T16n0675_深密解脫經
大正藏第 16 冊 No. 0675 深密解脫經
No. 675 [Nos. 676-679]
深密解脫經序
沙門都釋曇寧造
夫至跡虛微、理包言像之外，幽宗沖秘、旨絕名相之域，是以大聖秉獨悟之靈，姿鏡寰中之妙趣。實相廓然，與虛無齊其量；法性憺爾，與幽冥同其源。神輝潛映而不滅，萬相俱應而不生。然此生也，生所不能生；此之滅也，滅所不能滅。顯既非有，隱豈為無？寂焉而動、動焉而寂，出沒無方，教跡星羅者矣。
蓋《深密解脫經》者，乃兆聖之玄源、億善之淵府。論其旨也則真相不二，語其教也則湛然理一，義盡沖籍、文窮秘典，妙絕熙怡、包括群藏。自非詮于理教，何以顯茲深致？但東西音殊，理憑翻譯，非翻非譯，文義斯壅，所以久蘊而不顯者，良俟嘉運而光通矣。
大魏皇帝總六合以統天、包百王以馭宇，道邁羲唐、德超古哲，而每游神覺典、妙玩大乘，思在翻演、鴻宣遐代。時有北天竺三藏法師菩提留支——魏音道晞，曾為此地之沙門都統也——識性內融，神機外朗，沖文玄藏，罔不該洞。以永熙二年龍次星紀，月呂蕤賓，詔命三藏於顯陽殿高昇法座，披匣揮麈，口自翻譯，義語無滯。
皇上尊經祇法，執翰輪首，下
筆成句，文義雙顯，旨包群籍之秘理、含眾典之奧，但萬機淵曠，無容終訖。舍筆之後，轉授沙門都法師慧光、曇寧，在永寧上寺共律師僧辯、居士李廓等遵承上軌，歲常翻演新經諸論，津悟恒沙。
帝亦時紆尊儀，飾茲玄席，同事名儒招玄、大統法師僧令、沙門都法師僧澤、律師慧颙等十有餘僧。緇俗詵詵，法事隆盛，一言三覆，慕盡窮微，是使深密秘藏光宣于景運，解脫妙義永流於遐劫。
理教淵廓，罔測其源，旨趣中絕，焉究其宗？所謂鹿苑之唱再興，祇園之風更顯者也。寧雖識昧，忝廁倫末，敢罄庸管，祇記云爾。
深密解脫經卷第一
元魏天竺三藏菩提流支譯
序品第一
歸命釋迦牟尼佛
如是我聞：
一時婆伽婆住法界殿如來境界處——眾寶赫焰一切莊嚴第一之處；遍至無量諸世界處；放大光明普照之處；無量善巧差別住處；無有分齊、過分齊處；過諸一切三界境界、出世間、上上善根境界成就之處；善得清凈、自在解脫、無礙之處；諸佛如來神力住持之處；無量菩薩眾所行處；無量諸眾天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等之所行處；是大法界究竟滿足喜樂之處；畢竟能與一切眾生利益之處；離諸一切煩惱垢處；離
【現代漢語翻譯】 現代漢語譯本：當經文撰寫完成，其文字和意義都得到了充分的展現，其中蘊含著眾多典籍的秘密和深刻道理，但由於世事繁雜深遠，無法完全記錄下來。在停止書寫之後，這些經文被轉交給沙門都法師慧光、曇寧，他們在永寧上寺與律師僧辯、居士李廓等人一起，遵循之前的規範，每年都翻譯和講解新的經論，領悟其中的道理，如同恒河沙數般眾多。 皇帝也時常放下尊貴的身份，來裝飾這玄妙的講席，與名儒招玄、大統法師僧令、沙門都法師僧澤、律師慧颙等十幾位僧人一起參與。僧俗大眾濟濟一堂，法事非常隆盛，對每一句話都反覆推敲，務求窮盡其精微之處，這使得深奧秘密的佛法得以在美好的時代弘揚，解脫的妙義永遠流傳下去。 佛理和教義深遠廣闊，難以測度其源頭，如果其中的旨趣中斷，又怎能探究其根本呢？這正是所謂的鹿野苑（Mrigadava）的教唱再次興盛，祇園精舍（Jetavana）的風範更加顯揚啊。我雖然見識淺薄，有幸位列其中，也愿盡我所能，簡單地記錄下這些事情。
《深密解脫經》卷第一 元魏天竺三藏菩提流支譯
序品第一
歸命釋迦牟尼佛（Sakyamuni Buddha）！
如是我聞：
一時，婆伽婆（Bhagavan，世尊）住在法界殿如來境界處——那是眾寶閃耀、一切莊嚴最為殊勝的地方；遍及無量諸世界的地方；放大光明普遍照耀的地方；具有無量善巧差別的地方；沒有邊際、超越邊際的地方；超越一切三界境界、出世間、上上善根境界成就的地方；善於獲得清凈、自在解脫、沒有障礙的地方；諸佛如來神力住持的地方；無量菩薩眾所修行的地方；無量諸眾天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人非人等所修行的地方；是大法界究竟滿足喜樂的地方；畢竟能夠給予一切眾生利益的地方；遠離一切煩惱垢染的地方；遠離
【English Translation】 English version: When the writing was completed, both the words and their meanings were fully revealed, containing the secrets and profound principles of numerous scriptures. However, due to the complexity and vastness of worldly affairs, it was impossible to record everything completely. After ceasing the writing, these scriptures were handed over to the Sramana Dharma masters Huiguang and Tanning, who, together with the Vinaya master Sengbian, layman Li Kuo, and others at Yongning Upper Monastery, followed the previous norms, translating and explaining new scriptures and treatises every year, comprehending the principles within, as numerous as the sands of the Ganges. The emperor also often set aside his noble status to adorn this profound lecture seat, participating with renowned scholars Zhaoxuan, Great Commander Dharma master Sengling, Sramana Dharma master Sengze, Vinaya master Huiyong, and more than ten other monks. Monks and laypeople gathered in great numbers, and the Dharma activities were very prosperous. Every word was repeatedly scrutinized, striving to exhaust its subtleties, which enabled the profound and secret Dharma to be propagated in the prosperous era, and the wonderful meaning of liberation to be passed down forever. The Buddhist principles and teachings are profound and vast, difficult to measure their source. If the essence of them is interrupted, how can one explore their roots? This is precisely the so-called resurgence of the teachings of Mrigadava (Deer Park), and the further manifestation of the Jetavana (Jetavana Monastery) style. Although my knowledge is shallow, I am fortunate to be among them, and I am willing to do my best to simply record these events.
Deep Secret Liberation Sutra, Volume 1 Translated by Tripitaka Bodhiruci of Yuan Wei Tianzhu
Chapter 1: Introduction
Homage to Sakyamuni Buddha!
Thus have I heard:
At one time, the Bhagavan (World-Honored One) dwelt in the Dharmadhatu Palace, in the realm of the Tathagata—a place where myriad treasures shone and all adornments were supremely excellent; a place that pervaded countless worlds; a place that emitted great light and universally illuminated; a place with immeasurable skillful differences; a place without limits, transcending limits; a place that transcended all realms of the Three Realms, the supramundane, and the attainment of supreme roots of goodness; a place skilled in obtaining purity, free liberation, and unobstructedness; a place upheld by the divine power of all Buddhas and Tathagatas; a place frequented by countless Bodhisattvas; a place frequented by countless Devas (gods), Nagas (dragons), Yaksas (spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, non-humans, and others; a place of ultimate fulfillment of joy in the Great Dharma Realm; a place that ultimately bestows benefits upon all sentient beings; a place free from all afflictions and defilements; a place free from
諸一切諸魔、怨敵，諸佛住持莊嚴之處；大法意去之所明處；奢摩他、毗婆舍那大乘之處；入空、無相、無愿大解脫樂處；無量功德眾大寶蓮華王之所莊嚴處——婆伽婆住如是等不可思議自在之處。
諸佛如來善覺所覺，離於二行，到無相處；行諸佛行，得諸如來一切平等，到無障礙之所去處；能到一切不退法輪、能到不可降伏境界、不可思議體、能到一切三世平等、遍至一切諸世界身、到于諸法無疑之處；能到一切究竟智行、悉能到於法智無疑、得諸一切無分別身、能答一切菩薩問智、能到無二行之彼岸、能到諸佛無有差別解脫智處；能到無邊無中三昧，境界廣大如法界、究竟如虛空；盡未來際與諸無量聲聞眾俱——心善調伏，皆是佛子，善得心解脫、善得慧解脫、善得清凈戒，求法者與樂，成就多聞、住持多聞、具足多聞，善思所思、善說所說、善作所作，善得一切速疾般若、善得一切疾去般若、善得一切猛利般若，具足三明，見第一法，得究竟行，能作清凈，受大施主具足成就、寂靜威儀畢竟成就，忍辱柔和，善受佛教，能如說行。
時諸無量大菩薩眾，皆從無量種種佛土而來集會——是諸菩薩皆住一切所求大處，畢竟能取無上大法，得一切眾生平等之心，離諸一切分別，分別降伏一切諸魔、怨敵
【現代漢語翻譯】 現代漢語譯本：所有一切的魔、怨敵，諸佛住持莊嚴的地方；偉大的佛法真意所昭示的地方；止（奢摩他，Śamatha）和觀（毗婆舍那，Vipaśyanā）的大乘境界；進入空性（Śūnyatā）、無相（Animitta）、無愿（Apraṇihita）的大解脫喜樂之處；無量功德眾和大寶蓮花王所莊嚴的地方——婆伽婆（Bhagavān，世尊）安住于這樣不可思議自在的地方。 諸佛如來善於覺悟所覺悟的，遠離二邊之行，到達無相之處；行持諸佛之行，得到諸如來的一切平等，到達沒有障礙的地方；能夠到達一切不退轉的法輪（Dharmacakra），能夠到達不可降伏的境界、不可思議的本體，能夠到達一切三世的平等，普遍到達一切諸世界的身，到達對於諸法沒有疑惑的地方；能夠到達一切究竟的智慧之行，完全能夠到達對於法智沒有疑惑，得到諸一切沒有分別的身，能夠回答一切菩薩的提問智慧，能夠到達沒有二元對立之行的彼岸，能夠到達諸佛沒有差別的解脫智慧之處；能夠到達無邊無中的三昧（Samādhi），境界廣大如法界，究竟如虛空；直到未來際都與諸無量的聲聞眾在一起——內心善於調伏，都是佛的弟子，善於得到心的解脫，善於得到智慧的解脫，善於得到清凈的戒律，對於求法者給予快樂，成就多聞、住持多聞、具足多聞，善於思考所思考的、善於說所說的、善於做所做的，善於得到一切快速的般若（Prajñā，智慧），善於得到一切迅速離去的般若，善於得到一切猛利的般若，具足三明，見到第一義諦，得到究竟之行，能夠做出清凈的行為，接受大施主的具足成就、寂靜的威儀畢竟成就，忍辱柔和，善於接受佛教的教導，能夠如所說的那樣去實行。 當時諸無量的大菩薩眾，都從無量種種的佛土而來——這些菩薩都安住於一切所求的大處，畢竟能夠取得無上的大法，得到一切眾生平等的內心，遠離諸一切的分別，能夠分別降伏一切的魔和怨敵。
【English Translation】 English version: All the demons and enemies, the places where all the Buddhas dwell and adorn; the places where the great Dharma meaning is clearly revealed; the great vehicle places of Śamatha (calm abiding) and Vipaśyanā (insight); the places of great liberation and joy of entering emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apraṇihita); the places adorned by the immeasurable merits and the great treasure lotus king—Bhagavān (the Blessed One) dwells in such inconceivable and自在places. The Buddhas and Tathāgatas are good at awakening to what is awakened, departing from the two extremes of practice, and arriving at the place of signlessness; practicing the practices of the Buddhas, attaining all the equality of the Tathāgatas, and arriving at the place without obstacles; able to arrive at all irreversible Dharma wheels (Dharmacakra), able to arrive at the invincible realm, the inconceivable essence, able to arrive at the equality of all three times, universally arriving at the bodies of all worlds, arriving at the place without doubt about all dharmas; able to arrive at all ultimate wisdom practices, completely able to arrive at the wisdom of Dharma without doubt, attaining all non-discriminating bodies, able to answer all questions of Bodhisattvas with wisdom, able to arrive at the other shore of non-duality, able to arrive at the liberation wisdom place where there is no difference among the Buddhas; able to arrive at the Samādhi (concentration) without beginning, end, or middle, the realm is vast as the Dharmadhātu (the realm of Dharma), ultimately like space; until the end of future, together with the immeasurable Śrāvakas (listeners)—their minds are well-tamed, all are children of the Buddha, well-attaining liberation of mind, well-attaining liberation of wisdom, well-attaining pure precepts, giving joy to those who seek the Dharma, accomplishing much learning, upholding much learning, possessing much learning, good at thinking about what is thought, good at speaking what is spoken, good at doing what is done, good at attaining all swift Prajñā (wisdom), good at attaining all quickly departing Prajñā, good at attaining all fierce Prajñā, possessing the three kinds of knowledge, seeing the first Dharma, attaining ultimate practice, able to make pure actions, receiving the complete accomplishment of great benefactors, the peaceful demeanor is ultimately accomplished, patient and gentle, good at receiving the Buddha's teachings, able to practice as it is said. At that time, the immeasurable great Bodhisattvas came from immeasurable various Buddha lands—these Bodhisattvas all dwell in the great places of all that is sought, ultimately able to obtain the supreme great Dharma, attain the equal mind for all beings, depart from all discriminations, able to separately subdue all demons and enemies.
，離諸一切聲聞、辟支佛之所念處，得大法味喜樂具足，過五怖畏得不退地，一乘之體現前，能滅一切眾生怖畏之地——如是等，不可說、不可思、不可稱、不可量、不可數菩薩眾俱。
聖者善問菩薩問品第二
爾時，婆伽婆百千萬阿僧祇大眾前後圍繞，為諸菩薩說甚深法。
時大眾中有聖者菩薩摩訶薩，名曰善問，在眾中坐，即依無言無有二相第一義諦，問聖者深密解脫菩薩言：「佛子！言一切法不二。一切法不二者，何者為一切法？云何名不二？」
爾時，深密解脫菩薩告善問菩薩言：「善男子！言一切法者有二種。何等為二？一者、有為法，二者、無為法。善男子！有為法者，非有為、非無為；無為法者，非有為、非無為。」
善問菩薩言：「佛子！云何有為法，非有為、非無為？云何無為法，非有為、非無為？」
深密解脫菩薩言：「善男子！言有為法者，惟是如來名字說法。所言如來名字說法者，惟分別言語名為說法。善男子！若惟名字分別言語名說法者，常不如是，但種種名字聚集言語成。是故，言非有為。善男子！言無為者，惟言語體。善男子！假使離於有為、無為者，彼法亦如是。
「善男子！雖無言語而不空說事。佛子！何者為事而言不空說？所謂聖
【現代漢語翻譯】 現代漢語譯本：遠離了一切聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、辟支佛（Pratyekabuddha，不依師教，自己證悟的修行者）所執著的境界，獲得了大法之味，喜樂具足，超越了五種怖畏，證得不退轉的地位，一乘（Ekayāna，唯一成佛之道）的境界得以顯現，能夠滅除一切眾生怖畏的處所——像這樣的，不可說、不可思議、不可稱量、不可度量、不可計數的菩薩大眾聚集在一起。
聖者善問菩薩問品第二
當時，婆伽婆（Bhagavān，世尊）被百千萬阿僧祇（asaṃkhya，極大的數字單位）的大眾前後圍繞，為諸位菩薩宣說甚深之法。
當時大眾中有一位聖者菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩），名叫善問，在眾中就坐，隨即依據無言無有二相的第一義諦（paramārtha-satya，最高的真理），問聖者深密解脫菩薩說：『佛子！說一切法不二。一切法不二，什麼是「一切法」？ 怎樣叫做「不二」？』
當時，深密解脫菩薩告訴善問菩薩說：『善男子！說「一切法」有兩種。哪兩種呢？ 一是有為法（saṃskṛta-dharma，因緣和合而生的法），二是無為法（asaṃskṛta-dharma，不依賴因緣而存在的法）。善男子！有為法，非有為，非無為；無為法，非有為，非無為。』
善問菩薩說：『佛子！ 怎樣說有為法，非有為，非無為？ 怎樣說無為法，非有為，非無為？』
深密解脫菩薩說：『善男子！說有為法，只是如來的名字在說法。所說如來的名字在說法，只是分別言語稱作說法。善男子！如果只是名字分別言語稱作說法，常常不是這樣，只是種種名字聚集言語而成。所以說非有為。善男子！說無為，只是言語的本體。善男子！假使離開了有為、無為，那個法也是這樣。
『善男子！雖然沒有言語，但不是空說事情。佛子！什麼是事情而說不是空說呢？ 所謂聖
【English Translation】 English version: [They were] far from all the abodes of thought of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own, without a teacher), possessing the complete joy and delight of the great Dharma flavor, having transcended the five fears, having attained the ground of non-retrogression, the manifestation of the One Vehicle (Ekayāna, the single path to Buddhahood) before them, able to extinguish the fears of all sentient beings—such as these, an inexpressible, inconceivable, unmeasurable, uncountable multitude of Bodhisattvas were assembled.
Chapter Two: The Questions of the Holy Sagacious Questioning Bodhisattva
At that time, the Bhagavan (the World-Honored One) was surrounded before and behind by a great assembly of hundreds of thousands of myriads of kotis of Asamkhyas (an extremely large number), expounding the profound Dharma for the Bodhisattvas.
At that time, among the assembly was a holy Bodhisattva-Mahasattva (great Bodhisattva) named Sagacious Questioning, seated in the assembly, who, relying on the First Principle Truth (paramārtha-satya, the highest truth) of no words and no duality, asked the holy Profoundly Liberated Bodhisattva, saying: 'O son of the Buddha! It is said that all dharmas are non-dual. If all dharmas are non-dual, what are 「all dharmas」? How is it called 「non-dual」?'
At that time, Profoundly Liberated Bodhisattva said to Sagacious Questioning Bodhisattva: 'O good man! It is said that there are two kinds of 「all dharmas.」 What are the two? One is conditioned dharmas (saṃskṛta-dharma, dharmas that arise from causes and conditions), and the other is unconditioned dharmas (asaṃskṛta-dharma, dharmas that do not depend on causes and conditions). O good man! Conditioned dharmas are neither conditioned nor unconditioned; unconditioned dharmas are neither conditioned nor unconditioned.'
Sagacious Questioning Bodhisattva said: 'O son of the Buddha! How is it said that conditioned dharmas are neither conditioned nor unconditioned? How is it said that unconditioned dharmas are neither conditioned nor unconditioned?'
Profoundly Liberated Bodhisattva said: 'O good man! It is said that conditioned dharmas are merely the names of the Tathagata (the Thus-Come One) speaking the Dharma. What is called the names of the Tathagata speaking the Dharma is merely distinguishing words called speaking the Dharma. O good man! If merely distinguishing words by names is called speaking the Dharma, it is not always so, but is formed by the gathering of various names and words. Therefore, it is said to be neither conditioned. O good man! It is said that unconditioned is merely the substance of words. O good man! Even if one departs from conditioned and unconditioned, that dharma is also like this.
'O good man! Although there are no words, it is not speaking about things emptily. O son of the Buddha! What are the things that are spoken about not emptily? They are called holy
人知聖人見、聖智知聖見見，無言所證。為欲說彼無言語法，依相說彼有為、無為。善男子！言無為者，惟是如來名字說法；名字說法者，是分別相；分別相者，即言語相。善男子！言語相者，即是名字之所集法；名字集者，是虛妄法；虛妄法者，常無如是體，種種分別名字不成即言語相。是故，我說非無為。善男子！言有為者，但是名字。若離有為、無為法者，彼亦如是。善男子！而非無事說彼言語。善男子！何者為事而言聖智知、聖智見？無言證法。無言證法故，說名非有為。」
善問菩薩言：「佛子！云何彼事無言所證，聖智知、聖智見，而言為彼無言證法說彼有為、無為言語？」
深密解脫菩薩言：「善男子！譬如幻師、幻師弟子住四衢道，積聚草木、枝葉、瓦石在於一處，示現種種幻術所作，所謂象、馬、車、步諸兵，摩尼、真珠、琉璃、珂貝、珊瑚、虎珀、車𤦲、馬瑙、錢財、谷帛、庫藏諸物，示如是等種種異事。善男子！有諸愚癡無智凡夫見聞彼事，不知彼是草木、瓦石，生如是心：『實有此諸象、馬、車、步、摩尼、真珠、琉璃、珂貝、珊瑚、虎珀、車𤦲、馬瑙、錢財、谷帛、庫藏等物，以現見故。』彼愚癡人如是見聞，即取修行，畢竟為實、餘者虛妄。善男子！彼人復更須求上上法。
【現代漢語翻譯】 現代漢語譯本：人們認為聖人所見、聖智所知的就是聖見，這是無法用言語來證明的。爲了要解說那無法用言語表達的法，只能依據現象來談論有為和無為。善男子！所謂『無為』，只不過是如來用名相來闡述佛法；用名相闡述佛法，就是一種分別相；而分別相，就是言語相。善男子！言語相，就是由名相聚集而成的法；名相聚集，就是虛妄之法；虛妄之法，其本體並非恒常如此，種種分別名相不能成立，這就是言語相。因此，我說它並非無為。善男子！所謂『有為』，也只不過是名相而已。如果能遠離有為、無為之法，那麼它們也是如此。善男子！並非無事而說這些言語。善男子！什麼是聖智所知、聖智所見的事，而說是無言所證之法呢？因為是無言所證之法，所以才說它不是有為。
善問菩薩問道：『佛子！既然那件事是無法用言語來證明，是聖智所知、聖智所見的，為什麼還要用有為、無為的言語來解說那無言所證之法呢？』
深密解脫菩薩回答說：『善男子！譬如幻術師或幻術師的弟子，在四通八達的道路上，聚集草木、樹枝、瓦片、石頭放在一處，然後施展種種幻術，變現出各種景象，比如象、馬、車、步兵等軍隊，以及摩尼（maṇi，寶珠）、真珠（珍珠）、琉璃（vaiḍūrya，寶石）、珂貝（海貝）、珊瑚（珊瑚）、虎珀（琥珀）、車𤦲（一種寶石）、馬瑙（瑪瑙）、錢財、穀物、絲織品、倉庫等各種物品，展示出這樣種種奇異的事情。善男子！有些愚癡沒有智慧的凡夫，看到或聽到這些事情，不知道那些只是草木、瓦石變幻出來的，就產生這樣的想法：『真的有這些像、馬、車、步兵、摩尼、真珠、琉璃、珂貝、珊瑚、虎珀、車𤦲、馬瑙、錢財、穀物、絲織品、倉庫等東西，因為我親眼見到了。』這些愚癡的人這樣見聞之後，就執著於此，認為這些是真實的，其他的都是虛妄的。善男子！這些人又進一步尋求更高深的法。』
【English Translation】 English version: People perceive the vision of a sage, and the wisdom of a sage knows the vision of a sage, which is proven without words. To explain that wordless Dharma, we rely on phenomena to discuss conditioned (saṃskṛta) and unconditioned (asaṃskṛta). Good man! 'Unconditioned' is merely the Tathāgata's (如來) name for explaining the Dharma; explaining the Dharma with names is a form of differentiation; and differentiation is the realm of language. Good man! The realm of language is the Dharma gathered by names; the gathering of names is a false Dharma; the false Dharma does not have a constant essence, and various differentiated names cannot be established, which is the realm of language. Therefore, I say it is not unconditioned. Good man! 'Conditioned' is also merely a name. If one can transcend the conditioned and unconditioned Dharmas, then they are also like this. Good man! It is not without reason that these words are spoken. Good man! What is the matter that sage wisdom knows and sage wisdom sees, and is said to be the Dharma proven without words? Because it is the Dharma proven without words, it is said to be not conditioned.
The Bodhisattva Good Question asked: 'Buddha-child! How can that matter, which is proven without words and known and seen by sage wisdom, be explained with conditioned and unconditioned language, which is said to be the Dharma proven without words?'
The Bodhisattva Deeply Liberated replied: 'Good man! For example, a magician or a magician's disciple, standing at a crossroads, gathers grass, wood, branches, leaves, tiles, and stones in one place, and demonstrates various illusions, such as elephants, horses, chariots, infantry, maṇi (摩尼, jewels), pearls, vaiḍūrya (琉璃, gems), shells, coral, amber, carnelian, agate, money, grains, silk fabrics, storehouses, and other such things, displaying various strange events. Good man! Some foolish and ignorant ordinary people see and hear these things, and not knowing that they are merely grass, wood, tiles, and stones, they think: 'These elephants, horses, chariots, infantry, maṇi, pearls, vaiḍūrya, shells, coral, amber, carnelian, agate, money, grains, silk fabrics, storehouses, and other things truly exist, because I have seen them with my own eyes.' These foolish people, having seen and heard this, cling to it, believing that these are real and the others are false. Good man! These people then seek even higher Dharmas.'
「善男子！復有智慧非愚癡者，見象、馬等，知是草木、瓦石等體。彼人見聞生如是心：『彼諸如是象、馬、車等，我見非實，此幻所作，有此象、馬、車、步兵等虛妄之相，種種異事幻惑人眼。』彼智慧人如所見聞，不取為實、亦不執著，亦不取此畢竟為實、餘者虛妄，而知為義取彼言語，此人不須更觀勝法。
「善男子！凡夫眾生未得聖人出世間智亦復如是。凡夫愚癡，不如實知無言語法，見聞有為、無為之法，生如是心：『有此有為、無為之法，如我見聞。』是故，彼人如所見聞，畢竟而取執著為實，如所見聞如是受行——此畢竟實，餘者虛妄——彼人更須觀察勝法。
「善男子！復有眾生非是愚癡，見於實諦得諸聖人出世間智，如實能知一切諸法，證無言語真實法體，而彼眾生見聞有為、無為之法，生如是心：『如所見聞，無如是等有為、無為名字等法。』復作是念：『有此有為、無為言說，從虛妄分別行相而生，如彼幻法迷惑于智，以生有為、無為異異名相。』彼人了知，不如見聞如是取著——此是真實，餘者虛妄——為顯彼義而取言語，彼人不須更觀勝法。
「善男子！如是彼事——聖人智知、聖人見見——無言所證，為欲證彼無言之法，說彼有為、無為名相。」
爾
【現代漢語翻譯】 現代漢語譯本 『善男子！還有一種有智慧而非愚癡的人，他們看到大象、馬等，知道這些不過是草木、瓦石等物質的組合。這些人通過見聞產生這樣的想法：『我所見到的這些大象、馬、車等，並非真實存在，而是幻術所變現出來的，只是具有大象、馬、車、步兵等虛假的形象，以各種奇異的現象迷惑人的眼睛。』這些有智慧的人對於他們所見所聞，不會認為是真實的，也不會執著於它，既不會認為這個是絕對真實的，其他的都是虛假的，而是爲了理解其中的含義而使用語言文字。這樣的人不需要再去觀察更深奧的佛法。 『善男子！凡夫眾生沒有獲得聖人的出世間智慧，情況也是如此。凡夫愚昧無知，不能如實地瞭解無法用語言表達的佛法，對於見聞到的有為法（指因緣和合而生的事物）和無為法（指不依賴因緣而存在的真如自性），產生這樣的想法：『確實存在這些有為法和無為法，就像我所見所聞的那樣。』因此，這些人對於他們所見所聞的，完全接受並執著地認為是真實的，並且按照他們所見所聞的去實踐——認為這個是絕對真實的，其他的都是虛假的——這樣的人需要進一步觀察更深奧的佛法。 『善男子！還有一種眾生不是愚癡的，他們證悟了真諦，獲得了聖人的出世間智慧，能夠如實地瞭解一切諸法，證悟了無法用語言表達的真實法體。這些眾生對於見聞到的有為法和無為法，產生這樣的想法：『就像我所見所聞的，並不存在像有為、無為這些名字所代表的法。』他們進一步思考：『這些關於有為、無為的言說，是從虛妄的分別念產生的，就像幻術一樣迷惑人的智慧，從而產生了有為、無為各種不同的名相。』這些人明白，不能像見聞到的那樣去執著——認為這個是真實的，其他的都是虛假的——而是爲了闡明其中的含義才使用語言文字。這樣的人不需要再去觀察更深奧的佛法。 『善男子！就像這件事——聖人的智慧所瞭解的、聖人的見地所見到的——是無法用語言來證明的，爲了證明那無法用語言表達的佛法，才說出那些有為、無為的名相。』 當時
【English Translation】 English version 『Good man! Furthermore, those who are wise and not foolish, when they see elephants, horses, etc., know that they are composed of grass, wood, tiles, stones, and other materials. These people, through seeing and hearing, give rise to such thoughts: 『These elephants, horses, chariots, etc., that I see are not real; they are created by illusion. They merely have the false appearances of elephants, horses, chariots, infantry, etc., and various strange phenomena that delude people's eyes.』 These wise people, according to what they see and hear, do not take it as real, nor do they cling to it. They do not take this as ultimately real and the rest as false. Instead, they understand the meaning and use language to convey it. Such people do not need to further contemplate superior Dharma. 『Good man! Ordinary beings who have not attained the transcendental wisdom of the sages are also like this. Ordinary people are foolish and do not truly understand the Dharma that is beyond words. When they see and hear conditioned (arisen from causes and conditions) and unconditioned (not dependent on causes and conditions) Dharmas, they give rise to such thoughts: 『These conditioned and unconditioned Dharmas exist, just as I see and hear them.』 Therefore, these people completely accept what they see and hear, clinging to it as real. They practice according to what they see and hear—taking this as ultimately real and the rest as false—such people need to further contemplate superior Dharma. 『Good man! Furthermore, there are beings who are not foolish. They have realized the true meaning, attained the transcendental wisdom of the sages, and are able to truly understand all Dharmas. They have realized the true nature of Dharma, which is beyond words. When these beings see and hear conditioned and unconditioned Dharmas, they give rise to such thoughts: 『As I see and hear, there are no such Dharmas as those represented by the names of conditioned and unconditioned.』 They further think: 『These words about conditioned and unconditioned arise from false discriminations, just like illusions that delude wisdom, thus creating various different names and appearances of conditioned and unconditioned.』 These people understand that they should not cling to what they see and hear—taking this as real and the rest as false—but use language to clarify the meaning. Such people do not need to further contemplate superior Dharma. 『Good man! Just like this matter—what the wisdom of the sages knows, what the vision of the sages sees—cannot be proven by words. In order to prove that Dharma which is beyond words, those names of conditioned and unconditioned are spoken.』 At that time,
時，深密解脫菩薩而說偈言：
「深義無言語， 諸佛說不二。 癡人依無明， 戲論著二法， 長行世間道， 往來無休息， 生於畜生中， 以離第一義。」
聖者曇無竭菩薩問品第三
爾時，聖者曇無竭菩薩摩訶薩，依于如實第一義諦過諸一切世間覺觀境界之相，白佛言：「世尊！我憶過去世、復過彼過去世，離此世界七十七恒河沙世界、過彼無量恒河沙世界已，有佛國土，號名稱世界，彼中有佛名毗摩羅吉諦如來，住彼國土。我于爾時游化眾生往彼世界。爾時，見有一外道師止住一處，有七萬七千弟子聚集其所，依第一義相思惟諸法。彼諸外道迭共推覓第一義相、稱量第一義相、思惟第一義相，觀察不見第一義相，生異異意、異異見、異異執著，立異朋黨起于諍論，口力交諍出不善言，迭共相亂起散而去。世尊！我于爾時即生心念：『希有，諸佛如來出世。以依如來出世間故，今得見聞過於一切世間境界第一義相、得證第一義相、見第一義相、證一切滅相。』」
爾時，世尊告曇無竭菩薩言：「曇無竭！如是，如是。我覺過諸世間境界第一義相，如是覺已而為人說、以示於人、顯示於人，建立是法。何以故？我為聖人說我內身自所證法、為諸凡夫說覺觀境界，迭共所知。
曇無竭！汝今當依此義而知所謂過諸世間境界是第一義相。
「複次，曇無竭！我說第一義者，是過一切諸相境界，覺觀是名諸相境界；如是，我說第一義者是無言境界，覺觀是名言說境界。曇無竭！我說離諸言語是第一義相，覺觀名字是世諦相；如是，我說離諸諍論是第一義相，覺觀名字是諍論相。曇無竭！依此義相，汝今應知過諸世間覺觀境界是第一義相。
「曇無竭！譬如有人，盡於一形啖辛苦味、樂辛苦味，彼人不能知、不能覺、不能量、不能信石蜜、阿婆婆等甘美之味。
「曇無竭！有人長夜信貪慾樂、樂著貪慾、為貪慾火燒內心，身不能知、不能覺、不能量、不能信離諸一切色、聲、香、味、觸無貪慾樂。
「曇無竭！有人長夜信分別樂、樂於分別，不能知、不能覺、不能量、不能信內身寂靜無分別樂。
「曇無竭！有人長夜樂見聞覺知樂，信樂而行，彼人不能知、不能覺、不能量、不能信內身寂滅離見聞覺知樂。
「曇無竭！如人長夜取我我相樂，信樂而行，彼人不能知、不能覺、不能量、不能信北郁單越無我我所樂。
「曇無竭！如是覺觀之人，不能知、不能覺、不能量、不能信離諸覺觀第一義相。」
爾時，世尊而說偈言：
「我說身證法，
【現代漢語翻譯】 現代漢語譯本 曇無竭（菩薩名）！你現在應當依照這個道理來理解，所謂超越世間一切境界的，就是第一義諦的真實相狀。
『再者，曇無竭！我所說的第一義諦，是超越一切諸相境界的，覺（認知）和觀（觀察）就叫做諸相境界；像這樣，我說第一義諦是無法用言語表達的境界，覺和觀就叫做言語表達的境界。曇無竭！我說遠離一切言語是第一義諦的真實相狀，覺觀和名字是世俗諦的相狀；像這樣，我說遠離一切爭論是第一義諦的真實相狀，覺觀和名字是爭論的相狀。曇無竭！依照這個道理，你現在應當知道超越世間一切覺觀境界的就是第一義諦的真實相狀。
『曇無竭！譬如有人，一輩子都在吃苦澀的味道、喜歡苦澀的味道，那個人就不能知道、不能感覺到、不能衡量、不能相信石蜜（冰糖）、阿婆婆（一種甜點）等甘甜美好的味道。
『曇無竭！有人長期以來相信貪慾的快樂、喜歡執著于貪慾、被貪慾的火焰焚燒內心，他就不能知道、不能感覺到、不能衡量、不能相信遠離一切色（顏色）、聲（聲音）、香（氣味）、味（味道）、觸（觸感）的沒有貪慾的快樂。
『曇無竭！有人長期以來相信分別的快樂、喜歡分別，就不能知道、不能感覺到、不能衡量、不能相信內心寂靜沒有分別的快樂。
『曇無竭！有人長期以來喜歡見（看）、聞（聽）、覺（感覺）、知（知道）的快樂，相信並喜歡這樣做，那個人就不能知道、不能感覺到、不能衡量、不能相信內心寂滅遠離見聞覺知的快樂。
『曇無竭！如果有人長期以來執取我（自我）和我相（自我的表象）的快樂，相信並喜歡這樣做，那個人就不能知道、不能感覺到、不能衡量、不能相信北郁單越（四大部洲之一，以沒有痛苦著稱）沒有自我和屬於自我的快樂。
『曇無竭！像這樣，執著于覺觀的人，就不能知道、不能感覺到、不能衡量、不能相信遠離一切覺觀的第一義諦的真實相狀。』
當時，世尊說了這樣的偈語：
『我說身證法，』
【English Translation】 English version Tathāgata! You should now understand, according to this meaning, that the so-called state beyond all worldly realms is the ultimate reality.
'Furthermore, Tathāgata! What I call the ultimate reality is beyond all realms of phenomena. Cognition (覺) and observation (觀) are called realms of phenomena. Thus, I say that the ultimate reality is a realm beyond words, while cognition and observation are called realms of speech. Tathāgata! I say that being apart from all language is the characteristic of the ultimate reality, while cognition, observation, and names are characteristics of conventional truth. Thus, I say that being apart from all disputes is the characteristic of the ultimate reality, while cognition, observation, and names are characteristics of disputes. Tathāgata! According to this meaning, you should now know that the state beyond all worldly cognition and observation is the characteristic of the ultimate reality.'
'Tathāgata! For example, if someone spends their whole life eating bitter tastes and enjoying bitter tastes, that person cannot know, cannot feel, cannot measure, cannot believe in the sweet and delicious tastes of shimi (石蜜, rock candy) and apopo (阿婆婆, a type of sweet cake).'
'Tathāgata! If someone for a long time believes in the pleasure of greed, enjoys being attached to greed, and has their inner mind burned by the flames of greed, they cannot know, cannot feel, cannot measure, cannot believe in the pleasure of being apart from all forms (rupa 色), sounds (shabda 聲), smells (gandha 香), tastes (rasa 味), and textures (sparsha 觸) without greed.'
'Tathāgata! If someone for a long time believes in the pleasure of discrimination and enjoys discrimination, they cannot know, cannot feel, cannot measure, cannot believe in the pleasure of inner stillness without discrimination.'
'Tathāgata! If someone for a long time enjoys seeing, hearing, feeling, and knowing, and practices with belief and enjoyment, that person cannot know, cannot feel, cannot measure, cannot believe in the pleasure of inner stillness apart from seeing, hearing, feeling, and knowing.'
'Tathāgata! If someone for a long time takes pleasure in the idea of 'I' (我) and the appearance of 'I' (我相), and practices with belief and enjoyment, that person cannot know, cannot feel, cannot measure, cannot believe in the pleasure of no 'I' and no 'mine' in Uttarakuru (北郁單越, one of the four continents, known for its lack of suffering).'
'Tathāgata! In this way, a person attached to cognition and observation cannot know, cannot feel, cannot measure, cannot believe in the characteristic of the ultimate reality that is apart from all cognition and observation.'
At that time, the World Honored One spoke this verse:
'I speak of the Dharma realized by the body,'
第一離言境， 離覺觀諍相， 無言第一義。」
聖者善清凈慧菩薩問品第四
爾時，聖者善清凈慧菩薩摩訶薩，依第一義過一異相，白佛言：「世尊！世尊善說希有妙法第一義諦——微細極細甚深之義過一異相——所謂難證。世尊！我憶往昔在於一處，見住信行地諸菩薩等集坐一處，思有為行、第一義諦為一、為異？有諸菩薩言：『有為行相異第一義。』復有菩薩作如是言：『非有為行異第一義。』而作是言：『有為之行不異第一義。』復有菩薩生於疑心而起異意，作如是言：『此諸菩薩中，何者是實說？何者虛妄說？何者是正念修行法？何者是邪念修行法？』世尊！我見彼諸菩薩，作是思惟：『此諸善男子等皆是愚癡，非善黠慧，不善知法，墮邪念中。』何以故？以不能知有為之行微細無相，過一異相，第一義相故。」
爾時，佛告善清凈慧菩薩摩訶薩言：「善清凈慧！如是，如是。彼諸一切善男子等皆是愚癡，不善黠慧，不知正法，墮邪念中。何以故？以不能知微細行相過一異相，第一義相故。何以故？善清凈慧！若有為行不異第一義相者，一切愚癡諸凡夫等悉亦應見第一義諦即凡夫身，亦應得彼無上清凈涅槃之樂，亦應得彼阿耨多羅三藐三菩提。
「善清凈慧！若有為行不
【現代漢語翻譯】 現代漢語譯本 第一離言境，遠離覺觀諍論的表象，是無法用言語表達的第一義諦。
聖者善清凈慧菩薩問品第四
這時，聖者善清凈慧菩薩摩訶薩，依據第一義諦超越一和異的表象，對佛說：『世尊！世尊您善於宣說希有微妙之法，這第一義諦——微細至極、深奧難測的意義超越了一和異的表象——確實難以證悟。世尊！我回憶往昔曾經在一處，見到住在信行地的諸位菩薩聚集在一起，思考有為之行和第一義諦是一還是異？有些菩薩說：『有為之行的表象與第一義諦是相異的。』又有菩薩這樣說：『有為之行與第一義諦並非相異。』並且這樣說：『有為之行不異於第一義諦。』還有菩薩心生疑惑，產生了不同的想法，這樣說：『這些菩薩中，誰說的是真實的？誰說的是虛妄的？誰是正確地憶念修行佛法？誰是錯誤地憶念修行佛法？』世尊！我看到那些菩薩，這樣思惟：『這些善男子等都是愚癡，不善於明辨，不善於瞭解佛法，墮入了邪念之中。』為什麼呢？因為他們不能瞭解有為之行的微細無相，超越了一和異的表象，以及第一義諦的真實相狀。』
這時，佛告訴善清凈慧菩薩摩訶薩說：『善清凈慧！是這樣的，是這樣的。那些所有的善男子等都是愚癡，不善於明辨，不瞭解正法，墮入了邪念之中。為什麼呢？因為他們不能瞭解微細行相超越了一和異的表象，以及第一義諦的真實相狀。為什麼呢？善清凈慧！如果有為之行不異於第一義諦的真實相狀，那麼一切愚癡的凡夫等，都應該能夠見到第一義諦，也就是凡夫之身，也應該能夠得到那無上清凈涅槃的快樂，也應該能夠得到那阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』
『善清凈慧！如果有為之行不'
【English Translation】 English version The first is the realm beyond words, Free from the appearance of perception, observation, and contention, The ultimate truth is beyond expression.
Chapter Four: The Question of the Holy One Good Purity Wisdom Bodhisattva
At that time, the Holy One Good Purity Wisdom Bodhisattva Mahasattva, relying on the ultimate truth that transcends the appearance of oneness and otherness, said to the Buddha: 'World Honored One! The World Honored One skillfully speaks of the rare and wonderful Dharma, the ultimate truth (Paramārtha-satya) – the subtle, extremely subtle, and profound meaning that transcends the appearance of oneness and otherness – which is indeed difficult to realize. World Honored One! I recall in the past being in a certain place, seeing various Bodhisattvas residing in the stage of faith and practice gathered together, contemplating whether conditioned actions (saṃskṛta) and the ultimate truth are one or different. Some Bodhisattvas said: 『The appearance of conditioned actions is different from the ultimate truth.』 Again, some Bodhisattvas said thus: 『Conditioned actions are not different from the ultimate truth.』 And they said thus: 『Conditioned actions are not different from the ultimate truth.』 Again, some Bodhisattvas arose with doubt and different thoughts, saying thus: 『Among these Bodhisattvas, who speaks the truth? Who speaks falsely? Who is practicing the Dharma with right mindfulness? Who is practicing the Dharma with wrong mindfulness?』 World Honored One! I saw those Bodhisattvas, thinking thus: 『These good men are all foolish, not skilled in wisdom, not good at understanding the Dharma, and have fallen into wrong thoughts.』 Why? Because they cannot understand the subtle and formless nature of conditioned actions, which transcends the appearance of oneness and otherness, and the true nature of the ultimate truth.』
At that time, the Buddha said to the Good Purity Wisdom Bodhisattva Mahasattva: 'Good Purity Wisdom! It is so, it is so. All those good men are foolish, not skilled in wisdom, do not understand the right Dharma, and have fallen into wrong thoughts. Why? Because they cannot understand the subtle appearance of actions that transcends the appearance of oneness and otherness, and the true nature of the ultimate truth. Why? Good Purity Wisdom! If conditioned actions were not different from the true nature of the ultimate truth, then all foolish ordinary beings should also be able to see the ultimate truth, that is, the body of an ordinary being, and should also be able to attain the bliss of that unsurpassed pure Nirvana, and should also be able to attain that Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).'
'Good Purity Wisdom! If conditioned actions are not'
異第一義相者，見第一義諦時應見有為行相。若有為行相是有相者，相即是縛，不應得解脫。若見實諦不離相縛者，不應得解亦不得脫煩惱之縛；以不離彼二種縛故，不應得彼無上清凈涅槃之樂，亦不應得阿耨多羅三藐三菩提。
「善清凈慧！以是義故，愚癡凡夫不見實諦，亦非即此凡夫之身得彼無上清凈涅槃，亦非即彼凡夫之身能得阿耨多羅三藐三菩提。是故，見實諦者不應見彼有為、無為行相一之與異。是故，彼人見有為行相、第一義相，一、異之義不成一、異。善清凈慧！汝當應知，彼諸菩薩言有為之行、第一義相是一、是異者，彼諸菩薩非正念，是邪念。
「複次，善清凈慧！若有為行相、第一義相二不異者，如有為行墮在染相，第一義相亦應墮染。善清凈慧！若有為行相離第一義相異者，如是，一切有為之行不應與彼第一義同故。善清凈慧！第一義諦不墮一切煩惱染中，以是得言有為之行、第一義諦得言同相。是故，善清凈慧！汝不應言有為行相、第一義諦有一、有異。
「複次，善清凈慧！若有為行相、第一義相二不異者，第一義諦不異有為一切諸行，如是一切有為之行亦應不異第一義相；而彼有為異第一義——若不異者，如實行者見聞覺知有為行相，不應更求無上勝法。
「
【現代漢語翻譯】 現代漢語譯本： 如果第一義相（Paramārtha-lakṣaṇa， ultimate reality's characteristic）與有為法（saṃskṛta-dharma， conditioned phenomena）的相狀不同，那麼在證見第一義諦（Paramārtha-satya， ultimate truth）時，應該能見到有為法的行相。如果這有為法的行相是有相的，那麼這個『相』本身就是一種束縛，就不應該能夠得到解脫。如果證見真實諦（satya， truth）時不能脫離這種『相』的束縛，那麼就不應該能夠得到解脫，也不能脫離煩惱的束縛；因為沒有脫離這兩種束縛的緣故，就不應該能夠得到那無上清凈涅槃（nirvāṇa， cessation of suffering）的快樂，也不應該能夠得到阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi， unsurpassed perfect enlightenment）。
『善清凈慧（Suviśuddhamati， virtuous pure wisdom）！因為這個緣故，愚癡的凡夫不能證見真實諦，也不能以這個凡夫之身得到那無上清凈的涅槃，也不能以這個凡夫之身證得阿耨多羅三藐三菩提。因此，證見真實諦的人不應該認為有為法、無為法（asaṃskṛta-dharma， unconditioned phenomena）的行相是一樣的或是不同的。因此，那個人認為有為法的行相和第一義相是一樣或不同，這種『一』和『異』的意義是不成立的。善清凈慧！你應該知道，那些菩薩如果說有為法的行相和第一義相是一樣或是不同的，那麼這些菩薩就不是正念（samyak-smṛti， right mindfulness），而是邪念（mithyā-smṛti， wrong mindfulness）。』
『再者，善清凈慧！如果這有為法的行相和第一義相不是不同的，那麼就像有為法的行相墮入染污的相狀，第一義相也應該墮入染污。善清凈慧！如果這有為法的行相與第一義相是不同的，那麼，一切有為法的行相就不應該與那第一義相同。善清凈慧！第一義諦不墮入一切煩惱的染污之中，因此才能說有為法的行相和第一義諦是相同的。因此，善清凈慧！你不應該說有為法的行相和第一義諦是一樣或是不同的。』
『再者，善清凈慧！如果這有為法的行相和第一義相不是不同的，那麼第一義諦就不應該與有為的一切諸行不同，這樣一切有為法的行相也應該不與第一義相不同；然而那有為法是與第一義相不同的——如果不不同的話，那麼修行者在見聞覺知有為法的行相之後，就不應該再去尋求無上殊勝之法。』
【English Translation】 English version: If the characteristic of the Paramārtha-lakṣaṇa (ultimate reality's characteristic) is different from the characteristics of saṃskṛta-dharma (conditioned phenomena), then upon seeing the Paramārtha-satya (ultimate truth), one should see the characteristics of conditioned phenomena. If the characteristics of these conditioned phenomena have characteristics, then the 'characteristic' itself is a bondage, and one should not be able to attain liberation. If, upon seeing the satya (truth), one cannot escape the bondage of these 'characteristics,' then one should not be able to attain liberation, nor escape the bondage of afflictions; because one has not escaped these two kinds of bondage, one should not be able to attain the bliss of unsurpassed pure nirvāṇa (cessation of suffering), nor should one be able to attain anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment).
'Suviśuddhamati (virtuous pure wisdom)! For this reason, foolish ordinary beings cannot see the real truth, nor can they attain that unsurpassed pure nirvāṇa with this body of an ordinary being, nor can they attain anuttarā-samyak-saṃbodhi with this body of an ordinary being. Therefore, those who see the real truth should not see the characteristics of conditioned phenomena and unconditioned phenomena (asaṃskṛta-dharma) as being the same or different. Therefore, the meaning of 'same' and 'different' does not hold for those who see the characteristics of conditioned phenomena and the Paramārtha-lakṣaṇa as being the same or different. Suviśuddhamati! You should know that if those Bodhisattvas say that the characteristics of conditioned phenomena and the Paramārtha-lakṣaṇa are the same or different, then these Bodhisattvas are not practicing samyak-smṛti (right mindfulness), but mithyā-smṛti (wrong mindfulness).'
'Furthermore, Suviśuddhamati! If the characteristics of these conditioned phenomena and the Paramārtha-lakṣaṇa are not different, then just as the characteristics of conditioned phenomena fall into defiled characteristics, the Paramārtha-lakṣaṇa should also fall into defilement. Suviśuddhamati! If the characteristics of these conditioned phenomena are different from the Paramārtha-lakṣaṇa, then all the characteristics of conditioned phenomena should not be the same as that Paramārtha-lakṣaṇa. Suviśuddhamati! The Paramārtha-satya does not fall into the defilement of all afflictions, therefore it can be said that the characteristics of conditioned phenomena and the Paramārtha-satya are the same. Therefore, Suviśuddhamati! You should not say that the characteristics of conditioned phenomena and the Paramārtha-satya are the same or different.'
'Furthermore, Suviśuddhamati! If the characteristics of these conditioned phenomena and the Paramārtha-lakṣaṇa are not different, then the Paramārtha-satya should not be different from all the phenomena of conditioned phenomena, and thus all the phenomena of conditioned phenomena should also not be different from the Paramārtha-lakṣaṇa; however, those conditioned phenomena are different from the Paramārtha-lakṣaṇa—if they were not different, then after practitioners see, hear, perceive, and know the characteristics of conditioned phenomena, they should not seek the unsurpassed and supreme Dharma.'
善清凈慧！若有為行相、第一義相不異者，即有為行應名無我無自體相，是第一義相。
「善清凈慧！復有過失，謂於一時差別異相——此是染相、此是凈相。是故，善清凈慧！第一義相異有為行相，而非不異有為行相。是故，彼諸如實行者見聞覺知，更求勝法。以如實知有為行故，得於無我第一義名，而不一時有染、有凈二相差別。是故，離彼有為行相、第一義相，不一、不異，義亦不成。
「善清凈慧！彼諸菩薩作如是言：『有為行相、第一義相，不一、不異者，彼諸菩薩不名善說。』善清凈慧！汝當應知，彼諸菩薩不名正念如實修行，是名邪念。
「善清凈慧！譬如珂白不可說一、不可說異；如是，金黃箜篌妙聲、沉水香味、蓽茇辛味、訶梨勒苦味、苷蔗甜味、兜羅柔軟蘇，乃至醍醐，不可說一、不可說異。善清凈慧！如是，一切有為行體、無常之相，不可說一、不可說異；一切有漏、所有苦相，不可說一、不可說異；一切法中無、我之相，不可說一、不可說異；貪瞋癡染、不寂靜相，不可說一、不可說異。善清凈慧！如是，一切有為之行、第一義相，不可說一、不可說異。
「善清凈慧！如是，我得細微細深甚深難證極難證過一異相第一義諦覺，覺已為人說示、開示、現示、建立。
【現代漢語翻譯】 現代漢語譯本： 『善清凈慧（Śuddha-viśuddha-mati，菩薩名）！如果認為有為行相和第一義相沒有區別，那麼有為行本身就應該被稱為無我、無自體的相，也就是第一義相。』
『善清凈慧！還有一種過失，就是認為在同一時間存在差別異相——這個是染污相，那個是清凈相。所以，善清凈慧！第一義相與有為行相既有區別，又並非與有為行相完全沒有關聯。因此，那些如實修行的人通過見聞覺知，不斷尋求更殊勝的佛法。因為如實地瞭解有為行的緣故，他們證得了無我的第一義，而不會在同一時間執著于染污和清凈這兩種差別相。所以，如果離開有為行相來談論第一義相，認為它們既不相同也不相異，這種說法也是不成立的。』
『善清凈慧！那些菩薩如果這樣說：『有為行相和第一義相，既不相同也不相異』，那麼這些菩薩就不能被稱為善說。』善清凈慧！你應該知道，這些菩薩不能被稱為正念如實修行，而是邪念。』
『善清凈慧！譬如珂白（Kāka-varṇa，一種白色）的顏色，你不能說它和白色是一樣的，也不能說它和白色是不一樣的；就像金黃色的箜篌（kaṅkola，樂器）發出的美妙聲音、沉水（aguru，一種香木）的香味、蓽茇（pippalī，一種香料）的辛辣味、訶梨勒（harītakī，一種藥草）的苦味、甘蔗（ikṣu，一種植物）的甜味、兜羅（tūla，一種柔軟的纖維）的柔軟觸感，乃至醍醐（dadhi-maṇḍa，乳製品），你不能說它們和各自的本體是一樣的，也不能說它們和各自的本體是不一樣的。善清凈慧！同樣，一切有為行的本體和無常的相狀，你不能說它們是一樣的，也不能說它們是不一樣的；一切有漏（sāsrava，有煩惱）的法和所有的苦相，你不能說它們是一樣的，也不能說它們是不一樣的；一切法中無我（anātman，沒有永恒不變的自我）的相狀，你不能說它們是一樣的，也不能說它們是不一樣的；貪嗔癡（rāga-dveṣa-moha，三種煩惱）的染污和不寂靜的相狀，你不能說它們是一樣的，也不能說它們是不一樣的。善清凈慧！同樣，一切有為之行和第一義相，你不能說它們是一樣的，也不能說它們是不一樣的。』
『善清凈慧！我就是這樣證得了細微、細深、甚深、難以證得、極其難以證得的超越一異之相的第一義諦，證得之後，我才為人說示、開示、現示、建立。』
【English Translation】 English version: 『Good Śuddha-viśuddha-mati (name of a Bodhisattva)! If the characteristics of conditioned phenomena and the ultimate meaning are not different, then conditioned phenomena themselves should be called the characteristic of no-self and no inherent existence, which is the ultimate meaning.』
『Good Śuddha-viśuddha-mati! There is another fault, which is to perceive different characteristics at the same time—'this is a defiled characteristic, this is a pure characteristic.' Therefore, good Śuddha-viśuddha-mati! The ultimate meaning is different from the characteristics of conditioned phenomena, yet it is not entirely unrelated to the characteristics of conditioned phenomena. Therefore, those who practice truly, through seeing, hearing, perceiving, and knowing, constantly seek more excellent Dharma. Because they truly know conditioned phenomena, they attain the name of the ultimate meaning of no-self, and do not simultaneously cling to the distinctions of defiled and pure characteristics. Therefore, if one speaks of the ultimate meaning apart from the characteristics of conditioned phenomena, claiming they are neither the same nor different, such a statement is also untenable.』
『Good Śuddha-viśuddha-mati! If those Bodhisattvas say, 'The characteristics of conditioned phenomena and the ultimate meaning are neither the same nor different,' then those Bodhisattvas cannot be called good speakers.』 Good Śuddha-viśuddha-mati! You should know that those Bodhisattvas cannot be called practitioners of right mindfulness and true practice, but rather of wrong mindfulness.』
『Good Śuddha-viśuddha-mati! For example, the color of Kāka-varṇa (a type of white) cannot be said to be the same as white, nor can it be said to be different from white; just like the beautiful sound of a golden kaṅkola (a musical instrument), the fragrance of aguru (a type of fragrant wood), the pungent taste of pippalī (a spice), the bitter taste of harītakī (a medicinal herb), the sweet taste of ikṣu (sugarcane), the soft touch of tūla (a soft fiber), and even dadhi-maṇḍa (clarified butter), you cannot say they are the same as their respective substances, nor can you say they are different from their respective substances. Good Śuddha-viśuddha-mati! Likewise, the nature of all conditioned phenomena and the characteristic of impermanence cannot be said to be the same, nor can they be said to be different; all contaminated (sāsrava) dharmas and all suffering characteristics cannot be said to be the same, nor can they be said to be different; the characteristic of no-self (anātman) in all dharmas cannot be said to be the same, nor can it be said to be different; the defilement and non-peaceful characteristics of greed, hatred, and delusion (rāga-dveṣa-moha) cannot be said to be the same, nor can they be said to be different. Good Śuddha-viśuddha-mati! Likewise, all conditioned phenomena and the ultimate meaning cannot be said to be the same, nor can they be said to be different.』
『Good Śuddha-viśuddha-mati! It is in this way that I attained the subtle, profoundly deep, extremely difficult to realize, and exceedingly difficult to realize ultimate truth that transcends the characteristics of sameness and difference, and having realized it, I explain, reveal, manifest, and establish it for others.』
」
爾時，如來而說偈言：
「有為界、實諦， 一、異相離相， 若分別一、異， 彼癡非正念。 彼人為相縛， 及為煩惱縛， 修毗婆奢那、 奢摩他得脫。」
慧命須菩提問品第五
爾時，世尊依一切處一味等味第一義諦，告慧命須菩提言：「須菩提！汝知一切眾生界中，幾所眾生依我依慢說我所得？須菩提！汝知一切眾生界中，幾所眾生離我離慢說我所得？」
須菩提白佛言：「世尊！我于眾生界中，實少見眾生離我我慢說我所得。世尊！而我實見無量阿僧祇不可說眾生，于眾生界中依我我慢說我所得。
「世尊！如我憶念過去世時住於一處阿蘭若園，爾時多有諸比丘等依於我所四面而住。世尊！我于爾時見彼比丘于日西下一處聚集，取種種法相說所證諦法。世尊！有諸比丘取于陰相說為證法、有諸比丘見陰生相說為證法、有諸比丘見陰滅相說為證法、有諸比丘說陰滅法、有諸比丘說陰滅現證法、有諸比丘見於入相說為證法、有諸比丘取十二因緣相說為證法、有諸比丘取起行相說為證法、有諸比丘取于諦相說為證法、有諸比丘取締因相說為證法、有諸比丘取知諦相說為證法、有諸比丘取離諦相說為證法、有諸比丘取證諦相說為證法、有諸比丘取修行諦相說
【現代漢語翻譯】 現代漢語譯本： 這時，如來說了以下偈語： 『有為界（saṃskṛta-dhātu，指由因緣和合而成的世界）、真實諦（satya，佛教四聖諦之一）， 一相、異相、離相（ekalakṣaṇa, nānālakṣaṇa, viviktalakṣaṇa，指事物的三種不同狀態）， 如果分別一和異， 那人愚癡沒有正確的念頭。 那人被現象束縛， 以及被煩惱束縛， 修習毗婆奢那（vipaśyanā，內觀）和奢摩他（śamatha，止），才能解脫。』 慧命須菩提問品第五 這時，世尊依據一切處一味等味第一義諦（paramārtha-satya，勝義諦，最高的真理），告訴慧命須菩提（Subhūti）說：『須菩提！你知道一切眾生界中，有多少眾生依賴於「我」（ātman）和我慢（ātmamāna），說他們得到了什麼？須菩提！你知道一切眾生界中，有多少眾生脫離了「我」和我慢，說他們得到了什麼？』 須菩提對佛說：『世尊！我在眾生界中，確實很少見到眾生脫離「我」和我慢，說他們得到了什麼。世尊！而我確實見到無量阿僧祇（asaṃkhya，極大的數字）不可說的眾生，在眾生界中依賴「我」和我慢，說他們得到了什麼。 世尊！如我憶念過去世時，住在一處阿蘭若園（āraṇya，寂靜處），那時有很多比丘（bhikṣu，出家修行的僧人）等依賴於我，四面而住。世尊！我于那時見到那些比丘在日落時分聚集在一處，取種種法相，說他們所證的諦法（satya-dharma，真理之法）。世尊！有些比丘取陰相（skandha-lakṣaṇa，五蘊的現象）說為證法、有些比丘見陰生相（skandha-utpāda-lakṣaṇa，五蘊生起的現象）說為證法、有些比丘見陰滅相（skandha-nirodha-lakṣaṇa，五蘊滅去的現象）說為證法、有些比丘說陰滅法、有些比丘說陰滅現證法、有些比丘見於入相說為證法、有些比丘取十二因緣相（dvādaśāṅga-pratītyasamutpāda-lakṣaṇa，十二因緣的現象）說為證法、有些比丘取起行相（utthāna-gamana-lakṣaṇa，生起和行動的現象）說為證法、有些比丘取于諦相（satya-lakṣaṇa，真諦的現象）說為證法、有些比丘取締因相（satya-hetu-lakṣaṇa，真諦的原因的現象）說為證法、有些比丘取知諦相（satya-jñāna-lakṣaṇa，瞭解真諦的現象）說為證法、有些比丘取離諦相（satya-vivikta-lakṣaṇa，脫離真諦的現象）說為證法、有些比丘取證諦相（satya-sākṣātkriya-lakṣaṇa，證悟真諦的現象）說為證法、有些比丘取修行諦相
【English Translation】 English version: At that time, the Tathagata spoke the following verses: 'The conditioned realm (saṃskṛta-dhātu, the world formed by causes and conditions), the truth (satya, one of the Four Noble Truths), One characteristic, different characteristics, detached characteristics (ekalakṣaṇa, nānālakṣaṇa, viviktalakṣaṇa, referring to three different states of things), If one distinguishes between one and different, That person is foolish and has no right mindfulness. That person is bound by phenomena, And bound by afflictions, Practicing Vipassanā (vipaśyanā, insight meditation) and Śamatha (śamatha, calming meditation) leads to liberation.' Chapter Five: The Question of the Wise Life Subhūti At that time, the World Honored One, relying on the ultimate truth (paramārtha-satya, the highest truth) which is of one taste and equal taste in all places, said to the wise life Subhūti (Subhūti): 'Subhūti! Do you know how many beings in the realm of all beings rely on 'I' (ātman) and 'I'-conceit (ātmamāna), saying they have attained something? Subhūti! Do you know how many beings in the realm of all beings, detached from 'I' and 'I'-conceit, say they have attained something?' Subhūti said to the Buddha: 'World Honored One! In the realm of beings, I rarely see beings detached from 'I' and 'I'-conceit, saying they have attained something. World Honored One! But I truly see countless asaṃkhyas (asaṃkhya, an extremely large number) of unspeakable beings in the realm of beings, relying on 'I' and 'I'-conceit, saying they have attained something. 'World Honored One! As I recall the past, I lived in a certain āranya (āraṇya, a quiet place), and at that time, many bhikṣus (bhikṣu, monks who practice asceticism) and others relied on me and lived in all directions. World Honored One! At that time, I saw those bhikṣus gathering in one place at sunset, taking various characteristics of the Dharma, and speaking of the truths (satya-dharma, the Dharma of Truth) they had realized. World Honored One! Some bhikṣus took the characteristics of the skandhas (skandha-lakṣaṇa, the phenomena of the five aggregates) as the Dharma they had realized, some bhikṣus saw the arising characteristics of the skandhas (skandha-utpāda-lakṣaṇa, the phenomena of the arising of the five aggregates) as the Dharma they had realized, some bhikṣus saw the ceasing characteristics of the skandhas (skandha-nirodha-lakṣaṇa, the phenomena of the cessation of the five aggregates) as the Dharma they had realized, some bhikṣus spoke of the cessation of the skandhas, some bhikṣus spoke of the present realization of the cessation of the skandhas, some bhikṣus saw the characteristics of entering as the Dharma they had realized, some bhikṣus took the characteristics of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda-lakṣaṇa, the phenomena of the twelve links of dependent origination) as the Dharma they had realized, some bhikṣus took the characteristics of arising and acting (utthāna-gamana-lakṣaṇa, the phenomena of arising and acting) as the Dharma they had realized, some bhikṣus took the characteristics of the truths (satya-lakṣaṇa, the phenomena of the truths) as the Dharma they had realized, some bhikṣus took the characteristics of the causes of the truths (satya-hetu-lakṣaṇa, the phenomena of the causes of the truths) as the Dharma they had realized, some bhikṣus took the characteristics of knowing the truths (satya-jñāna-lakṣaṇa, the phenomena of knowing the truths) as the Dharma they had realized, some bhikṣus took the characteristics of detachment from the truths (satya-vivikta-lakṣaṇa, the phenomena of detachment from the truths) as the Dharma they had realized, some bhikṣus took the characteristics of realizing the truths (satya-sākṣātkriya-lakṣaṇa, the phenomena of realizing the truths) as the Dharma they had realized, some bhikṣus took the characteristics of practicing the truths
為證法、有諸比丘取界法相說為證法、有諸比丘取于界相說為證法、有諸比丘取種種界相說為證法、有諸比丘取無量界相說為證法、有諸比丘取滅界相說為證法、有諸比丘取滅界證相說為證法。
「如是，諸比丘取四念處相說為證法、有諸比丘取四念相說為證法、有諸比丘取四念處對對治相說為證法、有諸比丘取四念處修行相說為證法、有諸比丘取未生四念處為生四念處修行相故說為證法、有諸比丘取已生四念處為不失修行相故說為證法、有諸比丘取已生四念處為增廣修行相故說為證法。
「如是，諸比丘取正勤、如意、根、力、覺、道，未生、為生、為住、為不忘失、為增廣，取相說為證法。
「世尊！我見彼諸比丘生如是念：『是諸比丘以著我相、取我慢相如是說證。何以故？以不能知第一義諦一味等味相。』是故，世尊！我作是念：『世尊出世，希有希有，善說勝法——一切處第一義一味等味——微妙甚深，難覺難知，何況外道而能得解？』」
佛告須菩提：「如是，如是。如汝所說，我所證法細微、極微，深、甚深、極甚深，難覺、極難覺。一切處一味等味相第一義諦是我所證，證已為人開示、演說示、極示、開示、現示。何以故？須菩提！所謂陰界入、因緣起行、實諦境界、念處
【現代漢語翻譯】 現代漢語譯本： 『同樣地，一些比丘以證得佛法為由，執著于「界」的法相；一些比丘以證得佛法為由，執著于「界」的表相；一些比丘以證得佛法為由，執著于種種「界」的表相；一些比丘以證得佛法為由，執著于無量「界」的表相；一些比丘以證得佛法為由，執著于「滅界」的表相；一些比丘以證得佛法為由，執著于「滅界」的證悟表相。 『同樣地，一些比丘以證得佛法為由，執著於四念處（Sati-patthana，四種專注的修行）的法相；一些比丘以證得佛法為由，執著於四念處的表相；一些比丘以證得佛法為由，執著於四念處對治煩惱的表相；一些比丘以證得佛法為由，執著於四念處修行的表相；一些比丘以證得佛法為由，爲了生起未生的四念處而修行，並以此為證得佛法；一些比丘爲了已生起的四念處不退失而修行，並以此為證得佛法；一些比丘爲了已生起的四念處更加增長而修行，並以此為證得佛法。 『同樣地，一些比丘執著于正勤（Samma-ppadhana，四正勤）、如意足（Iddhipada，四神足）、根（Indriya，五根）、力（Bala，五力）、覺支（Bojjhanga，七覺支）、道支（Magga，八正道），爲了未生起而生起，爲了已生起而安住、不忘失、增長，執著于這些的表相，並以此為證得佛法。 『世尊！我看到那些比丘生起這樣的念頭：『這些比丘因為執著于「我」的表相，執取「我慢」的表相，所以這樣說自己證得了佛法。』為什麼呢？因為他們不能瞭解第一義諦（Paramattha-sacca，最高的真理）的唯一性和平等性。』因此，世尊！我這樣想：『世尊出世，真是稀有難得，善於宣說殊勝的佛法——在一切處都具有第一義的唯一性和平等性——微妙而深奧，難以覺察和理解，更何況外道（Titthiya，非佛教修行者）能夠理解呢？』 佛告訴須菩提（Subhuti，佛陀的弟子）說：『是的，是的。正如你所說，我所證悟的佛法是細微、極其細微的，深奧、極其深奧的，難以覺察、極其難以覺察的。在一切處都具有唯一性和平等性的第一義諦是我所證悟的，證悟之後我為人開示、演說、詳細開示、徹底開示、明白開示。』為什麼呢？須菩提！因為所謂的陰（Khandha，五蘊）、界（Ayatana，十二處）、入（Dhatu，十八界）、因緣生起之行（Paticcasamuppada，十二因緣）、真實諦的境界（Sacca，四聖諦）、念處（Satipatthana，四念處）……』
【English Translation】 English version: 『Similarly, some monks, claiming to have attained the Dharma, cling to the characteristics of 'elements' (Dhatu); some monks, claiming to have attained the Dharma, cling to the appearances of 'elements'; some monks, claiming to have attained the Dharma, cling to various appearances of 'elements'; some monks, claiming to have attained the Dharma, cling to the immeasurable appearances of 'elements'; some monks, claiming to have attained the Dharma, cling to the appearance of 'cessation element' (Nirodha-dhatu); some monks, claiming to have attained the Dharma, cling to the appearance of the attainment of 'cessation element'. 『Similarly, some monks, claiming to have attained the Dharma, cling to the characteristics of the four foundations of mindfulness (Sati-patthana); some monks, claiming to have attained the Dharma, cling to the appearances of the four foundations of mindfulness; some monks, claiming to have attained the Dharma, cling to the appearances of the four foundations of mindfulness as antidotes; some monks, claiming to have attained the Dharma, cling to the appearances of the practice of the four foundations of mindfulness; some monks, claiming to have attained the Dharma, practice to generate the unarisen four foundations of mindfulness; some monks, claiming to have attained the Dharma, practice so that the arisen four foundations of mindfulness are not lost; some monks, claiming to have attained the Dharma, practice so that the arisen four foundations of mindfulness are increased and expanded. 『Similarly, some monks cling to the diligent exertion (Samma-ppadhana), the bases of power (Iddhipada), the faculties (Indriya), the powers (Bala), the factors of enlightenment (Bojjhanga), the path factors (Magga), for the unarisen to arise, for the arisen to abide, not to be forgotten, to be increased and expanded, clinging to the appearances of these, and claiming to have attained the Dharma. 『Venerable Sir, I see those monks giving rise to such thoughts: 『These monks, because they cling to the appearance of 'self' (Atta), grasping the appearance of 'conceit' (Mana), thus say they have attained the Dharma.』 Why? Because they cannot understand the ultimate truth (Paramattha-sacca) of oneness and equanimity.』 Therefore, Venerable Sir, I think: 『The World-Honored One's appearance in the world is rare and wonderful, skillfully expounding the supreme Dharma—the ultimate truth of oneness and equanimity in all places—subtle and profound, difficult to perceive and understand, let alone for non-Buddhists (Titthiya) to understand?』 The Buddha said to Subhuti: 『So it is, so it is. As you have said, the Dharma I have attained is subtle, extremely subtle, profound, extremely profound, difficult to perceive, extremely difficult to perceive. The ultimate truth of oneness and equanimity in all places is what I have attained, and after attaining it, I reveal, expound, thoroughly reveal, completely reveal, and clearly reveal it to others.』 Why? Subhuti! Because the so-called aggregates (Khandha), elements (Ayatana), entrances (Dhatu), conditioned arising (Paticcasamuppada), the realm of the real truth (Sacca), the foundations of mindfulness (Satipatthana)...』
、正勤、如意、根、力、覺、道等，須菩提！我說五陰中清凈觀三十七品是第一義相，一切陰界入、念處、正勤、如意、根、力、覺、道一味等味相。須菩提！依於此義，汝今應知一切處一味等味第一義相。
「複次，須菩提！如實修行比丘，如實知一陰如第一義諦法無我，于余界入、因緣起行界、念處、正勤、如意、根、力、覺、道等，更不別觀真如第一義法無我，惟依隨順真如、依止不二法，證一切處一味等味第一義相。須菩提！汝依此義，應如是知所謂一味等味第一義相。
「複次，須菩提！如彼陰界入、因緣起行界、念處、正勤、如意、根、力、覺、道等彼差別，若真如第一義諦法無我有差別相者，真如證法第一義諦亦應有因；若有因者，應從因生；若從因生，應是有為；若是有為，不應得名第一義諦；若非第一義諦者，應更推求第一義諦。須菩提！是故，真如第一義諦法無我，非從因生，亦非有為法，亦非不第一義諦，亦非為彼第一義諦更求第一義諦；惟是常常時、恒恒時，如來出世、若不出世，法性常住、法體常住、法界常住。須菩提！汝依此義，應知此諸一切法相一味等味第一義諦。
「須菩提！譬如無量種種差別，色相無相、無有分別、無有差異，一切處虛空等味一體、一相。須
【現代漢語翻譯】 現代漢語譯本： 「須菩提！正念（Sati，專注）、正勤（Samma Vayama，精進）、如意足（Iddhipada，成就的基石）、五根（Indriya，信、進、念、定、慧）、五力（Bala，信、進、念、定、慧的力量）、七覺支（Bojjhanga，覺悟的要素）、八正道（Ariya Atthangika Magga，達到涅槃的八個要素）等，須菩提！我說五蘊（Panca-khandha，構成個體的五種要素：色、受、想、行、識）中以清凈的觀點看待三十七道品（Bodhipakkhiya-dhamma，三十七種幫助達到覺悟的修行方法）是第一義相（Paramattha-sacca，終極真理），一切蘊、界（Ayatana，感官和感官對像）、入（Dhatu，構成要素）、念處（Satipatthana，四念處：身、受、心、法）、正勤、如意足、五根、五力、七覺支、八正道都是同一味道、相同味道的相。須菩提！依據這個道理，你現在應該知道一切處都是同一味道、相同味道的第一義相。
「再者，須菩提！如實修行的比丘，如實地知曉一個蘊如同第一義諦法無我（Anatta，無自性），對於其餘的界、入、因緣生起的行界（Paticcasamuppada，緣起）、念處、正勤、如意足、五根、五力、七覺支、八正道等，不再另外觀察真如（Tathata，事物的真實本性）第一義法無我，只是依隨順應真如，依止不二法門（Advaya，超越二元對立的真理），證得一切處都是同一味道、相同味道的第一義相。須菩提！你依據這個道理，應該這樣知道所謂同一味道、相同味道的第一義相。
「再者，須菩提！如果那些蘊、界、入、因緣生起的行界、念處、正勤、如意足、五根、五力、七覺支、八正道等那些差別，如果真如第一義諦法無我有差別相的話，那麼真如證法的（Dharma，佛法）第一義諦也應該有因；如果有因，就應該從因產生；如果從因產生，就應該是有為法（Sankhata，有條件的事物）；如果是有為法，就不應該被稱為第一義諦；如果不是第一義諦，就應該進一步尋求第一義諦。須菩提！因此，真如第一義諦法無我，不是從因產生，也不是有為法，也不是非第一義諦，也不是爲了那個第一義諦而進一步尋求第一義諦；只是常常時、恒恒時，如來（Tathagata，佛的稱號）出世或者不出世，法性（Dhammata，法的本性）常住、法體（Dharma-kaya，法的身體）常住、法界（Dharmadhatu，法的界域）常住。須菩提！你依據這個道理，應該知道這些一切法相都是同一味道、相同味道的第一義諦。
「須菩提！譬如無量種種差別，色相（Rupa，物質形態）無相、沒有分別、沒有差異，一切處虛空（Akasa，空間）都是同一味道，一體、一相。
【English Translation】 English version: "Subhuti! Mindfulness (Sati), Right Effort (Samma Vayama), Bases of Success (Iddhipada), Faculties (Indriya: faith, energy, mindfulness, concentration, wisdom), Powers (Bala: faith, energy, mindfulness, concentration, wisdom), Factors of Enlightenment (Bojjhanga), the Noble Eightfold Path (Ariya Atthangika Magga), etc., Subhuti! I say that contemplating the thirty-seven wings to enlightenment (Bodhipakkhiya-dhamma) within the five aggregates (Panca-khandha: form, feeling, perception, mental formations, consciousness) with a pure view is the ultimate reality (Paramattha-sacca). All aggregates, realms (Ayatana: sense bases), elements (Dhatu), foundations of mindfulness (Satipatthana: mindfulness of body, feeling, mind, and phenomena), right exertion, bases of success, faculties, powers, factors of enlightenment, and the path have the same flavor, the same taste. Subhuti! Relying on this meaning, you should now know that all places have the same flavor, the same taste of ultimate reality."
"Furthermore, Subhuti! A Bhikkhu (monk) who practices truthfully, truly knows that one aggregate is like the ultimate truth of the Dharma (Dharma: the teachings of the Buddha) of no-self (Anatta). Regarding the remaining realms, elements, the realm of conditioned arising (Paticcasamuppada), foundations of mindfulness, right exertion, bases of success, faculties, powers, factors of enlightenment, and the path, he does not separately contemplate the Suchness (Tathata) of the ultimate truth of the Dharma of no-self. He only relies on conforming to Suchness, relying on the non-dual (Advaya) Dharma, realizing that all places have the same flavor, the same taste of ultimate reality. Subhuti! Relying on this meaning, you should know in this way what is called the same flavor, the same taste of ultimate reality."
"Furthermore, Subhuti! If those aggregates, realms, elements, the realm of conditioned arising, foundations of mindfulness, right exertion, bases of success, faculties, powers, factors of enlightenment, and the path have those differences, if the Suchness of the ultimate truth of the Dharma of no-self has different characteristics, then the ultimate truth of the Dharma realized by Suchness should also have a cause. If there is a cause, it should arise from a cause. If it arises from a cause, it should be conditioned (Sankhata). If it is conditioned, it should not be called ultimate reality. If it is not ultimate reality, one should further seek ultimate reality. Subhuti! Therefore, the Suchness of the ultimate truth of the Dharma of no-self does not arise from a cause, is not a conditioned Dharma, is not non-ultimate reality, and does not further seek ultimate reality for that ultimate reality. It is only always, constantly, whether the Tathagata (Buddha) appears in the world or does not appear, the nature of Dharma (Dhammata) abides, the body of Dharma (Dharma-kaya) abides, the realm of Dharma (Dharmadhatu) abides. Subhuti! Relying on this meaning, you should know that all these characteristics of all Dharmas are the same flavor, the same taste of ultimate reality."
"Subhuti! For example, immeasurable kinds of differences, forms (Rupa) without form, without distinction, without difference, all places of space (Akasa) have the same flavor, one body, one characteristic."
菩提！一切諸法自相差別，一切處一味等味第一義相。」
爾時，世尊而說偈言：
「如來應說法， 一切一味相， 不離第一義， 見別是憍慢。」
聖者廣慧菩薩問品第六
爾時，聖者廣慧菩薩摩訶薩，依於心相，白佛言：「世尊！如來說諸菩薩善知心意意識深密法者，世尊！云何菩薩善知心意意識深密之法？世尊！以何義故如來說諸菩薩善知心意意識深密之法？」
爾時，世尊告廣慧菩薩言：「善哉，善哉。廣慧！汝今乃能問于如來如此深義。廣慧！汝能為與一切眾生安隱樂具，悉令滿足。廣慧！汝為哀愍一切天人，多所安樂、多所饒益，乃能問我如是之義。善哉，廣慧！諦聽，諦聽。我為汝說心意意識深密之義。
「廣慧！于諸六道生死之中，何等何等眾生——卵生、胎生、濕生、化生——受身、生身及增長身？初有一切種子心生，和合不同，差別增長，廣所成就，依二種取。何等二種？一者、謂依色心根取，二者、依于不分別相言語戲論熏集而取。廣慧！色界中依二種取生，無色界中非二種取生。
「廣慧！彼識名阿陀那識。何以故？以彼阿陀那識取此身相應身故。廣慧！亦名阿梨耶識。何以故？以彼身中住著故、一體相應故。廣慧！亦名為心。何以故？以
【現代漢語翻譯】 現代漢語譯本： 『菩提（Bodhi，覺悟）！一切諸法（dharma，事物）的自性（self-nature）有差別，但在一切處都具有同一的味道，即平等味（equal taste），這就是第一義諦（paramartha，終極真理）的相（lakshana，特徵）。』
這時，世尊（Bhagavan，佛）說了偈語：
『如來（Tathagata，佛）應說法，一切法一味相， 不離第一義，見差別是憍慢（mana，傲慢）。』
聖者廣慧菩薩問品第六
這時，聖者廣慧菩薩摩訶薩（Mahasattva，大菩薩），依據心相（mind aspect），對佛說：『世尊！如來說諸菩薩善於瞭解心、意（manas，意識）、意識（vijnana，認知）的深奧秘密之法。世尊！菩薩如何才能善於瞭解心、意、意識的深奧秘密之法？世尊！因為什麼緣故，如來說諸菩薩善於瞭解心、意、意識的深奧秘密之法？』
這時，世尊告訴廣慧菩薩說：『好啊，好啊！廣慧！你現在能夠問如來如此深奧的意義。廣慧！你能夠為一切眾生帶來安穩和快樂，使他們都得到滿足。廣慧！你爲了憐憫一切天人和人類，給予他們許多安樂和利益，才能夠問我這樣的意義。好啊，廣慧！仔細聽，仔細聽。我為你解說心、意、意識的深奧秘密之義。』
『廣慧！在六道（six realms）生死輪迴之中，哪種哪種眾生——卵生（oviparous）、胎生（viviparous）、濕生（moisture-born）、化生（metamorphic）——接受身體、產生身體以及增長身體？最初有一切種子心（seed consciousness）產生，和合不同，差別增長，廣泛地成就，依靠兩種執取（grasping）。哪兩種？一種是依靠色（rupa，物質）、心（citta，心識）根（root）的執取，另一種是依靠不分別相（non-discriminating aspect）的言語戲論（verbal play）熏習聚集而執取。廣慧！有（這裡原文如此，可能指某種狀態）中依靠兩種執取而生，無（這裡原文如此，可能指某種狀態）中不是依靠兩種執取而生。
『廣慧！那個識（consciousness）名為阿陀那識（Adana-vijnana，執持識）。為什麼這樣說？因為那個阿陀那識執取這個身體以及相應的身故。廣慧！也名為阿梨耶識（Alaya-vijnana，藏識）。為什麼這樣說？因為那個識在身體中住著，一體相應故。廣慧！也名為心（citta，心）。為什麼這樣說？因為
【English Translation】 English version: 『Bodhi (Enlightenment)! All dharmas (phenomena) have differences in their self-nature (svabhava), but in all places, they have the same taste, which is the equal taste (sama-rasa), and this is the aspect (lakshana) of the ultimate truth (paramartha).』
At that time, the World Honored One (Bhagavan, the Buddha) spoke in verse:
『The Tathagata (the Buddha) should speak the Dharma, all dharmas have one taste, Not apart from the ultimate truth, seeing differences is arrogance (mana).』
Chapter Six: The Question of the Holy One, Great Wisdom Bodhisattva
At that time, the Holy One, Great Wisdom Bodhisattva Mahasattva (Great Being), relying on the aspect of mind (citta-lakshana), said to the Buddha: 『World Honored One! The Tathagata says that the Bodhisattvas are skilled in understanding the profound and secret Dharma of mind (citta), thought (manas), and consciousness (vijnana). World Honored One! How can Bodhisattvas be skilled in understanding the profound and secret Dharma of mind, thought, and consciousness? World Honored One! For what reason does the Tathagata say that the Bodhisattvas are skilled in understanding the profound and secret Dharma of mind, thought, and consciousness?』
At that time, the World Honored One said to Great Wisdom Bodhisattva: 『Excellent, excellent! Great Wisdom! You are now able to ask the Tathagata about such a profound meaning. Great Wisdom! You are able to bring peace and happiness to all sentient beings, fulfilling all their needs. Great Wisdom! You, out of compassion for all gods and humans, bring much peace and benefit, and are able to ask me such a meaning. Excellent, Great Wisdom! Listen carefully, listen carefully. I will explain to you the profound and secret meaning of mind, thought, and consciousness.』
『Great Wisdom! Among the six realms (six destinies) of birth and death, which beings—oviparous (anda-ja), viviparous (jarayu-ja), moisture-born (samsveda-ja), metamorphic (upapaduka)—receive a body, generate a body, and grow a body? Initially, there arises the seed consciousness (bija-vijnana) of all seeds, which combine differently, grow with distinctions, and are widely accomplished, relying on two kinds of grasping (upadana). What are the two kinds? One is relying on the grasping of form (rupa), mind (citta), and roots (indriya); the other is relying on the accumulation of verbal play (prapancha) and non-discriminating aspects (avikalpa-lakshana). Great Wisdom! In (original text as is, possibly referring to a certain state), birth relies on two kinds of grasping; in no (original text as is, possibly referring to a certain state), birth does not rely on two kinds of grasping.』
『Great Wisdom! That consciousness is called Adana-vijnana (Grasping Consciousness). Why is that? Because that Adana-vijnana grasps this body and its corresponding aspects. Great Wisdom! It is also called Alaya-vijnana (Storehouse Consciousness). Why is that? Because that consciousness dwells in the body, being in one entity and corresponding. Great Wisdom! It is also called mind (citta). Why is that? Because
彼心為色、聲、香、味、觸、法增長故。
「廣慧！依彼阿陀那識能生六種識，所謂眼、耳、鼻、舌、身、意識身。廣慧！若一境界現前，一識身起，無分別意識即共眼識一時俱生。廣慧！若二、三、四、五境界現前，五識身起，無分別意識即與五識一時俱生。
「廣慧！譬如流水，若一緣起即生一波，若二、若三乃至眾多因緣俱起即生眾波。廣慧！而彼流水亦不斷絕。
「複次，廣慧！譬如無垢清凈明鏡，若有一像因緣現前，即見一像，若有二、三、眾多像現，即能具見眾多異像。廣慧！而彼明鏡為彼種種諸像不異。
「廣慧！如彼流水、明映象等，依止阿陀那識、住持阿陀那識，若一眼識因緣現前，即一意識共彼眼識同時取境。廣慧！若五識身五種因緣一時現前，無分別意識即共五識一時取境。
「廣慧！如是，菩薩摩訶薩依法住智，如實善知心意意識深密之法。廣慧！而佛不說諸菩薩等是善解知心意意識深密之法。廣慧！若菩薩不見內外阿陀那、不見阿陀那識，能如實知；不見阿梨耶、不見阿梨耶識、不戲論心，不見眼、不見色、不見眼識，不見耳、不見聲、不見耳識，不見鼻、不見香、不見鼻識，不見舌、不見味、不見舌識，不見身、不見觸、不見身識，廣慧！菩薩不見內外
【現代漢語翻譯】 現代漢語譯本：他們的心因為色（rūpa，形態、顏色）、聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparśa，觸感）、法（dharma，事物、概念）的增長而增長。
『廣慧（Vimalamati，菩薩名）！依靠阿陀那識（ādanavijñāna，執持識）能夠產生六種識，也就是眼識、耳識、鼻識、舌識、身識、意識身。廣慧！如果一個境界顯現，一個識身生起，無分別意識就和眼識同時一起產生。廣慧！如果有二、三、四、五種境界顯現，五識身生起，無分別意識就和五識同時一起產生。
『廣慧！譬如流水，如果一個因緣生起就產生一個波浪，如果有二個、三個乃至眾多因緣一起生起就產生眾多波浪。廣慧！而那流水也不會斷絕。
『再者，廣慧！譬如沒有污垢清凈的明鏡，如果有一個影像的因緣顯現，就能看見一個影像，如果有二個、三個、眾多影像顯現，就能完全看見眾多不同的影像。廣慧！而那明鏡對於種種影像來說並沒有不同。
『廣慧！就像那流水、明鏡影像等，依靠阿陀那識、住持阿陀那識，如果一個眼識的因緣顯現，就有一個意識和那個眼識同時取境。廣慧！如果五識身的五種因緣同時顯現，無分別意識就和五識同時取境。
『廣慧！像這樣，菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）依法安住于智慧，如實地善於瞭解心、意、意識深奧秘密的法則。廣慧！而佛不說諸菩薩等是善於瞭解心、意、意識深奧秘密的法則。廣慧！如果菩薩不見內外阿陀那（ādana，執取），不見阿陀那識（ādanavijñāna，執持識），能夠如實地知曉；不見阿梨耶（ālaya，藏），不見阿梨耶識（ālayavijñāna，藏識）、不戲論心，不見眼、不見色、不見眼識，不見耳、不見聲、不見耳識，不見鼻、不見香、不見鼻識，不見舌、不見味、不見舌識，不見身、不見觸、不見身識，廣慧！菩薩不見內外
【English Translation】 English version: Their minds increase because of the increase of rūpa (form, color), śabda (sound), gandha (smell), rasa (taste), sparśa (touch), and dharma (things, concepts).
'Vimalamati (name of a Bodhisattva)! Dependent on the ādanavijñāna (clinging consciousness), six kinds of consciousness can arise, namely, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Vimalamati! If one object appears, one consciousness-body arises, and non-discriminating consciousness arises simultaneously with eye-consciousness. Vimalamati! If two, three, four, or five objects appear, the five consciousness-bodies arise, and non-discriminating consciousness arises simultaneously with the five consciousnesses.'
'Vimalamati! For example, like flowing water, if one condition arises, one wave is produced; if two, three, or even many conditions arise together, many waves are produced. Vimalamati! And that flowing water is never cut off.'
'Furthermore, Vimalamati! For example, like a spotless, clear, bright mirror, if one image appears due to conditions, one image is seen; if two, three, or many images appear, many different images can be seen completely. Vimalamati! And that bright mirror is not different from those various images.'
'Vimalamati! Like that flowing water, bright mirror images, etc., relying on the ādanavijñāna (clinging consciousness), abiding in the ādanavijñāna (clinging consciousness), if a condition for eye-consciousness appears, one consciousness simultaneously with that eye-consciousness takes the object. Vimalamati! If the five conditions for the five consciousness-bodies appear simultaneously, non-discriminating consciousness simultaneously with the five consciousnesses takes the object.'
'Vimalamati! Thus, a Bodhisattva-mahāsattva (great Bodhisattva) abides in wisdom according to the Dharma, and truly knows the profound and secret laws of mind, thought, and consciousness. Vimalamati! But the Buddha does not say that the Bodhisattvas are good at understanding the profound and secret laws of mind, thought, and consciousness. Vimalamati! If a Bodhisattva does not see the internal and external ādana (grasping), does not see the ādanavijñāna (clinging consciousness), and can truly know; does not see the ālaya (store), does not see the ālayavijñāna (store consciousness), does not playfully engage the mind, does not see the eye, does not see form, does not see eye-consciousness, does not see the ear, does not see sound, does not see ear-consciousness, does not see the nose, does not see smell, does not see nose-consciousness, does not see the tongue, does not see taste, does not see tongue-consciousness, does not see the body, does not see touch, does not see body-consciousness, Vimalamati! The Bodhisattva does not see internal and external.'
意、不見內外法、不見內外意識，能如實知。廣慧！我說如是諸菩薩等善知第一義。廣慧！是故，我說菩薩應知心意意識深密之法。廣慧！菩薩如是解知心意意識深密法已，我說是人是真菩薩。」
爾時，世尊而說偈言：
「諸種阿陀那， 能生於諸法， 我說水、鏡喻， 不為愚人說。」
深密解脫經卷第一 大正藏第 16 冊 No. 0675 深密解脫經
深密解脫經卷第二
元魏天竺三藏菩提流支譯
聖者功德林菩薩問品第七
爾時，聖者功德林菩薩摩訶薩，依一切法相，白佛言：「世尊！世尊說諸菩薩善知法相。世尊！菩薩善知諸法相者，云何名善知諸法相？世尊！菩薩能知幾種法故，名為善知一切法相，而如來說菩薩善知一切法相？」
爾時，佛告功德林菩薩摩訶薩言：「善哉，善哉！功德林！汝今乃能問佛此義。功德林！汝能為與一切眾生安隱樂具，悉令滿足。功德林！汝能哀愍一切人天，多所安樂、多所饒益，乃能問我如是之義。善哉，善哉！功德林！汝今一心諦聽諦聽，我為汝說。
「功德林！一切法相有三種相。何等為三？所謂虛妄分別相、因緣相、第一義相。功德林！何者虛妄分別相？所謂名相所說法體，及種種相名、用義
【現代漢語翻譯】 現代漢語譯本：能如實地了知意（manas，末那識）、不見內外法、不見內外意識。廣慧（Mati-mati，菩薩名）！我說像這樣的菩薩等，善於了知第一義諦。廣慧！因此，我說菩薩應當了知心、意、意識深奧秘密的法。廣慧！菩薩如果這樣理解了知心、意、意識深奧秘密的法，我就說這個人是真正的菩薩。」 這時，世尊用偈頌說道： 『各種阿陀那（ādāna，執取識），能生出各種法，我說用水和鏡子來比喻，不是為愚笨的人說的。』 《深密解脫經》卷第一 《深密解脫經》卷第二 元魏天竺三藏菩提流支譯 聖者功德林菩薩問品第七 這時，聖者功德林菩薩摩訶薩，依據一切法相，對佛說：『世尊！世尊說諸位菩薩善於了知法相。世尊！菩薩善於了知諸法相，怎樣才叫做善於了知諸法相？世尊！菩薩能了知幾種法，才能被稱為善於了知一切法相，而如來說菩薩善於了知一切法相？』 這時，佛告訴功德林菩薩摩訶薩說：『好啊，好啊！功德林！你現在能夠問佛這個問題。功德林！你能夠給予一切眾生安穩和快樂，使他們都得到滿足。功德林！你能夠憐憫一切人天，給他們帶來許多安樂和利益，才能夠問我這樣的問題。好啊，好啊！功德林！你現在專心致志地聽，我為你解說。』 『功德林！一切法相有三種相。哪三種呢？就是虛妄分別相、因緣相、第一義相。功德林！什麼是虛妄分別相呢？就是名相所說的法體，以及各種名相、作用和意義。
【English Translation】 English version: 'And is able to truly know manas (mind), does not see internal or external dharmas, does not see internal or external consciousness. Mati-mati (name of a Bodhisattva)! I say that such Bodhisattvas are skilled in knowing the ultimate meaning. Mati-mati! Therefore, I say that Bodhisattvas should know the profound and secret dharma of mind, manas, and consciousness. Mati-mati! If a Bodhisattva understands and knows the profound and secret dharma of mind, manas, and consciousness in this way, I say that this person is a true Bodhisattva.' At that time, the World-Honored One spoke in verse: 'Various ādāna (grasping consciousness), are able to produce various dharmas, I speak of the analogy of water and a mirror, not for foolish people.' The Deep Secret Liberation Sutra, Volume 1 The Deep Secret Liberation Sutra, Volume 2 Translated by Bodhiruci of the Yuan Wei Dynasty from India Chapter 7: The Question of the Bodhisattva Guṇaratna-vana At that time, the Bodhisattva-Mahasattva Guṇaratna-vana, relying on all dharma characteristics, said to the Buddha: 'World-Honored One! The World-Honored One says that the Bodhisattvas are skilled in knowing dharma characteristics. World-Honored One! Bodhisattvas are skilled in knowing all dharma characteristics, what is called being skilled in knowing all dharma characteristics? World-Honored One! How many kinds of dharmas can a Bodhisattva know to be called skilled in knowing all dharma characteristics, and the Tathagata says that Bodhisattvas are skilled in knowing all dharma characteristics?' At that time, the Buddha said to the Bodhisattva-Mahasattva Guṇaratna-vana: 'Excellent, excellent! Guṇaratna-vana! You are now able to ask the Buddha about this meaning. Guṇaratna-vana! You are able to give all sentient beings peace and happiness, and completely satisfy them. Guṇaratna-vana! You are able to have compassion for all humans and devas, bringing them much peace and benefit, and are able to ask me about such a meaning. Excellent, excellent! Guṇaratna-vana! Now listen attentively with one mind, and I will explain it to you.' 'Guṇaratna-vana! All dharma characteristics have three aspects. What are the three? They are the aspect of false discrimination (虛妄分別相), the aspect of conditions (因緣相), and the aspect of ultimate meaning (第一義相). Guṇaratna-vana! What is the aspect of false discrimination? It is the substance of the dharma spoken of by names and characteristics, as well as the various names, functions, and meanings.'
等。功德林！何者諸法因緣之相？所謂十二因緣，依此法生彼法，謂依無明緣行，乃至生大苦聚處。功德林！何者是諸法第一義相？所謂諸法真如之體，諸菩薩等正念修行、至心修行證不二法，證彼法已乃至得成就阿耨多羅三藐三菩提。
「功德林！譬如有人目中有翳，是眼識過。功德林！虛妄分別亦復如是。功德林！譬如有人眼中有翳，見毛輪繩及胡麻子，青、黃、赤、白等相現前。功德林！因緣之相亦復如是。功德林！譬如有人眼凈無濁，離眼翳過，即彼眼見自性境界不生迷惑。功德林！第一義相亦復如是。
「功德林！譬如世間清凈琉璃置青色中，即因陀羅青色出大因陀羅摩尼寶光明，因陀羅青色，大因陀羅摩尼之寶光明現前，迷惑眾生以為實寶。功德林！即彼清凈琉璃之體置赤色中，即出赤波頭摩摩尼之寶光明現前，迷惑眾生以為赤寶。功德林！即彼清凈琉璃之體置綠色中，即出綠色摩尼之寶光明現前，迷惑眾生以為綠寶。功德林！即彼清凈琉璃之體置黃色中，即出金色摩尼之寶光明現前，迷惑眾生以為金寶。功德林！如彼清凈琉璃之中種種異色；如是，他力因緣相中虛妄分別名字、章句、熏習之體，亦爾應知。
「功德林！如彼清凈琉璃因陀羅青色、大因陀羅青色，因赤色、綠色、黃色
【現代漢語翻譯】 現代漢語譯本： 『功德林（Gongdelin）！什麼是諸法因緣的相狀？就是所謂的十二因緣，依照此法而生彼法，即依無明緣行，乃至產生巨大的痛苦聚集之處。功德林（Gongdelin）！什麼是諸法第一義的相狀？就是諸法真如的本體，諸菩薩等以正念修行、至誠修行，證得不二之法，證得此法之後乃至成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』
『功德林（Gongdelin）！譬如有人眼睛裡有翳障，這是眼識的過失。功德林（Gongdelin）！虛妄分別也是如此。功德林（Gongdelin）！譬如有人眼睛裡有翳障，看見毛髮輪狀、繩索以及胡麻子，青色、黃色、紅色、白色等相顯現於眼前。功德林（Gongdelin）！因緣的相狀也是如此。功德林（Gongdelin）！譬如有人眼睛清凈沒有污濁，遠離眼翳的過失，那麼他的眼睛就能看見自性的境界，不會產生迷惑。功德林（Gongdelin）！第一義相也是如此。』
『功德林（Gongdelin）！譬如世間清凈的琉璃，放在青色之中，就會顯現因陀羅（Indra）青色，發出巨大的因陀羅摩尼（Indra-mani）寶的光明，因陀羅（Indra）青色，巨大的因陀羅摩尼（Indra-mani）之寶光明顯現於眼前，迷惑眾生，使他們以為是真正的寶物。功德林（Gongdelin）！如果將那清凈琉璃的本體放在赤色之中，就會顯現赤波頭摩摩尼（Padma-mani）之寶光明，迷惑眾生，使他們以為是赤色的寶物。功德林（Gongdelin）！如果將那清凈琉璃的本體放在綠色之中，就會顯現綠色摩尼（mani）之寶光明，迷惑眾生，使他們以為是綠色的寶物。功德林（Gongdelin）！如果將那清凈琉璃的本體放在黃色之中，就會顯現金色摩尼（mani）之寶光明，迷惑眾生，使他們以為是金色的寶物。功德林（Gongdelin）！就像那清凈琉璃之中顯現種種不同的顏色一樣；如此，在他力因緣的相狀中，虛妄分別的名字、章句、熏習的本體，也應當這樣理解。』
『功德林（Gongdelin）！就像那清凈琉璃顯現因陀羅（Indra）青色、巨大的因陀羅（Indra）青色，因赤色、綠色、黃色
【English Translation】 English version: 'Gongdelin! What is the aspect of the causes and conditions of all dharmas? It is the so-called twelve links of dependent origination, whereby this dharma arises from that dharma, namely, ignorance conditions action, and so on, until the arising of a great mass of suffering. Gongdelin! What is the aspect of the ultimate meaning of all dharmas? It is the true nature of all dharmas, whereby all Bodhisattvas, with right mindfulness and sincere practice, realize the non-dual dharma, and having realized that dharma, ultimately attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).'
'Gongdelin! For example, if someone has cataracts in their eyes, it is a fault of the eye consciousness. Gongdelin! False discrimination is also like that. Gongdelin! For example, if someone has cataracts in their eyes, they see hair-like wheels, ropes, and sesame seeds, with blue, yellow, red, white, and other appearances manifesting before them. Gongdelin! The aspect of causes and conditions is also like that. Gongdelin! For example, if someone's eyes are clear and without turbidity, free from the fault of cataracts, then those eyes can see the realm of their own nature without confusion. Gongdelin! The aspect of ultimate meaning is also like that.'
'Gongdelin! For example, in the world, if pure crystal is placed in a blue color, it will manifest Indra blue, emitting great Indra-mani (Indra's jewel) light. The Indra blue, the great Indra-mani (Indra's jewel) light manifests before, deluding sentient beings into thinking it is a real treasure. Gongdelin! If that pure crystal is placed in a red color, it will manifest red Padma-mani (lotus jewel) light, deluding sentient beings into thinking it is a red treasure. Gongdelin! If that pure crystal is placed in a green color, it will manifest green mani (jewel) light, deluding sentient beings into thinking it is a green treasure. Gongdelin! If that pure crystal is placed in a yellow color, it will manifest golden mani (jewel) light, deluding sentient beings into thinking it is a golden treasure. Gongdelin! Just as that pure crystal manifests various different colors; likewise, in the aspect of other-power causes and conditions, the nature of false discrimination, names, phrases, and habitual tendencies should also be understood in this way.'
'Gongdelin! Just as that pure crystal manifests Indra blue, great Indra blue, due to red, green, yellow
為金等寶種種現前，迷惑眾生皆以為寶。功德林！如是，他力因緣相中虛妄分別名字、章句亦爾應知。功德林！如彼清凈白琉璃體，他力因緣亦爾應知。功德林！即彼清凈琉璃之體，無彼因陀羅青色、大因陀羅青色，無彼青寶、赤、綠、黃金等寶如是寶體，常常時、恒恒時無如是等一切寶體。
「功德林！即彼他力因緣相中，彼虛妄分別名字、章句，常常時、恒恒時無如是等虛妄分別名字、章句體相應知。功德林！而依名相因緣分別因緣相應知。功德林！依虛妄因緣執著名相，是故見他力因緣。
「功德林！依他力因緣執著虛妄分別之相，見第一義相。功德林！菩薩于彼因緣相中如實能知是知虛妄分別之相，菩薩爾時名為能知諸法無相。功德林！菩薩若知因緣法相，如實知諸因緣法已，能如實知諸法染相；能如實知染相法已，能知第一義相；能如實知第一義相已，能如實知清凈法相。
「功德林！菩薩若於他力因緣法中能如實知無相之法，如實知已，遠離染法；離染法已，得證一切清凈法相。功德林！菩薩如實能知虛妄法相、能知他力因緣法相、能知第一義相、無相，如實能知染相、凈相，離染法相、證凈法相。功德林！菩薩摩訶薩應當如是善知諸法。是故，佛說菩薩摩訶薩善知諸法。」
【現代漢語翻譯】 現代漢語譯本：
『功德林（Kirti-vana）！就像爲了金子和其他珍寶而顯現的種種幻象，迷惑眾生，使他們都以為是真寶一樣。功德林（Kirti-vana）！同樣，他力因緣相中的虛妄分別名字、章句也應當這樣理解。功德林（Kirti-vana）！就像那清凈的白琉璃體，他力因緣也應當這樣理解。功德林（Kirti-vana）！那清凈琉璃的本體，沒有因陀羅（Indra）青色、大因陀羅（Mahā-Indra）青色，沒有青寶、赤寶、綠寶、黃金等寶那樣的寶體，常常時、恒恒時都沒有像這些寶一樣的寶體。』 『功德林（Kirti-vana）！在那他力因緣相中，那些虛妄分別的名字、章句，常常時、恒恒時都沒有像這些虛妄分別名字、章句一樣的本體，應當這樣理解。功德林（Kirti-vana）！而是依賴名相因緣來分別因緣，應當這樣理解。功德林（Kirti-vana）！因為依賴虛妄的因緣而執著名相，所以才能見到他力因緣。』 『功德林（Kirti-vana）！因為依賴他力因緣而執著虛妄分別之相，才能見到第一義相。功德林（Kirti-vana）！菩薩對於那些因緣相中，如實地能夠知曉，就是知曉虛妄分別之相，菩薩在那個時候被稱為能夠知曉諸法無相。功德林（Kirti-vana）！菩薩如果知曉因緣法相，如實地知曉諸因緣法之後，就能夠如實地知曉諸法的染相；能夠如實地知曉染相法之後，就能夠知曉第一義相；能夠如實地知曉第一義相之後，就能夠如實地知曉清凈法相。』 『功德林（Kirti-vana）！菩薩如果對於他力因緣法中，能夠如實地知曉無相之法，如實地知曉之後，就能夠遠離染法；遠離染法之後，就能夠證得一切清凈法相。功德林（Kirti-vana）！菩薩如實地能夠知曉虛妄法相、能夠知曉他力因緣法相、能夠知曉第一義相無相，如實地能夠知曉染相、凈相，遠離染法相、證得凈法相。功德林（Kirti-vana）！菩薩摩訶薩應當這樣善於知曉諸法。因此，佛說菩薩摩訶薩善於知曉諸法。』
【English Translation】 English version:
'Kirti-vana! Just as various illusions appear for the sake of gold and other treasures, deluding sentient beings into believing they are real treasures. Kirti-vana! Similarly, the falsely discriminating names and phrases within the Other-Power Dependent Nature should be understood. Kirti-vana! Just like the pure white beryl body, the Other-Power Dependent Nature should also be understood. Kirti-vana! That pure beryl body does not possess the color of Indra (Indra) blue, the color of Maha-Indra (Mahā-Indra) blue, nor the treasure-like bodies of blue jewels, red jewels, green jewels, gold, and other treasures. At all times, constantly, it does not possess treasure-like bodies like these.' 'Kirti-vana! In that Other-Power Dependent Nature, those falsely discriminating names and phrases, at all times, constantly, do not possess the same essence as these falsely discriminating names and phrases. This should be understood. Kirti-vana! Rather, it should be understood as relying on the causes and conditions of names and forms to differentiate causes and conditions. Kirti-vana! Because of relying on false causes and conditions and clinging to names and forms, one sees the Other-Power Dependent Nature.' 'Kirti-vana! Because of relying on the Other-Power Dependent Nature and clinging to the appearance of false discrimination, one sees the Perfectly Established Nature. Kirti-vana! When a Bodhisattva truly knows those dependent natures, that is, knows the appearance of false discrimination, that Bodhisattva is then called one who knows the non-appearance of all dharmas. Kirti-vana! If a Bodhisattva knows the characteristics of dependent dharmas, and having truly known all dependent dharmas, is able to truly know the defiled appearances of all dharmas; having truly known the defiled appearances of dharmas, is able to know the Perfectly Established Nature; having truly known the Perfectly Established Nature, is able to truly know the pure appearances of dharmas.' 'Kirti-vana! If a Bodhisattva, within the Other-Power Dependent Nature, is able to truly know the dharma of non-appearance, having truly known it, is able to be apart from defiled dharmas; being apart from defiled dharmas, is able to realize all pure appearances of dharmas. Kirti-vana! A Bodhisattva is able to truly know the appearance of false dharmas, is able to know the Other-Power Dependent Nature, is able to know the Perfectly Established Nature, which is without appearance, is able to truly know defiled appearances and pure appearances, is apart from the appearance of defiled dharmas, and realizes the appearance of pure dharmas. Kirti-vana! A Bodhisattva-Mahasattva should thus be skilled in knowing all dharmas. Therefore, the Buddha said that a Bodhisattva-Mahasattva is skilled in knowing all dharmas.'
爾時，世尊而說偈言：
「如實知諸法， 即舍染法相； 舍染法相已， 證於清凈法。 不觀有為過、 懈怠、放逸害， 諸法常不動， 離相名菩薩。」
聖者成就第一義菩薩問品第八
爾時，聖者成就第一義菩薩，依無體相第一義相，白佛言：「世尊！世尊！我獨在於空閑之處生覺觀心，作如是念：『如來種種說于諸陰自體相法，所謂能知生滅之相，離於如是諸入因緣而起諸行；如是說諸諦自體相，所謂知離證修；如是說諸界自體相、種種別相、種種界相、無量界相；如是說諸念處、正勤、如意、根、力、覺、道自體，對治修行，未生令生、已生令增廣。世尊復說，一切法本來無體、一切法本來不生、一切法本來不滅、一切法本來寂靜、一切法本來自性涅槃。』世尊！是故我問如來此義，如來何意作如是說？」
爾時，佛告成就第一義菩薩言：「善哉，善哉！成就第一義！汝能如是正念思惟，生此覺觀。」復言：「善哉。成就第一義！汝今乃能問佛此義。何以故？汝為安樂一切眾生、安隱一切眾生、為欲利益一切眾生、安隱一切天人，故問此義。成就第一義！汝一心聽，我意何故作如是說，一切法本來無體相、一切法本來不生、一切法本來不滅、一切法本來寂靜、一切法本
【現代漢語翻譯】 現代漢語譯本 這時，世尊用偈語說道： 『如實地了知諸法，就能捨棄染污之法的表相； 捨棄染污之法的表相之後，就能證得清凈之法。 不觀察有為法的過患、懈怠、放逸的危害， 諸法恒常不動，遠離一切表相，這便稱為菩薩。』
聖者成就第一義菩薩問品第八
這時，聖者成就第一義菩薩，依據無體相的第一義相，稟告佛陀說：『世尊！世尊！我獨自在空閑的地方生起覺觀之心，這樣思念：『如來種種地宣說諸陰（五蘊，構成個體存在的要素）的自體相法，即能夠知曉生滅的表相，脫離這些諸入（六根，感覺器官）的因緣而生起諸行（行為，意志活動）；這樣宣說諸諦（四聖諦，佛教的基本教義）的自體相，即知、離、證、修；這樣宣說諸界（十八界，構成現象世界的要素）的自體相、種種差別相、種種界相、無量界相；這樣宣說諸念處（四念處，禪修方法）、正勤（四正勤，修行方法）、如意（四如意足，達到禪定的方法）、根（五根，產生力量的要素）、力（五力，增強力量的要素）、覺（七覺支，覺悟的要素）、道（八正道，達到解脫的路徑）的自體，通過對治修行，使未生的生起，已生的增長廣大。世尊又說，一切法本來沒有自體、一切法本來不生、一切法本來不滅、一切法本來寂靜、一切法本來自性涅槃。』世尊！因此我向如來請問這個意義，如來是什麼意思這樣說的呢？』
這時，佛陀告訴成就第一義菩薩說：『好啊，好啊！成就第一義！你能夠這樣正確地憶念思惟，生起這樣的覺觀。』又說：『好啊。成就第一義！你現在才能夠向佛陀請問這個意義。為什麼呢？你爲了安樂一切眾生、安穩一切眾生、爲了利益一切眾生、安穩一切天人，所以請問這個意義。成就第一義！你專心聽，我為什麼這樣說，一切法本來沒有自體相、一切法本來不生、一切法本來不滅、一切法本來寂靜、一切法本
【English Translation】 English version At that time, the World Honored One spoke in verse: 『Truly knowing all dharmas, one then abandons the characteristics of defiled dharmas; Having abandoned the characteristics of defiled dharmas, one realizes the pure dharma. Not observing the faults of conditioned things, the harm of laziness and negligence, All dharmas are constantly unmoving, being without characteristics is called a Bodhisattva.』
Chapter Eight: The Holy One Accomplishing the First Meaning Bodhisattva's Questions
At that time, the Holy One Accomplishing the First Meaning Bodhisattva, relying on the characteristic of the first meaning which is without substance, said to the Buddha: 『World Honored One! World Honored One! I alone, in a secluded place, give rise to the mind of perception and contemplation, thinking thus: 『The Tathagata (如來, one of the titles of the Buddha) variously speaks of the self-nature characteristics of the skandhas (諸陰, aggregates constituting individual existence), namely, being able to know the characteristics of arising and ceasing, departing from such causes and conditions of the ayatanas (諸入, sense bases) and arising of actions (諸行, volitional activities); thus speaking of the self-nature characteristics of the Truths (諸諦, Four Noble Truths), namely, knowing, departing, realizing, and cultivating; thus speaking of the self-nature characteristics of the dhatus (諸界, elements), various different characteristics, various dhatu characteristics, and immeasurable dhatu characteristics; thus speaking of the self-nature of the smrtyupasthanas (諸念處, four foundations of mindfulness), samyakpradhanas (正勤, four right efforts), rdhy-padas (如意, four bases of miraculous power), indriyas (根, five faculties), balas (力, five powers), bodhyangas (覺, seven factors of enlightenment), and margas (道, eightfold path), practicing cultivation through antidotes, causing the unarisen to arise, and increasing and expanding the already arisen. The World Honored One also says that all dharmas are originally without substance, all dharmas are originally unarisen, all dharmas are originally unceasing, all dharmas are originally tranquil, all dharmas are originally of self-nature Nirvana (涅槃, liberation).』 World Honored One! Therefore, I ask the Tathagata about this meaning. What does the Tathagata mean by speaking in this way?』
At that time, the Buddha said to the Bodhisattva Accomplishing the First Meaning: 『Excellent, excellent! Accomplishing the First Meaning! You are able to thus rightly contemplate and think, giving rise to this perception and contemplation.』 He further said: 『Excellent. Accomplishing the First Meaning! You are now able to ask the Buddha about this meaning. Why? You ask about this meaning for the sake of the happiness of all sentient beings, the peace of all sentient beings, for the sake of benefiting all sentient beings, and the peace of all devas (天人, gods) and humans. Accomplishing the First Meaning! Listen attentively, why do I speak in this way, that all dharmas are originally without self-nature characteristics, all dharmas are originally unarisen, all dharmas are originally unceasing, all dharmas are originally tranquil, all dharmas are originally
來涅槃？
「成就第一義！我意依諸法三種無體相，作如是說，一切諸法無自體相。何等為三？所謂依諸法無自體相、無生體相、第一義諦無自體相。成就第一義！諸法無自體相者，諸分別相。何以故？以彼諸法隨名相說，非有自體，是故我言無自體相。成就第一義！何者諸法無生體相？謂諸法無體相。何以故？以彼生法依他力因緣，非自體相，是故我說無生體相。成就第一義！何者是第一義無體相？成就第一義！第一義無體相者，一切諸法本無生體，是故我說一切諸法無自體相，以彼依于因緣生故、以依第一義無體相故。何以故？成就第一義！于諸法中清凈觀相，我說彼是第一義相。
「成就第一義！以他力相中清凈觀故，是故我說第一義諦無自體相。成就第一義！一切諸法無成就相，是故我說彼第一義諦無自體相。何以故？成就第一義！諸法無我、無我體相，是故我說彼一切法無自體相。成就第一義！以是，彼法依無體得名，是故我說第一義諦無自體相。成就第一義！如空中華無自體相，一切諸法無自體相亦復如是。是故，我說一切諸法無自體相，法應如是，應知。
「成就第一義！譬如幻作種種色像，諸因緣法無自體相亦復如是。是故，我說一切諸法無自體相。成就第一義！第一義諦無自體
【現代漢語翻譯】 現代漢語譯本： 如何達到涅槃？
『成就第一義！我的意思是，依據諸法的三種無體相，我這樣說，一切諸法都沒有自體相。哪三種呢？就是依據諸法的無自體相、無生體相、第一義諦的無自體相。成就第一義！諸法沒有自體相，指的是各種分別相。為什麼呢？因為那些諸法隨著名相而說，並非有其自身實體，因此我說沒有自體相。成就第一義！哪些諸法沒有生體相呢？指的是諸法沒有實體相。為什麼呢？因為那些生法依賴於他力因緣，並非自身實體，因此我說沒有生體相。成就第一義！什麼是第一義的無體相呢？成就第一義！第一義的無體相，就是一切諸法本來就沒有生體，因此我說一切諸法沒有自體相，因為它們依賴於因緣而生，因為依賴於第一義的無體相。為什麼呢？成就第一義！在諸法中清凈地觀察其相，我說那就是第一義相。
『成就第一義！因為在他力相中清凈地觀察，因此我說第一義諦沒有自體相。成就第一義！一切諸法沒有成就相，因此我說那第一義諦沒有自體相。為什麼呢？成就第一義！諸法沒有我，沒有我的實體相，因此我說那一切法沒有自體相。成就第一義！因此，那些法依賴於無體而得名，因此我說第一義諦沒有自體相。成就第一義！如同空中的花沒有自體相，一切諸法沒有自體相也像這樣。因此，我說一切諸法沒有自體相，法應當是這樣，應當知道。
『成就第一義！譬如幻術變出種種色像，諸因緣法沒有自體相也像這樣。因此，我說一切諸法沒有自體相。成就第一義！第一義諦沒有自體相。
【English Translation】 English version: How to attain Nirvana (state of enlightenment)?
'Achieving the highest meaning! My intention is, based on the three aspects of no self-nature in all dharmas (phenomena), I say that all dharmas have no self-nature. What are the three? They are based on the no self-nature of all dharmas, the no arising self-nature, and the no self-nature of the ultimate truth. Achieving the highest meaning! The no self-nature of all dharmas refers to various discriminating appearances. Why? Because those dharmas are spoken of according to names and forms, they do not have their own substance, therefore I say they have no self-nature. Achieving the highest meaning! Which dharmas have no arising self-nature? It refers to dharmas having no substantial nature. Why? Because those arising dharmas rely on other-powered causes and conditions, not their own substance, therefore I say they have no arising self-nature. Achieving the highest meaning! What is the no self-nature of the ultimate meaning? Achieving the highest meaning! The no self-nature of the ultimate meaning is that all dharmas originally have no arising nature, therefore I say all dharmas have no self-nature, because they arise dependent on causes and conditions, because they depend on the no self-nature of the ultimate meaning. Why? Achieving the highest meaning! Observing the pure appearance in all dharmas, I say that is the ultimate meaning.
'Achieving the highest meaning! Because of observing purely in the other-powered aspect, therefore I say the ultimate truth has no self-nature. Achieving the highest meaning! All dharmas have no accomplishment aspect, therefore I say that the ultimate truth has no self-nature. Why? Achieving the highest meaning! Dharmas have no self, no self-substance, therefore I say that all dharmas have no self-nature. Achieving the highest meaning! Therefore, those dharmas are named based on no self-nature, therefore I say the ultimate truth has no self-nature. Achieving the highest meaning! Just as flowers in the sky have no self-nature, all dharmas having no self-nature are also like this. Therefore, I say all dharmas have no self-nature, the Dharma (universal law) should be like this, it should be known.
'Achieving the highest meaning! Just as illusions create various colors and forms, all conditioned dharmas having no self-nature are also like this. Therefore, I say all dharmas have no self-nature. Achieving the highest meaning! The ultimate truth has no self-nature.'
相亦復如是。是故，我說第一義諦無自體相。成就第一義！如空中華色，無體相得名。如是，第一義諦無自體相亦復如是。成就第一義！我意依此三種法無體相故，說言諸法無自體相法。
「複次，成就第一義！我意依相無自體相，說言諸法無自體相，彼法本來不生、彼法本來不滅、彼法本來寂靜、彼法本來涅槃。何以故？成就第一義！若一切法無自體相，彼法不生；若法不生，彼法不滅；若不滅、不生，彼法本來寂靜；若法本來寂靜，彼法本來清凈；若法本來清凈，彼法本來涅槃。若如是，彼法無有少法可滅令入涅槃。成就第一義！是故我意依彼相說彼法無自體相，是故我說一切諸法本來不生。
「複次，成就第一義！第一義者，依無我得名，是故我意依第一義無體相故，說言諸法本來不生。何以故？成就第一義！以第一義法無我得名，是故名為第一義諦無自體相，常常時、恒恒時一切法體常住——謂無為體——離諸一切煩惱相應。若法常常時、恒恒時依彼法體住彼法，不生、不滅，以無為故。若法無為，彼法本來寂靜；若法本來寂靜，彼法本來涅槃，以遠離一切煩惱、毒相應故。是故，第一義法無我得名，我說諸法無自體相，一切法本來不生、一切法本來不滅、一切法本來寂靜、一切法本來涅槃。
【現代漢語翻譯】 現代漢語譯本：相也是如此。因此，我說第一義諦（Paramārtha-satya， ultimate truth）沒有自體的相狀。成就第一義！就像虛空中的色彩，沒有實體和相狀卻可以被命名。同樣，第一義諦沒有自體的相狀也是如此。成就第一義！我的意思是，依據這三種法沒有實體和相狀的緣故，才說一切諸法沒有自體的相狀。
『再者，成就第一義！我的意思是，依據相沒有自體的相狀，才說一切諸法沒有自體的相狀，那些法本來不生、那些法本來不滅、那些法本來寂靜、那些法本來涅槃。為什麼呢？成就第一義！如果一切法沒有自體的相狀，那些法就不會生；如果法不生，那些法就不會滅；如果不滅、不生，那些法本來就是寂靜的；如果法本來就是寂靜的，那些法本來就是清凈的；如果法本來就是清凈的，那些法本來就是涅槃。如果這樣，那些法就沒有絲毫的法可以被滅而進入涅槃。成就第一義！因此我的意思是依據那些相說那些法沒有自體的相狀，因此我說一切諸法本來不生。
『再者，成就第一義！第一義，是依據無我而得名的，因此我的意思是依據第一義沒有實體和相狀的緣故，才說一切諸法本來不生。為什麼呢？成就第一義！因為第一義法依據無我而得名，因此名為第一義諦沒有自體的相狀，常常時、恒恒時一切法的本體常住——稱為無為的本體——遠離一切煩惱的相應。如果法常常時、恒恒時依據那些法的本體而住，那些法不生、不滅，因為是無為的緣故。如果法是無為的，那些法本來就是寂靜的；如果法本來就是寂靜的，那些法本來就是涅槃，因為遠離一切煩惱、毒的相應的緣故。因此，第一義法依據無我而得名，我說諸法沒有自體的相狀，一切法本來不生、一切法本來不滅、一切法本來寂靜、一切法本來涅槃。
【English Translation】 English version: Form is also like that. Therefore, I say that the highest truth (Paramārtha-satya) has no intrinsic characteristics. Achieving the highest truth! Like colors in the sky, which have no substance or characteristics but can be named. Likewise, the highest truth has no intrinsic characteristics. Achieving the highest truth! My intention is that because these three kinds of dharmas have no substance or characteristics, I say that all dharmas have no intrinsic characteristics.
'Furthermore, achieving the highest truth! My intention is that based on the fact that form has no intrinsic characteristics, I say that all dharmas have no intrinsic characteristics, that those dharmas are originally unborn, those dharmas are originally unextinguished, those dharmas are originally tranquil, those dharmas are originally in Nirvana. Why? Achieving the highest truth! If all dharmas have no intrinsic characteristics, those dharmas will not be born; if a dharma is not born, that dharma will not be extinguished; if it is not extinguished and not born, that dharma is originally tranquil; if a dharma is originally tranquil, that dharma is originally pure; if a dharma is originally pure, that dharma is originally in Nirvana. If so, those dharmas have no dharma that can be extinguished to enter Nirvana. Achieving the highest truth! Therefore, my intention is to say that those dharmas have no intrinsic characteristics based on those forms, therefore I say that all dharmas are originally unborn.
'Furthermore, achieving the highest truth! The highest truth is named based on non-self, therefore my intention is that based on the fact that the highest truth has no substance or characteristics, I say that all dharmas are originally unborn. Why? Achieving the highest truth! Because the highest truth dharma is named based on non-self, therefore it is called the highest truth, which has no intrinsic characteristics, the essence of all dharmas constantly abides at all times—called the essence of the unconditioned—apart from all afflictions. If a dharma constantly abides at all times based on the essence of those dharmas, those dharmas are not born and not extinguished, because they are unconditioned. If a dharma is unconditioned, that dharma is originally tranquil; if a dharma is originally tranquil, that dharma is originally in Nirvana, because it is far from all afflictions and poisons. Therefore, the highest truth dharma is named based on non-self, I say that dharmas have no intrinsic characteristics, all dharmas are originally unborn, all dharmas are originally unextinguished, all dharmas are originally tranquil, all dharmas are originally in Nirvana.'
「成就第一義！一切眾生眾生界中不知不覺虛妄分別法體差別，亦不能知他力因緣法體差別，亦復不見第一義諦法體差別，是故我說三種法無自體相。成就第一義！而諸眾生虛妄分別諸法體相、他力法體、第一義體，虛妄分別名字型相、說因緣法、第一義法。成就第一義！一切眾生如是如是說、如是受用，依名字心、依隨順心、依名用使心，依彼分別名字型相，執著他力、因緣法體、第一義體。
「成就第一義！如是如是執著，如是如是依他力法虛妄執著因緣法體，依彼因緣生未來世他力法體，為煩惱染、業染、生染，流轉六道，長夜受苦，不能出離生死苦縛，所謂地獄、畜生、餓鬼、阿修羅、天、人諸趣。
「成就第一義！隨所有眾生不種善根、不能清凈一切罪業、不能成就諸善根力、不多信法、不集功德智慧之業，我為彼說諸法不生。彼諸眾生聞我所說因緣和合有為行生，彼眾生知諸法無常不恒、不可歸依、異異轉滅，于諸一切有為行中生驚怖心、生遠離心。生驚怖心、生遠離心已，彼諸眾生不行惡法、修行善法，修行善法者依善法因、不種善根者種諸善根、不清凈罪業者清凈罪業、不成熟諸根者能令成熟，依彼成熟善根力故能多信法，多信法者能集功德智慧之藏。
「成就第一義！彼
【現代漢語翻譯】 現代漢語譯本 『成就第一義！（Paramārtha-siddhi）一切眾生在眾生界中，不知不覺地虛妄分別諸法的體性差別，也不能知曉他力因緣的法體差別，也無法見到第一義諦的法體差別，因此我說這三種法沒有自體的相狀。成就第一義！然而眾生虛妄分別諸法的體相、他力法體、第一義體，虛妄分別名字的體相、說因緣法、第一義法。成就第一義！一切眾生就這樣說、就這樣受用，依靠名字心、依靠隨順心、依靠名用使心，依靠那些分別名字的體相，執著他力、因緣法體、第一義體。 『成就第一義！就這樣執著，就這樣依靠他力法虛妄執著因緣法體，依靠那因緣產生未來世的他力法體，被煩惱染、業染、生染所染污，在六道中流轉，長夜受苦，不能脫離生死苦的束縛，也就是地獄、畜生、餓鬼、阿修羅（Asura）、天、人等各種趣向。 『成就第一義！對於那些沒有種植善根的眾生、不能清凈一切罪業的眾生、不能成就各種善根力量的眾生、不怎麼相信佛法的眾生、不積累功德智慧之業的眾生，我為他們說諸法不生。那些眾生聽到我所說的因緣和合的有為行生起，那些眾生知道諸法無常不恒、不可歸依、各異地轉變滅亡，對於所有有為行中產生驚怖心、產生遠離心。產生驚怖心、產生遠離心后，那些眾生不行惡法、修行善法，修行善法的人依靠善法之因，不種善根的人種植各種善根，不清凈罪業的人清凈罪業，不成熟諸根的人能夠令其成熟，依靠那些成熟的善根力量，能夠更加相信佛法，更加相信佛法的人能夠積累功德智慧的寶藏。 『成就第一義！那些……』
【English Translation】 English version 『Accomplishment of the Highest Meaning! All beings, within the realm of beings, unknowingly and falsely discriminate the differences in the nature of phenomena, nor can they know the differences in the nature of other-powered causal conditions, nor can they see the differences in the nature of the ultimate truth. Therefore, I say that these three kinds of phenomena have no self-nature. Accomplishment of the Highest Meaning! Yet beings falsely discriminate the nature of phenomena, the nature of other-powered phenomena, and the ultimate nature; they falsely discriminate the nature of names, the teaching of causal conditions, and the ultimate teaching. Accomplishment of the Highest Meaning! All beings speak and utilize in this way, relying on the mind of names, relying on the compliant mind, relying on the mind that uses names, relying on those discriminated natures of names, clinging to other-power, the nature of causal conditions, and the ultimate nature.』 『Accomplishment of the Highest Meaning! Clinging in this way, they falsely cling to the nature of causal conditions by relying on other-powered phenomena. Relying on those causal conditions, the nature of other-powered phenomena arises in future lives, being defiled by the defilements of afflictions, karma, and birth, transmigrating through the six realms, suffering for a long night, unable to escape the bonds of the suffering of birth and death, namely the various destinies of hell, animals, hungry ghosts, Asuras, gods, and humans.』 『Accomplishment of the Highest Meaning! For those beings who do not plant roots of virtue, who cannot purify all karmic obscurations, who cannot accomplish the power of various roots of virtue, who do not have much faith in the Dharma, who do not accumulate the karma of merit and wisdom, I speak of the non-arising of phenomena. When those beings hear me speak of the arising of conditioned actions through the combination of causes and conditions, those beings know that phenomena are impermanent and unstable, unreliable, and change and perish differently. In all conditioned actions, they generate a mind of fear and a mind of detachment. Having generated a mind of fear and a mind of detachment, those beings do not engage in evil actions but cultivate virtuous actions. Those who cultivate virtuous actions rely on the cause of virtuous actions; those who do not plant roots of virtue plant various roots of virtue; those who do not purify karmic obscurations purify karmic obscurations; those whose faculties are not mature are able to mature them. Relying on the power of those matured roots of virtue, they are able to have more faith in the Dharma; those who have more faith in the Dharma are able to accumulate a treasury of merit and wisdom.』 『Accomplishment of the Highest Meaning! Those...』
諸眾生雖種善根，乃至能集一切功德智慧之藏，成就第一義！而彼眾生於彼因緣諸法之體、無生體相及第一義無體相法不如實知，不如實知故，于諸一切有為行中不能生厭、不能遠離。是故，彼諸一切眾生不得解脫煩惱染、業染、生染。
「成就第一義！如來為彼諸眾生故，重說彼法——所謂因緣無體、第一義無體——令彼眾生於有為行生厭離心，為得解脫煩惱染、業染、生染。彼諸眾生聞我所說，于彼諸法無生相中、於一切法虛妄分別中、第一義諦無體相中能生正信，思惟彼法，如實覺知，於他力中不生執著、虛妄分別諸法體相，但知唯是名用得名、唯是隨順名用得名、唯是隨順名用彼諸煩惱得名。是故，彼諸一切眾生能滅他力因緣諸相，依于現法智慧之力斷彼未來一切因緣。是故，依彼因緣正見能離一切有為諸行；厭離一切有為行已，得正解脫，遠離業染、煩惱染、生染。
「成就第一義！聲聞性眾生依此道、依此法，得聲聞涅槃；緣覺性眾生亦復如是，依此道、依此法，得緣覺涅槃；佛乘性眾生亦復如是，依此道、依此法，得阿耨多羅三藐三菩提。成就第一義！是故，我說聲聞、緣覺、菩薩一清凈道。成就第一義！唯一清凈道，更無第二，我意依此故說一乘。
「成就第一義！而眾生界中非
【現代漢語翻譯】 現代漢語譯本 即使眾生種植了善根，乃至能夠積聚一切功德智慧的寶藏，成就第一義（paramārtha，最高的真理）！然而這些眾生對於因緣諸法的本體、無生本體的相狀以及第一義無本體的相狀不能如實地瞭解，因為不能如實地瞭解，所以在一切有為的行法中不能產生厭惡，不能遠離。因此，這些眾生不能從煩惱的染污、業的染污、生的染污中得到解脫。
『成就第一義！如來爲了這些眾生，再次宣說這些法——所謂的因緣沒有本體、第一義沒有本體——使這些眾生對於有為的行法產生厭惡和遠離的心，爲了得到解脫煩惱的染污、業的染污、生的染污。這些眾生聽聞我所說的法，對於諸法無生的相狀中、對於一切法虛妄分別中、第一義諦無本體的相狀中能夠產生正確的信心，思維這些法，如實地覺知，對於他力不產生執著、虛妄分別諸法的本體相狀，只知道唯是假名施設而得名、唯是隨順假名施設而得名、唯是隨順假名施設這些煩惱而得名。因此，這些一切眾生能夠滅除他力因緣的各種相狀，依靠現前的智慧之力斷除未來的一切因緣。因此，依靠因緣的正見能夠遠離一切有為的行法；厭離一切有為的行法之後，得到真正的解脫，遠離業的染污、煩惱的染污、生的染污。
『成就第一義！聲聞乘（Śrāvaka-yāna，聽聞佛法而悟道的修行者所乘之法）根性的眾生依靠這個道、依靠這個法，得到聲聞涅槃（Śrāvakabodhi-nirvāṇa，聲聞乘的涅槃）；緣覺乘（Pratyekabuddha-yāna，通過自身努力和觀察因緣而悟道的修行者所乘之法）根性的眾生也是這樣，依靠這個道、依靠這個法，得到緣覺涅槃（Pratyekabuddha-nirvāṇa，緣覺乘的涅槃）；佛乘（Buddha-yāna，菩薩所乘之法，最終目標是成佛）根性的眾生也是這樣，依靠這個道、依靠這個法，得到阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。成就第一義！因此，我說聲聞、緣覺、菩薩只有一條清凈之道。成就第一義！只有一條清凈之道，沒有第二條，我的意思是依靠這個來說明一乘（ekayāna，唯一的成佛之道）。』
『成就第一義！然而眾生界中並非
【English Translation】 English version Even though sentient beings plant roots of goodness, and even accumulate a treasury of all merits and wisdom, achieving the highest truth (paramārtha)! Yet, these beings do not truly know the essence of conditioned dharmas, the nature of non-arising, and the nature of the highest truth without essence. Because they do not truly know, they cannot generate aversion or detachment from all conditioned actions. Therefore, these beings cannot be liberated from the defilements of afflictions, the defilements of karma, and the defilements of birth.
'Achieving the highest truth! For the sake of these beings, the Tathagata (如來) again speaks of these dharmas—namely, that conditions have no essence, and the highest truth has no essence—to cause these beings to generate aversion and detachment from conditioned actions, in order to attain liberation from the defilements of afflictions, the defilements of karma, and the defilements of birth. These beings, hearing what I have said, can generate correct faith in the nature of non-arising of all dharmas, in the false discriminations of all dharmas, and in the nature of the highest truth without essence. They contemplate these dharmas, truly realizing them, and do not become attached to external forces, falsely discriminating the essence of dharmas. They only know that they are named by convention, named by following convention, and that these afflictions are named by following convention. Therefore, all these beings can extinguish the various aspects of external conditions, and rely on the power of present wisdom to cut off all future conditions. Therefore, relying on the correct view of conditions, they can detach from all conditioned actions; having become averse to and detached from all conditioned actions, they attain true liberation, and are far from the defilements of karma, the defilements of afflictions, and the defilements of birth.'
'Achieving the highest truth! Beings of the Śrāvakayāna (聲聞乘, Hearer Vehicle) nature, relying on this path, relying on this dharma, attain Śrāvakabodhi-nirvāṇa (聲聞涅槃, Hearer Nirvana); beings of the Pratyekabuddhayāna (緣覺乘, Solitary Realizer Vehicle) nature are also the same, relying on this path, relying on this dharma, attain Pratyekabuddha-nirvāṇa (緣覺涅槃, Solitary Realizer Nirvana); beings of the Buddha-yāna (佛乘, Buddha Vehicle) nature are also the same, relying on this path, relying on this dharma, attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). Achieving the highest truth! Therefore, I say that the Śrāvakas, Pratyekabuddhas, and Bodhisattvas have one pure path. Achieving the highest truth! There is only one pure path, and no second; my intention is to explain the One Vehicle (ekayāna, 一乘, the One Vehicle to Buddhahood) based on this.'
'Achieving the highest truth! However, within the realm of sentient beings, it is not'
無種種性軟中上根眾生。成就第一義！寂滅聲聞性人，一切諸佛盡力教化，不能令其坐于道場得阿耨多羅三藐三菩提。何以故？成就第一義！以彼自性本來狹劣，一向少於慈悲之心、一向怖畏一切諸苦、以少慈悲一向舍于利益眾生。成就第一義！若一向畏苦、一向離諸有為之行，彼人遠離利益眾生、遠離能度諸眾生業。是故，我說彼人不能證阿耨多羅三藐三菩提，我說名為寂滅聲聞。
「成就第一義！發菩提心聲聞人者，而我說彼名為菩薩。何以故？以彼菩薩先離煩惱障得慧解脫、后離智障得心解脫，彼菩薩如來初化，依自身利益而得解脫。是故，我說彼是聲聞性人菩薩。
「成就第一義！我善說法中、善如意法中、善毗尼法中、善清凈法中、清凈法中，不錯依種種性說種種法相。成就第一義！是故，佛意依此三種無體相法，說不了義修多羅法，所謂諸法本來不生、本來不滅、本來寂靜、本來涅槃。
「成就第一義！若有眾生種諸一切增上善根、清凈罪業、成就諸根、多信諸法、善集一切善根智慧，彼諸眾生聞我法音能如實知，彼諸眾生信我法、信我義，智慧觀察能如實覺，依彼證法隨順行力，速得究竟阿耨多羅三藐三菩提。我依彼諸一切眾生能於我身生恭敬心作如是言：『此是正覺，知一切法，
【現代漢語翻譯】 現代漢語譯本：不具備各種根性的下、中、上等根器的眾生，成就第一義！那些證得寂滅的聲聞乘行人，即使所有諸佛竭盡全力教化，也不能讓他們坐在菩提道場證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？因為他們成就了第一義！因為他們的自性本來就狹隘怯弱，總是缺少慈悲之心，總是畏懼一切痛苦，因為缺少慈悲而總是捨棄利益眾生。成就第一義！如果總是畏懼痛苦，總是遠離各種有為之行，那麼這個人就會遠離利益眾生，遠離能夠度化眾生的事業。所以，我說這樣的人不能證得阿耨多羅三藐三菩提，我說他們名為證得寂滅的聲聞。
成就第一義！如果聲聞乘行人發起了菩提心，那麼我就說他們是菩薩。為什麼呢？因為這些菩薩先脫離了煩惱障而獲得慧解脫，之後脫離了智障而獲得心解脫，這些菩薩是如來最初教化的對象，他們依靠自身的利益而獲得解脫。所以，我說他們是具有聲聞乘根性的菩薩。
成就第一義！在我善於說法的法中，在我善於如意說法的法中，在我善於毗尼（Vinaya，戒律）的法中，在我善於清凈的法中，在清凈的法中，我不會錯誤地依據各種根性宣說各種法相。成就第一義！因此，佛陀的意圖是依據這三種無體相的法，宣說不了義的修多羅（Sutra，經）之法，也就是所謂的諸法本來不生、本來不滅、本來寂靜、本來涅槃。
成就第一義！如果有的眾生種下各種增上的善根，清凈罪業，成就諸根，多多信受諸法，善於積聚一切善根智慧，那麼這些眾生聽聞我的法音就能夠如實地知曉，這些眾生信受我的法、信受我的義理，用智慧觀察就能夠如實地覺悟，依靠他們證法的隨順修行之力，迅速地證得究竟的阿耨多羅三藐三菩提。我依靠這些一切眾生能夠對我生起恭敬心，並且這樣說：『這是正覺，知曉一切法。』
【English Translation】 English version: Those beings without various natures, of inferior, middling, or superior faculties, who have achieved the ultimate meaning! Those of the Śrāvakayāna (Śrāvakayāna, Hearer Vehicle) nature who have attained quiescence, even if all Buddhas exert their utmost effort to teach them, cannot be made to sit at the Bodhi-mandala (Bodhi-mandala, Enlightenment seat) and attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment). Why? Because they have achieved the ultimate meaning! Because their nature is inherently narrow and weak, they always lack a compassionate heart, always fear all suffering, and because of their lack of compassion, they always abandon benefiting sentient beings. Having achieved the ultimate meaning! If one always fears suffering and always avoids all conditioned actions, that person will be far from benefiting sentient beings and far from the activities that can liberate sentient beings. Therefore, I say that such a person cannot attain Anuttara-samyak-sambodhi; I say they are called Śrāvakas who have attained quiescence.
Having achieved the ultimate meaning! If a Śrāvaka (Śrāvaka, Hearer) practitioner generates the Bodhicitta (Bodhicitta, the mind of enlightenment), then I say that they are a Bodhisattva (Bodhisattva, enlightenment being). Why? Because these Bodhisattvas first separate from the afflictive obscurations and attain the liberation of wisdom, and then separate from the cognitive obscurations and attain the liberation of mind. These Bodhisattvas are the first to be transformed by the Tathāgata (Tathāgata, Thus Come One), and they attain liberation by relying on their own benefit. Therefore, I say that they are Bodhisattvas with the nature of Śrāvakas.
Having achieved the ultimate meaning! In my Dharma (Dharma, teachings) that is good at speaking, in my Dharma that is good at speaking as desired, in my Dharma that is good at Vinaya (Vinaya, monastic discipline), in my Dharma that is good at purity, in pure Dharma, I do not mistakenly rely on various natures to expound various aspects of the Dharma. Having achieved the ultimate meaning! Therefore, the Buddha's intention is to rely on these three kinds of Dharmas without inherent existence to expound the Sutras (Sutra, discourses) of provisional meaning, which are the so-called Dharmas that are originally unborn, originally unceasing, originally quiescent, and originally in Nirvana (Nirvana, liberation).
Having achieved the ultimate meaning! If there are beings who plant all kinds of superior roots of virtue, purify their karmic defilements, perfect their faculties, have great faith in the Dharmas, and are good at accumulating all roots of virtue and wisdom, then these beings, upon hearing my Dharma sound, will be able to know it as it truly is. These beings will believe in my Dharma, believe in my meaning, and through wise observation, will be able to awaken to it as it truly is. Relying on the power of their practice that accords with the Dharma they have realized, they will quickly attain ultimate Anuttara-samyak-sambodhi. I rely on all these beings being able to generate a respectful mind towards me and say thus: 'This is the Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one), who knows all Dharmas.'
是故名為應正遍知。』
「成就第一義！若有眾生不種一切增上善根、不能清凈一切罪業、不能淳熟一切善根、不多信法、無增上心、不集功德智慧之藏、直心體性、不能觀察是法非法——是法可取、是法可舍，依自心見執著而行——彼諸眾生雖聞我法，亦復不知依何意說。而彼眾生信於我法、恭敬我法，而作是言：『我信諸佛如來所說修多羅，甚深甚深相、依空相應、難見難覺、不可覺形相、不可覺微細極微、黠慧人智慧境界，如來說諸修多羅義我不能知。』默然而信而作是言：『諸佛如來菩提甚深，諸法體相亦復甚深，唯佛所知，非我境界。諸佛如來隨諸眾生種種信心說種種法，以諸如來無量智慧所知如海，而我知見如牛跡水。』是故，眾生於彼修多羅若，能至心受持、書寫，寫已住持、讀示、供養、為他人說、誦常誦、隨喜施他，而彼眾生不能于中如實修行，以未知我甚深之意，以不覺故。成就第一義！彼諸眾生依因彼故，功德、智慧增長滿足，亦復令彼未淳熟心令得淳熟。
「成就第一義！復有眾生眾生界中不能種諸一切善根，乃至不能成就功德智慧之業，無直心、無直意，而彼眾生知是法、是非法，是可取、是可舍，自智生見是可取、是可舍，而彼眾生聞我所說甚深之法不知我意，是故不知如
【現代漢語翻譯】 現代漢語譯本：因此，被稱為應正遍知（Samyak-saṃbuddha，意為正等覺者）。
『成就第一義（paramārtha，意為勝義諦）！如果有些眾生沒有種植一切增上的善根，不能清凈一切罪業，不能純熟一切善根，不多信佛法，沒有增上心，不積聚功德智慧的寶藏，沒有正直的心性，不能觀察什麼是法、什麼不是法——什麼是法可以接受，什麼是法應該捨棄，依憑自己的心見執著而行——這些眾生即使聽聞我的佛法，也不知道我是依據什麼意圖說的。然而這些眾生相信我的佛法、恭敬我的佛法，卻這樣說：『我相信諸佛如來說的修多羅（sūtra，意為經），非常深奧，與空相應，難以見到，難以覺察，其形相不可覺察，其微細之處極其微細，是聰明人的智慧境界，如來說的這些修多羅的含義我不能理解。』他們沉默地相信，並且這樣說：『諸佛如來的菩提（bodhi，意為覺悟）非常深奧，諸法的體相也非常深奧，只有佛才能知道，不是我所能理解的境界。諸佛如來隨著眾生種種的信心說種種的法，如來無量的智慧所知就像大海一樣，而我的知見就像牛蹄印里的水一樣。』因此，眾生對於這些修多羅，如果能至誠地受持、書寫，書寫之後加以儲存、讀誦、供養、為他人解說、經常誦讀、隨喜佈施給他人，然而這些眾生不能在其中如實地修行，因為不知道我甚深的意圖，因為沒有覺悟的緣故。成就第一義！這些眾生依靠這個原因，功德和智慧增長圓滿，也使那些尚未純熟的心得以純熟。
『成就第一義！還有一些眾生在眾生界中不能種植一切善根，乃至不能成就功德智慧的行業，沒有正直的心，沒有正直的意念，然而這些眾生知道什麼是法、什麼不是法，什麼是可以接受的、什麼是應該捨棄的，從自己的智慧產生見解，認為什麼是可以接受的、什麼是應該捨棄的，然而這些眾生聽聞我所說的甚深佛法卻不知道我的意圖，因此不知道如……』
【English Translation】 English version: 'Therefore, he is called Samyak-saṃbuddha (Perfectly Enlightened One).'
'Accomplishment of the highest meaning (paramārtha)! If there are sentient beings who do not plant all superior roots of goodness, cannot purify all karmic obscurations, cannot ripen all roots of goodness, do not have much faith in the Dharma, do not have a superior mind, do not accumulate treasures of merit and wisdom, do not have an upright nature, and cannot discern what is Dharma and what is not—what Dharma is acceptable and what Dharma should be abandoned, acting according to their own views and attachments—those sentient beings, even if they hear my Dharma, will not know what intention I speak with. However, those sentient beings believe in my Dharma, respect my Dharma, and say: 'I believe the sutras (sūtra) spoken by all Buddhas Tathagatas are very profound, correspond to emptiness, are difficult to see, difficult to perceive, their form is imperceptible, their subtle aspects are extremely subtle, they are the realm of wisdom for the wise. I cannot understand the meaning of the sutras spoken by the Tathagata.' They silently believe and say: 'The Bodhi (bodhi) of all Buddhas Tathagatas is very profound, and the nature of all dharmas is also very profound, known only by the Buddha, not within my realm of understanding. All Buddhas Tathagatas speak various dharmas according to the various faiths of sentient beings. The knowledge of the Tathagatas' immeasurable wisdom is like the ocean, while my knowledge is like water in a cow's footprint.' Therefore, if sentient beings can sincerely uphold, write, preserve after writing, read, make offerings to, explain to others, recite frequently, and joyfully give to others these sutras, yet those sentient beings cannot truly practice within them because they do not know my profound intention, because they are not awakened. Accomplishment of the highest meaning! Those sentient beings, relying on this cause, will have their merit and wisdom increase and be fulfilled, and will also cause those minds that have not yet ripened to ripen.
'Accomplishment of the highest meaning! Furthermore, there are sentient beings in the realm of sentient beings who cannot plant all roots of goodness, and cannot accomplish the deeds of merit and wisdom, without an upright mind, without an upright intention. However, those sentient beings know what is Dharma and what is not Dharma, what is acceptable and what should be abandoned, and generate views from their own wisdom, thinking what is acceptable and what should be abandoned. However, those sentient beings hear the profound Dharma I speak but do not know my intention, therefore they do not know as...'
實之法。不知如實法故，不能覺知一切諸法；聞聲執著義亦如是。是故，彼諸一切眾生說如是言：『諸法無體相，一切法本來不生、一切法本來不滅、一切法本來寂靜、一切法本來涅槃。』而彼眾生依因此見，于諸法中起于邪見、無諸法相墮于邪見，以見諸法無無相。以見諸法無無相故，而謗一切諸法為無，所謂虛妄分別相、因緣法體相、第一義法體相。何以故？成就第一義！依彼他力、因緣體相，依于第一義諦體相，有名字相。成就第一義！若眾生見因緣體相、第一義相言是無相，彼眾生謗假名名字相，是故我說彼諸眾生謗三種相。
「成就第一義！彼諸眾生於無法中起法相、于無義中生義相，無法依法住持、無義依義住持。成就第一義！彼諸眾生依我信法增長善法，而取非義為義，智不增長。智不增長者，離諸善法，于聞法眾生住持是法，法住持非義為義墮于邪見，彼諸眾生以取無法法相、無義義相。以取無法法、非義義相，是故，彼諸一切眾生依不正見離諸善法。
「應知，成就第一義！復有眾生於彼邪見人邊聞法，說如是言：『諸法無體，不生、不滅、寂靜、涅槃。』驚懼怖畏而說是言：『此非佛語，是魔所說。』是故，彼諸邪見眾生謗諸修多羅、說諸修多羅、毀諸修多羅，言是非法。而彼眾生
【現代漢語翻譯】 現代漢語譯本 真實的法。因為不瞭解如實的法，所以不能覺知一切諸法；聽聞聲音而執著于意義也是這樣。因此，那些一切眾生會這樣說：『諸法沒有自體和形相，一切法本來不生，一切法本來不滅，一切法本來寂靜，一切法本來涅槃。』而那些眾生依據這種見解，對於諸法產生邪見，沒有諸法之相而墮入邪見，因為他們認為諸法沒有『無相』這個相。因為他們認為諸法沒有『無相』這個相，所以誹謗一切諸法為『無』，也就是虛妄分別相、因緣法體相、第一義法體相。為什麼呢？成就第一義！依靠他力、因緣的體相，依靠第一義諦的體相，才有名字相。成就第一義！如果眾生認為因緣體相、第一義相是無相，那麼這些眾生就是在誹謗假名名字相，所以我說這些眾生誹謗了三種相。
『成就第一義！那些眾生在沒有法的地方產生法相，在沒有意義的地方產生意義相，沒有法卻依法住持，沒有意義卻依意義住持。成就第一義！那些眾生依靠對我的信仰而增長善法，卻把非義當作義，智慧不能增長。智慧不能增長的人，就會遠離諸善法，對於聽聞佛法的眾生住持這種法，以法住持非義為義而墮入邪見，那些眾生執取無法的法相、無義的義相。因為執取無法的法、非義的義相，所以那些一切眾生依據不正的見解而遠離諸善法。
『應知，成就第一義！還有一些眾生在那些持邪見的人那裡聽聞佛法，聽到他們說：『諸法沒有自體，不生、不滅、寂靜、涅槃。』就感到驚懼怖畏，於是說：『這不是佛說的話，是魔所說的。』因此，那些持邪見的眾生誹謗諸修多羅（sutra，經），說諸修多羅，毀壞諸修多羅，說這些不是佛法。而那些眾生
【English Translation】 English version The true Dharma. Because they do not understand the true Dharma, they cannot perceive all Dharmas; it is the same with clinging to the meaning upon hearing sounds. Therefore, all those beings say thus: 『All Dharmas have no self-nature or form, all Dharmas are originally unborn, all Dharmas are originally unextinguished, all Dharmas are originally tranquil, all Dharmas are originally Nirvana (Nirvana, ultimate liberation).』 And those beings, relying on this view, develop wrong views regarding all Dharmas, falling into wrong views without the characteristics of Dharmas, because they see that Dharmas have no 『non-characteristic』 characteristic. Because they see that Dharmas have no 『non-characteristic』 characteristic, they slander all Dharmas as 『non-existent,』 namely, the characteristics of false discrimination, the characteristics of the nature of conditioned Dharmas, and the characteristics of the nature of the ultimate truth Dharma. Why? Achieving the ultimate truth! Relying on the nature of other power and conditions, relying on the nature of the ultimate truth, there are nominal characteristics. Achieving the ultimate truth! If beings consider the nature of conditioned Dharmas and the ultimate truth as having no characteristics, then these beings are slandering the nominal characteristics, therefore I say that these beings slander the three characteristics.
『Achieving the ultimate truth! Those beings generate the characteristics of Dharma where there is no Dharma, and generate the characteristics of meaning where there is no meaning; they uphold Dharma without Dharma, and uphold meaning without meaning. Achieving the ultimate truth! Those beings increase good Dharmas by relying on faith in me, but they take non-meaning as meaning, and wisdom does not increase. Those whose wisdom does not increase will be separated from all good Dharmas, and they uphold this Dharma for beings who hear the Dharma, upholding non-meaning as meaning and falling into wrong views; those beings grasp the characteristics of Dharma where there is no Dharma, and the characteristics of meaning where there is no meaning. Because they grasp the Dharma where there is no Dharma and the non-meaning as meaning, therefore all those beings are separated from all good Dharmas based on incorrect views.
『It should be known, achieving the ultimate truth! There are also beings who hear the Dharma from those with wrong views, and when they hear them say: 『Dharmas have no self-nature, are unborn, unextinguished, tranquil, and Nirvana,』 they become frightened and say: 『This is not the Buddha』s words, it is what the demons say.』 Therefore, those beings with wrong views slander the Sutras (sutra, discourses of the Buddha), speak of the Sutras, destroy the Sutras, and say that these are not the Dharma. And those beings
因彼謗法得無量罪，成就無量極惡罪業。
「成就第一義！是故，我說謗法眾生見無諸法、亦無于義依義說法，成就無量極惡罪業，亦令無量諸眾生等多生罪業。
「成就第一義！若有眾生不種善根、不清凈罪業、不熟身業、多不信法、不能集彼功德智慧、不直心、不隨順直心，而依自見邪智分別是法、非法，是法可取、是法可舍，彼諸眾生雖聞我法，不得我意、不生信心、亦復不能如實知我所說之意。是故，彼諸一切眾生於諸非法生於法想、于諸非義生於義想，執著非法生是法想、執著非義生是義想，而作是言：『此非佛語，是魔所說。』而彼邪智如是解故，而謗諸法、不順諸法、毀呰諸法、輕論諸法、于正法中加置邪法，為滅修多羅、為壞修多羅、為不行修多羅、為不說修多羅、于信修多羅者生怨家想。彼諸眾生先有無量罪業重障，復因謗法而謗於人，轉更增長無量罪障，而彼罪障根本之罪不可說盡，何況復加謗法之罪？墮大地獄無有出期，乃至無量百千萬億阿僧祇劫說其歲數亦不能盡。
「成就第一義！我今善說如是諸法、善示善清凈、善說眾生如是種種異信、種種異見。」
爾時，世尊而說偈言：
「無法體不生、 本寂靜、不滅、 自性涅槃法， 是故我說常。 三種
【現代漢語翻譯】 現代漢語譯本：因為他們誹謗佛法，會得到無量的罪過，造下無量極惡的罪業。
『成就第一義！因此，我說誹謗佛法的眾生，認為沒有諸法，也沒有義理，或者不依據義理說法，就會造下無量極惡的罪業，也會使無量眾生增長罪業。
『成就第一義！如果有眾生不種善根，不清凈罪業，不成熟身業，大多不相信佛法，不能積累功德智慧，不以正直的心對待，不隨順正直的心，卻依靠自己的邪見和邪惡的智慧來分辨什麼是法、什麼不是法，認為這個法可以取用，那個法可以捨棄，這些眾生即使聽聞我的佛法，也不能理解我的意思，不生起信心，也不能如實地知道我所說的意思。因此，他們對不是佛法的產生是佛法的想法，對不是義理的產生是義理的想法，執著于不是佛法的認為是佛法，執著于不是義理的認為是義理，並且說：『這不是佛說的話，是魔所說的。』因為他們用邪惡的智慧這樣理解，所以誹謗諸法，不順從諸法，毀壞諸法，輕視諸法，在正法中加入邪法，爲了消滅修多羅（Sutra，經），爲了破壞修多羅，爲了不實行修多羅，爲了不說修多羅，對相信修多羅的人產生怨恨的想法。這些眾生先前就有無量的罪業重重障礙，又因為誹謗佛法而誹謗他人，更加增長無量的罪障，而這些罪障的根本之罪是無法說盡的，更何況再加上誹謗佛法的罪過？他們會墮入大地獄，沒有脫離的期限，乃至無量百千萬億阿僧祇劫（Asamkhya，無數）也說不盡他們的歲數。
『成就第一義！我現在善於解說這些佛法，善於指示善和清凈，善於解說眾生這樣種種不同的信仰，種種不同的見解。』
這時，世尊（Lord Buddha）說了偈語：
『無法的本體不生，本來寂靜，不滅亡， 自性是涅槃（Nirvana）之法，因此我說它是常。』 三種
【English Translation】 English version: Because they slander the Dharma, they will obtain immeasurable sins and create immeasurable extremely evil karmas.
'Achieving the supreme meaning! Therefore, I say that sentient beings who slander the Dharma, thinking there are no Dharmas, nor any meaning, or not speaking according to the meaning, will create immeasurable extremely evil karmas, and will also cause immeasurable sentient beings to increase their sinful karmas.
'Achieving the supreme meaning! If there are sentient beings who do not plant good roots, do not purify sinful karmas, do not mature bodily karmas, mostly do not believe in the Dharma, cannot accumulate merits and wisdom, do not treat with a straightforward mind, do not follow a straightforward mind, but rely on their own evil views and evil wisdom to distinguish what is Dharma and what is not Dharma, thinking this Dharma can be taken and that Dharma can be discarded, these sentient beings, even if they hear my Dharma, cannot understand my meaning, do not generate faith, and also cannot truly know the meaning of what I say. Therefore, they generate the thought of Dharma towards what is not Dharma, and generate the thought of meaning towards what is not meaning, clinging to what is not Dharma as Dharma, clinging to what is not meaning as meaning, and saying: 'This is not the Buddha's words, it is said by demons.' Because they understand in this way with evil wisdom, they slander all Dharmas, do not follow all Dharmas, destroy all Dharmas, despise all Dharmas, add evil Dharmas to the true Dharma, in order to eliminate Sutras (Sutra, scriptures), in order to destroy Sutras, in order not to practice Sutras, in order not to speak Sutras, and generate thoughts of resentment towards those who believe in Sutras. These sentient beings previously had immeasurable sinful karmas and heavy obstacles, and because of slandering the Dharma, they slander others, further increasing immeasurable sinful obstacles, and the root of these sinful obstacles cannot be fully described, let alone adding the sin of slandering the Dharma? They will fall into the great hell, with no time to escape, even for immeasurable hundreds of thousands of millions of Asamkhya (Asamkhya, countless) kalpas, the number of their years cannot be fully described.
'Achieving the supreme meaning! I now skillfully explain these Dharmas, skillfully indicate goodness and purity, and skillfully explain the various different beliefs and various different views of sentient beings.'
At that time, the Lord Buddha spoke the verse:
'The essence of no-Dharma is unborn, originally tranquil, and does not perish, The self-nature is the Dharma of Nirvana (Nirvana), therefore I say it is constant.' Three
無體相， 第一義無體， 若能知我意， 是人得解脫。 一道法進趣， 諸眾生解脫， 是故一乘法， 隨聞差別說。 諸眾生無量， 為身求涅槃， 如來甚希有， 安隱諸眾生。 若證無漏界， 平等無二相， 成就佛諸義， 彼人離煩惱。」
爾時，成就第一義菩薩白佛言：「希有，世尊！未曾有、未曾聞，如來所說如是微細、極微細，甚深、極甚深，難覺、極難覺，諸佛如來意趣難知。
「世尊！我知如來所說義意：所謂分別境界彼依分別有為行相，于名字中說彼色陰自體相相名為勝相，所謂色陰生、色陰滅、離色陰、知色陰。是故，如來依彼法相，說彼諸法為無體相。
「世尊！彼分別境界，依彼分別境界行相是他力相。是故，如來依于彼法，而說諸法不生、諸法無體，亦依彼法說第一義言無體相。
「世尊！我知世尊所說法義：謂即依彼分別境界虛妄分別有為行相，即彼虛妄分別之相。無如是相即彼無體相，無體相法無我，真如清凈觀相是第一義。是故，如來依第一義說彼諸法名無體相。
「世尊！如一色陰，余陰亦如是；如是，十二入、十八界，一一入、一切法亦如是。
「世尊！我知如來所說法義：所謂分別境界中虛妄分別
【現代漢語翻譯】 現代漢語譯本 無體相，第一義也是無體的。 如果能夠理解我的真意，這個人就能得到解脫。 通過唯一的佛法道路前進，一切眾生都能得到解脫。 因此，這唯一的佛乘之法，隨著聽聞者的不同而有差別的說法。 眾生數量無邊無際，爲了自身而尋求涅槃（Nirvana，寂滅）。 如來（Tathagata，佛的稱號）非常稀有難得，能使一切眾生得到安穩。 如果證悟了無漏的境界，就能達到平等而沒有分別的境界。 成就了佛的一切功德，這個人就能遠離煩惱。
這時，成就第一義菩薩（Accomplishment of the Highest Meaning Bodhisattva）對佛說：『稀有啊，世尊！前所未有，前所未聞，如來說法如此微妙、極其微妙，如此深奧、極其深奧，難以覺察、極其難以覺察，諸佛如來的意趣難以理解。』
『世尊！我知道如來所說的義理：所謂分別境界，是依分別而有的有為行相，在名字中說那色陰（Rupa-skandha，五蘊之一，指物質）的自體相，稱為勝相，也就是色陰的生起、色陰的滅去、離開色陰、了知色陰。因此，如來依這些法相，說這些法是無體相的。』
『世尊！那分別境界，依那分別境界的行相，是他力相。因此，如來依于這些法，而說諸法不生、諸法無體，也依這些法說第一義是無體相的。』
『世尊！我知道世尊所說的法義：就是依那分別境界的虛妄分別有為行相，就是那虛妄分別之相。沒有這樣的相，就是沒有體相，沒有體相的法就沒有我，真如（Tathata，事物的真實如是的狀態）清凈觀相就是第一義。因此，如來依第一義說這些法名為無體相。』
『世尊！如一個色陰，其餘的陰也是這樣；這樣，十二入（Dvadasha-ayatana，十二處）、十八界（Ashtadasha-dhatu，十八界），每一個入、一切法也是這樣。』
『世尊！我知道如來所說的法義：所謂分別境界中的虛妄分別
【English Translation】 English version Without substance, the ultimate meaning is also without substance. If one can understand my true intention, that person will attain liberation. Advancing on the one path of Dharma, all sentient beings are liberated. Therefore, this one vehicle of Dharma is spoken of differently according to what is heard. Sentient beings are immeasurable, seeking Nirvana (extinction of suffering) for themselves. The Tathagata (the thus-gone one, an epithet of the Buddha) is extremely rare, bringing peace to all sentient beings. If one realizes the realm without outflows, one attains equality without duality. Accomplishing all the qualities of the Buddha, that person is free from afflictions.
At that time, Accomplishment of the Highest Meaning Bodhisattva said to the Buddha: 'Rare indeed, World Honored One! Unprecedented, unheard of, the Tathagata's teachings are so subtle, extremely subtle, so profound, extremely profound, difficult to perceive, extremely difficult to perceive, the intentions of all Buddhas and Tathagatas are difficult to know.'
'World Honored One! I understand the meaning of what the Tathagata has said: so-called discriminating realms are conditioned phenomena that arise dependent on discrimination. Within names, the self-nature of the Rupa-skandha (form aggregate) is called the superior characteristic, namely the arising of the Rupa-skandha, the ceasing of the Rupa-skandha, separation from the Rupa-skandha, and knowing the Rupa-skandha. Therefore, the Tathagata, relying on these Dharma characteristics, says that these dharmas are without substance.'
'World Honored One! Those discriminating realms, relying on the characteristics of those discriminating realms, are the characteristic of other-power. Therefore, the Tathagata, relying on these dharmas, says that dharmas do not arise, dharmas are without substance, and also relying on these dharmas, says that the ultimate meaning is without substance.'
'World Honored One! I understand the meaning of what the World Honored One has said: namely, relying on the conditioned phenomena of false discrimination in those discriminating realms, that is the characteristic of false discrimination. The absence of such a characteristic is the absence of substance, the dharma without substance is without self, the aspect of True Suchness (Tathata, suchness) as pure contemplation is the ultimate meaning. Therefore, the Tathagata, relying on the ultimate meaning, says that these dharmas are named without substance.'
'World Honored One! As with one Rupa-skandha, so are the remaining skandhas; likewise, the Dvadasha-ayatana (twelve sense bases), the Ashtadasha-dhatu (eighteen realms), each sense base, and all dharmas are also like this.'
'World Honored One! I understand the meaning of what the Tathagata has said: namely, false discrimination in discriminating realms.'
有為行相，所謂苦諦，知苦諦依于名字，說自體相勝相虛妄分別，如來依彼說言諸法無有體相。世尊！彼分別境界相依止分別有為行相，名因緣相。世尊！是故，我說我知如來所說法義。何以故？世尊！即彼分別境界分別諸相依止虛妄行相而生，而彼虛妄分別行相無如是體、無如是相，是法無我，真如清凈觀名第一義。是故，如來依彼法說第一義無體相。
「世尊！如苦諦，余諦亦如是；如是，四念處、四正勤、四如意足、五根、五力、七覺分、八聖道，以要言之，一切諸法亦復如是。
「世尊！我知世尊所說法義：于分別境界中依虛妄分別有為行相，正覺三昧對治，對治生正三昧；生三昧已而覆住持，不忘、不失，修行增長。名字所說法相、勝相是分別相，是故，如來依彼法相說言諸法無有體相。世尊！彼分別境界依止他力、因緣行相是他力相，是故，如來依彼法相說言諸法無有體相，亦說第一義是無體相。
「世尊！我知世尊所說義相：即彼名字分別境界依止分別名字行相，即彼分別無如是相，即彼無相、即彼無相體、無體法、無我，真如清凈觀相即第一義。是故，世尊說言諸法無有體相是第一義相。
「世尊！譬如毗舒婆藥草著諸藥中、一切食中。世尊！如來說法亦復如是，諸法無體
【現代漢語翻譯】 現代漢語譯本：具有造作之相的，被稱為苦諦（duhkha-satya, suffering truth），了知苦諦是依于名字（nama, name）而產生的，說明其自體相、殊勝相都是虛妄分別。如來依此而說，一切諸法都沒有自性體相。世尊！那分別境界之相，是依止於分別有為的行相，名為因緣相。世尊！因此，我說我知道如來所說的法義。為什麼呢？世尊！就是那分別境界，分別諸相，依止虛妄的行相而生起，而那虛妄分別的行相沒有這樣的體性，沒有這樣的相狀，此法是無我的，以真如清凈的智慧來觀察，名為第一義諦（paramārtha-satya, ultimate truth）。所以，如來依此法說第一義諦沒有體相。 世尊！如同苦諦一樣，其餘的諦（satya, truth）也是如此；像這樣，四念處（smrti-upasthāna, four foundations of mindfulness）、四正勤（samyak-prahāṇa, four right efforts）、四如意足（rddhi-pāda, four bases of miraculous power）、五根（indriya, five roots）、五力（bala, five powers）、七覺分（sapta-bodhyanga, seven factors of enlightenment）、八聖道（ārya-aṣṭāṅga-mārga, noble eightfold path），總而言之，一切諸法也是如此。 世尊！我知道世尊所說的法義：在分別境界中，依止虛妄分別的有為行相，以正覺三昧（samyak-samādhi, right concentration）來對治，通過對治產生正三昧；產生正三昧之後，又能住持，不忘失，修行增長。名字所說的法相、殊勝相是分別相，所以，如來依此法相說一切諸法沒有自性體相。世尊！那分別境界依止他力、因緣的行相是他力相，所以，如來依此法相說一切諸法沒有自性體相，也說第一義諦是沒有體相的。 世尊！我知道世尊所說的義相：就是那名字分別境界，依止分別名字的行相，就是那分別沒有這樣的相狀，就是那無相、就是那無相的體性、無體之法、無我，以真如清凈的智慧來觀察的相狀就是第一義諦。所以，世尊說一切諸法沒有自性體相，這就是第一義諦的相狀。 世尊！譬如毗舒婆藥草（vishvadeva, a kind of herb），放在各種藥物中、一切食物中。世尊！如來說法也是如此，諸法無體。
【English Translation】 English version: That which has conditioned characteristics is called the Truth of Suffering (duhkha-satya), and understanding the Truth of Suffering relies on names (nama). It explains that its self-nature, excellent characteristics, are all false discriminations. The Tathagata, relying on this, says that all dharmas have no inherent nature or characteristics. World Honored One! That aspect of the discriminated realm relies on the conditioned characteristics of discrimination, and is called the aspect of causes and conditions. World Honored One! Therefore, I say that I understand the Dharma meaning spoken by the Tathagata. Why? World Honored One! It is that discriminated realm, discriminating various aspects, arising in reliance on false characteristics. And those false discriminating characteristics have no such nature, no such aspect. This Dharma is without self, and observing with the pure wisdom of Suchness is called the Ultimate Truth (paramārtha-satya). Therefore, the Tathagata, relying on this Dharma, says that the Ultimate Truth has no inherent nature or characteristics. World Honored One! Just as with the Truth of Suffering, the remaining Truths (satya) are also like this; in this way, the Four Foundations of Mindfulness (smrti-upasthāna), the Four Right Exertions (samyak-prahāṇa), the Four Bases of Miraculous Power (rddhi-pāda), the Five Roots (indriya), the Five Powers (bala), the Seven Factors of Enlightenment (sapta-bodhyanga), the Noble Eightfold Path (ārya-aṣṭāṅga-mārga), in short, all dharmas are also like this. World Honored One! I know the Dharma meaning spoken by the World Honored One: In the discriminated realm, relying on the conditioned characteristics of false discrimination, using Right Concentration (samyak-samādhi) to counteract, through counteraction, Right Concentration arises; having arisen, it is maintained, not forgotten, not lost, and cultivation increases. The characteristics and excellent characteristics spoken of by names are discriminating characteristics. Therefore, the Tathagata, relying on these Dharma characteristics, says that all dharmas have no inherent nature or characteristics. World Honored One! That discriminated realm, relying on the characteristics of other-power and causes and conditions, is the characteristic of other-power. Therefore, the Tathagata, relying on these Dharma characteristics, says that all dharmas have no inherent nature or characteristics, and also says that the Ultimate Truth has no inherent nature or characteristics. World Honored One! I know the meaning spoken by the World Honored One: That is, the realm of name discrimination, relying on the characteristics of name discrimination, that discrimination has no such aspect, that is, no aspect, that is, the nature of no aspect, the Dharma of no nature, no self, the aspect of observing with the pure wisdom of Suchness is the Ultimate Truth. Therefore, the World Honored One says that all dharmas have no inherent nature or characteristics, and this is the aspect of the Ultimate Truth. World Honored One! It is like the Vishvadeva herb (vishvadeva), placed in various medicines, in all foods. World Honored One! The Tathagata's teaching is also like this, dharmas have no inherent nature.
相——諸法不生、諸法不滅、諸法寂靜、諸法自性涅槃——說了義修多羅，置於一切不了義修多羅中。
「世尊！譬如畫地，種種一相，所謂青、黃、赤、白，能了別彼種種畫相。世尊！如來說法亦復如是，諸法無體相——不生、不滅、寂靜、自性涅槃——了義言教置於一切不了義中成一味相，亦能了別彼不了義修多羅等名字故。
「世尊！譬如一切諸飲食中，若置熟酥生增上味。佛說此法亦復如是，依一切法無有體相——不生、不滅、寂靜、自性涅槃——說此了義修多羅，置諸一切不了義中能生增上歡喜踴躍。
「世尊！譬如虛空，一切處等於諸一切種種作業無有障礙，皆悉能成。世尊！如來亦爾，說言諸法無有體相——諸法不生、諸法不滅、諸法寂靜、諸法自性而是涅槃——說了義經于諸一切不了義經等同一味，成就一切聲聞、辟支佛、大乘修行，作無障礙。」
爾時，世尊告成就第一義菩薩言：「善哉，成就第一義！」復作是言：「善哉，善哉！成就第一義！汝實能知諸佛如來說法之意。汝今善說此義譬喻，如彼毗舒婆藥草、畫地、置酥、虛空等譬。成就第一義！如是如是，如汝所說。不異汝說，如是受持。」
爾時，成就第一義菩薩白佛言：「世尊！如來初成應、正等覺，于
【現代漢語翻譯】 現代漢語譯本：相——諸法不生（一切事物皆無生起）、諸法不滅（一切事物皆無壞滅）、諸法寂靜（一切事物本性寂靜）、諸法自性涅槃（一切事物自性即是涅槃）——這是說了義修多羅（究竟了義的經典），它被置於一切不了義修多羅（非究竟了義的經典）之中。 『世尊！譬如在地上繪畫，雖然有種種顏色，但其根本是一相，即青、黃、赤、白等顏色，能夠分辨出各種不同的繪畫形象。世尊！如來說法也是如此，諸法無有實體和相狀——不生、不滅、寂靜、自性涅槃——這種了義的言教，置於一切不了義的教法中，成就唯一的真味，也能分辨出那些不了義的修多羅等名字的差別。』 『世尊！譬如在一切飲食中，如果加入熟酥，就能增加其美味。佛所說的法也是如此，依據一切法無有實體和相狀——不生、不滅、寂靜、自性涅槃——宣說這種了義修多羅，置於一切不了義的教法中，能產生極大的歡喜和踴躍。』 『世尊！譬如虛空，在一切處都是平等的，對於一切種種的作業都沒有障礙，都能成就。世尊！如來也是如此，宣說諸法沒有實體和相狀——諸法不生、諸法不滅、諸法寂靜、諸法自性即是涅槃——宣說了義經，對於一切不了義經等，都是同一真味，成就一切聲聞（聽聞佛法而證悟的修行者）、辟支佛（無師自悟的修行者）、大乘修行，沒有任何障礙。』 這時，世尊告訴成就第一義菩薩說：『善哉，成就第一義！』又說：『善哉，善哉！成就第一義！你確實能夠了解諸佛如來說法的意圖。你現在善於解說這個義理，所用的譬喻，如毗舒婆藥草、畫地、置酥、虛空等。成就第一義！正是這樣，正是這樣，正如你所說。與你所說沒有差異，應當這樣受持。』 這時，成就第一義菩薩對佛說：『世尊！如來最初成就應（應供）、正等覺（正確的覺悟），于
【English Translation】 English version: The characteristic—all dharmas are unarisen (everything does not arise), all dharmas are unceased (everything does not cease), all dharmas are tranquil (everything is inherently tranquil), all dharmas are self-natured Nirvana (everything's self-nature is Nirvana)—this is the Sutra of Definitive Meaning, placed among all Sutras of Provisional Meaning. 'World Honored One! For example, when drawing on the ground, there are various appearances, but fundamentally it is one appearance, namely blue, yellow, red, white, etc., which can distinguish the various drawn images. World Honored One! The Tathagata's teaching is also like this, all dharmas have no substance or form—unarisen, unceased, tranquil, self-natured Nirvana—this teaching of definitive meaning, placed among all teachings of provisional meaning, achieves a single flavor, and can also distinguish the differences between those Sutras of provisional meaning and their names.' 'World Honored One! For example, in all foods, if cooked ghee (clarified butter) is added, it will increase the flavor. The Dharma spoken by the Buddha is also like this, based on all dharmas having no substance or form—unarisen, unceased, tranquil, self-natured Nirvana—speaking this Sutra of Definitive Meaning, placed among all teachings of provisional meaning, can generate great joy and elation.' 'World Honored One! For example, space is equal everywhere, and there are no obstacles to all kinds of activities, and all can be accomplished. World Honored One! The Tathagata is also like this, saying that all dharmas have no substance or form—all dharmas are unarisen, all dharmas are unceased, all dharmas are tranquil, and the self-nature is Nirvana—speaking the Sutra of Definitive Meaning, for all Sutras of Provisional Meaning, etc., it is the same single flavor, accomplishing all Sravakas (listeners who attain enlightenment), Pratyekabuddhas (self-enlightened ones), and Mahayana practitioners, without any obstacles.' At that time, the World Honored One said to the Bodhisattva Accomplishment of the Highest Meaning: 'Excellent, Accomplishment of the Highest Meaning!' And again said: 'Excellent, excellent! Accomplishment of the Highest Meaning! You truly understand the intention of the Buddhas and Tathagatas in teaching the Dharma. You now skillfully explain this meaning, using metaphors such as the Vishuvakara herb, drawing on the ground, adding ghee, and space. Accomplishment of the Highest Meaning! It is so, it is so, just as you have said. There is no difference from what you have said, and it should be received and upheld in this way.' At that time, the Bodhisattva Accomplishment of the Highest Meaning said to the Buddha: 'World Honored One! When the Tathagata first attained Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), at
波羅㮈城仙人集處、諸禽獸游處，為諸修行聲聞行人一轉四諦希有法輪，世間一切沙門、婆羅門、天、人、魔、梵無能轉者，若有能轉，依法相應無有是處。
「世尊！此第二轉法輪說上法相可入法相，分別彼諸不了義修多羅，為住大乘眾生說于諸法無有體相——諸法不生、諸法不滅、諸法寂靜、諸法自性涅槃——希有之中復是希有。
「世尊！此是第三轉法輪，為住一切大乘眾生說諸法無體相——不生、不滅、寂靜、自性涅槃——善說四諦差別之相，希中希有，無人能入、無人能對、無人能諍、更無有上、更無有勝了義修多羅無諍論處。」
爾時，成就第一義菩薩白佛言：「世尊！若善男子、善女人聞如來說諸法本來無體相——本來不生、本來不滅、本來寂靜、本來自性涅槃——正信書寫、寫已受持、供養、施與他人、為自說、自誦、自讀、修行隨喜，彼善男子、善女人得幾所功德？」
爾時，世尊告成就第一義菩薩摩訶薩言：「彼善男子、善女人成就無量阿僧祇功德聚。成就第一義！彼之功德無有譬喻可以況說。以要言之，略說少分。成就第一義！譬如指甲上土，依大地土百分不及一、迦羅分不及一、憂波尼沙陀分不及一，乃至算數譬喻不能及一。成就第一義！譬如牛跡中水，依大海水
【現代漢語翻譯】 現代漢語譯本：在波羅㮈城（Varanasi，古印度城市名，釋迦牟尼初轉法輪之地），仙人聚集之處，各種禽獸遊樂之處，爲了那些修行的聲聞行人，佛陀第一次轉動了四諦（Four Noble Truths）的希有法輪（Wheel of Dharma），世間上一切沙門（Shramana，出家修行者）、婆羅門（Brahmin，印度教祭司）、天（Deva，天神）、人（Human）、魔（Mara，惡魔）、梵（Brahma，梵天）都無法轉動它，如果有人能轉動，那是不符合佛法的，沒有這樣的道理。
『世尊！這第二次轉法輪，宣說了上法相（Superior Dharma Characteristics），可以進入法相，分別解釋那些不了義的修多羅（Sutra，佛經），為那些安住于大乘（Mahayana）的眾生宣說諸法沒有自體之相——諸法不生、諸法不滅、諸法寂靜、諸法自性涅槃（Nirvana）——在希有之中更是希有。』
『世尊！這是第三次轉法輪，為那些安住於一切大乘的眾生宣說諸法沒有體相——不生、不滅、寂靜、自性涅槃——善巧地宣說了四諦差別之相，在希有之中更是希有，沒有人能夠進入、沒有人能夠對抗、沒有人能夠爭論，再也沒有比這更高的、再也沒有比這更殊勝的了義修多羅（Sutra，佛經），是無諍論之處。』
這時，成就第一義菩薩（Accomplishment of the Highest Meaning Bodhisattva）對佛說：『世尊！如果善男子、善女人聽聞如來說諸法本來沒有體相——本來不生、本來不滅、本來寂靜、本來自性涅槃——以正信之心書寫、書寫之後受持、供養、施與他人、為自己解說、自己誦讀、自己閱讀、修行隨喜，這些善男子、善女人能得到多少功德呢？』
這時，世尊告訴成就第一義菩薩摩訶薩（Accomplishment of the Highest Meaning Great Bodhisattva）說：『這些善男子、善女人成就無量阿僧祇（Asamkhya，極大的數字單位）的功德聚。成就第一義！他們的功德沒有譬喻可以比擬說明。如果要簡單地說，略說少分。成就第一義！譬如指甲上的土，與大地上的土相比，百分之一都比不上，迦羅分（Kala，時間單位）之一都比不上，憂波尼沙陀分（Upanishad，奧義書）之一都比不上，乃至用算數譬喻都不能比得上。成就第一義！譬如牛蹄印中的水，與大海中的水相比，'
【English Translation】 English version: In Varanasi (ancient Indian city where Shakyamuni first turned the Wheel of Dharma), a place where immortals gather and various birds and beasts roam, for the sake of those Shravaka (Disciples who listen to the Buddha's teachings) practitioners, the Buddha first turned the rare Wheel of the Four Noble Truths (Four Noble Truths). No Shramana (wandering ascetics), Brahmin (priests), Deva (gods), humans, Mara (demons), or Brahma (creator god) in the world can turn it. If anyone could turn it, it would not be in accordance with the Dharma; there is no such reason.
'World Honored One! This second turning of the Wheel of Dharma proclaims the Superior Dharma Characteristics, which allows one to enter the Dharma Characteristics, distinguishing and explaining those provisional Sutras (Buddhist scriptures), and proclaiming to those beings dwelling in the Mahayana (Great Vehicle) that all dharmas have no intrinsic nature—all dharmas are unborn, all dharmas are unceasing, all dharmas are tranquil, all dharmas are naturally Nirvana (liberation)—it is the rarest of the rare.'
'World Honored One! This is the third turning of the Wheel of Dharma, proclaiming to all beings dwelling in the Mahayana that all dharmas have no intrinsic nature—unborn, unceasing, tranquil, naturally Nirvana—skillfully proclaiming the differentiated characteristics of the Four Noble Truths. It is the rarest of the rare; no one can enter, no one can oppose, no one can dispute, there is nothing higher, nothing more supreme than this definitive Sutra (Buddhist scriptures), a place free from contention.'
At that time, Accomplishment of the Highest Meaning Bodhisattva (Accomplishment of the Highest Meaning Bodhisattva) said to the Buddha, 'World Honored One! If a good man or good woman hears the Tathagata (Buddha) say that all dharmas originally have no intrinsic nature—originally unborn, originally unceasing, originally tranquil, naturally Nirvana—and with correct faith writes them down, after writing them down, receives and upholds them, makes offerings to them, gives them to others, explains them for themselves, recites them themselves, reads them themselves, practices with rejoicing, how much merit will these good men and good women obtain?'
At that time, the World Honored One told Accomplishment of the Highest Meaning Great Bodhisattva (Accomplishment of the Highest Meaning Great Bodhisattva), 'These good men and good women will accomplish immeasurable Asamkhya (countless) aggregates of merit. Accomplishment of the Highest Meaning! Their merit has no analogy that can be used to describe it. To put it briefly, I will explain a small portion. Accomplishment of the Highest Meaning! For example, the soil on a fingernail, compared to the soil on the earth, is not even one percent, not even one Kala (unit of time), not even one Upanishad (ancient Sanskrit texts), not even comparable using arithmetic analogies. Accomplishment of the Highest Meaning! For example, the water in a cow's hoofprint, compared to the water in the great ocean,'
百分不及一、千分不及一、迦羅分不及一、憂波尼沙陀分不及一，乃至算數譬喻亦不及一。
「成就第一義！如是，我說信不了義修多羅，乃至修行不了義修多羅所得功德，依此所說了義修多羅，生於信心乃至修行所得功德、受持讀誦，彼不了義修多羅，百分不及一、千分不及一、萬分不及一、迦羅分不及一、憂波尼沙陀分不及一，乃至算數譬喻所不能知。」
爾時，成就第一義菩薩白佛言：「世尊！此深密解脫修多羅中，此法門名為何等？云何奉持？」
佛言：「成就第一義！此法門名『說第一義了義修多羅』，汝應如是受持。」
佛說此法門時，六千眾生髮阿耨多羅三藐三菩提心、三百千聲聞遠塵離垢得法眼凈、復有五百千聲聞得無漏心解脫、七萬五千菩薩得無生法忍。
深密解脫經卷第二 大正藏第 16 冊 No. 0675 深密解脫經
深密解脫經卷第三
元魏天竺三藏菩提流支譯
聖者彌勒菩薩問品第九
爾時，聖者彌勒菩薩摩訶薩，依奢摩他毗婆舍那所攝法相，白佛言：「世尊！世尊！菩薩依止何法、住持何法，于大乘中修行奢摩他、毗婆舍那？」
佛告彌勒菩薩言：「彌勒！依說諸法差別之相及能住持阿耨多羅三藐三菩提心。
【現代漢語翻譯】 現代漢語譯本： 百分之一不及，千分之一不及，迦羅分（kala-part）不及，憂波尼沙陀分（upanisad-part）不及，乃至用算術譬喻也無法比及。
『成就第一義！』 像這樣，我說對不了義的修多羅（sutra，經）生起信心，乃至修行不了義的修多羅所得到的功德，與依據這所說的了義修多羅，生起信心乃至修行所得的功德、受持讀誦相比，那不了義的修多羅，百分之一不及，千分之一不及，萬分之一不及，迦羅分不及，憂波尼沙陀分不及，乃至用算術譬喻也無法知曉其差距。
這時，成就第一義菩薩對佛說：『世尊！這部深密解脫修多羅中，這個法門叫什麼名字？應該如何奉持？』
佛說：『成就第一義！這個法門名為「說第一義了義修多羅」，你應該這樣受持。』
佛說這個法門時，六千眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），三百千聲聞遠離塵垢得到了法眼凈（dharma-caksu-visuddhi，清凈的法眼），又有五百千聲聞得到了無漏心解脫（anasrava-citta-vimukti，無煩惱的心解脫），七萬五千菩薩得到了無生法忍（anutpattika-dharma-ksanti，對不生不滅之法的證悟）。
深密解脫經卷第二 大正藏第 16 冊 No. 0675 深密解脫經
深密解脫經卷第三
元魏天竺三藏菩提流支譯
聖者彌勒菩薩問品第九
這時，聖者彌勒菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva），依據奢摩他（samatha，止）毗婆舍那（vipasyana，觀）所攝的法相，對佛說：『世尊！世尊！菩薩依止什麼法、住持什麼法，在大乘中修行奢摩他、毗婆舍那？』
佛告訴彌勒菩薩說：『彌勒！依說諸法差別之相及能住持阿耨多羅三藐三菩提心。
【English Translation】 English version: Less than one in a hundred, less than one in a thousand, less than one in a kala-part (迦羅分), less than one in an upanisad-part (憂波尼沙陀分), even calculation and analogy cannot reach it.
'Accomplisher of the First Meaning!' Thus, I say that the merit gained from having faith in an untranslated sutra (修多羅), and even from practicing an untranslated sutra, compared to the merit gained from having faith in, practicing, receiving, and reciting this translated sutra, is less than one in a hundred, less than one in a thousand, less than one in ten thousand, less than one in a kala-part, less than one in an upanisad-part, even calculation and analogy cannot know the difference.
At that time, the Bodhisattva Accomplisher of the First Meaning said to the Buddha: 'World Honored One! What is the name of this Dharma gate in this Profound Secret Liberation Sutra? How should it be upheld?'
The Buddha said: 'Accomplisher of the First Meaning! This Dharma gate is named 'Speaking of the Sutra of the First Meaning with Complete Understanding.' You should uphold it in this way.'
When the Buddha spoke this Dharma gate, six thousand beings generated the anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, the mind of unsurpassed, complete, and perfect enlightenment), three hundred thousand sravakas (聲聞) were purified of dust and defilements and obtained the dharma-caksu-visuddhi (法眼凈, pure Dharma eye), and five hundred thousand sravakas obtained anasrava-citta-vimukti (無漏心解脫, undefiled liberation of mind), and seventy-five thousand Bodhisattvas obtained anutpattika-dharma-ksanti (無生法忍, acceptance of the non-arising of phenomena).
Deep Secret Liberation Sutra, Volume Two Taisho Tripitaka, Volume 16, No. 0675, Deep Secret Liberation Sutra
Deep Secret Liberation Sutra, Volume Three
Translated by Tripitaka Master Bodhiruci of the Yuan Wei Dynasty from India
Chapter Nine: The Question of the Holy Maitreya Bodhisattva
At that time, the Holy Maitreya Bodhisattva-Mahasattva (彌勒菩薩摩訶薩), relying on the characteristics of the Dharma contained within samatha (奢摩他, calming) and vipasyana (毗婆舍那, insight), said to the Buddha: 'World Honored One! World Honored One! Upon what Dharma do Bodhisattvas rely, and what Dharma do they uphold, to cultivate samatha and vipasyana within the Mahayana?'
The Buddha told Maitreya Bodhisattva: 'Maitreya! Rely on speaking of the characteristics of the differences between all Dharmas and on being able to uphold the anuttara-samyak-sambodhi-citta.'
彌勒！如我所說四種觀法，菩薩依彼四種觀法修行大乘奢摩他、毗婆舍那。何等為四？一者、分別觀，二者、無分別觀，三者、事別，四者、所作成就。」
彌勒菩薩問佛言：「世尊！有幾種奢摩他觀？」
佛言：「彌勒！惟有一種奢摩他觀，所謂無分別觀。」
彌勒菩薩復言：「世尊！可有幾種毗婆舍那觀？」
佛言：「彌勒！惟有一種，所謂差別觀。」
彌勒菩薩復言：「世尊！有幾數名向二觀？」
佛言：「彌勒！有於二種：一者、事別，二者、事成就。」
彌勒菩薩言：「世尊！云何菩薩依四種法修行奢摩他、毗婆舍那觀，善知奢摩他、毗婆舍那？」
佛言：「彌勒！如我為諸菩薩所說差別法相，所謂修多羅、祇夜、和伽羅、那伽他、憂陀那、尼陀那、阿婆陀那、伊帝憂多伽、阇多伽、毗佛略、阿浮陀檀摩、憂波提舍。彌勒！一切菩薩于如是等修多羅中，應善諦聽、口常善誦、心常善知、智常善觀、慧如實覺。彌勒！諸菩薩等於彼修多羅中善思惟已，于空閑處獨坐觀察，觀察彼心，內常隨順。如是觀心、如是不斷心，彼菩薩得身樂、心樂。彌勒！是名我說菩薩修行奢摩他法。
「彼菩薩得身心樂已，依身心樂觀所說法，如向思惟一切諸法，觀察內心
【現代漢語翻譯】 現代漢語譯本： 佛陀對彌勒（Maitreya，未來佛）說：『彌勒！正如我所說的四種觀法，菩薩依循這四種觀法修行大乘（Mahāyāna）的奢摩他（Śamatha，止）和毗婆舍那（Vipaśyanā，觀）。這四種觀法是什麼呢？第一是分別觀，第二是無分別觀，第三是事別，第四是所作成就。』
彌勒菩薩問佛說：『世尊！有幾種奢摩他觀？』
佛說：『彌勒！只有一種奢摩他觀，那就是無分別觀。』
彌勒菩薩又問：『世尊！可能有幾種毗婆舍那觀？』
佛說：『彌勒！只有一種，那就是差別觀。』
彌勒菩薩又問：『世尊！有幾種名稱指向這兩種觀？』
佛說：『彌勒！有兩種：一是事別，二是事成就。』
彌勒菩薩說：『世尊！菩薩如何依循這四種法修行奢摩他和毗婆舍那觀，才能善於瞭解奢摩他和毗婆舍那呢？』
佛說：『彌勒！正如我為諸菩薩所說的差別法相，也就是修多羅（Sūtra，經）、祇夜（Geya，重頌）、和伽羅（Vyākaraṇa，記說）、那伽他（Gāthā，諷頌）、憂陀那（Udāna，自說）、尼陀那（Nidāna，因緣）、阿婆陀那（Avadāna，譬喻）、伊帝憂多伽（Itivṛttaka，本事）、阇多伽（Jātaka，本生）、毗佛略（Vaipulya，方廣）、阿浮陀檀摩（Adbhūta-dharma，未曾有法）、憂波提舍（Upadeśa，論議）。彌勒！一切菩薩對於這些修多羅等，應當好好地聽聞，口中常常好好地誦讀，心中常常好好地瞭解，智慧常常好好地觀察，用智慧如實地覺知。彌勒！諸菩薩等在這些修多羅中善於思惟之後，在空閑的地方獨自靜坐觀察，觀察自己的內心，內心常常隨順於法。像這樣觀察內心，像這樣不斷地觀心，那位菩薩就能得到身樂和心樂。彌勒！這就是我所說的菩薩修行奢摩他法。』
『那位菩薩得到身心快樂之後，依循身心來觀察所說的法，像先前那樣思惟一切諸法，觀察內心。』
【English Translation】 English version: The Buddha said to Maitreya (the future Buddha): 'Maitreya! As I have described the four types of contemplation, Bodhisattvas rely on these four types of contemplation to practice Mahāyāna Śamatha (tranquility) and Vipaśyanā (insight). What are these four? First is discriminative contemplation, second is non-discriminative contemplation, third is distinction of affairs, and fourth is accomplishment of what is to be done.'
Maitreya Bodhisattva asked the Buddha: 'World Honored One! How many types of Śamatha contemplation are there?'
The Buddha said: 'Maitreya! There is only one type of Śamatha contemplation, which is non-discriminative contemplation.'
Maitreya Bodhisattva further asked: 'World Honored One! How many types of Vipaśyanā contemplation might there be?'
The Buddha said: 'Maitreya! There is only one, which is discriminative contemplation.'
Maitreya Bodhisattva further asked: 'World Honored One! How many names are directed towards these two contemplations?'
The Buddha said: 'Maitreya! There are two types: one is distinction of affairs, and the other is accomplishment of affairs.'
Maitreya Bodhisattva said: 'World Honored One! How do Bodhisattvas, relying on these four dharmas, practice Śamatha and Vipaśyanā contemplation, so that they can skillfully understand Śamatha and Vipaśyanā?'
The Buddha said: 'Maitreya! Just as I have described the different aspects of the Dharma for the Bodhisattvas, namely Sūtra (discourses), Geya (verses), Vyākaraṇa (explanations), Gāthā (hymns), Udāna (inspired utterances), Nidāna (accounts of origin), Avadāna (parables), Itivṛttaka (stories of past events), Jātaka (birth stories), Vaipulya (extensive teachings), Adbhūta-dharma (accounts of miracles), and Upadeśa (doctrinal instructions). Maitreya! All Bodhisattvas should listen carefully to these Sūtras, recite them well, understand them well in their minds, observe them well with wisdom, and realize them truthfully with insight. Maitreya! After these Bodhisattvas have contemplated well on these Sūtras, they should sit alone in a quiet place and observe their own minds, with their minds constantly conforming to the Dharma. By observing the mind in this way, and by constantly contemplating the mind, that Bodhisattva will attain physical and mental bliss. Maitreya! This is what I call the Bodhisattva's practice of Śamatha.'
'After that Bodhisattva has attained physical and mental bliss, he relies on the physical and mental bliss to observe the Dharma that has been taught, contemplating all dharmas as before, and observing the inner mind.'
三昧境界像，能信諸法，離於思惟。彌勒！諸菩薩等如是觀彼三昧映象可知彼義，覺觀思惟，忍悕見意知覺現前。彌勒！是名我說菩薩修行毗婆舍那。彌勒！諸菩薩等應當如是善知毗婆舍那。」
爾時，聖者彌勒菩薩白佛言：「世尊！世尊！菩薩未得內心觀像，未得身樂、未得心樂，佛說彼觀名何等觀？」
佛言：「彌勒！非奢摩他，是隨順奢摩他，是故，我說名為隨順信奢摩他。」
彌勒菩薩言：「世尊！菩薩未得身樂、心樂，觀于內身三昧境界，思惟彼法，如是觀心，佛說彼觀名何等觀？」
佛言：「彌勒！我說彼觀非毗婆舍那，名隨順信毗婆舍那。」
彌勒菩薩言：「世尊！說奢摩他行、毗婆舍那行，為一、為異？」
佛言：「我說非異、非不異。彌勒！以何義故我說不異？毗婆舍那觀不離奢摩他，是故不異。彌勒！以何義故我說是異？以觀分別境像差別，是故為異。」
彌勒菩薩言：「世尊！毗婆舍那三昧境界，為異彼心、不異彼心？」
佛言：「彌勒！我說不異。何義不異？以唯是心觀彼境像。何以故？我說但是心意識觀得名故。」
彌勒菩薩言：「世尊！若彼心境像不異於心，云何心即能觀於心？」
佛言：「彌勒！彼處無有一法能觀一
【現代漢語翻譯】 現代漢語譯本： 『三昧』（Samadhi，定）境界的顯現，能夠使人信受諸法，遠離思惟分別。彌勒（Maitreya）！諸位菩薩等這樣觀察那『三昧』的映象，就可以瞭解其中的意義，覺知、觀察、思惟，忍耐、希望、見到意念知覺的顯現。彌勒！這叫做我所說的菩薩修行『毗婆舍那』（Vipassanā，觀）。彌勒！諸位菩薩等應當這樣好好地瞭解『毗婆舍那』。
這時，聖者彌勒菩薩對佛說：『世尊！世尊！菩薩還沒有得到內心觀想的境界，沒有得到身體的快樂、沒有得到內心的快樂，佛所說的這種觀想叫做什麼觀想呢？』
佛說：『彌勒！這不是『奢摩他』（Śamatha，止），而是隨順『奢摩他』，因此，我說它叫做隨順信『奢摩他』。』
彌勒菩薩說：『世尊！菩薩還沒有得到身體的快樂、內心的快樂，觀察內在身體的『三昧』境界，思惟其中的法，這樣觀心，佛所說的這種觀想叫做什麼觀想呢？』
佛說：『彌勒！我說這種觀想不是『毗婆舍那』，叫做隨順信『毗婆舍那』。』
彌勒菩薩說：『世尊！所說的『奢摩他』行、『毗婆舍那』行，是一樣的還是不一樣的呢？』
佛說：『我說不是異，也不是不異。彌勒！因為什麼緣故我說不異呢？因為『毗婆舍那』的觀想不離開『奢摩他』，所以不異。彌勒！因為什麼緣故我說它是異呢？因為觀想分別境界的顯現有所差別，所以是異。』
彌勒菩薩說：『世尊！『毗婆舍那』的『三昧』境界，是和那個心不一樣，還是和那個心沒有不一樣呢？』
佛說：『彌勒！我說沒有不一樣。因為什麼緣故沒有不一樣呢？因為只是心在觀想那個境界的顯現。因為什麼緣故呢？我說只是心意識的觀想才能得到名稱的緣故。』
彌勒菩薩說：『世尊！如果那個心的境界顯現和心沒有不一樣，為什麼心就能觀想心呢？』
佛說：『彌勒！那個地方沒有一種法能夠觀想一種法……』
【English Translation】 English version: The appearance of the 『Samadhi』 (concentration) state enables one to believe in all dharmas and be free from thinking and discrimination. Maitreya! When Bodhisattvas observe the mirror image of that 『Samadhi』 in this way, they can understand its meaning, and awareness, observation, thought, patience, hope, and the manifestation of mental perception will arise. Maitreya! This is what I call the Bodhisattva's practice of 『Vipassanā』 (insight). Maitreya! Bodhisattvas should understand 『Vipassanā』 well in this way.
At that time, the venerable Bodhisattva Maitreya said to the Buddha: 『World Honored One! World Honored One! The Bodhisattva has not yet attained the state of inner mental imagery, has not attained physical pleasure, and has not attained mental pleasure. What kind of contemplation is the contemplation that the Buddha speaks of?』
The Buddha said: 『Maitreya! It is not 『Śamatha』 (tranquility), but it is in accordance with 『Śamatha』. Therefore, I say it is called conforming to faith in 『Śamatha』.』
Bodhisattva Maitreya said: 『World Honored One! The Bodhisattva has not attained physical pleasure or mental pleasure, but contemplates the 『Samadhi』 state of the inner body, and contemplates the dharmas within it. What kind of contemplation is the contemplation of the mind that the Buddha speaks of?』
The Buddha said: 『Maitreya! I say that this contemplation is not 『Vipassanā』, but is called conforming to faith in 『Vipassanā』.』
Bodhisattva Maitreya said: 『World Honored One! Are the practices of 『Śamatha』 and 『Vipassanā』 the same or different?』
The Buddha said: 『I say they are neither different nor not different. Maitreya! For what reason do I say they are not different? Because the contemplation of 『Vipassanā』 does not depart from 『Śamatha』, therefore they are not different. Maitreya! For what reason do I say they are different? Because the contemplation distinguishes the differences in the appearance of the objects, therefore they are different.』
Bodhisattva Maitreya said: 『World Honored One! Is the 『Samadhi』 state of 『Vipassanā』 different from that mind, or not different from that mind?』
The Buddha said: 『Maitreya! I say they are not different. For what reason are they not different? Because it is only the mind that contemplates the appearance of that object. For what reason? I say that it is only the contemplation of the mind-consciousness that obtains the name.』
Bodhisattva Maitreya said: 『World Honored One! If the appearance of that mind's object is not different from the mind, how can the mind contemplate the mind?』
The Buddha said: 『Maitreya! In that place, there is no one dharma that can contemplate one dharma...』
法，而彼心生如是現見。彌勒！譬如清凈明鏡，依因境像能見境像，而不作心：『我見境像。』依彼境像現見境像。彌勒！如彼心生不離於心，離心見境，彼三昧映象現見境界。」
彌勒菩薩言：「世尊！一切眾生所有心法、色等境界，為異於心、為不異心？」
佛言：「彌勒！不異於心。而諸凡夫顛倒智取，不能識知但是心法，以不如實知彼種種境像，顛倒取顛倒法。」
彌勒菩薩言：「世尊！云何菩薩一向修行毗婆舍那？」
佛言：「彌勒！若菩薩隨順觀彼心相不斷，如是菩薩一向修行毗婆舍那。」
彌勒菩薩言：「世尊！云何菩薩一向觀彼奢摩他法？」
佛言：「彌勒！若菩薩隨順觀彼心相不斷，如是，菩薩一向觀彼奢摩他法。」
彌勒菩薩言：「世尊！云何菩薩奢摩他、毗婆舍那二法和合，一時修行？」
佛言：「彌勒！若菩薩觀心一心，如是，奢摩他、毗婆舍那一時修行。」
彌勒菩薩言：「世尊！何者是心相？」
佛言：「彌勒！所謂分別三昧境界映象觀毗婆舍那，是名心相。」
彌勒菩薩言：「世尊！何者是心無間？」
佛言：「彌勒！謂觀像心奢摩他觀，是名心無間。」
彌勒菩薩言：「世尊！何者是心而言一心
【現代漢語翻譯】 現代漢語譯本： 佛說：『彌勒（Maitreya，未來佛）！當禪定中的人觀察到境界時，他的心中會生起這樣的顯現。彌勒！譬如一面清凈明亮的鏡子，依靠外在的景象能夠反映出景象，但鏡子本身並不會想：『我正在反映景象。』而是依靠那些景象來顯現景象。彌勒！同樣，禪定中生起的心不離於心本身，不是離開心去見境界，而是通過禪定所產生的映象來顯現境界。』 彌勒菩薩（Maitreya Bodhisattva，未來佛菩薩）問：『世尊（World-Honored One，佛的尊稱）！一切眾生所有的心法、色等境界，是與心相異，還是與心不相異呢？』 佛說：『彌勒！不異於心。但是凡夫因為顛倒的知見而錯誤地理解，不能認識到一切都只是心的顯現，因為他們不能如實地瞭解那些種種境像，所以顛倒地執取顛倒之法。』 彌勒菩薩問：『世尊！菩薩應該如何持續不斷地修行毗婆舍那（Vipassanā，內觀）呢？』 佛說：『彌勒！如果菩薩持續不斷地隨順觀察心的各種相狀，這樣的菩薩就是在持續不斷地修行毗婆舍那。』 彌勒菩薩問：『世尊！菩薩應該如何持續不斷地觀修奢摩他（Śamatha，止）呢？』 佛說：『彌勒！如果菩薩持續不斷地隨順觀察心的各種相狀，這樣的菩薩就是在持續不斷地觀修奢摩他。』 彌勒菩薩問：『世尊！菩薩應該如何將奢摩他（Śamatha，止）和毗婆舍那（Vipassanā，觀）這兩種方法結合起來，同時修行呢？』 佛說：『彌勒！如果菩薩觀心達到一心不亂的境界，這就是奢摩他（Śamatha，止）和毗婆舍那（Vipassanā，觀）同時修行。』 彌勒菩薩問：『世尊！什麼是心相呢？』 佛說：『彌勒！所謂通過分別三昧境界的映象來觀察毗婆舍那（Vipassanā，內觀），這就是心相。』 彌勒菩薩問：『世尊！什麼是心無間呢？』 佛說：『彌勒！所謂觀照映象的心，進行奢摩他（Śamatha，止）的觀修，這就是心無間。』 彌勒菩薩問：『世尊！什麼叫做心而言一心？』
【English Translation】 English version: The Buddha said, 'Maitreya (future Buddha)! When someone in samadhi observes a realm, such an appearance arises in their mind. Maitreya! It is like a clear and bright mirror, which, relying on external images, can reflect those images, but the mirror itself does not think, 'I am reflecting images.' Rather, it relies on those images to manifest the images. Maitreya! Similarly, the mind that arises in samadhi is not separate from the mind itself; it does not see the realm apart from the mind, but manifests the realm through the mirror image produced by samadhi.' Maitreya Bodhisattva (future Buddha Bodhisattva) asked, 'World-Honored One (a title of the Buddha)! Are all the mental phenomena, forms, and other realms of all sentient beings different from the mind, or are they not different from the mind?' The Buddha said, 'Maitreya! They are not different from the mind. However, ordinary people, due to their inverted views, misunderstand and cannot recognize that everything is merely a manifestation of the mind. Because they do not truly understand those various images, they grasp inverted dharmas in an inverted way.' Maitreya Bodhisattva asked, 'World-Honored One! How should a Bodhisattva continuously practice Vipassanā (insight meditation)?' The Buddha said, 'Maitreya! If a Bodhisattva continuously observes the various characteristics of the mind in accordance with them, such a Bodhisattva is continuously practicing Vipassanā.' Maitreya Bodhisattva asked, 'World-Honored One! How should a Bodhisattva continuously cultivate Śamatha (calm abiding)?' The Buddha said, 'Maitreya! If a Bodhisattva continuously observes the various characteristics of the mind in accordance with them, such a Bodhisattva is continuously cultivating Śamatha.' Maitreya Bodhisattva asked, 'World-Honored One! How should a Bodhisattva combine these two practices, Śamatha (calm abiding) and Vipassanā (insight meditation), and cultivate them simultaneously?' The Buddha said, 'Maitreya! If a Bodhisattva observes the mind and attains a state of single-mindedness, this is the simultaneous cultivation of Śamatha (calm abiding) and Vipassanā (insight meditation).' Maitreya Bodhisattva asked, 'World-Honored One! What is the characteristic of the mind?' The Buddha said, 'Maitreya! What is called observing Vipassanā (insight meditation) through the mirror image of the realm of discriminating samadhi, this is the characteristic of the mind.' Maitreya Bodhisattva asked, 'World-Honored One! What is the uninterruptedness of the mind?' The Buddha said, 'Maitreya! What is called observing the mind of the mirror image and cultivating Śamatha (calm abiding), this is the uninterruptedness of the mind.' Maitreya Bodhisattva asked, 'World-Honored One! What is meant by the mind being of one mind?'
？」
佛言：「彌勒！所謂觀彼三昧境像覺知是心，覺知是心已修真如觀，彌勒！是名一心。」
彌勒菩薩言：「世尊！毗婆舍那行有幾種？」
佛言：「彌勒！毗婆舍那有於三種。何等三種？一者、相，二者、修行，三者、觀。彌勒！何者是相毗婆舍那？所謂但觀三昧境界分別境像，是名相毗婆舍那。彌勒！何者是修行毗婆舍那？所謂智慧善見彼彼法相，是名修行毗婆舍那。彌勒！何者是觀毗婆舍那？所謂彼彼法中智慧善觀彼彼法相而不證彼寂滅解脫，彌勒！是名善觀察修行毗婆舍那。」
彌勒菩薩復言：「世尊！奢摩他行有幾種？」
佛言：「彌勒！依前法，后三種亦如是應知。複次，彌勒！奢摩他有八種：所謂初禪奢摩他，如是，二禪、三禪、四禪、無邊空處、無邊識處、見少處、非想非非想處。複次，彌勒！有四種奢摩他：謂慈奢摩他、悲奢摩他、喜奢摩他、舍奢摩他。」
彌勒菩薩言：「世尊！如世尊說，依止奢摩他、毗婆舍那，不依止奢摩他、毗婆舍那。世尊！何者是依止法？何者是不依止法？」
佛言：「彌勒！如所聞法隨順法相，彌勒！是名依止法奢摩他、毗婆舍那。彌勒！離所聞法，思惟取法，依他教觀奢摩他、毗婆舍那義——所謂觀彼諸相青、黃、
【現代漢語翻譯】 現代漢語譯本
佛說：『彌勒（Maitreya）！所謂觀察那三昧（Samadhi）境界的形象，覺知是心，覺知是心之後修習真如觀，彌勒（Maitreya）！這叫做一心。』
彌勒菩薩（Maitreya Bodhisattva）說：『世尊！毗婆舍那（Vipassanā）的修行有幾種？』
佛說：『彌勒（Maitreya）！毗婆舍那（Vipassanā）有三種。哪三種？一是相，二是修行，三是觀。彌勒（Maitreya）！什麼是相毗婆舍那（Vipassanā）？就是隻觀察三昧（Samadhi）境界，分別境界的形象，這叫做相毗婆舍那（Vipassanā）。彌勒（Maitreya）！什麼是修行毗婆舍那（Vipassanā）？就是以智慧善於觀察種種法的相狀，這叫做修行毗婆舍那（Vipassanā）。彌勒（Maitreya）！什麼是觀毗婆舍那（Vipassanā）？就是在種種法中，以智慧善於觀察種種法的相狀，但不證得那寂滅解脫，彌勒（Maitreya）！這叫做善於觀察的修行毗婆舍那（Vipassanā）。』
彌勒菩薩（Maitreya Bodhisattva）又說：『世尊！奢摩他（Śamatha）的修行有幾種？』
佛說：『彌勒（Maitreya）！依據前面的法，後面的三種也應當像這樣知道。再次，彌勒（Maitreya）！奢摩他（Śamatha）有八種：就是初禪奢摩他（Śamatha），像這樣，二禪、三禪、四禪、無邊空處、無邊識處、見少處、非想非非想處。再次，彌勒（Maitreya）！有四種奢摩他（Śamatha）：就是慈奢摩他（Śamatha）、悲奢摩他（Śamatha）、喜奢摩他（Śamatha）、舍奢摩他（Śamatha）。』
彌勒菩薩（Maitreya Bodhisattva）說：『世尊！如世尊所說，依止奢摩他（Śamatha）、毗婆舍那（Vipassanā），不依止奢摩他（Śamatha）、毗婆舍那（Vipassanā）。世尊！什麼是依止法？什麼是不依止法？』
佛說：『彌勒（Maitreya）！如所聽聞的法，隨順法的相狀，彌勒（Maitreya）！這叫做依止法的奢摩他（Śamatha）、毗婆舍那（Vipassanā）。彌勒（Maitreya）！離開所聽聞的法，思惟取法，依據他人的教導來觀察奢摩他（Śamatha）、毗婆舍那（Vipassanā）的意義——就是觀察那些相的青、黃、』
【English Translation】 English version
The Buddha said: 'Maitreya! What is called observing the images of the Samadhi realm, being aware of the mind, and after being aware of the mind, cultivating the contemplation of Suchness, Maitreya! This is called one mind.'
Maitreya Bodhisattva said: 'World Honored One! How many kinds of Vipassanā practice are there?'
The Buddha said: 'Maitreya! There are three kinds of Vipassanā. What are the three? First, the aspect; second, the practice; third, the contemplation. Maitreya! What is aspect Vipassanā? It is simply observing the Samadhi realm and distinguishing the images of the realm; this is called aspect Vipassanā. Maitreya! What is practice Vipassanā? It is when wisdom is used to clearly see the characteristics of those various dharmas; this is called practice Vipassanā. Maitreya! What is contemplation Vipassanā? It is when, within those various dharmas, wisdom is used to clearly contemplate the characteristics of those various dharmas without realizing their cessation and liberation; Maitreya! This is called skillful contemplation of practice Vipassanā.'
Maitreya Bodhisattva further said: 'World Honored One! How many kinds of Śamatha practice are there?'
The Buddha said: 'Maitreya! Based on the previous dharma, the latter three should also be understood in the same way. Furthermore, Maitreya! There are eight kinds of Śamatha: namely, the Śamatha of the first Dhyana, and likewise, the second Dhyana, the third Dhyana, the fourth Dhyana, the realm of boundless space, the realm of boundless consciousness, the realm of nothingness, and the realm of neither perception nor non-perception. Furthermore, Maitreya! There are four kinds of Śamatha: namely, loving-kindness Śamatha, compassion Śamatha, joy Śamatha, and equanimity Śamatha.'
Maitreya Bodhisattva said: 'World Honored One! As the World Honored One said, relying on Śamatha and Vipassanā, and not relying on Śamatha and Vipassanā. World Honored One! What is the dharma of reliance? What is the dharma of non-reliance?'
The Buddha said: 'Maitreya! Like the dharma that is heard, conforming to the characteristics of the dharma, Maitreya! This is called Śamatha and Vipassanā of the dharma of reliance. Maitreya! Separating from the dharma that is heard, contemplating and grasping the dharma, relying on the teachings of others to contemplate the meaning of Śamatha and Vipassanā—namely, contemplating the blue and yellow aspects of those various forms—'
赤、白、臭、爛，一切有行無常苦、一切法無我、一切法寂靜、一切法涅槃——如是等奢摩他、毗婆舍那，彌勒！是名不依止法奢摩他、毗婆舍那應知。彌勒！所謂依止法奢摩他、毗婆舍那，而我為彼隨順法相利根菩薩作如是說。彌勒！不依止法隨順他教，而我為彼軟根菩薩作如是說。」
彌勒菩薩言：「世尊！如世尊說，差別觀奢摩他、毗婆舍那法，不差別觀奢摩他、毗婆舍那法。世尊！何者是差別觀奢摩他、毗婆舍那法？何者不差別觀奢摩他、毗婆舍那法？」
佛言：「彌勒！若菩薩一一觀修多羅等法，如聞、如取，思惟諸法，修行奢摩他、毗婆舍那，是名差別觀奢摩他、毗婆舍那法。彌勒！若菩薩即彼修多羅等法，作一段、一分、一聚，如是思惟此一切法，隨順真如、流順真如、隨向真如、隨順彼真如、隨順菩提、隨順涅槃、隨心識轉、隨順彼法、隨向彼法，如實能知無量阿僧祇諸善法相，彌勒！是名無差別觀奢摩他、毗婆舍那法。」
彌勒菩薩言：「世尊！如世尊說，少相差別觀奢摩他、毗婆舍那法，大相差別觀奢摩他、毗婆舍那法。世尊！何者是少相差別觀奢摩他、毗婆舍那法？何者是大相差別觀奢摩他、毗婆舍那法？何者是無量相差別觀奢摩他、毗婆舍那法？」
佛言：「彌勒
【現代漢語翻譯】 現代漢語譯本：『赤、白、臭、爛』，一切有為法都是無常和痛苦的，一切法無我，一切法寂靜，一切法涅槃——像這些奢摩他（止，samatha）、毗婆舍那（觀，vipasyana），彌勒（Maitreya，未來佛）！這被稱為不依止於法的奢摩他和毗婆舍那，你應該知道。彌勒！所謂依止於法的奢摩他和毗婆舍那，我是為那些隨順法相的利根菩薩這樣說的。彌勒！不依止於法的奢摩他和毗婆舍那，是隨順他人教導的，我是為那些根器較弱的菩薩這樣說的。」
彌勒菩薩說：『世尊！正如世尊所說，有差別地觀察奢摩他和毗婆舍那法，以及沒有差別地觀察奢摩他和毗婆舍那法。世尊！什麼是差別地觀察奢摩他和毗婆舍那法？什麼是沒有差別地觀察奢摩他和毗婆舍那法？』
佛說：『彌勒！如果菩薩一一地觀察和修習修多羅（sutra，經）等法，如聽聞、如領受，思惟諸法，修行奢摩他和毗婆舍那，這被稱為差別地觀察奢摩他和毗婆舍那法。彌勒！如果菩薩對於那些修多羅等法，將其作為一段、一分、一聚，這樣思惟這一切法，隨順真如（tathata，事物的真實本性）、流順真如、隨向真如、隨順彼真如、隨順菩提（bodhi，覺悟）、隨順涅槃（nirvana，寂滅）、隨心識的轉變、隨順彼法、隨向彼法，如實地能夠知道無量阿僧祇（asamkhya，無數）諸善法的法相，彌勒！這被稱為無差別地觀察奢摩他和毗婆舍那法。』
彌勒菩薩說：『世尊！正如世尊所說，有少相差別地觀察奢摩他和毗婆舍那法，以及有大相差別地觀察奢摩他和毗婆舍那法。世尊！什麼是少相差別地觀察奢摩他和毗婆舍那法？什麼是有大相差別地觀察奢摩他和毗婆舍那法？什麼是無量相差別地觀察奢摩他和毗婆舍那法？』
佛說：『彌勒！』
【English Translation】 English version: 'Red, white, foul, rotten,' all conditioned things are impermanent and suffering, all dharmas are without self, all dharmas are tranquil, all dharmas are nirvana—such as these samatha (calm abiding), vipasyana (insight), Maitreya (future Buddha)! This is called samatha and vipasyana that do not rely on the Dharma, you should know. Maitreya! As for samatha and vipasyana that rely on the Dharma, I speak thus for those sharp-witted Bodhisattvas who accord with the characteristics of the Dharma. Maitreya! Samatha and vipasyana that do not rely on the Dharma accord with the teachings of others, and I speak thus for those Bodhisattvas with duller faculties.』
Maitreya Bodhisattva said: 『World-Honored One! As the World-Honored One has said, there is differentiated contemplation of samatha and vipasyana, and there is undifferentiated contemplation of samatha and vipasyana. World-Honored One! What is differentiated contemplation of samatha and vipasyana? What is undifferentiated contemplation of samatha and vipasyana?』
The Buddha said: 『Maitreya! If a Bodhisattva contemplates and cultivates each and every dharma such as sutras (discourses), as heard, as received, contemplating all dharmas, practicing samatha and vipasyana, this is called differentiated contemplation of samatha and vipasyana. Maitreya! If a Bodhisattva takes those dharmas such as sutras, making them into a section, a part, a collection, and thus contemplates all these dharmas, according with suchness (tathata, the true nature of things), flowing with suchness, tending towards suchness, according with that suchness, according with bodhi (enlightenment), according with nirvana (liberation), according with the transformations of consciousness, according with those dharmas, tending towards those dharmas, and is truly able to know the characteristics of countless asamkhya (innumerable) good dharmas, Maitreya! This is called undifferentiated contemplation of samatha and vipasyana.』
Maitreya Bodhisattva said: 『World-Honored One! As the World-Honored One has said, there is contemplation of samatha and vipasyana with few differentiated characteristics, and there is contemplation of samatha and vipasyana with many differentiated characteristics. World-Honored One! What is contemplation of samatha and vipasyana with few differentiated characteristics? What is contemplation of samatha and vipasyana with many differentiated characteristics? What is contemplation of samatha and vipasyana with immeasurable differentiated characteristics?』
The Buddha said: 『Maitreya!』
！若菩薩差別觀修多羅一一乃至憂波提舍作一段思惟，彌勒！是名少相差別觀奢摩他、毗婆舍那法。彌勒！若菩薩即彼修多羅等不差別作一段思惟，彌勒！是名大相差別觀奢摩他、毗婆舍那法。彌勒！若菩薩諸佛如來說無量法、無量名字、無量章句、無量上上智慧、樂說、辯才作一段思惟，是名無量差別觀奢摩他、毗婆舍那法。」
彌勒菩薩言：「世尊！云何菩薩證得差別觀奢摩他、毗婆舍那法？」
佛言：「彌勒！有五種觀觀彼法。何等五種？所謂思惟奢摩他、毗婆舍那，唸唸滅一切煩惱；身離種種相，得法樂樂；如實知十方無量無畔齊；知無量法光明所作成就相應清凈分；無分別相現前，為得成就法身證上上勝勝因。」
彌勒菩薩言：「世尊！何處隨順修行差別觀奢摩他、毗婆舍那法？何處證得差別觀奢摩他、毗婆舍那法？」
佛言：「彌勒！初歡喜地菩薩摩訶薩隨順證少，于第三光明地菩薩善證得應知。彌勒！初學菩薩亦修行此差別觀奢摩他、毗婆舍那法，學思惟不休息故。」
彌勒菩薩言：「世尊！何者奢摩他、毗婆舍那有覺有觀三昧？何者是無覺有觀三昧？何者是無覺無觀三昧？」
佛言：「彌勒！若菩薩隨如所聞攝受諸法，於一切法覺觀相粗細，隨順能生奢摩他、
【現代漢語翻譯】 現代漢語譯本：佛說：『彌勒（Maitreya）！如果菩薩對差別觀修多羅（Sutra，經）、一一乃至憂波提舍（Upadesha，論）作一段思惟，彌勒（Maitreya）！這叫做少相差別觀奢摩他（Samatha，止）、毗婆舍那（Vipassana，觀）法。彌勒（Maitreya）！如果菩薩對這些修多羅（Sutra，經）等不作差別，作一段思惟，彌勒（Maitreya）！這叫做大相差別觀奢摩他（Samatha，止）、毗婆舍那（Vipassana，觀）法。彌勒（Maitreya）！如果菩薩對諸佛如來說的無量法、無量名字、無量章句、無量上上智慧、樂說、辯才作一段思惟，這叫做無量差別觀奢摩他（Samatha，止）、毗婆舍那（Vipassana，觀）法。』 彌勒（Maitreya）菩薩問：『世尊！菩薩如何證得差別觀奢摩他（Samatha，止）、毗婆舍那（Vipassana，觀）法？』 佛說：『彌勒（Maitreya）！有五種觀來觀察這些法。是哪五種？就是思惟奢摩他（Samatha，止）、毗婆舍那（Vipassana，觀），唸唸滅除一切煩惱；身遠離種種相，得到法樂；如實地知道十方無量無邊的世界；知道無量法光明所作成就的相應清凈部分；無分別相現前，爲了得到成就法身，證得上上勝妙的因。』 彌勒（Maitreya）菩薩問：『世尊！在何處隨順修行差別觀奢摩他（Samatha，止）、毗婆舍那（Vipassana，觀）法？在何處證得差別觀奢摩他（Samatha，止）、毗婆舍那（Vipassana，觀）法？』 佛說：『彌勒（Maitreya）！初歡喜地菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）隨順證得少許，在第三光明地菩薩善於證得，應當知道。彌勒（Maitreya）！初學菩薩也修行這種差別觀奢摩他（Samatha，止）、毗婆舍那（Vipassana，觀）法，因為學習思惟不休息的緣故。』 彌勒（Maitreya）菩薩問：『世尊！哪一種奢摩他（Samatha，止）、毗婆舍那（Vipassana，觀）是有覺有觀三昧（Samadhi，禪定）？哪一種是無覺有觀三昧（Samadhi，禪定）？哪一種是無覺無觀三昧（Samadhi，禪定）？』 佛說：『彌勒（Maitreya）！如果菩薩隨順如所聽聞而攝受諸法，對於一切法的覺觀相的粗細，隨順能夠生起奢摩他（Samatha，止）、
【English Translation】 English version: The Buddha said: 'Maitreya! If a Bodhisattva contemplates a section of the Difference Observation Sutra (Sutra, scripture), one by one, up to the Upadesha (Upadesha, treatise), Maitreya! This is called the Samatha (Samatha, calming) and Vipassana (Vipassana, insight) Dharma of Minor Aspect Difference Observation. Maitreya! If a Bodhisattva contemplates these Sutras (Sutra, scripture), etc., without differentiation, as a single section, Maitreya! This is called the Samatha (Samatha, calming) and Vipassana (Vipassana, insight) Dharma of Major Aspect Difference Observation. Maitreya! If a Bodhisattva contemplates a section of the immeasurable Dharmas, immeasurable names, immeasurable chapters and verses, immeasurable supreme wisdom, eloquent speech, and eloquence spoken by the Buddhas, this is called the Samatha (Samatha, calming) and Vipassana (Vipassana, insight) Dharma of Immeasurable Difference Observation.' Maitreya (Maitreya) Bodhisattva asked: 'World Honored One! How does a Bodhisattva attain the Samatha (Samatha, calming) and Vipassana (Vipassana, insight) Dharma of Difference Observation?' The Buddha said: 'Maitreya! There are five types of observation to observe these Dharmas. What are the five? They are contemplating Samatha (Samatha, calming) and Vipassana (Vipassana, insight), extinguishing all afflictions with every thought; the body is separated from various forms, obtaining the joy of Dharma; truly knowing the immeasurable and boundless worlds of the ten directions; knowing the corresponding pure part accomplished by the light of immeasurable Dharmas; the aspect of non-discrimination appears, in order to attain the accomplishment of the Dharmakaya (Dharmakaya, Dharma body), and to realize the supreme and excellent cause.' Maitreya (Maitreya) Bodhisattva asked: 'World Honored One! Where does one accord with the practice of the Samatha (Samatha, calming) and Vipassana (Vipassana, insight) Dharma of Difference Observation? Where does one attain the Samatha (Samatha, calming) and Vipassana (Vipassana, insight) Dharma of Difference Observation?' The Buddha said: 'Maitreya! A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) in the first Joyful Ground attains a small amount in accordance, and a Bodhisattva in the third Luminous Ground attains it well, it should be known. Maitreya! A beginning Bodhisattva also practices this Samatha (Samatha, calming) and Vipassana (Vipassana, insight) Dharma of Difference Observation, because of learning and contemplating without rest.' Maitreya (Maitreya) Bodhisattva asked: 'World Honored One! Which Samatha (Samatha, calming) and Vipassana (Vipassana, insight) is Samadhi (Samadhi, concentration) with initial and sustained application of thought? Which is Samadhi (Samadhi, concentration) without initial application of thought but with sustained application of thought? Which is Samadhi (Samadhi, concentration) without initial and sustained application of thought?' The Buddha said: 'Maitreya! If a Bodhisattva accepts all Dharmas according to what he has heard, and regarding the coarse and fine aspects of initial and sustained application of thought of all Dharmas, he is able to generate Samatha (Samatha, calming) accordingly,
毗婆舍那法，是名有覺有觀三昧。彌勒！若菩薩于彼法相不了了粗細相，隨順彼法修行而得彼法光明正念心，隨順細觀察奢摩他、毗婆舍那，彌勒！是名無覺有觀三昧。彌勒！若菩薩離一切相，自然隨順法，思惟觀察奢摩他、毗婆舍那，是名無覺無觀三昧。
「複次，彌勒！初修行奢摩他、毗婆舍那，是名有覺有觀三昧。彌勒！若菩薩觀一切法，是名無覺少觀三昧。彌勒！若菩薩觀無差別法三昧，是名無覺無觀三昧。」
彌勒菩薩言：「世尊！何者是奢摩他相？何者是取奢摩他相？何者是奢摩他舍相？」
佛言：「彌勒！若菩薩掉動心、疑心中，生驚畏心或欲遠離，思惟諸法而不斷絕，是名奢摩他相。彌勒！若菩薩心沉沒沉沒相疑，思惟於法生歡喜心，是名取相奢摩他。彌勒！若菩薩一向于奢摩他道、一向毗婆舍那道，雙道觀彼二法，煩惱不染於心，自然思惟、自然隨順彼法修行，是名奢摩他舍相。」
彌勒菩薩言：「世尊！如世尊說，菩薩修行奢摩他、毗婆舍那法，如實知法、如實知義。世尊！云何菩薩知法、知義？」
佛言：「彌勒！若菩薩知五種觀法，名如實知法。何等為五？一者、名，二者、句，三者、字，四者、差別，五者、同。彌勒！何者是名？謂于染法、凈法中觀自體
【現代漢語翻譯】 現代漢語譯本： 毗婆舍那（Vipassanā，內觀）法，這被稱為有覺有觀三昧（sammā-samādhi，正定）。彌勒（Maitreya，未來佛）！如果菩薩對於這些法的粗細相不能完全明瞭，但隨順這些法修行，從而獲得這些法所帶來的光明正念之心，並隨順地細緻觀察奢摩他（śamatha，止）和毗婆舍那（Vipassanā，觀），彌勒！這被稱為無覺有觀三昧。 彌勒！如果菩薩遠離一切相，自然而然地隨順法，思惟觀察奢摩他（śamatha，止）和毗婆舍那（Vipassanā，觀），這被稱為無覺無觀三昧。 『再者，彌勒！最初修行奢摩他（śamatha，止）和毗婆舍那（Vipassanā，觀），這被稱為有覺有觀三昧。彌勒！如果菩薩觀察一切法，這被稱為無覺少觀三昧。彌勒！如果菩薩觀察無差別法的三昧，這被稱為無覺無觀三昧。』 彌勒菩薩（Maitreya Bodhisattva）說：『世尊！什麼是奢摩他（śamatha，止）的相？什麼是取奢摩他（śamatha，止）相？什麼是奢摩他（śamatha，止）舍相？』 佛說：『彌勒！如果菩薩在掉動心、疑心中，產生驚畏心或者想要遠離，思惟諸法卻不能斷絕，這被稱為奢摩他（śamatha，止）相。彌勒！如果菩薩心沉沒，對沉沒相產生懷疑，思惟於法而生歡喜心，這被稱為取相奢摩他（śamatha，止）。彌勒！如果菩薩一心專注于奢摩他（śamatha，止）之道，一心專注于毗婆舍那（Vipassanā，觀）之道，同時觀察這兩種法，煩惱不染於心，自然而然地思惟，自然而然地隨順這些法修行，這被稱為奢摩他（śamatha，止）舍相。』 彌勒菩薩（Maitreya Bodhisattva）說：『世尊！正如世尊所說，菩薩修行奢摩他（śamatha，止）、毗婆舍那（Vipassanā，觀）法，如實知法、如實知義。世尊！菩薩如何知法、知義？』 佛說：『彌勒！如果菩薩知道五種觀法，就叫做如實知法。哪五種呢？第一是名（nāma，名稱），第二是句（pada，句子），第三是字（vyañjana，文字），第四是差別（viseṣa，區別），第五是同（sāmānya，共同）。彌勒！什麼是名（nāma，名稱）？就是在染法、凈法中觀察自體。』
【English Translation】 English version: Vipassanā (inner vision) is called sammā-samādhi (right concentration), which is with initial and sustained application of mind. Maitreya (future Buddha)! If a Bodhisattva does not fully understand the coarse and subtle aspects of these dharmas, but cultivates in accordance with them, thereby obtaining the light of right mindfulness from these dharmas, and diligently observes śamatha (tranquility) and Vipassanā (insight), Maitreya! This is called samādhi with sustained application of mind, but without initial application of mind. Maitreya! If a Bodhisattva is free from all characteristics, naturally follows the Dharma, and contemplates and observes śamatha (tranquility) and Vipassanā (insight), this is called samādhi without initial and sustained application of mind. 『Furthermore, Maitreya! Initially cultivating śamatha (tranquility) and Vipassanā (insight) is called samādhi with initial and sustained application of mind. Maitreya! If a Bodhisattva observes all dharmas, this is called samādhi with little sustained application of mind, but without initial application of mind. Maitreya! If a Bodhisattva observes samādhi of non-differentiated dharmas, this is called samādhi without initial and sustained application of mind.』 Maitreya Bodhisattva said: 『World Honored One! What is the characteristic of śamatha (tranquility)? What is grasping the characteristic of śamatha (tranquility)? What is abandoning śamatha (tranquility)?』 The Buddha said: 『Maitreya! If a Bodhisattva, in a distracted and doubtful mind, generates fear or desires to depart, contemplating dharmas without ceasing, this is called the characteristic of śamatha (tranquility). Maitreya! If a Bodhisattva's mind is sinking and doubtful about the sinking state, contemplating the Dharma and generating joy, this is called grasping the characteristic of śamatha (tranquility). Maitreya! If a Bodhisattva is single-mindedly focused on the path of śamatha (tranquility), single-mindedly focused on the path of Vipassanā (insight), observing both dharmas simultaneously, afflictions do not taint the mind, naturally contemplating and naturally following these dharmas in cultivation, this is called abandoning śamatha (tranquility).』 Maitreya Bodhisattva said: 『World Honored One! As the World Honored One said, Bodhisattvas cultivate the dharmas of śamatha (tranquility) and Vipassanā (insight), truly knowing the Dharma and truly knowing the meaning. World Honored One! How does a Bodhisattva know the Dharma and know the meaning?』 The Buddha said: 『Maitreya! If a Bodhisattva knows the five types of observation, it is called truly knowing the Dharma. What are the five? First is nāma (name), second is pada (phrase), third is vyañjana (letter), fourth is viseṣa (distinction), and fifth is sāmānya (generality). Maitreya! What is nāma (name)? It is observing the self-nature in defiled and pure dharmas.』
相、說法相，彌勒！是名為名。彌勒！何者是句？即彼法種種名名，聚染法、凈法義為名，用依止、住持，是名為句。彌勒！何者是字？即彼名句依彼一法名，是名為字。彌勒！何者是差別？謂一一法別異觀，是名差別。彌勒！何者是同？所謂無差別觀法，說名為同。彌勒！若菩薩如是觀者，名為如實知法。
「彌勒！云何菩薩觀義？菩薩觀義有十種。何等為十？一者、所應修行者修行，二者、修行至究竟處，三者、知能取義，四者、知可取義，五者、知住持義，六者、知受用義，七者、知顛倒義，八者、知不顛倒義，九者、知染義，十者、知凈義。
「彌勒！若菩薩染、凈法中一切種差別修行——謂陰五種數、內入六種數、外入六種數——如是等差別修行，彌勒！是名菩薩所應修行者修行。
「彌勒！若菩薩于染、凈法中如實知真如，彌勒！是名菩薩修行至究竟處。
「複次，彌勒！真如有七種。何等為七？所謂無始有為行相真如；相真如，所謂我空、法空；唯識真如，知有為行惟是心；執著真如，所謂我說苦諦；邪行真如，所謂我說集諦；清凈真如，所謂我說滅諦；正修行真如，所謂我說道諦。彌勒！行相真如、執著真如、邪行真如，此三真如一切眾生平等無差別。彌勒！相真如、唯識
【現代漢語翻譯】 現代漢語譯本： 『相』、『說法相』，彌勒（Maitreya，未來佛）！這被稱為『名』。彌勒！什麼是『句』？就是用各種各樣的名稱來命名那些法，集合染法、凈法的意義，用來依止、住持，這被稱為『句』。彌勒！什麼是『字』？就是那些名句所依止的一個個法名，這被稱為『字』。彌勒！什麼是『差別』？就是對每一個法進行區別的觀察，這被稱為『差別』。彌勒！什麼是『同』？就是不加區別地觀察法，這被稱為『同』。彌勒！如果菩薩這樣觀察，就叫做如實地了解法。
『彌勒！菩薩如何觀察義理？菩薩觀察義理有十種。是哪十種？一是，對所應修行的進行修行；二是，修行達到究竟之處；三是，瞭解能取義；四是，瞭解可取義；五是，瞭解住持義；六是，瞭解受用義；七是，瞭解顛倒義；八是，瞭解不顛倒義；九是，瞭解染義；十是，瞭解凈義。
『彌勒！如果菩薩在染法、凈法中對一切種類的差別進行修行——也就是陰五種數、內入六種數、外入六種數——像這樣進行差別修行，彌勒！這叫做菩薩對所應修行的進行修行。
『彌勒！如果菩薩在染法、凈法中如實地瞭解真如（Tathata，事物的真實本性），彌勒！這叫做菩薩修行達到究竟之處。
『再者，彌勒！真如有七種。是哪七種？就是無始有為行相真如；相真如，也就是我空（anatman，無我）、法空（dharma-sunyata，諸法皆空）；唯識真如，瞭解有為的行相只是心；執著真如，也就是我說苦諦（duhkha-satya，苦的真理）；邪行真如，也就是我說集諦（samudaya-satya，苦的根源的真理）；清凈真如，也就是我說滅諦（nirodha-satya，滅苦的真理）；正修行真如，也就是我說道諦（marga-satya，通往滅苦的道路的真理）。彌勒！行相真如、執著真如、邪行真如，這三種真如一切眾生平等無差別。彌勒！相真如、唯識
【English Translation】 English version: 'Characteristic', 'characteristic of speaking', Maitreya (the future Buddha)! This is called 'name'. Maitreya! What is a 'phrase'? It is using various names to name those dharmas, gathering the meanings of defiled dharmas and pure dharmas, used for reliance and sustenance, this is called 'phrase'. Maitreya! What is a 'letter'? It is the name of each dharma that those names and phrases rely on, this is called 'letter'. Maitreya! What is 'difference'? It is observing each dharma with distinction, this is called 'difference'. Maitreya! What is 'sameness'? It is observing dharmas without distinction, this is called 'sameness'. Maitreya! If a Bodhisattva observes in this way, it is called truly knowing the dharma.
'Maitreya! How does a Bodhisattva observe meaning? A Bodhisattva's observation of meaning has ten aspects. What are the ten? First, practicing what should be practiced; second, reaching the ultimate place of practice; third, knowing the meaning that can be grasped; fourth, knowing the meaning that is graspable; fifth, knowing the meaning of sustenance; sixth, knowing the meaning of enjoyment; seventh, knowing the meaning of inversion; eighth, knowing the meaning of non-inversion; ninth, knowing the meaning of defilement; tenth, knowing the meaning of purity.'
'Maitreya! If a Bodhisattva practices all kinds of distinctions in defiled and pure dharmas—that is, the five aggregates (skandhas), the six internal sense bases (ayatana), and the six external sense bases—practicing such distinctions, Maitreya! This is called a Bodhisattva practicing what should be practiced.'
'Maitreya! If a Bodhisattva truly knows Suchness (Tathata, the true nature of things) in defiled and pure dharmas, Maitreya! This is called a Bodhisattva reaching the ultimate place of practice.'
'Furthermore, Maitreya! There are seven kinds of Suchness. What are the seven? They are Suchness of beginningless conditioned phenomena; Suchness of characteristics, that is, emptiness of self (anatman, no-self) and emptiness of dharmas (dharma-sunyata, emptiness of all phenomena); Suchness of consciousness-only, knowing that conditioned phenomena are only mind; Suchness of attachment, that is, I speak of the truth of suffering (duhkha-satya); Suchness of wrong practice, that is, I speak of the truth of the origin of suffering (samudaya-satya); Suchness of purity, that is, I speak of the truth of the cessation of suffering (nirodha-satya); Suchness of right practice, that is, I speak of the truth of the path (marga-satya). Maitreya! Suchness of phenomena, Suchness of attachment, and Suchness of wrong practice, these three Suchnesses are equal and without difference for all beings. Maitreya! Suchness of characteristics, Suchness of consciousness-only
真如，此二真如一切法平等無差別。彌勒！清凈真如，聲聞、緣覺、菩薩、阿耨多羅三藐三菩提平等無差別。彌勒！修行真如，如聞妙法，差別觀奢摩他、毗婆舍那，攝取般若平等無差別。
「彌勒！菩薩知能取義者，所謂五種入相及心意意識心數法，是名知能取義。
「彌勒！可取義者，所謂外六入。彌勒！能取義者即是可取義，是名知能取可取義。
「彌勒！菩薩知住持義者，所謂世界眾生住處，依彼住處眾生可見，所謂聚落、田地。彼百聚落地、彼千聚落地、彼千萬聚落地，名盡海畔地；彼百千，彼百千閻浮提；彼百千、彼百千萬，名為一千世界；彼一千世界百倍、彼百倍千倍、彼千倍百千倍，名為二千中世界；彼二千中世界百倍、千倍、百千倍，名為三千大千世界；彼三千大千世界百倍、彼復千倍、復千倍、復百千萬倍、彼百千萬倍，名為一億；彼一億百倍、彼百倍復千倍、彼千倍復一億、彼一億復千億、復百千億，名為一阿僧祇；彼百億千億、彼千億百千億、彼百千億阿僧祇、彼阿僧祇百阿僧祇、彼百阿僧祇千阿僧祇、彼百千阿僧祇百千萬三千大千、百千萬阿僧祇世界、百千萬微塵數，十方世界無量世界，彌勒！是名菩薩知住持義。
「彌勒！何者菩薩知資生義？所謂我為眾生說
【現代漢語翻譯】 現代漢語譯本： 真如（Tathata），這兩種真如在一切法中平等而無差別。彌勒（Maitreya）！清凈真如在聲聞（Śrāvaka）、緣覺（Pratyekabuddha）、菩薩（Bodhisattva）、阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）中平等而無差別。彌勒！修行真如，如聽聞妙法，以差別智觀察奢摩他（Śamatha，止）、毗婆舍那（Vipaśyanā，觀），攝取般若（Prajñā，智慧），平等而無差別。
『彌勒！菩薩了知能取義，即是五種入相以及心、意、意識、心數法，這稱爲了知能取義。』
『彌勒！可取義，即是外六入。彌勒！能取義即是可取義，這稱爲了知能取可取義。』
『彌勒！菩薩了知住持義，即是世界眾生所居住之處，依靠這些住處，眾生可以被看見，例如聚落、田地。那些百聚落地、千聚落地、千萬聚落地，稱為盡海畔地；那些百千、那些百千閻浮提（Jambudvīpa）；那些百千、那些百千萬，稱為一千世界；那一千世界的一百倍、那一百倍的一千倍、那一千倍的一百千倍，稱為二千中世界；那二千中世界的一百倍、一千倍、一百千倍，稱為三千大千世界；那三千大千世界的一百倍、再一千倍、再一千倍、再一百千萬倍、那一百千萬倍，稱為一億；那一億的一百倍、那一百倍再一千倍、那一千倍再一億、那一億再千億、再百千億，稱為一阿僧祇（Asaṃkhya）；那些百億千億、那些千億百千億、那些百千億阿僧祇、那些阿僧祇百阿僧祇、那些百阿僧祇千阿僧祇、那些百千阿僧祇百千萬三千大千、百千萬阿僧祇世界、百千萬微塵數，十方世界無量世界，彌勒！這稱為菩薩了知住持義。』
『彌勒！什麼是菩薩了知資生義？即是我為眾生說法
【English Translation】 English version: Tathata (真如, Suchness), these two kinds of Tathata are equal and without difference in all dharmas. Maitreya (彌勒)! Pure Tathata is equal and without difference in Śrāvaka (聲聞, Hearers), Pratyekabuddha (緣覺, Solitary Buddhas), Bodhisattva (菩薩, Bodhisattvas), and Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, Unsurpassed Perfect Enlightenment). Maitreya! Practicing Tathata, like hearing the wonderful Dharma, observing Śamatha (奢摩他, Tranquility) and Vipaśyanā (毗婆舍那, Insight) with discriminating wisdom, embracing Prajñā (般若, Wisdom), is equal and without difference.
'Maitreya! A Bodhisattva knows the meaning of 'that which can grasp,' namely, the five kinds of entrances, as well as mind, thought, consciousness, and mental functions. This is called knowing the meaning of 'that which can grasp.''
'Maitreya! 'That which can be grasped' refers to the six external entrances. Maitreya! 'That which can grasp' is the same as 'that which can be grasped.' This is called knowing the meaning of 'that which can grasp' and 'that which can be grasped.''
'Maitreya! A Bodhisattva knows the meaning of 'abiding,' namely, the places where beings in the world dwell. Relying on these dwelling places, beings can be seen, such as settlements and fields. Those hundreds of settlements, those thousands of settlements, those tens of millions of settlements are called the land bordering the ocean. Those hundreds of thousands, those hundreds of thousands of Jambudvīpa (閻浮提); those hundreds of thousands, those tens of millions, are called a thousand worlds. A hundred times that thousand worlds, a thousand times that hundred times, a hundred thousand times that thousand times are called a two-thousandfold intermediate world. A hundred times that two-thousandfold intermediate world, a thousand times, a hundred thousand times are called a three-thousandfold great thousand world. A hundred times that three-thousandfold great thousand world, again a thousand times, again a thousand times, again a hundred million times, that hundred million times is called a hundred million. A hundred times that hundred million, that hundred times again a thousand times, that thousand times again a hundred million, that hundred million again a thousand billion, again a hundred thousand billion is called one Asaṃkhya (阿僧祇). Those hundred billion thousand billion, those thousand billion hundred thousand billion, those hundred thousand billion Asaṃkhya, those Asaṃkhya hundred Asaṃkhya, those hundred Asaṃkhya thousand Asaṃkhya, those hundred thousand Asaṃkhya hundred million three-thousandfold great thousands, hundred million Asaṃkhya worlds, hundred million dust-mote numbers, the ten directions' worlds, immeasurable worlds, Maitreya! This is called a Bodhisattva knowing the meaning of 'abiding.'
'Maitreya! What is a Bodhisattva knowing the meaning of 'livelihood'? It is when I speak the Dharma for beings.'
種種資生所受用故。
「彌勒！何者是菩薩知顛倒義？彌勒！即彼取受用於無常義中生常相顛倒、心相顛倒、見相顛倒，于苦中生樂相顛倒、不凈中生凈相顛倒，于無我中生我相顛倒、心相顛倒、見相顛倒，彌勒！是名菩薩知顛倒義。
「彌勒！何者是菩薩知非顛倒義？彌勒！即遠離彼四顛倒，是名菩薩知非顛倒義。
「彌勒！何者是菩薩知染相義？彌勒！於三界中有三種染相：所謂煩惱染、業染、生染。彌勒！是名菩薩知染義。
「彌勒！云何菩薩知凈義？彌勒！即遠離彼三種染，修行菩提分法，彌勒！是名菩薩知凈義。
「彌勒！此十種義攝取一切義應知，彌勒！是名菩薩如實知義相。
「複次，彌勒！若菩薩知五種法，彼菩薩名善知義。何等為五？一者、可知境界，二者、可知義，三者、知法，四者、依知得證果，五者、如實受彼法。
「彌勒！何者是可知法？彌勒！一切境界——所謂五陰、內諸入、外諸入等——是名知境界。
「彌勒！何者是可知義？彌勒！無量種觀如實知彼法——所謂世諦、第一義諦，功德法、過咎法，因緣法、三世法，生法、住法、滅法、病等諸法，苦、集等法，真如法、實際法、法界法，略法、廣法，一向差別說問答法、置答法，
【現代漢語翻譯】 現代漢語譯本：種種維持生命的受用之物。
『彌勒（Maitreya，未來佛）！什麼是菩薩了知顛倒之義？彌勒！即是取用受用時，于無常之義中生起常相顛倒、心相顛倒、見相顛倒；于苦中生起樂相顛倒；于不凈中生起凈相顛倒；于無我中生起我相顛倒、心相顛倒、見相顛倒。彌勒！這名為菩薩了知顛倒之義。』
『彌勒！什麼是菩薩了知非顛倒之義？彌勒！即是遠離那四種顛倒，這名為菩薩了知非顛倒之義。』
『彌勒！什麼是菩薩了知染相之義？彌勒！於三界（Trailokya，欲界、色界、無色界）之中有三種染相：所謂的煩惱染、業染、生染。彌勒！這名為菩薩了知染義。』
『彌勒！菩薩如何了知凈義？彌勒！即是遠離那三種染，修行菩提分法（bodhipakṣa-dharma，三十七道品），彌勒！這名為菩薩了知凈義。』
『彌勒！這十種義涵蓋攝取一切義，應當知曉。彌勒！這名為菩薩如實知義相。』
『再者，彌勒！若菩薩了知五種法，那菩薩便名為善知義。哪五種呢？一者、可知境界，二者、可知義，三者、知法，四者、依知而得證果，五者、如實領受那法。』
『彌勒！什麼是可知境界？彌勒！一切境界——所謂的五陰（pañca-skandha，色、受、想、行、識）、內諸入（adhyātmika-āyatana，眼、耳、鼻、舌、身、意）、外諸入（bāhya-āyatana，色、聲、香、味、觸、法）等——這名為知境界。』
『彌勒！什麼是可知義？彌勒！以無量種觀察如實知曉那法——所謂的世諦（saṃvṛti-satya，俗諦）、第一義諦（paramārtha-satya，真諦），功德法、過咎法，因緣法、三世法，生法、住法、滅法、病等諸法，苦、集等法，真如法（tathatā，如實）、實際法（bhūta-koṭi，實性）、法界法（dharma-dhātu，宇宙的真實本質），略法、廣法，一向差別說問答法、置答法，
【English Translation】 English version: All kinds of necessities for sustaining life are received and used.
'Maitreya (the future Buddha)! What is the meaning of a Bodhisattva knowing the meaning of perversion? Maitreya! It is when taking and using things, one generates the perversion of perceiving permanence in impermanence, the perversion of mind, and the perversion of view; generating the perversion of perceiving pleasure in suffering; generating the perversion of perceiving purity in impurity; generating the perversion of perceiving self in non-self, the perversion of mind, and the perversion of view. Maitreya! This is called a Bodhisattva knowing the meaning of perversion.'
'Maitreya! What is the meaning of a Bodhisattva knowing the meaning of non-perversion? Maitreya! It is to be apart from those four perversions, this is called a Bodhisattva knowing the meaning of non-perversion.'
'Maitreya! What is the meaning of a Bodhisattva knowing the meaning of defilement? Maitreya! Within the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) there are three kinds of defilements: the so-called defilement of afflictions, the defilement of karma, and the defilement of birth. Maitreya! This is called a Bodhisattva knowing the meaning of defilement.'
'Maitreya! How does a Bodhisattva know the meaning of purity? Maitreya! It is to be apart from those three kinds of defilements, and to cultivate the limbs of enlightenment (bodhipakṣa-dharma, the thirty-seven factors of enlightenment). Maitreya! This is called a Bodhisattva knowing the meaning of purity.'
'Maitreya! These ten kinds of meanings encompass and gather all meanings, one should know. Maitreya! This is called a Bodhisattva truly knowing the aspect of meaning.'
'Furthermore, Maitreya! If a Bodhisattva knows five kinds of dharmas, that Bodhisattva is called one who well knows meaning. What are the five? First, knowable realms; second, knowable meanings; third, knowing the Dharma; fourth, attaining the fruit of realization by relying on knowledge; fifth, truly receiving that Dharma.'
'Maitreya! What are knowable realms? Maitreya! All realms—the so-called five aggregates (pañca-skandha, form, feeling, perception, volition, and consciousness), the inner sense bases (adhyātmika-āyatana, eye, ear, nose, tongue, body, and mind), the outer sense bases (bāhya-āyatana, form, sound, smell, taste, touch, and mental objects), etc.—this is called knowing realms.'
'Maitreya! What is knowable meaning? Maitreya! To truly know that Dharma with countless kinds of observations—the so-called conventional truth (saṃvṛti-satya, relative truth), ultimate truth (paramārtha-satya, absolute truth), meritorious dharmas, faulty dharmas, causal dharmas, the dharmas of the three times, the dharmas of arising, abiding, and ceasing, diseases and other dharmas, the dharmas of suffering, accumulation, etc., the Dharma of Suchness (tathatā, thusness), the Dharma of Reality Limit (bhūta-koṭi, the limit of reality), the Dharma of the Dharma Realm (dharma-dhātu, the true nature of the universe), abbreviated dharmas, extensive dharmas, the Dharma of questions and answers with definite distinctions, the Dharma of setting aside answers,
秘密法、直說法——彌勒！如是等可知義應知。彌勒！何者是知法？彌勒！能生彼知三十七品——所謂四念處乃至八聖道——彌勒！是名知法。
「彌勒！何者是菩薩依知得證法？所謂滅貪、瞋、癡煩惱，遠離貪、瞋、癡煩惱，得四沙門果——所謂我說聲聞、如來、世間、出世間一切功德——彼諸功德如實證知，彌勒！是名菩薩依知證果法。
「彌勒！何者是菩薩如實受彼法？彌勒！即彼所證法知解脫、受解脫，復為一切眾生廣說、示現開發。
「彌勒！此五法攝取一切義應知。
「複次，彌勒！菩薩知四種觀，名如實知義。何等為四？所謂知心生義、知受用義、知隨心義、知染凈義。
「彌勒！菩薩畢竟得四種義，亦名攝取一切義應知。
「複次，菩薩如實知三種法名為如實知義。何等為三？所謂字義、義義、界義。彌勒！何者字義？所謂名、身等應知，彌勒！是名字義。彌勒！何者義義？彌勒！義義有十種。何等為十？所謂實相；知相；遠離相；證相；修行相，即彼實相等；種種差別相；依止所依止相應相，即彼知相等障礙相；隨順法相、不知過咎相、知利益相。彌勒！是名菩薩知義義相。
「彌勒！何者是菩薩知界義相？彌勒！界義相有五種：所謂世界、眾生界、
【現代漢語翻譯】 現代漢語譯本：秘密法、直說法——彌勒（Maitreya，未來佛）！像這些可以理解的意義應該瞭解。彌勒（Maitreya）！什麼是知法？彌勒（Maitreya）！能產生那種智慧，即三十七道品——也就是四念處乃至八聖道——彌勒（Maitreya）！這叫做知法。
「彌勒（Maitreya）！什麼是菩薩依靠智慧而證得的法？就是滅除貪、嗔、癡煩惱，遠離貪、嗔、癡煩惱，獲得四沙門果——也就是我說的聲聞、如來、世間、出世間的一切功德——對這些功德如實地證知，彌勒（Maitreya）！這叫做菩薩依靠智慧證得果位的法。
「彌勒（Maitreya）！什麼是菩薩如實地接受那些法？彌勒（Maitreya）！就是對於所證得的法，知解脫、受解脫，並且為一切眾生廣泛地宣說、示現和開發。
「彌勒（Maitreya）！這五種法概括了一切意義，應該瞭解。
「再者，彌勒（Maitreya）！菩薩瞭解四種觀，叫做如實地瞭解意義。哪四種呢？就是了解心生起義、瞭解受用義、瞭解隨心義、瞭解染凈義。
「彌勒（Maitreya）！菩薩最終獲得四種意義，也可以說是概括了一切意義，應該瞭解。
「再者，菩薩如實地瞭解三種法，叫做如實地瞭解意義。哪三種呢？就是字義、義義、界義。彌勒（Maitreya）！什麼是字義？就是名稱、身體等等，應該瞭解，彌勒（Maitreya）！這就是字義。彌勒（Maitreya）！什麼是義義？彌勒（Maitreya）！義義有十種。哪十種呢？就是實相；知相；遠離相；證相；修行相，也就是那些實相等；種種差別相；依止和所依止的相應相，也就是那些知相等障礙相；隨順法相、不知過咎相、知利益相。彌勒（Maitreya）！這叫做菩薩瞭解義義的相。
「彌勒（Maitreya）！什麼是菩薩瞭解界義的相？彌勒（Maitreya）！界義的相有五種：就是世界、眾生界、
【English Translation】 English version: Secret Dharma, Direct Dharma—Maitreya (the future Buddha)! Such knowable meanings should be understood. Maitreya (the future Buddha)! What is knowing the Dharma? Maitreya (the future Buddha)! That which can generate that wisdom, the thirty-seven factors of enlightenment—namely, the Four Foundations of Mindfulness up to the Eightfold Noble Path—Maitreya (the future Buddha)! This is called knowing the Dharma.
'Maitreya (the future Buddha)! What is the Dharma that a Bodhisattva attains through knowledge? It is the extinguishing of greed, hatred, and delusion, being apart from greed, hatred, and delusion, and attaining the four fruits of a Śrāmaṇa—namely, all the merits of a Śrāvaka, a Tathāgata, the mundane, and the supramundane, as I have described—truly knowing those merits as they are. Maitreya (the future Buddha)! This is called the Dharma of a Bodhisattva attaining the fruit through knowledge.'
'Maitreya (the future Buddha)! What is it for a Bodhisattva to truly receive that Dharma? Maitreya (the future Buddha)! It is to know liberation and experience liberation with respect to the Dharma that has been realized, and furthermore, to extensively explain, demonstrate, and develop it for all beings.'
'Maitreya (the future Buddha)! These five Dharmas encompass all meanings; they should be understood.'
'Furthermore, Maitreya (the future Buddha)! A Bodhisattva who understands the four contemplations is said to truly understand meaning. What are the four? They are understanding the meaning of the arising of the mind, understanding the meaning of experience, understanding the meaning of following the mind, and understanding the meaning of defilement and purity.'
'Maitreya (the future Buddha)! A Bodhisattva ultimately attains four meanings, which can also be said to encompass all meanings; they should be understood.'
'Furthermore, a Bodhisattva who truly understands three Dharmas is said to truly understand meaning. What are the three? They are the meaning of words, the meaning of meanings, and the meaning of realms. Maitreya (the future Buddha)! What is the meaning of words? It is names, bodies, and so on, which should be understood. Maitreya (the future Buddha)! This is the meaning of words. Maitreya (the future Buddha)! What is the meaning of meanings? Maitreya (the future Buddha)! There are ten kinds of meaning of meanings. What are the ten? They are reality; the aspect of knowing; the aspect of detachment; the aspect of realization; the aspect of practice, that is, those aspects of reality and so on; the aspect of various differences; the aspect of correspondence between the support and the supported, that is, those aspects of knowing and so on; the aspect of obstacles; the aspect of conforming to the Dharma; the aspect of not knowing faults; and the aspect of knowing benefits. Maitreya (the future Buddha)! This is called the aspect of a Bodhisattva knowing the meaning of meanings.'
'Maitreya (the future Buddha)! What is the aspect of a Bodhisattva knowing the meaning of realms? Maitreya (the future Buddha)! There are five kinds of meaning of realms: namely, the world, the realm of beings,'
法界、可化界、可化方便界。彌勒！此五種界攝取一切義應知。」
爾時，彌勒菩薩白佛言：「世尊！所言聞慧、思慧、奢摩他、毗婆舍那，三種修行義。此三種慧，云何差別？」
佛言：「彌勒！聞慧修行者，依止名字，如聞不稱意，非現前解脫、隨順解脫，彌勒！是名聞慧修行義。彌勒！思慧修行義者，彌勒！思慧亦依名字，唯如聞，不如是隨順心，非現前解脫，而轉轉隨順解脫，非現證解脫，彌勒！是名思慧修行義。彌勒！修慧修行義者，彌勒！菩薩依名字、不依名字，依如聞、不依如聞，隨順心、隨智可知法，三昧境界像現前，轉轉隨順解脫、增長解脫，彌勒！是名修慧修行義。彌勒！是名三慧異相義。」
彌勒菩薩言：「世尊！菩薩修行奢摩他、毗婆舍那，何等為智？何等為見？」
佛言：「彌勒！我應說彼無量智見相。以略言之，於差別法相中奢摩他、毗婆舍那般若，是名為智。彌勒！觀諸法無差別相，是名為見。」
彌勒菩薩言：「世尊！菩薩修行奢摩他、毗婆舍那，以何等心觀何法相？」
佛言：「彌勒！真如觀心，修行法相、義相，亦不見名，亦不見名體相，亦不見彼名字因相。如是，句、字一切義應知，乃至不見十八界自體相，亦見彼因相，修行奢摩他毗
【現代漢語翻譯】 現代漢語譯本：法界（Dharmadhatu，一切法的本體）、可化界（those who can be transformed，可以被教化的人群）、可化方便界（the realm of skillful means for transforming others，教化眾生的方便法門）。彌勒（Maitreya，未來佛）！你應該知道，這五種界涵蓋了一切意義。
這時，彌勒菩薩（Maitreya Bodhisattva）對佛說：『世尊（World-Honored One）！您所說的聞慧（learning wisdom，通過聽聞佛法獲得的智慧）、思慧（thinking wisdom，通過思考佛法獲得的智慧）、奢摩他（Śamatha，止，止息雜念的禪定）、毗婆舍那（Vipassanā，觀，觀照實相的智慧），這三種修行的意義。這三種智慧，有什麼差別呢？』
佛說：『彌勒（Maitreya）！聞慧的修行者，依賴於名相（names and concepts），就像聽聞后不合心意，不是當下解脫，只是隨順解脫。彌勒（Maitreya）！這叫做聞慧修行的意義。彌勒（Maitreya）！思慧修行的意義是，思慧也依賴於名相，只是像聽聞一樣，不如隨順心意，不是當下解脫，而是漸漸隨順解脫，不是現證解脫。彌勒（Maitreya）！這叫做思慧修行的意義。彌勒（Maitreya）！修慧修行的意義是，菩薩（Bodhisattva）依賴名相，也不依賴名相，依賴如聽聞，也不依賴如聽聞，隨順心意，隨順智慧可知之法，三昧（Samadhi，禪定）境界的景像現前，漸漸隨順解脫、增長解脫。彌勒（Maitreya）！這叫做修慧修行的意義。彌勒（Maitreya）！這叫做三種智慧的不同相貌的意義。』
彌勒菩薩（Maitreya Bodhisattva）說：『世尊（World-Honored One）！菩薩（Bodhisattva）修行奢摩他（Śamatha，止）和毗婆舍那（Vipassanā，觀），什麼是智（wisdom）？什麼是見（view）？』
佛說：『彌勒（Maitreya）！我應該說那無量的智見相。簡單地說，在差別法相中，奢摩他（Śamatha，止）、毗婆舍那（Vipassanā，觀）、般若（Prajna，智慧），這叫做智（wisdom）。彌勒（Maitreya）！觀察諸法無差別相，這叫做見（view）。』
彌勒菩薩（Maitreya Bodhisattva）說：『世尊（World-Honored One）！菩薩（Bodhisattva）修行奢摩他（Śamatha，止）和毗婆舍那（Vipassanā，觀），用什麼心觀察什麼法相？』
佛說：『彌勒（Maitreya）！用真如（Tathata，如如，事物的真實本性）觀心，修行法相（characteristics of dharmas，諸法的特性）、義相（meaning of dharmas，諸法的意義），也不見名（name，名稱），也不見名體相（the essence of name，名稱的本體），也不見那名字因相（the cause of name，名稱的因）。像這樣，句、字一切義都應該知道，乃至不見十八界（Eighteen Dhatus，十八界，眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）的自體相（self-nature，自性），也見它們的因相（cause，原因），修行奢摩他（Śamatha，止）和毗婆舍那（Vipassanā，觀）。』
【English Translation】 English version: 'Maitreya! These five realms encompass all meanings, it should be known: Dharmadhatu (the realm of Dharma, the essence of all things), those who can be transformed, the realm of skillful means for transforming others.'
At that time, Maitreya Bodhisattva said to the Buddha: 'World-Honored One! Regarding what you said about learning wisdom, thinking wisdom, Śamatha (calm abiding), and Vipassanā (insight), the meaning of these three practices. What are the differences between these three types of wisdom?'
The Buddha said: 'Maitreya! A practitioner of learning wisdom relies on names and concepts, like hearing something that doesn't suit one's mind, it's not immediate liberation, but only following along with liberation. Maitreya! This is called the meaning of practicing learning wisdom. Maitreya! The meaning of practicing thinking wisdom is that thinking wisdom also relies on names and concepts, just like hearing, but not as agreeable to the mind, it's not immediate liberation, but gradually following along with liberation, not directly realizing liberation. Maitreya! This is called the meaning of practicing thinking wisdom. Maitreya! The meaning of practicing wisdom through cultivation is that a Bodhisattva relies on names and concepts, and also doesn't rely on names and concepts, relies on hearing, and also doesn't rely on hearing, follows along with the mind, follows along with the wisdom that can know the Dharma, the appearance of the state of Samadhi (meditative absorption) manifests, gradually following along with liberation, increasing liberation. Maitreya! This is called the meaning of practicing wisdom through cultivation. Maitreya! This is called the meaning of the different aspects of the three types of wisdom.'
Maitreya Bodhisattva said: 'World-Honored One! When a Bodhisattva practices Śamatha (calm abiding) and Vipassanā (insight), what is wisdom? What is view?'
The Buddha said: 'Maitreya! I should speak of those immeasurable aspects of wisdom and view. In short, within the characteristics of differentiated dharmas, Śamatha (calm abiding), Vipassanā (insight), and Prajna (wisdom) are called wisdom. Maitreya! Observing the non-differentiated aspects of all dharmas is called view.'
Maitreya Bodhisattva said: 'World-Honored One! When a Bodhisattva practices Śamatha (calm abiding) and Vipassanā (insight), with what mind does he observe what characteristics of dharmas?'
The Buddha said: 'Maitreya! Using Tathata (suchness) to observe the mind, practicing the characteristics of dharmas and the meaning of dharmas, one doesn't see name, doesn't see the essence of name, and doesn't see the cause of that name. In this way, the meaning of all phrases and words should be known, even to the point of not seeing the self-nature of the Eighteen Dhatus (the six sense organs, the six sense objects, and the six consciousnesses), but also seeing their cause, practicing Śamatha (calm abiding) and Vipassanā (insight).'
婆舍那。是名修行奢摩他毗婆舍那義應知。」
彌勒菩薩言：「世尊！菩薩修行真如義相亦修行彼相不？」
佛言：「彌勒！真如形相無相可見。若無相者，云何修行？彌勒！菩薩修行真如相者，降伏一切法、一切義相，而彼諸法不能降伏真如義相。」
彌勒菩薩言：「世尊！世尊常說器不清凈、鏡不清凈、諸水等濁不見面相，清凈器等能見面相。如是，世尊！不修行如實心者，不能見諸一切法相，修行者見。世尊！依何等心觀何等真如觀，說如是義？」
佛言：「彌勒！我依三種觀說如是義。何等為三？所謂聞慧、思慧、修慧，三種觀心能識真如。彌勒！我依如是義說。」
彌勒菩薩言：「世尊！菩薩如是解諸法義、修行諸法相，幾法相難修行？以何等法、何等觀觀彼難修行？」
佛言：「彌勒！有十種難修行相，依十八空觀彼難修行相。何等為十？彌勒！觀法義相、種種名字相，依一切法空，斷彼難修行相。
「彌勒！取如實義相受用——所謂生相、滅相、住相、異相、相應行相——依相空、無始空，斷彼難修行相。
「彌勒！取能取義相——所謂依身相、依我相——依內空、依不見空，斷彼難修行相。
「彌勒！取可取相——所謂資生相——依外空，
【現代漢語翻譯】 婆舍那（Vipassanā，觀）。這被稱為修行奢摩他（Śamatha，止）和毗婆舍那（Vipassanā，觀）的意義，應當瞭解。」
彌勒菩薩（Maitreya Bodhisattva）說：『世尊！菩薩修行真如（Tathātā，實相）的意義和形象，也修行那個形象嗎？』
佛說：『彌勒（Maitreya）！真如（Tathātā，實相）的形象是無相可見的。如果沒有形象，如何修行呢？彌勒（Maitreya）！菩薩修行真如（Tathātā，實相）的形象，是降伏一切法、一切義相，而那些法不能降伏真如（Tathātā，實相）的意義和形象。』
彌勒菩薩（Maitreya Bodhisattva）說：『世尊！世尊常說器皿不清凈、鏡子不清凈、諸水等渾濁，就不能看見面相，清凈的器皿等才能看見面相。這樣，世尊！不修行如實心的人，不能看見諸一切法的形象，修行的人才能看見。世尊！依靠什麼心，觀察什麼真如（Tathātā，實相）的觀察，而說這樣的意義？』
佛說：『彌勒（Maitreya）！我依靠三種觀察來說這樣的意義。哪三種呢？所謂聞慧（Śruta-mayī prajñā，聽聞而得的智慧）、思慧（Cintā-mayī prajñā，思惟而得的智慧）、修慧（Bhāvanā-mayī prajñā，修習而得的智慧），這三種觀心能夠認識真如（Tathātā，實相）。彌勒（Maitreya）！我依靠這樣的意義來說。』
彌勒菩薩（Maitreya Bodhisattva）說：『世尊！菩薩這樣理解諸法的意義、修行諸法的形象，有多少法相難以修行？用什麼法、什麼觀察來觀察那些難以修行的法相？』
佛說：『彌勒（Maitreya）！有十種難以修行的形象，依靠十八空（Astadasha-śūnyatā，十八種空性）來觀察那些難以修行的形象。哪十種呢？彌勒（Maitreya）！觀察法義的形象、種種名字的形象，依靠一切法空（Sarva-dharma-śūnyatā，一切法皆空的空性），斷除那些難以修行的形象。
『彌勒（Maitreya）！取如實意義的形象來受用——所謂生相（Jāti-lakṣaṇa，生起之相）、滅相（Nirodha-lakṣaṇa，滅壞之相）、住相（Sthiti-lakṣaṇa，安住之相）、異相（Anyathātva-lakṣaṇa，變異之相）、相應行相（Anurūpa-carita-lakṣaṇa，隨順執行之相）——依靠相空（Lakṣaṇa-śūnyatā，相的空性）、無始空（Anavarāgra-śūnyatā，無始以來的空性），斷除那些難以修行的形象。
『彌勒（Maitreya）！取能取的意義的形象——所謂依靠身相（Kāya-lakṣaṇa，身體之相）、依靠我相（Ātma-lakṣaṇa，我執之相）——依靠內空（Adhyātma-śūnyatā，內在的空性）、依靠不見空（Anupalabdhi-śūnyatā，不可得的空性），斷除那些難以修行的形象。
『彌勒（Maitreya）！取可取的形象——所謂資生相（Upajīvana-lakṣaṇa，資養生命之相）——依靠外空（Bahirdhā-śūnyatā，外在的空性），
【English Translation】 『Vipassanā (婆舍那). This is called the meaning of practicing Śamatha (奢摩他) and Vipassanā (毗婆舍那), and it should be understood.』
Maitreya Bodhisattva (彌勒菩薩) said: 『World Honored One! Do Bodhisattvas, when practicing the meaning and form of Suchness (真如), also practice that form?』
The Buddha said: 『Maitreya (彌勒)! The form of Suchness (真如) is formless and cannot be seen. If it is formless, how can it be practiced? Maitreya (彌勒)! When Bodhisattvas practice the form of Suchness (真如), they subdue all dharmas and all meanings and forms, but those dharmas cannot subdue the meaning and form of Suchness (真如).』
Maitreya Bodhisattva (彌勒菩薩) said: 『World Honored One! The World Honored One often says that if a vessel is not clean, a mirror is not clean, or water is turbid, one cannot see one's face. Only clean vessels can reflect one's face. Likewise, World Honored One! Those who do not cultivate a mind of reality cannot see the forms of all dharmas, but those who cultivate can see them. World Honored One! Relying on what kind of mind and observing what kind of Suchness (真如) does one speak of such a meaning?』
The Buddha said: 『Maitreya (彌勒)! I speak of such a meaning relying on three kinds of observation. What are the three? They are called Hearing-wisdom (聞慧), Thinking-wisdom (思慧), and Cultivation-wisdom (修慧). These three kinds of observing minds can recognize Suchness (真如). Maitreya (彌勒)! I speak according to this meaning.』
Maitreya Bodhisattva (彌勒菩薩) said: 『World Honored One! Bodhisattvas understand the meaning of all dharmas and cultivate the forms of all dharmas in this way. How many dharma forms are difficult to cultivate? With what dharma and what observation do they observe those difficult-to-cultivate forms?』
The Buddha said: 『Maitreya (彌勒)! There are ten kinds of difficult-to-cultivate forms. Relying on the eighteen emptinesses (十八空) to observe those difficult-to-cultivate forms. What are the ten? Maitreya (彌勒)! Observing the form of the meaning of dharmas and the form of various names, relying on the emptiness of all dharmas (一切法空), cut off those difficult-to-cultivate forms.
『Maitreya (彌勒)! Taking the form of the meaning of reality to enjoy—namely, the form of birth (生相), the form of extinction (滅相), the form of abiding (住相), the form of difference (異相), and the form of corresponding conduct (相應行相)—relying on the emptiness of form (相空) and the emptiness of beginninglessness (無始空), cut off those difficult-to-cultivate forms.
『Maitreya (彌勒)! Taking the form of the meaning of the taker—namely, relying on the form of the body (身相) and relying on the form of self (我相)—relying on the emptiness of the internal (內空) and relying on the emptiness of non-perception (不見空), cut off those difficult-to-cultivate forms.
『Maitreya (彌勒)! Taking the form of the taken—namely, the form of sustenance (資生相)—relying on the emptiness of the external (外空),
斷彼難修行相。
「彌勒！取受用義男女相種種資生——所謂內外清凈相——依內外空、自性空，斷彼難修行相。
「彌勒！取住持義有無量相，依大空，斷彼難修行相。
「彌勒！取無色修行相、內寂靜解脫相，依有為空，斷彼難修行相。
「彌勒！取真如相義——所謂我空、法空，唯是心第一義相——依本空、無物空、自體空、無體自體空、第一義空，斷彼難修行相。
「彌勒！取清凈真如無為相、義離諸相、無異相，依無為空、不異空，斷彼難修行相。
「彌勒！取彼無為空、無異空，為斷彼空相，對治無為空、無異空，依空空，斷彼二空。」
彌勒菩薩言：「世尊！菩薩如是修行十種相，於何等縛相而得解脫？」
佛言：「彌勒！修行三昧境界見形像相染縛煩惱中而得解脫，即觀彼映象不取境界相，是名斷彼難修行相。彌勒當知，差別而言，是諸空等對十種相，非一一空不能對治斷十種相。彌勒！譬如無明不能生生，乃至老、死染煩惱等，但依本言無明緣行生，依近因緣故如是說。彌勒！此義如是應知。」
彌勒菩薩言：「世尊！何者是略空相？菩薩知彼略空相不失一切空相，離諸一切憍慢空相。」
爾時，世尊告彌勒菩薩言：「善哉，彌勒
【現代漢語翻譯】 現代漢語譯本 斷除那些難以修行的表相。
『彌勒（Maitreya，未來佛）！對於獲取和享用意義的男女之相以及各種資生之物——即所謂的內外清凈之相——依靠內外空、自性空，斷除那些難以修行的表相。』
『彌勒（Maitreya，未來佛）！對於獲取和住持意義的無量之相，依靠大空，斷除那些難以修行的表相。』
『彌勒（Maitreya，未來佛）！對於無色界的修行之相、內在寂靜解脫之相，依靠有為空，斷除那些難以修行的表相。』
『彌勒（Maitreya，未來佛）！對於真如之相的意義——即所謂我空、法空，唯是心第一義之相——依靠本空、無物空、自體空、無體自體空、第一義空，斷除那些難以修行的表相。』
『彌勒（Maitreya，未來佛）！對於清凈真如無為之相、義理上遠離諸相、沒有差異之相，依靠無為空、不異空，斷除那些難以修行的表相。』
『彌勒（Maitreya，未來佛）！爲了斷除無為空、無異空這兩種空相，對治無為空、無異空，依靠空空，斷除這兩種空。』
彌勒菩薩（Maitreya Bodhisattva）說：『世尊（World-Honored One）！菩薩如此修行這十種相，從什麼樣的束縛之相中才能獲得解脫呢？』
佛說：『彌勒（Maitreya，未來佛）！在修行三昧境界時，見到形像之相，從染縛煩惱中獲得解脫，即觀察那些映象而不執取境界之相，這叫做斷除那些難以修行的表相。彌勒（Maitreya，未來佛）應當知道，區別而言，這些空等等是針對這十種相的，並非每一種空都能對治和斷除這十種相。彌勒（Maitreya，未來佛）！譬如無明不能獨自產生生，乃至老、死等染縛煩惱，只是依據根本而言，無明緣行而生，因為是近因緣的緣故才這樣說。彌勒（Maitreya，未來佛）！這個道理應當這樣理解。』
彌勒菩薩（Maitreya Bodhisattva）說：『世尊（World-Honored One）！什麼是簡略的空相？菩薩知道這個簡略的空相，就不會失去一切空相，遠離各種憍慢的空相。』
這時，世尊（World-Honored One）告訴彌勒菩薩（Maitreya Bodhisattva）說：『很好，彌勒（Maitreya，未來佛）！』
【English Translation】 English version Cutting off those difficult-to-practice appearances.
'Maitreya (future Buddha)! Regarding the appearances of men and women and various means of livelihood that have the meaning of acquisition and enjoyment—that is, the so-called appearances of inner and outer purity—rely on inner and outer emptiness, and self-nature emptiness, to cut off those difficult-to-practice appearances.'
'Maitreya (future Buddha)! Regarding the immeasurable appearances that have the meaning of acquisition and maintenance, rely on great emptiness to cut off those difficult-to-practice appearances.'
'Maitreya (future Buddha)! Regarding the appearances of formless realm practice and the appearances of inner tranquility and liberation, rely on conditioned emptiness to cut off those difficult-to-practice appearances.'
'Maitreya (future Buddha)! Regarding the meaning of the appearance of Suchness—that is, the so-called emptiness of self, emptiness of phenomena, which is solely the appearance of the ultimate meaning of mind—rely on original emptiness, emptiness of no-thing, emptiness of self-nature, emptiness of no-entity self-nature, and ultimate emptiness to cut off those difficult-to-practice appearances.'
'Maitreya (future Buddha)! Regarding the unconditioned appearance of pure Suchness, the appearance of meaning being apart from all appearances, and the appearance of no difference, rely on emptiness of non-being and emptiness of non-difference to cut off those difficult-to-practice appearances.'
'Maitreya (future Buddha)! In order to cut off those appearances of emptiness of non-being and emptiness of non-difference, counteract emptiness of non-being and emptiness of non-difference by relying on emptiness of emptiness to cut off those two emptinesses.'
Maitreya Bodhisattva said, 'World-Honored One! When a Bodhisattva practices these ten appearances in this way, from what kind of binding appearance can he attain liberation?'
The Buddha said, 'Maitreya (future Buddha)! When practicing the samadhi realm, upon seeing the appearance of forms, one attains liberation from the defilement and binding of afflictions, that is, by observing those mirror images without grasping the appearance of the realm. This is called cutting off those difficult-to-practice appearances. Maitreya (future Buddha), you should know that, speaking distinctly, these emptinesses and so on are directed towards these ten appearances; it is not that each individual emptiness can counteract and cut off all ten appearances. Maitreya (future Buddha)! For example, ignorance cannot independently generate birth, and even the defilement and afflictions of old age and death, etc., but based on the fundamental statement, ignorance conditions activity to arise, and it is said in this way because of the proximate cause. Maitreya (future Buddha)! This meaning should be understood in this way.'
Maitreya Bodhisattva said, 'World-Honored One! What is the concise appearance of emptiness? When a Bodhisattva knows this concise appearance of emptiness, he will not lose all appearances of emptiness and will be apart from all arrogant appearances of emptiness.'
At that time, the World-Honored One told Maitreya Bodhisattva, 'Excellent, Maitreya (future Buddha)!'
！善哉，善哉！彌勒！汝今乃能問佛此義。彌勒！汝能為于諸菩薩等不失空相故如是問，善哉是問。何以故？彌勒！若菩薩不知空相則失一切大乘法相。彌勒！汝今諦聽，我為汝說略相空義。彌勒！於他力相、第一義相、一切法中無染凈相，彼虛妄分別相常離彼相，不見有相，是名大乘中說略相空。」
彌勒菩薩言：「世尊！奢摩他、毗婆舍那攝幾種三昧？」
佛言：「彌勒！我說種種三昧——所謂聲聞、菩薩、如來三昧——攝取彼諸一切三昧應知。」
彌勒菩薩言：「世尊！奢摩他、毗婆舍那能成何等法因？」
佛言：「彌勒！能成清凈戒因，能成聞慧、思慧見因。」
彌勒菩薩言：「世尊！彼清凈戒、聞、思慧因成何等果？」
佛言：「彌勒！能成心清凈果、智慧清凈果。複次，彌勒！能成一切世間、出世間善法，一切聲聞、菩薩、諸佛奢摩他、毗婆舍那果應知。」
彌勒菩薩言：「世尊！奢摩他、毗婆舍那作何等業？」
佛言：「彌勒！遠離二種縛。何者為二？所謂遠離相縛、遠離煩惱縛。彌勒！是名奢摩他、毗婆舍那業。」
彌勒菩薩言：「世尊！佛說五種障。幾種障奢摩他？幾種障毗婆舍那？幾種向二障？」
佛言：「彌勒！惜身、資生，
【現代漢語翻譯】 現代漢語譯本： 『太好了，太好了！彌勒（Maitreya，未來佛）！你現在能夠向佛陀詢問這個道理。彌勒（Maitreya，未來佛）！你能夠爲了諸位菩薩等不失去空相的緣故這樣發問，問得好啊。為什麼呢？彌勒（Maitreya，未來佛）！如果菩薩不知道空相，就會失去一切大乘佛法的法相。彌勒（Maitreya，未來佛）！你現在仔細聽好，我為你解說簡略的空義。彌勒（Maitreya，未來佛）！在依他力相、第一義相、一切法中沒有染凈之相，那些虛妄分別之相常常遠離這些相，不見有實相，這就在大乘中稱為簡略的空相。』
彌勒（Maitreya，未來佛）菩薩說：『世尊！奢摩他（Śamatha，止）和毗婆舍那（Vipaśyanā，觀）包含幾種三昧（Samadhi，禪定）？』
佛說：『彌勒（Maitreya，未來佛）！我說種種三昧（Samadhi，禪定）——所謂聲聞、菩薩、如來三昧（Samadhi，禪定）——應該知道，這些三昧（Samadhi，禪定）都包含在其中。』
彌勒（Maitreya，未來佛）菩薩說：『世尊！奢摩他（Śamatha，止）和毗婆舍那（Vipaśyanā，觀）能成就什麼樣的法因？』
佛說：『彌勒（Maitreya，未來佛）！能成就清凈戒的因，能成就聞慧、思慧、見的因。』
彌勒（Maitreya，未來佛）菩薩說：『世尊！那些清凈戒、聞、思慧的因能成就什麼樣的果？』
佛說：『彌勒（Maitreya，未來佛）！能成就心清凈的果，智慧清凈的果。再者，彌勒（Maitreya，未來佛）！能成就一切世間、出世間的善法，一切聲聞、菩薩、諸佛的奢摩他（Śamatha，止）和毗婆舍那（Vipaśyanā，觀）的果，應該知道。』
彌勒（Maitreya，未來佛）菩薩說：『世尊！奢摩他（Śamatha，止）和毗婆舍那（Vipaśyanā，觀）起什麼樣的作用？』
佛說：『彌勒（Maitreya，未來佛）！遠離兩種束縛。哪兩種呢？就是遠離相的束縛，遠離煩惱的束縛。彌勒（Maitreya，未來佛）！這就是奢摩他（Śamatha，止）和毗婆舍那（Vipaśyanā，觀）的作用。』
彌勒（Maitreya，未來佛）菩薩說：『世尊！佛說有五種障礙。有幾種障礙奢摩他（Śamatha，止）？有幾種障礙毗婆舍那（Vipaśyanā，觀）？有幾種趨向于兩種障礙？』
佛說：『彌勒（Maitreya，未來佛）！貪惜身體和生活所需，
【English Translation】 English version: 'Excellent, excellent! Maitreya (Maitreya, the future Buddha)! You are now able to ask the Buddha about this meaning. Maitreya (Maitreya, the future Buddha)! You are able to ask in this way for the sake of all Bodhisattvas not losing the aspect of emptiness, well asked. Why? Maitreya (Maitreya, the future Buddha)! If a Bodhisattva does not know the aspect of emptiness, then they will lose all the aspects of the Mahayana Dharma. Maitreya (Maitreya, the future Buddha)! Listen carefully now, I will explain to you the meaning of emptiness in brief. Maitreya (Maitreya, the future Buddha)! In the aspect of other-power, the aspect of ultimate truth, and in all dharmas, there is no aspect of defilement or purity. Those aspects of false discrimination are always separate from those aspects, and one does not see any real aspect. This is called the brief aspect of emptiness in the Mahayana.'
Maitreya (Maitreya, the future Buddha) Bodhisattva said: 'World Honored One! How many kinds of Samadhi (Samadhi, meditative state) are included in Śamatha (Śamatha, calming the mind) and Vipaśyanā (Vipaśyanā, insight meditation)?'
The Buddha said: 'Maitreya (Maitreya, the future Buddha)! I speak of various Samadhis (Samadhi, meditative state) - namely, the Samadhis (Samadhi, meditative state) of Śrāvakas, Bodhisattvas, and Tathagatas - it should be known that all those Samadhis (Samadhi, meditative state) are included within them.'
Maitreya (Maitreya, the future Buddha) Bodhisattva said: 'World Honored One! What kind of causal factors for Dharma can Śamatha (Śamatha, calming the mind) and Vipaśyanā (Vipaśyanā, insight meditation) accomplish?'
The Buddha said: 'Maitreya (Maitreya, the future Buddha)! They can accomplish the causal factor for pure precepts, and they can accomplish the causal factors for learning-wisdom, thinking-wisdom, and seeing.'
Maitreya (Maitreya, the future Buddha) Bodhisattva said: 'World Honored One! What kind of fruit do those causal factors of pure precepts, learning, thinking, and wisdom accomplish?'
The Buddha said: 'Maitreya (Maitreya, the future Buddha)! They can accomplish the fruit of purity of mind and the fruit of purity of wisdom. Furthermore, Maitreya (Maitreya, the future Buddha)! They can accomplish all worldly and trans-worldly good dharmas; the fruits of Śamatha (Śamatha, calming the mind) and Vipaśyanā (Vipaśyanā, insight meditation) of all Śrāvakas, Bodhisattvas, and Buddhas should be known.'
Maitreya (Maitreya, the future Buddha) Bodhisattva said: 'World Honored One! What kind of actions do Śamatha (Śamatha, calming the mind) and Vipaśyanā (Vipaśyanā, insight meditation) perform?'
The Buddha said: 'Maitreya (Maitreya, the future Buddha)! They are the means of distancing from two kinds of bondage. What are the two? Namely, distancing from the bondage of appearances and distancing from the bondage of afflictions. Maitreya (Maitreya, the future Buddha)! These are called the actions of Śamatha (Śamatha, calming the mind) and Vipaśyanā (Vipaśyanā, insight meditation).'
Maitreya (Maitreya, the future Buddha) Bodhisattva said: 'World Honored One! The Buddha spoke of five kinds of obstacles. How many obstacles are there to Śamatha (Śamatha, calming the mind)? How many obstacles are there to Vipaśyanā (Vipaśyanā, insight meditation)? How many tend towards both obstacles?'
The Buddha said: 'Maitreya (Maitreya, the future Buddha)! Attachment to one's body and the necessities of life,
此二種障奢摩他。彌勒！聖人所說一切善法得聞不喜，此障毗婆舍那。彌勒！喜憒鬧處、得少為足，此二障奢摩他、毗婆舍那應知。彌勒！喜鬧亂處不能發修行法，得少為足，不能畢竟得究竟處。」
彌勒菩薩言：「世尊！如來說五種蓋。幾是奢摩他障？幾是毗婆舍那障？幾是向二障？」
佛言：「彌勒！掉、悔是奢摩他障，睡、疑是毗婆舍那障，欲、瞋二種是向二障。」
彌勒菩薩言：「世尊！云何善清凈奢摩他道？」
佛言：「彌勒！善伏睡眠，如是名為善能清凈奢摩他道。」
彌勒菩薩言：「世尊！云何善清凈毗婆舍那道？」
佛言：「彌勒！若能善斷掉、悔二蓋，如是則名善能清凈毗婆舍那道。」
彌勒菩薩言：「世尊！菩薩修行奢摩他、毗婆舍那行，有幾種法能知心散亂不名相應？」
佛言：「彌勒！菩薩知五種法，所謂：正念散亂、外心散亂、內心散亂、相散亂、煩惱散亂。
「彌勒！若菩薩舍正念大乘相應相，隨念聲聞、辟支佛相應念相，彌勒！是名菩薩正念散亂。
「彌勒！若菩薩著外五欲、樂憒鬧處、著諸覺觀、隨順煩惱相念，是名外心散亂。
「彌勒！若菩薩為睡不利、心著三昧及餘三昧三摩婆提、染于所染，彌勒！是名
【現代漢語翻譯】 現代漢語譯本：這兩種障礙會阻礙奢摩他（Śamatha，止）。彌勒（Maitreya）！聖人所說的一切善法，聽聞后不歡喜，這會障礙毗婆舍那（Vipaśyanā，觀）。彌勒！喜歡喧鬧的地方，得到少許就滿足，這兩種會障礙奢摩他和毗婆舍那，應當知曉。彌勒！喜歡喧鬧的地方不能發起修行之法，得到少許就滿足，不能最終得到究竟之處。」
彌勒菩薩（Maitreya Bodhisattva）說：「世尊！如來說五種蓋（five hindrances）。哪幾種是奢摩他的障礙？哪幾種是毗婆舍那的障礙？哪幾種是通向二者的障礙？」
佛（Buddha）說：「彌勒！掉舉（restlessness）、後悔（remorse）是奢摩他的障礙，睡眠（sloth）、懷疑（doubt）是毗婆舍那的障礙，貪慾（desire）、嗔恚（anger）這兩種是通向二者的障礙。」
彌勒菩薩說：「世尊！如何才能很好地清凈奢摩他之道？」
佛說：「彌勒！善於降伏睡眠，這樣就叫做善於清凈奢摩他之道。」
彌勒菩薩說：「世尊！如何才能很好地清凈毗婆舍那之道？」
佛說：「彌勒！如果能夠很好地斷除掉舉、後悔這兩種蓋，這樣就叫做善於清凈毗婆舍那之道。」
彌勒菩薩說：「世尊！菩薩修行奢摩他和毗婆舍那，有哪幾種法能夠知道心散亂，不叫做相應？」
佛說：「彌勒！菩薩知道五種法，即：正念散亂、外心散亂、內心散亂、相散亂、煩惱散亂。
「彌勒！如果菩薩捨棄正念大乘相應之相，隨念聲聞（Śrāvaka，聲聞乘）、辟支佛（Pratyekabuddha，緣覺乘）相應之念相，彌勒！這叫做菩薩正念散亂。
「彌勒！如果菩薩執著外在的五欲（five desires）、喜歡喧鬧的地方、執著各種覺觀（initial and sustained thought）、隨順煩惱之相念，這叫做外心散亂。
「彌勒！如果菩薩因為睡眠而不敏銳、心執著於三昧（Samādhi，禪定）以及其他三昧三摩婆提（Samāpatti，等至）、染著于所染，彌勒！這叫做
【English Translation】 English version: These two kinds of hindrances obstruct Śamatha (calm abiding). Maitreya! Not rejoicing upon hearing all the good teachings spoken by the saints, this obstructs Vipaśyanā (insight). Maitreya! Liking noisy places and being content with little, these two obstruct both Śamatha and Vipaśyanā; it should be known. Maitreya! Liking noisy places prevents the arising of the practice of Dharma, and being content with little prevents ultimately attaining the final destination.
Maitreya Bodhisattva said: 'World Honored One! As the Tathagata said, there are five hindrances. Which of these are hindrances to Śamatha? Which are hindrances to Vipaśyanā? Which are hindrances to both?'
The Buddha said: 'Maitreya! Restlessness and remorse are hindrances to Śamatha; sloth and doubt are hindrances to Vipaśyanā; desire and anger are hindrances to both.'
Maitreya Bodhisattva said: 'World Honored One! How can one well purify the path of Śamatha?'
The Buddha said: 'Maitreya! By skillfully subduing sleep, this is called skillfully purifying the path of Śamatha.'
Maitreya Bodhisattva said: 'World Honored One! How can one well purify the path of Vipaśyanā?'
The Buddha said: 'Maitreya! If one can skillfully cut off the two hindrances of restlessness and remorse, this is called skillfully purifying the path of Vipaśyanā.'
Maitreya Bodhisattva said: 'World Honored One! When a Bodhisattva practices Śamatha and Vipaśyanā, by what kinds of dharmas can one know that the mind is scattered and not in accordance?'
The Buddha said: 'Maitreya! A Bodhisattva knows five kinds of dharmas, namely: scattered mindfulness, external scattering of mind, internal scattering of mind, scattering of characteristics, and scattering of afflictions.
'Maitreya! If a Bodhisattva abandons the characteristics of mindfulness corresponding to the Great Vehicle, and instead contemplates the characteristics of mindfulness corresponding to Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), Maitreya! This is called a Bodhisattva's scattered mindfulness.
'Maitreya! If a Bodhisattva is attached to the five external desires, likes noisy places, is attached to various initial and sustained thoughts, and contemplates in accordance with the characteristics of afflictions, this is called external scattering of mind.
'Maitreya! If a Bodhisattva is not sharp due to sleep, the mind is attached to Samādhi (concentration) and other Samāpattis (attainments), and is defiled by what is defiling, Maitreya! This is called'
內心散亂。
「彌勒！若菩薩依外相、內身三昧境界相思惟，是名心散亂。
「彌勒！若菩薩依內心思惟因緣，生覺觀煩惱——如是心是我——彌勒！是名煩惱散亂心。」
彌勒菩薩言：「世尊！奢摩他、毗婆舍那，從初菩薩地乃至如來地，對治何等過？」
佛言：「彌勒！奢摩他、毗婆舍那于初地中對治惡道業生煩惱染；第二地中對治微細過失；第三地中對治欲得善法過；第四地中對治愛三摩拔提心過；第五地中對治世間涅槃一向現前、不一向現前過；第六地中對治諸相行過；第七地中對治微細相行過；第八地中對治無相行、自然行過；第九地中對治一切種說法不得自在過；第十地中對治未得滿足法身過；彌勒！第十一地中對治細極細微細智障。彌勒！菩薩斷彼一切障已，得無障礙一切智處，成就所求法，得清凈法身。」
彌勒菩薩言：「世尊！云何菩薩修行奢摩他、毗婆舍那得阿耨多羅三藐三菩提？」
佛言：「彌勒！菩薩修行奢摩他、毗婆舍那，依七種真如為本，如聞思法入于定心，即念彼法，如聞、思慧，善思惟內心差別，觀彼真如。菩薩觀彼真如之法，尚舍微細修行之心，何況粗法？
「彌勒！何者是微細修行心相？所謂生心識、受心識、染凈識，內、外及彼
【現代漢語翻譯】 現代漢語譯本：內心散亂。
『彌勒（Maitreya，未來佛）！如果菩薩依賴外在現象、內在身心的三昧（Samadhi，禪定）境界來思惟，這叫做心散亂。』
『彌勒（Maitreya，未來佛）！如果菩薩依賴內心思惟因緣，產生覺觀煩惱——例如認為「這個心是我」——彌勒（Maitreya，未來佛）！這叫做煩惱散亂心。』
彌勒菩薩（Maitreya Bodhisattva，未來佛）說：『世尊（World-Honored One，佛的尊稱）！奢摩他（Śamatha，止）、毗婆舍那（Vipassanā，觀），從初地菩薩（first Bhumi Bodhisattva，菩薩修行的第一個階段）到如來地（Tathāgata-bhūmi，佛的境界），對治的是什麼樣的過失？』
佛說：『彌勒（Maitreya，未來佛）！奢摩他（Śamatha，止）、毗婆舍那（Vipassanā，觀）在初地（first Bhumi，菩薩修行的第一個階段）中對治惡道業所生的煩惱染污；在第二地（second Bhumi，菩薩修行的第二個階段）中對治微細的過失；在第三地（third Bhumi，菩薩修行的第三個階段）中對治想要獲得善法的過失；在第四地（fourth Bhumi，菩薩修行的第四個階段）中對治貪愛三摩拔提（Samāpatti，等至）的心的過失；在第五地（fifth Bhumi，菩薩修行的第五個階段）中對治世間涅槃（Nirvana，寂滅）要麼總是現前、要麼總是不現前的過失；在第六地（sixth Bhumi，菩薩修行的第六個階段）中對治各種有相的行（saṃskāra，造作）的過失；在第七地（seventh Bhumi，菩薩修行的第七個階段）中對治微細的有相的行（saṃskāra，造作）的過失；在第八地（eighth Bhumi，菩薩修行的第八個階段）中對治無相的行（asaṃskāra，無造作）和自然而然的行（prakṛti-saṃskāra，自然造作）的過失；在第九地（ninth Bhumi，菩薩修行的第九個階段）中對治不能自在地以各種方式說法的過失；在第十地（tenth Bhumi，菩薩修行的第十個階段）中對治尚未獲得圓滿法身（Dharmakāya，法身）的過失；彌勒（Maitreya，未來佛）！在第十一地（eleventh Bhumi，菩薩修行的第十一個階段）中對治細微到極點的微細智慧障礙。彌勒（Maitreya，未來佛）！菩薩斷除了一切這些障礙之後，就獲得了無障礙的一切智（sarvajña，一切智）的境界，成就所求的法，獲得清凈的法身（Dharmakāya，法身）。』
彌勒菩薩（Maitreya Bodhisattva，未來佛）說：『世尊（World-Honored One，佛的尊稱）！菩薩如何修行奢摩他（Śamatha，止）、毗婆舍那（Vipassanā，觀）才能獲得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）？』
佛說：『彌勒（Maitreya，未來佛）！菩薩修行奢摩他（Śamatha，止）、毗婆舍那（Vipassanā，觀），以七種真如（tathatā，如如）為根本，像聽聞、思維法那樣進入定心，然後憶念那些法，像聽聞、思維的智慧那樣，善於思惟內心的差別，觀察那些真如（tathatā，如如）。菩薩觀察那些真如（tathatā，如如）之法，尚且捨棄微細的修行之心，何況粗大的法？』
『彌勒（Maitreya，未來佛）！什麼是微細修行心相？就是產生心識、領受心識、染污或清凈的心識，內在的、外在的以及那些……』
【English Translation】 English version: Mental Distraction.
'Maitreya! If a Bodhisattva contemplates relying on the external appearance and the Samadhi (state of meditative absorption) realm of the internal body, this is called mental distraction.'
'Maitreya! If a Bodhisattva relies on internal contemplation of conditions, giving rise to perception and observation of afflictions—such as thinking 'this mind is me'—Maitreya! This is called afflicted distracted mind.'
Maitreya Bodhisattva said: 'World-Honored One! Śamatha (tranquility) and Vipassanā (insight), from the first Bhumi (stage) of a Bodhisattva up to the Tathāgata-bhūmi (Buddhahood), what kind of faults do they counteract?'
The Buddha said: 'Maitreya! Śamatha and Vipassanā in the first Bhumi counteract the afflictive defilements arising from the karma of evil destinies; in the second Bhumi, they counteract subtle faults; in the third Bhumi, they counteract the fault of desiring to obtain good dharmas; in the fourth Bhumi, they counteract the fault of attachment to the mind of Samāpatti (attainment); in the fifth Bhumi, they counteract the fault of worldly Nirvana (liberation) being either always present or always absent; in the sixth Bhumi, they counteract the faults of all conditioned activities (saṃskāra); in the seventh Bhumi, they counteract the subtle faults of conditioned activities (saṃskāra); in the eighth Bhumi, they counteract the faults of unconditioned activities (asaṃskāra) and natural activities (prakṛti-saṃskāra); in the ninth Bhumi, they counteract the fault of not being free to teach the Dharma in all ways; in the tenth Bhumi, they counteract the fault of not having attained the complete Dharmakāya (Dharma Body); Maitreya! In the eleventh Bhumi, they counteract the extremely subtle and minute obscurations of wisdom. Maitreya! Having severed all these obscurations, the Bodhisattva attains the unobstructed state of all-knowing wisdom (sarvajña), accomplishes the Dharma sought, and attains the pure Dharmakāya (Dharma Body).'
Maitreya Bodhisattva said: 'World-Honored One! How does a Bodhisattva, by practicing Śamatha and Vipassanā, attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment)?'
The Buddha said: 'Maitreya! A Bodhisattva, practicing Śamatha and Vipassanā, takes the seven kinds of Suchness (tathatā) as the foundation, enters the mind of Samadhi (meditative absorption) like hearing and contemplating the Dharma, then recollects those Dharmas, and like the wisdom of hearing and contemplating, skillfully contemplates the distinctions of the inner mind, observing those Suchness (tathatā). A Bodhisattva, observing those Dharmas of Suchness (tathatā), even abandons the subtle mind of practice, let alone the coarse dharmas!'
'Maitreya! What are the characteristics of the subtle mind of practice? They are the arising of mind-consciousness, the receiving of mind-consciousness, the defiled or purified consciousness, internal, external, and those...'
二，彼行利益一切眾生，真如智——苦、集、滅、道，有為、無為，常、無常，苦集不異自性，業有為相，一切人無我、法無我相——如是等法修行舍心。彌勒！菩薩如是發心修行。如是多修行，剎那剎那離一切蓋得清凈心，得清凈心已入七種真如，內身證彼七種覺相應知，彌勒！是名菩薩摩訶薩善得見道。
「菩薩得彼見道智已，名定聚菩薩，生在佛家，受用初地，利益歡喜。是菩薩先已修行奢摩他、毗婆舍那道，於此始得事究竟觀；是菩薩復于上上地中修行，念彼二種觀故，離諸微細相。
「彌勒！譬如有人巧以細楔出彼粗楔。彌勒！菩薩修行亦復如是，觀內心相，離彼一切諸染相分；離染相分已，離取一切諸善法相；離取一切諸善法相已，離一切相。如是次第，上上地中念相似法，內心清凈乃至證阿耨多羅三藐三菩提，得所作修行觀行成就。彌勒！菩薩如是修行，得阿耨多羅三藐三菩提。」
深密解脫經卷第三 大正藏第 16 冊 No. 0675 深密解脫經
深密解脫經卷第四
元魏天竺三藏菩提流支譯彌勒菩薩問品之二
彌勒菩薩言：「世尊！云何菩薩摩訶薩修菩薩行現得菩薩諸勝妙果？」
佛言：「彌勒！若菩薩如實能知六種法者，是人能得菩薩妙
【現代漢語翻譯】 現代漢語譯本： 二，他們的行為利益一切眾生，以真如智（Tathata-jnana）——苦（Dukkha）、集（Samudaya）、滅（Nirodha）、道（Marga），有為（Samskrta）、無為（Asamskrta），常（Nitya）、無常（Anitya），苦集不異於自性，業具有有為的相狀，一切人無我（Pudgala-nairatmya）、法無我（Dharma-nairatmya）的相狀——像這樣的法進行修行，並捨棄執著之心。彌勒（Maitreya）！菩薩就是這樣發心修行的。這樣多多修行，剎那剎那地遠離一切煩惱的覆蓋，得到清凈心，得到清凈心之後進入七種真如，在自身中證悟這七種覺悟，並相應地了知。彌勒！這叫做菩薩摩訶薩善於獲得見道。 『菩薩獲得這種見道智之後，被稱為定聚菩薩，生在佛家，受用初地（Prathama-bhumi），利益歡喜。這位菩薩先前已經修行奢摩他（Samatha）、毗婆舍那（Vipasyana）之道，於此才開始獲得對事究竟的觀照；這位菩薩又在更高的地上修行，憶念這兩種觀照，因此遠離各種微細的相。 『彌勒！譬如有人巧妙地用細楔子拔出粗楔子。彌勒！菩薩的修行也像這樣，觀照內心的相，遠離一切染污的相分；遠離染污的相分之後，遠離執取一切善法的相；遠離執取一切善法的相之後，就遠離一切相。像這樣次第漸進，在更高的地上憶念相似的法，內心清凈，乃至證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），獲得所作的修行觀行成就。彌勒！菩薩這樣修行，就能獲得阿耨多羅三藐三菩提。』 深密解脫經卷第三 大正藏第 16 冊 No. 0675 深密解脫經 深密解脫經卷第四 元魏天竺三藏菩提流支譯彌勒菩薩問品之二 彌勒菩薩言：『世尊！云何菩薩摩訶薩修菩薩行現得菩薩諸勝妙果？』 佛言：『彌勒！若菩薩如實能知六種法者，是人能得菩薩妙果。
【English Translation】 English version: Second, their actions benefit all sentient beings, with the True Suchness Wisdom (Tathata-jnana) – suffering (Dukkha), accumulation (Samudaya), cessation (Nirodha), path (Marga), conditioned (Samskrta), unconditioned (Asamskrta), permanent (Nitya), impermanent (Anitya), suffering and accumulation not differing from self-nature, karma having the aspect of the conditioned, all people having the aspect of no-self (Pudgala-nairatmya), and phenomena having the aspect of no-self (Dharma-nairatmya) – practicing such dharmas and abandoning attachment. Maitreya! Bodhisattvas thus generate the aspiration for practice. Practicing in this way extensively, moment by moment, they depart from all coverings of afflictions, attain a pure mind, and having attained a pure mind, enter into the seven kinds of True Suchness, realizing these seven kinds of enlightenment within themselves and correspondingly understanding them. Maitreya! This is called a Bodhisattva-Mahasattva being skilled in attaining the Path of Seeing. 『After a Bodhisattva attains this Wisdom of the Path of Seeing, they are called a Bodhisattva of Determined Destiny, born into the Buddha-family, enjoying the benefits of the first ground (Prathama-bhumi), benefiting from joy. This Bodhisattva has previously practiced the paths of Samatha and Vipasyana, and only now begins to gain ultimate insight into things; this Bodhisattva further practices in the higher and higher grounds, recollecting these two kinds of contemplation, and therefore departs from all subtle appearances. 『Maitreya! For example, someone skillfully uses a thin wedge to remove a thick wedge. Maitreya! The practice of a Bodhisattva is also like this, contemplating the aspects of the inner mind, departing from all defiled aspects; having departed from defiled aspects, departing from grasping all virtuous aspects; having departed from grasping all virtuous aspects, then departing from all aspects. In this way, gradually progressing, in the higher and higher grounds, recollecting similar dharmas, the inner mind becomes pure, until attaining Anuttara-samyak-sambodhi, achieving the accomplishment of the practice of contemplation. Maitreya! Bodhisattvas practicing in this way attain Anuttara-samyak-sambodhi.』 Deep Unbinding Sutra, Volume 3 Taisho Tripitaka, Volume 16, No. 0675, Deep Unbinding Sutra Deep Unbinding Sutra, Volume 4 Translated by the Tripiṭaka master Bodhiruci of the Yuan Wei Dynasty from India, Chapter Two on the Questions of Maitreya Bodhisattva Maitreya Bodhisattva said: 『World Honored One! How does a Bodhisattva-Mahasattva, practicing the Bodhisattva path, presently attain the various excellent fruits of a Bodhisattva?』 The Buddha said: 『Maitreya! If a Bodhisattva can truly know the six kinds of dharmas, that person can attain the wonderful fruits of a Bodhisattva.』
果。何等六種？所謂善知心生、善知心住、善知心起、善知法來、善知善法增長、善知巧方便。
「彌勒！云何菩薩善知心生？彌勒！若菩薩知十六種心生，所謂：不覺不知不動器世間識，譬如阿陀那識；取種種相觀識，譬如一時取色等可取境界，無分別意識知內外色，一念間入無量三昧、見無量佛國土、見無量諸佛；彌勒！少相觀相應識，譬如欲界相相應識；彌勒！大相觀相應識，譬如色界相相應識；彌勒！無量相觀相應識，譬如一切虛空一切識相相應識；彌勒！細相觀相應識，譬如少相相應識；彌勒！遍相觀相應識，譬如非想非非想相應識；彌勒！極細相觀相應識，譬如出世間相相應識；彌勒！苦相觀相應識，譬如惡道識；彌勒！雜相、受相觀相應識，譬如欲界識；彌勒！喜相觀相應識，譬如初禪、二禪識；彌勒！樂相觀相應識，譬如第三禪識；彌勒！不苦不樂相觀相應識，譬如第四禪乃至非想非非想識；彌勒！染相觀相應識，譬如染煩惱隨順煩惱識；彌勒！善法相觀相應識，譬如修行信等相應識；彌勒！無記相觀相應識，譬如遠離彼二法識。彌勒！是名菩薩知諸法生。
「彌勒！云何菩薩如實知諸法住？彌勒！若菩薩如實能知唯是識體，是名菩薩知諸法住。
「彌勒！云何菩薩善知諸法起？
【現代漢語翻譯】 現代漢語譯本： 果報是什麼樣的六種呢？就是善於瞭解心的生起、善於瞭解心的安住、善於瞭解心的發動、善於了解法的到來、善於瞭解善法的增長、善於瞭解巧妙的方便。
『彌勒（Maitreya，未來佛）！什麼是菩薩善於瞭解心的生起呢？彌勒（Maitreya，未來佛）！如果菩薩瞭解十六種心的生起，就是：不覺不知不動器世間的識，譬如阿陀那識（Ādāna-vijñāna，執持識）；取種種相的觀識，譬如一時取色等可取境界，無分別意識知內外色，一念間入無量三昧、見無量佛國土、見無量諸佛；彌勒（Maitreya，未來佛）！少相觀的相應識，譬如欲界相的相應識；彌勒（Maitreya，未來佛）！大相觀的相應識，譬如**相的相應識；彌勒（Maitreya，未來佛）！無量相觀的相應識，譬如一切虛空一切識相的相應識；彌勒（Maitreya，未來佛）！細相觀的相應識，譬如少相的相應識；彌勒（Maitreya，未來佛）！遍相觀的相應識，譬如非想非非想的相應識；彌勒（Maitreya，未來佛）！極細相觀的相應識，譬如出世間相的相應識；彌勒（Maitreya，未來佛）！苦相觀的相應識，譬如惡道識；彌勒（Maitreya，未來佛）！雜相、受相觀的相應識，譬如欲界識；彌勒（Maitreya，未來佛）！喜相觀的相應識，譬如初禪、二禪識；彌勒（Maitreya，未來佛）！樂相觀的相應識，譬如第三禪識；彌勒（Maitreya，未來佛）！不苦不樂相觀的相應識，譬如第四禪乃至非想非非想識；彌勒（Maitreya，未來佛）！染相觀的相應識，譬如染煩惱隨順煩惱識；彌勒（Maitreya，未來佛）！善法相觀的相應識，譬如修行信等相應識；彌勒（Maitreya，未來佛）！無記相觀的相應識，譬如遠離彼二法識。彌勒（Maitreya，未來佛）！這叫做菩薩瞭解諸法的生起。
『彌勒（Maitreya，未來佛）！什麼是菩薩如實地瞭解諸法的安住呢？彌勒（Maitreya，未來佛）！如果菩薩如實地能夠知道唯有識體，這叫做菩薩瞭解諸法的安住。
『彌勒（Maitreya，未來佛）！什麼是菩薩善於瞭解諸法的發動呢？
【English Translation】 English version: What are the six kinds of results? They are: being skilled in knowing the arising of the mind, being skilled in knowing the abiding of the mind, being skilled in knowing the activating of the mind, being skilled in knowing the coming of the Dharma, being skilled in knowing the increase of wholesome Dharmas, and being skilled in knowing skillful means.
『Maitreya (Maitreya, the future Buddha)! What is it that a Bodhisattva is skilled in knowing the arising of the mind? Maitreya (Maitreya, the future Buddha)! If a Bodhisattva knows the sixteen kinds of arising of the mind, they are: the consciousness of the world of vessels that is unperceiving, unknowing, and unmoving, like the Ādāna-vijñāna (Ādāna-vijñāna, the storehouse consciousness); the observing consciousness that grasps various characteristics, like grasping colors and other graspable realms at once, the non-discriminating consciousness knowing internal and external colors, entering immeasurable Samādhi in a single thought, seeing immeasurable Buddha lands, seeing immeasurable Buddhas; Maitreya (Maitreya, the future Buddha)! The corresponding consciousness of observing few characteristics, like the corresponding consciousness of the realm of desire; Maitreya (Maitreya, the future Buddha)! The corresponding consciousness of observing great characteristics, like the corresponding consciousness of ** characteristics; Maitreya (Maitreya, the future Buddha)! The corresponding consciousness of observing immeasurable characteristics, like the corresponding consciousness of all space and all aspects of consciousness; Maitreya (Maitreya, the future Buddha)! The corresponding consciousness of observing subtle characteristics, like the corresponding consciousness of few characteristics; Maitreya (Maitreya, the future Buddha)! The corresponding consciousness of observing pervasive characteristics, like the corresponding consciousness of neither perception nor non-perception; Maitreya (Maitreya, the future Buddha)! The corresponding consciousness of observing extremely subtle characteristics, like the corresponding consciousness of the supramundane realm; Maitreya (Maitreya, the future Buddha)! The corresponding consciousness of observing suffering characteristics, like the consciousness of evil paths; Maitreya (Maitreya, the future Buddha)! The corresponding consciousness of observing mixed characteristics and feeling characteristics, like the consciousness of the realm of desire; Maitreya (Maitreya, the future Buddha)! The corresponding consciousness of observing joyful characteristics, like the consciousness of the first and second Dhyānas; Maitreya (Maitreya, the future Buddha)! The corresponding consciousness of observing pleasurable characteristics, like the consciousness of the third Dhyāna; Maitreya (Maitreya, the future Buddha)! The corresponding consciousness of observing neither suffering nor pleasurable characteristics, like the consciousness of the fourth Dhyāna up to neither perception nor non-perception; Maitreya (Maitreya, the future Buddha)! The corresponding consciousness of observing defiled characteristics, like the consciousness of defiled afflictions and following afflictions; Maitreya (Maitreya, the future Buddha)! The corresponding consciousness of observing wholesome Dharma characteristics, like the corresponding consciousness of practicing faith and so on; Maitreya (Maitreya, the future Buddha)! The corresponding consciousness of observing neutral characteristics, like the consciousness that is apart from those two Dharmas. Maitreya (Maitreya, the future Buddha)! This is called a Bodhisattva knowing the arising of all Dharmas.』
『Maitreya (Maitreya, the future Buddha)! What is it that a Bodhisattva truly knows the abiding of all Dharmas? Maitreya (Maitreya, the future Buddha)! If a Bodhisattva can truly know that it is only the nature of consciousness, this is called a Bodhisattva knowing the abiding of all Dharmas.』
『Maitreya (Maitreya, the future Buddha)! What is it that a Bodhisattva is skilled in knowing the activating of all Dharmas?』
彌勒！若菩薩如實能知二種相煩惱縛，若知彼已，作是思惟：『應舍此法。』彌勒！菩薩如是名善知諸法起。
「彌勒！云何菩薩善知法來？彌勒！若菩薩善知彼煩惱，對治心增長，知諸法增長已，是名菩薩善知我法增長。
「彌勒！云何菩薩善知諸法下？彌勒！若菩薩知彼對治法——煩惱染相心下損——善知諸法損，彌勒！是名菩薩善知諸法下。
「彌勒！云何菩薩善知巧方便？彌勒！若菩薩觀察解脫勝處一切入，彌勒！是名菩薩善知巧方便。
「彌勒！菩薩摩訶薩善知如是修行菩薩行者能得菩薩最勝妙果。彌勒！過去一切菩薩亦如是、未來一切菩薩亦如是、現在一切菩薩亦如是，修行菩薩行得菩薩妙果。」
彌勒菩薩言：「世尊！如來常說無餘涅槃界中一切受滅盡無餘。世尊！何者是彼受相而言一切受相滅？」
佛言：「彌勒！略說二種受滅，所謂見身受相滅、受彼果境界受相滅。
「彌勒！身受相滅者，有四種受應知。何等四種？所謂依止色受相、依止非色受相、成就果受相、不成就果受相。
「彌勒！成就果受相者，謂現前受相；不成就受果相者，謂未來世因受。
「彼果報境界受相亦有四種，所謂：住持受相、資生受相、受用受相、對受相。
【現代漢語翻譯】 現代漢語譯本 彌勒！如果菩薩能夠如實地瞭解兩種與煩惱相關的束縛，並且在瞭解之後，這樣思考：『應當捨棄這些法。』彌勒！菩薩像這樣就叫做善於瞭解諸法的生起。 彌勒！菩薩如何善於了解法的到來？彌勒！如果菩薩善於瞭解那些煩惱，對治煩惱的心增長，瞭解諸法增長之後，這就叫做菩薩善於瞭解我法（Atman）的增長。 彌勒！菩薩如何善於瞭解諸法的衰損？彌勒！如果菩薩瞭解那些對治法——煩惱染污的現象使心衰損——善於瞭解諸法的衰損，彌勒！這就叫做菩薩善於瞭解諸法的衰損。 彌勒！菩薩如何善於瞭解巧妙的方便法門？彌勒！如果菩薩觀察解脫的殊勝之處和一切入定之法，彌勒！這就叫做菩薩善於瞭解巧妙的方便法門。 彌勒！菩薩摩訶薩善於瞭解這些，修行菩薩行的人能夠得到菩薩最殊勝美妙的果報。彌勒！過去的一切菩薩也是這樣，未來的一切菩薩也是這樣，現在的一切菩薩也是這樣，修行菩薩行得到菩薩美妙的果報。 彌勒菩薩說：『世尊！如來常常說在無餘涅槃（Nirvana）的境界中，一切感受都滅盡無餘。世尊！什麼是那些感受的現象，而說一切感受的現象都滅盡呢？』 佛說：『彌勒！簡略地說，有兩種感受的滅盡，就是指見身感受的現象滅盡，以及感受那些果報境界的現象滅盡。』 『彌勒！身感受的現象滅盡，有四種感受應當瞭解。是哪四種呢？就是依止色（Rupa）的感受現象、依止非色的感受現象、成就果報的感受現象、不成就果報的感受現象。』 『彌勒！成就果報的感受現象，是指現前所感受的現象；不成就果報的感受現象，是指未來世作為原因的感受。』 『那些果報境界的感受現象也有四種，就是：住持的感受現象、資生的感受現象、受用的感受現象、對治的感受現象。
【English Translation】 English version Maitreya! If a Bodhisattva can truly understand the two kinds of afflictions that bind, and having understood them, thinks thus: 'One should abandon these dharmas.' Maitreya! A Bodhisattva like this is called one who is skilled in knowing the arising of all dharmas. Maitreya! How does a Bodhisattva skillfully know the coming of dharmas? Maitreya! If a Bodhisattva skillfully knows those afflictions, the mind that counteracts afflictions increases, and having known the increase of all dharmas, this is called a Bodhisattva skillfully knowing the increase of my self (Atman). Maitreya! How does a Bodhisattva skillfully know the decline of all dharmas? Maitreya! If a Bodhisattva knows those counteracting dharmas—the affliction-tainted phenomena cause the mind to decline—skillfully knows the decline of all dharmas, Maitreya! This is called a Bodhisattva skillfully knowing the decline of all dharmas. Maitreya! How does a Bodhisattva skillfully know skillful means? Maitreya! If a Bodhisattva observes the superior places of liberation and all samadhis, Maitreya! This is called a Bodhisattva skillfully knowing skillful means. Maitreya! A Bodhisattva-Mahasattva who skillfully knows these things, one who practices the Bodhisattva path can attain the most supreme and wonderful fruit of a Bodhisattva. Maitreya! All Bodhisattvas of the past were like this, all Bodhisattvas of the future will be like this, all Bodhisattvas of the present are like this, practicing the Bodhisattva path and attaining the wonderful fruit of a Bodhisattva. Bodhisattva Maitreya said: 'World Honored One! The Tathagata often says that in the realm of Nirvana without remainder, all sensations are extinguished without remainder. World Honored One! What are those phenomena of sensation, that it is said that all phenomena of sensation are extinguished?' The Buddha said: 'Maitreya! Briefly speaking, there are two kinds of extinction of sensation, namely, the extinction of the phenomena of sensation of the seen body, and the extinction of the phenomena of sensation of experiencing those realms of karmic retribution.' 'Maitreya! Regarding the extinction of the phenomena of sensation of the body, there are four kinds of sensation that should be understood. What are the four? Namely, the phenomena of sensation that rely on form (Rupa), the phenomena of sensation that rely on non-form, the phenomena of sensation of accomplished karmic retribution, and the phenomena of sensation of unaccomplished karmic retribution.' 'Maitreya! The phenomena of sensation of accomplished karmic retribution refer to the phenomena of sensation that are experienced in the present; the phenomena of sensation of unaccomplished karmic retribution refer to the sensations that serve as causes in future lives.' 'Those phenomena of sensation of the realms of karmic retribution are also of four kinds, namely: the phenomena of sensation of sustenance, the phenomena of sensation of nourishment, the phenomena of sensation of enjoyment, and the phenomena of sensation of counteraction.'
「彌勒！有餘涅槃界中非成就受相果，明觸受相受，是故，依彼對一切受相未滅以有餘受相。彌勒！成就果相、受相一切種，彼二受相滅，但有明觸受相受。無餘涅槃界中，彼受亦滅，以無餘涅槃中更無明觸相。是故，我說無餘涅槃中滅一切受相。」
爾時，世尊告彌勒菩薩摩訶薩言：「善哉，善哉！彌勒！汝依如實修行故問滿足清凈菩薩行相。彌勒！汝于如實修行法中善學具足，是故問我如實行法。彌勒！我已善說菩薩滿足清凈修行法應知，彌勒！過去諸佛亦如是說、未來諸佛亦如是說、現在諸佛亦如是說，過去、未來、現在一切諸善男子亦如是問。是故，一切諸善男子、善女人等應當至心行菩薩行。」
爾時，世尊而說偈言：
「此說法行中， 若人不放逸， 智人正思惟， 能得無上道。 若人取法相， 欲得彼法體， 彼離如實行， 空地不相應。 見為眾生性， 利眾生勇猛， 得無染著相、 一切出世善。 為求欲說法， 彼人還得法， 彼得無價寶， 乞求行世間。 解脫諸戲論， 精進行堅固， 為利益眾生， 修行此實行。」
爾時，彌勒菩薩摩訶薩白佛言：「世尊！此深密解脫經中，當何名此法門？云何奉持？」
佛言
【現代漢語翻譯】 現代漢語譯本 『彌勒（Maitreya，未來佛）！在有餘涅槃（Nirvana with remainder）的境界中，並非完全沒有感受的果報，而是因為還有明觸（clear touch）所帶來的感受。因此，依賴於這種明觸，一切感受的現象尚未完全滅盡，還存在剩餘的感受。彌勒（Maitreya）！成就果報之相、感受之相的一切種類，那兩種感受之相滅盡后，就只有明觸所帶來的感受。在無餘涅槃（Nirvana without remainder）的境界中，那種感受也滅盡了，因為在無餘涅槃中不再有明觸之相。所以，我說在無餘涅槃中滅盡一切感受之相。』
這時，世尊告訴彌勒菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva）說：『好啊，好啊！彌勒（Maitreya）！你因為如實修行，所以能問出圓滿清凈的菩薩行相。彌勒（Maitreya）！你在如實修行之法中善於學習並且具足，所以問我如實修行之法。彌勒（Maitreya）！我已經很好地說了菩薩圓滿清凈的修行之法，應當知道。彌勒（Maitreya）！過去的諸佛也是這樣說的，未來的諸佛也是這樣說的，現在的諸佛也是這樣說的，過去、未來、現在的一切善男子也是這樣問的。所以，一切善男子、善女人等應當至誠地修行菩薩行。』
這時，世尊用偈語說道：
『在這說法修行中，如果人不放逸， 智者正確地思惟，就能得到無上道。 如果人執取法的表相，想要得到那法的本體， 他就遠離了如實修行，空地並不相應。 視眾生為自己的本性，利益眾生而勇猛精進， 就能得到沒有染著的相，一切出世間的善。 爲了尋求而想要說法，那人還能得到法， 他得到無價之寶，在世間乞求而行。 解脫各種戲論，精進修行而堅定， 爲了利益眾生，修行這如實之行。』
這時，彌勒菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva）對佛說：『世尊！這部《深密解脫經》中，應當如何稱呼這個法門？又應當如何奉持？』
佛說：
【English Translation】 English version 『Maitreya! In the realm of Nirvana with remainder, it is not that there is no fruition of sensation, but rather that there is sensation arising from clear touch. Therefore, relying on that clear touch, the aspect of all sensations has not yet been completely extinguished, and there remains a residual sensation. Maitreya! When all kinds of fruition aspects and sensation aspects are achieved, those two sensation aspects are extinguished, and only the sensation arising from clear touch remains. In the realm of Nirvana without remainder, that sensation is also extinguished, because in Nirvana without remainder there is no longer the aspect of clear touch. Therefore, I say that in Nirvana without remainder, all aspects of sensation are extinguished.』
At that time, the World Honored One said to Maitreya Bodhisattva-Mahasattva: 『Excellent, excellent! Maitreya! Because you practice according to reality, you are able to ask about the aspects of the complete and pure conduct of a Bodhisattva. Maitreya! You are skilled in learning and complete in the Dharma of practicing according to reality, therefore you ask me about the Dharma of practicing according to reality. Maitreya! I have already well explained the Dharma of complete and pure practice of a Bodhisattva, it should be known. Maitreya! The Buddhas of the past also spoke in this way, the Buddhas of the future will also speak in this way, and the Buddhas of the present also speak in this way. All good men of the past, future, and present also ask in this way. Therefore, all good men and good women should sincerely practice the conduct of a Bodhisattva.』
At that time, the World Honored One spoke in verse:
『In this Dharma practice, if one is not negligent, A wise person, contemplating correctly, can attain the unsurpassed path. If one grasps the appearance of the Dharma, desiring to obtain the essence of that Dharma, He is far from practicing according to reality; the empty ground does not correspond. Seeing beings as one's own nature, courageous in benefiting beings, One obtains the aspect of non-attachment, all transcendent goodness. For seeking and desiring to expound the Dharma, that person also obtains the Dharma, He obtains a priceless treasure, begging and walking in the world. Liberated from all fabrications, diligently practicing with firmness, For the benefit of beings, practicing this real practice.』
At that time, Maitreya Bodhisattva-Mahasattva said to the Buddha: 『World Honored One! In this Profound Secret of Liberation Sutra, what should this Dharma gate be called? And how should it be upheld?』
The Buddha said:
：「彌勒！此法門名為『如實修行了義修多羅』，汝當奉持。」
說是如實修行了義修多羅時，六千眾生髮阿耨多羅三藐三菩提心、三千聲聞遠塵離垢得法眼凈、十萬五千聲聞離諸漏得心解脫、七萬五千菩薩得大乘如實修行觀成就。
聖者觀世自在菩薩問品第十之一
爾時，聖者觀世自在菩薩摩訶薩白佛言：「世尊！世尊為諸菩薩說十地差別，所謂：歡喜地、離垢地、光明地、炎地、難勝地、現前地、遠行地、不動地、善慧地、法雲地、第十一佛地。世尊！有幾種清凈？攝此諸地有幾種分？」
佛言：「觀世自在！有四種清凈、十一分攝此諸地應知。觀世自在！增上清凈攝初地、增上戒清凈攝二地、增上心清凈攝三地、增上慧清凈攝四地乃至上上勝妙從四地乃至佛地。觀世自在！是名四種清凈攝諸地應知。
「觀世自在！何者十一分攝諸地義？觀世自在！從菩薩起信行地修行十種信心，能善思惟菩薩乘，彼信行地行過彼信地，入于定聚滿足彼分。觀世自在！彼諸菩薩雖滿彼分，于微細行中而猶不能如實修行；彼諸菩薩不滿彼分，為滿足故修行進求得滿彼分，雖滿彼分而猶不能如實滿足世間三昧三摩跋提及未滿足聞持陀羅尼；彼諸菩薩不滿彼分，為滿足故修行進求得滿彼分，雖滿彼分如
【現代漢語翻譯】 現代漢語譯本：『彌勒（Maitreya，未來佛）！這個法門名為『如實修行了義修多羅（如實修行的究竟意義的經文）』，你應該信奉並受持。』
當宣說如實修行了義修多羅時，六千眾生髮起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），三千聲聞（Śrāvaka，聽聞佛法而悟道的弟子）遠離塵垢，獲得法眼凈（Dharma-cakṣus-viśuddhi，清凈的法眼），十萬五千聲聞脫離各種煩惱，獲得心的解脫，七萬五千菩薩獲得大乘如實修行觀的成就。
聖者觀世自在菩薩問品第十之一
這時，聖者觀世自在菩薩摩訶薩（Avalokiteśvara Bodhisattva-mahāsattva， महान्तः सत्वाः， महान् बोधिसत्व， महान् धर्मसेनापति，大菩薩）對佛說：『世尊！世尊為各位菩薩宣說了十地（Daśa-bhūmi，菩薩修行的十個階段）的差別，也就是：歡喜地（Pramuditā-bhūmi，喜悅之地）、離垢地（Vimalā-bhūmi，無垢之地）、光明地（Prabhākarī-bhūmi，光明之地）、炎地（Arciṣmatī-bhūmi，火焰之地）、難勝地（Sudurjayā-bhūmi，難以戰勝之地）、現前地（Abhimukhī-bhūmi，現前之地）、遠行地（Dūraṅgamā-bhūmi，遠行之地）、不動地（Acalā-bhūmi，不動之地）、善慧地（Sādhumatī-bhūmi，善慧之地）、法雲地（Dharmameghā-bhūmi，法雲之地），以及第十一佛地（Buddha-bhūmi，成佛之地）。世尊！有幾種清凈？用幾種分類來概括這些地？』
佛說：『觀世自在（Avalokiteśvara，觀世音菩薩）！有四種清凈，用十一分來概括這些地，你應該知道。觀世自在！增上清凈（Adhiśīla-viśuddhi，增上的戒清凈）概括初地（第一地），增上戒清凈（Adhicitta-viśuddhi，增上的心清凈）概括二地（第二地），增上心清凈（Adhiprajñā-viśuddhi，增上的慧清凈）概括三地（第三地），增上慧清凈（增上的慧清凈）概括四地（第四地），乃至上上勝妙從四地乃至佛地。觀世自在！這稱為四種清凈概括諸地，你應該知道。
『觀世自在！什麼稱為用十一分來概括諸地的意義？觀世自在！從菩薩發起信行地（Śraddhā-caryā-bhūmi，信行地）修行十種信心，能夠很好地思惟菩薩乘（Bodhisattva-yāna，菩薩的修行方法），這些信行地修行超過了信地（Śraddhā-bhūmi，信心地），進入了定聚（Samādhi-puñja，禪定之聚），滿足了這些部分。觀世自在！這些菩薩雖然滿足了這些部分，但在微細的修行中仍然不能如實修行；那些菩薩沒有滿足這些部分，爲了滿足而修行進取，得到了滿足，雖然滿足了這些部分，但仍然不能如實滿足世間三昧（Laukika-samādhi，世間禪定）、三摩跋提（Samāpatti，等至）以及未滿足聞持陀羅尼（Dhāraṇī，總持，記憶力）；那些菩薩沒有滿足這些部分，爲了滿足而修行進取，得到了滿足，雖然滿足了這些部分，如』
【English Translation】 English version: 'Maitreya (彌勒, the future Buddha)! This Dharma (法, the teachings of the Buddha) is named 『The Sutra (修多羅, a discourse of the Buddha) of Truly Practicing the Definitive Meaning (如實修行了義)』, you should uphold and maintain it.'
When the Sutra of Truly Practicing the Definitive Meaning was being spoken, six thousand beings generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), three thousand Śrāvakas (聲聞, disciples who hear the teachings) were purified of defilements and obtained the pure Dharma Eye (法眼凈), one hundred and five thousand Śrāvakas were liberated from all outflows and obtained liberation of mind, and seventy-five thousand Bodhisattvas (菩薩, beings on the path to Buddhahood) obtained the accomplishment of the Great Vehicle』s (大乘, Mahayana) view of truly practicing.
Chapter Ten, Section One: The Question of the Holy Avalokiteśvara (觀世自在) Bodhisattva
At that time, the Holy Avalokiteśvara Bodhisattva-mahāsattva (觀世自在菩薩摩訶薩, great being) said to the Buddha: 'World Honored One (世尊, an epithet of the Buddha)! The World Honored One has explained to the Bodhisattvas the differences of the Ten Bhūmis (十地, ten stages of the Bodhisattva path), namely: the Joyful Bhūmi (歡喜地), the Stainless Bhūmi (離垢地), the Luminous Bhūmi (光明地), the Blazing Bhūmi (炎地), the Difficult to Conquer Bhūmi (難勝地), the Manifest Bhūmi (現前地), the Far Reaching Bhūmi (遠行地), the Immovable Bhūmi (不動地), the Good Wisdom Bhūmi (善慧地), the Dharma Cloud Bhūmi (法雲地), and the Eleventh Buddha Bhūmi (佛地). World Honored One! How many kinds of purity are there? Into how many divisions are these Bhūmis gathered?'
The Buddha said: 'Avalokiteśvara (觀世自在)! There are four kinds of purity, and these Bhūmis should be known to be gathered into eleven divisions. Avalokiteśvara! Increased purity of discipline (增上清凈) gathers the first Bhūmi (初地), increased purity of morality (增上戒清凈) gathers the second Bhūmi (二地), increased purity of mind (增上心清凈) gathers the third Bhūmi (三地), increased purity of wisdom (增上慧清凈) gathers the fourth Bhūmi (四地), and so on, up to the most excellent and wonderful, from the fourth Bhūmi up to the Buddha Bhūmi. Avalokiteśvara! These are called the four kinds of purity that gather the Bhūmis, and you should know this.
'Avalokiteśvara! What is meant by gathering the Bhūmis into eleven divisions? Avalokiteśvara! From the Bodhisattva』s arising of faith and practice (信行地), cultivating ten kinds of faith, being able to contemplate well the Bodhisattva Vehicle (菩薩乘), those of the faith and practice ground, practicing beyond that ground of faith, entering into the accumulation of Samādhi (定聚), fulfilling those divisions. Avalokiteśvara! Although those Bodhisattvas fulfill those divisions, they are still unable to truly practice in subtle practices; those Bodhisattvas who have not fulfilled those divisions, cultivate and strive to fulfill them for the sake of fulfillment, and although they fulfill those divisions, they are still unable to truly fulfill worldly Samādhi (世間三昧), Samāpatti (三摩跋提), and have not fulfilled the Dhāraṇī (陀羅尼) of retention; those Bodhisattvas who have not fulfilled those divisions, cultivate and strive to fulfill them for the sake of fulfillment, and although they fulfill those divisions, such as'
菩提分而猶不能如實修行，心不能捨三昧愛法；彼諸菩薩不滿彼分，為滿足故修行進求得滿彼分，雖滿彼分而猶不能如實觀察一切諸諦，亦不能捨方便所攝修菩提分，世間涅槃一向現前、一向不現前；彼諸菩薩不滿彼分，為滿足故修行進求得滿彼分，雖滿彼分而猶不能如實知諸世間生死、現見修行及無相正念，不能多修；彼諸菩薩不滿彼分，為滿足故修行進求得滿彼分，雖滿彼分而猶不能如實而知，無間不斷無相正念，不能多修；彼諸菩薩不滿彼分，為滿足故修行進求得滿彼分，雖滿彼分而猶不能捨無相行自然而行，無相行中不得自在；彼諸菩薩彼分不滿，為滿足故修行進求得滿彼分，雖滿彼分而猶不能于彼種種名字諸相無礙而說一切諸法及不能得說法自在；彼諸菩薩不滿彼分，為滿足故修行進求得滿彼分，雖滿彼分而不能得滿足法身及不能得受樂法身；彼諸菩薩不滿彼分，為滿足故修行進求得滿彼分，雖滿彼分而不能得於諸一切境界相中無障無礙智慧具足；彼諸菩薩不滿彼分，為滿足故修行進求得滿彼分，得滿彼分已，名為滿足一切菩提分，得滿菩提，菩薩名之為佛。觀世自在！如是十一種分攝諸地應知。」
觀世自在菩薩白佛言：「世尊！世尊何故說初名歡喜地乃至佛地說名佛地？」
佛言：「觀世
【現代漢語翻譯】 現代漢語譯本 如果菩提分（bodhi-paksa，證悟的組成部分）尚未能如實修行，內心無法捨棄對三昧（samādhi，禪定）和愛法的執著；這些菩薩就尚未圓滿這些部分，爲了圓滿這些部分，他們修行精進以求圓滿，即使圓滿了這些部分，仍然不能如實觀察一切諸諦（satya，真理），也不能捨棄方便所攝的修菩提分，世間涅槃（nirvāṇa，寂滅）有時顯現，有時不顯現；這些菩薩就尚未圓滿這些部分，爲了圓滿這些部分，他們修行精進以求圓滿，即使圓滿了這些部分，仍然不能如實知曉世間生死、現見修行以及無相正念，不能多多修習；這些菩薩就尚未圓滿這些部分，爲了圓滿這些部分，他們修行精進以求圓滿，即使圓滿了這些部分，仍然不能如實知曉，無間斷的無相正念，不能多多修習；這些菩薩就尚未圓滿這些部分，爲了圓滿這些部分，他們修行精進以求圓滿，即使圓滿了這些部分，仍然不能捨棄無相行而自然而行，在無相行中不得自在；這些菩薩的這些部分尚未圓滿，爲了圓滿這些部分，他們修行精進以求圓滿，即使圓滿了這些部分，仍然不能于種種名字諸相無礙地說一切諸法，也不能得到說法自在；這些菩薩尚未圓滿這些部分，爲了圓滿這些部分，他們修行精進以求圓滿，即使圓滿了這些部分，仍然不能得到圓滿法身（dharma-kāya，法性之身），也不能得到受樂法身；這些菩薩尚未圓滿這些部分，爲了圓滿這些部分，他們修行精進以求圓滿，即使圓滿了這些部分，仍然不能在一切境界相中得到無障無礙、智慧具足；這些菩薩尚未圓滿這些部分，爲了圓滿這些部分，他們修行精進以求圓滿，得到圓滿這些部分之後，就名為圓滿一切菩提分，得到圓滿菩提（bodhi，覺悟），菩薩（bodhisattva，有情覺）的名字就稱為佛（buddha，覺者）。觀世自在（Avalokiteśvara，觀自在）！應當知曉，如是十一種部分攝持諸地。
觀世自在菩薩（Avalokiteśvara bodhisattva，觀自在菩薩）對佛說：『世尊（bhagavan，世尊）！世尊為何說最初名為歡喜地，乃至佛地說名為佛地？』
佛說：『觀世』
【English Translation】 English version If the bodhi-paksa (components of enlightenment) cannot be truly practiced, and the mind cannot relinquish attachment to samādhi (meditative absorption) and the Dharma of love; these Bodhisattvas have not yet perfected these aspects. To perfect them, they practice diligently to attain fulfillment. Even if they have perfected these aspects, they still cannot truly observe all the satyas (truths), nor can they relinquish the bodhi-paksa practices encompassed by skillful means. Worldly nirvana (cessation) sometimes appears and sometimes does not appear; these Bodhisattvas have not yet perfected these aspects. To perfect them, they practice diligently to attain fulfillment. Even if they have perfected these aspects, they still cannot truly know worldly birth and death, directly perceive practice, and have non-dual mindfulness, nor can they cultivate it extensively; these Bodhisattvas have not yet perfected these aspects. To perfect them, they practice diligently to attain fulfillment. Even if they have perfected these aspects, they still cannot truly know, without interruption, non-dual mindfulness, nor can they cultivate it extensively; these Bodhisattvas have not yet perfected these aspects. To perfect them, they practice diligently to attain fulfillment. Even if they have perfected these aspects, they still cannot relinquish non-dual practice and act naturally, and they are not at ease in non-dual practice; these Bodhisattvas have not perfected these aspects. To perfect them, they practice diligently to attain fulfillment. Even if they have perfected these aspects, they still cannot speak of all dharmas without hindrance regarding various names and forms, nor can they attain the freedom of teaching the Dharma; these Bodhisattvas have not perfected these aspects. To perfect them, they practice diligently to attain fulfillment. Even if they have perfected these aspects, they still cannot attain the complete dharma-kāya (body of Dharma), nor can they attain the dharma-kāya of enjoyment; these Bodhisattvas have not perfected these aspects. To perfect them, they practice diligently to attain fulfillment. Even if they have perfected these aspects, they still cannot attain unobstructed and unimpeded wisdom in all realms of experience; these Bodhisattvas have not perfected these aspects. To perfect them, they practice diligently to attain fulfillment. Having perfected these aspects, they are called perfect in all bodhi-paksa, and having attained perfect bodhi (enlightenment), the name of the Bodhisattva (enlightening being) is called Buddha (enlightened one). Avalokiteśvara (the one who perceives the sounds of the world)! It should be known that these eleven aspects encompass the various bhumis (stages).'
The Avalokiteśvara Bodhisattva (the Bodhisattva who perceives the sounds of the world) said to the Buddha: 'Bhagavan (Blessed One)! Why does the Bhagavan say that the first is called the Joyful Ground, and the Buddha Ground is called the Buddha Ground?'
The Buddha said: 'Avalokiteśvara'
自在！菩薩初離生死，得出世間大利，清凈勝妙，歡喜踴躍，是故，初地名歡喜地；遠離一切微細破戒障故，是故，第二名離垢地；依無量智光明照曜，照諸三昧及聞持陀羅尼而得自在，能作光明，是故，第三名光明地；智火炎熾，燒菩提分煩惱習垢，是故，第四名為炎地；即彼菩提分方便修行，難勝得勝，是故，第五名難勝地；正念思惟諸有為行，現前證知諸法無相，是故，第六名現前地；無間無斷無相正念，遠入行，近清凈地，是故，第七名遠行地；無有諸相，自然修行，相不能動，是故，第八名不動地；說一切法、一切種智無礙自在，得廣大智，他不降伏，是故，第九名善慧地；眾生煩惱、過患之身如虛空等，如來法身猶如大云，覆眾生界說法示現，是故，第十名法雲地；離一切無明微細習氣、離一切境界智障習氣，無障無礙，於一切法中而得自在，是故，第十一名為佛地。」
觀世自在菩薩白佛言：「世尊！世尊！此諸地有幾種無明？幾種障對？」
佛言：「觀世自在！有二十二種無明、十一種障。
「觀世自在！于初地中執著人我法我無明、惡道煩惱染相無明，迷沒彼二是故名障；於二地中，微細過無明、種種業道無明，迷沒彼二是故名障；於三地中，求欲法無明、滿足聞持陀羅尼無明
【現代漢語翻譯】 現代漢語譯本 自在！菩薩最初脫離生死輪迴，獲得超脫世間的巨大利益，身心清凈而殊勝美妙，內心充滿歡喜和踴躍，因此，初地被稱為歡喜地；遠離一切細微的破戒障礙，所以，第二地被稱為離垢地；依靠無量智慧的光明照耀，通達各種三昧（Samadhi，禪定）以及聞持陀羅尼（Dharani，總持），獲得自在，能夠散發光明，因此，第三地被稱為光明地；智慧之火熾盛燃燒，焚燒菩提分（Bodhipaksa，菩提的組成部分）的煩惱習氣，所以，第四地被稱為炎地；以菩提分的方便修行，在難以取勝之處獲得勝利，因此，第五地被稱為難勝地；以正念思惟一切有為之行，現前證知諸法無相的真理，因此，第六地被稱為現前地；無間斷、無相的正念，遠離世俗之行，接近清凈之地，因此，第七地被稱為遠行地；沒有各種虛妄之相，自然而然地修行，外相無法動搖其心，因此，第八地被稱為不動地；宣說一切法、一切種智（Sarvajnana，一切種智）無礙自在，獲得廣大的智慧，不被他人降伏，因此，第九地被稱為善慧地；眾生的煩惱和充滿過患的身體如同虛空一般，如來的法身猶如巨大的雲朵，覆蓋眾生界，說法開示，因此，第十地被稱為法雲地；脫離一切無明的細微習氣，脫離一切境界智障的習氣，沒有障礙，在一切法中獲得自在，因此，第十一地被稱為佛地。
觀世自在菩薩（Avalokitesvara，觀世音菩薩）對佛說：『世尊！世尊！這些地各有幾種無明？幾種障礙？』
佛說：『觀世自在！有二十二種無明，十一種障礙。』
『觀世自在！在初地中，執著於人我、法我的無明，以及惡道煩惱染相的無明，被這兩種無明所迷惑，因此稱為障礙；在二地中，細微過失的無明，以及種種業道的無明，被這兩種無明所迷惑，因此稱為障礙；在三地中，追求慾望之法的無明，以及滿足於聞持陀羅尼的無明
【English Translation】 English version O Self-Existent One! When a Bodhisattva first departs from birth and death, and attains the great benefit of transcending the world, being pure and wonderfully sublime, filled with joy and elation, therefore, the first ground is called the Ground of Joy (Pramudita-bhumi); because it is far from all subtle transgressions of precepts, therefore, the second is called the Ground of Purity (Vimala-bhumi); relying on the light of immeasurable wisdom, illuminating all Samadhis (Samadhi, concentration) and Dharanis (Dharani, mnemonic incantations), attaining self-mastery, and being able to create light, therefore, the third is called the Ground of Illumination (Prabhakari-bhumi); the fire of wisdom blazes intensely, burning away the defilements of the Bodhipaksas (Bodhipaksa, wings to enlightenment) and habitual impurities, therefore, the fourth is called the Ground of Flame (Arcismati-bhumi); through the skillful practice of the Bodhipaksas, overcoming the difficult to overcome, therefore, the fifth is called the Ground of Difficult to Conquer (Sudurjaya-bhumi); with right mindfulness contemplating all conditioned actions, directly realizing the signlessness of all dharmas, therefore, the sixth is called the Ground of Manifestation (Abhimukhi-bhumi); uninterrupted and signless right mindfulness, far from worldly actions, near to the pure ground, therefore, the seventh is called the Ground of Far-Going (Duramgama-bhumi); without any signs, naturally cultivating, unmoved by appearances, therefore, the eighth is called the Ground of Immovability (Acala-bhumi); speaking of all dharmas, the unhindered self-mastery of all-knowing wisdom (Sarvajnana, all-knowing wisdom), attaining vast wisdom, unconquered by others, therefore, the ninth is called the Ground of Good Wisdom (Sadhumati-bhumi); the afflictions and afflicted bodies of sentient beings are like space, the Dharmakaya of the Tathagata is like a great cloud, covering the realms of sentient beings, teaching and revealing the Dharma, therefore, the tenth is called the Ground of Dharma Cloud (Dharmamegha-bhumi); free from all subtle habitual tendencies of ignorance, free from all habitual tendencies of the obstacles of wisdom regarding objects, without obstruction, attaining self-mastery in all dharmas, therefore, the eleventh is called the Ground of Buddhahood.
The Bodhisattva Avalokitesvara (Avalokitesvara, the Bodhisattva of Compassion) said to the Buddha: 'World-Honored One! World-Honored One! How many kinds of ignorance are there in these grounds? How many kinds of obstacles are there?'
The Buddha said: 'O Self-Existent One! There are twenty-two kinds of ignorance and eleven kinds of obstacles.'
'O Self-Existent One! In the first ground, the ignorance of clinging to the self of person and the self of dharma, and the ignorance of the defiled appearances of the afflictions of the evil paths, being deluded by these two, therefore it is called an obstacle; in the second ground, the ignorance of subtle faults, and the ignorance of various karmic paths, being deluded by these two, therefore it is called an obstacle; in the third ground, the ignorance of seeking desired dharmas, and the ignorance of being satisfied with the Dharani of retention
，迷沒彼二是故名障；於四地中，愛三摩跋提無明、愛法無明，迷沒彼二是故名障；於五地中，於世間正念思惟非一向背世間非一向現世間無明、于涅槃正念思惟非一向背涅槃非一向趣涅槃無明，迷沒彼二是故名障；於六地中，不如實知有為行現前無明、多集諸相無明，迷沒彼二是故名障；於七地中，微細相行無明、一向思惟方便無明，迷沒彼二是故名障；於八地中，無自然無相無明、諸相不得自在無明，迷沒彼二是故名障；於九地中，無量說法無量名句上上樂說智慧陀羅尼無明、樂說辯才自在無明，迷沒彼二是故名障；於十地中大通無明、入微細密無明，迷沒彼二是故名障；于佛地中，於一切境界極微細無明、他障無明，迷沒彼二是故名障。
「觀世自在！是名二十二種無明、十一種障說諸地差別。觀世自在！而阿耨多羅三藐三菩提，此諸法不相應。」
觀世自在菩薩言：「希有，世尊！阿耨多羅三藐三菩提大利大果，彼諸菩薩破大無明迷沒羅網、亦滅一切虛妄對稠林，得阿耨多羅三藐三菩提。」
觀世自在菩薩白佛言：「世尊！世尊！說此諸地有幾種殊勝？」
佛言：「觀世自在！有八種清凈，所謂：直心清凈、慈清凈、悲清凈、波羅蜜清凈、見諸佛供養清凈、教化眾生清凈、生清凈、
【現代漢語翻譯】 於二地中，愛著於二（即愛著于有和無）的三摩跋提（Samapatti，等持），以及愛著於法的無明，因為迷戀和沉溺於這兩者，所以被稱為障；於四地中，愛著於三摩跋提的無明，以及愛著於法的無明，因為迷戀和沉溺於這兩者，所以被稱為障；於五地中，對於世間的正念思惟，既不完全背離世間，也不完全顯現世間的無明；對於涅槃的正念思惟，既不完全背離涅槃，也不完全趨向涅槃的無明，因為迷戀和沉溺於這兩者，所以被稱為障；於六地中，不如實知有為行現前的無明，以及多集諸相的無明，因為迷戀和沉溺於這兩者，所以被稱為障；於七地中，微細相行的無明，以及一向思惟方便的無明，因為迷戀和沉溺於這兩者，所以被稱為障；於八地中，無自然無相的無明，以及諸相不得自在的無明，因為迷戀和沉溺於這兩者，所以被稱為障；於九地中，無量說法、無量名句、上上樂說智慧陀羅尼（Dharani，總持）的無明，以及樂說辯才自在的無明，因為迷戀和沉溺於這兩者，所以被稱為障；於十地中，大通無明，以及入微細密的無明，因為迷戀和沉溺於這兩者，所以被稱為障；于佛地中，對於一切境界極微細的無明，以及他障無明，因為迷戀和沉溺於這兩者，所以被稱為障。 『觀世自在（Avalokiteshvara，菩薩名）！這被稱為二十二種無明、十一種障，說明了諸地的差別。觀世自在！而阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這些法並不相應。』 觀世自在菩薩言：『希有，世尊（Bhagavan，佛的尊稱）！阿耨多羅三藐三菩提大利大果，那些菩薩破除大無明迷沒羅網，也滅除一切虛妄對稠林，才能得到阿耨多羅三藐三菩提。』 觀世自在菩薩白佛言：『世尊！世尊！請問世尊，這些地有幾種殊勝？』 佛言：『觀世自在！有八種清凈，所謂：直心清凈、慈清凈、悲清凈、波羅蜜（Paramita，到彼岸）清凈、見諸佛供養清凈、教化眾生清凈、生清凈、
【English Translation】 In the second ground, the ignorance of attachment to the Samapatti (Samapatti, meditative absorption) of both (i.e., attachment to existence and non-existence), and the ignorance of attachment to the Dharma, are called obstacles because of being deluded and immersed in these two; in the fourth ground, the ignorance of attachment to Samapatti, and the ignorance of attachment to the Dharma, are called obstacles because of being deluded and immersed in these two; in the fifth ground, the ignorance of contemplating the world with right mindfulness, neither completely turning away from the world nor completely manifesting the world; the ignorance of contemplating Nirvana with right mindfulness, neither completely turning away from Nirvana nor completely approaching Nirvana, are called obstacles because of being deluded and immersed in these two; in the sixth ground, the ignorance of not truly knowing the arising of conditioned phenomena, and the ignorance of accumulating many appearances, are called obstacles because of being deluded and immersed in these two; in the seventh ground, the ignorance of subtle phenomenal activities, and the ignorance of exclusively contemplating expedient means, are called obstacles because of being deluded and immersed in these two; in the eighth ground, the ignorance of no-naturalness and no-appearance, and the ignorance of not being free with appearances, are called obstacles because of being deluded and immersed in these two; in the ninth ground, the ignorance of immeasurable teachings, immeasurable names and phrases, and the Dharani (Dharani, mnemonic device) of supreme eloquence and wisdom, and the ignorance of freedom in eloquent and skillful speech, are called obstacles because of being deluded and immersed in these two; in the tenth ground, the ignorance of great penetration, and the ignorance of entering subtle secrets, are called obstacles because of being deluded and immersed in these two; in the Buddha ground, the extremely subtle ignorance of all realms, and the ignorance of other obstacles, are called obstacles because of being deluded and immersed in these two. 『Avalokiteshvara (Avalokiteshvara, name of a Bodhisattva)! These are called the twenty-two kinds of ignorance and the eleven kinds of obstacles, explaining the differences of the grounds. Avalokiteshvara! But Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), these dharmas are not in accordance.』 The Bodhisattva Avalokiteshvara said: 『Rare, World Honored One (Bhagavan, title of the Buddha)! Anuttara-samyak-sambodhi has great benefit and great fruit. Those Bodhisattvas break through the net of delusion and immersion of great ignorance, and also extinguish all false and opposing thickets, to attain Anuttara-samyak-sambodhi.』 The Bodhisattva Avalokiteshvara said to the Buddha: 『World Honored One! World Honored One! World Honored One, how many kinds of excellence do these grounds have?』 The Buddha said: 『Avalokiteshvara! There are eight kinds of purity, namely: purity of straightforward mind, purity of loving-kindness, purity of compassion, purity of Paramita (Paramita, perfection), purity of seeing and making offerings to all Buddhas, purity of teaching and transforming sentient beings, purity of birth,
力清凈。
「觀世自在！于初地中直心清凈乃至力清凈，復有上上地乃至佛地直心清凈、力清凈，彼清凈、極清凈、增上清凈應知。
「觀世自在！除佛地生清凈，所謂初地諸功德——彼諸地功德乃至上上地——彼初地功德平等無差別，而地地有勝功德應知。」
觀世自在菩薩白佛言：「世尊！世尊何故說一切諸生中菩薩摩訶薩生為最勝？」
佛言：「觀世自在！有四種法，所謂：善集諸善根清凈故、得內心方便故、起大慈悲救護一切諸眾生故、自無染故，能令一切眾生無染。」
觀世自在菩薩白佛言：「世尊！世尊何故說諸菩薩能發一切妙愿、勝愿、殊勝力愿？」
佛言：「觀世自在！有四種法菩薩能如實知涅槃妙樂故，速得阿耨多羅三藐三菩提、復能捨彼速得菩提勝妙樂行、不為報恩而發大心為利眾生、於六道中長夜受諸種種苦惱。觀世自在！是故，我說諸菩薩摩訶薩妙愿、勝愿、殊勝力愿。」
觀世自在菩薩白佛言：「世尊！世尊！菩薩摩訶薩有幾種學事？」
佛告觀世自在菩薩言：「觀世自在！菩薩學事有六種。何等為六？所謂檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜。」
觀世自在菩薩白佛言：「世尊！此六種
【現代漢語翻譯】 現代漢語譯本： 力清凈。
『觀世自在（Avalokiteshvara，菩薩名）！在初地（first bhumi，菩薩修行階位的第一層）中，直至力清凈，都是直心清凈。更有上上地（highest bhumi，極高的菩薩修行階位）乃至佛地（Buddha-bhumi，佛的境界），都是直心清凈、力清凈。這些清凈，以及極清凈、增上清凈，都應當知曉。
『觀世自在！除了佛地的生清凈，比如初地的各種功德——這些地的功德，乃至上上地的功德——這初地的功德是平等沒有差別的，但地與地之間有殊勝的功德，應當知曉。』
觀世自在菩薩（Avalokiteshvara Bodhisattva）對佛說：『世尊（Bhagavan，對佛的尊稱）！世尊為何說一切眾生中，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的出生最為殊勝？』
佛說：『觀世自在！有四種法，即：善於積累各種善根的清凈，因此能得到內心的方便；發起大慈大悲，救護一切眾生；自身沒有染污，因此能使一切眾生沒有染污。』
觀世自在菩薩對佛說：『世尊！世尊為何說諸菩薩能發起一切妙愿、勝愿、殊勝力愿？』
佛說：『觀世自在！有四種法，菩薩能如實地知曉涅槃（Nirvana，佛教術語，指解脫）的妙樂，因此能迅速得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）；又能捨棄那迅速得到菩提（Bodhi，覺悟）的勝妙樂行，不爲了報恩而發起大心，而是爲了利益眾生；在六道（six realms，輪迴的六個去處）中長夜忍受各種苦惱。觀世自在！因此，我說諸菩薩摩訶薩的妙愿、勝愿、殊勝力愿。』
觀世自在菩薩對佛說：『世尊！世尊！菩薩摩訶薩有幾種學事？』
佛告訴觀世自在菩薩說：『觀世自在！菩薩的學事有六種。哪六種呢？即檀波羅蜜（Dana-paramita，佈施波羅蜜）、尸羅波羅蜜（Sila-paramita，持戒波羅蜜）、羼提波羅蜜（Ksanti-paramita，忍辱波羅蜜）、毗梨耶波羅蜜（Virya-paramita，精進波羅蜜）、禪波羅蜜（Dhyana-paramita，禪定波羅蜜）、般若波羅蜜（Prajna-paramita，智慧波羅蜜）。』
觀世自在菩薩對佛說：『世尊！這六種……』
【English Translation】 English version: Power of Purity.
『Avalokiteshvara! In the first bhumi (stage of Bodhisattva practice), up to the purity of power, there is purity of straightforward mind. Furthermore, in the highest bhumi and even the Buddha-bhumi (state of Buddhahood), there is purity of straightforward mind and purity of power. These purities, as well as the utmost purity and the increasing purity, should be known.』
『Avalokiteshvara! Except for the purity of birth in the Buddha-bhumi, such as the various merits of the first bhumi—the merits of these bhumis, up to the highest bhumi—the merits of this first bhumi are equal and without difference, but each bhumi has superior merits that should be known.』
Avalokiteshvara Bodhisattva said to the Buddha: 『Bhagavan! Why does the Bhagavan say that among all beings, the birth of a Bodhisattva-Mahasattva (great Bodhisattva) is the most excellent?』
The Buddha said: 『Avalokiteshvara! There are four dharmas (principles): namely, the purity of skillfully accumulating various roots of goodness, thereby obtaining the convenience of the inner mind; generating great compassion to save and protect all beings; and being free from defilement oneself, thereby enabling all beings to be free from defilement.』
Avalokiteshvara Bodhisattva said to the Buddha: 『Bhagavan! Why does the Bhagavan say that all Bodhisattvas can generate all wonderful vows, superior vows, and vows of supreme power?』
The Buddha said: 『Avalokiteshvara! There are four dharmas by which Bodhisattvas can truly know the wonderful bliss of Nirvana (liberation), thereby quickly attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment); and can also relinquish that excellent practice of quickly attaining Bodhi (enlightenment), not generating great aspiration for the sake of repaying kindness, but for the benefit of sentient beings; enduring various sufferings in the six realms (of reincarnation) for a long night. Avalokiteshvara! Therefore, I say that the Bodhisattvas-Mahasattvas have wonderful vows, superior vows, and vows of supreme power.』
Avalokiteshvara Bodhisattva said to the Buddha: 『Bhagavan! Bhagavan! How many kinds of learning matters do Bodhisattvas-Mahasattvas have?』
The Buddha told Avalokiteshvara Bodhisattva: 『Avalokiteshvara! Bodhisattvas have six kinds of learning matters. What are the six? Namely, Dana-paramita (perfection of giving), Sila-paramita (perfection of morality), Ksanti-paramita (perfection of patience), Virya-paramita (perfection of diligence), Dhyana-paramita (perfection of meditation), and Prajna-paramita (perfection of wisdom).』
Avalokiteshvara Bodhisattva said to the Buddha: 『Bhagavan! These six...』
學，幾增上戒學？幾增上心學？幾增上慧學？」
佛言：「觀世自在！初三學——檀波羅蜜、尸羅波羅蜜、羼提波羅蜜——增上戒學，禪波羅蜜增上心學，般若波羅蜜增上慧學，毗梨耶波羅蜜遍諸波羅蜜。觀世自在！三種增上攝六種學事應知。」
觀世自在菩薩白佛言：「世尊！此六種修行，幾功德莊嚴？幾智慧莊嚴？」
佛言：「觀世自在！增上戒學功德莊嚴，增上慧學智慧莊嚴，精進波羅蜜、禪波羅蜜遍諸波羅蜜應知。」
觀世自在菩薩白佛言：「世尊！世尊！菩薩云何學此諸學？」
佛言：「觀世自在！有五種觀法學此諸學。何等為五？所謂依諸波羅蜜說法、依菩薩藏初至心信，次有十種法行，如實修行聞、思、修慧智故；護諸菩提心故；親近善知識故；不休息，修行一切諸善根故。觀世自在！是名菩薩學諸學事應知。」
觀世自在菩薩白佛言：「世尊！世尊！此諸學事何故說六種數？」
佛言：「觀世自在！有二種義。何等為二？所謂攝取一切眾生故、對治諸障故。觀世自在！三種學攝取眾生利益故、三種學對治諸障故。
「觀世自在！菩薩修行檀波羅蜜，資生利益攝取眾生；菩薩修行尸波羅蜜，不惱、不害，以無畏施攝取眾生；菩薩修行羼提波羅蜜，無
【現代漢語翻譯】 『學，幾種屬於增上戒學？幾種屬於增上心學？幾種屬於增上慧學？』
佛說：『觀世自在（Avalokiteshvara，菩薩名）！最初的三種學——檀波羅蜜（Dānapāramitā，佈施波羅蜜）、尸羅波羅蜜（Śīlapāramitā，持戒波羅蜜）、羼提波羅蜜（Kṣāntipāramitā，忍辱波羅蜜）——屬於增上戒學，禪波羅蜜（Dhyānapāramitā，禪定波羅蜜）屬於增上心學，般若波羅蜜（Prajñāpāramitā，智慧波羅蜜）屬於增上慧學，毗梨耶波羅蜜（Vīryapāramitā，精進波羅蜜）遍及所有的波羅蜜。觀世自在！應該知道，三種增上學包含了六種學事。』
觀世自在菩薩問佛說：『世尊！這六種修行，幾種屬於功德莊嚴？幾種屬於智慧莊嚴？』
佛說：『觀世自在！增上戒學屬於功德莊嚴，增上慧學屬於智慧莊嚴，精進波羅蜜、禪波羅蜜遍及所有的波羅蜜，應該知道。』
觀世自在菩薩問佛說：『世尊！世尊！菩薩如何學習這些學問？』
佛說：『觀世自在！有五種觀法來學習這些學問。哪五種呢？就是依靠諸波羅蜜說法；依靠菩薩藏，從最初的至誠信心開始，然後有十種法行，如實地修行聞、思、修的智慧；守護菩提心；親近善知識；不休息地修行一切善根。觀世自在！這被稱為菩薩學習各種學問，應該知道。』
觀世自在菩薩問佛說：『世尊！世尊！這些學問為什麼說是六種？』
佛說：『觀世自在！有兩種意義。哪兩種呢？就是爲了攝取一切眾生，爲了對治各種障礙。觀世自在！三種學是爲了攝取眾生的利益，三種學是爲了對治各種障礙。
『觀世自在！菩薩修行檀波羅蜜，用資生物品利益和攝取眾生；菩薩修行尸波羅蜜，不惱害眾生，用無畏佈施攝取眾生；菩薩修行羼提波羅蜜，沒有
【English Translation】 'Venerable One, how many are the trainings in higher morality? How many are the trainings in higher mind? How many are the trainings in higher wisdom?'
The Buddha said, 'Avalokiteshvara (Guānzìzài, name of a Bodhisattva)! The first three trainings—Dānapāramitā (charity perfection), Śīlapāramitā (discipline perfection), Kṣāntipāramitā (patience perfection)—are trainings in higher morality; Dhyānapāramitā (meditation perfection) is the training in higher mind; Prajñāpāramitā (wisdom perfection) is the training in higher wisdom; Vīryapāramitā (effort perfection) pervades all perfections. Avalokiteshvara! Know that the three higher trainings encompass the six trainings.'
Avalokiteshvara Bodhisattva said to the Buddha, 'Venerable One! Of these six practices, how many are adornments of merit? How many are adornments of wisdom?'
The Buddha said, 'Avalokiteshvara! The training in higher morality is an adornment of merit, the training in higher wisdom is an adornment of wisdom, and Vīryapāramitā (effort perfection) and Dhyānapāramitā (meditation perfection) pervade all perfections. Know this.'
Avalokiteshvara Bodhisattva said to the Buddha, 'Venerable One! Venerable One! How does a Bodhisattva learn these trainings?'
The Buddha said, 'Avalokiteshvara! There are five ways of contemplation to learn these trainings. What are the five? They are: relying on the perfections to teach the Dharma; relying on the Bodhisattva-piṭaka, from the initial sincere faith, then having ten practices, truly practicing the wisdom of hearing, thinking, and cultivating; protecting the Bodhi-mind; associating with virtuous friends; and unceasingly cultivating all roots of goodness. Avalokiteshvara! This is called a Bodhisattva learning the various trainings. Know this.'
Avalokiteshvara Bodhisattva said to the Buddha, 'Venerable One! Venerable One! Why are these trainings spoken of as six?'
The Buddha said, 'Avalokiteshvara! There are two meanings. What are the two? They are: to gather all beings and to counteract all obstacles. Avalokiteshvara! The three trainings gather the benefit of beings, and the three trainings counteract all obstacles.'
'Avalokiteshvara! When a Bodhisattva practices Dānapāramitā (charity perfection), they benefit and gather beings with material possessions; when a Bodhisattva practices Śīlapāramitā (discipline perfection), they do not harm beings, and they gather beings with the gift of fearlessness; when a Bodhisattva practices Kṣāntipāramitā (patience perfection), they have no
報怨心攝取眾生。觀世自在！以此三學攝取眾生。
「觀世自在！菩薩修行毗梨耶波羅蜜，動諸煩惱、殺害諸使，修行分中不為一切煩惱所動；菩薩修行禪波羅蜜，縛諸煩惱；菩薩修行般若波羅蜜，斷一切使。觀世自在！是三種波羅蜜對治所治煩惱故。」
觀世自在菩薩白佛：「世尊！世尊何故說餘四波羅蜜但有四數？」
佛言：「觀世自在！為成就彼六波羅蜜伴故，說餘四波羅蜜。觀世自在！菩薩三波羅蜜攝取眾生、攝事方便、攝取眾生置善法中。是故，我說方便波羅蜜與三波羅蜜為伴。
「觀世自在！菩薩現身依多煩惱而亂其心，不能修行如實之法，而覆信樂少行少法，微薄直心，不能攝取內心正定，聞菩薩藏如聞而觀，不能入定，而不能起出世間智，但修少分功德智慧莊嚴之相；依彼少分智慧莊嚴為薄未來煩惱作愿，是菩薩愿波羅蜜。愿未來世諸煩惱薄，能成精進波羅蜜。是故，我說愿波羅蜜與毗梨耶波羅蜜為伴。
「觀世自在！菩薩親近善知識故聽聞正法，如實思惟而能隨順，如實修行轉彼薄心、增長善力，于彼真如法界之中得增上力，是菩薩力波羅蜜得內心定。是故，我說力波羅蜜與禪波羅蜜為伴。
「觀世自在！菩薩依于菩薩藏故聞慧正觀、修禪波羅蜜，是菩薩智
【現代漢語翻譯】 現代漢語譯本：以報怨之心來攝取眾生。觀世自在（Avalokiteśvara）！應以此三學來攝取眾生。
『觀世自在（Avalokiteśvara）！菩薩修行毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜），能動搖諸煩惱、殺害諸隨煩惱，在修行過程中不為一切煩惱所動；菩薩修行禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜），能束縛諸煩惱；菩薩修行般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜），能斷除一切隨煩惱。觀世自在（Avalokiteśvara）！這三種波羅蜜是對治所應被對治的煩惱的。』
觀世自在（Avalokiteśvara）菩薩對佛說：『世尊！世尊為何說其餘四種波羅蜜只有四種數量？』
佛說：『觀世自在（Avalokiteśvara）！爲了成就那六波羅蜜的伴侶，所以說其餘四種波羅蜜。觀世自在（Avalokiteśvara）！菩薩以三種波羅蜜攝取眾生、以攝事方便來攝取眾生，並將眾生安置於善法之中。因此，我說方便波羅蜜與三種波羅蜜為伴。
『觀世自在（Avalokiteśvara）！菩薩現身時，因為依附過多的煩惱而擾亂其心，不能修行如實的法，反而信樂於少行少法，以微薄的直心，不能攝取內心的正定，聽聞菩薩藏（Bodhisattva-piṭaka）時只是聽聞而不能深入觀察，不能入定，因此不能生起出世間的智慧，只是修習少分的功德智慧莊嚴之相；依靠那少分的智慧莊嚴，為減輕未來的煩惱而發願，這就是菩薩的愿波羅蜜（Praṇidhāna-pāramitā）。發願未來世的諸煩惱能夠減輕，從而成就精進波羅蜜（Vīrya-pāramitā）。因此，我說愿波羅蜜與毗梨耶波羅蜜（Vīrya-pāramitā）為伴。
『觀世自在（Avalokiteśvara）！菩薩因為親近善知識而聽聞正法，如實思惟而能夠隨順，如實修行從而轉化那微薄的心、增長善的力量，在那真如法界之中獲得增長的力量，這就是菩薩的力量波羅蜜（Bala-pāramitā），從而得到內心的安定。因此，我說力波羅蜜與禪波羅蜜（Dhyāna-pāramitā）為伴。
『觀世自在（Avalokiteśvara）！菩薩依靠菩薩藏（Bodhisattva-piṭaka），因此聽聞智慧的正觀、修習禪波羅蜜（Dhyāna-pāramitā），這就是菩薩的智慧。
【English Translation】 English version: To gather sentient beings with a mind of resentment. Avalokiteśvara! Gather sentient beings with these three learnings.
'Avalokiteśvara! When a Bodhisattva cultivates Vīrya-pāramitā (Perfection of Diligence), they stir up all afflictions and kill all attendant defilements. In the midst of cultivation, they are not moved by any afflictions. When a Bodhisattva cultivates Dhyāna-pāramitā (Perfection of Meditation), they bind all afflictions. When a Bodhisattva cultivates Prajñā-pāramitā (Perfection of Wisdom), they cut off all attendant defilements. Avalokiteśvara! These three pāramitās counteract the afflictions that need to be counteracted.'
The Bodhisattva Avalokiteśvara said to the Buddha: 'World Honored One! Why does the World Honored One say that the remaining four pāramitās only have four in number?'
The Buddha said: 'Avalokiteśvara! It is for the sake of accomplishing the companions of those six pāramitās that I speak of the remaining four pāramitās. Avalokiteśvara! Bodhisattvas gather sentient beings with the three pāramitās, gather sentient beings with expedient means of gathering, and place sentient beings in good dharmas. Therefore, I say that Upāya-pāramitā (Perfection of Skillful Means) is a companion to the three pāramitās.'
'Avalokiteśvara! When a Bodhisattva appears, their mind is disturbed by relying on too many afflictions, and they cannot cultivate the Dharma as it truly is. Instead, they believe in and delight in practicing little and few dharmas, and with a meager straightforward mind, they cannot gather inner right concentration. When they hear the Bodhisattva-piṭaka (Bodhisattva Treasury), they only hear and do not contemplate deeply, and cannot enter into samādhi. Therefore, they cannot generate wisdom that transcends the world, but only cultivate a small portion of the adornment of merit and wisdom. Relying on that small portion of the adornment of wisdom, they make vows to lessen future afflictions. This is the Bodhisattva's Praṇidhāna-pāramitā (Perfection of Vow). They vow that the afflictions of future lives can be lessened, thereby accomplishing Vīrya-pāramitā (Perfection of Diligence). Therefore, I say that Praṇidhāna-pāramitā is a companion to Vīrya-pāramitā.'
'Avalokiteśvara! Because Bodhisattvas associate with good teachers, they hear the right Dharma, contemplate it as it truly is, and are able to follow it accordingly. They cultivate as it truly is, thereby transforming that meager mind and increasing the power of goodness. In that true suchness Dharmadhātu (Realm of Reality), they gain increased power. This is the Bodhisattva's Bala-pāramitā (Perfection of Strength), thereby obtaining inner stability. Therefore, I say that Bala-pāramitā is a companion to Dhyāna-pāramitā (Perfection of Meditation).'
'Avalokiteśvara! Bodhisattvas rely on the Bodhisattva-piṭaka (Bodhisattva Treasury), therefore they hear the right view of wisdom and cultivate Dhyāna-pāramitā (Perfection of Meditation). This is the Bodhisattva's wisdom.'
波羅蜜，依智波羅蜜能生出世般若波羅蜜。是故，我說智波羅蜜與般若波羅蜜為伴。」
觀世自在菩薩白佛言：「世尊！世尊何故說六波羅蜜如是次第？」
佛言：「觀世自在！依前後上上轉勝故。觀世自在！菩薩遠離受用欲心，受持凈戒；受持凈戒已，能忍諸惡；能忍諸惡已，能成精進；能成精進已，能入諸禪；能入諸禪已，能得出世間智慧。觀世自在！是故，我說六波羅蜜如是次第應知。」
觀世自在菩薩白佛言：「世尊！世尊說諸波羅蜜各有幾種差別？」
佛言：「觀世自在！諸波羅蜜各有三種差別。觀世自在！檀波羅蜜有三種，所謂法施、財施、無畏施；尸羅波羅蜜有三種，所謂離諸惡行戒、修諸善行戒、利益眾生戒；羼提波羅蜜有三種，所謂忍諸惡忍、忍諸苦忍、忍諸法忍；毗梨耶波羅蜜有三種，所謂發起精進、修行善法精進、利益眾生精進；禪波羅蜜有三種，所謂無分別寂靜極寂靜對治煩惱受樂行禪、起諸功德禪、起利益眾生禪；般若波羅蜜有三種，所謂觀世諦般若、觀第一義諦般若、觀利益眾生般若。觀世自在！是名諸法波羅蜜各有三種差別應知。」
觀世自在菩薩白佛言：「世尊！以何義故說諸波羅蜜名波羅蜜？」
佛言：「觀世自在！有五種義說名波羅蜜，
【現代漢語翻譯】 現代漢語譯本：『波羅蜜（Pāramitā，到彼岸），依靠智慧波羅蜜（智Pāramitā）能生出世間的般若波羅蜜（Prajñā-pāramitā，智慧到彼岸）。因此，我說智慧波羅蜜與般若波羅蜜是相伴的。』
觀世自在菩薩（Avalokiteśvara Bodhisattva）對佛說：『世尊！世尊為何說六波羅蜜（六Pāramitā）是這樣的次第？』
佛說：『觀世自在！因為前後相依，越來越殊勝的緣故。觀世自在！菩薩遠離受用慾望的心，受持清凈的戒律；受持清凈的戒律后，能忍受各種惡行；能忍受各種惡行后，能成就精進；能成就精進后，能進入各種禪定；能進入各種禪定后，能得到出世間的智慧。觀世自在！因此，我說六波羅蜜應該是這樣的次第，應當知曉。』
觀世自在菩薩對佛說：『世尊！世尊說各種波羅蜜各有幾種差別？』
佛說：『觀世自在！各種波羅蜜各有三種差別。觀世自在！佈施波羅蜜（Dāna-pāramitā）有三種，所謂法施、財施、無畏施；持戒波羅蜜（Śīla-pāramitā）有三種，所謂遠離各種惡行戒、修習各種善行戒、利益眾生戒；忍辱波羅蜜（Kṣānti-pāramitā）有三種，所謂忍受各種惡忍、忍受各種苦忍、忍受各種法忍；精進波羅蜜（Vīrya-pāramitā）有三種，所謂發起精進、修行善法精進、利益眾生精進；禪定波羅蜜（Dhyāna-pāramitā）有三種，所謂無分別寂靜極寂靜對治煩惱受樂行禪、生起各種功德禪、生起利益眾生禪；般若波羅蜜有三種，所謂觀察世俗諦般若、觀察第一義諦般若、觀察利益眾生般若。觀世自在！這名為各種法波羅蜜各有三種差別，應當知曉。』
觀世自在菩薩對佛說：『世尊！以什麼意義的緣故說各種波羅蜜名為波羅蜜？』
佛說：『觀世自在！有五種意義說名為波羅蜜，
【English Translation】 English version: 『Pāramitā (Perfection), relying on Wisdom Pāramitā (Jñāna-pāramitā), can generate the transcendental Prajñā-pāramitā (Perfection of Wisdom). Therefore, I say that Wisdom Pāramitā and Prajñā-pāramitā are companions.』
Avalokiteśvara Bodhisattva asked the Buddha: 『World Honored One! Why does the World Honored One say that the Six Pāramitās are in this order?』
The Buddha said: 『Avalokiteśvara! Because of the preceding and succeeding, each one increasingly surpassing the previous. Avalokiteśvara! Bodhisattvas distance themselves from the mind of enjoying desires, and uphold pure precepts; having upheld pure precepts, they can endure all evils; having endured all evils, they can accomplish diligence; having accomplished diligence, they can enter all meditations; having entered all meditations, they can attain transcendental wisdom. Avalokiteśvara! Therefore, I say that the Six Pāramitās should be known to be in this order.』
Avalokiteśvara Bodhisattva asked the Buddha: 『World Honored One! How many kinds of distinctions does the World Honored One say each of the Pāramitās has?』
The Buddha said: 『Avalokiteśvara! Each of the Pāramitās has three kinds of distinctions. Avalokiteśvara! Dāna-pāramitā (Perfection of Giving) has three kinds, namely, Dharma giving, material giving, and fearlessness giving; Śīla-pāramitā (Perfection of Morality) has three kinds, namely, abstaining from all evil deeds, cultivating all good deeds, and benefiting sentient beings; Kṣānti-pāramitā (Perfection of Patience) has three kinds, namely, enduring all evil endurance, enduring all suffering endurance, and enduring all Dharma endurance; Vīrya-pāramitā (Perfection of Vigor) has three kinds, namely, initiating vigor, cultivating good Dharma vigor, and benefiting sentient beings vigor; Dhyāna-pāramitā (Perfection of Meditation) has three kinds, namely, non-discriminating tranquil extremely tranquil counteracting afflictions enjoying bliss practicing meditation, generating all merit meditation, and generating benefiting sentient beings meditation; Prajñā-pāramitā (Perfection of Wisdom) has three kinds, namely, observing conventional truth Prajñā, observing ultimate truth Prajñā, and observing benefiting sentient beings Prajñā. Avalokiteśvara! These are named the three kinds of distinctions that each of the Dharma Pāramitās has, and should be known.』
Avalokiteśvara Bodhisattva asked the Buddha: 『World Honored One! For what reason are the various Pāramitās called Pāramitās?』
The Buddha said: 『Avalokiteśvara! There are five reasons for calling them Pāramitās,
所謂不著、不悕望、無過、不分別、迴向。觀世自在！不著者，所謂不著諸波羅蜜相違事；不悕望者，于諸波羅蜜受用果報報恩，中無求心；無過者，遠離諸波羅蜜無方便雜染法；不分別者，諸波羅蜜中不如所聞執著自相；迴向者，諸波羅蜜所作所集回取大菩提果故。觀世自在！是故，我說名波羅蜜。」
觀世自在菩薩白佛言：「世尊！諸波羅蜜相違事有幾種？」
佛言：「觀世自在！波羅蜜相違事有六種。何等為六？所謂樂於五欲資生自在，我受樂見功德利自在故；隨身口意行自在故；於他輕惱心不堪忍故；著自身樂故；專念世間散亂行故；於世間中見聞覺知名字分別為勝功德故。觀世自在！是名諸波羅蜜相違事。」
觀世自在菩薩白佛言：「世尊！世尊！何者是諸波羅蜜果報？」
佛言：「觀世自在！諸波羅蜜果報有六種應知。何等為六？所謂得富財故、趣善道故、無怨敵故、不壞多喜樂故、常為眾生主故、不害自身故、大威德力故。觀世自在！是名諸波羅蜜六種果報。」
觀世自在菩薩白佛言：「世尊！何者是諸波羅蜜雜染法？」
佛言：「觀世自在！諸波羅蜜有四種不如法行，名為雜染。何等為四？所謂無慈心行故、不正念行故、不斷惡行故、不至心行故。」
【現代漢語翻譯】 現代漢語譯本 所謂『不著』（不執著）、『不悕望』（不希望）、『無過』（沒有過失）、『不分別』（沒有分別）、『迴向』（迴向）。觀世自在（Avalokiteshvara）！『不著』，就是不執著于與諸波羅蜜（paramita，到彼岸）之相違背的事情；『不悕望』，就是對於諸波羅蜜的受用、果報、報恩，心中沒有求取之心；『無過』，就是遠離諸波羅蜜中沒有方便的雜染法；『不分別』，就是在諸波羅蜜中不如所聞那樣執著于自相；『迴向』，就是將諸波羅蜜所作所集的回取到大菩提果的緣故。觀世自在（Avalokiteshvara）！因此，我才說名為波羅蜜（paramita，到彼岸）。』
觀世自在菩薩（Avalokiteshvara Bodhisattva）對佛說：『世尊！諸波羅蜜（paramita，到彼岸）相違背的事情有幾種？』
佛說：『觀世自在（Avalokiteshvara）！波羅蜜（paramita，到彼岸）相違背的事情有六種。哪六種？就是樂於五欲資生自在，因為我受樂見功德利自在的緣故；隨身口意行自在的緣故；對於他人輕慢惱害的心不能堪忍的緣故；執著自身快樂的緣故；專念世間散亂行為的緣故；在世間中見聞覺知名字分別認為是殊勝功德的緣故。觀世自在（Avalokiteshvara）！這叫做諸波羅蜜（paramita，到彼岸）相違背的事情。』
觀世自在菩薩（Avalokiteshvara Bodhisattva）對佛說：『世尊！世尊！什麼是諸波羅蜜（paramita，到彼岸）的果報？』
佛說：『觀世自在（Avalokiteshvara）！諸波羅蜜（paramita，到彼岸）的果報有六種應當知道。哪六種？就是得到富裕的財富的緣故、趣向善道的緣故、沒有怨敵的緣故、不壞多喜樂的緣故、常為眾生之主的緣故、不損害自身的緣故、有大威德力的緣故。觀世自在（Avalokiteshvara）！這叫做諸波羅蜜（paramita，到彼岸）的六種果報。』
觀世自在菩薩（Avalokiteshvara Bodhisattva）對佛說：『世尊！什麼是諸波羅蜜（paramita，到彼岸）的雜染法？』
佛說：『觀世自在（Avalokiteshvara）！諸波羅蜜（paramita，到彼岸）有四種不如法行，叫做雜染。哪四種？就是沒有慈心行的緣故、不正念行的緣故、不斷惡行的緣故、不至心行的緣故。』
【English Translation】 English version 『So-called 『non-attachment』 (not clinging), 『non-expectation』 (not hoping), 『faultlessness』 (without fault), 『non-discrimination』 (without distinction), 『dedication』 (merit transference). Avalokiteshvara! 『Non-attachment』 means not being attached to things contrary to the Paramitas (paramita, perfection, going to the other shore); 『non-expectation』 means having no seeking mind regarding the enjoyment, fruition, and gratitude of the Paramitas; 『faultlessness』 means being far from the impure dharmas mixed with non-expedient means in the Paramitas; 『non-discrimination』 means not clinging to self-characteristics in the Paramitas as one has heard; 『dedication』 means dedicating what is done and accumulated by the Paramitas to attain the great Bodhi fruit. Avalokiteshvara! Therefore, I call it Paramita.』
Avalokiteshvara Bodhisattva asked the Buddha: 『World Honored One! How many kinds of things are contrary to the Paramitas (paramita, perfection, going to the other shore)?』
The Buddha said: 『Avalokiteshvara! There are six kinds of things contrary to the Paramitas (paramita, perfection, going to the other shore). What are the six? They are: delighting in the self-mastery of the five desires and resources, because I enjoy seeing the merits and benefits of self-mastery; following the self-mastery of body, speech, and mind; being unable to endure the contempt and annoyance of others; being attached to one's own pleasure; being solely mindful of worldly distractions; and regarding the names and distinctions of what is seen, heard, felt, and known in the world as superior merits. Avalokiteshvara! These are called things contrary to the Paramitas (paramita, perfection, going to the other shore).』
Avalokiteshvara Bodhisattva asked the Buddha: 『World Honored One! World Honored One! What are the fruits of the Paramitas (paramita, perfection, going to the other shore)?』
The Buddha said: 『Avalokiteshvara! There are six kinds of fruits of the Paramitas (paramita, perfection, going to the other shore) that should be known. What are the six? They are: obtaining wealth, going to good paths, having no enemies, having indestructible joy and happiness, always being the master of sentient beings, not harming oneself, and having great power and virtue. Avalokiteshvara! These are called the six kinds of fruits of the Paramitas (paramita, perfection, going to the other shore).』
Avalokiteshvara Bodhisattva asked the Buddha: 『World Honored One! What are the defilements of the Paramitas (paramita, perfection, going to the other shore)?』
The Buddha said: 『Avalokiteshvara! There are four kinds of unwholesome conduct in the Paramitas (paramita, perfection, going to the other shore) that are called defilements. What are the four? They are: acting without compassion, acting without right mindfulness, not ceasing evil conduct, and not acting with utmost sincerity.』
觀世自在菩薩白佛言：「世尊！何者是不正思惟？」
佛言：「觀世自在！所謂修行諸波羅蜜離餘波羅蜜行，是名不正思惟。」
觀世自在菩薩白佛言：「世尊！何者是菩薩無方便修行？」
佛言：「觀世自在！若菩薩修波羅蜜行攝取眾生，但施飲食、資生等樂以為滿足，而不能令離不善處、置於善處，是名菩薩無方便修行。何以故？觀世自在！非施飲食如是等樂名為利益。觀世自在！譬如糞穢，若多、若少，無人能令生香美氣。觀世自在！如是，一切有為行苦、一切眾生自性諸苦，飲食、資生攝取眾生不可為樂。觀世自在！若置眾生在於第一上善法中究竟樂處，名為攝取與大利益。」
觀世自在菩薩白佛言：「世尊！世尊！此諸波羅蜜有幾種清凈？」
佛言：「觀世自在！我不說離五種清凈更有清凈。觀世自在！而我依此五種清凈略廣說諸波羅蜜清凈之相。
「觀世自在！何者是略說諸波羅蜜清凈之相？觀世自在！一切波羅蜜有七種清凈。何等為七？所謂菩薩離我說法，復於他邊不求智慧故；此見諸法不生執著，知一切法能取大菩提故；不生異意、異疑故；不自讚嘆、不毀他人故；不欺、不憍慢、不放逸故；得少善法不生滿足心故；得此諸法，於他人邊不生嫉妒、慳吝心故。
【現代漢語翻譯】 現代漢語譯本 觀世自在菩薩（Avalokiteśvara Bodhisattva）對佛說：『世尊！什麼是不正思惟？』 佛說：『觀世自在！所謂的修行諸波羅蜜（paramita，意為「到彼岸」），卻脫離其他波羅蜜的修行，這叫做不正思惟。』 觀世自在菩薩對佛說：『世尊！什麼是菩薩沒有方便的修行？』 佛說：『觀世自在！如果菩薩修行波羅蜜時攝取眾生，只是施予飲食、資生等快樂就以為滿足，而不能使眾生脫離不善之處、安置於善良之處，這叫做菩薩沒有方便的修行。為什麼呢？觀世自在！施予飲食等快樂不能算是真正的利益。觀世自在！譬如糞穢，無論多少，沒有人能使它產生香美的氣味。觀世自在！如此，一切有為的行苦、一切眾生自性中的諸苦，用飲食、資生來攝取眾生不能算是真正的快樂。觀世自在！如果能將眾生安置在第一等最上等的善法中，達到究竟的快樂之處，這才能算是攝取眾生，給予他們最大的利益。』 觀世自在菩薩對佛說：『世尊！世尊！這些波羅蜜有幾種清凈？』 佛說：『觀世自在！我不說除了五種清凈之外還有其他的清凈。觀世自在！我依據這五種清凈，簡略而廣泛地說明諸波羅蜜清凈的相狀。』 『觀世自在！什麼是簡略說明諸波羅蜜清凈的相狀？觀世自在！一切波羅蜜有七種清凈。是哪七種呢？就是菩薩不執著于「我」的說法，並且不向他人尋求智慧；因此見到諸法不生執著，知道一切法能夠取得大菩提（bodhi，意為「覺悟」）；不產生不同的想法、不同的疑惑；不自我讚歎、不譭謗他人；不欺騙、不驕慢、不放逸；得到少許善法不生滿足之心；得到這些法，對於他人不生嫉妒、慳吝之心。』
【English Translation】 English version Avalokiteśvara Bodhisattva said to the Buddha: 'World Honored One, what is incorrect thinking?' The Buddha said: 'Avalokiteśvara, so-called practicing the various pāramitās (perfections, going to the other shore) while separating from the practice of other pāramitās, this is called incorrect thinking.' Avalokiteśvara Bodhisattva said to the Buddha: 'World Honored One, what is a Bodhisattva's practice without skillful means?' The Buddha said: 'Avalokiteśvara, if a Bodhisattva, while practicing pāramitās, gathers beings, but is satisfied with merely giving food, drink, and other comforts, and cannot lead them away from unwholesome states and place them in wholesome states, this is called a Bodhisattva's practice without skillful means. Why? Avalokiteśvara, giving food and such comforts is not considered true benefit. Avalokiteśvara, for example, like filth, whether much or little, no one can make it produce a fragrant and pleasant scent. Avalokiteśvara, likewise, all conditioned suffering, all the inherent sufferings of beings, using food and comforts to gather beings cannot be considered true happiness. Avalokiteśvara, if one places beings in the foremost and supreme wholesome Dharma, in a place of ultimate happiness, this is called gathering beings and giving them the greatest benefit.' Avalokiteśvara Bodhisattva said to the Buddha: 'World Honored One, World Honored One, how many kinds of purity do these pāramitās have?' The Buddha said: 'Avalokiteśvara, I do not say there is any purity apart from these five kinds of purity. Avalokiteśvara, I rely on these five kinds of purity to briefly and extensively explain the characteristics of the purity of the various pāramitās.' 'Avalokiteśvara, what is the brief explanation of the characteristics of the purity of the various pāramitās? Avalokiteśvara, all pāramitās have seven kinds of purity. What are the seven? They are: the Bodhisattva does not cling to the notion of 'I' in teaching the Dharma, and does not seek wisdom from others; therefore, seeing all dharmas, they do not give rise to attachment, knowing that all dharmas can attain great Bodhi (enlightenment); they do not give rise to different ideas or different doubts; they do not praise themselves or disparage others; they are not deceitful, arrogant, or lax; they do not become complacent with obtaining a little good Dharma; having obtained these dharmas, they do not give rise to jealousy or stinginess towards others.'
觀世自在！是名略說諸波羅蜜七種清凈應知。
「觀世自在！我復廣說諸波羅蜜清凈之相，依彼七種說諸波羅蜜清凈。何等七種？觀世自在！我說諸菩薩摩訶薩檀波羅蜜七種清凈，如實修行。何等為七？所謂依悲心施清凈、施清凈即戒清凈、見清凈、心清凈、口清凈、智清凈、意清凈。是名檀波羅蜜七種清凈應知。
「觀世自在！如是，戒波羅蜜有七種清凈。何等為七？所謂菩薩摩訶薩于菩薩受持戒、如實知一切戒、如實能知離諸過法、彼法恒持堅固戒、至心戒、常隨順戒、于諸學中如實持戒。觀世自在！是名戒波羅蜜七種清凈，應知。
「觀世自在！如是，羼提波羅蜜有七種清凈。何等為七？所謂菩薩自信業報，于諸一切不饒益事心不瞋恨；若罵、若瞋、若打，一切惡事來加其身，不生報心、不懷結恨；若彼求悔應時即受不令他惱；不求他求、不為有畏、不為飲食而行忍辱；于受他恩不忘還報。觀世自在！是名忍辱波羅蜜七種清凈應知。
「觀世自在！毗梨耶波羅蜜有七種清凈。何等為七？所謂菩薩如實知精進平等故、不為精進自高下他故、身體安住如山不動故、常勤精進故、心不怯弱故、所行堅固故、于諸善法起精進心不休息故。觀世自在！是名毗梨耶波羅蜜七種清凈應知。
「
【現代漢語翻譯】 觀世自在（Avalokiteshvara）！這被稱為簡略地說明了七種清凈的諸波羅蜜（paramita，意為「到彼岸」）。
『觀世自在（Avalokiteshvara）！我再次廣泛地說明諸波羅蜜（paramita）清凈的相狀，依據這七種來說明諸波羅蜜（paramita）的清凈。哪七種呢？觀世自在（Avalokiteshvara）！我說諸菩薩摩訶薩（bodhisattva-mahasattva，意為「偉大的菩薩」）的檀波羅蜜（dāna-pāramitā，意為「佈施到彼岸」）有七種清凈，如實地修行。哪七種呢？就是依悲心施清凈、施清凈即戒清凈、見清凈、心清凈、口清凈、智清凈、意清凈。這被稱為檀波羅蜜（dāna-pāramitā）的七種清凈，應當知道。
『觀世自在（Avalokiteshvara）！像這樣，戒波羅蜜（śīla-pāramitā，意為「持戒到彼岸」）有七種清凈。哪七種呢？就是菩薩摩訶薩（bodhisattva-mahasattva）于菩薩受持戒、如實知一切戒、如實能知離諸過法、彼法恒持堅固戒、至心戒、常隨順戒、于諸學中如實持戒。觀世自在（Avalokiteshvara）！這被稱為戒波羅蜜（śīla-pāramitā）的七種清凈，應當知道。
『觀世自在（Avalokiteshvara）！像這樣，羼提波羅蜜（kṣānti-pāramitā，意為「忍辱到彼岸」）有七種清凈。哪七種呢？就是菩薩自信業報，于諸一切不饒益事心不瞋恨；若罵、若瞋、若打，一切惡事來加其身，不生報心、不懷結恨；若彼求悔應時即受不令他惱；不求他求、不為有畏、不為飲食而行忍辱；于受他恩不忘還報。觀世自在（Avalokiteshvara）！這被稱為忍辱波羅蜜（kṣānti-pāramitā）的七種清凈，應當知道。
『觀世自在（Avalokiteshvara）！毗梨耶波羅蜜（vīrya-pāramitā，意為「精進到彼岸」）有七種清凈。哪七種呢？就是菩薩如實知精進平等故、不為精進自高下他故、身體安住如山不動故、常勤精進故、心不怯弱故、所行堅固故、于諸善法起精進心不休息故。觀世自在（Avalokiteshvara）！這被稱為毗梨耶波羅蜜（vīrya-pāramitā）的七種清凈，應當知道。
【English Translation】 Avalokiteshvara! This is called a brief explanation of the seven kinds of purity of the perfections (paramita, meaning 'to the other shore').
'Avalokiteshvara! I will again extensively explain the characteristics of the purity of the perfections (paramita), and based on these seven, I will explain the purity of the perfections (paramita). What are the seven? Avalokiteshvara! I say that the giving perfection (dāna-pāramitā, meaning 'perfection of giving') of the bodhisattva-mahasattvas (bodhisattva-mahasattva, meaning 'great bodhisattva') has seven kinds of purity, which they cultivate in accordance with reality. What are the seven? They are: purity of giving based on compassion, purity of giving which is purity of discipline, purity of view, purity of mind, purity of speech, purity of wisdom, and purity of intention. This is called the seven kinds of purity of the giving perfection (dāna-pāramitā), and should be known.
'Avalokiteshvara! Thus, the discipline perfection (śīla-pāramitā, meaning 'perfection of discipline') has seven kinds of purity. What are the seven? They are: the bodhisattva-mahasattva (bodhisattva-mahasattva) upholds the precepts of a bodhisattva, truly knows all the precepts, truly knows how to be free from all faults, constantly maintains these precepts firmly, wholeheartedly observes the precepts, constantly follows the precepts, and truly upholds the precepts in all learning. Avalokiteshvara! This is called the seven kinds of purity of the discipline perfection (śīla-pāramitā), and should be known.
'Avalokiteshvara! Thus, the patience perfection (kṣānti-pāramitā, meaning 'perfection of patience') has seven kinds of purity. What are the seven? They are: the bodhisattva trusts in the retribution of karma, and does not become angry at all unfavorable events; if scolded, angered, or beaten, and all evil things come upon their body, they do not give rise to thoughts of retaliation, nor harbor resentment; if others seek repentance, they immediately accept it and do not cause them distress; they do not seek others to seek repentance, do not practice patience out of fear, or for food and drink; and they do not forget to repay kindness received. Avalokiteshvara! This is called the seven kinds of purity of the patience perfection (kṣānti-pāramitā), and should be known.
'Avalokiteshvara! The vigor perfection (vīrya-pāramitā, meaning 'perfection of vigor') has seven kinds of purity. What are the seven? They are: the bodhisattva truly knows the equality of vigor, does not become arrogant or belittle others because of vigor, their body remains stable like a mountain, they are constantly diligent, their mind is not timid, their actions are firm, and they constantly arouse a mind of vigor towards all good dharmas without resting. Avalokiteshvara! This is called the seven kinds of purity of the vigor perfection (vīrya-pāramitā), and should be known.'
觀世自在！禪波羅蜜有七種清凈。何等為七？所謂菩薩善決定知諸相三昧禪波羅蜜、滿足三昧禪波羅蜜、如實知二分三昧禪波羅蜜、如實知隨順三昧去禪波羅蜜、不依止三昧禪波羅蜜、善練諸業所作善三昧禪波羅蜜、觀菩薩藏無量三昧禪波羅蜜。觀世自在！是名禪波羅蜜七種清凈應知。
「觀世自在！般若波羅蜜有七種清凈。何等為七？所謂離有、無謗，中道般若，依般若力如實能知三解脫義，謂空、無相、無愿；如實能知三種：分別、他力、第一義諦；如實能知三種：名相、生相、第一義相自體；如實能知世諦五明處；如實能知第一義諦；於七種真如不分別、不戲論；一味多修行無量差別觀法、奢摩他、毗婆舍那；隨聞如實修行成就。觀世自在！是名般若波羅蜜七種清凈應知。」
觀世自在菩薩白佛言：「世尊！世尊！此五種觀，一一觀有何等業？」
佛言：「觀世自在！此五種觀各有五業應知。何等為五？所謂菩薩不著現報，常至心行諸波羅蜜，不放逸故；不悕望報恩，攝取未來，不放逸故；無諸過失，能善滿足、善清凈、善白凈，修諸波羅蜜故；依無分別巧方便，速滿諸波羅蜜故；依迴向力，一切生處得善果報，依彼如實修行諸波羅蜜不盡，乃至得阿耨多羅三藐三菩提故。觀世自在！是名菩
【現代漢語翻譯】 現代漢語譯本：觀世自在（Avalokiteshvara）！禪波羅蜜（Dhyana Paramita，禪定到彼岸）有七種清凈。哪七種呢？ 也就是菩薩善於決定了解諸相的三昧禪波羅蜜、滿足的三昧禪波羅蜜、如實瞭解二分的三昧禪波羅蜜、如實瞭解隨順的三昧去禪波羅蜜、不依止的三昧禪波羅蜜、善於練習諸業所作的善三昧禪波羅蜜、觀察菩薩藏無量的三昧禪波羅蜜。觀世自在（Avalokiteshvara）！ 這就叫做禪波羅蜜（Dhyana Paramita，禪定到彼岸）的七種清凈，應當知曉。
觀世自在（Avalokiteshvara）！般若波羅蜜（Prajna Paramita，智慧到彼岸）有七種清凈。哪七種呢？ 也就是遠離有、無的誹謗，中道的般若，依靠般若的力量如實能夠了解三解脫義，即空、無相、無愿；如實能夠了解三種：分別、他力、第一義諦；如實能夠了解三種：名相、生相、第一義相自體；如實能夠了解世俗諦的五明處；如實能夠了解第一義諦；對於七種真如不分別、不戲論；以一味修行多種無量的差別觀法、奢摩他（Samatha，止）、毗婆舍那（Vipassana，觀）；隨著聽聞如實修行成就。觀世自在（Avalokiteshvara）！ 這就叫做般若波羅蜜（Prajna Paramita，智慧到彼岸）的七種清凈，應當知曉。
觀世自在菩薩（Avalokiteshvara Bodhisattva）對佛說：『世尊！世尊！這五種觀，每一種觀有什麼樣的業呢？』
佛說：『觀世自在（Avalokiteshvara）！這五種觀各有五種業，應當知曉。哪五種呢？ 也就是菩薩不執著于現世的果報，常常至誠地修行諸波羅蜜（Paramita，到彼岸），因為不放逸的緣故；不希望得到報恩，攝取未來，因為不放逸的緣故；沒有各種過失，能夠很好地滿足、很好地清凈、很好地白凈，修習諸波羅蜜（Paramita，到彼岸）的緣故；依靠無分別的巧妙方便，迅速圓滿諸波羅蜜（Paramita，到彼岸）的緣故；依靠迴向的力量，在一切生處得到好的果報，依靠這些如實地修行諸波羅蜜（Paramita，到彼岸）不會窮盡，乃至得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的緣故。觀世自在（Avalokiteshvara）！ 這就叫做菩
【English Translation】 English version: Avalokiteshvara! The Dhyana Paramita (Perfection of Meditation) has seven kinds of purity. What are the seven? They are: the Bodhisattva's skillful and decisive understanding of the Samadhi Dhyana Paramita of all forms, the Samadhi Dhyana Paramita of fulfillment, the Samadhi Dhyana Paramita of truly knowing the two divisions, the Samadhi Dhyana Paramita of truly knowing the going-to-Dhyana in accordance, the Samadhi Dhyana Paramita of non-reliance, the Samadhi Dhyana Paramita of skillfully practicing the good Samadhi made by all actions, and the Samadhi Dhyana Paramita of observing the immeasurable Samadhi of the Bodhisattva's treasury. Avalokiteshvara! These are called the seven kinds of purity of the Dhyana Paramita (Perfection of Meditation), which should be known.
Avalokiteshvara! The Prajna Paramita (Perfection of Wisdom) has seven kinds of purity. What are the seven? They are: being free from the slander of existence and non-existence, the Prajna of the Middle Way, relying on the power of Prajna to truly know the meaning of the three liberations, namely emptiness, signlessness, and wishlessness; truly knowing the three: discrimination, other-power, and the ultimate truth; truly knowing the three: name and form, arising and form, and the self-nature of the ultimate truth; truly knowing the five sciences of worldly truth; truly knowing the ultimate truth; not discriminating or engaging in conceptual proliferation regarding the seven kinds of Suchness; cultivating immeasurable differentiated contemplation, Samatha (tranquility), and Vipassana (insight) in a single flavor; and achieving accomplishment by truly practicing according to what is heard. Avalokiteshvara! These are called the seven kinds of purity of the Prajna Paramita (Perfection of Wisdom), which should be known.
Avalokiteshvara Bodhisattva said to the Buddha: 'World Honored One! World Honored One! What are the karmic results of each of these five contemplations?'
The Buddha said: 'Avalokiteshvara! These five contemplations each have five karmic results, which should be known. What are the five? They are: the Bodhisattva does not cling to immediate rewards, constantly and sincerely practices the Paramitas (Perfections), because of non-negligence; does not hope for repayment of kindness, gathers for the future, because of non-negligence; is without faults, able to perfectly fulfill, perfectly purify, and perfectly whiten, because of cultivating the Paramitas (Perfections); relies on non-discriminating skillful means, quickly fulfilling the Paramitas (Perfections); relies on the power of dedication, obtaining good karmic results in all births, relying on these to truly practice the Paramitas (Perfections) without exhaustion, until attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Avalokiteshvara! This is called the Bodh'
薩諸波羅蜜差別業應知。」
觀世自在菩薩白佛言：「世尊！世尊！此諸波羅蜜何者最勝？」
佛言：「觀世自在！所謂不吝資財、不著果報、迴向大菩提，觀世自在！是名最勝應知。」
觀世自在言：「世尊！何者是無染法？」
佛言：「所謂無諸過、無分別，是名無染法應知。」
觀世自在言：「世尊！何者為明妙？」
佛言：「所謂緣滅諸法應知。」
觀世自在菩薩白佛言：「世尊！世尊！何者是菩薩不動地？」
佛言：「觀世自在！菩薩入初歡喜地，具足大力，不退諸法，是名菩薩不動地應知。」
觀世自在言：「世尊！何等法是善清凈法？」
佛言：「所謂滿足十地乃至滿足佛地應知。」
觀世自在菩薩白佛言：「世尊！世尊！何故菩薩諸波羅蜜不盡，愛樂果報亦不盡？」
佛言：「所謂迭相因生妙果應知。」
深密解脫經卷第四 大正藏第 16 冊 No. 0675 深密解脫經
深密解脫經卷第五
元魏天竺三藏菩提流支譯聖者觀世自在菩薩問品之二
聖者觀世自在菩薩白佛言：「世尊！世尊！何故諸菩薩心不多樂諸波羅蜜果報，而多樂諸波羅蜜行？」
佛言：「觀世自在！有五種
【現代漢語翻譯】 現代漢語譯本：『薩諸波羅蜜差別業應知。』
觀世自在菩薩（Avalokiteśvara Bodhisattva）對佛說：『世尊！世尊！這些波羅蜜（Pāramitā，到彼岸）中哪個最殊勝？』
佛說：『觀世自在！所謂不吝惜資財、不執著果報、迴向大菩提（Mahābodhi，偉大的覺悟），觀世自在！這叫做最殊勝，應當知道。』
觀世自在說：『世尊！什麼是無染法？』
佛說：『所謂沒有各種過失、沒有分別，這叫做無染法，應當知道。』
觀世自在說：『世尊！什麼是明妙？』
佛說：『所謂緣滅諸法，應當知道。』
觀世自在菩薩對佛說：『世尊！世尊！什麼是菩薩不動地？』
佛說：『觀世自在！菩薩進入初歡喜地，具足大力，不退轉各種法，這叫做菩薩不動地，應當知道。』
觀世自在說：『世尊！什麼法是善清凈法？』
佛說：『所謂滿足十地乃至滿足佛地，應當知道。』
觀世自在菩薩對佛說：『世尊！世尊！為什麼菩薩的各種波羅蜜不會窮盡，喜愛果報也不會窮盡？』
佛說：『所謂互相因生妙果，應當知道。』
《深密解脫經》卷第四 大正藏第16冊 No. 0675 《深密解脫經》
《深密解脫經》卷第五
元魏天竺三藏菩提流支譯《聖者觀世自在菩薩問品》之二
聖者觀世自在菩薩對佛說：『世尊！世尊！為什麼諸菩薩的心不那麼喜歡各種波羅蜜的果報，而更喜歡各種波羅蜜的修行？』
佛說：『觀世自在！有五種……』
【English Translation】 English version: 『The different karmas of all the Pāramitās (perfections) should be known.』
Avalokiteśvara Bodhisattva (the Bodhisattva Who Observes the Sounds of the World) said to the Buddha: 『World Honored One! World Honored One! Among all these Pāramitās, which one is the most supreme?』
The Buddha said: 『Avalokiteśvara! That which is called not being stingy with wealth, not being attached to karmic rewards, and dedicating merit towards Great Bodhi (supreme enlightenment), Avalokiteśvara! This is called the most supreme, it should be known.』
Avalokiteśvara said: 『World Honored One! What is undefiled dharma?』
The Buddha said: 『That which is without faults and without discriminations, this is called undefiled dharma, it should be known.』
Avalokiteśvara said: 『World Honored One! What is bright and wonderful?』
The Buddha said: 『That which is the cessation of conditioned dharmas, it should be known.』
Avalokiteśvara Bodhisattva said to the Buddha: 『World Honored One! World Honored One! What is the immovable ground of a Bodhisattva?』
The Buddha said: 『Avalokiteśvara! When a Bodhisattva enters the first Joyful Ground, possesses great strength, and does not regress from any dharma, this is called the immovable ground of a Bodhisattva, it should be known.』
Avalokiteśvara said: 『World Honored One! What dharma is good and pure?』
The Buddha said: 『That which fulfills the ten grounds and even fulfills the Buddha ground, it should be known.』
Avalokiteśvara Bodhisattva said to the Buddha: 『World Honored One! World Honored One! Why do the various Pāramitās of the Bodhisattvas not come to an end, and the love for karmic rewards also does not come to an end?』
The Buddha said: 『That which arises mutually as the cause of wonderful fruits, it should be known.』
The Deep Secret Liberation Sutra, Volume Four Taisho Tripitaka Volume 16, No. 0675, The Deep Secret Liberation Sutra
The Deep Secret Liberation Sutra, Volume Five
Translated by the Tripiṭaka Master Bodhiruci from India of the Yuan Wei Dynasty, Chapter Two on the Questions of the Holy Avalokiteśvara Bodhisattva
The Holy Avalokiteśvara Bodhisattva said to the Buddha: 『World Honored One! World Honored One! Why do the minds of the Bodhisattvas not delight so much in the karmic rewards of the various Pāramitās, but delight more in the practice of the various Pāramitās?』
The Buddha said: 『Avalokiteśvara! There are five kinds of...』
法。何等為五？所謂樂於增上歡喜樂故、攝取自利利他故、樂未來世樂報恩故、不染諸法故、不失彼法故，應知。」
觀世自在菩薩白佛言：「世尊！世尊！此諸波羅蜜各有幾種勝妙之力？」
佛言：「觀世自在！此諸波羅蜜各有四種妙力應知。何等為四？一謂菩薩修行諸波羅蜜，遠離慳嫉心、遠離破戒心、遠離瞋心、遠離懈怠心、遠離散亂心，遠離諸見心故；能成就阿耨多羅三藐三菩提諸功德故；現身攝取自身他身故；于未來世能得廣大無盡愛果報故。」
觀世自在菩薩白佛言：「世尊！世尊！此諸波羅蜜，何等為因？何等為果？何等為力？」
佛言：「觀世自在！大悲為因、愛樂攝取眾生為果、能滿足菩提為力，應知。」
觀世自在菩薩白佛言：「世尊！世尊！若諸菩薩一切資財隨心所用不可窮盡，菩薩復有大悲愍心，何故世間貧窮眾生受種種苦？」
佛言：「觀世自在！此諸眾生自業罪過。菩薩大悲，常欲與諸一切眾生無盡富樂，常懷憐愍，堅固不動。觀世自在！若諸眾生無自罪障，世間無有貧窮眾生。
「觀世自在！譬如一切諸餓鬼等為渴逼惱，往見一切諸河、大海悉皆干竭。此非諸河、大海過咎，是諸餓鬼自罪業報。諸菩薩等施諸眾生一切資財，如彼大海無有
【現代漢語翻譯】 現代漢語譯本：佛說：『什麼是五種樂？ 所謂樂於增上歡喜樂的緣故，攝取自利利他的緣故，樂於未來世樂報恩的緣故，不染著諸法的緣故，不失去這些法的緣故，應當知曉。』
觀世自在菩薩（Avalokiteśvara Bodhisattva，意為觀世音菩薩）對佛說：『世尊！世尊！這些波羅蜜（pāramitā，意為到彼岸）各有幾種殊勝微妙的力量？』
佛說：『觀世自在！這些波羅蜜各有四種妙力應當知曉。什麼是四種？一是菩薩修行諸波羅蜜，遠離慳吝嫉妒之心、遠離破戒之心、遠離嗔恨之心、遠離懈怠之心、遠離散亂之心，遠離各種邪見之心；能成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，意為無上正等正覺）的各種功德；現世就能攝取自身和他身；在未來世能得到廣大無盡的愛果報。』
觀世自在菩薩對佛說：『世尊！世尊！這些波羅蜜，什麼是因？什麼是果？什麼又是力？』
佛說：『觀世自在！大悲為因，愛樂攝取眾生為果，能滿足菩提為力，應當知曉。』
觀世自在菩薩對佛說：『世尊！世尊！如果各位菩薩的一切資財都能隨心所用，不可窮盡，菩薩又具有大悲憫之心，為什麼世間貧窮的眾生還要遭受種種苦難？』
佛說：『觀世自在！這是因為這些眾生自身的業力罪過。菩薩的大悲心，常常想要給予一切眾生無盡的富樂，常常懷有憐憫之心，堅定不動搖。觀世自在！如果眾生沒有自身的罪業障礙，世間就不會有貧窮的眾生。
『觀世自在！譬如一切餓鬼等為飢渴所逼迫，前去觀看一切河流、大海，卻發現全都乾涸了。這並非是河流、大海的過錯，而是這些餓鬼自身罪業的果報。諸位菩薩施捨給眾生一切資財，就像大海一樣沒有'
【English Translation】 English version: The Buddha said: 'What are the five kinds of joy? They are: joy in increasing happiness, embracing self-benefit and benefiting others, joy in future rewards and repaying kindness, non-attachment to all dharmas, and not losing these dharmas. These should be known.'
Avalokiteśvara Bodhisattva (meaning the Bodhisattva who perceives the sounds of the world) said to the Buddha: 'World Honored One! World Honored One! How many kinds of excellent and subtle powers do these pāramitās (meaning perfections or 'to the other shore') each possess?'
The Buddha said: 'Avalokiteśvara! These pāramitās each have four kinds of wonderful powers that should be known. What are the four? First, when Bodhisattvas cultivate these pāramitās, they are far from stinginess and jealousy, far from breaking precepts, far from anger, far from laziness, far from distraction, and far from wrong views. They can accomplish all the merits of Anuttarā-samyak-saṃbodhi (meaning unsurpassed, complete and perfect enlightenment). They can embrace themselves and others in this very life. And in future lives, they can obtain vast and inexhaustible rewards of love.'
Avalokiteśvara Bodhisattva said to the Buddha: 'World Honored One! World Honored One! What is the cause, what is the result, and what is the power of these pāramitās?'
The Buddha said: 'Avalokiteśvara! Great compassion is the cause, loving and embracing sentient beings is the result, and the ability to fulfill Bodhi (enlightenment) is the power. This should be known.'
Avalokiteśvara Bodhisattva said to the Buddha: 'World Honored One! World Honored One! If all the resources of the Bodhisattvas can be used at will and are inexhaustible, and the Bodhisattvas also have great compassion, why do poor sentient beings in the world still suffer all kinds of hardships?'
The Buddha said: 'Avalokiteśvara! This is due to the sinful karma of these sentient beings themselves. The great compassion of the Bodhisattvas always desires to give all sentient beings endless wealth and happiness, and they always cherish compassion, steadfast and unmoving. Avalokiteśvara! If sentient beings did not have their own karmic obstacles, there would be no poor sentient beings in the world.'
'Avalokiteśvara! For example, when all hungry ghosts are tormented by thirst, they go to see all the rivers and oceans, but find that they are all dried up. This is not the fault of the rivers and oceans, but the result of the hungry ghosts' own sinful karma. The Bodhisattvas give all resources to sentient beings, like the great ocean without'
過咎；而諸眾生受貧窮苦，如彼餓鬼自作惡業有如是報，非菩薩過。」
觀世自在菩薩白佛言：「世尊！世尊！菩薩何等波羅蜜取諸法無體相？」
佛言：「觀世自在！般若波羅蜜取諸法無體相。」
觀世自在言：「世尊！若菩薩般若波羅蜜取諸法無體相者，世尊！何故般若波羅蜜不取諸法有體相？」
佛言：「觀世自在！我說取無體相，無體相者，汝當莫著言語。何以故？無體相法離諸一切名字、言語，內身證法，不可以名字、章句說，我依名字說言般若取諸法無體相。」
觀世自在菩薩白佛言：「世尊！如世尊說諸波羅蜜、隨近波羅蜜、大波羅蜜。世尊！何者是波羅蜜？何者是近波羅蜜？何者是大波羅蜜？」
佛言：「觀世自在！菩薩從無量劫修行佈施等諸波羅蜜，畢竟能得一切善法，而彼菩薩具煩惱性現行於心，而彼煩惱不能染菩薩，而菩薩能降伏煩惱——謂信行地——于軟中信心而修諸行，是名波羅蜜。
「觀世自在！復有無量劫時畢竟修行增上善法，心行煩惱，而彼菩薩能伏煩惱、煩惱不能降伏菩薩，謂未入初地應知，觀世自在！是名近波羅蜜。
「複次，觀世自在！菩薩于無量劫畢竟修行上上善法，彼菩薩一切煩惱不行於心，所謂初地至八地、第十地
【現代漢語翻譯】 過失；而所有眾生遭受貧窮困苦，就像那些餓鬼因為自己造作惡業而有這樣的報應，這不是菩薩的過錯。'
觀世自在菩薩（Avalokitesvara Bodhisattva）對佛說：'世尊！世尊！菩薩以何種波羅蜜（pāramitā，到彼岸）來認知諸法沒有實體和形相？'
佛說：'觀世自在！以般若波羅蜜（prajñā-pāramitā，智慧到彼岸）來認知諸法沒有實體和形相。'
觀世自在說：'世尊！如果菩薩以般若波羅蜜來認知諸法沒有實體和形相，世尊！為什麼般若波羅蜜不認知諸法有實體和形相呢？'
佛說：'觀世自在！我說認知沒有實體和形相，對於沒有實體和形相這件事，你應該不要執著于言語。為什麼呢？因為沒有實體和形相的法，是遠離一切名字和言語的，是內心親自證悟的法，不可以用名字和章句來說明。我只是依著名字來說，般若認知諸法沒有實體和形相。'
觀世自在菩薩對佛說：'世尊！就像世尊所說的諸波羅蜜、隨近波羅蜜、羅蜜。世尊！什麼是波羅蜜？什麼是近波羅蜜？什麼是羅蜜？'
佛說：'觀世自在！菩薩從無量劫以來修行佈施等各種波羅蜜，最終能夠獲得一切善法，而這位菩薩雖然具有煩惱的性質，並且在心中顯現，但是這些煩惱不能夠染污菩薩，而且菩薩能夠降伏煩惱——指的是信行地（śraddhānusārin）的菩薩——對於軟弱和中等的信心而修習各種行為，這叫做波羅蜜。
'觀世自在！又有無量劫的時間，最終修行增長的善法，心中生起煩惱，但是這位菩薩能夠降伏煩惱，煩惱不能夠降伏菩薩，指的是尚未進入初地（bhūmi，歡喜地）的菩薩，應該知道，觀世自在！這叫做近波羅蜜。
'再次，觀世自在！菩薩于無量劫以來，最終修行最上等的善法，這位菩薩的一切煩惱都不在心中生起，所說的就是從初地到八地、第十地的菩薩。
【English Translation】 'Fault; while all sentient beings suffer poverty and hardship, just like those hungry ghosts who receive such retribution due to their own evil deeds, this is not the fault of the Bodhisattva.'
Avalokitesvara Bodhisattva (觀世自在菩薩) said to the Buddha: 'World Honored One! World Honored One! With what kind of pāramitā (波羅蜜, perfection, going beyond) does a Bodhisattva perceive that all dharmas (法, phenomena) have no substance or form?'
The Buddha said: 'Avalokitesvara! It is with prajñā-pāramitā (般若波羅蜜, wisdom-perfection) that one perceives that all dharmas have no substance or form.'
Avalokitesvara said: 'World Honored One! If a Bodhisattva uses prajñā-pāramitā to perceive that all dharmas have no substance or form, World Honored One! Why doesn't prajñā-pāramitā perceive that all dharmas have substance and form?'
The Buddha said: 'Avalokitesvara! I said to perceive no substance or form; regarding this matter of no substance or form, you should not be attached to words. Why? Because the dharma of no substance or form is apart from all names and languages; it is a dharma personally realized within oneself, and cannot be explained with names and phrases. I merely rely on names to say that prajñā perceives that all dharmas have no substance or form.'
Avalokitesvara Bodhisattva said to the Buddha: 'World Honored One! Just as the World Honored One speaks of the various pāramitās, the proximate pāramitās, and the pāramitās. World Honored One! What is a pāramitā? What is a proximate pāramitā? What is a pāramitā?'
The Buddha said: 'Avalokitesvara! A Bodhisattva, from countless kalpas (劫, eons) cultivating generosity and other pāramitās, is ultimately able to attain all good dharmas, and although this Bodhisattva possesses the nature of afflictions and they manifest in the mind, these afflictions cannot defile the Bodhisattva, and the Bodhisattva is able to subdue the afflictions—referring to the Bodhisattva in the stage of faith-follower (śraddhānusārin 信行地)—cultivating various practices with weak and moderate faith; this is called a pāramitā.
'Avalokitesvara! Furthermore, for countless kalpas, one ultimately cultivates increasing good dharmas, and afflictions arise in the mind, but this Bodhisattva is able to subdue the afflictions, and the afflictions cannot subdue the Bodhisattva, referring to those who have not yet entered the first bhūmi (地, stage, Joyful Ground); you should know, Avalokitesvara! This is called a proximate pāramitā.
'Furthermore, Avalokitesvara! A Bodhisattva, for countless kalpas, ultimately cultivates the most supreme good dharmas, and all afflictions of this Bodhisattva do not arise in the mind, referring to the Bodhisattvas from the first bhūmi to the eighth bhūmi, and the tenth bhūmi.'
。觀世自在！是名大波羅蜜應知。」
觀世自在菩薩白佛言：「世尊！世尊！此諸地中有幾種使煩惱？」
佛言：「觀世自在！有三種使煩惱。何等為三？所謂害伴使煩惱、薄使煩惱、微細使煩惱。觀世自在！何者害伴使煩惱？謂從初地乃至第五地不俱生煩惱。俱生煩惱伴彼菩薩，害伴使煩惱不行於心，是故我說害伴使煩惱。觀世自在！何者是薄使煩惱？謂六地、七地中微細無明使煩惱。菩薩修行薄彼無明煩惱，是名薄使煩惱。觀世自在！何者微細極微細煩惱？謂八地、上上地，一切無明使煩惱不行於心，唯有一切境界微細障。觀世自在！是名三種使煩惱應知。」
觀世自在菩薩白佛言：「世尊！世尊說菩薩斷一切過得斷諸使。世尊！菩薩斷幾種過名斷諸使？」
佛言：「觀世自在！菩薩斷三種過能斷諸使。何等為三？所謂皮、膚及骨。觀世自在！初斷皮障離第一過、次斷膚障離第二過、次斷骨障離第三過，我說一切使盡是名佛地應知。」
觀世自在菩薩白佛言：「世尊！世尊！幾阿僧祇劫斷彼諸過？」
佛言：「觀世自在！三大阿僧祇劫、無量時、無量月、無量半月、無量夜、無量晝日、無量念、無量剎那、無量無睺多、無量羅婆劫斷彼諸過應知。」
觀世自在菩薩白
{ "translations": [ "現代漢語譯本：", '觀世自在（Avalokiteshvara，意為觀照世間聲音而得自在的菩薩）！這被稱為羅蜜（Pāramitā，意為到達彼岸）應知。', '', '觀世自在菩薩（Avalokiteshvara Bodhisattva）對佛說：「世尊！世尊！這些地（Bhumi，菩薩修行的不同階段）中有幾種使煩惱？」', '', '佛說：「觀世自在！有三種使煩惱。哪三種？所謂害伴使煩惱、薄使煩惱、微細使煩惱。觀世自在！什麼是害伴使煩惱？是指從初地（Prathama-bhumi，歡喜地）乃至第五地（Panchama-bhumi，極難勝地）的不俱生煩惱。俱生煩惱伴隨那些菩薩，害伴使煩惱不行於心，所以我說害伴使煩惱。觀世自在！什麼是薄使煩惱？是指六地（ ষষ্ঠ-bhumi，現前地）、七地（Saptama-bhumi，遠行地）中微細的無明使煩惱。菩薩修行使那些無明煩惱變薄，這被稱為薄使煩惱。觀世自在！什麼是微細極微細煩惱？是指八地（Ashtama-bhumi，不動地）、上上地（更高的菩薩階段），一切無明使煩惱不行於心，只有一切境界的微細障礙。觀世自在！這被稱為三種使煩惱應知。」', '', '觀世自在菩薩（Avalokiteshvara Bodhisattva）對佛說：「世尊！世尊說菩薩斷一切過失才能斷除各種煩惱。世尊！菩薩斷除幾種過失才能被稱為斷除各種煩惱？」', '', '佛說：「觀世自在！菩薩斷除三種過失才能斷除各種煩惱。哪三種？所謂皮、膚及骨。觀世自在！初斷皮障，離開第一種過失；其次斷膚障，離開第二種過失；其次斷骨障，離開第三種過失，我說一切煩惱都斷盡，這被稱為佛地（Buddha-bhumi，成佛的境界）應知。」', '', '觀世自在菩薩（Avalokiteshvara Bodhisattva）對佛說：「世尊！世尊！要經過幾個阿僧祇劫（Asankhyeya-kalpa，極長的時間單位）才能斷除那些過失？」', '', '佛說：「觀世自在！三大阿僧祇劫（Tri-asankhyeya-kalpas）、無量時、無量月、無量半月、無量夜、無量晝日、無量念、無量剎那（Kshana，極短的時間單位）、無量無睺多（Muhurta，印度古代的時間單位）、無量羅婆劫（Lava-kalpa，極短的時間單位）才能斷除那些過失應知。」', '', '觀世自在菩薩（Avalokiteshvara Bodhisattva）白' ], "english_translations": [ "English version:", 'Avalokiteshvara! This is called Pāramitā, it should be known.', '', 'Avalokiteshvara Bodhisattva said to the Buddha: \'World Honored One! World Honored One! How many kinds of afflictions are there in these Bhumis (stages of Bodhisattva practice)?\'', '', 'The Buddha said: \'Avalokiteshvara! There are three kinds of afflictions. What are the three? They are called afflictions that harm companions, subtle afflictions, and extremely subtle afflictions. Avalokiteshvara! What are afflictions that harm companions? They refer to the non-co-arising afflictions from the first Bhumi (Prathama-bhumi, the Joyful Ground) to the fifth Bhumi (Panchama-bhumi, the Ground Difficult to Conquer). Co-arising afflictions accompany those Bodhisattvas, but afflictions that harm companions do not operate in the mind. Therefore, I call them afflictions that harm companions. Avalokiteshvara! What are subtle afflictions? They refer to the subtle afflictions of ignorance in the sixth Bhumi ( ষষ্ঠ-bhumi, the Manifest Ground) and the seventh Bhumi (Saptama-bhumi, the Far-Reaching Ground). Bodhisattvas cultivate to thin out those afflictions of ignorance, and this is called subtle afflictions. Avalokiteshvara! What are extremely subtle afflictions? They refer to the eighth Bhumi (Ashtama-bhumi, the Immovable Ground) and the higher grounds, where all afflictions of ignorance do not operate in the mind, and there are only subtle obstacles of all realms. Avalokiteshvara! These are called the three kinds of afflictions, it should be known.\'', '', 'Avalokiteshvara Bodhisattva said to the Buddha: \'World Honored One! The World Honored One said that Bodhisattvas must eliminate all faults to eradicate all afflictions. World Honored One! How many kinds of faults must Bodhisattvas eliminate to be called having eradicated all afflictions?\'', '', 'The Buddha said: \'Avalokiteshvara! Bodhisattvas can eradicate all afflictions by eliminating three kinds of faults. What are the three? They are called skin, flesh, and bone. Avalokiteshvara! Initially, eliminating the skin obstacle removes the first fault; next, eliminating the flesh obstacle removes the second fault; next, eliminating the bone obstacle removes the third fault. I say that the exhaustion of all afflictions is called the Buddha-bhumi (Buddha-bhumi, the state of Buddhahood), it should be known.\'', '', 'Avalokiteshvara Bodhisattva said to the Buddha: \'World Honored One! World Honored One! How many Asankhyeya-kalpas (Asankhyeya-kalpa, an extremely long unit of time) does it take to eliminate those faults?\'', '', 'The Buddha said: \'Avalokiteshvara! It takes three great Asankhyeya-kalpas (Tri-asankhyeya-kalpas), immeasurable times, immeasurable months, immeasurable half-months, immeasurable nights, immeasurable days, immeasurable moments, immeasurable kshanas (Kshana, an extremely short unit of time), immeasurable muhurtas (Muhurta, an ancient Indian unit of time), and immeasurable lava-kalpas (Lava-kalpa, an extremely short unit of time) to eliminate those faults, it should be known.\'', '', 'Avalokiteshvara Bodhisattva said' ] }
佛言：「世尊！此諸地中諸菩薩煩惱有何等相？有何功德？愿為我說，而我應知。」
佛言：「觀世自在！無有染相生諸煩惱、無量功德生諸煩惱應知。何以故？菩薩于初地中自性證於一切法界，善能覺知一切法界。是故，菩薩如實能知生諸煩惱，非為不知。是故，于自身中無有染相，以不能生諸苦過故；無有諸過，為眾生界斷因果故，菩薩無量功德是煩惱生。」
觀世自在菩薩言：「希有，世尊！是大菩提能大利益，以諸菩薩生諸煩惱降伏一切聲聞、緣覺一切善根，何況諸餘無量功德？」
觀世自在菩薩白佛言：「世尊！如世尊說聲聞乘、大乘是為一乘。世尊！何意作如是說？」
佛言：「觀世自在！我聲聞乘中說種種法——所謂五陰、內六入、外六入——如是等我說彼法界一味，而彼聲聞不能覺知。是故，我說有種種乘。觀世自在！如有眾生聞說如是，分別執著，彼人不知一乘之體，取種種乘而證彼法，異異而取迭共諍論。我意如是應知。」
爾時，世尊而說偈言：
「種種諸法相， 我依一理說， 生於下劣解， 我說名二乘。 如聞聲分別， 而不知彼義， 故諸乘相違， 憍慢眾生諍。 知諸地妙相、 及諸愿生處， 此勝相對治， 我說是大乘
【現代漢語翻譯】 現代漢語譯本：佛說：『世尊！這些地上的菩薩，他們的煩惱有什麼樣的相狀？又有什麼樣的功德？希望您為我解說，我也應當瞭解。』 佛說：『觀世自在（Avalokiteshvara，菩薩名）！應當知道，菩薩的煩惱生起，是沒有染污之相的，而無量的功德也從煩惱中生起。為什麼呢？因為菩薩在初地中，自性證悟了一切法界，能夠很好地覺知一切法界。因此，菩薩如實地能夠知道煩惱的生起，而不是不知道。所以，在菩薩自身中沒有染污之相，因為不能生起各種痛苦的過患；沒有各種過患，是爲了眾生界斷除痛苦的因果。菩薩無量的功德是從煩惱中生起的。』 觀世自在菩薩說：『稀有啊，世尊！這大菩提能夠帶來大利益，因為菩薩生起各種煩惱，能夠降伏一切聲聞（Śrāvaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自悟道的修行者）的一切善根，更何況其他的無量功德呢？』 觀世自在菩薩對佛說：『世尊！正如世尊所說，聲聞乘（Śrāvakayāna，小乘佛教）、大乘（Mahāyāna，大乘佛教）是為一乘（Ekayāna，唯一乘）。世尊！您是什麼意思才這樣說呢？』 佛說：『觀世自在！我在聲聞乘中說種種法——所謂五陰（Pañca-skandha，構成個體存在的五種要素）、內六入（Ṣaḍāyatana，眼、耳、鼻、舌、身、意六種感覺器官）、外六入（Ṣaḍāyatana，色、聲、香、味、觸、法六種感覺對像）——像這樣我說彼法界是一味（Ekarasa，同一體性），但是那些聲聞不能覺知。因此，我說有種種乘。觀世自在！如果有的眾生聽聞了這些說法，就分別執著，那麼這個人就不知道一乘的本體，取種種乘而證得那些法，各自不同而互相爭論。我的意思應當這樣理解。』 這時，世尊說了偈頌： 『種種諸法相， 我依一理說， 生於下劣解， 我說名二乘。 如聞聲分別， 而不知彼義， 故諸乘相違， 憍慢眾生諍。 知諸地妙相、 及諸愿生處， 此勝相對治， 我說是大乘。』
【English Translation】 English version: The Buddha said: 'World Honored One! What are the characteristics of the afflictions of the Bodhisattvas in these grounds? What are their merits? I wish you would explain them to me, and I should understand.' The Buddha said: 'Avalokiteshvara (觀世自在, name of a Bodhisattva)! It should be known that the afflictions that arise in Bodhisattvas do not have the characteristic of defilement, and immeasurable merits arise from afflictions. Why? Because Bodhisattvas in the first ground, by their nature, realize all Dharmadhatu (法界, the realm of all phenomena), and are able to well perceive all Dharmadhatu. Therefore, Bodhisattvas are truly able to know the arising of afflictions, and are not ignorant of them. Therefore, in their own being, there is no characteristic of defilement, because they cannot give rise to the faults of various sufferings; without various faults, it is for the sake of cutting off the cause and effect of suffering for the realm of sentient beings. The immeasurable merits of Bodhisattvas arise from afflictions.' Avalokiteshvara Bodhisattva said: 'Rare indeed, World Honored One! This great Bodhi (菩提, enlightenment) can bring great benefits, because Bodhisattvas, by giving rise to various afflictions, are able to subdue all the good roots of Śrāvakas (聲聞, disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (緣覺, those who attain enlightenment on their own), let alone other immeasurable merits?' Avalokiteshvara Bodhisattva said to the Buddha: 'World Honored One! As the World Honored One said, the Śrāvakayāna (聲聞乘, the Vehicle of Hearers), and the Mahāyāna (大乘, the Great Vehicle) are one vehicle (Ekayāna, 一乘). World Honored One! What do you mean by saying this?' The Buddha said: 'Avalokiteshvara! In the Śrāvakayāna, I speak of various dharmas—namely, the five skandhas (五陰, the five aggregates that constitute individual existence), the six internal āyatanas (內六入, the six sense organs), and the six external āyatanas (外六入, the six sense objects)—in this way, I say that the Dharmadhatu is of one taste (Ekarasa, 一味), but those Śrāvakas are unable to perceive it. Therefore, I say there are various vehicles. Avalokiteshvara! If there are sentient beings who hear these teachings and then discriminate and cling to them, then that person does not know the essence of the one vehicle, and takes up various vehicles to attain those dharmas, differing from each other and arguing with each other. My intention should be understood in this way.' At that time, the World Honored One spoke in verse: 'Various characteristics of dharmas, I speak according to one principle, Arising from inferior understanding, I call them two vehicles. Like hearing sounds and discriminating, but not knowing their meaning, Therefore, the characteristics of the vehicles contradict each other, and arrogant beings argue. Knowing the wonderful characteristics of the grounds, and the places where vows are born, This superior relative remedy, I call the Great Vehicle.'
。」
爾時，觀世自在菩薩白佛言：「世尊！深密解脫修多羅中，此法門者名為何等？云何奉持？」
佛告觀世自在菩薩言：「觀世自在！此修多羅名『地波羅蜜了義法門』，汝今應當如是受持。」
說此「地波羅蜜了義經」時，七萬五千菩薩得大乘光明三昧。
聖者文殊師利法王子菩薩問品第十一
爾時，文殊師利法王子菩薩摩訶薩，依如來所作住持業差別，白佛言：「世尊！世尊！如來法身有何等相？」
佛告文殊師利：「如實修行十地波羅蜜，轉身成就得妙法身，是名諸佛如來法身相應知。
「文殊師利！彼佛法身有二種相不可思議。何等為二？所謂法身離諸戲論、離諸一切有為行相，而諸眾生執著戲論、有為行相。」
文殊師利白佛言：「世尊！聲聞、緣覺轉身所得，為是法身？為非法身？」
佛告文殊師利：「非法身也。」
文殊師利白佛言：「世尊！若非法身，是何等身？」
佛言：「文殊師利！名解脫身，非法身也。依解脫身，聲聞、緣覺、諸佛如來其身平等，而佛法身差別殊勝。法身勝者，勝彼一切聲聞、緣覺無量無邊阿僧祇功德，奇特殊勝不可為譬。為分別顛倒對治，彼人說如來生。」
文殊師利白佛言：「世尊！諸
【現代漢語翻譯】 當時，觀世自在菩薩（Avalokiteśvara Bodhisattva，意為觀照世間聲音而得自在的菩薩）對佛說：『世尊！在《深密解脫修多羅》（Saṃdhinirmocana Sūtra，意為解開深奧秘密的經典）中，這個法門叫什麼名字？我們應該如何奉行？』 佛告訴觀世自在菩薩說：『觀世自在！這部修多羅名為《地波羅蜜了義法門》（Bhūmi-pāramitā-niścaya-dharma-paryāya，意為關於十地圓滿的究竟法門），你們現在應當這樣受持。』 當宣說這部《地波羅蜜了義經》時，七萬五千位菩薩獲得了大乘光明三昧（Mahāyāna-ālokasamādhi，意為大乘的光明禪定）。 聖者文殊師利法王子菩薩問品第十一 當時，文殊師利（Mañjuśrī，意為妙吉祥）法王子菩薩摩訶薩（Bodhisattva-mahāsattva，意為偉大的菩薩），依據如來所作的住持事業差別，對佛說：『世尊！世尊！如來的法身（Dharmakāya，意為佛的真理之身）有什麼樣的相？』 佛告訴文殊師利：『如實修行十地波羅蜜（Daśa-bhūmi-pāramitā，意為十地圓滿），轉身成就而得到的妙法身，這被稱為諸佛如來的法身，應當這樣理解。』 『文殊師利！佛的法身有兩種不可思議的相。哪兩種呢？就是法身遠離一切戲論（prapañca，意為虛妄分別）、遠離一切有為行相（saṃskṛta-lakṣaṇa，意為造作的特徵），而眾生卻執著於戲論和有為行相。』 文殊師利問佛說：『世尊！聲聞（Śrāvaka，意為聽聞佛法而證悟者）、緣覺（Pratyekabuddha，意為獨自覺悟者）轉身所得的，是法身嗎？還是非法身？』 佛告訴文殊師利：『不是法身。』 文殊師利問佛說：『世尊！如果不是法身，那是什麼身？』 佛說：『文殊師利！名為解脫身（vimukti-kāya，意為解脫之身），不是法身。依據解脫身，聲聞、緣覺、諸佛如來他們的身是平等的，而佛的法身差別殊勝。法身殊勝之處，勝過一切聲聞、緣覺無量無邊阿僧祇（asaṃkhya，意為無數）的功德，非常特殊殊勝，無法比喻。爲了分別顛倒的對治，才對那些人說如來生。』 文殊師利問佛說：『世尊！諸
【English Translation】 At that time, Avalokiteśvara Bodhisattva (the Bodhisattva who perceives the sounds of the world and attains freedom) said to the Buddha: 'World Honored One! In the Saṃdhinirmocana Sūtra (the Sūtra that Unravels the Profound Mysteries), what is the name of this Dharma gate? How should we uphold it?' The Buddha told Avalokiteśvara Bodhisattva: 'Avalokiteśvara! This Sūtra is named 'Bhūmi-pāramitā-niścaya-dharma-paryāya' (the Dharma exposition on the definitive meaning of the Perfection of the Ten Grounds). You should now receive and uphold it in this way.' When this 'Bhūmi-pāramitā-niścaya-dharma-paryāya' was being expounded, seventy-five thousand Bodhisattvas attained the Mahāyāna-ālokasamādhi (the Samādhi of Great Vehicle Light). Chapter Eleven: The Question of Mañjuśrī, the Dharma Prince At that time, Mañjuśrī (Gentle Glory), the Dharma Prince Bodhisattva-mahāsattva (Great Bodhisattva), relying on the differences in the sustaining activities performed by the Tathāgata, said to the Buddha: 'World Honored One! World Honored One! What are the characteristics of the Dharmakāya (Dharma Body) of the Tathāgata?' The Buddha told Mañjuśrī: 'The wonderful Dharmakāya attained by truly practicing the Daśa-bhūmi-pāramitā (Ten Perfections of the Grounds) and transforming the body is known as the Dharmakāya of all Buddhas and Tathāgatas. This should be understood.' 'Mañjuśrī! The Dharmakāya of the Buddha has two inconceivable characteristics. What are the two? They are that the Dharmakāya is free from all prapañca (conceptual elaborations), free from all saṃskṛta-lakṣaṇa (conditioned characteristics), while sentient beings are attached to conceptual elaborations and conditioned characteristics.' Mañjuśrī asked the Buddha: 'World Honored One! Is the body obtained by Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Realizers) through transformation the Dharmakāya or not the Dharmakāya?' The Buddha told Mañjuśrī: 'It is not the Dharmakāya.' Mañjuśrī asked the Buddha: 'World Honored One! If it is not the Dharmakāya, what kind of body is it?' The Buddha said: 'Mañjuśrī! It is called the vimukti-kāya (body of liberation), it is not the Dharmakāya. Based on the vimukti-kāya, the bodies of Śrāvakas, Pratyekabuddhas, and all Buddhas and Tathāgatas are equal, but the Dharmakāya of the Buddha is distinctively superior. The superiority of the Dharmakāya surpasses the immeasurable and boundless asaṃkhya (countless) merits of all Śrāvakas and Pratyekabuddhas. It is uniquely superior and cannot be compared. For the sake of counteracting distorted perceptions, it is said to those people that the Tathāgata is born.' Mañjuśrī asked the Buddha: 'World Honored One! All
佛生世有何等相？」
佛告文殊師利：「化身生相隨世界相，一切種一切功德莊嚴住持相相應，是即化身生世間相應知。文殊師利！而佛如來法身不生。」
文殊師利白佛言：「世尊！我云何知化身所作現方便相？」
佛告文殊師利：「一切佛國土三千大千世界中大勢力家及福田家一時退，入胎、住胎、出胎，生已增長，受五欲樂，而行大舍出家苦行、證菩提、轉法輪、入涅槃。文殊師利！是應化身所作方便示現應知。」
文殊師利白佛言：「世尊！世尊！依如來法身住持力，幾種語為眾生說法——如來說法依可化眾生、未熟者令熟、已熟者令得解脫？」
佛言：「文殊師利！如來有三種語。何等為三？謂說修多羅、毗尼、摩得勒伽。文殊師利！是為三種應知。」
文殊師利言：「世尊！何等修多羅？何等毗尼？何等摩得勒伽？」
佛言：「文殊師利！我所說少事法，是名修多羅。少事法者，謂四種事、九種事、二十九種事。
「文殊師利！所言四種事者，謂聞事、歸依事、學事、菩提事，是名四種事。
「文殊師利！所言九種事者，謂施設事、眾生向受用事、向生事、向生住事、向染凈事、向種種事、能說事、可說事、眷屬事，是名九種事。
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【現代漢語翻譯】 現代漢語譯本： 『佛陀降生到世間時，具有什麼樣的相貌？』
佛陀告訴文殊師利（Manjushri，智慧的象徵）菩薩：『化身所顯現的相貌，會隨著不同世界的眾生而有所不同。一切的殊勝功德莊嚴，以及住持佛法的相，都與眾生的根器相應。這便是化身降生世間的相貌，應當如此理解。文殊師利！而佛陀如來的法身（Dharmakaya，佛陀的真身）是不生不滅的。』
文殊師利菩薩問佛陀：『世尊！我如何才能瞭解化身佛所作的種種方便示現呢？』
佛陀告訴文殊師利菩薩：『在一切佛國土的三千大千世界中，那些具有大勢力的人家以及有福德的人家，會同時出現退入母胎、安住胎中、從母胎出生，出生后逐漸成長，享受五欲之樂，然後又行大舍，出家修行苦行，證得菩提（Bodhi，覺悟），轉動法輪（Dharmachakra，佛法之輪），最終進入涅槃（Nirvana，寂滅）。文殊師利！這些都是應化身佛所作的方便示現，應當如此理解。』
文殊師利菩薩問佛陀：『世尊！世尊！依靠如來法身的住持之力，佛陀以幾種語言為眾生說法呢？如來說法是依據可以教化的眾生，對於尚未成熟的眾生令其成熟，對於已經成熟的眾生令其得到解脫嗎？』
佛陀說：『文殊師利！如來有三種語言。是哪三種呢？就是說修多羅（Sutra，經）、毗尼（Vinaya，律）、摩得勒伽（Matrika，論）。文殊師利！這便是三種語言，應當知道。』
文殊師利菩薩問：『世尊！什麼是修多羅？什麼是毗尼？什麼是摩得勒伽？』
佛陀說：『文殊師利！我所說的關於少事之法，就叫做修多羅。所謂的少事之法，包括四種事、九種事、二十九種事。』
『文殊師利！所說的四種事，是指聞法之事、歸依之事、學習之事、菩提之事，這叫做四種事。』
『文殊師利！所說的九種事，是指施設之事、眾生趨向和受用之事、趨向于出生之事、趨向于出生和安住之事、趨向于染污和清凈之事、趨向于種種不同之事、能夠宣說之事、可以宣說之事、眷屬之事，這叫做九種事。』
【English Translation】 English version: 'What are the characteristics of the Buddha's birth into the world?'
The Buddha told Manjushri (Manjushri, symbol of wisdom) Bodhisattva: 'The characteristics of the manifested body vary according to the beings in different worlds. All the excellent merits and adornments, as well as the characteristics of upholding the Dharma, correspond to the capacities of beings. This is how the manifested body is born into the world, and it should be understood as such. Manjushri! The Dharmakaya (Dharmakaya, the true body of the Buddha) of the Tathagata (Tathagata, Thus Come One) does not arise or cease.'
Manjushri Bodhisattva asked the Buddha: 'World Honored One! How can I understand the various skillful means manifested by the manifested Buddha?'
The Buddha told Manjushri Bodhisattva: 'In the three thousand great thousand worlds of all Buddha lands, those families with great power and those with meritorious virtues will simultaneously experience entering the womb, dwelling in the womb, being born from the womb, gradually growing up after birth, enjoying the pleasures of the five desires, and then practicing great renunciation, leaving home to cultivate ascetic practices, attaining Bodhi (Bodhi, enlightenment), turning the Dharma wheel (Dharmachakra, the wheel of Dharma), and finally entering Nirvana (Nirvana, extinction). Manjushri! These are all skillful means manifested by the manifested Buddha, and they should be understood as such.'
Manjushri Bodhisattva asked the Buddha: 'World Honored One! World Honored One! Relying on the sustaining power of the Tathagata's Dharmakaya, with how many kinds of language does the Buddha preach the Dharma to beings? Does the Tathagata preach the Dharma according to the beings who can be taught, causing those who are not yet mature to mature, and those who are already mature to attain liberation?'
The Buddha said: 'Manjushri! The Tathagata has three kinds of language. What are the three? They are speaking Sutra (Sutra, scripture), Vinaya (Vinaya, discipline), and Matrika (Matrika, treatise). Manjushri! These are the three kinds of language, and they should be known.'
Manjushri Bodhisattva asked: 'World Honored One! What is Sutra? What is Vinaya? What is Matrika?'
The Buddha said: 'Manjushri! What I speak about the Dharma of few matters is called Sutra. The so-called Dharma of few matters includes four kinds of matters, nine kinds of matters, and twenty-nine kinds of matters.'
'Manjushri! The four kinds of matters refer to the matter of hearing the Dharma, the matter of taking refuge, the matter of learning, and the matter of Bodhi. These are called the four kinds of matters.'
'Manjushri! The nine kinds of matters refer to the matter of establishment, the matter of beings tending towards and enjoying, the matter of tending towards birth, the matter of tending towards birth and dwelling, the matter of tending towards defilement and purity, the matter of tending towards various differences, the matter of being able to speak, the matter of being able to be spoken about, and the matter of retinue. These are called the nine kinds of matters.'
殊師利！所言二十九事者，謂依煩惱對染諸行事隨順事。
「何者是隨順事？謂隨順彼人相。未來世生因事故，依法相未來行因事，依凈分觀事，即彼處修行事。令心住事、現身受樂法行事、過一切苦觀行事，即如實知彼事。
「彼事有三種：依顛倒住持故、依眾生相外觀邪行住持相故、內心無憍慢住持故。
「修行住事、現證事、修行事、作向堅固事，觀彼九種事：觀察遠離不遠離方便事、向散亂事、不散亂、不失事、修行無障礙事、修行利益事、向堅固事、向彼實證事、具足得涅槃事。
「如來善說毗尼法——世間正見，出諸外道一切勝事——不修行彼法退事。何以故？文殊師利！若於如來善說毗尼法中不能修行，令善法退，非邪見過。」
文殊師利言：「世尊！何者是毗尼相？」
「文殊師利！毗尼相者，我為聲聞及諸菩薩說波羅提木叉及波羅提木叉相應法，是名毗尼事。」
文殊師利言：「世尊！菩薩有幾種法攝波羅提木叉？」
佛言：「文殊師利！菩薩有七種法攝波羅提木叉。何等為七？所謂菩薩知說受持法、知說波羅夷事、知說過事、知說過事體、知說無過事體、知說起過事、知說受持法失事。文殊師利！是名菩薩七種法攝波羅提木叉應知。」
【現代漢語翻譯】 現代漢語譯本 殊師利（Manjushri，文殊菩薩）！所說的二十九件事，是指依附煩惱、對於染污的各種行為，以及隨順這些行為的事情。
『什麼是隨順事？是指隨順他人之相。因為未來世的生因，依據法相而產生未來行為的原因，依據清凈的觀察，即在那個地方修行。令心安住的事情、現世享受快樂的修行、超越一切痛苦的觀行，即如實地瞭解這些事情。』
『這些事情有三種：依據顛倒的見解而住持，依據眾生外在的表相和邪惡的行為而住持，內心沒有驕慢而住持。』
『修行住事、現證事、修行事、作向堅固事，觀察這九種事情：觀察遠離或不遠離的方便、趨向散亂、不散亂、不迷失、修行沒有障礙、修行有利益、趨向堅固、趨向實證、具足獲得涅槃。』
『如來善於宣說毗尼法（Vinaya，戒律）——這是世間的正見，超越所有外道的殊勝之處——不修行這些法就會退失。為什麼呢？文殊師利！如果在如來善說的毗尼法中不能修行，就會使善法退失，而不是因為邪見。』
文殊師利說：『世尊！什麼是毗尼的相？』
『文殊師利！毗尼的相，就是我為聲聞（Sravaka，小乘弟子）和諸菩薩宣說波羅提木叉（Pratimoksha，戒經）以及與波羅提木叉相應的法，這就是毗尼事。』
文殊師利說：『世尊！菩薩用幾種法來攝持波羅提木叉？』
佛說：『文殊師利！菩薩用七種法來攝持波羅提木叉。是哪七種呢？就是菩薩知道宣說、受持法，知道宣說波羅夷（Parajika，斷頭罪）事，知道說過事，知道說過事的體性，知道宣說無過事的體性，知道宣說起過事，知道宣說受持法失事。文殊師利！這就是菩薩用七種法來攝持波羅提木叉，應當知道。』
【English Translation】 English version Manjushri! The twenty-nine matters mentioned refer to the attachment to afflictions, various actions of defilement, and matters that accord with these actions.
'What are the accordant matters? They refer to according with the appearance of that person. Because of the cause of birth in the future, based on the Dharma characteristics, the cause of future actions arises, based on pure observation, that is, practicing in that place. Matters that cause the mind to abide, the practice of enjoying happiness in the present life, the contemplation of transcending all suffering, that is, truly knowing these matters.'
'These matters are of three kinds: abiding based on inverted views, abiding based on the external appearances and evil conduct of beings, and abiding with no arrogance in the mind.'
'Practicing abiding, realizing, practicing, and firmly directing, observe these nine matters: observing the means of distancing or not distancing, tending towards distraction, not being distracted, not losing, practicing without obstacles, practicing with benefit, tending towards firmness, tending towards realization, and fully attaining Nirvana.'
'The Tathagata (如來) skillfully expounds the Vinaya (毗尼) Dharma (法) – this is the right view of the world, surpassing all the excellent aspects of external paths – not practicing these Dharmas will lead to regression. Why? Manjushri! If one cannot practice in the Vinaya Dharma well expounded by the Tathagata, it will cause good Dharmas to regress, not because of wrong views.'
Manjushri said: 'World Honored One! What is the characteristic of Vinaya?'
'Manjushri! The characteristic of Vinaya is that I expound the Pratimoksha (波羅提木叉) and the Dharmas corresponding to the Pratimoksha for the Sravakas (聲聞) and all Bodhisattvas (菩薩), this is called the matter of Vinaya.'
Manjushri said: 'World Honored One! How many Dharmas do Bodhisattvas use to encompass the Pratimoksha?'
The Buddha (佛) said: 'Manjushri! Bodhisattvas use seven Dharmas to encompass the Pratimoksha. What are the seven? They are that Bodhisattvas know how to expound and uphold the Dharma, know how to expound Parajika (波羅夷) matters, know about transgressions, know the nature of transgressions, know the nature of non-transgressions, know about the arising of transgressions, and know about the loss of upholding the Dharma. Manjushri! These are the seven Dharmas that Bodhisattvas use to encompass the Pratimoksha, it should be known.'
文殊師利言：「世尊！何者是摩得勒伽？」
「文殊師利！我所說十一種相示現了義經，是名摩得勒伽。」
文殊師利言：「世尊！何等是摩得勒伽十一種相？」
佛言：「文殊師利！所謂世諦相、第一義諦相、觀菩提分法相、彼法相、自體相、彼法果相、受彼法說相、彼法障相、彼法隨順相、彼法過失相、彼法利益相。」
文殊師利言：「世尊！何者是世諦相？」
「文殊師利！世諦相者有三種。何等為三？說人相、說分別體相、觀諸法思惟作種種業相，應知。」
文殊師利言：「世尊！何者第一義諦相？」
「文殊師利！第一義諦相有七種，如前七種真如中所說：一者、所謂無始有為行相第一義諦；二者、相第一義諦，所謂我空、法空；三者、唯識第一義諦，知有為行唯是心識；四者、執著第一義諦，所謂我說苦諦；五者、邪行第一義諦，所謂我說集諦；六者、清凈第一義諦，所謂我說滅諦；七者、正修行第一義諦，所謂我說道諦。
「文殊師利！行相第一義諦、執著第一義諦、邪行第一義諦，此三第一義諦一切眾生平等無差別。文殊師利！相第一義諦、唯識第一義諦，此二第一義諦一切法平等無差別。文殊師利！清凈第一義諦，聲聞、緣覺、菩薩阿耨多羅
【現代漢語翻譯】 現代漢語譯本 文殊師利菩薩問道：『世尊！什麼是摩得勒伽（Mātrkā，本母）？』 佛回答說：『文殊師利！我所說的十一種相所顯示的究竟意義的經典，就叫做摩得勒伽。』 文殊師利菩薩問道：『世尊！什麼是摩得勒伽的十一種相呢？』 佛說：『文殊師利！就是指世俗諦相、第一義諦相、觀察菩提分法相、彼法相、自體相、彼法果相、接受彼法宣說相、彼法障礙相、彼法隨順相、彼法過失相、彼法利益相。』 文殊師利菩薩問道：『世尊！什麼是世俗諦相？』 佛說：『文殊師利！世俗諦相有三種。哪三種呢？一是宣說人相，二是宣說分別體相，三是觀察諸法思惟造作種種業相，應當知道。』 文殊師利菩薩問道：『世尊！什麼是第一義諦相？』 佛說：『文殊師利！第一義諦相有七種，就像前面七種真如中所說的那樣：第一是所謂無始有為行相第一義諦；第二是相第一義諦，也就是我空、法空；第三是唯識第一義諦，知道有為之行只是心識；第四是執著第一義諦，也就是我說苦諦；第五是邪行第一義諦，也就是我說集諦；第六是清凈第一義諦，也就是我說滅諦；第七是正修行第一義諦，也就是我說道諦。 『文殊師利！行相第一義諦、執著第一義諦、邪行第一義諦，這三種第一義諦對一切眾生來說是平等沒有差別的。文殊師利！相第一義諦、唯識第一義諦，這兩種第一義諦對一切法來說是平等沒有差別的。文殊師利！清凈第一義諦，聲聞、緣覺、菩薩阿耨多羅（Anuttarā）……』
【English Translation】 English version Manjushri (Mañjuśrī) said: 'World Honored One! What is a Mātrkā (Mother)?' The Buddha said: 'Manjushri! The sutra that I have spoken, which reveals the ultimate meaning through eleven aspects, is called a Mātrkā.' Manjushri said: 'World Honored One! What are the eleven aspects of the Mātrkā?' The Buddha said: 'Manjushri! They are the aspect of conventional truth (saṃvṛti-satya), the aspect of ultimate truth (paramārtha-satya), the aspect of observing the factors of enlightenment (bodhi-pakṣa-dharma), the aspect of those dharmas, the aspect of self-nature (svalakṣaṇa), the aspect of the fruit of those dharmas, the aspect of receiving the teaching of those dharmas, the aspect of the obstructions to those dharmas, the aspect of conforming to those dharmas, the aspect of the faults of those dharmas, and the aspect of the benefits of those dharmas.' Manjushri said: 'World Honored One! What is the aspect of conventional truth?' The Buddha said: 'Manjushri! The aspect of conventional truth has three types. What are the three? They are: speaking of the aspect of persons, speaking of the aspect of differentiated entities, and observing the aspect of thinking and creating various karmas in relation to all dharmas. These should be known.' Manjushri said: 'World Honored One! What is the aspect of ultimate truth?' The Buddha said: 'Manjushri! The aspect of ultimate truth has seven types, as described in the previous seven suchnesses (tathatā): First, the so-called ultimate truth of the aspect of beginningless conditioned phenomena; second, the ultimate truth of the aspect, which is the emptiness of self (ātma-śūnyatā) and the emptiness of dharmas (dharma-śūnyatā); third, the ultimate truth of consciousness-only (vijñānamātra), knowing that conditioned phenomena are only consciousness; fourth, the ultimate truth of clinging, which is when I speak of suffering (duḥkha-satya); fifth, the ultimate truth of wrong practice, which is when I speak of the origination (samudāya-satya); sixth, the ultimate truth of purity, which is when I speak of cessation (nirodha-satya); seventh, the ultimate truth of right practice, which is when I speak of the path (mārga-satya).' 'Manjushri! The ultimate truth of the aspect of phenomena, the ultimate truth of clinging, and the ultimate truth of wrong practice – these three ultimate truths are equal and without difference for all sentient beings. Manjushri! The ultimate truth of the aspect and the ultimate truth of consciousness-only – these two ultimate truths are equal and without difference for all dharmas. Manjushri! The ultimate truth of purity, for Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), Bodhisattvas, Anuttarā (Unsurpassed)...'
三藐三菩提平等無差別。
「文殊師利！正修行第一義諦，如聞妙法差別，觀奢摩他、毗婆舍那攝取般若波羅蜜平等無差別應知。」
文殊師利言：「世尊！何者是觀菩提分法相？」
「文殊師利！觀菩提分法相者，所謂觀一切種事應知。」
文殊師利言：「世尊！何者是彼法相？」
「文殊師利！彼法相者如八種觀中應知。」
文殊師利言：「世尊！何等八種觀？」
「文殊師利！所謂依實諦、住諦、過失、功德、通相、形相、相應相、廣略說相。
「文殊師利！實諦相者，所謂真如。
「住諦相者，所謂人相、分別差別體一向答相、隨問分別答相、置答相、密事示現相。
「過失相者，所謂我說諸法染過。
「功德相者，所謂我說一切凈法無量利益相。
「通相者，有六種應知。何等六種？謂真實義通、得通、說通、離二邊通、不可思議通、意通。
「形相者，所謂三世三有為相四種因緣。
「相應相者，有四種應知。何等為四？謂相待相應、能作所作相應、生相應、法體相應。相待相應者，謂何等因、何等緣能生有為行、名字等用，是名相待相應。能作所作相應者，何等因、何等緣能得法、能生法，能生法已能成辦業
【現代漢語翻譯】 現代漢語譯本 三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）是平等且無差別的。
佛告文殊師利：『正確地修行第一義諦，就像聽聞微妙佛法的差別，觀察奢摩他（Samatha，止）、毗婆舍那（Vipassanā，觀）來攝取般若波羅蜜（Prajñāpāramitā，智慧到彼岸），應當知道這是平等且無差別的。』
文殊師利問：『世尊！什麼是觀察菩提分法（bodhipakṣa-dharmas，菩提的組成部分）的法相？』
佛答：『文殊師利！觀察菩提分法的法相，就是觀察一切種類的事物，應當知曉。』
文殊師利問：『世尊！什麼是那些法的法相？』
佛答：『文殊師利！那些法的法相，應當在八種觀察中瞭解。』
文殊師利問：『世尊！什麼是八種觀察？』
佛答：『文殊師利！就是依據實諦、住諦、過失、功德、通相、形相、相應相、廣略說相。
『文殊師利！實諦相，就是真如。』
『住諦相，就是人相、分別差別體一向答相、隨問分別答相、置答相、密事示現相。』
『過失相，就是我說諸法的染污過患。』
『功德相，就是我說一切清凈法無量的利益。』
『通相，有六種應當知曉。哪六種？就是真實義通、得通、說通、離二邊通、不可思議通、意通。』
『形相，就是三世（過去、現在、未來）三有為相（生、住、異、滅）四種因緣。』
『相應相，有四種應當知曉。哪四種？就是相待相應、能作所作相應、生相應、法體相應。相待相應，就是什麼因、什麼緣能生有為行、名字等作用，這叫做相待相應。能作所作相應，就是什麼因、什麼緣能得到法、能生法，能生法之後能成就事業。
【English Translation】 English version Anuttara-samyak-sambodhi (三藐三菩提, unsurpassed perfect enlightenment) is equal and without difference.
Mañjuśrī (文殊師利)! Correctly cultivate the first principle of reality, just as hearing the differences of the wonderful Dharma, observe Śamatha (奢摩他, calming) and Vipaśyanā (毗婆舍那, insight) to gather Prajñāpāramitā (般若波羅蜜, perfection of wisdom), you should know that this is equal and without difference.'
Mañjuśrī asked: 'World Honored One! What is the characteristic of observing the Bodhipakṣa-dharmas (菩提分法, factors of enlightenment)?'
The Buddha replied: 'Mañjuśrī! Observing the characteristics of the Bodhipakṣa-dharmas is observing all kinds of things, you should know.'
Mañjuśrī asked: 'World Honored One! What are the characteristics of those dharmas?'
The Buddha replied: 'Mañjuśrī! The characteristics of those dharmas should be understood in the eight kinds of observation.'
Mañjuśrī asked: 'World Honored One! What are the eight kinds of observation?'
The Buddha replied: 'Mañjuśrī! They are based on the observation of true reality (satya-artha), abiding reality (sthita-artha), faults, merits, general characteristics, forms, corresponding characteristics, and extensive and concise explanations.
'Mañjuśrī! The characteristic of true reality is Suchness (tathatā).'
'The characteristic of abiding reality is the characteristic of beings, the characteristic of answering with discrimination and difference, the characteristic of answering according to the question, the characteristic of putting aside the answer, and the characteristic of revealing secret matters.'
'The characteristic of faults is that I speak of the defilements and faults of all dharmas.'
'The characteristic of merits is that I speak of the immeasurable benefits of all pure dharmas.'
'The general characteristics, there are six kinds that should be known. What are the six kinds? They are the general characteristic of true meaning, the general characteristic of attainment, the general characteristic of speaking, the general characteristic of being free from the two extremes, the general characteristic of being inconceivable, and the general characteristic of intention.'
'The form is the three periods of time (past, present, future), the three realms of existence, the conditioned characteristics (arising, abiding, changing, ceasing), and the four kinds of conditions.'
'The corresponding characteristics, there are four kinds that should be known. What are the four kinds? They are the corresponding characteristic of mutual dependence, the corresponding characteristic of cause and effect, the corresponding characteristic of arising, and the corresponding characteristic of the nature of dharmas. The corresponding characteristic of mutual dependence is what cause and what condition can give rise to conditioned actions, names, and other functions, this is called the corresponding characteristic of mutual dependence. The corresponding characteristic of cause and effect is what cause and what condition can attain the Dharma, can give rise to the Dharma, and after giving rise to the Dharma, can accomplish actions.'
，是名能作所作相應。生相應者，謂何等因、何等緣知法、說法、示法，能成能正覺知，是名生相應。法體相應者，略說有二種。何等為二？謂一者、凈，二者、不凈。
「文殊師利！凈有五種相，不凈有七種相。
「文殊師利！何者凈五種相？一者、彼現前見相，二者、依彼現前見相，三者、自相譬喻相，四者、成就相，五者、說清凈阿含相。
「文殊師利！何者是彼現前見相？謂一切有為行無常、一切有為行苦、一切法無我，世間現前見法如是等，是名彼現前見相，應知。
「文殊師利！何者是依彼現前見相？所謂一切諸有為行一相故，不失未來善、不善業；依彼粗法現見故、依種種業見種種眾生現見故、依善不善業受苦受樂現見故，于現見法中譬喻。如是等彼依止現見相應知。
「文殊師利！自相譬喻相者，所謂內、外、一切世間現見譬喻因緣。如是等名為自相因緣譬喻應知。
「如是，依彼現見相、依止彼現見相、譬喻相一向成就彼事，名為成就相應知。
「文殊師利！何者是說清凈阿含相？所謂一切智人說彼寂靜涅槃之相。如是等名清凈阿含相應知。
「文殊師利！汝應如是深觀察五種清凈相，深觀察已知清凈，知清凈已修行應知。」
文殊師利
【現代漢語翻譯】 現代漢語譯本： 這被稱為能作所作相應。生相應，是指通過何種因、何種緣來了解法、宣說法、展示法，從而能夠成就和正確覺知，這被稱為生相應。法體相應，簡略來說有兩種。是哪兩種呢？一是清凈，二是不清凈。
『文殊師利（Manjushri，菩薩名）！清凈有五種相，不清凈有七種相。』
『文殊師利（Manjushri，菩薩名）！什麼是清凈的五種相？一是現前見相，二是依彼現前見相，三是自相譬喻相，四是成就相，五是說清凈阿含相。』
『文殊師利（Manjushri，菩薩名）！什麼是現前見相？是指一切有為行是無常的，一切有為行是苦的，一切法是無我的，世間現前見到這些法等等，這被稱為現前見相，應當知曉。』
『文殊師利（Manjushri，菩薩名）！什麼是依彼現前見相？是指一切諸有為行因為一相的緣故，不會失去未來善、不善業；因為依止粗法現見的緣故，依止種種業見到種種眾生的現見的緣故，依止善不善業感受苦樂的現見的緣故，在現見法中進行譬喻。像這些都屬於依止現見相，應當知曉。』
『文殊師利（Manjushri，菩薩名）！自相譬喻相，是指內在、外在一切世間現見的譬喻因緣。像這些被稱為自相因緣譬喻，應當知曉。』
『像這樣，依止現見相、依彼現見相、譬喻相一向成就那些事，被稱為成就相，應當知曉。』
『文殊師利（Manjushri，菩薩名）！什麼是說清凈阿含相？是指一切智人宣說寂靜涅槃（Nirvana，佛教術語，指解脫）之相。像這些被稱為清凈阿含相，應當知曉。』
『文殊師利（Manjushri，菩薩名）！你應該這樣深入觀察五種清凈相，深入觀察已知清凈，知清凈已，修行應當知曉。』
文殊師利（Manjushri，菩薩名）！
【English Translation】 English version: This is called 'corresponding to what can be done'. 'Corresponding to arising' refers to understanding the Dharma (law, teaching), expounding the Dharma, and demonstrating the Dharma through what causes and what conditions, thereby being able to accomplish and correctly realize. This is called 'corresponding to arising'. 'Corresponding to the nature of Dharma' can be briefly described as twofold. What are the two? One is purity, and the other is impurity.
'Manjushri (菩薩名, a Bodhisattva)! Purity has five aspects, and impurity has seven aspects.'
'Manjushri (菩薩名, a Bodhisattva)! What are the five aspects of purity? First, the aspect of seeing directly; second, relying on the aspect of seeing directly; third, the aspect of self-characteristic analogy; fourth, the aspect of accomplishment; and fifth, the aspect of speaking of pure Agama (阿含, collection of early Buddhist texts).'
'Manjushri (菩薩名, a Bodhisattva)! What is the aspect of seeing directly? It refers to the impermanence of all conditioned phenomena, the suffering of all conditioned phenomena, and the non-self of all dharmas. The world directly sees these dharmas, and so on. This is called the aspect of seeing directly, and it should be known.'
'Manjushri (菩薩名, a Bodhisattva)! What is the aspect of relying on the aspect of seeing directly? It refers to the fact that all conditioned phenomena, because of their single characteristic, will not lose future good or bad karma; because of relying on the direct seeing of coarse dharmas, because of relying on the seeing of various beings through various karmas, because of relying on the experiencing of suffering and joy through good and bad karma, analogies are made in the directly seen dharmas. These and others belong to the aspect of relying on direct seeing, and it should be known.'
'Manjushri (菩薩名, a Bodhisattva)! The aspect of self-characteristic analogy refers to the causes and conditions of analogies directly seen in the inner and outer worlds. These and others are called the causes and conditions of self-characteristic analogy, and it should be known.'
'In this way, relying on the aspect of direct seeing, depending on the aspect of direct seeing, and the aspect of analogy consistently accomplish those things. This is called the aspect of accomplishment, and it should be known.'
'Manjushri (菩薩名, a Bodhisattva)! What is the aspect of speaking of pure Agama (阿含, collection of early Buddhist texts)? It refers to the All-Knowing One speaking of the aspect of peaceful Nirvana (涅槃, Buddhist term for liberation). These and others are called the aspect of pure Agama, and it should be known.'
'Manjushri (菩薩名, a Bodhisattva)! You should deeply observe these five aspects of purity in this way. Having deeply observed and known purity, having known purity, practice should be known.'
Manjushri (菩薩名, a Bodhisattva)!
白佛言：「世尊！有幾種法知一切智人相？」
佛言：「文殊師利！有五種法知一切智人相。何等為五？有人出世于諸一切天人世間名一切智，有人畢竟成就三十二大人之相、得十力法能斷一切眾生疑、具四無畏降伏一切諸魔怨敵、說法更無能作礙難、于說法中善說八聖菩提道分，現證成就四沙門果。
「文殊師利！如是，依生、依相斷疑降伏，無人能難，現見沙門五種法現前，是名一切智人相應知。
「文殊師利！此依產生相應、現見相應、量相應、比智相應、聖人說法相應，知五種相是名清凈相應知。
「文殊師利！何者是七種不清凈相？所謂彼相似見相、彼不相似見相、有一切相似見相、一切不相似見相、自譬喻異相、不成相、說法不清凈阿含相。
「文殊師利！何者是有一切相似見相？謂一切法依意識知同相，如是等名為一切法相似同見相。
「文殊師利！何者是一切法不相似見相？謂法相、體相、業法因果異相、一一相、異相、畢竟彼彼相、待異相，如是等是名一切不相似不同見相。
「文殊師利！何者是自譬喻異相？謂彼相似見相譬喻中有一切不相似不同相，為成彼事一向不成，是故我說彼不成相。
「文殊師利！自譬喻中彼不相似見相有一切相似同
【現代漢語翻譯】 現代漢語譯本 佛陀稟告說：『世尊！通過哪幾種法可以瞭解一切智者的相貌？』
佛陀說：『文殊師利（Manjushri，菩薩名）！有五種法可以瞭解一切智者的相貌。是哪五種呢？有人出世，在所有天人世間被稱為一切智者；有人最終成就三十二大丈夫相、獲得十力（ten powers of a Buddha）之法，能夠斷除一切眾生的疑惑；具備四無畏（four kinds of fearlessness）降伏一切諸魔怨敵；說法時更沒有人能夠製造障礙和為難；在說法中善於宣說八聖道分（Noble Eightfold Path），現證成就四沙門果（four fruits of asceticism）。』
『文殊師利！像這樣，依據出生、依據相貌斷除疑惑，降伏怨敵，沒有人能夠為難，親眼見到沙門五種法顯現，這就是一切智者相應的相貌，應當知曉。』
『文殊師利！這依據出生相應、相貌相應、衡量相應、比智相應、聖人說法相應，瞭解這五種相貌，就叫做清凈相應，應當知曉。』
『文殊師利！什麼是七種不清凈的相貌？就是所謂的相似見相、不相似見相、有一切相似見相、一切不相似見相、自譬喻異相、不成相、說法不清凈阿含相。』
『文殊師利！什麼叫做有一切相似見相？就是說一切法依據意識認知為相同之相，像這樣等等就叫做一切法相似相同見相。』
『文殊師利！什麼叫做一切法不相似見相？就是說法相、體相、業法因果的差異之相、一一之相、差異之相、最終彼此之相、對待差異之相，像這樣等等就叫做一切不相似不同見相。』
『文殊師利！什麼叫做自譬喻異相？就是在相似見相的譬喻中存在一切不相似的不同之相，爲了成就那件事卻始終不能成功，所以我說那是不成之相。』
『文殊師利！在自譬喻中，那不相似見相存在一切相似相同
【English Translation】 English version The Buddha said to the Buddha: 'World Honored One! What are the kinds of Dharmas by which one can know the characteristics of an all-knowing person?'
The Buddha said: 'Manjushri (Manjushri, name of a Bodhisattva)! There are five kinds of Dharmas by which one can know the characteristics of an all-knowing person. What are the five? Someone who appears in the world, among all the gods and humans, is called all-knowing; someone who ultimately achieves the thirty-two marks of a great man, obtains the ten powers (ten powers of a Buddha), and is able to cut off the doubts of all sentient beings; possesses the four kinds of fearlessness (four kinds of fearlessness), subdues all the demons and enemies; when teaching the Dharma, no one can create obstacles or difficulties; in teaching the Dharma, is skilled in expounding the Noble Eightfold Path, and directly realizes the four fruits of asceticism (four fruits of asceticism).'
'Manjushri! Like this, based on birth, based on characteristics, cutting off doubts, subduing enemies, no one can make difficulties, personally seeing the five Dharmas of a Shramana manifest, this is the corresponding characteristic of an all-knowing person, one should know.'
'Manjushri! This is based on the correspondence of birth, the correspondence of characteristics, the correspondence of measurement, the correspondence of comparative wisdom, the correspondence of the teaching of the Dharma by a sage, understanding these five kinds of characteristics, this is called pure correspondence, one should know.'
'Manjushri! What are the seven kinds of impure characteristics? They are the so-called similar view characteristic, dissimilar view characteristic, having all similar view characteristics, all dissimilar view characteristics, self-metaphorical different characteristic, unachievable characteristic, and the Dharma teaching impure Agama characteristic.'
'Manjushri! What is called having all similar view characteristics? It means that all Dharmas, based on consciousness, are known as the same characteristic, like this and so on, is called all Dharmas similar same view characteristic.'
'Manjushri! What is called all Dharmas dissimilar view characteristic? It means the Dharma characteristic, the substance characteristic, the different characteristics of karmic Dharma cause and effect, each and every characteristic, different characteristics, ultimately each other's characteristics, relative different characteristics, like this and so on, is called all dissimilar different view characteristic.'
'Manjushri! What is called self-metaphorical different characteristic? It means that in the metaphor of similar view characteristics, there exist all dissimilar different characteristics, but in order to achieve that matter, it is never successful, therefore I say that is the unachievable characteristic.'
'Manjushri! In the self-metaphor, that dissimilar view characteristic exists all similar same
相，為成彼事一向不成，是故我說不成相。
「若不成相者，彼法不清凈；若法不清凈者，不應修行。是故，我說不清凈阿含相，以自性不清凈應知。
「文殊師利！何者是法體？所謂：如來出世及不出世，法住、法體、法界，是名法體相應知。」
文殊師利言：「世尊！何者是略廣相？」
「文殊師利！所謂略說一句——彼一句、上上句、差別無量句、乃至說應至處——是名略說應知。」
文殊師利言：「世尊！何者是得相？」
「文殊師利！謂取諸法見觀菩提分法，我說菩提分法四念處等，是名彼法自體相。共世間、出世間、遠離染相，彼法果起世間、出世間功德，是名彼得相。文殊師利！即彼法依解脫智受用，應知、廣為人說示現，是名彼法隨順示現相。文殊師利！即彼修行菩提分法，離道相違染法，是名向障法應知。文殊師利！為彼法多生增長，是名隨順彼法相。文殊師利！障諸法是名過相。文殊師利！隨順彼法功德是名利益相，應知。」
爾時，文殊師利菩薩白佛言：「世尊！惟愿世尊為諸菩薩更重略說修多羅、毗尼、摩得勒伽義，不共一切外道、二乘陀羅尼相。諸佛如來說甚深法，諸菩薩得甚深意，得已能入一切佛法。」
佛告文殊師利：「汝今諦聽
【現代漢語翻譯】 現代漢語譯本：『相』，如果爲了成就某事而執著于某種表象，則永遠無法成功，因此我說不應執著于表象。 『如果不能捨棄表象，那麼這種法就不清凈；如果法不清凈，就不應該去修行。』因此，我說不清凈的阿含相，應當知道它的自性是不清凈的。 『文殊師利（Manjushri，智慧的象徵）！什麼是法體？』所謂如來（Tathagata，佛的稱號）出世或不出世，法住、法體、法界，這被稱為與法體相應。 文殊師利（Manjushri）問：『世尊（Bhagavan，佛的尊稱）！什麼是略相和廣相？』 『文殊師利（Manjushri）！所謂略說一句——這一句、上上句、差別無量句、乃至說到應到的地方——這被稱為略說。』 文殊師利（Manjushri）問：『世尊（Bhagavan）！什麼是得相？』 『文殊師利（Manjushri）！所謂取諸法，見觀菩提分法（bodhipaksika-dharmas，通往覺悟的要素），我說菩提分法，如四念處（four foundations of mindfulness）等，這被稱為彼法自體相。與世間、出世間、遠離染相，彼法果起世間、出世間功德，這被稱為彼得相。文殊師利（Manjushri）！即彼法依解脫智受用，應當知曉、廣為人說示現，這被稱為彼法隨順示現相。文殊師利（Manjushri）！即彼修行菩提分法，離道相違染法，這被稱為向障法。文殊師利（Manjushri）！為彼法多生增長，這被稱為隨順彼法相。文殊師利（Manjushri）！障礙諸法被稱為過相。文殊師利（Manjushri）！隨順彼法功德被稱為利益相，應當知曉。』 當時，文殊師利菩薩（Manjushri Bodhisattva）對佛說：『世尊（Bhagavan）！惟愿世尊（Bhagavan）為諸菩薩（Bodhisattvas）再次簡要地講述修多羅（Sutra，經）、毗尼（Vinaya，律）、摩得勒伽（Matrika，論）的含義，以及不與一切外道、二乘（聲聞和緣覺）相同的陀羅尼（Dharani，總持）相。諸佛如來（Tathagata）所說的甚深法，諸菩薩（Bodhisattvas）得到甚深意，得到后能夠進入一切佛法。』 佛告訴文殊師利（Manjushri）：『你現在仔細聽好。』
【English Translation】 English version: 'Form,' if one clings to an appearance in order to accomplish something, it will never be achieved. Therefore, I say one should not cling to appearances. 'If one cannot abandon appearances, then that Dharma is not pure; if the Dharma is not pure, then one should not practice it.' Therefore, I speak of the impure aspect of the Agamas (Agama, collections of scriptures), and it should be known that its nature is impure. 'Manjushri (Manjushri, symbol of wisdom)! What is the essence of Dharma?' So-called Tathagata (Tathagata, title of the Buddha) appearing in the world or not appearing, the abiding of Dharma, the essence of Dharma, the realm of Dharma, this is known as corresponding to the essence of Dharma. Manjushri (Manjushri) asked: 'Bhagavan (Bhagavan, honorific title for the Buddha)! What are the condensed and expanded aspects?' 'Manjushri (Manjushri)! So-called briefly speaking one phrase—that phrase, the supreme phrase, the immeasurable phrases of difference, even speaking to the place where one should arrive—this is known as brief speaking.' Manjushri (Manjushri) asked: 'Bhagavan (Bhagavan)! What is the aspect of attainment?' 'Manjushri (Manjushri)! So-called taking all Dharmas, seeing and contemplating the bodhipaksika-dharmas (bodhipaksika-dharmas, factors leading to enlightenment), I speak of the bodhipaksika-dharmas, such as the four foundations of mindfulness (four foundations of mindfulness), this is called the aspect of the self-nature of that Dharma. Together with the worldly, the supramundane, and being far from the aspect of defilement, the fruits of that Dharma give rise to worldly and supramundane merits, this is called the aspect of that attainment. Manjushri (Manjushri)! Namely, that Dharma relies on the wisdom of liberation for enjoyment, it should be known, widely spoken of and demonstrated to others, this is called the aspect of that Dharma being demonstrated in accordance. Manjushri (Manjushri)! Namely, that practice of the bodhipaksika-dharmas, being apart from defiled Dharmas that contradict the path, this is called the Dharma that obstructs progress. Manjushri (Manjushri)! For that Dharma to grow and increase through many lives, this is called the aspect of according with that Dharma. Manjushri (Manjushri)! Obstructing all Dharmas is called the aspect of fault. Manjushri (Manjushri)! According with the merits of that Dharma is called the aspect of benefit, it should be known.' At that time, Manjushri Bodhisattva (Manjushri Bodhisattva) said to the Buddha: 'Bhagavan (Bhagavan)! May the Bhagavan (Bhagavan) again briefly explain to the Bodhisattvas (Bodhisattvas) the meaning of the Sutras (Sutra, discourses), the Vinaya (Vinaya, monastic rules), and the Matrikas (Matrika, treatises), as well as the aspects of Dharani (Dharani, mnemonic devices) that are not shared by all non-Buddhist paths and the Two Vehicles (Sravakas and Pratyekabuddhas). The profound Dharma spoken by the Buddhas Tathagatas (Tathagata), the Bodhisattvas (Bodhisattvas) attain profound meaning, and having attained it, they are able to enter all the Buddha-Dharmas.' The Buddha told Manjushri (Manjushri): 'Now listen carefully.'
，我當爲汝略說陀羅尼義。諸菩薩等聞我法已，能得我意；得我意已，入於我法。
「文殊師利！何者略說陀羅尼義？所謂我說一切染法、一切凈法、彼一切法、不覺相、無作相、無分別相、無我相，如是如是法。我說不覺、無作、無分別、無我相，以一切無覺無我相，是故染法，非先是染，后時得凈；諸凈法者，亦非先凈，后得名染。愚癡凡夫依虛妄染身執著我法，計自體相，依因邪見而言有我——所謂我能見、能聞、能嗅、能味、能觸、我能知、我能食、我染、我凈——生如是等諸邪見行。若人如是如實能知離煩惱身，彼人能得離諸煩惱、斷諸戲論、畢竟清凈，得無為身，無有一切諸有為行。文殊師利！是名略說陀羅尼義應知。」
爾時，世尊而說偈言：
「諸法本無染、 后時不清凈， 染及於清凈， 是諸法無我。 染身見有我， 生於我所相、 我染及清凈、 我見及以食。 若能如是知， 彼人離煩惱， 能得無染身， 是故名無為。」
文殊師利菩薩白佛言：「世尊！世尊！如來心生有何等相？愿為我說。」
佛告文殊師利：「文殊師利！如來非心意意識得名，而無諸行心生得名，依應化身說名為生。」
文殊師利言：「世尊！若法身離於諸
【現代漢語翻譯】 現代漢語譯本： 『我將為你簡略地解釋陀羅尼（Dharani）的意義。各位菩薩聽聞我的教法后，能夠領會我的意旨；領會我的意旨后，就能進入我的教法。』 『文殊師利（Manjushri）！什麼是簡略地解釋陀羅尼的意義呢？就是我說的一切染污之法、一切清凈之法，那一切法，都是不覺悟之相、無造作之相、無分別之相、無我之相，就是這樣的法。我說不覺悟、無造作、無分別、無我之相，因為一切都是無覺悟無我之相，所以染污之法，不是先染污，後來才變得清凈；那些清凈之法，也不是先清凈，後來才被稱為染污。愚癡的凡夫依靠虛妄的染污之身，執著於我法，計較自體之相，依據邪見而說有我——所謂我能見、能聞、能嗅、能味、能觸、我能知、我能食、我染污、我清凈——產生像這樣的各種邪見行為。如果有人能夠如實地知道遠離煩惱之身，那個人就能遠離各種煩惱、斷絕各種戲論、最終達到清凈，獲得無為之身，沒有任何有為之行。文殊師利！這叫做簡略地解釋陀羅尼的意義，應當知道。』 當時，世尊說了這樣的偈語： 『諸法本來沒有染污，後來也不會變得清凈，染污以及清凈，都是諸法無我的體現。染污之身卻見有我，產生我所有的表象、我染污以及清凈、我見以及飲食。如果能夠這樣理解，那個人就能遠離煩惱，能夠獲得無染之身，因此稱為無為。』 文殊師利菩薩（Manjushri Bodhisattva）對佛說：『世尊！世尊！如來（Tathagata）的心生起有什麼樣的表象？希望您能為我解說。』 佛告訴文殊師利：『文殊師利！如來不是以心意意識而得名，而是因為沒有各種行為的心生起而得名，依據應化之身而說名為生。』 文殊師利說：『世尊！如果法身遠離各種……』
【English Translation】 English version: 'I will briefly explain the meaning of Dharani for you. All Bodhisattvas, after hearing my Dharma, will be able to grasp my intention; having grasped my intention, they will enter my Dharma.' 'Manjushri! What is the brief explanation of the meaning of Dharani? It is what I say about all defiled dharmas, all pure dharmas, all those dharmas, which are the aspects of non-awareness, non-action, non-discrimination, and non-self; such is the Dharma. I speak of non-awareness, non-action, non-discrimination, and non-self, because everything is the aspect of non-awareness and non-self. Therefore, defiled dharmas are not initially defiled and later become pure; those pure dharmas are also not initially pure and later called defiled. Foolish ordinary people rely on the false and defiled body, clinging to the self and dharmas, calculating the aspects of the self, and based on wrong views, say that there is a self—that is, I can see, I can hear, I can smell, I can taste, I can touch, I can know, I can eat, I am defiled, I am pure—giving rise to such wrong views and actions. If a person can truly know and understand the body that is free from afflictions, that person can be free from all afflictions, cut off all playful discussions, ultimately attain purity, and obtain the unconditioned body, without any conditioned actions. Manjushri! This is called the brief explanation of the meaning of Dharani, which should be known.' At that time, the World Honored One spoke the following verse: 'All dharmas are inherently without defilement, and later they do not become pure. Defilement and purity are the non-self of all dharmas. Seeing a self in the defiled body gives rise to the appearance of what is mine, my defilement and purity, my seeing and eating. If one can understand in this way, that person will be free from afflictions, and will be able to obtain a body without defilement; therefore, it is called unconditioned.' Manjushri Bodhisattva said to the Buddha: 'World Honored One! World Honored One! What are the characteristics of the arising of the Tathagata's mind? I hope you will explain it for me.' The Buddha told Manjushri: 'Manjushri! The Tathagata is not named by mind, intention, or consciousness, but is named because there is no arising of the mind with various actions, and is said to be born based on the manifested body.' Manjushri said: 'World Honored One! If the Dharmakaya is apart from all...'
行，云何離作心行而能生心？」
佛言：「文殊師利！依本方便般若修行自然而生。文殊師利！譬如睡眠，無心覺起而能覺起。文殊師利！如入滅盡定而無起心，依本作心自然而起。文殊師利！如眠、滅定二無起心，依本而起；如是，如來心生，依本般若方便修行成就應知。」
文殊師利菩薩白佛言：「世尊！世尊說如來應化所作化身，為是有心？為是無心？」
佛言：「文殊師利！得言有心、得言無心。何以故？以自心不得自在故，言無心；假他力故，言有心。」
文殊師利白佛言：「世尊！如世尊說，如來行處、如來境界，此二種法有何差別？」
佛言：「文殊師利！言如來行處者，一切諸佛功德平等不可思議、無量功德莊嚴清凈佛之國土，是名諸佛如來行處。文殊師利！言如來境界者有五種。何等為五？所謂眾生界、世界、法界、可化眾生界、方便界。文殊師利！如來行處、如來境界如是差別應知。」
文殊師利菩薩白佛言：「世尊！世尊！如來得大菩提、轉大法輪、入大涅槃，此三種相云何差別？應云何知？」
佛告文殊師利言：「文殊師利！無有二相，不證菩提、非不證菩提，不轉法輪、非不轉法輪，非入大涅槃、非不入大涅槃。」
文殊師利言：「世
【現代漢語翻譯】 現代漢語譯本： 文殊師利問：『如果這樣，如何才能在脫離造作的心念活動的情況下產生心呢？』 佛說：『文殊師利！依靠根本的方便般若（prajna，智慧）修行，自然而然就能產生心。文殊師利！譬如睡眠，沒有刻意發起的心念，卻能自然醒來。文殊師利！又如進入滅盡定（nirodha-samāpatti，一種甚深的禪定狀態）時，沒有生起任何心念，但依靠之前的修習，自然會從定中出來。文殊師利！就像睡眠和滅盡定這兩種狀態，都沒有主動發起的心念，而是依靠之前的習性而自然發生；同樣，如來的心生起，也是依靠根本的般若方便修行成就的，應當這樣理解。』 文殊師利菩薩對佛說：『世尊！您所說的如來應化所作的化身，是有心還是無心呢？』 佛說：『文殊師利！可以說是有心，也可以說是無心。為什麼呢？因為化身自己的心不能自主，所以說是無心；憑藉其他力量的加持，所以說是有心。』 文殊師利問佛：『世尊！正如您所說，如來的行處（gocara，常行之處）和如來的境界（visaya，所證之境），這兩種法有什麼差別呢？』 佛說：『文殊師利！所說的如來行處，是指一切諸佛功德平等、不可思議、以無量功德莊嚴清凈的佛之國土，這就是諸佛如來的行處。文殊師利！所說的如來境界有五種。是哪五種呢？就是眾生界（sattvadhātu，眾生的範圍）、世界（loka，宇宙）、法界（dharmadhātu，諸法的範圍）、可化眾生界（vineyasattvadhātu，可以被教化的眾生的範圍）、方便界（upāyadhātu，方便法門的範圍）。文殊師利！如來行處和如來境界的差別，應當這樣理解。』 文殊師利菩薩對佛說：『世尊！如來證得大菩提（mahābodhi，偉大的覺悟）、轉大法輪（dharma-cakra-pravartana，宣講佛法）、入大涅槃（mahāparinirvana，偉大的寂滅），這三種相有什麼差別？應當如何理解？』 佛告訴文殊師利說：『文殊師利！沒有兩種不同的相，既不是證得菩提，也不是沒有證得菩提；既不是轉法輪，也不是沒有轉法輪；既不是入大涅槃，也不是沒有入大涅槃。』 文殊師利說：『世
【English Translation】 English version: Manjushri asked: 'If that is so, how can the mind arise apart from intentional mental activity?' The Buddha said: 'Manjushri! It arises naturally through relying on the fundamental expedient prajna (wisdom) practice. Manjushri! For example, in sleep, without any intention, one can awaken. Manjushri! Like entering the extinction samadhi (nirodha-samāpatti, a profound state of meditative absorption) without any arising of mind, one arises naturally relying on previous practice. Manjushri! Just as sleep and extinction samadhi have no arising of mind, yet arise relying on previous causes; likewise, the arising of the Tathagata's (Tathāgata, 'Thus-gone One', an epithet of the Buddha) mind should be understood as accomplished through relying on the fundamental prajna expedient practice.' Manjushri Bodhisattva said to the Buddha: 'World Honored One! Is the transformation body created by the Tathagata's response and transformation with mind or without mind?' The Buddha said: 'Manjushri! One can say it is with mind, and one can say it is without mind. Why? Because the transformation body's own mind is not self-governing, therefore it is said to be without mind; relying on the power of others, therefore it is said to be with mind.' Manjushri asked the Buddha: 'World Honored One! As you said, what is the difference between the Tathagata's sphere of activity (gocara, place of activity) and the Tathagata's realm (visaya, realm of experience)?' The Buddha said: 'Manjushri! The Tathagata's sphere of activity refers to the Buddhas' lands, which are equal in merit, inconceivable, adorned with immeasurable merits, and pure. This is called the Tathagatas' sphere of activity. Manjushri! The Tathagata's realm has five aspects. What are the five? They are the realm of sentient beings (sattvadhātu, the sphere of sentient beings), the world (loka, the universe), the dharma realm (dharmadhātu, the sphere of all dharmas), the realm of sentient beings to be transformed (vineyasattvadhātu, the sphere of sentient beings who can be taught), and the realm of expedient means (upāyadhātu, the sphere of skillful means). Manjushri! The difference between the Tathagata's sphere of activity and the Tathagata's realm should be understood in this way.' Manjushri Bodhisattva said to the Buddha: 'World Honored One! What is the difference between the three aspects of the Tathagata attaining great Bodhi (mahābodhi, great enlightenment), turning the great Dharma wheel (dharma-cakra-pravartana, setting in motion the wheel of Dharma), and entering great Nirvana (mahāparinirvana, great extinction)? How should they be understood?' The Buddha told Manjushri: 'Manjushri! There are not two different aspects; it is neither attaining Bodhi nor not attaining Bodhi; it is neither turning the Dharma wheel nor not turning the Dharma wheel; it is neither entering great Nirvana nor not entering great Nirvana.' Manjushri said: 'World'
尊！我解世尊所說之義。何以故？如來法身本來常清凈故、應化身示現故。」
文殊師利言：「世尊！眾生見彼應化之身、聞應化身、解應化身、供養讚歎應化之身，得諸功德，於何身得？」
佛言：「文殊師利！以能正念如來身故，以應化身依如來法身住持力得。」
文殊師利白佛言：「世尊！世尊等無心、無作、無行，何義故如來法身為諸眾生出大光明及出無量應化映象，而諸聲聞、辟支佛等解脫之身無如是相？」
佛言：「文殊師利！等無心、無作，譬如日、月、摩尼珠等，為諸眾生出大光明及種種物，而水、琉璃、頗梨珠等無心、無作，不出一切光明等物。何以故？依大眾生住持力故、依諸眾生增上業故。文殊師利！譬如善巧練治珠寶能出影像，余不善者不出光明。文殊師利！諸佛如來亦復如是，依無量法正觀修行方便般若，作諸善業、集諸善根，依佛法身方便智慧出諸光明及出無量應化色像；聲聞、緣覺解脫之身不能修集一切善根，故不能出。」
文殊師利菩薩白佛言：「世尊！世尊說依諸佛菩薩住持力故，一切眾產生就世間功德之身——所謂生於剎利婆羅門、大長者家、欲界、色界、無色界、一切處、一切身——一切功德果報成就皆依諸佛及諸菩薩住持力得。世尊！何意
【現代漢語翻譯】 尊者！我理解世尊所說之義。為何如此說？因為如來的法身本來就是常恒清凈的，而應化身是爲了示現而顯現的。
文殊師利菩薩說：『世尊！眾生見到應化之身、聽聞應化之身、理解應化之身、供養讚歎應化之身，從而獲得各種功德，這些功德是從哪個身獲得的呢？』
佛說：『文殊師利！因為能夠正確憶念如來之身，又因為應化身是依靠如來法身的住持力而得以顯現。』
文殊師利菩薩對佛說：『世尊！世尊是平等而無心、無造作、無行跡的，為何如來的法身能為眾生髮出大光明以及無量的應化映象，而那些聲聞、辟支佛等解脫之身卻沒有這樣的現象呢？』
佛說：『文殊師利！雖然是平等而無心、無造作，但就像太陽、月亮、摩尼珠（Cintamani, 如意寶珠）等，能為眾生髮出大光明和各種事物，而水、琉璃、頗梨珠（Sphatika, 水晶）等雖然無心、無造作，卻不能發出一切光明等事物。這是為什麼呢？因為它們是依靠大眾生的住持力，依靠眾生增長的業力。文殊師利！譬如善於技巧的人能夠磨練珠寶使其顯現影像，而不善於此道的人則不能使珠寶發出光明。文殊師利！諸佛如來也是如此，依靠無量法的正觀修行和方便般若（Prajna, 智慧），造作各種善業、積聚各種善根，依靠佛的法身方便智慧，發出各種光明以及無量的應化色像；而聲聞、緣覺的解脫之身不能修集一切善根，所以不能發出光明。』
文殊師利菩薩對佛說：『世尊！世尊說依靠諸佛菩薩的住持力，一切眾生才能成就世間的功德之身——也就是生於剎利（Kshatriya, 貴族）婆羅門（Brahmana, 祭司）、大長者家、欲界、、無、一切處、一切身——一切功德果報的成就都是依靠諸佛及諸菩薩的住持力而得到的。世尊！這是什麼意思呢？』
【English Translation】 Venerable one! I understand the meaning of what the World Honored One has said. Why is that? Because the Dharmakaya (Dharmakaya, 法身) of the Tathagata (Tathagata, 如來) is originally and eternally pure, and the Nirmanakaya (Nirmanakaya, 應化身) appears for the sake of manifestation.
Manjushri (Manjushri, 文殊師利) said: 'World Honored One! Beings see the Nirmanakaya, hear the Nirmanakaya, understand the Nirmanakaya, and make offerings and praises to the Nirmanakaya, thereby obtaining various merits. From which body are these merits obtained?'
The Buddha said: 'Manjushri! It is because they are able to correctly recollect the body of the Tathagata, and because the Nirmanakaya relies on the sustaining power of the Dharmakaya of the Tathagata to manifest.'
Manjushri Bodhisattva (Bodhisattva, 菩薩) said to the Buddha: 'World Honored One! The World Honored One is equal and without mind, without action, and without traces. Why is it that the Dharmakaya of the Tathagata can emit great light and countless manifested images for beings, while the liberated bodies of the Shravakas (Shravakas, 聲聞), Pratyekabuddhas (Pratyekabuddhas, 辟支佛), and others do not have such phenomena?'
The Buddha said: 'Manjushri! Although it is equal and without mind or action, it is like the sun, moon, Cintamani (Cintamani, 摩尼珠) jewel, and so on, which can emit great light and various things for beings, while water, lapis lazuli, Sphatika (Sphatika, 頗梨珠) crystal, and so on, although without mind or action, cannot emit all kinds of light and other things. Why is that? Because they rely on the sustaining power of the great assembly of beings, and rely on the increasing karma of beings. Manjushri! For example, a skilled craftsman can polish a jewel to make it reflect images, while one who is not skilled cannot make the jewel emit light. Manjushri! The Buddhas and Tathagatas are also like this, relying on the correct contemplation and practice of immeasurable Dharma and expedient Prajna (Prajna, 般若), creating various good deeds, accumulating various good roots, and relying on the expedient wisdom of the Buddha's Dharmakaya to emit various lights and countless manifested forms; while the liberated bodies of the Shravakas and Pratyekabuddhas cannot cultivate and accumulate all good roots, so they cannot emit light.'
Manjushri Bodhisattva said to the Buddha: 'World Honored One! The World Honored One said that relying on the sustaining power of the Buddhas and Bodhisattvas, all beings can achieve worldly meritorious bodies—that is, being born into Kshatriya (Kshatriya, 剎利), Brahmana (Brahmana, 婆羅門), great elder families, the desire realm, **, the formless realm, all places, all bodies—the achievement of all meritorious fruits is obtained by relying on the sustaining power of the Buddhas and Bodhisattvas. World Honored One! What does this mean?'
作如是說？」
佛言：「文殊師利！如來住持之力及菩薩力，隨說何等道、何等修行，若有人能依于彼道如實修行，彼人一切生處、一切身、一切世間果報成就。文殊師利！若人不能信于彼道，又復不能如實修行，謗我法、諍我法，而於我身生惡瞋心，彼人命終一切生處常得一切下劣惡身、受惡果報。文殊師利！依於此義，汝今應知，非但成就上妙勝身及勝果報依佛如來住持力，得下劣惡身及惡果報亦依如來住持力得。」
文殊師利白佛言：「世尊！世尊不凈國土中，何法易得？何法難得？世尊！凈佛國土中，何法易得？何法難得？」
佛告文殊師利言：「文殊師利！不凈國土中有八事易得、二事難得。何等為八？所謂外道易得、受苦眾生易得、生下姓家勢力敗壞易得、惡行眾生易得、破戒眾生易得、入惡道眾生易得、發下品心小乘眾生易得、發菩提心菩薩狹劣心易得。
「文殊師利！何者二事難得？高心修行菩薩難得、諸佛如來出世難得。文殊師利！凈佛國土中八事難得、二事易得，應如是知。」
爾時，文殊師利法王子菩薩白佛言：「世尊！此深密解脫修多羅中，此法門當名何等？云何奉持？」
佛告文殊師利法王子菩薩言：「文殊師利！此法門名『說諸佛如來住持力了義
【現代漢語翻譯】 現代漢語譯本：像這樣說嗎？』
佛說：『文殊師利（Manjushri，菩薩名）！如來的住持之力以及菩薩之力，無論宣說何種道、何種修行，如果有人能夠依照那些道如實修行，那個人在一切生處、一切身、一切世間都能成就果報。文殊師利！如果有人不能相信那些道，又不能如實修行，誹謗我的法、爭論我的法，並且對我生起惡意的嗔恨心，那個人命終后在一切生處常常得到一切下劣的惡身，承受惡果報。文殊師利！依據這個道理，你現在應當知道，不僅僅是成就上妙殊勝的身和殊勝的果報依靠佛如來的住持力，得到下劣惡身和惡果報也是依靠如來的住持力得到的。』
文殊師利（Manjushri，菩薩名）問佛說：『世尊！在世尊不凈的國土中，什麼法容易得到？什麼法難以得到？世尊！在清凈的佛國土中，什麼法容易得到？什麼法難以得到？』
佛告訴文殊師利（Manjushri，菩薩名）說：『文殊師利！在不凈的國土中有八件事容易得到，兩件事難以得到。哪八件事呢？就是外道容易得到、受苦的眾生容易得到、出生在下等姓氏家庭且勢力敗壞的人容易得到、惡行的眾生容易得到、破戒的眾生容易得到、進入惡道的眾生容易得到、發起下品心的小乘眾生容易得到、發起菩提心的菩薩的狹劣心容易得到。
『文殊師利！哪兩件事難以得到？高心修行的菩薩難以得到、諸佛如來出世難以得到。文殊師利！清凈的佛國土中有八件事難以得到，兩件事容易得到，應當這樣知道。』
這時，文殊師利（Manjushri，菩薩名）法王子菩薩問佛說：『世尊！這部深密解脫的修多羅（Sutra，經）中，這個法門應當叫什麼名字？應當如何奉持？』
佛告訴文殊師利（Manjushri，菩薩名）法王子菩薩說：『文殊師利！這個法門名為「宣說諸佛如來住持力了義」』
【English Translation】 English version: 『Did you speak thus?』
The Buddha said: 『Manjushri (Manjushri, name of a Bodhisattva)! By the sustaining power of the Tathagata (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha) and the power of the Bodhisattvas, whatever path or practice is spoken of, if someone can rely on that path and truly practice, that person will achieve the fruition of karma in all births, all bodies, and all worlds. Manjushri! If someone cannot believe in that path, nor truly practice, slanders my Dharma (Dharma, the teachings of the Buddha), disputes my Dharma, and generates evil hatred towards me, that person, upon death, will always obtain inferior and evil bodies in all births, and suffer evil retribution. Manjushri! Based on this meaning, you should now know that not only is the achievement of superior and wonderful bodies and superior fruition dependent on the sustaining power of the Buddha Tathagata, but also the obtaining of inferior and evil bodies and evil retribution is dependent on the sustaining power of the Tathagata.』
Manjushri (Manjushri, name of a Bodhisattva) asked the Buddha: 『World Honored One! In the World Honored One』s impure lands, what Dharma (Dharma, the teachings of the Buddha) is easy to obtain? What Dharma is difficult to obtain? World Honored One! In pure Buddha lands, what Dharma is easy to obtain? What Dharma is difficult to obtain?』
The Buddha told Manjushri (Manjushri, name of a Bodhisattva): 『Manjushri! In impure lands, eight things are easy to obtain, and two things are difficult to obtain. What are the eight? They are: heretics are easy to obtain, suffering beings are easy to obtain, those born into low-caste families with ruined power are easy to obtain, beings of evil conduct are easy to obtain, beings who break precepts are easy to obtain, beings who enter evil paths are easy to obtain, those who generate inferior minds and are of the Small Vehicle (Hinayana) are easy to obtain, and Bodhisattvas who generate the Bodhi mind (Bodhi mind, the aspiration for enlightenment) with narrow minds are easy to obtain.
『Manjushri! What two things are difficult to obtain? Bodhisattvas who practice with high minds are difficult to obtain, and the appearance of Buddhas Tathagatas is difficult to obtain. Manjushri! In pure Buddha lands, eight things are difficult to obtain, and two things are easy to obtain; you should know it thus.』
At that time, the Dharma Prince Bodhisattva Manjushri (Manjushri, name of a Bodhisattva) asked the Buddha: 『World Honored One! In this profound secret liberation Sutra (Sutra, a discourse of the Buddha), what should this Dharma gate be called? How should it be upheld?』
The Buddha told the Dharma Prince Bodhisattva Manjushri (Manjushri, name of a Bodhisattva): 『Manjushri! This Dharma gate is called 「Explaining the Definitive Meaning of the Sustaining Power of All Buddhas Tathagatas.」』
經』。文殊師利！如來所說了義修多羅，其義如是，汝當奉持。」
說此如來住持力了義經時，七萬五千菩薩得滿足法身。文殊師利法王子菩薩摩訶薩及諸一切天、人、阿修羅大眾，歡喜奉行。
深密解脫經卷第五
【現代漢語翻譯】 現代漢語譯本：佛說：『文殊師利（Manjushri，菩薩名）！如來（Tathagata，佛的稱號）所說的了義修多羅（Sutra，經），其意義就是這樣，你應該信奉並受持。』 當宣說這部《如來住持力了義經》時，有七萬五千菩薩（Bodhisattva，指追求覺悟的修行者）獲得了圓滿的法身（Dharmakaya，佛的法性之身）。文殊師利法王子菩薩摩訶薩（Mahasattva，偉大的菩薩）以及所有一切天（Deva，天神）、人（human）、阿修羅（Asura，一種神道）大眾，都歡喜地信奉並實踐。 《深密解脫經》卷第五
【English Translation】 English version: The Buddha said: 'Manjushri (菩薩名)! The definitive Sutra (經) spoken by the Tathagata (佛的稱號) has such meaning; you should uphold and maintain it.' When this 'Tathagata's Sustaining Power Definitive Meaning Sutra' was spoken, seventy-five thousand Bodhisattvas (指追求覺悟的修行者) attained the complete Dharmakaya (佛的法性之身). Manjushri, the Dharma Prince Bodhisattva Mahasattva (偉大的菩薩), and all the Devas (天神), humans (human), and Asuras (一種神道) joyfully accepted and practiced it. Deep Secret Liberation Sutra, Volume Five