings, past, present, and future, who are caught in a cycle of interdependent arising but have not yet attained the wisdom of pure emptiness. If they can attain wisdom, they are therefore called Tathāgata (one of the titles of the Buddha), the Truly Realized One, the Samyak-saṃbuddha (Perfectly Enlightened One). Relying on the Bodhisattva's wisdom to transform and liberate sentient beings, attaining it themselves and then bestowing it upon others, this is called the Bodhisattva path, which can sever the three poisons (greed, hatred, and delusion), not give rise to the ten evils, and exhaust the realm of the Tathāgata. This is what is called the Ten Powers (daśa-bala, the ten powers of the Tathāgata). Having transcended ordinary beings, they establish the path of the Bodhisattva, their minds unwavering on the path of unsurpassed, true enlightenment. This is what is called a Bodhisattva. If good men and good women distinguish the realm of Dharma, mutually accepting and entering into it, this is what is called omniscience (sarvajñā, the wisdom of the Buddha). Just as all dharmas are originally without characteristics, but each has a name because of sentient beings, approaching what can be approached, abandoning what can be abandoned, without departing from the root of goodness, cultivating the Bodhisattva path, this is what is called a Bodhisattva.'

'Just as the Bodhisattva distinguishes without one or two, naturally giving rise to various pāramitās (perfections, ways to reach the other shore). Moreover, they awaken themselves and also cause others to awaken to the same Dharma characteristics. This is what is called a Buddha. Just as that Bodhisattva does not see the arising of two or three dharmas, skillfully observes without forgetting, contemplates and understands, where does the Dharma arise from? Where does the Dharma cease from? Who is the one who turns the dharma-cakra (wheel of Dharma)? Who is the one who hears the Dharma? The one who can understand all dharmas, this is what is called a Bodhisattva. Just like a Bodhisattva

以其慧眼遍觀三千大千世界，有愛慾心無愛慾心，有愚癡心無愚癡心，有瞋恚心無瞋恚心，復能思惟遍斷根本者，是故名慧眼。

「複次，慧眼菩薩周旋往返游諸佛境界，盡知眾生心心所念應度不度，便能入化隨類度之，是謂名為菩薩。猶如菩薩以諸光明普有所照遍諸境界，示以無量智慧，憶諸佛世尊深奧之法，是謂名為菩薩。

「猶如菩薩以智慧光乃能照曜虛空境界，如來神智而現在前，閉塞罪門開泥洹路，復不染著十八本持無著無縛，是謂名為菩薩。猶如菩薩以佛威儀而自修習分別，如來獨步無侶，名色六入更樂受有生死，過去三世眾生本末一一悉知，名為無等侶。

「猶如菩薩紹繼如來、不斷佛種施行佛事，生者不知生、滅者不知滅，本無虛寂具四等心，亦復分別本無今有、本有今無，解了悉空不生若干念，是故名為佛。猶如菩薩得神通慧觀眾生，劫有近有遠，劫遠不以為戚，劫近不以為喜，成劫敗劫亦復如是，攝意持心而不亂者，是故名為菩薩。」

佛復告凈居天子：「若善男子、善女人行菩薩道，復當思惟一切諸法，從初發意乃至成佛，不計吾我我人壽命，自然其行斷諸塵垢，此乃名曰修菩薩道。

「復有菩薩發求道者，為一切眾生荷負苦行，亦復不見有得道者，亦復能度

【現代漢語翻譯】 現代漢語譯本：以他的慧眼遍觀三千大千世界（一個包含無數個世界的宇宙），觀察眾生是否有愛慾之心，是否有愚癡之心，是否有瞋恚之心，並且能夠思惟如何徹底斷除這些煩惱的根本，因此稱為慧眼。

『再者，慧眼菩薩周遊往返于各個佛的境界，完全瞭解眾生心中所想，知道哪些應該被度化，哪些不應該被度化，便能化身進入各種形態，隨順眾生的類別來度化他們，這被稱為菩薩。就像菩薩用各種光明普遍照耀各個境界，展示無量的智慧，憶念諸佛世尊深奧的佛法，這被稱為菩薩。』

『就像菩薩用智慧之光照耀虛空境界，使如來的神通智慧顯現在眼前，關閉罪惡之門，開闢通往涅槃（Nirvana）的道路，並且不執著於十八本持（十八種感官的執著），沒有執著也沒有束縛，這被稱為菩薩。就像菩薩以佛的威儀來修習和分辨，如來是獨自前行沒有同伴的，眾生執著于名色（Nama-rupa，精神和物質）、六入（六根，即眼、耳、鼻、舌、身、意）、更樂（感受）、受（體驗）、有（存在）、生死（生與死），菩薩能一一知曉過去三世眾生的本末，被稱為無等侶。』

『就像菩薩繼承如來的事業，不斷絕佛的種子，施行佛的事業，生者不知道生從何來，滅者不知道滅往何處，本來是虛無寂靜的，卻具備慈、悲、喜、舍四種平等心，也能分辨本來沒有現在有，本來有現在沒有，理解一切都是空性的，不生起各種雜念，因此稱為佛。就像菩薩獲得神通智慧觀察眾生，知道劫（Kalpa，宇宙時期）有近有遠，劫遠不因此感到憂愁，劫近不因此感到歡喜，成劫（宇宙形成時期）和敗劫（宇宙毀滅時期）也是如此，攝持心意而不散亂，因此稱為菩薩。』

佛陀又告訴凈居天子（Śuddhāvāsa）：『如果善男子、善女人行菩薩道，應當思惟一切諸法，從最初發心直到成佛，不計較我、我所、人、壽命，自然而然地修行，斷除各種塵垢，這才能稱為修菩薩道。』

『又有菩薩發起求道之心，為一切眾生承擔苦行，也不認為有得道者，也能夠度化眾生。

【English Translation】 English version: With his wisdom eye, he thoroughly observes the three thousand great thousand worlds (a universe containing countless worlds), observing whether beings have desires, whether they have ignorance, whether they have anger, and is able to contemplate how to completely cut off the root of these afflictions, therefore he is called the wisdom eye.

'Furthermore, the Bodhisattva with the wisdom eye travels back and forth in the realms of all Buddhas, fully understanding what beings are thinking in their hearts, knowing who should be saved and who should not be saved, and is able to transform himself into various forms, according to the categories of beings, to save them. This is called a Bodhisattva. Just as a Bodhisattva uses various lights to universally illuminate all realms, displaying immeasurable wisdom, remembering the profound Dharma of all Buddhas, this is called a Bodhisattva.'

'Just as a Bodhisattva uses the light of wisdom to illuminate the realm of emptiness, causing the divine wisdom of the Tathagata (如來) to appear before him, closing the gates of sin and opening the path to Nirvana (泥洹), and is not attached to the eighteen elements of clinging (the attachments of the eighteen senses), without attachment and without bondage, this is called a Bodhisattva. Just as a Bodhisattva cultivates and distinguishes himself with the demeanor of a Buddha, the Tathagata walks alone without companions, beings are attached to Nama-rupa (名色, mind and matter), the six entrances (六入, the six senses, namely eye, ear, nose, tongue, body, and mind), further delight (更樂), experience (受), existence (有), birth and death (生死), the Bodhisattva can know the beginning and end of beings in the past three lives, and is called the unparalleled companion.'

'Just as a Bodhisattva continues the work of the Tathagata, never ceasing the seed of the Buddha, performing the deeds of the Buddha, those who are born do not know where they come from, those who perish do not know where they go, originally empty and silent, yet possessing the four equal minds of loving-kindness, compassion, joy, and equanimity, and can also distinguish what was originally not there but is now there, what was originally there but is now not there, understanding that everything is empty, not giving rise to various distracting thoughts, therefore he is called a Buddha. Just as a Bodhisattva obtains supernatural powers and wisdom to observe beings, knowing that a Kalpa (劫, cosmic period) is near or far, not being sad because the Kalpa is far, not being happy because the Kalpa is near, and the same is true of the formation Kalpa (成劫) and the destruction Kalpa (敗劫), restraining the mind and not being disturbed, therefore he is called a Bodhisattva.'

The Buddha further told the Śuddhāvāsa (凈居天子) Deva: 'If good men and good women practice the Bodhisattva path, they should contemplate all Dharmas, from the initial aspiration until becoming a Buddha, not calculating self, what belongs to self, others, or lifespan, naturally cultivating and cutting off various defilements, this can be called practicing the Bodhisattva path.'

'Furthermore, there are Bodhisattvas who initiate the mind of seeking the Way, bearing the burden of suffering for all beings, and also do not see anyone who has attained the Way, and are also able to save beings.

阿僧祇無量眾生，有受證者不受證者，于中受決無所染著，此乃名曰修菩薩道。

「複次，天子！若善男子、善女人，分別三空無量深法如實知之。云何為三空？一者、有覺有觀；二者、無覺有觀；三者、無覺無觀。是謂三空，菩薩所行。」

復告天子：「復有三空。云何為三？一者、盡空；二者、無盡空；三者、非盡非無盡空。是謂三空，菩薩所行。」

佛復告天子：「復有三空：一者、生空；二者、無生空；三者、非生非無生空。是謂三空，菩薩所行。」

佛復告天子：「復有三空。云何為三？一者、住空；二者、無住空；三者、非住非無住空。」

爾時，凈居天子白佛言：「世尊！過去當來今現在諸法，一切眾生盡有生滅著斷，有此三空不乎？」

佛告天子：「我今與汝說，善思念之！云何為住空？所謂住空，無為寂靜是也。天子當知，云何為無住空？汝身及我是也。云何為非住非無住空？一切有形三世諸法是也。」

佛復告天子：「若善男子、善女人，解此三空者，便能盡解一切諸法，五盛陰身亦復如是，是謂菩薩道。」

佛復告天子：「諸法無合無散，亦不見凈亦不見不凈，亦不自念言：『若我成佛，當於某處生，國土郡縣父母宗親姓氏名氏。』亦復不

【現代漢語翻譯】 現代漢語譯本：阿僧祇（asamkhya，意為無數）無量的眾生中，有獲得證悟的，也有未獲得證悟的，在其中獲得決斷而無所執著，這便稱作修行菩薩道。

『再者，天子！如果善男子、善女人，能如實地分別並瞭解三種空性無量深奧的法。什麼是三種空性呢？第一種是，有覺有觀；第二種是，無覺有觀；第三種是，無覺無觀。這便是三種空性，是菩薩所修行的。』

佛又告訴天子：『還有三種空性。什麼是三種空性呢？第一種是，盡空；第二種是，無盡空；第三種是，非盡非無盡空。這便是三種空性，是菩薩所修行的。』

佛又告訴天子：『還有三種空性：第一種是，生空；第二種是，無生空；第三種是，非生非無生空。這便是三種空性，是菩薩所修行的。』

佛又告訴天子：『還有三種空性。什麼是三種空性呢？第一種是，住空；第二種是，無住空；第三種是，非住非無住空。』

這時，凈居天子問佛說：『世尊！過去、未來、現在的一切諸法，一切眾生都有生滅和執著，有這三種空性存在嗎？』

佛告訴天子：『我現在為你解說，好好思考並記住！什麼是住空呢？所謂住空，就是無為寂靜。天子應當知道，什麼是無住空呢？就是你的身體和我。什麼是非住非無住空呢？就是一切有形的三世諸法。』

佛又告訴天子：『如果善男子、善女人，能夠理解這三種空性，便能完全理解一切諸法，五盛陰身（panca-skandha，意為構成個體的五種要素，即色、受、想、行、識）也是如此，這便是菩薩道。』

佛又告訴天子：『諸法沒有聚合也沒有離散，也看不到清凈也看不到不清凈，也不自己想：『如果我成佛，應當在某處出生，國土郡縣父母宗親姓氏名氏。』也不』

【English Translation】 English version: Among the asamkhya (innumerable) beings, there are those who attain enlightenment and those who do not. Among them, those who receive resolution without attachment are said to be practicing the Bodhisattva path.

'Furthermore, O son of the gods! If good men and good women can truly understand and discern the immeasurable and profound Dharma of the three emptinesses, what are the three emptinesses? The first is with awareness and observation; the second is without awareness but with observation; the third is without awareness and without observation. These are the three emptinesses, which are practiced by Bodhisattvas.'

The Buddha further told the son of the gods: 'There are also three emptinesses. What are the three? The first is exhausted emptiness; the second is inexhaustible emptiness; the third is neither exhausted nor inexhaustible emptiness. These are the three emptinesses, which are practiced by Bodhisattvas.'

The Buddha further told the son of the gods: 'There are also three emptinesses: The first is emptiness of birth; the second is emptiness of non-birth; the third is emptiness of neither birth nor non-birth. These are the three emptinesses, which are practiced by Bodhisattvas.'

The Buddha further told the son of the gods: 'There are also three emptinesses. What are the three? The first is abiding emptiness; the second is non-abiding emptiness; the third is neither abiding nor non-abiding emptiness.'

At that time, the son of the Pure Abode gods said to the Buddha: 'World Honored One! All dharmas of the past, future, and present, all sentient beings have arising, ceasing, and attachment. Do these three emptinesses exist?'

The Buddha told the son of the gods: 'I will now explain it to you, contemplate it well! What is abiding emptiness? So-called abiding emptiness is non-action and tranquility. O son of the gods, you should know, what is non-abiding emptiness? It is your body and mine. What is neither abiding nor non-abiding emptiness? It is all formed dharmas of the three times.'

The Buddha further told the son of the gods: 'If good men and good women understand these three emptinesses, they will be able to fully understand all dharmas, and the five skandhas (panca-skandha, meaning the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness) are also the same. This is the Bodhisattva path.'

The Buddha further told the son of the gods: 'Dharmas have neither assembly nor dispersal, and one sees neither purity nor impurity, nor does one think to oneself: 'If I become a Buddha, I should be born in such and such a place, country, county, parents, relatives, surname, and name.' Nor does one'

念：『生某劫中壽命長短。』復不自念言：『身黃金色坐花樹下，當成無上正真之道。』是謂菩薩道已能具足，得不退轉行無生心，本無一相況有二相。

「爾時，菩薩分別諸法悉歸空寂，恒自將護不為弊魔得便，趣無所趣轉無所轉，如是已入法界無量空慧，能自嚴飾眾相之法。」

佛復告天子曰：「猶如眼色內外無主，三事共合乃成眼識，痛想行識亦復如是，內外成就乃成諸識。」

佛告天子：「我今與汝引喻，智者以喻自解。猶如伊羅缽龍王，金福山側于中止住，七寶殿堂七寶垣墻七寶樹木，梯陛街巷皆七寶成，雕文刻鏤眾寶所成。時彼伊羅缽龍王，身體絕白如雪珂𧂐，金蓋逐后，身體香，瓔悉七寶成。復以七寶以作食器，純紫磨金造作華鬘。復以七寶作鐘鼓樂器，七處齊平口齒齊正，容貌端嚴視無厭足清凈香潔，左右迴轉無所觸礙，有此眾德不可稱量。

「然，釋提桓因領三十三天天王中尊，心有所念如彈指頃，欲使金福山側伊羅缽龍王，如屈伸臂頃往至三十三天者，左右侍從給使天王尋到無礙。

「爾時，天王釋提桓因，欲使諸天證其功德，即被以七寶莊嚴龍身。時天帝釋乘此神龍東西遊觀，當於爾時，伊羅缽龍王復以神力化作種種供養，承事恭順彼天帝釋。龍自化形三十二

【現代漢語翻譯】 現代漢語譯本：唸誦：『在某劫中壽命長短。』又不自己想：『身體是黃金色，坐在花樹下，應當成就無上正真之道。』這叫做菩薩道已經能夠具足，得到不退轉，行無生之心，本來沒有一個相，哪裡會有兩個相呢？

『這時，菩薩分別諸法都歸於空寂，經常自己守護，不讓弊魔得到機會，趨向于無所趨向，轉于無所轉，這樣就已經進入法界無量的空慧，能夠自己莊嚴修飾眾相之法。』

佛又告訴天子說：『猶如眼色內外沒有主宰，三種事物共同結合才形成眼識，痛想行識也是這樣，內外成就才形成諸識。』

佛告訴天子：『我現在為你舉個比喻，智者可以通過比喻自己理解。猶如伊羅缽龍王（Eroapata dragon king），在金福山（Jin Fu Mountain）旁邊居住，有七寶殿堂、七寶垣墻、七寶樹木，梯子臺階街道巷子都是七寶做成，雕刻著花紋，用各種寶物做成。當時那伊羅缽龍王，身體非常白，像雪珂𧂐一樣，金色的傘蓋跟在後面，身體散發香氣，身上的瓔珞都是七寶做成。又用七寶做成食器，用純紫磨金製作花鬘。又用七寶做成鐘鼓樂器，七處齊平，口齒齊正，容貌端正莊嚴，看也看不夠，清凈香潔，左右迴轉沒有阻礙，有這些眾多的功德，不可稱量。

『然而，釋提桓因（Śakra devānām Indra）統領三十三天（Trayastrimsa heaven）的天王中最尊貴的，心中有所想，像彈指頃刻之間，想要讓金福山旁邊的伊羅缽龍王，像屈伸手臂頃刻之間到達三十三天，左右侍從給使的天王立刻到達沒有阻礙。

『這時，天王釋提桓因，想要讓諸天驗證他的功德，就用七寶莊嚴龍身。當時天帝釋（Śakra devānām Indra）乘坐這條神龍東西遊觀，當在那時，伊羅缽龍王又用神力化作種種供養，承事恭順那天帝釋。龍自己化形三十二。』

【English Translation】 English version: Reciting: 'The length of life in a certain kalpa.' And not thinking to oneself: 'The body is golden in color, sitting under a flower tree, I shall attain the unsurpassed, true, and correct path.' This is called the Bodhisattva path already being complete, attaining non-retrogression, practicing the mind of non-origination, originally without one form, how could there be two forms?

'At this time, the Bodhisattva distinguishes all dharmas as returning to emptiness and tranquility, constantly protecting oneself, not allowing the evil demons to take advantage, proceeding to where there is nothing to proceed to, transforming where there is nothing to transform, thus already entering the immeasurable wisdom of emptiness of the Dharma Realm, able to adorn oneself with the dharmas of all forms.'

The Buddha further told the Deva son: 'It is like the eye and its object, without a master inside or outside, the three things combining to form eye-consciousness, feeling, thought, and volitional formations are also like this, inner and outer accomplishments forming all consciousnesses.'

The Buddha told the Deva son: 'I will now give you an analogy, the wise will understand through the analogy. It is like the Eroapata dragon king (Eroapata dragon king), dwelling beside Jin Fu Mountain (Jin Fu Mountain), having seven-jeweled palaces, seven-jeweled walls, seven-jeweled trees, ladders, steps, streets, and alleys all made of seven jewels, carved with patterns, made of various treasures. At that time, that Eroapata dragon king, his body extremely white like snow-white crystal, a golden canopy following behind, his body emitting fragrance, the necklaces on his body all made of seven jewels. Also using seven jewels to make eating utensils, using pure Jāmbūnada gold to make flower garlands. Also using seven jewels to make bells, drums, and musical instruments, the seven places level, the mouth and teeth straight, the appearance dignified and beautiful, never tiring of seeing, pure, fragrant, and clean, turning left and right without obstruction, having these many virtues, immeasurable.

'However, Śakra devānām Indra (Śakra devānām Indra), leading the most honored of the thirty-three heavens (Trayastrimsa heaven), having a thought in his mind, like the snap of a finger, wanting to have the Eroapata dragon king beside Jin Fu Mountain, arrive at the thirty-three heavens in the time it takes to stretch and bend an arm, the attendant Deva kings immediately arrive without obstruction.

'At this time, the Deva king Śakra devānām Indra, wanting to have the Devas verify his merits, then adorned the dragon's body with seven jewels. At that time, the Deva Lord Śakra devānām Indra rode this divine dragon to tour east and west, at that time, the Eroapata dragon king again used his divine power to transform into various offerings, serving and revering that Deva Lord Śakra devānām Indra. The dragon himself transformed into thirty-two.'

首，一一首上口有七牙，一一牙上有七浴池，一一池中有七百蓮華，一一華上有七百玉女，一一玉女復將七百使人，作倡伎樂共相娛樂。若復天王釋提桓因意欲懈息，即詣七寶殿後至一浴池，名曰香潔，躬入浴池，乘伊羅缽龍王恣意遊戲。

「爾時，天王釋提桓因，以入一好浴池乘此龍已，眾寶雜廁莊嚴其身，作倡伎樂五欲自游，共相娛樂樂不可言。爾時，伊羅缽龍王，捨本形狀不作龍身，以己神力變作三十三天像，復入一浴池，及彼諸天將諸玉女共相娛樂，亦如天帝釋無異。左右觀見此變化，天身龍身各無有異，身與天身同、色與天色同，共在一浴池無有變異，釋身、龍身一而無二。何以故？皆由宿積功德所致。設此二人本求無上正真道者，今日成佛亦復不久，行從心得心凈道成，如彼天宮本不知所從來去亦無所至，一切眾行皆空皆寂。

「天子當知，汝今此身及彼天宮日月天子，悉歸磨滅不可久保。是故，天子！當解法性成敗所趣起滅常分，唯有泥洹最安最妙，非刀劍咒術能摧毀壞敗。」

爾時，世尊復告天子：「菩薩摩訶薩亦復如是，獲無礙定意弘誓牢固，以菩薩三昧七寶而自瓔珞，以七覺意花莊嚴其身，善住無礙定意不亂，身放光明無不有照。擊法鳴鼓聲徹十方，豎法高幢顯揚威儀，身鉤

【現代漢語翻譯】 現代漢語譯本：最初，每一首頌歌的開頭都描述了口中有七顆牙齒，每顆牙齒上有七個浴池，每個浴池中有七百朵蓮花，每朵蓮花上有七百位玉女，每位玉女又帶領七百位使者，一起演奏音樂，互相娛樂。如果天王釋提桓因（Śakro devānām indraḥ，帝釋天）想要休息，就會前往七寶殿後方的一個名為『香潔』的浴池，親自進入浴池，乘坐伊羅缽龍王（Airavata，天帝的坐騎）盡情嬉戲。

『那時，天王釋提桓因進入一個美好的浴池，乘坐著這條龍，用各種珍寶裝飾自己的身體，演奏音樂，享受五欲之樂，互相娛樂，快樂難以言表。那時，伊羅缽龍王捨棄了原本的形狀，不以龍身示現，而是以自己的神通力變化成三十三天（Trāyastriṃśa，佛教的欲界六天之一，位於須彌山頂）的形象，也進入一個浴池，與那些天人帶著玉女們一起娛樂，與天帝釋沒有什麼不同。左右的人看到這種變化，天人的身體和龍的身體沒有任何區別，身體與天人的身體相同，顏色與天人的顏色相同，一起在一個浴池裡沒有任何變化，釋提桓因的身體和龍的身體合一而沒有區別。這是為什麼呢？都是由於過去積累的功德所致。如果這兩個人原本追求無上正真之道，那麼今天成佛也不會太久，行為跟隨心，心清凈則道成，就像那天宮本來就不知道從哪裡來，去向哪裡，一切行為皆空皆寂。

『天子應當知道，你現在的身體以及那些天宮的日月天子，最終都會消磨殆盡，無法長久保持。因此，天子！應當理解法性的成敗所趨，生起和滅亡的常理，只有泥洹（Nirvana，涅槃）才是最安穩最美好的，不是刀劍咒術能夠摧毀破壞的。』

那時，世尊又告訴天子：『菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）也是如此，獲得無礙的禪定，意志堅定，以菩薩三昧（Samādhi，禪定）的七寶來裝飾自己，以七覺意花（Sapta-bodhyaṅga，七覺支）莊嚴自身，安住在無礙的禪定中不被打擾，身體放出光明照耀一切。敲響法鼓，聲音響徹十方，豎起法幢，彰顯威儀，身如鉤子』

【English Translation】 English version: Initially, each verse begins by describing a mouth with seven teeth, each tooth having seven bathing ponds, each pond having seven hundred lotus flowers, each flower having seven hundred jade maidens, and each jade maiden leading seven hundred attendants, making music and entertaining each other. If the heavenly king Śakro devānām indraḥ (Śakra, the Lord of the Devas) desires to rest, he goes behind the Seven-Jeweled Palace to a bathing pond called 'Fragrant Purity,' personally enters the pond, and rides the Airavata (Airavata, Indra's mount) dragon king, indulging in leisurely play.

'At that time, the heavenly king Śakro devānām indraḥ, having entered a beautiful bathing pond and riding this dragon, adorns his body with various treasures, makes music, enjoys the pleasures of the five senses, and entertains each other, with joy beyond description. At that time, the Airavata dragon king abandons its original form, not appearing as a dragon, but using its divine power to transform into the image of the Trāyastriṃśa (Trāyastriṃśa, one of the six heavens of desire in Buddhism, located on the summit of Mount Sumeru) heavens, also enters a bathing pond, and together with those devas and jade maidens, entertains each other, no different from the heavenly emperor Śakra. Those on the left and right see this transformation, the body of the deva and the body of the dragon having no difference, the body being the same as the body of the deva, the color being the same as the color of the deva, together in one bathing pond without any change, the body of Śakra and the body of the dragon united as one without difference. Why is this? It is all due to the accumulated merits of the past. If these two originally sought the unsurpassed true path, then today becoming a Buddha would not be long in coming, actions follow the mind, the mind is pure then the path is accomplished, like that heavenly palace which originally does not know where it comes from, nor where it goes to, all actions are empty and still.'

'Heavenly son, you should know that your present body and those sun and moon devas of the heavenly palace will eventually be worn away and cannot be preserved for long. Therefore, heavenly son! You should understand the tendencies of success and failure of the nature of Dharma, the constant division of arising and ceasing, only Nirvana (Nirvana, the state of enlightenment) is the most peaceful and wonderful, not swords or spells can destroy or ruin it.'

At that time, the World-Honored One again told the heavenly son: 'The Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, great Bodhisattva) is also like this, obtaining unobstructed samādhi (Samādhi, meditative absorption), with firm vows, using the seven jewels of Bodhisattva samādhi to adorn themselves, using the flowers of the seven factors of enlightenment (Sapta-bodhyaṅga, seven factors of enlightenment) to adorn their bodies, dwelling well in unobstructed samādhi without being disturbed, their bodies emit light illuminating everything. Striking the Dharma drum, the sound resonates throughout the ten directions, raising the Dharma banner, displaying majesty, the body like a hook'

鎖骨力過天人，增益一切諸度無極，于自然法律皆悉成就。肌肉軟細不受塵垢，演慧法輪法王中勝入深法藏，以諸菩薩用為眷屬，八解浴池用洗心垢。不斷眾人弘誓之本，坐道樹下舍一切業，不吝國榮，用此惠施而成佛道，出此聲響：『今日正是時，吾不成佛者不起于座，要覺所覺乃起于座，唯地樹神乃知我心。』

「爾時，世尊說是語時，十方無量恒沙剎土，有八十億垓及神通菩薩僉然俱至，天地大動。十方諸佛各于其方，稱揚其德告四部眾：『今日菩薩釋迦文者，于沙呵剎土，當成無上正真之道。汝等堪任能至彼者，攝持威儀而往親覲。』是時，十方諸神通菩薩承佛聖旨，僉然興敬禮佛三匝，各持香華詣忍世界，興致供養圍繞道樹，稱善無量忍心如地，衣毛不豎系意在前，不左右顧視，慈心遂盛愍傷苦厄。『我今所以欲成佛者，矜愍一切。』說是語時，天地六返震動。爾時，世尊直前瞻視七日不動，諸天龍神八部之眾，皆來圍繞擁護菩薩，至成作佛令得究竟。我亦不捨菩薩所行。

「複次，天子！菩薩神足行六聖法，進前成佛乃應道教。吾前成佛，由此六行行大慈悲。云何為六？一者、慈仁哀愍不度；二者、兼施周滿一切；三者、廣演聖慧不有進退；四者、行三空慧凈攝國土；五者、攝取國土無進退

【現代漢語翻譯】 現代漢語譯本：鎖骨力過天人，增益一切諸度無極（paramita，波羅蜜多，指到達彼岸的修行），于自然法律皆悉成就。肌肉軟細不受塵垢，演慧法輪（dharma chakra，佛法之輪）法王中勝入深法藏，以諸菩薩用為眷屬，八解浴池用洗心垢。不斷眾人弘誓之本，坐道樹下舍一切業，不吝國榮，用此惠施而成佛道，出此聲響：『今日正是時，吾不成佛者不起于座，要覺所覺乃起于座，唯地樹神乃知我心。』 『爾時，世尊說是語時，十方無量恒沙剎土，有八十億垓及神通菩薩僉然俱至，天地大動。十方諸佛各于其方，稱揚其德告四部眾：『今日菩薩釋迦文（Sakyamuni，釋迦牟尼），于沙呵剎土（Saha world，娑婆世界），當成無上正真之道。汝等堪任能至彼者，攝持威儀而往親覲。』是時，十方諸神通菩薩承佛聖旨，僉然興敬禮佛三匝，各持香華詣忍世界，興致供養圍繞道樹，稱善無量忍心如地，衣毛不豎系意在前，不左右顧視，慈心遂盛愍傷苦厄。『我今所以欲成佛者，矜愍一切。』說是語時，天地六返震動。爾時，世尊直前瞻視七日不動，諸天龍神八部之眾，皆來圍繞擁護菩薩，至成作佛令得究竟。我亦不捨菩薩所行。 『複次，天子！菩薩神足行六聖法，進前成佛乃應道教。吾前成佛，由此六行行大慈悲。云何為六？一者、慈仁哀愍不度；二者、兼施周滿一切；三者、廣演聖慧不有進退；四者、行三空慧凈攝國土；五者、攝取國土無進退』

【English Translation】 English version: His collarbone strength surpasses that of gods and humans, increasing all limitless perfections (paramita), and he has completely achieved the natural laws. His muscles are soft and fine, untouched by dust and defilement. He turns the Wheel of Wisdom (dharma chakra), the king of Dharma, surpassing all, entering the profound Dharma treasury, using all Bodhisattvas as his retinue, and using the Eight Liberations bathing pond to wash away the defilements of the mind. He does not cease the root of the great vows of all beings, sitting under the Bodhi tree, abandoning all karma, not being stingy with national glory, using this generosity to achieve the Buddha path, and uttering this sound: 『Today is the right time. If I do not become a Buddha, I will not rise from this seat. I will only rise from this seat after awakening to what is to be awakened. Only the earth tree spirit knows my heart.』 『At that time, when the World Honored One spoke these words, eighty billion nayutas of divine power Bodhisattvas from immeasurable Ganges-sand-like lands in the ten directions all came together, and the heavens and earth greatly shook. The Buddhas in the ten directions, each in their respective directions, praised his virtues and told the fourfold assembly: 『Today, the Bodhisattva Sakyamuni will attain the unsurpassed, perfectly enlightened path in the Saha world. Those of you who are capable of going there, maintain your dignity and go to pay your respects.』 At that time, the divine power Bodhisattvas in the ten directions, receiving the Buddha's holy decree, all respectfully saluted the Buddha three times, each holding incense and flowers, went to the world of endurance, offered their offerings, surrounded the Bodhi tree, praised his immeasurable endurance like the earth, their body hairs not standing on end, their minds focused ahead, not looking left or right, their compassionate hearts flourishing, pitying and grieving for suffering and hardship. 『The reason I now wish to become a Buddha is to have compassion for all.』 When these words were spoken, the heavens and earth shook six times. At that time, the World Honored One looked straight ahead for seven days without moving. The gods, dragons, and the eightfold assembly all came to surround and protect the Bodhisattva, to help him achieve Buddhahood completely. I also will not abandon the Bodhisattva's practices. 『Furthermore, Prince! The Bodhisattva's divine feet practice the six holy Dharmas, advancing to become a Buddha in accordance with the teachings. I previously became a Buddha through these six practices, practicing great compassion. What are the six? First, kindness, benevolence, and compassion without discrimination; second, giving generously, fulfilling all; third, widely expounding holy wisdom without regression; fourth, practicing the wisdom of the three emptinesses, purifying and gathering in lands; fifth, gathering in lands without regression.』

心；六者、受佛印信封可眾生；是謂六事得成如來、至真、等正覺。」

佛復告天子：「菩薩摩訶薩復有六事，念化眾生不懷懈慢，充足一切眾生之愿。一者、精進斷諸漏結；二者、苦行不捨道心；三者、自憶攝身口意；四者、追師求受正法；五者、修德為眾生故；六者、入定觀察根原；是謂菩薩摩訶薩具此六事便應通慧。」

佛復告天子：「諸佛世尊修此六法，得成無上正真之道，廣化眾生轉深法輪入總持門。云何為總持？所謂總持者，樂法清凈總持。菩薩入此總持者，能使眾生娛樂法樂之樂。」

佛復告天子：「復有無邊際總持，菩薩得此總持者，使無邊際眾生立八解脫。」

佛復告天子：「復有無斷轉法總持，菩薩得此總持者，使諸眾生聞法不斷。復有覺道了眾生本總持，菩薩得此總持者，令阿僧祇眾生知本所從來。復有行跡無礙總持，菩薩得此總持者，知自然法無起無滅。復有誦法不忘總持，菩薩得此總持者，獲諸法門不起法想。

「如是，天子！菩薩總持百千億數非心所念，菩薩由此總持，便得遊戲百千三昧。」

佛復告天子：「有四賢聖如來辯才，菩薩得此賢聖辯才者，向泥洹門而無有礙。云何賢聖辯才？於是，天子！或有菩薩初心入定，後心向道行如來智，不壞

【現代漢語翻譯】 現代漢語譯本： 佛陀又告訴天子：『菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）還有六件事，想著教化眾生而不懈怠傲慢，滿足一切眾生的願望。第一，精進斷除各種煩惱結縛；第二，實行苦行而不捨棄求道的決心；第三，自覺地約束身、口、意；第四，追隨老師求受正法；第五，修習德行是爲了眾生的緣故；第六，進入禪定觀察萬物的根源。這就是菩薩摩訶薩具備這六件事，便應該通達智慧。』 佛陀又告訴天子：『諸佛世尊修習這六法，得以成就無上正真之道，廣泛教化眾生，深入地轉動法輪，進入總持（dhāraṇī，總攝憶持）之門。什麼是總持呢？所謂總持，就是樂於佛法、清凈的總持。菩薩進入這種總持，能使眾生享受佛法帶來的快樂。』 佛陀又告訴天子：『還有無邊際的總持，菩薩得到這種總持，能使無邊際的眾生安立於八解脫。』 佛陀又告訴天子：『還有無斷轉法的總持，菩薩得到這種總持，能使眾生聽聞佛法而不間斷。還有覺悟道、瞭解眾生本源的總持，菩薩得到這種總持，能令無數（阿僧祇，asaṃkhya）眾生知道自己從何而來。還有行跡無礙的總持，菩薩得到這種總持，知道自然之法無生無滅。還有誦法不忘的總持，菩薩得到這種總持，獲得各種法門而不生起對法的執著。』 『像這樣，天子！菩薩的總持有千百億之多，不是心所能思念的。菩薩憑藉這種總持，便能自在地進入千百種三昧（samādhi，禪定）。』 佛陀又告訴天子：『有四種賢聖如來的辯才，菩薩得到這種賢聖辯才，走向涅槃（nirvāṇa，寂滅）之門而沒有阻礙。什麼是賢聖辯才呢？天子，有些菩薩最初進入禪定，後來一心向道，行使如來的智慧，不毀壞……』

【English Translation】 English version: The Buddha further told the Deva: 'A Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great Bodhisattva) also has six things: thinking of teaching sentient beings without懈怠(xiè dài, laxity) or arrogance, and fulfilling the wishes of all sentient beings. First, diligently cutting off all afflictions and bonds; second, practicing asceticism without abandoning the determination to seek the Way; third, consciously restraining body, speech, and mind; fourth, following teachers to seek and receive the Proper Dharma; fifth, cultivating virtues for the sake of sentient beings; sixth, entering samadhi (samādhi, concentration) to observe the origin of all things. This is what a Bodhisattva-Mahasattva possesses these six things, then he should be able to understand wisdom.' The Buddha further told the Deva: 'All Buddhas, World Honored Ones, cultivate these six dharmas, so as to achieve the unsurpassed, true, and proper Way, widely teach sentient beings, deeply turn the Dharma wheel, and enter the gate of dharani (dhāraṇī, retention). What is dharani? What is called dharani is the dharani of delighting in the Dharma and being pure. A Bodhisattva who enters this dharani can enable sentient beings to enjoy the joy of the Dharma.' The Buddha further told the Deva: 'There is also boundless dharani. A Bodhisattva who obtains this dharani can enable boundless sentient beings to be established in the eight liberations.' The Buddha further told the Deva: 'There is also the dharani of unceasingly turning the Dharma. A Bodhisattva who obtains this dharani can enable sentient beings to hear the Dharma without interruption. There is also the dharani of awakening to the Way and understanding the origin of sentient beings. A Bodhisattva who obtains this dharani can enable countless (asaṃkhya, asaṃkhya) sentient beings to know where they come from. There is also the dharani of unimpeded traces. A Bodhisattva who obtains this dharani knows that the Dharma of nature has no arising and no ceasing. There is also the dharani of reciting the Dharma without forgetting. A Bodhisattva who obtains this dharani obtains all kinds of Dharma gates without giving rise to attachment to the Dharma.' 'Like this, Deva! The dharani of a Bodhisattva is hundreds of thousands of billions in number, not something that the mind can conceive. A Bodhisattva, by means of this dharani, can freely enter hundreds of thousands of samadhis (samādhi, concentration).' The Buddha further told the Deva: 'There are four kinds of virtuous and holy Tathagata's eloquence. A Bodhisattva who obtains this virtuous and holy eloquence goes towards the gate of nirvana (nirvāṇa, extinguishment) without obstruction. What is virtuous and holy eloquence? Deva, some Bodhisattvas initially enter samadhi, and later are single-minded towards the Way, practicing the wisdom of the Tathagata, without destroying...'

前心入定之意，是謂菩薩賢聖辯才。

「複次，天子！菩薩入定，前念后念寂然不動，能具相好布現世人，純以菩薩左右侍衛，是謂菩薩賢聖辯才。

「複次，天子！或有菩薩現如入定，心遊無量諸佛世界，採取殊妙賢聖法律，一切眾生無覺知者。

「複次，天子！復有菩薩入滅盡三昧無形正定，復從定起作無數變，一切眾生無覺知者。或現一劫至百千劫，或現一月或現一日乃至七日，或現成佛取般泥洹。是謂，天子！菩薩辯才功德無量。」

爾時，世尊告天子曰：「若有菩薩獨步三界，供養諸佛世尊者，先當習此賢聖辯才。若欲超過聲聞辟支佛者，欲供養諸佛世尊者，欲盡三世無量法者，欲得解脫如佛解脫者，欲使眾生一時成佛者，如是，天子！此菩薩摩訶薩當習此賢聖辯才，受持諷誦為人解說，雖不能多，初夜可；雖不能初夜，一時間可；雖不能一時，彈指頃可。何以故？三世諸佛一切諸道皆從此生，為世光明，諸困苦者自然安隱。若有善男子、善女人，身生瘡癩膿血流溢，彼人聞此賢聖辯才即得除差。若善男子、若善女人，脊曲負天目盲耳聾瘖啞不言，遭值善知識，與說四賢聖辯才，即蒙解脫無有眾苦。如是，天子！若我曩昔不得四賢聖辯才，終不能成賢聖四辯才。何以故？其功德福

【現代漢語翻譯】 現代漢語譯本： 前一念心進入禪定之意，這被稱為菩薩的賢聖辯才。

『再者，天子！菩薩進入禪定，前念和后念寂靜不動，能夠具足莊嚴的相好，顯現在世人面前，完全以菩薩作為左右侍衛，這被稱為菩薩的賢聖辯才。』

『再者，天子！或者有菩薩示現進入禪定，心卻遊歷無量諸佛世界，採取殊勝美妙的賢聖法律，一切眾生都沒有察覺。』

『再者，天子！又有菩薩進入滅盡三昧（一種極深的禪定狀態）的無形正定，又從禪定中起來，作出無數變化，一切眾生都沒有察覺。或者示現一劫（極長的時間單位）乃至百千劫，或者示現一月或者示現一日乃至七日，或者示現成佛並進入般泥洹（涅槃）。這被稱為，天子！菩薩的辯才功德無量。』

當時，世尊告訴天子說：『如果有菩薩獨自在三界（欲界、色界、無色界）中行走，供養諸佛世尊，首先應當學習這賢聖辯才。如果想要超過聲聞（聽聞佛法而證悟者）和辟支佛（獨自證悟者），想要供養諸佛世尊，想要窮盡三世（過去、現在、未來）無量的佛法，想要得到像佛一樣的解脫，想要使眾生一時都成佛，像這樣，天子！這位菩薩摩訶薩（大菩薩）應當學習這賢聖辯才，受持、諷誦、為他人解說，即使不能多，初夜（夜晚的最初時段）可以；即使不能初夜，一個時辰可以；即使不能一個時辰，彈指頃刻可以。為什麼呢？三世諸佛一切諸道都從此產生，成為世間的光明，那些困苦的人自然得到安穩。如果有善男子、善女人，身上生瘡、癩病、膿血流溢，那人聽到這賢聖辯才就能立即痊癒。如果善男子、善女人，脊背彎曲、揹負著天、眼睛瞎了、耳朵聾了、瘖啞不能說話，遇到善知識（指引正道的人），為他們說這四賢聖辯才，就能得到解脫，沒有各種痛苦。像這樣，天子！如果我過去沒有得到四賢聖辯才，最終不能成就賢聖四辯才。為什麼呢？它的功德福……』

【English Translation】 English version: The meaning of the previous thought entering Samadhi (a state of meditative consciousness) is called the eloquence of the Bodhisattva's virtuous sages.

'Furthermore, O son of the gods! When a Bodhisattva enters Samadhi, the preceding and subsequent thoughts are still and unmoving. He can manifest auspicious marks and features to the people of the world, purely with Bodhisattvas as attendants on the left and right. This is called the eloquence of the Bodhisattva's virtuous sages.'

'Furthermore, O son of the gods! Perhaps there are Bodhisattvas who appear to be in Samadhi, but their minds travel to countless Buddha worlds, collecting excellent and wonderful virtuous and sage laws, without any sentient beings being aware of it.'

'Furthermore, O son of the gods! There are also Bodhisattvas who enter the formless right Samadhi of extinction Samadhi (a very deep state of meditation), and then arise from Samadhi to perform countless transformations, without any sentient beings being aware of it. They may manifest for one kalpa (an extremely long unit of time) up to hundreds of thousands of kalpas, or manifest for one month, or manifest for one day up to seven days, or manifest as becoming a Buddha and entering Parinirvana (final nirvana). This is called, O son of the gods! The eloquence and merit of the Bodhisattva are immeasurable.'

At that time, the World Honored One told the son of the gods: 'If there are Bodhisattvas who walk alone in the three realms (desire realm, form realm, formless realm), offering to the Buddhas and World Honored Ones, they should first learn this eloquence of virtuous sages. If they wish to surpass the Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), wish to offer to the Buddhas and World Honored Ones, wish to exhaust the immeasurable Dharma of the three times (past, present, future), wish to attain liberation like the Buddha's liberation, wish to enable sentient beings to become Buddhas at once, like this, O son of the gods! This Bodhisattva Mahasattva (great Bodhisattva) should learn this eloquence of virtuous sages, uphold, recite, and explain it to others. Even if they cannot do much, they can do it in the first part of the night (the beginning of the night); even if they cannot do it in the first part of the night, they can do it for one hour; even if they cannot do it for one hour, they can do it for the time it takes to snap one's fingers. Why? All the Buddhas and all the paths of the three times arise from this, becoming the light of the world, and those who are in distress will naturally find peace. If there are good men or good women who have sores, leprosy, or pus and blood flowing from their bodies, they will be healed immediately upon hearing this eloquence of virtuous sages. If there are good men or good women who are hunchbacked, carrying the sky on their backs, blind, deaf, mute, and unable to speak, and they encounter a good teacher (someone who guides them on the right path) who speaks to them about the four eloquence of virtuous sages, they will be liberated and free from all suffering. Like this, O son of the gods! If I had not obtained the four eloquence of virtuous sages in the past, I would not have been able to achieve the four eloquence of virtuous sages in the end. Why? Its merit and blessings...'

難可限量，若從一劫至百千劫，復無數恒沙劫中嘆譽此法無以為喻。」

佛復告天子：「吾今略說其要。若有善男子、善女人，至如來所頭面禮足，以此為首，乃至十方無量剎土，禮事供養信心不斷，種種華香懸繒幡蓋，問佛深義增益功德，知一切法如幻如化，兼化一切說菩薩道，一一分別平等大道。菩薩眾行種種不同，眾生性行亦復如是。種種菩薩境界、種種菩薩智慧、種種菩薩威儀、種種菩薩妙行、種種菩薩神足、種種菩薩出要、種種菩薩入不染著境界、種種菩薩無惑心自娛樂。種種菩薩法要，分別無量法故；種種菩薩通慧，觀眾生純熟根故；種種菩薩道慧，不捨本末定故；種種菩薩深觀，入定意故；種種菩薩弘誓，不違本願故；種種菩薩勇猛，成辦諸法故；種種菩薩精進，不懷懈怠故；種種菩薩勤苦，不念劫遠近故；種種菩薩大慈悲，心平等故；種種菩薩大悲，愍念一切故。種種菩薩喜心，未曾起怒故；種種菩薩護心，放舍一切故；種種菩薩不凈觀，自觀內諸法故；種種菩薩數出入息，內自攝意故；種種菩薩十二緣起，自滅諸法故；種種菩薩觀五盛陰，念斷諸想故。

「如是，天子！菩薩摩訶薩觀察諸法不可思議，凈一切跡應一切智，成一道本歸一泥洹，乃應賢聖辯才，分別如來所說經戒。云何為

【現代漢語翻譯】 現代漢語譯本： 『難可（難以置信），若從一劫至百千劫，復無數恒沙劫中嘆譽此法，也無以比喻其價值。』

佛陀又告訴天子：『我現在簡略地說說其中的要點。如果有善男子、善女人，到如來處所，以頭面禮拜佛足為開始，乃至在十方無量剎土，禮敬供養，信心不斷，用種種鮮花香料、懸掛的絲綢幡蓋供養，請問佛陀深奧的義理，從而增益功德，了知一切法如夢幻如變化，同時教化一切眾生，宣說菩薩道，一一分別闡述平等的大道。菩薩的修行方式種種不同，眾生的根性和行為也同樣如此。種種菩薩的境界、種種菩薩的智慧、種種菩薩的威儀、種種菩薩的微妙行為、種種菩薩的神通、種種菩薩的解脫要門、種種菩薩進入不染著境界、種種菩薩沒有迷惑之心，自在快樂。種種菩薩的法要，是因為分別無量法門的緣故；種種菩薩的通達智慧，是因為觀察眾生根性成熟程度的緣故；種種菩薩的道之智慧，是因為不捨棄根本和究竟的緣故；種種菩薩的深刻觀察，是因為進入禪定意境的緣故；種種菩薩的弘大誓願，是因為不違背根本誓願的緣故；種種菩薩的勇猛精進，是因為成就一切諸法的緣故；種種菩薩的精進，是因為不懷有懈怠的緣故；種種菩薩的勤勞辛苦，是因為不考慮時間長短的緣故；種種菩薩的大慈悲心，是因為心懷平等對待一切眾生的緣故；種種菩薩的大悲心，是因為憐憫一切眾生的緣故。種種菩薩的歡喜心，是因為未曾生起嗔怒的緣故；種種菩薩的護持心，是因為放下捨棄一切的緣故；種種菩薩的不凈觀，是因為觀察自身內部諸法的緣故；種種菩薩的數息觀，是因為在內部收攝意念的緣故；種種菩薩的十二因緣觀，是因為自我止滅諸法的緣故；種種菩薩的觀察五盛陰，是因爲念想斷絕諸般妄想的緣故。

『像這樣，天子！菩薩摩訶薩觀察諸法不可思議，清凈一切行跡，應合一切智慧，成就唯一道本，歸於唯一涅槃，才能應合賢聖的辯才，分別如來所說的經律。』什麼是...

【English Translation】 English version: 『Difficult to believe, if from one kalpa (an aeon) to hundreds of thousands of kalpas, and again in countless Ganges-sand kalpas, one were to praise this Dharma (the teachings of the Buddha), there would be no analogy to describe its value.』

The Buddha further told the Deva (a celestial being): 『I will now briefly explain the essentials. If there are good men or good women who come to the Tathagata (another name for the Buddha) and prostrate themselves at his feet, taking this as the beginning, and even in the immeasurable lands of the ten directions, they pay homage and make offerings with unwavering faith, using various flowers, incense, hanging silk banners, and canopies, and ask the Buddha about profound meanings, thereby increasing their merits, understanding that all dharmas (phenomena) are like illusions and transformations, and at the same time, they teach all beings, expounding the Bodhisattva Path, explaining the equal and great path one by one. The practices of Bodhisattvas are various, and the natures and behaviors of sentient beings are also the same. Various Bodhisattva realms, various Bodhisattva wisdoms, various Bodhisattva dignities, various Bodhisattva wonderful actions, various Bodhisattva supernatural powers, various Bodhisattva means of liberation, various Bodhisattva entering the realm of non-attachment, various Bodhisattva without confused minds, enjoying themselves. Various Bodhisattva Dharma essentials are because of distinguishing immeasurable Dharmas; various Bodhisattva comprehensive wisdom is because of observing the maturity of sentient beings' roots; various Bodhisattva path wisdom is because of not abandoning the beginning and the end; various Bodhisattva profound contemplations are because of entering the state of meditative concentration; various Bodhisattva great vows are because of not violating the original vows; various Bodhisattva courage and vigor are because of accomplishing all Dharmas; various Bodhisattva diligence is because of not harboring laziness; various Bodhisattva hard work is because of not considering the length of kalpas; various Bodhisattva great loving-kindness and compassion are because of having equanimity in their hearts; various Bodhisattva great compassion is because of having compassion for all beings. Various Bodhisattva joyful minds are because of never arising anger; various Bodhisattva protective minds are because of letting go of everything; various Bodhisattva contemplation of impurity is because of observing the internal Dharmas of oneself; various Bodhisattva counting of breaths is because of internally collecting the mind; various Bodhisattva contemplation of the twelve links of dependent origination is because of self-extinguishing all Dharmas; various Bodhisattva contemplation of the five aggregates is because of the cessation of all thoughts.

『Thus, Deva! Bodhisattva Mahasattvas (great beings) contemplate all Dharmas in an inconceivable way, purify all traces, correspond to all wisdom, accomplish the one path and return to the one Nirvana (liberation), and then they can correspond to the eloquence of the wise and noble, distinguishing the Sutras (discourses) and precepts spoken by the Tathagata.』 What is...

經？所謂經者，契經、歌、授決、本末、久遠事、相應、生經、方等、未曾有法、因緣經、譬喻、深藏斷結，是謂，天子！菩薩摩訶薩學此法者，便能具足。」

佛復告天子：「若有菩薩欲得具足如來身相者，三十二大人之相、八十種好，八種羯毗音聲、圓光七尺。欲得如是相者，當學賢聖辯才。欲得如來法身具足五分法身者，當學賢聖辯才。欲攝取一切菩薩具足六度無極，成一切智具足佛法，當學辯才。」

佛復告天子：「若有眾生，欲不斷諸法、不猗四大達如來深奧妙法，欲得如是，當學賢聖辯才。欲入智慧深淵，乘三達智遊戲于百千三昧，當學辯才。欲滅本姓名號成如來名號，欲離縛著不樂居業，欲得如是者，當學賢聖辯才。

「如是，天子！菩薩摩訶薩通學諸法已成大乘跡，具足本願、佛國成就、眾生清凈，于佛法藏無所掛礙，解了諸法如幻如響，如芭蕉樹、如鏡中像、如夢中所見，亦如幻化悉無所有。如是，天子！菩薩解了諸法，便能禮事諸佛世尊，從一佛國至一佛國，聽受佛法入深妙藏。」

佛復告天子：「若有善男子、善女人，欲得轉輪聖王七寶導從領四天下，欲作梵天王及釋提桓因，欲得如是者，當學賢聖戒律。」

爾時，世尊說此語時，九十八億得阿羅漢皆懷變悔

【現代漢語翻譯】 現代漢語譯本：佛說：『天子！所謂「經」是指：契經（Sūtra，佛經）、歌詠（Geya，以詩歌形式表達的佛經）、授記（Vyākaraṇa，對未來成佛的預言）、本末（Itivṛttaka，敘述故事）、久遠事（Jātaka，佛陀前世的故事）、相應（Saṃyukta，主題相關的經文彙編）、生經（Abhidharma，關於存在的本質和現象的經文）、方等（Vaipulya，廣大的經文）、未曾有法（Adbhūta-dharma，奇特和非凡的教法）、因緣經（Nidāna，關於因果關係的經文）、譬喻（Avadāna，用故事和比喻來說明佛法）、深藏斷結（Upadeśa，關於斷除煩惱的教導）。天子！菩薩摩訶薩學習這些法，就能圓滿具足。』

佛又告訴天子：『如果有菩薩想要具足如來的身相，也就是三十二大丈夫相、八十種好，八種羯毗音聲、圓光七尺。想要得到這樣的相貌，應當學習賢聖辯才。想要如來的法身具足五分法身，應當學習賢聖辯才。想要攝取一切菩薩，具足六度波羅蜜（Pāramitā，佈施、持戒、忍辱、精進、禪定、智慧），成就一切智，具足佛法，應當學習辯才。』

佛又告訴天子：『如果有眾生，想要不斷絕諸法，不依賴四大（地、水、火、風），通達如來深奧微妙的法，想要得到這樣，應當學習賢聖辯才。想要進入智慧的深淵，乘坐三達智（宿命通、天眼通、漏盡通）遊戲于百千三昧（Samādhi，禪定），應當學習辯才。想要滅除本來的姓名號，成就如來的名號，想要脫離束縛執著，不樂於居住世俗的產業，想要得到這樣，應當學習賢聖辯才。』

『如是，天子！菩薩摩訶薩通達學習諸法，已經成就大乘的足跡，具足本來的願力，佛國成就，眾生清凈，對於佛法的寶藏沒有絲毫的掛礙，瞭解諸法如幻如響，如芭蕉樹一樣中空，如鏡中的影像，如夢中所見，也如幻化一樣，一切都沒有真實的自性。如是，天子！菩薩瞭解諸法，便能禮敬侍奉諸佛世尊，從一個佛國到另一個佛國，聽受佛法，進入深妙的寶藏。』

佛又告訴天子：『如果有善男子、善女人，想要得到轉輪聖王的七寶導從，統領四天下，想要做梵天王以及釋提桓因（Śakra Devānām Indra，帝釋天），想要得到這樣，應當學習賢聖戒律。』

當時，世尊說這些話的時候，九十八億人得到阿羅漢果位，都心懷變悔。

【English Translation】 English version: The Buddha said: 'O son of the gods! What is meant by 'scriptures' (Sūtra) refers to: Sūtra (aphorisms), Geya (verses), Vyākaraṇa (prophecies), Itivṛttaka (narratives), Jātaka (birth stories), Saṃyukta (connected discourses), Abhidharma (higher doctrine), Vaipulya (expanded scriptures), Adbhūta-dharma (marvelous teachings), Nidāna (causation), Avadāna (parables), and Upadeśa (instructions on severing bonds). O son of the gods! A Bodhisattva-Mahāsattva who studies these teachings will be able to fully accomplish them.'

The Buddha further told the son of the gods: 'If there is a Bodhisattva who wishes to fully attain the physical characteristics of a Tathāgata, namely the thirty-two major marks of a great man, the eighty minor marks, the eight kinds of Karavika voice, and a halo of seven feet, to attain such characteristics, one should study the eloquence of the wise and noble. If one wishes the Dharma-body of the Tathāgata to be complete with the fivefold Dharma-body, one should study the eloquence of the wise and noble. If one wishes to gather all Bodhisattvas, fully accomplish the six Pāramitās (perfections of giving, morality, patience, effort, meditation, and wisdom), accomplish all-knowing wisdom, and fully possess the Buddha-Dharma, one should study eloquence.'

The Buddha further told the son of the gods: 'If there are beings who wish to not sever all dharmas, not rely on the four great elements (earth, water, fire, and wind), and penetrate the profound and subtle Dharma of the Tathāgata, to attain such, one should study the eloquence of the wise and noble. If one wishes to enter the deep abyss of wisdom, ride the three insights (knowledge of past lives, divine eye, and extinction of outflows) and play in hundreds of thousands of Samādhi (meditative absorptions), one should study eloquence. If one wishes to extinguish one's original name and title and accomplish the name and title of the Tathāgata, wishes to be free from bondage and attachment, and not delight in dwelling in worldly possessions, to attain such, one should study the eloquence of the wise and noble.'

'Thus, O son of the gods! A Bodhisattva-Mahāsattva who thoroughly studies all dharmas has already accomplished the path of the Mahāyāna, fully possesses the original vows, the Buddha-land is accomplished, beings are purified, and there is no hindrance to the treasury of the Buddha-Dharma, understanding all dharmas as illusions and echoes, like the emptiness of a banana tree, like an image in a mirror, like what is seen in a dream, also like transformations, all without any inherent existence. Thus, O son of the gods! A Bodhisattva who understands all dharmas can then pay homage and serve all the Buddhas, the World Honored Ones, going from one Buddha-land to another, listening to the Buddha-Dharma, and entering the profound and subtle treasury.'

The Buddha further told the son of the gods: 'If there are good men and good women who wish to obtain the seven treasures of a Chakravartin (wheel-turning king) leading and guiding the four continents, wish to become a Brahma King and Śakra Devānām Indra (Lord of the Devas), to attain such, one should study the precepts of the wise and noble.'

At that time, when the World Honored One spoke these words, ninety-eight billion beings who had attained Arhatship all felt remorse and repentance.

，前白佛言：「我等過重，捨本所習今墮邊際，唯愿世尊垂愍教誨，欲得修習賢聖辯才。」如是再三，佛默然可之。復有無數眾生聞此法已，諸塵垢盡得法眼凈。

佛告凈居天子：「此賢劫中七百佛過，汝當作佛，名曰智積如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。」

菩薩瓔珞經卷第十三 大正藏第 16 冊 No. 0656 菩薩瓔珞經

菩薩瓔珞經卷第十四(一名現在報)

姚秦涼州沙門竺佛念譯

十方法界品第三十九

爾時，世尊將欲滅度，卻後九十日當取般泥洹，告四部眾：「吾昔成佛于摩竭國，既成佛后在法樂講堂，十方恒沙一切菩薩皆來雲集來至我所，各各勸進令我說法。

「爾時，有菩薩名優缽蓮花藏，而白我言：『世人多愚，不識真法，唯愿世尊，敷演正義，令一切眾，得蒙解脫。』

「復有菩薩名波頭摩藏，來至我所，前白我言：『沈翳生死，流轉五道，唯愿世尊，開甘露門，久饑虛者，得蒙濟度。』

「復有菩薩名曰喜藏，前白我言：『世多有苦惱，縛著十二緣，不睹大聖顏，唯愿當濟度。』

「復有菩薩名栴檀藏，前白佛言：『五濁鼎沸世，不識真正法，慧日既以降，唯

【現代漢語翻譯】 現代漢語譯本： 先前，一位菩薩對佛說：『我們罪過深重，捨棄了原本所修習的，如今墮落到邊地。只希望世尊慈悲憐憫，教誨我們，使我們能夠修習賢聖的辯才。』這樣說了再三，佛默然認可了。又有無數眾生聽聞此法之後，各種塵垢都消盡，得到了清凈的法眼。 佛告訴凈居天子：『在這賢劫之中，七百位佛過去之後，你將會成佛，名為智積如來（智積：智慧的積累），至真（至高無上的真理），等正覺（與佛同等的覺悟），明行成為（智慧和德行都圓滿成就），善逝（以善妙的方式離世），世間解（瞭解世間一切事理），無上士（無與倫比的人），道法御（以正道教化眾生），天人師（天人和人類的導師），號為佛、世尊。』 菩薩瓔珞經卷第十三 大正藏第 16 冊 No. 0656 菩薩瓔珞經 菩薩瓔珞經卷第十四(一名現在報) 姚秦涼州沙門竺佛念譯 十方法界品第三十九 當時，世尊將要涅槃，在涅槃前九十天，告訴四部大眾：『我過去在摩竭國成佛，成佛之後在法樂講堂，十方如恒河沙數的一切菩薩都來雲集到我這裡，各自勸請我說法。』 『當時，有一位菩薩名叫優缽蓮花藏（優缽蓮花藏：像優缽羅蓮花一樣純潔的寶藏），對我說：『世人大多愚昧，不認識真正的佛法，只希望世尊，宣講正義，使一切眾生，能夠得到解脫。』 『又有一位菩薩名叫波頭摩藏（波頭摩藏：像波頭摩蓮花一樣珍貴的寶藏），來到我這裡，上前對我說：『沉溺於生死輪迴，流轉於五道之中，只希望世尊，開啟甘露之門，讓長期飢渴的人們，能夠得到救濟。』 『又有一位菩薩名叫喜藏（喜藏：喜悅的寶藏），上前對我說：『世間多有苦惱，被十二因緣束縛，不能見到大聖的容顏，只希望您能夠救度他們。』 『又有一位菩薩名叫栴檀藏（栴檀藏：像栴檀一樣芬芳的寶藏），上前對佛說：『五濁惡世鼎沸，人們不認識真正的佛法，智慧的太陽已經西沉，只希望您』

【English Translation】 English version: Previously, a Bodhisattva said to the Buddha: 'Our transgressions are severe, having abandoned what we originally practiced, we have now fallen to the periphery. We only hope that the World-Honored One will have compassion and teach us, so that we can cultivate the eloquence of the wise and virtuous.' He said this again and again, and the Buddha silently approved. Moreover, countless beings, after hearing this Dharma, had all their defilements exhausted and obtained the pure Dharma eye. The Buddha told the Pure Abode Deva: 'In this Bhadrakalpa (Bhadrakalpa: the current fortunate eon), after seven hundred Buddhas have passed, you will become a Buddha, named Jñānākara-tathāgata (Jñānākara: Accumulation of Wisdom), the Truly Perfect One, the Equally Rightly Awakened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, called Buddha, World-Honored One.' Bodhisattva-bhumi Sutra, Scroll 13 Taisho Tripitaka Volume 16, No. 0656 Bodhisattva-bhumi Sutra Bodhisattva-bhumi Sutra, Scroll 14 (also named Present Retribution) Translated by Tripiṭaka Master Zhu Fo-nian, a Shramana from Liangzhou during the Yao Qin Dynasty Chapter 39: The Ten Dharma Realms At that time, the World-Honored One, about to enter Parinirvana (Parinirvana: complete nirvana), ninety days before taking Parinirvana, told the fourfold assembly: 'I attained Buddhahood in Magadha (Magadha: an ancient kingdom in India). After attaining Buddhahood, I was in the Dharma-Pleasure Lecture Hall. All the Bodhisattvas from the ten directions, as numerous as the sands of the Ganges, gathered and came to me, each urging me to expound the Dharma.' 'At that time, there was a Bodhisattva named Utpalagarbha (Utpalagarbha: Womb of the Utpala Lotus), who said to me: 'Most people in the world are ignorant and do not recognize the true Dharma. We only hope that the World-Honored One will expound the true meaning, so that all beings can be liberated.' 'Again, there was a Bodhisattva named Padmagarbha (Padmagarbha: Womb of the Padma Lotus), who came to me and said: 'Sinking into the cycle of birth and death, transmigrating through the five paths, we only hope that the World-Honored One will open the gate of nectar, so that those who have been hungry and thirsty for a long time can be saved.' 'Again, there was a Bodhisattva named Nandigarbha (Nandigarbha: Womb of Joy), who said: 'The world is full of suffering, bound by the twelve links of dependent origination, unable to see the face of the Great Sage. We only hope that you will save them.' 'Again, there was a Bodhisattva named Candanagarbha (Candanagarbha: Womb of Sandalwood), who said to the Buddha: 'The world is boiling with the five turbidities, people do not recognize the true Dharma, the sun of wisdom has already set, we only hope that you'

愿除闇冥。』

「復有菩薩名金剛藏，前白佛言：『眾生然熾劇，恒貪著五欲，不識如來性，唯愿頒宣法。』

「復有菩薩名曰力藏，前白佛言：『一切世無常，生滅各有限，尊今既降形，何不時說法？』

「復有菩薩名無垢藏，前白佛言：『尊今如蓮花，不著諸塵垢，內外悉平等，布現如來法。』

「復有菩薩名清凈藏，前白佛言：『天師久不現，世人恒在冥，尊今既降形，唯愿時說法。』

「復有菩薩名如來藏，前白佛言：『過去諸恒沙，如來、等正覺，出現皆說法，尊今何故默？』

「復有菩薩名曰濡首，前白佛言：『生世值佛難，聞尊經法難，得受人身難，度脫眾生難。』

「復有菩薩名曰慈氏，前白佛言：『一切眾苦患，皆由恩愛生，世多非法人，唯愿尊開悟。』

「復有菩薩名曰師子，前白佛言：『夫人慾聞法，斷除三礙形，尊今無上師，愿度一切人。』

「復有菩薩名曰無量界，前白佛言：『佛力無所畏，法界不思議，過去當來佛，說法於此處。』

「復有菩薩名虛空藏，前白佛言：『本無等正覺，無染無所污，平等度脫人，何故寂然住？』

「復有菩薩名曰慧造，前白佛言：『生死甚為苦，如人沒在淵，尊今大船師，唯愿時渡

【現代漢語翻譯】 現代漢語譯本 『愿您驅散（眾生的）愚昧黑暗。』

又有一位菩薩，名叫金剛藏（Vajragarbha），上前對佛說：『眾生的煩惱像火焰一樣熾烈，總是貪戀執著於五欲（色、聲、香、味、觸），不認識如來的佛性，唯愿您宣講佛法。』

又有一位菩薩，名叫力藏（Balagarbha），上前對佛說：『一切世間都是無常的，生起和滅去各有其限度，您現在已經示現降臨，為何不及時說法呢？』

又有一位菩薩，名叫無垢藏（Vimalagarbha），上前對佛說：『您現在就像蓮花一樣，不沾染任何塵垢，內外一切平等無差別，請您廣佈示現如來的佛法。』

又有一位菩薩，名叫清凈藏（Visuddhagarbha），上前對佛說：『天人導師已經很久沒有顯現於世了，世人一直處在愚昧黑暗之中，您現在已經示現降臨，唯愿您及時說法。』

又有一位菩薩，名叫如來藏（Tathagatagarbha），上前對佛說：『過去無數的恒河沙數一般的如來、等正覺者，出現於世都宣講佛法，您現在為何沉默不語呢？』

又有一位菩薩，名叫濡首（Mrduśirsa），上前對佛說：『在世間遇到佛陀很難，聽聞佛陀的經法很難，得到人身很難，度脫眾生也很難。』

又有一位菩薩，名叫慈氏（Maitreya），上前對佛說：『一切眾生的痛苦和憂患，都是由於恩愛而產生的，世間有很多不修習佛法的人，唯愿您開啟他們的智慧。』

又有一位菩薩，名叫師子（Simha），上前對佛說：『人們想要聽聞佛法，就應當斷除貪慾、嗔恚、愚癡這三種障礙，您現在是無上的導師，希望您能度化一切眾生。』

又有一位菩薩，名叫無量界（Apramanaksetra），上前對佛說：『佛陀的力量無所畏懼，佛法的境界不可思議，過去和未來的諸佛，都在這裡宣講佛法。』

又有一位菩薩，名叫虛空藏（Akasagarbha），上前對佛說：『（佛法）本來就沒有等正覺，沒有污染也沒有污垢，平等地度脫一切眾生，為何您要寂然安住呢？』

又有一位菩薩，名叫慧造（Prajnakara），上前對佛說：『生死輪迴實在是太痛苦了，就像人沉沒在深淵之中，您現在是偉大的船師，唯愿您及時救渡（眾生）。』

【English Translation】 English version 'May (you) dispel the darkness of ignorance.'

Again, there was a Bodhisattva named Vajragarbha (Diamond Womb), who stepped forward and said to the Buddha: 'The afflictions of sentient beings are as fierce as flames, they are always greedy and attached to the five desires (form, sound, smell, taste, touch), and do not recognize the Buddha-nature of the Tathagata. We only wish that you would proclaim the Dharma.'

Again, there was a Bodhisattva named Balagarbha (Strength Womb), who stepped forward and said to the Buddha: 'All the world is impermanent, arising and ceasing each have their limits. Now that you have manifested your form, why not teach the Dharma in a timely manner?'

Again, there was a Bodhisattva named Vimalagarbha (Immaculate Womb), who stepped forward and said to the Buddha: 'Now you are like a lotus flower, not attached to any dust or defilement, everything inside and outside is equal and without difference. Please widely display and manifest the Dharma of the Tathagata.'

Again, there was a Bodhisattva named Visuddhagarbha (Pure Womb), who stepped forward and said to the Buddha: 'The Teacher of Gods and Humans has not appeared in the world for a long time, and people are always in darkness. Now that you have manifested your form, we only wish that you would teach the Dharma in a timely manner.'

Again, there was a Bodhisattva named Tathagatagarbha (Tathagata Womb), who stepped forward and said to the Buddha: 'In the past, countless Tathagatas and Samyak-sambuddhas, as numerous as the sands of the Ganges River, appeared in the world and taught the Dharma. Why are you silent now?'

Again, there was a Bodhisattva named Mrduśirsa (Soft Head), who stepped forward and said to the Buddha: 'It is difficult to encounter a Buddha in the world, it is difficult to hear the Buddha's teachings, it is difficult to obtain a human body, and it is difficult to liberate sentient beings.'

Again, there was a Bodhisattva named Maitreya (Loving-kindness), who stepped forward and said to the Buddha: 'All the suffering and afflictions of sentient beings arise from love and attachment. There are many people in the world who do not practice the Dharma. We only wish that you would enlighten them.'

Again, there was a Bodhisattva named Simha (Lion), who stepped forward and said to the Buddha: 'If people want to hear the Dharma, they should cut off the three hindrances of greed, hatred, and delusion. Now you are the supreme teacher, and we hope that you can liberate all sentient beings.'

Again, there was a Bodhisattva named Apramanaksetra (Immeasurable Realm), who stepped forward and said to the Buddha: 'The power of the Buddha is fearless, the realm of the Dharma is inconceivable, and the Buddhas of the past and future all teach the Dharma here.'

Again, there was a Bodhisattva named Akasagarbha (Space Womb), who stepped forward and said to the Buddha: '(The Dharma) originally has no Samyak-sambuddha, no defilement and no impurity, and equally liberates all sentient beings. Why do you remain silent?'

Again, there was a Bodhisattva named Prajnakara (Wisdom Maker), who stepped forward and said to the Buddha: 'The cycle of birth and death is truly painful, like a person sinking in a deep abyss. Now you are the great boatman, we only wish that you would rescue (sentient beings) in a timely manner.'

濟。』

「復有菩薩名曰光造，前白佛言：『眾行今已盡，已離三界苦，慈悲四等心，本誓今所在。』

「復有菩薩名曰法造，前白佛言：『眾生界難量，一切恩愛會，三寶久斷絕，愿尊時說法。』

「復有菩薩名曰無著，前白佛言：『智慧光明降，照除三毒冥，世人五苦患，唯尊演正法。』

「復有菩薩名曰無畏，前白佛言：『執意如金剛，弘誓甚牢固，心凈如虛空，愿救諸厄人。』

「復有菩薩名曰護覺，前白佛言：『智人已降形，當度無數人，愿救濟一切，使得至彼岸。』

「復有菩薩名曰無生，前白佛言：『正法不思議，曉達者甚少，無數劫積行，愿莫唐其功。』

「復有菩薩名曰神足，前白佛言：『慧眼今已降，當度不肖人，本無平等慧，令離諸苦患。』

「復有菩薩名曰雷聲，前白佛言：『眾行本無慧，智達一切人，明斷諸塵垢，尊今正是時。』

「復有菩薩名曰雷音，前白佛言：『佛尊過一切，智行無數劫，自生自然滅，無量無過尊。』

「復有菩薩名曰常悲，前白佛言：『尊本積苦行，經歷生死難，佛日今已出，莫知愚癡冥。』

「復有菩薩名曰幻化，前白佛言：『思惟一切法，幻化亦非真，道當以平等，愿尊時敷演。』

【現代漢語翻譯】 現代漢語譯本： 『救濟。』

『又有菩薩名叫光造（Guangzao），上前對佛說：『各種修行現在已經完盡，已經脫離三界（Sanjie）的苦難，慈悲喜捨四種平等心（Sìděngxīn），最初的誓願現在在哪裡。』

『又有菩薩名叫法造（Fǎzào），上前對佛說：『眾生界難以衡量，一切恩愛終有相會，佛法僧三寶（Sānbǎo）已經斷絕很久了，希望世尊及時說法。』

『又有菩薩名叫無著（Wúzhuó），上前對佛說：『智慧光明降臨，照亮並消除貪嗔癡三種毒害的黑暗，世人遭受五種苦難的困擾，只有世尊才能宣揚真正的佛法。』

『又有菩薩名叫無畏（Wúwèi），上前對佛說：『堅定的意志如同金剛石一般，弘大的誓願非常牢固，心像虛空一樣清凈，希望能夠救助各種危難中的人們。』

『又有菩薩名叫護覺（Hùjué），上前對佛說：『有智慧的人已經顯現身形，應當度化無數的人，希望能夠救濟一切眾生，使他們到達彼岸。』

『又有菩薩名叫無生（Wúshēng），上前對佛說：『真正的佛法不可思議，明白通達的人非常少，無數劫以來積累的修行，希望不要白費了它的功用。』

『又有菩薩名叫神足（Shénzú），上前對佛說：『智慧的眼睛現在已經降臨，應當度化不成材的人，本來沒有平等的智慧，希望使他們脫離各種痛苦和災難。』

『又有菩薩名叫雷聲（Léishēng），上前對佛說：『各種修行本來沒有智慧，用智慧通達一切人，明智地斷除各種塵世的污垢，世尊現在正是時候。』

『又有菩薩名叫雷音（Léiyīn），上前對佛說：『佛世尊超越一切，智慧和修行經歷了無數劫，自身產生自然消滅，無量無邊沒有過失的世尊。』

『又有菩薩名叫常悲（Chángbēi），上前對佛說：『世尊本來積累了許多苦行，經歷了生死輪迴的艱難，佛法的太陽現在已經升起，不要讓人們沉溺在愚昧和黑暗之中。』

『又有菩薩名叫幻化（Huànhuà），上前對佛說：『思考一切法，幻化也不是真實的，真理應當是平等的，希望世尊及時宣揚佛法。』

【English Translation】 English version: 『Deliverance.』

『Again, there was a Bodhisattva named Guangzao (光造, Light Maker), who stepped forward and said to the Buddha: 『All practices are now complete, having left the suffering of the Three Realms (Sanjie), with the compassionate Four Immeasurable Minds (Sìděngxīn), where is the original vow now?』

『Again, there was a Bodhisattva named Fǎzào (法造, Dharma Maker), who stepped forward and said to the Buddha: 『The realm of sentient beings is difficult to measure, all reunions of love and affection, the Triple Jewel (Sānbǎo) has been cut off for a long time, may the World Honored One speak the Dharma in due time.』

『Again, there was a Bodhisattva named Wúzhuó (無著, Non-Attachment), who stepped forward and said to the Buddha: 『The light of wisdom descends, illuminating and dispelling the darkness of the three poisons (greed, hatred, and delusion), the people of the world suffer from the five afflictions, only the World Honored One can expound the true Dharma.』

『Again, there was a Bodhisattva named Wúwèi (無畏, Fearless), who stepped forward and said to the Buddha: 『The resolute will is like diamond, the grand vow is very firm, the mind is as pure as empty space, may you save all those in distress.』

『Again, there was a Bodhisattva named Hùjué (護覺, Protector of Awareness), who stepped forward and said to the Buddha: 『The wise one has already manifested, and should deliver countless people, may you save all beings, enabling them to reach the other shore.』

『Again, there was a Bodhisattva named Wúshēng (無生, Non-Arising), who stepped forward and said to the Buddha: 『The true Dharma is inconceivable, those who understand it are very few, the practices accumulated over countless kalpas, may its merit not be in vain.』

『Again, there was a Bodhisattva named Shénzú (神足, Divine Foot), who stepped forward and said to the Buddha: 『The eye of wisdom has now descended, and should deliver the unworthy, originally without equal wisdom, may they be freed from all suffering and affliction.』

『Again, there was a Bodhisattva named Léishēng (雷聲, Thunder Voice), who stepped forward and said to the Buddha: 『Various practices originally lack wisdom, use wisdom to understand all people, wisely cut off all worldly defilements, World Honored One, now is the right time.』

『Again, there was a Bodhisattva named Léiyīn (雷音, Thunder Sound), who stepped forward and said to the Buddha: 『The Buddha, World Honored One, surpasses everything, wisdom and practice have gone through countless kalpas, self-arising and naturally ceasing, immeasurable and without fault, World Honored One.』

『Again, there was a Bodhisattva named Chángbēi (常悲, Constant Compassion), who stepped forward and said to the Buddha: 『World Honored One, you originally accumulated many ascetic practices, experienced the difficulties of the cycle of birth and death, the sun of the Buddha Dharma has now risen, do not let people be immersed in ignorance and darkness.』

『Again, there was a Bodhisattva named Huànhuà (幻化, Illusion), who stepped forward and said to the Buddha: 『Contemplating all dharmas, illusion is also not real, the truth should be equal, may the World Honored One expound the Dharma in due time.』

「復有菩薩名曰無厭，前白佛言：『三世眾生苦，未聞八正道，最勝今已降，渴仰天師久。』

「復有菩薩名曰勇猛，前白佛言：『是以無數世，積行不可量，威神覆一切，愿除一切惱。』

「復有菩薩名曰覺知，前白佛言：『佛慧無有量，演法無有窮，住本亦不住，愿轉正法輪。』

「復有菩薩名曰善行，前白佛言：『無生本無生，今日尊已生，現形於五濁，愿度一切人。』

「復有菩薩名曰正見，前白佛言：『三界第一尊，天人所供養，轉法震大千，如今寂然默。』

「復有菩薩名曰法凈，前白佛言：『設從無數劫，欲嘆尊功德，究盡百福業，未盡如毫釐。』

「復有菩薩名曰無相，前白佛言：『本無本無相，尊今出衆相，行盡得作佛，何為入禪定？』

「復有菩薩名不思議，前白佛言：『一切眾生類，不見生滅苦，了本知眾相，唯尊愿時赴。』

「復有菩薩名曰導首，前白佛言：『一切諸法空，因緣共合會，久不轉法輪，何為入正定？』

「復有菩薩名曰輪轉，前白佛言：『平等無憎愛，愍念一切故，尊今已顧屈，何為復睡眠？』

「復有菩薩名無量辯才，前白佛言：『大聖人中尊，經歷劫數勤，今已成正覺，愿愍一切人。』

「復

【現代漢語翻譯】 現代漢語譯本 『又有一位菩薩，名叫無厭（Wu Yan），上前稟告佛說：『三世（過去、現在、未來）的眾生受苦，未曾聽聞八正道（Ba Zheng Dao），最殊勝的佛陀如今已經降臨，我們渴望仰慕天人導師已經很久了。』 『又有一位菩薩，名叫勇猛（Yong Meng），上前稟告佛說：『因此在無數世中，積累的修行不可估量，您的威德神力覆蓋一切，愿您消除一切煩惱。』 『又有一位菩薩，名叫覺知（Jue Zhi），上前稟告佛說：『佛陀的智慧沒有限量，演說的佛法沒有窮盡，安住于根本卻又不執著于安住，愿您轉動正法輪（Zheng Fa Lun）。』 『又有一位菩薩，名叫善行（Shan Xing），上前稟告佛說：『無生（Wu Sheng）的本性本來就是無生，今日世尊已經降生，在五濁（Wu Zhuo）惡世顯現身形，愿您救度一切眾生。』 『又有一位菩薩，名叫正見（Zheng Jian），上前稟告佛說：『您是三界（San Jie）第一尊，為天人和世人所供養，轉動佛法能震動大千世界，如今為何寂然不語？』 『又有一位菩薩，名叫法凈（Fa Jing），上前稟告佛說：『即使經過無數劫的時間，想要讚歎您的功德，窮盡所有的福德善業，也無法完全表達出如毫毛般的功德。』 『又有一位菩薩，名叫無相（Wu Xiang），上前稟告佛說：『根本上來說，本性是無相的，世尊您如今顯現出種種形象，通過修行最終證得佛果，為何還要進入禪定？』 『又有一位菩薩，名叫不思議（Bu Si Yi），上前稟告佛說：『一切眾生，不能覺察到生滅的痛苦，瞭解萬物的本源，明白眾生的各種表象，只有世尊您才能應時救度他們。』 『又有一位菩薩，名叫導首（Dao Shou），上前稟告佛說：『一切諸法都是空性的，由因緣和合而成，已經很久沒有轉動法輪了，為何還要進入正定？』 『又有一位菩薩，名叫輪轉（Lun Zhuan），上前稟告佛說：『您對一切眾生平等，沒有憎恨和偏愛，憐憫一切眾生，世尊您已經應允降臨，為何還要睡眠？』 『又有一位菩薩，名叫無量辯才（Wu Liang Bian Cai），上前稟告佛說：『您是聖人中最尊貴的，經歷了無數劫的勤苦修行，如今已經成就正覺，愿您憐憫一切眾生。』 』

【English Translation】 English version 『Again, there was a Bodhisattva named Wu Yan (Without Weariness), who stepped forward and said to the Buddha: 『The beings of the three times (past, present, and future) suffer, having not heard the Eightfold Path (Ba Zheng Dao). The most supreme one has now descended; we have longed for the Teacher of Gods and Humans for a long time.』 『Again, there was a Bodhisattva named Yong Meng (Courageous), who stepped forward and said to the Buddha: 『Therefore, in countless lifetimes, the accumulated practices are immeasurable. Your majestic power covers everything; may you remove all afflictions.』 『Again, there was a Bodhisattva named Jue Zhi (Awareness), who stepped forward and said to the Buddha: 『The Buddha's wisdom is limitless, and the Dharma expounded is inexhaustible. Abiding in the fundamental, yet not clinging to abiding, may you turn the Wheel of the Dharma (Zheng Fa Lun).』 『Again, there was a Bodhisattva named Shan Xing (Good Conduct), who stepped forward and said to the Buddha: 『The nature of No-Birth (Wu Sheng) is inherently unborn. Today, the World-Honored One has been born, manifesting in the five turbidities (Wu Zhuo). May you deliver all beings.』 『Again, there was a Bodhisattva named Zheng Jian (Right View), who stepped forward and said to the Buddha: 『You are the most supreme in the Three Realms (San Jie), worshiped by gods and humans. Turning the Dharma can shake the great thousand worlds. Why are you now silent?』 『Again, there was a Bodhisattva named Fa Jing (Dharma Purity), who stepped forward and said to the Buddha: 『Even if countless eons were spent, desiring to praise your merits, exhausting all meritorious deeds, it would not fully express even a hair's breadth of your virtues.』 『Again, there was a Bodhisattva named Wu Xiang (No Form), who stepped forward and said to the Buddha: 『Fundamentally, the nature is formless. World-Honored One, you now manifest various forms. Having exhausted practice, you attain Buddhahood. Why enter into meditation?』 『Again, there was a Bodhisattva named Bu Si Yi (Inconceivable), who stepped forward and said to the Buddha: 『All sentient beings do not perceive the suffering of birth and death, understand the origin of all things, and comprehend the various appearances of beings. Only you, World-Honored One, can respond in time.』 『Again, there was a Bodhisattva named Dao Shou (Guide), who stepped forward and said to the Buddha: 『All dharmas are empty, arising from the assembly of causes and conditions. The Wheel of Dharma has not been turned for a long time. Why enter into right concentration?』 『Again, there was a Bodhisattva named Lun Zhuan (Turning Wheel), who stepped forward and said to the Buddha: 『You are equal to all, without hatred or favoritism, compassionate to all beings. World-Honored One, you have already condescended to descend. Why sleep again?』 『Again, there was a Bodhisattva named Wu Liang Bian Cai (Immeasurable Eloquence), who stepped forward and said to the Buddha: 『You are the most honored among the sages, having diligently practiced through countless eons. Now you have attained perfect enlightenment. May you have compassion on all beings.』 』

有菩薩名曰生盡，前白佛言：『一切眾行本，盡歸於無常，常身非常身，尊今計常身。』

「復有菩薩名曰本末空，前白佛言：『虛空無邊際，眾生難覺悟，本無如來現，時演勿有疑。』

「復有菩薩名曰多悲，前白佛言：『夫欲自利者，先度一切人，尊從眾生出，今違本誓願。』

「復有菩薩名曰顯德，前白佛言：『神足無量法，六度無增減，眾相自嚴身，愿尊時屈神。』

「復有菩薩名曰一意，前白佛言：『十方諸菩薩，盡來詣忍土，欲得聞正法，唯尊時覺悟。』

「復有菩薩名曰不虛妄，前白佛言：『世尊大慈愍，思惟入正定，無量已過量，時至可說法。』

「復有菩薩名曰喜樂，前白佛言：『知生無量行，行過三界表，尊今三世尊，愿度三界人。』

「復有菩薩名曰本無，前白佛言：『尊今極神妙，道力不思議，成佛為眾生，何不轉法輪？』

「復有菩薩名摩訶衍，前白佛言：『三乘同一趣，未聞正法言，尊今當分別，令知泥洹要。』

「復有菩薩名曰劫數，前白佛言：『人生當歸滅，舍一復就一，唯愿尊降伏，不生不復滅。』

「復有菩薩名曰受證，前白佛言：『生老病死痛，五陰為禍原，十二牽連縛，唯尊愿拔濟。』

「復有菩薩

【現代漢語翻譯】 現代漢語譯本 有位菩薩名叫生盡（Shengjin，生命終結），上前對佛說：『一切行為的本質，最終都歸於無常。常身不是真正的常身，您現在卻執著于常身。』 『又有一位菩薩名叫本末空（Benmokong，本源與終結皆空），上前對佛說：『虛空沒有邊際，眾生難以覺悟。本來沒有如來的顯現，現在顯現，請及時演說佛法，不要再有疑慮。』 『又有一位菩薩名叫多悲（Duobei，多有悲憫），上前對佛說：『想要利益自己的人，應該先度化一切眾生。您從眾生中而來，現在卻違背了最初的誓願。』 『又有一位菩薩名叫顯德（Xiande，彰顯功德），上前對佛說：『神通和無量的佛法，六度（六種修行方法：佈施、持戒、忍辱、精進、禪定、智慧）沒有增減。眾多的相好自然莊嚴您的身體，希望您暫時屈尊顯現神通。』 『又有一位菩薩名叫一意（Yiyi，一心一意），上前對佛說：『十方諸佛菩薩，都來到這堪忍的世界，想要聽聞真正的佛法，希望您及時覺悟。』 『又有一位菩薩名叫不虛妄（Buxuwang，真實不虛），上前對佛說：『世尊您大慈大悲，深入思惟進入正定。無量的時間已經過去，現在時機已到，可以開始說法了。』 『又有一位菩薩名叫喜樂（Xile，歡喜快樂），上前對佛說：『您知道眾生無量的行為，這些行為超越了三界（欲界、色界、無色界）。您現在是三世（過去、現在、未來）的至尊，希望您能度化三界中的眾生。』 『又有一位菩薩名叫本無（Benwu，本性空無），上前對佛說：『您現在極其神妙，道力不可思議。成就佛陀是爲了眾生，為何不轉動法輪（說法）呢？』 『又有一位菩薩名叫摩訶衍（Moheyan，大乘），上前對佛說：『聲聞乘、緣覺乘、菩薩乘，三乘最終都趨向同一個目標。我們還沒有聽聞真正的佛法，您現在應當分別解說，讓我們知道涅槃（Nirvana）的要義。』 『又有一位菩薩名叫劫數（Jieshu，時間單位），上前對佛說：『人生最終都要歸於滅亡，捨棄一個身體又接受另一個身體。只希望您能降伏生死，達到不生不滅的境界。』 『又有一位菩薩名叫受證（Shouzhen，接受證悟），上前對佛說：『生老病死的痛苦，五陰（色、受、想、行、識）是禍患的根源，十二因緣（十二種相互關聯的條件）相互牽連束縛。只希望您能拔除救濟我們。』 『又有一位菩薩

【English Translation】 English version There was a Bodhisattva named Shengjin (生盡, End of Life), who stepped forward and said to the Buddha: 'The essence of all actions ultimately returns to impermanence. The eternal body is not truly eternal, yet you now cling to the idea of an eternal body.' 'There was also a Bodhisattva named Benmokong (本末空, Emptiness of Origin and End), who stepped forward and said to the Buddha: 'Space is boundless, and sentient beings find it difficult to awaken. Originally, there was no manifestation of the Tathagata. Now that you have manifested, please expound the Dharma in a timely manner and have no more doubts.' 'There was also a Bodhisattva named Duobei (多悲, Great Compassion), who stepped forward and said to the Buddha: 'Those who wish to benefit themselves should first liberate all sentient beings. You came from among sentient beings, yet now you are going against your original vow.' 'There was also a Bodhisattva named Xiande (顯德, Manifest Virtue), who stepped forward and said to the Buddha: 'Supernatural powers and immeasurable Dharma, the Six Perfections (Six Paramitas: Generosity, Discipline, Patience, Diligence, Concentration, Wisdom) neither increase nor decrease. Numerous auspicious marks naturally adorn your body. I hope you will temporarily condescend to manifest your supernatural powers.' 'There was also a Bodhisattva named Yiyi (一意, Single-Mindedness), who stepped forward and said to the Buddha: 'Bodhisattvas from the ten directions have all come to this Saha world, desiring to hear the true Dharma. I hope you will awaken in a timely manner.' 'There was also a Bodhisattva named Buxuwang (不虛妄, Non-Falsehood), who stepped forward and said to the Buddha: 'World Honored One, you are greatly compassionate, deeply contemplating and entering into Samadhi. Immeasurable time has passed, and now the time has come to begin teaching the Dharma.' 'There was also a Bodhisattva named Xile (喜樂, Joy and Happiness), who stepped forward and said to the Buddha: 'You know the immeasurable actions of sentient beings, and these actions transcend the Three Realms (Desire Realm, Form Realm, Formless Realm). You are now the Honored One of the Three Times (Past, Present, Future). I hope you can liberate sentient beings in the Three Realms.' 'There was also a Bodhisattva named Benwu (本無, Original Non-Being), who stepped forward and said to the Buddha: 'You are now extremely wondrous, and your power of the Way is inconceivable. Becoming a Buddha is for the sake of sentient beings. Why not turn the Wheel of Dharma (teach the Dharma)?' 'There was also a Bodhisattva named Moheyan (摩訶衍, Mahayana), who stepped forward and said to the Buddha: 'The Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle, the three vehicles ultimately lead to the same goal. We have not yet heard the true Dharma. You should now explain and differentiate it, so that we may know the essentials of Nirvana.' 'There was also a Bodhisattva named Jieshu (劫數, Kalpa), who stepped forward and said to the Buddha: 'Human life ultimately returns to extinction, abandoning one body and accepting another. I only hope that you can subdue birth and death, and attain the state of non-birth and non-extinction.' 'There was also a Bodhisattva named Shouzhen (受證, Receiving Confirmation), who stepped forward and said to the Buddha: 'The suffering of birth, old age, sickness, and death, the Five Skandhas (Form, Feeling, Perception, Volition, Consciousness) are the root of misfortune, and the Twelve Nidanas (Twelve Interdependent Conditions) are interconnected and binding. I only hope that you can uproot and deliver us.' 'There was also a Bodhisattva

名曰不眴，前白佛言：『我等所居剎，去此甚久遠，唯愿今世尊，說法使我聞。』

「復有菩薩名曰捷疾智，前白佛言：『尊具七覺意，具足四等心，當悟諸不悟，愿尊度脫之。』

「復有菩薩名曰常舉手，前白佛言：『大人眾相滿，顯揚一切法，已得離諸著，亦使眾生離。』

「復有菩薩名曰法意，前白佛言『過去諸如來，說法無有量，尊今既成佛，愿時轉法輪。』

「復有菩薩名日月盛滿，前白佛言：『世間皆非常，一切皆歸空，解知無所生，尊今人中上。』

「復有菩薩名曰無量稱，前白佛言：『身凈不造惡，口凈言誠信，超越一切上，過於諸天人。』

「復有菩薩名曰無與等，前白佛言：『如來從如生，降神度生死，但當時說法，何為懷猶豫？』

「復有菩薩名曰遠離，前白佛言：『從無央數劫，時時乃有佛，如日現花敷，何為不現光？』

「復有菩薩名曰威神，前白佛言：『十力無有比，獲空無相愿，法身如安明，唯愿開甘露。』

「復有菩薩名曰道力，前白佛言：『空觀無想念，行亦寂然滅，從是自致佛，天人所恭敬。』

「復有菩薩名無所倚，前白佛言：『眾生若干種，不識解脫門，須尊前將導，乃到無畏處。』

「復有菩薩名

【現代漢語翻譯】 現代漢語譯本：有一位菩薩名叫不眴（Bù Xuàn，不眨眼），上前對佛說：『我們所居住的佛土，距離這裡非常遙遠，只希望今日世尊您，能夠說法讓我們聽聞。』 有一位菩薩名叫捷疾智（Jié Jí Zhì，快速智慧），上前對佛說：『世尊您具足七覺支（Qī Jué Zhī，七種覺悟的要素），具足四無量心（Sì Wú Liàng Xīn，慈、悲、喜、舍四種廣大的心），應當覺悟那些尚未覺悟的人，希望世尊您能度脫他們。』 有一位菩薩名叫常舉手（Cháng Jǔ Shǒu，經常舉手），上前對佛說：『大人您具足種種殊勝的相好，彰顯弘揚一切佛法，已經脫離了一切執著，也使眾生脫離執著。』 有一位菩薩名叫法意（Fǎ Yì，佛法的意念），上前對佛說：『過去諸位如來，說法無量無邊，世尊您現在已經成佛，希望您及時轉動法輪（Zhuǎn Fǎ Lún，傳播佛法的比喻）。』 有一位菩薩名叫日月盛滿（Rì Yuè Shèng Mǎn，日月光明圓滿），上前對佛說：『世間一切都是無常的，一切最終都歸於空性，瞭解知曉萬法無所生起，世尊您是人中至尊。』 有一位菩薩名叫無量稱（Wú Liàng Chēng，無法衡量的稱讚），上前對佛說：『身行清凈不造惡業，口語清凈言語真實誠信，超越一切之上，勝過諸天和世人。』 有一位菩薩名叫無與等（Wú Yǔ Děng，沒有可以相比的），上前對佛說：『如來您從真如（Rú Rú，事物的本真狀態）而來，降臨世間度脫生死，只是應當及時說法，為何還懷有猶豫呢？』 有一位菩薩名叫遠離（Yuǎn Lí，遠離），上前對佛說：『從無數劫以來，時常才有佛出世，如同太陽出現花朵開放，為何不展現光明呢？』 有一位菩薩名叫威神（Wēi Shén，威德神通），上前對佛說：『如來的十力（Shí Lì，佛具有的十種力量）無與倫比，獲得空性、無相、無愿的境界，法身（Fǎ Shēn，佛的法性之身）如同安穩的光明，希望您開啟甘露法門（Gān Lù Fǎ Mén，能帶來解脫的佛法）。』 有一位菩薩名叫道力（Dào Lì，修道的功力），上前對佛說：『以空性之觀，無任何妄想雜念，行為也寂靜止滅，從此自然成就佛果，為天人和世人所恭敬。』 有一位菩薩名叫無所倚（Wú Suǒ Yǐ，無所依靠），上前對佛說：『眾生有各種各樣的根器，不認識解脫之門，需要世尊您在前面引導，才能到達無畏的境地。』 復有一位菩薩名叫……

【English Translation】 English version: There was a Bodhisattva named Buxuan (Bù Xuàn, Unblinking), who stepped forward and said to the Buddha: 'The Buddha-land where we dwell is very far from here. We only hope that the World Honored One will preach the Dharma today so that we may hear it.' There was a Bodhisattva named Jiejizhi (Jié Jí Zhì, Quick Wisdom), who stepped forward and said to the Buddha: 'World Honored One, you are complete with the Seven Factors of Enlightenment (Qī Jué Zhī, seven elements of awakening), complete with the Four Immeasurable Minds (Sì Wú Liàng Xīn, loving-kindness, compassion, joy, and equanimity). You should awaken those who are not yet awakened. May the World Honored One deliver them.' There was a Bodhisattva named Changjushou (Cháng Jǔ Shǒu, Always Raising Hands), who stepped forward and said to the Buddha: 'Great One, you are full of excellent marks and characteristics, manifesting and propagating all Dharmas. You have already become detached from all attachments, and you also enable sentient beings to become detached.' There was a Bodhisattva named Fayi (Fǎ Yì, Dharma Intent), who stepped forward and said to the Buddha: 'The Buddhas of the past preached the Dharma immeasurably. Now that the World Honored One has become a Buddha, may you turn the Dharma wheel (Zhuǎn Fǎ Lún, a metaphor for spreading the Dharma) in due time.' There was a Bodhisattva named Riyueshengman (Rì Yuè Shèng Mǎn, Sun and Moon Full of Radiance), who stepped forward and said to the Buddha: 'All in the world is impermanent, and all returns to emptiness. Understanding and knowing that nothing is born, World Honored One, you are the highest among humans.' There was a Bodhisattva named Wuliangcheng (Wú Liàng Chēng, Immeasurable Praise), who stepped forward and said to the Buddha: 'Your body is pure and does not create evil, your speech is pure and your words are truthful and sincere, surpassing all, exceeding all gods and humans.' There was a Bodhisattva named Wuyudeng (Wú Yǔ Děng, Unequaled), who stepped forward and said to the Buddha: 'Tathagata, you come from Suchness (Rú Rú, the true nature of things), descending to deliver beings from birth and death. You should just preach the Dharma in due time. Why do you still harbor hesitation?' There was a Bodhisattva named Yuanli (Yuǎn Lí, Detachment), who stepped forward and said to the Buddha: 'From countless kalpas, a Buddha appears only occasionally, like the sun appearing and flowers blooming. Why do you not manifest your light?' There was a Bodhisattva named Weishen (Wēi Shén, Majestic Power), who stepped forward and said to the Buddha: 'The Ten Powers (Shí Lì, the ten powers of a Buddha) of the Tathagata are unparalleled, having attained the realms of emptiness, signlessness, and wishlessness. The Dharma body (Fǎ Shēn, the Dharma nature body of the Buddha) is like peaceful light. May you open the gate of sweet dew (Gān Lù Fǎ Mén, the Dharma that brings liberation).' There was a Bodhisattva named Daoli (Dào Lì, Power of the Path), who stepped forward and said to the Buddha: 'With the contemplation of emptiness, without any delusive thoughts, actions are also still and extinguished. From this, one naturally attains Buddhahood, revered by gods and humans.' There was a Bodhisattva named Wusuo Yi (Wú Suǒ Yǐ, Without Reliance), who stepped forward and said to the Buddha: 'Sentient beings are of various kinds, not recognizing the gate of liberation. They need the World Honored One to guide them forward in order to reach the place of fearlessness.' There was another Bodhisattva named...

閑靜觀，前白佛言：『人心如流水，唸唸皆生惡，尊當斷其根，永滅無萌兆。』

「復有菩薩名無盡意，前白佛言：『越度生死海，凈修行梵行，眾生甚饑虛，說法令充足。』

「復有菩薩名不違信，前白佛言：『三界都熾然，眾生無恃怙，尊當慈愍念，為說真有要。』

「復有菩薩名善權現，前白佛言：『通盡一切藏，安處無為境，究盡本無行，今尊何思慮？』

「復有菩薩名達本原，前白佛言：『四大聚一處，皆由宿識行，癡愛共相生，愿尊示現法。』

「復有菩薩名曰山嶽，前白佛言：『所以諸佛興，濟度三千世，使無明眾生，永斷三惡道。』

「復有菩薩名曰逮覺，前白佛言：『未獲今已獲，不種生死本，世尊心常定，愿從禪定起。』

「復有菩薩名曰賢護，前白佛言：『一切諸法本，生滅無所起，智達三界苦，盡斷諸有漏。』

「復有菩薩名無與等，前白佛言：『諸佛法不異，唯化人為本，本從等意來，大慈今所在。』

「復有菩薩名曰大天，前白佛言：『眾生宿有限，得睹如來形，未聞真諦法，唯愿時演說。』

「復有菩薩名曰行道，前白佛言：『今睹身色相，一切眾行具，至誠逮正覺，何不行佛事？』

「復有菩薩名曰離垢，前

【現代漢語翻譯】 現代漢語譯本 閑靜觀菩薩，上前對佛說：『人心就像流水一樣，每個念頭都產生惡念，您應當斷除這些惡念的根源，永遠消滅它們，不讓它們有萌芽的機會。』 『還有一位菩薩名叫無盡意（Avalokiteśvara），上前對佛說：『爲了超越生死輪迴的苦海，清凈地修行梵行，眾生非常飢渴，希望您說法讓他們得到滿足。』 『還有一位菩薩名叫不違信（Asatya-pratijña），上前對佛說：『三界（Trailokya）都充滿熾熱的苦惱，眾生沒有可以依靠的，您應當慈悲憐憫他們，為他們宣說真實而重要的道理。』 『還有一位菩薩名叫善權現（Upāya-darśana），上前對佛說：『通達一切佛法寶藏，安住在無為的境界，徹底瞭解原本沒有造作的行為，現在您在思考什麼呢？』 『還有一位菩薩名叫達本原（Prakṛti-sāra），上前對佛說：『四大（catvāri mahābhūtāni）聚合在一起，都是由過去的業識所推動，愚癡和愛慾共同產生，希望您開示佛法。』 『還有一位菩薩名叫山嶽（Parvata），上前對佛說：『諸佛之所以出現於世，是爲了救度三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）的眾生，使無明的眾生，永遠斷除三惡道（tri-apāya）的苦難。』 『還有一位菩薩名叫逮覺（Prāpta-bodhi），上前對佛說：『過去沒有獲得的現在已經獲得，不再種下生死輪迴的根本，世尊（Bhagavān）的心常常處於禪定之中，希望您從禪定中起身說法。』 『還有一位菩薩名叫賢護（Bhadra-pāla），上前對佛說：『一切諸法的本性，生滅都沒有起始，以智慧通達三界的痛苦，完全斷除各種有漏的煩惱。』 『還有一位菩薩名叫無與等（Asama-sama），上前對佛說：『諸佛的教法沒有差異，只是以教化人為根本，根本是從平等的意念而來，偉大的慈悲現在在哪裡呢？』 『還有一位菩薩名叫大天（Mahādeva），上前對佛說：『眾生過去所積累的善根有限，才能有幸見到如來（Tathāgata）的形相，但還沒有聽聞真正的真諦佛法，只希望您能及時演說。』 『還有一位菩薩名叫行道（Mārga-gāmin），上前對佛說：『現在看到您的身色相好，一切修行都已圓滿具足，以至誠之心證得正覺，為什麼不施行佛事呢？』 『還有一位菩薩名叫離垢（Vimala），上前

【English Translation】 English version The Bodhisattva 'Quiet Contemplation' (Śānta-dṛṣṭi), stepped forward and said to the Buddha: 'The human mind is like flowing water, with every thought giving rise to evil. You should cut off its roots and extinguish them forever, leaving no chance for them to sprout.' 'There is also a Bodhisattva named 'Inexhaustible Intent' (Avalokiteśvara), who stepped forward and said to the Buddha: 'To cross the sea of birth and death, one must purely cultivate the Brahma-conduct (brahmacarya). Sentient beings are very hungry and thirsty; please preach the Dharma to satisfy them.' 'There is also a Bodhisattva named 'Non-deviating Faith' (Asatya-pratijña), who stepped forward and said to the Buddha: 'The Three Realms (Trailokya) are all ablaze with suffering, and sentient beings have no refuge. You should have compassion and pity on them, and speak the truth that is essential.' 'There is also a Bodhisattva named 'Skillful Manifestation' (Upāya-darśana), who stepped forward and said to the Buddha: 'Having mastered all the treasures of the Dharma, dwelling in the realm of non-action (asaṃskṛta), and thoroughly understanding the original non-arising, what are you contemplating now?' 'There is also a Bodhisattva named 'Reaching the Source' (Prakṛti-sāra), who stepped forward and said to the Buddha: 'The Four Great Elements (catvāri mahābhūtāni) gather together, all driven by past consciousness (vijñāna). Ignorance and love arise together; may you reveal the Dharma.' 'There is also a Bodhisattva named 'Mountain Peak' (Parvata), who stepped forward and said to the Buddha: 'The reason why all Buddhas appear in the world is to save the beings of the three-thousand-great-thousand world system (trisāhasra-mahāsāhasra-lokadhātu), so that ignorant beings may forever cut off the suffering of the three evil destinies (tri-apāya).' 'There is also a Bodhisattva named 'Attained Enlightenment' (Prāpta-bodhi), who stepped forward and said to the Buddha: 'What was not attained in the past has now been attained, and the root of birth and death is no longer planted. The World-Honored One's (Bhagavān) mind is always in samadhi; may you arise from samadhi and speak.' 'There is also a Bodhisattva named 'Virtuous Protector' (Bhadra-pāla), who stepped forward and said to the Buddha: 'The nature of all dharmas, arising and ceasing have no beginning. With wisdom, one understands the suffering of the Three Realms and completely cuts off all defiled outflows.' 'There is also a Bodhisattva named 'Unequaled' (Asama-sama), who stepped forward and said to the Buddha: 'The Buddhas' teachings are not different; they are fundamentally about transforming people. The root comes from equal intention; where is great compassion now?' 'There is also a Bodhisattva named 'Great Deva' (Mahādeva), who stepped forward and said to the Buddha: 'Sentient beings have limited merit from the past, so they are fortunate to see the form of the Tathagata (Tathāgata), but they have not yet heard the true Dharma. We only hope that you will expound it in due time.' 'There is also a Bodhisattva named 'Practicing the Path' (Mārga-gāmin), who stepped forward and said to the Buddha: 'Now seeing your form and appearance, all practices are complete and perfect. Having attained perfect enlightenment with utmost sincerity, why not perform the deeds of a Buddha?' 'There is also a Bodhisattva named 'Free from Defilement' (Vimala), who stepped forward

白佛言：『本尊所發願，乃為阿僧祇，令彼顛倒等，乃睹于正路。』

「爾時，復有菩薩名曰無盡，前白佛言：『觀顏如花開，容貌無等雙，功德過八難，何故而寂然？』

「復有菩薩名曰無悕望，前白佛言：『十力哀出世，教化天世人，從此至彼岸，賢聖所行業。』

「復有菩薩名曰佛慧，前白佛言：『從此虛空際，遍滿十方世，皆來欲聽法，洗除心垢患。』

「復有菩薩名曰人本，前白佛言：『三界悉苦患，亦無逃避處，唯須神力接，爾乃永得安。』

「復有菩薩名曰天王，前白佛言：『身垢三百五，恒染污人心，當以智慧光，蠲除令無餘。』

「復有菩薩名曰無怒，前白佛言：『我從平等慧，故來省覲尊，欲聽無量法，修習本無行。』

「復有菩薩名曰無慾，前白佛言：『我憶過去世，有佛名能仁，勸進令說法，如尊無有異。』

「復有菩薩名曰入定，前白佛言：『曾聞成佛道，三覆轉法輪，如今何為默，不聞一轉聲？』

「復有菩薩名曰海相，前白佛言：『今我得通智，皆聞于正法，愍彼眾生等，故勸請如來。』

「復有菩薩名師子吼，前白佛言：『一相本無相，諸法悉空寂，眾生所不達，尊今當分別。』

「復有菩薩名曰大豪，前白

【現代漢語翻譯】 現代漢語譯本 白菩薩說道：『本尊所發的誓願，乃是為阿僧祇（asaṃkhya，無數）眾生，讓他們這些顛倒迷惑的人，能夠見到正路。』 『這時，又有一位菩薩名叫無盡（Ananta），上前對佛說：『您的容顏像花朵般綻放，容貌無比殊勝，功德超越八難（aṣṭāvināśa，八種障礙），為何如此寂靜無言呢？』 『又有一位菩薩名叫無悕望（Nirāśa），上前對佛說：『具有十力（daśabala，如來的十種力量）的佛陀慈悲出世，教化天界和人間的眾生，從此引導他們到達彼岸（pāramitā，解脫），這是賢聖所修行的道路。』 『又有一位菩薩名叫佛慧（Buddhi），上前對佛說：『從這無邊的虛空，遍滿十方世界，所有眾生都來到這裡想要聽聞佛法，洗滌清除心中的垢染和煩惱。』 『又有一位菩薩名叫人本（Manuja），上前對佛說：『三界（trayo dhātava，欲界、色界、無色界）充滿痛苦和災患，沒有可以逃避的地方，唯有依靠佛的神力接引，才能永遠得到安樂。』 『又有一位菩薩名叫天王（Devarāja），上前對佛說：『身體的各種不凈之物，時常染污人的心，應當用智慧的光芒，徹底清除這些污垢，使之不再存在。』 『又有一位菩薩名叫無怒（Akrōdha），上前對佛說：『我從平等智慧而來，所以前來拜見世尊，想要聽聞無量的佛法，修習那本來就無所作為的真如自性。』 『又有一位菩薩名叫無慾（Anāśa），上前對佛說：『我回憶過去世，有一位佛名叫能仁（Śakyamuni），勸請他宣說佛法，就像現在勸請您一樣，沒有什麼不同。』 『又有一位菩薩名叫入定（Samāpanna），上前對佛說：『曾經聽聞佛陀成就佛道，三轉法輪（triparivarta，佛陀的三次轉法輪），如今為何沉默不語，聽不到一聲法輪的轉動呢？』 『又有一位菩薩名叫海相（Sāgaramati），上前對佛說：『現在我得到了通達的智慧，都聽聞了真正的佛法，憐憫那些受苦的眾生，所以勸請如來您宣說佛法。』 『又有一位菩薩名叫師子吼（Siṃhanāda），上前對佛說：『一相（ekarasa，唯一的真如之相）本來就不是有相，諸法（dharma，一切事物）都是空寂的，眾生不能理解，世尊您應當為他們分別解說。』 『又有一位菩薩名叫大豪（Mahārha），上前白

【English Translation】 English version The Bodhisattva said to the Buddha: 'The original vows made by the Blessed One are for countless asaṃkhya (innumerable) beings, so that those who are deluded may see the right path.' 'At that time, there was another Bodhisattva named Ananta (Endless), who stepped forward and said to the Buddha: 'Your face is like a blooming flower, your appearance is unparalleled, and your merits surpass the eight difficulties (aṣṭāvināśa, eight inauspicious conditions). Why are you so silent?' 'There was another Bodhisattva named Nirāśa (Without Hope), who stepped forward and said to the Buddha: 'The Buddha with the ten powers (daśabala, ten powers of a Tathāgata) compassionately appears in the world to teach gods and humans, leading them from here to the other shore (pāramitā, perfection), which is the path practiced by the wise and noble.' 'There was another Bodhisattva named Buddhi (Wisdom), who stepped forward and said to the Buddha: 'From this boundless space, filling the ten directions, all beings come here desiring to hear the Dharma, to wash away the defilements and afflictions of their hearts.' 'There was another Bodhisattva named Manuja (Human), who stepped forward and said to the Buddha: 'The three realms (trayo dhātava, desire realm, form realm, formless realm) are full of suffering and calamity, and there is nowhere to escape. Only by relying on the Buddha's divine power can we be guided to eternal peace.' 'There was another Bodhisattva named Devarāja (King of Gods), who stepped forward and said to the Buddha: 'The impurities of the body constantly defile people's minds. The light of wisdom should be used to completely eliminate these defilements, so that they no longer exist.' 'There was another Bodhisattva named Akrōdha (Without Anger), who stepped forward and said to the Buddha: 'I come from the wisdom of equality, therefore I come to pay homage to the World-Honored One, desiring to hear the immeasurable Dharma and cultivate the originally non-active true nature.' 'There was another Bodhisattva named Anāśa (Without Desire), who stepped forward and said to the Buddha: 'I recall in past lives, there was a Buddha named Śakyamuni (Capable Sage), and I urged him to expound the Dharma, just as I am now urging you, with no difference.' 'There was another Bodhisattva named Samāpanna (Entered into Samadhi), who stepped forward and said to the Buddha: 'I once heard that the Buddha attained Buddhahood and turned the Dharma wheel three times (triparivarta, three turnings of the Dharma wheel). Why are you silent now, and no sound of the Dharma wheel turning is heard?' 'There was another Bodhisattva named Sāgaramati (Ocean of Wisdom), who stepped forward and said to the Buddha: 'Now I have obtained penetrating wisdom and have heard the true Dharma. Out of compassion for those suffering beings, I urge the Tathāgata to expound the Dharma.' 'There was another Bodhisattva named Siṃhanāda (Lion's Roar), who stepped forward and said to the Buddha: 'The one characteristic (ekarasa, the single flavor of suchness) is originally without characteristics, all dharmas (dharma, all phenomena) are empty and still. Beings do not understand this, so the World-Honored One should explain it for them.' 'There was another Bodhisattva named Mahārha (Great Value), who stepped for

佛言：『天尊甚巍巍，眾相無有比，欲聞瓔珞法，開悟一切人。』

「復有菩薩名曰樂居，前白佛言：『如花優曇缽，億千劫乃出，佛亦過於是，今現何自隱？』

「復有菩薩名曰趣道，前白佛言：『法法自相生，不染三界有，愿雨七覺花，普潤一切人。』

「復有菩薩名曰講法，前白佛言：『眾生無緣想，當以法因緣，空凈心無垢，尊當具分別。』

「復有菩薩名曰眼通，前白佛言：『尊本行此愿，當度不度者，今日期已至，愿說空無慧。』

「復有菩薩名曰無頂相，前白佛言：『世間甚可愍，顛倒眾生多，迷惑于正道，愿示慧明處。』

「復有菩薩名曰得總持，前白佛言：『憶念過去世，與尊共弘誓，當度恒沙人，令至無為岸。』

「復有菩薩名曰無與等，前白佛言：『尊今廣長舌，如花覆面形，皆由說正法，故獲此福報。』

「復有菩薩名曰大施，前白佛言：『尊本惠施人，不望受其報，今得人中尊，巍巍乃如是。』

「復有菩薩名曰究竟凈，前白佛言：『六度大智慧，當遍於世間，令愚惑之徒，悉趣本無行。』

「復有菩薩名無著觀，前白佛言：『四辯無所著，應對一切人，一一決斷疑，皆由宿報緣。』

「復有菩薩名曰好喜，前白佛

【現代漢語翻譯】 現代漢語譯本 佛說：『天尊多麼崇高偉大，各種相好沒有可以相比的，想要聽聞瓔珞法，開悟一切人。』 又有一位菩薩名叫樂居，上前稟告佛說：『如同優曇缽花（Udumbara），億萬劫才出現一次，佛的出現比這還難得，如今顯現又為何要隱沒呢？』 又有一位菩薩名叫趣道，上前稟告佛說：『一切法都是自相生起，不沾染三界所有，愿您降下七覺花（Seven Factors of Enlightenment），普遍滋潤一切人。』 又有一位菩薩名叫講法，上前稟告佛說：『眾生沒有因緣之想，應當以法為因緣，空凈的心沒有垢染，請天尊詳細地分別解說。』 又有一位菩薩名叫眼通，上前稟告佛說：『天尊本來修行此愿，應當度化未被度化的人，今天時機已到，愿您宣說空無的智慧。』 又有一位菩薩名叫無頂相，上前稟告佛說：『世間實在可憐，顛倒的眾生很多，迷惑于正道，愿您指示智慧光明的所在。』 又有一位菩薩名叫得總持，上前稟告佛說：『回憶過去世，與天尊共同發下弘大的誓願，應當度化恒河沙數的人，讓他們到達無為的彼岸。』 又有一位菩薩名叫無與等，上前稟告佛說：『天尊如今廣長的舌頭，像花一樣覆蓋面容，都是由於宣說正法，所以獲得這樣的福報。』 又有一位菩薩名叫大施，上前稟告佛說：『天尊本來就是樂於佈施的人，不期望得到回報，如今成為人中之尊，崇高偉大就是這樣啊。』 又有一位菩薩名叫究竟凈，上前稟告佛說：『六度（Six Perfections）的大智慧，應當遍佈於世間，讓愚昧迷惑的人們，都趨向于本來的無為之行。』 又有一位菩薩名叫無著觀，上前稟告佛說：『四辯（Four Kinds of Eloquence）沒有執著，應對一切人，一一決斷疑問，都是由於前世的因緣。』 又有一位菩薩名叫好喜，上前稟告佛

【English Translation】 English version The Buddha said: 'The Heavenly Honored One is so majestic and dignified, His various characteristics are unparalleled. I wish to hear the Dharma of the Incomparable Adornment, to enlighten all beings.' Then there was a Bodhisattva named Joyful Abode, who stepped forward and said to the Buddha: 'Like the Udumbara flower (Udumbara), which appears only once in billions of kalpas, the appearance of the Buddha is even rarer. Now that you have appeared, why do you conceal yourself?' Then there was a Bodhisattva named Inclined to the Path, who stepped forward and said to the Buddha: 'All dharmas arise from each other, without being tainted by the existence of the three realms. May you rain down the flowers of the Seven Factors of Enlightenment (Seven Factors of Enlightenment), universally nourishing all beings.' Then there was a Bodhisattva named Expounding the Dharma, who stepped forward and said to the Buddha: 'Sentient beings have no thought of causes and conditions; they should take the Dharma as their cause and condition. The empty and pure mind is without defilement. May the Honored One explain and differentiate it in detail.' Then there was a Bodhisattva named Eye Penetration, who stepped forward and said to the Buddha: 'The Honored One originally cultivated this vow, and should liberate those who have not been liberated. Today the time has come; may you expound the wisdom of emptiness and non-being.' Then there was a Bodhisattva named Without Top Knot, who stepped forward and said to the Buddha: 'The world is truly pitiable, with many deluded beings, lost in the right path. May you show the place of wisdom and light.' Then there was a Bodhisattva named Obtained Dharani, who stepped forward and said to the Buddha: 'Recalling past lives, we made great vows together with the Honored One, to liberate countless beings like the sands of the Ganges River, leading them to the shore of non-action.' Then there was a Bodhisattva named Unequaled, who stepped forward and said to the Buddha: 'The Honored One's long and broad tongue now covers His face like a flower, all due to expounding the right Dharma, thus obtaining such blessings.' Then there was a Bodhisattva named Great Giving, who stepped forward and said to the Buddha: 'The Honored One is originally a generous giver, not expecting any reward in return. Now you have become the Honored One among humans, so majestic and dignified.' Then there was a Bodhisattva named Ultimate Purity, who stepped forward and said to the Buddha: 'The great wisdom of the Six Perfections (Six Perfections) should pervade the world, leading ignorant and deluded beings to turn towards the original non-action.' Then there was a Bodhisattva named Unattached Contemplation, who stepped forward and said to the Buddha: 'The Four Kinds of Eloquence (Four Kinds of Eloquence) are without attachment, responding to all beings, resolving doubts one by one, all due to the karmic conditions of past lives.' Then there was a Bodhisattva named Fond of Joy, who stepped forward and said to the Buddha:

言：『昔緣善知識，成就道法門，今既得成佛，非法雲何果？』

「復有菩薩名甚深智，前白佛言：『興造一切行，眾德自瓔珞，唯佛能演暢，從有至邊際。』

「復有菩薩名花鬘子，前白佛言：『功德累劫積，解無真際法，德為三界尊，斯由聞法報。』

「復有菩薩名曰色相，前白佛言：『如來丈六身，金剛至難壞，愿以無形法，普及諸萌兆。』

「復有菩薩名觀外身，前白佛言：『如日光所照，普除一切冥，今未睹佛光，愿示威儀相。』

「復有菩薩名具足相，前白佛言：『常想無常法，系意入禪定，離垢過三界，度脫一切人。』

「復有菩薩名純熟根，前白佛言：『諸佛所行法，唯度人為事，已果本所愿，快哉時說法。』

「復有菩薩名曰眾生根，前白佛言：『法界不思議，眾生根亦然，愿以神足力，示現於一切。』

「復有菩薩名曰通慧，前白佛言：『光相如雪山，世人所宗仰，今雖睹一寶，唯愿說二寶。』

「復有菩薩，前白佛言：『佛道甚深妙，講授一切法，當王於三界，皆由諸法本。』

「復有菩薩名曰極微，前白佛言：『十方諸世尊，遣我等來此，唯欲聞正法，不樂賢聖默。』

「復有菩薩名曰色身，前白佛言：『無量諸佛等

【現代漢語翻譯】 現代漢語譯本： 言：『過去因善知識的引導，成就了道法之門，如今已經成就佛果，這非法之果又是如何產生的呢？』 『又有一位菩薩，名為甚深智（Shen Shen Zhi），上前稟告佛說：『興建和創造一切行為，各種功德自然成為莊嚴的瓔珞，只有佛才能充分闡揚，從有為法一直到邊際。』 『又有一位菩薩，名為花鬘子（Hua Man Zi），上前稟告佛說：『功德經過累劫的積累，理解沒有真實邊際的法，德行成為三界至尊，這都是由於聽聞佛法的回報。』 『又有一位菩薩，名為色相（Se Xiang），上前稟告佛說：『如來一丈六尺的身軀，像金剛一樣極其難以損壞，希望用無形的法，普及到所有的萌芽和徵兆。』 『又有一位菩薩，名為觀外身（Guan Wai Shen），上前稟告佛說：『如同陽光所照耀的地方，普遍消除一切黑暗，現在還沒有看到佛的光芒，希望能夠瞻仰您的威儀和相貌。』 『又有一位菩薩，名為具足相（Ju Zu Xiang），上前稟告佛說：『常常思念無常的法，將心繫于禪定之中，遠離塵垢超越三界，救度一切眾生。』 『又有一位菩薩，名為純熟根（Chun Shou Gen），上前稟告佛說：『諸佛所修行的法，只是爲了度化眾生，已經得到果報，實現了最初的願望，真是快樂啊，現在正是說法的好時機。』 『又有一位菩薩，名為眾生根（Zhong Sheng Gen），上前稟告佛說：『法界的境界不可思議，眾生的根性也是如此，希望用神通的力量，示現在一切處。』 『又有一位菩薩，名為通慧（Tong Hui），上前稟告佛說：『您的光相如同雪山一樣潔白，是世人所宗仰的，現在雖然已經看到了一寶，只希望您能講說二寶。』 『又有一位菩薩，上前稟告佛說：『佛道非常深奧微妙，講授一切法，應當在三界稱王，這都是由於諸法的根本。』 『又有一位菩薩，名為極微（Ji Wei），上前稟告佛說：『十方諸佛世尊，派遣我們來到這裡，只是想聽聞正法，不喜歡賢聖的沉默。』 『又有一位菩薩，名為色身（Se Shen），上前稟告佛說：『無量諸佛等』

English version: Said: 'In the past, due to the guidance of virtuous teachers, I achieved the gate of the Dharma. Now that I have attained Buddhahood, how can this non-Dharma result come about?' 'Furthermore, there was a Bodhisattva named Shen Shen Zhi (甚深智, Deepest Wisdom), who stepped forward and said to the Buddha: 'Establishing and creating all actions, various merits naturally become adornments like necklaces. Only the Buddha can fully expound, from conditioned existence to its very edge.' 'Furthermore, there was a Bodhisattva named Hua Man Zi (花鬘子, Garland of Flowers), who stepped forward and said to the Buddha: 'Merits accumulated over countless kalpas, understanding the Dharma without a true boundary, virtue makes you the honored one of the three realms, this is all due to the reward of hearing the Dharma.' 'Furthermore, there was a Bodhisattva named Se Xiang (色相, Form and Appearance), who stepped forward and said to the Buddha: 'The Tathagata's sixteen-foot body, as indestructible as diamond, I hope that with formless Dharma, you can spread it to all sprouts and signs.' 'Furthermore, there was a Bodhisattva named Guan Wai Shen (觀外身, Observing External Body), who stepped forward and said to the Buddha: 'Like the sunlight that shines, universally eliminating all darkness, now we have not yet seen the Buddha's light, we wish to behold your dignified appearance.' 'Furthermore, there was a Bodhisattva named Ju Zu Xiang (具足相, Possessing Complete Marks), who stepped forward and said to the Buddha: 'Constantly contemplate the impermanent Dharma, focus the mind in meditation, be free from defilements and transcend the three realms, deliver all beings.' 'Furthermore, there was a Bodhisattva named Chun Shou Gen (純熟根, Ripe Roots), who stepped forward and said to the Buddha: 'The Dharma practiced by all Buddhas is solely for the purpose of liberating beings. Having attained the fruit and fulfilled the original vows, how joyful it is to teach the Dharma at this time.' 'Furthermore, there was a Bodhisattva named Zhong Sheng Gen (眾生根, Roots of Sentient Beings), who stepped forward and said to the Buddha: 'The realm of Dharma is inconceivable, and so are the roots of sentient beings. I hope that with your supernatural powers, you can manifest yourself everywhere.' 'Furthermore, there was a Bodhisattva named Tong Hui (通慧, Penetrating Wisdom), who stepped forward and said to the Buddha: 'Your radiant appearance is as white as a snow mountain, revered by the world. Now that we have seen one treasure, we only wish that you would speak of the two treasures.' 'Furthermore, there was a Bodhisattva who stepped forward and said to the Buddha: 'The Buddha's path is extremely profound and subtle, teaching all Dharmas. You should be the king of the three realms, all due to the fundamental nature of all Dharmas.' 'Furthermore, there was a Bodhisattva named Ji Wei (極微, Ultimate Minute), who stepped forward and said to the Buddha: 'The Buddhas and World Honored Ones of the ten directions have sent us here, only wanting to hear the true Dharma, not enjoying the silence of the wise and holy.' 'Furthermore, there was a Bodhisattva named Se Shen (色身, Form Body), who stepped forward and said to the Buddha: 'Countless Buddhas, etc.'

【English Translation】 Said: 'In the past, due to the guidance of virtuous teachers, I achieved the gate of the Dharma. Now that I have attained Buddhahood, how can this non-Dharma result come about?' 'Furthermore, there was a Bodhisattva named Shen Shen Zhi (Deepest Wisdom), who stepped forward and said to the Buddha: 'Establishing and creating all actions, various merits naturally become adornments like necklaces. Only the Buddha can fully expound, from conditioned existence to its very edge.' 'Furthermore, there was a Bodhisattva named Hua Man Zi (Garland of Flowers), who stepped forward and said to the Buddha: 'Merits accumulated over countless kalpas, understanding the Dharma without a true boundary, virtue makes you the honored one of the three realms, this is all due to the reward of hearing the Dharma.' 'Furthermore, there was a Bodhisattva named Se Xiang (Form and Appearance), who stepped forward and said to the Buddha: 'The Tathagata's sixteen-foot body, as indestructible as diamond, I hope that with formless Dharma, you can spread it to all sprouts and signs.' 'Furthermore, there was a Bodhisattva named Guan Wai Shen (Observing External Body), who stepped forward and said to the Buddha: 'Like the sunlight that shines, universally eliminating all darkness, now we have not yet seen the Buddha's light, we wish to behold your dignified appearance.' 'Furthermore, there was a Bodhisattva named Ju Zu Xiang (Possessing Complete Marks), who stepped forward and said to the Buddha: 'Constantly contemplate the impermanent Dharma, focus the mind in meditation, be free from defilements and transcend the three realms, deliver all beings.' 'Furthermore, there was a Bodhisattva named Chun Shou Gen (Ripe Roots), who stepped forward and said to the Buddha: 'The Dharma practiced by all Buddhas is solely for the purpose of liberating beings. Having attained the fruit and fulfilled the original vows, how joyful it is to teach the Dharma at this time.' 'Furthermore, there was a Bodhisattva named Zhong Sheng Gen (Roots of Sentient Beings), who stepped forward and said to the Buddha: 'The realm of Dharma is inconceivable, and so are the roots of sentient beings. I hope that with your supernatural powers, you can manifest yourself everywhere.' 'Furthermore, there was a Bodhisattva named Tong Hui (Penetrating Wisdom), who stepped forward and said to the Buddha: 'Your radiant appearance is as white as a snow mountain, revered by the world. Now that we have seen one treasure, we only wish that you would speak of the two treasures.' 'Furthermore, there was a Bodhisattva who stepped forward and said to the Buddha: 'The Buddha's path is extremely profound and subtle, teaching all Dharmas. You should be the king of the three realms, all due to the fundamental nature of all Dharmas.' 'Furthermore, there was a Bodhisattva named Ji Wei (Ultimate Minute), who stepped forward and said to the Buddha: 'The Buddhas and World Honored Ones of the ten directions have sent us here, only wanting to hear the true Dharma, not enjoying the silence of the wise and holy.' 'Furthermore, there was a Bodhisattva named Se Shen (Form Body), who stepped forward and said to the Buddha: 'Countless Buddhas, etc.'

，戒律清凈具，自得復授彼，充飽一切愿。』

「復有菩薩名凈音聲，前白佛言：『十慧十無生，十法想知滅，十地功德具，十力愿說法。』

「復有菩薩名曰常定，前白佛言：『我今最下劣，眾智未廣普，唯愿尊今日，示我神足道。』

「復有菩薩名曰無底，前白佛言：『本我自發誓，要當聞言教，尊今不說法，我終不捨去。』

「復有菩薩名曰焰光，前白佛言：『佛道甚為難，法起無有盡，能凈一切垢，乃應入道真。』

「復有菩薩名曰法眼，前白佛言：『無量總持門，聲震於天地，說法度眾生，令得成佛道。』

「復有菩薩名曰慈仁，前白佛言：『諸法甚深奧，如空無端緒，達本無諸道，故號人中尊。』

「復有菩薩名曰一乘，前白佛言：『生死塵勞垢，八難為垣墻，此苦莫能濟，唯佛能度脫。』

「復有菩薩名曰盛明，前白佛言：『苦哉老病死，三界為大患，慧日既降出，然默不說法。』

「復有菩薩名曰長壽，前白佛言：『世人壽命短，更樂所縛著，六識所囋𠯗，唯愿尊消滅。』

「復有菩薩名曰算數，前白佛言：『一切眾生類，三毒所覆蔽，愿尊當降神，療以法醫藥。』

「復有菩薩名合曼掌，前白佛言：『聲震於十方，道降甘露

【現代漢語翻譯】 現代漢語譯本：『持戒清凈，自證得道后再傳授於他人，使一切願望都得以滿足。』 『又有一位菩薩名為凈音聲（Jing Yin Sheng），上前稟告佛說：『愿佛陀宣說十慧、十無生、十法想知滅、十地功德具足、十力。』 『又有一位菩薩名為常定（Chang Ding），上前稟告佛說：『我現在最為下劣，智慧尚未廣大普及，唯愿世尊今日為我展示神足之道。』 『又有一位菩薩名為無底（Wu Di），上前稟告佛說：『我原本就發誓，一定要聽聞您的教誨，世尊今日若不說法，我終究不會離去。』 『又有一位菩薩名為焰光（Yan Guang），上前稟告佛說：『佛道非常艱難，法起無有窮盡，能夠凈化一切垢染，才應真正進入佛道。』 『又有一位菩薩名為法眼（Fa Yan），上前稟告佛說：『無量總持之門，聲音震動于天地之間，說法度化眾生，使他們得以成就佛道。』 『又有一位菩薩名為慈仁（Ci Ren），上前稟告佛說：『諸法甚深奧妙，如同虛空沒有邊際，通達根本就沒有諸道，所以被稱為人中之尊。』 『又有一位菩薩名為一乘（Yi Cheng），上前稟告佛說：『生死塵勞的垢染，八難如同圍墻，這種痛苦沒有人能夠救濟，只有佛陀能夠度脫。』 『又有一位菩薩名為盛明（Sheng Ming），上前稟告佛說：『老、病、死真是痛苦啊，三界是巨大的禍患，智慧的太陽已經降臨出現，卻默默不說法。』 『又有一位菩薩名為長壽（Chang Shou），上前稟告佛說：『世人的壽命短暫，又被享樂所束縛，被六識所讚歎迷惑，唯愿世尊能夠消滅這些。』 『又有一位菩薩名為算數（Suan Shu），上前稟告佛說：『一切眾生，都被貪嗔癡三毒所覆蓋矇蔽，愿世尊降臨神力，用佛法醫藥來治療他們。』 『又有一位菩薩名為合曼掌（He Man Zhang），上前稟告佛說：『您的聲音震動十方，佛道降下甘露』

【English Translation】 English version: 'Being pure in precepts, having attained enlightenment oneself, one then bestows it upon others, fulfilling all wishes.' 'Furthermore, there was a Bodhisattva named Jing Yin Sheng (Pure Sound), who stepped forward and said to the Buddha: 'May the Buddha expound on the ten wisdoms, the ten non-arisings, the ten thoughts of the cessation of knowledge, the ten grounds of complete merit, and the ten powers.' 'Furthermore, there was a Bodhisattva named Chang Ding (Constant Samadhi), who stepped forward and said to the Buddha: 'I am now the most inferior, my wisdom is not yet vast and universal. I only wish that the World Honored One would today reveal to me the path of spiritual powers.' 'Furthermore, there was a Bodhisattva named Wu Di (Bottomless), who stepped forward and said to the Buddha: 'Originally, I vowed that I must hear your teachings. If the World Honored One does not expound the Dharma today, I will never leave.' 'Furthermore, there was a Bodhisattva named Yan Guang (Flame Light), who stepped forward and said to the Buddha: 'The Buddha's path is extremely difficult, the arising of Dharma is without end, only by purifying all defilements can one truly enter the path.' 'Furthermore, there was a Bodhisattva named Fa Yan (Dharma Eye), who stepped forward and said to the Buddha: 'The gate of immeasurable Dharani, its sound shakes the heavens and the earth, expounding the Dharma to liberate sentient beings, enabling them to attain Buddhahood.' 'Furthermore, there was a Bodhisattva named Ci Ren (Kindness and Benevolence), who stepped forward and said to the Buddha: 'All Dharmas are profoundly mysterious, like the empty sky without beginning or end. Understanding the root, there are no paths, therefore you are called the Honored One among humans.' 'Furthermore, there was a Bodhisattva named Yi Cheng (One Vehicle), who stepped forward and said to the Buddha: 'The defilements of birth, death, dust, and labor, the eight difficulties are like walls. No one can save us from this suffering, only the Buddha can deliver us.' 'Furthermore, there was a Bodhisattva named Sheng Ming (Flourishing Brightness), who stepped forward and said to the Buddha: 'How painful are old age, sickness, and death! The three realms are a great calamity. The sun of wisdom has already descended and appeared, yet you remain silent and do not expound the Dharma.' 'Furthermore, there was a Bodhisattva named Chang Shou (Long Life), who stepped forward and said to the Buddha: 'The lives of people in the world are short, and they are bound by pleasure, praised and deluded by the six consciousnesses. I only wish that the World Honored One would eliminate these.' 'Furthermore, there was a Bodhisattva named Suan Shu (Calculation), who stepped forward and said to the Buddha: 'All sentient beings are covered and obscured by the three poisons of greed, anger, and delusion. May the World Honored One descend with divine power and heal them with the medicine of the Dharma.' 'Furthermore, there was a Bodhisattva named He Man Zhang (Joined Palms), who stepped forward and said to the Buddha: 'Your voice shakes the ten directions, the Buddha's path descends like sweet dew.'

雨，無盡深法藏，非佛誰能宣。』」

爾時，世尊告諸大眾：「斯等菩薩百千億數，各各勸進興敬道法，各各說請慇勤于佛。吾當爾時，放舌相光明，普照三千大千世界，還攝光已告眾菩薩：『吾今所以得廣長舌，分別諸法悉無所有，復以八聲震動十方無量佛國悉令聞知。』」

爾時，世尊與諸大眾，而說頌曰：

「一切諸法本，　　因緣合會生， 　十方諸剎土，　　空寂皆無形。 　道意自然著，　　功德眾相滿， 　分別內外法，　　無形無所有。 　我聞既成佛，　　度脫一切人， 　有大法瓔珞，　　莊嚴佛土凈。 　卿等欲得聞，　　究盡本末空， 　一一當分別，　　令至無為岸。 　吾昔四弘誓，　　當度不度者， 　豈須諸人請，　　令各有怨心？ 　吾本初發意，　　亦不限齊人， 　但緣未及道，　　故復默然耳。」

爾時，眾會一切菩薩聞佛說偈，各各踴躍不能自勝，皆稱善哉嘆未曾有：「如來將欲敷演法教，度脫眾生為成法界，三世勞苦悉蒙解脫。」

爾時，座上未得神通凡夫學人二萬餘眾，皆發無上正真道意，各各發愿善心生焉，欲得聞此大法瓔珞。

菩薩瓔珞經十智品第四十

爾時，彌勒菩薩白佛言：「世尊！云何？菩薩摩訶薩先習何法、有

【現代漢語翻譯】 現代漢語譯本：『如雨水般降下無盡深奧的佛法寶藏，除了佛，誰能宣說呢？』

當時，世尊告訴大眾：『這些菩薩有百千億之多，各自勸勉精進修習佛法，各自慇勤地向佛請求。我當時，放出舌相光明，普遍照耀三千大千世界，然後收回光明，告訴眾菩薩：『我如今之所以能得到廣長舌相，是因為能分別諸法，知道一切法都是空無所有的。我又以八種聲音震動十方無量佛國，使一切眾生都能聽聞。』

當時，世尊與大眾一起，說了以下偈頌：

『一切諸法的根本，都是因緣和合而生，十方諸佛的剎土，其本性都是空寂而沒有形相的。修道的意念自然而然地生起，功德和各種殊勝的相好都圓滿具足，分別內法和外法，其實都是沒有形相，空無所有的。我聽聞之後就已經成佛，要度脫一切眾生，有大法瓔珞，用來莊嚴清凈的佛土。 你們想要聽聞，徹底瞭解萬法的本末都是空性的道理嗎？我將一一為你們分別解說，使你們到達無為的彼岸。我過去所發的四弘誓願，就是要度脫那些尚未得度的人，難道還需要你們來請求，以至於讓大家心生怨恨嗎？我最初發菩提心的時候，也沒有限定要度多少人，只是因為還沒有證得佛道，所以才保持沉默罷了。』

當時，法會中的一切菩薩聽到佛陀所說的偈頌，都歡喜踴躍，無法自持，都稱讚『善哉』，感嘆前所未有：『如來將要敷演佛法，度脫眾生，成就法界，三世的勞苦都將得到解脫。』

當時，座上還有兩萬多沒有得到神通的凡夫學人，都發起了無上正真道意（Anuttara-samyak-sambodhi-citta），各自發愿，善心生起，想要聽聞這大法瓔珞。

《菩薩瓔珞經》十智品第四十

當時，彌勒菩薩（Maitreya Bodhisattva）對佛說：『世尊！菩薩摩訶薩（Bodhisattva-Mahasattva）應該先修習什麼法，才能……』

【English Translation】 English version: 'Like rain falling, an inexhaustible and profound Dharma treasure, who but a Buddha can proclaim it?'

At that time, the World Honored One (世尊, Shìzūn) told the assembly: 'These Bodhisattvas (菩薩, Púsà) number in the hundreds of thousands of billions, each encouraging and advancing the practice of the Dharma, each earnestly requesting the Buddha. At that time, I emitted a light from my tongue, illuminating the three thousand great thousand worlds (三千大千世界, Sānqiān dàqiān shìjiè), and after retracting the light, I told the Bodhisattvas: 'The reason I now possess a broad and long tongue is that I can distinguish all dharmas (諸法, zhūfǎ) and know that all dharmas are empty and without substance. Furthermore, I vibrate the ten directions of countless Buddha lands with eight kinds of sounds, causing all beings to hear and know.'

At that time, the World Honored One, together with the assembly, spoke the following verses:

'All dharmas originate from the assembly of causes and conditions; the Buddha lands in the ten directions are empty and without form. The intention of the Path arises naturally, and merits and virtues are fully endowed with all auspicious marks. Distinguishing between internal and external dharmas, they are formless and without substance. Having heard this, I have already become a Buddha, to liberate all beings. There is a great Dharma garland (大法瓔珞, Dàfǎ yīngluò), to adorn and purify the Buddha land. Do you wish to hear and thoroughly understand that the beginning and end of all dharmas are empty? I will explain them to you one by one, so that you may reach the shore of non-action (無為岸, Wúwéi àn). My four great vows of the past were to liberate those who have not yet been liberated. Why should I need your requests, causing resentment in everyone's hearts? When I first generated the intention of enlightenment, I did not limit the number of people to be saved. It was only because I had not yet attained the Path that I remained silent.'

At that time, all the Bodhisattvas in the assembly, hearing the verses spoken by the Buddha, rejoiced and leaped for joy, unable to contain themselves, all praising 'Excellent!' and exclaiming 'Unprecedented! The Tathagata (如來, Rúlái) is about to expound the Dharma, liberate sentient beings, accomplish the Dharma realm, and all the suffering of the three realms will be liberated.'

At that time, more than twenty thousand ordinary learners in the assembly who had not yet attained supernatural powers all generated the intention for unsurpassed, right, and perfect enlightenment (無上正真道意, Wúshàng zhèngzhēn dàoyì), each making vows and generating good intentions, desiring to hear this great Dharma garland.

Chapter Forty: The Ten Wisdoms, from the Bodhisattva Garland Sutra (菩薩瓔珞經, Púsà yīngluò jīng)

At that time, Maitreya Bodhisattva (彌勒菩薩, Mílè Púsà) said to the Buddha: 'World Honored One! What Dharma should a Bodhisattva-Mahasattva (菩薩摩訶薩, Púsà-Móhēsà) first practice in order to...'

何功德，得成無上正真等正覺，應大法瓔珞乎？」

佛告彌勒：「善哉！族姓子！諦聽諦聽，善思念之！若有菩薩摩訶薩，欲成無上正真等正覺，與大法瓔珞相應者，欲斷生死根原者，欲興顯如來正法者，欲得無量定意如世尊者，欲得如爾法性遊戲者，如是菩薩摩訶薩，當學無量智門。

「云何為無量智門？彌勒！善聽！如來、至真、等正覺有十明智，一意一念一時之頃，悉知無量眾生境界，分別思惟不失法界，便成無上至真等正覺。

「云何為十明智？所謂十明智者，菩薩摩訶薩一時之頃，能使三千大千世界一切眾生盡生兜術天，共修善行各無異心，令餘眾生無覺知者。

「複次，彌勒！菩薩摩訶薩一時之頃，能使三千大千世界一切眾生，成菩薩道法法成就，與諸賢聖共相娛樂，有異眾生無覺知者。

「複次，彌勒！菩薩摩訶薩一時之頃，能使三千大千世界其中眾生未立根德力者，同時出家修無上梵行，剃除鬚髮著三法衣，手持應器行十二法，時到分衛福度一切，或時坐禪分別身觀，然有眾生無覺知者。

「複次，彌勒！菩薩摩訶薩一時之頃，能使三千大千世界一切眾生，成菩薩道詣樹王下，吉祥獻草結加趺坐，內自思惟：『今日當成無上至真，必然不疑，先當感動一切世界

【現代漢語翻譯】 現代漢語譯本：『憑藉何種功德，才能成就無上正真等正覺（Anuttara-samyak-sambodhi，無上的、正確的、完全的覺悟），並應合於大法瓔珞呢？』

佛告訴彌勒（Maitreya，慈氏菩薩）: 『善哉！族姓子！仔細聽，仔細聽，好好地思念！如果有菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），想要成就無上正真等正覺，與大法瓔珞相應，想要斷絕生死根本，想要弘揚如來正法，想要獲得如世尊一般的無量定意，想要獲得如你一般的法性遊戲，這樣的菩薩摩訶薩，應當學習無量智門。』

『什麼叫做無量智門呢？彌勒！好好聽著！如來、至真、等正覺在一念之間，悉知無量眾生的境界，分別思惟而不失去法界，便能成就無上至真等正覺。』

『什麼叫做十明智呢？所謂的十明智是，菩薩摩訶薩在一念之間，能使三千大千世界（Trisahasra-Mahasahasra-lokadhatu，一個包含無數世界的宇宙）的一切眾生都往生到兜術天（Tushita Heaven，欲界天之一），共同修行善行而各無異心，並且讓其餘眾生沒有察覺。』

『再者，彌勒！菩薩摩訶薩在一念之間，能使三千大千世界的一切眾生，成就菩薩道法，與諸位賢聖共同娛樂，而讓其他眾生沒有察覺。』

『再者，彌勒！菩薩摩訶薩在一念之間，能使三千大千世界其中的眾生尚未建立根德力者，同時出家修行無上梵行，剃除鬚髮，身穿三法衣（Kasaya，袈裟），手持應器（缽）行十二法，時到則行乞以福度一切眾生，或者有時坐禪分別身觀，然而有眾生沒有察覺。』

『再者，彌勒！菩薩摩訶薩在一念之間，能使三千大千世界的一切眾產生就菩薩道，前往菩提樹下，吉祥獻草，結跏趺坐，內心自思惟：『今日必定成就無上至真，必然不疑，首先應當感動一切世界。』

【English Translation】 English version: 'By what merits does one attain Anuttara-samyak-sambodhi (unsurpassed, right, and complete enlightenment) and become worthy of the great Dharma necklace?'

The Buddha told Maitreya (the Bodhisattva of Loving-Kindness): 'Excellent! Son of a good family! Listen carefully, listen carefully, and contemplate well! If there is a Bodhisattva-Mahasattva (Great Bodhisattva) who wishes to attain Anuttara-samyak-sambodhi, to be in accordance with the great Dharma necklace, to cut off the root of birth and death, to promote the Tathagata's (Thus Come One's) true Dharma, to obtain immeasurable samadhi (meditative concentration) like the World Honored One, and to obtain Dharma-nature play like you, such a Bodhisattva-Mahasattva should study the immeasurable gates of wisdom.'

'What are the immeasurable gates of wisdom? Maitreya! Listen carefully! The Tathagata (Thus Come One), the Perfectly Enlightened One, possesses ten kinds of clear wisdom. In a single moment of thought, he knows all the realms of immeasurable beings, distinguishes and contemplates without losing the Dharma realm, and thus attains Anuttara-samyak-sambodhi.'

'What are the ten clear wisdoms? The so-called ten clear wisdoms are that a Bodhisattva-Mahasattva, in a single moment, can cause all beings in the Trisahasra-Mahasahasra-lokadhatu (great trichiliocosm, a universe containing countless worlds) to be reborn in the Tushita Heaven (one of the heavens in the desire realm), to cultivate good deeds together without any different intentions, and to do so without other beings being aware of it.'

'Furthermore, Maitreya! A Bodhisattva-Mahasattva, in a single moment, can cause all beings in the Trisahasra-Mahasahasra-lokadhatu to achieve the Bodhisattva path and Dharma, to enjoy themselves together with all the wise and holy ones, without other beings being aware of it.'

'Furthermore, Maitreya! A Bodhisattva-Mahasattva, in a single moment, can cause those beings in the Trisahasra-Mahasahasra-lokadhatu who have not yet established the roots of virtue and power to simultaneously leave home and cultivate the unsurpassed pure conduct, shaving their heads and beards, wearing the three Dharma robes (Kasaya), holding alms bowls, practicing the twelve dhuta practices, begging for food at the appropriate time to benefit all beings, or sometimes sitting in meditation contemplating the body, yet there are beings who are not aware of it.'

'Furthermore, Maitreya! A Bodhisattva-Mahasattva, in a single moment, can cause all beings in the Trisahasra-Mahasahasra-lokadhatu to achieve the Bodhisattva path, go to the Bodhi tree, auspiciously offer grass, sit in the lotus position, and think to themselves: 'Today I will surely attain unsurpassed perfect enlightenment, without any doubt. First, I should move all the worlds.'

，神通得道賢聖之人來擁護我，令餘眾生無覺知者。』

「複次，彌勒！菩薩摩訶薩一時之頃，能使三千大千世界一切眾生，成菩薩道皆轉法輪，四諦如爾法苦習盡道，亦令眾生修而得度，隨其所念成三乘果，令餘眾生無覺知者。

「複次，彌勒！菩薩摩訶薩一時之頃，能使三千大千世界一切眾生，諸根純熟具五分法身，眾相具足弘誓成就，施行佛事降伏魔兵，然餘眾生無覺知者。

「複次，彌勒！菩薩摩訶薩一時之頃，能使三千大千世界一切眾生，成菩薩道盡成如來等正覺，入佛意三昧，各各分身教化眾生入賢聖法律，令餘眾生無覺知者。

「複次，彌勒！菩薩摩訶薩一時之頃，能使三千大千世界一切眾生，成菩薩道入如意定意，盡令山河石壁瓦石草木變為七寶，給施貧苦普令充足，然後乃說六度無極，令餘眾生無覺知者。

「複次，彌勒！菩薩摩訶薩一時之頃，能使三千大千世界一切眾生，成菩薩道入金剛定意，能化一切盡黃金色，如佛色相而無有異，皆令成就成無上道，令餘眾生無覺知者。

「複次，彌勒！菩薩摩訶薩一時之頃，能使三千大千世界一切眾產生菩薩道，過去當來今現在得佛根力覺意，分別空無相愿，覺了諸法悉無所有，使餘眾生無覺知者。

「複次

【現代漢語翻譯】 現代漢語譯本 『再者，彌勒（Maitreya，未來佛）！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）在一時頃刻之間，能夠讓三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個巨大世界系統）的一切眾生都成就菩薩道，並有神通得道的賢聖之人來擁護我，讓其餘眾生沒有察覺。』

『再者，彌勒！菩薩摩訶薩在一時頃刻之間，能夠使三千大千世界的一切眾生，成就菩薩道，都能轉法輪（Dharmacakra，佛法之輪），宣講四諦（cattyari-ariya-saccani，佛教的基本教義，即苦、集、滅、道）之法，如是苦、集、滅、道，也讓眾生修習而得度，隨其所念成就三乘（triyana，聲聞乘、緣覺乘、菩薩乘）之果，讓其餘眾生沒有察覺。』

『再者，彌勒！菩薩摩訶薩在一時頃刻之間，能夠使三千大千世界的一切眾生，諸根純熟，具足五分法身（panca-dharma-kaya，戒、定、慧、解脫、解脫知見），眾相具足，弘大的誓願成就，施行佛事，降伏魔兵，然而其餘眾生沒有察覺。』

『再者，彌勒！菩薩摩訶薩在一時頃刻之間，能夠使三千大千世界的一切眾生，成就菩薩道，都成就如來（Tathagata，佛的稱號）等正覺（samyak-sambuddha，完全覺悟），進入佛意三昧（samadhi，禪定），各自化身教化眾生，進入賢聖法律，讓其餘眾生沒有察覺。』

『再者，彌勒！菩薩摩訶薩在一時頃刻之間，能夠使三千大千世界的一切眾生，成就菩薩道，進入如意定意，全部讓山河石壁瓦石草木變為七寶（sapta-ratna，七種珍寶），給予貧苦之人，普遍讓他們充足，然後才宣說六度無極（sad-paramita，佈施、持戒、忍辱、精進、禪定、智慧），讓其餘眾生沒有察覺。』

『再者，彌勒！菩薩摩訶薩在一時頃刻之間，能夠使三千大千世界的一切眾生，成就菩薩道，進入金剛定意，能夠將一切都化為黃金色，如同佛的色相而沒有差異，都讓他們成就，成就無上道（anuttara-samyak-sambodhi，無上正等正覺），讓其餘眾生沒有察覺。』

『再者，彌勒！菩薩摩訶薩在一時頃刻之間，能夠使三千大千世界的一切眾產生就菩薩道，過去、未來、現在得到佛的根力覺意，分別空、無相、無愿，覺悟諸法全部都是空無所有，使其餘眾生沒有察覺。』

『再者，』

【English Translation】 English version 『Furthermore, Maitreya (the future Buddha)! A Bodhisattva-Mahasattva (Great Bodhisattva), in a moment, can cause all beings in the Trisahasra-Mahasahasra-lokadhatu (a great world system in Buddhist cosmology) to achieve the Bodhisattva path, and have virtuous and wise individuals who have attained supernatural powers to protect me, without the remaining beings being aware.』

『Furthermore, Maitreya! A Bodhisattva-Mahasattva, in a moment, can cause all beings in the Trisahasra-Mahasahasra-lokadhatu to achieve the Bodhisattva path, all turning the Dharmacakra (Wheel of Dharma), expounding the Four Noble Truths (cattyari-ariya-saccani), such as suffering, accumulation, cessation, and the path. They also enable beings to cultivate and attain liberation, achieving the fruits of the Three Vehicles (triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana) according to their thoughts, without the remaining beings being aware.』

『Furthermore, Maitreya! A Bodhisattva-Mahasattva, in a moment, can cause all beings in the Trisahasra-Mahasahasra-lokadhatu to have their faculties matured, possessing the fivefold Dharma body (panca-dharma-kaya: morality, concentration, wisdom, liberation, and the knowledge and vision of liberation), complete with all characteristics, fulfilling vast vows, performing Buddha-deeds, and subduing the armies of Mara, without the remaining beings being aware.』

『Furthermore, Maitreya! A Bodhisattva-Mahasattva, in a moment, can cause all beings in the Trisahasra-Mahasahasra-lokadhatu to achieve the Bodhisattva path, all attaining the Samyak-Sambuddha (perfectly enlightened one), entering the Buddha-mind Samadhi (meditative absorption), each manifesting bodies to teach and transform beings, entering the virtuous and wise laws, without the remaining beings being aware.』

『Furthermore, Maitreya! A Bodhisattva-Mahasattva, in a moment, can cause all beings in the Trisahasra-Mahasahasra-lokadhatu to achieve the Bodhisattva path, entering the Samadhi of Wish-Fulfillment, completely transforming mountains, rivers, stone walls, tiles, stones, grass, and trees into the Seven Treasures (sapta-ratna), giving them to the poor and suffering, universally fulfilling their needs, and then expounding the Six Paramitas (sad-paramita: giving, morality, patience, effort, concentration, and wisdom), without the remaining beings being aware.』

『Furthermore, Maitreya! A Bodhisattva-Mahasattva, in a moment, can cause all beings in the Trisahasra-Mahasahasra-lokadhatu to achieve the Bodhisattva path, entering the Vajra Samadhi, able to transform everything into the color of gold, like the form of the Buddha without any difference, enabling them all to achieve the unsurpassed path (anuttara-samyak-sambodhi), without the remaining beings being aware.』

『Furthermore, Maitreya! A Bodhisattva-Mahasattva, in a moment, can cause all beings in the Trisahasra-Mahasahasra-lokadhatu to achieve the Bodhisattva path, obtaining the Buddha's roots, powers, awakening, and intentions in the past, future, and present, distinguishing emptiness, signlessness, and wishlessness, realizing that all dharmas are completely empty and without substance, without the remaining beings being aware.』

『Furthermore,』

，彌勒！如是菩薩摩訶薩行十明智，至成無上正真之道，必然不疑。」

爾時，彌勒白佛言：「世尊！今聞如來、至真、等正覺所說正法，坦然大悟，愿令眾生逮此智慧。」

菩薩瓔珞經應時品第四十一

爾時，法妙菩薩白佛言：「云何菩薩摩訶薩進修無上正真之道成最正覺，執持威儀應時之行，乃能具足大法瓔珞？」

佛告法妙：「若有菩薩摩訶薩，欲得具足成無上至真等正覺，具足如來大法瓔珞，當修十慧大法瓔珞，便能具足大法瓔珞。

「於是，族姓子！若有善男子、善女人，欲聞如來大法瓔珞應時之行者，諦聽諦聽，善思念之！云何為十？所謂十者，若菩薩摩訶薩自知時到，當成無上至真等正覺，便不失期詣樹王下，執弘誓心，心如虛空斷除眾想，是謂菩薩摩訶薩應時之行。

「複次，法妙！若復菩薩審自知已，今我時到化彼眾生，姓氏字氏不越局界，要當度脫一切眾生，然後乃定，是謂菩薩摩訶薩應時之行。

「複次，法妙！若復菩薩深自知已，我今當成無上等正覺，復當授菩薩決，國土翼從方面所在，是謂菩薩摩訶薩應時之行。

「複次，法妙！若復菩薩審自知已，我今已獲眾智自在，當使眾生如我無異，尋時入彼而教化之，普令眾生獲此自在無礙之

【現代漢語翻譯】 現代漢語譯本： 『彌勒（Maitreya）！像這樣，菩薩摩訶薩修行這十種明智，直至成就無上正真之道，必然不會有任何懷疑。』

當時，彌勒（Maitreya）菩薩對佛說：『世尊！今天聽聞如來、至真、等正覺所說的正法，我已完全領悟，希望能夠讓眾生都獲得這種智慧。』

菩薩瓔珞經應時品第四十一

當時，法妙（Dharma Wonderful）菩薩對佛說：『菩薩摩訶薩如何進修無上正真之道，成就最正覺，秉持威儀，依時而行，才能具足大法瓔珞呢？』

佛告訴法妙（Dharma Wonderful）菩薩：『如果有菩薩摩訶薩，想要具足成就無上至真等正覺，具足如來大法瓔珞，應當修習十慧大法瓔珞，便能具足大法瓔珞。』

『因此，族姓子（Kulaputra）！如果有善男子、善女人，想要聽聞如來大法瓔珞應時之行，仔細聽，仔細聽，好好思考！什麼是十種呢？這十種是：如果菩薩摩訶薩自己知道時機已到，將要成就無上至真等正覺，便不會錯過時機前往菩提樹下，秉持弘大的誓願，心如虛空，斷除各種雜念，這就是菩薩摩訶薩應時之行。

『再者，法妙（Dharma Wonderful）！如果菩薩審慎地知道自己，現在是我化度眾生的時機已到，姓氏字號不超出既定的範圍，一定要度脫一切眾生，然後才能安定，這就是菩薩摩訶薩應時之行。

『再者，法妙（Dharma Wonderful）！如果菩薩深刻地知道自己，我現在將要成就無上等正覺，還要為菩薩授記，國土、翼從、方位所在，這就是菩薩摩訶薩應時之行。

『再者，法妙（Dharma Wonderful）！如果菩薩審慎地知道自己，我現在已經獲得各種智慧的自在，應當使眾生像我一樣沒有差別，立即前往那裡教化他們，普遍讓眾生獲得這種自在無礙的智慧。

【English Translation】 English version: 『Maitreya! Thus, when a Bodhisattva-Mahasattva practices these ten kinds of wisdom, until achieving the Unsurpassed Perfect Enlightenment, there will certainly be no doubt.』

At that time, Maitreya Bodhisattva said to the Buddha: 『World Honored One! Today, having heard the True Dharma spoken by the Tathagata, the Perfectly Enlightened One, I have fully understood it. I hope to enable all sentient beings to attain this wisdom.』

Chapter 41 of the Bodhisattva Garland Sutra: Acting at the Right Time

At that time, Dharma Wonderful Bodhisattva said to the Buddha: 『How does a Bodhisattva-Mahasattva advance in the cultivation of the Unsurpassed Perfect Enlightenment, achieve the Most Perfect Enlightenment, uphold dignified conduct, and act at the right time, so as to fully possess the Great Dharma Garland?』

The Buddha told Dharma Wonderful: 『If there is a Bodhisattva-Mahasattva who wishes to fully achieve the Unsurpassed Perfect Enlightenment, and fully possess the Tathagata's Great Dharma Garland, they should cultivate the Ten Wisdoms Great Dharma Garland, and then they will be able to fully possess the Great Dharma Garland.』

『Therefore, Kulaputra! If there are good men and good women who wish to hear about the Tathagata's Great Dharma Garland and acting at the right time, listen carefully, listen carefully, and contemplate it well! What are the ten? The ten are: If a Bodhisattva-Mahasattva knows that the time has come, and they are about to achieve the Unsurpassed Perfect Enlightenment, they will not miss the opportunity to go under the Bodhi tree, uphold great vows, have a mind like the void, and cut off all distracting thoughts. This is the Bodhisattva-Mahasattva's acting at the right time.

『Furthermore, Dharma Wonderful! If a Bodhisattva carefully knows themselves, that now is the time for me to transform those sentient beings, the family name and given name do not exceed the established boundaries, and they must liberate all sentient beings before settling down. This is the Bodhisattva-Mahasattva's acting at the right time.

『Furthermore, Dharma Wonderful! If a Bodhisattva deeply knows themselves, that I am now about to achieve the Unsurpassed Perfect Enlightenment, and I will also bestow predictions upon Bodhisattvas, regarding the land, attendants, and directions. This is the Bodhisattva-Mahasattva's acting at the right time.

『Furthermore, Dharma Wonderful! If a Bodhisattva carefully knows themselves, that I have now obtained the freedom of all wisdoms, and I should make sentient beings no different from me, I will immediately go there to teach and transform them, universally enabling sentient beings to obtain this free and unobstructed wisdom.』

法，是謂菩薩摩訶薩應時之行。

「複次，法妙！若復菩薩入解脫門施行佛事，變化一切形礙之法，皆令歸於無盡之藏，亦使眾生同己所得，是謂菩薩摩訶薩應時之行。

「複次，法妙！菩薩審自知已，我今已獲無形四空定法，及四等心慈悲喜護，復以此定教化眾生，普令一切同己所得，是謂菩薩摩訶薩應時之行。

「複次，法妙！若復菩薩審自知已，執持威儀不失禮節，可行知行、可坐知坐，晝夜孜孜不違道教，到時入城不左右顧視，福度眾生其慧無量，亦使眾生同己所得，是謂菩薩摩訶薩應時之行。

「複次，法妙！若菩薩審自知已，觀眾生根本應度不度，受彼信施量腹而食，還至閑靜坐臥思惟：『今所受施以支四大，得行道德成最正覺，復以此法化導一切，普令眾生同己所得。』是謂菩薩摩訶薩應時之行。

「複次，法妙！若復菩薩審自知已，如我今日應賢聖律，導化一切無有增減，漸漸前進入五道中，察彼心意而度脫之。若入人道為說禁戒，令彼眾生知犯罪之苦，示以正道而度脫之。若入天道處彼天宮，為說無常磨滅之法，勸勉使修十善之行，舍天重位修無上道。若入畜生苦痛之中，為說抵揬欺詐之法，使生善心改更之義。若入餓鬼醜陋之中，為說慳貪縛著之心，使發善心改

【現代漢語翻譯】 現代漢語譯本： 法，這就是菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）應時而行的行為。 『再者，法的奧妙在於！如果菩薩進入解脫之門，施行佛事，變化一切有形有礙之法，都使它們歸於無盡的寶藏，也使眾生和他自己獲得同樣的成就，這就是菩薩摩訶薩應時而行的行為。 『再者，法的奧妙在於！菩薩審慎地瞭解自己，我現在已經獲得了無色界的四空定法（無形四空定法），以及四等心（慈悲喜捨），又用這種禪定教化眾生，普遍地使一切眾生和他自己獲得同樣的成就，這就是菩薩摩訶薩應時而行的行為。 『再者，法的奧妙在於！菩薩審慎地瞭解自己，執持威儀不失禮節，可以行走的時候知道行走，可以坐下的時候知道坐下，日夜勤勉不違背佛道的教誨，到時間進入城市不左顧右盼，用福德來救度眾生，他的智慧是無量的，也使眾生和他自己獲得同樣的成就，這就是菩薩摩訶薩應時而行的行為。 『再者，法的奧妙在於！如果菩薩審慎地瞭解自己，觀察眾生的根基，哪些應該被度化，哪些不應該被度化，接受他們的供養，適量地食用，然後回到空閑的地方，臥下來思考：『現在所接受的供養用來支援四大（地、水、火、風），從而可以修行道德，成就最正覺（anuttarā-samyak-sambodhi，無上正等正覺），再用這種方法來教化引導一切眾生，普遍地使眾生和他自己獲得同樣的成就。』這就是菩薩摩訶薩應時而行的行為。 『再者，法的奧妙在於！如果菩薩審慎地瞭解自己，像我今天一樣，應該遵循賢聖的戒律，引導教化一切眾生，沒有增減，漸漸地前進進入五道（地獄、餓鬼、畜生、人、天）之中，觀察他們的心意而度脫他們。如果進入人道，為他們宣說禁戒，使那些眾生知道犯罪的痛苦，向他們展示正道而度脫他們。如果進入天道，身處天宮，為他們宣說無常磨滅的道理，勸勉他們修行十善之行，捨棄天上的尊貴地位，修行無上道。如果進入畜生道的苦痛之中，為他們宣說互相牴觸欺詐的道理，使他們生起善心，改變自己的行為。如果進入餓鬼道醜陋的境地，為他們宣說慳吝貪婪執著的心理，使他們發起善心改變。

【English Translation】 English version: 'Dharma, this is what is called the timely conduct of a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva).' 'Furthermore, the wonder of the Dharma! If a Bodhisattva enters the gate of liberation, performs Buddha-deeds, transforms all forms of obstructive dharmas, and causes them all to return to the inexhaustible treasury, also enabling sentient beings to attain the same as oneself, this is called the timely conduct of a Bodhisattva-Mahasattva.' 'Furthermore, the wonder of the Dharma! A Bodhisattva, having carefully understood oneself, now attains the formless Four Empty Abodes (無形四空定法), and the Four Immeasurable Minds (四等心) of loving-kindness, compassion, joy, and equanimity, and uses this samadhi to teach and transform sentient beings, universally enabling all sentient beings to attain the same as oneself, this is called the timely conduct of a Bodhisattva-Mahasattva.' 'Furthermore, the wonder of the Dharma! A Bodhisattva, having carefully understood oneself, upholds dignified conduct without losing etiquette, knows when to walk and knows when to sit, diligently day and night without violating the teachings of the Path, enters the city at the appropriate time without looking left or right, uses blessings to deliver sentient beings, their wisdom is immeasurable, and also enables sentient beings to attain the same as oneself, this is called the timely conduct of a Bodhisattva-Mahasattva.' 'Furthermore, the wonder of the Dharma! If a Bodhisattva carefully understands oneself, observes the roots of sentient beings, who should be delivered and who should not be delivered, accepts their offerings, eats according to one's capacity, and then returns to a quiet place to lie down and contemplate: 'The offerings I have received today are used to support the Four Great Elements (地、水、火、風), so that I can cultivate morality and attain Anuttara-samyak-sambodhi (anuttarā-samyak-sambodhi, unsurpassed perfect enlightenment), and then use this method to teach and guide all sentient beings, universally enabling sentient beings to attain the same as oneself.' This is called the timely conduct of a Bodhisattva-Mahasattva.' 'Furthermore, the wonder of the Dharma! If a Bodhisattva carefully understands oneself, as I do today, should follow the precepts of the wise and noble, guide and transform all sentient beings without increase or decrease, gradually advance into the Five Paths (地獄、餓鬼、畜生、人、天), observe their intentions and deliver them. If entering the human realm, speak to them of prohibitions and precepts, so that those sentient beings know the suffering of committing offenses, show them the right path and deliver them. If entering the heavenly realm, dwell in the heavenly palace, speak to them of the impermanence and decay of dharmas, exhort them to cultivate the Ten Virtuous Actions, abandon the honored position of the heavens, and cultivate the unsurpassed path. If entering the suffering of the animal realm, speak to them of the dharmas of mutual conflict and deception, causing them to generate good thoughts and change their behavior. If entering the ugly state of the hungry ghost realm, speak to them of the mind of stinginess, greed, and attachment, causing them to generate good thoughts and change.'

往修來。若入地獄受罪人中，為說五逆難救之法，復令地獄眾生心開意解善心得生，畢其罪苦得復人中。是謂菩薩摩訶薩應時之行。

「複次，法妙！若復菩薩審自知已，眾行已具眾智自在，得不思議，當以神足感動一切。自試神足而無掛礙，從一佛國至一佛國，承事諸佛禮敬世尊，務修梵行稟受不及，亦使眾生同己所得。是謂，法妙！菩薩摩訶薩修此十慧應時之行者，得成無上正真之道成最正覺，便能具足大法瓔珞。」

菩薩瓔珞經十不思議品第四十二

爾時，道勝子菩薩白佛言：「世尊！云何菩薩摩訶薩，入五道中周旋往來，教化眾生凈佛國土，成無上至真最正覺乎？行不思議大法瓔珞耶？」

佛告道勝子菩薩曰：「諦聽諦聽，善思念之！若有菩薩摩訶薩，欲成無上至真等正覺，行不思議大法瓔珞者，當修十法。云何為十？若有菩薩摩訶薩，入五道生死隨類而化，一加趺坐遍滿十方諸佛世界，復以音響震動三千大千世界，于中教化一切眾生，悉發無上正真道意，乃使眾生無覺知者，是謂菩薩摩訶薩所行正法應不思議。

「複次，道勝子！若復菩薩摩訶薩，入五道中教化眾生，以一句義充足一切諸佛世界，有形之類悉得聞知，然彼眾生亦不自覺，從所聞法皆發無上正真道意，是謂菩

【現代漢語翻譯】 現代漢語譯本：前往修行。如果進入地獄，在受罪的人群中，為他們宣說五逆（弒父、弒母、弒阿羅漢、破和合僧、出佛身血）這種難以救度的罪業之法，又使地獄中的眾生心開意解，善心生起，結束他們的罪苦，重新回到人間。這就是菩薩摩訶薩應時而行的行為。

『再者，法妙！如果菩薩審慎地瞭解自己，各種修行已經完備，各種智慧運用自如，獲得不可思議的力量，應當用神通感動一切。親自試驗神通而沒有阻礙，從一個佛國到達另一個佛國，承事諸佛，禮敬世尊，努力修行梵行，接受佛法唯恐不及，也使眾生和自己一樣獲得成就。這就是，法妙！菩薩摩訶薩修習這十種智慧應時而行的行為，就能成就無上正真之道，成就最正覺悟，便能具足大法瓔珞。』

《菩薩瓔珞經》十不思議品第四十二

當時，道勝子菩薩問佛說：『世尊！菩薩摩訶薩如何進入五道（地獄、餓鬼、畜生、人、天）之中周旋往來，教化眾生，清凈佛的國土，成就無上至真最正覺呢？如何行持不可思議的大法瓔珞呢？』

佛告訴道勝子菩薩說：『仔細聽，仔細聽，好好思考！如果有菩薩摩訶薩，想要成就無上至真等正覺，行持不可思議的大法瓔珞，應當修習十種法。哪十種呢？如果有菩薩摩訶薩，進入五道生死之中，隨著不同的類別而化現，一是可以跏趺坐遍滿十方諸佛世界，又以音聲震動三千大千世界，在其中教化一切眾生，全部發起無上正真道意，乃至使眾生沒有覺察，這就是菩薩摩訶薩所行持的正法應有的不可思議之處。

『再者，道勝子！如果菩薩摩訶薩，進入五道之中教化眾生，用一句義理充足一切諸佛世界，有形體的眾生全部都能聽聞知曉，然而那些眾生也不自覺知，從所聽聞的佛法都發起無上正真道意，這就是菩

【English Translation】 English version: Going forth to cultivate. If entering into hell, among those suffering beings, explain to them the Dharma of the five heinous offenses (matricide, patricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha) which are difficult to save, and further cause the beings in hell to have their minds opened and understanding arise, and wholesome thoughts be born, ending their suffering and allowing them to return to the human realm. This is what is called the conduct of a Bodhisattva-Mahasattva appropriate for the time.

'Furthermore, Dharma Wonder! If a Bodhisattva carefully knows himself, all practices are complete, all wisdom is freely available, and he obtains inconceivable power, he should use his spiritual powers to move all beings. Personally testing his spiritual powers without hindrance, from one Buddha-land to another Buddha-land, serving all Buddhas, paying homage to the World-Honored Ones, diligently cultivating pure conduct, receiving the Dharma fearing to be late, and also causing beings to obtain the same as himself. This is what is called, Dharma Wonder! A Bodhisattva-Mahasattva who cultivates these ten wisdoms in conduct appropriate for the time, will attain unsurpassed, true, and correct enlightenment, achieve the most perfect awakening, and will then be able to fully possess the great Dharma necklace.'

The Forty-second Chapter on the Ten Inconceivables from the Bodhisattva Necklace Sutra

At that time, Bodhisattva Daoshengzi (Son of the Path Victorious) said to the Buddha: 'World-Honored One! How does a Bodhisattva-Mahasattva enter the five paths (hell, hungry ghosts, animals, humans, devas), travel back and forth, teach and transform beings, purify the Buddha-lands, and achieve unsurpassed, ultimate, true, and most perfect enlightenment? How does he practice the inconceivable great Dharma necklace?'

The Buddha told Bodhisattva Daoshengzi: 'Listen carefully, listen carefully, and contemplate well! If there is a Bodhisattva-Mahasattva who wishes to achieve unsurpassed, ultimate, true, and equal enlightenment, and practice the inconceivable great Dharma necklace, he should cultivate ten dharmas. What are the ten? If there is a Bodhisattva-Mahasattva who enters the five paths of birth and death, transforming according to the different categories, one is to sit in the lotus position, filling all the Buddha-worlds in the ten directions, and also to shake the three thousand great thousand worlds with sound, teaching and transforming all beings within them, causing all to generate the unsurpassed, true, and correct intention for enlightenment, even to the point that beings are unaware, this is what is called the inconceivable aspect of the correct Dharma practiced by a Bodhisattva-Mahasattva.

'Furthermore, Daoshengzi! If a Bodhisattva-Mahasattva enters the five paths to teach and transform beings, using one sentence of meaning to fill all the Buddha-worlds, all beings with form are able to hear and know, yet those beings are not consciously aware, and from the Dharma they hear, they all generate the unsurpassed, true, and correct intention for enlightenment, this is what a Bo

薩摩訶薩修于正法不思議行。

「複次，道勝子！若復菩薩摩訶薩，入五道中教化眾生，以一光明遍照三千大千剎土，其見光者皆發無上正真道意，然不見形，皆令一切入解脫門，是謂菩薩摩訶薩修于正法不思議行。

「複次，道勝子！若復菩薩摩訶薩，入五道中教化眾生，一意一念一時之頃，以一法身遍滿三千大千世界，皆使眾生普令聞知，盡令眾生具足法界，然彼眾生不知所從聞，皆發無上正真道意，是謂菩薩摩訶薩修于正法應不思議。

「複次，道勝子！若復菩薩摩訶薩，入五道中教化眾生，以神足力盡化三千大千世界一切眾生盡作佛形，然彼各各相教為說十二勤苦之行，共相濟度不可稱量。然彼眾生不自覺知，為誰所度？是謂菩薩摩訶薩修于正法應不思議。

「複次，道勝子！若復菩薩摩訶薩，入五道中教化眾生，以一智慧分別一切無形之法無所掛礙，普使有形之類解此正要而得度脫。若彼眾生不自覺知，如我今日為誰所度？是謂菩薩摩訶薩修于正法應不思議。

「複次，道勝子！若復菩薩摩訶薩，入五道中教化眾生，一念之中盡能普見一切諸法，分別法界行不思議，皆使眾生聞此道教，同時成道無所障礙。然彼眾生不自覺知為所從聞，是謂菩薩摩訶薩修于正法應不思議。

【現代漢語翻譯】 現代漢語譯本 薩摩訶薩（菩薩的尊稱）修行于正法不可思議之行。

『再者，道勝子（菩薩名）！如果菩薩摩訶薩進入五道（地獄、餓鬼、畜生、人、天）中教化眾生，以一道光明遍照三千大千剎土（極大的世界），凡是見到這光明的眾生都發起無上正真道意（追求最高智慧的決心），卻看不見菩薩的形體，都使一切眾生進入解脫之門，這便是菩薩摩訶薩修行于正法不可思議之行。

『再者，道勝子！如果菩薩摩訶薩進入五道中教化眾生，一心一念一時的片刻，以一個法身遍滿三千大千世界，使所有眾生普遍知曉，讓所有眾生都具備法界（真理的境界），然而那些眾生不知道是從哪裡聽到的，都發起無上正真道意，這便是菩薩摩訶薩修行于正法應有的不可思議。

『再者，道勝子！如果菩薩摩訶薩進入五道中教化眾生，以神通之力將三千大千世界的一切眾生都變化成佛的形象，然後讓他們各自互相教導，講述十二種勤苦之行（佛教修行的各種苦行），共同互相救度，數量不可稱量。然而那些眾生不自覺知道，是被誰所救度？這便是菩薩摩訶薩修行于正法應有的不可思議。

『再者，道勝子！如果菩薩摩訶薩進入五道中教化眾生，以一種智慧分辨一切無形之法，沒有任何阻礙，普遍使有形之物理解這其中的正要，從而得到解脫。如果那些眾生不自覺知道，像我今天這樣是被誰所救度？這便是菩薩摩訶薩修行于正法應有的不可思議。

『再者，道勝子！如果菩薩摩訶薩進入五道中教化眾生，在一念之間就能普遍見到一切諸法，分辨法界，行不可思議之事，使所有眾生聽到這種道教，同時成道，沒有任何障礙。然而那些眾生不自覺知道是從哪裡聽到的，這便是菩薩摩訶薩修行于正法應有的不可思議。

【English Translation】 English version The Mahāsattva (a great being, a Bodhisattva) cultivates the inconceivable practices of the True Dharma.

'Furthermore, Daoshengzi (name of a Bodhisattva)! If a Bodhisattva-Mahāsattva enters the five realms (hell, hungry ghosts, animals, humans, and gods) to teach and transform sentient beings, using a single ray of light to illuminate the three thousand great thousandfold world systems (a vast world system), all who see this light will generate the intention for unsurpassed, true, and correct enlightenment (the determination to pursue the highest wisdom), yet they will not see the Bodhisattva's form. The Bodhisattva enables all beings to enter the gate of liberation. This is what is meant by a Bodhisattva-Mahāsattva cultivating the inconceivable practices of the True Dharma.'

'Furthermore, Daoshengzi! If a Bodhisattva-Mahāsattva enters the five realms to teach and transform sentient beings, with one mind, one thought, and in a single moment, using a single Dharma body to pervade the three thousand great thousandfold world systems, causing all sentient beings to universally know and understand, enabling all sentient beings to fully possess the Dharma realm (the realm of truth). However, those sentient beings do not know from where they heard it, yet they all generate the intention for unsurpassed, true, and correct enlightenment. This is what is meant by a Bodhisattva-Mahāsattva cultivating the inconceivable practices of the True Dharma.'

'Furthermore, Daoshengzi! If a Bodhisattva-Mahāsattva enters the five realms to teach and transform sentient beings, using supernatural powers to transform all sentient beings in the three thousand great thousandfold world systems into the form of Buddhas. Then, they each teach and explain to one another the twelve practices of diligent effort (various ascetic practices in Buddhist practice), mutually saving and delivering each other in immeasurable ways. However, those sentient beings do not consciously know who is saving them. This is what is meant by a Bodhisattva-Mahāsattva cultivating the inconceivable practices of the True Dharma.'

'Furthermore, Daoshengzi! If a Bodhisattva-Mahāsattva enters the five realms to teach and transform sentient beings, using a single wisdom to distinguish all formless Dharmas without any hindrance, universally enabling beings with form to understand this essential principle and attain liberation. If those sentient beings do not consciously know, like me today, who is saving them? This is what is meant by a Bodhisattva-Mahāsattva cultivating the inconceivable practices of the True Dharma.'

'Furthermore, Daoshengzi! If a Bodhisattva-Mahāsattva enters the five realms to teach and transform sentient beings, in a single thought, they can universally see all Dharmas, distinguish the Dharma realm, and perform inconceivable acts, enabling all sentient beings to hear this teaching of the Way, simultaneously attain enlightenment without any obstacles. However, those sentient beings do not consciously know from where they heard it. This is what is meant by a Bodhisattva-Mahāsattva cultivating the inconceivable practices of the True Dharma.'

「複次，道勝子！若復菩薩摩訶薩，入五道中教化眾生，令彼眾生盡得神通，遊戲十方無量世界，聞諸十方諸佛說法，解知諸法如幻如化。然彼眾生不自覺知，如我今日為誰開悟？是謂菩薩摩訶薩修于正法應不思議。

「複次，道勝子！若復菩薩摩訶薩，入五道中教化眾生，使三世中一切有形，成等正覺皆悉成就，是謂菩薩摩訶薩修于正法應不思議。

「複次，道勝子！若復菩薩摩訶薩，入五道中教化眾生，入深法藏分別妙智，超越過去當來現在，獨步三界亦無等侶，復令眾生與己無異，是謂菩薩摩訶薩修于正法應不思議。是謂，道勝子！菩薩五根德力入五道中教化眾生，諸法殊勝不可測量，亦非羅漢辟支所知。」

菩薩瓔珞經無我品第四十三

爾時，有菩薩名曰心智，白佛言：「若有菩薩摩訶薩，分別身觀解無我想，云何成就菩薩道觀？」

爾時，世尊告心智菩薩曰：「若有菩薩欲得成就菩薩道觀者，當行十法。云何為十？若有菩薩摩訶薩，未住菩薩位安處無為，究竟道本成就弘誓，自觀無我復化眾生如己無異，是謂菩薩摩訶薩無我之行。

「複次，心智！若復菩薩摩訶薩，能化無身現有形身，復化有身現無形身，以有我為無我、以無我為有我，于中化導一切眾生，是

【現代漢語翻譯】 現代漢語譯本 『再者，道勝子（菩薩名）！如果菩薩摩訶薩進入五道（地獄、餓鬼、畜生、人、天）之中教化眾生，使那些眾生都得到神通，在十方無量世界中游戲，聽聞十方諸佛說法，理解諸法如幻如化。然而那些眾生卻不自覺知，如同我今日為誰開悟一般？這便是菩薩摩訶薩修習正法不可思議之處。 『再者，道勝子！如果菩薩摩訶薩進入五道之中教化眾生，使三世（過去、現在、未來）中一切有形之物，成就等正覺，都完全成就，這便是菩薩摩訶薩修習正法不可思議之處。 『再者，道勝子！如果菩薩摩訶薩進入五道之中教化眾生，進入深奧的法藏，分別微妙的智慧，超越過去、未來、現在，獨自走在三界（欲界、色界、無色界）之中，也沒有同等伴侶，又使眾生與自己沒有差異，這便是菩薩摩訶薩修習正法不可思議之處。這就是，道勝子！菩薩的五根（信、進、念、定、慧）德力進入五道之中教化眾生，諸法殊勝不可測量，也不是阿羅漢（斷除煩惱，證入涅槃的小乘修行者）和辟支佛（不依師教，自己悟道的修行者）所能知曉的。』 菩薩瓔珞經無我品第四十三 當時，有一位菩薩名叫心智（菩薩名），對佛說：『如果有菩薩摩訶薩，分別身觀，理解無我之想，如何成就菩薩道觀呢？』 當時，世尊告訴心智菩薩說：『如果有菩薩想要成就菩薩道觀，應當實行十法。哪十法呢？如果有菩薩摩訶薩，未住在菩薩位，安處於無為（不造作）之境，究竟道本，成就弘誓（廣大的誓願），自己觀察無我，又教化眾生如自己一樣沒有差異，這便是菩薩摩訶薩無我之行。 『再者，心智！如果菩薩摩訶薩，能變化沒有身體而顯現有形之身，又變化有身體而顯現沒有形之身，以有我為無我，以無我為有我，在其中化導一切眾生，這便是……』

【English Translation】 English version 『Furthermore, Daoshengzi (name of a Bodhisattva)! If a Bodhisattva-Mahasattva enters the five realms (hell, hungry ghosts, animals, humans, and gods) to teach and transform sentient beings, enabling them to all attain supernatural powers, play in the ten directions of immeasurable worlds, hear the Dharma preached by Buddhas in the ten directions, and understand that all dharmas are like illusions and transformations. Yet, these sentient beings are not aware, just as I am enlightening others today without them knowing. This is what makes the Bodhisattva-Mahasattva's practice of the Proper Dharma inconceivable.』 『Furthermore, Daoshengzi! If a Bodhisattva-Mahasattva enters the five realms to teach and transform sentient beings, enabling all forms in the three times (past, present, and future) to achieve complete and perfect enlightenment, this is what makes the Bodhisattva-Mahasattva's practice of the Proper Dharma inconceivable.』 『Furthermore, Daoshengzi! If a Bodhisattva-Mahasattva enters the five realms to teach and transform sentient beings, enters the profound Dharma treasury, distinguishes subtle wisdom, transcends the past, future, and present, walks alone in the three realms (desire realm, form realm, formless realm) without equal companions, and makes sentient beings no different from oneself, this is what makes the Bodhisattva-Mahasattva's practice of the Proper Dharma inconceivable. This is, Daoshengzi! The Bodhisattva's five roots (faith, diligence, mindfulness, concentration, and wisdom) and virtues enter the five realms to teach and transform sentient beings. The virtues of all dharmas are immeasurable and cannot be known by Arhats (those who have eliminated afflictions and entered Nirvana in Hinayana Buddhism) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher).』 Chapter Forty-Three, 'No Self,' of the Bodhisattva Garland Sutra At that time, there was a Bodhisattva named Xinzhi (name of a Bodhisattva), who said to the Buddha: 『If a Bodhisattva-Mahasattva distinguishes the contemplation of the body and understands the thought of no-self, how does one achieve the Bodhisattva's contemplation of the path?』 At that time, the World-Honored One told the Bodhisattva Xinzhi: 『If a Bodhisattva wishes to achieve the Bodhisattva's contemplation of the path, one should practice ten dharmas. What are the ten? If a Bodhisattva-Mahasattva has not yet resided in the Bodhisattva position, dwells in non-action (non-fabrication), ultimately reaches the root of the path, accomplishes vast vows, observes oneself as without self, and transforms sentient beings as no different from oneself, this is the Bodhisattva-Mahasattva's practice of no-self.』 『Furthermore, Xinzhi! If a Bodhisattva-Mahasattva can transform from having no body to manifesting a body with form, and transform from having a body to manifesting a body without form, using self as no-self, and no-self as self, guiding all sentient beings within, this is...』

謂菩薩摩訶薩具足一切心智之法。

「複次，心智！若菩薩摩訶薩，欲成如來、至真、等正覺，成無生心，解諸法本不可樂法，是謂菩薩摩訶薩無我之心得成如來、至真、等正覺。

「複次，心智！若復菩薩摩訶薩，已得空心解我無有亦無生滅，復以此法教化一切知無我想，有此智慧不自稱揚，于諸深法最為第一，是謂菩薩摩訶薩為修第一無我之行。

「複次，心智！若菩薩摩訶薩，若有善男子、善女人，分別一切諸法相，亦不見法眾相之本，及其一切諸法之本亦復如是，眾生起無我想內外諸法及一切智，是謂菩薩摩訶薩修無我行。

「複次，菩薩摩訶薩！若復善男子、善女人，見劫成敗、見劫不成敗，不以成為喜、不成為憂，于兩中間不起吾我想，菩薩摩訶薩逮無我法。」

佛復告心智菩薩：「若有善男子、善女人，舍一切身入滅盡三昧，分別行本知所從來，出要無為至於大道，是謂菩薩摩訶薩無我之行。

「複次，心智！若有善男子、善女人得無我心，分別一切十二因緣，生者不知所以生、滅者不知所以滅，于諸法本悉無我想，是謂菩薩摩訶薩于諸法本無我之行。

「複次，心智！若復菩薩摩訶薩，分別一切諸法之本，亦不見近亦不見遠，本無所生亦無所起，是謂菩

【現代漢語翻譯】 現代漢語譯本： 指的是菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）圓滿具備一切心智的法則。

『再者，心智（Citta-mati，菩薩名）！如果菩薩摩訶薩想要成就如來（Tathāgata，佛的稱號之一）、至真（Arhat，阿羅漢）、等正覺（Sammasambuddha，正等覺者），成就無生之心，理解諸法（dharma，佛法）的根本是不可執著的，這就是菩薩摩訶薩的無我之心得以成就如來、至真、等正覺。』

『再者，心智！如果菩薩摩訶薩已經獲得空性之心，理解『我』（ātman，靈魂）並不存在，也沒有生滅，又用這種方法教化一切眾生，讓他們知道沒有『我』的觀念，擁有這種智慧而不自我誇耀，認為自己在所有深奧的佛法中最為第一，這就是菩薩摩訶薩修習第一無我之行。』

『再者，心智！如果菩薩摩訶薩，如果有善男子、善女人，分別一切諸法的現象，也看不見法眾之相的根本，以及一切諸法的根本也是如此，眾生生起無我的想法，無論是內在還是外在的諸法以及一切智慧，這就是菩薩摩訶薩修習無我之行。』

『再者，菩薩摩訶薩！如果有善男子、善女人，看見劫（kalpa，時間單位）的成敗、看見劫的不成敗，不因為劫的成就而歡喜，也不因為劫的不成就而憂愁，在這兩種狀態中間不生起『我』的想法，菩薩摩訶薩就獲得了無我的法則。』

佛陀又告訴心智菩薩：『如果有善男子、善女人，捨棄一切身軀進入滅盡三昧（Nirodha-samāpatti，一種禪定狀態），分別修行的根本，知道從哪裡來，出離要道，達到無為的境界，直至大道，這就是菩薩摩訶薩的無我之行。』

『再者，心智！如果有善男子、善女人獲得無我之心，分別一切十二因緣（Dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的理論），生者不知道為什麼生，滅者不知道為什麼滅，對於諸法的根本完全沒有『我』的想法，這就是菩薩摩訶薩在諸法根本上的無我之行。』

『再者，心智！如果菩薩摩訶薩，分別一切諸法的根本，也看不見近處，也看不見遠處，根本沒有產生，也沒有生起，這就是菩薩摩訶薩

【English Translation】 English version: It refers to the Bodhisattva-mahāsattva (great Bodhisattva) being fully equipped with all the laws of mind and wisdom.

'Furthermore, Citta-mati (name of a Bodhisattva)! If a Bodhisattva-mahāsattva wishes to attain the Tathāgata (one of the titles of the Buddha), the Arhat (worthy one), the Sammasambuddha (perfectly enlightened one), to achieve the mind of non-origination, and to understand that the essence of all dharmas (teachings) is not something to be clung to, this is how the Bodhisattva-mahāsattva's mind of no-self can attain the Tathāgata, the Arhat, the Sammasambuddha.'

'Furthermore, Citta-mati! If a Bodhisattva-mahāsattva has already attained the mind of emptiness, understanding that the 'self' (ātman) does not exist and has neither origination nor cessation, and further uses this method to teach all beings, letting them know that there is no concept of 'self', possessing this wisdom without boasting, considering themselves the foremost in all profound dharmas, this is how the Bodhisattva-mahāsattva cultivates the foremost practice of no-self.'

'Furthermore, Citta-mati! If a Bodhisattva-mahāsattva, if there are good men or good women, distinguishes all the phenomena of dharmas, and also does not see the root of the multitude of dharma appearances, and the root of all dharmas is also like this, beings arise with the thought of no-self, whether it is internal or external dharmas and all wisdom, this is how the Bodhisattva-mahāsattva cultivates the practice of no-self.'

'Furthermore, Bodhisattva-mahāsattva! If there are good men or good women, seeing the formation and destruction of a kalpa (an aeon), seeing the non-formation and non-destruction of a kalpa, not rejoicing in the formation of a kalpa, nor being sorrowful in the non-formation of a kalpa, not arising with the thought of 'self' in between these two states, the Bodhisattva-mahāsattva attains the law of no-self.'

The Buddha further told the Bodhisattva Citta-mati: 'If there are good men or good women, abandoning all bodies and entering Nirodha-samāpatti (a state of meditative absorption), distinguishing the root of practice, knowing where it comes from, departing from the essential path, reaching the state of non-action, until the Great Path, this is the Bodhisattva-mahāsattva's practice of no-self.'

'Furthermore, Citta-mati! If there are good men or good women who attain the mind of no-self, distinguishing all the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda, the Buddhist theory of the cycle of life), the one who is born does not know why they are born, the one who ceases does not know why they cease, having no thought of 'self' at all in the essence of all dharmas, this is the Bodhisattva-mahāsattva's practice of no-self in the essence of all dharmas.'

'Furthermore, Citta-mati! If a Bodhisattva-mahāsattva distinguishes the essence of all dharmas, and also does not see near, and also does not see far, the essence has no origination and no arising, this is the Bodhisattva-mahāsattva

薩無我之行。

「複次，心智！若有菩薩摩訶薩，于不起法忍解知心識悉無所有，于中得成無上至真等正覺，亦不見成亦不見不成，是謂菩薩摩訶薩無我之行。

「如是，心智！若有善男子、善女人，欲得具足學無我之行者，必至堅固，終成無上正真之道。

「複次，心智！若有善男子、善女人，欲具足一切諸法者，當學無我之法。云何為無我？所謂無我者，究竟至成此亦無我，分別四大思惟本原此亦無我，一切諸佛出世教化此亦無我，不見眾生有所度脫，坐樹王下降伏魔兵悉無所有，是謂菩薩無我之行。不見三世總持法本，無所著智亦不在內外，分別思惟悉無所有，是謂菩薩無我之行。」

佛復告心智：「若復善男子、善女人，入空定意究竟如來深法之藏，亦不在此亦不在彼，解知一切悉無所有。若復善男子、善女人，以神足力入定意定，顯曜一切無相法觀。云何為無相？諸佛世尊所教化，度脫一切不以言教，是謂無相。云何為無相？一切諸佛于眾生本而自遊戲，是謂無相。坐一樹下得成無上正真之道，是謂無相之行。如是，心智！若有菩薩摩訶薩，習持此法逮無我法者，便成無上正真之道。」◎

◎菩薩瓔珞經等乘品第四十四

爾時，座中有菩薩名曰凈眼，即從座起，偏露

【現代漢語翻譯】 現代漢語譯本：薩無我之行。

『再者，心智（Khattiya，菩薩名）！若有菩薩摩訶薩（Mahāsattva， महानसत्त्व，偉大的存在），于不起法忍（anutpattika-dharma-ksanti，不生法忍）解知心識悉無所有，于中得成無上至真等正覺（anuttarā samyaksaṃbodhi，無上正等正覺），亦不見成亦不見不成，是謂菩薩摩訶薩無我之行。

『如是，心智！若有善男子、善女人，欲得具足學無我之行者，必至堅固，終成無上正真之道。

『複次，心智！若有善男子、善女人，欲具足一切諸法者，當學無我之法。云何為無我？所謂無我者，究竟至成此亦無我，分別四大思惟本原此亦無我，一切諸佛出世教化此亦無我，不見眾生有所度脫，坐樹王下降伏魔兵悉無所有，是謂菩薩無我之行。不見三世總持法本，無所著智亦不在內外，分別思惟悉無所有，是謂菩薩無我之行。』

佛復告心智：『若復善男子、善女人，入空定意究竟如來深法之藏，亦不在此亦不在彼，解知一切悉無所有。若復善男子、善女人，以神足力入定意定，顯曜一切無相法觀。云何為無相？諸佛世尊所教化，度脫一切不以言教，是謂無相。云何為無相？一切諸佛于眾生本而自遊戲，是謂無相。坐一樹下得成無上正真之道，是謂無相之行。如是，心智！若有菩薩摩訶薩，習持此法逮無我法者，便成無上正真之道。』

◎菩薩瓔珞經等乘品第四十四

爾時，座中有菩薩名曰凈眼，即從座起，偏露

【English Translation】 English version: The Practice of No-Self.

『Furthermore, Khattiya (心智, name of a Bodhisattva)! If there is a Bodhisattva Mahāsattva (菩薩摩訶薩, a great being), who, through the forbearance of the non-arising of phenomena (anutpattika-dharma-ksanti, 不生法忍), understands that all consciousness is without substance, and thereby attains the unsurpassed, perfectly genuine, and complete enlightenment (anuttarā samyaksaṃbodhi, 無上正等正覺), seeing neither attainment nor non-attainment, this is called the practice of no-self of a Bodhisattva Mahāsattva.』

『Thus, Khattiya! If there are good men or good women who desire to fully learn the practice of no-self, they will surely reach steadfastness and ultimately attain the unsurpassed and perfectly genuine path.』

『Furthermore, Khattiya! If there are good men or good women who desire to fully possess all dharmas, they should learn the dharma of no-self. What is no-self? That which is called no-self, ultimately reaching completion, this is also no-self; discriminating and contemplating the fundamental origins of the four great elements, this is also no-self; all Buddhas appearing in the world to teach and transform, this is also no-self; not seeing sentient beings as being liberated, sitting beneath the Bodhi tree and subduing the armies of Mara, all of this is without substance, this is called the practice of no-self of a Bodhisattva. Not seeing the fundamental essence of the Dharma that encompasses the three times, wisdom without attachment is neither within nor without, discriminating and contemplating, all of this is without substance, this is called the practice of no-self of a Bodhisattva.』

The Buddha further told Khattiya: 『If there are good men or good women who enter the samadhi of emptiness and thoroughly understand the profound treasury of the Dharma of the Tathagata, it is neither here nor there, understanding that all is without substance. If there are good men or good women who, through supernatural powers, enter the samadhi of concentration, illuminating all aspects of the contemplation of the signless Dharma. What is signless? The teachings of all Buddhas, the World Honored Ones, liberating all without words, this is called signless. What is signless? All Buddhas playfully engage with the fundamental nature of sentient beings, this is called signless. Sitting beneath a tree and attaining the unsurpassed and perfectly genuine path, this is called the practice of signlessness. Thus, Khattiya! If there is a Bodhisattva Mahāsattva who practices and upholds this Dharma and attains the Dharma of no-self, they will attain the unsurpassed and perfectly genuine path.』

◎Chapter Forty-Four, Equal Vehicle, from the Bodhisattva Garland Sutra

At that time, a Bodhisattva named Pure Eye was in the assembly. He immediately rose from his seat, baring one shoulder

右臂，長跪叉手，前白佛言：「云何？世尊！菩薩摩訶薩，發趣大乘至無礙慧，為修何法滅大乘跡？」

爾時，世尊告凈眼菩薩曰：「善哉，善哉！族姓子！今汝發問者，皆佛威神之所致也。諦聽諦聽，善思念之！吾當以偈發遣汝疑。」

是時，世尊便說頌曰：

「不以壞敗色，　　得趣平等道， 　觀色道不異，　　乃能乘大乘。 　思惟色與道，　　如爾性亦然， 　不見壞敗道，　　智者所修行。 　道性本無壞，　　尋究不可盡， 　最應第一義，　　乘此至無礙。 　愚者心顛倒，　　求道陰持入， 　染著於三界，　　不離受生分。 　諸法無受取，　　上下及中間， 　不見有散落，　　此名趣大乘。 　若見法非法，　　在二意不動， 　亦不生二見，　　發趣亦復然。 　二為有為法，　　亦名無為法， 　除二不見二，　　乃應無上道。 　超越凡夫地，　　未至賢聖道， 　得趣未成就，　　亦是世福田。 　能離世八法，　　猶華不著水， 　超越百劫行，　　爾乃趣大乘。 　在在修正業，　　處處現神足， 　度人不見度，　　心口意密行。 　不退生死道，　　心亦無怯弱， 　執意如金剛，　　最應無礙慧。 　虛空無善惡，　　法界恒清凈， 　法亦本無法，　　

【現代漢語翻譯】 現代漢語譯本： 這時，（凈眼菩薩）露出右臂，長跪合掌，上前稟告佛說：『世尊！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩），爲了趨向大乘（Mahāyāna，偉大的載具）而達到無礙慧（unobstructed wisdom），應該修習什麼法才能滅除大乘的障礙呢？』 當時，世尊告訴凈眼菩薩說：『好啊，好啊！善男子！你今天提出的問題，都是佛的威神力所致。仔細聽，仔細聽，好好思考！我將用偈頌來消除你的疑惑。』 這時，世尊便說了以下偈頌： 『不應執著于會壞滅的色身，才能趨向平等的真理之道，觀察色身與真理之道並無差異，才能真正乘上大乘。思惟色身與真理之道，它們的本性都是如此。不見有會壞滅的道，這是智者所修行的。道的本性本來就沒有壞滅，探尋究竟也無法窮盡，這是最應遵循的第一義諦，乘著它才能到達無礙的境界。愚昧的人心顛倒錯亂，在五陰（skandha，構成個體經驗的五種要素）、十二入（āyatana，感覺的來源）中尋求真理之道，貪戀執著於三界（trailokya，欲界、色界、無色界），無法脫離生死輪迴。諸法沒有能被受取的東西，無論是上方、下方還是中間，不見有散落毀滅，這叫做趨向大乘。如果能見到法與非法，在兩種觀念之間心不動搖，也不產生二元對立的見解，那麼發心趨向大乘也是如此。二元對立是有為法（saṃskṛta，因緣和合而成的法），也可以說是無為法（asaṃskṛta，非因緣和合的法），去除二元對立，不見有二，才能相應于無上的真理之道。超越了凡夫的境界，但還沒有達到賢聖的境界，雖然已經開始趨向，但還沒有成就，這也是世間的福田。能夠遠離世間的八法（八風：利、衰、毀、譽、稱、譏、苦、樂），就像蓮花不沾染水一樣，超越百劫的修行，才能真正趨向大乘。無論在哪裡都修正業，在任何地方都顯現神通，度化眾生卻不認為自己在度化，身口意三密（three secrets）都在秘密地修行。不退轉于生死輪迴之道，內心也沒有怯懦，意志堅定如金剛，才能相應于無礙的智慧。虛空沒有善惡之分，法界（dharma-dhātu，一切法的總稱）永遠清凈，法（dharma，佛法）的本性也是空無所有，』

【English Translation】 English version: At that time, (Pure Eye Bodhisattva) bared his right arm, knelt on his right knee, joined his palms, and stepped forward to address the Buddha, saying: 'World Honored One! How should a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, great bodhisattva), who aspires to the Great Vehicle (Mahāyāna, great vehicle) to attain unobstructed wisdom, cultivate in order to extinguish the traces of the Great Vehicle?' Then, the World Honored One said to Pure Eye Bodhisattva: 'Excellent, excellent! Son of a good family! Your questions today are all due to the majestic power of the Buddha. Listen carefully, listen carefully, and contemplate well! I will use verses to dispel your doubts.' At that time, the World Honored One spoke the following verses: 'Not by the decaying form, can one attain the path of equality; observing form and the path as not different, then one can ride the Great Vehicle. Contemplating form and the path, their nature is such; not seeing a decaying path, this is what the wise cultivate. The nature of the path is originally without decay, its ultimate pursuit is inexhaustible; it is the most appropriate First Principle, riding this to reach unobstructedness. The minds of the foolish are inverted, seeking the path in the skandhas (skandha, the five aggregates of existence) and āyatanas (āyatana, sources of sensation); attached to the three realms (trailokya, the realm of desire, the realm of form, and the realm of formlessness), they do not leave the cycle of birth and death. All dharmas (dharma, teachings) are without taking or receiving, above, below, and in between; not seeing any scattering or destruction, this is called aspiring to the Great Vehicle. If one sees dharma and non-dharma, the mind remains unmoved between the two, and does not give rise to dualistic views, then aspiring is also like this. Duality is conditioned dharma (saṃskṛta, conditioned phenomena), and can also be called unconditioned dharma (asaṃskṛta, unconditioned phenomena); removing duality and not seeing two, then one corresponds to the unsurpassed path. Transcending the realm of ordinary beings, but not yet reaching the realm of sages, having begun to aspire but not yet achieved, this is also a field of merit in the world. Able to leave the eight worldly dharmas (eight worldly winds: gain, loss, disgrace, fame, praise, ridicule, suffering, and joy), like a lotus not clinging to water, transcending hundreds of kalpas (kalpa, eon) of practice, then one truly aspires to the Great Vehicle. Everywhere cultivating right actions, in every place manifesting miraculous powers, liberating beings without seeing oneself as liberating, body, speech, and mind are secretly practicing. Not retreating from the path of birth and death, the mind is also without weakness, holding the will like diamond, most appropriate for unobstructed wisdom. Emptiness has no good or evil, the dharma-dhātu (dharma-dhātu, the realm of all dharmas) is eternally pure, the nature of dharma (dharma, the teachings) is also originally without dharma,'

豈有染污者？ 　不見舍邪法，　　而修無上道， 　復無下劣人，　　是為大乘相。 　諸法本無相，　　如空不可持， 　求相本自空，　　智者當覺知。 　夫欲行無礙，　　善權為第一， 　充彼眾生愿，　　將導至道場。 　善友為正法，　　牢固不忘舍， 　永離陰持入，　　不習調疑蓋。 　若使佛出世，　　及以取滅度， 　正法恒存在，　　終以不變易。 　諸法有正證，　　善惡不朽敗， 　真際性亦然，　　常住不移動。 　所修極甚深，　　魔界無所著， 　諸法亦復然，　　永離邪見黨。 　欲求無上道，　　不著修行法， 　非有想無想，　　是應無礙慧。 　佛慧無所著，　　法法無所生， 　無見起滅道，　　乃應大乘行。 　或以頭目施，　　信心無所舍， 　不見有受者，　　妄想無所著。 　諸法本無生，　　尋究無窠窟， 　法相亦復然，　　端緒不可見。 　若人慾究空，　　欲知其邊岸， 　晝夜思憶念，　　唐勞其功夫。 　愚惑執吾我，　　計常不能離， 　墜墮三塗難，　　不獲究竟處。 　真人賢聖道，　　三達無掛礙， 　猶未盡空原，　　況復斯等類？ 　人皆計是常，　　無明不自照， 　滋長生死苦，　　何由至解脫？ 　財施無所著，　　欲求無上

【現代漢語翻譯】 現代漢語譯本：難道會有被染污的事物存在嗎？ 不捨棄邪法，卻去修習無上道， 也沒有下劣之人，這就是大乘的特徵。 一切諸法原本沒有固定的相狀，如同虛空一樣不可執持， 追求相狀，其本質就是空，有智慧的人應當覺知。 想要修行達到無礙的境界，善巧方便是第一位的， 滿足眾生的願望，引導他們到達菩提道場。 善友就是真正的佛法，要牢固不忘捨棄， 永遠遠離五陰（色、受、想、行、識），六入（眼、耳、鼻、舌、身、意），不學習五調（欲、恚、睡眠、掉悔、疑），五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）。 即使佛陀出世，以及入滅， 正法恒常存在，終究不會改變。 一切諸法都有正確的證據，善與惡都不會朽壞， 真如實際的體性也是這樣，恒常存在，不會移動。 所修行的法門極其深奧，魔界無法染著， 一切諸法也是這樣，永遠遠離邪見之徒。 想要追求無上道，不執著于修行的法門， 非有想，非無想，這才是應該具有的無礙智慧。 佛的智慧沒有執著，一切法沒有生起， 沒有對生滅之道的見解，才是真正的大乘修行。 或者用頭目佈施，信心沒有捨棄， 不見有接受佈施的人，妄想沒有執著。 一切諸法原本沒有生起，尋究起來沒有固定的處所， 法的相狀也是這樣，端緒不可見。 如果有人想要窮究空性，想要知道它的邊際， 晝夜思憶念，也是白費功夫。 愚癡迷惑的人執著于『我』，認為事物是常住不變的，不能捨離， 墜入地獄、餓鬼、畜生三惡道，難以獲得究竟的解脫。 證悟真理的聖賢之道，對於過去、現在、未來三世通達無礙， 尚且不能窮盡空性的本源，更何況是這些凡夫俗子？ 人們都認為事物是常住不變的，被無明遮蔽不能自己覺照， 滋長生死輪迴的痛苦，如何才能達到解脫？ 佈施財物沒有執著，想要追求無上（Anuttara）

【English Translation】 English version: Are there defilements? Not abandoning heretical dharmas, yet cultivating the unsurpassed path, Nor are there inferior beings; this is the characteristic of the Mahayana (Great Vehicle). All dharmas are originally without characteristics, like the sky, ungraspable, Seeking characteristics is inherently empty; the wise should be aware of this. If one wishes to practice without obstruction, skillful means are paramount, Fulfilling the wishes of sentient beings, guiding them to the Bodhi (Enlightenment) field. Good friends are the true Dharma, firmly not forgetting to abandon, Eternally departing from the skandhas (form, feeling, perception, volition, consciousness), sense bases (eye, ear, nose, tongue, body, mind), not practicing the five hindrances (desire, aversion, sleepiness, restlessness, doubt). Whether the Buddha appears in the world, or enters Nirvana (extinction), The true Dharma always exists, ultimately unchanging. All dharmas have true evidence, good and evil do not decay, The nature of ultimate reality is also thus, constant and unmoving. What is cultivated is extremely profound, the realm of demons cannot attach, All dharmas are also thus, eternally departing from the party of wrong views. If one wishes to seek the unsurpassed path, not clinging to the methods of cultivation, Neither with thought nor without thought, this should be unobstructed wisdom. The Buddha's wisdom has no attachment, all dharmas are without arising, Without seeing the path of arising and ceasing, then one should practice the Mahayana. Or giving away head and eyes in charity, faith is not abandoned, Not seeing a receiver, delusions have no attachment. All dharmas are originally without arising, searching for them reveals no fixed abode, The characteristics of dharmas are also thus, the beginning and end cannot be seen. If someone wants to investigate emptiness, wants to know its boundaries, Thinking and remembering day and night, it is a waste of effort. The foolish and deluded cling to 'I', considering things to be permanent and unable to let go, Falling into the three evil realms (hell, hungry ghost, animal), it is difficult to obtain ultimate liberation. The path of the true person and the sage, with unobstructed understanding of the three times (past, present, future), Still cannot exhaust the origin of emptiness, how much less can these ordinary beings? People all consider things to be permanent, obscured by ignorance and unable to illuminate themselves, Nourishing the suffering of birth and death, how can they reach liberation? Giving wealth without attachment, wanting to seek the unsurpassed (Anuttara)

道， 　施道二不俱，　　何況永究竟？ 　禁戒無我行，　　安處第一法， 　亦復無此相，　　念戒慧度行。 　不修自然得，　　智除無明根， 　戒具清凈道，　　凈如月無垢。 　身如泡聚沫，　　亦如電過目， 　意根如野馬，　　戒為清凈道。 　最勝無等倫，　　眾聖天中天， 　息心一切惡，　　寂定度無極。 　犯戒及持戒，　　定亂無若干， 　分別諸法界，　　戒為無漏道。 　獲忍度無極，　　堪受諸苦惱， 　普慈諸眾生，　　無有高下想。 　追憶過去法，　　生滅不久停， 　稱譏譭譽法，　　安能得其便。 　節節解其形，　　終不生惡念， 　分別內外事，　　身心鏗然住。 　怨仇欲來害，　　滅此危脆身， 　忍之如地載，　　不計有好惡。 　忍辱大弘誓，　　見對無想念， 　故使諸眾生，　　見者莫不欣。 　欲截大乘海，　　慎莫懷怯弱， 　端身正其心，　　便獲無生忍。 　本從無數劫，　　流轉生死中， 　為一眾生故，　　躬被弘誓鎧。 　諸法無起滅，　　復無壞敗想， 　愚人心顛倒，　　不解過去慧。 　法界性常住，　　學者不究竟， 　當了知本末，　　生者無所生。 　眾生不深達，　　微妙無礙慧， 　當求巧方便，　　除去顛倒心。 　

【現代漢語翻譯】 現代漢語譯本 道， 施與道這二者併不併存，更何況是永恒的究竟之境？ 禁戒、無我之行，安住于第一義諦之法， 也同樣沒有這些表相，憶念禁戒，以智慧度量行持。 不通過修行自然獲得，以智慧去除無明的根本， 具足戒律是清凈之道，清凈如同沒有瑕疵的月亮。 身體如同水泡和泡沫的聚合物，又如同閃電劃過眼前， 意根如同狂奔的野馬，戒律是通往清凈的道路。 最殊勝的，無與倫比，是眾聖之上的天中之天（佛）， 止息心中一切惡念，寂靜安定，度脫無邊。 犯戒和持戒，禪定和散亂沒有多少差別， 分別諸法界，戒律是無漏的道路。 獲得安忍，度脫無邊，能夠承受各種痛苦煩惱， 普遍慈愛一切眾生，沒有高下之分。 追憶過去的法，生滅不停留， 稱讚、譏諷、譭謗、讚譽，這些又能奈我何？ 即使一節節肢解我的身體，我始終不生起惡念， 分別內外之事，身心堅定安住。 怨恨的仇敵想要來加害，毀滅這脆弱的身體， 我以安忍對待，如同大地承載萬物，不計較好壞。 忍辱是偉大的弘誓，面對境界沒有妄想和念頭， 所以使得一切眾生，見到的人沒有不歡喜的。 想要截斷大乘之海，千萬不要心懷怯弱， 端正身形，正其心念，便能獲得無生法忍。 本來從無數劫以來，在生死輪迴中流轉， 爲了一個眾生的緣故，親自披上弘誓的鎧甲。 諸法沒有生起和滅亡，也沒有毀壞和敗壞的念頭， 愚癡的人心顛倒錯亂，不理解過去的智慧。 法界的體性恒常存在，學習的人不能究竟通達， 應當了知根本和末端，有生者實際上無所生。 眾生不能深刻通達，這微妙無礙的智慧， 應當尋求巧妙的方便，除去顛倒錯亂的心。

【English Translation】 English version The Path, Giving and the Path are not together, how much less the eternal ultimate? Precepts, non-self practice, dwelling in the supreme Dharma, Also without these appearances, mindful of precepts, practicing with wisdom. Gained naturally without cultivation, with wisdom removing the root of ignorance, Possessing precepts is the pure path, pure like the moon without blemish. The body is like a collection of bubbles and foam, also like lightning flashing before the eyes, The root of mind is like a wild horse, precepts are the path to purity. Most supreme, unparalleled, is the heaven above heavens (Buddha) among all sages, Ceasing all evil thoughts in the heart, tranquil and stable, delivering boundlessly. Breaking precepts and upholding precepts, samadhi and distraction have not much difference, Discriminating all Dharma realms, precepts are the path without outflows. Obtaining forbearance, delivering boundlessly, able to endure all suffering and afflictions, Universally loving all sentient beings, without high or low distinctions. Recalling past Dharmas, arising and ceasing without stopping, Praise, ridicule, slander, and honor, how can these affect me? Even if dismembering my body joint by joint, I will never generate evil thoughts, Discriminating internal and external matters, body and mind steadfastly abide. Enemies filled with hatred want to come and harm, destroying this fragile body, I treat it with forbearance, like the earth bearing all things, not calculating good or bad. Forbearance is a great vow, facing realms without delusion or thought, Therefore, causing all sentient beings, those who see it cannot but rejoice. Wanting to cut through the ocean of Mahayana, be careful not to harbor timidity, Straighten the body, correct the mind, then obtain the forbearance of non-birth. Originally from countless kalpas, flowing in the cycle of birth and death, For the sake of one sentient being, personally donning the armor of great vows. All Dharmas have no arising or ceasing, also no thought of destruction or decay, The minds of foolish people are inverted and confused, not understanding past wisdom. The nature of the Dharma realm is eternally abiding, learners cannot ultimately penetrate, One should understand the root and the branch, the one who is born is actually unborn. Sentient beings do not deeply understand, this subtle and unobstructed wisdom, One should seek skillful means, removing the inverted and confused mind.

諸佛興出世，　　不值度所度， 　亦復不放舍，　　精進勇力強。 　分別一切法，　　如幻野馬光， 　求實無果報，　　如空觀無形。 　眾生不諦念，　　自興染著想， 　漸示至道教，　　令知無為處。 　方便念此義，　　所愿者必得， 　一一思惟觀，　　無礙智慧成。 　念持內外行，　　處處求空性， 　無猗無所著，　　生死本末凈。 　進學樂空閑，　　獨處無所畏， 　思惟禪定慧，　　善趣六神通。 　在眾猶如野，　　一心無錯亂， 　不失威儀法，　　是謂微妙定。 　定法有若干，　　息意無漏行， 　增上二解脫，　　是謂微妙定。 　遍觀一切法，　　安處心不移， 　於一複數一，　　是謂微妙定。 　道心遂牢固，　　滅意心永息， 　接度淳淑人，　　是謂微妙定。 　恒憶等正覺，　　如來法身道， 　厭患諸色想，　　是謂微妙定。 　復修六思念，　　不違次第行， 　除念無思想，　　是謂微妙定。 　四雙八輩人，　　從生無為道， 　無數非有數，　　是謂微妙定。 　智者修四禪，　　不用識空定， 　了別內外身，　　是謂微妙定。 　十方諸佛等，　　遙見此眾生， 　不由眼見色，　　自然成道教。 　亦復見此人，　　在在方說法， 　不生耳聲

【現代漢語翻譯】 現代漢語譯本 諸佛出現於世，並不執著于所要度化和不需度化之人， 也不會輕易放棄任何眾生，他們精進勇猛，力量強大。 他們能分辨一切法，視其如幻象和陽焰（野馬光）， 追求實相卻無所得，如同觀察虛空，了無形跡。 眾生不能如實地思念真諦，反而生起種種染著之想， 諸佛便逐漸開示通往涅槃的教導，使眾生了知無為的境界。 方便地憶念這些道理，所希望的必定能夠得到， 一一地思惟觀察，就能成就無礙的智慧。 唸誦、持戒，無論是內在還是外在的行為，都要處處尋求空性， 不依賴任何事物，也不執著于任何事物，生死輪迴的根本和終結都得以清凈。 精進學習，樂於空閑，獨自居住而無所畏懼， 思惟禪定和智慧，就能獲得善趣和六神通。 身處眾人之中，也要像在曠野一樣，一心不亂， 不失去威儀和法則，這叫做微妙的禪定。 禪定的方法有很多種，息滅妄念，行無漏之行， 增進修習二種解脫，這叫做微妙的禪定。 普遍地觀察一切法，安住於此而不動搖， 於一中見多，于多中見一，這叫做微妙的禪定。 道心因此而牢固，滅除妄念，心永遠止息， 接引和度化淳樸善良之人，這叫做微妙的禪定。 恒常憶念等正覺（Samyaksambuddha），如來（Tathagata）的法身之道， 厭離各種色相，這叫做微妙的禪定。 進一步修習六隨念，不違背次第而行， 去除雜念，沒有妄想，這叫做微妙的禪定。 四雙八輩之人，從生死中證得無為之道， 其數量之多，無法計數，這叫做微妙的禪定。 智者修習四禪，不用識處空定， 明瞭地分辨內外之身，這叫做微妙的禪定。 十方諸佛等，遙遠地看見這些眾生， 不是通過眼睛看見色相，而是自然成就覺悟的教導。 也看見這些人，在各處宣說佛法， 不因聽見聲音而生起執著。

【English Translation】 English version When Buddhas appear in the world, They are not attached to those who should be saved or not, Nor do they abandon any sentient beings, They are diligent, brave, and strong. They distinguish all dharmas, Seeing them as illusions and mirages (yavamayūra). Seeking reality, yet finding no result, Like observing the empty sky, without form. Sentient beings do not contemplate the truth, But instead, give rise to thoughts of attachment. Gradually, they reveal the teachings of the path to Nirvana, Enabling beings to know the state of non-action (wuwei). Skillfully contemplating these meanings, What is desired will surely be attained, Contemplating and observing one by one, Unobstructed wisdom will be accomplished. Reciting and upholding both inner and outer practices, Seeking emptiness everywhere, Without reliance or attachment, The origin and end of birth and death are purified. Diligently learning, delighting in emptiness and solitude, Dwelling alone without fear, Contemplating meditation and wisdom, Attaining good destinies and the six supernormal powers (abhijñā). Being among the crowd is like being in the wilderness, With a focused and undistracted mind, Not losing dignified conduct and principles, This is called subtle samadhi (ding). There are various methods of samadhi, Ceasing thoughts and practicing without outflows, Increasing the two liberations, This is called subtle samadhi. Universally observing all dharmas, Abiding steadfastly without wavering, Seeing the many in the one, and the one in the many, This is called subtle samadhi. The mind of the path becomes firm and solid, Extinguishing thoughts, the mind is forever at rest, Receiving and guiding the pure and virtuous, This is called subtle samadhi. Constantly remembering the Samyaksambuddha (等正覺), the perfectly enlightened one, The Dharmakaya (法身) path of the Tathagata (如來), Being weary of all forms and appearances, This is called subtle samadhi. Further cultivating the six recollections, Practicing without violating the order, Removing thoughts and having no ideation, This is called subtle samadhi. The four pairs and eight types of individuals, Attain the path of non-action from birth and death, Their number is countless, This is called subtle samadhi. The wise cultivate the four dhyanas (禪), Without using the samadhi of the sphere of no-thingness, Clearly distinguishing the inner and outer body, This is called subtle samadhi. All the Buddhas of the ten directions, Remotely see these sentient beings, Not through seeing forms with the eyes, But naturally accomplishing the teachings of enlightenment. They also see these people, Expounding the Dharma everywhere, Without arising attachment from hearing sounds.

想，　　識滅不復著。 　眾生想無量，　　一意而悉知， 　不興二心見，　　便生若干念。 　憶念過去劫，　　恒沙不可數， 　前心后亦然，　　勇猛不懈怠。 　復游無量剎，　　示現神足道， 　心住身自隨，　　令知變化法。 　演說甘露道，　　不失進趣行， 　從劫至百劫，　　不盡無礙慧。 　逮智度無極，　　分別陰持入， 　為人說妙法，　　不計有吾我。 　行權方便道，　　等分淫怒癡， 　因緣無垢著，　　令知清凈道。 　本我自造行，　　解脫無所畏， 　緣等合會成，　　諸法無處所。 　自觀亦觀佛，　　觀空法亦然， 　生死泥洹逕，　　智者乃覺悟。 　善解智慧性，　　令求慧光明， 　億載塵闇冥，　　㸌然見大明。 　此智謂大智，　　佛智不思議， 　將導眾生類，　　成此無上智。 　夫計一切智，　　無能過是者， 　修此眾智具，　　大乘道果成。 　余智雖有號，　　非有真實道， 　此智眾智上，　　救濟一切難。 　若欲求智慧，　　如求虛空性， 　無心疾于彼，　　況復生亂想？ 　虛空無量界，　　無形不可見， 　此智亦復然，　　無量無邊岸。 　假使一切人，　　乘此智慧舟， 　遊戲生死岸，　　直至泥洹海。 　若人百千劫，　　

【現代漢語翻譯】 現代漢語譯本 『想』（Saṃjñā，概念），『識』（Vijñāna，意識）滅盡，不再執著。 眾生的『想』（Saṃjñā，概念）是無量的，以一心就能完全知曉， 不產生二元對立的見解，便能生出種種念頭。 憶念過去無量劫，如恒河沙數般不可計數， 前念后念也是如此，勇猛精進不懈怠。 再次遊歷無量佛土（剎，kṣetra），示現神通變化的道路， 心安住於此，身體自然跟隨，使人知曉變化的法則。 演說甘露之道，不失去精進修行的行為， 從一劫到百劫，無礙的智慧也不會窮盡。 獲得智慧到達無極的程度，分別『陰』（Skandha，五蘊）、『持』（Āyatana，十二處）、『入』（Dhātu，十八界）， 為人演說微妙的佛法，不計較有『我』（ātman）的存在。 施行權巧方便的法門，平等對待淫慾、嗔怒、愚癡， 因緣和合沒有污染和執著，使人知曉清凈的道路。 原本的『我』（ātman）自己造作業行，解脫而無所畏懼， 因緣等條件聚合而成，諸法沒有固定的處所。 自己觀察也觀察佛，觀察空性，佛法也是如此， 生死和涅槃的路徑，有智慧的人才能覺悟。 善於理解智慧的本性，使人尋求智慧的光明， 億萬年的塵埃黑暗，霍然之間見到大光明。 這種智慧稱為大智慧，佛的智慧不可思議， 引導眾生，成就這無上的智慧。 如果衡量一切智慧，沒有能超過這種智慧的， 修習這種具足眾智的法門，大乘的道果就能成就。 其他的智慧雖然有名稱，卻沒有真實的道路， 這種智慧在所有智慧之上，救濟一切苦難。 如果想要尋求智慧，就像尋求虛空的本性一樣， 沒有心念比它更快，何況是產生雜亂的妄想？ 虛空有無量的界限，沒有形狀不可見， 這種智慧也是如此，無量無邊沒有盡頭。 假設一切人，乘坐這種智慧之舟， 遊戲于生死之岸，直至涅槃之海。 如果有人百千劫，

【English Translation】 English version 『Saṃjñā』 (perception) and 『Vijñāna』 (consciousness) cease, no longer clinging. The 『Saṃjñā』 (perceptions) of sentient beings are immeasurable; with one mind, one can fully know them, Without giving rise to dualistic views, various thoughts arise. Recalling past countless kalpas, as numerous as the sands of the Ganges, beyond calculation, The preceding thought and the following are also thus, courageous and diligent without懈怠 (xie dai, laxity). Again, traveling through immeasurable Buddha-lands (kṣetra), demonstrating the path of miraculous powers, The mind abides therein, and the body naturally follows, enabling beings to know the Dharma of transformation. Expounding the path of nectar, without losing the practice of advancing, From one kalpa to a hundred kalpas, unobstructed wisdom will never be exhausted. Attaining wisdom to the utmost extent, distinguishing the 『Skandha』 (five aggregates), 『Āyatana』 (twelve sense bases), and 『Dhātu』 (eighteen realms), Expounding the wonderful Dharma for others, without considering the existence of 『ātman』 (self). Practicing the expedient means of skillful methods, equally treating lust, anger, and delusion, The union of conditions is without defilement or attachment, enabling beings to know the path of purity. The original 『ātman』 (self) creates actions, liberated and without fear, Conditions and other factors come together to form, all Dharmas have no fixed location. Observing oneself and also observing the Buddha, observing emptiness, the Dharma is also thus, The paths of birth and death and Nirvana, only the wise can awaken. Skillfully understanding the nature of wisdom, enabling beings to seek the light of wisdom, Billions of years of dust and darkness, suddenly seeing great light. This wisdom is called great wisdom, the Buddha's wisdom is inconceivable, Guiding sentient beings, accomplishing this unsurpassed wisdom. If one measures all wisdom, none can surpass this, Cultivating this Dharma that possesses all wisdom, the fruit of the Mahayana path can be accomplished. Other wisdoms, though having names, do not have the true path, This wisdom is above all wisdoms, saving all difficulties. If one wishes to seek wisdom, like seeking the nature of emptiness, No thought is faster than it, how much more so to generate chaotic thoughts? Emptiness has immeasurable boundaries, without form and invisible, This wisdom is also thus, immeasurable and without end. Suppose all people, riding this boat of wisdom, Playing on the shore of birth and death, directly to the sea of Nirvana. If a person for hundreds of thousands of kalpas,

欲嘆此功德， 　智慧大炬明，　　無能盡其藏。 　無盡不可盡，　　亦無八無閑， 　能誦無礙慧，　　天人中最尊。 　初不墮惡趣，　　六情常完具， 　生天及人中，　　豪貴眾中上。 　一切眾生類，　　皆當成道智， 　受持此正法，　　未曾懷恐懼。 　擁護正法本，　　安處無為道， 　當轉正法輪，　　布現於世間。 　于億百千劫，　　終不墮生死， 　必成等正覺，　　斯由無礙慧。 　勇猛人中上，　　降伏魔官屬， 　精進智慧強，　　總持不忘失。 　如有一人念，　　普飲江河水， 　周行游四域，　　不能盡其源。 　智者權方便，　　思慮內自念， 　唯飲四海水，　　爾乃普周遍。 　欲成無上道，　　無礙智慧光， 　受持念諷誦，　　受莂亦不久。 　雖佛未出世，　　現相三十二， 　便為行佛事，　　廣濟無量人。 　今我成正覺，　　三界第一尊， 　斯由受持此，　　無礙大慧藏。」

當其世尊說此法時，甚深難量不可思議，亦非羅漢辟支所及。爾時，座上十千天人，皆發無上正真道意。復有三萬七千菩薩得不起法忍。復有無量比丘，有漏心得解脫；四十六垓眾生，諸塵垢盡得法眼凈。

菩薩瓔珞經三界品第四十五

是時，有菩薩名凈施王，

【現代漢語翻譯】 現代漢語譯本 想要讚歎這功德， 智慧的光炬如此明亮，沒有人能夠窮盡它的寶藏。 這無盡的功德是無法窮盡的，也沒有八無暇（沒有機會修行佛法的八種狀態）， 能夠誦讀這無礙慧（沒有阻礙的智慧），在天人之中最為尊貴。 開始時不會墮入惡趣（地獄、餓鬼、畜生），六根（眼、耳、鼻、舌、身、意）常常完好具足， 往生到天界和人間，都是豪門貴族中的佼佼者。 一切眾生，都應當成就佛的智慧， 受持這部正法，從未懷有恐懼。 擁護這正法的根本，安住在無為之道（涅槃）， 應當轉動正法輪（佛法的傳播），普遍顯現在世間。 在億百千劫（極長的時間單位）中，終究不會墮入生死輪迴， 必定成就等正覺（圓滿的覺悟），這都是因為無礙慧。 勇猛的人中之最，降伏魔王的眷屬， 精進且智慧強大，總持（記憶和保持）而不忘失。 比如有一個人想，要喝盡所有江河的水， 周遊四方，也不能窮盡江河的源頭。 智者運用權巧方便，思考內在的念頭， 只喝四海之水，這樣才能普遍周遍。 想要成就無上道（最高的覺悟），獲得無礙智慧的光芒， 受持、唸誦、諷誦（背誦），得到授記（預言成佛）也不需要很久。 即使佛陀沒有出世，也能顯現三十二相（佛的特殊身體特徵）， 便能行佛事（做佛的事），廣泛救濟無量的人。 如今我成就正覺，成為三界（欲界、色界、無色界）第一尊， 這都是因為受持這部無礙大慧藏。」 當世尊宣說此法時，其深奧難測，不可思議，也不是阿羅漢（小乘修行者）和辟支佛（獨覺者）所能達到的境界。當時，座上有十千天人，都發起了無上正真道意（追求最高覺悟的心）。又有三萬七千菩薩得到了不起法忍（對佛法真理的堅定信念）。又有無量比丘，有漏的心得到解脫；四十六垓（極大的數字單位）眾生，諸種塵垢都已清除，得到了清凈的法眼。 《菩薩瓔珞經》三界品第四十五 這時，有一位菩薩名叫凈施王。

【English Translation】 English version Desiring to praise this merit, The great torch of wisdom is so bright that no one can exhaust its treasury. This endless merit is inexhaustible, and there are no eight unfree states (eight conditions where one has no opportunity to practice Dharma), Able to recite this unobstructed wisdom, one is the most honored among gods and humans. Initially, one will not fall into the evil realms (hell, hungry ghosts, animals), and the six senses (eye, ear, nose, tongue, body, mind) are always complete and perfect, Reborn in the heavens and among humans, one is a leader among the wealthy and noble. All sentient beings should attain the wisdom of the Buddha, Holding and upholding this true Dharma, one never harbors fear. Protecting the root of this true Dharma, dwelling in the unconditioned path (Nirvana), One should turn the wheel of the Dharma (the propagation of the Buddha's teachings), universally appearing in the world. In billions of kalpas (extremely long units of time), one will ultimately not fall into the cycle of birth and death, One will surely attain perfect enlightenment (complete awakening), all because of unobstructed wisdom. The bravest among humans, subduing the retinue of the demon king, Diligent and strong in wisdom, maintaining (remembering and keeping) without forgetting. For example, if a person thought of drinking all the water in all the rivers, Traveling around the four regions, one could not exhaust the source of the rivers. The wise use skillful means, contemplating inner thoughts, Only by drinking the water of the four seas can one be universally pervasive. Desiring to attain the unsurpassed path (highest enlightenment), obtaining the light of unobstructed wisdom, Holding, reciting, and chanting (reciting from memory), receiving prediction (prophecy of becoming a Buddha) will not take long. Even if the Buddha has not appeared in the world, one can manifest the thirty-two marks (special physical characteristics of the Buddha), Then one can perform the deeds of the Buddha (doing the work of the Buddha), widely saving countless people. Now that I have attained perfect enlightenment, becoming the most honored in the three realms (desire realm, form realm, formless realm), This is all because of holding this unobstructed great treasury of wisdom.」 When the World Honored One spoke this Dharma, it was so profound and immeasurable, inconceivable, and not attainable by Arhats (practitioners of Hinayana) and Pratyekabuddhas (Solitary Buddhas). At that time, ten thousand gods and humans in the assembly all aroused the unsurpassed, true, and right mind of enlightenment (the mind to pursue the highest enlightenment). Furthermore, thirty-seven thousand Bodhisattvas attained the forbearance of non-arising Dharma (firm belief in the truth of the Dharma). Moreover, countless Bhikkhus (monks) had their minds with outflows liberated; forty-six hekta-crores (extremely large numerical unit) of beings had all their defilements removed and obtained the pure Dharma eye. Bodhisattva Garland Sutra, Chapter 45, The Three Realms At that time, there was a Bodhisattva named Pure Giving King.

前白佛言：「世尊！如我從佛所聞正要法甚深，若有菩薩摩訶薩受菩薩記號，則受六十二見邪逕之道。何以故？六十二見者，皆出生菩薩、出生菩薩道果。道果者，則出生六十二見。所以者何？菩薩道果不從欲界、不從色界、不從無色界得，不從有為無為、有漏無漏得。何以故？菩薩名字不可得亦無處所，六十二見邪逕名號亦復如是，本竟清凈無形而不可見。

「云何？世尊！猶如有人慾得尋究虛空邊際，料量齊限青黃赤白，復與五陰施設名字，色痛想行識，是生是滅、是有為是無為、是有漏是無漏、是有常法是無常法、是苦是樂。云何？世尊！此士夫于深法中有慧不乎？」

佛告凈施王菩薩：「虛空無形而不可見，云何立字與作名號？欲于空中求空，此事不然。」

爾時，施王菩薩白佛言：「如是，世尊！菩薩道果及無礙慧，三十七品、空無相無愿、六十二見，悉無所有而不可見，亦如虛空無形不可護持，諸法之相非愿求可得。何以故？本無所有故，以超三界越過三世。若不爾者，佛及菩薩道便生二見，以有二見便有二想，以有二想便墮邪部，以墮邪部便入五趣，已入五趣流轉生死，誹謗賢聖道言非道，亦不言有賢聖法律。愚惑之人自相謂言：『佛異道異生死亦異，生死既異豈有泥洹？亦復無佛

【現代漢語翻譯】 現代漢語譯本 前施凈王菩薩稟告佛陀：『世尊！依我從佛陀處聽聞的最為精要深奧的佛法，如果有一位菩薩摩訶薩（偉大的菩薩）被授予菩薩的記號，那麼他就會陷入六十二種邪見的歧途。為什麼這麼說呢？因為這六十二種邪見，都是從菩薩、從菩薩的道果中產生的。而道果，又會產生這六十二種邪見。這是什麼原因呢？菩薩的道果不是從欲界（充滿慾望的世界）、不是從（原文如此，可能指色界或無色界）、不是從無（原文如此，可能指無色界或非想非非想處）得到的，也不是從有為法（因緣和合而成的法）和無為法（不依賴因緣的法）、有漏法（有煩惱的法）和無漏法（沒有煩惱的法）得到的。為什麼呢？因為菩薩的名字是不可得的，也沒有固定的處所，這六十二種邪見的歧途的名號也是如此，其本性究竟是清凈的，沒有形狀，也不可見。』 『怎麼樣呢？世尊！就像有個人想要尋找虛空的邊際，測量它的界限，區分青黃赤白等顏色，又給五陰（色、受、想、行、識）施加名字，說色、受、想、行、識是生是滅、是有為是無為、是有漏是無漏、是有常是無常、是苦是樂。怎麼樣呢？世尊！這個人對於深奧的佛法有智慧嗎？』 佛陀告訴施凈王菩薩：『虛空沒有形狀，也不可見，怎麼能給它立字，給它起名字呢？想要在虛空中尋找虛空，這是不可能的。』 當時，施凈王菩薩稟告佛陀說：『是的，世尊！菩薩的道果和無礙的智慧，三十七道品（三十七種修道的方法）、空、無相、無愿（三種解脫門）、六十二見，都是空無所有而不可見的，也像虛空一樣沒有形狀，不可護持，諸法的實相不是通過愿求就能得到的。為什麼呢？因為其本性本來就是空無所有的，超越了三界（欲界、色界、無色界），超越了三世（過去、現在、未來）。如果不是這樣，佛陀和菩薩的道就會產生二見（對立的觀點），有了二見就會有二想（對立的想法），有了二想就會墮入邪部（錯誤的派別），墮入邪部就會進入五趣（地獄、餓鬼、畜生、人、阿修羅），進入五趣就會流轉生死，誹謗賢聖之道，說不是正道，也不承認有賢聖的法律。愚昧迷惑的人們互相說：『佛陀是不同的，道也是不同的，生死也是不同的，生死既然不同，哪裡會有涅槃（寂滅）呢？也根本沒有佛陀。』

【English Translation】 English version Then, Shijing Wang (Pure Giving King) Bodhisattva said to the Buddha: 'World Honored One! According to the profound and essential Dharma that I have heard from the Buddha, if a Bodhisattva-Mahasattva (great Bodhisattva) receives the prediction of Buddhahood, then he will fall into the wrong path of the sixty-two views. Why is that? Because these sixty-two views all arise from Bodhisattvas, from the fruits of the Bodhisattva path. And the fruits of the path, in turn, give rise to these sixty-two views. What is the reason for this? The fruits of the Bodhisattva path are not obtained from the desire realm (kama-dhatu), not from ** (original text, possibly referring to the form realm or formless realm), not from no ** (original text, possibly referring to the formless realm or neither perception nor non-perception), nor are they obtained from conditioned (samskrta) and unconditioned (asamskrta) dharmas, defiled (sasrava) and undefiled (anasrava) dharmas. Why is that? Because the name of a Bodhisattva is unattainable and has no fixed location, and the names of these sixty-two wrong paths are also like that, their nature is ultimately pure, without form, and invisible.' 'What about this, World Honored One? It's like someone wanting to find the edge of space, measuring its limits, distinguishing colors like blue, yellow, red, and white, and then applying names to the five skandhas (form, feeling, perception, volition, consciousness), saying that form, feeling, perception, volition, and consciousness are born and die, are conditioned and unconditioned, are defiled and undefiled, are permanent and impermanent, are suffering and happiness. What about this, World Honored One? Does this person have wisdom in the profound Dharma?' The Buddha said to Shijing Wang Bodhisattva: 'Space has no form and is invisible, how can you establish words and give it names? Wanting to find space within space, this is not possible.' At that time, Shijing Wang Bodhisattva said to the Buddha: 'That is so, World Honored One! The fruits of the Bodhisattva path and unobstructed wisdom, the thirty-seven factors of enlightenment (bodhipaksika-dharmas), emptiness (sunyata), signlessness (animitta), wishlessness (apranihita), the sixty-two views, are all empty and invisible, and like space, they have no form and cannot be held onto, the true nature of all dharmas cannot be obtained through wishes. Why is that? Because their nature is originally empty, transcending the three realms (desire realm, form realm, formless realm), surpassing the three times (past, present, future). If it were not so, the Buddha and the Bodhisattva path would give rise to dualistic views, and with dualistic views, there would be dualistic thoughts, and with dualistic thoughts, one would fall into wrong sects, and falling into wrong sects, one would enter the five destinies (hell, hungry ghosts, animals, humans, asuras), and entering the five destinies, one would transmigrate through birth and death, slandering the path of the wise and holy, saying it is not the right path, and not acknowledging the laws of the wise and holy. Ignorant and deluded people say to each other: 'The Buddha is different, the path is different, birth and death are also different, since birth and death are different, where would there be nirvana (extinction)? There is also no Buddha at all.'

修菩薩道，何況當有成無礙慧乎？此事不然。』」

爾時，坐上有菩薩名曰究竟，問凈施王曰：「云何？族姓子！菩薩摩訶薩發趣大乘辯無礙慧，得成無上至真等正覺。」

凈施王菩薩曰：「若有菩薩從初發意至成無上等正覺者，習菩薩行非為不習，亦不捨正法而習邪業，亦不見行菩薩道，亦不見不行菩薩道，是謂菩薩摩訶薩以過行地習無所習。」

究竟菩薩復問凈施王曰：「云何？族姓子！菩薩摩訶薩以過行地習無所習，而修無上道得菩薩號？」

凈施王報究竟菩薩曰：「不受取一切諸法之相，眼耳鼻口身心，以過此界故超諸地習無所習。」

究竟菩薩復問：「云何？族姓子！以過行地習無所習乎？」

凈施王菩薩報究竟菩薩曰：「不遍過諸地習菩薩道。何以故？一切諸法出生菩薩道教。」

究竟菩薩曰：「云何？族姓子！諸法復有境界乎？何以故說超過諸地習無所習？」

凈施王菩薩曰：「諸法如如道性亦如，亦不見來時亦不見去時，是故菩薩摩訶薩出生道教習無所習。」

究竟菩薩謂凈施王菩薩曰：「族姓子！云何發趣道心？」

凈施王曰：「如道如。」

究竟菩薩曰：「云何如道如？」

凈施王曰：「夫道如者，亦不在過去當來

【現代漢語翻譯】 現代漢語譯本：『如果有人修行菩薩道，怎麼會成就不了無礙的智慧呢？這種說法是不對的。』

當時，座位上有一位名叫究竟（Jiujing，意為最終）的菩薩，問凈施王（Jingshi Wang，意為凈施之王）說：『為什麼呢？善男子！菩薩摩訶薩發起大乘之心，辯才無礙的智慧，才能成就無上至真等正覺（anuttara-samyak-sambodhi，無上正等正覺）。』

凈施王菩薩說：『如果有一位菩薩從最初發心直到成就無上正等正覺，修習菩薩行不是沒有修習，也不會捨棄正法而修習邪惡的行為，也看不到修菩薩道，也看不到不修菩薩道，這叫做菩薩摩訶薩以超越行地的境界修習無所修習。』

究竟菩薩又問凈施王說：『為什麼呢？善男子！菩薩摩訶薩以超越行地的境界修習無所修習，而修無上道得到菩薩的稱號？』

凈施王回答究竟菩薩說：『不執取一切諸法的表相，對於眼、耳、鼻、口、身、意，因為超越了這個界限，所以超越了各個階段的修習，達到無所修習的境界。』

究竟菩薩又問：『為什麼呢？善男子！以超越行地的境界修習無所修習呢？』

凈施王菩薩回答究竟菩薩說：『不是普遍地經歷各個階段的修習來修菩薩道。為什麼呢？因為一切諸法都從菩薩道的教義中產生。』

究竟菩薩說：『為什麼呢？善男子！諸法還有境界嗎？為什麼說超越各個階段的修習達到無所修習的境界？』

凈施王菩薩說：『諸法的如如（tathata，真如）之道性也是如如，也看不到來處，也看不到去處，所以菩薩摩訶薩從道教中產生，修習無所修習。』

究竟菩薩對凈施王菩薩說：『善男子！如何發起道心？』

凈施王說：『如道一樣。』

究竟菩薩說：『如何如道一樣？』

凈施王說：『所謂道如，也不在過去，也不在未來』

【English Translation】 English version: 'If someone cultivates the Bodhisattva path, how could they not attain unobstructed wisdom? This is not the case.'

At that time, a Bodhisattva named Jiujing (究竟, meaning ultimate) in the assembly asked King Jingshi (凈施王, meaning pure giving king): 'Why is it, son of good family, that a Bodhisattva-Mahasattva, having set forth on the Great Vehicle, with unobstructed wisdom, can attain Anuttara-samyak-sambodhi (無上至真等正覺, unsurpassed, complete and perfect enlightenment)?'

King Jingshi Bodhisattva said: 'If a Bodhisattva, from the initial arising of the aspiration until the attainment of unsurpassed, complete and perfect enlightenment, practices the Bodhisattva conduct, it is not that they do not practice, nor do they abandon the right Dharma to practice evil deeds, nor do they see the practice of the Bodhisattva path, nor do they see the non-practice of the Bodhisattva path. This is what is called a Bodhisattva-Mahasattva practicing without practice by transcending the stages of practice.'

The Bodhisattva Jiujing again asked King Jingshi: 'Why is it, son of good family, that a Bodhisattva-Mahasattva, practicing without practice by transcending the stages of practice, cultivates the unsurpassed path and obtains the title of Bodhisattva?'

King Jingshi replied to the Bodhisattva Jiujing: 'Not grasping the characteristics of all Dharmas, regarding the eyes, ears, nose, mouth, body, and mind, because they have transcended this realm, they surpass all stages of practice and attain the state of practicing without practice.'

The Bodhisattva Jiujing again asked: 'Why is it, son of good family, that one practices without practice by transcending the stages of practice?'

King Jingshi Bodhisattva replied to the Bodhisattva Jiujing: 'It is not by universally traversing all stages of practice that one cultivates the Bodhisattva path. Why is that? Because all Dharmas originate from the teachings of the Bodhisattva path.'

The Bodhisattva Jiujing said: 'Why is it, son of good family, that Dharmas still have boundaries? Why do you say that one transcends all stages of practice and attains the state of practicing without practice?'

King Jingshi Bodhisattva said: 'The suchness (tathata, 真如) of Dharmas is like the nature of the path, which is also such. One does not see a time of coming, nor does one see a time of going. Therefore, the Bodhisattva-Mahasattva originates from the teachings of the path and practices without practice.'

The Bodhisattva Jiujing said to King Jingshi Bodhisattva: 'Son of good family, how does one arouse the mind for the path?'

King Jingshi said: 'Like the path is like.'

The Bodhisattva Jiujing said: 'How is it that like the path is like?'

King Jingshi said: 'What is meant by 'the path is like' is that it is neither in the past nor in the future.'

今現在，是故菩薩摩訶薩於三世中不見道性清凈如亦清凈，爾乃發無上至真等正覺，如過去如如、未來如如、現在如如，自然性空，亦不見來亦不見去，趣無所趣，爾能發無上至真等正覺習無所習。」

究竟菩薩復問：「云何發無上至真等正覺習無所習？」

凈施王菩薩曰：「失道徑者乃能發趣于道，加以大哀令無恐懼，雖處三界五無間處不懷其勞，等心周遍能發道意習無所習。」

究竟菩薩復問：「云何？族姓子！若如無目焉得視瞻？吾今倍生狐疑，唯愿開解，今當爲我說之，除去猶豫，令心得寤。如汝所云，失道徑者能發趣于無上道，加以大哀令無恐懼，于平等法亦無增減。是病無能療之，唯族姓子為我演說，令心重疑而得微輕。」

凈施王菩薩曰：「善哉，善哉！族姓子！令發汝問者，皆佛威神之所感也。今文殊師利為眾上首，因可請求令知機變。」

時，究竟菩薩謂文殊師利：「向我狐疑。凈施王言：『云何？族姓子能解。』唯愿演說令無餘難。」

時，文殊師利報究竟菩薩曰：「大哀菩薩三界無礙，若入深妙其法審諦習無所習，亦無所著亦無所疑，亦無所難亦無所畏。若如是者已為得哀，得住本際而得安身，無所歸者得受其歸。雖處三界五無間處不損其勞，等心周遍

【現代漢語翻譯】 現代漢語譯本 現在，因此菩薩摩訶薩在過去、現在、未來三世中，不見道性清凈如同虛空一樣清凈，這樣才能發起無上至真等正覺（Anuttara-samyak-sambodhi，無上圓滿的覺悟），如同過去的如如（Tathata，真如）、未來的如如、現在的如如，其自性本空，不見來處也不見去處，所趣之處無所趣，這樣才能發起無上至真等正覺，修習無所修習。

究竟菩薩又問：『如何發起無上至真等正覺，修習無所修習？』

凈施王菩薩說：『迷失道路的人才能發起趨向正道的意願，再加以大慈悲心，使他們沒有恐懼。雖然身處三界（Trailokya，欲界、色界、無色界）和五無間地獄（Avici，最苦的地獄），也不覺得疲勞，以平等心周遍一切，才能發起道意，修習無所修習。』

究竟菩薩又問：『為什麼呢？善男子！如果像沒有眼睛一樣，又怎麼能看見呢？我現在更加疑惑了，希望您能開解我，現在為我解說，除去我的猶豫，使我的心能夠覺悟。就像您所說的，迷失道路的人才能發起趨向無上道的意願，再加以大慈悲心，使他們沒有恐懼，對於平等之法也沒有增減。這種病沒有人能醫治，只有善男子您為我演說，使我心中沉重的疑惑能夠稍微減輕。』

凈施王菩薩說：『好啊，好啊！善男子！能讓你提出這些問題，都是佛的威神之力所感應的。現在文殊師利（Manjusri）菩薩是大眾的首領，可以向他請教，讓他了解你的根機和變化。』

當時，究竟菩薩對文殊師利說：『我心中有疑惑。凈施王說：「為什麼呢？善男子能解答。」希望您能為我演說，使我沒有其他的疑問。』

當時，文殊師利回答究竟菩薩說：『大慈悲的菩薩在三界中沒有障礙，如果進入深妙的境界，他的法是真實不虛的，修習無所修習，也沒有執著，也沒有疑惑，也沒有困難，也沒有畏懼。如果像這樣，就已經得到了慈悲，安住在根本的實際，得到了安身之處，沒有歸宿的人得到了歸宿。雖然身處三界和五無間地獄，也不覺得疲勞，以平等心周遍一切。

【English Translation】 English version Now, therefore, the Bodhisattva-Mahasattva (great being of Bodhisattva) in the three times (past, present, and future) does not see the purity of the nature of the path as being as pure as emptiness. Only then can he arouse the Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), like the Tathata (suchness) of the past, the Tathata of the future, and the Tathata of the present. Its nature is naturally empty, neither seeing where it comes from nor seeing where it goes, reaching nowhere to reach. Only then can he arouse the Anuttara-samyak-sambodhi, practicing without practicing.

The Ultimate Bodhisattva then asked: 'How does one arouse the Anuttara-samyak-sambodhi, practicing without practicing?'

The Pure Giving King Bodhisattva said: 'Those who have lost their way can arouse the intention to go towards the path, and with great compassion, make them without fear. Although dwelling in the three realms (Trailokya) and the five Avici hells (the most painful hell), they do not feel weary. With an equal mind pervading all, they can arouse the intention of the path, practicing without practicing.'

The Ultimate Bodhisattva then asked: 'Why is that? Good son! If it is like having no eyes, how can one see? I am now even more doubtful. I hope you can enlighten me. Now explain it to me, remove my hesitation, and let my mind awaken. Just as you said, those who have lost their way can arouse the intention to go towards the unsurpassed path, and with great compassion, make them without fear. There is neither increase nor decrease in the Dharma of equality. No one can cure this disease, only you, good son, can explain it to me, so that the heavy doubts in my heart can be slightly lessened.'

The Pure Giving King Bodhisattva said: 'Excellent, excellent! Good son! That you are able to ask these questions is all due to the influence of the Buddha's majestic power. Now, Manjusri (Manjusri) Bodhisattva is the leader of the assembly, you can ask him to understand your potential and changes.'

At that time, the Ultimate Bodhisattva said to Manjusri: 'I have doubts in my heart. The Pure Giving King said: "Why is that? Good son can answer." I hope you can explain it to me, so that I have no other difficulties.'

At that time, Manjusri replied to the Ultimate Bodhisattva: 'The greatly compassionate Bodhisattva has no obstacles in the three realms. If he enters the profound and wonderful realm, his Dharma is true and not false, practicing without practicing, without attachment, without doubt, without difficulty, and without fear. If it is like this, then he has already obtained compassion, dwells in the fundamental reality, and obtains a place to settle down. Those who have no refuge obtain refuge. Although dwelling in the three realms and the five Avici hells, they do not feel weary. With an equal mind pervading all.'

能發道意習無所習。」

究竟菩薩復問：「云何？文殊師利！以何為本？若如所言習無所習，諸法所生可有異乎？可以眼耳鼻舌身意異乎？大哀菩薩平等異乎？」

文殊師利言：「且止！且止！族姓子！其言道者，非有道也。若不念有吾我壽命眾生之類，是者以得大哀，等心周遍能發道意習無所習。」

究竟菩薩復問：「文殊師利！夫道性如，不持三界不捨三界，云何得發無上至真等正覺道乎？」

文殊師利曰：「心無所持亦不有緣，亦不因四大地水火風，亦不猗五陰色痛想行識，亦不於六衰興六塵勞。不念有德、不念無德，不著于俗、不生道心，無罪福念、無慧無愚，不見有餘、不見無餘，亦不見戒身、定身、慧身、解脫身、解脫所見身，不見纏縛生死染著、泥洹清凈，不見本無生滅著斷。亦不見有常無常、苦空無我，悉觀諸法寂泊虛空，住如是者住無所住，已得等哀平等無二習無所習，得發無上至真等正覺，雖處三界五無間處不辭其勞。」

究竟菩薩聞是法已，倍復踴躍不能自勝：「唯愿文殊師利！令我逮此無習之習，獲泥洹第一無礙，復緣此法而得安隱。」

文殊師利答曰：「族姓子！若住學地習無所習，然有悕望于諸法者，便有所緣欲得安隱。此則不然。所以者何？若

【現代漢語翻譯】 現代漢語譯本： 『能發起道心，修習無所修習。』

究竟菩薩又問：『為什麼這樣說呢？文殊師利！以什麼為根本？如果像你所說修習無所修習，那麼諸法所生可以有差別嗎？可以從眼、耳、鼻、舌、身、意上有差別嗎？大慈悲菩薩的平等心有差別嗎？』

文殊師利說：『停止！停止！善男子！所說的道，並非是有道可得。如果不執著于有我、有壽命、有眾生之類的念頭，這樣才能得到大慈悲，以平等心周遍一切，才能發起道心，修習無所修習。』

究竟菩薩又問：『文殊師利！道的本性如如不動，不執持三界，也不捨棄三界，如何才能發起無上至真等正覺的道心呢？』

文殊師利說：『心無所執持，也不攀緣外物，不依賴四大地、水、火、風，也不依附五陰色、受、想、行、識，也不在六衰（指色、聲、香、味、觸、法六塵）中興起六塵的煩惱。不念有功德，不念無功德，不執著於世俗，不生起道心，沒有罪福的念頭，沒有智慧和愚癡的分別，不見有餘涅槃，不見無餘涅槃，也不見戒身、定身、慧身、解脫身、解脫知見身。不見纏縛、生死、染著，也不見涅槃清凈，不見本來沒有生滅，執著于斷滅。也不見有常無常、苦空無我，完全觀察諸法寂靜空虛，安住于這樣境界的人，就是安住于無所安住，已經得到平等慈悲，平等無二，修習無所修習，才能發起無上至真等正覺的道心，即使身處三界五無間地獄，也不推辭其勞苦。』

究竟菩薩聽了這些法后，更加歡喜踴躍，不能自已：『希望文殊師利！使我獲得這種無習之習，證得涅槃第一無礙，並且憑藉此法而得到安穩。』

文殊師利回答說：『善男子！如果安住在學習的階段，修習無所修習，仍然希望在諸法中有所得，那麼就會有所攀緣，想要得到安穩。這是不對的。為什麼呢？如果』

【English Translation】 English version: 『[One] can generate the thought of enlightenment and practice without practicing.』

Jiujing Bodhisattva further asked: 『Why is that? Manjushri (wisdom deity)! What is the basis? If, as you say, one practices without practicing, can there be differences in the arising of all dharmas (teachings, phenomena)? Can there be differences in the eye, ear, nose, tongue, body, and mind? Is there a difference in the equality of the Great Compassionate Bodhisattva?』

Manjushri said: 『Stop! Stop! Son of a good family! What is called the Dao (the Way) is not something that can be attained. If one does not have thoughts of self, lifespan, or sentient beings, then one can attain great compassion, and with an equal mind pervade all, one can generate the thought of enlightenment and practice without practicing.』

Jiujing Bodhisattva further asked: 『Manjushri! The nature of the Dao is suchness (unchanging reality), neither holding onto the Three Realms (desire realm, form realm, formless realm) nor abandoning the Three Realms. How can one generate the thought of unsurpassed, perfectly true, equal, and correct enlightenment?』

Manjushri said: 『The mind holds nothing and is not conditioned by anything, nor does it depend on the Four Great Elements (earth, water, fire, wind), nor does it rely on the Five Skandhas (form, feeling, perception, volition, consciousness), nor does it arise the afflictions of the Six Dusts (form, sound, smell, taste, touch, dharma) in the Six Declines (the six sense organs). [One] does not think of having virtue, does not think of having no virtue, is not attached to the mundane, does not generate the thought of the Dao, has no thoughts of sin or merit, has no wisdom or foolishness, does not see remaining [Nirvana], does not see non-remaining [Nirvana], and does not see the body of precepts, the body of samadhi (meditative absorption), the body of wisdom, the body of liberation, the body of the knowledge and vision of liberation. [One] does not see entanglement, birth and death, defilement and attachment, [nor does one see] Nirvana (liberation) as pure, [one] does not see originally without arising or ceasing, attached to annihilation. [One] also does not see permanence or impermanence, suffering, emptiness, or no-self, [but] completely observes all dharmas as tranquil and empty, abiding in such a state is abiding in no-abiding, having attained equal compassion, equality without duality, practicing without practicing, [one] can generate the thought of unsurpassed, perfectly true, equal, and correct enlightenment, even though dwelling in the Three Realms and the Five Uninterrupted Hells, [one] does not decline from the labor.』

Having heard this Dharma (teaching), Jiujing Bodhisattva was even more delighted and could not contain himself: 『I hope, Manjushri! That I may attain this practice of no-practice, attain Nirvana, the foremost without obstruction, and rely on this Dharma to attain peace and stability.』

Manjushri replied: 『Son of a good family! If one dwells in the stage of learning, practicing without practicing, but still hopes for something in all dharmas, then one will be conditioned by something, wanting to attain peace and stability. This is not the case. Why is that? If』

無所緣則無安隱，豈得從緣得獲泥洹？其法寂靜無所從來，不緣過去念滅不斷，不想現在有計常心，不慮未來有對無對。是故諸法不住有習亦無所習，不見有念亦無所念，亦不有安亦無所安，亦不貢高無有斷滅，一切諸法無聞無聲亦無音響，不見有餘不見無餘，是則名曰得處安隱而獲泥洹，通達諸法無起滅想。」

文殊師利復告究竟菩薩曰：「若族姓子若念無念不生於念，中間無意后無災異，設當生念有災異者，是則不安。從本至竟不脫有患亦無患，若當分別不見有災不見無災，是乃名曰通達泥洹永處安隱，無復往還有習無習，應第一義。」

爾時，究竟菩薩言：「云何？文殊師利！若有士夫作是說言：『空有住耶？空無住耶？空有習無習耶？有生無生耶？』若言是者，其義云何？」

文殊師利言：「云何？族姓子！若空有住若空無住，若空有猗無猗，有習無習，有生無生，有愿無愿，有想無想，其念是者，云何得至泥洹應于無習？」

時，究竟菩薩曰：「云何？族姓子！空者亦不有住亦不無住，亦不緣二亦不緣一，復無中間。離此者，當復云何得至泥洹第一無習？」

文殊師利答言：「若空有住亦無所住，若空無住本無所住，有猗無猗，有習無習，有生無生，有愿無愿，有相無相，

【現代漢語翻譯】 現代漢語譯本： '如果沒有任何因緣，就沒有安穩，怎麼能從因緣中獲得涅槃（Nirvana，解脫）呢？佛法寂靜，沒有從哪裡來，不執著於過去，念頭的滅去是連續不斷的，不認為現在有恒常不變的心，不考慮未來是有對還是無對。因此，一切諸法不住于有為的習性，也沒有無為的習性，不見有念頭，也沒有無念頭，既沒有安穩，也沒有不安穩，既不貢高自大，也沒有斷滅，一切諸法沒有聽聞，沒有聲音，也沒有音響，不見有剩餘，也不見沒有剩餘，這就叫做獲得安穩之處而證得涅槃，通達諸法沒有生起和滅去的想法。'

'文殊師利（Manjushri，智慧的象徵）又告訴究竟菩薩（Ksitigarbha，地藏菩薩）說：『如果善男子或善女人，念無念，不生起念頭，中間沒有意念，以後沒有災禍變異，如果生起念頭有災禍變異，那就是不安穩。從開始到結束，不脫離有患，也沒有無患，如果分別，不見有災，不見無災，這就叫做通達涅槃，永遠處於安穩，沒有往來，有習也沒有習，應合於第一義諦。』

'這時，究竟菩薩說：『怎麼樣呢？文殊師利！如果有人這樣說：『空是有住處呢？還是空沒有住處呢？空是有習性還是沒有習性呢？是有生還是沒有生呢？』如果這樣說，他的意思是什麼呢？』

'文殊師利說：『怎麼樣呢？善男子！如果空有住處，或者空沒有住處，或者空是有依靠還是沒有依靠，有習性還是沒有習性，有生還是沒有生，有愿還是沒有愿，有想還是沒有想，如果這樣想，怎麼能達到涅槃，應合於沒有習性呢？』

'這時，究竟菩薩說：『怎麼樣呢？善男子！空既不是有住處，也不是沒有住處，既不依賴於二元對立，也不依賴於單一，也沒有中間。離開這些，又怎麼能達到涅槃，第一義的沒有習性呢？』

'文殊師利回答說：『如果空有住處，也沒有住處，如果空沒有住處，本來就沒有住處，有依靠也沒有依靠，有習性也沒有習性，有生也沒有生，有愿也沒有愿，有相也沒有相，'

【English Translation】 English version: 'Without any conditions, there is no peace. How can one attain Nirvana (Nirvana, liberation) through conditions? The Dharma is tranquil, without coming from anywhere. It does not cling to the past; the cessation of thoughts is continuous. It does not conceive of the present as having a constant mind, nor does it contemplate the future as being either with or without opposition. Therefore, all dharmas do not abide in conditioned habits, nor are they without conditioned habits. One does not see thoughts, nor is one without thoughts. There is neither peace nor non-peace. There is neither arrogance nor annihilation. All dharmas are without hearing, without sound, and without resonance. One does not see remainder, nor does one see no remainder. This is called attaining a place of peace and realizing Nirvana, understanding that all dharmas have no arising or ceasing thoughts.'

'Manjushri (Manjushri, symbol of wisdom) further said to Ksitigarbha Bodhisattva (Ksitigarbha, Earth Treasury Bodhisattva): 'If a son or daughter of good family contemplates non-contemplation, not generating thoughts, having no intention in the middle, and no calamities or changes afterward, then if thoughts arise and there are calamities or changes, that is not peace. From beginning to end, one does not escape having affliction, nor is one without affliction. If one distinguishes, not seeing calamity, not seeing no calamity, this is called understanding Nirvana, eternally abiding in peace, without coming and going, having habits and not having habits, conforming to the ultimate truth.'

'At that time, Ksitigarbha Bodhisattva said: 'How is it, Manjushri? If a person says: 'Is emptiness having a dwelling place? Or is emptiness without a dwelling place? Is emptiness having habits or without habits? Is there arising or no arising?' If one says this, what is the meaning?'

'Manjushri said: 'How is it, son of good family? If emptiness has a dwelling place, or emptiness has no dwelling place, or emptiness has reliance or no reliance, has habits or no habits, has arising or no arising, has wishes or no wishes, has thoughts or no thoughts, if one thinks this way, how can one attain Nirvana, conforming to no habits?'

'At that time, Ksitigarbha Bodhisattva said: 'How is it, son of good family? Emptiness is neither having a dwelling place nor not having a dwelling place, neither relying on duality nor relying on oneness, and there is no middle. Apart from these, how can one attain Nirvana, the ultimate no-habit?'

'Manjushri replied: 'If emptiness has a dwelling place, it also has no dwelling place. If emptiness has no dwelling place, it originally has no dwelling place. Having reliance or no reliance, having habits or no habits, having arising or no arising, having wishes or no wishes, having characteristics or no characteristics,'

本無有相非不有相，相亦無相，無相亦無相。一切諸法亦復如是，不見有作不見無作，非不有作非不無作，不見有相無相，不見有異無異、有求無求，不念我有所作我無所作，不猗身口意言善惡行，是乃應于第一無習。所以者何？無生死想，不著有為不著無為，不緣三世根本深固，不言泥洹永寂無為。是謂，族姓子！菩薩大士從初發意乃至成佛，于其中間不生是者，應于無上無習不習。」

時，究竟菩薩復問：「云何？文殊師利！何謂覺欲菩薩有求無求、有生死無生死，不念三世有盡無盡、有至不至、有常無常，復于諸法覺禪三昧有增有減？作如是者，豈有生死不乎？」

文殊師利言：「云何？族姓子！生死何所止處？」

答言：「處無所處。」

又問：「云何？與道合耶？」

答曰：「生死者則與道合，道者則是生死。」

究竟菩薩言：「云何？族姓子！日明闇冥共合不乎？」

文殊師利言：「族姓子！明與闇合，但汝不見謂為不合。」

究竟菩薩又問：「云何？族姓子！冥止在何所？」

文殊師利言：「不可見者，是謂闇冥。處無所處。所以者何？若日出時月亦俱照，豈可復言無益於明乎？共相受入不可離別。族姓子且聽！如日出時冥為所在？歸東歸西

【現代漢語翻譯】 現代漢語譯本： 既不是『本無有相』，也不是『非不有相』，『相』（lakshana）本身也是無相的，『無相』也是無相的。一切諸法也是如此，不見有造作，也不見無造作，不是『非不有造作』，也不是『非不無造作』，不見有相和無相，不見有差異和無差異，有求和無求，不念我有所作為，我無所作為，不依賴身、口、意所說的善惡行為，這才是應于第一義的無習。為什麼呢？因為沒有生死之想，不執著于有為法，也不執著于無為法，不攀緣過去、現在、未來三世的根本，不說什麼『涅槃』（nirvana）是永遠寂靜無為的。這就是，善男子！菩薩大士從最初發心乃至成佛，在這期間不產生這些想法，才應于無上無習不習。』 當時，究竟菩薩又問：『文殊師利（Manjushri）！什麼叫做覺欲菩薩的有求無求、有生死無生死，不念過去、現在、未來三世的有盡無盡、有至不至、有常無常，又對於諸法的覺禪三昧有增有減？如果這樣做了，難道還有生死嗎？』 文殊師利說：『善男子！生死停留在什麼地方呢？』 回答說：『停留在無所停留的地方。』 又問：『怎麼樣？與道相合嗎？』 回答說：『生死就是與道相合，道也就是生死。』 究竟菩薩說：『怎麼樣？善男子！日光和黑暗共同結合嗎？』 文殊師利說：『善男子！光明與黑暗是結合的，只是你看不見，就認為它們不結合。』 究竟菩薩又問：『怎麼樣？善男子！黑暗停留在什麼地方？』 文殊師利說：『不可見的就是黑暗，停留在無所停留的地方。為什麼呢？如果太陽出來的時候，月亮也同時照耀，難道可以說月亮對於光明沒有益處嗎？光明和黑暗互相容納，不可分離。善男子，你聽著！太陽出來的時候，黑暗在哪裡呢？是歸向東方還是歸向西方？』

【English Translation】 English version: 'It is neither 'inherently having characteristics' nor 'not inherently having characteristics'. Characteristics (lakshana) themselves are without characteristics, and 'without characteristics' is also without characteristics. All dharmas are also like this, not seeing creation, nor seeing non-creation, not 'not seeing creation', nor 'not seeing non-creation', not seeing having characteristics and without characteristics, not seeing having difference and without difference, having seeking and without seeking, not thinking 'I have something to do' or 'I have nothing to do', not relying on good or bad actions of body, speech, and mind. This is in accordance with the first principle of non-practice. Why? Because there is no thought of birth and death, not attached to conditioned dharmas, nor attached to unconditioned dharmas, not clinging to the roots of the three times of past, present, and future, not saying that 'Nirvana' (nirvana) is eternally silent and unconditioned. This is what is meant, son of good family! A Bodhisattva Mahasattva, from the initial arising of intention until becoming a Buddha, does not generate these thoughts in between, and thus is in accordance with the supreme non-practice and non-non-practice.' At that time, the Ultimately Pure Bodhisattva further asked: 'Manjushri (Manjushri)! What is meant by the seeking and non-seeking, having birth and death and without birth and death, of a Bodhisattva who is awakened to desire, not thinking of the exhaustible and inexhaustible, attainable and unattainable, permanent and impermanent of the three times of past, present, and future, and also having increase and decrease in the samadhi of awakening to the dhyanas of all dharmas? If one acts in this way, is there still birth and death?' Manjushri said: 'Son of good family! Where does birth and death reside?' He replied: 'It resides in no place.' He further asked: 'How is it? Does it unite with the Tao?' He replied: 'Birth and death are united with the Tao, and the Tao is birth and death.' The Ultimately Pure Bodhisattva said: 'How is it? Son of good family! Do sunlight and darkness combine together?' Manjushri said: 'Son of good family! Light and darkness combine, but you do not see it and think they do not combine.' The Ultimately Pure Bodhisattva further asked: 'How is it? Son of good family! Where does darkness reside?' Manjushri said: 'That which cannot be seen is darkness, residing in no place. Why? If the sun rises, the moon also shines at the same time, can it be said that the moon is of no benefit to the light? They mutually receive and enter each other, inseparable. Son of good family, listen! When the sun rises, where is the darkness? Does it go to the east or go to the west?'

歸南歸北，四維上下為在何所？勿生斯觀。所以者何？闇者常在無所歸趣，明亦如是與闇共合，當觀此義生死與道合，道則是生死。」

文殊師利復語究竟菩薩言：「近取方喻，智者以此自悟。須彌山者，東黃金色，南水精色，西琉璃色，北白銀色，其有趣者色豈有異乎？莫造斯觀。所以者何？色者是一亦無若干，但愚者念謂為有異。是故，正士！道與生死合，生死與道合，其知此者，一切諸法亦復如是。何以故？皆悉空故。云何生念于諸法中言不合者，此事不然。」

時，究竟菩薩復問文殊師利：「未解脫者，復與解脫合乎？」

對曰：「如是。」

又問：「云何？族姓子！解脫未解脫合耶？」

答曰：「未脫者已脫，已脫者不念有脫、不念無脫。無脫者無性，無性者無生，無生者亦不見來時亦不見去時，是謂為道亦為泥洹。」

又問：「云何無求無脫而為大道？」

文殊師利言：「于脫不念有脫，是為不脫、是為道，不生二見者乃應泥洹。」

究竟菩薩又問：「其道者與泥洹異乎？」

文殊師利言：「不也。族姓子！道一無二，道則是泥洹，泥洹則是道，亦無若干。」

究竟菩薩復問：「頗覆有法出於泥洹耶？」

答曰：「無也。」

【現代漢語翻譯】 現代漢語譯本 『歸向南方還是北方，四方上下又在哪裡呢？』不要產生這樣的看法。為什麼呢？因為愚昧的人常常處於無所歸依的狀態，而智慧的人也同樣與愚昧相結合。應當觀察這個道理，生死與道是相合的，道也就是生死。

文殊師利菩薩又對究竟菩薩說：『就近取個比喻，智者可以藉此自己領悟。須彌山（Sumeru Mountain）的東面是黃金色，南面是水精色，西面是琉璃色，北面是白銀色，那麼它本身的顏色難道有什麼不同嗎？』不要產生這樣的看法。為什麼呢？因為顏色本來就是一體的，並沒有什麼不同，只是愚昧的人認為它們是不同的。所以，正士啊！道與生死相合，生死與道相合，明白這個道理的人，就會知道一切諸法也是如此。為什麼呢？因為一切都是空性的。如果在諸法中產生『不相合』的念頭，這是不對的。

這時，究竟菩薩又問文殊師利菩薩：『沒有解脫的人，與解脫是相合的嗎？』

文殊師利菩薩回答說：『是的。』

究竟菩薩又問：『為什麼呢？善男子！解脫與未解脫是相合的嗎？』

文殊師利菩薩回答說：『未解脫的人已經解脫，已經解脫的人不會執著于有解脫，也不會執著于沒有解脫。沒有解脫的人沒有自性，沒有自性的人沒有生，沒有生的人也看不到來處，也看不到去處，這就是道，也就是涅槃（Nirvana）。』

究竟菩薩又問：『怎樣才能在無所求、無所脫的情況下達到大道呢？』

文殊師利菩薩說：『對於解脫不執著于有解脫，這就是不解脫，這就是道，不產生二元對立的見解，才能達到涅槃。』

究竟菩薩又問：『道與涅槃是不同的嗎？』

文殊師利菩薩說：『不是的。善男子！道是一體的，沒有分別。道就是涅槃，涅槃就是道，也沒有什麼不同。』

究竟菩薩又問：『還有什麼法超出涅槃嗎？』

文殊師利菩薩回答說：『沒有了。』

【English Translation】 English version 『Where does one return to in the south or the north, and where are the four dimensions, above and below?』 Do not give rise to such views. Why? Because the ignorant are always in a state of having nowhere to return, and the enlightened are also united with ignorance. One should observe this principle: birth and death are united with the Tao, and the Tao is birth and death.

Manjushri (Bodhisattva of Wisdom) then said to Ksitigarbha (Ultimate Truth Bodhisattva): 『Take a nearby analogy, and the wise will awaken themselves through it. Mount Sumeru (Sumeru Mountain) is golden in the east, lapis lazuli in the south, crystal in the west, and silver in the north. Does its inherent color differ? Do not create such views. Why? Because color is one and not diverse, but the foolish think it is different. Therefore, O noble one! The Tao is united with birth and death, and birth and death are united with the Tao. Those who know this understand that all dharmas are also like this. Why? Because all are empty. How can one give rise to the thought in all dharmas that they are not united? This is not so.』

Then, Ksitigarbha (Ultimate Truth Bodhisattva) asked Manjushri (Bodhisattva of Wisdom): 『Are those who are not liberated united with liberation?』

Manjushri (Bodhisattva of Wisdom) replied: 『Yes.』

He asked again: 『Why? O son of a good family! Are liberation and non-liberation united?』

Manjushri (Bodhisattva of Wisdom) answered: 『Those who have not been liberated have already been liberated, and those who have been liberated do not dwell on having liberation, nor do they dwell on not having liberation. Those without liberation have no self-nature, those without self-nature have no birth, and those without birth do not see where they come from, nor do they see where they go. This is called the Tao, and it is also called Nirvana (Nirvana).』

Ksitigarbha (Ultimate Truth Bodhisattva) asked again: 『How can one attain the Great Tao without seeking or liberation?』

Manjushri (Bodhisattva of Wisdom) said: 『Regarding liberation, do not dwell on having liberation. This is non-liberation, this is the Tao. Those who do not give rise to dualistic views will attain Nirvana (Nirvana).』

Ksitigarbha (Ultimate Truth Bodhisattva) asked again: 『Are the Tao and Nirvana (Nirvana) different?』

Manjushri (Bodhisattva of Wisdom) said: 『No. O son of a good family! The Tao is one and not two. The Tao is Nirvana (Nirvana), and Nirvana (Nirvana) is the Tao, and there is no difference.』

Ksitigarbha (Ultimate Truth Bodhisattva) asked again: 『Is there any dharma that transcends Nirvana (Nirvana)?』

Manjushri (Bodhisattva of Wisdom) replied: 『No.』

又問：「誰處泥洹言泥洹耶？有法從來，此是俗法，此是道法，此生死法，此泥洹法？」

文殊師利言：「無處所者則是泥洹，亦無往者亦無來者，無生無滅亦無著斷。其知道者亦復如是，道等泥洹亦等，求之不可見亦無處所，是故道等泥洹亦等。」

究竟菩薩又問：「頗有巧便住無所住而學道耶？」

文殊師利報曰：「住無所住異於道耶？欲從此法而學道乎？」

究竟菩薩又問：「何者是道？何者非道？」

文殊師利言：「住無所住者此則為道，何得從住而學道乎？此則不然。從有為法至無為法，從凈戒身、三昧身、智慧身從住學乎？此亦不然。是故當知，不從無住而學道也。夫學道者，不緣三十七品、空無相愿、戒、定、慧、解脫、知見品，諸禪三昧身相眾好，權現適化，佈施、持戒、忍辱、精進、一心、智慧、解脫而學于道，此法不然。何以故？道者非學亦無有學，不見貢高住無所住，作如是者乃應于道。不緣三界論慧之想，復不見法成無上道，作此觀者乃有住處，如道性空泥洹亦空。是故，正士！勿生狐疑于泥洹道。」

爾時，究竟菩薩復問文殊師利言：「若善男子、善女人，欲求無上至真等正覺，當行何法而得至道？」

文殊師利報言：「族姓子！若善男子

【現代漢語翻譯】 現代漢語譯本 又問：『誰說涅槃（Nirvana，佛教術語，指解脫生死的狀態）是涅槃呢？如果存在一種固定的法則，說這是世俗的法則，這是修道的法則，這是生死的法則，這是涅槃的法則，那又該如何理解？』

文殊師利（Manjusri，佛教菩薩，象徵智慧）回答說：『沒有固定處所的狀態就是涅槃，既沒有往，也沒有來，沒有生，也沒有滅，也沒有執著或斷滅。瞭解道的人也是如此，道與涅槃是等同的，尋求它卻不可見，也沒有固定的處所，所以說道與涅槃是等同的。』

究竟菩薩又問：『有沒有什麼方便的方法，可以安住于無所住的狀態而修學佛道呢？』

文殊師利回答說：『安住于無所住的狀態，這與道有什麼區別呢？難道你想從某種固定的方法來修學佛道嗎？』

究竟菩薩又問：『什麼是道？什麼不是道？』

文殊師利說：『安住于無所住的狀態，這就是道。怎麼能從安住的狀態來修學佛道呢？這是不正確的。從有為法（conditioned phenomena）到無為法（unconditioned phenomena），從凈戒身（body of pure precepts）、三昧身（body of samadhi）、智慧身（body of wisdom）從安住的狀態來修學嗎？這也是不正確的。所以應當明白，不能從無住的狀態來修學佛道。修學佛道的人，不應執著於三十七道品（thirty-seven factors of enlightenment）、空無相愿（emptiness, signlessness, wishlessness）、戒（sila，moral discipline）、定（samadhi，concentration）、慧（prajna，wisdom）、解脫（vimoksha，liberation）、知見品（knowledge and vision）、各種禪定（dhyana）三昧（samadhi）、身相眾好（physical marks and qualities）、權巧示現（skillful manifestations）、佈施（dana，generosity）、持戒（sila，moral conduct）、忍辱（ksanti，patience）、精進（virya，effort）、一心（one-pointedness of mind）、智慧（prajna，wisdom）、解脫（vimoksha，liberation）來修學佛道，這種方法是不正確的。為什麼呢？因為道不是通過學習而獲得的，也沒有所謂的學習。不應有貢高我慢，安住于無所住的狀態，這樣做才與道相應。不應執著於三界（three realms）的見解和智慧的分別，也不應認為存在一種固定的法可以成就無上道。如果這樣觀察，那就是還有執著。要知道，道的自性是空性的，涅槃也是空性的。所以，正士！不要對涅槃之道產生懷疑。』

這時，究竟菩薩又問文殊師利：『如果善男子、善女人，想要尋求無上至真等正覺（anuttara-samyak-sambodhi，無上正等正覺，指最高的覺悟），應當奉行什麼法才能證得道果？』

文殊師利回答說：『族姓子！如果善男子

【English Translation】 English version Furthermore, he asked: 'Who speaks of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from birth and death) in Nirvana? If there is a fixed law, saying, 'This is the mundane law, this is the law of the path, this is the law of birth and death, this is the law of Nirvana,' how should it be understood?'

Manjusri (Manjusri, a Buddhist Bodhisattva symbolizing wisdom) replied: 'The state of having no fixed abode is Nirvana. There is neither going nor coming, neither birth nor death, neither attachment nor cessation. Those who understand the path are also like this. The path is equal to Nirvana, and Nirvana is equal to the path. Seeking it, it cannot be seen, and it has no fixed abode. Therefore, the path is equal to Nirvana, and Nirvana is equal to the path.'

The Ultimately Pure Bodhisattva further asked: 'Is there a skillful means to abide in non-abiding and learn the path?'

Manjusri replied: 'Is abiding in non-abiding different from the path? Do you wish to learn the path from a fixed method?'

The Ultimately Pure Bodhisattva further asked: 'What is the path? What is not the path?'

Manjusri said: 'Abiding in non-abiding, this is the path. How can one learn the path from abiding? This is not correct. From conditioned phenomena (samskrta-dharma) to unconditioned phenomena (asamskrta-dharma), from the body of pure precepts (sila-kaya), the body of samadhi (samadhi-kaya), the body of wisdom (prajna-kaya), do you learn from abiding? This is also not correct. Therefore, you should know that one does not learn the path from non-abiding. Those who learn the path should not rely on the thirty-seven factors of enlightenment (bodhipaksika-dharmas), emptiness (sunyata), signlessness (animitta), wishlessness (apranihita), moral discipline (sila), concentration (samadhi), wisdom (prajna), liberation (vimoksha), knowledge and vision (jnana-darsana), various dhyanas (dhyana), samadhis (samadhi), physical marks and qualities (laksanas), skillful manifestations (upaya-kausalya), generosity (dana), moral conduct (sila), patience (ksanti), effort (virya), one-pointedness of mind (ekagrata), wisdom (prajna), liberation (vimoksha) to learn the path. This method is not correct. Why? Because the path is not learned, and there is no such thing as learning. One should not be arrogant, abide in non-abiding, and doing so is in accordance with the path. One should not cling to the views and distinctions of wisdom in the three realms (trayo-dhatavah), nor should one think that there is a fixed law to achieve the unsurpassed path. If one observes in this way, then there is still attachment. Know that the nature of the path is emptiness, and Nirvana is also emptiness. Therefore, noble one! Do not have doubts about the path of Nirvana.'

At that time, the Ultimately Pure Bodhisattva again asked Manjusri: 'If good men and good women wish to seek unsurpassed perfect enlightenment (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment, referring to the highest enlightenment), what dharma should they practice to attain the path?'

Manjusri replied: 'Son of a good family! If good men

、善女人，從初發意乃至成佛，于其中間不失道心，雖處五無間處亦不復畏，五陰、六衰、生老病死，世間苦惱魔若魔天，無能奈何。若男子、女人慾求道者，亦不見法有常無常、有為無為、有漏無漏、有脫無脫，亦不見法是我所非我所、我人壽命、善惡所趣，悉空悉寂，一切法性生死泥洹亦復如是。諸世俗法及與度世凡夫佛法、學不學法聲聞緣覺，普皆一等而無差別，解空無相，棄捐諸種無生無行，於此法等修如此業，隨宜分別作如是學，乃謂為道。」

爾時，究竟菩薩贊文殊師利言：「善哉，善哉！如所說者饒益一切。我自思惟，不敢有疑于諸法相。何以故？如諸法者，無吾無我亦無壽命，分別法觀平等無二。如來至真解脫無礙，唯佛能察演布說耳。所以者何？如來以盡諸漏，愛慾聲色穢患未曾復起，貪慾結網人尊皆脫，諸生死苦已斷無餘，善權方便住無所住，處形教化為人執勞，皆為眾生而演經典，使趣無為泥洹大道，所盡以盡無所復盡，所度以度無所復度，施為佛事廣濟無量。復以聖慧漸度彼岸，獨善無伴亦無疇匹，應正覺律習無所習，心無憒亂專精一意，常懷慚愧如恥不及，內外清凈如水澄凈，聖慧道德如海無厭，定意三昧游無量界，賢聖默然以自娛樂，真諦受證終無有疑。今文殊師利！賜有此德難

【現代漢語翻譯】 現代漢語譯本： 『善女人，從最初發菩提心直到成佛，在這期間不失去求道之心，即使身處五無間地獄也不再畏懼。五陰（色、受、想、行、識，構成個體存在的五個要素）、六衰（眼、耳、鼻、舌、身、意六根的衰退）、生老病死，世間的苦惱以及魔或魔天，都不能對其造成任何影響。如果男子、女人想要尋求真理，也看不到法有常與無常、有為與無為、有漏與無漏、有解脫與無解脫的區別，也看不到法是我所有的還是非我所有的、我、人、壽命、善惡所趨向的，一切都是空寂的，一切法的本性，無論是生死還是涅槃，都是如此。世俗的法以及度世的凡夫佛法、有學法和無學法、聲聞和緣覺，普遍都是一樣的，沒有差別，理解空性和無相，捨棄各種無生無行的觀念，對於這些法，修習這樣的行為，根據情況分別進行這樣的學習，才可稱為道。』

當時，究竟菩薩讚歎文殊師利（Manjushri，智慧的象徵）說：『說得好啊，說得好啊！您所說的能夠利益一切眾生。我自己思考，不敢對諸法的實相產生懷疑。為什麼呢？因為諸法之中，沒有我，沒有自我，也沒有壽命，分別觀察諸法，平等而無二。如來（Tathagata，佛的稱號之一）至真至純，解脫沒有障礙，只有佛才能洞察並宣說這些道理。這是為什麼呢？因為如來已經斷盡了一切煩惱，愛慾、聲色等污穢的困擾不再生起，貪慾的束縛，人中尊者都已解脫，各種生死的痛苦已經斷除乾淨，善巧方便地安住于無所住的狀態，以各種形象教化眾生，不辭辛勞地為人演說經典，使眾生趨向無為的涅槃大道，所應斷盡的已經斷盡，沒有什麼需要再斷盡的，所應度化的已經度化，沒有什麼需要再度化的，所施行的佛事，廣泛救濟無量眾生。又以聖潔的智慧逐漸度過彼岸，獨自為善，沒有同伴也沒有匹敵，遵循應正覺的規律，修習無所修習，心中沒有憒亂，專心致志，常常懷有慚愧之心，好像害怕自己做得不夠好，內外清凈如同清澈的水，聖潔的智慧和道德如同大海一樣沒有厭足，以禪定的意念遊歷無量的世界，賢聖之人默默地以自得其樂，對於真諦的領受和驗證，始終沒有懷疑。如今文殊師利！賜予瞭如此難以獲得的德行。』

【English Translation】 English version: 『Good woman, from the initial arising of the aspiration for enlightenment until becoming a Buddha, one does not lose the mind of the path in between. Even if one is in the five uninterrupted hells (Avici Hell), one is no longer afraid. The five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence), the six decays (the decline of the six sense organs: eyes, ears, nose, tongue, body, and mind), birth, old age, sickness, and death, worldly sufferings, and demons or demon gods cannot do anything to them. If men or women want to seek the truth, they also do not see that the Dharma has permanence or impermanence, is conditioned or unconditioned, has outflows or is without outflows, has liberation or is without liberation. They also do not see that the Dharma is what I own or not what I own, self, person, lifespan, where good and evil lead, all is empty and still. The nature of all dharmas, whether it is birth and death or nirvana, is also like this. All worldly dharmas, as well as the Dharma of world-crossing ordinary people, the Dharma of learning and non-learning, Sravakas (listeners) and Pratyekabuddhas (solitary Buddhas), are universally equal and without difference, understanding emptiness and no-form, abandoning all kinds of non-birth and non-action concepts. For these dharmas, cultivate such actions, according to the situation, make such learning, then it can be called the path.』

At that time, the Ultimately Realized Bodhisattva praised Manjushri (symbol of wisdom), saying: 『Excellent, excellent! What you have said benefits all beings. I myself contemplate and dare not doubt the characteristics of all dharmas. Why? Because in all dharmas, there is no I, no self, and no lifespan. Discriminatingly observing the dharmas, they are equal and not two. The Tathagata (one of the titles of the Buddha) is supremely true and pure, and liberation is without hindrance. Only the Buddha can discern and proclaim these principles. Why is this? Because the Tathagata has exhausted all outflows, and the defilements of love, desire, sound, and form have never arisen again. The bonds of greed, the honored one among people has all escaped. All the sufferings of birth and death have been completely cut off. Skillfully abiding in the state of no-abiding, teaching and transforming beings in various forms, tirelessly expounding the scriptures for people, leading beings to the unconditioned great path of nirvana. What should be exhausted has been exhausted, and there is nothing more to be exhausted. What should be liberated has been liberated, and there is nothing more to be liberated. The Buddha's deeds that have been performed widely save immeasurable beings. Moreover, with sacred wisdom, gradually crossing to the other shore, being uniquely virtuous, without companions or rivals, following the rules of proper enlightenment, practicing without practicing, the mind is without confusion, focused and single-minded, always holding a sense of shame, as if afraid of not doing well enough, inwardly and outwardly pure like clear water, sacred wisdom and morality are like the sea without satiety, with the intention of samadhi traveling in immeasurable realms, the wise and holy are silently enjoying themselves, and there is never any doubt about the acceptance and verification of the true meaning. Now Manjushri! You have bestowed such a rare virtue.』

量難測，現不思議總持法門，亦使鄙賤逮此深藏，多所饒益感動一切。」

爾時，文殊師利說此法時，有七萬二千立行菩薩住不退轉地，皆逮得深法之藏。復有無量眾生皆發無上正真道意。梵釋四天王、天龍鬼神，皆興供養，散花燒香加敬微意向文殊師利。

菩薩瓔珞經卷第十四

【現代漢語翻譯】 現代漢語譯本：『（佛法的）度量難以測度，現在這不可思議的總持法門，也能使卑微的人獲得如此深奧的寶藏，多多饒益眾生，感動一切。』

當時，文殊師利（Manjushri，智慧的象徵）宣說此法時，有七萬二千位立志修行的菩薩安住于不退轉地，都獲得了甚深佛法的寶藏。又有無量眾生都發起了無上正等正覺的菩提心。梵天（Brahma）、帝釋天（Indra）、四大天王（Four Heavenly Kings）、天龍（Devas and Nagas）、鬼神（Ghosts and Spirits）等，都興起供養，散花燒香，以恭敬的心意傾向文殊師利（Manjushri）。

《菩薩瓔珞經》卷第十四

【English Translation】 English version: 'The measure (of the Dharma) is difficult to fathom. Now, this inconceivable Dharani (總持, a mnemonic device; a mantra) Dharma-gate can also enable the humble to attain such a profound treasure, greatly benefiting sentient beings and moving all.'

At that time, when Manjushri (文殊師利, the embodiment of wisdom) expounded this Dharma, seventy-two thousand Bodhisattvas (立行菩薩) who were established in their practice and abiding in the stage of non-retrogression all attained the treasure of the profound Dharma. Furthermore, immeasurable sentient beings all aroused the Bodhi-mind (無上正真道意) for unsurpassed, true, and complete enlightenment. Brahma (梵天), Indra (帝釋天), the Four Heavenly Kings (四大天王), Devas and Nagas (天龍), ghosts and spirits (鬼神), all arose to make offerings, scattering flowers and burning incense, directing their respectful intentions towards Manjushri (文殊師利).

Bodhisattva Garland Sutra, Volume 14