T16n0669_佛說無上依經

大正藏第 16 冊 No. 0669 佛說無上依經

No. 669

佛說無上依經卷上

梁天竺三藏真諦譯

校量功德品第一

如是我聞：一時佛婆伽婆，住王舍城迦蘭陀竹林，與大比丘眾千二百五十人俱，悉是羅漢，諸漏已盡所作已辦，舍諸重擔獲得己利，盡諸有結，其心善得解脫、善得自在，善通奢摩他、毗缽舍那，其名曰：凈命阿若憍陳如、凈命馬勝、凈命賢勝、凈命婆沙波、凈命摩訶那摩、凈命漚樓頻䗍迦葉、凈命伽耶迦葉、凈命那提迦葉、凈命耶輸陀、凈命摩訶迦葉、凈命舍利弗、凈命摩訶目揵連、凈命須菩提、凈命須婆睺羅、凈命摩訶拘郗羅、凈命優波離、凈命富樓那彌多羅尼子、凈命摩訶純陀、凈命摩訶劫賓那、凈命離婆多、凈命畢陵伽婆蹉、凈命阿尼樓䭾、凈命孫陀罹難陀、凈命羅睺羅，唯除阿難在學地，如是等千二百五十人。復有大比丘尼眾五百人俱，其名曰：摩訶波阇波提比丘尼、青蓮花色比丘尼、綺摩比丘尼、跋陀比丘尼、難陀比丘尼、耶輸陀羅比丘尼，如是等各有眷屬。復有菩薩摩訶薩無量百千，是賢劫中諸菩薩眾，皆悉通達大深法性，從調易化善行平等修菩薩道，一切眾生真善知識，得無礙陀羅尼，轉不退法輪，已經供養無量諸佛，皆從他方

【現代漢語翻譯】現代漢語譯本 No. 669 佛說無上依經卷上梁天竺三藏真諦譯校量功德品第一如是我聞：一時，佛（Buddha，覺悟者）婆伽婆（Bhagavan，世尊），住在王舍城（Rājagṛha）的迦蘭陀竹林（Kalandaka Venuvana），與一千二百五十位大比丘（bhikkhu，出家修行者）在一起，他們都是阿羅漢（arhat，已證悟者），諸漏已盡，所作已辦，捨棄了所有重擔，獲得了自身的利益，斷盡了所有結縛，他們的心已善得解脫、善得自在，善於通達奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀），他們的名字是：凈命阿若憍陳如（Ājñāta Kauṇḍinya）、凈命馬勝（Aśvajit）、凈命賢勝（Bhaddiya）、凈命婆沙波（Vāṣpa）、凈命摩訶那摩（Mahānāman）、凈命漚樓頻螺迦葉（Uruvilvā Kāśyapa）、凈命伽耶迦葉（Gayā Kāśyapa）、凈命那提迦葉（Nadī Kāśyapa）、凈命耶輸陀（Yaśodhara）、凈命摩訶迦葉（Mahā Kāśyapa）、凈命舍利弗（Śāriputra）、凈命摩訶目犍連（Mahā Maudgalyāyana）、凈命須菩提（Subhūti）、凈命須婆睺羅（Subāhū）、凈命摩訶拘絺羅（Mahā Kauṣṭhila）、凈命優波離（Upāli）、凈命富樓那彌多羅尼子（Pūrṇa Maitrāyaṇīputra）、凈命摩訶純陀（Mahā Cunda）、凈命摩訶劫賓那（Mahā Kappiṇa）、凈命離婆多（Revata）、凈命畢陵伽婆蹉（Piṇḍola Bharadvāja）、凈命阿尼樓馱（Aniruddha）、凈命孫陀罹難陀（Sundarananda）、凈命羅睺羅（Rāhula），只有阿難（Ānanda）還在學地。像這樣的一千二百五十人。還有五百位大比丘尼（bhikkhunī，女性出家修行者）在一起，她們的名字是：摩訶波阇波提比丘尼（Mahāprajāpatī Gautamī）、青蓮花色比丘尼（Utpalavarṇā）、綺摩比丘尼（Kṣemā）、跋陀比丘尼（Bhadrā）、難陀比丘尼（Nandā）、耶輸陀羅比丘尼（Yaśodharā），像這樣的各有眷屬。還有無量百千位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩），他們是賢劫（bhadrakalpa）中的菩薩眾，都通達甚深的大法性，從調伏易化，善於奉行平等，修菩薩道，是一切眾生的真善知識，得到了無礙陀羅尼（dhāraṇī，總持），轉動不退轉的法輪（dharma-cakra，佛法之輪），已經供養了無量諸佛，都從其他方而來。

【English Translation】 English version No. 669 'The Sūtra on the Supreme Reliance Spoken by the Buddha', Volume 1 Translated by Tripiṭaka Master Paramārtha of Liang Dynasty from India Chapter 1: Assessing Merits Thus have I heard: At one time, the Buddha (Bhagavan, the World-Honored One) was dwelling in the Kalandaka Bamboo Grove in Rājagṛha (Royal City), together with a great assembly of twelve hundred and fifty bhikṣus (monks), all of whom were arhats (enlightened beings), their outflows exhausted, their tasks completed, having relinquished all burdens, having attained their own benefit, having extinguished all fetters, their minds well liberated, well attained to freedom, well versed in śamatha (tranquility) and vipaśyanā (insight). Their names were: Ājñāta Kauṇḍinya, Aśvajit, Bhaddiya, Vāṣpa, Mahānāman, Uruvilvā Kāśyapa, Gayā Kāśyapa, Nadī Kāśyapa, Yaśodhara, Mahā Kāśyapa, Śāriputra, Mahā Maudgalyāyana, Subhūti, Subāhū, Mahā Kauṣṭhila, Upāli, Pūrṇa Maitrāyaṇīputra, Mahā Cunda, Mahā Kappiṇa, Revata, Piṇḍola Bharadvāja, Aniruddha, Sundarananda, Rāhula, with the exception of Ānanda who was still in the stage of learning. Such were the twelve hundred and fifty. There were also five hundred great bhikṣunīs (nuns) together, their names were: Mahāprajāpatī Gautamī, Utpalavarṇā, Kṣemā, Bhadrā, Nandā, Yaśodharā, each with their retinues. Furthermore, there were countless hundreds of thousands of bodhisattva-mahāsattvas (great bodhisattvas), bodhisattvas from this Bhadrakalpa (Fortunate Aeon), all of whom were versed in the profound nature of the Great Dharma, easily tamed and transformed, skilled in practicing equality, cultivating the bodhisattva path, true and good advisors for all sentient beings, having attained unobstructed dhāraṇīs (mantras), turning the irreversible Dharma wheel (wheel of Dharma), having already made offerings to countless Buddhas, all having come from other directions.

世界來集，一生補處聖者彌勒菩薩以為上首。復有優婆塞百千萬眾，頻婆沙羅王以為上首。復有無量百千優婆夷眾，毗提希夫人以為上首。

爾時世尊，為諸天人恭敬尊重隨從供養。於是凈命阿難，在大眾中承佛神力，即從座起偏袒右肩，右膝著地頂禮佛足，向佛合掌而作是言：「世尊！我於今日著衣持缽，入王舍城次第乞食，我見一處大高重閣莊嚴新成，雕飾裝畫內外宛密，見此事已即生心念：『若清信善男子善女人，造此大高重閣，佈施四方眾僧並具四事；若如來滅后，取佛舍利如芥子大安立塔中，起塔如阿摩羅子大，戴剎如針大，露盤如棗葉大，造佛如麥子大，此二功德何者為勝？』今問世尊，惟愿解說。」

佛言：「善哉，善哉！阿難！能問如來如此大事，汝能修行眾多利益，憐愍世間作歸依處，能令人天得道安樂，能拔眾生不住苦地。是故阿難！汝今諦聽，專思念之，敬心信受。」

「善哉世尊！愿樂欲聞。」

佛言：「阿難！此閻浮提世界縱廣七千由旬，其洲北邊廣大、南方如車，人面亦爾，其中悉滿須陀洹、斯陀含、阿那含、阿羅漢、辟支佛等，譬如蔗林竹林荻林、若麻田若稻田，稠密不空無間缺處。如是，阿難！此閻浮提滿須陀洹乃至辟支佛，若有一人盡形壽，供養衣服飲

【現代漢語翻譯】現代漢語譯本：來自世界的聚集，一生補處（指下一世將成佛的菩薩）的聖者彌勒菩薩（Maitreya Bodhisattva）為首。又有優婆塞（Upasaka，在家男居士）百千萬眾，以頻婆沙羅王（King Bimbisara）為首。又有無量百千優婆夷（Upasika，在家女居士）眾，以韋提希夫人（Queen Vaidehi）為首。

當時，世尊（釋迦牟尼佛）受到諸天和人們的恭敬、尊重、跟隨和供養。這時，凈命阿難（Ananda，佛陀的十大弟子之一），在大眾中憑藉佛的神力，立即從座位上站起，袒露右肩，右膝著地，頂禮佛足，向佛合掌說道：『世尊！我今天穿著袈裟，拿著缽，進入王舍城（Rajagriha）依次乞食，我看見一處高大華麗的樓閣，裝飾一新，雕樑畫棟，內外嚴密。見到此事後，我心中便生起一個念頭：『如果清信的善男子、善女人，建造這樣高大的樓閣，佈施給四方僧眾，並提供衣食住藥四事供養；如果如來（Tathagata，佛的稱號之一）滅度后，取佛舍利（Sarira，佛陀火化后的遺物）如芥子般大小，安放在塔中，建造的塔如庵摩羅果（Amra，一種水果）般大小，塔剎（Chhatra，塔頂的傘狀結構）如針般大小，露盤（Harmika，塔頂的方形結構）如棗葉般大小，塑造的佛像如麥子般大小，這兩種功德哪一個更為殊勝？』現在請問世尊，希望您能為我解說。』

佛說：『好啊，好啊！阿難！你能問如來這樣的大事，你能夠修行獲得眾多利益，憐憫世間眾生，為他們作歸依之處，能夠使人天得到解脫和安樂，能夠拔除眾生，使他們不再停留在痛苦的境地。所以，阿難！你現在仔細聽，專心思考，以恭敬心信受奉行。』

『好的，世尊！我非常樂意聽聞。』

佛說：『阿難！這閻浮提（Jambudvipa，我們所居住的這個世界）世界縱橫七千由旬（Yojana，古印度長度單位），這個洲的北邊寬廣，南邊像車輪，人的面貌也是如此。其中充滿著須陀洹（Srotapanna，入流果）、斯陀含（Sakridagamin，一來果）、阿那含（Anagamin，不來果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）等聖者，就像甘蔗林、竹林、荻林、麻田或稻田一樣，稠密不空，沒有間隙。像這樣，阿難！這閻浮提充滿著須陀洹乃至辟支佛，如果有一個人盡其一生，供養衣服、飲食、

【English Translation】 English version: The assembly came from all over the world, with the holy Maitreya Bodhisattva (Maitreya Bodhisattva, a bodhisattva who will become a Buddha in the future) as the leader, who is destined to be a Buddha in his next life. There were also hundreds of thousands of Upasakas (Upasaka, lay male devotees), with King Bimbisara (King Bimbisara) as the leader. There were also countless hundreds of thousands of Upasikas (Upasika, lay female devotees), with Queen Vaidehi (Queen Vaidehi) as the leader.

At that time, the World-Honored One (Shakyamuni Buddha) was revered, respected, followed, and offered to by gods and humans. Then, the pure-living Ananda (Ananda, one of the Buddha's ten great disciples), relying on the Buddha's divine power in the assembly, immediately rose from his seat, bared his right shoulder, knelt on his right knee, prostrated himself at the Buddha's feet, and, with his palms joined, said to the Buddha: 'World-Honored One! Today, I wore my robe and carried my bowl, entering the city of Rajagriha (Rajagriha) to beg for food in order. I saw a magnificent and tall pavilion, newly decorated, with carvings and paintings, both inside and out. Having seen this, I immediately had a thought: 'If a faithful good man or good woman builds such a tall pavilion, donates it to the Sangha (Sangha, the monastic community) of the four directions, and provides the four requisites (clothing, food, lodging, and medicine); or if, after the Tathagata (Tathagata, one of the titles of the Buddha) has passed away, one takes a relic (Sarira, remains after the Buddha's cremation) of the Buddha as small as a mustard seed and enshrines it in a stupa (Stupa, a dome-shaped structure containing relics), builds a stupa as large as an Amra fruit (Amra, a type of fruit), with a chhatra (Chhatra, umbrella-like structure on top of the stupa) as small as a needle, a harmika (Harmika, a square structure on top of the stupa) as large as a jujube leaf, and creates a Buddha image as large as a grain of wheat, which of these two merits is superior?' Now I ask the World-Honored One, and I hope you can explain it to me.'

The Buddha said: 'Excellent, excellent! Ananda! You are able to ask the Tathagata about such a great matter. You are able to cultivate and gain many benefits, have compassion for the world, and be a place of refuge for them. You are able to lead gods and humans to attain liberation and happiness, and you are able to remove beings from suffering. Therefore, Ananda! Now listen carefully, contemplate attentively, and accept it with reverence and faith.'

'Excellent, World-Honored One! I am eager to hear.'

The Buddha said: 'Ananda! This Jambudvipa (Jambudvipa, the world we live in) is seven thousand yojanas (Yojana, an ancient Indian unit of length) in length and breadth. The north side of this continent is wide, and the south side is like a wheel, and the faces of people are also like this. It is filled with Srotapannas (Srotapanna, stream-enterers), Sakridagamins (Sakridagamin, once-returners), Anagamins (Anagamin, non-returners), Arhats (Arhat, liberated beings), Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), etc., like sugarcane forests, bamboo forests, reed forests, hemp fields, or rice fields, dense and without gaps. Like this, Ananda! This Jambudvipa is filled with Srotapannas, even up to Pratyekabuddhas. If one person, for their entire life, offers clothing, food,

食湯藥臥具，入涅槃后悉起大塔，供養然燈燒香涂香末香、華鬘衣服傘蓋幢幡等。阿難！于意云何，是人以是因緣，生功德多不？」

阿難言：「甚多。世尊！甚多。修伽陀！是人以是因緣，生功德多。」

佛言：「阿難！且置閻浮提洲。西瞿耶尼縱廣八千由旬，其洲作半月形，人面亦爾，其中滿須陀洹乃至辟支佛等，譬如蔗林竹林荻林、若麻田稻田，稠密不空。如是，阿難！此瞿耶尼悉滿須陀洹乃至辟支佛等，若有一人盡形壽，供養衣服飲食湯藥臥具，入涅槃后悉起大塔，供養然燈燒香涂香、華鬘衣服傘蓋幢幡等。阿難！于意云何，是人以是因緣，生功德多不？」

阿難言：「甚多。世尊！甚多。修伽陀！」

「阿難！且置瞿耶尼洲。東弗于逮縱廣九千由旬，其洲圓如滿月，人面亦爾，滿中須陀洹乃至辟支佛等，譬如蔗林竹林荻林、若麻田若稻田，稠密不空。如是，阿難！此弗于逮滿須陀洹乃至辟支佛等，若有一人盡形壽，供養衣服飲食湯藥臥具，入涅槃后悉起大塔，供養然燈燒香涂香末香、華鬘衣服傘蓋幢幡等。阿難！于意云何，是人以是因緣，生功德多不？」

阿難言：「甚多。世尊！甚多。修伽陀！」

「阿難！且置東弗于逮洲。北郁單越縱廣十千由旬，其洲方，人面

【現代漢語翻譯】現代漢語譯本『飲食、湯藥、臥具，入涅槃后都建造大塔，用燃燈、燒香、涂香末香、花鬘、衣服、傘蓋、幢幡等來供養。阿難（Ananda）！你認為如何，這個人因為這個因緣，所生的功德多不多？』

阿難（Ananda）回答說：『非常多。世尊（Bhagavan）！非常多。修伽陀（Sugata）！這個人因為這個因緣，所生的功德非常多。』

佛說：『阿難（Ananda）！暫且放下閻浮提洲（Jambudvipa）。西瞿耶尼（Aparagodaniya）縱橫八千由旬（yojana），那個洲的形狀像半月，人的面貌也像半月，其中充滿須陀洹（Srotapanna）乃至辟支佛（Pratyekabuddha）等，譬如甘蔗林、竹林、荻林，或者麻田、稻田，稠密不空。像這樣，阿難（Ananda）！這個瞿耶尼（Aparagodaniya）全部充滿須陀洹（Srotapanna）乃至辟支佛（Pratyekabuddha）等，如果有一個人盡其一生，供養衣服、飲食、湯藥、臥具，入涅槃后都建造大塔，用燃燈、燒香、涂香、花鬘、衣服、傘蓋、幢幡等來供養。阿難（Ananda）！你認為如何，這個人因為這個因緣，所生的功德多不多？』

阿難（Ananda）回答說：『非常多。世尊（Bhagavan）！非常多。修伽陀（Sugata）！』

『阿難（Ananda）！暫且放下瞿耶尼洲（Aparagodaniya）。東弗于逮（Purvavideha）縱橫九千由旬（yojana），那個洲圓如滿月，人的面貌也像滿月，其中充滿須陀洹（Srotapanna）乃至辟支佛（Pratyekabuddha）等，譬如甘蔗林、竹林、荻林，或者麻田、稻田，稠密不空。像這樣，阿難（Ananda）！這個弗于逮（Purvavideha）全部充滿須陀洹（Srotapanna）乃至辟支佛（Pratyekabuddha）等，如果有一個人盡其一生，供養衣服、飲食、湯藥、臥具，入涅槃后都建造大塔，用燃燈、燒香、涂香末香、花鬘、衣服、傘蓋、幢幡等來供養。阿難（Ananda）！你認為如何，這個人因為這個因緣，所生的功德多不多？』

阿難（Ananda）回答說：『非常多。世尊（Bhagavan）！非常多。修伽陀（Sugata）！』

『阿難（Ananda）！暫且放下東弗于逮洲（Purvavideha）。北郁單越（Uttarakuru）縱橫一萬由旬（yojana），那個洲是方形的，人的面貌

【English Translation】 English version 'Food, medicine, bedding, and after entering Nirvana, they all erect great stupas, offering lamps, burning incense, applying fragrant powders, garlands, clothing, umbrellas, banners, and so on. Ananda (Ananda)! What do you think, does this person generate much merit because of this cause?'

Ananda (Ananda) said: 'Very much. World Honored One (Bhagavan)! Very much. Sugata (Sugata)! This person generates much merit because of this cause.'

The Buddha said: 'Ananda (Ananda)! Set aside Jambudvipa (Jambudvipa) for now. Aparagodaniya (Aparagodaniya) is eight thousand yojanas (yojana) in breadth and length, the shape of that continent is like a half-moon, and the faces of the people are also like that. It is filled with Srotapannas (Srotapanna) up to Pratyekabuddhas (Pratyekabuddha), like sugarcane forests, bamboo forests, reed forests, or flax fields, rice fields, dense and not empty. Thus, Ananda (Ananda)! This Aparagodaniya (Aparagodaniya) is entirely filled with Srotapannas (Srotapanna) up to Pratyekabuddhas (Pratyekabuddha). If there is a person who, for their entire life, offers clothing, food, medicine, and bedding, and after entering Nirvana, they all erect great stupas, offering lamps, burning incense, applying fragrant powders, garlands, clothing, umbrellas, banners, and so on. Ananda (Ananda)! What do you think, does this person generate much merit because of this cause?'

Ananda (Ananda) said: 'Very much. World Honored One (Bhagavan)! Very much. Sugata (Sugata)!'

'Ananda (Ananda)! Set aside Aparagodaniya (Aparagodaniya) for now. Purvavideha (Purvavideha) is nine thousand yojanas (yojana) in breadth and length, the shape of that continent is round like a full moon, and the faces of the people are also like that. It is filled with Srotapannas (Srotapanna) up to Pratyekabuddhas (Pratyekabuddha), like sugarcane forests, bamboo forests, reed forests, or flax fields, rice fields, dense and not empty. Thus, Ananda (Ananda)! This Purvavideha (Purvavideha) is entirely filled with Srotapannas (Srotapanna) up to Pratyekabuddhas (Pratyekabuddha). If there is a person who, for their entire life, offers clothing, food, medicine, and bedding, and after entering Nirvana, they all erect great stupas, offering lamps, burning incense, applying fragrant powders, garlands, clothing, umbrellas, banners, and so on. Ananda (Ananda)! What do you think, does this person generate much merit because of this cause?'

Ananda (Ananda) said: 'Very much. World Honored One (Bhagavan)! Very much. Sugata (Sugata)!'

'Ananda (Ananda)! Set aside Purvavideha (Purvavideha) for now. Uttarakuru (Uttarakuru) is ten thousand yojanas (yojana) in breadth and length, the shape of that continent is square, and the faces of the people

亦爾，滿中須陀洹乃至辟支佛，譬如蔗林竹林荻林、若麻田若稻田，稠密不空。如是，阿難！此郁單越滿中須陀洹乃至辟支佛等，若有一人盡形壽，供養衣服飲食湯藥臥具，入涅槃后悉起大塔，供養然燈燒香涂香末香、華鬘衣服傘蓋幡幢等。阿難！于意云何，是人以是因緣，生功德多不？」

阿難言：「甚多。世尊！甚多。修伽陀！」

「阿難！且置北郁單越洲。天帝釋天宮住處，有大飛閣名常勝殿，八萬四千高樓圍繞，八萬四千青琉璃柱，真金寶網羅覆其上，金繩鈴網四面張施，金銀寶砂、栴檀香水、雜種天華灑布其地，八萬四千綺飾窗牖，毗琉璃寶、因陀尼羅寶、頗梨寶、蓮華色寶等間錯莊嚴，八萬四千扶欄階道，純青琉璃之所合成。阿難！若有清信善男子、善女人，造作如帝釋天宮飛閣高樓常勝寶殿百千拘胝施與四方眾僧；若復有人如來般涅槃后，取捨利如芥子大，造塔如摩羅子大，戴剎如針大，露槃如棗葉大，造佛形像如麥子大，此功德於前所說，百分不及一，千萬億分乃至僧祇數分所不及一，分分不相及，譬喻所不能及。何以故？如來無量故。阿難！且置如是功德。此閻浮提、西瞿耶尼、東弗于逮、北郁單越，大海須彌及鐵圍山，並娑訶世界碎為微塵，以此次第數，悉是須陀洹、斯陀含、阿那

【現代漢語翻譯】現代漢語譯本：『是的，阿難！』佛說，『即使郁單越洲（Uttara Kuru，北俱盧洲）遍佈須陀洹（Srotapanna，入流果）、斯陀含（Sakadagamin，一來果）、阿那含（Anagamin，不還果）乃至辟支佛（Pratyekabuddha，緣覺），就像甘蔗林、竹林、荻林，或者麻田、稻田一樣，稠密而不空曠。阿難！如果有人盡其一生，供養郁單越洲所有這些須陀洹乃至辟支佛衣服、飲食、湯藥、臥具，並在他們入涅槃后，為他們建造巨大的佛塔，供養燃燈、燒香、涂香、末香、華鬘、衣服、傘蓋、幡幢等。阿難！你認為這個人因為這些因緣，所生的功德多嗎？』阿難回答說：『非常多，世尊！非常多，修伽陀（Sugata，善逝）！』『阿難！暫且放下北郁單越洲。在天帝釋（Śakra，帝釋天）的天宮住處，有一座巨大的飛閣，名為常勝殿（Vaijayanta），周圍環繞著八萬四千座高樓，有八萬四千根青琉璃柱，上面覆蓋著真金寶網，四面張設著金繩鈴網，地面灑布著金銀寶砂、栴檀香水、各種各樣的天華，有八萬四千個裝飾華麗的窗戶，用毗琉璃寶（Vaidurya，青琉璃）、因陀尼羅寶（Indranila，藍寶石）、頗梨寶（Sphatika，水晶）、蓮華色寶等交錯裝飾，有八萬四千個扶欄階道，完全由青琉璃構成。阿難！如果有清凈信心的善男子、善女人，建造像帝釋天宮飛閣高樓常勝寶殿一樣的一百千拘胝（koti，千萬）座，施捨給四方眾僧；如果有人在如來般涅槃（Parinirvana，完全的涅槃）后，取捨利像芥子那麼大，建造佛塔像摩羅子（Amalaka，庵摩羅果）那麼大，戴剎（Chhatra，傘蓋）像針那麼大，露槃（Adhishthana，基座）像棗葉那麼大，塑造佛的形象像麥子那麼大，這種功德比前面所說的功德，百分不及一，千萬億分乃至僧祇（Asamkhya，無數）數分所不及一，分分都不能相比，譬喻也不能相比。為什麼呢？因為如來是無量的。阿難！暫且放下這樣的功德。將此閻浮提（Jambudvipa，南贍部洲）、西瞿耶尼（Godaniya，西牛賀洲）、東弗于逮（Purvavideha，東勝身洲）、北郁單越，大海、須彌山（Sumeru，妙高山）以及鐵圍山，連同娑訶世界（Saha world，堪忍世界）一起粉碎成微塵，用這些微塵的數量來依次計數，全部都是須陀洹、斯陀含、阿那含、'

【English Translation】 English version: 『Yes, Ānanda,』 the Buddha said, 『Even if Uttara Kuru (the Northern Kurus) were filled with Srotapannas (Stream-enterers), Sakadagamins (Once-returners), Anagamins (Non-returners), and even Pratyekabuddhas (Solitary Buddhas), like sugarcane groves, bamboo groves, reed groves, or fields of hemp or rice, densely packed without any empty space. Ānanda! If someone were to spend their entire life offering clothes, food, medicine, and bedding to all these Srotapannas to Pratyekabuddhas in Uttara Kuru, and after they enter Nirvana, build great stupas for them, offering lamps, incense, scented powders, garlands, clothes, umbrellas, banners, and streamers, etc. Ānanda! What do you think, would that person generate much merit from these causes?』 Ānanda replied, 『Very much, Lord! Very much, Sugata (Well-gone One)!』『Ānanda! Set aside the Northern Kuru continent for now. In the dwelling place of Śakra (Lord of the Devas), there is a great flying palace called Vaijayanta (the Palace of Constant Victory), surrounded by eighty-four thousand high towers, with eighty-four thousand blue lapis lazuli pillars, covered with a net of pure gold treasures, with golden rope nets and bells spread on all four sides, the ground sprinkled with gold and silver treasure sand, sandalwood water, and various kinds of heavenly flowers, with eighty-four thousand ornate windows, decorated with Vaidurya (beryl), Indranila (sapphire), Sphatika (crystal), lotus-colored jewels, and other gems interspersed, with eighty-four thousand balustraded stairways, made entirely of blue lapis lazuli. Ānanda! If a faithful good man or good woman were to build a hundred thousand koti (ten million) of such flying palaces and high towers like the Vaijayanta Palace of Śakra, and donate them to the Sangha (community) of the four directions; if someone, after the Parinirvana (final Nirvana) of the Tathagata (Thus Come One), were to take a relic as small as a mustard seed, build a stupa as large as an Amalaka (myrobalan fruit), place a Chhatra (parasol) as small as a needle, a Adhishthana (base) as large as a jujube leaf, and create an image of the Buddha as small as a grain of wheat, the merit of this would not be equal to one percent of the merit mentioned earlier, not even one in ten million billion parts, not even one in an asamkhya (innumerable) number of parts, the parts cannot be compared, and metaphors cannot describe it. Why? Because the Tathagata is immeasurable. Ānanda! Set aside such merit. If this Jambudvipa (Southern Continent), Godaniya (Western Continent), Purvavideha (Eastern Continent), and Uttara Kuru, the great ocean, Mount Sumeru (Mount Meru), and the Iron Mountain Range, along with the Saha world (world of suffering), were all crushed into fine dust, and each of these dust particles were counted in sequence, they would all be Srotapannas, Sakadagamins, Anagamins,'

含、阿羅漢、辟支佛，若有清信善男子、善女人，盡形壽供養，若滅度後起塔供養。于意云何？是善男子、善女人得福多不？」

「甚多。世尊！甚多。修伽陀！」

佛告阿難：「若有善男子、善女人，佛涅槃后取捨利如芥子大，造塔如阿摩羅子大，戴剎如針大，露槃如棗葉大，造佛如麥子大，此功德於前所說，百分不及一，千萬億分不及一，乃至算數譬喻所不能及。阿難！若此功德不迴向阿耨多羅三藐三菩提，此功德聚所獲福報，盡娑訶世界微塵數，作他化自在天王、化樂天王、兜率陀天王、夜摩天王、三十三天王，況復轉輪聖王。」

無上依經如來界品第二

佛告阿難：「佛婆伽婆般涅槃后，起剎立塔造像供養，功德福報不可稱量，微塵算數所不能知。云何如此？阿難！如來希有，不可思議。所以者何？為界為性不可思議，為菩提為證得不可思議，為功德為法不可思議，為利益為作事不可思議。阿難！何者是如來界？云何如來為界不可思議？阿難！一切眾生有陰入界，勝相種類內外所現，無始時節相續流來，法爾所得至明妙善。此處若心意識不能緣起，覺觀分別不能緣起，不正思惟不能緣起。若與不正思惟相離，是法不起無明；若不起無明，是法非十二有分起緣；若非十二有分起緣，是

【現代漢語翻譯】現代漢語譯本：『須菩提，如果有人供養如來、阿羅漢（梵語，指斷盡煩惱，證得解脫的聖者）、辟支佛（梵語，指無師自悟的聖者），或者有清凈信心的善男子、善女人，終身供養他們，或者在他們滅度后建造佛塔供養。你認為怎麼樣？這些善男子、善女人得到的福報多嗎？』『非常多，世尊！非常多，修伽陀（梵語，如來十號之一，意為善逝）！』佛告訴阿難：『如果有善男子、善女人，在佛涅槃后取捨利，像芥菜籽那麼大，建造的塔像余甘子那麼大，塔剎像針那麼大，露盤像棗葉那麼大，造的佛像像麥子那麼大，這種功德與前面所說的功德相比，百分之一都不到，千萬億分之一都不到，乃至用算術譬喻都無法比及。阿難！如果這種功德不迴向阿耨多羅三藐三菩提（梵語，無上正等正覺），這種功德聚集所獲得的福報，即使整個娑婆世界（梵語，指我們所居住的這個世界）的微塵數那麼多，可以做他化自在天王、化樂天王、兜率陀天王、夜摩天王、三十三天王，更何況是轉輪聖王。』《無上依經·如來界品》第二佛告訴阿難：『佛婆伽婆（梵語，世尊）般涅槃后，建造塔剎、設立佛塔、塑造佛像供養，這種功德福報不可稱量，即使用微塵數來計算也無法知道。為什麼這樣說呢？阿難！如來是稀有難得，不可思議的。因為如來之界、如來之性不可思議，如來之菩提、如來之證得不可思議，如來之功德、如來之法不可思議，如來之利益、如來之作為不可思議。阿難！什麼是如來界？為什麼說如來之界不可思議？阿難！一切眾生都有陰、入、界，殊勝的相、種類，內外所顯現的，從無始以來相續流傳，自然而然獲得的，達到明妙至善的境界。這個地方，如果心意識不能緣起，覺觀分別不能緣起，不正思惟不能緣起。如果與不正思惟相分離，這種法就不會生起無明；如果不生起無明，這種法就不是十二有分（十二因緣）生起的因緣；如果不是十二有分生起的因緣，那麼』

【English Translation】 English version: 『Subhuti, if there are those who offer to the Tathagata (another name for Buddha), Arhats (Sanskrit, those who have eradicated all afflictions and attained liberation), Pratyekabuddhas (Sanskrit, those who attain enlightenment on their own without a teacher), or if there are virtuous men and virtuous women of pure faith who make offerings throughout their lives, or build stupas (a dome-shaped structure erected as a Buddhist shrine) to make offerings after their passing. What do you think? Do these virtuous men and virtuous women gain much merit?』『Very much, World Honored One! Very much, Sugata (Sanskrit, one of the ten titles of the Tathagata, meaning Well-Gone)!』 The Buddha told Ananda: 『If there are virtuous men and virtuous women who, after the Nirvana (Sanskrit, the ultimate goal of Buddhism) of the Buddha, take relics as small as mustard seeds, build stupas as large as amalaka fruits, erect finials as large as needles, make dew basins as large as jujube leaves, and create Buddha images as large as wheat grains, the merit of this is less than one percent of the merit previously mentioned, less than one ten-millionth of a billionth, and cannot even be reached by arithmetic analogies. Ananda! If this merit is not dedicated to Anuttara-samyak-sambodhi (Sanskrit, unsurpassed perfect enlightenment), the blessings obtained from this accumulation of merit, even if as numerous as the dust particles in the entire Saha world (Sanskrit, the world we live in), would only lead to becoming the king of Paranirmitavasavartin Heaven, the king of Nirmanarati Heaven, the king of Tushita Heaven, the king of Yama Heaven, or the king of Trayastrimsa Heaven, let alone a Chakravartin (Sanskrit, a universal monarch).』 The Second Chapter, 'Tathagatagotra', of the Anuttaropadesa Sutra The Buddha told Ananda: 『After the Parinirvana (Sanskrit, the complete Nirvana) of the Buddha Bhagavan (Sanskrit, World Honored One), the merit and blessings of erecting finials, building stupas, and creating images for offerings are immeasurable and cannot be known even by counting with dust particles. Why is this so? Ananda! The Tathagata is rare and inconceivable. The reason is that the realm and nature of the Tathagata are inconceivable, the Bodhi (Sanskrit, enlightenment) and attainment of the Tathagata are inconceivable, the merits and Dharma (Sanskrit, the teachings of the Buddha) of the Tathagata are inconceivable, and the benefits and actions of the Tathagata are inconceivable. Ananda! What is the realm of the Tathagata? Why is the realm of the Tathagata said to be inconceivable? Ananda! All sentient beings have skandhas (Sanskrit, aggregates), ayatanas (Sanskrit, sense bases), and dhatus (Sanskrit, elements), excellent forms and categories, manifested internally and externally, continuously flowing from beginningless time, naturally obtained, reaching the state of bright, subtle, and perfect goodness. In this place, if the mind, consciousness, and intellect cannot arise, perception and discrimination cannot arise, and incorrect thinking cannot arise. If one is separated from incorrect thinking, this Dharma will not give rise to ignorance; if ignorance does not arise, this Dharma is not the cause of the arising of the twelve nidanas (Sanskrit, the twelve links of dependent origination); if it is not the cause of the arising of the twelve nidanas, then』

法無相；若無相者，是法非所作、無生無滅、無減無盡、是常是恒、是寂是住，本性清凈、無所染著、遠離無垢，從煩惱㲉超出解脫，與如來法正順相應，過恒沙數不相離、不捨智、不可思量。阿難！譬如無價如意寶珠，莊嚴瑩治可愛明凈，其體圓潔無有垢污，棄之穢泥經百千劫。過是已後有人拾取，取已洗凈守護保持不令墮墜，是如意寶既被洗持，還得清凈不捨寶種。如是，阿難！一切如來昔在因地，知眾生界自性清凈，客塵煩惱之所污濁。諸佛如來作是思惟：『客塵煩惱不入眾生清凈界中，此煩惱垢為外障覆，虛妄思惟之所構起，我等能為一切眾生，說深妙法除煩惱障，不應生下劣心，以大量故，于諸眾生生尊重心、起大師敬、起般若、起阇那、起大悲，依此五法，菩薩得入阿鞞跋致位。』是諸菩薩復更思惟：『此煩惱垢無力無能，不與根本相應，無真實本無依處本，最清凈本，是故無本。虛妄思惟顛倒習起，如地水風依本得住，是本者無所依，煩惱亦如是，無真實依。若如實知正思惟觀，是諸煩惱不起違逆。我今應觀令諸煩惱不染著我，若有煩惱不能染著，是名善哉。若使我等著煩惱染，云何能為眾生說法解煩惱縛？是故我今應舍煩惱，應說正法解眾生縛。若有煩惱令生死相續，與善根相應，如此煩惱我應攝受

{ "translations": [ "現代漢語譯本", "法無相：如果法沒有自相，那麼這個法就不是造作出來的，沒有生滅，沒有減少也沒有窮盡，是永恒不變的，是寂靜安住的，其本性清凈，沒有任何染著，遠離一切垢染，從煩惱的束縛中超出而得到解脫，與如來的法完全順應相應，經過像恒河沙數一樣多的時間也不會分離，不會捨棄智慧，是不可思議的。阿難（Ananda，佛陀的十大弟子之一）！譬如一顆無價的如意寶珠，經過莊嚴的裝飾和瑩治，顯得可愛而明凈，它的本體圓潤潔白，沒有任何污垢，即使被丟棄在污泥中經過成百上千劫的時間。在這之後，如果有人將它拾取起來，拾取之後清洗乾淨，小心守護保持，不讓它再次掉落，那麼這顆如意寶珠在經過清洗和保持之後，仍然能夠恢復清凈，不會失去它寶珠的本性。同樣，阿難！一切如來在過去還在因地修行的時候，就知道眾生界（Sattvaloka，眾生所居住的世界）的自性是清凈的，只是被客塵煩惱所污染。諸佛如來這樣思惟：『客塵煩惱不會進入眾生清凈的自性之中，這些煩惱的污垢只是外在的障礙和覆蓋，是由虛妄的思惟所產生的，我們能夠為一切眾生宣說深奧微妙的佛法，去除煩惱的障礙，不應該產生低劣的心，因為有廣大的願力，所以對於一切眾生生起尊重之心，生起對大師的敬意，生起般若（Prajna，智慧），生起禪那（Dhyana，禪定），生起大悲心，依靠這五種方法，菩薩（Bodhisattva，立志成佛的修行者）能夠進入阿鞞跋致（Avaivartika，不退轉）的果位。』這些菩薩進一步思惟：『這些煩惱的污垢沒有力量，沒有作用，不與根本相應，沒有真實的本體，沒有依靠之處，最清凈的本體，因此是沒有本體的。它們是由虛妄的思惟和顛倒的習氣產生的，就像地、水、風依靠根本才能存在一樣，而這個根本本身是沒有所依靠的，煩惱也是如此，沒有真實的依靠。如果能夠如實地瞭解，正確地思惟和觀察，那麼這些煩惱就不會生起違逆。我現在應該觀察，使這些煩惱不能夠染著我，如果有什麼煩惱不能夠染著我，這就是最好的。如果讓我被煩惱所染著，又怎麼能夠為眾生說法，解除眾生的煩惱束縛呢？因此我現在應該捨棄煩惱，應該宣說正法，解除眾生的束縛。如果有什麼煩惱能夠使生死相續，並且與善根相應，那麼這樣的煩惱我就應該攝受。" ], "english_translations": [ "English version", 'The Dharma is without characteristics; if it were without characteristics, then this Dharma would not be created, without birth or death, without decrease or exhaustion, it is constant and permanent, it is tranquil and abiding, its original nature is pure, without any defilement, far from impurity, transcending and liberated from the bonds of afflictions, perfectly in accordance with the Dharma of the Tathagata (Tathagata, \'Thus Gone One\', an epithet of the Buddha), inseparable for countless kalpas like the sands of the Ganges, not abandoning wisdom, immeasurable. Ananda (Ananda, one of the ten principal disciples of the Buddha)! It is like a priceless Mani jewel, adorned and polished, lovely and bright, its body round and flawless, without any dirt, even if discarded in filthy mud for hundreds of thousands of kalpas. After this, if someone picks it up, washes it clean, and carefully protects it from falling again, then this Mani jewel, having been washed and cared for, will regain its purity and not lose its precious nature. Likewise, Ananda! All Tathagatas, in their past lives while still on the path of practice, knew that the nature of the realm of sentient beings (Sattvaloka, the world inhabited by sentient beings) is pure, but it is defiled by the afflictions of adventitious dust. The Buddhas and Tathagatas thought thus: \'The afflictions of adventitious dust do not enter the pure nature of sentient beings; these defilements of afflictions are merely external obstacles and coverings, arising from false thoughts. We can expound the profound and subtle Dharma for all sentient beings, removing the obstacles of afflictions. We should not generate inferior thoughts, but with great aspiration, we should generate respect for all sentient beings, generate reverence for the great teacher, generate Prajna (Prajna, wisdom), generate Dhyana (Dhyana, meditation), generate great compassion. Relying on these five methods, Bodhisattvas (Bodhisattva, one who aspires to Buddhahood) can enter the stage of Avaivartika (Avaivartika, non-retrogression).\' These Bodhisattvas further thought: \'These defilements of afflictions have no power, no ability, they are not in accordance with the fundamental nature, they have no real substance, no place to rely on, the most pure substance, therefore they have no substance. They arise from false thoughts and inverted habits, just as earth, water, and wind rely on a basis to exist, but that basis itself has nothing to rely on. Afflictions are also like this, without a real basis. If one truly knows, correctly thinks, and observes, then these afflictions will not arise in opposition. I should now observe, so that these afflictions cannot defile me. If there are any afflictions that cannot defile me, that is excellent. If I allow myself to be defiled by afflictions, how can I expound the Dharma for sentient beings and liberate them from the bonds of afflictions? Therefore, I should now abandon afflictions, I should expound the true Dharma and liberate sentient beings from their bonds. If there are any afflictions that allow the cycle of birth and death to continue, and are in accordance with good roots, then I should embrace such afflictions.\'" ] }

，為成熟眾產生熟佛法。』如是，阿難！如來在因地中，依如實知、依如量修，達如來界無染無著，能入生死輪轉生死，非煩惱縛證大方便，住無住處寂靜涅槃，速得阿耨多羅三藐三菩提。

「阿難！是如來界無量無邊，諸煩惱㲉之所隱蔽，隨生死流漂沒六道無始輪轉，我說名眾生界。阿難！是眾生界，于生死苦而起厭離除六塵欲，依八萬四千法門十波羅蜜所攝，修菩提道，我說名菩薩。阿難！是眾生界已得出離諸煩惱㲉，過一切苦洗除垢穢，究竟淡然清凈澄潔，為諸眾生之所愿見，微妙上地一切智地一切無礙，入此中住至無比能，已得法王大自在力，我說名多陀阿伽度、阿羅訶、三藐三佛陀。

「阿難！是如來界於三位中一切處等，悉無掛礙本來寂靜。譬如虛空，一切色種不能覆、不能滿、不能塞，若土器、若銀器、若金器，虛空處等。如來界者亦復如是，於三位中一切處等悉無掛礙。阿難！一切如來在因地時，依如實知、依如量修，觀如來界五種功德，不可說無二相，過一異、過覺觀境界，一切處一味。菩薩見已，除眾生相、除法異相、除大結相，依無礙智，于眾生相續中觀如來界，興奇異意：『咄哉眾生，如來即在眾生身內，如理不見如來。』是故我說具分聖道，開解無始相結覆障，令諸眾生因聖

【現代漢語翻譯】現代漢語譯本：爲了成熟的眾生而成熟佛法。』阿難！如來在因地中，依據如實的認知、依據如量的修行，通達如來界沒有染污和執著，能夠進入生死輪迴並從中解脫，不是被煩惱束縛而是證得大方便，安住于無所住處的寂靜涅槃，迅速證得阿耨多羅三藐三菩提（無上正等正覺）。

『阿難！這如來界是無量無邊的，被各種煩惱覆蓋隱藏，隨著生死之流漂泊沉沒於六道輪迴之中，無始無終地輪轉，我稱之為眾生界。阿難！這眾生界，對於生死之苦生起厭離，去除六塵之慾，依靠八萬四千法門和十波羅蜜（十種到彼岸的方法）所攝持，修習菩提道，我稱之為菩薩。阿難！這眾生界已經得出離各種煩惱的覆蓋，超越一切痛苦，洗除污垢，達到究竟的淡泊寧靜、清凈澄澈，為所有眾生所希望見到，是微妙的上地、一切智地、一切無礙，進入其中安住達到無比的能力，已經獲得法王的大自在力，我稱之為多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等覺者）。』

『阿難！這如來界在三種位次中一切處都是平等的，沒有任何阻礙，本來就是寂靜的。譬如虛空，一切色種都不能覆蓋、不能充滿、不能阻塞，無論是土器、銀器還是金器，虛空都是平等的。如來界也是這樣，在三種位次中一切處都是平等的，沒有任何阻礙。阿難！一切如來在因地時，依據如實的認知、依據如量的修行，觀察如來界的五種功德，是不可說、無二相的，超越了一和異、超越了覺和觀的境界，一切處都是同一味道。菩薩見到后，去除眾生相、去除法異相、去除大結相，依靠無礙的智慧，在眾生相續中觀察如來界，生起奇異的想法：『咄哉！眾生啊，如來就在眾生身內，只是沒有如理如實地見到如來。』因此我說具足聖道，開解無始以來的相互糾結的覆蓋和障礙，使眾生因為聖

【English Translation】 English version: 『To mature beings, to mature the Dharma.』 Thus, Ānanda! The Tathāgata (如來 - Thus Gone One) in the causal stage, relying on true knowledge, relying on measured practice, understands the Tathāgata-dhātu (如來界 - Tathagata-realm) as without defilement or attachment, able to enter and exit the cycle of birth and death, not bound by afflictions but attaining great skillful means, dwelling in the un-dwelling place of tranquil Nirvāṇa, quickly attaining Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提 - unsurpassed, complete and perfect enlightenment).

『Ānanda! This Tathāgata-dhātu is immeasurable and boundless, concealed by the cocoon of all afflictions, drifting and sinking in the stream of birth and death, revolving endlessly in the six realms, which I call the realm of sentient beings. Ānanda! This realm of sentient beings, arising from aversion to the suffering of birth and death, removing the desires of the six dusts, relying on the eighty-four thousand Dharma gates encompassed by the ten Pāramitās (波羅蜜 - perfections), cultivating the Bodhi path, I call a Bodhisattva. Ānanda! This realm of sentient beings has already escaped the cocoon of all afflictions, transcended all suffering, washed away defilements, ultimately becoming serene, pure, and clear, desired to be seen by all sentient beings, the subtle supreme ground, the ground of all-knowing, all unobstructed, entering and dwelling in this, reaching incomparable ability, having already obtained the great sovereign power of the Dharma King, I call a Tathāgata (多陀阿伽度 - Thus Gone One), Arhat (阿羅訶 - Worthy One), Samyak-saṃbuddha (三藐三佛陀 - Perfectly Enlightened One).』

『Ānanda! This Tathāgata-dhātu is equal in all places in the three positions, completely without obstruction, originally tranquil. Just like space, all kinds of colors cannot cover it, cannot fill it, cannot block it, whether it is an earthenware vessel, a silver vessel, or a gold vessel, space is equal in all. The Tathāgata-dhātu is also like this, equal in all places in the three positions, completely without obstruction. Ānanda! All Tathāgatas in the causal stage, relying on true knowledge, relying on measured practice, observe the five kinds of merits of the Tathāgata-dhātu, which are inexpressible, without duality, transcending one and different, transcending the realm of perception and observation, all places are of one taste. Having seen this, Bodhisattvas remove the appearance of sentient beings, remove the appearance of difference in dharmas, remove the appearance of great knots, relying on unobstructed wisdom, observe the Tathāgata-dhātu in the continuum of sentient beings, giving rise to a strange thought: 『Alas! Sentient beings, the Tathāgata is within the body of sentient beings, but they do not see the Tathāgata according to the truth.』 Therefore, I speak of the complete holy path, to unravel the coverings and obstructions of beginningless mutual entanglement, so that sentient beings, because of the holy

道力破除相結，自能證見如理如來真實平等。何因如此？一切眾生執相所縛，不識如來、不得如來、不見如來。阿難！如來昔在因地，觀如來界通達明瞭，正覺眾法悉平等如，正轉無上微妙法輪，正直成熟聖弟子眾，無量無邊恭敬圍繞，住于無餘清涼涅槃，乃至世界窮盡不捨眾生為利益事。

「阿難！是如來界自性凈故，于眾生處無異相故、無差別故，極隨平等清亮潤滑，最妙柔賢與其相應。阿難！譬如水界自性清潤，能攝能潤能長一切藥草樹木。如是，阿難！一切諸佛在因地中，依如來界修行善根利益眾生，為此事故來入三界現生老病死，是諸菩薩生老等苦非真實有。何以故？已如實見如來界故。阿難！譬如豪富長者惟有一男端正聰黠，保念愛惜瞻視養護情無暫舍。是兒稚小貪樂舞戲，不悟腳跌墮大深坑糞穢死屍膀爛臭處。其兒母親及余眷屬，見子墮坑驚喚大叫，嗚呼痛哉煩冤懊惱。是諸親屬雖復悲號而身無力怯弱，不能入此深坑救拔子苦。是時長者速疾馳還，念子心重不厭臭穢，自入坑中捉子牽出。如是，阿難！我作此喻以顯實義，所言死屍糞坑譬於三界；其一子者譬凡夫眾生；母及眷屬譬聲聞緣覺，是二乘人見諸眾生漂沒有流沉溺生死，雖復憂念傷嘆慈愍，無力無能濟拔令出；豪富長者即是菩薩，清凈無

【現代漢語翻譯】現代漢語譯本：以道的力量破除各種表象的束縛，自然能夠證悟到符合真理的如來真實平等之境。為什麼會這樣呢？因為一切眾生都執著于表象而被束縛，因此不能認識如來、不能得到如來、不能見到如來。阿難（Ananda，佛陀的十大弟子之一）！如來過去在因地修行時，觀察如來之境界通達明瞭，正確覺悟到一切諸法都是平等如一的，從而開始轉動無上微妙的法輪，正直地教化成熟聖弟子們，無量無邊的眾生恭敬圍繞，最終安住于沒有餘留的清涼涅槃之境，乃至世界終結之時，也不放棄爲了利益眾生而行事。

阿難（Ananda）！因為如來之境界自性清凈，所以在眾生之處沒有差異之相、沒有差別之故，極其隨順平等，清亮潤滑，最微妙的柔和賢善與之相應。阿難（Ananda）！譬如水界自性清澈滋潤，能夠攝取、滋潤、生長一切藥草樹木。如此，阿難（Ananda）！一切諸佛在因地修行時，依靠如來之境界修行善根，利益眾生，因此才進入三界，示現生老病死。這些菩薩所經歷的生老等苦並非真實存在。為什麼呢？因為他們已經如實地見到了如來之境界。阿難（Ananda）！譬如一位豪富的長者只有一個兒子，端正聰慧，他珍愛憐惜，時刻關注照料，感情沒有片刻的離開。這個孩子年幼貪玩，不小心失足掉入一個充滿糞便、腐爛屍體、散發惡臭的大深坑。他的母親和其餘親屬，看到孩子掉入坑中，驚慌大叫，悲痛呼喊，煩惱懊悔。這些親屬雖然悲傷哭號，但自身無力怯弱，不能進入這個深坑救出孩子。這時，長者迅速趕回來，因為思念兒子心切，不嫌棄污穢惡臭，親自進入坑中，抓住兒子拉了出來。如此，阿難（Ananda）！我用這個比喻來顯示真實的意義，所說的死屍糞坑比喻三界；其中的一個兒子比喻凡夫眾生；母親和眷屬比喻聲聞緣覺（Sravaka and Pratyekabuddha，小乘佛教的兩種修行者），這二乘人看到眾生漂泊沉沒，沉溺於生死輪迴之中，雖然憂慮思念，傷感嘆息，慈悲憐憫，卻沒有力量和能力救拔他們出來；豪富長者就是菩薩，清凈無

【English Translation】 English version: By the power of the Path, breaking through the bonds of appearances, one can naturally realize the true and equal state of the Tathagata (如來, another name for Buddha, meaning 'Thus Come One') in accordance with the truth. Why is this so? Because all sentient beings are bound by their attachment to appearances, and therefore cannot recognize the Tathagata, cannot attain the Tathagata, and cannot see the Tathagata. Ananda (阿難, Buddha's attendant)! In the past, when the Tathagata was in the stage of causal practice, he observed the realm of the Tathagata with thorough understanding and clarity, correctly realizing that all dharmas (法, teachings or phenomena) are equal and the same. Thus, he began to turn the unsurpassed and subtle Dharma wheel (法輪, the wheel of Dharma, symbolizing the teachings of Buddhism), righteously maturing the assembly of noble disciples. Limitless and boundless beings respectfully surrounded him, and he dwelt in the state of Nirvana (涅槃, liberation from suffering) without remainder of defilements, even until the end of the world, never abandoning the work of benefiting sentient beings.

Ananda (阿難)! Because the realm of the Tathagata is pure in its self-nature, there is no difference in appearance or distinction in the place of sentient beings. It is extremely compliant and equal, clear, bright, smooth, and the most subtle gentleness and virtue are in accordance with it. Ananda (阿難)! For example, the water element is clear and moist in its self-nature, able to gather, moisten, and grow all herbs, trees, and plants. Likewise, Ananda (阿難)! All Buddhas, in their stage of causal practice, rely on the realm of the Tathagata to cultivate good roots and benefit sentient beings. For this reason, they enter the Three Realms (三界, the realm of desire, the realm of form, and the realm of formlessness) and manifest birth, old age, sickness, and death. The suffering of birth, old age, and so on, experienced by these Bodhisattvas (菩薩, beings who seek enlightenment) are not truly existent. Why? Because they have already truly seen the realm of the Tathagata. Ananda (阿難)! For example, a wealthy elder has only one son, who is handsome and intelligent. He cherishes, loves, watches over, and cares for him, his affection never wavering for a moment. This child, being young and fond of dancing and playing, carelessly stumbles and falls into a large, deep pit filled with excrement, decaying corpses, and foul odors. His mother and other relatives, seeing the child fall into the pit, cry out in alarm, wailing in pain, filled with vexation and regret. Although these relatives grieve and weep, they are weak and powerless, unable to enter this deep pit to rescue the child from his suffering. At this time, the elder quickly returns, his mind heavy with thoughts of his son, not repulsed by the filth and stench, and personally enters the pit, grabs his son, and pulls him out. Likewise, Ananda (阿難)! I use this analogy to reveal the true meaning. The corpses and excrement pit are analogous to the Three Realms; the one son is analogous to ordinary sentient beings; the mother and relatives are analogous to Sravakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas). These two vehicles (小乘佛教的兩種修行者) see sentient beings drifting, sinking, and drowning in the cycle of birth and death, and although they worry, think, grieve, sigh, and have compassion, they lack the strength and ability to rescue them and bring them out. The wealthy elder is the Bodhisattva, pure and without

垢無穢濁心，已能證見未曾習法，來入生死臭惡之處，而現受身濟拔眾生。阿難當知，如是菩薩大悲希有不可言說，超出三界脫諸累縛，更入三界受三有生，因漚和拘舍羅，攝持波若波羅蜜，雖有煩惱不能點污，演說正法滅眾生苦。阿難！是如來界大威神、無變異柔潤故，汝應知。阿難！是眾生界是諸聖性，無修無不修，無行無不行，無心無心法，無業無果報，無苦無樂得入是處，是性平等，是性無異相，是性遠離，是性隨從，是性廣大，是性無我所，是性無高下，是性真實，是性無盡，是性常住，是性明凈。阿難！云何是性是諸聖性？一切聖法緣此得成，一切聖人依因此性而得顯現，故我說之為諸聖性。

「阿難！我今說如來性，過恒沙數一切如來不共真實，從此法出而得顯現，名如來界。信樂正說深味愛重，一切聖賢人戒定慧身即得成就，是故此法名為法身。是法者相攝、不相離，不捨智、非有解，是依、是持、是處，若法不相攝相離、舍智有解，亦是依是持是處，是故我說，一切法藏無變異故名為如如，無顛倒故名為實際，過一切相名為寂滅，聖人行處無分別智之境界故名第一義。阿難！是如來界，非有非無、不染不凈，自性無垢、清凈相應，汝當知！

「阿難！云何如來為界不可思議？阿難！是

如來界在有垢地，凈不凈法俱在一時，是處不可思惟，依甚深理而得解脫，成阿羅漢、成辟支佛，非其境界。阿難！有二種法不可通達：一者自性清凈法界不可通達；二者煩惱垢障不可通達，惟阿毗跋致菩薩與大法相應，能聽能受能持。諸菩薩、聲聞、緣覺，信佛語故得知此法。阿難！如來為此界性不可思議。」

無上依經菩提品第三

佛告阿難：「何者如來阿耨多羅三藐三菩提？諸佛婆伽婆在無漏界，一切障永盡，轉依寂靜明凈。是無上菩提與十種分相應，汝當知。何等為十？一者自性，二者因緣，三者惑障，四者至果，五者作事，六者相攝，七者行處，八者常住，九者不共，十者不可思惟。

「阿難！何者名為菩提自性？十地十波羅蜜，如理如量修出離道，所得轉依寂靜明凈，聲聞緣覺非其境界，是即名為菩提自性。阿難！是界未除煩惱㲉，我說名如來藏至極清凈，是名轉依法。有四種相：一者生起緣故，二者滅盡緣故，三者正熟思量所知法果故，四者最清凈法界體故。何者名生起緣？出一切世如來相續，是菩提道生起緣處。何者名滅盡緣？三品煩惱根本種類，依因此法永滅盡故。何者所知法果？已正通達所知真如，證得果故。何者名法界體？滅諸相結最凈法界，所顯現故。阿難！是轉依相，

【現代漢語翻譯】現代漢語譯本：如來界存在於有垢染之地，清凈與不凈之法同時存在，這個境界是不可思議的，需要依靠甚深的道理才能得到解脫。即使是成就阿羅漢、辟支佛，也無法達到這種境界。阿難！有兩種法是無法完全通達的：一是自性清凈的法界不可通達；二是煩惱垢障不可通達，只有阿毗跋致菩薩（不退轉菩薩）與大法相應，才能聽聞、接受和奉持。諸位菩薩、聲聞、緣覺，因為相信佛的教誨才能得知此法。阿難！如來所說的這個界性是不可思議的。

《無上依經·菩提品》第三

佛告訴阿難：『什麼是如來的阿耨多羅三藐三菩提（無上正等正覺）？諸佛婆伽婆（世尊）在無漏界，一切障礙永遠斷盡，轉變所依而達到寂靜明凈的境界。這無上菩提與十種分相應，你應該知道。哪十種呢？一是自性，二是因緣，三是惑障，四是至果，五是作事，六是相攝，七是行處，八是常住，九是不共，十是不可思議。』

『阿難！什麼叫做菩提自性？十地（菩薩修行的十個階段）和十波羅蜜（十種到達彼岸的方法），如理如量地修習出離之道，所得到的轉變所依是寂靜明凈的，聲聞和緣覺無法達到這種境界，這就是菩提自性。阿難！這個界性在未去除煩惱㲉（煩惱的覆蓋）時，我稱之為如來藏（如來所藏的清凈自性），達到極其清凈的狀態，這就是轉依法。它有四種相：一是生起緣故，二是滅盡緣故，三是正熟思量所知法果故，四是最清凈法界體故。什麼是生起緣？生出一切世間的如來相續，這是菩提道生起的因緣之處。什麼是滅盡緣？三品煩惱（三種煩惱）的根本種類，依靠此法而永遠滅盡。什麼是所知法果？已經正確通達所知真如（事物的真實本性），證得果位。什麼是法界體？滅除各種相結（各種執著），最清凈的法界所顯現的。阿難！這就是轉依的相。』

【English Translation】 English version: The Tathāgata-dhātu (Realm of the Tathāgata) exists in the defiled ground, where pure and impure dharmas (phenomena) coexist simultaneously. This state is inconceivable and can only be liberated through profound principles. Even Arhats (worthy ones) and Pratyekabuddhas (solitary Buddhas) cannot attain this realm. Ānanda! There are two types of dharmas that cannot be fully comprehended: first, the self-nature of the pure Dharma-dhātu (Realm of Dharma) is incomprehensible; second, the defilements and obscurations of afflictions are incomprehensible. Only the Avaivartika Bodhisattvas (non-regressing Bodhisattvas) who are in accordance with the Great Dharma can hear, receive, and uphold it. All Bodhisattvas, Śrāvakas (hearers), and Pratyekabuddhas can know this Dharma because they believe in the Buddha's words. Ānanda! The Tathāgata speaks of this inconceivable nature of the dhātu.

The Third Chapter on Bodhi from the Anuttarāśraya Sūtra (The Sutra of the Supreme Reliance)

The Buddha told Ānanda: 'What is the Tathāgata's Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment)? The Buddhas, the Bhagavats (World-Honored Ones), are in the Anāsrava-dhātu (Realm without outflows), where all obstacles are eternally extinguished, and the basis is transformed into serene luminosity. This unsurpassed Bodhi corresponds to ten aspects, which you should know. What are the ten? First, self-nature; second, conditions; third, afflictive obscurations; fourth, attainment of the fruit; fifth, actions; sixth, mutual inclusion; seventh, the place of practice; eighth, permanence; ninth, non-commonality; and tenth, inconceivability.'

'Ānanda! What is called the self-nature of Bodhi? The ten Bhūmis (ten stages of Bodhisattva practice) and the ten Pāramitās (ten perfections), cultivating the path of liberation in accordance with principle and measure, the transformation of the basis attained is serene luminosity. Śrāvakas and Pratyekabuddhas cannot reach this state; this is the self-nature of Bodhi. Ānanda! When this dhātu has not yet removed the kleśa-āvaraṇa (covering of afflictions), I call it the Tathāgatagarbha (Womb of the Tathāgata), which is supremely pure; this is the Dharma of transformation. It has four aspects: first, because of the arising condition; second, because of the extinguishing condition; third, because of the fruit of the Dharma known through proper maturation and contemplation; fourth, because of the essence of the most pure Dharma-dhātu. What is the arising condition? The continuous arising of all worldly Tathāgatas; this is the place where the Bodhi path arises. What is the extinguishing condition? The fundamental types of the three categories of afflictions are eternally extinguished by relying on this Dharma. What is the fruit of the knowable Dharma? Having correctly penetrated the knowable Suchness (true nature of things), one attains the fruit. What is the essence of the Dharma-dhātu? The most pure Dharma-dhātu, which manifests by extinguishing all fetters of appearances. Ānanda! This is the aspect of transformation.'

是轉依者，則佛婆伽婆無上菩提故名菩提性。

「阿難！有四種法為得無上菩提作因。何者為四？一者愿樂修習摩訶衍法，二者修習般若波羅蜜，三者修習破虛空三昧門，四者修習如來大悲。阿難！有四種惑障菩提果。何者為四？一者棄背大乘法，二者邪執我見，三者畏生死苦，四者不行利益他眾生事。阿難！有四種菩提無上勝果。何者為四？一者最凈，二者真我，三者妙樂，四者常住。」是時阿難聞佛語已，于眾會中即從座起，偏袒右肩右膝著地，曲躬恭敬頂禮佛足，合掌向佛而說偈言：

「能說能行甚深理，　　永度有流不退沒，　已過怨結諸怖畏，　　故我稽首問瞿曇。　云何法是菩提因？　　云何名障名為果？　惟愿慈善大悲尊，　　憐愍我等分別說。」

是時世尊唱言：「善哉阿難！能問如來甚深大義，汝行利益多眾生故，為令人天得道安樂。汝今諦聽，至心渴仰恭敬信受。」

「善哉世尊！愿樂欲聞。」

佛告阿難：「世間中有三品眾生：一者著有、二者著無、三者不著有無。著有者復有二種：一者背涅槃道無涅槃性，不求涅槃愿樂生死；二者於我法中不生渴仰，誹謗大乘。阿難！是等眾生非佛弟子，佛非大師非歸依處。如是人等已住愚盲，必墮險怖大闇之中，于曠野

【現代漢語翻譯】現代漢語譯本：是轉依者，那麼佛婆伽婆（Bhagavan，世尊）的無上菩提，因此名為菩提性。『阿難（Ananda，佛陀的侍者）！有四種法可以作為獲得無上菩提的因。哪四種呢？一是愿樂修習摩訶衍法（Mahayana，大乘法），二是修習般若波羅蜜（Prajna Paramita，智慧到彼岸），三是修習破虛空三昧門，四是修習如來大悲。阿難！有四種惑會障礙菩提果。哪四種呢？一是棄背大乘法，二是邪執我見，三是畏懼生死之苦，四是不行利益其他眾生的事情。阿難！有四種菩提無上殊勝的果。哪四種呢？一是至為清凈，二是真實自我，三是妙樂，四是常住。』這時阿難聽了佛的話后，在大眾中立即從座位上站起，偏袒右肩，右膝著地，彎腰恭敬地頂禮佛足，合掌向佛而說偈語：『能夠說也能夠行甚深的道理，永遠度過有流（輪迴）而不退沒，已經度過怨結和各種怖畏，所以我稽首問瞿曇（Gautama，佛陀的姓氏）。什麼樣的法是菩提的因？什麼叫做障礙，什麼叫做果？惟愿慈善大悲的世尊，憐憫我們，為我們分別解說。』這時世尊讚歎說：『善哉阿難！能夠問如來甚深的大義，你行利益眾多眾生的事情，爲了使人天得到安樂。你現在仔細聽，至心渴求仰慕，恭敬信受。』『善哉世尊！我願意聽。』佛告訴阿難：『世間中有三種眾生：一是執著于有，二是執著于無，三是不執著于有無。執著于有的人又有兩種：一種是背離涅槃之道，沒有涅槃的本性，不尋求涅槃，愿樂於生死；另一種是在我的法中不生渴求仰慕之心，誹謗大乘。阿難！這些眾生不是佛的弟子，佛不是他們的大師，也不是他們的歸依之處。這樣的人已經住在愚昧盲目的狀態中，必定墮入險惡恐怖的大黑暗之中，在曠野

【English Translation】 English version: 'It is the transformation of the basis that the unsurpassed Bodhi of the Buddha Bhagavan (Bhagavan, The Blessed One) is called the nature of Bodhi.' 'Ananda (Ananda, Buddha's attendant)! There are four dharmas that act as causes for attaining unsurpassed Bodhi. What are the four? First, the aspiration to joyfully cultivate the Mahayana Dharma (Mahayana, The Great Vehicle), second, the cultivation of Prajna Paramita (Prajna Paramita, Perfection of Wisdom), third, the cultivation of the Samadhi Door of Breaking the Void, and fourth, the cultivation of the Great Compassion of the Tathagata. Ananda! There are four kinds of delusion that obstruct the fruit of Bodhi. What are the four? First, abandoning the Mahayana Dharma, second, the deluded attachment to the view of self, third, the fear of the suffering of birth and death, and fourth, not engaging in activities that benefit other sentient beings. Ananda! There are four kinds of unsurpassed and supreme fruits of Bodhi. What are the four? First, utmost purity, second, true self, third, wonderful bliss, and fourth, permanence.' At that time, Ananda, having heard the Buddha's words, immediately arose from his seat in the assembly, bared his right shoulder, knelt on his right knee, bowed respectfully, prostrated himself at the Buddha's feet, and, with palms joined, spoke the following verse to the Buddha: 'Able to speak and able to practice profound principles, forever crossing the stream of existence without falling back, having already passed beyond the bonds of enmity and all fears, therefore I bow my head and ask Gautama (Gautama, Buddha's family name). What kind of dharma is the cause of Bodhi? What is called an obstruction, and what is called a fruit? May the benevolent and compassionate World-Honored One, have compassion on us and explain them separately.' At that time, the World-Honored One exclaimed: 'Excellent, Ananda! Able to ask the Tathagata about profound and great meanings, you act to benefit many sentient beings, in order to enable humans and devas to attain the path to peace and happiness. Now listen carefully, with a sincere heart of longing and reverence, respectfully believe and accept.' 'Excellent, World-Honored One! I wish to hear.' The Buddha told Ananda: 'In the world, there are three kinds of beings: first, those who are attached to existence; second, those who are attached to non-existence; and third, those who are not attached to either existence or non-existence. Those who are attached to existence are of two kinds: one, those who turn their backs on the path of Nirvana, do not have the nature of Nirvana, do not seek Nirvana, and delight in birth and death; and two, those who do not generate longing and reverence in my Dharma and slander the Mahayana. Ananda! These beings are not disciples of the Buddha, the Buddha is not their teacher, nor is he their refuge. Such people already dwell in ignorance and blindness, and will surely fall into the perilous and fearful great darkness, in the wilderness

地更入黑穢棘刺稠林，以生死縛作於後際，落闡提網不能自出。著斷無者亦有二種：一者行無方便，二者行有方便。行無方便復有二人：一者在佛法外九十六種異學外道，如支羅歌波育婆等；二者在佛法中能生信心，堅著我見不愛正理。我說此人同彼外道。復有增上慢人，在正法中觀空，生於有無二見。是真空者，直向無上菩提一道凈解脫門、如來顯了開示正說，于中生空見，我說不可治。阿難！若有人執我見如須彌山大，我不驚怪亦不毀呰；增上慢人執著空見，如一毛髮作十六分，我不許可。行有方便亦有二人：一聲聞乘，唯修自利而不能為利益他事；二緣覺乘，少能利他少事而住少得云足。不著有無者，最上利根修行大乘，是人不著生死如、闡提不行無方便如、外道不行有方便如，二乘雲何而行？觀于生死及涅槃界平等一相，至得正道其心安止，住無住處清凈涅槃，遊行生死不被染污，修大悲心以為根本，志力高強堅住不動。」

佛言：「阿難！若人貪著三有、誹謗大乘，名一闡提，墮邪定聚。若人著無行無方便，墮不定聚。復有著無行有方便，不著有無行平等道，名正定聚。阿難！不著有無修行平等，惟除此人余有四人：一者一闡提、二者外道、三者聲聞、四者緣覺。有四惑障，不能證得如來法身無上菩

【現代漢語翻譯】現代漢語譯本：深入到更加黑暗、污穢、荊棘叢生的森林中，被生死之繩束縛在身後，落入一闡提（斷善根者）的羅網，無法自己脫身。執著于斷滅論的人也有兩種：一種是沒有方便法門，一種是有方便法門。沒有方便法門的人又有兩種：一種是在佛法之外的九十六種異學外道，如支羅歌波育婆等；一種是在佛法之中，雖然能生起信心，卻堅固地執著於我見，不喜愛正理。我說這種人和那些外道一樣。還有增上慢的人，在正法中觀空，卻生起有和無兩種見解。對於真正的空性，直接通向無上菩提的唯一清凈解脫之門，如來明白地開示和正確地宣說，他們卻在其中產生空見，我說這種人是不可救治的。阿難（佛弟子名）！如果有人執著於我見，像須彌山（佛教中的聖山）那麼大，我不會驚怪也不會譭謗；但增上慢的人執著于空見，像一根毛髮分成十六份那麼細微，我也是不認可的。有方便法門的人也有兩種：一種是聲聞乘（小乘佛教）的修行者，只修習自利，而不能為他人利益做事情；一種是緣覺乘（中乘佛教）的修行者，稍微能夠利益他人一些事情，就安於現狀，認為自己已經足夠了。不執著于有和無的人，是最上等的利根，修行大乘佛法，這種人不執著于生死，不像一闡提那樣不行方便法門，不像外道那樣不行有方便法門，二乘（聲聞乘和緣覺乘）又該如何修行呢？他們觀察生死和涅槃（佛教最高境界）的界限，是平等不二的，達到證得正道，內心安穩平靜，安住在無所住處的清凈涅槃中，生死不能夠染污他們，修習大悲心作為根本，志向和力量高強，堅定不動搖。

佛說：『阿難！如果有人貪戀執著於三有（欲有、色有、無色有），誹謗大乘佛法，就叫做一闡提，墮入邪定聚（無法解脫的群體）。如果有人執著于無，修行沒有方便法門，就墮入不定聚（不確定能否解脫的群體）。還有執著于有和無，修行有方便法門，不執著于有和無，修行平等之道，就叫做正定聚（確定能夠解脫的群體）。阿難！不執著于有和無，修行平等之道的人，只有這一種，其餘還有四種人：一種是一闡提，一種是外道，一種是聲聞，一種是緣覺。他們有四種迷惑和障礙，不能夠證得如來法身無上的菩提（智慧）。』

【English Translation】 English version: They delve deeper into the darker, more defiled, and thorn-filled forests, bound by the ropes of birth and death to their past, falling into the net of the icchantikas (those who have severed their roots of goodness), unable to free themselves. Those attached to nihilism are also of two kinds: one without skillful means, and the other with skillful means. Those without skillful means are again of two kinds: one is the ninety-six kinds of heretical non-Buddhist schools, such as the Cīvarakas, Gopālakas, and Ajivikas; the other is within the Buddhadharma, who can generate faith but stubbornly cling to their ego-view and do not love the correct principles. I say that these people are the same as those heretics. There are also those with increased arrogance, who contemplate emptiness within the correct Dharma but generate views of existence and non-existence. Regarding true emptiness, the single pure gate of liberation that directly leads to unsurpassed bodhi (enlightenment), which the Tathagata (Buddha) clearly reveals and correctly expounds, they generate a view of emptiness within it; I say that such people are incurable. Ananda (name of a Buddha's disciple)! If someone clings to the ego-view as large as Mount Sumeru (sacred mountain in Buddhism), I am not surprised or critical; but if someone with increased arrogance clings to the view of emptiness as fine as one hair split into sixteen parts, I do not approve. Those with skillful means are also of two kinds: one is the Śrāvakayāna (the vehicle of the Hearers), who only cultivate for their own benefit and cannot do things to benefit others; the other is the Pratyekabuddhayāna (the vehicle of Solitary Buddhas), who can slightly benefit others with a few things and are content with little attainment. Those who do not cling to existence or non-existence are of the highest capacity, practicing the Mahāyāna (Great Vehicle); these people do not cling to birth and death like the icchantikas who do not practice skillful means, or like the heretics who do not practice with skillful means. How do the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) practice? They observe the realms of birth and death and nirvana (the highest state in Buddhism) as equal and of one nature, reaching the attainment of the correct path, their minds are peaceful and stable, dwelling in the pure nirvana of non-abiding, birth and death cannot defile them, cultivating great compassion as the foundation, with high aspirations and strength, firmly abiding without wavering.

The Buddha said, 'Ananda! If someone is greedy and attached to the three realms of existence (the desire realm, the form realm, and the formless realm) and slanders the Mahāyāna Dharma, they are called icchantikas, falling into the group of those with wrong destinies (those who cannot be liberated). If someone clings to non-existence and practices without skillful means, they fall into the group of those with uncertain destinies (those whose liberation is uncertain). There are also those who cling to existence and non-existence, practice with skillful means, do not cling to existence or non-existence, and practice the path of equality; they are called the group of those with right destinies (those who are certain to be liberated). Ananda! Those who do not cling to existence or non-existence and practice the path of equality are only of this one kind; there are four other kinds of people: one is the icchantika, one is the heretic, one is the Śrāvaka, and one is the Pratyekabuddha. They have four kinds of delusions and obstacles, and cannot attain the Dharmakaya (the body of the Dharma) of the Tathagata and unsurpassed bodhi (wisdom).'

提。何者為四？棄捨大乘是闡提障；為除此障，我說菩薩修行信樂大乘真法。於一切處謬執我見，是外道障；為除此障，我說菩薩修行般若波羅蜜法。于生死中厭畏疲極是聲聞障；為除此障，我說菩薩修行破虛空三昧門。背利益他小事為足是緣覺障；為除此障，我說菩薩修行大悲。是四種人有四種惑，為除此惑說四聖道，因此勝道治四顛倒，能證如來無上最妙法身四德波羅蜜果。

「阿難！色等諸法悉皆無常而生常想，諸法皆苦而生樂想，諸法無我而生我想，諸法不凈而生凈想，是名顛倒。觀色等法是無常苦無我不凈，不名顛倒；是不顛倒，若觀如來妙德法身，即成顛倒。治此顛倒，我說如來法身四德。何者為四？一者常住波羅蜜、二者安樂波羅蜜、三者真我波羅蜜、四者清凈波羅蜜。阿難！一切凡夫執內五陰起顛倒見，于無常中而生常見，于實苦中而生樂見，于無我中而生我見，于不凈中而生凈見。阿難！如來法身是一切種智之境界故，聲聞緣覺不能觀察如來法身，顛倒修習不可拔斷。云何如此？如來法身最勝常住應當修習，背常住修住無常修；如來法身最上妙樂應當修習，背妙樂修住于苦修；如來法身最勝真我應當修習，背真我修住無我修；如來法身最極清凈應當修習，背清凈修住不清凈修。因此倒修聲聞

【現代漢語翻譯】現代漢語譯本：提問：什麼是四種障礙？捨棄大乘佛法是成為闡提（斷善根的人）的障礙；爲了消除這種障礙，我說菩薩應當修行信樂大乘真實佛法。在任何情況下都錯誤地執著于『我』的觀念，這是外道的障礙；爲了消除這種障礙，我說菩薩應當修行般若波羅蜜法（通過智慧到達彼岸的方法）。在生死輪迴中感到厭倦和疲憊，這是聲聞乘（小乘佛教）的障礙；爲了消除這種障礙，我說菩薩應當修行破虛空三昧門（一種禪定境界）。滿足於只利益自己的小事，這是緣覺乘（獨立覺悟者）的障礙；爲了消除這種障礙，我說菩薩應當修行大悲心。這四種人有四種迷惑，爲了消除這些迷惑，宣說了四聖道（苦、集、滅、道），因此用殊勝的道來對治四種顛倒，能夠證得如來無上最妙的法身四德波羅蜜果（常、樂、我、凈）。阿難（佛陀的弟子）！色（物質）、受（感受）、想（思維）、行（意志）、識（認知）等諸法，本來都是無常的，卻產生常的念頭；諸法本來都是苦的，卻產生樂的念頭；諸法本來都是無我的，卻產生我的念頭；諸法本來都是不凈的，卻產生凈的念頭，這叫做顛倒。觀察色等諸法是無常、苦、無我、不凈的，不叫做顛倒；這是不顛倒，如果觀察如來妙德法身，就成了顛倒。爲了對治這種顛倒，我說如來法身具有四德。什麼是四德？一是常住波羅蜜（永恒不變的彼岸），二是安樂波羅蜜（安樂的彼岸），三是真我波羅蜜（真我的彼岸），四是清凈波羅蜜（清凈的彼岸）。阿難！一切凡夫執著于內在的五蘊（色、受、想、行、識），產生顛倒的見解，在無常中產生常的見解，在真實的痛苦中產生快樂的見解，在無我中產生我的見解，在不凈中產生清凈的見解。阿難！如來法身是一切種智（佛陀的智慧）的境界，所以聲聞和緣覺無法觀察如來法身，顛倒的修習是無法斷除的。為什麼這樣說呢？如來法身是最殊勝的常住，應當修習，卻背離常住而修習無常；如來法身是最上妙樂，應當修習，卻背離妙樂而修習痛苦；如來法身是最殊勝的真我，應當修習，卻背離真我而修習無我；如來法身是最極清凈，應當修習，卻背離清凈而修習不清凈。因此，這種顛倒的修習使得聲聞...

【English Translation】 English version: Question: What are the four obstacles? Abandoning the Mahayana (Great Vehicle) is an obstacle to becoming an Icchantika (one who has severed their roots of goodness); to remove this obstacle, I say that Bodhisattvas should cultivate faith and joy in the true Dharma of the Mahayana. Erroneously clinging to the view of 'self' in all situations is an obstacle of the heretics; to remove this obstacle, I say that Bodhisattvas should cultivate the Prajna Paramita (Perfection of Wisdom) Dharma. Feeling weary and exhausted in the cycle of birth and death is an obstacle of the Sravakas (Hearers, disciples of the Buddha); to remove this obstacle, I say that Bodhisattvas should cultivate the Samadhi (meditative absorption) gate of breaking through emptiness. Being content with small matters that only benefit oneself is an obstacle of the Pratyekabuddhas (Solitary Buddhas); to remove this obstacle, I say that Bodhisattvas should cultivate great compassion. These four types of people have four types of delusions; to remove these delusions, the Four Noble Truths (suffering, origin, cessation, path) are taught. Therefore, using the supreme path to counteract the four inversions, one can realize the unsurpassed and most wonderful Dharmakaya (Dharma Body) of the Tathagata (Thus Come One) with the four virtues of Paramita (perfection): permanence, bliss, self, and purity. Ananda (Buddha's disciple)! Phenomena such as form (rupa), sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are all impermanent, yet one generates the thought of permanence; all phenomena are suffering, yet one generates the thought of pleasure; all phenomena are without self, yet one generates the thought of self; all phenomena are impure, yet one generates the thought of purity. This is called inversion. Observing phenomena such as form as impermanent, suffering, without self, and impure is not called inversion; this is non-inversion. If one observes the wonderful and virtuous Dharmakaya of the Tathagata, it becomes inversion. To counteract this inversion, I say that the Dharmakaya of the Tathagata has four virtues. What are the four virtues? First is permanence Paramita, second is bliss Paramita, third is true self Paramita, and fourth is purity Paramita. Ananda! All ordinary beings cling to the inner five skandhas (form, sensation, perception, mental formations, consciousness) and generate inverted views, generating the view of permanence in impermanence, generating the view of pleasure in true suffering, generating the view of self in no-self, and generating the view of purity in impurity. Ananda! The Dharmakaya of the Tathagata is the realm of all-knowing wisdom (Buddha's wisdom), therefore Sravakas and Pratyekabuddhas cannot observe the Dharmakaya of the Tathagata, and inverted cultivation cannot be eradicated. Why is this so? The Dharmakaya of the Tathagata is the most supreme permanence and should be cultivated, but one turns away from permanence and cultivates impermanence; the Dharmakaya of the Tathagata is the most supreme bliss and should be cultivated, but one turns away from bliss and cultivates suffering; the Dharmakaya of the Tathagata is the most supreme true self and should be cultivated, but one turns away from true self and cultivates no-self; the Dharmakaya of the Tathagata is the most extreme purity and should be cultivated, but one turns away from purity and cultivates impurity. Therefore, this inverted cultivation causes the Sravakas...

緣覺所住之道，非是如來法身四德道所至處，是故法身常樂我凈非其境界。阿難！若有眾生信如來語，能見法身常樂我凈，是眾生者無顛倒心生真正見。云何如此？倒修聲聞緣覺所住之道，非是如來法身四德道所至處，是故法身常樂我凈非其境界。

「阿難！若有眾生信如來語，能見法身常樂我凈，是眾生者，無顛倒心生真正見。云何如此？阿難！如來法身是真常樂我凈波羅蜜。若有眾生因勝妙道觀如來身，是等眾生從明入明，從安隱處至勝樂處，是佛真子佛心愛念，從佛口出得佛成就，從法化生得法財分。阿難！一闡提人棄背正法，生死臭穢深心貪樂；為除此惑，我說修行愿樂大乘，依因此法得最凈果。阿難！一切外道邪執我見而生取著，色等諸法是無我相無諍故，三世佛一切處，及我說乃名真我。是諸外道執內五陰，而起我見心安快樂；為破此惑，是故我說修習般若波羅蜜，依因此法得真我果。阿難！聲聞人者怖畏生死，于苦滅處而生欣樂；為除此執，我說修習破虛空三昧門，依因此法得具足分，世出世樂波羅蜜果。阿難！緣覺人者不能觀察利益他事，與諸眾生不和合住，獨處思惟心安快樂；為除此執，我說修習菩薩大悲，依因此法恒遍十方，為諸眾生作利益事所留住故，得於常住波羅蜜果。阿難！因此四

【現代漢語翻譯】現代漢語譯本緣覺所居住的道，不是如來法身四德之道所能到達的地方，因此法身的常、樂、我、凈並非緣覺的境界。阿難（Ananda，佛陀的十大弟子之一）！如果有的眾生相信如來的話語，能夠見到法身的常、樂、我、凈，那麼這些眾生就沒有顛倒之心，生出真正的見解。為什麼這麼說呢？因為顛倒修習聲聞、緣覺所居住的道，不是如來法身四德之道所能到達的地方，因此法身的常、樂、我、凈並非他們的境界。『阿難！如果有的眾生相信如來的話語，能夠見到法身的常、樂、我、凈，那麼這些眾生就沒有顛倒之心，生出真正的見解。為什麼這麼說呢？阿難！如來的法身是真常樂我凈波羅蜜（paramita，到彼岸）。如果有的眾生因為殊勝微妙的道而觀察如來的身，這些眾生就是從光明進入光明，從安穩的地方到達殊勝快樂的地方，是佛的真子，是佛心所愛念的，從佛口而出，得到佛的成就，從法化生，得到法財的份額。阿難！一闡提（icchantika，斷善根的人）之人拋棄背離正法，對於生死的臭穢深深地貪戀快樂；爲了去除這種迷惑，我說修行愿樂大乘（Mahayana，大乘佛教），依靠這個法得到最清凈的果報。阿難！一切外道邪執於我見而生起取著，色等諸法是無我相，沒有爭論的緣故，三世佛（過去、現在、未來）在一切處，以及我所說的才叫做真我。這些外道執著于內在的五陰（skandha，構成個體存在的五種要素：色、受、想、行、識），而生起我見，內心安穩快樂；爲了破除這種迷惑，所以我說修習般若波羅蜜（Prajnaparamita，智慧到彼岸），依靠這個法得到真我的果報。阿難！聲聞（sravaka，聽聞佛法而修行的人）之人害怕生死，對於苦滅的地方而生起欣喜快樂；爲了去除這種執著，我說修習破虛空三昧門（samadhi，禪定），依靠這個法得到具足的份額，世間和出世間的快樂波羅蜜果。阿難！緣覺（pratyekabuddha，不依師教，自己覺悟的人）之人不能觀察利益他人的事情，與眾生不能和合相處，獨自居住思惟，內心安穩快樂；爲了去除這種執著，我說修習菩薩大悲（karuna，慈悲），依靠這個法恒常遍及十方，為眾生做利益的事情而停留居住，因此得到常住波羅蜜果。阿難！因為這四種……』

【English Translation】 English version The path where Pratyekabuddhas dwell is not the place reached by the four virtues of the Dharmakaya (Dharmakaya, the body of the Dharma) of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), therefore the permanence, bliss, self, and purity of the Dharmakaya are not their realm. Ananda (Ananda, one of the ten principal disciples of the Buddha)! If there are sentient beings who believe the words of the Tathagata and can see the permanence, bliss, self, and purity of the Dharmakaya, then these sentient beings have no inverted minds and generate true views. Why is this so? Because the inverted cultivation of the path where Sravakas (Sravaka, a hearer or disciple) and Pratyekabuddhas dwell is not the place reached by the four virtues of the Dharmakaya of the Tathagata, therefore the permanence, bliss, self, and purity of the Dharmakaya are not their realm. 『Ananda! If there are sentient beings who believe the words of the Tathagata and can see the permanence, bliss, self, and purity of the Dharmakaya, then these sentient beings have no inverted minds and generate true views. Why is this so? Ananda! The Dharmakaya of the Tathagata is the true, permanent, blissful, self, and pure Paramita (paramita, perfection). If there are sentient beings who, through the supreme and wonderful path, observe the body of the Tathagata, these sentient beings are entering from light into light, from a place of peace and security to a place of supreme bliss, they are the true children of the Buddha, beloved and cherished by the Buddha's heart, proceeding from the Buddha's mouth, attaining the Buddha's accomplishment, born from the Dharma, obtaining a share of the Dharma wealth. Ananda! Icchantikas (icchantika, one who has severed their roots of goodness) abandon and turn their backs on the true Dharma, deeply attached to and delighting in the foulness of birth and death; to remove this delusion, I speak of cultivating and aspiring to the Great Vehicle (Mahayana, the Great Vehicle Buddhism), relying on this Dharma to attain the most pure fruit. Ananda! All heretics are attached to the ego-view and generate clinging; the phenomena such as form are without self-nature and without contention, therefore the Buddhas of the three times (past, present, and future) in all places, and what I speak of, are called the true self. These heretics cling to the inner five skandhas (skandha, aggregates of existence: form, feeling, perception, volition, consciousness) and generate the ego-view, their minds at peace and happy; to break this delusion, therefore I speak of cultivating Prajnaparamita (Prajnaparamita, perfection of wisdom), relying on this Dharma to attain the fruit of the true self. Ananda! Sravakas are afraid of birth and death, and delight in the place where suffering is extinguished; to remove this attachment, I speak of cultivating the Samadhi (samadhi, concentration) gate of breaking through emptiness, relying on this Dharma to attain a complete share, the Paramita fruit of worldly and supramundane bliss. Ananda! Pratyekabuddhas are unable to observe and benefit others, and cannot live in harmony with sentient beings, dwelling alone in contemplation, their minds at peace and happy; to remove this attachment, I speak of cultivating the Great Compassion (karuna, compassion) of the Bodhisattva, relying on this Dharma to constantly pervade the ten directions, staying to do beneficial deeds for sentient beings, therefore attaining the Paramita fruit of permanence. Ananda! Because of these four...』

德，一切如來實稱法界，不著有無如大虛空，修空界最究竟，過三際永安住。

「阿難！一切阿羅漢、辟支佛、大地菩薩，為四種障，不得如來法身四德波羅蜜。何者為四？一者生緣惑、二者生因惑、三者有有、四者無有。何者生緣惑？即是無明住生一切行，如無明生業。何者是生因惑？是無明住地所生諸行，譬如無明所生諸業。何者有有？緣無明住地，因無明住地所起無漏行三種意生身，譬如四取為緣，三有漏業為因起三種有。何者無有？緣三種意生身，不可覺知微細墮滅，譬如緣三有中生唸唸老死。無明住地一切煩惱是其依處未斷除故，諸阿羅漢及辟支佛、自在菩薩，不得至見煩惱垢濁習氣臭穢究竟滅盡大凈波羅蜜；因無明住地起輕相惑，有虛妄行未滅除故，不得至見無作無行極寂大我波羅蜜；緣無明住地因微細虛妄起無漏業，意生諸陰未除盡故，不得至見極滅遠離大樂波羅蜜；若未能得一切煩惱諸業生難永盡無餘，是諸如來為甘露界，則變易死斷流滅無量，不得至見極無變異大常波羅蜜。

「阿難！於三界中有四種難：一者煩惱難、二者業難、三者生報難、四者過失難。無明住地所起方便生死，如三界內煩惱難；無明住地所起因緣生死，如三界內業難；無明住地所起有有生死，如三界內生難；無明

【現代漢語翻譯】現代漢語譯本德（功德），一切如來真實地宣稱法界，不執著于有或無，如同廣大的虛空，修習空界達到最究竟的境界，超越過去、現在、未來三世，永遠安住。

『阿難（佛陀的弟子）！一切阿羅漢（斷盡煩惱，證入涅槃的聖者）、辟支佛（無師自悟的聖者）、大地菩薩（已證得很高果位的菩薩），因為四種障礙，無法獲得如來法身的四德波羅蜜（常、樂、我、凈）。哪四種呢？第一是生緣惑，第二是生因惑，第三是有有，第四是無有。什麼是生緣惑？就是無明住地（根本無明）產生一切行（業），如同無明產生業。什麼是生因惑？是無明住地所產生的諸行，譬如無明所產生的諸業。什麼是有有？緣于無明住地，因為無明住地所生起的無漏行（善業）而產生的三種意生身（中陰身），譬如以四取（欲取、見取、戒禁取、我語取）為緣，以三有漏業（善業、惡業、不動業）為因而生起三種有（欲有、色有、無色有）。什麼是無有？緣於三種意生身，不可覺知的微細墮落和滅亡，譬如緣於三有中生起唸唸遷流的老死。因為無明住地是一切煩惱的依處，尚未斷除，所以諸阿羅漢以及辟支佛、自在菩薩，無法達到見到煩惱垢濁習氣臭穢究竟滅盡的大凈波羅蜜；因為無明住地生起輕微的虛妄之惑，有虛妄的行（作為）沒有滅除，所以無法達到見到無作無行極其寂靜的大我波羅蜜；緣于無明住地，因為微細的虛妄而生起無漏業，意生諸陰（五陰）沒有除盡，所以無法達到見到極其寂滅遠離的大樂波羅蜜；如果不能使一切煩惱諸業生難永遠滅盡無餘，那麼諸如來所證得的甘露界，就會有變易死（變化生死）斷流滅（斷滅）等無量過患，無法達到見到極其無變異的大常波羅蜜。

『阿難！在三界（欲界、色界、無色界）中有四種困難：第一是煩惱難，第二是業難，第三是生報難，第四是過失難。無明住地所生起的方便生死，如同三界內的煩惱難；無明住地所生起的因緣生死，如同三界內的業難；無明住地所生起的有有生死，如同三界內的生難；無明

【English Translation】 English version De (Merit), all Tathagatas (Thus Come Ones) truly proclaim the Dharmadhatu (Dharma Realm), not clinging to existence or non-existence, like the vast emptiness, cultivating the realm of emptiness to the most ultimate state, transcending the three times (past, present, future), and eternally abiding.

'Ananda (Buddha's disciple)! All Arhats (enlightened beings who have extinguished all afflictions and entered Nirvana), Pratyekabuddhas (self-enlightened beings), and great Bodhisattvas (Bodhisattvas who have attained high levels of realization), due to four obstacles, cannot attain the four virtues of the Dharmakaya (Dharma Body) of the Tathagata: Paramita (Perfection) of Eternity, Bliss, Self, and Purity. What are the four? First is the delusion of conditioned existence, second is the delusion of the cause of existence, third is existence, and fourth is non-existence. What is the delusion of conditioned existence? It is the fundamental ignorance (Avidya-sthana) that gives rise to all actions (karma), just as ignorance gives rise to karma. What is the delusion of the cause of existence? It is the various actions arising from the ground of ignorance, like the various karmas arising from ignorance. What is existence? It arises from the ground of ignorance, and because of the unwholesome actions arising from the ground of ignorance, the three types of ideational bodies (intermediate state body) arise, just as the four attachments (attachment to desires, attachment to views, attachment to precepts and prohibitions, and attachment to self-assertion) are the conditions, and the three wholesome karmas (meritorious, demeritorious, and imperturbable) are the cause for the arising of the three realms of existence (desire realm, form realm, formless realm). What is non-existence? It arises from the three types of ideational bodies, the subtle fall and destruction that cannot be perceived, just as in the three realms of existence, there is the arising of aging and death in every moment. Because the ground of ignorance is the basis of all afflictions, and has not yet been eradicated, the Arhats, Pratyekabuddhas, and liberated Bodhisattvas cannot attain the Great Purity Paramita, which is the ultimate extinction of the filth and stench of afflictions and habitual tendencies; because the ground of ignorance gives rise to slight delusions of illusion, and there are illusory actions that have not been extinguished, they cannot attain the Great Self Paramita, which is non-action, non-doing, and extreme tranquility; arising from the ground of ignorance, because of subtle illusions, unwholesome karma arises, and the ideational aggregates (Skandhas) have not been completely eliminated, they cannot attain the Great Bliss Paramita, which is extreme extinction and detachment; if one cannot completely eradicate all afflictions, karmas, and the difficulties of birth, then the nectar realm attained by the Tathagatas will have immeasurable faults such as changeable death (transformation and death) and the cessation of flow (extinction), and one cannot attain the Great Eternity Paramita, which is extremely unchangeable.

'Ananda! In the three realms (desire realm, form realm, formless realm), there are four difficulties: first is the difficulty of afflictions, second is the difficulty of karma, third is the difficulty of birth and retribution, and fourth is the difficulty of faults. The expedient birth and death arising from the ground of ignorance is like the difficulty of afflictions within the three realms; the conditioned birth and death arising from the ground of ignorance is like the difficulty of karma within the three realms; the existence arising from the ground of ignorance is like the difficulty of birth within the three realms; the ignorance

住地所起無有生死，如三界內過失難。應如是知。阿難！四種生死未除滅故，三種意生身無有常樂我凈波羅蜜果，惟佛法身是常是樂是我是凈波羅蜜，汝應知。

「阿難！如來法身大凈波羅蜜應知有二種：自性清凈是其通相，無垢清凈是其別相。大我波羅蜜應知有二種：遠離一切外道邪執，出過我見虛妄故；遠離二乘計理謬執，出過無我虛妄故。大樂波羅蜜應知有二種：斷苦集本解習氣縛，則能證得一切苦滅；意生諸陰拔除盡故。大常波羅蜜應知有二種：既不損減無常諸行，出過斷見故；亦不增益常住涅槃，出過常見故。若計諸行無常，是名斷見，若計涅槃常住，是名常見。治四惑障翻四顛倒，常樂我凈為其真果。

「阿難！何者是菩提利益事？有二種事：一者無分別智、二者無分別后智。是二種智有二種事：一者為成就自利、二者為成就利他。何者自利？圓滿解脫身持凈法身，滅煩惱障、一切智障，是名自利；無分別智慧成此法。何者為利他？從無分別后智，乃至盡生死際不作思量，顯二種身說法無窮無間無量，為脫生死三惡道苦，為欲安立一切眾生，置於善道住三乘處，是名利他。複次自利，與三功德分不相離：一者無漏、二者遍滿、三者無為。複次利他，與四功德分不相離，拔濟眾生不墮四處：一

【現代漢語翻譯】現代漢語譯本住處所生起的（現象）沒有生死，如同三界內的過失難以避免。應當這樣理解。阿難（Ananda，佛陀的十大弟子之一）！因為四種生死（生、老、病、死）尚未斷滅的緣故，三種意生身（指中陰身等）沒有常、樂、我、凈四種波羅蜜（Paramita，到彼岸）的果報，只有佛的法身才是常、樂、我、凈四種波羅蜜，你應該知道。

『阿難！如來的法身大凈波羅蜜，應當知道有兩種：自性清凈是其普遍的相狀，無垢清凈是其特殊的相狀。大我波羅蜜，應當知道有兩種：遠離一切外道的邪見執著，超出執著於我的虛妄見解；遠離二乘（聲聞乘和緣覺乘）計較道理的謬誤執著，超出執著于無我的虛妄見解。大樂波羅蜜，應當知道有兩種：斷除苦和苦的根源，解除習氣的束縛，就能證得一切苦的滅除；意生諸陰（五陰）徹底拔除乾淨的緣故。大常波羅蜜，應當知道有兩種：既不損減無常的諸行（一切有為法），超出斷滅見的緣故；也不增益常住的涅槃（Nirvana，寂滅），超出常見（執著于永恒不變）的緣故。如果執著于諸行是無常的，這叫做斷見；如果執著于涅槃是常住的，這叫做常見。對治四種惑障，翻轉四種顛倒，常、樂、我、凈就是它的真實果報。』

『阿難！什麼是菩提（Bodhi，覺悟）的利益之事？有兩種事：一是無分別智，二是無分別后智。這兩種智慧有兩種事：一是成就自利，二是成就利他。什麼是自利？圓滿解脫身，持有清凈法身，滅除煩惱障和一切智障，這叫做自利；無分別智慧成就這種法。什麼是利他？從無分別后智開始，乃至到生死終結之際都不作思量，顯現兩種身（法身和應化身），說法無窮無盡、沒有間斷、沒有限量，爲了脫離生死和三惡道（地獄、餓鬼、畜生）的痛苦，爲了安立一切眾生，安置在善道，住在三乘（聲聞乘、緣覺乘、菩薩乘）的境界，這叫做利他。進一步說，自利與三種功德分不開：一是無漏，二是遍滿，三是無為。進一步說，利他與四種功德分不開，救拔眾生不墮入四處：一

【English Translation】 English version The arising of dwelling places has no birth and death, just as faults within the Three Realms are difficult to avoid. You should understand it this way. Ananda (one of the ten principal disciples of the Buddha)! Because the four kinds of birth and death (birth, old age, sickness, and death) have not yet been extinguished, the three kinds of mind-born bodies (referring to the intermediate state body, etc.) do not have the fruits of the four Paramitas (Paramita, perfection) of permanence, bliss, self, and purity. Only the Dharma body of the Buddha is permanent, blissful, self, and pure Paramita. You should know this.

'Ananda! The Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) Dharma body, the great purity Paramita, should be known to have two aspects: self-nature purity is its common characteristic, and stainless purity is its distinct characteristic. The great self Paramita should be known to have two aspects: being far away from all heretical attachments of external paths, surpassing the false view of clinging to self; being far away from the erroneous attachments of the Two Vehicles (Sravakayana and Pratyekabuddhayana), surpassing the false view of clinging to no-self. The great bliss Paramita should be known to have two aspects: cutting off the root of suffering and its accumulation, dissolving the bonds of habitual tendencies, one can then attain the extinction of all suffering; because the mind-born aggregates (five skandhas) are completely eradicated. The great permanence Paramita should be known to have two aspects: neither diminishing the impermanent phenomena (all conditioned dharmas), surpassing the view of annihilation; nor increasing the permanent Nirvana (Nirvana, cessation), surpassing the view of permanence (clinging to eternal unchanging). If one clings to the impermanence of phenomena, this is called the view of annihilation; if one clings to the permanence of Nirvana, this is called the view of permanence. Curing the four obscurations and reversing the four inversions, permanence, bliss, self, and purity are its true fruits.'

'Ananda! What are the beneficial matters of Bodhi (Bodhi, enlightenment)? There are two matters: one is non-discriminating wisdom, and the other is post-non-discriminating wisdom. These two kinds of wisdom have two matters: one is to accomplish self-benefit, and the other is to accomplish benefiting others. What is self-benefit? Perfecting the liberated body, holding the pure Dharma body, extinguishing the afflictive obscurations and the obscurations to omniscience, this is called self-benefit; non-discriminating wisdom can accomplish this Dharma. What is benefiting others? From post-non-discriminating wisdom, until the end of the cycle of birth and death, without deliberation, manifesting the two bodies (Dharma body and manifestation body), expounding the Dharma endlessly, without interruption, without limit, in order to liberate from birth and death and the suffering of the three evil paths (hell, hungry ghosts, animals), in order to establish all beings, placing them on the good path, dwelling in the realm of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), this is called benefiting others. Furthermore, self-benefit is inseparable from three qualities: one is non-leaking, two is all-pervading, and three is unconditioned. Furthermore, benefiting others is inseparable from four qualities, rescuing beings from falling into four places: one

者妄見癡迷疑惑、二者苦道惡道墮道、三者以嫉妒心以怨結心破壞正教、四者以下劣心貪樂小乘。阿難！興此二事自利利他，是菩提事。

「阿難！何者名菩提相應法？無上菩提是真實相，十九種法與其相應：一者不可思量、二者微細、三者真實、四者道理甚深、五者不可見、六者難通達、七者常、八者在、九者寂、十者恒、十一清涼、十二遍滿、十三無分別、十四無著、十五無礙、十六隨順、十七不可執、十八大凈、十九澄清，此十九法與無上菩提恒不相離，故名菩提相應之法。

「阿難！何者是菩提行處？三種道理顯現三身：一者甚深道理、二者廣大道理、三者萬德道理。阿難！第一身者，與五種相、五種功德相應。何者五種相？一者無為、二者不相離、三者離二邊、四者脫一切障、五者自性清凈。何者五種功德？一者不可量、二者不可數、三者難思、四者不共、五者究竟清凈。第二身者，法身凈流之所顯現，一切無量如來功德，摩訶般若大悲為體，與五種功德相應：一者無分別相、二者無功用心、三者稱眾生意作利益、四者與法身不相離、五者恒遍一時不捨眾生。第三身者，般若大悲凈流所顯，色種為體，與四分功德相應：一者三十二相、二者八十種好、三者威德、四者力，能于諸眾生根欲性行相

【現代漢語翻譯】現代漢語譯本：『這些人妄見、癡迷、疑惑；第二種是苦道、惡道、墮道；第三種是以嫉妒心、以怨恨心破壞正教；第四種是以低劣的心貪戀小乘。阿難（Ananda）！興起這兩種事情，既能自利又能利他，這就是菩提（Bodhi）之事。』

『阿難（Ananda）！什麼叫做與菩提（Bodhi）相應的法？無上菩提（Bodhi）是真實之相，有十九種法與它相應：第一是不可思量、第二是微細、第三是真實、第四是道理甚深、第五是不可見、第六是難以通達、第七是常、第八是在、第九是寂、第十是恒、第十一是清涼、第十二是遍滿、第十三是無分別、第十四是無著、第十五是無礙、第十六是隨順、第十七是不可執、第十八是大凈、第十九是澄清，這十九種法與無上菩提（Bodhi）恒常不相分離，所以叫做與菩提（Bodhi）相應的法。』

『阿難（Ananda）！什麼是菩提（Bodhi）的行處？三種道理顯現三種身：第一是甚深道理、第二是廣大道理、第三是萬德道理。阿難（Ananda）！第一身，與五種相、五種功德相應。哪五種相？第一是無為、第二是不相離、第三是離二邊、第四是脫一切障、第五是自性清凈。哪五種功德？第一是不可量、第二是不可數、第三是難思、第四是不共、第五是究竟清凈。第二身，是法身凈流所顯現，一切無量如來功德，以摩訶般若（Mahaprajna）大悲為體，與五種功德相應：第一是無分別相、第二是無功用心、第三是稱眾生意作利益、第四是與法身不相離、第五是恒遍一時不捨眾生。第三身，是般若（Prajna）大悲凈流所顯現，以色種為體，與四分功德相應：第一是三十二相、第二是八十種好、第三是威德、第四是力，能于諸眾生根欲性行相』

【English Translation】 English version: 'These people have deluded views, are infatuated, and have doubts; the second are the paths of suffering, evil paths, and fallen paths; the third destroy the true teachings with jealousy and resentment; the fourth are attached to the Hinayana (Small Vehicle) with an inferior mind. Ananda! Engaging in these two things benefits both oneself and others; this is the work of Bodhi (Enlightenment).'

'Ananda! What is called the Dharma (Law) corresponding to Bodhi (Enlightenment)? Supreme Bodhi (Enlightenment) is the true aspect, and nineteen Dharmas (Laws) correspond to it: first, it is immeasurable; second, it is subtle; third, it is true; fourth, its principle is profound; fifth, it is invisible; sixth, it is difficult to understand; seventh, it is constant; eighth, it exists; ninth, it is tranquil; tenth, it is eternal; eleventh, it is cool; twelfth, it is all-pervading; thirteenth, it is without discrimination; fourteenth, it is without attachment; fifteenth, it is unobstructed; sixteenth, it is compliant; seventeenth, it is ungraspable; eighteenth, it is greatly pure; nineteenth, it is clear. These nineteen Dharmas (Laws) are constantly inseparable from Supreme Bodhi (Enlightenment), therefore they are called the Dharmas (Laws) corresponding to Bodhi (Enlightenment).'

'Ananda! What is the place of practice for Bodhi (Enlightenment)? Three principles manifest the three bodies: first, the principle of profound depth; second, the principle of vastness; third, the principle of myriad virtues. Ananda! The first body corresponds to five aspects and five merits. What are the five aspects? First, it is unconditioned; second, it is inseparable; third, it is free from the two extremes; fourth, it is liberated from all obstacles; fifth, it is pure in its self-nature. What are the five merits? First, it is immeasurable; second, it is uncountable; third, it is difficult to conceive; fourth, it is unique; fifth, it is ultimately pure. The second body is manifested by the pure flow of the Dharmakaya (Dharma Body), with all the immeasurable merits of the Tathagatas (Thus Come Ones), and with Mahaprajna (Great Wisdom) and great compassion as its essence, corresponding to five merits: first, it is without discriminatory aspects; second, it is without deliberate effort; third, it accords with the intentions of sentient beings and creates benefits; fourth, it is inseparable from the Dharmakaya (Dharma Body); fifth, it is constantly pervasive and does not abandon sentient beings. The third body is manifested by the pure flow of Prajna (Wisdom) and great compassion, with the aggregate of form as its essence, corresponding to four aspects of merit: first, the thirty-two marks; second, the eighty minor marks; third, majesty and virtue; fourth, power, capable of understanding the roots, desires, nature, and conduct of all sentient beings.'

攝相應，于穢佛土示現種種本生之事，或復示現升兜率天，或復示現從彼天下，或復示現降神母胎，或現初生出胎，或現俱摩羅位，或現受學十八明處，或現諸戲游於後園，或現出家或現苦行，或詣道場或成佛道，或波羅捺轉妙法輪，或堅固林般涅槃那，示現如是種種之事，乃至盡于生死後際。阿難！無上菩提攝三身盡，是故名為菩提行處。

「阿難！何者無上菩提常住法？而此常住有二種法為作因緣：一者不生不滅、二者無窮無盡，是名菩提常住法。

「阿難！何者是無上菩提不共相？不共有二種：一者不可知，若諸凡夫聲聞緣覺不能通達，非其境界；二者不可得，除佛一人余無得者。是不共法有五種：一者如如理甚深故、二者自在不可動故、三者清凈無漏界所攝故、四者一切所知處無礙故、五者為眾生利益事圓滿故，是名菩提不共相。

「阿難！何者是無上菩提不可思惟？有六種因故不可思惟：一者過語言境界、二者第一義諦所攝、三者已過覺觀分別思惟、四者譬類所不能得、五者於一切法最上品故、六者生死涅槃處不可安立故，是名無上菩提不可思惟。

「阿難！云何如來為無上菩提不可思議？阿難！一切如來住無上菩提處，有五種因緣不可思議。何者為五？一者自性、二者處、三者

【現代漢語翻譯】現代漢語譯本：攝相應，在不清凈的佛土中示現種種本生之事，或者示現上升到兜率天（Tushita Heaven，佛教的欲界第四天），或者示現從兜率天下降，或者示現降生到神母的胎中，或者示現初生出胎，或者示現童年時期（俱摩羅位），或者示現學習十八明處（十八種學問），或者示現在後園嬉戲遊玩，或者示現出家，或者示現苦行，或者前往菩提道場，或者成就佛道，或者在波羅捺（Varanasi，古印度城市，釋迦牟尼初轉法輪之地）轉妙法輪，或者在堅固林（Sal grove，釋迦牟尼涅槃之地）般涅槃那（Parinirvana，佛教術語，指佛或阿羅漢的最終涅槃），示現如此種種的事情，乃至窮盡生死輪迴的最後階段。阿難（Ananda，釋迦牟尼的十大弟子之一）！無上菩提包含三身（Trikaya，佛的三種化身），所以稱為菩提行處。『阿難！什麼是無上菩提的常住法？而這常住法有兩種法作為因緣：一是『不生不滅』，二是『無窮無盡』，這稱為菩提的常住法。』『阿難！什麼是無上菩提的不共相？不共有兩種：一是『不可知』，凡夫、聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）、緣覺（Pratyekabuddha，靠自己力量覺悟的修行者）都不能通達，不是他們的境界；二是『不可得』，除了佛之外，沒有人能夠獲得。這不共法有五種：一是如如理（Tathata，真如的道理）甚深，二是自在不可動搖，三是清凈無漏界所包含，四是對一切所知之處都沒有障礙，五是爲了眾生的利益而圓滿，這稱為菩提的不共相。』『阿難！什麼是無上菩提的不可思議？有六種原因導致不可思議：一是超過語言的境界，二是第一義諦（Paramartha-satya，佛教的最高真理）所包含，三是已經超越了覺觀分別思惟，四是不能用譬喻來比擬，五是在一切法中最為上品，六是在生死涅槃之處都不能安立，這稱為無上菩提的不可思議。』『阿難！如來如何成為無上菩提的不可思議？阿難！一切如來住在無上菩提之處，有五種因緣導致不可思議。哪五種呢？一是自性，二是處所，三是

【English Translation】 English version: Associated with the aggregates, manifesting various Jataka (birth stories) in impure Buddha-lands, or manifesting ascending to Tushita Heaven (Tushita Heaven, the fourth heaven of the desire realm in Buddhism), or manifesting descending from that heaven, or manifesting entering the womb of the divine mother, or manifesting the initial birth from the womb, or manifesting the stage of Kumaras (youth), or manifesting studying the eighteen branches of knowledge, or manifesting various plays and amusements in the rear garden, or manifesting renunciation, or manifesting ascetic practices, or going to the Bodhi-tree (place of enlightenment), or attaining Buddhahood, or turning the wonderful Dharma wheel in Varanasi (ancient Indian city where the Buddha first taught), or entering Parinirvana (final nirvana) in the Sal grove (place of Buddha's death), manifesting such various events, even to the final limit of the cycle of birth and death. Ananda (one of the ten great disciples of Shakyamuni)! Supreme Bodhi encompasses the three bodies (Trikaya, the three bodies of a Buddha), therefore it is called the place of Bodhi practice. 『Ananda! What is the permanent Dharma of Supreme Bodhi? And this permanence has two Dharmas as its causes and conditions: first, 『non-arising and non-ceasing,』 and second, 『infinite and inexhaustible,』 this is called the permanent Dharma of Bodhi.』『Ananda! What are the unique characteristics of Supreme Bodhi? There are two kinds of uniqueness: first, 『unknowable,』 ordinary people, Sravakas (disciples who hear the Buddha's teachings and attain enlightenment), and Pratyekabuddhas (those who attain enlightenment on their own) cannot understand it, it is not their realm; second, 『unattainable,』 no one can attain it except for the Buddha. These unique Dharmas are of five kinds: first, the Suchness (Tathata, the principle of true reality) is very profound; second, it is self-existent and immovable; third, it is encompassed by the pure, unconditioned realm; fourth, there is no obstruction to all that is knowable; fifth, it is perfect for the benefit of all beings, this is called the unique characteristic of Bodhi.』『Ananda! What is the inconceivable nature of Supreme Bodhi? There are six reasons why it is inconceivable: first, it transcends the realm of language; second, it is encompassed by the ultimate truth (Paramartha-satya, the highest truth in Buddhism); third, it has transcended the discrimination of perception and thought; fourth, it cannot be obtained through analogies; fifth, it is the most supreme among all Dharmas; sixth, it cannot be established in the realms of birth, death, and Nirvana, this is called the inconceivable nature of Supreme Bodhi.』『Ananda! How is the Tathagata (Buddha) inconceivable in relation to Supreme Bodhi? Ananda! All Tathagatas dwell in the place of Supreme Bodhi, and there are five causes and conditions that make it inconceivable. What are the five? First, self-nature; second, place; third,

住、四者為一異、五者為利益。阿難！云何如來為菩提自性不可思議？即色是如來不可得，離色是如來不可得，受想行識亦如是；即地界是如來不可得，離地界是如來不可得，水火風界亦如是；即眼入是如來不可得，離眼入是如來不可得，耳鼻舌身意亦如是；即有法是如來不可得，無法亦如是，是名菩提性不可思議。阿難！云何如來為菩提處不可思議？如來在欲界不可思議，離欲界亦不可思議，色無色界亦如是；如來在人中不可思議，離人中亦不可思議，六道亦如是；如來在東方不可思議，離東方亦不可思議，十方亦如是，是名為處不可思議。阿難！何者是如來為菩提住不可思議？阿難！安樂住如來住不可思議，寂靜住如來住不可思議，有心住如來住不可思議，無心住如來住不可思議，如是梵住聖住如來住不可思議，是名為住不可思議。阿難！云何如來為一異不可思議？三世如來在一處住。何者一處？自性清凈無漏法界是諸如來，若一若異不可思議，是名一異不可思議。阿難！云何如來為利益事不可思議？如是如來等一法界，智慧神力正勤威德悉皆平等，住于無漏清凈法界，諸如來等因此轉依，能為眾生無量利益，是名利益不可思議。複次不可思議有二種：一者不可言說，過語言境界故；二者出一切世，於世間中無譬

【現代漢語翻譯】現代漢語譯本住、四者為一異、五者為利益。阿難（Ananda，佛陀的十大弟子之一）！云何如來（Tathagata，佛的稱號）為菩提（Bodhi，覺悟）自性不可思議？即色（Rupa，物質）是如來不可得，離色是如來不可得，受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）亦如是；即地界（Earth element，地元素）是如來不可得，離地界是如來不可得，水（Water element，水元素）、火（Fire element，火元素）、風界（Wind element，風元素）亦如是；即眼入（Eye base，眼根）是如來不可得，離眼入是如來不可得，耳（Ear base，耳根）、鼻（Nose base，鼻根）、舌（Tongue base，舌根）、身（Body base，身根）、意（Mind base，意根）亦如是；即有法（Existing phenomena，存在的現象）是如來不可得，無法亦如是，是名菩提性不可思議。阿難！云何如來為菩提處不可思議？如來在欲界（Desire realm，充滿慾望的境界）不可思議，離欲界亦不可思議，色（Form realm，色界）、無色界（Formless realm，無色界）亦如是；如來在人中不可思議，離人中亦不可思議，六道（Six realms，六道輪迴）亦如是；如來在東方不可思議，離東方亦不可思議，十方（Ten directions，十方世界）亦如是，是名為處不可思議。阿難！何者是如來為菩提住不可思議？阿難！安樂住如來住不可思議，寂靜住如來住不可思議，有心住如來住不可思議，無心住如來住不可思議，如是梵住（Brahma-vihara，梵住）、聖住（Arya-vihara，聖住）如來住不可思議，是名為住不可思議。阿難！云何如來為一異不可思議？三世（Three times，過去、現在、未來）如來在一處住。何者一處？自性清凈無漏法界（Dharmadhatu，法界）是諸如來，若一若異不可思議，是名一異不可思議。阿難！云何如來為利益事不可思議？如是如來等一法界，智慧（Wisdom，智慧）、神力（Supernatural power，神通力）、正勤（Right diligence，精進）、威德（Majesty and virtue，威德）悉皆平等，住于無漏清凈法界，諸如來等因此轉依（Transformation of the basis，轉依），能為眾生無量利益，是名利益不可思議。複次不可思議有二種：一者不可言說，過語言境界故；二者出一切世，於世間中無譬。

【English Translation】 English version 'Dwelling', the fourth is 'oneness and difference', and the fifth is 'benefit'. Ananda (Buddha's primary disciple)! How is the Tathagata's (Buddha's title) Bodhi (Enlightenment) nature inconceivable? That is, form (Rupa, materiality) is unattainable in the Tathagata, and apart from form, the Tathagata is unattainable. Sensation (Vedana, feeling), conception (Samjna, perception), volition (Samskara, mental formations), and consciousness (Vijnana, awareness) are also the same. That is, the earth element (Earth element) is unattainable in the Tathagata, and apart from the earth element, the Tathagata is unattainable. The water (Water element), fire (Fire element), and wind elements (Wind element) are also the same. That is, the eye base (Eye base) is unattainable in the Tathagata, and apart from the eye base, the Tathagata is unattainable. The ear (Ear base), nose (Nose base), tongue (Tongue base), body (Body base), and mind bases (Mind base) are also the same. That is, existing phenomena (Existing phenomena) are unattainable in the Tathagata, and non-existence is also the same. This is called the inconceivable nature of Bodhi. Ananda! How is the Tathagata's Bodhi place inconceivable? The Tathagata in the desire realm (Desire realm) is inconceivable, and apart from the desire realm, it is also inconceivable. The form (Form realm) and formless realms (Formless realm) are also the same. The Tathagata among humans is inconceivable, and apart from humans, it is also inconceivable. The six realms (Six realms of existence) are also the same. The Tathagata in the east is inconceivable, and apart from the east, it is also inconceivable. The ten directions (Ten directions) are also the same. This is called the inconceivable place. Ananda! What is the Tathagata's inconceivable Bodhi dwelling? Ananda! Dwelling in bliss, the Tathagata's dwelling is inconceivable. Dwelling in tranquility, the Tathagata's dwelling is inconceivable. Dwelling with mind, the Tathagata's dwelling is inconceivable. Dwelling without mind, the Tathagata's dwelling is inconceivable. Thus, the Brahma-viharas (Divine abodes), the Arya-viharas (Noble abodes), and the Tathagata's dwelling are inconceivable. This is called the inconceivable dwelling. Ananda! How is the Tathagata's oneness and difference inconceivable? The Tathagatas of the three times (Past, present, and future) dwell in one place. What is that one place? The self-nature pure and undefiled Dharmadhatu (Dharmadhatu) is all the Tathagatas. Whether one or different, it is inconceivable. This is called the inconceivable oneness and difference. Ananda! How is the Tathagata's beneficial activity inconceivable? Thus, the Tathagatas are equal in the one Dharmadhatu. Wisdom (Wisdom), supernatural power (Supernatural power), right diligence (Right diligence), majesty and virtue (Majesty and virtue) are all equal. Dwelling in the undefiled and pure Dharmadhatu, the Tathagatas, through this transformation of the basis (Transformation of the basis), can bring immeasurable benefits to sentient beings. This is called the inconceivable benefit. Furthermore, there are two types of inconceivability: first, that which is beyond words, because it transcends the realm of language; second, that which transcends all worlds, having no comparison in the world.

類故，是名不可思議。複次真如，本不被染、末無垢污不可思議。阿難！是名菩提不可思議。」

佛說無上依經卷上大正藏第 16 冊 No. 0669 佛說無上依經

佛說無上依經卷下

梁天竺三藏真諦譯

如來功德品第四

佛告阿難：「有百八十不共之法，此是如來勝妙功德：一者三十二相、二者八十種好、三者六十八法。何者三十二相？菩薩修四因緣：一持戒、二禪定、三者忍辱、四者舍財及諸煩惱。修此四因堅固不動，以此業緣得二種相：一者足下平滿，所履踐地悉皆平夷，稱菩薩腳無有坑陷；二者行步平整無有斜戾。若菩薩種種供養父母師長，種種給濟苦難眾生，去來往反勤行此事，以此業緣得足下輪相，轂輞成就千輻莊嚴。若菩薩不逼惱他不行竊盜，見他所愛不生貪奪，不自矜高除卻憍慢，于師尊長起迎問訊侍立瞻奉合掌恭敬，以此業緣得二種相：一者手指纖長𦟛直沒節；二者其身方大端政莊嚴。具前三種業因緣故，得足跟長，行前三業更修四攝利益他事，以此業緣手足十指悉皆網密，猶如鵝王。若菩薩于師父母扶持侍養，自手涂傅蘇油膏藥，按摩洗浴衣飴瞻視，得手足柔軟潤澤細滑，掌色赤好如紅蓮花。若菩薩修諸善法心無厭惓，增長上上得足踝𦟛滿。若菩

【現代漢語翻譯】現代漢語譯本：因此，這被稱為不可思議。再者，真如（Tathata），其本性未被污染，最終也沒有任何瑕疵，是不可思議的。阿難（Ananda）！這就是菩提（Bodhi，覺悟）的不可思議之處。

《佛說無上依經》捲上大正藏第16冊 No. 0669 《佛說無上依經》

《佛說無上依經》卷下

梁朝天竺三藏真諦（Paramārtha）譯

如來功德品第四

佛告訴阿難（Ananda）：「有百八十種不共之法，這些是如來（Tathagata）殊勝微妙的功德：一是三十二相、二是八十種好、三是六十八法。什麼是三十二相？菩薩（Bodhisattva）修習四種因緣：一是持戒、二是禪定、三是忍辱、四是舍財以及各種煩惱。修習這四種因緣，使其堅固不動搖，以此業緣得到兩種相：一是足下平滿，所踩踏的地面都平坦，顯示菩薩的腳沒有坑洼；二是行走時步伐平穩端正，沒有傾斜不正。如果菩薩以種種方式供養父母師長，以種種方式救濟困苦的眾生，來來往往勤奮地做這些事情，以此業緣得到足下輪相，輪轂輪輞完整，具有千輻莊嚴。如果菩薩不逼迫惱害他人，不行偷盜之事，見到他人所愛之物不生貪婪之心，不自我誇耀，去除驕慢之心，對於師長起立迎接，問候侍奉，站立瞻仰，合掌恭敬，以此業緣得到兩種相：一是手指纖細修長，筆直且關節不顯露；二是身體方正廣大，端莊莊嚴。具備前面三種業因緣的緣故，得到足跟修長的相。在做前面三種善業的基礎上，更修習四攝法來利益他人，以此業緣手足十指之間都有蹼相連，就像鵝王一樣。如果菩薩對於師長父母扶持侍奉，親自用蘇油膏藥塗抹，洗浴身體，提供衣食，細心照料，就能得到手足柔軟潤澤，細膩光滑，手掌顏色紅潤美好，如同紅蓮花。如果菩薩修習各種善法，內心沒有厭倦，不斷增長，就能得到足踝豐滿。

【English Translation】 English version: Therefore, this is called inconceivable. Furthermore, the Tathata (True Thusness), whose nature is not defiled and ultimately has no blemishes, is inconceivable. Ananda! This is the inconceivable nature of Bodhi (Enlightenment).

The Sutra of the Buddha's Supreme Reliance, Volume 1 Taisho Tripitaka Volume 16, No. 0669, The Sutra of the Buddha's Supreme Reliance

The Sutra of the Buddha's Supreme Reliance, Volume 2

Translated by Paramārtha (Zhendi), the Tripiṭaka Master from India of the Liang Dynasty

Chapter 4: Qualities of the Tathagata

The Buddha told Ananda: 'There are one hundred and eighty uncommon dharmas, these are the supreme and wonderful qualities of the Tathagata: first, the thirty-two marks; second, the eighty minor marks; and third, the sixty-eight dharmas. What are the thirty-two marks? A Bodhisattva cultivates four causes: first, upholding precepts; second, meditation; third, patience; and fourth, giving away wealth and all afflictions. By cultivating these four causes, making them firm and unshakeable, one obtains two marks through this karmic connection: first, the soles of the feet are level and full, and the ground one treads upon is all flat, indicating that the Bodhisattva's feet have no pits or depressions; second, one walks with even and upright steps, without any slant or deviation. If a Bodhisattva makes various offerings to parents and teachers, and provides various forms of relief to suffering beings, diligently engaging in these activities back and forth, one obtains the wheel mark on the soles of the feet through this karmic connection, with the hub and spokes complete, adorned with a thousand spokes. If a Bodhisattva does not oppress or harass others, does not engage in stealing, does not become greedy for what others love, does not boast oneself, eliminates arrogance, and rises to greet, inquire after, attend to, look up to, and respectfully join palms to teachers and elders, one obtains two marks through this karmic connection: first, the fingers are slender and long, straight and with joints that are not visible; second, the body is square and large, dignified and adorned. Due to the karmic connection of the previous three types of actions, one obtains the mark of long heels. Building upon the previous three actions, one further cultivates the four means of attraction to benefit others, and through this karmic connection, the ten fingers and toes are all webbed, like a swan king. If a Bodhisattva supports and attends to teachers and parents, personally applies ghee and medicinal ointments, bathes them, provides clothing and food, and cares for them attentively, one obtains soft, moist, delicate, and smooth hands and feet, with palms that are red and beautiful like red lotus flowers. If a Bodhisattva cultivates all good dharmas without weariness, constantly increasing, one obtains full and well-rounded ankles.

薩修學正法為他演說，往來宣化不生疲極，以是業緣得鹿王𨄔。若菩薩未得之法勤求欲知，已得之法利他轉化，三種惡業斷塞不起，六塵惡法不染身心，于身病者施其湯藥，於心病者為作良醫，以此業緣得身端直。若菩薩見怖畏者為作救護，于貧裸者施與衣食，恒懷慚愧遮惡不起，以此業緣得陰馬藏。若菩薩護身口意恒令清凈，受施知足用亦知量，施病者藥施貧者財，若有眾生不平等業，乃至受用亦不平等，勸其修行平等之事，以此業緣得身方滿，從橫量等如尼拘類樹。若菩薩方便巧修諸勝善法，無中下品恒令增上，以此業緣得身毛上靡右旋宛轉。若菩薩自性利根多思惟義，親近智者值善知識，于尊長處灑掃清凈，于尊長身洗持按摩，于支提處除去糞穢，客塵煩惱不令污心，以此業緣得一孔一毛面板細滑不受塵水。若菩薩衣服飲食車乘臥具諸莊嚴物，歡喜施與心無悔吝，以此業緣得身金色圓光一丈。若菩薩軟美飲食廣施無限，令多眾生悉得飽足，以此業緣得七處滿。若菩薩見善眾生欲興善法，同其正業為其尊導，安立善中除斷惡事，以此業緣得師子臆。若菩薩于眾生中為利益事修四正勤，如師子王心無所畏，以此業緣得二種相：一者兩肩平整兩腋下滿，二者兩臂圓直如象王鼻立過於膝。若菩薩離兩舌業，于怨憎中作和

【現代漢語翻譯】現代漢語譯本：若菩薩爲了學習真正的佛法而為他人演說，往來宣講教化而不感到疲憊，以此業力因緣，可以獲得鹿王脽（臀部像鹿王一樣豐滿圓潤）。若菩薩對於尚未獲得的佛法勤奮追求想要了解，對於已經獲得的佛法利益他人並加以轉化，三種惡業（貪嗔癡）斷絕閉塞不再生起，六塵（色聲香味觸法）的惡法不染污身心，對於身體有病的人施捨湯藥，對於心理有病的人做良醫，以此業力因緣，可以獲得身體端正挺直。若菩薩見到心懷怖畏的人為他們提供救護，對於貧窮裸露的人施捨衣食，恒常懷有慚愧之心，遮止惡行不使之發生，以此業力因緣，可以獲得陰馬藏（男根收縮入腹，如馬陰藏）。若菩薩守護身口意，恒常保持清凈，接受佈施知道滿足，使用物品也知道節制，施捨藥物給病人，施捨財物給窮人，如果有的眾生有不平等的業力，乃至所受用的東西也不平等，勸導他們修行平等的事情，以此業力因緣，可以獲得身體方正豐滿，縱橫的尺寸相等，如同尼拘類樹（榕樹）。若菩薩善巧方便地修習各種殊勝的善法，沒有中品下品，恒常使其增長增上，以此業力因緣，可以獲得身上的毛髮向上生長，向右旋轉宛轉。若菩薩自性聰慧，根器銳利，多多思惟佛法的義理，親近有智慧的人，值遇善良的知識，在尊長之處灑掃清潔，為尊長洗浴身體，在支提（佛塔）之處除去糞穢，不讓客塵煩惱污染內心，以此業力因緣，可以獲得一個毛孔只有一根毛髮，面板細緻光滑，不受塵埃水漬沾染。若菩薩對於衣服、飲食、車乘、臥具各種莊嚴物品，歡喜施與，心中沒有後悔吝惜，以此業力因緣，可以獲得身體呈現金色，圓光有一丈遠。若菩薩用柔軟美好的飲食廣泛地施捨給無量眾生，使眾多眾生都能夠得到飽足，以此業力因緣，可以獲得七處平滿（兩手、兩足、兩肩、頭頂）。若菩薩見到善良的眾生想要興辦善法，贊同他們的正業，為他們做引導，安立於善法之中，去除斷絕惡事，以此業力因緣，可以獲得師子臆（像獅子一樣寬廣的胸膛）。若菩薩在眾生中爲了利益眾生而修習四正勤，如同獅子王一樣內心沒有畏懼，以此業力因緣，可以獲得兩種相好：一是兩肩平整，兩腋下豐滿；二是兩臂圓潤筆直，如同象王的鼻子一樣，站立時超過膝蓋。若菩薩遠離兩舌（挑撥離間）的惡業，在怨恨的人中做調和。

【English Translation】 English version: If a Bodhisattva, in order to study the true Dharma, speaks it for others, travels and preaches without feeling tired, by this karmic cause, they can obtain the 'Deer King Thighs' (buttocks as full and round as a deer king). If a Bodhisattva diligently seeks to understand the Dharma they have not yet attained, benefits others with the Dharma they have already attained and transforms it, the three evil karmas (greed, hatred, and delusion) are cut off and blocked from arising, the evil dharmas of the six sense objects (form, sound, smell, taste, touch, and dharma) do not defile the body and mind, they give medicine to those who are physically ill, and act as a good doctor for those who are mentally ill, by this karmic cause, they can obtain a straight and upright body. If a Bodhisattva sees those who are fearful and provides them with protection, gives clothing and food to the poor and naked, constantly harbors a sense of shame, and prevents evil deeds from happening, by this karmic cause, they can obtain the 'Hidden Horse Genitals' (male genitals retract into the abdomen, like a horse's). If a Bodhisattva guards their body, speech, and mind, constantly keeps them pure, knows contentment when receiving offerings, and uses things with moderation, gives medicine to the sick, and gives wealth to the poor, if there are beings with unequal karma, and even the things they receive are unequal, they encourage them to cultivate equal deeds, by this karmic cause, they can obtain a square and full body, with equal dimensions in length and width, like a Nigrodha tree (banyan tree). If a Bodhisattva skillfully and expediently cultivates various excellent good dharmas, without middle or lower grades, constantly increasing them, by this karmic cause, they can obtain hair that grows upwards on their body, turning to the right. If a Bodhisattva is naturally intelligent, with sharp faculties, and often contemplates the meaning of the Dharma, associates with wise people, encounters good teachers, sweeps and cleans the places of elders, bathes the bodies of elders, removes filth from stupas (pagodas), and does not allow defilements to pollute the mind, by this karmic cause, they can obtain one hair per pore, with fine and smooth skin, not affected by dust or water. If a Bodhisattva joyfully gives away clothing, food, vehicles, bedding, and various ornaments, without regret or stinginess in their heart, by this karmic cause, they can obtain a golden body with a halo of one 'zhang' (approximately 10 feet). If a Bodhisattva widely gives soft and delicious food to countless beings, so that many beings can be satisfied, by this karmic cause, they can obtain the 'Seven Full Places' (two hands, two feet, two shoulders, and the top of the head). If a Bodhisattva sees good beings wanting to engage in good dharmas, agrees with their proper actions, guides them, establishes them in good dharmas, and removes and cuts off evil deeds, by this karmic cause, they can obtain the 'Lion Chest' (a chest as broad as a lion's). If a Bodhisattva cultivates the Four Right Exertions among beings for the benefit of beings, like a lion king without fear in their heart, by this karmic cause, they can obtain two auspicious marks: one is that the two shoulders are level and the two armpits are full; the other is that the two arms are round and straight, like the trunk of an elephant king, extending past the knees when standing. If a Bodhisattva refrains from the evil karma of divisive speech (sowing discord), and makes peace among those who are hateful.

合語，行四攝法攝取眾生，思惟深義修平等慈，以此業緣得二種相：一者口四十齒齊密不疏白猶珂雪，二者得四牙相如月初生。若菩薩見諸眾生有所須欲，稱心施與若財若法，以此業緣得二種相：一者師子頤，二者頸圓凈。若菩薩守護眾生如視一子，多生信心慈念無量，廣施醫藥無穢濁心，以此業緣得二種相：一者咽喉具足千脈，以受美味津液流潤，二者身鉤鎖骨如那羅延。若菩薩自行十善教他修行，見修行者歡喜讚歎，大悲無量憐愍眾生，發弘誓心攝受正法，以此業緣得二種相：一者有郁尼沙頂骨涌起自然成髻，二者舌廣薄長如蓮華葉。若菩薩恒說實語愛語美語，敷演正法不使顛倒，以此業緣得梵音聲如迦陵頻伽，妙響深遠如天鼓振。若菩薩起慈敬心觀諸世間如父如母，不起三毒視諸眾生，以此業緣得二種相：一者眼瞼青好如優缽羅華，二者眼睫紺焰猶如牛王。若菩薩見善眾生修三學法，稱讚其美不起毀呰，見有謗者遮制守護，以此業緣得白毫相，當於眉間右旋上靡。

「複次阿難！菩薩修行四種正業，得三十二相：一者決定無雜、二者諦觀微密、三者常修無間、四者不顛倒行。第一業緣得足下平滿。第二業緣得九種相：一者足下輪相、二者足踝𦟛滿、三者手足十指網密、四者面板細軟、五者得七處滿、六者

【現代漢語翻譯】現代漢語譯本：如果菩薩說和合之語，用四攝法（佈施、愛語、利行、同事）來攝取眾生，思維深刻的意義，修習平等的慈悲心，憑藉這樣的業緣，可以獲得兩種妙相：一是口中有四十顆牙齒，整齊緊密不稀疏，潔白如珂雪；二是獲得四顆牙齒，形狀如新月初升。如果菩薩見到各種眾生有所需求，就稱心如意地施與，無論是財物還是佛法，憑藉這樣的業緣，可以獲得兩種妙相：一是擁有像獅子一樣的下巴，二是頸項圓潤光潔。如果菩薩守護眾生如同看待自己的孩子一樣，生起廣大的信心，慈悲憐憫之心無量無邊，廣泛地施捨醫藥，沒有絲毫的污濁之心，憑藉這樣的業緣，可以獲得兩種妙相：一是咽喉中具有千條脈絡，能夠承受美味，津液流暢滋潤；二是身體的鎖骨像那羅延（Narayan，毗濕奴的化身）一樣堅固。如果菩薩自己修行十善業，教導他人也修行十善業，見到修行的人就歡喜讚歎，以廣大的悲心憐憫眾生，發起宏大的誓願，攝受和守護正法，憑藉這樣的業緣，可以獲得兩種妙相：一是頭頂有郁尼沙（Unisha，頂髻）頂骨涌起，自然形成髮髻；二是舌頭寬廣而薄長，像蓮花葉一樣。如果菩薩經常說真實語、愛語、美語，敷演正法而不使其顛倒錯亂，憑藉這樣的業緣，可以獲得梵音聲，如同迦陵頻伽（Kalavinka，妙音鳥）鳥的聲音一樣美妙，聲音深遠洪亮，如同天鼓震響。如果菩薩以慈悲恭敬之心看待世間一切眾生，如同看待自己的父母一樣，不起貪嗔癡三毒，看待一切眾生都平等，憑藉這樣的業緣，可以獲得兩種妙相：一是眼瞼青藍美好，如同優缽羅華（Utpala，青蓮花）；二是眼睫紺青色，如同牛王一樣。如果菩薩見到善良的眾生修習戒定慧三學，就稱讚他們的美德，不起譭謗之心，見到有人誹謗三學，就加以制止和守護，憑藉這樣的業緣，可以獲得白毫相（Urna，眉間白毫），位於眉毛之間，向右旋轉向上。『再者，阿難（Ananda，佛陀的十大弟子之一）！菩薩修行四種正業，可以獲得三十二相：一是決定不雜，二是諦觀微密，三是常修無間，四是不顛倒行。第一種業緣可以獲得足下平滿相。第二種業緣可以獲得九種相：一是足下有輪相，二是足踝豐滿，三是手足十指之間有網膜相連，四是面板細緻柔軟，五是獲得七處平滿相，六是……』

【English Translation】 English version: If a Bodhisattva speaks harmonious words, uses the four means of conversion (giving, kind speech, beneficial action, and identification) to gather beings, contemplates profound meanings, and cultivates impartial loving-kindness, by this karmic connection, they obtain two excellent marks: first, they have forty teeth in their mouth, which are even, close together, not sparse, and as white as crystal snow; second, they obtain four teeth that resemble a newly rising moon. If a Bodhisattva sees that various beings have needs and desires, they generously give according to their wishes, whether it be wealth or Dharma, by this karmic connection, they obtain two excellent marks: first, they possess a jaw like a lion; second, their neck is round and pure. If a Bodhisattva protects beings as if they were their own child, generates great faith, and has immeasurable loving-kindness, widely gives medicine without any defiled mind, by this karmic connection, they obtain two excellent marks: first, their throat is complete with a thousand vessels, allowing them to receive delicious flavors and have flowing, moistening fluids; second, the collarbones of their body are as strong as Narayana (Vishnu's incarnation). If a Bodhisattva practices the ten wholesome actions themselves and teaches others to practice them, rejoices and praises those who practice, has immeasurable great compassion and pities beings, makes great vows, and embraces and protects the true Dharma, by this karmic connection, they obtain two excellent marks: first, they have an Ushnisha (cranial protuberance) on the crown of their head, which rises up naturally forming a topknot; second, their tongue is broad, thin, and long like a lotus leaf. If a Bodhisattva constantly speaks truthful words, loving words, and beautiful words, expounds the true Dharma without causing it to be inverted or confused, by this karmic connection, they obtain a Brahma-like voice, as beautiful as the sound of a Kalavinka (mythical bird with a beautiful voice), with a profound and far-reaching sound like the resounding of a heavenly drum. If a Bodhisattva regards all beings in the world with a compassionate and respectful mind, as if they were their own parents, does not generate the three poisons of greed, hatred, and delusion, and views all beings equally, by this karmic connection, they obtain two excellent marks: first, their eyelids are blue and beautiful like an Utpala (blue lotus) flower; second, their eyelashes are dark blue like those of a bull king. If a Bodhisattva sees virtuous beings practicing the three trainings of morality, concentration, and wisdom, praises their virtues without generating any criticism, and restrains and protects those who slander them, by this karmic connection, they obtain the white hair mark (Urna) between their eyebrows, which spirals to the right and upwards. 『Furthermore, Ananda (one of the Buddha's ten principal disciples)! A Bodhisattva who cultivates four right actions obtains the thirty-two marks: first, being resolute and unmixed; second, observing subtle details; third, constantly practicing without interruption; and fourth, acting without inversion. The first karmic connection results in the mark of having flat soles. The second karmic connection results in nine marks: first, having wheel marks on the soles of the feet; second, having full ankles; third, having webbed fingers and toes; fourth, having fine and soft skin; fifth, having seven full places; sixth, ...』

兩肩平整兩腋下滿、七者臂𦟛圓、八者舌廣長、九者師子臆。第三業緣得五種相：一者指纖長、二者腳跟長、三者身端不曲、四者橫豎量等、五者頸圓凈。第四業緣得諸餘相。

「複次阿難！若十方一切眾生俱行十善，如此功德更百倍增長，以此業緣，惟得菩薩一毛之相。入一切毛，功德更百倍增，然後能得菩薩一好。入一切好，功德更百倍增，然後能得菩薩一相。入一切相功德，離白毫相離郁尼沙，如是功德更增百倍得白毫相，又增百倍得郁尼沙相。入郁尼沙功德千倍增長，得如來商珂不共之法相好所攝，因此相好，如來一聲遍滿十方無量世界。阿難！是三十二相有三因緣不可思議：一者時節不可思議，修行數滿三阿僧祇劫；二者心樂不可思議，為安樂利益一切眾生故；三者品類不可思議，修一切善離一切惡，是種類無窮故。是故如來身具相好不可思議。

「阿難！何者如來八十種好？一者無見頂，二者頂骨無頦，三者額廣平正，四者眉高而長形如初月紺琉璃色，五者廣長眼，六者鼻高圓直孔不現，七者耳廣厚長輪埵成就，八者身堅實如那羅延，九者身份不可壞，十者身節堅密，十一者身一時回如象王，十二者身柔軟，十三者身不曲，十四者身常少，十五者身潤澤，十六者身自持不逶迤，十七者身份滿

【現代漢語翻譯】現代漢語譯本：兩肩平整，兩腋下豐滿；第七，手臂渾圓；第八，舌頭寬而長；第九，胸膛如獅子般寬廣。第三種業緣能獲得五種相：第一，手指纖細修長；第二，腳後跟長；第三，身體端正不彎曲；第四，橫向和縱向的尺寸相等；第五，脖頸圓潤光潔。第四種業緣能獲得其他各種相。『再者，阿難（Ananda，佛陀的十大弟子之一）！如果十方一切眾生都奉行十善業，這樣的功德再增長一百倍，憑藉這種業緣，也只能獲得菩薩（Bodhisattva，佛教中發願要普度眾生的修行者）身上一根毫毛的相。進入每一根毫毛，功德再增長一百倍，然後才能獲得菩薩身上一個『好』。進入每一個『好』，功德再增長一百倍，然後才能獲得菩薩的一個『相』。進入一切『相』的功德，去除白毫相（Urna，位於眉間的白色毫毛）和郁尼沙（Ushnisha，頭頂肉髻），這樣的功德再增長一百倍才能獲得白毫相，再增長一百倍才能獲得郁尼沙相。進入郁尼沙的功德增長一千倍，才能獲得如來（Tathagata，佛的稱號之一）商珂（Shanka，海螺）般不共的法相好所攝持，憑藉這種相好，如來一聲能遍滿十方無量世界。阿難！這三十二相有三種因緣不可思議：第一，時節不可思議，修行圓滿三個阿僧祇劫（Asankhya kalpa，極長的時間單位）；第二，心樂不可思議，爲了安樂利益一切眾生；第三，品類不可思議，修一切善，離一切惡，這種種類是無窮無盡的。因此，如來身具相好，不可思議。』『阿難！什麼是如來的八十種好？第一，無見頂相（無能見其頂）；第二，頂骨沒有下頦；第三，額頭寬廣平正；第四，眉毛高挑而修長，形狀如新月，顏色如紺琉璃；第五，廣長眼；第六，鼻樑高挺圓潤筆直，鼻孔不外露；第七，耳朵寬大厚實，耳輪和耳垂都圓滿成就；第八，身體堅實如那羅延（Narayana，印度教神祇，毗濕奴的化身）；第九，身體各部分不可破壞；第十，身體關節堅固緊密；第十一，身體能像象王一樣一時迴轉；第十二，身體柔軟；第十三，身體不彎曲；第十四，身體常保年輕；第十五，身體潤澤；第十六，身體能自我支撐，不搖擺；第十七，身體各部分飽滿。』

【English Translation】 English version: The two shoulders are level, and the two armpits are full; seventh, the arms are round; eighth, the tongue is broad and long; ninth, the chest is like a lion's. The third karmic condition obtains five characteristics: first, the fingers are slender and long; second, the heels are long; third, the body is upright and not bent; fourth, the horizontal and vertical dimensions are equal; fifth, the neck is round and clean. The fourth karmic condition obtains all other characteristics. 'Furthermore, Ananda (one of the ten principal disciples of the Buddha)! If all sentient beings in the ten directions practice the ten wholesome deeds together, the merit of this will increase a hundredfold. With this karmic condition, one can only obtain one hair characteristic of a Bodhisattva (a being who is on the path to Buddhahood). Entering every hair, the merit increases a hundredfold, and then one can obtain one 'good' characteristic of a Bodhisattva. Entering every 'good' characteristic, the merit increases a hundredfold, and then one can obtain one 'characteristic' of a Bodhisattva. Entering all 'characteristics', apart from the Urna (a white curl of hair between the eyebrows) and the Ushnisha (a cranial protuberance), such merit increases a hundredfold to obtain the Urna, and then increases a hundredfold to obtain the Ushnisha. Entering the Ushnisha, the merit increases a thousandfold to obtain the unique Dharma characteristics of the Tathagata (one of the titles of the Buddha) like the Shanka (conch shell), which are encompassed by the auspicious signs. Because of these auspicious signs, the voice of the Tathagata pervades countless worlds in the ten directions. Ananda! These thirty-two characteristics have three inconceivable causes: first, the time is inconceivable, having completed the practice for three Asankhya kalpas (immeasurably long periods of time); second, the joy of the mind is inconceivable, for the sake of the peace and benefit of all sentient beings; third, the categories are inconceivable, cultivating all good and abandoning all evil, these categories are endless. Therefore, the Tathagata's body possesses inconceivable auspicious signs.' 'Ananda! What are the eighty minor marks of the Buddha? First, the invisible crown of the head; second, the skull has no chin; third, the forehead is broad, flat, and upright; fourth, the eyebrows are high and long, shaped like a crescent moon, and the color is like dark blue lapis lazuli; fifth, the wide and long eyes; sixth, the nose is high, round, and straight, and the nostrils are not visible; seventh, the ears are wide, thick, and long, and the helix and lobes are perfectly formed; eighth, the body is as firm as Narayana (a Hindu deity, an avatar of Vishnu); ninth, the body parts are indestructible; tenth, the body joints are firm and tight; eleventh, the body can turn around at once like an elephant king; twelfth, the body is soft; thirteenth, the body is not bent; fourteenth, the body is always youthful; fifteenth, the body is lustrous; sixteenth, the body is self-supporting and does not sway; seventeenth, the body parts are full.'

足，十八者識滿足，十九者容儀備足，二十者威神遠振，二十一者一切處不揹他，二十二者住處安無能動者，二十三者面部如量不大不長，二十四者廣姝，二十五者面凈如滿月，二十六者面具足滿，二十七者正容貌不壞色，二十八者儀容如師子，二十九者進止如象王，三十者行法如鵝王，三十一者頭如摩陀那果，三十二者足趺厚四指行時印文現，三十三者爪如赤銅色高薄圓潤，三十四者膝骨堅著圓好，三十五者指文莊嚴，三十六者脈理深，三十七者手文明直，三十八者手文長，三十九者手文不斷，四十者手足如意，四十一者手足赤白如蓮華色，四十二者孔門相具，四十三者步無廣狹，四十四者腰圓大，四十五者腹不現，四十六者齊文如盤蛇右轉圓深，四十七者毛色青紅如孔雀項，四十八者毛潔凈，四十九者毛右旋，五十者口出無上香、身毛皆香氣，五十一者唇色赤潤如頻婆果，五十二者舌色赤，五十三者舌形薄，五十四者一切樂觀，五十五者隨眾生意和悅與語，五十六者於一切處無非善語，五十七者先與語，五十八者隨眾音聲不過不減，五十九者隨眾語言而為說法，六十者說法不著，六十一者等視眾生，六十二者先見後作，六十三者發一音報眾聲，六十四者次第有因緣說法，六十五者一切眾生眼不能盡觀相，六十六者

【現代漢語翻譯】現代漢語譯本一者足跟滿足，二者足趺平滿，三者手指纖長，四者手足柔軟，五者手足指間有縵網相，六者足跟廣，七者行步安庠，八者舉足離地高，九者行步庠序如龍象，十者進止儀範，十一者回顧合儀，十二者身柔軟，十三者身圓滿，十四者諸竅清凈，十五者身清潔，十六者身貞廉，十七者身具足，十八者識滿足，十九者容儀備足，二十者威神遠振，二十一者一切處不揹他，二十二者住處安無能動者，二十三者面部如量不大不長，二十四者廣姝，二十五者面凈如滿月，二十六者面具足滿，二十七者正容貌不壞色，二十八者儀容如師子，二十九者進止如象王，三十者行法如鵝王，三十一者頭如摩陀那果（一種果實），三十二者足趺厚四指行時印文現，三十三者爪如赤銅色高薄圓潤，三十四者膝骨堅著圓好，三十五者指文莊嚴，三十六者脈理深，三十七者手文明直，三十八者手文長，三十九者手文不斷，四十者手足如意，四十一者手足赤白如蓮華色，四十二者孔門相具，四十三者步無廣狹，四十四者腰圓大，四十五者腹不現，四十六者齊文如盤蛇右轉圓深，四十七者毛色青紅如孔雀項，四十八者毛潔凈，四十九者毛右旋，五十者口出無上香、身毛皆香氣，五十一者唇色赤潤如頻婆果（一種果實），五十二者舌色赤，五十三者舌形薄，五十四者一切樂觀，五十五者隨眾生意和悅與語，五十六者於一切處無非善語，五十七者先與語，五十八者隨眾音聲不過不減，五十九者隨眾語言而為說法，六十者說法不著，六十一者等視眾生，六十二者先見後作，六十三者發一音報眾聲，六十四者次第有因緣說法，六十五者一切眾生眼不能盡觀相，六十六者

【English Translation】 English version 1. Full heels, 2. Flat and full insteps, 3. Slender and long fingers, 4. Soft hands and feet, 5. Webbed fingers and toes, 6. Broad heels, 7. Graceful gait, 8. High lift of feet when walking, 9. Graceful walking like a dragon or elephant, 10. Proper deportment in movement, 11. Proper turning of the head, 12. Soft body, 13. Full body, 14. Clean orifices, 15. Clean body, 16. Virtuous body, 17. Complete body, 18. Full awareness, 19. Complete appearance, 20. Far-reaching majesty, 21. Never opposing others, 22. Immovable dwelling place, 23. Face of proper proportion, neither too large nor too long, 24. Broad and beautiful, 25. Face as pure as the full moon, 26. Full and complete face, 27. Correct appearance without discoloration, 28. Appearance like a lion, 29. Movement like an elephant king, 30. Conduct like a goose king, 31. Head like a Madana fruit (a type of fruit), 32. Thick insteps, four fingers' width, with imprints visible when walking, 33. Nails like red copper, high, thin, round, and smooth, 34. Firm and well-formed kneecaps, 35. Adorned finger lines, 36. Deep pulse lines, 37. Straight and clear hand lines, 38. Long hand lines, 39. Unbroken hand lines, 40. Hands and feet as desired, 41. Hands and feet red and white like lotus flowers, 42. Complete orifices, 43. Even stride, neither too wide nor too narrow, 44. Round and large waist, 45. Invisible abdomen, 46. Navel mark like a coiled snake, turning right, round and deep, 47. Hair color blue and red like a peacock's neck, 48. Clean hair, 49. Hair turning to the right, 50. Mouth emitting supreme fragrance, body hair all fragrant, 51. Lip color red and moist like a Bimba fruit (a type of fruit), 52. Red tongue color, 53. Thin tongue shape, 54. All optimistic, 55. Speaking harmoniously and pleasantly according to the minds of the assembly, 56. Always speaking good words, 57. Speaking first, 58. Voice neither too loud nor too soft, matching the assembly's voices, 59. Preaching according to the languages of the assembly, 60. Preaching without attachment, 61. Treating all beings equally, 62. Seeing before acting, 63. Uttering one sound that responds to many sounds, 64. Preaching in order with causes and conditions, 65. The eyes of all beings cannot fully see the form, 66.

觀無厭足，六十七者一切聲分具足，六十八者善事顯現，六十九者剛強眾生見即調善、怖畏眾生便得安樂，七十者音聲明凈，七十一者身不傾動，七十二者身份大，七十三者其身長，七十四者身不染著，七十五者遍身光各一丈，七十六者光照身而行，七十七者其身凈潔，七十八者發螺不亂其髮長好、髮色光潤猶妙青珠，七十九者手足滿，八十者手足有德相。阿難！是名如來八十種好莊嚴佛身。

「阿難！如來有十力，何者為十？一者處非處智力、二者隨業智力、三者定類智力、四者根品智力、五者欲樂智力、六者性類智力、七者至一切處智力、八者宿生智力、九者死生智力、十者漏盡智力。因此智力，如來顯說最大勝處，轉于無上清凈梵輪，于大眾中正師子吼。

「阿難！如來有四種無畏：一一切智無畏、二漏盡無畏、三說障道無畏、四說盡苦道無畏。

「阿難！如來有三種念處：一者正行正念、二者邪行正念、三者雜行正念。阿難！如來又有大悲之法。

「阿難！如來有十八不共法：一身無過、二口無過、三意無過、四無不定心、五無異相執、六無非知舍、七無慾樂無減失、八無正精進無減失、九無念無減失、十無智無減失。十一解脫無減、十二解脫知見無減、十三身隨智慧行、十四口隨

【現代漢語翻譯】現代漢語譯本觀看不厭足，第六十七種好是一切聲音都圓滿具足，第六十八種好是善行事蹟顯現，第六十九種好是剛強難化的眾生見到就調伏向善，使恐怖畏懼的眾生得到安樂，第七十種好是聲音明亮清凈，第七十一種好是身體不傾斜動搖，第七十二種好是身形高大，第七十三種好是身體修長，第七十四種好是身體不被世俗沾染，第七十五種好是全身的光芒各自有一丈遠，第七十六種好是光明照耀著身體而行，第七十七種好是身體清凈無瑕，第七十八種好是髮髻整齊不亂，頭髮長而美好，髮色光亮潤澤如同美妙的青色寶珠，第七十九種好是手掌和腳掌飽滿，第八十種好是手掌和腳掌具有功德之相。阿難（Ananda）！這被稱為如來的八十種好，莊嚴佛身。

『阿難（Ananda）！如來具有十種力量，哪十種呢？第一是知是處非處智力，第二是知業報智力，第三是知禪定種類智力，第四是知眾生根性高下智力，第五是知眾生種種欲樂智力，第六是知眾生性類差別智力，第七是知一切至處道智力，第八是知宿世因緣智力，第九是知眾生死生智力，第十是知斷盡煩惱智力。因為這十種智力，如來能夠顯明宣說最大的殊勝之處，轉動無上清凈的梵輪（Brahma-wheel），在大眾之中發出真正的獅子吼。』

『阿難（Ananda）！如來具有四種無畏：第一是於一切法得一切智無所畏懼，第二是斷盡一切煩惱無所畏懼，第三是說障道法無所畏懼，第四是說盡苦之道無所畏懼。』

『阿難（Ananda）！如來具有三種念處：第一是于正行生起正念，第二是于邪行生起正念，第三是于雜行生起正念。阿難（Ananda）！如來又具有大悲之法。

『阿難（Ananda）！如來具有十八種不共法：一是身無過失，二是口無過失，三是意無過失，四是無不定心，五是無異相執著，六是無不知而舍，七是欲樂沒有減少，八是正精進沒有減少，九是正念沒有減少，十是智慧沒有減少，十一是解脫沒有減少，十二是解脫知見沒有減少，十三是身隨智慧而行，十四是口隨

【English Translation】 English version 『Having no satiety in beholding, the sixty-seventh excellence is the perfection of all sounds; the sixty-eighth is the manifestation of good deeds; the sixty-ninth is that the strong and obstinate beings, upon seeing him, are tamed and become good, and the frightened beings obtain peace and happiness; the seventieth is that his voice is clear and pure; the seventy-first is that his body does not incline or move; the seventy-second is that his body is large; the seventy-third is that his body is tall; the seventy-fourth is that his body is not defiled; the seventy-fifth is that the light around his body extends one fathom in every direction; the seventy-sixth is that the light illuminates his body as he walks; the seventy-seventh is that his body is pure and immaculate; the seventy-eighth is that his hair whorls are not disordered, his hair is long and beautiful, and the color of his hair is bright and lustrous, like exquisite blue jewels; the seventy-ninth is that his hands and feet are full; the eightieth is that his hands and feet possess virtuous marks. Ananda (阿難)! These are called the eighty minor marks of excellence of the Tathagata (如來), which adorn the Buddha's body.』

『Ananda (阿難)! The Tathagata (如來) has ten powers. What are the ten? First, the power of knowing what is possible and impossible; second, the power of knowing the consequences of actions; third, the power of knowing the different kinds of meditation; fourth, the power of knowing the different faculties of beings; fifth, the power of knowing the different desires of beings; sixth, the power of knowing the different dispositions of beings; seventh, the power of knowing the paths that lead everywhere; eighth, the power of knowing past lives; ninth, the power of knowing the death and rebirth of beings; tenth, the power of knowing the exhaustion of defilements. Because of these ten powers, the Tathagata (如來) can clearly proclaim the greatest and most excellent truths, turn the unsurpassed pure Brahma-wheel (梵輪), and roar the true lion's roar in the midst of the assembly.』

『Ananda (阿難)! The Tathagata (如來) has four kinds of fearlessness: first, fearlessness in knowing everything; second, fearlessness in the exhaustion of all defilements; third, fearlessness in speaking about the obstacles to the path; fourth, fearlessness in speaking about the path to the end of suffering.』

『Ananda (阿難)! The Tathagata (如來) has three kinds of mindfulness: first, mindfulness in right conduct; second, mindfulness in wrong conduct; third, mindfulness in mixed conduct. Ananda (阿難)! The Tathagata (如來) also has the Dharma of great compassion.』

『Ananda (阿難)! The Tathagata (如來) has eighteen unshared qualities: first, no fault in body; second, no fault in speech; third, no fault in mind; fourth, no instability of mind; fifth, no perception of difference; sixth, no abandonment without knowledge; seventh, no decrease in desire for liberation; eighth, no decrease in right diligence; ninth, no decrease in mindfulness; tenth, no decrease in wisdom; eleventh, no decrease in liberation; twelfth, no decrease in the knowledge and vision of liberation; thirteenth, the body follows wisdom; fourteenth, the speech follows

智慧行、十五意隨智慧行、十六窮過去智圓滿、十七窮現在智圓滿、十八窮未來智圓滿。

「阿難！如來獨得如意自在捷疾神通，如來獨得無有邊際變化神通，如來獨得無量無盡聖神通處，如來獨得心自在法，如來獨得自在無邊知他心通，如來獨得自在無閡天耳神通，如來獨得知無色界眾生種別，如來獨得通達聖眾般涅槃后，如來獨得智慧明瞭有不定答，如來獨得大波羅蜜善能答問，如來獨得分別說法無有過失，如來獨得開化眾生無有空過，如來獨得第一導首，如來獨得不可害滅，如來獨得金剛三昧，如來獨得一切諸法非色非心心不相應如來至知，如來獨得無閡解脫，如來獨得三不護法，如來獨得斷滅習氣，如來獨得一切種智，如來獨得金剛聚身，如來獨得未曾作意一切事成，如來獨得一切諸相與處相應明凈具足，如來獨得所授記莂無有不定，如來獨得於勝負心佛不許可不得見佛，如來獨得轉一切種勝妙法輪，如來獨得荷負眾生能捨重擔，如來獨得入般涅槃復更起心，如來獨得修因圓滿無餘，如來獨得至果圓滿無餘，如來獨得利益他事圓滿無餘，如來獨得辯才無盡，如來獨得說一切法悉皆如理。

「阿難！如來功德略說有六種：一者具足、二者無垢、三者不動、四者無閡、五者利他、六者自在巧能。阿難

【現代漢語翻譯】現代漢語譯本智慧行、十五意隨智慧行、十六窮過去智圓滿、十七窮現在智圓滿、十八窮未來智圓滿。

『阿難（Ananda）！如來獨得如意自在捷疾神通，如來獨得無有邊際變化神通，如來獨得無量無盡聖神通處，如來獨得心自在法，如來獨得自在無邊知他心通，如來獨得自在無閡天耳神通，如來獨得知無眾生種別，如來獨得通達聖眾般涅槃后，如來獨得智慧明瞭有不定答，如來獨得羅蜜善能答問，如來獨得分別說法無有過失，如來獨得開化眾生無有空過，如來獨得第一導首，如來獨得不可害滅，如來獨得金剛三昧（Vajra Samadhi），如來獨得一切諸法非色非心心不相應如來至知，如來獨得無閡解脫，如來獨得三不護法，如來獨得斷滅習氣，如來獨得一切種智，如來獨得金剛聚身，如來獨得未曾作意一切事成，如來獨得一切諸相與處相應明凈具足，如來獨得所授記莂無有不定，如來獨得於勝負心佛不許可不得見佛，如來獨得轉一切種勝妙法輪，如來獨得荷負眾生能捨重擔，如來獨得入般涅槃復更起心，如來獨得修因圓滿無餘，如來獨得至果圓滿無餘，如來獨得利益他事圓滿無餘，如來獨得辯才無盡，如來獨得說一切法悉皆如理。

『阿難（Ananda）！如來功德略說有六種：一者具足、二者無垢、三者不動、四者無閡、五者利他、六者自在巧能。阿難（Ananda）！』

【English Translation】 English version Wisdom conduct, fifteenth: intention follows wisdom conduct, sixteenth: exhaustive knowledge of the past is complete, seventeenth: exhaustive knowledge of the present is complete, eighteenth: exhaustive knowledge of the future is complete.

『Ananda! The Tathagata (如來, one of the titles of a Buddha) uniquely attains effortless and swift supernatural powers; the Tathagata uniquely attains limitless transformative supernatural powers; the Tathagata uniquely attains immeasurable and endless sacred supernatural states; the Tathagata uniquely attains the Dharma of mental freedom; the Tathagata uniquely attains unobstructed and boundless knowledge of others' minds; the Tathagata uniquely attains unobstructed divine hearing; the Tathagata uniquely knows the different kinds of beings without remainder; the Tathagata uniquely understands the Parinirvana (般涅槃, complete nirvana) of the holy assembly; the Tathagata uniquely possesses wisdom and clarity with indefinite answers; the Tathagata is skilled in answering questions through Prajna Paramita (**羅蜜, perfection of wisdom); the Tathagata uniquely distinguishes and speaks the Dharma without error; the Tathagata uniquely converts beings without empty passing; the Tathagata uniquely is the foremost guide; the Tathagata uniquely is indestructible; the Tathagata uniquely attains the Vajra Samadhi (金剛三昧, diamond-like concentration); the Tathagata uniquely knows that all dharmas are neither form nor mind, and mind is not in accordance; the Tathagata uniquely attains unobstructed liberation; the Tathagata uniquely attains the three non-protective dharmas; the Tathagata uniquely attains the cessation of habitual tendencies; the Tathagata uniquely attains omniscience; the Tathagata uniquely attains the Vajra (金剛, diamond) aggregate body; the Tathagata uniquely accomplishes all things without prior intention; the Tathagata uniquely possesses all characteristics that correspond to their locations, being clear and complete; the Tathagata uniquely possesses predictions that are never uncertain; the Tathagata uniquely possesses that if one has a mind of winning or losing, the Buddha does not permit one to see the Buddha; the Tathagata uniquely turns the supreme and wonderful Dharma wheel of all kinds; the Tathagata uniquely bears the burden of beings and can relinquish heavy burdens; the Tathagata uniquely enters Parinirvana (般涅槃, complete nirvana) and then arises again in mind; the Tathagata uniquely completes the causes of cultivation without remainder; the Tathagata uniquely completes the attainment of the result without remainder; the Tathagata uniquely completes the benefit of others without remainder; the Tathagata uniquely possesses inexhaustible eloquence; the Tathagata uniquely speaks all dharmas in accordance with reason.』

『Ananda! The Tathagata's (如來, one of the titles of a Buddha) merits can be briefly summarized in six ways: first, completeness; second, purity; third, immovability; fourth, unobstructedness; fifth, benefiting others; sixth, skillful ability. Ananda!』

！云何如來為功德不可思議？一切如來恒河沙劫無邊功德，在於惑地及於凈地，相攝相應未曾相離，無垢無凈不可思議。

無上依經如來事品第五

「阿難！如來事有十八，如來無比最妙最上無有及者，令諸眾生起奇特心恭敬供養，此第一事。因三十二相、八十種好而得成就，如來如理通達因果。若沙門婆羅門說無因果、說不平等因果之法，我即制伏令墮負處；此第二事。因是處非處智力得成，如來知見自業自受，無有自作他受果者。若沙門婆羅門邪說邪教度業度受，便能制伏令墮負處；此第三事。因業類智力得成，如來教化顯三種輪：一者神通輪，二者記心輪，三者示教輪，訓導弟子以成聖眾。若沙門婆羅門，有勝負心說違逆法對治正典，便能制伏令墮負處；此第四事。因禪定智力得成，如來了達上中下根如理為說，令其下種成熟解脫，此第五事。因根種智力得成，如來知見三品眾生邪正欲樂，如實見已拔斷惡欲增長善欲，此第六事。因欲樂智力得成，如來觀知眾生三種：一者粗，二者中，三者妙，令此三人如理得入種種法門，此第七事。因性界智力得成，如來明見出離道法得解脫果，障閡道法得生死果，令滅障閡道修出離道，此第八事。因至一切處智力得成，如來明瞭見宿命事說過去事，為令眾生起

【現代漢語翻譯】現代漢語譯本：『云何如來為功德不可思議？』（為什麼如來的功德是不可思議的？）一切如來恒河沙劫（無數個時期）無邊功德，在於惑地（迷惑之地）及於凈地（清凈之地），相攝相應未曾相離，無垢無凈不可思議。

無上依經如來事品第五

『阿難！（Ananda，佛陀的十大弟子之一）如來事有十八，如來無比最妙最上無有及者，令諸眾生起奇特心恭敬供養，此第一事。』（如來的事業有十八種，如來是無比的、最微妙的、最至上的，沒有誰能比得上，能讓眾生生起驚奇之心，恭敬供養，這是第一件事。）因三十二相（Thirty-two marks of the Buddha）、八十種好（Eighty minor marks of the Buddha）而得成就，如來如理通達因果。（如來如實地通達因果。）若沙門婆羅門（Shramana and Brahmin，兩種修行者）說無因果、說不平等因果之法，我即制伏令墮負處；（如果沙門或婆羅門宣揚沒有因果，或者宣揚不平等的因果之法，我就會制伏他們，讓他們理屈詞窮。）此第二事。（這是第二件事。）因是處非處智力得成，如來知見自業自受，無有自作他受果者。（因為如來具有辨別是處非處的智慧，所以如來知道自己造的業自己承受，沒有自己造業他人受果的事情。）若沙門婆羅門邪說邪教度業度受，便能制伏令墮負處；（如果沙門或婆羅門以邪說邪教來解釋業和果報，我便能制伏他們，讓他們理屈詞窮。）此第三事。（這是第三件事。）因業類智力得成，如來教化顯三種輪：一者神通輪（supernatural power），二者記心輪（reading minds），三者示教輪（teaching），訓導弟子以成聖眾。（因為如來具有業類智力，所以如來教化眾生，展現三種輪：一是神通輪，二是記心輪，三是示教輪，訓導弟子成就聖眾。）若沙門婆羅門，有勝負心說違逆法對治正典，便能制伏令墮負處；（如果沙門或婆羅門，懷著爭勝之心，宣揚違背正法的理論來對抗正典，我便能制伏他們，讓他們理屈詞窮。）此第四事。（這是第四件事。）因禪定智力得成，如來了達上中下根如理為說，令其下種成熟解脫，（因為如來具有禪定智力，所以如來了解上中下三種根器的眾生，如理為他們說法，使他們種下善根，成熟解脫。）此第五事。（這是第五件事。）因根種智力得成，如來知見三品眾生邪正欲樂，如實見已拔斷惡欲增長善欲，（因為如來具有根種智力，所以如來知道三種眾生的邪正欲樂，如實地瞭解之後，拔除惡欲，增長善欲。）此第六事。（這是第六件事。）因欲樂智力得成，如來觀知眾生三種：一者粗，二者中，三者妙，令此三人如理得入種種法門，（因為如來具有欲樂智力，所以如來觀察瞭解眾生有三種：一是粗，二是中，三是妙，使這三種人如理地進入種種法門。）此第七事。（這是第七件事。）因性界智力得成，如來明見出離道法得解脫果，障閡道法得生死果，令滅障閡道修出離道，（因為如來具有性界智力，所以如來清楚地看到修習出離之道能得到解脫的果報，障礙正道的法會得到生死的果報，因此讓眾生滅除障礙正道的法，修習出離之道。）此第八事。（這是第八件事。）因至一切處智力得成，如來明瞭見宿命事說過去事，為令眾生起

【English Translation】 English version: 『Why is the Tathagata's (如來) merit inconceivable?』 All the Tathagatas' (如來) immeasurable merits throughout countless kalpas (劫) like the sands of the Ganges River (恒河沙), whether in the realm of delusion (惑地) or the realm of purity (凈地), are interconnected and corresponding, never separated, neither defiled nor pure, and thus inconceivable.

Chapter 5 on the Deeds of the Tathagata (如來) from the Anavatapta Sutra (無上依經)

『Ananda (阿難)! The deeds of the Tathagata (如來) are eighteen in number. The Tathagata (如來) is incomparable, most subtle, and supreme, with no equal, causing all beings to develop a sense of wonder, respect, and offer worship. This is the first deed.』 Accomplished through the thirty-two marks (三十二相) and eighty minor marks (八十種好), the Tathagata (如來) thoroughly understands cause and effect according to principle. If any Shramana (沙門) or Brahmin (婆羅門) speaks of no cause and effect or of unequal cause and effect, I will subdue them and cause them to fall into a state of defeat. This is the second deed. Accomplished through the power of knowing what is appropriate and inappropriate, the Tathagata (如來) knows and sees that one's own actions are one's own consequences; there is no such thing as one acting and another receiving the result. If any Shramana (沙門) or Brahmin (婆羅門) falsely teaches and explains the bearing and receiving of karma, I will subdue them and cause them to fall into a state of defeat. This is the third deed. Accomplished through the power of knowing the categories of karma, the Tathagata (如來) teaches and reveals the three wheels: first, the wheel of supernatural power (神通輪); second, the wheel of reading minds (記心輪); and third, the wheel of instruction (示教輪), guiding disciples to become a holy assembly. If any Shramana (沙門) or Brahmin (婆羅門), with a mind of competition, speaks of doctrines contrary to the Dharma (法) and opposes the correct scriptures, I will subdue them and cause them to fall into a state of defeat. This is the fourth deed. Accomplished through the power of meditative wisdom, the Tathagata (如來) understands the superior, middling, and inferior faculties and speaks accordingly, enabling them to plant seeds, mature, and attain liberation. This is the fifth deed. Accomplished through the power of knowing the faculties and seeds, the Tathagata (如來) knows and sees the wholesome and unwholesome desires and pleasures of the three types of beings. Having truly seen this, he uproots evil desires and increases wholesome desires. This is the sixth deed. Accomplished through the power of knowing desires and pleasures, the Tathagata (如來) observes and knows that beings are of three types: coarse, middling, and subtle, enabling these three types of people to enter various Dharma (法) gates according to principle. This is the seventh deed. Accomplished through the power of knowing the nature and realms, the Tathagata (如來) clearly sees that practicing the path of liberation leads to the fruit of liberation, while obstructing the path leads to the fruit of birth and death, causing beings to eliminate the path of obstruction and cultivate the path of liberation. This is the eighth deed. Accomplished through the power of reaching all places, the Tathagata (如來) clearly sees past lives and speaks of past events, in order to cause beings to arise

厭畏心。若執常見沙門婆羅門，便能制伏令墮負處；此第九事。因宿生智力得成，如來明見一切眾生死此生彼如理受記。若執斷見沙門婆羅門，便能制伏令墮負處；此第十事。因生死智力得成，如來自知解脫通達無閡。若增上慢沙門婆羅門，未得羅漢謂言已得，即能制伏令墮負處；此第十一事。因漏盡智力得成，如來為利益事最上善巧，若有人問如來十力，如實答難除決彼疑，能立自正說，能破他邪說，此第十二事。因四無畏得成，如來正教，有能修者，有不修者，亦修不修者，如來於此三人無染濁心，此第十三事。因三念處得成，如來佛眼晝夜恒觀一切眾生在勝負處救護濟拔，此第十四事。因大悲得成，如來如說而行，能行能說，此第十五事。因三不護法得成，如來於諸眾生為利益事，悉皆圓滿無有損減，此第十六事。因念無忘失得成，如來四威儀中，隨從於理無有失誤，此第十七事。因滅除習氣得成，如來觀三種法：一者行法得利，二者行法減損，三者行法亦利亦損，離餘二法，如來宣說得利益行，此第十八事，因一切種智及諸不共法得成。阿難！如是等如來事，汝應知！

「阿難！云何如來為事不可思議？阿難！諸如來事無數無量，世間眾生不能覺知，雖依語言不能顯現，不可示人令他悟解，一切佛土處

【現代漢語翻譯】現代漢語譯本厭惡和畏懼的心。如果執著于常見（認為世界和生命是永恒存在的）的沙門（出家修行者）和婆羅門（祭司），就能制伏他們，使他們處於失敗的境地；這是第九件事。這是因為宿命通的智慧力量而成就的，如來（佛陀）明瞭地看見一切眾生在此生彼生，如實地為他們授記。如果執著于斷見（認為世界和生命是斷滅的）的沙門和婆羅門，就能制伏他們，使他們處於失敗的境地；這是第十件事。這是因為生死智的力量而成就的，如來自己知道解脫，通達無礙。如果增上慢（未證得聖果卻自認為已證得）的沙門和婆羅門，未證得阿羅漢果卻說自己已經證得，就能制伏他們，使他們處於失敗的境地；這是第十一件事。這是因為漏盡智（斷盡一切煩惱的智慧）的力量而成就的，如來爲了利益眾生的事業是最上善巧的。如果有人問如來十力（佛陀所具有的十種力量），如實地回答，消除他們的疑惑，能夠確立自己的正說，能夠破斥他人的邪說；這是第十二件事。這是因為四無畏（佛陀在眾人面前宣說佛法時的四種無所畏懼的自信）而成就的，如來的正教，有人能夠修行，有人不能修行，也有修行與不修行的人，如來對於這三種人沒有染濁的心；這是第十三件事。這是因為三念處（佛陀對眾生保持正念的三種情況）而成就的，如來用佛眼晝夜恒常地觀察一切眾生處於勝負的境地，救護和濟拔他們；這是第十四件事。這是因為大悲心而成就的，如來如所說的那樣去做，能夠行也能說；這是第十五件事。這是因為三不護法（佛陀沒有需要守護的秘密）而成就的，如來對於眾生爲了利益他們的事業，全部都圓滿沒有損減；這是第十六件事。這是因爲念無忘失（佛陀的正念永不忘失）而成就的，如來在四威儀（行住坐臥）中，都隨順於真理，沒有失誤；這是第十七件事。這是因為滅除習氣（佛陀斷除了一切煩惱習氣）而成就的，如來觀察三種法：第一種是修行此法能得到利益，第二種是修行此法會減損利益，第三種是修行此法既有利也有損，遠離其餘兩種法，如來說明能夠得到利益的修行方法；這是第十八件事，因為一切種智（佛陀通達一切事物的智慧）以及諸不共法（佛陀獨有的功德）而成就。阿難（佛陀的弟子）！像這些如來的事蹟，你應該知道！阿難！如來爲了利益眾生的事業是怎樣不可思議的呢？阿難！諸如來的事業無數無量，世間的眾生不能覺知，即使依靠語言也不能完全顯現，不能指示給他人使他們領悟理解，一切佛土的處所

【English Translation】 English version Aversion and fear. If one clings to the 'eternalist' views of Śramaṇas (wandering ascetics) and Brahmins (priests), one can subdue them and place them in a losing position; this is the ninth matter. This is accomplished through the power of the wisdom of past lives, as the Tathāgata (Buddha) clearly sees all beings passing away from here and being reborn there, accurately predicting their destinies. If one clings to the 'annihilationist' views of Śramaṇas and Brahmins, one can subdue them and place them in a losing position; this is the tenth matter. This is accomplished through the power of the wisdom of birth and death, as the Tathāgata knows liberation for himself, having attained unobstructed understanding. If arrogant Śramaṇas and Brahmins, who have not attained Arhatship (state of enlightenment) claim to have attained it, one can subdue them and place them in a losing position; this is the eleventh matter. This is accomplished through the power of the wisdom of the exhaustion of outflows (elimination of all defilements), as the Tathāgata is supremely skilled in benefiting beings. If someone asks the Tathāgata about the ten powers (ten powers of a Buddha), he answers truthfully, resolving their doubts, establishing his own correct teachings, and refuting others' incorrect teachings; this is the twelfth matter. This is accomplished through the four confidences (four kinds of fearlessness of a Buddha), the Tathāgata's true teachings, some are able to practice, some are not able to practice, and some both practice and do not practice, the Tathāgata has no defiled mind towards these three types of people; this is the thirteenth matter. This is accomplished through the three establishments of mindfulness (three foundations of mindfulness of a Buddha), the Tathāgata constantly observes all beings day and night with his Buddha-eye, in situations of victory and defeat, rescuing and delivering them; this is the fourteenth matter. This is accomplished through great compassion, the Tathāgata acts as he speaks, able to act and able to speak; this is the fifteenth matter. This is accomplished through the three protections (three ways in which a Buddha is not secretive), the Tathāgata, in all his actions to benefit beings, is complete and without any diminution; this is the sixteenth matter. This is accomplished through unforgetfulness (perfect mindfulness of a Buddha), the Tathāgata, in his four modes of conduct (walking, standing, sitting, and lying down), always follows the truth without error; this is the seventeenth matter. This is accomplished through the eradication of habitual tendencies (elimination of all habitual tendencies of a Buddha), the Tathāgata observes three kinds of practices: first, practicing this dharma brings benefit; second, practicing this dharma diminishes benefit; third, practicing this dharma brings both benefit and harm, apart from the other two practices, the Tathāgata explains the practice that brings benefit; this is the eighteenth matter, accomplished through omniscience (Buddha's wisdom of knowing everything) and the unique qualities (unique qualities of a Buddha). Ānanda (Buddha's disciple)! You should know these matters of the Tathāgata! Ānanda! How are the Tathāgata's actions for the benefit of beings inconceivable? Ānanda! The actions of the Tathāgatas are countless and immeasurable, worldly beings cannot perceive them, even relying on language cannot fully reveal them, cannot be shown to others to make them understand, all Buddha-lands

無所閡，一切如來隨順平等，過於意境無分別相，猶如虛空無有分別，與法界相稱故。諸善男子！是故佛說如來之事不可思議，行遍一切處，一切處無失，隨行三世處，不滅三寶性，如來住是事中，如來身相不捨虛空性，一切佛土顯現自身，如來言說非音聲性，同其類音而說正法，如來不取心為境界，諸眾生心根性慾樂皆悉通達。阿難！是名如來為事不可思議。」

佛說此經已，是此大會中七萬五千菩薩摩訶薩即得證見圓滿法身，復有七萬五千菩薩摩訶薩即得大乘妙光三昧，復有七萬五千菩薩摩訶薩於一切法得無生忍，無數阿僧祇眾生於無上菩提起不退心，無量阿僧祇眾生遠塵離垢得法眼凈，復有無量眾生得增上果。

無上依經讚歎品第六

爾時，阿難於眾會中聞佛說已，歡喜踴躍得未曾有，從坐而起偏袒右肩，右膝著地頂禮佛足，恭敬合掌瞻仰尊顏以清凈心，說偈讚歎：

「于諸三世眾生中，　　如來最尊無譬類，　於人法處無等等，　　是故平等等一切。　所應伏滅悉永除，　　所應知法悉通達，　為智為勝極第一，　　惟佛世尊更非余。　有力不怖是實語，　　如來有力無畏故，　世尊大能不損他，　　即是難思希有事。　善巧方便化眾生，　　非是險惡心迷醉，　眾生邪

【現代漢語翻譯】現代漢語譯本沒有阻礙，一切如來隨順平等，超越了意境而沒有分別之相，猶如虛空沒有分別，與法界（Dharmadhatu，宇宙萬法的總稱）的相狀相符。諸位善男子！因此佛說如來的事業不可思議，行為遍及一切處，在一切處都沒有缺失，隨著三世（過去、現在、未來）而行，不滅三寶（佛、法、僧）的本性，如來安住于這些事業中，如來的身相不捨棄虛空的本性，一切佛土都顯現自身，如來的言說不是音聲的本性，而是以同類的聲音宣說正法，如來不以心作為境界，對於眾生的心根、慾望、喜好都完全通達。阿難（Ananda，佛陀的十大弟子之一）！這叫做如來的事業不可思議。'

佛說完這部經后，在這個大會中，七萬五千位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）立即證見了圓滿法身（Dharmakaya，佛的法性之身），又有七萬五千位菩薩摩訶薩立即獲得了大乘妙光三昧（Samadhi，一種高度集中的冥想狀態），又有七萬五千位菩薩摩訶薩對於一切法得到了無生忍（Anutpattika-dharmaksanti，對諸法不生不滅的真理的領悟），無數阿僧祇（Asankhya，極大的數字單位）眾生對於無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）生起了不退轉之心，無量阿僧祇眾生遠離塵垢，得到了法眼凈（Dharmacaksu，能見真理的智慧之眼），又有無量眾生得到了增上果。

無上依經讚歎品第六

這時，阿難（Ananda）在眾會中聽聞佛的說法后，歡喜踴躍，得到了前所未有的體驗，從座位上站起來，偏袒右肩，右膝著地，頂禮佛足，恭敬合掌，瞻仰佛的尊容，以清凈的心，說偈讚歎：

'在一切三世的眾生中，如來最尊貴，沒有可以比擬的，在人法之處沒有同等者，因此平等對待一切。所有應該降伏滅除的都永遠除去了，所有應該知道的法都完全通達了，作為智慧，作為殊勝，最為第一，只有佛世尊，沒有其他。有力而不恐懼，這是真實語，如來有力，所以無所畏懼，世尊大能，不損害他人，這就是難以思議的稀有之事。善巧方便地教化眾生，不是險惡的心，不是迷惑沉醉，眾生邪'

【English Translation】 English version Without obstruction, all Tathagatas (如來，'Thus Come One') are in accordance with equality, surpassing the realm of thought and without differentiated appearances, like the emptiness of space without distinctions, corresponding to the nature of the Dharmadhatu (法界，'Dharma Realm'). O good men! Therefore, the Buddha says that the deeds of the Tathagata are inconceivable, actions pervading all places, without loss in any place, following the three periods of time (三世，past, present, and future), not extinguishing the nature of the Three Jewels (三寶，Buddha, Dharma, Sangha), the Tathagata dwells in these deeds, the physical form of the Tathagata does not abandon the nature of emptiness, all Buddha lands manifest themselves, the speech of the Tathagata is not of the nature of sound, but speaks the true Dharma with similar sounds, the Tathagata does not take the mind as a realm, and fully understands the minds, roots, desires, and pleasures of all beings. Ananda (阿難，one of the ten principal disciples of the Buddha)! This is called the inconceivable deeds of the Tathagata.'

After the Buddha spoke this sutra, in this great assembly, seventy-five thousand Bodhisattva-Mahasattvas (菩薩摩訶薩，'Great Bodhisattvas') immediately witnessed the perfect Dharmakaya (法身，'Dharma Body'), and another seventy-five thousand Bodhisattva-Mahasattvas immediately attained the Samadhi (三昧，'concentration') of Great Vehicle Wonderful Light, and another seventy-five thousand Bodhisattva-Mahasattvas attained Anutpattika-dharmaksanti (無生忍，'the patient acceptance of the non-arising of all dharmas') in all dharmas, countless Asankhya (阿僧祇，'innumerable') beings developed an unretreating mind towards Anuttara-samyak-sambodhi (無上菩提，'unsurpassed complete enlightenment'), immeasurable Asankhya beings were far from dust and defilement and attained the purity of the Dharmacaksu (法眼，'Dharma Eye'), and immeasurable beings attained superior fruits.

Chapter Six: Praise in the Supreme Reliance Sutra

At that time, Ananda (阿難) in the assembly, having heard the Buddha's teachings, rejoiced and leaped for joy, gaining what he had never had before, arose from his seat, bared his right shoulder, knelt on his right knee, prostrated himself at the Buddha's feet, respectfully joined his palms, gazed upon the Buddha's venerable face with a pure heart, and spoke verses of praise:

'Among all beings of the three periods of time, the Tathagata is the most venerable, without comparison, In the realm of people and Dharma, there is no equal, therefore, treat all equally. All that should be subdued and extinguished is forever removed, all that should be known is fully understood, As wisdom, as superiority, the most supreme, only the Buddha, the World Honored One, there is no other. Having power without fear, this is the true word, the Tathagata has power, therefore, is fearless, The World Honored One has great ability, not harming others, this is the inconceivable and rare thing. Skillfully and expediently transforming beings, not with a treacherous heart, not with delusion and intoxication, Beings are evil.'

慢自矜高，　　世尊折伏令除舍。　若人有力能勝他，　　謂是世間成口過，　若指如來最極尊，　　此語至真無虛失。　若人依理正問難，　　無有能使如來屈，　如來難伏無闕短，　　將導眾生至樂處。　四種清凈無過失，　　此四清凈故不護，　具足四辯無窮說，　　法味充溢飽眾生。　一切法處智無閡，　　一切念處無減失，　于諸眾生等大悲，　　于諸世法心不染。　通達一切根欲性，　　已度一切教化法，　煩惱品品差別類，　　敷演種種對治門。　世尊說法最第一，　　凡夫值佛不開解，　無明惑闇所覆蓋，　　是等極難不可度。　世尊名聞令渴仰，　　見佛令人喜無窮，　佛語能使心清凈，　　大師正教脫生死。　嘆佛能除不吉祥，　　憶佛令心恒喜樂，　覓佛即生大般若，　　解佛便得成種智。　如來因戒凈無垢，　　如來因定意澄清，　如來因智不可動，　　如來法海滿甘露。　眾生惛睡佛獨悟，　　遍視眾生根性慾，　眾生放逸如來不，　　一切眾生平等視。　破結賊法佛已說，　　魔王幻化佛已除，　已示生死是過失，　　已明彼方無畏處。　若法可度令他得，　　猶如世尊行大悲，　提婆達多為最上，　　一切眾生施菩提。　我今不

【現代漢語翻譯】現代漢語譯本：對於那些傲慢自大的人，世尊（Śākyamuni，釋迦牟尼）會折服他們，使他們捨棄傲慢。如果有人憑藉力量勝過他人，認為這是世間常有的事，那是一種口頭上的過失。如果稱頌如來（Tathāgata，佛的稱號）是最尊貴的，這句話是真實不虛的。如果有人依據正理提出疑問或辯難，沒有人能夠使如來屈服。如來難以被戰勝，沒有缺點和不足，能夠引導眾生到達快樂的境地。如來具有四種清凈，沒有過失，因此不需要守護。如來具足四種辯才，能夠無盡地說法，用佛法的滋味充滿和滿足眾生。對於一切法，如來的智慧沒有障礙；對於一切念處，如來沒有減少和缺失。對於一切眾生，如來具有平等的大悲心；對於世間的一切法，如來的心不被污染。如來通達一切眾生的根性、慾望和習性，已經度過了一切教化的方法。對於煩惱的種種差別和種類，如來敷演種種對治的方法。世尊說法是最殊勝的，但凡夫俗子即使遇到佛，也不能開悟理解。因為他們被無明（avidyā，對事物真相的迷惑）和黑暗所覆蓋，這些人極難被度化。世尊的名聲令人渴求仰慕，見到佛令人感到無盡的喜悅。佛的教誨能夠使內心清凈，偉大的導師以正法使人脫離生死輪迴。讚歎佛能夠消除不吉祥，憶念佛能夠使內心恒常喜樂。尋求佛就能生起大般若（mahā-prajñā，偉大的智慧），理解佛就能成就一切種智（sarva-jñāna，對一切事物和一切道理的智慧）。如來因為持戒而清凈無垢，如來因為禪定而意念澄清。如來因為智慧而不可動搖，如來的法海充滿甘露。眾生在愚昧中沉睡，佛獨自覺悟，普遍觀察眾生的根器。眾生放縱懈怠，如來卻不這樣，如來平等地看待一切眾生。破除煩惱結縛的方法佛已經說了，魔王（Māra，佛教中破壞修行者的人格化的惡魔）的幻化佛已經消除了。佛已經揭示了生死輪迴是過失，已經闡明了到達彼岸無畏之處的方法。如果有一種方法可以度化眾生，使他們獲得解脫，那就如同世尊所行的大悲行一樣。提婆達多（Devadatta，釋迦牟尼佛的堂兄弟，常與佛作對）也可以成為最上等的善知識，將一切眾生導向菩提（bodhi，覺悟）。我現在不...

【English Translation】 English version: The World Honored One (Śākyamuni) subdues and eliminates the arrogance of the conceited. If someone overcomes others by force and considers it a common occurrence in the world, it is a verbal fault. If one praises the Thus Come One (Tathāgata) as the most venerable, this statement is true and without error. If someone raises questions or challenges based on correct reasoning, no one can make the Thus Come One yield. The Thus Come One is difficult to subdue, without shortcomings or deficiencies, and can guide beings to a place of happiness. The Thus Come One possesses four kinds of purity, without faults, and therefore needs no protection. The Thus Come One is endowed with four kinds of eloquence, capable of expounding the Dharma endlessly, filling and satisfying beings with the taste of the Dharma. Regarding all dharmas, the Thus Come One's wisdom is unobstructed; regarding all mindfulness, the Thus Come One has no reduction or loss. Towards all beings, the Thus Come One has equal great compassion; towards all worldly dharmas, the Thus Come One's mind is not tainted. The Thus Come One understands the nature, desires, and habits of all beings, and has transcended all methods of teaching. Regarding the various differences and kinds of afflictions, the Thus Come One expounds various methods of counteracting them. The World Honored One's Dharma teaching is the most excellent, but ordinary people, even if they encounter the Buddha, cannot awaken and understand. Because they are covered by ignorance (avidyā) and darkness, these people are extremely difficult to liberate. The World Honored One's reputation causes longing and admiration, and seeing the Buddha brings endless joy. The Buddha's teachings can purify the mind, and the great teacher uses the correct Dharma to liberate people from the cycle of birth and death. Praising the Buddha can eliminate inauspiciousness, and remembering the Buddha can make the mind constantly joyful. Seeking the Buddha gives rise to great wisdom (mahā-prajñā), and understanding the Buddha leads to the attainment of all-knowing wisdom (sarva-jñāna). The Thus Come One is pure and without defilement because of precepts, and the Thus Come One's mind is clear because of meditation. The Thus Come One is immovable because of wisdom, and the Thus Come One's Dharma ocean is full of nectar. Beings are asleep in ignorance, but the Buddha alone is awakened, universally observing the faculties of beings. Beings are indulgent and lax, but the Thus Come One is not; the Thus Come One regards all beings equally. The method of breaking the bonds of affliction has already been spoken by the Buddha, and the illusions of the demon king (Māra) have been eliminated by the Buddha. The Buddha has revealed that the cycle of birth and death is a fault, and has clarified the method of reaching the fearless shore. If there is a method that can liberate beings and enable them to attain liberation, it is like the great compassionate conduct of the World Honored One. Even Devadatta can become the most excellent virtuous friend, guiding all beings towards enlightenment (bodhi). I now do not...

能見正行，　　修此持報世尊恩，　若人已到無餘滅，　　此人猶未報佛恩。　若人能行佛正行，　　是人唯修自利法，　世尊疲極為眾生，　　無上深恩云何報？　世尊宣說真自法，　　令人自行教化他，　若使如來不出世，　　惟有苦受逼其身。　一切世間惟惡道，　　但聞叫喚大音聲，　六道受苦悉無異，　　皆因煩惱所纏裹。　世尊為解眾生結，　　久受大悲之繫縛，　世尊無上大福田，　　能依佛行正行者，　如我不見善寶窮，　　若行惡行亦如是。　于佛若起悠悠心，　　此等眾生墮負地，　忽於世尊起怨諍，　　永處黑闇復何疑。　猶如大師識自身，　　相似大師亦能識，　餘人不能如此識，　　我今遍禮十方尊。　一切功德智力等，　　世尊示現及法身，　大悲欲使眾生識，　　是故我今頭面禮。　妙色好香視無厭，　　眾相圓滿超諸色，　三時開敷甚可愛，　　如是佛華我頂禮。　世尊善識無上處，　　一切險難皆出離，　無跡無聚無虛假，　　我今頂禮兩足尊。　世尊洗濯諸垢污，　　住于正法功德水，　從本已來內外凈，　　我今頂禮真凈身。　世尊善法自具足，　　常能為眾作益厚，　廣雨甘露飽眾生，　　我今頂禮能利他。　世間所

【現代漢語翻譯】現代漢語譯本能夠見到正確的修行，修持這種行為是爲了報答世尊（Bhagavan，對佛的尊稱）的恩德。如果有人已經達到了無餘涅槃（nirvana，佛教術語，指完全的解脫），這個人仍然沒有報答佛的恩德。如果有人能夠奉行佛陀的正法，這個人只是在修習自利的方法。世尊爲了眾生極其疲憊，這樣無上的深恩，要如何報答呢？世尊宣說真實的自法，令人自己修行並且教化他人。如果如來（Tathagata，佛的稱號之一）沒有出現於世，人們就只有苦受逼迫自身。整個世間只有惡道，只能聽到叫喚的巨大聲音。六道（six realms of existence）眾生所受的痛苦沒有什麼不同，都是因為煩惱所纏繞。世尊爲了解開眾生的煩惱結，長久地受到大悲心的繫縛。世尊是無上的大福田，能夠依循佛陀的教導奉行正法的人，就像我沒有見過善良的寶藏有窮盡的時候一樣，如果奉行惡行也是如此沒有止境。如果對佛陀生起輕慢之心，這些眾生就會墮入負面的境地。如果忽然對世尊生起怨恨爭執，永遠處於黑暗之中還有什麼疑問呢？就像大師能夠認識自身一樣，相似的大師也能認識自身，其餘的人不能夠這樣認識，我現在普遍地禮敬十方諸佛。一切功德、智慧、力量等等，世尊所示現的以及法身（Dharmakaya，佛的法性之身），以大悲心想要使眾生認識到這些，所以我現在以頭面頂禮。美好的顏色和芬芳的香氣，觀看也永不厭倦，各種相好圓滿超越一切顏色，三個時辰都開放，非常可愛，這樣的佛華，我以頭頂禮敬。世尊善於認識無上的境界，一切危險和困難都能夠出離，沒有軌跡，沒有聚集，沒有虛假，我現在頂禮兩足尊（佛的尊稱）。世尊洗滌各種垢污，安住在正法的功德水中，從本來就內外清凈，我現在頂禮真正清凈的身。世尊的善法自身就已具足，常常能夠為大眾帶來深厚的利益，廣泛地降下甘露，使眾生飽滿，我現在頂禮能夠利益他人的佛陀。世間所

【English Translation】 English version Being able to see the right conduct, cultivating this practice is to repay the kindness of the Bhagavan (世尊, the Blessed One, a title for the Buddha). If someone has already reached nirvana (無餘涅槃, the state of complete liberation), this person still has not repaid the Buddha's kindness. If someone can practice the Buddha's right Dharma, this person is only cultivating the method of benefiting oneself. The Bhagavan is extremely weary for the sake of sentient beings, how can such supreme and profound kindness be repaid? The Bhagavan proclaims the true self-Dharma, causing people to cultivate themselves and teach others. If the Tathagata (如來, 'Thus Gone One', another title for the Buddha) had not appeared in the world, people would only have suffering oppressing their bodies. The entire world would only have evil paths, only hearing the great sound of screaming. The suffering endured by beings in the six realms of existence (六道) is no different, all because of being entangled by afflictions. The Bhagavan, in order to untie the knots of sentient beings, has long been bound by great compassion. The Bhagavan is the supreme field of merit, those who can follow the Buddha's teachings and practice the right conduct, It is like I have never seen a treasure of goodness come to an end, if one practices evil deeds, it is also like that without end. If one develops a disrespectful mind towards the Buddha, these beings will fall into a negative state. If one suddenly develops resentment and contention towards the Bhagavan, there is no doubt that they will be forever in darkness. Just as a great master can recognize himself, a similar master can also recognize himself, Other people cannot recognize in this way, I now universally pay homage to the Buddhas of the ten directions. All merits, wisdom, strength, etc., the Bhagavan's manifestations and the Dharmakaya (法身, the body of the Dharma, the Buddha's embodiment of truth), With great compassion, wanting to make sentient beings aware of these, therefore I now prostrate with my head and face. Beautiful colors and fragrant scents, watching without ever getting tired, various perfect marks surpassing all colors, Blooming at all three times, extremely lovely, such Buddha-flowers, I pay homage with the top of my head. The Bhagavan is skilled at recognizing the supreme state, all dangers and difficulties can be transcended, Without trace, without accumulation, without falsehood, I now pay homage to the Two-Footed Honored One (兩足尊, a title for the Buddha). The Bhagavan washes away all defilements, dwelling in the merit-water of the right Dharma, From the beginning, both internally and externally pure, I now pay homage to the truly pure body. The Bhagavan's good Dharma is self-sufficient, always able to bring profound benefits to the masses, Widely raining down nectar, satiating sentient beings, I now pay homage to the Buddha who can benefit others. The world's

敬最勝人，　　此人猶故恭敬佛，　眾惡斷盡善圓滿，　　我今頂禮最勝尊。　無一方便不修學，　　為愍眾生欲拔濟，　令度生死險難陷，　　我今頂禮世歸依。　頂禮無喻妙色身，　　頂禮能說甘露法，　頂禮清凈離垢智，　　頂禮一切功德林。」

無上依經囑累品第七

佛告阿難：「汝可受持此正法門。」

爾時阿難長跪白佛：「我今從佛聞此深法，得未曾有，頂戴奉持。世尊！當何名此經？云何受持？」

佛言：「阿難！此經名『無上依』，亦名『未曾有』，亦名『攝善法』，亦名『清凈行』，亦名『行究竟』。阿難！有十種法受持此經。何等為十？一者書寫、二者供養、三者傳流、四者諦聽、五者自讀、六者憶持、七者廣說、八者自誦、九者思惟、十者修行。阿難！此十種法能持此經，真功德聚無量無盡。阿難！譬如如意珠王所在之處，一切眾寶悉皆出現；持此經人亦復如是，一切善法皆悉得成。阿難！譬如一切樹林藥草，悉依于地而得生長；善法亦爾，皆因此經而得增長。阿難！譬如一切善法已生現生當生是不放逸之所攝持，不放逸行最為第一；若經說聲聞法，若經說緣覺法，若經說菩薩法，此經所攝最為第一。阿難！譬如轉輪聖王，若王在世七寶常隨；此經亦爾，

【現代漢語翻譯】現代漢語譯本敬禮最殊勝的人，這個人仍然恭敬佛陀，一切惡行斷盡，一切善行圓滿，我今天頂禮最殊勝的世尊。沒有一種方便法門不修習，爲了憐憫眾生想要救拔他們，使他們脫離生死險難的困境，我今天頂禮世間的歸依處。頂禮無可比擬的美妙色身，頂禮能夠宣說甘露妙法的佛陀，頂禮清凈無染的智慧，頂禮一切功德的寶林。

《無上依經》囑累品第七

佛陀告訴阿難（Ānanda）：『你可以受持這部正法法門。』

當時，阿難（Ānanda）長跪稟告佛陀：『我今天從佛陀這裡聽聞如此深奧的佛法，得到前所未有的利益，我將頂戴奉行。世尊！這部經應當叫什麼名字？應當如何受持？』

佛陀說：『阿難（Ānanda）！這部經名為《無上依》，也名為《未曾有》，也名為《攝善法》，也名為《清凈行》，也名為《行究竟》。阿難（Ānanda）！有十種方法可以受持這部經。是哪十種呢？第一是書寫、第二是供養、第三是傳揚流佈、第四是專注諦聽、第五是親自讀誦、第六是憶念保持、第七是廣為解說、第八是自己背誦、第九是深入思惟、第十是依教修行。阿難（Ānanda）！這十種方法能夠受持這部經，所積聚的真實功德無量無盡。阿難（Ānanda）！譬如如意寶珠王所在的地方，一切珍寶都會出現；受持這部經的人也是這樣，一切善法都能夠成就。阿難（Ānanda）！譬如一切樹林藥草，都依靠大地而生長；一切善法也是這樣，都依靠這部經而增長。阿難（Ānanda）！譬如一切善法，無論是已經生起、現在生起、還是將來生起，都是由不放逸所攝持，不放逸的修行最為第一；如果經中說的是聲聞法，如果經中說的是緣覺法，如果經中說的是菩薩法，都是這部經所攝持的，這部經最為第一。阿難（Ānanda）！譬如轉輪聖王，如果國王在世，七寶常常跟隨；這部經也是這樣，'

【English Translation】 English version I pay homage to the most excellent one, who still reveres the Buddha, All evils are cut off, and goodness is perfected. Today, I bow to the most supreme one. There is no expedient means that he does not study, out of compassion for beings, desiring to deliver them, To lead them out of the perilous and difficult traps of birth and death. Today, I bow to the refuge of the world. I bow to the incomparable and wondrous form, I bow to the one who can speak the nectar-like Dharma, I bow to the pure and undefiled wisdom, I bow to the forest of all merits.

Chapter Seven: Entrustment of the Supreme Reliance Sutra

The Buddha said to Ānanda (阿難): 'You should receive and uphold this Dharma gate of the true Dharma.'

At that time, Ānanda (阿難) knelt down and said to the Buddha: 'Today, I have heard this profound Dharma from the Buddha, gaining what I have never had before. I will uphold it with the crown of my head. World Honored One! What should this sutra be called? How should it be received and upheld?'

The Buddha said: 'Ānanda (阿難)! This sutra is named 'Supreme Reliance' (無上依), also named 'Unprecedented' (未曾有), also named 'Gathering Good Dharmas' (攝善法), also named 'Pure Conduct' (清凈行), also named 'Ultimate Practice' (行究竟). Ānanda (阿難)! There are ten ways to receive and uphold this sutra. What are the ten? First, writing; second, making offerings; third, propagating and transmitting; fourth, listening attentively; fifth, reading oneself; sixth, remembering and holding; seventh, explaining widely; eighth, reciting oneself; ninth, contemplating; tenth, practicing accordingly. Ānanda (阿難)! These ten ways can uphold this sutra, and the accumulation of true merit is immeasurable and endless. Ānanda (阿難)! For example, wherever the Mani Jewel King (如意珠王) is, all kinds of treasures will appear; the person who upholds this sutra is also like that, all good dharmas will be accomplished. Ānanda (阿難)! For example, all trees and medicinal herbs rely on the earth to grow; good dharmas are also like that, they all grow because of this sutra. Ānanda (阿難)! For example, all good dharmas, whether they have already arisen, are arising now, or will arise in the future, are all upheld by non-negligence, and the practice of non-negligence is the most supreme; if the sutra speaks of the Dharma of Śrāvakas (聲聞), if the sutra speaks of the Dharma of Pratyekabuddhas (緣覺), if the sutra speaks of the Dharma of Bodhisattvas (菩薩), this sutra encompasses them all and is the most supreme. Ānanda (阿難)! For example, the Wheel-Turning Sage King (轉輪聖王), when the king is in the world, the seven treasures always follow; this sutra is also like that,'

若住於世，佛寶、法寶、僧寶種性相續不絕。阿難！汝可展轉廣為比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，演說此經。何以故？欲令一切諸眾生類于如來處種善根故。」

佛說此經已，阿難及大會菩薩摩訶薩，帝釋、梵眾、護世天等，聞佛所說希有法門，歡喜踴躍，信受奉行。

佛說無上依經卷下

【現代漢語翻譯】現代漢語譯本：如果安住於世間，佛寶（Buddha Ratna，佛陀的珍寶）、法寶（Dharma Ratna，佛法的珍寶）、僧寶（Sangha Ratna，僧侶的珍寶）的種性相續就不會斷絕。阿難（Ananda，佛陀的十大弟子之一）！你可以輾轉廣泛地為比丘（Bhiksu，出家男眾）、比丘尼（Bhiksuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾），以及天（Deva，天神）、龍（Naga，龍族）、夜叉（Yaksa，夜叉）、乾闥婆（Gandharva，香神）、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人非人等，演說這部經。為什麼呢？爲了讓一切眾生在如來（Tathagata，佛陀的稱號之一）處種下善根的緣故。』佛陀說完這部經后，阿難（Ananda）以及大會中的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），帝釋（Indra，天帝）、梵眾（Brahma，梵天）、護世天等，聽聞佛陀所說的稀有法門，歡喜踴躍，信受奉行。《佛說無上依經》卷下

【English Translation】 English version: 'If one dwells in the world, the lineage of the Buddha Ratna (Buddha Jewel), Dharma Ratna (Dharma Jewel), and Sangha Ratna (Sangha Jewel) will not be 끊절. Ananda! You should widely expound this sutra to Bhiksus (monks), Bhiksunis (nuns), Upasakas (laymen), Upasikas (laywomen), Devas (gods), Nagas (dragons), Yaksas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, non-humans, and others. Why? It is to enable all sentient beings to plant roots of goodness in the Tathagata (Thus Come One).' After the Buddha finished speaking this sutra, Ananda, the Bodhisattva-Mahasattvas (great Bodhisattvas) in the assembly, Indra (Lord of the Gods), the Brahma (Creator God) assembly, the guardian deities of the world, and others, hearing the rare Dharma (teachings) spoken by the Buddha, rejoiced, were filled with joy, and faithfully accepted and practiced it. End of the second fascicle of The Sutra of the Buddha's Discourse on the Supreme Reliance.