T16n0681_大乘密嚴經
大正藏第 16 冊 No. 0681 大乘密嚴經
No. 681 [No. 682]
大乘密嚴經卷上
唐天竺三藏地婆訶羅奉 制譯
密嚴會品第一
如是我聞：
一時佛住出過欲色無色無想於一切法自在無礙神足力通密嚴之國，非諸外道二乘行處，與諸鄰極修觀行者十億佛土微塵數菩薩摩訶薩俱，皆超三界心意識境，智意生身轉于所依，成就如幻首楞嚴法雲三昧，處離諸有蓮花之宮，為無量佛手親灌頂，其名曰：摧異論菩薩、大慧菩薩、如實見菩薩、持進菩薩、解脫月菩薩、觀自在菩薩、得大勢菩薩、神通王菩薩、文殊師利菩薩、金剛藏菩薩，如是等菩薩摩訶薩而為上首。
爾時如來、應、正等覺，從自證智境現法樂住神通辯才現眾色像三昧而起，出虹電光妙莊嚴殿，與諸菩薩入于無垢月藏殿中，升密嚴場師子之座，諸菩薩眾亦皆隨坐。眾坐已定，於時世尊四方周顧，從眉間出清凈光明名髻珠莊嚴，有無量光周匝交映成光明網。是光明網流照之時，一切佛土莊嚴之相分明顯現如一佛土，余諸佛土嚴飾細妙同於微塵。密嚴佛土超諸佛國，無有日月及諸星宿，如無為性不同微塵。此密嚴中諸佛菩薩，並余國土來此會者，皆如涅槃虛空及非擇滅。
爾
【現代漢語翻譯】 現代漢語譯本 大正藏第 16 冊 No. 0681 大乘密嚴經
No. 681 [No. 682]
大乘密嚴經卷上
唐天竺三藏地婆訶羅奉 制譯
密嚴會品第一
如是我聞：
一時，佛住在超越欲界、色界、無色界，超越無想，於一切法自在無礙，具足神足力通的密嚴之國（Guhyavyūha-deśa），這裡不是外道和二乘（聲聞、緣覺）所能到達的地方。佛與無數鄰近、精進修習觀行的菩薩摩訶薩在一起，其數量相當於十億佛土的微塵數。這些菩薩都超越了三界的心意識境界，以智意生身轉化所依，成就如幻的首楞嚴法雲三昧（Śūraṅgama-dharmamegha-samādhi），安住在遠離諸有的蓮花宮殿中，並被無量諸佛親手灌頂。他們的名字是：摧異論菩薩（Vidhvasta-tīrthika-vāda-bodhisattva）、大慧菩薩（Mahāmati-bodhisattva）、如實見菩薩（Yathābhūta-darśana-bodhisattva）、持進菩薩（Dhṛti-vikrāmin-bodhisattva）、解脫月菩薩（Mukti-candra-bodhisattva）、觀自在菩薩（Avalokiteśvara-bodhisattva）、得大勢菩薩（Mahāsthāmaprāpta-bodhisattva）、神通王菩薩（Ṛddhi-rāja-bodhisattva）、文殊師利菩薩（Mañjuśrī-bodhisattva）、金剛藏菩薩（Vajragarbha-bodhisattva），等等。這些菩薩摩訶薩是與會大眾的上首。
這時，如來、應、正等覺，從自證智境現法樂住的神通辯才，顯現各種色像三昧而起，走出虹電光妙莊嚴殿，與諸菩薩進入無垢月藏殿中，登上密嚴道場的師子座。諸菩薩眾也都隨之入座。大眾入座完畢，世尊向四方環顧，從眉間放出清凈光明，名為髻珠莊嚴，有無量光芒周匝交映，形成光明網。當光明網流照之時，一切佛土的莊嚴景象分明地顯現，如同一個佛土，其餘諸佛土的嚴飾細微精妙，如同微塵。密嚴佛土超越一切佛國，沒有日月以及各種星宿，其如無為之性，不同於微塵。這密嚴之中的諸佛菩薩，以及從其他國土來到這裡的與會者，都如同涅槃、虛空以及非擇滅一樣。
【English Translation】 English version Taisho Tripitaka Volume 16, No. 0681 The Mahayana Dense Array Sutra
No. 681 [No. 682]
The Mahayana Dense Array Sutra, Volume 1
Translated under Imperial Order by Tripitaka Master Divakara from India during the Tang Dynasty
Chapter 1: The Dense Array Assembly
Thus have I heard:
At one time, the Buddha dwelt in the Guhyavyūha-deśa (Dense Array Land), which transcends the desire realm, the form realm, and the formless realm, surpasses non-perception, is free and unobstructed in all dharmas, and possesses the divine powers of spiritual feet. This is not a place where adherents of other paths or the Two Vehicles (Śrāvakas and Pratyekabuddhas) can tread. He was with countless Bodhisattva-Mahasattvas who were close by and diligently practiced contemplation, their number like the dust motes of ten billion Buddha-lands. These Bodhisattvas had all transcended the realm of mind, consciousness, and ideation of the Three Realms. They transformed their support with wisdom-produced bodies, accomplished the illusion-like Śūraṅgama-dharmamegha-samādhi (Heroic Progress Dharma Cloud Samadhi), and dwelt in lotus palaces that were apart from all existence, having been personally crowned by the hands of immeasurable Buddhas. Their names were: Vidhvasta-tīrthika-vāda-bodhisattva (Destroyer of Heretical Arguments Bodhisattva), Mahāmati-bodhisattva (Great Wisdom Bodhisattva), Yathābhūta-darśana-bodhisattva (Seeing Things As They Are Bodhisattva), Dhṛti-vikrāmin-bodhisattva (Upholding Progress Bodhisattva), Mukti-candra-bodhisattva (Liberation Moon Bodhisattva), Avalokiteśvara-bodhisattva (Contemplating Self-Existent Bodhisattva), Mahāsthāmaprāpta-bodhisattva (Great Strength Arrived Bodhisattva), Ṛddhi-rāja-bodhisattva (Power King Bodhisattva), Mañjuśrī-bodhisattva (Gentle Glory Bodhisattva), Vajragarbha-bodhisattva (Diamond Womb Bodhisattva), and so forth. These Bodhisattva-Mahasattvas were the leaders of the assembly.
At that time, the Tathagata, Arhat, Samyak-saṃbuddha (Thus Come One, Worthy One, Rightly and Completely Awakened One), arose from the samadhi of manifesting various forms and appearances through the power of spiritual abilities and eloquence, dwelling in the bliss of the Dharma realized through self-attested wisdom. He emerged from the wondrously adorned palace of rainbow-like lightning and entered the immaculate Moon Treasury Palace with the Bodhisattvas, ascending the lion throne in the Dense Array Mandala. All the Bodhisattva assembly also took their seats accordingly. Once the assembly was seated, the World-Honored One gazed in all four directions and emitted pure light from between his eyebrows, named 'Crest Jewel Adornment,' with immeasurable light interweaving and reflecting all around, forming a net of light. When this net of light flowed and shone, the adorned appearances of all Buddha-lands clearly manifested as if they were a single Buddha-land, while the adornments of the other Buddha-lands were subtle and exquisite, like dust motes. The Dense Array Buddha-land surpassed all Buddha-lands, having neither sun nor moon nor any stars, its nature like non-conditioned reality, different from dust motes. The Buddhas and Bodhisattvas in this Dense Array, as well as those who came from other lands to this assembly, were all like Nirvana, space, and non-selective cessation.
時世尊現諸國土及佛菩薩勝功德已，復以佛眼遍視十方諸菩薩眾，謂如實見菩薩言：「如實見！今此國土名為密嚴。是中菩薩從色無色無想之處，以三昧力生智慧火，焚燒色愛及以無明，轉所依止而得智定。意生之身神足力通以為嚴飾，無竅隙、無骨體，如日月虹電、紫金明珠、頗梨珊瑚、訶利多羅占波迦、孔雀花月鏡中之像，住于諸地凈有漏因三昧自在，十究竟愿及以迴向，獲殊妙身而來住此。」
爾時如實見菩薩在大眾中，即從座起，偏袒右肩右膝著地，曲躬合掌白佛言：「世尊！我於今者欲有所問，惟愿如來哀許為說。」
佛告之言：「善哉善哉！恣汝所問，當爲開演。」
時如實見即白佛言：「世尊！唯此佛土出過欲色無色無想眾生界耶？」
佛言：「善男子！上方去此過百億佛國，有梵音佛土、娑羅樹王佛土、星宿王佛土。過如是國，復有無量百千國土，廣博殊麗種種莊嚴，彼中諸佛咸為菩薩說現法樂住內證智境離諸分別真如實際大涅槃界究竟之法。是故當知此佛土外，有如是等無量佛國。如實見！非唯汝今于佛國土菩薩眾會心生疑怪請問如來。此有菩薩名曰持進，曾於佛所生疑怪心，便以神通升于上方，過百千億乃至如恒河沙諸佛世界，不能一見如來之頂。心生希有，唸佛菩薩
【現代漢語翻譯】 現代漢語譯本： 當時，世尊顯現了各個佛國以及佛和菩薩殊勝的功德之後，又用佛眼遍觀十方諸菩薩眾，對如實見菩薩說：『如實見！現在這個國土名為密嚴（Ghanavyūha）。這裡的菩薩從色界、無色界、無想之處，以三昧（samādhi，禪定）的力量生出智慧之火，焚燒對色界的貪愛以及無明（avidyā，愚癡），轉變所依賴之處而獲得智慧禪定。他們以意生之身、神通之力作為莊嚴，沒有孔隙、沒有骨體，如同日月虹電、紫金明珠、頗梨（sphatika，水晶）珊瑚、訶利多羅（haritāla，雄黃）占波迦（campaka，黃玉蘭）、孔雀花和月亮在鏡中的影像，安住于諸地，清凈有漏之因，三昧自在，十究竟愿以及迴向，獲得殊妙之身而來住在這裡。』 當時，如實見菩薩在大眾中，立即從座位上站起，偏袒右肩，右膝著地，彎腰合掌對佛說：『世尊！我現在想要有所請問，只希望如來慈悲允許為我解說。』 佛告訴他說：『很好，很好！隨你發問，我將為你開示演說。』 當時，如實見菩薩就對佛說：『世尊！只有這個佛土才出離欲界、色界、無色界、無想眾生界嗎？』 佛說：『善男子！從上方離開這裡，經過百億佛國，有梵音佛土、娑羅樹王佛土、星宿王佛土。經過這樣的佛國，還有無量百千國土，廣博殊麗，種種莊嚴，那裡的諸佛都為菩薩宣說現法樂住、內證智境、遠離各種分別的真如實際大涅槃界究竟之法。所以應當知道，這個佛土之外，有像這樣的無量佛國。如實見！並非只有你今天在佛國土菩薩眾會中，心生疑惑怪異而請問如來。這裡有一位菩薩名叫持進，曾經在佛所生起疑惑之心，便以神通升到上方，經過百千億乃至如恒河沙數諸佛世界，也不能見到如來的頭頂。心中感到稀有，思念佛菩薩。』
【English Translation】 English version: At that time, the World Honored One, having manifested all the Buddha lands and the supreme merits of Buddhas and Bodhisattvas, again surveyed the assembly of Bodhisattvas in the ten directions with his Buddha-eye, and said to the Bodhisattva Truth-Seeing: 'Truth-Seeing! This land is now named Ghanavyūha (Dense Array). The Bodhisattvas here, from the realms of form, formlessness, and non-perception, generate the fire of wisdom by the power of samādhi (meditative absorption), burning away attachment to form and ignorance (avidyā), transforming their support and attaining wisdom-samādhi. They adorn themselves with mind-made bodies and supernatural powers, without gaps or bones, like the sun, moon, rainbows, lightning, purple-gold pearls, sphatika (crystal) coral, haritāla (orpiment), campaka (magnolia champaca), peacock flowers, and images of the moon in a mirror, dwelling in the grounds, purified causes of outflows, freely mastering samādhi, the ten ultimate vows, and dedication, obtaining wondrous bodies and coming to dwell here.' At that time, the Bodhisattva Truth-Seeing, in the great assembly, immediately rose from his seat, bared his right shoulder, knelt on his right knee, bowed, and joined his palms, saying to the Buddha: 'World Honored One! I now wish to ask something; I only hope that the Tathagata will compassionately allow me to explain.' The Buddha told him: 'Excellent, excellent! Ask whatever you wish; I will explain and expound it for you.' At that time, the Bodhisattva Truth-Seeing then said to the Buddha: 'World Honored One! Is it only in this Buddha land that beings transcend the realms of desire, form, formlessness, and non-perception?' The Buddha said: 'Good man! Above, passing beyond hundreds of billions of Buddha lands, are the Buddha lands of Brahma-Sound, Sāla-Tree-King, and Star-Constellation-King. Passing beyond such lands, there are also countless hundreds of thousands of lands, vast, beautiful, and adorned in various ways. The Buddhas there all teach the Bodhisattvas the ultimate Dharma of present-life bliss, the realm of inner-realized wisdom, the realm of true suchness, actual reality, and great nirvana, which is apart from all discriminations. Therefore, you should know that outside this Buddha land, there are such countless Buddha lands. Truth-Seeing! It is not only you who today, in the assembly of Bodhisattvas in the Buddha land, have doubts and strange thoughts and ask the Tathagata. There is a Bodhisattva here named Sustained Progress, who once had doubts in the presence of the Buddha, and then ascended above by means of supernatural powers, passing beyond hundreds of thousands of billions, even as many as the sands of the Ganges River, of Buddha worlds, but could not see the top of the Tathagata's head. His heart felt rare and wonderful, and he thought of the Buddhas and Bodhisattvas.'
不可思議，還娑婆世界舍衛城中，至於我所悔謝己過，嘆佛無邊猶如虛空，住內證境來密嚴國。」
爾時會中金剛藏菩薩摩訶薩，善能演說諸地之相，微妙決定盡其源底，從座而起，偏袒右肩右膝著地，曲躬合掌白佛言：「世尊！我于如來、應、正覺所欲問少法，愿佛慈哀為我宣示。」
佛言：「金剛藏！汝於我所欲有所問，如來、應、正等覺當順汝心為汝開演。」
爾時金剛藏菩薩摩訶薩蒙佛許已，即白佛言：「世尊！佛菩提者是何句義？所覺是何？請說第一義境示法性佛，除去來今在行地者色相之見及取著外論，行分別境，起微塵、勝性、自在、時方、虛空、我意、根境和合，如是諸見覆有計著，無明愛業眼色與明，是時復有觸及作意，如是等法而為因緣、等無間緣、所緣緣、增上緣，和合生識虛妄憶度，起有無等種種言論。此法之中復有諸人，于蘊眾生墮空性見。為斷如是妄分別覺，唯愿世尊說離五種識所知相，能于諸法最自在者佛大菩提所覺知義，令得聞者知其了悟所知五種而成正覺。」
爾時佛告金剛藏菩薩摩訶薩言：「善哉善哉！金剛藏！十地自在超分別境，有大聰慧能欲顯示法性佛種最上瑜祇。非惟汝今于佛菩提所覺之義生希有念請問於我，有賢幻等無量菩薩，咸於此義生希
【現代漢語翻譯】 現代漢語譯本：不可思議，還在娑婆世界（Saha World，指我們所居住的這個世界）舍衛城（Sravasti，古印度城市名）中，至於我所悔謝己過，讚歎佛陀的無邊功德猶如虛空，安住在內在證悟的境界，來到密嚴國（Ghanavyuha，佛教凈土名）。」
當時，法會中的金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahasattva，大菩薩名），善於演說諸地（Bhumi，菩薩修行的不同階段）的相狀，精妙而確定地窮盡其根源，從座位上站起來，袒露右肩，右膝著地，彎腰合掌對佛說：「世尊！我對於如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢的簡稱）、正覺（Samyaksambuddha，正等覺者）所證悟的境界，想要請問一些法義，希望佛陀慈悲哀憫，為我宣說開示。」
佛說：「金剛藏！你對於我所證悟的境界想要有所提問，如來、應、正等覺應當順應你的心意，為你開演。」
當時，金剛藏菩薩摩訶薩蒙受佛陀的允許后，就對佛說：「世尊！佛菩提（Buddha-bodhi，佛的智慧）是什麼樣的句義？所覺悟的是什麼？請您宣說第一義境（Paramartha，最高的真理），揭示法性佛（Dharmata-Buddha，法性之佛），除去那些還在修行地上的人的色相之見，以及對外道的執著，對外道所分別的境界，如微塵（Paramanu，最小的物質單位）、勝性（Prakriti，自性）、自在天（Isvara，印度教主神之一）、時間方位、虛空、我意（Ahamkara，我執）、根境和合等諸種見解的計著。還有無明（Avidya，無知）、愛（Trishna，貪愛）、業（Karma，行為）與眼色和明，這時又有觸（Sparsha，感覺）及作意（Manaskara，心理活動），這些法作為因緣（Hetu-pratyaya，根本原因）、等無間緣（Samanantara-pratyaya，緊鄰的條件）、所緣緣（Alambana-pratyaya，對像條件）、增上緣（Adhipati-pratyaya，主導條件），和合產生虛妄憶度的識（Vijnana，意識），從而產生有無等種種言論。這些法之中，又有一些人，對於蘊（Skandha，構成要素）眾生墮入空性見（Sunyata-drsti，認為一切皆空的錯誤見解）。爲了斷除這些虛妄分別的覺知，唯愿世尊宣說遠離五種識（Panca-vijnana，眼識、耳識、鼻識、舌識、身識）所知之相，能夠于諸法中最自在的佛大菩提所覺知的意義，讓聽聞者知道其了悟所知的五種識而成正覺。」
當時，佛告訴金剛藏菩薩摩訶薩說：「好啊好啊！金剛藏！十地（Dasabhumika，菩薩修行的十個階段）自在，超越分別境界，具有大智慧，能夠想要顯示法性佛種最上的瑜祇（Yoga，相應）。不僅僅是你現在對於佛菩提所覺悟的意義生起稀有之念，向我請問，還有賢幻等無量菩薩，都對此義生起希求。
【English Translation】 English version: 'Inconceivable! Still in Sravasti (Sravasti, an ancient Indian city) in this Saha World (Saha World, referring to the world we live in), as for my repentance and confession of my own faults, I praise the Buddha's boundless merits like the void, abiding in the inner state of realization, I come to Ghanavyuha (Ghanavyuha, the name of a Buddhist Pure Land).'
At that time, Vajragarbha Bodhisattva Mahasattva (Vajragarbha Bodhisattva Mahasattva, a great Bodhisattva), who was skilled in expounding the characteristics of the Bhumis (Bhumi, different stages of Bodhisattva practice), subtly and definitively exhausting their origins, arose from his seat, bared his right shoulder, knelt on his right knee, bowed and joined his palms, and said to the Buddha: 'World Honored One! I wish to ask about some Dharma concerning the enlightenment of the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, short for Arhat), and Samyaksambuddha (Samyaksambuddha, the perfectly enlightened one). I hope the Buddha will be compassionate and merciful, and expound it for me.'
The Buddha said: 'Vajragarbha! If you wish to ask me about what I have realized, the Tathagata, Arhat, and Samyaksambuddha should accord with your mind and expound it for you.'
At that time, Vajragarbha Bodhisattva Mahasattva, having received the Buddha's permission, said to the Buddha: 'World Honored One! What is the meaning of Buddha-bodhi (Buddha-bodhi, the wisdom of the Buddha)? What is it that is awakened? Please explain the Paramartha (Paramartha, the highest truth), reveal the Dharmata-Buddha (Dharmata-Buddha, the Buddha of Dharma-nature), remove the views of form and appearance of those who are still on the path of practice, as well as the attachment to external doctrines, to the realms discriminated by external doctrines, such as Paramāṇu (Paramanu, the smallest unit of matter), Prakriti (Prakriti, nature), Isvara (Isvara, one of the main Hindu gods), time and space, void, Ahamkara (Ahamkara, ego), the combination of roots and objects, and the clinging to such views. There are also Avidya (Avidya, ignorance), Trishna (Trishna, craving), Karma (Karma, action) and eye-consciousness and light, and at this time there is Sparsha (Sparsha, feeling) and Manaskara (Manaskara, mental activity), these dharmas as Hetu-pratyaya (Hetu-pratyaya, fundamental cause), Samanantara-pratyaya (Samanantara-pratyaya, immediately preceding condition), Alambana-pratyaya (Alambana-pratyaya, object condition), Adhipati-pratyaya (Adhipati-pratyaya, dominant condition), combine to produce Vijnana (Vijnana, consciousness) of false recollection, thus producing various discourses such as existence and non-existence. Among these dharmas, there are also some people who fall into the Sunyata-drsti (Sunyata-drsti, the mistaken view that everything is empty) regarding the Skandhas (Skandha, aggregates) of sentient beings. In order to cut off these false discriminations of awareness, I beseech the World Honored One to explain the meaning of the Buddha's great Bodhi, which is free from the characteristics known by the five Vijnanas (Panca-vijnana, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), and which is most free in all dharmas, so that those who hear it may know that they have awakened to the five kinds of consciousness that are known and attain perfect enlightenment.'
At that time, the Buddha said to Vajragarbha Bodhisattva Mahasattva: 'Excellent, excellent! Vajragarbha! The freedom of the ten Bhumis (Dasabhumika, the ten stages of Bodhisattva practice) transcends the realm of discrimination, and you have great wisdom to be able to reveal the supreme Yoga (Yoga, union) of the Dharma-nature Buddha-seed. It is not only you who now have a rare thought about the meaning of the Buddha's Bodhi and ask me about it, but also countless Bodhisattvas such as Bhadrakalpika, who all have a desire for this meaning.'
有心，種種思惟而求佛體：如來者是何句義？為色是如來耶？異色是如來乎？如是于蘊界處諸行之中內外循求不見如來，皆是所作滅壞法故。以智定意審諦觀察，乃至分析至於微塵皆悉不見，蘊粗鄙故、如來者常法身故。善哉佛子！汝能善入甚深法界。諦聽諦聽，善思念之，當爲汝說。」金剛藏菩薩摩訶薩：「唯然受教。」
佛言：「善男子！金剛三昧藏勝自在者如來，非蘊亦不異蘊、非依蘊非不依蘊、非生非滅、非智非所知、非根非境。何以故？蘊界處諸根境等皆粗鄙故，不應住內、不應住外而見如來。善男子！色無覺知無有思慮，生已必滅，同於草木瓦石之類，微塵整合如水聚沫。受以二法和合而生，猶如浮泡瓶衣等。想亦二和合因緣所生，如熱時焰。譬如盛熱地氣蒸涌，照以日光如水波浪，諸鳥獸等為渴所逼，遠而見之生真水解。想亦如是，無有體性虛妄不實。分別智者如有性見各別體相名字可得，定者審觀猶如兔角石女兒等，但有假名初無實義。如夢中色唯想妄見寤即非有，無明夢中見男女等種種之色，成於正覺即無所見。譬如芭蕉皮葉既除中無有實，行亦如是，離於身境即無體性。識如幻事虛偽不實，譬如幻師若幻師弟子，以草木等物幻作於人及諸象馬種種形體具足莊嚴，愚幻貪求非明智者。識亦如
【現代漢語翻譯】 現代漢語譯本 若有人以有分別的心，通過種種思慮來尋求佛的真身，那麼應該如何理解『如來』（Tathagata）這個詞的含義呢？ 難道色蘊（rupa-skandha）就是如來嗎？ 還是說如來不同於色蘊呢？ 像這樣，在五蘊（skandha）、十二處（ayatana）、十八界（dhatu）以及各種有為法（samskrta dharma）中，從內到外地尋找，都無法找到如來，因為這些都是因緣和合而成的，終將滅壞的法。 用智慧和禪定仔細觀察，甚至分析到最小的微塵，也無法見到如來，因為五蘊是粗糙低劣的，而如來是常住不變的法身（dharma-kaya）。 佛子啊！ 你能夠很好地深入到甚深的法界（dharma-dhatu）中。 仔細聽，仔細聽，好好思考，我將為你解說。』 金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva-Mahasattva）回答說：『我願意接受教誨。』
佛說：『善男子！ 金剛三昧（Vajra-samadhi）所藏，獲得殊勝自在的如來，既不是五蘊，也不是不同於五蘊，既不依賴五蘊，也不不依賴五蘊，既不生也不滅，既不是智慧，也不是智慧所認識的對象，既不是根（indriya），也不是境（visaya）。 為什麼呢？ 因為五蘊、十二處、十八界以及諸根和境等都是粗糙低劣的，不應該執著于內在，也不應該執著于外在，才能見到如來。 善男子！ 色蘊沒有感覺知覺，沒有思慮，產生后必定會滅亡，和草木瓦石一樣，由微塵聚集而成，就像水面的泡沫。 受蘊（vedana-skandha）是由兩種法和合而生，就像水泡和瓶衣等。 想蘊（samjna-skandha）也是由兩種和合的因緣所生，就像熱天時的陽焰。 比如在炎熱的時候，地氣蒸騰涌起，陽光照射下像水波一樣，那些被幹渴所逼迫的鳥獸，遠遠地看到它，以為是真的水。 想蘊也是這樣，沒有實體，虛妄不實。 分別智（vijnana）就像有自性的見解，可以得到各自不同的體相和名字，而禪定者仔細觀察，它就像兔角和石女兒一樣，只有假名，最初就沒有真實的意義。 就像夢中的景象，只是虛妄的見解，醒來后就不存在了，在無明的夢中見到男女等種種景象，成就正覺后就什麼也看不見了。 比如剝開芭蕉的皮葉，裡面沒有實在的東西，行蘊（samskara-skandha）也是這樣，離開身和境就沒有自體。 識蘊（vijnana-skandha）就像幻術一樣，虛偽不實，比如幻術師或者幻術師的弟子，用草木等東西幻化成人和各種象馬，形態完整莊嚴，只有愚昧貪求的人才會相信，而有智慧的人不會相信。 識蘊也是如
【English Translation】 English version If one seeks the Buddha's body with a mindful, discriminating mind, contemplating in various ways, what is the meaning of 'Tathagata' (如來)? Is the form aggregate (rupa-skandha) the Tathagata? Or is the Tathagata different from the form aggregate? Thus, searching within and without among the aggregates (skandha), realms (ayatana), spheres (dhatu), and all conditioned phenomena (samskrta dharma), the Tathagata cannot be found, for all these are created and subject to destruction. Observing carefully with wisdom and meditative concentration, even analyzing down to the smallest dust particle, the Tathagata cannot be seen, for the aggregates are coarse and base, while the Tathagata is the eternal Dharma-body (dharma-kaya). Excellent, Buddha-son! You are able to deeply enter the profound Dharma-realm (dharma-dhatu). Listen carefully, listen carefully, and contemplate well; I will explain it to you.' Vajragarbha Bodhisattva-Mahasattva (金剛藏菩薩摩訶薩) replied: 'I respectfully receive your teaching.'
The Buddha said: 'Good man! The Tathagata, the treasure of Vajra-samadhi (金剛三昧), the supremely independent one, is neither the aggregates nor different from the aggregates, neither dependent on the aggregates nor independent of the aggregates, neither arising nor ceasing, neither wisdom nor the object of wisdom, neither the sense faculties (indriya) nor the sense objects (visaya). Why? Because the aggregates, realms, spheres, sense faculties, and sense objects are all coarse and base; one should not dwell within nor dwell without to see the Tathagata. Good man! Form has no awareness, no thought, and is certain to perish after arising, like grass, trees, tiles, and stones, assembled from dust particles like foam on water. Feeling (vedana-skandha) arises from the combination of two dharmas, like bubbles and clothing on a bottle. Perception (samjna-skandha) also arises from the combination of two causes and conditions, like a mirage in hot weather. For example, when the earth's vapor rises in hot weather, illuminated by sunlight like waves of water, birds and beasts, driven by thirst, see it from afar and mistake it for real water. Perception is also like this, without substance, false and unreal. Discriminating consciousness (vijnana) is like having an inherent view, with distinct characteristics, forms, and names that can be obtained, but one who is concentrated observes carefully that it is like a rabbit's horn or a stone woman, having only a false name and no real meaning from the beginning. Like colors in a dream, only falsely seen by thought, which are non-existent upon awakening; in the dream of ignorance, one sees men and women and various colors, but upon attaining perfect enlightenment, one sees nothing. Like peeling away the layers of a banana tree, there is nothing real inside; volitional formations (samskara-skandha) are also like this, without substance apart from the body and objects. Consciousness (vijnana-skandha) is like an illusion, false and unreal, like a magician or a disciple of a magician who uses grass, wood, and other things to create illusions of people, elephants, horses, and various forms, fully adorned, which only foolish and greedy people believe, not the wise. Consciousness is also like
是，依余而住而異分別，謂能所取二種而生，若自了知即皆轉滅，是故無體同於幻事。
「金剛藏！如來常住恒不變易，是修唸佛觀行之境名如來藏。猶如虛空不可壞滅，名涅槃界亦名法界。過現未來諸佛世尊，皆隨順此而宣說故。如來出世、不出世間此性常在，名法住性亦名法尼夜摩性。金剛藏！云何名為尼夜摩？後有諸惡此皆離故。又此三昧能決定除後有諸惡，以如是義名尼夜摩。若有住此三昧之者，于諸眾生心無顧戀，證於實際及以涅槃，猶如熱鐵投清冷水故。諸菩薩舍而不證近住而已，常為眾生而作利益，不捨精進大悲諸度、不斷佛種、不行外道二乘之徑，如大力象，不為三昧淤泥所溺，心不味著識之境界，趣佛法門恒無退轉，以究竟慧入佛法身，開顯如來廣大威德，當成正覺轉妙法輪，智境眾色而為資用，入如來定游涅槃境，漸次修行超第八地，善巧積習乃至法雲，資用如來廣大威德，住于諸佛內證之地，與無功用三昧相應，遍游十方不動本處，而恒依止密嚴佛國轉于所依，智定意身力通自在皆得具足。譬如空月影遍眾水，佛亦如是，化形普降於諸世間，隨眾生心所樂不同，皆使蒙益無空見者，復令當詣密嚴佛國。如其性慾而漸開誘，為說一切欲界天王自在菩薩摩尼宮等諸安樂處，乃至諸地次第十方
【現代漢語翻譯】 現代漢語譯本： 『是的，因為依賴於我而產生種種分別，指的是能取和所取這兩種對立而生起的現象。如果自己能夠了知這一切的真相，那麼這些現象都會轉變消滅，因此它們的本質如同幻象一樣，並不真實存在。』
『金剛藏（菩薩名）！如來是常住不變的，這種修習唸佛觀行的境界，就叫做如來藏（一切眾生本具的佛性）。它就像虛空一樣不可破壞，所以也叫做涅槃界（寂滅的境界），也叫做法界（諸法存在的本性）。過去、現在、未來所有的佛，都是遵循這個真理而宣說的。如來出世或者不出世，這種本性始終存在，所以叫做法住性（佛法常住的性質），也叫做法尼夜摩性（佛法規律的性質）。金剛藏！為什麼叫做尼夜摩呢？因為它遠離了未來所有的惡業。而且，這種三昧（禪定）能夠徹底消除未來所有的惡業，因此具有這樣的意義，所以叫做尼夜摩。如果有人安住于這種三昧之中，那麼他對一切眾生就不會有任何的貪戀，能夠證得實際（真如實相）以及涅槃（寂滅的境界），就像把燒紅的鐵塊投入到清涼的水中一樣。』
『諸位菩薩捨棄了證入涅槃的念頭，只是接近於涅槃的境界而安住，經常爲了眾生而利益他們，不捨棄精進、大悲等各種波羅蜜（到達彼岸的方法），不斷絕佛種（成佛的種子），不走外道（不正確的修行方法）和二乘（聲聞和緣覺）的道路，就像大力的大象一樣，不會被三昧的淤泥所淹沒，內心不會貪戀執著于意識的境界，趣向佛法的大門，永遠不會退轉，以究竟的智慧進入佛法之身，開顯如來廣大的威德，應當成就正覺（圓滿的覺悟），轉動微妙的法輪（佛法的教義），以智慧的境界和眾多的事物作為資糧，進入如來的禪定，遊歷涅槃的境界，逐漸修行超越第八地（菩薩修行的第八個階段），善巧地積累修行，乃至達到法雲地（菩薩修行的第十個階段），以如來的廣大威德作為資糧，安住于諸佛內證的境界，與無功用的三昧相應，遍游十方世界，不移動根本之處，而始終依止密嚴佛國（清凈莊嚴的佛國），轉變所依之處，智慧、禪定、意念、身體、力量、神通、自在都能夠得到具足。』
『譬如天上的月亮，它的影子遍佈于所有的水中，佛也是這樣，化現各種形象普遍降臨于各個世間，隨著眾生內心所喜好的不同，都使他們得到利益，沒有空見的人，又讓他們前往密嚴佛國。像這樣循循善誘，為他們宣說一切欲界天王、自在菩薩、摩尼宮等各種安樂之處，乃至各個地的次第和十方世界。』
【English Translation】 English version: 'Yes, because of relying on me, various distinctions arise, referring to the phenomena that arise from the duality of the grasper and the grasped. If one can understand the truth of all this, then these phenomena will transform and disappear. Therefore, their essence is like illusions, not truly existing.'
'Vajragarbha (name of a Bodhisattva)! The Tathagata is permanent and unchanging. This state of cultivating mindfulness of the Buddha is called the Tathagatagarbha (Buddha-nature inherent in all beings). It is indestructible like space, so it is also called the Nirvana realm (state of extinction), and also called the Dharmadhatu (the essence of all phenomena). All Buddhas of the past, present, and future proclaim this truth. Whether the Tathagata appears in the world or not, this nature always exists, so it is called Dharmasthitatā (the nature of the permanence of the Dharma), and also called Dharmaniyāmatā (the nature of the law of Dharma). Vajragarbha! Why is it called Niyāma? Because it is free from all future evils. Moreover, this Samadhi (meditative absorption) can completely eliminate all future evils, so it has this meaning, and is called Niyāma. If someone abides in this Samadhi, then they will not have any attachment to all sentient beings, and can attain reality (Tathata) and Nirvana (state of extinction), just like throwing a red-hot iron into cool water.'
'The Bodhisattvas abandon the thought of entering Nirvana, and only approach the state of Nirvana and abide there, constantly benefiting sentient beings, not abandoning diligence, great compassion, and various Paramitas (methods of reaching the other shore), not cutting off the Buddha-seed (the seed of becoming a Buddha), not taking the path of externalists (incorrect practice methods) and the Two Vehicles (Sravakas and Pratyekabuddhas), just like a strong elephant, they will not be drowned by the mud of Samadhi, their minds will not be attached to the realm of consciousness, they will go to the gate of the Buddha-Dharma, and will never retreat, enter the body of the Buddha-Dharma with ultimate wisdom, reveal the vast power of the Tathagata, should achieve perfect enlightenment, turn the wonderful Dharma wheel (the teachings of the Buddha), use the realm of wisdom and many things as resources, enter the Samadhi of the Tathagata, travel the realm of Nirvana, gradually cultivate beyond the eighth Bhumi (eighth stage of Bodhisattva practice), skillfully accumulate practice, and even reach the Dharmamegha Bhumi (tenth stage of Bodhisattva practice), use the vast power of the Tathagata as resources, abide in the realm of the inner realization of the Buddhas, correspond to the Samadhi of non-effort, travel all over the ten directions without moving from the original place, and always rely on the Ghanavyuha Buddha-land (pure and solemn Buddha-land), transform the place of reliance, wisdom, Samadhi, mind, body, strength, supernatural powers, and freedom can all be fully possessed.'
'For example, the moon in the sky, its shadow is all over the water, the Buddha is also like this, manifesting various forms and universally descending to all worlds, according to the different preferences of sentient beings, so that they all benefit, those who do not have empty views, and let them go to the Ghanavyuha Buddha-land. In this way, they are gradually induced, and they are told about all the happy places such as the kings of the desire realm, the Bodhisattvas of freedom, the Mani palaces, and the order of each Bhumi and the ten directions.'
佛土功德莊嚴，盡于未來隨機應現。如因持咒安繕那藥及諸靈仙宮殿之神，與人同止而不可見。如來變化所為事畢，住于真身晦而不現，亦復如是。」
爾時世尊而說偈言：
「根蘊如蛇聚， 境界緣所觸， 癡愛業以生， 眾習縛難解。 心及諸心法， 動慮恒不安， 覺觀所纏繞， 如龍共盤結。 瞋毒從此興， 譬如炎盛火， 諸修觀行者， 為舍眾蘊法。 於此常諦觀， 一心而不懈， 譬如虛空中， 無樹而有影， 風衢與鳥跡， 此見悉為難。 能造及所造， 色與非色法， 于彼見如來， 其難亦如是。 真如實際等， 及諸佛體性， 內證之所行， 超諸語言境。 涅槃名為佛， 佛亦名涅槃， 離諸分別想， 云何而可見？ 碎末于金礦， 礦中不見金， 智者巧融煉， 真金方乃顯。 分剖于諸色， 乃至為微塵， 及析求諸蘊， 若一若異性， 佛體不可見， 亦非無有佛。 定者觀如來， 三十二相具， 若樂等眾事， 施作皆明顯， 是故不應說， 如來定是無。 三昧一緣佛， 善因善根佛， 一切世勝佛， 及正等覺佛， 如是五種佛， 所餘皆變化。 三十
【現代漢語翻譯】 現代漢語譯本： 佛土的功德莊嚴，在未來會隨機應現。比如因為持咒，安繕那藥（一種藥名）以及諸靈仙宮殿的神，與人同住卻不可見。如來的變化所做的事情完畢后，安住在真身，隱藏而不顯現，也是這樣。
這時，世尊用偈語說道：
『根、蘊就像蛇的聚集，境界是因緣所觸及的，由愚癡和愛產生業，眾多的習氣束縛難以解脫。 心以及各種心法，動盪思慮，恒常不安，被覺和觀所纏繞，就像龍互相盤結。 嗔恨的毒從此興起，譬如火焰旺盛的火，修習觀行的人，是爲了捨棄各種蘊的法。 對此常常仔細觀察，一心而不懈怠，譬如虛空中，沒有樹卻有影子，風的道路和鳥的痕跡，這些都很難見到。 能造作的和所造作的，色和非色的法，在那些事物中見到如來，其難度也是這樣。 真如、實際等等，以及諸佛的體性，是內在證悟所行的境界，超越了各種語言的境地。 涅槃名為佛，佛也名為涅槃，離開了各種分別的想像，怎麼能夠看見呢？ 把金礦擊碎成末，在礦中看不見金子，智者巧妙地熔鍊，真金才能夠顯現。 如果剖析各種色法，乃至成為微塵，並且分析探求各種蘊，無論是同一還是相異的性質，佛的體性都不可見，也不是沒有佛。 入定的人觀察如來，具有三十二種相，如果喜好等等各種事情，佈施和作為都明顯，所以不應該說，如來一定是無。 三昧一緣佛，善因善根佛，一切世勝佛，以及正等覺佛，像這五種佛，其餘的都是變化（所顯現的）。』
【English Translation】 English version: The meritorious adornments of the Buddha-land will randomly manifest in the future. For example, due to holding mantras, the Anjana medicine (a type of medicine), and the gods of various spiritual celestial palaces, they dwell with people but are invisible. When the transformations of the Tathagata (如來) are completed, he abides in his true body, hidden and not appearing, it is also like that.
At that time, the World Honored One (世尊) spoke in verse:
'Roots and aggregates are like a gathering of snakes, the realm is touched by conditions, karma arises from ignorance and love, and the bonds of many habits are difficult to untie. The mind and various mental phenomena, restless thoughts, are constantly uneasy, entangled by perception and observation, like dragons intertwined. The poison of anger arises from this, like a blazing fire, those who practice contemplation, are to abandon the laws of various aggregates. Constantly observe this carefully, with one mind and without懈怠(xie dai, laxity), like in the empty sky, there are shadows without trees, the path of the wind and the traces of birds, these are all difficult to see. The creator and the created, form and non-form dharmas, seeing the Tathagata (如來) in those things, the difficulty is also like this. Suchness (真如), reality (實際), and so on, as well as the nature of all Buddhas, are the realm of inner realization, surpassing the realm of various languages. Nirvana (涅槃) is called Buddha (佛), and Buddha (佛) is also called Nirvana (涅槃), separated from various discriminating thoughts, how can it be seen? Crushing a gold mine into powder, gold cannot be seen in the mine, the wise skillfully smelt it, and true gold can then appear. If you dissect various forms, even into dust, and analyze and seek various aggregates, whether they are the same or different in nature, the nature of the Buddha (佛) is invisible, but it is not that there is no Buddha (佛). Those in samadhi (定) observe the Tathagata (如來), possessing the thirty-two marks, if they like various things such as joy, giving and actions are all clear, so it should not be said that the Tathagata (如來) is definitely non-existent. Samadhi (三昧) one-condition Buddha (佛), good cause good root Buddha (佛), all world victorious Buddha (佛), and perfectly enlightened Buddha (正等覺佛), like these five kinds of Buddhas (佛), the rest are all transformations (manifestations).'
二勝相， 如來藏具有， 是故佛非無， 定者能觀見。 出過於三界， 無量諸佛國， 如來微妙剎， 凈佛子充滿。 禪慧互相資， 以成堅固性， 游於密嚴土， 思惟佛威德。 密嚴中之人， 一切同於佛， 超過剎那壞， 恒游三昧中。 世尊有大定， 湛然而正受， 相好諸功德， 內外以莊嚴。 眾謂佛化身， 從於兜率降， 佛常密嚴住， 像現從其國。 住真而正受， 隨緣眾像生， 如月在虛空， 影鑑於諸水； 如摩尼眾影， 色合而明現； 如來住正定， 現影亦復然。 譬如形與像， 非一亦非異， 如是勝丈夫， 成於諸事業， 非微塵勝性， 非時非自在， 亦非余緣等， 而作於世間。 如來以因性， 莊嚴其果體， 隨世之所應， 種種皆明現， 遊戲於三昧， 內外無不為。 山川及林野， 朋友諸眷屬， 眾星與日月， 皎鏡而垂象。 如是諸世間， 身中盡包納， 復置於掌內， 散擲如芥子。 佛于定自在， 牟尼最勝尊， 無能作世間， 唯佛之所化。 盲暗無知者， 馳流妄分別， 計著于有無， 若我及非我， 或言一切壞，
【現代漢語翻譯】 現代漢語譯本 二勝相，如來藏（Tathagatagarbha，如來所證悟的真如自性）具有， 是故佛非無，定者能觀見。 出過於三界（Trailokya，欲界、色界、無色界），無量諸佛國， 如來微妙剎（Buddhakṣetra，佛所居住的清凈國土），凈佛子充滿。 禪慧互相資，以成堅固性， 游於密嚴土（Ghanavyūha，一個充滿神秘和莊嚴的佛國凈土），思惟佛威德。 密嚴中之人，一切同於佛， 超過剎那壞，恒游三昧（Samadhi，一種高度集中的冥想狀態）中。 世尊有大定，湛然而正受， 相好諸功德，內外以莊嚴。 眾謂佛化身（Nirmāṇakāya，佛爲了度化眾生而顯現的應化之身），從於兜率（Tuṣita，欲界天之一）降， 佛常密嚴住，像現從其國。 住真而正受，隨緣眾像生， 如月在虛空，影鑑於諸水； 如摩尼眾影，色合而明現； 如來住正定，現影亦復然。 譬如形與像，非一亦非異， 如是勝丈夫，成於諸事業， 非微塵勝性，非時非自在， 亦非余緣等，而作於世間。 如來以因性，莊嚴其果體， 隨世之所應，種種皆明現， 遊戲於三昧，內外無不為。 山川及林野，朋友諸眷屬， 眾星與日月，皎鏡而垂象。 如是諸世間，身中盡包納， 復置於掌內，散擲如芥子。 佛于定自在，牟尼（Muni，聖者）最勝尊， 無能作世間，唯佛之所化。 盲暗無知者，馳流妄分別， 計著于有無，若我及非我， 或言一切壞
【English Translation】 English version The two victorious aspects are inherent in the Tathagatagarbha (the womb of the Buddhas, the inherent Buddha-nature). Therefore, the Buddha is not non-existent; those who are steadfast in meditation can perceive Him. He transcends the three realms (Trailokya, the realms of desire, form, and formlessness), and countless Buddha-lands, The Buddha's subtle and wonderful Buddhakṣetra (Buddha-field, the pure land where a Buddha resides) is filled with pure Buddha-children. Dhyana (meditation) and prajna (wisdom) mutually support each other, forming a firm and solid nature, Wandering in the Ghanavyūha (a pure Buddha-land filled with mystery and majesty), contemplating the Buddha's majestic power. The beings in Ghanavyūha are all equal to the Buddha, Transcending the destruction of an instant, they constantly dwell in Samadhi (a state of deep meditative concentration). The World-Honored One possesses great Samadhi, serene and rightly receiving, Adorned internally and externally with auspicious marks and virtues. The multitude believes the Buddha's Nirmāṇakāya (emanation body, a body manifested by the Buddha to liberate beings) descends from Tuṣita (one of the heavens in the desire realm), The Buddha constantly dwells in Ghanavyūha; the manifested images appear from that land. Dwelling in truth and rightly receiving, various images arise according to conditions, Like the moon in the empty sky, its reflection appears in various waters; Like the manifold reflections of a Mani jewel, colors combine and manifest clearly; The Tathagata dwells in right Samadhi, and the manifestation of reflections is also thus. It is like a form and its image, neither one nor different, Thus, the victorious hero accomplishes all deeds, Not by the subtle nature of atoms, not by time, not by self-mastery, Nor by other causes, does He create the world. The Tathagata uses the causal nature to adorn His resultant body, According to what is appropriate for the world, all kinds of things manifest clearly, He plays in Samadhi, doing everything internally and externally. Mountains, rivers, forests, friends, and relatives, Stars, the sun, and the moon, shine brightly and cast their images. Thus, all these worlds are contained within His body, And placed within His palm, scattered like mustard seeds. The Buddha is free in Samadhi, the Muni (sage) is the most victorious and honored, None can create the world; it is only transformed by the Buddha. Those who are blind, ignorant, and without knowledge, rush about with deluded discriminations, Clinging to existence and non-existence, to self and non-self, Or saying that everything is destroyed.
或言少分滅。 如是諸人等， 常自害其身， 云何於此中， 而生是諸見？ 佛是遍三界， 觀行之大師， 觀世如干城， 所作眾事業， 亦如夢中色， 渴獸所求水， 因於種種業， 風繩而進退。 佛于方便中， 自在知見者， 譬如工巧匠， 善守于機發， 亦如海船師， 執拖而搖動。 如來最微妙， 寂靜無有邊， 超諸有著根， 凈根之所證。 是修行定者， 微妙定所依， 一切觀行人， 明瞭心中住。 佛體最清凈， 非有亦非無， 遠離於限量， 及以能所覺。 妙智相應心， 最上之境界， 知相皆無性， 是即見如來。 破諸相應心， 不著於三昧， 住于無染路， 一切皆無染。 諸天乾闥婆， 阿修緊那羅， 仙人及外道， 讚歎而供養。 于彼不耽求， 而興世間業， 以住本清凈， 相應妙理中。 天人等見者， 變化之所作， 佛非彼此現， 而同於日月， 住于圓應道， 現除諸貢高， 異學各不同， 隨宜而攝御。 種種眾智法， 王論三毗陀， 悉是諸如來， 定力持而說。 國王王臣等， 乃至山林處， 所有諸儀則， 皆從
【現代漢語翻譯】 現代漢語譯本 或者有人說（世間萬物）少部分會消滅。 像這樣的人們，常常自己傷害自己， 怎麼會從這裡面，產生這些錯誤的見解呢？ 佛是遍及三界（欲界、色界、無色界）的，觀行的大師， 觀察世間如干燥的城堡，所作的種種事業， 也像夢中的色彩，乾渴的野獸所尋求的水， 因為種種業力的作用，像風中的繩索一樣前進後退。 佛在方便法門中，是自在知見者， 譬如精巧的工匠，善於掌握機關的啟動， 也像海上的船師，執掌船舵而搖動。 如來最微妙，寂靜沒有邊際， 超越所有執著于存在的根本，是清凈的根性所證悟的。 這是修行禪定的人，微妙禪定所依靠的， 一切觀行的人，在明瞭的心中安住。 佛的本體最清凈，非有也非無， 遠離於**（此處原文有缺失，無法翻譯），以及能覺和所覺。 妙智相應的心，是最上的境界， 了知一切現象都沒有自性，這就是見到如來。 破除各種相應的妄心，不執著於三昧（正定）， 安住于沒有染污的道路，一切都是沒有染污的。 諸天、乾闥婆（Gandharva，天界的樂神），阿修羅（Asura，一種好戰的神），緊那羅（Kinnara，一種半人半鳥的神）， 仙人和外道，都讚歎而供養。 對於這些不貪求，而興起世間的種種事業， 因為安住于本來的清凈，相應于微妙的真理之中。 天人等所見到的，是變化所產生的， 佛並非以彼此的形式顯現，而如同日月一樣， 安住于圓滿相應的道路，顯現以去除各種貢高我慢， 不同的外道學說各有不同，隨順他們的根器而攝受引導。 種種眾多的智慧法門，王者的理論和三吠陀（Three Vedas，古印度婆羅門教的根本經典）， 都是諸如來，以禪定之力所持守而宣說的。 國王、王臣等，乃至山林之處， 所有各種儀軌法則，都從（佛法中流出）。
【English Translation】 English version Or some say that a small part will perish. Such people constantly harm themselves. How can such views arise from this? The Buddha is pervasive throughout the Three Realms (Desire Realm, Form Realm, Formless Realm), the great master of contemplation, Observing the world like a dry city, the various actions performed, Are also like colors in a dream, water sought by a thirsty beast, Due to the effects of various karmas, advancing and retreating like a rope in the wind. The Buddha, in skillful means, is the one with free knowledge and vision, Like a skilled craftsman, adept at controlling the trigger of a machine, Also like a ship captain at sea, holding the rudder and steering. The Tathagata is most subtle, with boundless tranquility, Transcending all roots of attachment to existence, realized by pure roots. This is what those who practice meditation rely on, subtle meditation, All contemplatives abide in a clear mind. The Buddha's essence is most pure, neither existent nor nonexistent, Far from ** (the original text is missing here, untranslatable), and the perceiver and the perceived. The mind corresponding to wondrous wisdom is the highest state, Knowing that all phenomena have no inherent nature is seeing the Tathagata. Breaking through all corresponding minds, not attached to Samadhi (right concentration), Abiding on the path of non-attachment, everything is without defilement. Gods, Gandharvas (heavenly musicians), Asuras (warlike deities), Kinnaras (half-human, half-bird deities), Immortals and heretics all praise and make offerings. Not craving for these, but engaging in worldly activities, Because they abide in original purity, corresponding to the wondrous truth. What gods and humans see is created by transformation, The Buddha does not appear in these forms, but is like the sun and moon, Abiding on the path of perfect response, manifesting to remove all arrogance, Different heterodox teachings vary, guiding and subduing according to their capacities. Various wisdom teachings, the theories of kings, and the Three Vedas (ancient Indian Brahmanical scriptures), Are all held and spoken by the Tathagatas through the power of Samadhi. Kings, ministers, and even places in mountains and forests, All kinds of rituals and rules flow from (the Buddha's teachings).
佛出生。 十方眾寶藏， 出生清凈寶， 悉是天中天， 自在威神故。 一切三界中， 有諸明智者， 種種方便業， 因佛而成就。 現從兜率降， 婇女眾圍繞， 歌舞共歡娛， 日夜常游集。 或如堅利智， 舍陵波居士， 執世之直繩， 與奪而招放。 雖於一切處， 現為明智者， 而在密嚴中， 寂然無動作。 此大牟尼境， 凡愚異分別， 譬如翳目人， 亦猶眾渴獸， 如世觀于幻， 夢中諸所取。 天中天境界， 佛子見其真， 如是觀行人， 如從於睡覺。 那羅與伊舍， 梵天娑旦那， 難陀鳩摩羅， 劫比首迦等， 處定而思審， 於此常迷惑。 去來現在世， 一切諸牟尼， 習氣覆於心， 亦所不能見。 善哉金剛藏！ 普行諸地中， 復以佛威神， 而居密嚴土， 是汝之境界， 我今為汝說。 或有妄分別， 勝性與微塵， 如工作諸物， 種種諸形相， 生唯是法生， 滅亦唯法滅。 妄計一切物， 細塵能造作， 因能了于果， 譬如燈照物。 先不得其相， 后壞亦復然， 非於過去中， 有體而可得， 未來亦如是， 離緣無有性。
【現代漢語翻譯】 現代漢語譯本 佛陀誕生。 十方眾多的珍寶庫藏， 出生出清凈的珍寶， 全部都是天中之天（指佛陀）， 因為自在的威神之力。 一切三界之中， 有各種聰明有智慧的人， 種種方便的行業， 因為佛陀而成就。 現在從兜率天（Tushita）降臨， 眾多婇女圍繞， 歌舞共同歡娛， 日夜常常遊玩聚集。 或者像堅利智， 舍陵波居士（Shariputra）， 執掌世間的直繩， 給予或剝奪並招引釋放。 雖然在一切處所， 顯現為明智的人， 但是在密嚴凈土（Ghanavyuha）， 寂然沒有動作。 這偉大的牟尼（Muni，指佛陀）的境界， 凡夫愚人有不同的分別， 譬如眼睛有翳障的人， 也像眾多的乾渴的野獸， 如同世人觀看幻術， 夢中所取的種種事物。 天中之天的境界， 佛子才能見到它的真實， 這樣觀察的修行人， 就像從睡夢中醒來。 那羅（Nara）與伊舍（Isha）， 梵天（Brahma）娑旦那（Sadananda）， 難陀（Nanda）鳩摩羅（Kumarila）， 劫比首迦（Kapila）等等， 處於禪定而思慮審察， 對於此理常常迷惑。 過去、現在、未來世， 一切諸位牟尼（Muni，指聖者）， 習氣覆蓋於心， 也不能夠見到。 善哉金剛藏（Vajragarbha）！ 普遍行走于諸地之中， 又以佛陀的威神力， 而居住在密嚴凈土（Ghanavyuha）， 這是你的境界， 我現在為你解說。 或者有人妄自分別， 勝性（Pradhana）與微塵（ পরমাণু）， 如同工匠製作各種物品， 種種的形狀和相貌， 生起唯是法生起， 滅去也唯是法滅去。 妄自認為一切事物， 細微的塵埃能夠造作， 因能夠了解果， 譬如燈照亮物體。 先前沒有得到它的相， 後來壞滅也是這樣， 不是在過去之中， 有實體可以得到， 未來也是這樣， 離開因緣就沒有自性。
【English Translation】 English version The Buddha is born. From the treasures of the ten directions, pure treasures are born, All are the 'Heaven above heavens' (referring to the Buddha), due to the power of his sovereign majesty. Within all the three realms, there are various intelligent and wise beings, All kinds of skillful means and actions are accomplished because of the Buddha. Now descending from Tushita (Tushita) heaven, surrounded by numerous consorts, Singing and dancing together in joy, gathering and playing day and night. Or like the keen-witted Shariputra (Shariputra), Holding the straight rope of the world, granting or taking away, inviting or releasing. Although appearing as a wise person in all places, Yet in Ghanavyuha (Ghanavyuha) Pure Land, he is still and without action. This realm of the great Muni (Muni, referring to the Buddha), is differently perceived by ordinary fools, Like a person with cataracts in their eyes, or like a crowd of thirsty beasts, Like the world viewing illusions, all that is taken in dreams. The realm of the 'Heaven above heavens', only the Buddha's disciples can see its truth, Such a practitioner observes as if awakening from sleep. Nara (Nara) and Isha (Isha), Brahma (Brahma) Sadananda (Sadananda), Nanda (Nanda), Kumarila (Kumarila), Kapila (Kapila), and so on, Being in meditation and contemplating, they are often confused about this principle. Past, present, and future worlds, all the Munis (Muni, referring to sages), With habitual tendencies covering their minds, are also unable to see it. Excellent Vajragarbha (Vajragarbha)! Universally walking in all the lands, And dwelling in Ghanavyuha (Ghanavyuha) Pure Land by the Buddha's majestic power, This is your realm, I will now explain it to you. Or someone may falsely discriminate between Pradhana (Pradhana) and atoms (পরমাণু), Like a craftsman making various objects, with various shapes and appearances, Arising is only the arising of Dharma, ceasing is only the ceasing of Dharma. Falsely believing that all things, are created by subtle dust, The cause can understand the effect, like a lamp illuminating objects. Not having obtained its form before, and its destruction is also like this, Not in the past, is there a substance that can be obtained, The future is also like this, without conditions, there is no self-nature.
一一諸緣內， 遍求無有體， 不見性有無， 亦無無有見。 于蘊瓶衣等， 微細而分別， 三百有六十， 邪宗壞正道， 往來生死中， 無有涅槃法。」
大乘密嚴經妙身生品第二之一
爾時如實見菩薩，有大威力世中自在，其身妙好上服莊嚴，在於佛前避座而立，曲躬合掌一心恭敬，向金剛藏菩薩摩訶薩而作是言：「尊者善能通達自智之境現法樂住，於三乘世間心得無違，為大定師于定自在，能隨順說諸地之相，常在一切佛國土中，為諸上首演深妙法。是故我今勸請尊者，說諸聖人不隨他行，現法樂住內證之境。令我及余諸菩薩眾得見斯法，安樂修行趣于佛地，獲意生身及言說身，力通自在皆得具足。轉所依止不住實際，如眾彩摩尼現諸色像，於一切佛國說密嚴行。」
金剛藏菩薩摩訶薩言：「善哉仁主！能請我說入於密嚴無我之法。仁主！先應覺了諸分別境是心之相，于境界中舍諸分別。仁主！一切世間是分別見，見世間體即于所緣而得三昧。我今為汝開示彼法王，應善聽。」即說偈言：
「一切諸世間， 譬如熱時焰， 以諸不實相， 無而妄分別。 覺因所覺生， 所覺依能現， 離一則無二， 譬如光共影。 無心亦無境， 量及所
【現代漢語翻譯】 現代漢語譯本 『在一切因緣之中，普遍尋求也找不到自性實體，既看不到自性存在，也看不到自性不存在。對於五蘊、瓶、衣服等等，進行微細的分別，產生了三百六十種邪見，破壞了正道，在生死輪迴中往來，無法獲得涅槃之法。』
《大乘密嚴經·妙身生品》第二之一
這時，如實見菩薩，具有大威德，在世間自在無礙，他的身形美妙，穿著華麗的服裝，在佛前離開座位站立，彎腰合掌，一心恭敬，向金剛藏菩薩摩訶薩說道：『尊者善於通達自智的境界，安住于現法樂住，對於三乘（Sāṃyāna）世間的心意沒有違背，作為大禪定師，于禪定中自在，能夠隨順解說諸地的相狀，常在一切佛國土中，為諸上首演說甚深微妙的佛法。因此，我現在勸請尊者，宣說諸聖人不隨他人而行，安住于現法樂住的內證境界，讓我以及其餘的菩薩眾能夠見到這種佛法，安樂地修行，趨向于佛地（Buddha-bhūmi），獲得意生身（Manōmaya-kāya）和言說身（Vacī-kāya），力量和神通自在都能夠具足，轉化所依止，不住于實際，如同眾色彩的摩尼寶珠顯現各種顏色和形象，在一切佛國宣說密嚴行。』
金剛藏菩薩摩訶薩說：『善哉，仁主！能夠勸請我說進入密嚴無我之法。仁主！首先應當覺悟到各種分別的境界是心的相狀，在境界中捨棄各種分別。仁主！一切世間都是分別的見解，見到世間的本體，就能在所緣境中獲得三昧（Samādhi）。我現在為你開示那法王，你應該好好聽。』 於是說了偈頌：
『一切諸世間，譬如熱時焰，以諸不實相，無而妄分別。 覺因所覺生，所覺依能現，離一則無二，譬如光共影。 無心亦無境，量及所量無，如是智境界，智者能了達。』
【English Translation】 English version 『Within all conditions, seeking everywhere, there is no substance to be found; one sees neither the existence nor the non-existence of self-nature, nor does one see the seeing of non-existence. Regarding the aggregates, pots, clothes, and so on, making subtle distinctions, three hundred and sixty heretical views arise, destroying the right path, wandering in the cycle of birth and death, without obtaining the Dharma of Nirvana (Nirvāṇa).』
The Great Vehicle Dense Array Sutra, Chapter 2, Part 1: The Birth of the Wondrous Body
At that time, the Bodhisattva (Bodhisattva) 『Seeing Reality as It Is,』 possessing great power and being at ease in the world, with a body of wondrous beauty and adorned with excellent garments, stood before the Buddha (Buddha), leaving his seat, bowing, joining his palms, and with one-pointed reverence, spoke to the Bodhisattva Mahasattva (Bodhisattva-Mahāsattva) Vajragarbha (Vajragarbha), saying: 『Venerable One, you are skilled in penetrating the realm of your own wisdom, abiding in the joy of the present Dharma, having no conflict with the minds of the three vehicles (Sāṃyāna) in the world, being a great master of meditation, at ease in meditation, able to explain the characteristics of the various grounds in accordance with them, constantly being in all Buddha-lands, expounding the profound and wondrous Dharma for all the leaders. Therefore, I now urge the Venerable One to speak of the inner realization of the present Dharma bliss abiding, which the saints practice without following others, so that I and the other Bodhisattvas may see this Dharma, practice it peacefully, proceed to the Buddha-ground (Buddha-bhūmi), obtain the mind-made body (Manōmaya-kāya) and the speech-body (Vacī-kāya), and fully possess power and unobstructedness. Transforming the basis of support, not abiding in actuality, like a multi-colored Mani jewel manifesting various colors and images, proclaiming the Dense Array practice in all Buddha-lands.』
The Bodhisattva Mahasattva Vajragarbha said: 『Excellent, Lord of Men! You are able to request me to speak of the Dharma of entering the Dense Array of No-Self. Lord of Men! First, you should realize that the various realms of discrimination are the appearances of the mind, and in those realms, abandon all discriminations. Lord of Men! All the world is a view of discrimination; seeing the essence of the world, one obtains Samadhi (Samādhi) in the object of focus. I will now reveal that Dharma King to you; you should listen well.』 Then he spoke in verse:
『All the worlds, are like a mirage in hot weather, with unreal appearances, falsely discriminated from nothing. The perceived arises from the perceiving cause, the perceived relies on the able to manifest, without one, there is no two, like light and shadow together. Without mind, there is also no object, measure and what is measured are absent, such is the realm of wisdom, the wise can understand.』
量事， 但依於一心， 如是而分別。 能知所知法， 唯知心妄計， 若了所知無， 能知即非有。 心為法自性， 及人之所濁， 入於八地中， 而彼得清凈， 九地行禪定， 十地大開覺， 法水灌其頂， 而成世所尊。 法身無有盡， 是佛之境界， 究竟如虛空， 心識亦如是。 無盡亦無壞， 眾德以莊嚴， 恒住不思議， 密嚴諸佛土。 譬如瓶破已， 瓦因而顯現， 瓦破顯于塵， 塵析極微顯， 如是因有漏， 而成無漏法。 如火燒盡木， 復于余處然， 味于不動智， 轉依離分別， 密嚴佛國中， 如是而常現。 不生眾品類， 莫住於世間， 舍於一切見， 歸依此無我。 斷諸相續流， 無生亦無壞， 盡於一切見， 歸依此無我。 諸患皆已息， 寂住不思議， 凈於一切見， 歸依此無我。 世間種種法， 本來無我性， 非由擊壞無， 及喻之所顯。 如火焚薪已， 自於是中滅， 觀察於三界， 無我智亦然。 是名現法樂， 聖人自智境， 依此入諸地， 凈除無始惡。 舍離世所依， 出世而安住， 其心轉清凈， 恒居密嚴土。」
【現代漢語翻譯】 現代漢語譯本 量度諸事，但都依存於一心，如此來進行分別。 能夠知曉所知之法，只是因為心識的虛妄計度，如果了悟所知之法本無自性，那麼能知的心識也就並非實有。 心是諸法的自性，也是使人變得污濁的原因，進入到八地菩薩的境界中，就能獲得清凈。 九地菩薩行持禪定，十地菩薩獲得大徹大悟，諸佛以法水灌注其頂，從而成就為世人所尊敬的佛陀。 法身沒有窮盡，這是佛的境界，究竟如同虛空一般，心識也是如此。 沒有窮盡也沒有壞滅，以各種功德來莊嚴自身，恒常安住于不可思議的密嚴凈土。 譬如瓶子破碎之後，瓦的本質就顯現出來，瓦片破碎后顯現出塵土，塵土分解后顯現出極微之物。 同樣，因為有漏之因，才能成就無漏之法。 如同火焰燒盡木柴，又在其他地方燃燒，在不動智中體驗，轉依而遠離分別，密嚴佛國中，就是這樣恒常顯現的。 不生起各種品類之見，不要執著於世間，捨棄一切見解，歸依這無我的真理。 斷絕諸相續之流，沒有生起也沒有壞滅，窮盡一切見解，歸依這無我的真理。 一切苦患都已止息，寂靜安住于不可思議的境界，清凈一切見解，歸依這無我的真理。 世間種種法，本來就沒有我性，不是通過擊打破壞才沒有的，也不是通過比喻可以顯現的。 如同火焰燒盡木柴后，自然就在其中熄滅，觀察三界，無我之智也是如此。 這被稱為現法樂（Dṛṣṭadharma-sukha），是聖人以自身智慧所證得的境界，依靠此境界進入諸地菩薩的果位，清凈去除無始以來的罪惡。 捨棄世間所依賴的事物，出離世間而安住，其心識逐漸清凈，恒常居住在密嚴凈土（Ghanavyūha）。
【English Translation】 English version Measuring things, but relying on the one mind, thus making distinctions. Being able to know the knowable dharmas is only due to the mind's false conceptions; if one realizes that the knowable has no self-nature, then the knowing mind is also not truly existent. The mind is the self-nature of all dharmas, and also what makes people impure; entering the eighth Bhumi (Eighth Ground of Bodhisattva), one attains purity. The ninth Bhumi (Ninth Ground of Bodhisattva) practices Dhyana (meditation), the tenth Bhumi (Tenth Ground of Bodhisattva) attains great enlightenment; the Buddhas pour Dharma-water on their heads, thus becoming revered by the world. The Dharmakaya (Dharma Body) is without end, this is the realm of the Buddha, ultimately like space, the mind-consciousness is also like this. Without end and without destruction, adorned with all virtues, constantly abiding in the inconceivable, in the Ghanavyūha (Dense Array) Buddha-lands. For example, when a pot is broken, the essence of clay appears; when the clay is broken, dust appears; when the dust is analyzed, extremely minute particles appear. Likewise, because of the causes of defilement, one can attain undefiled dharmas. Like fire burning up wood, and then burning elsewhere, experiencing in the immovable wisdom, transforming the basis and being free from distinctions, in the Ghanavyūha (Dense Array) Buddha-land, it is thus constantly manifested. Not generating various kinds of views, not dwelling in the world, abandoning all views, taking refuge in this non-self. Cutting off the streams of continuity, without arising and without destruction, exhausting all views, taking refuge in this non-self. All sufferings have ceased, abiding silently in the inconceivable, purifying all views, taking refuge in this non-self. The various dharmas of the world originally have no self-nature, not made non-existent by striking and destroying, nor revealed by metaphors. Like fire burning up firewood, and then naturally extinguishing within it, observing the three realms, the wisdom of non-self is also like this. This is called Dṛṣṭadharma-sukha (Happiness in this very life), the realm of the sage's own wisdom, relying on this to enter the various Bhumis (Grounds of Bodhisattva), purifying and removing beginningless evils. Abandoning what the world relies on, dwelling beyond the world, the mind gradually becomes pure, constantly dwelling in the Ghanavyūha (Dense Array) land.
爾時如實見菩薩及諸王眾俱作是言：「金剛自在！我等今者咸欲歸依，愿示於我歸依之處。」於是金剛藏菩薩摩訶薩以偈答曰：
「佛體非是有， 亦非無有佛， 蘊樹已焚燒， 魔軍咸退殄， 住于如來地， 密嚴之妙國， 所覺凈無垢， 仁主可歸依。 遠離諸分別， 證於無處所， 密嚴諸定者， 仁主可歸依。 密嚴勝凈剎， 眾聖之依處， 觀行者充滿， 應歸此嚴土。」
爾時金剛藏菩薩摩訶薩說是語已，復告如實見菩薩言：「仁主！已得住地，諸觀行者、觀一切世間，如繢像中而有高下、如夢所見端正女色、如石女人忽夢己身誕育于子、如乾闥婆城內諸所施為、如旋火成輪、如空中垂髮、如幻化所作人馬等形樹林花果、如浮雲之影、如奔電之光，皆是虛偽非真實有，分別所成猶工造器。仁主！世間眾生習氣覆心生種種戲論，意與意識及余諸識相續而轉，五法、三性、二種無我恒共相應。譬如瀑流為風所擊起諸波浪，浪起相尋而流不息。阿賴耶識在於世間亦復如是，無始習氣猶如瀑流，為境界風之所飄動，起諸識浪恒無斷絕。仁主！是八種心雖無如是若干體異，而隨緣漸起或一時生。心生之時取諸境界，亦有如是漸頓差別。若於屋宅及諸星宿、軍眾山林
【現代漢語翻譯】 現代漢語譯本 當時，如實見菩薩以及各位國王大臣一同說道：『金剛自在（Vajra-sva-tantra）！我們現在都想皈依，希望您能告訴我們應該皈依何處。』於是金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva-mahāsattva）用偈語回答說： 『佛的法身並非實有，也不是虛無，五蘊之樹已經焚燒殆盡，魔軍全部退散消滅，安住在如來的境界，這密嚴（Ghanavyūha）的清凈國土，所覺悟的清凈無垢，仁慈的佛可以皈依。 遠離各種分別念，證悟到無處所的境界，密嚴的各位禪定者，仁慈的佛可以皈依。 密嚴殊勝清凈的剎土，是眾多聖賢的歸宿之處，觀行者充滿其中，應當皈依這莊嚴的國土。』 當時，金剛藏菩薩摩訶薩說完這些話后，又對如實見菩薩說：『仁者！已經證得住地，各位觀行者觀察一切世間，就像繪畫中的高低不平，就像夢中所見的端莊美麗的女子，就像石女忽然夢見自己生了孩子，就像乾闥婆（Gandharva）城中的各種景象，就像旋轉的火花形成輪狀，就像空中垂下的頭髮，就像幻化所作的人馬等形象、樹林花果，就像浮雲的影子，就像閃電的光芒，這些都是虛假的，並非真實存在，是分別念所造成的，就像工匠製造的器物。仁者！世間眾生的習氣覆蓋內心，產生各種戲論，意與意識以及其餘各種識相續不斷地運轉，五法（pañca dharma）、三自性（tri-svabhāva）、二種無我（dvi-vidha nairātmya）恒常共同相應。譬如瀑布被風吹擊而產生波浪，波浪相繼而起，流動不息。阿賴耶識（Ālaya-vijñāna）在世間也是如此，無始以來的習氣就像瀑布，被境界之風所吹動，產生各種識浪，恒常沒有斷絕。仁者！這八種心雖然沒有若干不同的自體，但是隨著因緣逐漸生起，或者一時同時生起。心生起的時候，攝取各種境界，也有漸次和頓時的差別。如果對於房屋以及各種星宿、軍隊、山林
【English Translation】 English version At that time, the Thus-Seeing Bodhisattva and all the kings and their retinues spoke in unison, saying: 'Vajra-sva-tantra (Diamond Self-Master)! We now wish to take refuge. Please show us where to take refuge.' Thereupon, Vajragarbha Bodhisattva-mahāsattva (Great Being Bodhisattva Womb of the Diamond) replied in verse: 'The Buddha's body is neither existent nor non-existent; the tree of the skandhas (aggregates) has been burned, and the armies of Mara (demon) have all retreated and been destroyed. Abiding in the realm of the Tathagata (Thus-Gone One), the wondrous land of Ghanavyūha (Dense Array), the awakened pure and immaculate, the benevolent lord is worthy of refuge. Far from all discriminations, attaining the state of no place, the meditators of Ghanavyūha, the benevolent lord is worthy of refuge. The supreme pure land of Ghanavyūha, the refuge of all the saints, filled with those who practice contemplation, one should take refuge in this adorned land.' At that time, Vajragarbha Bodhisattva-mahāsattva, having spoken these words, further addressed the Thus-Seeing Bodhisattva, saying: 'Benevolent one! Having attained the stage of abiding, those who practice contemplation observe all the world as the ups and downs in a painted image, as the beautiful form of a woman seen in a dream, as a stone woman suddenly dreaming that she has given birth to a child, as the various activities within a Gandharva (celestial musician) city, as a wheel formed by whirling fire, as hair hanging in the sky, as the forms of humans, horses, trees, forests, flowers, and fruits created by illusion, as the shadow of floating clouds, as the light of flashing lightning—all these are false and not truly existent, produced by discrimination, like tools crafted by artisans. Benevolent one! The habitual tendencies of sentient beings in the world cover their minds, giving rise to various plays of thought. The mind, along with consciousness and all other consciousnesses, continuously revolves, constantly corresponding with the five dharmas (pañca dharma), the three self-natures (tri-svabhāva), and the two kinds of selflessness (dvi-vidha nairātmya). Just as a waterfall is struck by the wind, giving rise to waves, and the waves arise one after another, flowing without ceasing, so too is the Ālaya-vijñāna (storehouse consciousness) in the world. Beginningless habitual tendencies are like a waterfall, stirred by the wind of objects, giving rise to waves of consciousness that never cease. Benevolent one! These eight kinds of mind, although without such distinct individual entities, gradually arise according to conditions, or arise simultaneously at once. When the mind arises, it grasps various objects, and there are also gradual and sudden differences in this grasping. If, with regard to houses and various stars, armies, mountains, and forests
枝葉花果如是等處，多是一時或次第取。若在眠夢見昔所更，或想念初生至於老死，及算數眾物尋思句義，觀異文彩受好飲食，於是境界次第了知，或有一時頓取之者。仁主！心性本凈不可思議，是諸如來微妙之藏如金在礦。意從心生，餘六亦然，如是多種於世法中而為差別。仁主！阿賴耶識雖與能熏及諸心法乃至一切染凈種子而同止住，性恒明潔。如來種姓應知亦然，定不定別體常清凈，如海常住波潮轉移。阿賴耶識亦復如是，諸地漸修下中上別，舍諸雜染而得明現。」於是金剛藏菩薩摩訶薩復說偈言：
「善哉如實慧！ 於斯微妙法， 從我已聽聞， 心凈能開了。 十方一切國， 諸王眾會中， 汝當隨所應， 廣為其宣說。 若人聞法已， 漸凈阿賴耶， 或作人中王， 轉輪四天下， 或復為帝釋， 兜率須夜摩， 乃至自在宮， 而為欲天主， 或為色界主， 及生無色天， 無想眾生中， 受諸禪定樂。 證真而不住， 譬如師子吼， 眾定皆自在， 喜樂以相應， 一心求密嚴， 不染著三界。 至於密嚴已， 漸次而開覺， 轉依獲安樂， 寂靜常安住。 無量諸佛子， 圍繞以莊嚴， 為法自在王， 眾中之最上。
【現代漢語翻譯】 現代漢語譯本 『枝、葉、花、果』等等這些事物，大多是一時同時獲取，或者有先後次第地獲取。如果在睡眠或夢中見到過去經歷的事情，或者回憶起從出生到老死的過程，以及計算眾多物品、思考語句的含義，觀察奇異的文采、享受美好的飲食，對於這些境界，有的是次第瞭解，有的是一時頓悟。仁慈的君主啊！心性本來清凈，不可思議，是諸佛如來微妙的寶藏，就像金子存在於礦石之中。意識從心而生，其餘六識也是如此，像這樣在世間法中產生種種差別。仁慈的君主啊！阿賴耶識（Alaya-vijnana，第八識，含藏一切種子）雖然與能熏習的習氣以及各種心法，乃至一切染污和清凈的種子一同存在，但其本性恒常明潔。如來的種姓也應當如此理解，有定與不定之別，但其本體常保清凈，就像大海常住不動，而波濤則不斷轉移變化。阿賴耶識也是這樣，在各個修行階段，有下、中、上之分，逐漸捨棄各種雜染，從而顯現光明。』 於是金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahasattva）又說偈頌： 『善哉，如實慧！對於這微妙的佛法，我已從你那裡聽聞，心性清凈，能夠開悟了。十方一切國土，諸位國王的聚會中，你應當根據他們各自的根器，廣泛地為他們宣說。如果有人聽聞佛法后，逐漸凈化阿賴耶識，或者成為人中之王，統治四大部洲，或者成為帝釋（Indra），兜率天（Tusita）、須夜摩天（Yama），乃至自在天宮（Isvara），成為欲界天的天主，或者成為梵天主（Brahma），以及生到無色界天，在無想眾生中，享受各種禪定的快樂。 證悟真理卻不住于涅槃，譬如獅子吼，在各種禪定中都得自在，與喜樂相應，一心尋求密嚴凈土（Ghanavyuha），不染著於三界。到達密嚴凈土后，逐漸開悟覺醒，轉依而獲得安樂，寂靜常住。無量諸佛之子，圍繞莊嚴，成為法自在王，是眾生中最尊最上者。』
【English Translation】 English version 『Branches, leaves, flowers, fruits, and so on, are mostly taken all at once or in succession. If in sleep or dreams one sees past experiences, or recalls from birth to old age and death, as well as calculating numerous objects, contemplating the meaning of sentences, observing strange patterns, and enjoying good food and drink, one understands these realms either sequentially or all at once. Benevolent ruler! The nature of the mind is originally pure and inconceivable, the subtle treasury of all Tathagatas (Thus Come Ones), like gold in ore. Consciousness arises from the mind, and so do the other six consciousnesses, thus creating various distinctions in worldly phenomena. Benevolent ruler! Although the Alaya-vijnana (storehouse consciousness) dwells together with the conditioning influences and all mental dharmas (phenomena), even all defiled and pure seeds, its nature is always bright and pure. The lineage of the Tathagatas should also be understood in this way, with distinctions between definite and indefinite, but its essence is always pure, like the ocean that remains constant while the waves shift and change. The Alaya-vijnana is also like this, with lower, middle, and upper stages in gradual cultivation, abandoning all defilements and manifesting clarity.』 Then Vajragarbha Bodhisattva Mahasattva spoke in verse: 『Excellent, true wisdom! From you I have heard this subtle Dharma, and my mind is purified and able to awaken. In all the lands of the ten directions, in the assemblies of all kings, you should widely proclaim it according to their respective capacities. If people, having heard the Dharma, gradually purify the Alaya-vijnana, they may become kings among humans, ruling over the four continents, or become Indra (Lord of the Gods), or dwell in Tusita Heaven, Yama Heaven, or even Isvara Heaven, becoming lords of the desire realm, or become Brahma (Lord of the Brahma Heaven), and be born in the formless realms, enjoying the bliss of various samadhis (meditative states) among the non-thinking beings. Attaining truth but not dwelling in Nirvana, like a lion's roar, being free in all samadhis, corresponding with joy and delight, single-mindedly seeking Ghanavyuha (Dense Array Pure Land), not being attached to the three realms. Having reached Ghanavyuha, gradually awakening, transforming the basis and obtaining bliss, dwelling in stillness and peace. Numberless sons of the Buddhas, surrounding and adorning, becoming the King of Dharma, the most supreme among beings.』
非如外道說， 壞滅為涅槃， 壞應同有為， 死有復生過。 十業上中下， 三乘以出生， 最上生密嚴， 諸地轉增進。 得解脫智慧， 如來微妙身， 云何說涅槃， 是滅壞之法？ 涅槃若滅壞， 眾生有終盡， 眾生若有終， 是亦有初際。 應有非生法， 而始作眾生， 無有非眾生， 而生眾生界。 眾生界既盡， 佛無爾焰法， 是則無能覺， 亦無有涅槃。 妄計解脫者， 而說于解脫， 譬如種已焦， 燈滅及薪盡。 彼說解脫性， 是壞有成無， 于解脫妙樂， 遠離不能證。 遍處及諸禪， 無色無想定， 逆順而入出， 力通皆自在， 于彼不退還， 亦不恒沉沒， 審知諸法相， 諸地得善巧， 如是而莊嚴， 而來密嚴國。 若言解脫性， 壞有以成無， 斯人住諸有， 畢竟不能出， 亦壞三和合， 因等四種緣。 眼色內外緣， 和合所生識， 世間內外法， 互力以相生， 如是等眾義， 一切皆違反。 若知唯識現， 離於心所得， 分別不現前， 亦不住其性， 是時攀緣離， 寂然心正受， 舍於世間中， 所取能取見。 轉依離粗
【現代漢語翻譯】 現代漢語譯本：不像外道所說的那樣，將壞滅視作涅槃（Nirvana，解脫）。 如果壞滅是涅槃，那麼壞滅就應該和有為法（conditioned phenomena）一樣，並且死亡之後還會有再生之過。 十業（ten karmas）的上、中、下，通過三乘（three vehicles）而出生，最上乘出生於密嚴（Ghanavyūha，佛的凈土），在各個菩薩地（Bhumis）上逐漸增進。 獲得解脫的智慧，證得如來（Tathagata，佛）微妙之身，怎麼能說涅槃是滅壞之法呢？ 如果涅槃是滅壞，那麼眾生就會有終盡，眾生如果會有終盡，那麼也應該有初始。 應該有非生的法，而開始創造眾生，沒有非眾生，而能生出眾生界。 如果眾生界已經窮盡，佛就沒有爾焰法（divine light），這樣就沒有能覺悟者，也沒有涅槃。 妄自揣測解脫的人，才會說這種解脫，譬如種子已經燒焦，燈熄滅以及柴薪燃盡。 他們所說的解脫的性質，是破壞有而成就無，對於解脫的妙樂，遠離而不能證得。 遍處（all-encompassing meditation）、以及諸禪（various Dhyanas，禪定），無色定（formless attainments）、無想定（non-perception meditation），逆行順行而入出，力（powers）、通（supernatural abilities）皆自在。 對於這些境界不退還，也不恒常沉沒，審慎地了知諸法實相，對於各個菩薩地得到善巧，像這樣來莊嚴，從而往生密嚴國土。 如果說解脫的性質，是破壞有而成就無，這種人住在諸有之中，畢竟不能出離，也破壞了三和合（three confluences），因等四種緣（four conditions）。 眼、色、內外緣，和合所生的識（consciousness），世間內外法，互相作用而相生，像這些眾多的道理，一切都相違反。 如果了知唯識（consciousness-only）的顯現，遠離心所執取，分別不再現前，也不住在其自性，這時攀緣止息，寂然入于正受（right concentration），捨棄世間中，所取能取的見解。 轉依（transformation of the basis）而遠離粗重。
【English Translation】 English version: Unlike what the non-Buddhists say, considering destruction as Nirvana (Nirvana, liberation). If destruction is Nirvana, then destruction should be like conditioned phenomena, and there would be the fault of rebirth after death. The superior, intermediate, and inferior of the ten karmas (ten karmas) are born through the three vehicles (three vehicles), with the supreme vehicle being born in Ghanavyūha (Ghanavyūha, Buddha's pure land), gradually increasing on the various Bodhisattva grounds (Bhumis). Having obtained the wisdom of liberation and attained the subtle body of the Tathagata (Tathagata, Buddha), how can one say that Nirvana is the law of destruction? If Nirvana is destruction, then sentient beings will have an end, and if sentient beings have an end, then there should also be a beginning. There should be a non-born dharma that begins to create sentient beings, and there is no non-sentient being that can give birth to the realm of sentient beings. If the realm of sentient beings is exhausted, the Buddha will have no divine light, so there will be no one who can awaken, and there will be no Nirvana. Those who speculate about liberation will speak of such liberation, like a seed that has been burned, a lamp that has been extinguished, and firewood that has been burned out. The nature of liberation they speak of is destroying existence to achieve non-existence, and they are far from the wonderful bliss of liberation and cannot attain it. The all-encompassing meditation, as well as the various Dhyanas (various Dhyanas, meditation), the formless attainments, the non-perception meditation, entering and exiting in reverse and forward order, powers and supernatural abilities are all unhindered. They do not regress from these states, nor do they constantly sink into them, carefully knowing the true nature of all dharmas, and gaining skill in the various Bodhisattva grounds, thus adorning themselves and being reborn in the Ghanavyūha land. If it is said that the nature of liberation is destroying existence to achieve non-existence, such a person dwells in all existences and ultimately cannot escape, and also destroys the three confluences and the four conditions such as cause. Eye, form, internal and external conditions, the consciousness (consciousness) born from their confluence, the internal and external dharmas of the world, interact and give rise to each other, like these many principles, all are contradictory. If one knows the manifestation of consciousness-only (consciousness-only), being apart from what the mind grasps, discrimination no longer appears, and one does not dwell in its self-nature, then clinging ceases, and one enters into right concentration in stillness, abandoning the views of the taker and the taken in the world. Transformation of the basis (transformation of the basis) and being apart from coarseness.
重， 智慧不思議， 十種意生身， 眾妙為嚴好， 作三界之主， 而來密嚴國。 色心及心法， 不相應無為， 內外眾世間， 諦觀無別異， 如是諸智者， 來於密嚴國。 相名與分別， 正智及如如， 定者能明照， 體性皆平等， 入佛所讚揚， 密嚴之凈國。 若壞三和合， 及以四種緣， 不固於自宗， 同諸妄分別。 惡習分別者， 彼之五種論， 譬喻不成立， 諸義皆相違。 五種悉成過， 惑亂于智眼， 顛倒不顛倒， 同異法斯壞。 舍離於自宗， 依止他宗法， 初際等諸見， 皆從滅壞生。 大王應當知， 眾生在諸有， 如輪而運轉， 初際不可得。 如來以悲願， 普應諸有緣， 如凈月光明， 無處不周遍， 各順其根性， 隨宜而說法。 涅槃若壞滅， 佛有何功德？ 增上有三種， 解脫亦復然， 四諦及神足， 念處無礙解， 四緣無色住， 根力及神通， 覺支諸地等， 有為無為法， 乃至眾聖人， 皆依識而有。 苦法苦觀智， 及苦隨生智， 集智三亦然， 滅道亦如是， 如是十二種， 名之為現觀。 學人數有十，
【現代漢語翻譯】 現代漢語譯本 重啊， 智慧不可思議， 十種意生身（Manomayakāya，由意念產生的身體），眾妙莊嚴美好， 作為三界之主，來到密嚴國（Ghanavyūha，佛的凈土）。 色（Rūpa，物質）、心（Citta，精神）、以及心法（Caitasika-dharma，精神現象），不相應行法（Citta-viprayukta-saṃskāra，既非物質也非精神的抽像概念），無為法（Asaṃskṛta-dharma，不依賴因緣的永恒真理）， 內外一切世間，如實觀察沒有差別， 像這樣的智者，來到密嚴國。 相（Lakṣaṇa，事物的表象）、名（Nāma，名稱）、與分別（Vikalpa，區分），正智（Samyag-jñāna，正確的智慧）以及如如（Tathatā，真如）， 禪定者能夠明照，體性皆平等， 進入佛所讚揚的，密嚴清凈國土。 如果破壞三和合（trisamāgama，三種條件的聚合，通常指根、境、識的和合），以及四種緣（catuḥpratyaya，四種產生結果的條件）， 不堅持自己的宗義，如同各種虛妄分別。 具有惡習的分別者，他們的五種論點， 譬喻不能成立，各種意義都互相違背。 五種都成為過失，迷惑擾亂智慧之眼， 顛倒與不顛倒，相同與相異的法則都被破壞。 捨棄自己的宗義，依止其他宗義的法則， 初際（pūrvakoṭi，最初的開端）等等各種見解，都從滅壞中產生。 大王您應當知道，眾生在各種存在之中， 像輪子一樣運轉，最初的開端是不可得的。 如來以慈悲的誓願，普遍應現於各種有緣眾生， 如同清凈月亮的光明，沒有哪個地方不周遍照耀， 各自順應其根器和本性，隨其適宜而說法。 如果涅槃是壞滅，佛有什麼功德？ 增上（adhipati，增上緣）有三種，解脫也同樣如此， 四諦（catvāri āryasatyāni，四聖諦）以及神足（ṛddhipāda，四神足），念處（smṛtyupasthāna，四念處）無礙解（pratisaṃvidā，四無礙解）， 四緣（catuḥpratyaya，四緣）無色住（ārūpyasamāpatti，四無色定），根（indriya，五根）力（bala，五力）以及神通（abhijñā，六神通）， 覺支（bodhyaṅga，七覺支）諸地（bhūmi，菩薩十地）等等，有為法（saṃskṛta-dharma，依賴因緣的現象）無為法（asaṃskṛta-dharma，不依賴因緣的現象）， 乃至各種聖人，都依賴於識（vijñāna，意識）而存在。 苦法智（duḥkha-dharma-jñāna，對苦諦的認知），苦法智忍（duḥkha-dharma-jñāna-kṣānti，對苦諦認知的接受），以及苦隨智（duḥkha-anvaya-jñāna，類比苦諦的認知）， 集智（samudaya-jñāna，對集諦的認知）三種也是這樣，滅智（nirodha-jñāna，對滅諦的認知）道智（mārga-jñāna，對道諦的認知）也是這樣， 像這十二種，名為現觀（abhisamaya，現觀）。 學人（śaikṣa，有學）的數量有十，
【English Translation】 English version Grave, Wisdom is inconceivable, Ten kinds of Manomayakāya (mind-made body), adorned with all kinds of wonders, As the lord of the three realms, comes to Ghanavyūha (dense array, a Buddha's pure land). Rūpa (form), Citta (mind), and Caitasika-dharma (mental phenomena), Citta-viprayukta-saṃskāra (non-associated formations), Asaṃskṛta-dharma (unconditioned dharma), All internal and external worlds, truly observing without difference, Such wise ones, come to Ghanavyūha. Lakṣaṇa (characteristics), Nāma (name), and Vikalpa (discrimination), Samyag-jñāna (right knowledge) and Tathatā (suchness), Those in meditation can clearly illuminate, the essence of all is equal, Entering the pure land of Ghanavyūha, praised by the Buddha. If destroying the trisamāgama (the union of three conditions, usually referring to the union of root, object, and consciousness), and the catuḥpratyaya (four conditions), Not adhering to one's own doctrine, like all kinds of false discriminations. Those with bad habits of discrimination, their five kinds of arguments, The metaphors cannot be established, all meanings contradict each other. All five become faults, confusing and disturbing the eyes of wisdom, Inverted and not inverted, the laws of same and different are destroyed. Abandoning one's own doctrine, relying on the laws of other doctrines, Pūrvakoṭi (the beginning) and other views, all arise from destruction. Great King, you should know that sentient beings in all existences, Revolve like a wheel, the beginning is unattainable. The Tathagata, with vows of compassion, universally responds to all beings with affinities, Like the light of the pure moon, there is no place that is not universally illuminated, Each adapts to their faculties and nature, teaching the Dharma according to their suitability. If Nirvana is destruction, what merit does the Buddha have? Adhipati (dominance) has three kinds, liberation is also the same, Catvāri āryasatyāni (four noble truths) and ṛddhipāda (four bases of spiritual power), smṛtyupasthāna (four foundations of mindfulness) pratisaṃvidā (four analytical knowledges), Catuḥpratyaya (four conditions) ārūpyasamāpatti (four formless attainments), indriya (five roots) bala (five powers) and abhijñā (six superknowledges), Bodhyaṅga (seven factors of enlightenment) bhūmi (ten bhumis of Bodhisattvas) and so on, saṃskṛta-dharma (conditioned dharma) asaṃskṛta-dharma (unconditioned dharma), Even all the saints, all depend on vijñāna (consciousness) to exist. Duḥkha-dharma-jñāna (knowledge of the truth of suffering), duḥkha-dharma-jñāna-kṣānti (acceptance of the knowledge of the truth of suffering), and duḥkha-anvaya-jñāna (knowledge following the truth of suffering), Samudaya-jñāna (knowledge of the truth of the origin of suffering) are also like this, nirodha-jñāna (knowledge of the truth of the cessation of suffering) mārga-jñāna (knowledge of the truth of the path to the cessation of suffering) are also like this, Like these twelve kinds, are called abhisamaya (direct realization). The number of śaikṣa (trainee) is ten,
第八七返生， 家家一往來， 一間而滅度， 中般與生般， 有行及無行， 上流於處處， 然後般涅槃。 如是一切種， 諸智之品位， 修行觀行者， 下中上不同。 菩薩增上修， 功業最殊勝， 十一與十二， 乃至於十六， 此諸修定者， 復漸滅於心。 所盡非是心， 亦非心共住， 未來心未至， 未至故非有， 心緣不和合， 非此非彼生。 第四禪無心， 有因不能害， 有因謂諸識， 意識及五種， 妄想不自覺， 猶如波浪生。 定者觀賴耶， 離能所分別， 微妙無所有， 轉依而不壞。 在於密嚴中， 如月恒明顯， 密嚴諸智者， 與佛常共俱， 恒游定境中， 一味無差別。 密嚴定者處， 定力生於彼， 是故應修習， 相應妙定心。 欲界有六天， 梵魔十二處， 無色及無想， 一切諸地中， 若生密嚴國， 于彼為天主。 欲求密嚴土， 當修十種智， 法智隨生智， 世俗知他心， 及苦集滅道， 盡智無生智。 仁者真實見， 舍君羅帝族， 與甘蔗月王， 種姓無殊異， 當求密嚴國， 勿懷疑退心。 如羊被牽拽， 喘懼而前
【現代漢語翻譯】 現代漢語譯本 第八十七 返生： 家家戶戶經歷一次又一次的生死往來，最終在一念之間證得滅度（nirvana）。 經歷中般（antabhava，中陰身）和生般（upapattibhava，結生），有行（sasankharika，有加行）和無行（anasankharika，無加行）， 上流（uddhamsrotas，向上界流）于各個處所，然後證入般涅槃（parinirvana，完全的涅槃）。 像這樣的一切種類，都是諸種智慧的品位，修行觀行的人，其證悟的程度有下、中、上之分。 菩薩（bodhisattva）通過不斷增上的修行，所成就的功德事業最為殊勝，從十一地到十二地，乃至到達十六地。 這些修習禪定的人，逐漸地滅除心中的煩惱。 所滅盡的並非是心本身，也不是與心共存的事物， 未來的心尚未到來，因為尚未到來，所以並不存在， 心與外境的因緣不和合，既不是由此生，也不是由彼生。 在第四禪（fourth dhyana）中，沒有妄心，任何因都不能夠損害它， 這裡所說的『有因』，指的是各種識（vijnana），包括意識（manovijnana）和五種感官識（panca-vijnana）， 妄想（kalpana）在其中不會不自覺地生起，就像波浪一樣。 禪定者觀照阿賴耶識（alayavijnana），遠離能取和所取的分別， 達到微妙而無所有的境界，通過轉依（paravrtti，轉變所依）而不會壞滅。 安住於密嚴凈土（Ghanavyuha），如同月亮般恒常明顯， 密嚴凈土中的諸位智者，與佛陀（Buddha）永遠在一起， 恒常遊樂于禪定境界中，體驗到一味平等，沒有任何差別。 安住於密嚴禪定的人，其禪定之力在此處生起， 因此，應當修習與此相應的微妙禪定之心。 欲界（kamadhatu）有六慾天，色界（rupadhatu）的梵天和魔天共有十二處， 以及無色界（arupadhatu）和無想天，在所有這些境界中， 如果能夠往生到密嚴國土，那麼在那裡就如同天主一般。 想要往生到密嚴凈土，應當修習十種智慧： 法智（dharma-jnana）、隨生智（anvaya-jnana）、世俗智（samvrti-jnana）、知他心智（para-citta-jnana）， 以及苦智（duhkha-jnana）、集智（samudaya-jnana）、滅智（nirodha-jnana）、道智（marga-jnana）、盡智（ksaya-jnana）和無生智（anutpada-jnana）。 仁者啊，你真實地看見，捨棄君羅帝（Kurarika）家族， 與甘蔗月王（Ikshvaku）的種姓沒有什麼不同， 應當尋求密嚴國土，不要懷疑而退失信心。 就像羊被牽拽一樣，喘息恐懼地向前。
【English Translation】 English version Eighty-seventh: Returning to Life House after house, they go back and forth once, and in a single moment, they attain extinction (nirvana). Experiencing the intermediate existence (antabhava) and the arising existence (upapattibhava), with effort (sasankharika) and without effort (anasankharika), Flowing upwards (uddhamsrotas) in every place, and then entering parinirvana (complete nirvana). Like this, all kinds are the grades of various wisdoms; those who practice contemplation differ in their levels of realization: lower, middle, and upper. Bodhisattvas (bodhisattva), through increasingly superior practice, achieve the most extraordinary meritorious deeds, from the eleventh to the twelfth, and even up to the sixteenth stage. These practitioners of meditation gradually extinguish afflictions in their minds. What is extinguished is not the mind itself, nor is it what coexists with the mind, The future mind has not yet arrived; because it has not arrived, it does not exist, The conditions for the mind and external objects are not in harmony; it is born neither from this nor from that. In the fourth dhyana (fourth dhyana), there is no deluded mind; no cause can harm it, The 'causes' referred to here are the various consciousnesses (vijnana), including the mind consciousness (manovijnana) and the five sense consciousnesses (panca-vijnana), Delusion (kalpana) does not unconsciously arise within it, just like waves. The meditator contemplates the alaya consciousness (alayavijnana), separating from the distinction between the grasper and the grasped, Reaching a subtle and non-existent state, transforming the basis (paravrtti) without destruction. Dwelling in Ghanavyuha (Dense Array Pure Land), constantly clear like the moon, The wise ones in Ghanavyuha are always with the Buddha (Buddha), Constantly delighting in the realm of meditation, experiencing one taste without any difference. Those who dwell in Ghanavyuha meditation, their power of meditation arises there, Therefore, one should cultivate a mind of subtle meditation corresponding to this. The desire realm (kamadhatu) has six heavens, the Brahma and Mara heavens of the form realm (rupadhatu) have twelve abodes, As well as the formless realm (arupadhatu) and the realm of non-perception; in all these realms, If one can be reborn in the Ghanavyuha land, then there, one is like a lord of the heavens. If you wish to seek the Ghanavyuha Pure Land, you should cultivate ten kinds of wisdom: Dharma-jnana (knowledge of the Dharma), anvaya-jnana (sequential knowledge), samvrti-jnana (conventional knowledge), para-citta-jnana (knowledge of others' minds), As well as duhkha-jnana (knowledge of suffering), samudaya-jnana (knowledge of the origin), nirodha-jnana (knowledge of cessation), marga-jnana (knowledge of the path), ksaya-jnana (knowledge of exhaustion), and anutpada-jnana (knowledge of non-arising). Benevolent one, you truly see, abandoning the Kurarika (Kurarika) family, There is no difference from the lineage of King Ikshvaku (Ikshvaku), You should seek the Ghanavyuha land; do not doubt and lose faith. Like a sheep being dragged, panting and fearful, forward.
卻， 意在於身中， 似幻獸而住， 亦如幻為樹， 河中之葦荻， 如王戲園苑， 運動諸身份。 意及於意識， 心心法共俱， 譬如空中雲， 共聚而無實。 種子賴耶識， 諸習所纏覆， 譬如摩尼寶， 隨緣現眾色， 雖住眾生身， 體凈而無垢， 是決定種姓， 亦為大涅槃。 名因於相生， 相從因緣起， 以諸形相故， 而起于分別。 分別從二因， 外相心習氣， 第七末那識， 應知亦復然。 諸根意緣會， 發生於五識， 心法共相應， 如是身中住。 正智常觀察， 一切諸世間， 從於如是因， 而生彼諸果。 真如非異此， 諸法互相生， 與理相應心， 明瞭而觀見。 此即是諸法， 究竟真實性， 亦為妄所計， 一切法不生。 諸法性常空， 非無亦非有， 如幻及陽焰， 干城等眾物。 種種諸形相， 名句及文身， 如是執著生， 成於遍計性。 根境意和合， 熏習成於種， 與心無別異， 諸識從此生， 資于互因力， 是謂依他起。 內證真實智， 現前所住法， 是即說圓成， 眾聖之境界。 佛及諸佛子， 證此名聖人，
【現代漢語翻譯】 現代漢語譯本 卻， 意念存在於身中，如同幻化的野獸一般存在， 也像幻術變出的樹木，以及河流中的蘆葦， 如同國王的遊樂園，運動著身體的各個部分。 意念與意識相連，心與心法共同存在， 譬如空中的雲朵，聚集在一起卻沒有實體。 種子賴耶識（ālaya-vijñāna，儲存一切種子識），被各種習氣所纏繞覆蓋， 譬如摩尼寶（maṇi，如意寶珠），隨著因緣顯現各種顏色， 雖然存在於眾生的身體中，本體清凈而沒有污垢， 這是決定種姓（gotra，具有成佛潛質的眾生）的根本，也是大涅槃（mahā-nirvāṇa，究竟解脫）的境界。 名稱因現象而生，現象從因緣而起， 因為各種形狀和相貌，才產生了分別。 分別產生於兩個原因：外在的現象和內心的習氣， 第七末那識（manas-vijñāna，我執識），應當知道也是如此。 諸根（indriya，感覺器官）、意（manas，意識）與外境相遇，產生了五識（pañca-vijñāna，眼、耳、鼻、舌、身識）， 心法共同相應，就這樣存在於身體中。 真正的智慧常常觀察，一切世間， 從這樣的因，而產生那些果。 真如（tathatā，事物的真實本性）與此沒有不同，諸法互相產生， 與真理相應的內心，明瞭地觀察和看見。 這就是諸法的究竟真實性， 也是被虛妄所執著的，一切法不生不滅的本性。 諸法的自性本來是空性的，不是沒有也不是有， 如同幻術、陽焰（mṛgatṛṣṇā，海市蜃樓）和干城（gandharva-nagara，幻城）等事物。 種種的形狀和相貌，名稱、語句和文字， 像這樣執著而產生，形成了遍計性（parikalpita-svabhāva，虛妄分別性）。 根（indriya，感覺器官）、境（viṣaya，感覺對像）和意（manas，意識）相互結合，熏習成為種子， 與心沒有差別，諸識從此產生， 依靠互相作用的力量，這就是依他起性（paratantra-svabhāva，依他起性）。 內在證悟的真實智慧，顯現於目前所安住的法， 這就是所說的圓成實性（pariniṣpanna-svabhāva，圓成實性），眾聖者的境界。 佛和諸佛子，證悟了這個境界，被稱為聖人。
【English Translation】 English version Yet, The mind dwells within the body, like an illusory beast, Also like a tree conjured by illusion, and reeds in the river, Like the king's pleasure garden, moving the body's various parts. The mind is connected to consciousness, mind and mental factors exist together, Like clouds in the sky, gathering together but without substance. The seed ālaya-vijñāna (storehouse consciousness), is covered and obscured by various habits, Like a maṇi (wish-fulfilling jewel), manifesting various colors according to conditions, Although dwelling in the bodies of sentient beings, its essence is pure and without defilement, This is the basis of the determined gotra (lineage, potential for Buddhahood), and also the realm of mahā-nirvāṇa (great liberation). Name arises from phenomena, phenomena arise from conditions, Because of various shapes and appearances, distinctions arise. Distinctions arise from two causes: external phenomena and internal habitual tendencies, The seventh manas-vijñāna (ego-consciousness), should be understood to be the same. The indriya (sense organs), manas (mind) and objects meet, giving rise to the five vijñāna (consciousness - eye, ear, nose, tongue, body), Mind and mental factors correspond together, dwelling in the body in this way. True wisdom constantly observes, all the worlds, From such causes, those effects arise. Tathatā (suchness, the true nature of things) is not different from this, all dharmas arise mutually, The mind corresponding to truth, clearly observes and sees. This is the ultimate true nature of all dharmas, Also what is grasped by delusion, the nature of all dharmas being unborn. The nature of all dharmas is always empty, neither non-existent nor existent, Like illusions, mṛgatṛṣṇā (mirages), and gandharva-nagara (phantom cities). Various shapes and appearances, names, phrases and written words, Attachment arises in this way, forming the parikalpita-svabhāva (imagined nature). The indriya (sense organs), viṣaya (sense objects) and manas (mind) combine, perfuming and forming seeds, Not different from the mind, the vijñāna arise from this, Relying on the power of mutual causes, this is called paratantra-svabhāva (dependent nature). The true wisdom of inner realization, manifesting the dharma in which one dwells, This is what is said to be pariniṣpanna-svabhāva (perfected nature), the realm of the noble ones. Buddhas and the sons of Buddhas, realizing this, are called noble beings.
若人證斯法， 即見於真際， 唱言生已盡， 梵行皆已立。 所作莫不成， 永離於諸有， 解脫一切苦， 滅除眾怖畏。 生法二無我， 善能明瞭知， 普燒諸習氣， 永斷于分別。 從於無始來， 戲論而積聚， 無量眾過惡， 一切皆已除。 譬如熱鐵團， 熱去鐵無損， 解脫者亦爾， 惑盡而清涼。 入于無漏界， 密嚴之妙土， 此土最微妙， 非余所能及。 佛與諸菩薩， 清凈之所居， 三昧樂現前， 以此而為食。 欲生斯土者， 當修真實觀， 復為諸有緣， 如理廣宣說。 名生本于相， 相起復從緣， 種種諸分別， 皆因相而有。 根境瓶衣等， 蘊法所合成， 分別從此生， 了知而簡異。 若動若非動， 一切諸世間， 皆因癡暗生， 愚冥以為體。 長短等諸色， 音聲與香界， 甘苦堅滑等， 意識之所緣。 善與不善性， 有為無為法， 乃至於涅槃， 斯為智之境。 唸唸常遷轉， 皆依識以生， 譬如磁石力， 吸鐵令迴轉， 末那于藏識， 當知亦復然。 如蛇有二頭， 各別為其業， 染意亦如是， 執取阿賴耶。 能為我事
【現代漢語翻譯】 現代漢語譯本 如果有人能夠證悟這個法，就能見到真實的境界（真際）， 並且能夠宣稱生死已經終結，清凈的修行（梵行）已經確立。 所做的事情沒有不成就的，永遠脫離各種存在（諸有）， 解脫一切痛苦，滅除所有怖畏。 對於生和法這二種無我，能夠清楚明白地瞭解， 普遍焚燒各種習氣，永遠斷除各種分別。 從無始以來，由虛妄的言論（戲論）而積聚， 無量眾多的過失和罪惡，一切都已消除。 譬如燒紅的鐵塊，熱度消失後鐵塊本身沒有損傷， 解脫的人也是這樣，煩惱滅盡而得到清涼。 進入沒有煩惱的境界（無漏界），密嚴（密嚴）的清凈國土， 這個國土最微妙，不是其他地方所能比及的。 佛和諸位菩薩，清凈的住所， 禪定的快樂（三昧樂）現前，以此作為食物。 想要往生到這個國土的人，應當修習真實的觀想， 並且爲了各種有緣眾生，如理如實地廣泛宣說。 名稱的產生本源於現象（相），現象的生起又依賴於因緣， 種種的分別，都是因為現象而產生。 根、境、瓶、衣服等等，都是由蘊和法組合而成， 分別從此產生，瞭解這些並加以區分。 無論是動還是非動，一切世間萬物， 都是因為愚癡和黑暗而產生，以愚昧無知作為本體。 長短等各種顏色，聲音和香氣， 甘甜、苦澀、堅硬、滑潤等等，都是意識所緣的對象。 善與不善的性質，有為法和無為法， 乃至涅槃，這些都是智慧所觀察的境界。 唸唸不停地遷流轉變，都依賴於識而產生， 譬如磁石的力量，吸引鐵塊令其迴轉， 末那識對於阿賴耶識，應當知道也是這樣。 如同蛇有兩個頭，各自有不同的作用， 染污的意念也是這樣，執取阿賴耶識。 能夠作為『我』的事情
【English Translation】 English version If someone can verify this Dharma, they will see the true reality (真際, Zhēnjì - true reality), And can proclaim that birth has ended, and pure conduct (梵行, Fànxíng - Brahma conduct) has been established. Whatever is done will be accomplished, forever freed from all existence (諸有, Zhū yǒu - all existences), Liberated from all suffering, eliminating all fears. Regarding the two non-selves of birth and Dharma, being able to clearly understand, Universally burning all habits, forever cutting off all distinctions. From beginningless time, accumulated through false speech (戲論, Xìlùn - frivolous discourse), Countless faults and evils, all have been eliminated. Like a hot iron ball, when the heat is gone, the iron is not damaged, So it is with the liberated, when afflictions are exhausted, they attain coolness. Entering the realm without outflows (無漏界, Wúlòu jiè - realm without outflows), the pure land of Ghanavyūha (密嚴, Mì yán - Ghanavyūha), This land is most subtle, not comparable to any other. The Buddha and all Bodhisattvas, a pure dwelling place, The joy of Samadhi (三昧樂, Sānmèi lè - Samadhi bliss) manifests, taking this as food. Those who wish to be born in this land should cultivate true contemplation, And for all sentient beings with affinity, widely proclaim the truth as it is. Names originate from phenomena (相, Xiàng - phenomena), and phenomena arise from conditions, All kinds of distinctions arise because of phenomena. Roots, objects, bottles, clothes, etc., are all composed of skandhas and dharmas, Distinctions arise from this, understanding and differentiating them. Whether moving or non-moving, all worlds, Arise from ignorance and darkness, taking ignorance as their essence. Long and short, all colors, sounds and fragrances, Sweet, bitter, hard, smooth, etc., are the objects of consciousness. The nature of good and non-good, conditioned and unconditioned dharmas, Even Nirvana, these are the realms of wisdom. Thoughts constantly change and transform, all relying on consciousness to arise, Like the power of a magnet, attracting iron to rotate, The Manas consciousness towards the Alaya consciousness, know that it is also like this. Like a snake with two heads, each with its own function, The defiled mind is also like this, grasping the Alaya consciousness. Able to act as 'my' affairs
業， 增益於我所， 復與意識俱， 為依而轉謝。 身中暖觸生， 運動作諸業， 飲食及衣服， 隨事而受用。 騰躍或歌舞， 種種自歡娛， 持諸眾生身， 斯由意功力。 于如夢翳等， 一切諸境界， 起種種分別， 不知唯自心。 如人在空中， 走索以遊戲， 飄危不安固， 分別亦如是。 分別無所依， 但行於自境， 譬如鏡中像， 識種種而見， 愚夫此迷惑， 非諸明智者。 仁主應當知， 此三皆識現， 於斯遠離處， 是即名真實。 持進菩薩等， 及聖目乾連， 遍觀諸億剎， 種種皆嚴好。 于彼莊嚴中， 此土最殊勝， 極樂及現喜， 乃至於下方， 無量億土中， 諸佛所稱讚， 皆言密嚴國， 威德化自然。 無始亦無終， 本昔如來地， 出過於三有， 寂靜無所為， 自利及利他， 功業悉成滿。 非不此成佛， 欲中施佛事， 要從於密嚴， 化為無量億。 常依于正定， 遊戲諸神通， 一切國土中， 如月無不見， 隨諸眾生類， 所應而化益。 十地花嚴等， 大樹與神通， 勝鬘及余經， 皆從此經出， 此經最殊勝，
【現代漢語翻譯】 現代漢語譯本 業（karma），增長和助益於我所執著的事物， 又與意識一同，作為所依賴的基礎而流轉消逝。 身體中產生溫暖的觸覺，運動產生各種行為（業）， 飲食和衣服，都隨著需要而受用。 跳躍或歌舞，用種種方式自我娛樂， 維持著眾多眾生的身體，這都是由於意念的功用和力量。 對於如夢幻、翳膜等一切境界， 產生種種分別，卻不知道這些都只是自己的心。 就像人在空中，走繩索來遊戲， 飄忽危險而不穩固，分別妄想也是這樣。 分別妄想沒有真實的依據，只是在自己的境界中活動， 譬如鏡子中的影像，意識能分辨種種事物並看見它們， 愚昧的人因此迷惑，但明智的人不會這樣。 仁慈的君主您應當知道，這三種現象都是識的顯現， 在遠離這些現象的地方，那就是所謂的真實。 持進菩薩（Chijin Pusa，菩薩名）等，以及聖者目乾連（Mujianlian，佛陀弟子名）， 普遍觀察各個億萬佛剎（chà，佛土），種種都莊嚴美好。 在那些莊嚴的佛土中，此土（娑婆世界）最為殊勝， 從極樂世界（Jile Shijie）和現喜世界（Xianxi Shijie），乃至下方的世界， 在無量億的佛土中，都被諸佛所稱讚， 都說密嚴國（Miyan Guo）的威德教化是自然而然的。 沒有開始也沒有終結，本來就是如來的境界， 超越了三有（sanyou，欲界、色界、無色界），寂靜無為， 自利和利他的功德事業都圓滿成就。 並非不在這裡成佛，而是在慾望之中施行佛事， 關鍵在於從密嚴國（Miyan Guo）化現為無量億。 常依于正定，遊戲各種神通， 在一切國土中，如同月亮一樣無所不見， 隨著各種眾生的類別，根據他們所應得的而教化利益他們。 《十地經》（Shidi Jing）、《華嚴經》（Hua Yan Jing）等，大樹（Dàshù，菩薩名）與神通， 《勝鬘經》（Shengman Jing）和其餘經典，都是從此經中產生， 此經最為殊勝。
【English Translation】 English version Karma increases and benefits what I cling to as 'mine,' And together with consciousness, it transforms and fades away, relying on a basis. Within the body, warm touch arises, movement creates various actions (karma), Food and clothing are used according to needs. Leaping or singing and dancing, enjoying oneself in various ways, Sustaining the bodies of numerous beings, all due to the function and power of intention. Regarding all realms such as dreams and cataracts, Giving rise to various discriminations, yet not knowing they are only one's own mind. Like a person in the air, walking a tightrope for amusement, Fluttering dangerously and unstably, discriminations are also like this. Discriminations have no real basis, they only operate within their own realm, Like images in a mirror, consciousness discerns and sees various things, Foolish people are thus deluded, but not the wise. Benevolent ruler, you should know that these three phenomena are all manifestations of consciousness, In a place far from these phenomena, that is what is called reality. Chijin Bodhisattva (Chijin Pusa, name of a Bodhisattva) and the venerable Maudgalyāyana (Mujianlian, name of a Buddha's disciple), Universally observe the various billions of Buddha-lands (chà, Buddha-fields), all adorned and beautiful. Among those adorned Buddha-lands, this land (the Saha world) is the most unique, From the Sukhavati (Jile Shijie, Pure Land of Amitabha) and Abhirati (Xianxi Shijie) worlds, and even to the worlds below, In countless billions of lands, praised by all the Buddhas, All say that the power and virtue of the Ghansavyuha (Miyan Guo) are naturally transformative. Without beginning and without end, originally the realm of the Tathagata, Transcending the three realms (sanyou, desire realm, form realm, formless realm), tranquil and without action, The works of benefiting oneself and others are all perfectly accomplished. It is not that one does not attain Buddhahood here, but performs Buddha-deeds within desire, The key is to transform from the Ghansavyuha (Miyan Guo) into countless billions. Always relying on right samadhi, playing with various supernormal powers, In all lands, like the moon, there is nowhere unseen, According to the categories of various beings, teaching and benefiting them according to what they deserve. The Ten Stages Sutra (Shidi Jing), Avatamsaka Sutra (Hua Yan Jing), etc., Great Tree (Dàshù, name of a Bodhisattva) and supernormal powers, Queen Srimala Sutra (Shengman Jing) and other sutras, all originate from this sutra, This sutra is the most supreme.
眾經莫能比， 仁主及諸王， 宜應盡尊敬。 欲色無色界， 無想等天宮， 佛已超過彼， 而依密嚴住。 此土諸宮殿， 如蓮備眾飾， 是一切如來， 凈智之妙相， 佛及諸菩薩， 常在於是中。 世尊恒住禪， 寂靜最無上， 依自難思定， 現於眾妙色， 色相無有邊， 非余所能見。 極樂莊嚴國， 世尊無量壽， 諸修觀行者， 色相皆亦然。 或見天中天， 赫奕含眾彩， 訶利占波色， 真金明月光， 孔雀素羅瞿， 珊瑚蓮電等。 或見身羸瘦， 弊服寢茅中， 或如千日光， 處大蓮花上。 或見諸菩薩， 頂飾龍王髻， 或以帝青寶， 莊嚴為寶冠。 或見輪幢文， 魚螺等眾相， 或見光麗色， 如霓而拖空。 或見以須彌， 置之於右掌， 或持大海水， 其狀如牛跡。 或見作人王， 冕服當軒宇， 輔佐眾圍繞， 共宣於國化。 或見諸菩薩， 最上修行者， 說于自境界， 先佛所知法。 或說以智定， 速轉于所依， 得如幻之身， 種種皆無礙。 或示了于境， 斷諸取著業， 諸見皆已除， 不受于諸有， 譬如膏炷盡， 燈滅而涅
【現代漢語翻譯】 現代漢語譯本 此經的殊勝之處，沒有任何其他經典可以比擬。 無論是仁慈的君主還是各國的國王，都應該對它致以最高的敬意。 佛陀已經超越了欲界、色界中沒有淫慾的天界，以及無想天等更高的天宮，安住在密嚴凈土中（Ghanavyuha，密嚴凈土，又稱密嚴國，是佛陀的清凈國土）。 這片土地上的所有宮殿，都像蓮花一樣具備各種莊嚴的裝飾， 是所有如來（Tathagata，佛的稱號之一）清凈智慧的微妙顯現， 佛陀和各位菩薩（Bodhisattva，立志成佛的修行者）常常居住在這裡面。 世尊（Bhagavan，佛的稱號之一）恒常安住在禪定之中，這種寂靜是至高無上的， 依靠自身難以思議的禪定力，顯現出各種美妙的色彩， 這些色彩和形象沒有邊際，不是其他人所能見到的。 在極樂莊嚴的國土中（Sukhavati，阿彌陀佛的凈土），世尊阿彌陀佛（Amitabha，佛教中西方極樂世界的教主）以及那些修習觀想的修行者，他們的色相也是如此。 有時，修行者會看見天中之天（Devatideva，對佛陀的尊稱），光芒四射，包含著各種色彩， 如訶利占波花（Haricampa，一種金色花），真金，明月光， 孔雀的顏色，素羅瞿花（Suraghu，一種紅色花），珊瑚，蓮花，閃電等等。 有時，他們會看見佛陀身體羸弱消瘦，穿著破舊的衣服，睡在茅草之中， 有時，他們又會看見佛陀像千日的光芒一樣，安坐在巨大的蓮花之上。 有時，他們會看見各位菩薩，頭頂上裝飾著龍王的髮髻， 或者用帝青寶（Indranila，一種藍色寶石）莊嚴地製成寶冠。 有時，他們會看見輪、幢等吉祥的紋樣，以及魚、螺等各種形象， 有時，他們會看見光彩絢麗的色彩，像彩虹一樣拖曳在空中。 有時，他們會看見佛陀用右手掌托著須彌山（Sumeru，佛教宇宙觀中的聖山）， 或者拿著大海的水，其形狀卻像牛的蹄印一樣小。 有時，他們會看見佛陀化作人間的國王，穿著華麗的禮服，端坐在高大的殿堂之中， 有許多輔佐的大臣圍繞在周圍，一同宣揚國家的教化。 有時，他們會看見各位菩薩，這些最上等的修行者， 宣說他們自身的境界，以及過去諸佛所證知的佛法。 有時，他們會宣說通過智慧和禪定，可以迅速轉變所依之身， 從而獲得如幻的身軀，做任何事情都沒有障礙。 有時，他們會展示對一切境界的明瞭，斷除各種執取和貪著的行為， 各種錯誤的見解都已經消除，不再受任何存在的束縛， 就像燈油燃盡一樣，燈火熄滅而進入涅槃（Nirvana，佛教的最高境界）。
【English Translation】 English version No sutra can compare to this one in its excellence. Benevolent rulers and all kings should pay it the utmost respect. The Buddha has surpassed the desire realm, the heavens without lust in the form realm, and the heavens of non-perception, dwelling in Ghanavyuha (Ghanavyuha, also known as the Dense Array Land, is the pure land of the Buddha). All the palaces in this land are adorned with various decorations like lotuses, being the subtle manifestation of the pure wisdom of all Tathagatas (Tathagata, one of the titles of the Buddha). The Buddha and all Bodhisattvas (Bodhisattva, a practitioner who aspires to become a Buddha) constantly reside within them. The Bhagavan (Bhagavan, one of the titles of the Buddha) is perpetually abiding in meditation, this tranquility being the most supreme, relying on his own inconceivable meditative power, manifesting various wondrous colors, these colors and forms being boundless, not visible to others. In the blissful and adorned land of Sukhavati (Sukhavati, the pure land of Amitabha Buddha), the Bhagavan Amitabha (Amitabha, the lord of the Western Pure Land in Buddhism) and those practitioners who cultivate contemplation, their forms are also like this. Sometimes, practitioners see the Devatideva (Devatideva, a respectful title for the Buddha), radiant and containing various colors, like the Haricampa flower (Haricampa, a golden flower), pure gold, the light of the bright moon, the color of peacocks, the Suraghu flower (Suraghu, a red flower), coral, lotus, lightning, and so on. Sometimes, they see the Buddha with a weak and emaciated body, wearing tattered clothes, sleeping in a thatched hut, sometimes, they see the Buddha like the light of a thousand suns, sitting on a great lotus. Sometimes, they see the Bodhisattvas, their heads adorned with the dragon king's hair knot, or adorned with Indranila jewels (Indranila, a blue gemstone) to form a jeweled crown. Sometimes, they see auspicious patterns like wheels and banners, and various images like fish and conches, sometimes, they see brilliant and beautiful colors, trailing in the sky like a rainbow. Sometimes, they see the Buddha holding Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) in his right palm, or holding the water of the great ocean, its shape as small as a cow's hoofprint. Sometimes, they see the Buddha transformed into a human king, wearing magnificent robes, sitting upright in a grand hall, with many assisting ministers surrounding him, together propagating the teachings of the nation. Sometimes, they see the Bodhisattvas, these supreme practitioners, proclaiming their own realms and the Dharma known by the Buddhas of the past. Sometimes, they proclaim that through wisdom and meditation, one can quickly transform the body upon which they rely, thereby obtaining an illusory body, without any obstacles in doing anything. Sometimes, they demonstrate clarity regarding all realms, cutting off various attachments and clinging actions, all erroneous views have been eliminated, no longer bound by any existence, just as when the oil in a lamp is exhausted, the flame is extinguished and enters Nirvana (Nirvana, the highest state in Buddhism).
槃。 或有示修行， 一切波羅蜜， 衍那之大會， 周給無窮盡， 苦行持戒等， 種種諸儀則。 極樂莊嚴國， 人非胎藏生， 身相如真金， 光色常圓滿。 瑜伽自在者， 安樂及光明， 斯人之境界， 百分無其一。 極樂中之人， 自然隨念食， 牟尼勝自在， 定為甘露味。 寶樹名如意， 遊憩于其下， 妙金為碎末， 布地以莊嚴。 池蓮及眾花， 敷榮而菡萏， 如是具嚴飾， 不可得為喻。 若人有凈信， 善巧行諸禪， 愛樂佛功德， 專精以迴向， 即于佛勝土， 蓮花而化生， 眾相以莊嚴， 皎鏡無塵垢。」
爾時金剛藏菩薩摩訶薩說是偈已，自現其身如一指節，或如芥子乃至毫端百分之一，或現佛身或現獨覺身或現聲聞身，及余無量種種之形而說於法。或說菩薩入于諸地，了知五法、八識、三性及二無我，得如幻三昧隨意受身，自在神通力無所畏，皆不退轉凈所依止，入于佛地無漏蘊界常無變易。或說菩薩善能游履，如夢如像如水中月，諸觀行人所行之道，得首楞嚴三昧十幻喻身，諸究竟愿莫不成滿，逮于正覺坐妙蓮花，諸佛子眾所共圍繞。或說菩薩以願力故，現種種形游諸國土歷事諸佛，是諸菩薩
【現代漢語翻譯】 現代漢語譯本 涅槃（Nirvana），或者有人示現修行，一切波羅蜜（Paramita，到彼岸），衍那（Yana，乘）的大會，周遍供給無窮無盡，苦行、持戒等等，種種的儀則。 極樂莊嚴的國土，人們不是從胎藏中出生，身相如同真金，光色常常圓滿。 瑜伽（Yoga，相應）自在的人，安樂並且光明，這樣的人的境界，百分之一都達不到極樂世界的境界。 極樂世界中的人，自然隨念就有食物，牟尼（Muni，聖人）殊勝自在，定中食物是甘露的味道。 寶樹名叫如意，在樹下休憩，細妙的金子成為碎末，鋪在地上作為莊嚴。 池塘中的蓮花以及各種花朵，盛開而含苞待放，這樣具足莊嚴裝飾，沒有可以比喻的。 如果有人有清凈的信心，善巧地修行各種禪定，喜愛佛的功德，專心精進地迴向，就在佛的殊勝國土，于蓮花中化生，以各種相好來莊嚴自身，清凈明亮沒有塵垢。 當時金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva-Mahasattva）說完這些偈頌后，自己顯現其身，有時像一指節那麼大，有時像芥子甚至毫毛尖端的百分之一，或者顯現佛身，或者顯現獨覺身，或者顯現聲聞身，以及其他無量種種的形相而說法。或者說菩薩進入各個菩薩地（Bhumi），了知五法、八識、三性以及二無我，得到如幻三昧（Maya-like Samadhi），隨意受生，自在神通力無所畏懼，都不退轉，清凈所依止，進入佛地，無漏的蘊、界常常沒有變易。或者說菩薩善於遊歷，如同夢、如同影像、如同水中的月亮，各種觀行的人所修行的道路，得到首楞嚴三昧（Surangama Samadhi）的十種幻喻之身，各種究竟的願望沒有不成就圓滿的，達到正覺，坐在美妙的蓮花上，被諸佛的弟子們共同圍繞。或者說菩薩以願力的緣故，顯現種種形相遊歷各個國土，經歷侍奉各個佛，這些菩薩
【English Translation】 English version Nirvana. Or some demonstrate practice, all Paramitas (to the other shore), the great assembly of Yana (vehicle), providing endlessly, ascetic practices, precepts, and so on, all kinds of rituals. The Land of Ultimate Bliss is adorned, people are not born from the womb, their bodies are like pure gold, their light and color are always complete. Those who are masters of Yoga (union), peaceful and radiant, even one percent of their state cannot compare to the Land of Ultimate Bliss. The people in the Land of Ultimate Bliss naturally have food as they think of it, Muni (sage) is supremely free, the food in Samadhi is the taste of nectar. The precious tree is named as-you-wish, resting beneath it, fine gold becomes dust, spread on the ground as adornment. The lotus flowers in the ponds and various flowers, blooming and budding, adorned with such splendor, there is no comparison. If someone has pure faith, skillfully practices various Dhyanas (meditations), loves the merits of the Buddha, dedicates themselves diligently, then in the Buddha's supreme land, they will be born from a lotus flower, adorned with various marks, clear and bright without dust. At that time, Vajragarbha Bodhisattva-Mahasattva, after speaking these verses, manifested his own body, sometimes as small as a finger joint, sometimes as small as a mustard seed or even one-hundredth of a hair tip, or manifested as a Buddha body, or manifested as a Pratyekabuddha body, or manifested as a Sravaka body, and countless other forms to teach the Dharma. Or he spoke of Bodhisattvas entering the various Bhumis (stages), understanding the Five Dharmas, Eight Consciousnesses, Three Natures, and Two No-Selves, attaining the Maya-like Samadhi, receiving bodies at will, having fearless, unhindered supernatural powers, all without regression, relying on purity, entering the Buddha-ground, the unpolluted Skandhas (aggregates) and Dhatus (elements) are always unchanging. Or he spoke of Bodhisattvas being skilled in traveling, like dreams, like images, like the moon in water, the path practiced by various contemplatives, attaining the Surangama Samadhi, the ten illusory bodies, all ultimate wishes are fulfilled, attaining perfect enlightenment, sitting on a wonderful lotus flower, surrounded by all the Buddha's disciples. Or he spoke of Bodhisattvas, due to the power of their vows, manifesting various forms, traveling through various lands, serving various Buddhas, these Bodhisattvas
其身微妙不在有無。譬如天仙乾闥婆眾，依須彌住或在虛空，地行眾生所不能睹。彼諸菩薩亦復如是，非觀行者不能得見。或說菩薩得禪自在三昧力故，於十方國土蓮花之宮，示現受生及般涅槃。或說菩薩以三昧力，轉于所依而不住實際，於一切有眾生處差別現身，其心平等如地如水如日如月。或說菩薩以大悲心，愍諸眾生輪轉生死孤窮下賤眾苦所逼，譬如黑蜂依船而住游于大海，隨船飄蕩或一由旬乃至百千無量由旬，為說非我生死無常，令知速滅剎那不住。或說諸佛及諸菩薩，見一切眾生渴愛迷亂，為分別苦之所逼迫，于無相法中而取于相，虛妄計著有能所取，是能所取縲紲其心，于生死海馳蕩不息，貧窮孤露無有所依，如大海中蛛蝥之網。佛及菩薩猶住船人，于諸眾生心生憐愍，欲令解脫生死苦難，隨其所應而為現身，說佈施等種種諸行。
大乘密嚴經卷上 大正藏第 16 冊 No. 0681 大乘密嚴經
大乘密嚴經卷中
唐天竺三藏地婆訶羅奉 制譯妙身生品第二之餘
爾時普賢眾色大光菩薩摩訶薩，與諸同類，持世菩薩、持進菩薩、文殊師利菩薩、神通王菩薩、得大勢菩薩、聖者月菩薩、金剛齊菩薩、大樹王菩薩、虛空藏菩薩等，乃至摩尼寶殿無量諸天、密嚴土中諸佛子
【現代漢語翻譯】 現代漢語譯本：他們的身體微妙，既不能說存在，也不能說不存在。比如天上的乾闥婆（Gandharva，天神的一種），依靠須彌山居住，或者在虛空中，地上的眾生無法看見。那些菩薩也像這樣，不是通過觀行的人無法得見。或者說菩薩因為得到禪定自在三昧的力量，在十方國土的蓮花宮殿中，示現受生和般涅槃（Parinirvana，圓寂）。或者說菩薩以三昧的力量，轉變所依賴的處所而不執著于實際，在一切有眾生的地方差別地顯現身形，他們的心平等如大地、如水、如太陽、如月亮。或者說菩薩以大悲心，憐憫那些在生死輪迴中孤苦無依、被種種痛苦逼迫的眾生，比如黑色的蜜蜂依附在船上，漂游在大海中，隨著船飄蕩或者一由旬（Yojana，長度單位）乃至百千無量由旬，為他們宣說非我、生死無常的道理，讓他們知道一切都在迅速滅亡，剎那不停留。或者說諸佛和諸菩薩，看見一切眾生被渴愛迷惑，被種種痛苦逼迫，在無相的法中執取于相，虛妄地計較執著于能取和所取，被能取和所取的繩索束縛他們的心，在生死之海中奔波不停，貧窮孤苦無所依靠，如同大海中的蜘蛛網。佛和菩薩就像住在船上的人，對眾生心生憐憫，想要讓他們解脫生死苦難，隨著他們所應得的而為他們顯現身形，宣說佈施等等種種修行。 《大乘密嚴經》捲上 大正藏第 16 冊 No. 0681 《大乘密嚴經》
《大乘密嚴經》卷中
唐天竺三藏地婆訶羅（Divakara，譯者）奉 旨翻譯妙身生品第二之餘
這時，普賢眾色大光菩薩摩訶薩（Samantabhadra，菩薩名），與諸同類的持世菩薩（Dharanimdhara，菩薩名）、持進菩薩（Sadaprayukta，菩薩名）、文殊師利菩薩（Manjusri，菩薩名）、神通王菩薩（Abhijñarajna，菩薩名）、得大勢菩薩（Mahasthamaprapta，菩薩名）、聖者月菩薩（Candra，菩薩名）、金剛齊菩薩（Vajrasama，菩薩名）、大樹王菩薩（Mahavriksharaja，菩薩名）、虛空藏菩薩（Akasagarbha，菩薩名）等，乃至摩尼寶殿無量諸天、密嚴土中諸佛子。
【English Translation】 English version: Their bodies are subtle, neither existent nor non-existent. For example, the Gandharvas (celestial musicians) dwell relying on Mount Sumeru or in empty space, which earthly beings cannot see. Those Bodhisattvas are also like this; those who do not practice contemplation cannot see them. Or it is said that Bodhisattvas, through the power of Samadhi (meditative absorption) of attaining liberation in meditation, manifest birth and Parinirvana (final liberation) in lotus palaces in the ten directions. Or it is said that Bodhisattvas, through the power of Samadhi, transform their place of reliance without dwelling in reality, and appear in different forms in all places where sentient beings exist, their minds as equal as the earth, water, sun, and moon. Or it is said that Bodhisattvas, with great compassion, pity those sentient beings who are revolving in the cycle of birth and death, being orphaned and afflicted by all kinds of suffering, like black bees dwelling on a ship, drifting in the great ocean, drifting with the ship for one Yojana (a unit of distance) or even hundreds of thousands of immeasurable Yojanas, proclaiming to them the principles of non-self and the impermanence of birth and death, letting them know that everything is quickly perishing, not abiding for even a moment. Or it is said that all Buddhas and Bodhisattvas, seeing all sentient beings confused by craving and afflicted by suffering, grasping at forms in the formless Dharma, falsely calculating and clinging to the taker and the taken, their minds bound by the shackles of the taker and the taken, rushing ceaselessly in the sea of birth and death, poor, orphaned, and without reliance, like a spider's web in the great ocean. The Buddhas and Bodhisattvas are like people dwelling on a ship, feeling compassion for all sentient beings, wanting to liberate them from the suffering of birth and death, manifesting forms for them according to what they deserve, and proclaiming various practices such as giving. Mahayana Dense Array Sutra, Volume 1 Taisho Tripitaka Volume 16, No. 0681, Mahayana Dense Array Sutra
Mahayana Dense Array Sutra, Volume 2
Translated under imperial decree by Divakara (translator), Tripitaka Master from India of the Tang Dynasty, remaining section of the Second Chapter on the Wondrous Body's Birth
At that time, the Bodhisattva Mahasattva Samantabhadra (Universal Virtue), along with those of the same category, the Bodhisattva Dharanimdhara (Earth Holder), the Bodhisattva Sadaprayukta (Constant Practice), the Bodhisattva Manjusri (Gentle Glory), the Bodhisattva Abhijñarajna (King of Superpowers), the Bodhisattva Mahasthamaprapta (Great Strength Arrived), the Holy Candra (Moon) Bodhisattva, the Bodhisattva Vajrasama (Diamond Equality), the Bodhisattva Mahavriksharaja (Great Tree King), the Bodhisattva Akasagarbha (Space Treasury), and so on, up to the countless Devas in the Mani Jewel Palace and all the Buddha-sons in the Dense Array Land.
眾，並余佛國來聽法者，聞說密嚴微妙功德於法尊重，決定轉依恒居此土不生余處，然皆愍念未來眾生，普欲為其而作利益，遂共同心白金剛藏菩薩摩訶薩言：「尊者！愿為我說。一切世間若干色像誰之所作？如陶工埏埴而造瓶等世間眾像，為如是作、為不然耶？又如伶人擊動絲竹匏木之類繁會成音，一切世間豈亦如是？如隨一物有三自性，世間眾物已成體相、若未成者，此豈咸在一物中乎？為夜摩天、兜率陀天、他化自在及以大樹緊那羅作？為是善現、色究竟天、螺髻梵王、無色天作？為是一切諸天主等同心戮力而共作耶？為是此方及他方中諸佛菩薩以變化力作是一切世間眾像，而於此中起諸迷惑，是迷惑見如陽焰水。譬如瓶處為德所依，一切世間住于處者，非諸德者系屬於德，亦非是德依于德者，展轉合故眾德整合。如是世間若干色像，為唯惑亂、為有住耶？或有言是大梵天王、那羅延天、自在天作，或謂力沙迦拏提那、劫比羅仙自力而作，或有妄執從於勝性、自然及時、無明愛業而得生起。諸天仙等及餘一切修世定人悉懷疑惑，為無有體如幻如夢、如熱時焰、如乾闥婆城，無始分別有能所取，如蛇二首、如起尸行，亦如木人因機動轉、空中垂髮旋火輪耶？」爾時金剛藏菩薩摩訶薩以偈答曰：
「世間眾色像，
【現代漢語翻譯】 現代漢語譯本 大眾，以及其他佛國前來聽法的人，聽聞宣說密嚴（Guhyavyūha，秘密莊嚴）微妙的功德，對佛法尊重，決心轉變依靠，恒常居住在這片土地，不再出生到其他地方。然而，他們都憐憫未來的眾生，普遍想要為他們做利益，於是共同向金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahāsattva，持有金剛秘密的菩薩）說道：『尊者！希望您為我們解說。一切世間各種各樣的色像，是誰所創造的？就像陶工摶土製造瓶子等世間的各種形象一樣，是這樣製造的，還是不是這樣呢？又好像樂師敲擊絲竹匏木之類的樂器，繁複地彙集成美妙的音樂，一切世間也是這樣嗎？就像隨一事物具有三種自性（svabhāva，自性）一樣，世間萬物已經形成的體相，或者尚未形成的體相，這些難道都存在於一個事物之中嗎？是夜摩天（Yāmadeva，欲界第三天）、兜率陀天（Tuṣita，欲界第四天）、他化自在天（Paranirmita-vaśavartin，欲界第六天）以及大樹緊那羅（Mahāvriksha-kinnara，一種天神）所創造的嗎？還是善現天（Sudṛśa，色界第三天）、色究竟天（Akaniṣṭha，色界頂天）、螺髻梵王（Śikhin Brahmā，色界梵天）和無色天（Arūpadhātu，無色界天）所創造的？還是一切諸天之主等同心協力共同創造的呢？還是此方世界以及他方世界的諸佛菩薩以變化的力量創造了這一切世間的各種形象，而我們因此產生各種迷惑，這些迷惑的見解就像陽光下的水汽一樣虛幻不實。譬如瓶子是功德所依之處，一切世間安住于處所，不是各種功德所繫屬的功德，也不是功德依賴於功德，輾轉聚合的緣故各種功德整合。像這樣世間各種各樣的色像，僅僅是迷惑，還是真實存在呢？或者有人說是大梵天王（Mahābrahmā，色界初禪天主）、那羅延天（Nārāyaṇa，印度教神祇）、自在天（Īśvara，濕婆神）所創造的，或者說是力沙迦拏提那（Ṛṣabha Kaṇādina，勝論派創始人）、劫比羅仙（Kapila，數論派創始人）憑藉自身的力量創造的，或者有人妄自執著認為是從勝性（Prakṛti，自性）、自然（Svabhāva，事物自身本性）、時間（Kāla，時間）、無明（Avidyā，對事物真相的無知）和愛業（Karma，行為）而產生。諸天仙等以及其他一切修習世間禪定的人都心懷疑惑，世間是沒有實體的，如同幻象、如同夢境、如同熱天時的陽焰、如同乾闥婆城（Gandharva-nagara，海市蜃樓），無始以來分別有能取和所取，如同蛇有兩個頭、如同殭屍行走，也如同木偶依靠機關轉動、空中垂下的頭髮、旋轉的火輪嗎？』 這時，金剛藏菩薩摩訶薩用偈頌回答說： 『世間各種色像，
【English Translation】 English version The assembly, and those who came from other Buddha-fields to listen to the Dharma, hearing the exposition of the subtle merits of Guhyavyūha (Secret Array), respected the Dharma, resolved to transform their reliance, and dwell permanently in this land, not to be born elsewhere. However, they all had compassion for future beings, universally desiring to benefit them, and together addressed Vajragarbha Bodhisattva Mahāsattva (Great Being, whose essence is the Vajra Womb), saying: 'Venerable One! We wish you to explain to us. Who creates the various forms and images of all the worlds? Is it like a potter shaping clay to make pots and other worldly forms, or is it not so? And like musicians striking stringed, bamboo, gourd, and wooden instruments, creating a complex harmony of sounds, is all the world like that? Just as a single thing has three self-natures (svabhāva), do all the things of the world, whether their forms are already complete or not yet complete, all exist within one thing? Are they made by Yāmadeva (God of the Yama Heaven), Tuṣita (Contentment Heaven), Paranirmita-vaśavartin (Free Transformation Heaven), and Mahāvriksha-kinnara (Great Tree Celestial Being)? Or are they made by Sudṛśa (Beautiful Appearance Heaven), Akaniṣṭha (Highest Heaven), Śikhin Brahmā (Crest-Jeweled Brahma), and the Arūpadhātu (Formless Realm)? Or do all the lords of the heavens and others work together with one heart and effort to create all the various forms of the world, and do we therefore arise with various confusions, these confused views being like mirages in the sunlight? For example, a pot is a place where virtues reside, and all the worlds abide in places; it is not that the various virtues are bound to the virtues, nor that the virtues rely on the virtues, but through the revolving combination, the various virtues are integrated. Like this, are the various forms and images of the world merely confusion, or do they truly exist? Or do some say that they are made by Mahābrahmā (Great Brahma), Nārāyaṇa (Preserver God), and Īśvara (Supreme God), or do they say that Ṛṣabha Kaṇādina (Founder of Vaisheshika) and Kapila (Founder of Samkhya) create them by their own power, or do some falsely cling to the idea that they arise from Prakṛti (Nature), Svabhāva (Own Being), Kāla (Time), Avidyā (Ignorance), and Karma (Action)? All the celestial beings and other practitioners of worldly samādhi are filled with doubt, is the world without substance, like illusions, like dreams, like mirages in hot weather, like Gandharva-nagara (City of the Gandharvas), with beginningless discriminations of grasper and grasped, like a snake with two heads, like a walking corpse, or like a wooden puppet moved by a mechanism, hair hanging in the air, or a whirling fire wheel?' At that time, Vajragarbha Bodhisattva Mahāsattva answered in verse: 'The various forms and images of the world,
不從能作生， 非是矩鞞羅， 因陀羅等作， 亦非大施會， 祠祭之福果。 毗陀所說因， 互違無定義， 亦復非無有， 能持世間因。 所謂阿賴耶， 第八丈夫識， 運動於一切， 如輪轉眾瓶， 如油遍在麻， 鹽中有鹹味， 亦如無常性， 普遍於諸色。 沉麝等有香， 日月光亦爾， 非能作所作， 非有亦非無。 遠離諸外道， 一異等眾見， 非智所尋求， 不可得分別。 定心無礙者， 內智之所證， 若離阿賴耶， 即無有餘識。 譬如海波浪， 與海雖不異， 海靜波去來， 亦不可言一。 譬如修定者， 內定清凈心， 神通自在人， 所有諸通慧， 觀行者能見， 非余之所了。 藏識亦如是， 與轉識同行， 佛及諸佛子， 定者常觀見。 藏識持於世， 猶如線貫珠， 亦如車有輪， 隨於業風轉。 陶師運輪杖， 器成隨所用， 藏識與諸界， 共力無不成， 內外諸世間， 彌綸悉周遍。 譬如眾星象， 佈列在虛空， 風力之所持， 執行常不息。 如空中鳥跡， 求之不可見， 然鳥不離空， 頡頏而進退。 藏識亦如是， 不離
【現代漢語翻譯】 現代漢語譯本 不是由『能作』（自在天）所生， 也不是『矩鞞羅』（一種外道神）或『因陀羅』（帝釋天）等所造作， 也不是通過大型佈施會或祠祭所獲得的福報。 《毗陀》（Veda，印度教的吠陀經）所說的因，相互矛盾且沒有明確的定義， 但也不能說沒有能維持世間的因。 所謂的『阿賴耶』（Ālaya，藏識），是第八識，也稱為丈夫識， 它運動於一切事物之中，就像輪子轉動眾多的瓶子， 就像油遍佈在芝麻中，鹽中有鹹味， 也像無常的性質，普遍存在於各種色法之中。 沉香、麝香等具有香味，日月的光芒也是如此， 它們既不是能作，也不是所作，既非有，也非無。 遠離各種外道的『一』、『異』等各種見解， 不是智慧所能尋求到的，也不可進行分別。 內心安定沒有障礙的人，才能通過內在的智慧證悟它， 如果離開了『阿賴耶』（Ālaya，藏識），就沒有其他的識存在。 譬如海中的波浪，與大海雖然沒有差異， 但當海面平靜，波浪來去時，也不能說它們是完全一樣的。 譬如修習禪定的人，內心禪定清凈， 具有神通自在的人，所擁有的各種神通智慧， 通過觀行的人能夠見到，不是其他人所能瞭解的。 『藏識』（Ālaya-vijñāna，阿賴耶識）也是如此，與轉識一同執行， 佛和諸佛的弟子，在禪定中常常能夠觀見到。 『藏識』（Ālaya，藏識）維持著世間，就像用線貫穿珠子， 也像車子有輪子，隨著業力的風而轉動。 陶師轉動輪杖，器皿製成后隨其所用， 『藏識』（Ālaya，藏識）與諸界共同作用，沒有不能成就的， 內外一切世間，瀰漫周遍。 譬如眾多的星象，排列在虛空中， 被風的力量所維持，執行不停息。 就像空中的鳥跡，尋求時不可見， 然而鳥不離開天空，上下飛翔。 『藏識』（Ālaya，藏識）也是如此，不離
【English Translation】 English version It is not born from 『the maker』 (Īśvara), Nor is it made by 『Kuvera』 (a heretical god) or 『Indra』 (Śakra) and others, Nor is it the fruit of merit from large almsgiving ceremonies or sacrifices. The causes spoken of in the 『Vedas』 (Veda), contradict each other and have no clear definition, But it cannot be said that there is no cause that sustains the world. What is called 『Ālaya』 (Ālaya, store consciousness), is the eighth consciousness, also called the husband consciousness, It moves in all things, like a wheel turning many pots, Like oil pervading sesame, salt having a salty taste, Also like the nature of impermanence, universally present in all forms. Agarwood, musk, and the like have fragrance, and so does the light of the sun and moon, They are neither the maker nor the made, neither existent nor non-existent. It is far from the various heretical views of 『one』, 『different』, and so on, It cannot be sought by wisdom, nor can it be discriminated. Those whose minds are stable and without hindrance can realize it through inner wisdom, If one departs from 『Ālaya』 (Ālaya, store consciousness), there is no other consciousness. For example, the waves in the sea, although not different from the sea, When the sea is calm and the waves come and go, it cannot be said that they are exactly the same. For example, those who practice meditation, their inner meditation is pure, Those who have supernatural powers and are at ease, possess various supernatural wisdoms, Those who practice contemplation can see them, but others cannot understand them. 『Store consciousness』 (Ālaya-vijñāna, Ālaya consciousness) is also like this, it operates together with the transforming consciousness, Buddhas and the disciples of all Buddhas can often see it in meditation. 『Store consciousness』 (Ālaya, store consciousness) sustains the world, like threading beads with a string, Also like a cart with wheels, turning with the wind of karma. The potter turns the wheel stick, and the utensils are made according to their use, 『Store consciousness』 (Ālaya, store consciousness) works together with the realms, and there is nothing that cannot be accomplished, All the worlds inside and outside, pervade everywhere. For example, the many stars are arranged in the empty space, Sustained by the power of the wind, they run without stopping. Like the traces of birds in the sky, they cannot be seen when sought, However, the birds do not leave the sky, flying up and down. 『Store consciousness』 (Ālaya, store consciousness) is also like this, not leaving
自他身， 如海起波濤， 如空含萬象， 藏識亦如是， 蘊藏諸習氣。 譬如水中月， 及以諸蓮花， 與水不相離， 不為水所著， 藏識亦復然， 習氣莫能染。 如目有童子， 眼終不自見， 藏識住于身， 攝藏諸種子， 遍持壽暖識， 如雲覆世間， 業用曾不停， 眾生莫能見。 世間妄分別， 見牛等有角， 不了角非有， 因言兔角無， 分析至微塵， 求角無所有。 要待于有法， 而起于無見， 有法本自無， 無見何所待？ 若有若無法， 展轉互相因， 有無二法中， 不應起分別， 若離於所覺， 能覺即不生。 譬如旋火輪， 翳幻等眾事， 皆因少所見， 而生是諸覺， 若離於所因， 此覺即無有。 名相互相系， 習氣無有邊， 一切諸分別， 與意而俱起， 證於真實境， 習氣心不生。 從於無始來， 沉迷諸妄境， 戲論而熏習， 生於種種心。 能取及所取， 眾生心自性， 瓶衣等諸相， 離心無所有。 一切唯有覺， 所覺義皆無， 能覺所覺性， 自然如是轉。 習氣擾濁心， 凡愚不能見， 如海風所擊， 波浪無停止。
【現代漢語翻譯】 現代漢語譯本： 自身與他身， 如同大海涌起波濤，如同天空容納萬象， 阿賴耶識（Ālayavijñāna，藏識）也是這樣，蘊藏著各種習氣。 譬如水中的月亮，以及各種蓮花， 與水不相分離，卻不被水所沾染， 阿賴耶識也是這樣，習氣不能夠污染它。 如同眼睛裡有瞳子，眼睛始終不能自己看見自己， 阿賴耶識安住于身中，攝藏著各種種子， 普遍地保持著壽命、暖氣和意識，如同云覆蓋世間， 業用從來沒有停止過，眾生卻不能看見它。 世間人虛妄地分別，看見牛等動物有角， 不明白角並非真實存在，因此說兔角不存在， 分析到最微小的微塵，尋求角卻一無所有。 需要依賴於『有』法，才能產生『無』的見解， 『有』法本身就是不存在的，『無』的見解又依賴於什麼呢？ 如果說『有』或者『無』法，輾轉互相作為原因， 在『有』和『無』這兩種法中，不應該產生分別， 如果離開了所覺知的對象，能覺知的主體也就不會產生。 譬如旋轉的火輪，翳病、幻術等各種事物， 都是因為少許的見解，而產生這些覺知， 如果離開了所依賴的原因，這些覺知也就不會存在。 名相互相聯繫，習氣沒有邊際， 一切的分別念，都與意識一同生起， 證悟真實境界時，習氣之心就不會產生。 從無始以來，沉迷於各種虛妄的境界， 以戲論來熏習，產生種種不同的心。 能取和所取，眾生的心自性， 瓶子、衣服等各種現象，離開了心就什麼都沒有。 一切都只是覺知，所覺知的意義並不存在， 能覺知和所覺知的性質，自然就是這樣運轉的。 習氣擾亂渾濁的心，凡夫愚人不能夠看見， 如同大海被風吹擊，波浪沒有停止的時候。
【English Translation】 English version: Self and others, Like waves rising from the sea, like the sky containing all phenomena, The Ālayavijñāna (store consciousness) is also like this, storing all habits. Like the moon in the water, and various lotuses, Not separate from the water, yet not attached to the water, The Ālayavijñāna is also like this, habits cannot defile it. Like a pupil in the eye, the eye never sees itself, The Ālayavijñāna dwells in the body, storing all seeds, Universally maintaining life, warmth, and consciousness, like clouds covering the world, The function of karma never ceases, yet sentient beings cannot see it. Worldly people falsely discriminate, seeing that cows and other animals have horns, Not understanding that horns are not truly existent, therefore saying that rabbit horns do not exist, Analyzing to the smallest dust particle, seeking horns but finding nothing. It is necessary to rely on 'existent' dharmas to generate the view of 'non-existence', The 'existent' dharmas are inherently non-existent, so what does the view of 'non-existence' rely on? If saying 'existence' or 'non-existence' dharmas, reciprocally act as causes, In the two dharmas of 'existence' and 'non-existence', one should not generate discriminations, If separated from the object of perception, the subject of perception will not arise. Like a rotating fire wheel, cataracts, illusions, and various things, All arise from a slight perception, generating these perceptions, If separated from the cause on which they rely, these perceptions will not exist. Names are interconnected, habits are without limit, All discriminations arise together with consciousness, When realizing the true state, the mind of habits will not arise. From beginningless time, immersed in various illusory realms, Habituated by discursive thoughts, generating various different minds. The grasper and the grasped, the self-nature of sentient beings' minds, Phenomena such as bottles and clothes, are nothing without the mind. Everything is only awareness, the meaning of what is perceived does not exist, The nature of the perceiver and the perceived, naturally operates in this way. Habits disturb and cloud the mind, ordinary fools cannot see it, Like the sea struck by the wind, waves never cease.
心為境風動， 識浪生亦然， 種種諸分別， 自內而執取。 如地無分別， 庶物依以生， 藏識亦復然， 眾境之依處。 如人以己手， 還自摩握身， 亦如象以鼻， 取水自沾沐， 復似諸嬰兒， 以口含其指， 如是自心內， 現境還自緣。 是心之境界， 普遍於三有， 久修觀行者， 而能善通達， 內外諸世間， 一切唯心現。」
爾時金剛藏菩薩摩訶薩說此語竟，默然而坐，住無處所微妙之禪，游法界門入諸佛境，見有無量佛子當來此國住修行地，便從定起放大光明，其光普照欲色無色無想天宮。是光明中復現無量殊勝佛土，有無量佛相好莊嚴，隨諸世間之所欲樂而為利益，皆使受持密嚴名號。彼諸佛子互相觀察而作是言：「密嚴佛土能凈眾福、滅一切罪，諸觀行人所住之處，于諸佛國最上無比。我等聞名心咸悅樂，可共俱往。」時諸佛子各從所住而來此國。
爾時凈居諸天與阿迦尼吒螺髻梵王同會一處，咸於此土佛及菩薩生希有心，請梵王言：「天主！我等今者咸興是念：『何時當得陪侍天王詣密嚴土？』」爾時梵王聞是語已，與諸天眾遽即同行，中路遲迴罔知所適。梵王先悟作是思惟：「密嚴佛國觀行之境，若非其人何階可至？
【現代漢語翻譯】 現代漢語譯本： 心就像被外境的風吹動，意識的波浪也因此而生起， 種種的分別念頭，都是從內心生起並執取的。 如同大地沒有分別，萬物都依靠它生長， 阿賴耶識（Ālayavijñāna）也像大地一樣，是各種境界所依賴的地方。 就像人自己用手，來回撫摸自己的身體， 也像大象用鼻子，取水來給自己洗澡， 又像那些嬰兒，用嘴含著自己的手指， 這樣，自己的內心，顯現的境界又反過來成為自己攀緣的對象。 這心的境界，普遍存在於欲界、色界、無色界（三有）中， 長久修習觀行的人，才能很好地通達， 內外一切世間，都是唯心所現。』
這時，金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahāsattva）說完這些話后，默默地坐著，安住在無處所的微妙禪定中，遊歷法界之門，進入諸佛的境界，看到有無數佛子將來會到這個國土安住修行，於是從禪定中起身，放出大光明，這光明普遍照耀到欲界、色界、無色界、無想天宮。這光明中又顯現出無數殊勝的佛土，有無數佛的相好莊嚴，隨著世間的眾生的慾望和喜好而為他們帶來利益，都使他們受持密嚴（Ghanavyūha）的名號。那些佛子互相觀察，說道：『密嚴佛土能夠凈化眾多的福德、滅除一切罪業，是觀行修行人所居住的地方，在諸佛國土中是最殊勝無比的。我們聽到這個名字，心裡都感到喜悅快樂，可以一起前往。』這時，諸佛子各自從所居住的地方來到這個國土。
這時，凈居諸天（Śuddhāvāsa）與阿迦尼吒螺髻梵王（Akaniṣṭha Sikhin Brahmā）聚集在一起，都對這個國土的佛和菩薩生起稀有之心，請梵王說道：『天主！我們現在都生起這樣的念頭：什麼時候能夠陪同天王前往密嚴土？』這時，梵王聽到這些話后，與諸天眾立刻一同前往，但在中途徘徊，不知道該往哪裡去。梵王首先覺悟，心想：『密嚴佛國是觀行才能到達的境界，如果不是那樣的人，怎麼能夠到達呢？』
【English Translation】 English version: The mind is moved by the wind of external objects, And the waves of consciousness arise accordingly. All kinds of discriminations, Arise from within and are grasped. Like the earth without discrimination, All things rely on it to grow, The Ālayavijñāna (storehouse consciousness) is also like that, It is the place where all objects rely. Like a person using their own hand, To caress and grasp their own body, Also like an elephant using its trunk, To take water and bathe itself, Again, like infants, Putting their fingers in their mouths, Thus, from within one's own mind, The manifested objects become the conditions for one's own mind. This realm of mind, Is pervasive throughout the three realms of existence (Triloka), Those who have long cultivated contemplation, Are able to understand it well, All internal and external worlds, Are manifested only by the mind.』
At that time, Vajragarbha Bodhisattva Mahāsattva (Diamond Womb Bodhisattva, great being) finished speaking these words, sat in silence, dwelling in the subtle meditation of no place, traveling through the gate of the Dharma Realm, entering the realm of all Buddhas, seeing that countless Buddha-sons would come to this country to dwell and practice, then arose from meditation, emitting great light, which illuminated the heavens of desire, form, formlessness, and non-thought. Within this light appeared countless supreme Buddha-lands, with countless Buddhas adorned with excellent marks, benefiting all beings according to their desires and pleasures, causing them all to uphold the name of Ghanavyūha (Dense Array). Those Buddha-sons observed each other and said, 'The Ghanavyūha Buddha-land can purify many merits and extinguish all sins. It is the place where contemplatives dwell, the most supreme and incomparable among all Buddha-lands. Hearing this name, our hearts are filled with joy and happiness. Let us go together.' At that time, all the Buddha-sons came to this country from their respective dwellings.
At that time, the Śuddhāvāsa (Pure Abode) gods and Akaniṣṭha Sikhin Brahmā (the Brahma King with a Hair-knot in Akaniṣṭha) gathered together, all having rare thoughts about the Buddhas and Bodhisattvas in this land, and asked Brahma, 'Lord of the Heavens! We are now all thinking: When will we be able to accompany the Heavenly King to the Ghanavyūha land?' At that time, Brahma, hearing these words, immediately set out with the assembly of gods, but hesitated on the way, not knowing where to go. Brahma first realized and thought, 'The Ghanavyūha Buddha-land is a realm that can only be reached through contemplation. If one is not such a person, how can one reach it?'
非是欲色無色諸天及外道神通所能往詣，我今云何而來至此？」復自念言：「或天中天假吾威力而能亟往。」作是念已發聲歸命，即時見有無量諸佛在於道中威光照曜。時螺髻梵王即白佛言：「世尊！我等今者當何所作，而能速詣密嚴佛土？」佛告之言：「汝可退還。所以者何？密嚴佛國觀行之境，得正定人之所住處，于諸佛剎最勝無比，非有色者所能往詣。」時螺髻梵王聞佛語已，與諸天眾尋還天宮。爾時凈居諸天共相議言：「螺髻梵王有大威力而不能往，當知此土最為殊勝，但是得如幻三昧諸觀行人所行之境。」如是稱揚密嚴功德，其聲展轉靡不傳聞。
爾時諸佛子眾來此會者，聞是語已益加欣敬，白金剛藏菩薩摩訶薩言：「我等於法深懷渴慕，惟愿大明為我宣說。」
金剛藏言：「佛所說法誰能具演？唯除如來之所護念。夫如來者于觀行中最勝自在，所有境界不可思議，云何可為非觀行人開示演說？」
時持進菩薩及須夜摩諸佛子等復共同聲請言速說。爾時神通王菩薩、文殊師利菩薩、慈氏菩薩、緊那羅菩薩，及余無量諸菩薩眾，復作是言：「善哉仁者！愿速為說。」是時復有無量諸天，于虛空中作天妓樂同心勸請。
當爾之時，螺髻梵王承佛威力而來此會，向金剛藏菩薩摩訶薩而說
【現代漢語翻譯】 現代漢語譯本：不是欲界、色界、無色界的諸天以及外道的神通所能到達的地方，我如今是怎麼來到這裡的呢？』又自己想：『或許是天中之天（佛的尊稱）藉助我的威力才能快速到達。』這樣想著，便發出聲音歸命（皈依），立刻看見有無量諸佛在道路中威光照耀。當時螺髻梵王（梵天的一種）就對佛說：『世尊！我們現在應當做什麼，才能快速到達密嚴佛土（佛國的一種）？』佛告訴他說：『你們可以退回。為什麼呢？密嚴佛國是觀行（禪觀修行）的境界，是得到正定（正確的禪定）的人所居住的地方，在所有佛剎（佛土）中最殊勝無比，不是有形色者所能到達的。』當時螺髻梵王聽了佛的話后，與諸天眾隨即返回天宮。這時凈居諸天（色界天的一種）共同商議說：『螺髻梵王有很大的威力都不能到達，應當知道此土最為殊勝，只是得到如幻三昧（像幻覺一樣的禪定）的諸觀行人所行走的境界。』這樣稱揚密嚴的功德，其聲音輾轉相傳沒有不聽聞的。 當時來此集會的諸佛子眾，聽了這些話后更加欣喜敬佩，對金剛藏菩薩摩訶薩（大菩薩）說：『我們對於佛法深深地懷有渴慕之心，只希望大德您為我們宣說。』 金剛藏菩薩說：『佛所說的法誰能完全地演說呢？只有如來（佛的稱號）所護念的人才能。如來在觀行中最殊勝自在，所有的境界不可思議，怎麼能為非觀行人開示演說呢？』 當時持進菩薩以及須夜摩（天名）等諸佛子又共同出聲請求儘快宣說。這時神通王菩薩、文殊師利菩薩、慈氏菩薩（彌勒菩薩）、緊那羅菩薩（天龍八部之一），以及其餘無量諸菩薩眾，又這樣說：『太好了，仁者！希望您儘快為我們宣說。』這時又有無量諸天，在虛空中演奏天上的音樂，同心勸請。 就在這個時候，螺髻梵王憑藉佛的威力來到這個集會，向金剛藏菩薩摩訶薩說道：
【English Translation】 English version: 'It is not a place that the gods of the desire realm, form realm, and formless realm, as well as the supernatural powers of heretics, can reach. How did I come here now?' He then thought to himself, 'Perhaps the Thus Come One (Tathagata, an epithet of the Buddha) has used my power to be able to arrive quickly.' With this thought, he uttered a sound of taking refuge (Namo), and immediately saw countless Buddhas in the path, their majestic light shining. At that time, the Sukuṇḍa-keśa Brahmā (a type of Brahma) said to the Buddha, 'World Honored One! What should we do now to be able to quickly reach the Ghanavyūha Buddha-land (a type of Buddha-land)?' The Buddha told him, 'You may return. Why? The Ghanavyūha Buddha-land is the realm of contemplative practice (Guan Xing), the place where those who have attained right concentration (Samadhi) dwell. It is the most supreme among all Buddha-fields (Buddha-kshetra), and cannot be reached by those with form.' At that time, the Sukuṇḍa-keśa Brahmā, having heard the Buddha's words, returned to his heavenly palace with the assembly of gods. Then, the Pure Abode Gods (Śuddhāvāsa) discussed together, saying, 'The Sukuṇḍa-keśa Brahmā has great power but cannot reach it. It should be known that this land is the most supreme, but it is only the realm traversed by those contemplative practitioners who have attained the illusion-like Samadhi (Maya-upama-samadhi).' Thus, they praised the merits of Ghanavyūha, and the sound spread everywhere. At that time, the assembly of Buddha-sons who had come to this gathering, having heard these words, became even more delighted and respectful, and said to Vajragarbha Bodhisattva Mahasattva (great Bodhisattva), 'We deeply cherish a thirst for the Dharma, and only hope that the Greatly Enlightened One will expound it for us.' Vajragarbha said, 'Who can fully expound the Dharma spoken by the Buddha? Only those who are protected and cherished by the Thus Come One (Tathagata). The Thus Come One is the most supreme and free in contemplative practice, and all his realms are inconceivable. How can it be opened and expounded for those who are not contemplative practitioners?' At that time, Dhāranināma Bodhisattva and the Buddha-sons such as Tusita (a heaven) together requested that it be spoken quickly. Then, Superknowledge-King Bodhisattva, Manjushri Bodhisattva, Maitreya Bodhisattva, Kinnara Bodhisattva (a type of celestial musician), and countless other Bodhisattvas, again said, 'Excellent, benevolent one! May you quickly speak for us.' At that time, there were also countless gods in the empty sky playing heavenly music, urging with one heart. At that time, the Sukuṇḍa-keśa Brahmā, relying on the Buddha's power, came to this gathering and said to Vajragarbha Bodhisattva Mahasattva:
偈言：
「今此諸大會， 嚴飾未曾有， 悉是尊弟子， 聰慧無等倫， 皆于尊者處， 渴仰而求法。 我今猶未知， 所問為何等， 為問憍羅婆， 勝墮及頂生， 乃至盛年馬， 轉輪王所作？ 為問甘蔗種， 千弓持國王？ 欲色無色中， 人天等之法？ 為問菩薩行， 獨覺及聲聞， 乃至阿修羅， 星象等眾論？ 惟愿如其事， 次第而演說， 我等及天人， 一心咸聽受。」
爾時金剛藏菩薩摩訶薩告諸大眾：「汝豈不聞螺髻梵王、凈居天眾及諸佛子勤心請法？」
爾時解脫月菩薩、無盡慧菩薩、虛空王菩薩、持世菩薩、得大勢菩薩、觀自在菩薩、陀羅尼自在菩薩、寶髻菩薩、天冠菩薩、金剛手菩薩、寂靜慧菩薩、寶手菩薩，及余無量諸億土中俱來佛子，咸共瞻仰金剛藏尊，而說偈言：
「過去及未來， 如來清凈智， 尊于佛親受， 明瞭心不疑。 此眾皆樂聞， 愿尊時演說。」
爾時金剛藏三昧王普觀大眾，以偈答曰：
「如來所說法， 非我具能演， 唯除佛菩薩， 威神之所護。 我今至心禮， 自在清凈宮， 摩尼寶藏殿， 佛及諸佛子。 我以敬心說， 如來清凈智， 紹隆
【現代漢語翻譯】 現代漢語譯本： 偈語： 『如今這盛大的集會，莊嚴美妙前所未有， 全部都是世尊的弟子，聰慧無比舉世無雙， 他們都在世尊這裡，如飢似渴地尋求佛法。 我現在還不知道，所要問的是什麼問題， 是問憍羅婆（Kaurava，古印度俱盧族），勝墮（勝者墮落）及頂生（從頭頂出生的人）， 乃至盛年駿馬，轉輪聖王所成就的事業？ 是問甘蔗種（Ikshvaku，古印度甘蔗王族），千弓持國王（持有千張弓的國王）？ 還是欲界、色界、無色界中，人天等眾生的法則？ 是問菩薩的修行，獨覺和聲聞， 乃至阿修羅，星象等各種論述？ 惟愿您能如實地，按順序演說這些問題， 我們以及天人們，都會一心一意地聽受。』 這時，金剛藏菩薩摩訶薩告訴大眾：『你們難道沒有聽到螺髻梵王（Sikhin，梵天的一種）、凈居天眾（Suddhavasa，色界天的一種）以及諸佛子們虔誠地請求佛法嗎？』 這時，解脫月菩薩（Vimokshachandra）、無盡慧菩薩（Akshayamati）、虛空王菩薩（Akasharaja）、持世菩薩（Dharanimdhara）、得大勢菩薩（Mahasthamaprapta）、觀自在菩薩（Avalokiteshvara）、陀羅尼自在菩薩（Dharanimdhara-svararaja）、寶髻菩薩（Ratnakuta）、天冠菩薩（Devakuta）、金剛手菩薩（Vajrapani）、寂靜慧菩薩（Shantamati）、寶手菩薩（Ratnapani），以及其他無數億國土中一同前來的佛子們，都一同瞻仰金剛藏尊，並用偈語說道： 『過去以及未來，如來的清凈智慧， 您從佛陀那裡親身領受，明瞭通達心中沒有疑惑。 此地大眾都樂於聽聞，愿您適時地演說。』 這時，金剛藏三昧王普遍地觀察大眾，用偈語回答說： 『如來所說的佛法，不是我能夠完全演說的， 只有佛陀和菩薩，才能憑藉威神之力護持。 我現在至誠地禮敬，自在清凈的宮殿， 摩尼寶藏殿，佛陀以及諸佛子。 我以恭敬之心，宣說如來的清凈智慧， 繼承和發揚……』
【English Translation】 English version: Verses: 'Now this great assembly, is adorned with unprecedented splendor, All are the honored one's disciples, intelligent and unparalleled, They are all here at the honored one's place, eagerly seeking the Dharma. I still do not know, what questions will be asked, Will they ask about the Kaurava (Kaurava, an ancient Indian Kuru clan), the fall of the victor, and the head-born (one born from the head), Or even the prime of life horses, the deeds accomplished by the Chakravartin King (Wheel-Turning King)? Will they ask about the Ikshvaku (Ikshvaku, an ancient Indian sugarcane dynasty), the king holding a thousand bows (a king holding a thousand bows)? Or the laws of beings in the desire realm, form realm, and formless realm, such as humans and gods? Will they ask about the practices of Bodhisattvas, Pratyekabuddhas (Solitary Buddhas), and Shravakas (Hearers), Or even Asuras, astrology, and other various discussions? May you, according to the facts, expound on these matters in order, We and the gods, will listen attentively with one mind.' At that time, Vajragarbha Bodhisattva Mahasattva told the assembly: 'Have you not heard that Sikhin Brahma (Sikhin, a type of Brahma), the Suddhavasa heavens (Suddhavasa, a type of heaven in the Form Realm), and the Buddha-sons are diligently requesting the Dharma?' At that time, Vimokshachandra Bodhisattva (Vimokshachandra), Akshayamati Bodhisattva (Akshayamati), Akasharaja Bodhisattva (Akasharaja), Dharanimdhara Bodhisattva (Dharanimdhara), Mahasthamaprapta Bodhisattva (Mahasthamaprapta), Avalokiteshvara Bodhisattva (Avalokiteshvara), Dharanimdhara-svararaja Bodhisattva (Dharanimdhara-svararaja), Ratnakuta Bodhisattva (Ratnakuta), Devakuta Bodhisattva (Devakuta), Vajrapani Bodhisattva (Vajrapani), Shantamati Bodhisattva (Shantamati), Ratnapani Bodhisattva (Ratnapani), and other countless Buddha-sons who came together from billions of lands, all gazed upon Vajragarbha and spoke in verses: 'The past and the future, the Tathagata's pure wisdom, The honored one received it personally from the Buddha, clearly understanding without doubt in mind. This assembly is delighted to hear, may the honored one expound at the appropriate time.' At that time, Vajragarbha Samadhi King universally observed the assembly and replied in verses: 'The Dharma spoken by the Tathagata, is not something I can fully expound, Only the Buddhas and Bodhisattvas, can protect with their majestic power. I now sincerely pay homage, to the palace of freedom and purity, The Mani Treasure Hall, the Buddha and all the Buddha-sons. With a respectful heart, I proclaim the Tathagata's pure wisdom, To continue and promote...'
佛種姓， 汝等應聽受。 非說過去等， 最勝諸王法， 但示於密嚴， 如來之種姓。 佛智甚微妙， 牟尼勝功德， 正觀之所行， 離諸心妄計。 是故非我力， 能演此甚深， 但以佛威神， 從佛而聽受。 此智最微妙， 是諸三昧花， 佛在密嚴中， 正受而開演。 遠離諸言說， 及以一切見， 若有若無等， 如是四種邊， 是名最清凈， 中道之妙理。 密嚴諸定者， 於此能觀察， 離著而轉依， 速入如來地。」
爾時會中諸佛子眾，聞金剛藏菩薩摩訶薩說是語已，稽首恭敬而白之言：「我等於法深生愛樂，如渴思漿、如蜂念蜜。今此會中諸佛子眾，于深定智皆得自在、有大神力王諸世界，愿聞如來所說之法。唯愿尊者以梵音聲、因陀羅聲及以如來眾所悅可深遠之音，演殊勝義令得顯了。」
金剛藏菩薩言：「如來所說語義真實希有難見。譬如空中無樹等物而見其影甚為希有，如來所說希有亦然。如空中風及以鳥跡無能見者，牟尼所說種種義趣難可得見亦復如是。世間之法有智慧者，能以譬喻分明顯說。佛口所宣過諸譬喻非言所及。我之所見譬如夢境乾闥婆城，今此會中諸觀行者有大智慧，于真實義已得明瞭。我今云何
【現代漢語翻譯】 現代漢語譯本 佛陀的種姓，你們應當傾聽領受。 不是講述過去等等，最殊勝的諸王之法，只是揭示在密嚴凈土（Ghanavyūha，佛的清凈國土）中，如來的種姓。 佛的智慧非常微妙，牟尼（Muni，釋迦牟尼佛的稱號）的殊勝功德，是正觀所行之處，遠離各種心的虛妄計度。 因此不是憑藉我的力量，能夠演說這甚深之法，只是憑藉佛的威神之力，從佛那裡聽受。 這智慧最微妙，是各種三昧（Samadhi，禪定）之花，佛在密嚴凈土中，于正定中開演。 遠離各種言說，以及一切見解，如有或無等等，這樣的四種邊見，這叫做最清凈，中道的微妙真理。 密嚴凈土中修習禪定的人，對此能夠觀察，遠離執著而轉變所依，迅速進入如來之地。
這時，法會中的諸位佛子大眾，聽聞金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahāsattva，一位大菩薩）說了這些話后，頂禮恭敬地對他說：『我們對於佛法深深地愛樂，就像口渴的人思念飲料，像蜜蜂思念蜂蜜。現在這法會中的諸位佛子大眾，對於甚深的禪定智慧都已得到自在，擁有大神力，統治著各個世界，希望聽聞如來說的法。只希望尊者用梵天的聲音、因陀羅（Indra，帝釋天）的聲音以及如來眾所喜悅的深遠之音，演說殊勝的意義，使之能夠顯明。』
金剛藏菩薩說：『如來說的語義真實稀有，難以見到。譬如在空中沒有樹等事物卻能見到它們的影子，這是非常稀有的，如來說的法也是這樣稀有。如同空中的風以及鳥的痕跡沒有人能夠看見，牟尼所說的種種義理難以得見也是這樣。世間的法有智慧的人，能夠用譬喻分明地說出。佛口所宣說的超過各種譬喻，不是言語所能達到的。我所見到的譬如夢境、乾闥婆城（Gandharva-nagar，海市蜃樓），現在這法會中的各位觀行者有大智慧，對於真實的意義已經得到明瞭。我如今怎麼能……』
【English Translation】 English version The Buddha's lineage, you should listen and receive. It's not about recounting the past, or the supreme laws of kings, but revealing the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) lineage in Ghanavyūha (Ghanavyūha, a pure Buddha-field). The Buddha's wisdom is extremely subtle, Muni's (Muni, an epithet of Shakyamuni Buddha) supreme merits, are the realm of right contemplation, free from all deluded mental fabrications. Therefore, it is not by my own power that I can expound this profound teaching, but by the Buddha's majestic power, I receive it from the Buddha. This wisdom is most subtle, it is the flower of all Samadhis (Samadhi, meditative absorption), the Buddha in Ghanavyūha, expounds it in perfect Samadhi. It is far from all speech, and all views, such as existence or non-existence, these four extremes, this is called the most pure, the wonderful truth of the Middle Way. Those in Ghanavyūha who practice Samadhi, can observe this, turning away from attachment and transforming their basis, quickly entering the Tathagata's ground.
At that time, the assembly of Bodhisattvas (Bodhisattva, an enlightened being) in the gathering, having heard Vajragarbha Bodhisattva Mahāsattva's (Vajragarbha Bodhisattva Mahāsattva, a great Bodhisattva) words, bowed their heads respectfully and said to him: 'We deeply love the Dharma, like the thirsty longing for drink, like bees longing for honey. Now, the Bodhisattvas in this assembly, have attained freedom in profound Samadhi wisdom, possess great divine power, and rule over various worlds, we wish to hear the Dharma spoken by the Tathagata. We only hope that the Venerable One, with the voice of Brahma, the voice of Indra (Indra, the lord of gods), and the deep and far-reaching voice pleasing to all the Tathagatas, will expound the supreme meaning, so that it may be revealed.'
Vajragarbha Bodhisattva said: 'The meaning spoken by the Tathagata is truly rare and difficult to see. For example, it is very rare to see shadows of trees and other things in the sky where there are none, the Dharma spoken by the Tathagata is also so rare. Just as the wind in the sky and the traces of birds cannot be seen, the various meanings spoken by Muni are also difficult to see. Worldly dharmas can be clearly explained with metaphors by those with wisdom. What the Buddha speaks surpasses all metaphors, and cannot be reached by words. What I see is like a dream, a Gandharva-nagar (Gandharva-nagar, a mirage), now the practitioners in this assembly have great wisdom, and have already understood the true meaning. How can I now...'
能為是人說不思議諸佛境界？雖然，當承如來威神之力為眾宣述。汝諸佛子咸應諦聽。如來所說文義相應，出過心意非喻所及。譬如妙花眾蜂競采，先至之者取其精粹，後來至者但味其餘。如是如來得法精粹，我味其餘，為眾說耳。」即說偈言：
「天中天境界， 增悅諸明智， 非心口所能， 度量分別說。 為欲普降伏， 世間憍慢心， 示同人之形， 佛相為嚴飾。 圓光及足輪， 種種皆成就， 游處諸宮殿， 人天具所瞻。 如來四時中， 常依密嚴住， 而於諸世界， 現生及涅槃。 淳善少減時， 惡生及濁亂， 隨諸眾生類， 所應而利益。 業用無暫停， 密嚴恒不動， 密嚴無垢處， 觀行者所依。 惡生濁亂時， 顯示如來相， 譬如凈滿月， 影遍於眾水。 如是諸色像， 普現於世間， 如來凈智境， 智者所觀見。 以諸眾生類， 所樂各不同， 佛以種種身， 隨宜而應化。 或見大自在， 或見毗紐天， 或見迦毗羅， 住空而說法， 或見毗陀者， 或復見常行， 或見娑旦那， 鳩摩及尸棄， 羅睺熟部等， 乃至緊那羅， 甘蔗月種王， 一切所瞻奉。 金剛等眾寶
【現代漢語翻譯】 現代漢語譯本： 能為這些人宣說不可思議的諸佛境界嗎？雖然如此，我將憑藉如來的威神之力為大眾宣說。你們這些佛子都應當仔細聆聽。如來所說的文句和義理相互對應，超越了心意，不是比喻所能達到的。譬如美妙的花朵，眾多蜜蜂爭相採摘，先到的蜜蜂取其精華，後來到的蜜蜂只能品嚐剩餘的味道。如同這樣，如來得到了佛法的精華，我品嚐其餘的部分，為大眾解說罷了。」於是說了偈語： 『天中之天（tian zhong zhi tian，佛陀的尊稱）的境界， 增進和喜悅各種明智， 不是心和口所能， 度量、分別、述說的。 爲了普遍降伏， 世間的驕慢之心， 示現和凡人一樣的形貌， 用佛的相好來莊嚴修飾。 圓光和足下的輪相， 種種都已成就， 遊歷居住在各種宮殿， 人和天人都瞻仰。 如來在四季之中， 常常安住在密嚴（mi yan，佛的凈土）之中， 而在各個世界， 示現出生和涅槃。 當純善減少的時候， 惡行產生和世間變得渾濁混亂， 隨著各種眾生的類別， 根據他們所應得的而利益他們。 佛的業用沒有暫停， 密嚴恒常不動搖， 密嚴是無垢之處， 是觀行者所依靠的地方。 在惡行產生和世間渾濁混亂的時候， 顯示如來的相好， 譬如清凈圓滿的月亮， 影子遍佈在各種水中。 像這樣各種色相， 普遍顯現在世間， 如來清凈智慧的境界， 是智者所觀見到的。 因為各種眾生的類別， 所喜愛的各不相同， 佛用種種不同的身形， 隨著適宜的情況而應化。 或者看見大自在天（da zi zai tian，濕婆神）， 或者看見毗紐天（pi niu tian，印度教保護神）， 或者看見迦毗羅（jia pi luo，數論派創始人）， 住在空中而說法， 或者看見毗陀（pi tuo，吠陀）， 或者又看見常行外道， 或者看見娑旦那（suo dan na）， 鳩摩（jiu mo）以及尸棄（shi qi）， 羅睺（luo hou）熟部等， 乃至緊那羅（jin na luo，天龍八部之一）， 甘蔗月種王（gan zhe yue zhong wang）， 一切都瞻仰奉事。 金剛等眾寶
【English Translation】 English version: Can one speak of the inconceivable realms of all Buddhas to these people? Although so, I shall, relying on the power and majesty of the Tathagata (ru lai, 'Thus Come One', another name for the Buddha), proclaim it to the assembly. All you Buddha-sons should listen attentively. The words and meanings spoken by the Tathagata correspond, surpassing the mind and beyond the reach of metaphors. It is like a beautiful flower, which many bees compete to gather; those who arrive first take its essence, while those who come later only taste the remainder. Likewise, the Tathagata has obtained the essence of the Dharma, and I taste the remainder, speaking it for the assembly.' Then he spoke in verse: 'The realm of the King of Gods (tian zhong zhi tian, epithet for the Buddha), Increases and delights all wisdom, Cannot be measured, Discriminated, or spoken of by mind or mouth. To universally subdue, The arrogant minds of the world, He manifests a form like that of ordinary people, Adorned with the marks and characteristics of a Buddha. The halo and the wheel on his feet, All are perfectly accomplished, He dwells in various palaces, Revered by both humans and gods. The Tathagata, in all seasons, Constantly abides in Ghanavyuha (mi yan, a pure Buddha-land), Yet in all worlds, He manifests birth and Nirvana. When pure goodness diminishes, And evil arises with turbidity and chaos, According to the categories of beings, He benefits them according to what they deserve. The activity of the Buddha never ceases, Ghanavyuha is eternally unmoving, Ghanavyuha is a place without defilement, A refuge for those who practice contemplation. In times of evil and turbidity, He displays the form of the Tathagata, Like a pure and full moon, Whose reflection pervades all waters. Thus, all forms and images, Universally appear in the world, The realm of the Tathagata's pure wisdom, Is seen by the wise. Because the inclinations of all beings, Are different, The Buddha uses various forms, Transforming according to what is appropriate. Some see Mahesvara (da zi zai tian, Shiva), Some see Vishnu (pi niu tian, a Hindu god), Some see Kapila (jia pi luo, founder of the Samkhya school), Dwelling in the sky and teaching the Dharma, Some see the Vedas (pi tuo, sacred texts), Some see the Tirthikas (followers of non-Buddhist sects), Some see Sadana (suo dan na), Kumara (jiu mo) and Sikhi (shi qi), Rahu (luo hou), Sukra, and others, Even Kinnaras (jin na luo, celestial musicians), The kings of the Ikshvaku lineage (gan zhe yue zhong wang), All revere and serve him. Vajras and other treasures
， 乃至於鉛錫， 皆由佛威力， 隨應而出生。 天女及龍女， 乾闥婆之女， 治容而進趣， 不能惑其心。 欲界中諸境， 如來已降伏， 色無色亦然， 無有能迷動。 無想諸定者， 未離於惑纏， 非安非清凈， 退墮而流轉。 有身者所生， 非如密嚴國， 密嚴微妙土， 清凈福為嚴。 解脫知見人， 最勝之依處， 十種大自在， 力通三昧法， 如佛而嚴飾， 意生之妙身。 修行於十地， 施等波羅蜜， 眾相以莊嚴， 其身甚清凈。 遠離於分別， 亦非無覺了， 無有我意根， 慧根常悅樂。 施等諸功德， 凈業悉圓滿， 得佛勝所依， 密嚴之凈國。 此土最微妙， 不以日為明， 諸佛及菩薩， 舒光而普照。 其光甚威曜， 逾于百千日， 無有晝夜時， 亦無老死患， 密嚴最勝處， 諸天所希仰。 最上修行者， 地地而進修， 了知一切法， 皆以心為性。 善說阿賴耶， 三性法無我， 其身轉清凈， 而來生此國。」
大乘密嚴經胎生品第三
爾時金剛藏菩薩摩訶薩復告螺髻梵天王言：「天主當知，眾生之身九物為性，有為眾相恒共
【現代漢語翻譯】 現代漢語譯本： ，乃至鉛、錫等金屬， 都是由於佛的威力，隨著眾生的需要而產生。 天女和龍女（Naga maiden），以及乾闥婆（Gandharva）之女， 即使精心打扮前來引誘，也不能迷惑他們的心。 欲界（Kamadhatu）中的各種境界，如來（Tathagata）都已經降伏， 色界（Rupadhatu）和無色界（Arupadhatu）也是如此，沒有什麼能夠使他迷亂動搖。 那些修習無想定的人，還沒有脫離迷惑的纏縛， 既不安穩也不清凈，最終會退墮而繼續流轉生死。 有身體的眾生所生的地方，不像密嚴國（Ghanavyuha）， 密嚴（Ghanavyuha）是微妙的凈土，以清凈的福德為莊嚴。 解脫知見的人，是最殊勝的依處， 具有十種大自在，以及神通和三昧（Samadhi）之法， 如同佛一樣莊嚴，是意生之妙身。 在十地（Bhumi）中修行，佈施等波羅蜜（Paramita）， 以各種妙相來莊嚴自身，他們的身體非常清凈。 遠離了分別，也不是沒有覺知， 沒有我意根（Ahamkara），智慧之根常感悅樂。 佈施等各種功德，清凈的業都圓滿， 得到佛殊勝的依處，密嚴（Ghanavyuha）的清凈國土。 此土最為微妙，不以太陽為光明， 諸佛和菩薩，舒放光明而普遍照耀。 他們的光芒非常威嚴閃耀，勝過百千個太陽， 沒有白天和夜晚，也沒有衰老和死亡的憂患， 密嚴（Ghanavyuha）是最殊勝的地方，是諸天所希望仰慕的。 最上等的修行者，在各個菩薩地（Bhumi）上不斷進修， 了知一切法，都是以心為自性。 善於解說阿賴耶識（Alaya-vijnana），三自性（Trisvabhava）和法無我（Dharmanairatmya）， 他們的身體逐漸清凈，從而往生到這個國土。
《大乘密嚴經·胎生品》第三
這時，金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva-Mahasattva）又告訴螺髻梵天王（Ushnishasiraskabrahma-raja）說：『天主應當知道，眾生的身體以九種事物為自性，有為的眾相恒常共同存在』。
【English Translation】 English version: Even lead and tin, Are all produced by the Buddha's power, according to the needs. Celestial maidens and Naga maidens, And the daughters of Gandharvas, Adorning themselves and approaching, Cannot惑 their minds. The realms in the Desire Realm (Kamadhatu), The Tathagata has already subdued, So too are the Form Realm (Rupadhatu) and Formless Realm (Arupadhatu), Nothing can delude or move them. Those who practice the Unconscious Samadhi, Have not yet離 from the entanglements of delusion, Are neither peaceful nor pure, They fall and transmigrate. The place where those with a body are born, Is not like Ghanavyuha (Dense Array) Pure Land, Ghanavyuha (Dense Array), the subtle and wonderful land, Is adorned with pure blessings. Those with liberation and knowledge, Are the most supreme refuge, With ten kinds of great sovereignty, Power, spiritual abilities, and Samadhi (concentration) Dharma, Adorned like the Buddha, With a miraculously born body. Cultivating the ten Bhumis (grounds), Dana (generosity) and other Paramitas (perfections), Adorning themselves with various marks, Their bodies are very pure. Far from discrimination, Yet not without awareness, Without the root of ego (Ahamkara), The root of wisdom is always joyful. Dana (generosity) and other merits, Pure karma is all perfected, Attaining the Buddha's supreme refuge, The pure land of Ghanavyuha (Dense Array). This land is most subtle and wonderful, Not illuminated by the sun, Buddhas and Bodhisattvas, Emit light and universally illuminate. Their light is very majestic and radiant, Surpassing hundreds of thousands of suns, Without day or night, Nor the suffering of old age and death, Ghanavyuha (Dense Array) is the most supreme place, Desired and admired by the devas. The most supreme practitioners, Cultivate and advance on each Bhumi (ground), Understanding that all Dharmas, Have mind as their nature. Skillfully explaining Alaya-vijnana (store consciousness), Trisvabhava (three natures) and Dharmanairatmya (non-self of phenomena), Their bodies become increasingly pure, And they are born in this land."
The Third Chapter, 'Womb-Birth' of the Mahayana Ghanavyuha Sutra
At that time, Vajragarbha Bodhisattva-Mahasattva again said to Ushnishasiraskabrahma-raja (Crown-髻 Brahma King): 'Lord of the Heavens, you should know that the bodies of sentient beings are characterized by nine things, and conditioned phenomena are always together.'
遷動，大種諸色微塵之聚，以諸不凈精血合成，為無量業常所纏覆。譬如毒樹扶疏蓊鬱，貪恚及癡而共增長，經於九月或十月餘，業力驅馳生機運動，從於產門倒首而出，煩冤逼迫受無量苦。天主！此諸眾生或從人中、或從畜生餓鬼羅剎阿修羅等而來生此，或有曾作轉輪之王乃至天中威力自在、或是持咒外道仙人並其眷屬、或修禪者退失禪定，從如是等處而生此中。既生之已諸根長大，隨所親近宿習因緣而造諸業，復因此業輪迴諸趣。若有智者遇善知識，聞法思惟而得解悟，不著文字離諸分別，入三脫門見法真理，最上清凈最上上清凈，而來住此密嚴佛國，于無量億諸佛土中隨宜應現。天主！如是生者永得解脫生死險趣，名為丈夫、名為智者，亦復說名天中之天，諸佛子眾所共圍繞。天主！胎藏之身虛偽不實，非自性生亦非無明愛業所生。何以故？無明愛業因相而有，若能了達悉滅無餘，亦無名字及以分別，斯人即生密嚴佛土。天主！若諸定者住於三昧，心有攀緣即為色聲之所誑惑，而生取著不能堅固，此即名為散動之道。是三昧力生於欲界及色無色乃至無想眾生之處，是人即為三昧所縛。若住三昧善調其心離能所取，離二取已心即不生，是名真實觀行之者。若欲生於密嚴佛國，常當住此真實三昧。」
大乘密
【現代漢語翻譯】 現代漢語譯本 遷動，是由地、水、火、風四大元素（大種）以及各種顏色微小物質（諸色微塵）聚集而成，又由各種不潔凈的精血混合構成，被無量的業力常常纏繞覆蓋。 就像一棵枝葉繁茂的毒樹，由貪婪、嗔恨和愚癡共同滋長，經過九個月或十個月以上的時間，在業力的驅使和生機的作用下，從產門倒著頭出生，在煩惱和壓迫中承受無量的痛苦。 天主（指帝釋天）！ 這些眾生，有的從人道中來，有的從畜生、餓鬼、羅剎、阿修羅等惡道而來，有的曾經是統治世界的轉輪聖王，乃至天界中威力自在的天神，或者是持咒的外道仙人和他們的眷屬，或者是有修禪者退失了禪定，從這些地方轉生到這裡。 既然已經出生，各種器官逐漸長大，隨著所親近的人和過去世的習氣因緣，造作各種業，又因為這些業力在各個輪迴中流轉。 如果有智慧的人遇到善知識，聽聞佛法、深入思考而得到覺悟，不執著于文字，遠離各種分別念，進入空、無相、無愿這三種解脫之門（三脫門），見到佛法的真實道理，達到最上清凈和最上上清凈的境界，就能來到這密嚴佛國，在無量億的諸佛國土中，隨著合適的機緣應化顯現。 天主！ 像這樣出生的人，永遠能夠解脫生死的險惡境地，可以被稱為大丈夫，可以被稱為智者，也可以被稱為天中之天，被諸佛的弟子們共同圍繞。 天主！ 胎藏之身虛假不實，不是自性而生，也不是由無明和愛慾所生的。 為什麼這樣說呢？ 因為無明和愛慾是依因緣和合而有的，如果能夠完全了達，就能徹底滅除，連名字和分別念都沒有了，這樣的人就能往生到密嚴佛土。 天主！ 如果修禪定的人住在三昧（禪定）中，心中有所攀緣，就會被色、聲等外境所迷惑，產生執取而不能堅定，這就叫做散亂之道。 這種三昧的力量會使人轉生到欲界、色界、無色界，乃至無想天的眾生之處，這樣的人就被三昧所束縛了。 如果安住在三昧中，善於調伏自己的心，遠離能取和所取，在遠離能取和所取之後，心念就不再生起，這才是真正觀行的人。 如果想要往生到密嚴佛國，應當常常安住于這種真實的禪定之中。
大乘密嚴經
【English Translation】 English version Movement is the aggregation of the great elements (earth, water, fire, wind) and various colored subtle particles, compounded of impure essence and blood, constantly enveloped and covered by immeasurable karma. It is like a lush and verdant poisonous tree, jointly grown by greed, hatred, and delusion. After nine or ten months or more, driven by the force of karma and the movement of life, it emerges headfirst from the birth canal, enduring immeasurable suffering from affliction and oppression. Lord of Gods (Indra)! These beings, some come from the human realm, some from the realms of animals, hungry ghosts, rakshasas, asuras, and other evil paths. Some were once world-ruling Chakravartin kings, even gods with power and freedom in the heavens, or mantra-holding heretic immortals and their retinues, or meditators who have lost their meditative states, and are reborn here from such places. Having been born, their faculties grow, and according to their associations and past karmic conditions, they create various karmas, and because of these karmas, they transmigrate through various realms. If a wise person encounters a good teacher, hears the Dharma, contemplates deeply, and attains enlightenment, not clinging to words, abandoning all discriminations, entering the three gates of liberation (emptiness, signlessness, wishlessness), and seeing the true principle of the Dharma, reaching the highest purity and the highest of the highest purity, they can come to this Ghanavyuha Buddha-field, manifesting appropriately in immeasurable billions of Buddha-lands. Lord of Gods! Those born in this way will forever be liberated from the perilous paths of birth and death, and are called great beings, called wise ones, and also called gods among gods, surrounded by the assembly of the Buddha's disciples. Lord of Gods! The body in the womb is false and unreal, not born of its own nature, nor born of ignorance, love, and karma. Why is this? Because ignorance, love, and karma exist due to conditions. If one can fully understand them, they can be completely extinguished, without even names or discriminations. Such a person will be born in the Ghanavyuha Buddha-field. Lord of Gods! If those who practice meditation dwell in samadhi (meditative absorption), and their minds are attached, they will be deluded by forms, sounds, and other external objects, giving rise to clinging and unable to be steadfast. This is called the path of distraction. The power of this samadhi will cause one to be reborn in the realms of desire, form, formlessness, and even the realm of non-perception. Such a person is bound by samadhi. If one dwells in samadhi, skillfully taming their mind, separating from the grasper and the grasped, after separating from the two graspers, the mind will not arise. This is called a true practitioner of contemplation. If one wishes to be born in the Ghanavyuha Buddha-field, one should always dwell in this true samadhi."
The Ghanavyuha Sutra of the Mahayana
嚴經顯示自作品第四
爾時金剛藏菩薩摩訶薩復告螺髻梵天王言：「天主！心有八種或復有九，與無明俱為世間因，世間悉是心心法現。是心心法及以諸根，生滅流轉為無明等之所變異，其根本心堅固不動。天主！世間因緣有十二分，若根若境、能生所生剎那壞滅，從於梵世至非非想皆因緣起，唯有如來離諸因緣。天主！內外世間動不動法，皆如瓶等壞滅為性。天主！諸識微細遷流速疾，是佛境界非諸世間仙人外道所能知見。眾仙外道為愛所纏，不能了知心相差別。天主！假使有人勉意勤行，歌贊祠祀毗陀之法而祭于天，經於一月或滿四月，如是一歲至於千歲，生於梵境終亦退還。天主！汝不知耶？三毗陀行所得之果，譬如芭蕉性不堅固。天主，密嚴佛土是諸如來解脫之處，從智定得，若樂解脫應善修行。天主！密嚴中人無有眷屬生死之患，其心不為諸業習氣之所染著，如蓮花出水、如虛空無塵、如日月高昇凈無雲翳，一切諸佛恒共攝受，沐凈戒流飲智慧液，得真實解度生死岸。天主！眾生身中諸界五蘊識等眾法皆無所有，眼色為緣而生於識，譬如因木火得熾然。天主！一切境界隨妄識轉，如鐵動移逐于磁石，又如陽焰乾闥婆城，是諸渴鹿愚幻所取。此中無有能造等物，但是凡夫心之變異。天主！如干城之中人
【現代漢語翻譯】 現代漢語譯本 《嚴經》顯示自作品第四
爾時，金剛藏菩薩摩訶薩又告訴螺髻梵天王說：『天主！心有八種或者有九種，與無明一起作為世間的起因，世間一切都是心和心法所顯現的。這心和心法以及各種根，生滅流轉，被無明等所改變，但其根本心是堅固不動的。'
『天主！世間的因緣有十二個部分，無論是根還是境，能生或所生，都在剎那間壞滅。從梵天世界到非想非非想處，都是因緣生起，只有如來才能脫離各種因緣。'
『天主！內外世間一切動與不動的法，都像瓶子一樣，以壞滅為本性。天主！各種識微細地遷流，速度非常快，這是佛的境界，不是世間的仙人外道所能知見。眾仙外道被愛慾所纏繞，不能瞭解心相的差別。'
『天主！假使有人勉強努力修行，歌頌讚美、祭祀《吠陀》的法，用來祭祀天神，經過一個月或者滿四個月，這樣一年乃至一千年，（死後）生到梵天境界，最終也會退還。天主！你不知道嗎？修行三《吠陀》所得到的果報，就像芭蕉一樣，本性不堅固。'
『天主，密嚴佛土是諸如來解脫的地方，從智慧和禪定中獲得，如果喜歡解脫，就應該好好修行。天主！密嚴佛土中的人沒有眷屬和生死的憂患，他們的心不被各種業力和習氣所染著，就像蓮花出於水面，像虛空沒有塵埃，像太陽和月亮高高昇起，清凈沒有云彩遮蔽，一切諸佛恒常共同攝受他們，沐浴清凈的戒律之流，飲用智慧的甘露，得到真實的解脫，度過生死的彼岸。'
『天主！眾生身中的各種界、五蘊、識等各種法，都是沒有實體的。眼和色作為因緣而產生識，就像因為木頭和火而得以熾燃一樣。天主！一切境界隨著虛妄的識而轉變，就像鐵被磁石吸引而移動，又像陽焰和乾闥婆城（海市蜃樓），是那些口渴的鹿和愚昧的人所執取的幻象。這裡面沒有能造作等事物，只不過是凡夫心的變異罷了。天主！就像干城中的人……』
【English Translation】 English version The Āgama Sutra Showing Self-Works, Chapter Four
At that time, the Bodhisattva Mahāsattva Vajragarbha again said to the Brahma King Lokeśvararāja: 'Lord of Gods! The mind has eight or perhaps nine aspects, which, together with ignorance (avidyā), are the cause of the world. All in the world is a manifestation of the mind and its functions (citta-dharma). These minds and their functions, along with the various faculties (indriya), undergo birth, death, and transformation due to ignorance, etc., but the fundamental mind remains firm and unmoving.'
'Lord of Gods! The conditions (hetu-pratyaya) of the world have twelve parts. Whether it is a faculty or an object, whether it is capable of producing or being produced, it is destroyed in an instant. From the Brahma world to the realm of neither perception nor non-perception (naiva-saṃjñā-nāsaṃjñāyatana), all arise from conditions. Only the Tathāgata is free from all conditions.'
'Lord of Gods! All phenomena, moving or unmoving, in the inner and outer worlds, are like a pot, whose nature is to be destroyed. Lord of Gods! The various consciousnesses (vijñāna) flow subtly and swiftly; this is the realm of the Buddha, which cannot be known or seen by worldly hermits (ṛṣi) or non-Buddhist (tīrthika) outsiders. The hermits and outsiders are entangled by love (prema) and cannot understand the differences in the aspects of the mind.'
'Lord of Gods! Suppose someone makes an effort to practice diligently, singing praises and performing sacrifices according to the Vedas (veda) to worship the gods, for a month or four months, or even for a year or a thousand years, they will be born in the Brahma realm (brahmaloka), but will eventually regress. Lord of Gods! Do you not know that the fruit obtained from practicing the three Vedas is like a banana tree, whose nature is not firm?'
'Lord of Gods, the Ghanavyūha Buddha-field (Ghanavyūha-buddhakṣetra) is the place of liberation for all the Tathāgatas, obtained from wisdom (jñāna) and meditation (dhyāna). If one desires liberation, one should practice well. Lord of Gods! Those in the Ghanavyūha Buddha-field have no worries about family or death. Their minds are not defiled by the habits of various karmas (karma), like a lotus flower emerging from water, like the sky without dust, like the sun and moon rising high, pure and without clouds. All the Buddhas constantly embrace and protect them, bathing in the stream of pure precepts (śīla), drinking the nectar of wisdom (prajñā), attaining true liberation, and crossing the shore of birth and death.'
'Lord of Gods! The various elements (dhātu), aggregates (skandha), consciousnesses (vijñāna), and other dharmas in the bodies of sentient beings are all without substance. Consciousness arises from the interaction of the eye (cakṣu) and form (rūpa), just as fire is ignited by wood. Lord of Gods! All realms change according to the deluded consciousness, like iron moving with a magnet, or like a mirage (mṛgatṛṣṇā) and a city of gandharvas (gandharva-nagara), which are illusions grasped by thirsty deer and foolish people. There is nothing that can create such things; it is merely a transformation of the mind of ordinary beings. Lord of Gods! Like the people in a dry city...'
眾往來馳騖所作見而非實，眾生之身進止云爲亦復如是，如夢中所見寤即非有。世間之人見蘊等法，覺心明照本來寂靜。天主！地等和合微塵之聚，若離於心即無所得。世間諸物可持舉等，孰非大種之所合成？譬如風痰病緣惑亂見種種物，又如起尸無能作者，世間諸法悉亦如是。汝諸佛子應勤觀察。天主！一切世間動植之物，譬如水沫共聚成形，瓶衣等想同於陽焰，苦樂諸受猶如浮泡，行如芭蕉中無有堅，識如幻事虛偽不實。天主！三界之中動不動法，同於夢境迷心所現，亦如幻事乾闥婆城但誑愚夫。若諸佛子于如是法，能正覺知心無所畏，以智慧火焚燒一切諸患因緣，即生妙樂密嚴之土。天主！一切世間皆無有相，相為繫縛、無相即解。相是心境，心境不實。真實之法是智境界，遠離眾相非心所行。天主！一切諸相是三界法，色聲等法名之為相。諸根境界一切眾生繫縛之因，若能于相而不貪著，眾縛悉除安樂自在。」
爾時寶髻菩薩摩訶薩在大眾中坐殊妙座，向金剛藏菩薩摩訶薩而作是言：「尊者于諸億佛國菩薩眾中最為上首，成最上智了所知法，無量悉檀皆已明見，在瑜祇眾能凈彼疑。善知眾生身之本起，能於一劫或一劫餘以妙音詞演而不倦。何故不為諸仁等說離諸逆順似非似因真實之法，令諸智者心凈無
【現代漢語翻譯】 現代漢語譯本：大眾往來奔波，所作所見皆非真實，眾生的身軀行動也同樣如此，如同夢中所見，醒來便不存在。世間之人所見的五蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）等法，覺悟之心明亮照耀，本來就是寂靜的。天主（Deva，神祇）啊！土地等元素和合，微小塵埃聚集而成的事物，如果離開心識，就什麼也得不到。世間萬物可以拿取舉起等，哪個不是由地、水、火、風四大種（mahābhūta，構成物質世界的四種基本元素）所合成？譬如風痰等疾病因緣，使人迷惑錯亂，見到種種事物，又如殭屍不能自己行動，世間諸法全部都是這樣。你們這些佛子應當勤奮觀察。天主啊！一切世間動植物等事物，譬如水沫聚集而成形狀，瓶子衣服等想法如同陽焰（mrigatrishna，海市蜃樓），苦樂等感受猶如水面浮泡，行為如芭蕉樹，中間沒有堅實之處，意識如幻術，虛假不真實。天主啊！三界（trayo dhātu，欲界、色界、無色界）之中，動與不動之法，如同夢境，是迷惑的心所顯現，也如幻術和乾闥婆城（Gandharva，一種虛幻的城市），只是用來欺騙愚笨的人。如果各位佛子對於這些法，能夠正確覺知，心中沒有畏懼，用智慧之火焚燒一切諸患的因緣，就能往生到妙樂密嚴國土（Ghanavyūha，佛的莊嚴凈土）。天主啊！一切世間都沒有真實的相狀，執著于相狀就會被束縛，沒有相狀就能解脫。相狀是心和境界，心和境界都不是真實的。真實的法是智慧的境界，遠離一切相狀，不是心識所能達到的。天主啊！一切諸相都是三界之法，色聲等法就叫做相狀。諸根（indriya，眼、耳、鼻、舌、身、意）的境界是一切眾生被束縛的原因，如果能對相狀不貪戀執著，一切束縛都會解除，得到安樂自在。 爾時寶髻菩薩摩訶薩（Ratnakuta Bodhisattva Mahāsattva，一位菩薩）在大眾中坐在殊勝美妙的座位上，向金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahāsattva，一位菩薩）說道：『尊者在無數佛國菩薩眾中最為上首，成就最上智慧，明瞭所知之法，無量悉檀（siddhanta，佛教術語，意為究竟的理論或結論）都已經明白見到，在瑜祇（Yogi，修行者）大眾中能夠消除他們的疑惑。善於瞭解眾生身體的本源，能夠用一劫（kalpa，極長的時間單位）或超過一劫的時間，用美妙的言辭演說而不疲倦。為什麼不為各位仁者宣說遠離一切順逆、相似與不相似因的真實之法，使各位智者的內心清凈無染呢？』
【English Translation】 English version: The masses come and go, rushing about, and what they do and see is not real. The bodies and actions of sentient beings are also like this, like what is seen in a dream, which ceases to exist upon waking. People in the world see the skandhas (skandha, the five aggregates constituting individual existence: form, feeling, perception, mental formations, and consciousness) and other dharmas (dharma, teachings), but the awakened mind shines brightly and is originally tranquil. O Deva (Deva, a deity)! Things formed by the combination of earth and other elements, the accumulation of tiny dust particles, if separated from consciousness, nothing can be obtained. Which of the things in the world that can be held up and carried is not composed of the four great elements (mahābhūta, the four basic elements constituting the material world: earth, water, fire, and wind)? For example, diseases caused by wind and phlegm cause confusion and the seeing of various things, and like a corpse that cannot act on its own, all dharmas in the world are like this. You, disciples of the Buddha, should diligently observe. O Deva! All moving and non-moving things in the world are like foam on the water, gathering to form shapes. Ideas like bottles and clothes are like mirages (mrigatrishna, mirage). Feelings of suffering and joy are like floating bubbles. Actions are like banana trees, with no firmness inside. Consciousness is like an illusion, false and unreal. O Deva! Within the three realms (trayo dhātu, the realm of desire, the realm of form, and the realm of formlessness), the moving and non-moving dharmas are like dreams, manifested by a deluded mind, and like illusions and Gandharva cities (Gandharva, a mythical city), only deceiving the foolish. If you, disciples of the Buddha, can rightly awaken to these dharmas, have no fear in your hearts, and burn away the causes and conditions of all sufferings with the fire of wisdom, you will be born in the land of Ghanavyūha (Ghanavyūha, a pure and joyful Buddha-field). O Deva! All the world has no real form. Attachment to form is bondage, and non-attachment to form is liberation. Form is the mind and its objects, and the mind and its objects are not real. The real dharma is the realm of wisdom, far from all forms, beyond the reach of the mind. O Deva! All forms are the dharmas of the three realms. Form, sound, and other dharmas are called forms. The realms of the senses (indriya, eye, ear, nose, tongue, body, and mind) are the cause of bondage for all sentient beings. If one can be without greed and attachment to forms, all bonds will be removed, and one will attain peace and freedom.' At that time, Ratnakuta Bodhisattva Mahāsattva (Ratnakuta Bodhisattva Mahāsattva, a Bodhisattva), sitting on a supremely wonderful seat in the assembly, said to Vajragarbha Bodhisattva Mahāsattva (Vajragarbha Bodhisattva Mahāsattva, a Bodhisattva): 'Venerable One, you are the foremost among the Bodhisattvas in countless Buddha-lands, having attained the highest wisdom, understanding the dharmas to be known, and clearly seeing countless siddhantas (siddhanta, ultimate theories or conclusions). In the assembly of Yogis (Yogi, practitioners), you can dispel their doubts. You are skilled in understanding the origin of the bodies of sentient beings, and you can expound with wonderful words for a kalpa (kalpa, an extremely long unit of time) or more without tiring. Why do you not speak to us, the virtuous ones, about the true dharma that is far from all favorable and unfavorable conditions, similar and dissimilar causes, so that the minds of the wise may be purified?'
疑，舍蘊因緣疾得解脫。法與非法是蘊因緣，生於此身及後身故。智慧脫苦、愛為堅縛。尊者！眾生之心因色與明、作意等緣馳散於境，其心速疾難可覺知，無明愛業以之濁亂。尊者！眾生身中種種諸法，意為先導、意最速疾、意為殊勝，隨所有法與意相應，彼法皆以意為其性，如摩尼珠顯現眾彩。如是之義仁何不說？又如眾色摩尼之寶，隨所相應種種明現。仁亦如是，具如來像住自在宮，諸佛子眾所共圍繞，亦應如是隨宜說法。」
爾時金剛藏菩薩摩訶薩言：「密嚴佛土是最寂靜、是大涅槃、是妙解脫、是凈法界，亦是智慧及以神通諸觀行者所止之處，本來常住不壞不滅，水不能濡、風不能燥，非如瓶等勤力所成尋復破壞，非諸似因及不似因之所成立。何以故？宗及諸分是不定法，諸宗及因各差別故。密嚴佛土是轉依識超分別心，非諸妄情所行之境。密嚴佛土是如來處，無始無終，非微塵生、非自性生、非樂欲生，不從摩醯首羅而生，亦非無明愛業所生，但是無功用智之所生起，出過欲界及色無色無想天中闇冥之網。密嚴佛土阿若悉檀，非因明者所量境界，亦非勝性、自在、聲論、毗陀如是等宗之所顯示，乃至於資糧位智慧之力不能照了，唯是如來十地所修清凈智境。諸仁者！一切凡夫迷於世間為業非業，我
【現代漢語翻譯】 現代漢語譯本：『疑問在於，如何捨棄五蘊（skandha，構成個體經驗的五種要素：色、受、想、行、識）的因緣，迅速獲得解脫？』法（dharma，正法）與非法（adharma，不正法）是五蘊的因緣，因為它們導致此生和後世的產生。智慧能夠使人脫離痛苦，而愛慾則是堅固的束縛。尊者！眾生的心因為色（rūpa，物質）、明（light，光明）、作意（manasikara，心理活動）等因緣而散亂于外境，他們的心快速而難以覺察，被無明（avidyā，對實相的無知）、愛（rāga，貪愛）和業（karma，行為）所擾亂。尊者！眾生身中種種諸法，以意（manas，心意）為先導，意最為快速，意最為殊勝，所有與意相應的法，都以意為其性質，就像摩尼珠（mani jewel，如意寶珠）顯現各種色彩一樣。仁者為何不宣說這樣的道理？又如各種顏色的摩尼寶珠，隨著所相應的事物而顯現出種種光明。仁者也是如此，具足如來的形象，安住在自在宮（unspecified location），被諸佛的弟子們共同圍繞，也應當這樣隨順機宜說法。』 這時，金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahāsattva，金剛藏大菩薩）說：『密嚴佛土（Ghanavyūha，密嚴凈土）是最寂靜的，是大涅槃（mahāparinirvāṇa，大般涅槃），是妙解脫，是清凈法界（dharma-dhātu，法界），也是智慧和神通等觀行者所居住的地方，本來就是常住不壞不滅的，水不能浸濕，風不能吹乾，不是像瓶子等通過努力製造而成，很快又會破壞的東西，也不是各種相似的因或不相似的因所能成立的。為什麼呢？因為宗（thesis，宗）和諸分（avayava，論證的各個部分）是不定的法，各種宗和因各有差別。密嚴佛土是轉依識（āśraya-parāvṛtti，轉依識）超越分別心（vikalpa-citta，分別心），不是各種虛妄情識所能到達的境界。密嚴佛土是如來（Tathāgata，如來）的居所，無始無終，不是由微塵（paramāṇu，極微）所生，不是由自性（prakṛti，自性）所生，不是由樂欲（chanda，意欲）所生，不是從摩醯首羅（Maheśvara，大自在天）而生，也不是由無明、愛和業所生，而是由無功用智（anābhoga-jñāna，無功用智）所生起，超越了欲界（kāma-dhātu，欲界）、色界（rūpa-dhātu，色界）和無色界（arūpa-dhātu，無色界）以及無想天（asaṃjñā-deva，無想天）中的黑暗之網。密嚴佛土是阿若悉檀（ājñāsiddhānta，教義），不是因明（hetu-vidyā，因明學）學者所能測量的境界，也不是勝性論（Sāṃkhya，數論）、自在論（unspecified philosophical school）、聲論（Śabda，聲明論）、吠陀（Veda，吠陀）等宗派所能顯示的，乃至資糧位（sambhāra-avasthā，資糧位）的智慧之力也不能照見，唯有如來十地（daśa-bhūmi，十地）所修的清凈智慧才能達到。諸位仁者！一切凡夫迷惑於世間的業和非業，我』
【English Translation】 English version: 『The question is, how can one abandon the causes and conditions of the skandhas (skandha, the five aggregates constituting individual experience: form, feeling, perception, mental formations, and consciousness) and quickly attain liberation?』 Dharma (dharma, the true law) and adharma (adharma, the untrue law) are the causes and conditions of the skandhas, because they lead to the arising of this life and future lives. Wisdom can free one from suffering, while craving is a strong bond. Venerable one! The minds of sentient beings are scattered among external objects due to causes and conditions such as rūpa (rūpa, form), light (light), and manasikara (manasikara, mental activity). Their minds are quick and difficult to perceive, and are disturbed by avidya (avidyā, ignorance of reality), rāga (rāga, craving), and karma (karma, action). Venerable one! Among the various dharmas in the bodies of sentient beings, mind (manas, mind) is the leader, mind is the fastest, and mind is the most excellent. All dharmas that are associated with mind take mind as their nature, just as a mani jewel (mani jewel, wish-fulfilling jewel) manifests various colors. Why do you not speak of such a principle? Furthermore, just as mani jewels of various colors manifest various lights according to what they are associated with, so too are you, possessing the image of the Tathāgata, dwelling in the Palace of Freedom (unspecified location), surrounded by the disciples of all Buddhas, and you should also preach the Dharma according to what is appropriate.』 At that time, Vajragarbha Bodhisattva Mahāsattva (Vajragarbha Bodhisattva Mahāsattva, Vajragarbha Great Bodhisattva) said: 『Ghanavyūha (Ghanavyūha, Dense Array Pure Land) is the most tranquil, it is the mahāparinirvāṇa (mahāparinirvāṇa, great nirvana), it is wonderful liberation, it is the pure dharma-dhātu (dharma-dhātu, the realm of dharma), and it is also the place where those who practice contemplation, such as wisdom and supernatural powers, reside. It is originally permanent, indestructible, and imperishable. Water cannot wet it, wind cannot dry it. It is not like a bottle or other things that are made through effort and are quickly destroyed. It is not established by various similar or dissimilar causes. Why? Because the thesis (thesis) and its parts (avayava, parts of the argument) are uncertain dharmas, and various theses and causes are different. Ghanavyūha is the āśraya-parāvṛtti (āśraya-parāvṛtti, transformation of the basis) that transcends the vikalpa-citta (vikalpa-citta, discriminating mind), and it is not a realm that can be reached by various deluded emotions. Ghanavyūha is the abode of the Tathāgata (Tathāgata, Thus Come One), without beginning or end. It is not born from paramāṇu (paramāṇu, atoms), not born from prakṛti (prakṛti, nature), not born from chanda (chanda, desire), not born from Maheśvara (Maheśvara, Great Lord), and not born from ignorance, craving, and karma, but is born from anābhoga-jñāna (anābhoga-jñāna, non-conceptual wisdom), surpassing the dark net of the kāma-dhātu (kāma-dhātu, desire realm), the rūpa-dhātu (rūpa-dhātu, form realm), and the arūpa-dhātu (arūpa-dhātu, formless realm), as well as the asaṃjñā-deva (asaṃjñā-deva, non-perceptual heaven). Ghanavyūha is ājñāsiddhānta (ājñāsiddhānta, doctrine), not a realm that can be measured by scholars of hetu-vidyā (hetu-vidyā, logic), nor can it be revealed by schools such as Sāṃkhya (Sāṃkhya, Samkhya), (unspecified philosophical school), Śabda (Śabda, sound philosophy), or the Veda (Veda, Vedas). Even the power of wisdom in the sambhāra-avasthā (sambhāra-avasthā, stage of accumulation) cannot illuminate it; only the pure wisdom cultivated in the ten bhūmis (daśa-bhūmi, ten grounds) of the Tathāgata can reach it. Noble ones! All ordinary beings are deluded about the karma and non-karma of the world, I』
今當說業非業義，令諸定者獲于安樂。」即說偈言：
「內外一切物， 所見唯自心， 眾生心二性， 能取及所取。 心體有二門， 即心見眾物， 凡夫性迷惑， 于自不能了。 所見眾境界， 皆是自所為， 瓶等相現前， 求之悉無體。 諸仙智微劣， 不能明瞭知， 舍于真實理， 而行分別路。 是心有二性， 如鏡含眾像， 亦如水現月， 翳者見毛輪。 毛輪瓔珞珠， 此皆無所有， 但從病翳眼， 若斯而顯現。 瓶衣皆自識， 眾生亦復然， 虛妄計著人， 不知恒執取。 眾生及瓶等， 種種諸形相， 內外雖不同， 一切從心起。 此密嚴妙定， 非余之所有， 若有能修行， 生於眾福地。 或生欲自在， 及以色界天， 乃至無想宮， 阿迦尼吒處， 空識無所有， 非想非非想， 如是諸地中， 漸次除貪慾。 住彼非究竟， 尋來生密嚴， 佛子眾圍繞， 自在而遊戲。 汝應修此定， 何爲著親屬， 眷屬相羈縛， 輪迴生死因。 男女相耽愛， 精血共和合， 如蟲生臭泥， 此中生亦爾。 九月或十月， 諸根漸成就， 時至出母胎， 譬如
【現代漢語翻譯】 現代漢語譯本：現在我將要講述業與非業的真義，使那些修習禪定的人獲得安樂。我將用偈語來說明： 『內外一切事物，所見都只是自己的心；眾生的心具有二重性，能取（能認知的主體）和所取（被認知的客體）。 心的本體具有兩個門徑，即通過心來觀察萬物。凡夫的本性迷惑顛倒，不能認識自己。 所見的一切境界，都是自己所造作的。比如瓶子等物顯現在眼前，但追究它們的實體，卻一無所有。 那些仙人的智慧淺薄，不能明白了知這個道理，捨棄真實的理，而走上分別的道路。 這心具有二重性，就像鏡子能映照出各種影像，也像水面能顯現月亮，患有眼翳的人會看到毛輪。 毛輪、瓔珞、寶珠，這些實際上都是不存在的，只是因為患有眼翳，才會顯現出來。 瓶子、衣服都是自己的意識所認知，眾生也是如此。虛妄地執著這些事物的人，不知道自己一直都在執取。 眾生以及瓶子等等，種種不同的形狀和樣貌，內外雖然不同，但一切都從心中生起。 這種密嚴的微妙禪定，不是其他禪定所能比擬的。如果有人能夠修行這種禪定，就會生於眾多福地。 或者生於欲自在天，以及色界天，乃至無想宮，阿迦尼吒天（Akanistha，色界頂天）， 空無邊處天、識無邊處天、無所有處天、非想非非想處天，在這些不同的境界中，逐漸去除貪慾。 住在這些地方並非究竟，最終還會來到密嚴凈土，被佛的弟子們圍繞，自在地遊戲。 你應該修習這種禪定，為何還要執著于親屬呢？眷屬的相互羈絆，是輪迴生死的根源。 男女之間相互貪戀，精血混合在一起，就像蟲子生在臭泥中一樣，生命的產生也是如此。 經過九個月或十個月，諸根逐漸發育成熟，時機一到就從母胎中出來，就像……』
【English Translation】 English version: Now I will explain the meaning of karma and non-karma, so that those who practice meditation may obtain peace and happiness.' Then he spoke in verse: 'All things, internal and external, What is seen is only one's own mind, The minds of sentient beings have two natures, The ability to grasp and what is grasped. The essence of mind has two gates, That is, the mind sees all things, The nature of ordinary people is deluded, And they cannot understand themselves. All the realms that are seen, Are all created by oneself, When objects such as jars appear, Seeking their substance, there is nothing to be found. The wisdom of the sages is weak and inferior, And they cannot clearly understand, Abandoning the true principle, And walking the path of discrimination. This mind has two natures, Like a mirror containing all images, Also like water reflecting the moon, Those with cataracts see hairy wheels. Hairy wheels, necklaces, and jewels, All of these are non-existent, But only appear from diseased eyes, Thus they manifest. Jars and clothes are all recognized by one's own consciousness, Sentient beings are also like this, Those who falsely cling to things, Do not know that they are constantly grasping. Sentient beings and jars, etc., All kinds of shapes and forms, Although different internally and externally, All arise from the mind. This secret and sublime samadhi, Is not possessed by others, If one can practice it, One will be born in many blessed lands. Or be born in the Paranirmitavasavartin heaven (desire realm heaven), And the form realm heavens, Even the Asanjnasattva (realm of non-perception), Akanistha (Akanistha, the highest heaven in the realm of form), The sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, In these various realms, Gradually removing greed and desire. Dwelling there is not ultimate, Eventually returning to be born in Ghanavyuha (密嚴凈土), Surrounded by the Buddha's disciples, Freely playing and enjoying. You should practice this samadhi, Why are you attached to relatives? The entanglement of family members, Is the cause of samsara (輪迴) and birth and death. Men and women indulging in mutual love, Essence and blood mixing together, Like worms born in foul mud, Birth in this way is also like that. After nine or ten months, The organs gradually mature, When the time comes, one emerges from the mother's womb, like...'
蟲蠕動。 從此而長大， 乃至心了知， 我觀諸眾生， 生生悉如此， 父母無有數， 妻子亦復然， 一切諸世間， 無處不周遍。 譬如石女人， 夢己忽生子， 捧對方歡樂， 尋又見其亡。 悲哀不自勝， 忽然從睡覺， 不見有其子， 初生及后終。 又夢山川中， 田野村城邑， 人眾悉充滿， 共營諸業務， 彼此互相見， 猶如世所為， 及從於睡覺， 一切皆非有。 復有多欲人， 夢瞻于女色， 姿容極姝麗， 服玩皆珍綺， 在夢極歡娛， 覺已即無見， 一切世間事， 當知悉如是。 王位及軍旅， 父母等宗親， 但誑于凡夫， 體性皆非實。 汝于如是定， 何故不勤修？ 無量諸聲聞， 獨覺及菩薩， 在於空閑處， 山林恒寂靜， 或住于乳海， 及以摩羅延， 須彌與臏陀， 摩醯因陀羅， 雞羅婆利師， 乃至雪山等， 或在劫波樹， 波利耶多羅， 拘鞞羅樹下， 半柱婆羅上， 食閻浮果味， 及諸不死食， 具足諸神通， 而常修此觀。 過去未來世， 常坐于蓮花， 結跏身不動， 正定恒觀察。 諸根善調攝， 不散於眾境，
【現代漢語翻譯】 現代漢語譯本 蟲子蠕動。 從此生長長大，乃至心智了知， 我觀察所有眾生，生生世世都如此， 父母的數量數不清，妻子兒女也一樣， 一切世間，沒有哪個地方不遍佈。 譬如石頭的女人，夢見自己忽然生了孩子， 捧著對方歡喜快樂，隨即又看見孩子死去。 悲哀得不能自已，忽然從睡夢中醒來， 看不見自己的孩子，無論是初生還是後來的死亡。 又夢見山川之中，田野鄉村和城邑， 人眾都充滿其中，共同經營各種事務， 彼此互相看見，就像世間所做的那樣， 等到從睡夢中醒來，一切都沒有。 又有很多貪慾的人，夢見觀看女色， 姿容極其美麗，服飾玩物都很珍貴華麗， 在夢中極其歡娛，醒來后就什麼也看不見， 一切世間的事情，應當知道都像這樣。 王位和軍隊，父母等親屬， 只不過是欺騙凡夫俗子，其本體都不是真實的。 你對於這樣的禪定，為什麼不勤奮修習？ 無量的聲聞（Sravaka，聽聞佛法而修行的弟子），獨覺（Pratyekabuddha，不依師教，自己覺悟的修行者）和菩薩（Bodhisattva，立志成佛，普度眾生的修行者）， 在空閑的地方，山林總是寂靜的， 或者住在乳海，以及摩羅延（Marayan，印度教神祇）， 須彌山（Sumeru，佛教宇宙觀中的中心山）和臏陀山（Bindu，山名），摩醯因陀羅山（Mahendra，山名）， 雞羅婆利師山（Kilaparishi，山名），乃至雪山等， 或者在劫波樹（Kalpa tree，能滿足人們願望的神樹），波利耶多羅樹（Parijata，天界之樹）， 拘鞞羅樹下（Kuvera，增長天王），半柱婆羅上（Bala，力量）， 吃閻浮果的味道（Jambudvipa，一種果實），以及各種不死之食， 具足各種神通，而常常修習這種觀想。 過去未來世，常常坐在蓮花上， 結跏趺坐身體不動，以正定恒常觀察。 各種根（感官）都很好地調伏攝持，不散亂于各種境界。
【English Translation】 English version Worms wriggle. From this they grow up, until their minds understand, I observe all sentient beings, life after life, all are like this, Parents are countless, wives and children are also the same, All the worlds, there is nowhere not pervaded. For example, a stone woman dreams that she suddenly has a child, Holding the child, she is happy and joyful, but then sees the child die. Grief-stricken beyond measure, she suddenly wakes up from her sleep, She cannot see her child, neither its birth nor its death. Again, she dreams of mountains and rivers, fields, villages, and cities, The people are all filled within, jointly managing various affairs, They see each other, just as the world does, And when they wake up from their sleep, everything is non-existent. Again, there are many lustful people who dream of gazing at female beauty, Her appearance is extremely beautiful, her clothes and ornaments are all precious and gorgeous, In the dream, they are extremely happy and joyful, but after waking up, they see nothing, All worldly affairs, you should know, are all like this. Kingship and armies, parents and relatives, Are merely deceiving ordinary people, their essence is not real. Why do you not diligently cultivate such samadhi (meditative state)? Countless Sravakas (disciples who learn and practice the Dharma), Pratyekabuddhas (those who attain enlightenment on their own, without a teacher) and Bodhisattvas (beings who aspire to achieve Buddhahood to liberate all beings), In secluded places, the mountains and forests are always quiet, Or they dwell in the Milk Ocean, and Marayan (Hindu deity), Mount Sumeru (the central mountain in Buddhist cosmology) and Mount Bindu (mountain name), Mount Mahendra (mountain name), Mount Kilaparishi (mountain name), and even the Snowy Mountains, etc., Or under the Kalpa tree (wish-fulfilling tree), Parijata (heavenly tree), Under the Kuvera tree (god of wealth), on the half-pillar of Bala (strength), Eating the flavor of Jambudvipa fruit (a type of fruit), and various immortal foods, Endowed with various supernatural powers, and constantly cultivate this contemplation. In the past and future lives, they often sit on a lotus flower, Sitting in the lotus position, their bodies do not move, constantly observing with right samadhi. All the senses are well-controlled and restrained, not scattered in various realms.
譬如象得鉤， 離欲而三昧。 世間若出世， 一切諸定中， 佛定凈無垢， 貪愛皆除遣， 遍處無色定， 無想等禪中。 見日月蓮花， 水火虛空相， 若離是分別， 其心不動搖， 即於三昧中， 見無量諸佛， 一時共舒手， 以水灌其頂。 如是入佛地， 一切皆明覺， 具足眾色身， 隨宜而普現， 力通諸自在， 三昧陀羅尼， 如是等功德， 莫不皆成就。 分析于諸色， 乃至觀微塵， 自性無所有， 譬如彪兔角， 無分無分者， 蘊有蘊亦然， 同於幻所作， 一切皆如是。 此中無業果， 亦無作業人， 無能作世間， 設有非能作。 能作待于作， 何名能作人？ 此言成過失， 說者非清凈。 若謂云何有， 水輪與地輪， 及眾生世間， 次第而安布， 諸趣各差別， 彼此互往來？ 誰復作諸根， 隨情取于境？ 此等皆分別， 展轉而變異， 同於乳酪酥， 如是生住滅。 若業若非業， 於斯生妄計， 定者常觀此， 如夢與干城。 眾生無始來， 戲論所熏習， 生起于分別， 種種眾過咎。 諸根猶如幻， 境界同於夢， 能作
【現代漢語翻譯】 現代漢語譯本 譬如大象被鉤子控制，修行者通過離欲達到三昧（Samadhi，禪定）。 無論是世間還是出世間的禪定，一切禪定之中， 佛的禪定清凈無垢，能夠去除貪愛， 包括遍處定（Kasina Samadhi）、無色定（Arupa Samadhi），以及無想定等禪定。 即使見到日月、蓮花，水火、虛空等現象， 如果能夠遠離這些分別念，內心不動搖， 就能在三昧（Samadhi，禪定）中，見到無量諸佛， 他們同時伸出手，用凈水灌注你的頭頂。 這樣就能進入佛的境界，一切都變得明瞭覺悟， 具足各種莊嚴的色身，隨順眾生的根器而普遍顯現， 擁有力量、神通和自在，以及三昧（Samadhi，禪定）和陀羅尼（Dharani，總持）， 像這樣的功德，沒有不能成就的。 分析各種色法，乃至觀察微塵， 它們的自性都是空無所有的，就像兔子的角一樣， 沒有最小的組成部分，也沒有能分割這些部分的分割者，五蘊（Skandha）的存在也是如此， 都如同幻術所變現的一樣，一切都是如此。 這裡面沒有業和果報，也沒有造業的人， 沒有能夠創造世界的力量，即使有，也不是真實存在的。 能作者依賴於所作，那麼憑什麼稱之為能作人呢？ 這種說法是錯誤的，說這種話的人心不清凈。 如果有人問，那麼水輪、地輪， 以及眾生世間，是如何次第安排佈置的呢？ 各個趣向（Gati）之間為何有差別，彼此之間如何互相往來呢？ 又是誰創造了諸根（Indriya），使它們能夠隨順情慾去獲取外境呢？ 這些都是分別念，輾轉變化而產生的， 如同牛奶變成乳酪再變成酥油一樣，都是生住滅的過程。 如果對業和非業產生虛妄的計較， 修禪定的人應該經常觀察這些，如同夢境和海市蜃樓一樣虛幻不實。 眾生從無始以來，受到戲論的熏習， 從而生起各種分別念，產生種種過失。 諸根（Indriya）猶如幻術，境界如同夢境， 能作者也是虛幻的。
【English Translation】 English version Just as an elephant is controlled by a hook, a practitioner attains Samadhi (concentration) by detachment from desires. Whether it is worldly or otherworldly Samadhi (concentration), among all concentrations, The Buddha's Samadhi (concentration) is pure and without defilement, capable of removing greed and love. Including Kasina Samadhi (concentration on objects), Arupa Samadhi (formless concentration), and Samadhi (concentration) without thought. Even if one sees the sun, moon, lotus flowers, water, fire, or the appearance of emptiness, If one can stay away from these discriminations and the mind does not waver, Then in Samadhi (concentration), one can see countless Buddhas, They simultaneously extend their hands and pour pure water on your head. In this way, one can enter the realm of the Buddha, and everything becomes clear and enlightened, Possessing various majestic forms, universally appearing according to the capacities of sentient beings, Having power, supernatural abilities, and freedom, as well as Samadhi (concentration) and Dharani (total retention), Such merits as these, there is nothing that cannot be achieved. Analyzing various forms, even observing dust particles, Their nature is empty and without substance, just like a rabbit's horn, There is no smallest component, nor is there a divider who can divide these components. The existence of the five Skandhas (aggregates) is also like this, All are like illusions created by magic, everything is like this. Herein there is no karma and retribution, nor is there a karma-maker, There is no power to create the world, even if there is, it is not real. The creator depends on the created, so why call it the creator? This statement is wrong, and the person who says this is not pure in heart. If someone asks, then how are the water wheel, earth wheel, And the world of sentient beings arranged and laid out in order? Why are there differences between the various Gatis (destinations), and how do they travel back and forth to each other? And who created the Indriyas (organs), so that they can follow desires to obtain external objects? These are all discriminations, produced by transformation and change, Just like milk turning into cheese and then into ghee, all are processes of birth, dwelling, and extinction. If one has false calculations about karma and non-karma, Those who practice Samadhi (concentration) should always observe these, like dreams and mirages, unreal and false. Sentient beings, from beginningless time, have been influenced by playful discussions, Thus arising various discriminations, producing various faults. The Indriyas (organs) are like illusions, the realms are like dreams, The creator is also illusory.
作及業， 定者不分別。 智慧微劣者， 妄生諸惡見， 計有于能作， 作一切世間。 或謂摩尼珠， 金銀等眾礦， 鳥獸色差別， 刺端纖以利， 此等誰所為？ 當知無作者。 世間非勝性， 微塵等緣作， 亦非無有因， 自然而得有。 惑心妄計者， 不知其體性， 為業為非業， 如是而分別。 如毒入于乳， 隨變與相應， 諸法亦復然， 分別常俱起。 法性非是生， 亦非是滅壞， 惑者不能了， 種種異分別。 定者應觀察， 世間唯積聚， 若業若非業， 於此勿思惟。 諸趣互來往， 譬如於日月， 在空無所依， 隨風而運轉。 業性甚微隱， 密嚴者能見， 修行觀行人， 不為其所縛。 譬如火燒木， 須臾作灰燼， 智火焚業薪， 當知亦如是。 又如燈破闇， 一念盡無餘， 諸業之闇冥， 多劫所熏聚， 牟尼智燈照， 剎那悉除滅。」
大乘密嚴經分別觀行品第五
爾時金剛藏菩薩摩訶薩復告大眾：「諸仁者！譬如有人在空閑地，以泥瓦草木葺之成宇，既而諦觀一一物中無舍可得。又如多指共合成拳，離指求拳即無所有。軍徒車乘城邑山林瓶衣等物，
【現代漢語翻譯】 現代漢語譯本： 作和業，證悟者不會分別。 智慧淺薄的人，妄生各種錯誤的見解， 認為存在能作者，創造一切世間。 或者說摩尼寶珠（Mani jewel，一種寶珠），金銀等各種礦物， 鳥獸顏色的差別，刺的末端細小而鋒利， 這些是誰製造的呢？應當知道沒有作者。 世間不是勝性（勝性，Shengxing，音譯自梵文Prakrti，意為自性、本原），由微塵等因緣和合而成， 也不是沒有原因，自然而然產生的。 迷惑的人妄加猜測，不知道它的本體性質， 對於什麼是業，什麼不是業，這樣來分別。 如同毒藥進入牛奶，隨著變化而相應， 諸法也是這樣，分別心常常一起生起。 法的本性不是生，也不是滅壞， 迷惑的人不能瞭解，種種不同的分別。 證悟者應當觀察，世間只是積聚， 對於業或者非業，不要在此思惟。 眾生在各道中互相來往，譬如日月， 在空中沒有依靠，隨著風而運轉。 業的性質非常微細隱秘，密嚴者才能看見， 修行觀行的人，不會被它所束縛。 譬如火燃燒木頭，一會兒就變成灰燼， 智慧之火焚燒業的柴薪，應當知道也是這樣。 又如燈破除黑暗，一念之間全部消滅， 諸業的黑暗，多劫以來薰染積聚， 牟尼（Muni，聖者）的智慧之燈照耀，剎那間全部消除滅盡。
《大乘密嚴經》分別觀行品第五
這時，金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahasattva）又告訴大眾：『諸位仁者！譬如有人在空曠的地方，用泥瓦草木建造房屋，然後仔細觀察每一件東西，都找不到房屋的實體。又如多個手指共同合成拳頭，離開手指去尋找拳頭，就什麼也沒有。軍隊、車乘、城邑、山林、瓶子、衣服等事物，
【English Translation】 English version: Action and karma, the realized do not differentiate. Those with weak wisdom, falsely generate various evil views, Believing there is a creator, creating all the world. Or saying that Mani jewels (Mani jewel, a type of jewel), gold, silver, and various minerals, The differences in colors of birds and beasts, the tips of thorns being fine and sharp, Who made these? It should be known there is no creator. The world is not Prakrti (Prakrti, meaning nature, origin), made by the aggregation of atoms and other causes, Nor is it without cause, arising naturally. Confused minds make wild guesses, not knowing its essential nature, Thus distinguishing between what is karma and what is not karma. Like poison entering milk, changing accordingly, All dharmas are also like this, discrimination constantly arises together. The nature of dharma is neither birth nor destruction, The confused cannot understand, making various different distinctions. The realized should observe that the world is only an accumulation, Regarding karma or non-karma, do not contemplate on this. Beings come and go in various realms, like the sun and moon, Relying on nothing in the sky, revolving with the wind. The nature of karma is very subtle and hidden, only the closely guarded can see it, Those who practice contemplation, are not bound by it. For example, fire burns wood, turning it to ashes in an instant, The fire of wisdom burns the firewood of karma, it should be known it is also like this. Also, like a lamp dispelling darkness, completely eliminating it in a single thought, The darkness of all karmas, accumulated and influenced over many kalpas, The light of Muni's (Muni, a sage) wisdom shines, instantly eliminating and extinguishing everything.
The Mahayana密嚴經 (Mahayana Ghanavyuha Sutra), Chapter 5: Distinguishing Contemplation and Practice
At that time, Vajragarbha Bodhisattva Mahasattva again addressed the assembly: 'Virtuous ones! For example, if someone in an empty place, uses mud, tiles, grass, and wood to build a house, and then carefully observes each item, they cannot find the substance of the house. Also, like multiple fingers joining together to form a fist, seeking the fist apart from the fingers, there is nothing to be found. Armies, vehicles, cities, mountains, forests, bottles, clothes, and other things,
一切皆是和合所成，智者觀之悉如夢事。凡夫身宅亦復如是，諸界積集譬如高山，危脆不安同於朽屋，不生不滅非自非他，如乾闥婆城、如影如雲、如陽焰如繢像，雖可現睹性常清凈，遠離一切有無分別。如盲與跛相假而行無決定性，乃至分析至於微塵，但有空名都無實物。若諸定者作是思惟，即於色聲等法不生覺念。離覺念已心得休息，泰然解脫不受諸有，常樂修行甚深禪定。諸天仙等端正女人而來供養，如觀夢事不生染著。身雖在此，諸仙外道持咒之人乃至梵天不能見頂。是人不久生摩尼寶藏宮殿之中，遊戲神通具諸功德。此觀行法是大心者所行境界，仁應速發廣大之心，大心之人疾得生於光明宮殿，離諸貪慾瞋恚愚癡，乃至當詣密嚴佛土。此土廣博微妙寂靜，無諸老死衰惱之患，遠離眾相非識所行。妄計之人所不能得。諸仁者！此土清凈觀行所居，若懷希仰當勤修習，斷貪瞋癡離我我所。何以故？貪等煩惱取諸境界，若取于境即三覺生。如有女人端正可喜，有多欲者見已生著欲心迷亂，若行若坐飲食睡眠，專想思惟更無餘念。彼女容相常現於心，此心即為境界淤泥之所濁亂，是故於境不應貪著。諸仁者！譬如有人見牛鹿山羊有角之獸，即于彪兔生無角解；若使不見牛等有角，于彪兔等決定不生無角之見。世間妄
【現代漢語翻譯】 現代漢語譯本：一切事物都是因緣和合而成的，有智慧的人觀察它們，都像夢境一樣虛幻不實。凡夫的身體和住所也是如此，由各種元素聚集而成，就像高山一樣。但它們是危險而脆弱的，像朽壞的房屋一樣。它們不生不滅，既不是自身產生，也不是由他物產生，就像乾闥婆城（海市蜃樓）、影子、雲彩、陽光下的塵埃、繪畫一樣，雖然可以看見，但其本性始終是清凈的，遠離一切有和無的分別。就像盲人和跛子互相依靠才能行走一樣，沒有決定性，甚至分析到最小的微塵，也只有空洞的名稱，沒有真實的物體。如果修習禪定的人這樣思考，就不會對色、聲等法產生執著的念頭。離開執著的念頭后，心就能得到休息，安然解脫，不再受各種存在的束縛，經常快樂地修行甚深的禪定。諸天、仙人等美麗的女子前來供養，也像觀看夢境一樣，不會產生染著。身體雖然在這裡，但諸仙、外道、持咒之人，甚至梵天，都無法看見他的頭頂。這個人不久就會生在摩尼寶藏宮殿之中，遊戲神通，具備各種功德。這種觀行方法是大心（菩提心）的人所修行的境界，你們應該儘快發起廣大的心，有大心的人很快就能生在光明宮殿，遠離各種貪慾、瞋恚、愚癡，甚至可以到達密嚴佛土（佛教中一個清凈的佛土）。這個佛土廣闊、微妙、寂靜，沒有衰老、死亡、衰敗、煩惱的痛苦，遠離各種表象，不是意識所能達到的。虛妄執著的人無法到達。諸位！這個佛土是清凈觀行者所居住的地方，如果心懷希望，就應當勤奮修習，斷除貪婪、嗔恨、愚癡，遠離對『我』和『我的』的執著。為什麼呢？因為貪婪等煩惱會抓住各種境界，如果抓住境界，就會產生三種覺知（苦覺、樂覺、舍覺）。例如，如果有一個女人端莊美麗，令人喜愛，一個貪慾很重的人看見她后，就會產生迷亂的慾望，無論是行走、坐著、飲食、睡覺，都只會專注地想著她，沒有其他的念頭。她的容貌常常出現在心中，這顆心就被境界的淤泥所污染，所以不應該貪戀境界。諸位！譬如有人看見牛、鹿、山羊等有角的動物，就會認為兔子沒有角；如果沒見過牛等有角的動物，就不會認為兔子沒有角。世間的虛妄 English version: All things are the result of causes and conditions coming together. The wise, observing them, see them all as illusory like dreams. The bodies and dwellings of ordinary people are also like this, accumulated from various elements, like high mountains. But they are dangerous and fragile, like decaying houses. They neither arise nor cease, neither from themselves nor from others, like Gandharva cities (mirages), shadows, clouds, the heat haze, and painted images. Although they can be seen, their nature is always pure, far from all distinctions of existence and non-existence. Just as the blind and the lame rely on each other to walk, there is no fixed nature, and even when analyzed down to the smallest dust particles, there are only empty names, with no real substance. If those in meditation think in this way, they will not give rise to clinging thoughts towards forms, sounds, and other phenomena. Having abandoned clinging thoughts, the mind can rest, peacefully liberated, no longer subject to the bonds of existence, constantly and joyfully practicing profound meditation. Gods, celestial beings, and beautiful women come to make offerings, but like watching a dream, no attachment arises. Although the body is here, the celestial beings, heretics, mantra practitioners, and even Brahma cannot see the crown of his head. This person will soon be born in a palace of Mani treasures, playing with supernatural powers, possessing all kinds of merits. This method of contemplation is the realm of practice for those with great minds (Bodhi-mind). You should quickly generate a vast mind. Those with great minds will quickly be born in a palace of light, free from all greed, hatred, and delusion, and will even reach the Pure Land of Akanistha (a pure Buddha-land in Buddhism). This land is vast, subtle, and peaceful, free from the suffering of old age, death, decay, and affliction, far from all appearances, beyond the reach of consciousness. Those who cling to delusions cannot attain it. Noble ones! This land is the dwelling place of pure contemplation. If you cherish hope, you should diligently practice, cutting off greed, hatred, and delusion, and abandoning attachment to 'I' and 'mine.' Why? Because greed and other afflictions grasp at various objects. If one grasps at objects, then three kinds of feelings arise (feelings of suffering, pleasure, and indifference). For example, if there is a woman who is dignified, beautiful, and pleasing, a person with strong desires, upon seeing her, will give rise to confused desires. Whether walking, sitting, eating, or sleeping, they will only focus on thinking about her, with no other thoughts. Her appearance constantly appears in their mind, and this mind is polluted by the mud of objects. Therefore, one should not be greedy for objects. Noble ones! For example, if someone sees horned animals such as cows, deer, and goats, they will conclude that rabbits have no horns; if they have never seen horned animals such as cows, they will definitely not conclude that rabbits have no horns. The delusions of the world
【English Translation】 English version: All things are the result of causes and conditions coming together. The wise, observing them, see them all as illusory like dreams. The bodies and dwellings of ordinary people are also like this, accumulated from various elements, like high mountains. But they are dangerous and fragile, like decaying houses. They neither arise nor cease, neither from themselves nor from others, like Gandharva cities (mirages), shadows, clouds, the heat haze, and painted images. Although they can be seen, their nature is always pure, far from all distinctions of existence and non-existence. Just as the blind and the lame rely on each other to walk, there is no fixed nature, and even when analyzed down to the smallest dust particles, there are only empty names, with no real substance. If those in meditation think in this way, they will not give rise to clinging thoughts towards forms, sounds, and other phenomena. Having abandoned clinging thoughts, the mind can rest, peacefully liberated, no longer subject to the bonds of existence, constantly and joyfully practicing profound meditation. Gods, celestial beings, and beautiful women come to make offerings, but like watching a dream, no attachment arises. Although the body is here, the celestial beings, heretics, mantra practitioners, and even Brahma cannot see the crown of his head. This person will soon be born in a palace of Mani treasures, playing with supernatural powers, possessing all kinds of merits. This method of contemplation is the realm of practice for those with great minds (Bodhi-mind). You should quickly generate a vast mind. Those with great minds will quickly be born in a palace of light, free from all greed, hatred, and delusion, and will even reach the Pure Land of Akanistha (a pure Buddha-land in Buddhism). This land is vast, subtle, and peaceful, free from the suffering of old age, death, decay, and affliction, far from all appearances, beyond the reach of consciousness. Those who cling to delusions cannot attain it. Noble ones! This land is the dwelling place of pure contemplation. If you cherish hope, you should diligently practice, cutting off greed, hatred, and delusion, and abandoning attachment to 'I' and 'mine.' Why? Because greed and other afflictions grasp at various objects. If one grasps at objects, then three kinds of feelings arise (feelings of suffering, pleasure, and indifference). For example, if there is a woman who is dignified, beautiful, and pleasing, a person with strong desires, upon seeing her, will give rise to confused desires. Whether walking, sitting, eating, or sleeping, they will only focus on thinking about her, with no other thoughts. Her appearance constantly appears in their mind, and this mind is polluted by the mud of objects. Therefore, one should not be greedy for objects. Noble ones! For example, if someone sees horned animals such as cows, deer, and goats, they will conclude that rabbits have no horns; if they have never seen horned animals such as cows, they will definitely not conclude that rabbits have no horns. The delusions of the world
見悉亦如是，妄有所得起有分別，后求其體不可得故，便言諸法決定是無。乃至未離分別之心，常生如是不平等覺。諸仁者！應以智慧審諦觀察，心之所行一切境界，皆如妄計見牛兔等。若諸佛子作如是觀，隨其意樂或生人中為轉輪王，有大威力騰空來往；或生日月星宿之宮，四天王天、三十三天、夜摩天、兜率陀天，乃至自在天主摩尼藏殿；或生色界梵身等天，修行定者十梵之處：無煩、無熱、善見、善現、阿迦尼吒、空處、識處、無所有處、非想非非想處。住于彼已漸除貪慾，從此而生清凈佛土，常游妙定至真解脫。」
爾時金剛藏菩薩摩訶薩復說偈言：
「如因瓶破， 而成於瓦， 剎那各別， 恒是無常。 因種生芽， 芽生種壞。 又如陶匠， 以泥作瓶， 泥是奢摩， 瓶如其色。 若復兼用， 余色泥作， 火燒熟已， 各雜色生。 箭竹生蔥， 角生於蒜， 不凈之處， 蠅生於蟲。 世間之中， 有果似因， 或有諸物， 不似因者， 皆因變壞， 而有果生。 微塵等因， 體不變壞， 不應妄作， 如是分別。 無能作我， 內我勝我， 亦無我意， 境界諸根。 和合為因， 而生於識。 智者方便，
【現代漢語翻譯】 現代漢語譯本： 見解和理解也同樣如此，虛妄地認為有所得，從而產生分別心。之後再去探求其本體，卻無法得到，於是就說一切法都是絕對的空無。乃至沒有脫離分別之心，就會常常產生這樣不平等的覺悟。各位仁者！應該用智慧仔細地觀察，心所運作的一切境界，都像是虛妄地想像看到牛和兔子等幻象。如果各位佛子這樣觀想，隨著他們的意願，或者轉生到人間成為轉輪王（Chakravartin，擁有統治世界的理想明君），擁有巨大的威力，能夠騰空來往；或者轉生到日月星宿的宮殿，四天王天（Cāturmahārājika-deva，佛教神話中位於須彌山山腰的四位天王所居住的宮殿）、三十三天（Trāyastriṃśa，佛教神話中位於須彌山頂的天界，由帝釋天統治）、夜摩天（Yāmadeva，佛教欲界六天中的第三天）、兜率陀天（Tuṣita，佛教欲界六天中的第四天），乃至自在天主（Īśvara，佛教中最高的神）的摩尼藏殿；或者轉生到**梵身等天，修行禪定者所居住的十梵之處：無煩天（Avṛha）、無熱天（Atapa）、善見天（Sudṛśa）、善現天（Sudarśana）、阿迦尼吒天（Akaniṣṭha）、空無邊處天（Ākāśānantyāyatana）、識無邊處天（Vijñānānantyāyatana）、無所有處天（Ākiṃcanyāyatana）、非想非非想處天（Naivasaṃjñānāsaṃjñāyatana）。住在那裡之後，逐漸去除貪慾，從此而轉生到清凈的佛土，常常遊歷于微妙的禪定之中，達到真正的解脫。
這時，金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahāsattva，一位偉大的菩薩）又說偈頌：
『就像因為瓶子破碎，變成了瓦片，每個剎那都在變化，永遠都是無常的。因為種子生出嫩芽，嫩芽生出后種子就壞死了。 又像陶匠，用泥土製作瓶子，泥土是奢摩（Śamatha，止，平靜），瓶子呈現出各種顏色。如果再用其他顏色的泥土製作，經過火燒成熟后，就會呈現出各種混合的顏色。箭竹會生出蔥，獸角會生出蒜，在不乾淨的地方，蒼蠅會生出蟲子。 世間之中，有的果實和原因相似，也有的果實和原因不相似，都是因為原因變化損壞，才會有果實產生。 像微塵這樣的原因，本體沒有變化損壞，不應該虛妄地作出這樣的分別。 沒有能作的我（Ātman，靈魂，真我），內在的我、勝過我的我，也沒有我的意志，境界和各種感官。和合在一起作為原因，從而產生意識。智者用方便法門，』
【English Translation】 English version: Views and understandings are also like this: falsely believing that something is gained, thereby giving rise to discrimination. Afterwards, when seeking its substance, it cannot be found, and so it is said that all dharmas are absolutely empty. Until one is free from the discriminating mind, one will constantly give rise to such unequal perceptions. O noble ones! You should carefully observe with wisdom that all realms in which the mind operates are like falsely imagining seeing illusions such as cows and rabbits. If you, the Buddha's children, contemplate in this way, according to your inclinations, you may be reborn in the human realm as a Chakravartin (Chakravartin, an ideal monarch who rules the world), possessing great power, able to travel through the air; or be reborn in the palaces of the sun, moon, and stars, the Cāturmahārājika-deva heaven (Cāturmahārājika-deva, the palace where the four heavenly kings reside on the waist of Mount Sumeru in Buddhist mythology), the Trāyastriṃśa heaven (Trāyastriṃśa, the heaven located on the summit of Mount Sumeru in Buddhist mythology, ruled by Indra), the Yāmadeva heaven (Yāmadeva, the third heaven in the desire realm of Buddhism), the Tuṣita heaven (Tuṣita, the fourth heaven in the desire realm of Buddhism), and even the Mani-garbha palace of Īśvara (Īśvara, the highest god in Buddhism); or be reborn in the **Brahma-kaya heavens, the ten Brahma abodes where those who practice meditation reside: Avṛha, Atapa, Sudṛśa, Sudarśana, Akaniṣṭha, Ākāśānantyāyatana, Vijñānānantyāyatana, Ākiṃcanyāyatana, Naivasaṃjñānāsaṃjñāyatana. After residing there, gradually eliminate greed, and from there be reborn in a pure Buddha-land, constantly wandering in wonderful samadhi, attaining true liberation.
At that time, Vajragarbha Bodhisattva Mahāsattva (Vajragarbha Bodhisattva Mahāsattva, a great Bodhisattva) spoke again in verse:
'Just as because a pot is broken, it becomes tiles, each moment changing, forever impermanent. Because a seed produces a sprout, the seed dies after the sprout grows. Like a potter, making a pot from clay, the clay is Śamatha (Śamatha, calming), the pot appearing in various colors. If other colored clay is used, after being fired, it will appear in various mixed colors. Arrow bamboo will produce scallions, animal horns will produce garlic, in unclean places, flies will produce worms. In the world, some fruits resemble their causes, and some fruits do not resemble their causes, all because the cause changes and decays, and then the fruit is produced. Causes like dust particles, whose substance does not change or decay, should not be falsely discriminated in this way. There is no agent self (Ātman, soul, true self), the inner self, the self that surpasses me, nor my will, realms, and various senses. Combining together as a cause, consciousness is produced. The wise use skillful means,'
善知眾境， 破煩惱等， 一切諸魔。 世有貪愛， 如淡得蜜， 貪愛若除， 眾縛悉解。 如蛇螫物， 瞋毒亦然， 生死趣中， 多所惱害。 諸仁若欲， 令彼除盡， 宜各勤心， 修于觀行。」
大乘密嚴經阿賴耶建立品第六
爾時金剛藏菩薩摩訶薩復告眾言：「諸仁者！我念昔曾蒙佛與力而得妙定，廓然明見十方國土修世定人及佛菩薩所住之處。于如是處中，密嚴佛土安樂第一，諸佛菩薩數如微塵處蓮花藏，我于爾時一心瞻仰。尋從定出，即自見身與諸菩薩在密嚴土。復于爾時見解脫藏住在宮中，其量大小如一指節，色相明潔如阿怛斯花，亦如空中清凈滿月。我時見已便生念言：『此為是誰？而有如是不思議事。』作是念時，即見我身在其身內，于中普見一切世間。爾時蓮花藏中無量菩薩，以佛神力亦如是見，咸生是念：『此為希有不可思議。』時天中天所為事畢還攝神力，諸菩薩等悉復如故。我時見此希有事已，知諸菩薩種種變現，是佛境界不可思議。諸仁者！如來昔為菩薩之時，從初歡喜至法雲地，得陀羅尼句義無盡，及首楞嚴等諸大三昧，意生之身八種自在，如應而現遊戲神通名稱光明。如是等一切功德悉已成就，轉復清凈逮成正覺，住密嚴土隨宜變化
【現代漢語翻譯】 現代漢語譯本 『善於瞭解一切境界，破除煩惱等等，以及一切諸魔。世間有貪愛，就像在淡水中得到蜂蜜一樣，如果貪愛被去除，所有的束縛都會解開。就像被蛇咬傷一樣，嗔恨的毒害也是如此，在生死輪迴中，會帶來許多惱害。各位仁者如果想要讓他們完全去除這些，應該各自勤奮用心，修習觀行。』
《大乘密嚴經·阿賴耶建立品第六》
當時，金剛藏菩薩摩訶薩又告訴大眾說：『各位仁者！我回憶過去曾經蒙受佛的加持而得到妙定，清晰地看見十方國土中修習世間禪定的人，以及佛和菩薩所居住的地方。在這些地方中，密嚴佛土的安樂最為殊勝，諸佛菩薩的數量猶如微塵，處在蓮花藏中，我當時一心瞻仰。不久從禪定中出來，就看見自己的身體和各位菩薩都在密嚴土。我又在當時看見解脫藏住在宮中，它的大小像一節手指，顏色明亮潔凈，像阿怛斯花一樣，也像空中清凈的滿月。我當時看見后就生起念頭：『這是誰？竟然有如此不可思議的事情。』當這樣想的時候，就看見自己的身體在他的身體內，在其中普遍地看見一切世間。當時蓮花藏中無數的菩薩，憑藉佛的神力也像這樣看見，都生起這樣的念頭：『這是稀有不可思議的事情。』當時天中之天（佛）所做的事情完畢后，就收回神力，各位菩薩等都恢復如初。我當時看見這稀有的事情后，知道各位菩薩種種的變現，是佛的境界，不可思議。各位仁者！如來過去作為菩薩的時候，從初歡喜地到法雲地，得到陀羅尼（總持）的句義無盡，以及首楞嚴（勇健）等各種大三昧（正定），意生之身有八種自在，如應而現，遊戲神通，名稱光明。像這樣的一切功德都已成就，轉而更加清凈，最終成就正覺，住在密嚴土，隨順因緣而變化。』
【English Translation】 English version 'Being well-versed in all realms, destroying afflictions and all kinds of demons. In the world, there is craving, like obtaining honey in diluted water. If craving is removed, all bonds will be untied. Like being stung by a snake, the poison of anger is similar, causing much harm in the cycle of birth and death. If you, virtuous ones, wish to completely eliminate these, you should each diligently and attentively cultivate contemplation.'
The Great Vehicle Dense Array Sutra, Chapter Six on the Establishment of the Ālaya
At that time, Vajragarbha (Diamond Womb) Bodhisattva-Mahāsattva (Great Being) further addressed the assembly, saying: 'Virtuous ones! I recall that in the past, I received the Buddha's power and attained wonderful samādhi (concentration), clearly seeing in the ten directions the lands where those who cultivate worldly samādhi reside, as well as the places where Buddhas and Bodhisattvas dwell. Among these places, the Dense Array Buddha-land is the most blissful, with Buddhas and Bodhisattvas as numerous as dust particles, residing in the lotus matrix. At that time, I gazed upon it with undivided attention. Soon after emerging from samādhi, I saw my own body and the other Bodhisattvas in the Dense Array land. At that time, I also saw the Treasury of Liberation residing in the palace, its size like a finger joint, its color bright and pure like the Atasi flower, and like the clear full moon in the sky. When I saw it, I thought: 'Who is this? That has such inconceivable things.' As I thought this, I saw my own body within his body, universally seeing all the worlds within it. At that time, countless Bodhisattvas in the lotus matrix, through the Buddha's divine power, also saw this, and all thought: 'This is rare and inconceivable.' Then, the Lord of Gods (Buddha), having completed what needed to be done, withdrew his divine power, and all the Bodhisattvas returned to their original state. When I saw this rare event, I knew that the various transformations of the Bodhisattvas are the inconceivable realm of the Buddha. Virtuous ones! When the Tathāgata (Thus Come One) was a Bodhisattva in the past, from the first Joyful Ground to the Cloud of Dharma Ground, he obtained endless phrases and meanings of dhāraṇīs (mantras), as well as great samādhis such as the Śūraṅgama (Heroic March) Samādhi, the mind-born body with eight kinds of freedom, appearing as appropriate, playing with supernatural powers, with a glorious name and light. All such merits were accomplished, becoming even more pure, and ultimately attaining perfect enlightenment, residing in the Dense Array land, transforming according to circumstances.'
。佛及菩薩種種色像，自然周遍一切世間轉妙法輪，令諸眾生速滅癡闇修行善法。或有菩薩見佛身相尸利婆蹉等，具足莊嚴自然光明猶如盛火，與諸菩薩住如蓮花清凈之宮，常游妙定以為安樂。或見大樹緊那羅王，現百千億種種變化，如月光明遍諸國土。或見無量佛子，智慧善巧眾相莊嚴，頂飾寶冠身佩瓔珞，住兜率陀等諸天之宮。或見普賢有大威力，得一切智無礙辯才，身相光明獨無倫比，所居宮殿如凈滿月。雖住密嚴正定之海，而現眾色像靡不周遍，一切賢聖所共稱譽，無量天仙乾闥婆等，國王王子並其眷屬圍繞侍衛。或復見有觀行之師，諸佛子眾所共圍繞，住禪寂靜猶如睡眠，而離惛沈懈怠等過，悉曾侍奉無量諸佛。或復有見為大導師，降神誕生、出家苦行、一心正定乃至涅槃，于虛空中行住坐臥現諸神變，令閻浮提至色究竟諸天人等莫不瞻仰。諸仁者！諸佛體性唯佛所知，佛之智慧最上無比。如釋迦牟尼人中師子之所已得，汝諸佛子咸當得之。是故仁等應生凈信，信為佛體必當解脫。斯人或作轉輪聖王及諸小王，乃至或生梵天等宮而為天主。是諸佛子轉復精進，于蓮花藏清凈佛土與諸菩薩蓮花化生，入一乘道離貪等習，乃至降伏欲界天魔。夫精進者志無怯弱，光隆佛家王諸國土。諸仁者！若欲作佛當凈佛種性
，凈種性已必為如來之所授記成無上覺，利益一切諸修行者。譬如大地與諸眾生而作所依，又如良醫善調眾藥，周行城邑普心救療。佛亦如是，平等教化心無分別，設有眾生割截肌膚心亦不動。諸仁者！內外境界心之所行，皆唯是識惑亂而見，此中無我亦無我所。能害所害、害及害具，一切皆是意識境界，依阿賴耶如是分別。譬如有人置珠日中，或因鉆燧而生於火，此火非是珠燧所生亦非人作。心意識亦復如是，根境作意和合而生，此性非如陽焰夢幻迷惑所取，亦不同於龜蛙之毛及以兔角。如霹靂火，為從水生、為從電生、為雷生耶？無能定知此所從生。如見陶師造于瓶等，欲等心法與心共生亦復如是。諸仁者！心之體性不可思議，密嚴中人善能知見。諸仁者！一切眾生阿賴耶識，本來而有、圓滿清凈出過於世、同於涅槃。譬如明月現眾國土，世間之人見有虧盈，而月體性未嘗增減。藏識亦爾，普現一切眾生界中，性常圓潔不增不減，無智之人妄生計著。若有於此能正了知，即得無漏轉依差別，此差別法得者甚難。如月在雲中性恒明潔。藏識亦爾，于轉識境界習氣之中而常清凈。如河中有木隨流漂轉，而木與流體相各別。藏識亦爾，諸識習氣雖常與俱，不為所雜。諸仁者！阿賴耶識恒與一切染凈之法而作所依，是諸聖
【現代漢語翻譯】 現代漢語譯本：具有清凈種性的人必定會被如來授記，成就無上正覺，利益一切修行者。譬如大地為一切眾生提供依靠，又如良醫善於調配各種藥物，走遍城鎮鄉村，以慈悲之心救治病人。佛也像這樣，平等地教化眾生，心中沒有分別。即使有眾生割裂他的肌膚，他的心也不會動搖。各位仁者！內外境界都是心識的活動，都是因為迷惑而產生的幻覺，其中沒有『我』，也沒有『我所』（屬於我的東西）。能害者、所害者、害的工具以及害的行為，一切都是意識的境界，依賴於阿賴耶識而產生這樣的分別。譬如有人將寶珠放在陽光下，或者通過鉆木取火，產生的火焰並非由寶珠或木頭產生，也不是人制造的。心意識也是這樣，根、境、作意和合而生，這種性質不像陽焰、夢幻那樣虛假迷惑，也不同於烏龜的毛和兔子的角那樣根本不存在。如同霹靂火，無法確定它是從水中產生、從閃電產生，還是從雷聲產生。就像看到陶工製造瓶子等器物一樣，『欲』等心法與心同時產生也是如此。各位仁者！心的體性不可思議，密嚴世界中的人能夠清楚地瞭解和看見。各位仁者！一切眾生的阿賴耶識，本來就存在，圓滿清凈，超越世間，等同於涅槃。譬如明月照耀各個國土，世間的人看到月亮有圓缺變化，但月亮的本體並沒有增減。阿賴耶識也是這樣，普遍顯現在一切眾生界中，其體性恒常圓滿潔凈，不增不減，沒有智慧的人才會妄生執著。如果有人能夠正確地瞭解這一點，就能獲得無漏的轉依差別，這種差別之法很難獲得。就像月亮在雲中，其光芒始終明亮潔凈。阿賴耶識也是這樣，在轉識的境界習氣中始終保持清凈。就像河中的木頭隨著水流漂轉，但木頭和水流的本體是各自不同的。阿賴耶識也是這樣，雖然各種識的習氣常常與它同在，但不會被這些習氣所混雜。各位仁者！阿賴耶識恒常與一切染污和清凈之法作為所依，是諸聖 English version: Those who possess pure lineage will inevitably be prophesied by the Tathagata (如來, Thus Come One) to attain unsurpassed enlightenment, benefiting all practitioners. Just as the earth provides support for all beings, and like a skilled physician who skillfully prepares various medicines, traveling throughout cities and villages to compassionately heal patients. The Buddha is also like this, teaching all beings equally, without discrimination in his heart. Even if beings were to cut his skin, his heart would not be disturbed. O virtuous ones! All internal and external realms are the activities of consciousness, illusions arising from delusion. There is no 'self' (我) or 'what belongs to self' (我所, that which belongs to me) within them. The one who harms, the one who is harmed, the instruments of harm, and the act of harming are all realms of consciousness, arising from such distinctions based on the Alaya-consciousness (阿賴耶識, storehouse consciousness). For example, if someone places a pearl in the sunlight, or generates fire by drilling wood, the fire is not produced by the pearl or the wood, nor is it made by humans. The mind-consciousness (心意識, mind, thought, and consciousness) is also like this, arising from the combination of roots, objects, and attention. This nature is not like the false and delusive mirage or dream, nor is it like the non-existent hair of a tortoise or horns of a rabbit. Like a thunderbolt, it is impossible to determine whether it arises from water, lightning, or thunder. Just as one sees a potter making pots and other objects, the mental functions such as 'desire' arise simultaneously with the mind in the same way. O virtuous ones! The essence of the mind is inconceivable; those in the Ghansavyuha (密嚴, Dense Array) world can clearly understand and see it. O virtuous ones! The Alaya-consciousness of all beings is originally existent, perfectly pure, transcends the world, and is equivalent to Nirvana (涅槃, liberation). Just as the bright moon appears in various lands, and people in the world see it waxing and waning, but the essence of the moon never increases or decreases. The storehouse consciousness (藏識, store consciousness) is also like this, universally appearing in the realms of all beings, its nature is always complete and pure, neither increasing nor decreasing; only the unwise give rise to false attachments. If one can rightly understand this, one will attain the distinction of non-outflow (無漏, without outflows) and transformation of the basis (轉依, transformation of the basis); this distinction is very difficult to obtain. Just as the moon in the clouds is always bright and pure, the storehouse consciousness is also always pure amidst the habitual energies of the realm of the transforming consciousnesses. Just as a piece of wood in a river floats along with the current, but the wood and the current are distinct in their essence, the storehouse consciousness is also like this; although the habitual energies of the various consciousnesses are always with it, it is not mixed with them. O virtuous ones! The Alaya-consciousness constantly serves as the basis for all defiled and pure dharmas, and is the basis for all sages.
【English Translation】 English version: Those who possess pure lineage will inevitably be prophesied by the Tathagata (如來, Thus Come One) to attain unsurpassed enlightenment, benefiting all practitioners. Just as the earth provides support for all beings, and like a skilled physician who skillfully prepares various medicines, traveling throughout cities and villages to compassionately heal patients. The Buddha is also like this, teaching all beings equally, without discrimination in his heart. Even if beings were to cut his skin, his heart would not be disturbed. O virtuous ones! All internal and external realms are the activities of consciousness, illusions arising from delusion. There is no 'self' (我) or 'what belongs to self' (我所, that which belongs to me) within them. The one who harms, the one who is harmed, the instruments of harm, and the act of harming are all realms of consciousness, arising from such distinctions based on the Alaya-consciousness (阿賴耶識, storehouse consciousness). For example, if someone places a pearl in the sunlight, or generates fire by drilling wood, the fire is not produced by the pearl or the wood, nor is it made by humans. The mind-consciousness (心意識, mind, thought, and consciousness) is also like this, arising from the combination of roots, objects, and attention. This nature is not like the false and delusive mirage or dream, nor is it like the non-existent hair of a tortoise or horns of a rabbit. Like a thunderbolt, it is impossible to determine whether it arises from water, lightning, or thunder. Just as one sees a potter making pots and other objects, the mental functions such as 'desire' arise simultaneously with the mind in the same way. O virtuous ones! The essence of the mind is inconceivable; those in the Ghansavyuha (密嚴, Dense Array) world can clearly understand and see it. O virtuous ones! The Alaya-consciousness of all beings is originally existent, perfectly pure, transcends the world, and is equivalent to Nirvana (涅槃, liberation). Just as the bright moon appears in various lands, and people in the world see it waxing and waning, but the essence of the moon never increases or decreases. The storehouse consciousness (藏識, store consciousness) is also like this, universally appearing in the realms of all beings, its nature is always complete and pure, neither increasing nor decreasing; only the unwise give rise to false attachments. If one can rightly understand this, one will attain the distinction of non-outflow (無漏, without outflows) and transformation of the basis (轉依, transformation of the basis); this distinction is very difficult to obtain. Just as the moon in the clouds is always bright and pure, the storehouse consciousness is also always pure amidst the habitual energies of the realm of the transforming consciousnesses. Just as a piece of wood in a river floats along with the current, but the wood and the current are distinct in their essence, the storehouse consciousness is also like this; although the habitual energies of the various consciousnesses are always with it, it is not mixed with them. O virtuous ones! The Alaya-consciousness constantly serves as the basis for all defiled and pure dharmas, and is the basis for all sages.
人現法樂住三昧之境，人天等趣、諸佛國土悉以為因，常與諸乘而作種性，若能了悟即成佛道。諸仁者！一切眾生有具功德威力自在，乃至有生險難之處，阿賴耶識恒住其中作所依止。此是眾生無始時界，諸業習氣能自增長，亦能增長余之七識，由是凡夫執為所作能作內我。諸仁者！意在身中如風速轉，業風吹動遍在諸根，七識同時如浪而起。外道所計勝性、微塵、自在、時等，悉是清凈阿賴耶識。諸仁者！阿賴耶識由先業力及愛為因，成就世間若干品類，妄計之人執為作者。此識體相微細難知，未見真實心迷不了，于根境意而生愛著。」
爾時金剛藏菩薩摩訶薩復說偈言：
「汝等諸佛子， 云何不見聞， 藏識體清凈， 眾身所依止， 或具三十二， 佛相及輪王， 或為種種形， 世間皆悉見。 譬如凈空月， 眾星所環繞， 諸識阿賴耶， 如是身中住。 譬如欲天主， 侍衛游寶宮， 江海等諸神， 水中而自在； 藏識處於世， 當知亦復然， 如地生眾物， 是心多所現。 譬如日天子， 赫奕乘寶宮， 旋繞須彌山， 周流照天下， 諸天世人等， 見之而禮敬。 藏識佛地中， 其相亦如是， 十地行眾行， 顯發大乘法，
【現代漢語翻譯】 現代漢語譯本 處於現法樂住三昧（Samadhi，一種精神集中狀態）之境的人，人天等善趣以及諸佛國土都可作為其因，常與各種乘（Yana，佛教的修行方法或途徑）結下善緣，若能了悟此理，便可成就佛道。諸位仁者！一切眾生都具有功德、威力和自在，即使在充滿險難的地方，阿賴耶識（Ālaya-vijñāna，根本識，儲存一切經驗的識）也恒常存在其中，作為他們的依靠。這是眾生無始以來的本性，各種業的習氣能夠自行增長，也能增長其餘七識，因此凡夫執著於它，認為它是能作和所作的內在自我。諸位仁者！意（Manas，末那識，一種持續不斷地執著于自我的識）在身中如風般迅速運轉，業風吹動，遍佈于諸根，七識同時如波浪般生起。外道所計的勝性（Prakṛti，一種哲學概念）、微塵（Aṇu，物質的最小單位）、自在天（Īśvara，一種神祇）、時間等，實際上都是清凈的阿賴耶識。諸位仁者！阿賴耶識由先前的業力以及愛為因，成就世間各種品類，虛妄執著的人認為它是創造者。此識的體相微細難以知曉，未見真實之心的人迷惑而不能瞭解，因此對根、境、意產生愛著。
這時，金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahāsattva，一位偉大的菩薩）又說偈頌道：
『你們這些佛子，為何不能見聞？藏識的體性清凈，是眾生所依止之處，有時顯現三十二相（Lakṣaṇa，佛陀的身體特徵），或是佛相以及轉輪王（Cakravartin，理想的統治者）相，有時化為種種不同的形象，世間眾生都能見到。 譬如清凈的空中之月，被眾星所環繞，諸識與阿賴耶識的關係，就像這樣在身中安住。 譬如欲界天主（Kāmadeva，掌管慾望的神），有侍衛陪伴，在寶宮中游樂，江海等諸神，在水中自在。 藏識處於世間，應當知道也是這樣，如同大地生長萬物，是心所顯現的種種。 譬如太陽天子，光芒四射，乘坐寶宮，圍繞須彌山（Sumeru，佛教宇宙論中的聖山）旋轉，周流照耀天下，諸天和世人等，見到他都禮敬。 藏識在佛地（Buddhabhūmi，佛的境界）中，其相也是這樣，十地（Bhūmi，菩薩修行的十個階段）菩薩行持各種行，顯發大乘佛法。』
【English Translation】 English version A person dwelling in the state of present-moment bliss abiding in Samadhi (Samadhi, a state of mental concentration), can use the realms of humans and gods, as well as the Buddha lands, as causes, constantly forming connections with various Yanas (Yana, Buddhist methods or paths of practice), and if they can realize this truth, they can attain Buddhahood. O virtuous ones! All sentient beings possess merit, power, and freedom, and even in places full of danger and difficulty, the Ālaya-vijñāna (Ālaya-vijñāna, the storehouse consciousness, storing all experiences) constantly dwells within them as their support. This is the beginningless nature of sentient beings, where the habitual energies of various karmas can grow on their own and also increase the other seven consciousnesses. Therefore, ordinary people cling to it, considering it the inner self that is both the actor and the acted upon. O virtuous ones! The Manas (Manas, the mind, a consciousness that continuously clings to the self) moves swiftly within the body like the wind, and the wind of karma blows, pervading all the senses, with the seven consciousnesses arising simultaneously like waves. The Prākriti (Prakṛti, a philosophical concept), Aṇu (Aṇu, the smallest unit of matter), Īśvara (Īśvara, a deity), time, and other concepts conceived by non-Buddhists are actually the pure Ālaya-vijñāna. O virtuous ones! The Ālaya-vijñāna, due to the power of past karma and love as causes, brings about various categories in the world, and those who cling to delusions consider it the creator. The essence and characteristics of this consciousness are subtle and difficult to know, and those who have not seen the true mind are confused and unable to understand, thus giving rise to attachment to the senses, objects, and mind.
At that time, Vajragarbha Bodhisattva Mahāsattva (Vajragarbha Bodhisattva Mahāsattva, a great Bodhisattva) spoke again in verse:
『You, all sons of the Buddha, why do you not see or hear? The nature of the storehouse consciousness is pure, it is the support of all beings, sometimes manifesting the thirty-two marks (Lakṣaṇa, physical characteristics of the Buddha), or the form of a Buddha and a Cakravartin (Cakravartin, an ideal ruler), sometimes transforming into various different forms, which all beings in the world can see. Like the moon in the clear sky, surrounded by stars, the relationship between the consciousnesses and the Ālaya-vijñāna is like this, dwelling within the body. Like the lord of the desire realm (Kāmadeva, the god of desire), accompanied by attendants, enjoying himself in a treasure palace, the gods of rivers and seas are free in the water. The storehouse consciousness dwells in the world, you should know that it is also like this, just as the earth produces all things, it is the various manifestations of the mind. Like the sun god, radiant and bright, riding in a treasure palace, revolving around Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), circulating and illuminating the world, all gods and people, upon seeing him, pay homage. The aspect of the storehouse consciousness in the Buddha-land (Buddhabhūmi, the realm of the Buddha) is also like this, the Bodhisattvas of the ten Bhūmis (Bhūmi, the ten stages of Bodhisattva practice) practice various practices, revealing the Mahayana Dharma.』
普與眾生樂， 常贊于如來， 在於菩薩身， 是即名菩薩， 佛與諸菩薩， 皆是賴耶名。 佛及諸佛子， 已受當受記， 廣大阿賴耶， 而成於正覺。 密嚴諸定者， 與妙定相應， 能于阿賴耶， 明瞭而觀見。 佛及辟支佛， 聲聞諸異道， 見理無怯人， 所觀皆此識。 種種諸識境， 皆從心所變， 瓶衣等眾物， 如是性皆無， 悉依阿賴耶， 眾生迷惑見， 以諸習氣故， 所取能取轉。 此性非如幻、 陽焰及毛輪， 非生非不生， 非空亦非有， 譬如長短等， 離一即皆無。 智者觀幻事， 此皆唯幻術， 未曾有一物， 與幻而同起。 幻焰及毛輪， 和合而可見， 離一無和合， 過未亦非有。 幻事毛輪等， 在在諸物相， 此皆心變異， 無體亦無名。 世中迷惑人， 其心不自在， 妄說有能幻， 幻成種種物。 幻師磚瓦等， 所作眾物類， 動轉若去來， 此見皆非實， 如鐵因磁石， 所向而轉移。 藏識亦如是， 隨於分別轉， 一切諸世間， 無處不周遍。 如日摩尼寶， 無思及分別， 此識遍諸處， 見之謂流轉， 不死
【現代漢語翻譯】 現代漢語譯本： 普遍地給予眾生快樂，常常讚歎如來（Tathagata，佛的稱號之一），存在於菩薩（Bodhisattva，追求覺悟的修行者）之身，這就是所謂的菩薩。佛與諸位菩薩，都可以說是阿賴耶（Alaya，藏識）的別名。佛和各位未來的佛，已經或將要接受授記，廣大的阿賴耶識，最終成就正覺（Samyak-sambuddha，圓滿的覺悟）。 密嚴的禪定者，與微妙的禪定相應，能夠在阿賴耶識中，清晰地觀察和領悟。佛和辟支佛（Pratyekabuddha，緣覺），聲聞（Sravaka，聽聞佛法而悟道的修行者）以及其他不同的修行者，在見證真理時都不會畏懼，他們所觀察到的都是這個識。 種種不同的識的境界，都是從心所變現出來的，瓶子、衣服等等事物，它們的自性都是空無的。一切都依賴於阿賴耶識，眾生因為迷惑而產生種種見解，由於各種習氣的影響，能取和所取不斷地流轉。 這種自性並非如幻象、陽焰和毛輪（視覺上的錯覺），非生非不生，非空亦非有，譬如長短等等概念，離開單一的參照物就都不存在。 有智慧的人觀察幻象，明白這一切都只是幻術，從來沒有一樣東西，是與幻象同時產生的。幻焰和毛輪，和合在一起才能夠被看見，離開單一的個體就沒有和合，過去和未來也不存在。 幻象、毛輪等等，存在於各種事物之中，這些都是心的變異，沒有實體也沒有名稱。 世間迷惑的人們，他們的心不自在，錯誤地說有能變幻者，變幻出種種事物。幻術師用磚瓦等等，所製造的各種事物，動轉或者來去，這些見解都不是真實的，如同鐵因為磁石的吸引，而改變方向。 藏識（Alayavijnana，阿賴耶識）也是如此，隨著分別心而流轉，一切世間，無處不周遍。如同太陽和摩尼寶（Mani jewel，一種寶珠），沒有思慮和分別，這個識遍佈各處，看見它的人認為它在流轉，是不死的。
【English Translation】 English version: Universally giving joy to all beings, constantly praising the Tathagata (one of the titles of the Buddha), existing in the body of the Bodhisattva (a practitioner who seeks enlightenment), this is what is called a Bodhisattva. The Buddha and all the Bodhisattvas can be said to be another name for Alaya (store consciousness). The Buddha and all future Buddhas have already received or will receive predictions, and the vast Alaya consciousness will ultimately achieve Samyak-sambuddha (perfect enlightenment). The practitioners of profound meditation in the Dense Array, corresponding to subtle meditation, are able to clearly observe and comprehend in the Alaya consciousness. The Buddha and Pratyekabuddha (Solitary Buddha), Sravaka (Disciples who attain enlightenment by hearing the Buddha's teachings), and other different practitioners, will not be afraid when witnessing the truth, and what they observe is this consciousness. All kinds of different realms of consciousness are transformed from the mind. Things like bottles and clothes, their nature is empty. Everything depends on the Alaya consciousness, and sentient beings have various views because of delusion. Due to the influence of various habits, the grasper and the grasped constantly flow. This nature is not like illusions, mirages, and hair-wheels (visual illusions), neither born nor unborn, neither empty nor existent, like concepts such as long and short, which do not exist without a single reference. Wise people observe illusions and understand that everything is just magic. There has never been anything that arises simultaneously with illusions. Mirages and hair-wheels can only be seen when they are combined, and there is no combination without a single individual, and the past and future do not exist. Illusions, hair-wheels, etc., exist in all kinds of things. These are all changes of the mind, without substance or name. The confused people in the world, their minds are not free, and they wrongly say that there is an illusionist who transforms all kinds of things. The various things made by illusionists using bricks and tiles, moving or coming and going, these views are not real, just like iron changes direction due to the attraction of a magnet. The Alayavijnana (store consciousness) is also like this, flowing with the discriminating mind, pervading everywhere in all worlds. Like the sun and the Mani jewel (a type of gem), without thought or discrimination, this consciousness pervades everywhere, and those who see it think it is flowing and is immortal.
亦不生， 本非流轉法。 定者勤觀察， 生死猶如夢， 是時即轉依， 說名為解脫。 此即是諸佛， 最上之教理， 審量一切法， 如稱如明鏡， 又如大明燈， 亦如試金石， 遠離於斷滅， 正道之標相。 修行妙定者， 至解脫之因， 永離諸雜染， 轉依而顯現。」
大乘密嚴經卷中 大正藏第 16 冊 No. 0681 大乘密嚴經
大乘密嚴經卷下
唐天竺三藏地婆訶羅奉 制譯
目識境界品第七
爾時金剛藏菩薩摩訶薩遍觀十方，從髻珠中放大光明，其光普照一切國土及密嚴中諸菩薩眾。放斯光已，即告如實見菩薩言：「仁主！雪山之中有一惡獸名為能害，變詐百千以取諸獸殺之而食。若見牝鹿有子之者，便為子聲悲鳴相呼。若見牡鹿便現有角，與其相似而往親附，彼無驚懼殺而食之。見牛馬等種種諸獸，悉同彼形而肆其惡。仁主！一切外道于阿賴耶所生我見亦復如是，如彼惡獸變種種形，著我之人所執我相，各各差別乃至極小猶如微塵。仁主！是諸我執於何而住？不住于余但住自識。計我之人言：『我與意根境和合。』意等和合而有識生，本無有我。如衣與花和合而有香氣，未和合時無香可得。是故當知，但唯有識
【現代漢語翻譯】 現代漢語譯本 『亦不生』，本非流轉法：本性不生不滅，原本就不是流轉變化的法則。 定者勤觀察，生死猶如夢：修習禪定的人勤奮觀察，會發現生死就像一場夢幻。 是時即轉依，說名為解脫：這個時候就能轉變所依，這就被稱為解脫。 此即是諸佛，最上之教理：這就是諸佛所說的，最上乘的教理。 審量一切法，如稱如明鏡：審慎衡量一切法，就像用秤稱量，像用明鏡照物一樣。 又如大明燈，亦如試金石：又像明亮的大燈，也像用來測試真金的試金石。 遠離於斷滅，正道之標相：遠離斷滅的邪見，這就是正道的標誌。 修行妙定者，至解脫之因：修行殊勝禪定的人，能夠達到解脫的因。 永離諸雜染，轉依而顯現：永遠遠離各種雜染，轉變所依而使真性顯現。
《大乘密嚴經》卷中 大正藏第 16 冊 No. 0681 《大乘密嚴經》
《大乘密嚴經》卷下
唐天竺三藏地婆訶羅（Divakara）奉 旨翻譯
目識境界品第七
這時，金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahasattva）遍觀十方，從髮髻的寶珠中放出大光明，這光明普遍照耀一切國土以及密嚴（Ghanavyuha）中的諸位菩薩眾。放出光明之後，就告訴如實見菩薩（Yatharthadarshana Bodhisattva）說：『仁主！雪山中有一種惡獸名叫能害（Hanikara），它會變化成千上萬種形態來捕捉各種野獸，然後將它們殺死吃掉。如果它看見有小鹿的母鹿，就模仿小鹿的聲音悲鳴呼喚。如果它看見公鹿，就現出角，和公鹿的樣子相似，然後靠近它，讓公鹿不感到害怕，然後將它殺死吃掉。看見牛馬等等各種野獸，它都變成和它們一樣的形狀，然後肆意作惡。仁主！一切外道對於阿賴耶（Alaya）所產生的我見也是這樣，就像那隻惡獸變化成各種形狀一樣，那些執著於我的人所執著的我相，各有各的差別，乃至極小就像微塵一樣。仁主！這些我執住在哪裡呢？不住在其他地方，只住在自己的識中。計著有我的人說：「我與意根和境界和合。」意根等等和合而產生識，本來就沒有我。就像衣服和花朵和合而有香氣，沒有和合的時候就沒有香氣可以得到。所以應當知道，只有識存在。』
【English Translation】 English version 'Neither is born,' fundamentally not a law of transmigration: The fundamental nature is neither born nor extinguished; it is originally not a law of flowing and changing. Those in Samadhi diligently observe, life and death are like a dream: Those who practice meditation diligently observe and will find that life and death are like a dream. At that time, one transforms the basis, and it is called liberation: At this time, one can transform the basis of reliance, and this is called liberation. This is the Buddhas', the supreme teaching: This is what the Buddhas say, the supreme teaching. Scrutinize all dharmas, like a scale, like a clear mirror: Scrutinize and measure all dharmas, just like using a scale to weigh, like using a clear mirror to reflect objects. Also like a great bright lamp, also like a touchstone: Also like a bright lamp, also like a touchstone for testing gold. Away from annihilation, the mark of the right path: Away from the false view of annihilation, this is the mark of the right path. Those who cultivate wonderful Samadhi, the cause of reaching liberation: Those who cultivate excellent Samadhi can reach the cause of liberation. Forever away from all impurities, transformation of the basis manifests: Forever away from all impurities, transforming the basis so that the true nature manifests.
《Mahayana Dense Array Sutra》 Volume Middle Taisho Tripitaka Volume 16 No. 0681 《Mahayana Dense Array Sutra》
《Mahayana Dense Array Sutra》 Volume Lower
Translated by Divakara (地婆訶羅), a Tripitaka master from India of the Tang Dynasty, under Imperial Decree
Chapter Seven: The Realm of Eye Consciousness
At that time, Vajragarbha Bodhisattva Mahasattva (金剛藏菩薩摩訶薩) surveyed the ten directions and emitted great light from the jewel in his hair knot. This light universally illuminated all lands and the assembly of Bodhisattvas in Ghanavyuha (密嚴). After emitting this light, he said to Yatharthadarshana Bodhisattva (如實見菩薩): 'Virtuous One! In the Snow Mountains, there is a vicious beast named Hanikara (能害), which transforms into thousands of forms to capture various beasts, kill them, and eat them. If it sees a female deer with a fawn, it imitates the sound of the fawn, calling out mournfully. If it sees a male deer, it manifests horns, resembling the male deer, and approaches it intimately, so that the deer is not alarmed, and then it kills and eats it. When it sees cattle, horses, and various other beasts, it transforms into their shapes and肆意作惡. Virtuous One! All the heretics' views of self arising from the Alaya (阿賴耶) are also like this, just like that vicious beast transforming into various shapes. The self-images clung to by those who are attached to self each have their differences, even as small as dust motes. Virtuous One! Where do these attachments to self reside? They do not reside elsewhere, but only in one's own consciousness. Those who cling to self say, "I am in harmony with the root of mind and the realm." The root of mind and so on combine to produce consciousness, but originally there is no self. It is like clothes and flowers combining to produce fragrance; when they are not combined, there is no fragrance to be obtained. Therefore, it should be known that only consciousness exists.'
心及心法，無別有我如盤中果、如籠中燈、如伊尸迦文阇之草而可得者。但以因緣心心法生，此中無我亦無有生，微妙一相本來寂靜，是諸佛菩薩觀行之人內證境界。諸外道等不了唯識生於我見，無知法智而強分別執著有無，若一若多我我所論，如彼惡獸多所傷殺。此亦如是，令諸眾生於生死中馳騖往來，不肯親近佛及菩薩諸善知識，展轉遠離無歸向時，違背聖道失於己利，於三乘中乃至不得一乘之法，為取所縛不見真諦，不得預於密嚴之土，乃至名字亦不得聞。仁主！諸觀行人咸於此識凈除我見，汝及諸菩薩摩訶薩亦應如是，既自勤修復為人說，令其速入密嚴佛土。」
大乘密嚴經阿賴耶微密品第八
爾時眾中有菩薩名曰寶手，白眾色最勝王言：「王應請問金剛藏住三昧者，一切世間所有眾法，離諸分別及以名字，不相應名、相應之名，彼法自性於何而住？此諸佛子專心願聞。」時眾色最勝王即隨其義而問之曰：
「名想等境界， 一切世間法， 為唯是分別， 為離分別有？ 如其所立名， 是名何所住？ 金剛自在者， 愿為我宣說。」
爾時金剛藏菩薩摩訶薩以偈答曰：
「世間種種法， 一切唯有名， 但想所安立， 離名無別義。 四蘊唯名字， 是故
【現代漢語翻譯】 現代漢語譯本：心和心法，並不是獨立於它們之外，可以像盤中的水果、籠中的燈、伊尸迦文阇（Iṣikā muñja，一種草）一樣可以被找到的東西。而是由於因緣和合，心和心法才產生。在這其中，沒有『我』，也沒有『生』。這是一種微妙的、統一的、本來寂靜的狀態，是諸佛菩薩在觀行中所證悟的內在境界。那些外道不了解唯識的道理，產生了『我』的見解，他們沒有如實的智慧，卻強行分別執著于有和無，或者執著于『一』和『多』的『我』和『我所』的理論，就像兇惡的野獸一樣，到處傷人殺人。這些外道也是如此，使眾生在生死輪迴中奔波往來，不肯親近佛和菩薩這些善知識，輾轉遠離，沒有歸宿，違背聖道，失去自身的利益，在聲聞乘、緣覺乘、菩薩乘這三乘中，甚至連一乘的法都無法得到，被自己的執取所束縛，看不到真正的真理，不能進入密嚴國土，甚至連密嚴的名字都聽不到。仁慈的君主啊！那些觀行的人都在這個識中清除『我』的見解，您和諸位菩薩摩訶薩也應該這樣做，既要自己努力修行，也要為他人宣說，讓他們迅速進入密嚴佛土。」,
「《大乘密嚴經·阿賴耶微密品第八》」,
「這時，大眾中有一位菩薩名叫寶手（Ratnapāṇi），對眾色最勝王（Sarvarūpa-varottama-rāja）說：『大王應該請問住在三昧中的金剛藏（Vajragarbha），關於一切世間所有的法，遠離各種分別和名字，不相應之名和相應之名，這些法的自性住在哪裡？這些佛子們專心致志地想要聽聞。』這時，眾色最勝王就按照寶手菩薩的意思向金剛藏菩薩提問說：」,
「『名想等境界， 一切世間法， 為唯是分別， 為離分別有？ 如其所立名， 是名何所住？ 金剛自在者， 愿為我宣說。』」,
「這時，金剛藏菩薩摩訶薩用偈頌回答說：」,
「『世間種種法， 一切唯有名， 但想所安立， 離名無別義。 四蘊唯名字， 是故』
【English Translation】 English version: Mind and mental phenomena are not separate entities that can be found like fruit in a bowl, a lamp in a cage, or the Iṣikā muñja grass. Rather, mind and mental phenomena arise due to causes and conditions. Within this, there is no 'self' and no 'arising'. This is a subtle, unified, and inherently tranquil state, the inner realm realized by Buddhas and Bodhisattvas in their contemplative practice. Those non-Buddhist practitioners, not understanding the principle of Vijñānavāda (Consciousness-only), give rise to the view of 'self'. They lack true wisdom and forcibly discriminate, clinging to existence and non-existence, or clinging to theories of 'one' and 'many' regarding 'self' and 'what belongs to self', like ferocious beasts that injure and kill everywhere. These non-Buddhists are also like that, causing sentient beings to rush back and forth in the cycle of birth and death, unwilling to approach Buddhas and Bodhisattvas, these virtuous friends, wandering far away without refuge, violating the holy path, losing their own benefit, unable to attain even one vehicle of the Dharma among the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), bound by their own attachments, unable to see the true reality, unable to enter the pure land of Ghanavyūha (Dense Array), and unable to even hear its name. O benevolent lord! Those who practice contemplation purify the view of 'self' in this consciousness. You and all the Bodhisattvas Mahāsattvas should also do the same, both diligently cultivating yourselves and speaking for others, so that they may quickly enter the Ghanavyūha Buddha-land." 《Mahāyāna Ghanavyūha Sūtra, Ālayavijñāna Subtle Chapter Eighth》 At that time, among the assembly, there was a Bodhisattva named Ratnapāṇi (Jewel Hand), who said to Sarvarūpa-varottama-rāja (King Supreme in All Forms): 'The King should ask Vajragarbha (Vajra Essence), who dwells in Samādhi, about all the dharmas in the world, which are apart from all discriminations and names, names that are not corresponding and names that are corresponding. Where does the self-nature of these dharmas reside? These sons of the Buddha are wholeheartedly willing to hear.' At that time, Sarvarūpa-varottama-rāja, according to the meaning of Ratnapāṇi, asked Vajragarbha Bodhisattva, saying: 'The realms of names and thoughts, all the dharmas of the world, Are they only discriminations, or do they exist apart from discriminations? As the names are established, where do these names reside? O Vajra-sovereign, please explain this to me.' At that time, Vajragarbha Bodhisattva Mahāsattva answered in verse, saying: 'The various dharmas of the world, are all only names, Established only by thought, apart from names there is no separate meaning. The four aggregates are only names, therefore'
說為名， 如名摩納婆， 但名無有體。 佛及諸佛子， 說名唯在相， 離相而有名， 不作是分別。 是故依于相， 分別種種名， 譬如祑吐等， 此皆無有實。 凡夫所分別， 莫不皆依相， 是故世間法， 離相即皆無。 瓶衣車乘等， 名言所分別， 色相雖可說， 體性無所有。 世間眾色法， 但相無有餘， 唯依相立名， 是名無實事。 王應觀世法， 離名無所有， 但以分別心， 而生於取著。 若離於分別， 取著即不生， 無生即轉依， 證於無盡法。 是故大王等， 常應觀想事， 但是分別心， 離此即無有。 形相體增長， 散壞質與身， 如是等眾名， 皆唯色之想。 想名及分別， 體性本無異， 隨於世俗義， 建立而不同。 若舍離名字， 而求於物體， 過去及未來， 此皆無所得。 能知諸識起， 無有所知法， 所知唯是名， 世法悉如是。 以名分別法， 法不稱于名， 諸法性如是， 不住于分別。 以法唯名故， 想即無有體， 想無名亦無， 何處有分別？ 若得無分別， 身心恒寂靜， 如木火燒已， 畢竟不復生。
【現代漢語翻譯】 現代漢語譯本 關於『名』的說法： 就像『摩納婆』（Manava，人名）這個名字，它只是一個名字，並沒有實體。 佛和諸佛子說，名字只是存在於表相上，離開表相就沒有名字，不應該這樣去分別。 因此，依據表相，才會有種種名字的分別，譬如『祑吐』（Sututva，不確定是否為專有名詞，此處保留原文），這些都沒有真實的實體。 凡夫的分別，沒有不是依據表相的，所以世間法，離開表相就什麼都沒有。 瓶子、衣服、車乘等等，都是名言所分別出來的，顏色和形狀雖然可以描述，但其體性並沒有實在的東西。 世間所有的色法，都只是表相，沒有其他的，只是依據表相來建立名字，所以名字沒有實在的意義。 國王您應該觀察世間萬法，離開名字就什麼都沒有，只是因為分別心，才產生執著。 如果離開了分別，執著就不會產生，沒有產生就是轉依（Paravrtti，佛教術語，指轉化所依，即轉識成智），證悟到無盡的法。 因此，大王您應該經常觀想事物，它們都只是分別心所產生的，離開分別心就什麼都沒有。 形狀、體、增長、散壞、物質和身體，這些眾多的名稱，都只是對顏色的想像。 想像、名稱和分別，其體性本來沒有差異，只是隨著世俗的意義，建立而有所不同。 如果捨棄名字，而去尋求物體的實體，那麼過去和未來，都將一無所得。 能夠知道諸識生起，就沒有所知的法，所知的一切都只是名字，世間萬法都是這樣。 用名字來分別法，法並不符合名字，諸法的本性就是這樣，不住于分別。 因為法只是名字，所以想像沒有實體，想像沒有了，名字也沒有了，哪裡還有分別呢？ 如果獲得無分別的智慧，身心就會恒常寂靜，就像木頭被火燒盡后，永遠不會再產生。
【English Translation】 English version Speaking of 『name』: Like the name 『Manava』 (a personal name), it is just a name without substance. Buddha and all the Buddha's disciples say that names only exist in appearance. Without appearance, there is no name, and one should not make such distinctions. Therefore, based on appearances, there are various distinctions of names, such as 『Sututva』 (uncertain if it is a proper noun, the original text is retained here), all of which have no real substance. The distinctions of ordinary people are all based on appearances, so worldly dharmas are nothing without appearances. Bottles, clothes, vehicles, etc., are all distinguished by names and words. Although colors and shapes can be described, their essence has nothing real. All worldly phenomena of form are just appearances, nothing else. Names are established based on appearances, so names have no real meaning. The king should observe the worldly dharmas, which are nothing without names. It is only because of the discriminating mind that attachment arises. If one abandons discrimination, attachment will not arise. No arising is Paravrtti (a Buddhist term, referring to the transformation of the basis, i.e., transforming consciousness into wisdom), realizing the endless dharma. Therefore, Your Majesty should often contemplate things, which are all produced by the discriminating mind. Without the discriminating mind, there is nothing. Shape, body, growth, decay, matter, and body, these numerous names are all just imaginations of color. Imagination, name, and discrimination are essentially no different. They are established and differ according to worldly meanings. If one abandons names and seeks the substance of objects, then the past and the future will be unattainable. Being able to know the arising of all consciousnesses, there is no knowable dharma. All that is known is just names. All worldly dharmas are like this. Using names to distinguish dharmas, dharmas do not conform to names. The nature of all dharmas is like this, not dwelling in discrimination. Because dharmas are just names, imagination has no substance. If imagination is gone, names are also gone. Where is there any discrimination? If one attains non-discriminating wisdom, the body and mind will be constantly tranquil, like wood burned by fire, never to be produced again.
譬如人負擔， 是人名擔者， 隨其擔有殊， 擔者相差別。 名如所擔物， 分別名擔者， 以名種種故， 分別各不同。 如見杌為人， 見人以為杌， 人杌二分別， 但有于名字。 諸大和合中， 分別以為色， 若離於諸大， 色性即無有。 如德依瓶處， 瓶依名亦然， 舍名而取瓶， 瓶終不可得。 瓶不住瓶體， 名豈住于名？ 二合生分別， 名量亦非有。 住于如是定， 其心不動搖， 譬如金石等， 本來無水相， 與火共和合， 若水而流動。 藏識亦如是， 體非流轉法， 諸識共相應， 與法同流轉。 如鐵因磁石， 週迴而轉移， 二俱無有思， 狀若有思覺， 賴耶與七識， 當知亦復然。 習繩之所繫， 無人而若有， 普遍眾生身， 周行諸險趣， 如鐵與磁石， 展轉不相知。 或離於險道， 而得住諸地， 神通自在力， 如幻首楞嚴， 乃至陀羅尼， 莫不皆成滿。 贊佛實功德， 以之為供養， 或現無量身， 一身無量手， 肩頭口及舌， 展轉皆無量。 往詣十方國， 供養諸如來， 或雨眾妙花， 寶衣及瓔珞， 其積
【現代漢語翻譯】 現代漢語譯本 譬如有人揹負重物，這個人就被稱為『擔者』（負擔者）。 根據所負擔的東西不同，『擔者』的稱謂也隨之不同。 名稱就像所負擔的物品，根據所負擔的物品來區分『擔者』的名稱。 因為名稱多種多樣，所以區分起來也各有不同。 比如把樹樁看成人，把人看成樹樁，人與樹樁這兩種區分，實際上只是名字上的差別。 在各種元素聚合之中，區分出所謂的『色』（物質），如果脫離了這些基本元素，『色』的自性就無從存在。 就像屬性依存於瓶子一樣，瓶子的存在也依存於名稱，捨棄名稱而去尋找瓶子，最終是找不到瓶子的。 瓶子並不存在於瓶子的本體之中，名稱又怎麼會存在於名稱本身呢？ 二者結合產生分別，名稱的衡量也並非真實存在。 安住于這樣的禪定之中，內心就不會動搖， 就像金子和石頭等，本來沒有水的性質， 與火共同作用，就好像水一樣流動。 藏識（Alaya-vijñana）也是如此，其本體並非流轉變化的法， 與各種識共同相應，與法一同流轉。 就像鐵因為磁石的作用，周圍旋轉移動， 鐵和磁石都沒有思維，但看起來好像有思維知覺一樣， 賴耶識（Ālaya-vijñāna）與七識（seven consciousnesses），應當知道也是如此。 就像被習慣性的繩索所束縛，沒有人卻好像有人一樣， 普遍存在於眾生的身心之中，周行于各種危險的境地， 就像鐵與磁石，輾轉相依卻互不相知。 或者脫離危險的境地，而安住于各個菩薩的階位（地，bhumi）， 獲得神通自在的力量，就像幻術般的首楞嚴三昧（Śūraṅgama Samādhi）， 乃至各種陀羅尼（dhāraṇī），沒有不圓滿成就的。 讚歎佛的真實功德，以此作為供養， 或者顯現無量的化身，一個身體有無量的手， 肩膀、口和舌頭，輾轉都是無量的。 前往十方國土，供養諸位如來（Tathāgata）， 或者降下各種美妙的花朵，寶貴的衣服和瓔珞， 堆積如山。
【English Translation】 English version For example, a person carrying a burden, this person is called a 'bearer'. According to the different burdens carried, the name of the 'bearer' also differs. The name is like the object being carried, distinguishing the name of the 'bearer' according to the object carried. Because the names are diverse, the distinctions are also different. For example, seeing a stump as a person, and seeing a person as a stump, the distinction between person and stump is actually just a difference in name. Among the aggregation of various elements, the so-called 'rupa' (form/matter) is distinguished. If separated from these basic elements, the self-nature of 'rupa' would not exist. Just as a quality depends on a vase, the existence of the vase also depends on the name. Abandoning the name to find the vase, the vase will ultimately not be found. The vase does not reside in the vase's own essence, so how could the name reside in the name itself? The combination of the two gives rise to distinctions, and the measurement of names is also not truly existent. Dwelling in such samadhi (meditative absorption), the mind will not be shaken, Just like gold and stone, which originally do not have the nature of water, When combined with fire, they flow like water. The Alaya-vijñana (storehouse consciousness) is also like this, its essence is not a dharma (phenomenon) of flowing transformation, Corresponding with various consciousnesses, it flows and transforms together with the dharmas. Just like iron moves around due to the influence of a magnet, Neither the iron nor the magnet has thought, but it appears as if they have thought and awareness, The Ālaya-vijñāna and the seven consciousnesses, you should know, are also like this. Like being bound by a habitual rope, there is no one, yet it seems as if there is someone, Universally present in the bodies and minds of sentient beings, traveling through various dangerous realms, Like iron and a magnet, relying on each other but not knowing each other. Or escaping from dangerous realms and dwelling in the various bhumis (stages) of a Bodhisattva, Obtaining the power of supernatural abilities, like the illusory Śūraṅgama Samādhi, Even various dhāraṇīs, none will fail to be perfectly accomplished. Praising the Buddha's true merits and virtues, using this as an offering, Or manifesting immeasurable transformation bodies, one body with immeasurable hands, Shoulders, mouths, and tongues, all are immeasurable in turn. Going to the ten directions of lands, making offerings to all the Tathāgatas (Thus Come Ones), Or raining down various wonderful flowers, precious clothes, and necklaces, Piled up like mountains.
甚高廣， 如須彌等山， 供養于如來， 及以諸菩薩。 或作寶宮殿， 如雲備眾彩， 化現諸天女， 游處於其中， 妓樂眾妙音， 供養于諸佛。 或與佛菩薩， 游止常共俱， 一切眾魔怨， 自在而降伏。 得自證三昧， 已轉于所依， 闡揚五種法， 八識及無我， 相續無暫停， 一心而供養。 或現身為小， 其量如微塵， 復現為大身， 無邊不可測， 種種諸色相， 以供養如來。 或於自身中， 普納諸世界， 復以諸世界， 置之於芥子， 大海為牛跡， 牛跡海亦然， 是中諸眾生， 身心無所嬈。 一切所資用， 平等而饒益， 如日月如地， 如水及火風， 又如大寶洲， 亦如良妙藥。 諸法不生滅， 不斷亦不常， 一異及來出， 如是悉無有， 妄立種種名， 是為遍計性。 諸法猶如幻， 如夢與干城， 陽焰水中月， 火輪云電等， 此中妄所取， 是為遍計性。 種種諸名字， 說于種種法， 此皆無所有， 是為遍計性。 一切世間法， 不離於名色， 斯皆但有名， 離名無別義， 如是遍計性， 我說為世間。 眼色等為緣，
【現代漢語翻譯】 現代漢語譯本 身形有時變得非常高大寬廣，如同須彌山（Sumeru Mountain，佛教宇宙觀中的聖山）一般，用以供養如來（Tathagata，佛的稱號之一）以及各位菩薩（Bodhisattva，立志成佛的修行者）。 有時化作珍寶宮殿，像彩雲一樣具備各種色彩，幻化出諸位天女，在宮殿中嬉戲遊玩，演奏各種美妙的音樂，以此來供養諸佛。 有時與佛和菩薩一同遊玩，形影不離，自在地降伏一切魔眾和怨敵。 證得自我體驗的三昧（Samadhi，精神集中狀態），已經轉變了所依賴的事物，闡揚五種法，即八識（Eight Consciousnesses，佛教心理學中的八種意識）以及無我（Anatman，佛教教義中沒有永恒不變的自我），相續不斷，一心一意地進行供養。 有時顯現的身形渺小，其大小如同微塵一般，有時又顯現為巨大的身軀，無邊無際，不可測量，以種種不同的色彩和形象，來供養如來。 有時在自身之中，普遍容納所有的世界，又將所有的世界，放置在一粒芥菜籽中，將大海變得像牛蹄印一樣小，牛蹄印也變得像大海一樣大，處於其中的眾生，身心都不會受到任何困擾。 對於一切所需的資用，平等地給予饒益，如同太陽和月亮，如同大地，如同水、火和風，又如同巨大的寶洲，也如同良藥。 諸法的本性是不生不滅，既不是斷滅，也不是永恒，既不是單一，也不是差異，既不是來，也不是去，這些都是不存在的，虛妄地建立種種名稱，這就是遍計所執性（Parikalpita，佛教唯識宗所說的三種自性之一，指對事物強加概念和名稱的傾向）。 諸法就像幻象，就像夢境和海市蜃樓，就像陽焰和水中的月亮，就像火輪和閃電等等，在這些現象中虛妄地執取，這就是遍計所執性。 用種種不同的名字，來描述種種不同的法，這些法實際上都是空無所有的，這就是遍計所執性。 一切世間法，都離不開名和色，這些都只是名稱而已，離開了名稱就沒有別的意義，像這樣的遍計所執性，我說它就是世間。 眼、色等作為因緣，
【English Translation】 English version Sometimes transforming into a form exceedingly tall and vast, like Mount Sumeru (Sumeru Mountain, the sacred mountain in Buddhist cosmology), offering to the Tathagata (Tathagata, one of the titles of the Buddha) and all the Bodhisattvas (Bodhisattva, practitioners who aspire to become Buddhas). Sometimes creating jeweled palaces, adorned with various colors like clouds, manifesting celestial maidens who wander and play within, performing various exquisite music, thereby offering to all the Buddhas. Sometimes accompanying the Buddhas and Bodhisattvas, always together, freely subduing all demons and enemies. Attaining the self-realized Samadhi (Samadhi, a state of mental concentration), having transformed the basis of reliance, expounding the five dharmas, namely the Eight Consciousnesses (Eight Consciousnesses, the eight types of consciousness in Buddhist psychology) and Anatman (Anatman, the Buddhist doctrine of no permanent self), continuously and wholeheartedly making offerings. Sometimes manifesting a small form, as tiny as a mote of dust, sometimes manifesting a vast body, boundless and immeasurable, with various colors and forms, to offer to the Tathagata. Sometimes within oneself, universally containing all the worlds, and again placing all the worlds within a mustard seed, making the ocean as small as an ox's footprint, and the ox's footprint as large as the ocean, so that the beings within are not disturbed in body or mind. Equally benefiting all that is needed, like the sun and moon, like the earth, like water, fire, and wind, and like a great treasure island, and like good medicine. The nature of all dharmas is neither arising nor ceasing, neither annihilation nor permanence, neither one nor different, neither coming nor going, all of which do not exist, falsely establishing various names, this is the Parikalpita (Parikalpita, one of the three natures in Buddhist Yogacara, referring to the tendency to impose concepts and names on things). All dharmas are like illusions, like dreams and mirages, like shimmering heat and the moon in water, like fire wheels and lightning, etc., falsely grasping in these phenomena, this is the Parikalpita. Using various names to describe various dharmas, all of which are actually empty and without substance, this is the Parikalpita. All worldly dharmas are inseparable from name and form, all of which are merely names, and there is no other meaning apart from the name, such is the Parikalpita, which I say is the world. Eye, form, etc., as conditions,
而起三和合， 聲依桴鼓發， 芽從地種生， 宮殿及瓶衣， 無非眾緣起， 眾生若諸法， 此悉依他性。 若法是無漏， 其義不可舍， 證智所從生， 此性名真實。 諸法相差別， 已說其自性， 若離自性門， 諸法不明瞭。 如人以眾物， 幻作種種形， 色相雖不同， 性皆無決定。 世事悉如是， 種種皆非實， 妄情之所執， 遍計無有餘。 譬如摩尼寶， 隨色而像現， 世間亦復然， 但隨分別有， 體用無所在， 是為遍計性。 如乾闥婆城， 非城而似城， 亦非無有因， 而能如是現， 世間種種物， 應知悉亦然。 日月及諸山， 屋宅煙雲等， 體相各差別， 未嘗有雜亂。 自他及與共， 體性皆不成， 但是所分別， 遍計之自性。 諸物非因生， 亦非無有因， 若有若非有， 此皆情所執。 名依于相起， 二從分別生， 正智及如如， 遠離於分別。 心如相顯現， 相為意所依， 意及五心生， 猶如海波浪， 習氣無有始， 境界亦復然， 心因習氣生， 境令心惑亂。 依止賴耶識， 一切諸種子， 心如境界現， 是說
【現代漢語翻譯】 現代漢語譯本 由三種條件和合而生起， 聲音依賴鼓槌和鼓面而發聲，幼芽從土地和種子中生長出來， 宮殿以及瓶子的外殼，沒有哪一樣不是由眾多因緣聚合而產生的， 眾生和一切諸法（dharma，佛法），這些都依賴於其他條件而存在，是依他起性（paratantra-svabhava）。 如果法（dharma，佛法）是無漏的（anasrava，沒有煩惱），那麼它的意義就不可捨棄， 證悟的智慧由此而生，這種性質被稱為真實性（tathata）。 諸法的表象和差別，已經說明了它們的自性， 如果離開了自性之門，那麼諸法就無法被清楚地認識。 就像人利用各種材料，幻化出種種不同的形狀， 雖然顏色和形態各不相同，但它們的本質都沒有固定的性質。 世間的事物都是如此，種種現象都不是真實的， 只是虛妄的情感所執著，完全是遍計所執性（parikalpita-svabhava）。 譬如摩尼寶（mani，如意寶珠），隨著不同的顏色而顯現出不同的影像， 世間也是這樣，只是隨著分別心而產生， 本體和作用都沒有固定的所在，這就是遍計所執性（parikalpita-svabhava）。 如同乾闥婆城（gandharva-nagar，海市蜃樓），不是真實的城池卻又像城池， 也不是沒有原因，而能夠這樣顯現， 世間種種事物，應當知道都是如此。 日月以及各種山，房屋住宅和煙雲等等， 它們的本體和表象各有差別，從來沒有混雜錯亂。 自身、他者以及共同，它們的體性都不能成立， 這些都只是所分別的，遍計所執的自性。 諸物不是由因產生，也不是沒有原因而產生， 若說是有或是沒有，這些都是情感的執著。 名稱依附於現象而產生，名稱和現象都從分別心而生， 正智（samyag-jnana，正確的智慧）以及如如（tathata，真如），都是遠離分別的。 心隨著現象而顯現，現象是意識所依賴的， 意識以及五種感官意識的產生，就像大海的波浪一樣， 習氣（vasana，長期熏習形成的習慣）沒有開始，境界也是如此， 心因為習氣而產生，境界使心迷惑擾亂。 依靠阿賴耶識（alaya-vijnana，藏識），一切諸法的種子都儲存在其中， 心隨著境界而顯現，這就是所說的。
【English Translation】 English version Arising from the union of three conditions, Sound depends on the drumstick and drum surface to be produced, a sprout grows from the earth and seed, Palaces and the outer shell of a bottle, none of them are not produced by the aggregation of numerous causes and conditions, Sentient beings and all dharmas (laws, teachings), all of these depend on other conditions to exist, which is the nature of dependence (paratantra-svabhava). If a dharma (law, teaching) is unconditioned (anasrava, without defilements), then its meaning cannot be abandoned, The wisdom of enlightenment arises from this, this nature is called suchness (tathata). The appearances and differences of all dharmas, their own-nature has already been explained, If one departs from the gate of own-nature, then all dharmas cannot be clearly recognized. Just as a person uses various materials to illusionarily create various different shapes, Although the colors and forms are different, their essence does not have a fixed nature. The affairs of the world are all like this, all phenomena are not real, They are only clung to by deluded emotions, completely the nature of imputation (parikalpita-svabhava). For example, a mani jewel (wish-fulfilling jewel), manifests different images according to different colors, The world is also like this, it only arises according to discriminating mind, The substance and function do not have a fixed location, this is the nature of imputation (parikalpita-svabhava). Like a gandharva city (mirage), it is not a real city but resembles a city, It is also not without a cause, that it can appear like this, All kinds of things in the world, should be known to be all like this. The sun and moon, as well as various mountains, houses and dwellings, and smoke and clouds, etc., Their substance and appearance each have differences, and have never been mixed up and confused. Self, other, and both together, their own-natures cannot be established, These are all merely what is discriminated, the self-nature of imputation. Things are not produced by a cause, nor are they produced without a cause, To say that they exist or do not exist, these are all clinging to emotions. Names arise dependent on phenomena, names and phenomena both arise from discriminating mind, Correct wisdom (samyag-jnana, right knowledge) and suchness (tathata, thusness) are both far away from discrimination. The mind manifests according to phenomena, phenomena are what consciousness relies on, The arising of consciousness and the five sense consciousnesses, is like the waves of the ocean, Habitual tendencies (vasana, habits formed through long-term conditioning) have no beginning, and so are the realms, The mind arises because of habitual tendencies, and the realms cause the mind to be confused and disturbed. Relying on the alaya-vijnana (storehouse consciousness), all the seeds of all dharmas are stored within it, The mind manifests according to the realm, this is what is said.
為世間。 七識阿賴耶， 展轉力相生。 如是八種識， 不常亦不斷， 一切諸世間， 似有而安布。 有計諸眾生， 我等三和合， 發生種種識， 了別於諸境。 或有妄計言， 作者業因故， 生於梵天等， 內外諸世間。 世間非作者， 業及微塵作， 但是阿賴耶， 變現似於境。 藏識非緣作， 藏亦不作緣， 諸識雖流轉， 無有三和合。 賴耶體常住， 眾識與之俱， 如輪與水精， 亦如星共月。 從此生習氣， 新新自增長， 復增長余識， 余識亦復然， 如是常輪轉， 悟者心方息。 譬如火燒木， 漸次而轉移， 此木既已燒， 復更燒余木。 依止賴耶識， 無漏心亦然， 漸除諸有漏， 永息輪迴法。 此是現法樂， 三昧之境界， 眾聖由斯道， 普詣十方國。 如金在礦中， 無有能見金， 智者善陶煉， 其金乃明顯。 藏識亦如是， 習氣之所纏， 三昧凈除已， 定者常明見。 如酪未攢搖， 酥終不可得， 是故諸智者， 攢酪而得酥。 藏識亦復然， 諸識所纏覆， 密嚴諸定者， 勤觀乃能得。 密嚴是大明， 妙智之殊稱，
【現代漢語翻譯】 現代漢語譯本 爲了世間。 第七識阿賴耶識（Ālaya-vijñāna，儲存一切種子和業力的根本識），輾轉相生，力量不斷。 像這樣八種識，不是常恒不變，也不是完全斷滅，一切世間，看似存在而安立。 有些人認為眾生，『我』等三種要素和合，產生種種識，從而了別各種境界。 或者有人錯誤地認為，由於作者的業因，才生於梵天（Brahmā，色界天的最高天）等，以及內外各種世間。 世間不是由作者所造，也不是由業和微塵所造，而是阿賴耶識變現出看似存在的境界。 藏識（阿賴耶識的別名）不是由緣而生，藏識也不作為緣而生其他識，各種識雖然流轉變化，但沒有三種要素的和合。 賴耶識（阿賴耶識的別名）的本體常住不變，各種識與它同時存在，就像輪子與水中的影像，也像星星與月亮。 從此產生習氣，新的習氣不斷增長，又增長其他的識，其他的識也同樣如此，這樣循環輪轉，覺悟者才能使心止息。 譬如火燃燒木頭，逐漸轉移蔓延，這塊木頭燒完后，又繼續燃燒其他的木頭。 依靠阿賴耶識，無漏的心也同樣如此，逐漸去除各種有漏的煩惱，永遠止息輪迴的法則。 這就是現世的快樂，三昧（Samādhi，禪定）的境界，眾聖由此道路，普遍到達十方國土。 就像金子在礦石中，沒有人能看見金子，智者善於冶煉，金子才能顯現出來。 藏識也像這樣，被習氣所纏繞，通過三昧的清凈去除習氣后，禪定者才能常常明見。 就像牛奶沒有經過攪拌，酥油終究無法得到，所以智者，通過攪拌牛奶才能得到酥油。 藏識也像這樣，被各種識所纏覆，在密嚴（Ghanavyūha，一種佛土的名稱）等禪定中的修行者，勤奮觀察才能證得。 密嚴是偉大的光明，是妙智的殊勝名稱。
【English Translation】 English version For the sake of the world. The seventh consciousness, Ālaya (Ālaya-vijñāna, the fundamental consciousness that stores all seeds and karmic forces), arises through mutual interaction, with ever-growing power. These eight consciousnesses are neither permanent nor completely discontinuous; all the worlds appear to exist and are thus established. Some believe that beings arise from the combination of 'self' and other elements, producing various consciousnesses that distinguish different realms. Others mistakenly believe that due to the karma of a creator, beings are born in Brahmā's heaven (Brahmā, the highest heaven in the realm of form) and other internal and external worlds. The world is not created by a creator, nor by karma and particles, but Ālaya-vijñāna manifests what appears to be the existing realms. The storehouse consciousness (another name for Ālaya-vijñāna) does not arise from conditions, nor does it create conditions for other consciousnesses; although the various consciousnesses flow and change, there is no combination of three elements. The essence of Laya-vijñāna (another name for Ālaya-vijñāna) remains constant, and various consciousnesses exist simultaneously with it, like a wheel and its reflection in water, or like stars and the moon. From this, habitual tendencies arise, and new habits constantly grow, further increasing other consciousnesses, and so on. This cycle continues until the enlightened one stills the mind. For example, fire burns wood, gradually spreading; once this wood is burned, it continues to burn other wood. Relying on Ālaya-vijñāna, the undefiled mind is also like this, gradually removing various defiled afflictions, and permanently ceasing the cycle of rebirth. This is the happiness of the present life, the realm of Samādhi (Samādhi, meditative concentration), and the path by which all sages universally reach the lands of the ten directions. Like gold in ore, no one can see the gold; only through the skillful refining of a wise person can the gold be revealed. The storehouse consciousness is also like this, entangled by habitual tendencies; only after purifying these tendencies through Samādhi can the meditator constantly see clearly. Just as butter cannot be obtained without churning milk, wise people obtain butter by churning milk. The storehouse consciousness is also like this, covered by various consciousnesses; only through diligent observation in Ghanavyūha (Ghanavyūha, the name of a Buddha-land) and other meditations can it be attained. Ghanavyūha is the great light, a special name for wondrous wisdom.
佛子勤修習， 當生此國中。 色及無色界， 空識非非想， 于彼常勤修， 而來生此處。 此中諸佛子， 威光猶日月， 住于修行地， 演說相應旨。 如來所證法， 隨見而轉依， 一切佛世尊， 灌頂授其位。 雖住密嚴土， 應物隨所宜， 在空而變化， 若見或聞法。」
爾時金剛藏菩薩摩訶薩復告大眾：「諸仁者！阿賴耶識從無始來為戲論熏習諸業所繫輪迴不已，如海因風起諸識浪，恒生恒滅不斷不常。而諸眾生不自覺知，隨於自識現眾境界。若自了知如火焚薪，即皆息滅入無漏位名為聖人。諸仁者！阿賴耶識變似眾境彌於世間，染意攀緣執我我所，諸識于境各各了別。諸仁者！心積集業，意亦復然。意識了知種種諸法，五識分別現前境界，如翳目者見似毛輪，于似色心中非色計色。諸仁者！如摩尼寶體性清凈，若有置於日月光中，隨其所應各雨其物。阿賴耶識亦復如是，是諸如來清凈之藏，與習氣合變似眾色周於世間，若無漏相應即雨一切諸功德法，如乳變異而成於酪乃至酪漿。阿賴耶識亦復如是，變似一切世間眾色，如翳目者以翳病故見似毛輪。一切眾生亦復如是，以習氣翳住藏識眼生諸似色，此所見色譬如陽焰遠離有無，皆阿賴耶之所變現。諸
【現代漢語翻譯】 現代漢語譯本 佛子精勤地修習，應當往生到這個國土中。 對於色界和無色界，以及空無邊處天、識無邊處天、無所有處天、非想非非想處天，如果經常精勤地修習，就能往生到這個國土中。 這裡的諸佛之子，他們的威光如同太陽和月亮一樣光明，安住在修行的處所，演說與真理相應的旨趣。 如來所證悟的佛法，隨著所見而轉變和依止，一切佛世尊都為他們灌頂，授予他們地位。 雖然安住在密嚴國土，但應根據眾生的根器和需要，隨順其所宜，在虛空中顯現種種變化，無論是見到還是聽聞佛法，都能得到利益。
這時，金剛藏菩薩摩訶薩又告訴大眾：『諸位仁者！阿賴耶識從無始以來，被虛妄分別的戲論所熏習，被各種業力所束縛，不斷地輪迴，就像大海因為風的作用而生起各種識浪一樣，恒常生滅，既不是斷滅也不是恒常。而眾生卻不能自覺地認識到這一點，隨著自己的阿賴耶識顯現出各種境界。如果能夠自己了知這一切就像火燃燒柴薪一樣，那麼所有的煩惱都會熄滅，進入無漏的境界，這樣的人就被稱為聖人。 諸位仁者！阿賴耶識變現出種種像眾境一樣的現象，瀰漫於世間，染污的意念攀緣執著于『我』和『我所』，各種識對於外境各自進行分別。諸位仁者！心積聚業力，意也是這樣。意識了知種種諸法，五識分別現前的境界，就像眼睛有翳病的人看到好像有毛髮的輪廓一樣，對於好像是色的東西，心中卻誤以為是真實的色。 諸位仁者！就像摩尼寶珠，其體性清凈，如果把它放在太陽或月亮的光芒中，它就會隨著所應而降下各種事物。阿賴耶識也是這樣，是諸如來清凈的寶藏，與習氣結合，變現出種種像眾色一樣的現象，周遍於世間，如果與無漏的智慧相應，就會降下一切諸功德法，就像牛奶經過變化而成為酪，乃至酪漿一樣。阿賴耶識也是這樣，變現出一切世間的眾色，就像眼睛有翳病的人因為翳病而看到好像有毛髮的輪廓一樣。一切眾生也是這樣，因為習氣的矇蔽，住在藏識的眼中，產生各種好像是色的東西，這些所見到的色，譬如陽焰，遠離有和無的分別，都是阿賴耶識所變現出來的。』
【English Translation】 English version A Buddha's disciple diligently cultivates, and should be born in this land. Regarding the Realm of Form and the Formless Realm, as well as the Heaven of Boundless Space, the Heaven of Boundless Consciousness, the Heaven of Nothingness, and the Heaven of Neither Perception Nor Non-Perception, if one constantly and diligently cultivates in those realms, one will be born in this land. The Buddha's disciples here, their majestic light is like the sun and the moon, abiding in the place of practice, expounding the corresponding meaning of truth. The Dharma realized by the Tathagata, transforms and relies upon what is seen, all Buddhas, the World Honored Ones, anoint them and bestow upon them their positions. Although dwelling in the Akaniṣṭha（密嚴）Pure Land, they respond to beings according to their needs and suitability, manifesting various transformations in emptiness, benefiting them whether they see or hear the Dharma.
At that time, Vajragarbha（金剛藏） Bodhisattva Mahasattva further addressed the assembly: 'Virtuous ones! The Ālaya-vijñāna（阿賴耶識） from beginningless time has been bound by the karma of conceptual proliferation and delusion, endlessly transmigrating, like waves arising in the ocean due to the wind, constantly arising and ceasing, neither permanent nor discontinuous. Yet beings are not aware of this, and follow the various realms manifested by their own consciousness. If they can realize that this is like fire burning firewood, then all afflictions will cease, and they will enter the state of non-outflow, and such beings are called sages. Virtuous ones! The Ālaya-vijñāna（阿賴耶識） transforms into appearances resembling various realms, pervading the world, defiled intention clings to 'I' and 'mine,' and the various consciousnesses each discriminate the external realms. Virtuous ones! The mind accumulates karma, and so does the intention. The consciousness knows various dharmas, and the five consciousnesses discriminate the present realms, like someone with cataracts seeing what appears to be hairy wheels, mistaking what seems to be form in the mind for actual form. Virtuous ones! Like a Mani（摩尼） jewel, its nature is pure, and if placed in the light of the sun or moon, it will rain down various things according to what is appropriate. The Ālaya-vijñāna（阿賴耶識） is also like this, it is the pure treasury of all Tathagatas, combining with habitual tendencies, transforming into appearances resembling various colors, pervading the world, and if it corresponds to non-outflow wisdom, it will rain down all meritorious dharmas, like milk transforming into curds, and even whey. The Ālaya-vijñāna（阿賴耶識） is also like this, transforming into all the colors of the world, like someone with cataracts seeing what appears to be hairy wheels due to the disease. All beings are also like this, due to the obscuration of habitual tendencies, dwelling in the eye of the storehouse consciousness, giving rise to various appearances of form, and these seen forms, like mirages, are far from existence and non-existence, and are all transformations of the Ālaya-vijñāna（阿賴耶識）.'
仁者！依于眼色有似色識，如幻而生住于眼中，其相飄動如熱時焰。諸仁者！一切眾色皆阿賴耶與色習相應變似其相，非別有體同於愚夫妄所分別。諸仁者！一切眾生若坐若臥、若行若立、惛醉睡眠乃至狂走，莫不皆是阿賴耶識。譬如盛日舒光燭地氣蒸飄動，猶如水流渴獸迷惑向之奔走。阿賴耶識亦復如是，體性非色而似色現，分別之人妄生取著。如磁石力令鐵轉移，雖無有心似有心者。阿賴耶識亦復如是，為生死法之所攝持，往來諸趣非我似我。如水中有物雖無思覺，而隨於水流動不住。阿賴耶識亦復如是，雖無分別依身執行。如有二象捔力而鬥，若一被傷退而不復。阿賴耶識應知亦然，斷諸染分更不流轉。譬如蓮花出離淤泥，皎潔清凈離諸塵垢，諸天貴人見之珍敬。阿賴耶識亦復如是，出習氣泥而得明潔，為諸佛菩薩大人所重。如有妙寶世所希絕，在愚下人邊常被污賤；智者得已獻之於王，用飾寶冠為王所戴。阿賴耶識亦復如是，是諸如來清凈種性，于凡夫位恒被雜染，菩薩證已斷諸習氣，乃至成佛常所寶持。如美玉在水蛙衣所覆。阿賴耶識亦復如是，在生死海為諸惡習覆而不現。諸仁者！阿賴耶識有能取所取二種相生，如蛇有二頭所樂同往，此亦如是與色相俱，世間之人取之為色，或計我我所若有若無，能作世
【現代漢語翻譯】 現代漢語譯本 仁者！依據眼和色的關係，產生類似色的意識，就像幻象一樣在眼中生起和存在，它的形態飄忽不定，如同熱天里的火焰。諸位仁者！一切色法都是阿賴耶識與色法的習氣相互作用而顯現的，並非獨立存在，只是愚昧的人妄加分別。諸位仁者！一切眾生，無論是坐著、躺著、行走、站立，還是昏沉、醉酒、睡眠，甚至瘋狂奔走，無一不是阿賴耶識的作用。比如盛夏的陽光照耀大地，地氣蒸騰飄動，就像水流一樣，讓口渴的野獸迷惑，向著它奔跑。阿賴耶識也是如此，本體並非色法，卻顯現出類似色法的現象，使分別之人妄生執著。如同磁石的力量使鐵移動，雖然磁石沒有心識，卻好像有心識一樣。阿賴耶識也是如此，被生死之法所攝持，在各個輪迴中往來，並非真我卻好像真我。如同水中的物體，雖然沒有思想和感覺，卻隨著水流流動不停。阿賴耶識也是如此，雖然沒有分別，卻依附於身體執行。如同兩頭大象角力相鬥，如果一方受傷，就會退卻不再戰鬥。應該知道阿賴耶識也是這樣，斷除了各種染污，就不再流轉生死。比如蓮花從淤泥中生長出來，潔白清凈，遠離各種塵垢，受到諸天和貴人的珍視和尊敬。阿賴耶識也是如此，從習氣的污泥中脫離出來，變得光明潔凈，受到諸佛菩薩等大人物的重視。如同稀世珍寶，在愚昧低下的人手中常常被玷污和輕賤；有智慧的人得到后，會獻給國王，用來裝飾寶冠，被國王所佩戴。阿賴耶識也是如此，是諸如來清凈的種性，在凡夫的地位上常常被雜染所污染，菩薩證悟后，斷除各種習氣，乃至成佛，都常常珍視和保持它。如同美玉被水中的青蛙的皮衣所覆蓋。阿賴耶識也是如此，在生死之海中被各種惡習所覆蓋而不顯現。諸位仁者！阿賴耶識有能取和所取兩種相生，如同蛇有兩個頭，喜歡一起前往同一個方向，阿賴耶識也是這樣，與色相一起存在，世間之人執取它為色法，或者計較是我、我所，或者認為是有、是無，從而造作世間。
【English Translation】 English version O Virtuous Ones! Based on the eye and color, there arises something resembling color consciousness, like an illusion that arises and dwells in the eye, its appearance flickering like heat haze. O Virtuous Ones! All forms are transformations of the Ālaya-vijñāna (storehouse consciousness) in conjunction with the habit-energy of form, not separate entities, but are falsely discriminated by foolish people. O Virtuous Ones! All sentient beings, whether sitting, lying down, walking, standing, in a stupor, drunk, asleep, or even running madly, are all manifestations of the Ālaya-vijñāna. Just as the sun shines brightly, causing the earth's vapor to rise and flicker, like a stream of water that deludes thirsty beasts, causing them to run towards it. The Ālaya-vijñāna is also like this, its nature is not form, but it appears as form, causing those who discriminate to falsely grasp at it. Like the power of a magnet that moves iron, though it has no mind, it appears to have one. The Ālaya-vijñāna is also like this, governed by the laws of birth and death, going and coming in various realms, not self but appearing as self. Like an object in water, though without thought or feeling, it flows and moves with the water. The Ālaya-vijñāna is also like this, though without discrimination, it operates in dependence on the body. Like two elephants wrestling and fighting, if one is injured, it retreats and does not fight again. Know that the Ālaya-vijñāna is also like this, when it cuts off all defilements, it no longer transmigrates. Like a lotus flower that emerges from the mud, pure and clean, free from all dust and defilement, revered and respected by gods and nobles. The Ālaya-vijñāna is also like this, emerging from the mud of habit-energy and becoming bright and pure, valued by all Buddhas and Bodhisattvas, great beings. Like a precious jewel, rare in the world, often defiled and despised when in the possession of foolish and lowly people; when a wise person obtains it, they offer it to the king, using it to adorn the royal crown, and it is worn by the king. The Ālaya-vijñāna is also like this, it is the pure seed-nature of all Tathāgatas (Buddhas), constantly defiled in the position of ordinary beings, but when a Bodhisattva realizes it, they cut off all habit-energy, and even upon becoming a Buddha, they constantly cherish and maintain it. Like a beautiful jade covered by the skin of a water frog. The Ālaya-vijñāna is also like this, in the ocean of birth and death, it is covered by all evil habits and does not appear. O Virtuous Ones! The Ālaya-vijñāna has two aspects, the grasper and the grasped, which arise together, like a snake with two heads that like to go in the same direction. It is also like this, existing together with form, and worldly people grasp it as form, or calculate it as 'I' and 'mine,' or think of it as existent or nonexistent, thus creating the world.
間於世自在。諸仁者！阿賴耶識雖種種變現而性甚深，無智之人不能覺了。譬如幻師幻作諸獸或行或走，相似眾生都無定實。阿賴耶識亦復如是，幻作種種世間眾生而無實事。凡愚不了妄生取著，起微塵、勝性、自在、丈夫有無等見。諸仁者！意能分別一切世間，是分別見如畫中質、如雲中形、如翳夢者所見之物、如因陀羅弓、如乾闥婆城、如谷響音、如陽焰水、如川影樹、如池像月，分別之人于阿賴耶如是妄取。若有於此能正觀察，知諸世間皆是自心，是分別見即皆轉滅。諸仁者！阿賴耶識是意等諸法習氣所依，為分別心之所擾濁。若離分別即成無漏，無漏即常猶如虛空。若諸菩薩于阿賴耶而得三昧，則生無漏禪定、解脫、方便力、自在神通如是等諸功德法，十究竟願意生之身，轉于所依識界常住，同虛空性不壞不盡。諸仁者！如來普見一切世間無有增減，般涅槃者非是壞滅，亦無非眾生而今始生。十方國土同一法性，諸佛出世不出世間，一切諸法住於法性不常不斷。若解脫者眾生界滅，即壞如來一切智性，去來今佛所知之法不得平等。又若涅槃眾生滅者，誰離於苦？有餘無餘降魔等事皆是妄說。是故當知，諸觀行者證於解脫其身常住，離眾有蘊滅諸習氣。譬如熱鐵投之冷水，熱勢雖除而鐵不壞。此亦如是。諸仁者
！阿賴耶海為戲論粗重所擊，五法三性諸識波浪相續而生，所有境界其相飄動，于無義處中似義而現。諸仁者！阿賴耶識行於諸蘊稠林之中意為先導，意識決了色等眾境，五識依根了現境界，所取之境莫不皆是阿賴耶識。諸仁者！阿賴耶識與壽命暖觸和合而住，意住於此，識覆住意，所餘五識亦住自根。諸仁者！心意及識住于諸蘊，為業所牽流轉不息，諸所有業因愛而起，以業受身身復造業，舍此身已更受余身如步屈蟲行。心及心法生於諸趣，復更積集稠林之蘊。諸仁者！壽、暖及識若舍于身，身無覺知同於木石。諸仁者！藏識是心，執我名意，取諸境界說之為識。諸仁者！心能持身、意著諸趣，意識遍了五現分別。諸仁者！藏識為因生於諸識，意及意識又從所緣無間而起，五識復待增上緣生，以同時自根為增上故。諸仁者！身如起尸亦如陽焰，隨於諸行因緣而轉，非是虛妄亦非真實，為愛所牽性空無我。諸仁者！意等諸識與心共生，五識復與意識同生，如是恒時大地俱轉。諸仁者！阿賴耶識為愛所熏而得增長，自增長已復增余識如輪不絕，以諸識故眾趣得生，于諸趣中識復增長，識與世間更互為因。如河中流前後不斷，如芽與種相續而生，各各差別分明顯現。識行亦爾，三和合已復更和合，差別而生無有斷絕，內外
【現代漢語翻譯】 現代漢語譯本： 阿賴耶識（Ālayavijñāna，藏識）被戲論（prapañca，虛妄分別）的粗重所衝擊，五法（五種法相：名、相、分別、正智、如如）、三自性（pariniṣpanna，圓成實性；parikalpita，遍計所執性；paratantra，依他起性）的各種識的波浪相續不斷地產生，所有的境界，它們的相狀飄忽不定，在沒有意義的地方，似乎顯現出意義。各位仁者！阿賴耶識在諸蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）稠密的森林中執行，意（manas，末那識）是先導，意識（vijñāna，了別識）決斷色等各種境界，五識（眼識、耳識、鼻識、舌識、身識）依靠各自的根（感官）了別顯現的境界，所取的一切境界沒有不是阿賴耶識的。各位仁者！阿賴耶識與壽命、暖（體溫）、觸（感覺）和合而住，意住於此阿賴耶識中，識又住于意，其餘五識也住在各自的根。各位仁者！心（citta，集起識）、意以及識住在諸蘊之中，被業（karma，行為）所牽引，流轉不息，所有一切業因愛（tṛṣṇā，渴愛）而起，以業受身，身又造業，捨棄這個身體后，又接受其他的身體，就像步屈蟲（一種昆蟲）一樣爬行。心及心法（與心相關的心理現象）生於諸趣（gati，輪迴的六個道：天、人、阿修羅、地獄、餓鬼、畜生），又再次積聚稠密的蘊。各位仁者！壽命、暖以及識如果捨棄了身體，身體就沒有了覺知，如同木頭和石頭一樣。各位仁者！藏識（ālayavijñāna，阿賴耶識）是心，執著於我而名為意，取各種境界而說之為識。各位仁者！心能夠維持身體，意執著于諸趣，意識普遍了別五種顯現的分別。各位仁者！藏識是因，產生各種識，意以及意識又從所緣境無間斷地生起，五識又等待增上緣（adhipati-pratyaya，強有力的條件）而生，以同時的自根為增上緣的緣故。各位仁者！身體如同起尸（死屍突然活動），也如同陽焰（陽光下的海市蜃樓），隨著各種行（saṃskāra，行蘊）的因緣而轉變，不是虛妄，也不是真實，為愛所牽引，自性是空，沒有我。各位仁者！意等各種識與心共同產生，五識又與意識一同產生，像這樣恒常地與大地一同運轉。各位仁者！阿賴耶識被愛所熏習而得以增長，自己增長后又增長其他的識，如同車輪一樣永不停歇，因為各種識的緣故，眾趣得以產生，在各種趣中，識又得以增長，識與世間互相為因。如同河流中的水流，前後不斷，如同芽與種子相續而生，各自的差別分明地顯現。識的執行也是這樣，三者和合后又再次和合，差別地產生，沒有斷絕，內外都是如此。
【English Translation】 English version: The Ālayavijñāna (storehouse consciousness) is struck by the grossness of prapañca (conceptual proliferation), and the waves of various consciousnesses of the five dharmas (five aspects of phenomena: name, form, discrimination, right knowledge, suchness) and three natures (pariniṣpanna, the perfected nature; parikalpita, the imputed nature; paratantra, the dependent nature) arise in succession. All realms, their appearances are fleeting, and in meaningless places, meaning seems to appear. O noble ones! The Ālayavijñāna moves within the dense forest of the skandhas (aggregates: form, feeling, perception, mental formations, consciousness), with manas (mind, the seventh consciousness) as its guide. Vijñāna (consciousness, the sixth consciousness) determines the various realms such as form, and the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) rely on their respective roots (sense organs) to perceive the manifested realms. All the realms that are grasped are none other than the Ālayavijñāna. O noble ones! The Ālayavijñāna abides in conjunction with life, warmth, and touch. Manas abides in this Ālayavijñāna, and consciousness abides in manas. The remaining five consciousnesses also abide in their respective roots. O noble ones! Citta (mind, the eighth consciousness), manas, and vijñāna abide in the skandhas, driven by karma (action), ceaselessly transmigrating. All karma arises from tṛṣṇā (craving). One receives a body through karma, and the body again creates karma. Having abandoned this body, one receives another body, like a step-by-step crawling insect. Mind and mental phenomena arise in the gatis (realms of existence: gods, humans, asuras, hell-beings, hungry ghosts, animals), and again accumulate dense aggregates. O noble ones! If life, warmth, and consciousness abandon the body, the body has no awareness, like wood and stone. O noble ones! The Ālayavijñāna is the mind, clinging to 'I' and is named manas, grasping various realms and is spoken of as vijñāna. O noble ones! The mind can sustain the body, manas clings to the realms, and consciousness universally distinguishes the five manifested discriminations. O noble ones! The Ālayavijñāna is the cause, giving rise to various consciousnesses. Manas and vijñāna arise without interruption from their objects of perception. The five consciousnesses also await the adhipati-pratyaya (dominant condition) to arise, with their simultaneous self-roots as the dominant condition. O noble ones! The body is like a reanimated corpse, also like a mirage, transforming according to the conditions of the various saṃskāras (formations). It is neither false nor true, driven by craving, its nature is empty, without self. O noble ones! Manas and the other consciousnesses arise together with the mind, and the five consciousnesses arise together with consciousness. Thus, constantly, they turn together with the earth. O noble ones! The Ālayavijñāna is perfumed by craving and thus grows. Having grown itself, it grows the other consciousnesses like a wheel without end. Because of the various consciousnesses, the realms of existence arise. In the various realms, consciousness again grows. Consciousness and the world are mutually causal. Like the flow in a river, continuous from front to back, like a sprout and a seed arising in succession, their individual differences clearly manifest. The movement of consciousness is also like this, the three combine and then combine again, arising distinctly, without cessation, both internally and externally.
眾法因茲而起。一切凡夫不了自心，汝諸佛子應勤觀察。」
爾時眾色最勝王等復向金剛藏菩薩摩訶薩而作是言：
「金剛三昧藏， 得無所畏者， 善入於密嚴， 能演一切法。 佛及諸佛子， 三昧正思惟， 所見諸法相， 微妙最無比。 惟愿大智者， 為我等宣說， 尊者恒安住， 摩尼月藏宮， 坐于師子座， 菩薩眾圍繞。 愿為諸瑜祇， 說密嚴定法， 此是月幢佛， 為眾所開演， 彼眾當來此， 愿說而無倦。」
爾時月幢世尊無量分身在於欲色諸天宮殿，有無央數菩薩及諸天等圍繞供養，說密嚴中諸無畏者所修觀行實相之法。彼諸菩薩聞說是已，得內證智相應三昧，心不樂於正位之樂不住實際，即于定中互相觀察，心各念言：「其誰已見證於實相觀行之首？云何而得見斯人乎？」心生渴仰僉然而住。彼諸佛子復更思惟：「何者是定？云何非定？於何所定孰是其定所待之緣？」作是念已，以三昧力見密嚴土中菩薩之王，首戴寶冠，三十二相以為嚴飾。彼諸菩薩便從定起著上好衣，從他方無量佛國而來此會，一心瞻仰金剛藏尊。
爾時金剛藏菩薩摩訶薩周顧四方，見諸大眾，便生覺念將欲說法，熙怡微笑發和雅音，而說偈言：
「汝
【現代漢語翻譯】 現代漢語譯本：
『一切法皆由此而生起。一切凡夫不瞭解自己的心，你們這些佛子應當勤加觀察。』 當時，眾色最勝王等又向金剛藏菩薩摩訶薩說道： 『金剛三昧藏（指金剛藏菩薩所證的三昧）， 獲得無所畏懼的境界， 善於進入密嚴凈土（佛教的秘密莊嚴國土）， 能夠演說一切佛法。 佛陀以及各位佛子， 以三昧正定進行思惟， 所見到的各種法相， 微妙無比。 惟愿具有大智慧者， 為我們宣說， 尊者您恒常安住在， 摩尼月藏宮（充滿摩尼寶珠的宮殿）， 坐在師子座上， 被眾多菩薩圍繞。 愿為各位瑜祇（修行瑜伽者）， 宣說密嚴的禪定之法， 這是月幢佛（佛名）， 為大眾所開示演說的， 那些大眾將要來到這裡， 愿您宣說而不知疲倦。』 當時，月幢世尊（佛名）的無量分身在欲界和色界的各個天宮中，有無數的菩薩以及諸天等圍繞供養，宣說密嚴凈土中那些無畏者所修行的觀行實相之法。那些菩薩聽聞這些法后，獲得了與內證智慧相應的三昧，心中不貪戀正位的安樂，也不執著于實際的境界，就在禪定中互相觀察，心中各自想念：『是誰已經見證了實相觀行的開端？要怎樣才能見到這個人呢？』心中充滿渴望，一同安住。 那些佛子又進一步思惟：『什麼是禪定？什麼不是禪定？在什麼地方入定？什麼是禪定所依賴的因緣？』這樣思惟之後，以三昧的力量見到密嚴凈土中的菩薩之王（指金剛藏菩薩），頭戴寶冠，以三十二相作為莊嚴。那些菩薩便從禪定中起身，穿上上好的衣服，從他方無量的佛國來到這個法會，一心瞻仰金剛藏尊。 當時，金剛藏菩薩摩訶薩環顧四周，見到各位大眾，便生起覺悟的念頭，將要說法，面帶喜悅的微笑，發出柔和雅正的聲音，而說偈頌道： 『你們……』
【English Translation】 English version:
'All dharmas arise from this. All ordinary beings do not understand their own minds; you, the Buddha's disciples, should diligently observe.' At that time, Sarvarūpa-śreṣṭha-rāja (King of the Most Excellent Colors) and others again spoke to Vajragarbha Bodhisattva-Mahasattva, saying: 'Vajra-samādhi-garbha (Womb of Diamond Samadhi), Having attained fearlessness, Well-entered into Ghanavyūha (Dense Array, a pure land), Able to expound all dharmas. The Buddha and the Buddha's disciples, With samadhi, correctly contemplate, The aspects of all dharmas seen, Subtle, most incomparable. We wish that the greatly wise one, Would expound for us, That the venerable one constantly abides, In the Maṇi-candra-garbha Palace (Jewel Moon Womb Palace), Sitting upon a lion throne, Surrounded by a multitude of Bodhisattvas. May you expound the Ghanavyūha meditation dharma, For all yogis, This is Candra-ketu Buddha (Moon Banner Buddha), Expounded for the multitude, That multitude will come here, May you speak without weariness.' At that time, countless emanations of Bhagavan Candra-ketu (World Honored One Moon Banner) were in the palaces of the desire and form realms, surrounded and venerated by countless Bodhisattvas and devas, expounding the dharma of the actual characteristics of the contemplative practices cultivated by the fearless ones in Ghanavyūha. Having heard this, those Bodhisattvas attained samadhi corresponding to the inner realization wisdom, their minds did not delight in the bliss of the correct position, nor did they abide in the actual realm. Immediately, in meditation, they observed each other, each thinking, 'Who has already witnessed the beginning of the contemplation practice of actual characteristics? How can we see this person?' Their hearts filled with longing, and they remained together. Those Buddha's disciples further contemplated, 'What is meditation? What is not meditation? Where does one enter meditation? What are the conditions upon which meditation depends?' Having thought this, with the power of samadhi, they saw the King of Bodhisattvas (Vajragarbha Bodhisattva) in the Ghanavyūha land, wearing a jeweled crown, adorned with the thirty-two marks. Those Bodhisattvas then arose from meditation, put on excellent garments, and came to this assembly from countless Buddha lands in other directions, single-mindedly gazing upon Vajragarbha尊. At that time, Vajragarbha Bodhisattva-Mahasattva looked around in all directions, saw the great assembly, and then generated the thought of awakening, intending to expound the dharma, with a joyful smile, emitting a harmonious and elegant sound, and spoke in verse: 'You...'
等諸佛子， 咸應一心聽， 定境難可思， 非分別所了， 定及於定者， 定緣亦復然。 離諸欲不善， 而有于覺觀， 寂靜生喜樂， 是謂入初禪。 如是漸次第， 四八至於十， 外道著我者， 常修此諸定。 一切聲聞眾， 辟支佛亦然， 了知於世間， 諸法之自相。 蘊處如空宅， 此中無有我， 無思無動作， 如機關起尸， 但有三和合， 本無能作者。 外道修定人， 起于定性見， 此人迷法相， 壞於一切法。 若有能修行， 如來微妙定， 善知蘊無我， 諸見悉除滅。 一切唯有識， 諸法相皆無， 無能相所相， 無界亦無蘊， 分析至微塵， 此皆無所住， 地水等眾物， 皆從分別生。 不知其性者， 取于如是相， 惡色與好色， 似色余亦然。 譬如虛空中， 雲霓等眾彩， 思惟如骨璅， 遍滿於世間， 及遍處想觀， 觀于諸大等。 身有色無色， 定者常諦思， 若於緣一心， 即緣說清凈。 如其所分別， 即彼成所緣， 非定非定者， 妄計以為定。 定者在定中， 了世皆藏識， 法及諸法相， 一切皆除遣。 獲于勝定者
【現代漢語翻譯】 現代漢語譯本 諸位佛子，都應當一心諦聽， 禪定的境界難以思議，不是通過分別思量就能理解的， 禪定以及入定的人，禪定的因緣也是這樣。 遠離各種慾望和不善之法，心中有覺和觀， 從寂靜中產生喜悅和快樂，這叫做進入初禪。 像這樣逐漸按次第修習，從四禪到八定，再到十想， 那些執著于『我』的外道，常常修習這些禪定。 一切聲聞眾（Śrāvaka，聽聞佛陀教法的修行者），辟支佛（Pratyekabuddha，不依師自悟的修行者）也是這樣， 了知世間一切諸法的自性。 五蘊（Skandha，構成個體存在的五種要素：色、受、想、行、識）、十二處（Āyatana，感覺器官與感覺對像）就像空房子， 其中沒有『我』的存在， 沒有思想，沒有動作，就像機關控制的屍體， 只有各種因緣和合，本來沒有能作者。 外道修習禪定的人，生起對禪定自性的執見， 這種人迷惑于諸法的實相，破壞一切法。 如果有人能夠修行如來微妙的禪定， 善於了知五蘊無我，各種邪見全部消除。 一切都唯有識（Vijñāna，意識），諸法的現象都是虛幻不實的， 沒有能相和所相，沒有界（Dhātu，構成要素）也沒有蘊（Skandha，構成個體存在的五種要素：色、受、想、行、識）， 分析到最微小的微塵，這些都沒有真實的住處， 地、水等各種事物，都是從分別念中產生的。 不瞭解事物自性的人，執取這些虛假的現象， 醜陋的顏色和美好的顏色，以及其他相似的現象也是這樣。 譬如在虛空中，雲彩、彩虹等各種色彩， 思惟觀想如同一堆骨鎖，遍滿於世間， 以及修習遍處想觀（Kṛtsnāyatana，禪修方法），觀想地、水、火、風等。 身體有色（Rūpa，物質）和無色（Arūpa，非物質），修習禪定的人常常仔細思惟， 如果對所緣境一心專注，就說這個所緣境是清凈的。 如其所分別，即彼成所緣， 不是禪定也不是入定者，妄自認為那是禪定。 修習禪定的人在禪定中，了知世間一切都是藏識（Ālayavijñāna，儲存一切經驗的根本識）， 法以及諸法的現象，一切都應當去除。 獲得殊勝禪定的人
【English Translation】 English version All you Buddha's children, Should listen with one mind, The state of Samadhi is difficult to fathom, Not understood by discrimination, Samadhi and the one in Samadhi, The conditions for Samadhi are also thus. Away from all desires and unwholesome things, There is awareness and observation, Joy and happiness arise from tranquility, This is called entering the first Dhyana (Jhāna, meditative state). Thus, gradually in order, From the fourth to the eighth to the tenth, Those heretics attached to 'self', Constantly cultivate these Samadhis. All Śrāvakas (hearers of the Buddha's teachings), Pratyekabuddhas (solitary Buddhas) are also thus, Understanding the self-nature of all Dharmas (teachings, phenomena) in the world. The Skandhas (aggregates of existence) and Āyatanas (sense bases) are like empty houses, In which there is no 'self', No thought, no action, Like a corpse moved by a machine, There are only three harmonies, Originally there is no creator. Those heretics who cultivate Samadhi, Give rise to views about the nature of Samadhi, These people are deluded about the characteristics of Dharmas, Destroying all Dharmas. If one can cultivate, The subtle Samadhi of the Tathagata (Buddha), Knowing well that the Skandhas are without self, All views are extinguished. Everything is only consciousness (Vijñāna), The appearances of all Dharmas are unreal, There is no subject and object, No Dhatu (elements) and no Skandhas (aggregates), Analyzing to the finest dust, All of these have no abiding place, Earth, water, and other things, All arise from discrimination. Those who do not know their nature, Grasp at such appearances, Ugly colors and beautiful colors, And other similar phenomena are also thus. For example, in empty space, Clouds, rainbows, and various colors, Thinking like a pile of bone locks, Filling the world, And contemplating the Kṛtsnāyatanas (totality meditations), Contemplating the great elements and so on. The body has Rūpa (form) and Arūpa (formless), Those in Samadhi constantly contemplate, If one is single-minded on the object, Then that object is said to be pure. As it is discriminated, That becomes the object, Neither Samadhi nor one in Samadhi, Falsely think it is Samadhi. The one in Samadhi, in Samadhi, Understands that the world is all Ālayavijñāna (storehouse consciousness), Dharmas and the appearances of Dharmas, All should be removed. Those who attain supreme Samadhi
， 善說于諸定， 破諸修定人， 妄智所知法。 若人生小智， 取法及於我， 自謂誠諦言， 善巧說諸法， 計著諸法相， 自壞亦壞他， 無能相所相， 妄生差別見。 甜效能除熱， 苦醋咸止痰， 辛物變于冷， 咸能已風疾。 身中有痰熱， 共生於瘧病， 或復但因風， 或三和合起。 以病各差別， 良醫說眾方， 石蜜並六分， 庾沙諸食等， 能除眾生身， 種種諸瘧疾。 若法有自性， 及以諸相者， 藥無除病能， 病者不應差。 云何世人見， 服藥病除愈？ 定者觀世間， 但是賴耶識， 變異而流轉， 譬如眾幻獸。 無能相所相， 蘊與于蘊者， 亦無支分殊， 及以有支分。 世中無能作， 而作於世間， 亦非散十方， 微塵之所聚。 非初最微細， 漸次大如指， 二指或復三， 諸物轉和合， 求那各差別， 如是義皆無。 非時非勝性， 及三法所作， 亦非無有因， 自然而得有。 斯由業習氣， 擾濁于內心， 依心及眼根， 種種妄分別。 意與于意識， 及以阿賴耶， 普現於世間， 如幻作眾物。 瓶等眾境界， 悉
【現代漢語翻譯】 現代漢語譯本： 善於解說各種禪定， 破斥那些修行禪定之人，以虛妄的智慧所理解的法。 如果有人生出小小的智慧，執取法和我（的概念）， 自認為說的是真實的話語，善於巧妙地解說各種法， 執著于各種法的表相，自己毀壞也毀壞他人， 沒有能取相和所取相，卻虛妄地產生差別之見。 甜的性質能夠消除熱，苦、醋、咸能夠止住痰， 辛辣之物能夠改變寒冷，鹹味能夠治癒風疾。 身體中有痰熱，共同產生瘧疾病， 或者僅僅因為風，或者三種因素和合而起。 因為疾病各有差別，好的醫生會說出各種藥方， 石蜜（蜂蜜）以及六分藥，庾沙（藥名）等食物， 能夠去除眾生身體中，各種各樣的瘧疾病。 如果法有自性，以及各種表相， 那麼藥物就沒有去除疾病的能力，病人也不應該痊癒。 為什麼世人看到，服用藥物后疾病就痊癒了呢？ 修習禪定的人觀察世間，一切都只是阿賴耶識（Alaya-vijnana，第八識，含藏識）， 變異而流轉，譬如各種幻化的野獸。 沒有能取相和所取相，蘊（skandha，五蘊）與于蘊， 也沒有支分的不同，以及有支分。 世間沒有能作者，而能作用於世間， 也不是分散在十方，微塵的聚集。 不是最初最微細，逐漸變大如手指， 兩指或者三指，各種物體轉化和合， 求那（guna，德性）各自差別，這樣的意義都沒有。 不是時間，不是勝性（Prakrti，自性），以及三種法所造作， 也不是沒有原因，自然而有的。 這是由於業的習氣，擾亂混濁內心， 依靠心和眼根，種種虛妄分別。 意（manas，末那識）與于意識（vijnana，六識），以及阿賴耶（Alaya-vijnana，第八識，含藏識）， 普遍顯現在世間，如幻術變作各種事物。 瓶子等各種境界，都
【English Translation】 English version: He speaks well on all the Dhyanas (meditative states), Refuting those who cultivate Dhyana, with their deluded wisdom of what is known as Dharma (teachings). If a person develops a little wisdom, grasping at Dharma and 'I' (the concept of self), Claiming to speak truthfully, skillfully explaining all Dharmas, Clinging to the appearances of Dharmas, destroying themselves and others, Without a grasper and what is grasped, falsely generating perceptions of difference. The nature of sweetness can eliminate heat, bitterness, sourness, and saltiness can stop phlegm, Spicy things can change coldness, and saltiness can cure wind diseases. When there is phlegm and heat in the body, together they produce malaria, Or it may be caused only by wind, or by the combination of all three factors. Because diseases are different, good doctors prescribe various formulas, Honey (rock honey) and six-part medicines, Yusha (a medicinal name) and other foods, Can remove from the bodies of sentient beings, all kinds of malaria. If Dharmas have self-nature and various characteristics, Then medicine would have no power to remove disease, and the sick should not recover. Why do people see that, after taking medicine, the disease is cured? Those who practice Dhyana observe the world, everything is only Alaya-vijnana (storehouse consciousness), Changing and flowing, like various illusory beasts. Without a grasper and what is grasped, the Skandhas (aggregates) and what belongs to the Skandhas, Also without different parts, and with parts. In the world, there is no agent, yet it acts upon the world, Nor is it scattered in the ten directions, gathered from dust particles. Not initially the most subtle, gradually becoming as large as a finger, Two fingers or three fingers, various things transform and combine, Gunas (qualities) each different, such meanings are all without substance. Not time, not Prakrti (primordial nature), and not created by the three Dharmas, Nor is it without cause, naturally existing. This is due to the habitual energy of karma, disturbing and clouding the inner mind, Relying on the mind and the eye faculty, various false discriminations arise. Manas (mind) and consciousness (vijnana), as well as Alaya-vijnana (storehouse consciousness), Universally appear in the world, like illusions creating various things. Jars and other realms, all
以心為體， 非瓶似瓶現， 是故說為空。 世間所有色， 諸天宮殿等， 皆是阿賴耶， 變異而可見。 眾生身所有， 從頭至手足， 頓生或漸次， 無非阿賴耶。 習氣濁於心， 凡愚不能了， 此性非是有， 亦復非是空。 如人以諸物， 擊破于瓶等， 物體若是空， 即無能所破。 譬如須彌量， 我見未為惡， 憍慢而著空， 此惡過於彼。 空性隨應說， 不應演非處， 若演于非處， 甘露即為毒。 一切諸眾生， 生於種種見， 欲令斷諸見， 為說于空理。 聞空執為實， 不能斷諸見， 此見不可除， 如病醫所舍。 譬如火燒木， 木盡火不留， 見木若已燒， 空火亦應滅。 生於智慧火， 諸見得滅時， 普燒諸煩惱， 一切皆清凈， 牟尼以此智， 密嚴而解脫。 不見以兔角， 觸壞於大山， 曾無石女兒， 執箭射於物， 未聞欲鬥戰， 而求兔角弓， 誰復須宮室， 令石女兒造？ 一切法空性， 與法常同體， 始於胎藏時， 色生便滅壞。 離空無有色， 離色無有空， 如月與光明， 始終恒不異。 諸法亦如是， 空性與之一
【現代漢語翻譯】 現代漢語譯本 以心作為根本（體）， 雖然不是瓶子，卻像瓶子一樣顯現，所以說它是空。 世間所有形色之物，諸如天上的宮殿等等， 都是阿賴耶識（Ālaya-vijñāna）變異而顯現的。 眾生身體的所有部分，從頭到手腳， 無論是頓然產生還是逐漸形成，無一不是阿賴耶識（Ālaya-vijñāna）所變現。 習氣污染了清凈的心，凡夫愚人不能明白這個道理， 這種自性不是實有，也不是空無。 比如人們用各種東西，擊碎瓶子等等， 如果瓶子的本體是空無，那就沒有能擊碎的和被擊碎的。 譬如像須彌山（Sumeru）那樣巨大的『我見』，我認為還不是最壞的， 如果因為驕慢而執著于空，這種惡劣比前者更甚。 空性的道理應該根據情況適當宣說，不應該在不適合的地方宣講， 如果在不適合的地方宣講，甘露也會變成毒藥。 一切眾生，產生種種不同的見解， 爲了讓他們斷除這些見解，才為他們宣說空性的道理。 如果聽聞空性后反而執著于空，就不能斷除各種見解， 這種見解無法去除，就像醫生放棄治療的疾病一樣。 譬如火燃燒木頭，木頭燒盡后火也不會留下， 如果看到木頭已經被燒盡，那麼空中的火也應該熄滅。 當智慧之火產生，各種見解得以消滅時， 普遍焚燒各種煩惱，一切都變得清凈， 牟尼（Muni，指佛陀）憑藉這種智慧，在密嚴凈土中獲得解脫。 沒有人見過用兔角去撞壞大山， 也從來沒有石女兒拿著箭去射擊物體， 沒有聽說過要打仗，卻去尋找兔角弓， 誰又需要宮殿，讓石女兒來建造呢？ 一切法的空性，與法本身常常是同一本體， 從胎藏開始，色（Rūpa）產生后便會滅壞。 離開空性就沒有色（Rūpa），離開色（Rūpa）就沒有空性， 就像月亮和光明，始終恒常沒有差異。 一切諸法也是這樣，空性與之一體。
【English Translation】 English version Taking the mind as the essence, Though not a jar, it appears like a jar; therefore, it is said to be emptiness. All forms in the world, such as palaces of the gods, Are all visible transformations of Ālaya-vijñāna (Ālaya-vijñāna, storehouse consciousness). All parts of sentient beings' bodies, from head to hands and feet, Whether arising suddenly or gradually, are none other than Ālaya-vijñāna (Ālaya-vijñāna). Habitual tendencies cloud the mind, and the foolish cannot understand this, This nature is neither existent nor empty. For example, when people use various objects to break jars and the like, If the substance of the object were empty, there would be neither breaker nor broken. For example, having an 'I-view' as large as Mount Sumeru (Sumeru), I do not consider it the worst, But being arrogant and attached to emptiness, this evil is worse than the former. The doctrine of emptiness should be taught appropriately according to the situation, and should not be expounded in unsuitable places, If expounded in unsuitable places, nectar becomes poison. All sentient beings generate various views, To help them cut off these views, the principle of emptiness is taught. If, upon hearing of emptiness, one clings to it as real, one cannot cut off various views, This view cannot be removed, like a disease abandoned by a doctor. For example, when fire burns wood, the fire does not remain after the wood is exhausted, If one sees that the wood has been burned, then the fire in the sky should also be extinguished. When the fire of wisdom arises and various views are extinguished, All afflictions are universally burned, and everything becomes pure, Muni (Muni, referring to the Buddha) attains liberation in Akaniṣṭha (Akaniṣṭha) with this wisdom. No one has ever seen a rabbit horn break a great mountain, Nor has there ever been a barren woman holding an arrow to shoot at something, It has not been heard that one seeks a rabbit horn bow to fight a battle, Who needs a palace built by a barren woman? The emptiness of all dharmas is always of the same essence as the dharmas themselves, From the time of the womb, form (Rūpa) arises and then decays. Without emptiness, there is no form (Rūpa); without form (Rūpa), there is no emptiness, Like the moon and its light, they are always the same from beginning to end. All dharmas are also like this; emptiness is one with them.
， 展轉無差別， 所為皆得成。 是身如死屍， 本來無自性， 恒為愛繩縛， 境界所牽動。 佛說于空理， 為欲斷諸見， 汝等有智人， 宜應一心學。 譬如工幻者， 以諸咒術力， 草木等眾緣， 隨意之所作。 依于眼及愛， 作意色與明， 如是眼識生， 如幻亦如焰。 是識無來處， 去亦無處所， 諸識性如是， 不應著有無。 譬如石女兒， 兔角毛輪等， 本來無有體， 妄立於名字。 師子熊羆類， 此皆無有角， 何故不分別， 唯言兔角無？ 善巧談論者， 豈不能宣說？ 古先諸智人， 但說兔無角， 惑者妄分別， 如喑及聾瞽。 斯人無現智， 不能自證法， 但隨他語轉， 何用分別為？ 若離於分別， 當生密嚴土， 一心正定中， 普現十方國。 譬如天宮殿， 眾星及日月， 依止須彌山， 風力所持運。 七識亦如是， 依于阿賴耶， 習氣之所持， 處處恒流轉。 譬如依大地， 發生種種物， 一切諸含情， 乃至眾珍寶； 藏識亦如是， 眾識之所依。 譬如孔雀鳥， 毛羽多光色， 雄雌相愛樂， 鼓舞共歡游。 定
【現代漢語翻譯】 現代漢語譯本 輾轉相生沒有差別，所做的事情都能成功。 這個身體就像死屍一樣，本來就沒有自性，總是被愛慾的繩索束縛，被外在境界所牽動。 佛陀宣說空性的道理，是爲了斷除各種錯誤的見解，你們這些有智慧的人，應該一心一意地學習。 譬如善於變幻的幻術師，憑藉各種咒語的力量，用草木等各種因緣，隨意變現出各種事物。 依靠眼睛和愛慾，加上作意、顏色和光明，這樣眼識就產生了，它就像幻象一樣，也像火焰一樣。 這個眼識沒有來處，去也沒有去處，各種識的本性都是如此，不應該執著于有或者無。 譬如石女的兒子，兔子的角，毛髮的輪環等等，本來就沒有實體，只是虛妄地安立了名字。 獅子、熊、羆這類動物，都沒有角，為什麼不去分辨它們，而只說兔子的角不存在呢？ 善於談論的人，難道不能宣說這些道理嗎？古代的智者，只是說兔子沒有角，迷惑的人妄加分別，就像啞巴、聾子和瞎子一樣。 這些人沒有現前的智慧，不能自己證悟佛法，只是隨著別人的話語轉動，又何必去分別呢？ 如果能夠遠離分別，就能往生到密嚴凈土（Ghanavyūha），在一心正定中，普遍顯現十方國土。 譬如天宮殿，眾星和日月，依靠須彌山（Sumeru），被風的力量所託持運轉。 七識也是這樣，依靠阿賴耶識（Ālaya-vijñāna），被習氣的力量所支援，在各處不斷地流轉。 譬如依靠大地，發生種種事物，一切有情眾生，乃至各種珍寶；藏識（Ālaya-vijñāna）也是這樣，是各種識所依靠的基礎。 譬如孔雀鳥，羽毛有很多光彩的顏色，雄孔雀和雌孔雀相互愛戀，一起跳舞嬉戲。 定
【English Translation】 English version Turning around without difference, everything done will be accomplished. This body is like a corpse, originally without self-nature, constantly bound by the ropes of love, and moved by the realm of objects. The Buddha spoke of the principle of emptiness in order to cut off all wrong views. You wise people should learn with one mind. For example, a skilled illusionist, with the power of various mantras, uses grass, trees, and other conditions to create things at will. Relying on the eye and love, together with attention, color, and light, thus eye-consciousness arises, like an illusion, like a flame. This consciousness has no place of origin, and no place to go. The nature of all consciousnesses is like this; one should not be attached to existence or non-existence. For example, a stone woman's son, a rabbit's horn, a wheel of hair, etc., originally have no substance, but names are falsely established. Lions, bears, and grizzlies do not have horns. Why not distinguish them, but only say that rabbit horns do not exist? Can't those skilled in debate proclaim these principles? Ancient wise men only said that rabbits have no horns, but confused people make false distinctions, like the mute, deaf, and blind. These people have no present wisdom, cannot realize the Dharma for themselves, but follow the words of others. Why bother to make distinctions? If one can be free from distinctions, one will be born in the Ghanavyūha Pure Land (Ghanavyūha), and in one-pointed concentration, the ten directions will be universally manifested. For example, heavenly palaces, stars, and the sun and moon rely on Mount Sumeru (Sumeru), and are supported and moved by the power of the wind. The seven consciousnesses are also like this, relying on the Ālaya-vijñāna (Ālaya-vijñāna), supported by the power of habitual tendencies, constantly flowing everywhere. For example, relying on the earth, all kinds of things arise, all sentient beings, and even all kinds of treasures; the Ālaya-vijñāna (Ālaya-vijñāna) is also like this, it is the basis upon which all consciousnesses rely. For example, peacocks have feathers of many bright colors, male and female peacocks love each other, dancing and playing together. Samādhi
者觀賴耶， 應知亦如是， 種子及諸法， 展轉相依住。 譬如百川流， 日夜歸大海， 川流無有盡， 海亦不分別。 藏識亦如是， 甚深無有涯， 諸識之習氣， 日夜常歸往。 如地有眾寶， 及餘種種物， 給施諸眾生， 隨其所資用。 藏識亦如是， 與諸分別俱， 增長於生死， 轉依成正覺。 善行清凈行， 出過於十地， 入如來地中， 十力皆圓滿， 正住于真際， 常恒不壞滅， 如地無分別， 應化無有窮。 如春眾花發， 人鳥皆欣玩， 執持識亦然， 定者多迷取。 如是諸佛子， 無慧離真實， 于義不善知， 妄言生決定。 非法離間語， 誑惑于眾生， 諸法別異住， 而別起言說。 譬如工幻師， 善用於咒術， 于無花果處， 現種種花果。 如是佛菩薩， 善巧方便智， 世間別異住， 別異而安立， 說種種教門， 誘誨無終已， 決定真實法， 密嚴中顯現。 六界與十八， 十二處丈夫， 意繩之所牽， 眾生以流轉。 八識諸界處， 共起而和合， 從於意繩轉， 前身復後身。 佛說此丈夫， 隨世因流轉， 是一切身者
【現代漢語翻譯】 現代漢語譯本： 觀察阿賴耶識（Ālaya-vijñāna，藏識），應當知道也是如此，種子和各種法，輾轉相互依靠而存在。 譬如眾多河流，日夜不停地流向大海，河流的流動沒有窮盡，大海也不會加以分別。 藏識也是這樣，極其深邃沒有邊際，各種識的習氣，日夜不停地歸向它。 如同大地蘊藏著各種寶藏，以及其他種種事物，供給施捨給各種眾生，隨他們所需而使用。 藏識也是這樣，與各種分別心一起，增長於生死輪迴之中，通過轉依可以成就正覺。 善行和清凈行，超越了十地（菩薩修行的十個階段），進入如來（Tathāgata，佛）的境界中，十種力量都圓滿具足， 安住在真如實際之中，常恒不變壞滅，如同大地沒有分別心，應化示現也沒有窮盡。 如同春天各種花開放，人們和鳥兒都欣喜玩賞，執持識也是這樣，禪定者常常迷惑而執取。 像這些佛的弟子，沒有智慧而遠離真實，對於義理不能好好理解，胡亂說話而生起決斷。 用不符合佛法的離間之語，欺騙迷惑眾生，認為諸法是分別差異而存在的，並且分別地加以言說。 譬如善於變幻的幻術師，擅長使用咒語法術，在沒有花果的地方，顯現出種種花果。 如同佛和菩薩，具有善巧方便的智慧，對於世間分別差異的存在，分別地加以安立， 宣說種種教法，誘導教誨沒有終了，決定性的真實法，在密嚴國土中顯現。 六界（地、水、火、風、空、識）與十八界（六根、六塵、六識），十二處（六根、六塵）的丈夫，被意繩所牽引，眾生因此而流轉。 八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）和諸界處，共同生起而和合，跟隨著意繩而運轉，前身之後又是後身。 佛說這個丈夫，隨著世間的因緣而流轉，是一切身（的作者）。
【English Translation】 English version: Observing the Ālaya-vijñāna (storehouse consciousness), one should know that it is also like this; seeds and all dharmas (phenomena), depend on each other and abide. For example, hundreds of rivers flow day and night into the great sea; the flow of rivers never ends, and the sea does not discriminate. The storehouse consciousness is also like this, extremely deep and without limit; the habitual energies of all consciousnesses constantly return to it day and night. Like the earth containing various treasures and other various things, providing and bestowing them to all sentient beings, according to their needs and uses. The storehouse consciousness is also like this, together with all discriminations, it increases in the cycle of birth and death; through transformation, it can achieve perfect enlightenment. Good deeds and pure conduct, surpass the ten bhūmis (ten stages of a Bodhisattva's practice), entering the realm of the Tathāgata (Buddha), where the ten powers are fully complete, Abiding in the true reality, constantly unchangeable and indestructible, like the earth without discrimination, its responsive manifestations are inexhaustible. Like various flowers blooming in spring, people and birds all joyfully admire them; the clinging consciousness is also like this, meditators often become confused and attached. Like these disciples of the Buddha, without wisdom and far from the truth, they cannot understand the meaning well, and speak rashly, giving rise to firm conclusions. Using divisive speech that does not accord with the Dharma, deceiving and bewildering sentient beings, believing that all dharmas exist separately and differently, and speaking of them separately. For example, a skilled illusionist, adept at using spells and incantations, manifests various flowers and fruits in a place where there are no flowers or fruits. Like the Buddhas and Bodhisattvas, possessing skillful and expedient wisdom, regarding the separate and different existences of the world, they establish them separately, Expounding various teachings, guiding and instructing without end; the definitive and true Dharma, is revealed in the Pure Land of Mystic Adornment. The six dhātus (elements: earth, water, fire, wind, space, consciousness) and the eighteen dhātus (six sense organs, six sense objects, six consciousnesses), the twelve āyatanas (sense bases: six sense organs, six sense objects) of a person, are pulled by the rope of intention, and sentient beings therefore transmigrate. The eight consciousnesses (eye, ear, nose, tongue, body, mind, manas, and alaya) and all the dhātus and āyatanas, arise together and harmonize, following the rope of intention, the previous life followed by the next life. The Buddha said that this person, transmigrates according to the conditions of the world, and is the creator of all bodies.
， 續生無斷絕。」
爾時金剛藏菩薩摩訶薩說諸界處丈夫義已，摩尼寶藏清凈宮中已得無畏諸大菩薩皆前頂禮。又有無量佛菩薩眾，從諸國土來此會者，同聲贊曰：「善哉善哉！」眾中復有無量菩薩諸天及諸天女，皆從座起，合掌而立遞相瞻顧，而說偈言：
「一切定者中， 唯仁為上首， 今為諸菩薩， 說微妙丈夫， 遠離於外道， 著我等之論。 如仁所宣示， 六界凈丈夫， 但是諸界合， 隨因以流轉。 譬如虛空中， 有鳥跡明現， 亦如離於木， 而火得熾然， 空中鳥跡現， 離木而有火。 我及諸世間， 未曾見是事， 鳥飛以羽翰， 空中無有跡。 仁者說丈夫， 與鳥跡相似， 云何于諸有， 得有輪迴義， 而說界丈夫， 常流轉生死， 受諸苦樂果， 所作業無失？ 如農夫作業， 未嘗不得果， 此果成熟已， 後果當復生。 身者亦復然， 住身修善行， 前生後生處， 恒受人天樂， 或常修福德， 資糧為佛因， 解脫及諸度， 逮成於正覺。 生天自在果， 觀行見真義， 若離趣丈夫， 一切悉無有。 有丈夫流轉， 在於生死中， 下從阿鼻獄， 上至諸
【現代漢語翻譯】 現代漢語譯本： ，延續生命沒有斷絕。
這時，金剛藏菩薩摩訶薩（Bodhisattva Mahāsattva，偉大的菩薩）說完諸界處丈夫的意義后，摩尼寶藏清凈宮中已經獲得無畏的各大菩薩都上前頂禮。又有無數佛菩薩眾，從各個國土來到這個法會的人，同聲讚歎說：『太好了！太好了！』 眾人中又有無數菩薩、諸天以及諸天女，都從座位上站起來，合掌而立，互相看著，然後說偈頌：
『在一切禪定者中，只有您最為傑出， 今天爲了各位菩薩，宣說微妙的丈夫之義， 遠離那些外道，執著於我等的理論。 如您所宣示的，六界清凈丈夫， 但是諸界聚合，隨著因緣而流轉。 譬如在虛空中，有鳥的痕跡明顯呈現， 也像離開了木柴，而火能夠熾烈燃燒， 空中鳥跡顯現，離開木柴而有火。 我和世間眾人，從未見過這樣的事情， 鳥飛翔依靠翅膀，空中不會留下痕跡。 您所說的丈夫，與鳥跡相似， 為何在諸有之中，會有輪迴的意義呢？ 而說界丈夫，常常流轉于生死之中， 承受各種苦樂的果報，所造的業不會消失？ 如同農夫耕作，從來沒有不得果實的， 這果實成熟后，之後的果實又會繼續生長。 身體也是這樣，安住于身體修行善行， 前生後生之處，恒常享受人天之樂， 或者常常修習福德，以資糧作為成佛的因緣， 最終解脫以及到達各個彼岸，成就正覺。 生於天界的自在果報，通過觀行見到真實的意義， 如果離開了趣丈夫，一切都將不存在。 有丈夫在流轉，存在於生死之中， 下從阿鼻地獄（Avīci，八大地獄中最下層的一個），上至諸天。』
【English Translation】 English version: ，the continuation of life is without end.'
At that time, after the Bodhisattva Mahāsattva (great being) Vajragarbha (Diamond Womb) had spoken about the meaning of the 'dhātu-āyatana-puruṣa' (elements, sense-fields, and person), all the great Bodhisattvas who had attained fearlessness in the pure palace of Maṇiratnagarbha (Jewel Treasury) came forward and bowed their heads in reverence. Moreover, countless Buddhas and Bodhisattvas, who had come to this assembly from various lands, praised in unison, saying, 'Excellent! Excellent!' Among the assembly, there were also countless Bodhisattvas, devas (gods), and deva maidens, who all rose from their seats, joined their palms together, and looked at each other, and then spoke in verses:
'Among all those who are in samādhi (concentration), you alone are the foremost, Today, for the sake of all Bodhisattvas, you expound the subtle meaning of 'puruṣa' (person), Far removed from the heretics, who cling to theories of 'ātman' (self) and the like. As you have declared, the pure 'puruṣa' of the six dhātus (elements), Is merely an aggregation of the dhātus, which transmigrates according to conditions. It is like in the empty sky, the traces of birds are clearly visible, Or like fire that blazes intensely when separated from wood, Bird tracks appear in the sky, and fire exists apart from wood. I and all the world, have never seen such a thing, Birds fly with feathers, leaving no trace in the sky. The 'puruṣa' you speak of, is similar to bird tracks, How can there be the meaning of saṃsāra (cyclic existence) in all existences, And say that the 'dhātu-puruṣa' (element-person) constantly transmigrates in birth and death, Receiving the fruits of suffering and happiness, without loss of actions performed? Like a farmer who cultivates, never fails to obtain fruit, Once this fruit is ripe, subsequent fruits will continue to grow. The body is also like this, abiding in the body and cultivating virtuous deeds, In the past and future lives, constantly enjoying the bliss of humans and devas, Or constantly cultivating merit and virtue, using the accumulation as the cause for Buddhahood, Ultimately attaining liberation and reaching the other shore, accomplishing perfect enlightenment. The fruit of freedom in the heavens, seeing the true meaning through contemplation, If separated from the 'gati-puruṣa' (person who goes), everything will be non-existent. There is a 'puruṣa' who transmigrates, existing in birth and death, Down from Avīci (the lowest of the eight great hells), up to the various heavens.'
天處， 是業必生果， 所作不唐捐。 若內外世間， 互力而生起， 此法似於彼， 彼從於此生， 雖離趣丈夫， 得有輪迴者。 如言石女子， 威儀而進退， 兔角有铦利， 沙中能出油。」
爾時會中諸菩薩天及天女說是語已，皆共供養所應供者金剛藏尊並諸菩薩。供養畢已，復共同心而說偈言：
「法眼具無缺， 因喻皆莊嚴， 能伏他人論， 顯示自宗德， 是故大精進， 宜應速開演。 此會天人等， 一心皆愿聞。」
爾時金剛藏菩薩摩訶薩以偈答曰：
「此法深難思， 分別不能及， 瑜伽清凈理， 因喻所開敷。 密嚴修定處， 于中我宣說， 汝等諸天人， 咸應一心聽。」
爾時金剛藏菩薩摩訶薩說是語已，復向大樹緊那羅王而說偈言：
「大樹緊那羅， 汝應知法性。 諸法雲何住？ 性空無所有， 如是見相應， 于定不迷惑。 如飯一粒熟， 余粒即可知， 諸法亦復然， 知一即知彼。 譬如攢酪者， 嘗之以指端， 如是諸法性， 可以一觀察。 法性非是有， 亦復非是空， 藏識之所變， 藏以空為相。」
爾時大樹緊那羅王以偈問曰：
「
【現代漢語翻譯】 現代漢語譯本： 天處， 是業必生果，所作不唐捐。 若內外世間，互力而生起， 此法似於彼，彼從於此生， 雖離趣丈夫，得有輪迴者。 如言石女兒，威儀而進退， 兔角有铦利，沙中能出油。
爾時會中諸菩薩天及天女說是語已，皆共供養所應供者金剛藏尊（Vajragarbha）並諸菩薩。供養畢已，復共同心而說偈言：
『法眼具無缺，因喻皆莊嚴， 能伏他人論，顯示自宗德， 是故大精進，宜應速開演。 此會天人等，一心皆愿聞。』
爾時金剛藏菩薩摩訶薩以偈答曰：
『此法深難思，分別不能及， 瑜伽清凈理，因喻所開敷。 密嚴修定處，于中我宣說， 汝等諸天人，咸應一心聽。』
爾時金剛藏菩薩摩訶薩說是語已，復向大樹緊那羅王（Mahavriksha Kinnara Raja）而說偈言：
『大樹緊那羅，汝應知法性。 諸法雲何住？性空無所有， 如是見相應，于定不迷惑。 如飯一粒熟，余粒即可知， 諸法亦復然，知一即知彼。 譬如攢酪者，嘗之以指端， 如是諸法性，可以一觀察。 法性非是有，亦復非是空， 藏識之所變，藏以空為相。』
爾時大樹緊那羅王以偈問曰：
【English Translation】 English version: At the heavenly abode, 'Actions surely bear fruit; what is done is never in vain. If the inner and outer worlds arise through mutual force, This dharma is similar to that, and that arises from this, Even apart from the path-seeking man, there can be those in samsara (cyclic existence).' 'Like saying a stone woman gracefully advances and retreats, Or a rabbit's horn is sharp, or oil can be extracted from sand.'
Then, the Bodhisattvas, devas (gods), and goddesses in the assembly, having spoken these words, all together made offerings to the venerable Vajragarbha (Diamond Womb) and all the Bodhisattvas, who were worthy of offerings. Having completed the offerings, they again spoke in unison in verse:
'The eye of Dharma is complete and without defect, adorned with causes and metaphors, Able to subdue the arguments of others, revealing the virtues of one's own school, Therefore, with great diligence, it should be quickly expounded. The devas (gods), humans, and others in this assembly all wish to hear with one mind.'
Then, the Bodhisattva-Mahasattva Vajragarbha (Diamond Womb) replied in verse:
'This Dharma is profound and difficult to fathom, beyond the reach of discrimination, The pure principle of Yoga, unfolded through causes and metaphors. In the secret and serene place of meditative practice, I will declare it, You devas (gods) and humans should all listen with one mind.'
Then, the Bodhisattva-Mahasattva Vajragarbha (Diamond Womb), having spoken these words, again spoke in verse to the Great Tree Kinnara Raja (Mahavriksha Kinnara King):
'Great Tree Kinnara (Mahavriksha Kinnara), you should know the nature of Dharma. How do all dharmas abide? Their nature is emptiness, devoid of anything, Corresponding to such a view, one is not confused in samadhi (meditative absorption). As when one grain of rice is cooked, the remaining grains can be known, So it is with all dharmas; knowing one, one knows the others. Like one who churns curds, tasting it with the fingertip, So it is with the nature of all dharmas; it can be observed through one. The nature of Dharma is neither existent nor non-existent, It is transformed by the Alaya-vijnana (storehouse consciousness), which takes emptiness as its characteristic.'
Then, the Great Tree Kinnara Raja (Mahavriksha Kinnara King) asked in verse:
云何心量中， 而有界丈夫？ 云何生諸界， 堅濕及暖動？」
爾時金剛藏菩薩摩訶薩聞是語已，偈答之言：
「善哉大樹王， 汝今作是問， 欲令修行者， 其心詣真實。 我今為汝說， 琴師應善聽。 汝昔乘宮殿， 並諸眷屬俱， 鼓樂從空下， 而來詣佛所， 汝手所鳴琴， 琉璃以為飾， 撫奏聲和雅， 悅動于眾心。 無量諸聲聞， 在佛所觀聽， 不能持本志， 各自起而舞。 時天冠大士， 告迦葉等言： 『汝等離欲人， 云何而舞戲？』 是時大迦葉， 白彼天冠士： 『菩薩有大力， 譬如旋嵐風； 聲聞無定智， 如黑山搖動。 雖離惑分別， 尚染習氣泥， 彼舍諸習氣， 心凈當成佛。』 汝于微細境， 其心已通達， 種種世論中， 明瞭而決定， 善於諸地相， 及佛清凈法。 汝在宮殿中， 眷屬所圍繞， 清凈而嚴好， 譬如盛滿月。 能于修觀行， 自在之眾中， 問我界丈夫， 云何從心起？ 汝及諸佛子， 咸應一心聽， 如其諸界內， 心名為丈夫， 諸界因此生， 是義我當說。 津潤生於水， 炎盛生於火， 動搖諸作業，
【現代漢語翻譯】 現代漢語譯本： 『為何在心量之中，會有界丈夫（dhātu-puruṣa，指構成世界的元素和主宰者）？』 『為何會產生諸界（dhātu，指地、水、火、風等元素），即堅固、濕潤、溫暖和運動這些特性？』
當時，金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva Mahāsattva）聽了這些話后，用偈頌回答說：
『善哉，大樹王（Mahāvṛkṣarāja，菩薩名）！你現在提出這樣的問題， 是爲了讓修行者，其心能夠趨向真實。 我現在為你解說，琴師（gandharva，指乾闥婆）應該好好聽著。 你過去乘坐宮殿，與所有眷屬一起， 鼓樂從空中降下，來到佛陀的處所， 你手中彈奏的琴，用琉璃作為裝飾， 撫弄彈奏的聲音和諧優雅，悅動著大眾的心。 無數的聲聞（śrāvaka，指聽聞佛法而修行的弟子），在佛陀處觀看聆聽， 不能保持自己的意志，各自起身而舞。 當時天冠大士（Devaśiras，菩薩名），告訴迦葉（Kāśyapa，佛陀弟子名）等人說： 『你們這些遠離慾望的人，為何跳舞嬉戲？』 這時，大迦葉（Mahākāśyapa，佛陀弟子名）回答那位天冠士： 『菩薩有大力量，譬如旋轉的暴風； 聲聞沒有堅定的智慧，如黑山般被搖動。 雖然離開了迷惑的分別，還沾染著習氣的污泥， 他們捨棄這些習氣，心清凈時就能成佛。』 你對於微細的境界，其心已經通達， 在種種世俗的言論中，明瞭而能決斷， 擅長於各種地相，以及佛陀清凈的法。 你在宮殿之中，被眷屬所圍繞， 清凈而莊嚴美好，譬如盛滿的月亮。 能在修觀行的，自在的眾人中， 問我界丈夫，為何從心而起？ 你和各位佛子，都應該一心諦聽， 如在各種界之內，心被稱為丈夫， 諸界因此而生，這個道理我將要說。 津潤產生於水界，炎熱熾盛產生於火界， 動搖和各種作業，
【English Translation】 English version: 'Why, within the measure of the mind, is there a dhātu-puruṣa (element-person, referring to the elements and rulers that constitute the world)?' 'Why do the dhātus (elements, referring to earth, water, fire, wind, etc.) arise, namely the characteristics of solidity, moisture, warmth, and motion?'
Then, Vajragarbha Bodhisattva Mahāsattva, having heard these words, replied in verse:
'Excellent, Great Tree King (Mahāvṛkṣarāja, name of a Bodhisattva)! You now make this inquiry, Desiring to cause practitioners, their minds to go towards the truth. I will now explain to you, the gandharva (musician) should listen well. In the past, you rode in a palace, together with all your retinue, Drums and music descended from the sky, and came to the Buddha's place, The lute you played in your hand, adorned with lapis lazuli, Stroking and playing, the sound was harmonious and elegant, pleasing and moving the hearts of the multitude. Countless śrāvakas (disciples who learn by hearing), were watching and listening at the Buddha's place, Unable to maintain their original resolve, they each rose up and danced. At that time, Devaśiras (name of a Bodhisattva), told Kāśyapa (name of a Buddha's disciple) and others: 'You who are detached from desire, why do you dance and play?' Then, Mahākāśyapa (name of a Buddha's disciple), replied to that Devaśiras: 'Bodhisattvas have great power, like a whirling storm; Śrāvakas have no firm wisdom, like a black mountain being shaken. Although they have left behind the discriminations of delusion, they are still stained by the mud of habitual tendencies, When they abandon these habitual tendencies, and their minds are pure, they will attain Buddhahood.' You, regarding subtle realms, your mind has already penetrated, In various worldly discourses, you are clear and decisive, You are skilled in various earth signs, and the pure Dharma of the Buddha. You are in the palace, surrounded by your retinue, Pure and beautifully adorned, like a full moon in its fullness. Able to, among the assembly of those who freely practice contemplation, Ask me about the dhātu-puruṣa, why it arises from the mind? You and all the Buddha-sons, should listen with one mind, As within the various realms, the mind is called the puruṣa, The various realms arise because of this, this meaning I will explain. Moisture arises from the water element, heat and intensity arise from the fire element, Motion and various actions,
因斯起風界， 從於色分齊， 有地及虛空。 境界與諸習， 識生而會聚， 眼及於色等， 相狀各不同。 此為生廣門， 諸有恒相續。」
爾時摩尼寶藏自在宮中持進菩薩與無量菩薩俱，從座而起，稽首作禮，持諸妙供而以供養金剛藏尊。復張寶網彌覆其上，同聲贊曰：「善哉善哉！」而說頌言：
「尊者住法雲， 善入于佛地， 能為諸菩薩， 開示如來境。」
爾時大樹緊那羅王並諸婇女，復持種種妙好供具以為供養。供養畢已，偈贊之曰：
「善哉金剛藏， 得無所畏者， 為我等開演， 如來微妙法， 今此摩尼殿， 清凈最吉祥。」
爾時聖者觀自在菩薩、慈氏菩薩、得大勢菩薩、文殊師利菩薩、寶髻菩薩、天冠菩薩、總持王菩薩、一切義成菩薩，如是等菩薩摩訶薩，及余無量修觀行者，皆是佛子有大威德，善能開示觀行之心，悉從座起，互相觀察，向金剛藏菩薩摩訶薩而說偈言：
「惟愿金剛尊， 顯示於法眼， 尊者善地相， 一切咸綜知， 如來常念持， 佛子所宗敬。 今此大力眾， 同心而勸請， 瑜伽自在者，愿示於密嚴， 普令諸世間， 得所未曾有。 此法最清凈， 遠離於言說， 化佛諸
【現代漢語翻譯】 現代漢語譯本 因緣和合而生起風的界限，從色法的分別處開始，包括地和虛空。 境界和各種習性，與識的生起而會聚在一起，眼和色等，各自的相狀都不同。 這就是生起廣大之門的道理，一切有情眾生恒常相續不斷。
這時，在摩尼寶藏自在宮中，持進菩薩（Bodhisattva Dharanimdhara）與無量菩薩一起，從座位上站起來，稽首作禮，拿著各種美妙的供品來供養金剛藏尊（Vajragarbha）。又張開寶網覆蓋在其上，同聲讚歎說：『善哉！善哉！』並說了頌偈：
『尊者安住於法云地，善能進入佛的境界，能夠為諸位菩薩，開示如來的境界。』
這時，大樹緊那羅王（Mahavriksha Kinnararaja）和他的眾多婇女，又拿著各種美妙的供具來供養。供養完畢后，用偈頌讚嘆說：
『善哉金剛藏，證得了無所畏懼的境界，為我們開演，如來微妙的法，現在這座摩尼殿，清凈而最吉祥。』
這時，聖者觀自在菩薩（Avalokiteśvara）、慈氏菩薩（Maitreya）、得大勢菩薩（Mahāsthāmaprāpta）、文殊師利菩薩（Mañjuśrī）、寶髻菩薩（Ratnakuta）、天冠菩薩（Devaraja-mukuta）、總持王菩薩（Dharanimdhara-raja）、一切義成菩薩（Sarvarthasiddha），像這樣的菩薩摩訶薩，以及其餘無量修習觀行的人，都是佛的真子，具有大威德，善於開示觀行之心，都從座位上站起來，互相觀察，向金剛藏菩薩摩訶薩說了偈頌：
『惟愿金剛尊，顯示於法眼，尊者對於善地的相，一切都完全知曉，如來常常憶念和保持，是佛子所尊敬的。現在這些大力眾，同心同德地勸請，瑜伽自在者，愿您開示密嚴凈土，普遍令諸世間，得到前所未有的利益。此法最為清凈，遠離於言語和解說，化佛和諸位菩薩都共同讚歎。』
【English Translation】 English version The realm of wind arises from causes and conditions, originating from the distinctions of form, including earth and space. Realms and various habits, converge with the arising of consciousness, eyes and forms, etc., each with different characteristics. This is the principle of the gate of vast arising, all sentient beings constantly continue without interruption.
At that time, in the Mani Treasury Abode of Sovereignty, Bodhisattva Dharanimdhara (持進菩薩) together with immeasurable Bodhisattvas, arose from their seats, bowed in reverence, and offered various exquisite offerings to Vajragarbha (金剛藏尊). They also spread a precious net to cover him, and praised in unison, 'Excellent! Excellent!' and spoke in verses:
'The Honored One abides in the Cloud of Dharma, skillfully enters the Buddha's realm, and is able to reveal the Tathagata's realm to all Bodhisattvas.'
At that time, Mahavriksha Kinnararaja (大樹緊那羅王) and his many consorts, again brought various exquisite offerings to offer. After the offerings were completed, they praised in verses:
'Excellent Vajragarbha, having attained fearlessness, expounds for us the Tathagata's subtle Dharma, now this Mani Palace, is pure and most auspicious.'
At that time, the Holy Avalokiteśvara (觀自在菩薩), Maitreya (慈氏菩薩), Mahāsthāmaprāpta (得大勢菩薩), Mañjuśrī (文殊師利菩薩), Ratnakuta (寶髻菩薩), Devaraja-mukuta (天冠菩薩), Dharanimdhara-raja (總持王菩薩), Sarvarthasiddha (一切義成菩薩), such Bodhisattva-Mahasattvas, and other immeasurable practitioners of contemplation, all being true sons of the Buddha, possessing great power and virtue, skilled in revealing the heart of contemplation, all arose from their seats, observed each other, and spoke verses to Vajragarbha Bodhisattva-Mahasattva:
'We wish that the Vajra Honored One, would reveal the Dharma Eye, the Honored One is completely aware of the characteristics of the virtuous grounds, the Tathagata constantly remembers and upholds, and is revered by the Buddha's sons. Now this assembly of great power, earnestly requests with one heart, Yogic Master of Sovereignty, may you reveal the Ghanavyuha, universally enabling all beings in the world, to obtain what has never been before. This Dharma is most pure, far from words and explanations, the manifested Buddhas and all Bodhisattvas praise it together.'
菩薩， 經中未開演。 諸聖現法樂， 見真無漏界， 自覺智所行， 清凈最無比。 具足眾三昧， 及以陀羅尼， 諸自在解脫， 意生身十種。 嚴凈佛國土， 不可思議數， 佛及諸菩薩， 身量如微塵， 乃至如毛端， 百分中之一。 密嚴佛國土， 諸土中最勝， 如是觀行者， 來生於是間。 此皆何所因？ 佛子愿宣說。」
爾時金剛藏菩薩摩訶薩三十二相八十種好莊嚴其身，為欲宣示無分別離分別先佛法眼，如師子王普觀眾會，知其智力堪能聽受，即以梵聲、迦陵伽聲、廣長舌相清美之聲，其聲決定眾所悅可，無有粗獷調柔簡暢，鍵羅摩聲、烏拖多聲、悉利多聲、離沙婆聲、般遮摩聲、毗嵐弭儋度路等聲，皆悉具足無量功德而共相應，不令聽者其心迷著，善能了達音聲之相，一切天人乾闥婆等莫不欣樂。金剛藏菩薩摩訶薩口無言說，以本願力，于其身上眉額頂鼻乃至肩膝，猶如變化自然而出如是之音，為諸大眾演說法眼。譬如鵝王群鵝翼從，在沙汀上素潔嚴好。金剛藏大精進者住于自在清凈之宮，諸佛子眾所共圍繞嚴潔亦爾，如空中朗月光映眾星。金剛藏菩薩亦復如是，處師子座映蔽一切，諸修行者如月與光無有差別，佛與金剛藏菩薩亦復如是
【現代漢語翻譯】 現代漢語譯本 菩薩啊，（您所說的）經典中沒有詳細闡述。 諸位聖者體驗著現世的法樂，見證著真實的無漏境界（沒有煩惱和業力的境界）， 那是自覺的智慧所能達到的境界，清凈無比。 他們圓滿具備各種三昧（禪定），以及陀羅尼（總持）， 擁有各種自在解脫，以及意生身（由意念產生的身體）的十種神通。 他們莊嚴清凈著不可思議數量的佛國土， 佛和諸位菩薩的身量，小到像微塵， 乃至像毛髮的尖端，百分之一那麼小。 密嚴佛國土（Tathāgatagarbha），在所有國土中最為殊勝， 像這樣觀想修行的人，將來會往生到那裡。 這一切是由於什麼原因呢？佛子啊，希望您能宣說。
這時，金剛藏菩薩摩訶薩（Vajragarbha Bodhisattva-mahāsattva）以三十二相和八十種好莊嚴自身，爲了宣示無分別離分別的先佛法眼，像獅子王一樣環顧大眾，知道他們的智慧足以聽受，就用梵音、迦陵伽音、廣長舌相清美之音，這些聲音堅定而悅耳，沒有粗獷、調柔、簡略或流暢，還包括鍵羅摩聲、烏拖多聲、悉利多聲、離沙婆聲、般遮摩聲、毗嵐弭儋度路等聲音，都具備無量功德而相互協調，不讓聽者心生迷戀，善於了達音聲的實相，一切天人、乾闥婆（Gandharva）等無不欣喜快樂。金剛藏菩薩摩訶薩口中沒有言語，而是憑藉本願力，從他的身上，眉毛、額頭、頭頂、鼻子，乃至肩膀、膝蓋，猶如變化一般自然發出這樣的聲音，為大眾演說法眼。譬如鵝王帶領著鵝群，在沙灘上顯得素潔而美好。金剛藏大精進者安住在自在清凈的宮殿中，被諸佛子圍繞，莊嚴潔凈也是如此，如同空中明亮的月亮照耀著眾星。金剛藏菩薩也是這樣，處於獅子座上，掩蓋了一切，諸修行者如同月亮與光芒沒有差別，佛與金剛藏菩薩也是如此。
【English Translation】 English version Bodhisattva, (what you speak of) is not elaborated in the sutras. The saints experience the joy of the Dharma in the present, witnessing the true realm without outflows (a realm without afflictions and karma), That is a realm attainable by self-aware wisdom, supremely pure. They are fully endowed with various Samādhis (meditative states), as well as Dhāraṇīs (retentive memory and mantras), Possessing various freedoms and liberations, and the ten kinds of Siddhis (supernatural powers) of the mind-made body (Manomayakāya). They adorn and purify an inconceivable number of Buddha lands, The body size of the Buddhas and Bodhisattvas is as small as dust mites, Even as small as one-hundredth of the tip of a hair. The Ghanavyūha Buddha-land (Tathāgatagarbha), is the most supreme among all lands, Those who practice contemplation in this way will be reborn there in the future. What is the cause of all this? Buddha-son, may you explain it.
At that time, Vajragarbha Bodhisattva-mahāsattva adorned his body with the thirty-two marks and eighty minor characteristics, intending to proclaim the Dharma-eye of the Buddhas of the past, which is free from discrimination and non-discrimination. Like a lion king surveying the assembly, knowing that their wisdom was capable of receiving it, he used the Brahma-voice, the Kalaviṅka-voice, and the clear and beautiful voice of his broad and long tongue. These voices were firm and pleasing, without roughness, gentleness, brevity, or fluency, and included the Kīṃkaroma-voice, the Utkrośa-voice, the Sṛtaka-voice, the Ṛṣabha-voice, the Pañcama-voice, the Vilambitāntara-voice, and other voices, all possessing immeasurable merits and harmonizing with each other, not causing listeners to become attached, and being skilled at understanding the true nature of sound. All devas, Gandharvas, and others were delighted. Vajragarbha Bodhisattva-mahāsattva did not speak with his mouth, but by the power of his original vows, from his body, eyebrows, forehead, crown of the head, nose, and even shoulders and knees, such sounds naturally emanated as if by transformation, expounding the Dharma-eye for the assembly. Just as a goose king leads a flock of geese, appearing pure and beautiful on the sandy shore. Vajragarbha, the greatly diligent one, dwells in a palace of freedom and purity, surrounded by the Buddha-sons, and his adornment and purity are also like this, like a bright moon in the sky illuminating the stars. Vajragarbha Bodhisattva is also like this, seated on a lion throne, overshadowing everything. The practitioners are like the moon and its light, without difference, and the Buddha and Vajragarbha Bodhisattva are also like this.
等無有異。
爾時如實見菩薩摩訶薩住修行地眾中上首，從座而起，合掌恭敬觀諸菩薩，說是偈言：
「嗚呼大乘法， 微妙不思議， 如來之境界， 佛子應頂禮， 無思離垢法， 希有甚難遇。 一切國土中， 諸佛所觀察， 大乘真實義， 清凈無等倫， 遠離諸分別， 轉依之妙道。 八種識境界， 諸自性不同， 五法及無我， 差別而開示， 五種習所纏， 生諸惡分別。 見此微妙法， 清凈如真金， 得於清凈者， 即住佛種性。 如來性微妙， 非外道聲聞， 一切國土中， 密嚴為最上， 種性成就已， 而來生此國。 尊者金剛藏， 已得何三昧？ 所說清凈法， 是何三昧境？」
爾時會中有無量菩薩眾，稽首作禮而說偈言：
「大智金剛藏， 愿為我開演， 住何三昧中， 而能說是法？ 此諸佛子等， 一切皆愿聞。」
爾時金剛藏菩薩大無畏者，普觀眾會智慧之力，為任聽受不思議法、為不任耶？諦觀察已，知諸佛子堪受斯法，即說偈言：
「汝等諸佛子， 咸應一心聽， 我今為汝說， 轉依之妙道。 我所得三昧， 名大乘威德， 菩薩住是中， 能演清凈
【現代漢語翻譯】 現代漢語譯本 沒有差別。
這時，如實見菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）作為修行地眾中的領袖，從座位上站起來，合掌恭敬地看著各位菩薩，說了這首偈：
『啊！偉大的大乘佛法（Mahāyāna Dharma）， 微妙而不可思議， 這是如來（Tathāgata，佛）的境界， 佛子們應該頂禮膜拜， 沒有思慮，遠離塵垢的佛法， 稀有難得。 在一切國土之中， 諸佛所觀察的， 大乘的真實意義， 清凈無比， 遠離各種分別， 是轉依（Parāvṛtti，轉化所依）的微妙之道。 八種識（vijñāna，意識）的境界， 它們的自性各不相同， 五法（pañca dharma）以及無我（anātman）， 都分別地開示出來， 五種習氣所纏繞， 產生各種惡的分辨。 見到這微妙的佛法， 清凈如同真金， 得到清凈的人， 就安住在佛的種性（Buddha-gotra）之中。 如來的自性微妙， 不是外道（Tīrthika）和聲聞（Śrāvaka）所能理解的， 在一切國土之中， 密嚴（Ghanavyūha）最為殊勝， 種性成就之後， 才來生於此國。 尊者金剛藏（Vajragarbha）， 已經得到了什麼三昧（Samādhi，禪定）？ 所說的清凈佛法， 是什麼三昧的境界？』
這時，法會中有無量菩薩大眾，稽首作禮，說了這首偈：
『大智金剛藏（Vajragarbha）， 愿您為我們開示， 安住在什麼三昧之中， 才能宣說這樣的佛法？ 這些佛子們， 都希望聽聞。』
這時，金剛藏菩薩（Vajragarbha）這位大無畏者，普遍觀察大眾的智慧能力，是爲了能夠聽受不可思議的佛法，還是不能夠？仔細觀察之後，知道各位佛子能夠接受這樣的佛法，就說了這首偈：
『你們這些佛子們， 都應該一心聽， 我現在為你們說， 轉依（Parāvṛtti）的微妙之道。 我所得到的三昧， 名叫大乘威德（Mahāyāna-tejas）， 菩薩安住在這三昧中， 能夠演說清凈的佛法。
【English Translation】 English version There is no difference.
At that time, the Bodhisattva-Mahāsattva (great Bodhisattva) 'As He Truly Sees', the leader among those dwelling in the practice grounds, rose from his seat, joined his palms in reverence, and gazed upon all the Bodhisattvas, uttering this verse:
'Alas! The great Mahāyāna Dharma (Great Vehicle Doctrine), Subtle and inconceivable, Is the realm of the Tathāgata (Thus-Gone One, Buddha), The Buddha's disciples should bow in reverence, The Dharma free from thought and defilement, Rare and exceedingly difficult to encounter. In all lands, Observed by all the Buddhas, The true meaning of the Mahāyāna, Purity without equal, Far removed from all discriminations, The wondrous path of Parāvṛtti (Transformation of the Basis). The realms of the eight vijñāna (consciousnesses), Their natures are all different, The five dharma (laws) and anātman (no-self), Are separately revealed, Entangled by the five habitual tendencies, Giving rise to various evil discriminations. Seeing this subtle Dharma, Purity like true gold, Those who attain purity, Abide in the Buddha-gotra (Buddha-nature). The nature of the Tathāgata is subtle, Not understood by Tīrthika (non-Buddhist ascetics) and Śrāvaka (Hearers), In all lands, Ghanavyūha (Dense Array) is the most supreme, Having accomplished the gotra (lineage), They come to be born in this land. Honorable Vajragarbha (Diamond Womb), What Samādhi (meditative absorption) have you attained? The pure Dharma you speak, Is the realm of what Samādhi?'
At that time, in the assembly, countless Bodhisattvas bowed their heads and paid homage, uttering this verse:
'Vajragarbha (Diamond Womb) of great wisdom, We beseech you to expound for us, In what Samādhi do you abide, That you are able to speak this Dharma? All these Buddha's disciples, All wish to hear.'
At that time, the Bodhisattva Vajragarbha (Diamond Womb), the fearless one, surveyed the assembly with the power of wisdom, considering whether they were capable of receiving the inconceivable Dharma or not. Having carefully observed, knowing that the Buddha's disciples were capable of receiving this Dharma, he spoke this verse:
'You Buddha's disciples, Should all listen with one mind, I will now speak to you, The wondrous path of Parāvṛtti (Transformation of the Basis). The Samādhi I have attained, Is called Mahāyāna-tejas (Great Vehicle Majesty), The Bodhisattva abiding in this, Is able to expound the pure Dharma.'
法， 亦見拘胝剎， 所有諸如來， 塵數那由他， 在前而讚歎： 『善哉汝所說， 此是瑜伽道， 我等諸如來， 皆行此三昧， 於斯得自在， 清凈成正覺。』 未曾有一佛， 非此三昧生， 是故此三昧， 思惟不能及。 若有諸菩薩， 住是三昧中， 即住不思議， 諸佛之境界。 證於自智境， 及見於諸佛， 變化百千億， 乃至如微塵。 內證之妙理， 諸佛所安住， 此法無諸相， 遠離於聲色。 名從於相生， 相從因緣起， 此二生分別， 諸法性如如， 於斯善觀察， 是名為正智。 名為遍計性， 相是依他起， 名相二俱遣， 是為第一義。 藏識住于身， 隨處而流轉， 習氣如山積， 染意之所纏。 末那有二門， 意識同時起， 五境現前轉， 諸識身和合。 猶如有我人， 住在於身內， 藏識瀑流水， 境界風所飄， 種種識浪生， 相續恒無斷。 佛及諸菩薩， 能知法無我， 已得成如來， 復為人宣說。 分析于諸蘊， 見人無我性， 不知無有法， 是說為聲聞。 菩薩善能觀， 人法二無我， 觀已即便舍， 不住于真際。
【現代漢語翻譯】 現代漢語譯本 法， 也能見到無數的拘胝剎（Koti-kshetra，億剎土），所有如來，多如塵沙那由他（Nayuta，極多數），都在面前讚歎： 『善哉！你所說的，這才是瑜伽之道，我們這些如來，都修行這種三昧（Samadhi，禪定），因此得到自在，清凈成就正覺。』 未曾有一尊佛，不是從這種三昧中產生的，所以這種三昧，是思慮所不能及的。 如果有菩薩，安住于這種三昧中，就安住在不可思議的諸佛境界。 證悟自身的智慧境界，並且見到諸佛，變化出百千億，乃至如微塵般。 內證的微妙真理，是諸佛所安住的地方，這種法沒有各種相狀，遠離聲音和色相。 名稱從相狀產生，相狀從因緣生起，這二者產生分別，諸法的自性如如不動，對於此善於觀察，這稱為正智。 名稱是遍計性，相狀是依他起性，名稱和相狀都去除，這就是第一義諦。 藏識（Alaya-vijñana，阿賴耶識）住在身體中，隨處流轉，習氣像山一樣堆積，被染污的意念所纏繞。 末那識（Manas-vijnana，末那識）有兩個門，意識同時生起，五境在眼前運轉，各種識與身體和合。 就像有我人，住在身體內，藏識像瀑布流水，被境界的風所飄動，種種識浪生起，相續不斷。 佛和諸菩薩，能夠知道法無我，已經成就如來，又為人宣說。 分析諸蘊，見到人無我性，不知道法無我，這稱為聲聞。 菩薩善於觀察，人無我和法無我，觀察之後就捨棄，不住于真如實際。
【English Translation】 English version The Dharma, Also sees countless Koti-kshetra (億剎土, billions of lands), all the Tathagatas (如來, Thus Come Ones), as numerous as dust particles Nayuta (那由他, a very large number), praise before them: 'Excellent! What you have spoken is the path of Yoga. We, the Tathagatas, all practice this Samadhi (三昧, concentration), and thereby attain freedom, purity, and perfect enlightenment.' There has never been a Buddha who was not born from this Samadhi; therefore, this Samadhi is beyond the reach of thought. If there are Bodhisattvas who abide in this Samadhi, they abide in the inconceivable realm of all Buddhas. They realize their own wisdom realm and see the Buddhas, transforming into hundreds of thousands of billions, even as numerous as dust particles. The subtle truth of inner realization is where the Buddhas abide. This Dharma has no characteristics, being far from sound and form. Names arise from characteristics, and characteristics arise from conditions. These two give rise to distinctions. The nature of all Dharmas is suchness (如如), and to observe this well is called right wisdom. Names are conceptual constructs, and characteristics are dependently arisen. When both names and characteristics are discarded, that is the ultimate truth. The Alaya-vijñana (藏識, store consciousness) dwells in the body, flowing everywhere. Habitual tendencies accumulate like mountains, entangled by defiled intentions. The Manas-vijnana (末那識, mind consciousness) has two gates, and consciousness arises simultaneously. The five sense objects revolve before the eyes, and the various consciousnesses unite with the body. It is as if there is a self dwelling within the body. The Alaya-vijñana is like a waterfall, blown by the wind of circumstances, giving rise to various waves of consciousness, continuous and uninterrupted. The Buddhas and Bodhisattvas are able to know the non-self of Dharma, having already become Tathagatas, and they proclaim it to others. Analyzing the skandhas (蘊, aggregates) and seeing the non-self of persons, but not knowing the non-self of Dharma, this is called a Sravaka (聲聞, Hearer). Bodhisattvas are skilled at observing both the non-self of persons and the non-self of Dharma. Having observed, they abandon them and do not dwell in true reality.
若住于真際， 便舍大悲心， 功業悉不成， 不得成正覺。 希有難思智， 普利諸群生， 如蓮出淤泥， 色相甚嚴潔， 諸天聖人等， 見之生愛敬。 如是佛菩薩， 出於生死泥， 成佛體清凈， 諸天所欣仰。 從初菩薩位， 或作轉輪王， 天主阿修羅， 乾闥婆王等。 了悟大乘者， 獲于如是身， 漸次而修行， 決定得成佛。 是故諸佛子， 宜應一心學， 世間諸眾生， 染凈等諸法， 皆依于藏識， 為因而得生。 此因勝無比， 證實者宣示， 非與于能作， 自在等相似。 世尊說此識， 為除諸習氣， 了知解脫已， 此亦無所得。 賴耶有可得， 解脫非是常， 如來清凈藏， 亦名無垢智， 常住無始終， 離四句言說。 佛說如來藏， 以為阿賴耶， 惡慧不能知， 藏即賴耶識。 如來清凈藏， 世間阿賴耶， 如金與指環， 展轉無差別。 譬如巧金師， 以凈好真金， 造作指嚴具， 欲以莊嚴指， 其相異眾物， 說名為指環。 現樂諸聖人， 證於自智境， 功德轉增勝， 自共無能說。 現法諸定者， 了境唯是識， 得第七
【現代漢語翻譯】 現代漢語譯本 若安住于真如實際（真如的境界），便會捨棄廣大的慈悲心， 救度眾生的功業都不能成就，最終也無法證得圓滿的覺悟（正覺）。 希有難得且不可思議的智慧，普遍利益一切眾生， 就像蓮花從污泥中生長出來，其色彩和形態都非常莊嚴潔凈， 諸天（devā）和聖人等，見到蓮花都會生起愛慕和尊敬之心。 同樣的，佛和菩薩，從生死輪迴的泥沼中脫離出來， 成就清凈的佛身，為諸天所欣喜和仰慕。 從最初發菩提心的菩薩位開始，有時示現為轉輪聖王（cakravartin-rāja）， 有時示現為天主（deva）、阿修羅（asura），乾闥婆王（gandharva-rāja）等。 了悟大乘佛法的人，能夠獲得這樣的身份， 逐漸修行，最終必定能夠成就佛果。 因此，各位佛子，應該一心一意地學習佛法， 世間的一切眾生，染污和清凈等一切諸法， 都依賴於阿賴耶識（ālaya-vijñāna），作為根本因而產生。 這個根本因殊勝無比，證悟真理的人宣說， 它不同於能作（kartṛ）、自在天（Īśvara）等。 世尊宣說這個識，是爲了去除各種習氣， 了知解脫之後，這個識也無所得。 如果說阿賴耶識（ālaya-vijñāna）是可得的，那麼解脫就不是永恒的。 如來的清凈藏（tathāgatagarbha），也稱為無垢智（amalajñāna）， 是常住不變、無始無終的，超越了四句的言語表達。 佛說如來藏（tathāgatagarbha），就是阿賴耶識（ālaya-vijñāna）， 沒有智慧的人不能理解，如來藏就是阿賴耶識。 如來的清凈藏（tathāgatagarbha），在世間就稱為阿賴耶識（ālaya-vijñāna）， 就像黃金和指環，輾轉變化卻沒有本質上的差別。 譬如技藝精巧的金匠，用純凈美好的真金， 製造指環等裝飾品，想要用來莊嚴手指， 它的形態與一般的物品不同，所以稱之為指環。 證悟快樂的聖人，在自己的智慧境界中證悟， 功德不斷增長，自身和他人都無法完全描述。 在現法中入定的修行者，了知所觀的境界都只是識的顯現， 證得第七識（末那識，manas）
【English Translation】 English version If one dwells in the realm of true reality (tathātā), one abandons the great compassionate heart, All meritorious deeds will not be accomplished, and one will not attain perfect enlightenment (samyak-saṃbodhi). Rare and inconceivable wisdom, universally benefits all sentient beings, Like a lotus flower emerging from the mud, its color and form are extremely dignified and pure, Gods (devā), saints, and others, upon seeing it, will generate love and respect. Likewise, Buddhas and Bodhisattvas, emerge from the mud of birth and death, Accomplishing a pure Buddha-body, which is rejoiced and admired by the gods. From the initial Bodhisattva stage, sometimes manifesting as a Wheel-Turning King (cakravartin-rāja), Sometimes manifesting as a Lord of Gods (deva), Asura (asura), Gandharva King (gandharva-rāja), etc. Those who understand the Mahayana (Great Vehicle) teachings, obtain such a body, Gradually cultivate and practice, and will definitely attain Buddhahood. Therefore, all disciples of the Buddha, should learn with one mind, All sentient beings in the world, defiled and pure dharmas, etc., All rely on the Alaya-consciousness (ālaya-vijñāna), as the fundamental cause for their arising. This cause is supremely excellent, proclaimed by those who have realized the truth, It is not similar to the agent (kartṛ), the Lord of Freedom (Īśvara), etc. The World Honored One (Bhagavan) spoke of this consciousness, in order to remove all habitual tendencies, Having understood liberation, this consciousness is also without attainment. If the Alaya-consciousness (ālaya-vijñāna) is attainable, then liberation is not eternal. The Tathagata's pure store (tathāgatagarbha), is also called immaculate wisdom (amalajñāna), It is constant, without beginning or end, beyond the expression of the four propositions. The Buddha said that the Tathagata-garbha (tathāgatagarbha), is the Alaya-consciousness (ālaya-vijñāna), Those without wisdom cannot understand, the Tathagata-garbha is the Alaya-consciousness. The Tathagata's pure store (tathāgatagarbha), in the world is called Alaya-consciousness (ālaya-vijñāna), Like gold and a finger ring, they transform but have no essential difference. For example, a skillful goldsmith, uses pure and fine gold, To create ornaments such as finger rings, wanting to adorn the finger, Its form is different from ordinary objects, so it is called a finger ring. Saints who realize bliss, realize within their own wisdom realm, Merit and virtue increase continuously, neither oneself nor others can fully describe it. Those who are in samadhi (concentration) in the present life, understand that the observed realm is only a manifestation of consciousness, Attaining the seventh consciousness (Manas, manas)
地已， 轉滅不復生。 心識之所行， 一切諸境界， 所見雖差別， 但識無有境。 瓶衣等眾物， 境界悉皆無， 心變似境生， 謂能取所取。 譬如星月等， 依須彌執行， 諸識亦復然， 恒依賴耶轉。 當知賴耶識， 即名為密嚴， 譬如好真金， 光色常充滿。 自證清凈境， 非分別境界， 性與分別離， 不可得分別， 體實而是常， 定者能觀見， 意識所行境， 但縛于凡夫， 聖見悉清凈， 譬如陽焰等。」
爾時世尊說是經已，金剛藏等無量菩薩摩訶薩，及從他方來此會者無央數眾，聞佛所說，皆大歡喜信受奉行。
大乘密嚴經卷下
【現代漢語翻譯】 現代漢語譯本 『地』（指修行地）已經達到，轉滅不再復生。 心識所執行的地方，一切諸境界，所見雖然有差別，但只是心識，沒有實在的境界。 瓶子、衣服等各種事物，境界實際上都是不存在的，是心識變化，好像境界產生一樣，就認為有能取和所取。 譬如星星月亮等，依靠須彌山執行，各種識也是這樣，恒常依賴阿賴耶識（Ālaya-vijñāna，含藏一切種子識）運轉。 應當知道阿賴耶識，就叫做密嚴（Guhyavyūha，秘密莊嚴），譬如好的真金，光色常常充滿。 自證的清凈境界，不是分別的境界，體性與分別相分離，不可以被分別，本體真實而且是常恒的，禪定者能夠觀見，意識所執行的境界，只是束縛于凡夫，聖者所見都是清凈的，譬如陽焰等虛幻不實之物。』 這時，世尊說完這部經，金剛藏（Vajragarbha）等無量菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），以及從其他地方來到這個法會的無數大眾，聽了佛所說的法，都非常歡喜，相信並接受，並且依教奉行。 《大乘密嚴經》卷下
【English Translation】 English version 『The ground』 (referring to the stage of practice) has been reached, transformation and extinction will not recur. Wherever the mind-consciousness operates, all realms of phenomena, although what is seen is different, are merely consciousness; there are no real objects. Jars, clothes, and other various things, the realms of phenomena are actually non-existent; it is the transformation of consciousness, appearing as if phenomena arise, and then one believes there is a grasper and a grasped. For example, stars and the moon, etc., rely on Mount Sumeru (Sumeru) to move, the various consciousnesses are also like this, constantly relying on the Ālaya-vijñāna (storehouse consciousness) to operate. You should know that the Ālaya-vijñāna is called Guhyavyūha (the secret and adorned), like good, pure gold, its light and color are always full. The self-realized pure realm is not a realm of discrimination; its nature is separate from discrimination, cannot be discriminated, its essence is real and constant, those in meditation can see it; the realm where consciousness operates only binds ordinary beings; what the sages see is all pure, like mirages and other unreal things.』 At that time, after the World Honored One finished speaking this sutra, Vajragarbha (Vajragarbha) and other immeasurable Bodhisattva-mahāsattvas (great Bodhisattvas), as well as countless multitudes who came to this assembly from other places, hearing what the Buddha said, were all very joyful, believed and accepted it, and practiced accordingly. The Great Vehicle Guhyavyūha Sutra, Volume 2