T16n0676_解深密經
大正藏第 16 冊 No. 0676 解深密經
No. 676 [Nos. 675, 677-679]
解深密經卷第一
大唐三藏法師玄奘奉 詔譯
序品第一
如是我聞：
一時，薄伽梵住最勝光曜七寶莊嚴，放大光明，普照一切無邊世界，無量方所妙飾間列，周圓無際，其量難測，超過三界所行之處，勝出世間善根所起，最極自在凈識為相。如來所都，諸大菩薩眾所云集，無量天、龍、藥叉、健達縛、阿素洛、揭路茶、緊捺洛、牟呼洛伽、人、非人等，常所翼從，廣大法味喜樂所持，作諸眾生一切義利，滅諸煩惱災橫纏垢，遠離眾魔、過諸莊嚴，如來莊嚴之所依處，大念、慧、行以為游路，大止妙觀以為所乘，大空、無相、無愿解脫為所入門，無量功德眾所莊嚴，大寶花王眾所建立大宮殿中。
是薄伽梵最清凈覺，不二現行，趣無相法。住于佛住逮得一切佛平等性，到無障處，不可轉法，所行無礙，其所成立不可思議。游於三世平等法性，其身流佈一切世界，於一切法智無疑滯，於一切行成就大覺，于諸法智無有疑惑，凡所現身不可分別，一切菩薩正所求智，得佛無二住勝彼岸，不相間雜。如來解脫妙智究竟，證無中邊佛地平等，極於法界，盡虛
【現代漢語翻譯】 現代漢語譯本 《解深密經》卷第一
大唐三藏法師玄奘奉詔譯
序品第一
如是我聞：
一時，薄伽梵（Bhagavan，世尊）住在最勝光曜的七寶莊嚴宮殿中，放出廣大光明，普遍照耀一切無邊世界，無數地方都用美妙的裝飾排列，周遍圓滿沒有邊際，它的量度難以測量，超過了三界眾生所能到達的地方，勝過了世間一切善根所產生的果報，以最極自在的清凈識為它的體相。這裡是如來所居住的都城，是諸大菩薩眾所聚集的地方，有無量的天、龍、藥叉（夜叉，Yaksha，一種守護神）、健達縛（乾闥婆，Gandharva，一種天神，以香氣為食）、阿素洛（阿修羅，Asura，一種非天神）、揭路茶（迦樓羅，Garuda，一種大鵬金翅鳥）、緊捺洛（緊那羅，Kinnara，一種半人半鳥的神）、牟呼洛伽（摩睺羅伽，Mahoraga，一種大蟒神）、人、非人等等，常常侍奉跟從，以廣大的佛法滋味和喜樂來保持身心，為一切眾生做各種有意義的事情，滅除各種煩惱、災禍、橫逆和污垢，遠離各種魔障，超越各種莊嚴，是如來莊嚴的根本所在，以廣大的憶念、智慧和行為作為遊歷的道路，以廣大的止息和微妙的觀照作為乘坐的工具，以廣大的空性、無相和無愿解脫作為進入的門徑，以無量的功德來莊嚴，在大寶花王眾所建立的大宮殿中。
這位薄伽梵具有最清凈的覺悟，不二的智慧時時現前，趨向于無相之法。安住在佛的境界中，獲得了諸佛的平等法性，到達了沒有障礙的地方，具有不可動搖的法則，所行之處沒有阻礙，他所成就的一切都不可思議。遊歷於過去、現在、未來三世的平等法性之中，他的身形流佈於一切世界，對於一切法都具有無疑的智慧，對於一切行為都成就了大覺悟，對於諸法的智慧沒有疑惑，凡是他所顯現的身形都不可分別，是一切菩薩所真正追求的智慧，證得了與佛無二無別的境界，安住在殊勝的彼岸，不與世間法相混雜。如來的解脫和微妙智慧達到了究竟圓滿，證得了沒有中間和邊際的佛地平等，窮盡了法界，遍及虛空。
【English Translation】 English version The Saṃdhinirmocana Sūtra, Volume 1
Translated under Imperial Order by the Tang Dynasty Tripiṭaka Master Xuanzang
Chapter 1: Introduction
Thus have I heard:
At one time, the Bhagavan (Bhagavan, The World-Honored One) dwelt in a palace adorned with the most excellent and radiant seven treasures, emitting great light, universally illuminating all boundless worlds, with countless places beautifully decorated and arranged, perfectly round and without limit, its measure difficult to fathom, surpassing the realms of the three worlds, exceeding the good roots arising from the world, characterized by the most supremely free and pure consciousness. This was the capital of the Tathagata, a gathering place for great Bodhisattvas, constantly attended and followed by countless Devas (gods), Nagas (dragons), Yakshas (Yaksha, a type of guardian spirit), Gandharvas (Gandharva, a type of celestial musician who feeds on fragrance), Asuras (Asura, a type of demigod), Garudas (Garuda, a mythical bird-like creature), Kinnaras (Kinnara, a mythical creature, half-human and half-bird), Mahoragas (Mahoraga, a type of great serpent spirit), humans, non-humans, and others, sustained by the joy of the vast taste of the Dharma, creating all benefits and welfare for all beings, extinguishing all afflictions, calamities, and defilements, far removed from all demonic obstacles, surpassing all adornments, the place upon which the Tathagata's adornment relies, with great mindfulness, wisdom, and conduct as its path, with great cessation and wondrous contemplation as its vehicle, with great emptiness, signlessness, and wishlessness as its gateway, adorned with countless merits, in a great palace established by a multitude of great jewel flower kings.
This Bhagavan possessed the most pure awakening, with non-dual awareness constantly manifest, proceeding towards the Dharma of signlessness. Abiding in the abode of the Buddha, having attained the equality of all Buddhas, having reached the place of no obstruction, possessing irreversible Dharma, unimpeded in his conduct, his accomplishments inconceivable. He wandered in the equal Dharma-nature of the three times (past, present, and future), his body pervading all worlds, with unwavering wisdom regarding all Dharmas, having accomplished great enlightenment in all actions, without doubt in the wisdom of all Dharmas, his manifested forms indistinguishable, the wisdom truly sought by all Bodhisattvas, having attained the non-dual state of the Buddha, abiding on the supreme shore, unmixed with worldly phenomena. The Tathagata's liberation and wondrous wisdom reached ultimate perfection, having realized the equality of the Buddha-ground without beginning or end, extending to the limit of the Dharma-realm, exhausting the expanse of space.
空性窮未來際。
與無量大聲聞眾俱，一切調順，皆是佛子，心善解脫，慧善解脫，戒善清凈，趣求法樂；多聞、聞持，其聞積集；善思所思，善說所說，善作所作；捷慧、速慧、利慧、出慧、勝抉擇慧、大慧、廣慧、及無等慧，慧寶成就；具足三明，逮得第一現法樂住；大凈福田，威儀寂靜，無不圓滿；大忍柔和，成就無減，已善奉行如來聖教。
復有無量菩薩摩訶薩，從種種佛土而來集會。皆住大乘，游大乘法，于諸眾生其心平等，離諸分別及不分別種種分別，摧伏一切眾魔怨敵，遠離一切聲聞、獨覺所有作意，廣大法味喜樂所持，超五怖畏，一向趣入不退轉地，息一切眾生一切苦惱所逼迫地，而現在前。其名曰：解甚深義密意菩薩摩訶薩、如理請問菩薩摩訶薩、法涌菩薩摩訶薩、善清凈慧菩薩摩訶薩、廣慧菩薩摩訶薩、德本菩薩摩訶薩、勝義生菩薩摩訶薩、觀自在菩薩摩訶薩、慈氏菩薩摩訶薩、曼殊室利菩薩摩訶薩等，而為上首。
解深密經勝義諦相品第二
爾時，如理請問菩薩摩訶薩，即于佛前問解甚深義密意菩薩言：「最勝子！言一切法無二，一切法無二者，何等一切法？云何為無二？」
解甚深義密意菩薩告如理請問菩薩曰：「善男子！一切法者，略有二種：一者、有為
【現代漢語翻譯】 現代漢語譯本：空性遍及未來無盡之時。
與無量眾多的大聲聞弟子在一起，他們都已調伏身心，行為端正，都是佛陀的真子，內心得到很好的解脫，智慧得到很好的解脫，戒律清凈，追求佛法的喜樂；他們廣博地聽聞佛法，能夠憶持不忘，所聽聞的佛法都積聚起來；他們善於思考所應思考的，善於宣說所應宣說的，善於實踐所應實踐的；他們具有敏捷的智慧、快速的智慧、銳利的智慧、超群的智慧、善於決斷的智慧、廣大的智慧，以及無與倫比的智慧，成就了智慧之寶；他們具備了宿命明、天眼明、漏盡明這三種智慧，獲得了當下就能體驗到的快樂；他們是廣大的清凈福田，威儀寂靜，沒有不圓滿的地方；他們具有極大的忍耐力和柔和的態度，成就了沒有缺減的功德，已經很好地奉行了如來的神聖教誨。
又有無量無數的菩薩摩訶薩（偉大的菩薩），從各種各樣的佛土而來。他們都安住于大乘佛法，行於大乘之道，對於一切眾生都懷有平等之心，遠離各種分別以及不分別的種種分別，摧伏一切眾魔怨敵，遠離一切聲聞（阿羅漢）、獨覺（辟支佛）的修行方式，以廣大的佛法滋味和喜樂來保持身心，超越了五種怖畏，一心趣入永不退轉的境界，平息一切眾生被一切苦惱所逼迫的境地，而出現在大眾面前。他們的名字是：解甚深義密意菩薩摩訶薩（理解甚深奧義的菩薩）、如理請問菩薩摩訶薩（如理提問的菩薩）、法涌菩薩摩訶薩（佛法如泉涌的菩薩）、善清凈慧菩薩摩訶薩（具有清凈智慧的菩薩）、廣慧菩薩摩訶薩（具有廣大智慧的菩薩）、德本菩薩摩訶薩（具有功德根本的菩薩）、勝義生菩薩摩訶薩（生於殊勝意義的菩薩）、觀自在菩薩摩訶薩（觀世音菩薩）、慈氏菩薩摩訶薩（彌勒菩薩）、曼殊室利菩薩摩訶薩（文殊菩薩）等，他們是這些菩薩中的領袖。
《解深密經·勝義諦相品》第二
這時，如理請問菩薩摩訶薩，就在佛陀面前向解甚深義密意菩薩提問說：『最勝子（最殊勝的人）！您說一切法無二，一切法無二，那麼，什麼是一切法？又如何是無二呢？』
解甚深義密意菩薩告訴如理請問菩薩說：『善男子！一切法，概括起來有兩種：第一種是有為法（因緣和合而成的法），...
【English Translation】 English version: Emptiness extends to the exhaustion of the future.
Together with an immeasurable great assembly of Shravakas (listeners), all well-disciplined, all sons of the Buddha, their minds well liberated, their wisdom well liberated, their precepts well purified, seeking the joy of the Dharma; widely learned, upholding what they have heard, their learning accumulated; skilled in contemplating what should be contemplated, skilled in speaking what should be spoken, skilled in doing what should be done; with quick wit, swift wit, sharp wit, outstanding wit, superior decisive wit, great wit, vast wit, and incomparable wit, accomplished with the jewel of wisdom; possessing the three kinds of knowledge (threefold wisdom), having attained the foremost dwelling in the bliss of the present life; a great field of pure merit, their demeanor peaceful and serene, complete in every way; greatly patient and gentle, their accomplishments undiminished, having well practiced the Holy Teachings of the Tathagata (Thus Come One).
Again, there were immeasurable Bodhisattva-Mahasattvas (great beings) who came from various Buddha-lands. All dwelt in the Mahayana (Great Vehicle), traveled the path of the Mahayana Dharma, their minds equal towards all beings, free from all discriminations and non-discriminations of various kinds, subduing all demonic enemies, far removed from all the intentions of Shravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), sustained by the joy of the vast taste of the Dharma, transcending the five fears, single-mindedly entering the ground of non-retrogression, pacifying the ground oppressed by all the sufferings of all beings, and appearing before the assembly. Their names were: Sandhinirmocana Bodhisattva-Mahasattva (the Bodhisattva who reveals the profound meaning), Pariprcchaka Bodhisattva-Mahasattva (the Bodhisattva who asks questions appropriately), Dharmodgata Bodhisattva-Mahasattva (the Bodhisattva from whom Dharma arises), Susuddhamati Bodhisattva-Mahasattva (the Bodhisattva of pure wisdom), Vipulamati Bodhisattva-Mahasattva (the Bodhisattva of vast wisdom), Gunakara Bodhisattva-Mahasattva (the Bodhisattva who is the source of merit), Paramarthasamudgata Bodhisattva-Mahasattva (the Bodhisattva who arises from ultimate meaning), Avalokiteshvara Bodhisattva-Mahasattva (the Bodhisattva who observes the sounds of the world), Maitreya Bodhisattva-Mahasattva (the Bodhisattva of loving-kindness), Manjushri Bodhisattva-Mahasattva (the Bodhisattva of wisdom), and others, who were the leaders.
The Sandhinirmocana Sutra, Chapter 2: The Characteristics of Ultimate Truth
At that time, Pariprcchaka Bodhisattva-Mahasattva then asked Sandhinirmocana Bodhisattva in front of the Buddha, saying: 'Most Excellent One! You say that all dharmas are non-dual, all dharmas are non-dual. What are all dharmas? And how are they non-dual?'
Sandhinirmocana Bodhisattva told Pariprcchaka Bodhisattva: 'Good man! All dharmas, in brief, are of two kinds: the first is conditioned dharmas (dharmas that arise from causes and conditions),...'
；二者、無為。是中有為，非有為非無為；無為，亦非無為非有為。」
如理請問菩薩復問解甚深義密意菩薩言：「最勝子！如何有為，非有為非無為；無為，亦非無為非有為？」
解甚深義密意菩薩謂如理請問菩薩曰：「善男子！言有為者，乃是本師假施設句。若是本師假施設句，即是遍計所集、言辭所說；若是遍計所集、言辭所說，即是究竟種種遍計言辭所說。不成實故，非是有為。善男子！言無為者，亦墮言辭。設離有為、無為少有所說，其相亦爾。然非無事而有所說。何等為事？謂諸聖者以聖智、聖見，離名言故，現等正覺；即于如是離言法性，為欲令他現等覺故，假立名想謂之有為。
「善男子！言無為者，亦是本師假施設句；若是本師假施設句，即是遍計所集、言辭所說；若是遍計所集、言辭所說，即是究竟種種遍計言辭所說。不成實故，非是無為。善男子！言有為者，亦墮言辭。設離無為、有為少有所說，其相亦爾。然非無事而有所說。何等為事？謂諸聖者以聖智、聖見，離名言故，現等正覺；即于如是離言法性，為欲令他現等覺故，假立名想謂之無為。」
爾時，如理請問菩薩摩訶薩復問解甚深義密意菩薩摩訶薩言：「最勝子！如何此事彼諸聖者以聖智、聖見，離名言故，
【現代漢語翻譯】 現代漢語譯本： 『第二種是無為（asaṃskṛta，不造作，不依賴條件的事物）。在這兩者之中，有為既不是有為也不是無為；無為也不是無為也不是有為。』
如理請問菩薩（Paripṛcchā-mati Bodhisattva）又問解甚深義密意菩薩（Saṃdhinirmocana-mati Bodhisattva）說：『最勝子（Jyeṣṭha-putra，佛陀的繼承人）！為什麼說有為既不是有為也不是無為；無為也不是無為也不是有為？』
解甚深義密意菩薩對如理請問菩薩說：『善男子！說有為，是本師（Śāstā，導師，指佛陀）假借施設的語句。如果是本師假借施設的語句，那就是遍計所執（parikalpita，虛妄分別）所集，言辭所說；如果是遍計所執所集，言辭所說，那就是究竟種種遍計言辭所說。因為它不是真實的，所以不是有為。善男子！說無為，也落入言辭。即使離開有為、無為稍微有所說，它的相狀也是這樣。然而並非沒有原因而有所說。什麼原因呢？就是諸聖者以聖智、聖見，離開名言的緣故，現證等正覺（abhisambuddha，完全覺醒）；就在這樣離開言語的法性（dharmatā，事物本性）上，爲了讓其他人現證等正覺的緣故，假立名想，稱之為有為。
『善男子！說無為，也是本師假借施設的語句；如果是本師假借施設的語句，那就是遍計所執所集，言辭所說；如果是遍計所執所集，言辭所說，那就是究竟種種遍計言辭所說。因為它不是真實的，所以不是無為。善男子！說有為，也落入言辭。即使離開無為、有為稍微有所說，它的相狀也是這樣。然而並非沒有原因而有所說。什麼原因呢？就是諸聖者以聖智、聖見，離開名言的緣故，現證等正覺；就在這樣離開言語的法性上，爲了讓其他人現證等正覺的緣故，假立名想，稱之為無為。』
這時，如理請問菩薩摩訶薩（Paripṛcchā-mati Bodhisattva-mahāsattva）又問解甚深義密意菩薩摩訶薩說：『最勝子！為什麼這件事彼諸聖者以聖智、聖見，離開名言的緣故，
【English Translation】 English version: 'Secondly, the unconditioned (asaṃskṛta, that which is uncreated, not dependent on conditions). Among these two, the conditioned is neither conditioned nor unconditioned; the unconditioned is also neither unconditioned nor conditioned.'
The Bodhisattva Paripṛcchā-mati (Bodhisattva of Right Inquiry) further asked the Bodhisattva Saṃdhinirmocana-mati (Bodhisattva of Unraveling the Profound Meaning), 'Jyeṣṭha-putra (Eldest Son, heir to the Buddha)! How is it that the conditioned is neither conditioned nor unconditioned; and the unconditioned is also neither unconditioned nor conditioned?'
The Bodhisattva Saṃdhinirmocana-mati said to the Bodhisattva Paripṛcchā-mati, 'Good man! The term 'conditioned' is a provisional designation by the Teacher (Śāstā, instructor, referring to the Buddha). If it is a provisional designation by the Teacher, then it is accumulated by conceptual construction (parikalpita, imaginary construction), spoken by words; if it is accumulated by conceptual construction, spoken by words, then it is ultimately spoken by various conceptual constructions and words. Because it is not real, it is not conditioned. Good man! The term 'unconditioned' also falls into words. Even if something is said slightly apart from the conditioned and unconditioned, its appearance is also like that. However, it is not spoken without a reason. What is the reason? It is that the noble ones, with noble wisdom and noble vision, apart from names and words, realize perfect and complete enlightenment (abhisambuddha, fully awakened); and in such a dharma-nature (dharmatā, the nature of things) that is apart from words, in order to cause others to realize perfect and complete enlightenment, they provisionally establish names and thoughts, calling it conditioned.'
'Good man! The term 'unconditioned' is also a provisional designation by the Teacher; if it is a provisional designation by the Teacher, then it is accumulated by conceptual construction, spoken by words; if it is accumulated by conceptual construction, spoken by words, then it is ultimately spoken by various conceptual constructions and words. Because it is not real, it is not unconditioned. Good man! The term 'conditioned' also falls into words. Even if something is said slightly apart from the unconditioned and conditioned, its appearance is also like that. However, it is not spoken without a reason. What is the reason? It is that the noble ones, with noble wisdom and noble vision, apart from names and words, realize perfect and complete enlightenment; and in such a dharma-nature that is apart from words, in order to cause others to realize perfect and complete enlightenment, they provisionally establish names and thoughts, calling it unconditioned.'
At that time, the Bodhisattva-mahāsattva Paripṛcchā-mati further asked the Bodhisattva-mahāsattva Saṃdhinirmocana-mati, 'Jyeṣṭha-putra! Why is it that this matter, those noble ones, with noble wisdom and noble vision, apart from names and words,
現等正覺；即于如是離言法性，為欲令他現等覺故，假立名想，或謂有為？或謂無為？」
解甚深義密意菩薩謂如理請問菩薩曰：「善男子！如善幻師或彼弟子，住四衢道，積集瓦、礫、草、葉、木等，現作種種幻化事業。所謂：象身、馬身、車身、步身，末尼、真珠、琉璃、螺貝、璧玉、珊瑚，種種財、谷、庫藏等身。若諸眾生愚癡、頑鈍、惡慧種類，無所曉知，于瓦、礫、草、葉、木等上諸幻化事，見已聞已，作如是念：『此所見者，實有象身、實有馬身、車身、步身，末尼、真珠、琉璃、螺貝、璧玉、珊瑚，種種財、谷、庫藏等身。』如其所見，如其所聞，堅固執著，隨起言說：『唯此諦實，余皆愚妄。』彼於後時應更觀察。
「若有眾生非愚、非鈍、善慧種類，有所曉知，于瓦、礫、草、葉、木等上諸幻化事，見已聞已，作如是念：『此所見者，無實像身、無實馬身、車身、步身，末尼、真珠、琉璃、螺貝、璧玉、珊瑚，種種財、谷、庫藏等身；然有幻狀迷惑眼事。于中發起大象身想，或大象身差別之想，乃至發起種種財、谷、庫藏等想，或彼種類差別之想。』不如所見，不如所聞，堅固執著，隨起言說：『唯此諦實，余皆愚妄。』為欲表知如是義故，亦於此中隨起言說。彼於後時不須觀察。
【現代漢語翻譯】 現代漢語譯本：『現在證得正等覺（Sammasambuddha，完全覺悟的佛陀）；就在這離言語表達的法性（Dharmata，事物本性）中，爲了讓其他人也能證得正等覺，才假立名相概念，或者說是「有為」（Samskrta，有造作的、因緣和合的）？或者說是「無為」（Asamskrta，無造作的、非因緣和合的）？』
解甚深義密意菩薩（Sandhinirmocana-artha-samdhi-nirmocana-mati-bodhisattva，解釋甚深意義的菩薩）對如理請問菩薩（Yatharthapariprcchaka-bodhisattva，如實提問的菩薩）說：『善男子！就像善於變幻的幻術師或者他的弟子，住在四通八達的道路上，聚集瓦片、碎石、草、葉、木頭等等，變現出種種幻化的事物。例如：大象的身體、馬的身體、車的身體、步兵的身體，末尼寶（Mani，如意寶珠）、珍珠（Mukta，珍珠）、琉璃（Vaiḍūrya，一種寶石）、海螺（Śaṅkha，海螺）、貝殼（Śukti，貝殼）、璧玉（Vajra，金剛石）、珊瑚（Pravala，珊瑚），以及各種各樣的財富、穀物、倉庫等等。如果有些眾生愚癡、遲鈍、惡慧，什麼都不懂，對於瓦片、碎石、草、葉、木頭等變現出來的幻化事物，看到聽到之後，就產生這樣的想法：「這些我所見到的，確實有大象的身體、確實有馬的身體、車的身體、步兵的身體，末尼寶、珍珠、琉璃、海螺、貝殼、璧玉、珊瑚，以及各種各樣的財富、穀物、倉庫等等。」像他們所見到的，像他們所聽到的那樣，牢固地執著，隨之說出這樣的話：「只有這個才是真實的，其餘的都是虛妄的。」他們以後應該再進一步觀察。』
『如果有些眾生不愚癡、不遲鈍、具有善慧，有所瞭解，對於瓦片、碎石、草、葉、木頭等變現出來的幻化事物，看到聽到之後，就產生這樣的想法：「這些我所見到的，沒有真實的大象的身體、沒有真實的馬的身體、車的身體、步兵的身體，末尼寶、珍珠、琉璃、海螺、貝殼、璧玉、珊瑚，以及各種各樣的財富、穀物、倉庫等等；然而有幻化的景象迷惑了眼睛。」在其中產生大象身體的想法，或者大象身體差別的想法，乃至產生各種各樣的財富、穀物、倉庫等的想法，或者那些種類差別的想法。』不像他們所見到的，不像他們所聽到的那樣，牢固地執著，隨之說出這樣的話：『只有這個才是真實的，其餘的都是虛妄的。』爲了表明和告知這樣的意義，也就在其中隨之說出這樣的話。他們以後不需要再進一步觀察。
【English Translation】 English version: 『Now attaining perfect and complete enlightenment (Sammasambuddha, a fully enlightened Buddha); right in such a Dharma-nature (Dharmata, the nature of things) beyond words, in order to enable others to manifest perfect and complete enlightenment, we provisionally establish names and concepts, or call it 「conditioned」 (Samskrta, fabricated, arising from causes and conditions)? Or call it 「unconditioned」 (Asamskrta, unfabricated, not arising from causes and conditions)?』
The Bodhisattva Profound Meaning Revealing Intention (Sandhinirmocana-artha-samdhi-nirmocana-mati-bodhisattva, the Bodhisattva who reveals the hidden meaning of profound meaning) said to the Bodhisattva Asking According to Reason (Yatharthapariprcchaka-bodhisattva, the Bodhisattva who asks truthfully): 『Good man! Just like a skilled illusionist or his disciple, dwelling at a crossroads, gathering tiles, gravel, grass, leaves, wood, etc., and manifesting various illusory activities. Such as: the body of an elephant, the body of a horse, the body of a chariot, the body of infantry, mani jewels (Mani, wish-fulfilling jewel), pearls (Mukta, pearl), lapis lazuli (Vaiḍūrya, a type of gemstone), conch shells (Śaṅkha, conch shell), shells (Śukti, shell),璧玉(Vajra, diamond), coral (Pravala, coral), various kinds of wealth, grains, storehouses, and so on. If there are sentient beings who are foolish, dull, and of evil wisdom, without any understanding, upon seeing and hearing these illusory things manifested from tiles, gravel, grass, leaves, wood, etc., they think: 「These things that I see, there truly is the body of an elephant, there truly is the body of a horse, the body of a chariot, the body of infantry, mani jewels, pearls, lapis lazuli, conch shells, shells,璧玉, coral, various kinds of wealth, grains, storehouses, and so on.」 As they have seen, as they have heard, they firmly cling, and accordingly speak: 「Only this is true, the rest is foolish and false.」 They should observe further at a later time.』
『If there are sentient beings who are not foolish, not dull, and of good wisdom, with some understanding, upon seeing and hearing these illusory things manifested from tiles, gravel, grass, leaves, wood, etc., they think: 「These things that I see, there is no real body of an elephant, no real body of a horse, the body of a chariot, the body of infantry, mani jewels, pearls, lapis lazuli, conch shells, shells,璧玉, coral, various kinds of wealth, grains, storehouses, and so on; however, there are illusory appearances that deceive the eyes.」 In them, they generate the thought of an elephant's body, or the thought of the difference of an elephant's body, and even generate the thought of various kinds of wealth, grains, storehouses, and so on, or the thought of the difference of those kinds.』 Not as they have seen, not as they have heard, they firmly cling, and accordingly speak: 『Only this is true, the rest is foolish and false.』 In order to express and make known such a meaning, they also accordingly speak in them. They do not need to observe further at a later time.
「如是，若有眾生是愚夫類，是異生類，未得諸聖出世間慧，於一切法離言法性不能了知；彼於一切有為、無為，見已聞已，作如是念：『此所得者，決定實有有為、無為。』如其所見，如其所聞，堅固執著，隨起言說：『唯此諦實，余皆癡妄。』彼於後時應更觀察。
「若有眾生非愚夫類，已見聖諦，已得諸聖出世間慧，於一切法離言法性如實了知；彼於一切有為、無為，見已聞已，作如是念：『此所得者，決定無實有為、無為。然有分別所起行相，猶如幻事迷惑覺慧，于中發起為、無為想，或為、無為差別之想。』不如所見，不如所聞，堅固執著，隨起言說：『唯此諦實，余皆癡妄。』為欲表知如是義故，亦於此中隨起言說。彼於後時不須觀察。
「如是，善男子！彼諸聖者於此事中，以聖智、聖見，離名言故，現等正覺；即于如是離言法性，為欲令他現等覺故，假立名想，謂之有為，謂之無為。」
爾時，解甚深義密意菩薩，欲重宣此義而說頌曰：
「佛說離言無二義， 甚深非愚之所行； 愚夫於此癡所惑， 樂著二依言戲論。 彼或不定或邪定， 流轉極長生死苦； 復違如是正智論， 當生牛羊等類中。」
爾時，法涌菩薩白佛言：「世尊！從此東方過
【現代漢語翻譯】 現代漢語譯本 『如果是這樣，如果有些眾生是愚笨之人，是凡夫俗子，沒有獲得聖者的出世間智慧，對於一切法的離言法性不能瞭解；他們對於一切有為法、無為法，見到或聽到后，就產生這樣的想法：『這些所獲得的東西，決定是真實存在的有為法、無為法。』他們按照自己所見、所聞，堅固地執著，並隨之說出：『只有這個是真理，其餘都是愚癡妄想。』這樣的人在以後應該進一步觀察。 『如果有些眾生不是愚笨之人，已經見到聖諦，已經獲得聖者的出世間智慧，對於一切法的離言法性如實地瞭解；他們對於一切有為法、無為法，見到或聽到后，就產生這樣的想法：『這些所獲得的東西，決定沒有真實存在的有為法、無為法。然而有分別心所產生的種種現象，就像幻術一樣迷惑覺悟的智慧，在其中產生有為、無為的想法，或者有為、無為差別的想法。』他們不按照自己所見、所聞，堅固地執著，並隨之說出：『只有這個是真理，其餘都是愚癡妄想。』爲了表明和告知這樣的意義，也在這裡隨之說出。這樣的人在以後不需要進一步觀察。 『所以，善男子！那些聖者對於這件事，以聖智、聖見，遠離名言的束縛，現證等正覺；就在這遠離名言的法性上，爲了讓其他人也能現證等正覺，假立名相概念，稱之為有為，稱之為無為。』 這時，解甚深義密意菩薩，爲了再次宣說這個意義而說了偈頌： 『佛說離言沒有二種意義，非常深奧不是愚笨之人所能理解的； 愚笨之人被愚癡所迷惑，喜歡執著於二元對立，依賴言語戲論。 他們或者是不定見，或者是邪定見，在漫長的生死輪迴中受苦； 又違背了這樣的正智理論，將來會投生到牛羊等畜生道中。』 這時，法涌菩薩對佛說：『世尊！從這裡向東方過』
【English Translation】 English version 『Thus, if there are sentient beings who are foolish, who are ordinary beings, who have not attained the wisdom of the saints that transcends the world, and who cannot understand the nature of all dharmas that is beyond words; when they see or hear about all conditioned and unconditioned things, they think: 『These things that are attained are definitely real, conditioned and unconditioned things.』 According to what they see and hear, they firmly cling to them and say: 『Only this is the truth, and everything else is foolish delusion.』 Such people should observe further later on. 『If there are sentient beings who are not foolish, who have already seen the noble truths, who have attained the wisdom of the saints that transcends the world, and who truly understand the nature of all dharmas that is beyond words; when they see or hear about all conditioned and unconditioned things, they think: 『These things that are attained are definitely not real, conditioned and unconditioned things. However, there are appearances arising from discrimination, like illusions that delude awakened wisdom, and in them, the thought of conditioned and unconditioned arises, or the thought of the difference between conditioned and unconditioned.』 They do not cling firmly according to what they see and hear, and say: 『Only this is the truth, and everything else is foolish delusion.』 In order to express and make known this meaning, they also speak accordingly. Such people do not need to observe further later on. 『Therefore, good son! Those saints, in this matter, with holy wisdom and holy vision, free from the constraints of names and words, realize perfect enlightenment; and in this nature of dharma that is beyond words, in order to enable others to realize perfect enlightenment, they provisionally establish names and concepts, calling it conditioned, calling it unconditioned.』 At that time, the Bodhisattva Profound Meaning Revealer of the Hidden Meaning, wishing to reiterate this meaning, spoke the following verses: 『The Buddha said that being beyond words has no dual meaning, it is very profound and not accessible to the foolish; The foolish are deluded by ignorance, delighting in clinging to duality, relying on verbal games. They are either uncertain or wrongly certain, transmigrating in the long suffering of birth and death; Furthermore, they contradict such theories of correct wisdom, and will be born among cattle, sheep, and other such beings.』 At that time, the Bodhisattva Dharma Surge said to the Buddha: 『World Honored One! Passing eastward from here』
七十二殑伽河沙等世界，有世界，名具大名稱；是中如來，號廣大名稱。我于先日，從彼佛土發來至此。我于彼佛土曾見一處，有七萬七千外道並其師首，同一會坐。為思諸法勝義諦相，彼共思議、稱量、觀察、遍推求時，於一切法勝義諦相，竟不能得。唯除種種意解，別異意解，變異意解，互相違背共興諍論，口出矛𥎞，更相𥎞已、刺已、惱已、壞已，各各離散。世尊！我于爾時，竊作是念：『如來出世，甚奇！希有！由出世故，乃于如是超過一切尋思所行勝義諦相，亦有通達，作證可得。』」說是語已。
爾時，世尊告法涌菩薩曰：「善男子！如是，如是！如汝所說。我于超過一切尋思勝義諦相，現等正覺；現等覺已，為他宣說、顯現、開解、施設、照了。何以故？我說：『勝義是諸聖者內自所證；尋思所行是諸異生展轉所證。』是故，法涌！由此道理，當知勝義超過一切尋思境相。複次，法涌！我說：『勝義無相所行；尋思但行有相境界。』是故，法涌！由此道理，當知勝義超過一切尋思境相。複次，法涌！我說：『勝義不可言說，尋思但行言說境界。』是故，法涌！由此道理，當知勝義超過一切尋思境相。複次，法涌！我說：『勝義絕諸表示，尋思但行表示境界。』是故，法涌！由此道理，當知勝義超
【現代漢語翻譯】 現代漢語譯本 七十二殑伽河沙（Ganga River sands，恒河沙）等世界之外，有一個世界，名叫具大名稱；那裡的如來，名號廣大名稱。我之前從那個佛土出發來到這裡。我在那個佛土曾經見到一個地方，有七萬七千外道以及他們的師長，聚集在一起。爲了思考諸法勝義諦相（ultimate truth，究竟真理），他們共同思議、稱量、觀察、普遍推求時，對於一切法勝義諦相，最終也不能領悟。只有種種意解（conceptual interpretations，概念解釋），各不相同的意解，變異的意解，互相違背，共同興起爭論，口出矛戟，互相攻擊、刺傷、惱害、破壞，各自離散。世尊！我當時暗自思忖：『如來出世，真是奇特！稀有！因為如來出世的緣故，才能對於這樣超越一切尋思所行的勝義諦相，也有通達，作證的可能性。』"說完這些話。
當時，世尊告訴法涌菩薩（Dharma-Udgata Bodhisattva，宣揚佛法的菩薩）說：『善男子！正是這樣，正是這樣！正如你所說。我對於超越一切尋思的勝義諦相，已經證得無上正等正覺；證得無上正等正覺之後，為他人宣說、顯現、開解、施設、照了。為什麼呢？我說：勝義是諸聖者內心自己所證悟的；尋思所行是諸凡夫輾轉相傳所證悟的。』所以，法涌！根據這個道理，應當知道勝義超越一切尋思的境界。其次，法涌！我說：『勝義是無相所行；尋思只是在有相的境界中執行。』所以，法涌！根據這個道理，應當知道勝義超越一切尋思的境界。其次，法涌！我說：『勝義是不可言說的，尋思只是在言說的境界中執行。』所以，法涌！根據這個道理，應當知道勝義超越一切尋思的境界。其次，法涌！我說：『勝義是斷絕一切表示的，尋思只是在表示的境界中執行。』所以，法涌！根據這個道理，應當知道勝義超
【English Translation】 English version Beyond seventy-two times the number of sands in the Ganga River (Ganga River sands, sands of the Ganges) worlds, there exists a world named 'Possessing Great Renown'; in that world, the Tathagata (Buddha, 如來) is named 'Vast Great Renown'. I recently departed from that Buddha-land and arrived here. In that Buddha-land, I once saw a place where seventy-seven thousand non-Buddhists, along with their leaders, were gathered together. They were contemplating the ultimate truth (ultimate truth, the highest truth) of all dharmas (teachings, 法). When they collectively deliberated, measured, observed, and thoroughly investigated, they ultimately could not attain the ultimate truth of all dharmas. They only had various conceptual interpretations (conceptual interpretations, interpretations based on concepts), different conceptual interpretations, and altered conceptual interpretations. They contradicted each other, jointly initiating disputes, uttering words like spears and halberds, attacking, piercing, afflicting, and destroying each other, and then dispersing. World-Honored One (Bhagavan, 世尊)! At that time, I secretly thought: 'The appearance of a Tathagata in the world is truly wondrous! Rare! Because of the appearance of a Tathagata, it is possible to have understanding and realization of such an ultimate truth that transcends all the realms of thought.'" Having spoken these words.
At that time, the World-Honored One said to Dharma-Udgata Bodhisattva (Dharma-Udgata Bodhisattva, a Bodhisattva who proclaims the Dharma): 'Good man! It is so, it is so! As you have said. I have attained complete and perfect enlightenment (Anuttara-samyak-sambodhi, 無上正等正覺) regarding the ultimate truth that transcends all thought; having attained complete and perfect enlightenment, I proclaim, reveal, explain, establish, and illuminate it for others. Why? I say: 'The ultimate truth is what the noble ones realize internally for themselves; the realm of thought is what ordinary beings realize through transmission from one to another.' Therefore, Dharma-Udgata! According to this principle, you should know that the ultimate truth transcends all realms of thought. Furthermore, Dharma-Udgata! I say: 'The ultimate truth is practiced without characteristics; thought only operates within the realm of characteristics.' Therefore, Dharma-Udgata! According to this principle, you should know that the ultimate truth transcends all realms of thought. Furthermore, Dharma-Udgata! I say: 'The ultimate truth is inexpressible, while thought only operates within the realm of expression.' Therefore, Dharma-Udgata! According to this principle, you should know that the ultimate truth transcends all realms of thought. Furthermore, Dharma-Udgata! I say: 'The ultimate truth is devoid of all indications, while thought only operates within the realm of indications.' Therefore, Dharma-Udgata! According to this principle, you should know that the ultimate truth transcends
過一切尋思境相。複次，法涌！我說：『勝義絕諸諍論，尋思但行諍論境界。』是故，法涌！由此道理，當知勝義超過一切尋思境相。
「法涌！當知，譬如有人盡其壽量習辛苦味；于蜜、石蜜上妙美味，不能尋思、不能比度、不能信解。或於長夜由欲貪勝解諸欲熾火所燒然故；于內除滅一切色、聲、香、味、觸相妙遠離樂，不能尋思、不能比度、不能信解。或於長夜由言說勝解，樂著世間綺言說故；于內寂靜聖默然樂，不能尋思、不能比度、不能信解。或於長夜由見聞覺知表示勝解，樂著世間諸表示故；于永除斷一切表示薩迦耶滅究竟涅槃，不能尋思、不能比度、不能信解。法涌！當知，譬如有人于其長夜由有種種我所、攝受，諍論勝解，樂著世間諸諍論故；于北拘盧洲無我所、無攝受、離諍論，不能尋思、不能比度、不能信解。如是，法涌！諸尋思者，于超一切尋思所行勝義諦相，不能尋思、不能比度、不能信解。」
爾時，世尊欲重宣此義，而說頌曰：
「內證無相之所行， 不可言說絕表示， 息諸諍論勝義諦， 超過一切尋思相。」
爾時，善清凈慧菩薩白佛言：「世尊！甚奇！乃至世尊！善說！如世尊言：『勝義諦相微細甚深，超過諸法一異性相，難可通達。』世尊！我即于
【現代漢語翻譯】 現代漢語譯本 超越一切尋思的境界。此外，法涌（Dharmodgata）！我說：『勝義（Paramārtha，究竟真實）超越一切爭論，而尋思只在爭論的境界中進行。』因此，法涌！基於這個道理，你應該知道勝義超越一切尋思的境界。
法涌！你應該知道，譬如有人終其一生習慣於辛苦的味道；對於蜂蜜、冰糖等上妙美味，不能尋思、不能比較衡量、不能信解。或者有人長期以來由於對慾望的強烈執著，被慾望的熾熱火焰所焚燒；對於內在的滅除一切色、聲、香、味、觸等現象的微妙遠離之樂，不能尋思、不能比較衡量、不能信解。或者有人長期以來由於對言說的強烈執著，喜歡世間的綺麗言辭；對於內在寂靜的聖者默然之樂，不能尋思、不能比較衡量、不能信解。或者有人長期以來由於對見聞覺知等表示的強烈執著，喜歡世間的一切表示；對於永遠斷除一切表示，薩迦耶（Sakkāya，有身見）滅盡的究竟涅槃（Nirvāṇa，寂滅），不能尋思、不能比較衡量、不能信解。法涌！你應該知道，譬如有人長期以來由於擁有種種我所、攝受，對爭論強烈執著，喜歡世間的一切爭論；對於北拘盧洲（Uttarakuru，四大部洲之一，以無我所和無攝受著稱）的無我所、無攝受、遠離爭論，不能尋思、不能比較衡量、不能信解。如此，法涌！那些進行尋思的人，對於超越一切尋思所行的勝義諦（Paramārtha-satya，勝義諦）的境界，不能尋思、不能比較衡量、不能信解。
當時，世尊爲了再次宣揚這個意義，而說了偈頌：
『內在證悟，無相的所行，不可言說，斷絕一切表示，止息一切爭論的勝義諦，超越一切尋思的境界。』
當時，善清凈慧菩薩（Suviśuddhamati-bodhisattva）對佛說：『世尊！真是奇妙！乃至世尊！說得真好！正如世尊所說：勝義諦的境界微細而深奧，超越諸法的一異性相，難以通達。』世尊！我立即對……
【English Translation】 English version Transcending all realms of conceptual thought. Furthermore, Dharmodgata! I say: 『The ultimate truth (Paramārtha) is beyond all disputes, while conceptual thought only operates within the realm of disputes.』 Therefore, Dharmodgata! For this reason, you should know that the ultimate truth transcends all realms of conceptual thought.
Dharmodgata! You should know that, for example, someone who throughout their life is accustomed to bitter tastes cannot conceive of, compare, or understand the exquisite flavors of honey and rock candy. Or someone who, for a long time, is intensely attached to desires and burned by the blazing fire of those desires cannot conceive of, compare, or understand the subtle joy of detachment that comes from internally extinguishing all forms of color, sound, smell, taste, and touch. Or someone who, for a long time, is intensely attached to speech and delights in worldly eloquent language cannot conceive of, compare, or understand the sacred joy of inner silence. Or someone who, for a long time, is intensely attached to indications through seeing, hearing, perceiving, and knowing, and delights in all worldly indications, cannot conceive of, compare, or understand the ultimate Nirvāṇa (cessation) where all indications are permanently cut off and the Sakkāya (belief in a self) is extinguished. Dharmodgata! You should know that, for example, someone who, for a long time, is intensely attached to disputes, possessing various things as 『mine』 and clinging to them, and delights in all worldly disputes, cannot conceive of, compare, or understand the absence of 『mine,』 the absence of clinging, and the freedom from disputes in Uttarakuru (one of the four great continents, known for its lack of possessions and disputes). Thus, Dharmodgata! Those who engage in conceptual thought cannot conceive of, compare, or understand the realm of the ultimate truth (Paramārtha-satya) that transcends all conceptual thought.
At that time, the World-Honored One, wishing to reiterate this meaning, spoke the following verses:
『The inner realization, the realm of the formless, beyond words and cutting off all indications, the ultimate truth that stills all disputes, transcends all realms of conceptual thought.』
At that time, the Bodhisattva Suviśuddhamati (Bodhisattva of Good and Pure Wisdom) said to the Buddha: 『World-Honored One! How wondrous! Indeed, World-Honored One! Well spoken! As the World-Honored One said: The realm of the ultimate truth is subtle and profound, transcending the characteristics of oneness and otherness of all dharmas, and difficult to comprehend.』 World-Honored One! I immediately...
此曾見一處，有眾菩薩等正修行勝解行地，同一會坐，皆共思議勝義諦相與諸行相一異性相。於此會中，一類菩薩作如是言：『勝義諦相與諸行相都無有異。』一類菩薩復作是言：『非勝義諦相與諸行相都無有異；然勝義諦相異諸行相。』有餘菩薩疑惑猶豫，復作是言：『是諸菩薩，誰言諦實？誰言虛妄？誰如理行？誰不如理？』或唱是言：『勝義諦相與諸行相都無有異。』或唱是言：『勝義諦相異諸行相。』世尊！我見彼已竊作是念：『此諸善男子愚癡、頑鈍、不明、不善、不如理行，于勝義諦微細甚深，超過諸行一異性相，不能解了。』」說是語已。
爾時，世尊告善清凈慧菩薩曰：「善男子！如是，如是。如汝所說：『彼諸善男子愚癡、頑鈍、不明、不善、不如理行，于勝義諦微細甚深，超過諸行一異性相，不能解了。』何以故？善清凈慧！非於諸行如是行時，名能通達勝義諦相，或於勝義諦而得作證。何以故？善清凈慧！若勝義諦相與諸行相都無異者：應於今時一切異生皆已見諦；又諸異生皆應已得無上方便安隱涅槃；或應已證阿耨多羅三藐三菩提。若勝義諦相與諸行相一向異者：已見諦者于諸行相應不除遣；若不除遣諸行相者，應于相縛不得解脫；此見諦者于諸相縛不解脫故，于粗重縛亦應不脫；由
【現代漢語翻譯】 現代漢語譯本 我曾經見到一個地方，有一群菩薩正在修行勝解行地（殊勝的理解和實踐的階段），他們聚集在一起，共同思考勝義諦相（究竟真理的體性）與諸行相（各種現象的體性）是一致還是相異。在這個集會中，一部分菩薩這樣說：『勝義諦相與諸行相完全沒有差別。』另一部分菩薩則說：『勝義諦相與諸行相併非完全沒有差別；然而，勝義諦相與諸行相是不同的。』還有一些菩薩疑惑不決，又說：『這些菩薩，誰說的是真理？誰說的是虛妄？誰如理修行？誰不如理？』有人高聲說：『勝義諦相與諸行相完全沒有差別。』有人高聲說：『勝義諦相與諸行相是不同的。』世尊！我看到他們這樣，私下裡想：『這些善男子愚癡、遲鈍、不明事理、不善巧、不如理修行，對於勝義諦這種微妙深奧，超越諸行一異性的道理，不能理解。』說完這些話。
這時，世尊告訴善清凈慧菩薩說：『善男子！是的，是的。正如你所說：『那些善男子愚癡、遲鈍、不明事理、不善巧、不如理修行，對於勝義諦這種微妙深奧，超越諸行一異性的道理，不能理解。』為什麼呢？善清凈慧！如果只是在諸行上這樣修行，不能算是通達勝義諦相，或者因此而證得勝義諦。為什麼呢？善清凈慧！如果勝義諦相與諸行相完全沒有差別：那麼現在所有的凡夫俗子都應該已經見諦（證悟真理）；而且這些凡夫俗子都應該已經得到無上方便的安穩涅槃（寂滅）；或者應該已經證得阿耨多羅三藐三菩提（無上正等正覺）。如果勝義諦相與諸行相完全不同：那麼已經見諦的人對於諸行相就不應該去除；如果不去除諸行相，就應該不能從諸相的束縛中解脫出來；這個見諦的人因為沒有從諸相的束縛中解脫出來，那麼也應該不能從粗重的煩惱束縛中解脫出來；因為……』
【English Translation】 English version I once saw a place where many Bodhisattvas were practicing the Adhimukti-caryā-bhūmi (stage of superior understanding and practice). They were sitting together in the same assembly, all contemplating whether the ultimate reality (Paramārtha-satya) and the characteristics of phenomena (dharma-lakṣaṇa) are the same or different. In this assembly, some Bodhisattvas said: 'The ultimate reality and the characteristics of phenomena are entirely non-different.' Other Bodhisattvas said: 'The ultimate reality and the characteristics of phenomena are not entirely non-different; rather, the ultimate reality is different from the characteristics of phenomena.' Some Bodhisattvas were doubtful and hesitant, and said: 'Which of these Bodhisattvas speaks the truth? Who speaks falsely? Who practices according to reason? Who does not practice according to reason?' Some proclaimed: 'The ultimate reality and the characteristics of phenomena are entirely non-different.' Others proclaimed: 'The ultimate reality is different from the characteristics of phenomena.' World Honored One! Having seen this, I secretly thought: 'These good men are foolish, dull, ignorant, unskilled, and do not practice according to reason. They cannot understand the subtle and profound ultimate reality, which transcends the sameness or difference of phenomena.'" Having said these words.
At that time, the World Honored One said to the Bodhisattva Sadhu-viśuddha-mati (Good Pure Wisdom): "Good man! It is so, it is so. As you said: 'Those good men are foolish, dull, ignorant, unskilled, and do not practice according to reason. They cannot understand the subtle and profound ultimate reality, which transcends the sameness or difference of phenomena.' Why is that? Good Pure Wisdom! When one practices in this way with regard to phenomena, it is not called understanding the ultimate reality, nor can one attain realization of the ultimate reality. Why is that? Good Pure Wisdom! If the ultimate reality and the characteristics of phenomena were entirely non-different: then all ordinary beings should have already seen the truth; and all ordinary beings should have already attained the supreme, expedient, peaceful Nirvāṇa (liberation); or they should have already attained Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). If the ultimate reality and the characteristics of phenomena were entirely different: then those who have seen the truth should not eliminate the characteristics of phenomena; if they do not eliminate the characteristics of phenomena, they should not be liberated from the bondage of characteristics; because this one who has seen the truth is not liberated from the bondage of characteristics, they should also not be liberated from the bondage of coarse afflictions; because...'
於二縛不解脫故，已見諦者應不能得無上方便安隱涅槃；或不應證阿耨多羅三藐三菩提。
「善清凈慧！由於今時非諸異生皆已見諦；非諸異生已能獲得無上方便安隱涅槃；亦非已證阿耨多羅三藐三菩提。是故勝義諦相與諸行相都無異相，不應道理！若於此中作如是言：『勝義諦相與諸行相都無異者。』由此道理，當知一切非如理行，不如正理。
「善清凈慧！由於今時非見諦者于諸行相不能除遣，然能除遣；非見諦者于諸相縛不能解脫，然能解脫；非見諦者于粗重縛不能解脫，然能解脫；以於二障能解脫故，亦能獲得無上方便安隱涅槃；或有能證阿耨多羅三藐三菩提。是故勝義諦相與諸行相，一向異相，不應道理！若於此中作如是言：『勝義諦相與諸行相一向異者。』由此道理，當知一切非如理行，不如正理。
「複次，善清凈慧！若勝義諦相與諸行相都無異者，如諸行相墮雜染相，此勝義諦相亦應如是墮雜染相。善清凈慧！若勝義諦相與諸行相一向異者，應非一切行相共相，名勝義諦相。善清凈慧！由於今時勝義諦相非墮雜染相；諸行共相名勝義諦相。是故勝義諦相與諸行相都無異相，不應道理；勝義諦相與諸行相一向異相，不應道理！若於此中作如是言：『勝義諦相與諸行相都無有異；或勝
【現代漢語翻譯】 現代漢語譯本 如果因為兩種束縛（二縛）沒有解脫，那麼已經證悟真理的人（已見諦者）就不應該能夠獲得無上方便安穩的涅槃（無上方便安隱涅槃）；或者不應該證得阿耨多羅三藐三菩提（阿耨多羅三藐三菩提，Anuttara-samyak-sambodhi，無上正等正覺）。
『善清凈慧！因為現在並非所有凡夫俗子（異生）都已經證悟真理；並非所有凡夫俗子都已經能夠獲得無上方便安穩的涅槃；也不是都已經證得阿耨多羅三藐三菩提。因此，勝義諦（勝義諦，Paramārtha-satya， ultimate truth）的體相與諸行（諸行，Saṃskāra，conditioned phenomena）的體相完全沒有差別，這是不合道理的！如果有人這樣說：『勝義諦的體相與諸行的體相完全沒有差別。』根據這個道理，應當知道一切不如理的行為，都是不符合正理的。
『善清凈慧！因為現在並非證悟真理的人不能去除諸行的體相，而是能夠去除；並非證悟真理的人不能從諸相的束縛中解脫，而是能夠解脫；並非證悟真理的人不能從粗重的束縛中解脫，而是能夠解脫；因為能夠從兩種障礙中解脫，也能獲得無上方便安穩的涅槃；或者有人能夠證得阿耨多羅三藐三菩提。因此，勝義諦的體相與諸行的體相完全不同，這是不合道理的！如果有人這樣說：『勝義諦的體相與諸行的體相完全不同。』根據這個道理，應當知道一切不如理的行為，都是不符合正理的。
『再者，善清凈慧！如果勝義諦的體相與諸行的體相完全沒有差別，就像諸行的體相墮入雜染的體相一樣，這勝義諦的體相也應該像這樣墮入雜染的體相。善清凈慧！如果勝義諦的體相與諸行的體相完全不同，那麼一切行相共同的體相，就不應該被稱為勝義諦的體相。善清凈慧！因為現在勝義諦的體相沒有墮入雜染的體相；諸行共同的體相被稱為勝義諦的體相。因此，勝義諦的體相與諸行的體相完全沒有差別，這是不合道理的；勝義諦的體相與諸行的體相完全不同，這也是不合道理的！如果有人這樣說：『勝義諦的體相與諸行的體相完全沒有差別；或者勝
【English Translation】 English version Because of not being liberated from the two bonds (二縛, two bonds), those who have already seen the truth (已見諦者) should not be able to attain the unsurpassed expedient peaceful Nirvana (無上方便安隱涅槃, Anuttara-upāya-śānta-nirvāṇa, unsurpassed expedient peaceful Nirvana); or they should not attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).
'Good Pure Wisdom! Because at this time, not all ordinary beings (異生, pṛthagjana, ordinary beings) have already seen the truth; not all ordinary beings have been able to attain the unsurpassed expedient peaceful Nirvana; nor have they attained Anuttara-samyak-sambodhi. Therefore, it is unreasonable that the characteristic of the ultimate truth (勝義諦, Paramārtha-satya, ultimate truth) and the characteristics of all conditioned phenomena (諸行, Saṃskāra, conditioned phenomena) are not different at all! If one says in this regard: 『The characteristic of the ultimate truth and the characteristics of all conditioned phenomena are not different at all,』 then according to this reasoning, one should know that all non-rational conduct is not in accordance with right reason.
'Good Pure Wisdom! Because at this time, it is not that those who have seen the truth cannot remove the characteristics of all conditioned phenomena, but they can remove them; it is not that those who have seen the truth cannot be liberated from the bonds of all characteristics, but they can be liberated; it is not that those who have seen the truth cannot be liberated from the bonds of grossness, but they can be liberated; because they can be liberated from the two obscurations, they can also attain the unsurpassed expedient peaceful Nirvana; or some can attain Anuttara-samyak-sambodhi. Therefore, it is unreasonable that the characteristic of the ultimate truth and the characteristics of all conditioned phenomena are entirely different! If one says in this regard: 『The characteristic of the ultimate truth and the characteristics of all conditioned phenomena are entirely different,』 then according to this reasoning, one should know that all non-rational conduct is not in accordance with right reason.
'Furthermore, Good Pure Wisdom! If the characteristic of the ultimate truth and the characteristics of all conditioned phenomena are not different at all, just as the characteristics of all conditioned phenomena fall into the characteristics of defilement, the characteristic of this ultimate truth should also fall into the characteristics of defilement in the same way. Good Pure Wisdom! If the characteristic of the ultimate truth and the characteristics of all conditioned phenomena are entirely different, then the common characteristic of all phenomena should not be called the characteristic of the ultimate truth. Good Pure Wisdom! Because at this time, the characteristic of the ultimate truth does not fall into the characteristics of defilement; the common characteristic of all phenomena is called the characteristic of the ultimate truth. Therefore, it is unreasonable that the characteristic of the ultimate truth and the characteristics of all conditioned phenomena are not different at all; it is unreasonable that the characteristic of the ultimate truth and the characteristics of all conditioned phenomena are entirely different! If one says in this regard: 『The characteristic of the ultimate truth and the characteristics of all conditioned phenomena are not different at all; or the char'
義諦相與諸行相一向異者。』由此道理，當知一切非如理行，不如正理。
「複次，善清凈慧！若勝義諦相與諸行相都無異者，如勝義諦相於諸行相無有差別，一切行相亦應如是無有差別。修觀行者于諸行中，如其所見、如其所聞、如其所覺、如其所知，不應后時更求勝義。若勝義諦相與諸行相一向異者，應非諸行唯無我性、唯無自性之所顯現，是勝義相。又應俱時別相成立，謂雜染相及清凈相。
「善清凈慧！由於今時一切行相皆有差別，非無差別；修觀行者于諸行中，如其所見、如其所聞、如其所覺、如其所知，復於後時更求勝義。又即諸行唯無我性、唯無自性之所顯現，名勝義相。又非俱時染凈二相別相成立。是故勝義諦相與諸行相都無有異、或一向異，不應道理！若於此中作如是言：『勝義諦相與諸行相都無有異、或一向異者。』由此道理，當知一切非如理行，不如正理。
「善清凈慧！如螺貝上鮮白色性，不易施設與彼螺貝一相異相。如螺貝上鮮白色性；金上黃色亦復如是。如箜篌聲上美妙曲性，不易施設與箜篌聲一相異相。如黑沈上有妙香性，不易施設與彼黑沈一相異相。如胡椒上辛猛利性，不易施設與彼胡椒一相異相。如胡椒上辛猛利性，訶梨淡性亦復如是。如蠹羅綿上有柔軟性，
【現代漢語翻譯】 現代漢語譯本： 『如果勝義諦（Paramārtha-satya，最終真理）的體相與諸行（saṃskāra，一切有為法）的體相完全相同或完全相異。』基於這個道理，應當明白一切不如理的修行，都是不符合正理的。
『再者，善清凈慧（Suviśuddhamati，菩薩名）！如果勝義諦的體相與諸行的體相完全沒有差異，那麼勝義諦的體相對於諸行的體相沒有差別，一切行相也應該如此沒有差別。修觀行的人對於諸行，根據他們所見、所聞、所覺、所知，不應該在之後再尋求勝義。如果勝義諦的體相與諸行的體相完全相異，那麼諸行所顯現的就應該不是唯無我性（nairātmyatā，無我的性質）、唯無自性（aniḥsvabhāvatā，無自性的性質），而是勝義的體相。並且應該同時成立不同的體相，也就是雜染相（saṃkleśa-lakṣaṇa，不清凈的現象）和清凈相（vyavadāna-lakṣaṇa，清凈的現象）。』
『善清凈慧！由於現在一切行相都有差別，並非沒有差別；修觀行的人對於諸行，根據他們所見、所聞、所覺、所知，在之後又進一步尋求勝義。並且正是諸行所顯現的唯無我性、唯無自性，才被稱為勝義的體相。並且不是同時成立雜染和清凈兩種不同的體相。因此，勝義諦的體相與諸行的體相完全沒有差異，或者完全相異，都是不合道理的！如果有人這樣說：「勝義諦的體相與諸行的體相完全沒有差異，或者完全相異。」基於這個道理，應當明白一切不如理的修行，都是不符合正理的。』
『善清凈慧！比如螺貝上鮮艷的白色，不容易說它與螺貝是相同還是相異。螺貝上鮮艷的白色是這樣；金子上金黃色也是這樣。比如箜篌的聲音上美妙的曲調，不容易說它與箜篌的聲音是相同還是相異。比如黑沉香上美妙的香氣，不容易說它與黑沉香是相同還是相異。比如胡椒上辛辣猛烈的性質，不容易說它與胡椒是相同還是相異。胡椒上辛辣猛烈的性質是這樣，訶梨勒（harītakī，一種藥草）的淡味也是這樣。比如柔軟的木棉上柔軟的性質，
【English Translation】 English version: 'If the characteristic of the ultimate truth (Paramārtha-satya) is either entirely the same as or entirely different from the characteristics of all conditioned phenomena (saṃskāra).' Based on this reasoning, it should be understood that all practices that are not in accordance with reason are not in accordance with right reason.
'Furthermore, Suviśuddhamati (name of a Bodhisattva)! If the characteristic of the ultimate truth is in no way different from the characteristics of all conditioned phenomena, then just as the characteristic of the ultimate truth is no different from the characteristics of all conditioned phenomena, all characteristics of phenomena should likewise be no different. Those who practice contemplation, regarding phenomena, according to what they have seen, heard, felt, and known, should not later seek the ultimate truth. If the characteristic of the ultimate truth is entirely different from the characteristics of all conditioned phenomena, then what is manifested by phenomena should not be solely the nature of no-self (nairātmyatā), solely the nature of no-own-being (aniḥsvabhāvatā), but rather the characteristic of the ultimate truth. And different characteristics should be established simultaneously, namely the characteristic of defilement (saṃkleśa-lakṣaṇa) and the characteristic of purification (vyavadāna-lakṣaṇa).'
'Suviśuddhamati! Because at this time all characteristics of phenomena are different, not undifferentiated; those who practice contemplation, regarding phenomena, according to what they have seen, heard, felt, and known, further seek the ultimate truth later on. And it is precisely the nature of no-self, the nature of no-own-being, manifested by phenomena that is called the characteristic of the ultimate truth. And it is not that the two different characteristics of defilement and purification are established simultaneously. Therefore, it is not reasonable that the characteristic of the ultimate truth is either entirely the same as or entirely different from the characteristics of all conditioned phenomena! If someone were to say, "The characteristic of the ultimate truth is either entirely the same as or entirely different from the characteristics of all conditioned phenomena," based on this reasoning, it should be understood that all practices that are not in accordance with reason are not in accordance with right reason.'
'Suviśuddhamati! For example, the bright whiteness on a conch shell is not easily established as either the same as or different from the conch shell. The bright whiteness on a conch shell is like this; the golden yellowness on gold is also like this. For example, the beautiful melody on the sound of a harp is not easily established as either the same as or different from the sound of the harp. For example, the wonderful fragrance on black aloeswood is not easily established as either the same as or different from the black aloeswood. For example, the pungent and sharp nature on pepper is not easily established as either the same as or different from the pepper. The pungent and sharp nature on pepper is like this; the mild taste of haritaki (a medicinal herb) is also like this. For example, the soft nature on soft kapok,
不易施設與蠹羅綿一相異相。如熟酥上所有醍醐，不易施設與彼熟酥一相異相。又如一切行上無常性，一切有漏法上苦性，一切法上補特伽羅無我性，不易施設與彼行等一相異相。又如貪上不寂靜相及雜染相，不易施設此與彼貪一相異相。如於貪上，于瞋、癡上，當知亦爾。如是，善清凈慧！勝義諦相不可施設與諸行相一相異相。
「善清凈慧！我于如是微細、極微細，甚深、極甚深，難通達、極難通達，超過諸法一異性相，勝義諦相現正等覺；現等覺已為他宣說、顯示、開解、施設、照了。」
爾時，世尊欲重宣此義，而說頌曰：
「行界勝義相， 離一異性相； 若分別一異， 彼非如理行。 眾生為相縛， 及彼粗重縛； 要勤修止觀， 爾乃得解脫。」
爾時，世尊告長老善現曰：「善現！汝于有情界中，知幾有情懷增上慢，為增上慢所執持故記別所解？汝于有情界中，知幾有情離增上慢記別所解？」
長老善現白佛言：「世尊！我知有情界中少分有情離增上慢記別所解。世尊！我知有情界中有無量無數不可說有情懷增上慢，為增上慢所執持故記別所解。
「世尊！我於一時住阿練若大樹林中，時有眾多苾芻亦於此林依近我住。我見彼諸苾芻于日後分，展轉
【現代漢語翻譯】 現代漢語譯本： 不易施設與蠹羅綿（Dū luó mián，一種柔軟的棉）一相異相。比如熟酥上的醍醐（tí hú，從牛乳中反覆提煉出來的精華），不易施設與那熟酥是一相還是異相。又比如一切行上的無常性，一切有漏法上的苦性，一切法上的補特伽羅（pǔ tè qié luó，一種個體，靈魂）無我性，不易施設與那些行等是一相還是異相。又比如貪上的不寂靜相和雜染相，不易施設這與那貪是一相還是異相。如對於貪上，對於瞋（chēn，嗔怒）、癡（chī，愚癡）上，應當知道也是這樣。像這樣，善清凈慧！勝義諦（shèng yì dì，最高的真理）相不可施設與諸行相是一相還是異相。
『善清凈慧！我對於這樣微細、極微細，甚深、極甚深，難通達、極難通達，超過諸法一異性相的勝義諦相，現正等覺；現等覺后為他人宣說、顯示、開解、施設、照了。』
爾時，世尊想要再次宣說這個道理，就說了頌：
『行界勝義相， 離一異性相； 若分別一異， 彼非如理行。 眾生為相縛， 及彼粗重縛； 要勤修止觀， 爾乃得解脫。』
爾時，世尊告訴長老善現（Shàn xiàn）說：『善現！你對於有情界（yǒu qíng jiè，眾生的世界）中，知道有多少有情懷有增上慢（zēng shàng màn，過高的傲慢），因為被增上慢所執持而分別所理解的？你對於有情界中，知道有多少有情離開了增上慢而分別所理解的？』
長老善現對佛說：『世尊！我知道有情界中少部分有情離開了增上慢而分別所理解的。世尊！我知道有情界中有無量無數不可說的有情懷有增上慢，因為被增上慢所執持而分別所理解的。
『世尊！我曾經住在阿練若（ā liàn ruò，寂靜處）大樹林中，當時有很多苾芻（bì chú，出家人）也在這片樹林里靠近我居住。我看見那些苾芻在日後，互相...
【English Translation】 English version: It is not easy to establish whether the characteristic of Dū luó mián (a type of soft cotton) is the same as or different from it. For example, it is not easy to establish whether the clarified butter on top of well-cooked ghee (tí hú, the essence repeatedly extracted from milk) is the same as or different from that well-cooked ghee. Furthermore, it is not easy to establish whether the impermanence of all activities, the suffering of all conditioned dharmas, and the non-self nature of the Pudgalas (pǔ tè qié luó, an individual, soul) in all dharmas are the same as or different from those activities, etc. Moreover, it is not easy to establish whether the non-peaceful aspect and the defiled aspect of greed are the same as or different from that greed. Just as with greed, it should be understood that it is the same with anger (chēn, wrath) and ignorance (chī, delusion). In this way, O Good and Pure Wisdom! It is not possible to establish whether the characteristic of the ultimate truth (shèng yì dì, the highest truth) is the same as or different from the characteristics of all activities.
『O Good and Pure Wisdom! I have directly and perfectly awakened to the characteristic of the ultimate truth, which is so subtle, extremely subtle, profound, extremely profound, difficult to understand, extremely difficult to understand, and transcends the characteristics of sameness and difference of all dharmas; having directly and perfectly awakened, I proclaim, reveal, explain, establish, and illuminate it for others.』
At that time, the World-Honored One, wishing to reiterate this meaning, spoke the following verses:
『The characteristic of the realm of activities, is apart from the characteristics of sameness and difference; If one distinguishes sameness and difference, that is not a rational practice. Beings are bound by characteristics, and by those burdens; One must diligently cultivate cessation and contemplation, only then can one attain liberation.』
At that time, the World-Honored One said to the Elder Subhūti (Shàn xiàn): 『Subhūti! Among the realm of sentient beings (yǒu qíng jiè, the world of sentient beings), how many sentient beings do you know who harbor excessive pride (zēng shàng màn, excessive arrogance), and because they are held by excessive pride, they understand through discrimination? Among the realm of sentient beings, how many sentient beings do you know who, having abandoned excessive pride, understand through discrimination?』
The Elder Subhūti said to the Buddha: 『World-Honored One! I know that in the realm of sentient beings, a small number of sentient beings, having abandoned excessive pride, understand through discrimination. World-Honored One! I know that in the realm of sentient beings, there are countless, innumerable, and inexpressible sentient beings who harbor excessive pride, and because they are held by excessive pride, they understand through discrimination.』
『World-Honored One! Once, I was dwelling in a secluded great forest, and at that time, many Bhikshus (bì chú, monks) were also dwelling near me in this forest. I saw those Bhikshus, in the afternoon, mutually...
聚集，依有所得現觀，各說種種相法，記別所解。
「于中一類，由得蘊故、得蘊相故、得蘊起故、得蘊盡故、得蘊滅故、得蘊滅作證故，記別所解。如此一類由得蘊故，復有一類由得處故，復有一類得緣起故，當知亦爾。
「復有一類由得食故、得食相故、得食起故、得食盡故、得食滅故、得食滅作證故，記別所解。
「復有一類由得諦故、得諦相故、得諦遍知故、得諦永斷故、得諦作證故、得諦修習故，記別所解。
「復有一類由得界故、得界相故、得界種種性故、得界非一性故、得界滅故、得界滅作證故，記別所解。
「復有一類由得念住故、得念住相故、得念住能治所治故、得念住修故、得念住未生令生故、得念住生已堅住不忘倍修增廣故，記別所解。如有一類得念住故；復有一類得正斷故；得神足故；得諸根故；得諸力故；得覺支故，當知亦爾。
「復有一類得八支聖道故、得八支聖道相故、得八支聖道能治所治故、得八支聖道修故、得八支聖道未生令生故、得八支聖道生已堅住不忘倍修增廣故，記別所解。
「世尊！我見彼已竊作是念：『此諸長老依有所得現觀，各說種種相法，記別所解。當知彼諸長老，一切皆懷增上慢，為增上慢所執持故，于勝義諦遍一
【現代漢語翻譯】 現代漢語譯本 他們聚集在一起，依據各自通過修行所得的現觀（Pratyaksha-jnana，直接的證悟），各自宣說種種不同的法相，並記錄和辨別他們所理解的內容。
『其中有一類人，因為證得了蘊（Skandha，構成存在的要素），證得了蘊的相（Skandha-lakshana，蘊的特徵），證得了蘊的生起（Skandha-samudaya，蘊的產生），證得了蘊的止息（Skandha-nirodha，蘊的滅除），證得了蘊的寂滅（Skandha-nirvana，蘊的完全止息），證得了蘊的寂滅的證悟，所以記錄和辨別他們所理解的內容。就像這一類人因為證得了蘊一樣，又有一類人因為證得了處（Ayatana，感覺的來源），又有一類人因為證得了緣起（Pratitya-samutpada，因緣生法），應當知道他們的情形也是如此。
『又有一類人，因為證得了食（Ahara，維持生命的要素），證得了食的相，證得了食的生起，證得了食的止息，證得了食的寂滅，證得了食的寂滅的證悟，所以記錄和辨別他們所理解的內容。
『又有一類人，因為證得了諦（Satya，真理），證得了諦的相，證得了對諦的遍知（Parinaya，完全理解），證得了對諦的永斷（Prahana，徹底斷除），證得了對諦的作證（Sakshat-kriya，親身體驗），證得了對諦的修習（Bhavana，培養），所以記錄和辨別他們所理解的內容。
『又有一類人，因為證得了界（Dhatu，要素），證得了界的相，證得了界的種種性質，證得了界的非單一性，證得了界的滅，證得了界的滅的證悟，所以記錄和辨別他們所理解的內容。
『又有一類人，因為證得了念住（Smrtyupasthana，正念的建立），證得了念住的相，證得了念住能夠對治和被對治的，證得了念住的修習，證得了念住未生令生，證得了念住生起后使其堅固、安住、不忘失、更加修習、增長廣大，所以記錄和辨別他們所理解的內容。就像有一類人證得了念住一樣；又有一類人證得了正斷（Samyak-pradhana，正確的精進）；證得了神足（Rddhipada，神通的基礎）；證得了諸根（Indriya，控制能力）；證得了諸力（Bala，力量）；證得了覺支（Bojjhanga，覺悟的要素），應當知道他們的情形也是如此。
『又有一類人，因為證得了八支聖道（Arya-ashtangika-marga，八正道），證得了八支聖道的相，證得了八支聖道能夠對治和被對治的，證得了八支聖道的修習，證得了八支聖道未生令生，證得了八支聖道生起后使其堅固、安住、不忘失、更加修習、增長廣大，所以記錄和辨別他們所理解的內容。
『世尊！我看到他們之後，私下裡這樣想：『這些長老們依據各自通過修行所得的現觀，各自宣說種種不同的法相，並記錄和辨別他們所理解的內容。應當知道那些長老們，一切都懷有增上慢（Adhimana，未證言證的傲慢），因為被增上慢所執持，所以對於勝義諦（Paramartha-satya，最高的真理）普遍存在誤解。』
【English Translation】 English version They gather together, and according to their respective direct perceptions (Pratyaksha-jnana) gained through practice, each proclaims various aspects of the Dharma, recording and distinguishing what they understand.
'Among them, one group, because they have attained the aggregates (Skandha), attained the characteristics of the aggregates (Skandha-lakshana), attained the arising of the aggregates (Skandha-samudaya), attained the cessation of the aggregates (Skandha-nirodha), attained the extinction of the aggregates (Skandha-nirvana), and attained the realization of the extinction of the aggregates, record and distinguish what they understand. Just as this group has attained the aggregates, another group has attained the sense bases (Ayatana), and another group has attained dependent origination (Pratitya-samutpada); it should be understood that their situations are similar.
'Furthermore, one group, because they have attained nutriment (Ahara), attained the characteristics of nutriment, attained the arising of nutriment, attained the cessation of nutriment, attained the extinction of nutriment, and attained the realization of the extinction of nutriment, record and distinguish what they understand.
'Furthermore, one group, because they have attained the Truths (Satya), attained the characteristics of the Truths, attained the thorough knowledge of the Truths (Parinaya), attained the complete abandonment of the Truths (Prahana), attained the realization of the Truths (Sakshat-kriya), and attained the cultivation of the Truths (Bhavana), record and distinguish what they understand.
'Furthermore, one group, because they have attained the elements (Dhatu), attained the characteristics of the elements, attained the various natures of the elements, attained the non-oneness of the elements, attained the cessation of the elements, and attained the realization of the cessation of the elements, record and distinguish what they understand.
'Furthermore, one group, because they have attained the mindfulness establishments (Smrtyupasthana), attained the characteristics of the mindfulness establishments, attained what the mindfulness establishments can cure and what can be cured by them, attained the cultivation of the mindfulness establishments, attained the arising of the unarisen mindfulness establishments, and attained the strengthening, abiding, non-forgetting, further cultivation, and expansion of the arisen mindfulness establishments, record and distinguish what they understand. Just as one group has attained the mindfulness establishments, another group has attained the right efforts (Samyak-pradhana), attained the bases of spiritual power (Rddhipada), attained the faculties (Indriya), attained the powers (Bala), and attained the factors of enlightenment (Bojjhanga); it should be understood that their situations are similar.
'Furthermore, one group, because they have attained the Noble Eightfold Path (Arya-ashtangika-marga), attained the characteristics of the Noble Eightfold Path, attained what the Noble Eightfold Path can cure and what can be cured by it, attained the cultivation of the Noble Eightfold Path, attained the arising of the unarisen Noble Eightfold Path, and attained the strengthening, abiding, non-forgetting, further cultivation, and expansion of the arisen Noble Eightfold Path, record and distinguish what they understand.
'Venerable Sir, having seen them, I secretly thought: 『These elders, according to their respective direct perceptions gained through practice, each proclaims various aspects of the Dharma, recording and distinguishing what they understand. It should be known that all those elders harbor conceit (Adhimana), and because they are possessed by conceit, they are universally mistaken about the ultimate truth (Paramartha-satya).』
切一味相，不能解了。』是故，世尊！甚奇！乃至世尊！善說！如世尊言：『勝義諦相，微細、最微細，甚深、最甚深，難通達、最難通達，遍一切一味相。』世尊！此聖教中修行苾芻，于勝義諦遍一切一味相尚難通達，況諸外道。」
爾時，世尊告長老善現曰：「如是，如是。善現！我于微細最微細、甚深最甚深、難通達最難通達，遍一切一味相勝義諦，現正等覺；現等覺已，為他宣說、顯示、開解、施設、照了。何以故？善現！我已顯示於一切蘊中清凈所緣，是勝義諦。我已顯示於一切處、緣起、食、諦、界、念住、正斷、神足、根、力、覺支、道支中清凈所緣，是勝義諦。此清凈所緣於一切蘊中，是一味相、無別異相；如於蘊中，如是於一切處中，乃至一切道支中，是一味相、無別異相。是故，善現！由此道理，當知勝義諦是遍一切一味相。
「複次，善現！修觀行苾芻，通達一蘊真如勝義法無我性已，更不尋求各別余蘊、諸處、緣起、食、諦、界、念住、正斷、神足、根、力、覺支、道支真如勝義法無我性。唯即隨此真如勝義無二智為依止，故於遍一切一味相勝義諦，審察趣證。是故，善現！由此道理，當知勝義諦是遍一切一味相。
「複次，善現！如彼諸蘊展轉異相，如彼諸處、緣起、
食、諦、界、念住、正斷、神足、根、力、覺支、道支，展轉異相。若一切法真如勝義法無我性亦異相者，是則真如勝義法無我性亦應有因，從因所生。若從因生應是有為，若是有為應非勝義，若非勝義應更尋求余勝義諦。善現！由此真如勝義法無我性，不名有因，非因所生，亦非有為，是勝義諦，得此勝義更不尋求余勝義諦。唯有常常時、恒恒時，如來出世、若不出世，諸法法性安立，法界安住。是故，善現！由此道理，當知勝義諦是遍一切一味相。
「善現！譬如種種非一品類異相色中，虛空無相、無分別、無變異、遍一切一味相。如是，異性、異相一切法中，勝義諦遍一切一味相，當知亦然。」
爾時，世尊欲重宣此義，而說頌曰：
「此遍一切一味相， 勝義諸佛說無異； 若有于中異分別， 彼定愚癡依上慢。」
心意識相品第三
爾時，廣慧菩薩摩訶薩白佛言：「世尊！如世尊說：『於心意識秘密善巧菩薩。』於心意識秘密善巧菩薩者，齊何名為於心意識秘密善巧菩薩？如來齊何施設彼為於心意識秘密善巧菩薩？」說是語已。
爾時，世尊告廣慧菩薩摩訶薩曰：「善哉，善哉！廣慧！汝今乃能請問如來如是深義；汝今為欲利益安樂無量眾生，哀愍世間、及諸天、
【現代漢語翻譯】 現代漢語譯本： 食（食物）、諦（真諦）、界（界限）、念住（四念住）、正斷（四正斷）、神足（四神足）、根（五根）、力（五力）、覺支（七覺支）、道支（八正道），這些要素各自展現出不同的形態。如果一切法的真如（事物本來的真實狀態）、勝義法（最殊勝的真理）、無我性（沒有固定不變的自我）也呈現出不同的形態，那麼真如、勝義法、無我性也應該有其原因，並且是從原因所產生的。如果它們是從原因產生的，就應該是有為法（由因緣和合而成的法），如果是有為法，就應該不是勝義（最殊勝的），如果不是勝義，就應該再去尋求其他的勝義諦（最殊勝的真理）。善現（須菩提）！因此，真如、勝義法、無我性，不能被稱為有原因的，不是由原因所產生的，也不是有為法，而是勝義諦，獲得了這個勝義諦，就不需要再去尋求其他的勝義諦。只有常常時、恒恒時，如來（佛）出世或者不出世，諸法的法性（事物本來的性質）是安立的，法界（一切法的總稱）是安住的。所以，善現！根據這個道理，應當知道勝義諦是遍一切的一味相（普遍存在且無差別）。 『善現！譬如種種非一品類異相色中，虛空無相、無分別、無變異、遍一切一味相。如是，異性、異相一切法中，勝義諦遍一切一味相，當知亦然。』 這時，世尊爲了再次宣揚這個意義，而說了頌： 『此遍一切一味相， 勝義諸佛說無異； 若有于中異分別， 彼定愚癡依上慢。』 心意識相品第三 這時，廣慧菩薩摩訶薩問佛說：『世尊！正如世尊所說：「對於心意識秘密善巧的菩薩。」對於心意識秘密善巧的菩薩，達到什麼程度才能被稱為對於心意識秘密善巧的菩薩？如來達到什麼程度才設施他們為對於心意識秘密善巧的菩薩？』說完這些話后。 這時，世尊告訴廣慧菩薩摩訶薩說：『好啊，好啊！廣慧！你現在能夠請問如來這樣深刻的意義；你現在是爲了利益安樂無量眾生，憐憫世間以及諸天、
【English Translation】 English version: Food, Truth, Realm, Mindfulness, Right Efforts, Supernatural Powers, Roots, Strengths, Enlightenment Factors, Path Factors, each exhibit different characteristics. If the Suchness (the true nature of things), the Ultimate Truth, and the Selflessness of all dharmas (phenomena) also exhibit different characteristics, then Suchness, the Ultimate Truth, and Selflessness should also have a cause and be produced from that cause. If they are produced from a cause, they should be conditioned (formed by causes and conditions); if they are conditioned, they should not be ultimate; if they are not ultimate, one should seek another Ultimate Truth. Subhuti! Therefore, Suchness, the Ultimate Truth, and Selflessness cannot be called caused, are not produced from a cause, and are not conditioned. They are the Ultimate Truth, and having attained this Ultimate Truth, one need not seek another. Only in the constant, perpetual time, whether the Tathagata (Buddha) appears in the world or not, the Dharma-nature (the inherent nature of things) of all dharmas is established, and the Dharma-realm (the totality of all dharmas) abides. Therefore, Subhuti! According to this principle, one should know that the Ultimate Truth is the all-pervading, single-flavor aspect. 『Subhuti! Just as in various non-uniform kinds of colors with different characteristics, space is without characteristics, without discrimination, without alteration, and is the all-pervading, single-flavor aspect. Likewise, in all dharmas with different natures and different characteristics, the Ultimate Truth is the all-pervading, single-flavor aspect, so it should be known.』 At that time, the World-Honored One, desiring to reiterate this meaning, spoke in verse: 『This all-pervading, single-flavor aspect, the Ultimate Truth, the Buddhas say is without difference; If there are different discriminations within it, they are certainly foolish and rely on arrogance.』 The Chapter on the Aspects of Mind, Consciousness, and Intellect, the Third At that time, the Bodhisattva Mahasattva Great Wisdom said to the Buddha: 『World-Honored One! As the World-Honored One said: 「The Bodhisattva who is skillful in the secrets of mind, consciousness, and intellect.」 To what extent is a Bodhisattva called skillful in the secrets of mind, consciousness, and intellect? To what extent does the Tathagata designate them as skillful in the secrets of mind, consciousness, and intellect?』 Having spoken these words. At that time, the World-Honored One said to the Bodhisattva Mahasattva Great Wisdom: 『Excellent, excellent! Great Wisdom! You are now able to ask the Tathagata about such a profound meaning; you now desire to benefit and bring happiness to immeasurable beings, and to have compassion for the world and the devas (gods),
人、阿素洛等；為令獲得義利安樂，故發斯問。汝應諦聽，吾當為汝說心意識秘密之義。
「廣慧當知，於六趣生死彼彼有情，墮彼彼有情眾中，或在卵生、或在胎生、或在濕生、或在化生，身份生起，于中最初一切種子心識成熟、展轉、和合、增長、廣大。依二執受：一者、有色諸根及所依執受；二者、相名分別言說戲論習氣執受。有色界中具二執受，無色界中不具二種。
「廣慧！此識亦名阿陀那識。何以故？由此識于身隨逐執持故。亦名阿賴耶識。何以故？由此識于身攝受、藏隱、同安危義故。亦名為心。何以故？由此識色聲香味觸等積集滋長故。
「廣慧！阿陀那識為依止、為建立故，六識身轉，謂眼識、耳、鼻、舌、身、意識。此中有識：眼及色為緣生眼識，與眼識俱隨行，同時、同境，有分別意識轉。有識：耳、鼻、舌、身，及聲、香、味、觸為緣，生耳、鼻、舌、身識，與耳、鼻、舌、身識俱隨行，同時、同境，有分別意識轉。廣慧！若於爾時一眼識轉，即於此時唯有一分別意識，與眼識同所行轉。若於爾時二、三、四、五諸識身轉，即於此時唯有一分別意識，與五識身同所行轉。
「廣慧！譬如大瀑水流，若有一浪生緣現前，唯一浪轉；若二、若多浪生緣現前，有多浪轉。
【現代漢語翻譯】 現代漢語譯本：爲了使人、阿修羅（非天）等眾生獲得利益和安樂，所以提出這些問題。你應該仔細聽，我將為你解說心意識的秘密含義。
廣慧啊，你應該知道，在六道輪迴中，各種各樣的有情眾生，投生到各種各樣的有情眾生之中，或者卵生，或者胎生，或者濕生，或者化生，身體各部分開始形成時，最初一切種子心識成熟、發展、結合、增長、擴大。依靠兩種執受：第一是有色諸根（眼、耳、鼻、舌、身）以及它們所依賴的執受；第二是對於相狀、名稱的分別，以及言語戲論的習氣執受。有（此處原文不完整，無法翻譯）中具有兩種執受，無（此處原文不完整，無法翻譯）中不具有這兩種執受。
廣慧！這個識也叫做阿陀那識（執持識）。為什麼呢？因為這個識能夠隨身執持的緣故。也叫做阿賴耶識（藏識）。為什麼呢？因為這個識能夠攝受、藏隱、與身體同安危的緣故。也叫做心。為什麼呢？因為這個識能夠積集滋長色、聲、香、味、觸等法塵的緣故。
廣慧！因為有阿陀那識作為依止和建立的基礎，所以六識（眼識、耳識、鼻識、舌識、身識、意識）才能生起運作。這裡面，眼和色作為條件，產生眼識，與眼識一同隨行，同時、同境，有分別意識運作。還有耳、鼻、舌、身，以及聲、香、味、觸作為條件，產生耳識、鼻識、舌識、身識，與耳識、鼻識、舌識、身識一同隨行，同時、同境，有分別意識運作。廣慧！如果在某一時刻只有一個眼識在運作，那麼在這個時刻就只有一個分別意識與眼識一同運作。如果在某一時刻有二、三、四、五種識身在運作，那麼在這個時刻就只有一個分別意識與這五識身一同運作。
廣慧！譬如巨大的瀑布水流，如果只有一個波浪產生的條件出現，就只有一個波浪翻滾；如果有兩個或多個波浪產生的條件出現，就有多個波浪翻滾。
【English Translation】 English version: For the sake of enabling beings such as humans, Asuras (non-gods), etc., to obtain benefit, welfare, and peace, these questions are asked. You should listen attentively, and I will explain to you the secret meaning of mind, consciousness, and intellect.
Guanghui (Broad Wisdom), you should know that among the various sentient beings in the six realms of Samsara, being born into various sentient beings, whether born from eggs, born from wombs, born from moisture, or born through transformation, when the physical body begins to form, initially all seed-consciousness matures, develops, combines, increases, and expands. It relies on two kinds of grasping: first, the grasping of the colored sense organs (eyes, ears, nose, tongue, body) and what they depend on; second, the grasping of distinctions of appearances and names, and the habitual tendencies of verbal play and conceptual proliferation. Those with ** (the original text is incomplete, untranslatable) possess both kinds of grasping, while those without ** (the original text is incomplete, untranslatable) do not possess these two kinds of grasping.
Guanghui! This consciousness is also called the Adana-vijnana (clinging consciousness). Why? Because this consciousness clings to and sustains the body. It is also called the Alaya-vijnana (storehouse consciousness). Why? Because this consciousness receives, conceals, and shares the same safety and danger with the body. It is also called the mind. Why? Because this consciousness accumulates and nourishes the objects of form, sound, smell, taste, touch, etc.
Guanghui! Because the Adana-vijnana serves as the basis and foundation, the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) can arise and function. Here, the eye and form serve as conditions for the arising of eye-consciousness, which is accompanied by a differentiating consciousness that functions simultaneously and in the same realm. Also, the ear, nose, tongue, and body, as well as sound, smell, taste, and touch, serve as conditions for the arising of ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness, which are accompanied by a differentiating consciousness that functions simultaneously and in the same realm. Guanghui! If at a certain moment only one eye-consciousness is functioning, then at that moment there is only one differentiating consciousness functioning together with the eye-consciousness. If at a certain moment two, three, four, or five sense-consciousnesses are functioning, then at that moment there is only one differentiating consciousness functioning together with these five sense-consciousnesses.
Guanghui! For example, like a great waterfall, if the condition for the arising of only one wave is present, then only one wave rolls; if the conditions for the arising of two or more waves are present, then multiple waves roll.
然此瀑水自類恒流無斷無盡。又如善凈鏡面，若有一影生緣現前，唯一影起；若二、若多影生緣現前，有多影起。非此鏡面轉變為影，亦無受用滅盡可得。
「如是，廣慧！由似瀑流阿陀那識為依止、為建立故，若於爾時有一眼識生緣現前，即於此時一眼識轉；若於爾時乃至有五識身生緣現前，即於此時五識身轉。
「廣慧！如是菩薩雖由法住智為依止、為建立故，於心意識秘密善巧。然諸如來不齊於此，施設彼為於心意識一切秘密善巧菩薩。廣慧！若諸菩薩于內各別：如實不見阿陀那、不見阿陀那識；不見阿賴耶、不見阿賴耶識；不見積集、不見心；不見眼色及眼識；不見耳聲及耳識；不見鼻香及鼻識；不見舌味及舌識；不見身觸及身識；不見意法及意識；是名勝義善巧菩薩；如來施設彼為勝義善巧菩薩。廣慧！齊此名為於心意識一切秘密善巧菩薩；如來齊此施設彼為於心意識一切秘密善巧菩薩。」
爾時，世尊欲重宣此義，而說頌曰：
「阿陀那識甚深細， 一切種子如瀑流， 我于凡愚不開演， 恐彼分別執為我。」
解深密經卷第一 大正藏第 16 冊 No. 0676 解深密經
解深密經卷第二
大唐三藏法師玄奘奉 詔譯
一切法相品第四
【現代漢語翻譯】 現代漢語譯本： 就像這瀑布的水，自然地持續流動，沒有間斷，沒有窮盡。又像是擦拭乾凈的鏡面，如果有一個影像產生的條件出現，就只有一個影像生起；如果有兩個或多個影像產生的條件出現，就會有多個影像生起。不是這鏡面自身轉變成了影像，也沒有任何受用或滅盡可以獲得。
『就像這樣，廣慧（Bodhisattva Guǎng Huì，菩薩名）！由於像瀑布般流動的阿陀那識（Ātuānàshí，執持識）作為依靠、作為建立的基礎，如果在那個時候有一個眼識產生的條件出現，就在那個時候眼識生起；如果在那個時候乃至有五識身產生的條件出現，就在那個時候五識身生起。』
『廣慧！就像這樣，菩薩雖然由於法住智（fǎ zhù zhì，安住於法的智慧）作為依靠、作為建立的基礎，對於心意識的秘密善巧。然而諸如來不會僅僅以此為標準，就說他是對於心意識一切秘密善巧的菩薩。廣慧！如果諸位菩薩在內在各自：如實地不見阿陀那（Ātuānà，執持），不見阿陀那識（Ātuānàshí，執持識）；不見阿賴耶（Ālāyé，藏識），不見阿賴耶識（Ālāyéshí，藏識）；不見積集，不見心；不見眼色以及眼識；不見耳聲以及耳識；不見鼻香以及鼻識；不見舌味以及舌識；不見身觸以及身識；不見意法以及意識；這被稱為勝義善巧菩薩；如來說他是勝義善巧菩薩。廣慧！到此才被稱為對於心意識一切秘密善巧的菩薩；如來以此為標準說他是對於心意識一切秘密善巧的菩薩。』
當時，世尊想要再次宣說這個意義，就說了頌：
『阿陀那識非常深細，一切種子像瀑布般流動，我不會對凡夫愚人開演，恐怕他們分別執著它為我。』
解深密經卷第一 大正藏第 16 冊 No. 0676 解深密經
解深密經卷第二
大唐三藏法師玄奘奉 詔譯
一切法相品第四
【English Translation】 English version: It is like the water of this waterfall, naturally flowing continuously, without interruption, without end. It is also like a well-cleaned mirror surface; if a condition for the arising of one image is present, only one image arises; if conditions for the arising of two or more images are present, multiple images arise. It is not that the mirror surface itself transforms into the images, nor is there any enjoyment or cessation to be obtained.
'Likewise, Guǎng Huì (Bodhisattva Guǎng Huì, name of a Bodhisattva)! Because the Ātuānàshí (Ātuānàshí, grasping consciousness) which is like a flowing waterfall is the support and the foundation, if at that time a condition for the arising of eye consciousness is present, then at that time eye consciousness arises; if at that time even a condition for the arising of the five aggregates of consciousness is present, then at that time the five aggregates of consciousness arise.'
'Guǎng Huì! Just like this, although a Bodhisattva relies on and is established upon the wisdom of abiding in the Dharma (fǎ zhù zhì, wisdom of abiding in the Dharma), and is skillful in the secrets of mind, consciousness, and intellect. However, the Tathāgatas do not simply use this as the standard to say that he is a Bodhisattva who is completely skillful in all the secrets of mind, consciousness, and intellect. Guǎng Huì! If the Bodhisattvas, within themselves, each individually: do not truly see the Ātuānà (Ātuānà, grasping), do not see the Ātuānàshí (Ātuānàshí, grasping consciousness); do not see the Ālāyé (Ālāyé, storehouse consciousness), do not see the Ālāyéshí (Ālāyéshí, storehouse consciousness); do not see accumulation, do not see the mind; do not see eye and form and eye consciousness; do not see ear and sound and ear consciousness; do not see nose and smell and nose consciousness; do not see tongue and taste and tongue consciousness; do not see body and touch and body consciousness; do not see mind and dharma and mind consciousness; this is called a Bodhisattva who is supremely skillful; the Tathāgata calls him a Bodhisattva who is supremely skillful. Guǎng Huì! Only up to this point is one called a Bodhisattva who is completely skillful in all the secrets of mind, consciousness, and intellect; the Tathāgata uses this as the standard to say that he is a Bodhisattva who is completely skillful in all the secrets of mind, consciousness, and intellect.'
At that time, the World Honored One, desiring to proclaim this meaning again, spoke the following verse:
'The Ātuānà consciousness is very deep and subtle, all seeds flow like a waterfall, I do not reveal it to ordinary fools, for fear that they will discriminate and cling to it as self.'
Saṃdhinirmocana Sūtra, Volume 1 Taishō Tripiṭaka, Volume 16, No. 0676, Saṃdhinirmocana Sūtra
Saṃdhinirmocana Sūtra, Volume 2
Translated under Imperial Order by the Tripiṭaka Master Xuanzang of the Great Tang Dynasty
Chapter 4: The Characteristics of All Dharmas
爾時，德本菩薩摩訶薩白佛言：「世尊！如世尊說：『于諸法相善巧菩薩。』于諸法相善巧菩薩者，齊何名為于諸法相善巧菩薩？如來齊何施設彼，為于諸法相善巧菩薩？」說是語已。
爾時，世尊告德本菩薩曰：「善哉！德本！汝今乃能請問如來如是深義；汝今為欲利益安樂無量眾生，哀愍世間、及諸天、人、阿素洛等；為令獲得義利安樂故，發斯問。汝應諦聽，吾當為汝說諸法相。
「謂諸法相略有三種，何等為三？一者、遍計所執相；二者、依他起相；三者、圓成實相。云何諸法遍計所執相？謂一切法名假安立自性差別，乃至為令隨起言說。云何諸法依他起相？謂一切法緣生自性，則此有故彼有，此生故彼生，謂無明緣行，乃至招集純大苦蘊。云何諸法圓成實相？謂一切法平等真如。於此真如，諸菩薩眾勇猛精進為因緣故，如理作意，無倒思惟為因緣故，乃能通達。於此通達，漸漸修集，乃至無上正等菩提方證圓滿。
「善男子！如眩翳人眼中所有眩翳過患，遍計所執相當知亦爾。如眩翳人眩翳眾相：或發毛、輪、蜂蠅、巨勝，或復青、黃、赤、白等相差別現前；依他起相當知亦爾。如凈眼人遠離眼中眩翳過患，即此凈眼本性所行無亂境界；圓成實相當知亦爾。
「善男子！
【現代漢語翻譯】 現代漢語譯本： 當時，德本菩薩摩訶薩（具有偉大力量的菩薩）對佛說：『世尊！正如世尊所說：『對於諸法之相善於巧妙理解的菩薩。』那麼，對於諸法之相善於巧妙理解的菩薩，究竟要達到什麼程度才能被稱為對於諸法之相善於巧妙理解的菩薩呢？如來您又是根據什麼標準來安立他們，稱他們為對於諸法之相善於巧妙理解的菩薩呢？』說完這些話后。 當時，世尊告訴德本菩薩說：『好啊！德本！你現在竟然能夠向如來請問如此深刻的道理；你現在是爲了利益和安樂無量眾生，憐憫世間以及諸天、人、阿修羅等；爲了讓他們獲得義利和安樂，才提出這樣的問題。你應該仔細聽好，我將為你解說諸法之相。 『所謂的諸法之相，概括起來有三種，是哪三種呢？第一種是遍計所執相（由虛妄分別產生的執著之相）；第二種是依他起相（依賴其他條件而生起的相）；第三種是圓成實相（圓滿成就的真實之相）。什麼是諸法的遍計所執相呢？就是一切法的名稱，都是虛假安立的自性差別，乃至是爲了讓人隨之產生言語表達。什麼是諸法的依他起相呢？就是一切法都是因緣和合而生的自性，因為這個存在所以那個存在，因為這個產生所以那個產生，比如無明緣行（因為無明而產生行為），乃至招集純粹巨大的苦蘊。什麼是諸法的圓成實相呢？就是一切法平等無二的真如（事物的真實本性）。對於這個真如，諸位菩薩通過勇猛精進作為因緣，如理作意（如實地用心）和無倒思惟（沒有顛倒的思維）作為因緣，才能夠通達。對於這種通達，漸漸地修習積累，乃至最終證得無上正等菩提（無上正等覺悟）才能圓滿。 『善男子！就像患有眼翳病的人，眼中所出現的眩翳過患一樣，遍計所執相也應當知道是這樣的。就像患有眼翳病的人所看到的各種眩翳之相：或者頭髮、輪子、蜜蜂、蒼蠅、巨勝子，或者呈現出青色、黃色、紅色、白色等各種不同的相；依他起相也應當知道是這樣的。就像眼睛清凈的人遠離了眼中眩翳的過患，這雙清凈的眼睛所看到的本來面目，沒有錯亂的境界；圓成實相也應當知道是這樣的。 『善男子！』
【English Translation】 English version: At that time, Bodhisattva Mahasattva（a Bodhisattva with great power） Virtue Root said to the Buddha: 'World Honored One! As the World Honored One said: 'Bodhisattvas who are skilled in the characteristics of all dharmas.' Among those Bodhisattvas who are skilled in the characteristics of all dharmas, to what extent are they considered skilled in the characteristics of all dharmas? According to what criteria does the Tathagata establish them as Bodhisattvas skilled in the characteristics of all dharmas?' Having said these words. At that time, the World Honored One said to Bodhisattva Virtue Root: 'Excellent! Virtue Root! You are now able to ask the Tathagata about such profound meanings; you now desire to benefit and bring happiness to countless sentient beings, to have compassion for the world, including gods, humans, asuras, and others; it is for the sake of enabling them to obtain benefit, well-being, and happiness that you have asked this question. You should listen carefully, and I will explain to you the characteristics of all dharmas. 'The characteristics of all dharmas can be summarized into three types. What are the three? The first is the Parikalpita-lakshana（the characteristic of conceptual imputation）; the second is the Paratantra-lakshana（the characteristic of dependent origination）; the third is the Parinishpanna-lakshana（the characteristic of perfect reality）. What is the Parikalpita-lakshana of all dharmas? It refers to the names of all dharmas, which are falsely established as distinctions of self-nature, even to the extent that they cause people to generate verbal expressions accordingly. What is the Paratantra-lakshana of all dharmas? It refers to the self-nature of all dharmas that arises from conditions, such that when this exists, that exists; when this arises, that arises, such as ignorance conditioning volitional action, and so on, leading to the accumulation of a purely great mass of suffering. What is the Parinishpanna-lakshana of all dharmas? It refers to the equality and suchness（the true nature of things） of all dharmas. Regarding this suchness, Bodhisattvas, through courageous and diligent effort as the cause, and through appropriate attention（attending mindfully and correctly） and non-inverted thinking（thinking without delusion） as the cause, are able to penetrate it. Through this penetration, they gradually cultivate and accumulate, until they ultimately attain Anuttara-samyak-sambodhi（unsurpassed, complete and perfect enlightenment） to achieve perfection. 'Good man! Just as the affliction of dizziness in the eyes of a person with cataracts, the Parikalpita-lakshana should be understood to be like that. Just as the various appearances of dizziness seen by a person with cataracts: such as hairs, wheels, bees, flies, sesame seeds, or the appearance of different colors such as blue, yellow, red, and white; the Paratantra-lakshana should be understood to be like that. Just as a person with clear eyes, free from the affliction of dizziness in the eyes, the original nature of these clear eyes manifests a realm without confusion; the Parinishpanna-lakshana should be understood to be like that. 'Good man!'
譬如清凈頗胝迦寶，若與青染色合，則似帝青、大青、末尼寶像；由邪執取帝青、大青、末尼寶故，惑亂有情。若與赤染色合，則似琥珀末尼寶像；由邪執取琥珀末尼寶故，惑亂有情。若與綠染色合，則似末羅羯多末尼寶像；由邪執取末羅羯多末尼寶故，惑亂有情。若與黃染色合，則似金像；由邪執取真金像故，惑亂有情。
「如是，德本！如彼清凈頗胝迦上，所有染色相應；依他起相上，遍計所執相言說習氣，當知亦爾。如彼清凈頗胝迦上，所有帝青、大青、琥珀、末羅羯多、金等邪執；依他起相上遍計所執相執，當知亦爾。如彼清凈頗胝迦寶；依他起相，當知亦爾。如彼清凈頗胝迦上，所有帝青、大青、琥珀、末羅羯多、真金等相，于常常時，于恒恒時，無有真實、無自性性，即依他起相上，由遍計所執相，于常常時、于恒恒時，無有真實、無自性性；圓成實相，當知亦爾。
「複次，德本！相名相應以為緣故，遍計所執相而可了知；依他起相上，遍計所執相執以為緣故，依他起相而可了知；依他起相上，遍計所執相無執以為緣故，圓成實相而可了知。
「善男子！若諸菩薩能于諸法依他起相上，如實了知遍計所執相，即能如實了知一切無相之法；若諸菩薩如實了知依他起相，即能如實了知一
【現代漢語翻譯】 現代漢語譯本：譬如清凈的頗胝迦寶（Sphatika，水晶），如果與青色染料混合，就好像帝青寶（Indranila，靛青色寶石）、大青寶（Mahanila，深藍色寶石）、末尼寶（Mani，如意寶珠）的形象；由於錯誤地執取帝青寶、大青寶、末尼寶，而迷惑擾亂有情眾生。如果與紅色染料混合，就好像琥珀末尼寶的形象；由於錯誤地執取琥珀末尼寶，而迷惑擾亂有情眾生。如果與綠色染料混合，就好像末羅羯多末尼寶（Marakata，祖母綠）的形象；由於錯誤地執取末羅羯多末尼寶，而迷惑擾亂有情眾生。如果與黃色染料混合，就好像金像；由於錯誤地執取真金像，而迷惑擾亂有情眾生。 『像這樣，德本（Gunakara，具功德者）！就像那清凈的頗胝迦上，所有染色的相應；在依他起相（Paratantra-svabhava，緣起性）上，遍計所執相（Parikalpita-svabhava，虛妄分別性）的言說習氣，應當知道也是這樣。就像那清凈的頗胝迦上，所有帝青、大青、琥珀、末羅羯多、金等錯誤的執取；在依他起相上對遍計所執相的執取，應當知道也是這樣。就像那清凈的頗胝迦寶；依他起相，應當知道也是這樣。就像那清凈的頗胝迦上，所有帝青、大青、琥珀、末羅羯多、真金等相，在任何時候，在任何情況下，都沒有真實性、沒有自性；同樣，在依他起相上，由遍計所執相，在任何時候、在任何情況下，都沒有真實性、沒有自性；圓成實相（Parinispanna-svabhava，圓滿成就性），應當知道也是這樣。』 『再者，德本！以相和名相互對應作為因緣，遍計所執相就可以被瞭解；在依他起相上，以對遍計所執相的執取作為因緣，依他起相就可以被瞭解；在依他起相上，以對遍計所執相的無執作為因緣，圓成實相就可以被瞭解。』 『善男子！如果各位菩薩能夠對諸法的依他起相上，如實地瞭解遍計所執相，就能如實地瞭解一切無相之法；如果各位菩薩如實地瞭解依他起相，就能如實地瞭解一』
【English Translation】 English version: For example, a pure Sphatika jewel (Sphatika, crystal), if mixed with blue dye, resembles the appearance of Indranila (Indranila, indigo-colored gem), Mahanila (Mahanila, deep blue gem), and Mani jewels (Mani, wish-fulfilling jewel); due to the mistaken grasping of Indranila, Mahanila, and Mani jewels, sentient beings are confused and deluded. If mixed with red dye, it resembles the appearance of amber Mani jewels; due to the mistaken grasping of amber Mani jewels, sentient beings are confused and deluded. If mixed with green dye, it resembles the appearance of Marakata Mani jewels (Marakata, emerald); due to the mistaken grasping of Marakata Mani jewels, sentient beings are confused and deluded. If mixed with yellow dye, it resembles a golden statue; due to the mistaken grasping of a real golden statue, sentient beings are confused and deluded. 『Likewise, Gunakara (Gunakara, possessor of virtues)! Just as the pure Sphatika has corresponding dyes; on the Paratantra-svabhava (Paratantra-svabhava, dependent nature), the verbal habits of the Parikalpita-svabhava (Parikalpita-svabhava, completely imputed nature) should be understood in the same way. Just as the pure Sphatika has mistaken grasps of Indranila, Mahanila, amber, Marakata, gold, etc.; on the Paratantra-svabhava, the grasping of the Parikalpita-svabhava should be understood in the same way. Just like that pure Sphatika jewel; the Paratantra-svabhava should be understood in the same way. Just as the pure Sphatika has appearances of Indranila, Mahanila, amber, Marakata, real gold, etc., at all times and under all circumstances, there is no reality, no self-nature; similarly, on the Paratantra-svabhava, due to the Parikalpita-svabhava, at all times and under all circumstances, there is no reality, no self-nature; the Parinispanna-svabhava (Parinispanna-svabhava, perfectly accomplished nature) should be understood in the same way.』 『Furthermore, Gunakara! Because of the correspondence between appearance and name, the Parikalpita-svabhava can be understood; on the Paratantra-svabhava, because of the grasping of the Parikalpita-svabhava, the Paratantra-svabhava can be understood; on the Paratantra-svabhava, because of the non-grasping of the Parikalpita-svabhava, the Parinispanna-svabhava can be understood.』 『Good men! If all Bodhisattvas can truly understand the Parikalpita-svabhava on the Paratantra-svabhava of all dharmas, they can truly understand all formless dharmas; if all Bodhisattvas truly understand the Paratantra-svabhava, they can truly understand one』
切雜染相法；若諸菩薩如實了知圓成實相，即能如實了知一切清凈相法。
「善男子！若諸菩薩能于依他起相上，如實了知無相之法，即能斷滅雜染相法；若能斷滅雜染相法，即能證得清凈相法。
「如是，德本！由諸菩薩如實了知遍計所執相、依他起相、圓成實相故；如實了知諸無相法、雜染相法、清凈相法；如實了知無相法故，斷滅一切雜染相法，斷滅一切染相法故，證得一切清凈相法。齊此名為于諸法相善巧菩薩；如來齊此施設彼為于諸法相善巧菩薩。」
爾時，世尊欲重宣此義，而說頌曰：
「若不了知無相法， 雜染相法不能斷； 不斷雜染相法故， 壞證微妙凈相法。 不觀諸行眾過失， 放逸過失害眾生； 懈怠住法動法中， 無有失壞可憐愍。」
解深密經無自性相品第五
爾時，勝義生菩薩摩訶薩白佛言：「世尊！我曾獨在靜處，心生如是尋思：『世尊以無量門曾說：「諸蘊所有自相，生相、滅相，永斷、遍知。」如說諸蘊，諸處、緣起、諸食亦爾。以無量門曾說：「諸諦所有自相，遍知、永斷、作證、修習。」以無量門曾說：「諸界所有自相、種種界性、非一界性、永斷、遍知。」以無量門曾說：「念住所有自相、能治、所治、及以修習，未生
【現代漢語翻譯】 現代漢語譯本：斷滅雜染相法；如果各位菩薩能夠如實地瞭解圓成實相（Parinispanna，真實圓滿的自性），就能如實地瞭解一切清凈相法。
『善男子！如果各位菩薩能夠在依他起相（Paratantra，依他而起的現象）上，如實地瞭解無相之法，就能斷滅雜染相法；如果能夠斷滅雜染相法，就能證得清凈相法。
『像這樣，德本（Gunakara，具功德者）！由於各位菩薩如實地瞭解遍計所執相（Parikalpita，虛妄分別的現象）、依他起相、圓成實相的緣故；如實地瞭解各種無相法、雜染相法、清凈相法；如實地瞭解無相法的緣故，斷滅一切雜染相法，斷滅一切染相法的緣故，證得一切清凈相法。達到這種程度，才叫做對於各種法相善巧的菩薩；如來達到這種程度，才安立他們為對於各種法相善巧的菩薩。』
當時，世尊想要再次宣說這個道理，就說了頌：
『如果不瞭解無相法，雜染相法就不能斷滅； 不斷滅雜染相法的緣故，就會破壞證得微妙清凈相法。 不觀察各種行為的眾多過失，放縱的過失會損害眾生； 懈怠地安住在有法和動法中，沒有什麼失壞是值得可憐的。』
解深密經無自性相品第五
當時，勝義生菩薩摩訶薩（Paramarthasamudgata Bodhisattva Mahasattva）對佛說：『世尊！我曾經獨自在安靜的地方，心中產生這樣的思索：『世尊用無量的方法曾經說過：「諸蘊（Skandha，構成個體的要素）所有的自相，生相、滅相，永遠斷除、普遍了知。」就像說諸蘊一樣，諸處（Ayatana，感覺器官和對像）、緣起（Pratityasamutpada，因緣生法）、諸食也是這樣。用無量的方法曾經說過：「諸諦（Satya，真理）所有的自相，普遍了知、永遠斷除、作證、修習。」用無量的方法曾經說過：「諸界（Dhatu，構成要素）所有的自相、種種界性、非一界性、永遠斷除、普遍了知。」用無量的方法曾經說過：「念住（Smrtyupasthana，正念的建立）所有的自相、能治療的、所治療的、以及修習，未生
【English Translation】 English version: Ceasing the impure aspects; if Bodhisattvas truly understand the Parinispanna (the perfectly accomplished nature), they can truly understand all pure aspects.
'Good men! If Bodhisattvas can, on the Paratantra (the dependently arisen nature), truly understand the dharma of no-aspect, they can extinguish the impure aspects; if they can extinguish the impure aspects, they can attain the pure aspects.'
'Thus, Gunakara (possessor of virtues)! Because Bodhisattvas truly understand the Parikalpita (the imagined nature), the Paratantra, and the Parinispanna; they truly understand the various dharmas of no-aspect, impure aspects, and pure aspects; because they truly understand the dharma of no-aspect, they extinguish all impure aspects, and because they extinguish all impure aspects, they attain all pure aspects. Reaching this level is called a Bodhisattva skillful in the aspects of all dharmas; the Tathagata establishes them as Bodhisattvas skillful in the aspects of all dharmas at this level.'
At that time, the World-Honored One, wishing to reiterate this meaning, spoke in verse:
'If one does not understand the dharma of no-aspect, Impure aspects cannot be extinguished; Because impure aspects are not extinguished, One destroys the attainment of subtle and pure aspects. Not observing the many faults of various actions, The faults of indulgence harm sentient beings; Lazily dwelling in dharmas with and without motion, There is nothing lost that is pitiable.'
The Samdhinirmocana Sutra, Chapter 5: The Characteristic of No Self-Nature
At that time, Paramarthasamudgata Bodhisattva Mahasattva said to the Buddha: 'World-Honored One! I once, alone in a quiet place, had such thoughts arise in my mind: 'The World-Honored One has said through countless means: "All Skandhas (aggregates, the elements constituting an individual) have their own characteristics, arising characteristics, ceasing characteristics, permanently cut off, and universally known." Just as with the Skandhas, so too with the Ayatanas (sense bases, sense organs and objects), Pratityasamutpada (dependent origination, the law of cause and effect), and the various foods. Through countless means, it has been said: "All Satyas (truths) have their own characteristics, universally known, permanently cut off, realized, and cultivated." Through countless means, it has been said: "All Dhatus (elements, the basic constituents of existence) have their own characteristics, various elemental natures, non-singular elemental natures, permanently cut off, and universally known." Through countless means, it has been said: "All Smrtyupasthanas (foundations of mindfulness, the establishment of right mindfulness) have their own characteristics, what can be cured, what is to be cured, and cultivation, not yet arisen
令生、生已堅住，不忘、倍修、增長、廣大。」如說念住、正斷、神足、根、力、覺支，亦復如是。以無量門曾說：「八支聖道所有自相、能治、所治、及以修習，未生令生、生已堅住，不忘、倍修、增長、廣大。」』世尊復說：『一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃。』未審世尊依何密意作如是說：『一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃。』我今請問如來斯義，惟愿如來哀愍解釋，說一切法皆無自性、無生、無滅、本來寂靜、自性涅槃所有密意。」
爾時，世尊告勝義生菩薩曰：「善哉，善哉！勝義生！汝所尋思，甚為如理。善哉，善哉！善男子！汝今乃能請問如來如是深義，汝今為欲利益安樂無量眾生，哀愍世間、及諸天、人、阿素洛等，為令獲得義利安樂故，發斯問。汝應諦聽，吾當為汝解釋所說『一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃所有密意。』
「勝義生！當知我依三種無自性性密意，說言一切諸法皆無自性，所謂相無自性性、生無自性性、勝義無自性性。
「善男子！云何諸法相無自性性？謂諸法遍計所執相。何以故？此由假名安立為相，非由自相安立為相，是故說名相無自性性。
「云何諸法生無自性性？謂諸法依他起相
【現代漢語翻譯】 現代漢語譯本：'令（這些善法）產生，產生后使其堅固安住，不忘失，更加修習，增長，廣大。'如對念住（smṛtyupasthāna，四念住）、正斷（samyakprahāṇa，四正斷）、神足（ṛddhipāda，四神足）、根（indriya，五根）、力（bala，五力）、覺支（bodhyaṅga，七覺支）的開示，也是如此。以無量法門曾經說過：'八支聖道（āryāṣṭāṅgamārga，八正道）所有自相、能治、所治、以及修習，未生的令生，生已堅固安住，不忘失，更加修習，增長，廣大。'世尊又說：'一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃。'我不知道世尊是依據何種密意說出這樣的話：'一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃。'我現在請問如來這個含義，希望如來慈悲解釋，說明一切法皆無自性、無生、無滅、本來寂靜、自性涅槃的所有密意。 當時，世尊告訴勝義生菩薩說：'好啊，好啊！勝義生！你所思考的問題，非常合乎道理。好啊，好啊！善男子！你現在能夠請問如來如此深刻的含義，你現在是爲了利益安樂無量眾生，憐憫世間以及諸天、人、阿修羅等，爲了讓他們獲得義利安樂，才提出這個問題。你應該仔細聽，我將為你解釋所說'一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃'的所有密意。 '勝義生！應當知道我依據三種無自性性（triḥsvabhāvanirdeśa），以秘密的含義說一切諸法皆無自性，即相無自性性（lakṣaṇa-niḥsvabhāvatā）、生無自性性（utpatti-niḥsvabhāvatā）、勝義無自性性（paramārtha-niḥsvabhāvatā）。 '善男子！什麼是諸法相無自性性？是指諸法遍計所執相（parikalpita-lakṣaṇa）。為什麼呢？因為這是由假名安立為相，不是由自相安立為相，所以稱為相無自性性。 '什麼是諸法生無自性性？是指諸法依他起相（paratantra-lakṣaṇa）。'
【English Translation】 English version: 'Causing (these wholesome dharmas) to arise, making them firmly established once arisen, not forgetting them, cultivating them more, increasing and expanding them.' The same applies to the teachings on the smṛtyupasthāna (四念住, four foundations of mindfulness), samyakprahāṇa (四正斷, four right exertions), ṛddhipāda (四神足, four bases of spiritual power), indriya (五根, five faculties), bala (五力, five powers), and bodhyaṅga (七覺支, seven factors of enlightenment). It has been said through countless teachings: 'All characteristics, remedies, objects to be remedied, and practices of the āryāṣṭāṅgamārga (八正道, Noble Eightfold Path), causing the unarisen to arise, making them firmly established once arisen, not forgetting them, cultivating them more, increasing and expanding them.' The World-Honored One also said: 'All dharmas are without self-nature, without arising, without ceasing, originally tranquil, and by nature, Nirvana.' I do not know based on what secret intention the World-Honored One spoke these words: 'All dharmas are without self-nature, without arising, without ceasing, originally tranquil, and by nature, Nirvana.' I now ask the Tathagata about this meaning, hoping that the Tathagata will compassionately explain and reveal all the secret intentions of all dharmas being without self-nature, without arising, without ceasing, originally tranquil, and by nature, Nirvana. At that time, the World-Honored One said to the Bodhisattva Sheng Yi Sheng (勝義生, Realized Meaning): 'Good, good! Sheng Yi Sheng! What you contemplate is very reasonable. Good, good! Good man! You are now able to ask the Tathagata about such profound meaning. You now wish to benefit and bring happiness to countless sentient beings, to have compassion for the world and the devas, humans, asuras, etc., and to ask this question for the sake of their obtaining benefit and happiness. You should listen carefully, and I will explain to you all the secret intentions of what was said: 'All dharmas are without self-nature, without arising, without ceasing, originally tranquil, and by nature, Nirvana.' 'Sheng Yi Sheng! You should know that I rely on the triḥsvabhāvanirdeśa (三種無自性性, three kinds of absence of self-nature) with secret intention when I say that all dharmas are without self-nature, namely, lakṣaṇa-niḥsvabhāvatā (相無自性性, absence of self-nature in characteristics), utpatti-niḥsvabhāvatā (生無自性性, absence of self-nature in arising), and paramārtha-niḥsvabhāvatā (勝義無自性性, absence of self-nature in ultimate meaning).' Good man! What is the absence of self-nature in the characteristics of all dharmas? It refers to the parikalpita-lakṣaṇa (遍計所執相, the imagined characteristics) of all dharmas. Why? Because these are established as characteristics through imputed names, not established as characteristics through their own nature. Therefore, it is called the absence of self-nature in characteristics. What is the absence of self-nature in the arising of all dharmas? It refers to the paratantra-lakṣaṇa (依他起相, the dependent characteristics) of all dharmas.'
。何以故？此由依他緣力故有，非自然有，是故說名生無自性性。
「云何諸法勝義無自性性？謂諸法由生無自性性故，說名無自性性；即緣生法，亦名勝義無自性性。何以故？于諸法中，若是清凈所緣境界，我顯示彼以為勝義無自性性，依他起相非是清凈所緣境界，是故亦說名為勝義無自性性。復有諸法圓成實相，亦名勝義無自性性。何以故？一切諸法法無我性名為勝義，亦得名為無自性性，是一切法勝義諦故，無自性性之所顯故。由此因緣，名為勝義無自性性。
「善男子！譬如空花，相無自性性，當知亦爾。譬如幻像，生無自性性，當知亦爾；一分勝義無自性性，當知亦爾。譬如虛空，惟是眾色無性所顯，遍一切處；一分勝義無自性性，當知亦爾，法無我性之所顯故，遍一切故。
「善男子！我依如是三種無自性性，密意說言：『一切諸法皆無自性。』
「勝義生！當知，我依相無自性性，密意說言：『一切諸法無生、無滅、本來寂靜、自性涅槃。』何以故？若法自相都無所有，則無有生；若無有生，則無有滅；若無生無滅，則本來寂靜；若本來寂靜，則自性涅槃。于中都無少分所有更可令其般涅槃故。是故我依相無自性性，密意說言：『一切諸法無生、無滅、本來寂靜、自性涅槃。
【現代漢語翻譯】 現代漢語譯本： 為什麼呢？這是由於依賴於其他因緣和合的力量而產生的，不是自然而有的，所以叫做生無自性性（shēng wú zì xìng xìng，事物並非獨立自主產生，而是依賴因緣）。
什麼是諸法的勝義無自性性（shèng yì wú zì xìng xìng，從究竟意義上講，事物沒有獨立不變的自性）呢？就是諸法因為生無自性性的緣故，所以叫做無自性性；也就是緣起而生的法，也叫做勝義無自性性。為什麼呢？在一切法中，如果是清凈所緣的境界，我就顯示它作為勝義無自性性，而依他起相（yī tā qǐ xiàng，依賴其他條件而生起的現象）不是清凈所緣的境界，所以也叫做勝義無自性性。還有諸法的圓成實相（yuán chéng shí xiàng，事物圓滿成就的真實狀態），也叫做勝義無自性性。為什麼呢？一切諸法的法無我性（fǎ wú wǒ xìng，諸法沒有獨立不變的自性）叫做勝義，也可以叫做無自性性，因為這是一切法的勝義諦（shèng yì dì，最高的真理），是無自性性所顯現的。因為這個原因，叫做勝義無自性性。
善男子！譬如虛空中的花朵，相無自性性（xiàng wú zì xìng xìng，現象沒有獨立不變的自性），應當知道也是這樣。譬如幻術變現的影像，生無自性性，應當知道也是這樣；一部分勝義無自性性，應當知道也是這樣。譬如虛空，只是眾色無自性所顯現，遍佈一切處；一部分勝義無自性性，應當知道也是這樣，因為是法無我性所顯現，遍佈一切。
善男子！我依據這三種無自性性，秘密地表達說：『一切諸法都沒有自性。』
勝義生（Shèng yì shēng，菩薩名）！應當知道，我依據相無自性性，秘密地表達說：『一切諸法不生、不滅、本來寂靜、自性涅槃（zì xìng niè pán，事物本性就是涅槃）。』為什麼呢？如果法的自相完全不存在，就沒有產生；如果沒有產生，就沒有滅亡；如果沒有產生也沒有滅亡，就本來寂靜；如果本來寂靜，就是自性涅槃。其中沒有任何東西可以再讓它進入涅槃。所以，我依據相無自性性，秘密地表達說：『一切諸法不生、不滅、本來寂靜、自性涅槃。
【English Translation】 English version: Why is that? This is because it exists due to reliance on other conditions and causes, not naturally existing. Therefore, it is called 'absence of inherent existence in origination' (shēng wú zì xìng xìng, things do not arise independently but depend on conditions).
What is the 'ultimate absence of inherent existence' (shèng yì wú zì xìng xìng, from an ultimate perspective, things do not have independent and unchanging self-nature) of all dharmas? It is that because of the 'absence of inherent existence in origination' of all dharmas, it is called 'absence of inherent existence'; that is, dharmas arising from conditions are also called 'ultimate absence of inherent existence'. Why is that? Among all dharmas, if it is a pure object of cognition, I reveal it as 'ultimate absence of inherent existence'. However, the 'dependent arising aspect' (yī tā qǐ xiàng, phenomena arising in dependence on other conditions) is not a pure object of cognition, so it is also called 'ultimate absence of inherent existence'. Furthermore, the 'perfected nature' (yuán chéng shí xiàng, the perfected and real state of things) of all dharmas is also called 'ultimate absence of inherent existence'. Why is that? The 'selflessness of dharmas' (fǎ wú wǒ xìng, the absence of independent and unchanging self-nature in all dharmas) of all dharmas is called the ultimate truth, and can also be called 'absence of inherent existence', because it is the 'ultimate truth' (shèng yì dì, the highest truth) of all dharmas, and is revealed by 'absence of inherent existence'. For this reason, it is called 'ultimate absence of inherent existence'.
Good son! Just like a flower in the sky, 'absence of inherent existence in characteristics' (xiàng wú zì xìng xìng, phenomena do not have independent and unchanging self-nature), know that it is the same. Just like an illusion, 'absence of inherent existence in origination', know that it is the same; a portion of 'ultimate absence of inherent existence', know that it is the same. Just like space, which is only revealed by the absence of inherent existence of various forms, pervading everywhere; a portion of 'ultimate absence of inherent existence', know that it is the same, because it is revealed by the 'selflessness of dharmas', pervading everywhere.
Good son! Based on these three types of 'absence of inherent existence', I secretly say: 'All dharmas are without inherent existence.'
Sheng Yi Sheng (Shèng yì shēng, name of a Bodhisattva)! Know that, based on 'absence of inherent existence in characteristics', I secretly say: 'All dharmas are unborn, unceasing, originally peaceful, and naturally in nirvana (zì xìng niè pán, the inherent nature of things is nirvana).' Why is that? If the inherent characteristic of a dharma does not exist at all, then there is no arising; if there is no arising, then there is no ceasing; if there is no arising and no ceasing, then it is originally peaceful; if it is originally peaceful, then it is naturally in nirvana. There is nothing within it that can be made to enter nirvana again. Therefore, based on 'absence of inherent existence in characteristics', I secretly say: 'All dharmas are unborn, unceasing, originally peaceful, and naturally in nirvana.'
』
「善男子！我亦依法無我性所顯勝義無自性性，密意說言：『一切諸法無生、無滅、本來寂靜、自性涅槃。』何以故？法無我性所顯勝義無自性性，于常常時、于恒恒時，諸法法性、安住、無為。一切雜染不相應故，于常常時、于恒恒時，諸法法性安住故無為，由無為故無生無滅；一切雜染不相應故，本來寂靜、自性涅槃。是故我依法無我性所顯勝義無自性性，密意說言：『一切諸法無生、無滅、本來寂靜、自性涅槃。』
「複次，勝義生！非由有情界中諸有情類，別觀遍計所執自性為自性故，亦非由彼別觀依他起自性及圓成實自性為自性故，我立三種無自性性；然由有情于依他起自性及圓成實自性上，增益遍計所執自性故，我立三種無自性性。
「由遍計所執自性相故，彼諸有情于依他起自性及圓成實自性中，隨起言說。如如隨起言說如是如是，由言說熏習心故、由言說隨覺故、由言說隨眠故，于依他起自性及圓成實自性中，執著遍計所執自性相。
「如如執著如是如是，于依他起自性及圓成實自性上，執著遍計所執自性；由是因緣，生當來世依他起自性；由此因緣，或為煩惱雜染所染、或為業雜染所染、或為生雜染所染，于生死中長時馳騁、長時流轉，無有休息，或在那落迦、或在
【現代漢語翻譯】 現代漢語譯本 『善男子！我也是根據法無我性所顯現的勝義無自性性，以隱秘的方式說：『一切諸法不生不滅，本來就是寂靜的，其自性就是涅槃。』為什麼呢？因為法無我性所顯現的勝義無自性性，在任何時候、任何情況下，諸法的法性都是安住的、無為的。一切雜染與它不相應，所以在任何時候、任何情況下，諸法的法性都是安住的，因為無為，所以不生不滅；一切雜染與它不相應，所以本來就是寂靜的，其自性就是涅槃。因此，我是根據法無我性所顯現的勝義無自性性，以隱秘的方式說：『一切諸法不生不滅，本來就是寂靜的，其自性就是涅槃。』 『再者，勝義生（Paramarthotpada）！不是因為有情界中的各類有情，分別觀察遍計所執自性（Parikalpita-svabhava）作為自性，也不是因為他們分別觀察依他起自性（Paratantra-svabhava）和圓成實自性（Parinispanna-svabhava）作為自性，我才建立三種無自性性（trisvabhāva）；而是因為有情在依他起自性和圓成實自性上，增益遍計所執自性，所以我才建立三種無自性性。 『由於遍計所執自性的緣故，那些有情在依他起自性和圓成實自性中，隨著產生言說。隨著產生怎樣的言說，就因為這樣的言說熏習內心、因為這樣的言說隨之覺察、因為這樣的言說隨之潛伏，所以在依他起自性和圓成實自性中，執著遍計所執自性的相。 『隨著怎樣的執著，就在依他起自性和圓成實自性上，執著遍計所執自性；由於這樣的因緣，產生未來世的依他起自性；由於這樣的因緣，或者被煩惱雜染所染污、或者被業雜染所染污、或者被生雜染所染污，在生死中長時間奔波、長時間流轉，沒有休息，或者在那落迦（Naraka），或者在……』
【English Translation】 English version 『Good son! I also, relying on the ultimate reality of no self-nature revealed by the selflessness of phenomena, secretly say: 『All phenomena are unborn, unceasing, originally tranquil, and by nature, Nirvana.』 Why is that? Because the ultimate reality of no self-nature revealed by the selflessness of phenomena, at all times, in all circumstances, the suchness of phenomena abides, is unconditioned. Because it is not associated with any defilements, at all times, in all circumstances, the suchness of phenomena abides, therefore it is unconditioned, and because it is unconditioned, it is unborn and unceasing; because it is not associated with any defilements, it is originally tranquil, and by nature, Nirvana. Therefore, I, relying on the ultimate reality of no self-nature revealed by the selflessness of phenomena, secretly say: 『All phenomena are unborn, unceasing, originally tranquil, and by nature, Nirvana.』 『Furthermore, Paramarthotpada (Superior Birth)! It is not because the sentient beings in the realm of sentient beings separately observe the Parikalpita-svabhava (imputed nature) as self-nature, nor is it because they separately observe the Paratantra-svabhava (dependent nature) and Parinispanna-svabhava (perfected nature) as self-nature, that I establish the trisvabhāva (three natures); but because sentient beings, on the Paratantra-svabhava and Parinispanna-svabhava, superimpose the Parikalpita-svabhava, that is why I establish the three natures. 『Because of the nature of the Parikalpita-svabhava, those sentient beings, in the Paratantra-svabhava and Parinispanna-svabhava, accordingly give rise to speech. As they give rise to speech, so it is, because of the speech-perfuming of the mind, because of the speech-following awareness, because of the speech-following latent tendencies, in the Paratantra-svabhava and Parinispanna-svabhava, they grasp the nature of the Parikalpita-svabhava. 『As they grasp, so it is, on the Paratantra-svabhava and Parinispanna-svabhava, they grasp the Parikalpita-svabhava; because of this cause and condition, the Paratantra-svabhava of the future life is produced; because of this cause and condition, they are either defiled by the defilement of afflictions, or defiled by the defilement of karma, or defiled by the defilement of birth, and in samsara (cycle of rebirth) they run for a long time, transmigrate for a long time, without rest, either in Naraka (hell), or in...』
傍生、或在餓鬼、或在天上、或在阿素洛、或在人中，受諸苦惱。
「複次，勝義生！若諸有情從本已來，未種善根，未清凈障，未成熟相續，未多修勝解，未能積集福德、智慧二種資糧。我為彼故，依生無自性性宣說諸法。彼聞是已，能於一切緣生行中，隨分解了無常、無恒，是不安隱變壞法已，於一切行，心生怖畏，深起厭患；心生怖畏，深厭患已，遮止諸惡，于諸惡法能不造作，于諸善法能勤修習。習善因故，未種善根能種善根，未清凈障能令清凈，未熟相續能令成熟。由此因緣，多修勝解，亦多積集福德、智慧二種資糧。
「彼雖如是種諸善根，乃至積集福德、智慧二種資糧；然于生無自性性中，未能如實了知相無自性性及二種勝義無自性性。於一切行未能正厭、未正離欲，未正解脫，未遍解脫煩惱雜染、未遍解脫諸業雜染、未遍解脫諸生雜染。如來為彼更說法要，謂相無自性性及勝義無自性性。為欲令其於一切行能正厭故、正離欲故、正解脫故，超過一切煩惱雜染故、超過一切業雜染故、超過一切生雜染故。
「彼聞如是所說法已，于生無自性性中，能正信解相無自性性及勝義無自性性，簡擇思惟，如實通達；于依他起自性中，能不執著遍計所執自性相。由言說不熏習智故、由言說不隨
【現代漢語翻譯】 傍生（動物）、或在餓鬼（preta，一種受苦的鬼魂）、或在天上（deva，天神）、或在阿素洛（asura，阿修羅，一種好戰的神靈）、或在人中，遭受各種苦惱。
『再者，勝義生（Paramarthotpada，菩薩名）！如果有些有情眾生從一開始就沒有種下善根，沒有清凈業障，沒有成熟相續，沒有多多修習勝解，沒有積集福德和智慧兩種資糧。我爲了他們，依據生無自性性（anutpatti-nihsvabhavata，無生自性）宣說諸法。他們聽聞之後，能對一切緣生之法，逐漸分解了知其無常、無恒，是不安穩、會變壞的法，從而對一切行（samskara，造作）心生怖畏，深深厭患；心生怖畏，深深厭患之後，就能遮止諸惡，對於各種惡法不再造作，對於各種善法能夠勤奮修習。由於修習善因的緣故，未種善根的能夠種下善根，未清凈的業障能夠得以清凈，未成熟的相續能夠得以成熟。由此因緣，多多修習勝解，也多多積集福德和智慧兩種資糧。
『他們雖然這樣種下各種善根，乃至積集福德和智慧兩種資糧；然而對於生無自性性中，未能如實了知相無自性性（laksana-nihsvabhavata，相無自性）以及兩種勝義無自性性（paramartha-nihsvabhavata，勝義無自性）。對於一切行未能真正厭離、未能真正離欲，未能真正解脫，未能普遍解脫煩惱雜染、未能普遍解脫諸業雜染、未能普遍解脫諸生雜染。如來為他們更說法要，即相無自性性和勝義無自性性。爲了讓他們對於一切行能夠真正厭離、真正離欲、真正解脫，超過一切煩惱雜染、超過一切業雜染、超過一切生雜染。
『他們聽聞這樣所說的法之後，對於生無自性性中，能夠正確信解相無自性性和勝義無自性性，簡擇思惟，如實通達；對於依他起自性（paratantra-svabhava，依他起性）中，能夠不執著遍計所執自性相（parikalpita-svabhava，遍計所執性）。由於言說不能熏習智慧的緣故，由於言說不能隨順
【English Translation】 Beings in the realm of animals (tiryak), or in the realm of hungry ghosts (preta), or in the heavens (deva), or among the asuras (asura, warlike deities), or among humans, experience various sufferings.
『Furthermore, Paramarthotpada (Paramarthotpada, name of a Bodhisattva)! If sentient beings from the beginning have not planted roots of virtue, have not purified their obscurations, have not matured their continuums, have not cultivated superior understanding, and have not accumulated the two accumulations of merit and wisdom, I, for their sake, explain the dharmas based on the unproduced selflessness (anutpatti-nihsvabhavata). Having heard this, they can gradually understand that all conditioned phenomena are impermanent, unstable, and subject to change and decay. They develop fear and deep aversion towards all actions (samskara). Having developed fear and deep aversion, they can restrain from evil, refrain from committing evil deeds, and diligently cultivate virtuous deeds. Because of cultivating virtuous causes, they can plant roots of virtue if they have not already done so, purify obscurations if they have not already done so, and mature their continuums if they have not already done so. Due to these causes, they cultivate superior understanding and accumulate the two accumulations of merit and wisdom.
『Even though they plant various roots of virtue in this way, and accumulate the two accumulations of merit and wisdom, they still fail to truly understand the characteristic selflessness (laksana-nihsvabhavata) and the two kinds of ultimate selflessness (paramartha-nihsvabhavata) within the unproduced selflessness. They fail to truly renounce, truly detach from desire, and truly liberate themselves from all actions. They fail to completely liberate themselves from the defilements of afflictions, the defilements of karma, and the defilements of birth. The Tathagata further teaches them the essential Dharma, namely, the characteristic selflessness and the ultimate selflessness, in order to enable them to truly renounce, truly detach from desire, and truly liberate themselves from all actions, and to transcend all defilements of afflictions, all defilements of karma, and all defilements of birth.
『Having heard this Dharma, they can correctly believe and understand the characteristic selflessness and the ultimate selflessness within the unproduced selflessness. They discern and contemplate, and truly comprehend. Regarding the dependently arisen nature (paratantra-svabhava), they can avoid clinging to the imagined nature (parikalpita-svabhava). Because speech does not cultivate wisdom, and because speech does not accord with
覺智故、由言說離隨眠智故，能滅依他起相；于現法中智力所持，能永斷滅當來世因。由此因緣，於一切行能正厭患、能正離欲、能正解脫，能遍解脫煩惱、業、生三種雜染。
「複次，勝義生！諸聲聞乘種性有情，亦由此道此行跡故，證得無上安隱涅槃。諸獨覺乘種性有情、諸如來乘種性有情，亦由此道此行跡故，證得無上安隱涅槃。一切聲聞、獨覺、菩薩，皆共此一妙清凈道，皆同此一究竟清凈，更無第二。我依此故，密意說言：『唯有一乘。』非於一切有情界中，無有種種有情種性，或鈍根性、或中根性、或利根性有情差別。
「善男子！若一向趣寂聲聞種性補特伽羅，雖蒙諸佛施設種種勇猛加行方便化導，終不能令當坐道場證得阿耨多羅三藐三菩提。何以故？由彼本來唯有下劣種性故、一向慈悲薄弱故、一向怖畏眾苦故。由彼一向慈悲薄弱，是故一向棄背利益諸眾生事；由彼一向怖畏眾苦，是故一向棄背發起諸行所作。我終不說一向棄背利益眾生事者、一向棄背發起諸行所作者，當坐道場，能得阿耨多羅三藐三菩提，是故說彼名為一向趣寂聲聞。若迴向菩提聲聞種性補特伽羅，我亦異門說為菩薩。何以故？彼既解脫煩惱障已，若蒙諸佛等覺悟時，于所知障，其心亦可當得解脫。由彼最初為自利益
【現代漢語翻譯】 現代漢語譯本：由於覺智，以及由於言說遠離隨眠的智慧，能夠滅除依他起相（緣起現象）；在現世中，憑藉智慧的力量，能夠永遠斷滅未來世的因。由於這個因緣，對於一切行（一切有為法）能夠真正地厭惡，能夠真正地遠離貪慾，能夠真正地解脫，能夠普遍地從煩惱、業、生三種雜染中解脫出來。
『勝義生（菩薩名）！此外，那些具有聲聞乘種性的有情，也通過這條道路、這個行跡，證得無上安穩的涅槃。那些具有獨覺乘種性的有情，以及那些具有如來乘種性的有情，也通過這條道路、這個行跡，證得無上安穩的涅槃。一切聲聞、獨覺、菩薩，都共同遵循這一條美妙清凈的道路，都同樣達到這一個究竟清凈的境界，沒有第二條路。我因此才秘密地說：『只有一乘（唯一的解脫之道）』。但這並不是說在一切有情界中，沒有種種有情種性的差別，或者鈍根性、或者中根性、或者利根性的有情差別。』
『善男子！如果是一向趣向寂滅的聲聞種性補特伽羅（人），即使受到諸佛施設種種勇猛加行的方便教化引導，最終也不能讓他坐在菩提道場證得阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為他本來就只有下劣的種性，一向慈悲心薄弱，一向怖畏眾多的痛苦。由於他一向慈悲心薄弱，所以一向拋棄利益眾生的事業；由於他一向怖畏眾多的痛苦，所以一向拋棄發起諸種行為的作為。我始終不會說一向拋棄利益眾生事業的人、一向拋棄發起諸種行為作為的人，能夠坐在菩提道場，證得阿耨多羅三藐三菩提，所以才說他們是一向趣向寂滅的聲聞。如果迴向菩提的聲聞種性補特伽羅，我也用不同的方式稱他們為菩薩。為什麼呢？因為他們既然已經解脫了煩惱障，如果受到諸佛的等同覺悟的啓發，對於所知障，他們的心也可以得到解脫。由於他們最初是爲了自己的利益
【English Translation】 English version: Because of awakened wisdom, and because of the wisdom of speech that is free from latent defilements, it is possible to extinguish the characteristic of dependent origination (pratītyasamutpāda). In the present life, sustained by the power of wisdom, it is possible to permanently cut off the causes of future lives. Because of this cause and condition, one can truly detest all actions (all conditioned phenomena), truly be free from desire, truly be liberated, and be completely liberated from the three kinds of defilements: afflictions, karma, and birth.
'Furthermore, Suvarnamati (name of a Bodhisattva)! Those sentient beings who have the disposition of the Śrāvakayāna (the Vehicle of Hearers) also attain unsurpassed, peaceful Nirvāṇa through this path and these practices. Those sentient beings who have the disposition of the Pratyekabuddhayāna (the Vehicle of Solitary Buddhas), and those sentient beings who have the disposition of the Tathāgatayāna (the Vehicle of the Thus-Come Ones), also attain unsurpassed, peaceful Nirvāṇa through this path and these practices. All Śrāvakas, Pratyekabuddhas, and Bodhisattvas all share this one wonderful, pure path, and all attain this one ultimate purity; there is no second path. It is because of this that I secretly say: 『There is only one vehicle (ekayāna).』 This is not to say that within the realm of all sentient beings, there are no different kinds of sentient beings, or differences in sentient beings who are dull, middling, or sharp in their faculties.'
'Good son! If a Pudgala (person) is of the Śrāvakayāna lineage, who is solely inclined towards quiescence, even if the Buddhas employ various skillful means of diligent effort to guide and transform him, they will ultimately not be able to cause him to sit at the Bodhi-tree and attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). Why is that? Because he inherently possesses only an inferior disposition, his compassion is inherently weak, and he is inherently fearful of suffering. Because his compassion is inherently weak, he inherently abandons the task of benefiting all sentient beings; because he is inherently fearful of suffering, he inherently abandons initiating actions. I would never say that someone who inherently abandons the task of benefiting sentient beings, or someone who inherently abandons initiating actions, will be able to sit at the Bodhi-tree and attain Anuttarā-samyak-saṃbodhi. Therefore, they are said to be Śrāvakas who are solely inclined towards quiescence. If a Pudgala of the Śrāvakayāna lineage turns towards Bodhi, I also refer to them as Bodhisattvas in a different way. Why is that? Because they have already been liberated from the obstacle of afflictions, and if they are awakened by the Buddhas, their minds can also be liberated from the obstacle of knowledge. Because they initially sought their own benefit.'
，修行加行脫煩惱障，是故如來施設彼為聲聞種性。
「複次，勝義生！如是於我善說善製法毗奈耶，最極清凈意樂所說善教法中，諸有情類意解種種差別可得。善男子！如來但依如是三種無自性性，由深密意，于所宣說不了義經，以隱密相說諸法要，謂一切法皆無自性、無生、無滅、本來寂靜、自性涅槃。
「於是經中，若諸有情已種上品善根、已清凈諸障、已成熟相續、已多修勝解，已能積集上品福德、智慧資糧，彼若聽聞如是法已，於我甚深密意言說，如實解了，于如是法，深生信解，于如是義，以無倒慧，如實通達。依此通達善修習故，速疾能證最極究竟；亦於我所深生凈信，知是如來、應、正等覺於一切法現正等覺。
「若諸有情，已種上品善根、已清凈諸障、已成熟相續、已多修勝解，未能積集上品福德、智慧資糧。其性質直，是質直類，雖無力能思擇廢立，而不安住自見取中。彼若聽聞如是法已，於我甚深秘密言說，雖無力能如實解了，然於此法能生勝解，發清凈信，信此經典，是如來說，是其甚深，顯現甚深，空性相應，難見難悟，不可尋思，非諸尋思所行境界、微細詳審聰明智者之所解了。於此經典所說義中，自輕而住，作如是言：『諸佛菩提為最甚深，諸法法性亦最甚深，唯
【現代漢語翻譯】 現代漢語譯本：修行加行是爲了去除煩惱的障礙，因此如來施設他們為聲聞種性（Śrāvakagotra，聽聞佛陀教法而證悟的修行者）。
『再者，勝義生（Paramārthasamudgata，菩薩名）！在我善說善制的法毗奈耶（Dharma-vinaya，佛法和戒律）中，在最極清凈的意樂所說的善教法中，各種有情眾生的理解存在種種差別。善男子！如來只是依據這三種無自性性（Trisvabhāva-niḥsvabhāvatā，遍計所執性、依他起性、圓成實性這三種自性皆無自性），以甚深密意，對於所宣說的不了義經（neyārtha-sūtra，需要進一步解釋的經典），用隱秘的方式宣說諸法要，即一切法皆無自性、無生、無滅、本來寂靜、自性涅槃。
『在這些經典中，如果有些有情已經種下上品善根、已經清凈各種業障、已經成熟相續（saṃtāna，心相續）、已經多次修習勝解（adhimukti，殊勝的理解），已經能夠積集上品福德和智慧資糧，他們如果聽聞這樣的法，就能如實地理解我甚深的密意言說，對這樣的法深生信解，用沒有顛倒的智慧如實通達這樣的意義。依靠這種通達而善加修習，就能迅速證得最極究竟的果位；也會對我產生極大的清凈信心，知道我是如來、應供、正等覺（Tathāgata-arhat-samyaksaṃbuddha，佛陀的稱號），對一切法現證正等覺。
『如果有些有情，已經種下上品善根、已經清凈各種業障、已經成熟相續、已經多次修習勝解，但未能積集上品福德和智慧資糧。他們的性質正直，屬於正直之類，雖然沒有能力思辨取捨，但不安住在自己的見解中。他們如果聽聞這樣的法，對於我甚深的秘密言說，雖然沒有能力如實理解，但能對這個法產生殊勝的理解，發起清凈的信心，相信這部經典是如來說的，是極其深奧的，顯現極其深奧的空性相應，難以見到難以領悟，不可用尋思來理解，不是那些尋思所能到達的境界，只有微細詳審的聰明智者才能理解。對於這部經典所說的意義，他們會自我輕視，這樣說：『諸佛的菩提（bodhi，覺悟）最為深奧，諸法的法性（dharmatā，法的本性）也最為深奧，只有
【English Translation】 English version: The practice of application aims to remove the obstacles of afflictions, therefore the Tathāgata establishes them as the Śrāvakagotra (those who attain enlightenment by hearing the Buddha's teachings).
『Furthermore, Paramārthasamudgata (name of a Bodhisattva)! In my well-spoken and well-established Dharma-vinaya (Buddha's teachings and precepts), within the well-taught Dharma spoken with the purest intention, various kinds of sentient beings' understandings can be found to differ. Good son! The Tathāgata relies solely on these three niḥsvabhāvatās (Trisvabhāva-niḥsvabhāvatā, the three natures of imputed nature, dependent nature, and perfected nature, all without inherent existence), with profound intention, regarding the sūtras of provisional meaning (neyārtha-sūtra, scriptures that require further explanation) that have been spoken, speaks of the essentials of all dharmas in a concealed manner, namely that all dharmas are without inherent existence, without arising, without ceasing, originally peaceful, and naturally in nirvāṇa.
『Within these sūtras, if there are sentient beings who have already planted superior roots of virtue, have already purified various obscurations, have already matured their saṃtāna (mind-stream), have already cultivated superior adhimukti (superior understanding) many times, and have already been able to accumulate superior resources of merit and wisdom, if they hear such a Dharma, they will truly understand my profound intentional speech, deeply believe and understand such a Dharma, and truly comprehend such a meaning with non-inverted wisdom. Relying on this comprehension and cultivating it well, they will quickly be able to attain the ultimate fruition; they will also generate great pure faith in me, knowing that I am the Tathāgata-arhat-samyaksaṃbuddha (titles of the Buddha), who has directly realized perfect enlightenment regarding all dharmas.
『If there are sentient beings who have already planted superior roots of virtue, have already purified various obscurations, have already matured their saṃtāna, and have already cultivated superior adhimukti many times, but have not been able to accumulate superior resources of merit and wisdom. Their nature is upright, belonging to the upright kind, although they do not have the ability to discern what to accept and reject, they do not dwell in their own clinging to views. If they hear such a Dharma, although they do not have the ability to truly understand my profound secret speech, they can generate superior understanding of this Dharma, generate pure faith, believing that this scripture is spoken by the Tathāgata, is extremely profound, manifests extremely profound emptiness, is difficult to see and difficult to awaken to, cannot be understood through thinking, is not the realm of those who engage in thinking, but can only be understood by subtle, detailed, and intelligent individuals. Regarding the meaning spoken in this scripture, they will dwell in self-deprecation, saying: 『The bodhi (enlightenment) of the Buddhas is the most profound, the dharmatā (nature of phenomena) of all dharmas is also the most profound, only
佛如來能善了達，非是我等所能解了。諸佛如來，為彼種種勝解有情，轉正法教；諸佛如來無邊智見，我等智見猶如牛跡。』於此經典，雖能恭敬，為他宣說，書寫護持，披閱，流佈，殷重供養，受誦溫習；然猶未能以其修相發起加行，是故於我甚深密意所說言辭，不能通達。由此因緣，彼諸有情，亦能增長福德、智慧二種資糧，于彼相續未成熟者，亦能成熟。
「若諸有情，廣說乃至未能積集上品福德、智慧資糧，性非質直，非質直類，雖有力能思擇廢立，而復安住自見取中。彼若聽聞如是法已，於我甚深密意言說不能如實解了。于如是法雖生信解，然于其義隨言執著，謂一切法決定皆無自性，決定不生不滅，決定本來寂靜，決定自性涅槃。由此因緣，於一切法獲得無見及無相見。由得無見無相見故，撥一切相皆是無相，誹撥諸法遍計所執相、依他起相、圓成實相。何以故？由有依他起相及圓成實相故，遍計所執相方可施設；若於依他起相及圓成實相見為無相，彼亦誹撥遍計所執相，是故說彼誹撥三相。雖於我法起於法想，而非義中起于義想；由於我法起法想故，及非義中起義想故，於是法中持為是法，于非義中持為是義。彼雖於法起信解故，福德增長；然于非義起執著故，退失智慧；智慧退故，退失廣大無
【現代漢語翻譯】 現代漢語譯本：佛陀如來能夠完全明瞭，不是我們所能理解的。諸佛如來，爲了那些具有種種殊勝理解能力的有情眾生，轉動正法之輪，教導他們；諸佛如來的智慧和見解是無邊無際的，而我們的智慧和見解就像牛蹄印一樣狹小。對於這部經典，即使能夠恭敬地為他人宣講，書寫並保護，閱讀，傳播，慇勤地供養，接受誦讀和溫習；然而仍然不能通過修習相應的法門來發起加行，因此對於我所說的甚深秘密的含義，不能完全通達。由於這個原因，那些有情眾生，也能增長福德和智慧兩種資糧，對於那些相續還沒有成熟的有情眾生，也能使他們成熟。
『如果那些有情眾生，乃至未能積累足夠的上品福德和智慧資糧，天性不正直，或者屬於不正直之類，即使有能力思考選擇和揚棄，卻仍然安住在自己的成見之中。他們如果聽聞了這樣的佛法之後，對於我所說的甚深秘密的含義，不能如實地理解。對於這樣的佛法雖然產生了信心和理解，然而對於其中的意義卻按照字面意思去執著，認為一切法都是絕對沒有自性的，絕對不生不滅，絕對本來就是寂靜的，絕對自性就是涅槃。由於這個原因，對於一切法獲得了無見和無相見。由於獲得了無見和無相見，就否定一切相都是無相，誹謗諸法的遍計所執相（Parikalpita-lakshana，虛妄分別相）、依他起相（Paratantra-lakshana，依他緣起相）、圓成實相（Parinishpanna-lakshana，真實圓滿相）。為什麼呢？因為有了依他起相和圓成實相，遍計所執相才可以被安立；如果認為依他起相和圓成實相是無相，那麼他們也誹謗了遍計所執相，所以說他們誹謗了三相。雖然對於我的佛法產生了法想，但是對於其中的意義卻沒有產生義想；由於對於我的佛法產生了法想，以及對於非意義的地方產生了意義想，因此對於這個佛法執著為是佛法，對於非意義的地方執著為是意義。他們雖然因為對佛法產生了信心和理解，福德增長；然而因為對於非意義的地方產生了執著，退失了智慧；因為智慧退失，退失了廣大的無
【English Translation】 English version: The Buddha Tathagata is able to fully understand, which is beyond our comprehension. The Buddhas Tathagatas, for those sentient beings with various superior understandings, turn the wheel of the Dharma and teach them; the wisdom and knowledge of the Buddhas Tathagatas are boundless, while our wisdom and knowledge are as small as a cow's footprint. Regarding this scripture, even if one can respectfully proclaim it to others, write and protect it, read it, disseminate it, diligently make offerings, receive, recite, and review it; yet one is still unable to initiate practice by cultivating the corresponding Dharma, therefore, one cannot fully understand the profound and secret meaning of my words. Because of this reason, those sentient beings can also increase the two accumulations of merit and wisdom, and for those sentient beings whose continuums have not yet matured, they can also be matured.
'If those sentient beings, even to the extent that they have not accumulated sufficient superior merit and wisdom, are not upright in nature, or belong to the category of the non-upright, even if they have the ability to contemplate, choose, and reject, they still abide in their own fixed views. If they hear such Dharma, they cannot truly understand the profound and secret meaning of my words. Although they generate faith and understanding in such Dharma, they cling to the meaning according to the literal words, believing that all dharmas are absolutely without self-nature (Svabhava), absolutely not arising or ceasing, absolutely originally quiescent, and absolutely of the nature of Nirvana. Because of this reason, they obtain no-seeing and no-appearance-seeing regarding all dharmas. Because of obtaining no-seeing and no-appearance-seeing, they deny that all appearances are no-appearance, slandering the three aspects of dharmas: the Parikalpita-lakshana (the imagined nature), the Paratantra-lakshana (the dependent nature), and the Parinishpanna-lakshana (the perfected nature). Why? Because with the Paratantra-lakshana and the Parinishpanna-lakshana, the Parikalpita-lakshana can be established; if they regard the Paratantra-lakshana and the Parinishpanna-lakshana as no-appearance, then they also slander the Parikalpita-lakshana, therefore it is said that they slander the three aspects. Although they generate the thought of Dharma regarding my Dharma, they do not generate the thought of meaning regarding the meaning; because they generate the thought of Dharma regarding my Dharma, and generate the thought of meaning regarding the non-meaning, therefore they cling to this Dharma as Dharma, and cling to the non-meaning as meaning. Although they increase merit because they generate faith and understanding in the Dharma; however, because they generate clinging to the non-meaning, they lose wisdom; because wisdom is lost, they lose the vast no-
量善法。
「復有有情，從他聽聞，謂法為法，非義為義，若隨其見，彼即於法起於法想，于非義中起于義想，執法為法、非義為義。由此因緣，當知同彼退失善法。若有有情不隨其見，從彼欻聞一切諸法皆無自性、無生、無滅、本來寂靜、自性涅槃，便生恐怖，生恐怖已，作如是言：『此非佛語，是魔所說。』作此解已，於是經典，誹謗、毀罵。由此因緣，獲大衰損，觸大業障。由是緣故，我說若有於一切相起無相見，于非義中宣說為義，是起廣大業障方便；由彼陷墜無量眾生，令其獲得大業障故。
「善男子！若諸有情，未種善根、未清凈障、未熟相續、無多勝解，未集福德、智慧資糧。性非質直，非質直類，雖有力能思擇廢立，而常安住自見取中。彼若聽聞如是法已，不能如實解我甚深密意言說，亦於此法不生信解，於是法中起非法想，於是義中起非義想。於是法中執為非法，於是義中執為非義，唱如是言：『此非佛語，是魔所說。』作此解已，於是經典，誹謗毀罵，撥為虛偽，以無量門，毀滅摧伏如是經典，于諸信解此經典者起怨家想。彼先為諸業障所障，由此因緣，復為如是業障所障，如是業障，初易施設，乃至齊于百千俱胝那庾多劫，無有出期。
「善男子！如是於我善說善製法、毗
【現代漢語翻譯】 現代漢語譯本 量度善法。
『又有一些有情眾生，從他人那裡聽聞，把是法（Dharma）的當作是法，把不是真義的當作是真義，如果隨順他們的見解，他們就會對法產生法的想法，對不是真義的產生真義的想法，執著是法的是法，執著不是真義的是真義。因為這個因緣，應當知道他們和那些退失善法的人一樣。如果有些有情眾生不隨順他們的見解，突然聽到一切諸法都沒有自性（Svabhava，事物自身存在的本性），沒有生起，沒有滅亡，本來就是寂靜的，自性就是涅槃（Nirvana，解脫），便會產生恐怖，產生恐怖之後，就說：『這不是佛說的話，是魔所說的。』這樣理解之後，就對這部經典進行誹謗、毀罵。因為這個因緣，獲得很大的衰損，觸犯很大的業障。因為這個緣故，我說如果有人對一切相產生無相的見解，把不是真義的宣說成是真義，這就是產生廣大業障的方便；因為他們陷害了無量眾生，使他們獲得大的業障。』
『善男子！如果有些有情眾生，沒有種植善根，沒有清凈業障，沒有成熟相續，沒有很多殊勝的理解，沒有積集福德和智慧的資糧。天性不是正直的，不是正直的那一類，即使有能力思考選擇和廢除建立，卻常常安住在自己的見取中。他們如果聽聞這樣的法之後，不能如實地理解我甚深秘密的意圖和言說，也不會對這個法產生信心和理解，反而對這個法產生不是法的想法，對這個真義產生不是真義的想法。對這個法執著為不是法，對這個真義執著為不是真義，宣揚說：『這不是佛說的話，是魔所說的。』這樣理解之後，就對這部經典進行誹謗毀罵，斥責為虛假的，用無量的方法，毀滅摧毀這部經典，對那些信解這部經典的人產生怨恨的想法。他們先前已經被各種業障所障礙，因為這個因緣，又被這樣的業障所障礙，這樣的業障，最初容易施設，乃至達到百千俱胝那庾多劫（Nayuta Kalpas，極長的時間單位），都沒有出離的期限。
『善男子！像這樣對於我善說善制的法、毗奈耶（Vinaya，戒律）』
【English Translation】 English version Measuring Virtuous Dharmas.
『Furthermore, there are sentient beings who hear from others, considering what is Dharma as Dharma, and what is not the true meaning as the true meaning. If they follow their views, they will develop the thought of Dharma in relation to Dharma, and the thought of true meaning in relation to what is not the true meaning, clinging to Dharma as Dharma, and clinging to what is not the true meaning as the true meaning. Because of this cause, know that they are the same as those who have lost virtuous dharmas. If there are sentient beings who do not follow their views, and suddenly hear that all dharmas have no self-nature (Svabhava, the inherent existence of things), no arising, no ceasing, are originally quiescent, and their self-nature is Nirvana (Nirvana, liberation), they will become frightened. Having become frightened, they will say: 『This is not the Buddha's words, but what the demons say.』 Having understood it this way, they will slander and revile this scripture. Because of this cause, they will suffer great loss and incur great karmic obstacles. Therefore, I say that if someone develops a view of no-form in relation to all forms, and proclaims what is not the true meaning as the true meaning, this is a means of generating vast karmic obstacles; because they cause countless sentient beings to fall into it, causing them to obtain great karmic obstacles.』
『Good man! If there are sentient beings who have not planted good roots, have not purified their obscurations, have not matured their continuums, do not have much superior understanding, and have not accumulated the resources of merit and wisdom. Their nature is not upright, not of the upright kind, even if they have the ability to contemplate selection and rejection, they constantly abide in their own clinging to views. If they hear such a Dharma, they cannot truly understand my profound secret intention and speech, nor will they generate faith and understanding in this Dharma, but instead develop the thought of non-Dharma in relation to this Dharma, and the thought of non-true meaning in relation to this true meaning. They cling to this Dharma as non-Dharma, and cling to this true meaning as non-true meaning, proclaiming: 『This is not the Buddha's words, but what the demons say.』 Having understood it this way, they will slander and revile this scripture, denounce it as false, and with countless means, destroy and subdue this scripture, developing thoughts of enmity towards those who believe and understand this scripture. They were previously obstructed by various karmic obstacles, and because of this cause, they are again obstructed by such karmic obstacles. Such karmic obstacles, initially easy to establish, will not have a time of release even after hundreds of thousands of kotis of nayuta kalpas (Nayuta Kalpas, extremely long units of time).
『Good man! Thus, regarding my well-spoken and well-established Dharma and Vinaya (Vinaya, discipline)』
奈耶，最極清凈意樂所說善教法中，有如是等諸有情類意解種種差別可得。」
爾時，世尊欲重宣此義，而說頌曰：
「一切諸法皆無性， 無生無滅本來寂， 諸法自性恒涅槃。 誰有智言無密意？ 相生勝義無自性， 如是我皆已顯示； 若不知佛此密意， 失壞正道不能往！ 依諸凈道清凈者， 惟依此一無第二， 故於其中立一乘， 非有情性無差別。 眾生界中無量生， 惟度一身趣寂滅， 大悲勇猛證涅槃， 不捨眾生甚難得！ 微妙難思無漏界， 于中解脫等無差， 一切義成離惑苦， 二種異說謂常樂。」
爾時，勝義生菩薩復白佛言：「世尊！諸佛如來密意語言，甚奇！希有！乃至微妙最微妙！甚深最甚深！難通達最難通達！
「如是我今領解世尊所說義者：若於分別所行遍計所執相所依行相中，假名安立以為色蘊，或自性相、或差別相；假名安立為色蘊生、為色蘊滅、及為色蘊永斷、遍知，或自性相、或差別相，是名遍計所執相。世尊依此施設諸法相無自性性。若即分別所行遍計所執相所依行相，是名依他起相。世尊依此施設諸法生無自性性，及一分勝義無自性性。如是我今領解世尊所說義者：若即於此分別所行遍計所執相所依行
【現代漢語翻譯】 現代漢語譯本： 『奈耶（Nairya），在最極清凈意樂所說的善教法中，可以發現有情眾生的意念理解存在種種差別。』
這時，世尊爲了再次宣揚這個道理，說了以下偈頌：
『一切諸法都沒有自性，沒有生起也沒有滅亡，本來就是寂靜的，諸法的自性恒常是涅槃。誰有智慧卻說沒有密意呢？ 相生（samutpāda）的勝義（paramārtha）沒有自性，這些我都已經顯示了；如果不知道佛的這個密意，就會迷失正道而無法到達！ 依靠各種清凈的道路而得到清凈的人，只能依靠這唯一的方法，沒有第二個方法，所以在其中建立一乘（ekayāna），並非有情眾生的根性沒有差別。 在眾生界中有無量的生命，（菩薩）卻只度化自身而趨向寂滅，具有大悲心和勇猛精進才能證得涅槃，不捨棄眾生是很難做到的！ 微妙難思議的無漏界（anāsravadhātu），在其中解脫是平等沒有差別的，一切意義都已成就，遠離迷惑和痛苦，兩種不同的說法是指常和樂。』
這時，勝義生菩薩（Paramārthasamudgata）再次對佛說：『世尊！諸佛如來的密意語言，真是太奇妙了！真是稀有！乃至微妙到了極點！真是甚深到了極點！真是難以通達到了極點！』
『我如今領會世尊所說之義是：如果在分別所行、遍計所執相（parikalpita-lakṣaṇa）所依的行相中，假名安立為色蘊（rūpa-skandha），或者安立其自性相、或者安立其差別相；假名安立色蘊的生起、色蘊的滅亡，以及色蘊的永斷、遍知，或者安立其自性相、或者安立其差別相，這叫做遍計所執相。世尊依據此而施設諸法相無自性性（lakṣaṇa-niḥsvabhāvatā）。如果就在分別所行、遍計所執相所依的行相中，這叫做依他起相（paratantra-lakṣaṇa）。世尊依據此而施設諸法生無自性性（utpatti-niḥsvabhāvatā），以及一部分勝義無自性性（paramārtha-niḥsvabhāvatā）。我如今領會世尊所說之義是：如果就在這個分別所行、遍計所執相所依的行
【English Translation】 English version: 『Nairya, in the well-taught doctrine spoken with the most supremely pure intention, such varieties of sentient beings' understanding can be found.』
At that time, the World-Honored One, wishing to reiterate this meaning, spoke in verse:
『All dharmas are without inherent existence, without arising or ceasing, originally quiescent; the nature of dharmas is eternally Nirvana. Who, having wisdom, would say there is no hidden meaning? The ultimate truth (paramārtha) of dependent origination (samutpāda) is without inherent existence; all this I have already revealed; if one does not know this hidden meaning of the Buddha, one will lose the right path and be unable to reach it! Those who are purified by relying on various pure paths rely solely on this one, without a second; therefore, a single vehicle (ekayāna) is established within it, not that the natures of sentient beings are without difference. In the realm of sentient beings, there are countless lives, yet (a Bodhisattva) only liberates oneself and proceeds towards quiescence; having great compassion and courageous diligence to attain Nirvana, not abandoning sentient beings is extremely difficult! The subtle, inconceivable, undefiled realm (anāsravadhātu), within which liberation is equal and without difference; all meanings are accomplished, free from delusion and suffering; the two different views refer to permanence and bliss.』
At that time, Paramārthasamudgata Bodhisattva again said to the Buddha: 『World-Honored One! The hidden language of the Buddhas, the Thus-Come Ones, is truly wondrous! Truly rare! Even subtle to the utmost degree! Truly profound to the utmost degree! Truly difficult to penetrate to the utmost degree!』
『As I now understand the meaning spoken by the World-Honored One: If, within the aspect of the object of discrimination, the imputed characteristic (parikalpita-lakṣaṇa) and its basis, a nominal establishment is made as the form aggregate (rūpa-skandha), or its characteristic of self-nature, or its characteristic of difference; a nominal establishment is made of the arising of the form aggregate, the cessation of the form aggregate, and the complete cutting off and thorough knowledge of the form aggregate, or its characteristic of self-nature, or its characteristic of difference, this is called the imputed characteristic. The World-Honored One, based on this, establishes the characteristic of the absence of inherent existence of phenomena (lakṣaṇa-niḥsvabhāvatā). If, precisely within the aspect of the object of discrimination, the imputed characteristic and its basis, this is called the dependently arisen characteristic (paratantra-lakṣaṇa). The World-Honored One, based on this, establishes the absence of inherent existence of the arising of phenomena (utpatti-niḥsvabhāvatā), and a portion of the absence of inherent existence of ultimate truth (paramārtha-niḥsvabhāvatā). As I now understand the meaning spoken by the World-Honored One: If, precisely within this object of discrimination, the imputed characteristic and its basis,
相中，由遍計所執相不成實故，即此自性無自性性法無我真如清凈所緣，是名圓成實相。世尊依此施設一分勝義無自性性。如於色蘊，如是，于余蘊皆應廣說；如於諸蘊如是，於十二處，一一處中皆應廣說；於十二有支，一一支中皆應廣說；於四種食，一一食中皆應廣說；於六界、十八界，一一界中皆應廣說。
「如是我今領解世尊所說義者：若於分別所行遍計所執相所依行相中，假名安立以為苦諦，苦諦遍知，或自性相、或差別相，是名遍計所執相。世尊依此施設諸法相無自性性。若即分別所行遍計所執相所依行相，是名依他起相。世尊依此施設諸法生無自性性，及一分勝義無自性性。如是我今領解世尊所說義者：若即於此分別所行遍計所執相所依行相中，由遍計所執相不成實故，即此自性無自性性法無我真如清凈所緣，是名圓成實相。世尊依此施設一分勝義無自性性。如於苦諦如是，于余諦皆應廣說。如於聖諦如是，于諸念住、正斷、神足、根、力、覺支、道支中，一一皆應廣說。
「如是我今領解世尊所說義者：若於分別所行遍計所執相所依行相中，假名安立以為正定，及為正定能治所治，若正修未生令生，生已堅住不忘，倍修增長廣大，或自性相、或差別相，是名遍計所執相。世尊依此施設諸法
【現代漢語翻譯】 現代漢語譯本：在（遍計所執相）中，由於（遍計所執相）並非真實存在，因此，這（自性無自性性）的（法無我真如）清凈所緣，就叫做（圓成實相）。世尊依據此（圓成實相）施設了一部分（勝義無自性性）。例如對於色蘊（rupa-skandha，構成經驗的五種要素之一，即色、受、想、行、識中的色），應該像這樣，對其餘的蘊也應廣泛解說；例如對於諸蘊，應該像這樣，對於十二處（ayatana，感覺的來源，即六根和六境）中的每一處都應廣泛解說；對於十二有支（nidana，十二因緣，生命輪迴的十二個環節）中的每一支都應廣泛解說；對於四種食（ahara，維持生命的四種方式，即段食、觸食、思食、識食）中的每一種食都應廣泛解說；對於六界（dhatu，構成存在的基本元素，即地、水、火、風、空、識）和十八界（dhatu，六根、六境、六識的總稱）中的每一界都應廣泛解說。 『像這樣，我現在領會世尊所說的意義是：如果在分別所行（vikalpa-gocara，分別心所行之處）的（遍計所執相）所依的行相中，假名安立為苦諦（duhkha-satya，四聖諦之一，指人生的痛苦本質），對苦諦的遍知，無論是自性相還是差別相，這叫做（遍計所執相）。世尊依據此（遍計所執相）施設諸法相無自性性（lakshana-nihsvabhavata，諸法之相無自性）。如果就是分別所行的（遍計所執相）所依的行相，這叫做（依他起相）。世尊依據此（依他起相）施設諸法生無自性性（utpatti-nihsvabhavata，諸法生起無自性），以及一部分（勝義無自性性）。像這樣，我現在領會世尊所說的意義是：如果就在這分別所行的（遍計所執相）所依的行相中，由於（遍計所執相）並非真實存在，因此，這（自性無自性性）的（法無我真如）清凈所緣，就叫做（圓成實相）。世尊依據此（圓成實相）施設了一部分（勝義無自性性）。例如對於苦諦應該像這樣，對其餘的諦也應廣泛解說。例如對於聖諦應該像這樣，對於諸念住（smrtyupasthana，四念住，即身念住、受念住、心念住、法念住）、正斷（samyak-prahana，四正斷，又名四正勤）、神足（rddhipada，四神足，即欲神足、勤神足、心神足、觀神足）、根（indriya，五根，即信根、精進根、念根、定根、慧根）、力（bala，五力，即信力、精進力、念力、定力、慧力）、覺支（bodhyanga，七覺支，又名七菩提分）、道支（marganga，八正道）中，每一個都應廣泛解說。』 『像這樣，我現在領會世尊所說的意義是：如果在分別所行的（遍計所執相）所依的行相中，假名安立為正定（samadhi，八正道之一，正確的禪定），以及為正定所能調伏和所調伏的對象，如果正確地修習，使未生的生起，生起后堅固安住不忘失，更加修習增長廣大，無論是自性相還是差別相，這叫做（遍計所執相）。世尊依據此（遍計所執相）施設諸法...
【English Translation】 English version: In the imagined nature (parikalpita-lakshana), because the imagined nature is not truly existent, therefore, the pure object of cognition of such selflessness of nature (svabhava-nihsvabhavata) which is the true suchness of the absence of self in phenomena (dharma-nairatmya-tathata), is called the perfectly established nature (parinishpanna-lakshana). The World-Honored One, based on this (parinishpanna-lakshana), established a portion of the ultimate absence of self-nature (paramartha-nihsvabhavata). For example, with regard to the form aggregate (rupa-skandha, one of the five aggregates constituting experience, namely form, feeling, perception, mental formations, and consciousness), it should be explained extensively in this way; similarly, for the remaining aggregates. Just as with the aggregates, so too, with each of the twelve sources (ayatana, sources of sensation, namely the six sense organs and their corresponding objects), it should be explained extensively; with each of the twelve links of dependent origination (nidana, the twelve links of dependent origination, the twelve stages of the cycle of life), it should be explained extensively; with each of the four kinds of food (ahara, the four ways of sustaining life, namely solid food, contact, volition, and consciousness), it should be explained extensively; with each of the six elements (dhatu, the basic elements constituting existence, namely earth, water, fire, wind, space, and consciousness) and the eighteen elements (dhatu, the totality of the six sense organs, six sense objects, and six consciousnesses), it should be explained extensively. 『Thus, as I now understand the meaning spoken by the World-Honored One: If, in the aspect of the basis of the imagined nature (parikalpita-lakshana) that is the object of discrimination (vikalpa-gocara), a provisional name is established as the truth of suffering (duhkha-satya, one of the Four Noble Truths, referring to the inherent suffering of existence), the complete knowledge of the truth of suffering, whether it be its intrinsic nature or its differentiated aspects, this is called the imagined nature (parikalpita-lakshana). The World-Honored One, based on this (parikalpita-lakshana), established the absence of self-nature of the characteristics of phenomena (lakshana-nihsvabhavata). If it is precisely the aspect of the basis of the imagined nature (parikalpita-lakshana) that is the object of discrimination, this is called the dependent nature (paratantra-lakshana). The World-Honored One, based on this (paratantra-lakshana), established the absence of self-nature of the arising of phenomena (utpatti-nihsvabhavata), and a portion of the ultimate absence of self-nature (paramartha-nihsvabhavata). Thus, as I now understand the meaning spoken by the World-Honored One: If, precisely in this aspect of the basis of the imagined nature (parikalpita-lakshana) that is the object of discrimination, because the imagined nature is not truly existent, therefore, the pure object of cognition of such selflessness of nature (svabhava-nihsvabhavata) which is the true suchness of the absence of self in phenomena (dharma-nairatmya-tathata), is called the perfectly established nature (parinishpanna-lakshana). The World-Honored One, based on this (parinishpanna-lakshana), established a portion of the ultimate absence of self-nature (paramartha-nihsvabhavata). Just as with the truth of suffering, so too, with the remaining truths, it should be explained extensively. Just as with the Noble Truths, so too, with each of the mindfulnesses (smrtyupasthana, the four mindfulnesses, namely mindfulness of body, feelings, mind, and phenomena), right efforts (samyak-prahana, the four right efforts, also known as the four right exertions), miraculous powers (rddhipada, the four bases of miraculous powers, namely desire, effort, mind, and investigation), faculties (indriya, the five faculties, namely faith, effort, mindfulness, concentration, and wisdom), powers (bala, the five powers, namely faith, effort, mindfulness, concentration, and wisdom), factors of enlightenment (bodhyanga, the seven factors of enlightenment, also known as the seven limbs of awakening), and limbs of the path (marganga, the Eightfold Path), each should be explained extensively.』 『Thus, as I now understand the meaning spoken by the World-Honored One: If, in the aspect of the basis of the imagined nature (parikalpita-lakshana) that is the object of discrimination, a provisional name is established as right concentration (samadhi, one of the Eightfold Path, correct meditation), and as what can be subdued and what is subdued by right concentration, if one correctly cultivates, causing what has not arisen to arise, and once arisen, to remain firm and unforgotten, and further cultivates, increasing and expanding it, whether it be its intrinsic nature or its differentiated aspects, this is called the imagined nature (parikalpita-lakshana). The World-Honored One, based on this (parikalpita-lakshana), established the phenomena...
相無自性性。若即分別所行遍計所執相所依行相，是名依他起相。世尊依此施設諸法生無自性性，及一分勝義無自性性。如是我今領解世尊所說義者：若即於此分別所行遍計所執相所依行相中，由遍計所執相不成實故，即此自性無自性性法無我真如清凈所緣，是名圓成實相。世尊依此施設諸法一分勝義無自性性。
「世尊！譬如毗濕縛藥，一切散藥、仙藥方中，皆應安處。如是，世尊！依此諸法皆無自性、無生、無滅、本來寂靜、自性涅槃，無自性性了義言教，遍於一切不了義經，皆應安處。
「世尊！如彩畫地，遍於一切彩畫事業皆同一味，或青、或黃、或赤、或白，復能顯發彩畫事業。如是，世尊！依此諸法皆無自性廣說乃至自性涅槃，無自性性了義言教，遍於一切不了義經，皆同一味，復能顯發彼諸經中所不了義。
「世尊！譬如一切成熟珍羞諸餅果內，投之熟酥，更生勝味。如是，世尊！依此諸法皆無自性，廣說乃至自性涅槃，無自性性了義言教，置於一切不了義經，生勝歡喜。
「世尊！譬如虛空遍一切處，皆同一味，不障一切所作事業。如是，世尊！依此諸法皆無自性廣說乃至自性涅槃，無自性性了義言教，遍於一切不了義經，皆同一味，不障一切聲聞、獨覺及諸大乘所修事業
【現代漢語翻譯】 現代漢語譯本： 現象沒有自性。如果它就是分別作用所產生的遍計所執相（Parikalpita-lakshana，虛妄分別的相）所依賴的行相，這被稱為依他起相（Paratantra-lakshana，依他而起的相）。世尊依據此而施設諸法生無自性性，以及一部分勝義無自性性。正如我現在所理解的世尊所說之義：如果就在這分別作用所產生的遍計所執相所依賴的行相中，由於遍計所執相不是真實的，那麼這自性無自性性的法無我真如清凈所緣，就被稱為圓成實相（Parinishpanna-lakshana，圓滿成就的相）。世尊依據此而施設諸法一部分勝義無自性性。
『世尊！譬如毗濕縛藥（Vishvaka-bheshaja，一種萬能藥），在一切散藥、仙藥的藥方中，都應該安放它。同樣，世尊！依據這諸法皆無自性、無生、無滅、本來寂靜、自性涅槃，無自性性的了義言教，應該普遍地安放在一切不了義經中。』
『世尊！比如彩繪的地面，在一切彩繪事業中都呈現同一種底色，無論是青色、黃色、紅色或白色，並且能夠顯發彩繪事業。同樣，世尊！依據這諸法皆無自性，廣說乃至自性涅槃，無自性性的了義言教，在一切不了義經中都呈現同一種底色，並且能夠顯發那些經中所不了義。』
『世尊！譬如一切成熟的珍貴美味的餅和水果中，投入煉熟的酥油，會產生更勝一籌的味道。同樣，世尊！依據這諸法皆無自性，廣說乃至自性涅槃，無自性性的了義言教，置於一切不了義經中，會產生殊勝的歡喜。』
『世尊！譬如虛空遍佈一切處，都呈現同一種性質，不障礙一切所作的事業。同樣，世尊！依據這諸法皆無自性，廣說乃至自性涅槃，無自性性的了義言教，遍佈於一切不了義經中，都呈現同一種性質，不障礙一切聲聞、獨覺以及諸大乘所修的事業。』
【English Translation】 English version: Phenomena have no intrinsic nature. If it is the dependent mode of existence that relies on the imagined characteristics of conceptual proliferation (Parikalpita-lakshana), it is called the dependent nature (Paratantra-lakshana). The World-Honored One, based on this, established the absence of intrinsic nature in the arising of all phenomena, as well as a portion of the ultimate absence of intrinsic nature. As I now understand the meaning of what the World-Honored One has said: if within this dependent mode of existence that relies on the imagined characteristics of conceptual proliferation, because the imagined characteristics are not real, then this selflessness of phenomena, the true suchness, the pure object of awareness of the absence of intrinsic nature, is called the perfectly established nature (Parinishpanna-lakshana). The World-Honored One, based on this, established a portion of the ultimate absence of intrinsic nature in all phenomena.
'World-Honored One! Just as Vishvaka-bheshaja (a panacea) should be placed in all formulas for scattered medicines and elixirs. Similarly, World-Honored One! Based on this teaching that all phenomena are without intrinsic nature, without arising, without ceasing, originally peaceful, and naturally in Nirvana, the definitive teachings on the absence of intrinsic nature should be universally placed within all non-definitive sutras.'
'World-Honored One! Just as a painted ground provides the same base flavor for all painting projects, whether blue, yellow, red, or white, and can reveal the painting project. Similarly, World-Honored One! Based on this teaching that all phenomena are without intrinsic nature, extensively speaking, naturally in Nirvana, the definitive teachings on the absence of intrinsic nature provide the same base flavor for all non-definitive sutras, and can reveal what is not understood in those sutras.'
'World-Honored One! Just as adding clarified butter to all ripe, precious, and delicious cakes and fruits creates a superior flavor. Similarly, World-Honored One! Based on this teaching that all phenomena are without intrinsic nature, extensively speaking, naturally in Nirvana, placing the definitive teachings on the absence of intrinsic nature within all non-definitive sutras generates superior joy.'
'World-Honored One! Just as space pervades all places, providing the same nature, and does not obstruct any activities. Similarly, World-Honored One! Based on this teaching that all phenomena are without intrinsic nature, extensively speaking, naturally in Nirvana, the definitive teachings on the absence of intrinsic nature pervade all non-definitive sutras, providing the same nature, and do not obstruct the activities practiced by all Shravakas, Pratyekabuddhas, and the Great Vehicle.'
。」說是語已。
爾時，世尊嘆勝義生菩薩曰：「善哉，善哉！善男子！汝今乃能善解如來所說甚深密意言義；復於此義善作譬喻，所謂世間毗濕縛藥，雜彩畫地，熟酥，虛空。勝義生！如是，如是！更無有異！如是，如是！汝應受持。」
爾時勝義生菩薩復白佛言：「世尊！初於一時在婆羅痆斯仙人墮處，施鹿林中，惟為發趣聲聞乘者，以四諦相轉正法輪。雖是甚奇、甚為希有，一切世間諸天、人等，先無有能如法轉者。而於彼時所轉法輪，有上、有容，是未了義，是諸諍論安足處所。
「世尊！在昔第二時中，惟為發趣修大乘者，依一切法皆無自性、無生、無滅、本來寂靜、自性涅槃，以隱密相轉正法輪。雖更甚奇、甚為希有，而於彼時所轉法輪，亦是有上、有所容受，猶未了義，是諸諍論安足處所。
「世尊！於今第三時中，普為發趣一切乘者，依一切法皆無自性、無生、無滅、本來寂靜、自性涅槃、無自性性，以顯了相轉正法輪。第一甚奇、最為希有。於今世尊所轉法輪無上無容，是真了義，非諸諍論安足處所。
「世尊！若善男子或善女人，於此如來依一切法皆無自性、無生、無滅、本來寂靜、自性涅槃，所說甚深了義言教，聞已信解、書寫、護持、供養、流佈、受誦、修
【現代漢語翻譯】 『說完這些話后。』
爾時，世尊讚歎勝義生菩薩（Paramārthasamudgata）：『善哉，善哉！善男子！你現在能夠很好地理解如來所說的甚深秘密的含義；並且對於這個含義，你善於運用譬喻，就像世間的毗濕縛藥（viṣvaka，一種毒藥），雜彩畫地，熟酥（ghṛta，澄清的黃油），虛空。勝義生！就是這樣，就是這樣！沒有其他的不同！就是這樣，就是這樣！你應該接受並奉持。』
爾時，勝義生菩薩又對佛說：『世尊！最初，您在婆羅痆斯（Varanasi）仙人墮處（Ṛṣipatana，即鹿野苑），施鹿林中，僅僅是爲了引導趣向聲聞乘（Śrāvakayāna）的人，以四諦（catvāri āryasatyāni）之相轉正法輪。雖然這是非常奇特、非常稀有的，一切世間諸天、人等，先前沒有能夠如法轉法輪的。但是，在那個時候所轉的法輪，是有所依憑、有所容受的，是未了義（neyārtha），是各種爭論可以安立的地方。
『世尊！在過去第二時中，僅僅是爲了引導趣向修習大乘（Mahāyāna）的人，依據一切法皆無自性（niḥsvabhāva）、無生（anutpāda）、無滅（aniruddha）、本來寂靜（ādiśānta）、自性涅槃（prakṛtiparinirvāṇa），以隱秘之相轉正法輪。雖然更加奇特、更加稀有，但是在那個時候所轉的法輪，也是有所依憑、有所容受的，仍然是未了義，是各種爭論可以安立的地方。
『世尊！在現在第三時中，普遍爲了引導趣向一切乘（Yāna）的人，依據一切法皆無自性、無生、無滅、本來寂靜、自性涅槃、無自性性（niḥsvabhāvatā-niḥsvabhāva），以顯了之相轉正法輪。這是第一奇特、最為稀有的。現在世尊所轉的法輪是無所依憑、無所容受的，是真正了義（nītārtha），不是各種爭論可以安立的地方。
『世尊！如果善男子或善女人，對於這如來所說依據一切法皆無自性、無生、無滅、本來寂靜、自性涅槃，所說的甚深了義的言教，聽聞后信解、書寫、護持、供養、流佈、受持、修習
【English Translation】 'Having spoken these words.'
Then, the World-Honored One praised Paramārthasamudgata Bodhisattva, saying: 'Excellent, excellent! Good man! You are now able to understand well the profound secret meaning of what the Tathagata has spoken; and regarding this meaning, you are skilled in using similes, like the viṣvaka (a type of poison) in the world, the ground painted with various colors, clarified butter (ghṛta), and space. Paramārthasamudgata! It is so, it is so! There is no other difference! It is so, it is so! You should accept and uphold it.'
Then, Paramārthasamudgata Bodhisattva said to the Buddha: 'World-Honored One! Initially, in Varanasi, at the Deer Park in Ṛṣipatana (the place where ascetics fell), in the Deer Forest, you turned the Wheel of Dharma with the aspects of the Four Noble Truths (catvāri āryasatyāni), solely to guide those who aspire to the Śrāvakayāna (Vehicle of Hearers). Although this was very wondrous and very rare, as no gods, humans, or others in all the world had previously been able to turn the Wheel of Dharma in accordance with the Dharma, the Wheel of Dharma turned at that time was dependent and receptive, of provisional meaning (neyārtha), and a place where various disputes could be established.
'World-Honored One! In the second period in the past, solely to guide those who aspire to practice the Mahāyāna (Great Vehicle), relying on all dharmas being without self-nature (niḥsvabhāva), without arising (anutpāda), without ceasing (aniruddha), primordially peaceful (ādiśānta), and naturally in nirvana (prakṛtiparinirvāṇa), you turned the Wheel of Dharma with a hidden aspect. Although it was even more wondrous and more rare, the Wheel of Dharma turned at that time was also dependent and receptive, still of provisional meaning, and a place where various disputes could be established.
'World-Honored One! In this third period now, universally to guide those who aspire to all Yānas (Vehicles), relying on all dharmas being without self-nature, without arising, without ceasing, primordially peaceful, naturally in nirvana, and the selflessness of self-nature (niḥsvabhāvatā-niḥsvabhāva), you turned the Wheel of Dharma with a manifest aspect. This is the most wondrous and the most rare. The Wheel of Dharma turned by the World-Honored One now is independent and non-receptive, of definitive meaning (nītārtha), and not a place where various disputes can be established.
'World-Honored One! If a good man or good woman, upon hearing this profound teaching of definitive meaning spoken by the Tathagata, relying on all dharmas being without self-nature, without arising, without ceasing, primordially peaceful, and naturally in nirvana, believes and understands it, writes it down, protects it, makes offerings to it, disseminates it, recites it, practices it'
習、如理思惟，以其修相發起加行，生幾所福？」說是語已。
爾時，世尊告勝義生菩薩曰：「勝義生！是善男子或善女人，其所生福無量無數難可喻知，吾今為汝略說少分。如爪上土比大地土，百分不及一，千分不及一，百千分不及一，數算、計喻、鄔波尼殺曇分亦不及一。或如牛跡中水比四大海水，百分不及一，廣說乃至鄔波尼殺曇分亦不及一。如是，于諸不了義經，聞已信解、廣說乃至以其修相發起加行所獲功德，比此所說了義經教，聞已信解所集功德，廣說乃至以其修相發起加行所集功德，百分不及一，廣說乃至鄔波尼殺曇分亦不及一。」說是語已。
爾時，勝義生菩薩復白佛言：「世尊！於是解深密法門中，當何名此教？我當云何奉持？」
佛告勝義生菩薩曰：「善男子！此名勝義了義之教；於此勝義了義之教，汝當奉持。」
說此勝義了義教時，于大會中，有六百千眾生髮阿耨多羅三藐三菩提心；三百千聲聞遠塵離垢，于諸法中得法眼凈；一百五十千聲聞永盡諸漏心得解脫；七十五千菩薩得無生法忍。
解深密經卷第二 大正藏第 16 冊 No. 0676 解深密經
解深密經卷第三
大唐三藏法師玄奘奉 詔譯
分別瑜伽品第六
爾
【現代漢語翻譯】 現代漢語譯本：『如果有人學習和如理思惟了義經典，並以相應的修行方法發起加行，會產生多少福報？』說完這些話后。 當時，世尊告訴勝義生菩薩（Paramārthotpāda-bodhisattva）說：『勝義生！這位善男子或善女人所產生的福報是無量無數，難以用比喻來形容的。我現在為你簡略地說少許。比如指甲上的泥土比大地上的泥土，百分之一都比不上，千分之一都比不上，百千分之一都比不上，用算術、比喻，甚至鄔波尼殺曇（Aupaniṣadaṃ）分都比不上。又如牛蹄印中的水比四大海水，百分之一都比不上，乃至鄔波尼殺曇分都比不上。同樣，對於那些不了義的經典，聽聞后信解，乃至以相應的修行方法發起加行所獲得的功德，比之於聽聞信解這部已說了義的經典，乃至以相應的修行方法發起加行所集聚的功德，百分之一都比不上，乃至鄔波尼殺曇分都比不上。』說完這些話后。
當時，勝義生菩薩又對佛說：『世尊！對於這部《解深密經》（Saṃdhinirmocana-sūtra），應當如何稱呼這部經典？我應當如何奉持？』
佛告訴勝義生菩薩說：『善男子！這部經典名為勝義了義之教。對於這部勝義了義之教，你應當奉持。』
當宣說這部勝義了義教時，在大會中，有六十萬眾生髮起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta）；三十萬聲聞（Śrāvaka）遠離塵垢，在諸法中獲得了法眼凈；十五萬聲聞永遠斷盡了諸漏，心得解脫；七萬五千菩薩（Bodhisattva）得到了無生法忍（anutpattika-dharma-kṣānti）。
《解深密經》卷第二 大正藏第16冊 No. 0676 《解深密經》 《解深密經》卷第三 大唐三藏法師玄奘奉 詔譯 分別瑜伽品第六 爾
【English Translation】 English version: 'If one studies and rationally contemplates the definitive meaning (of scriptures), and initiates effort through practice corresponding to that contemplation, how much merit will be generated?' Having spoken these words. At that time, the World-Honored One said to Paramārthotpāda-bodhisattva (勝義生菩薩, Bodhisattva of the Production of Ultimate Meaning): 'Paramārthotpāda! The merit generated by this good man or good woman is immeasurable, countless, and difficult to know through analogy. I will now briefly describe a small portion for you. It is like the soil on a fingernail compared to the soil of the great earth; one percent is not comparable, one thousandth is not comparable, one hundred thousandth is not comparable, not even a calculation, analogy, or Aupaniṣadaṃ (鄔波尼殺曇) part is comparable. Or like the water in a cow's footprint compared to the four great seas; one percent is not comparable, broadly speaking, not even an Aupaniṣadaṃ part is comparable. Likewise, the merit gained from hearing and understanding the non-definitive scriptures, broadly speaking, even initiating effort through practice corresponding to that understanding, is not even one percent comparable to the merit accumulated from hearing and understanding this definitive scripture that has already been spoken, broadly speaking, even initiating effort through practice corresponding to that accumulation; not even an Aupaniṣadaṃ part is comparable.' Having spoken these words. At that time, Paramārthotpāda-bodhisattva further said to the Buddha: 'World-Honored One! What should this teaching within the Saṃdhinirmocana-sūtra (解深密經, Explanation of the Profound Intention Sutra) be called? How should I uphold it?' The Buddha said to Paramārthotpāda-bodhisattva: 'Good man! This teaching is called the Teaching of Definitive Meaning of Ultimate Truth. You should uphold this Teaching of Definitive Meaning of Ultimate Truth.' When this Teaching of Definitive Meaning of Ultimate Truth was spoken, within the great assembly, six hundred thousand beings generated the mind of anuttarā-samyak-saṃbodhi-citta (阿耨多羅三藐三菩提心, unsurpassed, complete, and perfect enlightenment); three hundred thousand Śrāvakas (聲聞, Hearers) were far from dust and defilement, and attained the purity of the Dharma-eye (法眼凈) in all dharmas; one hundred and fifty thousand Śrāvakas permanently exhausted all outflows and their minds were liberated; seventy-five thousand Bodhisattvas (菩薩) attained the Kṣānti (忍) of non-origination of dharmas (anutpattika-dharma-kṣānti, 無生法忍). Saṃdhinirmocana-sūtra, Volume Two Taisho Tripitaka, Volume 16, No. 0676, Saṃdhinirmocana-sūtra Saṃdhinirmocana-sūtra, Volume Three Translated by the Tang Dynasty Tripiṭaka Master Xuanzang under Imperial Decree Chapter Six: Distinguishing Yoga Thus
時慈氏菩薩摩訶薩白佛言：「世尊！菩薩何依何住，于大乘中修奢摩他、毗缽舍那？」
佛告慈氏菩薩曰：「善男子！當知菩薩法假安立，及不捨阿耨多羅三藐三菩提愿，為依、為住，于大乘中修奢摩他、毗缽舍那。」
慈氏菩薩復白佛言：「如世尊說四種所緣境事：一者、有分別影像所緣境事；二者、無分別影像所緣境事；三者、事邊際所緣境事；四者、所作成辦所緣境事。於此四中，幾是奢摩他所緣境事？幾是毗缽舍那所緣境事？幾是俱所緣境事？」
佛告慈氏菩薩曰：「善男子！一是奢摩他所緣境事，謂無分別影像；一是毗缽舍那所緣境事，謂有分別影像；二是俱所緣境事，謂事邊際、所作成辦。」
慈氏菩薩復白佛言：「世尊！云何菩薩依是四種奢摩他、毗缽舍那所緣境事，能求奢摩他、能善毗缽舍那？」
佛告慈氏菩薩曰：「善男子！如我為諸菩薩所說法假安立，所謂契經、應誦、記別、諷誦、自說、因緣、譬喻、本事、本生、方廣、希法、論議。菩薩於此善聽、善受、言善通利、意善尋思、見善通達，即于如所善思惟法，獨處空閑作意思惟。復即於此能思惟心，內心相續，作意思惟。如是正行多安住故，起身輕安及心輕安，是名奢摩他。如是菩薩，能求奢摩他。彼由獲得
【現代漢語翻譯】 現代漢語譯本：
這時，慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva，偉大的慈氏菩薩）對佛說：『世尊！菩薩依靠什麼，安住於何處，才能在大乘（Mahāyāna，偉大的乘法/道路）中修習奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀）？』
佛告訴慈氏菩薩說：『善男子！應當知道，菩薩以法假安立（dharma-prajñapti，對法的虛假設定）以及不捨棄阿耨多羅三藐三菩提愿（anuttarā-samyak-saṃbodhi-praṇidhāna，無上正等正覺的誓願）為依靠、為安住之處，才能在大乘中修習奢摩他和毗缽舍那。』
慈氏菩薩又對佛說：『如世尊所說的四種所緣境事（ālambana-vastu，所緣的對象）：第一種是有分別影像所緣境事（savikalpa-pratibimba-ālambana-vastu，有分別的影像作為所緣境）；第二種是無分別影像所緣境事（nirvikalpa-pratibimba-ālambana-vastu，無分別的影像作為所緣境）；第三種是事邊際所緣境事（vastu-koṭi-ālambana-vastu，事物邊際作為所緣境）；第四種是所作成辦所緣境事（kṛtyānuṣṭhāna-ālambana-vastu，完成任務作為所緣境）。在這四種所緣境事中，哪些是奢摩他的所緣境事？哪些是毗缽舍那的所緣境事？哪些是兩者共有的所緣境事？』
佛告訴慈氏菩薩說：『善男子！一種是奢摩他的所緣境事，即無分別影像；一種是毗缽舍那的所緣境事，即有分別影像；兩種是兩者共有的所緣境事，即事邊際和所作成辦。』
慈氏菩薩又對佛說：『世尊！菩薩如何依靠這四種奢摩他、毗缽舍那的所緣境事，才能求得奢摩他，才能善於毗缽舍那？』
佛告訴慈氏菩薩說：『善男子！正如我為諸位菩薩所說的法假安立，也就是契經（sūtra，佛經）、應誦（geya，應頌）、記別（vyākaraṇa，授記）、諷誦（gāthā，偈頌）、自說（udāna，自說經）、因緣（nidāna，因緣經）、譬喻（avadāna，譬喻經）、本事（itivṛttaka，本事經）、本生（jātaka，本生經）、方廣（vaipulya，方廣經）、希法（adbhuta-dharma，未曾有法經）、論議（upadeśa，論議經）。
菩薩對此善於聽聞、善於接受、言語善於通達、心意善於尋思、見解善於通達，然後對於如所善於思惟的法，獨自在空閑之處作意思惟。又即於此能思惟的心，在內心相續中，作意思惟。像這樣如理如實地修行，多次安住於此，就能生起身輕安和心輕安，這叫做奢摩他。像這樣，菩薩就能求得奢摩他。他由於獲得
【English Translation】 English version: Then, Maitreya Bodhisattva Mahāsattva (the great Bodhisattva Maitreya) said to the Buddha: 'World Honored One! What do Bodhisattvas rely on and where do they abide in order to cultivate Śamatha (tranquility) and Vipaśyanā (insight) within the Mahāyāna (Great Vehicle)?'
The Buddha said to Maitreya Bodhisattva: 'Good man! You should know that Bodhisattvas rely on and abide in dharma-prajñapti (provisional establishment of the Dharma) and the vow not to abandon anuttarā-samyak-saṃbodhi-praṇidhāna (the aspiration for unsurpassed perfect enlightenment) in order to cultivate Śamatha and Vipaśyanā within the Mahāyāna.'
Maitreya Bodhisattva further said to the Buddha: 'As the World Honored One has said, there are four kinds of ālambana-vastu (objects of focus): first, savikalpa-pratibimba-ālambana-vastu (objects of focus that are images with conceptualization); second, nirvikalpa-pratibimba-ālambana-vastu (objects of focus that are images without conceptualization); third, vastu-koṭi-ālambana-vastu (objects of focus that are the limits of reality); and fourth, kṛtyānuṣṭhāna-ālambana-vastu (objects of focus that are the accomplishment of tasks). Among these four, which are objects of focus for Śamatha? Which are objects of focus for Vipaśyanā? Which are objects of focus for both?'
The Buddha said to Maitreya Bodhisattva: 'Good man! One is an object of focus for Śamatha, namely, images without conceptualization; one is an object of focus for Vipaśyanā, namely, images with conceptualization; two are objects of focus for both, namely, the limits of reality and the accomplishment of tasks.'
Maitreya Bodhisattva further said to the Buddha: 'World Honored One! How can Bodhisattvas, relying on these four kinds of objects of focus for Śamatha and Vipaśyanā, seek Śamatha and be skilled in Vipaśyanā?'
The Buddha said to Maitreya Bodhisattva: 'Good man! Just as I have taught the provisional establishment of the Dharma for all Bodhisattvas, namely, sūtra (discourses), geya (verses), vyākaraṇa (predictions), gāthā (stanzas), udāna (inspired utterances), nidāna (accounts of origin), avadāna (tales of noble deeds), itivṛttaka (stories of past events), jātaka (birth stories), vaipulya (extensive teachings), adbhuta-dharma (accounts of wonders), and upadeśa (instructions). Bodhisattvas, being skilled in listening, skilled in receiving, skilled in understanding the words, skilled in contemplating the meaning, and skilled in penetrating the insights, then, regarding the Dharma that has been well contemplated, dwell alone in a secluded place and engage in mental reflection. Furthermore, regarding this mind capable of contemplation, engage in mental reflection in the continuous flow of inner consciousness. By practicing correctly in this way and abiding in it frequently, physical pliancy and mental pliancy arise; this is called Śamatha. In this way, Bodhisattvas can seek Śamatha. Because of obtaining
身心輕安為所依故，即于如所善思惟法，內三摩地所行影像，觀察勝解舍離心相。即于如是三摩地影像所知義中，能正思擇、最極思擇，周遍尋思、周遍伺察，若忍、若樂、若慧、若見、若觀，是名毗缽舍那。如是菩薩，能善毗缽舍那。」
慈氏菩薩復白佛言：「世尊！若諸菩薩緣心為境，內思惟心，乃至未得身心輕安，所有作意，當名何等？」
佛告慈氏菩薩曰：「善男子！非奢摩他作意，是隨順奢摩他勝解相應作意。」
「世尊！若諸菩薩乃至未得身心輕安，于如所思所有諸法內三摩地所緣影像作意思惟，如是作意，當名何等？」
「善男子！非毗缽舍那作意，是隨順毗缽舍那勝解相應作意。」
慈氏菩薩復白佛言：「世尊！奢摩他道與毗缽舍那道，當言有異？當言無異？」
佛告慈氏菩薩曰：「善男子！當言非有異、非無異。何故非有異？以毗缽舍那所緣境心為所緣故。何故非無異？有分別影像非所緣故。」
慈氏菩薩復白佛言：「世尊！諸毗缽舍那三摩地所行影像，彼與此心，當言有異？當言無異？」
佛告慈氏菩薩曰：「善男子！當言無異。何以故？由彼影像唯是識故。善男子！我說識所緣，唯識所現故。」
「世尊！若彼所行影像，即與此心無
【現代漢語翻譯】 現代漢語譯本：
以身心輕安作為所依，就能對如理善思的法，在內在的三摩地（Samadhi，禪定）所行的影像上，進行觀察、勝解，舍離心相。
對於如此三摩地影像所知的義理中，能夠正確思擇、最極思擇，周遍尋思、周遍伺察，無論是忍、是樂、是慧、是見、是觀，這便稱為毗缽舍那（Vipassanā，內觀）。像這樣，菩薩才能善於毗缽舍那。
慈氏菩薩（Maitreya Bodhisattva）又對佛說：『世尊！如果各位菩薩以心為境界，在內心思維心，乃至還未得到身心輕安，所有這樣的作意，應當稱為什麼呢？』
佛告訴慈氏菩薩說：『善男子！這不是奢摩他（Śamatha，止）的作意，而是隨順奢摩他的勝解相應的作意。』
『世尊！如果各位菩薩乃至還未得到身心輕安，對於如所思的所有諸法，在內在三摩地所緣的影像上作意思維，這樣的作意，應當稱為什麼呢？』
『善男子！這不是毗缽舍那的作意，而是隨順毗缽舍那的勝解相應的作意。』
慈氏菩薩又對佛說：『世尊！奢摩他道與毗缽舍那道，應當說是相異？還是說不相異呢？』
佛告訴慈氏菩薩說：『善男子！應當說非有異、非無異。為什麼說非有異？因為毗缽舍那所緣的境界心是所緣的緣故。為什麼說非無異？因為有分別的影像不是所緣的緣故。』
慈氏菩薩又對佛說：『世尊！各位毗缽舍那三摩地所行的影像，它與這個心，應當說是相異？還是說不相異呢？』
佛告訴慈氏菩薩說：『善男子！應當說不相異。為什麼呢？因為那些影像僅僅是識的緣故。善男子！我說識所緣的，僅僅是識所顯現的緣故。』
『世尊！如果那些所行的影像，就與這個心沒有差異
【English Translation】 English version: Because of relying on lightness and ease of body and mind, one can, regarding the Dharma that has been well contemplated as it is, observe and ascertain the image that appears in the inner Samadhi (禪定, meditative concentration), and relinquish mental appearances. Regarding the meaning known through such Samadhi images, one can correctly discern, most extremely discern, thoroughly seek, and thoroughly investigate, whether it be endurance, joy, wisdom, vision, or observation. This is called Vipassanā (內觀, insight meditation). In this way, a Bodhisattva is able to be skilled in Vipassanā.
Maitreya Bodhisattva (慈氏菩薩) further said to the Buddha: 'World Honored One! If those Bodhisattvas take the mind as their object, and contemplate the mind internally, until they have not yet attained lightness and ease of body and mind, what should all such mental activities be called?'
The Buddha told Maitreya Bodhisattva: 'Good man! These are not Śamatha (止, calming meditation) mental activities, but mental activities that accord with the ascertainment associated with Śamatha.'
'World Honored One! If those Bodhisattvas, until they have not yet attained lightness and ease of body and mind, contemplate with mental activity the images that are the objects of the inner Samadhi regarding all Dharmas that have been contemplated as they are, what should such mental activity be called?'
'Good man! These are not Vipassanā mental activities, but mental activities that accord with the ascertainment associated with Vipassanā.'
Maitreya Bodhisattva further said to the Buddha: 'World Honored One! Should the path of Śamatha and the path of Vipassanā be said to be different? Or should they be said to be not different?'
The Buddha told Maitreya Bodhisattva: 'Good man! It should be said that they are neither different nor not different. Why are they not different? Because the mind that is the object of Vipassanā is the object. Why are they not not different? Because images with discriminations are not the object.'
Maitreya Bodhisattva further said to the Buddha: 'World Honored One! Those images that appear in the Samadhi of Vipassanā, should they be said to be different from this mind? Or should they be said to be not different?'
The Buddha told Maitreya Bodhisattva: 'Good man! They should be said to be not different. Why? Because those images are only consciousness. Good man! I say that what consciousness cognizes is only what is manifested by consciousness.'
'World Honored One! If those images that appear are not different from this mind
有異者，云何此心還見此心？」
「善男子！此中無有少法能見少法；然即此心如是生時，即有如是影像顯現。善男子！如依善瑩清凈鏡面，以質為緣還見本質，而謂我今見於影像，及謂離質別有所行影像顯現。如是此心生時，相似有異三摩地所行影像顯現。」
「世尊！若諸有情自性而住，緣色等心所行影像，彼與此心亦無異耶？」
「善男子！亦無有異！而諸愚夫由顛倒覺，于諸影像，不能如實知唯是識，作顛倒解。」
慈氏菩薩復白佛言：「世尊！齊何當言菩薩一向修毗缽舍那？」
佛告慈氏菩薩曰：「善男子！若相續作意唯思惟心相。」
「世尊！齊何當言菩薩一向修奢摩他？」
「善男子！若相續作意唯思惟無間心。」
「世尊！齊何當言菩薩奢摩他、毗缽舍那和合俱轉？」
「善男子！若正思惟心一境性。」
「世尊！云何心相？」
「善男子！謂三摩地所行有分別影像，毗缽舍那所緣。」
「世尊！云何無間心？」
「善男子！謂緣彼影像心，奢摩他所緣。」
「世尊！云何心一境性？」
「善男子！謂通達三摩地所行影像，唯是其識；或通達此已，復思惟如性。」
慈氏菩薩復白佛言：「世尊
【現代漢語翻譯】 現代漢語譯本 『如果它們不同，為什麼這個心還能看見這個心呢？』
『善男子！這裡沒有任何事物能夠看見任何事物；然而，當這個心生起時，就會有這樣的影像顯現。善男子！就像依靠擦拭乾凈的清凈鏡面，以本質為緣由，還能看見本質，並且說我現在看見了影像，以及說離開了本質，另外有影像顯現。同樣，當這個心生起時，相似地有異於三摩地（Samadhi，禪定）所行的影像顯現。』
『世尊！如果所有有情（sentient beings）安住于自性，緣於色等的心所行影像，它們與這個心也沒有區別嗎？』
『善男子！也沒有區別！但是愚昧的人由於顛倒的覺知，對於這些影像，不能如實地知道它們僅僅是識，而作顛倒的理解。』
慈氏菩薩（Maitreya Bodhisattva）再次對佛說：『世尊！到什麼程度才能說菩薩（Bodhisattva）僅僅修習毗缽舍那（Vipassanā，內觀）？』
佛告訴慈氏菩薩說：『善男子！如果相續地作意，僅僅思惟心的相狀。』
『世尊！到什麼程度才能說菩薩僅僅修習奢摩他（Śamatha，止）？』
『善男子！如果相續地作意，僅僅思惟無間的心。』
『世尊！到什麼程度才能說菩薩奢摩他（Śamatha，止）、毗缽舍那（Vipassanā，內觀）和合一起運轉？』
『善男子！如果正確地思惟心的一境性。』
『世尊！什麼是心相？』
『善男子！就是三摩地（Samadhi，禪定）所行的有分別影像，是毗缽舍那（Vipassanā，內觀）所緣。』
『世尊！什麼是無間心？』
『善男子！就是緣于那個影像的心，是奢摩他（Śamatha，止）所緣。』
『世尊！什麼是心一境性？』
『善男子！就是通達三摩地（Samadhi，禪定）所行的影像，僅僅是識；或者通達這個之後，又思惟如性。』
慈氏菩薩（Maitreya Bodhisattva）再次對佛說：『世尊！
【English Translation】 English version 『If they are different, how can this mind still see this mind?』
『Good man! There is no dharma (law, phenomenon) here that can see any dharma; however, when this mind arises, such an image appears. Good man! It is like relying on a well-polished, pure mirror surface, using the essence as a condition to still see the essence, and saying that I now see the image, and saying that apart from the essence, there is another image appearing. Similarly, when this mind arises, a similar image different from that experienced in Samadhi (禪定, meditative absorption) appears.』
『World Honored One! If all sentient beings abide in their own nature, and the images experienced by the mind that are conditioned by form, etc., are they no different from this mind?』
『Good man! There is no difference! But ignorant people, due to their inverted perception, cannot truly know that these images are merely consciousness, and thus have inverted understandings.』
Maitreya Bodhisattva (慈氏菩薩) further said to the Buddha: 『World Honored One! To what extent can it be said that a Bodhisattva (菩薩) is solely practicing Vipassanā (毗缽舍那, insight meditation)?』
The Buddha told Maitreya Bodhisattva: 『Good man! If one continuously focuses their attention solely on contemplating the characteristics of the mind.』
『World Honored One! To what extent can it be said that a Bodhisattva is solely practicing Śamatha (奢摩他, calming meditation)?』
『Good man! If one continuously focuses their attention solely on contemplating the uninterrupted mind.』
『World Honored One! To what extent can it be said that a Bodhisattva is practicing Śamatha (奢摩他, calming meditation) and Vipassanā (毗缽舍那, insight meditation) in a combined and harmonious manner?』
『Good man! If one correctly contemplates the one-pointedness of the mind.』
『World Honored One! What are the characteristics of the mind?』
『Good man! They are the differentiated images experienced in Samadhi (禪定, meditative absorption), which are the objects of Vipassanā (毗缽舍那, insight meditation).』
『World Honored One! What is the uninterrupted mind?』
『Good man! It is the mind that is conditioned by those images, which is the object of Śamatha (奢摩他, calming meditation).』
『World Honored One! What is the one-pointedness of the mind?』
『Good man! It is understanding that the images experienced in Samadhi (禪定, meditative absorption) are merely consciousness; or after understanding this, further contemplating suchness.』
Maitreya Bodhisattva (慈氏菩薩) further said to the Buddha: 『World Honored One!』
！毗缽舍那凡有幾種？」
佛告慈氏菩薩曰：「善男子！略有三種：一者、有相毗缽舍那；二者、尋求毗缽舍那；三者、伺察毗缽舍那。云何有相毗缽舍那？謂純思惟三摩地所行有分別影像毗缽舍那。云何尋求毗缽舍那？謂由慧故，遍於彼彼未善解了一切法中，為善了故，作意思惟毗缽舍那。云何伺察毗缽舍那？謂由慧故，遍於彼彼已善解了一切法中，為善證得極解脫故，作意思惟毗缽舍那。」
慈氏菩薩復白佛言：「世尊！是奢摩他凡有幾種？」
佛告慈氏菩薩曰：「善男子！即由隨彼無間心故，當知此中亦有三種。復有八種，謂初靜慮乃至非想非非想處，各有一種奢摩他故。復有四種，謂慈、悲、喜、舍四無量中，各有一種奢摩他故。」
慈氏菩薩復白佛言：「世尊！如說依法奢摩他、毗缽舍那，復說不依法奢摩他、毗缽舍那。云何名依法奢摩他、毗缽舍那？云何複名不依法奢摩他、毗缽舍那？」
佛告慈氏菩薩曰：「善男子！若諸菩薩隨先所受所思法相，而於其義得奢摩他、毗缽舍那，名依法奢摩他、毗缽舍那。若諸菩薩不待所受所思法相，但依於他教誡教授，而於其義得奢摩他、毗缽舍那，謂觀青瘀及膿爛等，或一切行皆是無常、或諸行苦、或一切法皆無有我、或復涅槃畢竟
【現代漢語翻譯】 現代漢語譯本：
『毗缽舍那（Vipassanā，內觀）總共有幾種？』
佛陀告訴慈氏菩薩（Maitreya Bodhisattva）說：『善男子！大致有三種：第一種，有相毗缽舍那；第二種，尋求毗缽舍那；第三種，伺察毗缽舍那。什麼是有相毗缽舍那？是指純粹思惟三摩地（samādhi，禪定）所行的，帶有分別影像的毗缽舍那。什麼是尋求毗缽舍那？是指由於智慧的緣故，對於那些尚未完全理解的一切法，爲了能夠很好地理解它們，而進行意思思惟的毗缽舍那。什麼是伺察毗缽舍那？是指由於智慧的緣故，對於那些已經很好地理解的一切法，爲了能夠很好地證得極解脫，而進行意思思惟的毗缽舍那。』
慈氏菩薩又問佛陀說：『世尊！奢摩他（Śamatha，止）總共有幾種？』
佛陀告訴慈氏菩薩說：『善男子！就憑藉隨順於那無間斷的心而言，應當知道這裡也有三種。又有八種，是指初禪（first Dhyāna）乃至非想非非想處（Neither perception nor non-perception），每一種都有一種奢摩他。又有四種，是指慈、悲、喜、舍四無量心（Four Immeasurables），每一種都有一種奢摩他。』
慈氏菩薩又問佛陀說：『世尊！如經中所說，有依法奢摩他、毗缽舍那，又有不依法奢摩他、毗缽舍那。什麼叫做依法奢摩他、毗缽舍那？什麼又叫做不依法奢摩他、毗缽舍那？』
佛陀告訴慈氏菩薩說：『善男子！如果諸位菩薩隨著先前所接受和所思惟的法相，從而對於其中的意義獲得奢摩他、毗缽舍那，就叫做依法奢摩他、毗缽舍那。
如果諸位菩薩不依賴於所接受和所思惟的法相，僅僅依靠他人的教誡和教授，從而對於其中的意義獲得奢摩他、毗缽舍那，比如觀察青瘀和膿爛等，或者一切行都是無常的，或者諸行是苦的，或者一切法都是沒有我的，或者涅槃畢竟是寂靜的。』
【English Translation】 English version: 『How many kinds of Vipassanā (inner vision) are there?』 The Buddha told Maitreya Bodhisattva: 『Good man! There are roughly three kinds: first, Vipassanā with characteristics; second, Vipassanā of seeking; third, Vipassanā of investigation. What is Vipassanā with characteristics? It refers to Vipassanā that purely contemplates the images with distinctions that arise from samādhi (meditative concentration). What is Vipassanā of seeking? It refers to Vipassanā that, due to wisdom, contemplates and reflects on all dharmas that have not been well understood, in order to understand them well. What is Vipassanā of investigation? It refers to Vipassanā that, due to wisdom, contemplates and reflects on all dharmas that have been well understood, in order to attain ultimate liberation.』 Maitreya Bodhisattva then asked the Buddha: 『World Honored One! How many kinds of Śamatha (tranquility) are there?』 The Buddha told Maitreya Bodhisattva: 『Good man! Just by following that uninterrupted mind, you should know that there are also three kinds here. There are also eight kinds, referring to the first Dhyāna (meditative absorption) up to the state of Neither perception nor non-perception, each of which has a Śamatha. There are also four kinds, referring to the Four Immeasurables (慈、悲、喜、舍 - loving-kindness, compassion, joy, equanimity), each of which has a Śamatha.』 Maitreya Bodhisattva then asked the Buddha: 『World Honored One! As it is said in the scriptures, there is Śamatha and Vipassanā based on the Dharma, and there is Śamatha and Vipassanā not based on the Dharma. What is called Śamatha and Vipassanā based on the Dharma? What is called Śamatha and Vipassanā not based on the Dharma?』 The Buddha told Maitreya Bodhisattva: 『Good man! If the Bodhisattvas, following the characteristics of the Dharma they have previously received and contemplated, thereby attain Śamatha and Vipassanā regarding its meaning, this is called Śamatha and Vipassanā based on the Dharma. If the Bodhisattvas do not rely on the characteristics of the Dharma they have received and contemplated, but only rely on the teachings and instructions of others, thereby attaining Śamatha and Vipassanā regarding its meaning, such as observing the bluish and festering, or that all conditioned things are impermanent, or that all conditioned things are suffering, or that all dharmas are without self, or that Nirvana is ultimately quiescent.』
寂靜。如是等類奢摩他、毗缽舍那，名不依法奢摩他、毗缽舍那。由依止法得奢摩他、毗缽舍那，故我施設隨法行菩薩，是利根性；由不依法得奢摩他、毗缽舍那故，我施設隨信行菩薩，是鈍根性。」
慈氏菩薩復白佛言：「世尊！如說緣別法奢摩他、毗缽舍那，復說緣總法奢摩他、毗缽舍那。云何名為緣別法奢摩他、毗缽舍那？云何複名緣總法奢摩他、毗缽舍那？」
佛告慈氏菩薩曰：「善男子！若諸菩薩，緣于各別契經等法，于如所受所思惟法，修奢摩他、毗缽舍那，是名緣別法奢摩他、毗缽舍那。若諸菩薩，即緣一切契經等法，集為一團、一積、一分、一聚作意思惟：此一切法，隨順真如，趣向真如，臨入真如；隨順菩提，隨順涅槃，隨順轉依，及趣向彼，若臨入彼。此一切法，宣說無量無數善法。如是思惟修奢摩他、毗缽舍那，是名緣總法奢摩他、毗缽舍那。」
慈氏菩薩復白佛言：「世尊！如說緣小總法奢摩他、毗缽舍那，復說緣大總法奢摩他、毗缽舍那，又說緣無量總法奢摩他、毗缽舍那。云何名緣小總法奢摩他、毗缽舍那？云何名緣大總法奢摩他、毗缽舍那？云何複名緣無量總法奢摩他、毗缽舍那？」
佛告慈氏菩薩曰：「善男子！若緣各別契經，乃至各別論義，為一團等作
【現代漢語翻譯】 現代漢語譯本：
寂靜。像這樣不依靠佛法的奢摩他（止，samatha）、毗缽舍那（觀，vipassana），就叫做不依法的奢摩他、毗缽舍那。由於依止佛法而獲得奢摩他、毗缽舍那，所以我施設隨法行菩薩是利根性；由於不依止佛法而獲得奢摩他、毗缽舍那，所以我施設隨信行菩薩是鈍根性。
慈氏菩薩（Maitreya Bodhisattva）又對佛說：『世尊！您說緣于個別法的奢摩他、毗缽舍那，又說緣于總法的奢摩他、毗缽舍那。什麼叫做緣于個別法的奢摩他、毗缽舍那？什麼又叫做緣于總法的奢摩他、毗缽舍那？』
佛告訴慈氏菩薩說：『善男子！如果各位菩薩，緣于各個不同的契經（sutra）等法，對於如所領受和所思惟的法，修習奢摩他、毗缽舍那，這就叫做緣于個別法的奢摩他、毗缽舍那。如果各位菩薩，就緣於一切契經等法，集合成為一個整體、一個堆積、一個部分、一個聚集，這樣來作意思惟：這所有一切法，都隨順真如（tathata），趨向真如，臨入真如；隨順菩提（bodhi），隨順涅槃（nirvana），隨順轉依（asraya-paravrtti），以及趨向它們，或者臨入它們。這所有一切法，宣說無量無數的善法。像這樣思惟修習奢摩他、毗缽舍那，這就叫做緣于總法的奢摩他、毗缽舍那。』
慈氏菩薩又對佛說：『世尊！您說緣于小總法的奢摩他、毗缽舍那，又說緣于大總法的奢摩他、毗缽舍那，又說緣于無量總法的奢摩他、毗缽舍那。什麼叫做緣于小總法的奢摩他、毗缽舍那？什麼叫做緣于大總法的奢摩他、毗缽舍那？什麼又叫做緣于無量總法的奢摩他、毗缽舍那？』
佛告訴慈氏菩薩說：『善男子！如果緣于各個不同的契經，乃至各個不同的論義，作為一個整體等來作
【English Translation】 English version: Silence. Such samatha (calm abiding), vipassana (insight) and the like, are called samatha and vipassana not based on the Dharma. Because one obtains samatha and vipassana by relying on the Dharma, I establish that Bodhisattvas who follow the Dharma are of sharp faculties; because one obtains samatha and vipassana without relying on the Dharma, I establish that Bodhisattvas who follow faith are of dull faculties.'
Maitreya Bodhisattva further said to the Buddha: 'World Honored One! You speak of samatha and vipassana that take individual dharmas as their object, and you also speak of samatha and vipassana that take aggregate dharmas as their object. What is called samatha and vipassana that take individual dharmas as their object? And what is called samatha and vipassana that take aggregate dharmas as their object?'
The Buddha said to Maitreya Bodhisattva: 'Good man! If Bodhisattvas contemplate various distinct sutras (discourses) and other dharmas, and cultivate samatha and vipassana with respect to the dharmas they have received and contemplated, this is called samatha and vipassana that take individual dharmas as their object. If Bodhisattvas contemplate all sutras and other dharmas, gathering them into one mass, one heap, one part, one collection, thinking: 'All these dharmas accord with suchness (tathata), tend towards suchness, approach suchness; accord with enlightenment (bodhi), accord with nirvana, accord with the transformation of the basis (asraya-paravrtti), and tend towards them, or approach them. All these dharmas proclaim immeasurable and countless good dharmas.' Contemplating in this way and cultivating samatha and vipassana, this is called samatha and vipassana that take aggregate dharmas as their object.'
Maitreya Bodhisattva further said to the Buddha: 'World Honored One! You speak of samatha and vipassana that take a small aggregate of dharmas as their object, and you also speak of samatha and vipassana that take a large aggregate of dharmas as their object, and you also speak of samatha and vipassana that take an immeasurable aggregate of dharmas as their object. What is called samatha and vipassana that take a small aggregate of dharmas as their object? What is called samatha and vipassana that take a large aggregate of dharmas as their object? And what is called samatha and vipassana that take an immeasurable aggregate of dharmas as their object?'
The Buddha said to Maitreya Bodhisattva: 'Good man! If one contemplates various distinct sutras, and even various distinct treatises, as one mass, etc.
意思惟，當知是名緣小總法奢摩他、毗缽舍那。若緣乃至所受所思契經等法，為一團等作意思惟，非緣各別，當知是名緣大總法奢摩他、毗缽舍那。若緣無量如來法教，無量法句文字，無量後後慧所照了，為一團等作意思惟，非緣乃至所受所思，當知是名緣無量總法奢摩他、毗缽舍那。」
慈氏菩薩復白佛言：「世尊！菩薩齊何名得緣總法奢摩他、毗缽舍那？」
佛告慈氏菩薩曰：「善男子！由五緣故當知名得：一者、于思惟時，剎那剎那融銷一切粗重所依；二者、離種種想得樂法樂；三者、解了十方無差別相無量法光；四者、所作成滿相應凈分無分別相，恒現在前；五者、為令法身得成滿故，攝受後後轉勝妙因。」
慈氏菩薩復白佛言：「世尊！此緣總法奢摩他、毗缽舍那，當知從何名為通達？從何名得？」
佛告慈氏菩薩曰：「善男子！從初極喜地名為通達；從第三發光地乃名為得。善男子！初業菩薩亦於是中隨學作意，雖未可嘆，不應懈廢。」
慈氏菩薩復白佛言：「世尊！是奢摩他、毗缽舍那，云何名有尋有伺三摩地？云何名無尋唯伺三摩地？云何名無尋無伺三摩地？」
佛告慈氏菩薩曰：「善男子！于如所取尋伺法相，若有粗顯領受觀察，諸奢摩他、毗缽舍那，是名
【現代漢語翻譯】 現代漢語譯本：
佛說：『意思惟（作意，即集中注意力），應當知道這稱為緣小總法奢摩他（止，專注）和毗缽舍那（觀，智慧）。如果緣于乃至所受所思的契經等法，作為一個整體來作意思惟，而不是緣于各個部分，應當知道這稱為緣大總法奢摩他和毗缽舍那。如果緣于無量如來的法教，無量法句文字，無量後後智慧所照亮的法，作為一個整體來作意思惟，而不是緣于乃至所受所思，應當知道這稱為緣無量總法奢摩他和毗缽舍那。』
慈氏菩薩（Maitreya Bodhisattva）又對佛說：『世尊！菩薩到什麼程度才能稱為獲得緣總法奢摩他和毗缽舍那？』
佛告訴慈氏菩薩說：『善男子！由於五個原因，應當知道是獲得了：第一，在思惟的時候，剎那剎那融化銷解一切粗重所依；第二，離開種種妄想，獲得樂法之樂；第三，瞭解十方無差別相的無量法光；第四，所作成滿相應的清凈部分無分別相，恒常現在眼前；第五，爲了使法身得以成就圓滿，攝受後後更加殊勝的妙因。』
慈氏菩薩又對佛說：『世尊！這緣總法奢摩他和毗缽舍那，應當知道從什麼地開始稱為通達？從什麼地開始稱為獲得？』
佛告訴慈氏菩薩說：『善男子！從初極喜地（Pramudita）開始稱為通達；從第三發光地（Prabhakari）才稱為獲得。善男子！初業菩薩也應當在這裡隨學作意，雖然還不能稱讚，但不應該懈怠廢棄。』
慈氏菩薩又對佛說：『世尊！這奢摩他和毗缽舍那，怎樣稱為有尋有伺三摩地（savitarka-savicara-samadhi）？怎樣稱為無尋唯伺三摩地（avitarka-vicara-matra-samadhi）？怎樣稱為無尋無伺三摩地（avitarka-avicara-samadhi）？』
佛告訴慈氏菩薩說：『善男子！對於如所取尋伺法相，如果有粗顯的領受觀察，這些奢摩他和毗缽舍那，就稱為有尋有伺三摩地。』
【English Translation】 English version: The Buddha said, 'Mindful contemplation, know that this is called 'Śamatha (tranquility, concentration) and Vipaśyanā (insight, wisdom) based on a small aggregate of dharmas.' If one contemplates the sutras and other teachings that are received and contemplated, as a whole, not focusing on individual parts, know that this is called 'Śamatha and Vipaśyanā based on a large aggregate of dharmas.' If one contemplates the immeasurable teachings of the Tathāgatas (Thus Come Ones), the immeasurable phrases and words of the Dharma, and the immeasurable wisdom that illuminates them, as a whole, not focusing on what is received and contemplated, know that this is called 'Śamatha and Vipaśyanā based on an immeasurable aggregate of dharmas.' Maitreya Bodhisattva then asked the Buddha, 'World Honored One, to what extent does a Bodhisattva attain Śamatha and Vipaśyanā based on an aggregate of dharmas?' The Buddha told Maitreya Bodhisattva, 'Good son, due to five reasons, one should know that it is attained: First, during contemplation, in every moment, it melts away all that is the basis of coarse and heavy afflictions; Second, one departs from various thoughts and attains the joy of the Dharma; Third, one understands the immeasurable light of the Dharma, which has no difference in the ten directions; Fourth, the pure aspect of what is accomplished and fulfilled, which is without discrimination, is constantly present; Fifth, in order to enable the Dharmakāya (Dharma Body) to be accomplished and perfected, one embraces the increasingly excellent causes.' Maitreya Bodhisattva then asked the Buddha, 'World Honored One, from which stage should one know that this Śamatha and Vipaśyanā based on an aggregate of dharmas is understood? From which stage is it attained?' The Buddha told Maitreya Bodhisattva, 'Good son, from the first stage, the Pramudita (Joyful Ground), it is known as understood; only from the third stage, the Prabhakari (Luminous Ground), is it known as attained. Good son, Bodhisattvas who are beginners should also learn to apply their minds here; although it is not yet praiseworthy, they should not be lazy and abandon it.' Maitreya Bodhisattva then asked the Buddha, 'World Honored One, how is this Śamatha and Vipaśyanā called Savitarka-savicara-samadhi (Samadhi with initial and sustained application of thought)? How is it called Avitarka-vicara-matra-samadhi (Samadhi with only sustained application of thought)? How is it called Avitarka-avicara-samadhi (Samadhi without initial or sustained application of thought)?' The Buddha told Maitreya Bodhisattva, 'Good son, with respect to the characteristics of the Dharma that are initially and sustainedly applied, if there is a coarse and manifest reception and observation, these Śamatha and Vipaśyanā are called Savitarka-savicara-samadhi.'
有尋有伺三摩地。若於彼相，雖無粗顯領受觀察，而有微細彼光明念領受觀察，諸奢摩他、毗缽舍那，是名無尋唯伺三摩地。若即于彼一切法相，都無作意領受觀察，諸奢摩他、毗缽舍那，是名無尋無伺三摩地。
「複次，善男子！若有尋求奢摩他、毗缽舍那，是名有尋有伺三摩地。若有伺察奢摩他、毗缽舍那，是名無尋唯伺三摩地。若緣總法奢摩他、毗缽舍那，是名無尋無伺三摩地。」
慈氏菩薩復白佛言：「世尊！云何止相？云何舉相？云何舍相？」
佛告慈氏菩薩曰：「善男子！若心掉舉或恐掉舉時，諸可厭法作意及彼無間心作意，是名止相。若心沉沒或恐沉沒時，諸可欣法作意及彼心相作意，是名舉相。若於一向止道，或於一向觀道，或於雙運轉道，二隨煩惱所染污時，諸無功用作意，及心任運轉中所有作意，是名舍相。」
慈氏菩薩復白佛言：「世尊！修奢摩他、毗缽舍那諸菩薩眾，知法知義。云何知法？云何知義？」
佛告慈氏菩薩曰：「善男子！彼諸菩薩，由五種相了知於法：一者、知名；二者、知句；三者、知文；四者、知別；五者知總。云何為名？謂於一切染凈法中，所立自性想假施設。云何為句？謂即于彼名聚集中，能隨宣說諸染凈義，依持建立。云何為文？謂
【現代漢語翻譯】 現代漢語譯本：
有尋有伺三摩地（Savitarka-savicara-samadhi）：如果對於某個對象，雖然沒有粗顯的領受和觀察，但有微細的關於該對像光明的念頭的領受和觀察，這種奢摩他（Samatha，止）和毗缽舍那（Vipassana，觀），就叫做無尋唯伺三摩地（Avitarka-vicaramatra-samadhi）。如果對於一切法的相狀，完全沒有作意領受和觀察，這種奢摩他和毗缽舍那，就叫做無尋無伺三摩地（Avitarka-avicara-samadhi）。
『再者，善男子！如果有人尋求奢摩他和毗缽舍那，這就叫做有尋有伺三摩地。如果有人伺察奢摩他和毗缽舍那，這就叫做無尋唯伺三摩地。如果緣于總體的法進行奢摩他和毗缽舍那，這就叫做無尋無伺三摩地。』
慈氏菩薩（Maitreya Bodhisattva）又對佛說：『世尊！什麼是止相？什麼是舉相？什麼是舍相？』
佛告訴慈氏菩薩說：『善男子！如果內心掉舉或者擔心掉舉時，對於各種令人厭惡的法進行作意，以及對於這種狀態的持續作意，這就叫做止相。如果內心沉沒或者擔心沉沒時，對於各種令人欣喜的法進行作意，以及對於這種狀態的心相進行作意，這就叫做舉相。如果對於一味地修止的道路，或者一味地修觀的道路，或者對於止觀雙運的道路，被兩種隨煩惱所染污時，對於不加功用的作意，以及內心任其自然運轉中的所有作意，這就叫做舍相。』
慈氏菩薩又對佛說：『世尊！修習奢摩他和毗缽舍那的各位菩薩，既知法也知義。什麼是知法？什麼是知義？』
佛告訴慈氏菩薩說：『善男子！那些菩薩通過五種相來了解法：第一是知名；第二是知句；第三是知文；第四是知別；第五是知總。什麼叫做名？就是對於一切染污和清凈的法，所建立的自性想的假施設。什麼叫做句？就是對於這些名的集合，能夠隨著宣說各種染污和清凈的意義，作為依據和建立。什麼叫做文？就是』
【English Translation】 English version: Savitarka-savicara-samadhi (Samadhi with initial and sustained application): If, with respect to that object, although there is no coarse and manifest apprehension and examination, there is subtle apprehension and examination of the luminous thought of that object, such Samatha (tranquility) and Vipassana (insight) are called Avitarka-vicaramatra-samadhi (Samadhi with sustained application only). If, with respect to the characteristics of all dharmas, there is no mental engagement in apprehension and examination, such Samatha and Vipassana are called Avitarka-avicara-samadhi (Samadhi without initial and sustained application). 『Furthermore, noble son! If there is seeking of Samatha and Vipassana, this is called Savitarka-savicara-samadhi. If there is examination of Samatha and Vipassana, this is called Avitarka-vicaramatra-samadhi. If Samatha and Vipassana are based on the general Dharma, this is called Avitarka-avicara-samadhi.』 Maitreya Bodhisattva then said to the Buddha: 『World-Honored One! What is the aspect of stopping? What is the aspect of raising? What is the aspect of relinquishing?』 The Buddha told Maitreya Bodhisattva: 『Noble son! If the mind is agitated or there is fear of agitation, engaging in mental activity towards those repulsive dharmas and continuous mental activity towards that state, this is called the aspect of stopping. If the mind is sinking or there is fear of sinking, engaging in mental activity towards those pleasing dharmas and mental activity towards the aspect of that state of mind, this is called the aspect of raising. If, on the path of exclusively cultivating Samatha, or on the path of exclusively cultivating Vipassana, or on the path of cultivating both together, when defiled by the two secondary afflictions, engaging in mental activity without effort, and all mental activity in the natural course of the mind, this is called the aspect of relinquishing.』 Maitreya Bodhisattva then said to the Buddha: 『World-Honored One! The Bodhisattvas who cultivate Samatha and Vipassana know the Dharma and know the meaning. What is knowing the Dharma? What is knowing the meaning?』 The Buddha told Maitreya Bodhisattva: 『Noble son! Those Bodhisattvas understand the Dharma through five aspects: first, knowing the name; second, knowing the phrase; third, knowing the syllable; fourth, knowing the particular; and fifth, knowing the general. What is called the name? It is the provisional designation of the imagined nature established for all defiled and pure dharmas. What is called the phrase? It is the collection of those names that can subsequently proclaim the meanings of various defiled and pure things, serving as a basis and establishment. What is called the syllable? It is』
即彼二所依止字。云何于彼各別了知？謂由各別所緣作意。云何于彼總合了知？謂由總合所緣作意。如是一切總略為一，名為知法。如是名為菩薩知法。
「善男子！彼諸菩薩，由十種相了知于義：一者、知盡所有性；二者、知如所有性；三者、知能取義；四者、知所取義；五者、知建立義；六者、知受用義；七者、知顛倒義；八者、知無倒義；九者、知雜染義；十者、知清凈義。
「善男子！盡所有性者，謂諸雜染清凈法中，所有一切品別邊際，是名此中盡所有性。如五數蘊、六數內處、六數外處，如是一切。
「如所有性者，謂即一切染凈法中，所有真如，是名此中如所有性。此復七種：一者、流轉真如，謂一切行無先後性；二者、相真如，謂一切法、補特伽羅無我性及法無我性；三者、了別真如，謂一切行唯是識性；四者、安立真如，謂我所說諸苦聖諦；五者、邪行真如，謂我所說諸集聖諦；六者、清凈真如，謂我所說諸滅聖諦；七者、正行真如，謂我所說諸道聖諦。當知此中由流轉真如、安立真如、邪行真如故，一切有情平等平等。由相真如、了別真如故，一切諸法平等平等。由清凈真如故，一切聲聞菩提、獨覺菩提、阿耨多羅三藐三菩提，平等平等。由正行真如故，聽聞正法，緣總境界
【現代漢語翻譯】 現代漢語譯本： 關於那二者所依賴的『字』（字：構成語言的基本單位）。如何分別瞭解它們？通過各自不同的所緣作意（所緣作意：專注和思考對象的方式）。如何總合瞭解它們？通過總合的所緣作意。像這樣將一切總括為一，稱為『知法』。這樣就叫做菩薩知法。
『善男子！那些菩薩，通過十種相來了解『義』（義：意義，含義）：第一，瞭解盡所有性（盡所有性：事物的所有方面和類別）；第二，瞭解如所有性（如所有性：事物的真實本性）；第三，瞭解能取義（能取義：能認知的主體）；第四，瞭解所取義（所取義：被認知的客體）；第五，瞭解建立義（建立義：概念和理論的構建）；第六，瞭解受用義（受用義：體驗和感受）；第七，瞭解顛倒義（顛倒義：錯誤的認知和觀念）；第八，瞭解無倒義（無倒義：正確的認知和觀念）；第九，瞭解雜染義（雜染義：煩惱和痛苦）；第十，瞭解清凈義（清凈義：解脫和涅槃）。』
『善男子！盡所有性，是指在各種雜染和清凈的法中，所有一切品類和界限，這就是所謂的盡所有性。例如五數蘊（五數蘊：色、受、想、行、識五種構成要素），六數內處（六數內處：眼、耳、鼻、舌、身、意六種感覺器官），六數外處（六數外處：色、聲、香、味、觸、法六種感覺對像），像這樣的一切。』
『如所有性，是指在一切染凈法中，所有的真如（真如：事物的真實不變的本性），這就是所謂的如所有性。它又分為七種：第一，流轉真如（流轉真如：事物不斷變化流動的真實本性），指一切行（行：行為，現象）沒有先後性；第二，相真如（相真如：事物表象的真實本性），指一切法（法：事物，現象）、補特伽羅（補特伽羅：個體，人）的無我性（無我性：沒有永恒不變的自我）以及法無我性（法無我性：事物沒有獨立不變的自性）；第三，了別真如（了別真如：認知的真實本性），指一切行只是識性（識性：意識的本性）；第四，安立真如（安立真如：苦諦的真實本性），指我所說的諸苦聖諦（苦聖諦：關於痛苦的真理）；第五，邪行真如（邪行真如：集諦的真實本性），指我所說的諸集聖諦（集聖諦：關於痛苦根源的真理）；第六，清凈真如（清凈真如：滅諦的真實本性），指我所說的諸滅聖諦（滅聖諦：關於痛苦止息的真理）；第七，正行真如（正行真如：道諦的真實本性），指我所說的諸道聖諦（道聖諦：關於通往止息痛苦的道路的真理）。應當知道，由於流轉真如、安立真如、邪行真如的緣故，一切有情（有情：眾生）平等平等。由於相真如、了別真如的緣故，一切諸法平等平等。由於清凈真如的緣故，一切聲聞菩提（聲聞菩提：聲聞乘的覺悟）、獨覺菩提（獨覺菩提：緣覺乘的覺悟）、阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺，佛的覺悟），平等平等。由於正行真如的緣故，聽聞正法，緣總境界（緣總境界：以整體性的境界為對像）。』
【English Translation】 English version: Regarding those two 『letters』 (letters: basic units of language) upon which they rely. How does one understand them individually? Through individual object-oriented attention (object-oriented attention: the way of focusing and thinking about objects). How does one understand them collectively? Through collective object-oriented attention. Thus, summarizing everything as one is called 『knowing the Dharma』 (Dharma: the teachings of Buddhism). This is called a Bodhisattva's knowing of the Dharma.
『Good men! Those Bodhisattvas understand 『meaning』 (meaning: significance, implication) through ten aspects: First, knowing the all-encompassing nature (all-encompassing nature: all aspects and categories of things); second, knowing the suchness nature (suchness nature: the true nature of things); third, knowing the apprehending meaning (apprehending meaning: the subject that can cognize); fourth, knowing the apprehended meaning (apprehended meaning: the object being cognized); fifth, knowing the establishing meaning (establishing meaning: the construction of concepts and theories); sixth, knowing the experiencing meaning (experiencing meaning: experience and feeling); seventh, knowing the inverted meaning (inverted meaning: wrong cognitions and ideas); eighth, knowing the non-inverted meaning (non-inverted meaning: correct cognitions and ideas); ninth, knowing the defiled meaning (defiled meaning: afflictions and suffering); tenth, knowing the purified meaning (purified meaning: liberation and Nirvana).』
『Good men! The all-encompassing nature refers to all categories and boundaries within various defiled and purified Dharmas; this is what is called the all-encompassing nature. For example, the five aggregates (five aggregates: form, feeling, perception, mental formations, consciousness), the six internal sense bases (six internal sense bases: eye, ear, nose, tongue, body, mind), the six external sense bases (six external sense bases: form, sound, smell, taste, touch, objects of mind), like all of these.』
『The suchness nature refers to the suchness (suchness: the true and unchanging nature of things) present in all defiled and purified Dharmas; this is what is called the suchness nature. It is further divided into seven types: First, the suchness of flowing (suchness of flowing: the true nature of things constantly changing and flowing), referring to the fact that all actions (actions: behaviors, phenomena) have no before or after; second, the suchness of characteristics (suchness of characteristics: the true nature of the appearance of things), referring to the non-self nature (non-self nature: no permanent and unchanging self) of all Dharmas (Dharmas: things, phenomena), Pudgalas (Pudgalas: individuals, people) and the Dharma non-self nature (Dharma non-self nature: things have no independent and unchanging self-nature); third, the suchness of discernment (suchness of discernment: the true nature of cognition), referring to the fact that all actions are only of the nature of consciousness (nature of consciousness: the nature of consciousness); fourth, the suchness of establishment (suchness of establishment: the true nature of the truth of suffering), referring to the noble truth of suffering (noble truth of suffering: the truth about suffering) that I have spoken of; fifth, the suchness of wrong conduct (suchness of wrong conduct: the true nature of the truth of the origin of suffering), referring to the noble truth of the origin of suffering (noble truth of the origin of suffering: the truth about the origin of suffering) that I have spoken of; sixth, the suchness of purification (suchness of purification: the true nature of the truth of cessation of suffering), referring to the noble truth of the cessation of suffering (noble truth of the cessation of suffering: the truth about the cessation of suffering) that I have spoken of; seventh, the suchness of right conduct (suchness of right conduct: the true nature of the truth of the path to the cessation of suffering), referring to the noble truth of the path (noble truth of the path: the truth about the path to the cessation of suffering) that I have spoken of. It should be known that due to the suchness of flowing, the suchness of establishment, and the suchness of wrong conduct, all sentient beings (sentient beings: living beings) are equal and equal. Due to the suchness of characteristics and the suchness of discernment, all Dharmas are equal and equal. Due to the suchness of purification, all Shravaka Bodhi (Shravaka Bodhi: the enlightenment of the Shravaka vehicle), Pratyekabuddha Bodhi (Pratyekabuddha Bodhi: the enlightenment of the Pratyekabuddha vehicle), and Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed perfect enlightenment, the enlightenment of the Buddha) are equal and equal. Due to the suchness of right conduct, hearing the right Dharma, focusing on the overall realm (focusing on the overall realm: taking the holistic realm as the object).』
勝奢摩他、毗缽舍那所攝受慧，平等平等。
「能取義者，謂內五色處、若心、意、識及諸心法。
「所取義者，謂外六處。又能取義，亦所取義。
「建立義者，謂器世界，于中可得建立一切諸有情界。謂一村田、若百村田、若千村田、若百千村田。或一大地至海邊際，此百、此千、若此百千。或一贍部洲，此百、此千、若此百千。或一四大洲，此百、此千、若此百千。或一小千世界，此百、此千、若此百千。或一中千世界，此百、此千、若此百千。或一三千大千世界，此百、此千、若此百千。或此拘胝、此百拘胝、此千拘胝、此百千拘胝。或此無數、此百無數、此千無數、此百千無數、或三千大千世界無數、百千微塵量等，於十方面無量無數諸器世界。
「受用義者，謂我所說諸有情類，為受用故，攝受資具。
「顛倒義者，謂即于彼能取等義，無常計常，想倒、心倒、見倒。苦計為樂，不凈計凈，無我計我，想倒、心倒、見倒。
「無倒義者，與上相違。能對治彼，應知其相。
「雜染義者，謂三界中三種雜染：一者、煩惱雜染；二者、業雜染；三者、生雜染。
「清凈義者，謂即如是三種雜染，所有離系菩提分法。
「善男子！如是十種，當知普攝
【現代漢語翻譯】 現代漢語譯本：
勝奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀）所攝受的智慧，是平等而無分別的。
『能取義』指的是內在的五色處（眼、耳、鼻、舌、身），以及心、意、識和各種心法。
『所取義』指的是外在的六處（色、聲、香、味、觸、法）。此外，『能取義』也可以是『所取義』。
『建立義』指的是器世界，在這個世界中可以建立一切有情眾生的領域。例如一個村莊的田地，或者一百個村莊的田地，或者一千個村莊的田地，或者一百千個村莊的田地。或者一大片土地直到海邊，這可以是百、千、或者百千。或者一個贍部洲（Jambudvīpa），這可以是百、千、或者百千。或者一個四大洲，這可以是百、千、或者百千。或者一個小千世界，這可以是百、千、或者百千。或者一個中千世界，這可以是百、千、或者百千。或者一個三千大千世界，這可以是百、千、或者百千。或者一個俱胝（koṭi），或者一百個俱胝，或者一千個俱胝，或者一百千個俱胝。或者一個無數，或者一百個無數，或者一千個無數，或者一百千個無數，或者三千大千世界無數、百千微塵量等，在十方無量無數的器世界。
『受用義』指的是我所說的各種有情眾生，爲了受用而攝取資生之具。
『顛倒義』指的是對於上述的能取等義，將無常視為常，產生想倒、心倒、見倒。將苦視為樂，將不凈視為凈，將無我視為我，產生想倒、心倒、見倒。
『無倒義』與上述相反，能夠對治那些顛倒，應當瞭解它的真相。
『雜染義』指的是三界中的三種雜染：第一是煩惱雜染；第二是業雜染；第三是生雜染。
『清凈義』指的是對於這三種雜染，所有遠離繫縛的菩提分法。
『善男子！』應當知道，這十種意義普遍涵蓋了一切。
【English Translation】 English version: The wisdom embraced by superior Śamatha (calm abiding) and Vipaśyanā (insight meditation) is equal and without differentiation. 'The meaning of that which can grasp' refers to the inner five sense bases (eye, ear, nose, tongue, body), as well as mind, intellect, consciousness, and all mental factors. 'The meaning of that which is grasped' refers to the outer six sense bases (form, sound, smell, taste, touch, dharma). Furthermore, 'the meaning of that which can grasp' can also be 'the meaning of that which is grasped'. 'The meaning of establishment' refers to the vessel world, within which the realms of all sentient beings can be established. For example, a field of one village, or a field of a hundred villages, or a field of a thousand villages, or a field of a hundred thousand villages. Or a large land up to the edge of the sea, this could be hundreds, thousands, or hundreds of thousands. Or one Jambudvīpa (continent), this could be hundreds, thousands, or hundreds of thousands. Or one of the four great continents, this could be hundreds, thousands, or hundreds of thousands. Or one small chiliocosm, this could be hundreds, thousands, or hundreds of thousands. Or one medium chiliocosm, this could be hundreds, thousands, or hundreds of thousands. Or one great trichiliocosm, this could be hundreds, thousands, or hundreds of thousands. Or one koṭi (ten million), or a hundred koṭis, or a thousand koṭis, or a hundred thousand koṭis. Or one countless, or a hundred countless, or a thousand countless, or a hundred thousand countless, or countless trichiliocosms, as many as hundreds of thousands of fine dust particles, in the immeasurable and countless vessel worlds in the ten directions. 'The meaning of enjoyment' refers to the various sentient beings I have spoken of, who, for the sake of enjoyment, gather the necessities of life. 'The meaning of perversion' refers to, with respect to the above-mentioned meanings of that which can grasp, etc., considering impermanence as permanence, giving rise to the perversions of perception, mind, and view. Considering suffering as pleasure, considering impurity as purity, considering non-self as self, giving rise to the perversions of perception, mind, and view. 'The meaning of non-perversion' is the opposite of the above, and it can counteract those perversions. One should understand its true nature. 'The meaning of defilement' refers to the three types of defilement in the three realms: first, the defilement of afflictions; second, the defilement of karma; third, the defilement of birth. 'The meaning of purification' refers to, with respect to these three types of defilement, all the limbs of enlightenment that are free from bondage. 'Good man!' You should know that these ten meanings universally encompass everything.
一切諸義。
「複次，善男子！彼諸菩薩，由能了知五種義故，名為知義。何等五義？一者、遍知事；二者、遍知義；三者、遍知因；四者、得遍知果；五者、於此覺了。
「善男子！此中遍知事者，當知即是一切所知：謂或諸蘊，或諸內處或諸外處；如是一切。
「遍知義者，乃至所有品類差別所應知境。謂世俗故、或勝義故，或功德故、或過失故，緣故，世故，或生、或住、或壞相故，或如病等故，或苦集等故，或真如、實際、法界等故，或廣略故，或一向記故、或分別記故、或反問記故、或置記故，或隱密故、或顯了故：如是等類，當知一切名遍知義。
「言遍知因者，當知即是能取前二菩提分法，所謂念住或正斷等。
「得遍知果者，謂貪、恚、癡永斷毗奈耶，及貪、恚、癡一切永斷諸沙門果。及我所說聲聞、如來若共不共世出世間所有功德，于彼作證。
「於此覺了者，謂即於此作證法中，諸解脫智，廣為他說、宣揚、開示。
「善男子！如是五義，當知普攝一切諸義。
「複次，善男子！彼諸菩薩，由能了知四種義故，名為知義。何等四義？一者、心執受義；二者、領納義；三者、了別義；四者、雜染清凈義。善男子！如是四義，當知普攝一切諸義。
【現代漢語翻譯】 現代漢語譯本
一切諸義。
『複次，善男子！彼諸菩薩，由於能夠了知五種義的緣故，被稱為知義。是哪五種義呢？一者、普遍了知事；二者、普遍了知義；三者、普遍了知因；四者、獲得普遍了知果；五者、對於此理覺悟明瞭。
『善男子！這其中普遍了知事，應當知道就是一切所知：也就是或者諸蘊（skandha，構成個體經驗的五種要素），或者諸內處（ayatana，感覺器官），或者諸外處（ayatana，感覺對像）；像這樣的一切。
『普遍了知義，乃至所有品類差別所應知的境界。也就是因為世俗的緣故，或者勝義的緣故，或者功德的緣故，或者過失的緣故，緣的緣故，世的緣故，或者生、或者住、或者壞的相狀的緣故，或者如疾病等的緣故，或者苦集等的緣故，或者真如（tathata，事物的真實本性）、實際（vastuta，真實的狀況）、法界（dharmadhatu，一切法的總稱）等的緣故，或者廣或者略的緣故，或者一向記（ekamsavyakaraniya，直接回答）的緣故，或者分別記（vibhajyavyakaraniya，分別解答）的緣故，或者反問記（prtiprcchavyakaraniya，反問解答）的緣故，或者置記（sthapaniyavyakaraniya，擱置解答）的緣故，或者隱秘的緣故，或者顯了的緣故：像這些種類，應當知道一切都叫做普遍了知義。
『所說普遍了知因，應當知道就是能夠取前二者的菩提分法，所說的念住（smrti-upasthana，四念住）或者正斷（samyak-pradhana，四正勤）等。
『獲得普遍了知果，是指貪、嗔、癡永遠斷除的調伏，以及貪、嗔、癡一切永遠斷除的各種沙門果。以及我所說的聲聞（sravaka，聽聞佛法而證悟者）、如來（tathagata，佛）若共同不共同世間和出世間所有功德，對於那些功德作證。
『對於此理覺悟明瞭，是指就在這作證的法中，各種解脫智慧，廣泛地為他人說、宣揚、開示。
『善男子！像這樣五種義，應當知道普遍地涵蓋一切諸義。
『複次，善男子！彼諸菩薩，由於能夠了知四種義的緣故，被稱為知義。是哪四種義？一者、心執受義；二者、領納義；三者、了別義；四者、雜染清凈義。善男子！像這樣四種義，應當知道普遍地涵蓋一切諸義。』
【English Translation】 English version All Meanings.
『Furthermore, good son! Those Bodhisattvas are called knowers of meaning because they are able to understand five kinds of meaning. What are the five meanings? First, to know all things; second, to know all meanings; third, to know all causes; fourth, to attain the result of knowing all; fifth, to be enlightened about this.
『Good son! Among these, knowing all things means knowing all that is knowable: that is, the skandhas (aggregates), the inner ayatanas (sense bases), or the outer ayatanas (sense objects); all such things.
『Knowing all meanings means knowing all the different categories of knowable objects. That is, because of convention, or because of ultimate truth, or because of merit, or because of fault, because of conditions, because of the world, or because of the characteristics of birth, abiding, or decay, or because of things like illness, or because of suffering and its origin, or because of suchness (tathata), reality (vastuta), the dharma-dhatu (realm of phenomena), or because of extensiveness or brevity, or because of direct answers (ekamsavyakaraniya), or because of analytical answers (vibhajyavyakaraniya), or because of counter-questioning answers (prtiprcchavyakaraniya), or because of reserved answers (sthapaniyavyakaraniya), or because of the hidden, or because of the manifest: all such categories, know that all are called knowing all meanings.
『Speaking of knowing all causes, know that it is the factors of enlightenment that can grasp the preceding two, such as mindfulness (smrti-upasthana) or right exertion (samyak-pradhana).
『Attaining the result of knowing all means the permanent cessation of greed, hatred, and delusion, and the Vinaya (discipline) of the permanent cessation of greed, hatred, and delusion, and all the Shramana fruits. And attesting to all the mundane and supramundane merits, both shared and unshared, of the Sravakas (hearers) and Tathagatas (Buddhas) that I have spoken of.
『Being enlightened about this means, within this Dharma of attestation, widely speaking, proclaiming, and revealing the wisdom of liberation to others.
『Good son! Know that these five meanings universally encompass all meanings.
『Furthermore, good son! Those Bodhisattvas are called knowers of meaning because they are able to understand four kinds of meaning. What are the four meanings? First, the meaning of mental reception; second, the meaning of sensation; third, the meaning of discernment; fourth, the meaning of defilement and purification. Good son! Know that these four meanings universally encompass all meanings.』
「複次，善男子！彼諸菩薩，由能了知三種義故，名為知義。何等三義？一者、文義；二者、義義；三者、界義。
「善男子！言文義者，謂名身等。
「義義當知復有十種：一者、真實相；二者、遍知相；三者、永斷相；四者、作證相；五者、修習相；六者、即彼真實相等品差別相；七者、所依能依相屬相；八者、即遍知等障礙法相；九者、即彼隨順法相；十者、不遍知等及遍知等過患功德相。
「言界義者，謂五種界：一者、器世界；二者、有情界；三者、法界；四者、所調伏界；五者、調伏方便界。
「善男子！如是五義，當知普攝一切諸義。」
慈氏菩薩復白佛言：「世尊！若聞所成慧了知其義，若思所成慧了知其義，若奢摩他、毗缽舍那修所成慧了知其義，此何差別？」
佛告慈氏菩薩曰：「善男子！聞所成慧，依止於文，但如其說，未善意趣，未現在前，隨順解脫，未能領受成解脫義。思所成慧，亦依于文，不唯如說，能善意趣，未現在前，轉順解脫，未能領受成解脫義。若諸菩薩修所成慧，亦依于文亦不依文，亦如其說亦不如說，能善意趣，所知事同分三摩地所行影像現前，極順解脫，已能領受成解脫義。善男子！是名三種知義差別。」
慈氏菩
【現代漢語翻譯】 現代漢語譯本
「再者，善男子！那些菩薩，因為能夠了解三種意義，所以被稱為『知義』。是哪三種意義呢？第一是文義；第二是義義；第三是界義。
「善男子！所說的文義，是指名身等等。
「義義應當知道又有十種：第一是真實相；第二是遍知相；第三是永斷相；第四是作證相；第五是修習相；第六是與那真實相等同的品類差別相；第七是所依和能依的相屬關係；第八是遍知等等的障礙法相；第九是與那遍知等等相應的隨順法相；第十是不遍知等等以及遍知等等的過患和功德相。
「所說的界義，是指五種界：第一是器世界；第二是有情界；第三是法界；第四是所調伏界；第五是調伏方便界。
「善男子！像這樣五種意義，應當知道普遍涵蓋了一切諸義。」
慈氏菩薩（Maitreya Bodhisattva）又對佛說：「世尊！如果是通過聽聞而成就的智慧來了解其意義，如果是通過思惟而成就的智慧來了解其意義，如果是通過奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀）修習而成就的智慧來了解其意義，這三者有什麼差別呢？」
佛告訴慈氏菩薩（Maitreya Bodhisattva）說：「善男子！通過聽聞而成就的智慧，依賴於文字，只是按照文字所說的那樣理解，沒有很好地領會意趣，沒有在眼前顯現，只是隨順於解脫，還不能領受成就解脫的意義。通過思惟而成就的智慧，也依賴於文字，但不只是按照文字所說的那樣理解，能夠很好地領會意趣，但沒有在眼前顯現，只是逐漸隨順於解脫，還不能領受成就解脫的意義。如果那些菩薩通過修習而成就的智慧，既依賴於文字，又不依賴於文字，既按照文字所說的那樣理解，又不完全按照文字所說的那樣理解，能夠很好地領會意趣，所知的事物與三摩地（samādhi，禪定）所行的影像一同顯現於眼前，非常隨順於解脫，已經能夠領受成就解脫的意義。善男子！這就是三種知義的差別。」
慈氏菩薩（Maitreya Bodhisattva）
【English Translation】 English version Furthermore, noble son! Those Bodhisattvas, because they are able to understand three kinds of meanings, are called 'Knowers of Meaning'. What are the three meanings? First, the meaning of words (文義, wén yì); second, the meaning of the meaning (義義, yì yì); third, the meaning of realms (界義, jiè yì). Noble son! The meaning of words refers to name-bodies and so on. The meaning of the meaning, it should be known, has ten aspects: first, the aspect of true reality; second, the aspect of pervasive knowledge; third, the aspect of eternal cessation; fourth, the aspect of realization; fifth, the aspect of cultivation; sixth, the aspect of the differences in categories that are the same as that true reality; seventh, the aspect of the relationship between that which is relied upon and that which relies; eighth, the aspect of the obstructing dharmas of pervasive knowledge and so on; ninth, the aspect of the dharmas that accord with that pervasive knowledge and so on; tenth, the aspect of the faults and merits of non-pervasive knowledge and so on, and pervasive knowledge and so on. The meaning of realms refers to five kinds of realms: first, the realm of the vessel-world (器世界, qì shì jiè); second, the realm of sentient beings (有情界, yǒu qíng jiè); third, the realm of dharma (法界, fǎ jiè); fourth, the realm to be tamed (所調伏界, suǒ tiáo fú jiè); fifth, the realm of taming methods (調伏方便界, tiáo fú fāng biàn jiè). Noble son! These five meanings, it should be known, universally encompass all meanings. Maitreya Bodhisattva (慈氏菩薩) then said to the Buddha, 'World Honored One! If the meaning is understood by the wisdom arising from hearing, if the meaning is understood by the wisdom arising from thinking, if the meaning is understood by the wisdom arising from cultivation through śamatha (奢摩他, calming) and vipaśyanā (毗缽舍那, insight), what is the difference between these?' The Buddha told Maitreya Bodhisattva, 'Noble son! The wisdom arising from hearing relies on words, and is only according to what is said. It has not well understood the intention, has not manifested before, is only in accordance with liberation, and has not been able to receive and accomplish the meaning of liberation. The wisdom arising from thinking also relies on words, but is not only according to what is said. It is able to well understand the intention, but has not manifested before, is gradually in accordance with liberation, and has not been able to receive and accomplish the meaning of liberation. If those Bodhisattvas have wisdom arising from cultivation, they both rely on words and do not rely on words, are both according to what is said and not according to what is said, are able to well understand the intention, and the images of the objects of knowledge together with the samādhi (三摩地, concentration) appear before them. They are extremely in accordance with liberation, and have already been able to receive and accomplish the meaning of liberation. Noble son! This is the difference between the three kinds of knowing meaning.' Maitreya Bodhisattva (慈氏菩薩)
薩復白佛言：「世尊！修奢摩他、毗缽舍那諸菩薩眾，知法知義，云何為智？云何為見？」
佛告慈氏菩薩曰：「善男子！我無量門宣說智、見二種差別，今當爲汝略說其相。若緣總法修奢摩他、毗缽舍那所有妙慧，是名為智；若緣別法修奢摩他、毗缽舍那所有妙慧，是名為見。」
慈氏菩薩復白佛言：「世尊！修奢摩他、毗缽舍那諸菩薩眾由何，作意何等？云何除遣諸相？」
佛告慈氏菩薩曰：「善男子！由真如作意，除遣法相及與義相；若於其名及名自性無所得時，亦不觀彼所依之相，如是除遣。如於其名，于句、于文、於一切義，當知亦爾。乃至於界及界自性無所得時，亦不觀彼所依之相，如是除遣。」
「世尊！諸所了知真如義相，此真如相亦可遣不？」
「善男子！于所了知真如義中，都無有相，亦無所得，當何所遣？善男子！我說了知真如義時，能伏一切法義之相，非此了達余所能伏。」
「世尊！如世尊說，濁水器喻、不凈鏡喻、撓泉池喻，不任觀察自面影相；若堪任者，與上相違。如是若有不善修心，則不堪任如實觀察所有真如；若善修心，堪任觀察。此說何等能觀察心？依何真如而作是說？」
「善男子！此說三種能觀察心，謂聞所成能觀察心，若思
【現代漢語翻譯】 現代漢語譯本
薩復（Sāfù，菩薩名）稟告佛說：『世尊！修習奢摩他（Shemātha，止）和毗缽舍那（Pípōshēnà，觀）的各位菩薩，了解法和義，如何稱之為智？如何稱之為見？』
佛告訴慈氏菩薩（Císhì Púsà，即彌勒菩薩）說：『善男子！我用無量法門宣說智和見這兩種差別，現在為你簡略地說說它們的相狀。如果緣于總相之法修習奢摩他和毗缽舍那所產生的妙慧，這稱為智；如果緣于別相之法修習奢摩他和毗缽舍那所產生的妙慧，這稱為見。』
慈氏菩薩又稟告佛說：『世尊！修習奢摩他和毗缽舍那的各位菩薩，通過什麼作意，以什麼為對象，如何去除各種相？』
佛告訴慈氏菩薩說：『善男子！通過真如（Zhēnrú，事物的真實本性）作意，去除法相以及義相；如果在名及其自性上沒有獲得任何東西時，也不觀察它們所依賴的相，這樣去除。如同對待名一樣，對於句、對於文、對於一切義，應當知道也是這樣。乃至對於界及其自性沒有獲得任何東西時，也不觀察它們所依賴的相，這樣去除。』
『世尊！所了知的真如義相，這個真如相也可以去除嗎？』
『善男子！在所了知的真如義中，根本沒有相，也沒有任何可得，要去除什麼呢？善男子！我說了知真如義時，能夠降伏一切法義之相，不是其他的了達所能降伏的。』
『世尊！正如世尊所說，渾濁水器的比喻、不乾淨鏡子的比喻、攪動泉池的比喻，不能用來觀察自己的面容影像；如果能夠用來觀察，就與上述情況相反。這樣，如果有人不善於修心，就不能如實地觀察所有的真如；如果善於修心，就能觀察。這裡說的是什麼能夠觀察心？依據什麼真如而這樣說？』
『善男子！這裡說的是三種能夠觀察心的，即聞所成的能觀察心，若思
【English Translation】 English version Sāfù (name of a Bodhisattva) said to the Buddha: 'World Honored One! How do Bodhisattvas who cultivate Śamatha (calm abiding) and Vipaśyanā (insight) and understand Dharma and meaning, what is called wisdom? What is called seeing?'
The Buddha told Maitreya Bodhisattva (Císhì Púsà, i.e., Maitreya Bodhisattva): 'Good man! I have explained the differences between wisdom and seeing through countless doors. Now I will briefly describe their characteristics to you. If one cultivates Śamatha and Vipaśyanā with wonderful wisdom based on the general Dharma, it is called wisdom; if one cultivates Śamatha and Vipaśyanā with wonderful wisdom based on the specific Dharma, it is called seeing.'
Maitreya Bodhisattva again said to the Buddha: 'World Honored One! Through what intention and with what object do Bodhisattvas who cultivate Śamatha and Vipaśyanā remove various characteristics?'
The Buddha told Maitreya Bodhisattva: 'Good man! By intending on Suchness (Zhēnrú, the true nature of things), remove the characteristics of Dharma and the characteristics of meaning; if nothing is obtained in name and its self-nature, then do not observe the characteristics on which they depend, and remove them in this way. Just as with name, so it is with sentence, with word, and with all meanings. Know that it is the same. Even when nothing is obtained in realm and its self-nature, do not observe the characteristics on which they depend, and remove them in this way.'
'World Honored One! Can the characteristic of Suchness, which is the meaning of Suchness that is understood, also be removed?'
'Good man! In the meaning of Suchness that is understood, there is fundamentally no characteristic, nor is anything obtained. What is there to remove? Good man! When I speak of understanding the meaning of Suchness, it can subdue all characteristics of Dharma and meaning, and this understanding cannot be subdued by anything else.'
'World Honored One! As the World Honored One said, the analogy of a turbid water vessel, the analogy of an unclean mirror, the analogy of a stirred spring pool, cannot be used to observe one's own facial image; if they can be used to observe, it is the opposite of the above. Thus, if someone does not cultivate the mind well, they cannot truly observe all Suchness; if they cultivate the mind well, they can observe. What is said here that can observe the mind? Based on what Suchness is this said?'
'Good man! What is said here are three kinds of minds that can observe, namely, the mind that can observe through learning, if thinking
所成能觀察心，若修所成能觀察心。依了別真如作如是說。」
「世尊！如是了知法義菩薩為遣諸相勤修加行，有幾種相難可除遣？誰能除遣？」
「善男子！有十種相，空能除遣。何等為十？一者、了知法義故，有種種文字相；此由一切法空，能正除遣。二者、了知安立真如義故，有生、滅、住、異性相續隨轉相；此由相空及無先後空，能正除遣。三者、了知能取義故，有顧戀身相及我慢相；此由內空及無所得空，能正除遣。四者、了知所取義故，有顧戀財相；此由外空，能正除遣。五者、了知受用義、男女承事資具相應故，有內安樂相、外凈妙相；此由內外空及本性空，能正除遣。六者、了知建立義故，有無量相；此由大空，能正除遣。七者、了知無色故，有內寂靜解脫相；此由有為空，能正除遣。八者、了知相真如義故，有補特伽羅無我相、法無我相，若唯識相及勝義相；此由畢竟空、無性空、無性自性空及勝義空，能正除遣。九者、由了知清凈真如義故，有無為相、無變異相；此由無為空、無變異空，能正除遣。十者、即于彼相對治空性，作意思惟故，有空性相；此由空空，能正除遣。」
「世尊！除遣如是十種相時，除遣何等？從何等相而得解脫？」
「善男子！除遣三摩地所行
【現代漢語翻譯】 現代漢語譯本：
『由修習而成就的智慧能夠觀察心，如果通過修行所獲得的智慧，就能觀察心。這是依據了別真如（Vijnapti-matrata，唯識）而作出的闡述。』
『世尊！像這樣了解法義的菩薩，爲了去除各種表相而勤奮修行，有哪些表相難以去除？誰能夠去除這些表相？』
『善男子！有十種表相，空效能夠去除。是哪十種呢？第一，因爲了解法義的緣故，會有種種文字相；這可以通過一切法空（Sarva-dharma-sunyata，一切法皆空）來正確地去除。第二，因爲了解安立真如義的緣故，會有生、滅、住、異、性相續隨轉相；這可以通過相空（Lakshana-sunyata，相的空性）以及無先後空（Anavaragra-sunyata，無始無終的空性）來正確地去除。第三，因爲了解能取義的緣故，會有顧戀自身之相以及我慢之相；這可以通過內空（Adhyatma-sunyata，內在的空性）以及無所得空（Anupalabdhi-sunyata，無所得的空性）來正確地去除。第四，因爲了解所取義的緣故，會有顧戀財富之相；這可以通過外空（Bahirdha-sunyata，外在的空性）來正確地去除。第五，因爲了解受用義、男女承事資具相應之故，會有內在安樂之相、外在清凈美妙之相；這可以通過內外空（Adhyatma-bahirdha-sunyata，內外皆空）以及本性空（Prakriti-sunyata，自性空）來正確地去除。第六，因爲了解建立義的緣故，會有無量之相；這可以通過大空（Maha-sunyata，廣大的空性）來正確地去除。第七，因爲了解無色界的緣故，會有內在寂靜解脫之相；這可以通過有為空（Samskrita-sunyata，有為法的空性）來正確地去除。第八，因爲了解相真如義的緣故，會有補特伽羅無我相（Pudgala-nairatmya，人無我）、法無我相（Dharma-nairatmya，法無我），以及唯識相和勝義相；這可以通過畢竟空（Atyanta-sunyata，究竟空）、無性空（Svabhava-sunyata，無自性空）、無性自性空（Svabhavanihsvabhava-sunyata，無自性之自性空）以及勝義空（Paramartha-sunyata，勝義諦空）來正確地去除。第九，因爲了解清凈真如義的緣故，會有無為相、無變異相；這可以通過無為空（Asamskrita-sunyata，無為法的空性）、無變異空（Vikrita-sunyata，無變異空）來正確地去除。第十，對於那些與空性相對立的空性，進行意思思惟的緣故，會有空性之相；這可以通過空空（Sunyata-sunyata，空性之空性）來正確地去除。』
『世尊！在去除這十種表相的時候，去除的是什麼？從哪些表相中獲得解脫？』
『善男子！去除的是三摩地（Samadhi，禪定）所行的境界。
【English Translation】 English version: 『The wisdom attained through accomplishment can observe the mind; if the wisdom gained through practice can observe the mind. This is stated based on Vijnapti-matrata (Consciousness-only).』
『Venerable One! How many kinds of characteristics are difficult for a Bodhisattva who understands the meaning of the Dharma to eliminate as he diligently cultivates to dispel all characteristics? And who can eliminate them?』
『Good man! There are ten kinds of characteristics that emptiness can eliminate. What are the ten? First, because of understanding the meaning of the Dharma, there are various characteristics of words; this can be correctly eliminated by Sarva-dharma-sunyata (emptiness of all dharmas). Second, because of understanding the meaning of establishing Suchness, there are characteristics of arising, ceasing, abiding, changing, and the continuous transformation of nature; this can be correctly eliminated by Lakshana-sunyata (emptiness of characteristics) and Anavaragra-sunyata (emptiness without beginning or end). Third, because of understanding the meaning of the able-to-grasp, there are characteristics of attachment to the body and characteristics of arrogance; this can be correctly eliminated by Adhyatma-sunyata (internal emptiness) and Anupalabdhi-sunyata (emptiness of non-attainment). Fourth, because of understanding the meaning of the grasped, there are characteristics of attachment to wealth; this can be correctly eliminated by Bahirdha-sunyata (external emptiness). Fifth, because of understanding the meaning of enjoyment, the corresponding service of men and women, and the corresponding resources, there are characteristics of internal pleasure and characteristics of external purity and beauty; this can be correctly eliminated by Adhyatma-bahirdha-sunyata (internal and external emptiness) and Prakriti-sunyata (emptiness of inherent nature). Sixth, because of understanding the meaning of establishment, there are limitless characteristics; this can be correctly eliminated by Maha-sunyata (great emptiness). Seventh, because of understanding the formless realm, there are characteristics of internal tranquility and liberation; this can be correctly eliminated by Samskrita-sunyata (emptiness of conditioned phenomena). Eighth, because of understanding the meaning of the Suchness of characteristics, there are Pudgala-nairatmya (selflessness of persons), Dharma-nairatmya (selflessness of phenomena), as well as characteristics of Consciousness-only and characteristics of ultimate meaning; this can be correctly eliminated by Atyanta-sunyata (ultimate emptiness), Svabhava-sunyata (emptiness of inherent existence), Svabhavanihsvabhava-sunyata (emptiness of the non-inherent existence of inherent existence), and Paramartha-sunyata (emptiness of ultimate truth). Ninth, because of understanding the meaning of pure Suchness, there are characteristics of the unconditioned and characteristics of non-alteration; this can be correctly eliminated by Asamskrita-sunyata (emptiness of the unconditioned) and Vikrita-sunyata (emptiness of non-alteration). Tenth, because of contemplating on the emptiness that opposes those characteristics, there are characteristics of emptiness; this can be correctly eliminated by Sunyata-sunyata (emptiness of emptiness).』
『Venerable One! When eliminating these ten kinds of characteristics, what is being eliminated? From what characteristics is one liberated?』
『Good man! What is eliminated is the realm of Samadhi (meditative concentration).
影像相；從雜染縛相而得解脫，彼亦除遣。善男子！當知就勝說，如是空治如是相，非不一一治一切相。譬如無明，非不能生乃至老死諸雜染法。就勝但說能生於行，由是諸行親近緣故。此中道理，當知亦爾。」
爾時，慈氏菩薩復白佛言：「世尊！此中何等空是總空性相？若諸菩薩了知是已，無有失壞於空性相，離增上慢？」
爾時，世尊嘆慈氏菩薩曰：「善哉，善哉！善男子！汝今乃能請問如來如是深義，令諸菩薩于空性相無有失壞。何以故？善男子！若諸菩薩于空性相有失壞者，便為失壞一切大乘。是故汝應諦聽，諦聽！當爲汝說總空性相。善男子！若於依他起相及圓成實相中，一切品類雜染、清凈遍計所執相，畢竟遠離性，及於此中都無所得，如是名為于大乘中總空性相。」
慈氏菩薩復白佛言：「世尊！此奢摩他、毗缽舍那，能攝幾種勝三摩地？」
佛告慈氏菩薩曰：「善男子！如我所說無量聲聞、菩薩、如來，有無量種勝三摩地，當知一切皆此所攝。」
「世尊！此奢摩他、毗缽舍那以何為因？」
「善男子！清凈尸羅，清凈聞思所成正見，以為其因。」
「世尊！此奢摩他、毗缽舍那以何為果？」
「善男子！善清凈戒、清凈心、善清凈慧，以為其
【現代漢語翻譯】 現代漢語譯本：
『影像相（nimitta-lakṣaṇa）：從雜染縛相而得到解脫，那個雜染縛相也被去除。善男子！應當知道就殊勝的意義上來說，是這樣以空性來對治這樣的相，並非不能一一對治一切的相。譬如無明（avidyā），並非不能夠產生乃至老死（jarā-maraṇa）的各種雜染法。就殊勝的意義上來說，只是說無明能夠產生行（saṃskāra），因為這些行是無明的親近緣故。這個道理，應當知道也是這樣的。』
當時，慈氏菩薩（Maitreya Bodhisattva）又對佛說：『世尊！這裡面哪一種空是總空性相？如果各位菩薩瞭解了這個，就不會喪失對於空性相的理解，遠離增上慢（abhimāna）？』
當時，世尊讚歎慈氏菩薩說：『很好，很好！善男子！你現在能夠請問如來這樣深刻的意義，使得各位菩薩對於空性相不會喪失理解。為什麼呢？善男子！如果各位菩薩對於空性相有所喪失，那就是喪失了一切大乘（Mahāyāna）。所以你應該仔細聽，仔細聽！我將為你解說總空性相。善男子！如果在依他起相（paratantra-lakṣaṇa）和圓成實相（pariniṣpanna-lakṣaṇa）中，一切品類的雜染、清凈的遍計所執相（parikalpita-lakṣaṇa），都是畢竟遠離的自性，並且在這其中完全沒有獲得任何東西，這樣就叫做在大乘中的總空性相。』
慈氏菩薩又對佛說：『世尊！這個奢摩他（śamatha）、毗缽舍那（vipaśyanā），能夠涵蓋幾種殊勝的三摩地（samādhi）？』
佛告訴慈氏菩薩說：『善男子！正如我所說的無量聲聞（Śrāvaka）、菩薩、如來（Tathāgata），有無量種殊勝的三摩地，應當知道一切都包含在這奢摩他和毗缽舍那之中。』
『世尊！這個奢摩他、毗缽舍那以什麼為因？』
『善男子！清凈的戒律（śīla），清凈的聽聞和思惟所成就的正見（samyag-dṛṣṭi），作為它的原因。』
『世尊！這個奢摩他、毗缽舍那以什麼為果？』
『善男子！良好的清凈戒律、清凈的心、良好的清凈智慧（prajñā），作為它的結果。』
【English Translation】 English version: 'The image-aspect (nimitta-lakṣaṇa): having been liberated from the aspect of being bound by defilements, that aspect of being bound by defilements is also removed. Good son! You should know that, in terms of the superior meaning, it is in this way that emptiness is used to counteract such aspects, and it is not that it cannot counteract all aspects one by one. For example, ignorance (avidyā) is not incapable of producing all kinds of defiled dharmas, even up to old age and death (jarā-maraṇa). In terms of the superior meaning, it is only said that ignorance can produce formations (saṃskāra), because these formations are the close causes of ignorance. The principle here, you should know, is also like this.'
At that time, Maitreya Bodhisattva again said to the Buddha: 'World Honored One! Which emptiness here is the aspect of the general nature of emptiness? If the Bodhisattvas understand this, they will not lose their understanding of the aspect of emptiness, and will be free from conceit (abhimāna)?'
At that time, the World Honored One praised Maitreya Bodhisattva, saying: 'Excellent, excellent! Good son! You are now able to ask the Tathāgata about such profound meanings, so that the Bodhisattvas will not lose their understanding of the aspect of emptiness. Why? Good son! If the Bodhisattvas lose their understanding of the aspect of emptiness, they will lose all of the Mahāyāna. Therefore, you should listen carefully, listen carefully! I will explain to you the general aspect of emptiness. Good son! If, in the dependent nature (paratantra-lakṣaṇa) and the perfectly established nature (pariniṣpanna-lakṣaṇa), all categories of defiled and pure imputed aspects (parikalpita-lakṣaṇa) are ultimately of a nature of being completely separated, and nothing at all is obtained in them, this is called the general aspect of emptiness in the Mahāyāna.'
Maitreya Bodhisattva again said to the Buddha: 'World Honored One! How many kinds of superior samādhi (samādhi) can this śamatha (śamatha) and vipaśyanā (vipaśyanā) encompass?'
The Buddha said to Maitreya Bodhisattva: 'Good son! Just as I have said, the countless Śrāvakas (Śrāvaka), Bodhisattvas, and Tathāgatas (Tathāgata) have countless kinds of superior samādhi, you should know that all of them are encompassed by this.'
'World Honored One! What is the cause of this śamatha and vipaśyanā?'
'Good son! Pure morality (śīla), and right view (samyag-dṛṣṭi) achieved through pure hearing and thinking, are its cause.'
'World Honored One! What is the result of this śamatha and vipaśyanā?'
'Good son! Good pure morality, a pure mind, and good pure wisdom (prajñā), are its result.'
果。複次，善男子！一切聲聞及如來等，所有世間及出世間一切善法，當知皆是此奢摩他、毗缽舍那所得之果。」
「世尊！此奢摩他、毗缽舍那能作何業？」
「善男子！此能解脫二縛為業，所謂相縛及粗重縛。」
「世尊！如佛所說五種系中，幾是奢摩他障？幾是毗缽舍那障？幾是俱障？」
「善男子！顧戀身財，是奢摩他障；于諸聖教不得隨欲，是毗缽舍那障；樂相雜住，于少喜足，當知俱障。由第一故，不能造修；由第二故，所修加行不到究竟。」
「世尊！於五蓋中，幾是奢摩他障？幾是毗缽舍那障？幾是俱障？」
「善男子！掉舉、惡作，是奢摩他障；惛沈、睡眠、疑，是毗缽舍那障；貪慾、瞋恚，當知俱障。」
「世尊！齊何名得奢摩他道圓滿清凈？」
「善男子！乃至所有惛沈、睡眠正善除遣，齊是名得奢摩他道圓滿清凈。」
「世尊！齊何名得毗缽舍那道圓滿清凈？」
「善男子！乃至所有掉舉、惡作正善除遣，齊是名得毗缽舍那道圓滿清凈。」
「世尊！若諸菩薩于奢摩他、毗缽舍那現在前時，應知幾種心散動法？」
「善男子！應知五種：一者、作意散動；二者、外心散動；三者、內心散動；四者、相散動；五者
【現代漢語翻譯】 現代漢語譯本： 『再者，善男子！所有聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）以及如來（Tathāgata，佛陀的稱號之一）等，所有世間和出世間的一切善法，應當知道都是這奢摩他（Śamatha，止，專注平靜）和毗缽舍那（Vipaśyanā，觀，智慧洞察）所獲得的果報。』
『世尊！這奢摩他和毗缽舍那能夠產生什麼作用呢？』
『善男子！它們能夠解脫兩種束縛，即相縛（對錶象的執著）和粗重縛（身心的沉重和遲鈍）。』
『世尊！如佛所說的五種系（五種束縛）中，哪些是奢摩他的障礙？哪些是毗缽舍那的障礙？哪些是兩者共同的障礙？』
『善男子！顧戀身財（貪戀自己的身體和財物），是奢摩他的障礙；對於各種聖教（佛陀的教誨）不能隨心所欲地理解和運用，是毗缽舍那的障礙；喜歡與人雜居，以及對少許成就就感到滿足，應當知道是兩者共同的障礙。由於第一種障礙，不能開始修行；由於第二種障礙，所修的加行（修行過程中的努力）不能達到究竟。』
『世尊！在五蓋（五種覆蓋真性的煩惱）中，哪些是奢摩他的障礙？哪些是毗缽舍那的障礙？哪些是兩者共同的障礙？』
『善男子！掉舉（心神不定）和惡作（後悔），是奢摩他的障礙；惛沈（精神萎靡）、睡眠和疑（懷疑），是毗缽舍那的障礙；貪慾和瞋恚，應當知道是兩者共同的障礙。』
『世尊！達到什麼程度才能稱為獲得奢摩他道的圓滿清凈？』
『善男子！乃至所有惛沈和睡眠都能夠真正地、很好地去除，達到這種程度才能稱為獲得奢摩他道的圓滿清凈。』
『世尊！達到什麼程度才能稱為獲得毗缽舍那道的圓滿清凈？』
『善男子！乃至所有掉舉和惡作都能夠真正地、很好地去除，達到這種程度才能稱為獲得毗缽舍那道的圓滿清凈。』
『世尊！如果各位菩薩在奢摩他和毗缽舍那現前的時候，應當知道哪幾種心散亂的狀態？』
『善男子！應當知道五種：第一種是作意散動（注意力渙散）；第二種是外心散動（心向外馳求）；第三種是內心散動（內心煩躁不安）；第四種是相散動（執著于外相）；第五種是……』
【English Translation】 English version: 『Furthermore, noble son! All the worldly and trans-worldly virtuous dharmas of all Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Tathāgatas (one of the titles of the Buddha), should be known as the result of Śamatha (calm abiding, concentration) and Vipaśyanā (insight, wisdom).』
『Venerable One! What actions can this Śamatha and Vipaśyanā perform?』
『Noble son! They can liberate from two bonds, namely the bond of characteristics (attachment to appearances) and the bond of heaviness (mental and physical sluggishness).』
『Venerable One! Among the five bonds (five fetters) spoken of by the Buddha, which are obstacles to Śamatha? Which are obstacles to Vipaśyanā? Which are obstacles to both?』
『Noble son! Attachment to one's body and possessions is an obstacle to Śamatha. Not being able to freely understand and apply the various holy teachings (the Buddha's teachings) is an obstacle to Vipaśyanā. Enjoying mixed company and being content with little achievement should be known as obstacles to both. Because of the first obstacle, one cannot begin practice; because of the second obstacle, the preliminary practices (efforts in practice) do not reach completion.』
『Venerable One! Among the five hindrances (five mental factors that obstruct enlightenment), which are obstacles to Śamatha? Which are obstacles to Vipaśyanā? Which are obstacles to both?』
『Noble son! Agitation and regret are obstacles to Śamatha. Dullness, sleep, and doubt are obstacles to Vipaśyanā. Greed and hatred should be known as obstacles to both.』
『Venerable One! To what extent is it called obtaining the complete purity of the path of Śamatha?』
『Noble son! To the extent that all dullness and sleep are truly and well eliminated, to that extent it is called obtaining the complete purity of the path of Śamatha.』
『Venerable One! To what extent is it called obtaining the complete purity of the path of Vipaśyanā?』
『Noble son! To the extent that all agitation and regret are truly and well eliminated, to that extent it is called obtaining the complete purity of the path of Vipaśyanā.』
『Venerable One! If the Bodhisattvas are in the presence of Śamatha and Vipaśyanā, what kinds of mental distractions should they be aware of?』
『Noble son! They should be aware of five kinds: first, distraction of attention; second, external distraction; third, internal distraction; fourth, distraction of characteristics; fifth, ...』
、粗重散動。善男子！若諸菩薩舍于大乘相應作意，墮在聲聞、獨覺相應諸作意中，當知是名作意散動。若於其外五種妙欲諸雜亂相，所有尋思隨煩惱中，及於其外所緣境中，縱心流散，當知是名外心散動。若由惛沈及以睡眠，或由沉沒，或由愛味三摩缽底，或由隨一三摩缽底諸隨煩惱之所染污，當知是名內心散動。若依外相，于內等持所行諸相，作意思惟，名相散動。若內作意為緣，生起所有諸受，由粗重身計我起慢，當知是名粗重散動。」
「世尊！此奢摩他、毗缽舍那，從初菩薩地乃至如來地，能對治何障？」
「善男子！此奢摩他、毗缽舍那，于初地中，對治惡趣煩惱業生雜染障。第二地中，對治微細誤犯現行障。第三地中，對治欲貪障。第四地中，對治定愛及法愛障。第五地中，對治生死涅槃一向背趣障。第六地中，對治相多現行障。第七地中，對治細相現行障。第八地中，對治于無相作功用及於有相不得自在障。第九地中，對治於一切種善巧言辭不得自在障。第十地中，對治不得圓滿法身證得障。善男子！此奢摩他、毗缽舍那，于如來地，對治極微細最極微細煩惱障及所知障。由能永害如是障故，究竟證得無著無礙一切智見。依于所作成滿所緣，建立最極清凈法身。」
慈氏菩薩復白
【現代漢語翻譯】 現代漢語譯本：
『粗重散動。善男子！如果各位菩薩捨棄與大乘相應的作意，而墮入與聲聞、獨覺相應的各種作意中，應當知道這叫做作意散動。如果在上述之外的五種妙欲的各種雜亂現象中，所有尋思都處於隨煩惱之中，以及在上述之外的所緣境中，放縱心識流散，應當知道這叫做外心散動。如果由於昏沉以及睡眠，或者由於沉沒，或者由於貪愛三摩缽底（Samapatti，禪定），或者由於任何一種三摩缽底的各種隨煩惱的染污，應當知道這叫做內心散動。如果依據外在現象，對於內在等持所行的各種現象，進行作意思維，這叫做相散動。如果以內在作意為緣，生起所有各種感受，由於粗重的身體而計較有我，生起我慢，應當知道這叫做粗重散動。』
『世尊！這種奢摩他（Samatha，止）、毗缽舍那（Vipassanā，觀），從初地菩薩乃至如來地，能夠對治什麼障礙？』
『善男子！這種奢摩他、毗缽舍那，在初地中，對治惡趣煩惱業所生的雜染障。在第二地中，對治微細的誤犯現行障。在第三地中，對治欲貪障。在第四地中，對治定愛以及法愛障。在第五地中，對治生死涅槃一向背離的障礙。在第六地中，對治相多現行障。在第七地中，對治細相現行障。在第八地中，對治于無相中作功用以及於有相中不得自在的障礙。在第九地中，對治於一切種善巧言辭中不得自在的障礙。在第十地中，對治不得圓滿法身證得的障礙。善男子！這種奢摩他、毗缽舍那，在如來地，對治極微細最極微細的煩惱障以及所知障。由於能夠永遠斷除這些障礙，最終證得無著無礙的一切智見。依靠所作成滿的所緣，建立最極清凈的法身。』
慈氏菩薩又稟告說：
【English Translation】 English version: 'Coarse and heavy agitation. Good man! If those Bodhisattvas abandon the mental activities corresponding to the Mahāyāna and fall into the mental activities corresponding to the Śrāvakas and Pratyekabuddhas, know that this is called agitation of mental activity. If, apart from these, in the various confused appearances of the five subtle desires, all thoughts are in the midst of the secondary afflictions, and apart from these, in the objects of perception, the mind is allowed to wander, know that this is called external agitation of mind. If due to dullness and sleep, or due to sinking, or due to craving for Samāpatti (禪定), or due to being defiled by the various secondary afflictions of any Samāpatti, know that this is called internal agitation of mind. If, relying on external appearances, one engages in mental contemplation on the various appearances of the inner Samādhi, this is called agitation of appearances. If, with internal mental activity as the condition, all kinds of feelings arise, and due to the coarse and heavy body, one calculates 'I' and arrogance arises, know that this is called coarse and heavy agitation.'
'World Honored One! What obstacles can this Śamatha (止) and Vipaśyanā (觀) counteract, from the initial Bodhisattva ground to the Tathāgata ground?'
'Good man! This Śamatha and Vipaśyanā, in the first ground, counteract the defilement obstacles arising from the evil destinies, afflictions, and karma. In the second ground, they counteract the subtle obstacles of erroneous actions. In the third ground, they counteract the obstacle of desire and greed. In the fourth ground, they counteract the obstacles of attachment to meditation and attachment to the Dharma. In the fifth ground, they counteract the obstacles of turning away from both Saṃsāra and Nirvāṇa. In the sixth ground, they counteract the obstacles of the manifestation of numerous appearances. In the seventh ground, they counteract the obstacles of the manifestation of subtle appearances. In the eighth ground, they counteract the obstacles of exerting effort in the absence of appearances and not being at ease in the presence of appearances. In the ninth ground, they counteract the obstacles of not being at ease in all kinds of skillful speech. In the tenth ground, they counteract the obstacles of not attaining the complete Dharma body. Good man! This Śamatha and Vipaśyanā, in the Tathāgata ground, counteract the extremely subtle and most extremely subtle affliction obstacles and knowledge obstacles. Because they can permanently eliminate these obstacles, one ultimately attains unobstructed and unimpeded omniscience. Relying on the object of perception that has been accomplished and fulfilled, one establishes the most supremely pure Dharma body.'
Maitreya Bodhisattva further reported:
佛言：「世尊！云何菩薩依奢摩他、毗缽舍那勤修行故，證得阿耨多羅三藐三菩提？」
佛告慈氏菩薩曰：「善男子！若諸菩薩已得奢摩他、毗缽舍那，依七真如，于如所聞所思法中，由勝定心，于善審定、于善思量、于善安立真如性中，內正思惟。彼于真如正思惟故，心於一切細相現行尚能棄捨，何況粗相？善男子！言細相者，謂心所執受相，或領納相，或了別相，或雜染清凈相，或內相，或外相，或內外相，或謂我當修行一切利有情相，或正智相，或真如相，或苦集滅道相，或有為相，或無為相，或有常相，或無常相，或苦有變異性相，或苦無變異性相，或有為異相相，或有為同相相，或知一切是一切已有一切相，或補特伽羅無我相，或法無我相。于彼現行，心能棄捨。
「彼既多住如是行故，於時時間，從其一切系蓋散動，善修治心。從是已后，於七真如，有七各別自內所證通達智生，名為見道。由得此故，名入菩薩正性離生，生如來家，證得初地，又能受用此地勝德。彼于先時，由得奢摩他、毗缽舍那故，已得二種所緣，謂有分別影像所緣，及無分別影像所緣。彼於今時得見道故，更證得事邊際所緣。復於後后一切地中，進修修道，即于如是三種所緣作意思惟。譬如有人，以其細楔出於粗楔。如
【現代漢語翻譯】 現代漢語譯本：
佛說：『世尊！菩薩如何依靠奢摩他（止，samatha）、毗缽舍那（觀，vipasyana）勤奮修行，從而證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）？』
佛告訴慈氏菩薩（Maitreya Bodhisattva）說：『善男子！如果諸位菩薩已經獲得了奢摩他、毗缽舍那，依靠七真如（seven suchnesses），對於如所聞所思的法中，憑藉殊勝的定心，對於善於審定、善於思量、善於安立的真如自性中，內心如實地思惟。他們因為如實思惟真如的緣故，對於一切細微的相的現行尚且能夠捨棄，更何況是粗大的相呢？善男子！所說的細微的相，是指心所執取的相，或者領納的相，或者了別的相，或者雜染清凈的相，或者內相，或者外相，或者內外相，或者認為我應當修行利益一切有情（sentient beings）的相，或者正智的相，或者真如的相，或者苦集滅道（suffering, its origin, its cessation, and the path to its cessation）的相，或者有為的相，或者無為的相，或者有常的相，或者無常的相，或者苦有變異性的相，或者苦無變異性的相，或者有為異相的相，或者有為同相的相，或者知一切是一切已有一切的相，或者補特伽羅（pudgala，補特伽羅，意為『人』或『個體』）無我的相，或者法無我的相。對於這些相的現行，心能夠捨棄。
『他們既然多次安住于這樣的修行，於時時處處，從一切繫縛、覆蓋、散亂、動搖中，善於修治其心。從此以後，對於七真如，有七種各自不同的、由內心所證悟的通達智慧產生，這被稱為見道（path of seeing）。由於獲得見道的緣故，被稱為進入菩薩正性離生（the stage of irreversibility），生於如來家（family of the Tathagatas），證得初地（first bhumi），又能受用此地的殊勝功德。他們在先前的時候，由於獲得奢摩他、毗缽舍那的緣故，已經獲得了兩種所緣，即有分別影像所緣，以及無分別影像所緣。他們在如今獲得見道的緣故，更證得事邊際所緣。又在後后的各個地中，進修修道，即對於如是三種所緣作意思惟。譬如有人，用細小的楔子拔出粗大的楔子。』
【English Translation】 English version: The Buddha said: 'World Honored One! How does a Bodhisattva, relying on Samatha (tranquility) and Vipasyana (insight) and diligently practicing, attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)?'
The Buddha told Maitreya Bodhisattva: 'Good man! If the Bodhisattvas have already attained Samatha and Vipasyana, relying on the Seven Suchnesses, with a superior mind of concentration, in the Dharma as heard and contemplated, through careful examination, careful consideration, and careful establishment of the nature of Suchness, they engage in correct inner reflection. Because they correctly reflect on Suchness, they are able to abandon even the manifestation of subtle appearances in their minds, let alone coarse appearances. Good man! The so-called subtle appearances refer to the appearances grasped by the mind, or the appearances of reception, or the appearances of discernment, or the appearances of defilement and purity, or internal appearances, or external appearances, or internal and external appearances, or the appearance of thinking 'I shall practice to benefit all sentient beings,' or the appearance of correct wisdom, or the appearance of Suchness, or the appearance of suffering, its origin, its cessation, and the path to its cessation, or the appearance of conditioned phenomena, or the appearance of unconditioned phenomena, or the appearance of permanence, or the appearance of impermanence, or the appearance of suffering having the nature of change, or the appearance of suffering not having the nature of change, or the appearance of conditioned phenomena having different characteristics, or the appearance of conditioned phenomena having the same characteristics, or the appearance of knowing that all is all and already possessing all, or the appearance of the non-self of the Pudgala (person or individual), or the appearance of the non-self of phenomena. They are able to abandon the manifestation of these appearances in their minds.'
'Since they dwell extensively in such practice, from time to time, they well purify their minds from all bonds, coverings, distractions, and agitations. After this, with respect to the Seven Suchnesses, seven distinct wisdoms, each individually realized and penetrated within, arise, which are called the Path of Seeing. Because of attaining this, they are said to enter the Bodhisattva's stage of irreversibility, are born into the family of the Tathagatas, attain the First Bhumi (first ground), and are able to enjoy the superior virtues of this ground. Previously, because of attaining Samatha and Vipasyana, they had already attained two kinds of objects of focus: the object of focus with conceptual images and the object of focus without conceptual images. Now, because of attaining the Path of Seeing, they further realize the object of focus at the limit of phenomena. Furthermore, in each subsequent Bhumi, they advance in the practice of the Path of Cultivation, contemplating in this way on these three kinds of objects of focus. It is like a person using a small wedge to remove a large wedge.'
是菩薩，依此以楔出楔方便，遣內相故，一切隨順雜染分相皆悉除遣。相除遣故，粗重亦遣。永害一切相粗重故，漸次於彼後後地中，如鍊金法陶煉其心。乃至證得阿耨多羅三藐三菩提，又得所作成滿所緣。
「善男子！如是菩薩于內止觀正修行故，證得阿耨多羅三藐三菩提。」
慈氏菩薩復白佛言：「世尊！云何修行引發菩薩廣大威德？」
「善男子！若諸菩薩善知六處，便能引發菩薩所有廣大威德：一者、善知心生；二者、善知心住；三者、善知心出；四者、善知心增；五者、善知心減；六者、善知方便。
「云何善知心生？謂如實知十六行心生起差別，是名善知心生。十六行心生起差別者：一者、不可覺知堅住器識生，謂阿陀那識；二者、種種行相所緣識生，謂頓取一切色等境界分別意識，及頓取內外境界覺受，或頓於一念瞬息須臾，現入多定，見多佛土，見多如來，分別意識；三者、小相所緣識生，謂欲界系識；四者、大相所緣識生，謂色界系識；五者、無量相所緣識生，謂空、識、無邊處系識；六者、微細相所緣識生，謂無所有處系識；七者、邊際相所緣識生，謂非想非非想處系識；八者、無相識生，謂出世識及緣滅識；九者、苦俱行識生，謂地獄識；十者、雜受俱行識生，謂欲
【現代漢語翻譯】 現代漢語譯本：
這位菩薩，依靠這種以楔出楔的方便法門，遣除內在的虛妄之相，一切隨順雜染分之相都完全被遣除。由於虛妄之相被遣除，粗重（煩惱）也被遣除。因為永遠斷絕了一切虛妄之相和粗重煩惱，所以逐漸在後后的各個菩薩地中，像鍊金一樣錘鍊自己的心。乃至最終證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），並且獲得所作成滿的所緣。
『善男子！像這樣，菩薩通過對內止觀的正確修行，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』
慈氏菩薩（Maitreya Bodhisattva）又對佛說：『世尊！如何修行才能引發菩薩廣大威德？』
『善男子！如果各位菩薩善於瞭解六處，便能引發菩薩所有廣大威德：第一，善於瞭解心的生起；第二，善於瞭解心的安住；第三，善於瞭解心的出離；第四，善於瞭解心的增長；第五，善於瞭解心的減損；第六，善於瞭解方便。
『如何善於瞭解心的生起？就是如實地瞭解十六種行相的心生起差別，這叫做善於瞭解心的生起。十六種行相的心生起差別是：第一，不可覺知的堅住器識生起，指的是阿陀那識（Ādāna-vijñāna，執持識）；第二，種種行相所緣的識生起，指的是頓時間取一切色等境界的分辨意識，以及頓時間取內外境界的覺受，或者頓時間在一念瞬息須臾之間，顯現進入多種禪定，見到多個佛土，見到多個如來，的分辨意識；第三，小相所緣的識生起，指的是欲界系的識；第四，大相所緣的識生起，指的是色界系的識；第五，無量相所緣的識生起，指的是空無邊處、識無邊處系的識；第六，微細相所緣的識生起，指的是無所有處系的識；第七，邊際相所緣的識生起，指的是非想非非想處系的識；第八，無相識生起，指的是出世間的識以及緣滅的識；第九，苦俱行的識生起，指的是地獄的識；第十，雜受俱行的識生起，指的是欲界
【English Translation】 English version: That Bodhisattva, relying on this expedient of using a wedge to remove a wedge, eliminates internal appearances, and all appearances associated with defilement are completely removed. Because appearances are removed, coarseness is also eliminated. Because all appearances and coarseness are permanently eliminated, gradually in the subsequent Bodhisattva grounds, like refining gold, they refine their mind. Until they attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and also obtain the object of focus that has been accomplished and fulfilled.
'Good man! Thus, Bodhisattvas, through correct practice of inner calming and insight, attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).'
Maitreya Bodhisattva then said to the Buddha, 'World Honored One! How does practice bring forth the vast majesty and virtue of a Bodhisattva?'
'Good man! If Bodhisattvas are skilled in knowing the six locations, they can bring forth all the vast majesty and virtue of a Bodhisattva: First, being skilled in knowing the arising of the mind; second, being skilled in knowing the abiding of the mind; third, being skilled in knowing the departure of the mind; fourth, being skilled in knowing the increase of the mind; fifth, being skilled in knowing the decrease of the mind; sixth, being skilled in knowing the expedient means.
'How is one skilled in knowing the arising of the mind? It is to truly know the differences in the arising of the sixteen aspects of the mind, this is called being skilled in knowing the arising of the mind. The differences in the arising of the sixteen aspects of the mind are: First, the imperceptible and firmly abiding receptacle-consciousness arises, referring to the Ādāna-vijñāna (clinging consciousness); second, the consciousness that takes various aspects as its object arises, referring to the discriminating consciousness that instantly grasps all realms of form, etc., and the perception that instantly grasps internal and external realms, or instantly, in a moment, enters multiple samadhis, sees multiple Buddha lands, sees multiple Tathagatas, the discriminating consciousness; third, the consciousness that takes small appearances as its object arises, referring to the consciousness of the desire realm; fourth, the consciousness that takes large appearances as its object arises, referring to the consciousness of the form realm; fifth, the consciousness that takes limitless appearances as its object arises, referring to the consciousness of the realms of the infinity of space and the infinity of consciousness; sixth, the consciousness that takes subtle appearances as its object arises, referring to the consciousness of the realm of nothingness; seventh, the consciousness that takes marginal appearances as its object arises, referring to the consciousness of the realm of neither perception nor non-perception; eighth, the consciousness of no appearance arises, referring to the supramundane consciousness and the consciousness that focuses on cessation; ninth, the consciousness accompanied by suffering arises, referring to the consciousness of hell; tenth, the consciousness accompanied by mixed feelings arises, referring to the desire realm
行識；十一、喜俱行識生，謂初二靜慮識；十二、樂俱行識生，謂第三靜慮識；十三、不苦不樂俱行識生，謂從第四靜慮乃至非想非非想處識；十四、染污俱行識生，謂諸煩惱及隨煩惱相應識；十五、善俱行識生，謂信等相應識；十六、無記俱行識生，謂彼俱不相應識。
「云何善知心住？謂如實知了別真如。
「云何善知心出？謂如實知出二種縛：所謂相縛及粗重縛。此能善知，應令其心從如是出。
「云何善知心增？謂如實知能治相縛、粗重縛心，彼增長時，彼積集時，亦得增長，亦得積集，名善知增。
「云何善知心減？謂如實知彼所對治相，及粗重所雜染心，彼衰退時，彼損減時，此亦衰退，此亦損減，名善知減。
「云何善知方便？謂如實知解脫、勝處、及與遍處，或修或遣。
「善男子！如是菩薩，于諸菩薩廣大威德，或已引發、或當引發、或現引發。」
慈氏菩薩復白佛言：「世尊！如世尊說：『于無餘依涅槃界中，一切諸受無餘永滅。』何等諸受於此永滅？」
「善男子！以要言之，有二種受無餘永滅。何等為二？一者、所依粗重受；二者、彼果境界受。所依粗重受，當知有四種：一者、有色所依受；二者、無色所依受；三者、果已成滿粗重受；
【現代漢語翻譯】 現代漢語譯本：
十一、與行蘊相關的識：喜俱行識生，指的是初禪和二禪的識；十二、樂俱行識生，指的是三禪的識；十三、不苦不樂俱行識生，指的是從四禪到非想非非想處的識；十四、染污俱行識生，指的是與各種煩惱和隨煩惱相應的識；十五、善俱行識生，指的是與信等善法相應的識；十六、無記俱行識生，指的是與上述善法和煩惱都不相應的識。
『怎樣才能善於瞭解心的安住？』 意思是如實地瞭解和分別真如（Tathata）。
『怎樣才能善於瞭解心的出離？』 意思是如實地瞭解出離兩種束縛：即相縛和粗重縛。能夠善於瞭解這些，就應該讓心從這些束縛中出離。
『怎樣才能善於瞭解心的增長？』 意思是如實地瞭解能夠對治相縛和粗重縛的心，當這種心增長和積聚時，（解脫相縛和粗重縛的力量）也會增長和積聚，這就叫做善於瞭解心的增長。
『怎樣才能善於瞭解心的減損？』 意思是如實地瞭解與相縛和粗重相關的雜染心，當這種雜染心衰退和損減時，（解脫的力量）也會衰退和損減，這就叫做善於瞭解心的減損。
『怎樣才能善於瞭解方便？』 意思是如實地瞭解解脫、勝處（superior states）以及遍處（all-encompassing states），或者修習，或者捨棄。
『善男子！像這樣的菩薩，對於諸菩薩的廣大威德，或者已經引發，或者將要引發，或者正在引發。』
慈氏菩薩（Maitreya Bodhisattva）又對佛說：『世尊！正如世尊所說：「在無餘依涅槃界（nirvana realm without remainder）中，一切諸受都無餘地永遠滅盡。」 那麼，是哪些受在這種境界中永遠滅盡呢？』
『善男子！總而言之，有兩種受無餘地永遠滅盡。哪兩種呢？第一種是所依粗重受，第二種是彼果境界受。所依粗重受，應當知道有四種：第一種是有色所依受，第二種是無色所依受，第三種是果已成滿粗重受；
【English Translation】 English version: Eleven, Consciousness associated with activities: Consciousness arising with joy, referring to the consciousness of the first and second Dhyanas (meditative states); Twelve, Consciousness arising with pleasure, referring to the consciousness of the third Dhyana; Thirteen, Consciousness arising with neither pain nor pleasure, referring to the consciousness from the fourth Dhyana up to the Realm of Neither Perception Nor Non-Perception; Fourteen, Consciousness arising with defilement, referring to consciousness associated with various afflictions and secondary afflictions; Fifteen, Consciousness arising with goodness, referring to consciousness associated with faith and other wholesome qualities; Sixteen, Consciousness arising with neutral feeling, referring to consciousness not associated with either of the above.
『How to skillfully know the abiding of the mind?』 It means to truly know and discern Suchness (Tathata).
『How to skillfully know the departure of the mind?』 It means to truly know the departure from two kinds of bondage: namely, bondage to appearances and bondage to coarseness. Being able to skillfully know these, one should cause the mind to depart from such bondages.
『How to skillfully know the increase of the mind?』 It means to truly know the mind that can counteract bondage to appearances and bondage to coarseness. When this mind increases and accumulates, (the power to liberate from bondage to appearances and bondage to coarseness) will also increase and accumulate. This is called skillfully knowing the increase of the mind.
『How to skillfully know the decrease of the mind?』 It means to truly know the defiled mind associated with bondage to appearances and coarseness. When this defiled mind declines and diminishes, (the power of liberation) will also decline and diminish. This is called skillfully knowing the decrease of the mind.
『How to skillfully know the means?』 It means to truly know liberation, superior states (superior states), and all-encompassing states (all-encompassing states), either cultivating them or abandoning them.
『Good son! Such Bodhisattvas, regarding the great majesty and virtue of all Bodhisattvas, have either already initiated it, or will initiate it, or are currently initiating it.』
Maitreya Bodhisattva (Maitreya Bodhisattva) then said to the Buddha: 『World Honored One! Just as the World Honored One said: 「In the Nirvana realm without remainder (nirvana realm without remainder), all feelings are extinguished completely without remainder.」 Then, which feelings are extinguished forever in this realm?』
『Good son! In short, there are two kinds of feelings that are extinguished completely without remainder. Which two? The first is feeling based on the burden of coarseness, and the second is feeling based on the realm of its result. The feeling based on the burden of coarseness, it should be known, is of four kinds: the first is feeling based on form, the second is feeling based on formlessness, the third is feeling based on the burden of coarseness of accomplished result;
四者、果未成滿粗重受。果已成滿受者，謂現在受。果未成滿受者，謂未來因受。彼果境界受，亦有四種：一者、依持受；二者、資具受；三者、受用受；四者、顧戀受。于有餘依涅槃界中，果未成滿受一切已滅，領彼對治明觸生受，領受共有。或復彼果已成滿受。又二種受，一切已滅。唯現領受，明觸生受。于無餘依涅槃界中般涅槃時，此亦永滅。是故說言于無餘依涅槃界中，一切諸受無餘永滅。」
爾時，世尊說是語已，復告慈氏菩薩曰：「善哉，善哉！善男子！汝今善能依止圓滿最極清凈妙瑜伽道，請問如來。汝于瑜伽，已得決定，最極善巧。吾已為汝宣說圓滿最極清凈妙瑜伽道，所有一切過去、未來正等覺者，已說、當說皆亦如是。諸善男子、若善女人，皆應依此勇猛精進，當正修學！」
爾時，世尊欲重宣此義，而說頌曰：
「於法假立瑜伽中， 若行放逸失大義； 依止此法及瑜伽， 若正修行得大覺。 見有所得求免離， 若謂此見為得法， 慈氏彼去瑜伽遠， 譬如大地與虛空。 利生堅固而不作， 悟已勤修利有情， 智者作此窮劫量， 便得最上離染喜。 若人為欲而說法， 彼名舍欲還取欲， 愚癡得法無價寶， 反更遊行而乞丐。 于諍諠
【現代漢語翻譯】 現代漢語譯本
四者，是果報尚未完全成熟時所感受的粗重之苦。果報已經成熟時所感受的，指的是現在正在感受的果報。果報尚未成熟時所感受的，指的是未來因緣所生的果報。這些果報境界的感受，也有四種：一是依持受，二是資具受，三是受用受，四是顧戀受。
在有餘依涅槃界（Sa-upādisesa-nirvāna-dhātu）中，果報尚未成熟的感受全部滅盡，領受那對治煩惱的明觸所生的感受，領受這種共同的感受。或者，領受那果報已經成熟的感受。又有兩種感受，也全部滅盡。只有現在領受的明觸所生的感受。在無餘依涅槃界（An-upādisesa-nirvāna-dhātu）中般涅槃（Parinirvana）時，這種感受也永遠滅盡。所以說，在無餘依涅槃界中，一切諸受都無餘地永遠滅盡。
這時，世尊說完這些話后，又告訴慈氏菩薩（Maitreya Bodhisattva）說：『好啊，好啊！善男子！你現在能夠很好地依止圓滿最極清凈的妙瑜伽道，請問如來（Tathagata）。你對於瑜伽（Yoga），已經得到了決定性的認識，非常善巧。我已經為你宣說了圓滿最極清凈的妙瑜伽道，所有一切過去、未來正等覺者（Sammasambuddha），已經說過的、將要說的，都也是這樣。諸位善男子、善女人，都應該依此勇猛精進，應當正確地修學！』
這時，世尊想要再次宣說這個道理，就說了偈頌： 『在法上假立的瑜伽中，如果行為放逸就會失去大的意義；依止此法及瑜伽，如果正確修行就能得到大覺悟。
見到有所得而求免離，如果認為這種見解是得到了法，慈氏（Maitreya）啊，那人離瑜伽（Yoga）就很遠了，譬如大地與虛空。
利益眾生要堅定而不妄作，覺悟後勤奮修行利益有情，智者這樣做窮盡劫數，便能得到最上離染的喜悅。
如果有人爲了慾望而說法，那他就是捨棄了慾望又去追求慾望，愚癡的人得到了無價的法寶，反而更加赤身裸體去乞討。
對於爭論喧囂，
【English Translation】 English version Fourth, the coarse and heavy sensations are experienced when the fruition is not yet fully mature. Experiencing the fruition that has already matured refers to the present experience. Experiencing the fruition that has not yet matured refers to the future fruition arising from causes. These sensations of the fruition realm are also of four kinds: first, the sensation of reliance; second, the sensation of requisites; third, the sensation of enjoyment; fourth, the sensation of attachment. In the Sa-upādisesa-nirvāna-dhātu (Nirvana realm with remainder), all sensations of the fruition that has not yet matured are completely extinguished, experiencing the sensation born of clear contact that counteracts afflictions, experiencing this shared sensation. Or, experiencing the sensation of the fruition that has already matured. Furthermore, two kinds of sensations are also completely extinguished. Only the sensation born of clear contact is experienced in the present. When entering Parinirvana (complete Nirvana) in the An-upādisesa-nirvāna-dhātu (Nirvana realm without remainder), this is also permanently extinguished. Therefore, it is said that in the An-upādisesa-nirvāna-dhātu, all sensations are extinguished completely without remainder. At that time, after the World-Honored One (Bhagavan) spoke these words, he further said to Maitreya Bodhisattva (Maitreya Bodhisattva): 'Excellent, excellent! Good man! You are now able to rely well on the perfect, most supremely pure, wonderful Yoga path, and ask questions of the Tathagata (Tathagata). You have already attained a decisive understanding of Yoga (Yoga), and are extremely skillful. I have already proclaimed to you the perfect, most supremely pure, wonderful Yoga path; all past and future Sammasambuddhas (Sammasambuddha), what they have said and will say, are also like this. All good men and good women should rely on this with courageous diligence, and should correctly study and practice!' At that time, the World-Honored One, desiring to reiterate this meaning, spoke in verse: 'In the Yoga (Yoga) provisionally established in the Dharma, if one acts with negligence, one will lose great meaning; relying on this Dharma and Yoga, if one practices correctly, one will attain great enlightenment. Seeing something to be gained and seeking liberation, if one thinks this view is attaining the Dharma, Maitreya (Maitreya), that person is far from Yoga (Yoga), like the earth and the sky. Benefiting beings with steadfastness and without fabrication, after awakening, diligently cultivate benefiting sentient beings, the wise one doing this for countless eons, will then attain the supreme joy of being free from defilement. If someone speaks the Dharma for the sake of desire, that person is abandoning desire and then pursuing desire, a foolish person obtains a priceless Dharma treasure, but instead becomes naked and begs. Regarding disputes and clamor,
雜戲論著， 應舍發起上精進， 為度諸天及世間， 於此瑜伽汝當學！」
爾時，慈氏菩薩復白佛言：「世尊！於是解深密法門中，當何名此教？我當云何奉持？」
佛告慈氏菩薩曰：「善男子！此名瑜伽了義之教，於此瑜伽了義之教汝當奉持。」
說此瑜伽了義教時，于大會中，有六百千眾生，發阿耨多羅三藐三菩提心；三百千聲聞，遠塵離垢，于諸法中，得法眼凈；一百五十千聲聞，諸漏永盡，心得解脫；七十五千菩薩，獲得廣大瑜伽作意。
解深密經卷第三 大正藏第 16 冊 No. 0676 解深密經
解深密經卷第四
大唐三藏法師玄奘奉 詔譯
地波羅蜜多品第七
爾時，觀自在菩薩白佛言：「世尊！如佛所說菩薩十地，所謂極喜地、離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地；復說佛地為第十一。如是諸地，幾種清凈？幾分所攝？」
爾時，世尊告觀自在菩薩曰：「善男子！當知諸地四種清凈、十一分攝？
「云何名為四種清凈能攝諸地？謂增上意樂清凈攝於初地；增上戒清凈攝第二地；增上心清凈攝第三地；增上慧清凈於後后地轉勝妙故，當知能攝從第四地乃至佛地。善男子！
【現代漢語翻譯】 現代漢語譯本：
應捨棄雜亂的戲論著作，發起最上的精進，爲了度化諸天和世間眾生，你們應當學習這瑜伽（Yoga，意為相應、結合）！'
這時，慈氏菩薩（Maitreya Bodhisattva，未來佛）再次對佛說：'世尊！在這《解深密經》的法門中，應當如何稱呼這個教法？我應當如何奉持？'
佛告訴慈氏菩薩說：'善男子！這名為瑜伽了義之教（Yoga teaching of ultimate meaning），對於這瑜伽了義之教，你應當奉持。'
在宣說這瑜伽了義教時，在大會中，有六十萬眾生，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）；三十萬聲聞（Śrāvaka，聽聞佛法而悟道者），遠離塵垢，在諸法中，得到了法眼凈（Dharma-cakṣus，證悟佛法的清凈之眼）；十五萬聲聞，各種煩惱都已斷盡，內心得到解脫；七萬五千菩薩，獲得了廣大的瑜伽作意（Yoga practice）。'
《解深密經》卷第三 《大正藏》第16冊 No. 0676 《解深密經》
《解深密經》卷第四
大唐三藏法師玄奘（Xuanzang，唐代著名譯經師）奉 詔翻譯
地波羅蜜多品第七（Chapter on the Perfection of the Earth）
這時，觀自在菩薩（Avalokiteśvara Bodhisattva，觀音菩薩）對佛說：'世尊！如佛所說的菩薩十地（Ten Bhūmis of Bodhisattvas），即極喜地（Pramuditā-bhūmi，歡喜地）、離垢地（Vimalā-bhūmi，離垢地）、發光地（Prabhākarī-bhūmi，發光地）、焰慧地（Arciṣmatī-bhūmi，焰慧地）、極難勝地（Sudurjayā-bhūmi，極難勝地）、現前地（Abhimukhī-bhūmi，現前地）、遠行地（Dūraṅgamā-bhūmi，遠行地）、不動地（Acalā-bhūmi，不動地）、善慧地（Sādhumatī-bhūmi，善慧地）、法雲地（Dharmameghā-bhūmi，法雲地）；又說佛地為第十一。像這樣的諸地，有幾種清凈？由幾部分所包含？'
這時，世尊告訴觀自在菩薩說：'善男子！應當知道諸地有四種清凈，由十一部分所包含。'
'什麼叫做四種清凈能夠包含諸地？所謂增上意樂清凈（Adhyāśaya-viśuddhi，殊勝意樂清凈）包含初地；增上戒清凈（Adhiśīla-viśuddhi，殊勝戒清凈）包含第二地；增上心清凈（Adhicitta-viśuddhi，殊勝心清凈）包含第三地；增上慧清凈（Adhiprajñā-viśuddhi，殊勝慧清凈）在後面的地中越來越殊勝，所以，應當知道能夠包含從第四地乃至佛地。
善男子！'
【English Translation】 English version: 『Abandon miscellaneous treatises and initiate supreme diligence. To liberate the gods and the world, you should study this Yoga (Yoga, meaning union or connection)!』
At that time, Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha) again said to the Buddha: 『World Honored One! In this Dharma gate of the Saṃdhinirmocana Sūtra, what should this teaching be called? How should I uphold it?』
The Buddha told Maitreya Bodhisattva: 『Good man! This is called the Yoga teaching of ultimate meaning. You should uphold this Yoga teaching of ultimate meaning.』
When this Yoga teaching of ultimate meaning was being expounded, in the great assembly, six hundred thousand beings generated the mind of Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete and perfect enlightenment); three hundred thousand Śrāvakas (Śrāvaka, those who attain enlightenment by hearing the Buddha's teachings) were far from dust and defilement, and in all dharmas, they obtained the Dharma-cakṣus (Dharma-cakṣus, the pure eye of Dharma realization); one hundred and fifty thousand Śrāvakas had completely exhausted all outflows and their minds were liberated; seventy-five thousand Bodhisattvas obtained vast Yoga practice.
Saṃdhinirmocana Sūtra, Volume 3 Taishō Tripiṭaka, Volume 16, No. 0676, Saṃdhinirmocana Sūtra
Saṃdhinirmocana Sūtra, Volume 4
Translated under Imperial Order by the Tang Dynasty Tripiṭaka Master Xuanzang (Xuanzang, a famous translator of scriptures in the Tang Dynasty)
Chapter 7: The Bhūmi-Pāramitā (Chapter on the Perfection of the Earth)
At that time, Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva, the Bodhisattva of Compassion) said to the Buddha: 『World Honored One! As the Buddha has spoken of the Ten Bhūmis of Bodhisattvas (Ten Bhūmis of Bodhisattvas), namely, Pramuditā-bhūmi (Pramuditā-bhūmi, the Joyful Ground), Vimalā-bhūmi (Vimalā-bhūmi, the Stainless Ground), Prabhākarī-bhūmi (Prabhākarī-bhūmi, the Luminous Ground), Arciṣmatī-bhūmi (Arciṣmatī-bhūmi, the Radiant Ground), Sudurjayā-bhūmi (Sudurjayā-bhūmi, the Very Difficult to Conquer Ground), Abhimukhī-bhūmi (Abhimukhī-bhūmi, the Manifest Ground), Dūraṅgamā-bhūmi (Dūraṅgamā-bhūmi, the Far-Reaching Ground), Acalā-bhūmi (Acalā-bhūmi, the Immovable Ground), Sādhumatī-bhūmi (Sādhumatī-bhūmi, the Ground of Good Wisdom), and Dharmameghā-bhūmi (Dharmameghā-bhūmi, the Cloud of Dharma Ground); and also the Buddha-bhūmi is said to be the eleventh. How many kinds of purity do these grounds have? By how many parts are they encompassed?』
At that time, the World Honored One said to Avalokiteśvara Bodhisattva: 『Good man! You should know that the grounds have four kinds of purity and are encompassed by eleven parts.』
『What are the four kinds of purity that can encompass the grounds? Namely, Adhyāśaya-viśuddhi (Adhyāśaya-viśuddhi, purity of superior intention) encompasses the first ground; Adhiśīla-viśuddhi (Adhiśīla-viśuddhi, purity of superior morality) encompasses the second ground; Adhicitta-viśuddhi (Adhicitta-viśuddhi, purity of superior mind) encompasses the third ground; Adhiprajñā-viśuddhi (Adhiprajñā-viśuddhi, purity of superior wisdom) becomes increasingly superior in the later grounds, so you should know that it can encompass from the fourth ground up to the Buddha-bhūmi. Good man!』
當知如是四種清凈普攝諸地。
「云何名為十一種分能攝諸地？謂諸菩薩先於勝解行地，依十法行，極善修習勝解忍故，超過彼地，證入菩薩正性離生。彼諸菩薩由是因緣，此分圓滿。而未能于微細毀犯誤現行中正知而行，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能得世間圓滿、等持、等至及圓滿聞持陀羅尼，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能令隨所獲得菩提分法，多修習住，心未能捨諸等至愛及與法愛，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能于諸諦道理如實觀察，又未能于生死涅槃棄捨一向背趣作意，又未能修方便所攝菩提分法，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能于生死流轉如實觀察，又由於彼多生厭故，未能多住無相作意，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能令無相作意、無缺、無間、多修習住，由是因緣，於此分中猶未圓滿。為令此分得圓滿
【現代漢語翻譯】 現代漢語譯本：應當知道，像這樣四種清凈能夠普遍地涵蓋各個階段（地）。
『什麼叫做十一種分位能夠涵蓋各個階段（地）呢？ 也就是，各位菩薩首先在勝解行地（Adhimukticaryābhūmi，通過勝解而修行的階段），依靠十法行（dharma-caryā，如書寫、供養等十種修行方法），極其認真地修習勝解忍（adhimukti-kṣānti，通過勝解產生的忍耐），因此超越那個階段，證入菩薩正性離生（bodhisattva-niyāma-avakrānti，菩薩進入不會退轉的階段）。那些菩薩因為這個原因，這個分位就圓滿了。但是還不能在細微的毀犯錯誤顯現的時候，做到正確地覺知並且如法而行，因為這個原因，在這個分位中還沒有圓滿。爲了讓這個分位得到圓滿，精勤地修行就能夠證得，那些菩薩因為這個原因，這個分位就圓滿了。但是還沒有能夠得到世間的圓滿禪定（samādhi）、等持（samāpatti）、等至（samāpatti），以及圓滿的聞持陀羅尼（dhāraṇī，總持法門），因為這個原因，在這個分位中還沒有圓滿。爲了讓這個分位得到圓滿，精勤地修行就能夠證得，那些菩薩因為這個原因，這個分位就圓滿了。但是還沒有能夠讓自己所獲得的菩提分法（bodhi-pakṣa-dharma，幫助證悟的法），多多地修習安住，內心還不能捨棄對各種禪定之愛的執著以及對法的愛戀，因為這個原因，在這個分位中還沒有圓滿。爲了讓這個分位得到圓滿，精勤地修行就能夠證得，那些菩薩因為這個原因，這個分位就圓滿了。但是還沒有能夠對諸諦道理（satya，四聖諦的道理）如實地觀察，又還沒有能夠對於生死涅槃（saṃsāra-nirvāṇa）棄捨一味地背離和趣向的作意，又還沒有能夠修習方便所攝的菩提分法，因為這個原因，在這個分位中還沒有圓滿。爲了讓這個分位得到圓滿，精勤地修行就能夠證得，那些菩薩因為這個原因，這個分位就圓滿了。但是還沒有能夠對生死流轉（saṃsāra）如實地觀察，又因為對於生死流轉過多地產生厭惡，所以不能夠多多地安住于無相作意（animitta-manasikāra，不執著于相的思維），因為這個原因，在這個分位中還沒有圓滿。爲了讓這個分位得到圓滿，精勤地修行就能夠證得，那些菩薩因為這個原因，這個分位就圓滿了。但是還沒有能夠讓無相作意做到沒有缺失、沒有間斷、多多地修習安住，因為這個原因，在這個分位中還沒有圓滿。爲了讓這個分位得到圓滿』
【English Translation】 English version: Know that these four kinds of purity thus universally encompass all the stages (bhūmi).
'What are the eleven divisions that encompass all the stages (bhūmi)? It is when Bodhisattvas, first in the Adhimukticaryābhūmi (stage of practice through conviction), rely on the ten dharma-caryā (practices, such as writing, making offerings, etc.), and cultivate the adhimukti-kṣānti (patience born of conviction) extremely well, thereby surpassing that stage and entering the Bodhisattva-niyāma-avakrānti (the stage where Bodhisattvas are assured of non-retrogression). Because of this reason, those Bodhisattvas complete this division. However, they are still unable to be mindful and act correctly when subtle transgressions and errors manifest, and for this reason, they are not yet complete in this division. To complete this division, they diligently cultivate and are able to attain it, and because of this reason, those Bodhisattvas complete this division. However, they have not yet attained worldly perfect samādhi (concentration), samāpatti (attainment), samāpatti, and perfect dhāraṇī (retentive memory of teachings), and for this reason, they are not yet complete in this division. To complete this division, they diligently cultivate and are able to attain it, and because of this reason, those Bodhisattvas complete this division. However, they have not yet been able to dwell in the bodhi-pakṣa-dharma (factors conducive to enlightenment) that they have attained, cultivating them extensively, and their minds have not been able to relinquish attachment to the love of various samāpatti and the love of dharma, and for this reason, they are not yet complete in this division. To complete this division, they diligently cultivate and are able to attain it, and because of this reason, those Bodhisattvas complete this division. However, they have not yet been able to observe the principles of the satya (truths, the Four Noble Truths) as they truly are, and they have not yet been able to abandon the one-sided aversion and inclination towards saṃsāra-nirvāṇa (cyclic existence and liberation), and they have not yet been able to cultivate the bodhi-pakṣa-dharma encompassed by skillful means, and for this reason, they are not yet complete in this division. To complete this division, they diligently cultivate and are able to attain it, and because of this reason, those Bodhisattvas complete this division. However, they have not yet been able to observe saṃsāra (cyclic existence) as it truly is, and because they have too much aversion towards it, they have not been able to dwell extensively in animitta-manasikāra (thought free from signs), and for this reason, they are not yet complete in this division. To complete this division, they diligently cultivate and are able to attain it, and because of this reason, those Bodhisattvas complete this division. However, they have not yet been able to make animitta-manasikāra complete, uninterrupted, and extensively cultivated, and for this reason, they are not yet complete in this division. To complete this division'
故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能于無相住中舍離功用，又未能得於相自在，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能于異名眾相、訓詞差別、一切品類宣說法中，得大自在，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能得圓滿法身現前證受，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，彼諸菩薩由是因緣，此分圓滿。而未能得遍於一切所知境界無著、無礙、妙智、妙見，由是因緣，於此分中猶未圓滿。為令此分得圓滿故，精勤修習便能證得，由是因緣，此分圓滿。此分滿故，於一切分皆得圓滿。善男子！當知如是十一種分普攝諸地。」
觀自在菩薩復白佛言：「世尊！何緣最初名極喜地？乃至何緣說名佛地？」
佛告觀自在菩薩曰：「善男子！成就大義，得未曾得出世間心，生大歡喜，是故最初名極喜地。遠離一切微細犯戒，是故第二名離垢地。由彼所得三摩地及聞持陀羅尼，能為無量智光依止，是故第三名發光地。由彼所得菩提分法，燒諸煩惱，智如火焰，是故第四名焰慧地。由即于彼菩提分法，方便修習最極
【現代漢語翻譯】 現代漢語譯本：因此，精進勤勉地修習便能證得，那些菩薩由此因緣，此部分圓滿。然而未能于無相的安住中舍離功用，又未能獲得對於相的自在，由此因緣，於此部分中尚未圓滿。爲了令此部分得以圓滿，精進勤勉地修習便能證得，那些菩薩由此因緣，此部分圓滿。然而未能于異名眾相、訓詞差別、一切品類的宣說法中，獲得大自在，由此因緣，於此部分中尚未圓滿。爲了令此部分得以圓滿，精進勤勉地修習便能證得，那些菩薩由此因緣，此部分圓滿。然而未能獲得圓滿法身現前證受，由此因緣，於此部分中尚未圓滿。爲了令此部分得以圓滿，精進勤勉地修習便能證得，那些菩薩由此因緣，此部分圓滿。然而未能獲得遍於一切所知境界的無著、無礙、妙智、妙見，由此因緣，於此部分中尚未圓滿。爲了令此部分得以圓滿，精進勤勉地修習便能證得，由此因緣，此部分圓滿。此部分圓滿的緣故，於一切部分皆得圓滿。善男子！應當知道像這樣的十一種部分普遍攝持諸地。
觀自在菩薩（Avalokiteśvara Bodhisattva）又對佛說：『世尊！什麼因緣最初名為極喜地（Pramudita Bhumi）？乃至什麼因緣說名為佛地（Buddha Bhumi）？』
佛告訴觀自在菩薩（Avalokiteśvara Bodhisattva）說：『善男子！成就大義，獲得未曾得過的出世間心，生起大歡喜，因此最初名為極喜地（Pramudita Bhumi）。遠離一切微細的犯戒，因此第二名為離垢地（Vimala Bhumi）。由於他所獲得的三摩地（Samadhi）及聞持陀羅尼（Dharani），能為無量智光所依止，因此第三名為發光地（Prabhakari Bhumi）。由於他所獲得的菩提分法（Bodhipaksa-dharma），焚燒諸煩惱，智慧如火焰，因此第四名為焰慧地（Arcismati Bhumi）。由於即于那些菩提分法（Bodhipaksa-dharma），方便修習最極
【English Translation】 English version: Therefore, diligent and assiduous practice enables one to attain, and those Bodhisattvas, due to this cause, perfect this aspect. However, being unable to relinquish effort in dwelling in the absence of characteristics, and also being unable to attain freedom regarding characteristics, due to this cause, they are not yet perfect in this aspect. In order to perfect this aspect, diligent and assiduous practice enables one to attain, and those Bodhisattvas, due to this cause, perfect this aspect. However, being unable to attain great freedom in expounding the Dharma through various names, diverse characteristics, differences in teachings, and all categories, due to this cause, they are not yet perfect in this aspect. In order to perfect this aspect, diligent and assiduous practice enables one to attain, and those Bodhisattvas, due to this cause, perfect this aspect. However, being unable to attain the perfect Dharmakaya (Dharmakaya) and directly realize it, due to this cause, they are not yet perfect in this aspect. In order to perfect this aspect, diligent and assiduous practice enables one to attain, and those Bodhisattvas, due to this cause, perfect this aspect. However, being unable to attain unobstructed, unimpeded, wondrous wisdom and wondrous vision throughout all knowable realms, due to this cause, they are not yet perfect in this aspect. In order to perfect this aspect, diligent and assiduous practice enables one to attain, and due to this cause, this aspect is perfected. Because this aspect is perfected, all aspects are perfected. Good man! You should know that these eleven aspects universally encompass all the Bhumis (Bhumis).'
Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva) further said to the Buddha: 'World Honored One! What is the cause for the initial name Pramudita Bhumi (Pramudita Bhumi)? And what is the cause for being called Buddha Bhumi (Buddha Bhumi)?'
The Buddha said to Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva): 'Good man! Accomplishing great meaning, obtaining an unprecedented transcendental mind, and generating great joy, therefore it is initially named Pramudita Bhumi (Pramudita Bhumi). Being far from all subtle transgressions, therefore the second is named Vimala Bhumi (Vimala Bhumi). Because the Samadhi (Samadhi) and Dharani (Dharani) obtained by him can be relied upon by immeasurable wisdom light, therefore the third is named Prabhakari Bhumi (Prabhakari Bhumi). Because the Bodhipaksa-dharma (Bodhipaksa-dharma) obtained by him burns away all afflictions, and wisdom is like a flame, therefore the fourth is named Arcismati Bhumi (Arcismati Bhumi). Because of the convenient and supreme practice of those Bodhipaksa-dharma (Bodhipaksa-dharma),
艱難，方得自在，是故第五名極難勝地。現前觀察諸行流轉，又于無相多修作意方現在前，是故第六名現前地。能遠證入無缺無間無相作意，與清凈地共相鄰接，是故第七名遠行地。由於無相得無功用，于諸相中不為現行煩惱所動，是故第八名不動地。於一切種說法自在，獲得無罪廣大智慧，是故第九名善慧地。粗重之身，廣如虛空，法身圓滿，譬如大云，皆能遍覆，是故第十名法雲地。永斷最極微細煩惱及所知障，無著無礙，於一切種所知境界，現正等覺，故第十一說名佛地。」
觀自在菩薩復白佛言：「於此諸地有幾愚癡、有幾粗重為所對治？」
佛告觀自在菩薩曰：「善男子！此諸地中有二十二種愚癡、十一種粗重為所對治。謂于初地有二愚癡：一者、執著補特伽羅及法愚癡，二者、惡趣雜染愚癡；及彼粗重為所對治。于第二地有二愚癡：一者、微細誤犯愚癡，二者、種種業趣愚癡；及彼粗重為所對治。于第三地有二愚癡：一者、欲貪愚癡，二者、圓滿聞持陀羅尼愚癡；及彼粗重為所對治。于第四地有二愚癡：一者、等至愛愚癡，二者、法愛愚癡；及彼粗重為所對治。于第五地有二愚癡：一者、一向作意棄背生死愚癡，二者、一向作意趣向涅槃愚癡；及彼粗重為所對治。于第六地有二愚癡：一者、
【現代漢語翻譯】 現代漢語譯本： 歷經艱難才能獲得自在，因此第五地名為極難勝地。能夠清楚地觀察諸行（samskara）的流轉，並且在無相（animitta）的境界中多多修習作意（manaskara），才能使現前地（Abhimukhi）顯現，因此第六地名為現前地。能夠遠離並證入沒有缺失、沒有間斷的無相作意，與清凈地（Nirmala-bhumi）緊密相鄰，因此第七地名為遠行地。由於在無相的境界中獲得無功用（anabhoga），在各種現象中不被現行的煩惱所動搖，因此第八地名為不動地。對於一切種類的說法都能自在運用，獲得沒有罪過的廣大智慧，因此第九地名為善慧地。粗重的身體，廣大如同虛空，法身（Dharmakaya）圓滿，譬如巨大的雲朵，能夠普遍覆蓋一切，因此第十地名為法雲地。永遠斷除最極微細的煩惱以及所知障（jneyavarana），沒有執著，沒有障礙，對於一切種類的所知境界，都能現證正等覺（abhisambuddha），所以第十一地被稱為佛地（Buddha-bhumi）。
觀自在菩薩（Avalokitesvara）再次對佛說：『在這諸地中，有幾種愚癡（moha）、有幾種粗重（dausthulya）需要對治？』
佛告訴觀自在菩薩說：『善男子！在這諸地中，有二十二種愚癡、十一種粗重需要對治。在初地（prthivi-bhumi）中有兩種愚癡：第一種是執著補特伽羅（pudgala，有情）以及法的愚癡，第二種是惡趣雜染的愚癡；以及與這些相應的粗重需要對治。在第二地（Vimala-bhumi）中有兩種愚癡：第一種是微細的誤犯的愚癡，第二種是種種業趣的愚癡；以及與這些相應的粗重需要對治。在第三地（Prabhakari-bhumi）中有兩種愚癡：第一種是欲貪的愚癡，第二種是圓滿聞持陀羅尼（dharani）的愚癡；以及與這些相應的粗重需要對治。在第四地（Arcismati-bhumi）中有兩種愚癡：第一種是等至愛的愚癡，第二種是法愛的愚癡；以及與這些相應的粗重需要對治。在第五地（Sudurjaya-bhumi）中有兩種愚癡：第一種是一味地想要棄背生死的愚癡，第二種是一味地想要趣向涅槃（nirvana）的愚癡；以及與這些相應的粗重需要對治。在第六地（Abhimukhi-bhumi）中有兩種愚癡：第一種是……』
【English Translation】 English version: Having endured hardship, one attains freedom, hence the fifth stage is named the 'Extremely Difficult to Conquer Stage' (Sudurjaya-bhumi). By directly observing the flow of all actions (samskara), and by diligently cultivating intention (manaskara) in the realm of the signless (animitta), the 'Manifest Stage' (Abhimukhi) appears, hence the sixth stage is named the 'Manifest Stage'. Being able to remotely realize the flawless and uninterrupted intention of the signless, and closely adjacent to the 'Pure Stage' (Nirmala-bhumi), hence the seventh stage is named the 'Far-Reaching Stage' (Duramgama). Because of attaining effortlessness (anabhoga) in the signless realm, and not being moved by currently arising afflictions amidst all phenomena, hence the eighth stage is named the 'Immovable Stage' (Acala). Being free in expounding all kinds of teachings, and attaining faultless and vast wisdom, hence the ninth stage is named the 'Stage of Good Wisdom' (Sadhumati). The gross body, vast like space, the Dharmakaya (Dharmakaya) is complete, like a great cloud, able to universally cover everything, hence the tenth stage is named the 'Cloud of Dharma Stage' (Dharmamegha). Eternally severing the most subtle afflictions and the obscurations of knowledge (jneyavarana), without attachment or hindrance, and directly and completely awakening (abhisambuddha) to all kinds of knowable realms, hence the eleventh stage is called the 'Buddha Stage' (Buddha-bhumi).
The Bodhisattva Avalokitesvara (Avalokitesvara) then said to the Buddha, 'In these stages, how many kinds of ignorance (moha) and how many kinds of coarseness (dausthulya) are there that need to be counteracted?'
The Buddha told the Bodhisattva Avalokitesvara, 'Good son! In these stages, there are twenty-two kinds of ignorance and eleven kinds of coarseness that need to be counteracted. In the first stage (prthivi-bhumi), there are two kinds of ignorance: the first is the ignorance of clinging to the pudgala (pudgala, sentient being) and the dharma, and the second is the ignorance of the defilement of the evil realms; and the corresponding coarseness needs to be counteracted. In the second stage (Vimala-bhumi), there are two kinds of ignorance: the first is the ignorance of subtle transgressions, and the second is the ignorance of various karmic tendencies; and the corresponding coarseness needs to be counteracted. In the third stage (Prabhakari-bhumi), there are two kinds of ignorance: the first is the ignorance of desire and greed, and the second is the ignorance of perfectly retaining the dharani (dharani); and the corresponding coarseness needs to be counteracted. In the fourth stage (Arcismati-bhumi), there are two kinds of ignorance: the first is the ignorance of love for samadhi, and the second is the ignorance of love for the Dharma; and the corresponding coarseness needs to be counteracted. In the fifth stage (Sudurjaya-bhumi), there are two kinds of ignorance: the first is the ignorance of exclusively intending to abandon birth and death, and the second is the ignorance of exclusively intending to approach nirvana (nirvana); and the corresponding coarseness needs to be counteracted. In the sixth stage (Abhimukhi-bhumi), there are two kinds of ignorance: the first is...'
現前觀察諸行流轉愚癡，二者、相多現行愚癡；及彼粗重為所對治。于第七地有二愚癡：一者、微細相現行愚癡，二者一向無相作意方便愚癡；及彼粗重為所對治。于第八地有二愚癡：一者、于無相作功用愚癡，二者、于相自在愚癡；及彼粗重為所對治。于第九地有二愚癡：一者、于無量說法、無量法句文字、後後慧辯陀羅尼自在愚癡，二者辯才自在愚癡；及彼粗重為所對治。于第十地有二愚癡：一者、大神通愚癡，二者、悟入微細秘密愚癡；及彼粗重為所對治。于如來地有二愚癡：一者、於一切所知境界極微細著愚癡，二者、極微細礙愚癡；及彼粗重為所對治。
「善男子！由此二十二種愚癡及十一種粗重故，安立諸地；而阿耨多羅三藐三菩提離彼繫縛。」
觀自在菩薩復白佛言：「世尊！阿耨多羅三藐三菩提甚奇希有，乃至成就大利大果，令諸菩薩能破如是大愚癡羅網，能越如是大粗重稠林，現前證得阿耨多羅三藐三菩提。」
觀自在菩薩復白佛言：「世尊！如是諸地，幾種殊勝之所安立？」
佛告觀自在菩薩曰：「善男子！略有八種：一者、增上意樂清凈；二者、心清凈；三者、悲清凈；四者、到彼岸清凈；五者、見佛供養承事清凈；六者、成熟有情清凈；七者、生清凈；八者、威德
【現代漢語翻譯】 現代漢語譯本 現在觀察諸行流轉的愚癡，以及現前顯現的愚癡，這兩種愚癡中，以後者（現前顯現的愚癡）為主；並且以其粗重作為對治的對象。在第七地有二種愚癡：一是微細的相顯現的愚癡，二是一味地進行無相作意的方便愚癡；並且以其粗重作為對治的對象。在第八地有二種愚癡：一是對無相作功用的愚癡，二是對相自在的愚癡；並且以其粗重作為對治的對象。在第九地有二種愚癡：一是對無量說法、無量法句文字、後後慧辯才、陀羅尼（Dharani，總持）自在的愚癡，二是對辯才自在的愚癡；並且以其粗重作為對治的對象。在第十地有二種愚癡：一是大神通的愚癡，二是悟入微細秘密的愚癡；並且以其粗重作為對治的對象。在如來地有二種愚癡：一是對一切所知境界極微細執著的愚癡，二是極微細障礙的愚癡；並且以其粗重作為對治的對象。
『善男子！由於這二十二種愚癡和十一種粗重，才安立了諸地；而阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）是遠離這些繫縛的。』
觀自在菩薩（Avalokiteśvara Bodhisattva）又對佛說：『世尊！阿耨多羅三藐三菩提真是稀有難得，乃至能成就大利益和大果報，使諸位菩薩能夠破除這樣大的愚癡羅網，能夠超越這樣大的粗重稠林，現前證得阿耨多羅三藐三菩提。』
觀自在菩薩又對佛說：『世尊！這樣的諸地，是由幾種殊勝的條件所安立的呢？』
佛告訴觀自在菩薩說：『善男子！大概有八種：一是增上意樂清凈；二是心清凈；三是悲清凈；四是到達彼岸清凈；五是見佛供養承事清凈；六是成熟有情清凈；七是生清凈；八是威德清凈。』
【English Translation】 English version Now, observing the flow of all phenomena with ignorance, these two, the ignorance that is manifestly present, with the latter (manifestly present ignorance) being predominant; and its coarseness is what is counteracted. In the seventh Bhumi (stage of Bodhisattva path), there are two kinds of ignorance: one is the ignorance of subtle appearances, and the other is the ignorance of expedient means that single-mindedly focuses on the absence of characteristics; and its coarseness is what is counteracted. In the eighth Bhumi, there are two kinds of ignorance: one is the ignorance of effort in the absence of characteristics, and the other is the ignorance of freedom regarding characteristics; and its coarseness is what is counteracted. In the ninth Bhumi, there are two kinds of ignorance: one is the ignorance of freedom regarding limitless teachings, limitless phrases and words of the Dharma, subsequent wisdom and eloquence, and Dharani (total retention); and the other is the ignorance of freedom regarding eloquence; and its coarseness is what is counteracted. In the tenth Bhumi, there are two kinds of ignorance: one is the ignorance of great supernormal powers, and the other is the ignorance of realizing subtle secrets; and its coarseness is what is counteracted. In the Tathagata (Buddha) Bhumi, there are two kinds of ignorance: one is the ignorance of extremely subtle attachment to all knowable realms, and the other is the ignorance of extremely subtle obstructions; and its coarseness is what is counteracted.
'Good man! It is due to these twenty-two kinds of ignorance and eleven kinds of coarseness that the Bhumis are established; and Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) is free from these bonds.'
Avalokiteśvara Bodhisattva (The Bodhisattva Who Perceives the Sounds of the World) then said to the Buddha: 'World Honored One! Anuttara-samyak-sambodhi is truly rare and wonderful, even to the point of accomplishing great benefits and great rewards, enabling all Bodhisattvas to break through such a great net of ignorance, to transcend such a great thicket of coarseness, and to directly realize Anuttara-samyak-sambodhi.'
Avalokiteśvara Bodhisattva then said to the Buddha: 'World Honored One! By what kinds of superior qualities are these Bhumis established?'
The Buddha said to Avalokiteśvara Bodhisattva: 'Good man! There are approximately eight kinds: first, purity of heightened intention; second, purity of mind; third, purity of compassion; fourth, purity of reaching the other shore; fifth, purity of seeing, making offerings to, and serving the Buddhas; sixth, purity of maturing sentient beings; seventh, purity of birth; eighth, purity of majestic virtue.'
清凈。
「善男子！于初地中，所有增上意樂清凈，乃至威德清凈；後後諸地乃至佛地，所有增上意樂清凈，乃至威德清凈，當知彼諸清凈展轉增勝，唯于佛地除生清凈。又初地中所有功德，于上諸地平等皆有，當知自地功德殊勝。一切菩薩十地功德皆是有上，佛地功德當知無上。」
觀自在菩薩復白佛言：「世尊！何因緣故說菩薩生，于諸有生最為殊勝？」
佛告觀自在菩薩曰：「善男子！四因緣故：一者、極凈善根所集起故；二者、故意思擇力所取故；三者、悲愍濟度諸眾生故；四者、自能無染除他染故。」
觀自在菩薩復白佛言：「世尊！何因緣故說諸菩薩行廣大愿、妙愿、勝愿？」
佛告觀自在菩薩曰：「善男子！四因緣故：謂諸菩薩，能善了知涅槃樂住，堪能速證；而復棄捨速證樂住；無緣無待發大願心；為欲利益諸有情故，處多種種長時大苦。是故我說彼諸菩薩行廣大愿、妙愿、勝愿。」
觀自在菩薩復白佛言：「世尊！是諸菩薩凡有幾種所應學事？」
佛告觀自在菩薩曰：「善男子！菩薩學事略有六種：所謂佈施、持戒、忍辱、精進、靜慮、慧到彼岸。」
觀自在菩薩復白佛言：「世尊！如是六種所應學事，幾是增上戒學所攝？幾是增上心學所攝？
【現代漢語翻譯】 現代漢語譯本 清凈。
『善男子！在初地（Prathama-bhumi）中，所有增上意樂清凈，乃至威德清凈；後後諸地乃至佛地（Buddha-bhumi），所有增上意樂清凈，乃至威德清凈，應當知道這些清凈輾轉增勝，唯獨在佛地除去了生清凈。又初地中所有的功德，在上諸地平等都有，應當知道自地的功德殊勝。一切菩薩十地（Dasa-bhumi）的功德都是有上的，佛地的功德應當知道是無上的。』
觀自在菩薩（Avalokitesvara）又稟告佛說：『世尊！因為什麼緣故說菩薩的出生，在各種有生之中最為殊勝？』
佛告訴觀自在菩薩說：『善男子！因為四個原因：一是，極其清凈的善根所聚集生起的緣故；二是，因為有意識地選擇的力量所取捨的緣故；三是，因為悲憫救度各種眾生的緣故；四是，自己能夠沒有染污，並且去除他人染污的緣故。』
觀自在菩薩又稟告佛說：『世尊！因為什麼緣故說各種菩薩行廣大愿、妙愿、勝愿？』
佛告訴觀自在菩薩說：『善男子！因為四個原因：就是各種菩薩，能夠很好地了知涅槃（Nirvana）的安樂住處，堪能快速證得；卻又捨棄快速證得安樂住處；無緣無待地發起大願心；爲了利益各種有情眾生的緣故，處於多種種種長時的大苦之中。因此我說這些菩薩行廣大愿、妙愿、勝愿。』
觀自在菩薩又稟告佛說：『世尊！這些菩薩總共有幾種應該學習的事項？』
佛告訴觀自在菩薩說：『善男子！菩薩應該學習的事項略有六種：就是佈施（Dana）、持戒（Sila）、忍辱（Ksanti）、精進（Virya）、靜慮（Dhyana）、慧到彼岸（Prajna-paramita）。』
觀自在菩薩又稟告佛說：『世尊！像這樣六種應該學習的事項，哪些是增上戒學所攝？哪些是增上心學所攝？』
【English Translation】 English version Purity.
'Good man! In the first ground (Prathama-bhumi), all superior intention and joy are pure, even to majestic virtue being pure; in the subsequent grounds up to the Buddha-ground (Buddha-bhumi), all superior intention and joy are pure, even to majestic virtue being pure, it should be known that these purities increase and excel each other, only in the Buddha-ground is the purity of birth removed. Moreover, all the merits in the first ground are equally present in the upper grounds, it should be known that the merits of one's own ground are particularly excellent. All the merits of the ten grounds (Dasa-bhumi) of all Bodhisattvas are surpassable, the merits of the Buddha-ground should be known to be unsurpassed.'
Avalokitesvara Bodhisattva (Avalokitesvara) again said to the Buddha: 'World Honored One! For what reason is it said that the birth of a Bodhisattva is the most excellent among all births?'
The Buddha told Avalokitesvara Bodhisattva: 'Good man! Because of four reasons: first, because it is gathered and arises from extremely pure roots of goodness; second, because it is taken by the power of intentional selection; third, because of compassionately saving all sentient beings; fourth, because one can be without defilement and remove the defilements of others.'
Avalokitesvara Bodhisattva again said to the Buddha: 'World Honored One! For what reason is it said that all Bodhisattvas practice vast vows, wonderful vows, and supreme vows?'
The Buddha told Avalokitesvara Bodhisattva: 'Good man! Because of four reasons: that is, all Bodhisattvas are able to well understand the joy of dwelling in Nirvana (Nirvana), and are capable of quickly attaining it; yet they abandon quickly attaining the joy of dwelling; they generate a great vow without conditions or waiting; for the sake of benefiting all sentient beings, they dwell in various kinds of great suffering for a long time. Therefore, I say that these Bodhisattvas practice vast vows, wonderful vows, and supreme vows.'
Avalokitesvara Bodhisattva again said to the Buddha: 'World Honored One! How many kinds of things are there that these Bodhisattvas should learn?'
The Buddha told Avalokitesvara Bodhisattva: 'Good man! There are approximately six kinds of things that Bodhisattvas should learn: namely, giving (Dana), moral discipline (Sila), patience (Ksanti), diligence (Virya), meditative concentration (Dhyana), and wisdom that reaches the other shore (Prajna-paramita).'
Avalokitesvara Bodhisattva again said to the Buddha: 'World Honored One! Among these six kinds of things that should be learned, which are included in the superior discipline learning? Which are included in the superior mind learning?'
幾是增上慧學所攝？」
佛告觀自在菩薩曰：「善男子！當知初三，但是增上戒學所攝；靜慮一種，但是增上心學所攝；慧是增上慧學所攝；我說精進遍於一切。」
觀自在菩薩復白佛言：「世尊！如是六種所應學事，幾是福德資糧所攝？幾是智慧資糧所攝？」
佛告觀自在菩薩曰：「善男子！若增上戒學所攝者，是名福德資糧所攝；若增上慧學所攝者，是名智慧資糧所攝；我說精進、靜慮二種遍於一切。」
觀自在菩薩復白佛言：「世尊！於此六種所學事中，菩薩云何應當修學？」
佛告觀自在菩薩曰：「善男子！由五種相應當修學：一者、最初于菩薩藏波羅蜜多相應微妙正法教中，猛利信解；二者、次於十種法行，以聞、思、修所成妙智，精進修行；三者、隨護菩提之心；四者、親近真善知識；五者、無間勤修善品。」
觀自在菩薩復白佛言：「世尊！何因緣故，施設如是所應學事，但有六數？」
佛告觀自在菩薩曰：「善男子！二因緣故：一者、饒益諸有情故；二者、對治諸煩惱故。當知前三饒益有情，后三對治一切煩惱。前三饒益諸有情者，謂諸菩薩由佈施故，攝受資具饒益有情；由持戒故，不行損害逼迫惱亂，饒益有情；由忍辱故，于彼損害逼迫惱亂堪能忍受
【現代漢語翻譯】 現代漢語譯本： 『哪些屬於增上慧學所包含的？』
佛告訴觀自在菩薩（Avalokiteśvara Bodhisattva）說：『善男子！應當知道最初的三種，只是增上戒學所包含的；禪定（靜慮）這一種，只是增上心學所包含的；智慧（慧）是增上慧學所包含的；我說精進遍及一切。』
觀自在菩薩（Avalokiteśvara Bodhisattva）又對佛說：『世尊！像這樣六種應該學習的事項，哪些是福德資糧所包含的？哪些是智慧資糧所包含的？』
佛告訴觀自在菩薩（Avalokiteśvara Bodhisattva）說：『善男子！如果增上戒學所包含的，就稱為福德資糧所包含的；如果增上慧學所包含的，就稱為智慧資糧所包含的；我說精進、禪定（靜慮）這兩種遍及一切。』
觀自在菩薩（Avalokiteśvara Bodhisattva）又對佛說：『世尊！在這六種應該學習的事項中，菩薩（Bodhisattva）應該如何修學？』
佛告訴觀自在菩薩（Avalokiteśvara Bodhisattva）說：『善男子！通過五種相應來修學：第一，最初對於菩薩藏波羅蜜多（Bodhisattva Piṭaka pāramitā）相應的微妙正法教義中，產生強烈的信解；第二，其次對於十種法行，以聽聞、思考、修習所成就的妙智，精進修行；第三，隨順守護菩提之心（bodhicitta）；第四，親近真正的善知識（kalyāṇa-mitra）；第五，不間斷地勤奮修習善法。』
觀自在菩薩（Avalokiteśvara Bodhisattva）又對佛說：『世尊！因為什麼緣故，施設像這樣應該學習的事項，只有六種？』
佛告訴觀自在菩薩（Avalokiteśvara Bodhisattva）說：『善男子！因為兩種緣故：第一，爲了饒益一切有情眾生；第二，爲了對治一切煩惱。應當知道前三種饒益有情眾生，后三種對治一切煩惱。前三種饒益有情眾生，是指諸位菩薩（Bodhisattva）由於佈施的緣故，攝取資具來饒益有情眾生；由於持戒的緣故，不行損害、逼迫、惱亂，來饒益有情眾生；由於忍辱的緣故，對於那些損害、逼迫、惱亂能夠忍受。
【English Translation】 English version: 'How many are encompassed by the Adhisīla-paññā-śikṣā (superior wisdom training)?'
The Buddha said to Avalokiteśvara Bodhisattva: 'Good man! Know that the first three are encompassed only by the Adhisīla-śikṣā (superior moral training); concentration (dhyāna) alone is encompassed only by the Adhicitta-śikṣā (superior mind training); wisdom (paññā) is encompassed by the Adhisīla-paññā-śikṣā (superior wisdom training); I say that diligence pervades all.'
Avalokiteśvara Bodhisattva then said to the Buddha: 'World Honored One! Of these six things to be learned, how many are encompassed by the accumulation of merit (puṇya-saṃbhāra)? How many are encompassed by the accumulation of wisdom (jñāna-saṃbhāra)?'
The Buddha said to Avalokiteśvara Bodhisattva: 'Good man! Those encompassed by the Adhisīla-śikṣā (superior moral training) are called encompassed by the accumulation of merit (puṇya-saṃbhāra); those encompassed by the Adhisīla-paññā-śikṣā (superior wisdom training) are called encompassed by the accumulation of wisdom (jñāna-saṃbhāra); I say that diligence and concentration (dhyāna) pervade all.'
Avalokiteśvara Bodhisattva then said to the Buddha: 'World Honored One! Among these six things to be learned, how should a Bodhisattva (Bodhisattva) practice?'
The Buddha said to Avalokiteśvara Bodhisattva: 'Good man! One should practice through five correspondences: First, initially, one should have strong faith and understanding in the subtle and correct Dharma teachings corresponding to the Bodhisattva Piṭaka pāramitā (Bodhisattva Piṭaka pāramitā); second, next, one should diligently practice the ten Dharma practices with the wonderful wisdom attained through hearing, thinking, and cultivating; third, one should protect the mind of enlightenment (bodhicitta); fourth, one should be close to true good teachers (kalyāṇa-mitra); fifth, one should diligently cultivate wholesome qualities without interruption.'
Avalokiteśvara Bodhisattva then said to the Buddha: 'World Honored One! For what reason are these things to be learned established as only six in number?'
The Buddha said to Avalokiteśvara Bodhisattva: 'Good man! For two reasons: First, for the benefit of all sentient beings; second, to counteract all afflictions. Know that the first three benefit sentient beings, and the last three counteract all afflictions. The first three benefit sentient beings because the Bodhisattvas (Bodhisattva), through giving, gather resources to benefit sentient beings; through upholding precepts, they do not harm, oppress, or disturb, thus benefiting sentient beings; through patience, they are able to endure harm, oppression, and disturbance.'
，饒益有情。后三對治諸煩惱者，謂諸菩薩由精進故，雖未永伏一切煩惱，亦未永害一切隨眠，而能勇猛修諸善品，彼諸煩惱不能傾動善品加行；由靜慮故，永伏煩惱；由般若故，永害隨眠。」
觀自在菩薩復白佛言：「世尊！何因緣故，施設所餘波羅蜜多，但有四數？」
佛告觀自在菩薩曰：「善男子！由前六種波羅蜜多為助伴故。謂諸菩薩，於前三種波羅蜜多所攝有情，以諸攝事，方便善巧而攝受之，安置善品，是故我說方便善巧波羅蜜多與前三種而為助伴。若諸菩薩，于現法中煩惱多故，于修無間無有堪能，羸劣意樂故、地獄勝解故，于內心住無有堪能，于菩薩藏不能聞緣善修習故，所有靜慮，不能引發出世間慧。彼便攝受少分狹劣福德資糧，為未來世煩惱輕微，心生正愿，如是名愿波羅蜜多。由此愿故，煩惱微薄，能修精進，是故我說愿波羅蜜多與精進波羅蜜多而為助伴。若諸菩薩，親近善士，聽聞正法，如理作意為因緣故，轉劣意樂成勝意樂，亦能獲得上界勝解，如是名力波羅蜜多。由此力故，于內心住有所堪能，是故我說力波羅蜜多與靜慮波羅蜜多而為助伴。若諸菩薩，于菩薩藏，已能聞緣善修習故，能發靜慮，如是名智波羅蜜多。由此智故，堪能引發出世間慧，是故我說智波羅蜜多與慧波
【現代漢語翻譯】 現代漢語譯本：利益有情眾生。後面三種對治煩惱的方法是：菩薩因為精進的緣故，即使沒有永遠降伏一切煩惱，也沒有永遠斷除一切隨眠（煩惱的潛在狀態），但能夠勇猛地修習各種善行，這些煩惱不能動搖菩薩在善行上的努力；通過靜慮（禪定），能夠永遠降伏煩惱；通過般若（智慧），能夠永遠斷除隨眠。
觀自在菩薩（Avalokiteśvara Bodhisattva）又對佛說：『世尊！是什麼因緣，要設立其餘的波羅蜜多（pāramitā，到彼岸），卻只有四種？』
佛告訴觀自在菩薩說：『善男子！因為前面的六種波羅蜜多需要它們的幫助。菩薩對於前面三種波羅蜜多所攝受的有情，用各種攝事（四攝法），以方便善巧的方法來攝受他們，安置於善行之中，所以我說方便善巧波羅蜜多與前面三種波羅蜜多作為助伴。如果菩薩因為現在世的煩惱很多，沒有能力立刻修行，因為意樂（動機）羸弱、對地獄的理解深刻，沒有能力安住于內心，不能聽聞菩薩藏（菩薩的教法）並善加修習，所以他們的靜慮不能引發超世間的智慧。他們便攝取少分狹隘的福德資糧，爲了未來世煩惱輕微，心中生起正確的願望，這叫做愿波羅蜜多。因為這個願力的緣故，煩惱變得微薄，能夠修習精進，所以我說愿波羅蜜多與精進波羅蜜多作為助伴。如果菩薩親近善知識，聽聞正法，如理作意（如法地思考）作為因緣，將低劣的意樂轉變成殊勝的意樂，也能獲得對上界的深刻理解，這叫做力波羅蜜多。因為這個力量的緣故，對於安住于內心有所堪能，所以我說力波羅蜜多與靜慮波羅蜜多作為助伴。如果菩薩對於菩薩藏已經能夠聽聞並善加修習，能夠發起靜慮，這叫做智波羅蜜多。因為這個智慧的緣故，能夠引發超世間的智慧，所以我說智波羅蜜多與慧波
【English Translation】 English version: benefiting sentient beings. The latter three methods for counteracting afflictions are as follows: Bodhisattvas, due to diligence, even though they have not permanently subdued all afflictions, nor have they permanently eradicated all latent tendencies (anuśaya, the underlying states of afflictions), are able to vigorously cultivate various virtuous qualities. These afflictions cannot shake the Bodhisattva's efforts in virtuous conduct. Through meditative concentration (dhyāna), they can permanently subdue afflictions. Through wisdom (prajñā), they can permanently eradicate latent tendencies.
Avalokiteśvara Bodhisattva further said to the Buddha: 'World Honored One! What is the reason for establishing the remaining perfections (pāramitā), but only having four in number?'
The Buddha told Avalokiteśvara Bodhisattva: 'Good son! It is because the preceding six perfections need their assistance. Bodhisattvas, with respect to sentient beings encompassed by the preceding three perfections, use various means of gathering (saṃgrahavastu, the four means of gathering), skillfully and expediently embracing them, placing them in virtuous conduct. Therefore, I say that skillful means (upāya-kauśalya) perfection serves as an assistant to the preceding three perfections. If Bodhisattvas, due to numerous afflictions in this present life, lack the capacity for immediate practice, because of weak intention (āśaya), and a deep understanding of the lower realms, they lack the capacity to abide in the mind, and cannot hear the Bodhisattva-piṭaka (the teachings of the Bodhisattvas) and cultivate it well, therefore their meditative concentration cannot give rise to transcendent wisdom. They then gather a small and limited accumulation of merit, wishing for lighter afflictions in future lives, and generate correct aspirations in their minds. This is called aspiration (praṇidhāna) perfection. Because of this aspiration, afflictions become thin, and they are able to cultivate diligence. Therefore, I say that aspiration perfection serves as an assistant to diligence perfection. If Bodhisattvas, through associating with virtuous friends, hearing the correct Dharma, and properly directing their minds (yoniso manasikāra) as causes, transform inferior intentions into superior intentions, and are also able to gain a deep understanding of the higher realms, this is called strength (bala) perfection. Because of this strength, they have some capacity to abide in the mind. Therefore, I say that strength perfection serves as an assistant to meditative concentration perfection. If Bodhisattvas, with respect to the Bodhisattva-piṭaka, are already able to hear and cultivate it well, and are able to generate meditative concentration, this is called wisdom (jñāna) perfection. Because of this wisdom, they are capable of giving rise to transcendent wisdom. Therefore, I say that wisdom perfection serves as an assistant to wisdom (prajñā) per
羅蜜多而為助伴。」
觀自在菩薩復白佛言：「世尊！何因緣故，宣說六種波羅蜜多如是次第？」
佛告觀自在菩薩曰：「善男子！能為後後引發依故。謂諸菩薩，若於身財無所顧吝，便能受持清凈禁戒；為護禁戒，便修忍辱；修忍辱已，能發精進；發精進已，能辦靜慮；具靜慮已，便能獲得出世間慧。是故我說波羅蜜多如是次第。」
觀自在菩薩復白佛言：「世尊！如是六種波羅蜜多，各有幾種品類差別？」
佛告觀自在菩薩曰：「善男子！各有三種。施三種者：一者、法施；二者、財施；三者、無畏施。戒三種者：一者、轉舍不善戒；二者、轉生善戒；三者、轉生饒益有情戒。忍三種者：一者、耐怨害忍；二者、安受苦忍；三者、諦察法忍。精進三種者：一者、被甲精進；二者、轉生善法加行精進；三者、饒益有情加行精進。靜慮三種者：一者、無分別寂靜極寂靜無罪故，對治煩惱眾苦樂住靜慮；二者、引發功德靜慮；三者、引發饒益有情靜慮。慧三種者：一者、緣世俗諦慧；二者、緣勝義諦慧；三者、緣饒益有情慧。」
觀自在菩薩復白佛言：「世尊！何因緣故，波羅蜜多說名波羅蜜多？」
佛告觀自在菩薩曰：「善男子！五因緣故：一者、無染著故；二者、無顧戀故；
【現代漢語翻譯】 現代漢語譯本：以波羅蜜多（Pāramitā，到達彼岸）作為助伴。
觀自在菩薩（Avalokiteśvara Bodhisattva）再次對佛說：『世尊！是何因緣，宣說六種波羅蜜多如此次第？』
佛告訴觀自在菩薩說：『善男子！能為後後引發依靠的緣故。說的是諸位菩薩，如果對於身外之物和錢財沒有顧慮和吝惜，便能受持清凈的戒律；爲了守護戒律，便修習忍辱；修習忍辱之後，能發起精進；發起精進之後，能成就靜慮（Dhyāna，禪定）；具備靜慮之後，便能獲得出世間的智慧。因此我說波羅蜜多是這樣的次第。』
觀自在菩薩再次對佛說：『世尊！像這樣的六種波羅蜜多，各有幾種品類的差別？』
佛告訴觀自在菩薩說：『善男子！各有三種。佈施有三種：一是法施（Dharma-dāna，佛法的佈施）；二是財施（Āmiṣa-dāna，財物的佈施）；三是無畏施（Abhaya-dāna，使眾生遠離恐懼的佈施）。戒律有三種：一是轉舍不善戒（戒除不善行為的戒律）；二是轉生善戒（生起善行的戒律）；三是轉生饒益有情戒（生起利益眾生的戒律）。忍辱有三種：一是耐怨害忍（忍受怨恨和傷害）；二是安受苦忍（安然接受痛苦）；三是諦察法忍（如實觀察法的忍耐）。精進有三種：一是被甲精進（如同披上鎧甲般勇猛精進）；二是轉生善法加行精進（爲了生起善法而努力的精進）；三是饒益有情加行精進（爲了利益眾生而努力的精進）。靜慮有三種：一是無分別寂靜極寂靜無罪故，對治煩惱眾苦樂住靜慮（沒有分別的寂靜，極其寂靜沒有罪過，爲了對治煩惱眾苦而安樂居住的靜慮）；二是引發功德靜慮（引發功德的靜慮）；三是引發饒益有情靜慮（引發利益眾生的靜慮）。智慧有三種：一是緣世俗諦慧（緣於世俗真理的智慧）；二是緣勝義諦慧（緣于勝義真理的智慧）；三是緣饒益有情慧（緣于利益眾生的智慧）。』
觀自在菩薩再次對佛說：『世尊！是何因緣，波羅蜜多被稱為波羅蜜多？』
佛告訴觀自在菩薩說：『善男子！因為五個因緣：一是沒有染著；二是沒有顧戀；
【English Translation】 English version: With Pāramitā (Perfection, reaching the other shore) as an aid.
Avalokiteśvara Bodhisattva further said to the Buddha: 'World Honored One! What is the cause and condition for expounding the six Pāramitās in such an order?'
The Buddha told Avalokiteśvara Bodhisattva: 'Good man! It is because it can induce reliance on the subsequent ones. That is to say, if Bodhisattvas have no regard or stinginess for their body and wealth, they can uphold pure precepts; to protect the precepts, they cultivate forbearance; having cultivated forbearance, they can generate diligence; having generated diligence, they can accomplish Dhyāna (meditative absorption); having Dhyāna, they can obtain transcendental wisdom. Therefore, I say the Pāramitās are in such an order.'
Avalokiteśvara Bodhisattva further said to the Buddha: 'World Honored One! How many kinds of differences are there in these six Pāramitās?'
The Buddha told Avalokiteśvara Bodhisattva: 'Good man! Each has three kinds. Giving has three kinds: first, Dharma-dāna (giving of the Dharma); second, Āmiṣa-dāna (giving of material things); third, Abhaya-dāna (giving of fearlessness). Precepts have three kinds: first, precepts of abandoning unwholesome actions; second, precepts of generating wholesome actions; third, precepts of generating benefit for sentient beings. Forbearance has three kinds: first, forbearance of enduring harm from enemies; second, forbearance of accepting suffering; third, forbearance of contemplating the Dharma. Diligence has three kinds: first, armored diligence; second, diligence of generating wholesome actions; third, diligence of benefiting sentient beings. Dhyāna has three kinds: first, Dhyāna of dwelling in non-discrimination, tranquility, extreme tranquility, and freedom from fault, thus counteracting afflictions and suffering; second, Dhyāna that induces merit; third, Dhyāna that induces benefit for sentient beings. Wisdom has three kinds: first, wisdom based on conventional truth; second, wisdom based on ultimate truth; third, wisdom based on benefiting sentient beings.'
Avalokiteśvara Bodhisattva further said to the Buddha: 'World Honored One! What is the cause and condition for calling Pāramitā as Pāramitā?'
The Buddha told Avalokiteśvara Bodhisattva: 'Good man! Because of five causes and conditions: first, because of non-attachment; second, because of non-clinging;
三者、無罪過故；四者、無分別故；五者、正迴向故。無染著者，謂不染著波羅蜜多諸相違事。無顧戀者，謂於一切波羅蜜多諸果異熟及報恩中心無繫縛。無罪過者，謂于如是波羅蜜多無間雜染法，離非方便行。無分別者，謂于如是波羅蜜多，不如言詞執著自相。正迴向者，謂以如是所作所集波羅蜜多，回求無上大菩提果。」
「世尊！何等名為波羅蜜多諸相違事？」
「善男子！當知此事略有六種：一者、于喜樂欲財富自在諸欲樂中，深見功德及與勝利；二者、于隨所樂縱身、語、意而現行中，深見功德及與勝利；三者、於他輕蔑不堪忍中，深見功德及與勝利；四者、于不勤修著欲樂中，深見功德及與勝利；五者、于處憒鬧世雜亂行，深見功德及與勝利；六者、于見、聞、覺、知、言說戲論，深見功德及與勝利。」
「世尊！如是一切波羅蜜多何果異熟？」
「善男子！當知此亦略有六種：一者、得大財富；二者、往生善趣；三者、無怨無壞多諸喜樂；四者、為眾生主；五者、身無惱害；六者、有大宗葉。」
「世尊！何等名為波羅蜜多間雜染法？」
「善男子！當知略由四種加行：一者、無悲加行故；二者、不如理加行故；三者、不常加行故；四者、不殷重加行故。不如理
【現代漢語翻譯】 現代漢語譯本：第三，因為沒有罪過；第四，因為沒有分別；第五，因為是正確的迴向。『無染著』是指不染著波羅蜜多（Pāramitā，意為「到彼岸」）的各種相違之事。『無顧戀』是指對於一切波羅蜜多的各種果報異熟以及報恩之心沒有繫縛。『無罪過』是指對於這樣的波羅蜜多沒有夾雜染污之法，遠離非正當的修行方式。『無分別』是指對於這樣的波羅蜜多，不按照言語文字執著於它的自相。『正迴向』是指以這樣所作所集的波羅蜜多，迴向求取無上大菩提果（Anuttarā-samyak-saṃbodhi，意為「無上正等正覺」）。 『世尊（Śākyamuni，意為「釋迦牟尼」）！什麼叫做波羅蜜多的各種相違之事？』 『善男子！應當知道這件事略有六種：第一，對於喜樂、慾望、財富、自在等各種欲樂之中，深深地認為有功德以及勝利；第二，對於隨著自己所喜歡的，放縱身、語、意而現行之中，深深地認為有功德以及勝利；第三，對於他人輕蔑不能夠忍受之中，深深地認為有功德以及勝利；第四，對於不勤奮修行而貪著欲樂之中，深深地認為有功德以及勝利；第五，對於處在喧鬧、世俗雜亂的行為之中，深深地認為有功德以及勝利；第六，對於見、聞、覺、知、言說戲論，深深地認為有功德以及勝利。』 『世尊（Śākyamuni，意為「釋迦牟尼」）！像這樣一切波羅蜜多有什麼樣的果報異熟？』 『善男子！應當知道這件事也略有六種：第一，得到大的財富；第二，往生善趣；第三，沒有怨恨、沒有損害，有很多的喜樂；第四，成為眾生的主宰；第五，身體沒有惱害；第六，有大的宗族家業。』 『世尊（Śākyamuni，意為「釋迦牟尼」）！什麼叫做波羅蜜多夾雜染污之法？』 『善男子！應當知道略由四種加行：第一，因為沒有悲心的加行；第二，因為不如理的加行；第三，因為不常加行；第四，因為不殷重加行。不如理
【English Translation】 English version: Third, because there is no fault; fourth, because there is no discrimination; fifth, because of correct dedication. 'Without attachment' means not being attached to the various contradictory things of Pāramitā (meaning 'to the other shore'). 'Without concern' means that there is no bondage to the various fruition and retribution of all Pāramitās and the heart of gratitude. 'Without fault' means that there is no admixture of defiled dharmas in such Pāramitās, and that one is far from improper practices. 'Without discrimination' means that with regard to such Pāramitās, one does not cling to their self-nature according to words and language. 'Correct dedication' means that with such Pāramitās that have been done and accumulated, one dedicates them to seeking the unsurpassed great fruit of Bodhi (Anuttarā-samyak-saṃbodhi, meaning 'unsurpassed complete and perfect enlightenment'). 'Śākyamuni (meaning 'Sage of the Shakya clan')! What are the various contradictory things of Pāramitā?' 'Good man! You should know that there are roughly six kinds of these things: First, deeply seeing merit and victory in the various pleasures of joy, desire, wealth, and freedom; second, deeply seeing merit and victory in indulging in actions of body, speech, and mind according to one's liking; third, deeply seeing merit and victory in being unable to endure the contempt of others; fourth, deeply seeing merit and victory in not diligently cultivating and being attached to sensual pleasures; fifth, deeply seeing merit and victory in being in noisy and worldly chaotic behaviors; sixth, deeply seeing merit and victory in seeing, hearing, perceiving, knowing, speaking, and engaging in frivolous discussions.' 'Śākyamuni (meaning 'Sage of the Shakya clan')! What kind of fruition and retribution do all such Pāramitās have?' 'Good man! You should know that there are also roughly six kinds of these: First, obtaining great wealth; second, being reborn in good realms; third, having no hatred, no harm, and much joy; fourth, becoming the master of beings; fifth, having no harm to the body; sixth, having a great clan and family business.' 'Śākyamuni (meaning 'Sage of the Shakya clan')! What is meant by the defiled dharmas mixed with Pāramitā?' 'Good man! You should know that it is roughly due to four kinds of application: First, because of the application without compassion; second, because of the application that is not according to reason; third, because of the application that is not constant; fourth, because of the application that is not earnest. Not according to reason
加行者，謂修行餘波羅蜜多時，于餘波羅蜜多遠離失壞。」
「世尊！何等名為非方便行？」
「善男子！若諸菩薩以波羅蜜多饒益眾生時，但攝財物饒益眾生便為喜足，而不令其出不善處安置善處，如是名為非方便行。何以故？善男子！非於眾生唯作此事名實饒益。譬如糞穢若多若少，終無有能令成香潔。如是眾生由行苦故，其性是苦，無有方便，但以財物暫相饒益，可令成樂，唯有安處妙善法中，方可得名第一饒益。」
觀自在菩薩復白佛言：「世尊！如是一切波羅蜜多有幾清凈？」
佛告觀自在菩薩曰：「善男子！我終不說波羅蜜多，除上五相有餘清凈。然我即依如是諸事總別，當說波羅蜜多清凈之相。
「總說一切波羅蜜多清凈相者，當知七種。何等為七？一者、菩薩於此諸法不求他知；二者、於此諸法見已不生執著；三者、即于如是諸法不生疑惑，謂為能得大菩提不？四者、終不自讚毀他有所輕蔑；五者、終不憍傲放逸；六者、終不少有所得便生喜足；七者、終不由此諸法，於他發起嫉妒慳吝。
「別說一切波羅蜜多清凈相者，亦有七種。何等為七？謂諸菩薩，如我所說七種佈施清凈之相，隨順修行。一者、由施物清凈行清凈施；二者、由戒清凈行清凈施；三者、由
【現代漢語翻譯】 現代漢語譯本： 『加行』是指修行其他波羅蜜多（pāramitā，到彼岸）時，對於其他波羅蜜多遠離和喪失。
『世尊！什麼叫做非方便行？』
『善男子！如果菩薩以波羅蜜多饒益眾生時，只是攝取財物來饒益眾生就感到滿足，而不讓他們脫離不善之處，安置在善良之處，這就叫做非方便行。為什麼呢？善男子！僅僅為眾生做這些事，不能算是真正的饒益。譬如糞便，無論多少，終究不能使其變得香潔。同樣，眾生由於行為的痛苦，其本性就是痛苦的，如果沒有方便，僅僅用財物暫時地饒益他們，不能使他們得到快樂，只有安置在美妙善良的佛法中，才可以稱得上是第一饒益。』
觀自在菩薩（Avalokiteśvara）又對佛說：『世尊！這樣一切波羅蜜多有幾種清凈？』
佛告訴觀自在菩薩說：『善男子！我始終沒有說過波羅蜜多，除了以上五種相之外，還有其他的清凈。然而我就是依據這些事情的總和與分別，來說明波羅蜜多的清凈之相。
總的來說，一切波羅蜜多的清凈之相，應當知道有七種。哪七種呢？第一，菩薩對於這些佛法不尋求他人知曉；第二，對於這些佛法，見到后不產生執著；第三，對於這些佛法不產生疑惑，懷疑是否能夠得到大菩提（mahābodhi，大徹大悟）；第四，始終不自我讚揚，詆譭他人，有所輕蔑；第五，始終不驕傲放逸；第六，始終不因為少有所得就感到滿足；第七，始終不因為這些佛法，對他人發起嫉妒和慳吝。
分別來說，一切波羅蜜多的清凈之相，也有七種。哪七種呢？就是菩薩如我所說的七種佈施清凈之相，隨順修行。第一，由於佈施的物品清凈而行清凈的佈施；第二，由於戒律清凈而行清凈的佈施；第三，由於
【English Translation】 English version: 『Additional practice』 refers to, when practicing other Pāramitās (pāramitā, perfection, going to the other shore), being distant from and losing those other Pāramitās.
『World Honored One! What is called non-skillful practice?』
『Good man! If Bodhisattvas, when benefiting sentient beings with Pāramitās, are content with merely acquiring wealth to benefit sentient beings, without leading them out of unwholesome states and placing them in wholesome states, this is called non-skillful practice. Why? Good man! Merely doing this for sentient beings is not called truly benefiting them. For example, manure, whether much or little, can never be made fragrant and pure. Likewise, sentient beings, due to the suffering of their actions, are by nature suffering. Without skillful means, merely temporarily benefiting them with wealth cannot make them happy. Only by placing them in the wonderful and wholesome Dharma can it be called the foremost benefit.』
Avalokiteśvara Bodhisattva (Avalokiteśvara) again said to the Buddha: 『World Honored One! How many kinds of purity do all these Pāramitās have?』
The Buddha told Avalokiteśvara Bodhisattva: 『Good man! I have never said that Pāramitās have any other purity besides the above five aspects. However, I will explain the aspects of purity of Pāramitās based on the totality and distinctions of these matters.
Generally speaking, the aspects of purity of all Pāramitās should be known to be sevenfold. What are the seven? First, Bodhisattvas do not seek others to know these Dharmas; second, upon seeing these Dharmas, they do not generate attachment; third, they do not generate doubt about these Dharmas, wondering whether they can attain Mahābodhi (mahābodhi, great enlightenment); fourth, they never praise themselves and disparage others, showing contempt; fifth, they never become arrogant and lax; sixth, they are never content with having little attainment; seventh, they never generate jealousy and stinginess towards others because of these Dharmas.
Specifically speaking, the aspects of purity of all Pāramitās are also sevenfold. What are the seven? They are that Bodhisattvas, as I have said regarding the seven aspects of purity of giving, cultivate accordingly. First, due to the purity of the objects of giving, they perform pure giving; second, due to the purity of precepts, they perform pure giving; third, due to
見清凈行清凈施；四者、由心清凈行清凈施；五者、由語清凈行清凈施；六者、由智清凈行清凈施；七者、由垢清凈行清凈施。是名七種施清凈相。
「又諸菩薩，能善了知制立律儀一切學處，能善了知出離所犯，具常尸羅，堅固尸羅，常作尸羅，常轉尸羅，受學一切所有學處，是名七種戒清凈相。
「若諸菩薩于自所有業果異熟深生依信，一切所有不饒益事現在前時，不生憤發；亦不反罵、不瞋、不打、不恐、不弄、不以種種不饒益事反相加害；不懷怨結；若諫誨時不令恚惱；亦復不待他來諫誨；不由恐怖有染愛心而行忍辱；不以作恩而便放舍，是名七種忍清凈相。
「若諸菩薩，通達精進平等之性；不由勇猛勤精進故自舉陵他；具大勢力；具大精進；有所堪能；堅固勇猛；于諸善法終不捨軛，如是名為七種精進清凈之相。
「若諸菩薩，有善通達相三摩地靜慮；有圓滿三摩地靜慮；有俱分三摩地靜慮；有運轉三摩地靜慮；有無所依三摩地靜慮；有善修治三摩地靜慮；有于菩薩藏聞緣修習無量三摩地靜慮，如是名為七種靜慮清凈之相。
「若諸菩薩，遠離增益、損減二邊行於中道，是名為慧；由此慧故，如實了知解脫門義，謂空、無愿、無相三解脫門；如實了知有自性義，謂遍計所
【現代漢語翻譯】 現代漢語譯本： 『見清凈行清凈施』：第一種清凈的佈施，是基於清凈的見解而行佈施； 『由心清凈行清凈施』：第二種清凈的佈施，是基於清凈的心念而行佈施； 『由語清凈行清凈施』：第三種清凈的佈施，是基於清凈的言語而行佈施； 『由智清凈行清凈施』：第四種清凈的佈施，是基於清凈的智慧而行佈施； 『由垢清凈行清凈施』：第五種清凈的佈施，是基於遠離煩惱垢染而行佈施。這被稱為七種佈施清凈的相。
『又諸菩薩，能善了知制立律儀一切學處，能善了知出離所犯，具常尸羅（śīla，戒律），堅固尸羅，常作尸羅，常轉尸羅，受學一切所有學處』：菩薩能夠很好地瞭解和掌握所制定的戒律和所有應該學習的地方，能夠很好地瞭解如何從違犯中解脫出來，具備恒常的戒律、堅固的戒律、經常奉行的戒律、持續增長的戒律，接受和學習所有應該學習的地方，這被稱為七種戒清凈的相。
『若諸菩薩于自所有業果異熟深生依信，一切所有不饒益事現在前時，不生憤發；亦不反罵、不瞋、不打、不恐、不弄、不以種種不饒益事反相加害；不懷怨結；若諫誨時不令恚惱；亦復不待他來諫誨；不由恐怖有染愛心而行忍辱；不以作恩而便放舍』：如果菩薩對於自己所承受的業報結果深信不疑，當一切不利的事情發生時，不會憤恨惱怒；也不會反過來謾罵、嗔恨、毆打、恐嚇、戲弄，或者用各種不利的事情反過來加害他人；不懷有怨恨；如果有人勸誡時，不會因此而惱怒；也不等待別人來勸誡；不因為恐懼或帶有染污的愛心而行忍辱；不因為施恩就隨意放棄忍辱，這被稱為七種忍清凈的相。
『若諸菩薩，通達精進平等之性；不由勇猛勤精進故自舉陵他；具大勢力；具大精進；有所堪能；堅固勇猛；于諸善法終不捨軛』：如果菩薩通達精進的平等之性，不會因為自己勇猛精進而抬高自己、輕視他人；具備強大的力量；具備偉大的精進；有所作為的能力；堅定勇猛；對於各種善法始終不放棄努力，這被稱為七種精進清凈之相。
『若諸菩薩，有善通達相三摩地（samādhi，禪定）靜慮；有圓滿三摩地靜慮；有俱分三摩地靜慮；有運轉三摩地靜慮；有無所依三摩地靜慮；有善修治三摩地靜慮；有于菩薩藏聞緣修習無量三摩地靜慮』：如果菩薩，對於各種現象能夠很好地通達三摩地禪定；有圓滿的三摩地禪定；有俱分的三摩地禪定；有運轉的三摩地禪定；有無所依的三摩地禪定；有善於修習和治理的三摩地禪定；有對於菩薩藏所記載的，通過聽聞和思維修習而獲得的無量三摩地禪定，這被稱為七種靜慮清凈之相。
『若諸菩薩，遠離增益、損減二邊行於中道，是名為慧；由此慧故，如實了知解脫門義，謂空、無愿、無相三解脫門；如實了知有自性義，謂遍計所 English version: 『Seeing purity, practicing pure giving』: The first kind of pure giving is based on pure views. 『From mind purity, practicing pure giving』: The second kind of pure giving is based on pure thoughts. 『From speech purity, practicing pure giving』: The third kind of pure giving is based on pure speech. 『From wisdom purity, practicing pure giving』: The fourth kind of pure giving is based on pure wisdom. 『From defilement purity, practicing pure giving』: The fifth kind of pure giving is based on being free from the defilement of afflictions. These are called the seven aspects of pure giving.
『Furthermore, if Bodhisattvas are able to understand well the established precepts and all the areas of learning, are able to understand well how to be liberated from transgressions, possess constant śīla (戒律, moral discipline), firm śīla, constantly practiced śīla, constantly increasing śīla, and receive and learn all the areas of learning』: Bodhisattvas are able to understand and master well the established precepts and all that should be learned, are able to understand well how to be liberated from transgressions, possess constant moral discipline, firm moral discipline, constantly practiced moral discipline, constantly increasing moral discipline, and receive and learn all that should be learned. These are called the seven aspects of pure moral discipline.
『If Bodhisattvas deeply believe in the ripening of their own karmic results, and when all unfavorable events occur, they do not become angry or resentful; nor do they retaliate with insults, anger, beatings, threats, mockery, or inflict harm in return with various unfavorable actions; they do not harbor resentment; if someone offers advice, they do not become annoyed; nor do they wait for others to offer advice; they do not practice patience out of fear or with defiled love; they do not abandon patience after doing a favor』: If Bodhisattvas deeply believe in the ripening of their own karmic results, and when all unfavorable events occur, they do not become angry or resentful; nor do they retaliate with insults, anger, beatings, threats, mockery, or inflict harm in return with various unfavorable actions; they do not harbor resentment; if someone offers advice, they do not become annoyed; nor do they wait for others to offer advice; they do not practice patience out of fear or with defiled love; they do not abandon patience after doing a favor. These are called the seven aspects of pure patience.
『If Bodhisattvas understand the equality of diligence; they do not elevate themselves and belittle others because of their courageous and diligent effort; they possess great power; they possess great diligence; they are capable; they are steadfast and courageous; they never abandon their efforts in all virtuous dharmas』: If Bodhisattvas understand the equality of diligence, they do not elevate themselves and belittle others because of their courageous and diligent effort; they possess great power; they possess great diligence; they are capable; they are steadfast and courageous; they never abandon their efforts in all virtuous dharmas. These are called the seven aspects of pure diligence.
『If Bodhisattvas have a good understanding of the samādhi (禪定, concentration) of characteristics; have complete samādhi; have co-dividing samādhi; have transforming samādhi; have unsupported samādhi; have well-cultivated samādhi; have immeasurable samādhi cultivated through hearing and contemplation based on the Bodhisattva-piṭaka』: If Bodhisattvas have a good understanding of the samādhi of characteristics; have complete samādhi; have co-dividing samādhi; have transforming samādhi; have unsupported samādhi; have well-cultivated samādhi; have immeasurable samādhi cultivated through hearing and contemplation based on the Bodhisattva-piṭaka. These are called the seven aspects of pure dhyāna (靜慮, meditative concentration).
『If Bodhisattvas, avoiding the two extremes of addition and subtraction, walk the Middle Way, this is called wisdom; because of this wisdom, they truly understand the meaning of the doors of liberation, namely the three doors of liberation: emptiness, wishlessness, and signlessness; they truly understand the meaning of self-nature, namely the imagined
【English Translation】 『Seeing purity, practicing pure giving』: The first kind of pure giving is based on pure views. 『From mind purity, practicing pure giving』: The second kind of pure giving is based on pure thoughts. 『From speech purity, practicing pure giving』: The third kind of pure giving is based on pure speech. 『From wisdom purity, practicing pure giving』: The fourth kind of pure giving is based on pure wisdom. 『From defilement purity, practicing pure giving』: The fifth kind of pure giving is based on being free from the defilement of afflictions. These are called the seven aspects of pure giving.
『Furthermore, if Bodhisattvas are able to understand well the established precepts and all the areas of learning, are able to understand well how to be liberated from transgressions, possess constant śīla (戒律, moral discipline), firm śīla, constantly practiced śīla, constantly increasing śīla, and receive and learn all the areas of learning』: Bodhisattvas are able to understand and master well the established precepts and all that should be learned, are able to understand well how to be liberated from transgressions, possess constant moral discipline, firm moral discipline, constantly practiced moral discipline, constantly increasing moral discipline, and receive and learn all that should be learned. These are called the seven aspects of pure moral discipline.
『If Bodhisattvas deeply believe in the ripening of their own karmic results, and when all unfavorable events occur, they do not become angry or resentful; nor do they retaliate with insults, anger, beatings, threats, mockery, or inflict harm in return with various unfavorable actions; they do not harbor resentment; if someone offers advice, they do not become annoyed; nor do they wait for others to offer advice; they do not practice patience out of fear or with defiled love; they do not abandon patience after doing a favor』: If Bodhisattvas deeply believe in the ripening of their own karmic results, and when all unfavorable events occur, they do not become angry or resentful; nor do they retaliate with insults, anger, beatings, threats, mockery, or inflict harm in return with various unfavorable actions; they do not harbor resentment; if someone offers advice, they do not become annoyed; nor do they wait for others to offer advice; they do not practice patience out of fear or with defiled love; they do not abandon patience after doing a favor. These are called the seven aspects of pure patience.
『If Bodhisattvas understand the equality of diligence; they do not elevate themselves and belittle others because of their courageous and diligent effort; they possess great power; they possess great diligence; they are capable; they are steadfast and courageous; they never abandon their efforts in all virtuous dharmas』: If Bodhisattvas understand the equality of diligence, they do not elevate themselves and belittle others because of their courageous and diligent effort; they possess great power; they possess great diligence; they are capable; they are steadfast and courageous; they never abandon their efforts in all virtuous dharmas. These are called the seven aspects of pure diligence.
『If Bodhisattvas have a good understanding of the samādhi (禪定, concentration) of characteristics; have complete samādhi; have co-dividing samādhi; have transforming samādhi; have unsupported samādhi; have well-cultivated samādhi; have immeasurable samādhi cultivated through hearing and contemplation based on the Bodhisattva-piṭaka』: If Bodhisattvas have a good understanding of the samādhi of characteristics; have complete samādhi; have co-dividing samādhi; have transforming samādhi; have unsupported samādhi; have well-cultivated samādhi; have immeasurable samādhi cultivated through hearing and contemplation based on the Bodhisattva-piṭaka. These are called the seven aspects of pure dhyāna (靜慮, meditative concentration).
『If Bodhisattvas, avoiding the two extremes of addition and subtraction, walk the Middle Way, this is called wisdom; because of this wisdom, they truly understand the meaning of the doors of liberation, namely the three doors of liberation: emptiness, wishlessness, and signlessness; they truly understand the meaning of self-nature, namely the imagined
執、若依他起、若圓成實三種自性；如實了知無自性義，謂相、生、勝義三種無自性性；如實了知世俗諦義，謂於五明處；如實了知勝義諦義，謂於七真如；又無分別離諸戲論純一理趣多所住故，無量總法為所緣故，及毗缽舍那故；能善成辦法隨法行，是名七種慧清凈相。」
觀自在菩薩復白佛言：「世尊！如是五相各有何業？」
佛告觀自在菩薩曰：「善男子！當知彼相有五種業，謂諸菩薩無染著故，于現法中於所修習波羅蜜多，恒常殷重勤修加行無有放逸。無顧戀故，攝受當來不放逸因。無罪過故，能正修習極善圓滿、極善清凈極善鮮白波羅蜜多。無分別故，方便善巧波羅蜜多，速得圓滿。正迴向故，一切生處波羅蜜多及彼可愛諸果異熟，皆得無盡，乃至無上正等菩提。」
觀自在菩薩復白佛言：「世尊！如是所說波羅蜜多，何者最廣大？何者無染污？何者最明盛？何者不可動？何者最清凈？」
佛告觀自在菩薩曰：「善男子！無染著性、無顧戀性、正迴向性，最為廣大。無罪過性、無分別性，無有染污。思擇所作，最為明盛。已入無退轉法地者，名不可動。若十地攝、佛地攝者，名最清凈。」
觀自在菩薩復白佛言：「世尊！何因緣故，菩薩所得波羅蜜多諸可愛果及諸異熟常無
【現代漢語翻譯】 現代漢語譯本：了知遍計所執性（Parikalpita，虛妄分別的自性）、依他起性（Paratantra，因緣和合而生的自性）、圓成實性（Parinispanna，真實圓滿的自性）這三種自性；如實了知無自性的意義，即相無自性性、生無自性性、勝義無自性性這三種無自性性；如實了知世俗諦的意義，即對於五明處（聲明、工巧明、醫方明、因明、內明）；如實了知勝義諦的意義，即對於七真如（流轉真如、實相真如、了別真如、安立真如、邪行真如、清凈真如、正行真如）；又因為沒有分別，遠離各種戲論，安住于純一的理趣，以無量的總法作為所緣，以及毗缽舍那（Vipassanā，觀），所以能夠很好地成就辦法隨法行，這叫做七種慧清凈相。
觀自在菩薩（Avalokiteśvara）又對佛說：『世尊！這五種相各有怎樣的作用？』
佛告訴觀自在菩薩說：『善男子！應當知道這些相有五種作用，即諸菩薩因為沒有染著，所以在現世中對於所修習的波羅蜜多（Pāramitā，到彼岸），恒常殷重地勤修加行，沒有放逸。因為沒有顧戀，所以能夠攝受當來不放逸的因。因為沒有罪過，所以能夠正確地修習極其善妙圓滿、極其善妙清凈、極其善妙鮮白的波羅蜜多。因為沒有分別，所以方便善巧的波羅蜜多能夠迅速圓滿。因為正確的迴向，所以一切生處波羅蜜多以及那些可愛的果報和異熟果，都能夠得到無盡，乃至無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等覺）。』
觀自在菩薩又對佛說：『世尊！像這樣所說的波羅蜜多，哪一種最廣大？哪一種沒有染污？哪一種最明盛？哪一種不可動搖？哪一種最清凈？』
佛告訴觀自在菩薩說：『善男子！沒有染著性、沒有顧戀性、正確迴向性，最為廣大。沒有罪過性、沒有分別性，沒有染污。思擇所作，最為明盛。已經進入無退轉法地的人，叫做不可動搖。如果是十地（Bhumi，菩薩修行的十個階段）所攝、佛地所攝的，叫做最清凈。』
觀自在菩薩又對佛說：『世尊！因為什麼因緣，菩薩所得到的波羅蜜多各種可愛的果報以及各種異熟果常常沒有
【English Translation】 English version: Knowing the three natures as they truly are: the Parikalpita (the nature of imputation), the Paratantra (the nature of dependence), and the Parinispanna (the nature of perfect reality); truly knowing the meaning of no-self-nature, namely the three no-self-natures: the no-self-nature of characteristics, the no-self-nature of origination, and the ultimate no-self-nature; truly knowing the meaning of conventional truth, namely in the five sciences; truly knowing the meaning of ultimate truth, namely in the seven suchnesses; moreover, because of no discrimination, being apart from all fabrications, abiding in the single taste of reality, having limitless general dharmas as the object, and because of Vipassanā (insight meditation); being able to accomplish well the practice according to the Dharma, this is called the seven aspects of purity of wisdom.
Avalokiteśvara (the Bodhisattva of Compassion) further said to the Buddha: 'World Honored One! What are the functions of these five aspects?'
The Buddha told Avalokiteśvara: 'Good son! You should know that these aspects have five functions, namely, because the Bodhisattvas have no attachment, in the present life, regarding the Pāramitās (perfections) they cultivate, they constantly and diligently apply effort without negligence. Because of no clinging, they receive the causes for non-negligence in the future. Because of no faults, they can correctly cultivate the supremely good, complete, supremely good, pure, and supremely good, bright Pāramitās. Because of no discrimination, the Pāramitās of skillful means are quickly perfected. Because of correct dedication, all the Pāramitās in all births, as well as their lovely fruits and ripened results, are obtained without end, even up to Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment).'
Avalokiteśvara further said to the Buddha: 'World Honored One! Among the Pāramitās spoken of in this way, which is the most vast? Which is without defilement? Which is the most radiant? Which is immovable? Which is the most pure?'
The Buddha told Avalokiteśvara: 'Good son! The nature of no attachment, the nature of no clinging, and the nature of correct dedication are the most vast. The nature of no faults and the nature of no discrimination are without defilement. Deliberating on what is done is the most radiant. Those who have entered the ground of non-retrogression are called immovable. Those included in the ten Bhumis (stages of a Bodhisattva's path) or included in the Buddha-ground are called the most pure.'
Avalokiteśvara further said to the Buddha: 'World Honored One! For what reason are the various lovely fruits and ripened results of the Pāramitās obtained by Bodhisattvas always without
有盡？波羅蜜多亦無有盡？」
佛告觀自在菩薩曰：「善男子！展轉相依生起修習無間斷故。」
觀自在菩薩復白佛言：「世尊！何因緣故，是諸菩薩深信愛樂波羅蜜多，非於如是波羅蜜多所得可愛諸果異熟？」
佛告觀自在菩薩曰：「善男子！五因緣故：一者、波羅蜜多是最增上喜樂因故；二者、波羅蜜多是其究竟饒益一切自他因故；三者、波羅蜜多是當來世彼可愛果異熟因故；四者、波羅蜜多非諸雜染所依事故；五者、波羅蜜多非是畢竟變壞法故。」
觀自在菩薩復白佛言：「世尊！一切波羅蜜多，各有幾種最勝威德？」
佛告觀自在菩薩曰：「善男子！當知一切波羅蜜多，各有四種最勝威德：一者、於此波羅蜜多正修行時，能捨慳吝、犯戒、心憤、懈怠、散亂、見趣所治；二者、於此正修行時，能為無上正等菩提、真實資糧；三者、於此正修行時，于現法中能自攝受饒益有情；四者、於此正修行時，于未來世能得廣大無盡可愛諸果異熟。」
觀自在菩薩復白佛言：「世尊！如是一切波羅蜜多，何因？何果？有何義利？」
佛告觀自在菩薩曰：「善男子！如是一切波羅蜜多，大悲為因；微妙可愛諸果異熟，饒益一切有情為果；圓滿無上廣大菩提為大義利。」
【現代漢語翻譯】 現代漢語譯本 『有盡嗎？波羅蜜多（Pāramitā，到彼岸）也是沒有窮盡的嗎？』
佛告訴觀自在菩薩（Avalokiteśvara Bodhisattva）說：『善男子！因為輾轉相依而生起，修習沒有間斷的緣故。』
觀自在菩薩又對佛說：『世尊！因為什麼因緣，這些菩薩深信愛樂波羅蜜多，而不是貪愛從這些波羅蜜多中所得的可愛果報異熟呢？』
佛告訴觀自在菩薩說：『善男子！因為五個因緣：第一，波羅蜜多是最增上的喜樂之因；第二，波羅蜜多是究竟饒益一切自己和他人的原因；第三，波羅蜜多是將來世獲得可愛果報異熟的原因；第四，波羅蜜多不是各種雜染的所依之處；第五，波羅蜜多不是畢竟會變壞的法。』
觀自在菩薩又對佛說：『世尊！一切波羅蜜多，各有幾種最殊勝的威德？』
佛告訴觀自在菩薩說：『善男子！應當知道一切波羅蜜多，各有四種最殊勝的威德：第一，在正確修行此波羅蜜多時，能夠捨棄慳吝、犯戒、心懷憤恨、懈怠、散亂、以及被各種見解和趣味所控制的狀態；第二，在正確修行此波羅蜜多時，能夠成為無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等覺）的真實資糧；第三，在正確修行此波羅蜜多時，在現世中能夠自己攝受並饒益有情眾生；第四，在正確修行此波羅蜜多時，在未來世能夠獲得廣大無盡的可愛果報異熟。』
觀自在菩薩又對佛說：『世尊！像這樣的一切波羅蜜多，以什麼為因？以什麼為果？有什麼樣的義利？』
佛告訴觀自在菩薩說：『善男子！像這樣的一切波羅蜜多，以大悲為因；以微妙可愛的各種果報異熟，饒益一切有情眾生為果；以圓滿無上廣大菩提為最大的義利。』
【English Translation】 English version 'Is there an end? Is Pāramitā (Perfection, going to the other shore) also without end?'
The Buddha said to Avalokiteśvara Bodhisattva: 'Good man! Because they arise in mutual dependence and are cultivated without interruption.'
Avalokiteśvara Bodhisattva further said to the Buddha: 'World Honored One! For what reason do these Bodhisattvas deeply believe in and love Pāramitā, and not crave the lovely fruits and results obtained from these Pāramitās?'
The Buddha said to Avalokiteśvara Bodhisattva: 'Good man! Because of five reasons: First, Pāramitā is the cause of the most supreme joy; second, Pāramitā is the ultimate cause of benefiting all self and others; third, Pāramitā is the cause of the lovely fruits and results in future lives; fourth, Pāramitā is not the basis of various defilements; fifth, Pāramitā is not a Dharma that will ultimately be destroyed.'
Avalokiteśvara Bodhisattva further said to the Buddha: 'World Honored One! How many kinds of supreme power and virtue does each Pāramitā have?'
The Buddha said to Avalokiteśvara Bodhisattva: 'Good man! You should know that each Pāramitā has four kinds of supreme power and virtue: First, when correctly practicing this Pāramitā, one can abandon stinginess, breaking precepts, resentment, laziness, distraction, and being controlled by various views and interests; second, when correctly practicing this Pāramitā, one can become the true resource for Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment); third, when correctly practicing this Pāramitā, one can, in this present life, personally embrace and benefit sentient beings; fourth, when correctly practicing this Pāramitā, one can obtain vast and endless lovely fruits and results in future lives.'
Avalokiteśvara Bodhisattva further said to the Buddha: 'World Honored One! What is the cause, what is the result, and what is the benefit of all these Pāramitās?'
The Buddha said to Avalokiteśvara Bodhisattva: 'Good man! All these Pāramitās have great compassion as their cause; the subtle and lovely fruits and results, benefiting all sentient beings, as their result; and the complete, unsurpassed, and vast Bodhi as their great benefit.'
觀自在菩薩白佛言：「世尊！若諸菩薩具足一切無盡財寶成就大悲，何緣世間現有眾生貧窮可得？」
佛告觀自在菩薩曰：「善男子！是諸眾生自業過失！若不爾者，菩薩常懷饒益他心，又常具足無盡財寶，若諸眾生無自惡業能為障礙，何有世間貧窮可得？譬如餓鬼為大熱渴逼迫其身，見大海水悉皆涸竭；非大海過，是諸餓鬼自業過耳。如是菩薩所施財寶猶如大海無有過失，是諸眾生自業過耳，猶如餓鬼自惡業力令無有果。」
觀自在菩薩復白佛言：「世尊！菩薩以何等波羅蜜多，取一切法無自性性？」
佛告觀自在菩薩曰：「善男子！以般若波羅蜜多能取諸法無自性性。」
「世尊！若般若波羅蜜多能取諸法無自性性，何故不取有自性性？」
「善男子！我終不說以無自性性取無自性性。然無自性性，離諸文字自內所證；不可舍于言說文字而能宣說。是故我說般若波羅蜜多能取諸法無自性性。」
觀自在菩薩復白佛言：「世尊！如佛所說波羅蜜多，近波羅蜜多，大波羅蜜多。云何波羅蜜多？云何近波羅蜜多？云何大波羅蜜多？」
佛告觀自在菩薩曰：「善男子！若諸菩薩經無量時修行施等成就善法，而諸煩惱猶故現行，未能制伏然為彼伏，謂于勝解行地軟中勝解轉時，
【現代漢語翻譯】 現代漢語譯本：觀自在菩薩（Avalokiteśvara Bodhisattva）對佛說：『世尊！如果各位菩薩都具備一切無盡的財寶，成就廣大的慈悲心，為什麼世間現在還有眾生貧窮困苦呢？』
佛告訴觀自在菩薩說：『善男子！這是因為這些眾生自身業力的過失！如果不是這樣，菩薩常懷著利益他人的心，又常常具備無盡的財寶，如果這些眾生沒有自身的惡業作為障礙，哪裡會有世間的貧窮困苦呢？譬如餓鬼被巨大的熱渴逼迫身體，看見大海的水全部都乾涸了；這不是大海的過錯，而是這些餓鬼自身業力的過錯。像這樣，菩薩所佈施的財寶猶如大海一樣沒有過失，是這些眾生自身業力的過錯，猶如餓鬼自身的惡業之力，導致沒有好的結果。』
觀自在菩薩又對佛說：『世尊！菩薩憑藉什麼樣的波羅蜜多（pāramitā，到彼岸），證得一切法無自性的性質呢？』
佛告訴觀自在菩薩說：『善男子！憑藉般若波羅蜜多（prajñā-pāramitā，智慧到彼岸）能夠證得諸法無自性的性質。』
『世尊！如果般若波羅蜜多能夠證得諸法無自性的性質，為什麼不證得有自性的性質呢？』
『善男子！我始終沒有說過用無自性的性質去證得無自性的性質。然而無自性的性質，是遠離一切文字，自身內心所證悟的；不可以捨棄言語文字而能夠宣說。因此我說般若波羅蜜多能夠證得諸法無自性的性質。』
觀自在菩薩又對佛說：『世尊！如佛所說的波羅蜜多，近波羅蜜多，羅蜜多。什麼是波羅蜜多？什麼是近波羅蜜多？什麼是羅蜜多？』
佛告訴觀自在菩薩說：『善男子！如果各位菩薩經過無量的時間修行佈施等等，成就了善法，但是各種煩惱仍然顯現，不能夠制伏，反而被煩惱所制伏，這指的是在勝解行地（adhimukti-caryā-bhūmi）軟、中、勝解轉變的時候，』
【English Translation】 English version: Avalokiteśvara Bodhisattva said to the Buddha: 'World Honored One! If all Bodhisattvas are endowed with inexhaustible wealth and accomplish great compassion, why is it that there are still sentient beings in the world who are poor and destitute?'
The Buddha told Avalokiteśvara Bodhisattva: 'Good man! This is due to the faults of these sentient beings' own karma! If it were not so, Bodhisattvas always cherish the intention to benefit others and are always endowed with inexhaustible wealth. If these sentient beings did not have their own evil karma as an obstacle, how could there be poverty and destitution in the world? For example, a hungry ghost, tormented by great heat and thirst, sees that the water in the great ocean has completely dried up; this is not the fault of the great ocean, but the fault of these hungry ghosts' own karma. Likewise, the wealth bestowed by Bodhisattvas is like the great ocean, without fault; it is the fault of these sentient beings' own karma, just as the power of the hungry ghosts' own evil karma causes them to have no good result.'
Avalokiteśvara Bodhisattva again said to the Buddha: 'World Honored One! With what kind of pāramitā (perfection, going beyond) does a Bodhisattva attain the non-self-nature of all dharmas?'
The Buddha told Avalokiteśvara Bodhisattva: 'Good man! With prajñā-pāramitā (perfection of wisdom) one can attain the non-self-nature of all dharmas.'
'World Honored One! If prajñā-pāramitā can attain the non-self-nature of all dharmas, why does it not attain the self-nature?'
'Good man! I have never said that one attains non-self-nature with non-self-nature. However, non-self-nature is realized inwardly, apart from all words and letters; it cannot be spoken of by abandoning words and letters. Therefore, I say that prajñā-pāramitā can attain the non-self-nature of all dharmas.'
Avalokiteśvara Bodhisattva again said to the Buddha: 'World Honored One! As the Buddha has said, pāramitā, near-pāramitā, -pāramitā. What is pāramitā? What is near-pāramitā? What is -pāramitā?'
The Buddha told Avalokiteśvara Bodhisattva: 'Good man! If Bodhisattvas cultivate generosity and so on for countless eons, accomplishing virtuous deeds, but their afflictions still manifest and they are unable to subdue them, but are instead subdued by them, this refers to the time when the soft, medium, and superior understanding transforms in the adhimukti-caryā-bhūmi (stage of practice with conviction),'
是名波羅蜜多。復于無量時修行施等，漸復增上，成就善法，而諸煩惱猶故現行，然能制伏非彼所伏，謂從初地已上，是名近波羅蜜多。復于無量時修行佈施等，轉復增上，成就善法，一切煩惱皆不現行，謂從八地已上，是名大波羅蜜多。」
觀自在菩薩復白佛言：「世尊！此諸地中煩惱隨眠可有幾種？」
佛告觀自在菩薩曰：「善男子！略有三種：一者、害伴隨眠，謂於前五地。何以故？善男子！諸不俱生現行煩惱，是俱生煩惱現行助伴，彼于爾時永無復有，是故說名害伴隨眠；二者、羸劣隨眠，謂于第六、第七地中微細現行，若修所伏不現行故；三者、微細隨眠，謂于第八地已上，從此已去，一切煩惱不復現行，唯有所知障為依止故。」
觀自在菩薩復白佛言：「世尊！此諸隨眠，幾種粗重斷所顯示？」
佛告觀自在菩薩曰：「善男子！但由二種：謂由在皮粗重斷故，顯彼初二，復由在膚粗重斷故，顯彼第三。若在於骨粗重斷者，我說永離一切隨眠，位在佛地。」
觀自在菩薩復白佛言：「世尊！經幾不可數劫能斷如是粗重？」
佛告觀自在菩薩曰：「善男子！經於三大不可數劫、或無量劫，所謂年、月、半月、晝夜、一時、半時、須臾、瞬息、剎那量劫不可數故。」
【現代漢語翻譯】 現代漢語譯本： 這被稱為波羅蜜多（Pāramitā，到彼岸）。又在無量的時間裡修行佈施等等，逐漸更加精進，成就善法，但是各種煩惱仍然會顯現，然而能夠制伏煩惱而不是被煩惱所制伏，這指的是從初地開始，被稱為近波羅蜜多。又在無量的時間裡修行佈施等等，更加精進，成就善法，一切煩惱都不再顯現，這指的是從八地開始，被稱為波羅蜜多。」
觀自在菩薩（Avalokiteśvara Bodhisattva）又對佛說：「世尊！這些地中，煩惱的隨眠（anuśaya，潛在的煩惱）可以分為幾種？」
佛告訴觀自在菩薩說：「善男子！大致有三種：第一種是害伴隨眠，指的是在前五地。為什麼呢？善男子！那些非俱生（asahaja，與生俱來的）的現行煩惱，是俱生煩惱現行的助伴，它們在那個時候永遠不再存在，所以被稱為害伴隨眠；第二種是羸劣隨眠，指的是在第六地、第七地中微細地顯現，因為被修行所制伏而不顯現；第三種是微細隨眠，指的是在第八地以上，從這裡開始，一切煩惱不再顯現，僅僅以所知障（jñeyāvaraṇa，對知識的障礙）作為依靠。」
觀自在菩薩又對佛說：「世尊！這些隨眠，通過幾種粗重（粗重的煩惱）的斷除來顯示？」
佛告訴觀自在菩薩說：「善男子！僅僅通過兩種：通過斷除在皮的粗重，來顯示前兩種隨眠；又通過斷除在膚的粗重，來顯示第三種隨眠。如果斷除在骨的粗重，我說就永遠脫離一切隨眠，位在佛地。」
觀自在菩薩又對佛說：「世尊！要經過幾個不可數劫（asaṃkhyeya kalpa，無法計算的劫）才能斷除這樣的粗重？」
佛告訴觀自在菩薩說：「善男子！要經過三大不可數劫、或者無量劫，所謂的年、月、半月、晝夜、一時、半時、須臾、瞬息、剎那，因為劫的量是不可數的。」
【English Translation】 English version: This is called Pāramitā (perfection). Furthermore, practicing generosity and so on for immeasurable times, gradually increasing and perfecting virtuous dharmas, but various afflictions still manifest, yet able to subdue afflictions rather than being subdued by them, this refers to the first bhūmi (stage), and is called near-Pāramitā. Furthermore, practicing generosity and so on for immeasurable times, further increasing and perfecting virtuous dharmas, all afflictions no longer manifest, this refers to the eighth bhūmi and above, and is called Pāramitā.'
Avalokiteśvara Bodhisattva then said to the Buddha, 'Bhagavan! Among these bhūmis, how many kinds of anuśaya (latent afflictions) of afflictions can there be?'
The Buddha told Avalokiteśvara Bodhisattva, 'Good man! There are roughly three kinds: The first is the 'harming companion' anuśaya, referring to the first five bhūmis. Why? Good man! Those non-co-arisen (asahaja) manifest afflictions are the assisting companions of the manifest co-arisen afflictions. At that time, they will never exist again, therefore it is called 'harming companion' anuśaya; the second is the 'weakened' anuśaya, referring to the subtle manifestation in the sixth and seventh bhūmis, because they are subdued by cultivation and do not manifest; the third is the 'subtle' anuśaya, referring to the eighth bhūmi and above, from here on, all afflictions no longer manifest, only relying on jñeyāvaraṇa (cognitive obscurations).'
Avalokiteśvara Bodhisattva then said to the Buddha, 'Bhagavan! These anuśayas, are they revealed by the severance of how many kinds of grossness (heavy afflictions)?'
The Buddha told Avalokiteśvara Bodhisattva, 'Good man! Only through two kinds: by severing the grossness in the skin, the first two are revealed; and by severing the grossness in the flesh, the third is revealed. If the grossness in the bone is severed, I say one is forever free from all anuśayas, and is situated in the Buddha-bhūmi (Buddha stage).'
Avalokiteśvara Bodhisattva then said to the Buddha, 'Bhagavan! How many asaṃkhyeya kalpas (innumerable eons) does it take to sever such grossness?'
The Buddha told Avalokiteśvara Bodhisattva, 'Good man! It takes three great asaṃkhyeya kalpas, or immeasurable kalpas, so-called years, months, half-months, days and nights, a moment, half a moment, a short while, an instant, a kṣaṇa (split second), because the measure of kalpas is innumerable.'
觀自在菩薩復白佛言：「世尊！是諸菩薩于諸地中所生煩惱，當知何相？何失？何德？」
佛告觀自在菩薩曰：「善男子！無染污相。何以故？是諸菩薩于初地中，定於一切諸法法界已善通達，由此因緣，菩薩要知方起煩惱非為不知，是故說名無染污相。于自身中不能生苦，故無過失。菩薩生起如是煩惱，于有情界能斷苦因，是故彼有無量功德。」
觀自在菩薩復白佛言：「甚奇！世尊！無上菩提乃有如是大功德利，令諸菩薩生起煩惱，尚勝一切有情、聲聞、獨覺善根，何況其餘無量功德？」
觀自在菩薩復白佛言：「世尊！如世尊說：『若聲聞乘、若復大乘，唯是一乘。』此何密意？」
佛告觀自在菩薩曰：「善男子！如我于彼聲聞乘中，宣說種種諸法自性，所謂五蘊、或內六處、或外六處，如是等類；于大乘中，即說彼法同一法界、同一理趣，故我不說乘差別性。于中或有如言于義妄起分別，一類增益，一類損減。又于諸乘差別道理，謂互相違，如是展轉遞興諍論。如是名為此中密意。」
爾時，世尊欲重宣此義，而說頌曰：
「諸地攝想所對治， 殊勝生愿及諸學， 由依佛說是大乘， 於此善修成大覺。 宣說諸法種種性， 復說皆同一理趣， 謂于下乘
【現代漢語翻譯】 現代漢語譯本： 觀自在菩薩（Avalokiteśvara Bodhisattva）再次對佛說：『世尊！這些菩薩在各個菩薩地中所產生的煩惱，應當瞭解它們具有什麼樣的相狀？什麼樣的過失？什麼樣的功德？』 佛告訴觀自在菩薩說：『善男子！這些煩惱沒有染污的相狀。為什麼呢？因為這些菩薩在初地（初地，the first Bhumi）中，對於一切諸法的法界（Dharmadhatu，the realm of Dharma）已經完全通達，由於這個因緣，菩薩知道才生起煩惱，而不是因為不知道才生起煩惱，所以說沒有染污的相狀。在自身中不能產生痛苦，所以沒有過失。菩薩生起這樣的煩惱，對於有情界（sentient beings，all living beings）能夠斷除痛苦的根源，因此他們具有無量的功德。』 觀自在菩薩再次對佛說：『太神奇了！世尊！無上菩提（Anuttara-samyak-sambodhi，unexcelled complete enlightenment）竟然有如此大的功德利益，使得諸位菩薩生起煩惱，尚且勝過一切有情、聲聞（Śrāvaka，hearer of the Buddha's teachings）、獨覺（Pratyekabuddha，solitary Buddha）的善根，更何況其餘無量的功德呢？』 觀自在菩薩再次對佛說：『世尊！正如世尊所說：『無論是聲聞乘（Śrāvakayāna，the Vehicle of Hearers）、還是大乘（Mahāyāna，the Great Vehicle），唯一是一乘（Ekayāna，the One Vehicle）。』這有什麼秘密的含義嗎？』 佛告訴觀自在菩薩說：『善男子！正如我在聲聞乘中，宣說種種諸法的自性，所謂五蘊（Skandha，the five aggregates）、或者內六處（Āyatana，the six internal sense bases）、或者外六處（Āyatana，the six external sense bases），像這樣的種類；在大乘中，就說這些法是同一法界、同一理趣（principle），所以我才不說乘的差別性。其中或許有人按照字面意思對於義理妄加分別，一類人增益，一類人損減。又對於諸乘差別的道理，認為是互相違背，像這樣輾轉互相引起爭論。這就是這裡所說的秘密含義。』 這時，世尊想要再次宣說這個義理，而說了頌： 『諸地所攝的觀想和所對治的，殊勝的生起願望以及各種學處，由於依靠佛所說的是大乘，於此善加修習成就大覺。 宣說諸法種種自性，又說都同一理趣，說在下乘』
【English Translation】 English version: Avalokiteśvara Bodhisattva further said to the Buddha: 'World Honored One! What are the characteristics, faults, and merits of the afflictions that these Bodhisattvas generate in the various Bhumis (Bhumis, stages of the Bodhisattva path)?' The Buddha told Avalokiteśvara Bodhisattva: 'Good man! These afflictions have no defiled characteristics. Why? Because these Bodhisattvas in the first Bhumi (the first Bhumi, the first stage of the Bodhisattva path) have already fully understood the Dharmadhatu (Dharmadhatu, the realm of Dharma) of all Dharmas (Dharmas, phenomena). Because of this reason, Bodhisattvas generate afflictions knowingly, not unknowingly. Therefore, it is said that they have no defiled characteristics. They cannot generate suffering within themselves, so they have no faults. Bodhisattvas generating such afflictions can cut off the root of suffering for sentient beings (sentient beings, all living beings), therefore they have immeasurable merits.' Avalokiteśvara Bodhisattva further said to the Buddha: 'How wonderful! World Honored One! Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unexcelled complete enlightenment) has such great merits and benefits that even the afflictions generated by Bodhisattvas surpass the roots of goodness of all sentient beings, Śrāvakas (Śrāvakayāna, the Vehicle of Hearers), and Pratyekabuddhas (Pratyekabuddha, solitary Buddha), let alone the other immeasurable merits?' Avalokiteśvara Bodhisattva further said to the Buddha: 'World Honored One! As the World Honored One said: 『Whether it is the Śrāvakayāna (Śrāvakayāna, the Vehicle of Hearers) or the Mahāyāna (Mahāyāna, the Great Vehicle), there is only one Ekayāna (Ekayāna, the One Vehicle).』 What is the secret meaning of this?' The Buddha told Avalokiteśvara Bodhisattva: 'Good man! As I, in the Śrāvakayāna, proclaimed the various characteristics of Dharmas, such as the five Skandhas (Skandha, the five aggregates), or the six internal Āyatanas (Āyatana, the six internal sense bases), or the six external Āyatanas (Āyatana, the six external sense bases), and so on; in the Mahāyāna, I said that these Dharmas are the same Dharmadhatu, the same principle, so I did not speak of the difference in vehicles. Among them, some may arbitrarily distinguish the meaning according to the literal words, some adding to it, some subtracting from it. Also, regarding the differences between the vehicles, they consider them to be contradictory, thus causing disputes with each other. This is the secret meaning here.' At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verse: 'The contemplations and what is to be overcome, gathered by the Bhumis, the excellent arising of vows and all the trainings, by relying on what the Buddha said is the Mahāyāna, cultivating well in this, one achieves great enlightenment. Proclaiming the various characteristics of Dharmas, and also saying that they are all the same principle, saying in the lower vehicle'
或上乘， 故我說乘無異性。 如言于義妄分別， 或有增益或損減， 謂此二種互相違， 愚癡意解成乖諍。」
爾時，觀自在菩薩摩訶薩復白佛言：「世尊！於是解深密法門中，此名何教？我當云何奉持？」
佛告觀自在菩薩曰：「善男子！此名諸地波羅蜜多了義之教，於此諸地波羅蜜多了義之教，汝當奉持！」
說此諸地波羅蜜多了義教時，于大會中有七十五千菩薩，皆得菩薩大乘光明三摩地。
解深密經卷第四 大正藏第 16 冊 No. 0676 解深密經
解深密經卷第五
大唐三藏法師玄奘奉 詔譯
如來成所作事品第八
爾時，曼殊室利菩薩摩訶薩請問佛言：「世尊！如佛所說如來法身，如來法身有何等相？」
佛告曼殊室利菩薩曰：「善男子！若於諸地波羅蜜多，善修出離，轉依成滿，是名如來法身之相。當知此相，二因緣故不可思議：無戲論故，無所為故。而諸眾生計著戲論，有所為故。」
「世尊！聲聞、獨覺所得轉依，名法身不？」
「善男子！不名法身。」
「世尊！當名何身？」
「善男子！名解脫身。由解脫身故，說一切聲聞、獨覺與諸如來平等平等；由法身故，說有差別。如來
【現代漢語翻譯】 或執著于上乘，所以我說乘的體性沒有差異。 如果對於義理產生虛妄的分別，或者有所增益，或者有所損減，認為這兩種觀點互相違背，這是愚癡的理解，會造成乖戾和爭論。」
這時，觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva，大菩薩）又對佛說：「世尊！在這《解深密法門》中，這個教法叫什麼名字？我應當如何奉行？」
佛告訴觀自在菩薩（Avalokiteśvara Bodhisattva）說：「善男子！這個教法名為『諸地波羅蜜多』（Bhumi-paramita，各地的波羅蜜）了義之教。對於這個『諸地波羅蜜多』了義之教，你應當奉行！」
在宣說這個『諸地波羅蜜多』了義教時，在法會中有七萬五千位菩薩，都獲得了菩薩大乘光明三摩地（Samadhi，禪定）。
《解深密經》卷第四 大正藏第16冊 No. 0676 《解深密經》
《解深密經》卷第五
大唐三藏法師玄奘（Xuanzang，唐代著名譯經師）奉 詔譯
如來成所作事品第八
這時，曼殊室利菩薩摩訶薩（Mañjuśrī Bodhisattva Mahāsattva，文殊菩薩）請問佛說：「世尊！如佛所說的如來法身（Dharmakāya，佛的法身），如來法身有什麼樣的相？」
佛告訴曼殊室利菩薩（Mañjuśrī Bodhisattva）說：「善男子！如果在諸地波羅蜜多（Bhumi-paramita，各地的波羅蜜）中，善於修習出離，轉變所依而成就圓滿，這就是如來法身的相。應當知道這個相，由於兩個因緣而不可思議：沒有戲論的緣故，沒有造作的緣故。而眾生執著於戲論，有所造作的緣故。」
「世尊！聲聞（Śrāvaka，小乘弟子）、獨覺（Pratyekabuddha，緣覺）所得到的轉依，稱為法身嗎？」
「善男子！不稱為法身。」
「世尊！應當稱為什麼身？」
「善男子！稱為解脫身。由於解脫身的緣故，說一切聲聞、獨覺與諸如來平等平等；由於法身的緣故，說有差別。如來
【English Translation】 Or clinging to the Supreme Vehicle, therefore I say that the nature of the Vehicles is not different. If one makes false distinctions regarding the meaning, either adding to it or subtracting from it, thinking that these two views are mutually contradictory, this is a foolish understanding that leads to discord and disputes.'
Then, Avalokiteśvara Bodhisattva Mahāsattva (Great Bodhisattva) again said to the Buddha: 'World Honored One! In this 'Saṃdhinirmocana Sūtra' (Revealing the Profound Meaning Sutra), what is the name of this teaching? How should I uphold it?'
The Buddha told Avalokiteśvara Bodhisattva: 'Good man! This teaching is called the 'Definitive Teaching of the Bhumi-paramita' (Perfections of the Stages). You should uphold this 'Definitive Teaching of the Bhumi-paramita'!'
When this 'Definitive Teaching of the Bhumi-paramita' was being taught, there were seventy-five thousand Bodhisattvas in the assembly, all of whom attained the Bodhisattva Mahayana Light Samadhi (Meditation).
Saṃdhinirmocana Sūtra, Volume 4 Taisho Tripitaka, Volume 16, No. 0676, Saṃdhinirmocana Sūtra
Saṃdhinirmocana Sūtra, Volume 5
Translated by the Tripiṭaka Master Xuanzang (Famous translator of the Tang Dynasty) under Imperial Decree
Chapter 8: The Accomplished Activities of the Tathagata
At that time, Mañjuśrī Bodhisattva Mahāsattva (Manjusri Bodhisattva) asked the Buddha: 'World Honored One! As the Buddha has said about the Dharmakāya (Dharma Body) of the Tathagata, what are the characteristics of the Dharmakāya of the Tathagata?'
The Buddha told Mañjuśrī Bodhisattva: 'Good man! If one is skilled in cultivating detachment in the Bhumi-paramita (Perfections of the Stages), transforming the basis and achieving fulfillment, this is the characteristic of the Dharmakāya of the Tathagata. It should be known that this characteristic is inconceivable due to two causes: because there is no conceptual proliferation, and because there is no intentional action. However, sentient beings cling to conceptual proliferation and engage in intentional action.'
'World Honored One! Is the transformed basis attained by the Śrāvaka (Hearers) and Pratyekabuddha (Solitary Realizers) called Dharmakāya?'
'Good man! It is not called Dharmakāya.'
'World Honored One! What should it be called?'
'Good man! It is called the Liberation Body. Because of the Liberation Body, it is said that all Śrāvakas and Pratyekabuddhas are equal to the Tathagatas; because of the Dharmakāya, it is said that there is a difference. The Tathagata
法身有差別故，無量功德最勝差別，算數譬喻所不能及。」
曼殊室利菩薩復白佛言：「世尊！我當云何應知如來生起之相？」
佛告曼殊室利菩薩曰：「善男子！一切如來化身作業，如世界起一切種類；如來功德眾所莊嚴，住持為相。當知化身相有生起，法身之相無有生起。」
曼殊室利菩薩復白佛言：「世尊！云何應知示現化身方便善巧？」
佛告曼殊室利菩薩曰：「善男子！遍於一切三千大千佛國土中，或眾推許增上王家，或眾推許大福田家，同時入胎、誕生、長大、受欲、出家、示行苦行、舍苦行已成等正覺，次第示現。是名如來示現化身方便善巧。」
曼殊室利菩薩復白佛言：「世尊！凡有幾種，一切如來身所住持言音差別？由此言音所化有情，未成熟者令其成熟，已成熟者緣此為境速得解脫？」
佛告曼殊室利菩薩曰：「善男子！如來言音略有三種：一者、契經；二者、調伏；三者、本母。」
「世尊！云何契經？云何調伏？云何本母？」
「曼殊室利！若於是處，我依攝事顯示諸法，是名契經。謂依四事，或依九事，或復依於二十九事。
「云何四事？一者、聽聞事；二者、歸趣事；三者、修學事；四者、菩提事。
「云何九事？一者
【現代漢語翻譯】 現代漢語譯本：『法身（Dharmakaya）有差別，所以無量功德有最殊勝的差別，不是算術和比喻所能達到的。』
曼殊室利菩薩（Manjushri Bodhisattva）又對佛說：『世尊！我應當如何瞭解如來生起的相狀？』
佛告訴曼殊室利菩薩說：『善男子！一切如來的化身（Nirmanakaya）所作的事業，就像世界生起一切種類一樣；如來的功德被大眾所莊嚴，以住持為相。應當知道化身之相有生起，法身之相沒有生起。』
曼殊室利菩薩又對佛說：『世尊！應當如何瞭解示現化身的方便善巧？』
佛告訴曼殊室利菩薩說：『善男子！遍於一切三千大千佛國土中，或者被大眾推許的增上王家，或者被大眾推許的大福田家，同時入胎、誕生、長大、受欲、出家、示行苦行、捨棄苦行后成就等正覺，次第示現。這叫做如來示現化身的方便善巧。』
曼殊室利菩薩又對佛說：『世尊！總共有幾種一切如來身所住持的言音差別？通過這些言音所教化的有情，未成熟的令其成熟，已成熟的因此為境界迅速得到解脫？』
佛告訴曼殊室利菩薩說：『善男子！如來的言音大概有三種：一是契經（Sutra），二是調伏（Vinaya），三是本母（Matrika）。』
『世尊！什麼是契經？什麼是調伏？什麼是本母？』
『曼殊室利！如果在這個地方，我依據攝事顯示諸法，這叫做契經。就是依據四事，或者依據九事，或者依據二十九事。
『什麼是四事？一是聽聞事，二是歸趣事，三是修學事，四是菩提事。
『什麼是九事？一是……』
【English Translation】 English version: 'Because the Dharmakaya (Body of Essence) has differences, immeasurable merits have the most supreme differences, which cannot be reached by arithmetic and metaphors.'
Manjushri Bodhisattva then said to the Buddha: 'World Honored One! How should I understand the characteristics of the arising of the Tathagata?'
The Buddha told Manjushri Bodhisattva: 'Good man! All the activities of the Nirmanakaya (Body of Transformation) of all Tathagatas are like the arising of all kinds in the world; the merits of the Tathagata are adorned by the masses, and abiding is its characteristic. It should be known that the characteristics of the Nirmanakaya have arising, while the characteristics of the Dharmakaya have no arising.'
Manjushri Bodhisattva then said to the Buddha: 'World Honored One! How should one understand the skillful means of manifesting the Nirmanakaya?'
The Buddha told Manjushri Bodhisattva: 'Good man! Throughout all the three thousand great thousand Buddha lands, either in an exalted royal family esteemed by the masses, or in a great field of merit esteemed by the masses, simultaneously entering the womb, being born, growing up, experiencing desires, renouncing the household life, demonstrating ascetic practices, abandoning ascetic practices and attaining complete enlightenment, manifesting in sequence. This is called the skillful means of the Tathagata manifesting the Nirmanakaya.'
Manjushri Bodhisattva then said to the Buddha: 'World Honored One! How many kinds are there in total of the differences in speech upheld by the bodies of all Tathagatas? Through these speeches, sentient beings who are not yet mature are made to mature, and those who are already mature quickly attain liberation by taking this as their object?'
The Buddha told Manjushri Bodhisattva: 'Good man! The speech of the Tathagata roughly has three kinds: first, Sutra (discourses); second, Vinaya (discipline); third, Matrika (commentaries).'
'World Honored One! What is Sutra? What is Vinaya? What is Matrika?'
'Manjushri! If in this place, I reveal all dharmas based on the principles of gathering, this is called Sutra. That is, based on four matters, or based on nine matters, or based on twenty-nine matters.'
'What are the four matters? First, the matter of listening; second, the matter of taking refuge; third, the matter of learning; fourth, the matter of Bodhi (enlightenment).'
'What are the nine matters? First...'
、施設有情事；二者、彼所受用事；三者、彼生起事；四者、彼生已住事；五者、彼染凈事；六者、彼差別事；七者、能宣說事；八者、所宣說事；九者、諸眾會事。
「云何名為二十九事？謂依雜染品有：攝諸行事，彼次第隨轉事，即於是中作補特伽羅想已，于當來世流轉因事，作是想已，于當來世流轉因事。依清凈品有：繫念于所緣事，即於是中勤精進事，心安住事，現法樂住事，超一切苦緣方便事，彼遍知事。此復三種：顛倒遍知所依處故，依有情想外有情中邪行遍知所依處故，內離增上慢遍知所依處故。修依處事，作證事，修習事，令彼堅固事，彼行相事，彼所緣事，已斷未斷觀察善巧事，彼散亂事，彼不散亂事，不散亂依處事，不棄修習劬勞加行事，修習勝利事，彼堅牢事，攝聖行事，攝聖行眷屬事，通達真實事，證得涅槃事，于善說法毗奈耶中世間正見超升一切外道所得正見頂事，及即於此不修退事，于善說法毗奈耶中不修習故，說名為退，非見過失，故名為退。
「曼殊室利！若於是處，我依聲聞及諸菩薩，顯示別解脫及別解脫相應之法，是名調伏。」
「世尊！菩薩別解脫，幾相所攝？」
「善男子！當知七相：一者、宣說受軌則事故；二者、宣說隨順他勝事故；三者、宣
【現代漢語翻譯】 現代漢語譯本：一者，設施有情事（指安立眾生的事情）；二者，彼所受用事（指眾生所享受的事物）；三者，彼生起事（指眾生出生的事情）；四者，彼生已住事（指眾生出生后居住的事情）；五者，彼染凈事（指眾生染污和清凈的事情）；六者，彼差別事（指眾生之間的差別）；七者，能宣說事（指能夠宣說佛法的事情）；八者，所宣說事（指所宣說的佛法內容）；九者，諸眾會事（指各種集會的事情）。
『云何名為二十九事？』（什麼是二十九事呢？）謂依雜染品有：攝諸行事（包括各種行為），彼次第隨轉事（這些行為依次相續轉變），即於是中作補特伽羅想已（就在這些行為中產生『補特伽羅』（Pudgala，意為『人』或『有情』）的妄想），于當來世流轉因事（認為這是未來世輪迴的原因），作是想已（產生這種想法后），于當來世流轉因事（認為這是未來世輪迴的原因）。依清凈品有：繫念于所緣事（將心專注于所緣境），即於是中勤精進事（就在這專注中勤奮精進），心安住事（心得以安住），現法樂住事（在當下獲得快樂的住處），超一切苦緣方便事（超越一切痛苦因緣的方法），彼遍知事（對這些進行全面瞭解）。此復三種：顛倒遍知所依處故（因為顛倒的遍知所依賴的處所），依有情想外有情中邪行遍知所依處故（因為依賴於有情之想，在外在有情中邪行的遍知所依賴的處所），內離增上慢遍知所依處故（因為內在遠離增上慢的遍知所依賴的處所）。修依處事（修行的依靠處），作證事（證悟的事情），修習事（修習的事情），令彼堅固事（使之堅固的事情），彼行相事（修行的行相），彼所緣事（修行的所緣），已斷未斷觀察善巧事（對於已斷和未斷的觀察善巧），彼散亂事（散亂的事情），彼不散亂事（不散亂的事情），不散亂依處事（不散亂的依靠處），不棄修習劬勞加行事（不放棄修習的勤勞加行），修習勝利事（修習的勝利），彼堅牢事（修習的堅牢），攝聖行事（攝取聖行的事），攝聖行眷屬事（攝取聖行眷屬的事），通達真實事（通達真實的事），證得涅槃事（證得涅槃的事），于善說法毗奈耶中世間正見超升一切外道所得正見頂事（在善於說法和毗奈耶（Vinaya，意為『戒律』）中，世間的正見超越一切外道所得正見的頂峰），及即於此不修退事（以及就在這裡不修習而退步的事情），于善說法毗奈耶中不修習故（在善於說法和毗奈耶中不修習的緣故），說名為退（稱之為退步），非見過失（不是因為見到過失），故名為退（所以稱之為退步）。』
『曼殊室利（Manjushri，文殊菩薩）！若於是處，我依聲聞（Shravaka，意為『聲聞乘』）及諸菩薩（Bodhisattva，意為『菩薩』），顯示別解脫（Pratimoksha，意為『戒律』）及別解脫相應之法，是名調伏（指調伏煩惱）。』
『世尊（指佛陀）！菩薩別解脫，幾相所攝？』（世尊！菩薩的別解脫，包含幾種相？）
『善男子！當知七相：一者、宣說受軌則事故（宣說接受戒律的軌則）；二者、宣說隨順他勝事故（宣說隨順於防止犯根本戒的事情）；三者、宣
【English Translation】 English version: First, the establishment of sentient beings; second, the things enjoyed by them; third, the arising of them; fourth, the dwelling of them after they have arisen; fifth, the defilement and purification of them; sixth, the differences among them; seventh, the ability to proclaim the Dharma; eighth, the Dharma that is proclaimed; ninth, the assemblies of various kinds.
『What are the twenty-nine matters?』 They are: According to the impure category, there are: including all actions; the sequential transformation of those actions; then, within those actions, conceiving of a Pudgala (person or sentient being); thinking that this is the cause of transmigration in future lives; having thought this, thinking that this is the cause of transmigration in future lives. According to the pure category, there are: focusing the mind on the object of attention; then, within that focus, diligently applying effort; the mind abiding in peace; abiding in happiness in the present life; the means to transcend all causes of suffering; the complete understanding of these. This complete understanding is threefold: because of the basis of distorted complete understanding; because of the basis of complete understanding of wrong conduct among external sentient beings based on the thought of sentient beings; because of the basis of complete understanding of internal detachment from arrogance. The basis of practice; the act of realization; the practice; making it firm; its aspects; its object of attention; skillful observation of what has been cut off and what has not been cut off; distraction; non-distraction; the basis of non-distraction; not abandoning the effort of practice; the benefits of practice; its firmness; including holy conduct; including the retinue of holy conduct; penetrating reality; attaining Nirvana; in the well-spoken Dharma and Vinaya (discipline), the worldly right view surpassing the peak of all right views attained by external paths; and immediately not retreating from this, because of not practicing in the well-spoken Dharma and Vinaya, it is called retreat, not because of seeing faults, therefore it is called retreat.』
『Manjushri (Bodhisattva of Wisdom)! If in this place, I, relying on the Shravakas (hearers) and Bodhisattvas, reveal the Pratimoksha (vows of individual liberation) and the Dharma corresponding to the Pratimoksha, this is called taming (subduing afflictions).』
『World Honored One (Buddha)! How many aspects are included in the Bodhisattva's Pratimoksha?』
『Good man! Know that there are seven aspects: First, proclaiming the rules for receiving the vows; second, proclaiming the things that accord with overcoming defeat; third, proclaiming
說隨順毀犯事故；四者、宣說有犯自性故；五者、宣說無犯自性故；六者、宣說出所犯故；七者、宣說舍律儀故。
「曼殊室利！若於是處，我以十一種相決了分別顯示諸法，是名本母。何等名為十一種相？一者、世俗相；二者、勝義相；三者、菩提分法所緣相；四者、行相；五者、自性相；六者、彼果相；七者、彼領受開示相；八者、彼障礙法相；九者、彼隨順法相；十者、彼過患相；十一者、彼勝利相。
「世俗相者，當知三種：一者、宣說補特伽羅故；二者、宣說遍計所執自性故；三者、宣說諸法作用事業故。勝義相者，當知宣說七種真如故。菩提分法所緣相者，當知宣說遍一切種所知事故。
「行相者，當知宣說八行觀故。云何名為八行觀耶？一者、諦實故；二者、安住故；三者、過失故；四者、功德故；五者、理趣故；六者、流轉故；七者、道理故；八者、總別故。
「諦實者，謂諸法真如。
「安住者，謂或安立補特伽羅，或復安立諸法遍計所執自性，或復安立一向、分別、反問、置記，或復安立隱密、顯了、記別、差別。過失者，謂我宣說諸雜染法，有無量門差別過患。
「功德者，謂我宣說諸清凈法，有無量門差別勝利。
「理趣者，當知六種：一者、
【現代漢語翻譯】 現代漢語譯本： 說隨順毀犯事故；四者，宣說有犯的自性；五者，宣說無犯的自性；六者，宣說脫離所犯之境；七者，宣說捨棄律儀。
『曼殊室利（Manjusri，文殊菩薩）！若在某個地方，我以十一種相來決斷、分別、顯示諸法，這便稱為本母。哪十一種相呢？一者，世俗相；二者，勝義相；三者，菩提分法所緣相；四者，行相；五者，自性相；六者，彼果相；七者，彼領受開示相；八者，彼障礙法相；九者，彼隨順法相；十者，彼過患相；十一者，彼勝利相。』
『世俗相，應當知道有三種：一者，宣說補特伽羅（Pudgala，人）的緣故；二者，宣說遍計所執自性的緣故；三者，宣說諸法作用事業的緣故。勝義相，應當知道是宣說七種真如的緣故。菩提分法所緣相，應當知道是宣說遍一切種所知事物的緣故。』
『行相，應當知道是宣說八行觀的緣故。什麼叫做八行觀呢？一者，諦實故；二者，安住故；三者，過失故；四者，功德故；五者，理趣故；六者，流轉故；七者，道理故；八者，總別故。』
『諦實，是指諸法的真如。』
『安住，是指或者安立補特伽羅（Pudgala，人），或者安立諸法遍計所執的自性，或者安立一向、分別、反問、置記，或者安立隱密、顯了、記別、差別。過失，是指我說諸雜染法，有無量門差別過患。
『功德，是指我說諸清凈法，有無量門差別勝利。
『理趣，應當知道有六種：一者、
【English Translation】 English version: Speaking of incidents of transgression through compliance; fourth, speaking of the nature of transgression; fifth, speaking of the nature of non-transgression; sixth, speaking of escaping from what has been transgressed; seventh, speaking of abandoning the precepts.
『Manjusri (文殊菩薩), if in a certain place I decisively, distinctly, and clearly reveal all dharmas with eleven aspects, this is called the Root Mother. What are the eleven aspects? First, the conventional aspect; second, the ultimate aspect; third, the aspect of the object of the limbs of enlightenment; fourth, the aspect of practice; fifth, the aspect of self-nature; sixth, the aspect of its result; seventh, the aspect of its reception and exposition; eighth, the aspect of its obstructing dharmas; ninth, the aspect of its compliant dharmas; tenth, the aspect of its faults; eleventh, the aspect of its benefits.』
『The conventional aspect should be known as threefold: first, because it speaks of the Pudgala (人, person); second, because it speaks of the self-nature of what is completely conceptualized; third, because it speaks of the functions and activities of all dharmas. The ultimate aspect should be known as speaking of the seven suchnesses. The aspect of the object of the limbs of enlightenment should be known as speaking of all knowable things.』
『The aspect of practice should be known as speaking of the eightfold contemplation. What is the eightfold contemplation? First, because of truth; second, because of abiding; third, because of faults; fourth, because of merits; fifth, because of reasoning; sixth, because of transmigration; seventh, because of principle; eighth, because of generality and particularity.』
『Truth is the suchness of all dharmas.』
『Abiding is either establishing the Pudgala (人, person), or establishing the self-nature of what is completely conceptualized in all dharmas, or establishing affirmation, discrimination, questioning, and silence, or establishing concealment, manifestation, distinction, and difference. Faults are when I speak of all defiled dharmas, which have countless doors of different faults.』
『Merits are when I speak of all pure dharmas, which have countless doors of different benefits.』
『Reasoning should be known as sixfold: first,』
真義理趣；二者、證得理趣；三者、教導理趣；四者、遠離二邊理趣；五者、不可思議理趣；六者、意趣理趣。
「流轉者，所謂三世三有為相，及四種緣。
「道理者，當知四種：一者、觀待道理；二者、作用道理；三者、證成道理；四者、法爾道理。觀待道理者，謂若因若緣，能生諸行，及起隨說，如是名為觀待道理。作用道理者，謂若因若緣，能得諸法，或能成辦，或復生已作諸業用，如是名為作用道理。證成道理者，謂若因若緣，能令所立、所說、所標、義得成立，令正覺悟，如是名為證成道理。
「又此道理略有二種：一者、清凈；二者不清凈。由五種相名為清凈，由七種相名不清凈。
「云何由五種相名為清凈？一者、現見所得相；二者、依止現見所得相；三者、自類譬喻所引相；四者、圓成實相；五者、善清凈言教相。
「現見所得相者，謂一切行皆無常性，一切行皆是苦性，一切法皆無我性，此為世間現量所得。如是等類，是名現見所得相。
「依止現見所得相者，謂一切行皆剎那性，他世有性，凈不凈業無失壞性。由彼能依粗無常性，現可得故。由諸有情種種差別，依種種業現可得故，由諸有情若樂若苦，凈不凈業以為依止，現可得故。由此因緣，于不現見
【現代漢語翻譯】 現代漢語譯本： 真義理趣：第一，真實的意義和道理；第二，證得真理和道理；第三，教導真理和道理；第四，遠離二邊（極端）的真理和道理；第五，不可思議的真理和道理；第六，意趣的真理和道理。
『流轉』，指的是三世（過去、現在、未來）和三有（欲有、色有、無色有）的生滅變化，以及四種緣（因緣、次第緣、緣緣、增上緣）。
『道理』，應當瞭解有四種：第一，觀待道理；第二，作用道理；第三，證成道理；第四，法爾道理。觀待道理，是指憑藉因和緣，能夠產生諸行（各種行為和現象），以及引發隨之而來的言說，這稱為觀待道理。作用道理，是指憑藉因和緣，能夠獲得諸法（各種事物和現象），或者能夠成就某種事物，或者在產生之後能夠進行各種作用，這稱為作用道理。證成道理，是指憑藉因和緣，能夠使所建立的、所說的、所標示的意義得以成立，使人正確覺悟，這稱為證成道理。
此外，這些道理大致有兩種：第一，清凈；第二，不清凈。由五種相稱為清凈，由七種相稱為不清凈。
什麼是通過五種相稱為清凈呢？第一，現見所得相；第二，依止現見所得相；第三，自類譬喻所引相；第四，圓成實相；第五，善清凈言教相。
現見所得相，是指一切行（一切行為和現象）都是無常的性質，一切行都是苦的性質，一切法（一切事物和現象）都是無我的性質，這是世間通過現量（直接感知）所能獲得的。像這樣的等等，稱為現見所得相。
依止現見所得相，是指一切行都是剎那生滅的性質，有他世（來世）的存在，清凈和不清凈的業不會消失。因為它們能夠依賴粗略的無常性，現在可以獲得。因為各種有情（眾生）的種種差別，依賴於種種業，現在可以獲得。因為各種有情，無論是快樂還是痛苦，都以清凈和不清凈的業作為依靠，現在可以獲得。因為這個原因，對於不現見（不能直接感知）
【English Translation】 English version: True Meaning and Principle: First, the true meaning and reason; second, the attainment of the truth and reason; third, the teaching of truth and reason; fourth, the truth and reason of being away from the two extremes; fifth, the inconceivable truth and reason; sixth, the truth and reason of intention.
'Transmigration' refers to the arising and ceasing of the three times (past, present, and future) and the three realms of existence (the desire realm, the form realm, and the formless realm), as well as the four conditions (hetu-pratyaya (causal condition), samanantara-pratyaya (immediately preceding condition), alambana-pratyaya (object-support condition), and adhipati-pratyaya (dominant condition)).
'Reason' should be understood as having four types: first, relative reason; second, functional reason; third, proving reason; fourth, natural reason. Relative reason refers to the fact that by relying on causes and conditions, one can generate all actions (various behaviors and phenomena) and initiate subsequent speech, which is called relative reason. Functional reason refers to the fact that by relying on causes and conditions, one can obtain all dharmas (various things and phenomena), or can accomplish something, or can perform various functions after arising, which is called functional reason. Proving reason refers to the fact that by relying on causes and conditions, one can establish the meaning of what is established, said, and indicated, and enable people to awaken correctly, which is called proving reason.
In addition, these reasons are roughly of two types: first, pure; second, impure. It is called pure by five aspects, and impure by seven aspects.
What is called pure through five aspects? First, the aspect of what is obtained through direct perception; second, the aspect of relying on what is obtained through direct perception; third, the aspect drawn from analogies of the same kind; fourth, the aspect of perfect reality; fifth, the aspect of good and pure teachings.
The aspect of what is obtained through direct perception refers to the fact that all actions (all behaviors and phenomena) are of impermanent nature, all actions are of the nature of suffering, and all dharmas (all things and phenomena) are of the nature of non-self, which is what the world can obtain through direct perception. Such things are called the aspect of what is obtained through direct perception.
The aspect of relying on what is obtained through direct perception refers to the fact that all actions are of momentary nature, there is existence in other lives (future lives), and pure and impure karma will not be lost. Because they can rely on gross impermanence, it can now be obtained. Because the various differences of all sentient beings (beings) rely on various karmas, it can now be obtained. Because all sentient beings, whether happy or suffering, rely on pure and impure karma, it can now be obtained. For this reason, for what is not directly perceived
可為比度。如是等類，是名依止現見所得相。
「自類譬喻所引相者，謂于內外諸行聚中，引諸世間共所了知所得生死以為譬喻，引諸世間共所了知所得生等種種苦相以為譬喻，引諸世間共所了知所得不自在相以為譬喻，又復于外引諸世間共所了知所得衰盛以為譬喻。如是等類，當知是名自類譬喻所引相。
「圓成實相者，謂即如是現見所得相，若依止現見所得相，若自類譬喻所得相，于所成立，決定能成，當知是名圓成實相。
「善清凈言教相者，謂一切智者之所宣說，如言涅槃究竟寂靜，如是等類，當知是名善清凈言教相。
「善男子！是故由此五種相故，名善觀察清凈道理，由清凈故，應可修習。」
曼殊室利菩薩復白佛言：「世尊！一切智相者，當知有幾種？」
佛告曼殊室利菩薩曰：「善男子！略有五種：一者、若有出現世間一切智聲，無不普聞；二者、成就三十二種大丈夫相；三者、具足十力，能斷一切眾生一切疑惑；四者、具足四無所畏宣說正法，不為一切他論所伏，而能摧伏一切邪論；五者、于善說法、毗奈耶中，八支聖道、四沙門等，皆現可得。如是生故，相故，斷疑網故，非他所伏能伏他故，聖道、沙門現可得故，如是五種，當知名為一切智相。
【現代漢語翻譯】 現代漢語譯本 可以作為比度的依據。像這些等等，就叫做依止現見所得之相。
『自類譬喻所引之相』，是指在內外諸行聚合之中，引用世間普遍瞭解的生死現象作為譬喻，引用世間普遍瞭解的生等種種苦相作為譬喻，引用世間普遍瞭解的不自在相作為譬喻，又在外在事物中引用世間普遍瞭解的衰盛現象作為譬喻。像這些等等，應當知道就叫做自類譬喻所引之相。
『圓成實相』，是指像這樣現見所得之相，或者依止現見所得之相，或者自類譬喻所得之相，對於所要成立的論點，決定能夠成立，應當知道就叫做圓成實相。
『善清凈言教相』，是指一切智者（Sarvajna）所宣說的教言，例如說涅槃（Nirvana）是究竟寂靜的，像這些等等，應當知道就叫做善清凈言教相。
『善男子！』因此，由於這五種相的緣故，叫做善於觀察清凈的道理，由於清凈的緣故，應當可以修習。』
曼殊室利（Manjusri）菩薩又對佛說：『世尊！一切智相，應當知道有幾種？』
佛告訴曼殊室利菩薩說：『善男子！大概有五種：第一，如果有人出現於世間，一切智（Sarvajna）的名聲，沒有不普遍聽聞的；第二，成就三十二種大丈夫相；第三，具足十力，能夠斷除一切眾生的一切疑惑；第四，具足四無所畏，宣說正法，不被一切其他論點所折服，而能夠摧伏一切邪論；第五，在善於說法、毗奈耶（Vinaya）中，八支聖道、四沙門等，都現實可得。像這樣，由於出生，由於（殊勝的）相，由於斷除疑惑之網，由於不被他人折服而能折服他人，由於聖道、沙門現實可得，像這五種，應當知道就叫做一切智相。
【English Translation】 English version It can be used as a basis for comparison. Such things are called the characteristics obtained through direct perception.
『The characteristic drawn from analogy of its own kind』 refers to, within the aggregation of internal and external phenomena, using the universally understood phenomenon of birth and death as an analogy, using the universally understood various sufferings such as birth as an analogy, using the universally understood state of non-freedom as an analogy, and also using the universally understood phenomena of decline and prosperity in external things as an analogy. Such things should be known as the characteristics drawn from analogy of its own kind.
『The perfectly accomplished reality』 refers to such characteristics obtained through direct perception, or those based on characteristics obtained through direct perception, or those obtained through analogy of its own kind, which are definitely able to establish the point to be established. This should be known as the perfectly accomplished reality.
『The characteristic of well-purified teachings』 refers to the teachings proclaimed by the All-Knowing One (Sarvajna), such as saying that Nirvana (Nirvana) is ultimately tranquil. Such things should be known as the characteristic of well-purified teachings.
『Good man!』 Therefore, because of these five characteristics, it is called being good at observing pure principles, and because of purity, it should be cultivated.』
Manjusri (Manjusri) Bodhisattva again said to the Buddha: 『World Honored One! How many kinds of characteristics of the All-Knowing One should be known?』
The Buddha told Manjusri Bodhisattva: 『Good man! There are roughly five kinds: First, if someone appears in the world, the name of the All-Knowing One (Sarvajna) will be universally heard; second, they will possess the thirty-two marks of a great man; third, they will possess the ten powers and be able to cut off all doubts of all beings; fourth, they will possess the four fearlessnesses, proclaim the true Dharma, and not be subdued by any other arguments, but be able to subdue all heretical arguments; fifth, in the well-spoken Dharma and Vinaya (Vinaya), the eightfold noble path and the four Sramanas, etc., are all realistically attainable. Like this, because of birth, because of (auspicious) characteristics, because of cutting off the net of doubts, because of not being subdued by others but being able to subdue others, because the noble path and Sramanas are realistically attainable, these five should be known as the characteristics of the All-Knowing One.
「善男子！如是證成道理，由現量故、由比量故、由聖教量故。由五種相，名為清凈。
「云何由七種相名不清凈？一者、此余同類可得相；二者、此余異類可得相；三者、一切同類可得相；四者、一切異類可得相；五者、異類譬喻所得相；六者、非圓成實相；七者、非善清凈言教相。
「若一切法意識所識性，是名一切同類可得相，若一切法相性業法因果異相，由隨如是一一異相，決定展轉各各異相，是名一切異類可得相。善男子！若於此余同類可得相，及譬喻中有一切異類相者，由此因緣，于所成立非決定故，是名非圓成實相。又於此余異類可得相，及譬喻中有一切同類相者，由此因緣，于所成立不決定故，亦名非圓成實相。非圓成實故，非善觀察清凈道理，不清凈故，不應修習。若異類譬喻所引相，若非善清凈言教相，當知體性皆不清凈。
「法爾道理者，謂如來出世，若不出世，法性，安住、法住，法界，是名法爾道理。
「總別者，謂先總說一句法已，後後諸句差別分別究竟顯了。
「自性相者，謂我所說有行有緣，所有能取菩提分法，謂念住等，如是名為彼自性相。
「彼果相者，謂若世間若出世間，諸煩惱斷，及所引發世出世間諸果功德，如是名為得彼果相。
【現代漢語翻譯】 現代漢語譯本： 『善男子！像這樣證成道理，是由於現量（Pratyaksha，直接感知）、比量（Anumana，推論）、聖教量（Agama，聖典的權威）。由五種相，名為清凈。』
『什麼是由七種相名為不清凈？一者、此余同類可得相；二者、此余異類可得相；三者、一切同類可得相；四者、一切異類可得相；五者、異類譬喻所得相；六者、非圓成實相；七者、非善清凈言教相。』
『若一切法是意識所識的性質，這名為一切同類可得相。若一切法的相、性、業、法、因果的差異之相，由於隨順如是一一差異之相，決定展轉各各差異之相，這名為一切異類可得相。善男子！若於此余同類可得相，以及譬喻中有一切異類相，由於這樣的因緣，對於所成立的並非決定，所以名為非圓成實相。又於此余異類可得相，以及譬喻中有一切同類相，由於這樣的因緣，對於所成立的不決定，也名為非圓成實相。因為非圓成實，所以不是善於觀察的清凈道理，因為不清凈，所以不應修習。若異類譬喻所引的相，若非善清凈的言教相，應當知道其體性都是不清凈的。』
『法爾道理，是指如來出世，或者不出世，法性（Dharmata，法的本性）、安住、法住（Dharmasthiti，法的住立）、法界（Dharmadhatu，法的界限），這名為法爾道理。』
『總別，是指先總的說一句法之後，後後的諸句差別分別究竟顯了。』
『自性相，是指我所說的有行有緣，所有能取菩提分法，如念住（Smrtyupasthana，四念住）等，像這樣名為彼自性相。』
『彼果相，是指若是世間若是出世間，諸煩惱斷除，以及所引發的世間出世間諸果功德，像這樣名為得彼果相。』
【English Translation】 English version: 'Good man! Such proof of reason is due to direct perception (Pratyaksha), inference (Anumana), and the authority of sacred teachings (Agama). It is called pure because of five characteristics.'
'What is it that is called impure because of seven characteristics? First, the characteristic of being obtainable in this and other similar categories; second, the characteristic of being obtainable in this and other dissimilar categories; third, the characteristic of being obtainable in all similar categories; fourth, the characteristic of being obtainable in all dissimilar categories; fifth, the characteristic obtained through dissimilar analogies; sixth, the characteristic of not being perfectly established reality; seventh, the characteristic of not being virtuous and pure verbal teachings.'
'If the nature of all dharmas is that which is cognized by consciousness, this is called the characteristic of being obtainable in all similar categories. If the different characteristics of the form, nature, karma, dharma, cause, and effect of all dharmas, due to following each and every different characteristic, determine and mutually transform into different characteristics, this is called the characteristic of being obtainable in all dissimilar categories. Good man! If in this and other similar categories, and in analogies, there are all dissimilar characteristics, due to this cause, what is established is not definite, therefore it is called the characteristic of not being perfectly established reality. Also, if in this and other dissimilar categories, and in analogies, there are all similar characteristics, due to this cause, what is established is not definite, it is also called the characteristic of not being perfectly established reality. Because it is not perfectly established reality, it is not a virtuous observation of pure reason, and because it is not pure, it should not be practiced. If the characteristic drawn from dissimilar analogies, if it is not a virtuous and pure verbal teaching, know that its essence is all impure.'
'The natural principle (Dharmata) refers to the Tathagata's appearance in the world, or non-appearance in the world, the nature of dharma (Dharmata), abiding, the abiding of dharma (Dharmasthiti), the realm of dharma (Dharmadhatu), this is called the natural principle.'
'General and specific refers to first speaking a general statement of dharma, and then the subsequent sentences differentiating, distinguishing, and ultimately revealing it.'
'The characteristic of self-nature refers to what I have said, having action and conditions, all the factors of enlightenment that can be grasped, such as the mindfulness establishments (Smrtyupasthana), this is called the characteristic of that self-nature.'
'The characteristic of that fruit refers to whether it is worldly or supramundane, the severing of all afflictions, and the worldly and supramundane fruits and merits that are thereby brought forth, this is called obtaining the characteristic of that fruit.'
「彼領受開示相者，謂即于彼，以解脫智而領受之，及廣為他宣說開示，如是名為彼領受開示相。
「彼障礙法相者，謂即于修菩提分法，能隨障礙諸染污法，是名彼障礙法相。
「彼隨順法相者，謂即于彼多所作法，是名彼隨順法相。
「彼過患相者，當知即彼諸障礙法所有過失，是名彼過患相。
「彼勝利相者，當知即彼諸隨順法所有功德，是名彼勝利相。」
曼殊室利菩薩復白佛言：「唯愿世尊為諸菩薩略說契經、調伏、本母、不共外道陀羅尼義，由此不共陀羅尼義，令諸菩薩得入如來所說諸法甚深密意。」
佛告曼殊室利菩薩曰：「善男子！汝今諦聽，吾當為汝略說不共陀羅尼義，令諸菩薩，於我所說密意言詞能善悟入。
「善男子！若雜染法、若清凈法，我說一切皆無作用，亦都無有補特伽羅，以一切種離所為故。非雜染法先染后凈，非清凈法后凈先染，凡夫異生，于粗重身，執著諸法、補特伽羅自性差別，隨眠妄見以為緣故，計我我所；由此妄見，謂我見、我聞、我嗅、我嘗、我觸、我知、我食、我作、我染、我凈，如是等類邪加行轉。若有如實知如是者，便能永斷粗重之身，獲得一切煩惱不住，最極清凈，離諸戲論，無為依止，無有加行。善男子！
【現代漢語翻譯】 現代漢語譯本 『領受開示之相』，是指對於開示，以解脫智慧去領受，並且廣泛地為他人宣說開示，這就叫做領受開示之相。 『障礙法之相』，是指在修習菩提分法時，能夠隨之障礙各種染污之法，這就叫做障礙法之相。 『隨順法之相』，是指對於那些需要多加修習的法，這就叫做隨順法之相。 『過患之相』，應當知道就是那些障礙法所具有的過失，這就叫做過患之相。 『勝利之相』，應當知道就是那些隨順法所具有的功德，這就叫做勝利之相。 曼殊室利（Manjushri）菩薩又對佛說：『唯愿世尊為諸位菩薩略說契經、調伏、本母、不共外道陀羅尼（dharani）的意義，通過這不共外道的陀羅尼的意義，使各位菩薩能夠深入如來所說的諸法甚深密意。』 佛告訴曼殊室利（Manjushri）菩薩說：『善男子！你現在仔細聽好，我將為你略說不共陀羅尼（dharani）的意義，使各位菩薩對於我所說的秘密言辭能夠很好地領悟。』 『善男子！無論是雜染之法，還是清凈之法，我說一切都沒有作用，也都沒有補特伽羅（pudgala，人或有情），因為一切種類都遠離了作為。不是雜染之法先染后凈，也不是清凈之法后凈先染，凡夫異生，對於粗重的身體，執著于諸法、補特伽羅（pudgala，人或有情）自性的差別，因為隨眠妄見的緣故，計較我與我所；因為這種妄見，就說我見、我聞、我嗅、我嘗、我觸、我知、我食、我作、我染、我凈，像這樣各種邪惡的加行運轉。如果有人如實地知道這些，便能夠永遠斷除粗重的身體，獲得一切煩惱都不停留，最極清凈，遠離各種戲論，無為的依止，沒有加行。善男子！
【English Translation】 English version 'The characteristic of receiving instruction' refers to receiving instruction with the wisdom of liberation, and extensively proclaiming and explaining it to others. This is called the characteristic of receiving instruction. 'The characteristic of obstructing dharmas' refers to the defiled dharmas that can obstruct the practice of the Bodhi-partaking dharmas. This is called the characteristic of obstructing dharmas. 'The characteristic of conforming dharmas' refers to those dharmas that require much practice. This is called the characteristic of conforming dharmas. 'The characteristic of faults' should be understood as the faults inherent in those obstructing dharmas. This is called the characteristic of faults. 'The characteristic of benefits' should be understood as the merits inherent in those conforming dharmas. This is called the characteristic of benefits. Manjushri (Manjushri) Bodhisattva then said to the Buddha: 'May the World Honored One briefly explain to the Bodhisattvas the meaning of the Sutras, Vinaya, Matrika, and the uncommon Dharani (dharani) of non-Buddhist paths. Through the meaning of this uncommon Dharani (dharani), may the Bodhisattvas be able to enter the profound and secret meaning of all dharmas spoken by the Tathagata.' The Buddha told Manjushri (Manjushri) Bodhisattva: 'Good man! Listen attentively now, and I will briefly explain to you the meaning of the uncommon Dharani (dharani), so that the Bodhisattvas may be able to understand well the secret words I have spoken.' 'Good man! Whether defiled dharmas or pure dharmas, I say that all are without function, and there is no Pudgala (pudgala, person or sentient being), because all kinds are apart from action. It is not that defiled dharmas are first defiled and then purified, nor that pure dharmas are later purified and first defiled. Ordinary beings, with their coarse bodies, are attached to the differences in the nature of dharmas and Pudgalas (pudgala, person or sentient being), and because of the latent false views, they calculate 'I' and 'mine'; because of these false views, they say 'I see, I hear, I smell, I taste, I touch, I know, I eat, I do, I defile, I purify,' and so on, various evil actions proceed. If someone truly knows these things, they will be able to permanently cut off the coarse body, obtain the non-abiding of all afflictions, the utmost purity, be free from all fabrications, have a non-active reliance, and have no action. Good man!'
當知是名略說不共陀羅尼義。」
爾時，世尊欲重宣此義，而說頌曰：
「一切雜染清凈法， 皆無作用數取趣。 由我宣說離所為， 染污清凈非先後。 于粗重身隨眠見， 為緣計我及我所； 由此妄謂我見等， 我食我為我染凈。 若如實知如是者， 乃能永斷粗重身， 得無染凈無戲論， 無為依止無加行。」
爾時，曼殊室利菩薩摩訶薩復白佛言：「世尊！云何應知諸如來心生起之相？」
佛告曼殊室利菩薩曰：「善男子！夫如來者，非心意識生起所顯，然諸如來有無加行心法生起，當知此事猶如變化。」
曼殊室利菩薩復白佛言：「世尊！若諸如來法身，遠離一切加行；既無加行，云何而有心法生起？」
佛告曼殊室利菩薩曰：「善男子！先所修習方便般若加行力故，有心生起。善男子！譬如正入無心睡眠，非於覺悟而作加行，由先所作加行勢力而復覺悟。又如正在滅盡定中，非於起定而作加行，由先所作加行勢力，還從定起。如從睡眠及滅盡定心更生起，如是如來由先修習方便般若加行力故，當知復有心法生起。」
曼殊室利菩薩復白佛言：「世尊！如來化身，當言有心為無心耶？」
佛告曼殊室利菩薩曰：「善男子！非是有心
【現代漢語翻譯】 現代漢語譯本：應當知道，這被稱為簡略解釋的不共陀羅尼的含義。
這時，世尊想要再次宣揚這個意義，於是說了頌詞：
『一切雜染和清凈的法，都沒有作用，也沒有補特伽羅（數取趣，指不斷輪迴的主體）。 由於我宣說遠離造作，染污和清凈並非有先後順序。 對於粗重的身體和隨眠的煩惱，因為有這些作為緣，就計度有『我』和『我所』； 由此虛妄地認為有我見等等，認為我吃、我做、我染污、我清凈。 如果如實地知道這些，才能永遠斷除粗重的身體， 得到沒有染污和清凈，沒有戲論，沒有造作的依止，沒有額外的努力。』
這時，曼殊室利（Manjushri，文殊菩薩）菩薩摩訶薩再次對佛說：『世尊！應該如何瞭解諸如來心生起的相狀？』
佛告訴曼殊室利（Manjushri）菩薩說：『善男子！如來，不是由心意識的生起所顯現的，然而諸如來有不需額外努力的心法生起，應當知道這件事就像變化一樣。』
曼殊室利（Manjushri）菩薩再次對佛說：『世尊！如果諸如來的法身，遠離一切造作；既然沒有造作，怎麼會有心法生起呢？』
佛告訴曼殊室利（Manjushri）菩薩說：『善男子！由於先前所修習的方便般若的加行力，所以有心生起。善男子！譬如正在進入無心睡眠，並非在覺悟時才開始努力，而是由於先前所做的加行勢力而再次覺悟。又如正在滅盡定中，並非在出定時才開始努力，而是由於先前所做的加行勢力，又從定中出來。如同從睡眠和滅盡定中心再次生起一樣，如此如來由於先前修習方便般若的加行力，應當知道再次有心法生起。』
曼殊室利（Manjushri）菩薩再次對佛說：『世尊！如來的化身，應該說是有心還是無心呢？』
佛告訴曼殊室利（Manjushri）菩薩說：『善男子！不是有心』
【English Translation】 English version: 'You should know that this is called the meaning of the Uncommon Dharani, briefly explained.'
At that time, the World-Honored One, wishing to reiterate this meaning, spoke in verse:
'All defiled and pure dharmas, have no agency, nor any Pudgala (person, referring to the subject of continuous rebirth). Because I declare detachment from action, defilement and purity are not sequential. Regarding the gross body and latent afflictions, due to these as conditions, one conceives of 'I' and 'mine'; From this, one falsely believes in views of self, thinking 'I eat, I do, I am defiled, I am purified.' If one truly knows this, then one can permanently sever the gross body, Attaining freedom from defilement and purity, free from conceptual proliferation, with non-action as refuge, without additional effort.'
At that time, Manjushri (Manjushri, the Bodhisattva of Wisdom) Bodhisattva-Mahasattva again said to the Buddha: 'World-Honored One! How should one understand the arising of the minds of the Tathagatas?'
The Buddha told Manjushri (Manjushri) Bodhisattva: 'Good son! The Tathagata is not manifested by the arising of mind-consciousness, yet the Tathagatas have mind-dharmas arising without additional effort. Know that this is like a transformation.'
Manjushri (Manjushri) Bodhisattva again said to the Buddha: 'World-Honored One! If the Dharmakaya of the Tathagatas is free from all action, and since there is no action, how can mind-dharmas arise?'
The Buddha told Manjushri (Manjushri) Bodhisattva: 'Good son! Due to the power of the skillful means and prajna (wisdom) previously cultivated, mind arises. Good son! For example, when one enters mindless sleep, one does not make effort at the time of awakening, but awakens again due to the power of the effort previously made. Also, when one is in the Samadhi of Cessation, one does not make effort at the time of arising from Samadhi, but arises from Samadhi due to the power of the effort previously made. Just as mind arises again from sleep and the Samadhi of Cessation, so too, the Tathagata, due to the power of the skillful means and prajna previously cultivated, should be known to have mind-dharmas arising again.'
Manjushri (Manjushri) Bodhisattva again said to the Buddha: 'World-Honored One! Should the Nirmāṇakāya (emanation body) of the Tathagata be said to have mind or be without mind?'
The Buddha told Manjushri (Manjushri) Bodhisattva: 'Good son! It is not with mind.'
，亦非無心。何以故？無自依心故，有依他心故。」
曼殊室利菩薩復白佛言：「世尊！如來所行，如來境界，此之二種，有何差別？」
佛告曼殊室利菩薩曰：「善男子！如來所行，謂一切種，如來共有不可思議無量功德，眾所莊嚴清凈佛土。如來境界，謂一切種，五界差別。何等為五？一者、有情界；二者、世界；三者、法界；四者、調伏界；五者、調伏方便界。如是名為二種差別。」
曼殊室利菩薩復白佛言：「世尊！如來成等正覺、轉正法輪、入大涅槃，如是三種，當知何相？」
佛告曼殊室利菩薩曰：「善男子！當知此三皆無二相。謂非成等正覺、非不成等正覺；非轉正法輪、非不轉正法輪；非入大涅槃、非不入大涅槃。何以故？如來法身究竟凈故，如來化身常示現故。」
曼殊室利菩薩復白佛言：「世尊！諸有情類，但于化身見聞奉事生諸功德，如來於彼有何因緣？」
佛告曼殊室利菩薩曰：「善男子！如來是彼增上所緣之因緣故。又彼化身，是如來力所住持故。」
曼殊室利菩薩復白佛言：「世尊！等無加行，何因緣故如來法身，為諸有情放大智光，及出無量化身影像？聲聞、獨覺解脫之身，無如是事？」
佛告曼殊室利菩薩曰：「善男子！譬如等
【現代漢語翻譯】 現代漢語譯本：也不是沒有心。為什麼呢？因為沒有依靠自身的心，而是有依靠于其他的心。
曼殊室利菩薩（Manjushri Bodhisattva）再次對佛說：『世尊！如來的行為（如來所行），如來的境界（如來境界），這兩種有什麼差別？』
佛告訴曼殊室利菩薩（Manjushri Bodhisattva）說：『善男子！如來的行為（如來所行），是指一切種類，如來共同具有的不可思議的無量功德，以及眾多聖眾所莊嚴的清凈佛土。如來的境界（如來境界），是指一切種類的五界差別。哪五種呢？第一是有情界（有情界）；第二是世界（世界）；第三是法界（法界）；第四是調伏界（調伏界）；第五是調伏方便界（調伏方便界）。這些就叫做兩種差別。』
曼殊室利菩薩（Manjushri Bodhisattva）再次對佛說：『世尊！如來成就正等覺（如來成等正覺）、轉正法輪（轉正法輪）、進入大涅槃（入大涅槃），這三種，應當知道是什麼樣的相狀？』
佛告訴曼殊室利菩薩（Manjushri Bodhisattva）說：『善男子！應當知道這三種都沒有二相。所謂非成就正等覺（非成等正覺）、非不成就正等覺（非不成等正覺）；非轉正法輪（非轉正法輪）、非不轉正法輪（非不轉正法輪）；非進入大涅槃（非入大涅槃）、非不進入大涅槃（非不入大涅槃）。為什麼呢？因為如來的法身（如來法身）究竟清凈的緣故，如來的化身（如來化身）常常示現的緣故。』
曼殊室利菩薩（Manjushri Bodhisattva）再次對佛說：『世尊！眾生，僅僅對於化身（化身）見聞奉事而生出各種功德，如來對於他們有什麼因緣？』
佛告訴曼殊室利菩薩（Manjushri Bodhisattva）說：『善男子！如來是他們增上所緣的因緣的緣故。而且那些化身（化身），是如來的力量所住持的緣故。』
曼殊室利菩薩（Manjushri Bodhisattva）再次對佛說：『世尊！在沒有額外功用的情況下，因為什麼因緣如來的法身（如來法身），為眾生放出大智慧的光芒，以及顯現無量的化身影像？聲聞（聲聞）、獨覺（獨覺）解脫之身，沒有這樣的事情？』
佛告訴曼殊室利菩薩（Manjushri Bodhisattva）說：『善男子！譬如等……』
【English Translation】 English version: Nor is it without mind. Why is that? Because it has no self-reliant mind, but has a mind that relies on others.
Manjushri Bodhisattva further said to the Buddha: 'World Honored One! The conduct of the Tathagata (如來所行), the realm of the Tathagata (如來境界), what is the difference between these two?'
The Buddha told Manjushri Bodhisattva: 'Good man! The conduct of the Tathagata (如來所行) refers to all kinds of inconceivable and immeasurable merits that the Tathagata shares, and the pure Buddha lands adorned by the assembly. The realm of the Tathagata (如來境界) refers to all kinds of differences in the five realms. What are the five? First, the realm of sentient beings (有情界); second, the world (世界); third, the Dharma realm (法界); fourth, the realm of taming (調伏界); fifth, the realm of taming methods (調伏方便界). These are called the two kinds of differences.'
Manjushri Bodhisattva further said to the Buddha: 'World Honored One! The Tathagata's attainment of complete and perfect enlightenment (如來成等正覺), turning the wheel of the Dharma (轉正法輪), and entering into great Nirvana (入大涅槃), what should we know about the characteristics of these three?'
The Buddha told Manjushri Bodhisattva: 'Good man! Know that these three have no dualistic characteristics. That is, neither attaining complete and perfect enlightenment (非成等正覺) nor not attaining complete and perfect enlightenment (非不成等正覺); neither turning the wheel of the Dharma (非轉正法輪) nor not turning the wheel of the Dharma (非不轉正法輪); neither entering into great Nirvana (非入大涅槃) nor not entering into great Nirvana (非不入大涅槃). Why is that? Because the Dharmakaya (如來法身) of the Tathagata is ultimately pure, and the Nirmanakaya (如來化身) of the Tathagata constantly manifests.'
Manjushri Bodhisattva further said to the Buddha: 'World Honored One! Sentient beings only see, hear, serve, and make offerings to the Nirmanakaya (化身) and generate various merits. What is the cause and condition between the Tathagata and them?'
The Buddha told Manjushri Bodhisattva: 'Good man! The Tathagata is the cause and condition of their supreme object of focus. Moreover, those Nirmanakayas (化身) are sustained by the power of the Tathagata.'
Manjushri Bodhisattva further said to the Buddha: 'World Honored One! Without additional effort, for what reason does the Dharmakaya (如來法身) of the Tathagata emit great wisdom light for sentient beings and manifest countless Nirmanakaya images? The liberated bodies of Sravakas (聲聞) and Pratyekabuddhas (獨覺) do not have such things?'
The Buddha told Manjushri Bodhisattva: 'Good man! For example...'
無加行，從日、月輪水火二種頗胝迦寶放大光明，非余水火頗胝迦寶，謂大威德有情所住持故，諸有情業增上力故。又如從彼善工業者之所雕飾，末尼寶珠出印文像，不從所餘不雕飾者。如是緣于無量法界方便般若，極善修習磨瑩，整合如來法身，從是能放大智光明及出種種化身影像，非唯從彼解脫之身，有如斯事。」
曼殊室利菩薩復白佛言：「世尊！如世尊說：『如來、菩薩威德住持，令諸眾生於欲界中，生剎帝利、婆羅門等大富貴家，人身財寶無不圓滿，或欲界天、色、無色界，一切身財圓滿可得。』世尊！此中有何密意？」
佛告曼殊室利菩薩曰：「善男子！如來、菩薩威德住持，若道若行，於一切處，能令眾生獲得身財皆圓滿者，即隨所應，為彼宣說此道此行。若有能於此道此行正修行者，於一切處所獲身財無不圓滿。若有眾生於此道行違背輕毀，又於我所起損惱心及瞋恚心，命終已后，於一切處所得身財無不下劣。曼殊室利！由是因緣，當知如來及諸菩薩威德住持，非但能令身財圓滿，如來、菩薩住持威德，亦令眾生身財下劣。」
曼殊室利菩薩復白佛言：「世尊！諸穢土中，何事易得？何事難得？諸凈土中，何事易得？何事難得？」
佛告曼殊室利菩薩曰：「善男子！諸穢土
【現代漢語翻譯】 現代漢語譯本：沒有加行（無加行），從日輪、月輪的水火兩種頗胝迦寶（Sphatika，一種透明的水晶）放出大光明，而不是其他的水火頗胝迦寶，這是因為大威德的有情所住持的緣故，也是因為眾生業力增上的緣故。又好像從那些善於工藝的人所雕飾的末尼寶珠（Mani，如意寶珠）中顯現出印文影象，而不是從那些沒有雕飾的寶珠中顯現。同樣，依靠對無量法界的方便般若（Upaya-prajna，方便智慧）進行極好的修習和磨練，整合如來的法身（Dharmakaya，法身），從這裡能夠放出大智慧光明以及顯現種種化身影像，而不僅僅是從解脫之身才能有這樣的事情。
曼殊室利菩薩（Manjusri，文殊菩薩）再次對佛說：『世尊！就像世尊您所說：『如來、菩薩的威德住持，使得眾生在欲界中，能夠出生在剎帝利（Ksatriya，國王種姓）、婆羅門（Brahmana，祭司種姓）等大富貴之家，人身和財寶沒有不圓滿的，或者在欲界天、色界、無色界，一切身和財的圓滿都可以得到。』世尊！這其中有什麼密意？』
佛告訴曼殊室利菩薩說：『善男子！如來、菩薩的威德住持，無論是道還是行，在一切地方，能夠使眾生獲得身和財都圓滿，就根據他們所應得的，為他們宣說這個道和這個行。如果有人能夠對這個道和這個行正確地修行，在一切地方所獲得的身和財沒有不圓滿的。如果有眾生對這個道和行違背輕視、譭謗，又對我生起損害的心和嗔恨的心，命終之後，在一切地方所獲得的身和財沒有不低劣的。曼殊室利！因為這個因緣，應當知道如來和諸菩薩的威德住持，不僅僅能夠使身和財圓滿，如來、菩薩的住持威德，也會使眾生的身和財變得低劣。』
曼殊室利菩薩再次對佛說：『世尊！在那些穢土中，什麼事情容易得到？什麼事情難以得到？在那些凈土中，什麼事情容易得到？什麼事情難以得到？』
佛告訴曼殊室利菩薩說：『善男子！在那些穢土
【English Translation】 English version: Without preliminary practices (無加行), great light emanates from the sun and moon wheels, from two types of Sphatika jewels (頗胝迦寶, a type of transparent crystal) of water and fire, and not from other Sphatika jewels of water and fire. This is because it is upheld by beings of great power and virtue, and because of the increasing power of sentient beings' karma. Furthermore, just as from Mani jewels (末尼寶珠, wish-fulfilling jewel) that have been skillfully carved by skilled artisans, images with imprinted marks appear, but not from those that have not been carved. Similarly, relying on the skillful practice and refinement of the expedient wisdom (Upaya-prajna, 方便般若) of the immeasurable realm of phenomena, the Dharmakaya (法身, Dharma body) of the Tathagata (如來) is formed. From this, great wisdom light can emanate and various manifestations of form bodies can appear, and such things do not only come from the body of liberation.
Manjusri Bodhisattva (曼殊室利菩薩, 文殊菩薩) then said to the Buddha, 'World Honored One! As you have said, 'The majestic power of the Tathagatas and Bodhisattvas upholds sentient beings in the desire realm, enabling them to be born into great and wealthy families such as Ksatriyas (剎帝利, warrior caste) and Brahmanas (婆羅門, priestly caste), with human bodies and wealth that are completely fulfilled, or in the desire realm heavens, the form realm, and the formless realm, complete fulfillment of body and wealth can be attained.' World Honored One! What is the hidden meaning in this?'
The Buddha said to Manjusri Bodhisattva, 'Good son! The majestic power of the Tathagatas and Bodhisattvas upholds, whether it be the path or the practice, in all places, enabling sentient beings to obtain complete fulfillment of body and wealth. According to what is appropriate for them, they proclaim this path and this practice. If there are those who can correctly practice this path and this practice, in all places, the body and wealth they obtain will be completely fulfilled. If there are sentient beings who violate, despise, or slander this path and practice, and who generate harmful and hateful thoughts towards me, after death, in all places, the body and wealth they obtain will be inferior. Manjusri! Because of this cause, you should know that the majestic power of the Tathagatas and Bodhisattvas not only enables the fulfillment of body and wealth, but the upholding majestic power of the Tathagatas and Bodhisattvas also causes the body and wealth of sentient beings to become inferior.'
Manjusri Bodhisattva then said to the Buddha, 'World Honored One! In impure lands, what is easy to obtain? What is difficult to obtain? In pure lands, what is easy to obtain? What is difficult to obtain?'
The Buddha said to Manjusri Bodhisattva, 'Good son! In impure lands
中，八事易得，二事難得。何等名為八事易得？一者、外道；二者、有苦眾生；三者、種姓家世興衰差別；四者、行諸惡行；五者、毀犯尸羅；六者、惡趣；七者、下乘；八者、下劣意樂加行菩薩。何等名為二事難得？一者、增上意樂加行菩薩之所游集，二者、如來出現於世。曼殊室利！諸凈土中與上相違，當知八事甚為難得，二事易得。」
爾時，曼殊室利菩薩白佛言：「世尊！於此解深密法門中，此名何教？我當云何奉持？」
佛告曼殊室利菩薩曰：「善男子！此名如來成所作事了義之教，於此如來成所作事了義之教，汝當奉持。」
說是如來成所作事了義教時，于大會中有七十五千菩薩摩訶薩，皆得圓滿法身證覺。
解深密經卷第五
【現代漢語翻譯】 現代漢語譯本： 在（輪迴）之中，有八件事容易得到，有兩件事難以得到。哪些稱為八件容易得到的事呢？第一，外道（不信奉佛教的修行者）；第二，有痛苦的眾生；第三，種姓家世的興衰差別；第四，行各種惡行；第五，毀犯戒律（尸羅，śīla）；第六，惡趣（不好的輪迴道，如地獄、餓鬼、畜生）；第七，下乘（小乘佛教）；第八，意樂和加行都低劣的菩薩。哪些稱為兩件難以得到的事呢？第一，增上意樂和加行菩薩所遊歷聚集之處；第二，如來（Tathāgata，佛的稱號）出現於世。曼殊室利（Mañjuśrī，文殊菩薩）！在諸凈土中，情況與上述相反，應當知道八件事非常難以得到，兩件事容易得到。
這時，曼殊室利菩薩對佛說：『世尊！在這《解深密經》的法門中，這（部分）叫什麼教？我應當如何奉持？』
佛告訴曼殊室利菩薩說：『善男子！這叫做如來成所作事了義之教，對於這如來成所作事了義之教，你應當奉持。』
在宣說這如來成所作事了義教時，在大會中有七萬五千菩薩摩訶薩，都得到了圓滿法身證覺。
《解深密經》卷第五
【English Translation】 English version: In (saṃsāra), eight things are easy to obtain, and two things are difficult to obtain. What are the eight things that are easy to obtain? First, non-Buddhist practitioners (外道); second, sentient beings who are suffering; third, the differences in the rise and fall of caste and family lineage; fourth, engaging in various evil deeds; fifth, violating precepts (śīla); sixth, the evil destinies (such as hells, hungry ghosts, and animals); seventh, the Lower Vehicle (Hīnayāna Buddhism); eighth, Bodhisattvas whose intention and practice are inferior. What are the two things that are difficult to obtain? First, places frequented and gathered by Bodhisattvas with superior intention and practice; second, the appearance of a Tathāgata (如來, Buddha's title) in the world. Mañjuśrī (曼殊室利, Manjushri Bodhisattva)! In the pure lands, the situation is the opposite of the above; you should know that the eight things are very difficult to obtain, and the two things are easy to obtain.
At that time, Mañjuśrī Bodhisattva said to the Buddha: 'World Honored One! In this teaching of the Saṃdhinirmocana Sūtra, what is this (part) called? How should I uphold it?'
The Buddha told Mañjuśrī Bodhisattva: 'Good man! This is called the teaching of the complete meaning of the Tathāgata's accomplished activities. You should uphold this teaching of the complete meaning of the Tathāgata's accomplished activities.'
When this teaching of the complete meaning of the Tathāgata's accomplished activities was being expounded, in the assembly there were seventy-five thousand Bodhisattva Mahāsattvas who all attained the perfect Dharma body and enlightenment.
Saṃdhinirmocana Sūtra, Volume 5